an explanation of the grand mystery of godliness, or, a true and faithfull representation of the everlasting gospel of our lord and saviour jesus christ, the onely begotten son of god and sovereign over men and angels by h. more ... more, henry, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing m estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an explanation of the grand mystery of godliness, or, a true and faithfull representation of the everlasting gospel of our lord and saviour jesus christ, the onely begotten son of god and sovereign over men and angels by h. more ... more, henry, - . [ ], v-xxx, , [ ] p. printed by j. flesher for w. morden ..., london : . errata on p. [ ] at end. reproduction of original in yale university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- early works to . christianity -- essence, genius, nature. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion an explanation of the grand mystery of godliness ; or , a true and faithfull representation of the everlasting gospel of our lord and saviour jesus christ , the onely begotten son of god and sovereign over men and angels . by h. more , d. d. tim. . . and without controversie great is the mystery of godliness : god was manifested in the flesh , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory . acts . , . and while they looked stedfastly toward heaven , as he went up , behold , two when stood by them in white apparell ; which also said , ye men of galilee , why stand ye gazing up into heaven ? this same iesus which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven . gal. . . though an angel from heaven preach any other gospel then this , let him be accursed . london , printed by i. flesher , for w. morden bookseller in cambridge , . to the reader . reader , . if thine own curiosity has given thee the trouble of perusing what i have wrote hitherto , that thou maiest not suspect thy task will prove endless , give me leave to informe thee that there is no small hopes that this discourse may prove the last from my hand that shall exercise thy patience . in which if thou wilt not believe me on my bare word , the better to ease thee of thy fears i shall back it with some reason . i must indeed confess , that free speculation and that easie springing up of coherent thoughts and conceptions within is a pleasure to me far above any thing i ever received from external sense ; and that lazy activity of mind in compounding and dissevering of notions and ideas in the silent observation of their natural connexions and disagreements , as a holy-day and sabbath of rest to the soul. but the labour of deriving of these senses of the mind with their due advantages and circumstances to the understanding of another , and to find out words which will prove f●●thful witnesses of the peculiarities of my thoughts ; this verily is to me a toil and a burden unsupportable : besides the very writing of them a trouble so tedious , that if any one knew with what impatience and vexatiousness i pen down my conceptions , they might be very well assured that i am not onely free from , but incapable of the common disease of this scripturient age. . no smal engines therefore could ever move so heavy and sluggish a soul as mine to so ungratefull a piece of drudgery ; as thou thy self maiest collect from my very writings themselves , the subjects of them being matters of the highest consequence that the mind of man can entertain her self withall . the writing whereof was in a manner a necessary result of my natural constitution , which freeing me from all the servitude of those petty designs of ambition , covetousness , and the pleasing entanglements of the body , i might either lie fixt for ever in an unactive idleness , or else be moved by none but very great objects . amongst which the least was the contemplation of this outward world , whose several powers and properties touching variously upon my tender senses , made to me such enravishing musick , and snatcht away my soul into so great admiration , love , and desire of a nearer acquaintance with that principle from which all these things did flow ; that the pleasure and joy that frequently accrued to me from hence is plainly unutterable , though i have attempted to leave some marks and traces thereof in my philosophical poems . . but being well advised both by the dictates of my own conscience , and clear information of those holy oracles which we all deservedly reverence , that god reserves his choicest secrets for the purest minds , and that it is uncleanness of spirit , not distance of place , that dissevers us from the deity ; i was fully convinced that true holiness was the onely safe entrance into divine knowledge : and having an unshaken belief of the existence of god and of his will , that we should be holy , even as he is holy , there was nothing that is truly sinful that could appear to me , assisted by such a power , to be unconquerable . which therefore urged me seriously to set my self to the task . of the experiences and events of which enterprize my second and third canto of the life of the soul is a real and faithful record . . my enjoyments then increasing with my victories , and innocency and simplicity filling my mind with ineffable delight in god and his creation , i found my self as loath to die , that is , to think my soul mortal , as i was when i was a child to be called in to go to bed in summer evenings , there being still light enough as i thought to enjoy my play . which solicitude put me upon my first search into the nature of the soul , which i pursued chiefly by the guidance of the school of plato , whose philosophy to this very day i look upon to be more then humane in the chief strokes thereof . but launching out so very early into so deep a theory , i think it not amiss to advertise the reader that he would do well , where he finds a difference in my discoveries , to interpret , and also rectifie if need be , my first thoughts by my second , my philosophick poems and whatever is writ in that volume , by my later and better concocted prose . these were the first essaies of my youth ; and how great and serious the objects of my mind were therein thou canst easily judge . . and after this , where i seem most light and trivial and play the sportful satyrist against enthusiastick philosophy , my design even then was as seasonable , serious and of as grand importance as i could possibly undertake ; which i have more then sufficiently demonstrated in those writings themselves . and though some over-subject to the fanatick disease have looked upon that unexpected sally of mine as a very extravagant exploit ; yet i did easily bear with their ignorance , deeming it in my silent thoughts in some sort parallel to that of the peevish hebrew who reproached moses for slaying of the egyptian , not knowing that it was a preludious act to his delivering of his whole nation from the bondage of aegypt . . and i hope i may speak it without vanity , that what is discovered concerning enthusiasme in my enthusiasmus triumphatus , together with that which is comprehended in this present volume , will contribute no small share to a rightful and justifiable subduing of so dangerous a distemper , and to the slaying or at least fettering that wild beast that the devil himself rides upon , when he warres against the lamb , whose throne i have seen shaken with the pushings of this monsters horns for these many years together , though never clearer then now of late . and i dare pronounce with a loud voice aforehand , that if ever christianity be exterminated , it will be by enthusiasme . of so great consequence is it rightly to oppose so deadly an evil . which cannot better be done then by shewing the reasonableness and important usefulness of christian religion in the historical sense thereof , and in reference to the very person of christ our saviour ; which i have , i hope , abundantly performed in this present treatise : and by discovering the natural causes and imposturous consequences of enthusiasme , which i had done before in enthusiasmus triumphatus . which two treatises i hope will prove two invincible fortresses against all the force and fury of the fanatical spirit . . after this the bold impiety of this present age engaged my thoughts in a subject of no less moment then the former : for i saw that other abhorred monster , atheisme , proudly strutting with a lofty gate and impudent forehead , boasting himself the onely genuine offspring of true wisdome and philosophy , namely of that which makes matter alone the substance of all things in the world . this misshapen creature was first nourished up in the stie of epicurus , and fancied it self afterward grown more tall and stout by further strength it seemed to have received from some new principles of the french philosophy misinterpreted and perverted by certain impure and unskilful pens . which unexpected confidence of those blind boasters made me with all anxiety and care imaginable search into the power of matter and mere mechanical motion , and consider how far they might go of themselves in the production of the phaenomena of the world. but as for the philosophy of epicurus , it seemed to me at the very first sight such a foolery , that i was much amazed that a person of so commendable parts as p. gassendus could ever have the patience to rake out such old course rags out of that rotten dunghill to stuffe his large volumes withall . but i must confess i did as much admire des-cartes philosophy as i did despise the epicurean , who has carried on the power of matter for the production of the phaenomena of nature with that neatness and coherence , that if he had been as ignorant in other things as skilful in mechanicks , he could not but have fancied himself to have wone that crown that many wits have striven for , that is , the honour of being accounted the most subtil and able atheist of both the present and past ages . this made me peruse his writings with still more and more diligence : and the more i read , the more i admired his wit ; but at last grew the more confirmed that it was utterly impossible that matter should be the onely essential principle of things , as i have in several places of my writings demonstrated . and therefore having clearly vanquished this difficulty , i betook my self with greater alacrity to the writing of my antidote against atheisme . to which presently after i added my threefold cabbala as an appendix to the same design , being well advised what a homely conceit our high wits have of the three first chapters of genesis , though they do betray their own ignorance by their mean opinion of them . . and possibly then i had left off , had not a dangerous sickness , that made me suspect that the time did near approach of quitting this my earthly tabernacle , urged me more carefully to bethink my self what reception i might have in the other world . and , praised be god , such was the condition of my soul , though then much overrun with melancholy , that my presages concerning my future state were very favourable and comfortable , and my desire was to be gathered to that body of which iesus christ is head , even he who was crucified at ierusalem , and felt the pangs of death for a propitiation of the sins of the world , who was then represented to me as visible a prince and as distinct a person and head politick as any king or potentate upon earth . and therefore being thus fully convinced with my self that he whose life was ever to me the most sweet and lovely of any thing i could see or taste , was indeed even in his humane nature made a king and priest for ever , and constituted soveraign over men and angels , my heart was full of ioy ; but withall accompanied with a just measure of shame , that i had spoken hitherto so sparingly of his royal office and of the homage due to so divine a potentate , whose subject to my great satisfaction i found my self to be , and whose presence i did not at all despair of approaching in due time to my eternal comfort and honour . which sense of things made me conceive a solemn vow with my self , if god gave me life , to write this present treatise . which occasion i thought fit not to conceal , though i be much averse from speaking any thing over-particularly of my self , that the high-flown fanaticks of this age may consider more carefully what i have writ , and take heed how they either slight or revolt from their celestial soveraign . but i thought it very convenient before i put in execution this great design , to take again into consideration that other weighty subject , the immortality of the soul , being better appointed and provided for the clearing of that truth then i was when i first adventured upon the theory . and thus having fully convinced my self ( and i hope as many else as are capable of judging of the more choice and subtile conclusions of reason and philosophy ) that there is a god , and that the soul of man is immortal , which are the two main pillars upon which all religion stands ; i advanced forward with courage , having left no enemy behind , and betook my self with great confidence to the finishing and publishing of this present treatise of the mystery of christianity . which i look upon as the most precious and the most concerning piece of wisdome that is communicable to the soul of man , the very chief and top ▪ bough of that tree of knowledge whose fruit has neither poison nor bitterness . and therefore being come to my journeys end , i will here sit down with thanks , and enjoy my self under this comfortable shade , and do assure thee , reader , that i am not likely to weary thy eyes with the descriptions of any further discoveries by my pen. . onely that thou mayest view this with the better ease and satisfaction , i shall , according to my usual manner , endeavour to remove all rubs of offence out of thy way , by giving thee an account aforehand of whatever may seem to thee a considerable either superfluity , defect , or aberration in my performance , not omitting to impart to thee the right and proper meaning of the very title of my discourse . thou must therefore expect from my terming of it , an explanation of the mystery of godliness , not a mere verbal exposition or declaration what is signified therein , but such an orderly exhibition of the truths thereof , that the scope of the whole being understood , the reasonableness of the particulars thereunto tending may clearly appear . and the end to which all parts of the christian mystery point at is the advancement and triumph of the divine life . in the exaltation whereof god is the most highly and most truly magnified and glorified , and not in the dark and unintelligible exercise of an irresistible power . by which no other acts of devotion can be stirred up in us then fear and stupour , such as seizes upon poor astonished cattel in stormes and lightnings , or mighty land-flouds , that carry them they know not whether . i have styled it also a true and faithful representation of the everlasting gospel , &c. true , as intermingling no humane inventions no● deductions therewith , but contenting my self with what is expresly declared in the scripture . the truth of which things i think i have demonstrated beyond all exception in the third part of my discourse . i add also , faithful , i having wrote impartially , setting down nothing out of any passion , interest or side-taking , nor out of the spirit of opposition or vain-glory , but speaking the truth freely without any respect to persons or factions ; not minding either to sooth the one or displease the other , but delivering my message so as one that is sensible he must give account thereof within a small space of time before them in the other world. and as i profess my self that i have done all things herein with a faithful heart , so i doubt not but the effect will witness for me , that what i profess is true . for whereas some in an hypocritical flattery of the external person of christ shuffle out all obligation to the divine life , that mystical christ within us , and pervert the grace of god in the gospel to loosness and libertinisme ; and others on the contrary ( whether out of the power of melancholy that calls the thoughts inward , or the scandal they take from abuse of the personal offices of our blessed saviour , ( they seeing the generality of christians make the external frame of religion but a palliation for sin ) or whether from the obscurity of some articles of the christian faith ) have become plainly infidels and misbelievers of the whole history of christ , and will have nothing to do with his person , but look upon the mystery of christianity as a thing wholy within us , and that has no other object then what is either acting or acted in our selves : i have with all earnestness of endeavour and with undeniable clearness of testimony from reason and scripture demonstrated the truth and necessity of both christ within and christ without , and have plainly set out the wonderful wisdome and goodness of god in contriving so powerful a means as the very exteriour oeconomy of christianity is for the renewing of our natures into the glorious image of his son , who is the life of god and the soul 's sure pledge of an happy immortality . besides that there is no article of the christian faith , nor any particular miracle hapning to or done by our saviour or to be done by him , mentioned in the gospels or any where else in the new testament , but i have given so solid and rational an account thereof , that i am confident that no man that has the use of his understanding shall be able ever to pretend any reason against christian religion , such as it is exhibited in the holy writings themselves . and what is , if this be not , to set out a faithful representation of the gospel ? which i have not rashly termed the everlasting gospel of our lord and saviour , &c. being warranted thereto by that of daniel , who styles christian religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting righteousness , or the everlasting religion , as grotius has well interpreted it . which religion is denoted by the suffering of the messias , and began from thence , and is to remain till he return again visibly in the clouds of heaven and put a period to this stage of things . i was also thereunto provoked in way of express opposition to that bold enthusiast of whom i have spoken so much in the ensuing treatise , who seems to endeavour to superannuate christianity as it is founded upon the person of our ever-blessed saviour the crucified jesus , and to introduce another evangelie , as he calls it , which he pretends to be the everlasting gospel , and fancies himself that flying angel in the midst of heaven that is the preacher of it to every nation and kindred and tongue and people . . as for my discourse it self , i having adventured there to determine none of the more nice and intricate opinions of theology , but kept my self within the bounds of the confessed truth of our religion , i hope very few things will occurre that shall not be found inoffensive and perspicuously consonant to scripture . that which i imagine most lyable to censure is , that in some matters i may seem over-copious , in others too scant . as for example , my description of the animal life , my display of paganisme , and my parallelisme betwixt our saviour and apollonius , may haply seem to some set down over-largely and luxuriantly . but truly i thought i could not be too punctuall in describing the animal life , it being so serviceable for our better understanding the divine , whose nature and properties by how much more clearly and distinctly any one conceives , and withall has a savoury and experimental rellish thereof , with the greater satisfaction shall he peruse what i have writ , and understand the reasonableness , and be assured of the truth and solidity of the christian religion . for the divine life is in a manner the deepest bottome of this whole mystery of godliness we treat of . moreover , the more perfect understanding of the nature of the animal life makes us the abler to judge of the sundry superstitions of paganisme , wherein though by their subtil apologies they could clear themselves from atheisme and the worser sort of idolatry , and could make it good that it was one eternal deity , be he never so philosophically defined , that was the chief and ultimate object of their worship ; yet it is hereby apparent that the best of them exceeds not the animal bounds , forasmuch as they worshipped god in these rude religions onely out of the sense of the gratifications of the animal life : and if i have more copiously set down how foully and sordidly they have done it , my pains therein i hope may be interpreted to very good purpose , it being manifest thereby how just a victory christianity had over paganisme . . and for that continued parallel i have made betwixt the life of christ and apollonius , besides the pleasure the peruser may take , in receiving an account of the character and actions of so noble a person as that pagan was , ( whom his fellow-heathens did either equalize to or else prefer before our ever-blessed saviour , and who was not a mere enthusiastick whifler with a raised style and a canting eloquence , but was exemplarily just , chaste and generous , and did such miracles as nothing but magick and the assistance of some of the invisible powers he was in league with could bring to pass ) i say , beside the pleasure , there will accrue to him also the advantage of a more clear and distinct knowledge of the right idea of a person truly divine , by discovering of a counterfeit that in outward appearance came so nigh the true . for those things though they dazled the eyes of the better sort of the heathen , as hierocles and others , in such sort that they took him to be at least as sacred a person as our saviour himself ; yet i doubt not but that by this parallelisme of mine i have proved the comparison to be very vain and presumptuous , and have made it appear to as many as are competent judges of what is truly divine , that our saviour christ does exceed the character of apollonius ( though it is very probable philostratus has taken the liberty to adde more miracles and perfections then he ever was guilty of ) as far as apollonius did the brute beasts . and therefore i hold the making of this parallelisme of very great use and consequence for the enabling us to distinguish the divine life from the animal even then when it is dressed up in its most commendable ornaments . of which this in apollonius is a very illustrious example . . and though there be no great exercise intended of curiosity of judgement in my bringing up mahomet and that grand enthusiast of amsterdam upon the stage as being bold corrivals with christ himself ; yet it is no supervacaneous action to draw them into sight , though it be but that their own looks might condemn them . for that also tends to the confirmation of our religion , that she has no actual competitors but such as bear upon them their self-condemnation at the very first view . which is easilier obtained of mahometisme , their success and victories having made them bold and careless to lay out themselves to the world. but familisme is a more various , a more obscure and sculking monster , though she mutter in her dark hole that she has right to the dominion of the whole earth , and that christianity and mahometisme are to give place to her . and therefore truely it might have been judged a defect , if i had not thus haled her out of her den into open day , that the world once having seen her may say they have enough of her , unless god out of his wrath has given them up to a reprobate sense , for their abuse of the solid truth of the gospel . i confess my so large excursions and frequent expostulations with the familists and quakers are not very ornamental to my discourse , and may go off but heavily with such persons as peruse mens writings more for pleasure then service , and rather for private satisfaction then for publick usefulness , which they neither intend themselves , nor do easily spy out or rellish in the intentions of others . but the publick interest of the church of christ being the scope and measure of my writing this treatise , it was sufficient that i kept faithful to my own design , not heeding the gratification of more trim and elegant fancies , who are so nice and finical that they would not come near a sore , though they could heal it by touching it , nor approach a sick person , though the cast of their shadow were a cure . wherefore to give an account of my so sedulous and copious reprehensions and convictions of these two sects , who have an over-near affinity one with another , and were growing apace into one body of familisme , ( which made me represent that sect so formidable as i have ) the first reason of my so industriously accosting them is the either certain knowledge or strong presumption i have that there may very well be extraordinarily sincere and wel-meaning men adhering to their way . for though the depth of the mystery of familisme , and i doubt of quakerisme too , be that which every good christian ought from his very heart to detest and abhorre , namely the slighting , nay , i may say , the utter rejecting of the person of christ as to his humane nature , with all his offices assigned to him by his father ; yet this is an arcanum that is kept hid from their novices , ( and if a man continue conscienciously good , he may be a novice with them as long as he lives ) to whom they propound nothing but the most weighty precepts of the gospel , and charm their attention with finely-contrived allegories of the history of christ , interpreting all to a spiritual or mystical sense of things to be done in us : with which these yonglings are not a little tickled , as thinking themselves adorned with a special piece of divine knowledge ; and then they being marvellously sincere , and having from an enthusiastick complexion or some better principle a very eager thirst after reall goodness and righteousness , the rellish of these morall allusions must needs become still the more savoury to them . whence it does appear that the best and most serious tempered men may be the easiliest drawn to the liking and adhering to so fair and cunning a faction , and that consequently a man cannot be over-careful and solicitous in trying all means possible to undeceive them and set them in the right way . but then again further , our design was not onely in the behalf of these who really deserve to be pittied , but was aimed also against their obdurate deceivers , who being deeply baptised into this accursed apostasy from the person of christ , led multitudes along with them , the kingdome swarming with those that for no good purpose so peremptorily distinguished themselves from other men , by a resolved coursness and crosness of deportment . what therefore could i do more seasonably , when not onely my self but even almost all men were afraid that this sort of people would overrun all , then to expose to the eye of the world the bottome of so damnable a conspiracy , which was no less then rebellion against their celestial soveraign christ iesus , and the undermining or tearing in pieces of his kingdome upon earth under pretence of beginning the reign of his saints and holy ones ? this made me so careful and explicite in discovering the whole mystery of familisme , and so free and vehement in my expostulations both with them and the quakers in this treatise of mine , being very impatient whatever variegations an ill-managed liberty should run the nation into , that they should ever become pagans . . but to the eternal laud and praise of our infinitely-merciful god , whose eye of providence ever watches over his church , when things were most desperate , he was pleased to answer the prayers and well-meant endeavours of his faithful servants with not onely hopes but enjoyments more sudden and more ample then could then be imagined , in restoring our gracious soveraign charles the second , to whom god give a long and prosperous reign , so unexpectedly to his rightful government , to the unexpressible joy and comfort of all his three kingdomes . the excellent endowments of whose royal person are such , that whatever grand matters the fervid parturiency and amuzed expectation of the very fanatick part of this nation was big withall , may come to a more safe and mature birth by the restoring this long-afflicted prince to his ancient right , then by any other way conceivable . for those words of so great sound , and of no less import , namely the millennium , the reign of the saints , the new jerusalem , and the like , to them that are not very wild or ignorant can signifie nothing else but the recovery of the church to her ancient apostolick purity , wherein nothing shall be imperiously obtruded upon men but what is plainly discoverable to be the mind of christ and his blessed apostles . there shall be nothing held essential and fundamental but the indispensable law of the christian life , and that doctrine that depends not upon the fallible deductions of men , but is plainly set down in the scripture ; other things being left to the free recommendation of the church , ensnaring no mans conscience nor lording it over the flock of christ. . which certainly they do that call those things antichristian that are not , and thereby make more fundamentals then christ or his apostles ; which errour is the very essence and substance of antichristianisme , and of the grand apostasy of the church . as methinks should appear plainly to any man that considers it from the description of the new jerusalem , whose foundation and whole fabrick runs so upon twelve . for truly it seems to me very unsafe and over-near the brinks of reproach to the spirit of god , to conceit that wisdome which dictated this prophecy so shallow and trifling , as to mean nothing by that so industriously inculcating the number twelve but the churches proceeding first from the preaching of the apostles ; a truth that no man never so destitute of the spirit of divination could misse of , or possibly think otherwise . wherefore the meaning of the prophecy questionless is , that after the church has added false fundamentals to the christian faith , and as bad superstructures , the time will come when it shall be again restored to its former purity : and that as the root twelve is the embleme of the pure church ; so there is also a root of a number that will discover that church which is the mother of this great apostasy , as really in my judgement mr. potter in the number . has ingeniously demonstrated . but it is manifest that all the zealous corrivals for the government of this nation , by either decrying things for antichristian that in themselves are innocent and of an indifferent nature , or by obtruding opinions that are worse then indifferent , have but shewed themselves branches of that great stock of apostasy , and are too far removed from the reputed merit of either being or beginning of a church that is purely apostolical . . this honour therefore seems to have been reserved by providence for the eternizing the happy reign of our gracious soveraign ; and all the parturient agonies and zealous presages of the people of this nation , as if there was an approach of some extraordinary good to be revealed suddenly to the world , to have been nothing else ( if they knew their own meaning ) but a less explicite presensation of the return of charles the second to the rightfull government of his kingdomes . and truely it will be the greatest miracle to me in the world if he can frustrate our expectation . for whether we consider the excellent qualifications of our gracious prince , whom providence has so long time disciplined in the most effectual method of prudence and vertue , besides the express declaration of his own royal inclinations this way ; or whether we look upon the reasonableness of the thing it self , it being not onely recommended to us both by precept and prophecies , but also offering so irrefragable evidence from its own nature of the indispensableness of the duty ; there being no other possible means to reduce the world to a right christian tenour of spirit , and to recover it to a due strength and soundness of complexion , but by shearing off those large excrescencies of either useless or scandalous ceremonies and opinions , the foments of strife and palliations of hypocrisy , men seeking by these to be excused from the most weighty precepts of the gospel ; or lastly we take notice of the great interest the wise and reverend clergy of this nation cannot but discover herein even in reference to themselves : it is almost impossible to doubt of either endeavour or success in this so important affair . for certainly nothing can so well secure their peace and make them impregnable , as the using of their power and exercising their discipline in the behalf of such truths and rites as are plainly and confessedly apostolical , and the being more facil and easie in additional circumstances , and cutting quite off all useless and entangling opinions . for hereby will their opposers be manifestly found to fight against god and his christ , while they contest with his ministers who urge nothing upon the people but what was plainly taught and practised by himself and his apostles , whose waies and doctrines are so sacred , that they ought to be kept up with all lawful severity . which one plain and generous rule of government , if faithfully kept to , is the most effectual means imaginable of making the world good , and for both the unity and enlargement of the church , infinitely above all those many fine artifices and small devices of the most professed politicians in the church of rome ; provided we be not course and sordid , but reverent and comely in our publick worship . . but to return . in the third and last place , although the exigency of the times which then urged me to write thus carefully touching the quakers and familists is now ( god be thanked ) changed into a more safe scene of things , and the resettlement of our gracious soveraign in his throne doth again secure the scepter of christ to his church ; yet i thought it fit not to ex●unge what i had wrote concerning these sects . for for the present , it cannot but contribute considerably to an unfained composure of their spirits and peaceful acquiescence in the known christian truth , their minds being more at leisure now & better fitted to consider what is true then they were before , when the heat of enthusiastick hopes of i know not what great success inflamed them and blew them up so high , that the voice of sober reason could not well be heard in that fanatick storm and bluster , nor an errour easily let go , which seemed a pledge of the sudden approach of so great advantages to the entertainers of it . and then for the future , so fundamental a discovery of the unsoundness and madness of these sects cannot , i think , but be very effectual for the preventing their spreading hereafter ; that it will not be any longer in the power of their false teachers to befool well-meaning men with fine words , and make them unawares countenance a faction , the deepest arcanum whereof is absolute rebellion against the person of christ and an utter abrogation of christian religion . which task though others heretofore have undertaken , and i question not but with like faithful and zealous regard to the good of the church ; yet their discovery could not be so perfect , they not living in an age of such liberty , which has tempted all sorts of men to shew themselves in their own colours . besides that what they wrote being onely concerning this sect of familisme in pamphlets apart by themselves , the matter was not of such general concernment as to invite or engage men to read . but the subject of this present treatise being of so universal and so weighty importance , it cannot fail to prove a more effectual monitour to the world of the deadly danger that lies under that fair enticing title of the family of love. . nor ought my earnest diligence against familisme embolden you to think me partial or defectuous , in that you observe me so eagerly opposing no other sect ; for the design of my discourse leads me not to such particularities as are controverted amongst christians that still hold the fundamentals of our religion : against whom i profess my self eager in nothing so much as in hearty exhortation that they would not make their difference of opinion any breach of friendship , but an exercise of their christian charity and tender forbearance one of another : not insulting over one anothers supposed ignorance , nor forcing one another to external compliance and profession of what they do not believe , by harsh antichristian compulsions ; but by calme reasoning and kind treating one another with mutuall love and patience , which is an exercise more pleasing in the sight of god then the exactest uniformity of opinions and worship that the greatest formalist can propound or desire . this is all that i find my self bound in conscience to be earnest in against such like sects as these . but familisme is no such sect , nay , to speak properly , and to yield them their own boast , they are no sect at all , i mean of christians , but a totall apostasy from christianity , as you may easily understand out of what i have writ in the following discourse . and therefore my present purpose being the demonstration of the solidity of the fundamentals of christianisme as it is apparently comprehended in the holy writ , it was proper and unavoidable for me to deal with all such as did oppose or undermine those undispensable truths of our religion ; and therefore i had been wanting to the cause , if i had not thus industriously set my self against this dangerous and mischievous mystery of unbelief which is ordinarily called familisme . and as i have not spared them , so there is no sect that has stoln away any one essential of christianity , whether appertaining to life or speculation , but i have bid them battel , and i hope rescued the prey out of their hands and led them captive into the truth ; at least they have not escaped their share of chastisement for their committing of so hainous a crime . and this is all that i could in reason attempt , unless i would break all the lawes of method , and make useless excursions beyond the set limits of my discourse . . my forbearing therefore to squable with every petty sect i hope will be accounted no part of defectuousness . but there are other omissions i must confess that may seem more justly liable to that imputation . as for example , in that i have not endeavoured to clear the prophecy of daniel's weeks to that accuracy , as to bring the passion of our saviour to the middle of the last week , as the prophecy seems most naturally to imply ; but have contented my self with that chronological account of funccius that suffers it to fall in the last day of the week . but as i have already intimated in the place , there may be that latitude of the meaning of the middle of the week , that it may signifie any time of the week begun and not yet expired . in which sense funccius his account is within a year or thereabout of the exact completion of the prophecy . which is so near the matter , that one may easily suspect that it is some mistake in their computations that it does not happen just according to the prophecy , so little time being easily misreckoned in so large an account . besides , it was sufficient for my purpose onely to take notice and to make evident , that this prophecy of daniel is understood of the messias , and that the weeks are long ago expired . for by this alone we may demonstratively conclude that he is already come ; which was the onely thing pertinent to my present subject . and lastly , for thy further satisfaction , as the task thou expectedst had been too laborious for me to performe , so thou thy self wilt hold it needless when thou shalt understand with what accuracy and solidity it is already perfected by the learned master of our colledge dr. cudworth in his publick lectures in the schools : wherein he has undeceived the world , misled too long by the over-great opinion they had of joseph scaliger , and taking funccius his epocha has demonstrated the manifestation of the messiah to have fallen out at the end of the sixty ninth week , and his passion in the midst of the last , in the most natural and proper sense thereof . which demonstration of his is in my apprehension of as much price and worth in theologie , as either the circulation of the bloud in physick , or the motion of the earth in natural philosophy , as i have already noted in its proper place . . again , i may haply seem unto thee defectuous in that i have so expressely professed my hope and expectation of better times in the church , and yet not gone about to produce that copiousness of arguments that might have befitted the management of so desirable a truth . but i have to answer for my self , that that subject was too big for my hands , especially being as full already as they could grasp ; and that the theory also was not essential to the scope of my present discourse ; and lastly , that certain friends of mine ( whose more then ordinary skill and happy rellish of the best and choicest things has made them fit undertakers of so usefull a design ) will , i hope , ere long gratifie the world with their excellent performances in that subject . the promotion of which opinion cannot but be profitable to the church of christ , provided the case be rightly stated , namely , that these good times , which we expect and hope for , will not be the exaltation of this or that sect. for the childish conceit of some is , that the future prosperity of the church will be nothing but the setting up this forme or that opinion , and so every faction will be content to be millennists upon condition that christ may reign after their way or mode , that is in calvinisme , in arminianisme , in papisme , in anabaptisme , in quakerisme , in presbytery , in episcopacy , in independency , and the like . but the true happiness of those days is not to be measured by formalities or opinions , but by a more corroborated faith in christ and his promises , by devotion unfeigned , by purity of heart and innocency of life , by faithfulness , by common charity , by comfortable provisions for the poor , by chearful obedience to our superiours , and abundance of kindness and discreet condescensions one to another , by unspotted righteousness and an unshaken peace , by the removal of every unjust yoke , by mutual forbearance , and bearing up one another as living stones of that temple where there is not to be heard the noise of either axe or hammer , no squable or clamour about formes or opinions , but a peaceable study and endeavour of provoking one another to love and good works . provided this be the idea of those happy ages to come , the inculcating of this belief in my judgement cannot but be very useful , it bearing along with it both a detection and reprehension of the degeneracy of the present age , and a warmth and encouragement to hasten those good times by endeavouring to correct our lives according to this pattern we have of them . . that also will be accounted a defect by some , that i have said no more of publick worship , and nothing at all of church-government . but i must again answer , that it was beside my scope to meddle with such things . to which i may adde , that the world is full of such controversies , and as much said already as either wit or zeal can excogitate . my design was onely to represent christianity in the fundamentals thereof , with that purity and clearness as might most of all conciliate belief and strengthen our faith in the most necessary points , such as concerned every private christian to believe and to live accordingly ; to the end that though the iniquity of the times should have proved such that he knew not whither to turn him or whom to joine withall in any publick worship or profession , yet he might rest satisfied in this , that he was immutably grounded in the saving truths of the gospel , and was able to give an account of his faith to himself and to as many as were fit to receive it ; and living uprightly might not be affraid to find himself alone , knowing that every single man is a church , if his body once become the temple of the holy ghost . my onely solicitude therefore was to corroborate that faith that is plainly propounded to us out of the scripture , which is sufficient to salvation , and to exalt that life that has lyen dead and buried for these many ages under a vast heap of humane inventions , useless and cumbersome ceremonies and unpeaceable opinions : not at all doubting but that if the life of christ were once awakened in the world , he that clothes the lilies of the field and adornes the birds of the aire with their severall comely and orderly-disposed colours , will not be wanting to such a church as has the principle of life in it self ; but that it will grow up into such an external forme and comeliness in all points as most befits and are the most proper results of those vitall operations in it . whenas the best externals without these are but as the skin of an animal stuffed with wooll or straw . . but besides that it was beyond my scope , it was also above my abilities to give judgement concerning the curiosities of church-government , it depending upon studies too tedious and voluminous for the strength of my body , as also very little gratefull to the rellishes of my mind , whose genius has irresistibly carried me captive into another country and a quite different scene of speculations and objects . all therefore that i could with confidence and safety have pronounced is , that in general church-government and discipline is as assuredly jure divino as the civil magistrate ; and , it may be , should have adventured to adde , that in a christian polity the power of appointing and ordering things in the church is lodged in the supremacy of every such body politick , and that all degrees ecclesiastick are but under-ministers to this supreme power , who is head of all next to christ. that this supreme power is to regulate the affairs of the church as near to the prescripts and practices of the apostolick times as they can guesse , unless those practices and prescripts may be conceived to have been founded upon such a constitution of the church as is not in the present affairs of this or that part of christendome which is concerned . that if the external forme of church-government were of such mighty consequence , as that this ought to be called antichristian , that reputed jure divino , and that it were essential to a true church to have such or such a kind of government rather then another , christ would have left more express command and direction concerning it ; that the church might not be liable to erre in so fundamental a matter . that the main end of church-government and discipline is the countenancing and promoting the christian life and an holy observation of such precepts of christ as do not make men obnoxious to the secular law by the transgressing of them , to keep out also idolatry and every errour or superstitious practice that tends to the supplanting or defeating the power of the gospel ; and that therefore we ought rather to be solicitous about managing this government to the right end , then disturb the peace of the church by over-scrupulous examination of the exteriour frame thereof . that if christ had left an exact platforme of government , and the church kept to it ; if the above-said end were not aimed at in the management thereof , but in stead of being a countenance and encouragement to reall godliness it should be directed to the upholding of useless or mischievous opinions , scandalous ceremonies and ensnaring inventions of men ; the more exactly they kept to this outward platforme of christ , the more plainly they would discover themselves to be antichristian , ( that is , a pretended christian power against the reall interest of christ ) and that conjunction of the horns of the lamb with the voice of the dragon would more evidently appear . that church-discipline and government is as a fort or castle , of excellent use if it be in the hands of the faithfull souldiery of christ , or as a safe vessell for precious liquour , or as restringent and corroborative physick where there is an unexpected evacuation of the serviceable supports of life . but if traitours to the kingdome of christ get possession of this castle , poison be mingled with this precious liquour , and foul and malignant humours be lodged in the body ; it were more desirable the castle were ruined , the vessell broken , the physick cast down the sink , and the body left free to the course of nature , then that things so hatefull and pernicious should be continued and conserved by them : that is to say , it were better that christian religion were left to support it self by the innate evidence of its own truth , then being sophisticated with vain lies and wicked inventions be forcibly maintained for other ends then it was intended for , nay be made to serve contrary ends , and prove a mystery of tyranny and ungodliness : and that therefore the first and chief point is to make a right choice of the object of this church-discipline , which is to comprehend nothing but what is sound and purely apostolicall , that is , the indisputable truths of our religion , such as we are sure to be the mind of christ and his apostles ; namely the generally-acknowledged articles of the christian faith , and plain and indispensable duties of life . for these are such as deserve to be held up with all possible care and strictness , other things so gently recommended that no consciencious man may be pinched thereby . that nothing can conciliate more authority to the church nor more assured peace and tranquillity , then to deal bonâ fide with the people ; and not to make them more foolish and superstitious then they would naturally be , and then to pride and please our selves in the sweet rellish of that false satisfaction we find in feeling our power over them , and in fansying our selves such marvellous church-polititians , that we can by crafty delusions lead about those whom we should make it our business to undeceive and free from all vain mistakes , and set before them the naked truth and pure light of the gospel , whereby they may become really good , and therewith bear a more unfeigned respect to the ministery and shew more sincere obedience to the church , then they can by being kept to that blind way of admiring outward formalities and useless opinions and ceremonies , out of which cannot arise so natural a tie of love and honour to the priest as by his discovering his faithfulness to his charge in shewing them the very truth and substance of the religion he ministers to them , and by being instrumental in deriving of the same christian spirit upon them which he ought to have in an higher measure himself . that they may well hazard goodly structures of truth by building them upon doubtful and controvertible foundations ; such is the setting such a kind of episcopacy or presbytery upon the basis of a divine right ; besides their making themselves thereby obnoxious to the suspicion of a design of unmerciful riding and galling the people when they have once by this device so safely lockt themselves into the saddle : as if that were not true which i noted before , that the exactest platforme of church-government , by directing or using of it to other ends then it was instituted by christ , did become thereby the more perfectly antichristian . that episcopacy simply in it self is not antichristian , as appears even out of that book which fanatick hot-spurres so much abuse to the disturbance of the church , i mean the apocalypse , compared with the acknowledged church-history concerning this ancient government , which was in use when the church was most exactly symmetrall . and therefore if this or that forme of government were essential to the purity of a church , episcopacy would not have obtained in that state when she was most pure , if it had been antichristian . from whence it also necessarily followes that presbytery is not jure divino . that if any mode or platforme of church-government be jure divino , i should sooner venture upon mr. thorndike's way then any , which in my apprehension he has made out with much solidity and freedome of judgement , and is not onely truely serviceable to the design of church-government in generall , but also very accommodate to the present constitution of things , it being such a mixture of episcopacy and presbytery together , as may justly , if they would be modest and ingenuous , satisfie the expectation of both parties . that upon an account of reason and of the nature of the thing it self , episcopacy joined with presbytery is better then presbytery alone ; forasmuch as it is easier to find one man fitted for so sacred an office then many . and there is more ingenuous shame and sense of honour in a single person then in a multitude , whose number makes them more bold and daring to pass any thing , such as if it were in the power of one single person to stop , he could not in point of reputation and self-security fail to use his negative voice . but where the power is in a multitude without any restraint , there cannot but be the hazard of very gross transactions , they bolstering up one another by reflexion upon their numerosity ; and every man , in shuffling off the odiousness of the miscarriage to the rest of the lump , conceits himself to bear a very inconsiderable share of either the shame or danger of whatever is voted . wherefore there must be a great deal of either ignorance or malice to style that function antichristian , that is thus recommended to us both from the practice of the primitive church and the light of reason . . nor can i understand why an ample and honourable revenue should be accounted antichristian ; especially by those whose ordinary ambition and endeavours are to grow rich . and for honour it self ; it seems to me a symptome of secret atheisme and prophaneness in the minds of men , while they are so prone to think a man less honourable by being in a more special and nearer manner the servant of god and of his son iesus christ who is lord over all . wherefore whosoever has not a very venerable esteem of these peculiar servants of christ , ought to suspect himself that he is also guilty of some latitant averseness or enmity to religion it self ; unless that he can clearly deprehend that his disrespect or disgust arises from the over-long continued fraud and histrionical imposture of such functions in the apostatized church ; the gayest idol being more odious and contemptible then the rudest and most unpolished piece of timber that pretends to be nothing but what it is . which yet will not excuse him from doing his outward respect to such personages , much less encourage him to personall revilements , a disorder that s. paul to an high priest in a religion superannuated could not allow himself in . otherwise where they are not idols , but fill out their titles , i think no man , unless it be out of envy or want of judgement , will conceive their dignities and revenues ill placed . for supernatural miracles having ceased , there is but this one moral miracle left that i know , to awaken the world into a serious belief of the truth of christian religion , namely a bishop refulgent with honour and overflowing with wealth , and yet exemplarily humble , meek and temperate , not thinking himself over-great for the personal discharge of his office he is intrusted with , nor so lull'd asleep in ease and affluency as to let fall the scepter of christ out of his hands to be taken up by such as cannot wield it with that paternall affection and judgement that a true bishop and carefull watcher over the souls of men would be sure to do . wherefore to speak out plainly and at once , if i had said any thing of ecclesiastick policy , i should not have forborn to pronounce , that such a bishop as i have hitherto described , and that rules his own family well , not allowing any scandalous servants to attend him , but being a pattern in himself and in all his house of unblamable godliness and christianity ; that makes his visitations in his diocese in his own person , and vibrates that sacred thunder and lightning , the truely-dreadfull sentence of excommunication , by no other arme but his own , nor to any other aime then the dissipating of vice and wickedness and all rebellion and disobedience to the known and acknowledged lawes of christ ; that inflicts no mulcts but what are bestowed in relief of the poor of the respective parish and the needfull repairs or comely adornings of the church ; that is watchfull , prudent and compassionate , and has the art and patience of conversing with the meanest capacities , and the skill and sagacity of finding out the reason where he findes the end of the gospel notoriously defeated in any place ; that has counsell in readiness and fit applications whether the pastour or his charge be discovered to be in fault ; that exhorts every where to sobriety and brotherly-kindess , and is diligent to pluck up or prevent the growth of such opinions as serve the end of sin , and encourage men to leudness ; that gravely and severely rebukes the bold offender , and affectionately bewails the failings of the weak , and chearfully expresses his sincere joy whereever he finds a people live orderly and unblamably , and gives the best countenance and encouragement he can devise for the furthering the same ; i say , i could not have forborn to pronounce , that to decry such a bishop as this for antichristian , were an unpardonable piece of antichristianisme ; and to murmure against his visitations , to repine at the annuall return of the sun , by whose warmth all things live and flourish . for there is not any effectualler means imaginable to make the people believe in good earnest that religion is worth the looking after , then to find themselves lookt after so carefully and affectionately in reference to religion by persons of so honourable rank and quality . . lastly , that will also be added to the number of defects by some , that i have not as well endeavoured to shew the reasonableness of the precepts of christ as of his actions and miracles . to have done this i confess had been pertinent enough , had it been needfull . for i could not imagine that the precepts of christ could seem unreasonable to any that did not pervert the meaning of them . they may seem indeed severe and difficult at first sight ; but the severity is no greater then the cure of the disease requires . ut valeant homines , ferrum patiuntur & ignes . and to deny thy self and to mortifie thy self is neither the killing nor denying of any thing in thee but thy vices ; upon which there accrews unto thee unspeakable joy and ease . nor are thy difficulties in these undergoings so great but that thy helps are farre greater , provided thou be an unfeigned believer . for what lust canst thou stick to part withall for his sake who parted with his life for thee ? or what present enjoyment canst not thou easily quit , if thou believe that future happiness that attends thee in the other world ? and how canst thou fail to fly fornication , whilest thou considerest that by practising this unclean vice thou makest a vile strampet corrivall with the holy ghost , whose temple thy body is if thou beest a christian , and whose temple it cannot be if thou indulge to thy self so dangerous a liberty ; there being nothing that does more extinguish the operations of the spirit , then the letting thy self loose to lawless lusts ? but the reasons of christ's precepts are so obvious in theory and so faithfull in experience , that i think it needless to insist upon this theam , assuring every one that he shall best understand their solidity by life and practice . . but there are others whose reprehensions i shall hardly escape , for that i have gone about to render the reason of any thing in christian religion : religion seeming to them in the best dress when it appears most unreasonable . which humour is the most treacherous to true christianity that any thing can be , and a sure barre to her progress amongst free and ingenuous persons . but truly whenas the efficacy of the gospel is not deemed hopeless , no not upon the coursely covetous , enormously ambitious , and sottishly sensual ; i could see no cause why freedome , ingenuity , reason and philosophy should be such crimes as to make men less capable of the benefit thereof : and therefore , i must profess that for their sakes chiefly that are over-prone to these more noble infirmities of the mind , i have represented christianity no less reasonable then it is ; and that is , i hope , as reasonable as any judicious spirit could desire or expect . . and if in my discovery of the reasonableness of things a more then ordinary heat has accompanied that light , and may seem to have armed my style in some places with over-much sharpness and vehemence ; i would desire so soft and prudent a soul to consider with himself whether there be not men in the world as bad as i describe , and whether he ought in charity to conceit i mean any other then those ; and being such as they are , whether they can deserve less ; and if he be none of them himself , why he should partake of their sinnes by disallowing of their deserved chastisement and rebuke . against which there can be no colourable reason , unless that these which deserve this punishment may have grown past feeling . which insensibleness is more to be deplored and pitied then their being exposed to the search of a faithfull chirurgion , the method of whose art forces him , if he could possibly , to launce them to the quick . but those that have digested wickedness into principles , and framed religion it self into a compliance and furtherance to the foulest conversation ; it is no wonder , while they can upon such fantastick grounds conceit themselves the darlings of heaven and children of the most high , that they look for proportionable honour and respect from men ; and would march on , though in these ill wayes , as solemnly and securely as the children of israel out of aegypt , of whom it is said , that not a dogge should move his tongue against any of them . . concerning that sense of the apocalyptick visions which mr. mede has hit upon , and which for the main i have professed my self to conceive to be true , there is nothing seems to me so harsh therein as that objection of some , who contend that it implies that all the adherers to the romane church after this her apostacy will be certainly damned . the concocting or ruminating on which sad sentence cannot but be to a benigne nature like the eating of the little book which contains the visions of this apostacy , bitter in the stomack , though the first pleasures of unriddling these prophetick aenigmes may be as honey to the mouth . and to speak freely , for a man to be easily contented that another should be damned , is no good sign that himself is in the way of salvation . that was a witty decision of solomon in defining her to be the true mother that could not endure that the child should be divided and killed . and whatever church is cruell and remorsless in either temporall persecution or the eternall damnation of such men as believe in christ according to the plain and easie meaning of the scripture , and live accordingly ; she may approve her self to be an imperious harlot , but no discerning spirit will ever take her for the true mother , that new ierusalem , which is the spouse of christ or wife of the lamb. wherefore those are very weak christians that are so low-belled by this terror as to be taken up and captivated by the church of rome , and acknowledge her the mother-church by force of that argument that demonstrates the contrary : to say nothing of their disingenuous abuse of the charity of the reformed churches . but for my own part i confess that for sureness i had rather exercise my charity in wishing them converts from popery , then express any great confidence of their being safe in that religion . not that it is possible for me ( who cannot infallibly demonstrate to my self that all that lived under paganisme are certainly damned ) to imagine that all that have gone under the name of papists have tumbled down into hell. but the case is much like that in shipwrack on the sea , or pestilence in a city where we will suppose not a house free ; no man can pronounce that it is impossible that such or such a person should escape , nor that any of them are in any tolerable safety . the danger is alike to them that adhere to the apostate church : for though there be a possibility of some mens being saved by an extraordinary or miraculous providence , they breaking through all those impediments and snares that are laid in their way , and attaining to a dispensation above the church they live in , ( as haply some under paganisme did ; ) yet it cannot be denied but that the oeconomie of that church naturally tends to the betraying of souls to eternall destruction ; that falling out which our saviour said of old of the pharisees , they compass sea and land to make one profelyte , and when he is made , he becomes twofold more the child of the devil then themselves . for he will not stint his hypocrisie in religion by the measure of their gain that invented the forme , and submit to it for their end , but for his own , namely that he may excuse himself from all reall holiness by keeping to the observation and profession of their vain inventions . and thus are the commandements of god made of none effect by their traditions . in brief , the whole frame of that church is fashioned out so near to the ancient guise of idolatrous paganisme , or else to the liveless and ineffectual forme of judaisme , ( both which christ appeared on purpose to destroy , as either contrary or ineffectuall to salvation , and does explicitly recommend to the world a pure and spirituall worship , that we should worship the father in spirit and in truth ; ) or lastly is so full of contradictions and impossibilities in their feigned stories and imperiously-obtruded opinions ; that the natural result of being born under such a religion or of turning to it , is either to become a besotted superstitionist to believe or do any thing that others will have him to do , ( which is a sign the spirit of regeneration has not yet passed upon him , and that there is no life nor light in him , ) or else ( which is too frequent ) to turn down-right atheist ; it being so grosly discernable that the tenents of their church are impossible , and their practices fraudulent , fitted chiefly for filthy lucre , and their ceremonies useless , thankless and ridiculous . and therefore if any be saved in the church of rome , they are such as are not truely of it , but above it , and fend for themselves as well as they may by some pardonable sleights of prudence accompanied with an impregnable innocency of spirit , and readiness of doing all possible good they can ; they sparing their own lives and liberties upon no other account then that , and out of a perswasion that he that commanded them to be wise as serpents as well as innocent as doves , has given them no commission inconsiderately and to no purpose to betray themselves into the power of his usurping enemy . but for others that are perfect papists , and swallow down all that church proposes to them , without chewing or distasting any thing ; it is a demonstration there is no principle of life in them , but that they are like dead earthen pitchers , which receive poison and wholesome liquors with a like admittance . and if there be no principle of life , there is no seed of salvation in a man. for it is most certainly true , and the scripture it self doth witness to it , that unless a man be born from above , he cannot see the kingdome of god. that which is born of the flesh is flesh ; and that which is born of the spirit is spirit . this is the new creature that is created in wisdome , righteousness and true holiness . the first of which the church of rome expunges , in that it gives no leave to a man never so regenerate to judge for himself , but he must say as the church sayes , right or wrong : and for the other two all their superstitious ceremonies put together adde nothing to them , but rather stifle and sufflaminate them . again , s. john tell us , that he that hates his brother , is in the dark , and walketh in the dark , and knows no whither he goes . but others may know it , as appears by another saying of the same apostle , every one that hates his brother , is a murderer ; and no murderer hath eternall life abiding in him . but on the contrary he affirms , that love is of god , and that he that loveth , is born of god , and knowes god. now to apply the case to these rules , if love be an essential character of a regenerate soul , and hatred of errour , darkness and eternal death ; or , to come yet closer , if hatred it self be murder ; what will murder it self be , added thereunto ? and if any thing be murder , i demand whether this be not , namely to take away the life of a member of iesus christ who does fully and freely profess the ancient and apostolick faith according to the letter or history of the new testament , and does seriously compose his life according to the precepts therein contained ; and does onely declare against and reject the contradictious opinions and idolatrous practices that have no ground at all in scripture nor reason , but are quite contrary to both . i say , if this be no murder , there is no murder in the world : and how guilty the church of rome is of this crime , all the world knowes . wherefore this being one of the principles of that bloudy church , and he that is a perfect papist being of one mind and suffrage with his church in all things , ( for she will be held no less then infallible ) 't is apparent that no through-paced papist can ever go to heaven while he is such ; this murderous disposition being a demonstration that he is not born of god , but of him that was a murderer from the beginning . for love being the very heart and center of regeneration , if there be no antipathie in us against that which is so contrary to the deepest principle of the divine life , it is a sign there is none of that life in us . wherefore this hypothesis of mr. mede cannot be made harsh or odious by the opposer's surmise , there being a capacity of being saved in such as i have above described , though of the papall denomination , which are as it were the woman in the wilderness . and for that incapacity of being saved in the other , there wants no apocalypse to reveal the certainty thereof . nor do i know a more uncharitable opinion in the world , then that which promises them salvation that are so far from charity themselves , that they are professedly persecuters and murderers of the innocent , nay of the sincere and faithful members of christ. . but the subtilty of our adversaries is such that they will reply , that there are as many snares and impediments in the reformed churches to true holiness , if not to all holiness , in the opinions of solifidianisme and eternall decrees ; and as great a demonstration of their utter insensibility of that principle of the divine love into which every true christian is regenerated , in their doctrine of absolute reprobation and inevitable damnation of innumerable myriads of men , providence determining them upon all the wayes and means thereto ; as in the romanists either censuring all out of their church to be in a state of perdition , or in their inflicting a temporal death upon them that gainsay the articles of their church . for what is this in comparison of being content that all the world in a manner should be adjudged to everlasting torments for doing such things as they were from all eternity decreed to do , nor could any way possibly avoid it ? this objection i must confess is very shrewdly levelled at the mark ; nor can i well undertake within the narrow limits of my now almost-ended preface , to make a full and direct answer to the things themselves : onely i shall return thus much . first , that all of the reformed churches are not solifidians , nor hold any thing concerning the divine decrees inconsistent with either the goodness of god or the advancement of godliness ; and that for my own part i am one of that number . and then secondly , they that do , do not profess themselves infallible in their opinion , nor judge others to be in a damnable condition that are not of it ; and therefore do not low-bell men into their own errour by either uncharitable censurings or bloudy persecutions , nor become incorrigible themselves upon pretence of infallibility , but are in a fair way of acknowledging the truth when it shall be rightly and advantageously proposed . thirdly , their errours are not so many nor managed with that meditated craft and design as in the old apostate church ; they being not invented to serve some avaritious or ambitious end , but fallen into ( if i may so speak ) by chance , upon reading some passages of scripture , ( that looked upon alone may seem to favour their conclusions ) and by reason of the obscurity of the things themselves such as have puzled contemplative men in all ages and places . and fourthly and lastly , if they have made their own inventions and argumentative conclusions articles of faith , it is because they are not yet sufficiently cleansed from the corruption they contracted under the mother of apostasy : which mainly consists in this , in adding the fallible deductions of humane reason to the infallible articles of the ancient and apostolick faith. so that whatever hazard of salvation there is in the reformed churches , it is by reason that they do still romanize , and do not clear up into a certain and uncontroverted apostolick purity , exhibiting nothing for fundamentals but what is expresly so in the text it self , without the slipperyness of humane ratiocination . which certainly as it is their duty , so is it also their greatest interest , and the most effectuall way for peace and righteousness upon earth . . as for that abusable opinion of imputative righteousness , that i have shewn my dissatisfaction touching that point , ( which ordinarily the worst of men most of all build upon ; though i do not deny but well-meaning and piously-disposed persons may also heedlesly take up the forme ) i hope the judicious will not misconstrue it , nor take it ill that i have been so free and faithful as to discover the danger and groundlesness of this overmuch idolized doctrine . for indeed it is a very idol , that is nothing , as the apostle describes an idol to be ; i mean nothing of it self but a mere phrase , if you prescind it from what is comprized in remission of sins through the bloud of christ shed upon the cross. for this remission of sins contains in it such a reconciliation with god , that we are safe from all the effects of his wrath both concerning this state and that which is to come ; that is to say , we shall not be punished by his withholding his grace from us here , or that glory which is expected in the other life . for these deprivements being the results of sin , if we were not secured from them , our sins were not remitted ; which is against the hypothesis . now i appeal to the judgement and conscience of the most zealous assertour of imputative righteousness , if he can find any thing more comprized therein then such a remission of sins as we have defined ; and whether when he talks of being cloathed with christs righteousness in this imputative sense , he can understand any thing but being as it were armed and defended from the wrath of god and all the ill consequences thereof . for if this righteousness we are thus cloathed with were a righteousness that really kept us ( suppose ) from envy , from drunkenness , from adultery , and made us charitable , sober and chast ; it were not then imputative , but inherent . from whence it plainly appears that if you prescind it from remission of sins through the sacrifice of christ on the cross , this phrase of imputative righteousness has no signification at all ; and that therefore there is no loss or damage done to our religion , if it be not accounted a distinct article from the remission of sins in the bloud of christ. for it cannot afford any true and useful sense distinct there-from , nay i may say any that is not very mischievous and dangerous , and such as tends to that loathsome and pestilential errour of antinomianisme . but if you will understand by it remission of sins ; i do again appeal to the sagacious , if there may not yet be a great deal of fraud and hypocrisie in making choice of such an expression as does easily insinuate to over-many a needlesness of seriously endeavouring to be really righteous , ( we being so warmely secure by the imputation of anothers ▪ ) and does omit such circumstances of the meritorious cause of the remission of our sins ( namely the bloud of christ hanging upon the cross ) as are not onely the plainest pledge of that inestimable favour of god , but the strongest engagement imaginable and greatest endearement of our affections to christ ; that we may be the more willing to mortifie our corruptions for his sake , and to eschew sin , which was so hateful to god , that he would not remit it without the atonement of the most precious bloud of his onely-begotten son. which admirable artifice of the divine wisdome and unspeakable power of the gospel in the passion of christ for the remission of sins is very cunningly and fraudulently declined in this new phraseology of imputative righteousness , which is but a dry scene , and works not at all upon our affections , unless to a carelesness and dissoluteness of life . and therefore i cannot but set the easie entertainment of such a pretended doctrine upon the same score with the rejectment or neglect of the anniversary celebration of the crucifixion of christ , though it was a solemnity of more importance then any festival of the year . as if the tendency of reformation were to slur and defeat the chiefest arts of the gospel , and cut away the strongest ties to the most indispensable duties of a christian. . but the last and greatest exception i presage will be against what i have wrote for liberty of conscience , especially considering what a foul face of things the late pretence to this right had superinduced upon this miserably-distracted kingdome . but this aggravation will really be found to have no weight , if indifferently examined . for if every right should be forfeited , or rather be accounted no right at all , because it has been contended for in an undue manner , or brought much calamity and confusion upon a nation ; not onely liberty of conscience , but all civil rights also , nay the gospel of iesus christ it self , would be forfeited ; warre , bloudshed and confusion being as frequently introduced upon these pretences as upon any . besides , there was not a simple permission of liberty of conscience , but an encouragement and fomenting of sects and factions , and an unworthy prostitution of this sacred right to the base political designes of ambitious persons ; they that were in power conniving at the most uncouth and unseemly miscarriages out of a sense and consciousness that they had no right to rule , and a desire of making their usurpation as sweet to the people as they could , by forbidding them nothing but disobedience to themselves . so that the gross disorders that had grown and were still growing more and more upon us , are not to be imputed so much to liberty of conscience , as to the unhinging of all civill government , and removing of the ancient and undoubted soveraignty over the people . and lastly , what i have defined concerning liberty of conscience , to those that would abuse that right , will seem rather the taking of it away then a patronizing of it . but i must confess i have endeavoured as well to establish it upon its justest and clearest grounds , as to circumscribe it within its due limits . which performance of mine cannot but be distastful to two sorts of men . the one are such as being very cold at home , letting their hearts freeze to the indispensable duties of a true christian , which is to be conformable to the life of christ in humility , holy love and unspotted purity of conversation , do in stead thereof with zeal scalding hot seek to hale and force other men by externall compulsion to a conformity to their foolish and useless opinions and ceremonies , loving to order other folks with great rigour and lordliness , to make amends , as they think , thereby for their own disorder and conspicuous impotency in not being masters of themselves . when as yet they exercise the worst of vices even in the actions whereby they would make an atonement for their other gross miscarriages . for what is it but a notorious specimen of pride thus to force others to acknowledge their wisdome by making them profess to be of their opinion ? and what but injustice and barbarous cruelty to afflict men for what they cannot help , and in what they do not sinne ? and what but plain rebellion against god to wrest his scepter out of his hand by which he rules in the consciences of men , and to usurp this empire unto themselves ? to say nothing how often they sacrifice here also to mammon and the belly . but to have such enemies as these to our conclusion i hope will be thought one argument added to the rest of the truth thereof ; nor ought i to be over-solicitous if what i have writ scandalize those that in their principles and practices are so scandalous . to the other sort i ought to bear a more tender respect , to those , i mean , that out of no corrupt principle , but out of a sincere affection to christian religion , dislike our plea for liberty of conscience , as being afraid that christianity it self will be prejudiced thereby . but to these i answer , that as i highly commend their care and solicitude for the best of religions , so i must humbly crave leave to dissent from their judgements in managing the interest thereof . for i dare pronounce , that there is nothing would make so much for the interest of christianity , as if this right of liberty of conscience were known and acknowledged all over the world . for then assuredly by how much more manifest the truth and authority of every religion is , by so much more certainly would it prevail ; as we may observe that every religion by how much more false it is , by so much the more severely and tyrannically it is supported by external violence . wherefore if it could be agreed upon to take away this external support , false religion and vain superstition would sinke , those bladders and bulrushes being taken from under them , and that onely would be found to swimme whose innate truth was able to bear it up of it self . and such certainly is the naked simplicity of christian religion , devested of those many encumberments of humane inventions both false and useless , wherewith it is so laden , that it could not chuse but sink notwithstanding any externall support , did not the force of the undeniable truths therein bear up all that luggage which ignorance , hypocrisie and covetousness has cast upon it . how free and quick passage then would it have if this burden had once sunk from it , and it were restored to the primaevall purity thereof ? surely , that religion that got ground so fast , though cruelly persecuted and opposed , could not but make admirable progresses , might it but once upon equall termes grapple with other religions . i am prone to believe that it would not be long till all the kingdomes of the earth would become the kingdomes of the lord and his christ. so great an interest has the true and primaevall christianity in this common right of liberty of conscience ; which though christians might imagine extendible no further then to themselves , yet to be so streight to one another as not to acknowledge that mutual right , seems enormously harsh and unchristian . for we all agreeing in the truth of the scriptures , which certainly are sufficient to salvation , ( since the belief and practice of what is plain in them will not fail to carry a man to heaven , ) what an unreasonable thing is it that there should be that hatred and persecution against those that god so well approves that he will save them , and christ so dearly loved that he gave his life a ransome for them ? again , there being also a necessity , as i have said , in the persecuted of thinking as he does , and an uncertainty in the opinions that the persecutour would promote , as being demonstrable by neither reason nor scripture ; how unwarrantable an action is it to do a certain injury for an uncertain conceit ? to all which you may adde , that the love of knowledge is but the work of the devil : how much more then is bitter zeal and brawling about it ? but the depretiating of humane devices tends much to the exaltation of true sanctity , that mask of hyprocrisie patcht up of empty opinions and formalities being by this means torn off and leaving the face bare , that their complexion may be more discernable how pure and sincere it is , or how unsound , cadaverous and deformed . and lastly , a mutuall agreement of bearing with one anothers dissents in the non-fundamentals of religion is really a greater ornament of christianity then the most exact uniformity imaginable , it being an eminent act or exercise of charity , the flower of all christian graces , and the best way , i think , at the long run to make the church as uniforme as can justly be desired . for if true christian love could once get the rule in the hearts of men , the apostle will undertake for her that she shall do nothing unseemly . for charity is indeed the mother of unity and bond of perfection ; and he that is really spirited thereby , i dare promise for him that he will never oftentate his sanctimony by a pretended queziness of conscience , as if he had a more delicate sense and a more peculiar discernment in things appertaining to godliness then others have . but whatever a good round force would urge him to , out of love to himself and his own safety , he would not fail of his own accord to comply therewith , out of the love of order and the reverence he bears to the authority of the church he lives under . nor on the other side would the church ever offer to obtrude upon her children what is either false or useless . for they both of them being once imbued with that divine sense we speak of , cannot but be well assured that neither circumcision nor uncircumcision availeth any thing ; but faith working by love. and whosoever walketh by this rule , peace be upon him and upon the true israel of god. h. m. from my study at christs coll. in cambridge iune . . an explanation of the grand mystery of godliness . chap. i. . the four main properties of a mystery . . the first propertie , obscurity . . the second , intelligibleness . . the third , truth . . the fourth , usefulness . . a more full description of the nature of a mystery . . the distribution of the whole treatise . . every legitimate mystery comprehends in it at least these four properties . it is a piece of knowledge , first , competently obscure , recondite and abstruse : that is , it is not so utterly hid and intricate , but that , in the second place , it is in a due measure intelligible . thirdly , it is not only intelligible , what is meant by it ; but it is evidently and certainly true. fourthly and lastly , it is no impertinent or idle speculation , but a truth very usefull and profitable : we may well add also , for some religious end. . this obscuritie and abstruseness makes not only the mystery more solemn and venerable to those to whom it is communicated , but hides it also from their eyes that are not worthy to partake thereof . from whence some criticks have derived mysterium from the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide : which is well aimed at as to the sense . but others , with more judgment in grammar , acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a proper greek word , and fetch the derivation of it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they to whom it is communicated are to keep silence , and not to impart it to unmeet persons . and in this sense chrysostome expounds mysterium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a matter wonderfull , unknown , and not to be easily or rashly communicated to others . . nor indeed could it be at all ▪ if it were utterly unintelligible . wherefore intelligibleness adds this further requisite also to a mystery , that it thereby becomes communicable to such as are fitly prepared to be instructed therein . for which reason the etymologists give also this notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is to teach and instruct a man in divine matters so far forth as the party is fit to receive . hence is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mysta , a scholar or commencer in divine mysteries , one that is more slightly imbued in the knowledge of such holy things . . but there is afterward a clearer manifestation and a fuller satisfaction , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being now more firmly ascertained of the truth which he did but obscurely apprehend before . from which clearness and certainty of the thing represented there necessarily arises a full and free assent of his understanding without any further doubt or hesitancy ; the proverb being made good in this case , that seeing is believing . . but that there may not be a mere dry belief without any love or liking of the object thereof , we added also that this mystery is not only certainly true , but very concerningly usefull and profitable ; which though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self does not implie , yet another in the same language and of the like sense does , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. initiations into sacred mysteries . the usefulness whereof a platonist admirably well describes , not without a verbal allusion , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , if we would render it in our more familiar language , sounds thus ; the scope or aim of all religious mysteries is the bringing back faln man into his pristine condition of happiness , and to lead him again to that high station which he then first forsook when he preferr'd his own will and the pleasure of the animal life before the will of god and that life and sense which is truly divine . . wherefore not to dwell too long on the threshold , we conclude briefly and in general , that a mystery is a piece of divine knowledge measurably abstruse , whereby it becomes more venerable , but yet intelligible that it may be communicable , and true and certain that it may win firm assent , and lastly very usefull and effectual for the perfecting of the souls of men , and restoring them to that happiness which they anciently had faln from ; that so near a concernment may as well gain upon their affections as the evidence of truth engage their understandings ; and so the whole man may be carried on to a devout embracement of what is exhibited unto him by the knowledge of his religion . . what we have thus generally proposed we shall now applie more particularly , and more fully prosecute those four primary properties in that grand mystery of godliness which we call christianity : distributing our discourse into these four main parts ; the first whereof shall insist somewhat upon the abstruseness and obscurity of our religion , the second upon the intelligibleness of it , the third upon the certainty of it ; and the fourth on the great concerning usefulness thereof . to which we shall add what considerations we think fittest concerning the secondary properties which emerge out of these primary ones . chap. ii. . that it is fit that the mystery of christianity should be in some measure obscure , to exclude the sensuall and worldly . . as also to defeat disobedient learning and industry : . and for the pleasure and improvement of the godly and obedient . . the high gratifications of the speculative soul from the obscurity of the scriptures . . that there is a considerable obscurity and abstrusenesse in christian religion is easily made evident as well from the cause as the effects of this obscurity . for besides that from the common nature of a mystery christianity ought to be competently obscure and abstruse , that it may thereby become more venerable and more safely removed out of all danger of contempt ; we cannot but see what a speciall congruity there is in the matter it self , to have so holy and so highly-concerning a mystery as our religion is , abstruse and obscure . for that divine wisdome that orders all things justly ought not to communicate those precious truths in so plain a manner that the unworthy may as easily apprehend them as the worthy ; but does most righteously neglect the sensuall and careless , permitting every man to carry home wares proportionable to the price he would pay in the open market for them : and when they can bestow so great industry upon things of little moment , will not spare to punish their undervaluing this inestimable pearle by the perpetual losse of it . for what a palpable piece of hypocrisie is it for a man to excuse himself from the study of piety , by complaining against the intricacies and difficulties of the mystery thereof ; whenas he never yet laid out upon it the tenth part of that pains and affection that he does upon the ordinary trivial things of this world ? . thus are the careless voluptuous epicure and over-careful worldling justly met with . but not they alone . for the obscurity of this mystery we speak of is such , that all the knowledge of nature and geometry can never reach the depth of it , or rellish the excellency of it ; nor all the skill of tongues rightly interpret it , unless that true interpreter and great mystagogus , the spirit of god himself , vouchsafe the opening of it unto us , and set it on so home in our understandings , that it begets faith in our hearts , so that our hearts misgive us not in the profession of what we would acknowledge as true. for as for the outward letter it self of the holy scriptures , god has not so plainly delivered himself therein , that he has given the staff out of his own hands , but does still direct the humble and single-hearted , while he suffers the proud searcher to lose himself in this obscure field of truth . wherefore disobedient both learning and industry are turned off from obtaining any certain and satisfactory knowledge of this divine mystery , as well as worldliness and voluptuousness . according as our blessed saviour has pronounced in that devout doxology , i thank thee , o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes : even so , father , for so it seemed good in thy sight . . nor are the wicked onely disappointed , but the godly very much gratified by the intricacy of this sacred mystery . for the spirit of man being so naturally given to search after knowledge , and his understanding being one of the chiefest and choicest faculties in him , it cannot be but a very high delight to him to employ his noblest endowments upon the divinest objects , and very congruous and decorous they should be so employ'd . besides , the present doubtfulness of truth makes the holy soul more devout and dependant on god the onely true and safe guide thereunto . from whence we should be so far from murmuring against divine providence for the obscurity and ambiguity of the holy scriptures , that we should rather magnifie his wisdome therein ; we having discovered so many and so weighty reasons why those divine oracles should be obscure : the wicked thereby being excluded ; the due reverence of the mystery maintained ; and the worthy partakers thereof much advantaged and highly gratified . . for what can indeed more highly gratifie a man , whose very nature is reason , and special prerogative speech ; then by his skill in arts and languages , by the sagacity of his understanding , and industrious comparing of one place of those sacred pages with another , to work out , or at least to clear up , some divine truth out of the scripture to the unexpected satisfaction of himself and general service of the church ; the dearest faculty of his soul and greatest glory of his nature acting then with the fullest commission , and to so good an end , that it need know no bounds , but joy and triumph may be unlimited , the heart exulting in that in which we cannot exceed , viz. the honor of god and the good of his people ? all which gratulations of the soul in her successful pursuits of divine truth would be utterly lost or prevented , if the holy scriptures set down all things so fully , plainly and methodically , that our reading and understanding would every where keep equal pace together . wherefore that the mind of man may be worthily employ'd and taken up with a kind of spiritual husbandry , god has not made the scriptures like an artificial garden , wherein the walks are plain and regular , the plants sorted and set in order , the fruits ripe , and the flowers blown , and all things fully exposed to our view ; but rather like an uncultivated field , where indeed we have the ground and hidden seeds of all precious things , but nothing can be brought to any great beauty , order , fulness or maturity , without our own industry ; nor indeed with it , unless the dew of his grace descend upon it , without whose blessing this spiritual culture will thrive as little as the labour of the husbandman without showres of rain . chap. iii. . the obscurity of the christian mystery argued from the effect , as from the iews rejecting their messias ; . from the many sects amongst christians ; . their difference in opinion concerning the trinity , . the creation , . the soul of man , . the person of christ , . and the nature of angels . . hitherto we have argued the obscurity of the christian mystery from the reasons and causes thereof , whereby we have evinced that it ought to be obscure , and that therefore in all likelyhood it is so . but the effects are so manifest , that if we do but briefly point at them , it will be put beyond all doubt that it is so indeed . let us now instance in some few . why are the iews yet unconverted , or rather why did they at first cast off their messias ; but because the prophesies in scripture were so obscure , that they had taken up a false notion of him and of the condition he was to appear in ? for they expected him as a mighty prince that should restore the kingdome to israel , and that victory , peace , prosperity and dominion should be accumulated upon the iewish nation by his means . which opinion i conceive the lowness of the mosaical dispensation under which they lived , that perpetually propounded to them worldly advantage as a reward of their obedience , and the obscurity of the predictions of the messias , engaged them in . for they being either figurative and allegorical , or mingling sometimes the state of his second coming with his first ; their eager eye being so fully fixt upon what sounded like worldly happiness , they could mind no other sense but that in these enigmatical writings : which yet proved clear enough to as many as god had prepared , and belonged to the election of grace . but he might , if it had pleased his wisdome so to do , have made all things so plain , that we should not need at this day to expect the calling of the iews , but they might have been one body with us long since . but their rejection is a greater assurance to us of the truth of our religion , we being able to make it good even out of those records that are kept by our professed enemies . besides a man can no more rationally require , that all israel should have flowed in at the first appearance of christ , then that his second coming should be joyned with his first , or his first drawn back to the next age after adams fall , nor that more rationally , then that autumne should be cast upon summer , and both upon spring . the counsels of god are at once , but the fulfillings of them ripen in due order and time . . but though we let go the iews , and contain our selves within the compass of those that either are or would be accounted christians , their opinions and sects both have been and are so numerous , that the very mention of so confessed a truth may sufficiently evince the obscurity of those divine oracles to which they all appeal . i will instance only in things of greater moment , which will be a sure pledge of the certainty of their innumerable dissensions in smaller matters . . wherefore to say nothing of that more intricate mystery of the triunity in the godhead , where the curious speculators of that difficult theory are first divided into trinitarians and anti-trinitarians , and then the trinitarians into heterusians , homousians and homoeusians : we shall see them disagreeing not onely in the distinction of the persons , but concerning the essence it self : some affirming god to be infinite , others finite ; some a spirit , others a body ; othersome not onely a body , but a body of the very same shape with mans . of which opinion the aegyptian anthropomorphites were so zealously confident , that they forced the bishop of alexandria out of fear of his life to subscribe to their gross conceit . . again concerning the creation of the world , some affirme that god made it of matter coaeternal with , and independent of , himself : others that he created it of nothing : others that he made it not at all ; but that it was made , as some would have it , by good angels , others , by the devil . . concerning the soul of man , some say it subsists and acts before it comes into the body ; others onely in the body , and after the solution of the body : others in the body alone ; others not there neither , as holding indeed no such thing as a soul at all , but that the body it self does all : which some hold shall rise again , others not ; but that the whole mystery of christianity is finished in this life . . concerning christ , some were of opinion that he was onely god appearing in humane shape ; others onely man : others both ; others neither . . concerning angels , some affirm them to be fiery or aery bodies ; some pure spirits ; some spirits in aery or fiery bodies ; others none of these , but that they are momentaneous emanations from god ; others that they are onely divine imaginations in men : which can be by no means allowed , unless we should admit the holy patriarch abraham to have arrived at such a measure of dotage , as to provide cakes and a fatted calf to entertain three divine imaginations which visited him in his tent . but certainly such slight and exorbitant glosses as these can argue nothing else but a misbelief of the text , and indeed of all religion , and that the interpreter is no christian , but either atheist or infidel . wherefore to leave such spirits as these to the confident dictates of their own foul complexion , we shall rather take into consideration some few , but main , points wherein certain men , otherwise rational enough in their sphere , and hearty assertors of the authority of scripture , disagree from the generality of other christians . the first of them is concerning the trinity of persons in the unity of the godhead . the second concerning the divinity of christ. the third and last concerning the state of the soul after death . which points though i must confess they are of subtle speculation , yet they seem so necessary and essential , the two former especially , to christian religion , that i think it fit not to pass them over with a bare mention of them , nor yet to speak much in so profound and mysterious a matter . chap. iv. . that the trinity was not brought out of plato's school into the church by the fathers . . a description of the platonick trinity and of the difference of the hypostases . . a description of their union : . and why they hold all a due object of adoration . . the irrefutable reasonableness of the platonick trinity , and yet declined by the fathers , a demonstration that the trinity was not brought out of plato's school into the church . . which is further evidenced from the compliableness of the notion of the platonick trinity with the phrase and expressions of scripture . . that if the christian trinity were from plato , it follows not that the mystery is pagan . , , . the trinity proved from testimony of the holy writ . . now concerning the first , the trinity , say they , objecting against it in general , is nothing else but a pagan or heathenish figment brought out of the philosophy of pythagoras and plato , and inserted into the doctrine of the church by the ancient fathers who most of them were platonists . but to this i answer , that it is very highly improbable that the fathers borrowed the mystery of the trinity from the school of plato ; which you shall easily understand when we have so far as serves to our purpose explained the doctrine of the platonical triad , which is briefly thus . . there are three hypostases , say they , in the deity , namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the good , or first self-originated goodness ; intellect , or the eternal mind ; and lastly soul or spirit . their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they distinguish all three after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the good. intellect . soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first one. one all. one and all. if we would ease our apprehension here by the help of our phansy , we might compare the first to simple and pure light ; the second to light variegated into colours , as in the rainbow ; the third to those rayes of light ( for all is light ) that receive and carry down these colours to the ground , and impress them and reflect them from some standing pool or plash of water . again the first hypostasis is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , essentially the good , causally the intellect . the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , essentially intellect , causally soul , participatively the good. the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , essentially soul , that is love and operation , causally matter and the world , participatively the good and intellect . . now for the union of the three hypostases , we shall understand the accuracy thereof by degrees . as first , that the proper life and energie , as i may so say , of each hypostasis is not contein'd within it self , but , like a vocal and audible sound in a still silent night , perpetually re-ecchoes through the whole deity : or as when a song of three parts is sung , each musician enjoys the harmony of the whole . but this i must confess looks more properly like communion then perfect union : we step therefore a degree further , and affirme , that as body and soul is conceived to make up one man , and this individual body and this individual soul to make up this individual man : so these three hypostases to make up one individual deity , their union and actuation one of another being infinitely and unspeakably more perfect then in any other being imaginable . and as the motions of the body are perceptible to the soul of man , and the impressions of the soul upon the body would be perceptible to it , if it had of it self a faculty of perception : so likewise by this ineffable close union and mutual actuation of the three hypostases , all their proper energies become fully perceptible to one another . and the life of the first so infinitely and unexpressibly gratifying the second , and both the third by an immutable necessity and congruity of nature , it is evident they can have but one will , which is as it were the heart , the centre or root of the deity , the eternal self-originated good. but thirdly and lastly , these three hypostases are not one onely by this actuating union which may seem to admit of a real separability ; but there is also a real unity or identity in them : the distinction among them being , as tatianus speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like the rayes of the sun in respect of the sun ; or , if you will , as the centre , rayes and surface of a globe , which implyes a contradiction to be conceived without them ; or , as the faculties of the soul are to the soul , which are as inseparable from her as she is from her self . the union therefore of them all , and the emanation of the second and third from the first being so necessary , natural , and inevitable , ( for the first can be no more without the second , or the second without the third , then the sun can be without his rayes , or the soul without her faculties ; ) there is no scruple , say they , but we may call all this the godhead or deity , the second and third coming so unavoidably out of the first root , and being so inseparable from it . and therefore there is nothing here properly creature ; creation being a free act : and if not creature , what can it be but god ? . and since from these three are all things that are made , and in their hands is the guidance of all things ; nothing less then divine adoration can of right belong unto them . for though there may be some allay of excellency in their descent from the first , yet they being all our creators and governors , none ought to fall short of divine worship . . this is a brief summe of the platonists doctrine concerning the triunity of the godhead : which , as it seems in it self rational enough , so it is not obnoxious to several bold cavils that over-daring wits make against the sacred mystery of the trinity ; alledging against distinction of persons without difference of essence , that there are only three logical notions attributed to one single and individual nature : and against three essences of the same nature , that it looks like an unnecessary and groundless repetition , and that that great chasma betwixt god and matter will be as wide as before ; that it is unconceivable but , the last being of the same nature with the first , that it should be also prolifical , and so in infinitum : that these three must of necessity be three gods , if any of them be god ; because they are all exquisitly of the same kind ; whenas in the platonick triad the first is only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as some have also ventured to affirm in the christian trinity . now i say all being so easy and unexceptionable in the platonical speculation of this mystery , it seems almost impossible but that if the fathers had borrowed this notion of the trinity from the platonists , they would have explain'd it in this more facile and plausible way . . but you 'l object , that though it may seem more rational in it self , yet it might not be so happily applied to places of scripture ; and that 's the reason why the fathers , though they took the mystery from plato in the gross , yet did not particularly explain it after the way of the platonists . but without doubt there is not only no place of scripture that plainly clashes with the above-described mystery , but sundry places that may be very speciously alledged for it . it is plain that as the second hypostasis in platonisme is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so it is in christianity called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if wisdome and intellect were acknowledged his proper character in both . they might also plausibly enough draw to their sense what christ speaks , john . . my father is greater then i ; and what he utters concerning the spirit , chap. . . he shall glorifie me ; for he shall receive of mine , and shew it unto you . wherefore , i say , the fathers being every way so fairly invited to bring the platonick notion of the trinity into the church , assuredly if themselves had been platonists , and had fetched the mystery from that school , they would not have failed to have done it . . secondly , admit that the ancient fathers were platonists , and brought the mystery of the trinity into the church of the christians , it does not straight follow that it is therefore a pagan or heathenish mystery : pythagoras and plato having not received it from pagans or heathens , but from the learned of the iews , as sundry authors assert ; the iews themselves in long succession having received it as a divine tradition ; and such is platonisme acknowledged to be by iamblichus , who sayes it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and assuredly if there had not been some very great reason for it , men so wise and profoundly knowing as pythagoras , plato , plotinus and others , would never have made so much adoe about it . . thirdly and lastly , i say it is not only impious , but vain and foolish , to asperse that mystery with the reproch of paganisme , that is so plainly , to them that be not prejudiced , set down and held forth in the holy scripture . for the very forme of baptisme prescribed by our saviour evidently enough denotes three divine hypostases . of the father there is no question . concerning the divinity of the sonne we shall speak more fully in the second point we proposed . that the holy ghost is not a mere power , property or attribute of god , but an hypostasis , one free enough from being swai'd by tradition or authority of any church , and ( as himself conceits ) a very close and safe adherer to scripture , does grosly enough acknowledge , while he makes it some created angel that bears the sacred title of the holy ghost , and undergoes those divine functions that are attributed to him . but we need not maintain truth by any mans error , it being sufficiently able to support it self ; and therefore we will make use of no advantage , but what scripture it self offers us . and this forme of baptisme affords us something to the evincing that the holy ghost is not an attribute , but an hypostasis . for sith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to give up a mans self to the discipline , government and authority of this or that person ; it is the most natural sense to conceive that all three mentioned in the forme are persons , we being so well assured that two of them are . but there are other passages of scripture that will make the point more clear . rom. . . the god of hope fill you with all joy and peace in believing , that ye may abound in hope , through the power of the holy ghost . now if the holy ghost were but a power , not a person , what a ridiculous tautology would it be ? for the sense would be , through the power of the holy power . again , john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very ill syntax , were it not that there is a personality in the holy spirit , which by what follows is most undeniably evident ; for he shall not speak of himself : but whatsoever he shall hear , that shall he speak . to receive of one and communicate to others by way of hearing and speaking , what can that belong to but a person or hypostasis ? to this you may adde also mark . . whatsoever shall be given you in that hour , that speak ye : for it is not you that speak , but the holy ghost . now that this hypostasis is not a created angel , amongst other reasons the conception of christ may well argue , it being more congruous that that spirit that moved upon the waters and created the world , should form that holy foetus in the womb of the virgin , then that any created angel should apply himself to that work ; for he had not then been the son of god , but of an angel , as in reference to his birth in time . . besides , this one individual spirit in scripture in represented as every where ready to sanctify , to regenerate , to distribute various gifts and graces to the church , to have spoke by the mouth of the prophets , to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a discerner of the thoughts of the heart . baptisme also and benedictions are imparted in his name ; he is also called to witness , which is a piece of divine worship : all which seems more naturally to be understood of him whom we properly call the spirit of god , then of any particular created angel whatsoever . . we shall onely adde one place more , which will put all out of doubt to them that do not doubt of the text it self ; john . . there are three witnesses in heaven , the father , the word , and the spirit : and these three are one. what can be writ more plain for the proof of the triunity of the godhead ? but for those that suspect the clause to be supposititious , i shall not trouble my self to confute them ; that task being performed so solidly and judiciously by a late interpreter , that nothing but prejudice and wilfulness can make a man depart unsatisfied with so clear a demonstration . wherefore secure of this point concerning the trinity , we go on to the next concerning the divinity of christ. chap. v. . that the natural sense of the first of s. iohn does evidently witness the divinity of christ. . a more particular urging of the circumstances of that chapter . . that s. iohn used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the iewish or cabbalistical notion . . the trinity and the divinity of christ argued from divine worship due to him , and from his being a sacrifice for sin . . that to deny the trinity and divinity of christ , or to make the union of our selves with the godhead of the same nature with that of christ's , subverts christianity . . the uselesness and sauciness of the pretended deification of enthusiasts , and how destructive it is of christian religion . . the providence of god in preparing of the nations by platonisme for the easier reception of christianity . . that christ is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a mere creature , but a divine hypostasis , or truly , really and physically ( not allegorically and morally ) joyn'd with that divine hypostasis which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if men would not bring their own sturdy preconceptions , but listen to the easy and natural aire of the text , the beginning of s. iohns gospel would put out of all controversy . for i 'le appeal to any , supposing the union of christ's humanity with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be true , in what fitter , more significant or better-becoming way could it be expressed then already it is in the beginning of that gospel ? wherefore to interpret it in any other sense , is to delude themselves , and to abuse the scripture through the prepossessions of their own prejudice . of which violence they do thereto they cannot well be sensible , they thinking they have full commission to distort it into any posture , rather then to let it alone in that which so plainly points to a mystery which they hold impossible and self-contradictious . for so has their bold and blind reasoning concluded aforehand concerning the trinity , and divinity of christ. but to those that are indifferent this text bears such evidence with it , that it cannot but settle their belief . . for why should the euangelist omit the manner of christ's birth as he was man , but that he was intent upon his eternal generation as he was god ? or why should he not call him by that name that was given him at his circumcision , or by the name of crist or the messias who was a person expected in time , but that his thoughts were carried back to that of him which was from all eternity ? nor is it imaginable that he should be here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of iesus or christ , unless there were some valuable mystery in it , which the learned easily unriddle from iewish interpreters , they speaking often of the word of the lord as an hypostasis distinguishable from god , and yet that by which he created adam and the rest of the creatures . and for my own part i make no question but that the greek philosophers , as pythagoras and plato , had not onely their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the whole mystery of their trinity from the divine traditions amongst the jews . philo the jew speaks often of this principle in the godhead , calling it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or sometimes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , other sometimes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and attributes unto it the creation of the world , as also the healing of the diseases of our mindes , and the purging of our souls from sins ; insomuch that this author might be a good commentator upon this first chapter of s. iohn . . wherefore there being this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the jews , to which the creation and government of the world is attributed , the same also being done here , what can be more likely then that s. iohn means the very same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is creator and governor of all ? which the very phrase and posture of things will yet further confirme . for assuredly this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gospel is the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first epistle of s. iohn : and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same epistle will explicate , chap. . . i write unto you , fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because you have known the eternal : and christ by the prophet esay is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal father . for that is the most proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as appears esay . . thus saith the high and lofty one who inhabits eternity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inhabiting eternity . nor is it incongruous for the same being to be the son of god and the father and governour of all the creatures . and the prophet micah chap. . prophesying of christ , describes him thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his emanations are from the beginning , from the dayes of eternity . which agrees well with what christ professes of himself , iohn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if he was before abraham , there is little question but he was before all things ; and that of the psalmist is but his due attribute , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before the mountains were brought forth , or the earth was formed , even from everlasting to everlasting thou art god. and now for the posture of things , after the evangelist has twice asserted that he was from the beginning ; that you may not mistake and think he means the beginning of his ministry , as the messiah , he tells you , according to the doctrine of the jews , that all things were created by him : and at the tenth verse , that you may have no subterfuge , he sayes , that even that world that was made by him knew him not : which excludes all moral and mystical interpretations , and shews plainly that wicked men , though not their wickedness , are his creation , and consequently all the world besides . and the author to the hebrews is a farther witness of this truth , citing that of the psalmist concerning the son of god , thou , lord , in the beginning hast laid the foundation of the earth , and the heavens are the work of thy hands . there is yet another argument of the divinity of christ , which i need not prove , it being acknowledged even by our adversaries , and it is religious worship due to him , which i conceive is due to none but god. . the holy trinity and divinity of christ we have hitherto proved out of the scriptures , and might adde many places more ; but the reason and nature of the thing it self shall be the last confirmation . that christ is to be worshipped is acknowledged of all hands . but to worship one that is not god , is to relapse into the ancient rites of the pagans , who were men-worshippers and eaters of the sacrifices of the dead . for iupiter , belus , bacchus , vulcan , mercurius , osiris and isis , and the rest of the gods of the heathen , what were they but mere men , whose benefactions extorted divine honours from superstitious posterity after their death ? wherefore christ ought not to be a mere man , but god , that is , he ought to be really and physically united to the deity ; it being present not by assistance onely but by information ; that as body and soul are one man , so god and man may be one christ. but if there were no trinity , but one hypostasis in the deity and the humanity of christ thus joyn'd with it , how could he be a sacrifice for sin , there being none beside himself to whom he should be offer'd ? or how could he be sent by another , when there is none other to send him ? and the son of god out of the bosome of his father could not be said to suffer , but he that is offended to be sacrificed to pacifie himself : which things are very absurd and incongruous . but you 'l say , the absurdity still remains in the second hypostasis . for was not sin as contrary to him as to the first and third , and consequently he as much offended ? and therefore he dying in our nature , was sacrificed to pacify himself . in answer to this i admit that all three hypostases were alike offended at sin , and withall alike compassionate to sinners . which compassion was in the deity towards mankind before the incarnation and death of christ. but the formal declaration and visible consignation of this reconcilement was by christ according as he is revealed in the gospel , whose transactions in our behalf are nothing else but a sweet and kind condescension of the wisdome of god in this mystery accommodating himself to our humane capacities and properties , to win us off in a kindly was to love and obedience . and therefore all the three hypostases being alike offended at sin , and alike prone to pardon the sinner and recover him to obedience , contrived such a way of declaring their pardon , as might shew their highest dislike of sin , and win most upon the sinner by moving his affections to a serious sorrow and remorse . wherefore the divine complotment was this ; that the eternal son of god should be made flesh , and to testifie the hatred of god to sin and his love to mankind , should be sacrificed for an atonement for the sins of the world : then which a greater engine cannot be imagined to move us to an abhorrence of sin , and to the love of his law that thus redeemed us and wrought our reconciliation with the father . to whom being , as i may so say , the head in the divinity and of all things , and having in his paternal right the first power of punishing and pardoning , this pacification is naturally directed . for it is as if a father of a family or the prince of a nation having a minde to pardon some malefactor , that he might not seem too prone to mercy , and so encourage men to rebellion , should plot with his eldest son to be an earnest intercessor in the behalf of the party , when yet the son disrelisheth the crime of him he intercedes for as much as his father did . there is the same reason in the intercession of christ with the eternal father , saving that it was with more earnestnesse and greater agony , even unto death , and of farre higher consequence . but that such an intercession and pacification as this should be made up in the solitary scene of one person , is impossible . . wherefore the denying of either the divinity of christ or the trinity seems a subversion of the christian religion . and not onely so , but that fanatical piece of magnificency of some enthusiasts , who would make their union with god the same with that of christ's . for then were they truly god , and divine adoration would belong unto them ; or if not , it is a sign they are not god , and that therefore christ is not : either of which confounds or destroys our religion . but if you demand what the difference is betwixt the union of christ and ours with the divinity , i have intimated it before . in one the divinity is forma informans , in the other but forma assistens : in the one it is as lux in corpore lucido , in the other as lumen in corpore diaphano . the divinity in christ is as the light in the sun ; the divinity in his members as the sun-shine in the aire . . and this distinction and due distance being kept , which some saucy and high-flown enthusiasts do not observe , there is yet scope and encouragement enough for them to strive to be full as good as they pretend ; i am sure farre better then they are : there ordinarily being no difference betwixt them and the meanest christians , but that their tongues are swelled with greater tumor and turgency of speech , and their minds filled with more vain phantasyes and exorbitant lunacyes ; whenas the other speak conformably to the apostolick faith , and with less noise live more honestly . but that no less union with god then real and physical deification must make them good , is a sign they are stark naught , and that pride has laid wast their intellectuals . for is not that spirit that created and framed all things able to reforme us unto the most unblamable pitch of humility , self-denial , dependency upon god , love of our neighbour , obedience to magistrates , faith , temperance and holiness , without being any more hypostatically united with us then with the earth , sea , sun , moon and starres , and the natural parts of the creation ? wherefore we conclude that to assert , that the union of any true christian with god is the same with that of christ's , is a bold , useless and groundless opinion , and inconsistent with and destructive of the christian religion . . we have seen how necessary and essential to christianity the doctrine of the divinity of christ is , and consequently of the trinity , without which the other cannot be rightly conceived : and therefore we do not onely disapprove of those frivolous slanders and cavils that would brand that sacred mystery with the infamous note of paganisme ; but highly magnifie and humbly adore the providence of god that that truth should be kept so long warme and be so carefully polished by those heathens that knew not the main use thereof , or to what end the tradition was delivered to the ancient patriarchs , prophets or holy sages of old in either aegypt or iudaea , from whence pythagoras and plato had it , and prepared those parts of the world where their philosophy had taken foot-hold , to an easy reception of christianity : but this we have glanced at elsewhere . chap. vi. . the danger and disconsolateness of the opinion of the psychopannychites . . what they alledge out of cor. . set down . . a preparation to an answer advertising first , of the nature of prophetick schemes of speech . . secondly , of the various vibration of an inspired phansie . . thirdly , of the ambiguity of words in scripture , and particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . and lastly , of the corinthians being sunk into an unbelief of any reward after this life . . the answer out of the last and foregoing premisse . . a further answer out of the first . . as also out of the second and third , where their objection from verse . is fully satisfied . . their argument answered which they urge from our saviours citation to the sadducees , i am the god of abraham , &c. . we proceed now to the third and last point propounded , which is concerning the state of souls departed , which we assert not to sleep , that is , not to be void of all operation and sense of joy or punishment , but that they have a knowledge and apprehension of their own condition , be it good or bad. which article i hold as undoubtedly true , though not so indispensable , as the two former , and though not so necessary , yet exceeding convenient to be entertain'd : it being a great abater to our zeal and fervency in religion to think that in the end of our life we shall be dodged and put off by a long senseless and comfortless sleep of the soul under the sods of the grave for many hundreds , if not for some thousands , of years . besides , an indulgence to such a dulness and heartlesness of spirit , as to be content to intermit the functions of life for so long a time , may at last work the soul into a sottish mistrust of ever being awaked , and make her conclude the mystery of christianity within the narrow verges of this mortal life ; as david george and other enthusiasts did , who were more in love with many wives then with any article of faith that promised such pleasures as might not be reaped in this flesh. . but we are here to deal ( not with such vain fanaticks , but ) with severely-devoted sons of reason , who pretend not to dictate but demonstrate out of scripture the sleep of the soul ; confidently suggesting to the better gaining proselytes to their own , that the contrary opinion is not christian but heathenish , derived from the philosophy of plato ( which the greek fathers had imbibed ) and thence introduced into the church of christ. to the first of which i answer , that our adversaries demonstrations for the sleep of the soul are but their own imaginations and dreams upon the mistaken text. it is beside my scope to insist long on this matter : i shall onely give you a tast of the weakness of the rest of their arguments by proposing and refuting of those that seem the strongest . their main proof is from the whole tenor of the of the cor. and more particularly from the verse ; if after the manner of men i have fought with beasts at ephesus , what advantageth it me , if the dead rise not ? hence they think may certainly be concluded , that the soul before the resurrection of the body has not the perception or enjoyment of any thing ; otherwise the very remembrance of those sufferings for christ might be a solace for paul when he was out of the body . . but to answer this difficulty with the fuller satisfaction , let us premise some few things to prepare the way to it : as first , that the schemes of speech in prophets and men inspired are usually such as most powerfully strike the phansie and most strongly beat upon the imagination , they describing things in the most sensible , palpable and particular representations that can be . according to which figure the general resurrection is set off by mens awaking out of the dust of the earth and coming out of the graves , when as yet many thousands have wanted burial , their bones rotting on the surface of the earth , and as many thousands have had their intombement in the waters . . secondly , that the holy writers do not pen down their conceptions in so strict a scholastick method , that they keep precisely and punctually to one title ; but by a free vibration of phansie give a touch here and a touch there , according as they were moved and actuated by that spirit that exhibits more to their minds at once then their tongue has leasure orderly and distinctly to utter ; and are more earnestly taken up in making good the main and most usefull scope of their discourse , then to satisfie mens curiosities in particular niceties . . thirdly , that many words in scripture have a lax and ambiguous sense , and that therefore they are to be understood according as circumstances and likelyhood of truth determine : and that these termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of that nature ; they sometimes signifying the raising up again of a body out of the grave , sometimes merely vivificating of the body , or recovering a person to life , other sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the very same with the jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as grotius observes , which signifies nothing else but eternal life , or a blessed immortality . others enlarge the signification further , and make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conservation in being : and death seeming to us so dangerous a passage , as if we were in hazard of either falling asleep or sliding into a non-subsistence , divine conservation , because we begin then a new state of life , is not unfitly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as giving us as it were a new subsistence , setting us upon our feet again ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as keeping us awake when we seemed in danger of letting go all functions of life . which meaning of the words a late interpreter handsomely makes good , comparing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . which the seventy render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the manner of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conservation is excellently set out by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may imply a kinde of jogging or stirring up which is used to recover or prevent ones falling into a swoon ; and god is the grand author of life and motion , as the apostle speaks . . fourthly and lastly , that the corinthians being a people given notoriously to the pleasures of the flesh , there is no question to be made but the temptations of the place had also drawn away some members of the church there at corinth , and made them also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now there being nothing that does so much extinguish all hopes and apprehensions of a life to come as carnal and sensual pleasures ; it is very likely that those corrupted members fell away in their own judgments from the belief of any reward after this life , and so with himeneus and philetus , or with the david-georgians and our modern nicolaitans , allegorized away the real meaning of the resurrection or the blessed immortality into a mere moral sense , under pretence whereof they might ostentate themselves more spiritual and knowing christians then the rest ; and yet with less fear and remorse of conscience indulge to themselves all loosness and liberty of enjoying every tempting pleasure of this mortall life . . wherefore to the present argument i answer in general out of this last and the foregoing premiss , that the purpose of the apostle in this to the corinthians is to shew that there is a life after the death of this body , and a blessed immortality to be expected . a palpable pledge whereof was god's raising of christs body out of the grave , and exhibiting him alive to his disciples . which was a sign very significant and expressive of the thing ; this blessed immortality mainly consisting in being clothed with those heavenly , ethereal and paradisiacal bodies which christ will bestow upon those that belong to him at the last day . . out of the first i answer , that though s. paul speak in such a phrase as fixes our imagination on the earth only , as is plain from that comparison of seed sown and rotting in the ground ( for men sow not seed upon the water ) yet in whatsoever element the souls or bodies of the saints be found , earth , water or air , nay though we should grant with some that sundry souls of holy men act in aery vehicles in this interval betwixt their death and the day of judgment ; yet it is no more prejudice to them , then to those that are found alive in the flesh ; for none are excluded from the enjoyment of their glorified bodies . . out of the second and third i answer , that s. paul might very well have three conceptions vibrating in his minde , while he wrote concerning this mystery : the one more simple and general , of the life and subsistency of the soul out of this earthly body ; the other more special , of a blessed immortality ; and the third most determinate of all , which represented the manner of this blessedness , in being invested with glorified bodies . and out of this general i shall direct a more particular answer to that of the of this chapter , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be either interpreted , if the souls of just men deceased obtain not their glorified or heavenly bodies : ( for though it were granted that they did in the mean time live and act in aery vehicles , yet that state and region , as the earth , being common to good and bad , they had yet obtained no peculiar reward for their hardship and toil here ) or else , which is the more safe sense by far , it may be interpreted at large of the life and subsistency of the soul after its departure , according to the last signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the third premiss . and thus is the strength of the main proof of the psychopannychites utterly enervated . . but there are other places of scripture which they misapply to the same purpose , as the answer of our saviour to the sadducees question concerning the resurrection , i am the god of abraham , the god of isaac , and the god of iacob ; god is not the god of the dead , but of the living . hence our adversaries would conclude that the souls of the departed do not live ; because if they did , our saviour's argument would be invalid for the resurrection . for if abraham's spirit were now alive , god might be his god , though his body never rise . but this is easily satisfied out of the second premiss : by resurrection there being understood a life hereafter , and the opinion of the sadducees being that there is neither angel , nor spirit , nor life to come , he does not exactly tie himself to that particular circumstance of a blessed immortality that consists in the enjoyment of glorified bodies ; but answers more at large concerning the subsistence of souls of men departed , that they are and live , and that therefore there are spirits ; and so handsomly confutes the whole doctrine of the sadducees by that citation out of their own pentateuch , and a skilful application thereof . chap. vii . . a general answer to the last sort of places they alledge that imply no enjoyment before the resurrection . . a particular answer to that of cor. . out of hugo grotius . . a preparation to an answer of the author 's own , by explaining what the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie . . his paraphrase of the six first verses of the forecited chapter . . a further confirmation of his paraphrase . . the weakness of the reasons of the psychopannychites noted . . the third and last way of proving the sleep of the soul , is from such passages in scripture as seem to joyn the hour of our death immediately with the day of our resurrection , as in cor. . where the apostle seems to intimate that there does nothing intercede betwixt the solution of our earthly tabernacle , and being clothed with the heavenly ; which not being till the day of judgment , it is a sign that the soul is in no condition unless that of sleep till then . so likewise in tim. chap. . and chap. . in the former he speaks of his depositum , which he intrusts god with till that day , and prays that onesiphorus may finde mercy at that day : and in the latter he speaks of a crown of righteousness that the lord the righteous judge will give him at that day , as if all were defer'd till then . but in my conceit it is a weak kinde of argument , because the souls of the saints receive not their great reward till the day of iudgment , that therefore they receive nothing at all ; nay that they are in a worse state then in this life , as having lost all sense of existence or being . their opinion to me seems more tolerable then this , who , though they do not presently mount them up in their ethereal chariots to heaven , yet permit them to move and to act in their aereal vehicles at a less distance from the earth . but that last day being a day of that high solemnity , dreadful glory and majesty , it is no wonder that for the better moving of the minds of men , he so often mentions that time without taking any notice of the interceding space : for thereby it also seems more nigh , as a distant object does to the sight , no visible thing coming between . . now for the second to the cor. . chap. there be two waies of clearing that difficulty there : the one of hugo grotius , in which a late learned interpreter of our own does also insist , expounding ( as they may well ) the third verse ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) thus , if so be we shall be found in the number of those that are still clothed with these earthly bodies , not stript naked of them by death . this interpretation the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going afore makes still the more warrantable ; as also that following phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is used by the apostle in a parallel case . this exposition utterly destroys all the force of the psychopannychites argument taken from this place : for whereas the apostle seems to speak as if immediately upon the solution of this earthly , they were to be invested with a heavenly tabernacle , ( which is mainly to be gathered out of the second and fourth verses ) it is only upon the supposition that the day of the lord might come while they were yet clothed with flesh . . but because this interpretation may seem to be something derogatory to the apostle's knowledge , as if he were pendulous and uncertain whether the day of iudgment might not be in his time ; which some men will not bear : i shall propound another , that they may take their choice . the former seems to have a special advantage in the proper sense of those two words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if we can but come off well here , we shall carry on the rest handsmooth . we premise therefore thus much concerning the meaning of those two words , that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies simply to put on a garment , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well signifie to put on an inward garment . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie within , in composition , as the latine word in does in inducula , inducium , and interula ; all which signifie an inward garment , and the two former they ordinarily derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this proper signification of the word . and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie to put on an inward garment , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie an addition of an inward garment to an outward , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will signifie in composition ; as if the sense were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to be content to wear an upper garment only , but to put on also an inward ; as we do in winter add an half-shirt or a wastcoat . or if this look like too curious a criticism , let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be : which would signifie then at large only the adding of further clothing , whether within or without , but is to be expounded as circumstances require . . being thus fitted for the purpose , we shall now briefly paraphrase the six first verses of the . chap. which they alledge against us , thus ; . for we know , that if this earthly and mortal body of ours were destroyed , that yet we have an heavenly one whose author and maker is god. . and for this cause is it that we groan so earnestly to be clothed also with our heavenly body within this earthly : . because we being thus clothed , when we put off our earthly body , we shall not be found naked , nor our souls left to float in the crude air. . for we that are in these earthly bodies groan earnestly being burdened , not as if we had a desire to be stript naked of all corporeity , or that we should be presently rid of these earthly bodies before god see fit ; but that we may have a more heavenly and spiritual clothing within , that mortality may be swallowed up of life . . nor do we arrive to this pitch by our own power , but it is god who works upon us ( as i said ) both body and soul , and frames us into this condition by the operation of his holy spirit , which he has given as a pledge of our eternal happiness . . and therefore we are alwaies of a good courage , not discontented at any thing . for whether we be in this earthly body , it is tolerable , as being our usual and natural home ; or whether we go out of it , which is most desirable , we shall then go to the lord , our inward man being so fitly clad for the journey . . that this is the genuine sense of these verses , the verse of the chapter immediately going before will further confirm , where the apostle saith , that though his outward man perish , yet his inward man is renewed day by day , which is , though his earthly body be in a perishing and decaying condition , yet his spiritual and heavenly gets strength and flourisheth every day more and more . now the resurrection and attainment of the heavenly body being all one , it were worth the while to enquire into the meaning of the apostle , philipp . . v. . where he professes his unwearied endeavours to attain to the resurrection of the dead : where presently it follows , not as if i had already attained it , or as if i were already perfected . for if he meant not this inward spiritual body inveloped in the earthly , he need not tell the philippians that he had not yet attain'd it . but the point in hand is sufficiently plain already . . we have seen what weak demonstrators the psychopannychites are against the life and operation of souls out of the body , in their appeals to scripture : we shall now see how improbable their aspersion is of the opinion being a pagan or heathenish invention derived , as they say , merely from the school of pythagoras and plato , and from thence introduced into the church . chap. viii . . that the opinion of the soul 's living and acting immediately after death , was not fetched out of plato by the fathers , because they left out preexistence , an opinion very rational in it self , . and such as seems plausible from sundry places of scripture , as those alledged by menasseh ben israel out of deuteronomy , jeremy , and job . . as also god's resting on the seventh day . . that their proclivity to think that the angel that appeared to the patriarchs so often was christ , might have been a further inducement . . other places of the new testament which seem to imply the preexistence of christ's soul. . more of the same kinde out of s. john. . force added to the last proofs from the opinion of the socinians . . that our saviour did admit , or at least not disapprove the opinion of preexistence . . the main scope intended from the preceding allegations , namely , that the soul 's living and acting after death is no pagan opinion out of plato , but a christian truth evidenced out of the scriptures . . and i think it is not hard for a man to prove that this sinister conceit of theirs is almost impossible to be true . for if the ancient fathers by vertue of their conversing so much with plato's writings had brought this opinion , of the souls living and subsisting after death , into the christian religion , they could by no means have omitted the preexistence of it afore , which is so explicite and frequent a doctrine of the platonists ; especially that tenet being a key for some main mysteries of providence which no other can so handsomly unlock , and having so plausible reasons for it , and nothing considerable to be alledged against it . for is it not plain that the soul , being an indivisible and immaterial substance , can not be generated ? now if it be created by god at every effectual act of venery , ( besides that in general it is harsh that god should precipitate immaculate souls into defiled bodies ) it seems abominable that by so special an act of his as creation , he should be thought to assist adultery , incest and buggery . of this see more at large in my trestise of the immortality of the soul , book . chap. , & . but they 'l still urge , that it was not the unreasonableness of the opinion , but the uncompliableness of it with scripture , that made them forgoe the preexistency of the soul , though they retained her subsistency , life and activity after death . . but it had assuredly been no hard matter for them to have made their cause plausible even out of scripture it self . the jewes would have contributed something out of the old testament . menasseh ben israel cites several places to this purpose , as deuteronomy . , . insinuating there , that god making his covenant with the absent and the present , that the souls of the posterity of the jewes were then in being , though not there present at the publication of the law : for the division of the covenanters into absent and present naturally implies that they both are , though some here , some in other places . this text is seriously alledged by the generality of the jewes for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of souls , as grotius has noted upon the place : also jeremy . verse . the forenamed rabbi renders it , antequam formassem te in ventre , indidi tibi sapientiam , reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in piel , not in cal. before i formed thee in the belly , i had made thee of a wise ingenie , fitted thee to all holy knowledge , &c. we will add a third place , job . he renders it , nosti te jam tum natum fuisse , knowest thou that thou wast then born , and that the number of thy daies are many ? then , viz. from the beginning of the creation , or when the light was made ( a symbol of intellectual or immaterial beings ) . the seventy also plainly render it to that sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i know that thou wast formed then , and that the number of thy years are many . the author of the book of wisdome ( who though he be not canonical , yet is acknowledged a very venerable writer ) speaks out plainly concerning the soul of solomon , chap. . v. , . for i was a witty childe , and had a good spirit : yea , rather being good , i came into a body undefiled . . besides , they might have alledged how inconsistent the daily creation of souls is with god's resting on the seventh day , as having then finished the whole work of his creation . . moreover , their inclination to think that in sundry of those apparitions of angels to the ancient patriarchs , it was christ himself that appeared , would further have enticed them to retain this doctrine of preexistence of souls , that that opinion of christ's appearing then might be more entire and determinate ; as it would be also in those that hold melchisedec that blessed abraham to have been christ : which opinion cunaeus looks upon as true ; nor can calvin look upon it as strange , if he do but hold to his own words in his readings upon daniel , in eo nihil est absurdi , quòd christus aliquam speciem humanae naturae exhiberet antequam manifestatus esset in carne . and that the angel that led the israelites into the land of canaan was christ , seems plainly asserted cor. chap. . v. . neither let us tempt christ , as some of them tempted him , and perished by serpents . but christ is a complexion of the humane nature with the divine . consider also hebr. . . which seems to implie that the soul of the messias was a patron and protector of the holy seed betimes , and had a special relation to the iews above any other nation . and therefore when he came into the world , ( i. e. was born , brought up and conversed among the jews , ) he might the more properly be said to come to his own , though his own knew him not , john . . and verily that the soul of the messiah was in being before he took upon him our flesh , the most easie and natural meaning of joh. . . seems also to import , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . here s. iohn seems to cabbalize , as in several places of the apocalypse , that is , to speak in the language of the learned of the jews : for the genuine sense is , he that confesses that iesus is the messiah come into the flesh , or into a terrestrial body , is of god : which implies that he was , before he came into it . which is the doctrine of the jews , and expressed so exactly according to their sense , that themselves could not have uttered it more naturally and significantly , and therefore , might they say , it is unnatural and violent to put any other meaning upon it . . again , he being happily ( before the generation of men and the peopling of the earth ) the messiah elect , ( as i may so speak ) united also with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and resplendent with celestial glory and beauty amongst the angels in heaven ; this hypothesis will give a very easie and natural sense to sundry places of the new testament that otherwise seem very obscure . as that of philipp . . , , . for it has racked many mens minds to conceive how an exinanition of himself can belong to the eternal and immutable god by becoming man ; which the text seems to point at . but it may very properly belong to the soul of the messiah , who was yet truly god by a physical union with the godhead . so likewise john . , . i have glorified thee upon earth , for which purpose i was sent down thither . and now , father , bring me up back again to thy self , that i may again enjoy that glory which i had with thee in the heavens , before the world and generations of men were . this is the easie meaning of those two verses : for that this is to be understood of the humanity of christ , grotius is so confident , that he is fain to turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which i was to have , or which i was designed to have , before the world was . but this present gloss needs no such distortion or force done to words , but is very natural and genuine . . again , john . . i came down from heaven , not to doe mine own will , but the will of him that sent me : and chap. . . he that comes from heaven is above all : and yet clearer , chap. . . i came forth from the father , and am come into the world ; again i leave the world , and go to the father . but clearest of all , chap. . . where speaking of his ascension ( and that was local ) he mentions also his descension , which it is most natural to understand in the same sense . no man hath ascended up to heaven , but he that came down from heaven , even the son of man who is in heaven ; i. e. whose mind and conversation is there , though his personal and visible presence be here on earth , as grotius also interpreteth these last words . to all which you may adde john . . what if you shall see the son of man ascend where he was before ? . these scriptures which we have cited bear so strong towards a local descending from , as well as ascending up to , heaven , that some have thought that christ was , besides his ascension after his resurrection , bodily taken up into heaven , and that he there received instructions from god , and was then sent down to publish the gospel . but certainly so notable a transaction of christ then in the flesh would never have been omitted by the other three evangelists , nor so slightly and obscurely intimated by this . . but this evangelist flying higher then to be kept within the compass of the time since his incarnation , it had been very easie for the fathers to have pleaded for the preexistence and descent of the soul of the messiah from heaven into an earthly body from those passages of scripture which we have quoted . and to make all sure , they might have further alledged for this opinion of the soul's preexistence , that it was at least unreproved , if not approved of , by our saviour himself ; as appears out of john . where he being asked by his disciples , whether it was the blind mans own fault , or his parents , that he was born blind ( which question plainly implies a preexistence before this life ) he seems to admit , it is certain he does not reprehend , the hypothesis : no more then he does , mark . , . or matthew . . where his disciples telling him , that some took him for elias , others for ieremias , or for some one of the old prophets or other ; he there again admits or not gainsaies the opinion of the jews concerning the preexistence or transmigration of souls , ( as grotius himself acknowledges that of ieremie to be referred ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) but passes to a questioning of them , whom they thought him to be . . i conclude therefore , there being such plausible pretensions to prove the preexistence of souls , not only out of reason but scripture it self , if the fathers had been imbued with that heathenish and pagan opinion ( as our adversaries term it ) of the soul 's being able to act after the death of the body , from the philosophy of plato , it had been even impossible for them to forgoe the latter part concerning the pre-existent life of the soul before she comes into these bodies ; which is the thing i have all this while driven at . chap. ix . . proofs out of scripture that the soul does not sleep after death : as peter . with the explication thereof . . the authors paraphrase compared with calvin's interpretation . . that calvin needed not to suppose the apostle to have writ false greek . . two waies of interpreting the apostle so as both grammatical soloecisme and purgatory may be declined . . the second way of interpretation . . a second proof out of scripture . . a third of like nature with the former . . a further enforcement and explication thereof . . a fourth place . . a fifth from hebr. . where god is called the father of spirits , &c. . a sixth testimony from our saviours words , matth. . . . but that this so usefull and comfortable a doctrine of the soul 's living and subsisting after the shipwrack of this body may be firmly established , i shall further adde what plain evidences there are in scripture for the proof thereof ( for as for those of reason , i shall refer you again to my above-named treatise , book . ch . , , and . ) and i conceive that of pet. . v. , , . is none of the meanest , if prejudice and violence wrest it not out of its genuine sense , which any man may easily apprehend to be this ; for christ also has once suffered for sins , the just for the unjust , ( that he might bring us to god , ) being put to death as to his body or flesh , but yet safe and alive as to his soul and spirit . by which also he went and preached unto the separated souls and spirits in prison , which sometimes were disobedient , viz. in the days of noe. . that solid interpreter of scripture iohn calvin expounds it in the main according to this paraphrase ; only for being alive as to his soul or spirit , he reads it , vivificatus spiritu , meaning by spirit the spirit of god. but it is plain that the antithesis is more patt and punctual as we have rendred it , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as warrantably interpreted to be alive as to be made alive : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be grave , not to be made grave . beside , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek septuagint signifies not only to revive one dead , but to save alive , according to which sense we have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is also another slight difference betwixt us , in that he had rather have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated a watch-tower then a prison : which we should easily admit , who alledge this place against the sleep of the soul ; but he acknowledging also that the other sense is good , we have not varied from the common translation . the greatest discrepancy is , that he conceives that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dative for a genitive absolute : but i leave him there to compound that controversie with the grammarians . the truth is , the learned and pious interpreter thought it more tolerable to admit that the apostle writ false syntax then unsound doctrine ; the fond opinion of the papistical purgatory being a worse soloecisme in religion , then to latinize in greek , or put a false case , is in grammar . . but this being too loose a principle , & wholy unsatisfactory to our adversaries , to phansie the holy writers to soloecize in their language , when we do not like the sense ; he had better have taken some other course more allowable to save us from the peril of purgatory : and in my judgment there are two , either of which will suffice to fence us from the assaults of the romanists . . the first is , by observing a latitude of sense in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for , as aristotle notes in his metaphys . lib. . cap. . the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in composition does not only signifie perfect privation , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence we may well translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who in times past were not so obedient or so believing as they should be ; and who were so bad , that they might be punished in their bodies and perish in the deluge , but yet so good , that at length they must attain to an higher degree of eternal life by christ's preaching to the dead , as is also intimated in the following chapter of this epistle ver . . wherefore acknowledging but two states , viz. of either hell or paradise , we say , that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were in the very lowest degree of paradise , in which they were kept as in an inferior mansion , which was as a kind of prison or close custody unto them , ( their desires aspiring higher , ) till there was made a great accession unto their happiness upon christ's appearing and preaching unto them . and this is the very sense that calvin aims at in his commentarie upon this place . . but there is yet another interpretation , which we will propound in the second place , as free from the fear of any purgatory as the former , and requires no immutation at all in our foregoing paraphrase . we 'll admit therefore that these disobedient souls were in hell , not in the lowest region , but in the more tolerable parts thereof : it does not at all from hence follow , because christ in his spirit exhibited himself to these , preached to them , and prepared them by the glad tidings of the gospel , & after carryed them to heaven with him in triumph as a glorious spoil taken out of the jaws of the devil , that there is any redemption out of hell now , much less any purgatorie . for there were two notable occasions for this , such as will never happen again : for it respects the souls of them that were suddenly swept away in the deluge , and the solemnity of our saviours crucifixion and ascension ; he even in the midst of death undermining the prince of death , and at his ascension victoriously carrying away these first-fruits of his suffering , and presenting them to his father in the highest heaven . but to expect from this , that there should be still continued a daily or yearly releasment out of hell or purgatory , is as groundlesly concluded as if , because at the solemn coronation of some great prince all the prison-doors in some city were flung open , malefactors should infer , that they will ever stand open all his whole reign . thus we see how safe also the easy and obvious sense of this place is ; which i thought fit to rescue from the torture of other more learned and curious expositors , that it might be able to give its free suffrage for the confirmation of a point so usefull as this we have in hand . for it is plain that if christ preached to the dead , they were not asleep at so concerning a sermon . . again , cor. . v. . we are confident , i say , and willing rather to be absent from the body , and to be present with the lord. here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly intimates a going out of this mortal body , not a change of it into an immortal one : therefore we may safely conclude that this courage and willingness of the apostle to die implies an enjoyment of the presence of christ after death before the general resurrection : else why should he rather desire to die then to live , but that he expects that faith should be presently perfected by sight , as he insinuates in the foregoing verse ? but assuredly better is that enjoyment which is onely by faith , then to have no enjoyment at all ; as it must be if the soul cannot operate out of this body . . a like proof to this and further confirmation of the truth is that of philipp . . , , , . where the apostle again professing his courage and forwardness to magnifie christ in his body , whether by life or by death , uses the like argument as before ; for to me to live is christ , and to die is gain . but if i live in the flesh , it will be worth my labour ; yet what i should chuse i wote not . for i am in a strife betwixt two , having a desire to depart and to be with christ ; which is far better : nevertheless , to abide in the flesh is more needfull for you . . the genuine sense of which place is questionless this ; that while he lived , his life was like christ's upon earth , innocent , but encumbred with much hardship and affliction , bearing about in his body the marks of the lord jesus ; but if he died , he should then once for all seal to the truth of his martyrdome , and not onely scape all future troubles ( which yet the love of christ , his assistance , and hope of reward did ever sustain him in ) but , which was his great gain and advantage , arrive to an higher fruition of him after whom he had so longing a desire . but if to be with christ , were to sleep in his bosome , and not so much as to be sensible he is there ; it were impossible the apostles affections should be carried so strongly to that state , or his judgement should determine it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so exceedingly much better ; especially his stay in the flesh being so necessary to the philippians and the rest of the church , and what he suffered and might further suffer in his life , no less a testimony to the truth , then death it self . . fourthly , those phrases of s. peter , pet. . . yea i think it meet , so long as i am in this tabernacle , to stir you up and put you in remembrance : knowing that i must shortly put off this tabernacle , &c. and so vers . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all likelyhood alludes to the same ; as if his soul went out of the body as out of a tabernacle . all these phrases i say seem to me manifestly to indicate that there is no such necessary union betwixt the soul and the body , but she may act as freely out of it as in it ; as men are nothing the more dull , sleepy or senseless by putting off their cloaths , and going out of the house , but rather more awakened , active and sensible . . fifthly , hebr. . there god is called the father of spirits , the corrector and chastiser of our souls , in contradistinction to our flesh or bodies : and then vers . . lifting us up quite above the consideration of our corporeal condition , he brings us to the mystical mount sion , the city of the living god , the heavenly jerusalem , and to an innumerable company of angels , to the universal assembly , and church of the first-born which are inrolled in heaven , and to god the iudge of all , and to the spirits of just men made perfect . now i demand what perfection can be in the spirits of these just men to be overwhelmed in a senseless sleep : or what a disproportionable and unsutable representation is it of this throng theatre in heaven , made up of saints and angels , that so great a part of them as the souls of the holy men deceased should be found drooping or quite drown'd in an unactive lethargie ? certainly as it is incongruous in it self , so it is altogether inconsistent with the magnificency of the representation which this author intends in this place . . sixthly , matth. . . the life of the soul separate from the body is there plainly asserted by our saviour . fear not them that kill the body , but are not able to kill the soul ; but rather fear him who is able to destroy both body and soul in hell ; i. e. able , if he will , to destroy the life both of body and soul in hell-fire , according to the conceit of those whose opinions i have recited in my treatise of the immortality of the soul , book . chap. . or else miserably to punish or afflict both body and soul in hell , the torments whereof are worse then death it self . for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perire signifie to be excessively miserable , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perdere may very well signifie to make excessively miserable . but now for the former part of the verse [ but are not able to kill the soul ] it is evident that they were able , if the soul could not live separate from the body . for killing of the body , what is it but depriving it of life ? wherefore if the soul by the death of the body be also deprived of life , it is manifest that she can be killed ; which is contrary to our saviour's assertion . chap. x. . a pregnant argument from the state of the soul of christ and of the thief after death . . grotius his explication of christ's promise to the thief . . the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . how christ with the thief could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in paradise at once . . that the parables of dives and lazarus and of the unjust steward implie that the soul hath life and sense immediately after death . . we have yet one more notable testimony against our adversaries . our saviour christ's soul and the thief 's upon the cross did subsist and live immediately upon the death of the body , as appears from luke . , . and he said unto iesus , lord , remember me when thou comest into thy kingdome . and iesus said unto him , verily i say unto thee , this day shalt thou be with me in paradise : as if he should thus answer , thou indeed beggest of me that i would be mindfull of thee when i come into my kingdome , but i will not deferre thee so long ; onely distrust not the unexpected riches of my goodness to thee : for verily i say unto thee , that this very day shalt thou be with me in paradise . and there is no evasion from this interpretation , the syriack , as grotius noteth , interpointing betwixt [ i say unto thee ] and [ today , ] and all the greek copies , as beza affirmes , joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of them also having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that all subterfuge is quite taken away . . grotius his commentary upon this place is very ingenious , wherein he supposes christ to speak to the thief being a jew according to the doctrine of the hebrews , who called the state of the piously-deceased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the garden of pleasure or paradise : where though they enjoyed not that consummate happiness which they were in expectation of at the resurrection , yet they were at the present in a great deal of joy and pleasure ; so much indeed that they held none to arrive to it after their death but such as had their souls well purified before they departed their bodies : whom he parallells to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above mentioned out of the author to the hebrews chap. . and therefore there was great cause , saith he , that our saviour said , this day , thereby signifying that he should not be any longer deferred , according to the doctrine of their rabbins , notwithstanding the vainness of his life , but upon this his repentance should immediately be with christ in paradise , even that very day he spoke unto him . . nor need we with s. austin sweat much in labouring to make that article of the apostles creed , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , agree with his being in paradise in the intervall betwixt his death and resurrection . for * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in general , as this expositour makes good , signifies nothing else but the invisible state of souls separate from the body : nor does * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrain it to a descent into hell. for as for this phrase , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is spoken of the whole person of christ , as it is also of others that enter into the state of the dead ; by the defixion of our phansy upon what is most gross and sensible , viz. the going down of the body into the grave , we are easily drawn to make use of it to express the whole business both of the bodie 's and the soul 's receding from amongst the number of the living : as iacob does , genes . . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when notwithstanding his son was not buried , but torn in pieces with wild beasts , as he thought . wherefore the sense is , my body descending into the grave , with my soul shall i go unto my son into the region of the dead . . again , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually signifies to descend or go downwards , yet it signifies sometimes merely to vanish or go out of sight ; and very often , as in other words , so in this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has no signification at all , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go : of which it were easie to give plenty of examples out of the septuagint , but that i account it needless . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well be rendred , not that he descended into hell , but that he went into the region of souls separate , or of the spirits of men departed this life . and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears this general sense , grotius makes good not only from the forecited place of genesis , but from the use of the word in sundry greek authors , as diphilus , sophocles , diodorus siculus , iosephus , plato and others . that of plutarch is very remarkable , where he expounds that verse of homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , saith he , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the same author elsewhere , * to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating that the air is that invisible region of the dead , into which the spirits of dying men depart . and it is confessed of all sides that whereas those other elements , fire , water , earth are visible , that the air and aether are utterly invisible ; and therefore * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well contain in it both hell and paradise . whence it is plain that christ might be at the same time both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in paradise , as a man may be both in england and in london at once . and his promise to the thief of the immediate enjoyment of that bliss , was as it were a proclamation from the cross to all the world , that the souls of men live and subsist out of their bodies . which he further demonstrated by reassuming his own , and ascending with it up to heaven in the sight of his disciples . . which truth he seems to me also plainly to suppose in the parable of dives and lazarus , as also of the unjust steward . for dives his desiring abraham to send lazarus to his brethren , to inform them of his sad condition , in what trouble and torment he was , does manifestly imply that the souls of the wicked are in torment and in trouble before the day of judgment , yea immediately upon their death ; and that the souls of the godly are forthwith in joy after their departure out of this life : as is intimated by the transportation of lazarus his soul into abraham's bosome , and our saviour's application of the parable of the steward , exhorting us to be liberal of these worldly goods , that when this life and the pleasures thereof fail , we may be received into joy everlasting . but we need not insist upon what is more obnoxious to the cavils and evasions of our slippery adversaries , we having produced already so many and unexceptionable testimonies of scripture for the confirmation of the present truth , viz. that it is no paganism , but sound and warrantable christianity , to assert that the souls of the deceased do not sleep , but do live , understand and perceive what condition they are in after death , be it good or evil . book ii. chap. i. . he passes to the more intelligible parts of christianity , for the understanding whereof certain preparative propositions are to be laid down . . as , that there is a god. . a brief account of the assertion from his idea . . a further confirmation from its ordinary concatenation with the rational account of all other beings , as first of the existence of the disjoynt and independent particles of matter . . we have at length passed through the most dark and doubtful part of our journey , and have given what account we were able of the most obscure and abstruse points in christianity : we begin now to enter into a more lightsome region and easier prospect of truth , the day breaking upon us and the morning-light tinging the tops of the mountains , from whence we are ascertain'd of a further and a more full discovery of that grand mystery we seek after ; which the spirit of god in the plain records of scripture will afterward so ratifie and confirm , that to those that have a judgment to discern , it will be secured from all future controversie . but in the mean time we are to contemplate the reasonableness and intelligibleness thereof from some chief heads or eminent and known aphorisms in philosophy and free reason , which will no less gratifie our understanding in this present pursuit after truth , then the pleasant reflections of the sun's beams from the tops of the hils do the eye of the early traveller . but we shall only rehearse , not insist much upon the proof of these conclusions , they being either so fully and irrefutably demonstrated in other writings ( see my treatise of the immortality of the soul , and my antidote against atheism ) or else of that evidency in themselves , that they want nothing but simple perception for their demonstration . . the first and chiefest is the existence of god , that is , of a being both infinitely wise , good and powerful . which , it is manifest , cannot be matter or body , grinde it as thin as you will in your imagination ; and therefore he must be a spirit , omnipresent , pervading and penetrating all things . which conclusion is so agreeable to the natural faculties of our mind , if we were once acquainted with them . ( for some men are become even strangers to the better part of themselves ) that any thing contrary or on this side of this po●ition will certainly lie very unevenly and untowardly in our conception . . for whereas it is impossible but something must be of itself ; is it not far more congruous to our reason that that be of itself whose very nature and idea importeth so much , then that not only this should not be at all , but also some other thing should be of itself , whose nature imports no such matter . wherefore it is most easie and most suitable to the dictates of our own faculties to admit the existence of god. from whence we are enabled to give a rational account of the most considerable objects that fall under our contemplation . for if any man will dare to assert that matter exists of it self , his assertion is at randome , nor can he render any reason for it , there being no such thing conteined in the idea thereof . but if he asserts god to exist , and any should further demand how it comes to pass , the very idea of god represents his nature to be such , that he cannot fail to be . for the idea of the most absolute and perfect essence cannot but represent it to our minds to be such as has the most absolute and perfect relation to existence . from whence it follows , if we believe our own faculties , that he does exist . otherwise , when our faculties tell us that necessary existence belongs to him , we shall notwithstanding affirm that it does not belong unto him , ( as certainly it does not , if he exist not at all ; ) which is a palpable contradiction . . but what a madness were it in a man to deny the free dictates of his own reason in a point not only so plain in itself but so serviceable and delightfull in the contemplation of the works of nature and that corporeal matter of which they are made ? for as for the existence of the very substance of matter , we cannot be at a loss in the search of the cause thereof , though it contein no reason of its existence in its idea . for though every part thereof be independent of the rest and separable , and therefore there might have been a want of matter in the world , or it may be an overplus ; yet neither of these have fallen out : but how matter came to be produced such , and so much , as it is , we have already found out a true and sufficient cause , an omnipotent deity , that can perform any thing that implies no contradiction ; and such is the production or emission of matter into being . chap. ii. . that the wise contrivances in the works of nature prove the being of a god ; . and have extorted an acknowledgment of a general providence , even from irreligious naturallists . . that there is a particular providence or inspection of god upon every individual person : which is his second assertion . but we proceed to that which is most curious and admirable , namely , the contrivance of this matter into such various forms of living creatures , wherein there is such excellent and accurate wisdome and skill discovered , that it is utterly impossible that the mere motion of the matter should ever reduce it , without an intellectual guide , into such perfect form and order . but to call the first cause of all this , nature rather then god , is to talk either very ignorantly or very humorsomely . for if they make nature a blind and unknowing principle , how can she keep so constant a tenor of such cunning artifice in all kinds of living creatures ? but if they will admit in her knowledge and skill , it is then a frivolous and an humorsome controversie , whether the first principle of all things should be deemed a god or a goddess , and be called deus or natura . but they that are not wilfully ignorant , may understand that there is that order and contrivance in the works of nature , that the first original cannot but be intellectual or rational ; and that all things are ordered for the best purpose and greatest happiness of the creation . so that what we find in the idea of god , that is , infinite wisdome and goodness , we find also reflected from the objects of nature , and can thence with a great deal of the highest devotion and pleasure , both further confirm that innate notion we have of god , and ease our minds in resting in so full and sufficient a cause of those exquisitely-framed phaenomena that daily appear unto us in the world. . and verily the species of things are so excellently-well provided for , that it has extorted an acknowledgment of a general providence even from such men , as if their intellectuals would have permitted them , their morals would scarcely have upheld them from sinking into the dullest degree of atheisme . but seeing things so framed in nature as they are , they could not but affirm that they came from an intellectual principle , which is god ; allowing him an ineffable happiness in contemplating of himself and his own wisdome in forming of the world and the various kinds of creatures therein ; but phansying him withall so fatally affixed to his own seat , that he cannot bow himself to look so low as to take notice of any particular or personal carriages of men , nor stretch forth his arm either to reward or punish them . an opinion that seems either to arise out of a desperate inability of giving a reason of sundry accidents that happen to particular creatures in the world , or else out of a tender regard to their own interest ; they being afraid of any other god then such as they have promised themselves will act nothing above or contrary to the ordinary and known course of nature , which , as they think , is a very certain assurance of future impunity . . but to me it seems impossible that so excellent a being as the deity is , should be ignorant of any thing that implies no contradiction to be known . and therefore our second assertion shall be , that there is a very exquisite particular providence reaching to every individual thing or person in the world : it being as easie for god to see all things , as to see any one thing ; his perception being infinite , and therefore undistractable and indefatigable . now his goodness and power being no less immense , it will necessarily follow that there is not any thing that befalls the meanest creature in the whole creation , but that it was suitable to the goodness of god either to cause it or permit it . for though it may seem at the present harsh to that particular being , yet at the length it may prove for its greater advantage ; at least it may be deemed good for the universe , as marcus aurelius solidly and judiciously ever and anon does suggest : and i think he is but a shallow philosopher that cannot maintain this cause against all atheistical surmises and cavills whatsoever . chap. iii. . his third assertion , that there are particular spirits or immaterial substances , and of their kinds . . the proof of their existence , and especially of theirs which in a more large sense be called souls . . the difference betwixt the souls or spirits of men and angels , and how that pagan idolatry and the ceremonies of witches prove the existence of devils . . and that the existence of devils proves the existence of good angels . . my third assertion is , that there are particular spirits or immaterial substances . which will easily flow from what is so firmly proved already , that there is one omnipotent , omniscient and infinitely-benign spirit , which we call god : who therefore acting according to his nature , we cannot doubt but that he has created innumerable companies of spirits to enjoy themselves and their creatour . which are either purely immaterial , having no communion at all with matter , with the greeks again divide into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into pure intellects or minds and simple unities : or else such as ( although according to their very substance or essence they be immaterial , yet ) have a propertie of being vitally united with , and also affected by , the matter . to these spirits , for want of a better term , i must take the boldness to abuse a known word to a greater latitude of sense , and give the name of souls to them all , because they do vitally actuate the matter , be it aethereal , aereal , or terrestrial . whether there be not also a middle sort betwixt these souls and pure intellects , a man may well doubt , which differ from intellect in having an immediate power of moving the matter , and from souls in not being vitally joined therewith , but acting merely as assistent formes , such as the aristoteleans phansie their intelligencies to be . . for the existence of the three first orders we have intimated already a considerable argument which reaches all the orders of spirits indifferently . the last order falls not only under the knowledge of more abstracted reason , but also under experience it self . for that there is a spirit in the body of man is evident to us , because we find such * operations in us as are incompetible to matter , if we more closely and considerately examine them . this spirit that thus acts in us is called a soul. but that there is some such analogical principle in the aereal or aethereal genii , the actions and conditions of some of them do confirm . for if their nature were not such as we have described , that is , if they did not inhabit and vitally actuate corporeal vehicles , how could they ever sin or fall ? for it is out of the conjunction of these two principles , spirit and vehicle , that there ever could be brought in any inward temptation , distraction or confusion in any of the orders of the genii or angels . but pure and simple abstract beings seem utterly impassible , and therefore impeccable . wherefore it is very highly probable that all fallen angels , which we ordinarily call devils , are of the fourth order of spirits which we have described . . which spirits of the genii , fallen or not fallen , notoriously differ from these spirits of men , in that they are not capable of informing an humane or terrestrial body , and therefore bear themselves above them as a superior being , and out of their pride and scorn have ever since their fall , either by fraud or force , universally entangled poor contemptible mankinde in sundry performances of idolatrous worship unto them ; which they could not have done , if men were not lapsed as well as they . wherefore the pagans superstitions and the history of witches will make good that there are devils , and that they are of that nature we speak of . . and i think this being evinced , no man will question but that there are also good angels to conflict with and moderate the bad. for god will not let the great automaton of the universe be so imperfect , as to be forced to step out perpetually himself to do that which some noble part of his creation might perform ; nor set those things one against another that are quite of another kinde . besides , those philosophers that have wrote of these things with most judgment , do not easily conclude , that there are any other created intellectual beings but such as are capable of being vitally united with some vehicle or other . which , if it were true , is nothing prejudicial to us , the admission of the three first orders being little or nothing serviceable to our design . and lastly , it is improbable but that , the fall of the angels being from a free principle , as some fell , so others stood , and that there has ever been since their fall both good and bad angels in the world , in that sense as i have explained the nature of the angels or genii , whether good or bad. chap. iv. . his fourth assertion , that the fall of the angels was their giving up themselves to the animal life , and forsaking the divine . . the fifth , that this fall of theirs changed their purest vehicles into more gross and feculent . . the sixth , that the change of their vehicles was no extinction of life . . the seventh , that the souls of men are immortal , and act and live after death . the inducements to which belief are the activity of fallen angels . . the homogeneity of the inmost organ of perception . . the scope and meaning of external organs of sense in this earthly body . . the soul's power of organizing her vehicle . . and lastly , the accuracy of divine providence . . we add fourthly , that these angels before their fall had a twofold principle of life in them , divine and animal ; and that their fall consisted in this , in leaving their obedience to the divine life , and wholy betaking themselves to the animal life without rule or measure . . fifthly , that this rebellion had an effect upon their vehicles , and changed their pure aethereal bodies into more feculent and terrestrial , ( understanding terrestrial in as large a sense as cartesius does , which will take in the whole atmosphere . ) they have forfeited therefore these more resplendent mansions for this obscure and caliginous air they wander in , and have now in their polluted vehicles less of heaven then the meanest regenerate soul that dwels in these tabernacles of earth : and that of the prophet is most true of them , that their sun is gone down at mid-day . . sixthly , that the destruction of these aethereal vehicles was not an utter extinction of life to them , but onely an exclusion from the life and pleasures of that supernal paradise which they enjoyed in those heavenly vehicles . for that they now live and move and act is manifest , in that the whole world rings of their exploits and villanies . . seventhly , that the souls of men , which are as much immortall ( they being spirits ) as those of the faln angels are , are not devoid of life after the death of this body . for as the souls of the fallen angels descended from thinner to thicker , without the loss of sense and life ; so do our souls ascend from thicker to thinner habitations , with the like ( if not greater ) security of acting and living after the death of the body . . which we shall the easilier believe , if we consider how contemptible and homely a thing that organ is which is the ultimate and immediate conveigher of whatever we perceive in the outward world ( and which is most remarkable ) in which alone the soul has any sense at all of any thing that arrives to her cognoscence . * which ( if it be not the animal spirits within the brain , which makes most of all for us ) i confess with cartesius i think it most probable to be the conarion , then which nor water , nor air , nor aether , nor any other element else seems more simple and homogeneal . so that the advantage seems not to be in the nature of that organ , but it is because the soul by those lawes that brought her into the body , has placed her centre of perception there . . which little pavilion of the soul's centre of perception , being of so gross consistence as it is , and becoming thereby less passive and alterable ; it was very requisite that there should be that curious frame of the external organs of the eye , the ear , the nose and other parts , to strengthen those motions and impressions that they transmit ; so that they may be able forcibly enough to strike upon the conarion , or at least strike through the organs , and penetrate to the animal spirits in the brain , supposing them the most inward and immediate organ of perception . and that the conformation of the external organs of sense is such , that they are to admiration fitted to this end , is a thing so well known amongst the anatomists , that i need not insist on the proof of it : as it is also among physitians , that none of the external organs have any sense at all in them , no more then an acousticon or a dioptrick glass . from whence is discovered the unreasonableness of their despair , that conceit that when the soul is devested of her organical body , she can have no sense nor perception of any thing . for this curious organization tends to nothing else but the proportionating the vigour of motion to the difficulty of its passage through the nerves , or to the grossness of the consistency of the conarion . which organical contrivance therefore may not be at all needfull in the soul separate from the body , the centre of perception being placed bare in a more tender and passive element , such as air , aether , and the like . so that it will be the greatest wonder in the world , that the soul should sleep after death , so small a thing being able to waken her . . besides , it is not unreasonable but that she and other spirits , though they have no set organs , yet for more distinct and full perception of objects may frame the element they are in into temporary organization , and that with as much ease and swiftness as we can dilate and contract the pupil of our eye , and bring back or put forward the crystalline humor . . and not only to respect the natures of humane souls but also the will and purpose of god , there was never any yet that pretended to knowledge in philosophy , that denied the immortality of the soul in this sense which we contend for , but they deni'd first a particular divine providence ; which for my own part i think it is impossible for any one to deny that will diligently and indifferently search into the matter . and therefore this seventh assertion may very well stand , that the souls of men are immortal , and act and live after death . of this subject i have wrote more lately and more fully in my treatise of the immortality of the soul , to which the reader may have recourse . chap. v. . the eighth assertion , that there is a polity amongst the angels and souls separate , both good and bad ; and therefore two distinct kingdomes , one of light and the other of darkness : . and a perpetual fewd and conflict betwixt them . . the ninth , that there are infinite swarms of atheistical spirits , as well aereal as terrestrial , in an utter ignorance or hatred of all true religion . the eighth assertion is , that every angel , good or bad , is as truly a person as a man , being endued also with life , sense and understanding ; whence they are likewise capable of ioy and pain , and therefore coercible by laws . and mutual helps being able to procure what solitude cannot , they must of necessity be sociable and hold together in bodies politick , and obey , for either hope of advantage or fear of mischief . out of the whole masse therefore of the angelical nature ( taking in also according to philo the souls of men , be they in what vehicles they will ) there arise since their fall two distinct kingdoms , the one of darkness , ( whose laws reach no further then to the interest of the animal life , ) the other of light , which is the true kingdom of god , and here the animal life is in subjection , and the divine life bears rule ; as the divine life is trodden down in the other kingdom , and the animal life has the sole jurisdiction . . now the inward life and spring of motion in each kingdom being so different , it follows that these two kingdoms must alwaies be at odds , and that there must be a perpetual conflict till victory . which we shall still more easily conceive , if we admit what is very reasonable , that the kingdom of light reaches from heaven to earth , that is , that as there are found on the same surface of the earth animals both wilde and gentle , harmless and poisonous , and men good and bad , pious and impious ; so likewise even in the same regions of the air , that there are scatter'd spirits of both kindes , good and evil , subjects of the kingdom of darkness and the kingdom of light. in the order of those aereal angels the ancient philosophers ranked the souls of men deceased whether vertuous or wicked , unless they had reached to an extraordinary and heroical degree of purity and perfection ; for then they conceited that they were carried up to those more high and aethereal regions . . ninthly , that there are infinite swarms of atheistical spirits , as well aereal as terrestrial , belonging to the kingdom of darkness , that either absolutely deny god , or at least particular providence ; and look upon the divine life as a tedious and troublesome phansie and destitute of all future reward : and if there be any present contentment in it , they reckon it amongst such as accrews to men mad and distracted , whose imagination makes them many a fools paradise to please themselves in ; and so , say they , does this religious lunacy to them that are tainted with it ; it having neither any real object nor solid fruits but what a beguiled phansy mocks their superstitious minds withall . and though these rebels may be well enough seen in the knowledge of nature and mathematical subtilties , as also in all manner of craft and state-policy , yet their desires being so fully lulled asleep to all divine things , they can neither excogitate ought themselves , nor allow of any reasons from others , whereby they might be brought off from that state of darkness and rebellion they are in , to the true worship of the living god. nay it is probable they are obdurated to that height of boldness , that they think themselves able to grapple with the powers of the kingdom of light ; and that superiority was theirs of old , and is yet their due , and may come into their hands again ; and that their chieftain is the elder brother , though cast thus low by the envy of the yonger : which was the wilde conceit of the euchites , ophites , or satanians . chap. vi . his tenth assertion , that there will be a finall overthrow of the dark kingdome , and that in a supernatural manner , and upon their external persons . . the eleventh , that the generations of men had a beginning , and will also have an end . . to which also the conflagration of the world gives witness . . now , in the tenth place , it is very uncouth and unusual that so resolved and unreconcileable opposition as there is betwixt the two kingdomes we speak of , should not end at last in some signal overthrow , with victory on the one part or other . but besides , the undeniable right and justness of the cause which the powers of the kingdome of light contend for , will not onely procure of him that fits judge an end to their toyle and conflict , but they will certainly carry it on their side , and that not onely in a still , mystical , allegorical sense , ( which these atheistical spirits will have no sense at all of nor any perception ; for they will resolve all into nature , policy and good fortune , it may be into some more then ordinary influence of the starres that begin to set a golden age on foot again ; so little would a reign of righteous men upon earth convince the obdurately wicked ) but by a powerful miraculous appearance , whereby they shall be confounded in their outward senses ; there being nothing else left for divine providence to work upon ; the divine life and touch of conscience being utterly lost in them , and their reason being perfectly lulled asleep to whatsoever concerns the true knowledge of god and duties of religion . . eleventhly , the generations of men had a beginning , and will also have an end . that they had a beginning , is the general consent of all philosophers , poets and historians . the aristoteleans indeed dissent , but upon such weak grounds that it is not worth the while to confute them . but cartesius his philosophy is so favourable to this opinion , that necessarily it inferrs it . besides , the history of nature seems to confess it , in that the earth cannot bring forth such perfect animals as she did at first , as lucretius has noted lib. . de rerum natura . iamque adeo fracta est aetas , effoetaque tellus , vix animalia parva creat , quae cuncta creavit secla , deditque ferarum ingentia corpora partu . the earth who of her self at first brought forth huge lusty men of stature big and bold , and large-limb'd beasts , she grown effete and old hardly bears small ones now , and little worth . which as it must needs be an infallible sign of her age , so it is also of her once being young and having a beginning . . now , besides that axiom in philosophy , that what has a beginning , will also have an end ; that generation shall at last cease upon the face of the earth , that ancient fame of the conflagration of the world gives further witness to . of which direfull fate the sibylls have sung long since , and * pythagoras and heraclitus given testimony , whom ovid also has followed : and the stoicks , men slow enough to believe great things upon slight grounds , have taken it into their philosophy ; adding also that the souls of men subsist till then , but that at the last they are extinguished in this final conflagration . others phansy a more benigne use of this fire , that it shall purge and fertilize the earth , and prepare it for a more happy habitation : as if the divine nemesis had a kinde design for the whole , when she seems so cruelly severe to some part of the creatures ; and that she did in this not onely an act of iustice , but of skilfull husbandry , burning up the barren ground with all the vermine therein , to make the field the more fruitfull ; according to that of virgil in his georgicks , saepe etiam steriles incendere profuit agros , atque levem stipulam crepitantibus urere flammis : sive inde occultas vires ac pabula terrae pinguia concipiunt ; sive illis omne per ignem excoquitur vitium , atque exudat inutilis humor . the fruitless field with its dry standing straw 't is fit sometimes to burn with crackling fire : for whether hence the earth hid virtue draw and oyly moisture , or she doth perspire and sweat out all corruption ; by this law the bettered soil answers the swain's desire . but god forbid that any mortall man should be so bold and unwise as to profess he understands so profound a mystery of providence . all that i aime at is this , that it is not onely the opinion of christians but of ancient heathens and jews , that the earth at length will be all set on fire , and that there will be a period put to this present stage of things ; which i shall make a solid use of in the behalf of our religion against them both . chap. vii . . his twelfth assertion , that there will be a visible and supernatural deliverance of the children of the kingdome of light , at the conflagration of the world. . the reason of the assertion . . his thirteenth assertion , that the last vengeance and deliverance shall be so contrived , as may be best fit for the triumph of the divine life over the animal life . . whence it is most reasonable the chieftain of the kingdome of light should be rather an humane soul then an angel . . his last assertion an inference from the former , and a brief description of the general nature of christianity . . my twelfth assertion is , that there shall not onely be a sensible and palpable overthrow of the kingdome of darkness , ( such as themselves shall feel with a vengeance , a whirlwind of destruction ratling about their ears , as i may so speak ; the visible wrath of god seizing upon their external persons , ) but there shall be also a visible deliverance of the other kingdome from this storme of fire and brimstone , from this fierce anger of god and the rorings and boilings of incensed nature against the wicked . for who can imagine the horror , the stench , the confusion , the crackling of flames of fire , those loud murmurs and bellowings of the troubled seas working and smoking like seething water in a caldron , the fearfull howlings and direfull grones of those rebellious ghosts , who besides the general defacement of whatsoever they heretofore took pleasure in , are in an unexpressible torture of body , with an unimaginable vexation of minde ; self-love then ( the centre of the animal life ) proving the depth and bottom of hell , as being inflamed and boiling up with the highest indignation and vengeance against it self , that when it had so many opportunities , it provided no better for its own happiness ; being now convinced that there is a special providence over the good , and that righteousness has its eternal reward ? for in that day shall all the faithful renew their strength , and shall mount up with wings as eagles , and be carried far above the reach of this dismal fate ; that is , they shall ascend up in those heavenly chariots or ethereal vehicles ( the ancient philosophers speak of ) and so enter into immortality and eternal rest . . but if there were not this visible deliverance of the powers of the kingdome of light , the powers of the contrary kingdome , let them suffer what they would , they would imagine it a piece of blind and inevitable fortune , as well as partial earthquakes and inundations and particular conflagrations , which have destroyed towns and countries heretofore ; and therefore deem their ill condition a fad calamity indeed , but no punishment . which will seem the more probable if we consider that epicures and atheists themselves admit of a final destruction of the world , as you may see in lucretius , who speaking of the earth , the sea and the heavens , presages thus of them , tres species tam dissimiles , tria talia texta , una dies dabit exitio ; multosque per annos sustentata ruet moles & machina mundi . three species of things so different , three such contextures , shall one fatall day ruine at once ; and the world's machina upheld so long rush into atomes rent . . my thirteenth assertion is , that this palpable and visible difference which divine providence is to make betwixt the evill and the good , will be , and is , so wisely contrived , that it shall not onely be a manifest conviction and confutation of atheists and epicures , and an undoubted revelation of god's existence and soveraignty in the world , but in a speciall manner for the high honour and triumph of the divine life over the animal life . which through so many sorrows , afflictions , temptations , scornfull reproaches of the wicked , their cruel and barbarous usages , shall at last with all the embraces of her be enthroned in everlasting peace and glory . . and that this may be done more exquisitely , that wisdome that contrives all for the best , was to lay aside all those things that seem so goodly and precious to the animal life , such as are , the outward power and pompe of the world , highness of rank , transcendency in natural knowledge , beauty , birth , bodily strength , or whatsoever the animal life , divided from the divine , takes pleasure in , and can perform by it self : all this , i say , was to be laid aside in the choice of that person by whom this great conquest over the kingdome of darkness was to be atchieved ; as it is written , he has no pleasure in the strength of an horse , neither delighteth he in any mans legs : but the delight of the lord is in them that fear him and put their trust in his mercy . which i onely cite for illustration sake , it being undeniably true in it self , that god preferres his own glory , that is the divine life , or the image of himself shining in his creatures , before any natural accomplishment whatsoever . thus therefore it was to fare in the choice of the chieftain of the powers of the kingdome of light : as if some great prince being highly displeased at the general luxury , rebellion , and persidiousness of his nobles , to shew how little he esteemed the highness of their ranks in respect of true vertue , should take some one of the lowest of the commons , yet indued with eminent prudence , loyalty and valour , and set him next to himself in honour , trust and power in the administrating the affairs of his kingdome : so the almighty passing by those more superior orders of angels , that his high esteem of the divine life might be more apparent and conspicuous , was to make his choice in the rank of humane souls , and to lay the government upon some one , who being designed to that office from the beginning of the world , should win notorious victories against the kingdome of darkness , and rescue at last all such as the devil has held captive , into the glorious liberty of the sons of god. . lastly therefore ( to make an end at length of my preparatory assertions ) the main mystery of christianity consists in this , that it is a wise contrivance of providence upon the lapse of men and angels , to slur and defeat all the pride and practices of the devil and his accomplices , and to reduce all penitent and regenerate souls to that glory and happiness they heretofore forfeited and fell from : or , if you will briefly , but more significantly , thus ; christianity is that period of the vvisdome of god and his providence , wherein the animal life is remarkably insulted or triumphed over by the divine . chap. viii . . that not to be at least a speculative christian is a sign of the want of common wit and reason . . the nature of the divine and animal life , and the state of the world before and at our saviour's coming , to be enquired into before we proceed . . why god does not forthwith advance the divine life and that glory that seems due to her . . the first answer . . a second answer . . a third answer . . the fourth and last answer . . we have now laid down such conclusions , either so evident from themselves , or demonstrable from reason , or so allowable by the authority of the wisest men that have been in the world and yet uninterested in christianity ; that , the hardest difficulties thereof being resolvable into these , it will appear that it is not only an indisposition to all religion whatever , but the want of common wit and the laudable parts of a man , that keeps any one off , at least from being a speculative christian. . there are only two things more for a further preparation to be proposed to our view , before we come to a particular application of the several branches of christianity to the foregoing theorems . the one is concerning the animal life and the divine ; the other is concerning the condition of the world upon these times , and before the prince of the kingdome of light began that great enterprise of redeeming of lapsed mankind out of the bondage of satan . . concerning the first it is likely some will be forward to enquire , what is this animal life , and what the divine , that this must so pompously triumph over the other ? and why , if the one be so much more pretious in the eyes of god then the other is , does he not without so long ambages and tiresome circumstances enthrone her at once , giving her her due honour without delay , and mistaken and lapsed souls that happiness they are capable of , without so tedious and irksome trouble ? the rudeness and unmannerliness of this latter question , or rather bold and unskillful expostulation , provokes me beyond the laws of method to dispatch it before the former ; especially we wanting nothing further to answer it then what is supposed in the very expostulation , viz. that the divine life is more transcendently excellent and precious then the animal life is . . but as transcendent as it is , if we understand it aright , that of it which is kept from us , is not any thing of it self , but an high and precious modification of our own minds , whereby we become unspeakably good and happy , and are made thereby capable of enjoying god , the highest good that is conceivable . but the divine life in god is impassible , and cannot by any means be disturb'd , diminished , or incommodated any way : and that life in us , viz. that divine modification of our souls , when it is not in us , is not at all , and therefore by not being bears no calamity , nor indeed being in us does it feel any either pain or pleasure , gratification or discontent . for it is the soul it self that has the sense of all , and 't is she that feels this divine sense or life ; but there is no sense feels it self , else there would be as many persons as senses . wherefore the divine life it self is not injured , troubled , nor pain'd by any impatiency or expectance of that honour and triumph that is intended . . secondly , that estate that the souls of the blessed at last arrive to , which is the crowning of the divine life in them with glory and immortality , is so excellent and transcendent a condition , that it is very just and congruous that no free agent should ever arrive to it but through a competent measure of tribulation and distress , as a tryal of that loyal affection he owes to so fair and lovely an object . and if the waies of providence be something tedious and tiresome in bringing the souls of men to this haven of rest and quietness ; yet because we are so certainly and highly rewarded at the last , if self-love do not blind our eyes , we cannot but confess that the whole progress was very becoming and decorous , and that things were carried on as they ought to be : as aristotle notes of poetical history , where laborious and calamitous vertue ever at last attains to victory and glory . and therefore in that regard the philosopher prefers the reading of epick poets before historians , because they write of affairs as they ought to be , but historians only as they are , which do often seem not to be so well as they should be . but fools and children , as the proverb is , are unfit spectators of things in motion and transaction , they knowing not at all whither they tend . and it is no wonder if the stupid world be much amuzed at providence , till that great dramatist , god almighty , draw on the period towards the last catastrophe of things . for then certainly heaven and earth will ring with this plaudite or acclamation , verily there is a reward for the righteous ; doubtless there is a god that judges the earth . but it is a wayward and impatient temper in us , that we will neither expect nor approve that method in the full course of providence , which the most curious and judicious phansies have set out to the great gratification of our faculties , though but in feigned history : as if humane contrivance could be more just and exact then divine wisdome it self . wherefore i say again , that assuredly at the last , passive and perseverant vertue shall ascend her triumphant chariot , and be drawn through the wide theatre of the world in all imaginable pomp and glory . . thirdly , there is not only a due price set upon the reward by this long trial and probation ; but there are peculiar vertues very noble and laudable that are exercised therein , which might for ever have lien asleep without this occasion : such are heroical fortitude , unconquerable patience , sedulous and watchfull prudence , dexterous and subtile invention , and clear and solid management of reason against the perverse suggestions or more impudent declarations of the sophisters of the dark kingdome . besides , we are in a more sensible school of profound humilitie and submission to the will of god in all things , and have the opportunity cast upon us of so strong trials of our loyaltie in the times of desertion , that the remembrance of that fidelitie cannot but make us find our selves far more dear to god , and raise an ineffable joy and content to our minds , that we have had such occasions to shew our faithfulness and constancy to him whom our soul loveth . wherefore from the going on thus by degrees there seems to arise a natural accrewment of greater happiness . but to require of god , that he should at once command the soul into that state that it is thus kindly to ripen into in succession of time , is to expect that the seasons of the year should be thrown headlong one upon another on an heap , and that there neither should be buds nor blossoms ( though they have their peculiar use , beauty and fragrancy ) but that it should be autumne all the year long ; as i have answered already in the like case . but the divine wisdome is the best dispenser of his goodness , who to set all the powers of nature aworking , brings in monsters as well as hercules into the world , that valour may have a proportionate object . and were not the kingdome of darkness it self some way usefull , and did not some homage or other to the high soveraignty of divine vvisdome and goodness , i dare pronounce , it would not subsist one moment , but be quite exterminated out of being . . fourthly and lastly , there being nothing detrimented but our selves ( if we be detrimented ) by this delay of our happiness , as i have already demonstrated , and our selves being lapsed and revolted from god ; it is very just that we do a very competent penance in that regard ; that that divine excellency that we are to return to , may not be dishonoured by so vile and cheap a prostitution , and too easie and sudden reconcilement . for though god be at once reconciled to us in his son , yet it does not excuse us from undergoing a due order of penalties before we enjoy the full fruit of reconciliation . and this is no new doctrine , but what the apostles themselves have taught , that through much tribulation and affliction we are to enter into the kingdom of heaven ; and , that whom the lord loveth , he chasteneth , and scourgeth every son whom he receiveth . therefore there is no returning to our lost happiness or being received again into the favour of god but in a durable way of nurture and trial. so that we see sufficient reason why providence should not bring on all that happiness of the faithful at once , which at last will fall to their shares ; but use some delay and circumstances ( as the expostulator presumptuously cals them ) before all things be finished and compleated . chap. ix . . what the animal life is in general , and that it is good in it self . . self-love the root of the animal passions , and in it self both requisite and harmless in creatures . . as also the branches . . the more refined animal properties in brutes , as the sense of praise , natural affection , craft : . political government in bees . and cranes and stags , . as also in elephants . . the inference , that political wisdom , with all the branches thereof , is part of the animal life . . now to return to what we should have spoke of first , the animal life and the divine , and to declare what they are , not in a scrupulous philosophical way , but so far forth as will serve for use and the guidance of our lives ; we say first in general , that the animal life is that which is to be discerned in brutes as well as in men , which at large consists in the exercise of the senses , and all those passions that nature has implanted in them , either for the good of them in particular , or for the conservation of their species . which will be better understood , if we instance in some , wherein , as in the rest , the wisdom of god in nature is easily to be traced . whence it will likewise appear that there is simply no evil but good in the animal life it self ; but that our undue use of , or immoderate complacency in , such motions is the only sin : which is plain in the outward senses . but we shall chiefly , though very briefly , consider the passions of the brute creatures . . the general root of these questionless is self-love , which though it sound odiously ( as it ought to do taken in the worst sense ) amongst men , yet it is a right and requisite property of life in every brute animal . for they not being indued with the larger and more free faculties of reason and understanding , if that intense love which each bears to it self should have been equally carried forth to the rest of the creatures , what a puzzle and distraction would it have made in every single animal ? care and solicitude being so redoubled upon external considerations in the behalf of others , that it would force them every one to be regardless of its own safety and welfare ; or at least make them less able to provide for it , they having their animadversion fixed elsewhere , and upon such as they cannot by reason of distance of place or like disadvantage conveniently succour . and thus their affection would prove as well fruitless to others as unprofitable to themselves , it not being directed thither nor concentred there where it may do most good , viz. to themselves ; whom yet they are alwaies most able and most in readiness to help and assist , they being nighest at hand and most present to themselves . wherefore it is upon very just grounds that every animal should bear the strongest love towards it self , because it is better able to attend its own welfare then another's , or can be attended by another . nec tam praesentes alibi cognoscere divos . there is therefore no vitiosity in self-love , as it is a mere animal affection , but it is a warrantable principle of life implanted by god in nature for the good and welfare of the creature . . and the root having no poison in it , the branches in themselves are pure and innocuous . which branches are all the animal passions , such as anger , fear , sorrow , ioy , all the necessary desires of the body , to keep it in being , such as are hunger , and thirst , and sleepiness . nor does the effect or influence of self-love rest here in providing for the individual ; but that wisdom that works in nature has so contrived it , that these brute creatures when they seek their greatest content and pleasure , they do then the most serviceable act that can be done to the universe , which is the conservation of those species of animals which are so perfect , that they cannot be continued in the world without this manner of propagation , which is by union of male and female . it is not my purpose to make an exact enumeration of all the animal affections , much less to declare the use of them ; in which divine providence does as plainly appear , as in the anatomy of the parts of the body , and therefore gives testimony that they are all good in their kinde , as being inserted into the animal nature by so wise and so benign an artificer . . i will only mention some few of the more refined passions that are observable in some brutes : such as are , the sense of praise and glory , the strength of natural affection , the exercise of craft and subtilty for self-preservation , their real and effectual policy for common safety , and an obscure imitation of some acts of religion . we shall not make any tedious excursions upon these particulars ; we will only name some animals , as a pledge of the truth we intimate . as for example , that there is the sense of praise , glory and victory in brutes , is evident in the peacock , elephant , horse , and in cocks of the game . that there is natural affection in them to their young ones , almost all creatures witness ; but of reciprocal affection of their young to them that brought them forth the most eminent example is in the stork , whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to do the duty of an affectionate childe to his aged parent . gratitude also of another kind is very conspicuous in other animals , in dogs especially , who have often interposed their lives for the defence of their masters , and have had so deep a sense of sorrow at their death , that they have thereupon voluntarily pined away themselves and died . so that these very brutes seem to have arrived to that pharisaical perfection that reached no further then loving their friends , or doing good to those that did good to them . as for the craft and skill in shifting for one , as they say , and saving a mans own carkass , though we might instance in many others , yet i shall content my self in only naming that one animal so well known for his wiles and subtilties , the fox . . and for political order and government , the exactness thereof in the commonwealth of bees is not only noted by great naturalists , such as aristotle and pliny , but vulgarly known to every countreyman that has hives in his garden ; where he may observe , how some one bee by his humming , as by the sound of a trumpet , awakes the rest to their work ; how fitly the whole company distribute the several tasks of mellification amongst themselves ; how severe punishers they are of drones , ejecting them out of their hives ; how loyal they are to their king or captain , moving as he moves , and sustaining him with their own bodies when he is weary with flying ; how wise they are to keep themselves from being dispersed in a storm of winde , by taking little pieces of stones in their feet to ballast their light bodies : which is also reported of the cranes , though they be not agreed to what end ; some affirming that the stones they carry in their claws are to discover , when they fly , whether they fly over water or dry ground ; for by letting them fall , by the distinction of the sound they will discern which it is . but i believe they may as easily discover it by their sight , and therefore i should rather think that the use of these stones is the same with those of the bees . . but that which seems more political in the cranes is this , that they have one captain amongst them , who , when they rest upon the earth , watches over the whole company , holding a stone in one foot , that if he should by chance be overcome by drowsiness , the falling thereof might waken him : the rest in the mean time sleep with their heads under their wings ; but if any danger approach , the captain gives notice by crying out , and so away they fly . this office of precedency they have by turns , and that as well in the air as on the earth ; and he that is placed in the van and cuts the air first , in due time retires . as is also eminently observable in the sicilian staggs in their passing through the streight betwixt sicilia and calabria , which they were wont to doe in summer-time to seek new pastures : he that follows lays his head on the hinder part of him that goes before ; he therefore that goes first comes back into the rear when he is weary and easeth his head upon the hindmost : which they do by turns , and so the weight of their horns proves no great impediment to their swimming . . that also is very exquisite policy , which apollonius in his travels into india observed in the elephants while they passed the river ; the least went first , and so proportionably the rest followed , the greatest passing over the last of all . which order damis his disciple and fellow-traveller disallowing as rude and inept , his master apollonius informs him of the right reason thereof , shewing him how they were now in chace and hunted after , and being in retreat , according to military discipline the strongest were to march last . besides , if the greatest had marched foremost , the weight of their bodies would have made the passage more deep , and more difficult and inconvenient to the lesser that should follow . . wherefore it is evident that political wisdom is a branch of the animal life and such vertues as are comprehended under it , such as political iustice , temperance , fortitude or courage , a sense of friendship , fame , or glory ; with several other affections that are contain'd in the political spirit , and which are discoverable in several other brute animals , as well as in the elephant : but i must not expatiate . chap. x. . that there is according to pliny a kind of religion also in brutes , as in the cercopithecus ; . in the elephant . . a confutation of pliny's conceit . . that there may be a certain passion in apes and elephants upon their sight of the sun and moon , something a-kin to that of veneration in man , and how idolatry may be the proper fruit of the animal life . . a discovery thereof from the practise of the indians , . whose idolatry to the sun and moon sprung from that animal passion . . that there is no hurt in the passion it self , if it sink us not into an insensibleness of the first invisible cause . . the last affection we named was religion , or rather the shadow of it . the aegyptians figure out the rising of the moon by a cynocephalus , who sympathizeth so with that planet , that while she is in conjunction that creature loseth its sight , being blind till the moon hath recovered her light : the menstruous flux of the female is also exactly in the interlunium . whence the aegyptian priests kept these animals in their temples for the more exact observation of the course of the moon , and made them hieroglyphicks to represent the rising thereof ; drawing a cercopithecus in this posture , viz. standing upon his hinder feet , and lifting up his fore-feet toward heaven , with his face directed up to the moon . and pliny does plainly affirm that they do novam lunam exultatione adorare . which yet i must confess i look upon to be no more an act of adoration , then the fawning and leaping of a dog at the return of his master , or the manifold incurvations or prostrations of his body at his feet . whence the criticks endeavor to give a reason of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies adoration . . the same author , amongst other properties of the elephant , saies there is this in him also , religio siderum , solisque ac lunae veneratio , a religious observance of the stars , and veneration of the sun and moon ; and that in mauritania , every new moon when it begins to shine , the elephants repair to the river amilus , where , after a solemn purification and washing of themselves , having first done their salutations to the moon , they return into the woods . . that the two great luminaries of the world have a very strong influence upon all sublunary bodies is very plain , and upon some more peculiarly then others ; and yet without any suspicion of religion in them . for what religion can there be in the heliotropium that winds about so with the sun ? or what so early devotion is that in the cock , whom yet proclus will needs phansie to sing his morning-hymn to apollo or the sun at the first sense of his rayes at break of day ? or what evening-devotion is that in crows or rooks , that a man may observe roosting on the tops of trees with their bills turned toward the sun setting ? the general life and motion in the world has ( as i said ) its particular effect according to this or that animal . and so the presence of the moon that is received with so much exultation by the cercopithecus , with so solemn a shew of devotion by the elephant , is notwithstanding barked at by the dog , as the sun is cursed by a certain people of libya for his troublesome heat . but i think no man that is not very rash will admit , that that kinde of ape and the elephant do any more by their actions and gestures adore the moon , then the dog by his barking does blaspheme her . . i will not deny but in apes and elephants , and such like brute creatures that bid nearer towards humane perfection , that the sight of the sun and the moon may sometime cause a strange kind of sense or impress in them , some uncouth confounded phantasm consisting of love , fear , and wonderment , near to that passion which in us is called veneration . so great power have the more notable objects of nature upon the weak animal senses . and therefore though religion be not , yet idolatry may be the proper fruit of the animal life , as is handsomly discoverable in the worship of the sun and moon . . for what the apes and those elephants in mauritania do , the same is done by the idolaters of the east-indies in the two islands of tidor and ternate , where they sing hymns to the rising sun , and pray to the moon by night for the increase of children , cattel and the fruits of the earth : conceiving these two to be the great deities of the world , the sun the male and the moon the female , and that these two begat the stars , which they look upon also as petty deities . . that they sought out a first cause on whom the order , oeconomy and government of the world should depend , proceeded from the sagacity of the superior faculties of their souls : but that they so vainly pitched upon the sun and moon , proceeded from the brutish admiration and dull astonishment of the animal senses in them . which animal propensity and enticing power of these objects are lively set down in iob. if i beheld the sun when it shined , or the moon walking in brightness ; and my heart hath been secretly enticed , or my mouth has kissed my hands : this also were an iniquity to be punished by the iudge ; for i should have denied the god above . wherefore , as i said before , though religion be not , yet idolatry may rightly be deemed the fruit of this animal passion , which is a natural veneration of glorious astonishing objects . . not that it is any hurt to be sensibly struck with the most illustrious phaenomena of nature , but that we should not sink so far in or stick so fast there , as not to proceed further to the knowledge of him who is invisible and cannot be seen with the outward eyes of the body . otherwise transportation of minde and wonderment at the more noble objects in the world is so far from having any harm in it , that it is an usual property of the philosophical and religious complexion , and has its great pleasure and use . as there is indeed some use and advantage in all the animal affections ; and therefore if we relinquish any of them , unless it be for an higher good , we are made thereby more maimed and imperfect . chap. xi . . of a middle life whose root is reason , and what reason it self is . . the main branches of this middle life . . that the middle life acts according to the life she is immersed into , whether animal or divine . . her activity , when immersed in the animal life , in things against and on this side religion . . how far she may goe in religious performances . . we have now competently set out the nature of the animal life : but before we pass to the divine , it will be needfull to us to take notice of a middle life or facultie of the soul of man betwixt the divine and animal ; which if we might name by the general principle or common root thereof , we may call it reason : which is a power or facultie of the soul , whereby either from her innate ideas or common notions , or else from the assurance of her own senses , or upon the relation or tradition of another , she unravels a further clew of knowledge , enlarging her sphere of intellectual light , by laying open to her self the close connexion and cohesion of the conceptions she has of things , whereby inferring one thing from another she is able to deduce multifarious conclusions as well for the pleasure of speculation as the necessity of practice . . from this single facultie or common root of emproved knowledge shoot out many branches : but i shall name only some main ones ; such as are the skill of natural philosophy , of arithmetick and geometry ; the power of speech , whether merely grammatical , or also rhetorical ; a capacity of civil education , and an ability of discoursing and acting also after an exteriour way in matters of religion . . this is a short description of the middle life which is neither animal nor divine , but is really ( what the astrologians phansy mercurie to be ) such as that with which it is conjoined , whether good or bad , divine or animal . . for if reason be swallowed down into the animal life , it ceases not to operate there , but all her operations then are tinctured with that life into which she is immers'd : so that she will be active there , either in crafty contrivances for the getting of wealth , or in merry wiles for the enjoyment of pleasure ; or else be plotting designs to satisfie ambition ; or at least be perpetually taken up for the getting of a necessary livelihood . nor doth she contain her self within the bounds of mere dry action , but , according to the genius of the party , discovers her self in the power of speech and eloquence : she enabling some to write very sage political discourses , employing others in framing out very curious conclusions in matters of religion ; others she busies as much to excogitate all the cavils they can against the religion they are born under , and indeed against the whole profession of pietie in general , endeavouring to make the belief of a god and his providence ridiculous to the world . sometimes she further associates to her self the help of poetry , the more winningly to recommend her own conceptions to those to whom she communicates them . hence are so many melting elegies upon the unexpected death of some famous beauty , triumphant songs upon cruell and barbarous victories in bloody warre , impure sonnets to that polluted goddess the terrestrial venus , wild catches that applaud and encourage exorbitant abuses of the blood of the grape . . nor is this all that reason and phansy can do , while they are inspired merely from the animal life with a competent advantage from education and complexion : but they will also adventure to compose devout hymns in honour of the saints , to the blessed virgin especially , nay to christ himself , and to the holy and eternal trinity ; describe to us the pleasures and riches of paradise , though they never came there , nor it may be never will do . and if these things may seem more slight , because poetical , those more seeming substantial performances in solid prose , i mean ardent and prolix praiers , long and fervent preaching , backed with much affection and winning eloquence , i must pronounce of these also , that they may , and do too often , arise from no higher a principle then what we have described , and are the results of such powers as may reside in the mere natural man. chap. xii . . the wide conjecture and dead relish of the mere animal man in things pertaining to the divine life , and that the root of this life is obediential faith in god. . the three branches from this root , humility , charity and purity ; and why they are called divine . . a description of humility . . a description of charity , and how civil justice or moral honesty is eminently contained therein . . a description of purity , and how it eminently contains in it what ever moral temperance or fortitude pretend to . . a description of the truest fortitude : . and how transcendent an example thereof our saviour was . . a further representation of the stupendious fortitude of our saviour . . that moral prudence also is necessarily comprized in the divine life . . that the divine life is the truest key to the mystery of christianity ; but the excellency thereof unconceivable to those that do not partake of it . . and now i have advanced the animal life so high , by adding this middle nature to it , that you may perhaps marvail upon what i shall pitch that may seem more precious and desirable , unless it be some wonder-working faith , whereby a man might cast out devils and command mountains to remove and be carried into the midst of the sea. but it is so far from proving any such like priviledge that the tumour of the natural spirit of man would please it self in , that i am afraid when i shall describe it , he will have no relish at all of it , scarce understand what i mean ; and if he do , yet he will look upon it as a dry insipid notion without any fruit or pleasure therein . but however i will declare it to him as well as i can ; and that nothing may be wanting , i shall first give a short glance at the root of this divine life also , which is an obediential faith and affiance in the true god , the maker and original of all things . from this faith apostate angels and lapsed mankind are fallen ; but the soul of the messias ever stood upright , wading through the deepest temptations that humane nature could be encumbred with . . but this holy and divine life to such as have an eye to see , will be most perceptible in the branches thereof , though to the natural man they will look very witheredly and contemptibly . these branches are three , whose names though trivial and vulgar , yet if rightly understood , they bear such a sense with them , that nothing more weighty can be pronounced by the tongue of men or seraphims : and in brief they are these , charity , humility , and purity ; which , where-ever they are found , are the sure and infallible marks or signes of either an unfallen angel or a regenerate soul. these we call divine vertues , not so much because they imitate in some things the holy attributes of the eternal deity , but because they are such as are proper to a creature to whom god communicates his own nature so far forth as it is capable of receiving it , whether that creature be man or angel , and so becomes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for such a creature as this ( and christ was such a creature in the highest manner conceivable ) has conspicuously in it these three divine vertues , namely , humility , charity and purity . . by humility i understand such a spirit or gracious property in the soul of man or any intellectual creature , as that hereby he does sensibly and affectionately attribute all that he has or is or can do to god the author and giver of every good and perfect gift . this is the highest piece of holiness , and the truest and most acceptable sacrifice we can offer to god , thus lively and freely to acknowledge that all we have is from him : from whence we do not arrogate any thing to our selves , nor contemptuously lord it over others . in this grace is comprehended an ingenuous gratitude , which is the freest and most noble kind of iustice , that is , a full renouncing of all self-dependency , a firm and profound submission to the will of god in all things , and a disgust or at least a deadness to the glory of the world and the applause of men . . by charity i understand an intellectual love , by which we are enamoured of the divine perfections , such as his goodness , equity , benignity , his wisdome also , his iustice and his power , as they are graciously actuated and modified by the forenamed attributes . and i say that to be truly transformed into these divine perfections , so far forth as they are communicable to humane nature , and out of the real sense of them in our selves , to love and admire god in whom they infinitely and unmeasurably reside , is the truest and highest kind of adoration , and the most grateful praising and glorifying god that the soul of man can exhibit to her maker . but in being thus transformed into this divine image of intellectual love our mindes are not onely raised in holy devotions towards god , but descend also in very full and free streams of dearest affection to our fellow-creatures , rejoycing in their good as if it were our own , and compassionating their misery as if it were our selves did suffer ; and according to our best judgement and power ever endeavoring to promote the one and to remove the other . and this most eminently conteins in it whatever good is driven at by civil iustice or moral honesty . for how should we injure those for whose real welfare we could be content to die ? . by purity i understand a due moderation and rule over all the joyes and pleasures of the flesh , bearing so strict an hand and having so watchful an eye over their subtil enticements & allurements , and so firme and loyal affection to that idea of celestial beauty set up in our mindes , that neither the pains of the body nor the pleasures of the animal life shall ever work us below our spiritual happiness and all the competible enjoyments of that life that is truly divine . and in this conspicuously is contain'd whatever either moral temperance or fortitude can pretend to . for ordinarily he is held temperate enough , that can but save his brains from gross sottishness and his body from diseases ; but this purity respects the divine life it self , and requires such a moderation in all the affairs of the flesh , that our bodies may still remain unpolluted temples and meet habitations for the spirit of god to dwell in and act in , whether by way of illumination , or sanctification and animation to interiour duties of holiness . and as for fortitude , it is plain that this purity of the soul having mortified and tamed the exorbitant lusts and pleasures of the body , death will seem less formidable by far , and this mortal life of lesser value . . but the greatest fortitude of all is when love proves stronger then death it self even in the deepest and most bitter sense of it : and not so much the weakness and insensibleness of the body , nor yet the full carreer or furious heat and hurry of the naturall spirits makes pain and death more tolerable ; but the pure courage of the soul her self animated onely by an unrelinquishable love of the divine life , and whatever design is imposed upon her by that principle . . the example of this fortitude is admirable in our blessed saviour , and transcends as much the general valour recorded by the pens of poets and historians , as the valour of those heroes does exceed the salvage fierceness and boldness of bears , wolves and lions . for a man to encounter death in an exalted heat and fire of his agitated spirits , is not much unlike a mere drunken fray , where their blood being heated with the excesse of wine , the combatants become unsensible of those mortal gashes they make in one anothers bodies . but to fight in cold blood , is true valour indeed , and the greater , by how much more the occasion of the enterprise approves it self noble , and the parties are not at first engaged by any rage or passion . for then they sacrifice their lives but to a rash fit of choler , or at least to , that tyrant in them , pride , which they for the better credit of the business ordinarily call the sense of honour ; else they could willingly upon better thoughts save themselves the pains and danger of the combate . . but to speak of valour more lawfull and laudable , which is to meet the enemy in the field , where their minds are enraged and heightned by the sound of the drum and the trumpet , ( which are able to put but an ordinarily-metall'd man out of his wits ) it is yet counted a very valiant and honourable act , if a man in this hurry and tumult of his spirits makes his sword fat with the blood of the slain , and mows down his enemies on every side as a sacrifice to his country and friends , i mean to his wife and children , and all that are near unto him . which yet may be parallel'd with the courage and rage of wolves and tigres , who will fiercely enough defend their young by that innate valour and animosity in them , without help of any external artifice to heighten their boldness . but the valour and fortitude of the ever-blessed captain of our salvation has no parallel , but is transcendently above whatever can be named . for what comparison is there betwixt that courage which is inspired from the pomp of warre or single combat , from the heat and height of the natural spirits , from the rage and hatred against an enemy , or from the love to a friend ; and such a fortitude as being destitute of all the advantages of the animal life , nay clogg'd with the disadvantages thereof , as with a deep sense of death , fear , agony and horror , yet notwithstanding all this , in an humble submission to the will of god and a dear respect to that lovely image of the divine life , wades through with an unyielding constancy , and this ( which is not to be thought on without astonishment and amazement ) not to rescue or right a friend , but to save and deliver a malevolent enemy ? . we have seen how iustice , temperance and fortitude are in a supereminent manner comprehended in the divine life , which taking possession of the middle life or rational powers , must needs beget also in the soul the truest ground of prudence that may be . for this divine life is both the light and the purification of the eye of the mind , whereby reason becomes truly illuminated in all divine and moral concernments . * which mystery though it cannot be declared according to the worthiness of the matter , yet some more external intimations may serve for a pledge of the truth thereof . as for example , in that it does remove pride , self-interest and intemperance that clog the body and cloud the soul , it is plain from hence , of what great advantage the divine life is for the rectifying and ruling our judgements and understandings in all things . . i have endevoured according to the best of my abilities briefly to set before you the excellency of that life which we call divine . but it is impossible by words to conveigh it to that soul that has not in her in some measure the sense of it aforehand . which if she have , it is to her the truest key to the mystery of christianity that can be found ; and in this light a man shall clearly discern how decorous and just a thing it is that this life which is transcendently better then all , should at last after long trials and conflicts triumph over all ; and that for this purpose jesus christ should come into the world , who is the author and finisher of this more then noble and heroical enterprise . book iii. chap. i. . that the lapse of the soul from the divine life immersing her into matter , brings on the birth of cain in the mystical eve driven out of paradise . . that the most fundamental mistake of the soul lapsed is that birth of cain , and that from hence also sprung abel in the mystery , the vanity of pagan idolatry . . solomon's universal charge against the pagans , of polytheisme and atheisme , and how fit it is their apology should be heard for the better understanding the state of the world out of christ. . their plea of worshipping but one god , namely the sun , handsomely managed by macrobius . . the indian brachmans worshippers of the sun : apollonius his entertainment with them , and of his false and vain affectation of pythagorisme . . the ignorance of the indian magicians , and of the daemons that instructed them . . a concession that they and the rest of the pagans terminated their worship upon one supreme numen , which they conceived to be the sun. . having with a competent clearness , as i hope , set forth the nature of the divine life ( to such as have a principle to judge thereof ) as also of the animal , we shall the more fully understand wherein consists the lapse or revolt as well of the rebellious angels as of fallen man. which was in that they forsook the law of the divine life , and wholy gave themselves up to the animal life , ranting it and revelling it there without any measure or bounds . of which this seems to be the sad effect , that the soul of man had quite forgot his creatour , being fully plunged and immersed into the very feculency of the material world . for that faculty in him whereby he is capable of corporeal joy , which is the * mystical eve , had grown so rampant and lawless , that it had quite devoured and laid waste those more noble and delicate senses of the mind ; and had so intimately joyned him in love and dependance on the matter , that his soul having forsaken god her true lord and husband , by a lively adhesion stuck so close to this gross corporeal fabrick , this outward sensible universe , that in this near and affectionate conjunction with it , she made good in the mystery that which is said in the letter concerning eve , after she was driven out of paradise , she brought forth her first-born cain , whose birth in the mystical sense is nothing else but that false conceit that the reason of his name imports , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have got a man , or an husband , who is the very iehovah , according to the most easie and natural meaning of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . this therefore is the first and most fundamental mistake of lapsed mankind , that they make body or matter the only true iehovah , the only true essence and first substance of whom all things are , and acknowledge no god but this visible or sensible world . and therefore stop not here , but naturally proceed to the birth of abel , which iosephus interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sorrow . which certainly the soul of man in this condition is abundantly obnoxious to . but the word may as well , and does more ordinarily , signifie vanity , according to that of the apostle concerning the heathens and their religion , that they were grown vain in their imaginations . and so that came to pass which the author of that pious book entituled the wisdom of solomon so sadly complains of . . surely vain are all men by nature , who are ignorant of god , and could not out of the good things that are seen , know him that is ; nor by considering the works , acknowledge the work-master : but deemed either fire or wind , or the swift air , or the circle of the stars , or the violent water , or the lights of heaven , to be the gods that govern the world. the charge is laid home by this writer upon universal paganism . but it is but a just thing to give them a little scope to plead for themselves , that thereby truth may be the better discovered and the more firmly established , and the natural state of mankind , before christ came into the world , be more fully understood ; which is the present business in hand , and the last point we propounded by way of preparation to our main work . the crime they are accused of here is polytheism , which necessarily includes in it atheism . for to say there are more gods then one , is to assert there is none at all ; the notion of god , in the strictest sense thereof , being incompetible to any more then one. wherefore the heathen being polytheists in profession , by undeniable consequence are found atheists . . but here some of them apologize for themselves after this manner ; affirming that they acknowledged one only supreme deity , viz. the sun : and that the several worships which were exhibited were to this one , though under several names , by reason of the several powers or virtues observed in him . this is the plea of macrobius , and he manages it under the person of vettius praetextatus very handsomly and wittily , reducing from either properties of nature , allusion of names , the likeness of statues or images , the conformity of ceremonies , or testimony of oracles , no less then sixteen deities of the heathen ( that to the vulgar seem distinct ) to this one of the sun , namely apollo , bacchus , mars , mercury , aesculapius and salus , hercules , isis , serapis , adonis , attin , osiris , horus , nemesis , pan , iupiter , saturnus . and i doubt not but with the like windings and turnings of wit and imagination he may reduce the worship of the rest to the same deity ; he having let fall an ominous word taken out of the mouths of the ancients at the very entrance of the discourse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if it be well followed , will not fail to make good that the heathens worship was terminated upon one supreme object , which macrobius will have to be the sun. and he concludes all , for a fuller confirmation thereof , with a double citation . the one is of a short invocation of the heathen theologers , the form whereof runs thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. o sun ommnipotent , the spirit of the world , the power of the world , the light of the world . the other is out of the hymns of orpheus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thou that dost guide the ever-winding gyre and wide rotations of th' aethereal fire , o sol , great sire of sea and land , give ear . omniparent sol with golden visage clear , all-various godhead , bacchus , glorious jove , or whate're else thou 'rt styl'd , my vows approve . in which verses the government and generation of all things are attributed to the sun , who ( that it may be less incongruous ) is allowed to have sense and understanding in him , as you may see in the same author , saturnal . lib. . cap. . which is also asserted cap. . where he proves bacchus and the sun to be all one . for he gives the reason of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. mens iovis , understanding by iupiter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the air or liquid part of the world , as theon explains it upon aratus . and here macrobius saies that iupiter signifies heaven . * physici solem mundi mentem dixerunt : mundus autem vocatur coelum , quod appellant iovem . . that the sun is the supreme numen of the heathens , may be further evinced from the ceremonies and worship the indian brachmans did to him , who were also called the priests of the sun , whom apollonius tyaneus , that industrious restorer of paganism , so loudly extols , and so far preferrs before the babylonian magi , gymnosophists and all the wise men of the world besides . but the circumstances of his entertainment there according to philostratus is an argument only of their being more able magicians or conjurers then the rest of the world , not more truly wise , as we that worship the true god must of necessity conclude . for what else can we gather from that black swarthy page with a golden anchor in his hand and a crescent like the moon shining upon his forehead , that met damis and apollonius in the way , told them their purpose aforehand , and conducted them to the magi ? what from that ever-smoaky mount , guarded or enveloped with a perpetual thick cloud or mist , so that these sages could not be found without some such black guide of their own sending , nor their habitation entred , though there be neither man nor ditches to defend them ? what from their manner of entertainment of this zealous greek that traversed so great a part of the world to find them out ? whom they received at a banquet where wine and viands were conveighed to the table without the help of the hand of any mortal . what from their hymns and frantick dances in a round by way of divine worship done unto the sun , when striking the ground with a rod , the earth would rise in waves under them , while they danced thus and sung their morning songs to their supposed deity as he appeared above the horizon ? what , i say , can be gathered from all this , but that they were a conventicle of witches or conjurers ? though i will not deny but they might be the most accomplished priests that paganism at that time could vaunt of , and the fittest instructers of apollonius , whose purpose was with all care and diligence to restore the heathenish rites , and thereby stop the growth of christianity . and surely the devil made paganism as desirable and lovely as he could in those notable ornaments of wit and manners and other more miraculous accomplishments that were found in that person . but his constant devotions he did to the sun , though they shew him to be a very skilful and orthodox hierophanta in the pagan superstition ; yet his ignorance in philosophy demonstrates him no genuine pythagorean , but that he did craftily abuse that name and profession , the better to promote his heathenish design . . it seems those spirits that the indian magicians and apollonius were acquainted withall , were either very envious or very ignorant , or at least philostratus that wrote their story . for in the opening of their mysteries such things fall from them as are inconsistent with the most essential parts of pythagoras his philosophy and truth it self . but as for this of making the sun the supreme numen , these lapsed spirits being haply as much concerned in the benefit of it as we mortals ( as homer intimates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he rose to shine to gods as well as men ; ) it is not improbable but being fallen so low from the true god , that themselves make this the object of their worship from whom they finde the most sensible good , and are kept from that utter darkness that a sad fate at the long run may bring upon them . . all which things considered , we may well grant what macrobius so industriously drives at , that the worship of the heathen was terminated in one supreme deity , which the profounder mystagogi conceiv'd to be the sun ; and they were taught by the clarian oracle to call him iao , as if he were the true iehovah . chap. ii. . that the above-said concession advantages the pagans nothing , for as much as there are more suns then one . . that not only unity , but the rest of the divine attributes are incompetible to the sun. . of cardan's attributing understanding to the sun 's light , with a confutation of his fond opinion . . another sort of apologizers for paganism , who pretend the heathens worshipped one god , to which they gave no name . . a discovery out of their own religion that this innominated deity was not the true god but the material world . . but it is easily demonstrated that they get nothing by this grant : for whereas they please themselves most of all in the unity of this numen , there being as they fancy but one sun in the world , as the latine word sol implies , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek ( nay macrobius dotes so much on this notion , that he will not have him called apollo delphicus from the place of his worship , but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old greek word which signifies unus , from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be derived quasi jam non unus : ) yet the noble and free spirit of philosophy will not be carried captive with these cobweb-fetters of superstition and verbal criticism ; and therefore those that are more knowing in nature boldly point us to as many suns as there are discovered fixed stars in the firmament ; as is to admiration made clear in that never-sufficiently-extolled philosophy of des-cartes . then which , if rightly understood , there cannot be found a stronger bar against either the folly of paganism , or the profaneness of atheism . . but not only this obvious attribute of unity is wanting to this pagan deity , but several others also that are as necessarily included in the notion of a god : such as are sprituality , immensity , omnipotency , omnisciency and the like . for the reflexion of his beams is a demonstration that light is a body ; and therefore unless all bodies were light or at least diaphanous , he cannot be immense , but he must be excluded by other bodies . and hence he is not omnipotent , no not so much as in his most eminent property . for he cannot illuminate both sides of the earth at once , nor free his own face of those importunate spots that ever and anon lie upon it like filth or scum maugre all the power of his divinity , as scheiner and des-cartes have diligently observed . he is also so far from being omniscient , that he has no knowledge at all , a body being uncapable , of cogitation , as the cartesian school judiciously maintains , and i have fully demonstrated in my book of the immortality of the soul. . but cardan attributing understanding to this luminary , writes more like a priest of the sun ( as indeed both himself and his father have been suspected for magicians ) then a man of reason or a sound philosopher . but that the charge may not seem incredible , i will produce his own words . cumque sol luceat intellectu , saies he , qui ei est tanquam anima ; si ab eo secedere posset intellectas , non aliter luceret sol quàm terra : that is , and whereas the sun shines by understanding , which is to him as a soul ; if so be that understanding should recede from him , the sun would shine no otherwise then the earth . in which he plainly makes visible light and intellect all one . from whence yet it would follow that the sun discerns nothing done in the dark , and that therefore he is not omniscient , and that a glow-worm or rush-candle are better witnesses what is transacted in the night then he can be . for if visible light and intellect be all one , every new-lighted lamp or taper will prove an intelligence : so vain is this supposition , that the sun is the supreme numen of the world. . but there is another sort of apologizers for heathenism , that frame their defence more cautiously , averring only in general that the various rites done to particular deities were meant to one supreme cause of all things , though they have the discretion not to venture to name him . for the proof whereof they alledge , first , that when they invoked any particular deity that was proper for them then to invoke , the priests afterwards added an invocation of all the deities in general , as servius notes upon that of virgil , diique deaeque omnes , studium quibus arva tueri . secondly , that all the deities were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , there were altars that were consecrated to them all in general , with such inscriptions as these , dis deabusqe omnibus , and dibus deabusqe omnibus , and the like . thirdly , that they had one common feast for them all , which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as mr. selden notes . lastly , the aegyptians , a people more infamous for polytheism and variety of religions then any nation under the cope of heaven , yet their priests are observed more compendiously to do their ceremonies to certain spheres or round globes , whereof there was one in every temple , but kept very close from the sight of the vulgar ; the priests reserving the knowledge of the unity of the object of their worship as an arcanum only belonging to themselves . . but that this one object of worship was not the true god , but the material world , the very figure they make use of does most naturally intimate ; and i have noted above that mundus and iupiter in the pagan philosophy is one and the same . and plutarch speaks expresly concerning the aegyptians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they account the world or universe to be the same with the prime god or first cause of all things . him the aegyptians worshipped under the name of serapis ; who being asked by nicocreon king of cyprus , what god he was , the oracle gave this answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . such is my godhead as to thee i tell : the heaven 's my head , the seas my belly swell ; the earth's my feet , my ears lye in the aire , my piercing eye 's the lamp of phaebus fair . from which hypothesis is most easily understood what is meant by that enigmatical inscription in the temple of sais in aegypt ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am all that was , and is , and is to come , and my veil no mortall ever did yet uncover . a venerable riddle under which there lyes not one grane of truth , unless there be nothing but modified matter in being . but thus to make the world god , is to make no god at all ; and therefore this kinde of monotheisme of the heathen is as rank atheisme as their polytheisme was proved to be before . chap. iii. . the last apologizers for paganisme , who acknowledge god to be an eternal mind distinct from matter , and that all things are manifestations of his attributes . . his manifestations in the external world. . his manifestations within us by way of passion . . his more noble emanations and communications to the inward mind , and how the ancient heathen affixed personal names to these several powers or manifestations . . the reason of their making these several powers so many gods or goddesses . . their reason for worshipping the genii and heroes . . the last and best sort of apologizers for paganisme are those who profess one eternal spiritual and intellectual being , the governour and moderatour of all things . such as plutarch a pagan priest defines god to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore god is a mind or intellect , an abstract forme or being , pure from all matter , and disintangled from whatever is passible . which he sets down according to the mind of socrates , plato , and his own . the most subtil therefore and ingenious among the heathen defend themselves thus ; we acknowledge ( say they ) one eternal deity , infinitely holy and benigne , omniscient , omnipotent , which is the first cause and original of all things in the world , as well spiritual as corporeal ; and that there is nothing in the world but what is a manifestation of the presence and precious attributes of this one deity . and therefore we look upon the vast capacity of the wide universe as a most august and most sacred temple of his divine majesty , who fills and possesses every part thereof : every appearance to our outward senses , every motion and excitation within our own bodies , every impression upon our mindes , being nothing else but so many manifestations of either the wisdome , the goodness , the power , the justice , or the wrath of that one god ; whose appearances we are every where ready to adore . . whether therefore our eyes be struck with that more radiant lustre of the sun , or whether we behold that more placid and calme beauty of the moon , or be refreshed with the sweet breathings of the open aire , or be taken up with the contemplation of those pure sparkling lights of the starres , or stand astonished at the gushing down-falls of some mighty river , as that of nile , or admire the height of some insuperable and inaccessible rock or mountain , or with a pleasant horrour and chilness look upon some silent wood , or solemn shady grove ; whether the face of heaven smile upon us with a chearfull bright azure , or look upon us with a more sad and minacious countenance , dark pitchy clouds being charged with thunder and lightning to let fly against the earth ; whether the aire be cool , fresh and healthful , or whether it be soultry , contagious and pestilential , so that while we gasp for life we are forc'd to draw in a sudden and inevitable death ; whether the earth stand firm and prove favourable to the industry of the artificer , or whether she threaten the very foundations of our buildings with trembling and tottering earth-quakes accompanied with remugient echoes and ghastly murmurs from below ; whatever notable emergencies happen for either good or bad to us , these are the ioves and vejoves that we worship , which to us are not many but one god , who has the onely power to save or destroy : and therefore from whatever part of this magnificent temple of his , the world , he shall send forth his voice , our hearts and eyes are presently directed thitherward with fear , love and veneration . . nor does our devotion stop here , or rather stray only without , but those more notable alterations and commotions we find within our selves , we attribute also to him whose spirit , life and power filleth all things . and therefore those very passions of love and wrath , on the former whereof dependeth all that kindly sweetness of affection that is found in either the friendship of men or love of women , as on the latter all the pompe and splendour of warre ; these , with the rest of the passions of the soul , we look upon as the manifestations of his presence , who worketh every where for our solace , punishment , or trial. . nor can we omit those more noble communications of his and heavenly emanations into our minds , such as are wisdome , iustice , political order , and the like ; all which , with the former and an innumerable companie more which we have passed by , the religion of our ancestours fram'd into personal gods and goddesses ; calling wisdome , minerva ; justice , dice or themis ; political order , eunomia : to love is to be referred cupid and venus ; to wrath , mars and the furies . that power which shaketh the earth is termed enosichthon . the sea they call neptune ; the aire iuno ; the sun apollo ; the moon diana ; the earth vesta ; the corne ceres ; wine bacchus ; and so of the rest . . of which certainly there can be no other reason , then that the ancient instituters of paganisme were so enthusiastically transported in the single contemplation of every divine power or manifestation in the world , that being rapt with admiration of the great consequence thereof , they were resolved in their devotional thoughts and meditations to dwell on every one singly alone , and not to huddle up all those excellencies in one general worship ; they having so reverent esteem of every attribute of god , that they thought it sufficient of it self to constitute a deity . and therefore they understood by these personal appellations , whether male of female , ( for god , say they , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) one and the same deity under this or that manifestation of himself in the world , according to which they gave him a proper name , as if he were a different person ; when as it is but with him as with the ocean , who changes his name according to the coasts he beats upon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as dionysius notes in his geographicall poem . . and if they took into their religious consideration the worship of the genii or spirits , whether such as whole appearance was so horrid and terrible that it caused affrightment , or such as whose benign aspect was accompanied with a more pleasing wonderment and joy ; these they look'd upon also as eminent manifestations of that one eternal deity which runs through all things , giving life and being to all , whom therefore they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom though they make three , viz. iupiter coelestis , iupiter marinus , and iupiter infernalis , the latter two whereof they also call neptune and pluto ; yet it is one eternal spirit ( say they ) which we worship in these three , whose kingdome and dominion is over all , though the administration thereof differ according to the nature and merit of them that are governed . the same apology we may make for that honour we do to the deceased heroes , whose noble persons and refined spirits the divine excellencies more illustriously shone through then ordinary . for in truth we do not so much worship them as god shining through them ; as he that bows to the sun or moon through a glass-window , intends not his obeisance to the glass , but to those celestial luminaries ; nor do we bow our body to those luminaries , but to god who to us appears through all things . chap. iv. . the heathens festivals , temples and images . . their apology for images . . the significancy of the images of jupiter and aeolus . . of ceres . . of apollo . . their plea from the significancy of their images , that their use in divine worship is no more idolatrous then that of books in all religions ; as also from the use of images in the nation of the iews . . their answer to those that object the impossibleness of representing god by any outward image . . that we are not to envy the heathen , if they hit upon any thing more weighty in their apologies for their religion ; and why . . now according to the various appearances of this one divinity , that puts forth it self every where , our ancestors instituted various religious rites and ceremonies , appointed sundry sorts of festivals and sacrifices , built temples , set up altars with several inscriptions , and erected images proper and significative of that or this divine power , which at set times and places they were to worship . to which religious customes under which we were born we submitted our selves without being obnoxious , as we conceive , to any just imputation of idolatry . . for we worshipped not those images which were thus erected , no more then any other nation does the holy volumes of their law or religion , when either they pray out of them , have them read , or use them in the administring of an oath . for that reverence that is done , is not done to the book , but to him whose word it is said to be , to him whom they pray to or swear by : and those images to us are not unlike the religious books of others , they being very expressive of the circumstances of the exertion of that divine power which we at any time adore . as you may see in the images of iupiter , aeolus , ceres , apollo and the rest . . for iupiter , who was their god of thunder , as he bore in his left hand a royal scepter , his right hand was charg'd with thunder , according to that of the poet , — cui dextra trisulcis ignibus armata est — aeolus , the god of the winds , he was made standing at the mouth of a cave , having a linnen garment girt about him , and a smiths bellows under his feet : at his right hand stood iuno covered with a cloud , putting a crown upon his head , as having given her kingdome to him ; and on his left hand stood a nymph up to the middle in water , which iuno gave him to wife . which image is very significative of the nature and causes of the windes , and so intelligible , if we do but take notice that iuno is the aire , that it wants no further explication . . ceres was made in the figure of a country-woman sitting upon an oxe , having in her right hand a plough-share , and a basket of seeds hanging from her arme , in her left hand a sickle and a flayle : iuno the goddess of the aire and of the clouds was on one side , and apollo or the sun on the other ; intimating how the warmth of the sun and kindly showrs are to second the labour of the husbandman , or else nothing will prosper . . the figure of apollo or the sun was thus ; his image had a youthful countenance : in his right hand he held a quiver of arrows and a bow , in his left an harp ; under his feet was a terrible monster , in the form of a serpent having three heads , viz. of a wolf , of a lion , and of a fawning dog : on the top of his head was a golden trivet , and about his temples a crown of twelve precious stones . the meaning whereof , though it may seem abstruse at first sight , yet if you consider it a while , it very fitly sets out the nature of the sun , and of time whose knowledge depends on him , and of knowledge which depends on time. his bow and arrows signify nothing but the darting of his beams from so far a distance , whence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the poets : and his youthful countenance nothing but his unfading vigour , which age seems not at all to diminish . his harp signifies the dance of the planets about him , as if he sate and played to them , or at least , according to the other hypothesis , as if he led the dance himself , playing on his harp , and the rest of the planets followed him . the twelve precious stones signifie the twelve signes of the zodiack , with which he is incircled ; and the three-headed serpent deciphers time in the threefold notion of it , past , present , and to come . the time past , as macrobius notes , like a ravenous wolfe devouring the memory of things : the time present being urgent and raging like a lion through its instant actuosity ; and the time to come flattering us with hopes like a fawning dog. and lastly the golden trivet or tripod denotes the threefold object of knowledge which time affords them that are wise , such as homer makes calchas the priest of apollo to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who knew what was , what is , and what 's to come . so that it is apparent how strange soever the use of these images may seem , that it was no other then that of books ; they raising our minds ( and it may be with a greater advantage of devotion and admiration ) into the sense and consideration of that divine power which we were to adore . . wherefore that imputation is very unjust that would charge us with idolatry properly so called , as if we did worship the idols themselves . but to use images in divine worship , ( there being that convenience of them which we have alledged , ) we question not but that it is lawfull in it self , where there is no command from god to the contrary . and where his command is most express , as it is to the nation of the jews , yet it is very well known that there was also there a religious use of images ; as is plain in the cherubims that covered the mercy-seat , and the brasen serpent which they were to look up to in the wilderness . for through that did the almighty exert his healing power upon those that were stung with fiery serpents . * for such effects as these are not from nature or art , but from the efficacie of religion , as the very word telesme does plainly bewray . now it seems to us a thing incredible that god should command any thing absolutely evil in it self , and therefore undeniable but that the use of images in divine worship is not in it self evil . . nor does that which is mainly and most ordinarily alledged against images in religious worship ( viz. that it is impossible to represent god by any outward figure ) seem of any weight at all to us . for neither do we admit that these images are intended for figures and representations of god , but only for the sensible setting out to our sight the effects and objects of those powers and attributes which we adore in him : and if we did admit it , yet we have wherewith to defend our selves . for it we are not to use images in divine worship , because they cannot set out the nature of god as he is in himself , we are not at all to think of him when we worship him ; the thoughts concerning his very nature or person which we frame of him ( though haply they be not without some truth ) having yet as little similitude with him whom we worship , as the imagination of a man born blind hath with the glorious image of the sun : he feels indeed the comfortable effects of his presence upon his body , but his eyes did never see , nor can his mind conceive how illustrious he is to look upon . . to this purpose the most witty , cautious and subtile sort of the pagans apologize for themselves : nor are we to envy them , if they hit upon any thing more weighty and substantial in their apologie . for christianity is so excellent in it self , that we need not phansy any religions worse then they are , the better to set off its eminency . besides , the more tolerable sense we can make of the affairs of the ancient pagans , the easier province we shall have to maintain against prophane and atheistical men , to whom if you would grant , that providence had utterly neglected for so many ages together all the nations of the world , except that little handfull of the iews , they would whether you would or no from thence infer , that there was no providence over them neither , & consequently no god ; it being a thing incredible , that there should be any providence at all in things of the highest concernment , unless it dispread it self further then into such an inconsiderable part of the world as some imagine . but that the heathen were not so utterly destitute of means as some would make them , s. paul seems largely enough to declare in his epistle to the romans . and that their condition was not so horridly desperate , he may perhaps seem to intimate from that favourable expression in his speech to the athenians , where he saith , god connived at the times of their ignorance . but i had almost forgot my self , my design being not to apologize for the heathen , but to answer what they apologize for themselves : which i shall doe very briefly . chap. v. . an answer to the last apology of the pagans ; as first , that it concerns but few of them , . and that those few were rather of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then pure pagans . . that the worship of images is expresly forbid by god in the law of moses . . that they rather obscure then help our conceptions of the divine powers . . that there is great danger of these images intercepting the worship directed to god. . he referrs the curious and unsatisfied to the fuller discussions in polemical divinity . . first therefore we are to consider that what has been here alledged in defence of the pagans , concerns but very few of them , the generality of them being idolaters in the grossest sense , as is manifest out of the complaints of david , psalm . as also out of the epistle of ieremy , and other places . . secondly , it is questionable whether those few , such as pythagoras , socrates , plato , plotinus , plutarch , and the like , are to be reputed mere pagans , or whether they came nearer to the nature of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having been imbued with the knowledge of that one eternal spirit which is the creator and governor of all things , by conversing with the iews , or by conversing with them that had conversed with them . and that they had the knowledge of him by the communication of some such hidden tradition or cabbala , seems manifest in that these more holy and more expert men in divine mysteries amongst the heathen taught also the triunity , as well as the immateriality , of the godhead ; i mean the first and chiefest of them , such as pythagoras and plato : which being a reach above humane wit , and a thing so usefull to be taken into christianity , is to me a strong argument that it was none of their own invention , but that they had it either from those that were inspired themselves , or had received it from those that were inspired . . thirdly , the making of graven images and falling down before them is a thing expressly forbidden to the people of god in that religion where himself thought fit to appear in the framing of it ; which is an evident sign of the faultiness of the use of idols in divine worship . . fourthly , the pretended serviceableness of images for the instructing the people and the setting out to them the nature of that divine power which they are to adore , seems very questionable . for the presence of so strange an object before their eyes striking the outward sense so strongly , may rather hinder the inward operation of their mind from more pure and genuine conceptions of god , then at all further them in the framing of them ; and as memory is too often lost by the use of writing , so the power of imagination as to divine things may be spoiled and enfeebled by these false props of external representations . . fifthly and lastly , there is a great danger , of which the jealousie of god seems very sensible , that these vice-royes and representatives of the divine majesty , as they would have them to be , may prove treacherous to the highest soveraignty , intercepting and keeping to themselves all those praiers and praises , all those immolations and sacrifices that are offered by the people . for the unskilfull multitude seeing the priest sacrifice and all the people pour forth their devotions with their eyes fixed on the idol , set upon some high place , carved into all the members and organs of life and sense so artificially that he seems to sight to be a living person , are easily driven through the weakness of their wit to imagine him to be such indeed , and to adore him as a living and powerfull deity , such as is able to doe them good or hurt according to his own pleasure , as grotius well observeth out of s. augustine . . but if this our answer shall seem liable to a further replie , i shall remit the disputacious , to the mercy of school-divines , and the rack of polemical theology , my self being better employ'd in laying on a charge upon universal paganisme so evidently true , that the craftiest and most refined wits of them all shall not be able to elude it . chap. vi. . a new and unanswerable charge against paganisme , namely , that they adored the divine powers no further then they reached the animal life , as appears from their dijoves and vejoves , . jupiter altitonans , averruncus , robigus and tempestas . . from the pleasant spectacle of their god pan : what is meant by his pipe , and nymphs dancing about him . . what by his being deemed the son of hermes and mercury , and what by his beloved . nymph syrinx , his wife echo , and daughter iambe . . the interpretation of his horns , hairiness , red face , long beard , goats feet , and laughing countenance . . that heavy accusation of polytheisme , atheisme and idolatry which was laid upon the heathen you have already heard , and with what sleights of wit they have endeavoured to defend themselves , pretending that in the varietie of their worships , it is but one eternal deity that they adore according to the manifestations of his presence who worketh all in all . the charge we shall lay upon them now is not , i confess , so grievous , but more devoid of all shew of any solid answer whereby they may quit themselves thereof . and in brief it is this , viz. that though we should admit that they did worship one eternal and incorporeal deity , infinitely wise , good and powerfull ; yet it is evident that they worshipped him only in such manifestations of him that nearest concerned the animal life ; that is , in such as were most dreadfull and terrible , or alse most pleasing and agreeable thereunto . hence it is , as i said before , that they had their vejoves as well as dijoves , both which was but apollo , or the sun who is the visible diespiter or lucetius : but because he also sometimes by the soultry heat he causes in the aire raises also plagues and pestilences , he was worshipped also under the name of vejovis , whose temple was of old to be seen in rome , and his image holding arrows in his hand as being ready to hurt ; as you may see in gellius . . the horrour of thunder also made them worship iupiter under the notion or title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of iupiter altitonans , as the latines call him ; and the scripture it self forbears not to call thunder the voice of god. the fore-named critick adds to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the greeks would style him ) averruncus and robigus ; the latter whereof , he saies , is to be pacified for the security of our corn , the other for the safety of our selves . but the former seems rather a general name belonging to every divine power that is to be attoned to keep off mischief , then to any one particular manifestation of the wrath of god in the world. such as is a storm or tempest at sea , whom the romans made a particular deity after their consul cornelius scipio had escaped the danger . te quoque , tempestas , meritam delubra fatemur , cum penè est corsis obruta classis aquis . . such instances as concern the pleasure and gratification of the animal life are innumerable ; but some we must produce , that thereby you may the better judge of the rest . and it seems their god pan , by whom , as his name denotes , they understood the universe , was a very pleasant spectacle to them , both by his picture , and other conceits they had of him . for why was he pictured with a pipe in his hand and a laughing countenance ? why were the nymphs imagined to dance about him at the sound of his musick ? but that they did acknowledge that all things in the world are ordered with an excellent congruity and harmony ; so that the inhabitants thereof , that is , the souls of living creatures , which are the nymphs here mentioned , being touched every one with the sense of what is most gratefull and agreeable to it self , are conceived to skip and dance for joy . that they meant the material or visible world by pan , is apparent as well from what they write of his birth and amours , as from other observables in his image . . for he is said to be the son of mercury or hermes , which is the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of god , as the world is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now the universe being but one , pan is rightly exempted from that rabble of sweet-hearts that the other deities are feigned to have had ; for there is no body for him to love , only the reflection of himself from the minds of men that contemplate him . this , when his nature is returned most truly , and the order of things and ends of providence are rightly understood , is his beloved nymph syrinx ; if more rudely and brokenly reflected , his wife echo , of whom was born iamble a tattling gossip full of ridiculous stories and old-wives tales , full of scoffs and cavils and misrepresentations of those things that are observed in the world. by which reputed daughter of pan may be well understood the false sects of philosophy & vain superstitions that ever abounded in all ages , which though they may please the ignorant , yet seem either idle or impious to them that know better . . but it is most manifest by his image , that they understood the universe by him . for what could be meant by his acute horns and the hispidity or hairiness of his skin , but the effluvium of particles or the rayes of things , burring out from all bodies that act at a distance ? which is most conspicuous in the lights of heaven , which are so far removed , and which yet we see , as also all other objects of sight , by virtue of a pyramid , whose basis is in the object , and cuspis is in our eye . these in general are the horns of pan : and the bright redness of his face denotes that colour in the sky ; as his prolix beard the streaming light of the sun and moon ; and his being clothed with the spotted skin of a leopard the stars ; it may be also the spottedness of the sea and the earth , the one with islands and the other with flowers . that he is partly man and partly beast , denotes the comprehension of all living creatures as well irrational as rational ; and that he stands on the feet of a goat , that the species of things could not subsist without proclivitie to lust , of which the goat is a notorious emblem . and that he is made laughing , signifies that the whole world is res ludicra , as that merry prophet mahomet speaks ; to whom we may adjoin the suffrage of the poet who makes man's life a stage-play . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this life 's a scene of fools , a sportfull stage , where grief attends him that is over-sage . but this i have touch'd upon already . we pass therefore to their particular deities . chap. vii . . that as the world or universe was deified in pan , so were the parts thereof in coelius , juno , neptune , vulcan , pluto , ops , bacchus , ceres , &c. . that the night was also a deity , and why they sacrificed a cock to her , with the like reason of other sacrifices . . interiour manifestations that concern the animal life , namely that of wrath and love , which are the pagans mars and venus . . minerva , mercurius , eunomia , &c. manifestations referred to the middle life . . the agreement of the greeks religion with the romans , as also with the aegyptians . . their worship of the river nilus , &c. . that the religion of the rest of the nations of the world was of the same nature with that of rome , greece and aegypt , and reached no further then the animal life . . and that their worshipping of men deceased stood upon the same ground . . this universal specimen of the divine power , the world , as they have deified the whole , so they have also made deities of the parts thereof . for their uranus or coelius , what is it but the heavens ; their iupiter and iuno , the air and clouds ; neptune the sea ; vulcan ( that limping deity ) the fire ? who is said to halt , quod sine ligneo tanquam baculo progredi nequeat , as phornutus notes , meaning by his going with a stick the fewel he is sustained by . by pluto they mean the interior parts of the earth , out of which gold and silver and other precious commodities are digged . by ops or bona dea the exteriour parts of the soil in general , that afford the necessaries of life to both man and beast . hither also is to be referred bacchus , ceres , pomona , flora , and such like deities ; as to coelius the hoast of heaven , and in special the sun and moon , the most famous deities among the pagans : the latter goes under the name of diana , the former of apollo , and it may be of vesta . for her temple was round , and a fire kept there constantly by the vestal virgins in the midst of the temple ; which denotes that the sun is in the midst of the world : and her name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he stands still , according to that more accurate hypothesis . . neither were they sensible only to the pleasure of the lights of heaven , but also of the convenience of night , that dark shadow of the earth , within whose sable curtains all living creatures so sweetly repose themselves : wherefore they made night also a goddess , under the name of latona or nox ; and they sacrificed a cock to her , as ovid tels us in his fastorum , because he was a disturber of that rest and silence the night is the bestower of to wearied mortals . so they sacrificed a dog to diana for his bold barkings at the moon , a goat to bacchus for brouzing on the vine , a sow to ceres for rooting up her corn. such obvious reasons as these brought in an infinite number of ceremonies , which will not be worth the while to run over . the nature of the deities themselves which the pagans worshipped being a sufficient argument of the sense and meaning of their religion , and that it reached no further then the animal life . . we have named the most eminent exteriour manifestations of the divine power in the world : we shall now give a few instances of the interiour . and the most notable , i conceive , are those two natural passions of wrath and love ; which powers they adored under the names of mars and venus . the schoolmen would call them the irascible and concupiscible , to which two they reduce the rest of the passions of the minde : but we cannot insist upon these things . . there are also other interiour deities , as i may so call them , such as pallas or minerva , mercurius , eunomia , and the like : all which reach no further then the middle life i speak of , and are the improvements of mans reason in the knowledge of nature , the discipline of war , political iustice , skil in trades and traffick , the invention of letters , of musick , of architectonicks , and ( if you will ) of all kinds of mathematicks ( an instance whereof you have in that precept of the oracle , that bad them double the cube ; ) which because they may be in us without any sense of the divine life at all , i think we may also venture to call animal or natural . for as for him that is the best accomplish'd in these , yet that of the apostle may be still true of him , animalis homo non capit quae sunt spiritûs dei , the natural man is uncapable of spiritual and divine matters . . that the religion of the romans , in which we have chiefly instanced hitherto , reached no further then the animal life , is plain . the greeks differ'd little or nothing from them , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being intended to twelve of those deities which were acknowledged by the romans , and such as we have named already . and for the aegyptians it is evident also that their religion was no better , if not worse ; their serapis being the same with pan or the universe , according to the concession of his own oracle ; and their osiris and isis but the sun and the moon , deities scarcely left out of the worship of any heathens . it is true there is a people in africk that curse the sun by reason of his immoderate heat ; but it is the stronger argument where the comfort of his rayes is felt , ( and in what nation are they not ? ) that the rude people did as much bless him and adore him . . the river nilus was a great god with the aegyptians too , as ganges with the indians , they both of them fattening the soil by their overflowings . the divinity of nilus apollonius also that rambling greek did supersti●iously acknowledge , by doing his devotions to the river within the sight and noise of his roaring catarracts , after he had visited the gymnosophists . but for themselves it is no wonder they should deify so grand a benefactour , they worshipping such things as liv'd on his benevolence . for such were the living creatures , birds , beasts , and creeping things , to which they did divine honour ; nay you may add trees and plants , onyons and garlick not excepted , as every one casts into their dish . . what we have said of rome , greece and aegypt , may be made as manifest concerning the religion of all the parts of the world beside , as of arabia , persia , india , china , tartary , germany , scythia , guinea , aethiopia , and in the new-found world , as in virginia , mexico , peru and brasilia . but it would be as tedious as needless to harp so long on one string by so voluminous an induction ; and it is more warrantable to be sparing then over-lavish in so copious and confessed a matter . whoever reads those writers , which are numerous enough , that can inform them in this inquiry , he will assuredly find , that the religion of the heathen reached no further then the objects of the animal life ; and that though they may go under several names , yet that they are the same things every where , viz. wrath , lust and sensuality ; or such things as are in subserviency to these , as corn , wine , and other requisites for the necessities or delights of man ; as also those powers that have an influence upon these , as the sun , moon and stars , fire , water , air , and the like . . we may adde to these inanimate things , eminent persons whom they could not but acknowledge as their great benefactors . such were their law-givers , kings and commanders that fought their battels successfully ; the first inventours of arts or any useful contrivance for the convenience of life . wherefore the most subtil defenders of the worship of the pagans , let them elude the charge of idolatry as well as they can , or polytheism , yet they can never avoid the imputation , that their serving of god in the heathens ceremonies , is not any thing more then the acknowledging that power that is able to gratifie or grieve the spirit of the mere natural man. chap. viii . . that judaism also respected nothing else but the gratifications of the animal life , as appears in all their festivals . . that though the people were held in that low dispensation , yet moses knew the meaning of his own types , and that immortality that was to be revealed by christ. . that their sabbaths reached no further then things of this life ; . nor their sabbatical years and iubilees ; . nor their feasts of trumpets ; . nor their feast of tabernacles ; . nor their pentecost ; . nor lastly their feast of expiation . . and truly that the absolute transcendency of the christian religion may be the better understood , i cannot here omit that iudaism does very much symbolize with paganism in this point we are upon . for though the iewes were very right and orthodox in this , in that they did direct their worship to that one and only true god that made heaven and earth , and is the author and giver of every good gift ; and that without the offence and scandal of idolatrous worship : yet under this dispensation of moses , he seems openly to promise nothing more to the people of the iewes then the present enjoyments of this natural life , nor threatens any thing but the plagues thereof , as seems manifest , deuteronomy . where the blessings of obedience to moses his law , and the cursings of disobedience are largely set down . . not but that i can easily believe , that moses himself understood the mystery of immortality , and the promise of those eternal joyes to be revealed by the messias in the fulness of time , as also the meaning of all the types that refer unto him ; and that his successors also in that nation , their holy men or prophets , had some measurable knowledge thereof : but my meaning is , that the generality of the iews were locked up in this lower kind of dispensation , and that moses his law in the externals thereof drives at no higher then thus ; as is apparent from all the festivals thereof , they none of them concerning any thing more then the enjoyments and conveniences of this present life . . for as for their sabbaths , they were but a memorial of the creation of this visible world , the belief whereof the sadducees embraced as well as others , though they denied that there was either angel or spirit ; for there is not any mention of the creation of any such thing in the external letter of moses , and therefore the appearances of angels they look'd upon as only present emanations from god , which ceased as he disappeared . . and for their sabbatical year , as also the year of iubilee , which was celebrated at the end of seven times seven years , besides that they are not without a reflection upon the creation of the world , which was compleated at the seventh day , wherein therefore god rested ; the other reasons , according to the text of moses , reach no further then the things of this present life . for as concerning the sabbatical year , the precept runs thus : six years thou shalt sow thy land , and gather the fruits thereof ; but the seventh year thou shalt let it rest , and lye still , that the poor of thy people may eat : in like manner thou shalt deal with thy vineyard and with thy olive-yard . and for the iubilee , it is evident that it had a secular use , for the releasment of servants , and restoring of lands to their first owners who were necessitated to sell them . those feasts therefore were instituted in order to a political good . . their feasts of trumpets and their new-moons seem indeed to have an higher use , to call the people together to hear the law : but i told you before that the blessings and cursings of the law were merely temporal . and for their sacrifices of thanksgiving and of atonement , they were in reference to what is good or evil to this life of the flesh. . their feast of tabernacles was instituted in remembrance that the children of israel dwelt in tabernacles and boothes , when god brought them out of the land of aegypt . as also their passeover was a more particular representation of the manner of their delivery out of the hands of the aegyptians ; as you may see exodus the . . their pentecost , that is , the fiftieth day after the passeover , in this they offered two wave-loaves ; as upon the second day of the passeover they offered a sheaf of the first fruits of their harvest : so that those solemnities respected merely the fruits of the earth . . and lastly , as for the feast of expiation , wherein the scape-goat carried away the sins of the people and the evils deserved thereby into the wilderness ; being , as i have already intimated , that those plagues or evils denounced in moses his law be but of a secular consideration , it is plain that this particular ceremony in the religion of moses , in the letter thereof , reaches no further then the pleasures or aggrievances of this mortal life : it being reserved for christ alone to bring the most certain and most comfortable news of that eternal joy which we shall be made partakers of with him for ever in the heavens , who was to abolish death , and to bring life and immortality to light through the gospel , as s. paul speaks . chap. ix . . the preeminency of judaism above paganism . . the authors of the religions of the heathen , who they were . . how naturally lapsed mankind fals under the superstitious tyranny of devils . . the palpable effects of this tyranny in the nations of america . . that that false and wilde resignation in the quakers does naturally expose them to the tyranny of satan . . that their affectation of blinde impulses is but a preparation to demonical possession , and a way to the restoring of the vilest superstitions of paganism . . what shall we say then ? is there no real difference at all betwixt iudaism and paganism ? yes a great deal . for though they both seem to agree in this , that they neither reach further in their end then the gratifications of the animal life ( it being indeed incredible , that their souls , that are so low sunk that they cannot see beyond this present state , should emerge to so high a pitch of sanctification as is understood by that life we call divine : ) yet iudaism has the preeminence far above paganism . first , in that those rich discoveries of the gospel are so exactly adumbrated and shadowed out in the mosaical types , that a man may be assured that they were prefigured by them . secondly , that the worship of god according to the rites of moses is more pure and devoid of all suspicion of idolatry , which the religion of the heathen was not , as has been already declared . . lastly , in that god himself was the institutour of the religion of the jews , whenas the rites of the heathen were found out and appointed either by angels , as some would have it , such as were the overseers and guardians of severall nations and countreys , ( who if they were good , the inhabitants of the earth it seems revolted from them , and corrupted their primitive institutions so long ago , that the knowledge of them never arrived to or hands ; ) or else at the best they were but the better sort of lapsed spirits , or crafty political men , or impure and malicious devils . and so far as history will give us light , all the religions of the world , saving those of moses and christ , have no better authors then those of the three last kinds , as you may gather out of what has been already spoken ; and too many of them , i suspect , have been ordained by the foulest and wickedest of all the lapsed crew . . for mankinde being so much sunk and fallen from god by the temptation of the devil , like a bird or prey he follows his prize , and hunts there where his game is most , hovering over the sons of men , whom he having struck down to the earth , le ts not his hold go , but having once seized upon them , keeps them as long as he can within his own power ; it falling to his share to domineer over men as naturally as wicked men to circumvent and domineer one over another , i mean the more powerful and subtle over the more weak and unwise . . of which the whole new-found world seems to be an ample testimony ; there being very few places in america , but such as were discovered to be palpably and visibly under the power of the old serpent , their religious rites and ceremonies being as uncouth and antick and more bloody and cruell then those that witches are known to be tied to here . for the mind of these apostate spirits is , that the remnant of the law of nature and light of reason in man should be quite obliterated , and that mankind should be wholy their vassals , and that they should forget the nobleness of their own condition , and stoop to whatsoever they require of them , which are commonly such things as become none but mad-men and beasts . . and therefore it is a very dangerous and false kind of resignation in those that would pretend to a more then ordinary pitch of religion , to bid adieu to the rules of humanity and reason under the pretence of the exercise of self-denial . for thus giving away their own will in those things that are laudable and good , they give room for the devil to enter and to possess them soul and body , and to drive them to the most vile , sordid , the most uncivil and ridiculous , nay the most wicked and impious , actions that humane nature is liable to ; as is too much already found in some of that fanatick sect of the quakers , who under pretence of crucifying the dictates of reason and humanity and every thing they find their spirit carried to , smother that lamp of god in them : and being thus got in the dark , are the scorn and laughing-stock of satan , that sworn enemy of mankind the devil ; and delusive spirits , like so many ignes fatui , lead them about in this bewildring night that they have voluntarily brought upon themselves , by not making use of that talent that god already had given them , but flinging of it away as an unholy thing . . this is true of several of them by their own confessions ; and things of a like nature to these are evident in most of them , whether themselves will confess it or no : but let them pretend what they will , most certain it is , that that spirit that leads them from the scriptures , from the use of reason , from common humanity , from their loyalty to christ that died for them , and whom god has exalted above all powers and principalities whatever , either amongst men or angels ; that spirit , i say , that seduces them from such indispensable points as these , is none other then he that seduced man at first , and would again bring him into a slavish subjection to himself by despoiling of him utterly of all those tender touches of spirit , and warrantable suggestions of reason and natural conscience , or the laudable customes of his education , to act merely upon blind impulses , of which no account is to be given , that thereby he may be the easier possessed by him , and be hurried to any vileness of wickedness , to any cruelty or uncleanness without stop or resistance ; and that the law of christ being extinguished , the most foul and barbarous forme of religion amongst the gentiles may be restored . for the virulent enmity of this sect against the ministers of the gospel is no obscure argument that they are acted by the envy of the devil , whose kingdome already has in part , and shall still fall more and more by the hand of our saviour : whose triumphs that we may see how just they are , we must not passe over paganisme so favourably as we have , but discover the beastly and bloody tyranny of satan upon the nations of the earth in his more execrable rites and ceremonies , the abominableness whereof demonstrates that they had no other institutour but himself . chap. x. . the devil 's usurped dominion of this world , and how christ came to dispossess him . . the largeness of the devil's dominion before the coming of christ. . the nation of the iews , the light of the world ; and what influence they might have on other nations in the midst of the reign of paganisme . . that if our hemisphere was any thing more tolerable then the american , it is to be imputed to the doctrine of the patriarchs , moses and the prophets . . that this influence was so little , that all the nations besides were idolaters , most of them exercising of obscene and cruel superstitions . . that the kingdomes of the earth are , or rather were , at the disposal of the devil , was his own boast to our saviour when he would have tempted him to fall down and worship him : and it is observable that our saviour disputes not his title , though he denyes him that homage ; nay he seems to acknowledge his present possession and dominion over this world , by calling him the prince thereof , though an usurper , and such as himself came to deliver the nations from . now is the redemptiom of this world , ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , as grotius has noted ) now is the prince of this world cast out ; and i when i am lifted up from the earth , will draw all men unto me . . now how absolute and universal his dominion was before christ came into the world , we shall easily understand if we consider that he had one hemisphere entire , viz. america with the adjacent islands ; and this other wherein we live , and that contains those three great continents , europe , asia and africk , ( saving the little that that handful of the people of god did possess , ) what of it was not his ? . this family therefore of the faithful has in all ages been , as our saviour speaks , the light of the world ; though never so visible and so spreading as after his coming : and it is not to be doubted but wise men of several nations communicating with the iews , whether in palestine or aegypt , carried something away with them whereby they might better the laws and rites of those countries wherein after they did for any time reside . so that if the examples of the tyranny of satan , or the impurity of his institutions and ceremonies be not so many , nor so heinous and abominable in these parts of the world as in the other hemisphere , it is not to be referred to any tolerableness of his malice or wickedness , but to the efficacy of that light whose appearance very oft is so gratefull and congruous to the soul of man , that though it have been nursed up in vain and unclean superstitions , and bloody and beastly rites of a false religion ; yet so soon as a purer forme is propounded , with confidence it closeth with what is better , and resisteth the power both of a bad custome and an ill master at once . . i speak not this as if the knowledge of god in the ancient patriarchs , moses and the prophets had any such considerable influence upon the inhabitants on this side of the earth , as that we were at a loss for examples of what was sufficiently abominable amongst the nations ; but that if we may seem to have been in any more tolerable condition then the americans , that it may not be imputed to any remisness in that hater and contemner of mankind , but to the providence of god and the power of truth , the light whereof at so great distances , and so many reflections and refractions , is not without some effect . . but scarce any where at all of that efficacy , as to keep off the grosness of idolatry : but in many places it was so perfectly absent , that beastliness , obscenity and execrable cruelty was added to the other unpardonable parts of their superstitions . it would be an endless business to bring in all the instances we may , but some we must , as a pledge of the rest , and in what order it happens ; and that with all briefness possible , onely naming their abominations , not insisting upon them . chap. xi . . the villanous rites of cybele the mother of the gods. . their feasts of bacchus : . of priapus , and the reason of sacrificing an ass to him . . their lupercalia , and why they were celebrated by naked men . . the feasts of flora. . of venus , and that it was the obscene venus they worshipped . . that their venus urania , or queen of heaven , is also but earthly lust , as appears from her ceremonies . . that this venus is thought to be the moon . her lascivious and obscene ceremonies . . the first that comes to my thoughts is the mother of the deifyed rabble , cybele , mater deorum , the celebration of whose rites had so much villany and debauchedness in it , that the more ingenuous of the roman were ashamed of the office. the priests clad in party-coloured coats danced antick dances , writhing about their heads ilfavouredly , and keeping time with their hands upon their breasts to the tune of the tabret , pipe and cymbals , footed it thus from house to house through the streets , begging mony of the people to the use of cybele the mother of the gods. from whence they were called metragyrtae as well as menagyrtae ; but they were such noted beasts and drunkards , that their gross misdemeanours gave an occasion to that by-word , circulator cybeleius , whereby they understood a lewd dissolute villain , given wholly up to drunkenness and debauchedness . . i cannot name the bacchanalia , but your phansies will prevent me , where it seems ( and it is the complaint of that sober writer livy ) that though the title of the feast be bacchus , yet the conlusion is promiscuous lust and venery , nay violent force and fightings and frequent murders . for the opportunities of night , and the mixture of men and women together of several ages and orders , and the incitation of lust through the intemperance of wine made them transgress all the bounds of shame and modesty ; so that with unresistible violence they would force whom they could , and falling out about their prey , wound and kill one another ; the noise and grones of the dying parties and the shreeks of the ravished women not being heard by reason of the rattling and tinckling of their tabrets and cymbals which sounded all the while : so that it seems the romans as well as the sicyonii worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but to let that goe uninterpreted ; . priapus , what a filthy deity was he ? his image so obscene , as you may see in the poets , that no chast pen would describe it after them , though their description be but a testimony of the truth of the abomination . to this impure god they sacrificed an asse : the reason ovid in his fastorum tells at large ; but it is so lascivious , that it will be sufficient only to have hinted it . it seems the god was in love with the nymph lotis , who lying with the rest of the rural deities in the grass in a moon-shine night , and being fallen asleep , priapus by stealth intended to have deflowred her : but when he was over-near the perpetrating of his villany , old silenus his asse chanced to bray so rudely and loud that he wakened the nymph and defeated the god of his lewd purpose , debarring him of his desired pleasure , and exposing him to the derision of all the rural deities by the mishap . omnibus ad lunae lumina risus erat . and therefore the heathens sacrifice an asse to priapus , as a reiterated revenge upon that beast for doing him so great a displeasure . . some such reason as this the same prophet of the heathens , as i may so call him , gives of mens running up and down stark naked in the lupercalia , which were celebrated to the honour , or rather dishonour , of pan , lycaeus , faunus or sylvanus ; for it is nothing but a memorial also of his defeated lechery . for hercules having retired into a wood with his wife omphale , a fair and goodly person and richly attired , this rural god by chance espying her , fell in love with her , watched where they took up their lodging , and silently stole into the cave by night : where hercules and omphale having changed garments , he lying in his wives clothes , and she in his lions skin , made the lustfull god mistake so unluckily , that it cost him , besides the shame , the bruising of his body against the sides of the cave , where the enraged heros cast him , discharging himself of so uncouth and unsutable a bed-fellow . and this is the reason why sylvanus will have his ceremonies performed by naked men in detestation of that deceit and mistake that may ly under clothes . veste deus lusus fallentes lumina vestes non amat , & nudos ad sua sacra vocat . the god abus'd by cloths that hinder sight , unto his feasts the naked doth invite . so lascivious are the rites , and so frivolous the theology of the ancient pagans . . flora is a name that sounds more innocently , but yet her solemnities are not performed without shameless wantonness and uncivil mirth ; lewd harlots being appointed to run up and down naked , pleasing the spectators with their obscene gestures and meretricious disportments . . their goddess venus can be no sooner mentioned then suspected , and that deservedly . for though plato and plotinus acknowledge a twofold venus , the one heavenly , the other popular and carnal ; yet that distinction in the true meaning thereof seems only to be lodged amongst the better sort of philosophers , the people doing their devotions to that lower deity , as it appears by the epithets they give her , and the ceremonies they perform to her . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the argivi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the athenians , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the syracusans worshipped , can be no other but that power which is the president of lust , as the meaning of those unchast epithets does plainly demonstrate . and that venus which was worshipped at cyprus , the phallus which was shewn amongst other of her ceremonies evidently declares her nature to be of the same kind . . there was indeed an urania , a celestial venus , she is called the queen of heaven in scripture , venus mylitta in prophane writers , ( mylitta signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which was worshipped as well in some parts of africk as in babylonia ; but the reason of her name , which we have already told , as also the manner of her ceremonies , do manifestly shew that she was but that popular venus we spoke of before . for young women sate in her temple , their places being distinguished by certain lines or threads , which any stranger that would make use of their bodies , broke , and so carried her apart that he had a mind to deal with from the rest , and gave her a piece of mony for a requital ; and after this superstitious kind of fornication she was permitted to marry whom she pleased . the better sort of women made their abode near the temple in certain waggons covered like tents : from whence the abomination was called succoth benoth , and the goddess her self benoth for shortness , whence the criticks with great probability derive the latine word venus . . this venus which was worshipped so in several places , is conceived by some to be the moon , as by philochorus , who affirms her to be sacrificed to , if by men , in womens apparel , if by women , in mens apparel : which planet is rightly called the queen of heaven , and under the name of hecate is also maleficarum venus , as selden notes . astarte also is the same numen , served by her impure priests , men of filthy and effeminate manners . the abominableness of the worship of this goddess of lust is lively set out by eusebius in the life of constantine , nemus erat & delubrum extra publicam viam spurco veneris daemoni in parte verticis montis libani in fruticeto positum . erat hîc malitiae schola omnibus lascivis , ubi viri non viri muliebri morbo daemonem placabant . and besides this , it was , as he sayes , the rendezvous of all lewd persons , men and women given to wantonness , where they committed adultery , fornication and sodomy with impunity , because no man of any repute would come amongst them . chap. xii . . of their famous eleusinia , how foule and obscene they were . . the magnificency of those rites , and how hugely frequented . . that the bottome thereof was but a piece of baudery , held up by the obscene and ridiculous story of ceres and baubo . . of their foul superstitions in tartary , malabar , narsinga , and the whole continent of america . . that so villainous doings are found under so bad a title as this goddess bears , may seem less marvel ; but such solemnities as have had the greatest fame for mysteriousness and sanctity are not found clear of this course kind of filthiness . we will instance in one example for all , in the sacra eleusinia instituted to the honour of ceres , whom one would expect that she should approve her self an honest country matron ; whenas some of the sights to be seen in her temple ( as holy as they made those mysteries ) were but the ensignes of a bawdy-house , which was the cause i suppose that made socrates and demonax not care to be initiated . . but what by the power of delusive spirits or the fraud of the priests , that caused unexpected flashings of light and astonishing thunderings , besides other strange sights which they exhibited to them that were come to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these mysteries were in so great request , that they were honoured sometimes with the presence of no less then thirty thousand persons . claudian in his de raptu proserpinae sets out the solemness of these rites very livelily . iam mihi cernuntur trepidis delubra moveri sedibus , & clarum dispergere culmina lumen , adventum testata dei : jam magnus ab imis auditur fremitus terris , templumque remugit cecropidum — now do i see the trembling temple move from the foundation , and the roof all bright to send down sudden day shot from above , sign of the gods approach ; now strange affrights of bellowing murmurs echoing under ground fill the cecropian structures with their sound . . but this magnificent description of the poet will be quite dash'd out of countenance , if we do but produce that smart taunt to their foul superstition set down by the pen of one of the ancient fathers , tota in adytis divinitas , tota suspiria epoptarum , totum signaculum linguae , simulacrum membri virilis revelatur . to this of * tertullian we might add out of theodoret , or rather ( as some would have it ) correct tertullian's mistake . for they did ( say they ) exhibit to the eyes of the epoptae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being part as it were of this solemnity , tertullian's mistake is not quite so wide as they would make it , but the peoples eyes were befool'd with the sight of them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saies * theodoret ; and clemens gives a reason of it , because ceres after her long travail in seeking proserpina , being weary and very sad , sate in that heaviness on a certain stone , the greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ovid translates it , saxum triste , the sad stone ; hic primùm gelido sedit maestissima saxo , illud cecropidae nunc quoque triste vocant . the goddess being in this disconsolate condition , one baubo , saith * clemens , an old countrey-woman , offered her to drink : but the goddess being overcome with sadness and refusing it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and afterward it should seem more chearfully took off her cup. . thus filthy and impure is the religion of the pagans all over , whose nasty ceremonies had not been recorded by the pens , nor uttered by the mouths of the holy fathers , had not necessity done violence to their modesty . nor will i detain you any longer in so unsavoury a subject , though we might travail further in this mire , relating to you the unclean customes of candu in tartary , where they prostitute their sisters , their daughters , nay their own wives to strangers by way of honour to their idols : of calecut in malabar , where the king strains courtesie with the high priest , and will needs have him reap the primitiae of the pleasures of his new-married bride ; in that city also is there a temple dedicated to the ape , an animal of noted lechery : of narsinga , where women prostitute themselves to get mony for their idols : of the whole continent of america , where besides that their common lust and venery has no bounds , they also offer their daughters to be deflowred by their priests , and dedicate young boyes to sodomy ; particularly at old port and puna in peru , where the devil so far prevailed in their beastly devotions , ( as purchas relates out of cieza ) that there were boyes consecrated to serve in the temple , and at the times of their sacrifices and solemn feasts the lords and principal men abused them to that detestable filthiness ; and generally in the hill-countreys the devil under shew of holiness had brought in that vice . for every temple or principal house of adoration kept one man or two or more , which were attired like women even from the time of their childhood , and spake like them , imitating them in every thing ; with whom under pretext of holiness and religion their principal men on principal daies had that hellish commerce . but enough and too much of the foulness of the pagan superstition . chap. xiii . . the bloudy tyranny of the devil in his cruel superstitions . the whipping of the prime youth of lacedaemon at the altar of diana . . the sacrificing to bellona and dea syria with the priests own bloud . the bloud of the sick vow'd to be offered in cathaia and mangi , with other vile and contemptuous abuses of satan . . other scornful and harsh misusages in siam and pegu. men squeezed to death under the wheels of an idols chariot in the kingdom of narsinga and bisnagar . . foul tedious pilgrimages in zeilan , together with the cuttings and slashings of the flesh of the pilgrim . . whipping , eating the earth , plucking out eyes before the idol in new-spain , with their antick and slovenly ceremonies in hispaniola . . the intolerable harshness of their superstitious castigations in mexico and peru. . that these base usages are an infallible demonstration of the devil's hatred and scorn of mankind . . having given you a competent view of the misgovernment of the prince of this world in the lawless extravagancies of unclean lust ; we shall now consider his cruel insolencies and despightful usages of contemned mankind , which we may call the bloudy tyranny of the devil over men . and there are not a few examples thereof : we shall not omit to produce such as are on this side murther , and yet are manifest arguments of that envy and scorn he bears to man. as the whipping of the prime youth of lacedaemon before the face of their friends at the altar of diana : a custome so barbarous , that thespesion the chief of the gymnosophists thought fit to object it to apollonius that great reformer of paganism . but he is fain to excuse the lacedaemonians , as doing that which was the more tolerable ; the scythian goddess rigidly exacting of them the effusion of mans bloud at her altar . . the sacrificing to bellona was with the priests own bloud , which was also done to dea syria by hers at the fire-feast , where also young men in a superstitious rage , ( who after ran through the city with that in their hand which they had cut off from their body , and cast into some house or other , thereby to oblige them to give them their womanish habit and attire ) dismembred themselves in honour to the goddess . the sick in cathaia and mangi ( as is recorded by paulus venetus ) were taught to vow the offering of their bloud to their idol , if they recovered . and what had less pain ( but more contempt and scorn with it ) the priest used to besprinkle his congregation before he dismissed them , with bloud , milk , earth and cowes-dung . . in siam the religious orders are held under very hard lawes , it being death to speak to a woman , and to drink wine no less then stoning . that also is a base abuse of the people in pegu , as purchas relates out of gasp. balby , who drink the water wherein the priest has wash'd himself . in the kingdome of narsinga and bisnagar there is an idol to which they make long pilgrimages , and when they appear before him , come with their hands bound , or with ropes about their necks , or with knives sticking in their arms or legs , or else cut their flesh , and cast the pieces into the idol's face . the idol being drawn in solemn procession , the more zealous of the people lye in the way to be squeezed to death by the wheels , as both balby , odoricus and linschoten write . i might add other examples of this kinde , but i will not overmuch transgress my proposed method , not intending for the present to speak of any cruelties of satan but such as are on this side murther . . in zeilan they make pilgrimages of incredible tediousness ; for having travailed many hundred miles , they are fain to wade near twenty miles together in stinking mire , besides their clambering up an hill of many miles ascent by the help of ropes and hooks and bushes that they are to take hold of : and when they are got up to the top , and have fed their eyes with the print of his foot that was their ancient law-giver , they compleat their penance with pricking and cutting their own flesh . . in new-spain they sought pardon of their idols by whipping themselves on the naked shoulders , and taking up earth and eating it . in peru they lay prostrate on the ground before their idols , the more zealous not sparing to pluck out their own eyes in a blinde devotion . in hispaniola , when they sacrific'd , they were wont to thrust a consecrated hook down their throats to fetch all out of their stomachs ; which done they sate round their idol in an antick posture , wry-necked and cross-legged , praying for the acceptance of their sacrifice . . the priests and religious at mexico were wont to rise at midnight , having cast incense before their idol , to retire into a large place where many lights were burning , and there with lancets and bodkins to pierce the calves of their legs near to the bones , anointing their temples with the bloud . they would also slit their members in the midst in a frantick pursuance of a thankless chastity . they whipp'd themselves also with cords full of knots , besides their tedious and destructive fastings . these sad ceremonies they also used in peru , where they swinged themselves with stinging nettles , and struck themselves over the shoulders with hard stones . these and the like abuses ( that you may meet withall in writers ) which satan has put upon mankind , are a demonstration of his great contempt and hatred of us . but we shall come nearer now to make good that charge , which our blessed saviour , who came to destroy his dominion , most justly has laid upon this usurper , that he was a murderer from the beginning : which is most evident from that execrable custome of sacrificing of men to him under what account or title soever : which was an abomination practised of old in most parts of the world , as the testimony of historians will make good . chap. xiv . . men sacrificed to the devil in virginia , peru , brasilia . they of guiana and paria also eat them being sacrificed . the ceremony of these sacrifices in nicaragua . . the hungry and bloud-thirsty devils of florida and mexico . . their sacrificing of children in peru , with the ceremony of drowning a boy and a girle in mexico . . the manner of the mexicans sacrificing their captives . . the huge numbers of those sacrifices in mexico , and of their dancing about the city in the skin of a man new flay'd . . and in new-spain in the skin of a woman . . the knowledge of this is fresh concerning the americans , as that they in virginia sacrificed children to the devil , as also in peru for the health and prosperity of the ingua , and for success in war. the same they doe in brasilia . the people of guiana , of paria and other adjacent parts do not only sacrifice men , but some of them after feed upon the sacrifice . the priests of nicaragua , as purchas relates out of gomara , after the ceremony of a mournful sound and going thrice about their captives , of a sudden rip up their breasts with certain knives of flint , and then after the distribution of the body to the king , their high priest and him that took the captive in war , they set their heads upon trees , under which they sacrifice also other men and children . . in florida the devil appears to them and complains that he is thirsty : but nothing quenches his thirst but the bloud of men . acosta relates of the mexicans , that their priests would tell their kings that their gods died for hunger : the meaning whereof was , that they must forthwith go out to war to get captives for sacrifices to their gods. . in peru , at the inauguration of their new ingua , they sacrificed two hundred children ; they either cut off their necks , anointing themselves on the face with their bloud , or drowned them and so buried them with certain ceremonies . and the mexicans also are reported at a feast which they keep in their canaoes on the lake , to drown a boy and a girl , to keep the gods of the lake company . they of peru would also sacrifice virgins out of their monasteries , as the same author writes : and ordinarily any indian of quality , and those too of mean sort , would sacrifice their first-born to redeem their own life , when the priest pronounced that they were mortally sick . . the mexicans indeed , if acosta does not them overmuch right , sacrificed only captives to their idols . but they were unmercifully lavish of the bloud of their conquered enemy , their sacrifices being often repeated , and they sacrificing at least forty or fifty at a time , making them to ascend to the top of an high terras in the court of the temple , where the chief priest ( as also his assistants ) being clad in most ugly and diabolical dresses to astonish the people , opened the breast of the captive with a wonderous dexterity , pull'd out the heart with his hands , and shew'd it smoaking to the sun , to whom he did offer this heat and fume of the heart , and then cast it at the idols face , and with a spurn of his foot tumbled the body of the sacrifice down the stairs of the temple . . so prodigal was their abominable religion of humane bloud , that some daies they have sacrificed five thousand or more , and in divers places above twenty thousand , as acosta relates from the reports of the indians . there is one nasty piece of cruelty that he saies was used in mexico , which was the flaying of a slave , and apparelling another man with his skin , who was to go dancing and leaping through all the houses and market-places of the city to beg money for the idols ; and they that refused to give , he was to give them a ●lap on the face with the bloudy corner of the skin . . this is ill enough ; but that something worse in new-spain , where they flay'd a woman , and covered a man with her skin , who was to dance about the streets two daies together . so despightfully cruel and tyrannical has the rule of the devil been in the new-found pagan world ; and yet we shall not finde him much better in the old. for there we shall also finde him a bloud-thirsty murderer in most of the parts thereof . chap. xv. . the sacrificing of children to moloch in the valley of hinnom , . that it was not a februation , but real burning of them . that this custome spread from syria to carthage . . further arguments thereof , with the mistake of saturn being called israel rectified by grotius . and that abraham's offering up isaac was no occasion at all to these execrable sacrifices . . sacrificing of men in britain , lusitania , france , germany , thrace and in the isle of man. . in sundry places also of greece , as messene , arcadia , chios , aulis , locri , lacedaemon . . that the romans were not free neither from these salvage sacrifices . . to which you may add the cimbrians , lituanians , aegyptians , the inhabitants of rhodes , salamis , tenedos , indians , persians , &c. . syria is famous , or rather fouly infamous , for that cruel god of the ammonites , moloch , to whom they sacrificed their children burning them in the fire . this was , as in other places , so also done in the valley of hinnom , so called , à rugitu seu lamentis puerorum dum exurebantur , from the roarings and cryings of the children whilest they were a burning , or else from the possessours of that field , the sons of hinnom . it is also named tophet , from the beating of the drums they then used to drown the cryes of the poor infants that were sacrificed . some are of opinion that it was onely a februation , purification , or consecration of their children , not a sacrificing of them : but mr. selden has sufficiently confuted that conceit , to whom i remit the curious , de diis syris , syntagm . . cap. . . gaffarel indeed , though he will admit that certain persian colonies seated in samaria sacrificed their children to adramelech and anamelech the gods of sepharvaim , yet he will not allow by any means that children were sacrificed to moloch , but onely februated : and this he does in favour to the jews whom he would not have to stand guilty of such a detestable piece of idolatry . but it is beyond all exception plain , that they did sacrifice their sonnes and daughters to devils , psal. . and iosephus himself acknowledges of achaz , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see grotius upon the . of deuteronomy , where he does plainly enough prove that children were really sacrificed to moloch , though he does not deny but in process of time the rigour of this cruel custome might be changed into what was more tolerable , viz. the traduction of their children between two fires ; later ages finding out such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the mitigating of the barbarousness of their ancient rites . and it is not unlikely but that before this cruelty was quite laid aside , there was first a seldomer use of it , and that at last it vanished into simple februation ; which is the best way i know to save solomon's credit , and vindicate him from the suspicion of so barbarous a piece of idolatry , though he reigned long before achaz . . that this custome of sacrificing children spread it self out of syria into europe i cannot say : but it is likely that the carthaginians had it from thence , they being a colony of that nation ; and lactantius charges them with this cruel superstition , that they used to sacrifice men to saturn ; and that , being overcome by agathocles king of sicilie , and suspecting their god was angry with them , they sacrific'd ducentos nobilium filios , two hundred noble-mens sons at once . this abomination of sacrificing their children ennius also had noted of old , poeni sunt soliti sos sacrificare puellos . . the cretians also as well as the syrians sacrificed to saturn , however they took up the custome . but a further evidence that the carthaginians had theirs from the syrians is that the name of the god they sacrificed to was called amilcas , as selden notes out of athenagoras , which comes very near to moloch or milcham , and that they used also drums and pipes to drown the noise and cries of the sacrificed . porphyrius out of the phoenician chronicles tells us that this saturn the phoenicians call israel , who was their ancient king , and sacrificed his onely-begotten son to deliver his kingdome from a present danger of warre . his sons name also , he saith , was ieoud , which has near affinity with the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unigenitus ; and the whole narration seems to some a deprav'd story of abraham's sacrificing isaac , though grotius be of another minde , and haply out of a true conjecture : the mistake being in some scribe , who finding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was the name of the king that sacrific'd his son , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as philo byblius has it out of sanchuniatho ) thought it the usual contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whenas that phoenician king was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which the syrians use for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as enoch bore the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as grotius will more fully inform us upon deuteron . . but though that way that selden recites out of porphyrius were true , i do not see that this occasion should need to have any influence on remoter parts in europe , they of peru without any such invitation being lavish of the blood of their children in sacrificing them to the devil . but if it had , it were no excuse , but a greater reproach to them and their ill master , that god's refusall of so high and rigorous an homage ( though he had an indisputable right to it ) could not binde their hands from either offering or receiving such bloody sacrifices . . wherefore , without any such animation or emulation , i believe , the apostate spirits every where full of scorn and cruelty , did of themselves set up such abominable rites in most parts of the old world . as here in britain , where they were wont to sacrifice captives to foretel things to come , as tacitus writes . strabo affirms the same of the lusitani , who for the same purpose sacrificed their captives to mars . diodorus writes the same concerning the gaules , and suetonius of the germans ; eusebius of the thracians , who sacrificed men , to be better ascertained of their success in warre : and tacitus concerning the isle of man near us , saith , that it was the seat of the druids who were great men-sacrificers , which they performed in woods . lucos saevis superstitionibus sacros , that author calls them . . neither were the greeks free from this bloody superstition . for aristomenes messenius sacrificed three hundred men to iupiter ithemius . the arcades also sacrificed boyes to iupiter lycaeus , and the inhabitants of chios a man to diomedes . the locri were commanded by their oracle , for the asswaging of a pestilence , so send every year two virgins to troy , which had their throats first cut , and then were burnt in sacrifice to pallas trojana : and iphigenia , the butchering of her ( under the pretence of marriage ) by the hand of the priest at the altar of diana in aulis , is notoriously known , and lively set out by lucretius , with this epiphonema at the end of the narration , tantum relligio potuit suadere malorum . the lacedaemonians also sacrificed men to mars . phylarchus affirms all the greeks to have done the like . . pliny boasts that the romans were free from those cruel and impious superstitions : but if he mean they were alwayes so , it will be found but a boast . for of old they sacrificed men to saturnus and iupiter latialis , as tertullian and lactantius have noted ; and it was usuall with them to give men to be devoured by beasts in their great festivals , which they celebrated to this or the other deity . besides , they are said to have sacrificed at rome two greeks and two gaules , a male and female of each , every year . and throughout sicily and italy those barbarous sacrifices were very frequent according to pliny's own testimony , and were not abrogated at rome till about six or seven hundred years ab urbe condita . . we might reckon up more nations polluted with this execrable impiety , as the cimbrians , lituanians , aegyptians , the inhabitants of rhodes , salamis , tenedos and cyprus , also those of laodicaea , besides the indians , persians , arabians , albanians , and others ▪ but these may suffice which we have already named for remarkable examples of satan's villainous miscarriages in his usurped rule over the sons of men. chap. xvi . . four things still behind to be briefly touch'd upon for the fuller preparation to the understanding the christian mystery ; as first the pagan catharmata . the use of them prov'd out of caesar ; . as also out of statius and the scholiast upon aristophanes . . that all their expiatory men-sacrifices whatsoever were truly catharmata . . the second , their apotheoses or deifications of men . the names of several recited out of diodorus . . of baal-peor , and how in a manner all the temples of the pagans were sepulchres . their pedigree noted by lactantius out of ennius . . certain examples of the deification of their law-givers . . we have clearly and fully enough set out unto your view the uncleanness and cruelty of the pagan superstitions : there are only four things behind which we will lightly touch upon , and then i think we shall sufficiently have prepared the way to give you an easy and intelligible representation of the whole frame of christian religion , as it is set out in the holy scripture . the first of the four things i were a mentioning is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purgamenta , piacula : but the greek word is more proper , which signifies the death of some man which the pagans sacrificed for the expiating of their faults , and saving themselves from the rigour and vengeance of their gods. this reason was acknowledged plainly by the gaules , amongst whom this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this mactation of men was so frequent , as caesar has observed . pro vita hominum nisi vita hominis reddatur , non posse deorum immortalium numen placari arbitrantur : i. e. they think that unless the life of a man be given in lieu of the life of men , the majesty of the immortall gods cannot be pacified . and therefore , in gravioribus morbis , praeliis , periculis , homines pro victimis immolant aut immolaturos vovent , as ortelius cites it out of caesar , and therefore in more grievous diseases , warrs , dangers , they either sacrifice men , or at least make a vow they will sacrifice them . . this kind of sacrifice because it was made ordinarily of the vilest sort of people , slaves or captives or other contemptible persons , the apostle , to shew how vilely himself was esteemed of by men , set off his condition by a phrase borrowed from thence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . to this custome papinius statius alludes , where he brings in meneceus his mother speaking to him thus , lustralemne feris ego te , puer improbe , thebis devotumque caput , vilis ceu mater , alebam ? have i , ô wicked child , thee nourished like mother poor , for cruell thebes to be a lustral wretch , a vile devoted head ? this is noted also by servius upon virgil. but there can be nothing more pertinent either for the explaining of that phrase of the apostle , or for a clearer witnessing of this heathenish custome , then what grotius addes upon the place out of the scholiast upon aristophanes his plutus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. men that were sacrificed to the gods for the clearing of a city or people from the pestilence or any other disease , were called catharmata , which custome also obtain'd amongst the romans . and on another comedy the scholiast asserts it to have been also the custome of the athenians , and that they made choice of some poor useless wretches for that purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. for the athenians also g●t certain base and useless persons , and in the time of any calamity coming upon the city , as of pestilence and the like , they sacrificed these , thereby to be cleared of their piacular crime , for which cause these men were called catharmata : which in latine is piacula or purgamenta . . we might alleadge other testimonies , as that out of suidas upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and others ; but these may suffice for so easy a matter . for all the expiatory sacrifices wherewith they would appease the wrath of the gods , as often as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mactations of men ( which were too-too frequent all over the world , ) these men that were thus sacrificed were indeed catharmata properly so called . . the second thing we would have noted is , their apotheoses , then which nothing was more frequent amongst the gentiles , there scarce being any of the immortal gods so deem'd amongst them , but some mortall man there was also that bore the same name , and had the same worship also done unto him . diodorus instances in sol , saturn , rhea , iupiter , pan , ceres , and others , whose genealogies , inventions , or famous exploits that historian pursues in his first book of his bibliotheca historica . he names also belus the sun of neptune and libya , as the captain of an aegyptian colony into babylon , with whom it fared as with innumerable others , who were considerable benefactours to the countrey they liv'd in , or people with whom they did converse : they had altars and temples erected to their memorial , and sacrifices and religious ceremonies appointed to be done to them as to the immortal deities . . and baal-peor to whom israel joyned , where they are said to eat the sacrifice of the dead ; bede upon the text expounds it to this sense , initiati sunt & sacrificaverunt baal qui colebatur in phegor , belus enim fuit pater nini , &c. and that is the reason that they were called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they were sacrifices offered to the soul of the deceased belus . clemens alexandrinus upbraids to the heathen , that in a manner all their temples were nothing else but the sepulchres of some famous men , whose memory was the first occasion of those religious solemnities and ceremonies that were performed there . lactantius also out of ennius and cicero plainly demonstrates that the generality of the pagan deities , such as we have already named out of diodorus , were once men living here on earth , and produces out of ennius their pedigrees , counsels and transactions in this life . cicero makes a kind of distinction in his de legibus , where he makes this decree concerning religion : divos & eos qui coelestes semper habiti sunt , colunto , & eos quos in coelo merita locaverunt , herculem , liberum , aesculapium , pollucem , castorem , quirinum , i. e. let them worship the gods , both those who were ever accounted celestial , and those whom their merits have placed in heaven , as hercules , bacchus , aesculapius , pollux , castor , quirinus . . for the romans worshipped romulus , as the babylonians belus , like as other nations also have deified those that have first given them laws and religious rites ; as the scythians zamolxis , and the chineses their kings , and in particular their law-giver confusius . minos also , aeacus and rhadamanthus , for their singular iustice while they lived , were by the greeks assigned to the honour of being judges amongst the dead in the other world. but of this enough . chap. xvii . . the third observable , the mediation of daemons . . this superstition glanced at by the apostle in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that daemons are the souls of men departed , according to hesiod . . as also according to plutarch and maximus tyrius . . the author's inference from this position . . the third thing observable is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or daemons i mean their dii medioxumi , or rather those spirits that were mediatours ( as i may so call them ) betwixt the supreme deities and men. according to this sense is that of plato in his symposion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. god intermingles not himself with man , but all the converse and conference betwixt the gods and men is performed by daemons . and the same philosopher saies plainly and expresly , that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive the praiers and oblations that men make , and present them to the gods , and bring back from them rewards and injunctions which they communicate some way or other to men . but this is not plato's opinion alone , but of most of the ancient philosophers that would venture to say any thing at all in religion ; as of zoroaster , thales , pythagoras , celsus , plutarch , apuleius , and who not ? nay this conceit is so natural , that it is found among the rude americans , who profess that their zemes are no other then mediatours and messengers from the great god that is eternal and invisible , as peter martyr relates in his first decad , lib. . concerning the inhabitants of hispaniola . . this opinion of the heathen was glanced at by the apostle , coloss. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as grotius observeth upon the place . nor does the difference of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make any difference in the thing , the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as philo has noted ; and either of them is competible to the soul out of the body , as the same author also acknowledgeth . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also the soul in the body according to xenocrates in aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in like manner that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. happy ) who has a good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or genius , as xenocrates says , that be is happy or has a good genius that has a good soul. for the soul is every man's daemon or genius . but the more proper sense , and that which we mean in this place , is that of philo : to whom we may add the suffrage of hesiod , out of plutarch ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. but soules that have quit themselves from generation , and are for the future free from the incumbrances of the body , become daemons , carefull inspectours over mankind , according to hesiod . from whence haply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divido , it signifying the very same that anima separata . . and plutarch himself subscribes to hesiod's opinion , that souls freed from their bodies become daemons or genii , and that they goe up and down the earth as being observers and rewarders of the actions of men ; and that though they be not actors themselves , yet they are abbettors and encouragers of them that act ; as old men that have left off the more youthfull sports , love to set the younger sort to their games and exercises , themselves in the mean time looking on . so plutarch in his de genio socratis and maximus tyrius endeavour at large to prove that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or genii are nought but the souls of men departed , who are occupied much-what in such emploiments as they were in the flesh . . from whence it will follow that good men that were full of humanity & love to mankind , will prove good genii : & by how much their love is greater and their spirits more free and universal , that they will have a more generall inspection , or at least they will be more fit for it ; were they but armed with sufficient power and authority from above answerable to that noble dear affection they bear to man : and in that themselves have been in the flesh , and tasted what belongs to our condition , they will be the more kindly mediatours and negotiatours in our affairs . so reasonable is this opinion of the pagans concerning the intercession of their genii , but their worshipping of them as rash , they having no sufficient warrant thereunto . chap. xviii . . the fourth and last thing to be noted , namely their heroes , who were thought to be either begot of some god , or born of some goddess : the latter whereof is ridiculous , if not impossible ; . the former not at all incredible . . franciscus picus his opinion of the heroes ( feigned so by the poets ) as begot of the gods : that they were really begotten of some impure daemons , with josephus his suffrage to the same purpose . . the possibility of the thing further illustrated from the impregnation of mares merely by the wind , asserted by several authors . . the application of the history , and a further confirmation from the manner of conception out of dr. harvey . . examples of men famed for this kind of miraculous birth of the heroes , on this side the tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the fourth and last thing i would propound to your view is their heroes , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , that is , the souls of men departed this life : but there was something special in their birth , in that they were conceived to be born of some goddess impregnated by a man , or of some woman impregnated by some god. from whence plato would give the reason of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , love , because the heroes were begot by some god or goddess falling in love with mortals . such was the birth of aeneas , as antiquity has conceited , who was begot on venus by anchises , and of achilles the son of thetis by peleus . but that goddesses , that is , spirits susteining the person of women , should bring forth children ; though there be pretended true stories of such things , and that it may be it is not impossible , yet it seems to me very incredible . . but that the genii or spirits which antiquity called gods , might impregnate women so , that they might bring forth children without the help of a man , seems not to me to be at all incredible ; and most of your heroes have been reported to be such , the greater number of the most famous of them being certain by-blows of iupiter upon several women he fell in love with . for he is said to beget hercules upon alcmena , pelasgus of niobe , sarpedon of laodamia , dardanus of electra , amphion of antiope , minos and rhadamanthus of europa , of leda castor and pollux , and perseus of danae . his four last adulteries are handsomely comprized in a distich by the epigrammatist , with the fashion or fraud he used in his assaults upon those women . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . which i could not forbear to reherse , the first transformation there named , viz. of iupiter's becoming a swan ( when he had to doe with leda ) putting me in mind of ludovicus the familiar of that witch whose story franciscus picus so fully prosecutes , whom he confessed to have to doe with her , though in the rest of his parts in the shape of a man , yet with feet fashioned like a goose. but the main thing observable in that dialogue is picus his ingenious conjecture concerning these supposed fables of the poets , as some would have them . but he conceives there may be a considerable truth in them as concerning the generation of the heroes , and that in rude antiquity , when the dominion of the devil was more free , and mankind more idle and ignorant , there were really and frequently such congresses or venereous conjunctions of unclean spirits with women , according to that practice which to this day is confessed by witches , especially in their meetings and joviall revellings in the night at that solemnity which they call our lady's play , the ancients called it ludum dianae or ludum herodiadis ; where the witches , as themselves confess , do eat and drink and dance , and doe that with these impure spirits which modesty would forbid to name . which dalliance had sometime such real effect with them of ancient times , that the women , as picus would have it , were impregnated by the daemones or genii , the deemed gods of the heathen . from whence came famous men , that were not only reputed but really sprung ex stirpe deorum , according to their opinions they had of the gods. iosephus a sober writer acknowledges the birth of the giants of old to be after this manner , to whom he ascribes all the impiety and injustice that had crept into the world before noah's flood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he writes in his first book of iewish antiquities . . and though this may seem incredible to others , yet stranger matters have been asserted concerning the conception of females without the help of a male in the perfectest kind of living creatures : as that which virgil affirms in his georgicks concerning some metal'd mares that have conceived of the wind. ore omnes versae in zephyrum stant rupibus altis , exceptántque leves auras ; & saepe sine ullis conjugiis , vento gravidae ( mirabile dict● ! ) saxa per & scopulos fugiunt — they all standing on high crags with turned face to gentle zephyr , the light air they draw ; and oft , ( o wonder ! ) without venus law , quick with the wind o're hills and rocks they trace . which silius italicus expresses also very livelily of the spanish gennets of his country ; et venerem occultam genitali concipit aurâ . which that you may not suspect to be only the levity and credulity of poets to report such things , i can inform you that s. austin and solinus the historian write the same of a race of horses in cappadocia . nay , which is more to the purpose , columella and varro , men expert in rural affairs , assert this matter for a most certain and known truth . . wherefore if the free air by the advancing of the pleasure of the spirits of these animals , or actuating them by a volatil salt , will fill them so full of life and joy , that it will make their wombes blossome , as i may so say , and after bring forth fruit ; why may not an aiery spirit transforming himself into the shape of a man , supply his place effectually , he being able , as witches have confessed , to raise as high pleasure and indeed higher then any man can doe ; and so to loosen the body into a transmission of such principles and particles as will prove in their conflux in the wombe vital and prolifical ? which may be the easilier admitted , if we consider that the seed of the male gives neither matter nor form to the foetus it self ; but like the flint and steel only sets the tinder on fire , as dr. harvey expresses it . so that the pagan gods , when they would have to doe with women , needed no such ambages as ordinarily men imagine , viz. first to play the succubi , & then the incubi , that is , first to receive the seed of man , having transformed themselves into the shape of a woman , & then to transfuse the seed into the womb of a woman , after they had changed themselves into the form of a man. for it is not the matter of the seed , but a gratefull contact or motion fermenting or spiriting the place of conception , that makes the female fruitfull . so great a probability is there that there is some truth in that fame concerning the birth of the ancient heroes , though their time by reason of the uncertainty of the story is called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by historians . . but there is so strong a suspicion in the minds of men that there are such events in the world , that they venture upon some examples within the compass of more approved history , as alexander and scipio , whom many conceited to be the sons of iupiter . and diogenes laertius tells a formal story of perictione plato's mother being impregnated by apollo , which he confirms by the authority of three several writers , speusippus , clearchus and anaxilides . chap. xix . . that out of the principles we have laid down , and the history of the religions of the nations we have produced , it is easie to give a reasonable account of all matters concerning our saviour from his birth to his visible return to iudgment . . that christianity is the summe and perfection of whatever things were laudable or passable in any religion that has been in the world . . the assertion made good by the enumeration of certain particulars . . that our religion seems to be more chiefly directed to the nations then the iews themselves . . an enumeration of the main heads in the history of christ , that he intends to give account of . . i have now omitted nothing of considerable moment to our present purpose , having laid down by way of preparation such grounds as will inable us to give a solid account of whatsoever occurrs in the history of christ , whatsoever happen'd to him , was done or is to be done by him , from his birth to his visible return to iudgment . for besides that there are no effects so miraculous there recorded , as to exceed the efficacy of those invisible powers which we have demonstrated to be in the world ; so the reasonableness of every thing will be easily illustrated by what we have discovered concerning the nature and end of christianity , which is to advance the divine life upon earth , and to bring the partakers thereof to eternal happiness , and in the mean time to redeem the world out of the dominion and tyranny of the devil , and to bring in the worship of christ as the lawfull owner of all soveraignty in heaven and in earth : and that not by external force and violence , but by the wonderfull wisdom of god discoverable in the gospel ; there being such winning compliances and condescensions to the faculties of man , and so powerfull endearments upon his affections , that at the first hearing it is able to carry away the ingenuous captive into obedience to it , with joy in their hearts and tears in their eyes , their whole man melting into an easie pliableness to this new gracious law in the sense of so great joy , love and sorrow : besides their being surprized with a just slighting or indignation against the religions they were formerly ingaged in , for either their beggerly elements or abominable sacrifices and ceremonies . . for whatsoever is defective in any , christ makes a full supply ; and where their rites are execrable and detestable , he treads quite contrary there to both the foul obscenities and bloody cruelties of satan . but what propensions in mankind were more warrantably natural , he gratifies them in a truer and higher manner then ever they were yet in the world. so that of a very truth christianity is not only the compleatment and perfection of iudaisme , but also of universal paganisme ; the summe or substance of whatever was considerable in any religion being comprehended in the gospel of christ , which was reserved to the last periods of time as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or summing up of all that went before , as the apostle speaks in his epistle to the ephesians , that in the dispensation of the fullness of times he might summe up all together in christ , whether things in heaven or things in earth . . for as for things in heaven , whether it be the objects of the worships of the heathen , namely their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men canonized for gods and their heroes , or the trust they had in their dii medioxumi , in the mediation and intercession of their daemons , or whatsoever obscure hopes they had of enjoying the life of the gods themselves in heaven after the dissolution of the body ; all these things are more compendiously , and yet more truly , plainly and warrantably , comprehended in christ. as also the things in earth , as the jewish sacrifices and the pagans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so many and so curious ceremonies of expiation and purification , they are all more fitly and more effectually contained in the sacrament of baptisme and in the celebration of the death of our saviour then in any of the rites of the nations . . and truly all things are so shrewdly levelled at the religion of the heathens in the transactions of christ and matters belonging to him , that he may rather seem to be meant for them then the jews themselves , though they had the first refusal of him ; so that the counsel of god is made evident as well in the contrivance as the effect thereof . and this may serve for a general hint concerning the nature and composure of christianity . . but we shall not content our selves therewith , but descend to a more particular account , applying the grounds which we have laid down to all the considerable matters contained in the history of christ ; which we shall refer to these heads : his birth ; his life ; his crucifixion ; his resurrection ; his ascension ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intercession ; principality over men and angels ; his mission of the holy ghost upon the apostles ; the success of all this in changing of the affairs of the world , and ruining of the kingdome of the devil ; his visible returning again to iudgment to take vengeance of the wicked , and to compleat redemption to the faithfull , crowning all their labours and sufferings with glory and immortality , and reestablishing of them in those paradisiacal ioys which they had forfeited and fallen from by the envy and subtilty of the devil . of all these we shall speak with what brevity we can . book iv. chap. i. . that christ's being born of a virgin is no impossible thing . . and not only so , but also reasonable in reference to the heroes of the pagans . . and that this outward birth might be an emblem of his eternal sonship . . thirdly in relation to the sanctity of his own person , and for the recommendation of continence and chastity to the world . . and lastly for the completion of certain prophesies in the scriptures that pointed at the messias . . concerning the birth of christ , or whatsoever else happened miraculously to him , or was done by him , i conceive i shall give a sufficient account , if i shew not only their possibility , but their reasonableness . and it is not at all impossible that a virgin should bring forth a son , if we understand the meaning of that term aright , which signifies a woman that never had any thing to doe with a man. for it implies no contradiction for her to conceive from some other hidden cause , and therefore at least the omnipotent power of god can bring it to pass . for whether is it easier to create all things of nothing , to make plants and animals to spring out of the earth without the help of either male or female , or to prepare the wombe of a woman so , as to make her conceive without the help of a man ? wherefore to deny the possibility thereof is to deny the existence of god in the world . . but it is not only possible , but reasonable . for besides that in general it is fit that so extraordinary a person as our saviour in his coming into the world should be accompanied with miraculous indications of his eminencie , there is a peculiar accommodation in this of his being conceived and born by a supernatural power to those either true stories or strong suspicions of the pagans , who did so easily believe that their famous heroes , whose memory continued so long with them , and was so sacred , that they did divine honours to them , were not sprung of mortal race , but were ex stirpe deorum , as you have already heard ; which is in a most true and eminent manner accomplished in the birth of our saviour . . again , christ considered out of the body , he being not a mere humane soul , but being truly , livingly and really united with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is by union the eternal son of god. now that being to come to pass which s. iohn speaks of in the beginning of his gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word was made flesh ; he that was to be born of mary ( the spouse of ioseph ) he being , i say , the true and genuine son of god , begotten of the father from all eternity , when he was to be born here into the world in time ; who was so fit to be entitled to his procreation as he that was the author of his eternal generation ? and therefore he was to be born of a virgin , and to be conceived by a supernatural way , that his visible humanity as well as his inward divinity might have a just occasion of being called the son of god , and that the one might be the emblem as it were of the other . . thirdly , you have seen how full of abominable obscenity and uncleanness the superstition of the heathen was ; to say nothing of the carnality and uxoriousness of the jews , and of that impuritie which by almost all nations ( unless where superstition has emboldened them to beastliness ) is confessed to be in the acts of venerie ; they commonly concealing those parts which nature ordained for such uses from the eyes of men , as being ashamed to acknowledge themselves subject to so low a kind of sense . it was therefore unfit that christ should be born according to that common way of generation , that he might give no encouragement to that which men are so madly set upon , notwithstanding that bridle of shame that nature would curb them in by ; especially himself coming into the world to be the highest pattern of purity that can be exhibited to mankind : for which reason he also abstained from marriage , and commended the virgin-life ; which he might doe with better reason then any , he being a more certain pledge of those holy , heavenly and eternal joyes , then ever was yet manifested to the world . wherefore partly in opposition to the uncleanness of paganisme , and partly for an invitation to his followers to set a due price upon continence and chastity as great helps to the purifying of the soul , and the making of her relish those delights which are truly divine , himself did not vouchsafe to take our flesh upon him in that way which is accompanied with the height of gross carnal pleasures ; nor when he had taken our flesh , to reap the joyes thereof , no not so much as upon those allowable terms of marriage ; he coming into the world on purpose to slight and slur that which is to the greatest esteem and sweetest relish with the natural man. . fourthly and lastly , the being born of a virgin being one of the notes of the messias , as the very first prophesie of him in the more proper and emphatical sense thereof seems to imply , that the seed of the woman ( in opposition or exclusion of the mans seed ) should break the serpents head , as also that more plain allusion and lively type in the prophet isaiah of a virgin conceiving of a son whose name was immanuel , does exquisitely prefigure ; this , i say , adds also to the congruity of this miracle of christ's conception in the wombe of a virgin. all which things put together are more then enough to sufflaminate those blasphemous suspicions of witless and ungodly men , and to convince them that it was not the colouring of some casuall miscarriage in the mother of christ , that he was said to be begotten of the holy ghost ; but that it was so indeed , and so determined by the wisdom and counsel of god. the greatest reason whereof was ( as i conceive ) the sanctity of our saviour's soul , and his purpose of discountenancing of the pleasures and pollutions of the flesh , and the drawing of mens minds to the study of purity , a very considerable branch of the divine life which he came to raise in the world. chap. ii. . that as the virginity of christ's mother recommended purity , so her meanness recommends humility to the world ; as also other circumstances of christ's birth . . of the salutation of the angel gabriel , and of the magi. . that the history of their visit helps on also belief , and that it is not reason but sottishness that excepts against the ministery of angels . . his design of continuing a parallel betwixt the life of christ and of apollonius tyaneus . . the pedigree and birth of apollonius , how ranck they smell of the animal life . . the song of the angels and the dance of the musical swans at apollonius's birth compared . . now as his being born of a virgin is a recommendation of purity , so his being born of so mean a virgin as the spouse of a carpenter is a recommendation of humility . for it is observable that christ on set purpose vilified and slighted that which is most esteemed and most dear to the animal life , and such are all those things that make for our honour and reputation amongst men ; and nobleness of parentage is not one of the meanest of them . other circumstances of his birth tend also to the same scope ; for no sooner came he into the world , but he practised that which he after taught others , he took the meanest place in the inne : and though he were heir of all things , and the designed soveraign of angels and men ; yet he was shouldered out from amongst them , and was fain to take his lodgings in the stable amongst the brute beasts . but in this low condition while he is taken no notice of by supercilious mortals , yet the angels celebrates his nativity with an heavenly carol , imparting the good news of his birth not to the wise or noble of this world , not to the learned rabbies or rulers of the people , but to men of a lowly and innocent profession , to shepheards attending their flocks by night . all which circumstances of his birth you see how reasonable , how significant and decorous they are . . nor is that salutation of the angel gabriel concerning it , and his prediction to mary , an useless and idle complement : but it was requisite that what was to happen to her should be foretold her , that the modest virgin might not be abash'd to see her womb swell , she not knowing the cause of it . the same may be said also of the journey of the magi , that it is not a thing vainly inserted into the history to make a show , but that the fame of the jews expectation of their messias about that time being spread all over the east , these genethliaci that lov'd to busie themselves about nativities and strange events in the world , amidst their viewing the constellations , discovering a new star as it seem'd to them , and observing its motion , were led to the very place where the young king of the jews lay , where they worshipped him , not as the son of god , but as one that they expected would be a mighty secular prince ; and therefore to engage him to favour themselves and their country , they did unto him this timely homage . . but though they intended no more then thus , yet it being so famous an accident could not but further the faith of those that were to be called in to the belief of the gospel . besides that , it was a prelusion to & prefiguration of the forwardness of the gentiles above the jews to receive christ as their soveraign and redeemer , as also a prelibation of that glory that should at last accrew to christ for the great debasement of himself and unparallel'd humiliation . so that nothing can make the circumstances of the history of his birth incredible , unless it be the mention of the ministery of angels in it , which none can cavil at but such as believe no angels at all , neither good nor bad : nor can any be of this unbelief but such as prefer the sottish suggestions of their own dull temper before the perpetual testimonies of all ages and all nations of the world ; who have ever and anon had new instances of apparitions and communications with evil spirits , and fresh occasions of executing the laws they had made against witches and wicked magicians . . i should now pass to the second head i propounded , could i abstain from touching a little upon the circumstances of the birth of that famous corrival of our saviour , apollonius tyaneus ; whose story writ by philostratus , though i look upon it as a mixt business partly true and partly false , yet , be it what it will be , seeing it is intended for the highest example of perfection , and that the heathen did equalize him with christ , you shall see how ranck his whole history smells of the animal life , and how hard a thing it is either in actions or writings to counterfeit that which is truly holy and divine . for which end i shall make a brief parallelisme of the histories of them both in the chief matters of either , that the gravitie and divinitie of the one and the ridiculousness and carnality of the other may the better be discerned . . as in this very first point is plain and manifest , which is dispatched in a word . for in that philostratus writes how apollonius was of an ancient and illustrious pedigree , of rich parents , and descended from the founders of the city tyana , where he was born , is not this that which is as sweet as honey to the natural man , and such as an holy and divine soul would set no esteem upon ? like to this is his mother's being waited upon by her maidens into a meadow , being directed thereto by a vision , where while her servants were straying up and down making of posies and chaplets of flowers , ( o what fine soft pompous doing is here ! ) and her self disporting her self in the grass , she at last falls into a slumber , the swans in the mean time rangeing themselves in a row round about her , dancing and clapping their wings , and singing with such shrill and sweet accents that they filled the neighbouring places with their pleasant melody , they being as it were inspired and transported with joy by the gentle breathings of the fresh and cool zephyrus ; whereupon the lady awaking is instantly delivered of a fair child , who , after his fathers name , was called apollonius . . the amenity of the story how gratefull and agreeable it is to flesh and bloud ! but how ridiculous is that dance and rountlelay of the musical swans compared with that heavenly melody of the holy angels at the nativity of christ ! for that , if it could be true , is but a ludicrous prodigie and presignification that apollonius would prove a very odde fellow and of an extraordinary strein , and serves only for the magnifying of his person . but this is a grave and weighty indication of the goodness of god and the love of his holy angels to men , and a prediction of that peace and grace which should be administred unto them through jesus christ that was then born . behold , said the chief angel whose glorious presence surrounded the shepheards with light , behold , said he , i bring you good tidings of great joy which shall be unto all people ; for unto you is born this day a saviour , which is christ the lord : whereupon there was suddenly with this angel a multitude of the heavenly hoast praising god and saying , glory to god in the highest , and on earth peace , good will towards men . chap. iii. . that whatever miraculously either happened to or was done by our saviour till his passion cannot seem impossible to him that holds there is a god and ministration of angels . . of the descending of the holy ghost , and the voice from heaven at his baptisme . . why christ exposed himself to all manner of hardship and temptations . . and particularly why he was tempted of the devil , with an answer to an objection touching the devil's boldness in daring to tempt the son of god. . how he could be said to shew him all the kingdoms of the earth . . the reason of his fourty daies fast , . and of his transfiguration upon the mount. the three first reasons . . the meaning of moses and elias his receding , and christ's being left alone . . the last reason of his transfiguration , that it was for the confirmation of his resurrection and the immortality of the soul. . testimonies from heaven of the eminency of christs person . . we have done with the birth of christ , we proceed now to his life : wherein we shall consider only those things that extraordinarily happened to him , or were miraculously done by him , till the time of his passion ; wherein nothing will be found impossible to them that acknowledge the existence of god ▪ the active malice of devils , and the ministery of angels . but that which i intend mainly to insinuate is , the comeliness and sutableness of all things to so holy and divine a person ; which that it may the better appear , i shall after shew the difference of this true example of solid perfection , christ , and that false pattern of feigned holiness in that impostour apollonius , whom the later heathen did so highly adore . . the chief things that happened in an extraordinary way to christ before his passion are these three . . the descending of the holy ghost upon him in the shape of a dove at his being baptized , and the emission of a voice from heaven , saying , this is my beloved son in whom i am well pleased . . the temptation of the devil upon his fasting : and . his transfiguration upon the mount. concerning the first , there is great reason for that miracle . for god having a design to set on foot the divine life in the world by his son iesus christ , why should he not countenance the beginning of his ministery by some notable sign , by which men might take notice that he was the messias , sent of god ? and iohn the baptist confesses himself assur'd thereof by this indication . and being there was to be some extraordinary appearance , what could be more fit then this of a dove , a known embleme of meekness and innocency , inseparable branches of the divine life and spirit ? and at what better time then when iesus gave so great a specimen of his meekness and humility , as to condescend to be wash'd , as if he had been polluted , when he was more pure then light or snow ; and to be in the form of a disciple to iohn , when he was able to teach him and all the world the mysteries of god ? which may be noted to the eternal shame of our conceited enthusiasts , who phansying they have got something extraordinary within , contemn and scorn the laudable institutions of the church ; which is an infallible argument of their pride , as this of our saviour's humility . but while he humbled himself thus , god did as highly advance him , adding to this silent show an articulate voice from heaven , the better to assure the by-standers that he was the messias , the son of god. . as for his being tempted of the devil , it has the same meaning that the hardship of his whole life . for being that the kingdome of god on earth , which is the church , was to overcome the kingdome of satan by suffering ; our saviour christ gives himself an example of all manner of trials and troubles , of the most tedious difficulties that could occurre : like a wise and couragious commander animating his souldiers by his own willingness to suffer as deeply as they that he commands . which polyaenus relates to be the stratagem of iphicrates , who when he saw it convenient to draw out his souldiers in a cold frosty night to assault the enemy , and observed their aversness by reason of the bitterness of the season , and the thinness of their clothing , he straitway clad himself more thin then the thinnest of them , and on his bare feet trudged from tent to tent to shew himself to his camp : which did so encourage the souldiers , that they set upon the enterprize without delay under the conduct of so wise and valiant a commander . . and therefore christ in like manner for the incouragement of his followers went before in all manner of difficulties , not onely in poverty , in reproach , and in a constant refusal of all the pleasures , riches and honours of this present world , as being to establish the faith of a better ; but he was given up also to be tempted of the devil , that we may not be dismai'd by such encounters , and know how to behave our selves when we are ingaged in them . for his being transported thus securely in the aire by the hand of satan , like some innocent bird in the talons of a rapacious hawk , and yet not fainting under it , what can it be but an eminent effect of his faith in the living god , which is the very root and inmost original of the divine life ? the same may be said of his miraculous fast ; for himself in answer to the tempter did profess , man lived not onely by bread , but by faith in that word that sustaineth all things . that also is worth the noting that grotius observes upon the place , that this threefold temptation wherewith the devil tempted christ is the most usual and most prevalent that he assalts mankind withall , viz. egestas , confidentia praedestinationis , & spes splendoris humani , ( especially those that have disentangled themselves from the more soft and sensual desires of the flesh : ) and the advantage of christs temptation is , that we are punctually instructed aforehand how we are to oppose . wherefore this history of his temptation is very decorous and agreeable to reason . nor does the relation of the devil 's assalting of the son of god make it the less credible : for it is most likely that he was not sure yet he was such in that sense that we understand the son of god ; and a question whether all the devils be yet convinced that he is what we rightly believe him to be . but for his own curiosity to try what he was , as well as out of a malicious design to pervert him , if he could , he assalted him after this manner in the wilderness . . that of shewing him all the kingdomes of the earth from an exceeding high mountain , seems to have some difficulty in it . for if it was onely a prestigious representation of the glory of the kingdomes of the earth , what needed a transportation of him to the top of a mountain , or at least of a mountain so exceeding high ? but if it was a real view of them , the highest mountain in the world will not enlarge our prospect so as to take in one ordinary kingdome under our sight . but to this i answer , that this cunning prestigiator took the advantage of so high a place to set off his representations the more lively , and to make them the more probable to be true . for the prospect seeming so great to the eye , and ruder phansies imagining the earth a round flat , this old jugler might easily hope that he might delude the carpenters son with so large a show , and perswade him that what was so great , was all ; especially perstringing his sight so , as that the whole horizon should seem full of the pompous varieties of the powers and principalities of the world . . as for the long and solemn fast of christ and his retirement into solitude for fourty dayes , after notice was given from heaven that he was the messias the son of god , this was very seemly and convenient to sharpen the desire of the people to receive him when he did return , and to gain more authority to his doctrine which he was to teach them , and to inculcate to his successors by his example how fit it is to starve the animal life , and quite vanquish all the pleasures of the body , before they take upon them to be instructers in divine matters , which are of eternal concernment to the soul. when as now-a-daies by how much more a mans skin is full treg'd with flesh , blood and natural spirits , and by how much the more eager appetite he has to the things of the world , by so much impatienter he is to get into the pulpit to exercise his voice and lungs , and thereby to approve himself for a preferment : whenas christ would not exercise this office of preaching the kingdome of heaven , before he had at once despised all the riches , pomp and pleasures of the earth . and as his wisdome is discovered in undertaking this solemn abstinence and retirement ; so is also his humility in affecting no innovation therein , but he took up the example of moses and elias , who after conferr'd with him in the mount at his transfiguration : which is the third and last eminent accident which happen'd to our saviour before his passion , and which is not recited to fill up the story , but is of very deep and weighty consequence . . our saviour takes unto him peter , iames and iohn , three of the prime of his apostles , to be spectatours and witnesses of what they should see on the mount , whither he carried them , where he was transfigured before them , his face shining like the sun , and his raiment becoming as white as the light ; where moses also and elias talked with him concerning his death and glorious resurrection . which conference was first a great cordial to animate our saviour the better to go through his heavy sufferings ; and secondly a great satisfaction to as many of the jews as should be converted to christianity , that moses and elias , that is , their law-giver and ther chiefest of their prophets , were abettours to christ in this new dispensation he was to set up in the world ; and thirdly , there was a particular injunction ( even while moses and elias were present with him face to face ) to hearken and yield obedience now to christ as to the beloved son of god , and to let moses and elias go , all things being compleated in him . for a cloud overshadowed them , and a voice came out of the cloud , saying , this is my wel-beloved son , in whom i am well pleased : hear ye him . . and the very vision was a representation of what was to come to pass : for after this , moses and elias vanished , and his disciples , when he had raised them up from the ground , ( for they had fallen flat on their faces out of fear ) lifting up their eyes , saw no man save iesus onely . . fourthly and lastly , it was a very fit and powerful instance to assure men of the immortality of the soul , and to beget a more unshaken belief of the resurrection of christ out of the grave : and therefore christ bad his disciples tell no man of the vision , but reserve it till its due use and time , that is , till christ had risen from the dead , to be added as a further confirmation of that mystery of enjoying of life and immortality in a glorified body , against that dull infidelity of atheisticall men that think the soul of man cannot act unless in the flesh . . in the first and last of these memorable accidents we rehearsed , there is an eminent witness from heaven of the excellency of christs person , to which that nothing remarkable may be omitted , we shall adde also that recorded in john . where christ praying , father , glorify thy name , there came a voice from heaven saying , i have both glorified it , and will glorifie it again . chap. iv. . what miraculous accidents in apollonius his life may seem parallel to these of christs . his superstitious fasting from flesh and abstinence from wine out of a thirst after the glory of foretelling things to come . . apollonius a master of iudiciary astrology , and of his seven rings with the names of the seven planets . . miraculous testimonies given to the eminency of apollonius his person by aesculapius and trophonius how weak and obscure . . the brachmans high encomium of him , with an acknowledgment done to him by a fawning lion. the ridiculous folly of all these testimonies . . we have now gone through the chiefest things that happened to christ in an extraordinary manner before his passion . before we proceed any further , being mindful of our promise , we shall give a glance at what may seem parallel in the life of apollonius . and to the miraculous fast of christ undergone for so sober purposes , which he was carried to by the power of the spirit , i finde nothing to be compared in that famous philosopher , if he deserved so solid a title , but his continual voluntary abstinence from flesh and wine . which needless superstition is coloured with as contemptible an end , that is , a vain affectation of glory by foretelling of things to come ; a faculty that mightily pleases and tickles the natural man : and the affectation thereof shews the levity and pride of apollonius his spirit , as also of his grand instructers in that science the brachmans of india , who having asked damis if he had any skill in divination , and he professing that his study and knowledge reached no further then to things usefull and necessary , laughed him to scorn . . but philostratus writes of apollonius as wholy giving himself up to the study of divination and iudiciary astrology , and how iarchas the chief of the brachmans gave him seven rings with the names of the seven planets inscribed upon them , as also that apollonius wrote four books of this art. which things are a demonstration of his gross ignorance in nature and philosophy , and of the petty temper of his spirit ; and that there was nothing truly divine in him , though the deceived pagans adored him for a god. for those that descend to such arts , it is a sign there is no solid knowledge in them , much less any supernatural principle either in them or assisting to them ; but that their predictions are diabolical , or else that they are mere whiflers and juglers , and have no extraordinary assistance at all . . i shall adde but another parallel and so proceed ; and that is the testimonies concerning the eminencie of their persons , in which there is as great a difference as of their persons themselves . the person of christ being witnessed to by an audible voice from heaven , god affirming thereby to the world that he was his beloved son , and requiring their obedience to him ; but the eminency of apollonius being recommended by none but the ghost of aesculapius and trophonius , whose den he entred , and ( as it became a necromancer ) confabulated there a long time with him , as he did also with achilles at his tombe , who imploy'd him to renew his annual rites and honours in thessalie . but this recommendation of his was not immediate from either , but by their priests , who being informed , the one by a dream , the other by some obscure voice in the temple ( of which there was no witness but the priest himself ) gave out great matters of apollonius . . we may adde also the testimony of the brachmans those famous magicians , whom apollonius so much applauding , they claw'd him again , and concluded among themselves that he was worthy to be honored as a god , both alive and after death . nay we will give him in all to make up the weight . a certain tame lion in aegypt seem'd also to acknowledge his divinity , coming to him as he was sitting in the temple and crouching under him ; who when apollonius told the people that he was that ancient aegyptian king amasis come into a lions body , the beast began to roar , and lament and weep bitterly , as begging his succour in so bad a condition : which apollonius being sensible of , got the lion to be sent to leontopolis a city of aegypt , and there to be kept in such sort as was more sutable to his royal soul. how obscure , confounded and ridiculous are all these testimonies of the eminency of the person of that subtil impostor ! so base and evanid is all humane contrivance against the glory and soveraignty of christ the true son of god. chap. v. . three general observables in christs miracles . . why he several times charged silence upon those he wrought his miracles upon . . why christ was never frustrated in attempting any miracle . . the vanity of the atheists that impute his miracles to the power of imagination . . of the delusive and evanid viands of witches and magicians . . vve come now to what jesus miraculously did in his life-time . we may referre the most of his miracles to these four heads ; his feeding the hungry multitudes : his healing the sick : his raising of the dead , and his dispossessing of devils . in all which you may observe first , that his wonder-working power was exercised upon known and familiar objects , such as often occurre amongst men . for such are hunger , sickness , death , and possession of devils or witchery ; not that i think them both one , but that sundry persons are possessed that way , and it may be most frequently . secondly , that christ puts forth his power no where out of any levity or vain ostentation , but as the necessities of men required it : all his miracles being a perpetual exercise of love and compassion to mankind . to which we might adde also in the third place , what is likewise general to them all , his purpose of glorifying god by them , and laying foundations of faith for the people to believe in him , as the true messias . . which belief yet he would not accelerate too fast , that it might not prevent his suffering ; nor yet accelerate his suffering too fast , before he had done the due preparatory works which he had to do . which made him sometime to seem unwilling to do over-publick miracles , as that at the wedding of turning water into wine ; and after he had fed the multitude , he hid himself that they might not make him king ; and several times when he miraculously healed men with more privacy , he strictly charged them that were thus healed to tell no man ; as well that he might not over-hastily precipitate belief in men , as i have already intimated , as also to keep himself from the rage of the pharisees till the due time of his suffering was at hand . in the mean while his miracles and doctrine was to distill into the mindes of men by degrees , to prepare them for a fuller belief upon his resurrection from the dead . . it would be too voluminous a business to rehearse the story of every particular miracle , and to descant upon it . what we have thus advertised in general , is most considerable and most profitable to be noted . nor need we adde any thing to facilitate the belief of them to those that are not such infidels as not to believe the existence of either god or spirit . for others will very easily conceive that christ being joyn'd with that eternal word that healeth all things , might heal those that are absent either by his word , or by the ministery of angels who were alwaies to attend him . and it is no wonder that christ should never be mistaken in any attempt or presage , he being so livingly united with the eternal wisdome of god , and being of one will and spirit with him , not disturb'd or distracted with any excursions or impetuosities of his own will. . the whifling atheists impute all to the natural power of imagination , and please themselves mightily in the abuse of those passages in the gospel that seem to assert that christ was hindred from working of miracles because of the unbelief of the people , as it is said in the gospel of s. mark , that he could do no mighty works , because of their unbelief . but it was not a natural but moral impossibility ; he could not induce his minde thereto , he being provoked to so just indignation against his own country that despised him . but say in good sadness , poor blind and baffled souls , how can the natural strength of imagination heal the absent ? to say nothing of the present sick of ordinary diseases , such as the leprosy , palsy and dropsie ; who ever cur'd those by mere imagination ? how then shall imagination recover sight even to them that were born blind ? how shall it raise the dead in whom there is no imagination at all ? as in iairus his daughter , and lazarus who had lien four days in the grave . can phansy feed five thousand men with five loaves and two fishes ? or four thousand besides women and children with seven loaves and a few little fishes , being almost hunger-starv'd by three dayes recess into the wilderness ? . which things though not so substantially performed , are notwithstanding in some measure imitated by witches and magicians , i mean in their junketings ; whose viands are observed to afford so little satisfaction to nature , that they leave oftentimes the partakers of them as weak and faint almost as if they had eaten nothing ( as bodinus relates of the magical entertainments of that nobleman of aspremont , whose guests by that time they had rid a little space from his house were ready to faint and fall down both horse and man for hunger ; ) and also to be of such a fugitive consistence , that they ordinarily vanished at the taking away of the cloth : whenas in both these miracles many baskets full of the fragments were reserved . chap. vi. . of christs dispossessing of devils . . an account of there being more daemoniacks then ordinary in our saviours time . as first from a possible want of care or skill how to order their mad-men or lunaticks . . the second from the power of the devil being greater before the coming of christ then after . . that not onely excommunication but apostasy from christ may subject a man to the tyranny of satan , as may seem to have fallen out in several of the more desperate sects of this age. . an enumeration of sundry daemoniacal symptoms amongst them . . more of the same nature . . their profane and antick imitations of the most solemn passages in the history of christ. . a further solution of the present difficulties from the premised considerations . . a third and fourth answer from the same of their cure and the conflux of these daemoniacks into one country . . a fifth from the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the sixth and last answer , that it is not at all absurd to admit there was a greater number of real daemoniacks in christs time then at other times , from the useful end of their then abounding . . as for our saviours dispossessing or ejecting of devils out of men ; as his raising of the dead was a pledge and prefiguration of that power he professed was given him of crowning them that believed on him with life and immortality at the last day , so was this a very proper prelude to that utter overthrow he was to give the kingdome of satan , he being to dispossess him of all places at last . there 's nothing can seem harsh to them that believe there are spirits ( and none but sensuall , profane and foolish men will misbelieve such things ) there is nothing , i say , can seem harsh in this kind of miracle , unless it be the multitude of persons then possessed , or the multitude of devils in one possessed person whose name was legion . . but as for the first , there may be many answers , none whereof want their use and weight . wee 'l begin with what seems of meaner consideration first : where we will not omit to mention that the redundancy of daemoniacks in christs time above what we observe in later ages , may proceed from the differences of the skill and care that was then had of mad-men and lunaticks in iudea and the adjacent countries of the gentiles from whence no small part of them came , and what is used now a-daies . it is , i say , questionable whether they had so good provision for distracted people at those times and in those places for keeping them within and ordering their distemper to the greatest mitigation they were capable of . for the stronger it is , the more effectual allurement is there to bring some evil spirit or other into the body of a man. for he ceasing to be his own , another does the more naturally become the master of him . as he that is not his own man through the soveraignty of drink , will find also many other masters buisy about him ; all the boyes in the town stocking after him , and heightening his intoxication by their apish injuries . but i will not insist upon this . . secondly , it is not so strange that there should be a greater number of possessed in christs time then now , because since christianity the power of the devil is much more curbed . for it is plain that where paganisme rules , the persons of men are more subject to the cruelty of the devil . as appears by what is recorded in history concerning the inhabitants of several countries ; as of madagascar , where the devil afflicts them bodily : in florida he astonishes them with dreadfull apparitions , and cuts their very flesh off in his approaches : they of guiana are beat black and blew by him , and the brasilians so grievously tormented , that they are ready to dy for fear upon the very thought of him . the apostate jews that they fell under his power is the opinion of their own rabbins : and the primitive christians delivered to satan felt to their smart the rigour of his lash . all which may go for a sufficient proof , that the profession of christianity and the worship of the true god in that way that he will be worshipped , is a personal protection from the gross assaults of the devil . . a man might adde further , that not onely they that are duly excommunicated by the church are made obnoxious to his tyranny , but also those that revolt of themselves , and deny the lord that bought them , by their misbelief of the sacred history of the gospel , and the personal office of christ , even of him that died betwixt two thieves at ierusalem . as is notoriously apparent in some of the forlorn and giddy-headed sects of these times , amongst whom , i dare say , a man may find out a greater number of true daemoniacks then christ and his apostles are said to cure . . for to what more rationally then to the possession of these deceiving spirits can be attributed those wild extasies they are in , their falling down dead , the swelling of their bodies and foaming at the mouth , their neglectedness , sordidness , and abhorring from all order and humanity , their antick postures & gestures ? one going in the open marketplace with his head lift on high and his arms spread out , roaring and mouthing out fanatical denunciations ; and another following him at the heels with a soft sneaking pace , his head hanging down as if his nose bled , and his hands pressing his navel , as if he were troubled with the belly-ach ; others creeping on all four like brute beasts , and wallowing and tumbling on the ground like dogs or swine . others taken with the expected power they lay vacant for , were hurried on in a very swift pace on tip-toes , with their hats inverted on their heads , and yet not falling off , and their arms stretched directly upwards with their fore-fingers pointing to the zenith ; and this for so long a space as no ordinary man could doe the like . . adde to this their being troubled with apparitions , their fearfull and hideous howlings and cryings , their wild and extatical singings and frantick dancings , their running naked through towns into churches and private houses , their violent and irresistible shakings to the utter weakening of nature and making their very bodies sore : and all this transacted by a power or spirit which themselves confess distinct from themselves , which also speaks distinctly and audibly in them , and uses their arms and hands to the beating their head and body , which imposes upon them very absurd commands , macerating most , killing some with fasting , tyrannizing over them all in every thing , almost as much as the devil does over the poor indians . . creeping , crouching , licking the dust , eating of butterflies , feeding of nought but crums and bones , such as we fling to dogs , cabbage stalks and leaves of coleworts scattered and cast away by the market-women ; these are smaller services of that imperious fiend within them . but this new guest countermanding the allowable voice of nature so as scarce to suffer a man to take four and twenty hours rest in five and twenty daies , to condemn him to the guidance of every foolish fly that comes in his sight , and so to adjudge him to hold his leg so long and so close to the fire ( the fly guiding him the time ) that it was scorched from the knee to the foot , in such grievous manner that it was not to be cured in less then a quarter of a year ; these are more severe and rigid services of that infernal task-master . besides that , ever and anon this inward voice , and sometimes outward , utters very audibly to them some place or other of scripture to a ridiculous abuse and prophanation of it ; and not that only , but enforces the poor captivated vassal in scorn and contempt of the person of christ to act some remarkable passages in his story , such as his death , and triumph at ierusalem ; the former by iames milner and iohn toldervy , the latter by iames naylor , who had his horse led in triumph by two women trudging in dirt at his entring bristol , with holy , holy , and hosanna's sung to him by the fanatical company that attended him ; garments also in some places being strowed in the way . such wild tricks as these are these deluded souls made to play , to make sport for those aerial goblins that drive them and actuate them . . i might enlarge further upon this matter : but this short glance at things might be enough to induce any indifferent man ( that can at all believe that there is any such thing as witches and possession of evil spirits ) not easily to mistrust but that the distemper of this present age has been such ( and it may be still is ) that if there were any such venerable person as could command them from under this power by which many of them are so madly actuated , there would plainly prove a more plentifull harvest of daemoniacks in these times then in our saviour's ; and a number more besides iohn gilpin and iohn toldervy would acknowledge themselves to have been possessed by the devil . but at least we will gain this reasonable observation from our digression we have made , which will be succedaneous to what we mainly aim'd at , viz. that if one age be so exceeding fanatical above another , why may not one age be as much more daemoniacal then another ? . thirdly , such distracted and epileptical persons , as also daemoniacal , would not be talked of unless they were miraculously cur'd ; which not happening in other ages , they are not so much taken notice of . fourthly , our saviour going from place to place , and his fame flying further then the motion of his person , he was likely to meet with and to have brought to him more of such persons by far from the pagan nations about him , then otherwise at any time could in any likelihood have been taken notice of , though there were in other parts of the world and in other ages as many . . fifthly , those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called in the scripture , there is no need to take them all in the strictest sense : mad-men , lunaticks or epileptical men , or any men extraordinarily distempered with melancholy , being by the iews deemed and called daemoniacks , the people being as much over-prone to ascribe natural diseases to the devil , as many physicians are to ascribe diabolical distempers and vexations to nature . but christ cured the diseases by his word , ( * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) suffering the people to call them by what title they pleased : as he that has a catholick medicine , is not very curious of either the name or the nature of maladie . but there is no question but that there was a competent number of daemoniacks properly so called . . sixthly and lastly , supposing all so called were properly daemoniacks , and that there were a greater number of them in christ's time and in those parts then there elsewhere has been at any time , what inconvenience is there in this , if providence would so dispense , for so good a purpose ? as christ intimates in the case of the man that was born blinde , where he professeth , that it was not his parents fault nor his own that he was born blind , but it was the will of god it should be so , that he might have the occasion of doing the more glorious miracle . and there wanted nothing then but the divine permission to make so many daemoniacks , no more then there was any thing more requisite but the permission of christ for the gadaren devils to take possession of the swine , and so to hurry them into the midst of the sea. and certainly they are very captious that will not permit so free a soveraignty to the almighty to lay some hardship on some few of his creatures for the general good of the rest , especially when those creatures themselves may have deserved infinitely worse at his hand then he inflicts upon them , and are compensated with a peculiar advantage for their sufferings . some one of these answers or several of them put together are sufficient , if not more then sufficient , to satisfie this first difficulty . chap. vii . . that the history of the daemoniack whose name was legion has no incongruity in it . . that they were a regiment of the dark kingdome that haunted most the country of the gadarens : and that whether we conceive their chieftain alone , or many of his army to possess the man , there is no absurdity therein . . how it came to pass so many devils should clutter about one sorry person . . the reason of christs demanding of the daemoniacks name , and the great use of recording this history . . the numerositie of the devils discovered by their possession of the swine . . several other reasons why christ permitted them to enter into the gadarens heards . . that christ offended against the laws of neither compassion nor iustice in this permission . . the second difficultie , concerning that fierce daemoniack that had so many devils in him , that he thought fit to call himself by the name of legion , as being possest by such a multitude of unclean spirits , though it bears at the first view the face of an extravagancie , yet if it be throughly examined it will prove a very weighty history ; all being found congruous to the nature of things , and decorous and beseeming so divine a person as our saviour , who was to conquer the devil and ruine his kingdome , as we see he has in some measure done at this very day . that there should be such an army of spirits in one place ought not to seem strange to him that will believe the sight and report of the young man whose eyes were opened at the praier of elisha , whereupon he saw the mountain full of horses and chariots of fire round about the prophet . nor is it any real incongruity , that there should be a multitude of daemons or spirits within the compass of one mans body , though it may be so many of that legion were not entred into him , but that he was actuated principally by the captain thereof , he being rebuked by christ in the singular number , and he answering as one in the name of many . which we may as well understand of those that were near him and followed him , and had some maligne influence its likely on the daemoniack by way of obsession , as of such only as were entred into him and properly did possess him . . for it seems by their petition to christ , they were a regiment of the dark kingdome , that use to rove and ramble about in the countrey of the gadarens , out of which they had no mind to depart ; those parts being more obnoxious to the infernal powers , they abounding so with apostate iews , who being fallen from the holy covenant became more subject to the tyranny of the devil . wherefore there is no necessity of granting● a whole legion of fiends in this daemoniack , but a competent multitude or some chief one of the legion . though without any violence to their natures , there may many lodge in the body of a man ; these spirits being able to draw themselves out of their usual extent into a far narrower compass , and perhaps wholly to quit their own vehicle to make use of anothers ; and so many may unite with the blood and spirits of a man. . nor need it seem so harsh that so great a number should be busied about one sorry wight . for that military word legion suggests unto us a very fit and easie solution of this difficultie , viz. that this did not happen primarily , but by consequence ; the chief commander of this dark regiment having his usual haunt and recourse to him , & therefore the obsession of this numerous rabble is only by sequel : as if some captain should make his stay for his own pleasure in some blind solitary cottage in the field ; it would be no wonder to see the house beset with the multitude of his souldiers , they being there in attendance on him , rather then in any satisfaction or advantage to themselves , there being not a proportionable booty for so great a company ; but the place notwithstanding would not fail to be foully pestred by them . after this sort it far'd with this miserable daemoniack , who could not but be even stifled with the throng of this hellish legion . . nor is it any question but that christ knew how strong they were and numerous : and therefore that the greater glory may accrew to himself and to him that sent him , he makes them confess their numerosity by asking the possessed his name . and it was more fit that the power of christ should be demonstrated and the divinity of his person , in chasing a whole hoast of devils relating to one possessed , then that there should be as many possessed as there were devils , for him to shew his power on : for the victory is never the less , ( the devils being nothing the weaker for not appearing harnessed with humane flesh ) and a great deal of inconvenience to mankind was declined ; besides the great noise and turbulency in the world which would have risen thereupon , which christ ever avoided . but it was fit that this history should be recorded as well as transacted , that the church might have the more strong faith in the son of god , who even while he was in the flesh had such noble victories over the powers of the dark kingdome , putting to flight many thousands of devils at once . . the truth whereof was very handsomely assured by christs permitting what these unclean spirits desired , which was to goe into a heard of swine , which , the text saies , was about two thousand ; which was a very fair pledge of their numerosity to them that will not cavil ; these impure spirits , as both trismegist and psellus have observed , pleasing themselves to dabble in the bloud of brutes as well as of men , and therefore to lodge themselves in their veins and arteries . and malice being as sweet to them as the refreshing of their other foul appetite , every souldier of this dark regiment would be very nimble at seizing of his prey ; and so they dividing their booty amongst them , every one reaped the satisfaction of his own foul and malicious mind , by entring the swine and hurrying them into the midst of the sea : which they indeed had not been able to doe , had not christ permitted them . but christ was not at all overshot in this concession or permission to effect their project : for though they desired it for mischief sake , that they might incense the gadarens against him , yet he plainly outwitted them in their project , it being more serviceable to him then to them . . for hereby was the foulness and mischievous virulency of the devils more plainly demostrated . whence his mercy to the possessed was the more fully illustrated : and by the loss of the swine the temper of the gadarens was also discovered , the mosaical abstinence seasonably coutenanced against the apostate jews of that country , the swinish nature of men aenigmatically perstringed , and the divine power of christ , as i said , who alone could deal with such numerous troops of infernal spirits , manifested to the world ; and the mouth of such frivolous allegorists stopped , as would make the devils that christ is said to cast out of the possessed , to be no essential spirits , but only deprav'd affections , as calvin observes upon the place . wherefore there is nothing of levity , injury or any extravagancy in the whole story , but all circumstances therein are sober , just and usefull . . for christ was not bound to hinder the loss of the swine , their perishing being for so publick a good and of so great importance , as to assure us of the vast power he has who shall one day be judge , and do final vengeance upon all the infernal powers at once ; and that , though he be so full of compassion towards mankind as to lay down his life for the world , that through belief in him he may save them from eternal destruction , yet no softness or effeminacy of spirit , or unseasonable pity to the brute creatures , shall hold his hands from doing execution upon unbelieving and obdurate persons ; but that as here the devils and the swine were plunged together into the bottom of the sea , so a deludge of fire shall be poured out upon the earth at the last judgement , wherein all terrestriall animals together with the devils and the damned shall burn in flames unquenchable . chap. viii . . of christ's turning water into wine . . the miraculous draught of fish. . his whipping the money-changers out of the temple . . his walking on the sea , and rebuking the winde . . his cursing the fig-tree . . the meaning of that miracle . . the reason why he expressed his meaning so aenigmatically . . that both the prophets and christ himself ( as in the ceremonies he used in curing the man that was born blind ) spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in typicall actions . . the things that were typified in those ceremonies christ used in healing the blinde ; as in his tempering clay and spittle . . a further and more full interpretation of the whole transaction . . some brief touches upon the prophesies of christ. . besides those miracles which are referrable to the four general heads we noted , there be also other single examples of different natures : such are his turning water into wine ; the miraculous draught of fish ; his driving the buyers and sellers out of the temple ; his walking on the sea , and his rebuking of the winds . to all which it is common with the rest , that they were not done out of any vanity or ostentation , but out of a principle of love and kind affection , being alwaies invited by some present exigency to shew his wonder-working power . as in that of turning water into wine at a wedding in cana of galilee , which he did at the solicitation of his mother , though with some reluctancy , because of the envy of the pharisees that sought to kill him ; as also out of a principle of humanity , they being at a loss for wine ( more company its likely for iesus his sake coming to the marriage-feast then was expected ; ) nay i may say out of a frame of spirit becoming the divinity of his person . for what is more divine or god-like , then himself being utterly exempted from the pleasures of this life and the knowledge of the nuptial bed , yet wholly laying aside all superciliousness and exprobrations to others , to countenance necessary marriage , gratifying their lawfull desires ( who could not well be disentangled from these things ) in the ordinary and natural enjoyments of the body ? . the miraculous draught of fish simon pulled up after he had cast his net at our saviour's appointment , it was partly a compensation of their long toil all night , when they caught nothing , and partly a prefiguration of peter's excellent success when he was become a fisher of men . . that miracle of whipping the money-changers out of the temple , ( for so grotius will have it to be esteemed , christ performing it , as he writes , nullâ vi externâ , solâ divinâ virtute venerabilis ) though it seem full of unwarrantable passion or fury , yet the provocation was very just , and the principle from whence this fit of zeal did flow , the best that could be , viz. a dear regard to the despised gentiles , ( whose atrium or place of worship the jews did thus contemptuously prophane ) and a just indignation against the iews , who out of a fond pride and conceit of their being the seed of abraham , though they prov'd themselves the sons of the devil , scorn'd and despised the poor gentiles for whom christ was to die ; and it was an act full of love and heroical affection to right them thus while he lived . . his walking on the sea it was to come to his disciples that were toiling and rowing against the winde and the stream , he having in all likelihood not the convenience of taking boat any where to come unto them . and lastly , his rebuking the wind and the sea in a mighty storm , necessity plainly extorted that miracle , the ship being covered with waves , and his disciples , as they conceived , ready to be cast away , which made them awaken him , crying out , lord save us , we perish . so natural , decorous and becoming are all the actions and miracles of christ. . there is only one behinde , instantia monodica , as a man may call it , an example not parallel'd in the whole history of the gospel , which is the cursing of the fig-tree : the meaning whereof has puzzled many , as the narration it self has scandalized some ; as if this act was guilty not only of levity but of a ridiculous kinde of ferocity , with a semblance of injustice , if injustice can be committed against a tree . for was there any reason that a tree should be cursed for not bearing fruit , when the time of year was not yet for the bearing thereof ? this seems very odd and preposterous . but if it be rightly understood , there is nothing more grave , more sober , nor more weightily mysterious . . for my own part , i make no question but that the genuine meaning of it is this , and what it signifies it sets out to the very life , viz. that the most acceptable and desireable fruit of the everlasting righteousness was not then found in the iudaical dispensation : nay , i add further , that it was never intended that that tree should bring forth any such fruit , but only the fair fig-leaves of an external and ceremonial righteousness , and a more overly and legal kind of morality ; but the more perfect fruits of the regenerating spirit were not to be found there , though christ came into the world to exprobrate to them the want thereof , and so to put a period to the iudaical dispensation , so as that it should quite wither away and fall to nothing , as we find it come to pass at this very day . which consideration , amongst others that occur in scripture , more evidently confirms what we finde true in effect , that according to the eternal counsell of god , christ was mainly intended for the gentiles , and that breaking this shell of iudaisme in which he was brooded , under so many types and shadows , he should take his flight thence , and after spread his wings from one end of the earth to the other . . but this mystery having something of seeming harshness in it to men of less profound minds , such was the sweetness and inoffensiveness of our saviour's temper , that he would neither scandalize them , nor grate too hard against the iudaical oeconomy , which that nation so highly reverenced , and therefore recorded this truth only in this enigmatical miracle . . and thus to speak * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not only usual with the prophets , but practised also by our saviour himself in other cases as well as in this : as in the manner of his healing him that was born blinde , john . where the ceremonies he useth seem very uncouth and strange before one knows the meaning of them , but rightly understood they must be acknowledged admirably fit for the purpose : i mean , not for curing of the blinde , ( for what can clay and spittle and the water of a pool avail for the restoring of sight to one that was born blind ? ) but for mysteriously setting out some grand truths concerning iesus . . as that he was the son of god , or that eternal word , whereby god created the world and framed man of the earth , in token whereof he tempers clay and spittle , he being about to rectifie and amend the workmanship of his own hands . to which erasmus seems plainly to allude in his paraphrase upon the place ; * ejusdem autem autoris est restituere quod perierat , qui condider at quod non erat . besides another truth of very great importance which is set out to the very life in this typical cure , viz. that we are to expect the renovation of our minds and our regeneration from that power that created us ; that no man can come to christ , as he is a visible person , unless the father , that is , the eternal divinity , draw him , or , as the apostle speaks to the corinthians , that no man can say that iesus is the lord , but by the holy ghost . . now i say , that christ's tempering clay and spittle does emblematize the eternal deity that created all things ; and his acting first upon the blinde man & so sending of him to the pool of siloam ( by which undoubtedly is meant shilo or the messias ) this does plainly figure out the forementioned truths ; that those that do come to christ , and faithfully adhere to him , are prepared and given to him of god ; and that by faith in him , they are purg'd and purified from all blindness and filthiness by the assistance of that spirit which is promised to all that believe in him : according to what christ himself has pronounced , he that believeth on me , out of his heart shall flow streams of living waters : which he understands of the spirit , of which these waters of siloam are therefore a very fit figure or emblem , they fitly denoting even from the very name , as i have already intimated , the clearing and healing spirit of christ , who is the shilo or siloam wherewith we are to be washed and cleansed from that foulness and earthly-mindedness which we had contracted in the state of nature or first creation , before the act of regeneration has passed upon us . . we have considered the miracles of christ ; let us give a short glance on his prophesies . in which , that which is mainly considerable is , that they are very few . which i look upon as a reprehension and reproach of that natural itch in mankind to divinations and predictions ; of which impostors usually much boast , and a nation of america , though more atheistical then all the rest , are so vehemently set upon , that they often even grow mad again with that study . but very little fell from our saviour's mouth by way of prophesie , but what was in a manner of indispensable concernment to be foretold . such as his own sufferings and resurrection , the destruction of the city , & the general iudgment . he exercised also his power of divination in his conference with the woman of samaria : but his applications there were so serious that he forgot the sense of hunger , being more pleased with the attempts of her conversion and her country-men , then with the most delicate junkets that could be set before him . he foretold also who should betray him : but it was to demonstrate that both his betraying and all his sufferings else , they being foreseen , might have been avoided ; and therefore that he underwent them willingly . to which also those predictions tend , when i am lifted up , i shall draw all men unto me ; as also of the good shepheard laying down his life for his sheep , and then presently adding , and other sheep i have which are not of this fold , meaning the gentiles who were to be brought in by his death . which is a plain demonstration that christ suffered death * voluntarily out of his entire love to the world , and that he knew aforehand what an effectual instrument his passion would prove for the conversion of the gentiles to the true knowledge of god. chap. ix . . the miracles of apollonius compared with those of christ. . his entertainment at a magical banquet by iarchas and the rest of the brachmans . . his cure of a dropsy and of one bitten by a mad dog . . his freeing of the city of ephesus from the plague . . his casting a devil out of a laughing daemoniack , and chasing away a whining spectre on mount caucasus in a moon-shine night . . his freeing menippus from his espoused lamia . . we have now done with the actions of christ , such as were more extraordinary and miraculuos : we will proceed to his passion after we have made a short comparison of the most famous exploits of apollonius with these of our saviour , according to those heads we have already insisted upon ; his miraculous feeding of the people ; his curing diseases ; his casting out devils ; his raising of the dead , and his predictions of things to come . . as for the first , i do not remember any example of it in apollonius his life ; only philostratus writes that apollonius himself was entertained by the brachmans at such a banquet as was provided in a miraculous manner , together with the king of media , where three-sooted tables were brought in and plac'd in the midst without the help of any mans hand ; as also the floor spread with odoriferous herbs and flowers ; and bread , wine , fruits and sweet-meats on plates conveighed through the air and set upon those tables without any servitours to carry them . which story being so very like the junketings of witches , and the behaviour of iarchas and his brother brachmans being so full of scorn and insolency towards the king and the very chief of his retinue , his brother i mean and his sons , may fully confirm any man that they were no better then magicians ; nor their great favourite and disciple apollonius any other then a wizzard and a necromancer , as his conjuring up of the ghost of achilles does further prove . . as for his cures , i do remember but three , the first of which seems to have more of the power of nature and morality then of a miracle ; he curing a young man of a dropsie by precepts of temperance in the temple of aesculapius . the other was of one bitten by a mad dog , who was so distempered therewith , that he would bark , goe on all four and couch on the ground like a dog : but it looks so like a piece of witchery , and apollonius was so punctual in discovering what the inhabitants of the place ( which was tarsus ) could not inform him of , as of the colour , shaggedness and other qualities of the dog , as also where he was , that it is a suspicion that he that cured the disease did inflict it himself , or rather his familiars for him ; and so it is likely that the dog as well as the man was bewitched . for he came along from the river-side ( where he was shivering as if he had an ague ) so soon as damis had whispered in his ear that apollonius would speak with him : who told the people also while he was cherishing him and stroaking him , that the soul of telephus the mysian was entred into him ; which is a further confirmation of our conjecture . but indeed all the circumstances of the story are either ludicrous and ridiculous , or else impious ; as his making the dog cure the man by licking of him , and then himself curing the dog by praying to the river cydnus and slinging the dog into the stream . . but the most famous cure of all is that , when he freed the city of ephesus from the plague . but it being discovered already what a kind of man this apollonius was , viz. a mere magician , i cannot but suspect that the case is the same with that former , and that the whole city suffered so direfull a disease as the devouring pestilence by the hand of the devil , to get the greater renown to apollonius that stout hyperaspistes of paganisme , who for the advancing of his own credit was to free them from this raging evil . of which opinion of ours there are two grand arguments : the one his assembling the people in the theatre , and there incouraging them to stone an old ragged begger , which he perswaded them was the plague , but it seems it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a destroying daemon ; as it appeared by his eyes as he was a stoning , and by that delusion of a shagged dog as big as a lion found under the heap of stones , when the people had thought to have seen him there in his former shape of a patch'd begger . the other argument is the ephesians erecting the image of hercules apotropaeus in the place where this old mendicant was stoned , which is a sign that pagan idolatry was the upshot of the plot . wherefore i look upon these two last cures as done out of suspicable principles and upon extravagant objects . . as for his casting out devils , i do not remember any example thereof saving one , and that was of a young man of corcyra who was a laughing daemoniack , out of whom at athens , by a many repeated menaces and imperious railings , he at last ejected the evil spirit , who for a sign of his departure made a great image tumble down from the royal porch in the city with a great noise and clatter . to this head we may refer also , though by an improper reduction , his conjuring of a phantasme that appeared to him and his fellow-travellers as they were journying on mount caucasus in a bright moon-shine night : which phantasme went before them sometime in one shape and sometime in another ; but by many vehement chidings , by many railings , reproaches and execrations , was made to disappear at last , and to depart , crying and whining at the discourteous usage . . we may add to these the story of menippus and the lamia : who in the form of a beautifull young woman made love to menippus , and at last perswaded him to marry her . but apollonius being at the nuptials , discovered the illusion , and by reproaching the bride , made , i think , the whole edifice , ( which was supposed to be plac'd near corinth ) i am sure the furniture and riches thereof , all the moveables , the tapestry , the gold and silver vessels , nay the pages , servants and officers of this fair lady to vanish at once , and her self only left was compelled to confess her self a foul carnivorous fiend . so either frivolous or exorbitant are all the miraculous exploits of this deified impostor . but all the objects of our saviour's miracles were , as i at first noted , more obvious and familiar : which is the greater assurance as well of the innocency and sincerity of his person , as of the truth of his history . chap. x. . apollonius his raising from death a young married bride at rome . . his divinations , and particularly by dreams . . his divinations from some external accidents in nature . . his prediction of stephanus killing domitian from an halo that encircled the sun . astrology and meteorology covers to pagan superstition and converse with devils . . a discovery thereof from this prediction of his from the halo compared with his phrantick ecstasies at ephesus . . a general conclusion from the whole parallel of the acts of christ and apollonius . . that exploit at rome , which was the raising of a young woman to life that was carrying to be buried , had been indeed a more solid miracle , if it had been any at all . but the time not being set down how long she had been dead , it was most likely that it was no more then is competible to a trance . but the knowledge of the devil extending further then his power , he might easily inform apollonius what a seasonable opportunity he had to doe a seeming miracle . but our saviour's raising of lazarus after he had been four daies buried , gives sufficient credit to his other two miracles of that kind , that they were reall and true . this re-enlivening therefore of the new-married bride at rome is rather to be referred to the predictions or divinations of apollonius then to his miracles , which were very few in comparison of the other : of which yet we will give you some examples , for it would not be worth the while to reckon up all , nor to reherse these at large , but only briefly to name them . . such therefore was the discovery of the unclean lust of timasion his mother-in-law in aegypt , and the prediction of a foul act in an eunuch upon one of the king of babylon's concubines ; as also of saving pharion at alexandria from being executed amongst other robbers that were led along to die , by keeping the executioner in discourse till a messenger on horseback galloping with all speed seconded apollonius his divination with a clear demonstration of pharion's innocency . you may add to these his divinations by dreams , as that of the suppliant fishes that besought the dolphin's favour , which he interpreted to the advantage of the eretrians , for whom he interceded with the the king of babylon : and another by which he was diverted from going to rome till he had seen candy ; a woman with a rich crown upon her head , who told him she was the nurse of iupiter , embracing him in his sleep , and desiring him that he would first come to converse a while with her before he went to rome : which woman he interpreted to be crete , where iupiter was born and brought up . . there were also several of his divinations which he seemed to gather from some external accident in nature . such was that from the chirping of the sparrows in the midst of his speech to the ephesians , whereupon he broke off , to tell them that not far off a young man had spilt a sack of corn in the street . and that from the lioness the hunters had slain in babylonia , as apollonius was in his journey to india , which having eight young lions in her belly , he presaged from thence that it would be a year and eight months till their return . a third from a terrible thunder at an eclipse at rome ; whereupon he lifting up his eyes toward heaven , said that it were a great marvail indeed if this should end in nought . but his meaning was known by the after-clap , for nero's cup was struck out of his hand , as he was drinking , by a flash of lightning , while he sate at table . a fourth from a monstrous birth in syracuse , a woman of quality being brought to bed of a child with three heads , which he interpreted of the three roman emperors , galba , otho and vitellius . . the fifth and last we shall mention is an halo which was observed about the sun in greece ; which meteor being round like a crown , but much obscuring the light of the sun , apollonius his prediction was , that one stephanus ( which signifies a crown ) should kill the emperour domitian . but for my own part , i conceive that the observation of prodigies can as little help a man in such punctual predictions , as of the figurations of the starres : but that these things are pretenses and covers of a baser art , or rather of some wicked superstition and unlawfull familiarity with the apostate spirits . which a notorious circumstance of the event of this last prediction will demonstrate to the indifferent . for while domitian was a murdering at rome , apollonius being at ephesus , sees the transaction of the business so plainly as if he had been there , and at the very hour it was done encouraged stephen to the act ; and starting backwards and forwards , and staring terribly with his eyes , bad him stab the tyrant , as if he had been present by to assist . which phrantick and gastly ecstacy is an argument that he was then possessed of the devil that raised this theatre of things in his mind , and therefore in all likelihood foretold him them also before they came to pass . . wherefore briefly to conclude concerning the extraordinary acts of christ and apollonius ; in the one there is nothing but what is sound and necessary , of weighty and usefull importance and from a divine and irreprehensible principle ; in the other nothing but what is either vainly affected , slight and frivolous , or else infernal and diabolical ; that of pharion not expected , which looks the most plausible of them all . for that divination is no more then is performed by ordinary witches ; and that act of justice which was the reskuing of the innocent from death , though good in it self , was prostituted by him to base purposes , to the gaining of credit to a grand restorer of paganisme , and industrious upholder of the kingdome of the devil . chap. xi . . a comparison of the temper or spirit in apollonius with that in christ. . that apollonius his spirit was at the height of the animal life , but no higher . . that pride was the strongest chain of darkness that apollonius was held in , with a rehersal of certain specimens thereof . . that his whole life was nothing else but an exercise of pride and vain-glory , boldly swaggering himself into respect with the greatest whereever he went. . his reception with phraotes king of india , and iarchas head of the brachmans . . his intermedling with the affairs of the roman empire , his converse with the babylonian magi and aegyptian gymnosophists , and of his plausible language and eloquence . . that by the sense of honour and respect he was hook'd in to be so active an instrument for the kingdome of darkness . . that though the brachmans pronounced apollonius a god , yet he was no higher then the better sort of beasts . . we have made a parallel of the miracles and prophesies of christ and apollonius , and have spent our judgments upon them ; the truth of which censure that it may the better appear to all , we shall briefly compare their temper or frame of spirit . . which i confess is as brave in apollonius as the animal life will reach unto . but that animal life at the best falls short of the saving knowledg of god , and is but that which in a manner is common to beasts , devils and men. this therefore we will acknowledge to be in apollonius a generous sense of political iustice , a severe profession of temperance , and a great affectation of knowledge , especially of things to come . but as for political iustice and civil agreement and concord , which he seems often to be very sensible of , and earnestly to exhort the cities to , where he went , no less then this can be entertained in the very kingdome of satan ; which , if it were divided against it self , could not stand . and for his vehement affectation of knowledge , it is evident that it is a mere branch of the natural life , and such as is as competible to the apostate spirits , nay more by far then to an ordinary good man : and apollonius his temperance aiming but at this which is so low and vile , how far short does it fall of what is truely heavenly and divine ? this therefore is observable in him , that if he quitted one entanglement of the animal life , it was the more fully and willingly to be fettered by another . . but the strongest chain of darkness that he was caught in , is that of pride , which though it be made of more subtil and small links , yet holds us longer captive then any . this is that which blemishes the history of his life more then any immorality else whatsoever . for to what but this can be reduced that scornfull and ridiculous prayer he made to apollo at antioch , that he would turn the countrey-people into cypress-trees , that the winde taking their branches , they might at least by that means make some sound , they being as yet quite mute and not able to discourse with so sage a philosopher ? to what but this can we impute that magnificent answer he gave the keeper of the bridge as he passed into mesopotamia , when he was demanded what merchandizes he brought ? to whom he reply'd , that he brought along with him iustice , temperance , fortitude , continence , tolerance , magnanimity and constancy . he addes modesty to the rest ; but it was ill plac'd in so flaunting a display of his own praises . to what but this can you referre his cavilling with the sober questions ask'd him by the captain of the guards on the confines of babylon , where he takes upon him as if himself was king of every country he came into ? . but what need we recite particulars ? his whole life being nothing else but a lofty strutting on the stage of the earth , or an industrious trotting from one nation of the world to another , to gather honour and applause to himself , by correcting the customes of the heathen , or renewing their fallen rites , and playing the uncontrollable reformer whereever he pleas'd : which is a very pleasant thing to flesh and bloud . besides the bold visits he gave to princes and potentates , with the greatest confidence and ostentation of his own vertues that could be imagined , making himself the measure of others worth , insomuch that he would not do the ordinary homage to bardanes king of babylon , til he was certified whether his vertues deserved it or no. with whom , as also with other princes , he treated of political affairs , not detrecting to intermeddle with the present administration of justice . but this unexpected audacity of his proved ever succesful , he alwaies , by i know not what luck or power , swaggering himself into respect , by despising the both pomp and persons of the greatest . so that he was ever haile fellow well met with the highest kings and emperours , they being ever taken with great admiration of his wisdome . and therefore bardanes is brought in in the story courting of him at last , and earnestly intreating the beggerly philosopher to take his lodging in his palace , shewing him all the glory and pomp of his kingdome , offering him great summes of gold and precious stones . the former whereof though he refused , yet he could not well abstain from fingering the latter , under pretence forsooth that there was some strange philosophick virtue in them , as also that they should be an offering to the gods at their return into their own country . . so also phraotes king of india is said to receive him with very great respect , he carrying him to bathe himself in his royal bath , and after receiving him at a feast , and placing him next himself , above his nobles . beside the great honour he had from iarchas and the rest of the brachmans , to whom the king of india wrote in his behalf . where in conference with those sages he was plac'd in phraotes his chair of state , forbad also to rise up at the coming in of the king of media ; with whom ( at that banquet which i have already mentioned ) he having some contestation , the king became at last so much his friend , that he was almost uncivilly importunate to see him at his own court in media at his return . . adde unto these his busy intermedling in the affairs of the roman empire ; his large political conferences with vespasian ; his abetting conspiracies against nero and domitian ; his learned discourses with the babylonian magi , concerning whom he told damis , that they were not so perfect but that they wanted the benefit of some of his instructions , as he confessed that something he learned from them ; his campling and cavilling with the gymnosophists , who though they seemed not so great wizzards , yet were not less vertuous then either the brachmans or himself ; and lastly , his plausible language and great eloquence , he making in several places very winning orations and exhortations to morality and the observance of the most behooffull laws and institutes , such as would tend most to civility and the peace and security of the people . . from all which it is most evident , that a naturall sense of honour and gallantry was the wing and spirit that made apollonius such a great stickler in his time ; and that , he being of a lofty and generous nature apt to reach out at high things , the kingdome of darkness hook'd him in , to make an instrument of him for their own turn , and so to dress up paganism in the best attire they could , to make it , if it were possible , to vie with christianity : and that there should be nothing wanting to this corrival of christ , the indian brachmans pronounced him of that eminency , that he deserved to be reputed and honoured as a deity , both living and dead , as i have already related to you . . but if the excellency of his person be better examined , he will be found so far from being in the rank of a god , that there can be no more acknowledged of him then that he was of the better sort of beasts , that is , that he was a mere natural man , onely dressed up and disguised by his pythagorick diet and habit , and a magical power of doing of miracles ; as is demonstrable from the whole tenour of his story , there being nothing in it that relishes or savours what is above the animal life . from whence we may safely conclude there is nothing in him divine . chap. xii . . the contrariety of the spirit of christ to that of apollonius . . that the history of apollonius , be it true or false , argues the exquisite perfection of the life of christ , and the transcendency of that divine spirit in him that no pagan could reach by either imagination or action . . the spirit of christ how contemptible to the mere natural man , and how deare and precious in the eyes of god. . how the several humiliations of christ were compensated by god with both sutable and miraculous priviledges and exaltations . . his deepest humiliation , namely , his suffering the death of the cross , compensated with the highest exaltation . . wherefore we shall find the life of our saviour quite contrary to his , there being nothing recorded in him that is plausible to flesh and bloud , no splendour of parentage , no streams of eloquence , no favour of potentates , no affectation of any peculiarity to himself in any thing ; but being every where reproached and despised , he ceased not to do good without any mans applause . and whereas the very spirit and life of all apollonius his actions is a gallant sense of glory , which the devil befool'd him by ; so that which perpetually breath'd in the actions of our saviour was a passive , loving , profound spirit of humility , which is the most certain character of the divine life , of any thing that is . . so that let the history of apollonius be wholy true , or partly false , or wholy false , it is all one to me . for if it be true , this grand example of divine vertue , as he is pretended , falls infinitely short of the truth of the divine life manifested in christ , there being indeed nothing found in apollonius that is truely divine . but if it be a figment , in whole or in part , how transcendent then is that divine worth in christ , and how lovely and illustrious is the beauty of his image , that the pens and pencils of the most learned and accomplish'd pagans cannot draw one line thereof , nor give one touch or stroke near his resemblance ? . and indeed how should it ever come into the minde of a mere natural man to think of an humble , passive , soul-melting , self-afflicting and self-resigning divinity lodging in any person ; or if it did , that there was any such great price upon that spirit more then on that which seems to the world more gallant and generous ? but certainly this is more precious in the eyes of god then all things in the world beside ; and whatsoever injury is done to this , it is like the touching of the apple of his own eye . and so tender was he over our saviour , in whom this was so transcendently found , that he ever compensated his sufferings with a proportionable triumph , and his willing submissions and debasements of himself with an answerable exaltation . . and therefore his humble birth he honoured with the musick of a quire of angels from heaven , and the homage of the wise men from the east who brought presents to him , as to a new-born king. so his long fasting in the desart was compensated by the power not onely of curing diseases , but of turning water into wine , and of miraculously feeding of multitudes in the wilderness . as also his refusing of all the pomp and glory of the world , ( which was shewn him from the top of a mountain ) by the transfiguration of his person on the top of mount tabor into so great a glory as all the speciosities of the world could not equalize , his face shining as the sun , and his garments being bright as the light. and lastly , his being carried from place to place by the hand of satan , as an innocent lamb in the talons of an eagle , this temptation also was amply recompensed by having a palpable power over the kingdome of satan , and dispossessing daemoniacks , and putting to flight many thousands of devils at once , as you heard concerning him whose name was legion . . but the emergency of the greatest honour that accrew'd to him was from the deepest sufferings , even from his bitter passion on the cross : which was fully remunerated by so glorious a resurrection and ascension , by his session at the right hand of god , and his exaltation above all principalities and powers , whether in heaven or earth ; he being made head and soveraign over men and angels , and indued with a power of crowning all believers with a glorious immortality at the last day . of all which we shall speak in order , shewing the fitness and reasonableness of every thing in its place . chap. xiii . . the ineffable power of the passion of christ , and other endearing applications of him , for winning the world off from the prince of darkness . . of his preceding sufferings and of his crucifixion . . how necessary it was that christ should be so passive and sensible of pain in his suffering on the cross ; against the blasphemy of certain bold enthusiasts . . their ignorance in the divine life , and how it alone was to triumph in the person of christ unassisted by the advantages of the animal or natural . . that if christ had died boldly and with little sense of pain , both the solemnity and usefulness of his passion had been lost . . that the strange accidents that attended his crucifixion were prefigurations of the future effects of his passion upon the spirits of men in the world. . which yet hinders not but that they may have other significations . . the third and last reason of the tragical unsupportableness of the passion of christ , in that he bore the sins of the whole world. . the leguleious cavils of some conceited sophists that pretend that it is unjust with god to punish the innocent in stead of the guilty . . the false ground of all their frivolous subtilties . . first therefore as concerning his passion , i say , it is an enravishing consideration to take notice how this humble candidate for so great an empire as i have described , applies himself to his design , giving an infallible proof not onely of his power , that he is able to protect , but of his dear affection and entire love to his people , in that he can undergo so horrid agonies in their behalf ; and being to win the kingdomes of the earth out of the possession of the devil , how he uses no other engine then the displaying of his own nature , and the endearing loveliness and benignity of his own spirit , to shame and confound the ugliness and detestableness of his usurping competitor . wherefore he did not onely tread counter to the wayes of satan in humility and purity and continual beneficency in his life-time : but further to shew the vast disparity or discrepancy betwixt that old tyrant and this gracious prince that is so succeed ; whenas the devil , as you have already heard , inflicted unsupportable penances upon his abused vassals , ingaging them to cut and slash their own flesh , and frantickly to dismember themselves , to whip themselves with knotted cords or stinging nettles , to wound themselves with sharp flints , & to fast & macerate themselves so as to pine away in desarts , or break their necks down some steep rock or precipice , as acosta reports of them ; christ , quite conttary to this , is so far from such like tyranny and cruel and handling of others , that to satisfie us concerning the justly-suspected wrath of his father , he undergoes all this load himself , to win us off to a more perfect and chearful obedience to his holy precepts , by so great and sensible an engagement . the weight and power of his scepter being mainly to be felt in the sense of love , which is the strongest ●ie imaginable even to natural ingenuity . but the power of the old serpent was exercised in fear and terrour and despightfull scorn upon poor distressed mankind . there being this great advantage therefore of winning of the hearts of men from the kingdome of darkness to the power of god by christ's afflictions and sufferings ; it is no wonder that he submitted himself to them , though they were so unspeakably grievous . . and indeed what can be imagined more grievous then that lively representation of his bitter passion ( unless the passion it self , ) when in the mount of olives , at his devotions , he was in such an agony , that he sweat as it were great drops of bloud that fel from his face to the ground ? besides the despightfull mockings and spittings in his face , with cruel and bloody scourgings : the consideration whereof would drive a man to any hardship to approve himself faithfull and thankfull to so loving a saviour . what then will the contemplation of his direfull and tragical crucifixion ? where so divine a person , nay , where the son of god in the flesh , being disgracefully placed betwixt two thieves , his holy and spotless humanity was so deeply pierced with the present sense and real agony of death , that the weight and burthen thereof enforced him to cry out , eloi , eloi , my god , my god , why hast thou forsaken me ? and here he may appeal from the cross to all the world in the words of ieremiah , behold and see , if there be any sorrow like unto my sorrow . . which sorrow and passion had it not been as real and as great as it is recounted , how slight and ludicrous a matter would the mystery of christianity be ? how prophane therefore and execrable are those wretches , that would turn that to the disgrace of christ , which is the glory of the gospel ? as if our saviour was less perfect by being thus passive and so sensible of pain . but it is plain that these bold and insolent enthusiasts , which boast so much of perfection as to equalize themselves or their blind guides with christ , nay , prefer them before him , i say , it is plain they are so ignorant , that they doe not know in what the true perfection consists . . for i have already declared , that in the person of christ , that only which was truly divine was to have the triumph and victory , unassisted with any thing that is precious and praise-worthy in the eyes of the world . and the true perfection approveable before god is found only in that which is divine , not natural or animal , such as would be applauded by a mere carnal man. and such is stoicism and spartanism , a power as well relished by wicked men and apostate angels , nay , i may say , better , then by the holy and regenerate . and it is an exercise of far greater faith and obedience to the divine will , to undergoe pain and affliction , when it searches us so deep , and stings us so vehemently ; then when by any forced generosity and stoutness of spirit , or any natural or artificial helps whatsoever , we bear against the sense thereof , and quit our selves in this heat and stomachfulness , as if we were invincible and invulnerable champions . . if it had fared thus with christ at his death , the solemnity of his passion had been lost . indeed it had been no passion , nor would have caused any in them that read the story . but his sufferings being so great and so real as they were , it is the greatest attractive of the eyes and hearts of men towards him that could possibly be offered to the world : which himself was very well aware of , and did foretell it in his life-time ; when i am lifted up , i shall draw all men unto me . . which effects of his passion , those miraculous accidents that attended it seem also to presage . for what was that rending of the vail of the temple from the top to the bottome at ierusalem ? what were those earthquakes in more remote places out of iudea , and the torn or cloven rocks , but a presage how the earthly minds and stony hearts of all men in time , as well iews as gentiles , would be shaken and broke in pieces with sorrow and grief at his sufferings who is the saviour of the world ? nay , what did the sun , the very life and soul of the natural world , what did that deliquium or swounding fitt of his betoken , but that this sad spectacle of the crucifixion of christ would so empassion the minds of all ingenuous men , and so melt their hearts with love & affection to this universal saviour , that they would willingly die with him , that they might also live with him and rejoice with him for ever in heaven ? . i speak not this to exclude other significations of these prodigies . for they may also have their truth and use as well as these , especially some of them : as that of the eclipse of the sun , which may also signifie that the true light of the world ( he that was termed by the prophet the sun of righteousness ) was then a suffering ; and that of rending the vail of the temple , which no question denoted the rescinding of the mosaical rites and ceremonies , and the abrogation of the high-priests office , christ now having taken away the partition-wall , and given every believer free access to the presence of his father by his own death whereby he has reconciled us to god. . which offers us a third reason why this passion of christ should be so tragical as it was , and the weight thereof so unsupportable . for he bore then the wrath of god for the sins of the world , being smitten , as the prophet speaks , for our transgressions , and the iniquities of us all were laid upon him ; that is , he was an universal sacrifice for all mankind . which the proud and self-conceited enthusiast , that phansies himself so well within , that he contemns all external religion ( unless it be of his own invention ) being not at leisure to consider , boldly and blasphemously traduces him for weak and delicate , that willingly underwent the greatest pain that ever was inflicted upon any mortal , that bore a weight more heavy then mount aetna , and too big for the shoulders of any atlas to bear . . as little to the purpose are the leguleious cavils of some pragmatical pettifoggers , as i may so call them , in matters of divinity , who though they be favourable enough to the person of christ , and seem to condole his ill hap that he fell thus into the hands of thieves and murtherers ; yet set no price at all upon his death , no more then upon theirs that died with him , accounting his bloud as common and unholy as that of the malefactors that were crucified with him ; the wrath of god being not all atoned , as they say , by his suffering , because it is unjust that an innocent man should be punished for those that are guilty . but what unjustice is done to him that takes upon him the debt or fault of another man willingly , if he pay the debt or bear the punishment ; provided that he that may exact or remit either , will be thus satisfied ? . but such trivial and captious intermedlers in matters of religion , that take a great deal of pains to obscure that which is plain and easie , deserve more to be flighted and neglected then vouchsafed any answer . for all their frivolous subtilties and fruitless intricacies arise from this one false ground , that the soveraign goodness of god and his kind condescensions and applications to the affections of man are to be measured by iuridical niceties , and narrow and petty laws , such as concern ordinary transactions between man and man. but let these brangling wits enjoy the fruits of their own elaborate ignorance , while we considering the easie air and sense of sacrifices in all religions , shall by this means be the better assured of the natural meaning of it in our own . chap. xiv . . that sacrifices in all religions were held appeasments of the wrath of their gods. . and that therefore the sacrifice of christ is rather to be interpreted to such a religious sense then by that of secular laws . . the great disservice some corrosive wits doe to christian religion , and what defacements their subtilties bring upon the winning comeliness thereof . . the great advantage the passion of christ has , compared with the bloudy tyranny of satan . . how general the custome of sacrificing was in all nations of the world is a thing so well known , that i need not insist upon it ; and that their sacrifices were accounted an appeasment of the wrath of the gods and expiation for their faults , is also a truth so conspicuous that it cannot be denied . hence these sacrifices we speak of were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in latine placamina , februa , piamina . much of this nature you may read in grotius , de satisfactione christi , cap. . where he does not only make good by many expressions and examples that the sacrifices of the ancient heathen pacified the anger of the gods , but also ( which is nearer to our purpose ) that the punishment of those that were thus reconciled and purged was transferred upon the beast that was sacrificed : for the clearing whereof he alledges many citations ; and these two amongst the rest . one out of cato ; cum sis ipse nocens , moritur cur victima pro te ? since thou thy self art guilty , why does then thy sacrifice for thee die ? the other out of plautus , men ' piaculum oportet fieri propter stultitiam tuam , ut meum tergum stultitia tuae subdas succedaneum ? that is to say , is it fit that i should be made a piacular sacrifice for your foolishness , that my back should bear the stripes that your folly has demerited ? . wherefore this being the sense of the sacrifices we speak of in all the religions in the world , it is more fit to interpret the death of christ , who gave himself an expiation for the sins of the world , according to that sense which is usual in the mysteries of religion , then according to the entangling niceties and intricacies of secular laws . . but as for those busie and pragmatical spirits , that by the acrimonie of their wit eat off the comely and lovely gloss of christianity , as aqua fortis or rather aqua stygia laid on polish'd metal , what thanks shall they receive of him whom yet they pretend to be so zealous for ? the most winning and endearing circumstances of his exhibiting himself to the world being so soiled and blasted by their rude and foul breath , that as many as they can infect with the contagion of their own errour , christianity will be made to them but a dry withered branch ; whenas in it self it is an aromatick paradise , where the senses and affections of men are so transported with the agreeableness of objects , that they are even enravished into love and obedience to him that entertains them there . and nothing can entertain the soul of man with so sweet a sorrow and joy , as this consideration , that the son of god should bear so dear a regard to the world as to lay down his life for them , and to bear so reproachfull and painfull a death to expiate their sins and reconcile them to his father . . but this is not all the advantage he had to win the government of the world unto himself . for not only his exceeding love to mankind was hereby demonstrated , but the cruel and execrable nature of that old tyrant the more clearly detected . for whereas the devil , who by unjust usurpation had got the government of the world into his own hands , tyrannizing with the greatest cruelty and scorn that can be imagined over mankind , thirsted after humane bloud , and in most parts of the world , as i have already shewn , required the sacrificing of men ; which could not arise from any thing else but a salvage pride and despight against us : this new gracious prince of god's own appointing , christ iesus , was so far from requiring any such villainous homage , that himself became a sacrifice for us , making himself at once one grand and all-sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or piamen to expiate the sins of all mankind , and so to reconcile the world to god. chap. xv. . an objection concerning the miraculous eclipse of the sun at our saviour's passion , from it s not being recorded in other historians . . answer , that this wonderfull accident might as well be omitted be several historians as those of like wonderfulness ; as for example the darkness of the sun about julius caesar's death . . further , that there are far greater reasons that historians should omit the darkness of the sun at christ's passion then that at the death of julius caesar. . that grotius ventures to affirm this eclipse recorded in pagan writers ; and that tertullian appeal'd to their records . . that the text does not implie that it was an universal eclipse , whereby the history becomes free from all their cavils . . apollonius his arraignment before domitian , with the ridiculousness of his grave exhortations to damis and demetrius to suffer for philosophy . . we have seen how reasonable the history of christ's passion is ; neither do i know any thing that may lessen the credibility of it , unless it be the miraculous eclipse of the sun. not that the eclipse it self is so incredible , but that it may seem incredible that so wonderfull & so generally-conspicuous an accident of nature should be recorded by none but by the evangelists themselves , learning and civility in those times so universally flourishing , and there being no want of historians to recount such things . this objection makes a great shew at first ; but you will see at length it will come to nothing . . first therefore let us set down the like accidents to this that have fallen out , and been as conspicuous to all the world : as that sensible obscurity and languor of the sun in iulius caesar's time , as also in iustinian's time , and lastly that bloudy dulness in the face of that luminary for four daies together in the times of carolus quintus ; things as remarkable in themselves as this eclipse at the passion of christ , and all it 's likely proceeding from like causes . but the moderating of these causes so , as that the effect should take place just at the time of our saviour's suffering , this was miraculous and by special providence . now i demand for that first observation of the sun , that indured a whole year together , & was a concomitant of iulius caesar's death ; when there were so many historians in the after-age till suetonius his time , viz. livy , strabo , valerius , maximus , velleius paterculus , philo , mela , plinius , iosephus , plutarchus , tacitus , how many of these recorded so great a prodigie . i doe not find any historian alledged but pliny , who likely had it from ovid and virgil , who after the manner of poets pleasing themselves to record strange things and to magnifie great men , recite this accident in nature in honour to iulius caesar. ille etiam extincto miseratus caesare romam , cum caput obscurâ nitidum ferrugine texit , impiáque aeternam timuerunt secula noctem . at caesar's death he rome compassioned , in rusty hue hiding his shining head , and put the guilty world into a fright they were surpriz'd with an eternal night . as virgil has it in his georgicks . and ovid in his metamorphoses to the same purpose , — solis quoque tristis imago lurida sollicitis praebebat lumina terris . the sun 's sad image caesar's fate to moan with lurid light to anxious mortals shone . which condition of the sun , pliny writes , lasted for a whole year . the like cedrenus reports to have happened in iustinian's time . but there were nigh twenty considerable writers from iustinian's time till georgius cedrenus . i would therefore remit the caviller to peruse these historians , and observe in how few of them this prodigie in iustinian's daies is recorded . the same may be said of what happened under carolus quintus . and then if he deprehend that so remarkable accidents be taken no notice of by many writers that had a capacity of recording them , i would have him also to consider that such like reasons that might cause them to omit the writing of those prodigies , might also fit those that omitted the setting that down that happened at our saviour's passion ; and to rest contented that he finds it recorded by them that are most concerned in it , that is , three of his faithfull followers , matthew , mark & luke , who bearing a truer respect to christ's person then those flatterers of princes , virgil and ovid , to the deceased iulius , recorded this miraculous eclipse to his honour , as they did that long obscuration of the sun to the honour of their adored caesar. . neither is this all ; for i may further add , that there are greater reasons why all , saving christ's own followers , should omit the recording that eclipse at his passion , then that those writers we speak of should the continual obscurity of the sun , that was to be observed for a whole year together about the exitus of iulius caesar's reign . for the noveltie of that in caesar's time might make the greater impression upon mens spirits ; whenas that obscuritie of the sun at our saviour's suffering ( though i doubt not but that it was so great as that the stars appeared through the defect of the sun 's light , so as they may doe in a summers night ) might well be neglected by the nations of the world , they having noted already that the light of the sun is obnoxious to such obfuscations and dulnesses , and that for so long a time together . so that although this lurid deadness of the sun at the passion was far greater then that at caesar's death ; yet it being shorter by far , as lasting not above three hours , it might seem to them less considerable ; especially they not knowing what was the meaning of it . and when they did , they had the less encouragement to record it , it making for a new religion contrary to their own . so that even that consideration may seem a sufficient reason why this notable accident may be pretermitted by both jewish and heathenish historians . . but grotius out of phlegon a pagan writer ventures to answer more point-blank , namely , that the said author does affirm that in the fourth year of the two hundred and second olympiad , ( which is the year wherein christ suffered according to the usual opinion ) there was the greatest eclipse that ever was known ; night surprizing men at the sixth hour of the day ( which is at noon , ) and being so dark that the stars were seen at that time of the day . he mentions also therewith a mighty earthquake in bithynia , and how the greatest part of nicaea was ruined thereby . to this purpose is there also recited out of another pagan writer by eusebius ; whom grotius discovers to be one thallus . which testimonies will stand good till the opposer of the truth of the narrations of the evangelists shall either prove infallibly by chronology , that christ did not suffer that year , or else by astronomical calculation , that there was a natural eclipse of the sun in that year he suffered , so horrid and dismal as phlegon describes . but phlegon confining it to no place , intimates it was universal , and therefore not natural . tertullian also speaking to the pagans concerning this matter , appeals to their own records concerning the truth thereof . and for my own part , i make no question but that it is true in the very sense we speak of , viz. that it was an universal eclipse , whatever becomes of the testimonies of thallus and phlegon . . but being the text does not necessarily implie thus much , we may with calvin restrain it to iudaea , god miraculously intercepting the light of the sun from those parts only , by the interposition of some conspissated body , or by raising a black caliginous mist , such as he caused in the land of aegypt . for the scripture will sute well enough with any of these senses ; so little of any just occasion is there left to the caviller and infidel . so that the credibilitie and reasonableness of the chief circumstances of our saviour's passion is sufficiently cleared . . to which we have nothing to parallel in apollonius his life , except it be his arraignment before domitian : where domitian quitting him from the charge that was laid against him , yet he for ostentation sake , to shew what an expert magician he was , vanishes in the midst of the court , to the great amazement of the emperour and the rest of his judges . but in the mean time he having such a trick of legerdemain as this , to keep himself from peril ; it makes all his magnanimous precepts concerning the contempt of death that he so gravely imparts to damis and demetrius ( encouraging them to suffer any thing for the cause of philosophy ) hypocritical and ridiculous . so whifling and ludicrous is every thing of apollonius , if compared with that solid truth and real excellency that is discoverable in christ. book v. chap. i. . of the resurrection of christ , and how much his eye was fixed upon that event . . the chief importance of christ's resurrection . . the world excited by the miracles of christ the more narrowly to consider the divine quality of his person , whom the more they looked upon , the more they disliked . . whence they misinterpreted and eluded all the force and conviction of all his miracles . . gods upbraiding of the world with their gross ignorance by the raising him from the dead whom they thus vilified and contemned . . christ's resurrection an assurance of man's immortality . . we have done with the passion of christ : we come now to his resurrection and ascension ; and first his resurrection . concerning which it is observable , that our saviour's eye was fix'd upon nothing more then it ; he prophesying of it in his life-time under that parable of destroying the temple , and then raising of it up within three daies , meaning the temple of his body ; as also in the application of that strange accident that befell ionas : for as jonas was three daies and three nights in the whales belly , so the son of man should be three daies and three nights in the belly of he earth . he deferred also the divulging of his transfiguration in the mount till his resurrection , as not being of any such efficacy to beget faith in the people , till this also had happened unto him . . now the grand importance of this so wonderfull an accident consists chiefly in these three things . first , in that it is a very eminent triumph of the divine life in the person of christ. secondly , in that it is so plain an assurance of a blessed immortality . and thirdly , in that it is so sure a seal and so clear a conviction of the truth and warrantableness of all the miracles christ did in his life-time . . that our saviour christ was the most illustrious example of the divine life that ever appeared in the world , cannot be denied by any but such as are blinde , and have no eyes to behold that kind of splendour . but that the judgement of the world might be the more notoriously baffled , god assisted this divine worth with many strange miracles , that they might more fixedly and considerately contemplate this so holy and lovely a person . but the more it seems they looked upon him , the more they disliked him , the whole world being so deeply lapsed into the animal life , ( the jews themselves not exc●pted , ) that they had no knowledge nor relish of the divine . nay , they had an antipathy against him , as the wise man expresses it , he is grievous unto us even to behold , his life is not like unto other mens , his waies are of another fashion : he was made to reprove our thoughts . . wherefore they having so settled an hatred against him , all the miracles that he did , or whatsoever happened miraculously unto him , did but set a more venemous edge of their spleen against him . from whence it was easie for them to misinterpret and elude every thing , imputing his casting out devils to a contract with beelzebub the prince of the devils ; the testimony from heaven , that he was the son of god , to the delusion of evil spirits that would lapse them into idolatry ; his feeding the multitudes in the wilderness , to witchcraft and sorcecery ; and his raising of men from the dead , to the nature of some lethargical or obstupifying disease , that may seem to make a man devoid of life for four daies together . the eclipse of the sun indeed was a very strange thing , if the darkness was in the sun it self : but they might remember , at least from the relations of others , that it was strangely obscured for a whole year together about the death of iulius caesar , and so interpret this at the passion as a mere casual coincidence of things ; or that some delusive spirits intercepted the light of the sun in favour of the great magician whom they thought just to crucifie betwixt those other two malefactors . . but he whom they numbred amongst the transgressours , and took to be the vilest of men , because he was not recommended by any thing that the animal life likes and applauds , ( as nobleness of birth , the power of popular eloquence , honour , wealth , authority , high education , beauty , courtship , pleasantness of conversation , and the like ; ) he is , i say , notwithstanding this general contempt from men , very highly prized by him who is the infallible judge , whose waies are not as our waies , nor his thoughts as our thoughts ; but that he might conform our apprehensions to his own , raised iesus christ from the dead , bringing that passive , contemptible divinity that lodged in him into a deserved victory and triumph ; exprobrating to the blind world the ignorance of that life that is most dear and precious to himself ; making him alive whom they maliciously killed , and preparing a way to an universal homage for him , who was universally scorned and became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the off-scouring of all , though his spirit , life and nature was of more worth then all the things of the world beside . . nor is this resurrection of christ only a particular honour and high testimony given to the person of christ , who was so splendid an habitation of the divine life ; but it is also an assurance of a blessed immortality to all those that will adventure to follow his example , that their labour shall not be in vain in the lord. and therefore he is not said here to rise alone ; but in token of what a general concernment his resurrection was , the monuments of some lately-deceased souls flew open , and themselves appeared to several in the holy city . which things were a palpable prohetical prefiguration of that blessed immortality that christ has purchased for all men that believe in him and obey him . chap. ii. . the last end of christ's resurrection , the confirmation of his whole ministry . . how it could be that those chief priests and rulers that hired the souldiers to give out , that the disciples of christ stole his body away , were not rather converted to believe he was the messias . . how it can be evinced that christ did really rise from the dead ; and that it was not the delusion of the some deceitfull daemons . . the first and second answer . . the third answer . . the fourth answer . . the fifth answer . . the sixth and last answer . . that his appearing and disappearing at pleasure after his resurrection is no argument but that he was risen with the same body that was laid in the grave . . the last end of christ's resurrection is the confirmation of his whole ministry . for assuredly the jews dealt with him as with some magician and impostour , who though he did very strange things whilst he lived , yet if he were once judicially tried , condemned and put to death , they did not make any question but that it would be with him as with other malefactours , the trouble of him would end with his life ; as is usually observed in matters of this kind : otherwise it would be a great flaw in providence , and the generations of men would not be able to subsist for the insolencies of witches and sorcerers . but god thus extraordinarily and miraculously interposing his power , in raising iesus from the dead , gave the most certain and most confounding testimony against the malicious cruelty of the jewes ( if we may call that malice which the love and candour of christ in the midst of his bitter sufferings named only ignorance ) that possibly could be given . for their judicial proceedings are hereby not only in an extraordinary way made suspicable and taxed of injustice , but by such a miraculous means , that it is manifest that none other but god himself is their accuser , as well as the acquitter of the innocent whom they put to death , and did so throughly martyr , that none but the hand of god could recover him to life . the same therefore of so notable an accident the chief of the jews very well knowing , and that it would , if believed , demonstrate that all he did or said before in his life-time was right , and from an undeniable principle ; that the people might not receive him for their messias now , whom three daies agoe they had crucified ; hired the souldiers that watched his monument , to tell abroad that his disciples stole him away by night while they were asleep . . but here haply some may demand , how it came to pass that these chief priests and rulers , being so punctually informed by the souldiers ( which watched the sepulchre of christ ) that he was risen from the dead , were not converted to the faith themselves , and convinced that iesus was indeed the expected messias . but we may very well conceive , that what might prove very effectual to move others to believe in christ , might yet take no hold upon them ; partly because they were further engaged in this bloudy and direfull tragedy then others were ; and having a deeper sense of honour and repute with the people , then of the favour of god and love to the truth , they might in a desperate and obdurate condition venture , as the saying is , over shoes over boots ; being more willing to expose themselves to any thing , then to that shame and reproach that would attend the acknowledgment of so hainous an errour . and then partly because though this accident may seem very strange , yet they might conceit that it was not above the power of evil spirits to perform , who might change themselves into the lustre of angels of light , and therefore that it was but a greater temptation upon them to try their faithfulness and obedience to the law of moses . for what would not they think rather then find themselves guilty of so grand ignorance , as not to know the promised messias when he came into the world , and of so gross a crime as to be murderers of him that from heaven was declared the son of god ? . but out of this solution you 'l say arises as great a difficultie as the former , viz. how we can be ascertained that christ is really raised from the dead : because some delusive spirits might open his sepulchre , and carry him away , and afterward appear in his shape , making use of his body to shew to thomas , or changing their own vehicles into the likeness of flesh and bones , so that no man's sense may discover any difference . but to this many things may be answered : and . first , that that which may be an exception or evasion in any case , is of consequence in no case . for what does there at any time really happen , but evil spirits have a power to imitate so near , that our senses may well be deceived ? secondly , though they have this power in themselves , yet i deny that they can exert it when , and so far as they please ; and therefore god would not permit them to add so irresistible credit to the whole ministry of christ by this last miracle , if christ had not really been the messias : but he being the messias , it was no delusion of theirs , but a real transaction by that hand that is omnipotent . . thirdly , every thing was exactly as if he had risen from the dead : the watch saw the earth-quake , and the stone rolled from the door of the sepulchre by an angel from heaven : peter look'd in and beheld the linen cloaths lying by themselves , the body of christ was missing there . he appeared to his disciples elsewhere , he discoursed with them , eat & drunk with them , they felt his flesh , and put their very fingers into his wounds . what greater demonstration then this could there be that he was really risen from the dead ? and therefore by men indifferent it must needs be acknowledged to be so , though there be a possibility of being otherwise . . fourthly , those miraculous things , either happening to him or done by him while he was alive , they being so real as they were , must needs beget faith in the unprejudic'd , that this accident was real also . for is it so strange a thing that that divine power should raise christ from the dead , that enabled him to raise lazarus out of the grave when he had been four daies buried ? to say nothing of his other miracles , and those evident testimonies from heaven that he was the son of god. for though there was some room left for the shuffles and subterfuges of the blinded jews ; yet to those that are free and piously disposed , the resurrection of christ compared with what either supernaturally was done by him , or happened to him in his life and at his passion , they do so binde and strengthen one another , that there is no place left for misbelief . . fifthly , besides the testimony of the angels that told mary magdalen , ioanna and others , that christ was risen , and that they did fondly to seek the living amongst the dead , our saviour's owne prophesie concerning his rising the third day could not but make the thing undoubtedly sure to his disciples , and all such as were concerned in it , and had believed on him before , whereby they became zealous assertors and witnessers of it to the world. . sixthly and lastly , all these things happening thus extraordinarily and supernaturally to a person that professed himself the messias , * at that very time that the jewish prophesies foretold the messias would come ; it is an unanswerable demonstration that this was he , and that therefore all things that he did , spoke , or happened unto him , were no vain illusion , but reality and truth . . neither does his appearing and disappearing at pleasure , and coming in to his disciples when the doors were shut , at all weaken the truth of his resurrection and vital actuating that very body that lay in the grave . for he gave a specimen of a wonderfull power residing in him in his transfiguration on the mount ; and that he carried that about him then that was able to swallow up mortality into life , though it was usually restreined as a light in a dark lanthorn . his divinity therefore with his inward exalted humanity , i mean his soul , took hold again of his body , and did vitally irradiate it , so that he was as naturally united with it as any angel is with his own vehicle , or any soul of man or any other animal with their bodies . nor was it any greater wonder that christ should rarifie his body into a disappearing tenuity , then that angels and spirits condensate their vehicles into the visibility and palpability of a terrestrial body , the same numerical matter still remaining in both . chap. iii. . the ascension of christ , and what a sure pledge it is of the soul's activity in a thinner vehicle . . that the soul's activity in this earthly body is no just measure of what she can doe out of it . . that the life of the soul here is as a dream in comparison of that life she is awakened unto in her celestial vehicle . . the activity of the separate soul upon the vehicle argued from her moving of the spirits in the body , and that no advantage accrews therefrom to the wicked after death . . there is no reasonable allegation therefore against the resurrection of christ : and as usefull and intelligible a mystery is his ascension . for we are not less assured by his ascending into heaven of the life and activity of the soul out of an organical terrestrial body , then by his resurrection of her immortality . for the body of christ in his ascension , though it left the earth in all likelihood organiz'd and terrestrially modified , yet passing through the subtil air and purer aether , it cannot be conceived but that it assimilated it self to the regions through which it passed , and became at last perfectly celestial and aethereal , whatsoever was earthly or feculent being absorp't or swallowed up into pure light and glory . . nor can it seem harsh to any that has well considered these things , that the soul freed from this terrestrial dungeon should have so great power and activity over a thinner vehicle ; the subtiltie thereof in all likelihood contributing much to this activity and vigour : of which though she have but a small spark at first , yet the power of the minde being kindled therewith may , as she pleases , convert her whole vehicle into an aethereal flame . for we are no more to measure what she can doe being rid of the fatall entanglements of this earthly prison , by what she does in it , then we can of the prowess and activity of some captive champion when he is set free , by what he does in fetters and hard bondage ; or of her own agility , reason and perspicacitie when she is awake , by her stupidity and inconsistency of thoughts while she is asleep . . for the whole life of man upon earth day and night is but a slumber and a dream in comparison of that awaking of the soul that happens in the recovery of her aethereal or celestial body : which though it be ( unless it please her occasionally to mould it into any organiz'd shape ) one simple and uniform light , which we may call an aethereal star , as ficinus calls those of less purity stellas aereas ; yet all the more noble functions of life are better performed in this heavenly body then in the earthly , such as intellection , volition , imagination , seeing , hearing , and the like . the same may be said of the passions of the mind , they being more pure , more pleasing and more delicate then can possibly happen , or at least for any time continue with us , in this life . . what i have affirmed of this aethereal body , this uniform and homogeneal orbe of light , cannot seem rashly spoken to them that understand the immediate organ of sense in those bodies we are now united with : which i have already intimated to be either the animal spirits or the conarion , as unlikely a seat of sense as the air or aether , and either of these as unlikely to be disobedient to the power of the soul as the animal spirits now are in the state of conjunction . * and therefore it being undeniable but that the soul does move them some way in the body , i see no difficulty but in her releasement from the body , she may be able to act upon her vehicle of like tenuity with them , so as to mould and transfigure it even as she pleases : that natural charm that lull'd her active powers asleep while she was in the body , loosing its force now she is out of it . which notwithstanding will prove no advantage to the wicked , they being thereby awakened into a more eagre and sharp torment and more restless hell. chap. iv. . christ's session at the right hand of god interpreted either figuratively or properly . . that the proper sense implies no humane shape in the deity . . that though god be infinite and every where , yet there may be a special presence of him in heaven . . and that christ may be conceived to sit at the right hand of that presence , or divine shechina . . to the ascension of christ we are to add his session at the right hand of god , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his intercession with god for his church . and for the first there is no difficultie therein , whether we understand the phrase figuratively , as calvin seems to doe , ( for then by his sitting at the right hand of god nothing else is signified , but that he is next to god in the administration of his kingdome , that he is as his right hand to sway his scepter over men and angels , to bruise the wicked as with a rod of iron , and to receive the righteous into favour ; ) or whether we understand it properly , as some others would have it to be understood . for there is no inconvenience to acknowledge the glorified body of christ to be in humane shape , and that this organized light will sit as steadily on an aethereal throne , as a body of flesh and bones on a throne of wood or ivory . . nor does that expression of the right hand of god implie any absurdity in it , as if god himself were an essence also in humane shape , and that he had a left hand as well as a right , and the rest of the parts of the body of a man. for from the words of the text , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man may as well prove that he has many right hands as any at all : which shews plainly that the anthropomorphites have no ground for their fond conceit from such passages of scripture as these . . but yet though god be infinite , and consequently every where at once , nothing hinders but that there may be some special presence of him in one place more then another , whither if a man had access , he may be truly said to converse with god face to face . we will grant therefore a divine shechina and a peculiar visible glory of god which no creature can imitate residing in the heavens , which presence he may manifest in many places at once if he please : but whereever it discovers it self , it is a most certain and infallible sign that god himself is in a special manner there . which ineffable and unimitable glory is of this great consequence , that the holy saints and angels receive commands from thence as from the very mouth of god , are recreated more by that wonderfull lustre then we mortals are by the light of the sun , and that it is an oracle with whom they may consult , and receive answers of clear and indubitable certitude , and doe divine worship and honour to the external substance and visible presence of the deity . . at the right side of this glory might christ in his humane shape be placed , as at the right hand of his father that sent him into the world , to whom also he praied with his eyes lift up to heaven , and to whom he said that he was to return when he left the earth , with whom also steven saw him standing , and comforting him at his martyrdome : whether his visive facultie was in a wonderfull and stupendious measure fortified to discern so distant an object , or whether that object was not so distant as the false conceits of some vain philosophers would determine ; for for my own part , i think that if the true philosophy were known and rightly understood , there would nothing more facilitate the belief of christianity then it . chap. v. . the apotheosis of christ , or his receiving of divine honour , freed from all suspicion of idolatry , forasmuch as christ is god properly so called , by his real and physical union with god. . the real and physical union of the soul of christ with god being possible ; sundry reasons alledged to prove that god did actually bring it to pass . . the vain evasions of superficial allegorists noted . . their ignorance evinced , and the apotheosis of christ confirmed from the immortality of the soul and the political government of the other world. . that he that equalizes himself to christ is ipso facto discovered an impostour and lier . . there is nothing therefore harsh or incongruous in the session of christ at the right hand of god the father , the mystery being fitly explained : his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be found as reasonable , if rightly understood . by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i mean his residence in heaven , and his receiving of divine honour and adoration from the church . in which there can be nothing suspicable , unless there be any danger of idolatry there where he that is truly god is worshipped . the * apology of the gentiles you have heard already , and how far guilty they were of that miscarriage in the worshipping of creatures under the pretense of their being only more eminent manifestations of that one eternal deity which they did adore . but the immediate object of our worship is not simply a creature , but god properly so called ; forasmuch as he is as really and physically united with god as our soul is with our body . now as a man is truly said to be a body or a corporeal substance because of the real or physical union of his soul with the body ; so christ is truly and properly said to be god , because his whole humanity is joined with god. this is a very easie and intelligible way of conceiving this mystery ; neither does it implie any contradiction or inconsistency in it , no more then is found in the natural union of soul and body ; god being as able to find fitting means of really and vitally uniting the soul of the messias to himself , as of uniting an humane soul to a terrestrial body . . now this which was in the power of god to doe , we may be the better ascertained that he did doe it , or is to doe it some time , ( for i will not anticipate and fall upon the third part of my discourse , before i come at it , ) if we consider the congruities thereof . i have recited to you examples of the pagan apotheoses , how they did divine honour to men that liv'd amongst them , and were considerable to their generations for several benefactions and gratifications of the animal life , whether they were the improvers of their pleasures or their profit , law-givers , successfull commanders in war , or happie inventours of some usefull things to supplie humane necessities . hence it came to pass that venus , mercurius , zamolxis , mars , bacchus , ceres and others were deified by them . now there being so transcendent an advantage to accrew to mankind by the coming of the messias into the world , and he being to suffer for the sins of the people , and so by his death to vanquish the power of death , and to set open the gates of heaven to all believers ; that that strong , natural , and at least pardonable propension in mankind of exhibiting the highest honours they can to their most heroical benefactors might not be frustrated and seem ever to be in vain ; as also that the great humiliation and reproachfull passion that the messias was to undergoe might be largely compensated ; and that that which is most lovely of all things , and yet in the eyes of men most despicable , i mean the divine life , might be exalted , even in an outward homage and worship , as high as ever the animal life was , in the world , and that warrantably and without any guilt of idolatry : god , when he sends the messias into the world , is so to communicate his own nature to him , or so really and physically to unite himself with him , that he may be a lawfull object of divine worship . which he is , if not only by a moral adhesion , or political institution , but by a natural and real union with the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he truly become the son of god. . we see then upon what warrantable and rational grounds the messias is exalted to so high a pitch of honour , god having made him supreme head over men and angels : i speak of the very person of christ as well as his nature . for the shuffling and superficial allegorist will acknowledg that the divine nature or upright being , as some of them call it , is above all . but that they are so shie of taking any notice of the person of christ , is either out of ignorance in their understanding , or out of a total misbelief of the history of christ , wherein is asserted the existence of angels and the immortality of the souls of men . . now if there be angels , and if the souls of men subsist and act out of their bodies , they must also ( as i have already demonstrated in my preparative assertions ) needs fall into political order and government , and therefore must have some head over them : which here the scripture does plainly assert to be christ , who is the captain of our salvation for to assist , direct and encourage all the powers of the kingdome of light to defend themselves and rescue others out of the captivity of the kingdome of darkness and tyranny of devil . . wherefore if any man start up and pretend an equality with christ , he is ipso facto convinced of ignorance in the mystery of godliness , and deprehended to be an impostour and a lyar ; or he is haply a beast and an epicure , denying the immortality of the soul , and thereupon building all his slights and contempts of the personal knowledge of our saviour ; he deeming him as all men else wholly mortal , and therefore utterly to have perished above sixteen hundred years agoe . chap. vi. . an objection against christ's soveraignty over men and angels , from the meanness of the rank of humane spirits in comparison of the angelical orders . . an answer to the objection so far as it concerns the fallen angels . . a further inforcement of the objection concerning the unfallen angels , with an answer thereto . . a further answer from the incapacitie of an angels being a sacrifice for the sins of the world. . and of being a fit example of life to men in the flesh . . that the capacities of christ were so universal , that he was the fittest to be made the head or soveraign over all the intellectual orders . . christ's intercession : his fitness for that office. . what things in the pagan religion are rectified and compleated in the birth , passion , ascension and intercession of christ. . but it may be further objected , that although it be very reasonable that the angels and the spirits of men , whether in the body or out of the body , be reduced under some political form of government ; yet it seems very incongruous and disproportionable that some one of the lowest rank of all the orders of rational creatures should be made the soveraign over all , over angels and archangels , and all principalities and powers whatsoever , whether in heaven or in earth . . but to this i answer , that though the superiour orders of intellectual beings may have far more strength and natural understanding in them then man ; yet the humanity of christ may not be inferiour to them in humility and an holy adhesion to god , in self-resignation , and faith in him who is the root of all things , in love also and dear compassion over the whole creation , and , in a word , in whatever appertains to the divine life . but as for the lapsed angels , let them be otherwise as cunning and knowing in all arts and subtilties of nature , let them be as powerfull & as gigantick as they will , even to the overturning mountains and striking down steeples at a blow ; yet christ has infinitely the preeminence of them in those divine accomplishments i have recited ; nay , he has a principle beyond them , removed above their sphere , as man has a principle beyond beasts . and therefore it is no more wonder that god has constituted him lord over these rebellious titans , then that man is made superiour to lions , elephants , whales , and other mighty and monstrous creatures . . but you 'l say , though it seem just that the usurped empire of the devil be taken from him , and given to christ , yet there is no reason that the unfallen angels should be brought under his sceptre , they being naturally of an higher order then himself , and having forfeited nothing by rebellion or disobedience to god : and therefore it had been more reasonable for god to have united himself hypostatically ( as they call it ) with some angel then with humane nature . but what art thou , o man , that pretendest to be so wise as to give laws to god ? may not he dispose of his own and of himself as he pleases ? besides , there being so great a revolt in the angelical orders , who tempted also mankind into their lapse , the pretermission of them all in the conferring of so great an honour as was conferred upon christ , was but a just check and slight cast upon all their orders at once ; the angelical bloud , as i may so say , being tainted with treason . again , the revolt and rebellion of the apostate angels being nothing else but a wilde and boundless giving themselves up to the pleasures and suggestions of the animal life , and christianity ( as i have already defined it ) nothing else but a triumph of the divine life over the animal ; this triumph , scorn and insultation over the animal life is more exactly pursued , by how much in every place those things that seem of most value to it are left out , as slighted and disregarded ; and the whole mystery of the recovery of the lapsed creation to god performed by him who undertook it without the false pomp of those needless circumtances of highness of order , nobleness of birth , worldly authority , strength and beauty of body , subtilty of wit , knowledge of nature , plausibility of eloquence , or whatsoever else seems precious to the mere natural or animal spirit . so that upon this very account the angels were to be excluded from this function . . but fourthly and lastly , if any angel would have been competitour with our saviour in this honour , that question put to zebedee's children might well have dash'd him out of countenance in his competition : you know not what you ask : can you drink of the cup that i am to drink of , and be baptized with the baptisme that i am to be baptized with ? that is , can you undergoe that shamefull and scornfull death of the cross ? certainly an angel cannot . for if he could be born into the world in humane flesh , and suffer those agonies the soul of the messias did , this angel were no angel , but an humane soul. but perhaps you 'l replie , that though an angel cannot suffer death in an humane body , yet he is so capable of torment and punishment , that he may be made an expiation for the sinnes of the world. but i demand how we that are so much concerned in it shall know of that suffering . for the transactions of men are a spectacle to the angels , but the transactions of angels are not discerned by men by reason of the tenuity of their vehicles . but this suffering angel would have appeared on purpose : yet how unsatisfactory and phantastical would this have been conceived in comparison of the real and assured passion of our saviour christ. . besides , if an angel had undertaken this office , he could not have been so fit an example of life to us as christ , who was a man subject to the same infirmities with our selves , and who really felt what belong'd to the imbecillity of our natures . for the passions of his minde were no more abated nor destroyed by his union with the deity , then the passibility of matter is by being united with a soul. wherefore christ wading thus faithfully without sin or blame throughout all the incumbrances of the flesh , which are greater then those that the angelical orders are liable unto , is a very concerning spectacle of both men and angels : but what an angel could do , would but very little concern us men . . wherefore he who was of so universal a capacity , as to be an example of good and a reprover of evil to all the orders of intellectual beings that are pe●cable and mutable , and of so generall a kindness and compassion to all rational souls , that he could dy a most shameful and bitter death , to reduce them from their rebellion and confederacy with the kingdome of darkness , to return to the kingdome of god ; this person , i say , whose influence is so great upon all , is fit to be made head over all , according as himself has declared , to me is given all power in heaven and in earth . whence it is plain that there is none save god himself above him , at whose right hand he fits , and intercedes for his church . . which is the last thing i propounded , his intercession ; upon which i need make no stay , there being no difficulty at all in it , but a very great congruity , and such as is incompetible to any angel , as i have already intimated . the author to the hebrews takes notice of it , chap. . for we have not an high priest which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we are , yet without sin . who therefore must needs prove a very compassionate and potent intercessour for us with his father , not onely for forgiveness of sins , but for all needfull supplies of grace and assistance to his church militant here on earth . . thus we have seen how in the birth , passion , ascension and intercession of christ is comprehended a full and warrantable completion of those four notable parts of the pagan religion which relates to their heroes , to their catharmata , their apotheoses , and intercessions of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dii medioxumi . for what they were naturally groping after and mistaken in , in these points , all that is rectified here and made lawfull and allowable , nay meritorious and effectual for both present and future happiness , i mean in christ iesus ; all businesses betwixt god and us being to pass through his hands , if we look for grace and success . which accommodation contriv'd by the wisdome of god was of very great virtue for the bringing of the nations of the world to close with the truth of the gospel , they being invited to that upon good grounds , which their blind propensions carried them out to in a way of errour and mistake chap. vii . . that there is nothing in the history of apollonius that can properly answer : to christ's resurrection from the dead . . and that his passage out of this life must go for his ascension ; concerning which reports are various , but in general that it was likely he died not in his bed . . his reception at the temple of diana dictynna in crete , and of his being called up into heaven by a quire of virgins singing in the aire . . the uncertainty of the manner of apollonius his leaving the world , argued out of philostratus his own confession . . that if that at the temple of diana dictynna was true , yet it is no demonstration of any great worth in his person . . that the secrecy of his departure out of this world might beget a suspicion in his admirers that he went body and soul into heaven . . of a statue of apollonius that spake , and of his dictating verses to a young philosopher at tyana , concerning the immortality of the soul : . of his ghost appearing to aurelian the emperour . . of christ's appearing to stephen at his martyrdome , and to saul when he was going to damascus . . we have spoken of the birth , life , death , resurrection and ascension of christ ; we will come to the three last things we propounded , when we have briefly considered what in apollonius is parallel to christ's resurrection and ascension : for there is alwaies some glance or other in his life at the most notable passages in our saviour's . but i can finde nothing that must go for apollonius his resurrection from the dead , but his escaping out of the hands of domitian : which danger was so great , that all men took him for a dead man. * but what a whifling business it was and a mere piece of magical ostentation , i have already noted . . his real passage therefore out of this world must go for his ascension , as his escape out of that desperate danger for his resurrection . but the reports concerning his departure are various ; some affirming that at a full age , being fourscore or an hundred year old , he died at ephesus . but it seems not likely , philostratus professing that he had travailed the greatest part of the habitable world to enquire of his sepulchre , and that he could hear no news of it any where . but so grave and divine a person as apollonius was reputed , could not fail to be honoured with a very pompous funeral and sumptuous monument whereever he happened to dy , he being so famously known over all the world : wherefore it is likely that he did not dy , as they say , in his bed , but in some solitude , either by a sudden surprizal of death , or on set purpose , as empedocles , who cast himself into the flames of aetna , that he might be thought what apollonius professed himself before domitian , an immortal god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . others report that having entred into the temple of minerva at lindus in rhodes , he suddenly disappeared before the people , and went no man knows whither . others affirm that he left this mortal life in crete , where approaching the temple of diana dictynna , the doors flew open of themselves , to the admiration of the keepers of the temple : who suspected him for a sacrilegious enchanter , in that the fierce mastives that kept the treasury fawned on him with more kindness and familiarity then on them that fed them . wherefore the sextons bound apollonius with fetters to secure the treasury ; but about midnight he set himself free , and calling the guards by their names , that they might not think he would steal away privately , he went to the door of the temple , which , as i said , opened of it self , and when he had entred in , shut of it self again : whereupon were heard voices from heaven as it were of young girles singing melodiously and chanting forth a stanza to this sense , come from the earth , come , leap hither up to heaven , mount from the earth on high . . but concerning this history of his leaving of the world two things are observable . first , that philostratus does invalidate his narration by varying the story so much as he does : for he professing that he made it his business to enquire of this matter , travailing most part of the habitable world for his better satisfaction , and not determining which of these three reports is the truest ; it is a sign that he was not ascertained of the truth of any of them , but that his end may be such as i at first intimated . . but suppose the last and most glorious of these three stories was the truest ; yet apollonius his credit is much obscured by parting thus in the night , though we allow him a moon-shine night for his voiage : for then the highest mystery ( if it be not a mere forgery ) that may be in it , is but thus much ; that these young girles , the nymphs of diana , called and carried away the old wizzard to the enjoyment of those disportments and pleasures that such ludicrous spirits , together with old hags and others of the fraternity , use to make with one another in farre remote solitudes under some broad-spred oake , or on the top of some steep mountain environ'd with woods and shady trees , ( which solemnity is called ludus dianae by the ancients , as i have noted already out of mirandula : ) where out of a special favour to him for the great service he did the powers of darkness , they might break his neck in a frolick from some precipice , cracking the shell to enjoy the kernell , or some more handsome way or other uncase him of his wrinkled and loathed vestments of mortality ; that so being stript more naked then when he appeared before the tribunal of domitian , he might be entertain'd with the more loving embraces of the officers of the dark kingdome , and receive the wages thought due to so faithfull and industrious a servant ; which were but such , though it may be in an higher degree , as other magicians and enchanters do receive . so vain , so frivolous and vulgar are all things in the life of apollonius , if compared with what is recorded in the life of christ. . but be his departure out of this world what way it will , it is likely that the secrecie thereof conciliated much credit to his person ; and by adding to his pagan zeal the spurious pretences of abstinence , chastity , contempt of the world and other plausible showes of morality , besides those miracles ( as a man may call them ) which he did by the assistance of the powers of the dark kingdome , he did not fail to be thought by some to have been carried body and soul into heaven , as enoch and elias were , and to have obtain'd an happy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the gods. in confidence whereof they erected statues to him here on earth , as philostratus relates , and particularly in tyana the town where he was born . . grotius relates out of an ecclesiastical writer , that there was a statue of his that spoke , being actuated by some assistent daemon ; but that his mouth was soon stopped by the power of christ and the preaching of the gospel . he dictated also certain verses to a young student of philosophy in tyana , concerning the immortality of the soul , who had for some ten months together earnestly prayed to him to resolve him of that point : which verses he recited to his fellow-students in a frantick posture , starting out of his sleep , and averring apollonius was there present , though none see him but himself : which would make a man think it was nothing else but the continuation of a confused dream , which he compleated betwixt sleep and waking ; it being no rare thing for men asleep to answer to more questions then his fellow-students put to this young philosopher . . but his real appearance to aurelian the emperour seems more probable . for his forces , as vopiscus writes , marching against tyana , and the citizens shutting the gates of the town against him , incensed the emperour so , that he made a rash vow that he would not leave one dog alive in the city . but apollonius his ghost appearing to him in his tent , and dehorting him from so great a cruelty , and threatning him into a better minde , prevented the mischief ; so that the town being taken , he merrily interpreted his resolution to the destruction of the doggs onely , but strictly charged his souldiers to spare the citizens . this story if it was not true , it was handsomly contrived , both for the keeping up of the honour of the deified apollonius , by making him so seasonably deliver his native town in so great an exigency , and also for the saving of the emperour's credit with the souldiers , that he might seem by the divine powers to be absolved from that rigid vow of giving the whole town up to the slaughter and plunder of the souldiery . . these are the main things i have met with concerning apollonius his manner of leaving of the world , and the effects of his supposed divinity after he had left it . but ( besides the uncertainty and suspicability of the story ) it is evident that they are very sorry and obscure indications thereof , if they be compared to the evidences that are produced for the real 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of christ. for stephen while he was a stoning , to the great corroboration of his spirit in his cruel martyrdome , saw the heavens opened , and christ standing at the right hand of god in glory and great majesty . and paul , as he was going to damascus to persecute the disciples of christ , was struck off from his furious purpose by the glorious appearance of christ from heaven : for there shone a very great light about him , and a voice was heard from heaven , saying , saul , saul , why persecutest thou me ? &c. his fellow-travailers saw also the coruscation of the light and were astonished , and heard the sound from heaven , though they understood not the meaning of it ; they hearing it not so articulately as he that was most concern'd in it . which are two notable demonstrations of the truth and legitimateness of christ's apotheosis , to which there is nothing comparable in the story of apollonius . chap. viii . . the use of this parallel hitherto of christ and apollonius . . mahomet , david george , h. nicolas , high-pretending prophets , brought upon the stage , and the author's apology for so doing . . that a misbelief of the history of christ , and a dexterity in a moral mythology thereof , are the greatest excellencies in david george and h. nicolas . . that if they believed there were any miracles ever in the world , they ought to have given their reasons why they believe not those that are recorded of christ , and to have undeceiv'd the world by doing miracles themselves to ratifie their doctrine . . if they believed there never were , nor ever will be any miracles , they do plainly betray themselves to be mere atheists or epicures . . the wicked plot of satan in this sect in clothing their style with scripture-language , though they were worse infidels then the very heathen . . that the gross infidelity of these two impostours would make a man suspect them rather to have been crafty prophane cheats then honest through-crackt enthusiasts . . that where faith is extinct , all the rapturous exhortations to vertue are justly suspected to proceed rather from complexion then any divine principle . . we have now stretch'd the parallel as far as it will go , the line failing on apollonius his side : but so long as the matter would afford , we thought it worth our pains to continue the comparison , that the excellency of our saviour's person might more clearly appear , so illustrious a counterfeit becoming his competitour ; and that all the world may be satisfied , that it was not chance or luck , but the incomparable dignity of the person of christ , and the weighty circumstances of providence , that gave such ample testimony to him , which made the world turn christians rather then apollonians , that is , made them rather embrace the gospel then continue in paganisme , though reformed after the neatest and most refined manner by the noblest and gallantest personage that ever was purely pagan , the famous apollonius . . but that he may have the field clear to himself , it will not be amiss to digress a little further , and take notice of some few others that put in for an equality with him or a superiority above him : and the chief of them are these three , mahomet , david george , and the begodded man of amsterdam ; whom i dare not venture to bring into the list without a preface for pardon and excuse for that which looks so like a piece of dishonour and disrespect to our blessed saviour . but duessa till unstripped will compare with una ; you know the story in spencer : and the bold ignorance of some does ordinarily make others take a great deal of pains to explain and evince that which to any indifferent man is usually true at first sight . which kind of undertakings though they be no great arguments of a mans wit , yet they are of his faithfulness and sincere love to the truth , which is far better . . first therefore to speak a little of the two latter , david george and him of amsterdam , those two meal-mouth'd prophets that court the world to follow them by so many mystical good-morrows , making the whole gospel but as one long-winded fable , and themselves the onely inspired and infallible lights of the world , because they phansie they have found the right * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it . so that their excellency seems to consist mainly in these two things ; in a resolved infidelity or stout misbelief of the history of christ so far as it is miraculous , and a dexterity in a moral mythology thereof : whereby the gospel is utterly abrogated , and more fundamentally destroy'd then the law of moses is by the gospel . for there was never any christian so immodest as to deny the miracles of moses , and so consequently the truth of the history of the old testament , which these do in the new ; by which you may judge what they do concerning the old also . for it is most likely they believe there were never any such things as miracles done any where . . but if they believe there were miracles , let them shew their reasons why they distrust that what is recorded of our saviour is but a fable , and let them produce miracles themselves to demonstrate to us that we believe a falsehood , and that god has sent them upon such a special errand as they pretend . if they can do no miracles , god is no witness unto them , but they witness only of themselves , and therefore are mere fanaticks and distemper'd enthusiasts , having nothing to drive them forwards to so bold and prodigious an enterprise as the superannuating of christianity and the abrogating of the office of the person of christ , but the pride and fury of their own inflam'd spirits , and a phantastical conceit of themselves , as if god had inlightened them more then all the world besides . . if , according to the impulse of that spirit of infidelity in them , they conceive there never was nor ever will be any miracles done in the world , but that all things are carried according to the course of nature ; they betray themselves in this , that they are so far from being extraordinarily illuminated , that they are more blinde and blockish then every ordinary man that has the fear of god before his eyes ; and that they are , what some suspect them to be , a skulking kinde of epicureans and atheists . but this i dare boldly say , that strip their style of all scripture-phrases , and all allusions to the history of christ and of the old testament , you shall finde nothing affirmed in these authors that will rise higher then the faith of epicurus , democritus or lucretius ; they positively affirming nothing but what any ordinary moral pagan would affirm , nay not so much as the better sort that held the immortality of the soul. . but this is the wicked plot of the devil in this sect , that he clothes their style with scripture-language , that they may as it were wear the colours of the kingdome of light , and so covertly destroy or win the christian souldiers from their allegiance to christ , and lapse them into the bondage of the dark kingdome . so that that mighty prop of faith in those precious promises of the gospel being taken away , their heart may fail them in the hour of temptation , and they may be wrought by degrees into a full compliance with every transitory pleasure which the natural man relishes , whether in riches , honour or satisfaction of the flesh ; and that upon whatever terms the world shall propound it to them . so far therefore are those two forward fellows of delph and of amsterdam from approving themselves so great lights of the world as they pretend , that they are more dark in their understanding then many of the heathen , who had some kind of glimpse of a world to come , believed the existence of spirits and the power of miracles . . which consideration would make a man think that they were not so much as honest through-crackt enthusiasts , but rather knowing cheats and impostours , who being down-right epicureans , but of something a finer contexture , could abuse their rapturous and enthusiastick complexion to deceive the whole christian world , calling them off from christ to an admiration of themselves : which might be a considerable profit , as well as no small pleasure to them ; and under pretense of teaching them the great mystery of the gospel , might endeavour to undermine the gospel by taking away the substantial history of it , wrapping up ordinary precepts of life , such as any moral pagan can give concerning vertue , in the mysterious dress of the birth , death , resurrection and ascension of christ ; making the whole mystery of christianity nothing but a finely-contrived fable to set out some trivial moral truths , such as are acknowledged by almost every atheist and epicurean , and the practice whereof reaches no further then the more advantageous managements of the pleasures and enjoiments of this present life . . i do not deny but that the frequent use of scriptural allusions and phrases in their writings may raise in well-meaning men a sense beyond the feeling of them that wrote them . but where faith in christ is extinct and of those promises that he made so clearly known to the world by his resurrection and ascension , i conceive that this is an infallible argument that the divine life is extinct also ; and that it is from some impurity of body , soul or spirits , that a man sinks below that belief ; and that his vertues then are but complexional or merely moral , such as are found in a cicurated beast or some better-natur'd brute . this in all likelihood was the utmost of that light which was in those two grand boasters ; which compar'd with that in christ , bears not so much proportion as the flame of a stinking lamp to the glorious lustre of the sun : insomuch that if they had not been both by themselves and others either equalized to , or preferred before our saviour , i should not so much as have vouchsafed to have made any comparison betwixt them , or ever to have mentioned them in my writings . chap. ix . . mahomet far more orthodox in the main points of religion then the above-named impostours . . the high pitch this pretended prophet sets himself at . his journey to heaven , being waited upon by the angel gabriel . his beast alborach , and of his being called to by two women by the way , with the angels interpretation thereof . . his arrival at the temple at jerusalem , and the reverence done to him there by all the prophets and holy messengers of god that ever had been in the world . . the crafty political meaning of the vision hitherto . . mahomet bearing himself upon the angel gabriel's hand , climbes up to heaven on a ladder of divine light . his passing through seven heavens , and his commending of himself to christ in the seventh . . his salutation of his creatour , with the stupendious circumstances thereof . . five special favours he received from god at that congress . . of the natural wilyness in enthusiasts , and of their subtile pride where they would seem most humble . the strange advantage of enthusiasme with the rude multitude ; . and the wonderfull success thereof in mahomet . other enthusiasts as proud as mahomet , but not so successfull , and why . . the third pretended prophet and head of the nations is mahomet : who though he haply be not so moralized a man , or at least not so cautious , as these two we last spoke of , but more openly entangled in the pleasures of the flesh , if he be not belied , then these two sadducees , were , and more able to enjoy himself in those pleasures ; yet ( be it luck or choice or mere policy , ) he seems more orthodox in the grand points of religion then they ; he holding not only the existence of a god and of angels and spirits , but also the immortality of the soul , and a solemn judgment to come , wherein every man shall receive according to what he has done in the flesh , whether it be good or evil . . the success of this pretender has been so wonderfully great in the world , that i think it not amiss to make somewhat a longer stay upon him then upon the two former . we shall therefore take notice what pitch he sets himself at , and after endeavour to level him and reduce him to his due place . if we will then believe his own testimony , we shall find him so much favoured by god and the heavenly powers , as to be carried up into the highest heavens , at least by vision . but he tells the story of himself as if it was a real transaction , viz. that once about midnight the angel gabriel knocked at his door , and told him that he should travail up to heaven , for god almighty would speak with him . that the angel brought along with him a milkùwhite beast called alborach , something bigger then an ass , but less then a mule , which the angel bad mahomet get upon : but the beast kicking and refusing his rider , the angel asked him why he did so , for he never did nor ever could receive upon his back a better man then mahomet . but alborach answered , he would not admit him , unless he would promise to procure him an entrance into paradise : which mahomet promising , he got up , and the angel led the beast by the rains of the bridle , till they were come to ierusalem . now as they were in their way upon their journey , mahomet heard the voice of a certain woman crying to him aloud , mahomet , mahomet ; but the angel forbad him to answer : and when they had gone further , another woman called him after the same manner ; but the angel commanded him to hold his peace . and that afterward he asked the angel what these women were : to which the angel replied , that the first was the promulgatress of the iewish , the second of the christian law ; and that if he had answered to the first woman , all the mauri had become iews , if to the second , christians . . when they had come to the gate of the temple at ierusalem , that mahomet lighted off from his beast alborach , and that he and the angel went into the temple , where all the prophets and messengers of god that ever came into the world met him and saluted him , saying , ioy to the messenger and honourable prophet of god. afterwards waiting on him in great pomp to the chappell mihrab , with much reverence they desired him that he would pray for them all : which when he had done , they besought him also that he would be mindfull of them when he came into the presence of god. this done , they all went away , and mahomet and the angel were left alone in the temple . . by which crafty figment mahomet assuredly meant nothing else but a justification of himself for beginning a third sect , distinct from the religions of iews and christians , and the recommendation of himself to the world as the greatest prophet that ever yet appeared on earth . but we are not come to the height of the vision yet . . the angel and mahomet afterwards coming out of the temple , found a ladder made of divine light which reached from earth to heaven , whereby they both , mahomet bearing himself upon the angels hand , ascended up thither , passing through seven heavens ; the first of pure silver where adam was , the second of gold where noah , the third of a certain precious gemme wherein was abraham , the fourth of smaragdus wherein ioseph , the fifth of adamant wherein moses , the sixth of carbuncle wherein iohn the baptist was found , and the seventh of celestial light wherein was iesus christ. all these venerable personages welcomed mahomet with loving salutations and kind embraces , and commended themselves to him ; but in the seventh heaven mahomet seems to commend himself to christ. the infinite numbers , monstrous figures and immense bignesse of angels that he sets off his vision by , for the greater astonishment of his followers , i thought good to omit , as being too vile and tedious , and he is not got to his journies end yet . . the angel gabriel takes leave of him in this seventh heaven , telling him he may goe no further with him , but that god alone now must be his guide . mahomet therefore holding on his journie , was carried on the tops of incredible heights and sublimities , wading through much water and deep snow , insomuch that he had been quite spent , had not a voice refreshed him , saying , mahomet , come hither and salute thy creatour . he following therefore the sound of this voice , saw so great a light , that he was almost blinded therewith : for the face of god was cover'd with veiles of celestial light seventy miles thick ; to which he approached within the space of two flight shot , but could not see the face of god by reason of the hot gleames and glorious raies that streamed from those veils of light . but god laid his hand upon him to refresh him , which felt exceeding cold . . in this congress he received the law from god and many wonderfull secrets : but he glories most of all that in this night he had conferr'd upon him five things which no man before or after ever had . first , that god then made him the first and most chief creature in heaven and in earth . secondly , that he should be the most excellent and most honourable amongst the sons of adam at the day of iudgment . thirdly , that he should be the general redeemer of the world. fourthly , that he should have the knowledge of all tongues . fifthly and lastly , that he should be victorious , and carry away the spoils of war. . we see how high mahomet has mounted himself , & how much political craft is intermix'd with this fanatical figment . for enthusiastick madness , as it is never disjoined from the highest kinde of pride , even there where it seems to be most humble , ( for the attributing nothing to it self , but that all its knowledge and power is immediately from god , is nothing else but an ostentation of an higher kind of power and more infallible way of knowledge then other mortals have , of which this vision of mahomet's is a lively representation ) so it has very often strange and unexpected fetches of fraud and guile in it , such as would not easily come into the mind of an ordinary sober man. whereby an enthusiast amongst rude people , if he be not quite crackt , but be of an active spirit , and have opportunity offered him , may doe wonderfull things in the world , such as no sober man could ever atchieve or dare to attempt . such is the case of this mahomet , who in the midst of his fanatical madness , wilde mirth , insatiable lust and ambition , poetical raptures and martial fury , lai'd the foundation of that mighty empire that all the world stands amazed at at this day . the first step to which was that enthusiastick phrensie that emboldened him either to think or at least to profess himself the last and greatest prophet that ever god would send into the world. for the bold inculcation of this , seconded with many occasional fetches of wit to save himself when his impostures were discovered , carried the business successfully with that rude nation he had to deal with . . as for that pride that accompanies fanatical madness , i must confess there were others had their minds set as high on that rack as he , i mean david george , he of amsterdam , the peruvian doctour , and others who affected the same title and office with him , and it may be being more throughly mad ( at least some of them ) did more firmly believe themselves to be that great prophet god would send into the world then mahomet did . but mahomet having a more governable enthusiasm in him , and a more martial and political spirit , and , what is chiefest of all , better opportunity of playing his game , as having to deal with rude and illiterate people ; his success did not only exceed theirs , but prov'd so admirable , as it might have become a true prophet indeed . chap. x. . that mahomet was no true prophet , discovered from his cruel and bloudy precepts . . from his insatiable lust. . from his wildeness of phansy , and ignorance in things . what may possibly be the meaning of the black speck taken out of his heart by the angel gabriel . . his pretence to miracles ; as his being overshadowed with a cloud , when he drove his masters mules . . a stock of a tree cleaving it self to give way to the stumbling prophet . the cluttering of trees together to keep off the sun from him , as also his dividing of the moon . . the matters hitherto recited concerning mahomet taken out of johannes andreas the son of abdalla a mahometane priest , a grave person and serious christian. . but . that he was not a true prophet , but a mere political enthusiast of a vafrous and versatil wit , with a little smack of cracktness and lunacy , is very deprehensible as well from his immorality as his ignorance of things , and the wildness of his phansy . i shall give some few instances of each . and to the first i refer his cruelty , in giving laws to butcher all men that would not presently turn to his religion . which precept is set down in the alcoran , as also in zuna , occidite homines , quousque omnes mauri fiant . and that they may act this tragedy more zealously , and not be affraid of being kill'd themselves , he promised them so great a joy in that death ( besides their speedy entrance into paradise , and feasting it there with their creatour ) that they would even willingly leave paradise , and come again into the flesh to be capable again of so great joy as that kinde of death affords them . . besides that he was thus cruel , he was also insatiably venereous , as may be gathered by several acts of his ; as his taking away his servant zeydin's wife from him , whenas himself had no less then nine at home already of his own , and zeydin but this one . in the book azear and assameil he is said to have fifteen wives , and extolled for his virility in that he had to doe with them all in one hour . he committed adultery also with one marina , a jewish girle , which was given him of fifteen years of age ; and being caught in the act by axa and hafeza the two chiefest of his wives , and chid for it , he swore to them he would never meddle with her again : but his lust being stronger then the obligation of an oath , his two wives found him at that unlawfull game once more : whereupon mahomet enlarged the laws of matrimony , to save his own credit , and made it lawfull for all his followers to have to do with their maid-servants . he is said also when he had already seven wives , to have married that axa at six years of age , and to have lyen with her when she was but eight years old . finally at last he set no bounds to his lust , but taught the people he might lie with whom he would , though he kept them within a certain stint : whereby he was not so kind as * david george , that permitted this freedom to all his followers as well as to himself . . his wildness of phansy and ignorance in things is evident in several passages ; as his making mary the mother of iesus , the sister of moses and aaron ; in asserting the stars to be hung in golden chains , and that the biggest of them are no bigger then a great mountain ; in affirming that god has established the earth on a * bulls horn , and that the shaking of his head is the cause of earthquakes . this mahomet delivers in the book zuna : where also he teaches how when a man is buried , two black angels come unto him , and force him to raise himself on his knees , and to put on his soul upon the out-side of his body as a shirt or surplice ; which done , they examine him whether he believe in the law of mahomet , with a deal of other stuff to that purpose . that also is a wonderfull fine fiction of his , that when he was four year old , the angel gabriel took him by the hand , and led him behinde a hill , and there with a sharp rasor cut up his breast , and took out his heart , which having cleansed of a black speck , he after put it in again . but it is evident from the effect , that the angel did not use his incision-knife for the best advantage for preventing of those so many and so enormous acts of adultery which mahomet was famous for : or it may be the meaning is , that that black speck being taken out , he was then impeccable , i mean , in that fanatick sense , that doe what he would , he could not sin , no not though he lay with his own mother or murthered his father ; a wilde conceit of some enthusiasts of these daies . . it would be an endless labour to record all the follies of this prophet , the most judicious whereof is his pretense to miracles . for he that has neither miracles nor can feign any , what face has he to profess himself a prophet ? the first miracle he pretends to we have mentioned already , which was the cleansing of his heart of the black spot , which makes men obnoxious to be assaulted by the devil , as the mahometans conceive . the second happened when he was seventeen years old , when a cloud like a canopy kept over his head in an hot day , as he travailed with his masters camels . to these you may adde his being saluted by an angel in the cave , and spoken to by stones and trees and brute creatures , with this compellation , haile mahomet , the messenger of god , as also the weeping of a dry trunk of a palm-tree at his departure and exile from mecha . . but the three most notable miracles are still behind . the first whereof is the cleaving of the stock of a tree by mahomet's stumbling at it , as he was walking with his eyes devoutly looking up unto heaven . for the tree clove of it self , to give the holy prophet passage ; but when he was gone by , presently grew together again . the second is the cluttering of trees together to keep the sun off from him , and the retiring of them every one to his own place at his command . in zuna , mahomet more particularly affirms , that on a day he doing the necessities of nature in an open place , he commanded two trees to come to him to keep off the heat of the sun from him ; which they did immediately , their roots being torn out of the earth : and that he commanding them to return , the trees obeyed , and were fastened into the earth in their own place as before . but the last and most notable miracle , which equally argues his ignorance of nature as well as the wildness of his phansie , is his dividing of the moon into two parts , and making one part goe into one of his sleeves and the other into the other , and both of them to come out at his neck , and then soadering of both parts together , and so restoring her to the same place in heaven from whence by his prayer he made her to descend . of which miracles this is briefly to be noted , that as some of them are not possible , so none of them that are , are pretended to be done before witnesses ; and that most of them are very foolish and ridiculous . . these things are recorded by a very grave and pious person and a true and sincere christian , so far as i can discern , iohannes andreas , the son and successour of abdalla a mahometan priest , a man throughly-well skill'd in the religion and law of mahomet , who after his conversion to christianity wrote a book , and in my apprehension with a great deal of honesty and judgment , concerning the imposture of mahometism ; out of which i have recited what you have heard , and might adde much more both out of him and other writers . but this will suffice to demonstrate mahomet to be such as i have characterized him , and make us by such comparison as these the better understand , and the more sensibly relish , the sobriety , decency , and unexceptionable solidity of our own religion . chap. xi . . three main consequences of christ's apotheosis . . of the mission of the holy ghost , and the apostles power of doing miracles . . the manner of the descent of the holy ghost upon them at the day of pentecost . . the substantial reasonableness of the circumstances of this miracle . . the symbolical meaning of them . . what was meant by the rushing winde that filled the whole house . . what by the fiery cloven tongues . . a recital of several other miracles done by or happening to the apostles . . the congruity and coherence of the whole history of the miracles of christ and his apostles argued from the success . . after our something-long but needfull digression to view the false and unsound waies that mahomet , david george and his fanatical fellow of amsterdam would lead men in , we return now to that faithfull way and true guide iesus christ , whose resurrection , ascension and apotheosis we having passed through , we shall now proceed to the three last things we propounded , all which are very natural and suitable consequences of his apotheosis , his sitting and ruling of the world at the right hand of the father : and they are these ; his sending of the holy ghost at the day of pentecost , and enabling his apostles and disciples to doe miracles : the great success of their endeavours in the world , they being thus assisted by so miraculous a power ; and christ's visible return into the world , to judge the quick and the dead . . the first of these , which is the mission of the holy ghost , and the enabling of his apostles to work miracles , it was not only fitting to be performed , as being first promised by christ , while he was with them here on earth ; but also needfull to have been done , though it had not been promised , that when they went out to preach the gospel to the nations , they might not seem wholly ridiculous and contemptible in propounding such vain and incredible things , ( as they would seem to the world , ) and such as had some kind of blemish or reproach with them , recommending to them one for the son of god whom the jews had crucified for a malefactor betwixt two thieves . certainly if an extraordinary power had not assisted them , and they could not have done something beyond nature , they would have been laughed at and hissed out of every place they came to . but having this supernatural assistance , both their own faith was the more firmly rooted thereby , they finding that iesus approved himself to the utmost to be all that with his father which he professed himself to be ; and they were so exceedingly encouraged and emboldened through this sensible presence of the deity going along with them , that no dangers nor affronts , no not the fear of death or torment , could hinder them from being open witnesses to the world of all those things which they had seen and most certainly knew concerning the crucified iesus , the son of god and saviour of mankind . . we have seen in general how requisite this supernatural assistance was to the apostles ; we shall now take notice in particular how congruous at least & decorous the first appearance thereof was at the day of pentecost . the apostles together with other disciples being met in an upper room at ierusalem , and being all of one mind and of one faith and expectation of the promise of the spirit , at the above-named day of pentecost , of a suddain there came upon them a sound from heaven , as of a mighty rushing winde , which filled the house where they were sitting ; and there appeared unto them cloven tongues , like as of fire , which sate upon each of them : and they all filled with the holy ghost began to speak with other tongues , as the spirit gave them utterance . . supposing a god , a providence and the ministry of angels and spirits , there is not a jot of this impossible or incredible . but we shall also take notice of the congruity of circumstances , which are either for an handsome symbolical sense , or else for a more indispensable convenience ; as i conceive the day to be , and their assembling thus together on this day of pentecost in one place . for their seeing what happened thus miraculously to every one of them is a stronger confirmation of all their faiths , and they are the more sufficient witnesses to all the world of what thus miraculously befell them . and the day of pentecost was the most convenient time for this to happen , because of the greater concurse of people on that day . . but it does not exclude that more mystical and symbolical sense of s. austine's ; that as the written law was given to the iews on the fiftieth day after the passeover , so the law of the spirit which was to be written in mens hearts was thus wonderfully begun here on the same day , by the preaching of the apostles , on whom the spirit descended in such an extraordinary manner . nor does that other sense concerning the unity of place exclude that moral intimation of grotius , deus dona sua promisit unitati . that also of their being seated in an upper room must signifie morally , or nothing considerable ; for else the more removed from the earth , the never nearer to god , especially within the smell of the atmosphere . which philosophick contemplation apollonius pursues with a great deal of pomp and gravity , indoctrinating damis , while they were travailing on mount caucasus , ( which the neighbour inhabitants look'd upon as the holy mansion of the gods , as other hills also are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that opinion , ) that a man is never the nearer the knowledge of religion and vertue , if he were mounted upon the highest athos , olympus or all the caucasus's in the world , unless he contemplate religious and divine matters , not so much in a pure and subtile air , as from an undeprav'd and sincere spirit . . but that which is of the greatest significancy is the mighty rushing wind and the fiery cloven tongues . the former whereof is an emblem of the external violence which god would doe to the world in the introducing of the acknowledgment of his son into it . for without doubt those wonderfull miracles that were done by the apostles , beat so strongly upon the outward senses of men , that they were after a manner forcibly driven to acknowledge that the hand of god was with them , and that the doctrine which they taught was true . the knowledge whereof at last , with the fame of their miracles , filled the whole world , as that sound from heaven and mighty rushing wind filled the whole house where they sate . i am sure the chief priests complained betimes that the apostles had filled all ierusalem with their doctrines . . the latter , viz. the fiery cloven tongues ; the fieriness of them intimates the searching , penetrating , melting and purifying power of the spirit ; as their being cloven or divided the effect of the living word which accompanied their preaching , which we may better call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then the stoicks their meager reason . for this is that which is sharper then any two-edged sword , dividing the very joints and marrow , and piercing to the inmost penetrals of the heart , as may be observed at the preaching of peter's sermon . or , not to be altogether so mystical or spiritual , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these divided or cloven tongues may be only an external symbol of that inward power given them to speak and understand several tongues , though they were never taught them . which was a gift of very sober and necessary use ( as all the miracles are that were done either by christ or his apostles ) they being to preach to men of several nations then sojourning at ierusalem , and afterwards to travail into several countries to convert men to the faith. . this is a solid account of all the circumstances of that great miracle done partly upon , and partly by the apostles , after christ's ascension into heaven : which divine power ever after assisted them in all their travails and labours in the gospel , as you may see in the acts. where you shall find them not only endued with this miraculous power themselves , but by * prayer and imposition of hands conferring it upon others for the benefit of the church : where you shall see them * healing the sick , making the * lame to walk , * raising the dead , * casting out devils , and doing over again all the most considerable miracles of our saviour ; and some which he never did , as the speaking with tongues , and healing * by the mere shadow of their bodies , which seems more wonderfull then by the touching of the hem of christ's garment . to which you may adde what strangely happened to them ; as upon their praiers and devotions how the house * shaked under them , as in an earthquake , through the sensible presence of the divine power attending them : their being * transported through the air by the hand of an angel from one place to another : their being visited by * angels in prison , who opened the prison doors , and made the fetters fall off from their bodies of their own accord : the * transfiguration of their countenances into an angelical glory ; and the * appearance of christ from heaven to them in a splendour more bright and radiant then the sun at mid-day , as it happened to paul as he was travailing to damascus . the credibility of which things , as also of the resurrection and miracles of christ , the success it self does plainly argue . . for it seems utterly impossible that christ , a man cut short of all accomplishments that are plausible to flesh and bloud , being neither arm'd by the power of eloquence , the knowledge of philosophy , the authority and honour of the world , nor the advantages of birth or fortune ; but on the contrary being disadvantaged by leading a life and offering himself an example of manners that are either scorn'd or hated by every natural man , who was still made more odious and contemptible by his suffering a shamefull death betwixt two gro●s malefactors ; i say , if an high hand from heaven had not carried on the affairs of christianity , that is , if christ had not done some such miracles himself as are recorded , if he had not risen from the dead , ascended into heaven , and thence powred forth his spirit upon the apostles , and enabled them to doe such wonderfull works as they did , * it had been utterly impossible that christianity could have had any such success in the world as we see it has at this day . so that the whole history of christ is very congruous and coherent , and such as according to the nature of the thing ought to be whenever the messias was to come into the world. chap. xii . . three main effects of christ his sending the paraclete , foretold by himself , iohn . when the paraclete shall come , &c. . grotius his exposition upon the text. . the ground of his exposition . . a brief indication of the natural sense of the text by the author . . the prophesie of christ fulfilled , and acknowledged not only by christians but also mahometans . . that the substance of mahometism is moses and christ. their zealous profession of one god. . their acknowledgment of miracles done by christ and his apostles , and of the high priviledge conferred upon christ. . what advantage that portion of christian truth which they have embraced has on them , and what hopes there are of their full conversion . . it would be too tedious a business particularly to prosecute that ample success that the passion , resurrection , ascension of christ and his sending the holy ghost had in the world : but the most universal and farthest-spreading effects thereof we cannot pass by in silence ; especially those three which himself foretells of , john . that when the paraclete should come , he would convince the world concerning sin , righteousness and iudgment . concerning sin , because they believe not on me . concerning righteousness , because i goe to the father , and you see me no more . concerning iudgment , because the prince of this world is judged . . all which , as grotius interprets the place in a forensal sense , is of a very large extension , and acknowledged as well by turk as christian. for that learned expositour makes christ to send the spirit as an advocate to plead his cause against the world , ( and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies so , and nothing else ) and thereby to convince the world , first , of that great crime of infidelity , and of killing of their true prophet , nay their expected messias . this properly respects the jews who crucified him : and they felt the divine vengeance for so heinous a fact , their city being sacked , their temple demolished , and themselves scattered and made underlings in all places of the world. secondly , of the equity and righteous dealing of the just god with christ , who , because he had suffered so wrongfully , made him a compensation , by making him a partaker of his heavenly glory for the reproach and injury he bore upon the earth . thirdly & lastly , of iustice betwixt party and party ; and that therefore as the devil excited the jews to put christ to death , so by way of retaliation christ should put the devil out of his present dominion and rule in the world , by the destruction of idolatry and the worship of those apostate spirits : though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems something lame here , the members being so heterogeneall one to another . . but the exposition will appear sufficiently ingenious for all that , if we do but consider what he sets down for the ground of his interpretation ; that sin , righteousness and iudgment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , answer to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying publica judicia de criminibus ; but the other two , privata judicia , unum ex aequo & bono , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alterum certam ex lege formulam habens , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which assuredly comprehends such laws as concern the right of possession as well as that of retaliation , which grotius so specially aims at in his citing levit. . . the devil therefore being a mere usurper and having no right to the rule and dominion of the world , the action will lie against his usurpation , and thus the interpretation will be unexceptionable . and that the action is of this kind is plain , in that christ , the son of god , is heir of all things , as himself somewhere intimates , and the apostle also in plain terms * declares . . the sense therefore of the forecited text in short is this , that the spirit , which is called the paraclete or advocate , when he comes should convince the world of the veracity of christ , and the infidelity and cruelty of the iews that crucified him who was a true prophet , neither deceiver nor deceived ; and of the equity of god that compensated his sufferings amongst the jews , by taking him to himself , and crowning him with immortal glory ; and of the iudgment of god against the devil , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that god has given sentence against him already that he shall be ejected out of his usurped dominions , and that all the pagan forms of worship shall be abrogated and destroy'd . . this the paraclete or spirit of god coming upon the apostles and assisting them and the church so miraculously for many ages , has with such undeniable conviction made good , that not only all christendome is assured thereof , but that vast empire of the turks and all the mahometans whereever dispersed in the world. so that after a manner the whole earth is filled with the belief thereof : which i thought worth the taking notice of , that this success may not seem less ample then it is . . for though the mahometans are not christians but pagans in too true a sense , yet it is plain that much of the letter of their law is moses and christ. and to the confusion of gross idolatry and polytheism they profess one only god , creatour of heaven and earth ; and their great stress of their religion lies upon this main article , with which they are so transported , that they spend a great deal of their time in their mosco's in chanting out this one truth , * la illa ilella , la illa ilella , that is , there is but one god , as historians relate . but this is no more then the jews believe , nor upon so good grounds : but they proceed further , as if they were ambitious to make out that broken title that one gives them , who calls them semichristianos , half-christians . . for partly in their alcoran , and partly in zuna , it is recorded how iesus christ was conceived by the holy ghost , and so born of the virgin mary . that the gospel is the way , the light and salvation of men , and that they that obey it not shall be damned . that christ knew the very thoughts of mens hearts , that he raised the dead , that he healed men of incurable diseases , that he gave sight to the blind , and made the dumb to speak . that the apostles of christ , matthew , peter and paul , healed one habib anaiar of the leprosie at antioch , and raised the king's daughter from the dead ; as also gave sight to a childe that was born blinde . and lastly three preeminences the alcoran gives to christ , which it gives not to any other prophet , to abraham , moses , no nor mahomet himself . the first is , that he was carried up to heaven bodie and soul ; where it is expresly added in zuna , that he shall return from thence to judge the world with righteous judgment . the second , that he shall be called the word of god. the third , that he should be called the holy spirit of god. these things you may read more at large in iohannes andreas his confusio sectae mahometanae , as also in others ; out of whom you may also add , that the turks have so venerable an esteem of s. iohn's gospel , that they wear it next their bodies as an amulet when they goe to war to keep them from gun-shot . . this i thought worth the noting , partly that that honour which is due to christ may not be given to mahomet , of whom the best that can be said is only this , that he did not so utterly pervert and deprave the mystery of the gospel by either his ignorance , political tricks or fanatical humours and whimsies , but that there was so much of the substance and virtue thereof left , as being seconded with the dint of the sword , was able enough to hew down the more * gross heathenish idolatry , chastise the disobedient & hypocritical christians , and ruine the external dominion of the devil in the world : and partly that we may discern what great hopes there are that in due time , when the chief scandals of christendome are taken away , ( they being so far prepared already in their reverend opinion concerning our blessed saviour ) the whole turkish empire may of a sudden become true christians ; that which is vain and false among them having no better prop then the foolish and idle visions , false pretended miracles and groundless fables of a mere wily , phansifull and unclean impostour ; whenas the pure christian religion comprehended in the gospel is so solid , sincere & rational , that no man that is master of his wits but may be throughly satisfied concerning the truth thereof . chap. xiii . . the triumph of the divine life not so large hitherto as the overthrow of the external empire of the devil . . her conspicuous eminency in the primitive times . . the real and cruel martyrdoms of christians under the ten persecutions , a demonstration that their resurrection is not an allegorie . . that to allegorize away that blessed immortality promised in the gospel is the greatest blasphemy against christ that can be imagined . . you see then how large the success or event of our saviour's coming into the world is in reference to the external overthrow of the kingdome of the prince of this world , that old usurper over the sons of men . if you demand of me how great the triumph of the divine life has been in all this victory ; i must answer , i could wish that it was greater then it is , that it had been larger and continued longer : but something has been done all this time that way too . . for faith in god through our lord jesus christ , and a firm belief of a life to come , and the effect of this faith which is the very nature and spirit of christ dwelling in us , consisting of purity , humility and charity , this sound constitution was very much in the church in the primitive times , even then when they had no succour nor support from the hands of men ; nay when they were cruelly handled by them : they chusing rather to be banish'd , imprisoned , tortured and put to any manner of death , then to deny him who had redeemed them with his most precious bloud , and had prepared a place of eternal happiness for them with himself in heaven . . here faith and the divine life was very conspicuously victorious and triumphant , in that in the eyes of all the world it set at nought all the cruel malice of the devil and the terrour of death it self in the most ghastly vizard he could put on ; as you may see innumerable examples in the ten bloudy persecutions under the heathen emperours . which history must needs make a man abominate such light-headed and false-hearted allegorists that would intercept the hopes of a future life by spirituallizing those passages in scripture that bear that sense into a present , moral and mystical interpretation ; as if the gospel and the precious promises therein conteined reached no further then this life we now live upon earth . . which is the highest reproach and blasphemie that can be invented against christ iesus , as if he were rather a betraier then a saviour of mankind ; and that he was more thirsty after humane bloud then those indian gods we have spoken of , who were so lavish thereof in their sacrifices ; and as if it were not love and dear compassion towards us that made him lay down his life , but hatred and a spightfull plot of making myriads of men to be massacred and sacrificed out of affection to him that thus should betray them . wherefore whosoever interprets the new testament so as to shuffle off the assurance of reward and punishment after the death of the body , is either an arrant infidel or horrid blasphemer . chap. xiv : . the corruption of the church upon the christian religion becoming the religion of the empire . . that there did not cease then to be a true and living church , though hid in the wilderness . . that though the divine life was much under , yet the person of our saviour christ , of the virgin mary , &c. were very richly honoured ; . and the apostles and martyrs highly complemented according to the ancient guize of the pagan ceremonies . . the condition of christianity since the general apostasie compared to that of una in the desart amongst the satyrs . . that though this has been the state of the church very long , it will not be so alwaies ; and while it is so , yet the real enemies of christ do lick the dust of his feet . . the mad work those apes and satyrs make with the christian truth . . the great degeneracy of christendome from the precepts and example of christ in their warrs and bloudshed . . that though providence has connived at this pagan christianism for a while , he will not fail to restore his church to its pristine purity at the last . . the full proof of which conclusion is too voluminous for this place . . we have given a light glance upon the condition of the primitive church before christianity became the religion of the empire : what change would be wrought then , a man might discern out of the very causes . for whenas not only the fear of persecution was taken away , but great honours and outward advantages added to the church , the very worst and most atheistical of the pagans would be most forward to close with the christian religion ; and if any of the heathen stood out , it is not unlikely but they were such as had most conscience , though in an erroneous worship . so that the net then drew up more mud and dirt then good fishes . the garden of god which had before nothing else but wholesome herbs and flowers , was all overrun with weeds . or , if you will , the true church which was before as conspicuous as a city on an hill , was now hid and dispersed in the wide wilderness of the roman empire , which though it bore the name of christian , yet for life and manners was worse then pagan . . but yet not to make things less considerable then they were ; first , the true christian church was , i say , but hid , not lost , as it fares at this very day . for she is still hid in the wilderness , and like that voice in the wilderness complains and witnesses against the beastly , sensual and abominable lives and salvage dealings in that part of the world which is called christendome . for there alwaies were and still are in this great rude mass of christianity some that are truly regenerate and rightly form'd by the hand of god into the lovely image of christ , who give witness of the loathsome and detestable deviations of those that so impudently and imperiously boast themselves to be the only christians , when in truth they are not christians at all , that is , no true members of christ , as having nothing at all of his spirit , as their works do evidently declare . . and secondly , though i must confess that the divine life it self , as communicable to the church , is very much under the hatches since christianity and political interest went hand in hand ; yet after the church became so rich and pompous , they have laid out their riches very much in honour not only to our saviour , in whom the divine life dwelt in a transcendent manner , but to his blessed mother , to the holy apostles and martyrs , who were also great examples of it . and being that these generations were such that god could expect no better of them , his providence , i think , did wisely permit that they might be so deeply engaged in their external homage to christ and his most faithfull followers : that that might be fulfilled in some measure in the martyrs also which was prophesied concerning christ , therefore i will divide him a portion with the great , and he shall divide the spoile with the strong , because he hath powred out his soul unto death . and therefore the martyrs sharing so deeply in the sufferings of christ , were permitted also in a measure to partake of that glory and honour that is done to great princes and emperours after their decease ; to have images and temples erected to their name . this makes me not so much wonder at that passage of providence which allowed so much virtue to the bones of the martyr babylas once bishop of antioch , as to stop the mouth of apollo daphneus , when iulian would have enticed him to open it by many a fat sacrifice : to say nothing of several other memorable miracles that were done by the reliques of saints and martyrs in those times . . hitherto therefore the pagan world since they became christians have been very religiously complemental according to the ancient guize of paganism , devoutly cringing and courting with many sacred rites and ceremonies not only christ , but the blessed virgin and all the holy martyrs & confessours , very freely and forwardly bestowing upon them all external reverence , consecrating chappels & daies to their honour and memories : so that the personal worship of the divine life as it is seated in christ , in the blessed virgin , in this or in that saint or martyr , is as punctually performed , as the worship of those excellent dowries of the animal life in ancient paganism , which they honoured in belus , bacchus , ceres , apollo , venus and other eminent persons amongst the heathens , who were great gratifiers of the natural life of man. . methinks * spencer's description of una's entertainment by satyrs in the desart , does lively set out the condition of christianity since the time that the church of a garden became a wilderness . they danc'd and frisk'd and play'd about her , abounding with external homages and observances ; but she could not inculcate any thing of that divine law of life that she was to impart to them . the representation is so lively , and the verses so musical , that it will not be tedious to recite some of the chief of them ; as stanza . where he makes the satyrs to lay aside their rudeness and roughness as much as they could , to revive the dismaied virgin after her great distress . their frowning foreheads with rough horns yclad , and rustick horrour all aside they lay , and gently grenning , shew a semblance glad to comfort her , and fear to put away , their backward bent knees teach her humbly to obay . and then again in the following stanza , they , in compassion to her tender youth , and wonder to her beauty soverain , are won with pitty and unwonted ruth , and all prostrate upon the lowly plain do kis her feet , and fawn on her with count'nance fain . . their hearts she guesseth by their humble guise , and yields her to extremity of time ; so from the ground she fearless doth arise , and walketh forth without suspect of crime . they all , as glad as birds of joyous prime , thence lead her forth , about her dancing round , shouting , and singing all a shepheards rime , and with green branches strowing all the ground , do worship her , as queen with olive girlond crown'd . . and all the way their merry pipes they sound , that all the woods with double echo ring , and with their horned feet do wear the ground , leaping like wanton kids in pleasant spring , &c. but in all this alacritie and activity in their ceremonies and complemental observances , una could beat nothing of the inward law of life into them , but all was spent in an outward idolatrous flattery , as the poet complains stanza . glad of such luck , the luckless lucky maid did her content to please their feeble eyes , and long time with that salvage people stai'd , to gather breath in many miseries : during which time , her gentle wit she plies to teach them truth which worship her in vain , and made her th' image of idolatries . but when their bootless zeal she did restrain from her own worship , they her ass would worship fain . . but though it has been thus so long , yet it seems incredible it should be always so ; and while it is as it is , yet the divine life is in its personal triumph . and now the enemies of christ even while they are such , ( and such are all unregenerate men , let them be called christians never so loudly ) do lick the very dust of his feet , and they lout and ly prostrate to the names of those men whose lives , if they were on the earth again ( they are so contrary to theirs ) they would unreconcilably hate , and scorn their persons for their meanness , and tread them under feet ; nay it may be with more shame and cruelty then ever , make them suffer once again those bloudy martyrdomes . . so that it is an uncouth spectacle to consider what strange ridiculous work these satyrs , monkyes and baboons , ( i mean the unregenerated mass of mankind , who are enlivened with nothing but the mere animal life ) have made these many hundred years in the wilderness , with the most precious truth of the gospel ; what sophistical knots and nooses , fruitless subtilties and niceties , what gross contradictions and inconsistencies the schoolmen and polemical divines have filled the world with ; what needless and burdensome ceremonies , what ensnaring new coined articles , what setting up of self-flattering sects and interests , what variously-carved formes and new-fangled curiosities have been contriv'd and shap'd out by either superstitious church-men or carnal politicians . . but if there were nothing worse then this , though this be ill enough , the scene would seem only comical in comparison : but at last the ape cuts his own throat with the shoomakers knife , and christendome lyes tumbling and wallowing , i know not for how many ages together , in its own bloud . the reason of which is , that in this long bustle for and great ostentation of an external religion , the inward life and spirit of christianity which consists in humility , charity and purity , is left out , and pride , lust and covetousness are the first movers in all our actions : so that though we be called by the name of christ , yet our hearts and reall services are grosly pagan ; we consecrating our very souls with all the powers , affections and faculties of them to the worst-titled deities of the heathen ; and being strictly commanded by our saviour to love one another , as it were in despight , to shew what real apostates we are to paganisme , rather pour forth one anothers bloud as a drink-offering to mars , then keep that inviolable and indispensable precept of his whom we profess to be our liege lord and soveraign . . thus has it pleas'd that ever-watchfull eye of providence to connive as it were a while at this pagan christianisme , as well as he did in former ages at the ancient paganisme . but assuredly it will be better , and all the glorious predictions of the prophets concerning christ , even in this world will not end in so tedious a scene , where there is so little good , and such a floud of filth and evil . but the spirit of the lord will blow upon these dry bones , and actuate this external forme of religion with life and power , and the scales will fall from her eyes , and that load of scurf and ascititious foulness will fall from her skin , and her flesh shall be as of a tender child , and she shall grow strong , healthful and irreprehensibly lovely to look upon . when these things come to pass , the divine life will be in her highest triumph or exaltation upon earth ; and this excellent state of the church will continue for a very considerable time . * but the wicked shall again assault the just , and christ visibly returning to judgement shall decide the controversy . . this is the truest and most faithful representation in general ( so far as my skill in church-history or prophecies will reach ) that i can make of that interval of time , betwixt christ's powring forth of the holy ghost on his apostles and his coming again to judgement . but because it would be a voluminous business more particularly to make good what i have asserted , and that it is not so essential to the present purpose i have in hand , i hold it not at all necessary to engage in any operose endeavours of demonstrating the truth of the conclusion . i shall rather send him that doubts , to satisfie himself in the perusing of the learned writings of that incomparable interpreter of prophecies mr. ioseph mede : whose proceedings are with that care and caution , with that clearness and strictness of reason , with that accuracy of judgement and unparallel'd modesty and calmness , that the study and enquiry into these matters , which had even grown odious and infamous by the wild and ridiculous miscarriages of hot fanatick spirits , has in my apprehension gained much credit and repute by the orderly and coherent methods and unexceptionable ratiocinations of this grave and venerable person . upon whose account i am not ashamed to profess , that i think it clear both out of daniel and the apocalypse that the scene of things christendome will be in due time very much changed , and that for the better . and because there does nothing so much counterbalance the weight of mr. mede's reasons as the autority and lustre of that worthily-admired name of the learned hugo grotius , who has interpreted the revelations to quite another sense ; ( the ingenuities and prettinesses of whose expositions had almost imposed upon my self to a belief that there might be some such sense also of the revelation as he drives at ) to make all clear i shall take the pains of exhibiting both to the view of the reader . who i hope will not take it ill that so pious , so learned and judicious a person as mr. mede , and that in a matter to which he may seem to be peculiarly selected and set apart to by god and nature , to which he mainly applied himself with all possible care , seriousness and devotion , should see further then hugo grotius , who has an ample harvest of praise from other performances , and who by reason of his political emploiments could not be so entirely vacant to the searching into so abstruse a mystery . chap. xv. . grotius his reasons against days signifying years in the prophets , propounded and answered . . demonstrations that days do sometimes signifie so many years . . mr. mede's opinion , that a new systeme of prophecies from the first epocha begins chap. . v. . cleared and confirmed . . what is meant by the three days and an half that the witnesses lye slain . . of the beast out of the bottomless pit . . of the first resurrection . . the conclusion of the matter in hand from the evident truth of mr. mede's synchronisms . . the strongest presumption that grotius has against mr. mede's way is his confidence that days never signifie years . which if he could make good , it would utterly invalidate and make useless the whole frame of mr. mede's apocalyptical interpretations . but he affirms it with all boldness imaginable ; * dies etiam apud prophetas dies sunt , non anni ut quidam somniant : and endeavours to prove it , and pretends he has done it very plainly , from daniel . . and he said unto me , unto two thousand and three hundred days ; then shall the sanctuary be cleansed , compared with vers . . and the vision of the evening and the morning which was told thee , is true , that is , saith he , has nothing in it obscure , but is clear and plain . from whence he further inferres , that it is plain every where that days have never any hidden meaning in them , but signifie merely days , not years . which in my apprehension is not at all well argued by so learned an expositour . for though we should admit that true in this place signifies plain and clear without any figure or aenigme ; it does not at all follow that whereever day is used , it must be in this usual and proper sense . which answer were solid , though the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were used here . but they are not , but the text runs thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , unto two thousand evenings-mornings , &c or two thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but elsewhere , as chap. . v. , . there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put . and therefore it were a very groundless inference to conclude , because where day is so described by its natural parts of evening and morning , there it signifies naturally and not figuratively , that therefore it should do so where it is not thus described . to which you may adde , that the angels telling daniel , that this vision of evenings and mornings , that is , of days , is clear , doth plainly imply that the visions of the number of days are sometimes not clear but obscure , and may signifie years ; otherwise this intimation had been in vain : as truly the very numbring thus by days also ; whenas it had been more natural to have expressed the prophecy by so many years , if it had not been of set purpose to make the prophecies of daniel more obscure , and to hide them from such eyes as the wisdome of god thought fit , that they should not perceive their meaning . this is the utmost that grotius has to say against the expounding of days by years . . let us see now what may be said for it . first , it is plain that the prophetical descriptions of time do sometimes affect certain ambages and obscurities to hide themselves in , which our adversaries themselves cannot deny : otherwise daniel might have said more plainly , three years and an half , then * a time and times and half a time. wherefore why may not years be signified by days as well as time and times signifie years , especially there being some handsome analogy in the matter , they being both measured by a complete circuit of the sun , the one annual , the other diurnal ? again , we see plainly that god himself has de facto in several places of the scripture made days the compendious representatives of years . as numb . . . forty days , each day for a year ; and ezechiel . . i have appointed thee each day for a year . to which you may adde , that the jewish doctors of old took it up for a principle to interpret prophecies by ; which reaches the case very home , in reference to the apocalypse , whose authour our adversaries will acknowledge not to abhorre from cabbalisme . thirdly , i shall urge that very text which grotius has so strangely perverted to his own sense , daniel . v. . where the angel tells daniel that the vision of the evening and the morning is perspicuous and clear . which most certainly is an intimation to daniel , that some prophecies imparted to him , where the time is numbred by days , are not clear , but are to be looked upon as enigmatical and figurative . but here the mention also of evening and morning shews plainly that natural days or ordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be understood , and yet the angel puts in this caution . whereby it is still more evident that days do ordinarily in prophecy signifie years . fourthly , the little horn , daniel . that rules for a time and times and half a time , it is evident that it is not antiochus epiphanes , because this little horn is part of the fourth beast , namely the romane ; but antiochus part of the greek empire . for it is clear from chap. . vers . . that , the great horn being the first king , the four following horns are of the same kingdome ; in the latter time whereof antiochus epiphanes rises up , as appears v. . these things are so plain that nothing can be plainer . wherefore the little horn in the seventh chapter is a part of the romane empire , a power there whose reign cannot be circumscribed within the compass of three years and a half , but these years must be resolved into days , and these days into so many years , or no sense can be made of the prophesie . but this is done to our hand in the apocalypse , where the woman in the wilderness is said to abide there for * a time and times and half a time as well as * days . which plainly shews the warrantableness of this solution . fifthly , those numbers of daniel , chap. . v. , . namely , one thousand two hundred and ninety days , and a thousand three hundred and five and thirty days , they being so unapplicable to any thing in the sense of days , but so exactly pointing out the latter times in the sense of years , is a further demonstration that days sometimes signifie years in the prophetical writings . sixthly , it seems exceedingly improbable , a single day being so inconsiderable a space of time to transact those things in that are prophesied of in scripture , that the spirit of god should number out the time by days , when it might more compendiously be set down by years ; especially these pettinesses being below the divine majesty to catch at , and there being no examples of events that have been observed thus punctually to answer to a day where prophecies have been numbred by days , that would have filled up any number of years . how unlikely then is it that * half a day should come into compute , as it does in the slain witnesses , if days be meant , and not some greater measures of time ? seventhly , it is manifest , and confessed of all hands , that the days of daniel's weeks are years . here grotius would fain evade if he could , by feigning a peculiar priviledge of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie a week of years , unless there be the mention of days added to determine the sense the other way : which makes me wonder that a person otherwise so ingenuous should vent so groundless and false a supposition . i dare say you can scarce believe me unless i produce his own words , which are these ; * ubi de dierum hebdomade agitur , solet adjici dierum nomen : whenas yet there are but two instances of this addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one daniel . v. , . which is not done as usual , but to adde light in all likelihood to the precedent prophecy of the weeks of years , for distinction sake , and does imply that they would also naturally signifie weeks of days . the other , ezechiel . . where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if they had read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven days , not , weeks of days . but quite contrary to what he has pronounced , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a week , without any thing added to it , does alwaies signifie a week of days , unless in a prophetical scheme the days of the week signifie years , as it does here in daniel . see genes . . v. , . exod. . v. . levit. . v. . numb . . v. . deut. . v. , , . chron. . . ierem. . . in all these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a week of days wihtout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it . nor is there any example where it has such an addition but these two produced by himself , of which we have given an account . eighthly and lastly , mr. mede's synchronisms are apodictically true to any one that has but a competency of wit and patience to peruse them . but according to these synchronisms the continuance of the conculcation of the outward court , the mournful prophecies of the witnesses , the woman in the desart , the ten-horned and two-horned beasts , the sealed servants of the lamb , the whore of babylon , the succession of the first six trumpets , the continuance , i say , of all these is circumscribed within the space of three years and an half , if the days be but days and not years , as grotius would have it . which is a thing impossible , especially if we consider that beasts are , in the prophetical scheme of speech , polities or kingdomes , not persons , and therefore unconceivable to be so short-lived as to last but three years and an half . to which you may adde , that the chief matters of the apocalypse are comprehended within this synchronisme ; and that it is a wonder that there is no mention of years in all this book , saving of the millennium , but onely of months or days and half a day : which is a shrewd presumption that the computation of years is hidden under these terms where they signifie any definite time at all . wherefore i think it is as clear as the light , that days in prophecy do sometimes signifie years . nor see i any reason why time may not as well as things and actions be figuratively expressed by the prophets . . the greatest cavils that can be made against mr. mede's way , i conceive , are either against his dividing the apocalypse from the fourth chapter to the end of the book into two systems of prophetical visions , the one containing the fate of the empire , the other of the church , and both beginning from one epocha ; or else against his interpretation of the time of the killing of the two witnesses ; or lastly against his making the beast out of the bottomless pit ( chap. . ) the same with the beast out of the sea ( chap. . ) the greatest thing objected against the first is , that one of his chiefest marks of the beginning a new series of prophecies fails him . for whereas he argues from chap. . vers . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a running over the same space of time again and that à carceribus ad metam ; and from v. . the voice which i heard from heaven spake unto me again ; which he would parallel with chap. . v. . and with chap. . v. . the former whereof is the beginning of the prophecy of the seven churches , the latter of the seven seals : it is objected against the second mark , that it is defective , in that this voice is not joyned with the mentioning of a trumpet as those two to which he would parallel it are . i confess if the mention of a trumpet had been here joyned , the beginning of the prophecy a-new had been notoriously plain and palpable . indeed too plain for a book of prophecies that the wisdome of god has used so much artifice to obscure . but this half-indication was enough to such as god had made fit ( and thought the time seasonable ) to unriddle the mystery . but methinks there are other indications of the beginning of a new systeme of prophecies that may in a good measure compensate the imperfectness of this . i shall but briefly intimate them . as first the extraordinary majesty of that angel that has this opened book of prophecies in his hand ; his description being not unlike that of his that had the sealed book , revel . chap. and . and then secondly , this new book of prophecies seems naturally to imply a new systeme of prophecies distinct in kind as well as in volume ; the one , suppose , containing the affairs of the empire , the other of the church . which things though different in nature , yet running parallel in time , it is reasonable to conceive that the second book of prophecies reaches up to the same epocha with the first . which in the third place is further intimated by the oath of the angel who swears there shall be no more time , but that the mysterie of god shall be finished at the sounding of the seventh trump . which pronouncing that there will be no more time , certainly is meant of the time and times and half a time which shall then be expired , and which was pointed at by daniel the servant and prophet of god. which is the reason of the adding of those words , as he has declared to his servants the prophets . and lastly , that you may be still more sure that the prophecy begins again from the first epocha , there is not onely this more light and general mention of the * seventh trumpet , which is the last period of the sealed book , but also a distribution of it into * seven thunders , as there was of the * seventh seal into seven trumpets . and this mighty and illustrious angel , who , though he be not one of the seven properly so called ( and here is onely said to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet he immediately succeeding the sixth , is in some sort the seventh , and may well sustain the person of the seventh for this bout , he seeming also to continue his roaring all the time the seven thunders utter their voices . the last of which it 's likely may be thunder properly so called , namely that final conflagration of the world and the setting the earth on fire by thunder and lightning . and surely when the prophecies of the seals have reached to this last catastrophe , he must be very scrupulous that will make any doubt but that the prophecies of the opened book begin again from the first epocha of the revelation . to all which you may adde , that mr. mede's synchronisms do not depend upon this hypothesis , but on the contrary , prove by undeniable evidence that it is more then an hypothesis , even a necessary truth resulting from the demonstration of the said synchronisms . . as for the three days and an half that the witnesses are said to lye slain , there are scarce any now so ignorant as not to be ashamed to conceit these days to be natural days , and these witnesses to be any two particular men . but the objection is against them that will acknowledge them to be three years and an half , as mr. mede does , how it can be likely that at the very last gasp of the power of the beast , the truest and most apostolick christians should be in worse plight then ever before . but to this i answer , that the truth of mr. mede's synchronisms does not at all depend upon this , nor is his conjecture so impossible to be true . but i must confess i think there is still a better way of answering , namely , that these three days and an half are the same that a time and times and half a time , that is , three times and an half . for it is unquestionable but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often signifies no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now that it should signifie so here , ( besides the improbability of an effect answerable to the other interpretation , or that the witnesses should be otherwise slain then they have been often or for a long time together ) that mention of half a day answering to half a time fairly invites us to believe ; it being also unlikely that providence would affect the curiosity of counting by half a year , a thing not to be sampled in all divine prophecies . these three days and an half therefore are first to be changed into three times and an half , and then these three times and a half into three years and an half , and these three years and an half into prophetick days . which ambages and circuits are not at all improbable , if we consider what studied concealments and obscurities there are in this book of the apocalypse , as particularly in the number of the beast , and of the new ierusalem , upon which we shall touch a little anon . to say nothing of a main usefulness of these three days and an half to determine the true number of a time and times . for how can we be assured how many times are designed thereby , especially it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in daniel , which is the plural number , not the dual , and therefore bids fair to be more then two times , at least three ? whence it would be four times and an half . but these three days and an half correct or prevent the mistake , by fixing these time and times and half a time to three times and an half . which i confess i do little doubt but that it is the true meaning of the mystery . nor does their being slain * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at all prejudice our interpretation . for it is not well rendred , when they shall have finished , nor yet need be rendred , while they are making an end of their witnessings , as if this should happen at the latter end of it ; but may very warrantably be expounded dum peragunt , while they are performing this office of witnessing from the beginning of the days to the end thereof . nor yet is that a real but seeming absurdity that this interpretation brings along with it , as if the witnesses could prophesy while their carcasses lie dead in the streets . for it is plain that in that sense they are said to be dead , they may prophesy in sackcloth , nay they will necessarily do so , i mean perform their witnessing with sadness and mourning . for their death is nothing else but a political death , their want of power and rule in the world. for such is their resurrection , namely political , they being raised to honour and government , as mr. mede himself acknowledgeth . wherefore there is no absurdity neither in the inward meaning nor outward cortex of this prophecy . for the inward meaning is such as i have told you : and the outward cortex framed with very graceful artifice , like that in the image of nebuchadnezar , where merely for the decorum of the type , the whole image is represented as standing and struck upon the legs , whenas yet that which was signified by the head , by the breast and armes , and by the belly and thighs , to wit , the babylonian , persian and greek monarchies , were passed away . so for the like decorum in this type of the witnesses , if not for necessity , to avoid a seeming gross incongruity , that the witnesses might not be said to prophesy while their bodies lay dead in the streets ; the time of their death , which really pervades the whole days , is concealed under and contracted into these three days and an half , and made not to appear , where in the things signified it is ; as those parts of the image were represented as standing , when the things that they signified ceased to be . which scheme is not at all more hard in the one then in the other , and in this type of the witnesses more useful and necessary . . concerning the sameness of the * beast out of the sea with the * beast out of the bottomless pit , there could have been no scruple , if translators had interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the sea , as it is very well capable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the same very often in scripture ; as iob . . and chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and psalm . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as also isay . . ion. . . and other places . wherefore the wisdome of god thought good to vary the phrase here , onely for concealment ; as this whole book of prophecies is beset with many purposed , though not invincible , obscurities and difficulties , to keep this treasure hid till the time appointed . or it may be the using of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be not to determine the sense to the ten-horned beast , but to give at least a liberty of interpreting it also of the two-horned contemporary with him . . but in no aspect does this book of the apocalypse look so hopeless and discouraging as in that of the first resurrection , chap. . but withall it is to be noted , there is no difficulty here but such as will at least equally urge those that begin the millennium at constantine's time : so that this can be no prejudice to mr. mede's interpretations and synchronisms . for whether we will go the allegorical way with some , and understand this first resurrection in a political sense like that of the witnesses , this way is better accommodated to mr. mede's synchronisms then to the other hypothesis . nor were it any great inconvenience to admit it as true , those phrases which at last will have a literal fulfilling , being often used in a figurative ; as we may observe in the lake of fire , some descriptions of god's coming to particular judgments , the six thunders , and the like : all which expressions will have at last a literal and physical completion . but though the figurative sense of resurrection may be passable and tolerable in this place , yet i must confess i dare not avouch it to be wholy true . my reasons shall be suggested in the exposition of the text , which runs thus , and i saw thrones , and they sate upon them , and judgment was given unto them : and i saw the souls of them that were beheaded for the witness of iesus , and for the word of god , and which had not worshipped the beast , neither his image , neither had received his mark upon their foreheads or in their hands ; and they lived and reigned with christ a thousand years . but the rest of the dead lived not again untill the thousand years were finished . this is the first resurrection . blessed and holy is he that hath part in the first resurrection ; on such the second death hath no power , but they shall be priests of god and of christ , and shall reign with him a thousand years . there was never any book penned with that artifice as this of the apocalypse , as if every word were weighed in a balance before it was set down ; which is manifest out of other places as well as this . in which i conceive a double design is aimed at , a prediction of a proper resurrection of the witnesses to the truth by their deaths , and of a political resurrection to the true and apostolical church that does survive upon earth . the former are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latter those that worshipped not the beast , &c. which if they were not distinct from the other , it had been better to have omitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. wherefore this is the first intimation that there are two orders of men there set down , the one that suffered death for the cause of the gospel ; the other that are still alive , but resolute opposers of the beast . but there is also a second hint in the following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they lived and reigned . the spirit of god seems on set purpose to make choice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he might not bear too hard toward the sense of a literal resurrection , and so urge the reader too forcibly to understand both these orders above distinguished to be candidates of a real and literal resurrection at this time . and therefore he uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will naturally implie a literal resurrection ; and in reference to the other , no literal resurrection , ( they being not supposed naturally dead , ) but merely a living upon earth and reigning there with christ , which is their moral and political life and resurrection . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reign with christ in heaven , and those other with christ on earth , he being universal prince over both churches : and therefore neither heaven nor earth is here mentioned , that the sense may be accommodated to either the reigning with christ in heaven or in earth , according to the distinct capacities of the persons . and the like caution is used in the prefiguration of the time ; of which there is no necessity to conceit that it signifies just a thousand years literally , but that it signifies at least a thousand years , and certainly not more then there are daies in that thousand , nor in likelihood near so many . but the signification is rather symbolical , as the ten daies are , chap. . v. . and ye shall have the tribulation of ten daies , that is , the utmost extent of tribulation , beyond which there is nothing further , as there is no number beyond ten : by which therefore must be meant death . and that is the reason why presently is added , be thou faithfull unto death , and i will give thee the crown of life . so this thousand years upon earth is a symbol of the churches stable duration to the end of the world , that there shall no politie flourish beyond it : it being a cube whose root is ten. and the application of it to the reigning of the children of the resurrection with christ in heaven , discovers the unshaken stability and endless duration of that celestial kingdome also , beyond which absolutely there is nothing at all . but the rest of the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lived not again . the using of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has plainly respect to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and intimates that their resurrection was real and literal , to which others should not attain till after the thousand years upon earth . after which it is plainly said , that there is a general resurrection , and that all the dead do rise ( ver . , , . ) wherefore this general resurrection being literal and real , it is too too harsh and violent to understand this first resurrection mentioned in this fifth verse to be only figurative and mystical . but understanding it literally , that which follows has a wonderfull natural and easie sense . blessed and holy is he that has part in the first resurrection ( which he speaks thus in the singular number , one would think , on purpose to keep men off from conceiting he means it of the successive body of the church during the thousand years ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon these the second death has no power , namely , the lake of fire ( ver . . ) into which hades or the whole region of mortality is cast , the earth being all on fire . but blessed are those that have part in the first resurrection , for they are sped already & safe , having obtained those celestial bodies that do certainly exempt them from this fate . for these and all such as god shall afterward make partakers of this blessed kind of resurrection , are naturally free from the reach of the second death : but they shall be priests of god and of christ , and reign with him , not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but for sureness and for distinction sake , simply , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , they shall be holy , sacred and divine persons , and live with christ in his immutable and everlasting kingdome in heaven for ever and ever . this i conceive to be the most easie and natural sense of this place , and that the personal reign of christ upon earth and of his holy martyrs is a very rash and groundless and unsafe conceit , fit for nothing but heat and tumult both of phansie and action . nor do i think it necessary that the sons of this first resurrection should at all appear to us , their celestial bodies , into which they are vivificated , being naturally invisible , and therefore a kind of miracle for us to see them , and no more necessary then the exhibiting those souls to view which christ carried to heaven in triumph after his resurrection ; which yet he did not exhibit to the sight of the world . and if he doe here , i can imagine no better end then that of mr. mede's , that it may be for a sign or beckening to the jews , to help on their conversion : but i can affirm nothing of these things . only i am well assured that if christendome were once well purged of all her idolatries , foolish and contradictious opinions and wicked practices , it would be a very great miracle if the jews could be kept off from being converted . . wherefore in brief to conclude , seeing the truth of mr. mede's synchronisms , as far as respects this present subject , is so apodictical , and that there is nothing material to be alledged against them , and that the numbers of daies and moneths there mentioned are of necessity to be interpreted years , and that according to this hypothesis there can be no other sense of the woman in the wilderness , of babylon the great city , of the two-horned beast and the ten-horned beast , &c. then what mr. mede hath given ; it is manifest that the church of christ would be lapsed into a degenerate condition for years : and as evident that there will be a recovery out of this lapse , by reason that there has been yet no room for the promised millennium , persecution dogging the church till constantine's time , after which the daies were to succeed , and therefore the millennium is yet to come . as appears further in that it is synchronall to the seventh trumpet , and that the * resurrection of the witnesses is after their lying dead either all the daies , or at least the last three daies and an half ; in that the * marriage of the lamb commences from the burning of babylon , and the * company of palm-bearers from their victory over the persecuting beast . these things are so plain that they are not worth insisting upon . and it is a great priviledge of this synchronical architecture of mr. mede , that it is not built upon any hypothesis but the innate characters of the apocalyptical visions themselves ; whenas grotius his way depends so on the chronologie of the writing of the apocalypse , that unless iohn received these revelations in claudius his time , ( which yet is against the common current of all both ancient and modern writers ) the fabrick of his expositions falls to the ground . to which you may add , that he has no guide nor clue at all in this prophetick labyrinth , no not so much as that obvious , but fallible one , the order of the prophecies as they lie ; but is forced sometimes to goe back , as he fancieth himself able to apply his historical materials . so that he has indeed no guide at all from the apocalypse it self ; whenas mr. mede is directed and limited by the demonstrative law of those innate synchronisms he has gathered . of whose truth this may be one general after-ratification , that the things that are found to be synchronal , have also a natural connexion and complication one with another , as he that but casts his eye upon his scheme of synchronisms , and considers the natures of things , will easily deprehend . chap. xvi . . of the four beasts about the throne of majesty described before the prophecie of the seals . . of the six first seals according to grotius . . of the six first seals according to mr. mede . . of the inward court , and the fight of michael with the dragon , according to grotius and mr. mede . . of the visions of the seven trumpets . . the near cognation and colligation of those seven synchronals that are contemporary to the six first trumpets . . the mistakes and defects in grotius his interpretations of those synchronals . . of the number of the beast . . of the synchronals contemporary to the last trumpet . . the necessity of the guidance of such synchronisms as are taken from the visions themselves , inferred from grotius his errours and mistakes who had the want of them . the author's apologie for preferring mr. mede's way before grotius's , with an intimation of his own design in intermedling with these matters . . but for further conviction of the excellency of mr. mede's way above that of grotius's , i shall compare some of their main interpretations . for to meddle with all would be too tedious and voluminous ; but to give a specimen in some , very commodious , if not necessary . first therefore , in the first six seals , i may add also in the first six trumpets , grotius fixes the scene of all these visions in iudaea , and ends them with the sacking of the city . of which in general it is to be noted , that his applications are too small and petty usually for these prophecies ; and that the prophecies themselves , if they had no other meaning , might very well have been spared ; whatever is needfull in them to the church having before more plainly been predicted by the mouth of our blessed saviour , and therefore not likely to fill so great a part of the apocalypse by their more obscure prefigurations . but we will descend also to their particular weaknesses and inconcinnities ; and first of the seals , with the session of majesty prefixed before them . where grotius makes the four beasts , the lion , calfs , man and eagle , to be peter , iames , matthew and paul. which besides that in general it is a figment at pleasure without ground , the applications i think are not so congruous . for why should peter , who out of fear denied his master , be a lion more then paul , whose heat assuredly was rather greater then the others ? and why paul an eagle rather then a calf , who certainly laboured like an oxe in the ministery , and compares himself to one that treadeth out the corn , cor. . ? and though he took long journies , yet he did not flie in the air , nor goe faster by land or water then other travellers did . and why should matthew be a man more then all the rest , and rather then iames , the brother of iesus who was peculiarly styled the son of man ? wherefore mr. mede's account seems far more solid , as having an acknowledged ground , the order of the camp of israel , which was distributed into four parts , each part being under a standard or ensigne : those that lay on the east , of a lion ; on the west , of an oxe ; on the south , of a man ; and on the north , of an eagle . so that this glorious session of the divine majesty is set out by the order of the israelitish camp , where in the midst was the tabernacle as the throne of god , and about it the tribes of israel so disposed as i have intimated . which is infinitely a more solid account then that of grotius , as you shall more distinctly understand in the opening the four first seals , whose applications are admirably fit to each beast in mr. mede's way , but very frigid and faint in grotius's . for he thinks it reason enough of the lion , that is , peter , his * calling to see the rider of the white horse , because peter was the first that preached the gospel , and therefore he speaks first here . whenas it does not appear he spake first of those that spake the unknown tongues so fast , acts . who questionless preached the gospel in them . . that this rider of the white horse is christ , they both agree in ; but why the first beast should be the praeco before this sight , mr. mede's reasons are far more satisfactory , as you shall hear anon . the praeco of the * rider of the red horse he makes matthew , because it is written matth. . . nation shall rise against nation and kingdome against kingdome . but this is not matthew's prophecie but our saviour's . the vision he fansieth fulfilled in the war betwixt the beroeans and philadelphians , but names no distinct time , nor prince that should be the rider of this red horse . the praeco of the * rider of the black horse he makes paul , because agabus foretold him this famine which he fansieth signified here . but then agabus should have rather been the beast then paul. beside that , agabus told other christians as well as him of it . the fulfilling of this vision according to him was in the reign of claudius . the praeco of the * rider of the pale horse he makes iames , because he threatens rich men with death , chap. . but himself acknowledges that by death here is meant plague and pestilence , whenas that menace in iames is war and slaughter , the taking and burning ierusalem by fire ; as himself also interprets the third verse of that chapter . you see by what small strings the applications of these four beasts are tied to these four visions hitherto ; to omit what is very inconcinne , the breaking the order they were first named in , ( chap. . ver . . ) the first a lion , the second an oxe , the third a man , and the fourth an eagle . which should have answered to the first , second , third , and fourth seals without any misplacing ; whenas the second beast is here applied to the fourth seal , the third to the second , and the fourth to the third . the * fifth seal he interprets of the revenge of the bloud of the martyrs , as mr. mede does , but restrains the vision to steven and iames and some few else he knows not who : and by this means leaves no vision for the ten bloudy persecutions which were more then ten thousand times more considerable then what he aims at . the * sixth seal , which mentions a great earthquake , the eclipse of sun and moon , the falling of the stars , &c. he interprets literally of such prodigies , quite against the way of prophetick interpretation , and without the application of history to countenance it . such is the inconcinnity and insignificancy of grotius his interpreting of the six seals : which is quite otherwise in mr. mede . . for first the application of the four beasts to the four first seals is both orderly and very proper and articulate . for the lion on the east side of the israelitish camp is applied to christ the prince from the east in more senses then i will insist upon , they being ordinary and obvious . besides that , the nature of a lion is sutable to the thing signified in the vision , to wit victory to him on the white horse . and the like in the rest . for so the oxe on the west side of the camp is applied to trajan from west ; the man on the south side , to septimius from the south ; & the eagle on the north side , to maximinus from the north. the natures also of the visions are sutable to the things that came to pass under those emperours . the mighty slaughters under trajan and his successor adrian are indigitated by the oxe . the exactness of administring iustice and carefull provision of septimius and alexander severus , by a man , to whom numbring and measuring and the administration of justice is so proper . the extraordinary raging of the famine , sword and pestilence under maximinus , by the carnivorous eagle that feeds upon dead carkasses . in brief , the meaning of the first six seals is this : that prince of unspotted righteousness , the rider of the white horse , with his arrow and his bow in his hand , aims at something of high importance , ( and it is no less then what he promised his followers at their lowest ebb , fear not , little flock , for it is your fathers good pleasure to give you the kingdome : ) and he hits the mark in the sixth seal , where the pagan empire of the devil is shattered to the purpose by constantine's turning christian . but to adorn the course of time till then by some prophetick remarks , the riders of the red , black and pale horses are brought in : as also most concerningly the cry of the souls of the martyrs under the altar , whereby is denoted especially the reign of diocletian and that ten years unparallel'd persecution then commencing . which fifth seal , the rescuing of the empire into the hands of christ by the subversion of the pagan powers doth immediately succeed , and is the matter of the sixth seal figured out by proper prophetical expressions . so that all things in mr. mede's way as they are easie , natural and distinct , so are they very weighty and worthy the spirit of god and his holy prophets to predict . nor has grotius so much as any seeming advantage of him in any thing , unless in the interpreting of the rider of the black horse . which , if history would have complied , mr. mede could have been content to have interpreted of famine also . but in my apprehension nothing can be more significant of that which mr. mede applies it to then this vision is . for what colour is more significant of the severity of iustice then black , whether we look upon the temper of spirit wherein it resides , which is a grave , sad , rigid melancholy ; or the execution thereof in criminal matters , which is death , whose mournfull emblem is black ? the black horse therefore , with the pair of balances , argues the rider severely just , frugal and provident , and one that will have a special care , . that if one choenix of wheat be sold for a penny , that three of barley shall be sold for a penny . . that men shal live by their honest labours , and not by theft and rapine . for choenix signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the food for a day , and denarius the wages for a days labour . . that there shall be no stealing nor robbing ( but buying by measure , ) though it should be so hard a time that their day-labour will but find them food . . he will provide that they shall have at least a choenix for a penny , that the price of bread-corn and necessary victuals may not exceed a daies wages . and so of wine and oile he will take heed there be no fraud in buying and selling there neither , nor any spoil or wast by the unruly souldiery . . i should now pass to the trumpets , but i will rather deal with those visions first that are synchronal to the time of these six seals . and that is * the fight of michael with the seven-headed dragon ; and * the temple and altar of god that are symmetral or commensurable to the angels measure . mr. mede interprets this fight of the seven-headed dragon and michael , the conflict of the church of christ with the pagan cruelty till constantine's and theodosiu's times ; which therefore as it is synchronal , so has it also a great cognation with the visions of the six seals . for the archer on the white horse aims at that effect all the time of this bloudy battel , which he hits or reaches in the completion of the sixth seal . but grotius referres the vision to simon magus and peter , who brought him down headlong out of the air by his praiers , at which he supposes * that acclamation of the angels , who were the spectators of this cacomagical funambulo , and beheld him out of the windows of heaven while he tumbled down to the ground . but what a petty and ludicrous business is this in respect of that effect comprized in the sixth seal , which is both the issue of this battel and the mark the archer on the white horse aimed at by all the labours and patience of his saints ? that of the * temple of god or the inward court of the temple grotius expounds only to this sense , that it is thus measured , to signifie that adrian should not build upon it , though he did upon the ground about it , and called the city aelia , after his own name . but he brings no express proof that the inward court was not built upon ; nor , if it were not , was it a thing worth divine prophecie taking notice of : nor is there any likelihood that providence regarded the place so which god had utterly rejected , and * hindred the rebuilding of it by fire breaking from the foundation . certainly so divine a prophecie as this of the apocalypse looks not at such petty matters as these . besides , the angel's bidding iohn measure not only the temple and altar , but also the men that worshipped therein , plainly intimates that there was another kind of meaning in the thing then grotius sought after , but is certainly that which mr. mede has found , namely , that this inward court that is measured signifies the pure christian church before it was adulterated by a kind of christian-paganisme . which condition also of the church has a plain cognation with other things synchronal , as their * resolute opposing the dragon , and being so serious in their religion that they preferred it before their own lives . . we proceed now to the trumpets . that vision of the * first trumpet , hail and fire mingled with bloud , grotius ( quite out of the road of prophetick exposition ) interprets to a moral sense of hardness of heart and bloudy anger , which he applies to the iews . whenas hail-stones and fire are symbols of hostile vengeance executed upon others , not of anger burning and consuming in ones self ; and therefore these hail-stones and fire are said to doe execution upon the trees and grass . wherefore mr. mede does more fitly applie it to the infestation of the roman empire from the year . to . partly by alaricus and the goths , and partly by the barbarous nations under radagaisus , and partly by the vandals and alani . these are the northern storms of hailstones with bloud and fire that fell upon the empire . the vision of the * second trumpet , namely , the burning mountain cast into the sea , grotius expounds of the tower antonia , whose fall notwithstanding was not accompanied with burning , and therefore he rather understands it of the sallying of the wrathfull souldiers out of the tower upon the people of ierusalem . which is but a petty matter in comparison of alaricus his taking and firing of rome , upon which followed a continual spoil of the empire till it was dilacerated into ten kingdomes ; which is mr. mede's exposition of this vision . but the other is unsutable to that expression especially , * and the third part of the ships perished . which intimates that the sea signifies here far larger then the inhabitants of one city , or a croud of people in one street thereof . to say nothing how this book of prophecies that characterizes things so often by numbers , understands here as elsewhere by * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the romane empire . the * third - trumpet vision is the great star falling into the third part of the rivers , burning like a lamp , the comet lampadias , suppose , properly so called . this grotius applies to that aegyptian impostour mentioned in the acts and in * iosephus . but beside that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third part here again characterizes the roman empire , this star is too big in my judgment for that aegyptian vagabond and easily-defeated deceiver . mr. mede's interpretation is much more accommodate , who applies it to the extinction of the western caesareate , which was grown very low and obscure in those inconsiderable emperours , avitus , majoranus , severus , anthemius , olybrius , glycerius , nepos , the immediate predecessors of augustulus ; but fell quite and was extinct in this prince of sorrow , bitterness and sad misfortunes , whom odoacer king of the heruli pulled out of his throne , anno . the * fourth - trumpet vision , an eclipse of the third part of the sun and moon and stars , proceeds further concerning rome , and signifies that that light she shone with under the ostrogoth kings should be extinct , that she should be despoiled of regal majesty , yea of consulship and authority of the senate . which ill fate is very properly prefigured by the obscuration of sun , moon and stars , as mr. mede has undeniably made good , and accordingly applied the history . grotius interprets it only of the taking of certain towns in galilee and other places by vespasian , and the slaughter of the iews . which is a very laxe and dilute interpretation in comparison of mr. mede's . the * fifth - trumpet vision is the key-bearer of the bottomless pit , and the locusts . which grotius referrs to eleazar the son of ananias ( though he confesses the time does not agree ) and to the faction of the zelots . whom he cannot fancy to be those scorpion-tail'd locusts but in their general account of being robbers and devourers , and the leisurely doing their mischief , the poison of the scorpion being three daies a killing . but it does not appear that that evil of the zelots may be accounted leisurely in any such special manner , the plague of them not lasting longer then such like barbarous tyrannizing of masterless souldiers uses to doe ; and it is but * five moneths according to grotius his account , but he does not so much as go about to prove his account by history . besides , how can * golden crowns belong to these zelots ? for grotius his expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implied that they were the boasting of crowns and victory , not real crowns , is very groundless , and confutable out of his own exposition of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which he acknowledges real mulierosity and voracity in these zelots . that concerning the * sting in their scorpion-tails , introibant ut defensores , exibant raptores , is indeed witty , but not solid . for if you will have their form to figure their behaviour , they went in robbers as well as went out . for the fore-parts of these scorpiolocustae represent robbery more perfectly then the hinder-parts . mr. mede's application of this vision to mahomet and the saracens is in every respect admirably natural and punctual . the mischief therefore of the fifth trumpet is that false light or pseudo-prophet mahomet , sent down upon earth by the vengeance of god ; whose doctrine is the fume of the bottomless pit , and his followers the saracens the locusts here spoke of . as . coming out of arabia , as the aegyptian locusts did that plagued the literal aegypt . . and then hugely numerous , as the companies of locusts use to be . . and also making their stay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which you may turn menses quinos , by fives of moneths . which is an allusion to the usual continuance of locusts ( plin. . . ) and answers in the prophetical sense to the five months of years , that is , a hundred and fifty years that these locusts infested italy ; and to the twice one hundred and fifty years that the saracenical kingdome continued . so properly are fives of months applicable to them . . as also the golden crowns to the multitude of their conquests , they having subdued palestine , syria , both the armenias , the lesser asia , persia , india , aegypt , numidia , portugal and spain , within the space of fourscore years . . the arabians , whence the saracens were , tied up their hair with an head-tire like women . . the sound of the wings of these locusts , which was * as the sound of chariots and of many horses running to battel , is too big an expression for the faction of the zelots , but fitly signifies the mighty and swift victories of the saracens . . as also their poisonous scorpion-tails doe the venome of the old serpent under the false religion of mahometisme . for all those powers that are not under the kingdome of light are part of the powers of the prince of the dark kingdome , the devil . . as is here intimated very clearly , the * king over them being the angel of the bottomeless pit , though they pretend to be such zealous worshippers of that * one true god that made heaven and earth . their pretence to which seems to be perstringed in the very name of their prince * abaddon , alluding to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as mr. mede would have it . that allusion of grotius in apollyon to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more express , but not better to our purpose then his ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to chrysippus being from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & therefore signifying unus , as * adad also does , the god of the assyrians . which name is not so concealed in abaddon , but that by cutting it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and taking away the insignificant termination , and letting loose the two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 held so hard together by the dagesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately shews himself to make good the paronomasia . which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore must be the assyrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as philo byblius calls him ; and he might with homer as well have stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he being the same with apollo & iupiter , whose titles in orpheus his hymns are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hebrew signifies as well soveraignty as paternity , as appears in that regal title abimelek . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the supreme adad , the father and soveraign over all ; and the paronomasia so palpable in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and abaddon , that they have in a manner the very same sound . whence it is manifest that it is not for nothing the prophet has pitched upon this name abaddon rather then * others which were more ordinary and signifie a destroyer as well as this , and why he would interpret it rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely , to point at the saracens hypocritical ostentation of * monotheisme or worshipping one god , which they doe mainly in envy and opposition to the christians profession of the trinity , while themselves in the mean time are under the destroyer , and are still as truly pagans as the assyrians and greeks that worshipped adad and apollo . the * sixth - trumpet vision is the euphratean horsmen , which grotius applieth to the roman army that besieged ierusalem , which he is content to be nominated euphratean , because some of the romane forces , namely those of syria , were quartered near euphrates . but why should the whole roman army be denominated from hence ? and then the four angels how can they fitly be referred to vespasian , titus , mucianus , and tiberius alexander , being these four were not of an equal rank and power coordinate , and but one was the chief commander of the army ? and that several others might have as well been put in as some of these four , may appear from what himself writes on verse . besides , he gives no account of the time , namely , * a day , a month and a year ; nor of their numerosity , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that of horse . he interprets also their * breast-plates of fire , and of iacinth and brimstone , of the colours of their horsemens coats , as if they were made of thread of either colour de feu , violet-colour , or a pale sulphurate colour : which is too mean a business to be taken notice of in so sacred a prophecy . the applying of the falaricae to the fire , smoak and sulphur coming out of the horses mouths , is ingenious if considered alone . we shall compare it with mr. mede's anon . but the foot-man that the romans sometimes placed behind a horse-man for readiness , especially considering he rid not with his face backward , nor slipt off over the horse tail , but lighted on one side , very hardly makes out the similitude of an amphisbaena ; not to add that the amphisbaena it self in his sense is but a fiction . his interpretation also of * worshipping the daemonia and idols of silver and gold to a mystical sense is more faint and dilute then the literal meaning . but in every one of these particulars mr. mede's interpretation has a fitness unexceptionable : he referring the * four angels at the river euphrates to the four sultanies of the turkish dominion , bagdad , caesarea , aleppo , damascus , planted on this side and that side euphrates : he calculating the time of a * day , month and year ( i. e. years ) from the inauguration of togrulbec the prince of the turks to the taking constantinople , which is just years : he applying those * myriads of myriads of horse to the known numerositie of the turkish armies , who being persians by their long abode in that country , are called persae in the greek history ; so that the foot are in this allusion horsemen too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying eques as well as persia. which allusion to names is used also by daniel in making the he-goat stand for the kings of the aegeades , that is , of the macedonians . their * breast-plates of fire , iacinth and sulphur , he interprets of that aspect they seem to have by discharging their carbines or pistols in fight , which makes all their breasts for a time seem fiery , then of a blew iacinth colour by the smoak , and the most lasting object of sense is the stinking of the sulphur . which representation is to be understood of them nearer at hand . this invention of gun-powder ( foreseen by that providence that inspired iohn , and not vainly pointed at in these visions , but for the better assurance of what time they belong to ) is again intimated in that it is said , that * the heads of the horses were as the heads of lions ; which grotius gives this short account of , rictus equorum sanguinolenti , qualis leoni post devoratas pecudes : as if these did eat flesh to bloudy their jaws withall ; else where is the lion-like representation in them more then in others ? i rather therefore conceive that their heads are compared to the heads of lions , because of the terrour of the noise , dreadful like the roaring of a lion , when the horsemen discharged toge●her against the enemy . for presently follows , * and out of their mouths came fire and smoke and brimstone ; all were breathed out together from their jawes at once . to which grotius his application of the falaricae is not to be compared , as any one that considers their nature and the manner of flinging them will deprehend at first sight . mr. mede's exposition also of the serpentine tails of the horses is both more handsome and more important . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the tails of the horses were as if they had been half a serpent clap ' to and hanging out with his head . which is an embleme of that sad after-clap of their victory over men . the devil then , that old serpent , being ready to parlie with them and to seduce them to mahometisme . and lastly his interpreting of the * worship of daemons and idols in the proper sense , and applying it to the residue of the romane empire infected with what we call papal superstition and idolatry , i could wish it were not so fit and appropriate as it is . the application of these two last trumpet-visions is so particular and exquisite , that though they were not necessarily enforced by virtue of his synchronisms , it would be very hard to doubt of them . which would make a man eager to consider the meaning of the seventh and last trumpet-vision ; which consists of loud praises to god in heaven for that * the kingdomes of the world are become the kingdomes of our lord , and of his christ. this grotius interprets of the liberty the christians had to profess their religion at ierusalem , when the jews were all banished thence . but the vision certainly is farre too bigge for so small a matter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is very hard to interpret * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number , of iudaea onely . and besides , how doth christ reign for ever there , whenas his subjects are now such miserable thrals to the turk ? if he had taken * the great power to himself in that place , he has lost it again , if this sense of grotius be true . but it is plain this seventh trumpet appertains to the recovery of the church out of apostasy , by * the appearing of the temple of god and the ark of the covenant in heaven , which is a figure of the political power that pure and apostolick men will be advanced to . for the temple signifies the church in its pure condition , while it was symmetral to the angelical or divine measure , vers . . but the appearing of the ark of the covenant thus in heaven is accompanied with lightnings and voices and thunders and earthquakes and great hail . as is intimated also by the very title of the seventh trumpet , it being a trumpet of * woe to the wicked and unbelieving : answerably to the * seven thunders that filled the space of the seventh trumpet while that mighty and illustrious angel roars like a lion , and is justly conceived to represent our saviour christ , the lion of the tribe of iuda , who being once stirred up will never cease pursuing the prey , till he has brought all under his feet , death it self not excepted . . but we return to those things that are synchronal to the six first trumpets . which visions though they be more then any synchronals besides , yet they have all a very near cognation or manifest colligation one to another . the general summary of the condition of the times they point out , is the apostasie or degeneracy of the church ; which yet is never conceived so ill , but that there were some pure and apostolick christians in it ; and therefore to represent the two sorts of professors of christianity there are two sorts also of visions : those of the whore of babylon , the ten-horned beast and the two-horned beast , relating to the degeneracy of christendome ; the two witnesses mourning in sackcloth , the virgin company , the sealed of the lamb , to those that kept their purity in the church . all these synchronize with the six first trumpets , out of which is blown the wrath of god upon the romane empire , as is but just , by reason of their apostasie ; as it is also equal with god to protect his own then . and therefore the company of the lamb are * sealed and marked to be kept from the common calamities . this general apostasy also could not have crept in , if the ecclesiastick and secular power had not conspired , and therefore there is the two-horned beast as well as the ten-horned . against which are opposed the two mourning witnesses , the one sustaining the person of the unpolluted priest , the other of the faithful magistrate . and this apostasy consisting much in gross idolatry and vain superstition , which according to scripture-language is termed whoredome ; this state is set out also by the vision of the * whore of babylon , to which is opposed the * virgin company . there are yet two visions behind which are not properly to be referred to this sort or that , but each of them to both , namely , * the woman in the wilderness , and * the outward court and holy city trodden down by the gentiles . which visions have the insinuation of both piety and profaneness in them at once : the truly pious part of the church being signified by the woman ; but by the wilderness the salvageness and brutishness of the rest of christendome , they being wholy given up to the animal life . by the outward court and holy city is noted the sanctity of the christian church set apart from the rest of the world ; but by the being trodden down by the gentiles , the imitation of pagan worship introduced by the general apostasy of christendome . so that you see by what a strong tie from the very nature of the things themselves these eight synchronal visions are held together with , in one time . . let us now consider grotius his chief mistakes or defects in interpreting of them . as in those of the two witnesses , and of the outward court and holy city being trodden down by the gentiles for forty two months , which is , saith he , for about three years and an half . this city he interprets of aelia built by adrian : which therefore in that regard is not to be looked upon as holy ; as indeed the city of ierusalem ceased so to be , when the jews had ceased to be god's people . the trampling the holy city he interprets of the building of a temple there to iupiter capitolinus . as if that temple stood but three years and an half . but he would terminate these years from the beginning of the building of this temple to the sedition of barchochab ; but brings no history to make good his device : and if he could make this time of barchochab good , it were yet good for nothing , unless he could also pull down the temple at the three years and an half 's end . the two witnesses he would have the two churches in aelia , the one speaking hebrew , the other greek ; as if the spirit of god divided these into two that professed one faith and were of one mind , not distinguished in any thing save in outward language . * the bodies of these slain witnesses lying in the streets of the great city three days and an half , this he interprets of the oppression and persecution by barchochab ; which certainly was very short , if but three days and an half long : neither does he here bring any proof of history , nor is it probable that divine prophecy would affect the preciseness of half a day or three days and an half in such a general prefiguration of things as the apocalypse is . besides , how unlikely is it that ierusalem , that had now lost all its glory and power , should be styled by the name of the great city ? the chiefest ground that they have to think so , is that expression , as if * our lord was crucified there . but i answer , that our lord in a literal sense was not crucified either in sodome or aegypt , which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately referres to ; nor in a spiritual sense more in ierusalem then in the rest of the roman empire . wherefore this city is nothing else but the degenerate polity of the apostate church where christ is persecuted ( as he complained to * saul ) in his true and living members . where also christ according to the spirit , that is , the divine life , is rightly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be crucified , not in the time past only , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , indefinitely , was , is , and will be crucified so long as this power of apostasy holds up . for the praeter tense in prophecy is very usual for the future . but if any one disrelish this more mystical sense , i shall substitute that of mr. mede's , which the coursest literalist cannot evade , namely that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood the extent of the whole romane empire within which christ was literally crucified . see mr. mede upon the text. the vision of the woman crowned with twelve starres ( which number signifies the pure and apostolical church ) * her being in the wilderness days , he interprets of the extinguishing the church , to outward sight at least , at rome , by the miracles and sorceries of simon magus , ( which yet is a suspected history ) and her appearing onely in the country and villages , which are but as a desart in respect of the populosity of that renowned city . but the time of days he makes out by no history . to say nothing how this interpretation depends on another very harsh one , namely the expounding , * and her child was caught up unto god , and to his throne , of the disappearing of the church by the seductions of simon . whenas to be carried up to the throne of god surely signifies magistracy , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magistrates . as is intimated also in the foregoing part of the verse , that he should rule the nations with a rod of iron . the vision of the * whore sitting upon the scarlet beast with seven heads and ten horns , and , if you will , of the beast coming out of the sea , chap. . ( for we may put them together , they being the same according to grotius his own confession ) this beast he makes the sin of idolatry . which is quite out of the way of interpreting prophetick schemes , where beasts signifie kingdomes or dominions , as is plain out of daniel . but the ten horns he will allow to be ten kings : in which he were right , if he had acknowledged a body fit to bear them . the seven heads he makes the seven caesars , claudius , nero , galba , otho , vitellius , vespasian , titus . but if the caesars be heads , there must be more heads then seven : for there were four caesars before claudius , and i think thirty after titus that were not christians . but claudius , saith he , is the first that banished the christian teachers . which act was yet so inconsiderable , that the first persecution was fixt on nero , and the other nine noted persecutions were after titus , the last of them raging a little before constantine the great . so that there is a juster reason that this beast should have above thirty heads then but seven . again , in this beast which the prophet iohn resembles to a * leopard in his body , and to have the feet of a bear and the mouth of a lion , he will have claudius , who before was one of the heads of the beast , now to be the body thereof ; and domitian , who is later then the last of these seven caesars , and so in order more like the tail , to be the mouth of the beast , and in chap. . to be the beast it self . so much of forcedness and incoherency is there in the making out this false hypothesis . that also is harsh in my judgement , the making presently one of these heads , which were before caesars , to be the capitol at rome ; though it be said to be * wounded to death , & that by the stroke of a * sword , and to be healed also : which methinks are very unnaturally applicable to a hill or a tower. he pretends he has hit the time of * the forty two months this beast should make warre : but he referrs to no history ; and helvicus affixes the beginning of the second persecution to the tenth of domitian's reign : whence it will not be three years and an half , but rather six years , that he wars against the saints . but the chiefest artifice of his misinterpretation is upon chap. . of the revelation . where the beast * that was , and is not , and is to ascend out of the bottomless pit , and to go into perdition , he again applies to domitian , making nothing of transfiguring a single head into a whole beast . but the description is more accurate , vers . , &c. the seven heads are seven kings ; five are fallen , and one is , and the other is not yet come : and when he cometh , he must continue a short space . and the beast that was , and is not , even he is the eighth , and is of the seven , and goeth into perdition . and the ten horns which thou sawest , are ten kings , which have received no kingdome as yet ; but receive power as kings one hour with the beast . the five kings here that are fallen , saith grotius , are claudius , nero , galba , otho , and vitellius : which how fond a conceit it is , i have already demonstrated . and one is , that is , saith he , vespasian , in whose reign it is supposed , not proved , that iohn wrote these visions . the other is not yet come , namely titus . and when he comes , must continue but a short time . but galba , otho , and vitellius much shorter . the beast that was and is not , to wit domitian , who was emperour while his father vespasian was absent from rome . which if he were really , and not styled so out of complement and flattery , the application is handsome . for then it was sometimes true of him , that he was , and is not , and shall be emperour again . he is the eighth . domitian is indeed the eighth and so distinct an head and so considerable , as reigning longer then any of his predecessors , that he quite spoils the interpretation . for thus the beast will be eight-headed , not seven-headed , contrary to the vision : which those words , and is of the seven , do therefore correct , and shew that the eighth is not so the eighth but that there are still but seven heads : which * this exposition can never unriddle . to say nothing how if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie he is the son of some of the seven , it would have been less ambiguous to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for he was not the son of all seven , but of vespasian onely . * the ten horns are ten kings , which have received no kingdome as yet , &c. this grotius himself expounds of the ostrogothi , wisigothi , vandali , gepidae , longobardi , heruli , burgundiones , hunni , franci , saxones . these are the ten horns of the beast domitian , ( for grotius will have domitian this beast , ) growing up and acting some ages after the beast ceased to be . which is an interpretation so extravagant , that nothing can be more . the last synchronal of the six trumpets that we shall touch upon , is the * two-horned beast : which grotius against all analogy of prophetick interpretation expounds of art magick , not of any polity either ecclesiastical or civil . the horns like those of a lamb , are two christian vertues imitated by magicians , temperance in diet and abstinence from venery . but abstinence from venery is common to other religions with christianity : and to abstain from flesh and wine no christian precept at all . his haling also of the ghost of achilles and statue of apollonius to the making up an exposition of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , understanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the umbra of achilles , which is unusual , or the statue of apollonius made by his followers ; and then presently in the same breath to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( when it had so often signified either the statue of apollonius or umbra of achilles ) concerning images in general , is to make the scripture an image of wax , and to mold it into what shape we please . . but there is yet a further and more substantial eviction of grotius his mistake upon the account of the number of the beast . for certainly that must be the * two-horned beast to whom the number can rationally be applied : which grotius would fit to ulpius the known name of trajan the emperour , which he reads ΟΥΛΠΙΟc , making c stand for six . but considering 't is called the number of the name of the beast , by this conceit trajan would be the beast . which is contrary to the law of prophetick schemes , where beast signifies not any particular man , but a state politick , and also against his former exposition of the beast , which according to him must be either idolatry or magick . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is farre more passable in that regard then this of ΟΥΛΠΙΟc . to say nothing how it is called the number of the beast , without mentioning any name ; as also the number of a man , without intimating any thing to doe with his name . which plainly imports that there is a further reach then an allusion to any man's name or the name of any state. but the meaning of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , that it is numerus humanus , such a number as men usually deal with , and may be numbred by humane art. but it seems there is some skill to be used therein , because he saith , here is wisdome , and , let him that hath understanding calculate the number of the beast . which if it were but the putting of the numeral letters of some name together , would be but a very petty piece of skill . all the skill or rather luck would be to find out the name , but there would be no skill at all in calculating of the number . but the text saith , let him that hath skill calculate the number of the beast ; and it sets down the very number that is to be numbred . which number yet cannot be numbred after the manner of men ( which way notwithstanding is intimated ) but by extraction of the root : and therefore undoubtedly mr. potter has found out the true and solid solution of this mysterie . concerning which no man can fail to be satisfied , unless either ignorance or prejudice make him uncapable , if he consider , first , in general , what rich mysteries the spirit of god has been pleased to wrap up in numbers . of which there are many pregnant examples in the creation of the world distributed into six daies . the meaning whereof is not otherwise to be understood but by the nature and powers of numbers , as i have clearly enough shewn in the defence of my philosophick cabbala . and then in the next place ( which is closer to the purpose ) if he take notice of what the abovesaid author urges most pertinently , that other numbers in scripture are of necessity to be numbred thus by the extraction of the root either square or cubick , to know the particular dimensions of things numbred by them . as those stones mentioned kings . . which are said to be some of eight , others of ten cubits : which must needs be the cubick summe of each stone , as he hath undeniably demonstrated . that square numbers are also taken notice of , is evident from ezekiel . . five and twenty thousand by five and twenty thousand . but to come nearer to the business in hand , the cubical summe of the new ierusalem , namely , twelve thousand furlongs , is set down in the * apocalypse ; of which there can be no sense in way of numbring but to find the perimeter thereof . which is not to be done but by the extraction of the cubick root . the measure also of the wall , * an hundred fourty four cubits , is utterly unapplicable thereto if we look upon it as the number of one line . for it would be too little for the perimeter by far , and too great for the altitude thereof : wherefore the measure of the thickness and height of the wall is the root of an hundred fourty four , namely twelve . thirdly therefore , the applicability of the number to the holy city appearing in the root thereof , to wit , which is a number peculiarly consecrated to signifie the chief matters of the new ierusalem ; the chiliarchies also or regiments , as i may so call them , of the lamb being summed up in this number in the very beginning of that * chapter that immediatly follows the mention of the number of the beast , and being made up of twelve times twelve chiliades , as appears chap. . how unexceptionable a warrant and assurance is it , that the numbring of the number of the beast must be the finding out of the root of his number also , and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lies not betwixt and so much as betwixt and , and that as is the number of the pure and apostolick church , so of the lapsed and antichristian ? this is the clear and unbyassed reason of the thing in abstracto , let it light where it will. but it lights so pat upon the romish hierarchy , that a man cannot but be amazed at so exact a providence . for this lucky and learned writer has out of history made it even over-clear , that twenty five is a character as essentially interwoven into the hierarchy of rome as twelve is into the state of the new ierusalem . and those six main things that this holy city is set out by in the apocalypse , namely . twelve gates , . twelve angels at the gates , . twelve tribes written on the gates , . twelve foundations with names written on them , . twelve thousand furlongs , the solid measure of the city , . twelve manner of fruits of the tree of life , have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly in the roman hierarchy and city , viz. . five and twenty gates , whether taken literally , or mystically for churches to baptize in , . five and twenty angels , that is , pastors , . five and twenty titles or parishes , . five and twenty cardinals , . five and twenty thousand furlongs , the perimeter of which cube is the circuit of rome , as the perimeter of the cube twelve thousand furlongs the circuit of ierusalem , . five and twenty articles of the creed which should be the food of the tree of life to all believers . in these essential matters and in many other things beside has he evidently shown how exactly the root of is applicable to the roman hierarchy ; to whose treatise i must refer thee for further satisfaction . which thou canst not fail of , if thou be free from prejudice , and furnished but with a tolerable insight in geometry and arithmetick . the greatest and most obvious objection against his interpretation is , that is not a perfect square number as is . for they will demand , if be the number aimed at , why was not the express number of the beast rather , the exact square of ? or why not any other number betwixt and as well as ? to which i briefly answer , that as it was not expressed by the root but by the square , for concealment sake ; so for the same reason not by the perfect square , there being so smart a clang of the root it self at the end of it , which might have hindred the completion of the prophecy , and awakened them into an over-great caution how they affected the number of , it being so considerable a part of the number of the beast , and might have betrayed or discovered the mystery of numbring it also too soon to the world . and for the numbers betwixt and , i demand , why not as well as any of the rest ? for having once passed by the true square , for which there was so good reason , any modest man might judge the choice of the rest free and indifferent . but besides , that there may want no exactness in this mystery , the number bears along with it very important significations and very apposite to the matter it is applied to : as that noted by mr. mede , that the idolatrous poison of the sixth head is signified thereby , pervading all the body of this antichristian beast . that also of grotius is ingenious , senarius numerus res hujus mundi significat , ut septenarius res seculi melioris . so that by this account both the outside and inside of this number of the beast is worldly , carnal and sensual . for the root also , viz. , intimates the same nature ; the root of that root being five , an hieroglyphick of sensuality and stupid adhesion to the objects of the outward senses ; which are the chief faculties of the soul that are caressed and emploied in the romane religion . there their religion begins , and there it ends , as it is in this number , which is made by into it self , and ends in again . this is the circuit of their superstitious performances that reach not the rectifying of the inward , but are mere fruitless , though bewitching , entertainments of the outward man. and lastly , the above-cited author 's own account is not only very witty , but equally solid , in my judgment , concerning the nearer approximation of the root of ( taking in the fraction ) to then to , that both these numbers may have a pretence to be the root . for thereby the number does more exquisitely and unavoidably figure out the papal hierarchie . by its root , the twenty five cardinals in distinction to the pope , an head above them . by , the twenty five cardinals with the pope , who pretends also when he pleases to be one of the cardinals . but he adds also another reason of this number , which is not rashly to be rejected : that as , being a perfect square , sets out the figure of the area of ierusalem , so the most perfect figure of has the same proportion of length and breadth that the figure of the area of rome . these argumentations will seem very strange and odd to such as are not so much as acquainted with the first rudiments of arithmetick and geometry , or at least have not taken notice that the ancientest and best wisdome has been hid in the symbols of numbers ; which is notorius in pythagoras his school . but he that seriously considers what small sense can be made by a philosopher of the six daies creation and god's resting on the seventh , without this key of the natures of numbers and figures , will be enforced to confess , that there is one supreme wisdome that has ever attended the church and the holy scriptures , from end to end , which in the abstrusest mysteries thereof has been pleased to make use of a method of concealment which is numeral , or , if i may so speak , cabbalistical . . the last synchronals are those that are contemporary to the seventh trumpet , and commence at the ending of the sixth , and end at the day of iudgment properly so called , that immediately leads to hell or paradise . these synchronals are the ligation of satan , the blessed millennium , or reign of christ with his saints upon earth , the bride of the lambe , the new ierusalem , and the company of palm-bearers . the connaturality of the things comprized under this synchronism i have hinted already ; i shall only here bring grotius his expositions of the chief of them into view . the * bride of the lamb , he interprets of constantine's family and retinue ; wherein he commits a gross parachronism . for it is plain this spouse is to be married to christ after the destruction of the city by fire , as it appears both by the order of these visions , and by chap. . v. , . but the burning of rome by totilas was after constantine's time . the beginning of the * millennium grotius affixes to an edict of constantine's , which eusebius speaks of , and wherein there is mention made of the ligation of satan . this makes a pretty shew , as also his interpreting the reign of the martyrs with christ , of that honour they had done them at their monuments . but it is to be considered in how short a time that honour was turned into idolatrous reproach , as also how the thousand years according to his account are expired above three hundred years agoe ; from whence commences the devil's being let loose : which we cannot term * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little time in respect of the millennium , it being no less then a third part ; and it is no good sense , if it be not understood in respect of it . but which is still worse , while he interprets the devil's being let loose of the invasion of the ottoman family upon christendome , he reminds us of the great victories the saracens had , who were as very devils as the turks , and yet had vexed the christian world much , before the year . so that according to this account the devil was let loose in the midst of the millennium , and has been loose almost a millennium already , which therefore in respect of the millennium cannot be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . upon this false hypothesis hangs the conceit of the turks besieging constantinople , to be the begirting of the holy city by the numerous armies of gog and magog . for the greeks themselves styled constantinople new sion , as grotius has noted . but it is plain the exposition is a mere hallucination , because the holy and beloved city in the prophecie is not taken , god interposing by fire from heaven , and sweeping all away by that finall judgement . but the turks have taken this sion , and have peaceably possessed it these two hundred years . i shall conclude with the * new ierusalem , the lambs bride , adorned for her husband ; which grotius interprets of the catholick church made now more splendid with outward ornaments by the care and cost of princes . which in my apprehension is no good sense ; marriage rather signifying the bringing in some people to christ that were not united to him before , or at least the appearing of a people that was before hid , then the external adorning of them that were already the known and professed people of christ. besides that the times that grotius points at are the most unlike that new ierusalem , which is the church recovered to her apostolical symmetry again , and to be * measured by the golden reed of the angel , and which runs all upon twelves , to shew that it is purely apostolick , and has no other foundation nor structure then christ and his apostles . for the whole solid content thereof , length , breadth and height , is * twelve thousand furlongs : the breadth of * the wall also and the height thereof is measured by twelve . so that there is nothing in this new ierusalem but what is pure and apostolical ; which is not so in the garishly-adorned church that grotius looks at . besides that it is said there was * no temple there ; whenas every church is a temple under the roman hierarchie . . i might have examined his expositions of the * vials also with other passages , wherein i could have discovered the like errours and mistakes . but what i have instanced in already , is sufficient to shew upon what unnatural , distorted , nay i may say impossible , applications they are cast that would attempt the interpreting of the apocalypse without the guide of synchronisms taken from the innate characters of the visions themselves : but by the benefit of that guide how easie and natural sense is made of every vision , and how perfectly answerable to history and events , as is manifest in the expositions of mr. mede . whom i have not preferred thus before grotius out of any ill will or disrespect to that miracle of his age for learning and ingenuity , but merely out of love to the truth , as i am verily perswaded grotius has framed his interpretations ; but withall ( which is a further commendation of him ) out of a very deep sense of the advantages of peace , and out of a spirit of sweetness , candor and humanity , for which i do believe him singular and eminent . and verily if i were not conscious to my self that the very same spirit did in some measure act me in this discovery of his mistakes , that did him in committing of them , i mean the sense of peace and common good of the church , i had rather be in his errors accompanied with humanity and kindness of spirit , then be in a truth that must needs be attended with salvageness , ferocity and fury . but as the truth i stand for is above grotius's mistakes , so i hope the good of my design will not appear inferiour to his , after you have considered the benefit of mr. mede's interpretations of the apocalypse , as well as the truth thereof . chap. xvii . . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not implie , that most of the matters in the apocalypse appertain to the destruction of jerusalem and to rome heathen . . the important usefulness of this book for the evincing of a particular providence , the existence of angels , and the ratification of the highest points in christianity . . how excellent an engine it is against the extravagancy and fury of fanatick enthusiasts . . how the mouths of the iews and atheists are stopped thereby . . that it is a mirrour to behold the nature of the apostasie of the roman church in . . and also for the reformed churches to examine themselves by , whether they be quite emerged out of this apostasie ; with the author's scruple that makes him suspect they are not . . what of will-worship and idolatry seems still to cleave to us . . further information offered to us from the vision of the slain witnesses . . the dangerous mistakes and purposes of some heated meditatours upon the fifth monarchy . . the most usefull consideration of the approach of the millennium , and how the time may be retarded , if not forfeited , by their faithlesness and hypocrisie who are most concerned to hasten on those good daies . . and truly the benefit of the apocalypse so interpreted as mr. mede has expounded it , is invaluable . for the visions are so perfectly & patly applicable to acknowledged history this way that he goes ; that he that will not believe the prophecies fulfilled in those things he produces , cannot believe the fulfilling of any prophecies at all : whenas on the other side , if the applications were no more weighty , nor clearer and fitter then they are grotius's way , this book of prophecies would be utterly useless , it being in the power of no man that is not extremely credulous to be satisfied with such lame , imperfect , nay , as i said , impossible interpretations . wherefore the vindication of the method of mr. mede in interpreting this book , is really the rescuing of the book it self into that power and use it ought to have in the church : for it is a standing light to all ages thereof , and the greatest to the last . nor do those expressions of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at all infringe the truth we have declared , or import that all the matters in the apocalypse appertain to either the destruction of ierusalem or to rome heathen . for as for the former , it seems very needless to spend many visions upon it ; our saviour having prophesied of it so clearly before , and with all usefull circumstances that could be desired . how vain therefore is it to imagine so many visions spent thereupon in this book , that are not only obscurer then our saviour's prophecie , but so obscure that they are now not tolerably applicable to the known events ; and therefore must be utterly useless to the church , because they could neither forewarn them of any thing before the event , nor be a record of god's foresight and providence after it ? and for the latter , i say there are visions plain and express enough concerning heathen rome , and her bloudy persecuting the church , in the battel of michael and the dragon . the first six seals also appertain to that time while rome was heathen ; the sixth whereof signifies the mighty change of things to the advantage of the church , the empire becoming christian. wherefore there is no want of visions for heathen rome , nor any but what were very significant and usefull ; as all the six seals and the vision of michael and the dragon are : which encourage the church to be patient under those ten bloudy persecutions , in assurance that at last they should have the victorie over their persecuting enemie . and what could they desire more to be signified then this in such general prophecies as these ? nay i say further , they might have counted the nearness of their deliverance by the posture of the beasts that were the praeco's of the four first seals , observing from what quarter such emperours came as bore the greatest similitude with the riders of the red , black and pale horses : and when the persecution was the highest , their hopes were the clearest , and the event nearest ; as appears from the easie meaning of the fifth and sixth seal . so that there are visions enough concerning the romane empire while it was pagan , so far forth as it concerned the church . and why should there not be visions that concern the empire when it was turned christian , and paganized again under christianity , and in this apostasie cruelly oppressed and persecuted the true members of christ ? why should not this state of things be prophesied of as well as the former ? to this there are but these two answers to be given ; either that the church is not apostatized , or that those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do plainly signifie that the scope of the apocalypse reaches not so far . the former answer i could wish were solid , but have no leisure here to dispute it . the latter i conceive is very weak and unsatisfactory , and from an inference as ridiculous as his would be , that upon the report that such a comedy or tragedy was to be acted half a quarter of an houre hence , which , i think , is very quickly , should conclude that all the acts and scenes thereof would not be a quarter of an hour long . and to make use of the suffrage of our very adversaries , grotius himself interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the whole series of visions , but of some of them only , and particularly of the destruction of ierusalem ; and othersome they are fain to expound of such events as have hapned but two hundred years ago , and of such as are not to come to pass before the end of the world. which is a demonstration of the insolidity of this exception against mr. mede's method of interpreting this book : whose meaning for the general we having cleared from all possible prejudices , let us now consider the important usefulness thereof . . in the first place therefore , in my apprehension it is the clearest and plainest conviction that can be offered to the understanding of a man , that there is a special providence over the church of god , and that there are angels , the ministers of this providence , to consider how there has been the communication of prophecies concerning the affairs of the church and family of god by the ministry of angels appearing to his servants the prophets from abraham's time , the father of the faithfull , to this very age and onwards ; the truth of the events plainly lying before our eyes , either in things that still continue , or are to be read in undoubted history . which is a sign that those prophets who said they did commune with angels , did not commune with their own fancies , but had real conference with those celestial inhabitants . as abraham certainly had gen. . where the angel tells him , that in him all the nations of the earth shall be blessed , namely , by christ who was of his seed . nor did daniel , when he was by the river * ulai , talk with his own shadow , as the truth of the event proves , but with an angel ; as also gabriel was , who imparted to him the prophecie of the seventy weeks , then which nothing can be more accurately answering to the event . to which you may add those angels that appeared to him on the banks of the river * hiddekel , the event of whose predictions are partly come to pass and partly now fulfilling under * the time and times and half a time , which also are almost expired , and are the period of the latter times pointed at by those * numbers , daies and daies mentioned by the angel on the banks of the river hiddekel , as mr. mede has i think very solidly interpreted . which general intimations in daniel's prophecies are more particularly and more fully set out in the apocalypse of s. iohn : who also plainly professeth himself to have had conference with angels ; and his visions suting the events so punctually , it is a demonstration of both the continued providence of god over his church , and of the existence of those angelical beings . which is the first great fruit and use of this book of the apocalypse , that he that reads and rightly observes the exact applicableness of the visions to the event , cannot doubt of the existence of god and of his holy angels , nor of his special providence over the church . i might add also , nor of the souls immortality ; christ appearing so plainly to iohn , and speaking to him in these words , * i am he that liveth , and was dead , and behold i am alive for evermore , amen : and have the keys of hell and death , that is , of raising men at the last day , &c. to which you may add the description of the general resurrection , chap. . which things being uttered by a prophet whose visions hitherto so punctually answer the known events of things , cannot but be an unexceptionable demonstration of the resurrection of christ and of our own immortality : and indeed of the whole truth of christianity , and especially of those two highest points thereof , the divinity of christ and the triunity of the godhead . for it being so generally acknowledged by the church of god , that the gospel and the epistles of s. iohn , and this book of the apocalypse , have all one author , as indeed the very matter and style of them do further argue , ( the phrases and matter coming nearest the notions of the ancient cabbala of the jews , as in particular , his using of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them all concerning christ ; ) it cannot but be a great satisfaction that a person so highly honoured with the gift of divine revelation is so express an assertor of that holy mysterie , as he is surely in the beginning of his gospel . which therefore even they are also to believe with reverence that are not able to fit themselves with any easie conception thereof ; it being not at all unreasonable that one so highly inspired as s. iohn , should have something communicated to him that passes the understanding of ordinary capacities : so that pride here must be the mother of unbelief . and this is the first and main general use that may be made of this eminently-divine book of the apocalypse , and has reached i must confess further then the order of things requireth at this time : but i cannot but prefer the usefulness of my discourse before the elegancy and accuracy of my proposed method . . but then secondly , there is also another excellent use thereof even against those whom either the pretence to or affectation of such kind of knowledge has made either to appear or really to be very mad and extravagant . for i think it not improbable that some men may be content to appear this way minded upon design and for advantage . which political abuse of the holy oracles of god is in my apprehension one of the worst and the most execrable kinds of sacrilege that is . but by being well skilled in the meaning of the visions of this book , we shall be the more able to defeat the evil purposes of such enthusiasts and impostours , who being wholy ignorant of the affairs of the kingdom of christ , will yet pretend to be the great instaurators of his empire , and the beginners of the blessed millennium , and of the reign of the spirit . whose fraud and villanie is easily discoverable from the solidly-framed synchronisms of mr. mede . i speak chiefly in reference to that great prophet of the familists , whom i have so often named , whose imposture is easily confutable out of the apocalypse . for the church having continued for some ages symmetral , that is , * commensurable to the reed of the angel ( which ages were before the apostasie of the church ; ) it is evident that the faith and practice of the church catholick then is allowable and approvable by the rule of god , and therefore not to be reproved by men , nor to be reformed any further then into that primitive state , when they held the creed in the plain literal sense thereof without any shuffling allegories , as also the distinction of laity and clergy , and met together in places set apart for publick worship . which is an undeniable testimonie out of this so divinely-inspired prophet s. iohn against all those that would lay aside the person of christ , and deny his divinity , with the triunity of the godhead , antiquate his mediatorship , make no distinction betwixt laity and clergy , would pull down churches , with the like wild fanatical professions and intentions . which certainly would have been accounted abominable in those ages that the church was symmetral , which lasted till about four hundred years from the birth of christ ; as appears out of that ingenious inference of mr. mede from the proportion of the outward court of the temple to the inward , which according to villalpandus is as to , and therefore daies of apostasie implies daies of the purity of the church foregoing this apostasie , which added to the years from the birth of christ to his suffering make up years or thereabouts . or else , if you reckon from these very times ( wherein this period of apostasie should be near its expiration ) backward , and take from , there will remain years again : till which time the faith and practice of the catholick church is out of the visions of the apocalypse assured to us as approvable before god. which i look upon as a fit engine to beat back the fury of such reformers as those enthusiasts are i mentioned , and a demonstration that for all their heat and canting they are but demoniacks , and no divinely-inspired men . but as in the times that the messias was personally to come into the world many impostours instigated by the devil stood up to deceive the people of the iews , and brought them into much misery and mischief ; so now the times being at hand that christ is to appear in the spirit , and the dead witnesses are to rise up and rule , many false dispensations will crowd in with fury , boldness and tumult , and pretend to be the true dispensation . which will not be prevented by slurring the main scope of the apocalypse , and pretending that all the matters there are meant either of the destruction of ierusalem or else of rome heathen , ( this is but like the sprinkling a little water upon too violent a fire , which will but make it rage the more ; ) but by applying our minds more throughly to understand the meaning of these divine visions , that we may be the more able thereby to steer the zeal of men off from doing so much hurt as they may be instigated to doe ; that the wheat be not burnt up with the cockle , but that what is pure and apostolical may be preserved . and so also in secular affairs : whereas the very power of the civil magistrate and his security is hazarded by wild and hot-spirited men , that would raise a fifth monarchie by bloud and rapine , and tumble down all government , according as either their own enthusiastick heat shall instigate , or opportunity invite or give leave ; pretending that all authority , all orders and degrees in this fourth monarchie are unholy and prophane , and that they are the pioners to level all plain , and break all government in pieces , that christ , the fifth monarch , may personally come and begin his millennial empire upon earth ; it behoves the christian rulers , whether ecclesiastical or civil , to be so well acquainted with the meaning of these prophecies , that they may be able to stop the mouths of these loud fanaticks by those holy oracles they pervert thus and abuse , and to shew them that there is no proof at all of such things as they thus vainly imagine : as assuredly there is not , as i have already shewn in my interpretation of the fourth and fifth verses of the twentieth chapter ; and that it was both the doctrine of the apostles , and practice of the church , while it was symmetral , to obey the magistrate and live peaceably under him , though he were an heathen : how much more then are they to obey them that are christians ? that superiour and inferiour are as natural in a people as head and feet in an humane body ; and that therefore no man can decry government but out of madness or some villainous design to enthrall others at last under the yoke of their own lawless fury . that there are kings and governours under the renewed state of things in the millennium , as appears revel . . v. . and that no frame of government can be evil , where governours rule by a good law . and lastly , that to make any thing essentially evil or good that is in it self indifferent and left so by christ and his apostles , is a fundamental transgression against the law of the new ierusalem , whose foundation and structure is all upon twelve . but instead of convincing them by what is true , to endeavour to stop their fury by imposing upon them by false glosses , is the next way to imbolden them the more , and make them contemn the authority of them that should guide them and instruct them . for the prefiguration of the apostasie of the church , and her recovery out of it ( which may be done , at least without changing any temporal powers and superiorities ) is a thing so plain , that it cannot be hid . . a third use of the apocalypse is the answering a very crooked objection both from the iew and atheist . for seeing things have been so ill for so many ages of the church together , that the world has grown pagan again after a manner , and that the turk has also swallowed so great a part of the church ; surely there is no true religion at all , nor providence , will the atheist say ; and the iew , at least that their messiah is not yet come , idolatry having in a manner filled all the nations that profess him . but to both we may answer , that nothing has hapned in all this but what was foreseen by god , and predicted plainly in these visions of the apocalypse ; to say nothing of what daniel had more generally adumbrated before . which therefore is rather an argument for providence then against it , and a demonstration of the messiah's faithfull vigilancie over his church , rather then of his not yet having gathered one in the world . for it is plain that christ is the author of those holy visions , and that the great plagues that have fallen upon the church , either by the turk or others , have been by reason of their apostasie from the purity of the apostolick faith and practice . . a fourth use , and that an eminent one , of the apocalypse is , to be as a clear mirrour of both the apostasie of the church and of the way of her recovery . the apostasie of the church is intimated more generally in the number of the name of the beast , whose root being , as the root of the number of the apostolick church , intimates that their apostasie consists , in the general , of adding to the root and foundation of christian religion supernumerary articles of their own invention and coining , being not contented with the essentials or fundamentals of faith , which were clearly and plainly delivered by the twelve apostles , and are easily without any dispute and contest understood to be in the holy scriptures . i intimated also before from the root of , being , resolvable also into again , that their apostatical religion was framed chiefly to gratifie and entertain the external senses , that it began there and ended there , and let the diviner and more heavenly motions of the mind lie asleep . but yet more particularly this apostasie is indigitated by the square ; as if the poison of the sixth head of the beast , that red bloudy dragon , that is , cruel persecution and idolatry , were spred through the body of the apostatized church : whose chief part the two-horned beast must needs be , who made the whole romane empire very lively resemble the beast , whose deadly wound he healed , that is , the ancient pagan power . but enough of this , it being a theam that will be over-eagerly listned to by some , and obstinately , without any consideration and reason , rejected by others . . but this apocalyptick glass is not only for the romanist but all the churches of christendome to look their faces in , and to consider how much they are still engaged , or how far emerged out of this lapse and apostasie , or whether they be quite emerged out of it or no. for i must confess i do much scruple the matter , and that upon account of the daies , wherein the woman is in the wilderness , and the witnesses mourn in sackcloth . concerning the epocha of which daies the very highest mr. mede pitches upon is , namely , from the death of iulian , which will end the daies , anno . but many years before this were there the same different churches that there are now . wherefore it is a sign that the woman was not then , nor yet is , out of the wilderness ; but that the true church is still hid in these divisions of churches , and that all hitherto for the outward face of things is but a wilde desart . moreover those divisions of churches which were made about an hundred years ago , and which immediately became the churches of this or that polity ; if those alterations then had been into a way purely apostolical , it had been plainly the enlivening of the witnesses , and the calling of them into heaven , many years before the expiration of the days . which is a strong presumption all is not yet right , and that the witnesses are not yet alive , nor the woman yet out of the wilderness . . wherefore out of a due humility and modesty suspecting our selves not to have emerged quite out of this general apostasy of the church , into which the spirit of god has foretold she would be lapsed for years ; let us see if we can find out what remainders of this lapse are still upon us . which i suppose we shall be the more ready to acknowledge , by how much more they shall be found to symbolize with that church whom we justly judge to be so manifest an apostate . now i demand , is not one fundamental miscarriage in that church , that they make things fundamental that are not , and mingle their own humane inventions with the infallible oracles of god , and imperiously obtrude them upon the people ? we are very sensible our selves of this in ceremonies . and are not uncertain and useless opinions as arrant a ceremony as ceremonies themselves , which we so kick against and fly away from , like wild horses ? nay i may adde also , that it will be hard to wash our hands clean from that other badge of the beast , unchristian persecution in points of religion , and that for differences where christ himself has made none , but our selves onely imagine them . again , as for idolatry , another known character of the beast , cannot we find that also amongst our selves ? i do not mean covetousness onely , which the apostle cals idolatry , but the adventuring to erect imaginations , if not images , of god , some more horrid and affrightful then those that stand in the most polluted temples of the pagans , ( the statue of saturn tearing his own children a pieces with his teeth and eating of them , is but an hieroglyphick of mercy in comparison thereof ; ) while in the mean time the mournful witnesses testifie both out of moses and out of s. iohn , that the nature of god is quite another thing . god is love , and he that abideth in love abideth in god , and god in him . the lord , the lord god , gracious and merciful , long-suffering , and abundant in goodness and truth . and yet what forcible assaults are there to set up this idol or false image in the temple of every mans minde , which otherwise should be consecrated to the love of god and the warm and comfortable residence of his holy spirit ? that also is a blind image of god , worse then the pagan cupid , which some conceited fondlings set up in favour of themselves , that god sees no sin in his elect , let them sin never so grosly ; whenas the scripture expresly affirms , that his eyes behold , his eye-lids try the children of men , and that he is of purer eyes then to endure iniquity any where . to say nothing that opinions themselves that are framed by humane curiosity in points of religion , though otherwise harmless , become idols , and have the very same effect that idols have , that is , they lay asleep the minde , and besot it so , that it becomes senseless of the indispensable motions of the divine life . and further , that the tricking up our selves with such curiosities is but a self-chosen holiness , and a worshipping and serving god after our own humour , which assuredly is little better then idolatry . . and lastly more compendiously and at once , let us consider the nature of the witnesses slain by the beast of the bottomless pit . which is a childish thing to conceit to be two persons , forasmuch as they prophesy for years together , as mr. mede has well defined ; and i also adde , that they are dead in another sense even that time they are said to prophesy , as i have * above noted , and i think there is very little doubt to be made of the interpretation . let us therefore now consider what these two witnesses are . and truely according to the richness of prophetick expression i do not think they are restrained to one single signification , but type out at least these two things , the old and new testament , which by a prosopopoeia are here called the two witnesses ; or else the magistracy and ministery , forasmuch as those things they are described by are allusions to moses and aaron , and to zerobabel and ieshua . the concinnity of the former interpretation does not depend onely on that obvious allusion to that latine word testament , but is further ratified from the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifiing the laws or institutes of god , rendred also for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not to adde , that the old and new testament are , whether they were called so or no , two eximious witnesses of the mind of god unto the world. wherefore now , more prophetico , making these two books two persons , they may be said to be alive , or slain , either in a political , or moral sense . they would be alive in a political sense , if they had the only rule in the transactions of the affairs of church and commonwealth : that there should be no injunctions as indispensable in matters of religion , but such as they plainly determine , much less any thing against them . and so likewise in state-affairs all oppression and tyranny would be prohibited . wherefore while the inventions of men rule in the church instead of the dictates of those holy oracles , and while course oppression and tyranny over the members of christ is prevalent , that is , while men think they have power and wealth and wit and policy , merely to tread down the people , and not to succour them and guide them for their real good , and to ennoble their spirits as much as they are capable , rather then to make them besotted vassals and slaves , to put out their eyes , to make mill-horses of them , that they may the better droile and drudge for the satisfaction of their lusts ; whereever things are carried on this way , the beast of the bottomless pit has slain the two witnesses in the political sense , the law of god in the mean time protesting against their proceedings , both in the old and new testament , as is plain to every one that peruses those writings . the witnesses also would be alive in a moral sense , if those indispensable precepts of life witnessed by them were really turned into life and practice in us . for the external word is but a dead letter , but then is properly alive , when that life is begotten in us whereof it testifies . which if it be neglected ; as also their rule , so farre forth as it respects ecclesiastick policy , be declined , and men act , both in political affairs and in their private capacities , according to the rules of men and their unprofitable institutes , and thereby neglect the indispensable commands of god ; who cannot but see that the two witnesses we speak of are plainly slain , and that the old and new testament are but as two liveless carkasses , lying unburied indeed , ( for they will not burn them , and put their ashes into an urne , and hide them under ground , for fear of the people ) but useless and unactive , having no power to curb the wicked enormities of the world , who have taken up another self-chosen law to themselves , minted and forged by the false antichristian church , consistent enough with , nay very favourable to , all those pomps and vanities that we are sworn against in our very baptisme ? whence it is said that the inhabitants of the world are so glad and triumphant and send gifts to one another upon the slaying of the witnesses , their death conducing so much to the uncurbed fruition of all worldly and carnal enjoyments ; but the church in the mean time becoming no better then * sodome and aegypt , a land of tyranny and beastliness , a city of carnality and oppression . wherein ( to proceed to the other sense ) moses and aaron , zerobabel and ieshua , the holy and legitimate magistracy and ministery are slain , that is , kept out of all political power by this beast out of the bottomless pit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it may signifie the sea , may be understood of the ten-horned beast ; but as it may signifie a deep pit in the earth , such as that from whence smoke came and the locusts , may signifie the two-horned beast , who is said to come out of the * earth , and is the master of that wisdom that is earthly , sensual and devilish , and which is accompanied with bloudy zeal and strife about their vain and useless opinions and ceremonies . this , i believe , we will be prone enough to acknowledge against others , namely in those dominions wherein popery has so great a stroke : but it is more to our advantage to examine also what is amiss at home . for it does not follow , because the number of the beast is not upon us , that we do not bestianize ; nor is it the purple spots , but the disease , that is mortiferous . but the case is as if a man not yet knowing sheep from goats , should be told that those in such a pasture that had such a mark or figure upon them , were goats : it were a fond thing for him to think that this mark or figure were so of the essence of a goat , but that , when in another place he met with a creature so shaped , of the like bigness , and with such a cry as a goat has , he might take the boldness to pronounce that that was a goat too , though the abovesaid marks were wanting . wherefore let us impartially consider whether we be yet pure sheep or no. if the witnesses be dead in both a moral and political sense amongst us , that is , if we follow the name or authority of any man , and be ruled more by that then the plain scriptures ; if we are not content with such a faith as is plain out of them , and was the faith of the church when it was symmetral ; if by fulsome and course antinomianisme , by the doctrine of the needlesness or impossibility of being good and of living according to the precepts of christ , we hinder the scripture from being alive in us , and by mingling conceits of our own and imperiously imposing of them upon others hazard with some the belief of the whole , and keep others out of such place and authority as naturally falls to their share , though never so cordial and exemplary christians according to the old symmetral pattern ; we , having thus transgressed that holy , ancient and apostolick number ( ) by our new-fangled additions , and adding also persecution thereto , do as certainly become or continue part of the beast , as the goat is a goat without the above-said mark and figure upon him . nor shall we ever be quit from the crime of slaying the witnesses , till we lay aside all heat and pride in preferring our own opinions , whereby we do but make void the weighty precepts of life , and make the commandments of god of none effect by our traditions ; engaging the affections of the people in things that are unprofitable , and inuring them to lie cool to the indispensable law of christ. which is truely to slay the witnesses , and to let them lie stark dead in the streets . and while those that govern , govern for themselves , and love to feel their own power , and forget that the very rule of their government is the comfort and ennoblement of the spirits of the people , ( that they may be free and knowing , faithful christians and subjects ) and that whatever any one has , it is given him for the good of another , and not for the satisfaction of his own vain lusts : while such miscarriages as these are in either ministery or magistracy , supreme or subordinate , in what measure these are , in that measure is moses and aaron , zerobabel and ieshua , the old testament and the new testament slain and cast out dead into the streets ; and all power , ( let it change into what frame it will ) but the playing of the leviathan in the waters of the sea , making the deep boil before him , and leaving an hoary tract of froth after him , boasting himself in his power and title , that he is the prince of the children of pride . . wherefore that millennial happiness that some men talk so loud of , is not in demolishing of all ranks and orders of superiority in church or state , which things are natural and necessary ; but in the right administration of affairs in both , by those orders of men . who if they would reform all things according to the apostolick rule , and institute such a discipline as would countenance the indispensable life of god , not the unprofitable humors of rash and fallible men ; and every one in their rank would pay their duties of support and succour to the people , that every man that is honest and vertuous might live according to his quality in a christian comfortable way ; the tributes of honours and titles to such orders of men are but their just due , and become as well usefull as ornamentall to the world . it is therefore but a fanatick or satanick fury in such that under pretence of ushering in the fifth monarchy , as they call it , would destroy all orders and ranks in church and state , as if the wrath of man could work the righteousness of god : when neither these orders themselves have any unholiness in them , nor the persons haply in possession are less saints then they that would pull them down . for if the enriching a man's self by the destruction of others entitle a man to saintship , the greatest robbers are in the readiest way to enter into the holy of holies . but such zelots as these , what miserable redeemers they are like to prove , is too sadly prefigured by that iewish faction at ierusalem , more intolerable by far to the inhabitants then the enemy that besieged them . wherefore the gaping after a fifth monarchy in this sense , can be nothing else but the thirsting after spoil and bloud , many men being stimulated thereto by the secret sting of the old serpent in envy to the church of christ , hoping to root out the gospel by destroying of setled authority and by starving the ministery , and so to bring in a rabble of fanatical superstitions or atheistical prophanenesses . the most certain prevention whereof , in my judgment , is the reduction of the church , by those that are in authority , to such a frame as is purely apostolical . for then the constitution of things will be so sacred and unexceptionable , that it will awe and keep off the villainy and boldness of such men that are otherwise encouraged by the conspicuous intermixture of things false , idolatrous and impious , to flie against all at once , and to rend all into pieces . besides that they row with the stream , and the tide of divine vengeance will carry them along ; which will ever and anon flow in upon the church , till a true and sincere reformation . for there is no stability to be expected till that city be raised , whose not only foundation is laid in twelve , but whose gates , tribes ▪ angels , the breadth and height of the wall , and the solid content of the whole city , are nothing else but the replication still of twelve throughout , that is to say , till that church appear that is purely apostolical in life and doctrine . . which times being so very near at hand , as appears by compute of prophecie , it should be a great encouragement for every one to look thither-ward , and to shake off that dulness and lethargicalness that has possess'd the world so long , as if it would never be better . for this article of infidelity among the rest keeps the witnesses still dead in all the senses above-named . wherefore let every man reform himself , and exhort and encourage his neighbour , and witness the good witness of the power of god to the conquering and subduing of all manner of sin. for these times come not on by rapine and violence , but by the increase of righteousness upon earth . for the real and speedy advancement whereof there is nothing more effectual then the belief that god will now , in these last times of all , give more then ordinary assistance to them that will be faithfull in his covenant , and that the work of righteousness will goe on with much more ease then heretofore and with infinitely better success . wherefore it is good striking while the iron is hot , and making use of this day of salvation , lest such prophecies of grace being conditionall , it may fare with us as it did with the israelites whose carkasses fell in the wilderness , in a tedious delay and a long leading them about , who otherwise had in their own persons entred the promised land. so i do not see that it is impossible or improbable but this prophecie of the churches change into so excellent a state may be foreslacked by the ill management and faithlesness of them from whom god more peculiarly expects that they should be industrious labourers in this white harvest of apostolick purity and sanctity ; they having now for some time separated from the great babylon to build those that are lesser and more tolerable , but yet not to be tolerated for ever ; it being more then high time they should clear up into an holy city of god. otherwise i do not see but the success is likely to answer the endeavours of them that are chiefly concerned . and the variety of numbring the period of time by daies , months and semi-times , seems to threaten some such matter . and therefore according to that laxer computation by months and semi-times there may lie hid a reserve of delay for thirty , nay an hundred or two hundred years longer then god otherwise intended to commence this glorious dispensation . but the certainty of the events of other prophecies that precede in order , if this promise be not conditional to both jew and christian , is a demonstration that it will not fail to take effect . this is the faithfullest account that i can give of the affairs of christendome from the pouring out of the holy ghost upon the apostles , till christ's coming again in the spirit to renew his lapsed church into true holiness and righteousness in the rising of the witnesses and the reigning of the saints upon earth a thousand years . the close of which will be the day of iudgment properly so called , which , after this long but not impertinent digression , if it be a digression , we shall now take into consideration . book vi. chap. i. . three chief things considerable in christ's return to iudgment , viz. the visibility of his person , the resurrection of the dead , and the conflagration of the world. . places of scripture to prove the visibility of his person . . that there will be then a resurrection of the dead not in a moral but a natural sense , demonstrated from undeniable places of scripture . . proofs out of scripture for the conflagration of the world , as out of peter , the chap. of his second epistle . . an interpretation of the and verses . . a demonstration that the apostle there describes the conflagration of the world. . a confutation of their opinion that would interpret the apostle's description of the burning of jerusalem . . that the coming of christ so often mentioned in these two epistles of peter is to be understood of his last coming to iudgment . , . further confirmation of the said assertion . . other places pointed at for the proving of the conflagration . . in the return of christ to judgment these three things are to be considered as very nearly annected and comprehended in it ; the visibility of his person and pomp of his coming , the resurrection of the dead , and conflagration of the world. but because all these things are doubted by some that do not profess themselves anti-scripturists , i shall first produce such places of scripture as do plainly assert these points , and then in the next place shew how reasonable the assertion is . . the visible or personal return of christ to iudgment , though it may be proved from many places , yet i shall content my self with a few . and i must confess i look upon the of matth. from the to the verse , ( where the son of man is said to come in the clouds of heaven with power and great glory , and to send out his angels with a mighty sound of a trumpet ) to be a pregnant testimony thereof . but the verse to be a description of the state of the world , especially of the roman empire , till the appearance of the sign of the son of man. but whether this sign of the son of man be the same with the son of man coming in the clouds , or some sign in the heavens to be given long before his coming , for the conversion of the jews , i take not upon me to decide . but from the to the verse , i think there our saviour may reassume his first subject , the destruction of ierusalem ; and therefore being within the view of the temple and of the city , he uses the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things , in his prophecie of them . but in the verse , pursuing his prediction of the end of the world , he saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but concerning that day : and so he gives wholesome precepts of watchfulness to his church , to the end of this chapter . which sense is very agreeable to the following chapter , which most easily and naturally is wholy to be understood of the last judgment . but from the verse of that chapter to the end , even they that would wind the former part of the chapter to another sense , acknowledg it to be understood of the last day . and there the visible pomp of christ coming to judge the world is plainly set down , viz. his sitting upon a throne with his holy angels about him . to these you may add the * testimonie of the two men clothed in white shining raiments , that told the disciples as they were gazing up into heaven after christ , as he ascended , that he should come down again in the same manner as they had seen him goe into heaven : as also that of s. paul to the thessalonians , for the lord himself shall descend from heaven with a shout , with the voice of the archangel and with the trump of god ; and the dead in christ shall rise first . then we which are alive and remain , shall be caught up together with them in the clouds to meet the lord in the air , and so shall we be ever with the lord. these places are so plain concerning the visible appearance of christ's person in his coming to judgment , that no tolerable allegorie can elude them . . that there will be a resurrection of the dead ( in a natural not a moral sense ) at the same time , is as evident from the very last words i cited . for who but a mad-man will interpret the meeting of christ in the air in a moral sense ? if it had been written [ in the heavens , ] they would have shuffled it off , and said , in the heavenly being or heavenly nature mystically understood . but will they have the impudence not to acknowledg the aieriness and phantastry of their mysteries of incredulity , when they must according to the same analogy be driven to say that we shall at the resurrection meet christ in the aiery being mystically understood ? but it is as false a gloss to interpret the doctrine of the resurrection cor. . so as to exclude the natural and physical sense of it , it being plain that such a death and such a resurrection is spoken of concerning us , as is argued from the death and the resurrection of christ , who is said to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for our sins ; which is impossible to be interpreted mystically . read from the first to the eleventh verse , it is a plain history . from whence the apostle inferres that there is a blessed resurrection or glorious immortality in body and soul which christ will bestow on all true believers at the last day : as himself has promised over and over again in the sixth of s. iohn's gospel , [ and i will raise him up at the last day . ] many other places there are to this purpose in scripture which i willingly omit . . the third and last is the conflagration of the world , of which i hold that of s. peter an undeniable testimonie ; but the day of the lord shall come as a thief in the night ; in which the heavens shall pass away with a noise , and the elements shall melt with fervent heat , the earth also and the works therein shall be burnt up . the explication of which prophecie mr. ios. mede has set down with a great deal of caution and judgment . to which i should wholy subscribe , did i not believe that this execution of fire were the very last visible judgment god would doe upon the rebellious generations of adam , leaving them then to tumble with the devils in unsupportable torment and confusion . . and therefore i would expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse . but yet notwithstanding , or nevertheless , before this conflagration of the earth we expect a new heaven and a new earth , in a political sense , in which righteousness shall dwell . nor does that phrase verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking for & hastning the coming of the day of god warrant any one to restrain this prophecie to a moral meaning , as if it were only high expressions signifying something in our own power and to be done by us . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be either an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and denote no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , with great earnestness and diligence to expect ; or if so be you take them for two several things , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie hastning , that sense is also consistent enough with our interpretation . for being the day of the lord is a day of great joy and ample remunerations to the godly , as well as of destruction to the wicked , ( and suppose it also comes not till righteousness has had its reign upon earth ) we may well be exhorted by our prayers and conversations to hasten and accelerate as much as in us lies the coming of either . . but that by no such mystical interpretation as this the earth can be excused from being burnt by a visible and palpable fire , is clear beyond all exception from the , and verses of this chapter . where the apostle alledges against that usual refuge and security of atheists , to wit , the sameness and immutableness of the law of nature and the order or course of things , that all things are as they were from the beginning , and ever will be so , and that therefore god will never step out in such an extraordinary way to iudgment ; to this the apostle opposes that eminent example of god's vengance in bringing the floud upon the old world and drowning the earth in an immense deluge of water : but the heavens and the earth which are now , saith he , are reserved unto fire against the day of iudgment and perdition of ungodly men . were the waters in noah's time natural , when god had a controversie with all flesh , and shall the fire that the world shall be destroyed with be spiritual ? but light-minded men whose hearts are made dark with infidelity care not what antick distorsions they make in interpreting scripture , so they bring it but to any shew of compliance with their own phansie and incredulity . . i know there be that would understand by this burning of heaven and earth , the destruction of the city of ierusalem . but the description is too big by far for so small a work , and not likely to be understood of them it was intended as a comfort to , it being so exceedingly well fitted to the conflagration of the world , and so disproportionated to the other event . moreover it is manifest from the scoffer's arguing against the promise of christ's coming ver . . ( that nature keeps still the same course it did since the beginning ) that this coming of christ was not understood by them ( and consequently not by s. peter ) of the burning of a city by war , ( for such things have hapned often , and so they might not think it improbable ierusalem might be burnt in due time ; ) but of that final glorious coming of christ to judge the world , which judgment the conflagration of the earth is to attend . . and truly if a man will but weigh things without prejudice , he shall find the main matter of these two epistles to be nothing else but an exhortation to grow perfect and established in all christian vertues from the hope of that excellent reward that shall be bestowed at the appearing and coming of the lord jesus : as you may see in this second epistle , the first chapter , for so an entrance shall be administred unto you abundantly into the everlasting kingdome of our lord and saviour iesus christ. which is parallel to that in his first , where the promise is an inheritance incorruptible and undefiled that fadeth not away , reserved in the heavens ; and so on to the thirteenth verse . which verses doubtless no unbiassed judgment will ever understand of a delivery from any temporal calamity , much less the destruction of ierusalem , from which place those dispersed jews were far enough removed , as far as pontus , cappadocia , asia , galatia , bithynia . to say nothing that the so-carefull an inculcation of that sad theam of the fatal destruction of the holy city would not so much become the pen of this venerable apostle , nor the gust of them he wrote to , being jews by nation as well as christians : to neither of which capacities could that fearfull destruction of their city be so comfortable a contemplation , whenas it drew tears from our saviour's eyes though at a greater distance of time . and his great solicitude that they should have these things alwaies in * remembrance after his death , is a sign that what he insists upon is a matter of more consequence and longer continuance then what respects the burning of the city . . furthermore , the argument whereby he would set on these things upon the spirits and belief of them he wrote to , that he was an eye-witness of the glorious transfiguration of christ , when his person appeared in that splendour which might become a glorified body , such as himself will appear in at his return to judgment , makes it still more reasonable that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that powerful coming of christ there mentioned , is his final coming in glory , when he shall change our vile bodies into the similitude of his glorious bodie according to the working of his mighty power . this chief article therefore of the christian faith , in which all christians are the most highly concerned , was that which the apostle did press so earnestly and carefully upon them before his departure , which was the chief prop of their faith and patience , and which he affirmed from a special experiment of his own in that glorious transfiguration on the mount , ( where moses and elias talked with christ , which was a most certain argument of the soul's immortality ) to be no cunningly-contrived fiction , but a certain truth , both from what he saw there before his eyes , and what he heard discoursed at that holy meeting . where the passion of christ was treated of , and the exceeding glorious consequences of it ; of which the greatest of all is his last return to judgment , when he shall consummate the happiness of all believers with everlasting glory , and so restore the creation to a perfect recovery into what they had fallen from , and punish the obstinate with eternal fire . which things being declared without the circumstance of the series of time , it was easie for those three auditors on the mount to conceive them to be very shortly to come to pass , and therefore to make that enquiry of elias his coming first , according as their scribes taught them out of malachi ; if simply the appearance of elias and his going away again , contrary to their expectation and desire , did not put them upon that question . . but that the glorious coming or powerfull presence of christ , which he so solicitously would ascertain them of , is not his coming to destroy ierusalem , appears further from the nineteenth verse of this chapter ; where , after he has endeavoured to establish them in the belief of that main article , from the resplendent transfiguration of the person of christ ( of which he was an eye-witness on mount tabor , as also as ear-witness of that voice from heaven , this is my beloved son , and of that precious promise that he was to be the performer of at the last day ; which transfiguration was a visible pledge of his being invested into that supereminent office of the glorious judge of the quick and the dead ) and had recommended to them also the prophecies of the old testament as a light that shines in the dark to give some direction ; yet he insinuates further that they shall have a more clear and firm assurance of this so concerning a truth , the day dawning and the day-star arising at length in their hearts . which is very harsh to applie to any thing but to the more clear conviction , by the spirit of god in their souls , of the truth of this promise of an eternal reward , of that crown of a blessed immortality to be given at christ's return to judgment at the last day . these and such like considerations make it seem to me utterly incredible that by this fiery destruction should be understood the burning of ierusalem , and not the conflagration of the earth ; and by the appearing and coming of christ so often mentioned in these epistles , his vengeance on the iewes , and not his final return to judge the whole world : a supposition in my apprehension far more agreeable to the weight and gravity of this apostles style . thus much by the way for the rescuing of these two excellent epistles to that more natural and more solemn and useful sense they were ever understood in , till of late ; though i must confess they have not depraved the meaning of the seventh verse of the last chapter of the second epistle , it being indeed impossible to interpret it otherwise then of the burning of the world , which alone is sufficient for our present purpose . . we might adde several other passages as well in the prophets as in the apocalypse and other places , that tend to the same purpose with this of s. peter , for the proving of this final judgment of god by fire ; as also such places of scripture elsewhere as implie that there is some notorious punishment reserved for the devils , which shall be inflicted upon them at last . for when and upon what occasion can it begin so fitly as at the conflagration of the world ? that there is a certain horrible torment in store for them is plain from matth. . . art thou come to torment us afore the time ? and pet. . . ( as also ep. of jude ver . . ) where the devils are said to be reserved in chains of darkness unto the iudgment of the great day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that god has confined them to this lower region of caliginous air as to a dark prison till the great assizes , as some very judiciously expound it . with which places if you compare that last malediction or severe sentence of our saviour against the wicked , goe ye cursed into everlasting fire prepared for the devil and his angels , it will be very easie to infer what this final punishment is , and when , and how it will begin . but we need not insist upon these things , we having sufficiently proved the point already . chap. ii. . the fitness and necessity of christ's visible return to iudgment . . further arguments of his return to iudgment , for the convincing of them that believe the miraculousness of his birth , his transfiguration , his ascension , &c. . arguments directed to those that are more prone to infidelitie , taken out of historie , where such things are found to have hapned already in some measure as are expected at christ's visible appearance . . that before extraordinary iudgments there have usually strange prodigies appeared by the ministry of angels , as before great plagues or pestilences . . as also before the ruine of countries by war. . before the swallowing down antioch by an earthquake . . at the firing of sodome and gomorrha . . and lastly , before the destruction of jerusalem . . it remains now that we shew , that these three main circumstances of christ's coming to judgment ( which we have proved to be contained in the mystery of our religion ) are in themselves congruous and reasonable . which we shall first make good concerning the visible pomp and glorious appearance of the person of christ in the air , attended by his holy angels , he descending as it were with the noise of battel and alarm of war , an archangel sounding a trumpet before him as the heavenly camp marches on and moves . for he will certainly appear in an equipage most terrible and glorious , and in this solemn and dreadful order he will face the bold , prophane and atheistical world , * who by no other means would be convinced of either a providence or a deity , but with supercilious looks and scornfull speeches have contemned all the hopes of future reward , and laught at the religious for weak-brain'd fools or mad-men . but then shall the hearts of the faithfull be filled with joy , they seeing so comfortable an appearance of him whom their soul longed for ; who will reward all their injuries , sorrows and reproaches with condign honour and happiness . nay i may say that christ will then vindicate himself from all those scorns and revilements that bold and prophane wretches out of their sensuality and high-mindedness have cast upon him from age to age , pleasing themselves and gratifying other epicurean brutes of like impiety with themselves with their ungodly jears and scoffs against him who was the highest example of divine perfection that ever appeared in the world. nay i adde further , that there is in a manner a necessity of this personal return of christ thus in glory to judge the world according to his promise , that these blasphemers may not be encouraged to reckon him with such impostours as david george and mahomet , who though they prefixed a shorter time to their followers , shall not again be heard of till they appear before his tribunal of whom we speak . . and as for those that do believe that the person of christ does still subsist , that he was so miraculously born , so gloriously transfigured on the mount , so wonderfully raised up from the dead , and did so conspicuously ascend into heaven , * two angels in bright garments affirming to them that beheld him , that he would thus return again , viz. in a personal visibility ; what stranger thing is it that he should return , then that which they acknowledge to be true of him already ? and how fit is it that he should still retain this supremacy over the world , none else having bought it so dearly as himself did by his most bitter death and passion ? and he that is so compassionate a mediatour by reason of his humane nature , will prove the more fit and equal judge . and that there will be a period and full pause of the generations of men upon earth , i have already little less then demonstrated , though it be enough to shew there is no incongruity nor inconvenience in it . for that is sufficient to stop modest men from either inventing or embracing such evasive allegories as do elude the testimony of the scripture in an article of so weighty a concernment as this . . and as for those that are greater infidels , and look upon the above-framed description of christ's coming to judgement to be exceeding improbable , if not impossible , i say , nothing but the very dulness of atheisme it self can make them conceit thus . for it being once admitted , that there are angels as well as men , this glorious appearance of christ with the holy angels is as easie and natural to admit , as the martial pomp of a mighty army , or the solemnity of a great assize . but that there are spirits or angels , and that they can appear to men in what region of the aire they please , history affords innumerable instances . and how much for the miraculousness of it does this pompous approach of christ in the clouds differ from those fightings and skirmishings of whole armies in the aire , of which all ages almost and all historians ring , as well sacred as prophane ? the clattering also of armour and the sound of the trumpet have been very frequently heard from the heavens , as plinie and other historians do report . virgil and ovid record these things with verses sutable to the solemnity of the prodigies . armorum sonitum toto germania coelo audiit . — georgic . lib. . all o're the heavens the noise of armes was heard in germanie . and ovid concerning the same matter ; arma ferunt inter nigras crepitantia nubes terribilesque tubas auditaque cornua coelo . clashing of armes amidst black pitchy clouds was heard , with trumpets hoarse and cornets loud . so that the apostles prediction of christ's coming thus visibly to judge the world , attended with the heavenly hosts , and the archangel sounding a trumpet before him , is so far from being impossible , that it has in some manner and measure been already in the world , though those astonishing prodigies fall infinitly short of the glory and terrour of the day of judgement . . besides , if we may compare small things with great , as certainly we may , the analogy being so conspicuous , what particular judgement and vengeance of note has god done in the world , wherein there has not been a sensible administration of angels forerunning it ? i might make a very copious induction , but i will keep my self within measure . before sweeping plagues and warrs how frequent are these apparitions ! cardan makes mention of several of the first kind . before the plague at galaratum there appeared to a young man , as he was riding thither in a rainy night , a cart all covered with fire , which , gallop he as fast as he would , was ever over against him : he heard the voice also of rusticks saying , cave , cave , take heed , take heed . this spectre attended him till he got to the temple of st. laurence , which was without the town gate , and there sunk into the ground both cart , oxen , rusticks , and fire and all . the same author relates also of a stranger prodigie of a pestilence in peru upon the banks of the river consote near carthage , where there appeared to certain women washing there , as their custome was , a man of a huge stature with his belly cut up and exenterated , and two children in his armes : he spoke to them , and told them that all the christian women should die , and the greatest part of them also . this spectre was also seen on horse-back on the side of the hills , running swifter then the wind . a mighty plague followed , that destroied almost all the inhabitants of the place . that also out of fincelius is very remarkable , the appearing of twelve or fifteen men in marchia of huge and horrid statures in the corn field with sithes in their hands , mowing down oates with might and main , so that the very hitting of the sithes was plainly heard afarre off , but in the mean time no oates were cut down . people endeavoured to apprehend them , but they ran too swift for them , and yet they nevertheless mowed as laboriously in their flight as before . a great plague ensued thereupon . i could adde to these what i have been credibly informed has hapned in england . . but i shall rather pass to the other prodigies of warre ; concerning which machiavel does plainly confess as well as cardan , that before great commotions , warrs , and sacking of cities , there have often appeared strange prodigies , and particularly the skirmishing of armies in the aire , such as was seen over aretium before the coming of the french king into italy , as machiavel himself testifies . and cardan also doth furnish us with farther examples , as that of mexico before it was destroyed , where the like prodigies hapned . a cross also was seen by the mexicans in the east , and a man of so high stature , that his head seemed to touch the heavens , which much terrified them . he writes also of the picts in england , that before their destruction there were seen fiery armies in heaven fighting with one another ; and that in the confines betwixt the picts and scots at mid-day there was so great a noise of armed horsemen that encountred one another , that it almost frighted the poor countrymen out of their wits . . that was also a terrible prodigie that preceded that hideous ruine of antioch by an earthquake . there was seen over that great city a spectrum in the aire of a vast stature in the habit of a woman , but with an horrid countenance , so that she frighted all that looked on her , but especially when she slash'd a whip which she had in her hand , the cracks thereof were so loud and dreadful . this continued for fifteen nights together , from two a clock till four , in the month of may , anno . . but there is nothing more accommodate to our purpose then the destruction of sodome and gomorrha with fire from heaven , a compendious representation of the final burning of the world. for before that vengeance was done upon those two wicked cities , three angels appeared to abraham , and revealed that design to him : two also visited lot , and by a main hand drew him out of the fearful destruction . . i might adde many more examples , but i shall content my self with the superaddition onely of that one and most eminent instance of the destruction of ierusalem , wherein the invisible powers , i mean the angels , were discerned to act in a sensible and palpable manner . which is deprehended not onely by that flaming sword that hung over the city for a whole year together , and a sudden light in the night-time that shone about the altar and the temple , so that it made it as light as day ; as also the spontaneous opening of the east gate of the temple , which was so heavy and massy , as being made of brass , that it was as much as twenty men could do to shut it , ( to which you may adde the voice that was heard by the priests , as they went into the temple by night at the time of pentecost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us go hence : ) but mainly , and what is most of all to my purpose , by those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those chariots and armed companies of souldiers which were seen round about in the aire before sun-set to sally out of the clouds , and to fill all with the numerosity of their troups . wherefore if such particular judgements were executed with a visible attendance of the angels of god ; when he shall execute vengeance on the whole world , can we think it strange if he then shall appear more then ordinarily glorious in his heavenly retinue , thousand thousands ministring unto him , and ten thousand times ten thousand standing before him , as the prophet speaks ? which prophecy if it could respect shorter periods of time , yet certainly the fullest and most proper completion of it will be at the last judgement . chap. iii. . the resurrection of the dead by how much more rigidly defined , according to every circumstance and punctilio delivered by theologers , by so much the more pleasant to the ears of the atheists . . that the resurrection in the scholastick notion thereof was in all likelihood the great stone of offence to those two enthusiasts of delph and amsterdam , and emboldened them to turn the whole gospel into an allegorie . . the incurable condition of enthusiasts . . the atheists first objection against the scholastick resurrection proposed . . his second objection . . his third and last objection . . that his objections do not demonstrate an absolute impossibility of the scholastick resurrection , with the author's purpose of answering them upon other grounds . . we come now to the second particular propounded , the resurrection of the dead , which i dare say the atheist will listen to with more then ordinary attention , and greedily suck in the doctrine , provided it be stated with the most curious circumstances that the rigidest of theologers will describe it by , and mainly by these two ; that we shall have the same numerical bodies in which we lived here on earth , and that those very bodies , the molds being turned aside , shall start out of the grave . this doctrine the atheist very dearly hugs as a pledge , in his bold conceit , of the falseness and vanity of all the other articles of religion . wherefore he phansying the upshot of christianity to be so groundless and incredible , he fairly quits himself of the trouble of all , and yields himself up wholly to the pleasures of this present world. . and i question not but that this is the great stone of offence upon which those two blind enthusiasts of delph and amsterdam ( of whom i have so often spoken ) fell and split themselves ; the rock which made them suffer the shipwrack of their faith , in allegorizing the resurrection of the dead and the last judgment into a mere moral sense , and in conceiting the last trump to be only their doctrine , and that christ was come in them to judge the quick and the dead ; and that the happy resurrection so much talked of and so long expected , was nothing else but to be raised up into the like life and belief with these fanaticks , as i must call them : and i would ask them , what is meant by the resurrection of the unjust , if this be the resurrection of the just ? or if this be the resurrection to life , what is meant by the resurrection to condemnation ? . but in truth it is scarce fit to ask enthusiasts any questions at all , they , under pretence of inspiration , wholy disclaiming the use of reason , and imperiously dictating their own wilfull imaginations to the world for certain and undisputable revelations : and therefore in this regard there is more hope of the atheists then of them , who by propounding their objections put men in a capacity of finding out an answer ; but when men will haughtily and superciliously deny a truth under the pretence of the spirit , without rendring a reason , this ignorance or rather madness is utterly incurable . . leaving therefore these men to the full enjoyment of their own phansies , let us hear the objections of the atheists against this article so stated as has been above defined ; which are chiefly three . first , against the numerical identity of our bodies in the resurrection : because , say they , the anthropophagi or cannibals are continually fed with mans flesh , as also they feed one upon another . to give therefore the highest instance against this assertion ; how can that man , say they , that has been fed with mans flesh in a manner perpetually , and at last himself fed upon by men , have the same body at the resurrection ? for he will be left as bare of flesh , as the crow was of feathers when every bird had pecked away what belonged unto themselves . besides the hazard of losing that flesh that was his own , ( if any was his own ) by being himself devoured and digested into the flesh and body of others . . their second objection is against mens bodies rising out of their graves , and runs thus ; it implies , say they , that all men were buried : whenas myriads have been drowned in the seas and eaten by fishes . besides infinite numbers that have had the usual burial of their nations , have had a very inconsiderable part of their bodies committed to the ground ; only a few ashes in an urn ; the rest of their body , in the burning , vanishing into air. which in some sort comes to pass in them that are wholy buried in the earth . for the body rots and melts away there into fume and vapours , which the heat of the sun exhales and draws into the air. some it may be shoot up into the blades of grass , which either rots upon the ground , or is food for horses , to whose shares it doth not fall to have honest burial , but lie to rot also in the open fields , or else are eaten by those creatures that at length doe so . so that the soul , if she were to seek for her body , would hear more likely news of it in the air then in the earth . so incredible is it , that it is kept circumscribed in so particular a part of the earth as the grave . . and lastly , to make all sure , they endeavour to enervate the very grounds and dig down the deepest foundation of this assertion of identity of bodies at the resurrection , by alledging that the very end thereof implies a contradiction . for whereas the reason is given , that the body that was partner either in unlawfull pleasures or the laudable pains and labours of the soul , might partake also of her punishment or reward : here they pretend that the bodie is not the same numerical body throughout the whole life of a man , no more then a river is the same river , but that the bodie wasts and is restored , that the present spirits , bloud and flesh are passing , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as heraclitus speaks , and new supplies are perpetually made by food ; and that therefore we have no more the same numerical body always then the same numerical cloaths , but that in both we wear out the old and get new , but in our cloaths at once , in our bodies by degrees . wherefore to contend that the same numerical body shall rise that was buried , and that upon point of justice , is to contend for the greatest piece of injustice that may be : for so shall the body of an old man be punished for the sins of that body he had when he was young . . these and such like are the arguments of those that would overthrow religion upon this advange , as they deem it ; and something they drive at that seems to tend to a perswasion of some kind of incongruity and incredibility in the matter , but it will not all amount to an utter impossibility . but to me it seems so inconsiderable , that i shall not vouchsafe it an answer upon those terms and that hypothesis they goe upon . i shall soar a little higher , that my way being aloft , as the wise man speaks , i may be free from the snares beneath . but what i answer i would be understood to direct to the atheist and the infidel , permitting them that already believe the substance , to vary their phansies with what circumstances they please . but for these others i must hold them to hard meat , and cut my skirts as short as i can , that they sit not upon them . chap. iv. . an answer to their first and last cavil , from those principles of plato's school , that the soul is the man , and that the bodie perceives nothing . . an answer to their second , by rightly interpreting what is meant by rising out of the grave in the general notion thereof . . that there is no warrant out of scripture for the same numerical bodie , but rather the contrary . . the atheists objection from the word resurrectio answered , whose sense is explained out of the hebrew and greek . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what the meaning of them is in that general sense which is applicable as well to the resurrection of the unjust as of the just . . i answer therefore first out of the best sort of philosophers , that animus cujusque is est quisque , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that the soul of every man is his individual person , and that she alone it is that hears , that sees , that enjoies pleasure and undergoes pain ; and that the body is not sensible of any thing , no more then a mans doublet when he is well bastinado'd . and this answer takes away all occasion of the first and last cavil . for why are men solicitous of the same numerical body , but that they may be sure to find themselves the same numerical persons ? but it being most certain there is no stable personality of a man but what is in his soul , ( for if the body be essential to this numerical identity , a grown man has not the same individuation he had when he was christned ; ) it is manifest , that if there be the same soul , there is exactly the same person ; and that the change of the body causes no more real difference of personality then the change of cloaths . and why do men plead for the consociation of the soul 's numerical body in reward or punishment , but that they phansie the body capable of pleasure and pain ? but they erre , not knowing the nature of things , the body being utterly uncapable of all sense and cogitation , as not only the best of the platonists , but also that excellent philosopher des-cartes has determined , and is abundantly demonstrated in my * treatise of the immortality of the soul. . this therefore being cleared , i answer also to their second cavil , concerning mens rising out of the very graves they wery buried in , that the expression is only prophetical and symbolical , ( though i do not deny but that in some it may happen literally to be true ) and that it signifies no more then thus , that the same men that die and are buried , shall as truly appear in their own persons at the day of iudgment , as if those bodies that were interred should be presently actuated by their souls again , and should start out of their graves ; and to give an instance , they shall be as truly the same persons as lazarus , when he rose body and soul out of the grave , after he had lien there four daies together . but that universal expression of mens rising out of the grave is but a prophetical scheme of speech the more strongly to strike our senses , as i have already intimated in my * exposition of the of cor. against the psychopannychites . and therefore the greater accumulation of absurdities that can be made against that circumstance , it will the more confirm that usefull interpretation of mine . . this succour we have against the atheists out of philosophy ; but i answer further as concerning the scripture it self , ( which is the only certain measure of the truth of our religion , and to which alone i dare finally stand , not thinking my self bound to make good every conceit that either the pride , precipitancie , inadvertencie or ignorance of fallible teachers have obtruded upon the world , ) that i dare challenge him to produce any place of scripture out of which he can make it appear , that the mysterie of the resurrection implies the resuscitation of the same numerical body . the most pregnant of all is job , which later interpreters are now so wise as not to understand at all of the resurrection . the cor. . that chapter is so far from asserting this curiosity , that it plainly saies it is not the same body ; but that as god gives to the blades of corn grains quite distinct from that which was sown , so at the resurrection he will give the soul a body quite different from that which was buried . now if it be not the same body that was buried , what need it run into the earth to come out again ? wherefore it is plain that the apostle there writes , as i said before , in a prophetical and symbolical style . . but the atheist will still hang on and object further , that the very term resurrectio implies that the same body shall rise again , for that only that falls can be said properly to rise again . but the answer will be easie , the objection being grounded merely upon a mistake of the sense of the word , which is to be interpreted out of those higher originals the greek and hebrew , and not out of the latine , though the word in latin does not alwaies implie an individual restitution of what is gone or fallen : as in that verse in ovid , victa tamen vinces subversaque troja resurges . but this is not so near to our purpose ; let us rather consider the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which resurrectio supplies in latin , and therefore must be made to be of as large a sense as it . now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so far from signifying ( in some places ) the reproduction or recuperation of the same thing that was before , that it bears no sense at all of reiteration in it . as matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and genes . . there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie merely a living subsistence : and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an active signification according to this sense will be nothing else but a giving or continuing life and subsistence to a thing . the word in the hebrew that answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which translators interpret a living substance : whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to this analogie may very well bear the same latitude of sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they being both words that are rendred resurrectio , but simply of themselves signifie only vivification or erection unto life , or the being made a living creature . but seeing that men are creatures that have been once alive , and are to be made alive again , and to become sensible and visible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the day of judgment ; therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordinarily translated revivificatio , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be understood in the same sense that implies a recuperation of life . . now the iewish rabbins , as buxtorf has noted , are very critical in these words , appropriating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the resurrection of the just , but the other to the revivification of the wicked ; though they sometimes again confound them . but that which is nearest to our purpose is to consider in what signification of the words the thing signified is competible to the unjust as well as to the just . and i conceive it is that which the apostle paul speaks , cor. . . for we must all appear before the tribunal of christ , that every man may receive according to what he has done in his body , whether good or evil . but as well the wicked as the just , before they thus appear , are really in life and being ; though to us they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dead , vanisht and invisible . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . but all are alive and visible to god , even the bad as well as the good . therefore the resurrection or revivification ( for the word signifies no more then so ) that is common to both , is this ; that they become palpable and visible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and appear at that general assizes at the last day . for then all the world good and bad shall not only be alive to god , but also alive and visible to one another . and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or revivificatio that is common to all . and that this notion is solid appears from hence , in that luke by saying , for they all live to god , implies that they are dead in reference to men . wherefore so far forth as they are said to be dead , so far forth may they be said to be revived or to be raised from the dead ; as the ghosts of men are said to be by art magick , because they are made to appear . but the devil is not said to be raised from the dead , because he was never properly said to be alive amongst us , or to live amongst us . chap. v. . an objection against the resurrection , from the activity of the soul out of her body , with the first answer thereto . . the second answer . . the special significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first belonging to the unjust , the latter to the just . . that the life that is led on the earth or in this lower region of the air is more truly a death then a life . . the manner of our recovering our celestial body at the last day . . and of the accomplishment of the promise of christ therein . . i should proceed , but that i must be contented to be interrupted by one objection more , which is this ; if the souls of men live and act out of their bodies before the resurrection , what need is there of any resurrection of the body ? for what want have they of any bodies at all , if their soul can live and act without them ? but i answer , first , that we are not infallibly assured but that the souls as well of the good as the bad after death have an aereal body , in which , if stories be true , they have sometimes appeared after their decease . and that they may act , think and understand in these aiery vehicles , as well as other spirits doe , is not at all incredible nor improbable ; the faculties of an humane soul being not inferiour to the faculties of some orders of spirits , whose understandings are not so clear but that they are divided in their judgments , some being of one sect of philosophers , some of another , as those that appeared to cardan's father professed themselves avenroists . . but secondly , if it were granted that the souls of the deceased were stript of all corporeity , and yet could act , we may nothwithstanding very well conceive that that which once had so intimate union with the grossest of bodies , has certainly a very strong propension , natural complacency or essential aptitude alwaies to join with some body or other . which power if we may not infallibly affirm to be so catching , that the soul is never disappointed of some kinde of vehicle , yet we may safely pronounce , that when that natural capacity is satisfied , there accrues a greater accomplishment and more vigorous enjoiment to the soul , her operations thereby being made more sensible and vivid . and therefore that great reward of an heavenly , aethereal or immortal body , which shall be given at the last day , is of very high concernment for the compleating of the happiness of the souls of the faithfull , whether we suppose them in the mean time to live without bodies , or to be alive only in aiery vehicles ; the * latter whereof if examined to the bottome , will appear the most unexceptionable opinion , and least liable to the cavils of gainsaiers . but whether of them be most true i leave to the grave and wise to determine . . this rub being thus removed out of the way , we now proceed to the special significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the former of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the resurrection to condemnation ; the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the resurrection to life , the resurrection of the just , and simply the resurrection , as it is cor. . and elsewhere . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they belong to the wicked , have no further sense of revivification then in that general way we have explained , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying that they were raised and made to appear at this day of general summons , merely to receive the sentence of eternal death , goe ye accursed into everlasting fire , &c. but now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is appropriated to the resurrection of the just , and is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , implies in it a further and more peculiar revivification or re-enlivening , viz. into that life which was lost by the first fall , that paradisiacal life , that aethereal and heavenly life , which is unrecoverable unless we recover those heavenly glorified bodies which are promised to us by christ at his coming . . for this muddy earth , and vaporous polluted air which is the very region of death , wherein all the pleasures , joyes and triumphs of this present life are but like the grinning laughter of ghosts or the dance of dead men , these foul elements , i say , can afford no such commodious habitation for the soul , as to arrive any thing near to the height of that happiness which she shall be possessed of when christ shall be pleased to change these our vile bodies into the similitude of his glorious bodie , and so to recover us into the enjoiment of that heavenly life which we unhappily forfeited by our first fall. for which purpose he came into the world , as himself professes john . v. . this is the will of him that sent me , that whosoever sees me and believes in me , should have everlasting life , and that i should raise him up at the last day . . and so certainly it will be at his coming to judgment , that they that then see him and firmly believe on him , ardently loved him and vehemently desired his appearing , shall find such a warming change in themselves , partly by the glorious approach of his person and lustre of his numerous retinue , partly by the wonderfull secret workings of the divine presence in their very bodies and souls , that at last there will be kindled such an irresistible faith , so rapturous a joy and transportant love , that breaking out upon the body , be it what it will , it will turn all into a pure aethereal flame ; and so elias-like in those celestial chariots shall they ascend up to christ , and meet him in the air , and join with his armie whereever it moves , as becoming then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their vehicles being transformed by the power and presence of christ , and the working of his divinity , into a pure paradisiacal and angelical nature . . and thus shall he make his word good of raising us up at the last day , in that he does re-enliven us , and restore us to that life and joy which we had fallen from , re-enthrone us into that glory we had defaced in our selves and was lost in these dark bodies of ours , and raise us up to that pristine state of happiness and that superiour paradise , which we could not re-enter into , or be re-estated in , but by becoming wholly aethereal or celestial . chap. vi. . that he has freed the mysterie of the resurrection from all exceptions of either atheists or enthusiasts . . that the soul is not uncapable of the happiness of an heavenly body . . and that it is the highest and most sutable reward that can be conferr'd upon her . . that this reward is not above the power of christ to confer , proved by what he did upon earth . . that all iudgment is given to him by the father . . further arguings to the same purpose . . and now i think we have so disentangled the mystery of the resurrection from all the prejudices and conceived difficulties that it was involved in , that i may challenge all the world , the atheist , infidel and new-fangled enthusiast , if they can frame any solid exception against it , which they can manage by reason , and is not a mere sullen dictate of their own dark and dull minds . . for this precious crown of immortality which christ shall then crown us withall , is neither beyond his power to give , nor our capacity to receive . for the offers and fluskerings , as i may so say , of the faculties of the soul of man , even in this state of death and imprisonment , are so high , so noble and divine , as well in speculation as devotion , especially when our spirits are more then ordinarily pure , and come nearer to an aethereal kind of defecacy ; that they that have the experience thereof cannot distrust but that , if she had the advantage of an angelical bodie , her operations would prove little inferiour to theirs . which is a demonstration that she is as well capable of such bodies as they ; as also of the worth and value , and of the fitness and accommodateness of so ample a reward . . for philosophy herself can witness , that according to the greater purity of our spirits , the motions and passions of our minds are changed and become more holy and divine , & our thoughts and apprehensions more clear , our love to god more ardent and sincere , our benignity to men more free and general , and all the faculties of our soul in a ready posture to comply with the best commands or suggestions of reason or religion . of what infinite importance therefore must it be to have such a body as is not only perpetually thus compliable with the best motions of the soul , but by virtue of its heavenly purity does naturally encline the mind to such thoughts , motions and affections , as are most acceptable to god and most enravishing to her self ? which consideration does evidently demonstrate that high reason that is in our religion , in the promise of a glorified body , as the greatest reward of our earnest colluctations and obedient endeavours in this life . for nothing but divine inspiration or some infallible method of philosophy could discover to the mind of man so concerning a point . . but to doubt whether christ can cloath us with such bodies as those , or enliven our whole man , in whatsoever bodies we be found , into that immortality and life which accrues to us by transforming our vile bodies into the similitude of his glorious bodie , is either to forget or not to believe what mighty power he had when he was here upon earth ; how merely by his word he calmed the raging of the seas , silenced the tempestuousness of the windes , multiplied a few loaves and a few fishes so , in the very eating of them , that he fed many thousands therewith in the wilderness ; which was an eminent specimen of his power of transforming matter into what modification he pleased : besides his healing of the sick , not only those that were present and believed on him , but also the absent ; to which you may add the raising of the dead , which comes nearer to our purpose , as also the resurrection of those that rose with him , to signifie his enlivening power , who himself so miraculously rose from the grave . . by which wonderfull works he did plainly demonstrate , that what he professed of himself was true , that as the father has life in himself , so he has also given the son to have life in himself , that is , the power of vivification or enlivening of others , as you may see by the context , john . v. . and not only so , but he has given him also the power of punishing as well as rewarding , as it follows in the next verse , and he hath given him authority to execute judgement , because he is the son of man , viz. that son of man that upon his sufferings and after his being risen from the dead should have all power given to him in heaven and in earth . which we may easily believe , whenas he had so vast a power in the lowest ebbe of his humiliation , when he went up and down afflicted , despised and neglected , being attended only by a few contemptible fisher-men and others of like inferiour condition ; and yet then he opened the eyes of them that were born blind , and at a distance healed the sick , and being unaccompanied with any visible pomp or power , with one word of his mouth drove away a legion of devils at once . what shall he not then be able to doe , when he shall return in the highest glory and majesty that the visible divinity can appear in ? when the heavens shall be filled with the brightness of his camp , and all the nations of the world shall be astonished at the dreadfull splendour of his coming ? . shall not he then , who in his dejectment could raise to life not only a faithless but senseless corps , enliven those that at his glorious appearance are so filled with faith , love , joy , desire and admiration , that their empassioned souls are ready to leave their bodies , if it were possible , to come and doe their homage to their long-expected saviour and redeemer ? shall not that divine and omnipotent power then that worketh round about him , so cooperate with those kindled affections , as to change their very bodies into an ability of naturally ascending up to him , and joining with him ? or is it hard for him to convert flesh or air into a pure aethereal fire , & to awake such a facultie in the soul as shall kindly and vitally inactuate it , who turned air into flesh , and prepared the dead carcase of lazarus so fittingly for reunion with the soul , that he raised him out of the grave on the fourth day ? wherefore this resurrection , life and immortality we speak of , being neither impossible for christ to give , nor our nature uncapable to receive , it remains that we shall enjoy it , because christ both himself and by his apostles has so plainly and expresly promised it . chap. vii . . caecilius his scoffs against the resurrection , and conflagration of the world : that against the resurrection answered already . . in what sense the soberer christians understood the conflagration of the world. . that the conflagration in their sense is possible , argued from the combustibleness of the parts of the earth . . as also from actual fire found in several mountains , as aetna , helga and hecla . . several instances of that sort out of plinie . . instances of vulcanoes , out of acosta . . the vulcanoes of guatimalla . . vulcanoes without smoak having a quick fire at the bottome . . vulcanoes that have cast fire and smoak some thousand of years together . . hot fountains , springs running with pitch and rosin , certain thermae catching fire at a distance . . the third thing we propounded comprized in christ's return to judgment is the conflagration of the world , a point as incredible to most of the heathen as the resurrection of the dead ; and the comparing of them both together made it the more ridiculously-incredible to them , as you may see by that jear that caecilius gives the christians in minucius felix . quid ? quod toti orbi & ipsi mundo cum sideribus suis minantur incendium , ruinam moliuntur ? quasi aut naturae divinis legibus constitutus aeternus ordo turbetur , aut , rupto omnium elementorum foedere & coelesti compage divisâ , moles ista quâ continemur & cingimur subruatur . nec hâc furiosâ opinione contenti , aniles fabulas astruunt & annectunt . renasci se ferunt post mortem & cineres & favillas . nescio quâ fiduciâ mendaciis suis invicem credunt . putes eos jam revixisse . anceps malum & gemina dementia , coelo & astris quae sic relinquimus ut invenimus interitum denunciare , sibi mortuis & extinctis ( qui sicut nascimur & interimus ) aeternitatem repromittere . to which you may add how they menace burning and meditate ruine to the whole earth and to the heaven it self with the stars thereof ; as if the eternal order constituted by the divine laws of nature could be disturbed , or that this huge fabrick wherein we are contained and surrounded , by the breaking of that league amongst the elements and division of the celestial compages could tumble down . and not content with this furious opinion alone , they join and stitch to it old wives fables . they affirm that they shall rise again after death , and live after the being turned into embers and ashes . i know not upon what confidence they can thus believe one anothers lies . you would think they were men started out of their graves already . a twofold mischief and double madness , to denounce destruction to the heavens and starres which we leave in the same condition that we find them , and to promise eternity to our selves once dead and extinct , who as we are born into the world , so we die . but the double sting of this twofold jear is easily pulled out ; and that indeed concerning the resurrection already ; we having plainly shewed , that that mysterie implies nothing more then this , that the same individual persons shall be revivificated body and soul , and made happy with eternal life . but the same individual person does not involve any necessity of the same numerical body , as has been shewn at large . . the very point and sting of this scoff against the conflagration , is also a presumptuous mistake as well as that against the resurrection , ( though i deny the possibility of neither ) and it lyes in these words , ipsi mundo cum sideribus suis minantur incendium , ruinam moliuntur . such a clatter as this indeed ( though some of the pagan philosophers , as lucretius and seneca , are not affraid to admit , yet ) might well scare the more sagacious from giving assent to it . but the conflagration of the world , according to the truth thereof in the christian mystery , is limited with more modest and credible bounds , it not concerning the starry heavens ; unless you will call these heavens starry that are the receptacle of sublunary comets and falling starres . so that all the destruction that is threatned by the better-knowing christians is onely to the globe of the earth , and the circumjacent aire , with all the garnishings of them , which shall be burnt up and destroyed : but the aire and earth shall continue aire and earth still ; but with such alteration as this terrible burning shall work upon them . . that this is possible many things may induce us to believe , which are to be found as well in the earth as in the aire . for what of the earth is not combustible ? the exteriour turfy part is ordinary fewel , and stones themselves are calcined into lime and chalk by fire . and the pyrenean mountains betwixt france and spain took fire so ( whether from thunder or by certain shepheards ) that the gold and silver mines ran streaming down for many days together . from which accident some will have these hills to have their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying fire . besides , there are many mines of minerals in the earth that do not onely yield to the power of fire , but covet it in a manner and catch at it , as naphtha , sulphur and bitumen ; to say nothing of sundry sorts of coals , vast woods and wildernesses , which are so combustible , that the mere excesse of the heat of the aire has sometimes set them on fire , as it hapned in several places anno . . we may adde to all this in how many places of the earth there are found actual fires by natures own kindling , as if she kept house under ground , and made several hills her chimneys : such as vesuvius in italy , aetna in sicily , helga and hecla in islandia , mountains so terrible for thunder , flamings out of fire , casting abroad stones , ashes , stink and smoak , that the more phansifull conceit that hell is begun there aforehand . which were more plausible if the apparitions that are seen there were as true as they are said to be frequent . . plinie will furnish us with more instances of this nature , as of chimaera a hill of phaselis in pamphylia , the hephaestian mountains in lycia , cophantus in bactriana . near hesperius a mountain in aethiopia the fields in the night all glitter with light , as also a certain piece of ground in babylonia . nymphaeus a mountain of apollonia flings out fire and bituminous matter , the fury whereof is increased by rain : as also the fire of those ignivomous mountains in lycia and pamphylia . that aeolian iland hiera near italy was all on fire , and the sea round about it , for some days together ; which he reports as a known truth , and an instance near at hand . but he concludes with the burning of that high and vast mountain in aethiopia called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the chariot of the gods , as the most famous example of this kind ; adding to all this short epiphonema , tot locis tot incendiis rerum natura terras cremat . . and yet these vulcanoes are not less frequent in america , as acosta writes , and gives this description of them in general , that they be rocks or pikes of very high mountains , having upon their tops a plain , and in the midst thereof a pit or great mouth which descends to the very foot of the hill , a thing very terrible to behold , as he saies . out of those mouths is vomited smoak , and sometimes fire , and sometimes neither , as it fares ordinarily with that of arequipa , as also with that of mexico near the village of angels , which sends out smoak and ashes onely by fits , but never fire ; and yet the inhabitants are affraid it will sometime break out and burn all the country . . the vulcanoes of guatimalla are more terrible . in the year . almost all the city of guatimalla fell with an earthquake . this vulcanoe had then for six months together day and night cast from the top and vomited , as it were , great flouds of fire ; a notable instance of what treasures of combustibles nature is stored with . as is also observable in the vulcanoe of quitto , which cast such abundance of ashes , that in many leagues compass thereabouts it darkned the light of the day . . there are also other kind of vulcanoes which never cast either smoak , flame or ashes , but in the bottome they are seen to burn with a quick fire never dying . this imposed upon a greedy priest , and made him think it was nothing else but heaps of gold melted in the fire , which he thought to have fetched up by letting down an iron kettle with chains . but his device was not fire-proof , his kettle and chain melting so soon as they approached near the bottome . . but the greatest wonder of all is that which acosta noteth of some vulcanoes , that for some hundred , nay some thousands of years have cast out continually smoak , fire and ashes . these visible instances of particular burnings of the earth are notable presumptions that there are laid in in the hidden mines of providence such a provision of combustible matter as will serve for that universal conflagration we speak of , when the day of vengeance shall make use of those treasuries of wrath. . we might adde further arguments of subterraneous fires and the fewel thereof from earthquakes and hot fountains ; of which there are some in peru , as the same writer reports , that are so hot , that a man cannot endure his hand so long as the repeating of an ave-marie . there be infinite numbers of these in the province of charcas . he makes mention also in the same place of several springs and fountains that run with pitch and rosin . which yet seems nothing so strange as those thermae fallopius speaks of , in the territories of parma , whose water catches fire at a distance : and as for hot fountains they are more ordinary in these known parts of the world then that we need at all insist thereupon . see plin. lib. . cap. . chap. viii . . a fiery comet as big as the sun that appeared after the death of demetrius . comets presages of droughts . woods set on fire after their appearing . . of falling starres . of the tail of a comet that dried up a river . . hogsheads of wine drunk up and men dissipated into atoms by thunder . . that the fire of thunder is sometimes unquenchable , as that in macrinus the emperours time ; and that procured by the praiers of the thundring legion . . of conglaciating thunders , and the transmutation of lot's wife into a pillar of salt. . the destruction of sodom with fire from heaven . that universal deluges and earthquakes doe argue the probability of a deluge of fire . . that plinie counts it the greatest wonder , that this deluge of fire has not hapned already . . we have seen how well stored the earth is toward this general conflagration ; let us now consider what the heaven or aire may afford . where letting go other fiery meteors , we shall only consider some few instances of comets , falling starres and of thunder . by comets i understand onely such new starres as are sublunary and of combustible matter actually set on fire . of which sort there was one of so huge a magnitude which appeared after the death of demetrius , that it was found no less then the sun to see to , and with the brightness of its fiery shining turned night into day . but to speak more at large of this meteor , cardan and other philosophers would have them either signes or causes of great droughts ; and they may well be both , these sublunary especially : such great fiery bodies not being easily fed without wasting much of the kindly moisture of the aire , which makes the season also unwholesome and pestilential . but for droughts , it has been observed that after the appearing of these comets , the year has been so excessive hot , that it has parched the corn upon the ground , set whole woods on fire , and dried fountains and rivers ; as it hapned in the years and . . the stellae cadentes are either such as virgil describes in his georgicks , saepe etiam stellas vento impendente videbis praecipites coelo labi , noctisque per umbram flammarum longos à tergo albescere tractus . oft mayst thou see upon approaching wind starres slide from heaven , and through the night 's great shade long tracts of flaming white to draw behind . ( which meteors though they make a great show in the night , yet doe not ordinarily much hurt , unless they should light upon the fields of aricia , whose earth was so combustible that it would take fire upon the falling of any coal ) or else they are such kind of comets , as themselves become sometimes falling starres : which scaliger affirms to have been found true in his time : and fromondus out of sennertus writes , that the tail of a comet in the year flew off , and falling into a river drunk up all the water of it . . but the effects of no fiery meteor are so frequent or so terrible as that of thunder . to which sulfureous exhalations out of the earth contribute something , as well as moist vapors for the generating of rain : as is discovered by the great frequency of thunders about the vulcanoes we spoke of . one notable effect which plinie takes notice of is like that of the tail of the comet . for he saith there is one kind of thunder , quo dolia exhauriuntur intactis operimentis . like to this is that which the above-named writer recites out of wolfangus meurerus , that a certain minister as he was going from lipsia to torga was so consumed by thunder , that not a bit of him was to be seen , his whole body being dissolved into vapour and exhalations , and blown away with the wind . the closest texture of bodies will not hold , when this quick searching fire assaults them . for this meteor is made of such subtile , glib and furiously-agitated elements , that they will irresistibly pass whereever they attempt , and disjoyn every congeries of atoms , as lucretius has well described them . quae facile insinuantur , & insinuata repentè dissolvunt nodos omnes , & vincla relaxant . which easily pierce , and piercing straightway loose all knots , and suddenly break every noose . . but that is as remarkable as any thing concerning thunder , that the fire thereof is sometimes unextinguishable ; as it hapned in macrinus the emperours time , when the theatre was thunder-struck in the very day they celebrated their vulcanalia . and such was that fire that fell from heaven in aurelius his time by the prayers of a legion of the christians , which from this effect was called legio fulminatrix , the thundring legion . a competent shower of such fire as this , that is thus peremptory and importunate , what part of the earth is so incombustible that it would not subdue ? . i would not mention that strange and unexpected effect of thunder whereby it conglaciates or makes rigid , fluid or soft bodies , ( which both seneca and cardan takes notice of : the one gives an instance of hogsheads of wine turned into ice by thunder ; the other of certain mowers in the iland lemnos , who being thunder-struck as they were supping under an oake , their bodies became so hard , rigid and stiff , as if they had been so many statues , which imitated the same actions they were doing when they were alive , one seeming to eate , the other seeming to lift a pot to his mouth , a third to drink , &c. ) i say i would not mention this , did it not give some light and credibility to that wonderfull transmutation of lot's wife into a pillar of salt ; the thundring and lightning that then fell , some of it it seems being attempered to such an effect , and directed to strike that refractory woman , that she might be not onely a monument of god's wrath upon disobedient curiosities , but also of the manner of his executing that signal vengeance upon sodom and gomorrha with the neighbouring cities , viz. that it was with thunder and lightning from above , as the text witnesseth , and solinus and tacitus also agree to , and not onely by subterraneous fire breaking forth , and the absorption of earthquakes that swallowed down the cities , as strabo seems to insinuate . . this destruction of sodom with fire from heaven , assented to by heathens as well as christians , is so ample a pledge of the possibility of the conflagration of the earth , that though i could out of plinie and others adde other such like instances of cities being burnt down with thunder , yet i shall content my self with this so notable an example . and having shewn that there are such copious and rich treasures of the fiery principle in nature , i shall make this brief demand , why may not this principle sometime so break out and overflow , that there may be an universal rage of fire upon earth , as well as there was once of water ? for the hidden causes and principles of nature sometimes work scantly , sometimes moderately , sometimes as if they had broke all laws and bounds : as is observable in torrents and earthquakes ; they sometimes being kept within the compass of a very few miles , othersometimes being in a manner universal , as those earthquakes were that hapned in the years , and . so flouds sometimes are so small , that they scarce cover a whole meadow ; othersometimes so great , that they drown whole towns ; and othersometimes they are either so large as to be universal , or at least to cover vast kingdomes and continents at once . such were the deluges of deucalion , of ogyges , and that of noah . so likewise we see also in history what particular executions the element of fire , either by fulgurations from heaven or eruptions out of the earth , has done on this house , on that town , nay upon whole countries : why may not the rage of it then at last so break out , that it may be called even a general deluge of fire ? . this seems so farre from an impossibility to plinie , that considering how full fraught the world is with this element , and how propagative it is of it self , he saith it is the greatest miracle of all , that this universal conflagration has not already hapned . excedit profectò omnia miracula , ullum diem fuisse quo non cuncta conflagrarent . chap. ix . the conflagration argued from the proneness of nature and the transcendent power of christ. . his driving down the powers of satan from their upper magazine . . the surpassing power and skil of his angelical hosts . . the efficacy of his fiat upon the spirit of nature . . the unspeakable corroboration of his soul by its union with the godhead ; and the manner of operation upon the elements of the world. . that the eye of god is ever upon the earth , and that he may be an actour as well as a speculatour , if duly called upon . , . a short description of the firing of the earth by christ , with the dreadful effects thereof . . that therefore which nature seems thus perpetually to threaten of her self , can it be hard for us to believe that christ and his glorious host of angels , who have a power above nature , will be able to effect when it shall seem good to him whom god has made visible judge of the world ? remember what command he had over the elements when he was in the flesh in the lowest state of humiliation , and what power he had over them that for so long time have been permitted to lord it in this grosser elementary world , whose chieftain is called the prince of the aire . remember how by a word of his mouth he sent packing a whole legion of his kingdome at once . what is it then that he cannot do in his exalted estate , when he returns to judgement in so exceeding great majesty and glory , when he shall descend with the sound of the trump , and face the earth with his bright squadrons , and fill the whole arch of heaven with innumerable legions of his angels of light , the warm gleames of whose presence is able to make the mountains to reek and smoak , and to awake that fiery principle that lies dormient in the earth into a devouring flame ? . but besides this , by descending thus low they drive the old usurper and his dark legions from that upper magazine , and now can turn his artillery against himself , and make use of all the provision fit for fire-works . for this is the time that diphilus the tragedian prophesies of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to this sense , the time will come when as the golden sky his hidden fiery treasures shall let fly , and raging flames burn up all and consume , filling both earth and aire with noisome fume . and if there were not here already matter enough to contrive into the most mischievous kind of fiery meteors , such as will be sure to do execution , yet that word that created all things can easily change so much of any matter into such a modification as will most effectually serve for this heavy vengeance . . but i make no question but that there are second causes on this side that omnipotent creative power of the godhead , that are sufficient for such ministries of providence as this . as truly those innumerable bright legions of angels may seem to be , whose skill and power of imagination upon the elements of nature is certainly transcendently above what we can conceive ; their faculties , at least some of them , as farr surpassing ours , as ours do those of brute beasts who have not the least conceit of our power and artifice in doing things . . what power think you then is in the head of these heavenly hosts christ iesus , who in the flesh , as i have often noted , shewed such mighty specimens thereof over the elements of the world ? the mere fiat therefore of his imagination and will acting upon the spirit of nature , whether nearer hand or farther of , cannot but prove sufficient , if he so please , to undoe that universal coalition of particles out of which arises the compages and consistence of every earthly substance , and to turn them into such a flame as some would have the whole earth anciently to have been , or so to moderate the action , and fire it so deep , and with such a qualification of parts , as shall be most sutable to his present and after-design . . this effect will not seem beyond that inherent power in the divine soul of iesus , if we consider its unspeakable corroboration by his mysterious union with the godhead , and the obedience of the spirit of nature to the exalted powers of the soul , and the power of this * spirit upon the subtil matter of the world , and the force of that subtile matter to disjoyn all coalescencies ; and then the promptness of these dissolved particles to close again unto such a forme as the regulated activity of the spirit of nature shall command them into . for all this is but an higher and diviner kind of magick , working by the excitation of the spirit of nature upon the changeable elements of the world , no creation nor annihilation of any thing . . so that keeping our selves on this side the naked deity , to the consideration of second causes , partly natural & partly free agents , amongst whom the highly-exalted and supereminently-divine soul of iesus is the chief , we discover a power able to effect more then we have declared concerning the conflagration of the earth . and when this will suffice , how over-evidently are we assured of the feisableness of this atchievement from what s. peter has suggested concerning the absolute power of the word of god , by whom all things are , and who is a perpetual spectatour of his works ? for the spirit of the lord filleth the world , as the wise man speaks , and that which containeth all things has knowledge of the voice . and it is as true that all things lye open to his sight , and that the earth is alwayes under the present eye of god. wherefore he that perpetually looks on , is it hard to conceive that at last , at some solemn period of time , he may in a special manner step out into action , if need so require , and he be invoked thereunto ? . wherefore the faithful being gathered from all the corners of the earth , and carried up to * christ their saviour , and joyning with his legions of light ; there being then left in the earth and in the inferiour parts of the aire none but obdurate adherents to the dark kingdome , which shall now be made more externally dark then ever , black pitchy clouds covering the whole face of the sky , and making night fall upon the inhabitants of the world even at mid-day : in the midst of this sad , silent and louring aspect of the heavens , he that in the flesh was heard and answered by thunder , when he prayed , saying , father , glorifie thy name , shall by the same interest in the eternall god cause such an universal thunder and lightning , that it shall rattle over all the quarters of the earth , rain down burning comets and falling starres , and discharge such claps of unextinguishable fire , that it will do sure execution whereever it falls ; so that the ground being excessively heated , those subterraneous mines of combustible matter will also take fire : which inflaming the inward exhalations of the earth , will cause a terrible murmur under ground , so that the earth will seem to thunder against the tearing and ratling of the heavens , and all will be filled with sad remugient echoes ; earthquakes and eruptions of fire there will be every where , and whole cities and countries swallowed down by the vast gapings and wide divulsions of the ground . nor shall the sea be able to save the earth from this universal conflagration , no more then the fire could preserve her from that overspreading deluge ; for this fiery vengeance shall be so thirsty , that it shall drink deep of the very sea ; nor shall the water quench her devouring appetite , but excite it . for such is the nature of some fires , as history every where testifieth . . wherefore the great channel of the sea shall be left dry , and all rivers shall be turned into smoak and vapour ; so that the whole earth shall be inveloped in one entire cloud of an unspeakable thickness , which shall cause more then an aegyptian darkness , clammy and palpable to be felt ; which added to this choaking heat and stench will compleat this external hell , a place of torment appointed not onely for the prophane atheist and hypocrite , but also for the devil and his angels , where their pain will be proportionated according to the untamedness of their spirits and unevenness of their perverse consciences . chap. x. . the main fallacies that cause in men the misbelief of the possibility of the conflagration of the earth . . that the conflagration is not only possible but reasonable , the first reason leading to the belief thereof . . the second reason , the natural decay of all particular structures , and that the earth is such , and that it grows dry and looses of its solidity whence its approach to the sun grows nearer . . that the earth therefore will be burnt , either according to the course of nature , or by a special appointment of providence . . that it is most reasonable that second way should take place , because of the obdurateness of the atheistical crew . . that the vengeance will be still more significant , if it be inflicted after the miraculous deliverance of the faithful . . i hope by this time we have prevailed so far as to perswade the possibility of the conflagration of the world , in that sense we have explained it . and truly i know nothing that should keep a man from assenting to it as possible , but that dull fallacie , whereby we conclude that nothing can be done but what we have seen done , or phansie we could doe our selves . and this is the reason that makes the atheist misbelieve creation , because he himself can make nothing but out of prejacent matter ; and a settled course of things causes so deep an impression in our senses , that we can hardly phansie they will ever alter . which makes some men never think of death , especially if they have never been sick ; a flattering impossibility , by reason of so long continuance of life , stealing into their hopes , as if they should never die . and therefore that great monarch was fain to have one to rub up his memory every day with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , remember that thou art mortal . well may we phansie then such unalterable laws of nature as shall secure the earth from such a destruction as we speak of , when we are led unawares into so favourable a conceit of our own life or fortune , after we have for a competent time been well settled in either , as not at all to think of the mutability of our condition . wherefore i hope any one that is aware of this ordinary fallacie , will easily recover himself into so much use of his reason , as not to conclude the conflagration of the earth impossible , because he knows not how to burn it himself ; or that it will alwaies continue unburnt , because it has been unburnt thus long . . but that which i drive at is , to shew that the belief of a christian is not only of things possible , but reasonable ; which i have in some sort made good already by discovering the manifold treasures of the fiery and combustible principles in heaven and earth : to which i add further , first , that providence ordering all particular corporeal things by number , weight and measure , it is reasonable that the continuance of this present stage of things be numbred , that is , have its number of years set , so that there be a full pause or period , a last exiit and plaudite , to this tragick comedie . . secondly , whatever particular corporeal structure has a beginning ( unless it be a body inacted with a glorified spirit ) will also have an end naturally of it self , and that which will have an end , is subject to decaying . and for my own part i question not but that the earth is of such a nature , and * that it waxes old by degrees , & will grow more & more dry & steril in succession of ages ; whereby it will become more kexy , and loose of its solidity . for a body that is porous and can imbibe moisture , the more moist , the more solid it is , & the more solid the earth is , the better it will keep its distance from the sun , as it is swung about him in this common vortex of the planets . wherefore the distance of the earth lessening so , as astronomers observe , might it not come from other causes , would be a parlous symptome and sign that the earth grows old apace , and much exhausted : and the more it is exhausted , the nearer still it will be wrought toward the sun , according to the cartesian philosophy . so that at last , what by its over-drieness and what by its approaching so near to the fountain of heat , not only forrests and woods , which has happned already , but the subterraneous mines of sulphur and other combustible matter will catch fire , and set the whole earth in a manner on burning . . i say therefore , that the earth will thus at the long run be burnt , either according to the course of nature , ( of which manner of destruction these be the main concomitants ; that by reason of a long distemper and languishment , she will be utterly unable or very wretchedly able to sustain either man or beast for abundance of ages together before she be ruined and burnt up by this mortiferous fever , and after this death and destruction of hers , far less able , she becoming then but as a caput mortuum by reason of the long exhaustion of the life and heart of the soil before this lingring conflagration ) or else by a more special or solemn appointment of providence , the period of her conflagration shall be shortned . from which if any universal good doth accrue to the creation , it is not unworthy of the son of god and his mighty and most glorious host to be emploied in so weighty a performance . for is not the whole earth the vineyard of the lord , a particular platt of his skillfull culture and husbandry ? . thirdly and lastly , there being so many obdurate rebellious spirits , as well among the apostate angels as men , that are so far revolted from god , that they scarce retain any sense of him in their minds , that peremptorily deny a particular providence , and stoutly phansie that if there be a deity , he takes no notice of the affairs of any particular creatures , that jear and flout at religion , and look upon the life of the son of god when he lived in the world as a poor and contemptible example of pusillanimity and dejectedness of spirit , that contemn all his true followers for moaped fools ; but make their own lusts their law in all things , and therefore are insensible of whatever injustice or cruelty they commit , or whatever beastliness or vileness they give themselves up to ; these being past all sense within , but all of them sensible enough in their bodies or vehicles , the devils themselves not excepted , how fitting , nay how necessary is it , that a fiery whirlwind and tempest of vengeance should rattle upon their external persons , and that corporeal pain should pierce them to the very quick , and that all whatever they took delight in should be demolisht , and that they should be smothered in tormenting heat and darkness , of which they know no end ? . these considerations which i have alledged make the conflagration of the world not only possible , but also very reasonable , especially with that circumstance of not coming * naturally , ( for they would then look on it only as a common calamity ) but of being inflicted visibly by one whose person and laws are so much vilified and scorned by all the powers of the dark kingdome : and then again , for further conviction and aggravation , after such a time as they have seen the supernatural * deliverance of the righteous before their eyes . for this makes good that promise and threatning of our saviour , what difference he would make betwixt the sheep and the goats , saying to one , * come ye blessed of my father , inherit the kingdom ; and to the other , goe ye accursed into everlasting fire , prepared for the devil and his angels . chap. xi . . a recapitulation or synopsis of the more intelligible part of the christian mysterie , with an indication of the usefulness thereof . . the undeniable grounds of this mystery , the existence of god , a particular providence , the lapsableness of angels and men , the natural subjection of men to devils in this fallen condition . . god's wisdome and iustice in the permission thereof for a time . , . further reasons of that permission . . the lapse of men and angels proved . . the good emerging out of this lapse . . the exceeding great preciousness of the divine life . . the conflagration of the earth . . the good arising from the opposition betwixt the light and dark kingdome . . that god in due time is in a special manner to assist the kingdome of light , and in a way most accommodate to the humane faculties . . that therefore he was to send into the world some venerable example of the divine life , with miraculous attestations of his mission of so sacred a person . . that this person , by reason of the great agonies that befall them that return to the divine life , ought to bring with him a palpable pledge of a proportionable reward , suppose , of a blessed immortality , manifested to the meanest capacity by his rising from the dead and visibly ascending into heaven . . that in the revolt of mankind from the tyranny of the devil , there ought to be some head , and that the qualifications of that head ought to be opposite to those of the old tyrant , as also to have a power of restoring us to all that we have lost by being under the usurper . . that also in this head all the notable objects of the religious propensions of the nations should be comprized in a more lawfull and warrantable manner . . that this idea of christianity is so worthy the goodness of god , and so sutable to the state of the world , that no wise and vertuous person can doubt but that it is or will be set on foot at some time by divine providence ; and that if the messias be come , and the writings of the new testament be true , in the literal sense it is on foot-already . . we have , i think , fully enough set forth the reasonableness of christian religion in the idea thereof , it may be more fully then was needfull , before we come to prove that it is more then an idea . we shall by way of recapitulation contract the more intelligible frame thereof into a lesser model , that its due symmetrie and proportion may be better seen at once . which will be both a relief to our memory , and also a help to our judgment , when we shall have a more easie opportunity of considering the solid strength and handsome congruity of the whole fabrick . . and i dare challenge the most maliciously-wise and skilfull , if he can find any rational exception against the structure of this so intelligible a truth , whose foundation is no less firm then what is built upon these undeniable grounds ; that there is a god , and a perfect and particular providence , that there are angels , and spirits of men really distinct from their bodies , and that the one as well as the other are lapsable . which things i have demonstrated * partly in this present treatise , * partly in other writings ; and i appeal to all the world if they have any thing solid to oppose against what i have writ . moreover , that this lapse of men and angels is their forsaking of the divine life , and wholy cleaving to the animal without any curb or bounds ; whereby as well the fallen angels or devils as man himself are become , as much as respects the inward life , mere brutes , being devoid of that touch and sense of the divine goodness . and therefore their empire is generally merely like that of the beasts , according to lust and power , where the stronger rules with pride and insolency over the weaker ; and so the devils being a degree above men , of more wit and power then they , it naturally falls to their shares to tyrannize over mankind , who were in the same condemnation with themselves , having become rebels to god as well as they . . and it is but a piece of wisdome and justice in that great judge and dramatist god almighty , to permit this to be for a season : and therefore the generality of the world were to be for a time under the religion and worship of devils , who were wild and enormous recommenders of the mere animal life to the sons of men without any bounds or limits ; themselves in the mean time receiving that tribute of abused mortals which was most agreeable to their pride and tyrannical natures , that is , religious worship and absolute obedience , as i have proved by many examples in history . . and that god should stand silent all this time is no wonder , partly from what i have intimated already , and partly because he is out of the reach of any real injury in all this ; as also because the object of this irregular fury of both men and devils , in which they please themselves so much , is but the effect of that one power from whence are all things , or some shred or shadow of the divine attributes . for i have shewn fully enough that all the branches of the animal life are good and laudable in themselves , and that only the unmeasurable love and use of them is the thing that is damnable . the great rebellion therefore of both men and angels is but a phrantick dotage upon the more obscure , evanid and inconsiderable operations or manifestations of that power which hoots into all . . in this low condition is held the kingdome of darkness , who , maugre all their lawlesness and rebellion , do ever lick the very dust of his feet from whom they have revolted . for there is no might nor counsell against the eternal god , but his will shall stand in all . that all-comprehending wisdome therefore was not outwitted by these rebels , but she suffered them to introduce a darkness , out of which herself would elicite a more marvellous and glorious light , and let them prime the tablet with more duskish colours , on which she was resolved to pourtray the most illustrious beauty that the eyes of man could desire to look upon . . and that there is a lapse of men and angels , is very manifest . that of man is so plain , that not only the better sort of philosophers , such as the pythagoreans and platonists , but the making of laws and appointing of punishments and mens general confession of their proneness to vice and wickedness , doth abundantly testifie . and that there are wicked spirits or evil genii , as well as good , the religion of the pagans , and the confession of witches , and the effects of them in the possessed are a sufficient argument . . now that wisdome , as i have said , that orders all things sweetly , is not in the least measure baffled by this misadventure of the fall of angels and men ; but looks upon it as fit fuel for a more glorious triumph of the divine life : and that noted aphorisme amongst the pythagoreans , who laid no principles for mean ends , comes in fitly here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the worser is made for the service and advantage of the better . and the kingdome of darkness , no question , by him that rules over all is very dextrously subordinated to the greater advantage of the kingdome of light , it yielding them a due exercise of all their faculties in the behalf of the divine life , which god most justly does magnifie above all things ; as also a most successfull victorie and triumph . so that the period of ages ought to end ( so exact a providence attending things ) as a very joyfull and pleasant tragick comedie . this the reason of man will expect upon supposition that there is a god and providence , as most certainly there is both ; especially if one quality of souls and spirits be better and more precious then another , and the divine life the most lovely perfection of all . . which is as true as touch to all that have once tasted the excellency of it ; and the ignorance of the blinde is no argument against the certain knowledge of them that see . for one soul , angel or spirit ( though they may be the same in substance , as all corporeal things are the same in matter ) may differs as much from another , as gold , diamonds and pearls do from common dirt or clay , or the most exquisite beauty from the horriblest monster . that therefore that is base shall be rejected , and that which is precious and noble shall be gathered up , in that day that the lord shall make up his jewels . . and that there will be such a visible day of vengeance wherein the whole earth shall burn with the wrath of god , not only the common fame throughout all ages and places , of the final conflagration of the world , and natural reasons in philosophy , but also a necessity of some universal , palpable and sensible punishment on impudently-prophane and atheistical people , is a warrantable inducement to believe . . the great good therefore that does arise out of this revolt of men and angels , is a setting the activity of the creation at an higher pitch , and making the emanations of all manner of life felt more to the very quick , exciting and employing all the faculties and passions of souls and spirits in a greater degree of life and motion , with more vigilancy and a more favoury sense of acquired enjoiments , then if there had been no such opposition betwixt the light and dark kingdomes . . now therefore though god may seem at first to give the dark kingdome and animal life the start of the divine , yet he is in due time , by some very effectual means , so to raise up , so to back and assist the divine life against the powers of darkness , that she may be found to have very visible victories against the usurpation of satan over the sons of men . wherefore the divine wisdome that does not act according to absolute power , but according to the congruity of the nature of things , is to wind off mankind from the slavery of the devil , and reclaim them from the irregularities of the animal life to the embracement of the divine , by such a way as is most accommodate to the humane faculties and capacities . . and what do we think could work more kindly upon the nature of man to disenslave him from the bondage of satan , and to make him close with the divine life which he had forsaken , then to exhibit a very visible example thereof in some venerable person , who should earnestly exhort mankind to follow his steps and practices , and whose doctrine should be confirmed with sensible testimonies from heaven , in approbation and exaltation of his person , shewing that he is the only beloved , the darling and delight of the eternal god , with some such expression as this from the very clouds , this is my beloved son , hear him ? in brief , that his birth , life and death should be adorned with such miraculous and supernatural circumstances , that it may be visible to all men that are not willingly blinde , that this man was a true and infallible messenger sent from god ? which would be a very forcible battery laid against their outward senses . . but being that this had been the sadder message by how much more they had been ascertain'd it had been true , that they must forsake the exorbitant pleasures of the animal life , and keep close up to the divine ; it was also requisite that they might be assured of a proportionable reward for so great an agony as they were to undergoe in mortifying & castigating their natural or habitual desires , and betaking themselves to the streighter way . and therefore it is fit that that truth that is so obscure and incredible to the generality of men , should be made grosly manifest to the meanest capacities ; i mean the reward of a blessed immortality after this life , and the regaining of heaven or paradise which lapsed mankind had lost . the certainty whereof i cannot tell how it may be better assured to them , then by the witness of one whom we are sure is infallible , and who saies expressly that he came from * thence , and after death is to go thither again , and does not only tell the world so , but proves it to outward sight , he being raise out of his grave after he was perfectly dead , and ascending into the heavens where flesh and bloud cannot inhabit . which is a visible demonstration of the soul's immortality , and as feelingly accommodate to the slowest apprehension , as if some man , of whose honesty the people were indubitably assured , should descend from some high hill , where none of the country had had the hap to have been as yet , and should tell them what pleasant woods and groves there were there , full of all manner of delicious fruit , a true terrestrial paradise , and that it was not so steep or inaccessible as they imagined ; and therewith should return thither in the very sight of those that questioned the matter . this consideration would reach their very inward reason and indispensable interest . for they that are the lowest lapsed , are not fallen from the sense of their own good , and from a desire of everlasting happiness if they find it possible . . this were enough to make mankinde weary of the devil 's tyrannical yoke . but in all revolts there ought to be some head ; and no person is so fit for such a purpose as he who is able to reward his followers , whose vertues are eminently opposite to the vices of the tyrant , and whose rule , when he is installed , will as little thwart the usual or natural and innocent propensions of the people as may be . wherefore whereas the devil's government is notorious for unspeakable pride , insolency and cruelty to mankind ; ( as has been at large discovered in those bloudy sacrificings and despightfully misusings of men in a way of superstition , which no man can doubt to have any better author then satan himself ) the head of this warrantable revolt must be singularly kind and tenderly and affectionately loving and compassionate to the generations of men , as also very humble and lowly , and be so far from requiring such abominable and bloudy homages as the sacrificing of men to him , that he would willingly lay down his life for their sake . which must needs prove an unspeakable endearment of the affections of his followers to him , and raise in them a more vehement detestation of the devil's tyranny . but because love is ineffectual that has no power of doing good , this head becomes the more perfectly compleat , if he be found not only so kind as to be willing to lay down his life for his subjects , but also to be able to save them from all the inconveniences that opposite power intangled them in , whose wages were no better then eternal death ; and therefore it was fitting that he should have a power from god of giving everlasting life and crowning them with a blessed immortality at the last day , and of saving them from that general destruction that will in time seize as well on the rebellious angels as the unreclaimed souls of men . . lastly , those natural & innocent propensions of mankind are gratified in this head we speak of , if there be such properties in him as are sutable to their opinions , practices and desires , in matters of religion . and we know by history that the heathen were very prone to suspect those that were their eminent benefactors to have been born of more then humane race ; and that they had so high sense of gratitude toward them , that they deified them after their deaths , and did them divine honour . adde to this , their conceit of the necessity of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the appeasing the wrath of the gods , and of the convenience of their dii medioxumi . wherefore if divine providence add these gratifications also , in the choice of the head she shall appoint for the opposing and beating down the kingdome of satan , the matter is still more completely fitted and accommodated to the humane faculties ; which having been long abused by idle mistakes , cannot but be highly transported with joy upon the discovering their true and warrantable object : and so the nations will finde such a prince and leader , as the more they behold him and eye him , the more they must become enravished by him ; divine wisdome condescending by this contrivance to the utmost curiosity of courtship , to win off poor lapsed mankind from the tyranny of satan to the kingdome of god. . this is a short review of the more intelligible part of christianity ; the reasonableness whereof i take to be such , that i dare appeal to the judgment of any , if it be not so worthy of the divine wisdome and goodness , and so fitly suited unto the nature and condition of things and the state of men upon earth , that it is indispensable but that providence some time or other should send into the world such a prince and redeemer of his people out of the captivity of the devil , as we have described : who having declared the promises of eternal life to his faithful followers , and so raised himself a party against the powers of the dark kingdome , should exercise the creation with this noble and high-concerning conflict , and after a due time of trial of the faith , resolution , constancy , love , and obedience of his adherents , return visibly again at last , according to promise , giving victory , peace and a blessed immortality to his own , and pouring down wrath and vengeance and utter destruction upon his implacable and contemptuous enemies . this providential contrivance , i say , looking upon it in the idea , is so congruous and rational , that there is no wise and vertuous man but will easily assent , that it will some time or other be set afoot in the world. but i shall now endeavour to make good that it is already on foot , and that this period of providence is begun in the appearance of iesus christ the son of god and of the blessed virgin : that is , that our christian religion , as it relates to the person of christ , according as i have propounded it and displaied it in the main branches thereof , is not a mere idea , but a real and actual truth . which i think will be sufficiently demonstrated , if i prove that the expected messias is come , and that the writings of the new testament are true . for nothing then can defeat our design , unlesse a man will be so wild as to pervert the literal sense of those writings , and turn every thing miraculous there into an allegory . chap. xii . . that the chief authour of this mystical madness that nulls the true and literal sense of scripture is h. nicolas , whose doctrine therefore and person is more exactly to be enquired into . . his bitter reviling and high scorn and contempt of all ministers of the gospel of christ that teach according to the letter , with the ill consequences thereof . . the reason of his vilification of them , and his injunction to his followers not to consult with any teachers but the elders of his family , no not with the dictates of their own consciences , but wholy to give themselves up to the leading of those elders . the irrecoverable apostasie of simple souls from their saviour by this wicked stratagem . . his high magnifications of himself , and his service of the love , before the dispensation of moses , john the baptist , or christ himself . . that his service of the love is a third dispensation , namely of the spirit , and that which surpasses that of christ ; with other encomiums of his doctrine , as that in it is the sounding of the last trump , the descent of the new jerusalem from heaven , the resurrection of the dead , the glorious coming of christ to iudgment , and the everlasting condemnation of the wicked in hell-fire . . that h. nicolas for his time , and after him the eldest of the family of the love in succession , are christ himself descended from heaven to judge the world , as also the true high priest for ever in the most holy. . there being therefore this only obstacle to our prosperous procedure in this affair , and the spreading of this mystical madness being most of all from the esteem and authority of that highly-adored enthusiast , h. nicolas of amsterdam ; i find my self necessitated to make here some stop , to discover his enormous doctrines , and the groundlesness of them ; as well to undeceive his seduced admirers , as to justifie my own * publick dislike of him , that i may not seem to have been in the least measure either rash or injurious . and that we may the better proceed therein , i shall first present him to you in all his ruffe and glory , adorned with the testimonies of his own style , such as he would appear to the world to be ; and then examine if there be any ground of believing him to be such ; and lastly offer reasons whereby i shall clearly demonstrate that he is not what he pretends to be . . and that his lustre may seem as big as he desires , you shall first hear what pittifull things all are that are not found of his sect , if you will believe his censure of them ; namely , * that there is no knowledge of christ nor of the scripture but in his family ; that without his god-service of the love all the god-services , wisdome , and doctrine out of the scripture , let them be taught by those that are never so well learned therein , is but witchery and blindness . * and that as many as misbelieve and oppose his service of the love , are earthly and devilishly minded . * and that there is no remission of sins out of his communialty . * that it is assuredly all false and lies , seducing and deceitfull , what the ungodded or unilluminated men out of the imagination or riches of their knowledge and out of the learnedness of the scriptures bring forth , institute , preach and teach . that all teachers and learners out of his communialty are a false christianity and the devil's synagogue or school , yea a nest of devils and all wicked spirits . and of their knowledge compendiously and at once he pronounces , it is a false being , the devil , the antichrist , the wicked spirit , the kingdome of hell , and the majesty of the devil . no better then this is the most sober and carefull reasoning out of the holy scriptures , or the simple apprehension of the history of christ and all his promises , be they by never so sincere and devout souls , if they be not of his blessed family of the love , who have the luck to be the only-illuminated in the world. of this you may read more fully in his first exhortation , chap. . and . which ugly and uncharitable character he gives of all christians besides his own family ( who yet are indeed ( as you shall hear anon ) no christians at all ) must needs imbitter the spirits of his professed followers , and envenome them beyond all measure against the ministry of the gospel according to the letter thereof . which yet clearly enough sets out to us the history of christ , his promises and precepts ; neither is there any mystical meaning that is true , that is not literally set down in the text. so that all their boast is but of allusions and phrases , nor can they produce any thing that is not already plainly before our eyes in the letter it self . and therefore if they have any choice secret to themselves , it is the mystery of infidelity and unbelief , a bold and groundless presumption that the history is not true . . which presumption makes them so peremptorily conclude all the scripture-learned under ignorance , none of them hither to having been so nasute as to smell out the least falsity in the oldness of the letter . and therefore that their novices may not be entangled nor distracted through the simple belief or plain doctrine of ordinary christians , he exhorts them not to hearken to , nor believe any other service or information but what is administered by the elders in the house of the love , * enjoins them to give up their understandings wholy to the eldest of the family , and to give ear to none else but the teachers of his own sect. * nay he will not so much as suffer them to appeal to the light that is within them , nor to judge themselves nor be judged by their own consciences , but only by the elders of the house of the love , concerning whom they must not have the least suspicion of errour or unfaithfulness . which is the greatest tyranny and slavery upon the soul of man that can be devised , and a shrewd indication that those elders will approve and advise things against express scripture , reason and conscience . and thus is many a poor simple lamb catched out of the fold of christ , and carried quite away without recovery into the thickest and remotest woods and darkest caverns or dens to be devoured by this white wolf , who by his gracious speeches , heart-melting insinuations , soft-soothing language , that is oiled and perfumed with nothing but love , first intices the little ones , after whom his mouth most of all waters , to a great esteem of himself , and then utterly extinguishes in them , to their eternal destruction , all that faith they had in the person and promises of our ever-blessed saviour . which he does by intercepting all aid that the use of reason and the knowledge of the scripture could administer , giving them such hard language as we have above recited ; the civilest aspersion he bestows being , the imagination of the knowledge : but magnifying himself and his service of the love , that is , his own doctrine , above whatever yet appear'd to the sons of men , as you shall now hear . . for he sets himself above abraham , moses , david , and all the prophets , above iohn the baptist , yea above the person of christ himself . for indeed he will allow that the service of the fathers in the covenant of circumcision until moses was the forefront of the true tabernacle ; and that moses in figures and shadows set out the true being of the true sanctuary of god in the spirit ; and that to david and the prophets was shewn the true being in the spirit of their sight : that iohn the baptist was a preparation by repentance to an entrance into the holy of the true tabernacle ; and that this holy of the true tabernacle is the service of christ in the belief : but the holy of holies , or the most holy , this he reserves to himself and his service of the love. * wherein , as he boasts , is the perfection of life , the completion of all prophecies from the beginning of the world , the righteous judgment of god , the throne of christ before which all things must needs be manifested , the perfect being of the godhead , and the true rest of the chosen of god. he calls also this his service of the love the last day , and the perfection and conclusion of all the works of god. whereby he would intimate it to be an everlasting seventh day or sabbath . and yet he will have it also the eighth day , as if he affected an holy-day beyond that of god himself , and a time beyond eternity . . again , in his prophecie of the spirit of love , he sets himself highest in the enumeration of the three principal services , namely the service of the law under god the father , the service of the belief under christ the saviour , and the service of the love under the holy ghost . the affectation of which office he learnt of his master david george , as is noted by them that have wrote of these enthusiasts . i omit to speak of lesser encomiums of his doctrine ; as that it is the last trump , that sure word of prophecie ; that his day of the love is that new day that the lord has made , abundant in clearness and full of eternal joy , the new ierusalem descending from heaven , and the inheritance of the right-perfection . we will conclude all with what he writes in his revelation of god. behold presently in this day is the kingdome of the god of heaven and his righteousness , the godly majesty and his glory , as also the salvation of christ and the eternal life appeared in perfect clearness , with great triumph and ioy ; the resurrection also of the dead , the cleansing of the earth , the blessing of all generations , the righteous iudgment of god , the glorious coming of christ with all the thousands of saints , and the everlasting condemnation of all ungodly in the hellish fire . what therefore can you expect more then is accomplished in his service of the love ? and what greater person can there be then he who sets so glorious a dispensation on foot on the earth ? let us therefore take notice what he makes himself in the midst of this glory and pomp which he sets out . . as if it were a small thing for him to be raised from the dead , and to be anointed with the holy ghost , * he boasteth further that god has sealed in him the dwelling of his glory and of his holy name ; and elsewhere that he is godded with god , and consubstantiated with the deity : and expresly in his evangely , chap. . he declares how god has manned himself with him , and godded him with his godhead , to a living tabernacle , a house for his dwelling , and to a seat of his christ the seed of david ; and how the judgment-seat of christ is revealed out of heaven from the right hand of god , and that on the same judgment-seat of christ there sitteth one ( meaning himself ) in the habitation of david which judgeth uprightly , thinketh upon equity , and requireth righteousness , and that through him god will judge the compass of the earth . * this , in his introduction to the glass of righteousness , is the right messias , the high priest for ever in the most holy , the noble king of israel and iuda , that possesses the seat of his father , an everlasting peaceable prince over the house of iacob according to the promises . but you 'l say this cannot be understood of h. nicolas , but of christ , according as he has wrote * elsewhere , that there is in his communialty of the love a true iudge , iesus christ our lord and king , which executes the right iudgment of his father according to the truth . but we are also to understand that this christ , that sits on the throne of his father david , is the eldest father of the family of love , as appears out of his evangelium cap. . sect . . and . which places compared with what has been recited , it is clear that h. nicolas is this christ on the seat of david for his life-time ; and , which is still worse , and the seed of endless madness and blasphemie , that this wild presumption of the eldest in the family being the very christ from heaven returned to judge the world with equity , will be entailed upon their successors for ever . and that the appearance of this christ may be the more glorious and more answerable to the very phrase of scripture , he is accompanied with angels as well as saints , some of his elders being adorned with the glittering title of seraphims , as is to be seen in the legend of his life , entituled mirabilia dei , as also in his glass of righteousness . chap. xiii . . an examination of all possible grounds of this fanatick boaster's magnifying himself thus highly . . that there are no grounds thereof from either the matter he delivers , or from his scriptural eloquence , raptures and allegories . . the unspeakable power and profit of the letter above that of the allegorie , instanced in the crucifixion , resurrection , ascension of our saviour , and his coming again to iudgement . . that allegorizing the scripture is no special divine gift , but the fruit of either our natural phansie or education . . that he had no grounds of magnifying himself from any miracles he did ; . nor from being any special preacher of perfection or practiser thereof . . of that imperfection that is seated in the impurity of the astral spirit and ungovernable tumult of phansy in fanatick persons . . but enough has been related to shew that transcendent esteem this enthusiast had both of himself , and also would insinuate into others , of his own person and doctrine . let us now consider what right or ground he had to assume so much to himself , or others may have to attribute so much unto him . and to bring all the inducements imaginable into view ; this high conceit of his of being so supereminent a person , must arise either from the matter he does deliver , or his eloquence , or the raptures he was in when he penn'd down his revelations , ( as he would have them thought ) or from the mysteriousness of his allegories , or from his evangelizing the perfection , or lastly for that he was prophesied of in the scriptures , as he in whom all things should be fulfilled . . now for the main matter he delivers plainly and above-bord , it is the excellency of love. which is so essential a truth to christianity , * and plainly inculcated in the gospel , and so effectually recommended , that there is no true christian can miss of it . so that we need no new instructer in that divine grace , much less any inspired prophet to teach us what is so plain to us already . and therefore if there be any thing new in this doctrine of love , it must be such a kind of love that is new to christians , i mean to true christians ; but not to the gnosticks , nor the school of simon magus , who spoke as magnificently of himself as this impostor can do possibly . and for his scriptural eloquence , his raptures and transportations in the penning down his writings , how that such things arise frequently from nature and complexion , is abundantly declared in my enthusiasmus triumphatus : ( to say nothing of worser assistences then mere complexion ) as also the dexterity of allegorizing ; which yet how distortedly he performs , i shall note anon . . in the mean time i hold it well worth our observation , how giddy and injudicious those persons are that are so mightily taken with the mystical sense of such parts of the history of christ as are most profitable in the belief of the mere letter : such as his passion , resurrection , ascension , his session at the right hand of god , and his coming again to iudgement , when he will change these vile bodies of ours into the similitude of his heavenly body . for making this a mere representation of something to be performed within us , namely his crucifixion , of our mortifying of the old man , his resurrection , of our rising to newness of life , his ascension into heaven and sitting at the right hand of god , of our entrance into and rule and reign in the heavenly being with christ in the spirit , and his returning to iudgement , the judging and governing our natural and earthly man with righteousness and equity ( which allegories , or rather not so good , is the deepest wisdome and divinest revelation that is to be found in this admired prophet ) such allusions , i say , and similitudes as these have no more force nor efficacy to urge us , or help us on to those accomplishments they represent , then if the history of christ were a mere fable . but if , in stead of making them resemblances , we should use them as arguments from a true history , they have a power unspeakable for the making us good . * for thus any ingenuous spirit would melt into remorse , when he considers how the son of god , out of mere love and compassion to him , was crucified for him ; and thereby will willingly submit to all the pain of mortification in a kindly gratitude to his saviour : * and from the belief of the resurrection of christ from the dead , will be the further animated in his pursuance of the resurrection to an holy life , being assured of eternal enjoyment of his labours by a blessed immortality ; of which also his ascension into heaven is a further pledge , and his sitting at the right hand of god the greater motive to take off his mind from earthly desires , and to think of those things that are above . * and lastly , his certain hope of obtaining that crown of glory which christ the righteous judge shall give unto him at the last day ( i mean that glorified and heavenly body ) will be the greatest ingagement imaginable to spend the strength of his natural body in his service , to expose it to all hardships , yea to death it self , if need so require , for the honour of his saviour ; and in the mean time to possess it in all sanctity possible , in a gratefull observance of his commands from whom we expect the redemption of our bodies . . wherefore the literal meaning of the history of christ being so powerful and effectual to the making of us good , it is a sign of a great deal of folly and levity to dote upon mere allegories and allusions , that have no force at all in them to move us to godliness and vertue ; or to surmise that there is any thing spiritual or divine in the mere allegorizing of the scripture . for there is nothing divine , saving our full assurance of the holy truths themselves that are delivered in the gospel , whether they be life or history , for this is a spiritual gift indeed . but that we conceive that one may represent the other , that is only the natural nimbleness of our phansy , or a dexterity accruing to us from use and education ; such as i question not but was in saint paul , who was brought up a pharisee , & the●efore was well versed in their midrash or mystical meaning of the history of the old testament , which made him so prone to such applications in the new. but this was no such special inspiration or peculiar spiritual attainment in him above the rest of the apostles , but merely a cast of his office , a specimen of his former education , which accustomed him to allusions and allegories in the interpreting of the law. so that i much pity those poor * souls that are so transported and overcome with those allusions and allegorical reflexions , as such high attainments , that they think themselves illuminated above the capacities of all other mortals , being more pleased with the gaudy colours of the rainbow then with the pure light which is reflected thence : which yet all true christians plainly see and feel in the simplicity of its own nature , without any such cloudy refractions ; and know that the rest is not the dictate of the spirit , but the mere service of phansy lending its aid to the setting forth of divine perceptions . and yet this slight sallad is the chief food this pretended prophet feeds his followers withall , and the greatest demonstration of his being extraordinarily called and inspired . . for as for miracles , he never did any , as you may see in that book of his life entituled mirabilia dei , where nothing miraculous is recorded , unless a certain prophetical dream , wherein he seemed to be frighted , together with some devotional expressions after he awakened out of it ; as also a lucky escape out of the hands of his persecutors , who haply being not so vigilant as they might be , the phrase of the story makes them struck with blindness ; and lastly his witty questions and answers to the priest or confessor when he was a child : wherein he does so fully utter the chief of his doctrine , that he seems as wise at eight years old as ever he was since , though he lived to a very considerable age. but any one that has any insight in things may easily discern that the discourse was never intended for a true history , but a spiritual romance . so that as petty businesses as these are , they have no assurance of their truth . . now for his pretensions of being the most eminent preacher of perfection , it is a mere boast . for whether he means by perfection , love , which is the perfection of the law , it cannot be more clearly and advantageously preached then it is in the new testament by christ and his apostles . * and what comparison is there betwixt such a teacher of love , who being the declared son of god by signes and miracles , gave his life out of dear compassion to mankind , and a soft fellow that onely talks fine phrases to the world ? or whether he pretend to a more general perfection in the divine graces or holy life , whose root is true faith in god and his promises through christ , and the branches charity , humility and purity ; it shall appear anon , that as for true faith he is perfectly fallen from it , and that he is as a dead tree pulled up from the root . and for the present it is evident also out of his own writings ( not to charge him with accusations out of others ) that he is far from being perfect either in charity , humility , or purity . for what greater sign of uncharitableness , then to charge all men that are not of his communialty to be of the synagogue of satan and children of the devil ? and what greater pride , then to prefer himself before abraham , moses and christ , and make as if he were god himself come to judge the world with his thousands of saints and seraphims ? and lastly , what greater symptoms of lust & impurity , then to be sunk down from all sense and presage of a life to come ? to say nothing of his complaints , in his glasse of righteousness , of such as came in to spy out their liberty , * and his lusty animations against shamefacedness and modesty in men and women , and their shiness to such acts as ordinary bashfulness is loath to name . which in my apprehension are very foul spots in that glasse of his , as if it had been breathed upon by the mouth of a menstruous woman . . but there is also a more subtil uncleanness , from which who is not free , if he knew his own weakness , he would be ashamed to profess himself perfect ; and that is the impurity of the astral spirit , in which is the seat and dominion of unruly imagination . hence are our sidereal or planet-strucken preachers and prophets , who being first blasted themselves , blast all others that labour with the like impurity , by their fanatick contagion . those in whom mortification has not had its full work , nor refined the inmost of their natural complexions , are subject to be smitten and overcome by such enthusiastick storms , till a more perfect purification commit them to the safe custody of the intellectual powers . wherefore let this pretended prophet boast as much as he will of his glorious resurrection from the dead , it is manifest to the more perfect , that he has not yet so much as passed through that death that should have led him to the unshaken kingdome of truth , and letten him in to the immovable calmness and serene stilness of the intellectual world , where the blasts and blusters of the astral spirit cease , and the violence of phansy perverts not the faithful representations of eternal reason . for god is not in these fanatick herricanoes , no more then he was in the tempestuous wind , earthquake , or fire that passed before the prophet elias . but the divine truth is to be found in that still small voice , which is the echo of the eternal word ; not urg'd upon us by that furious impulse of complexionall imagination , but descending from the father of lights , with whom there is no shadow of change . this was an attainment out of this boasters reach , of which he had not the least sense or presage , and therefore was wholy given up to the hot scalding impressions of misguided phansy in his astral spirit . which being strangely raised and exalted in this false light , has a power by words or writings to fire others , and to intoxicate them with the same heat and noise in their enravished imagination , whereby that still and small voice of incomplexionate reason cannot be heard . chap. xiv . . that neither h. nicolas nor his doctrine was prophesied of in holy scripture . that of the angel preaching the everlasting gospel groundlesly applied to him . . as also that place iohn . . of being that prophet . . his own mad application of acts . v. . to himself . . their misapplication of cor. . v. , . and hebr. . v. , . to the doctrine of this new prophet . . their arguing for the authority of the service of the love from the series of times and dispensations , with the answer thereunto . . that the oeconomie of the family of love is quite contrary to the reign of the spirit . . that the author is not against the regnum spiritûs the cabbalists also speak of , but onely affirms that this dispensation takes not away the personal offices of christ nor the external comeliness of divine worship . . that if this regnum spiritûs is to be promoted by the ministry of some one person more especially , it follows not that it is h. nicolas , he being a mere mistaken enthusiast , or worse . . and therefore being blinded with the wind and dust of this fanatick tempest , they are carried on to so great a piece of folly , as to fansy this mistaken wight so sacred and divine a person as to be prophesied of in the holy scriptures . but the places that are alledged are so weakly and ineptly applied , that it is a further confirmation of their being strangely hood-winked and held down with an over-bearing effascination and witchcraft . for how vain a thing is it to make this man that angel that preached the everlasting gospel , whenas that angelical preachment was at least seven or eight hundred years before he lived , according to all those interpreters that have endeavoured to give a solid and coherent account of s. iohn's prophecy ? but this is more then i need attempt , ( or it may be can be done ) to confute this assertion by chronological demonstration . it is sufficient to note that it is groundless , a mere phansy unbacked by reason and argument ; whenas on the contrary there is evident reason against it ; this person whom they so much adore being rather a decryer of the everlasting gospel then a preacher of it , as shall appear in due time . . the second conceit of his being prophesied of in scripture is fixt upon that of s. john . verse . where they would have him to be that prophet , viz. an eminent prophet distinct from elias and christ. but it is very discernable how weak an alledgement this is . for first , if there were such an eminent prophet expected distinct from elias and christ , it does not follow it is he . and then again , this expectation of the jewes is no divine testimony . and thirdly , as some interpreters have noted , they expected him before the coming of elias , as elias before the coming of christ. others understood by that prophet the prophet ieremie , who is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that prophet of god. and lastly , amongst the rest that excellent critick and pious interpreter castellio renders it simply , a prophet , the sense being , at least art thou a prophet ? see castellio upon the place . so many weaknings are there of this groundless fiction of his being prophesied of in this place of scripture . . but i shall produce a third place , and that of his own chusing , acts . where god is said to have appointed a day in which he will judge the world in righteousness by that man whom he hath ordained ; whereof he hath given assurance unto all men , in that he hath raised him from the dead . this shameless enthusiast does not stick to apply to himself this place , as if he were the man prophesied of therein . whenas it is manifest it is meant of the person of christ , whom god had corporeally raised from the grave , as a palpable pledge and assurance that the world should be judged by him according to the scriptures , math. . . but supposing the meaning to be that which this fanatick boaster would have it , see what sense it will make with the preceding verse , which would be this , that god now commands all men every where to repent , namely , because years hence he will raise up h. nicolas from the dead , in a moral sense , who shall judge the world by his doctrine . what bedlam madness is this to vent such expositions of the holy writ upon pretence of higher inspiration then ever was yet in the world ? the apostle's exhortation would be as wild sense as if one should earnestly cry unto the people walking in paul's to run out of the church as fast as they can , because it is ready one thousand five hundred years hence to fall down upon their heads . . that i may not omit any places that they alledge , i will adde also cor. . v. , . for we know in part , and we prophesy in part : but when that which is perfect is come then that which is imperfect shall be done away . and hebr. . v. , . therefore leaving the principles of the doctrine of christ , let us go on unto perfection ; not laying again the foundation of repentance from dead works , and of faith toward god , of the doctrine of baptisme , laying on of hands , and of the resurrection of the dead , and of the eternal judgement . from these two places they are wont to gather that the doctrine of christ is imperfect , and a more perfect doctrine was to come , which is , say they , the doctrine of hen. nicolas . which argument is as weak and frivolous as blasphemous . for it is plain that in the former place he compares not any doctrine to be set on foot on earth with the present doctrine of christ and knowledge of the apostles , but the condition of the knowledge of the christian church in this life with that which she shall have in heaven : and therefore he saith , now i know in part , but then i shall know even as i am known . what , does s. paul mean that he shall know nothing clear till h. nicolas his time ? o the madness and impudence of these giddy interpreters ! and to the latter text ; what , would they have us to let go our christian creed under pretence of a new doctrine which is more perfect ? yea certainly they would so , as will appear more plainly anon . but how shamefully they abuse this scripture to that execrable end , is evident from the following verse , and this will we do , if god permit . that is , the apostle himself will deliver that doctrine of perfection he mentions in the first verse ; and therefore it is no prophecy of the doctrine of h. nicolas , but a more exquisite declaration of the excellency of christs priesthood ; which is too long and too accurate to fill a short creed . but what pittiful shifts are these deluded fanaticks put to , when they have no better alledgements then these for their rebellious errours against christ ? . i shall conclude my examination of their grounds of believing this fanatick so great and eminent a prophet , with something a more trim conceit of his followers , whereby they would countenance their high opinion they have of him , which is hinted also from himself ; namely , that the series of times and providence seem to give witness to the mighty professions he makes of his own ministry . for as there was for a time a service of the law under god the father , and then a service of the belief under christ the son ; so likewise the holy ghost must have his turn and have his service : and what service can that be , but the service of the love ? to which i answer , that if they speak this in good earnest in reference to the three hypostases of the ever-blessed trinity , it is plain that that mystery was not communicated to the world under the law of moses , but concealed in the hidden cabbala among the wise men and prophets , not to be published till christ ; for the better clearing and fitter recommending the theory of his union with the eternal word . with the appearance therefore of christ , with whom all the fulness of divine wisdome was to be imparted to men , a distincter knowledge of the deity and clearer assurance of the immortality of the soul ( the main branches of the ancient cabbala ) was also communicated . but it is no where said , nor can be conceived , that god the father distinctly from the son and holy ghost gave the law to moses ; but it was an act , as all acts ad extra are , of the entire godhead . nor is the father nor the holy spirit excluded in the oeconomie of the gospel , but their glory is acknowledged coequal and their majesty coeternal . nor again can the church ever cease to be under the belief of iesus christ , so as that any other god-service should justle that out by its succession . for the belief of the promises of christs coming again visibly to judgement and crowning his true members with eternal life and glory , must of necessity continue till the promises themselves be fulfilled : which are but phantastically conceived to be fulfilled in the service of the love. . moreover how can that dispensation pretend to be the ministry of the spirit , where men are kept off from believing the inward manifestations of their own mind ( where alone they can be properly said to be taught of god ) and urged to give up all their light and consciences to be rul'd at the pleasure of the elders of his family ? this is not to be inspired by god , but to be taught merely by men , and to be carved and shaped out like a piece of dead marble by the hand of the statuary . so wholy unlike the dispensation of the spirit is this oeconomie of the service of the love. beside that it is a piece of rapine and robbery to appropriate that to their family which is the peculiar of every true believer in christ , who assuredly have the assistance of the holy spirit , * as i have proved at large in the following parts of my discourse . . but if any one will adventure to affirme , that after this dead forme of religion and external flattery of the person of christ , which has continued too-many ages , there will succeed a more general reign of the spirit of life and experimental knowledge of his sceptre and power in us , subduing all his enemies there under his feet , and renewing the world in true righteousness and holiness ; it is that which i in no wise oppose ; nay i must confess i have a fatal and unalterable propension to think it to be true , and that this may be that regnum spiritús which the cabbalists of old did presage , and does begin with the reviving of the witnesses in the apocalypse of s. iohn . of which things i have * already spoke . but in the mean time this is not the special work of any one man , but like the vision of * ezekiel , where breath comes from the four winds of heaven upon the bones already covered with sinews , flesh and skin ; and behold they lived , and stood upon their feet , an exceeding great army : an orderly company , such as the church of christ ought to be . for this internal power of the spirit will not annul or destroy the external frame of christian religion , as it referrs to the offices of the person of christ , the head of his church , ( as these satanical impostors would pretend ) but rectifie and corroborate it , and make it more irreprehensibly and enravishingly beautifull ; as there was more lustre in those raised bodies after the spirit of life had entred into them , then when they were mere dead carkasses . . besides , if we did conceive that this dispensation of christ in the spirit was to be in a more special manner promoted by the ministry of some one person , it does not at all follow that h. nicolas is the man ; and not onely so , but i am confident i shall make it manifest that it is impossible that it should be he . which i shall have sufficiently performed , when i have demonstrated that he is nothing at all of that which he pretends to be , but only a mere mistaken enthusiast , if not worse ; which was the last part of my purpose . and this i conceive is fully evinced by proving him to have laid aside all the offices of the person of christ , as he is man , and intercepted all the hopes of his visible return to judgement in the clouds of heaven , and of rewarding all true believers with that glorious crown of life in an heavenly body at the last day . which things are so clear in scripture , that the scripture it self must loose its authority if these things once loose their belief , as is manifest by what we have said * already in this present treatise . and therefore he that denies these things , it is plain he is not inspired of god , but is a minister and factor for the devil . chap. xv. . that the personal offices of christ are not to be laid aside : that he is a priest for ever , demonstrated out of sundry places of holy writ . . that the office of being a iudge is also affixed to his humane person , proved from several testimonies of scripture . . places alledged for the excluding christ's humanity , with answers thereto . . the last and most plausible place they do alledge , with an answer to the same . . now that the humane person of christ , as i may so call it , is not to be laide aside , is evident ( not to repeat what i have elsewhere alledged ) from the whole epistle of the author to the hebrews . for he that there is said to be an high priest for ever , is that very man who was crucified on the cross at ierusalem , who was said to be like unto his brethren in all things ; that he might be a merciful and faithful high priest , in things appertaining to god , to make reconciliation for the sins of the people : for in that he himself hath suffered , being tempted , he is able to succour them that tempted . and it is further clear that it is this very man we speak of , in that he is said to be born not of the tribe of levi , but of the tribe of iuda , chap. . . and yet he is there declared a priest for ever after the order of melchisedec . read the whole chapter ; nothing can be more clearly asserted then the everlasting high-priesthood of this man , who sanctifying the people with his bloud , suffered without the gate . which are such particularities as must needs affix the eternal high-priesthood to the humane person of christ. again in that he is said to suffer but once , it is apparent that it is to be literally understood of his humane person ; and every priest standeth dayly ministring and offering oftentimes the same sacrifices which can never take away sins : but this man after he had offered one sacrifice for sins , for ever sate down at the right hand of god , &c. and yet more fully in the foregoing chapter : for christ is not entred into the holy places made with hands , which are the figures of the true ; but into heaven it self , now to appear in the presence of god for us . nor yet that he should offer himself often , as the high priest entreth into the holy place every year with bloud of others . for then must he often have suffered since the foundation of the world. but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself . and as it is appointed unto men once to die , but after this the judgement : so christ was once offered to bear the sins of many ; and unto them that look for him shall he appear the second time , without sin unto salvation . to which you may adde that of peter , for christ also hath once suffered for sins , the just for the unjust , that he might bring us to god. and john . . if any man sin , we have an advocate with the father , iesus christ the righteous , and he is a propitiation for our sins . and if he was so in s. iohn's time , why not alwaies ? furthermore , romans . . for when we were yet without strength , in due time christ died for the ungodly . he saies not , by the ungodly , but , for the ungodly : which therefore cannot be allegorized but into nonsense . like that , verse . for if when we were enemies , we were reconciled to god by the death of his son. is any one reconciled by killing the holy life , the mystical christ in him ? wherefore it is plain that in s. paul's time the humane person of christ was the high priest who was an atonement with god by the sacrifice of himself . and god has not declared any where that he has or ever will put him out of his office , till his coming again to iudgement , when he shall appear the second time , without sin unto salvation , as you heard out of the author to the hebrews ; that is , when he shall not bring his sin-offering with him , viz. an earthly , mortal body , capable of crucifixion , but shall appear as a glorious judge to complete salvation to all them that truely believe in him , and expect his joyful coming ; at what time he shall finish the redemption of our bodies , and translate us to his everlasting kingdome in heaven . . and that this office of a iudge is assured to his humane person , is plain from what we recited out of the acts : namely , that god has given assurance to all men , that he will judge the world by the man jesus , in that he has raised him so miraculously from the dead . which is that very son of man that shall appear on his throne accompanied with his angels , matth. . and assuredly none will deny but that he who sitteth at the right hand of god , will come thence to judge the quick and the dead : but it is this crucified iesus , that for the joy that was set before him endured the cross , despising the shame , and is set down at the right hand of the throne of god , hebr. . . to which truth s. peter also witnesseth in the acts. where that very iesus whom the jews delivered up and denied in the presence of pilate , is said to be received into heaven , until the time of restitution of all things , which god hath spoken by the mouth of his holy prophets since the world began . this implies that at the utmost fulfilling of the periods of time he will again appear and finish the mysterie of righteousness , and perfect salvation to his people at the last , according as he has promised , john . no man can come to me , except the father , which has sent me , draw him ; and i will raise him up at the last day . which certainly is to be understood of his humane person , forasmuch as for that very cause he has made him judge of life and death , as appears chap. . ver . . for as the father hath life in himself , so likewise he hath given to the son to have life in himself ; and hath given him authority to execute judgment also , because he is the son of man. now when he saith , no man can come to me , except the father draw him , it is manifest , that by the father is meant the eternal hidden deity , whose workings and preparations within every mans soul fit him to join with christ's humane person , the visible head of the church of god : otherwise if by christ were here understood the eternal word , it would not be good sense . for that is that which draws , not the thing drawn to , in this place . again , whereas he saies , he will raise him up at the last day , it is evident that it is not morally or mystically to be understood , but literally ; otherwise it could not be defer'd till the last day , but should be done in this life . nor can it be understood of the day of the service of the love : for then the sense would be , that they that believed on christ some sixteen hundred years agoe , should become familists now , or rather some others for them ; which promises are insipid and ridiculous . wherefore it is this son of man , to whom god hath also given power to execute judgment . and the very same certainly is he that is represented on the great white throne , from whose face the earth and heaven fled away . rev. . and i saw the dead , small and great , stand before god : and the bookes were opened , and another book was opened which is the book of life : and the dead were judged out of those things which were written in those books , according to their works . and the sea gave up the dead which were in it ; and death and hell delivered up the dead which were in them : and they were judged every man according to their works . and death and hell were cast into the lake of fire . hell , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is here the region of the dead : and the whole frame and phrase of the matter here contain'd doth so plainly import that the judgment is concerning those that are dead , whether drowned in the sea , or buried in their graves , or in whatever other circumstances quitted this mortal life ; that this truth of christ's visible coming to judgment cannot be concealed or eluded by any allegorical fetches whatsoever . . nor have our inconsiderate adversaries any thing to alledge for their rebellious despising of the humane person of christ , unless two or three grosly-mistaken places of scripture . such as hebr. . v. . where moses is said to esteem the reproach of christ greater riches then the treasures in aegypt ; and chap. . v. . iesus christ the same yesterday , and to day , and for ever . out of which passages they phansie to themselves such a christ only as was as well in moses's time as now , and was ever the same from the beginning of the world and ever will be . but they plainly in these texts raise mountains of molehills . for the simple and genuine sense of the former is nothing but this , that moses bare such reproaches as christ and the firm professors of christ bear , which he uses as an argument of patience to the hebrews from the example of moses : unless you will interpret the place upon the supposition of christ being the prefect of israel before his incarnation . but the former sense is more plain and passable . and for the other place , it is nothing but an exhortation to perseverance from the constancy of the christian rulers and governours who persisted in their faith to the end : and the apostle tells them hereupon that the faith is the same still , and christ's assistance the same now that it was then to them , and will be ever the same to all true believers . which surely is all that is meant by jesus christ the same yesterday , and to day , and for ever . for to make yesterday to signifie from everlasting , is very rash and cross to the phrase of scripture , psal. . for a thousand years in thy sight are but as yesterday ; and job . for we are but of yesterday , and know nothing . which is very true of these new upstart interpreters . . but their last and most plausible allegation is that out of the corinthians , wherefore henceforth know we no man after the flesh ; yea , though we have known christ after the flesh , yet know we him so no more . here they think they have full commission to lay aside the humane person of christ from the example of s. paul. but their mistake is in not knowing the hebrew idiom of this place of scripture . for as that excellent interpreter hugo grotius has noted , the words are to be rendred , yea though we might have known christ after the flesh , that is to say , though i with others might have known christ after the flesh , and conversed with him here upon earth , nay have been something a-kin to him , as certain boasted themselves it seems at corinth , yet henceforth , saith he , we should know him after this manner no more , but as an heavenly prince : in whom he has the most interest , that is the most nearly renewed into the image of his life . or without this hebraisme , it may be an oblique monition to the aforesaid persons , and have rather the nature of an exhortation to them , then of a declaration concerning himself ; which they would be more certainly enforced to take to themselves , by how much more plain it was that paul never knew christ according to the flesh. that it has some such meaning as this , and not that of our adversaries , is plain from the precedent verse , where he expresly retains the humane person of christ in his priestly office : for that he saith , that he is that one man that died for all , ( not killed by all , as i noted above ) that they who live should not henceforth live unto themselves , but unto him that died for them and rose again . which is not sense , if it be not understood of the humane person of christ. and verse he does plainly profess himself the ambassadour of the crucified iesus , or legate of the great angel of the covenant ; now then we are ambassadours for christ , as if god did beseech you by us , we pray you in christ's stead , be ye reconciled to god. for he hath made him to be sin for us , who knew no sin ; that we might be made the righteousness of god in him . of which there can be no possible meaning that excludes the humane person of christ from his priestly office . we have therefore abundantly demonstrated that the person of our saviour is not to be laide aside , but that he is a priest for ever according to the scriptures . chap. xvi . . that hen. nicolas does plainly in his writings lay aside the person of christ , as where he affirms that whatever is taught by the scripture-learned is false , and that all the matters of the bible are but prefigurations of what concerns the dispensation of his blessed family . . other citations to the same purpose , and his accursed allegory of christ's celebrating his passeover with his disciples , whereby he would antiquate and abolish the true historical knowledge of him . . several places where he evidently takes away the priestly office of christ. . others that plainly take away his glorious return to iudgement and the resurrection of the dead in the true and apostolical sense . . we shall now make it as evident that this pretended prophet we speak of does lay him aside , whereby we shall clearly convince the world of his falshood and imposture . and this shall be chiefly out of his own writings . out of which we shall first produce such passages as in a more general manner infer what we aim at . as certainly such places doe , as expresly declare that whatsoever is taught of christ out of his communialty of the love , is all false . whence it does plainly appear , that the articles of the apostles creed understood according to the letter , are held false by this inspired communialty : for these articles are taught by them that are not of hen. nicolas his family . in his first exhortation chap. . he plainly declares , that the true belief in jesus christ is not to be found in any people upon earth that walk without the communialty of the love. and chap. . sect. , . he tels us , that it is a presumption against god and his saints , that any one out of the learnedness of the letter , or out of the imagination of the knowledge , taketh upon him to be a teacher or preacher , or to institute or intermeddle in any god-service or worship , unless he be an illuminated elder of the house of the love. and sect. . he does affirm that it is all assuredly false and lies , seducing and deceitfull , whatever is taught by others out of the learnedness of the scripture . again , in his evangely , chap. . there also he asserts , that to those that are without the family of love , all the matters of christianity to them are in images , figures and shadows , in similitudes , parables and closed books . where his meaning is easily understood out of chap. . sect . . for these figures he makes shadows of the true and spiritual things which were heretofore , through iesus christ , come to pass , seen , heard and preached , and have stood for a memorial of the true spiritual things which should , in the time to come , come to pass , namely by this inspired minister . whereby the history of christ is made a mere allegory and prophetick prefiguration of what is fulfilled in his dispensation of the communialty of the love : wherein all becomes fulfilled in christ , whatsoever was written of him , as he plainly asserts chap. . sect . . and he more abundantly declares himself in his prophecie of the spirit of love , chap. . that a man out of his natural and scripture-learned understanding has not any light or knowledge at all of the christian mystery ; yea he is so utterly void of the same , that he cannot understand the smallest tittle thereof : he may indeed speak out of the written word , but understandeth nothing thereof according to the truth ; but it is all covered and sealed before him in similitudes , images , figures and parables . where again it is easie to infer , that this great prophet holds nothing of the articles of the christian faith to be true in that sense the scripture-learned teach them : which is plainly to deny the history of christ , and to profess our selves mere infidels . out of which spirit of infidelity he has so distortedly allegorized all the clauses of the creed , that to such as are not bewitched and besotted by his fanatick blasts to a better opinion of him then he deserves , he must needs appear an infidel . lastly , in his introduction , chap. . sect . . there again he does boldly affirm , that it is certainly mere lies what the letter-learned institute or set forth , how clear soever in understanding , if they be yet unreformed by the love and her service . and in the following section he plainly declares , that the scriptures are not to be taught nor held forth historically , but as prefigurations of the promises that are fulfilled in his service of the love. whence it is evident he had no belief in the letter of the scripture , nor of the miraculous history of christ , and of the predictions concerning him , whereby our faith should be affixed to his humane person . against which he useth all diligence imaginable , as if not simple care but an inspired envy or satanical spite against the honour of his person did actuate him in all his writings . . to which purpose , i conceive , is that caution in his introduction , that no man bind his heart to any outward thing , which he is served with to the righteousness of life . for of all outward things nothing can be more serviceable then the humane person of christ , who suffered for us and redeemed us from the wrath to come , if we stand faithfull in the covenant . those places also where he saith , that the godly life is the very saviour himself ; and that no man knows christ nor can confess him , unless his shape be in him , that is , his life and image be in him , seem intended as justling against the external person of christ ; as also what he saith chap. . namely , that no other foundation may be laid then that iesus christ who from everlasting was , and is , and abideth for ever : whereby i doubt not but he intends the exclusion of his humane person , whose compute began but about hundred years agoe . but the most wonderfull sleight he puts him off by , is his mystical meaning of christ's celebration of the passeover with his disciples . which we shall easily understand , if we take notice what he means by flesh in his writings , namely , by flesh is meant the letter or history . in his prophecy of the spirit of love , chap. . ver . . verily therefore they do all erre very much that judge according to their understanding ( out of the earthly being , or out of the flesh or letter ) god's truth , which is heavenly and spiritual . see also introduct . ch . . sect . . now if you will but read his evangely , chap. . sect . , , , . also chap. . sect . , . and chap. . sect . , . you shall find in brief ( for it were too tedious to write these allegorical ambages ) that the right celebration of the pascha or passeover with christ is , that he ( namely , christ after the flesh , they are his own words ) should be slain , that is , that christ according to the letter or history should be abolished , that he may be entertained only according to the spirit . which is the great arcanum of this sect of the family . behold , saith he , this is the right passeover with christ , and the right supper which the upright believers and disciples of christ keep with christ , to wit , that they depart even so with christ out of the flesh , ( that is , that christ according to the history or letter be crucified or slain in them , that is , nullified and rejected as a mere legend or fable ) and pass into the spirit , ( that is , the spiritual mystery of christ , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moral of the fable ) and out of the death or mortality , ( that is , out of the dead letter ) into the eternal life of everlasting immortality . in which sonorous language that you may not promise to your self any such lasting purchase , there is nothing meant but the state of perfection which these familists phansie to themselves here upon earth , and is everlasting in no other sense then in succession , they promising themselves that their sect will continue for ever ; and therefore he adds , wherethrough sin and all destruction becomes vanquished , namely by this state of perfection , wherein sin and every imperfect and destroyable state is swallowed up . for they having come to the highest , there is no change of things , though their persons be mortal , according to their own doctrine . this allegorie of the passeover is so odd a conceit , that did i not suppose the author deeply fanatical , i should suspect it accompanied with a sly jearing and scorn against the history of christ , and to be the product of a scoffing atheistical spirit . for no atheist could exercise his wit here with more villainous sliness against the truth of the scriptures then thus . which makes me sometimes think that he was not simply fanatical , but either atheistical , or possessed by the devil , himself in the mean time not knowing whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was . . and thus we have had a taste in general , how sedulously this author endeavours to out the person of christ. we shall now pursue the matter in two main heads , the office of his priesthood , and his coming visibly to judgment in his humane person . to which is annexed the promise of a glorious resurrection , and eternal life , in a plain and true sense , without any shuffling or equivocating . that he makes nothing of the atonement of christ's personal sufferings , he does in my judgment too plainly discover , chap. . sect . . of his documental sentences , where rather then he will acknowledg the usefulness of that advocate with the father , iesus christ the righteous , who is a propitiation for our sins , he does pronounce him that sins by violence or temptation to be guiltless , as the ravished virgin deuteronomie ; that so there may be no need of christ's sacrifice , whose personal death and priestly office he never takes notice of to this purpose : as you may observe further , exhortat . chap. . from sect . to the end of the chapter . where although he supposes a mans stumblings and fallings daily very great and terrible before him , and that for that cause he is very wofull of heart , feels the pricking of sin , the darts of death , and condemnation of hell , and so is in much anguish and affliction of mind ; yet is there no application at all of the sacrifice of christ upon the * cross , nor any help nor comfort at all held out by his sufferings , though it was the most proper place that could be to mention them . and chap. . in the praiers he puts up there , in stead of making use of the mediation of that christ that felt the pains of death on the cross for us , he makes use only of gods supposed promise or covenant he has made with the house of the love , sect . . and . see him also upon the beatitudes sect . . and it is no wonder we hear nothing of that reconciliation made by the cross of christ , for he does plainly aver , sect . . that the true being in the love is that peace with god and man ( mentioned ephes. . . ) and the true testament that standeth fast for ever . and exhortation chap. . . remission of sins is gained only by submitting to the house of the love : the same that david george boasted of his doctrine . therefore my beloved children change ye not nor turn away your selves from the house of love. for there is in the same the stool of grace , to an everlasting remission of sins over all such as cleave thereon , and to a peace and rest of the life to all such as humble them there-under . by such slips and omissions as these , those that are not very dull of perception may easily spel out his meaning . which yet is more clear by other places of his evangely , chap. . where he setleth the everlasting priesthood not upon christ's person , but makes this kingly priest no person at all , but a thing , a state or condition of him and his followers here upon earth . and therefore he calls there this mystical christ , the lords sabbath , the seventh day in the paradise of god , the perfection , &c. and chap. . he makes the entrance of christ into heaven and his visible ascending up thither , and sitting at the right hand of god , and sending down the holy ghost at the day of pentecost , ( which was a real effect of his eternal priesthood and intercession with god for his church ) nothing but the appearing of him according to the spirit , out of the heavenly being in their minds or souls , upon which he sent down his spiritual or heavenly powers . wherefore this mystical christ is the only high priest that he acknowledgeth , and will allow him no otherwise then in this mystical and spiritual sense to be an everlasting and true christ of god. see the place ; of which you will assure your self i have given the right sense , if you compare it with chap. . sect . , , . where he more plainly affirms , that it is the upright being of the love , christ after the spirit , ( which he calls the true light ) which is that high priest that abideth for ever at the right hand of god in the heavenly being . which phrase heavenly being alwaies signifies morally or mystically with him , and means something within us . and yet he has the impudence to alledge acts . v. . where christ is said to ascend into heaven literally and naturally so called , his disciples gazing upon him as he went up . thus you see how industriously , nay how madly and rashly , he shuffles out the humane person of christ from his priestly office every where . and as he will have the heaven or most holy within us , so will he have his sacrifice and passion within us too . introduct . chap. . . where doe any now , saith he , keep the supper of christ , where they break , distribute and eat the bread ( which is the true body of christ ) to a remembrance of christ , that he hath suffered in us for the sins cause the death of the cross , and so his death is published till he come in his glory ? where it is plain that the crucifixion of christ is a mystery in us , and it is insinuated a duty too . for the body and the flesh of christ is christ according to the history . which christ according to the flesh is to be slain in us , if we celebrate the passeover aright : and thus we must publish his death till he come in glory , that is , in the spirit . . and truely no other is his glorious coming to judgment , with this sect , then this mystical and spiritual coming ; which was the second part i intended to pursue ; which i question not but i shall make as clear as noon-day . of this there are so many testimonies and so pregnant , that the only fear is of being too copious in the proof of this matter . revel . dei cap. . there his illuminate elders together with his family of love are the heavens in which christ the son of god comes gloriously and triumphantly to judgment , to reign with god and his righteousness everlasting upon earth . which plainly excludes the ending of the world and that coming of christ that all christians expect . and chap. . sect . . he affirms that in this eighth day , which is the day of the spirit of love , all the dead that are deceased in the lord iesus christ do rise from the death , and all generations of heaven and earth do become judged in the judgement of god with equity . again in his introduct . chap. . he saith , that now the true glorious god , who is the resurrection and the life , revealeth his saints out of his bosome , where ( since the time they fel asleep ) they have rested untill this day of the love ; because they should now in these last times , in the resurrection of the righteous , be manifested with christ in glory , to a righteous judgement of god on the earth . and chap. . he there also affirms , that in this day of the love there appear and come to us livingly and gloriously all god's saints which in times past died and fell asleep in god. and chap. . there he also tells us , how that in sure and firm hope of everlasting life the upright believers have rested in the lord iesus christ , till the appearing of his coming , which is now in this day of the love revealed out of the heavenly being ; with which iesus christ the former believers of christ , who were fallen asleep , rested or died in him , are now also manifested in glory , being raised from the dead to the intent that they should reign alive with him over all his enemies . to which you may add what he has wrote chap. . in his prophecy of the spirit of love : make you to flight , make you to flight , yea , get you now all out of the way , ye enemies of the lord , and of his service of the love , and give the lord with his holy ones the roome ; yet shall ye not escape the vengeance of god. for , he saith , the lord cometh to judge betwixt the family of the love and the rest of the world : where-through the earth is now moved , the heavens troubled , the elements melt with heat , and the token of the coming of the son of man appears in heaven : with which rumour or rushing noise of the power of god and his holy ones , the last trumpet doth also presently give forth her sound ; through whose blast of her vehement sound , and through the appearing of the coming of christ , the dead shall stand up and arise unto the judgement of god ; who having revenged the bloud of his holy ones , that the sinners have spilt and shed upon the earth , he puts this pure family in peaceable possession thereof ; that they may reign there-over , or judge the same with righteousness , from henceforth world without end . so that the completion of all the prophets ends in the triumph of familism ; the same which david george boasted of himself . see also chap. . sect . . lastly in his evangely , chap. . . behold in this same day , namely of the love , is the resurrection of the lords dead come to pass , through the appearing of the coming of christ in his majesty according to the scriptures . and a little after , sect . . in which resurrection of the dead , god sheweth unto us that the time is now fulfilled , that his dead ( or the dead that are fallen asleep in the lord ) rise up in this day of his judgement , and appear unto us in godly glory , which shall also henceforth live in us everlastingly with christ , and reign upon the earth . of which the plain sense is , that the souls deceased so many hundred years agoe , are alive again in these of the family of love , and shall reign everlastingly in them with the mystical christ on the earth . which plainly excludes that other iudgement or resurrection in the literal sense , as i said before . again chap. . sect . . for this cause our hope standeth now in this day very little on many of the inhabitants of the world ; but we hope with joy much more on the appearing of the dead that die in the lord or are dead in him , to wit , that they in their resurrection from the death shall livingly come unto and meet with us . for all the dead of the lord and members of christ shall now live and rise with their bodies , and we shall assemble us with them , and they with us to one body in iesus christ , into one lovely being of the love , and be altogether concordable in the love and peace of iesus christ. chap. xvii . . his perverse interpretation of that article of the creed concerning life everlasting . . his misbelief of the immortality of the soul , proved from his forcible wresting of the most pregnant testimonies thereof to his dispensation and ministry here on earth . . their interpreting of the heavenly body mentioned cor. . and the unmarried state of angels , to the signification of a state of this present life . . that h. nicolas as well as david george held there were no angels , neither good nor bad . . further demonstrative arguments that he held the soul of man mortall . . how sutable his laying aside of the person of christ is to these other tenets . . that h. nicolas , as highly as he magnifies himself , is much below the better sort of pagans . his irreverent apprehension of the divine majesty , if he held that there was any thing more divine then himself . . finally as for that article of the creed concerning life everlasting , his exposition is this : we confess that the same everlasting life is the true light of men , and that god hath made and chosen him the man thereto , that he should live in the same light everlastingly . where , by him the man , he means the succession of mankind , as any one may know that is but a little acquainted with his manner of writing : and by everlasting life and the true light of men , he means the light of the love and the service thereof ; which he presages shall abide for ever . which therefore he cals the house of god's dwelling , the eternal rest of his holy ones , the everlasting fast-standing ierusalem , the true and indisturbable kingdome , full of all godly power , ioy , and of all heavenly beautifulness , wherein the land of the lord , with fulness of eternal life , and lively sweetness is sung from everlasting to everlasting . with such sweet charms and pleasing enchantments does this grand deceiver lull asleep his little ones into an utter oblivion and perfect misbelief of those precious promises of everlasting happiness made to us by christ , who hath brought life and immortality to light . . for that there is with no other life but this , nor any immortality of the soul or blessed resurrection which consists in the soul 's being invested with an heavenly and spiritual body according to the plain and literal sense of scripture ; his gross abuse of those two main proofs thereof [ cor. . ] [ thes. . ] do plainly demonstrate ; which he does wildly distort , as he doth the rest of the scripture , to a mere prediction of his service of the love , in which he will have every thing of the last day and of the resurrection fulfilled , that we may be sure that there is nothing else to be expected but this . for in this the last trump sounds ; christ appears in the heavens , being come to judgement ; those very saints that in time past died and fell asleep in the lord , are now raised up in glory , and that with their bodies , and livingly come unto and meet with us , according to that in thes. . and lastly , these raised saints , that is , the family of love , shall thus reign with their mystical christ upon earth for ever world without end . what interpretation of scripture can more accurately and radically take away all expectation of christs personal coming to judgement , and the hope of a blessed immortality included therein by the resurrection of the dead , then this of this bold author ? which we may be the better assured he intends , in that his applications are so miserably forced , and yet he has no better proofs then these for the ratifying of his service of the love. for if he thought they did signifie that which all christians think they do , he could fancy no force at all in them for the establishing of his doctrine : but the orthodox meaning seeming to him utterly incredible , makes him confident that he has found out the right sense ; if he deal bonâ fide , and takes not the scripture for a mere fable , which he may abuse as he pleases . . for we may observe him using the same industry in eluding the force of such places as are plain for an immortal state after this life , even there where he may seem unconcerned , if he held the soul of man immortal . as that cor. . where the promise of the heavenly or spiritual body is evidently set down , as appears further out of the last verses of the precedent chapter : and yet these familists are not ashamed to expound it of the most holy of the true tabernacle , in their canting language ; whereby they mean the perfection of the love , a state in this life , as you may see in their mirabilia dei. and in the spiritual land of peace , that which is writ luk. . . concerning the children of the resurrection , that they are neither married nor given in marriage , but are as the angels of god , he applies to the state of the service of the love , and makes it fulfilled in his life . which is an allegory so cross and crooked , that nothing but an unbelief of the literal sense could ever have put a man upon the framing of it : besides that scurvy intimation it bears along with it of community of wives , the very same doctrine that * david george is said to have vented . . who also held , that angels and devils are onely good men and bad men , or their vertues and vices : in whose footsteps this scholar of his hen. nicolas treads very carefully , as appears from his revel . dei cap. . where he makes the righteousness , the true spirits or holy angels . as also * elsewhere he saith , that he that has the seven deadly sins in him , is possest of the seven horriblest and destructionablest devils : intimating that the rest of the vices are devils also , but not so destructionable . and he insinuates further in the same place , that the seven devils cast out of mary magdalen were those seven deadly sins . and i am certain that the most knowing of the family have freely professed that there are no devils nor witches nor angels but those in us . which things being supposed , it is necessary either to cast away the scriptures , or else to allegorize them away into a mere moral or mystical sense , as these enthusiasts have done . . they believing therefore the existence of neither angel nor spirit , of necessity they must believe no immortality of the soul. and that they believe no such thing there is still a further evidence , in that he never exhorts any man to holiness upon that account ( which yet is he most powerful argument to make men good that can be propounded ) nor ever makes use of such places of scripture as imply a blessed immortality to come after this life , in the literal meaning of them . his encouraging his followers to comply with any superstition , be it never so uglily idolatrous , rather then to expose themselves to danger , agrees also well with this supposition . and some have noted that they have alledged this reason for it , that the temple of god may not be destroied . whereby they mean their humane persons , which they suppose lost irrecoverably in the death of the body . and that there may be no doubt at all that this is their opinion , i will conclude with a reference to * one of his epistles , where he speaks to this very question : which he does with so many hacks and hesitations , with so much shuffling and doubling and insinuations to the contrary , that no rational man can be unsatisfied but that he held it mortal . for if he had held it immortal , it had been impossible he should have concealed his opinion , or intimated any thing to the contrary ; it being so useful a doctrine for others , and so commendable for himself to profess . which obdurate conceit of his made him allegorize away all the articles of the creed , and so deny the resurrection of christ as well as of all others that believe on him ; and being secure , as he thought , that he does not now subsist , he could not dream of any christ that could be head of the church but that mystical one he insists so much upon , the upright being of the love , the perfection of all . and verily if there be nothing to come after this life , i dare allow him to be as great a prophet as either himself or his followers desire he should be esteemed . . he is therefore upon his own hypothesis very consonant to himself , in removing the humane person of christ as a thing that has perished one thousand six hundred years ago , and in riveting the godhead into his own person so thwackingly and substantially , as that he may give the world to understand that he was as much god as that christ that died at ierusalem , and that all those that attained to the perfection of the love were so too : that he might abundantly compensate thereby the loss of that one that died upon the cross , having fallen into the hands of merciless sinners . this , i say , is a consistent dream of his : and that it is no more but a dream , i partly have already , and shall still more clearly demonstrate in this present discourse . . in the mean time it is very plain , that though he sets out himself in such seraphical language , and adorns his own person with such gorgeous titles as if nothing ever yet appeared in the world so holy and divine ; yet he is indeed much inferiour to the better sort of pagans , as being nothing more then an enthusiastick sadducee , or a fanatick deist , if so much . for i wonder what a kind of god he imagins to himself , to whom he makes the senate of heaven so unmannerly as to use such formes of speech to him as he does revel . dei cap. . go to then , let it even be so , o god , it is vouchsafed thee that thou shouldest first bring forth a declaration of thy right . but i have no mind to dive any further into this depth of satan , from which i pray god deliver every good christian . chap. xviii . . the great mischief and danger that accrues to the world from this false prophet . . the probable ferocity of this sect when time shall serve , and eagerness of executing his bloudy vision . . that familisme is a plot laid by satan to overthrow christianity . . what the face of things in likelyhood would be supposing it had overrun all . . the motives that inforced the authour to make so accurate a discovery of this imposture . . out of the description we have given hitherto , we may easily compute the great mischief that accrues to the world from this false pretender to revelations , whereever his witchcraft has power to seize the spirit of a man. for first , that admirable wisdome of god in the outward frame of christian religion , as it respects the person of christ , his endearing passion , his glorious resurrection and ascension , his comfortable intercession , and his joyful return to judgement , when our immortality shall be completed in heavenly glory ; all this is swept away , and therewith our assurance of eternal life . and besides this , that there may be nothing wanting to the perfecting of that monstrous evil that is hatched in this family , it may prove a pandora's box to mankind even in this life , if a more benigne providence do not prevent it . for they having , as i have told you , a full licence from their infallible prophet to dissemble and aequivocate , to comply with any religion whatever ; they may multiply hiddenly in great numbers to the hazard of a state or commonwealth . for being taught by their illuminate elders , that there is nothing to be expected after this life , it must needs make them hang their lips very longingly after the greatest enjoyments they can of this present world. the possession and rule whereof their prophet has promised them with such magnificent words and enthusiastick grandiloquence , that they cannot but be inflamed into violent attempts upon the first occasion that they shall phansy safe to make use of . and what full right do you think will they imagine themselves to have to fly upon all , whenas they phansy the head of their faction to be no less then christ himself come to judge the world in righteousness ? . wherefore if some sullen fellow amongst them of a peremptory and imperious spirit , overcharged with pride and melancholy , and deeply baptized into the doctrine of this sect , shall by his fanatick heat , parts and language emerge to that height of honour as to be approved the eldest of that family : the same is presently become in his own conceit , and in theirs also , god himself returned to judgement , and all his host , saints and seraphims , if ever opportunity arme them to execute their design . and then will they think that that is to be fulfilled which is figured out in that vision of a man clothed with an habergion , and harness , and girded with an iron chain , whose hands and leggs to the very girdle were wet with bloud , with a sword in his left hand also red and bloudy , and another in his right which was altogether a glowing fire , glisning & crackling very terribly with many fire-flames . which direful spectre gives out his voice in the following sections . vengeance , vengeance , vengeance ; now swiftly , now swiftly , yea now very swiftly , wo , wo , wo , unto all the enemies of the lord and his holy ones , and to all the enemies of the family of love. so great darlings do they give out themselves to be of god and his providence , and so miserable an end , do they prefigure to themselves , shall befall those that are not of their blessed family . god of his mercy open the eyes of all men , that they may see the fearful purposes of this diabolical impostor , and quit themselves of these subtil delusions of satan . . for if i have any sense or foresight at all in me , it is a plot to overrun and subjugate , if it be possible , all christendome , and perfectly to extirpate the worship of christ , and to extinguish the belief of all his promises , under pretence of a greater holiness and perfection then there is in christian religion ; though this familisme be such as i have abundantly set out to you . see his prophesie of the spirit of love , chap. . also chap. . sect. , . and chap. . sect. , , , . and chap. . sect. . . , &c. in which places he promises to his followers that they shall have the day at last , that is , that familisme shall thrust christianity out of the world. . which because they have so great minde should be fulfilled , let us suppose a while that they have got the mastery over christendome , and compute with our selves the consequences thereof . without all question , although every page of this divine authour ( as they would have him ) be so thick painted with the sweet repetitions of love and lovely , the issue of such a victory would be the most beastly tyranny that ever appeared yet upon the stage of the earth , worse by farre then mahometisme it self . for first , all hope of a future life being taken away , every man according to his power will be more free and eager to satisfie his lust in the superfluous pleasures of this . from whence those that are weak will be oppressed without pitty , to satiate the desires of the proud and injurious oppressour . and then again , for peace in matters of religion , upon which score especially this flattering deceiver would recommend himself to the world , the interpretations of scripture , whereby he would establish his authority with men , are so wilde and fanatick , and so dissonant to all sense and reason , that he has sown therein the seeds of perpetual contention ; unless it be prevented by a remedy worse then the disease , that is , a perfect slavery of the conscience , and an implicit faith that their prophet is infallible , without any examination and doubt . which is the most base and villainous degeneracy that the spirit of man can be forced into , and is ever there attempted most where the religion of a nation is the most rotten and false . but that this latter would be the way seems too-too probable , both from the necessity of the case , and from such intimations out of his writings as i have already produced . to which you may adde that in his revelatio dei , where he plainly forbids to try the spirits by reason or knowledge or scripture-learning , but by the true being of the living godhead . which are high words , but signifie nothing but that we never attain to the living godhead till we think as he thinks : and therefore intercepting all information of reason , expects an immediate assent , that is , such an assent as we know not why we do assent ; then which nothing can be more mad and furious , or at least relish more of knavery and deceit , and of a ready reproach to all dissenters , as if they were utter strangers to the living godhead . but that religion certainly is false at the bottome that will not suffer it self to be enquired into by reason ; as * he saith very excellently of mahometisme , meritò suspecta merx est quae hâc lege obtruditur , ne inspici possit . . you see what a wild and exorbitant thing this blind enthusiasm is , the very vehicle of hell that carries to antheisme and prophaneness , and the triumphal chariot of the devil ; in which questionless this begodded mock-prophet was hurried away , though haply he might not know it , but gloried in his shame , and prided himself in his own captivity . the condition of whose spirit , what it is , and whitherto it tends , if i know mine own heart , i have thus carefully discovered , out of no other principle at all but that love and loialty i owe to my crucified saviour and sovereign , and out of that dear compassion i bear to my fellow-members of his body the church . for verily i cannot but melt into sorrow and pitty , to consider how deceivable many well-meaning souls are , and how captivable by the witchery of a fanatick eloquence into a strange belief , that there is a more then ordinary share of divinity residing upon this person , whom i am so well assured is but epicurus turned enthusiast , and one sunk as low beneath the light of the gospel as any wretched pagan that never heard thereof . and therefore i hope all his admirers that are not so far baptised into his way as to have celebrated his pascha and slain christ according to the flesh , that is , according to the letter and history , and so become perfect infidels , will take it well at my hands that i have so faithfully discovered the deceit , that they may no longer give countenance to so horrid an imposture . and for as many as have thus slain the lord of life , which yet i hope are not very many , how they should take ill this my freeness of speech , i can in no wise imagine . for i dare say for them , in that they have thus slain him , ( as s. peter said in another case ) they have done it out of ignorance , through the prestigious enchantments of this grand deceiver ; and therefore they can no sooner acknowledge their errour , but find their pardon , through him who was truely slain and sacrificed for the sins of the world , and rose again for an assurance to us of a blessed immortality after the death of the body . which must needs be a message of great joy to all people that are of an upright and sincere heart . chap. xix . . that familism is a monster bred out of the corruptions of christianity , and ill management of affairs by the guides of the church . . the first particular of ill management intimated . . the second particular . . the third particular . . the fourth . . the fifth particular . . that this false prophet h. nicolas was raised by god to exprobrate to christendome their universal degeneracy , prophaneness and infidelity . . that though the evil be discovered , it is not to be remedied but by returning to the ancient apostolick life and doctrine . . and now after my freedome with your competitours for the rule of christendome , the illuminated elders of the lovely communialty of the love ; have the patience to hear me in a word or two , o ye conspicuous lights and guides of the communialty of christ. what think you of this hideous monster that i have so lively set before your eyes ? from whence came it ? whose brat is this foul errour of familism ? methinks i hear you straight reply , h. nicolas his . but i demand further , how came h. nicolas to be such a monster ? you will immediately return answer out of micronius , that he received his metamorphosis from david george . but i take leave to ask again , who transformed david george into such an angel of light ? to which you 'l quickly reply , the devil . his back i confess is broad enough to bear all , indeed too broad to satisfie the curiosity of my querie , who would gladly know the more particular causes of so monstrous a production in the bowels of christendome . which if you be ignorant of , give me leave a little to informe you : and be not displeased if you find much of the fault laid at your own dores . for my own part , i humbly conceive that you your selves have congested that putrid matter together , which neither sun nor moon , nor any natural influence of heaven , but the fiery wrath of god and his enraged eye of jealousie has given heat and life to . this dangerous monster therefore have you your selves , by provocation of the divine vengeance , raised up to your selves , and given increase to , and strength to subsist . which may appear to you from the due consideration of these particulars following . . for first , you have so corrupted the simplicity of christian religion by your humane inventions and opinions , ( which are so incredible , so unintelligible , so against all sense and reason , and obtruded on the people with so much force and violence , and with an authority and necessity equally indispensable to the very oracles of god ) that you are constrained thereby to pronounce of that religion then which nothing is more reasonable , that there is no reasonable account to be given of it , but that we are to believe it without examination or inquisition into it , and thereby debase it and set it as low as turcism or the most pittifull piece of paganism that can be produced . you inuring therefore the people to believe things upon no account , and obtruding such things upon them as no account can be given of , prepare them for the entertaining of every bold impostor that pretends to an infallible spirit , and commends his adulterous ware upon the same title that you doe yours , namely , that they are so high and transcendent that they are above the reach of carnal reason , condemning every sober inquisition into the truth as carnal . wherefore if there be but impudency enough , assisted with a fiery enthusiastick style , flowered over with scriptural phrases and allusions , with deep and vehement protestations of the irresistible power of the spirit that transports them and carries them on to that prophetical ministry , they may securely say what they please , and never be tried nor distrusted , let them speak never so irrationally and inconsistently . for the people are already sufficiently inured to things irrational , contradictions and unintelligible , whereby the perfectest non-sense must appear to them the most pure dialect of the spirit . and therefore there will be no stop but they must needs be carried on with such torrents of ecstatick eloquence , and be washed away from the body of the church into this or that fanatick sect , according as the sutableness of their natural humour and opportunity exposes them to their assaults . . again , when i consider the ineptness of your allegations out of scripture for such opinions as you are so zealous for , and the solemn adorning of the margins of your theological treatises with such insignificant citations out of the undeniable oracles of god , as that when one examines them he shall find his understanding as much abused as a mans eye-sight is by that mockery of drawing ones hands one from the other , and twisting with his thumbs and forefingers as if there were some subtil string betwixt ; ( for assuredly the connexion betwixt your quotations and your conclusions is utterly as invisible as that imaginary line to the eyes of the sleepy ) i cannot but look on the writings of this enthusiast as an imitation of yours ; wherein providence does reproach to you your unfaithfulness to the credulous people , in that you would bear them in hand that all is true you obtrude upon them by your multitude of impertinent references to the holy writ . which artifice this mock-prophet has taken up and out-done you in , who stuffes his margins so thick with citations , as if every sentence in the bible strove to put in their suffrage for him ; according as he boasts of himself , that all the scriptures from the beginning to the end do point at him and his ministry if rightly understood : whenas , if truly examined , though his margins perpetually point towards the scriptures , they do not at all point at him again in any place , nor give him the least nod of approbation , nor take any notice at all of him . . thirdly , whereas the mystery of christianity , even as it refers to the external person of christ , is the chiefest obligation of mutuall love that the wisdome of god could set forth to the world ; you that are not only christians , but the guides of christendom , have so entangled this mystery with your rash and perverse superadditions , with your forgeries , subtilties and vain comments , that it is become nothing else but a shop of controversies , a school of contention , out of which is heard nothing but brawlings and scoldings about useless opinions , nothing has sprung from thence but hatred , pride , faction , yea barbarous persecutions and bloudshed , your selves blowing the trumpet out of those holy places which were erected for the preaching of the gospel of peace , and in an antichristian phrensy sounding an alarm of warre against such as are in reconciliation with god through the bloud of jesus christ , which should be the common cement of christendome , and hold all their hearts together in firm unity and concord . wherefore you having thus left empty the tabernacle of david , is it any wonder that a stranger hath thus stept in , and taken possession ? and you having flung away that precious legacy of your dying lord , namely , the love of one another , what injustice is it that an alien take it up , and flourish it in your sight to your utter shame and reproach ? and truly he writes as one that knows his advantage passing well in this regard , as you may see if you read his introduction , chap. . sect . . to the end of the chapter , as also sect . of the eleventh chapter to the end thereof . . fourthly , whereas you place all your piety in an hypocritical flattery of christ's person , and have overwhelmed and smothered the life of religion with an unsupportable load and luggage of needless and thankless ceremonies , or else have wounded it to death with the acuteness and spinosity of harsh and dry opinions , not heeding at all the renovation of your own minds , nor of theirs that are committed to your charge into the lively image of christ , which assuredly does mainly consist in christian love ; how just is it with god to permit such an enthusiast to arise , who shall make it the great arcanum of his religion to slay christ according to the flesh , that is , according to the history , you having slain him so cruelly and remorslessly according to the spirit , ( that is , extinguished his life that ought to be in us ) by substituting your own foolish opinions and loathsome ceremonies in the place thereof ? nay indeed you have handled the matter so , that you have made christ according to the flesh be the executioner of himself according to the spirit , making every article concerning christ an engine for either sensuality or strife . in brief , the exteriour oeconomie of christian religion being intended for the inward perfecting of our minds in true righteousness and holiness , ( which is christ in us according to the spirit , ) you by your devices defeating this end , doe naturally take away the means thereto ; and thus yourselves are the principal murderers of christ , even according to the flesh too , and h. nicolas is only your appointed executioner . and therefore it is , as i said , but just with god , you having so long and so constantly abused all the articles of the creed to a contrary purpose then was intended by his gracious counsel , that he permit such a mock-prophet to arise that should hazard the peoples misbelief of all , and allegorize away all that solid and useful truth of the history of christ , into a mere moral or mystical sense , as if the letter were but a parable or fable . . fifthly , in that this sect we speak of do rattle so about your ears with the loud noise of perfection , though for my own part i am well assured the best of them are far enough from it ; yet in the mean time i cannot but interpret it an exprobration and reproach to the great abhorrency you have to so searching a doctrine , that will touch and wound your hypocritical hearts with the sense and conscience of wilful sinfulness , which you would cloak under that colour of impossibility of being as you should be ; as also to your false dealing with those under your charge , whom you do bedwarfe and becripple by your poisonous medicines , would make them alwaies sorry boies with bibs and aprons , or else conceal their age and keep them alwaies in minority for advantage sake , like those infortunate orphans that are betraied into the hands of treacherous guardians . what wonder is it therefore that those that truly hunger and thirst after righteousness , being starved at home with those dilute and corrupt doctrines of the needlesness of sanctity , of invincible infirmity , slight attrition , frivolous penances , venal indulgences , crawl out abroad to seek better food , and so get into the lap and suck the nipples of this sweet enchantress , the lovely family of the love ; whose breasts do promise such strong nourishment , that they that drink thereof do not only pass from children to men , but from being men doe become gods ? . and sixthly and lastly , while i contemplate the universal face of christendome , what a den of thieves and murderers it is become , what a region of robbers and oppressors , what a sty of epicures , what a wilderness of atheism and prophaneness , in a manner wholly inhabited by satyrs and salvage beasts ; when i consider within my self how generally men live as if there were nothing to come after this life , and how many already have drunk down that doctrine , that there is indeed nothing to come hereafter ; of which notwithstanding the history of christ , his death , resurrection and ascension , and his appearing out of heaven to paul as he was a going to damascus , are as palpable pledges as divine providence could produce , as also of his visible return to judgement according to the scriptures : i say , when i consider how little effect all this has had for the raising of mens minds to an heavenly conversation , but that they live as if they were utterly sunk from this belief , i cannot imagine any thing more reasonable then to conclude , that out of very wrath and indignation god has raised this false prophet to them , that it might be with them according to the proverb , like lips , like lettice ; like prophet , like people . as if god should thus expostulate with christendome ; behold , i have given to you my only-begotten son out of my own bosome , whose authority i ratified unto you by audible voices from heaven , by mighty signs and miracles done by him while he was alive : i gave him a sacrifice for sin to reconcile you to my self , and to endear your affections unto him and me , that ye might cordially follow his example and keep his precepts : i raised him from the dead and exhibited him visibly to his disciples , as an undoubted pledge of a blessed immortality to them that believe on him ; which i further confirmed by his ascension into heaven , and his appearing to that chosen vessel of mine , who has so fully prefigured unto you his glorious return to judgment , and the resuscitation of all his saints into that eternal happiness which they had fallen from . and now i demand of you , what could i have done more for the gaining you back to my self , and for the resettling you again in my heavenly paradise ? but because you are so besotted with earthliness and sensuality as to make no use of the inestimable advantages of the gospel , but have set your happiness upon things here below ; behold , i have raised up unto you a prophet according to your own hearts desire , who will help on the completion of your infidelity , and in the midst of a many fine words and sweet friendly phrases , close up your eyes in unbelief ; and so having sealed unto you by his witchery and enchantments this assurance , that the mystery of christ reaches no further then the things of this life , you may use the present market , and enjoy your worldly lusts to the full . . this surely , if i understand any thing , is the sense and meaning of god's permission that such a prodigie as familisme should appear with so much success in the christian world : and though i have faithfully and industriously discovered the matter unto you , yet i must profess that i conceive it not in my power , nor any ones else , to prevent the sad effects thereof . that can only be by a true and sincere reformation of heart and minde into the ancient and apostolick life and doctrine . for there is nothing so recommendable to mankinde as the christian faith in the native plainness and simplicity thereof ; nor any thing so horrible and detestable as that vizard that the depravedness of christendome has put upon it . which face of things if it continue , atheism having seized on so great a proportion , it is prone to conjecture , that what remains may be easily swallowed up of familism , or of some such parallel plague of the church ; and so the right faith in christ may quite be laid asleep , never to awaken till there is no use thereof , i mean , till men be affrighted into a belief by an universal thunder and lightning from heaven , and the glorious appearance of the son of man in the clouds , to recompence the good , and to adjudge the wicked to everlasting fire . for the counsels of god , as his prophecies , are two-handed , and both of them in some cases have a meaning conditional . but , as i desire , so i hope the best : and it is a great ease to my minde , that i have so freely declared what i conceive tends so much thereto . book vii chap. i. . that the subject of the third part of his discourse is the reality of the christian mystery . . that the reasonableness of christian religion and the constant belief thereof by knowing and good men , from the time it is said to have begun til now , is a plain argument of the truth thereof to them that are not over-sceptical . . the averseness of slight and inconsiderate witts from all arguments out of prophecies , with their chiefest objections against the same . . that the prophecies of the messias in the old testament were neither forged nor corrupted by the jews . . an answer to their objections concerning the obscurity of prophecies . . as also to that from free will. . that all prophecies are not from the fortuitous heat of mens phansies but by divine revelation , proved by undeniable instances . . a particular reason of true prophets amongst the iews , with some examples of true prophecies in other places . . a notable prophecie acknowledged by vaninus concerning julius caesar's being kill'd in the senate . . we are come now to the third part of our discourse , wherein the doubtfull dawnings of this great mystery we are clearing up will break out into a fuller light , and the progress of truth will be like that of righteousness , that shineth more and more till perfect day . the possible , as also reasonable idea of christianity , which i have hitherto represented , is but as the seminal forme of a plant hid in the seed under ground ; but we shall now exhibit it as it were to sense , shot up into open view , and demonstrate that this possible idea has already arrived to a real and actual existence in the world. which being a matter of so great consequence , we will not huddle it up at once , nor yet make any steps more for pomp then for use and the fuller conviction of the truth we are to prove . . and truly the very first step i shall make , or rather have partly made already , i hope , to any indifferent man will seem not a little considerable . we have very amply and intelligibly declared how highly - reasonable the frame of our religion is , how becoming and consistent all those things are that christ is recorded to have done or suffered . add therefore to the reasonableness of the thing it self , the constant and perpetual tradition thereof for true , and that it has been so seriously believed in all ages , that as well the learned as unlearned , as well the noble as ignoble , have been ready , nay have actually laid down their lives for a witness thereof . and methinks no man that is not over-sceptical , but this consideration should fetch off his assent . for the fame of those things that are seriously reported and constantly believed by knowing and judicious men , cannot rationally be called into question , unless the things themselves affirmed seem unreasonable , or else over-artificial and in too trim and cunning a dress of reason . that the things recorded are very reasonable , i have already demonstrated : and how little of the cunning artifice of either logick or rhetorick they partake of , i dare appeal to any that peruse them . wherefore if any man persist in his unbelief , the impediment is not in the mystery offered to him , but in himself , that has no desire it should be true , either out of pride , as not being willing to find himself to have been ignorant hitherto of the true religion , or out of the love of either the pleasures or profits of this present world , which the belief of christianity does naturally curb . but we proceed to what is still more close and cogent . that the iews have for this many hundred years expected and do still expect him whom they call their messias , every one knows , as also that this name messias is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence our religion is denominated . wherefore if i can prove that this messias is already come , and that iesus whom we worship is that christ , i have then performed the promise of the third part of my discourse ; which is to prove that christianity ( the idea whereof i have hitherto described , ) is not a mere idea , but a real truth . which first i shall attempt from prophecies , after from history : the comparing of both which together will be so strong an argument , that to the unprejudiced it cannot appear less then a perfect demonstration . . i know some are of so impatient and superficial a spirit that they vilifie the very name or mention of prophecies , as arguments of no validity , because they cannot find themselves at leisure to weigh the force of them . but if they will rationally speak against them , they must alledge some of these four objections , viz. that either they are often forged , or at least corrupted by some wily politicians to serve some state-design : or are so obscure that there is no certain sense or meaning of them : or if there be , that it does not infallibly import that things thus predicted will surely come to pass , there being so great dependance of the affairs of the world upon the actings of men : or lastly , to strike home , that there never was nor ever will be any prophecies from any extraordinary inspiration , but that some men have very hot phansies , and their minds running on future things vent what they think ; and their predictions , like dreams , sometimes prove true , sometimes false ; and that the report of those that have hapned true has begot that false perswasion of there being prophets in the world. . such slight considerations as these doe marvellously gratifie the light-minded and atheistical , but more severely looked into will prove of no force . for as for the first objection , it is plain it can have no place here , if we consider with what holiness and veneration the iews look upon the very outward letter of those divine oracles committed to their custody . besides that it is ridiculous to suspect them either to have foisted in or any way altered such prophecies as we are here to make use of , they being such as will manifestly make against themselves : which is a mighty priviledge that christianity has , that in maintaining of her cause she can so boldly appeal to those records that have been ever kept in the hands of her enemies . nor can the christian , if he would , corrupt these prophecies , but he would be forthwith discovered by the iews . whence neither atheist nor pagan can rationally suspect any foul play of this kind . . as for the pretended obscurity or ambiguity of prophecies , i deny that they may all justly be termed obscure . besides that , the words of them that are so in some measure , ever fit one sense better then another ; and where there is any such ambiguity , that sense is to be accounted true that has been judged so by men unprejudiced , and , all things considered , appears most proper and easie . the satisfaction of which answer will be better understood when we descend to examples , then by general precept . . the third objection cannot be urged by any but such as are over-doting idolizers of the faculty of free will , and forget that some prophecies are not conditional but absolute , as certainly all those are that are of so vast and moliminous concernment to the world as the appearing of the messias is . whose coming , if it had been conditional , nothing could be thought to hinder but sin. which in this case is as absurdly inferred , as if one should argue that the sickness of the patient keeps away the physitian , when it rather occasions his coming . and one end of christ's coming , as i have abundantly shewn already , is to be a sacrifice for sin , and to renew the world in righteousness . . the last objection is the most perverse and lubricous , but yet such as is easily mastered , if we consider how punctually and particularly many things have been prefigured in prophecie , and , that usually those that have prophesied , have also done miracles , or something miraculous and extraordinary has hapned unto them ; that they have seen * visions of angels and have been assisted by supernatural powers . an eminent example whereof is that prophecie of the man of god out of iuda against the altar at bethel , which was accompanied with the drying up and restoring of the hand of ieroboam , and the rending of the altar and pouring of the ashes for a sign that his prophecie was true . which yet was so punctual and particular , that he names the very name of him that was to doe this vengeance against the altar at bethel , viz. iosias ; though it was a prediction of a thing that was not to come to pass within three hundred years . so isaiah prophesied of cyrus by name , and what god intended to doe by him in reference to his people , some hundreds of years before cyrus was born . and daniel so punctually foretold the translation of the empire from the assyrians to the medes and persians , and then to alexander of macedon , whose successors in part the posterity of lagus and seleucus should be , and what great evils the jews should suffer from them , that porphyrius comparing the greek history with daniel's prophecie , had no other way to evade , but by pretending they were wrote after the event . which is so frivolous a subterfuge , that it is not worth answering . . for being there is a deity , and that the iews in a more then ordinary manner lived under a kinde of theocracy , and were a people with whom it was usual to have prophets and inspired messengers from god ; why should it seem strange to porphyrius or any else , that god should by his holy angels instruct the prophet daniel so particularly and perfectly concerning things to come , wherein his own nation was so nearly concerned ? for even there where providence seems to take less care , the greater mutations of states and kingdomes have been foretold by the priests and magicians of the country . as it hapned to moteczuma king of mexico , before the invasion of the spaniard , as you may see in acosta and other writers . and valens the augur , in varro , is said to have prophesied at the first building of the city of rome , that it should continue twelve hundred years ; which fell out accordingly . . and * vaninus himself , that prophane wit , was not so far besotted with epicurean incredulity , but that he does acknowledge , nay rather assert with a serious appeal to all history as well ancient as of late daies , if great changes in the affairs of the world have not been predicted miraculously one way or other ; and himself instances in one notable prophecie engraven in a table of brass found in capys his sepulchre concerning the murdering of iulius caesar in the senate . which capys notwithstanding , king of italy , lived near a thousand years before iulius caesar. so that if a man be not very grosly stupid , he musts needs confess that all prophecies are not from the mere ravings & roamings of a buisie phansie , but from some higher and more infallible principle ; and that it is far more rational , when events answer to prophecies of great concernment , to impute it to providence rather then to chance . i know vaninus referrs all to the celestial bodies or influence of the stars : but how groundless and childish his conceit is , i shall evince in its * due place . chap. ii. . the genuine sense of jacob's prophecie . . the inference therefrom , that the messias is come . . that there had been a considerable force in this prophecie , though the words had been capable of other tolerable meanings : but they admitting no other interpretations tolerable , it is a demonstration the messias is come . . the chief interpretations of the jews propounded . . that neither moses nor saul can be meant by shiloh , . nor david , . nor jeroboam , nor nebuchadonosor . . that in the babylonian captivity the sceptre was rather sequestred then quite taken away ; with a further urging of the ineptness of the sense of the prophecie , if applied to nebuchadonosor . . their subterfuge in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noted and refuted . . the various significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and their expositions therefrom . . an answer to them in general . , . an answer to their evasion by interpreting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tribe . . an answer to their interpreting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a staffe of maintenance . . an answer to their interpreting it a rod of correction . . an answer jointly to both these last interpretations . . that their variety of expositions is a demonstration of their own dissatisfaction in them all . . being now well assured of the force of such arguments as are drawn from prophecies , let us proceed and make use of them for the proving the matter in hand , that iesus , whom we worship , is the very christ. which we will doe by producing first such as prefine and circumscribe the time of his coming , and then those that more perfectly characterize the properties of his person . of the first sort is that most ancient and eminent prophecie of iacob on his death-bed , the sceptre shall not depart from judah nor a law-giver from between his feet , til shiloh come , and unto him shall the gathering of the people be . that our inference may be the more unexceptionable , let us briefly run over the words . the sceptre . the hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the seventy interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , onkelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all which denote the same thing , the soveraignty or power political . from iudah . by iudah according to warrant of scripture is to be understood , not only the tribe of iudah precisely , but what-ere accession or cooptation there was into that tribe , as appears from malachy . . nor a lawgiver , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word naturally signifies a commander or decreer . i believe those that have translated it dux , have not missed of the mind of the seventy's interpretation . let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore signifie , one that gives laws or commands to the people . which is an unexceptionable meaning of the word , as all acknowledg , and is of nearest affinity with the former , according to that usual way in scripture of repeating the same thing twice , in words little different in signification . of which instances are innumerable . from between his feet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the seventy turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , ex semine iudae , in that sense that iuda has been interpreted . that is to say , that iuda shall have a prince , governour , or political power of their own , or shall be governed or rul'd by those of their own bloud . till shiloh come : that is , till the messias come ; as all the ancient interpreters of the iews ever expounded it , their judgements being then unprejudiced . only they , as well as others , have varied about the notation of the name shiloh , as you may see in martinius . some will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying filius , from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundina . others will have shiloh to be a noun of the same forme with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and expound it , salvator , pacificus , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the seventy seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , till he come for whom so great and illustrious things are reserved . others , as the vulgar translation , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 missus . * which reading alwaies pleased me above any of them , and i have the suffrage also of the incomparable hugo grotius upon that place . and unto him shall the gathering of the people be . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either signifie congregatio , expectatio , obedientia or confractio . none of the senses but agree with the prophecie ; but the second and third are capable of a more easy critical account . . it is plain from this brief and warrantable exposition of the words , that the natural and genuine sense of iacob's prophecie is this , that , whatsoever become of the tribes of israel , juda , and what ever part of the tribes have any coalition with it , and goe under one name and title , shall not fail to have a political power and government of their own , till the messias come . this , i say , is the most easie and natural sense of this prophecie , and such as has been ever given by their own expositors , till that sad mistake of killing their messias perverted their judgments . wherefore , before themselves became guilty , and while they were fit to be judges , we appeal to them , if iacob's prophecie does not plainly foretel , that the political power and government of the jews shall not cease till the messias come . but it is evident it has ceased : therefore of a certain the messias is come . . which this prophecie would sufficiently assure us of , though there were other tolerable interpretations to be made besides this ; it being reasonable to conclude , that where there may be various senses made of words , that is the truest that flowes the most naturally , and seems to doe so to such as are unprejudiced . but to be still more certain of the truth of the sense of this prophecie which has been already given ; though both jews and others have set their wits on tenter-hooks to find other meanings thereof , they have light upon none but what are intolerably vain and foolish . . it will not be amiss to give you a tast of the chiefest of them . first therefore , those that would not have the messias understood by shiloh , they understand either moses , saul , david , ieroboam or nebuchadonosor . first , moses , because when he was sent to deliver the children of israel out of aegypt , iuda surrendred the sceptre to him , though he was of the tribe of levi. secondly , saul , because he was crowned in shiloh . thirdly , david , viz. implying that the sceptre was in iuda , and should there continue til david's time , in whose ●eign there was an accession of some people brought under his rule . fourthly , ieroboam , as being he who was crowned in shiloh , and took the sceptre from iuda . fifthly , nebuchadonosor , because he took the sceptre from iuda , and carried the people captive , and rased ierusalem and the temple to the ground . but to these may be answered briefly : . to that concerning moses , that he could not take the sceptre from iuda , iuda having none . for all the tribes together were not a polity then , much less any one of them , but were miserable underlings and bondslaves to that cruel tyrant pharaoh . to that of saul , that he was not created king in shiloh , but in mizpeh ; nor that saul the benjamite could take the sceptre from iuda , he having none yet , as was said before ; besides that ridiculous syntax of shiloh's coming , which is a place , not a person , according to this interpretation : as also it is very frigid to applie the last clause of the prophecie to saul . . to that of david may be answered much-what the same with that to the former , that iuda before david's time , though it had a precedency and seniority , yet wielded no sceptre over the other tribes , nor had any distinct jurisdiction more then the other had : and that it is very inept , if we read the whole prophecie , which immediately before speaks so magnificently of iuda's courage and prowess , to think it presently falls so flat , as only to predict that iuda shall not lose his seniority or precedencie til david come . and still , which makes it more harsh , the words naturally seem to import , that iuda shall lose his sceptre when shiloh or david is come , though it be the first time then that he takes it up . i say the words do naturally implie so , though not necessarily : but admit they do not , but the royal sceptre continue with iuda for many hundreds of years afterwards , as it did , and that even then when almost all the tribes were lost ; how frivolous do they make this prophecie of iacob , in setting off so petty things in such magnificent terms , and leaving out the most notable matters that belong to that tribe ? and lastly , that that addition to the jurisdiction of david does not so well fit nor fill up the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that of the messias the jews expect . . to that of ieroboam , that ieroboam was not anointed king in shiloh , but in sichem a city of ephraim : and that this conspiracy did not take away the sceptre from iuda , but rather gave occasion to iuda of being a kingdome of it self , and such as was not dissolved for many hundred years after , whereas before it was but a part of the kingdome of israel . and lastly to that of nebuchadonosor , that this interpretation puts a very foolish and frivolous sense upon the prophecie , as if it ran thus ; that the sceptre shall not be taken from iuda , till some one come and take it by force . as if iacob would venture to foretel that iuda would not be such a fool as to give away his sceptre , though he might be so either cowardly or unfortunate to have it wrested out of his hands . wherefore he that is prophesied of here must be to the jews more then a mere robber or despoiler , and must have some special relation to them of either being their king or prophet in some more then ordinary manner ; or else the sense will be very flat and inept , as if he should say , the sceptre will not be taken away before it be taken away . . besides , the sceptre was not so much taken away by the babylonish captivity , as sequestred for a time , during which space they were ascertained from god by the mouths of his prophets , that they should return again within the space of seventy years . so that it was rather an interregnum then an abolition of the iudaical politie . which some would have to continue in some small degree amongst themselves even in that interval of their captivity , as having their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who had a power over all the people of iuda . but that is more then is worth the contending for . god's obligation by the mouth of his prophets to bring them back within seventy years , and the smallness of the continuance of their captivity in respect of the enjoiment of their liberty afterwards , are sufficient of themselves to make that captivity onely a suspension , not a taking away , of the sceptre from iuda . to all this you may add the unsutable connexion of this prophecie with the foregoing verses , where iuda is so magnificently spoke of for his stoutness and courage ; to which presently it is subjoined ( according to this interpretation ) that the sceptre shall never be taken away , till some vanquish him and take it away , as it seems nebuchadonosor did : which is as incoherent and insipid sense as can be imagined , as i partly intimated before . but to interpret it , as the ancient jews have interpreted it , of the messias , the coherence is very perfect , viz. that this stout warriour iuda shall not finally lose his sceptre , till that special messenger of god and expectation of the nations come , viz. the messias , who shall be of a more universal concernment then to that little handfull of the world , the iews . . the next starting-hole they seek , they think they have found in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , phansying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may there signifie ( as it does sometimes ) in aeternum ; but the accent athnack in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as a colon in latine , hinders them from that evasion . . the last pretended ambiguity is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , say they , may signifie either a tribe or a staffe , viz. of support and aid , or a rod of castigation and affliction . taking it for a tribe , the prophecie may run thus , that the tribe of iuda shall never be taken away , til the messias come ; or thus , that the tribe of benjamin , whatever become of the rest of the tribes , shall not be taken from juda , &c. taking it for a staffe , the sense is this , that juda , be he in what captivity or oppression soever , yet he will be supported and succoured by some or other , til the messias come . taking it for a rod ; that the rod of castigation and affliction will never be taken away from juda , til shiloh come . . to which i answer , and first in common to them all , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being thus put in the prophecie , and so naturally answering one to another , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did as ordinarily signifie a scribe as one that had political power and rule , yet it were somewhat a forced thing to expound it so in this place , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directing so naturally to the other sense ; & still more forced if you take notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex semine ejus , a thing not stood upon in those inferiour offices of a scribe or expounder of the law. to which you may add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never so expounded in scripture by the seventy , but alwaies either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so that though they might shuffle off the right sense of the prophecie in the beginning thereof , yet the following part defends both it self and the other from that violence and injury . for there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , political power , in iuda , till shiloh come , let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie what it will. . but to touch upon them also in several ; where we must take notice that the tribe of iuda , not his person , is the subject of this prophesie . the sense therefore of the first interpretation will be this , that judah will not be taken from judah , till shiloh come . which is very ridiculous . but so far as it is possible iudah is taken from iudah , and therefore shiloh is come . for iudah is taken all apieces and scattered amongst the nations in all the quarters of the world. or if they will against reason phansy the person of iudah the subject of this prophecie , ( of which the sense will then be , iudah his tribe shall not be taken from him , till shiloh come , ) the patriarch would have expressed himself more determinately and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally signifies , no tribe at all should be taken from him , whereas ten have been carried away at a clap and never yet returned . besides if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie his own tribe , that is properly taken from him too , and lost , they not being under his rule , that is , under the government of iuda ; but he is like a commander whose armie is quite routed , and all carried away from him captive , and under the command of strangers : and though they bear his name still , what is that if they be not under his power ? surely the patriarch's mind was taken up with mean matters on his death-bed , if there be no more in the prophecie then so . . the second interpretation , understanding still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a tribe , is lyable to the like exceptions with the first , and the foolery of it still more palpably deprehendible . for here it is exceeding evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will necessarily signifie , not a tribe shall be taken from iuda , &c. for it is as if one should say , that a sheep shall not be taken out of the fold , till dametas come . but if dametas coming , there should be found onely one left , the other shepheard would think himself deluded ; if he that promised him should pretend he has kept his word in keeping but one sheep in the fold . for it were a foolish fallacy to plead , that he promised that a sheep should not be taken away , and that there is a sheep that is not . so that it is plain that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one particular tribe , benjamin , cannot be understood , and therefore none at all . for all the rest were carried away by salmanassar into perpetual captivity . . to the third interpretation we answer , that iacob is distributing peculiar benedictions to every one of his sons ; but this is common to them all , and therefore not to be affixed to iuda : and then , that it is a petty business amongst such illustrious predictions and encomiums of iuda , that he shall not be put to such utter streights but that he shall be able to live , though an underling , and dependent on other people ; so that this is a very wretched and dilute sense of the prophecie . . and the fourth is as ill , if not worse . for first , as before , what is common to all the tribes , and yet belongs more to the other tribes then to iuda ( the ten i mean that were carried away by salmanassar ) is here appropriated to iuda , and that in the midst of encomiums and blessings . read the whole prophecie concerning iuda , and at the first sight you will discover the unreasonableness of this patch , if this be the meaning of this part of the prophecie . besides , the prophecie according to this sense could not be true . for iuda was a flourishing kingdome or commonwealth for many hundreds of years together , as appears out of their own history . . and lastly , in answer to both these last interpretations at once ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply set down as it is here without any other circumstances to determine the sense of it , never signifies either the staffe of maintenance or the rod of chastisement . so that they might as well expound it a crutch , as either . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will certainly signifie a crutch : and therefore taking that liberty that they take , the sense of this prophecie may run thus , a crutch shall not depart from iuda , nor a scribe from betwixt his feet , till shiloh come : that is , that iuda never will want a scribe with a crutch , that is , an halting scribe , a scribe that will make lame and crooked expositions of the law in defence of that capital errour of theirs , till the second coming of the messias . . i have given you a brief tast of the fond evasions the jews make use of , to hide the plain sense of this prophecie of iacob : concerning which it is worth the taking notice , that as their expositions are very vain and seem so to us , so it is manifest that they are unsatisfactory even to themselves , in that they have produced so many . for what could put them upon excogitating a new one but a dissatisfaction in the old ? and though they have pumped out as many as they can , they do not know which to adhere to . chap. iii. . the prophecy of haggai . . the natural sense of the prophecy . . that the second temple could not be more glorious then the first but by receiving the messias into it . . that herod's temple could not be understood hereby . . an answer to their subterfuge concerning ezekiel's temple . . that the prophecy of malachi addes further force to that of haggai . . that the prophet could understand no other temple then that which was then standing . . but if they could have found out any tolerable evasion in this prophecy , yet their work is not done , there being other plain predictions to the same purpose : as in haggai , for thus saith the lord of hosts , yet once , it is a little while , and i will shake the heavens and the earth and the sea and the dry land : and i will shake all nations , and the desire of all nations shall come , and i will fill this house with glory , saith the lord of hosts . the silver is mine , and the gold is mine , saith the lord of hosts . the glory of this latter house shall be greater then that of the former , saith the lord of hosts , and in this place will i give peace . . the natural sense of which prophecy is plainly this : the prophet encourages the people to work and build the temple , because that though it should not be so costly as the former in ornaments of gold and silver , which yet it were an easie thing for god to bestow if he would , ( the silver is mine and the gold is mine ; ) yet the glory of this latter house shall be greater then the former , in that it shall be honoured with the presence of the messiah in it , who is called here the desire of all nations : and as he is elsewhere styled the prince of peace , so is his coming set out here by the gift of peace ; and in this place will i give peace , saith the lord of hosts . . now we demand of the iewes , in what respect this second house was more glorious then the former , if the messiah came not into it while it was standing . that it was a pitiful structure in comparison of solomon's temple , the weeping of the old men at the rearing of the edifice was a plain demonstration . besides that the rabbins themselves say it was destitute of five prerogatives the other had : viz. the urim and thummim , the shechina , fire from heaven , the ark of the covenant , and the spirit of prophecy . the evasions of the jews here are very poor and inconsiderable : viz. . that though the temple at first was not so glorious , yet when herod had reformed it , it was more splendid and stately then solomon's . which is not only false , but if it were admitted to be true , would not salve the meaning of the prophecy . for all those external ornaments could not compensate the losse of the five preeminences above-named . besides that it is ridiculous to make so petty a design of building a fine temple to be expressed with such exceeding high language as if the greatest miracle in the world were to be exhibited , ( which yet was done by herod , the vilest of men ) i will shake the heavens and the earth and the sea and the dry land , &c. and the second alledgement , that this latter temple stood ten years longer then the former , is still more frivolous . and therefore at last they are forced to quit this temple , and affix the prophecie on a third , viz. ezekiel's temple . which is yet unbuilt , though it be above two thousand years since that prophecie ; whenas the prophet said , yet a little while , and i will shake the heavens and the earth , &c. . but the jews will be still obstinate , and still urge that it is plain how magnificent a temple ezekiel's is , and that it is clearly prophesied of , and must be at last , and that therefore they will not expect their messias till then . but to this i briefly answer , first , that it may be , that vision of the temple was nothing else but an exhibition of the temple of solomon , such as it was when nebuchodonosar destroyed it . to which opinion grotius is very inclinable . secondly , if it be a more magnificent structure , that the prophecie is not absolute , as that of the messiah , but conditional ; as seems to be expresly intimated in the very prophecie , ezekiel . upon which , i conceive , it may be a representation of such a magnificent structure as the iews would have raised even in their messiah's time , if they had not refused him , that they would have pulled down herod's temple as built by the hands of so execrable a wretch , and raised this structure of ezekiel . this had been the natural issue of their embracing the messiah ; but the counsel of god must stand . or lastly , that the whole vision is of a mere mystical or spiritual meaning , which the vision of the holy waters and the strange virtue of them , as also the trees there mentioned ( * chap. . ) seem shrewdly to insinuate . so that no argument drawn from the temple of ezekiel can enervate the force of this prophecie of haggai , it being so very clear in it self , and the other so many waies interpretable to a compliance therewith . . the truth whereof will be still more evident if we adde that of malachi ; behold , i will send my messenger , and he shall prepare the way before me : and the lord whom ye seek , shall suddenly come to his temple ; even the messenger of the covenant , whom ye delight in : behold , he shall come , saith the lord of hosts . which prophecie is parallel to the foregoing prophecie , and does more fully describe the person of the messias , whereby we may be the better assured that they are both meant of him : and the time here again seems plainly enough to be predefined , viz. that he would come into that temple that the iews had then standing , though it had not been long rebuilt , and grace it with his presence before it should be utterly ruined and laid wast . . this certainly is the natural sense of this prophecie , and it is a very harsh thing to think that malachi had any other temple in his mind but this . but this temple has been laid level to the ground above one thousand six hundred years agoe , and therefore the messias either came into his temple then , or the prophecie is false . for there never was any since for him to come into , nor is now , nor will be again for ever , at least before his coming . for how shall the jews build them a temple before they have found the messias ? so that the messias will be first , and the temple after , if at all . but certainly this prophecie of malachi supposes the temple first and ready built , and that the messias in due time will be born into the world , and come into it . which therefore was the second temple . chap. iv. . the prophecie of daniel . . the exposition of the prophecie . . that the said exposition is as easie and natural as the meaning of any writing whatsoever ; and what an excellent performance it would be to demonstrate out of chronologie , that the passion of christ fell two or three daies after the beginning or before the end of the last week . . the summe of the sense of the whole prophecie . . that the circumscription of the prophetical weeks is not made by the vastation of the city , but by the accomplishment of those grand prophecies concerning the messiah . and that no epocha can be true that does not terminate upon them . . the last prophecie which we shall alledge is out of daniel , chap. . where he meditating upon that prediction of ieremie , that seventy years should be accomplished in the desolations of ierusalem , and praying earnestly to god in behalf of the people , the angel gabriel by express command was sent to him to impart this prophecie to him . i. seventy weeks are determined upon thy people and upon thy holy city , to finish the transgression , and to make an end of sinnes , and to make reconciliation for iniquity , and to bring in everlasting righteousness , and to seal up the vision and prophecie , and to anoint the most holy. ii. know therefore and understand , that from the going forth of the cōmandement to restore and to build ierusalem , unto the messiah the prince , shall be seven weeks , and threescore and two weeks , the street shall be built again and the wall , even in troublesome times . iii. and after threescore and two weeks shall messiah be cut off , but not for himself ; and the people of the prince that shall come shall destroy the city and the sanctuary , and the end thereof shall be with a floud , and to the end of the warre desolations are determined . iv. and he shall confirm the covenant with many for one week , and in the midst of the week he shall cause the sacrifice and the oblation to cease , and for the overspreading of abominations he shall make it desolate , even until the consummation , and that determined shall be poured upon the desolate . . this is so eminent a prophecie , and so mainly to the purpose , that we are concerned to annex some short notes upon every verse , that the sense may appear more plain ; and if there be any diversity of interpretations , that we may the better shew that none does prejudice the main scope we drive at . i. seventy weeks , that is , weeks of years . of which sense there is no doubt with either jew or christian. and seventy of such weeks , not so precisely as that what is foretold may not come to pass before the seventieth week be quite run out , or may not run out into some part of a following week ; the reckoning being by weeks and not by years , as mr. mede also has well observed , and is a supposition that no body can justly cavil at . are determined . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , cut out , as some would have it , implying that immediately after the expiration of these , the jews would into captivity again . but that curiosity is more then needs , and not so conformable to the sense of the prophecie : so that in my apprehension our english translation has the odds of it . upon thy people and upon holy city . i. e. near upon the expiration of the seventieth week the people of the jews shall be no longer the people of god , nor their city holy , their religion naturally ceasing upon some act of theirs , whereby a better , according to the purpose of god , shall be brought in . to finish transgression , or , to fill up , perfect , or compleat transgression . for so will the * word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifie , and seems to be the most natural sense in this place : as if the angel should say , seventy weeks shall the scourge be taken from thy people , wherein they will again follow their own evil waies and increase their sins to the very height : which they did the most notoriously by killing their messiah . and to make an end of sin . or , to put an end to the judaical sin-offerings . for so will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as to seal , denotes a putting an end to a thing by fulfilling and completing it , as towards the latter end of this verse , to seal up the vision and prophecie , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used . and to make reconciliation for iniquity : or , to expiate iniquity . for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies : but the sense is much-what the same in both . and to bring in everlasting righteousness . i. e. such a law or religion which shall endure for ever , and according to which if we live , that will be our justification , not the works of moses's law nor those offerings nor sacrifices . and to seal up the vision and prophecie . i. e. to fulfill and accomplish the prophecies , viz. those great important prophecies concerning the messiah . and to anoint the most holy , viz. the most holy person that ever lived . for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the feminine gender , and may seem to signifie rather sanctity in the abstract , or res sancta , yet the jews themselves understood it of a person ; moses gerundensis of the very messiah : and it is used of any thing consecrate to god , whether field , man , or cattel , levit. . . besides that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not be a noun of the feminine gender , but be the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus , as appears from levit. . . and numb . . . or the words there are to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore again confirme that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to persons consecrated as well as things . if it had been meant of the most holy place of the temple , it had in all likelihood been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might go for the most holy place , christ was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the most eminent manner imaginable : for in him dwelt the * godhead bodily . ii. from the going forth of the commandement to restore and to build ierusalem . viz. from the decree or command of artaxerxes in the seventh year of his reign mentioned ezra . whereby ezra was inabled to constitute magistrates and judges over the people , to have power of life and death amongst themselves and to live after their own political laws . in which concession cannot possibly but be included a licence or decree to build up the houses of ierusalem . besides that , as funccius also pleads , their liberty of living under their own magistrates is the truest and most substantial sense of building their city : and vers . . there is express leave given to make what use they please of the remainder of those liberal contributions which were given for sacrifices and religious services . whence it is plain the power of building the city was included in this commission ; onely ezra cared not to begge that expresly that would be involved in a greater grant and such as might incline the king's spirit more powerfully , viz. matters of religion , as you may see vers . . wherefore this is the proper decree for rebuilding the city , or else none . for the titles of the other decrees are either for building the temple , or else restrained to the rearing of the walls of the city , the houses having been built before , as you may see by reading the history of ezra and nehemiah . unto messiah the prince : that is , unto the manifestation of that person that is so well known and so much expected by the iews under the name of their messiah , the word being never used absolutely but concerning him . shall be seven weeks , and sixty two weeks : that is , sixty nine weeks , there being no mystery in the parting of these numbers , saving an hebrew idiom to be understood from ezekiel . . and genes . . often in that chapter , as also . vers . . as grotius comments upon the place . funccius offers at something more considerable , that the state of the iewish commonwealth should be more unsettled for the first seven weeks or thereabouts , as is to be understood out of ezra and nehemiah . the street shall be built again and the walls , even in troublesome times . that is , not only the area of ierusalem shall again be replenished with houses , but the wall shall also be built again , though in troublesome and unsettled times ; as appears in the above-mentioned history : for the builders were fain to have their swords in readiness as well as their trowels . iii. and after the sixty two weeks , which succeed immediately the seven weeks , that is to say , after sixty nine weeks shall messiah be cut off , viz. the above-named messiah the prince . for that must needs be the most natural meaning thereof ; and , as i said before , messiah is never put thus absolutely but here : whence doubtlesly the jews gave him whom they expected for their redeemer the name of messiah . cut off . if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it might signifie transfixus or affixus , as funccius , would have it : but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to cut off , not only from life , but , as mr. mede observes , from reigning as a king. and in respect of the iews he was cut off in both these senses . for he was the messiah their prince whom his own people cut off from life , and thereby from themselves , that they should be no more his people nor he their king : and therefore it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not , and not for himself ; but the sense is , the messiah shall be cut off by the hands of the people of the jews , and that people shall be none of his . this exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manasseh ben israel likes so well , that he applies it where it is not so natural and easie , or else is tautological . for he interprets it of agrippa the last king of the jews , whom , he saies , vespasian slew some three years before the destruction of the temple , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the kingdome was no longer agrippa's nor any of his race . but in this sense concerning the messiah , it being presupposed that he is cut off by the jewish people , it is very easie to conceive that they are the nominative case to the verb understood in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that the people that cut him off should be no longer his people , by reason of this hainous act of theirs . so that upon this act the iews ceased to be the people of god ; and thus being given over , at last comes that vengeance prophesied of in the following words , that their city and sanctuary should be destroyed by those that were designed to be the people of the prince the messiah . for so mr. mede interprets the place excellently well in my judgement , rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , populus principis futurus ; understanding thereby the romans , in which empire christ was to have chiefly his church and kingdome . and it is most natural that as messiah before was the same with messiah the prince , so the prince here should be the same with the messiah , the sense fitting so exceeding well . whenas if the messiah be not understood here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but only some prince and people at large [ the people of the prince which shall come , ] the sense thereof will be more lax and dilute , which would be more knit together and made of a more even contexture upon mr. mede's hypothesis . and the end thereof shall be with a floud . that is , after the destruction of the city , the roman armie will overflow iudaea . and to the end of the war desolations are determined . grotius interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for , and renders it , pro fine belli erit definita a desolatio . deus hunc exitum bello isti praefinivit , terrae vastitatem , god has determined that issue of the war , the devastation of the land. iv. and he shall . mr mede renders it , nevertheless he shall . for indeed the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the force in a manner of any conjunction , and may be rendred according as the sense directeth . and the most genuine sense seems that which mr. mede has given , that though israel was cast off , yet a remnant according to the election of grace should be wone off to christ by the preaching of the gospel of his kingdome : which should be done before and after his passion , by himself and his apostles . this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or new covenant , * which adorns the very title-page of the greek testament . and the seventy turn it in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . confirm the covenant . that is , as i said , the covenant of the gospel : see funccius upon the place . with many , i. e. with several ; for so the word signifies frequently : though it be true also that many of the jews were converted and entred the covenant within the space of this one week , which is the seventieth or last week . and in the midst of the week , or , of that week . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either signifie in one half-part of the week , as grotius interprets it , or else simply , in the midst of the week . in which interpretation the midst need not signifie mathematically the middle part of the week equidistant from the extremes , but any part within the extremes : so that the second or sixth year of the week may be said in this sense , and that truly , in the midst of the week . so that the angel may mean no more by this expression then that what he foretells shall be done after the last week begins and before it ends . he shall make the sacrifice and oblation to cease . viz. the messiah then suffering shall antiquate and put an end to the jewish sacrifices and oblations . for he that was prefigured by them being come , and having been sacrificed and made an oblation , it is plain that those other ceased as to right and efficacy , that is , were abrogated or abolished by the excellencie of his person , who offered up himself once a sacrifice and atonement for the sinnes of the whole world. if chronologie will but admit of it , the wit of man cannot find out a more becoming interpretation then this concerning his making the daily sacrifice to cease . which is as it were the scope of the whole prophecie . for to intimate within what week the messiah should suffer , upon whose death the antiquation of moses's law and the introduction of the everlasting righteousness depended , is a thing more decorous , & more befitting so precise an accuracy , then the destruction of the temple , which other interpreters say is meant by making the sacrifice to cease . besides , it had been more proper and compendious to have named the temple then the oblations and sacrifices , if there had not been something of an higher nature meant by this expression . the main drift therefore of the prophecie is , more curiously to define the time , as of his manifestation , so likewise of the death of the messiah , which i question not but may very well be hinted at here in this expression ; and what was spoke more at large and indeterminately in the foregoing verse touching his being cut off , may here , for time , be more punctually defined : and as at the mention of his death before , there was annexed that vengeance upon them that murdered him ; so here , where it is repeated again , the same vengeance is repeated . and for the overspreading of abomination he shall make it desolate . the hebrew is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which with mr. mede i would render thus , and commanding over a wing of abominations he will be a destroyer , i. e. over an armie of idolatrous gentiles , namely the roman armie . see also grotius upon matth. . v. . whose interpretation , though it differ something from mr. mede's , yet in my opinion does confirm it very much : he proving by several citations out of authors , that the romans bore upon their standards the images of their gods , which in hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we shall only instance in that one of many out of tacitus ; fulgentibus aquilis , signisque & simulacris deûm in modum templi . so fitly is this wing of abominations interpreted of an armie of idolaters . even until the consummation and that determined . read , and even until the consummation , i. e. the finishing of this destruction . shall be poured upon the desolate . read , it shall continue upon the distressed , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the roman armie shall continue upon ierusalem til they have brought it to utter devastation : or , it shall be spread like water poured out upon the desolate , in that sense that inundation was interpreted in the foregoing verse . for , as i intimated before , this is but a repeated prediction of the same vengeance upon the same occasion , namely , the consideration of their murdering their messiah , which is implied in that expression , he shall make the sacrifice and oblation to cease , himself then becoming a sacrifice according to the eternal counsel of god. . the sense which we have given of this prophecie is so coherent and of one piece , though taken out of several interpreters , that no sense can be applied to any writings more naturally . so that , as i said , if chronologie will but favour the interpretation , it is most certain that what we have given is the meaning thereof . and funccius , who has made the seventy weeks expire exactly with the breath of our saviour upon the cross , if he could have found the ending but a year sooner , had given a tolerable and commendable account of this prophecie according to the latitude of the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above mentioned . and it is not a thing hopeless , but that he and other chronologers may be mistaken a year in their computations . but whoever out of his industry and skill in history and chronologie shall demonstrate to the world , that the passion of our saviour fell out some two or three years before the ending or else after the beginning of the last week , his invention will be more to christian religion then either the venae lacteae or the circulation of bloud to physick and philosophy . for the fulfilling of this prophecie will appear so clear and complete , that if porphyrius were alive again , he would again be driven to say it was writ post eventum , that is to say , that the jews have contrived a prophecie to confute themselves withall . . the good news therefore that the angel gabriel imparts to daniel in this prophecie is this , that they should return out of captivity ; and that from the going out of certain decree to rebuild ierusalem and give it the form of a city , that is , a power of being governed by their own laws and magistrates , that from that time forward god had determined seventy weeks for them , that he would give them his special protection so long , and they should be his people , and their city should be holy , their oblations and sacrifices should not be antiquated , nor their law and religion abrogated : but within that time a new law or religion should begin , which should never have an end , which therefore is called the everlasting righteousness ; and that the iudaical sin-offerings should then cease , that is , should be no longer warrantable or effectual . for the messiah should by that time be come , whom they will slay , and he shall by his death put an end to all other sacrifices , his bloud being sufficient to reconcile the whole world to god. but though the design of divine providence herein was holy and good , yet the jews crucifying him out of malice and envie , ( enormous wickedness having blinded their eyes ) the people of the jews shall be cast out of god's favour , nor shall they be the people of the messiah , but a people that shall be the messiah's , viz. the romans , shall come and destroy their city and sanctuary with an utter destruction . . this is a short and easie account of the whole prophecie , in which it plainly appears , that the foretelling of the destruction of the city is but an appendix to the main prophecie , and comes but in by the by , as an effect of that foul act of the jews in slaying their prince : but that the circumscription of the prophetical weeks is made by those main designs they were allotted to the jews for , that is , they should not expire till the everlasting righteousness was brought in , till the prophecies were fulfilled , and the most holy was anointed , that is , till the messiah was come , till he suffered , rose again , ascended into heaven , sent down the holy ghost upon the apostles , and set the christian religion on foot in the world. all which was done in the last week . after which the city was to be destroyed by the romans ; but there was no need of precisely setting down the time when . but the noise and clatter of the devastation of it has so disturbed the judgments and phancies of many learned writers , that they have very crookedly and unnaturally haled on the extent of the weeks to reach the destruction of the city , and so have caused a needless obscurity in so pregnant a testimonie of the truth of our religion . for indeed there can be no genuine or satisfactory interpretation of daniel's weeks , unless they all of them , the seven , the sixty two , with the single week , follow one another continuedly in one line , and such an epocha be pitched upon , as that at the expiring of the sixty nine weeks the messiah may be manifested to the world , and in the seventieth week be cut off , and be made a sacrifice for sinne , and so abrogate the jewish law , and bring in the everlasting righteousness , &c. to which the epocha from the seventh year of artaxerxes longimanus does fairly lead , nor is there any other tolerable besides it ; which is a further confirmation of the truth thereof . to say nothing , how there is none of the three decrees , but that which went out in the seventh year of artaxerxes , that can so fitly be called a decree for rebuilding the city , as i have intimated already . chap. v. . the application of the first verse of the prophecie to prove that the messiah is come . . the iews evasions propounded and answered . . an application of the second verse of the prophecie , with a confutation of those rabbins opinions that make cyrus , jehoshua and zerobabel , or nehemiah their messiah . . an application of the third verse , with a confutation of the jews fiction of agrippa's being the messiah to be cut off . . i have compleated the sense of the prophecie of daniel , and that with more accuracy then this present occasion required , i speak in regard of pitching upon that epocha with funccius , which is set down ezra . for without being so particular there is strength enough in the prophecie to evince , that the messiah is already come . for from the first verse thereof it is very clear , that within seventy weeks the most holy was to be anointed , and an everlasting righteousness to be brought in . now i demand of the iews or any else , take their epocha where they will , if they can finde any everlasting righteousness , law or religion , that was brought in before the expiration of daniel's weeks , if it be not this of christianity : but by the prophecie there must be some law or everlasting righteousness brought in by that time . and what or who was that most holy that was anointed within these weeks , if it was not the very christ whom we christians worship ? the iews themselves acknowledge the second temple was not anointed : therefore it must belong to some person ; which must be the messiah mentioned in the following verse . i may add also , how is vision and prophecie fulfilled , ( the most eminent whereof was concerning their messiah ) i say , how are they compleated within the space of these seventy weeks , if the messiah be not yet come ? . the iews have no way in the world to evade here but by forcing the most absurd interpretation upon this verse of the prophecie that can be imagined ; as if the sense were , that those things there foretold should come to pass after the seventy weeks . whenas it is plain that the casting the weeks so into parts , and expresly foretelling that in this part this shall come to pass , and in that , that ; it is plain , i say , from hence , that the main scope of the prophecie is to tell what things will come to pass before their expiration . which we shall be the better assured of if we examine the fondness of the other supposition , and apply it to the words of the text , which are these , seventy weeks are determined upon thy people and upon thy holy city , or , cut out for thy people and for thy holy city , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to finish transgression , &c. if these things that follow in this verse be to be understood as foretold to come to pass after the seventy weeks , what is the sense of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? questionless there can be but these two senses of it ; either so as the septuagint have translated it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. that transgression may be finished , as also our english translatours have rendered it , which doubtless is the true sense ; or else it must signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there is no sense imaginable besides these two that can be pretended . if the first , the gross absurdity is this , that whereas there has been about three hundred weeks for the compleating those things mentioned there in that verse , and they not yet done , according to the jews opinion ; yet the prophecie mentions only seventy , and those wherein they themselves confess nothing at all was to be done of them ; then which nothing can be imagined more wilde and ridiculous . if the second , i answer that the seventy and other unprejudiced interpreters alway turn it according to the former sense . nay , that abarbanel and manasseh , who otherwise pervert the sense of this prophecie , yet they translate it so too , and yield that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until . and lastly , if it did so , yet the sense of the prophecie would be pittifully lame and imperfect , if we compare it with the event . for the sense would be , seventy weeks are determined upon thy people , until or before that the everlasting righteousness be brought in , the most holy anointed , vision and prophecie perfected , &c. which certainly supposes that within a little time after , at least after less then seventy weeks , these things should be fulfilled ; and yet there has thrice seventy weeks gone over since the expiration of the first seventy , and no tidings of any such things . wherefore it is more clear then the meridian sun , that the things there understood were to come to pass within the seventy weeks expressly spoke of by the prophet daniel . . again , from the second verse of this prophecie we demonstrate , that the messiah is come : because from the going out of the commandment or decree to rebuild the city to the messiah is but sixty nine weeks . wherefore imagine what decree you will , the time is run out , and many hundred years besides . and that this prophecie is to be understood of that great messiah their prince and redeemer , appears plainly enough because he is called here by daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely , as being his proper name , whenas in all other places of scripture it is an appellative . whence it is more then conjectural that the iews had the name of their messiah out of this place , and understood it of that messiah we speak of . but after that unhappy mistake of theirs in refusing their messiah when he came , they have forced other interpretations , though utterly unapplicable to the text ; some understanding by messiah king cyrus , others nehemias , others iehoshua the priest , others zerobabel : none of which conceits are so much as possible . for the epocha from which they must reckon , must be from some command or decree to rebuild the city . for so the words run , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the promulgation of the decree to restore , &c. that that is the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plain from esther , chap. . ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let there goe forth a royal command or decree . whence it is plain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as a decree , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promulgation of it ; as may be understood also from luke . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth put the business out of all controversie that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , as the seventy often translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a command , not a foretelling or talking of things ; because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not signifie concerning the restoring , but to restore . so that none that have any either common sense or but moderate skill in the hebrew , but will confess that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , from the decree to cause to return , &c. from whence it is very manifest that none of those persons which the jews here offer can be accepted for the messiah mentioned in this prophecie . not cyrus ; because if you will apply him to the first decree , which was his own , the account is absurd at first sight . for thus you must reckon from the edict of cyrus to the same cyrus . the other decrees are after cyrus , and therefore the sense will be more absurd , if any thing can be more . the reason is much-what the same concerning iehoshua and zerobabel , for they were the very persons that immediately executed cyrus his decree . and for nehemias , he is a great many years too late from cyrus his decree , and as much too near to that decree that went out the seventh year of artaxerxes . this i speak in reference to that evasion they seek in the parting of the number of this prophecie into seven weeks , and sixty two weeks , as if it should be but seven weeks from the decree to the messiah , that is , fourty nine years . but besides that it is plain , chronologie will not fit their turn for this subterfuge , it is further evident that if it would , it will yet appear ut a subterfuge . for unless you will joine the seven weeks and the fifty two weeks together , it will not make good sense , as any one that examines it will easily understand ; and that the messiah is not to come within the first seven weeks , appears in that he is to be cut off after the sixty two weeks . . which shall be a third argument ( from the third verse of the prophecie ) that the messiah is come . after sixty two weeks the messiah shall be cut off , that is , not until the last week begin and before it expire . for there is no question but the seventy weeks being thus divided into parts for the setting out the time of the coming and appearing of the messiah even to his death , that what he did visibly or suffered in the world is circumscribed within those weeks ; and therefore we may safely conclude that before the seventy weeks expired the messiah was cut off , that is , that he was cut off above sixteen hundred years agoe , to wit , before the destruction of the city , as plainly appears in the text , that makes the sacking of ierusalem a consequent of his death : and the number of the weeks , pitch upon what decree you please , must needs expire many years before the taking of the city , and therefore the messiah was cut off , and consequently came into the world so many years agoe . here the iews , to evade so manifest a demonstration , tell us a story of one agrippa their last king , and of mumbas his sonne , whom they say vespasian slew at rome three years and an half before the destruction of the temple . this was he that was cut off from the kingdome of iudaea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it was no longer his nor his posterities . this is the most specious answer they have made yet , but yet upon examination will be found excessively weak . for first it is plain from records of history and antiquity , that agrippa the last king of the iews lived nigh upon thirty years after the destruction of ierusalem . and then in the second place , if we should suppose their fiction to be true , the last week of the seventy will either expire many years before , or run out beyond the cutting off this agrippa , if you make , as you ought , the decree for building of the city the epocha of the account , and affix it to the seventh year of either funccius his artaxerxes or scaliger's . to all which you may adde that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put here so absolutely , it cannot but be understood of the great messiah the jews did and do still expect , their own rabbins expounding it so while they were unprejudiced ; and that it is most natural to understand the same person spoken of in the whole prophecie ; who is first prefigured in the expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which their own doctors also interpret of their messiah ) by which if the temple had been meant , it had been rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and therefore again an anointed person being understood in the first verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the second and third must be the same person ; and there being in the first joyned with the mention of him not only so sacred a title as the most holy , but also the bringing in of everlasting righteousness , the expiating of sin , and fulfilling of prophecies , it is plain that so mean a person as agrippa ( or any else they have or can name ) is unapplicable to this prophecie of daniel ; such things being there foretold as are utterly incompetible to him : but such as will anon appear from other prophecies to be singularly competible to the great messiah the jews expected , and are the characteristicals of his person , as we shall fully make good in its due place . chap. vi. . how convincing evidences those three prophecies of jacob , haggai and daniel are , that the messiah is come . . that it was the general opinion of the jews , that the messiah was to come about that time we say he did . . josephus his misapplication of the prophecie of daniel to vespasian . . a further confirmation out of tacitus , that the jews about those times expected their messiah . . another testimony out of suetonius . . in the mean time it is so plain and apparent from these prophecies of iacob and haggai , that the messiah is already come ; that any one , though secluded from all commerce with these parts of europe , and knowing nothing of the face of things here , if he had but onely certain information that the iewish politie and temple were destroyed , and could but read the above-named prophecies , he would be sure that the messiah was come into the world : as also out of this prophecie of daniel he might without any intelligence at all ( provided only he took notice of the epocha of decrees , and how that the weeks from any one of them would be expired many hundred years ago ) infallibly inferr that the messiah was certainly come . these things are so perfectly clear , that it is needless to add any thing else to confirm the belief of them . . which yet some do by appealing to the judgement of their own rabbins , if they themselves did not conclude that their messiah was to come about that time we say he did . nehemias , a jewish rabbin , that lived some fifty years before christ , did openly declare out of the prophecie of daniel , that the coming of their expected messiah could not be prolonged above fifty years ; as appears out of grotius , if he was not misinformed by stoctoxus . but by what he answers to sarravius , one would think that he saw the place with his own eyes ; ostendit istum mihi locum olim hagae stoctoxus . and that this was not one rabbin's opinion , but the apprehension of many of their wise men , is manifest from what iosephus has written , de bello judaico lib. . cap. . to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that which excited them most of all to the warre , was a doubtful prophecie found in the holy writings , as if about that time some one from their country should be emperour of the world. this the iews took as properly belonging to them , and many of the wise men were deceived in their judgements about the matter . out of which words it plainly appears that the learned of the iews , and in a manner the whole nation , was perswaded that their messiah , whom they thought would be the prince of the known world , was hard at hand . in which perswasion they were so serious that they ventured their lives , liberty , temple and city thereupon , that being the greatest thing that animated them to that infortunate warre . of their firmness in which opinion a further argument is , that they were so ready to phansy this or the other their messiah about those times . for there were many looked upon for a while as such , as herod , iudas gaulonites , ionathas , barchochab and others . . neither does iosephus his note upon the prophecie that gave the iews this confidence , he calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an ambiguous prediction , derogate any thing from the clearness thereof concerning the time. but the character of his person , it seems , was not so perfectly set out , but that they missed the knowing of him when he was come : and therefore it was necessary for iosephus to say that the oracle was ambiguous . but it were ambiguous indeed , if it were , as he would make it , more applicable to vespasian then to the true messiah . for that messiah there prophecied of was to be cut off , which vespasian was not ; and that before the last week , whenas vespasian besieged ierusalem about fourty years after . besides that it is ridiculous to resolve the solemnity of the holy oracles of the prophets into so petty a business , as in stead of their foretelling that one of the iewish lineage should become a great prince , and sway the sceptre over the nations ( which prediction was alwaies looked upon as some peculiar honour and priviledge to the iews ) that only a forraigner coming to iudaea , and for no better end then to sack their city , destroy their temple , and make vassals of them and slaves , that this man after should be chosen emperour of rome , as others had been before him . whether awe and fear might baffle the understanding of iosephus so as to think this a true glosse , though it be but servile flattery , i will not dispute : but whether he thought it false or no , that it is so , i think i have put out of controversie . . but what iosephus records concerning the opinion of his nation , that they thought the coming of their messiah to be about that time , is got into the history of the pagan writers also . cornelius tacitus writes so like to what iosephus has set down , that it seems something like a translation of him , as in his speaking of the prodigies that did fore-run the destruction of the city ; visae per coelum concurrere acies , rutilantia arma , & subito nubium igne collucere templum . expassae repentè delubri fores , & audita major humanâ vox , excedere deos , simul ingens motus excedentium . that is , armies were seen skirmishing in the heavens , weapons glittering , and the temple filled with light from the sudden flashing of the clouds . the door also of the temple instantly flung open , and a voice was heard bigger then the voice of any man , that the gods go out , and withall a mighty bustle of them as going out together . after this presently he addes , quae pauci in m●tum trahebant : pluribus persuasio inerat , antiquis sacerdotum literis contineri , co ipso tempore ut valesceret oriens , profectique judaeà rerum potirentur : quae ambages vespasianum & ti●um praedixerunt . i. e. which some few interpreted as a dangerous presage : most were perswaded that it was contained in the ancient books of their priests , that at that very time the east should grow potent , and that those come from judaea should obtain the empire : which ambages presignified vespasian and titus . in which he plainly intimates that the opinion of the near approach of their messiah was so strong , that it bore against all the ill prodigies , nay made them interpret them to a good sense , as if this excedere deos was but their hastning out to take possession of the nations ; which was true in no other sense then in that christ , who was the peculiar guardian angel , as i may so speak , of the jews before , became afterward the worship of the whole empire . or if you will , god , who was in a manner topical before , restrained to iudaea , became the known and acknowledged god of the whole earth . . suetonius in the life of vespasian ( cap. . ) in express terms calls this expectation of the iews , veterem & constantem opinionem . percrebuerat , saith he , oriente toto vetus & constans opinio , esse in fatis ut eo tempore judaeâ profecti rerum potirentur . id de imperatore romano , quantum eventu postea praedictum patuit , judaei ad se trahentes , rebellarunt , &c. an ancient & constant opinion had grown very common over all the east , that the fates had so destined , that at that time those that came from judaea should become masters of all . which fate , as appeared by the event , foretold of the roman emperour , the jews interpreting in favour of themselves , rebelled , &c. by which expressions of suetonius we may understand how assured the iews were , that that was the time of the coming of their messiah , and that the fame of it was not contained within their own precincts , but had spred over all the east , and that the whole world was at a gaze in expectation of the great prince of the iews . chap. vii . . that it being evident the messiah is come , it will also follow that jesus is he . . that the prophets when they prophesied of any eminent king , priest or prophet , were sometimes carried in their prophetick raptures to such expressions as did more properly concern the messiah then the person they began to describe . . that these references are of two sorts , either purely allegorical , or mixt ; and of the use of pure allegories by the evangelists and apostles . . of mixt allegories of this kind , and of their validity for argument . . that eminent prophecie of isaiah , that so fully characterizes the person of christ. . that the ancient jews understood this of their messiah , and that the modern are forced hence to fancy two messiahs . the soul of the messiah appointed to this office from the beginning of the world , as appears out of their pesikta . . the nine characters of the messiah's person included in the above-named prophecie . . a brief intimation in what verses of the prophecie they are couched . . that this prophecie cannot be applied to the people of the iews , nor adequately to jeremie's person . . special passages in the prophecie utterly unapplicable to jeremie . . we have , i think , sufficiently demonstrated that the time of the coming of the messiah is expired , and therefore ( the predictions of him and promises being not conditional , as i have above intimated , but absolute , ) it undeniably follows that he is come . upon which we might immediately infer , especially considering the time of his coming , that iesus christ is he . for whom else can they possibly pitch upon ? but we shall proceed more punctually , and suspend that inference , until we have laid before you those prophecies that characterize his person , what a one he should be , what he should doe , and what should betide him . . of which there is none so full as that of isaiah , chap. . but before i enter upon it or any other , it will be very convenient , for the preventing of all cavils and tergiversations , to set down a supposition which is both rational in it self , and allowed of , nay highly magnified , in things where their interest does not lie at stake , by the most learned of the iews . and it is this , that that eminent person whom they call their messiah , being at last to give them a visit in this world , and as the very sense of his name imports , which signifies anointed , being to be the top and flower of those three functions in which this anointing was used , viz. prophet , priest and king ; it is very rational to conceive , how in their actuations by the spirit of god , when he fell upon the prophets , that while they prophesied or spake of some more considerable priest , prophet or king ( that wisdome guiding them which is omniscient and more moving then any motion , which reacheth from one end to another mightily , and sweetly orders all things ) they were so actuated and transported , that in that fatidical rapture they were caught up into , the sense of their mind and words was carried further then the particular person they began to describe . so that according to this supposition we will of our own accord acknowledge that several , and those of the most eminent prophecies that characterize the person of christ , did first touch upon some other person , which was but a fainter resemblance of him . but that after this glance they are carried to their main scope they drive at , where they pierce and are fixt , as an arrow stuck in the mark . . now this reference is of two sorts , either a perfect allegorie , or mixt. that i call a perfect allegorie , when all the expressions concerning the person first spoke of do very well and naturally fit him , but may be interpreted ( and that more exquisitely it may be ) of some more illustrious person that comes after . such allusions as these are used by the apostles and evangelists to the great confirmation of our faith , however the iews are scandalized at it . for there can be no other sense of it then this , viz. that either these interpretations which they put upon the prophets were the known interpretations of the iews , and therefore very accommodate to perswade the iews by ; and it was a sign they were right interpretations , they being made before prejudice had blinded them . or else , that these expositions were their own , that is , that they arose in their own minds first ; which was impossible they should , they being but allusions , unless the certain knowledge of what hapned to our saviour christ had put them upon it . so that those allusive proofs are to us strong confirmations that the history of the gospel in those things that seem most incredible is certainly true . i will content my self with that one instance ( though i might alledge many others ) of christ's being born of a virgin. certainly unless they had known that de facto he was so , or that their wise men had interpreted that of isaiah chap. . to that sense , it is incredible that they should ever alledge that place for it ; and they making no use of any other but this , which is only allusory , it is plain the certainty of the event was that which cast them upon the interpretation . . i call a mixt allegorie that which is partly allusoric , as being applicable first to some more inferiour person , whether king , prophet or priest , and then to the messiah , and partly simple and express , not applicable to any but the messiah himself ; the prophet being so actuated by the spirit of god , that in the sublimity of that divine heat he is in , his sense and expressions reach out further then the person that is the type , and strike into such circumstances that are not at all true but in the antitype . and these predictions of this nature concerning the messiah are as demonstrative to those that are not intolerable cavillers , as if the prophecie had been wholly carried to the messiah , without glancing or touching upon any other person . . these things being premised , let us return to isaiah , and peruse his whole prophecie , that we may the more accurately judge thereof . chap. . . who hath believed our report ? and to whom is the arme of the lord revealed ? . for he shall grow up before him as a tender plant , and as a root out of a dry ground : he hath no form nor comeliness : and when we shall see him , there is no beauty that we should desire him . . he is despised and rejected of men , a man of sorrows , and acquainted with grief ; and we hid as it were our faces from him : he was despised , and we esteemed him not . . surely he hath born our griefs , and carried our sorrows ; yet we did esteem him stricken , smitten of god , and afflicted . . but he was wounded for our transgressions , he was bruised for our iniquities ; the chastisement of our peace was upon him , and with his stripes we are healed . . all we like sheep have gone astray ; we have turned every one to his own way ; and the lord hath laid on him the iniquity of us all . . he was oppressed , and he was afflicted , yet he opened not his mouth : he is brought as a lamb to the slaughter , and as a sheep before her shearers is dumb , so he opened not his mouth . . he was taken from prison and from judgement : and who shall declare his generation ? for he was cut off out of the land of the living ; for the transgressions of my people was he stricken . . and he made his grave with the wicked , and with the rich in his death , because he had done no violence , neither was deceit in his mouth . . yet it pleased the lord to bruise him , he hath put him to grief : when thou shalt make his soul an offering for sinne , he shall see his seed , he shall prolong his daies , and the pleasure of the lord shall prosper in his hand . . he shall see of the travel of his soul , and shall be satisfied : by his knowledge shall my righteous servant justifie many , for he shall bear their iniquities . . therefore will i divide him a portion with the great , and he shall divide the spoile with the strong ; because he hath poured out his soul unto death ; and he was numbred with the transgressours , and he bare the sinne of many , and made intercession for the transgressours . . the ancient and wisest of the iews ever interpreted this chapter of their messiah . and the later rabbins being convinced of the clearness of the prophecie , and respecting the authority of those wise interpreters before them , have been some of them forced to acknowledge two messiahs , the one the son of ioseph , the other of david . the former a suffering messiah , the other victorious and triumphant , rather then to deny the evidence of this prophecie . out of which there is also a special tradition set down in an ancient book amongst the iews , which is called pesikta , which further confirms our assertion of their interpreting of it concerning the sufferings of the messiah ; how that the soul of the messiah was ordained ( and did gladly accept the condition ) to suffer , from the beginning of the world. the tradition runs thus , * that when god created the world , he put forth his hand under his throne of glory , and brought forth the soul of the messiah and all his attendants , and said unto him , wilt thou heal and redeem my sons after six thousand years ? he answered he would . god said again unto him , wilt thou undergoe the chastisements to purge away their iniquities , ( according as it written ( it is the rabbins own application ) certè morbos nostros tulit ? ) the soul of the messiah answered , i will undergoe them and that right gladly . . this is enough to confirm that it was the opinion of the ancient and unprejudiced iews , that this prophecie was meant of their messiah : and , as i said , there is not any one prophecie so full of characteristicals of his person as this , though not all of the like clearness . but i dare say no less then these nine are in some sort or other included in it . . his being rejected by the jews ; . and being made a sacrifice for sin . . his resurrection . . his ascension . . his apotheosis . . the excellency of his doctrine . . his reception by the gentiles . . the destruction of their superstition and of that divine honour done to unwarrantable persons . . and the eternity of his kingdome . . i shall briefly intimate in what verses of the prophecie every of these are hinted . his rejection by his own is plainly intimated vers . , , . his suffering and being a sacrifice for sinne , ver . , , , , . his ascension and resurrection , vers . , . his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . he made his grave with the wicked and with the rich in his death , that is , with the wicked rich men , that is , great potentates of the earth who were rich , powerfull and injurious , those many nimrods in the world , whose sepulchres and monuments were after magnificent temples , and themselves deified as gods. because he had done no violence . the reason is incomparably solid : for if the princes and emperours of the world had divine honours done to them after their death who were but magnifici latrones , as one calleth them , much rather should the messiah , who did no violence , but was so faithfull and good in all things , be exalted unto this honour , have temples built to him , and be worshipped as a god. the verse does further confirm this sense , wherefore i will divide him a portion with the great , and he shall divide the spoil with the strong ; because he hath poured out his soul unto death . which spoil cannot be so aptly understood of any thing as this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it being mentioned so upon these terms , after his pouring out his soul unto death . one verse illustrates another so , that i think there can be no doubt of the sense . the excellency of his doctrine is understood vers . . which sets out the success of the gospel . his reception by the gentiles vers . , . for if the gentiles had not come in , there had been small satisfaction ; the jews being excluded , or rather they excluding him . the destruction of their superstition and unwarrantable worship they did to unworthy persons , this is included in their reception of christ. the long duration of his kingdome , v. . and who shall declare his generation ? that is , the permanency of his own royal person , and the succession of his church that will adhere to him for ever . . this is a punctual and very reasonable account of this prophecie : but be it how it will , yet this is out of question , that the suffering and glorification of the messiah is here prefigured , and that if that in the general be not understood , there is no good sense to be made of this prophecie . for to distort it to the affliction of the jewish people , is very harsh , nay impossible , as appears from vers . . for the transgression of my people was he stricken . wherefore it was not the people of god that are here stricken , but some person struck by reason of them . the most tolerable application of the prophecie is to the afflictions of ieremie , of whom grotius has expounded it , ( though not excluding christ ) and has made sense of it in so many places , that i do not deny but that it may be understood of ieremie in the first and less-considerable meaning ; but that withall the application to christ is not merely allusory , but that such things are spoke in this prophecie as cannot but with an exceeding deal of lameness and ineptness be applied to ieremie . . and truly the very beginning of the prophecie is too magnificent by far for the affairs of ieremie ; who has believed our report , &c. for there is nothing so incredible in all those transactions concerning him . again vers . . with his stripes we are healed . it is ridiculous to attempt an application of these words to ieremie . for he was no sin-offering to appease the wrath of god , but what he suffered was rather for their mischief . and that is as foolishly applied to him , vers . . and who shall declare his generation ? as if it were understood of ieremie's longevity , then whom far less considerable men have lived much longer . so frigid and frivolous is this interpretation . neither without violence can that phrase , for he was cut off out of the land of the living , ( especially considering the mention of the grave in the next verse ) be understood otherwise then of the inflicting of death : which was not ieremie's case . so verse . when thou shalt make his soul an offering for sinne : to interpret that of ieremie is plainly to dote . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a sin-offering or sin it self ; but god made ieremy neither sin nor sin-offering for his people . and lastly , to say nothing of the unfitness of that expression , i will divide him a portion with the great , and he shall divide the spoil with the strong , to be applied to that petty business of ieremie , chap. . v. . where the captain of the guard is said to give him victuals and a reward , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , he accommodated him for his journey ( the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing what the whole gift was , only a viaticum ; and it had been the greatest reproach imaginable for the prophet to have received any thing more , to have made himself rich with the spoils of his own country-men ) i say , to say nothing of the unfitness of that expression to be applied to so small a matter ; the words following are so full and home , because he hath poured out his soul unto death , that they cannot signifie less then an actual dying ; nor is there any example that they signifie otherwise . and therefore the division of the spoil with the strong must be after death , and denote his apotheosis . it is plain therefore as well out of the confession of the rabbins themselves , as out of the words of the prophecie , that it is not merely an allusorie prefiguration of the messiah , but a down-right description of him in such circumstances as are incompetible to any besides him , and therefore , as i said , is as valid as if it had all been meant of him alone . but because all the characters of him here included are not so full and clear as in other places , and those that are the clearest are of so much importance , that it will not be any loss of labour to adde other confirmations to them , i shall evidence every one of them more fully from other prophecies . chap. viii . . further proofs out of the prophets , that the messiah was to be a sacrifice for sinne . . that he was to rise from the dead . . that he was to ascend into heaven . . that he was to be worshipped as god. . that he was to be an eminent light to the nations ; . and welcomely received by them . what is meant by his rest shall be glorious . . that he was to abolish the superstition of the gentiles . . and that his kingdome shall have no end . . that all these characters are competible to jesus whom we worship , and to him only . . the first mark of the messiah was his rejection , that he should be rejected of the jews ; but those places that foretel his killing , more strongly implying his rejection , we need add nothing particular thereof . that the messiah was to be slain , and be a sacrifice for sinne , besides that full and copious prediction of isaiah , is clear out of daniel , who saith that after sixty nine weeks the messiah was to be cut off ; and then adding afterwards that in the half of the seventieth week he should make the sacrifice to cease , it is plain that his death and ceasing of the jewish sacrifices and oblations were in one week , and that thereupon his death was a sacrifice , whereby those iudaical oblations were antiquated . for it is well known that the temple and their oblations continued about forty years after the passion of christ : so that it cannot be understood of the outward destruction of the temple , and prohibition of sacrifices ; and therefore it must be understood of the nulling of the validity and authority of them , their law of sacrificing being abrogated by that transcendent sacrifice of the body of our blessed saviour upon the cross. for there is nothing else that can be imagined to cease or take away the iudaical sacrifices in the midst of the last week but that . to these we might adde psalm . and zachar. . . but what has been alledged already is more then enough . . let us now rather see what has been foretold of his resurrection from the dead . and in my mind that is a very clear prediction thereof psalm . v. . where david being transported in his spirit by a divine power writes higher matters then are competible to any but the true david , the messiah himself . i have set the lord alwaies before me ; because he is at my right hand , i shall not be moved . therefore my heart is glad , and my glory rejoyceth ; my flesh also shall rest in hope : for thou wilt not leave my soul in hell , neither wilt thou suffer thy holy one to see corruption . thou wilt shew me the path of life : in thy presence is fulness of ioy , and at thy right hand there are pleasures for evermore . this is so natural a description of one raised out of the grave before he corrupt there , and ascending into the presence of god in the heavens to enjoy eternal life , that nothing can be more express . but david was never raised out of the grave himself , but his flesh saw corruption . wherefore it appears that it was a prophecie of some other , viz. the messiah , of whom david was a type . . the ascension of the messiah is lively prefigured psalm . the chariots of god are twenty thousand , even thousands of angels : the lord is amongst them as in sinai , in the holy place . thou hast ascended on high , thou hast led * captivity captive : thou hast received gifts or men , for the rebellious also , that the lord god may dwell among them . if this be applied unto christ , the sense is easie , especially if you take notice how the lord was amongst them in sinai , that is , there was one chief angel , whom some would have to be christ , which sustained the person of god , who might have the name of adonai , as christ also has , and is styled the angel of the covenant , malachi . . in lieu of him is here the messiah himself attended with many squadrons of angels , and receiving gifts of his father to communicate to the world , that god might dwell amongst them , that they might be brought in to be of his church . . this prophecie also plainly points at his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there are also other places that make it still more clear , as psalm . the lord said unto my lord , sit thou at my right hand , till i make thine enemies thy footstool : and then vers . . the lord has sworn , and will not repent , thou art a priest for ever , after the order of melchisedeck . the jews themselves of old acknowledged this psalm to be a prophecie of the messiah ; and the first and fourth verses are such that they can bear no other sense , but that the messiah was to be greater then david , and to be a king , priest and intercessour at the right hand of god for ever . also psalm . . thy throne , o god , is for ever and ever ; the sceptre of thy kingdome is a right sceptre : thou lovest righteousness and hatest iniquity ; therefore god , thy god , hath anointed thee with the oil of gladness above thy fellows . him that the psalmist speaks of here he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it cannot signifie an ordinary king or magistrate , because he saies , his throne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , for ever , absolutely , as r. moses aegyptius expounds that phrase . wherefore most justly does the chaldee paraphrast make this psalm a prophecie of the messiah , whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divinity is plainly expressed in these verses i have recited . i will add one place more out of the prophet isaiah , chap. . v. . for unto us a child is born , unto us a son is given , and the government shall be upon his shoulder ; and his name shall be called wonderfull , counseller , the mighty god , the everlasting father , the prince of peace : of the increase of his government and peace there shall be no end , upon the throne of david and upon his kingdome , to order and to establish it with judgment and with justice , from henceforth and for ever : the zeal of the lord of hosts will doe this . i do not doubt but that this prophecie is in some sort referrable also to hezekiah , and hits upon him first , but the main scope of it is the messiah ; and that therein his divinity and the eternity of his kingdome is set out , both the testimony of the chaldee paraphrast , the translation of the septuagint , and the expressions in the prophecie according to the hebrew text is evidence enough . for they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his name shall be called wonderfull counseller , the mighty god , the everlasting father , the prince of peace , after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which exposition cannot possibly be sense , if referred to hezekiah , but agrees very well with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the messiah . besides the english translation , of the increase of his government and peace there shall be no end , is so exactly according to the hebrew , that it is plain all the expressions are not competible to hezekiah ; and grotius himself , who loves to stretch the sense of every particular expression of these kind of prophecies to the person they first aim at , yet he acknowledges ingenuously that they are more fitly and more plainly applicable to the messiah . which to any indifferent man is satisfaction enough that they were meant of him ; especially if he consider that the ancient iews , who may well be thought to understand the genius of their own prophets the best , have long since , before this inveterate contest betwixt the iew and christian , interpreted them so . . the sixth character of his person is the excellencie of his doctrine . this is intimated , as i said , isaiah . by his knowledge shall my righteous servant justifie many ; but is more fully express'd malachi . the lord whom ye seek shall suddenly come into his temple , ( which might have been produced as another prophecie of the divinity of the messiah ) even the messenger of the covenant , whom you delight in ; behold , he shall come , saith the lord of hosts . but who may abide the day of his coming ? and who shall stand when he appeareth ? for he is like a refiners fire , and like fullers sope : and he shall sit as a refiner and purifier of silver ; and he shall purifie the sons of levi , and purge them as gold and silver , that they may offer unto the lord an offering in righteousness . whereby is plainly denoted the purity and sanctity of that law and spirit that the messiah was to communicate to his serious followers , that he would throughly purifie them and purge them from their hypocrisie and sinfulness . and again , isaiah . behold my servant whom i uphold , mine elect in whom my soul delighteth : i have put my spirit upon him , he shall bring forth judgment to the gentiles . he shall not cry , nor lift up , nor cause his voice to be heard in the street . a bruised reed shall he not break , and the smoaking flax shall he not quench ; he shall bring forth judgment unto truth . he shall not fail , nor be discouraged , till he have set judgment in the earth : and the isles shall wait for his law . thus saith god the lord , he that created the heavens and stretched them out , he that spread forth the earth and that which cometh out of it , he that giveth breath unto the people upon it , and spirit to them that walk therein ; i the lord have called thee in righteousness , and will hold thy hand , and will keep thee , and give thee for a covenant unto the people , for a light of the gentiles : to open the blind eyes , to bring out the prisoners from the prison , and them that sit in darkness out of the prison-house . and isaiah . listen , o isles , unto me , and hearken ye people from far . the lord hath called me from the womb , from the bowells of my mother hath he made mention of my name . and he hath made my mouth like a sharp sword , in the shadow of his hand hath he hid me , and made me a polished shaft , in his quiver hath he hid me . and verse . and now saith the lord that formed me from the womb to be his servant , to bring iacob again unto him : though israel be not gathered , yet shall i be glorious in the eyes of the lord , and my god shall be my strength . and he said , it is a light thing that thou shouldest be my servant to raise up the tribes of iacob , and to restore the desolations of israel ; i will also give thee for a light to the gentiles , that thou maiest be my salvation to the end of the earth . my salvation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an allusion to the very name of isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies , the salvation of the lord : which seems to be alluded to in the first verse also , from the bowels of my mother hath he made mention of my name . which is so near a kin to the name of iesus , that the messiah may seem to be prefigured in the very name of the prophet isaiah as well as in his person : as it must be confessed that both these two prophecies do in some measure belong to isaiah himself first . but considering how the more excellent kings and prophets were to be types of the messiah , and that the language is so very high , it cannot be doubted but that in these divine raptures and exaltations of spirit , the minde and tongue of isaiah was carried above what was competible to his own person , and therefore must naturally be transferred to the messiah ; it being plain from other places , that there was at last to come some one transcendent prince and prophet anointed in an higher manner and measure then any other . which the iews expected , and called their messiah . and therefore it is therewithal manifest , that their messiah was to be an eximious teacher , prophet or law-giver . . the seventh character is that he should be very welcomely received of the nations ; that which these last prophecies also intimate . but i shall add others also . to this sense the jews themselves interpreted that ancient prophecie of iacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him shall be the gathering together of the nations ; the seventy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he is the hope or expectation of the nations . and there is yet one , more ancient then that , which implies it ; viz. the promise to abraham that he should be a father of many nations , and that in his seed all * nations of the earth should be blessed . of which other prophecies also witness . isay . . and it shall come to pass in the last daies , that the mountain of the lords house shall be established in the top of the mountains , and shall be exalted above the hills ; and all nations shall flow unto it . the jewish doctours themselves acknowledge this to be understood of the times of the messiah . and chap. . and in that day there shall be a root of jesse which shall stand for an ensign of the people : to it shall the gentiles seek , and his rest shall be glorious ; or , him shall the gentiles seek , viz. in a devotional way , shall pray unto him , and sing praises unto him . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used in that sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and his rest shall be glorious , & sepulcrum ejus erit gloriosum ; so some turn it , and truely not rashly nor without cause . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in several places signifies the rest of the dead . job . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which the seventy render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is in iob's description of the state of the dead . also proverbs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall rest in the congregation of the dead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one , as appears psalm . v. . lastly , psalm . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aquae requietum , implies such a rest as sleep , the brother of death . for there is nothing more prone then to lye and sleep on the shadie banks of a river . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well signifie dormitorium ejus , or sepulcrum ejus , erit gloriosum ; that is , that it shall at last be exalted to the nature of a temple , he shall have divine honour done unto him , and the gentiles shall pray unto him and adore him : as is intimated in the words immediately going before . but this was more then we needed to charge this prophecie with , though it be probable enough it is contained in it . there are sundry other places that serve for the proof of this seventh character : but because it is sufficiently enough demonstrated already , and little or no controversie made of it , i pass to the eighth . . which is the messiah his abolishing the superstition of the gentiles , that is , such worship as they had no divine warrant for , they being so grosly mistaken in the object . this is so plainly included in the two last characters , that i need add no other proof . but if there were need , that in the , and psalms might further confirme it . where he is constituted a new king and priest ; and therefore implies new religion and laws , and such as the heathen were ignorant of before ; but such as they must obey upon pain of high displeasure . . the last character is the long duration of the messiah's kingdome . psalm . v. . once have i sworn by my holiness , that i will not lye unto david . his seed shall endure for ever , and his throne as the sun before me . it shall be established for ever as the moon , and as a faithful witness in heaven . also psalm . v. . thy throne , ô god , is for ever and ever , the sceptre of thy kingdome is a right sceptre , &c. which prophecie makes good the former , and shews how it is to be fulfilled in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the messiah . see also psalm . which the hebrew rabbins do acknowledge to be understood of the messiah . also daniel . . and . . this character is so clear , that i need not insist any longer upon it . . these are the main marks and characters of the person of the messiah , by which we may infallibly find out who he is . and who indeed can he be according to these characters , but iesus whom we christians worship ? for what competitor for the messiahship but he , was , being a iew , rejected by the iews and crucified ? who is it that arose from the dead and ascended into heaven but he ? who ever delivered so pure doctrine to purge the world from wickedness and to enlighten the nations as he ? it is he therefore whom the nations waited for , and have received : it is he for whose sake they parted with their old vain and impure superstitions , by whose doctrine they are brought to the knowledge of the eternal god : and lastly it is he whom for his bitter sufferings god has exalted above angels and archangels and all the host of heaven , and has set him at his own right hand to be a priest and king over his church for ever . chap. ix . . the peculiar use of arguments drawn from the prophecies of the old testament for the convincing the atheist and melancholist . . an application of the prophecies to the known events for the conviction of the truth of our religion . . that there is no likelihood at all but that the priesthood of christ will last as long as the generations of men upon earth . . the conclusion of what has been urged hitherto . . that christ was no fictitious person , proved out of the history of heathen writers , as out of plinie , . and tacitus : . as also lucian , . and suetonius . . that the testimony out of josephus is supposititious , and the reasons why he was silent concerning christ. . julian's purpose of rebuilding the temple at jerusalem , with the strange success thereof , out of ammianus marcellinus . . we have now made a very considerable progress in the proof of the reality of christian religion , that it is more then a mere idea . let us here make a stand and breath a while , and contemplate with our selves the peculiar use and advantage of this present argument , for the stopping the mouths as well of the bold atheist as the suspicious melancholist . for indeed it is too true , and every good man could wish it were not so , that the latter ages of the church have not dealt faithfully with the world , but beyond the bounds of all modesty and conscience obtruded upon the people fond legends and forged miracles , as if they were given up into their hands onely to be imposed upon and abused . which consideration does cast some men into an unchangeable misbelief of the whole business of christianity , and makes them look upon it all as a mere fiction and fable . for they measure the genius of the primitive church by what they see practised before their eyes now-adayes , and look upon the whole tribe of the priests as impostors . which censure though it be most unjust , yet it will be very hard to convince these censurers but that it is very true , unless by some such argument as now lies before us , viz. that the ancient prophecies in the old testament could not be forged by the christian priests , and that the jews would not forge them against themselves . nay they that know any thing of the jews , will acknowledge them so religiously addicted to the letter of these holy writings , that knowingly and wittingly they durst not alter a tittle . wherefore all those prophecies we have alledged are real , and we have made good they clearly foretel that the messiah should come many hundred years ago ; therefore it is plain he is come . . i therefore demand of either the prophane or melancholick , who is this messiah , if iesus be not he . nay i appeal to them if the very characters of his person be not certainly to be known by their own senses agreeably to the prediction of those infallible oracles . the prophecies have said , he should be rejected of his own . ask the iews , they will acknowledge they have rejected him . the prophecies foretold he should be cut off , be killed by them . ask the iews , they will not deny but that they did condemn him to death , but deservedly , as they contend for their own excuse . the prophecies foretold his doctrine should enlighten the gentiles . ask thine own eyes if the gentiles be not turned from their vain & unwarrantable superstitions to the knowledge of that one god that made heaven and earth , and of iesus christ whom he hath sent . the prophecies prefigured his rising from the dead and his ascending up into heaven : and ask thine own conscience if thou dost not believe that this was alwaies the belief of the christians ; and consult with thine own reason , if it had been possible that the death of christ could have drawn all the world after him , if it had not been seconded with his resurrection . certainly those that believed on him before , had deserted him after his death , if he had not risen from the dead : but of that more fully hereafter . lastly , the prophecies foretold that the messiah should be worshipped as a divine person , and receive divine honour , and that god would make him a king and priest for ever . ask thine own senses , if thou dost not find it so . how many thousand temples are there consecrated to his name ? in how many nations and kingdomes of the earth is he honoured as the son of god ; prayers offered unto him , and in his name , and praises sung unto him with all solemnity and devotion imaginable ? . and for the duration of this his royal priesthood , it has continued already a faire time , about one thousand six hundred years , as may be infallibly gathered out of history . and as appears from these ancient prophecies of the jews , he is a person so holy and sacred , and upon whom the eyes of providence have been in such a wonderfull manner fixed , infinitely above any person that ever was yet in the world , that it is impossible that the testimonies given of him should ever be obliterated by succession of time ; nothing but an universal conflagration being able to make an end of all the copies of the jewish oracles or of the christian gospel . and therefore it is a thing beyond all likelihood , nay i may say all possibility , that this honour and kingdome of christ upon earth should ever cease till the earth cease to have inhabitants . i do not deny but the insupportable wickedness of the christians , their faithlesness , ferocity and uncleanness , their accursed hypocrisie and open prophaneness , may make this kingdome of christ very itinerant and to pass from one nation to another people ; but it will ever be the religion of some people and nation or other : or if not , there will at least be sincere professors of his name in several nations and kingdomes , as in the persecuted estate of the primitive church ; which will certainly leaven the world again with the christian religion , with more glory and purity then ever , unless a fiery vengeance from heaven step betwixt , and christ come again visibly so judgement in the clouds . . the thing therefore that i say is this , that though a man should be so cautious forsooth and so crafty , as that because these latter ages have been guilty of so much falseness and forgery , he will believe no records of the church at all , no not so much as the holy gospels and the epistles of the apostles ; yet he may have sufficient assurance from the prophecies of the old testament ( which , unless he will be egregiously foolish and unreasonable , he cannot have any pretense to suspect as supposititious ) that christianity is no fiction , but a real truth ; if he will but compare the prophecies with the events of things as they lye before his eyes , and with the free confession of those that are open enemies to the christian religion , i mean the nation of the iews . . for the firmer belief whereof , he may also help himself something from those strinklings that are found in prophane writers . for if thou wilt be so prodigiously melancholick and suspicious as to doubt whether there ever were such a man as christ , the very history of the heathens may assure thee thereof ; they mentioning these things so timely , as that there could be no errour about the existence of the person they speak of whether he ever were in the world or no. for plinie , tacitus , lucian and suetonius , all of them flourished so near the time of the taking of the city of ierusalem , ( viz. plinie about twenty , tacitus thirty , lucian and suetonius about forty or fifty years ) that they could not but have certain information whether he was a fictitious person or real , from the captive iews , who would not have failed to stifle a religion they hated so , if it had been but a figment at the bottome . plinie in his epistle to trajan finds the christian professours in good earnest , even to death : whose dangerous and mischievous errour he might easily have confuted , if the history of christ had been but a romance ; but he found them immovable , nor could he help it . which constancy of theirs he calls pervicaciam & inflexibilem obstinationem , a pervicacity and inflexible obstinacy . which is ridiculous to think can befall men in a mere fiction within the time that search may easily discover to be false , and that they should stand out to the exposing of themselves to death and torture . he writes in the same epistle that he put two maid-servants on the rack , sed nihil aliud inveni quàm superstitionem pravam & immodicam , but i found nothing else ( saith he ) but a perverse and immoderate superstition . and of those that fear made desist from the profession of their religion , affirmabant hanc fuisse summam vel culpae suae vel erroris , quod essent soliti stato die ante lucem convenire , carmenque christo quasi deo dicere , &c. they affirmed that this was the sum of their either fault or errour , that they were wont on a set day to meet together early in the morning before day-break , and sing an hymne to christ as to a god. which is a sign that betimes the christians followed christ , not as a mere eminent moralist , that gave excellent precepts of life , better then ever any did , but that they held his person truely divine , and adorable for some wonderful considerations or other . . but this inquisition and bloudy persecution of the christians began higher then trajan's time , to wit in nero's , who , to smother that abominable act of his in firing the city of rome , did most salvagely punish the christians , as if they had been the authors of it . tacit. annal . lib. . ergo abolendo rumori nero subdidit reos , & quaesitissimis poenis affecit , quos per flagitia invisos vulgus christianos appellabat . auctor nominis ejus christus , qui tiberio imperitante , per procuratorem pontium pilatum supplicio affectus erat . repressaque in praesens exitiabilis superstitio rursus erumpebat , non modò per judaeam originem ejus mali , sed per urbem etiam , quò cuncta undique atrocia aut pudenda confluunt celebranturque . igitur primò correpti qui fatebantur ; deinde indicio eorum multitudo ingens , haud perinde in crimine incendii quàm odio humani generis , convicti sunt . et pereuntibus addita ludibria , ut ferarum tergis contecti laniatu canum interirent , aut crucibus affixi , aut flammandi ; atque , ubi defecisset dies , in usum nocturni luminis urerentur . wherefore nero to suppress the rumour of his own vile act , by suborning false witnesses got those to be accused who being hatefull for their wickedness were commonly called christians , and punished them with exquisite tortures . the author of that sect was one christus , who in the reign of tiberius was put to death by pontius pilate the deputy . which damnable superstition , suppressed for a time , broke out afresh , not only in judaea the first source of that mischief , but also in the city of rome , whither all villainous and shamefull things flow from all parts , and are held in great esteem . wherefore they were first laid hold of that confessed themselves christians ; afterward by their discovery a huge multitude were condemned , not so much for being guilty of firing the city , as that they were hated of all mankind . they added also reproaches to their death , clothing some of them with the skins of beasts , to be worried by dogs ; others were crucified , and others were burnt after day-light , to serve in stead of lynks or torches . this persecution was not thirty years after the passion of christ. i appeal now to any one , if he can think it possible that these that lived so near to that time when christ was said to be crucified , that they might make exact inquiry into the matter ; i appeal to him , if he can think it possible they could expose their lives and fortunes to the hatred and cruelty of the heathen , if they were not most certain that there was such a man that was crucified at ierusalem : and demand further , he dying so ignominious a death , whether it be again possible that there should not be some extraordinary thing in the person of christ , to make them adhere to him so after his death , with the common hatred of all men and hazard of their lives . . and therefore lucian , in his peregrinus , does rightly term christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that great man crucified in palaestine . for at least he spoke the opinion of christ's followers , if not his own . and the doctrine of the christians he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the marvellous wisdome of the christians , whom he affirms to renounce the heathen deities , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to worship their crucified sophist , or their crucified master and teacher . and in his philopatris , if it be his ( and if it be not , it is not much material , being it must be of some writer coetaneous to him ) there are some inklings of very high matters in christianity , as of the trinity , of life eternal , of the galilean's ascension into the third heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , walking up the air into the third heaven , where having learned most excellent matters he renewed us by water . which is likely to be some intimation of the ascension of christ into heaven , or else of paul's being rapt up into the third heaven , though the narration thereof be depraved . and critias in that dialogue swears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the son that is from the father . and he and triephon jearing divine providence betwixt them , as being set out by the religious , as if things were written in heaven , critias asketh triephon if all things , even the affairs of the scythians , were written there also . to which triephon answereth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things , if so be chrestus be also amongst the nations . all which passages intimate what a venerable opinion there was spred in the world concerning christ , and that therefore there was some extraordinary worth and excellency in his person . which conclusion i shall make use of in its due place . . in the mean time i shall onely add that mention made of him in suetonius , in vita claudii , cap. . where he is called chrestus , as before in lucian's philopatris he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iudaeos , impulsore chresto , assiduè tumultuantes româ expulit , he expelled the iews out of rome , they making perpetual tumults by the instigation of chrestus . which is the highest record of our religion that is to be found in prophane writers ; and no marvel , it reaching so near the passion of christ from whence our religion commenced . for the reign of claudius began about seven years after christ's passion , and ended within thirteen years . and that christ suffered under pontius pilate , tacitus himself gives witness in what we have above recited . but a more accurate chronologie of these things cannot be expected but from them who are more nearly concerned , viz. the christians themselves . . iosephus his testimonie had reached higher in time , if we could be assured that what he seemed to write of christ was not foisted in , by some thankless fraud of unconscionable superstitionists , or short-sighted politicians , that could not see that the solidity of christian religion wanted not their lies and forgeries to sustain it . but , for my own part , i think it very unlikely that iosephus , being no christian , should write at that rate concerning christ as he does , besides other reasons which might be alledged . and therefore for the greater compendium , i shall be content to acknowledge that what is found in his antiquities concerning the crucified iesus is supposititious , and none of his own . which omission i impute partly to his prudence and partly to his integrity . for certainly he knowing the affairs of iesus so well as he did , could not in his own judgment and conscience say any thing ill of him , more then that he was crucified ; which was no fault in him , but in his unjust and cruel murderers : and simply to have nominated him in his history , without saying any thing of him , had been a frigid , lame business ; and to have spoke well of him , had been ungratefull both to his own country-men the iews and also to the pagans . wherefore it being against his conscience to vilifie him and revile him and his followers , so as the heathen historians have done ; and against his prudence , being not convinced that he was the very messiah , to declare how excellent a person he was ; it remains that in all likelihood he would play the politician so far as not to speak of him at all . . we shall produce but one testimony more out of pagan historians , and that is out of ammianus marcellinus , concerning iulian's purpose to re-edifie the temple of ierusalem , that the iews might sacrifice there according to their ancient manner . which was looked upon to be done more out of envy to the christians , then in love to the jews ; and in an affront to that universal and inestimable sacrifice of the body of christ once offered upon the cross , which was to cease the jewish sacrifices , and to put an end to the exercise of the mosaical ceremonies . ruffinus and sozomen declare the matter more at large ; but we shall contain our selves within the recitall of what ammianus has written , ( lib. . near the beginning ) who being an heathen , puts as fair a gloss upon the emperour's action as he could ; but the event is plainly enough set down , and such as does much confirm the truth of christian religion . julianus imperii sui memoriam magnitudine operum gestiens propagare , ambitiosum quondam apud jerosolymam templum ( quod post multae & internecina certamina obsidente vespasiano , postea & tito , agrè est expugnatum , ) instaurare sumptibus cogitabat immodicis ; negotiumque maturandum alipio dederat antiochiensi , qui olim britannias curaverat pro praefectis . cum itaque rei idem fortiter instaret alipius , juvaretque provinciae rector ; metuendi globi flammarum prope fundamenta crebris assultibus erumpentes fecere locum , exustis aliquoties operantibus , inaccessum ; hocque modo elemento destinatiùs repellente , cessavit inceptum . julian having a mind to propagate the memorie of his reign by the greatness of his acts , purposed to rebuild with immense charges that once-stately temple at jerusalem ( which with much adoe after many a bloudy battel was taken , after siege laid to it by vespasian first , and then by titus . ) this business was committed to the care of one alipius of antioch , who had once been deputy of britain for the governours . wherefore when this same alipius did stoutly urge on the work , and the governor of the province gave him his assistance ; dreadfull balls of fire breaking out near the foundation with frequent sallies , burning up sundry times the workmen , made the place inaccessible . and thus the enterprise ceased , the element directed by a peremptory destiny beating them off from their work . chap. x. . further proofs that both iews and pagans acknowledge the reality of the person of christ and his doing of miracles . . the force of these allegations added to the prophecie of the time of christ's coming and the characters of his person . . that the characters of his person are still more exact , but not to be insisted upon till the proof of the truth of the history of the gospel . , . that the transcendent eminency of christ's person is demonstrable from what has already been alledged and from his resurrection , without recourse to the gospels . from whence it necessarily follows that his life was writ . . that the life of christ was writ timely , while eye-witnesses were alive , proved by a very forcible demonstration . . that eternal happiness through christ was the hope of the first christians , proved out of lucian and s. paul ; and of a peculiar self-evidence of truth in his epistles . . that the first and most early meaning of christianity is comprised in those writings . . that eternal salvation depending upon the knowledge of christ , it was impossible but that the apostles should take care betimes that the miracles of christ should be recorded . . that the apostles could not fail to have the life of christ written , to prevent the erroneous attempts of the pragmatical , to satisfie the importunity of believers , or in obedience to divine instigation . . that it is as incredible that the apostles neglected the writing of the life of christ , as that a wise man in the affairs of the world should neglect the writing of his will when he had opportunity of doing it . . that , it being so incredible but that the life of christ should be writ , and there being found writings that comprize the same , it naturally follows , that they are they . . these testimonies out of heathen writers may suffice to take off that fond and groundless suspicion of the whole history of christ being a mere allegory or fiction . a thing that the greatest enemies thereof had never the face to object to the christians , neither iews nor pagans , nor our modern atheists , especially the more nasute sort of them , such as pomponatius and vaninus , who do not only acknowledge christ's person , but his miracles ; only forsooth they referre them to the influence of the stars and celestial intelligences , of which i shall speak in its proper place . the iews also acknowledge his miracles , but add that he was a magician : and iulian himself and celsus , who wrote against the christians , never had the face to deny but that iesus of nazareth did once live in iudaea , and did strange things ; though the one revolted from him , and the other never believed in him . and hierocles , that highly-moral pagan , does not deny the miracles of christ , nor the excellencie of his person , but contends that apollonius tyaneus may at least come into competition with him . and to say nothing of tiberius his purpose of having him entred into the catalogue of the roman deities by a decree of the senate , because the report thereof is from parties , viz. from eusebius out of tertullian ; we may more appositely adjoin that adrianus severus and heliogabalus , though in vain , attempted afterward the same thing . and particularly of severus , lampridius an heathen historian writes , that this emperour intending to erect a temple to christ , and to worship him amongst the rest of the gods , was hindred by the priests , qui consulentes sacra , repererant omnes christianos futuros , si id optatò evenisset , & templa reliqua deserenda : who by some way of divination or other had found out , that if the emperour's mind was fulfilled all would turn christians , and the other temples would be left desolate . so that there was a very high and venerable opinion of christ , even with those that were not christians . . which evidences out of prophane writers surely even alone , can have no small force to beget the belief of that which i now contend for , viz. that christ did once live here on earth , and that he was a person very famous and remarkable for some things in him , done by him or hapning to him . to which testimonies if you add those clear prophecies that foretold that the jews messiah was to come about that time that christ is said to have lived ( in which both the heathen and christian stories do agree ) and those characters that we know for a * certain do belong to him , such as i have already largely enough insisted upon ; it is impossible , unless scepticism be heightned unto a disease as perfect as either madness or down-right mopedness , but that any one should believe more of christ then i contend for at this present . . and yet the characters of his person set out in the prophecies are still more exact then what i have produced hitherto , to prove that he was indeed the expected messiah . as that he should be of the family of david , of the tribe of iuda ▪ born of a virgin , and in bethlehem ; that he should open the eyes of the blind , and make the lame walk , and other such like miracles ; that he should be put to such a death as that his hands and feet should be pierced , that they should cast lots for his garment , and give him vinegar to drink , &c. but these particularities having no force till we have proved that the history of the gospel is true , we must defer making any use of them till we have cleared that point . in the pursuit whereof we must endeavour to prove these three things . . that the life and death of christ was writ in a serious manner by some or other ; not romantically but historically , as plutarch , tacitus and suetonius are conceived to have writ the lives of illustrious persons and emperours . . that it was maturely writ , while there were living eye-witnesses of the things related . . and that those gospels we receive now-adays , are the true copies of those that were so maturely written . . the first part seems to me fully demonstrable from what we have proved already , without any recourse to the history of the gospel , viz. that there was a very transcendent eminency in the person of christ , as to whom both the time and main characters of the expected messiah did so exactly agree : whence he could not but attract the eyes of the world after him , and gain very zealous and faithfull followers , that would at least by word of mouth divulge the things they saw and observed so strange and miraculous in him . whence he could not escape having his life and death written by some pen or other , especially it being so certain he * rose from the dead , as it is . . for the jews having crucified him , nothing could be more odious to them then that report of his followers , that god miraculously raised him from the dead ; whereby christ was acquitted by a special hand of providence of all their wicked aspersions and false accusations , and themselves condemned of the highest crime they could imagine themselves capable of , even the murdering of their messiah . wherefore the attestation of that which would make them so odious and execrable even in their own eyes , if it were true , must needs make the attestors thereof very hatefull to them and unsupportable ; and therefore raise against them all the mischief they possibly could . whence it is impossible that the disciples of christ should maintain so hainous a falshood , no not if they had made no conscience of lying ; and yet still more impossible , if we consider their simplicity and innocency , a property in them of which i think it never came into the mind of any one to doubt . i conclude therefore , that a person so plainly prefigured by ancient and sacred prophecies , so refulgent in miraculous vertues and unheard-of providences , one who for the wonders he did , by the unbelieving iews was accounted a magician , by the heathen philosophers and atheists acknowledged a worker of miracles , and by his own followers proclaimed the expected messiah , and the onely-begotten son of god , whom he had miraculously raised from the dead after the iews had crucified him ; i say , that a person thus wonderfully qualified above any that ever yet came into the world , should fail of having his life historically recorded , is a thing farre more incredible then the greatest miracle that ever was yet upon record . . and now in the second place , that this history or record of his life and death was timely enough written , viz. while the eye-witnesses of those things which he did or hapned to him were yet living , is also very clear , if we consider the great importance of compleating such an history in due time . for certainly it could not but seem a matter of very weighty moment , christ being believed by his disciples to be so holy and divine a person as he was , and that their faithful adherence to him was their onely assurance of everlasting life . which great truth of a blessed immortality they were evidently taught by that success their messiah had upon earth , which was as ill as could be , he being so spightfully abused and crucified in so ignominious a manner ; whenas yet they might with the rest of the iews have expected that he should have broke the romane yoke , and been a glorious and victorious prince to their great advantage in this world. but they saw that providence waved this , and by an high hand exalted him into another kingdome , raising him from the dead and taking him visibly into heaven . which was so palpable a demonstration of the soul's immortality , and of a peculiar advantage to the followers of this great favourite of the almighty , when they were to enter into that other state ; that the power of conscience and the sense of their own good in the other life would make them very careful and officious to preserve the memory of their divine teacher , who both shewed them the way to and the certainty of immortal happiness . which piece of gratitude they were still more strictly bound to perform , it being so obvious for them to look upon christ as a publick gift of god to the world , not to be restrained to that age then present , but to be transmitted to all posterity ; nor confined within that little handful of followers he left behind him , but to be made known to all israel : nor could they long be ignorant but that the gentiles also should have share in him , especially upon his rejection by the jews , and so he was to become the light and salvation of all nations from age to age according to the prophets . . that this was the early sense of the church concerning the knowledge of christ for eternal salvation , the nature of the thing it self , as i have already intimated , doth plainly demonstrate . for what meaning could they possibly make of god's raising him from the dead , and visibly assuming him into heaven , but that he should be a palpable pledge of that future happinesse which was to accrue to them that would be his faithfull adherents and followers ? this questionlesse was the belief of the apostles and all succeeding christians , as the * heathens themselves witnesse of them , though in a jearing manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but being catechized and instructed , be perswaded by me , if you desire to live for ever . this theam is much insisted upon by the apostle paul every where in his epistles . which though i may seem too hasty in naming so soon , while i am but driving on a method to demonstrate that there are very timely records of christianity within the ages of eye-witnesses of the things that are recorded ; yet i think i have not done preposterously , if we consider that there is a peculiar kind of self-evidence in that apostle's writings that they are not supposititious or fictitious : it being , in my judgement , out of the power of man to imitate that unaffected fervour , those natural and yet unexpected schemes of high and serious zeal , those parenthetical exundances of weighty sense and matter , swelling out , i had almost said , beyond the bounds of logical coherence , that vigorous passion and elevation of spirit , and yet all so unsuspectable of any humane artifice , that we cannot but be assured that he that wrote these epistles was throughly possessed and transported with the belief of the things he wrote . i am sure i cannot but be assured , and find my self in an utter incapacity of doubting thereof , who yet am naturally as melancholy and suspiciou● as other mortals , as i could prove by early specimens of this kind , if modesty would permit me to parallel the follies and errours of my childhood with the mature conclusions of such as have affected the repute of being the great wits of the world. . wherefore being so fully perswaded in my self , and never meeting with any one that could have the face to deny but the epistles of s. paul were the writings of one that was in very good earnest , my appeal to them in this place for the sense and meaning of the first and apostolick faith i could not hold unseasonable . but it is evident in these epistles that the writer of them lived within the age of the eye-witnesses of the wonderful things that were either done by , or hapned to christ. whence it plainly appears also , that that sense of the gospel which paul declares in these epistles was the first and most early meaning that the apostles conceived concerning the mystery of christianity , viz. that christ's passion was an expiation for sin , and that we are purified by faith in him , and that our eternal salvation depends on the knowledge of him . . now i appeal to the most sceptical man living , if a matter of so vast moment as this , that concerns the common salvation of mankind in that future and eternal state , can be sluggishly and carelesly prosecuted by those that knew both the truth and importance of that affair , and had a more then ordinary engagement to look after it , and whose consciences could not but threaten them with the loss of everlasting life , if they did not use all honest endeavours to set on foot the most effectual way they could the certain knowledge of so concerning a mysterie . and whether it be possible to conceive the first christians so sottish and devoid of sense , as not to see how necessary it was to record the circumstances of the birth , life , and death of our saviour , and all the miracles that he did , while the mouths of unbelievers and gainsaiers might be stopt by recourse to eye-witnesses of the things that were to be related of him . . and if we could imagine any such supine carelesness or backwardness in the apostles themselves , who were the fittest to write these records , or at least those that were throughly informed by them ; yet the forwardness and pragmaticalness of others , who could not hold their hands from writing of such strange matters as hapned in iudaea , though not sufficiently instructed in the truth of them , would even force them to write down the truth of the history of christ so timely , for the prevention of errour , and to set their own name to the record . to say nothing of the importunity of the newly-converted christians , who could not but be extremely desirous very punctually to know all things concerning that divine person whose name they now religiously professed , and whom they acknowledged to be the onely-begotten son of god. wherefore the apostles themselves , or else some throughly instructed by them , could not chuse but draw up a narration of the birth , life , and death of christ , and the many considerables therein , for the comfort and satisfaction of their proselytes , and that there might be a true relation of these things to posterity for ever . to all which you may adde , that if it were possible that all these should fail , ( which i think is incredible , ) yet providence would not fail , and supernatural inspiration , to drive them on to the seasonable accomplishment of so important a work. . in my judgement these are an undeniable demonstration , that the history of christ has been so timely recorded as we contend for , by either the apostles or those that were intimately acquainted with them . and that it is infinitely more improbable that this has not been done , then that one of a great estate and many children , and wise in the affairs of the world , should , when it was in his power to write , neglect the writing of his will. a thing that none would believe , unless this will of his after his decease could not be found ; nor then haply neither , but rather suspect some body has burnt it . but if it be found , and appear such as becomes a man of his wisdome and discretion to have made , it will not be in the power of any man to doubt of it that is not interessed in the matter : and if any do , he will be looked upon as a very fool or fraudulent fellow , that sought some advantage by questioning the will. . the case is very highly the same here , in these records of christianity we speak of . for according to plain deduction of reason we see it impossible but that they should be writ so timely , and the outward event answers punctually to these demonstrations of our own mind . for there are two records of the life and death of christ written by two of his apostles , viz. matthew and iohn , a third by mark who was much conversant with the apostle peter , and a fourth by luke who was a great companion of s. paul , whose acts together with others of the apostles he also recorded , and ends the narration before paul's departure from rome into spain . whence we may conclude that luke wrote his gospel while paul was yet alive , of whose transactions himself was an eye-witness , as matthew and iohn of all the things they wrote , or at least most of them ; and the rest they had from other apostles , who were by when they were not , or from the mouth of our saviour himself . this conclusion is so plain , that it is as ridiculous to deny it , as for one to deny the above-mentioned will , which none can do without being hooted at for a fool. for when we see external events such as plain and undeniable reason cannot but compute even necessary to come to pass , it must be either folly or fraud that makes any doubt or deny they are really come to pass , when they are exhibited thus manifestly to their outward senses . chap. xi . . other proofs , that the life of christ was writ by his apostles or his followers , out of grotius . . an answer to a foolish surmise that those records writ by the apostles might be all burnt . . that the copies have not been corrupted by either carelesness or fraud . . this it self was a sufficient demonstration to prove that the history of the life of christ was writ so timely as i affirm , and namely by some of his own apostles , and those that were coetaneous to them , particularly by matthew , mark , luke and iohn , according as the title of each gospel does import . but we will not neglect to mention what grotius also makes use of in this place , viz. that these gospels are cited under these names by iustin , irenaeus and clemens , the first fathers of the church : that tertullian affirms that in his time the original of some of them were extant , though betwixt an hundred and two hundred years after they were written : that all the churches acknowledged them as authentick , before there was any calling of councils about that matter : that neither jew nor pagan ever made any controversie thereof : that iulian , though an enemy to christianity , did expresly confess that these writings that are under the name of peter , paul , matthew , mark , luke , were indeed their writings : and lastly , that it is as fond a thing to doubt thereof , as to question whether those poems that go under homer and virgil's names be in very deed their poems or no. which arguments certainly cannot but have their due weight with them that are not over-pervicacious : but , as i think , i had sufficiently evinced the conclusion before . . against which i do not see what the most perverse wit can invent or object , unless he will say that the first records the evangelists wrote , and the faithful copies taken from them , were burnt , and that these that we have now-adays are an after-forgery of the church . which is as bold and foolish an allegation , as if a son , who did not like his share appointed him in his father's will , though the will appear as authentick as any can do , should pretend that they had burnt the true will , and forged this to his damage : whenas yet he cannot prove the least tittle of this imputation . nay i may say it is far more foolish then this . for this may be feasable , to burn a single writing , and then make a new one in the stead . but it is altogether impossible for the enemies of the church ever to have suppressed or made away with those first true copies of the gospel ; which doubtlesse were in the custody of many thousand persons in severall parts of the world . for the writings being so very little in bulk , and of so great concernment , what christian would not have a copy of them that was but able to reade ? besides that there is not the least hint in history of any such thing . nor indeed can any historian witnesse of matters of this kinde . for who could assure him , if there had been any attempt of burning them , that they were all burnt ? and if any were but left , they would multiply again in a moment : and that but few would be delivered up , we may be very well assured , when they bore such love to that truth they conteined , that they preferred it before their own lives . . it is therefore undoubtedly true , that the copies that we have this day of the evangelists are transcripts from their first originals , without any interruption . the only scruple that remains now is concerning our third and last conclusion , whether they may not be altered and depraved in some measure in so long succession of time , either by chance , or the pious frauds of the church . to which i answer in the first place , that it is incredible but that the gospels should escape as well as the writings of plato , aristotle , or tully , if we look at only such alterations as may proceed from the heedlesnesse of the transcribers ; and yet no man doubteth but that their writings do now fully communicate their mindes to the world concerning those things they do declare , as fully and perfectly as they themselves writ them . and as for any pious frauds of the church , i answer , that the church was more simple and honest in the apostolical times and some ages after , within which compasse so many copies of the gospel were extant , and so dispersed throughout the world , that they could not adulterate those writings if they would . for as i have said already , those writings being of so little a bulk , and consequently the transcription of them so easie , the copies would be multiplied almost equally to the number of christians , i mean of those that could reade ; and being so holy a writ , the transcription be made with all possible care and circumspection . for certainly christians were very serious in their religion in those dayes . besides it is very reasonable to believe , that a special providence would keep off both chance and fraud from wronging so sacred writings in any thing materiall ; and if not materiall , what are they the worse ? not to mention how awe and reverence to such holy writings would naturally hold them off from mingling any thing by way of fraud or intermedling with them : and the effect makes good this presage . for in perusing of them we plainly discover that harmony and agreement of one thing with another , that we may be well assured that there is nothing spurious or adulterate foisted into the text. the multitude of various lections also further confirms our conclusion ; which is an argument of the multitudes of copies i spoke of : and the collection of these various readings a testimony even of the faithfulnesse of these later ages oft he church , and of the high reverence they had to these records , in that they would not so much as embesell the various readings of them , but keep them still on foot for the prudent to judge of . and lastly , upon perusall of those various readings , the clear discovery that nothing at all is lost of the truth of christian religion by any of them ( and consequently no detriment or prejudice done to any but such as are more for factions and opinions then the real power of godliness ) this also ratifies the truth we drive at , namely , that those copies of the gospel which we daily peruse are incorrupted , and that therefore those things contained in them are certainly true , as being writ by the pens of those who had sufficient knowledge of what they declare , being either eye-witnesses of the same , or conferring with them that were , and both of that unsuspected integrity , that the like is not to be found in any witnesses else in the world. chap. xii . . more particular characters of the person of the messiah in the prophecyes . . his being born at bethlehem ; . and that of a virgin. . his curing the lame and the blinde . . the piercing of his hands and feet . . thus have we undeniably demonstrated the truth of the gospel and the things therein contained , and consequently the certainty and reality of the christian religion : which being done , we can now more seasonably adde some few characters more of the person of the messiah so particular and expresse , that it may justly ravish us with the admiration of so punctuall a providence as is discoverable therefrom in predictions and prophecies . i will not instance in many , because we have already finished our designe ; and those that love to abound more in matters of this nature , may consult others that have handled them more fully and copiously . we shall only resume what we above mentioned , of his being born at bethlehem , of the family of david , and that of a virgin ; his making the blinde to see and the lame to walk ; the piercing of his hands and feet ; and their casting lots for his vesture . that these things were true of him , the gospel plainly testifies : and that they were prophesied of him , is as plain out of the prophecies of the old testament , which we shall here recite . . and first that of micah , but thou bethlehem ephratah , though thou be little among the thousands of judah , yet out of thee shall he come forth unto me that is to be ruler in israel , whose goings forth are from old , from the dayes of eternity . this is a very particular description of the person of the messiah from the place of his birth . and it was the confessed glosse of the chief priests and scribes upon this text , as appears matt. . , . to which episcopius addes the suffrage of the chaldee paraphrast and r. solomon iarchi . but that which makes this prediction and the divine providence more admirable are the circumstances of its completion . for bethlehem was not the town of abode of either ioseph or mary , nor went they thither at that time of their own accord , nor upon an ordinary occasion : but augustus , ( surely not without some special incitation from above , ) made a decree that all the world , that is , all under the romane empire , should have their names enrolled in publick records . wherefore all went to be enrolled , every one into his own city . whence it was that ioseph also went up from galilee out of the city of nazareth into iudaea , unto the city of david which is called bethlehem , because he was of the house and lineage of david , to be enrolled with mary his espoused wife , being great with child . whence , as grotius would infer , it is evident that mary was of the house of david as well as ioseph , else she would have resorted to the city of her own stock or kindred , and not to bethlehem . but the admirable hand of providence that all take notice of in this matter is this , that from this act it was so manifest to all the world that christ was of the lineage of david , and was , according to the prophecie , born at bethlehem . a thing which if it had not been true , the iews could have easily confuted . but the christians were able to make good what they asserted , by appealing to these records kept in the roman archiva , and were to be seen , as iustin , tertullian and chrysostome do affirm , in their ages . which blows away all the foolish and fabulous parachronisms of the iews concerning the time of iesus at one blast . . the next character of his person is that he was to be born of a virgin. which the evangelists affirm he was , and two prophecies predict he should be . the first genesis . from god's own mouth , that the seed of the woman should break the serpents head . which seed certainly was christ , who could not be properly called the seed of the woman more then the seed of the man , but that it was a prefiguration that christ should be born of a virgin without the help of a man. the other prophecie is that of isaiah ch . . v. . therefore the lord himself shall give you a sign : behold , a virgin shall conceive , and bear a sonne , and shall call his name immanuel . this prophecie i confess is applicable , and that with much ease and perspicuity , to some certain maid or virgin , suppose one that the prophet esay was to take to wife , at the time he spoke this prophecie to king ahaz . the first sense whereof is only this , that within such a compass of time that this maid should be married , bring forth , and educate her infant , that is to say , within the time of his infancy , the syrian and israelitical forces should unsuccessfully leave iudaea , and in the interim there should be no such scarcity as was feared by ahaz , which is intimated in that phrase , butter and honey shall he eat , &c. the name also of the child was therefore called immanuel , god with us , because he was used as a sign of god's special assistance and providence over ahaz and his kingdome . moreover i cannot affirm that any of the ancient or modern jews ever interpreted this prophecie of the messiah . of which notwithstanding there can be no worse consequence then this , that the first meaning thereof being so easie & obvious , and made good by event , and none of the jews ever venturing to applie it to the messiah , that nothing but the certain knowledge of the evangelist that christ was indeed thus born , could move him to make this application of it to the manner of his birth . but that being certainly known , as also that principle of the jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of giving an higher and fuller sense to the historical or prophetical passages in the old testament ( all things hapning to them in types ) it were impossible but that this interpretation should be made of this prophecie ; it belonging more perfectly and properly to christ then to isaiah's son : whose mother was only a virgin before she was his mother , but mary the mother of christ was a virgin both before and after ; and the prophets son merely a nominal immanuel , but christ was truly god with us , in whom the fulness of the godhead dwelt bodily : and lastly , the prophet bidding ahaz ask a sign of god , either in the depth or in the height above , it is plain that by a sign is meant some wonderfull prodigious sign out of the course of nature . and therefore when the prophet saies , god himself will give a sign , behold , a virgin shall conceive , and bear a son , &c. it is manifest that this sign is to be prodigious or preternatural ; which was never fully nor properly accomplished before the true emmanuel was born of his ever-blessed mother the virgin mary . for the deliverance of iudaea from the two kings within the space of the childs infancy was not a sign , but the thing signified , and a type of the great deliverance to be wrought by christ. what the iews cavil concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is very weak and frivolous . they that know any thing in the hebrew tongue , are well assured that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly a virgin , such as never knew a man. which appears both from the derivation and the constant use of its signification . to which you may add , that it is thus translated in this very place by onkelos , ionathan and the seventy . insomuch that this prophecie seems to me more certainly to be applicable to christ in the most proper sense thereof then any prophecie else ( which has any other reference then to him alone ) that was ever applied to the messiah by the jews themselves . . that of the lame , the deaf and blind , is in isaiah ch . . v. . then shall the eyes of the blind be opened , and the ears of the deaf shall be unstopped . then shall the lame man leap as an hart , and the tongue of the dumb sing . which words though they may have a metaphorical completion in the daies of hezekiah , yet there is no question but the proper and reall fulfilling of them was intended for the messiah , as is very sutable to what goes immediately before , vers . . behold your god will come , he will come and save you . and certainly god could never be said to come so properly at any time , as in the person of our blessed saviour , who is rightly styled god blessed for ever . . my last instance shall be psalm . which the ancient rabbins do freely and apertly confess to be a prophecie concerning the messiah . in which some particular passages , however express and precise , did never happen to any other that they can entitle to the psalm , but did punctually and literally happen to him . as that vers . . they parted my garments among them , and cast lots upon my vesture : which is verified exactly matth. . v. . and then again verf. . the assembly of the wicked have enclosed me , they pierced my hands and my feet . i know not whether i should add also vers . . i am poured out like water ; and parallel it with iohn . v. . but the particular prediction of that former circumstance seems admirable , that the manner of his death should be so punctually set down by the prophet . for this was very really and literally fulfilled in his crucifixion ; wherein the hands and feet of malefactors were pierced with nails whereby they were fastned to the cross. nor ought the various readings of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaken the perfectness of this prediction . for when they have made the best they can of it , yet are they , whether they will or no , forced to acknowledge that there is some special execution or mangling done on the hands and feet , by the sense of the text. but that it is just so as we ordinarily interpret it , the suffrage of the most learned of the jews themselves , as iacob ben chaiim , moses hadarsan , and the seventy do sufficiently confirm . to which also the exposition of the chaldee paraphrast , aquila , and the masora contribute something . to which we may add , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without another word is not sense , and that there might by some neglect first be a change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which sound both alike , and then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are writ almost like , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no difference but of bigness , and that not much , and therefore are very often confounded . this is more likely then the leaving out a whole word , which they that read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do . that allegation also of grotius against this reading does not want its weight , namely , that the similitude of the lion is used but three verses before , and therefore not likely to be used again so soon , especially it being mentioned also some four verses after . lastly , the event ought to make an end of this critical controversie with those that are not prejudiced . and though it will not stop the mouths of the contumacious , yet it will chear the hearts of those that are pious and rational with the pleasure of the contemplation of so punctual a providence over the affairs of men . chap. xiii . . that if the gospel of christ had been false and fabulous , it would not have had that success at jerusalem by the preaching of the apostles . . the severity also of the precepts and other hardships to be undergone would have kept them off from being christians . . as also the incredibleness of the resurrection of christ , and of our being rewarded at the conflagration of the world. , . the meanness also and contemptibleness of the first authours would have turned men off , nor would they have been listned to by any one , if the resurrection of christ had not been fully ascertain'd by them . . which the apostles might be sure of , being only matter of fact ; nor is it imaginable they would declare it without being certain of it , by reason of the great hazards they underwent thereby . . i might note other remarkable particulars out of this psalme and other places that do contribute to the more punctual characterizing the person of christ ; but i have already exceeded the limits of my own design , which was to engage in these things only so far as might suffice to demonstrate the reality of the mystery we treat of . which when we have confirmed by one argument more , and answered an objection or two , we shall then put an end to this third part of our discourse . the last argument therefore is briefly this , a religion so unassisted by men , nay , so opposite to them , both their natural belief and interest , could never have spred it self so in the world , if it had been false and fabulous , and not really true at the bottome . how mightily it spred it self , appears out of the history of the gospel and the acts of the apostles , as also out of the epistles of s. paul , even then when the greatest opposers of it , the jews , were upon the spot , to whom it was necessary for them first to preach it , and who had opportunity to enquire diligently touching the matter of fact , of every thing that was alledged by the apostles after the passion of christ , as done by him or hapning to him , or done by themselves , after they had received the gift of the holy ghost according to promise , and wrought such miracles as he did . there were many thousands of the jews converted , whom it is impossible to imagine , at least all of them , ( and the more inquisitive and nasute might have undeceived the rest ) to have been so supine and careless , as not to enquire diligently into things in a matter of so great importance as their eternal salvation , and of so present dammage and loss to them that they forfeited the favour of all their countriemen , and unavoidably charged them and their rulers with the most impious crime that ever mortals could commit . . but the success rested not here , but reached out of iudaea into all parts of the romane empire , there being gained innumerable companies of believers every where , till at last nations and kingdomes and sceptres , and , in a word , the whole roman empire became christian. this is the truth of the story , which no man can deny ; and that this story could not be true , unless the christian religion be true also , i mean those miraculous things which are recorded of christ and his apostles , is further demonstrable , as well from the harshness as the incredibility of the doctrine of this religion , as also the weakness and contemptibleness of the first founders and disseminators of it . for whether we consider the precepts of christianity , they are very strict and severe , very unkind and unwelcome to flesh and bloud , such as the animal life cannot at all relish nor entertain , unless some extraordinary thing be adjoined , that forces admittance . self-denial , mortification , the putting a man in a way of necessary or very probable persecutions and afflictions from without , besides the renouncing of those pleasures that no external power hinders him of , can be no acceptable news to the natural man. besides the scoffs and reproaches of the world that would undoubtedly follow their change of religion . which change could not but seem still more grievous and intolerable , in that it was to be whole and entire from the present superstition they were educated in , which they were utterly to renounce . whence their hazard and infamie could not but be greater . . in the undergoing of which hardships they had nothing to sustain themselves but the belief of such things which a man would think might startle them most of all , that is , their reward after this life , no other waies ascertained to them , but by the rising of one from the dead after he had been three daies buried ; which was exhibited to them as a pledge of that blessed resurrection which those that embraced the christian doctrine should enjoy at the burning of the world , and turning the earth into ashes and cinders . a thing so incredible to humane wit , that no man unless he was really convinced by some infallible way that it was so indeed , could ever admit of , or abstain from denying with an addition of scoffs and derision , as it fell out with the epicureans and stoicks , acts . . wherefore without all controversie the first embracers of christianity entertained it upon no other terms but manifest proof of eye-witnesses , and the evidence of such persons as they saw very faithful and serious , and as had the effect of this great power of god , that raised iesus christ from the dead , manifestly residing upon themselves , whereby they were able to doe miracles ; as is also recorded in the acts of the apostles . . now for the first authours and founders of this religion , how weak and contemptible they were as to worldly concernments , appears plainly from hence , that they were not recommended to the world either for their nobility of birth , or skill in humane arts and sciences , nor had they any secular power to assist them , nor any force of arms to either overcome others , or defend themselves , for all they were exposed to so great and imminent dangers perpetually . our saviour himself was but of mean parentage , a carpenters son , crucified betwixt two thieves as a hainous malefactor . what therefore can there be imaginable that should move his apostles and disciples to adhere to him so faithfully after his death , and to expose themselves to all manner of jeopardies , all manner of sufferings , whippings , imprisonments , long journies , tortures , and death it self ? what should cause them to disturb their own peace so , and the peace of all men , if there were not some very miraculous thing at the bottom , and such as was worthy to alarme all the world ? what message could they have brought to those several nations they travailed to , that themselves would not be ashamed of carrying , if it had been only so , that the jews had crucified one iesus , the son of ioseph a carpenter , betwixt two thieves at ierusalem , who yet was a very good and just man ? it may be so , would the gentiles say ; more shame for them ; what is that to us ? but this man was the promised messiah , and did very strange miracles , cast out devils , healed all manner of diseases , and was declared the son of god by an audible voice from the heavens . as for the miracles you mention , would the gentile reply , we have heard strange things done by those that are called magicians ; and we had no acquaintance with the party you speak of , to discern whether he was so good as you pretend . for mens judgments are ordinarily partial out of affection and friendship : and it is strange that if he were so good as you make him , and declared from the clouds to be the son of god , that god would suffer him so ignominiously to die betwixt two thieves on the cross. which is a sign that if he did any miracles , they were but from such powers as are subject to the magistrate , and through that faithfull providence that attends the affairs of men , can doe nothing when the magician is apprehended , imprisoned and condemned . truly if there had been no more then this in the story , it seems impossible that the cause should have had such success as it has had . . wherefore certainly the first preachers of the gospel added to all this , to the admiration and astonishment of the hearers , that this iesus , whom the jews had thus crucified , was by the miraculous hand of god raised out of the grave the third day ; that after his resurrection he conversed with his disciples both apart and together ; that he was seen of above five hundred at once ; that he staid upon earth for * fourty daies , and was seen visibly afterward to ascend into heaven . which things as they were above all expectation marvailous , and did , if they were true , fully argue not only the innocency but transcendent divinity of the person of iesus ; so were they so incredible , that none could believe them , especially to their present peril , unless from such as were eye-witnesses of the same , and could send them to many more that were eye-witnesses , and of unsuspected integrity of life ; or for the better compendium , shewed that they were true messengers sent from god , by some signs or miracles they did upon the spot . . this therefore was the main of their message , which was nothing but matter of fact , which themselves knew certainly to be true , and seriously and earnestly declared it to the world , not by any art or eloquence . for the apostles were but poor illiterate persons , fishermen , publicans , and the like , had no other weapons to win men to the faith , but by a simple , though earnest and serious , narration of those things they knew for certain , and did avouch with that confidence , that they gave up their ease , livelihood and lives , for a pledge of the truth thereof . which testimonie could not possibly be false , it being ( as i said before ) concerning matter of fact , namely , the resurrection of christ , wherein so many could not be deceived : nor is it imaginable how they should goe about to deceive others against their own consciences , or without sufficient knowledge in a thing that gained them nothing but perpetual hatred and ill will , imprisonments , tortures and death . in the mean time , by these poore contemptible instruments , that had neither political power on their side ( but were oppressed by it ) nor had any art nor eloquence ( excepting only paul , who yet made use of neither ) and by succession of such as they had converted , within a few ages all the world in a manner swarmed with christians of all qualities and degrees , noble and ignoble , learned and unlearned , though invited thereto by no secular advantage , but rather being perpetually exposed to misery and persecution . all which things seriously considered together with the exactness and perspicuity of prophecies concerning the messiah , cannot but seem to any indifferent judge a demonstration for the truth of christian religion no less certain then mathematical . chap. xiv . . objections of the jews against their messiah's being come , answered . . a pompous evasion of the aristotelean atheists supposing all miracles and apparitions to be the effects of the intelligences and heavenly bodies . . vaninus his restraint of the hypothesis to one anima coeli . . his intolerable pride and conceitedness . . a confutation of him and the aristotelean atheisme from the motion of the earth . . that vaninus his subterfuge is but a sel-contradiction . . that christianitie's succeeding judaisme is by the special counsel of god , not by the influence of the starres . . cardanus his high folly in calculating the nativity of our saviour , with a demonstration of the groundlesness of vaninus his exaltation in his impious boldness of making mahomet , moses and christ sidereal law-givers of like authority . . that the impudence and impiety of these two vain glorious pretenders constrains the authour more fully to lay open the frivolousness of the principles of astrology . . the * objections we were a mentioning are from two hands ; from the iew , or from the atheist . that from iew is chiefly this , that the condition of the times under christ is not conformable to what is prophesied concerning the times of the messiah . there is not that peace and concord , no not in christendome it self , neither in the church nor state ; nor is idolatry extirpated , nor the israelites replanted and setled in their own land : all which things notwithstanding are foretold to come to pass in the dayes of the messiah . whence , say they , it is plain he is not yet come . but i briefly answer , . that the prophetical promises of the coming of the messiah were absolute , as i have * already noted , the extent of the effect of his coming conditional ; men being free agents , and not fatal actors , in all things , as the iews themselves cannot deny . . that the nature of the gospel tends altogether to the accomplishing of those promises of universal peace and righteousness , and did begin fair in the first times of the church as much as respects the church it self . . that whatever relapse or stop there has been , things are not so hopeless but in time they may be amended ; and that they , in those days when they are true converts to christ , may , if they will then desire it , return to their own land. but after this serious conversion and real renovation of their spirits into a true christian state , i cannot believe they will continue so childish as to value such things ; but will find themselves in the spiritual canaan already , and on their march to that ierusalem which is above , the mother of us all , and that it will not be in the power of any but themselves to turn them out of the way . . the other objection , or rather evasion of that wholesome use that may be made of the truth of the history of christ , is from that sort of atheists that love to be thought aristoteleans : for there are two chief kinds of atheisme , epicurean and aristotelean . the former denies all incorporeal substance whatsoever , and all apparitions , miracles and prophecies that imply the same . who are sufficiently confuted already by this undeniable declaration we have made . the other are not against all substances incorporeal , nor against prophecies , apparitions and miracles , though of the highest nature ; insomuch that they will allow the history of christ , his resurrection , and appearance after death , the prophecies concerning him , and what not ? but they have forsooth this witty subterfuge to save themselves from receiving any good therefrom , in imagining that there is no such particular providence as we would inferre from hence , because all this may be done by the influence of the celestial bodies , actuated by the intelligences appertaining to each sphere , and deriving in a natural way from him that sits on the highest of the orbs such influences as according to certain periodical courses of nature will produce new law-givers , induing them with a power of working miracles , assisting them by apparitions and visions of angels , making them seem to be where they are not , and appear after they cease to be , namely after their death : when in the mean-time there be neither angels , nor souls separate , but all these things are the transient effects of the power of the heavens and configuration of the celestial bodies , which slacks by degrees , and so the influence of the starres failing , one religion decaies and another gets up . thus iudaisme has given place to christianity , and christianity in a great part of the world to mahometisme , being establishments resulting from the mutable course of nature , not by the immediate finger of god , who keeps his throne in the eighth sphere , and intermeddles not with humane affairs in any particular way , but onely aloof off hands down , by the help and mediation of the celestial intelligences and power of the starres , some general casts of providence upon the generations of the earth . . a goodly speculation indeed , and well befitting such two witty fools in philosophy as pomponatius and vaninus : the latter of which seems not to give himself up to this fine figment altogether fully and conformably to the ancient doctrine of aristotle , but having a great pique against incorporeal beings , is desirous to lessen their number as much as he can , and seems pleased that he has found out , that one only soul of the heavens will serve as effectually to do all these things as the aristotelean intelligences ; and therefore ever & anon doubts of those , and establisheth this as the onely intellectual or immaterial principle and highest deity ; but such as acts no otherwise then in a natural way by periodical influences of the heavenly bodies . where you may observe the craft and subtility of the man , what a care he has of his own safety , and how he has imprisoned the divinity in those upper rooms for fear of the worst , that he may be as far out of his reach as the earth is from the moon . so cautious a counseller in these matters is an evil and degenerate conscience . . this is the chiefest arcanum that the amphitheatrum and famed dialogues of this stupendious wit will afford ; who was so tickled and transported with a conceit of his own parts , that in that latter book he cannot refrain from writing down himself a very good for wisdome and knowledge . whenas , assuredly , there was never any mans pride and conceitedness exceeded the proportion of his wit and parts so much as his . for there is nothing considerable in him but what that odd and crooked writer hieronymus cardanus had , though more modestly , vented to the world before : onely vaninus added thereto a more express tail of bold impiety and prophaneness . . i have elsewhere intimated how the attributing such noble events to the power of the starres is nothing but a rotten relick of the ancient pagan superstition ; and have in my book of the * immortality of the soul plainly enough demonstrated that there is no such inherent divinity in the celestial bodies as that ancient superstition has avouched or modern philosophasters would imagine . and i shall here evidently prove against this great pretender , that his removal of the deity at that distance from the earth is impossible . for there are scarce any now that have the face to profess themselves philosophers , but do as readily acknowledge the motion of the earth , as they do the reality of the antipodes , or the circulation of the bloud . i would aske then vaninus but this one question , whether he will not admit that the sun is in that heaven where he imagins his anima coeli● and whether this heaven be not spred far beyond the sun , and be not also the residence of this celestial goddess of his . there is none will stick to answer for him , that it is doubtlesly so . wherefore i shall forthwith inferre , that let his unskilful phansy conceit us at this moment in as low a part of the universe as he will , within the space of six months we shall be as far above or beyond the sun as we are beneath him now , and yet then phansy our selves as much beneath him as before . which plainly implies that our earth and moon swim in the liquid heavens , which being every where , this deity of vaninus must be every where , though his degenerate spirit was afraid of so holy a neighbourhood , nor could abide the belief of so present a numen . thus has the annual course of the earth dashed off all that superstitious power and sanctity that ancient paganisme has given and the aristotelean atheist would now give to the sun , planets and starres ; and we are forced even by the light of nature and humane reason to acknowledge the true principle from whence all miraculous things come , that is , a god , every where present , in whom we live and move and have our being . . besides this , suppose that all prodigies , apparitions and prophecies were from the intermediate influence of the celestial bodies , these intelligences or that anima coeli working thereby upon the persons of men , to inspire them , and turning the aire into representations and visions to converse with them ; this covering is too scant to hide the folly of this sorry sophist , his supposition plainly ruining it self . for he does acknowledge that those inspirations and prophecies are true that are thus derived from those ●idereal powers . but it is evident that those that have been the most illustrious prophets , have had converse with angels , and talked with them , and have so recorded the matter to the world. as for example , the prophet daniel who discoursed with the angel gabriel ; christ also discoursed with moses and elias on mount tabor , and moses with the angel of god on mount sinai . besides christ , who was so highly inspired and assisted from heaven , has over and over again pronounced a future happiness after this life . all which , allowing them for a while to be the dictates or representations of the astral influences , i demand of vaninus , how he comes to be wiser then those that were so miraculously assisted , that these visions of angels should not be so as they that saw them have related , that moses and elias should not be the spirits of moses and elias , but onely transient figurations of the aire raised by the influence of the heavens . moreover i would ask of him if he think that that heavenly assistance that can according to his own acknowledgement inform men of things to come at a thousand years distance , ( for such was the prediction of the death of iulius caesar in the senate , though a matter very contingent , ) cannot certainly inform them whom it pleases so wonderfully to assist , whether the souls of men be mortal or immortal , which is far more cognoscible to those aethereal powers then the other . wherefore this wretched figment of his to excuse himself from the acknowledgement of the existence of angels or daemons , and the subsistence of the soul after death , from which he so much abhors , will stand him in no stead , but argues him more intoxicated , whifling and giddy , in admitting the truth of such narrations , and yet denying the genuine consequences of them , then they that give no credence to the narrations themselves . . that which was objected of christianity justling out iudaisme , and of mahometisme in a great part of the world justling out christianity , is partly false and partly nothing to the purpose . that christianity has properly justled out iudaisme , is very false . for iudaisme has rather been ripened into the perfection of christianity , then been stifled and sufflaminated by any counter-blast of those sidereal influences he dreams of . for we see how things have gone on in one continued design from * abraham to christ , as the prophecies and the predictions in scripture plainly testifie . god promised to abraham that in his seed all the nations of the earth should be blessed . iacob foretells on his death-bed , that the jewish polity and religion should not fail till the messiah , a iew and son of abraham , was come , to whom the gathering of the gentiles should be : and so in other * prophecies which we have already recited and applied . from whence it is manifest , that it is the hand and counsel of god who is constant to himself , and whose wisdome and providence reaches from end to end , that has begun and carried on this matter according to his own will and purpose , and not any bustles or counter-blasts of various aspects of the heavenly bodies , that do and undo according to the diversities and contrarieties of their schematisms and configurations . . nor could any thing but levity of minde and vain-glory induce cardan to pretend the calculating of our saviours nativity , whenas the year of his birth is so uncertain amongst the most accurate chronologers , and astrology it self a thing wholly groundlesse and frivolous , as i shall demonstrate anon . nor is it any specimen of his wit , but of his grosse impiety , so boldly to equalize the rise of mahometisme to that of iudaisme and christianity , as if moses , christ and mahomet were all astrall law-givers , alike assisted and inspired from the influence of the stars . a conceit that vaninus is so transported with , that he cannot tell what ground to stand upon when he cites the passage out of cardan , he is so tickled with joy. but that this exultation of his is very childish and groundlesse , appears , both in that he falsly attributes prophecies , divine laws and miracles , to the influence of the stars ( a superstitious errour that arises only out of the ignorance of the right systeme of the world ; ) and then again ( if it were true ) that he imagines mahomet ( who was a mere crafty politician , and did neither miracles , nor could prophesie ) to be a law-giver set up by the miraculous power of the heavens , such as enables divine law-givers and prophets to do reall miracles . to which you may adde the ridiculous obstinacy of this perverse sophist , who the more we give him of what he contends for , ( viz. that mahomet also is a star-inspired prophet , that is to say , illuminated from the anima coeli , which according to his opinion is the highest and most infallible principle of miracles and divine wisedom , ) the more ample testimony we have against his own folly , that so peremptorily denies the existence of daemons , and subsistence of the soul after death . which are openly avouched by this third witnesse of his own introducing : and therefore he abhorring so from such truths as are certainly dictated from the celestiall bodies , did not excesse of pride and conceitednesse blinde his judgement and make him senseless , he could not but have found himself stung with that lash of the satyrist , o curvae in terris animae , & coelestium inanes ! but i have even tired my self with running the wilde-goose chase after these fickle and fugitive wits , whose carelesse flirts and subsultorious fancies are as numerous , as slight and weak , against the firm and immovable foundations of solid reason and religion . . i should now pass to the fourth part of my discourse , did not the reflexion upon the insufferable impudence of cardan , in pretending to cast our saviours nativity , and that villainous insulting of vaninus thereupon , ( as if all religion was but an influence of nature and transent blast of the starres ) invite me , nay indeed provoke me , to lay open the vanity of their accursed art , wherein they have combined together to blaspheme god , and to make religion contemptible and useless to the world . chap. xv. . the generall plausibilities for the art of astrology propounded . . the first rudiments of the said art. the qualities of the planets , and their penetrancy through the earth . . that the earth is as pervious to them as the aire , and of their division of the zodiack into trigons , &c. . the essentiall dignities of the planets . . their accidentall dignities . . of the twelve celestiall houses , and the five wayes of erecting a scheme . . the requisitenesse of the exact knowledge of the moment of time , and of the true longitude and latitude of the place . . direction what it is , and which the chiefest directours or significatours . . of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or apheta and anaereta , and the time when the anaereta gives the fatall stroke . . i shall therefore make this short digression to expose to your view the extreme folly and frivolousness of the pretended art of astrology , whose main general reasons and particular principles are in brief as follows . first , they alledge , that it is a thing beyond all belief , that such an innumerable company of starres , whose light is not considerable , nor their position so exact for ornament , should be made for nothing else but to look upon . therefore , say they , there is some other mystery in it , and that they are endued with certain hidden influences , and have their severall peculiar virtues , as distinct as the herbs and flowers of the field , and it is their art of astrology that professeth the knowledge thereof . again , the earth and water being such simple bodies as they are , the various productions in nature could not be , were it not for that infinite variety of those celestiall bodies , the starres , and their severall influences upon the earth . this their great champion sir christopher heydon urges as a principall argument for them . thirdly , that it is plain that the moon hath a moist influence , and that at her full the brains of beasts generally , the eyes of cats , and the meat of shell-fishes are swell'd to a greater bigness ; and that they are lessened in the change . fourthly , that the moon also , to our wonderment , guides the ebbing and flowing of the sea , whose influence is equally seen when she is under the horizon as when above , when near our nadir as when near our zenith . whence , say they , it is plain that the heavenly bodies have not only a power or influence , besides light , but more searching and penetrating then light it self , as being able to make its way through the thickness of the earth , and to reach its effect on the further side thereof . both which wonders they further confirm from the magneticall needle , hat looks toward the pole-starre , though on the other side of the tropick of capricorn ; where the northpole will be hidden twenty or thirty degrees below the horizon . whence it is manifest , say they , that the influence of the pole-starre pierces through the bowels of the earth , and is a notorious argument of that secret and irresistible virtue of the rest of the heavenly bodies . fifthly , the station , direction and repedation of the planets is a thing so strange and mysterious , that it is not likely they should make those odde motions , unless those waglings this way and that way , those goings backward and forward were a certain reeling or spinning the fates and fortunes of things or persons here below . sixthly and lastly , yearly experience teaches us that the approach of the sun renewes the world , and makes an annuall resurrection of plants and insects , and such living creatures as are born of putrefaction , and have no other father then the fiery-bearded sun. if then this one planet does such rare feats , certainly the rest of the planets and fixed starres do not stand for cyphers , but have their virtues and operations as well as he , whose efficacy and influence , say these starre-gazers , our art does punctually and particularly define . you may adde if you will out of origanus , the heat of the dog-starre , and the moist influence of arcturus and the hyades . these are the generall plausibilities that these deceivers endeavour to countenance their profession by . but we shall now set down the main particular principle and fundamentall rudiments of their so-much-admired science , as they would have it esteemed , and then shall orderly answer to them both . . according therefore to origanus , whom i shall chiefly follow in setting down these astrologicall principles , i do not say all , but what is sufficient ; nor will i set down any but what they acknowledge for principles , nor omit any that are so considerable as these i set down ; first , it is taught by them , that the planets have the most influence upon terrestriall bodies , but that the fixt stars also as well as they have virtues so potent as to pierce the very penetrals of the earth : that of the planets the sun is hot and moist rather then drying : that mars is hot and parchingly drying : that saturn hinders the warm influence of the other starres , and is in an high degree frigefactive , as also exsiccative . from these two qualities contrary to the principles of life , saturn is termed infortuna major , mars , infortuna minor ; because heat is not contrary to life , though driness be . iupiter is also deemed fortuna major , because he has sufficient moisture well tempered with heat . but venus , fortuna minor , because her moisture exceeds her warmth . from this distinction of hot , cold , dry and moist , the planets are also divided into masculine and feminine , diurnall and nocturnall , &c. so that if these conceits of drinesse , moistnesse , coldnesse , and heat fail , all the rest fail . . but i think that principle more observable which is touched upon already , that the influence of the starres and planets do pass freely through the earth : which is implied in that aphorisme of ptolemy cited by origanus , masculescere & efficaciores dici planetas , qui ab horizonte ortivo vel occiduo deducuntur ad meridianum supra vel infra terram . effoeminari verò qui contrá . which plainly implies , that their influences pass as easily through the earth as through the air : otherwise surely those planets that tended from the western horizon toward the meridian under the earth , would have the disadvantage of it . that also goes upon the same hypothesis that the earth is no impediment , namely , that iupiter being consignificatour in the second house , denotes riches ; and that by how many more planets there be in the sixth house , by so much more subject to diseases the childe will be . that the sixt starres and planets do most potently act in the cardines of the celestiall theme , of which imum coeli is one . which supposes the earth as pervious as the very air to the celestial influences . to omit other divisions of the signes into mobilia , fixa , and bicorporea , into masculine and feminine , &c. i shall only set down that more noised division of them into trigons , viz. the fiery trigon , aries , leo , sagittarius ; the earthly , taurus , virgo , capricorn ; aereall , gemini , libra , aquarius ; watery , cancer , scorpius , pisces . . they teach us also fine things of the dignities of the planets : which are either essential or accidentall . an essentiall dignity is nothing else but the encrease of the innate virtue of the planet by being in such or such a signe of the zodiack , as origanus has defined . the first essential dignity is the house of the planet . as for example , leo is the house of the sun , cancer of the moon . and because there are more signes then planets , it fals to the share of the rest to have two houses apiece , so aspected to the houses of the luminaries as becomes the goodnesse or malignity of their natures . as for example , capricorn and aquarius must be the houses of unfortunate saturn , because their aspect is opposite to the houses of the luminaries . sagittarius and pisces the houses of iupiter , because the aspect to the foresaid houses of the sun and moon is a benigne aspect , namely , trine . but now mars has aries and scorpius for his houses , because he forsooth himself being a malignant planet may have his houses in a malignant posture to the houses of the sun and moon , namely , in a quartile aspect , &c. and as to be in their own houses is a dignity , so to be in the signe opposite they call exilium , and account it a great detriment to the planet . to second essential dignity is exaltation : as aries is the exaltation of the sun , because his efficacy is so apparent in spring , and therefore his casus must be in libra : which must on the contrary be the exaltation of saturn , that planet being of a cold temper contrary to the sun. the dragon's head also is exalted in gemini , as albumasar out of hermes has given us to understand , and depressed in sagittarius . the third essential dignity is triangularity or triplicity , whereby certain planets are constituted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their respective trigons . sol and iupiter of the fiery trigon ; the moon and venus of the earthly trigon ; saturn and mercury of the aereal : and because there are not eight planets , but seven only . mars is the sole trigonocrator of the watery triplicity . i omit to say any thing of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dignity of terms , in which the two luminaries are not concern'd . carpentum , which is the fifth dignity , is but a coacervation of the four precedent . persona or almugea is when there is the same configuration betwixt the sun and moon and another planet as there is betwixt their houses . decanat is the prefecture of the planets over every ten degrees of the signs in the zodiack . mars over the first ten degrees of aries , sol over the second , venus over the third ; mercury over the first ten of taurus , the moon over the second , saturn over the third ; and so on , according to the order of the planets , till all the ten degrees of the zodiack be gone through . the last essential dignity is gaudium , which is competible only to those planets that have two houses , and is when a planet is plac'd in that house which is most agreeable to his nature . the chief of these dignities are house , exaltation , and triplicity . for the first has five powers , the second four , and the third three . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has but two , and almugea and gaudium but one apiece . . the accidental dignities arise either from their posture to the sun , or from their motion in their orbs , or from their mutual configuration . in regard of their position to the sun they are either in cazimi , or combust or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or free from combustion , or oriental or occidental . to be in cazimi is to be corporeally join'd with the sun , and gives the planet five fortitudes . to be combust or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be distant some ten or fifteen degrees from the sun , &c. this position puts four or five detriments on the planet . to be free from combustion adds five fortitudes . saturn , iupiter and mars from their conjunction to their opposition with the sun are oriental , and gain two fortitudes ; but from their opposition to their conjunction are occidental , and incur two detriments . in regard of their motion the planets are either direct , retrograde , swift , slow or stationary . direction has four fortitudes , retrogradation five debilities , station two debilities . configuration or aspect is either sextile , quartile , trine , opposition or conjunction . the conjunction of benign planets adds five fortitudes , of malign five debilities . sextile and trine are benign aspects , quartile and opposition malign , &c. . but to climbe nearer to the top of their artifice , let us now set down their witty contrivance of the heavens into twelve houses in their erection of their astrological scheme . the first house begins at the east horizon , and is to be numbred according to the series of the signs eastward , and is called horoscopus and domus vitae . the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus lucri . the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus fortunae . the fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imum coeli and domus patrimonii . the fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus liberorum . the sixth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus aegritudinum . the seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus nuptiarum . the eighth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus mortis . the ninth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and domus religionis . the tenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor coeli and domus honorum . the eleventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or domus amicorum . the twelfth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or domus carceris . every one of these houses has its consignificatour . the first house saturn , the second iupiter , the third mars , the fourth sol , and so on , according to the ptolemaical order of the planets . according to which also they constitute their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or afridarii , giving the planets a septennial dominion in succession from the nativity . the first septennium to the moon , the second to mercury , the third to venus , &c. now this erection of a scheme and distribution of the heavens into twelve houses is no less then five manner of waies , as * origanus has set down . the first of iulius firmicus , who draws his circles through the poles of the zodiack . the second of aben ezra , who divides the aequator into twelve equal parts , as the other did the zodiack , by the drawing of six great circles through the mutual sections of the horizon and meridian & through each thirtieth degree of the aequator . the third is that of campanus , who divides the principal vertical into twelve equal parts by archs drawn through the common intersections of the meridian and horizon . fourthly alcabitius draws the circles through the poles of the world and certain equidistant points in the semidiurnal and seminocturnal archs of the ascension of the ecliptick . and lastly , porphyrius divides the two oriental parts of the zodiack intercepted betwixt the horizon and meridian above and below into three equal parts apiece . so many waies are there of building houses or castles in the air. . that the erection of a scheme may foretell right the fate of the infant , the time of the birth is to be known exactly . for if you miss a degree in the time of the birth , it will breed a years errour in the prognostication ; if but five minutes , a month , &c. for which purpose also it is a necessary to know the longitude and latitude of the place . . after the erection of so accurate a scheme , they pretend to be able to foretell the time of the main accidents of mans life , and that either by profection annual and transition , or by direction . the last is the chief : and therefore not to fill your eares over-much with the wretched gibberish of gypsies , when i have intimated that the first of the two former run all upon aspects , and that transition is nothing else but the passing of a planet through the places of the nativity , whether its own or of other planets or of the horoscope , &c. i shall force my self a little more fully to define to you , out of * origanus , the nature of direction . which is the invention of the arch the aequator which is intercepted betwixt two circles of position , drawn through two places of the zodiack , the one whereof the significator possesses , the other the promissor , and ascends or descends with the arch of the ecliptick in the posture of the sphere given . the term from whence the computation is made is the significator ; the term to which , the promissor . as if sol be directed to mars , sol signifies dignities , and mars the nature of those dignities ; and the distance of the time is computed by direction . i shall omit to tell you that all the planets and all the houses are capable of direction , if we would accurately examine a scheme . but the chiefest directors or significators are , . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the arabians call hylech from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latines emissor or prorogator vitae . . the moon for the affections of the mind . . the sun , even then also when he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the condition of life and dignities . . the horoscope for health and peregrinations . . the medium coeli for marriage and procreation of children . . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the part of fortune for increase or decrease of riches . . but the chiefest of all is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as respecting life it self , which is directed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or interfectour , or slayer . which is , suppose , either some planet which is present in the eighth house , as saturn or mars , or the almuten of the eighth house , or the planet join'd to the almuten , or the almuten of the planet , or the almuten of the lord of the eighth house . but the huge mystery is , and that a sad one , that when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes to the place of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the emissor unto the place of the interfector , then wo be to the brat that ever he was born under so unlucky starrs ; for there is no remedie but he must die the death . nor will his * alcochodon , or almuten hylegii avail him any thing , when his hyleck or emissor is once come into the hands of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or that celestial butcher . these are the most fundamental and most solemn fooleries ( for so i must call them ) of their whole art : and i shall now set my self to demonstrate them to be so , after i have answered those more general plausibilities they would countenance themselves by . chap. xvi . . that the starrs and planets are not useless though there be no truth in astrology . . that the starrs are not the causes of the variety of productions here below . . that the sensible moistening power of the moon is no argument for the influence of other planets and starrs . . nor yet the flux and reflux of the sea , and direction of the needle to the north pole. . that the station and repedation of the planets is an argument against the astrologers . . that the influence attributed to the dog-star , the hyades and orion , is not theirs but the sun 's , and that the sun's influence is only heat . . the slight occasions of their inventing of those dignities of the planets they call exaltations and houses , as also that of aspects . . their folly in preferring the planets before the fixt starrs of the same appearing magnitude , and of their fiction of the first qualities of the planets , with those that rise therefrom . . their rashness in allowing to the influence of the heavenly bodies so free passage through the earth . . their groundless division of the signs into moveable and fixt , and the ridiculous effects they attribute to the trigons , together with a demonstration of the falseness of the figment . . a confutation of their essential dignities . . as also of their accidental . . a subversion of their erection of themes and distributing of the heavens into twelve celestial houses . . their fond pretenses to the knowledge of the exact moment of the infants birth . . a confutation of their animodar and trutina hermetis . . as also of their method of rectifying a nativity per accidentia nati . . his appeal to the skilfull , if he has not fundamentally confuted the whole pretended art of astrology . . wherefore to their first general pretence , that the very being of the starrs and planets would be useless , if there be nothing in the art of astrology , i answer , that though there were certain virtues and influences in every one of them , yet it does not follow that they are discovered in their art : and then again , that though there were none saving that of light and heat in the fixt starrs , it will not follow that they are useless . because the later and wiser philosophers have made them as so many * suns : which hypothesis our astrologers must confute before they can make good the force of their first argument . and for the planets , they have also suggested that they may have some such like use as our earth has , i. e. to be the mother of living creatures , though they have defined nothing concerning the natures of them ; whereby their opinion becomes more harmless and unexceptionable , as it is in it self highly probable : forasmuch as the earth , as well as saturn , iupiter and the rest , moves about the sun , and is as much a planet as any of them ; as the best astronomers doe not at all stick now-adaies to affirm . which does utterly enervate the force of this first general pretence of the astrologians . . to the second i answer , that the starrs are but lights of much the same nature as our sun is , only they are further removed , so that their contribution is much-what the same . and again , nothing turns off their more subtil influence , according to their own concession ; and therefore though there were this variety in them , yet because all this variety reaches every point of the earth , the product would be the same , unless the particles of the earth were diversified by some other cause , which assuredly they are . and thirdly , that neither their own variety , nor the influences of the heavens , if they be merely material , are sufficient causes of productions here below . fourthly , that the celestial matter is every where , and that the earth swims in it , as wood does in water , so that we need not have recourse to so remote unknown activities . and lastly , that that general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or spirit of nature , is also every where ready to contrive the matter into such shapes and virtues as its disposition makes toward . and this is enough and more then enough to take off the edge of the knights argument . . i do acknowledge that the moon in her full swells certain things with moisture ; which effect is both sensible and palpable , and also reasonable , by reason of her proximity and of the reflexion of the sun's beams from her body , which being but of a moderate power , melt the air and vapours into an insinuating liquidness , but do not dissipate them , as his direct beams doe by day . which feat i do not doubt but that any other of the planets would perform , if they were so plac'd that their discus would seem of equal bigness with the moon 's , and she were removed into their place . but it is an insufferable folly to argue from such both reasonable and palpable effects of the moon , that the other planets also and fixt starrs have as powerfull effects upon us ; which yet we can deprehend by neither reason nor experience . . the like may be answered concerning the flux and reflux of the sea ; the ground whereof is rationall from what des-cartes has set down in his princip . philos. part . . namely , that the ellipsis of the celestiall matter is streightned by the moons body , which makes the aether flow more swift : which is a plain and mechanicall solution of the phaenomenon . and then we finde by certain experience that this flux and reflux depends on the course of the moon , so that there can be no deceit in the business . but when there is no reason nor sufficient experience that this is the cause of that , to attribute the one to the other is no good logick . and to that of the loadstone and polar-starre i say again , as i have said already , that it does not follow , because there are some sensible effects from the heavens , certain and constant , that therefore we may imagine what effects we please to proceed from this or that particular starre without due experience or reason for the same . and then in the next place , that it is not so much the influence of the heaven , as the magnetisme of the earth , in which this direction of the needle toward the north consists . for the needle varies in certain meridians , and some three miles from rosseburg , a town near upon the very corner where the finnick seas and sinus finnicus are joyn'd , the needle amidst a many sea-rocks turns about , nor ceases so to do for the space of a whole mile . which is a further demonstration that the direction of the needle depends upon the magnetisme of the earth . but truly if the events that astrologers take upon them to predict did as steadily point to the causes they alledge , this planet or that configuration of planets , signes or starres , as the needle and axis of the earth to the north ; though they could give no reasons thereof , i could easily allow their art. but there being such demonstrative reasons against their grounds , and no certain experience for them , these particular allegations concerning the moon and pole-starre will stand them in no stead . . the station and retrogradation of the planets is a very considerable argument against them , and shews how foolish and imaginary their art is that is upheld by such gross mistakes . for they that understand the right systeme of the world , know very well that those phaenomena are not reall but seeming : which is a scurvy slur to these astrologers . but this i shall meet with again hereafter . . to the last i answer , that neither the dog-starre , arcturus , the hyades nor orion are conceived to have any such effects as are attributed to them , but then when the sun is in such places of the zodiack as himself without them would bring forth . and therefore they do fallaciously attribute to those starres what is really the virtue of the heat of the sun approaching nearer us , or abiding longer upon us . and as for the wrath of the dogge , which is abated already in some considerable measure , how tame a creature think you will he be , when the anticipation of the aequinoxes shall appoint him his kennell as low as capricorn , if the world should so long continue ? these may serve for poeticall expressions ( such as that of virgil , who attributes that to the signes which belongs to the sunne ; candidus auratis aperit cum cornibus annum taurus — when the white bull opens with golden horns the early year : ) but they will not endure the severity of the laws of an art , which is , to speak properly , not to entitle things circumstantiall and concomitant to reall causality . but as for the sun's efficacy it self , i will not deny it , nor yet acknowledge it any more then in the generall influence of heat , which cherishes and excites the seminal principles of things into act and perfection . which is no more mysterious then the aegyptians and livia's maids of honour hatching of egges without the help of the hen ; the same which the sun does to the ostriches left upon the sand . and i will also acknowledge that the rest of the stars do not stand for cyphers , but that at a competent distance they will have their effect : which the sun it self has not when removed from us but to the other side of the aequator , whereby his rayes become more oblique . how inconsiderable then think you would he be , if he were removed as farre as the fixt starres , all whose influence put together cannot supply his absence in the depth of winter ? whence it is plain , that it is a very fond inference to argue that those remote bodies of the fixt starres and planets have an influence upon us , because the sun and moon that are so near us have ; whenas if they were as far removed , their influence would assuredly be as insensible as that of the five planets and fixt stars . . and yet notwithstanding such is the intolerable impudence of the inventours of astrology , that they have at randome attributed such things to the other planets and starrs as they have only ground for , if any at all , in the two luminaries . as for example , because they might observe some more sensible mutation in the air and earth at the sun 's entring aries , it would be the more tolerable to phansie that sign his exaltation . but now to appoint places of exaltation to other planets , as taurus to the moon , libra to saturn , is a mere running the wild-goose chase from one single hint to matters where there is nothing of like reason or experience . so likewise because they had some intimation to make leo the house of the sun , his heat being then most sensible , and cancer the house of the moon , because then she would be most vertical to us ; they have without either fear or wit bestowed houses two apiece upon the rest of the planets , though there be neither reason nor effect answerable . and lastly , for aspects , in all likelihood the sensible varieties of the phases of the moon in opposition , trine and quartil , gave them first occasion to take notice of aspects : and then another thing happening , though independent on the course of the moon , namely , that every seventh day , in an acute disease , is critical , and that there are usually at those returns the greatest stirrs and alterations in the patient , and the quartil aspect of the moon happening also about seven daies from the conjunction , and then about seven daies more she being in opposition ; this natural circuit of fermentations in acute diseases , has given them occasion to slander the moon in those cases , and for her sake to reproach the aspects of opposition and quadrature in all the rest of the planets . such small hints as these are the solidest foundations of the phantastick structure of astrology . which we shall now something more nearly lay battery to , and so shatter it , that it shall not so much as find room in the imaginations of men . . to begin therefore with the first of their principles i have set down , that they prefer the planets before the fixt starrs ( i mean those so remote ones , that they seem but about the bigness of the greater starrs ) is without all reason ; the planets being but heaps of dead matter much like that of the earth , and having no light but what they reflect from the sun. for that which seems to be the innate light of the moon , is but the reflexion of the sun's beams from the earth . wherefore their activity and influence may justly seem less then that of the fixt starrs which shine not with borrowed but innate light . and for their powerfull penetrating into the bowels of the earth , that is a mistake arising from the supposed influence of the moon on the flux and reflux of the sea , even when she is on the other side of the earth ; to which with the like fallacious inference i have * answered already . but then , for the qualities of the planets , where they define the sun to be hot and moist rather then drying , but mars hot and parching dry , and saturn dry and cold ; what will not these impudent impostours dare to obtrude upon us , when they will vent such stuff as is liable to confutation by our very senses ? for does not our very sense tell us that the sun is the most hot and drying planet that is ? his heat it is , and not that of mars , that withers the grass and flowers , and parches the tops of mountains , and even rosts the inhabitants of the earth when they expose their bodies to his more direct raies . but what faculty could ever inform us that mars was such a parching and heating planet , and saturn so cold ? assuredly he that will expose his head to their acronychal raies , which are most potent , and shall profess he feels more cold from one and heat from the other , then he does from the other parts of heaven , will approve himself as mad as that old dotard that pretended that he could as often as he listned plainly hear the harmony of the celestial sphears . all the planets are opake bodies , and whatever their colour is , are as cold as earth . for neither yellow nor red clay cast any more heat then white , nor has any soil any sensible influence but what is drawn in by the nose , which sometimes proves wholesome and savory and sometimes of●ensive . but how our star-gazers proboscides should be drawn out to that length as to smell out the different virtues of the planets , i can no way understand . wherefore the pronouncing of mars hot and dry , and saturn cold and dry , &c. is a shameless foolery , and a demonstration of the vanity of the rest of their allotments of the first qualities to the planets . and since from these they are reputed benign or malign , masculine or feminine , and the like , all this part of their pretended science is but a rhapsody of fooleries also . . to the second , of the earth's being so pervious to the influence of the starrs and planets , i say , first , that it is a principle without proof , as i have already evinced : and then secondly , if i give them it , they will be fain to vomit it up again , it being destructive to their whole art. for if the raies and influence of the stars and planets have free passage through the body of the earth , the whole ceremonie of erecting a scheme for such a longitude and latitude is needless ; nay , as to the heavens , the fates of all men would be alike . for that hidden influence which governs all would reach to all points from all parts of heaven at once . . thirdly , concerning the division of their signs into mobilia and fixa and hicorporea . the mobilia are the equinoctial and solstitial signs . the latter whereof might deserve better the name of fixa then mobilia . and in my apprehension the tempers of the year might as well be said to be begun , suppose the cold in sagittarius and fixed in capricorn , and the heat in gemini and fixed in cancer , as begun in capricorn and fixed in aquarius , &c. but we will wink at small matters . that of the fiery , earthy , watry and aiery trigons is more notorious , and i cannot but smile when i read the effects of them . as for example , in physick , as dariot has set down , the moon and ascendent in the fiery signs comfort the virtue attractive , in the earthy signs the retentive , the aiery the digestive , and the watery the expulsive . would any man dare to administer physick then without consulting the precepts of astrology ? also in husbandry that 's a notable one of sir christopher's , who tells us how we may cause a plant to shoot deep into the earth or higher into the air , by setting of it at such an aspect of the moon . namely , if the moon be in the earthy triplicity , the root will shoot more downward into the earth ; if in the aiery , more upward into the air. which is a rare secret. now to omit the groundless and arbitrarious division of the zodiack into these four trigons , of which there is only this one hint , that i can imagine , namely , the fitness of leo for one part of the fiery trigon , the sun being most hot in that sign ; ( from which little inlet all the four elements flew up into heaven , and took their places in their respective triplicities in the zodiack with great nimbleness and agility , playing at leap-frog & skipping over one anothers backs in such sort , that dividing themselves into three equal parts , every triental of an element found it self a fellow-member of a trine aspect : ) the best jest of all is , that there is no such zodiack in heaven , or , if you will , no heaven for such a zodiack as these artists attribute these triplicities to . for this heaven and this zodiack we speak of is only an old errour of ptolemie's and his followers , who not understanding the true system of the world , and the motion of the earth , in which is salv'd the anticipation of the aequinoxes , have phansied a heaven above the coelum stellatum , and a zodiack that did not recede from west to east as the starry zodiack does . and this figment , which later ages have laughed off of the stage , is the only subject of these renounced trigons and triplicities , which therefore are justly laughed off of the stage with it . which discovery is a demonstration that the whole art of astrology is but upon frivolous and mere imaginary principles , as we shall further make manifest . and therefore those physicians proclaim themselves either cheats or fools , that would recommend their skill from such vain observations . . fourthly , now for the essential dignities of the planets , sith it is nothing but the increase of their innate virtue by being in such or such a sign , and these being the signs of that zodiack which has no heaven , nor is any thing ; it is manifest that the whole doctrine of essential dignities falls to the ground . but we will also cast our eye upon the distinct parts of this vain figment . and therefore as to the first essential dignity , the house of the planet ; there is no sagacious person but can easily smell out the meaning of making leo the house of the sun ; namely , not that that sign has any virtue to increase heat , but that the sun then has been long near the tropick of cancer , and so has more then ordinarily heated the earth by so long a stay in so advantageous a posture . and this is it , not the being in his house then , that makes the heat so great ; for those beyond the other tropick sure are cold enough . the same may be said of cancer , the moons house , that it is posture , not the nature of the place , that makes her virtue more then to us , but less to our antoeci . from this small hint from sense and mistakes of reason , have they without all reason and sense bestowed houses on the rest of the planets , guiding themselves by the conceit of the malignity and benignity of aspects . which to be a mere figment i have * noted already , it having no ground but that rash joining together of critical daies with the aspects of the moon . what a small preferment astrological exaltation is , you may understand from albumazar's liberality , who amongst the planets has advanced the head and tail of the dragon to the same dignity , which yet are nothing but intersections of the imaginary circles of the course of the moon and the ecliptick . but of this dignity i have * spoke enough already , and therefore i pass to the next . as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lords of the trigons , what great pitty it was there were not just eight planets , that each trigon might have had its two consuls , and mars not rule solitarily in his watry one ? but the foolery of the trigons being already confuted , i need add nothing further concerning this dignity . the prerogative of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is destroyed by that first general argument , the parts of the signs being as fictitious as the whole . and as for the carpentum or royal seat or throne , it being a compound dignity compacted of the former , the parts being but imaginary , it is evident that the whole is a mere nothing . and that persona planetae or almugea is as little , appears from hence , in that aspect is an empty conceit , raised upon no solid ground , as i have more then once already intimated . and that the lords of the decanats have but imaginary provinces , is again plain , for that their whole zodiack wherein all those fripperies are lodged is but imaginary , and their order also of assignation upon a false hypothesis , viz. according to that ranging of the planets that is in ptolemie's system . and lastly , gaudium , the last of the essential dignities , supposes two falsities ; that there are houses in this fictitious zodiack , and that planets are masculine and feminine : which supposition has been confuted already . so that all these essential dignities are devoid of all substance and reality , and the numbring of their particular fortitudes is the telling out so many nullities to no purpose . . nor can you hope for a better account of their accidental dignities . cazimi , combustion , and freeness from combustion , how fond and inconsistent conceits are they ? for first it is unreasonable , if they know the nature of the planets , of the sun , and of the celestial vortex , to make a planet in cazimi to gain five fortitudes . for beyond the sun the planet is at the furthest distance it can be from us : and saturn , iupiter and mars a whole diameter of the suns orbit more distant then when they are in opposition to the sun : and venus and mercury half of their own . besides , how can their virtue pass the body of the sun , or the bearing of the vortex against the planet and against us , and all the attemps of influence from the planet not be eluded ? again , if cazimi on this side the sun be good , why should not beyond the sun be bad ? and if venus or mercury in the body of the sun be so considerable , how much more are the spots of the sun that are far greater ? which their ignorance could never reckon in the compute of their dignities . besides , what wilde and disproportionable jumps are these , that cazimi should be five fortitudes , and yet combustion , which is to be but a little distance from the sun , should be five debilities ; and yet to be free from combustion , that is further removed from the body of the sun , should be again five fortitudes ? things so arbitrarious groundless , that none but sick-brain'd persons can ever believe them . that also is notoriously foolish , that saturn , iupiter and mars from their * conjunction with the sun to their opposition should have two fortitudes , and from their opposition to their conjunction should have two debilities . for in a great part of that semicircle that carries from opposition to conjunction , they are far nearer , and therefore much stronger then in the beginning of that semicircle that leads from their conjunction to opposition . moreover those dignities and debilities that are cast upon planets from direction , station and retrogradation , the thing is mainly grounded upon a mistake of the systeme of the world , and ignorance of the earths annuall motion , and from an idiotick application of accidents or phrases amongst men . and therefore because when things succeed ill they are said to go backwards , and when we are weary we goe more slow or stand still to breath us , or when we are most vigorous we run swiftest ; therefore must station be two debilities , retrogradation no less then five , but direction must be five fortitudes . whereas in reason station should rather seal on the effect of the planet more sure . but the truth is , a planet is neither stationary nor retrograde truly , but in appearance , and therefore these debilities no true ones but imaginary . the last accidental dignity is configuration or aspect , the vain grounds whereof have been * already taxed . to which i add , that it is utterly unreasonable to conceive that sextil and trine should be good , and yet quartil that is betwixt both be stark naught . nay it were far more reasonable to conceive that if conjunction and sextil were good , that quartil should be better then trine , as being further from opposition , and because the planets thus aspected are in better capacity both of them to strike with more direct raies on the earth , then if they were in a trine aspect . and therefore i know no reason imaginable that could move them to have so ill a conceit of quartil aspect , but because of the great unquietness of acute diseases that happens about every seventh day , which is the time also of the quartil aspect of the moon : and therefore the whole mystery of aspects is to be resolved into this rash misapplication . you have seen now how little worth all the astrological dignities are ; and yet out of these huge nothings of their fictitious art is the whole fabrick built of whatever predictions they pretend to : so that we may be assured that all is vain and ridiculous . . concerning their twelve houses of the nativity , the division is arbitrarious , and their erecting of a scheme so many waies and that with like success , an evidence that the success is not upon art but fortuitous . the configuration also of the houses and those * septennial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or alfridarii do intimate that the whole business is but a figment , going upon that false hypothesis of ptolemie , that the planets and the earth have not the sun to their centre . but this is not all we have to say against these celestial tenements . for either the earth is pervious to all the raies of the planets and starrs , as well beneath as above the horizon , or only they above the horizon shed their virtue on the child . if the former be true , all nativities are alike . if the latter , why have they any more then six houses , and why any at all under the horizon ? and in good sadness what is the meaning that their horoscope and the sixth house , being houses of so great concernment , should be under the horizon ; especially when they are pleased at other times to pronounce that a star or planet that is vertical is most efficacious ? and can it be thought any thing but a mere phancie that led them to make the horoscope the house of life , namely , because the starrs arise from thence , and are as it were born into the world ? whence ( as i have shewed their custome to be in other things ) they have feigned the rest of the houses at random . and that you may still be more sure that there is nothing in these houses , ( or rather that the houses themselves are nothing ) they are but the distribution of that imaginary zodiack and heaven , which ( i told you * before ) the errour of ptolemy brought into the world , into twelve imaginary sections , beginning at the east point of this zodiack : so that their art is perpetually built upon nothing . . now for the exact time of the nativity , that one should know the very moment when the child is born , i say it is a curiosity nothing to the purpose . for first , if the hard and thick earth be pervious to the raies of heaven , how easily may those thin coverings of the womb be penetrated continually by the power of the starrs ? and therefore even then is the childe as much exposed to them , as when it is newly born . or if it be not ; why may not it some moments after its being born , be still as liable to their influence as in the moment when it was born ? for cannot these influences that penetrate the very metalline bowels of the earth pierce a child's tender skin without any resistance ? but supposing this curiosity to be to the purpose ; how hard and lubricous a matter is it to come to that exactness that they pretend to be requisite ? for first they must know the exact longitude of the place , ( a thing of extreme uncertainty ) or else the exactness of time will doe them no good . and yet again , their affectation of exactness seems ridiculous , when we cannot well determine the proper time of his birth . for he is born by degrees , and few or none come out , after first they appear , in a shorter space then half a quarter of an hour . wherefore their head being exposed to the starry influence , why should not that celestial infection pervade their whole body ? but suppose that to be the moment of their birth , wherein the whole body is first out , how shall this moment be known ? by an exact minute watch , such as tycho had , and sir christopher heydon professes himself to have had , which would exactly give him the minute and second scruple of time. but how few nativity-casters can boast of the same priviledge ? or if they could , to what purpose is it , when it seldome happens that they are in the same house , much less in the same room where the party is delivered ? wherefore the report of the midwife is the best certainty they have : and how many nativities have been cast without so much as that ? and yet they will confidently predict fates and destinies upon an uncertain time given them . for they can , say they , correct it , and reduce it to the right moment of the nativity , and that by no less then three several waies ; by trutina hermetis , animodar , and accidentia nati : which how bold and groundless a boast it is , let us now see . . trutina hermetis goes upon this ground , that that degree of the zodiack the moon is in at the time of conception , the same is the horoscope of the nativity . but what a foolish subterfuge is this , whenas the exact time of conception is as hard to be known as that of the nativity ? and if it were known , there is yet no certainty , some coming sooner , some later , as every mother , nurse or midwife knows full well ; nor will any of them presume to tell to a day when a woman shall be brought to bed . in animodar the nativity is either conjunctional or preventional , that is , either after or before the conjunction of the sun and moon . if the interlunium precede the time of the birth , the degree is to be noted in which it happens ; if the plenilunium , that degree in which that luminary is that is above the horizon in the time of opposition , the sun by day , the moon by night . the degrees thus given , the almuten almusteli is to be found out , which is the planet that has most dignities in that place of opposition or conjunction ; which are trigon , house , altitude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and aspect . then the degree of the sign is to be noted in which the almuten was at the time of the estimated birth , &c. for i need not hold on ; enough has already been said to demonstrate the whole process a ceremonious foolery . for the computation being to be made from the place of the almuten almusteli , and his election by dignities , and dignities being nothing but empty phansies and vanities , as i have already proved , the correction of the nativity by animodar must needs be idle and vain . besides that , the almuten being one and the same , as belonging to one and the same conjunction or opposition of the luminaries , how can it be a rule to children born at the same times in divers climates ? for it is evident the horoscope alters with the clime and lastly , not only picus , a foe to astrology , professes how false both this method of animodar as also that rule of hermes is , and clashing one with another ; but origanus himself , a friend to the art , advises us rather to listen to the relations of mother midnight then to give any credit to either of these waies . the most certain way of correcting a scheme of nativity in origanus his judgment , is per accidentia nati , whether good or bad , as honours , preferments , gifts , sickness , imprisonment , falles , conflicts , &c. which way notwithstanding at the first sight is very lubricous . for it is at least disputable and uncertain , whether there be liberty of will in man or no. but i will venture further , that for my own part , i think it demonstrable from inward sense , reason and holy writ , that there is free-will in men ; whence it will necessarily follow , quòd multa accidunt hominibus praeter naturam praeterque fatum . diseases therefore , imprisonments , disgraces and preferments may be brought upon us by the free agency of our selves or others , and that sooner or later according as mens vertues or vices act . which takes away all certainty of computation per accidentia nati . . besides that the manner of it is very frivolous and ridiculous . for it being threefold , as origanus has set down , profection annual , transition , and direction ; there is none of them that are any thing more then mere phansies and figments . for what can be more vain and imaginary then their annual profection , which makes the horoscope and the rest of the houses move thirty degrees a year till the whole period be finished in twelve ? is this circuit of the nativity-scheme any where but in their own brain ? and then their predictions or corrections are by aspects of the cuspe of the root with the cuspes of the present scheme calculated for this or that year . and how aspects themselves are nothing , i have again and again taken notice . and for transition , what is more monstrous then to think that a planet by passing the same place in which it self or other planets were at the nativity , should cause some notable change in the party born ? as if the planets walked their rounds with perfumed socks , or that they smelt stronger at the nativity then other times , and that another planet come into the trace thereof should exult in the scent , or the same increase the smell : or what is it that can adhere in these points of heaven that the planets were found in at the nativity ? or why is not the whole tract of the same scent ? or why not expunged by the passage of other planets ? but what will not madness and effascination make a man phansie to uphold his own prejudices ? and truly these two origanus himself is willing to quit his hands of , as less sound and allowable : but direction is a principal business with him . which yet in good truth will be found as frivolous as the rest . for as in transition , so also in direction , the great change must happen when a planet , or cuspe , or aspect come to the place where such a planet or cuspe were at the nativity . when the significator comes to the place of the promissor , then the feat does not fail to be done . for the promissor is conceived as immovable , and such as stands still and expects the arrivall of the significator : which is a demonstration that this promissor is either imaginary space or nothing : and which of these two think you will keep promise best ? nay the significator also , if it be the horoscope or any other house , is imaginary too , as i have demonstrated . and if it be a planet , seeing yet the planets move not as a bird in the aire , or fishes in the waters , but as cork carried down the stream ; it is plain how this planet never gets to that part of the celestiall matter in which the promissor was at the nativity , the promissor ever sliding away with his own matter in which he swims : and therefore if he hath left any virtue behinde him , it must again be deposited in an imaginary space . which is an undeniable argument that the whole mystery of direction is imaginary . wherefore if profection annuall , transition and direction are so vain that they signifie nothing forward , how can we from events ( though they should be judged and reasoned from exactly according to these phantastick laws ) argue backward an exact indication of the time of the nativity ? if they could have pretended to some rules of nature or astronomy to have rectified a geniture by , they had said something ; but this recourse to their own phantastick and fictitious principles proves nothing at all . . and thus have i run through the eighth and ninth sections of the foregoing chapter before i was aware . and he that has but moderate skill in the solid principles of naturall philosophy and astronomy , and but a competent patience to listen to my close reasonings therefrom , cannot but acknowledge that i have fundamentally confuted the whole art of astrology , and that he has heard all their fine terms of horoscope , and celestiall houses , exaltation , triplicity , trigons , aspects benigne and maligne , station , retrogradation , combustion , cazimi , significator , promissor , apheta , anaereta , trigonocrator , horecrator , almugea , almuten , alcochodon , together with the rest of their sonorous nothings , to have fallen down with a clatter like a pyle of dry bones by the battery i have laid against them . and truly here i would not stick to pronounce that i have perfectly vanquished the enemy , did i not espy a little blinde fort to which these fugitives usually make their escape . and surely by the title it should be a very strong one ; they call it experience or observation of events , which they boast to be accurately agreeable to their predictions . chap. xvii . . their fallacious allegation of events answering to predictions . . an answer to that evasion of theirs , that the errour is in the artist , not in the art. . further confutations of their bold presumption , that their art alwaies predicts true . . that the punctuall correspondence of the event to the prediction of the astrologer does not prove the certainty of the art of astrology . . the great affinity of astrology with daemonolatry , and of the secret agency of daemons in bringing about predictions . . that by reason of the secret agency or familiar converse of daemons with pretended astrologers , no argument can be raised from events for the truth of this art. . a recapitulation of the whole matter argued . . the just occasions of this astrologicall excursion , and of his shewing the ridiculous condition of those three high-flown sticklers against christianity , apollonius , cardan and vaninus . . but here their hold is not so strong as their impudence great , that they will so boldly bear us in hand , that by virtue of the principles of their art they have foretold any thing to come . there are many ludicrous wayes of divination wherein no man is in good earnest , and yet the predictions and present personall descriptions of men sometimes fall right : but no sober man will impute this to art but to chance . it was but a fallacy of neptune's priest , when he would have carried the spectator into admiration of that deity from the many donaries hung up in his temple by votaries . but he whom he would have thus impos'd upon was too cunning for him . for he demanded straightway a catalogue of those votaries that had suffered shipwrack . and so do i of those predictions that have proved false . cardan , a reputed prince in this faculty , complains that scarce ten in fourty prove true : and picus , a narrow searcher into the art , professes that he has found of his own experience nineteen in twenty false ; and that in the prognostication of weather , where no free agents intermeddle to interrupt or turn off the naturall influence of the stars . . but all the aberrations that either themselves or others may have observed will not bring off the more devoted admirers of astrology to acknowledge the vanity thereof . for their excuse is , first , that by history , private information , and by their own experience they are assured that the predictions do sometimes fall punctually true to a year , nay , to a day , and sometimes to an hour , and that the circumstances of things are so particularly set out , that it cannot be chance but art that arrives at that accuracy . and then secondly , that the profession of others , and also their own observation , does witness to them , that when there is any mistake , the errour is in the artist , not in the art. for when they have examined their astrologicall scheme , they finde the event was there signified , and that it was their own oversight to miss it . but to answer to the latter first , i say , they cannot pretend their observation universall ; and they that understand astrology best , will acknowledge there is that intanglement usually and complication of things , that it requires a very long time to give due judgement according to art concerning a nativity . and therefore , i say , the representation of the event being so doubtfull , if they chance to predict right at first , they easily perswade themselves that was the meaning of the celestial theme . if they miss , they will force on their way further , till they finde out what is answerable to the events ; which then must needs be the meaning of the art , though the artist oversaw it : nor will they urge themselves to any further accuracy of inquisition , for fear they should finde it disagree again ; or rather out of a strong credulity that if it hit right , it is surely from the true meaning and principles of their beloved science : whenas in truth their themes have no certainty in their representation , but are as a piece of changeable stuffe or creased pictures , look this way it is this colour , that way that , this way a virgin , that way an ape ; or like the oracles of apollo , who was deservedly called loxias , whose crooked answers winded so this way and that way , that nothing but the event could tell whither they pointed . . i might adde further , that the pretence of the schemes themselves ( be they never so exact ) i say the pretence of their alwayes representing the events aright , is a most impudent and rash presumption ; because ( as i have intimated already ) the objects of their predictions are so alterable by the interposall of free agents , which interrupt ever and anon the series of causality in naturall inclinations . whence in reason a man can expect no certain predictions at all from the significations of the stars , nor that any triall can be made whether there be any thing in the art or no. and it cannot but seem to every one a very bold surmise , to imagine that all that fall in one fight by the edge of the sword , or suffer shipwrack in one storm , or are swept away in one pestilence , had their emissors and interfectors in their nativity answerable to the times of their death . the artists themselves dare not avouch it , and therefore bring in an unobserved caution of having recourse to eclipses , comets , and blazing-stars , to calculate the generall fortune of the place , nay , of their parents and ancestors , and of their familiar friends , of which there is no news in the most famous predictions of astrologers : and therefore these and the like considerations being left out , it is a signe their divinations fell true by chance . wherefore it is a shameless piece of imposture to impute the truth of predictions to art , where the rules of art are not observed ; i may adde where they are so palpably by experience confuted . for so it is in twins , whose natures should be utterly the same according to their art ; and if they could be born at one moment , the moment of their death should be the same also . and yet those undissevered twins born in scotland , who lived till twenty eight years of their age , prov'd very often dissenting brethren , would wrangle and jangle ; and one also died before the other . in answering to which instance , in my judgement , that ingenious knight sir christopher is very shrewdly baffled . . and now to the * former , i say , the reasoning is not right , to conclude the certainty of the art from the punctuall correspondence of the event to the prediction . for it is also true that the event has been punctually contrary thereto . and therefore this is as good a demonstration that it is no art , as the other that it is : but it is easie to conceive that both may happen by chance . again , as for that exact punctuality of time , it is most likely to be by chance , because ( as i have proved above ) there is no way of rectifying a nativity to that accuracy they pretend . and for particular circumstances in horary questions , why may they not be by under-hand information , or some tricks and juglings that are usuall amongst cheats ? but if the predictions of astrologers be free from this , and yet be punctuall in time and other circumstances , and so many that it may seem improbable to be imputed to chance , ( though chance has such a latitude , that it is difficult to say any thing is not by chance that happens , suppose but four times seldomer then the contrary ) it will not yet follow that they are free from other things which are assuredly worse , more horrid , and more execrable ; such as the consulting of ghosts and familiar spirits : a wickedness that that zealous patron of astrology , sir christopher heydon , acknowledges to be too frequently palliated under the pretence of this art. . and truly for my own part i do not much doubt but that astrology it self is an appendix of the old pagans superstition , who were worshippers of the host of heaven , and whose priests were confederates of the devil ; and therefore it is no wonder if daemonolatry creep in upon astrology , and renew their old acquaintance with one another . and assuredly it is a pleasant spectacle to those aiery goblins , those haters and scorners of mankinde , to see the noble faculties of men debased and intangled in so vile and wretched a mystery , which will avail nothing to divination unless these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these malicious deceivers act their parts in the scene . for it is not unconceivable how these invisible insidiators may so apply themselves to a mans curiosity that will be tampering and practising in this superstition , that ( suppose ) in horary questions , they may excite such persons and at such a time to make their demands , that according to the foreknown rules of astrology the theme of heaven will decypher very circumstantially the person , his relations , or his condition , and give a true solution of the demand , whether about decumbitures , stollen goods , or any such questions as are set down in dariot's introduction . which needs must enravish the young astrologer , and inflame him with the love and admiration of so strange an art. and as for nativities and punctuall predictions of the time of ones death , and it may be of the manner of it , ( which either only , or most ordinarily happens in such as are addicted to , or devoted admirers of this art ) it is very suspicable that the same invisible powers put to their helping hand to bring about the effect ; and so those whose misfortunes and deaths are predicted , must to the pot , to credit the art , and be made sacrifices to the lust and ambition of those rebellious fiends , to whose secret lash and dominion men expose themselves when they intermeddle with such superstitious curiosities as are appendages to ancient paganism , and were in all likelihood invented or suggested by those proud and ludicrous spirits , to entangle man in by way of sport and scorn , and to subjugate him to the befoolments of their tricks and delusions . for it is not unreasonable to think that by certain laws of the great polity of the invisible world they gain a right against a man without explicit contract , if he be but once so rash as to tamper with the mysteries of the dark kingdome , or to practise in them , or any way to make use of them . for why not here as well as in the ceremonies of witchcraft ? ( but i must not make too large excursions . ) and therefore i think it the safest way for every one that has given his name to god and christ , not to meddle nor make with these superstitious curiosities of astrology , either by practising them himself , or consulting them that do , that no ill trick be put upon him by being made obnoxious to the invisible scourge , or by making others so in whose behalf he consults . . i say then , these vagrant daemons of the air either secretly insinuating themselves into the actions of astrologers , or after more apparently offering themselves to familiarity and converse , for to grace their profession by oral revelation of things past , present , or to come in such a way as is above humane power ; i demand how it shall appear that cardan's , for example , and * ascletarion's deaths , and others more punctually , that i could name , predicted by themselves or others , was not by the familiarity of daemons , but the pure principles of astrology . and so of whatsoever honour or other events that have been found to fall out just according to astrological predictions , i demand how it can be proved that astrology was not here only for a vizard , and that a magician or wizzard was not underneath . by how much accurater their predictions are , by so much the more cause of suspicion . . now therefore to conclude , seeing that the principles of astrology are so groundless , frivolous , nay contradictious one with another , and built upon false hypotheses and gross mistakes concerning the nature and system of the world ; seeing it has no due object by reason of the interposing of the free agency of both men and angels to interrupt perpetually the imagined natural series of both causality and events ; seeing there is not sufficient experience to make good the truth of the art , they that have practised therein having not observed the pretended laws thereof with due accuracy , and therefore if any thing has hitherto hit true , it must be chance , which quite takes away their plea from events ; so that their art is utterly to seek , not only for principles , which i have demonstrated to be false , but for experience and effects , which hitherto have been none ; ( and assuredly they make nothing of pronouncing loudly that such or such a configuration will have such an event , though they never experienc'd it at all , or very seldom : as it must needs be in the conjunction of saturn , iupiter , and mars , which returns not in seven hundred years ; ) seeing also that those predictions that are pretended to have fallen right are so few , that they may justly be deemed to have fallen right by chance , and that if any thing has been foretold very punctually and circumstantially , it may as well , nay better , be supposed to proceed from the secret insinuations or visible converse with the aiery wanderers , then from the indication of the stars ; and lastly , seeing there is that affinity and frequent association of astrology with daemonolatry and ancient pagan superstition ; that person certainly must have a strangely-impure and effascinable passivity of phancie , that can be bound over to a belief or liking of a foolery so utterly groundless as astrology is , and so nearly verging toward the brinks of apostasie and impiety . . i have now finished my astrological excursion , to which i was strongly tempted , in a just zeal and resentment of that unparallel'd presumption and wicked sauciness of the vain-glorious cardan , who either in a rampant fit of pride and thirst after admiration , or out of a malicious design to all true piety , would make the world believe that the divinity and sacrosanctity of christian religion was subjected to his imaginary laws of the stars , and that the fate of christ the son of god , miraculously born of the holy ghost , was writ in his nativity , which forsooth he pretended to have calculated : as if all that iustice , meekness and power of working of miracles were deriv'd upon our saviour from the natural influence of the configuration of the heavens at his birth ; and as if he did not willingly lay down his life for the world , * as he himself professes , but were surprized by fate , and lay subject to the stroke of an astrological 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sidereal interfector . as also to meet with that enormous boaster and self-conceited wit , the prophane and giddy-headed vaninus , a transported applauder and admirer of that wild and vain supposition of cardan , upon which he so much dotes , that it is the very prop and master-piece of his impious writings , the both basis and finishing of all his villainous distorted doctrines against the truth and sacredness of christian religion . to which two you may add also apollonius , though long before them , a high pretender to divine revelations , and hot instaurator of decaying paganism ; but withall a very silly affected of * astrological predictions , by which it is easily discoverable at what a pitch he did either divine or philosophize . and methinks it is a trim sight to see these three busie sticklers against christianity , like three fine fools so goodly gay in their astromantick disguises , exposed to the just scorn and derision of the world for their so high pretensions against what is so holy and solid as the christian faith is , and that upon so fond and frivolous grounds as this of astrology . book viii . chap. i. . the end and usefulness of christian religion in general . . that christ came into the world to destroy sin out of it . . his earnest recommendation of humility . . the same urged by the apostle paul. . we have no finished the third part of our discourse , and have sufficiently proved , that christianity is not only a reasonable and intelligible idea of something that may be worth providence's setting on foot some time or other , or as a seminal form lurking unactive in the seed under ground ; but that it has shot it self into real existence , and is as a grown tree that spreads its arms far and wide . it remains now that we consider the branches and fruit thereof . and i dare boldly pronounce that this is the tree whose leaves were intended for the healing of the nations , not for a pretence and palliation for sin ; and that the fruit thereof to the true believer is life and immortality . this is a brief comprehension of the glorious end and great usefulness of the gospel . but we shall be something more explicate in a matter of so mighty importance . you may understand out of what has been said in the first part concerning the nature of the mystery of godliness , that the gospel is a kind of engine to raise the divine life into those triumphs that are due to it , and are designed for it from everlasting by the all-seeing providence of god. let us now consider how fit the dispensation of the gospel is for this purpose , that is to say , those things that are testified in it , or prophesied of it , or intimated by it , how all these things aim and conspire to this end ; partly by affording the most effectual means imaginable for the re-installing the soul into an higher state of righteousness here , then any other dispensation that has yet appeared in the world , and thereby more certainly transplanting her hereafter into a blessed state of immortal life ; and partly by exhibiting such warrantable grounds of doing divine homage to the lord jesus christ , in whom this life we speak of resideth so plentifully , he being anointed therewith far above the measure of his fellows . so that in this respect , though the other design has taken so little effect in the world , yet we cannot but acknowledge that the divine life has not been disappointed of all her exteriour pomps and triumphs . we shall begin with the former kinds of the powers of this engine . . the first wherof consists in this , in that it is so plainly and clearly declared in the new testament , that the great end of christs coming into the world was to remove sin out of it , and to purifie mens souls from all uncleanness and wickedness ; as is apparent from sundry places . as john chap. . he that committeth sin is of the devil ; for the devil sinneth from the beginning . for this purpose the son of god was manifested , that he might destroy the works of the devil . whosoever is born of god , doth not commit sin ; for his seed remaineth in him : and he cannot sin , because he is born of god. again , tit. chap. . for the grace of god that bringeth salvation hath appeared to all men ; teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously and godly in this present world ; looking for that blessed hope and glorious appearing of the great god and our saviour iesus christ ; who gave himself for us , that he might redeem us from all iniquity , and purifie to himself a peculiar people , zealous of good works . also ephes. ch . . v. . husbands , love your wives , even as christ also loved the church , and gave himself for it ; that he might sanctifie and cleanse it with the washing of water , by the word : that he might present it to himself a glorious church , not having spot or wrinkle or any such thing ; but that it should be holy and without blemish . i might add several other places , but i shall content my self with but one ratification more of this truth from the mouth of our blessed saviour , who professes he came not to destroy the law , but to fulfill it , that is , to set it at an higher pitch , as appears by the whole scope of his sermon upon the mount. the observance of which precepts he does seriously require of his disciples and followers ; as appears from that similitude he closes his discourse withall , where he pronounces that they that kept and practised his sayings , should be safe as one that builds his house upon a rock ; but those that heard and practised not should be as he that built on the sand , that is , upon a false and deceitfull foundation . and a little above he does plainly protest even against such that may have prophesied , cast out devils and done miracles in his name , ( which yet are greater matters then either the making or hearing of long praiers or long sermons , ) because they kept not this law of righteousness he there propounds , he does protest that in the day of judgment he will not know them , but bid them depart from him , as workers of iniquity . this is sufficient to demonstrate that the end of the gospel is to renovate the spirits of men into true and real inherent righteousness and holiness , which in counter-distinction to the animal life ( which had domineered in the world so long , not only in the prophane actions but also in the very * religious rites of the heathens , as i have already shewn at large ) i have denominated the life divine , and numbred out those three parts it most consists of , namely , humility , charity and purity ; and therefore it will not be unseasonable to shew how expresly and particularly urgent the gospel is for the promoting these three graces . . our saviour christ matth. . makes a solemn invitation to the first of these vertues , propounding himself an example ; come unto me all ye that labour and are heavy laden , and i will give you rest . take my yoke upon you , and learn of me , for i am meek and lowly in heart , and you shall find rest unto your souls . and matth. . v. . blessed are the meek , for they shall inherit the earth . it is a promise from the same mouth . the meaning of both which places is , that humility and meekness beget a great deal of peace and tranquillity and enjoyment of a mans self even in this life , whenas pride exposes a man to perpetual discontent and impatiency . besides that the proud man is as it were the butt that the almighty shoots his arrows against to gall , wound and vex ; the very hackstock of divine vengeance , and the sport and pastime of misfortune . god resisteth the proud , but giveth grace to the humble . but my purpose is not to interpret such easie places as i alledge , but merely to bring them into the readers view . and there are many more yet that testifie of the excellency of this grace of humility . for our saviour again ( matth. . ) entitles those vertues especially to the knowledge of the mystery of the kingdome of god. i thank thee , o father , lord of heaven and earth , because , thou hast hid these things from the wise and prudent , and hast revealed them unto babes . even so , father , for so it seemeth good in thy sight . and matth. . christ being asked who is the greatest in the kingdom of heaven , called a little childe unto him , and set him in the midst of them , and said , verily i say unto you , except ye be converted and become as little children , ye shall in no wise enter into the kingdom of heaven . whosoever therefore shall humble himself as this little childe , the same is greatest in the kingdom of heaven . and chap. . . ye know that the princes of the gentiles exercise dominion over them , and they that are great exercise authority upon them . but it shall not be so among you ; but whosoever will be great among you , let him be your minister ; and whosoever will be chief among you , let him be your servant . even as the son of man came not to be ministred unto , but to minister , and to give his life a ransome for many . in which passage is insinuated , that useless and pompous honour is to have no place in the church of christ ; but that if any mans office be more honourable then another , it must be also more serviceable , especially in matters appertaining to religion . for to the like purpose is that matth. . where the pride and hypocrisie of the scribes and pharisees is taxed . for they binde heavy burthens , saith our saviour , and grievous to be born , and lay them upon mens shoulders ; but they themselves will not move them with one of their fingers . but all their works they do to be seen of men : they make broad their phylacteries , and enlarge the borders of their garments , and love the uppermost rooms at feasts , and the chief seats in the synagogues , and greetings in the market-places , and to be called of men , rabbi , rabbi . but ●● not you called , *** rabbi , saith our saviour : for one is your master , even christ , and all you are brethren . and call no man your *** father upon earth ; for one is your father which is in heaven . neither be you called *** masters ; for one is your master , even christ. but he that is greatest among you , shall be your * servant . and whosoever shall exalt himself , shall be abased ; and he that humbleth himself , shall be exalted . . hitherto our saviour , and that very fully . in whose foot-steps the apostles also insist , rom. . . be of the same minde one towards another . minde not high things , but condescend to men of low degree . be not wise in your own conceits . and eph. . i therefore the prisoner of the lord beseech you that ye walk worthy of the vocation wherewith ye are called , in all lowlinesse and meeknesse , with long-suffering , forbearing one another in love . and titus . put them in minde to be subject to principalities and powers , to obey magistrates , to be ready to every good work , to speak evil of no man , to be no brawlers , shewing all meekness to all men . so that we see the christian religion meets as well with the saucinesse of the inferiours , as with the affected domination of superiours . thus expresly does the gospel recommend humility to the world. chap. ii. . christs enforcement of love and charity upon his church by precept and his own example . . the wretched imposture and false pretensions of the family of love to this divine grace . . the unreasonableness of the familists in laying aside the person of christ , to adhere to such a carnall and inconsiderable guide as hen. nicolas . . that this whifler never gave any true specimens of reall love to mankinde , as christ did and his apostles . . his unjust usurpation of the title of love. . the unparallel'd endearments of christs sufferings in the behalf of mankinde . . the next branch of the divine life is christian love or charity , then which nothing is more inculcated in the new testament . christ has left it as his motto , and the motto of his church , the symbolum or word whereby it may be known to whom they belong . iohn . . a new commandement i give unto you , that ye love one another ; as i have loved you , that ye love one another . by this shall all men know that ye are my disciples , if ye love one another . as if he should have said , you may have heard something indeed out of moses of loving ones neighbour as himself ; which precept as it did not reach so far as i intend this of mine , and that which it reached at is utterly laid aside and neglected , i now afresh set it on foot , and upon such terms and in such a degree and manner as never was yet . for i would have you love one another even as i have loved you , that is , so heartily and sincerely , that you will be ready to lay your lives down one for another , if need require . which is more express , chap. . . this is my commandment , that ye love one another , as i have loved you . greater love hath no man then this , that a man lay down his life for his friends . which christ doing for his church , especially in those circumstances he did , is an unparallel'd specimen of true love indeed , and the highest obligation that can be of our loving both him and one another . . which things while i consider , i cannot with patience think upon the gross imposture of that bold enthusiast of amsterdam , who giving no sound evidence of any such love as may be deemed rightly either morall or divine , only tumbling out a rhapsody of swelling words , distorted allegories , and slight allusions to the history of scripture , intermingling them or strinkling them ever and anon with the specious name of love , ( though there be no motive nor reason that urges the thing it self all the while , ) would give out himself such a master of this mystery , as that christianity must be super-annuated , and all the devotionall homage due to our saviour laid aside , all his offices silenced , his passion slighted , nay derided , his visible return to judgement anticipated and eluded , his resurrection and ascension misbelieved , and the promise of eternal life swallowed up in the present glorious enjoyments and enrichments of them that will give up their soundness of judgement and reason to be led about with the may-games and morrice-dances of that sweet sect that have usurped to themselves the title of the family of love. whenas the authour of this faction , as i am well enough informed , was more likely to prove a pimp or second sardanapalus , then a true instructor of the world in so holy a mystery ; being infamous for having suspected females in his house , and living splendidly and deliciously above his rank ; noted for his crimson-satten doublet and other correspondent habiliments , as also for his large looking-glass , wherein he often contemplated his whole begodded humanity ; and composing his long beard , and stroaking down his satten sides , might strut in admiration of himself , that he found the world so favourable to his false impostures ; and lastly , ridiculous for his women-scribes , and other such like soft doings , not to say impure and obscene . all which to any man that has but a moderate nasuteness cannot but import , that in the title of this sect that call themselves the family of love , there must be signified no other love then that which is merely natural or animal ; though the preacher of this love-mystery bears himself so aloft , and is so high upon the wing , that he cannot phansie himself any thing lesse then that apocalypticall angel flying in the midst of heaven , and preaching the everlasting gospel to the inhabitants of the world. and truly this gospel of henry of amsterdam is likely to be as lasting as the generations of men , and , i may adde , as universall as both men and brutes . . hear , o heavens , and hearken , o earth , while i pleade the cause of the just one and despised against the rebellious hypocrites . thus saith the lord god , behold , i lay in sion for a foundation a stone , a tried stone , a precious corner-stone , a sure foundation ; and he that believes thereon , shall not be ashamed . iudgement also will i lay to the line , and righteousness to the plummet , and the hail shall sweep away the refuge of lyes , and the waters shall overflow their hiding-places . that this corner-stone and sure foundation is * christ that suffered at ierusalem , we are infallibly informed by those that were truly inspired , the blessed apostles . that the refuge of lyes and hiding-place is most naturally applicable to this skulking family , is apparent , in that the summe of their religion is nothing but a bundle of lying allegories and canting terms , whereby they deal falsly with men ; and under the pretence of fine mystical speeches , would thrust out of the world the choicest and most beneficiall truth that ever was imparted to the sons of men ; i mean the truth of the gospel in the plain simplicity thereof , whereby we are so clearly taught what we are to be , to do , and to expect . and the storm that shall overtake them , and the deluge that shall fall in upon them in their hidden dwellings , shall be those torrents of reason and that irresistible conviction from the sincere and true-hearted followers of christ. tell me therefore , o ye conceitedly-inspired , whose phancies have blown you above gospel-dispensations , why do you run into the errour of the jews , and refuse this precious corner-stone , this sure foundation , and build upon disunited sand and rotten quagmires , that will bear no weight ? why do you lay aside christ in the truth of his history , the most palpable pledge of divine providence , of god's reconciliation to men and of future happiness , that ever was exhibited to the world , and chuse for your guide a mere allegorical whisler , an idol-puppet dressed up in words and phrases filched out of the scripture , but perverting and eluding the main scope and most usefull meaning thereof ? why have ye forsaken the only-begotten sonne of god , and given your selves up to the deceivable conduct of a mere carnall man , and wholy destitute not only of true faith in god and christ , but of all substantial knowledge and reason ? why are you so rash and giddy as to believe one that only testifies of himself , and is so impudent a plagiary as to offer you no wares but such as he has stolne from you , if you pretend to be of the christian church ; and those so poisoned and adulterated , that you cannot receive them without the danger of being struck into a misbelief of the truth of christs gospel , and of revolting from him to whom so many illustrious prophecies of old , so many miracles done by himself , to whom his wonderfull resurrection from the dead , and audible voices from heaven while he was living , gave ample testimony that he was indeed the true son of god ? . what indearing evidence or argument has this mercer of amsterdam given you of true compassion and love to mankinde , that you should vaunt him so transcendent a mystagogus in so divine a mystery , that you equalize him to , nay , exalt him above christ and his apostles ? did he not live a lazy , easie , soft life , as other rich shop-keepers do ; whenas not only our saviour himself but also his apostles lived an hard asketick life , full of dangers and afflictions also from without ? let s. paul speak for the rest , for they were in a manner all of them in the same case , and might justly expostulate with these high fanatick pretenders in the same words : are they ministers of christ ? ( i speak like a fool ) i am more ; in labours more abundant , in stripes above measure , in prisons more frequent , in deaths often . of the iews received i fourty stripes save one , thrice was i beaten with rods , once was i stoned , thrice i suffered shipwrack , a night and a day have i been in the deep ; in iourneyings often , in perils of water , in perils of robbers , in perils by mine own countreymen , in perils by the heathen , in perils in the city , in perils in the wildernesse , in perils at the sea , in perils among false brethren ; in wearinesse and painfulnesse , in watchings often , in hunger and thirst , in fastings often , in cold and nakednesse , &c. to all which you may adde very despightfull and torturous deaths which most of them underwent at last : and all this out of a faithfull love to their lord and master jesus christ , and a dear regard to the good and salvation of mankinde . but what was it wherewith this h. n. obliged the world so that all due homage and divine reverence to the person of christ must be laid aside , and this bold impostor silence the constant faith of christians , by his high pretensions of being the head and father of such a family whose inscription must be love , who with this family of his , is god and christ , and cherubims and seraphims , angels and arch-angels already busie in their office of judging the quick and the dead , and gathering the elect from all the corners of the earth ? . but in my apprehension at the very first sight he shews himself very injudicious , if not malicious , in making a difference betwixt the true houshold of faith and family of love ; besides his gross and impudent injustice in usurping that badge of honour to himself that was won by another in a field of bloud . for , as i was going to say , what has this h. n. done to merit this title more then in scribling many fanatical rhapsodies of unsound language , abusively borrowed from the sacred scriptures , and in perverting the sense and supplanting the end by his wicked elusions and vain allegorical evasions , and so under pretense of beginning an higher dispensation of righteousnes and religion in the world then ever was yet , treacherously introducing in stead of true religion nothing but sadducisme , epicurisme and atheisme ? this voluminous enthusiasme of his , together with the gracing of the family with the splendour of his crimson habiliments , is all i find that can pretend to any contestation or competition with the true master of divine love , or to any obligation of his followers . . i must confess our saviour compiled no books , it being a piece of pedantry below so noble and divine a person . but that short sentence which he writ with his own most precious bloud , as i have loved you , so love you one another , is worth millions of volumes , though written with the truest and sincerest eloquence that ever fell from the pen of an oratour . nor did he wear any gay clothes , but when by force the abusive souldiers put a scarlet robe upon him indespight and mockery . nor was he resplendent in any colours but what was the die of his own bloud in his solemn and dreadful passion , when he was so cruelly scourged , when out of agonie of mind he sweat drops of bloud , when he was nailed to the cross , and the lance let bloud and water out of his side . all which ineffable and unsupportable torments this innocent lamb of god suffered for no demerit of his , ( for what thank is it to suffer for a factious impostor or open evil doer ? ) but out of mere compassion and hearty love to mankind , that he might by this bitter passion of his , and the glorious consequences of it , his resurrection and ascension , gain us to god. and now let all men judge if there can be possibly any authour or pretended instructer of the world , in that holy and divine love indeed , comparable to the lord iesus , who has given this unparallel'd demonstration of his love unto us . chap. iii. . the occasion of the familists usurpation of the title of love. . earnest precepts out of the apostles to follow love , and what kind of love that is . . that we cannot love god , unless we love our neighbour also . . an exposition of the and verses of the chapter of the epist. of s. peter . . saint paul's rapturous commendation of charity . . his accurate description thereof . . that love is the highest participation of the divinity , and that whereby we become the sons of god. and how injurious these fanaticks are that rob the church of christ of this title to appropriate it to themselves . . hearken therefore to me , yet that would follow after righteousness , ye that seek the lord : look unto the rock whence you were hewen , and to the hole of the pit from whence you were digged . look upon him whom ye have pierced , and whose bloud is the seed of the church , whose spouse was taken out of his side as eve out of the side of adam . acknowledge your original , and recount with your selves the price of your redemption , even the inestimable bloud of that immaculate lamb christ jesus . the sense whereof is the strongest cement imaginable to unite us to our saviour and one unto another . but the church having been given up so long a time to bitter factions and persecutions , to warre and bloudshed , and all manner of enmity and hostility one against another , it is no wonder if a stranger has invaded that title , which she may justly be thought to have either refused or forfeited . for my own part , i know not how to apologize for either the fond opinions or foul miscarriages of the wilderness of christendome . but sure i am that the banner over the true spouse of christ is love : that love is the badge and cognoscence of all his faithful members , by which they are known to be his living members indeed : that love and peace is the last legacy which was left to the disciples by their dying lord and master ; an inheritance entailed upon all the true sons of god for ever : that love is the fulfilling of the law , and has filled almost every page of the gospel and all the writings of the apostles ; and when they speak of faith , it is none other faith then that which worketh by love. . out of the many repetitions and inculcations of this holy and heavenly vertue i was a gleaning out some to present you withall , for an evidence how serious the gospel of christ is and how sufficient in the urging of his indispensable duty . we go on therefore , and adde to what we have already cited these following places . galat. . . for in iesus christ neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love. and if circumcision be nothing without faith working by love , what can baptizing or rebaptizing or any external ceremony be without this true faith whose life and spirit is love , which the apostle directs us to ? and after v. , . for , brethren , ye have been called unto liberty ; only use not your liberty for an occasion to the flesh , but by love serve one another . for all the law is fulfilled in one word , even in this , thou shalt love thy neighbour as thy self . where this law of love is so carefully described , that the abuse of this title to lust and libertinisme is plainly excluded , against such as talk so much of love , and are but libertines at the bottom . which caution also is very soberly and prudently put in by s. iohn , ep. . chap. . v. . by this we know that we love the children of god , when we love god and keep his commandements . which is a plain demonstration that that love which saint iohn exhorts to so copiously in his epistle , is a love purely divine , and such as no man can be assured he doth practise , unlesse he keep all the commandements of god. for even a carnall man may love the children of god , because he findes them harmless , peaceable and beneficiall , or because himself is of a good sanguine benigne complexion : but this love , in a man that makes not conscience of the commandements of god , is merely animal and natural ; not proceeding from that community of the divine spirit which all the regenerate participate of , but out of complexion and self-love , which will adhere to any thing that it feels a naturall comfort from . but if this childe of god prove something spinose and harsh in opposing , rebuking , or it may be not complying with some dearly-beloved humours of this good-natured sanguine ; his corrupt bloud will then begin to boyl against the son of god , and return him hatred for his good will. . and as this blessed apostle and peculiarly-beloved of our saviour has made so carefull a caution , that the love he recommends to the world should not slack so low as to draggle in the dirt ; so has he wisely provided against the hypocrisie of high-flown religionists , who pretend to be so transported with love to god and his service , that they quite forget their neighbour : and therefore at the end of the foregoing chapter he does plainly pronounce , that if a man say , i love god , and hateth his brother , he is a lyar : for he that loveth not his brother whom he hath seen , how can he love god whom he hath not seen ? and this commandement have we from him , that he that loveth god , love his brother also . which duty of the second table being most hard , and the most l●able to be cast off through the hypocrisie of mens hearts , the inculcation thereof is most frequent with the apostles . paul to the ephesians , chap. . ver . . let all bitternesse , and anger , and wrath , and clamour , and evil speaking be put away from you , with all malice : and be ye kinde one to another , tender-hearted , forgiving one another , even as god for christs sake has forgiven you . be ye therefore followers of god , as dear children ; and walk in love , as christ also hath loved us , and hath given himself for us an offering and a sacrifice to god for a sweet-smelling savour . and colos. . . put on therefore ( as the elect of god , holy and beloved ) bowels of mercies , kindenesse , humblenesse of minde , meeknesse , long-suffering ; forbearing one another , and forgiving one another , even as christ forgave you . and above all things put on charity , which is the bond of perfectnesse : and let the peace of god rule in your hearts , &c. peter also , in his first generall epistle , seeing ye have purified your souls in obeying the truth through the spirit , unto unfeigned love of the brethren , see that ye love one another with a pure heart fervently . and in his second epistle , ch . . and besides this , giving all diligence , adde to your faith vertue ; and to vertue , knowledge ; and to knowledge , temperance ; and to temperance , patience ; and to patience , godlinesse ; and to godlinesse , brotherly kindnesse ; and to brotherly kindnesse , charity . . the coherence of this golden chain of divine graces is so admirable that i cannot passe it by , though it be beside my present purpose to speak any thing of the places i cite . but we shall not so well understand the fit connexion of these vertues with themselves , nor of the whole link of them with the precedent text , without rectifying the translation in a word or two . the apostle in the foregoing verses intimates to them how god has provided for them according to his divine power all things appertaining to life and godlinesse , through the knowledge of his son iesus christ , who hath called us in glory and * virtue , and given us exceeding great and precious promises , that having escaped the corruption that is in the world through lust , we should be partakers of the divine nature : and then comes in what has been recited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they have rendred , and besides this . which translation makes no connexion of sense with the former words , but is very abrupt , nor will the phrase i think bear that meaning . it is better sense and more laudable criticisme to render it thus , and therefore forthwith , or without any more adoe , adde to your faith vertue , &c. which latter words are not well rendred neither . the greek is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . grotius would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be redundant there ; so that his suffrage is for the english translation . but for my own part i think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so far from being redundant , that it is essentiall to the sentence , and interposed that we might understand a greater mystery then the mere adding of so many vertues one to another , which would be all that could be expresly signified if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were left out . but the preposition here signifying causality , there is more then a mere enumeration of those divine graces . for there is also implied how naturally they rise one out of another , and that they have a causall dependence one of another . therefore the sense is , that god having on his part fitted all things for their salvation , and they having obtained like precious faith with the apostle himself , that through the efficacy of their faith they should also acquire virtue , that is , strength and fortitude . for high and noble promises excite courage and resolution to set upon the difficulties through which they must passe that would obtain the promises . and this encountring with the difficulties that are in a christian mans way , while he is not a talker of christianity but a reall actour and cordiall endeavourer to follow the precepts and example of christ , will beget not verbal but true knowledge in him , that is , holy experience in the wayes of god. and in this experience he is taught how those fleshly and worldly lusts and desires have often deceived him , and led him out of the way , blinding his judgement by their importunate suggestions , and extinguishing , or at least dulling , those more religious and divine senses of the soul , when their importunities are listened to and their cravings satisfied . and therefore this knowledge and experience begets temperance , that is , a more rigid resolution of curbing and keeping under of all worldly and carnal desires , and a peremptory refraining from giving any answer to their impudent beggings and cravings . which things if a man seriously attempt in its due extent and latitude , questionless he will put himself upon a very intolerable task , and there will be no remedy but patience ; which he will find so mightily out of his power , that he will be forced upon his knees to the god of heaven to comfort , assist and strengthen him in his agony and conflict against his domestick enemies , and to support his spirit in so great anguish and pain . whence it is plain that we cannot keep close to the laws of temperance , but that patience will necessarily emerge therefrom ; nor be kept in this spirit of patience without the invocation and acknowledgment of divine assistance , which is an unquestionable fruit of godliness properly so called . nor can we applie our hearts seriously and sincerely to this kind of godliness long , but we shall find answers to our praiers and breathings after god , beyond both our own expectation and the belief of others : and therefore enjoying the victory through the divine grace that is sufficient for us , and getting so glorious a triumph over our lusts , we finding our souls transported with an high sense of thankfulness to our redeemer and benefactour , who wants nothing of our retributions himself , the stream of our affections is naturally driven downwards to his church , to the saints that dwell upon earth , and those that excell in vertue , or at least pretend unfeigned endeavours after it . and this is properly brotherly kindness , which carries our affections to those that profess the same religion with our selves . which brotherly kindness arises not only out of this consideration of thankfulness toward god , but out of the very temper and condition of the soul thus purified : according to what s. peter intimates , that having purified our souls in obeying the truth through the spirit , the end and result thereof is the loving our brethren . or else what serves this purification for ? shall envy , shall hatred , shall lust , shall ambition , shall luxury , shall those enormous desires and affections be cast out of the soul by sanctity and purity , that she may be but a transparent piece of ice or a spotless fleece of snow ? shall she become so pure , so pellucid , so crystalline , so devoid of all stains and tinctures , of all soil and duller colours , that nothing but still shadows and night may possess that inward diaphanous purity ? then would she be no better then the nocturnall air , no happier then a statue of alabaster . all would be but a more cleanly sepulchre of a dead starved soul. but there is no fear of so poor an event upon so great preparations . for love and desire are so essentiall to the soul , that she cannot put them off but change them . she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as psellus calls her , an immaterial and incorporeal fire , an unextinguishable activity , and will catch at some object or other . and therefore if she has ceased to love the world and the lusts of her own body , she will certainly love the body of christ , the church , and study how to help them and advantage them . nor can she stop here , but this pure and quick flame mounts upwards and is reflected again downwards , and vibrates every way , reaching at all objects in heaven and in earth , as natural fire enters all combustible matter . and therefore in her pure and ardent speculations of the godhead and his unlimited goodness , and also her observations of the capacity of the whole creation of receiving good both from him and one another , she overflowes those narrow bounds of brotherly love , and spreads out into that ineffably-ample and transcendently-divine grace and vertue , universal charity , which is the highest accomplishment the soul of man is capable of either in this life or that which is to come : and thus at last she becomes perfect , as her father which is in heaven is perfect . . this is that most excellent way which s. paul speaks so transportedly and triumphantly of , cor. ch . . where having first numbred out the manifold gifts that god bestowed upon his church , as preaching , prophesying , working of miracles , gifts of healing , and diversity of tongues , he immediately breaks out in the rapturous commendations of charity above all . though i speak with the tongues of men and of angels , and have not charity , i am become as a sounding brass and a tinckling cymball . and though i have the gift of prophecie , and understand all mysteries , and all knowledge ; and though i have all faith , so that i could remove mountains , and have no charity , i am nothing . and though i bestow all my goods to feed the poor , and though i give my body to be burned , and have not charity , it profiteth me nothing . and after he has raised our expectation and estimation of this heavenly grace with these high words of his , he does not , as the vain enthusiast does , heat our phancies and leave our judgment in the dark ; but he does very distinctly and copiously describe to us the nature of this divine vertue ; so that we may plainly know where to be , and what to seek after , and how to be satisfied whether we have attained to it or no. . charity suffereth long , and is kinde ; charity envies not ; charity vaunteth not it self , is not puffed up , doth not behave her self unseemly , seeketh not her own , is not easily provoked , thinketh no evill , complies not with iniquity , but rejoiceth with the truth ; beareth all things , believeth all things , hopeth all things , endureth all things . this is a very full and lively description of love and charity , and the character of the sweetest and heavenliest perfection that is communicable to the nature of man ; and so warmly poured out from the sincere heart of this rich possessour of it , the holy apostle , that it is to me more moving then all the canting language of the highest fanatical pretenders to the profession of this mystery . . this is the highest participation of divinity that humane nature is capable of on this side that mysterious conjunction of the humanity of christ with the godhead ; and therefore this is that whereby we become the sons of god , as s. iohn has evidently declared in his . epistle general , ch . . beloved , let us love one another : for love is of god ; and every one that loveth , is born of god , and knoweth god. he that loveth not , knoweth not god ; for god is love. and vers . . herein is love , not that we loved god , but that he loved us , and sent his son to be a propitiation for our sins . beloved , if god so loved us , we ought also to love one another . no man hath seen god at any time : if we love one another , god dwelleth in us , and his love is perfected in us . and again vers . . god is love ; and he that dwelleth in love , dwelleth in god , and god in him . several other testimonies there are of the high estimate the true church of christ has of this holy vertue of love : but what i have already cited is sufficient to shew how urgent the precepts of the gospel are for this excellent branch of the divine life , which we call charity ; as also how inexcusably injurious , impious and blasphemous to christ those fanatical impostors are that revolt from the church , superannuate christ's offices , and antiquate the christian religion , under a pretence of an higher dispensation and revelation upon which they have set the title or superscription of love , adorning themselves with the churches colours , that by this evil stratagem they may the more safely fall upon her and destroy her , at least seduce the most simple and , many times , the best-meaning members of the church from their true head , christ jesus , who ransom'd them with his own most precious bloud . whose soveraignty over his church cannot cease , himself not ceasing to be ; but he is a priest and king for ever according to the prophecies . chap. iv. . our saviour's strict injunction of purity ; from whence it is also plain that the love he commends is not in any sort fleshly , but divine . . several places out of the apostles urging the same duty . . two more places to the same purpose . . the groundless presumption of those that abuse christianity to a liberty of sinning . . that this errour attempted the church betimes , and is too taking at this very day . . whence appears the necessity of opposing it , which he promises to doe , taking the rise of his discourse from iohn . . . the third branch of the divine life is purity . in the urging whereof both christ and his apostles being so earnest , it is plain , that that love which they recommend to the world can be no suspected affection , like that which the canting language of the enthusiasts may justly be thought to favour ; but that it is that pure and holy love indeed , which deservedly we have styled divine . and how severely this purity we speak of is required , i shall give you some few but very sufficient instances . matth. . . ye have heard that it was said by them of old time , thou shalt not commit adultery : but i say unto you , that whosoever looketh on a woman to lust after her , hath committed adultery already with her in his heart . and if thy right eye offend thee , pluck it out , and cast it from thee : for it is better for thee that one of thy members should perish , then that thy whole body should be cast into hell. and if thy right hand offend thee , cut it off , and cast it from thee , &c. what more serious and earnest monition can there be made to continence and abstinence from sensual pleasures then this of our saviour , who upon no less penaltie then the torments of hell interdicts us all looseness and uncleanness ; forbidding us all preludious preparations to the foul acts of lust , and not permitting so much as an imaginary scene of illicit transactions , to which our will could really assent if opportunity were offered ? . and we shall find the apostles insisting in the footsteps of their master in this matter . . corinth . . wherefore come out from among them , and be ye separated , saith the lord , and touch not the unclean thing ; and i will receive you : and i will be a father unto you , and ye shall be my sons and daughters , saith the lord almighty . having therefore these promises ( dearly beloved ) let us cleanse our selves from all filthiness of flesh and spirit , perfecting holiness in the fear of god. and thessalon . . the god of peace sanctifie you wholy ; and i pray god your whole spirit and soul and body be preserved blameless unto the coming of our lord iesus christ. and in the former chapter , ver . . for this is the will of god , even your sanctification , that ye should abstain from fornication : that every one of you should know how to possess his vessel in sanctification and honour ; not in the lust of concupiscence , as the gentiles that know not god. and corinth . . ver . . now the bodie is not for fornication , but the lord ; and the lord for the bodie : and god hath both raised up the lord , and will also quicken us by his own power . know ye not that your bodies are the members of christ ? shall i then take the members of christ , and make them the members of an harlot ? god forbid . and a little after , flee fornication . every sin that a man doth , is without the body ; but he that committeth fornication sinneth against his own body . what ? know ye not that your body is the temple of the holy ghost in you , which ye have of god , and ye are not your own ? for ye are bought with a price : therefore glorifie god in your bodie and in your spirit , which are god's . also coloss. . . mortifie therefore your members which are upon the earth , fornication , uncleanness , immoderate affection , evil concupiscence , and covetousness , which is idolatry . for which things sake the wrath of god cometh upon the children of disobedience . parallel to which is that ephes. . . walk in love , as christ also hath loved us : but fornication and all uncleanness and covetousness , let it not be so much as once named amongst you , as becomes saints . neither filthiness , nor foolish talking , which are not convenient ; but rather giving of thanks . for this ye know , that no whoremonger , nor unclean person , nor covetous man , who is an idolater , hath any inheritance in the kingdome of christ and of god. let no man deceive you with vain words ; for because of these things cometh the wrath of god upon the children of disobedience . be not you therefore partakers with them . and corinth . . . know ye not the unrighteous shall not inherit the kingdome of god ? be not deceived , neither fornicatours , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdome of god. . i have made a more ample collection of the enforcements of this duty of purity and sanctity then i intended ; and yet i cannot abstain from adding of two more : the one out of s. peter , epist. ch . . dearly beloved , i beseech you as strangers and pilgrims to abstain from fleshly lusts which war against the soul. the other out of him which i have already so often cited , rom. . . the night is far spent , and the day is at hand ; let us therefore cast off the works of darkness , and put on the armour of light . let us walk honestly as in the day , not in rioting and drunkenness , not in chambring and wantonness , not in strife and envying : but put ye on the lord iesus christ , and make no provision for the flesh , to fulfill the lusts thereof . . i have now abundantly shewn how plainly and explicitly christ and his apostles urge all men that are hearers of the gospel to be carefull and conscionable doers of the same , that they should be holy even as christ was holy in all manner of conversation ; that they are bound to endeavour and aspire after the participation of the divine life and all the branches thereof , humility , love and purity , hating even the garment spotted by the flesh , as the apostle iude speaks . and how this holiness and righteousness is required of them with no less seriousness and earnestness then upon the forfeiture of their eternal salvation if they do not act according to those precepts . insomuch that i stand amazed while i consider with my self that hellish and abominable gloss that some have put upon the gospel , as if it were a mere school of loosness , and that the end of christs coming into the world was but to bring down a commission to the sons of men whereby they might be enabled to sin with authority , i am sure with all desirable security and impunity ; nothing being required on their part but to believe that christ died for them , and upon no other condition then that bare belief : as if christ did not give himself to redeem us from sin , but to assert our liberty of sinning ; which is the most perverse and mischievous misconstruction of the grace of god revealed in christ that possibly could be invented , and point-blank against the end and design of his coming into the world . for he gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . . yet as repugnant and irrational as this errour is , it had attempted the church betimes ; as appears by sundry monitions of the apostles , when exhorting their charge to holiness of life and real righteousness , they often intimate their proneness of being deceived in thinking they had leave to be remiss in these matters . some instances you may have observed already : to which you may add that of s. iames , be ye doers of the word , and not hearers onely , deceiving your own souls . but that of s. iohn is most express and emphaticall , little children , let no man deceive you ; he that doth righteousness , is righteous even as he is righteous , that is , even as christ was righteous , who was not putatitiously and imaginarily righteous , but really so indeed : though it seems by this caution there were that went about in those times to perswade it might be otherwise . and i could wish that this errour were not so taking in the church as it is at this day : then which notwithstanding no greater i think can be committed nor more dangerous , it rendring this admirable engine ( as i have termed it ) which god has set up in the world for the advancement of life and godliness , altogether invalid and useless . . wherefore all the following powers of this instrument depending on this first , unless we can make good this , the rest will have no force nor motion . therefore that i may make all throughly glib and expedite , i find an obligation upon me not to rest in these , though never-so-evident testimonies , that we are strictly bound to inherent sanctity and holiness ; but to clear also to the judicious the unwarrantableness and weakness of the grounds of this errour , which they would obtrude upon the world as the chief mystery of the gospel , namely , that if one do but believe , though devoid of all sanctification , yet he is approved as holy and righteous by the imputation of christs righteousness , and so consequently shall inherit everlasting life , let him live here as he will. i shall take the rise of my discourse from that grave and affectionate counsel the holy apostle has given to young and weak christians , and which i even now mentioned , little children , let no man deceive you , &c. chap. v. . the apostle's care for young christians against that errour of thinking they may be righteous without doing righteously . . their obnoxiousness to this contagion , with the causes thereof to be searched into . . the first sort of scriptures perverted to his ill end . . the second sort . . that the very state of christian childhood makes them prone to this errour . . what is the nature of that faith abraham is so much commended for , and what the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . a search after the meaning of the term justification . . justification by faith without the deeds of the law what may be the meaning of it . . scriptures answered that seem to disjoin reall righteousness from faith ; . and to make us only righteous by imputation . . undeniable testimonies of scripture that prove the necessity of real righteousness in us . . that which plato commends in law-givers and institutors or governors of commonwealths , that they have a special and prime care of childhood and youth ; as the diligent in husbandry make peculiar fences for their young plants to save them from the dangers their tenderness exposes them to ; that also is observable in the blessed apostle , who amongst many other provisions he has made in the behalf of all younglings in christianity , has also armed them and fenced them with this caution against being mistaken so dangerously in christianity as to conceit they may by a bare professing themselves christians be righteous , though there were neither any real righteousness in their hearts nor any fruits of it in their hands . a wicked errour which several seducers tempted men to , such as were nicolaus , marcio and carpocrates , as historians have taken notice of . . and because there can be no better antidote then the being convinced that there is an obnoxiousness in younger christians to this contagion , i shall diligently search out and set forth the causes whereby they become obnoxious ; that finding themselves so , they may have the greater care to keep themselves from being smitten with this pestilentiall infection . where we shall finde that come to pass in spirituall things that often happens in natural . for as weak bodies contract diseases from meats and drinks , nay , from that which is so perpetual and palpable a principle of life that we can scarce live one moment without it , i mean , the refreshing aire , which casts many tender bodies into agues and feavers and other distempers : so tender and weak souls often by ill concoction turn the very bread of eternal life , the word of god , into morbifick matter ; and in stead of getting growth and strength by feeding thereon , weaken the divine life in them , and sink themselves into most dangerous and desperate maladies . . the first cause then of the proneness of young christians to this present errour , is certain places of scripture , the meaning whereof they not rightly understanding , make bold to interpret them in favour to their own carnality and fleshly desires . it would be too voluminous a business to cull out all the places that are perverted to this ill purpose . we shall content our selves in producing the chiefest , in answering to which we shall naturally satisfie all the rest . and these i may cast into two sorts . for they are such as either seem to import , that a bare faith will justifie us , and so we may become righteous by an empty belief ; or else such as seem to say , that the righteousness of christ becomes ours , or , that we are righteous by that righteousness that is in him . and of the first kind is that rom. . abraham believed god , and it was accounted to him for righteousness . now to him that worketh , is the reward not reckoned of grace , but of debt ; but to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . and rom. . therefore being justified by faith , we have peace with god , through iesus christ our lord. and rom. . for christ is the end of the law for righteousness to every one that believeth . and at the ninth verse of the same chapter , if thou shalt confess with thy mouth the lord iesus , and shalt believe in thy heart that god has raised him from the dead , thou shalt be saved . which places seem to imply , that a mere belief that christ has done or suffered this or that is our justification and salvation . i might adde galat. . ver . . but i shall defer it till its proper place . . we come now to the second sort of testimonies of scripture which seem to impute the righteousness of christ to us , and to teach us that it is that by which we become righteous . cor. . . but of him are ye in christ iesus , who of god is made unto us wisedom and righteousnesse and sanctification and redemption . and rom. . therefore as by the offence of one judgement came upon all men to condemnation ; even so by the righteousness of one the free gift came upon all men to justification of life . for as by one mans disobedience many were made sinners , so by the obedience of one shall many be made righteous . from these and such like places young and unskilful christians are prone to infer , that they may be righteous by the obedience or righteousness of christ applied or imputed to them , though they have no real righteousness in their own souls , nor care to act righteously . and this is the first cause of their proclivity to this unwholsome errour . but there is another behinde , without the concurrence of which this former would be ineffectuall . for all the passages in holy scripture are certainly both sound and true ; but it is the unsoundness and corruptness of our own mindes that draws poison out of these herbs and flowers of paradise . . i say therefore in the second place , that the main cause of the propension of christian childehood to this gross errour is in the very condition it self of those that are but children in christianity . for this childish state i conceive to be this ; when a man makes indeed a free open profession of christianity , and with all possible expressions of thanks to god for his rich mercy in the bloud of christ for the remission of sins , laies fast hold ( as he thinks ) on this grace by faith ; having also some more weak inchoations of the life of righteousness : but the old man is still very strong , the body of sin very little subdued or impaired , so that whensoever they are encountred , the toyl is very heavy , and a world of work still behinde , and such ungrateful work and painful , that it is no metaphor nor hyperbole to say , it is a perpetual death , a continued crucifixion . this being then the condition of one that is but a little young childe in christianity , i appeal to any one if there can chuse but be a very considerable proneness in such persons to be delivered from this toil and torture of mortification , whereby they are to enter into higher degrees of righteousness and life . and now we being very easily drawn to believe those things which make for our own interest and the accomplishment of our desires , it must needs be that if any thing sound towards that sense , we shall easily make it up with a lusty belief that it is so indeed , and ( it may be ) thank god to boot for this amabilis insania , for these dear mistakes and dreams of ours . wherefore at length to assume , the scripture therefore seeming at first sight something to favour this opinion of being righteous without any reall righteousness in our selves , but by that which is at a wide distance removed from us and placed in another ; to save the pains of the great anguish and agony that the aspiring to inward real righteousness will cost in this weak estate of christian childehood , it cannot be but that he that has arrived to no higher condition , should very easily close with this so welcome a notion , and having once embraced it , be angry at the very heart at any one that would rouze him from this so pleasing repose , or dissettle him from this false ease and joy : the weak and fainting heart of this tender age chusing rather ( for present avoiding of smart ) an hasty palliation then a sound cure . but that i may not rather confirm then bring off these younglings from this dangerous errour , by noting their most pregnant places and saying nothing to them ; i shall endeavour to make it plain that , if they please , they may understand those places otherwise then they do : and then , because that their gloss is not so consonant to reason , nor the rest of the scripture , that they ought to relinquish this unwarrantable sense which they have harboured in favour to their own vices and wickednesses . . and for our better preparation for this designe , we will first settle the notion of the terms that so frequently occurre in the epistles of s. paul , and which so nearly concern our present matter . such as are faith , righteousness , iustification , imputation , and the like . and first of faith , which is so highly commended by the apostle , i say , it signifies nothing else but this in general , viz. an high sense of and confidence in the power , iustice and goodness of god , and a firm belief that he will assuredly bring to pass whatsoever he has promised , seem it never so unlikely and difficult to flesh and bloud . and this is that which was so commended in abraham , as it is plain in the fourth to the romans , who against hope believed in hope , that he might become the father of many nations : and being not weak in faith , he considered not his own body now dead , when he was about an hundred years old , nor yet the deadness of sara's womb ; being fully perswaded that what god had promised he was able to perform . and therefore ( saies the apostle ) it was imputed to him for righteousness . that is to say , god approved of him for a good and pious man , who not consulting with the natural improbability of the thing , but giving firm credence to the promise of god , did that which was due to the goodness and power of god , and becoming a good and righteous man. so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is nothing else but to be approved as a good man , or a doer of what is righteous and good , and that because he does that which is good and righteous . as this act of the soul exerting her self above the low and sluggish tenour of nature , and winging her self by lively sense of divine power and goodness , to the assenting to and resting in such things as the present state of nature can never bring about , certainly is , and is esteemed and approved of god as a very righteous and good act , and to proceed from a good and holy temper , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies any vertue or goodness in a man whatsoever : so that act of phinehas , when he so zealously did vengeance on zimri and cosbi , it is said in the psalm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was looked upon by all succeeding generations as a very noble and eminent act of righteousness , i. e. it was reputed according to its own nature . but the meaning is not , that this was in stead of all other righteousness to him , and that he was reputed as righteous all over now , although he were not so at all in any other things . . now for iustification , we shall best understand the meaning of the word from the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . first therefore , besides the forensal acception , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be just , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thamar is more righteous then i. so eccles. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that loves gold , will not be just * . secondly , it signifies to appear just , psa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , that thou maist plainly appear or approve thy self to be just . and psal. . ● . for in thy sight no man living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall appear just . thirdly and lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make just and pure , to free from vice and sinfulness . psalm . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore have i cleansed my heart in vain . and eccles. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nec tuam probitatem usque ad mortem differas , saies the translation . and rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that is dead , is freed from sin . also act. . . and by him all they that believe are justified from all things from which ye could not be justified by the law of moses : i. e. ye are more throughly cleansed and purged from sin and wickedness then you could be ever under the law of moses . which is consonant to other passages in scripture , as , that the law makes nothing perfect ; and again , if there had been a law that could have given life , then verily righteousness might have been of the law. and now we have found out a warrantable sense of these words , we shall be able more expeditely to discover the sense of the foregoing places of scripture alledged for this pernicious conceit of a christians being righteous without any real righteousness in him . . wherefore , to that in the . to the romans : whose force will be the greater if we adde that also which is written a little before in the chap. v. . therefore we conclude , that a man is justified by faith without the deeds of the law ; and what he inferrs also vers . . that iews and gentiles and all are under sin . wherein the meaning of the apostle is to magnifie , as was most fit , the ministration of the gospel ; and so he signifies to the world that whatsoever is discovered hitherto , is imperfect , lapsed and ruinous , all but weak and sinful before the coming in of christ , even the works of the law themselves , and that smooth external righteousness of mere morality and ceremony . so that all the world are found guilty before god , and by the deeds of the law there shall be no flesh justified in his sight . for by the law is but the knowledge of sin , vers . . it gives no strength to perform . wherefore now reckoning nothing upon all these things , we are as it were to begin the world again , and to endeavour after such a righteousness as is by faith in christ jesus ; and not to rest in any thing that may be done by the ordinary power of the flesh , but to aspire after that righteousness which is communicable to us by that spirit which raised jesus christ from the dead . but neither abraham nor any one else can be justified by any carnal righteousness of their own ; but that highly-spiritual act of abraham reaching beyond the common rode of nature , who against hope believed in hope , that was that which commended abraham so much to god. and thus from the example of abraham would the apostle commend the christian faith to the world , and in particular to the jews the offspring of abraham . for at the end of the fourth chapter he makes this use of abraham's faith being imputed to him for righteousness ( that is , reputed by god as a very excellent good act , as it indeed was ) that we might also be brought off to believe on him that raised up ●esus our lord from the dead , who was delivered for our offences , and raised again for our justification . in which verse are contained the two grand priviledges of the gospel , that is , the forgiveness of sins upon the satisfaction of christs death , and the justifying of us , that is the making of us just and holy through a sound faith in him that raised jesus from the dead . which interpretation the verse of the chapter doth sufficiently countenance , but if the spirit of him that raised up iesus from the dead dwell in you , he that raised up christ from the dead shall also quicken your mortall bodies , by his spirit that dwelleth in you , viz. to righteousness : as is plain out of the foregoing verse , and if christ be in you , the body is dead because of sin , but the spirit is life because of righteousnesse ; that is , the body of death which we desire to be delivered from , as the apostle speaks , appears by the presence of christ in us to be thus deadly a body by reason of sin , we feeling for the present nothing but an heavy indisposition to all holinesse and goodnesse in the body and its affections , and all sinfulnesse and unclean atheisticall suggestions from the flesh , which is death to the soul. for to be carnally-minded is death . so that by reason of the sinfulnesse of our body and the sad heavinesse thereof , it appears as deadly and ghastly a thing to us as mezentius his tying the living and the dead together , when once christ is in us : but our life is then that righteousnesse which is of the spirit , we finding a comfortable warmth and pleasure in the gratefull arrivals of that holy and divine sensation . but he that raised christ from the dead , will in due time even quicken these our mortall bodies , or these dead bodies of ours , and make them conspire and come along with ease and chearfulnesse , and be ready and active complying instruments in all things with the spirit of righteousness . which belief is a chief point in the christian faith , and most of all parallel to that of abraham's , who believing in the goodness and power and faithfulness of god , had , when both himself and his wife sara were dry and dead as to natural generation , and so hopeless of ever seeing any fruit of her womb , who had , i say , ** isaac born to him , who bears ioy and laughter in the very name of him , and was undoubtedly a type of ** christ according to the spirit . for isaac is the wisedom , power and righteousness of god flowing out and effectually branching it self so through all the faculties both of mans soul and body , that the whole man is carried away with joy and triumph to the acting all whatsoever is really and substantially good , even with as much satisfaction and pleasure as he eats when he is hungry , and drinks when he is dry . and thus by our entrance and progress in so holy a dispensation , are we well approved of by god , and being justified thus by faith , we have peace with him through our lord iesus christ , rom. . . so that this iustification is not a mere belief that christ died for us in particular , or that he was raised from the dead , whereby anothers righteousness is imputed to us : but a believing in god , that he has accepted the bloud of christ as a sacrifice for sin , and that he is able through the power of the spirit to raise us up to newness of life , whereby we are encouraged to breath and aspire after this more inward and perfect righteousnesse . which advantages god propounds to all the hearers of the gospel , without any respect of works or former demurenesse of life , if so be they will but now come in and close with this high and rich dispensation , and be carried on with couragious resolutions to fight against and pull down the man of sin within themselves , that this living and new way of real divine righteousnesse may be set up and rule in their hearts . i say , if they be encouraged to this holy enterprise by faith in christ for the remission of sins , and for the power of his spirit to utterly eradicate and extirpate all inward corruption and wickednesse , this faith is presently imputed to them for righteousnesse ; that is , they are , and are approved by god as dear children of his , and as good men , and are of the seed of the promise . for they are born now not of the will of man , nor of the will of the flesh , but of the will of god ; and their will is wholly set upon righteousnesse and true holinesse , which they hunger and thirst after as sincerely and eagerly as ever they did after their natural meat and drink : and god who feeds the young ravens is not so cruell as to deny them this celestial food ; which food they reach at and as it were wrest out of his hands by faith in the power of his spirit , whereby they account themselves able to doe * all things . . and this is the only warrantable notion that i can finde , of being justified by faith . nor do those places above recited prove any other then this . for that which seems to make most of all for another [ viz. rom. . . but to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness , ] may very well be interpreted according to that tenour of sense i have already declared . for that is the great and comfortable priviledge of the gospel , that without any respect of former works , if so be we do but now believe remission of sins in christ , and believe in his power that justifies the ungodly , ( i. e. that makes just the ungodly , and purifies and purges them from all sin and iniquity , from which by their own naturall power they could not purged , and restores them to inward reall righteousnesse by the working of his spirit ) this faith is imputed for righteousnesse . for they that do thus believe , are good and righteous men for matter of sincerity , so that they have peace with god through the bloud of christ , and by the power of that spirit that is now working in them , are renewed daily more and more into that glorious image and desirable liberty which arises in the further conquest of the divine life in them , and makes them righteous even as christ was righteous . and now the hardest is satisfied , the other places alledged will easily fall of themselves by the application of what has been said concerning this nature of faith and iustification . . as for those places of scripture that seem to attribute the righteousness of christ to us , as where he is said to be made unto us wisedom , righteousness , sanctification and redemption , the sense is only this , that he works in us wisedom , righteousness , &c. otherwise it might be inferred that we shall have only an imputative redemption , and that we shall not be really saved and redeemed . as for that other , as by the disobedience of one man many were made sinners , so by the obedience of one man many shall be made righteous , i say it is a place against themselves : for by adam we became really sinners and sinful , contracting original corruption from his loins ; therefore by christ we are to be made really righteous . and this was the end of his obedience that was obedient even to the death of the crosse , that we being buried with him by baptisme into death , like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life , rom. . wherefore there really being no ground in scripture for this childish mistake , and it being as unreasonable that one soul should be righteous for another , as that one body should be in health for another ; if i shew that the scripture it self does expresly require of us that we be righteous and holy in our own persons , there is then nothing wanting to the full discovery of this childish and ungrounded conceit of being righteous without any righteousness residing in us . . and in my apprehension this very text of s. iohn is a clear eviction of this truth , it plainly declaring that they are mistaken who ever conceit themselves righteous without doing righteousnesse , or without being righteous in such a sense as christ himself was righteous . there are also several other testimonies of the apostles to the same purpose , some whereof i have noted already ; as where he saith , that christ was manifested to take away our sins , and that he came to destroy the works of the devil ; and that he that is born of god , sinneth not , because the seed of god abideth in him , that is , a permanent principle of divine life and sense , whereby he seeth and abhorreth whatsoever is wicked and unholy . and again , ioh. ● . hereby we know that we know him , if we keep his commandements . he that saith , i know him , and keepeth not his commandements , is a lyar , and the truth is not in him : but whose keepeth his word , in him verily is the love of god perfected . hereby know we that we are in him : he that saith he abideth in him , ought himself also to walk even as he walked . like that tim. . . let every one that nameth the name of christ depart from iniquity . chap. vi. . their alledgement of gal. . . as also of the whole drift of that epistle . . what the righteousnesse of faith is according to the apostle . . in what sense those that are in christ are said not to be under the law. . that the righteousness of faith is no figment but a reality in us . . that this righteousnesse is the new creature , and what this new creature is according to scripture . . that the new creature consists in wisedom , righteousness and true holiness . . the righteousnesse of the new creature . . his wisedom and holinesse . . that the righteousness of faith excludes not good works . the wicked treachery of those that teach the contrary . . as for that text which we deferred to speak to , we shall now take it into consideration . it was gal. . . knowing that a man is not justified by the works of the law , but by the faith of iesus christ , even we have believed in iesus christ , that we might be justified by the faith of christ , and not by the works of the law : for by the works of the law shall no flesh be justified . from this place of scripture also there are some that would inferre a superannuating and annulling of all moral honesty and reall righteousness whatever , pretending that nothing but mere faith is required to make us approvable before god. and indeed they fansy that this whole epistle administers invincible arguments to maintain this mischievous conclusion , though there be not to any indifferent judge any solid reason of so full a confidence . which we shall easily understand , if we take notice that the designe of this epistle is only to reduce those galatians again to the truth of christianity , that were almost apostatizing to iudaisme and the ceremonial law of moses . ye observe dayes and moneths and times and years ; i am afraid of you , lest i have bestowed labour on you in vain , chap. . , . but the main scope of the apostle is against circumcision , as is plain upon the very first perusall of the epistle ; which he beating down together with the law of moses , and extolling the faith in christ , seems sometimes to excuse a man from walking according to the moral law under the pretence of faith in christ. but as s. peter hath well observed , there be many things in s. pauls epistles hard to be understood , which foolish men pervert to their own destruction . but that we be not led into the same errour and mischief , it will be of no small concernment to trace the footsteps of s. paul , that so we may wind our selves out of this dangerous maze or labyrinth . . whereas then he seems to nullifie or vilifie at least the law in the advancing of that righteousnesse that is by faith ; let us see what this righteousnesse that is by faith , and what that of the law , is . chap. . . for i through the law am dead to the law , that i might live unto god : i am crucified with christ. nevertheless i live , yet not i , but christ liveth in me . i through the law am dead unto the law , what a riddle is this ! that the law should deprive it self of its disciples . and yet it doth so : for it is a schoolmaster to christ , or rather an usher , which when it hath well tutour'd us and castigated us , removes us up higher , to be made in christ perfect , who is the perfection of the law. but the law it self makes nothing perfect ; and this is the reason that righteousness is not of the law. and to this purpose speaks the apostle in this very epistle at the verse of the . chapter , is the law then against the promises of god ? god forbid . for if there had been a law given which could have given life , verily righteousnesse should have been by the law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a law that could enliven and enquicken us . but that is beyond the power of the law : that 's the title and prerogative of christ , who is the way , the truth and the life . i am the resurrection and the life : he that believeth in me , though he were dead , yet shall he live ; and whosoever liveth and believeth in me , shall never die , joh. . this therefore is the righteousness of faith or belief , far above the righteousness of the law or killing letter . . wherefore when this faith is come that worketh us up to a living frame of righteousness within us , we are no longer under the servility of the law of moses , but are all the children of god by faith in christ jesus . now none are the children of god but those that are led by the spirit of god , as the apostle elsewhere witnesseth in his epistle to the romans . and those that have the spirit of god , what fruits they bring forth is amply set out by the apostle in this to the galatians , chap. . v. . the fruit of the spirit is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance : against such there is no law . for indeed there is no need of it , they being a law unto themselves . so we see how those that are in christ are not under the law , because that inward fountain of obedience or living law in their hearts is above it : they do really and truly fulfill it through the spirit that is by faith . for that spirit is the begetter of love , and love is the fulfilling of the law. for all the law is fulfilled in one word , even in this , thou shalt love thy neighbour as thy self , gal. . . this i say then , walk in the spirit , and ye shall not fulfill the lust of the flesh . for the flesh lusteth against the spirit , and the spirit against the flesh ; and these are contrary one to another , that ye may not do the things ye would . which certainly is the true and genuine sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as grotius also has noted . and these are contrary , that is to say , oppose one the other , namely , the spirit the flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the end you may not do those things that your own corrupt will or carnall minde inclines you to : which naturally coheres with what follows , but if you be led by the spirit , you are not under the law. for against such there is no law , as was said before . which implyes , if they be not led by the spirit , they are liable to the curse of the law , to death , hell and damnation . for so also speaks the apostle , when he hath reckoned up the works of the flesh , that they that do such things , shall not inherit the kingdom of god , ver . . and v. . he openly declares , that they that are christ's , have crucified the flesh with its passions and lusts . . so we see plainly that the righteousnesse that is of faith is not a mere chimaera or phansie , but a more excellent righteousness then that of the law. for the law is no quickening spirit , but a dead letter : but christ is the resurrection and the life . and he is god our righteousness , mighty to save , and can with ease destroy the powers of death , darkness and the devil out of the soul of man ; but we must have the patience to endure the work wrought in us by him . i live , yet not i , but christ liveth in me . and if we will still cloak and cover our foul corrupt hearts with forged conceits of hypocrisie's own making , and excuse our selves from being good to one another or to our selves , because god in christ is so good to us ; hear what the apostle speaks in the sixth and last chapter of this epistle at the seventh verse . be not deceived , god is not mocked : for whatsoever a man soweth , that shall he also reap . for he that soweth to his flesh , shall of the flesh reap corruption ; but he that soweth to the spirit , shall of the spirit reap life everlasting . . the aim therefore of the apostle is not to extenuate or discountenance real vertue and righteousnesse , but to point us to it , and shew us where it may be had : not in dayes or years , not in new moons or festivals , not in circumcision nor in the dead letter of the law ; but in christ and the spirit of god , in the renewed image of god , in the new birth , in the new life , in the second adam from heaven , in the new creature . but god forbid that i should glory save in the cross of our lord iesus christ , by whom the world is crucified unto me and i unto the world . for in christ iesus neither circumcision availeth any thing nor uncircumcision , but a new creature . which the apostle elsewhere cals the new man ; that ye put off concerning the former conversation the old man , that is corrupt according to the deceitful lusts ; and be renewed in the spirit of your minde : and that you put on the new man which after god is created in righteousnesse and true holinesse , that is , not in external ceremonial holiness or outward sanctimonious shew , but in the regeneration of the inward spirit to a new life from the very heart . and again , colos. . vers . . lie not one to another , seeing that ye have put off the old man with his deeds , and have put on the new man , which is renewed in knowledge , after the image of him that created him ; where there is neither greek nor iew , circumcision nor uncircumcision , barbarian , scythian , bond nor free , but christ is all and in all . . this new creature then is nothing else but the image of god in the soul of man. so witness both these texts : the new man which after god is created in knowledge , righteousness and true holiness . the very same that plato speaks at once in his theaetetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be like god is to become holy , iust and wise. but because most men , even the old adam in us , take themselves to be holy , just , and wise ; it will be seasonable here to see what iustice , holinesse and wisedom this is that is in the new creature . . and who can tell it so well as he that is it ? matth. . ye have heard that it hath been said by them of old , thou shalt not kill ; and whosoever shall kill , shall be in danger of the judgement : but i say unto you , that whosoever ● angry with his brother without a cause , shall be in danger of the judgement ; and whosoever shall say unto his brother , racha , shall be in danger of the councell ; but whosoever shall say , thou fool , shall be in danger of hell-fire . ye have heard that it was said by them of old , thou shalt not commit adultery : but i say unto you , that whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart . again it was said of old , forswear not thy self : but i say unto you , swear not at all , but let your communication be yea , yea , and nay , nay ; for whatsoever is more then these , cometh of evil . ye have heard it also said , an eye for an eye , and a tooth for a tooth : but i say unto you , resist not evil . ye have heard also , thou shalt love thy neighbour , but hate thine enemy : but i say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for them that despightfully use you and persecute you . behold the exact and unblameable righteousnesse that is in the regenerate soul far above the doctrine or thoughts of either the legal pharisee or mere moralist . external righteousness in the outward man , or to be internally just as far as corrupt reason suggests , is but filthy rags in respect of this righteousnesse christ requires of us , and the new creature doth bring into us , once grown up to its due stature in us . let every man examine himself by this rule . . and as this iustice is far above , yea , sometimes contrary to , the justice of the natural man ( for with him to hate his enemies , to recompense evil with evil , is just ; ) so the holiness is far transcending the holinesse of either the ancient or modern scribes and pharisees and zelotical ceremonialists . for all outward ceremonies of time or place , of gesture or vestments , rites or orders , they are all but signes and shews ; but the body is christ. lastly , that the natural man phansie not himself wise , ( as who is not of all precious things the most forward to appropriate that to himself ? ) that he phansie not himself wise before he be holy and iust , let him examine his wisedom by that square in the third chapter of s. iames's epistle . who is a wise man and endowed with knowledge amongst you ? let him shew out of a good conversation his works with meekness of wisedom . but if you have bitter envying and strife in your hearts , glory not and lye not against the truth . this wisedom descendeth not from above , but is earthly , sensual and devilish . for where envying and strife is , there is confusion and every evil work . but the wisedom that is from above is first pure , then peaceable , gentle , and easie to be entreated , full of mercy and good fruits , without partiality , without hypocrisie . the righteousnesse then of the new creature is a righteousness far above the letter of moses's law , though exactly performed ; it 's holiness more resplendent then the robe of aaron and all his priestly attire , or whatsoever ceremonies else god hath instituted or man invented ; it 's wisdome far above all the thin-beaten subtilties of either the wrangling sects or disputacious schools , without contention or bitter contradiction . . so that it is plain from the constant scope of the apostle both in this epistle and every where else , that he does not vilifie true vertue and morality , but drives at an higher pitch and perfection thereof ; and that the righteousness of faith , which he prefers before the righteousness of works , is not by way of exclusion of good works out of the righteousness of faith , but of urging us to exacter and more perfect works of righteousnesse then could be performed under the dispensation of the law. how wicked a treachery therefore is it against the church of christ , and how impudent a piece of boldness in those false teachers that would bear men in hand , that this doctrine of the being approved in the eyes of god by a dry and dead faith , devoid and destitute of all real sanctity and holiness , is not only a christian truth , but the most choice and principal doctrine in all christianity ; when there is not any footstep of any such thing in all the instructions and informations of either christ or his apostles ? chap. vii . . that no small measure of sanctity serves the turn in christianity : . as appears out of scriptures already alledged . . further proofs thereof out of the prophets ; . as also out of the gospel , . and other places of the new testament . . the strong armature of a christian souldier . . his earnest endeavour after perfection . . wherefore having sufficiently cleansed and oyled the first wheel of this mighty engine we are shewing the usefulnesse of ; we proceed now to the second , where if we do not use our diligence also , this machina will not prove effectual for the purpose it was designed , viz. for the destroying of the works of the devil . of whose stratagems and devices we being not ignorant , we will declare unto you what is most seasonable in this place ; namely , that where he cannot corrupt our minds with this dangerous errour of the sufficiency of an unsanctified and an unsanctifying faith , he will in the second place endeavour to perswade us that a small measure of holinesse will serve our turn ; considering the passion of christ is of so great price in the eyes of his father , who accepts of his death for an atonement for our sins , and that by his bloud we are reconciled to god , and therefore any remisse desire , any lazy inclination to obedience will be enough ; the passion of christ and the imputation of his righteousnesse will make out the rest . . but that this is really the suggestion of the devil , not the meaning of the gospel , i shall make evident from many testimonies of scripture . i might say , that many of those we have already alledged do clearly demonstrate the same . for what means that of iohn , where he declares that he that is born of god cannot sin , because the seed of god remains in him ? what that of paul , where he saith that christ came to redeem us from all iniquity , and purchase to himself a church without spot and wrinkle , a church holy and without blemish ? what means our saviour christ's setting the rule of righteousnesse at that exquisite pitch of perfection , accounting tacit assents to lust no lesse then adultery , rash and causlesse anger a degree of murder , who has not only condemned retaliation , but has commanded us to do good for evil ? i say , what is the sense of all this , but that we christians are called to a higher degree of perfection in life and sanctity then ever any masters of morality and religion in the world hitherto put men upon ? and therefore the dispensation of christianity is so far from allowing men in any immoral vices or defects , that it does not only cleanse from these , but lifts us up a degree higher , and never leaves till it has restored our souls into a condition plainly divine . . that this is the state that every christian is called to , and ought to be unsatisfied unlesse his conscience tell him he is aiming at , and growing in some measure towards it , both the propheticall descriptions of the kingdom of the messiah upon earth , and several other testimonies in the gospel and writings of the apostles do still more fully witnesse . for besides those places that describe the reign of the messiah from the abundance of peace and righteousnesse which should overspread the nations , as the waters cover the sea ; there are other particular passages that do prefigure a very great measure of holinesse that the church of christ should be conspicuous by , with clearer knowledge and greater activity to walk in the wayes of god. and i do not doubt but that which was fulfilled in a corporeal sense in christs time , had also a more spirituall and more permanent meaning ; namely , that of esay , chap. . , . where the eyes of the blinde are said to be opened , and the ears of the deaf unstopped , the lame to leap as an hart , and the tongue of the dumb to sing . which lively does set out the condition of the true christian believer while he makes his faithfull progress in christianity , going on from strength to strength till he appear before god in sion . add to this zech. . for that it is mystically applicable to our present purpose , appears from v. . they shall look upon me whom they have pierced : but what we were going to recite was v. . in that day shall the lord defend the inhabitants of ierusalem ; and he that is feeble among them shall be as david , and the house of david shall be as god , as the angel of the lord before them . as our saviour saith of john the baptist , that the least in the kingdome of heaven is greater then he . i shall close the prophetick predictions with that of malachi , chap. . speaking of the angel of the covenant , viz. christ , and that dispensation he was to set afoot in the world , behold he shall come , saith the lord of hoasts : but who may abide the day of his coming ? and who shall stand when he appeareth ? for he is like a refiners fire , and like fullers sope . and he shall sit as a refiner and purifier of silver ; and he shall purifie the sons of levi , and purge them as gold and silver , that they may offer unto the lord an offering in righteousness . . the very same thing which john the baptist witnesses of christ , matth. . v. . i indeed baptize you with water unto repentance ; but he that cometh after me is mightier then i , whose shoes i am not worthy to bear : he shall baptize you with the holy ghost and with fire . whose fan is in his hand , and he will throughly purge his floor , and gather his wheat into the garner ; but he will burn up the chaffe with unquenchable fire . to which you may add v. . and now is the axe laid to the root of the trees : therefore every tree that bringeth not forth good fruit is hewn down and cast into the fire . like that matth. . v. . every plant which my heavenly father hath not planted , shall be rooted up . which scriptures do plainly declare to us , that the design of christ's coming was to consume utterly and to tear up by the very roots all errour and wickedness out of the hearts of them that would receive him . . and this were sufficient to discover what a high degree of holiness is expected of him that will be in good earnest a christian. but i will not omit other places that sound to the same purpose . peter . . wherefore gird up the loins of your mind , be sober and of a perfect hope in the grace that is brought to you through the revelation of iesus christ ; as obedient children , not fashioning your selves according to former lusts in your ignorance : but as he that has called you is holy , so be ye holy in all manner of conversation ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in your whole conversation , in every thing you doe ) because it is written , be ye holy , for i am holy . the same which our saviour exhorts to in his sermon on the mount , be ye perfect , as your father which is in heaven is perfect . paul also to the ephesians , ch . . v. . finally , my brethren , be strong in the lord , and in the power of his might . put you on the whole armour of god , that ye may be able to stand against the wiles of the devil . for we wrestle not against flesh and bloud , but against principalities , against powers , against the rulers of the darkness of this world , even against the wicked spirits of the air . wherefore take unto you the whole armour of god , that ye may be able to stand in the evil day , and having vanquished all , to stand . stand therefore , having your loins girt about with truth , and having on the breast-plate of righteousness , and your feet shod with the preparation of the gospel of peace . above all , taking the shield of faith , whereby you shall be able to quench the fiery darts of the wicked : and take the helmet of salvation , and the sword of the spirit , which is the word of god. we shall add only a short speech to the christian souldier thus harnessed from the captain of our salvation , jesus christ , revel . . to him that overcometh will i give to sit with me in my throne ; even as i also overcame , and am set down with my father in his throne . which things thus put together and carefully considered , cannot but awaken us out of that drouzy and lazy dream of unoperative faith and sluggish sordid slavery to sin under pretence of invincible infirmity , into a full belief of the mighty power of christ and of his armature and ammunition , whereby we are able to overcome all our domestick lusts , though abetted and incensed by the fiery stratagems of the devil . . to him that overcomes . when , i beseech you , is this overcoming ? is not victory wone in the same field the battel is fought ? and is not our warfare here upon this earth ? wherefore it is plain our victory must be here also . it is in this life we are commanded to kill and slay the old man in us with all his deceiveable lusts , who , while he is alive , will be alwaies plotting and inventing some evil device or other to undermine and root the kingdome of christ out of our hearts . and therefore we must be wholy the one or wholy the other . we cannot serve christ and belial , light and darkness cannot abide together . and verily the apostle has furnished us with so compleat an armature , that we cannot but confess our selves stronger then the strong man that has hitherto kept the house ; so that if he be not dispossessed , it is long of us . for the faithfull christian souldier is so well appointed ( being girt with truth , & his heart fortified with uprightness and sincerity , his mind with representations of eternal life , his feet with readiness & unwearied resolution of walking as becomes the gospel of christ , his memory with the choicest and most useful & encouraging precepts of the scripture , & his whole soul bearing it self strong in the faith of the power of god against all assaults and temptations of the enemies of our salvation ) that he cannot but get the day and stand conquerour in the field , though his own domestick lusts be assisted by the powers of the prince of the air that rules in the children of disobedience . for this shield of faith is able to quench all the fiery darts of the devil . this is that faith whereby the ancients have subdued kingdomes and wrought righteousness . and this is that whereby every christian shall advance his conquests against the kingdome of darkness and unrighteousness as much as he pleases . for according to a mans faith , so shall it be unto him . . wherefore those that plead for a lazy slackness and remisness in these attempts , are not faithfull christians but false brethren got amongst us . he that puts his hand to the plough , and looks back , is not fit for the kingdome of god. again , he that loveth father or mother more then me , is not worthy of me ; and he that loveth son or daughter more then me , is not worthy of me . nay , he that loveth his own life more then christ , is not worthy of him , nor can he be his disciple , as our saviour himself has declared . how can then any be christ's disciple that loves any lust whatsoever , though never so pleasant , though never so profitable , more then the son of god that redeemed him with his own bloud ? wherefore all true christians have been in this point in good earnest in both practice , profession and praiers , in breathing and contending after all exquisiteness of purity and integrity both of flesh and spirit , perfecting holiness in the fear of god , as the apostle exhorts the corinthians . according to which also s. iames in his epistle general , chap. . v. . let patience have her perfect work , that ye may be perfect and entire , being defective in nothing . like that praier of epaphras for the colossians , chap. . . who is said there to labour fervently for them in praier , that they may stand perfect and complete in the whole will of god. which is the same with s. peter's , epist. the last chapter , the god of all grace , who hath called us to his eternal glory by christ iesus , after that you have suffered a while , make you perfect , stablish , strengthen , settle you . to which we will add that of the author to the hebrews , and so conclude . now the god of peace that brought again from the dead our lord iesus , the great shepheard of the sheep , through the bloud of the everlasting covenant , make you perfect in every good work , to doe his will , working in you that which is well-pleasing in his sight , through iesus christ , to whom be glory for ever and ever , amen . chap. viii . . that the christians assistance is at least equal to his task . . the two gospel-powers that comprehend his duty . . the first gospel-aid , the promise of the spirit , with prophecies thereof out of ezekiel and esay . . some hints of the mystical meaning of the last . . another excellent prediction thereof . . we have made it very evident that that degree of righteousness that the christian is called unto is no lazy , sluggish inclination to holiness , no maimed , halting , hypocritical following after christ ; but a sound and chearfull endeavour , and at last a joifull acquisition of such a degree of sanctity and righteousness as far surmounts the pretensions of all other religions whatsoever ; and is indeed so exquisite and perfect , that nothing better can be desired or imagined . so holy and heavenly a calling is the calling of a christian. and indeed the expectation is so great , that if our aids and assistances were not proportionable , we could never arrive to the end of our calling . but our helps are in my apprehension far greater then our task , if we were not wanting to our selves . . we have hitherto seen how necessary inward sanctification is to a christian , as also to how ample a measure he is called . both these he is indispensably obliged to endeavour and breath after perpetually ; as is manifestly declared by christ , his apostles , and the prophets before them . wherefore these two , i mean the evidence that we are to be inwardly and really righteous , and not only so , but in an extraordinary manner , are the two powers of the gospel that comprehend our great and ultimate duty of being holy as he that has called us is holy , of becoming perfect as our father which is in heaven is perfect . the following gospel-powers all of them are aids and helps to this design . the first whereof is the promise of the spirit , through christ's intercession ; the second , the example of christ ; the third , the meditation on his passion ; the fourth , on his resurrection and ascension ; and the last , on the last iudgement . these powers are of such admirable efficacy , if rightly applied , that they are able to pul down every strong hold , and to cast out all evil imaginations , and every high thing that exalts it self against the knowledge of god , and to bring into captivity every thought to the obedience of christ , as the apostle speaks . no strength of habituated sin , no violence of any lust shall be able to stand before them . . the first of these powers is the promise of the spirit ; i do not mean for the doing miracles , ( for that was but a transient business , and accommodate only to the first ages of the church , ) but for through-sanctification and cleansing us from all our sins , and for our perfect growth in righteousness and holiness . that this power is a concomitant to the dispensation of the gospel in all true believers , is apparent both from the predictions of the prophets , and from the mouth of our saviour and his blessed apostles . esay . hear now , o iacob my servant , and israel whom i have chosen . thus saith the lord that made thee , and framed thee from the womb , and will help thee . fear not , o iacob my servant , and thou iesurun whom i have chosen : for i will pour water upon him that is thirsty , and floods upon the dry ground ; i will pour my spirit upon thy seed and my blessing upon thy offspring . and they shall spring up as among the grass , and the willows by the water-courses . which prophecie is most properly applicable to the church of christ who is the true seed of iacob : those wrastlers with god , and strivers to get in at the * narrow gate that leads to life , they are the true iesurun , the * upright of heart and sincere seekers after god , those that truly hunger and thirst after righteousness ; and therefore god will satisfie them by the supernatural assistance of his blessed spirit . again , ezekiel . ver . . prefiguring the blessed dispensations of the kingdome of christ ; then will i sprinkle clean water upon you , and ye shall be clean : from all your filthiness and from all your idols will i cleanse you . a new heart also will i give you , and a new spirit will i put within you ; and i will take the stony heart out of your flesh , and i will give you an heart of flesh . and i will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my judgments and doe them . also esay . v. . where certainly according to analogie of interpretations of prophecie , ( the seed of abraham being a type of the spiritual church of christ , and their warfare not carnal but spiritual , nor the waters promised by christ such liquors as run in brooks and rivers , but emanations of the purifying and refreshing powers of the spirit of god ) we may see with what close and faithfull assistance god is pleased to adhere to his true israel in whom there is no guile , but they are sincerely waging war and to the utmost resisting all the temptations of the world , the flesh and the devil . but thou , israel , my servant , iacob , whom i have chosen , the seed of abraham my friend ; fear thou not , for i am with thee ; be not dismaied for i am thy god : i will strengthen thee , yea i will help thee , yea i will uphold thee with the right hand of my righteousness . behold , all they that were incensed against thee , shall be ashamed and confounded , they shall be as nothing ; and they that strive with thee shall perish . thou shalt seek them , and shalt not find them , even them that contended with thee ; they that war against thee shall be as nothing and as a thing of nought . for i the lord thy god will hold thy right hand , saying unto thee , fear not , i will help thee . fear not thou worm iacob , and ye men of israel ; behold i will make thee a new sharp threshing-instrument , having teeth ; thou shalt thresh the mountains , and beat them small , and shalt make the hills as chaffe . thou shalt fan them , and the wind shall carry them away , and the whirlwind shall scatter them ; and thou shalt rejoice in the lord , and shalt glory in the holy one of israel . when the poor and needy seek water , and there is none , and their tongue faileth for thirst ; i the lord will hear them , i the god of israel will not forsake them : i will open rivers in high places , and fountains in the midst of the vallies . i will make the wilderness a pool of water , and the dry land springs of water . this prophecie is an exquisite description of those full and complete victories the church gets against sin and satan by the supernatural assistance of the spirit of god. which promise is again repeated in the following chapter , which though it be larger then the former , and part cited already to another purpose , yet i cannot refrain from transcribing the whole , it being so plain a prophecie of christ ( as appears from the fore-part thereof ) and of the power of his kingdome through the spirit for the vanquishing of all sin and wickedness in them that do truly believe . behold my servant whom i uphold , mine elect in whom my soul delighteth . i have put my spirit upon him , he shall bring forth judgement to the gentiles . he shall not cry , nor lift up , nor cause his voice to be heard in the street . a bruised reed shall he not break , and smoaking flax shall he not quench ; he shall bring forth judgement unto truth . he shall not fail nor be discouraged , till he hath set judgement in the earth : and the isles shall wait for his law. thus saith god the lord , he that created the heavens and stretched them out , he that spread forth the earth and that which cometh out of it , he that giveth breath to the people upon it , and spirit to those that dwell therein : i the lord have called thee in righteousness , and will hold thine hand , and will keep thee , and give thee for a covenant of the people , for a light of the gentiles ; to open the blind eyes , to bring out the prisoners from the prison , and them that sit in darkness out of the prison-house . i am the lord , that is my name ; and my glory will i not give to another , neither my praise to graven images . behold , the former things are come to pass , and new things do i declare : before they spring forth , i tell you of them . sing unto the lord a new song , and his praise from the end of the earth ; ye that go down to the sea , and all that is therein ; the isles and the inhabitants thereof . let the wilderness and the cities thereof lift up their voice , the villages that kedar doth inhabit . let the inhabitants of the rock sing : let them shout from the top of the mountains : let them give glory unto the lord , and declare his praise in the islands . the lord shall goe forth as a mighty man , he shall stir up jealousie like a man of war ; he shall cry , yea , roar ; he shall prevail against his enemies . i have long time holden my peace , i have been still and refrained my self ; now will i cry like a travailing woman , i will destroy and devour at once . i will make wast mountains and hills , and dry up all their hearbs ; i will make the rivers islands , and i will dry up the pools . and i will bring the blind by a way that they know not , i will lead them in paths that they have not known : i will make darkness light before them , and crooked things straight . these things will i doe unto them , and not forsake them . . it is a very high representation of that mighty power of god from above that assists his church , and how christ by the dispensation of the gospel does set us free from the bondage of sin ; how he opens the understandings of the ignorant , and procures liberty for those that were shut up in the dungeon of a dark conscience , and held in captivity under sin ; how those that are dry and barren like the wilderness and the tops of rocks shall be watered with springs of living water , and how the villages that * kedar possesses , that is , those that are overshadowed with sorrow and darkness , a light shall spring up unto them , and how they shall give glory unto the lord : for that he himself will be their champion , he shall fight their battels , and by the power of his spirit and by that fire wherewith he will plead with all flesh , wither the top and flower of their pride , and dry up their restagnant lusts , and lighten their paths before them , and lead them forth into the land of righteousness . these are the true warfares and victories of the church of christ , as those that have the veil taken off from their eyes and hearts can easily discover . and surely with any other usefull sense then this cannot we ordinarily read the like descriptions of the churches triumphs by christ over her enemies , or by those that have been types of him , as david was an eminent one . and therefore if i would read the psalm ( i will love thee , o lord my strength , &c. ) i should hope for very small edifying thereby but in such a mystical sense as this is , that is , by supposing that in me which partakes of christ , that is , my inward mind or spirit , raising war against * saul , which is the power of the flesh , the craving pit of hell , that sin that lodges in this mortal body whose vain desires have no bottom nor end . . i might abound with these allegations out of the prophets and psalms ; but i have given a key into the hand of the judicious , and he may unlock those treasures himself , if he desires to have his faith enriched and strengthened by those plentiful promises of this assistance we speak of , made to them that are serious professors of the gospel . i shall only adde one testimony more , which in my apprehension is very express , and that is isa. . strengthen the weak hands , and confirm the feeble knees . say to them that are of a fearfull heart , be strong , fear not ; behold , your god will come with vengeance , even god with a recompence , he will come and save you . then shall the eyes of the blinde be opened , and the ears of the deaf shall be unstopped ; then shall the lame man leap as an hart , and the tongue of the dumb shall sing : for in the wilderness shall waters break out , and streams in the desart . and the parched ground shall become a pool , and the thirsty land springs of water : in the habitations of dragons , in the places where they lay shall be grass , with reeds and rushes . and an high-way shall be there , and a way , and it shall be called a way of holiness : the unclean shall not passe over it , but he shall walk in the way with them , and the simple shall not erre . no lion shall be there , nor any ravenous beast shall go up thereon , it shall not be found there ; but the redeemed shall walk there . and the ransomed of the lord shall return and come to sion with songs and everlasting joy upon their heads : they shall obtain joy and gladnesse , and sorrow and sighing shall flee away . chap. ix . . the great use of the belief of the promise of the spirit . . the eating the flesh of christ and drinking his bloud , what it is . . further proof of the promise of the spirit . . that we cannot oblige god by way of merit . . other testimonies of scripture tending to the former purpose . . these places which we have recited out of the old testament cannot but warm and encourage him that reads them , by reason of the loftinesse of their prophetical style , provided that he have in himself a facility of mystically applying of things to the great purpose they drive at . but what we shall adde out of the new , though they will not strike the phansy with so high language , yet they will , it may be , reach ones reason more surely , and extort assent more powerfully even from them that are loth to finde it true , that there is such a mighty supernatural assistance afforded from god , viz. the cooperation of his holy spirit in our conflicts against sin . which perswasion is of great consequence to make us resolute in resisting all temptations , and to gain the victory in every assault ; and therefore we will produce sufficient evidences of the truth thereof . . and the first that occurs to my minde , is that of our blessed saviour , luke . . if ye , being evil , know how to give good gifts to your children , how much more shall your heavenly father give the holy spirit to them that ask him ? and that this dispensation of the spirit of sanctification is a common gift to all christians , appears out of what we have already recited out of s. matthew , where iohn professes himself only able to baptize with water unto repentance , but that the baptisme of christ should be with the holy ghost and with fire , that is , with the power of the spirit that will melt and purifie us as silver is purified in the fire . also from ioh. . where christ styleth himself the manna that came down from heaven , and declareth , that he that eateth his flesh and drinketh his bloud , hath eternal life ; with other expressions of the like nature . wherefore his disciples began to be scandalized at it : but jesus answered and said , does this offend you ? what if you shall see the son of man ascend up where he was before ? that will be a very strange and stupendious spectacle to you , and such as will assure you of my divinity ; but withall remove my body so far from you , that you cannot then , if you would , mistake so grosly as to think i speak of this body and bloud i carry now about with me . it is the spirit that quickneth , the flesh profiteth nothing . the words that i speak unto you , they are spirit , and they are life ; that is to say , they are touching the spiritual body , which is the inmost temple of the holy ghost , and which you are in some measure to partake of here , and which shall have its compleat refinement when i shall crown you with the perfection of life eternal at the last day . or , they are simply concerning the spirit , and that life which i my self am according to my divinity , viz. the eternal word in whom is the life , and that life is the light of men . this is that which you are to feed on , and to drink into your souls , when you have not my particular bodily presence with you . for this word and spirit is every where to be taken in by them that breath and thirst after this heavenly sustenance of their souls ; and so is that fulfilled which he declares v. . he that eateth my flesh and drinketh my bloud , dwelleth in me and i in him . for the eating of the flesh is in some measure partaking of the spiritual body , and the drinking of the bloud the imbibing that life therewith that rayes out from the eternal word into all purged and purified hearts , whereby christ dwelleth in them and they in him , and god in all . . again , iohn . . in the last day , that great day of the feast , iesus stood and cryed , saying , if any man thirst , let him come unto me and drink . he that believes on me , as the * scripture hath said , out of his belly shall flow rivers of living waters . which he spake of the spirit , which they that believe on him should receive ; as the text it self expounds it . and therefore is a good ratification of the mystical sense of those prophecies we rehersed out of esay . but these things are spoken more plainly and without a metaphor , ioh. . . if ye love me , keep my commandements . and i will pray the father , and he shall give you another comforter , that he may abide with you for ever ; even the spirit of truth , whom the world cannot receive , because it seeth him not , neither knoweth him : but ye know him , for he dwelleth with you , and shall be in you . which precept and promise is like that of esay , chap. . which is , that ( if we seriously compose our mindes to do due acts of obedience to god ) he will pour out his spirit upon us . then shall thy light break forth like the morning , and thy health shall spring forth speedily ; and thy righteousness shall go before thee , the glory of the lord shall be thy rereward . he shall guide thee continually , and satisfie thy soul in drought , and make fat thy bones : and thou shalt be like a watered garden , and like a spring of water , whose waters fail not . that is , ( as any spiritual christian would be apt to interpret the place ) if thou thirst after righteousnesse , and in the mean time to thy utmost power do the outward functions thereof in thy duties to god and man , at length this spirit of truth will break forth like the morning light within thee , and the emanations of the holy ghost will so throughly refresh thee and strengthen thee , that with ease and pleasure thou shalt walk in all the wayes of god , which shall be like the flowry alleys of a paradise to thee , both to thine inward and outward man. . not that our endeavours or desires are any obligation to god by way of merit on our part , but it is his mercy to the soul that does in good earnest pant after him . for till he has compleated his work in us , all our works are worth nothing ; and whenever they are worth any thing , they are not ours but his . and to this sense speaks paul to titus , chap. . but after that the kindnesse and love of god our saviour toward man appeared , not by works of righteousnesse which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost , which he shed on us ( or poured out upon us , as the original has it ) abundantly through iesus christ our saviour . like that of the prophet , thou shalt be like a watered garden . . adde to these ioh. . . iesus answered , verily verily i say unto thee , except a man be born of water and of the spirit , he can in no wise enter into the kingdom of god. that which is born of the flesh , is flesh ; and that which is born of the spirit , is spirit . and rom. . . but ye are not in the flesh , but in the spirit , if so be that the spirit of god dwell in you . now if any man have not the spirit of god , he is none of his . and vers . . likewise the spirit also helpeth our infirmities : for we know not what we should pray for as we ought ; but the spirit it self maketh intercession for us with groanings that cannot be uttered . and also cor. . . know ye not that ye are the temple of god , and that the spirit of god dwelleth in you ? and lastly , ephes. . . ( for it were infinite to reckon up all places of scripture that tend to this purpose ) for this cause i bow my knees to the father of our lord iesus christ , of whom the whole family of heaven and earth is named , that he would grant you according to the riches of his glory , to be strengthned with might by his spirit in the inward man ; that christ may dwell in your hearts by faith ; that ye being rooted and grounded in love , may be able to comprehend with all saints , what is the breadth , and length , and depth , and height ; and to know the love of christ which passeth knowledge , that ye may be filled with all the fulness of god , who is able to do abundantly above all that we ask or think , according to the power that worketh in us . to him therefore be glory in the church by christ iesus throughout all ages , world without end . amen . chap. x. . a recapitulation of what has been set down hitherto concerning the usefulnesse of the gospel , and the necessity of undeceiving the world in those points that so nearly concern christian life . . the ill condition of those that content themselves with imaginary righteousnesse , figured out in the fighters against ariel and mount sion . . a further demonstration of their fond conceit . . that a true christian cannot sin without pain and torture to himself . . vve have now abundantly proved out of places of scripture , the necessity of inward sanctification and reall in-dwelling righteousness , and the high pitch thereof , together with the mighty assi●●ance hereunto , the promise of the spirit of god moving and cooperating in the inward man to the finishing and completing all his works in us , that we may be holy and blameless without spot or wrinkle or any such thing . we have also prevented all perverse glosses of false teachers , whereby they would slacken and enervate the strength and efficacy of these three powers of the gospel we have hitherto spoken of , by introducing a bare , fruitless and steril faith , or the imputation of an external righteousness , that , according to their compute , is further removed from us then the highest star. which errour , were it as harmless as groundless , any peaceable good christian could be content to connive at it : but it being an old mischievous stratagem against the church , and so noted by the wisedom of the apostles , an evil machination found out by the prince of darkness to undermine the kingdom of christ , no faithful adherent to the interest of the lord jesus , and the advancement of his rule and power in the world , can with a good conscience slightly pass it over , but will use his best endeavour to undeceive the world in so dangerous a mistake . . and though i be now hasting apace to the next joynt of the evangelical engine i am describing , yet i cannot passe on with satisfaction to my self , before i have also added to the suffrages of the apostles ( who unanimously have voted this opinion , of being righteous without doing righteousnesse , a very dangerous imposture and deceit ) some rational considerations that may make us still more sensible of the ill consequences thereof . for my own part , i must confesse that it is to me a thing utterly inconceivable how a man can be righteous here without righteousnesse , or happy hereafter without righteousnesse here ; or how any true christian can please himself in a palliation more then a cure , or can be satisfied with any thing but that manna that came down from heaven , the very flesh and bloud of christ in that sense i have interpreted it , or without feeding his soul with that real spirit of righteousness , or the divine nature , which is meat indeed and drink indeed . for i do not understand how the condition of these opposers of so essential and fundamental a truth can be any other then what the prophet * esay has prefigured in those that fight against ariel , the altar of holocausts , ( where the whole beastly nature is to be burned by the consuming * fire of god ) and that lay siege against mount * sion , the hill of that drinesse and thirst which god has promised to irrigate with living springs of water . it shall be as when an hungry man dreameth , and behold he eateth ; but he awaketh , and his soul is empty : or as when a thirsty man dreameth , and behold he drinketh ; but he awaketh , and behold he is faint . so shall the multitude of the nations be that fight against mount sion . this is the condition of all sects whatsoever that are contrary to them that thirst and hunger after righteousness : for these shall be really satisfied , the dew of divine grace shall plentifully showr down upon this sion , and they shall be filled with spiritual manna from heaven ; whereas the other , their hunger and thirst ( that is , their wants and defects ) being real , but not after real righteousness , are fed only by imaginations and dreams , and whenever they awake out of them , will finde themselves destitute . . nay , what is yet worse , a man may almost conclude that they are not so much as in a capacity of dreaming of celestial food . for that is a function of life , to dream of such things as are agreeable to such a species of living creatures ; and those that dream of such things as are congruous to their nature , it is because they have had an enjoyment of them , and do sometimes enjoy them according to the order of nature . and certainly he that is a true christian , is not a mere natural man , but is that new creature that is framed in righteousness and true holinesse : and therefore he must be fed out of such principles as he was generated from , not of the will of man but the spirit of god ; and therefore he does not only dream of , but really feed of that manna that is from heaven , that inward essential righteousnesse that is from god. and as it is impossible for one man to eat , to drink and to breath for another in a natural way ; so also is it alike impossible for any one person to eat and drink and breath in a spiritual way for another . and if we were wholly alive to that life that is most certainly in every christian rightly so called , we should think it as inconvenient that any one should be righteous for us , as that he should be in health for us . for what comfort would it be , while we are in a tedious fever , a sharp fit of the stone or gout , that some other person should be sound and at ease for us ? . and therefore it is too shrewd an indication that men in this imaginary perswasion are in a manner past feeling , as the apostle speaks , as being devoid of all divine life and sense ; otherwise sin and immorality would be as harsh to their souls as these diseases are painful to their bodies . and hence it is that s. iohn saith , that he that is born of god sinneth not , because the seed of god remaineth in him ; as i have noted above . for what principle of life sins against it self ? what beast wilfully wounds it self ? what tree blasts it self ? what life will so much as hurt it self any way ? will the eagle swim in the sea , or the dolphin fly in the aire ? will not all creatures keep them to their own element and original , and fly their contrary element as that which brings destruction , or at least a great deal of diseasement to them ? what regenerate man then can endure to come near the region of sin ? it can be no more pleasant to him then the smoke to his eyes , or the saw to his hearing . how can i do this wickedness , and sin against god ? nay how can i cut and launce and scorch my self , my better self , even christ which lives in me , with whom i suffer as often as his image suffers ? and this may serve for a more generall taste of the unreasonablenesse of this wicked and mischievous imposture that has ever more or lesse attempted the church of christ. but i shall bring you in a more punctual bill of the losses and damages done thereby . chap. xi . . that the want of real righteousness deprives us of the divine wisedom , proved out of scripture : . as also from the nature of the thing it self . . that it disadvantages the soul also in natural speculations . . that it stifles all noble and laudable actions ; . and exposes the imaginary religionist to open reproach . . that mere imaginary righteousness robs the soul of her peace of conscience , . and of all divine ioy ; . of health and safety , . and of eternal salvation . . that god also hereby is deprived of his glory , and the church frustrated of publick peace and happiness . . this sad reckoning may be comprized under these two general heads , the good of man and the glory of god. those particulars in which the good of man chiefly doth consist , be these : . true wisedom and a sound iudgement in things . . noble and profitable actions . . honourable repute . . peace and tranquillity of minde . . divine ioy and triumph of spirit . . health and safety here in this life . . eternal happiness hereafter . and now first that we are deceived and cheated of true wisedom and a sound mind by this fond supposal , that we may be righteous , though we be not righteous as christ was righteous , that is , in doing of righteousness , will sufficiently appear from this , that righteousness and holiness is the only true way to divine wisdome and a sound judgement in things . which may be made good both by manifold testimonies of scripture , and from the nature of the thing it self . if any one will doe the will of god , he shall know of my doctrine , saith christ whether it be from god , or whether i speak of my self , john . and in the psalms , the fear of the lord ( by which is understood righteousness , the eschewing evil and doing good , as the psalmist himself explains it ) is the beginning of wisdome ; a sound iudgement have they that doe thereafter , &c. and elsewhere , the secret of the lord is with them that fear him , and he is mindfull of his covenant to make them know it , as the hebrew will be well rendred . and job . i said daies should speak , and multitude of years should teach wisdome : but there is a spirit in a man , and the inspiration of the almighty gives them understanding . but how this inspiration and spirit of wisdome has for its abode an heart really righteous , the wisdome of solomon will tell us ; insomuch that he that is contented to forgoe righteousness , must also of necessity fall short of wisdome . wisdome cannot enter into a wicked heart , saith he , nor dwell in a body that is subject unto sin . for the holy spirit of discipline fleeth from deceit , and withdraweth her self from thoughts that are without understanding , and is rebuked when wickedness cometh in . wisdome therefore and unrighteousness cannot abide under the same roof . our bodies cannot be both the temples of the living god and of a deceitfull idol . and if it were needfull to add any thing allegorical and mysterious to these plain testimonies of scripture , we might also urge that this precious truth , that wisdome rises out of righteousness , was also shadowed out in the fourth days creation , wherein the lights of heaven were made . for that mysterious jew on the place records this observable priviledge of the number four , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the quaternarie number is the first quadrate , pariter par , or equally equal , the measure of iustice and equity . wherefore the number here of the day being a symbol of righteousness , that which was created in that day , viz. the lights of heaven , may very well be the symbols of divine knowledge or wisdome , viz. the sun of righteousness , as christ is called ; intimating that the divine wisdome is conceived and brought forth , or , if you will , created in righteousness . so that this intellectual sun does not arise and shine upon our minds til this fourth day , the day of righteousness . but then that in the proverbs is made good , that the path of the just is as the shining light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes on and shines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 til the firmitude or stability of the day ; and that 's at noon , which is the solstice of the day , where his altitude does not so sensibly vary . so that the sense is , that the path of the righteous is like the course of the sun , who still climbs up , til he fully reach his meridian : but the way of the wicked is as darkness , ( as it is in the following verse , ) they know not at what they stumble . . and thus it is plain from testimonies of scripture , that divine wisdome and a sound mind is not to be attained unto but through righteousness : and that consequently he that forgoes real righteousness , must of necessity lose true wisdome . but beside this there are also innate arguments taken from the things themselves , whereby the same truth may be proved . for it is apparent that corruption of the will , like rust , eats away the strength , defaces the beautie , and obscures the brightness of the understanding , and dulls the edge of the natural wit. but to point out more at large some reasons why the unrighteous must be also unwise . the first is , from the falseness of the wicked heart ; the second , from the asymmetry or incongruity the vitious mind has with divine truth . and for the former , it is a manifest reason why god does not commit the treasures of wisdome to the unrighteous . for he will not put it into the custody of false men . how carefull the divine wisdome is in this point , siracides has very fitly described , chap. . for first she will walk with a man by crooked waies , and bring him unto fear and dread , and torment him with her discipline , until she have tried his soul , and proved him with her judgements : then will she return the straight way unto him , and comfort him , and shew him her secrets , and heap upon him the treasures of knowledge . but why she will not commit this great and pretious treasure to polluted and unholy minds , is , as i have said , because of their faithlesness , they being so likely to abuse it : that is , they will either contemn it , as a swine does a pearl , preferring either the sensual pleasures or the riches or the honours of the world before it , and so quenching the good grace of god by their base lusts and evil desires , are cast off by god in a deserved scorn ; ( for the divine wisdome is not so vile and cheap a thing as to intrude her self like an impudent woman into the familiarities of men , but is rebuked and checked and goes her way at the entrance and appearance of her bold corrivals , if they be entertained , viz. the lust of the flesh , the lust of the eyes , and the pride of life : and many such affronts will quite chase her away , so that whereas she sought after us before , she now sought after by us will be hard to be found : ) or else if we do not seem to contemn her and slight her , yet we may shew our selves faithless and treacherous in betraying her to other uses then god intended her . as if so be we should thence endeavour to exalt our own name , and please our selves in our own arrogancy , setting our selves above others ; or use the quickness and sagacity of our understandings to deceit , or the patronizing of evil in our selves or others ; i say , because the unrighteous man would be subject to abuse thus treacherously the great gift of god , therefore the divine wisdome may not lodge in his false heart : but in stead of that any fortuitous opinions which his own natural inclinations , practices , education , or confusion of his own mind and conscience shall heap together in him hand over head ; which he taking for truth shall notwithstanding abuse , and shew the divine wisdome how he would also use her if he could come at her , 't is likely worse , or rather he would abuse himself worse with her then with those ; that meat being worst for the sick which is best for them that are well . but beside that the counsell of god is such that he will not give the gift of wisdome to the wicked heart , there is also an incongruity , if not an incompossibility , in the thing it self . the wicked man is uncapable of it . the natural man perceiveth not the things of the spirit of god ; for they are foolishness to him : neither can he know them , because they are spiritually discerned . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sun cannot be seen by the eye , unless the eye receive the likeness of the sun , as plotinus speaks . wherefore we doe very foolishly in that we bestow so much time in the exercise of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so little in the preparing and fitting of it , that afterward the use of it may be with good effect . if the eyes be weak , muddy and dim , even almost to blindness , we are not so foolish as to think to perfect our sight by looking long , or often , or on many objects ; it makes our sight rather worse : but the disease of the eye is first to be taken away , and then with ease and in a moment we may see more then before we could in many years by wearisome poaring with our short sight ; or rather ( which is more to the purpose ) we should be able to discern such things as in our former condition we should never have been able at all to discern . so the soul of man , in its unrighteous and polluted condition , does very unadvisedly with so much curiosity and anxious labour to endeavour the discoveries of divine truths ; for there is as yet laesum organum , and she ought to commit her self first to the skill of a faithfull physitian , to christ , who is the healer of the souls of men as well as he was of their bodies , and so to be re-estated again into that state of health and soundness , ( and righteousness is this soundness of the soul , ) and then to use her faculty when it is able to receive that whereby the object is discovered . in lumine tuo videbimus lucem , in thy light we shall see light . but if the eye receive no light , it discovers no object : so if the soul receive no impresse from god , it discovers nothing of god. for it is most certainly true , that like is known by like ; and therefore unless the image of god be in us , which is righteousness and true holiness , we know nothing of the nature of god , and so consequently can conclude nothing concerning him to any purpose . for we have no measure to applie to him , because we are not possessed of any thing homogeneal or of a like nature with him , and this only can be a measure ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the philosopher speaks . but when we are arrived to that righteousness or rectitude of spirit or uprightness of mind , by this , as by the geometrical quadrate , we also comprehend with all saints what is that spiritual breadth and length and depth and height , as the apostle speaks . what the rectitude of an angle does in mathematical measurings , the same will this uprightness of spirit doe in theological conclusions . . and not to make this loss of wisdome a jot less then it is , i further add , that unrighteousness is encumbred with many distempers and impediments whereby even natural knowledge , as well as divine wisdome , is much hindred in a man. such are anger , impatience , self-admiration or self-conceitedness , admiration of persons , or a pusillanimous over-estimation of them ; desire of victory more then of truth ; too close attention to the things of the world , as riches , power and dignities ; immersion of the mind into the body , and the slaking of that noble and divine fire of the soul by intemperance and luxury , with such like . all which certainly are very great enemies to all manner of knowledge , as well natural as divine . and as for anger , which appears in disputes , that it blinds the judgement , is an acknowledged truth , as those proverbial sayings witness , impedit ira animum , &c. and ira furor brevis ; and madness and wisdome do not consist together . this passion placed upon religious objects is called zeal , and the apostle , that there may be no mistake , calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bitter zeal . but this inordinate anger , be it in things humane or religious , it is really a whirlwinde in our soul , and carries up with it dirt and straws and dust and all in to the understanding , and does alwaies more or less blind the judgment . and how great an enemy impatience is to that choice piece of natural knowledge which lies in mathematicks , is evident from hence , that those sciences either find or make the studiers of them of calm and quiet spirits , as petiscus truly observes . but whether the admiration of our selves , or of other persons , be more mischievous to the truth , is not easie to define . for though we be more prone to admire our selves , yet we may with less checking admire another ; it looking something like friendship or modesty : though commonly , if not alwaies , we have some lurking interest involved in the same , and so admire our selves in another with less envy and suspectedness . wherefore the next way not basely to admire another is not conceitedly to admire ones self , or more favourably to look on a mans own conceits then on a strangers . for it will be very hard for one whom self-love does not impose upon , to be imposed upon by any other person , whom he cannot love better then himself . and as for desire of victory , the sense of that folly is , that a man had rather seem wise , then be so , or have the glory and fame then the possession of wisdome . and he that is thus affected , must of necessity follow such things as are most obvious , plausible and popular ; and so become a fool amongst wise men as well as seem a wise man amongst fools . and as for close attention to the world , that man ought to hold there be more souls then one in a mans body , that will hold that ambitious and covetous men have any leisure to be much seen either in divine or natural things . for their plottings after wealth and honour , and the putting of their plots in execution , will take up the animadversion of the soul so much , that one animadversive will not suffice for both these provinces . so that it is possible that men that have not addicted themselves to any such projects , but have been ever imploied in the single search after wisdome , may understand more in divinity and nature then they who by long diligence and industry have at last scrambled up to the top of honour and riches ; a position never allowed of either by the iewish prelates of old or the present cardinals . which has made the one bold persecutors of christ , the other of the chief christian philosophers . as is manifest in the story of galileo . lastly , immersion of the mind into the body , sensuality and intemperance , that these be main impediments to knowledge , is most plain . for seeing that the soul in this state does depend on the brain for phansy and memory ( without which there can be no understanding ) as well as on the eye and ear for seeing and hearing ; it will follow that the brain being altered and distempered by frequent excess , the faculty of understanding will also goe to wrack . for if the very clime or temper of the air wherein men are bred and born does avail so much for wit or dulness , as has been alwaies acknowledged that it does , whence is that by-word of a boeotian wit ; certainly distemper in diet will as much , if not much more . and it is known by too frequent and wofull experience , how many men of good natural parts have either buried them in gluttony , or drowned them in drunkenness , or consumed them by lust. this truth indeed is more easie to be understood then worthily to be deplored . . i have now sufficiently proved , that we are assuredly cheated of true wisdome and a sound mind by that mischievous conceit , that a man may be righteous , though he be not righteous as christ was righteous , that is , really righteous . and that we are also cheated of all noble and profitable actions is as plain . for from whence should they arise but from these two fountains , righteousness and wisdome ? and the former is here supposed to be wanting , from whence has been clearly proved the want also of the other . wherefore the good and happiness of mankind does here most miserably goe to wrack . . and therefore thirdly , there is no ground of deserved reputation amongst men . but their mouths will be closed in silence , if not opened in reproach . for the unrighteous nature will work in those that be really unrighteous ; and the actions of unrighteousness , in those that will however be reckoned in the number of the righteous for some other cause then for being so indeed , will be more lavishly spoken against for their numbring of themselves amongst those that are godly . for the miscarriages of those that make no shew of religion nor pretend to holiness , are noted only by them that are holy , and they only take offence at it ; but when they that are reckoned amongst the religious do transgress , even the wicked themselves , that are willing to wink at one another , will take great offence at these , and talk very loud against them . for their wicked acts breaking through that external covering and outside of religion , they are deservedly laught at ; as the ass by the beasts of the forrest , when his unsutable ears appeared through the lions skin , and his rude braying betraied his nature . . this imaginary righteousness does rob us also of tranquillity and peace of mind . for he that acts unrighteously , is in actual rebellion against right reason and the spirit of god ; and he that is only imaginarily righteous , will not fail to act unrighteously ; for real unrighteousness will have its real effects , as well as poisonous plants their fruit , and serpents their spawn . wherefore he that has no more then imaginary righteousness , carries a kingdome of rebellion in himself ; and unless he be given up to a reprobate sense , the peace and tranquillity of his mind cannot but be shaken . for verily the rational soul of man is not so utterly estranged from all vertue and goodness , nay indeed there is that congruity and connaturality betwixt them , that it will be a hard task utterly to break off that ancient league . for vertue is natural to the soul , vice and immorality extraneous and adventitious ; else why do they call the cleansing of the soul from vice , the purging of her ? for purgation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the platonists well define it , the taking away of what is unnatural and improper . wherefore seeing that vertue is natural to the soul , it is reasonable to conceive it is better rooted then to be expunged quite or a sudden by any one phansy or opinion , and that the sense thereof will not so easily be washed out . and therefore it remaining there , and yet a man acting according to some unnatural or irrational conceit that he has taken up he knows not how unawares , he acting , i say , against this noble and innate sense of the soul , he must needs be wounded and disquieted . . divine ioy and triumph of the soul is taken away . for what is ioy and triumph but the more fully and easie of any nature according to its own principle ? as the flame when it has broke through the smoke and raw smotherings of the fewel into more free activity and more uncurb'd vibrations of its own splendour and light . and verily the soul has found its own freedom and force and easie activity and natural complacency in the spirit of righteousness , when once it has from many incumbrances of the flesh and of the world broke out into that divine flame , and so felt what is most perfective of her self and of her own happiness , and what suits her better then any thing that ever she had a sense of before . which is a sign again that this is most natural to the soul , her sense being most satisfied therewith . and in the high enjoiment of so enravishing a good , what can she doe less then breath out her pleasure in such like ejaculations as these , rejoice in the lord alwaies , and again i say , rejoice ; and with the psalmist , rejoice in the lord , o ye righteous , for it becometh the just to be thankfull ? . that health and safety is taken away by this substituting of imagination for real righteousness , is plain . for if the keeping of the law is health to the navel and marrow to the bones , as the wise man speaks , what must unrighteousness be , but a canker in the flesh and rottenness to the bones ? and if that of the apostle be true , who is he that will harm you , if you be followers of that which is good ? then what harm may you not fall into if you adhere to what is evil ? . as we are deprived of health and safety here , so also shall we be defrauded of our eternal happiness hereafter by this imposture wherewith we are imposed upon by our own selves . for to say nothing by way of argument from the reason of the thing , how incompetible and incongruous heaven is to an unrighteous soul , the testimony of scripture is plain in this matter ; for no unclean thing may enter into the holy city . and cor. . . know ye not that the unrighteous shall not inherit the kingdome of god ? be not deceived ; neither fornicatours , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdome of god. and hebr. . . follow peace with all men , and holiness , without which no man shall see the lord. and thus we see that all the happiness of man and his real good is utterly subverted and destroyed by this mischievous imagination of being righteous otherwise then by true and living righteousness . . and it is as plain that this imposture will rob god of his glory , as well as defeat man of his happiness . for whether we understand by the glory of god the image of god communicable to men ; as the image , that is , the light of the sun , is the glory of the sun : or whether we understand the acknowledgment of that excellency and perfection that is in god , first deeply conceived in our hearts , and then fully and freely professed by our mouths : both these are assuredly taken away by this false conceit . and of the former there is no doubt , being that the spirit of righteousness is that very glory of god or image of christ. wherefore whatever does intercept this , does really eclipse the glory of god. and it is as true also of the other . for seeing that the most rich and precious excellencies of the divine nature cannot be discovered by the soul as they ought to be , but by becoming divine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if thou beest it , thou seest it , as plotinus speaks ; it must needs be that they cannot be worthily admired and extolled by any soul but such as is divine , that is , such a soul as god has poured the spirit of righteousness and true holiness on , without which it is impossible to see god. to all which particulars that concern every private man you may add that great summe of an incomputable damage that respects the publick ▪ for what peace or faithfulness can there be amongst men where the professed mysterie of their religion is the explosion of real righteousness ? or what can possibly take place in stead thereof but fraud and falshood , foul lusts , phrantick factions , rude tumults and bloudy rebellions ? to which you may cast in the loss of our very hopes that the world should ever grow better , or that the holy promises of god should take effect . for there is not a more cruel or butcherly weapon for the slaying of the witnesses , nor a more impregnable fort against the approaching kingdome of christ , and that millennial happiness which many good and faithfull christians expect , then this hell-hatch'd doctrine of antinomianisme . chap. xii . . of the attending to the light within us , of which some spiritualists so much boast . . that they must mean the light of reason and conscience thereby , if they be not fanaticks , mad-men or cheats . and that this conscience necessarily takes information from without ; . and particularly from the holy scriptures . . that these spiritualists acknowledge the fondness of their opinion by their contrary practice . . an appeal to the light within them , if the christian religion according to the literal sense be not true . . that the operation of the divine spirit is not absolute , but restrained to certain laws and conditions , as it is in the spirit of nature . . the fourth gospel-power , the example of christ. . his purpose of vindicating the example of christ from aspersions , with the reasons thereof . . we have now gone through the three first powers of the gospel ; of which three the last , namely , the promise of the spirit , may seem so sufficient of it self to some , without any thing further , and i am sure does so to others , that professedly they take up here , and exclude , or at least neglect , all that advantage that accrues from the history of christ , and hereby do antiquate the christian religion . these are those great spiritualists that talk so much of the light within them , and the power within them ; and boast that they want nothing without to be their guide and support , but that they can goe of themselves without any external help . for keeping to the light within them , the power of god and the spirit of god will assist them , and will lead them into all truth . and truly i cannot but say amen to what they declare . for i know assuredly that it is most true , if they would leave off their canting language , and say in down-right terms , that keeping sincerely to the dictates of reason and conscience , and the perpetually denying themselves in such things as they know or suspect to be evil , with devout addresses to the throne of grace for the assistance and illumination of the holy spirit , to discover and overcome all errour , falseness , pride and hypocrisie that may lurk in their hearts ; i say , i am well assured that this dispensation , faithfully kept to , will in due time lead unto all saving truth ; and that such a one at the last cannot fail to become a christian in the soundest and the fullest sense , such as firmly adhered to christ in the first and most unspotted ages of the church . but if they will call any hot , wild imagination or forcible and unaccountable suggestion , the light within them , and follow that ; this is not to keep to reason and conscience , but to be delivered up to a reprobate sense , and to expose a mans self to all the temptations that either the devil or a mans own lust or a sordid melancholy can entangle him in . . wherefore by the light within them they must understand an accountable and rational conscience within them , unless they be perfect fanaticks or mad-men , or , what is worse , mere impostors and cheats , who would pretend to a conscience , but yet irrational and unaccountable to any one , and hereby have the liberty of doing what they please , being given up at length to nothing but fury and lust. and then lastly , this conscience within them is not a thing so absolutely within them , that it can take no information from what is without . for it is manifest that this lamp of god that burneth in us , is fed and nourished from external objects . for the invisible things of him from the creation of the world are clearly seen , being understood by things that are made ; for by these from without are we advertised of his eternal power and godhead . and as we are thus taught by the outward book of nature concerning the existence of god and his general providence in the world as to the necessities of life both of men and beasts ; so may we also by external vvritings or records be more fully informed of a more special providence of his to the sons of men , concerning the state in the other world , and of that eternal life manifested by christ. but i grant that it is still this light within us , that judges and concludes after the perusal of either the volumes of nature or of divine revelation . . but as he that gives his mind to mathematicks , architecture , husbandry , gardening , and the like , if he out of a foolish conceit of light and reason being only ●●●hin one , and not without , ( as certainly neither ink nor paper , nor both put together , are any more partakers of the light of reason then of sense and life ) would make no use of the writings of euclid , suppose for mathematicks , nor any other authour that has writ of such matters , and so of the rest of the faculties i named , nor converse with any man by word of mouth , nor cast his eyes upon what they have done , but only think with himself and sit still by the light of his own lamp within dores ; will be a very sorry mathematician , architect , husbandman or gardener : so certainly for moral and divine truth , he that will be so taught by himself , that he will not use outward advantages , such as the holy scriptures especially afford , will be found at last to have been the scholar of a very foolish and imperfect master . . besides that , these men contradict themselves in their own practices . for they vilifie that by which they have been taught , and retain the very phrases of what they have learned out of scripture , and know not how to speak without scripture-terms , nor can make any show without scriptural allusions ; and that grand document of keeping to the light within us they borrow out of s. iohn's gospel : and yet they are so phrantick and peevish that they would fling away the staffe without which they are not able to make one step in religion . moreover if this light within us is so precisely within us , that it wants no information from without us , why do they themselves scribble such abundance of pamphlets , make catechisms , set out prophecies ? why do they exhort , rebuke , nay reproach and raile against men to convert them , if what is without cannot reach that which is within ? or why do they meet together to hear some one of their assembly ( after he has fallen down as in a trance , and got up again ) dictate oracles out of his disturbed breast ? for his words which they hear are without , and beat upon the ear ; they are not the light within . wherefore it is plain , that the light within may be informed by something which is without , whether by voice or writings : and if so , there is an obligation upon this light within to be so considerate , as to seek the most punctual information it can from what is most likely to inform it from without . . and therefore they are with all diligence to examine the most venerable records of religion , and especially of that religion under which they were not only born , but which is absolutely of it self the most renowned religion that ever was in the world. which therefore none but such as are utterly averse from all religion , as being wholy given up to lust and prophaneness , can without examination dare to relinquish ; and if they will examine it , i mean the christian religion , ( as it referrs to the person of christ , that died betwixt two thieves at jerusalem , but rose again the third day , that ascended visibly into heaven , and shall again return in a visible manner to judge the quick and the dead , ) i appeal to this light within them , to their reason and conscience , and that of the most cunning impostors amongst them all , or of whoever will join with them , if the evidence for this religion from prophecie , history , and from the nature of the religion it self , is not such , as that nothing but ignorance of the true meaning thereof and of its right design can hinder it from being acknowledged as a most certain truth by any , but those that are afraid that any religion that leads to holiness , or promises any thing after this life , should be found true . . as for that objection taken from the mighty power of the spirit of god , as if that were so sufficient of it self , that belief therein and assistance therefrom would anticipate the mention and use of any other power whatsoever that may seem to confer to the end of the gospel , the sanctification of our souls ; i answer to this , that they that do after this manner argue , do erre not knowing the scriptures . for this power of the spirit communicable to believers is not an absolute and omnipotent power , not to be resisted , not to be frustrated , if there be not due means and wise accommodations concurring with its workings or attempts to work . but i may in some manner illustrate the condition thereof from what is observable in the spirit of nature , the principle of all natural generations , growths and perfections ; in which there is a kind of hypothetical omnipotency as to the work of nature ; that is , that this spirit will not fail to assist and complete , provided that such and such circumstances in corporeal agents be not wanting . so is it also in this divine spirit , or the holy ghost , as it is communicable to us ; it will certainly assist and finish its work , if there be no impediment on our side , which it behoves us to remove out of the way , nor any thing wanting which we can applie our selves to for the advance of our faith & perfecting of the holy life ; such as meditating on the scriptures , conferring with holy men , experienced christians , & using with devotion and reverence all the ordinances of christ. for though this assistance of the holy spirit be unspeakably powerfull to the sincere and diligent ; yet in the negligent and perverse , as i said , his attempts are frustrated . and therefore steven expostulates with the jews in this sense , ye stiff-necked and uncircumcised in hearts and ears , ye do alwaies resist the holy ghost : and elsewhere we are exhorted not to * grieve the spirit , nor * quench the spirit . which expressions do plainly demonstrate that the communication of the spirit is not absolute and omnipotent , but received according to certain laws and waies of god's own appointing ; who of his infinite wisdome has traced out such a method in christian religion as is most accommodate to gain souls to himself : of which we have heard part already , and shall now proceed to the four last powers of the gospel , which are mainly instrumental to the work of the spirit upon the hearts of all true believers . . and the first of these is the example of our ever-blessed saviour , who has given us no other precepts then what himself was the exactest pattern of ; and himself such a pattern of life , that is , of faith in god , of humility , love and purity ; that we cannot doubt in following his footsteps that we are in a wrong way , he being by voices from heaven and by his miracles upon earth proved and declared to be the only-begotten son of god. wherefore the nearer we keep to his path , the surer we are that we walk upon sound ground . besides that he is our lord and soveraign , and therefore natural ingenuity will urge us forward to compose our lives so as is most agreeable to his fashion . and he does expresly require this as a testimonie of our love and loyalty to him ; if you love me , keep my commandements : of which a principal one is , that as i have loved you , ye love also one another . so he gives his disciples an example of being humble one to another , in that he washed their feet . if i then , your lord and master , have washed your feet , ye ought also to wash one anothers feet . for i have given you an example , that you should doe as i have done to you , john . and matth. . take my yoke upon you , and learn of me , for i am meek and lowly in heart ; and ye shall find rest unto your souls . . but i need not insist much upon this subject ; i having amply enough shewn in the second part of my discourse , how the whole history of christ , all his actions and deportments of himself , tend to the most effectual recommending of the divine life unto us . we shall only take the opportunity here to wipe off such stains as the foul and unsound breath of some blasphemous mouths have of old or of late endeavoured to stain this bright mirrour of divine perfection withall . which will be not only a piece of indispensable duty and loyalty to the person of our saviour , but also the better encouragement to his sincere followers ; especially when i have added the parallel of such accusations and imputations as bear very close analogie with those of our saviours himself . for he has foretold of old what would come of it , that the disciple should not be above his master , nor the servant above his lord. and if they have called the master of the house beelzebub , how much more shall they call them of the houshold ? but how just the calumnies are against the one and the other , we shall now see . chap. xiii . . that christ was no blasphemer in declaring himself to be the son of god ; . nor conjurer in casting out devils . . that he was unjustly accused of prophaneness . . that there was nothing detestable in his neutrality toward political factions : . nor any injustice nor partiality found in him . . nor could his sharp rebukes of the pharisees be rightly termed railing ; . nor his whipping the buyers and sellers out of the temple tumultuary zeal ; . nor his crying out so dreadfully in his passion be imputed to impatience or despair . . the suspicion of distractedness and madness cleared . . his vindication from their aspersions of looseness and prodigality . . the crooked and perverse nature of the pharisees noted ; with our saviours own apology for his frequenting all companies . . that christ was no self-seeker in undergoing the death of the cross for that joy that was set before him . . the former part of which task though it may seem needless , if not ridiculous , amongst christians , who cannot entertain any evil thoughts of that person whom they deservedly worship ; yet because all that live in christian commonwealths are not cordially such in no manner at all ; for the convincing of them , if it were possible , of the excellency of christ , or at least for the better stopping of vain mouths from rash and unskilfull censures , i hold it not improper to recite to you a charge or bill of inditement exhibited against that innocent and immaculate lamb christ iesus by malicious and ignorant men ; to the intent that he , whom they have so unworthily charged , may be as honourably dismissed and acquitted , that his righteousness may be brought forth as the morning , and his judgement as the noon day . and here that they may fly high enough at first , and strike deep enough even to a deserved taking away of life , blasphemy must stand in the front , to give countenance and strength to the rest of their following accusations . . then conjuring and dealing with the devil . . prophanation of the sabbath . . neutrality , or cold indifferency in publick controversies . . injustice . . railings . . tumultuary and injurious zeal . . impatience and despair . . phrensy or madness . . debauchery and looseness of life . . lavishment and prodigality . . and lastly , ambition and self-interest . these are the several dunghills from whence wicked and perverse men would industriously dig out dirt to cast in the face of him who was the perfect pattern of divine purity and righteousness . but let them ply themselves as fast as they can in these several foul pits , it will not be hard to find wherewith to wipe it off as fast as their impious diligence shall be able to cast it on . and first let us consider what work they make in the first place as concerning blasphemy . john . for declaring god his father , and that he and his father was one , he is there furiously accused of blasphemy , and ready to be stoned . and john . they are also there ready to stone him for saying he was before abraham . and matth. . . he is there also accused of blasphemy for saying , son , be of good cheer , thy sins are forgiven thee . and here in this first accusation de facto constat ; christ confesses , that he is one with god , that he is the son of god , and that he has power to forgive sins , that he was before abraham : but it is utterly denied , that in any of all this christ did blaspheme . for first , consider the very words of christ , i and my father are one . how unreasonably and inconsequently did these dull and peevish perverters of the words of him whom they so entirely hated for his good life and doctrine , deduce from that saying , i and my father are one , that he , being a man , made himself god ? for it is as childishly and ineptly inferred from thence by them , that he made himself god ; as if they should conclude , that the body is the very soul , because the body and the soul are one , that is , one man. and it is no more falshood , much lesse blasphemy , for the humanity of christ ( who was so really and lively actuated , informed , and united with god , as the body is with the soul ) to pronounce of himself as if he were very god , then it is for the tongue to say , i understand , i believe , i perceive , when neither the body nor it believes , perceives , or understands any thing , but only the soul with which it is so intimately united , and of which that which the tongue speaks in such cases is to be understood . and if this be duely considered and taken in , christs saying also , that he was before abraham , will not prove any blasphemy . for christ by reason of his so near union and essential conjunction with god , which athanasius well resembles to that of the body and soul , may as properly and naturally professe himself to be before abraham , yea , to have been before the world was made , as the tongue of man may utter , i shall survive after the death of this my body ; in which there is no ill sense nor incongruity in the judgement of most sober men . but besides this , that which the blinde jews understood not , being hoodwinked with the thicknesse of their own particular religion and unregenerate nature , sometimes christ speaks of himself under the notion of a divine life and unction communicable to the sons of men in all ages and places . wherefore the sense is this , that whereas the iews religion and topical and temporary holiness began but as high as from abraham ; that of christs , which he exhibited in that fulnesse to the world , was truly universall both for time as well as place ; a light that enlightneth every man that cometh into the world ; the eternal wisedom of god , that in all ages makes those that receive it friends of god and prophets , as the wise man speaks . and it is no wonder that divine men according to their higher or more intimate union with the divinity lose their sense and remembrance of their particularities , and pronounce of themselves rather according to the things they are so livingly united with , then according to their own vanishing circumscribed corporeal persons . and now it being no blasphemy , as is plain , to admit that one may be thus lively actuated by and united to god , in whom , if any where , the minde of god must dwell ; who can more reasonably remit sins then such an one and so manifest a prophet as our saviour declared himself by his signs and miracles done among the people ? but our saviour has so excellently answered for himself , and so appositely , as to the condition of his opposers , that when i have rehearsed it , this first accusation will be more then satisfied . is it not written in your law , i said , ye are gods ? if he called them gods unto whom the word of god came , and the scripture cannot be broken ; say you of him whom the father has sanctified , and sent into the world , thou blasphemest ; because i said , i am the son of god ? if i do not the works of my father , believe me not . but if i do , though ye believe not me , believe the works ; that ye may know and believe that the father is in me and i in him . and surely at the very first sight this is a right sober plea to any unprejudiced judge , that our saviour was so far from a blasphemer , that for his life he was a saint , or rather the pattern and original of all saintship , for his miracles the power of god , and for his nature and relation filius dei , the son of god , in a very safe scriptural and judaical sense ; to trouble their low apprehensions with no higher nor harder conceptions . which conceptions are notwithstanding not so hard as true : and the writings of the apostles and the evangelists being judge ( to whom every christian is bound to appeal ) i conceive it will easily appear to indifferent men , that the godhead belongs to christ really and essentially , not titularly , being as necessarily included in the formalis ratio of his nature , as three angles in the notion of a triangle . and in my own judgement , i cannot acquit those men who are so busie against the divinity of christ ( whenas yet they would be called and esteemed christians ) from being guilty not only of high indiscretion , but of a very grand errour in christianity . but the jews , to whom this great mystery of the coalition of god and man into one person was not then revealed , did very perversly to interpret christs words into such a sense as they might with confidence call blasphemy ; whenas they might have interpreted them according to what was more compliable with the tenour of their own faith. in this , i say , was their malice very remarkable , that they would not afford his saying an ordinary benigne interpretation , whose works and actions were so miraculous and divine , and his life so full of goodnesse and innocency . . but such was the perversenesse of this stupid nation , that even those things that should have wrought an acknowledgement of their messias , made them more obstinate ; and they must be less his friend , because he was a foe to the devil , and deem him a conspiratour against god , when it was his businesse to dislodge satan whereever he found him . christ in the second accusation must by all means be represented to the world as a conjurer , and a dealer with the devil , matt. . . where the people being much amazed at that great miracle that jesus did in healing the possessed that was blinde and dumb , insomuch that they began to bethink themselves that this man might very well be the messias ; the wicked and envious pharisees most impudently calumniate him , saying , this man doth not cast out devils , but by beelzebub the prince of the devils . but christs reply to this so hainous calumny is as solid as milde . every kingdom divided against it self is brought to desolation ; and every city or house divided against it self cannot stand . and if satan cast out satan , he is divided against himself ; how shall then his kingdom stand ? and if i by beelzebub cast out devils , by whom do your children cast them out ? therefore they shall be your judges . but if i cast our devils by the spirit of god , &c. and here he clears himself by two excellent arguments . the first supposes the devils to be so wise and to love themselves so well , that they knew how to conserve , and would endeavour to conserve their own commonwealth and power ; but if they should enable christ to cast out their fellow-devils , it were a plain beginning of sedition and dissension , and a portending of ruine to their state. nor could it be reasonably suspected that christ was so deep a complotter with the rulers of darknesse , and that he was of so much intimacy or interest with them , that this was done by way of collusion betwixt the devils and him , that in something else he might subvert the kingdom of god with greater ease and effect . for there can be nothing conceived more contrary to the devils nature and interest , then that life which christ both taught and practised ; besides his recommending of * spiritual worship , which destroys paganisme and the worship of daemons . wherefore it was the more perversly done of the pharisees to impute this miracle to the power of the devil rather then the spirit of god ; whenas also their own sons and disciples were conceived by them to cast out devils by no evil art , but merely by the power of god ; as divers writers testifie , that both iews and egyptians were known to cast out unclean spirits by conjuring them in the name of the god of abraham , isaac and iacob , and sometimes in the nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in the name of iehova , as * theophilus writes . . the third charge is prophanenesse and sabbath-breaking , luk. . where iesus with his disciples going through the corn-fields , they pluck the ears of corn , rubbing them with their hands , and eating them , and that on the sabbath-day . but here christ apologizes for them by the example of david who ate the shew-bread . and at the . verse , the scribes and pharisees are filled with madnesse , because he healed a man on the sabbath-day ; insomuch that they consult to do the utmost of despight unto him : for all one might have thought that apologetical reason for the business might have prevented their choler , or asswaged it , is it lawfull to do good on the sabbath-day or to do evil , to save life or to destroy it ? but methinks there cannot be imagined any answer so smart , and hit more home then that in the second of mark , v. . the sabbath was made for man , not man for the sabbath ; therefore the son of man is lord also of the sabbath . where the well-prepared christian is taught in a short sentence worthy to be writ in letters of gold , or rather in the heart of every holy and understanding man , not only what concerns the sabbath , but even the whole businesse of religion , that it is rather hominis gratiâ quàm dei ; and that though god's honour be mainly pretended in it , yet it is mans happinesse that is really intended by it , even of god himself . which wretched men of ignorant and dark mindes , and deeply levened with the sowr pharisaical leven , understanding not , create much trouble to themselves and all the world besides in their peevish and inept prosecution of matters of religion ; they being no meet judges of their either apprehensions or actions , whom the divine freedome and benignity has transformed into a contrary nature to themselves . . now for neutrality , that seems so intolerable and detestable to those whose uncurbed desire of worldly advantage or humorous projects makes them even hate all that may be and yet are not instrumental to their precipitate designs ; it is so far from being a fault in our saviour , that in my opinion it was a very graceful ornament in the demeanour of so divine and pious a personage as he was , who was set apart for better purposes then to attend political squabbles and dissensions , which seldom fail of being begun and continued from any better principles then envy , ambition and covetousnesse . our saviour being very craftily tempted to declare himself to be of judgement either for or against caesar ( matth. . ) by this question , is it lawful to pay tribute to caesar , or no ? he as warily avoids giving his sentence , for the justnesse of this or that cause , as may be ; returning only this well-attemper'd answer , give unto caesar the things that are caesar's , and unto god the things that are god's . ita christus sapientissimo responso & seditionis motae & violatae religionis calumniam in quaestione insidiosissima effugit , as that excellent interpreter observes : and so he quits himself from appearing either herodian , gaulonite or caesarean . . what semblances they can feign of injustice or partiality , will be picked out of such passages as these ; his unseasonable cursing the fig-tree for not bearing fruit , whenas the time of year was not for fruit ; his blaming the pharisees for long prayers , when himself is recorded to have prayed a night together ; and lastly , his quitting the woman that was taken in the very act of adultery . but as for the first ; as the fig-tree felt no hurt , so no hurt was done in withering it : but this was merely a symbolical passage , whereby the judgement of god was prefigured against the unfruitfull religion of the jews , as i have above noted . for long prayers ; whereas our saviour is said ( luke . ) to have gone out into a mountain to pray , and continued all night in prayer to god ; the greek has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more likely to signifie in proseucha dei , or divine oratory , or place of prayer to god ; as is plain from that of the satyrist , ede ubi consistas , in qua te quaero proseucha . however it is to be conceived our saviour condemned rather the hypocrisie and effectedness of long prayers then the mere length of them ; it being impossible for any of so accomplished a spirit as our saviour to blame either the shortness or length of mens devotions arising out of a soberly-guided affection , not a vain affectation . for the acquitting the adulteresse , it cannot be interpreted as a countenancing of any such foul miscarriage , but as an exprobration to the jews of their own wickednesses , which whenas they ought to have been conscious to themselves of , they should not have been over-forward to do execution upon those that were but sinners as themselves , especially that power of condemning and punishing being then in a manner taken out of their hands by the romans . and here christ did also worthily of that divine and benigne nature which dwelt in him , of which this fruit was but as an handful to that full harvest the sons of adam afterward reaped from his doings and sufferings . . as for the imputation of railing ; one of the worst speeches that ever fell from his lips was when he called the scribes and pharisees hypocrites ; which , according to the propriety of the word , is as much as histriones or stage-plaiers : and indeed the scribes and pharisees of old and their posterity ever since have so dressed up themselves and their religion too , that that title might deservedly have been entailed on them and their seed for ever . but christ elsewhere seems more bitter , where he speaks out in plain english , ye are of your father the devil . but it was a title that fell out so fittingly for them upon their vain boast of their father abraham , whose sonship they had forfeited by being quite of a contrary nature to him , that it had been a piece of inexcusable forgetfulnesse not to have reminded them of their true descent and pedigree , he having so full authority thereto . . that seeming injurious and tumultuary zeal , where he whips the tradesmen out of the temple , and overthrows the tables of the money-changers , the very manner of the doing of it does justifie the act ; it being plainly miraculous , that a private man , destitute both of arms and authority from men , should drive so many both from their station and gain . nor would this zeal , seem it never so tumultuous , look misbecomingly , if we did consider from whence it sprung . our saviour certainly conceived high indignation and sorrow in his heart , while he observed that scorn and contempt those blinde superstitionists , the iews , bore against the poor despised gentiles , in thus profaning their place of worship . but i may not stay here , especially having touched upon this * objection already . i will only cursorily note this , that there was nothing could more effectually attempt to move that milde spirit of our saviour to ire and impatiency , then the scornful pride and smooth hypocrisie of great pretenders to religion . . what is alledged against him of despair and distrust in god , is from those last dreadful and tragical words , eli , eli , lama sabacthani : which being uttered in the very pangs of death and insufferable torture , if they had been more harsh and unreasonable then they seem , there had been little reason to accuse christ for them ; christ then , according to his humane nature , being at the same disadvantage that those that lye in the highest paroxysms of sickness , the actions of whom are rather to be deemed actiones hominis then humanae , and so they to be acquitted of them . but those words are so sober , that they want no such apologie : especially if it be free to interpret them according to the latitude of the hebrew text , from whence they are taken . for lama will signifie how as well as why ; and then it is nothing but a speech of one bemoaning himself in the present sense of his insupportable desertion . . what others gather of distractedness in our saviour and broken forgetfulness , that he should pronounce himself forsaken of him who himself was , ( for he was god , ) and so complain of an impossibility ; that allegation argues more shortness of understanding in themselves . for the humanity of christ was not god ; for so he had not been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god and man , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , twice god : but he being only god by union , even that union holding , there may be this desertion of the humanity . as the sun , at christ's passion , not disjoined from the world , yet for the time deserted the world by withdrawing its light from it . but if this will not doe , there is another way to make good this imputation of madness against him who was deservedly styled the wisdome of god. and this they will confirm even by the verdict of his own friends , mark . . and when his friends heard of it , they went out to lay hands on him ; for they said , he is beside himself . but indeed this is the fate of all almost that are more then ordinarily wise , to be accounted little better then mad . for they having either higher or contrary apprehensions to the vulgar , and consequently acting many times contrary to them , they can hardly escape the suspicion of madness ; the multitude of their judges , even the meanest of them , having not so mean a conceit of himself , but that he is even infallible in those things which he has for so long a time together held as true , without any controll in himself or of others . and i remember a passage somewhere in trismegist , where the instructer in high mysteries , when he had enlightned his son tatius , forewarns him of the reproach he would undergoe from the vulgar , that he would certainly seem to them as a man distracted . and this also was the condition of democritus , whom the people out of over-much pitty and officiousness desired hippocrates to use his best skill to cure , as troubled with the phrensy : which he intending to set to the next day , was over night advertized by a divine vision or dream , that it was not democritus that was mad , but the people . and to return again to the text alledged , if we follow the not-unprobable conjectures of some , the people will also be here found to be the mad-men , and not christ , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will agree as well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with christ , and the actions of the multitude are more suitable with madness then any thing recorded there of him . for the people did tumultuously flock together , and was so troublesome , it seems , that men could not eat their meat quietly for them : wherefore there being that fervour and heat in the multitude , christ's friends went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to take christ by the hand , and lead him out of the croud or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the multitude ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it was said , the multitude or people are mad or beside themselves . which is a thing too often credible , whether this text prove it or no. . as for the tenth and eleventh accusations of debaucherie and looseness of life , prodigality and needless lavishments , which are a near strain to the height of the worst kind of madness ; they are expresly set down in scripture . and our saviour himself knew what a fame went of him . luke . , . iohn the baptist came neither eating bread nor drinking wine ; and ye say , he hath a devil . the son of man is come eating and drinking ; and ye say , behold , a gluttonous man and a wine-bibber , a friend of publicans and sinners . for in the following verses that woman in the city , which is said to be a sinner , which bestowed so much cost and affection upon our saviour , was such an one , prostitutae pudicitiae mulier , as beza interprets it : but what her demeanour was toward our saviour christ is there set down , she stood behind him weeping , and began to wash his feet with tears , and wiped them with the hairs of her head , and kissed his feet , and anointed them with the ointment . which ointment in the other gospel is said to be a box of spikenard very pretious . which familiar and affectionate officiousness and sumptuous cost , together with that sinister fame that woman was noted with , could not but give much scandal to the pharisees there present . for that dispensation of the law under which they lived making nothing perfect , but only curbing the outward actions of men ; it might very well be , that they being conscious to themselves of no better motions within then of either bitterness or lust , how fair soever they carried without , could not deem christ's acceptance of so familiar and affectionate service from a woman of that fame to proceed from any thing better then some loose and vain principle ; and that therefore the prophet was grown idly-minded , or that he was no prophet at all . but he was both a prophet , and constantly sober-minded , and unblamable even in this matter . for he knew that she had been sometime a convert , as well as heretofore a sinner , whose conversion our saviour , he having several times conversed with her , either begun or confirmed by that his conversation . for he balk'd no company , as a good physitian declines no patient nor disease . and certainly that great miracle which iesus wrought upon her brother ( for this was mary the sister of martha and lazarus whom christ raised from the dead ) could not but fully settle her in a firm faith and love of god and jesus christ whom he had sent . whereby her heart at that time being full of the joiful remembrances of the mercy and goodness of god every way exhibited to her by this man christ , ( as remission of sins , true instructions in righteousness , newness of life , and the regaining of her dear brother lazarus from the grave ; ) out of a deep sense of the love of god , and thankfull regard to him through whom all that was manifested and made good to her , she did overflow with kindness and thankfulness : the expressions whereof moving no sense of evil to our saviour , ( his sanctified body being as pure and immovable as consecrated marble , the golden wings of the cherubims in the temple , or that very alabaster that bore in it the pretious ointment , ) it had been not only incivility but even impiety to have given any check or discountenance to this devout convert in this her full carier of sincere love and thankfull affection . which certainly , whatever it seemed to those pittifull spectators , those strait-laced pharisees , was an odour of sweet savour unto god , and as holy incense filled the court of heaven , as well as the opening of the box of ointment filled the house with an acceptable sent to all but iudas ( whose covetousness made him with a handsome pretence to the poor , exclaim of the act as profuse and prodigal ; ) and to the abovesaid pharisees , who doubtless thought all the perfume lost , saving that fee thereof they felt in their own nostrils . . but it is observable that such was the perverse and wicked ingenie of those crooked superstitionists , that true goodness in no kind of dress would please them . in iohn the baptist there was that eminent severity and austerity of life , accompanying and unreprovable integrity and purity of heart , that he might , one would think , have commanded them to that which was good ; but he must have a melancholy devil in him . our saviour came in a more pleasant and careless garb , laying aside that awfull and rough severity that was in the other , intermingling himself with all companies , taking not at all upon him , being as other men are in every thing , sin only excepted ; ( which manner of life as it is of more perfection then the other , as supposing more benignity of nature , and more firm radication in goodness , so fewer men are capable of it , much less unsteddy and unresolved youth , who are to fly from suspected company as from the devouring plague ; ) yet , i say , these wretched pharisees , as true detesters of real holiness and godliness , whatever they pretend in the shadow thereof , cannot give our saviour a good word , but interpret his good nature good-fellowship , or debauched company-keeping , and his serviceable intermingling himself with all sorts of men ( publicans and sinners not excepted ) for their good , friendship and countenance to what is evil . but our saviour christ has sufficiently apologized for himself in this matter in these few words ; the whole have no need of the physitian , but those that are sick . and in another similitude he fitly represents their cross nature by what is said of those in the song the little children sung in the market-place ; we have piped to you , and ye have not danced ; we have mourned to you , and ye have not lamented : that is , these inept and unwieldy-spirited fellows , the pharisees , could not be moved to what was truly good , neither by the sad and austere deportment of iohn , nor by the more free and unaffected carriage of our saviour . . and therefore let us leave them at last as remediless , & examin the last allegation , which is taken out of one of his own followers and friends , hebr. . v. . looking unto iesus the authour and finisher of our faith ; who for the joy set before him , endured the cross , despising the shame , and is set down at the right hand of the throne of god. here cavillers will insinuate to the derogation of that perfect righteousness in christ , that he was a self-seeker in all that toil and sorrow he underwent for the sons of men , nay an ambitious kingdome-seeker , ( for that ioy which sustained him was this throne mentioned in this text ; as i confess cannot be denied by any : ) and that therefore all these acts and sufferings of our saviour , that seemed so heroical , do proceed but from a mercenary principle . but this allegation is very easily answered . for whether we understand by this throne or kingdome a more undisturbed enjoiment of the divinity and fuller possession of god , which speaks a more powerfull and high exaltation of the humane nature of christ , and his more free fruition of the divine ; and this respects our saviour christs own good ; or whether we understand that power he should be endued with , whereby he led captivity captive and procured gifts for men , trampling down the powers of hell and darkness for the rescue of the sons of adam from their long bondage ; this throne , this kingdome , this power aimed at , implied in our saviour neither ambition nor mercenariness . for the desire of a fuller fruition of god was not ambition , but divine love ; which he not affecting in that luciferian way , similis ero altissimo , but through an humble enravishment of spirit in the remembrance of that divine beauty , was so far from committing any sin , that he did that which is weakness or sin not to commit . and as iacob could not properly be said to be either a self-seeker or mercenary in respect of rachel for whom he served so many years , and whom he so entirely loved , but in respect of laban and his sheep-keeping he might be said to be mercenary , and a self-seeker ; ( for he served him only for rachel's sake : ) so christ being enamoured of the divine nature , for love whereof he went through so much drudgery and misery upon earth , could not in respect of that glorious and soul-ravishing beauty which he sought to enjoy , be said to be either self-seeking or mercenary ; when it was the very presence of god that he was so taken with , as a friend is with the lovely person of his friend . but now for that power he foresaw he should be invested withall , of leading captivity captive and procuring gifts for men ; being that it was for the universal good of others , why might he not please and solace himself in it in the midst of his many tedious encumbrances , without the least suspicion of ambition or blame ? wherefore maugre all that has been hitherto objected or can be devised against that accomplished pattern of all righteousness , that immaculate lamb christ jesus , we will conclude with that song of praise sung in the apocalypse by the elders before the throne of the lamb. worthy is the lamb , that was slain , to receive power , and riches , and wisdome , and strength , and honour , and glory , and blessing . and let every creature which is in heaven , and on the earth , and under the earth , and such as are in the sea , and all that are in them , help to fill up the heavenly quire and say , blessing , and honour , and glory , and power be unto him that sitteth on the throne , and unto the lamb , for ever and ever . chap. xiv . . the reason of his having insisted so long on the vindicating of the life of christ from the aspersions of the malevolent . . the true character of a real christian. . the true character of a false or pharisaical christian. . how easily the true members of christ are accused of blasphemy by the pharisaical christians . . and the working of their graces imputed to some vicious principle . . their censuring them prophane that are not superstitious . . the pharisees great dislike of coldness in fruitless controversies of religion . . their ignorance of the law of equity and love. . how prone it is for the sincere christian to be accounted a railer , for speaking the truth . . that the least opposition against pharisaical rottenness will easily be interpreted bitter and tumultuous zeal . . how the solid knowledge of the perfectest christians may be accounted madness by the formal pharisee . . his proneness to judge the true christian according to the motions of his own untamed corruptions . . his prudent choice of the vice of covetousness . . the unreasonableness of his censure of those that endeavour after perfection . . his ignorant surmise that no man liveth vertuously for the love of vertue it self . . the usefulness of this parallelisme betwixt the reproach of christ and his true members . . and thus you have seen christ vindicated from all those several suspicions and aspersions laid upon him by malicious and ignorant men , whereby they would represent him as not possessed of , nor acting from so noble and divine a principle of righteousness as he himself profest , and his followers have ever witnessed of him . in which i confess i have been something more large then might have been expected in pleading the cause of a person so perfectly pure and innocent . but i considering our saviour christ not so much in himself , as in his members , i mean , his true members , who have one common spirit with him ; and how they are liable to the same accusations and misconstructions of spightfull and inconsiderate men that himself was in the flesh : i thought it fit more fully to insist upon the clearing and well and rightly interpreting of all the carriages of christ ; that thereby those that call themselves his members , may know better how to interpret one another ; or if they be not so themselves , that they may however learn not to judge rashly and inconsiderately of them that are , and walk indeed as he walked . and that my foregoing pains may be the more effectual to this purpose , i shall not stick to second them , so far as to shew how men ordinarily cast the same or the like soil and dirt upon the truest members of christ , that they did upon christ himself . . and that you may take in this with the more evidence , give me leave to prefix in your mind the right image of a true christian , or living member of christ. and such an one is he , who is a branch of the same vine , has derived into him the same sap and life , partakes of one and the same divine spirit with christ ; the fruit whereof is to love god with all a mans heart and with all his soul , and his neighbour as himself ; and to doe so to others as he himself would be done to . and that i may not name that only which seems nothing in too many mens eyes , i add also , to know and acknowledge the only true god , and iesus christ whom he hath sent . and surely whosoever has this in its due measure and vigour of life , is conscious to himself and finds the sweet of so great and glorious an accomplishment of mind , that whatever the wit or humour of man can add to it , will seem of little more value then dust and straws we tread under our feet . . and now i have told you what a true and living member of christ is , let me also tell you what a false or titular or pharisaical christian is . and he is this , one that has not the divine sap or spirit derived to him , as being and growing in , and becoming one with the true vine christ jesus ; and is not possess'd nor is sensible of that sufficiency , joy and satisfaction that is in the inward life of christ , and the spirit of righteousness and eternal and undispensable truth of god : but being dead to what is most necessary , pretious and saving in christianity , and only alive , or mainly , to the spirit of the world , loves himself with all his heart and all his soul , and god and his neighbour only for his own sake : or rather uses and rides his neighbour , having haltered him or obliged him with some prudentially and judiciously-bestowed courtesies ; and worships god rather then loves him , nè noceat , beseeching him that upon a special dispensation , though he be no better then others , nor ever intends nor hopes to be better , yet that it may be better with him in the end then with other folk . let me die the death of the righteous , and let my latter end be like his . or it may be , what is little better then that , in stead of the living righteousness of christ , he will magnifie himself in some humorous pieces of holiness of his own . for he imagines there is a god , and that it is safe to make a friend of him one way or other ; and therefore , that his conscience may be the better excused from those things that are more weighty and substantial , he will take up things according to his own humour and phansie , as fasting twice in the week , making long prayers , hearing long sermons , sticking curiously to some unnecessary , uncertain and fruitless opinions concerning god and religion , such as are warrantable neither out of scripture nor reason , and growing very hot and zealous in the agitation of these things ( though to the disturbance of the church of god and injury of his neighbour ) yet these trinkets and trumperies of his own humour and complexion , this heat , this noise , this zeal , these are the altar , fire and holocaust wherewith he sacrifices to god , and presents himself an oblationer before the almighty . and all this to be excused from that which is the very end of all religion and worship , that is , the sacrificing of our own corrupt life , and acquiring that prize that is set before us , the holy spirit of righteousness , equity and purity ▪ whose moderation and guidance is the light of the world and the life of man. . and having thus , though but loosely and rudely , scattered the delineaments of these two opposite professours of christianity ( the true christian and pharisaical humorist , ) i shall from hence , as from the cause and original , derive evidence and light to what i shall now propose to you by way of parallelisme betwixt what our saviour in his own person suffered of false accusations and aspersions , and what his true and living members are obnoxious to from that spirit of pharisaisme that has ever and does to this very day rule still in the world . and first of the first accusation that was laid to our saviours charge , viz. blasphemy , he hath spoken blasphemy , matth. . it is apparent , the pharisaical nature being desirous to be excused from destroying and bringing to nothing in ones self all haughty and ambitious designes , self-seeking , covetousness and intemperance , doth easily endeavour to make amends for this , and to pacifie the conscience and approve ones self to god , by laying out all our parts in spinning excellent high subtilties and amazing mysteries from any hints taken in scripture , and in adorning the nature of god and religion according to the garishness of a mans own natural phansie and nicety of wit. whence it may come to pass that these traditionary pharisees having made it their business to rack their natural unregenerate minds to find some magnificent conceptions ( as they imagine them ) to bestow upon the deity ; that one freed by christ ( who is the truth that makes one ▪ free indeed ) by not admitting or gainsaying these high and divine inventions of theirs concerning god and christ , wherewith they have wrapped him and clothed him ( though they doe but what dionysius did to the golden vestments of iupiter , take them off and put on a linsy-wolsy one , ) may well be suspected and accused of blasphemy and injury to god , when it is nothing but a refusal of the groundless conclusions of rash and inconsiderate men , or else worse , that of purpose cloth god and christ and represent him to the people in such a dress as will make most for the countenancing their own hypocrisie , profit and interest . i will only name one instance of many . how has the roman clergy forced and rack'd their wits to make good the grand mystery of transubstantiation , whose ordinary priests must have greater power of working miracles then the devil could invent to puzzle our saviour withall ? for what is the turning a stone into bread in comparison of turning bread into god incarnate ? and yet a mass-priest after the uttering of a few formal words of consecration , has brought about the prodigie . and he that will be so bold as to call bread but bread , and not christ or god , how can he chuse but be thought to blaspheme ? but yet this blasphemy is not against the nature of god or christ , but against the forgery and fictions of men , and so indeed is no more blasphemy then bread is christ or mans phansy the deity . the rule therefore that christians are to take notice of here is this ; there being so much humour and interest and stupour of education that may begin or continue false conceptions of god ; if any one professe himself that he cannot conceive such things as some so peremptorily and imperiously obtrude upon his belief , that he is not straightway to be accounted a blasphemer of god , it haply being but a dissent only from the conceits of men . . the second aspersion cast on our saviour was , that that miraculous good that he did , was from the power of satan , not of god. and methinks it is not hard to find something parallel to this in some aspersions cast upon his true members by rash pharisaical censure . which is this ; the eximious and exemplary life of good and holy men is many times ( by those that are more addicted to such a dress or outward platform of religion consisting of certain ceremonies and opinions , then to the truth and essence of religion it self ) imputed to corrupt natural principles , such as vain-glory and the esteem of the world , political advantage , and the like ; which answers to the pharisees giving out that christ cast out devils by beelzebub the prince of the devils . so say our modern pharisees of such as are not of their sect ; if those men live never so holily and unblamably in this present evil world , exercising vertue and avoiding vice , that it is not from any divine principle in them , but from the instigation of pride the prince of vices . . so in the third place , they that affect even more then a iudaical strictness in the observation of the sabbath , ( though god knows it is too many times that their consciences may be the more free to work unrighteousness all the week after , ) yet they will take upon them to censure them of no less crime then prophaneness that observe neither the same measure of superstition nor hypocrisie with themselves . . fourthly , neutrality and cold indifferency in publick controversies , how can it possibly chuse but seem very abominable to the pharisee or formal professour ? for they knowing no other religion then what consists in certain dispensable and unnecessary opinions and performances ; when they are shaken and hazarded , he that will not engage to the utmost then , as if god and true religion it self were at stake , cannot but be deemed very unworthy and detestable . whenas to be but coldly and indifferently affected in things indifferent , is in all reason to be esteemed just and good . . nor is it a whit strange to hear the pharisaical tribe complain of the true regenerate christian as unjust ; whenas the one acts according to an outward rule or tradition which was made for the meeting with their own wicked and untamed corruptions , ( malo nodo malus cuneus ) and which notwithstanding they craftily and perversly make use of by leguleious cavills to the injuring of one another or them that are better then themselves ; but the true christian acts and judges according to the living law of equity and the eternal love of god springing up in his heart . . sixthly , as for the accusation of railings and revilings , even a sober and wel-carriaged christian may well be subject to that calumnie . for the pharisee bearing himself very high in the opinion of his own either formal or phantastical righteousness , making a shift rather any way to perswade himself he is righteous and religious then by partaking of true religion and righteousness indeed ; he acting therefore according to the nature he really has , not according to what he phansies himself to be ; it cannot but happen that the true christian , endued with the divine nature and spirit of righteousness , not intending at all to raile or revile , but using the most easie and unaffected propriety of words , calling a spade a spade , as the proverb is , doing but so as adam did in innocency , giving the creatures names according to their natures , it cannot but happen , i say , that the actions and persons being foully bad of such as notwithstanding be in their own conceit as good as any , when they be called by what names express the truth of their natures and no more , that yet they will presently judge the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a railer and reviler . . now for tumultuary zeal , i must confess that pharisaical hypocrisie is such an abominable provoking thing in the sight of all the sons of god , that it can scarce fail scorching and heating their tender and lively spirits , no more then a natural flame can fail to swinge and pain our natural flesh ; which none of us can suffer with such patience , but we are ready to testifie our sensibleness both by gestures , actions and words . besides that in a moderate and well-guided zeal against the pharisaical interest , all being so rotten there , so sore and patched over with pitiful plaisters ; the least action or opposition will make them cry out , even afore they be hurt , being conscious to themselves how unsound and unable they are to abide the least measure of rough handling . so that the least vigour of opposition in good earnest against their hypocritical and unwarrantable waies will by them be deemed but bitter and tumultuous zeal . eighthly , the just and seasonable bemoanings of the dear servants of god and fellow-members of christ , when nature is very much oppressed with adversity or torment , are not to be judged rashly the symptomes of impatience or despair . for the expressing of the sense of ones misery is no vice , since the suppressing thereof may be no vertue , but rather a symptome of pride , or affectation of spartanisme . . and now in the ninth place , as for that aspersion of madnesse and phrensy the true christian has often cast upon him by the pharisaical religionist , the cause of it is plain from either of their natures , or from the nature of madness it self . for as sottishnesse and dotage is the extinguishing of reason in phlegme or cold ; so madness is the disordering , discomposing and dissipating the phansy and reason in the distemper of heat . wherefore , whereever the heat exceeds the sense and reason of him that speaks or acts , there comes in so much of madnesse as there is of that excess . but as concerning sense and reason , sith it is all one to be absent as not to appear , therefore it must needs follow , that those that speak with much zeal & vigour things very true in themselves , yet to others very incredible or unintelligible , must be by them reputed no better then mad-men . and hence it was that the governour told paul , that too much learning had made him mad . and hence probably may be the ground of that ordinary saying , nullum magnum ingenium sine admixtura insaniae . partly because no great wit can well be but with some good measure of natural heat and activity of spirit ; and partly , or rather mainly , because the improvement of these parts and wit by subtil search into things have produced such conclusions , so paradoxical and opposite to the vulgar conceits of men , and yet of such evidence of reason to the inventors of them , that they asserting with heat and confidence the conclusions to be true , to such men as were not capable of the subtilty of the reasons which infer them , could not chuse but get to themselves for their pains the reputation of men whose brains were seasoned with some strinklings at least of madnesse and phrensy . and according to this analogy may it very well be said , nullus insignis christianus , &c. that there is no notable christian that will not seem to have some spice of madness in him , especially if he be judged by the formal stiff pharisee , whose postures and actions are alwaies kept as it were in an outward wooden frame , as a childe in a standing stool ; his traditions and accustomary opinions being as deeply scored and carved in his memory , as the outward and obvious shows of things at the first sight in the world are scralled out in the rude furrows of an idiots brain . and as the unskilfull rustick would suspect him scarce sound in his senses , that should confidently speak any thing that should palpably cross or cancell those gross scrallings the sensible shew of this world has writ in his imagination : so certainly the formal pharisee would not stick to judge him mad , that with zeal and boldness pronounced such things that were not parallel nor agreeable to the preconceptions and prefigurations of his prejudiced mind ; but most of all if such things as he could get no conception at all of , they being not upon the same levell opposite , but so high removed , that they would be out of his reach of apprehension . surely the more earnest a true member of christ should be in such points , the more mad he would appear in the eyes of the cool prudential pharisee . . as for the three last aspersions that were cast on our saviour , and his true members are accordingly liable unto , the mere formal christian being judge , viz. debauchery and looseness of life , lavishments and prodigality , ambition and self-interest ; i shall briefly dispatch them all . and to the first this general consideration appertains , by how much every one is weak himself and obnoxious to temptations , by so much more suspicious he is that others transgress , when there is any thing that may tempt out the corruptions of a man ; or where there are any signs or effects of that which in some persons is naught , though those signs or effects in themselves are neither good nor bad . here the formal christian consulting with what is alive and operative in himself , viz. his inward corruption , judges the best of men after his measure ; and concludes that how he should be affected , what he should doe or suffer in such or such cases , that any one placed in the same cases and conditions doth suffer or act the like . and the more scandalous and offensive must the conversation of the most perfect and purified be , for as much as their invulnerableness and insensibleness in the midst of such vanities as others are moved with that are alive unto sin , cannot but make them more innocently free and careless in things that of themselves are not really evil . . as for the matter of prodigality , it is obvious to conceive that covetousness sitting judge , even frugality it self shall be branded with that name ; and that covetousness being so clean and dry and creditable a sin , ( as being so perfectly opposite to the mad roaring garb of the spend-thrift ) there will scarce be found a pharisee that will be so imprudent as not to retain so profitable a vice. wherefore the pharisee being covetous , the true christian , whom that noble and divine nature according to which he is regenerate has made more liberal , must needs by him be sentenced as improvident and prodigal . . lastly , for the imputation of ambition and self-interest . it is no ambition or pride earnestly to endeavour as much as in us lies to be renewed into that glorious and divine image of christ , and to contend to the utmost for the accomplishment of the same . for in this image is very eminently contained that most healthfull and comely disposition of the mind , unaffected humility . for whereas the image of christ grows not up but from the destruction and ( if it were possible ) perfect annihilation of our own stubborn and stout will , that eagerly and peremptorily ever seeks its own satisfaction , and whenever it finds it glories and arrogates to it self the success ; it must needs be , by how much more perfectly the true image of christ is recovered in us , that by so much the more fully we are freed from all pride and arrogancy . so that as it cannot be the puff of pride that should drive us on to endeavour after so high a pitch of perfection , but the divine breath of god in the soul ; no more can that pitch of perfection once attained to be any cause of pride , sith that humility is of the very essence thereof . for it is as contradictious and unreasonable , as if we should say that we become proud by becoming humble . . as for self-interest , the accusation is of that nature of the devil 's against job , doth iob serve god for nought ? men devoid of the spirit of righteousness and unacquainted with the power and pleasure of divine worth and grace , can phansy nothing there desirable but the external fruits thereof , such as honour and esteem among men , or a future reward from god. wherefore it must needs be that the pharisee or outward formalist , perceiving nothing of pleasure and sweetness in holiness and vertue in himself , if he observe others much devoted thereunto , that he must judge them to make use of those things for some other more pleasant enjoiment , as praise and applause , or a future reward ; and that they are not delighted with the things themselves . whenas certainly a true member of christ and one really regenerate into his image , could no more cease from pleasing himself and enjoying himself in the sense and conscience of this divine life , and the results thereof , all holy and becoming actions , then the natural man can cease from the enjoiments of the body , though he knows ere long his body shall afford him no more enjoiments . and yet i must also add , that it is the next door to an impossibility , that one that is become thus divine , should not have his heart fully fraught with the most precious hopes of future immortality and glory : he asked life of thee , and thou gavest him even a long life for ever and ever . . i have now finished my parallelisme betwixt the revilements cast upon our saviour and those that his truest members may be obnoxious to . which pains i think i have not at all misplaced , they tending only to the stopping of the mouths of carnal censurers , and the animating sincere christians , that they may not be discouraged from following so excellent an example by the affronts and reproaches of the world , but that they may know their own innocency , safety and freedome , while they keep in the true way , that is , in christ the son of god , who making us free , we become free indeed ; that is , free from the deceits of our own lusts , and free from the awe and terrour of imperious and superstitious men , that would obtrude their own errours upon us with as much earnestness and make them as indispensable as the infallible oracles of god. we having therefore spoken what things we thought most requisite concerning the example of christ , we proceed now to his passion , which is the fifth power of the gospel . chap. xv. . the passion of christ the fifth gospel-power , the virtue whereof is in a special manner noted by our saviour himself . . that the brazen serpent in the wilderness was a prophetick type of christ , and cured not by art but by divine power . . that telesmatical preparations are superstitious , manifest out of their collections that write of them ; . particularly out of gaffarel and gregory . . that the effects of telesmes are beyond the laws of nature . . that if there be any natural power in telesmes , it is from similitude ; with a confutation of this ground also . . a further confutation of that ground . . in what sense the brazen serpent was a telesme , and that it must needs be a typical prophecie of christ. . the accurate and punctual prefiguration therein . . the wicked pride and conceitedness of those that are not touched with this admirable contrivance of divine providence . . the insufferable blasphemy of them that reproach the son of god for crying out in his dreadfull agony on the cross ; wherein is discovered the unloveliness of the family of love. . and truly this fifth gospel-power , the passion of christ , is of so great efficacy and concernment , that our saviour seems with more then ordinary delight to have ruminated on the wonderfull effects that it would have in the world . john . . and i , if i be lifted up from the earth , will draw all men unto me ; signifying thereby what death he should die , as the text witnesses . this shews what a powerful engine our saviour himself thought his death would prove to draw all the world after him . which is a demonstration that the mind of a christian ought to dwell very much in the meditation of the death and passion of christ. the use whereof appears in another intimation of our saviour's , though more typical , yet the analogie is so plain , that no man can miss it . john . and as moses lifted up the serpent in the wilderness , so shall the son of man be lifted up ; that whosoever believeth on him should not perish , but have eternal life . this is so perfect a representation of our saviours passion , that i cannot but blame my self for not entring it amongst other prophecies that i alledged for the messiah's suffering . . and it will still appear more plainly that it was intended a prefiguration or typical prophecie of christ , if we consider that moses was not put upon it by any natural skill , as if the effigies of this brazen serpent did by any power of art or nature heal the israelites of their bitings of the fiery flying serpent . but it was an immediate direction of god , by whose supernatural power the cure was wrought : as the authour of the book of * wisdome expresly has noted , namely , that he that turned towards that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he styles it , the sign of salvation , was not saved by the thing that he saw , but by him that is the saviour of all . for beside that the whole mystery of telesmes is but a superstitious foolery , much-a-kin to and dependent of that groundless pretence of such wonderfull influences as the ancient pagan ignorance attributed to the stars ; the very matter of this serpent was inconvenient and improper for this effect , as interpreters on the place have observed . to which i might add that there is not any example of any telesmes that were ever known to cure the diseasement after this sort , that is , by only looking thereunto . and that those that have been made against scorpions or other hurtfull creatures , they have chaced them out of the place or killed them upon the spot ; but if any one were stung by these venomous serpents , there was a tactual application of the remedy to him that was hurt . . and yet i will not so much stand upon this , as that the whole business of telesmatical preparations is superstitious , and that they have no effect by any natural virtue or influence . this methinks i plainly discover out of their collections that seem most pleased in the representing of these curiosities to the eye of the world in their writings ; gaffarel especially , who does with plenty of words , but no reason at all , endeavour to make us believe that the power of telesmes is natural : but i never knew any cause managed with more slight , more loose and more frivolous arguments in my daies . but out of his own mouth i shall be able to condemn him , and upon these two accounts . first , in that according to his own conjectures and relations , the erecting and preparing of these telesmes is , as we contend , superstitious or paganically religious : and then secondly , that the effects of them , where they have any , are plainly beyond the power of any natural cause . . as for the first , himself does profess that he is of opinion that the first gods of the latines , which they called averrunci or dii tutelares , were no other then these telesmatical images . and his reason is , that they made some of these tutelar gods under certain constellations : which is no wonder say i , the host of heaven being the deities of the pagans , & telesmes and astrology both rags of that ancient superstition . and apollonius tyaneus , who trotted and trudged about the world so much to restore the heathen religion , had an excellent gift ( if historians do not belie him ) of consecrating telesmes against storks , gnats , inundations of rivers , winds and storms and other noxious things : which notwithstanding that nasute sophist philostratus was willing to omit in his legend of him , as being very solicitous to save him harmless from the imputation of being a magician , as a man may observe by several passages in him . so that either way the natural efficacy of telesmes is discovered to be but a figment . but that their formation is but a paganical superstition , those more exact collections and transcriptions of gregory will further clear , if a man do but peruse them . for there he may see how in the building of cities they did not only consult the rules of astrologie for a fit configuration of the heavens , but also sacrificed , and that sometime with mans bloud , to the genius of the place , erecting a figure of brass whereinto , as they thought , they telesmatically conveyed the tutelar deity of the city . which statue was therefore placed in some safe recess , or else in some eminent place : but whereever it was , there they conceived was contained the fate or fortune of all . of this sort doubtless was the trojane palladium , and the lame and the blinde that the soul of david so hated , . sam. . as gregory has with very good reason , i think , concluded . . this is enough to intimate from what principle these telesmatical fooleries sprung , let them be of what kind they will. and the effects of them , such as are recorded , are plainly such as cannot be imputed to the power of the heavens , if we carefully consider the circumstances of things . as for example , what influence from heaven can be derived upon a city for having the first stone of it , or any one stone of it , laid under such an aspect ? what is this to the whole city that shall be so many months , it may be years , in building afterwards ? besides that i have already demonstrated the whole artifice of * astrology to be but a foppery . so that certainly it is nothing but the consecration of the city and the recommendation of it to the tutelage of a daemon . and though we should admit that the telesmatical figure of a stork ( suppose ) or a scorpion may drive away storks or scorpions , how should the telesmatical statue of a man drive away men , and keep a fort or country impregnable from the incursions of the enemy ? as the silver statues did buried in the confines of thracia and illyria , that valerius commanded to be digged up and taken away : upon which those countries within a few daies after were overrun with the goths and hunns . besides , it is much that the humane statues should make such a difference as to take part with some men and be against others , when the telesmatical figures of other creatures drive away creatures only of the same species . which are things utterly inexplicable from the laws of nature . . if there by any natural power in these things , it must be from similitude : but it is most ridiculous to think that this similitude has any thing to doe with the stars . for though there be the name there suppose of a scorpion , yet there is no scorpion there nor the image of one . but if there were any antiscorpionical power in that constellation ; that matter or metall that will receive it at all , will receive it in any other figure as well as in the figure of a scorpion , and in some , it 's likely , better . but this influence , being nothing but some thin particles that must pervade the pores of this brazen serpent , can as easily goe out as come in , and will give place to the next influence , and so never be the same . it is simply therefore the similitude of a brazen scorpion that must drive away the scorpions : which no man can imagine any reason for , if the experience be true , but the communitie of the spirit of nature , and that instance of one chord trembling while that which is unisone to it is struck , and of sympathie in persons by reason of similitude and cognation ; as in those two young children , brothers , and extremely like one another , born at riez in france , who if one were sick , sad , sleepy , the other would be so also . which are the most plausible reasons that gaffarel alledges for his so-dearly-beloved conclusion . if therefore scorpions and gnats fled from the place upon the making of such a figure of a gnat or scorpion ( suppose ) in brass or in any other metall , i should think the reason was , because the spirit of nature being harshly affected in the body of that which has so complete a similitude with such a creature , may in some measure raise an harsh sense in those creatures , and therefore finding themselves in such a place in an unpleasing temper , they will be sure to keep far enough from it . but if this be a right cause , such a telesme may be made without any regard to the configuration of the heavens . whence again all these astrological ceremonies will be demonstrated to be but fooleries . but i shall demonstrate further that this also is a foolery , and that there is no natural efficacy at all in telesmes , and that from their own history . for either gregory or gaffarel tells us , that if part of a telesme be broken off , the effect ceases . ( which we might have alledged as an argument that the virtue is in the figure merely . ) and they instance in a telesmatical crocodile whose chap was broken off ; for then the crocodiles returned . which to me is an indication that the effect is not from the spirit of nature , but from some ludicrous and deceitfull daemons that love to befool mankind . for if telesmatical emerods and the phallus work upon those parts , why should not the above-named crocodile that wanted but a chap work upon all the parts of the crocodiles but their chaps ; which would be diseasement enough to keep them away ? and the phallus gregory mentions , ( which he rightly , i think , reckons amongst these telesmes ) cured or diseased the privy parts of the athenians , according as they received the deity to which they were consecrated . from whence a man may conjecture concerning the rest of these trumperies . . again , these telesmes are made against such things as have no life nor sense in them , as against fire and water . of which the engravements can have no such similitudes , one would think , as to engage the spirit of nature to act any way ; and yet gaffarel tells us a very reverend story of a telesme against fire found under a bridge at paris . vvhich certainly if it had any natural power to preserve the city from great fires , such as would destroy the houses , it would also have h●ndred them from lighting their candles at a tinder-box , and warming their fingers in a frosty morning . and yet this curious philosopher seems to lament the losse of that telesme , they having thereby , as he saies , exposed the city to frequent scale-fires ever since . but let the telesmatical sculpture of fire and vvater be never so like , insomuch that we may hope that it may affect the spirit of nature something ; there being no sagacity nor sense in the river lycus ( suppose ) which apollonius curb'd with such a device , nor in fire now existent , ( much lesse that which is to come ) how can they withdraw themselves from such places where telesmes are laid up , they having not , as animals have , the power of spontaneous motion ? lastly , there are telesmes that have no similitude at all with the things they are to keep off ; as that man on horseback in brasse set up at constantinople against pestilential infection , which ( say they ) being once demolished , the city has been extraordinarily subject to plagues and fearful mortalities . that ship also of brasse there telesmatically consecrated against the dangers of that tempestuous sea , it had no similitude at all of either the water or vvinde : but yet of such force it was , that a piece of it being broke off and lost , the sea returned to its former unrulinesse ; but being found and put together , the sea became quiet again . they took it therefore apieces again , for experience sake , and the windes and sea were suddenly rough and boistrous , so that a ship could not come up into harbour ; but the brazen ship being again handsomely compacted , the windes and sea were again peacefull and calme . wherefore if a man do but cast an indifferent eye upon the whole matter , it will be very difficult for him not to pronounce , that he that can believe that the power of telesmes is natural , is more irrationally credulous then the most simple superstitionist in the world . . out of what has been said it is evident that the brazen serpent erected by moses in the wildernesse was not a telesme in that sense gaffarel would understand the word , that is , a sculpture , statue or similitude of something made so by astrological art , that what effects it has for the keeping off evil or remedying what has already befallen , is merely from the concurrence of natural causes , though the application of them was artificial ; the chief whereof is the influence of the heavens and the figure of the telesme . for it is apparent there can be no such . but if they mean by a telesme , such a figure of some creature consecrated in a way of religion for the services above-named , nothing hinders but that the brazen serpent may be a telesme , whether from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an image , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes consecration . and this of moses was both a warrantable and effectual telesme . for it was by the prescription of god himself , and throughly did the effect it was set up for . but the cures that it did being supernatural , and neither the figure nor the matter of the serpent contributing any thing to the healing of them that were bitten by those fiery flying serpents , it is plain that moses had been left free from making any such telesme of the figure of a serpent , ( there being nothing in the thing it self to invite him to it ) had not god moved him thereto . nor can we imagine any other cause why divine revelation should suggest such a thing unto him , unlesse there were some mystery in it . something therefore that did notably concern the church of god was denoted thereby ; and what i was a going to say at first , having removed all obstacles i now again resume and dare pronounce , that it was a plain , though typical , prophecy of the messias his passion , and of the use of it , and so clear , that no words could have more punctually prefigured it to us . for the analogy and resemblance is most exquisite , if we cast our eye upon the whole scene of things . . for how naturally doe the israelites in the wildernesse represent the church of christ in the world ; and their being bitten with fiery flying serpents , our being poisoned and pained with vexatious lusts , and remorse of conscience when sin has entred into our souls ? what could more lively represent our saviour upon the crosse , who knowing no sin , yet was made * sin for us , then this brazen serpent set upon a pole in the camp of israel ? which indeed had the outward shape of a fiery flying serpent , but was so far from being a serpent , that it had nothing of a serpent but external form thereof , and healed all them that were bit with those poisonous and deadly serpents . so our blessed saviour devoid of sin himself , yet being in the most ugly outward appearance of sinfulnesse that could be put upon him ( he suffering betwixt two criminal malefactors , as it was prophesied of him , that he should be numbred amongst the transgressors ) he is in this posture ( where he looks so like sinfulnesse it self ) unto the whole church of god , when they are smitten with the fiery excitements of sin , or the deadly pangs or remorse of conscience , those rancorous wounds that sin leaves in the soul when she has been once bitten therewith , he is , i say , thus hanging upon the crosse , if they look upon him with the eye of faith , the most soveraign remedy and the most presentaneous asswagement of their pain and malady that can be offered to the thoughts of men , i am sure , of any humble and well-meaning man. . but for those that are self-conceited , of a perverse reason , and of an high-flown luciferian temper , that prefer the subtilty of their own opinionated wit and curious search into all secrets , and magnifie their own natural worth before the friendship of him that loved us even to the death ; these men are not fit relishers of the sweetnesse of that abundant goodnesse and kinde condescension of divine providence in his manifestation of jesus christ to the world : as neither the fiery enthusiast , filled with the sense of his own foolish revelations and divine visitations ( as he phansies them , ) so stout , so stiffe , and so perfect ( as the flatteries of his own imagination would bear him in hand ) that he findes nothing but god and himself worth thinking of , and will be an immediate reteiner to the almighty , without any interposal whatsoever . to that height and hardnesse is he swollen in his own conceit . but the true character of him is that which the apostle iude has given him , that he is but a mouth filled with great swelling words , puffed up , sensual , knowing not the spirit . such as these are those in too great a measure that wholly neglect the meditation on christs passion , though it be of so great efficacy for the quenching and suppressing of all the restlesse and fiery motions of sin in them . but execrable blasphemers are they , whose pride and conceitednesse has made them reproach the person of christ in his highest agonies on the crosse , and impute that to a sinful weaknesse and imperfection , that was but the due effect of the weight of his sufferings , who bore the sins of the whole world , and made an atonement with god for them . yet because he cryed out in the words of that psalme , which is a lively prophecie of his sufferings , my god , my god , why hast thou forsaken me ? therefore must that fanatick fool of amsterdam , and his illuminate elders , that boast so much of perfection , be more perfect then the son of god himself , whose certain appearance in the world is so clearly demonstrated out of the ancient prophecies of the old testament , and so manifestly ratified by the miracles recorded in the new. . i appeal to all men if satan himself could vent any thing more despightful and scornful against the endearing sufferings of our ever-blessed saviour , who out of tender love to mankind underwent those dreadful agonies of death , and waded through the heavy wrath of god for sinners , then these wretches have , that would recommend themselves to the vvorld under the false flourish and hypocritical title of the family of love ; whereas by antiquating the use of the passion of christ , and thus villainously reproaching christ upon the crosse , they demonstrate to all the world , that they have not the least sense or skill in so divine a mystery , but are wicked apostates from god , who is that pure and divine love , and underminers of the kingdome of his son jesus christ : in which neither such high-flown enthusiasts nor any dry churlish reasoners and disputers shall have either part or portion , till they lay down those gigantick humours , and become ( as our saviour christ , who is the unerring truth , has prescribed ) like little children ; for of such as these onely is the kingdome of heaven , as the prince of that kingdome has declared . these therefore he embraced and blessed when he was alive ; these he dying on the crosse stretched out his armes to receive ; to these he wept drops of bloud , that they might shed tears ; for these he was scourged , that they might chastise the exorbitancy of their own lusts and evil concupiscences ; for these he shed his most precious bloud , that they might die to sin , and live to righteousnesse , by that power which raised jesus christ from the dead . this is the foolishness of the crosse , a scandal not onely for such as are unbelievers , but even to many of them also that would be accounted zealous and knowing christians . chap. xvi . . the end of christs sufferings not onely to pacifie conscience , but to root out sin ; witnessed out of the scripture . . further testimonies to the same purpose . . the faintnesse and uselesnesse of the allegory of christs passion in comparison of the application of the history thereof . . the application of christs sufferings against pride and covetousnesse . . as also against envy , hatred , revenge , vain mirth , the pangs of death , and unwarrantable love. . a general application of the death of christ to the mortifying of all sin whatsoever . . the celebrating the lords supper , the use and meaning thereof . . but that this is the meaning of christs sufferings , that is , that we should also suffer in the flesh , and mortifie our sinfull members , besides what our saviour himself has intimated in comparing himself to the brazen serpent in the vvildernesse , the sight whereof did not onely asswage the pain of them that were bitten , but take away the poison , ( whence we may reasonably conclude , that the looking on christ on the crosse is not onely to heal the stings of conscience upon sin committed , but to destroy the poison and corruption of sin out of us , that we may not sin any more ) is plain , in that the apostles themselves also do urge the use of christ crucified to both those ends and purposes . saint iohn epist. chap. . my little children , these things write i unto you that you sin not . but if any man sin , we have an advocate with the father , iesus christ the righteous , and he is the propitiation for our sins . but this use of the crosse , namely , propitiation and the peace of conscience , all men catch at . there is more need of producing such places as shew the other use thereof , for the mortification of our sins . that of saint peter , epist. chap. . is very expresse . for asmuch therefore as christ has suffered for us in the flesh , arm your selves likewise with the same minde : for he that hath suffered in the flesh , hath ceased from sin ; that he no longer should live the rest of his time in the flesh , to the lusts of men , but to the will of god. for the time past of our lives may suffice to have wrought the will of the gentiles , when we walked in lasciviousness , lust , excesse of wine , revelling , banquettings and abominable idolatries . to which sense he speaks at least as fully , chap. . ver . . for this is thank-worthy , if a man for conscience towards god endure grief , suffering wrongfully . for even hereunto were ye called : because christ also suffered for us , leaving us an example , that we should follow his steps ; who did no sin neither was guile found in his mouth ; who when he was reviled , reviled not again , when he suffered , threatned not , but committed himself to him that judgeth righteously ; who his own self bare our sins in his own body on the tree , that we being dead to sin , should live unto righteousnesse ; by whose stripes we are healed . for ye were as sheep going astray , but are now returned to the shepherd and bishop of your souls . what can warrant the use of the crosse for the cure of sins more plainly then this ? . but we will hear also what saint paul saith , tim. chap. . ver . . this is a faithful saying , if we be dead with christ , then shall we also live with him ; if we suffer , we shall also reign with him ; if we deny him , he will also deny us . this is most certainly true as well of inward mortification as of outward trouble ; and the mention of the death of christ is to support our spirits in the enduring of both . and philip. . ver . . that i may know christ , and the power of his resurrection , and the fellowship of his sufferings , being made conformable to his death ; viz. that as christ died upon the crosse , so he might be crucified to the world and all the vain lusts thereof : and those that walk otherwise , he cannot but proclaim them enemies to the crosse of christ , whose god is their belly , and whose glory is their shame , who minde earthly things , ver . . and galat. . . but god forbid that i should glory save in the crosse of our lord iesus christ , by which the world is crucified to me , and i unto the world ; that is , the world is but a dead spectacle to me , my affections being dead to it . i will close all with that excellent place , rom. . . know ye not that as many of us as were baptized into the lord iesus christ , were baptized into his death ? therefore we are buried with him by baptisme into death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newnesse of life . for if we have been planted together in the likenesse of his death , we shall be also in the likenesse of his resurrection . knowing this , that our old man is crucified with him , that the body of sin might be destroied , that henceforth we might not serve sin . for he that is dead , is freed from sin . . you see how the most urgent exhortations of the apostles to kill and overcome our lusts are back'd and edged , if you will , with a reflexion upon the crucifixion of our saviour . which allusion , if it were no more then that odde perverse sect ( which i have so often named ) would make it , ( who desire to allegorize away the whole history of christ to a mere fable , as if it were nothing but a mere fictitious representation of things to be morally transacted in us ) truly the argument were nothing . for the death of a ram or a goat would serve to represent the sacrificing of our sensual lusts , rather better then the death of christ , who was so innocent a person . but the stress of the argument lyes in this , that a person not onely so immaculate and innocent , but so holy and sacred , so honourable and divine ; that the son of the living god , declared so from heaven , foretold evidently by the mouths of the most infallible prophets , and that at the distance of so many ages , and undeniably demonstrated to be such by his own miracles , and by that miracle of miracles , his resurrection from the dead , and his visible ascension into heaven in the eyes of his disciples ; that this so noble and divine a person , that this son of god should in dear compassion and love to mankinde give himself up , not onely to a poor despicable beggarly life , but be contented to be whipped and scourged , and put to a death both painful and shameful with thieves and malefactors , and this merely to atone the wrath of god , and open the gates of heaven to bewildred mankind that were wandring further and further from their primeval happiness ; this is such an argument as would melt the hardest heart ; and awake the dullest understanding into a quick and chearful apprehension of that duty that so nearly concerns him , viz. to be , if it were possible , more resolvedly willing to die to all his sins and worldly vanities , then christ was to lay down his life to redeem him from them . . this mighty power of the death of christ is of such invincible efficacy to them that will but seriously dwell upon the meditation thereof , that no strong hold of sin will be able to resist it ; no evil and inordinate affection , but the consideration of this passion will calm , keep under , and utterly subdue . the very counting the circumstances of his sufferings will put us out of conceit even with those vices that we have most familiarly entertained , and still all those perturbations and disquietnesses of minde that the crossest accidents of the world and our own weakness can expose us to . art thou a lover of money ? how canst thou abstain from blushing , whilst thou remembrest that covetousnesse betraied and sold thy saviour for thirty pieces of silver ? or refrain from communicating thy goods to the poor , when christ has been so prodigal of his bloud for thee ? art thou proud ? how canst thou but be ashamed to exalt thy self , when the onely-begotten son of god took upon him the form of a man , yea of the lowest sort of men , and humbled himself , and became obedient to death , even the reproachful death of the crosse , that he might teach us humility , that the same minde might be in us that was in him , as the apostle speaks ? art thou neglected , scorned , or reviled ? thy saviour was buffetted , mocked and spit upon . are thy inferiours preferred before thee ? barabbas was held a more worthy person then iesus . are thy friends false to thee ? christ was betraied by iudas with a kisse . dost thou fall from , or fall short of thy expected honours ? iesus wore no earthly crown but that of thorns , nor scepter but a reed , nor any robe but such as the abusive souldiers put on him to make legs to him and mock him . art thou traduced for one as not sound in thy religion ? thy saviour was accused as a blasphemer . what motion therefore or disturbance of pride shall be able to disquiet thy minde , if thou do but reflect on thy saviours sufferings ? . and for envy , hatred and revenge , how canst thou harbour the least touch or sense of them , while thou lookest upon him who out of love laid down his life for us , even then when we were enemies to him , yea , for those very persons that crucified him , praying unto god for them , father , forgive them , for they know not what they do ? and if thou be transportable into vain mirth , what can better calm that giddy temper then the remembrance of his sadnesse , whose soul was sorrowful even unto death ? and if the highest and most searching afflictions attempt thee , what can more strongly arm thy patience , then if thou ruminate on that bitter cup , the consideration whereof put thy saviour into such an agony , that he sweat drops of bloud that fell down to the ground ? and lastly , if lust and wantonness do assault thy soul , the most present remedy is the contemplation of thy dying lord and master , who with his out-stretched arms on the crosse to embrace thee , presents himself a corrival in thy strongest affections . look upon his inclined head , not crowned with roses but wounded with thorns ; view his half-closed eyes , heretofore filled and beautified with lucid spirits , whose milde motions were the perpetual interpreters of his kindness and compassion to the sons of men , but now overcast with the heavy cloud of death . kisse his cold and pale lips , and receive his last breath , and tell me if thou didst not hear this whisper in it , canst thou love any thing better then me , who out of love do undergo this painfull and reproachfull death for thee ? . but what i have appropriated to this foolish passion of wantonnesse , may equally take place in any inordinate affection ; and our saviour may justly expostulate how unkindly , how ungrateful he is dealt with , when his pretended disciples refuse to mortifie any lust whatsoever for him , who gave up himself to death for them . this consideration is so urgent and convictive , that none that have the least spark of ingenuity can be able to resist it . and therefore whatever conceited high-flown fools may imagine of the cross of christ and the meditation of his crucifixion , as a thing that may rather fit children in christianity then grown men ; i say , it is the great power of god to salvation : and so long as a man findes any sin in him , he is to have recourse to it for his cure , as the israelites in the wildernesse , as often as they were bit with the fiery flying serpents , were to look up unto the brazen serpent which moses had erected in their camp. and those that make no use of the benefit thereof , i should suspect them to be no israelites , but a gen●ration of vipers or serpents themselves , to whom the poison of sin is so congenerous , that it is their nature and pleasure , no pain at all to them ; so that they desire no cure , but flee from the crosse , as scorpions do quit the place where a telesme is erected against them . . but our saviour christ knew the power and efficacy of his passion so well , that he made a speciall provision for the commemoration of that often which it was fit he should suffer but once . this we usually call the eucharist or the holy communion . a solemnity never to be antiquated , till our saviour return again to judgement visibly in the clouds of heaven , as s. paul intimateth , cor. . . for as often as you eat this bread or drink this cup , you do shew the lords death till he come . for the solid use of it cannot cease till then when all is accomplished . for so long as men are to have any growth in godlinesse , or are to animate themselves to any holy designes , or sin is to be encountred with , or thanks to be given for the victories of the cross , the holy eucharist cannot possibly cease . for the most proper preparation for the receiving of the sacrament is a serious meditation on the passion of christ , which is commemorated therein . the consideration whereof , what mighty power and efficacy it has for the vanquishing and subduing of all manner of sins and corruptions , i have given sufficient intimation . so that every celebration of the communion should be as it were a repeated resolution and corroborated conspiracy in the bloud of the new covenant , to do our utmost against all the powers of sin , of darkness , and of the devil ; and this upon the sense of that great love and loialty we owe to our dear saviour and soveraign iesus christ , who died for us , and poured out his own bloud to glue and cement us to himself and to one another . so that the mystery of christian religion is a mystery of the deepest and dearest friendship , and of the most indissoluble union of affection that can possibly be excogitated . wherein neither distance of place nor time can make any division , but it holds together heaven and earth , and bindes what is past to what is present , and actuates and invigorates what is present , to a prosperous and successful bringing on that which is to come . thus it is with all those that are true christians , and do really communicate in the bloud of christ ; they have one minde and one heart , they have one vote and one interest , which is the advancement of the kingdom of the lord jesus christ in the world in truth and holiness , and that christian peace , faith and love may flourish even to the ends of the earth . chap. xvii . . the sixth gospel-power is the resurrection and ascension of christ. the priviledge of this demonstration of the soul's immortality above that from the subtilty of reason and philosophy . . the great power this consideration of the soul's immortality has to urge men to a godly life : . to wean themselves from worldly pleasures , and learn to delight in those that are everlasting : . to have our conversation in heaven . . the conditions of the everlasting inheritance , . further enforcements of duty from the soul's immortality . . the sixth gospel-power is the contemplation of the resurrection and ascension of christ ; in respect of which stupendious event the apostle has declared how it is christ jesus that has abolished death , and brought life and immortality to light through the gospel . for truly whatsoever traditions there were amongst the iewish rabbins , whatever disquisitions or conclusions amongst the philosophers , whether platonists or aristoteleans , concerning the soul's immortality , they were either so uncertain and fallacious in themselves , or so subtil and unintelligible to the people , that they could not satisfie the world concerning this so important a matter . and if a man should write never so accurately and apodictically of this point , the use thereof would reach but to a few , namely such as are of a very patient and comprehensive spirit , that have leisure and take delight in perusing of subtil and close-wrought contextures of reason ; which to most men is a toilsome and tedious thing . and when a man has writ and read all he can of this subject , and has met with the very best and most demonstrative arguments for the conclusion ; yet for use and service , the recollection of them is voluminous and cumbersome , as well as the collections from them doubtful and fallible , at least to them that are not fully masters of their reason . but as the resurrection and ascension of our saviour is certain , as known to be de facto by abundance of witnesses ; so is the remembrance and representation of it to our mindes at once , and strikes strong upon our phansie , and reaches our reason with that powerful conviction , that believing this , we cannot any longer doubt of either the existence of god , or our own immortality . and if we once be but well assured of the existence of god and of our own immortall state after this life , methinks this alone should be able to lift us above all the snares that satan has laid in this world to entangle us . . mortality , one would think , if well considered , might give us some check from too eager pursuit of honours and riches , from worldly plots and designes , as also ( for fear of diseases that accelerate death ) from over-lavish indulgence to sensuality and intemperance . but the certainty of a life to come , the condition whereof shall be such as our demeanour here layes the seeds of , whether for happinesse or misery , and that in a measure unspeakably above what happens , or can happen in this life ; this consideration must have such virtue in it , if we duly meditate upon it , that it should win us with all willingnesse to forsake all the unlawful pleasures and projects of this transient world , to get some sure interest in that which is to come , and not to trust all in one bottom , if any thing at all , i mean in the leaking vessel of this mortal body , which is ever and anon ready to sink or topple over , and so to drown all the hopes we placed in it . wherefore , as ye heard out of saint peter , we are , like strangers and pilgrims in this life , to abstain from fleshly lusts which war against the soul ; that our minds going out impolluted of the foulness and contagion of this defiled earth they sojourn in , may be received into the happy society of just men made perfect , as the author to the hebrews speaks . whenas if they go out foul and impure , their reception must be accordingly , they being given up into the power of those deformed fiends of hell , the very thoughts of whose sight and company might be enough to affright any man that is not atheistically sortish from assimilating himself to those nasty gaol-birds by repeated acts of vice and wickedness . besides what smart of punishment shall reach both their outward senses and guilty consciences by the inevitable rod of god's justice upon them . . vvherefore it is most indispensably rational , to use this vvorld as if we used it not , and to addict our selves to such pleasures as are most proper to the other state ; such as are those most delicious touches & senses of the divine love , or that pure and intellectual affection which s. paul calls charity : vvhereby we delight in the good of another , as if it were our own ; whereby we rejoice in the wisdome & goodness of god displaied his creatures ; whereby we ardently desire the advancement of the kingdom of christ infinitely before any private advantage whatsoever , and do faithfully assist and earnestly expect the joyful accomplishment and finishing of the great mystery of godliness in the fullest period thereof , to a final triumph over sin and satan , and a perfect redemption of the church of christ into the glorious liberty of the sons of god. . these are the warrantable pleasures of the soul that has a designe upon the life to come , of a soul that is risen with christ , and therefore seeks those things that are above , where christ sitteth on the right hand of god. and upon this very consideration the apostle enforceth his exhortation , colos. . mortifie therefore your members which are upon earth , fornication , uncleannesse , inordinate affection , evil concupiscence , and covetousness which is idolatry . and our saviour in his sermon on the mount , lay not up for your selves treasures upon earth , where moth and rust doth corrupt , and where thieves break through and steal : but lay up for your selves treasures in heaven , where neither moth nor rust doth corrupt , nor thieves break through and steal . for where your treasure is , there will your heart be also . and therefore saint paul professes of himself ( and exhorts others to imitate him ) that his minde is wholly taken up with those things which are above , philip. . . brethren , be followers of me , and mark them that walk so as ye have us for an example . for our conversation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our municipal affairs , our negotiations of greatest concernment are in heaven , of which city we are , and from whence we look for our saviour the lord iesus christ , who shall change our vile bodies , that they may be fashioned like to his glorious body , according to the working whereby he is able even to subdue all things unto himself . . and verily he that through faith is once possest of these things , it is a wonder to me how he can think of any thing else : as the prisoner could not abstain from the pleasure of thinking of the known day of his liberty , or a poor man of an inheritance that would certainly fall to him within the term of few years . and if it were conditional , as this of the kingdome of heaven is , we may easily conceive how much he were concerned to have a care punctually to observe the conditions propounded , or earnestly to endeavour to get such qualifications as that he may not forfeit the enjoiment of that fortune which otherwise would naturally fall to his share . and how they are to be qualified that are to be heires of that everlasting inheritance , the scripture doth plainly set out ; there must no unclean thing enter into the holy city . none can be heirs of this kingdome but the sons of god , nor any be the sons of god but those that are led by the spirit of god , rom. . and what are the fruits and effects of that domestick guide , the apostle has plainly told us already , galat. . that the fruits of the spirit are love , ioy , peace , long-suffering , gentlenesse , goodnesse , faith , meekness , temperance . and they that are christs ( in whose title alone it is that we can lay claim to heaven ) have crucified the flesh with the affections and lusts . and again rom. . if ye live after the flesh , ye shall die ; but if ye through the spirit do mortifie the deeds of the body , ye shall live : that is to say , ye shall live the life of peace and joy and righteousness here , and of eternal glory hereafter . . wherefore we see what an urgent power the meditation of future happiness is to the believer , to make him endeavour to the utmost to be partaker of the divine nature , and to aspire to a due measure of holiness , without which we shall necessarily be frustrate of our expected happiness . the consideration whereof cannot but wean him from all the exorbitant desires of the pleasures , profits or honours of this world. which though they had not intermingled with them many vexations and distasts , much care and solicitude , but were certain for this life and entire ; yet life being uncertain , and the longest terme thereof but like a dream , or a post that goes by , in comparison of our future abode elsewhere , i dare leave it to the worldly mans own computation , what a pittiful bargain he has made in forgoing what is to come for these temporary enjoyments : worse far then he that sold his birth-right for a mess of pottage . but i shall not dilate any further on so plain a matter . all the wit and rhetorick of man cannot move him whom those known , but weighty , words of our saviour will not ; vvhat will it profit a man to gain the whole vvorld , and to lose his own soul ? chap. xviii . . the day of judgement , the seventh and last gospel-power , fit as well for the regenerate as the unregenerate to think upon . . the uncertainty of that day , and that it will surprize the wicked unawares . . that those that wilfully reject the offers of grace h●re , shall be in better condition after death then the devils themselves are . . a description of the sad evening-close of that terrible day of the lord. . the affrightment of the morning-appearance thereof to the wicked . . a further description thereof . . the translation of the church of christ to their aethereal mansions , with a brief description of their heavenly happinesse . . we come now to the seventh and last power of the gospel , which is the consideration of the dreadful solemnity of the day of iudgement ; the very mention whereof from the mouth of paul made felix the governour to tremble . and i must confess it is so hard an engine , that it is more fit to beat upon the obdurate hearts of the unbeliever and unregenerate , that are crusted over with iron and flint , then for battery against the truly regenerate and sincere believers ; for those other powers of the gospel are more proper and abundantly sufficient for carrying them on with courage and constancy in the waies of god. but there is in the day of iudgement an object not misbeseeming their most serious thoughts ; which is the perfecting and finishing of the redemption of the godly . vve shall not all sleep , but we shall all be changed , and that for the better . for whatever is mortal , then shall put on immortality ; and none of the saints shall be worse clothed then in a body of an heavenly and aethereal consistence . this is that incorruptible crown of glory , of life and of righteousness , which the apostles mention , and s. paul expresly declares to be laid up for him against that day , namely , the day of iudgement ; which the lord the righteous iudge shall give him at that day , and not to him alone , but to all those that love his appearing : that is to say , whose affections and consciences are so sincere , that they longingly expect when he will consummate and finish the happinesse of his church ; and should be so far from fear , that their hearts would exult for joy , to hear the sound of the trump , and see the sky grow bright by the overspreading of his heavenly camp in the air. . this meditation therefore reaching as well the unconverted as the converted , it had been ill omitted of us . and that it may take the better effect , we are to suggest what will be able to break down or prevent such false and foolish fortifications as the minde of man may rear up against it , to bear off the powerful assaults it makes upon his soul and conscience . these are chiefly two . the one , the long intervall of time from hence to that day , which makes the terrour thereof little , as things seem lesse the farther they are removed from our eyes . the second is , the hope that within so long a space they may have time to repent and be converted , though they live as they lift in this life : for they may prepare themselves for that day in the other life which is to come . but to the first i answer , that the approach of this day is very uncertain , ( by reason of the obscurity of prophecies and of the very completions of them ) and is left so , for the present exercise of the good , and the perpetual vexation of the wicked both in this state of things and that which is to come . his appearance therefore will be sudden like a comet or blazing-star , which no man could tell when it would first appear ; but more terrible and minacious by farre , not threatning the death of this or that prince , or the change of this or that state , but the overturning of all states and kingdoms , and the burning up the earth with all the works and inhabitants thereof with unquenchable fire . and that evil which a man does not know but may begin to morrow , if duely thought upon , cannot seem at a great distance , but near at hand , and ready to surprise him . . to the other i answer , that he that wilfully rejects the offers of grace and opportunities of becoming holy and good in this life , he shall have no more priviledge in the other then the devils themselves have , who , as s iude expresly tels us , are reserved in everlasting chains of darknesse unto the iudgement of the great day ; who shall then inevitably undergo the fate of sodom and gomorrha , who are set forth for an example , suffering the vengeance of eternal fire . and what manner of persons these are , iude and peter have both very graphically described : such as had totally evaded all obligation to true holinesse and righteousnesse , and were of an impure and foul conversation , filthy dreamers , defiling the flesh , despising dominion , and speaking evil of dignities ; followers of balaam , perverting the truth for a reward ; spots in the christian societies , feeding themselves without fear ; clouds without water , blown about with every winde of false doctrine ; fruitless trees ; raging waves of the sea foaming out their own shame ; wandring starres to whom is reserved the blacknesse of darkness for ever . no more hope of them therefore then of lucifer and his accursed accomplices . and s. peter pronounces the same sentence of them , for they are plainly the same persons , namely , bold and daring spirits , arrogant and self-conceited , despising government and reproaching authority ; such as speaking great swelling words of vanity , allure through the lusts of the flesh , in much wantonnesse , those that were clean escaped from them that live in errour ; day-rioters , having their eyes full of adultery , that cannot cease from sin , or forbear the recommending of the liberty thereof to others , but beguile unstable souls ; having their hearts exercised with crafty and covetous practises ; wells without water ; clouds carried about with tempests , adjudged to utter darkness for ever . for with the devils they are cast down into hell , and delivered up even as they to chains of darknesse , to be reserved to the day of iudgement , pet. . so that there is no more hope of such impenitent sinners that have laid waste their consciences , and wilfully neglected or resisted the manifold convictions , clear illuminations , and frequent offers of grace and assistance from the dispensations of the gospel , after this life , then there is of those old apostates , the wicked spirits that are kept as prisoners in hell , till that fearful and terrible day of the lord. . that day of the lord wherein all unbelieving flesh shall tremble , and every face gather blackness . for this will prove a day of wrath indeed , a day of anguish and distresse , a day of devastation and desolatenesse , a day of darknesse and of gloominesse , a day of clouds and of thick darknesse ; a day of the trumpet and alarm against the fenced cities and the high towers , not of iudah only , but against all the nations of the earth . for the lord himself will descend from heaven to revenge him of his enemies . he shall take to him his iealousie for compleat armour , and turn the whole creation into weapons of his displeasure . his severe wrath shall be sharpened for a sword , and the world shall fight with him against the unwise . then shall the right-aiming thunderbolts go abroad , and from the clouds as from a well-drawn bow shall they fly to the mark . and hail-stones of wrath shall be cast as out of a stone-bow , and the waters of the sea shall boil and rage against them , and hot scalding flouds shall overflow them and drown them : and they shall be blown about with fiery windes , and wearied out with the whirlwinde , and they shall have no peace nor solace for ever . the moon and stars shall withdraw their shining , and the sun shall be turned into bloud . for nothing but mists and fogs and stench , nothing but sulphureous vapours , smoring heat , dark clouds charged with horrid thunder and lightning , immense earthquakes and innumerable eruptions of subterraneous flames , crackling volcanoes , smoaking mountains , high flakes and tortuous streams of fire from burning forrests and woods , lowd shreeks and howlings of affrighted men and beasts , grim and grisly apparitions , deep and dreadful groans of tormented ghosts ; nothing but such uncomfortable objects as these shall fill up the scene of the earth and air , when once that final vengeance has seised upon the wicked . . this is the sad evening-close of that terrible day of the lord ; and the morning-appearance thereof will not be much more chearful to either the hypocrite or prophane person . for the hopes of the hypocrite cannot but fail , and his heart sink like a stone , while he sees the righteous judge that tries the heart and reins coming in the clouds of heaven to execute vengeance on the wicked , and to deliver the godly from that imminent fate that attends the earth . and the proud scoffing epicurean that laugh'd at religion as a piece of weakness and foolery , and impudently denied there was either god or providence in the world , he will then to his utter shame and confusion acknowledge his own philosophy , which he thought such an high piece of wit before , the most unhappy folly and madnesse he could have light upon . for he shall be confuted to his very outward senses , when he shall see christ himself appear with all his heavenly host attending him ; when he shall hear the sound of the trump , and see forthwith the whole air filled with his glittering legions consisting of saints and angels . for the trump shall sound , saith the apostle , and then those that have already departed this life shall immediatly appear in their celestial harness , in their glorified bodies . for those that are alive shall not prevent those that are dead , but rather the contrary . for those that sleep in jesus will god bring with him , and harness them with the bright armour of life and immortality , whereby they become part of that glorious angelical host wherewith our dread soveraign and blessed saviour jesus christ will face the earth a while , to the exceeding great astonishment and terrour os the wicked world. . out of which by the ministry of his angelical troops will he gather his saints that are found alive in the flesh from all the corners of the earth , as the angels plucked lot out of sodom , when the city was to be destroyed with fire and brimstone from heaven ; a type questionless of this final judgement . and whether it be by the quick descent of fiery chariots , like that of elias , who was safely thereby conveighed to heaven , and about a thousand years after conversed with our saviour on the mount ; or bright shining clouds , glistering with the glory and lustre of their celestial guides , be made foot-stools for them to get up on ( for there is no fear that the weight of their bodies should break through , their earth and flesh being of a sudden changed into pure aether ; ) or whatever other pomp and solemnity there may be in their transportation from the rest of the world unto that glorious company that strikes all mens eyes with amazement , while they look up into the sky ; this visible selection of the good from the bad must needs fill the hearts of the wicked with unspeakable dread and horrour . and that partly by reason of the present wonders of this unexpected supernatural visitation , which thus suddenly has surprised them through unbelief ; and partly from the sad presage of what will follow , even that horrid and dismal tempest which we have already described , that endless night of thunders and lightnings and earthquakes , of roarings and howlings and utter confusion and destruction for ever . . which direful vengeance having once entred upon that execrable crue , forsaken of god and given up to the merciless rage of the incensed elements , the victorious church of christ retreats with the rest of the angelical hosts , marching up the ethereal regions in goodly order and lovely equipage , filling as they go along the re-echoing sky with songs of joy and triumph . for this is the greatest day of solemnity , the highest festival that can be celebrated in the heavens ; whose inhabitants if they rejoice at the conversion of one sinner , what joy and rejoicing must they express at the complete redemption of the whole church ? when jesus christ the prince of our salvation , who is able to save to the * utmost , has perfectly redeemed us body and soul , and leading captivity captive , rescuing us from the power of hell , death and the devil , does resettle us again in our own land , and reestablish us into the ancient liberties of the sons of god , making us fellow-citizens with the pure and unpolluted angels , and free partakers of all the rights and immunities of the celestial kingdom ; even of that kingdom where there is order and government without envy and oppression , devotion without superstition , beauty without blemish , love without lust , sweetness without satiety ; where there is outward splendidness without pride , musick without harshness , friendship without designe , wisedom without wrinkles , and wit without vain-glory ; where there is kindnesse without craft , activity without weariness , health without sickness , and pleasure without pain ; and lastly , where there is the vision of god , the society of christ , the familiarity of angels , and communion of saints ; where there is love and joy and peace and life for evermore . upon the consideration of which ineffable happiness , what inference can be more genuine then what s. paul has made already on the same subject ? wherefore , my beloved brethren , be stedfast , unmoveable , alwayes abounding in the work of the lord ; forasmuch as ye know that your labour is not in vain in the lord. chap. xix . . that there can be no religion more powerful for the promoting of the divine life then christianity is . . the external triumph of the divine life in the person of christ how throughly warranted and how fully performed . . the religious splendour of christendom . . the spirit of religion stifled with the load of formalities . . the satisfaction that the faithfully-devoted servants of christ have from that divine homage done to his person , though by the wicked . . i have now sufficiently exposed to your view the nature and use of this seven-fold engine , these seven powers of the gospel , how potent they are to beat down every strong hold of sin , and to raise up the divine life and spirit of righteousness in us . that they have done so little execution in christendom hitherto , that disquisition i shall deferre till its due place . in the mean time i appeal to all the world if there can be invented a religion more powerful for this purpose then the christian religion is . . but for the external triumphs of the divine life in reference to the person of christ , the usefulness of our religion in that point is demonstrable not only from the frame thereof in it self , but from the long and constant effects it has had in the christian world. for as for the frame of our religion , we have therein a full warrant to do the highest divine homage to christ that we can express ; he being so clearly therein declared the true son of god , not only by several testimonies from heaven , but also by that supernatural manner of his generation in the womb of the virgin by the overshadowing of the holy ghost , by his mysterious union with the eternal word , by his miraculous resurrection from the dead , and by his visible ascension into heaven , and session now at the right hand of his father . this is warrant enough to do all divine homage to our blessed saviour , as to the only-begotten son of god. and truly the church , to give them their due , has not been sparing ; the very constitution of our religion being so effectual for this purpose . for so divine a person as christ was , namely , the very son of god , and yet condescending to undergoe so horrid a death for the world ; how could engaged mankind stint themselves from shewing of all manner of expressions of love and devotion toward him ? . wherefore they erected innumerable magnificent structures of temples , chappels , and other religious edifices , and consecrated them to his name : they endowed the christian priesthood with ample riches and dignities ; set up church-musick , sung divine anthems in honour of our saviour , adorned their churches , celebrated his passion with unexpressible reverence , instituted festivals , and filled both time and place with such variety of ornaments , that a man might observe that the greatest part of the splendour and pomp of christendom was in reference to their religion . which certainly would have been a very goodly and lovely spectacle , if superstition , hypocrisie , and ecclesiastick tyranny could have been kept out . . but this external worship and the ceremonies thereof , things equally performable by the evil and the good , by the regenerate and mere natural man , these took growth enormously , and like ranck weeds choaked the corn : or , what happens in full and over-fed bodies , in which natural heat and activity is very much lost , the huge load and bulk of visible formalities extinguished the life and spirit of religion . . but however this outward homage to our saviour continued and does continue in a great measure over the face of christendom to this very day , though their expressions are not alike courtly every where . which continuation of divine honour done unto him cannot but gratifie his faithfully-devoted servants , they having a deep resentment of the shameful sufferings their lord and master underwent out of his dear love to them ; and therefore do naturally rejoyce at this tribute of divine adoration the world gives to so holy and sacred a person , it being so sutable a part of compensation of his humiliation and reproach . besides that they receive some satisfaction , that divine providence has so brought it about touching the true members of christ , whose principles are so opposite to the guise of the world , and their persons so contemptible , that yet the world are fain with the lowest prostrations to adore that in christ , which they kick about and trample upon so in his despised members . but i will insist no longer on this theme , having spoke enough of it elsewhere . we have now shewn the usefulness of the mystery of godlinesse in all holy and religious respects : i shall adde only a word or two in reference to things of this life , and so conclude the fourth part of my discourse . chap. xx. . the usefulnesse of christianity for the good of this life , witnessed by our saviour and s. paul. . the proof thereof from the nature of the thing it self . . objections against christianity , as if it were an unfit religion for states politick . . a concession that the primary intention of the gospel was not government political , with the advantage of that concession . . that there is nothing in christianity but what is highly advantageous to a state-politick . . that those very things they object against it are such as do most effectually reach the chief end of political government , as doth charity for example , . humility , patience , and mortification of inordinate desires . . the invincible valour that the love of christ and their fellow-members inspires the christian souldiery withall . . that christianity contributes also to the happinesse of this present world , is evident both from the testimony of christ and his apostles , and also from the nature of the thing it self . matth. . where our saviour having exhorted us not to be over-sollicitous for the things of this life , food and raiment ; setting before our eyes the care of divine providence in creatures of far lesse price then our selves ; how the fowls of the air are provided for , that neither sow nor reap , nor gather into barns ; how gloriously the lilies of the field are arraied , that neither weave nor spin : he concludes , that we should not so eagerly and carefully seek after those things as worldly-minded men do ; but seek ye first the kingdom of god ( saith he ) and his righteousnesse , and all these things shall be added unto you . for your heavenly father knows that ye have need of all these things . and paul to timothy , godlinesse is profitable for all things , having the promise of this life and that which is to come . . and if we consider the nature of the thing it self , there is an accruement of present happinesse from true christianity , not only by virtue of promise , but even by natural dependence of causes and events ; especially when that christian frame of spirit has arrived to any considerable degree of perfection and maturity . for there is no such obliging person in the world as a mature and ripe christian , nor any truer policy then to be obliging . which temper the more sincere it is , the more taking it is , and the more sure fortress against adverse fortune . wherefore what advantage humanity has , he has it in the greatest measure . besides that his calm and castigate spirit makes him sensible & discreet above all expression , and of a sagacity beyond all conceit of the unregenerate man. his faithfulnesse also and honest and chearful industry have their proper blessing attending them . and his moderate desires of riches and honours and his laudable use of them , unblemished with any blot of either sordid covetousnesse or vain ostentation , prevents or beats back the ill-aimed darts of secret malice and envy . and if but a meaner share of the things of this world be allotted to him , yet his contentments are not the lesse , he finding that true which both david and solomon have pronounced , that better is a little that the righteous has then great possessions of the ungodly . and when more unsupportable pressures and afflictions fall upon him , such as great fits of sicknesse , imprisonment , and the approaches of death , his advantages in this condition are unspeakably above what any other mortal is capable of . for the more these urge his outward man , the more his inward is inflamed and excited to the exercise of those powers that are most holy and precious ; and needing no admonition , ( though so fit and apposite as that of epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the circumstances of things themselves will assuredly awaken this christian champion to the exertion of all the strength of his soul , and to the successful use of his spiritual weapons wherewith he is armed against the day of battel . for faith and devotion and invigorated meditations of the other state will so fortifie his spirits and strengthen his minde , that in all this affliction he will become more then conquerour through the power of christ that enables him to all things . and by how much the enjoyments of this present life are diminished , the more his thoughts are cast upon those that are to come . . this brief intimation shall suffice to shew how serviceable christianity is for comfort and solace in this present life to every true christian in his private capacities . but i must not omit to discover also that advantage which a communialty has by becoming truly christian. which i am forced to the rather , because some have not stuck to pronounce of christianity as of a religion never intended for bodies politick , and very disadvantageous for publick concerns : as if christian humility , mortification of the flesh , and patience of injuries , would so cow and soften a nation , that it would make them as helplesse as innocent , and thus betray them to the victorious fierceness of their invading neighbours ; and the precepts of charity so indispensably urged but slacken the hands of those that are able to work , and fill the whole land with lazy beggars . such like cavils as these have some ill-willers not only to christian religion , but ( as i suspect ) to any religion that would curb their inordinate affections , invented and cast abroad ; but more to the detection of their own ignorance and shame , then of any imperfection or unfitness in christianity , whereby it may not be the religion of the most flourishing states and kingdoms that can be constituted . . in answer therefore to the proposed objections , i will in the first place acknowledge with them , that the gospel was not intended primarily for the advantages of this life , nor bore in it any politick design for the administration of publick affairs of state ; but for making men in their private capacities good and happy , and for working their spirits into such a frame of life and holiness as would most certainly assure them of that joy and glory that is laid up for believers in the other world. but withall i cannot but take notice , by how much it is plain that there is no political or worldly design in the gospel , by so much the more evident it is that there is no deceit nor falshood therein ; and that it is not the cunning contrivance of some crafty law-giver , but an holy , sincere and infallible testimony of the will of god concerning the true way of salvation , and of the everlasting happiness of the souls of men . . but though i have been so liberal as to allow them thus much , yet i deny that there is any thing in christian religion but what is not onely not inconsistent with , but highly advantageous to a state or kingdome that becomes truly christian. for empty noises and names of things do nothing . wherefore i shall affirme , that whatever advantages other religions may be thought to have for conscientious obedience to the supreme powers and faithfull dealing betwixt man and man , ( which is the universal scope of all religions as they are made serviceable to bodies politick ) christianity has these , and upon more evident and unquestionable grounds then any religion else whatsoever . for what religion is there in the world that can give that demonstration of a life to come , that christianity doth in the resurrection of our blessed saviour , that infallible pledge of immortal happiness to all his followers ? the truth therefore of christian religion rightly represented being so irrefutably convincing to both the learned & the unlearned , the heart and conscience not onely of the people but also of the magistrate will be the more irresistably bound to the performance of their mutual duties one to another . the result whereof is an unviolable peace , and with that , all such comforts of life as the best laws and governments pretend to aime at for making a nation happy . . nay i adde further , that those things that they object against christianity are such as , if a nation become truly christian , do most effectually reach the chiefest ends of political government . of which one main one is mutual succour in time of need . and what is more proper for this then charity ? nor is there any fear that this proneness to help one another shall relaxate the endeavours of the generality of the body politick , but it only sweetens their care and industry , and takes off that torturous solicitude that must naturally attend those that know too well , that if they cannot hold up themselves , they must certainly perish . which desperate consideration forces them to all possible tricks & frauds for self-preservation . which uncomfortableness of life and the evil temptations thereof are prevented in a common-wealth that is truly christian , and consequently sincerely charitable . neither will laziness thereby be nourished ; this same christian frame of spirit making them all more ambitious of doing then receiving good ; according to that noble saying of our saviour , it is a more blessed thing to give then to receive . . and as it is without controversie that humility , the patient suffering of injuries , and the mortifying the exorbitant desires of the flesh , do tend most certainly , in a polity that is become thus christian , to a constant peaceableness and a faithful and impartial administration of iustice in all things , ( for from whence is warre and dissension , violence and injustice , but from the inordinate lusts of the flesh , from pride and desire of disproportionable revenge ? ) so is it as true also that they make us not a whit more liable to the invasion of our enemies , as becoming thereby more cow'd or soft in spirit . for a due castigation of the lusts of the flesh rendreth the body more healthful and hardy ; whenas luxury will certainly make it rotten and effeminate , and expose it to all manner of diseases . and it is a very unskilful conceit to think that humility will make them such tame things , that the enemy may take them up and carry them away at his pleasure : for christian humility does not consist in being content to be brought under bondage by men , but in not despising others , and not arrogating any thing to our selves , nor seeking unjust dominion over others for our own pleasure and satisfaction . . nor does patience toward particular injuries inure the christian at all to be remiss in making resistance against an unjust invader of his country and liberties . for the very same principle , namely the divine love , that prompted him to bear private wrong , the damages whereof he could better reckon up , will as forcibly urge him to resist such publick violence done against the body of christ , who are more dear unto him then the apple of his eye , and their concerns as much beyond his private interest as their number exceeds his single person . his love therefore to christ who died for him , and whose cause then shall really lie at the stake ; his sincere affection to his fellow-members , to whom their dying lord left that sacred legacy of mutual love , sealing it on their mindes with his own stupendious example , who being so high above them , yet stooped to the shameful and bitter death of the cross , that they might love one another so ardently and entirely , that if need required they would not stick to lay down their lives one for another ; his firm belief in the providence of god and his special assistance to them that fight his battels ; his moderate love of this present world , and certain expectation of the immediate enjoyments of the happiness of the other life upon the quitting of this ; the consideration , i say , of all these things will arme our christian souldiery ( let them be in their private demeanour as milde and humble , as tame and lamb-like as you please ) with such miraculous valour and courage , that i cannot but presage that that benediction of moses will not fail to attend their enterprizes , five of them shall chase an hundred , and an hundred of them shall put ten thousand to flight : for the lord will go before them , and the god of israel will be their rereward . what nation therefore can grapple with such a people as this ? for there is neither strength nor counsel against the almighty . book ix . chap. i. . the four derivative properties of the mystery of godlinesse . . that a measure of obscurity begets veneration , suggested from our very senses . . confirmed also by the common suffrage of all religions , and the nature of reservednesse amongst men . . the rudenesse and ignorance of those that expect that every divine truth of scripture should be a comprehensible object of their understanding , even in the very modes and circumstances thereof . . that contradictions notwithstanding are to be excluded out of religion . . and that the divinity of christ and the triunity of the godhead have nothing contradictious in them . . we have now finished the four primary properties of the mysterie of godlinesse , having treated of the obscurity , intelligiblenesse , of the truth , and usefulnesse thereof : and have already intimated that there arise from these four other properties ( which if you please you may call derivative ; ) as from the obscurity of this mystery arises venerability ; from the intelligiblenesse , communicability ; from truth , a power of gaining assent ; and lastly , from usefulnesse , an affectionate prizing of it , and a zeal or desire of promoting the knowledge and virtue of it in the world as much as we can . it remains therefore that we speak something of these , but with all brevity possible . . that a due measure of obscurity makes a mystery the more venerable , is a truth suggested to us by several observations . how shades and silence affect our very senses , every one can witness who is not of so course a contexture of body that onely gross and fierce objects can move him . but he whose senses are more passive and delicate , can with pleasure relate how he is affected when he enters into some shady and invious vvood or grove , the thickness of whose trees and redoubled shadows stops his sight and hopes of ever passing through all that growes on that sacred ground ; but what he sees , he approves of as delightful , and conceives a peculiar pleasure in that confused divination or obscure representation of things there , where his eyes cannot reach , nor his feet approach . the silence also of the place encreases the solemness thereof , in which ( as plutarch saies well ) there is something profound and mysterious . and for this very reason the shadiness and stilness of the night ordinarily seems a very venerable object to those whose senses are so quick and fine , that they can feel and rellish all manner of mutations in nature : which impress enriched the poets phansie with that expression , noxque tenebrarum specie reverenda tuarum . . the common suffrage also of all religions gives with us , who have alwaies affected something not easily intelligible at first sight : and their temples were so built as to have their adyta , some more sacred and inaccessible places in them . and we may further observe , that sparingness of speech and reservedness in men does naturally conciliate reverence to them . for there is still something behind in them impervious and inaccessible , which if they would impart , they might lessen their respect and become more contemptible . for it is very obvious to humane nature to brood some strange over-weening conceit of those things they know not , and to neglect and slight that which they know . these are thieves that willingly leave the house when they have carried away all the treasure . but perpetual expectation continues respect . and what makes matter if the bottom of the well be fathomless , if the water we reach be but pure and useful ? wherefore those that contend for such an absolute plainness and clearness in all points of religion , shew more of clownishness and indiscretion then of wit and judgement ; and their zeal is not so much for truth , as out of pride & vain-glory ; they taking it very ill that any thing in the mysterie of godliness should be so mysterious , as that their conceited reason should not be able to comprehend it . . but i demand of those great pretenders to reason , who would usurp or monopolize that title to themselves in matters of religion , by what faculty can they demonstrate , that the divine oracles should mention nothing to us but what is the adequate object of our understandings , and that we shall not be puzzled in our endeavouring to comprehend the modes and circumstances of that general truth which they propose to us ? for the general proposal may be useful to us , whenas the curiosity of circumstances may serve for nothing but the feeding of our foolish desire of devouring all truth we can meet with and priding our selves in the booty . i speak this in reference to the most obscure articles of our religion , touching the triunity of the godhead and the divinity of christ. for that the holy scripture does affirm both , i have already sufficiently shown . and being that they come to us with the same authority that the whole new testament does , we cannot with any face deny the assertions and yet profess our selves christians . for the adverse party have no plea but the incomprehensibleness of the manner of the thing : which allegation is most unjust and ridiculous . for that which comes to us by divine revelation is as certain as our senses . but our senses do assure us of such things as no faculty can conceive how they are such as our senses warrant them to be . as for example , the immediate union of matter with matter , and the power we have by will and thought to move any member of our body ; these things we know to be , but are as incomprehensible as any thing that the scripture has declared of the triunity of the godhead or christ's divinity . and therefore all their arguments against those two articles are weak and vain . for it is sufficient that for those useful purposes i have often mentioned they be proposed in the scripture ; but in a more shady , obscure and general way ; that being enough to serve the end they are proposed for . and if any one be at a loss how to conceive the mystery , let him make it up with devout admiration and humble veneration : affections better becoming every holy man , then a fierce and peremptory pursuit of his own conceited reason , and bold attempt to pry into those things that god has thought fit to hide from him . which is a saucy and clownish as forcibly to unveil or unmask some noble matron or modest virgin whether they will or no. . but that no fraud be done to truth , nor mankind left liable to all the incredible forgeries and fables of covetous priests and impostors , we shall more carefully limit this our exaction of reverence only to such articles of religion as are recommended to us not only upon account of divine revelation and serviceableness to some laudable end , but are also clear from contradiction and incompossibility . for for my own part i am well assured that god , who made our faculties , will never offer any thing to us to believe , that upon close debate does plainly contradict them . else all religions were alike credible , and the moons coming out of mahomet's sleeve as passable as the history of ionas his being three dayes and three nights in the whales belly , and afterwards coming out alive . which , though it be miraculous , is not at all impossible . . and therefore i do with all confidence imaginable assert , that the divinity of christ , and the triunity , so far forth as the scripture has de-declared it self in these points , have nothing of contradiction nor impossibility in them . nay , i will go one step further . athanasius his creed , which one would think is expresse enough concerning this mystery , if certain words in it be but varied in that latitude of sense which they are capable of , and not only so , but must of necessity have in the creed , there may be such an interpretation made of it as the most captious reason can finde no cavil against . chap. ii. . that there is a latitude of sense in the words of athanasius his creed , and that one and unity has not the same signification every where . . the like in the terms god and omnipotent . . of the word equal , and to what purpose so distinct a knowledge of the deity was communicated to the church . . in what sense the son and holy ghost are god. that divine adoration is their unquestionable right . and that there is an intelligible sense of athanasius his creed , and such as supposes neither polytheisme , idolatry nor impossibility . . that there is no intricacy in the divinity of christ but what the schools have brought in by their false notions of suppositum and union hypostatical . . that the union of christ with the eternal word implies no contradiction , and how warrantable an object he is of divine worship . . the application thereof to the iews . . the union of christ with god compared with that of the angels that bore the name jehovah in the old testament . . the reasonableness of our saviours being united with the eternal word , and how with that hypostasis distinct from the others . . now that there is necessarily understood this latitude of variety in the sense of several of the words of the creed , is apparent from the consent of those that do subtilize this mystery to the utmost curiosity . for it is impossible for them or any else to think that the godhead of the whole trinity is one in the same sense that the father considered alone is one , or the son or holy ghost so considered . for then there being no more unity in the single hypostases then in the whole trinity , every hypostasis will be triune ; which no man will assert . wherefore there is a latitude of sense in the word one or unity allowable in the creed . . so when the father is said to be omnipotent , the son omnipotent , and the holy ghost omnipotent , it is evident that omnipotent has not the same sense in all . for the father has the power of eternal generation of the son , and both son and father of an eternal emission of the spirit ; but the son does not proceed from the spirit , neither is the father generated of the son. yet the spirit and the son which are both from the father , how infinitely do they exceed the creation of the world ? and the like may be said of the term god ; by which if you understand that which is first of all in such a sense as that all else is from him , and he from none , the son and the spirit cannot be said to be god in this signification , because the father is not from them , but they from the father . . and therefore it is further manifest that the word equal is not to be understood mathematically and absolutely , but in an useful reference to us . which is a key that will easily open the whole mystery of the creed , which god did not communicate to the world to spin and weave unprofitable cobwebs out of ; but did thus explicitly impart the knowledg of his divine glory , that understanding the distinctness of his godhead in the triunity thereof , the divinity of christ might the better be conceived , and how warrantable an object he is of our worship & divine adoration . for it passing through the titles of the humanity to the eternal son of god , there cannot be the least scruple or show of idolatry in such divine worship . . for the son is god , and the holy ghost is god , as well as the father , that is to say , they are all eternal , omnipresent , omniscient , omnicreant ; and therefore divine adoration is due without question to the whole trinity from the creatures . and not upon this account onely , but because they are so perfectly one , and have the same indivisible omnipresency , and therefore are one entire godhead , one coequal glory and majesty coeternal . i say then that this latitude of sense being once admitted , which is necessarily implied , the meaning of athanasius his creed may prove such as no imputation of either polytheisme , idolatry , or unconceivable impossibility can be alledged against it ; and the end of this mystery fully served in such an intelligible interpretation . but i shall not undertake any such paraphrase in this place . and what i have already ventured at is rather by way of essay or invitation to others to make trial , then peremptory assertion in so profound a point , that deserves rather our humble admiration then curious disquisition . it is sufficient that so far as scripture has determined of this article , it is without exception or contradiction . . the divinity of christ in my apprehension is a more easie object of belief , being as intelligible as the union of our soul and body . for as they two make up one man , so god and man make one christ , as athanasius himself has expressed it . this the schools call hypostatical union , which has no intricacy in it but what they themselves have bestowed upon it . for every substance is of it self an individual substance , and universals but a logical notion arising from our comparing of substances of like nature together . neither is there any substance but by due preparatory modifications may be capable of being united with some other individual substance , and these two individual substances become one whole substance . which yet are not so one as that they cease to be two numerical substances ; because they ar●●o otherwise said to be one , i am sure are no otherwise one , then by the apt union of one with another . which yet hinders not but that they are still ; and if they are , they are two : namely , my soul and body are still this individual soul and this individual body , though they be , as they term it , hypostatically united . for it onely implies conjunction , not confusion of substances , nor any losse of the individuality of the substances thus conjoined . for there is no substance conjoinable with another , but remains this individual substance , even for that very reason because it is a substance , every substance being of it self individual , as i have already said , and yet conjoinable with another substance : whence it is plain that the scholastick notion of suppositum is a mere foolery . . out of which we may easily understand how that the humanity of christ and the eternal word may be hypostatically united without any contradiction to humane reason unsophisticated with the fopperies of the schools , and both their hypostases remain still entire . of which i will exhibite this as a more sensible representation . suppose a vast globe made all of solid gold , saving one very small section which we will suppose of silver . this individual gold and this individual silver , remaining still this individual gold and silver , make up one entire globe , which is not an entire globe without either . so in christ , made up ( as i may so speak ) of the second hypostasis of the trinity and of that humane person that conversed at jerusalem ; he is that individual silver , and the other that individual gold , and both these together one christ , the sphere of whose divinity filling all things , and being every where at hand , cannot but be a warrantable object of our praiers and invocations , as the passive humanity of christ the prop of our faith and confidence by his bitter passion and intercession . . what superstition therefore can there be , or least suspicion of idolatry , when we pray unto christ , if we do but think of him to whom we pray ? for the eternal godhead does so outshine every thing in this object of devotion , that our minde is in a manner wholly transported into god , though with a due reflexion of honour upon the person of our saviour , in virtue of whose death and intercession we make our addresses . which truth might also passe with the jew , without any scruple at all , if he do but call to minde with what devout humility their fore-fathers have * adored the presence of angels . to whom in their law * iehovah , the most holy name of god , is also attributed . and if an angel , that sustains the person of god onely by way of embassy , has this divine honour ; how much more then is due to christ , who is iehovah not onely by title and external function , but by real union with the eternal son of god ? which the platonists in their triad also call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same in greek that iehovah is in hebrew . . or if they could imagine that there was so extraordinary a kind of union of these angels with god , where so high a name is attributed to them , as being in such an universalizing rapture that they had lost the sense of their own personalities , and were wholly actuated by god , who used them as fully and commandingly as our soul does our bodies ; yet this may fall short in a two-fold respect of that union which is betwixt the humanity of christ & the eternal word . for first , it may not be of the same kinde , but differs as much , it may be , as the union of a spirit with a dead corps does from the union of the soul of man in an healthful body . or if it could be admitted that there was some principle excited and awaked , or some way inserted into the essence of an angel , whereby he might have real and vital union with god , yet it being but temporary , it is not to be compared with this lasting and durable union in the messias . nor does the visible presence of the angel warrant divine worship more to him then to christ. for christ according to his higher and more adorable nature is every where present . . i conclude therefore that the divinity of christ is not at all repugnant to reason , i mean his real and physical union , as i may so call it , with the eternal word . for being that it was this vvord or eternal vvisdome whereby god made all things , it is very decorous and congruous that that great instrument of the restoring so choice a piece of his creation as man is , should be united particularly to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternal vvord . nor is it unconceivable how he may be united particularly and immediately to this hypostasis , and not the other two , from what we observe in nature . for even the faculties of the soul residing in the same part of the soul , according as the part of the body is tempered or modified , one faculty may exert it self in the part , and another be silent and take no hold thereon . and further it is evident , that though the holy spirit of god and the spirit of nature be every where present in the world , and lie in the very same points of space ; yet their actions , applications or engagings with things are very distinct . for the spirit of nature takes hold only of matter , remanding grosse bodies towards the centre of the earth , shaping vegetables into all that various beauty we finde in them ; but does not act at all on our souls or spirits with divine illumination , no more then the holy spirit meddles with remanding of stones downwards , or tumbling broken tiles off from an house . which things rightly considered and improved make this mystery intelligible enough for those that are fit for such speculations . so that i need adde nothing more , having already proceeded further then i intended , in zeal against the fraud of some , and indiscretion of others , who so confidently maintain , that some main points in christian religion are not onely obscure ( which i willingly acknowledge , and that thereby our religion is the more venerable ; ) but also repugnant to reason , which i utterly deny , and shall in its due place shew the sad inconvenience of so rash an assertion . chap. iii. . that the communicableness of christian religion implies its reasonableness . . the right method of communicating the christian mystery . , . a brief example of that method . . a further continuation thereof . . how the mystagogus is to behave himself towards the more dull or illiterate . . the danger of debasing the gospel to the dulness or shallowness of every weak apprehension . . the second derivative property of the mystery of godliness is communicability . for in that it is intelligible , it becomes hereby communicable . whence it appears what communication i mean : not such as is competible also to magpies and parots , that is , a sound of words or phrases , which those birds are able to repeat after us ; but a rational impartment of the matter , whereby a mans understanding is satisfied of the real grounds of our belief . this duty the ancient christians were charg'd with , as appears pet. chap. . v. . be ready alwaies to give an answer to every man that asketh a reason of that hope that is in you , with meekness and reverence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and if we be ask'd a reason of our belief , and the apostle requires us to answer , assuredly he was not conscious of any unreasonableness of the christian faith in his time . that of that witty father of the church , credo quia impossibile , however it might please the answerer , it could never satisfie the opposer . this would not prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as s. paul speaks , a defence and confirmation of the gospel , but rather an exposing it to derision and contempt . for he that will acknowledge impossibilities in his religion , gives up the cause without blowes , and yields at once all that his adversary desired , namely that his religion is nothing but a forgery or foolery . . intelligibleness therefore must precede communication in him that communicates the mystery to another , so far as he does venture to communicate it . otherwise if he once give his tongue leave to out-run his understanding , what hopes has he of seeming intelligible to another when himself understands not what he saith ? whence unless he meet with a fool , he himself will be sure to be found one , or accounted an impostor or mad-man . so little edification can there be in such discourses . but if a man would be a prudent imparter of christian religion indeed , he is not onely to take care that what he pronounces of the mystery is intelligible to himself ; but also to be very circumspect how he speaks any thing to any one before they be capable of receiving it . and therefore if he would use a right method , he must begin with such things as are the most easy to conceive and the most capable of demonstration , and also are the most certain pledges of the happiness which they may expect who desire to be real and cordial embracers of christianity . . as for example , they are to declare how christ is the messias expected of old of the jews , though rejected by them when he came : that he is the son of god , miraculously born of a virgin : that he was a sacrifice for sin , and underwent the shameful death of the cross out of love to us : that he was raised from the dead the third day , and ascended visibly into heaven , and thence is to be expected as judge of the quick and of the dead ; and that then those that believe on him shall be crowned with the highest glory and immortality , their vile bodies being changed into the similitude of his heavenly body : and that the resurrection of christ is a palpable earnest of the purpose of god to reward us thus with everlasting life . such like things as these are to be communicated first by way of proposal , they neither vexing nor wearying the apprehension or imagination of man by any difficulty of conception , but are so strange that they may well call out the closest attention , and put a man upon the most eager inquisition to be satisfied whether they be true . . the terms of the question therefore being thus easily intelligible , in the next place it will be expected that they evidence the truth of the narration : which is to be done from those clear prophecies of the coming of the messias , in the old testament , and of what he was to do and to suffer ; any by a rational eviction of the incorruptedness and authentickness of the history of christ in the gospels and the rest of the writings in the new. and after this , orderly and by degrees , they are to be led on to those things that are more obscure and mysterious , and yet to the patient and well-prepared mind both true and intelligible . for though some few points in christianity may be obscure ; yet so far forth as the scripture defines any thing of them , they are both intelligible and true . so that truth and intelligibility is in every warrantable part of christianity , at least to those that have their understandings exercised in rational speculations . but for others whose parts and imploiments have rendred them less fit for any meditation that is subtile and obscure , they may content themselves with the safe adhesion to the forme of sound words delivered in the scriptures . . out of which they are very intelligibly instructed of the divinity of christs person , in that they read there how he was declared the son of god by voices from heaven : that he was begotten not by man , but by the overshadowing of the holy ghost : that he did such miracles also as became the son of god to do , being utterly above the power of nature : that in him dwells the fulness of the godhead bodily , whenas it dwelt in the temple of the jews onely typically . and therefore there is far greater reason that the devotions of christians should be directed * towards christ , then those of the jews towards the holy temple ; towards which they alwaies worshipped , when they put up their supplications to god , though they were far distant from it . that the word also is said to be made flesh , to wit the word that was in the beginning with god , when all things were made ; and that this word also was god ; and that god was manifested in the flesh by the appearing of christ in the world. . that these things are thus really and in truth , the authentickness of the scriptures makes good . but for such as are unexercised in metaphysical speculations , that have not so much as considered the union of their own soul with their body , nor once heard of distinction real and formal , and other setled notions requisite for the more express apprehension of such high points as the conjunction of the divinity and humanity in christ and the triunity of the godhead ; the best instruction can be given to them by the mystagogus is , that they would make that up in humble adoration that they want in knowledge : and that god of his mercy imparted these mysteries to the world for use , and not for curious and vexatious speculation : and that they should be so modest as not to think that utterly unintelligible that themselves for the present cannot apprehend . . that the truth of the gospel is a standing and immutable thing , not to be altered and changed according to the capacities of men ; and that if nothing should be exhibited to their belief but what they will all affirm they have a satisfactory conception of , they will at last tread down religion to nothing . for they will not stint themselves there , i mean in the rejection of the divinity of christ , and of a triune deity ; but the notion of angels and spirits , and of an immateriall soul , and lastly of any being whatsoever that is truly spiritual , will appear so inconceivable to some , that at last religion will be tumbled down as low as mere body and matter , and will find no object but the visible world , and the sun and starrs must be the greatest deities . and so either the ancient pagan superstition or else down-right atheisme must take place . chap. iv. . the due demeanour of a christian mystagogus in communicating the truth of the gospel . . that the chiefest care of all is that he speak nothing but what is profitable for life and godliness . . a just reprehension of the scopeless zeal of certain vain boanerges of these times . . that the abuse of the ministery to the undermining the main ends of the gospel may hazard the continuance thereof . . that any heat and zeal does not constitute a living ministery . . some such account as this will the prudent communicatour of the mystery of christianity give to him that asks a reason of his faith , declaring his sense of things with meekness and fear , as s. peter speaks , that is to say , with patience and mildness towards him whom he informs , and with holy respect and reverence towards god whose messenger in some sort he is ; and therefore ought to be careful that he mistake not his errand in any thing , nor mingle of his own what he has no commission to speak , nor distort the truth out of fear or favour , nor make himself suspected by any levity or affected vanity in style or words , that are misbecoming a matter of so great importance . for quaintness of wit and studied eloquence may tickle the ear for a time , like a musical aire the while it is playing : but a faithful and serious declaration of the most weighty parts of our religion will wound the very heart , and captivate the soul to the obedience of christ. . and above all things , he that either of himself adventures , or has any better call to this office , let him ever have in his eye the usefulness of the mystery he indeavours to communicate , remembring that that is an universal property thereof ; and that , if either his inadvertency or curiosity has carried him into any useless speculations or theories , he is most certainly led out of his way , and that he is now imparting humane inventions which are nothing at all appertaining to the gospel of christ ; that he is now feeding his charge not with the sincere milk of the word , but the brackish sweat of some over-heated brain . this is the most common and the most dangerous mistake that is to be observed in this function ; as if their very art and faculty were to let fly words for whole hours together , whereof not one is directed or intended towards the mark and scope of the gospel , which is the rooting out of sin and destroying the kingdome of the devil . . and yet it is a wonder to see the zeal and heat , and hear the noise of these boanerges , these sons of thunder , as if every sentence were fire and lightning from heaven against the strong holds of sin and satan , and that they would humble every thought to the obedience of christ , who came into the world to redeem us from all iniquity , and to purchase to himselfe a church pure , holy and undefiled , without either spot or blemish . which end notwithstanding is for the most part not onely not aimed at , but too often crossed and supplanted by hypocritical insinuations of either the needlesness or impossibility of these things . to be short , for the most part the discourse is so off and on , that a man knows not what they would have : but it is as if one should bring grey-hounds into the field , and let them slip and cry allooe , when yet there is no game before them . which noise though it may make them skip up and look about a while , yet they will presently finde themselves unconcern'd , there being nothing in sight for them to pursue . . but if they would exhort to follow peace and holiness , without which no man shall see the lord , this were worth our pursuance indeed , as being the known and certain end of the preaching of the gospel . but if we see no such design therein , and therefore act opposite to it , and vilify the dawnings of that day of righteousness that is to arise upon the world and to make that habitations of christendome a land of joy and peace , and discourage the people of god by telling them dreadful stories of the sons of anak , those invincible giants , whenas there is nothing too hard nor invincible to the true iosua , our lord jesus , the wisdome & power of god ; verily it is to be feared that this function , which was intended by god a fortress against sin , if it prove by unskilful zeal such a bulwark of unrighteousness , that he may dig it down and remove it as a ruinous wall of a garden , whose dead rubbish and stones ever falling on the innocent herbs and flowers do smother and stifle them , or as an old decaied hedge which is to be pull'd up and carried away , the quick-set being grown . . but if we will work the works of the lord in faithfulness and according to the design of the gospel , we our selves shall become part of that quick-set , and be made living stones to hold up one another in the temple of god. and that those that are not thus enlivened may not take themselves to be so , by reason of their extraordinary promptitude and vivacity ; i must not forbear to declare that this life we speak of is no natural heat , nor the external effects of it . nor is that a living ministry according to this sense , that makes shew of the greatest zeal . for verily it is well known that cooling physick may be administred in very hot broth . and it is too-too possible that such things may be delivered with the greatest heat and fervency imaginable , which once received into the minds of the hearers are so far from warming them afterwards and spiriting them to true holiness and righteousness , that they even slake and extinguish the desire thereof : which yet is no less a crime then stifling the life of god in the world as much as in us lies , and undermining the kingdome of christ upon earth . these things i could not but take notice of concerning the communication of the gospel , as being of very great use as well to the hearer as the teacher , that neither the one might mistake himself , nor the other be deceived by him . chap. v. . the nature of historical faith. . that true saving faith is properly covenant , and of the various significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . in what law and covenant agree . . in what law and testament . . i● what covenant and testament agree . . that the church might have called the doctrine of christ either the new law or the new covenant . . why they have styled it rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first reason . . other reasons thereof . . the occasion of translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the new testament . . the third derivative property of this mystery is a power of winning assent , which arises from the convincing clearness of the truth of the gospel . this assent , which is general to all convincing truths of what nature soever , appropriated thus to this divine mystery , is called faith : and this faith in persons unconcerned , suppose angels or devils ( whom the gospel may not be meant for , and yet believe the truth of it , at least the good angels ) or else in such persons as may be concern'd in the gospel , and yet will not close therewith , though they believe it , ( if there be any such that can doe so ) is vulgarly called an historical faith. as if a man should throughly understand how such a one has purchased a lordship upon such and such terms , this is an historical knowledge in him ; and he can tell the whole transaction of the business , and does believe it ; but in the mean time has no share there , he professing himself either unable or unwilling to meddle upon these terms . such is historical faith , which alone stands us in no stead to salvation , and gives no share or portion in the kingdome of heaven . . but if out of this belief and knowledge we seriously close with the terms of the gospel , this will prove a saving faith , and is not mere historical knowledge and belief , but covenant . the conditions and promises whereof are clearly comprehended in the new testament , as we ord●narily call it from the latine translation . but the greek inscription is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which might be better rendred the new covenant ; but is capable also of being interpreted the new law. for of so large an extent is the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it denoting both law , covenant and testament , as hugo grotius has observed out of plato , aristophanes and isocrates . . and well may these * three kinds of rights pass under one common notion and name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if we consider what agreement and affinity they have one with another . for first , law and covenant agree in sanction ; especially publick leagues and covenants , which of old were made by the mactation of some beast , from whence sanction is à sanguine , from the bloud of the sacrifice . for which cause also the hebrew doctours willingly deduce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 succidere , as the latins foedus à feriendo . whence the phrase of striking a covenant is so obvious both in hebrew , greek and latine authors . and that there is sanction in laws as well as in publick contracts and covenants is plain , for that the bloud of him that transgresses is to satisfie the law. in legibus sanctio dicitur ea pars ( saies grotius ) quae sanguinem delinquentis legi consecrat ; in laws that part is called sanction which consecrates the bloud of the delinquent to the law . . again , law and testament have this common to them both , that neither are without covenanting or contracting . nam & haeres , eo ipso quòd haeres est , praestare debet factum defuncti ; & subjectus alterius impeperio , eo ipso quòd subjectus est , ejusdem legibus parere debet : for an heir or executor , as such , is hereby bound to perform the deed of the deceased ; and he that is a subject , is , as such , bound thereby to obey the laws of him whose subject he is , as the same author tells us . . lastly , covenant and testament agree in this , that at first it is free to a man whether he will contract or no , and so whether he will take administration or no , or be such a mans heir . but it is not alwaies free whether a man will be such an ones subject or no , whenas subjection may unavoidably descend on one as born of such parents and in such an ones jurisdiction . . out of this distinct apprehension of these several significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we may the more easily judge which is the most competible to the nature of the gospel ; and observe the wisdome of the ancients in making this inscription rather then any other . for they might have intitled it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having a double invitation thereto . for first , the jews called their pentateuch , as also the rest of their books of holy writ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the christian doctrine is so termed also both by paul and iames , galat. . bear ye one anothers burdens , and so fulfill the law of christ : and iam. . if you fulfill the royal law , according as it is written , thou shalt love thy neighbour as thy self , ye doe well . they might also have inscribed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose determinate sense had been then , the new covenant . but then it would have hid that special sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the author to the hebrews alludes to , chap. . . . but they have made choice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first because they seem to have an intimation from christ himself thus to style the gospel , matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is my bloud of the new covenant . the same also you may read in mark and luke . so that here being mention of bloud , sanction properly so called , and which is most conspicuous in the nature of a covenant , is herein manifested . the author to the hebrews does more accurately and fully prosecute this matter , chap. , , and . where ver . . he plainly parallels the bloud of christ to the bloud of the covenant made by god with the jews . for when moses had spoken every precept to all the people according to the law , he took the bloud of calves and goates , and scarlet wool and hyssop , and sprinkled both the book and all the people , saying , this is the bloud of the covenant which god hath enjoined unto you . to which bloud of the jewish covenant all along to the end of the chapter he compares the sacrifice of christ and the shedding his most precious bloud , when he did foedus ferire , make a covenant of peace with god for remission of sins to all mankind . . the other reason why they have styled it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , covenant , rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is because this inscription more plainly insinuates unto us the sweet condescension of god almighty and his singular goodness in the gospel , who in sending of christ hath not dealt with us summo jure , nor imperiously and minaciously , as severe law-givers use to doe ; but mildely and kindly , as those that contract and covenant in a familiar and kind way one with another . and the holy writers are so far from giving any considerable occasion to title the gospel by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they frequently set it in opposition thereunto . and if at any time they attribute that term to it , it is ordinarily not without some softning or mitigating qualification ; as the law of faith , not of works , and the law of liberty jam. . . so that we see that there is a very sufficient ground why , notwithstanding the jews call'd their pentateuch and other holy writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the law , that the primitive christians should call the evangelical writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , covenant ; it usually also signifying testament , to which the author to the hebrews alludes , chap. . . which comes exceeding near to the nature of a covenant , where one is constituted heir upon condition . . the very title therefore of that authentical volume of our religion gives some general knowledge of the nature of it , if it had been fitly translated out of the greek . but the latine christians as well in the old as in the new testament ever translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , testamentum , ( etiam ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominatur , as grotius takes notice , whenas god yet cannot die , and therefore will never have occasion to make his last will and testament ) have given occasion to our english translatours to follow them in the title of this book , and to render it testament , rather then covenant : by which notwithstanding is to be understood covenant . otherwise if you understand a last will and testament , what sense will the old testament bear ? chap. vi. . that there were more old covenants then one . . what old covenant that was to which this new one is especially counterdistinguished : with a brief intimation of the difference of them . , . an objection against the difference delivered ; with the answer thereto . . the reason why the second covenant is not easily broken . . that the importance of the mystery of the second covenant engages him to make a larger deduction of the whole matter out of s. paul. . in general therefore our christian religion is a covenant , the terms and conditions whereof are comprehended in those books which we ordinarily call the new testament , which were better and more significantly rendred the new covenant . the nature whereof we cannot so well understand , unless we reflect back upon the old covenants mentioned in the scripture , which preceded this ; and there being more then one , take notice which of them especially this new one is set opposite to . that there is mention of more covenants then one , is manifest from ephes. . . and particularly circumcision in the book of moses and the prophets is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new testament , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and god gave unto abraham the covenant of circumcision . . but questionless that one most eminent , most solemn and most formal covenant which god made with the children of israel , beginning it at their going out of aegypt , but perfecting it on mount sinai in arabia , this is that old covenant chiefly glanced at by them that styled our religion the new covenant : and they had a very good warrant for it out of the prophet jeremy , ch . . v. , . behold the daies come , saith the lord , that i will make a new covenant with the house of israel and with the house of iudah : not according to the covenant that i made with their fathers in the day that i took them by the hand , to bring them out of the land of aegypt ( which my covenant they brake , although i was an husband unto them , saith the lord. ) but this shall be the covenant that i will make with the house of israel : after those daies , saith the lord , i will put my law in their inward parts , and write it in their hearts , and will be their god , and they shall be my people . which promise also is recorded in the . of esay , and all thy children shall be taught of the lord , and great shall be the peace of thy children . so that there is found an old and a new covenant set opposite the one against the other by the prophets own ordering . the difference of whose natures consists mainly in this , that the old covenant is an external covenant , something without a man , the other an inwardly-ingrafted principle of life . this is that word which is in our heart as well as in our mouth , of which paul professes himself a preacher , and therefore must be the gospel of iesus christ. . but you 'l say , the evangelists and the apostles writings are without too as well as the letter of moses . i , but yet for all that it is very manifest and plain that they have not reached the dispensation of the gospel , that have not attained to an inward principle of life . which being the great distinguishing design of the gospel , we are to look upon it in this design and end , and that it has not done its work , and is in a manner nothing to us till this be done . he that believes in me , out of his belly shall flow rivers of water . and john . he that eateth my flesh , and drinketh my bloud , dwelleth in me , and i in him . as the living father has sent me , and i live by the father ; so he that eateth me , even he shall live by me . which passages plainly enough import the most intimate principles of life that may be ; the divine nature being turned as it were in succum & sanguinem within us , being converted into the juice and nourishment of our souls . . but our conversation under the mosaical covenant , and our frame of spirit there is but an ordinary accustomary temper or habit of doing or not doing such and such things ; and consequently all that righteousness but a fleshly rational fabrick of minde , which fear and custome have carved out in the surface as it were of our souls ; which characters by the same instruments are so preserved legible . but under the covenant of christ , nor fear nor custome , but an inward spirit of life works us into everlasting holiness and a permanent renovation of nature and regeneration of the hidden man. . from whence the reason is to be understood of that difference the prophet ieremie intimates betwixt the old covenant and the new. that the old covenant was broken by his people , but the new one should not be broken . for the one being an external yoke , and the other the inward pleasure of life and radicate desire of the soul ; it is no wonder that what is forced lasts not long , but that upon the first opportunity and provoking occasion , like unmanaged horses , we cast off the burden that so pinches us and galls us , in lying so heavy upon us , and being no part of us . but the perfect law of liberty becoming as it were our own life and nature , our greatest burden would be not to act according to it , and to act contrary thereto intolerable . for it were the wounding and tormenting a principle of life in us , or the spirit of christ in us , whereby we are not only aided and assisted to every good work , but take a natural delight therein : whereas under the mosaical law we have no conformity of spirit to either the purer moral precepts , or any complacency in the luggage of a company of insipid and burdensome ceremonies ; and yet the mosaical dispensation , though it give no strength to perform what it requires , yet like pharaoh's hard task-masters requires the same tale of brick , though they withhold the straw . . and this gives us some light into the nature of the two covenants in reference to the prophecie of ieremie . but it being an argument of very great consideration , i will not content my self with so scant an account thereof , but make a more copious deduction of the whole matter out of paul , gal. . that we may the more fully understand so important a mystery : and when i have from thence discovered the excellency of the state of the second covenant , i shall adde such things as tend to the more useful knowledge of the entrance into it and advance in it . chap. vii . . the different states of the two covenants set out galat. . by a double similitude . . the nature of the old covenant adumbrated in agar : . as also further in her son ismael . . the nature of the new covenant adumbrated in sarah : . as also in isaac her son and in israel his offspring . . the necessity of imitating abraham's faith , that the spiritual isaac or christ may be born in us . . the grand difference betwixt the first and second covenant , wherein it doth consist . with a direction , by the by , to the most eminent object of our faith. . the second main point wherein this difference consists , namely liberty , and that , first from ceremonies and opinions ; . secondly from all kind of sins and disallowable passions ; . lastly , to all manner of righteousness and holiness . . tell me , ye that desire to be under the law , do ye not hear the law ? for it is written that abraham had two sons ; the one by a bond-maid , and the other by a free-woman . but he who was of the bond-woman was born after the flesh ; but he of the free-woman was by promise . which things are an allegorie ; for these are the two covenants , the one from the mount sinai , which gendereth to bondage , which is agar . for this agar is mount sinai in arabia , and answereth to ierusalem which now is , and is in bondage with her children . but ierusalem which is above is free , which is the mother of us all . here the story of agar and sarah , ismael and isaac is made to set out , and that very appositely and lively , the two different conditions of those that are under the law and those that are under the gospel : that thereby the advantage and excellency of one above the other being laid open before the eyes of the galatians , they might not hereafter be any more in a tottering and fluctuating condition , or sophisticate and adulterate the precious purity of the gospel with iudaical superfluities and useless , if not now hurtfull , ceremonies ; but stick fast to christ alone , not going back from him to moses , nor yet mingling mosaical rites and ceremonies with the plainness and sincerity of christ. in the words we have recited there is a double similitude . we will in each first lay out the particulars of the protases , and then pass on to the apodoses . the particulars of the first are agar abraham's bond-woman , ismael the son of the bond-woman , and the manner of the birth of this son of the bond-woman , he was born after the flesh , that is , according to the ordinary course of nature . now in the apodosis , ierusalem that now is , that is , the church of the jews , answers to agar abraham's bond-woman , and those of that church to ismael the son of the bond-woman , and to the being born after the flesh , the being born out of the outward letter of the law. the particulars in the second protasis are sarah the free-woman , and isaac the son of abraham which he had of this free-woman , and lastly , the manner of his birth , it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was not after the ordinary course of nature , but the extraordinary power of god signified in his promise . and now in the apodosis , ierusalem that is from above , that is , the church of true christians , answers to sarah the free-woman , and those of that church to isaac the son of the free-woman , and their being born of the spirit , not of the letter , to the being born by promise , not according to the flesh . and now if we compare the particulars of these two protases one with another in their due order , we shall find a main difference or rather contrariety . for agar and sarah differ as bondage and freedome , and ismael and isaac as bond and free , and the condition of their births as nature and god. and consequently there must arise a real difference or contrariety in the particulars of the apodoses , viz. betwixt the old terrestrial ierusalem and the new one from above , betwixt the jew , pharisee or outward legalist and the true and real christian , and lastly , betwixt the flesh and the spirit . and so to speak compendiously , this text of the apostle is nothing else but a description of the different conditions of the two covenants , set out in an historical allegorie , taken from agar and sarah and their two sons , &c. i shall therefore now fall upon them in that order as i have laid them out . . and first therefore of agar , the bond-woman , which signifies the covenant of the law given upon mount sinai . for this agar is mount sinai in arabia . which is spoken synecdochically from a town there called agra by plinie , and by dion , agara , and the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek geographers , as grotius has pertinently observed . this allusion therefore to agar on mount sinai where the law was given , does commend to us more handsomely and facilitate the allegory taken from the story of agar and sarah . but if there were not this geographical advantage , the application will be found very sutable and apposite even without it . and much of the nature of the old and new covenant is hinted at even in the names themselves : as in this of agar , which they ordinarily interpret peregrina . what the relation of habitude is betwixt the soul of man and the things of the old covenant , is very fitly set down in the meaning of this name agar . for verily as for those things that were positive and ceremonial in the law of moses , they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things strange and of no affinity with the soul ; and as for those things that are most precious and most indispensably good in the law of moses , the soul in no better a dispensation then under the law is plainly a stranger to them . for the law conveies no life ; but all congruity , sympathy and vital affinity must arise out of a principle of life . and hence it is that the law makes nothing perfect , and that righteousness cannot be of the law , as i have above intimated out of the apostle . the law therefore giving no life , a mere legalist is even a stranger to those things he practices and imitates under the law , and acts so as the parot speaks , by external imitation , not from a due inward faculty . secondly , this agar her condition was a bond-woman : and what i pray you is it to be in bondage or not sui juris but to be constrained to act ad nutum alterius ? and in this condition are all those that are under the law. for they do not act according to a free inward and living principle in them , but are fain to be curb'd and fettered by an outward imposition , which is perfect and proper bondage . and there is no bondage but to doe or suffer otherwise then a man would himself . . thirdly , of this agar is begot ismael . what 's that ? ismael may signifie these two things : viz. either one that has only a knowledge of god by * hearsay , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 audire and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deus , or so far as some external letter conveies it to him , resolving all his faith in things concerning god into an outward scripture only ; and haply is so earthly and carnal that he would scarce believe there were a god , unless it were for the scripture . or else from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedire , from obeying god in a servile and external forc'd way . for obedience implies some kind of reluctancy , or that that which we obey in goes something against the hair with us ; but yet in obedience to the commander we doe it nevertheless , as being bound to obey . and this is most of all proper to them under the first covenant . for that law not giving life , there is no principle of life and natural and genuine compliance of the soul of man with the spirituality of the law under the first covenant ; and therefore that of the law which he endeavours to perform must needs go cross to him , and it will be merely the obedience to the precept , not the love of the thing , that will make him endeavour the performance . and this is the true condition of agar's son ismael . and it would not be unseasonable to add also that he is a great and fierce ** disputer upon the letter , a notable polemical divine , and his ignorance and untamedness of his carnal heart makes him very bold and troublesome : ** his hand is against every man , and every mans hand against him , as the scripture witnesses of him . but i will not insist upon these things . fourthly and lastly , this ismael the son of agar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was begotten and born after the flesh , or according to the ordinary and accustomary power of nature . and such an one is he that is merely under the first covenant : he is not born of the spirit , or regenerated 〈…〉 nary power and assistance of god , which he that is un 〈…〉 covenant takes hold of by faith in the promise ; but toiles and tugs with that understanding and ordinary naturall power is in him of externally conforming himself to the proposed rule : and under this poor dispensation , when he is come to the best of this his either birth or growth , he is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is but flesh , and not spirit . for that which is born of the flesh , that is , of our own natural abilities , is but flesh ; but that which is born of the spirit , that is , of god and his divine seed in us , that is spirit , the true spiritual man , the lord from heaven , heavenly , in a mystical sense . but this under the law is but the son of the flesh or the earth ; is not a son of that ierusalem that is from above , the heavenly ierusalem , which is the mother of as many as are real and true christians . for this is sarah the free-woman ; but the old ierusalem is in bondage with her children , as the apostle plainly tells us . . and thus far have i described the condition or nature of the old mosaical covenant , so far forth as is intimated in the text. i proceed now to the second or new covenant under christ. and the first particular in the protasis here is sarah , domina , a free-woman , libera à vitiis ac ritibus , as the interpreter speaks very well , one that is not commanded into obedience by others , but is sui juris , does what she pleases ; and so she may very well , for nothing pleases her but what is good , and therefore fit to be done . for sarah , or the new ierusalem from above , is of one spirit and one mind with christ. and this is the true church of christians , in whom the body of sin being dead , they are free from it , as the apostle speaks to the romans ; & being quit thereof , they walk freely and safely , etiam custode remoto , that surly paedagogue , the law , no longer dogging them at the heels . for whatever it can suggest from without , the spirit of god whispers to them from within , or indeed that living form of all holinesse and righteousnesse , the image of christ recovered in them , guides them as easily and as naturally to , as our external senses guide our natural man in this outward and visible world . this therefore is the condition of the church of christ and every true member of it , at least arrived to its due maturity and perfection , that every soul there is as sarah , domina , as a queen regent in her little world , her self acting nothing forcedly but freely , as from a living principle , and keeping those under her in due order and subjection . which condition undoubtedly the scripture does point at in such phrases as these , he hath made us kings and priests ; and elsewhere , you are a kingly priesthood ; and the like . . secondly , of this sarah was born isaac , which signifies * laughter , and is a signe of chearfulness and ioy. because he that is a true christian acts and walks with joy and chearfulnesse in the waies of holinesse and righteousnesse . and herein is he mainly distinguished from ismael , who acts merely out of obedience to an external form , and so forces himself against the hair to do or omit that which , were it not that he was bound in obedience to do or omit , he would take the boldnesse to neglect ; his inward principle being contrary to it . as for example , he would revenge , did not the law forbid him ; he would immerse himself into all manner of sensual pleasures , were he not aw'd as an hungry dog by the lash and penalty of the law ; and so in other things . but the soul of a true christian , in whom isaac is born , does not act what is good or omit what is evil out of any force or fear of any external inconvenience , but naturally , as i may so speak , that is , from a divine nature and power in him , and therefore with as much chearfulnesse and willingnesse as the natural man does eat and drink . and of this isaac was born iacob , who was called israel , which philo the jew interprets , one that * sees god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but you may be remembred that ismael in the first signification of his name noted one that did onely know god by hear-say , which is quite contrary to the seeing of god. for that priviledge is proper to the true christian to whom isaac is born , and from him israel : but he is quite out of the line of ismael ; having now nothing to do with hear-saies and conjectures , and fruitlesse disputacity upon the mistaken letter , and polemical divinity , and vain and ridiculous altercations and janglings ; for he is now a citizen of that new ierusalem from above , and the onely true ierusalem , according to the notation of the name , which they will have to signifie the vision of peace . he is a living stone of the temple of him that is greater then solomon , where there is not heard the noise of any axe or hammer . thirdly and lastly , this isaac was not born according to the flesh , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. per eam vim extraordinariam quam deus promiserat : for it is a metonymy , as the interpreter rightly has noted isaac was not born according to the power of nature ( for that natural power of begetting and bearing children was then extinct in abraham and sarah , by reason of old age , as the text tells us ; ) but he was born by the power of god working extraordinarily in nature : which power abraham having a faith in , and believing the promise , he at the appointed time saw and enjoied the effect of it . and this is the precious christian faith so mainly necessary , and yet so little spoken of by them that spake much in matters of divinity . for without this faith in the power of god , isaac will not be born in us ; and if he be not born in us , i know no warrant we have to conclude our selves christians or men under the second covenant . wherefore it is a point mainly necessary to be insisted upon , that we may at length be really that which we pretend to be , that is , sons of the free-woman , and not of the bond-woman ; that the true isaac may be in us , which is christ according to the spirit , the wisdome and power of god , a divine vigor and life whereby we are inabled with joy and chearfulnesse to walk in the waies of god. . and verily it was this so necessary and useful faith that was so commended in abraham , that it was imputed to him for righteousnesse , as i have above noted , viz. his believing the promise of god in things above the ordinary power of nature . for it is the nature of men that make large professions of god and divine providence , yet never to believe him further then in natural causes and humane probabilities . but this is not so much to believe god as nature , nor to depend on him , but on our own cold and ineffectual reason concluding from accustomary probabilities . which if abraham had done , it might well have forfeited the birth of his son isaac . and it will be very reasonable to examine our selves , if we do not now hinder the birth of the spiritual isaac , by reason of our unbelief . for we finding the generality of men so evil as they are , and being conscious to our selves of abundance of corruption and all manner of weaknesse and proclivity to what is bad , and finding it so common a thing for men to continue in their evil wayes , and not to put off their wonted habits , and that in our own attempts and resolutions we have been often baffled and cast back again ; we are likely , through a spirit of infidelity , to conclude that that which is so hard to flesh and bloud , and is so seldome seen in the course of the world , will not be at all effected in us , and therefore either live as it happens , or at least make very small progresse in matters of true religion and piety , i am sure fall short of that high calling whereunto we are called , viz. that glorious liberty of the sons of god , from the slavish inveiglements of all uselesse ceremonies and real sins . and this is for want of abraham's faith , who believed contrary to all probability of nature , that for all his decaied body , and sarah's barren womb , yet god would raise up seed to him , and that they should have a son in their old age . we are therefore to imitate abraham the father of the faithful ; and what we finde our selves weak in , not to distrust but that god in his good time can make it out to us ; and therefore with patience and perseverance to presse forward , and by faith in the power of god , who raised christ from the dead , to expect that after we have been made conformable to his death , we shall also partake of the resurrection from the dead . for christ in our souls wading through the death with us , that is , supporting and strengthening us in our greatest agonies , brings up himself and us into a glorious resurrection from the dead : which you may call a birth , if you please , as well as a resurrection , using but the same liberty that is already in the scripture ; where speaking of his resurrection , the apostle cites that in the second psalm , thou art my son , this day have i begotten thee . and this is the son who , as he professes of himself , if he make us free , we are then free indeed . for he is the son of sarah the free-woman , and we being of one spirit with him do ipso facto become free . . and if we would compendiously declare the grand difference betwixt the first and second covenant , it does consist mainly in these two points we are upon . first , that a true christian , or one attained to the end and scope of the second covenant , is what he is by faith in a supernatural power working him to it . secondly , that that condition he has attained to is a condition of true and perfect freedome properly so called . but he that is under the first covenant , is what he is by the power of nature onely , and by applying himself as well as he can to the external rule he has set before him . and verily he that does no more then thus in christianity it self , that is , outwardly apply himself to the letter of the gospel , has not arrived to the end of the gospel , nor is isaac yet born in him , but is under an outward legal form , in stead of the law of the spirit of life . and he cannot be born of the free-woman , forasmuch as the law of the spirit of life is wanting in him , which does really free us from the law of sin and death . but now by reason that a true christian arrives to that happy condition he is in by a supernatural power , ( which condition is to be freely and naturally righteous and good , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a divine nature ; which when we have attained to , we may be properly said naturally and without straining to do that which is good and righteous ) we discover here a very eminent object of our faith , viz. this divine power , by the help whereof we are to be wrought up into this happy condition of a living inward righteousnesse , that is as near to us as our own souls , and is the life and spirit of our soul , as our soul is of our body . and thus are we made just by faith , as i have elsewhere intimated , viz. by faith in the power of god , whereby he is able to raise jesus christ from the dead in us , or what is all one , whereby he is able to make the spiritual isaac grow in our withered and barren wombs , and to bring to passe in us that by his assisting grace which would never have come to passe by the mere strength of nature . this i say is a very eminent and highly-considerable object of our christian faith. and the want of this faith the prophet may seem to complain of in a mystical sense , when he saies , who has believed our report ? or to whom is the arm of the lord revealed ? that is , men are very slow to believe that the power of god in christ is so efficacious as it is to cast down every strong hold of satan , and to kill and slay the body of sin in us , that the spirit of righteousnesse may be revived and restored in us . and thus much briefly of the first point wherein the second covenant differs from the first . the second point is this , that the state of the second covenant is a state of liberty , as that under the first of bondage . . and this liberty consists in these three things especially . first in that we are freed from the tedious and voluminous luggage of ceremonies , nor are any longer superstitiously hoppled in the toiles and nets of superfluous opinions , which tend not at all of their own nature to the advancement of the divine life and the kingdome of christ in the world . and verily it cannot sink into my minde how zeal about unnecessary knowledge can be any better then the boiling of the natural heat in the behalf of that which is alike dear , nay more dear to devils and natural men then to the true children of god , in whom the curious desire of speculative knowledge is very much extinguished through their ardent thirst after divine life and sense : which will most vividly possesse them upon a due measure of regeneration , or the resurrection from the dead , when we have risen with christ as well as died with him . in the mean time while we are passing through the painful agony of mortification , all fine opinions and curiosities of religion will lie scattered and neglected about us , as toies and gew-gawes by a child that is deadly sick . . secondly , the second part of our liberty consists in this , that we are free from sin. they are the very words of the apostle , for if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection : knowing this , that our old man is crucified with him , that the body of sin might be destroied , that henceforth we should not serve sin . for he that is dead , is freed from sin . and hence i think it is very plain that a man that has had his due progress under the second covenant , i mean the gospel of christ , is freed from the rebellion and tumult of the body of sin . and that we may not shuffle off so general a notion and elude the force thereof , i will particularize ; he is freed from pride , from envy , from hatred , from wrath , from grief , from covetousness and from sensual lust. and some of these are so incompetible with the nature of a christian , as pride and envy , that they are like the rankest poison , not in the least degree consistent with the condition we speak of . and though something in reason may be said for hatred , yet i believe it will lie very crosly and unevenly in the heart of a good christian ; and i see no need of it , whenas anger and sorrow , that is pity , will supply the place of it . and we may observe our saviour christ surprized with anger , and melted in grief and pity ; but there is not the least intimation of hatred in any passage of our saviours life . so that it is the safest and most warrantable to be angry at , or pity wicked men , not to hate them ; lest we become in some measure hateful our selves by putting on that so deformed vizard . as for sensual lust and all voluptuousness , it is so conspicuous an object of mortification , that he that does not hit the mark there , and strike dead , kills nothing at all . for it is the most crass and gross enormity of them all , and the most scandalous , and the most importunate disturber of men that make towards god , and the greatest extinguisher of true faith and sense in divine things ; and so besmears the wings of the soul , as it were with bird-lime , that she cannot move upward , nor at all release her self from the impediments of the body , nor have any phansy nor conceit of what is heavenly and divine . but now pride and voluptuousness being exterminated , it is plain that covetousness will be set packing ; for it is ordinarily onely a purveior for those two vices . and those that are the most sordidly covetous , are well aware that mony being able to do all things , ( let men talk what they will ) they really are not , nor can be despicable . . the third and last is his freedome to righteousness . and that this is true , is very plain from what has been said before . for he being free from that load of unnecessary ceremonies , and from the intanglements of fruitless and superstitious opinions , and from the body of sin ; what can now hinder that divine principle of regeneration from acting chearfully , freely and comfortably ? for every mountain is cast down , and every valley is exalted , and all is made plain and even before him , that with pleasure , ease and joy he may walk in the wayes of that everlasting righteousness that christ brings into the world . for the eternal seed of the word that is engrafted in him , or that living law of righteousnesse planted in his heart , does as naturally guide and actuate him as the soul does move an unshackled body ; and it is no more constraint or bondage in him to do what is truly good and holy , then it is to the unregenerate to do that which is natural or vitious . and thus have i plainly and truly set before you the idea of a well-grown christian , that has made his due proficiency under the mighty advantages of the new covenant , the gospel of christ ; that we may know what to aspire to and breath after , and that we may never be quiet till we be possessed of this blessed & happy condition . which designe is of so high consequence , that i shall hold my self very defective in my treating thereof , unless i adde also what would be serviceable for direction touching the entrance into this new covenant we have described , and for our advance and progress in the same . which we shall doe by shewing the adequate object thereof , the true principle that moves us to covenant , and the most effectual means to make us faithfull pursuers of what we first purposed and agreed to . chap. viii . . the adequate object of saving faith or christian covenant . . that there is an obligation on our parts , plain from the very inscription of the new testament . . what the meaning of bloud in covenants is . . and answerably what of the bloud of christ in the christian covenant . . the dangerous errour and damnable hypocrisie of those that would perswade themselves and others that no performance is required on their side in this covenant . . that the heavenly inheritance is promised to us only upon condition , evinced out of several places of scripture . . the adequate object of saving faith or christian covenant ( for i mean by covenant our faithfull and sincere closing with the terms of the gospel ) is that which we ordinarily call the new testament ; that is to say , those concerning truths that are there upon record , as well precepts as promises : all these are to be believed and assented to . or , to speak yet more comprehensively , all that christ is said there to have done or suffered , to have acted or procured for us , whatever good he has done for us already or promised for the future on his part , this is to be believed without any evil suspicion or wavering : and what on our part is required to be done , is also with a free and plenary purpose of minde to be accepted and promised , and with all stedfastness and sincerity to the utmost of our power to be endeavoured after , without any fraud or tergiversation , without any elusive tricks or perverse misconstructions of the holy precepts of the gospel . . for the very inscription of this record we call the new testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bears before it the notion of a covenant , that is , of mutual obligation : though it may also signifie a new law ; which title would more roughly confute those hypocritical flatterers both of themselves and their followers , who by their deceitfull interpretations would make them believe that nothing is expected on our hand in this gospel-dispensation . and besides , a law is not for nothing defined in aristotle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , covenant , it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as lycophron has defined it , the law being our common sponsour or undertaker that there shall be just dealing betwixt party and party . nor can they decline the truth we aim by pretending that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only the new testament in such a sense as relates to dying men , and therefore may signifie a right conveied to another without any mutual obligation . for in this sense it cannot be called a new testament , because there was no old one answering to it . for the law of god , or covenant by moses , could not be called a testament in this sense : for god the father did not die , nor is moses his law any legacy or last will and testament in reference to moses his death . . it remains therefore that christianity is an obligatory covenant , whereby party is tied to party , that is , god to man , and man to god ; & that the mediatour of this covenant is iesus christ , whose bloud shed upon the cross is the bloud of this covenant ; as your most sacred and solemn covenants amongst the nations , and with the jews too , were ( as i have above intimated ) with the sprinkling of bloud . which ceremonie of sacrificing and effusion of bloud was nothing but an insinuation of a mutual imprecation or commination of the highest evil to one another , if they dealt treacherously in the covenant . grotius produces an ancient form of the pagan religion , which is express to this purpose ; qui prior defexit , tu illum , iupiter , sic ferito , ut ego hunc porcum hodie feriam , tantóque magis quanto magis potes pollésque . and so the trojans and graecians making a solemn covenant , and religiously obliging one another to stand to the terms thereof , upon the sacrificing of lambs and pouring out a drink-offering to the gods , one uttered this imprecation or commination indifferently to either party that should prove false . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thrice great and glorious iove , and ye the gods his heavenly senators , which of these twain first break this solemn league and fall at odds ; as doth this wine , so may their scattered brain pash'd from their cursed sculls the pavement stain . . from this general notion and meaning of the bloud in the sanction of covenants , we may the better understand what is the meaning thereof in that covenant which god has made with us through the bloud of christ. for at his last passion he called the wine his bloud of the new covenant to be shed for many for the remission of sins , that is , for peace and reconciliation betwixt god and man. but in these solemn leagues , pacifications and covenants , which were made with bloud , though it were a ceremonie of agreement , yet the effusion of bloud did not cease to be of a comminatory signification for those that were faithless in their covenant . so it is also much more with the bloud of the son of god. as the peace is of higher concernment , so is the breach of covenant of the greater danger . this the authour to the hebrews does expresly take notice of , and shews that upon wilfull misdemeanours and perverse revoltings from god , the expiatory and pacificatory virtue of the bloud of christ then ceases , and the comminatory part takes place ; hebr. . . for if we sin wilfully after we have received the knowledge of the truth , there remaineth no more sacrifice for sins : but a certain fearfull looking for of judgement , and fiery indignation which shall devour the adversaries . he that despised moses law died without mercy , under two or three witnesses . of how much severer punishment , think ye , shall he be thought worthy who hath troden under foot the son of god , and hath counted the bloud of the covenant , wherewith he was sanctified , an unholy thing , and hath done despight unto the spirit of grace ? and therefore , as s. peter speaks epist. . it had been better for them not to have known the way of righteousness , then after they have known it , to turn from the holy commandment delivered to them . which persons he decyphers in he foregoing verse , that they were such as had escaped the pollutions of the world through the knowledge of the lord and saviour jesus christ , but were again entangled therein and overcome , being brought into the bondage of sin by giving place to the deceitfull doctrines of libertinism ; as you may see more at large in that chapter . . wherefore it appears out of what already has been said , that there are terms to be performed on out part in this new covenant as well as there are promises on god's part , and that christianity is no such loose , remiss and inert religion as some deceivers would make it : which we shall make still more plain from several other testimonies of scripture . matth. . the kingdome of heaven suffereth violence , and the violent take it by force . whence is plainly intimated that no lazy or careless endeavours will carry us on to the enjoiment of the promises of the covenant . as elsewhere , he that laies his hand to the plough and looks back , is not fit for the kingdome of god. and luke . . strive to enter in at the streight gate : for i say unto you , many shall seek to enter in , and shall not be able . because streight is the gate and narrow is the way that leadeth unto life ; but wide is the gate and broad is the way that leadeth to destruction , and many there be that goe in thereat . as it is in the parallel place of s. matthew . which plain places of scripture one would think should awake those filthy dreamers out of their mischievous conceits & opinions , whereby they would make us believe the evangelical dispensation is so soft and delicate a thing , that there is no laying of the hand to the plough , no crouding or striving , but that we shall be carried to heaven on that easie featherbed of unactive faith or fanatick libertinism . whenas the evangelical oracles tell us that we are to work out our salvation with fear and trembling ; that we are to run and to wrastle , to fight and to resist even unto bloud . cor. . . know ye not that they that run in a race , run all , but one receiveth the prize ? so run that ye may obtain . and every one that strives for the victory , is temperate in all things . now they doe it to obtain a corruptible crown , but we an incorruptible . i therefore so run , not as uncertainly : so fight i , not as one that beateth the air . but i keep under my body , and bring it into subjection : lest by any means when i have preached to others , i my self should become a cast-away . and yet s. paul was as chosen a vessel as the choicest of these pieces that befool themselves so with self-flattery , that they think they have found an easier way to salvation then paul himself knew , that think they shall get the victory and the crown by not fighting against their own corruptions , but by beating the air with knackish forms of gracious speeches and vain grandiloquence that tends to nothing but the masking of their own hypocrisie and unfaithfulness in the covenant , and to the seduction and ruine of others . . but s. paul , however they would abuse some passages in him to the favouring of their ill cause , is an utter disclaimer of such false doctrine , and does yet more expresly tell us that the promises of the gospel are conditional . this is a faithfull saying ( saith he to timothy , epist. chap. . ) if we be dead with him , we shall also live with him : if we suffer , we shall also reign with him : if we deny him , he will also deny us . if we deal unfaithfully in the covenant , yet he is faithful and cannot deny himself : he will stand to his covenant in all the intents and purposes thereof , whether to punishment or reward . and rom. . there is therefore now no condemnation to those that are in christ iesus ; but their qualification presently follows , that walk not after the flesh , but after the spirit : and ver . . they that are in the flesh , cannot please god. but ye are not in the flesh , but in the spirit , if so be the spirit of god dwell in you : and if this spirit be in you , the body is dead unto sin . and again , if ye live after the flesh , ye shall die ; but if through the spirit ye mortifie the deeds of the body , ye shall live . and ver . . the spirit it self bears witness with our spirits , that we are the children of god. and if children , then heirs , heirs of god and joint heirs with christ ; if so be we suffer with him , that we may also glorified with him . which plainly implies that the inheritance of heaven , or kingdome of glory , is a conditional kingdome or inheritance . and not to speak of kingdoms , we shall not so much as have remission of sins but upon condition . matth. . , . for if ye forgive men their trespasses , your heavenly father will also forgive you . but if you forgive not men their trespasses , neither will your father forgive you your trespasses . what can be more evident then this ? chap. ix . . what it is really to enter into this new covenant . . that the entring into this covenant supposes actual repentance . . that this new covenanter is born of water and the spirit . . the necessity of the skilfull usage of these new-born babes in christ. . that some teachers are mere witches and childe-suckers . . we have therefore undeniably demonstrated that this new gospel-covenant is a conditional covenant : and but that hypocrisie and impietie has made mens souls so degenerate , that sense and non-sense is alike to them , they would from the very sound and signification of the word perceive that there are mutual terms and conditions implied , or else it could be no covenant . this therefore being premised , we shall the better understand what is that due affection and qualification of mind that is required of him that would enter into this covenant , or what it is whereby he has really entred into it . for it is not a mere historical faith or belief of those things that are in the new testament , and an acknowledgment that they all tend to the peace and salvation of man , and that he is obliged to live up to the utmost of his power to those holy precepts that are there conteined ; but further , there is a love and liking of the said precepts as well as a desire of the enjoiment of the promise of eternal life , and a sincere resolution of endeavoring to live as near as he can according to those evangelical rules , and a chearfull expectation of divine assistance , that god will enable him by the cooperation of his holy spirit to make such due progresses in life and godliness as shall become an unfeigned professour of faith in christ jesus . . he that upon the perusal of the records of the gospel , as they are found in the new testament , or by what other way soever the substance thereof is communicated to him , and so upon information of his errours and mistakes , whether in opinion or practice , is thus affected as we have declared ; it is manifest that he has already repented him of his sins and errours , and is in a real mislike of his former conversation , so far forth as it was unconformable to the mind of christ. so that the state above described does plainly implie repentance , which comprehends in it a rejection of such apprehensions as we now have discovered to be false , and an abhorrence from and sorrow for all our misdeeds , with a willingness to make satisfaction where we have done wrong , if it lie in our power , and a proneness to take revenge of our selves in curbing our selves and cutting our selves short of the ordinary enjoiment of such things as are in themselves lawfull , they being for the present not so expedient for us , but rather hurtfull and dangerous . . he that is thus affected as we have described , and can thus willingly and sincerely close with christ , and receive him as king as well as priest and prophet , and holds himself bound in duty to live in the world as he lived , following his example in all things , and has ( as i have already said ) a love and liking of those graces he has recommended to the world , is a fit new-covenanter . for flesh and bloud has not revealed these things unto him , but the spirit of god that remains in him ; he being born again not of corruptible seed , but incorruptible , the word of god that lives and abides for ever . of this state may be understood that of s. john , whosoever confesses that iesus is the son of god , god dwelleth in him and he in god : and chap. . whosoever believeth that iesus is the christ , is born of god. and this is that new birth without which there is no entrance into the kingdome of heaven , namely , unless a man be born of water and of the spirit ; that is to say , born of the spirit which is figured out in baptismal water ; which is the outward sign of this inward regeneration , whereby a man is a capacity of thus covenanting with god , obteins remission of sins in christ , and becomes a real and visible member of his church . . and when he is thus born into the church , he is not then taken into the armes of absolute omnipotency to support him , defend him , and nourish him : but there is much-what the same reason that there is of a young plant newly sprung out of the earth , or a young child newly born into the world ; unless they meet , the one with a carefull and skilfull gardener , the other with good nurses , they are both in hazard of being spoiled with one sad accident or other ; their growth may be hindered , if not life extinguished , by neglect or untoward handling . for the influence of grace is not always irresistible , nor the purpose of it undefeatable , but is much-what as the power of nature and her offerings and attempts towards the perfection of those species of things she produces , as i have also above noted . she works alwaies towards the best , but may be checked or stopped ; and the spirit ( the apostle saies ) may be quenched as well as natural fire . and though nature freely offers that comfortable principle of life , the fresh aire , yet the lungs of the child may be so stuffed by the unwholsome milk of a wretched and unfaithful nurse , that he cannot receive it , to continue life and health , but the poor infant must be forc'd to yield to the importunity of the disease , and to dy by their hands who professed to administer life and nourishment to him . . there is the same reason in those that are as yet infants in christianity , that have really a life and sense and desire to what is truly good , but are not yet come to that growth but that they are to suck from others . if they that pretend to nurse them up impart poison in stead of the sincere milk of the word , there is no question but they are in very great danger of losing that life they are newly begotten into , and of falling from this new covenant . that there were of old such nurses or rather witches that , in stead of feeding these infants , suck'd the very bloud and life of religion out of them , several passages in the epistles of the apostles do intimate , as i have already taken notice , namely , that they were little children whom those impostours would make believe that they might be righteous , though they were not righteous as christ was righteous . which is to squeeze cold poison into their mouths , not to suckle them with the saving milk of the word . st. paul was a more faithfull nurse , and taught titus to be so too , chap. . where after the mention of the entrance into this new covenant by the washing of regeneration and the renewing of the holy ghost , he presently addes , this is a faithfull saying , and these things i will that thou affirm constantly , that they which have believed in god should be careful to maintain good works . chap. x. . the first principle the new-covenanter is closely to keep to . . the second principle to be kept to . . the third and last principle . . wherefore that there be no recidivation nor standing still , but that there may be a due advance and growth in the christian life , the first principle that the new-covenanter is to adhere to stedfast and unshaken , is this , that there is an indispensable obligation in this new covenant of living up so near as we possibly can to those precepts of the gospel that are delivered either by the mouth of our saviour himself or the holy apostles ; and that we are not to allow our selves in any thing that our own consciences tell us is a sin ; nor be discouraged as men out of hope , if we finde our selves , against our own meaning and purpose , at any time mistaken ; but with chearfulness and confidence in the mediation of our saviour to adde more resolute endeavours and the greater circumspection for the future , making even an advantage of our lapses , that sudden surprisal or any errour or frailty brought us into , for an higher and more speedy advance in the divine life . these two considerations of our indispensable obligation to duty , and christs intercession and propitiation for us , s. iohn has prudently bound up together , . epist. . my little children , these things i write unto you , that you sin not . but if any man sin , we have an advocate with the father , iesus christ the righteous ; and he is a propitiation for our sinnes , and not for ours onely , but for the sinnes of the whole world . hereby we know that we know him , if we keep his commandements . he that saith i know him , and keepeth not his commandements , is a liar and the truth is not in him . but whoso keepeth his word , in him verily is the love of god perfected . as this point is exceeding clear , as i have more largely proved elswhere : so is is most necessary to be believed and to be remembred perpetually , that we may keep our selves safe from tasting , touching , or coming any thing near the sight or sent of that lushious poison of libertinisme ( let it be coloured , sugared over or perfumed with the most gracious termes or glorious expressions that the deceivable eloquence of man can put upon it ; ) and that we may shun the breath of such a seducer , as of one that is infected with the pestilence , and whose converse is death and the eternal ruin of our very souls . . the second principle that he is closely to keep to is , that ( i had almost said ) omnipotent faith in god through christ : i mean the belief of the assistance of his holy spirit to overcome all manner of sin in us . for if we keep up duely to this , nothing will be able to withstand us , but by patience and perseverance we shall be able to beat out satan out of his strongest holds . according to thy faith so be it unto thee , is true as well in christs healing our souls as in his curing the bodies of the sick when he was upon earth . this is a prime branch of that saving faith , and the greatest strength and sustentation we have to keep us from sinking back into sin , and from being drown'd and carried away with the flouds of ungodliness . if we let this hold go , all is gone : for they that doe not believe that they have power to resist sin , must of necessity give up themselves captives to it . and this is that which makes s. paul so affectionately devout in the behalf of the ephesians , that god would be pleased to give them this special gift of faith for their strength and corroboration of the inward man ; chap. . for this cause i bow my knees unto the father of our lord iesus christ , that he would grant you according to the riches of his glory , to be strengthened with might by his spirit in the inner man ; that christ may dwell in your hearts by faith ; that ye being rooted and grounded in love , &c. according as i have elswhere rehearsed . and in the doxologie immediately following this prayer , of what unconceivable efficacy the operations of the spirit are in us , the apostle again does intimate in a very high strain , now unto him that is able to doe exceeding abundantly above what we ask or think , according to the power that worketh in us , unto him be glory in the church by christ iesus throughout all ages world without end . which words plainly imply that such is the inexhaustible richness of grace and assistance from the spirit of god , that the effect of its inward workings in us is for the present not imaginable , much less expressible . wherefore our faith cannot be too great in this supernatural principle ; and the greater it is , the greater courage and the more speedy and more absolute victory . . and yet there is still another principle that will further actuate our faith , and make us still more lively , resolute and invincible ; and that is the love of christ which every young christian is to warme himself with , and inflame his courage more and more : which he will best do by frequent meditations upon christs passion , what shame , what sorrow and pain he underwent to gain the love of souls , and so to try them to himself in those sweet and inviolable bands of sincere love and friendship , that by this golden chain he may pull them up after him from earth to heaven . let therefore our new-covenanter as often as he reflects upon the exceeding great love of his saviour , and finds his heart begin to grow hot , being touch'd with a ray from that celestial flame , that bright sun of righteousness that now shines at the right hand of god , let him be sure to remember what compensation he requires for all that dear affection he has shewn to us . the lesson is but short , and therefore must not be forgotten , if you love me , keep my commandements . chap. xi . . the diligent search this new-covenanter ought to make to finde out whatsoever is corrupt and sinful . . that the truly regenerate cannot be quiet till all corruption be wrought out . . the most importunate devotions of a living christian. . the difference betwixt a son of the second covenant and a slave under the first . . the mystical completion of a prophecy of esay touching this state . . the young christian being thus armed with faith and love and an unwavering sense of his duty in becoming holy even as he that called him is holy , he will be then both willing and ready to look his enemies in the face , and to seek them out if he cannot at first sight finde them , and to pull them out of every hiding-place of hypocrisy , and bring them into the open light and slay them . and if after diligent search he can finde none , yet he will be so modest as to distrust the measure of his skill , and will be earnest in prayer to god to discover what inward hidden wickedness there may lurk yet in him , to the end that the old leven may be utterly cast out , and that there may be nothing left that is contrary to the scepter of christ and the kingdome of god in his heart . . for indeed it is impossible that one is truely regenerate and has the seed of god and the life of his spirit actually in him , should be quiet till all that which is unholy and corrupt be wrought out . but the case is much-what as in the natural body that is sick , either death or health will in a competent time possess the body . if the morbifick matter be not carried away by sweating , purging or some evacuation or other , life it self will be carried away : but if that which is contrary to life be remov'd , health must certainly take place . . and so it is in the divine life it self , when it has taken root and growth , whatever is contrary to it , is burdensome to it , like that * tyrannick project of tying the living and the dead together . wherefore the true christian can never be at ease and rest till he has cast off that heavy load , the body of sin , the old man that stinks earthily and unsavourly , if he be perceived at all , and indeed so unsufferably , that the divine life and sense in a man cannot endure it . nor can endure to be in a condition so sensless that there should be any of that ●our leven left , and yet there be no perception of it . and therefore the most importunate address to the throne of grace in a living christian is , that god would be pleased to discover whatever ugliness or deformity there is in him in either practise or principle . which god of his mercy does by degrees , not all at once , that there may not arise overmuch distraction and confusion . but if we be not wanting to our selves , the work will be accomplish'd in due time , and the kingdom of heaven , as well within as without , will be as a grain of mustard-seed . the crisis of the disease will be in a competent time , as i said before , and our whole man re-enlivened with the spirit of god , and restored to the state of righteousness , peace and joy in the holy ghost . . for verily to be quiet upon any other terms but these , is not to be a son of the second covenant , but a careless slave under the first , that acts not out of a principle of love and inward life and liking , but out of some external respect , and cares not how little he does or what is the frame of his mind , so he may but scape being well cudgelled for the present , and receive at last the promised wages of his master . but under the second covenant the case is quite otherwise . for the true christian there is impatient of sin , merely because it is sin , and bears the same analogie to the sense of his soul that a wearisome or torturous disease does to the sense of his body ; and therefore it is intolerable till he be freed from it ; and that the more , by how much the more assured he is that it is contrary to the will and minde of christ , who came into the world to heal us of our iniquities and to free us from all sin . . and therefore lastly , we are never to rest contended till we find our selves through the power of god arrived to this state and frame of spirit , ( and that in such an height as is competible to humane nature , ) that there may be nothing undestroied that is contrary and opposite to the life of god in us . that that may be fulfilled which is prophesied in isaiah , that they that fight against israel shall be as nothing ; and they that strive with him shall perish . thou shalt seek them , and shalt not finde them , even them that contended with thee ; they that war against thee shall be as nothing and as a thing of nought . chap. xii . . that the destroying of sin is not without some time of conflict . the most infallible method for that dispatch . . the constant ordering of our external actions . . the hypocritical complaint of those for want of power that will not doe those good things that are already in their power . . the danger of making this new covenant a covenant of works , and our love to christ a mercenarie friendship . . earnest praiers to god for the perfecting of the image of christ in us . . continual circumspection and watchfulness . . that the vilifying of outward ordinances is no sign of a new-covenanter , but of a proud and carnal mind . . caution to the new-covenanter concerning his converse with men . . that the branches of the divine life without faith in god and christ , degenerate into mere morality . the examining all the motions and excursions of our spirit how agreeable they are with humility , charity and purity . . cautions concerning the exercise of our humility ; . as also of our purity , . and of our love or charity . the safe conduct of the faithfull by their inward guide . . and this may serve for a more general direction and encouragement ; but we shall annex also what is of more particular consideration . for we have express'd our selves hitherto , as if so soon as a man were under the second covenant , there needed nothing but the finding out of his sins : for then armed with faith and love , he could suddenly destroy them . but that i may be rightly understood , it cannot be without some time of conflict . but the stronger he is in these divine vertues , the victory will be the easier and the speedier . but in the mean time the flesh will be working against the spirit , and the spirit against the flesh ; and patience and faithfulness is required on our side that we doe what god already has put into our power . and assuredly it is in the power of the new-covenanter to mortifie all manner of corruptions and immoderate desires in due time by this short and infallible method , viz. by a constant denial of their cravings . give a begger nothing at thy door , and he will never visit thee . desire is starved by being unfulfilled . a man you know often loses his appetite by staying over-long for his dinner . . inordinate desire will haunt a man like an ague , if we pamper and satisfie it . the devil and the sop will both down into our bellies at once . but thou maiest pine out both desire and the devil that lurks in it by a pertinacious temperance or stopping thy self in thy outward actions . affect not vain-glory and applause in thy outward actions or speeches , but modestly decline it , and pride will fall in thy soul. in good time thou shall finde humility rise in thy heart , and sweetly shine in thee with her milde light . give not thine anger vent , and it will be extinct like smothered fire . answer not thy lust or lasciviousness , and it will cease to call unto thee , but die as a weed trod down into the ground . dare to doe good , though thy base heart gainsay it ; and pleasure thy very enemies , those that hate thee or envy thee . for covetousness and hatred being thus oft crossed , will out of discontent at last quite leave thee . . but if thou be false to god and thine own soul in those things which he hath put in thy power , ( and he hath put the outward man plainly in thy power , ) and neglectest the performance of them , and yet dost complain of want of strength ; thou art in plain english an hypocrite , and dealest treacherously with christ in the covenant , and the devil and thine own false heart have deceived thee . thou colloguest and flatterest with thy lips , and tellest fair stories of the loving-kindness and free grace of god in christ ; but thy heart is far from him : for whosoever names the name of christ , is to depart from iniquity , as has been already noted out of the apostle . . but now in the second place , as we are faithfully to persist in a constant abstinence from outward evil actions , and in a perpetual exercise of such as are good ; so we must by all means have a special care that we take not up our rest in these , and so make this new covenant a mere covenant of works , as if by these external performances we did so oblige christ as that he were bound to give us heaven by way of gratitude or of bargain and purchase : we dealing craftily herein , as poor men doe sometimes with great persons , presenting them with something of small value , to get from them a reward of far greater worth ; they having in the mean time no cordial affection to those they present with their gifts , but only baiting the hook to catch a fish . nay , i adde further , that personal love and affection merely upon this account of being externally beneficial to us in dying for us and delivering us from eternal destruction , even this does not fill up the end and purpose of the second covenant . for this were little better then a kind of mercenary friendship , and such as is competible to the mere natural man : for he can love him that does him such a good as his very animal frame or temper is sensible of . but our love and friendship with christ must be still more inward and more intimate , we being tied to him not only by the sense of external benefits , but by unity of spirit ; there being the same life and spirit in us that was in him here on earth . and therefore there will be in our very souls an high sympathy and ineffable pleasure and liking of that nature and spirit that breaths in all the actions and speeches recorded of our saviour , and a transporting delight in all the precepts of the gospel , whether delivered by himself or his holy apostles ; they will be sweeter then the honey and the honey-combe , and more desirable then thousands of gold and silver , as the prophet david speaks . . wherefore we are never to be quiet till we find our selves fully enamoured on the very character and genius , as i may so speak , of our blessed saviour , and find our selves so affected as he was affected in the world . and therefore we are to adde to our external profession fervent prayer to god , not only to resist temptations , or to doe outward good works ; but that he would also wholly renew our nature in us , that our regeneration may be perfected , and that we may be entirely transformed into the lively image of our lord and saviour jesus christ. and this not only at set times , but continually as we have opportunity and vacancy from the throng and urgency of worldly affairs . for then should we commune with our hearts , and meditate on that divine image and character , the life of christ , and observe wherein we are most wanting , and to what part thereof our affections are the most cool ; and so with serious and earnest ejaculations to god implore the help and assistance of his spirit to compleat the good work that he has begun in us : and so we shall fulfill that precept of the apostle , pray continually , that is , whether upon the emergency of some temptation , or upon self-examinations and devout meditations . . and as we are to pray continually , so we are to watch continually , that is , to pass from one transaction to another with circumspection ; making our very converse with men and affairs in the world an advantage to our main design of improvement in the divine life . for coming thus out into company and emploiment , we have thereby a present exercise of that grace that is in us , and can find thereby the better our own inabilities and defects , as also what strength we are of , and what proficiency we have made in the way we have chosen . and so what we have , will be thereby corroborated ; and what we want , being discovered to our selves , we know the better to ask it at the hands of god. . thus will the work assuredly go on by perpetual meditations , prayer and watchfulness . and while thou art thus taken up with thy self , take heed how thou meddlest with other men . and particularly beware of despising the publick ordinances of thy church . for thou mayst hear the same advice given thee in the open congregations that thou hast assented to as true in thine own conscience , from a faithful and knowing ministry . which , if thou beest what thou pretendest to , will delight thy heart , both in that it is a testimony of the truth , and that it may take effect in others by god's blessing as well as in thee . wherefore it is no sign of a new-covenanter , but of a proud and carnal mind and of a wicked designer , to vilifie these things . . moreover thou art to take this advertisement along with thee concerning thy converse with men , that first thou censure not any man for external matters of an indifferent interpretation , in diet , apparel , or civil behaviour , whether he be more courtly or plain in carriage , whether more chearfull or more sad , whether he drink wine or refrain from drinking , whether he wear good clothes or goe in a meaner dress ; and so of other things of like nature . thou oughtest i say to passe no censure , no not so much as in thy tacit thoughts , about these things , but esteem every man from what is truly christian or unchristian in him . and then secondly , thou art carefully to take heed that the just liberty of another lead thee not into any inconvenience , by tempting thee to imitate him . but thou art strictly to keep to what thou knowest in thine own conscience to be most for thine own safety ; that the good work may goe on in thee , and that righteousness may have its firm rooting and full growth . but in the mean time thou art to look after thy self as a tender child or sick person , who are rightly forbidden such things as grown men and in health take their liberty to make use of . these two cautions will prevent all scandal whereby thou maiest either harm thy self or be injurious to others . . lastly , i shall more particularly and expresly recommend to thee the frequent meditation of these three branches of the divine life , humility , charity and purity , together with their deepest root faith in god through iesus christ. for if this be not taken in , thy progress in the second covenant may degenerate into a mere accustomary or complexional frame of morality , and have nothing in it that is really divine . i am sure it will not be of that nature as to fit thee for that eternal salvation that is promised to those that are true believers . and as concerning those three branches of the divine root , i would have thee to place them ever in thine eye , and examine all the motions and excursions of thy spirit into outward actions , how sutable they are to these , and closely observe when thou thinkest thy self so zealously carried out by the moving of one of these principles , if thou dost not run counter to another . nay , it may be thy enthusiastick heat may carry thee so far as to sin against that very principle that thou thinkest thy self to be moved by . . thus whilst thou affectest too extravagant expressions of thy humility , the discreet and knowing in religion will thereby find out thy pride . as if thou shouldest not be content to entertain the poor at thy table , but thou wilt also wait upon them with a trencher in thy hand , bare-headed , and doe all the offices of a servitour to them ; as if thou wert celebrating the old saturnalia . look to thy self that there be no touch of vain-glory in it , and that thou dost not desire to be talked of . consider also if it be not an offence against charity , and a scandalizing those that are without ; who , if they can fansie thee sincere , will be forcibly invited to deem thee very fanatical and melancholick , and that all religion is nothing else . but true charity doth nothing unseemly . . when the desire of purity also puts thee upon the chastisement of thy body , doe it so hiddenly that thou maiest not offend against humility by thy pharisaical ostentation . wherefore if thou dost give thy mind to the mortification of the flesh , shew it not to men in thy sordid clothes , nor in thy sour face and hard looks ; but keep it to thy self as secret as thou canst , that he that seeth in secret may reward thee openly . . art thou warmed with the sense of charity , which thou hadst rather call love ? take heed that thou transgress not against purity by declining into unclean fanatick lust , that foul ditch that many of our high-talking enthusiasts have tumbled into , and have been so blinded with the mire thereof , that they have made it a principal fruit of their illumination , to doe those acts without shame or measure that both the light of nature and the gospel of christ has taught us to blush at . such circumspections as these thou art to use , if thou wouldest stear thy course safely ; and if thou wilt be faithfull to thine inward guide , and deal uprightly in the holy covenant , thou wilt want no monitor ; thy way shall be made so plain before thee , that thou shalt not err nor stumble , but arrive at last to the desired scope of all thy travails and endeavours , to a firm peace and unfailing righteousness , and shalt be filled with all the fulness of god. book x. chap. i. . that the affection and esteem we ought to have for our religion does not consist in damning all to the pit of hell that are not of it . . the unseasonable inculcation of this principle to christians . . that it is better becoming the spirit of a christian to allow what is good and commendable in other religions , then so foully to reproach them . . what are the due demonstrations of our affection to the gospel of christ. . how small a part of the world is styled christians , and how few real christians in that part that is so styled . . that there has been some unskilfull or treacherous tampering with the powerfull engine of the gospel , that it has done so little execution hitherto against the kingdome of the devil . . the author's purpose of bringing into view the main impediments of the due effects thereof . . the fourth and last derivative property of the mystery of godliness , which arises from the usefullness thereof , and that great concernment it is of in relation not only to this present and transitory , but that future and everlasting happiness of mankind , is that appretiation and high value it deservedly wins or should win 〈◊〉 us . which is not to be expressed , as usually is done , by vilifying and reproaching all other religions , in damning the very best and most consciencious turks , iews and pagans to the pit of hell , and then to double lock the door upon them , or to stand there to watch with long poles to beat them down again , if any of them should offer to emerge and endeavour to crawl out . this fervour is but a false zeal and of no service to the gospel , to make it impossible to all men to scape hell , that are not born under or visibly converted to christianity , when they never had the opportunity to hear the true sound thereof . for if providence be represented so severe and arbitrarious , it will rather beget a misbelief of all religions then advance our own , especially with all free and intelligent spirits . . and what need they tell such sad stories to them that hear the gospel concerning them that hear it not , nor ever were in a capacity of hearing it ? it touches not them , but disturbs these that hear it , and makes divine providence more unintelligible then before . were it not sufficient for their auditors to understand , that they that doe hear the gospel and yet refuse it , that they are indeed in a damnable condition , the belief thereof being the very touchstone of salvation to them that it is offered to ? but if they will be curious , ( which is no commendable quality , ) they can onely adde , that none shall be saved but by virtue of that truth which is comprehended in the gospel , that is , before they come under that one head of the church , which is christ jesus ; there being no other name under the heavens whereby we can be saved , as the apostle has declared . but how the consciencious iews , pagans and turks , that seemed not to die christians , may be gathered to this head , it will be a becoming piece of modesty in us to profess our ignorance . . certainly it were far better and more becoming the spirit of the gospel , to admit and commend what is laudable and praise-worthy in either iudaisme , turcisme or paganisme , and with kindness and compassion to tell them wherein they are mistaken , and wherein they fall short ; then to fly in their faces and to exprobrate to them the most consummate wickedness that humane nature is lapsable into in matters of religion , and thus from an immoderate depression of all other religions to magnifie a mans own . which is as ridiculous a scheme of rhetorick , in my apprehension , as if one should compare solomon with all the natural fools in the world , and then vaunt how exceeding much he out-stripped them all in wisdom ; or helena with all the ugly deformed females that ever were , and so argue the excellency of her beauty , because she so far surpassed these mishapen wretches : which in my judgment is a very small commendation . . but such demonstrations of our affections as these are very sorry and injudicious . he that professes he believes the truth of the gospel , and has entred into this new covenant , if he will give a solid testimony of his sincere affection to it indeed , he must doe it by his life and conversation . for if he like it and believe it , he must needs follow the counsel conteined in it ; which if he do closely and faithfully , he will finde it of that unspeakable excellency and important concernment , that he cannot rest quiet in reaping the fruit thereof himself , but will be truly desirous that the same good may be communicated , if it were possible , to all the world . . and truly for my own part , when i seriously consider with my self and undeniable clearness and evidence of truth in the gospel of christ above all the religions in the world , and the mighty and almost irresistible power and efficacy that lies in it for the making of men holy and vertuous ; i cannot but with much fervencie of desire wish it were further spred in the world , and am much amazed that it has made no further progress then it has . for as brerewood has probably collected in his enquiries , pagan idolatry still possesses two thirds of the known world , mahometisme one fifth part , and christianisme but a sixth . and ( what is a thing more deplorable ) a very great part of the christian church has been overrun with the turk , and does lie at this very day in miserable bondage under him . and that there may be nothing wanting to encrease wonderment , even those parts of the world that are purely christian , as to title , so great share of them , whether they go under the name of reform'd or catholicks , are tainted with so gross hypocrisy , such open prophaneness and professed atheisme amongst their own crews and loose conventicles , that it is something hard to finde a cordial christian in the most pretending churches of christendome , that does not deny his profession either in heart or practice or in both . . which sad scene of things cannot but move any thoughtful christian , that does in good earnest wish well to his religion , to sift out , if it be possible , the true causes of his lamentable condition of christendome , and what are the impediments that hinder the gospel ( which of it self is so powerful an instrument as it is of salvation ) from taking effect with out selves , or from having freer passage into other countries that are yet pagan . that it is our sinnes , every well-meaning man will be ready to reply . but the question still remains , there being amongst us the most effectual engine that the wisdome of god could contrive for the destroying of sin out of the world , why there is no more execution done thereby against the power of sin and the kingdome of darkness then there is . the enquiry therefore must be what tampering there has been with this engine , what adding or taking from it , to spoil its efficacy , what mistakes of the use thereof ; and the like . for that there is something most wretchedly amiss in the use of the gospel throughout all christendome , is very plain , in that the purpose of it is almost totally frustrated every where ; and prophaneness , infidelity and atheisme have in a manner seized the hearts of all . which most men are ready to confess , some with a true christian sorrow or hearty indignation , others with a tacit joy or exteriour flearing , as being glad their corrupt thoughts and practices have the countenance of so many suffrages . . to omit therefore such principles as are unintelligible and are for ever seal'd up out of our sight ; let us look upon what is intelligible and visible . let us produce such causes into view , which no man can deny but that they are as general as these horrid diseases , and are extremely inclining , if not absolutely effectual and necessitating the christian world into this abominable condition it is found in at this day , and many ages before . chap. ii. . the most fundamental mistake and root of all the corruptions in the church of christ. . that there maybe a superstition also in opposing of ceremonies , and in long prayers and preachments . . that self-chosen religion extinguishes true godliness every where . . the unwholsome and windy food of affected orthodoxality ; with the mischievous consequences thereof . . that hypocrisy of professours fills the world with atheists . . that the authoritative obtrusion of gross falsities upon men begets a misbelief of the whole mystery of piety . . that all the churches of christendome stand guilty of this mischievous miscarriage . the infinite inconvenience of the superlapsarian doctrine . . wherefore freely to profess what i think in my own conscience to be true ; the most universal and most fundamental mistake in christendome , and that from whence all the corruption of the church began and is still continued and increased , is that conceited estimation of orthodox opinions and external ceremony , before the indispensable practice of the precepts of christ , and a faithful endeavour to attain to the due degrees of the real renovation of our inward man into true and living holiness and righteousness : in stead whereof there is generally substituted curiosity of opinion in points imperscrutable and unprofitable , obtrusion of ceremonies , numerous , cumbersome , and not onely needless , but much unbeseeming the unsuspected modesty of the spouse of christ , who should take heed of symbolizing any way with idolatry , which is spiritual adultery or fornication . for while the heart goes a whoring after those outward shows , and an over-value be put upon them , the inward life of godliness will easily be extinguished , and love to the indispensable law of christ grow cold and dead . nay they that have the greatest zeal and fierceness , as i may so speak , towards religion , there is invented such an heap and cumbersome load of external performances , that such a zelot as this may spend all his strength upon the mere outworks of piety , before he can come near to take the fort royal , or enter the law of perfect liberty , the divine life , which consists in true humility , perfect purity and sincere charity . for all such ceremonies make but a show in the flesh , nor can reach to the regeneration of our mindes into the unfeigned love of our brethren . whence the most seemingly religious this way may be the most accursedly cruel and unjust , the most implacable and uncharitable that can be . and yet according to that false model of religion that humane invention has set out to the world , he may both take himself , and others also may take him to be seraphically pious ; though in the judgment of christ and of his true church he lie in the gall of bitterness and bond of iniquity . . and in other parts of christendome where the pomp of ceremonies and exteriour superstition is not so much urged , though a man at first sight might hope that things would be much better , yet experience will teach him that there is little amendment , and that the causes of degeneracy , of gross hypocrisy and wickedness , are even as operative and as well appointed to work their effect there as in other places . for this also is superstition , to place our religion in opposing external ceremonies , and to think every man the more pious by how much the more zealous he is against them . wherefore our affections being drawn out in this hot antipathy , our hearts grow cold to the indispensable duties of the gospel ; which are love , patience , meekness and brotherly-kindness , with the rest of those fruits that demonstrate that the tree of life , that the life of christ is planted in us , and that the spirit of god abideth in us . besides that we are to remember that we may idolize long prayers and frequent preachments , and that they may make up an external religion to us in stead of that godliness that is indispensable and internal , and an ever-flowing fountain of all comely and profitable actions and deportments towards god and towards men . . i say therefore that this self-chosen religion in all the parts of christendome ( though it be but such as a wicked man may perform as dexterously and plausibly as the most truly righteous and regenerate ) being so highly extolled and recommended to the people , is almost an irresistible temptation to make them really and morally wicked . for that natural inclination and appetite in mankinde to religion being satisfied or eluded by this unwholsome food , they can have no desire to that which is true religion indeed ; and will be very glad to be excus'd from it , it being more hard at first to embrace or practice , whence it is in a manner necessary for them to let it alone . . and they will the more easily abstain from it , there being another poisonous v●and that swells them so that they are ready to burst again , which is that highly-esteemed knowledge called orthodoxness or rightness of opinion . of which the apostle , knowledge puffeth up , but charity edifieth . this seems so glorious in their eyes , that they phansy themselves angels of light , and fit to enter into the presence of god , if they be but neatly & elegantly trimm'd up in these fine ornaments of orthodoxality . ●esotted fools ! blinde and carnal ! that think to recommend themselves to the majesty of heaven by being array'd in these motly coats , this strip'd stuff of their own spinning . while they thus affect the favour o● god by opinionative knowledge , how do they betray their gross ignorance ! for how can that which is more pleasing to the natural man , nay , i may say , to the devil himself , then to a regenerate soul , how can that render any one acceptable to god ? and yet in all the divisions of the churches they lay the greatest stress upon this , bear the greatest zeal toward it , recommend it the most vehemently to the people , who following the example of their pastours , if they be but busie & hot in these rending points , they think themselves fully possest of the life of christ , and that they are very choicely religious , though in the mean time charity to their neighbour be cold , & they have attain'd to no measure of true righteousness and holiness . herein chiefly lies the mystery of hypocrisy in all the churches of christendome , counting all pious that are but zealous for the waies and opinions of their sect ; and those that are not for it , be they never so unblameable and cordial christians , they are either hated as hereticks , or at best pitied for poor moralists , mere natural men. . these are the most general and very potent impediments for the hindring the gospel of taking that effect which it would otherwise have in the christian world , and for making most of the professours of christianity hypocrites , that is , such as make a great show of godliness , but deny the power thereof , which should mainly appear in our duty to our neighbour and in a sober and just conversation , doing all things as in the sight of god. now this hypocrisy in professours begets prophaneness , atheisme , and unbelief in such persons as naturally have not so strong propension to matters of religion , that is to say , that have not so superstitious a complexion as to be tied to religion upon any termes in any dress and from any kinde of recommenders of it . for their natural nasuteness suggests , that if there be any religion at all , most certainly it is not to be divided from sound morality , to which truly both the prophets , apostles , and precepts of christ do plentifully witness . but they observing that they that make the greatest noise about religion , and are the most zealous therein , do neglect the laws of honesty and common humanity , that they can easily invade other mens rights , that they can juggle , dissemble and lie for advantage , that they are proud and conceited and love the applause of the people , that they are envious , fierce and implacable , that they are unclean and sensual , that they are merciless and cruel , and care not to have kingdomes to flow in bloud for the maintaining of their tyranny over the consciences of poor deluded souls ; ( when yet the contest is nothing but about hay and stubble , the combustible superstructures of humane invention : of which every vainglorious superstitionist , that would make a show in the flesh , has cast on his handfull , if not his arm-full , for the hiding and smothering of the indispensable truths of the gospel , and to put men into perplexities and labours for that which is not bread , to rack their heads with nonsense , contradictions and impossibilities , to weary out their bodies with the thankless toyle of endless and needless ceremonies , and to carry out their heart to toyes and trifles , and so make them neglect the holy and weighty commands of our saviour , which are intelligible to all men , and in some measure approved by all ; such as are , to deal as we would be dealt with , to love our neighbours as our selves , and the like ) i say , those that are not of so religious a complexion naturally , but have wit and sagacity enough to smell out the corruptions and discern the incoherences of the actions of professors , making observation of these things , are by this scandal exceedingly tempted ( and very hardly escape the being quite overcome by so perverse a scene of pretended piety ) to think that the whole business of religion is nothing but humour and madness , or , at the best , but a plot to enrich the priest and keep the people in awe . . this is one great scandal and effectual counterplot against the power of the gospel , the vilifying and despising of moral honesty by those that are great zelots and high pretenders to religion . this does advance atheisme and prophaneness very much . but there is another miscarriage which i have hinted at already as epidemical and universal , and at least as effectual to this evil purpose as the former . there is scarce any church in christendome at this day that does not obtrude not only falshoods , but such falshoods that will appear to any free spirit pure contradictions and impossibilities , and that with the same gravity , authority and importunity that they doe the holy oracles of god. now the consequence of this must needs be fad . for what knowing and consciencious man but will be driven off , if he cannot profess the truth without open asserting of a gross lie ? if he sees good wine poured out of one bottle , but rank poison out of another into the same cup , who can perswade him to drink thereof ? this is a heavy sight to the truly-religious , but the joy and triumph of the prophane , who willingly take this advantage against the whole mystery of piety , as if there were no truth at all in it , because that so gross falshoods are urg'd upon them with the same indispensableness , with the same solemness & devoutness , as those things that ( were it not for the serious impudence of the priest in other open falsities ) might pass with them for true . but they being not at leisure to perpend things to the bottom , but it may be not altogether indisposed to believe a faithfull report from an honest man , they finding the relater foully tripping in some things that he so earnestly urges , discredit the whole narration , and so become perfect atheists and unbelievers ; though , for their own security , they juggle with the juglers , that is , comply and doe outward reverence and devotion , though they cannot but laugh in their sleeves at either the ignorance or cunning deceitfulness of their ghostly leaders . . and that i may not seem to slander the state of christendome , i mean of the whole visible church in what nation soever under heaven ; if we may believe historians , there is none , neither greek nor roman , neither lutheran nor calvinist , but will be found guilty of this fault . i shall particularize in some one thing in all . the greek as well as the roman hold transsubstantiation , the lutheran consubstantiation ; things that have no ground in scripture , and are a palpable contradiction to reason . and yet not more contradictious then absolute reprobation according as our rigid reprobationers have defined it : namely , that god has irresistibly decreed from all eternity to bring into being innumerable myriads of souls of men exceeding far the number of them that shall be saved ; who as without their own consent they were thus thrust into the world , so let them doe what they will , are certainly determined to unspeakable torment so soon as they go out of it , and at the last day shall be adjudged to an higher degree of misery , so great and so exceeding , that all the racks and tortures that the wit or cruelty of the most enraged tyrants could ever invent or execute , would be ease and pleasure in comparison of it , and that these pangs and torments shall remain fresh upon them for ever and ever . . this is the representation of that sour dogma . which to reason is as contradictious as if one should name a square circle or black light ; and as harsh and horrid to the eares of the truly-regenerate into the nature of god , who is love it self , as the highest blasphemie that can be uttered . nor is the nature of those that are irreligious enough so much estranged from the knowledge of god , but that they think , if there be any at all , he cannot be such a one that laid such dark plots from all eternity for the everlasting misery of his poor impotent and unresisting creature , that never did any thing but what the divine decrees determined he should doe , and therefore was alwaies the almighties obedient servant : for which at last he must be condemned to eternall punishment by him whom he did ever obey . the serious and imperious obtrusion of such a dismal conceit as this for one of the greatest arcanums of religion , will make the free spirit and over-inclinable to prophaneness confidently to conclude , that the whole frame of religion is nothing but a mere scar-crow to affright fools , and that there is no hell at all , since such innocent persons and constant obeyers of the divine decrees must be the inhabiters ot it . chap. iii. . the true measure of opinions to be taken from the designe of the gospel , which in general is , the setting out the exceeding great mercy and goodness of god towards mankinde . . and then secondly , the triumph of the divine life in the person of christ , in the warrantableness of doing divine honour to him . . thirdly , the advancement of the divine life in his members upon earth . . the fourth and last rule to try opinions by , the recommendableness of our religion to strangers or those those that are without . . i might adde several other opinions in several parts of christendome , that tend very much to the defeating and eluding the serious end and purpose of religion : but before i go any further , i shall set down the main designes of the gospel of christ , that we may have a more plain and sure rule and measure to try all opinions by . the designe therefore of the gospel in general is the magnifying of the goodness and loving-kindness of god , that he has afforded mankinde so glorious a light to walk by , so effectual means to redeem them from the love of the perishing vanities of this present world , and to recall them back again to himself and to the participation of the ineffable joyes & pleasures of his celestial kingdom . for god so loved the world , that he gave his only-begotten son , that whosoever believeth in him should not perish , but have everlasting life . for god sent not his son into the world to condemn the world , but that the world through him should be saved . and titus . for we our selves also were sometimes foolish , disobedient , deceived , serving divers lusts and pleasures , living in malice and envy , hateful , and hating one another . but after that the kindness and love of god our saviour toward man appeared , not by works of righteousness which we have done , but according to his mercy he saved us by the washing of regeneration and renewing of the holy ghost , which he shed on us abundantly through iesus christ our saviour . to which sense also the apostle speaks , ephes. chap. . and you who were dead in trespasses and sins , wherein in times past ye walked according to the course of this world , according to the prince of the power of the aire , the spirit that now worketh in the children of disobedience ; among whom also we all had our conversation in times past , in the lusts of our flesh , fulfilling the desires of our fleshly minde , and were by nature the children of wrath even as others . but god who is rich in mercy , for his great love wherewith he loved us , even when we were dead in sins , hath quickened us together with christ , ( by grace ye are saved ) and hath raised us up together , and made us sit together in heavenly places in christ iesus ; that in the ages to come he might shew the exceeding riches of his grace , in his kindness towards us , through iesus christ. to which lastly you may adde tit. . . for the grace of god that bringeth salvation , hath appeared to all men ; teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously and godly in this present world , &c. these scriptures give plain testimony of this more general designe of the gospel . . the next designe is an external exaltation of the divine life that did so mightily and conspicuously appear in the person of our saviour christ ; as i have already abundantly declared , how the mystery of christianity comprehends in it chiefly this designe of exalting into triumph the divine life above the animal and natural : and that either externally , in the religious worship we do our saviour , and is done even by hypocrites and wicked persons ; or else internally , in the advancing of true faith and holiness in his living members and sincere followers of his doctrine . philip. . let the same minde be in you which was in christ iesus , who being in the forme of god , thought it no robbery to be equal with god ; but emptied himself and took upon him the forme of a servant , and was made in likeness of men ; and being found in fashion as a man , he humbled himself and became obedient to the death , even the death of the cross. wherefore hath god also exalted him , and given him a name above every name ; that at the name of iesus every knee should bow , of things in heaven and things in earth and things under the earth , and that every tongue should confess that iesus christ is lord , to the glory of god the father . and hebr. . thy throne , o god , is for ever and ever ; the scepter of righteousness is the scepter of thy kingdom . thou hast loved righteousness , and hated iniquity ; therefore god even thy god hath anointed thee with the oile of gladness above thy fellows , that is to say , hath exalted thee to this due honour and rule , having put all things under his feet , angels themselves not excepted , as s. peter tells us , epist. . . who is g●ne into heaven , and is on the right hand of god , angels and authorities and powers being made subject unto him . there is a further enumeration of the angelical classes , colos. . where the apostle speaking of this high exaltation of the person of christ , he intimates not only the subjection of the orders of angels to him , but their reconciliation to god by him , and , as some would have it , a fuller confirmation of them in his favour , vers . . who is the image of the invisible god , the first-born of every creature . for by him were all things created that are in heaven , and that are in earth , visible and invisible ; whether they be thrones , or dominions , or principalities , or powers : all things were created by him and for him ; and he is before all things , and by him all things consist . and he is the head of the body the church . he is the beginning , the first-born from the dead ; that in all things he might have the preeminence . for it pleased the father that in him should all fulness dwell : and making peace through the bloud of his crosse , to reconcile all things by him unto himself , whether they be things in earth or things in heaven . so mighty and wonderfull was the result of the humiliation of our saviour ; and so clear and warrantable an object is he of divine adoration . . thus is the divine life triumphant in the person of christ the head of his church . but another main design of the gospel is , that the divine life may be advanced in us , that is , that faith in god through christ , that humility , love and purity may have their due growth in us here ; that thereby we may be fitted to receive that immortal crown of glory which he will bestow upon all true believers at the last day , when he shall carry his whole church with songs of joy and triumph into his celestial kingdome . that this is the main purpose of the gospell i have already sufficiently proved , and therefore need adde nothing in this place . . the fourth and last rule or measure of opinions is , the recommendableness of our religion to those which are without ; that is to say , we must have a special care of affixing thereto any of our own inventions or interpretations of scripture for christian truths , which may seem uncouth and irrational to strangers and such as are as yet disengaged . for though those that by reason of their education have had full acquaintance with christianity will adhere to their religion , though it may be corrupted with many false glosses and fond opinions of men as indispensably obtruded as the undoubted scripture it self : yet strangers that are free and unaccustomed to them , will not fail to boggle at them ; and being offered to them also with equal authority with the very word of god , they will be necessitated to fly back , and to relinquish the holy truth by reason of the indissoluble intertexture of the gross falshoods they find interwoven with it . a thing that is seriously to be considered by all those that bear any love to the gospel , and desire that it may be propagated and promoted in the world. for certainly it was intended for a more general good and larger diffusion then has been hitherto by reason of its having fallen into faithless and treacherous hands , who make it only an instrument of gaining wealth and power to themselves and of riding the people , and not of gaining souls to god. chap. iv. . the general use of the foregoing rules . . a special use of them in favour of one anothers persons in matters of opinion . . the examination of election and reprobation according to these rules . and how well they agree with that branch of the divine life which we call humility . . the disagreement of absolute reprobation with the first rule ; . as also with the third , and with the second and fourth . . these are the four main rules which i conceive very usefull to examine either other mens opinions or our own . and if the heat of our spirits or the confidence of others would urge upon us pretended truths ( for to admit of open falsities or forgeries for what advantage soever is intolerable , ) that are not subservient to these designs above named , we may well look upon them as idle curiosities ; and if they pretend also to revelation or inspiration , that it is nothing but madness and fanatick delusion . but if they do not only not promote but countermine those designs above mentioned , they are to be looked upon then not as frivolous , but dangerous and impious , and so to be declined by all means possible . and lastly , though they appear such as may contribute something to those designs if followed and embraced , yet i must adde also this caution , that they are not to be forc'd so as that unless a man will profess them , he must be accounted no good christian. for they coming from a fallible and doubtfull hand , they ought not in reason to infringe that undoubted right of christian liberty ; the scripture alone being full enough to perfect a christian both in life and doctrine . . there is also a further use to be made of these rules in favour of one anothers persons though of different opinions , that is , by taking notice what good they drive at , as well as what evil they tend to : which makes much for peace and brotherly kindness , and may blunt the edge of eager and bitter zeal , that makes the over-fervid zelot think that he that is of a contrary opinion to him intends nothing but mischief by his opposite doctrine . in examining therefore every opinion , we are to observe what design of the gospel it agrees with , as well as what it crosses . and that the use of our rules may the better appear , i shall now shew the practice of them by trying some few opinions of no small note by this touchstone : for it were an endless business to examine all , and needless , because by these examples he that lists may examine the rest , indeed any that either has been or ever will offer it self to the world in matters of religion . . the first that occurrs is such an election and reprobation that wholly excludes free will. the controversie is so well known that i need not state it . applying this doctrine to the four rules i have set down , i find in the third that it has some compliance with that choice branch of the divine life , namely humility , and a submission of a mans self and all the world to the will of god. it is the lord , let him doe what he pleases . and that therefore a serious and humble soul being much taken up and transported with this consideration , may think of nothing else , but take this doctrine to be very truth , nay live and die in it , and go to heaven when he has done . whence it were a piece of satanical fury to persecute any such opinionist ; and want of charity , these living as well as other christians , not to bear as good affection to them as to others ; nay to advance our affection with the superaddition of pity , they living in something a more dark mansion then others ; which will plainly appear if we applie their opinion to the rest of the rules and the particulars of them , which we have set down . . for if we make application to the first , that tells us that the design of the gospel is the manifestation of the exceeding superabundant loving-kindness of god to the world , who would not any should perish , but that all should come to repentance , as s. peter speaks . this sad opinion of the predestinatours does confront this design at the very first sight , making the goodness of god such an half-faced thing , nay i may say of a more thin and sparing aspect then the sharpest new moon , nay an infinitely less proportion , if their dolefull stories be true . for to speak summarily of the business ; some very exceeding small number shall necessarily , by the free grace of god , be eternally saved , but the rest necessarily damned to ineffable , eternal and unsupportable torture . this is that glorious redundant grace of the gospel according to them . which free spirits will think the worst news and most mischievous that ever was communicated to the world. the worst , because so extreme few shall be saved . the most mischievous , because it will hazzard all men to be damned according to the ordinary course of reason . for , whenas things are determined already , who need stir a foot unless to please himself and reap the present joies of this life ? . for it is very irrational for us to be sollicitous and trouble our selves to bring that to pass which will every jot as soon come to pass without our trouble . so that unless a man be , beyond all conceit , foolish and sottish , and cannot reason concerning things , he will be necessitated almost , i am sure , very strongly invited , to be as loose and wicked as his own heart or the temptations of the world can suggest to him . whence it is plain that this doctrin in it self , though it may impose upon some by the shew of humility , is a supplanter and destroier of the whole divine life root and branch , that is , it weakens mens faith also in the gospel , if this be peremptorily obtruded upon them to be all the design of it ; it slakes all endeavour of good practice , takes them off from the aspiring to that blessed regeneration and renovation of their minds into purity , love , and humility it self , which they most pretend to . and therefore most generally , though they seem to crouch to god , yet are they very prone to be too-too rigid , sour , and even cruel to men , full of pride , dissension and confusion . so that the unworthiness of this opinion is discernible also by the third rule . . and does entrench something also upon the second . for whereas , according to their own concession , the value of the bloud of the son of god was such that it might have been a ransome for ten thousand worlds ; what a check would this be to a mans more affectionate veneration of him upon the cross , when he thinks he has restrained the purpose of his suffering to so exceeding few ? nothing but self-love and self-flattery can well bear up a mans devotion . what an adorable thing have they made the tender compassion of god in jesus christ , whenas he is represented to us , according to their explication of the mystery , at the same time to have found out a full satisfaction to his justice for the sins of the whole world , and yet at that very moment to have decreed in a manner all the world to eternal damnation ; and this forsooth to make manifest his justice , which is sufficiently manifested by the death of his son ? is not that freer grace that is intended for all , and they put in a capacity of receiving it , if they be not wanting to themselves , then that which is only necessitated on some very few , and for want of which the rest must necessarily perish ? wherefore upon these terms a man cannot conciliate that venerable affection which is due to our saviour , nor indeed beget a belief of the narration in more nasute and sagacious men . which is an entrenchment against the fourth rule also , which should awe us from peremptorily affixing any thing to our religion that will make it less recommendable to them that are without , as certainly this opinion does to all indifferent men . which makes me amaz'd at the sedulous obtrusion of it by some men , whom i can charitably conclude to be , as well as hey are accounted , in their way religious and godly . for it is a piece of unsufferable pride and conceitedness to think themselves infallible in a point where free men , at least as pious and religious , if not more , have seriously and industriously concluded the contrary ; especially when such gross inconveniences are discernible therein . chap. v. . that election and reprobation conferrs something to humility . . that some men are saved irresistibly by virtue of discriminative grace . . that the rest of mankind have grace sufficient , and that several of them are saved . . the excellent use of this middle way betwixt calvinisme and arminianisme . , . the exceeding great danger and mischief of the former extremes . . there is nothing makes this opinion pardonable , but that shew , as i said , that it bears of humility ; and haply it is in some regard really serviceable thereto . and i should take it to be very instrumental to take away all pride and arrogance , or attributing any thing to our selves , or contemning our neighbours , if the professours of it were generally of so meek , so humble and so lowly a spirit ; whenas they are too often over-harsh , fierce , and contemptuous of others . but this may not be the fault of the opinion , but of the opinionist , though that sad severity of god tied up in this same pretended mystery is no enforcing example of kindness and humanity . . but to the end that choice and lovely vertue of christian humility may want no motives nor encouragement , and that that pleasure that some souls may justly take in the free acknowledgment of god's irresistible grace and over-powering operations upon their spirits may not be suffocated nor extinguished ; we shall make such an accomodation betwixt both parties , that unless envy and repining at the goodness of god toward mankinde make them still dissatisfied , i question not but that they will rest contented . i profess therefore and do verily think , that there is such a thing as discriminative grace , as they call it , in the world , and that to such a difference for good , that some few of mankinde by virtue thereof will be irresistibly saved , but that the rest of the world are probationers , that is , have free will and are in a capacity of being saved , some greater , some less ; and that whosoever is damn'd , it is long of himself . for ( as siracides saith ) god has no need of the wicked man. . and that this may not seem to be a mere subterfuge , like that of some others , i further add , touching all this rest of mankind which i speak of , that there is grace sufficient offered to them some way or other , some time or other , and that several of them , according to their faithfulness to that light and power which god has given them , shall be actually saved . at which sentence neither the arminian ought to repine nor the calvinist . for whatever good arminianism pretends concerning all mankind , is exhibited to this part not absolutely elected , and to the other part the goodness of god is greater then is allotted by arminius . and whatever good there is pretended in calvinism to that part that is absolutely elected , the same goodness is here exhibited , and besides that direfull vizard pull'd off that ignorance and melancholy had put upon divine providence and on the lovely face of the gospel . . i may adde to this , that he that finds himself in an extraordinary powerfull manner carried to that which is good , may as fully ascribe it to god's free grace , as in the calvinistical hypothesis ; and he that has no mind to goodness cannot lay the fault on god but himself . nor can satan tempt by that forcible stratagem to either despair or dissoluteness , suggesting that if a man shall be saved , he shall be saved , or if damned , he shall be damned , and that he can neither help on the one nor hinder the other . for unless a man be very deeply radicated in faith and sincere obedience , i should hold it a piece of fond self-flattery to take himself for one of the elect , whenas he may hold of a more seasonable tenure , and act accordingly as a probationer : and when he has got to that irrelapsable condition of those whose souls are after a manner perfected in faith and holiness , it will better become him then to entitle god alone to all those transactions wrought in him , and to take up that saying of jacob , verily god was in this place , and i knew it not , and name the place he slept in bethel , the temple of god : for such is the body of every regenerate christian , and especially of the elect. . this concession of ours thus far , as it is most true , and certainly not unserviceable for the promoting that thankfull and humble frame of spirit that would attribute all to the irresistibleness of free grace and to the force of their particular and irrevocable predestination and election ; so is it also a mighty safeguard from those dangerous miscarriages that too often happen the other way . wherein there being no mean , but one must be either elect or reprobate , how prone is it out of self-love to take up a stout and peremptory conceit that a man is the childe of god destinated thereto before the foundation of the world , and that he can no more miss to be saved then he did to be born ? but as for others , poor offalls and out-casts of the creation , that they can never find out the way to heaven and salvation , do what they can , let them importune god and vex and weary nature never so much ; but are like sampson , with his eyes put out , brought upon the stage of this world only to make the philistims merry , or at best to be mere foils and blacks to set off the beauty and lustre of the secure saints : who being unavoidably caught as it were in a nooze or fast snare of salvation laid for them from all eternity , so soon as they once phansy themselves taken by the leg , do so bounce and dance in the string with that enormity and violence , as if they tried by their wild tugs and jerks , whether the force of their corruption or the decretall thread be the stronger . . nay do grow up to such a pitch of fool-hardiness , as to think themselves not possibly able to run themselves out of breath by the most wild and dissolute courses imaginable , nor remove themselves one hairs breadth out of god's favour for all this . in fine , do proceed so far as to acknowledge no law but their own lust and the fulfilling their own masterless will , and consequently do conclude that they cannot sin . thus imitating a false pattern , and making themselves compendious puppets or pocket-medals of that great idol of theirs ( for it is no god ) that wills , as they say , merely because he wills . and so they dance and sport about the imagination of their own heart , as the children of israel , in the law-givers absence did about the molten calf . thus has this dark conceit , which some rash spirits have endeavoured to make essential to christianity , led many one into secure libertinism first , and after into most desperate atheism . chap. vi. . the scholastick opinions concerning the divinity of christ applied to the foregoing rules . . as also concerning the trinity . . the application of the antitrinitarian doctrine to the said rules . it s disagreement with the third , . as also with the second . . the antitrinitarians plea. . an answer to their plea. . how grosly the denying the divinity of christ disagrees with the third rule . . the next opinions that occur are those concerning the divinity of christ and the holy trinity . and first , those of the schools , of which i shall only say in general , that though their industry and sincerity of their design may be commendable , which was to unite the humanity of christ of hypostatically to the divinity , that there should be no suspicion of idolatry in doing the highest divine honour to him we call the son of god , and that therefore what they drive at is very agreeable to the second rule we have set down ; yet for my own part i think they have made so little proficiency to the main end , that that one plain expression in athanasius , as the body and soul is one man , so god and man is one christ , is better then all their curious definitions of things , which reach to no greater hypostatical union then that of the body and soul ; whenas i dare say , if it were searched to the bottom , the union betwixt the divinity and humanity in christ is more one and more exact then that of soul and body , which they call hypostatical . but they have defined things so unskilfully and perplexedly , that though their design be agreeable to our second rule , yet their performance does clash much with the third and fourth : such contradictions or unintelligible spinofities weakening faith , and hindring the passage of the gospel to them that are without . . which may be rightly said also concerning their subtil and inconsistent disquisitions and conclusions touching the trinity . wherein though their design be in the same respect commendable as before , yet they have made the mystery so intricate and contradictious , that they weaken the christian faith to those that are within , and make it less passable and recommendable to strangers ; and have given occasion thereby to some bold spirits , it being so disadvantageously represented to them , to deny the whole mystery , whereby they have purchas'd to themselves the title of antitrinitarians . . whose opinion i look upon as fundamentally repugnant to christianity it self , if the new testament be the foundation of christianity . for i know nothing more express then that in those writings . and therefore the denying of the trinity is the denying of the authority of the new testament . or if they will pretend they can interpret things there so as to evade this doctrine , by the same reason i think they may evade any , and so still the sacred writ shall stand for a cypher , and signifie nothing ; which tends mainly to the enervating of our faith , and is a gross entrenchment upon the third rule . . and truly i think it may be made to appear that it is also particularly against the second . for the divinity of christ does not fall in so handsomly and kindly without the supposition of a trinity , as i have elswhere intimated ; and therefore i look upon it as a special piece of providence , that so explicite a knowledge of the godhead in the triunity thereof was so generally made known to the world together with christianity , that the eternal son of god might be worshipped through christ , and the whole deity , as i may so say , distinctly honour'd and adored . . but they will reply , that though they deny the trinity and divinity of christ , namely that the eternal word was made flesh , yet they assert that divine honour is due unto him , and therefore do not transgress against the second rule . for they acknowledge that though christ be but man , yet god has given him all power in heaven and in earth , and that he shall return visibly to judge the quick and the dead , and that as the father has life in himself , so has he given him to have life in himself , that is , the power of enlivening us and quickening us at the last , and of changing these vile bodies of ours into the similitude of his glorious body . and therefore that their opinion serves the end of christianity as well as the other in reference to divine worship due to christ , and is more sutable to the fourth rule ; these perplexities of christs divinity and the triunity of the godhead making our religion less passable and recommendable to those that are without . . but to this i answer , first , as before , that to take away the trinity and divinity of christ is to take away the authority of the new testament , or to take such a liberty of forcing and distorting the sense of things , as will make it contemptible and useless ; then which what can be of more dangerous consequence ? it will be a trespass not only against one , but against all the rules i have set down , and make the gospel pass very ill not only with strangers , but our selves too , and turn christendome back to infidelity and paganisme . but secondly , i deny that the scripture declares any thing concerning the divinity of christ , or the holy trinity , that is impossible , contradictious , or more unintelligible then things that men do ordinarily assent to , that are free philosophers , and admit nothing upon force or superstition , but upon reason ; and that the union of the eternal word with the humane nature of christ is as conceivable for the modus as the union of the soul and body : that the intricacies of the schools are fooleries , and not to be taken into our religion : that the scripture only sets forth a triunity in the godhead in general , not obscured by any terme that can entangle any one of a tolerable wit and understanding , unless he will be so blockish as to think , because the second hypostasis in this trinity is called son , that the father was married and had a wife , as the turks fondly object ; whenas nothing else is signified but that the son is from the father , and the holy ghost from both . thirdly , that the first author & beginner , or at least the most eminent renewer of this sect that so boldly and stoutly denies the trinity , was one , though of a leguleious wit , yet so inept and averse from divine matters , that he flatly denies that the existence of god is discoverable by the light of nature and reason . and after he has found him by help of scripture , as he thinks , yet he has missed him . for that which is not infinite in essence , cannot be god. and therefore it is no wonder if he hangs off so heavily from the admission of that more distinct and full knowledge of him manifested in the holy oracles , & that those that symbolize so much with his genius in other things follow him also in this . fourthly , the noblest spirits & best philosophers that ever appear'd in the world for the knowledge of nature and of god , and that some ages before christ , of their own choice without force or obtrusion held the triunity of the godhead ; which though i will not avouch to be perfectly right in all things , ( they being even over-accurate in the describing of it , & therefore well may trip ) yet for the main is such that there is reason for it , but none at all against it , & it is very sutable in the general to those general intimations in the scripture . nor do i believe any christian bound to hold the theory in the set formes of humane invention , though he may peruse them & believe as much as he thinks good , and do think it a decent thing , that his reason cannot perfectly reach nor exhaust so profound a mystery , & that therefore he is to make up the rest in humble adoration . fifthly and lastly , by denying the triunity of the godhead and divinity of christ , other articles of our faith are made incredible , and that divine adoration we give to christ suspected of idolatry . for it will not seem credible to strangers , especially that abhor such superstitions , that god ever exalted any mere man to such a pitch as the socinians themselves acknowledge christ is exalted ; but that it is some cunning plot to lapse the world or retain it in idolatrous worship . it will also seem to them incredible , if christ be mere man , that he should * by a power in himself , as he professes , be able to perform his promise at the last day , that is , to raise us all to a glorious and immortall life , changing these bodies of flesh into a pure celestial substance ; which is an act for none but the deity to doe . and therefore if it be done by any thing in himself , it is by the deity residing in him , by the eternal word by whom all things were created : who was said to be the son of god before the incarnation ; and after the incarnation both he that was born in time and this eternal word is look'd upon as one son of god by real and physical union . from whence that is easily understood which we alluded to before , as the father has life in himself , so has he given to the son to have life in himself . but our adversaries way is very unconceivable and unintelligible , and therefore doth plainly transgress against the rule he pretends it most agrees with , the making christian religion recommendable to them that are without . . as also he does herein against the third rule in no small measure . for by spoiling christ of his divinity and of being acknowledged in very truth the son of god , all those condescensions of his which he stooped to for our good , the esteem of them is much slackned and relaxed , and will not stick the mark so strongly as upon this ancient and universal hypothesis of the church of christ , who did acknowledge that he was really the son of god ; which must needs enhance the esteem of his sufferings exceedingly , and therefore more effectually melt our affections into the greater remorse for sin , and stouter resolutions to mortifie and kill all inordinate motions and desires , all perverse and corrupt suggestions of our natures , be it never so harsh to us , and bring them under the scepter of the crucified jesus . which this sect so little considers , that they very hardly are drawn to acknowledge christs death a sacrifice for sin ; and so by their dry , harsh and rash reasonings expunge one of the chiefest powers and choicest artifices of the gospel for the making men good . chap. vii . . imputative righteousness , invincible infirmity and solifidianism , in what sense they seem to complie with the second and last rule , and how disagreeing with the third . . the groundlesness of mens zeal for imputative righteousness , . and for solifidianisme . . the conspiracy of imputative righteousness , solifidianism and invincible infirmity to exclude all holiness out of the conversation of christians . . that large confessions of sins and infirmities without any purpose of amending our lives is a mere mocking of god to his very face . with the great danger of that affront . . the last examples of applying and examining of opinions according to the rules we have set down shall be in imputative righteousness , in perfection and infirmity , in iustification by faith alone , and in the reign of christ upon earth . and as for imputative righteousness , infirmity and the opinion of the solifidians , i must confess , they seem to pretend much to the exaltation of the person of christ , and to make men sensible of their great need of him ; and seeming to promise ease and security to careless sinners , may also make the gospel more passable to those that are without , that have a minde to enjoy this world as well as that which is to come , and is as plausible to such kinde of people as roman indulgences and pardons , absolution upon slight penances , and the like . to which kinde of errours and miscarriages i cannot but impute a great part of the degeneracy of christendome at this day . nor can i imagine how the more perfectly reform'd churches could have failed of proving generally excellent christians indeed , if these opinions of imaginary righteousnesse , empty faith , and the invinciblenesse of sin , had not stept into the room of those follies and errours they had fled from . whence it is apparent how highly they transgress against the third rule , and consequently how cautious men should be of either receiving them or communicating them to others . . for as for imputative righteousness it is very suspicious , seeing the scripture is silent therein , that it is the suggestion of hypocrisie and deceit to undermine that due measure of sanctification whereunto we are called . for otherwise this invention is utterly needless , the sacrifice of christs passion being sufficient to expiate whatever sins we fall into from any pardonable principle . which sacrifice were utterly needless , if the perfect righteousness of christ were so imputed to us as that we might reckon it our own . for then were we as righteous as christ , for he has no greater righteousnesse then his own whereby he is righteous . and this righteousness consisting as well of abstaining from sins as doing acts of righteousnesse , it is plain that all this is imputed to us , and that therefore hereby we are to be accounted of god as never to have sinned , and therefore there wanted no expiation for sin ; and so christ died in vain . for the imputation of his righteousness will serve for all . wherefore an opinion so absurd one cannot imagine why any should be so well pleased with , unless they intended it a shelter for sin , and to excuse themselves from real holinesse and righteousnesse . . neither do i know to what end but this men should so zealously press the opinion of being saved by faith alone , in such a perverse sense as some do , not meaning thereby a living faith working by love , but we must be justified by faith prescinding from charity , obedience , and whatever is accounted holy and just. but it is plain , that unless a man will say he is justified by a dead faith , which is no more true faith then a dead corps is a man , that real sanctity will as surely accompany faith as light does the sun ; and that the controversie is as ridiculously raised of faith , whether it alone justifie , as if one should move a question whether the sun alone makes it day . for if they mean the sun without the raies , it is evidently false ; but if they mean the sun alone without the moon or stars , it is as evidently true . but by prescinding life from faith , and contending that it justifies , is as incongruous as to assert that the sun without light makes day , and as mischievous as to insinuate that inward sanctity is not necessary to salvation . and therefore when they talk of faith alone , they ought to explain themselves so as that they may not be understood to exclude christian holiness , but iudaicall , and what other needless , imperfect and superstitious principles of justification men have stood upon in the world , and withall to urge an operative christian love , which is the fulfilling of the law. . to this imputative righteousnesse and iustifying faith , from which they would fain disjoyn real sanctity , they adde christian infirmity , whereby they would insinuate the invinciblenesse of sin. so that two of these opinions suggesting that that due degree of righteousness we have spoken of ( nay indeed any degree thereof ) is needlesse , and this other , that it is impossible , what can this tend to but an utter neglect of all holiness in christian conversation ? the profession of which frame of religion , though some take it to be a great piece of service of god , yet that apostle whose expressions they too often abuse , declares that it is a mere mocking of him , as if they did naso suspendere adunco ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be not deceived , god is not mocked ; as a man sows , so shall he also reap . for this abuse and perverse application of the mystery of christianity to lewdness and secure wickedness is a mere deluding and mocking of the benigne counsel of god in christ. it is to flear in the face of heaven , and under pretence of extolling christ , really to subvert his kingdom upon earth . . is not this a mere mocking and confronting of the divine majesty , whenas he has sent christ into the world on purpose to redeem the world from their vain conversation , and to abolish or destroy the works of the flesh and the devil , to tell god in our devotions a long story of our own fleshliness and devilishness , and to intimate to him to his face , that however his free-graciousness is content it should be so , and that in the application of christs righteousness god cannot nor will not see any unrighteousness of ours ; and therefore , which is worst of all , after many long and tedious narrations , of which the greatest part is a very foul and black catalogue of our faults , to depart out of his presence without either hope , resolution or endeavour of being any thing better then we are : is not this , i say , to pervert and make ridiculous the good counsel of god even in his own hearing , and to jeer him to his face ? but however he may connive for a while at these follies or affronts , yet he will not alwaies keep silence and hold his hands : non semper stolidam praebebit vellere barbam iupiter . he will not alwaies be put off with solemn whimperings , hypocritical confessions , ruful faces , sore arms and legs tied up and set on wooden stumps , with dolefull acknowledgements of but wilful misery and poverty , of feigned and counterfeited maimedness and inability . if his indignation be kindled , yea but a little , it will burn off our wood , and force us to finde our legs , yea , and use our arms too , to fly or fend off , if it were possible , the strokes of divine vengeance that will justly finde us out . chap. viii . . the flaunting hypocrisie of the perfectionists , and from whence it comes . . the easie laws whereby they measure their perfection . and the sad result of their apostasie from the person of christ. . that there is far more perfection in many thousands of those that abhorre the name of perfection then in these great boasters of it . . in what consists that sound and comely frame of a true christian spirit . . and thus much of that creeping hypocrisie that walks with a still and demure pace in these opinions of imputative righteousnesse , empty faith and invincible infirmity : contrary to which is that flaunting hypocrisie of the high-flown perfectionists , whose constitutions yet are ordinarily as unsound as the former , and far more opposite and repugnant to the very frame and spirit of the gospel ; nay , i dare adde that it is an opinion cunningly urg'd by the envy of the devil himself upon hot , fierce , eager and melancholy spirits , that fly high and are exceeding subject to self-pride and arrogance , to obliterate in them the remembrance of the passion of christ , and to elude the use of that precious sacrifice , to slake the affections of men to him , and to draw them off from dependence any way on his person . which we may be the better assured of , if we consider what easie laws they measure their perfection by and their freedom from sin. . for any ill motions , though never so strong , if not assented to , they have no shame nor conscience of ; and if they be carried by the strength of temptation to commit the act , then they lay the blame on the impetuosity of the assault , conceit themselves to be only as ravished virgins ( according to the softness of their phansie and favourable opinion of their own sincerity ) deflowred against their own will , and still stand upon self-justification . and what is yet more execrable , when they are come to the height of their begodded condition , and arrived to the state of full perfection , then like the indian abduti or spanish illuminati , they cannot sin , do what they will ; let them commit what foulness they will , what injustice or cruelty soever is suggested to them , these unclean and proud fanaticks take it all to be inspiration ; or else are emboldened at last ( by the upshot of their luciferian apostasie from the simplicity of the truth of the gospel ) to hold that there is no difference of good and evil , and that sin is but a conceit , no real miscarriage , but to those that know not their own liberty . which final result of things does plainly indigitate , who moved at the bottom of the business in their first alienation from the person of our saviour . and the justice of god is very observable in such apostates , how they are strucken with blindeness , how silly and weak they are in their reason and imagination , and their lives and actions odious and abominable . . but that the religion of these perfectionists is not merely a surprisal by the sleights of satan , but a studied and premeditated revolt from their allegiance to our blessed saviour , though first suggested by the envy of lucifer against the son of god , is too-too plain in this ; that when they seem most tolerable and to have some conscience of their waies , yet what christians are troubled at and asham'd of , they will not acknowledge to be sin , lest they should seem to want the sacrifice of christ or be beholden to him for his sufferings . which is a sign , as i have already said , that familisme was invented by the malice of the devil to lay aside the office and person of christ : let them talk as highly and gloriously of their begodded estate as they will ; which their infernal teacher has taught them to boast of so much , that christ may seem lesse god then he is . but i dare pronounce , that thousands of poor modest christians that abhorre the name of perfection , and speak much of iustification by faith alone , of the imputation of christs righteousness , and complain of their own infirmity very sadly and seriously , have yet arriv'd to a far greater degree of perfection then these self-magnifiers and rude insulters over these humble and contrite spirits : who having no ill meaning by those frames of speech that are taught them , are affectionate adherers to their saviour , and out of their due reverence to god , and hearty abhorrence from all shew of or least approach toward sin and wickedness , take sanctuary in christ , and ease their souls by their reliance on his atonement and intercession for such infirmities as these bold and fanatical boasters would bear men in hand and perswade themselves not to be at all sinful . and now whether these rampant enthusiasts or the humble and orthodox christian be of the sounder complexion , let any man that is not wilfully blinde give sentence , and how allowable the doctrine of these perfectionists is , whenas it traiterously strikes at the person of our saviour and at the antiquating the office of his royal priesthood , and is cross to that lovely and decorous frame of spirit which is required of all men , and most of all of christians , that they be humble and lowly of minde , which the death of christ , and our reliance upon his intercession and sufferings for favour at the hands of god , does naturally nourish , and keep off that swollen unwholsome distemper of arrogance and self-weening . . in which , that no man may mistake me to his own prejudice , i say that the sound and comely frame of a christian spirit is this ; unfeignedly to endeavour the perfecting of all holiness both in heart and actions , and not to allow a mans self in any thing that he thinks is a sin ; and when he is arriv'd at that height of sanctity , that he is not conscious to himself that he does any thing that is unlawful , to give the whole praise to god , and to his merits and intercession that has procured him the assistance of his holy spirit , and by virtue of his death has so powerfully engaged him to warre against his lusts and to mortifie all his immoderate passions ; and withall to remember , that though he know nothing by himself , yet he is not thereby justified , and that a man cannot be sure but that he may mistake himself in some thing or other , though he never sin against his own light ; and to impute it rather to the mercy of god , that he has not led him into such violent temptations as some have been , that he finds himself not to have submitted to evil motions , then to ostentate his own strength , and contemn the protection of so kind a saviour , who being acquainted with humane infirmity , may justly be thought to have kept off those tempestuous assaults that otherwise might have invaded us . besides that , let us be never so perfect now , yet it cannot pay the old score , because we ought to have been alwaies without sin ; and therefore our recourse to so compassionate a saviour is never out of date . which is a truth indispensable both for the maintaining of the honour of christ , and keeping our selves in a submiss and humble frame of spirit towards god and towards men . so that the opinion of these enthusiastick perfectionists does plainly transgress against both the second and third rule we have set down . chap. ix . sincerity the middle way betwixt pretended infirmity and the boast of perfection : with the description thereof . . a more full character of the sincere christian. . that they that endeavour not after that state are hypocrites , and they that pretend to be above it , conspiratours against the everlasting priesthood of christ. . the personal reign of christ upon earth , and the millenium in the more sober meaning thereof applied to the above-nam'd rules . . to stear our course right therefore betwixt those hypocritical pretenders of invincible infirmity and these high-flown boasters of absolute perfection , we must keep in that safe middle path of unfeigned sincerity . which therefore wil neither charge the condition of nature , as being utterly uncorrigible , that cannot be reduc'd to obedience , no not by the power of the spirit of god ; nor cast it upon god himself , as being unwilling or not caring that nature should be thus reduc'd and brought under to the obedience of christ : but a man will charge himself in all his miscarriages , and hold it his duty ( and such as by gods assistance he may perform , if he be not wanting on his part ) to yield his members as instruments of righteousness to god , as well as he did before yield them as instruments of unrighteousness to sin. for sincerity implying a faithful purpose and will of doing what is right , christ has hereby wone the castle or fort of his enemy ; and all the ammunition and engines therein will certainly then be used for right designes . the eyes that before suck'd in rotten corruptive thoughts from false alluring objects , and so set the heart on fire with filthy lusts , are now made inlets of the light and brightness of the unspotted wisdome of god , fairly pourtraied out in the visible creature . those ears that could before drink in with delight the smooth tales of detraction and calumny , stand now open onely to the sighs of the poor or honest reports of our neighbour . those feet that before were swift to shed bloud , are now much more ready to rescue the innocent . those hands that before were onely exercised in griping and pulling from others , are now ever open for alms-deeds and bountiful distribution to the needy . that tongue that in secret would not spare to strike his friend , will now in a just cause defend his enemy . in brief , there is no external action of true sanctity and righteousness but the sincere christian both believes and findes he has a power to perform it , and therefore does constantly the good and refuses the evil , that his conscience tells him is so indeed , and is in his power to do and refrain : that is to say , he will be sure to refrain from whatsoever is unjust , he will never deal with another otherwise then himself would be dealt with , he will most certainly abstein from extortion , adultery , fornication , he will never doe any envious or revengeful actions . and not onely so , but he does believe that through the grace of god he may be quite devoid of all envy and malice , and not so much as bear any ill will against any man , no not against his enemies ; and the same of all other inordinate affections , which though they move strongly and rebelliously , yet he never assents so far to them as to be willing to doe them , though he had a secure opportunity thereof . . and yet he does not think himself perfect , though he thus assents to no sin while he thinks it so ; nor at all doubts of his salvation , though he be imperfect . and if by the boisterousness and importunity of a temptation or some unavoidable inadvertency he falls into any evil action , the pleasure he finds from it will be like that which a child gets by falling with his forehead against sharp stones or with his hands into the fire . wherefore his sincere love to righteousness and hearty abhorrence from sin will make him alwaies circumspect . for he holds himself bound not onely not to commit sin when it appears to be so , which he thinks then impossible for him to do ; but charges himself with a perpetual watchfulness , that he may not commit it when it would insinuate it self under some more specious shape . and though by divine assistance and faithful adhesion thereto , he finde himself arriv'd to that pitch that he has conquered all corruptions , so that he cannot charge himself with either pride , or lust , or envy , or covetousness , or any such like vice , or that he does misbelieve the promises of god , or does not depend upon his providence , or is not willing to submit to his will in all things to whatever condition he shall call him : yet he knowing himself withall not infallible , nor unconquerable , especially without the assistance of christ , as also actually beset with many inconveniences of humane nature ( such as are straying of thoughts , unevenness in devotion , indisposedness of minde by reason of this tabernacle of earth we live in ) and reflecting on the old reckoning of the follies of our life past , which nothing but ignorance can conceit to have been without sin , and how all these things ( though ordinary philosophy pronounces them to be no faults , but mere infirmities of nature ) they having been contracted by our lapse , may justly by religion be set on our score ; this sincere christian , whose character i have given , will be so far from setting the person of christ at defiance , and vilifying his passion , intercession and holy priesthood , that he will with the greatest reverence of devotion that can be imagined love him and adore him , and will not quit that sweet repose of minde he findes in the recounting with himself what an inestimable friend he has with god , for all the pleasures and greatest interests of this present life ; nor presume to be justified by his own life or works , but by faith in christ , whom he rejoices to think that he shall see his judge at the last day . . this is the true and sound complexion of a sincere christian ; and he that does not faithfully endeavour to arrive at this state , discovers himself to be an halting hypocrite , and one that is no lover of the divine life , nor has tasted the sweetness of sanctity , and of the holy spirit of god , nor known the power of his operations . he that pretends to be above it , he is self-condemned , and betraies himself of what kingdome he is , that he is inacted by the envy of satan against the kingdome of christ , to antiquate his offices and to lay aside his person : which he perswades sundry fanatical souls to do , puffing them up with the conceit of self-perfection , on purpose to exclude our saviour . the danger of which errour is no less then the utter forfeiture of their eternal salvation . for no man shall inherit eternal life but by the donation of the crucified iesus , whom god has appointed judge at the last day . besides that the very life and moral temper in these revolters from the son of god , if we compare it with that of the sincere christian , there is as much difference , to them that can tast , as betwixt the wilde grape and the sweet . so hard a thing is it for either nature or the devil to imitate the true tincture of the spirit of christ. their vine is the vine of sodom , and their fruit as the clusters of gomorrah , and their churches as a field whom the lord hath blasted , there is the smell of the sulphurous lake and of the pit of hell amongst them . . the last thing i propounded was the personal reign of christ upon earth . of which opinion as the reasons are slender or none at all , so the usefulness thereof to me invisible , not knowing that it promotes any end of the gospel which i can take notice of . but that there may be a millennium , as they usually call it , or a long period of time wherein a more excellent reign of christ then has manifested it self yet to the world may take place , truly it seems so reasonable in it self , and there are such shrewd places of scripture seem to speak that way , that it is hard for an indifferent man to gainsay it . but i conceive then that the renovation of the state of things will be , as s. peter speaks , into new heavens and new earth wherein righteousness shall dwell ; wherein real sanctity and universal peacefulness shall bear sway ; wherein the crucified iesus shall not be onely complemented aloof off , and saluted in statues and pictures , both himself and his mother and all his apostles and most eminent adherents ( whenas in the mean time mars , venus and pluto and other idols of the heathen are cordially lov'd and serv'd , all christendome giving themselves enormously to war and bloudshed , to lust and luxury , to wealth and covetousness , worshipping these deities in spirit and in truth : ) but as the divine honour done to our saviours person shall not then cease , so the power of his spirit shall be more potently felt for the unpaganizing of the world , and for the destroying of this spiritual idolatry , which is the inordinate affections and fierce endeavours of the animal life ; and shall implant such a love and liking of the life of christ , that peace and righteousness shall overflow all . contentions about opinions shall then cease , they being priz'd onely by the pride and curiosity of the natural man , and all the goodly inventions of nice theologers shall then cease , and all the foolish and perplexing arguments of the disputacious schools shall be laid aside , and the gospel alone shall be exalted in that day . and truly the millennium being in such a sense as this stated , it is both probable and very desirable , and an opinion that agrees with , nay such as may very well further , all the designes of the gospel ; as any one may discern by making application to the rules i have set down . of which rules these few examples may serve to shew the use , and to teach a man how to extricate himself from that mighty cumbersomeness of the numerosity of opinions , whether they be suggested from his own thoughts or offer'd by other men . for if he applies them to these rules , he will finde most of them either so little to the designes of the gospel , or so much against them , that he will account some not worth the sifting , others not worthy the naming , much less the entertaining by a sober christian. which practises and considerations cannot but tend much to the advancement of the gospel of christ , if diligently observ'd though but by private christians . i shall onely give some brief touch what is proper for the magistrate to contribute for the advancement of christianity , and then we shall conclude . chap. x. that in those that believe there is a god , and a life to come , there is an antecedent right of liberty of conscience not to be invaded by the civil magistrate . . object . that no false religion is the command of god ; with the answer thereto . . that there is no incongruity to admit that god may command contrary religions in the world . , . the utmost difficulty in that position , with the answer thereto . . that god may introduce a false perswasion into the mind of man as well for probation as punishment . . that simple falsities in religion are no forfeiture of liberty of conscience . . that though no falsities in religion were the command of god , yet upon other considerations it is demonstrated that the religionist ought to be free . . a further demonstration of this truth from the gross absurdities that follow the contrary position . . before we can well understand the power of the magistrate in matters of religion , we must first consider the common right of mankind in this point , provided they be not degenerated into atheisme and prophaneness . for he that believes there is no god , nor reward , nor punishment after this life , what plea can he have to liberty of conscience ? or how unproper is it to talk of his right in matters of religion , who professedly has no religion at all , nor any tie of conscience upon him to make that wicked profession ? for atheisme as it is very coursely false in it self to any man that has the clear exercise of his reason , so is it intolerably mischievous and destructive even to the present happiness of states and kingdomes , and therefore to be shunned and repressed as the very plague and pest of humane polities . but for those that seriously make profession of the existence of god creator of all things , and of his providence , and acknowledge that there is a life to come wherein the wicked shall be punished and the vertuous rewarded ; it seems to me that there does naturally accrew such a right to these men of freedome in their religion as is inviolable , and such as the power of the magistrate ought not to invade , unless there be some perverse mixture in it that forfeits their right . in the mean time supposing there be nothing but simple mistake , which they of the contrary religion will call superstition , yet the conscience of the other party being bound up to this , it is his natural right to have his freedome therein ; because his conscience is necessarily subjected thereby to a greater power then any is on earth : and therefore not to give him the liberty of his religion is both a piece of inhumanity and injustice towards him , and a kind of rebellion against god whose liege subject he is . . nor can any thing that i know weaken the solidity of this truth , unless you will say that no false religion is the command of god , or at least that it is countermanded by the promulgation of the true. to which i answer , that there is so much truth in those religions i speak of , that they contain a belief of the existence of god & that there is a life to come ; which is a demonstration that the rest of their religion , in the belief and exercise whereof they seriously and sincerely seek the favour of god and eternal happiness , does bind their conscience most severely and indispensably to obedience . which immediate dictate of conscience in a soul that is * sincere , what is it but the command of god ? and before his voice be heard here , his will is not promulgated to that person . for nothing but conviction of conscience that this or that is the will of god is properly the promulgation of his will to every particular soul : otherwise it is but as a recital of the law in a * language the people understand not , and therefore can take no hold upon them . again , how can an erroneous conscience oblige to obedience , if its dictate be but as from it self , and not the command of god ? for it is improper to say a man is obliged to obey himself , especially in matters of religion . wherefore it is plain that the obligation is to god , and from god , who has proclaimed in the heart of every man that is conscienciously and sincerely religious how he will be served and worshipped , and by inevitable trains of providence has for a time fixt him to this or that perswasion . which being the most express , the most complete and articulate way that god can promulgate his law by , namely , the conviction of mens reason and conscience ( for i speak of such as are in their wits , not mad-men and fanaticks , nor yet such as embrace for religion precepts contrary to the light and law of nature , which is the highest and most uncontrovertible law of god , as being not topical but universal , and therefore there can be no perswasion against that , but it is to be imputed to the villany of man , not to the command of god , who in all nations by the inward light of nature commands to the contrary , be their topical religion what it will ; ) in these things , i say , whose falseness is not easily discoverable by the light of nature ( such as are sundry matters of fact done many ages ago , and religious precepts and ceremonies thereupon depending ) if there be this conviction of conscience concerning them , there is necessarily implied the command of god to that people so convicted . for when can god be said to command a person , if not then when he conveys a practical perswasion so unto him ( be it by the intervention of what providence it will ) that there is no place left to doubt but that it is his command ? for if he spoke to him face to face ( which he does not doe to one of infinite thousands , nor it may be properly to any ) there could be no greater assurance of receiving a command from him . wherefore a man being as fully assured that he has received a command from god as he can be assured , and this assurance being contrived into him by the providence of god himself ; it is evident that the command is truly from god. to which a man is still obliged till he does in as express a manner receive a countermand from the same soveraign power . . which countermand , according to what i have already laid down , is not received nor promulgated till the conscience be convinced , but is still as a law repeated in a strange language ; and therefore being not understood , is not obligatory . nor does the great law-giver of the universe contradict himself in this variety , nay contrariety , if you will , of religions . for he does not command them all to the same people at the same time ; but every one according as his conscience is convicted receives a new command , and where they are inconsistent , relinquishes the old . and truly there seems no harshnesse nor incongruity at all in admitting variety and contrariety of religions in the world , and all commanded by god , if this diversity and opposition were discoverable only in several degrees of perfection , or in the manner of worship and ceremony : but they being contradictory one to another in the very articles of their creeds , this seems an insuperable difficulty , how god should command them to believe contradictions , of which one part must of necessity be false . as for example , it is impossible , that christ died on the crosse , and , that he died not on the crosse , or , that he rose again from the dead , and , that he did not rise again from the dead , should both parts be true . in the former of which examples the turks , in the latter the iews belief is opposite to ours . . this truly at first sight seems a very hard knot . but the difficulty will not prove so formidable , after we have considered wherein it lies and how it may be answered . and surely it lies mainly in this , whether it be consistent with the nature of god to conveigh a false perswasion into the minde of man or no. this is the utmost of the intricacy . to which methinks the answer is not difficult . i freely therefore do affirm , that it is not inconsistent with gods nature so to do . for he is thereby neither the authour of any sin committed by us , nor doth he commit any thing himself herein unworthy of his divinity . he is not the authour of sin in us , in that invincible ignorance is no sin , nor any act that proceeds therefrom . there is indeed lesse perfection in these actions , but every imperfection is not sin ; for they may be such imperfections as are utterly involuntary and unavoidable , as we suppose this false persuasion is and all the effects of it . . nor does god do any thing unworthy of himself in introducing such an invincible or unavoidable perswasion , though it be false . for to cause another to think that which is not true , is not simply evil in it self . otherwise it were unlawful to fence , and to use ordinary stratagems of warre , wherein the enemy endeavours to deceive each other ; which is not done but by bringing them into a false belief . and we are the worst kinde of enemies against god , being rebels and apostates from him : and therefore though he needs insinuate no mistakes into us by way of stratagem , yet he may fix upon us the belief of such things as are false by way of punishment ; and though he command homage from us as his subjects , yet he may do it with several badges of disgrace , as some offended prince might command a rebel for a time to wear some sordid token of his rebellion upon his outward garments whenever he went abroad , or an incensed high priest for penance adjudge some offender to do his devotions alwaies in some dark pit or dungeon , in stead of a convenient closet or well-adorned church . which things though they be but ugly in themselves , yet they being part of that duty they are tied up to by them that ought to command , they are free from the molestations of others that are inferiour to that power that commanded them ; nor are these offenders the one to be drag'd into the church to do his devotions there , nor is any one to pull off by violence from the other the badge of dishonour that he is commanded to wear . now the dishonourable badges of the soul are those grosse errours and ignorances with which god may justly be deemed , by way of reproach and punishment , to command those to worship him that are convinced so to do , nor know yet any thing better . and the dark pit may be any blinde dispensation which divine providence has adjudged men to , till their conviction to the contrary . for conviction is the immediate command of god in the conscience ; as i have often repeated . . and as god by way of punishment may introduce a false perswasion into the minde of man , so also by way of probation . for if to introduce a false perswasion in it self be not simply evil , how can it be evil when used for a good end , and by an unerring wisedom , and from an infinite goodness ? which powers if we were invested with , none could make any controversie of it , but that we might also take the liberty to do so too . and people hold it ordinarily very pardonable , if not allowable , to impose upon children and sick persons by false stories for their health , and to save the spilling of innocent bloud by concealing the pursued from the knowledge of him that would murther him . nay , in smaller exigencies , as in the trial of a servants trust , no man would be much offended if one made his servant believe he trusted him further then he did , either to encourage his faithfulness or to detect his fraud : as if he should in his presence put up into a box some false jewels that made a great show , but of small value , and should commit them unto his servants custody carefully sealed up as a most precious treasure , thereby to try if he will run away with them ; adding thereunto a sealed bag of counters with an old inscription of so much in gold. such a trial as this , which implies an introducing of a false opinion into the minde of the servant , few or none would hold culpable in his cautious master . what injustice therefore can it be in god , if he try the souls of men first in a false religion , perswading them that it is true , and thereby commanding the practice thereof ; since by this means their faithfulness is discovered , whether they will be sincere when that is committed to them which is wholly true indeed ? . it is plain therefore that some falsehoods in a religion which has so much truth in it as to engage a man in the exercise thereof in hope of eternal life , doe not hinder but that this whole religion that obliges the conscience is the command of god to them whose conscience it does oblige ; and therefore that they are free from the commands of any external power , if some other things of another nature do not make them forfeit their liberty . for the simple falsities in religion are not enough , that is , are not sufficient to detect that such a religion is not commanded to such and such persons by god himself ; who thought good to try abraham's faith by that false perswasion , that he was actually to sacrifice his son to him , whenas god intended no such matter . which example does prove that god has not only a power , but has put also into act this right that he has of causing men to think otherwise then what is really true . but what is that to thee ? they must stand or fall to their own master , nor hast thou any power to countermand them till they have a countermand from god by clear conviction that the way they are in is false : for then onely ceases it to be the command of god to them . . but if thou wilt be so humour some for all this as to deny that such a conviction of conscience , so stated as i have stated it , is the real command of god in every particular , namely , in the apprehensions which are false ; yet , though this were admitted , it will notwithstanding be evident that it is a piece of rudeness and barbarity to incommodate a person thus perswaded for the profession of his religion . for first , his speaking and acting according to the unavoidable perswasions of his minde is not a sin , it arising according to our hypothesis out of invincible ignorance ; nor is he supposed to act any thing against the known laws of nature ; and therefore no just right of any one is endamaged : but in the mean time the soveraignty of the godhead is fully acknowledged , and the loyalty and sincerity of the religionist exercised therein . wherefore what reason can there be that any one for so good an action , that is not exceptionable for any thing that is properly sinful , should be rudely treated , punished , or any way disturbed or hindred ? for whosoever endeavours his forcible hindrance , does not only suppress an innocent and laudable action , but he does necessarily perpetrate a foul and sinful one . for such is the solicitation of others to the omission of that duty of loyalty our own conscience tels us we owe to god. wherefore he that hinders the sincere religionist from the profession of his religion , tempts him to a sin against god : which no powers in the world have a right to do , but are ipso facto guilty of rebellion against their maker , by corrupting his liege subjects , and urging them to faithlesness and neglect of their duty . how culpable are they then in forcing them and haling them to such actions as they are perswaded god has severely forbid them ? verily if this be not unjustly to command him who is under the power of another , i cannot imagine what is ; nor what can be deemed a sin against god , if urging others to sin against him be not . so that again , even upon our adversaries own terms , it is plain that the soveraign power of god sets the sincere religionist free in matters of religion from any external force or power whatsoever . . now as this position recommends it self sufficiently from its own native concinnity and solidity ; so will it also appear still more solid and more consonous to reason , if we consider the absurdity of the contrary position , namely , that liberty of conscience is by no means to be granted in religion . for from hence it follows that every religion may , nay ought to keep out all other religions with all care possible . for every mans conscience tels him his is the best , or else he would not be of it ; nay , that there is none true and saving but his own . for if they will say they may be saved in others , then is our former argument a perfect demonstration against them , that they are not only injurious to men but absolute rebels against god indeed , in treating those ill that are his liege people , and whom he loves so well that he intends to save them , and in persecuting them even for those very actions wherein they do most seriously express their obedience to him . but if there be but one true and saving religion at once in the world , this is the greatest disinterest to it that can be imagined . for upon this position it will be as carefully kept out and as forcibly as any of the rest ; which in my apprehension is very foul play , and therefore this is another evidence of the truth of our thesis , viz. that the contrary is the greatest injury and disinterest to the true religion that can be supposed , which nothing but external force hinders from spreading over all . for magna est veritas , & praevalebit , i mean in the mindes and consciences of those men where she may have free audience , not in the noise and terrour of tyrannical impositions and obtrusions . besides the frequent misery and calamity this position brings upon nations and kingdoms , viz. wars , bloud-shed , subversion of families , deposing , stabbing or poisoning of princes , perpetual enmity and hatred , and all the works and actions of the kingdom of darkness . of so mischievous consequence is this opinion we do oppose . whenas if it were acknowledged universally , that liberty of religion is the natural right of mankinde , all these mischiefs would be prevented ; the prince could not pretend any quarrel against the people , nor the people against the prince or against one another , but in civil rights that are more plain and intelligible . chap. xi . . that there is a right in every nation and person to examine their religion , to hear the religion of strangers , and to change their own , if they be convinced . . that those nations that acknowledge this right and act accordingly , have naturally a right to send out agents into other nations . their demeanour there , and the right of revenging their injuries . and how this method had justified the spaniards invasion of the indians . . the unpracticablenesse of the present theory by reason of the general perverseness of the world. the advantageousnesse of it to christendome , and suitablenesse of it to the spirit of a christian. . that religion corruptive of manners is coercible by the magistrate . . and that which would plainly destroy the defence of the countrey . . as also whatever religion is inseparably interwoven with principles of persecution . . an answer to that objection , that all sects are persecutive , and that therefore there can be no liberty of conscience given . . it is manifest therefore that liberty of religion is the common and natural right of all nations and persons , that is to say , that they have a power , as they are rational men , and believe that there is a god , and a life to come , to examine what is the best way to serve him for their future advantage ; and not to be tied up so to that religion is first proposed to them , but that they have a right to suspect , especially if they do not like it , that there is some better , and therefore that they may confer with those of other religions , send for them out of one nation into another , and entertain them when they are arrived , hear them diligently , and , if they be convinced , openly profess it . or if they come of their own accord , they are to be entertained with the same security that an agent of state is , and may freely converse with them of the nation that have a minde to hear them . for this is a piece of their right of liberty , to speak as well as the others to hear . which transactions would breed no disturbance at all , if this right of liberty of religion was universally understood and acknowledged by all the nations of the world : as certainly it is their right . . and it being so , it seems plainly to follow , that any nation or people that do heartily ackowledge the reasonableness of this right , and their practice is accordingly , that there accrues to them this part of the right also , that they may send of those of the religion themselves are into their neighbouring nations to communicate their religion to them , and to try if they can convince them of that which they are perswaded is true , and to shew them the errours of their own ; but at seasonable times , and without reproach or tumult , or any way confronting them in the exercise of their religion ; a thing very barbarous and insufferable at home , much more abroad in countreys where they are strangers . for the avoiding of which wilde enormities it seems reasonable in it self , and a thing to be agreed upon , that there shall be no security to any stranger that takes upon him to gather the people together under pretence of instructing them in a more perfect religion , unless he be an agent from his own nation for that purpose . nor is he to begin with the rude people , but to act above-board , and to make his applications to the governours of the places where he arrives ; and not to pretend to the juglings of inspirations , and the irresistible blusters and impetuosities of an unaccountable conscience : but first with a discreet candour to allow and commend what is good and praise-worthy in the religion of the place ; and then , after an unaffected profession of the love and kindeness of them that sent him , towards the nation , with all prudent insinuations possible to lay before them the groundlesness or gross falsities which are in their religion ; and after that to shew the most demonstrative reasons he has for the recommending of his own , namely , such as are agreed upon by the mature deliberation and counsel of them that sent him upon this errand , to which it should be criminall to adde , upon their authority , any foolish inventions of his own . and if these agents for religion neither injuring nor defrauding any one of their civil rights , shall be evilly entreated by those they offer to instruct , if they abuse them by imprisonment or any other hard dealing , or finally put them to death ; that state or kingdom to which they belong may require their bloud at their hands , as having grosly and barbarously transgressed against the law of nations , and the common right of all mankinde that have not forfeited it some way or other : as these have not , they allowing this liberty among themselves , and to all others that have a sense and conscience of the same right , and being firmly resolved , if it should come to a war , and they be conquerours of their ill neighbours , to use no other means to turn their new subjects from their old religion , but by peaceably and patiently shewing them the vanity thereof , and the excellency and solidity of their own . which cannot by any means be called the propagation of religion by the sword , when there shall not be so much force put upon them to change their former religion , if they be found conscientious , as to compell them to be present at the solemnities of the new. only they shall swear fealty to their conquerours , and be well indoctrinated in that common right of mankinde , that no man is to be persecuted for religion , if he have not forfeited that right by taking upon him the liberty of persecuting others . and therefore they may enjoy their religion if they can still like it , upon equal termes with the conquerours , as to their private capacities . if the spaniard had made himself master of the indies upon these conditions , and had abstained from his execrable cruelties , he might have justified himself to all the world. for this had not been to propagate religion by the sword , but to maintain a mans natural right . . this theory i think is very sound at the bottome , and that it is very clear what ought to be ; but hugely unpracticable by reason of that general perverseness and corruption of men . yet i thought it worth the while to expose it to view , the acknowledgement thereof being the greatest advantage to chritian religion that can possibly be conceived , there being nothing so effectual for the easie fall of turcisme and paganisme into the profession of christ as this prin●iple we have explained ; our religion being not onely solid in it self , but incomparably more demonstrable to all rational spirits then any religion ever extant in the world. besides , though its use will not extend so farre at the first , yet it may be something serviceable to these parts of the world whose eyes are more open to truth then others are . and verily in my judgement , this principle i do thus recommend , as it seems to me to deserve the reception of all men as true , so of all christians especially , not onely upon point of policy , but as more sutable to that spirit they are of , abhorring from force and cruelty ; who are therefore to permit full liberty of conscience to all those that do not forfeit it by mixing with their religion such principles as are contrary to good manners and civil right , or repugnant to this very principle of liberty we speak of . . wherefore those that under pretence of religion would corrupt the people with such doctrines as plainly countenance vice and tend to the rooting out of the sense of true honour and vertue out of a nation , have lost this common right we contend for , as being infecters and poisoners of the people amongst whom they live ; and therefore the therefore the publick magistrate of what nation or religion soever has a power to restrain them , their doctrine being so dangerous to the welfare of a state , and contrary to the light of nature and suffrage of the wisest men in all places of the world and in all ages . no religion fraught with such rotten ware as this , is to be received in any coast where they would put in , but to be kept out by strangers and suppressed at home . . again , those also would forfeit this right of liberty , whose religion should contain any thing in it that would weaken the state which received it . as if there were some such absurd superstition , as upon pretence of an high esteem fo virginity and extreme abhorrence from warre should urge the emasculation of every third male-child , or the luxation or cutting off their fore-finger or thumb , whereby the country would be depopulated , and the inhabitants made unserviceable for the defence thereof : there is no question but the magistrate might inhibit such a religion as this . . as he might in the last place all such as have intermixed with them that wolvish and ferine humour of persecuting others for their religion , that would live quietly by them , and would not force any one to their own faith , nor disturb the publick exercise of religion in others . for these have no right to be suffered further then at the discretion of the magistrate ; nor can more reasonably plead for liberty then the wolfe and fox crave leave to have their kennels or holes in the midst of a sheepfold , or the owle or night-raven to put in their note amidst a quire of nightingales . . but you 'l say , all religions and sects are such foxes and wolves , and therefore there is no liberty of religion at all to be given . those that are so , i confess , are at the mercy of the magistrate , as having forfeited their right . which forfeiture he may exact more or less severely accordingly as he has more or less security that these crafty and wild creatures may do no mischief . but i do not believe that all men that do profess religion are of this partial nature ; nay on the contrary , i do verily believe that they that are the most truly religious , are the most abhorrent from persecution of conscience sake . wherefore as many as are ready to profess , and that upon oath , if it be required , that it is their judgement ( and their practice does not contradict it ) that no man is to be incommodated in his civil rights , in his libety , estate or life , for the cause of such a religion as whose principles teach not to incommodate others , and do avow that theirs is such , and that they will be as faithful to the prince or state in which they live as those of his own religion ; these having in no wise forfeited their right of liberty , neither this way nor any other , by intermingling practices or principles against the light of nature and laudable morality ; it were the highest piece of injustice that can be committed to abridge them of the safe profession thereof . chap. xii . . to what persons and with what circumstances the christian magistrate is to give liberty of conscience . and the great advantage thereof to the truth of christianity . . that those that are not christians , are not to be admitted into places of trust by the christian magistrate , if he can supply himself with those that are . . that the christian magistrate is to lay aside the fallible opinions of men , and promote every one in church and state , according to his merit in the christian life , and his ability promoting the interest of the church of christ and the nation he serves . . that he is to continue or provide an honourable and competent allowance for them that labour in the word and doctrine . . that the vigilancy of the christian magistrate is to keep under such sects as pretend to immediate inspiration unaccountable and unintelligible to sober reason , and why ? ▪ that the endeavour of impoverishing the clergy smels rank of prophaneness , atheisme and infidelity . . that the christian magistrate is either to erect or keep up schools of humane learning , with the weighty grounds thereof . . a further enforcement of those grounds upon the fanatick perfectionists . . the hideous danger of casting away the history of the gospel upon pretence of keeping to the light within us . . to come to a conclusion therefore , and to touch the point we have aimed at all this time , what a christian prince or the supreme magistracy may contribute to the advancement of the gospel of christ : from these general principles we may inferre , first , that he is to give liberty of conscience to all such as have not forfeited it , namely such as i have last of all described , especially if they be natives of the place , were it possible for them to be of any religion then christian. but withall to require a publick and solemn account of their change of religion ; wherein it may appear whether it be conscience or design or humour that makes them apostatize . which either fraud or giddiness shall make the party obnoxious to such rebuke and penalty as may probably deterre the people from the like causeless revolts . but if the person be of a serious life , and shall be found to have changed his opinion upon such grounds of reason as , though false , yet may possibly mislead a wel-meaning man ; yet for sureness he shall be put upon his oath : which test though it be abused to over-petty matters , yet certainly must not loose its due use in causes of so solemn importance . in which kind of cases if any refuse upon a pretended scrupulosity of swearing at all , and in an affectation of seeming more precisely holy then others , without question it is not religion but some fathomless depth of knavery that lies at the bottom ; and they may justly be suspected of some treasonable and treacherous design against the religion and government under which they live . wherefore before they should have liberty to profess themselves of another religion , they should be required to take a solemn oath , with a deep imprecation of divine vengeance upon soul and body , that nothing moves them thereto but mere conviction of conscience , and that they have no secular design at all in their change , nor desire any more liberty then what they think themselves bound in conscience to allow to others . which publick examination and oath is very useful also and justifiable upon mens relinquishing of the publick worship of god in the churches , though they do not professedly declare themselves to be no christians . for not to joyn with them in publick worship , is the next door to that apostasy . this practice would be of infinite advantage for the truth of christianity . for hereby the priesthood will be more cautious how they clogge the gospel with unwarrantable trumperies ; and those that would revolt , by this calling them to an account first , shall be forced to feel the strength and solidity of that religion they would bid adieu to , and their secret designes prevented by the solemnity of an oath . and lastly the christian magistrate by giving this liberty after these due circumstances ( which assuredly he will have very seldome occasion for by reason of the evidence of our religion ) will avoid the justifying the iniquity of other religions who not by power of reason and conscience , but by outward force , hinder their natives from turning christians . . but secondly , though these serious people shall not be deprived of their liberty , lives or estates , nor any way impaired in their private fortunes ; yet they shall be disabled from bearing any office of trust in the commonwealth , especially if there be of the christian religion that will manage them with equal skil and fidelity . for it is plainly unnaturall , if not impossible , that a man that is serious in his religion should not prefer one of his own faith before a stranger , if in other things they be equal . besides that the lawes of caution and prudence cannot fail to suggest so reasonable a choice ; which are very much to be listned to in things of this nature . for present possession of power is better assurance then the oath of well-meaning but withall of temptable and lapsable mortals . . thirdly , the christian magistrate is to give no assistance of his power nor countenance any further then christianity it self is concerned : that is to say , he is to give that assistance which is due from a magistrate for the defending and promoting of our religion , so far forth as it is plainly discoverable in the written word of god in the literal and historical meaning thereof : for to cant onely in allegories , is to deny the faith of christ. and as for opinions , though some may be better then othersome , yet none should exclude from the fullest enjoyment of either private or publick rights , suppose there be no venome of the persecutive spirit mingled with them . but every one that professes the faith of christ and believeth the scripture in the historical sense thereof , let his opinions be otherwise what they will , he is according to his life , worth and ability every where to be preferred in either church or state. which is absolutely the most advantageous way for the advancing of the gospel and making the world good that the wit of man can find out . and external force being so unfitting in it self , and most of all unbecoming the christian magistrate , in matters of religion , what one might fancy lost in laying aside persecution , would in as great a measure be regained by countenancing this free and naked representation of the beauty and perfection of the gospel quite rid of all pretended traditions and whatever obfuscations and entanglements of humane invention . for then the truth of god would be like an unsheathed sword , bright and glittering , sharp and cutting , and irresistibly convincing the rational spirit of a man. whenas now our religion is wrapt up in so many wreathes of hay and straw , that mo man can see nor feel the edge of it . . fourthly , being compulsion is not to be used nor prudence excluded , ( for it is the same fanatical madness to exile prudence out of affairs of church and state as to exclude reason and mathematicks out of philosophy ) it is very plain that the christian magistrate is engaged to adde to liberty of conscience the advantage of an honourable and comfortable subsistence for those that labour in the word and doctrine ; that is to say , he is obliged in all reason and conscience to continue it where it is , and to raise it whereever it is wanting . and i am very confident it is either gross fanatical ignorance , or the hidden malice of satan against the kingdome of christ , acting either in profane and atheistical persons or such as are not cordially christians , that suggests any thing to the contrary . for the less any religion is underpropped by external force , the more able ought their heads and tongues to be that are only by their learning , eloquence and innocency of life to support it : and the present ages having so much wit and so little sense of piety , he that will undertake to give a good account of his religion and to answer all opposers , though the scruples and controversies be but concerning that which is plainly in the scripture , he ought to have leisure and vacancy from the affairs of the world to prepare himself , and continue his dexterity in this kinde . for that tedious buzz and noise of the spirit has now , i think , made it self so ridiculous , that no prudent man will listen to such lazy impostures . every one is to give a reason of his faith ; but priests or ministers more punctually then any ; their province being to make good every sentence of the bible to a rational enquirer into the truth of those oracles . who therefore can sufficiently attend these things , and be to seek for bread for himself and his family ? how unjust and sordid a temper therefore are those persons of , that could be content to leave the clergy to work for their living ? any inferiour fellow may talk and prate phrases and make faces , but when a sober man would be satisfied of the grounds from whence they speak , we shall hear no news of any thing but the spirit , and railing against carnal reason , though it be no soft flesh but hard and penetrant steel , and such as pierces them to the very heart , for all their contempt and slighting of it . . and verily while i consider the unreasonableness and ill consequence of this kinde of enthusiasme , i cannot but think the vigilancy of the christian magistrate should extend to this also amongst other things , to suppress and keep under all sects and religions that hold of so fanatick a tenour , that is to say , that profess they believe against the christian faith from the illumination of such a spirit as they can give no account of , viz. such as does not illuminate their reason , whereby their doctrine may be accountable and intelligible to others , but only heat them and make them furious against the christian church . for besides the hazarding of making a whole nation mad ( for seriously it is an infectious disease , if not the very possession of the devil ) there may some damnable plot lie under it against christianity and the state. for it is a more easie thing to heat the phansies of the vulgar , then to inform their iudgements ; though this tends to sober edification , that to confusion and destruction . in brief , there are these two very bad things in this resolving of matters into the immediate suggestion of the spirit not acting upon our understandings . first , it defaces and makes useless that part of the image of god in us which we call reason ; and secondly , it takes away that special advantage that christianity has above all other religions , that she dare appeal to so solid a faculty . and therefore he that takes away the use of reason in religion , undermines christianity , and laies it as low as the basest superstition that ever appeared in the world. . now therefore to return , i say , to talk at the rate of these blinde illuminati , that do not so much as pretend to any solid satisfaction in what they say , requires no study , nothing but heat and impudency , and a careless insensibility of what they said last , or whether one thing will hold with another : but he that so speaks as ready to give a reason of what he delivers , and indeed of all things that are already delivered in the scriptures so plainly as that it appears what the meaning is , ( for it is no prejudice that there be some depths beyond the present reach of men ) this man certainly ought not to be tied up to the cares of the world by being put to labour for his bread ; but ought to have a liberal , certain and honourable allowance . but to contemn the christian clergy , or to endeavour to make them contemptible by impoverishing them and forcing them to base terms of living , smels exceeding rank of prophanenesse , atheisme , and infidelity : and the railing at them and calling them mercenary because they have a just maintenance allowed them , is assuredly the voice of that envious accuser of the brethren , who by those villainous reproaches and calumnies would undermine and pull down the kingdom of christ in the world , by striking at the necessary props and supporters of it , the ministry of the gospel ; whose subsistence ought to be independent of the people , that may reprove the more freely , and that there may be no temptation to either unworthy connivances , or to the sophisticating the doctrine of christ by sweet poison , to inveigle the rich , and to untie their purse-strings ; what they thus pay , being the price of their own souls , betraied into the hands of such canting mountebanks . . fifthly , the christian magistrate ought also to continue , and erect where there wants , publick schools of learning . for the more knowing his subjects are , the more certainly will they keep to christianity , and the more easily will others come off to the same faith. nothing comparable to this for the preventing all delusions and impostures in religion . mahometisme could never have been set on foot but in a rude and illiterate nation . but christianity got its first foot-hold in the most civilized parts of the world , though persecuted and opposed . besides that it is a piece of unspeakable madness to think that any man can be a fit interpreter of scripture without that which some in contempt call humane learning , as logick or the known principles of reasoning ; i will adde mathematicks and philosophy , and skill in tongues and history : no man without the knowledge of these can make good the truth of those holy oracles to knowing and understanding men . and therefore they that decry these helps , are either very ignorant , or out of their wits , or have a treacherous plot against the flourishing of christianity , and would bring in some fanatick religion , or else are enemies to all religion whatsoever . . for tell me , o ye high-flown perfectionists , and ye great boasters of the light within you , could the highest perfection of your inward light ever shew to you the histories of past ages , the universal state of the world at present , the knowledge of arts and tongues , without some external helps of either books or teachers ? how then can you understand the providence of god , the purpose of prophecies and the authority of that religion which god has peculiarly appointed us to walk in , without external assistances ? how can you make a due judgement of the truth of christianity , without a rational explication of the prophecies that foretold the coming of christ , without weighing what may be said concerning the authentickness and uncorruptedness of his history in the gospels , and without considering the reasonableness of all those miraculous matters there recorded concerning him , and of what is behinde for him to perform at his visible return to judge the quick and the dead ? no light within you , unassisted of helps without , and of the knowledge of history , tongues and sciences , and carefull exercise of reason , that excellent gift of god to mankinde , can ever make you competent judges of this matter . . and as you do thus forfeit the knowledge of the truth by this sullen self-sufficiency of yours within , so do you also endanger your eternal salvation . for you cannot justly excuse your selves by the close following the light within you , if you do it in such a contemptuous manner that you will listen to nothing offered you from without , though never so accommodate and agreeable to those rational faculties god has given you . wherefore it being no necessitated ignorance , but your own wilfulness , that has made you apostates from the law of christ , your unbelief is no abrogation of that law to you ; but , stop your ears as hard against it as you can , yet you shall be judged by it at the last day ; when , you having not served god as he would be served , he will assuredly reward you as you would not be rewarded . for there is no other name under heaven whereby we must be saved but that of iesus christ of nazareth , whom the iews crucified and god raised from the dead . wherefore you who make it the chiefest point of your religion to crucifie him again by celebrating that execrable pascha or phase , which is your detestable killing of christ according to the flesh , that it to say , according to the letter or history , which is to put christ out of all his offices assigned to him by his father , and to turn mere pagans and infidels , think as smoothly and favourably of your selves as you will , that doom must pass upon you at last ( not according to your self-flattering mysteries , but according to the truth of the letter ) which shall adjudge all the wicked to that everlasting fire which is prepared for the devil and his angles . chap. xiii . . the authours application to the better-minded quakers . . he desires them of that sect to search the grounds and compute the gains of their revolt from christ. . that there are no peculiar effects of the spirit of god in the sect of the quakers , but rather of pythonisme . . that their inspirations are not divine , but diabolicall . . the vanity of their boasting of the knowledge of their mysterious allegories . . the grounds of their insufferable bitterness against the ministers of christ. . that he was urged by the light within him to give witnesse to the truth of the history of the gospel , and to admonish the quakers . his caution to the simple-minded among them how they turn in to familisme . . his ease and satisfaction of minde from disburdening himself of this duty . . the compassionablenesse of their condition , . and hope of their return to christ. . knowing therefore the terrour of the lord , we were earnestly moved in minde to forewarn you and exhort you , i mean , as many of you are curable and reducible to the truth . for some have celebrated that accursed pascha so fully and obdurately , that they are become past feeling , having not any sense nor hope left of the concerns of another life , god having justly given them up to a reprobate sense for the denying of the lord that bought them . but for you whose defection is not compleated , nor your eyes sealed up to perfect infidelity , let me desire you to make a stand awhile , to lay your hands upon your own hearts , and impartially examine your selves , what you would have , where you would be , and what good thing you would seek , that is not plainly exposed to your view in the gospel of christ. you had begun well : who has hindred you ? what has tempted you out of the way ? do you now sincerely seek the kingdom of heaven , or gape after a booty upon earth ? examine your own consciences , and answer to your selves . i desire not to broach your shame . but i hope you will not account me injurious , if i take notice of such things as you conceal from none . . search therefore your own hearts , and try your selves , what manner of spirit has taken hold upon you , since you have been so imbittered against the school of christ. there is no vertue you can pretend to that is not comprehended in his life and doctrine in the highest perfection and clearnesse . how can you then take a new guide , unless it be to be led into some pleasing errour ? and truly it is no small pleasure to the proud to have something separate and peculiar of their own , to seem wiser and holier then other men . and i desire you to appeal to your own conscience , how great a stroke this vice has had in furthering on your apostasy ; and beseech you to compute , if you be still serious in religion , what you have gained by your revolt . is your reason any thing more improved ? nay certainly , that ye have cut off and cast from you as carnal and unholy . are you more humble and more charitable ? if you be , you do ill to conceal your vertues , who would have the world believe so highly of you . you affect indeed to be very homely and sordid in your habits ; but you do not perceive how sowr your affected sordidness smels of the leven of the pharisees , who loved to be seen of men ; and how you have but licked up what diogenes that pagan sophist left in his tub , and have chosen rather to be proud cynicks then civil christians . and if your humility have so strong a sent of pride , how noisomely does your pride it self stink in the nostrils of all men , your disrespect to your betters , your sawciness , your censoriousness , quite contrary to the precepts and practice of all holy men in all ages ? your humility therefore being so little , your charity certainly cannot be great . for indeed you count all besides your selves a rude unsanctified mass , the weeds of the world , fit for nothing but the fire of your fanatick wrath to burn up . i but you will say , though you have forgone your reason and good manners , yet you have the spirit of god amongst you , which is worth all . if you have , shew me the fruit thereof . for pharisaical sowrnesse , contest with the magistrate , affronting the minister in his publick function , these are no fruits of the spirit of god ; but these alone with certain clownish forms of calling thou for you , and keeping on the hat when others in civil respect put it off , are the main effects of that spirit that distinguisheth you from others of the nation . . is this therefore the great purchase you have obtained by turning your back on christ and contemning of his person , to grow rude and clownish to all the world beside ? but methinks i hear you answer again , as for this man , we know not what is become of him ; but behold the spirit is sensibly present amongst us even at this day . but i demand by what signs . o , we shiver and quake every joynt of us . but that is no certain signe of the spirit of god. was not the winde suddenly turned into the north , or had you not an ephemera , or was not your over-excited choler entangled or turned out of the way by phlegme or melancholy ? what miraculous power is there in all this ? o , but there are also amongst us that have fallen down into a trance , that have foamed and swelled till their buttons break off . wherefore of a truth these men could not but be full of the spirit , and this be a miracle indeed . if your religion oweth not its growth to the tricks of juglers and tumblers , or to artificial epilepsies i do confesse , it is a miracle from these symptomes , if satan himself drives not on the designe . for these are plainly the passions of pythonicks , such a kinde of possession as seized the pagan-prophets and priests of old , who were no better then the worshippers of devils , whose oracles christ has silenced long since . wherefore examine your selves if you glory not in your shame : see how you tread : look behinde you , or rather search within you , who is the prompter or first mover in this new scene of things . . for tell me ( i beseech you ) what did your foaming prophets , when they vented themselves , discharge into your ears , whereby they may be deemed more divine then those fanatick pagans ? was not their continual song , so soon as they got upon their feet , the burning up of all ordinances ? from whence therefore could this voice come but out of the flames of hell ? or what could swell the bodies of your inspired , but the venome and poison of the devil , which at last working up to their mouths he spit out enviously against the worship of christs person and all his holy offices ? which is another evidence against you that your pretended inspirations are not divine but diabolical , and that the mystery of satan worketh amongst you , who would fain pull down him whom of a truth god hath set up to be a king and priest to the nations for ever . . but the sweetest satisfaction of all is , that you are so extraordinarily illuminated , that you understand all the mysteries of christs kingdom better then any one else , and can in a supercilious pity bemoan the ignorance of the world , or with an imperious bitterness fly in their faces and reproach them for it , especially the teachers of the people , that they have not taken up your allegorical knacks , nor know how to give a mystical meaning of the gospel from the preaching of iohn the baptist to the coming of christ to judgement . but you are indeed so unilluminated as not to understand that such devices as these are merely allusions of humane wit , and help very little to the enforcing of that they are made to signifie , namely , repentance and mortification of every evil lust and concupiscence , and a renovation of our mindes into the perfect image of christ , that his spirit may rule in us , and that the works of death and darknesse may be utterly destroied . for this truth is plainly and literally contained in the scripture ; so that if your mindes were not more set upon fancies then savoury instruction , you need not run a gadding after any new guide for the attainment of this light . and , god be thanked , many honest plain-hearted christians , that do not swagger and make such a noise with mystical phrases as you , both hear and live according to these gospel-precepts , using a secret and silent severity upon themselves , not acting the rough and hairy baptist upon others as you do , who love to o●tentate your self-chosen austerities to the eyes of the world , like the pharisees , who made sowr faces for fear the people should not take notice that they afflicted their bodies with fasting . what purchase therefore have you got by your allegorical mysteries ? unlesse you have been emboldned thereby to let go the historical truth of the gospel , and have found your selves much at ease , that your belief is not charged with such miraculous things as are written of christ , partly done already and partly to be done at the end of the world. for hereby you do proclaim your selves infidels , and that for all your boasting , your spirits are so foul and impure , that they are no fit receptacles of the holy christian faith , but that you have levelled your selves as low as epicures and atheists , who are no more capable of the belief of these things then the beasts of the field . . if it be thus with you , i dare appeal unto you whether you keep so precisely to the light within you , but that you have consulted with that blinde guide h. nicolas , and tasted of the treacherous sops of his abhorred passover , whose fanatick boldness has led the dance to this mad apostasy . have you not celebrated his detestable phase , who has gone about to perswade the world that the greatest and truest arcanum of the lords supper is iudas-like to betray their master , to kill christ according to the flesh , that is , to lay aside and misbelieve the truth of his history ? ask your own hearts , if the warmth of this sop has not so encouraged you , nay inflamed you with insufferable bitternesse against the ministers of christ as teaching nothing but lies , because they have not ceased to believe the truth . has not this with him that entred in with it so intoxicated you with rage , that you have trampled the holy bible under your feet ? is it not this that hath made you so often roar against and revile the preacher in the pulpit , and disturb the publick assemblies by your rude and frantick interpellations ? which extravagancies demonstrate by what spirit you are led , and that you are plainly rebels against christ , and are revolted to the powers of the dark kingdom . . these things i could not forbear to write , as being very much pressed in spirit thereunto . for the light within me , that is , my reason and conscience , does assure me that the ancient and apostolick faith according to the historical meaning thereof is very solid and true ; and that the offices of christ are never to be antiquated till his visible return to judgement according to the literal sense of the creed ; and that familisme is a mere flam of the devil , a smooth tale to seduce the simple from their allegeance to christ. and therefore i beseech every man in these daies of liberty to take heed how they turn in thither , especially those that are of an enthusiastick temper , such as are most of the honester and better-meaning quakers . for if in their bewildred wandrings they take up their inne here , let them look to it that they be not robbed of all the articles of the christian faith , and be stripped into naked infidelity and paganisme , and ( which is worst of all ) be so intoxicated with the cup of this inchantress , as to think this injury their gain , and to prefer false liberty before their christian simplicity , and those gaudy and phantastick titles of being deified and begodded before the real possession of christian truth and godliness . . these things both here and elsewhere i have been forced to utter to the world ; for it was as fire within me , and the discharging of my burden as it is mine own ease and satisfaction , so i do not despair but if there be that sincere zeal to truth and holiness that is pretended , that it will redound to the safety of these melancholy wanderers that look up and down for truth with that candle of the lord , the spirit that he has lighted in them . but however where it shall not take effect , i shall neverthelesse be excused , and their bloud will be upon themselves and their accursed seducers . . i know the haughty and covetous , that rellish nothing but the tearing to themselves undeserved respect from men , and clawing of money to them any way with their crooked talons , will hardly abstain even from open derision of my zeal and solicitude for so contemned a people , and look upon me as a man of very mean designs , that would any way intermeddle with these poor despised pilgrims . but these worldly sophists consider not that the gaining of the meanest soul to eternal salvation is really a greater prize then purchasing whole kingdoms upon earth , and infinitely above all the pains of any mans applications thereto . and besides , for mine own part , i have ever had so right a sense and touch upon my spirit of their condition , that i think none more worthy of a mans best direction then they ; the most imperious sects having put such unhandsome vizards upon christianity , that they have frighted away these babes that seem to me very desirous of the sincere milk of the word . which having been every where so sophisticated by the humours and inventions of men , it has driven these anxious melancholists to seek for a teacher within , and to cast themselves upon him who they know will not deceive them , the voice of the eternall word within them ; to which if they be faithfull , they assure themselves he will be faithfull to them again . which is no groundless presumption of theirs , it supposing nothing but what is very closely consistent with the nature of god and his providence . and truly as many of them as do persist in that serious and impartial desire of such knowledge as tends to life and godliness , i do not question but that god will in his due time lead them into the truth , and that they will be more confirmed christians then ever . . which success of theirs will be more speedy and sure , if ( as they set themselves against other vices , so ) they mainly bend their force against spiritual pride and affectation of peculiarity in religion , and of finding themselves wiser in the mysteries thereof then the best of christians have pretended to . and above all things if they beware of enthusiasme either in themselves or others , or of thinking that the gift of the spirit can be any revelation that is contrary to reason or the acknowledged history of christ , the truth thereof being so rationally evincible to all such as apply themselves without prejudice to examine it to the bottom . if in pursuance of their sincere intentions they keep off from these rocks , i doubt not but they will return safe again to iesus christ the great pastor and bishop of their souls . chap. xiv . . that publick worship is essential to religion , and inseparable when free from persecution . the right measure of the circumstances thereof . . of the fabrick and beauty of churches according to that measure . . the main things he intends to touch upon concerning publick worship . . that the churches of christians are not temples , the excellency of our religion being incompliable with that notion . . the vanity of the sectarians exception against the word church applied to the appointed places of publick worship . . that though the church be no temple , yet it is in some sense holy , and what respect there is to be had of it , and what reverence to be used there . . of catechizing , expounding and preaching . . of prayer , and what is the true praying by the spirit . . the excellency of publick liturgies . . what is the right end of the ministry . . certain special uses of sermons , and of the excellency of our saviour christs sermon on the mount. . the best way for one to magnifie his ministry . . of the holy communion , who are to be excluded , and of the posture of receiving it . . of the time of baptism , and the signe of the crosse. . of songs and hymns to be composed by the church , and of holy-daies . . of the celebrating the passion-day and the holy communion . . of images and pictures in places of publick worship . . a summary advertisement concerning ceremonies and opinions . . after this charitable digression to meet with the quakers , let us resume our business in hand , and make an end . * the sixth and last thing that concerns the care of the christian magistrate is publick worship . which seems to me so natural and essential to religion , that it cannot fail to appear , unless some force hinder it ; in which case they will venture to meet in private conventicles ; that is , they will exercise their acts of religion as publickly as they dare , and will not be content to be confined to their closets at home . ioint-exercise therefore of religion is confessed of all sides , which therefore must necessarily be external and visible . now no visible actions can be done without visible circumstances , and amongst these circumstances some are more fit and decorous , some less ; as is manifest at the first sight . nor will it be hard to judge of the fitness or decorum of these circumstances , if we can finde out a measure of them ; which certainly is the end and meaning of them : which is , the expression of our honour and reverence to god and to his son iesus christ , and the edification of our neighbour . . by which rule we shall discover concerning the meeting-house , as some had rather call it then the church , that it ought to be of a comely structure , proportionably magnificent to the number of the people that are to have recourse to it in the common exercise of their devotions . for though men of equal condition may make bold with themselves and meet in what place they please , yet it would be thought a piece of grosse unmannerliness to expect a prince to give an inferiour peasant the meeting in a barn or cow-stable . would it not look then like a piece of irreligious rudeness , which is truly a kinde of prophaneness , to expect that almighty god and his son jesus christ should give us the meeting in squalid and sordid places , even then when we pretend most to shew our reverence and devotion to him ? for though we may make bold one with another to meet where we please , yet we making our approaches to god in those places , and he thereby making his special approaches to us ( for in a philosophical sense he is every where alike ) questionless it cannot but be an expression of our reverence unto him to have the structure of the place proportionably capacious , well and fairly built , and handsomely adorned , and as properly and significantly of our religion and devotional homages we owe to our crucified saviour , as can be without suspicion of idolatry or any scandalous superstition . for it is true from the very light of nature , which the knowledge of christ does not extinguish , but direct and perfect , that houses of publick worship ought to have some stateliness and splendour in them expressive of the reverence we bear to the godhead we do adore . and therefore the christian magistrate , for the honour of his saviour who suffered so much shame for him , as also for making christian religion more recommendable to them that are without , ( for religion will not seem religion to any without publick worship , nor a desirable religion unless this publick worship be performed with inoffensive splendour and decency ) ought to assist and abett such good practices as these . . it is beyond the limits of my present discourse to make any curious inquisition or determination concerning the particularities of this publick worship ; though i cannot abstain from giving some general hints concerning the due managements of the chief matters thereof , such as are most obvious to think of and most useful to consider . and such are the enquiries into the nature of the place of this publick worship , and the holiness thereof , and our demeanour therein , and especially of those chief performances of preaching , praying , receiving the sacrament , of baptisme also and of holy-days : to which we may adde those accessory helps of devotion , as some account them , musick and pictures . concerning which i shall rather simply declare my sense of things , then solicitously endeavour to demonstrate my conclusions by over-operose reasonings ; which will but raise a dust and provoke the polemical rabble . . concerning therefore this house of publick worship the christians meet in , i conceive there is no need to phansie it a temple ; nay rather it seems fit to look upon it as no temple , the use of that ceremony being antiquated by the excellency and supereminency of our religion . for the famed iehovah is not now a topical deity , nor christ confined to this or that city or people , but is the declared worship of the whole earth , and is not contained within the wals of any temple , but has his personal residence in heaven , whither our devotions are to be directed , and our mindes suspended and lifted up thitherward , not debased nor defixed to the corners of any earthly edifice , into which when a man looks he findes nothing worthy of adoration . to which truth both stephen and paul give their suffrage , the one declaring to the iews , the other to the areopagites , that the most high , who is lord of heaven and earth , dwelleth not in temples made with hands . and our saviour himself to the samaritan woman who was solicitous which of those temples , that of samaria or that of ierusalem , was the right place of worship , he tels her plainly that such topical or figurative worshipping of god was shortly to cease ; that the hour was coming , and then was , when the true worshippers shall worship the father in spirit and in truth . for the father seeketh such to worship him . god is a spirit , and they that worship him must worship him in spirit and in truth , that is , by the inward sanctity of their souls , and with the true service of prayers and praises and alms-deeds , of which incense and sacrifices were but the figures and shadows . let my prayer be set forth before thee as incense , and the lifting up of my hands as the evening sacrifice . to do good and to communicate , forget not ; for with such sacrifices god is well pleased . and lastly , s. iohn in his apocalyps describing the condition of the new ierusalem , which is the church of christ in her best state , i saw , saith he , no temple there , for the lord god almighty and the lamb are the temple of it : that is , their worship is directed immediatly towards god and christ , not to any place , as the jews ever worshipped toward the temple of ierusalem . . but though the nature and name of a temple does not belong to this house of publick worship according to the sense of scripture ( which made also the primitive christians carefully abstain from that nomination ) yet i do not see any ground at all why some of our phanciful sects should take offence at the name of church applied thereto . for the church being an house wherein we meet to serve the lord , whether god the father or christ his son , both which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this house is naturally there from denominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , whence is our english word church , as every trivial grammarian can tell them . . but now it being thus plain , that it is an house for divine worship , and therefore has a special relation to god , though it be not dedicated in such a solemn manner as solomon's temple , yet it does necessarily contract a kinde of holiness hereby , and by this holiness some measure of respect , namely , that it should be kept in handsome repair , and be carefully defended from all foulness and nastiness both within and without . and because custome has appropriated it to the service of god , unless very great necessity urge , it is not to be made use of to any other purposes . those that are otherwise affected in this matter , may justly seem guilty of a kinde of incivility against god , as i may so call it , and hazard the being accounted clowns in the sight of the court of heaven and all the holy angels : as that also might be reputed a piece of unskilfulness and obsolete courtship , to complement any one part of this house , as if there were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , and the ark of the covenant . for this would be to turn the church of christ into a temple . wherefore those that at their entrance into the congregation either kneel down , or standing do their private devotion , and continue bare-headed before divine service begin , they mean not this devotion to the edifice , but testifie only with what fear and reverence they make their approaches to god ; and their hearts being in preparation to a nearer approach , shew their sense of his coming nearer to them by this reverential observance . for veneration is done at the coming of great persons at great distances off ; nor doth cease till a due distance after the congress . . concerning preaching , that which is most remarkable is this , that whereas there are three chief kindes thereof , namely , catechizing , expounding a chapter , and preaching usually so called , whereof the first is the best , and the last the least considerable of them all ; this worst and last is the very idol of some men , and the other rejected as things of little worth , but assuredly they are of most virtue for the effectual implanting the gospel of christ in the mindes of men , and of the two ▪ as i said , catechizing the better ; because it enforces the catechized to take notice of what is taught him , and what is thus taught him is not so voluminous but that he can carry it away and remember it for ever : and withall the most useful , as being the very fundamentals comprized in the christian creed , or the first and most natural results from them tending to indispensable duties of life ; and therefore will alone , if sincerely believed and faithfully practised , carry a man to heaven . but the next profitable way of preaching is expounding of a chapter , provided that he that does so , makes it his only business ( without any vain excursions to shew his reading ) to render those places of the chapter that are obscure , easie and intelligible to the capacity of the auditors , with some brief , but earnest , urging of their duties from such passages as most necessarily tend thereto . this will make the private reading of scripture pleasant to his charge : and it will prove the more effectual for their good , if he contain himself within the new testament , and fetch only so much out of the old as will be subservient for the full understanding of the new. there is nothing so likely to convince the conscience as this , when men are able to reade and understand the text of scripture it self , and are sensibly beat upon by the power of that spirit that is found in those writings , far beyond all the fine speeches and phrases of humane eloquence . which yet is the greatest matter in this third way of preaching , and the truest use that can be made of it , namely , not to fill the peoples head with unprofitable or hurtful opinions , but by the artifice of a more florid and flowing style , to raise the affections of the auditors to the love and pursuit of such things as are commanded us by the precepts of the gospel . i confess therefore , this exercise may be of laudable use in such a congregation where all the people are throughly grounded in the fundamentals of christianity , and are well skilled in the knowledge of the bible : otherwise if the other two necessary wayes of preaching be silenced by this more overly and plausible way , it is to the unspeakable detriment of the flock of christ. which will happen even then when it is performed after the very best manner . how great then is the evil , think you , when the exercise of their popular eloquence is nothing but a stage of ostentation and vain-glory to the speaker , and begets nothing but an unsound blotedness and ventosity of spirit in his hearers and admirers , they being intoxicated with lushious and poisonous opinions , which tend to nothing but the extinguishing of the love and endeavour after true righteousness and holiness , and the begetting in them a false security of minde and abhorred libertinisme ? had it not been far better that they had rested in the fundamentals of their faith comprised in the apostles creed , with an obligation on their conscience to live according to the laws of christ and his holy precepts , then to be led about and infatuated by the heat and noise of such false guides ? . concerning praying , it is an epidemical mistake , that men think extemporary prayers are by the spirit , and that the spirit is not in a set form : whenas in truth the spirit may be absent in the highest extemporary heats , and present in the use of set forms , where there may appear greater calmness and coolness . for the spirit of praier does not consist in the invention of words and phrases ( which is rather a gift of nature , as the faculty of extemporary speaking in other cases is , proceeding from heat and phansy and copiousness of the * animal spirits ) but in a firm belief in god through christ , and in an hearty liking and sincere desire of having those holy things communicated to us that we pray for . and therefore he that reads , or hears a publick liturgy read , in such a frame of minde as i have described , does as truly pray by the spirit as he that invents words and phrases of his own . for there is nothing divine but this holy faith and desire , the rest is mere nature . and it is a demonstration how ignorant these men are that talk so loud of the spirit , whenas they cannot so much as discern what is truly spiritual from what is but animal and natural . to which you may adde , that if none pray by the spirit but those that invent their own words , the whole congregation are very spiritless prayers , they all hanging upon the lips of the minister , who alone will be acknowledged to pray by the spirit : whose pretended assistance is not yet always so powerful as to protect him from the incurring of the danger of non-sense , and of making the publick worship of god insipid or else distasteful and loathsome , or , which is even as ill , contemptible and ridiculous . . wherefore it is far more safe , as it is undoubtedly more solemn , to use a publick liturgy that bears the authority of the whole church , then to venture so holy and devotional a performance upon the uncertainty of any mans private spirit , who will be but tempted to ostentate his own conceited eloquence , or forced to discover his own weakness and folly . whenas a set form will prevent all pride and knackishness , and preserve the publick worship in its due reverence and honour , especially where it is contrived with that cautiousness , that nothing is expressed therein that engages the minde in controverted opinions , but speaks according to the known tenour of scripture undepraved by humane glosses . . but you will say , if a minister be cut so short in these performances of extemporary praier and expatiating preachments , how shall he be able to give any eximious testimony of his abilities in his calling ? how shall he have the opportunity of shewing his gifts ? to which i answer , that the end of the ministry is not the ostentation of any mans particular gifts , but the edification of the people ; which are better edified by diligent catechizing and faithful and judicious expounding of the scripture , then by loose and ranging discourses out of the pulpit , where he that speaks having taken leave of his short text , may fill the ears of his auditors with nothing but the noise of his own conceits and inventions : whenas in the exposition of a whole chapter ( suppose ) at a time , the peoples mindes will be kept closer to those infallible oracles , and will more easily discern the prevarications of their teacher . but for the greater assurance against any foul play of this kinde , his misinterpretations of these holy writings to loosnesse and libertinism should be the forfeiture of the exercise of his function . . besides , i do not speak so much to exclude preaching , as to bring catechizing and expounding into more request , which are abundantly more useful and edifying . nay , i think that some well-tuned strains of unaffected eloquence at the chief festivals of the year , and in occasional exhortations to the people upon observation of what is most amiss amongst them , done with a great deal of seriousness and gravity , as also at publick fasts and thanksgivings , were a thing of excellent use , and of the more efficacy , it being the more seldom . but for other days , if our saviour christs sermon on the mount were read with much reverence and emphatick distinctness ; it being the advice of so sacred and infallible a person , in whose mouth there was neither errour nor guile , who was the son of god clothed with the formalities of our flesh , on purpose to take the chair awhile amongst us , and to read us sound and warrantable lectures of divinity ; in whose behalf god the father condescended to do the office of a praeco , and commanded silence out of the clouds , saying , this is my beloved son , hear him ; who was so faithful and compassionate a pastour to his flock , that he laid down his life for his sheep , and so beloved of his father , that he was miraculously raised from the dead , and taken up into heaven ; and lastly , who shall visibly descend thence , and judge every man according to his works ; if this sermon , i say , of wholsome advice and holy precepts , were read distinctly and reverently to the people , how can it but be more edifying and work more upon their spirits for their good , then the sophisticated and affected rhetorick of a fallible mortal ? besides the keeping out the danger of being either choaked with the crooked and spinose controversies of polemical divinity , or of being poisoned or intoxicated with the unwholsome sugar-sops of antinomianism and libertinism . . and lastly , to answer still more home to the point , if thou hast a desire to magnifie thy ministry in an eximious manner , in stead of ostentating thy gifts , exercise and improve thy graces to the highest thou canst . endeavour to the utmost to be an unblemished example to thy flock of humility , of brotherly kindeness , of obedience to the magistrate , of temperance , of exact iustness in thy dealing , of compassion to the poor and needy . use thy best prudence to keep peace and love amongst thy charge , as it becomes christians , and to invite the more able to a charitable relief and help of those that are in want and necessity , that no unsupportable distresse may make the lives of our fellow-members comfortless : as also privately to reprove those that are guilty of any scandalous miscarriages , but with the wisest and discreetest applications that may be ; that thy reprehensions , as they ought , so they may appear to proceed from nothing but from love , and from care and conscience of thy duty . in which if thou wouldest not lose thine authority and confidence , thou must live exactly in the indispensable laws of christ thy self , nor make these solemn reproofs but for the breach of such . but if thou be really vitious thy self in these , or , to make thy self seem more holy , rebuke for the neglect of some petty mock-vertues of thine own chusing , thou shalt not fail to be either odious or ridiculous . but here the great hypocrisie is this , that to compensate their neglect in these indispensable and highly-concerning duties of the ministry , they abound in empty lip-labour , and endeavour to conciliate authority to themselves by their pretended spiritual gifts of extemporary praying and preaching , in stead of that unblemished sanctity of life , of useful prudence in behalf of their charge , and of christian goodnesse and charity . and that they may keep up their credit more certainly with the people , they lay their foundation wisely , namely , by giving them to understand that there is no hope of living as we should do , or any need thereof ; and so making their whole flock as rotten as themselves both in principles and practice , there being none left to reprove the false prophet by either example of life or contrariety of doctrine , he thus secures to himself his authority entire by his admired clack of the tongue , which some call the knack of preaching and praying . which yet , where better intended , is of as little efficacy as a tar-bottle hung out on a thorn-bush , if compared with personal application and private information and reproof . for that is like the adfriction of the pastoral medicine to a diseased sheep , without which the formality of the bottle on the bush will do no cure , let the flock be gathered about it never so solemnly . . touching the communion ; none are to be excluded therefrom that professe their belief of the holy scriptures & of the apostles creed in the plain literal and historical sense thereof ; unless they stand guilty of some gross and scandalous sins ( which are to be nominated in some known law concerning this matter , and not to be left to the uncertainty of any private ministers judgement ) and do persist therein impenitent and unreclaimed . for it were the greatest treachery to the party that could be , by admitting him to this holy communion , to make him more secure in such sins as will be sure , while they are unrepented of , to exclude him from that heavenly communion of saints for ever . besides the scandal and offence to the rest of the serious and sincere-hearted communicants , to whom the sight will appear as ugly as if one having fallen over head and ears into the dirt , should in that black miry hue , droppingly dirty , place himself at table amongst persons of quality , whom the master of the feast had invited upon some special entertainment . and as for the posture of the communicant , as there are none that are so curious as to reduce it to that in which christ and his disciples celebrated his last supper , so none ought to be so captious as to take offence if one receive the communion kneeling , in devotion to god and humble thankfulnesse for that great benefit that is signified thereby , namely , the death of christ with the results thereof , and the participation of his body and bloud in that sense i have spoken of * elsewhere ; nor if another take it sitting , as it is a celebration of a supper , or that he may clear himself of the suspicion of idolizing the outward elements of bread and wine . for it is as well unjust as uncharitable to be at all scandalized at actions that have such innocent and allowable grounds , and the most unsufferable at the celebrating of such a mystery as is wholly made up of love and affection to christ and to one another . i confess an uniformity would look better in outward shew , but is not worth the least stir or violence in diversities of actions or rather circumstances interpretable to so good a meaning . and the reall exercise of our charity in leaving every one free , is every whit as suitable to this solemn performance as the most exquisite uniformity , if devoid of the spirit of meekness and mutual forbearance . . concerning baptisme ; the more seriously a man looks into it , the more certain he will find it , that the scripture has defined nothing concerning the time of baptising those that are born of believing parents . some adventure further , and affirm there is no precept for baptizing them at all , and that they are members already of the church by being born of them that are . to the latter of which i answer , that if they be capable of membership , how can they be uncapable of the sign thereof ? but to those that acknowledge that they must be baptized , it being plain that no time is set down in scripture , i say , it is naturally left to the power of the church to appoint that time which she thinks to be most convenient . for though it may seem more excusable to call the churches authority into question , of appointing new ceremonies or such circumstances of the old as are not necessary ; yet it cannot but be judged an unsufferable piece of temerity to question it here concerning such a circumstance as the substance cannot be performed without it . for if any one be baptized , he must be baptized some time or other . and in my judgement , though the arguments of our adversaries make a bold shew , she has pitched upon the safest . for i am very inclinable to believe , though i think i am as little superstitious as another , that there does some reall good accrew to an infant from thus early being dedicated to christ by the sincere devotion of his parents . which dedication he himself is more fully to ratifie and complete publickly in the church , when he comes to years of discretion , when he will be able to make distinct answers to such questions as it is over-obvious to imagine were unseasonably asked him when he could not speak . but for the cross in baptisme , it was so seasonable at the first institution thereof , while professed pagans were mingled among the christians , and so significant alwaies , that if the church cannot make such an additional as this , she cannot make any at all . but unity of hearts being better then uniformity in actions indifferent , there ought to be no breach nor quarrel about these things . but if the parents conscientiously deferre the childs baptisme till years of discretion , or desire it should be baptized in its infancy , if they like the signing of it with the sign of the cross or the omission of it , the minister will conciliate more authority to himself by professing his indifferency in these things , and his high value of the indispensables of christianity and of his tender regard to the consciences of men , ( which is a thing more sacred then any ceremony that is not of gods own institution , ) then if he drew too hard to an uniforme compliance in things where christ has left us free . for the visible exercise of professed charity and kind forbearance is a more comely ornament of the church then constrained uniformity . nay i will adde , that a constant profession of an indifferency may sooner make the church uniforme , then the placing religion in these things . for contestation ceaseth when the object is judged of little value . . touching musick , it is evident that hymns and songs were the timeliest piece of publick worship that was offered to christ. and truly i think the church having authority to frame a publick liturgy in prose , they should do well not to confine their singing to david's psalms , but also to compose songs of their own , in an easie and unaffected style , but in warrantable both language and meeter ; and get tunes set to them , not over-operose and artificial , nor over-plain and languid ; which need not be many in number , and might be taught children betimes , so that there might be no need of the unsanctified throats of mere mercenaries to fill up the quire , but that all musical devotions might be performed by the whole congregation , every christian making it a piece of the education of his children to learn the tunes of the church , who therefore would be near-upon as soon fit to sing as to pray with the rest of the assembly . these hymns composed by the church should be chiefly for the main holy-days thereof , appointed for the celebrating ( suppose ) of the nativity , of the passion , of the resurrection and ascension of our saviour , and of the mission of the holy ghost . for it seems to me a thing almost beyond belief , that a nation should believe the history of christ , that he was god incarnate at such a time , and that the same incarnate deity suffered , &c. and yet not be so much transported with the consideration , as to celebrate such stupendious passages by anniversary solemnities ; since that to adorn the year with festivals and holy-days is according to the very dictate of nature and practice of all nations . wherefore those that pretend to so much spirituality as to cast out all observation of dayes , i wish it be not a symptome of infidelity in them , and of a secret quarrell they have to the truth of christianity it self . for those that are most perfect in divine accomplishments , cannot enjoy the actual enravishments that may arise from this perfection without vacancy from secular emploiments , for which these holy-dayes therefore are most fit : and those that are less perfect , by their vacation from worldly drudgery have the opportunity of searching more closely into the state and condition of their souls , and of more serious meditations and resolutions of composing their life to the most perfect patterns of truth and sanctity . and for this very purpose the observation of every seventh day should be inviolable , not to be profaned by either secular imploiments or foolish pastimes ; but spent in religious exercises either publick or private ; not as placing any sanctity in dayes , but in laying hold of so good an opportunity for the completing of the work of godliness in us , and meditating upon the infinite goodness of god in the mystery of the creation and redemption of mankind . . the knowledge of the latter of which being so appropriate to us christians , that we are acquainted with the main strokes of the process thereof , it is more worthy and becoming us not to huddle up all in one day , but distinctly to celebrate the main particularities of so concerning a mystery , such as are , the nativity of christ , his passion , resurrection , and the rest ; amongst which the celebration of his passion being most useful and edifying , the solemnity thereof ought to be at least as sacred and as frequented and as religiously celebrated with preaching , praying and singing , as any other day , and that in a way appropriate to that solemnity with hymnes and songs also proper for the passion of christ , and mournful and melting tunes proper to these songs composed by the church . which passion-songs would be also usefull upon communion-dayes , they containing in them devotional desires and resolutions of crucifying our affections and lusts , and of faithful love to christ and to one another ; which are the great things that the passion of christ points us to and would enforce upon us . wherefore the morning-singings on a communion-day may very well be supplied by these passion-songs . but at the receiving of the communion , while the bread and the cup pass about , some psalmes of david that appear most proper , and that declare the great goodness and mercies of god , or some songs of the churche's composing appropriate to the purpose , full of thankfull acknowledgments and holy resolutions , may be sung all the time in more chearful tunes , such as the ascension-songs and resurrection-songs are sung in . all which songs of the church are to urge duty upon men and press on holiness , upon considerations naturally flowing from the belief of the things we do solemnize . if to the singing of these skilfully-composed songs and choice psalmes , there were added also the help of an organ , for the more certain regulating of this singing part of devotion and the more affectionate performance thereof ; it will not be easie to imagine what is wanting to a due and unexceptionable filling up of all comely circumstances of that publick worship that is fit to be practised by professed christians , unless you would bring in also images and pictures . . but to speak my sense and judgment of things freely ; the mere placing of images or statues in a church is a very bold and daring spectacle : but the bowing towards them , or praying with bended knees and eyes devoutly lift up to them , is intolerable , if pagan idolatry be so ; nay in some regard worse , that is , more irrationall and ridiculous , forasmuch as these statues are not supposed to be the receptacle of the spirit of him they pray to : so that their way of devotion is utterly groundless , senseless and sottish , as well as impious and idolatrous . pictures i must con●ess are a more modest representation ; and the consideration of the vile reproaches some foul mouths have heretofore , and do sometimes still cast upon the crucified iesus , may tempt the devotional lovers of his person to a conceit that if there were a representation of his crucifixion in picture , and that they bowed to it at their coming into the church , it were but an innocent satisfaction to themselves so publickly to do their homage to their saviour in that representation that he is most scorned and reproached in , and but a just compensation to him for the reproaches that vile and wicked persons cast out against him . but to this i answer , first , that the determining our worship to any part of the church would look like the turning of our christian meeting-houses into temples , contrary to what is written , i saw no temple there . and then in the second place , though the fetches of mans wit are very fine and subtile in these cases , yet it is expresly said that god is a jealous god , and there are many scrupulous and jealous men , as well in christendome as out of christendome ; and therefore a practice that is not right in it self , and so exceeding scandalous to others , ought by no means to obtain in the publick worship of christians . if there be any permission of pictures therefore in the church , it must not be for worship but for ornament , which they will scarce be without considerable cost ; nor that cost again well placed , unless there be some edification by them . and therefore i doe not conceive how they will be tolerable at all without some proper inscriptions also adjoyned : as upon the picture of the resurrection and ascension of christ some such inscription as that of saint paul , if you be risen with christ , seek those things that are above . upon the picture of the passion of christ some such as these , when i am lifted up , i shall draw all men unto me . those that are of christ , have crucified the flesh with the affections and lusts . greater love hath no man then this , that he lay down his life for his friends , this is my commandement , that as i have loved you , so you would likewise love one another . and thus every piece , which are not to be many , should have their proper inscriptions , without which they should not be permitted in the church , as being fit for nothing but to amuze the sight . but now they are no sooner seen , but they set a mans mind awork , and cause him to think of the most important meaning of the chief passages of the history of christ. of which none are more effectuall then that of his passion ; which together with the passion-songs and tunes and organs may wound the heart of a man , and let out more corrupt bloud at one touch , then the faint hackings of a dry discourse of an hour or two long . which helps and ornaments of publick worship will fill up all the numbers of all warrantable splendour and comeliness , and keep out , if precisely kept to , all shadow and suspicion of either superstition or idolatry . but if any should be so weak or scrupulous as to take offence at so unexceptionable use of pictures in the church , and particularly , if our religion should be the less recommendable thereby to either iews or turks , whose conversion we are not onely to desire , but with seriousness and faithfulness to apply our selves to , at least to remove all scandals and stumbling-blocks out of their way ; rather then any such dispensable punctilios should hinder the enlargement of christs kingdome in the essential soveraignty thereof comprehended in the express precepts of the written word , a full pencil of white directed by charities own hand should wipe out all these well-meant delineations and inscriptions , and to compensate the loss , that one of s. paul should succeed , if any man seem to be contentious , we have no such custome , neither the churches of god. . to conclude , such is the truth and simplicity of christian religion , that if the authority of the church think good to recommend any additional circumstances of divine worship , they must not be for ineffectual pomp and show , but for real use and edification ; affecting such a beauty and comeliness as nature does in living creatures , whose pulchritude is the result of such a symmetry of parts and tenour of spirits as implies vigour and ability to all the functions of life . and truly there should be no more ceremony in the church , then the use thereof may be obvious to understand , and the life and power of holiness may throughly actuate ; that our minds may not be amused , lost , sunk in , or fixed upon any outward things here , but be carried from all visible pomps to the love and admiration of our blessed saviour in heaven , and of that heavenly and divine life that he came into the world to beget in the hearts of all true believers . and what we have said of additional ceremonies , there is the same reason of deductional opinions , they are to have their recommendation from their use and efficacy in promoting life and godliness in the souls of men . but their obtrusion is as unwarrantable as of the other , if not more . forasmuch as ceremonies are most-what indifferent , opinions never , but determinately true or false , or to be held so by them that either doubt or think the contrary : which therefore is a greater violence to ingenuous natures . as also the usurpation greater to intrude into either the prophetick or legislative office of christ , then to affect to be onely the master of the ceremonies ; and the superstition alike , since superstition is nothing else but a fear and scrupulosity about such things as bear no estimate in the eyes of god : as certainly neither of these do one way nor other , neither opinions that concern not life and godliness , nor ceremonies that are of an indifferent nature , and may of themselves be either practised or omitted . and therefore for men to be affected timorously and meticulously in these things , it is a sign they understand not the royal law of christian liberty , and commit that which is the main vice included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or superstition , in that they phansy to themselves a pettish and captious deity . whence it is manifest that the over-careful using or scrupulously omitting of indifferent ceremonies , as also over-much solicitude in the rejecting or embracing of useless and uncertain opinions , is no commendable worship or service , but rather an implicite reproach of the holy godhead they profess to adore . the end . the contents . preface . . the authors natural averseness from writing of books . fol. v . that there was a kind of necessity urged him to write what he has wrote hitherto . ibid. . the occasion of writing his psychozoia . ibid. . as also of his poem of the immortality of the soul. vi . his satyricall essays against enthusiastick philosophie . ibid. . the great usefulness of his enthusiasmus triumphatus and of this present treatise for suppressing enthusiasme . ibid. . the occasion and preparations to his writing his antidote against atheisme and his threefold cabbala . vii . the urgent occasion of writing this present treatise , as also of his discourse of the immortality of the soul. ibid. . his account of the inscription of this present treatise . viii . his apology for his so copiously describing the animal life . x . and for his large parallel betwixt christ and apollonius . ibid. . the reason of his bringing also mahomet upon the stage and h. n. and of his so large excursions and frequent expostulations with the quakers and familists . xi . that the wonderful hopes and expectations of the religious of the nation , yea of the better-meaning fanaticks themselves , are more likely to be fulfilled by this happy restoring of the king then by any other way imaginable . xii . wherein consists the very essence and substance of antichristianisme . xiii . that the honour of beginning that pure and apostolick church that is so much expected seems to have been reserved by providence for charles the second our gracious soveraign , with pregnant arguments of so glorious an hope . ibid. . the reasons why he did not cast out of his discourse what he had written concerning quakerisme and familisme , notwithstand●ng the fear of these sects may seem well blown over through the happy settlement of things by the seasonable return of our gracious soveraign to his throne . xiv . the reason of his opposing the familists and quakers above any other sects . xv . his excuse for being less accurate in the computation of daniels weeks . ibid. . as also for being less copious in the proving the expected restorement of the church to her pristine purity ; together with a description of the condition of those happy ages to come . xvi . that this discourse was mainly intended for the information of a christian in his private capacities . xvii . what points he had most probably touched upon if his design had urged him to speak any thing of church-government . ibid. . a description of such a bishop as is impossible should be antichristian . xx . why he omitted to treat of the reasonableness of the precepts of christ. xxi . that the pains he took in writing this treatise were especially intented for the rationall and ingenuous . xxii . his apology for the sharpness of his style in some places . ibid. . an objection against mr. mede's apocalyptick interpretations from the supposed sad condition of all adherers to the apostate church ; with the answer thereto . ibid. . the adversaries reply to the foregoing answer , with a brief attempt of satisfying the same . xxv . an apology for his free dislike of that abused notion of imputative righteousness . xxvi . his defence for so expressly declaring himself for a duly-bounded liberty of conscience . xxvii book i. chap. i. the four main properties of a mystery . . the first property , obscurity . . the second , intelligibleness . . the third , truth . . the fourth , usefulness . . a more full description of the nature of a mystery . . the distribution of the whole treatise . fol. . chap. ii. . that it is fit that the mystery of christianity should be in some measure obscure , to exclude the sensuall and worldly . . as also to defeat disobedient learning and industry . . and for the pleasure and improvement of the godly and obedient . . the high gratifications of the speculative soul from the obscurity of the scriptures . chap. iii. . the obscurity of the christian mystery argued from the effect , as from the iews rejecting their messias ; . from the many sects amongst christians : . their difference in opinion concerning the trinity , . the creation , . the soul of man , . the person of christ , . and the nature of angels . chap. iv. . that the trini●y was not brought out of plato's school into the church by the fathers . . a description of the platonick trinity , and of the difference of the hypostases . . a description of their union : . and why they hold all a due object of adoration . . the irrefutable reasonableness of the platonick trinity , and yet declined by the fathers , a demonstration that the trinity was not brought out of plato's school into the church . . which is further evidenced from the compliableness of the notion of the platonick trinity with the phrase and expressions of scripture . . that if the christian trinity were from plato , it follows not that the mystery is pagan . , , . the trinity proved from testimony of holy writ . chap. v. . that the natural sense of the first of s. iohn does evidently witness the divinity of christ. . a more particular urging of the circumstances of that chapter . . that s. iohn used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the iewish or cabbalistical notion . . the trinity and the divinity of christ argued from divine worship due to him , and from his being a sacrifice for sin . . that to deny the trinity and divinity of christ , or to make the union of our selves with the godhead of the same nature with that of christ's , subverts christianity . . the uselesness and sauciness of the pretended deification of enthusiasts , and how destructive it is of christian religion . . the providence of god in preparing of the nations by platonisme for the easier reception of christianity . caap. vi. . the danger and disconsolateness of the opinion of the psychopannychites . . what they alledge out of cor. . set down . . a preparation to an answer advertising first , of the nature of prophetick schemes of speech . . secondly , of the various vibration of an inspired phansie . . thirdly , of the ambiguity of words in scripture , and particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . and lastly , of the corinthians being sunk into an unbelief of any reward after this life . . the answer out of the last and foregoing premisse . . a further answer out of the first . . as also out of the second and third , where their objection from verse . is fully satisfied . . their argument answered which they urge from our saviours citation to the sadducees , i am the god of abraham , &c. chap. vii . . a general answer to the last sort of places they alledge that imply no enjoyment before the resurrection . . a particular answer to that of cor . out of hugo grotius . . a preparation to an answer of the author 's own , by explaining what the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie . . his paraphrase of the six first verses of the forecited chapter . . a further confirmation of his paraphrase . . the weakness of the reasons of the psychopannychites noted . chap. viii . . that the opinion of the soul 's living and acting immediately after death , was not fetched out of plato by the fathers , because they left out preexistence , an opinion very rational in it self , . and such as seems plausible from sundry places of scripture , as those alledged by menasseh ben israel out of deuteronomy , jeremy , and job . . as also god's resting on the seventh day . . that their proclivity to think that the angel that appeared to the patriarchs so often was christ , might have been a further inducement . . other places of the new testament which seem to imply the preexistence of christ's soul. . more of the same kinde out of s. john. . force added to the last proofs from the opinion of the socinians . . that our saviour did admit , or at least not disapprove , the opinion of preexistence . . the main scope intended from the preceding allegations , namely , that the soul 's living and acting after death is no pagan opinion out of plato , but a christian truth evidenced out of the scriptures . chap. ix . . proofs out of scripture that the soul does not sleep after death : as peter . with the explication thereof . . the authors paraphrase compared with calvin's interpretation . . that calvin needed not to suppose the apostle to have writ false greek . . two waies of interpreting the apostle so as both grammatical soloecisme and purgatory may be declined . . the second way of interpretation . . a second proof out of scripture . . a third of like nature with the former . . a further enforcement and explication thereof . . a fourth place . . a fifth from hebr. . where god is called the father of spirits , &c. . a sixth testimony from our saviours words , matth. . . chap. x. . a pregnant argument from the state of the soul of christ and of the thief after death . . grotius his explication of christ's promise to the thief . . the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . how christ with the thief could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in paradise at once . . that the parables of dives and lazarus and of the unjust steward imply that the soul hath life and sense immediately after death . book ii. chap. i. he passes to the more intelligible parts of christianity , for the understanding whereof certain preparative propositions are to be laid down . . as , that there is a god. . a brief account of the assertion from his idea . . a further confirmation from its ordinary concatenation with the rational account of all other beings , as first of the existence of the disjoynt and independent particles of matter . chap. ii. . that the wise contrivances in the works of nature prove the being of a god ; . and have extorted an acknowledgement of a general providence , even from irreligious naturalists . . that there is a particular providence or inspection of god upon every individual person : which is his second assertion . chap. iii. . his third assertion , that there are particular spirits or immaterial substances , and of their kinds . . the proof of their existence , and especially of theirs which in a more large sense be called souls . . the difference betwixt the souls or spirits of men and angels , and how that pagan idolatry and the ceremonies of witches prove the existence of devils . . and that the existence of devils proves the existence of good angels . chap. iv. . his fourth assertion , that the fall of the angels was their giving up themselves to the animal life , and forsaking the divine . . the fifth , that this fall of theirs changed their purest vehicles into more gross and feculent . . the sixth , that the change of their vehicles was no extinction of life . . the seventh , that the souls of men are immortal , and act and live after death . the inducements to which belief are the activity of fallen angels . . the homogeneity of the inmost organ of perception . . the scope and meaning of external organs of sense in this earthly body . . the soul's power of organizing her vehicle . . and lastly , the accuracy of divine providence . chap. v. . the eighth assertion , that there is a polity amongst the angels and souls separate , both good and bad ; and therefore two distinct kingdomes , one of light and the other of darkness : . and a perpetual fewd and conflict betwixt them . . the ninth , that there are infinite swarms of atheistical spirits , as well aereal as terrestrial , in an utter ignorance or hatred of all true religion . chap. vi. . his tenth assertion , that there will be a final overthrow of the dark kingdome , and that in a supernatural manner , and upon their external persons . . the eleventh , that the generations of men had a beginning , and will also have an end . . to which also the conflagration of the world gives witness . chap. vii . . his twelfth assertion , that there will be a visible and supernatural deliverance of the children of the kingdome of light at the conflagration of the world. . the reason of the assertion . . his thirteenth assertion , that the last vengeance and deliverance shall be so contrived , as may be best fit for the triumph of the divine life over the animal life . . whence it is most reasonable the chieftain of the kingdome of light should be rather an humane soul then an angel. . his last assertion an inference from the former , and a brief description of the general nature of christianity . chap. viii . . that not to be at least a speculative christian is a sign of the want of common wit and reason . . the nature of the divine and animal life , and the state of the world before and at our saviour's coming , to be enquired into before we proceed . . why god does not forthwith advance the divine life and that glory that seems due to her . . the first answer . . a second answer . . a third answer . . the fourth and last answer . chap. ix . . what the animal life is in general , and that it is good in it self . . self-love the root of the animal passions , and in it self both requisite and harmeless in creatures . . as also the branches . . the more refined animal properties in brutes , as the sense of praise , natural affection , craft : . political government in bees , . and cranes and stags , . as also in elephants . . the inference , that political wisdome , with all the branches thereof , is part of the animal life . chap. x. . that there is according to pliny a kind of religion also in brutes , as in the cercopithecus ; . in the elephant . . a confutation of pliny's conceit . that there may be a certain passion in apes and elephants upon their sight of the sun and moon , something a kin to that of veneration in man , and how idolatry may be the proper fruit of the animal life . . a discovery thereof from the practice of the indians , . whose idolatry to the sun and moon sprung from that animal passion . . that there is no hurt in the passion it self , if it sink us not into an insensibleness of the first invisible cause . chap. xi . . of a middle life whose root is reason , and what reason it self is . . the main branches of this middle life . . that the middle life acts according to the life she is immersed into , whether animal or divine . . her activity , when immersed in the animal life , in things against and on this side religion . . how far she may go in religious performances . chap. xii . . the wide conjecture and dead relish of the mere animal man in things pertaining to the divine life , and that the root of this life is obediential faith in god. . the three branches from this root , humility , charity and purity ; and why they are are called divine . . a description of humility . a description of charity , and how civil justice or moral honesty is eminently contained therein . . a description of purity , and how it eminently contains in it whatever moral temperance or fortitude pretend to . . a description of the truest fortitude : . and how transcendent an example thereof our saviour was . . a further representation of the stupendious fortitude of our saviour . . that moral prudence also is necessarily comprized in the divine life . . that the divine life is the truest key to the mystery of christianity ; but the excellency thereof unconceivable to those that do not partake of it . book iii. chap. i. that the lapse of the soul from the divine life immersing her into matter , brings on the birth of cain in the mystical eve driven out of paradise . . that the most fundamental mistake of the soul lapsed is that birth of cain , and that from hence also sprung abel in the mystery , the vanity of pagan idolatry . . solomon's universal charge against the pagans , of polytheisme and atheisme , and how fit it is their apology should be heard for the better understanding the state of the world out of christ. . their plea of worshipping but one god , namely the sun , handsomely managed by macrobius . . the indian brachmans worshippers of the sun : apollonius his entertainment with them , and of his false and vain affectation of pythagorisme . . the ignorance of the indian magicians , and of the demons that instructed them . . a concession that they and the rest of the pagans terminated their worship upon one supreme numen , which they conceived to be the sun. chap. ii. . that the above-said concession advantages the pagans nothing , forasmuch as there are more suns then one . . that not only unity , but the rest of the divine attributes are incompetible to the sun. . of cardan's attributing understanding to the sun 's light , with a confutation of his fond opinion . . another sort of apologizers for paganism , who pretend the heathens worshipped one god , to which they gave no name . . a discovery out of their own religion that this innominated deity was not the true god , but the material world . chap. iii. . the last apologizers for paganisme , who acknowledge god to be an eternal mind distinct from matter , and that all things are manifestations of his attributes . . his manifestations in the external world. . his manifestations within us by way of passion . . his more noble emanations and communications to the inward mind , and how the ancient heathen affixed personal names to these several powers or manifestations . . the reason of their making these several powers so many gods or goddesses . . their reason for worshipping the genii and heroes . chap. iv. . the heathens festivals , temples and images . . their apology for images . . the significancy of the images of jupiter and aeolus . . of ceres . . of apollo . . their plea from the significancy of their images , that their use in divine worship is no more idolatrous then that of books in all religions ; as also from the use of images in the nation of the iews . . their answer to those that object the impossibleness of representing god by any outward image . . that we are not to envy the heathen , if they hit upon any thing more weighty in their apologies for their religion ; and why . chap. v. . an answer to the last apology of the pagans ; as first , that it concerns but few of them , . and that those few were rather of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then pure pagans . . that the worship of images is expresly forbid by god in the law of moses . . that they rather obscure then help our conceptions of the divine powers . . that there is great danger of these images intercepting the worship directed to god. . he referrs the curious and unsatisfied to the fuller discussions in polemical divinity . chap. vi. . a new and unanswerable charge against paganisme , namely , that they adored the divine powers no further then they reached the animal life , as appears from their dijoves and vejoves , . jupiter altitonans , averruncus , robigus and tempestas . . from the pleasant spectacle of their god pan : what is meant by his pipe , and nymphs dancing about him . what by his being deemed the son of hermes and mercury , and what by his beloved nymph syrinx , his wife echo and daughter iambe . . the interpretation of his horns , hairiness , red face , long beard , goats feet , and laughing countenance . chap. vii . . that as the world or universe was deified in pan , so were the parts thereof in coelius , juno , neptune , vulcan , pluto , ops , bacchus , ceres , &c. . that the night was also a deity , and why they sacrificed a cock to her , with the like reason of other sacrifices . . interiour manifestations that concern the animal life , namely that of wrath and love , which are the pagans mars and venus . . minerva , mercurius , eunomia , &c. manifestations referred to the middle life . . the agreement of the greeks religion with the romans , as also with the aegyptians . . their worship of the river nilus , &c. . that the religion of the rest of the nations of the world was of the same nature with that of rome , greece , and aegypt , and reached no further then the animal life . . and that their worshipping of men deceased stood upon the same ground . chap. viii . . that judaisme also respected nothing else but the gratifications of the animal life , as appears in all their festivals . . that though the people were held in that low dispensation , yet moses knew the meaning of his own types , and that immortality that was to be revealed by christ. . that their sabbaths reached no further then things of this life ; . nor their sabbatical years and iubilees ; . nor their feasts of trumpets ; . nor their feast of tabernacles ; . nor their pentecost ; . nor lastly their feast of expiation . chap. ix . . the preeminency of judaism above paganism . . the authors of the religions of the heathen , who they were . . how naturally lapsed mankind fals under the superstitious tyranny of devils . . the palpable effects of this tyranny in the nations of america . . that that false and wilde resignation in the quakers does naturally expose them to the tyranny of satan . . that their affectation of blinde impulses is but a preparation to demonical possession , and a way to the restoring of the vilest superstitions of paganism . chap. x. . the devil 's usurped dominion of this world , and how christ came to dispossess him . . the largeness of the devil's dominion before the coming of ch●ist . . the nation of the iews , the light of the world ; and what influence they might have on other nations in the m●dst of the reign of paganisme . . that if our hemisphere was any thing more tolerable then the american , it is to be imputed to the doctrine of the patriarchs , moses and the prophets . . that this influence was so little , that all the nations besides were idolaters , most of them exercising of obscene and cruel superstitions . chap. xi . . the villanous rites of cybele the mother of the gods. . their feasts of bacchus : . of priapus , and the reason of sacrificing an ass to him . . their lupercalia , and why they were celebrated by naked men . . the feasts of flora. . of venus , and that it was the obscene venu● they worshipped . . that their venus urania , or queen of heaven , is also but earthly lust , as appears from her ceremonies . . that this venus is thought to be the moon . her lascivious and obscene ceremonies . chap. xii . . of their famous eleusinia , how foul and obscene they were . . the magnificency of those rites , and how hugely frequented . . that the bottome thereof was but a piece of baudery , held up by the obscene and ridiculous story of ceres and baubo . . of their foul superstitions in tartary , malabar , narsinga , and the whole continent of america . chap. xiii . . the bloudy tyranny of the devil in his cruel superstitions . the whipping of the prime youth of lacedaemon at the altar of diana . . the sacrificing to bellona and dea syria with the priests own bloud . the bloud of the sick vow'd to be offered in cathaia and mangi , with other vile and contemptuous abuses of satan . . other scornful and harsh misusages in siam and pegu. men squeezed to death under the wheels of an idols chariot in the kingdome of naisinga and bisnagar . . foul tedious pilgrimages in zeilan , together with the cuttings and slashings of the flesh of the pilgrim . . whipping , eating the earth , plucking out eyes before the idol in new-spain , with their antick and slovenly ceremonies in hispaniola . . the intolerable harshness of their superstitious castigations in mexico and peru. . that these base usages are an infallible demonstration of the devil's hatred and scorn of mankind . chap. xiv . . men sacrificed to the devil in virginia , peru , brasilia . they of guiana and pa●ia also eat them being sacrificed . the ceremony of these-sacrifices in nicaragua . . the hungry and bloud-thirsty devils of florida and mexico . . their sacrificing of children in peru , with the ceremony of drowning a boy and a girle in mexico . . the manner of the mexicans sacrificing their captives . . the huge numbers of those sacrifices in mexico , and of their dancing about the city in the skin of a man new flay'd . . and in new-spain in the skin of a woman . chap. xv. . the sacrificing of children to moloch in the valley of hinnom . . that it was not a februation , but real burning of them . . that this custome spred from syria to carthage . . further arguments thereof , with the mistake of saturn being called israel rectified by grotius . and that abraham's offering up isaac was no occasion at all to these execrable sacrifices . . sacrificing of men in britain , lusitania , france , germany , thrace and in the isle of man. . in sundry places also of greece , as messene , arcadia , chios , aulis , locri , lacedaemon . . that the romans were not free neither from these salvage sacrifices . . to which you may add the cimbrians , lituanians , aegyptians , the inhabitants of rhodes , salamis , tenedos , indians , persians , &c. chap. xvi . . four things still behind to be briefly touch'd upon for the fuller preparation to the understanding the christian mystery ; as first the pagan catharmata . the use of them prov'd out of caesar ; . as also out of statius and the scholiast upon aristophanes . . that all their expiatory men-sacrifices whatsoever were truly catharmata . . the second , their apotheoses or deifications of men . the names of several recited out of diodorus . . of baal-peor , and how in a manner all the temples of the pagans were sepulchres . their pedigree noted by lactantius out of ennius . . certain examples of the deification of their law-givers . chap. xvii . . the third observable , the mediation of demons . . this superstition glanced at by the apostle in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that daemons are the souls of men departed , according to hesiod . . as also according to plutarch and maximus tyrius . . the author's inference from this position . chap. xviii . . the fourth and last thing to be noted , namely their heroes , who were thought to be either begot of some god , or born of some goddess : the latter whereof is ridiculous , if not impossible ; . the former not at all incredible . . franciscus picus his opinion of the heroes ( feigned so by the poets ) as begot of the gods : that they were really begotten of some impure daemons , with josephus his suffrage to the same purpose . . the possibility of the thing further illustrated from the impregnation of mares merely by the wind , asserted by several authors . . the application of the history , and a further confirmation from the manner of conception out of dr. harvey . . examples of men famed for this kind of miraculous birth of the heroes , on this side the tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. xix . . that out of the principles we have laid down , and the history of the religions of the nations we have produced , it is easie to give a reasonable account of all matters concerning our saviour from his birth to his visible return to iudgement . . that christianity is the summe and perfection of whatever things were laudable or passable in any religion that has been in the world . . the assertion made good by the enumeration of certain particulars . . that our religion seems to be more chiefly directed to the nations then the iews themselves . . an enumeration of the main heads in the history of christ , that he intends to give account of . book iv. chap. i. that christ's being born of a virgin is no impossible thing . . and not only so , but also reasonable in reference to the heroes of the pagans . . and that this outward birth might be an emblem of his eternal sonship . . thirdly in relation to the sanctity of his own person , and for the recommendation of continence and chastity to the world . . and lastly for the completion of certain prophecies in the scriptures that pointed at the messias . chap. ii. . that as the virginity of christ's mother recommended purity , so her meanness recommends humility to the world ; as also other circumstances of christ's birth . . of the salutation of the angel gabriel , and of the magi. . that the history of their visit helps on also belief , and that it is not reason but sottishness that excepts against the ministery of angels . . his design of continuing a parallel betwixt the life of christ and of apollonius tyaneus . . the pedigree and birth of apollonius , how ranck they smell of the animal life . . the song of the angels and the dance of the musical swans at apollonius's birth compared . chap. iii. . that whatever miraculously either happened to or was done by our saviour till his passion cannot seem impossible to him that holds there is a god and ministration of angels . . of the descending of the holy ghost , and the voice from heaven at his baptisme . . why christ exposed himself to all manner of hardship and temptations . . and particularly why he was tempted of the devil , with an answer to an objection touching the devil's boldness in daring to tempt the son of god. . how he could be said to shew him all the kingdoms of the earth . . the reason of his fourty daies fast , . and of his transfiguration upon the mount. the three first reasons . . the meaning of moses and elias his receding , and christ's being left alone . . the last reason of his transfiguration , that it was for the confirmation of his resurrection and the immortality of the soul. . testimonies from heaven of the eminency of christs person . chap. iv. . what miraculous accidents in apollonius his life may seem parallel to these of christs . his superstitious fasting from flesh and abstinence from wine out of a thirst after the glory of foretelling things to come . . apollonius a master of iudiciary astrology , and of his seven rings with the names of the seven planets . . miraculous testimonies given to the eminency of apollonius his person by aesculapius and trophonius how weak and obscure . . the brachmans high encomium of him , with an acknowledgment done to him by a fawning lion. the ridiculous folly of all these testimonies . chap. v. . three general observables in christs miracles . . why he several times charged silence upon those he wrought his miracles upon . . why christ was never frustrated in attempting any miracle . . the vanity of the atheists that impute his miracles to the power of imagination . . of the delusive and evanid viands of witches and magicians . chap. vi. . of christs dispossessing of devils . . an account of there being more daemoniacks then ordinary in our saviours time . as first from a possible want of care or skill how to order their mad-men or lunaticks . . the second from the power of the devil being greater before the coming of christ then after . . that not only excommunication but apostasy from christ may subject a man to the tyranny of satan , as may seem to have fallen out in several of the more desperate sects of this age. . an enumeration of sundry daemoniacal symptoms amongst them . . more of the same nature . . their profane and antick imitations of the most solemn passages in the history of christ. . a further solution of the present difficulties from the premised considerations . . a third and fourth answer from the fame of their cure and the conflex of these daemoniacks into one country . . a fifth from the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the sixth and last answer , that it is not at all absurd to admit there was a greater number of real daemoniacks in christs time then at other times , from the useful end of their then abounding . chap. vii . . that the history of the daemoniack whose name was legion has no incongruity in it . . that they were a regiment of the dark kingdome that haunted most the country of the gadarens ; and that whether we conceive their chieftain alone , or many of his army to possess the man , there is no absurdity therein . . how it came to pass so many devils should clatter about one forty person . . the reason of christs demanding of the daemoniacks name , and the great use of recording this history . . the numerosity of the devils discovered by their possession of the swine . . several other reasons why christ permitted them to enter into the gadarens heards . . that christ offended against the laws of neither compassion nor iustice in this permission . chap. viii . . of christ's turning water into wine . . the miraculous draught of fish. . his whipping the money-changers out of the temple . . his walking on the sea , and rebuking the winde . . his cursing the fig-tree . . the meaning of that miracle . . the reason why he expressed his meaning so aenigmatically . . that both the prophets and christ himself ( as in the ceremonies he used in curing the man that was born blind ) spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in typical actions . . the things that were typified in those ceremonies christ used in healing the blinde ; as in his tempering clay and spittle . . a further and more full interpretation of the whole transaction . . some brief touches upon the prophesies of christ. chap. ix . . the miracles of apollonius compared with those of christ. . his entertainment at a magical banquet by iarchas and the rest of the brachmans . . his cure of a dropsy and of one bitten by a mad dog . . his freeing of the city of ephesus from the plague . . his casting a devil out of a laughing daemoniack , and chasing away a whining spectre on mount caucasus in a moon-shine night . . his freeing menippus from his espoused lamia . chap. x. . apollonius his raising from death a young married bride at rome . . his divinations , and particularly by dreams . . his divinations from some external accidents in nature . . his prediction of stephanus killing domitian from an halo that encircled the sun. astrology and meteorology covers to pagan superstition and converse with devils . . a discovery thereof from this prediction of his from the halo compared with his phrantick ecstasies at ephesus . . a general conclusion from the whole parallel of the acts of christ and apollonius . chap. xi . . a comparison of the temper or spirit in apollonius with that in christ. . that apollonius his spirit was at the height of the animal life , but no higher . . that pride was the strongest chain of darkness that apollonius was held in , with a rehersal of certain specimens thereof . . that his whole life was nothing else but an exercise of pride and vain-glory , boldly swaggering himself into respect with the greatest whereever he went. . his reception with phraotes king of india , and iarchas head of the brachmans . . his intermedling with the affairs of the roman empire , his converse with the babylonian magi and aegyptian gymnosophists , and of his plausible language and eloquence . . that by the sense of honour and respect he was hook'd in to be so active an instrument for the kingdome of darkness . . that though the brachmans pronounced apollonius a god , yet he was no higher then the better sort of beasts . chap. xii . . the contrariety of the spirit of christ to that of apollonius . . that the history of apollonius , be it true or false , argues the exquisite perfection of the life of christ , and the transcendency of that divine spirit in him that no pagan could reach by either imagination or action . . the spirit of christ how contemptible to the mere natural man , and how deare and precious in the eyes of god. . how the several humiliations of christ were compensated by god with both sutable and miraculous priviledges and exaltations . . his deepest humiliation , namely , his suffering the death of the cross , compensated with the highest exaltation . chap. xiii . . the ineffable power of the passion of christ , and other indearing applications of him , for winning the world off from the prince of darkness . . of his preceding sufferings and of his crucifixion . . how necessary it was that christ should be so passive and sensible of pain in his suffering on the cross ; against the blasphemy ●f certain bold enthasiasts . . their ignorance in the divine life , and how it alone was to triumph in the person of christ unassisted by the advantages of the animal or natural . . that if christ had died boldly and with little sense of p●in , both the solemnity and usefulness of his passion had been lost . . that the strange accidents that attended his crucifixion were prefigurations of the future effects of his passion upon the spirits of men in the world. . which yet hinders not but that they may have other significations . . the third and last reason of the tragical unsupportableness of the passion of christ , in that he bore the sins of the whole world. . the leg●●leious cavils of some conceited sophists that pretend that it is unjust with god to punish the innocent in stead of the guilty . . the false ground of all their frivolous subtilties . chap. xiv . . that sacrifices in all religions were held appeasements of the wrath of their gods. . and that therefore the sacrifice of christ is rather to be interpreted to such a religious sense then by that of secular laws . . the disservice some corrosive wits do to christian religion , and what defacements their subtilties bring upon the winning comeliness thereof . . the great advantage the passion of christ has , compared with the bloudy tyranny of satan . chap. xv. . an objection concerning the miraculous eclipse of the sun at our saviour's passion , from it s not being recorded in other h●storians . . answer , that this wonderfull accident might as well be omitted by several historians as those of like wonderfulness ; as for example the darkness of the sun about julius caesar's death . . farther , that there are far greater reasons that historians should omit the darkness of the sun at christ's passion then that at the death of julius caesar. . that grotius ventures to affirme this eclipse recorded in pagan writers ; and that tertullian appeal'd to their records . . that the text does not imply that it was an universal eclipse , whereby the history becomes free from all their cavils . . apollonius his arraignment before domitian , with the ridiculousness of his grave exhortations to damis and demetrius to suffer for philosophy . book v. chap. i. of the resurrection of christ , and how much his eye was fixed upon that event . . the chief importance of christ's resurrection . . the world excited by the miracles of christ the more narrowly to consider the divine quality of his person , whom the more they looked upon , the more they disliked . . whence they misinterpreted and eluded all the force and conviction of all his miracles . . god's upbraiding of the world with their gross ignorance by the raising him from the dead whom they thus vilified and contemned . . christ's resurrection an assurance of man's immortality . chap. ii. . the last end of christ's resurrection , the confirmation of his whole ministry . . how it could be that those chief priests and rulers that hired the souldiers to give out , that the disciples of christ stole his body away , were not rather converted to believe he was the messias . . how it can be evinced that christ did really rise from the dead ; and that it was not the delusion of some deceitfull daemons . . the first and second answer . . the third answer . . the fourth answer . . the fifth answer . . the sixth and last answer . . that his appearing and disappearing at pleasure after his resurrection is no argument but that he was risen with the same body that was laid in the grave . chap. iii. . the ascension of christ , and what a sure pledge it is of the soul's activity in a thinner vehicle . . that the soul's activity in this earthly body is no just measure of what she can do out of it . . that the life of the soul here is as a dream in comparison of that life she is awakened unto in her celestial vehicle . . the activity of the separate soul upon the vehicle argued from her moving of the spirits in the body , and that no advantage accrews therefrom to the wicked after death . chap. iv. . christ's session at the right hand of god interpreted either figuratively or properly . . that the proper sense implies no humane shape in the deity . . that though god be infinite and every where , yet there may be a special presence of him in heaven . . and that christ may be conceived to sit at the right hand of that presence , or divine shechina . chap. v. . the apotheosis of christ , or his receiving of divine honour , freed from all suspicion of idolatry , forasmuch as christ is god properly so called , by his real and physicall union with god. . the real and physical union of the soul of christ with god being possible ; sundry reasons alledged to prove that god did actually bring it to pass . . the vain evasions of superficial allegorists noted . . their ignorance evinced , and the apotheosis of christ confirmed from the immortality of the soul and the political government of the other world. . that he that equalizes himself to christ is ipso facto discovered an impostour and lier . chap. vi. . an objection against christ's soveraignty over men and angels , from the meanness of the rank of humane spirits in comparison of the angelical orders . . an answer to the objection so far as it concerns the fallen angels . . a further inforcement of the objection concerning the unfallen angels , with an answer thereto . . a further answer from the incapacitie of an angels being a sacrifice for the sins of the world. . and of being a fit example of life to men in the flesh . . that the capacities of christ were so universal , that he was the fittest to be made the head or soveraign over all the intellectuall orders . . christ's intercession : his fitness for that office. . what things in the pagan religion are rectified and compleated in the birth , passion , ascension and inercession of christ. chap. vii . . that there is nothing in the history of apollonius that can properly answer to christs resurrection from the dead . . and that his passage out of this life must go for his ascension ; concerning which reports are various , but in general that it was likely he died not in his bed . . his reception at the temple of diana dictynna in crete , and of his being called up into heaven by a quire of virgins singing in the aire . . the uncertainty of the manner of apollonius his leaving the world , argued out of philostratus his own confession . . that if that at the temple of diana dictynna was true , yet it is no demonstration of any great worth in his person . . that the secrecy of his departure out of this world might beget a suspicion in his admirers that he went body and soul into heaven . . of a statue of apollonius that spake , and of his dictating verses to a young philosopher at tyana , concerning the immortality of the soul. . of his ghost appearing to aurelian the emperour . . of christ's appearing to stephen at his martyrdome , and to saul when he was going to damascus . chap. viii . . the use of this parallel hitherto of christ and apollonius . . mahomet , david george , h. nicolas , high-pretending prophets , brought upon the stage , and the author's apology for so doing . . that a misbelief of the history of christ , and a dexterity in a moral mythology thereof , are the greatest excellencies in david george and h. nicolas . . that if they believed there were any miracles ever in the world , they ought to have given their reasons why they believe not those that are recorded of christ , and to have undeceiv'd the world by doing miracles themselves to ratifie their doctrine . . if they believed there never were , nor ever will be any miracles , they do plainly betray themselves to be mere atheists or epicures . . the wicked plot of satan in this sect in clothing their style with scripture-language , though they were worse infidels then the very heathen . . that the gross infidelity of these two impostours would make a man suspect them rather to have been crafty prophane cheats then honest through-crackt enthusiasts . . that where faith is extinct , all the rapturous exhortations to vertue are justly suspected to proceed rather from complexion then any divine principle . chap. ix . . mahomet far more orthodox in the main points of religion then the above named impostours . . the high pitch this pretended prophet sets himself at . his journey to heaven , being waited upon by the angel gabriel . his beast alborach , and of his being called to by two women by the way , with the angels interpretation thereof . . his arrival at the temple at jerusalem , and the reverence done to him there by all the prophets and holy messengers of god that ever had been in the world . . the crafty political meaning of the vision hitherto . . mahomet bearing himself upon the angel gabriel's hand , climbes up to heaven on a ladder of divine light . his passing through seven heavens , and his comm●nding of himself to christ in the seventh . . his salutation of his creatour , with the stupendious circumstances thereof . . five special favours he received from god at that congress . . of the natural wilyness in enthusiasts , and of their subtile pride where they would seem most humble . the strange advantage of enthusiasme with the rude multitude ; . and the wonderfull success thereof in mahomet . other enthusiasts as proud as mohamet , but not so successful , and why . chap. x. . that mahomet was no true prophet , discovered from his cruel and bloudy precepts . . from his insatiable lust. . from his wildeness of phansy , and ignorance in things . what may possibly be the meaning of the black speck taken out of his heart by the angel gabriel . . his pretence to miracles ; as his being overshadowed with a cloud , when he drove his masters mules . . a stock of a tree cleaving it self to give way to the stumbling prophet . the cluttering of trees together to keep off the sun from him ; as also his dividing of the moon . . the matters hitherto recited concerning mahomet taken out of johannes andreas the son of abdalla a mahometane priest , a grave person and serious christian. chap. xi . . three main consequences of christ's apotheosis . . of the mission of the holy ghost , and the apostles power of doing miracles . . the manner of the descent of the holy ghost upon them at the day of pentecost . . the substantial reasonableness of the circumstances of this miracle . . the symbolical meaning of them . . what was meant by the rushing winde that filled the whole house . . what by the fiery cloven tongues . . a recital of several other miracles done by or happening to the apostles . . the congruity and coherence of the whole history of the miracles of christ and his apostles argued from the success . chap. xii . . three main effects of christ his sending the paraclete , foretold by himself , iohn . when the paraclete shall come , &c. . grotius his exposition upon the text. . the ground of his exposition . . a brief indication of the natural sense of the text by the author . . the prophesie of christ fulfilled , and acknowledged not only by christians but also mahometans . . that the substance of mahometism is moses and christ. their zealous profession of one god. . their acknowledgment of miracles done by christ and his apostles , and of the high priviledge conferred upon christ. . what advantage that portion of christian truth which they have embraced has on them , and what hopes there are of their full conversion . chap. xiii . . the triumph of the divine life not so large hitherto as the overthrow of the external empire of the devil . . her conspicuous eminency in the primitive times . . the real and cruel martyrdomes of christians under the ten persecutions , a demonstration that their resurrection is not an allegorie . . that to allegorize away that blessed immortality promised in the gospel is the greatest blasphemy against christ that can be imagined . chap. xiv . . the corruption of the church upon the christian religion becoming the religion of the empire . . that there did not cease then to be a true and living church , though hid in the wilderness . . that though the divine life was much under , yet the person of our saviour christ , of the virgin mary , &c. were very richly honoured ; . and the apostles and martyrs highly complemented according to the ancient guize of the pagan ceremonies . . the condition of christianity since the general apostasie compared to that of una in the desart amongst the satyrs . . that though this has been the state of the church very long , it will not be so alwaies , and while it is so , yet the real enemies of christ do lick the dust of his feet . . the mad work those apes and satyrs make with the christian truth . . the great degeneracy of christendome from the precepts and example of christ in their warrs and bloudshed . . that though providence has connived at this pagan christianism for a while , he will not fail to restore his church to its pristine purity at the last . . the full proof of which conclusion is too voluminous for this place . chap. xv. . grotius his reasons against days signifying years in the prophets , propounded and answered . . demonstrations that days do sometimes signifie so many years . . mr. mede's opinion , that a new systeme of prophecies from the first epocha begins chap. . v. . cleared and confirmed . . what is meant by the three days and an half that the witnesses lye slain . . of the beast out of the bottomless pit . . of the first resurrection . . the conclusion of the matter in hand from the evident truth of mr. mede's synchronisms . chap. xvi . . of the four beasts about the throne of majesty described before the prophecie of the seals . . of the six first seals according to grotius . . of the six first seals according to mr. mede . . of the inward court , and the fight of michael with the dragon , according to grotius and mr. mede . . of the visions of the seven trumpets . . the near cognation and colligation of those seven synchronals that are contemporary to the six first trumpets . . the mistakes and defects in grotius his interpretations of those synchronals . . of the number of the beast . . of the synchronals contemporary to the last trumpet . . the necessity of the guidance of such synchronisms as are taken from the visions themselves , inferred from grotius his errours and mistakes who had the want of them . the author's apology for preferring mr. mede's way before grotius's , with an intimation of his own design in intermedling with these matters . chap. xvii . . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not implie , that most of the matters in the apocalypse appertain to the destruction of jerusalem and to rome heathen . . the important usefulness of this book for the evincing of a particular providence , the existence of angels , and the ratification of the highest points in christianity . . how excellent an engine it is against the extravagancy and fury of fanatick enthusiasts . . how the mouths of the jews and atheists are stopped thereby . . that it is a mirrour to behold the nature of the apostasie of the roman church in . . and also for the reformed churches to examine themselves by , whether they be quite emerged out of this apostasie ; with the author's scruple that makes him suspect they are not . . what of will-worship and idolatry seems still to cleave to us . . further information offered to us from the vision of the slain witnesses . . the dangerous mistakes and purposes of some heated meditatours upon the fifth monarchy . . the most usefull consideration of the approach of the millennium , and how the time may be retarded , if not forfeited , by their faithlesness and hypocrisie who are most concerned to hasten on those good daies . book vi. chap. i. three chief things considerable in christ's return to iudgment , viz. the visibility of his person , the resurrection of the dead , and the conflagration of the world. . places of scripture to prove the visibility of his person . . that there will be then a resurrection of the dead not in a moral but a natural sense , demonstrated from undeniable places of scripture . . proofs out of scripture for the conflagration of the world , as out of peter , the chap. of his second epistle . . an interpretation of the and verses . . a demonstration that the apostle there describes the conflagration of the world. . a confutation of their opinion that would interpret the apostle's description of the burning of jerusalem . . that the coming of christ so often mentioned in these two epistles of peter is to be understeod of his last coming to iudgment . , . further confirmation of the said assertion . . other places pointed at for the proving of the conflagration . chap. ii. . the fitness and necessity of christ's visible return to iudgment . . further arguments of his return to iudgment , for the convincing of them that believe the miraculousness of his birth , his transfiguration , his ascension , &c. . arguments directed to those that are more proue to infidelity , taken out of history , where such things are found to have hapned already in some measure as are expected at christ's visible appearance . . that before extraordinary iudgments there have usually strange prodigies appeared by the ministry of angels , as before great plagues or pestilences . . as also before the ruine of countries by war. . before the swallowing down antioch by an earthquake . . at the firing of sodome and gomorrha . . and lastly , before the destruction of jerusalem . chap. iii. . the resurrection of the dead by how much more rigidly defined , according to every circumstance and punctilio delivered by theologers , by so much● the more pleasant to the ears of the atheists . . that the resurrection in the scholastick notion thereof was in all likelihood the great stone of offence to those two enthusiasts of delph and amsterdam , and emboldened them to turn the whole gospel into an allegorie . . the incurable condition of enthusiasts . . the atheists first objection against the scholastick resurrection proposed . . his second objection . . his third and last objection . . that his objections do not demonstrate an absolute impossibility of the scholastick resurrection , with the author's purpose of answering them upon other grounds . chap. iv. . an answer to their first and last cavil , from those principles of plato's school , that the soul is the man , and that the body perceives nothing . . an answer to their second , by rightly interpreting what is meant by rising out of the grave in the general notion thereof . . that there is no warrant out of scripture for the same numerical body , but rather the contrary . . the atheists objection from the word resurrectio answered , whose sense is explained out of the hebrew and greek . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what the meaning of them is in that general sense which is applicable as well to the resurrection of the unjust as of the just . chap. v. . an objection against the resurrection , from the activity of the soul out of her body , with the first answer thereto . . the second answer . . the special significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first belonging to the unjust , the latter to the just . . that the life that is led on the earth or in this lower region of the air is more truly a death then a life . . the manner of our recovering our celestial body at the last day . . and of the accomplishment of the promise of christ therein . chap. vi. . that he has freed the mystery of the resurrection from all exceptions of either atheists or enthusiasts . . that the soul is not uncapable of the happiness of an heavenly body . . and that it is the highest and most sutable reward that can be conferr'd upon her . . that this reward is not above the power of christ to confer , proved by what he did upon earth . . that all iudgment is given to him by the father . . further arguings to 〈◊〉 same purpose . chap. vii . . caecilius his scoffs against the resurrection , and conflagration of the world : that against the resurrection answered already . . in what sense the soberer christians understood the conflagration of the world. . that the conflagration in their sense is possible , argued from the combustibleness of the parts of the earth . . as also from actual fire found in several mountains , as aetna , helga , and hecla . . several instances of that sort out of plinie . . instances of vulcanoes , out of acosta . . the vulcanoes of guatimalla . . vulcanoes without smoak having a quick fire as the bottome . . vulcanoes that have cast fire and smoak some thousand of years together . . hot fountains , springs running with pitch and rosin , certain thermae catching fire at a distance . chap. viii . . a fiery comet as big as the sun that appeared after the death of demetrius . comets presages of droughts . woods set on fire after their appearing . . of falling starres . of the tail of a comet that dried up a river . . hogsheads of wine drunk up and men dissipated into atoms by thunder . . that the fire of thunder is sometimes unquenchable , as that in macrinus the emperours time ; and that procured by the praiers of the thundering legion . . of conglaciating thunders , and the transmutation of lot's wife into a pillar of salt. . the destruction of sodom with fire from heaven . that universal deluges and earthquakes do argue the probability of a deluge of fire . . that plinie counts it the greatest wonder , that this deluge of fire has not ha●●ed already . chap. ix . . the conflagration argued from the proneness of nature and the transcendent power of christ. . his driving down the powers of satan from their upper magazine . . the surpassing power and skill of his angelical hosts . . the efficacy of his fiat upon the spirit of nature . . the unspeakable corroboration of his soul by its union with the godhead ; and the manner of operation upon the elements of the world. . that the eye of god is ever upon the earth , and that he may be an actour as well as a speculatour , if duly called upon . , . a short description of the firing of the earth by christ , with the dreadful effects thereof . chap. x. . the main fallacies that cause in men the misbelief of the possibility of the conflagration of the earth . . that the conflagration is not only possible but reasonable . the first reason leading to the belief thereof . . the second reason , the natural decay of all particular structures , and that the earth is such , and that it grows dry and looses of its solidity , whence its approach to the sun grows nearer . . that the earth therefore will be burnt , either according to the course of nature , or by a special appointment of providence . . that it is most reasonable that second way should take place , because of the obdurateness of the atheistical crew . . that the vengeance will be still more significant , if it be inflicted after the miraculous deliverance of the faithfull . chap. xi . . a recapitulation or synopsis of the more intelligible part of the christian mystery , with an indication of the usefulness thereof . . the undeniable grounds of this mystery , the existence of god , a particular providence , the lapsableness of angels and men , the natural subjection of men to devils in this fallen condition . . god's wisdome and iustice in the permission thereof for a time . , . further reasons of that permission . . the lapse of men and angels proved . . the good emerging out of this lapse . . the exceeding great preciousness of the divine life . . the conflagration of the earth . . the good arising from the opposition betwixt the light and dark kingdome . . that god in due time is in a special manner to assist the kingdome of light , and in a way most accommodate to the humane faculties . . that therefore he was to send into the world some venerable example of the d●vine life , with miraculous attestations of his m●ssion of so sacred a person . . that this person , by reason of the great agonies that befall them that return to the divine life , ought to bring with him a palpable pledge of a proportionable reward , suppose , of a blessed immortality , manifested to the meanest capacity by his rising from the dead and visibly ascending into heaven . . that in the revolt of mankind from the tyranny of the devil , there ought to be some head , and that the qualifications of that head ought to be opposi●e to those of the old tyrant , as also to have a power of restoring us to all that we have lost by being under the usurper . . that also in this head all the notable objects of the religious propensions of the nations should be comprized in a more lawfull and warrantable manner . . that this idea of christianity is so worthy the goodness of god , and so sutable to the state of the world , that no wise and vertuous person can doubt but that it is or will be set on foot at some time by divine providence ; and that if the m●ssias be come , and the writings of the new testament be true in the literal sense , it is on foot already . chap. xii . . that the chief authour of this mystical madness that nulls the true and literal sense of scripture is h. nicolas , whose doctrine therefore and person is more exactly to be enquired into . . his bitter reviling and high scorn and contempt of all ministers of the gospel of christ that teach according to the letter , with the ill consequences thereof . . the reason of his vilification of them , and his injunction to his followers not to consult with any teachers but the elders of his family , no not with the dictates of their own consciences , but wholy to give themselves up to the leading of those elders . the irrecoverable apostasie of simple souls from their saviour by this wicked stratagem . . his high magnifications of himself , and his service of the love , before the dispensation of moses , john the baptist , or christ himself . . that his service of the love is a third dispensation , namely of the spirit , and that which surpasses that of christ ; with other encomiums of his doctrine , as that in it is the sounding of the last trump , the descent of the new jerusalem from heaven , the resurrection of the dead , the glorious coming of christ to judgment , and the everlasting condemnation of the wicked in hell-fire . . that h. nicolas for his time , and after him the eldest of the family of the love in succession , are christ himself descended from heaven to judge the world , as also the true high priest for ever in the most holy. chap. xiii . . an examination of all possible grounds of this fan●tick boaster's magnifying himself thus highly . . that there are no grounds thereof from either the matter he delivers , or from his scriptural eloquence , raptures and allegories . . the unspeakable power and profit of the letter above that of the allegorie , instanced in the crucifixion , resurrection , ascension of our saviour , and his coming again to iudgment . that allegorizing the scripture is no special divine gift , but the fruit of either our naturall phansie or education . . that he had no grounds of magnifying himself from any miracles he did ; . nor from being any special preacher of perfection or practiser thereof . . of that imperfection that is seated in the impurity of the astral spirit and ungovernable tumult of phansie in fanatick persons . chap. xiv . . that neither h. nicolas nor his doctrine was prophesied of in holy scripture . that of the angel preaching the everlasting gospel groundlesly applied to him . . as also that place iohn . . of being that prophet . . his own mad application of acts . v. . to himself . . their misapplication of cor. . v. , . and hebr. . v. , . to the doctrine of this new prophet . . their arguing for the authority of the service of the love from the series of times and dispensations , with the answer thereunto . . that the oeconomie of the family of love is quite contrary to the reign of the spirit . . that the author is not against the regnum spiritûs the cabbalists also speak of , but only affirms that this dispensation takes not away the personal offices of christ nor the external comeliness of divine worship . . that if this regnum spiritûs is to be promoted by the ministry of some one person more especially , it follows not that it is h. nicolas , he being a mere mistaken enthusiast , or worse . chap. xv. . that the personal offices of christ are not to be laid aside : that he is a priest for euer , demonstrated out of sundry places of holy writ . . that the office of b●ing a iudge is also affixed to his humane person , proved from several testimonies of scripture . . places alledged for the excluding christ's humanity , with answers therein . . the last and most plausible place they do alledge , with an answer to the same . chap. xvi . . that hen. nicolas does plainly in his writings lay aside the person of christ , as where he affirms that whatever is taught by the scripture learned is false , and that all the matters of the bible are but presigurations of what concerns the dispensation of his blessed family . . other citations to the same purpose , and his accursed allegory of christ's celebrating his passeover with his disciples , whereby he would antiqu●te and abolish the true historical knowledge of him . . several places where he evidently t●kes away the priestly office of christ. . others that plainly take away his glorious return to iudgment and the resurrection of the dead in the true and apostolical sense . chap. xvii . . his perverse interpretation of that article of the creed concerning life everlasting . . his misbelief of the immortality of the soul , proved from his forcible wresting of the most pregnant testimonies thereof to his dispensation and ministry here on earth . . their interpreting of the heavenly body mentioned cor. . and the unmarried state of angels , to the signification of a state of this present life . . that h. nicolas as well as david george held there were no angels , neither good nor bad . . further demonstrative arguments that he held the soul of man mor●al . . how sutable his laying aside of the person of christ is to these other tenets . . that h. nicolas , as highly as he magnifies himself , is much below the better sort of pagans . his irreverent apprehension of the divine majesty , if he held that there was any thing more divine then himself . chap. xviii . . the great mischief and danger that accrues to the world from this false prophet . . the probable ferocity of this sect when time shall serve , and eagerness of executing his bloudy vision . . that familisme is a plot laid by satan to overthrow christianity . . what the face of things in likelihood would be supposing it had overrun all . . the motives that inforced the authour to make so accurate a discovery of this imposture . chap. xix . . that familism is a monster bred out of the corruptions of christianity , and ill management of affairs by the guides of the church . . the first particular of ill management intimated . . the second particular . . the third particular . . the fourth . . the fifth particular . . that this false prophet h. nicolas was raised by god to exprobrate to christendome their universal degeneracy , prophaneness and infidelity . . that though the evil be discovered , it is not to be remedied but by returning to the ancient apostolick life and doctrine . book vii . chap. i. that the subject of the third part of his discourse is the reality of the christian mystery . . that the reasonableness of christian religion and the constant belief thereof by knowing and good men , from the time it is said to have begun till now , is a plain argument of the truth thereof to them that are not over-sceptical . . the averseness of slight and inconsiderate witts from all arguments out of prophecies , with their chiefest objections against the same . . that the prophecies of the messias in the old testament were neither forged nor corrupted by the jews . . an answer to their objections concerning the obscurity of prophecies . . as also to that from free will. . that all prophecies are not from the fortuitous heat of mens phansies but by divine revelation , proved by undeniable instances . . a particular reason of true prophets amongst the iews , with some examples of true prophecies in other places . . a notable prophecie acknowledged by vaninus concerning julius caesar's being kill'd in the senate . chap. ii. . the genuine sense of jacob's prophecie . . the inference therefrom , that the messias is come . . that there had been a considerable force in this prophecie , though the words had been capable of other tolerable meanings : but they admitting no other interpretations tolerable , it is a demonstration the messias is come . . the chief interpretations of the jews propounded . . that neither moses nor saul can be meant by shiloh , . nor david , . nor jeroboam , nor nebuchadonosor . . that in the babylonian captivity the sceptre was rather sequestred then quite taken away ; with a further urging of the ineptness of the sense of the prophecie , if applied to nebuchadonosor . . their subterfuge in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noted and refuted . . the various significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and their expositions therefrom . . an answer to them in general . , . an answer to their evasion by interpreting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tribe . . an answer to their interpreting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a staffe of maintenance . . an answer to their interpreting it a rod of correction . . an answer jointly to both these last interpretations . . that their variety of expositions is a demonstration of their own dissatisfaction in them all . chap. iii. . the prophecie of haggai . . the natural sense of the prophecie . . that the second temple could not be more glorious then the first but by receiving the messias into it . . that herod's temple could not be understood hereby . . an answer to their sub●erfuge concerning ezekiel's temple . . that the prophecie of malachi adds further force to that of haggai . . that the prophet could understand no other temple then that which was then standing . chap. iv. . the prophecie of daniel . . the exposition of the prophecie . . that the said exposition is as easie and natural as the meaning of any writing whatsoever ; and what an excellent performance it would be to demonstrate out of chronologie , that the passion of christ fell two or three daies after th● beginning or before the end of the last week . . the summe of the sense of the whole prophecie . . that the circumscription of the prophetical weeks is not made by the vastation of the city , but by the accomplishment of those grand prophecies concerning the messiah . and that no epocha can be true that does not terminate upon them . chap. v. . the application of the first verse of the prophecie to prove that the messiah is come . . the iews evasions propounded and answered . . an application of the second verse of the prophecie , with a confutation of those rabbins opinions that make cyrus , jehoshua and zerobabel , or nehemiah their messiah . . an application of the third verse , with a confutation of the jews fiction of agrippa's being the messiah to be cut off . chap. vi. . how convincing evidences those three prophecies of jacob , haggai and daniel are , that the messiah is come . . that it was the general opinion of the jews , that the messiah was to come about that time we say he did . . josephus his misapplication of the prophecie of daniel to vespasian . . a further confirmation out of tacitus , that the jews about those times expected their messiah . . another testimony out of suetonius . chap. vii . . that it being evident the messiah is come , it will also follow that jesus is he . . that the prophets when they prophesied of any eminent king , priest or prophet , were sometimes carried in their prophetick raptures to such expressions as did more properly concern the messiah then the person they began to describe . . that these references are of two sorts , either purely allegorical , or mixt ; and of the use of pure allegories by the evangelists and apostles . . of mixt allegories of this kind , and of their validity for argument . . that eminent prophecie of isaiah , that so fully characterizes the person of christ. . that the ancient jews understood this of their messiah , and that the modern are forced hence to fancy two messiahs . the soul of the messiah appointed to this office from the beginning of the world , as appears out of their pelikta . . the nine characters of the messiah's person included in the above-n●med prophecie . a brief intimation in what verses of the prophecie they are couched . . that this prophecie cannot be applied to the people of the iews , nor adequately to jeremie's person . . special passages in the prophecie utterly unapplicalbe to jeremie . chap. viii . . further proofs out of the prophets , that the messiah was to be a sacrifice for sinne . . that he was to rise from the dead . . that he was to ascend into heaven . . that he was to be worshipped as god. . that he was to be an eminent light to the nations ; . and welcomely received by them . what is meant by his rest shall be glorious . . that he was to abolish the superstition of the gentiles . . and that his kingdome shall have no end . . that all these characters are comp●tible to jesus whom we worship , and to him only . chap. ix . . the peculiar use of arguments drawn from the prophecies of the old testament for the convincing the atheist and melancholist . . an application of the prophecies to the known events for the conviction of the truth of our religion . . that there is no likelihood at all but that the priesthood of christ will last as long as the generations of men upon earth . . the conclusion of what has been urged hitherto . . that christ was no fictitious person , proved out of the history of heathen writers , as out of plinie , . and tacitus : . as also lucian , . and suetonius . . that the testimony out of josephus is supposititious , and the reasons why he was silent concerning christ. . julian's purpose of rebuilding the temple at jerusalem , with the strange success thereof , out of ammianus marcellinus . chap. x. . further proofs that both iews and pagans acknowledge the reality of the person of christ and his doing of miracles . . the force of these allegations added to the prophecie of the time of christ's coming and the characters of his person . . that the characters of his person are still more exact , but not to be insisted upon till the proof of the truth of the history of the gospel . , . that the transcendent eminency of christ's person is demonstrable from what has already been alledged and from his resurrection , without recourse to the gospels . from whence it necessarily follows that his life was writ . . that the life of christ was writ timely , while eye-witnesses were alive , proved by a very forcible demonstration . . that eternal happiness through christ was the hope of the first christians , proved out of lucian and s. paul ; and of a peculiar self-evidence of truth in his epistles . . that the first and most early meaning of christianity is comprised in those writings . . that eternal salvation depending upon the knowledge of christ , it was impossible but that the apostles should take care betimes that the miracles of christ should be recorded . . that the apostles could not fail to have the life of christ written , to prevent the erroneous attempts of the pragmatical , to satisfie the importunity of believers , or in obedience to divine instigation . . that it is as incredible that the apostles neglected the writing of the life of christ , as that a wise man in the ●ffairs of the world should neglect the writing of his will when he had opportunity of doing it . . that , it being so incredible but that the life of christ should be writ , and there being found writings that comprize the same , it naturally follows , that they are they . chap. xi . . other proofs , that the life of christ was writ by his apostles or his followers , out of grotius . . an answer to a foolish surmise that those records writ by the apostles might be all burnt . . that the copies have not been corrupted by either carelesness or fraud . chap. xii . . more particular characters of the person of the messiah in the prophecies . . his being born at bethlehem ; . and that of a virgin. his curing the lame and the blinde , . the piercing of his hands and feet . caap. xiii . . that if the gospel of christ had been false and fabulous , it would not have had that success at jerusalem by the preaching of the apostles . . the severity also of the precepts and other hardships to be undergone would have kept them off from being christians . . as also the incredibleness of the resurection of christ , and of our being rewarded at the conflagration of the world. , . the meanness also and contemptibleness of the first authors would have turned men off , nor would they have been listned to by any one , if the resurrection of christ had not been fully ascertain'd by them . . which the apostles might be sure of , being only matter of fact ; nor is it imaginable they would declare it without being certain of it , by reason of the great hazards they underwent thereby . chap. xiv . . objections of the jews against their messiah's being come , answered . . a pompous evasion of the aristotelean atheists supposing all miracles and apparitions to be the effects of the intelligences and heavenly bodies . . vaninus his restraint of the hypothesis to one anima coeli . . his intolerable pride and conceitedness . . a confutation of him and the aristotelean atheisme from the motion of the earth . . that vaninus his subterfuge is but a self-contradiction . . that christianitie's succeeding judaisme is by the special counsel of god , not by the influence of the starres . . cardanus his high folly in calculating the nativity of our saviour , with a demonstration of the groundlesness of vaninus his exaltation in his impious boldness of making mahomet , moses and christ sidereal law-givers of like authority . . that the impudence and impiety of these two vainglorious pretenders constrains the authour more fully to lay open the frivolousness of the principles of astrology . chap. xv. . the general plausibilities for the art of astrology propounded . . the first rudiments of the said art. the qualities of the planets , and their penetrancy through the earth . . that the earth is as pervious to them as the aire , and of their division of the zodiack into trigons , &c. . the essentiall dignities of the planets . . their accidentall dignities . . of the twelve celestial houses , and the five wayes of erecting a scheme . . the requisiteness of the exact knowledge of the moment of time , and of the true longitude and latitude of the place . . direction what it is , and which the chiefest directours or significatours . . of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or apheta and anaereta , and the time when the anaereta gives the fatall stroke . chap. xvi . . that the starrs and planets are not useless though there be no truth in astrology . . that the starrs are not the causes of the variety of productions here below . . that the sensible moistening power of the moon is no argument for the influence of other planets and starrs . . nor yet the flux and reflux of the sea , and direction of the needle to the north pole. . that the station and repedation of the planets is an argument against the astrologers . . that the influence attributed to the dog-star , the hyades and orion , is not theirs but the sun 's , and that the sun's influence is only heat . . the slight occasions of their inventing of those dignities of the planets they call exaltations and houses , as also that of aspects . . their folly in preferring the planets before the fixt starrs of the same appearing magnitude , and of their fiction of the first qualities of the planets , with those that rise therefrom . . their rashness in allowing to the influence of the heavenly bodies so free passage through the earth . . their groundless division of the signs into moveable and fixt , and the ridiculous effects they attribute to the trigons , together with a demonstration of the falseness of the figment . . a confutation of their essential dignities . . as also of their accidental . . a subversion of their erection of themes and distributing of the heavens into twelve celestial houses . . their fond pretenses to the knowledge of the exact moment of the infants birth . . a confutation of their animodar and tru●ina hermetis . . as also of their method of rectifying a nativity per accidentia nati . . his appeal to the skilful , if he has not fundamentally confuted the whole pretended art of astrology . chap. xvii . . their fallacious allegation of events answering to predictions . . an answer to that evasion of theirs , that the errour is in the artist , not in the art. . further confutations of their bold presumption , that their art alwaies predicts true . . that the punctual correspondence of the event to the prediction of the astrologer does not prove the certainty of the art of astrology . . the great affinity of astrology with daemonolatry , and of the secret agency of daemons in bringing about predictions . . that by reason of the secret or familiar converse of daemons with pretended astrologers , no argument can be raised from events for the truth of this art. . a recapitulation of the whole matter argued . . the just occasions of this astrological excursion , and of his shewing the ridiculous condition of those three high-flown sticklers against christianity , apollonius , cardan and vaninus . book viii . chap. i. the end and usefulness of christian religion in general . . that christ came into the world to destroy sin out of it . . his earnest recommendation of humility . . the same urged by the apostle paul. chap. ii. . christs enforcement of love and charity upon his church by precept and his own example . . the wretched imposture and false pretensions of the family of love to this divine grace . . the unreasonableness of the familists in laying aside the person of christ , to adhere to such a carnal and inconsiderable guide as hen. nicolas . . that this whifler never gave any true specimens of real love to mankinde , as christ did and his apostles . . his unjust usurpation of the title of love. . the unparallel'd endearment● of christs sufferings in the behalf of manki●d . chap. iii. . the occasion of the familists us●rpation of the title of love. . earnest precepts o●t of the apostles to follow love , and what kind of love that is . . that we c●nnot love god , unlesse we love our neighbour also . . an exposition of the and verses of the chapter of the epist. of s. peter . . saint paul's rapturous commendation of charity . his accurate description thereof . . that love is the highest participation of the divinity , and that whereby we become the sons of god. a●d how injurious these fanaticks are that rob the church of christ of this title to appropriate it to themselves . chap. iv. . our saviour's strict injuction of purity ; from whence it is also plain that the love he commends is not in any sort fleshly , but divine . . several places out of the apostles urging the same duty . . two more places to the same purpose . . the groundless presumption of those that abuse christianity to a liberty of sinning . . that this errour attempted the church betimes , and is too taking at this very day . . whence appears the nec●ssi●y of opposing it , which he promises to do , taking the rise of his discourse from iohn . . chap. v. . the apostle's care for young christians against that errour of thinking they may be righteous without doing righteously . . their obnoxiousness to this contagion , with the causes thereof to be searched into . . the first sort of scriptures perverted to this ill end . . the second sort . . that the very state of christian childhood makes them prone to this errour . . what is the nature of that faith abraham is so much commended for , and what the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . a search after the meaning of the term justification . . justification by faith without the deeds of the law what may be the meaning of it . . scriptures answered that seem to disjoin reall righteousness from faith ; . and to make us only righteous by imputation . . undeniable testimonies of scripture that prove the necessity of real righteousness in us . chap. vi. . their alledgement of gal. . . as also of the whole drift of that epistle . . what the righteousness of faith is according to the apostle . . in what s●●se those that are in christ are said not to be under the law. . that the righteousness of faith is no figment but a reality in us . . that this righteousness is the new creature , and what this new creature is according to scripture . that the new creature consists in wisdome , righteousness and true holiness . . the righteousness of the new creature . . his w●sdome and holiness . . that the righteousness of faith excludes not good works . the wicked treachery of those that teach the contrary . chap. vii . . that no small measure of sanctity serves the turn in christianity : . as appears out of scriptures already alledged . . further proofs thereof out of the prophets ; . as also out of the gospel , . and other places of the new testament . . the strong armature of a christian souldier . . his earnest endeavour after perfection . chap. viii . . that the christians assistance is at least equal to this task . . the two gospel-powers that comprehend his duty . . the first gospel-aid , the promise of the spirit , with prophecies thereof out of ezekiel and esay . . some hints of the mystical meaning of the last . . another excellent prediction thereof . chap. ix . . the great use of the belief of the promise of the spirit . . the eating the flesh of christ and drinking his bloud , what it is . . further proof of the promise of the spirit . . that we cannot oblige god by way of merit . . other testimonies of scripture tending to the former purpose . chap. x. . a recapitulation of what has been set down hitherto concerning the usefulness of the gospel , and the necessity of undeceiving the world in those points that so nearly concern christian life . . the ill condition of those that content themselves with imaginary righteousness , figured out in the fighters against ariel and mount sion . . a further demonstration of their fond conceit . . that a true christian cannot sin without pain and torture to himself . chap. xi . . that the want of real righteousness deprives us of the divine wisdome , proved out of scripture : . as also from the nature of the thing it self . . that is disadvantages the soul also in natural speculations . . that it stifles all noble and laudable actions ; . and exposes the imaginary religionist to open reproach . . that mere imaginary righteousness robs the soul of her peace of conscience , . and of all divine ioy ; . of health and safety , . and of eternal salvation . . that god also hereby is deprived of his glory , and the church frustrated of publick peace and happiness . chap. xii . . of the attending to the light within us , of which some spiritualists so much boast . . that they must mean the light of reason and conscience thereby , if they be not fanaticks , mad-men or cheats . and that this conscience necessarily takes information from without ; . and particularly from the holy scriptures . . that these spiritualists acknowledge the fondness of their opinion by their contrary practice . . an appeal to the light within them , if the christian religion according to the literal sense be not true . . that the operation of the divine spirit is not absolute , but restrained to certain laws and conditions , as it is in the spirit of nature . . the fourth gospel-power , the example of christ. . his purpose of vindicating the example of christ from aspersions , with the reasons thereof . chap. xiii . . that christ was no blasphemer in declaring himself to be the son of god ; . nor conjurer in casting out devils . . that he was unjustly accused of prophaneness . . that there was nothing detestable in his neutrality toward political factions : . nor any injustice nor partiality found in him . . nor could his sharp rebukes of the pharis●es be rightly termed railing ; . nor his whipping the buyers and sellers out of the temple tumult●ary zeal ; . nor his crying out so dreadfully in his passion be imputed to impatience or despair . . the suspicion of distractedness and madness cleared . . his vindication from their aspersions of looseness and prodigality . . the c●o●ked and perverse nature of the pharisees noted ; with our saviours own apology for his frequenting all companies . . that christ was no self-seeker in undergoing the death of the cross for that joy that was set before him . chap. xiv . . the reason of his having insisted so long on the vindicating of the life of christ from the aspersions of the malevolent . . the true character of a real christian. . the true character of a false or pharisaical christian. . how easily the true members of christ are accused of blasphemy by the pharisaical christians . . and the working of their graces imputed to some vicious principle . . their censuring them prophane that are not superstitious . . the parisees great dislike of coldness in fruitless controversies of religion . . their ignorance of the law of equity and love. . how prone it is for the sincere christian to be accounted a railer , for speaking the truth . . that the least opposition against pharisaical rottenness will easily be interpreted bitter and tumultuous zeal . . how the solid knowledge of the perfectest christians may be accounted madness by the formal pharisee . . his proneness to judge the true christian according to the motions of his own untamed corruptions . . his prudent choice of the vice of covetousness . . the unreasonableness of his censure of those that endeavour after perfection . . his ignorant surmise that no man liveth vertuously for the love of vertue it self . . the usefulness of this parallelisme betwixt the reproach of christ and his true members . chap. xv. . the passion of christ the fifth gospel-power , the virtue whereof is in a special manner noted by our saviour himself . . that the brazen serpent in the wilderness was a prophetick type of christ , and cured not by art but by divine power . . that telesmatical preparations are superstitious , manifest out of their collections that write of them ; . particularly out of gaffarel and gregory . . that the effects of telesmes are beyond the laws of nature . . that if there be any natural power in telesmes , it is from similitude ; with a confutation of this ground also . . a further confutation of that ground . . in what sense the braz●n serpent was a telesme , and that it must needs be a typical prophecie of christ. . the accurate and punctual prefiguration therein . . the wicked pride and conceitedness of those that are not touched with this admirable contrivance of divine providence . . the insufferable balsphemy of them that reproach the son of god for crying out in his dreadful agony on the cross ; wherein is discovered the unloveliness of the family of love. chap. xvi . . the end of christs sufferings not onely to pacifie conscience , but to root out sin ; witnessed out of the scripture . . further testimonies to the same purpose . . the faintness and uselesness of the allegory of chr●sts passion in comparison of the application of the history thereof . the application of christs sufferings against pride and covetousness . . as also against envy , h●●red , revenge , vain mirth , the pangs of dea●h , and unwarrantable love. . a general application of the death of christ to the mortifying of all sin whatsoever . . the celebrating the lords supper , the use and meaning thereof . chap. xvii . . the sixth gospel-power is the resurrection and ascension of christ. the priviledge of this demonstration of the soul's immortality above that from the subtilty of reason and philosophy . . the great power this consideration of the soul's immortality has to urge men to a godly life : . to ●ean themselves from worldly pleasures , and learn to delight in those that are everlasting : . to have our conversation in heaven . . the conditions of the everlasting inheritance . . further enforcements of duty from the soul's immortality . chap. xviii . . the day of judgement , the seventh and last gospel-power , fit as well for the regenerate as the unregenerate to think upon . . the uncertainty of that day , and that it will surprize the wicked unawares . . that those that wilfully reject the offers of grace here , shall be in no better condition after death then the devils themselves are . . a description of the sad evening-close of that terrible day of the lord. . the affrightment of the morning-appearance thereof to the wicked . . a further description thereof . . the translation of the church of christ to their aethereal mansions , with a brief description of their heavenly happiness . chap. xix . . that there can be no religion more powerful for the promoting of the divine life then christianity is . . the external triumph of the divine life in the person of christ how throughly warranted and how fully performed . . the religious splendour of christendome . . the spirit of religion stifled with the load of formalities . . the satisfaction that the faithfully-devoted servants of christ have from that divine homage done to his person , though by the wicked . chap. xx. . the usefulness of christianity for the good of this life , witnessed by our saviour and s. paul. . the proof thereof from the nature of the thing it self . . objections against christianity , as if it were an unfit religion for states politick . . a concession that the primary intention of the gospel was not government political , with the advantage of that concession . . that there is nothing in christianity but what is highly advantageous to a state-politick . . that those very things they object against it are such as do most effectually reach the chief end of political government , as doth charity for example , . humility , patience , and mortification of inordinate desires . . the invincible valour that the love of christ and their fellow-members inspires the christian souldiery withall . book ix . chap. i. the four derivative properties of the mystery of godliness . . that a measure of obscurity begets veneration , suggested from our very senses . . confirmed also by the common suffrage of all religions , and the nature of reservedness amongst men . . the rudeness and ignorance of those that expect that every divine truth of scripture should be a comprehensible object of their understanding , even in the very modes and circumstances thereof . . that contradictions notwithstanding are to be excluded out of religion . . and that the divinity of christ and the triunity of the godhead have nothing contradictious in them . chap. ii. . that there is a latitude of sense in the words of athanasiu● his creed , and that one and unity has not the same signification every where . . the like in the terms god and omnipotent . . of the word equal , and to what purpose so distinct a knowledge of the deity was co●municated to the church . . in what sense the son and holy ghost are god. that divine adoration is their unquestionable right . and that there is an intelligible sense of athanasius his creed , and such as supposes neither polythe●sme , idolatry nor impossibility . . that there is no intricacy in the divinity of christ but what the schools have brought in by their false notions of suppositum and union hypostatical . . that the union of christ with the eternal word implies no contradiction , and how warrantable an object he is of divine worship . . the application thereof to the iewes . . the union of christ with god compared with that of the angels that bore the name jehovah in the old testament . . the reasonableness of our saviours being united with the eternal word , and how with that hypostasis distinct from the others . chap. iii. . that the communicableness of christian religion implies its reasonableness . . the right method of communicating the christian mystery . , . a brief example of that method . . a further continuation thereof . . how the mystagogus is to behave himself towards the more dull or illiterate . . the danger of debasing the gospel to the dulness of shall●●ness of every weak apprehension . chap. iv. . the due demeanour of a christian mystagogus in communicating the truth of the gospel . . that the chiefest care of all is that he speak nothing but what is profitable for life and godliness . . a just reprehension of the scopeless zeal of certain vain boanerges of these times . . that the abuse of the ministery to the undermining the main ends of the gospel may hazard the continuance thereof . . that any heat and zeal does not constitute a living ministry . chap. v. . the nature of historical faith. . that true saving faith is properly covenant , and of the various significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . in what law and covenant agree . . in what law and testament . . in what covenant and testament agree . . that the church might have called the doctrine of christ either the new law or the new covenant . . why they have styled it rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first reason . . other reasons thereof . . the occasion of translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the new testament . chap. vi. . that there were more old covenants then one . . what old covenant that was to which this new one is especially counterdistinguished : with a brief intimation of the difference of them . , . an objection against the difference delivered ; with the answer thereto . . the reason why the second covenant is not easily broken . . that the importance of the mystery of the second covenant engages him to make a larger deduction of the whole matter out of s. paul. chap. vii . . the different states of the two covenants set out galat. . by a double similitude . . the nature of the old covenant adumbrated in agar : . as also further in her son ismael . . the nature of the new covenaent adumbrated in sarah : . as also in isaac her son and in israel his offspring . . the necessity of imitating abraham's faith , that the spiritual isaac or christ may be born in us . . the grand difference hetwixt the first and second covenant , where in it doth consist . with a direction , by the by , to the most eminent object of our faith. . the second main point wherein this difference consists , namely liberty , and that , first , from ceremonies and opinions ; . secondly , from all kind of sins and disallowable passions ; . lastly , to all manner of righteousness and holiness . . chap. viii . . the adequate object of saving faith or christian covenant . . that there is an obligation on our parts , plain from the very inscription of the new testament . . what the meaning of bloud in covenants is . . and answerably what of the bloud of christ in the christian covenant . . the dangerous errour and damnable hypocrisie of those that would perswade themselves and others that no performance is required on their side in this covenant . . that the heavenly inheritance is promised to us only upon condition , evinced out of several places of scripture . chap. ix . . what it is really to enter into this new covenant . . that the entring into this covenant supposes actual repentance . . that this new-covenanter is born of water and the spirit . . the necessity of the skilfull usage of these new-born babes in christ. . that some teache●s are mere witches and childe suckers . chap. x. . the first principle the new-covenanter is closely to keep to . . the second principle to be k●pt to . . the third and last principle . chap. xi . . the diligent search this new-covenanter ought to make to find out whatsoever is corrupt and sinful . . that the truly regenerate cannot be quiet till all corruption be wrought out . . the most importunate devotions of a living christian. . the difference betwixt a son of the second covenant and a slave under the first . . the mystical completion of a prophecy of esay touching this state . chap. xii . . that the destroying of sin is not without some time of conflict . the most infallible method for that dispatch . . the constant ordering of our external actions . . the hypocritical complaint of those for want of power that will not do those good things that are already in their power . . the danger of making this new covenant a covenant of works , and our love to christ a mercenary friendship . . earnest praiers to god for the perfecting of the image of christ in us . . continual circumspection and watchfulness . . that the vilifying of outward ordinances is no sign of a new-covenanter , but of a proud and carnal mind . . caution to the new-covenanter concerning his converse with men . . that the branches of the divine life without faith in god and christ , degenerate into mere morality . the examining all the motions and excursions of our spirit how agreeable they are with humility , charity and purity . . cautions concerning the exercise of our humility ; . as also of our purity , . and of our love or charity . the safe conduct of the faithfull by their inward guide . book x. chap. i. that the affection and esteem we ought to have for our religion does not consist in damning all to the pit of hell that are not of it . . the unseasonable inculcation of this principle to christians . . that it is better becoming the spirit of a christian to allow what is good and commendable in other religions , then so foully to reproach them . . what are the due demonstrations of our affection to the gospel of christ. . how small a part of the world is styled christians , and how few real christians in that part that is so styled . . that there has been some unskilfull or treacherous tampering with the powerfull engine of the gospel , that it has done so little execution hitherto against the kingdome of the devil . . the author's purpose of bringing into view the main impediments of the due effects thereof . chap. ii. . the most fundamental mistake and root of all the corruptions in the church of christ. . that there may be a superstition also in opposing of ceremonies , and in long prayers and preachments . . that self-chosen religion extinguishes true godliness every where . . the unwholsome and windy food of affected orthodoxality ; with the mischievous consequences thereof . . that hypocrisy of professours fills the world with atheists . . that the authoritative obtrusion of gross falsities upon men begets a misbelief of the whole mystery of piety . . that all the churches of christendome stand guilty of this mischievous miscarriage . . the infinitie inconvenience of the superlapsarian doctrine . chap. iii. . the true measure of opinions to be taken from the design of the gospel , which in general is , the setting out the exceeding great mercy and goodness of god towards mankind . . and then secondly , the triumph of the divine life in the person of christ , in the warrantableness of doing divine honour to him . . thirdly , the advancement of the divine life in his members upon earth . . the fourth and last rule to try opinions by , the recommendableness of our religion to strangers or those that are without . chap. iv. . the general use of the foregoing rules . . a special use of them in favour of one anothers persons in matters of opinion . . the examination of election and reprobation according to these rules . and how well they agree with that branch of the divine life which we call humility . . the disagreement of absolute reprobation with the first rule ; . as also with the third , . and with the second and fourth . chap. v. . that election and reprobation conferrs something to humility . . that some men are saved irresistibly by virtue of discriminative grace . . that the rest of mankind have grace sufficient , and that several of them are saved . . the excellent use of this middle way betwixt calvinisme and arminianisme . , . the exceeding great danger and mischief of the former extremes . chap. vi. . the scholastick opinions concerning the d●vinity of christ applied to the foregoing rules . . as also concerning the trinity . . the application of the antitrinitarian doctrine to the said rules . it s disagreement with the third , . as also with the second . . the antitrinitarians plea. . an answer to their plea. . how grosly the denying the divinity of christ disagrees with the third rule . chap. vii . . imputative righteousness , invincible infirmity and solifidianism , in what sense they seem to comply with the second and last rule , and how disagreeing with the third . . the groundlesness of mens zeal for imputative righteousness , . and for solifidianism . . the conspiracy of imputative righteousness , solifidianism and invincible infirmity to exclude all holiness out of the conversation of christians . . that large confessions of sins and infirmities without any purpose of amending our lives is a mere mocking of god to his very face . with the great danger of that affront . chap. viii . . the flaunting hypocrisie of the perfectionists , and from whence it comes . . the easie laws whereby they measure their perfection . and the sad result of their apostasie from the person of christ. . that there is far more perfection in many thousands of those that abhor the name of perfection then in these great boasters of it . . in what consists that sound and comely frame of a true christian spirit . chap. ix . . sincerity the middle way betwixt pretended infirmity and the boast of perfection : with the description thereof . . a more full character of the sincere christian. . that they that endeavour not after that state are hypocrites , and they that pretend to be above it , conspiratours against the everlasting priesthood of christ. . the personal reign of christ upon earth , and the millennium in the more sober meaning thereof applied to the above-nam'd rules . chap. x. . that in those that believe there is a god , and a life to come , there is an antecedent right of liberty of conscience not to be invaded by the civil magistrate . . object . that no false religion is the command of god ; with the answer thereto . . that there is no incongruity to admit that god may command contrary religions in the world. , . the utmost difficulty in that position , with the answer thereto . . that god may introduce a false perswasion into the mind of man as well for probation as punishment . . that simple falsities in religion are no forfeiture of liberty of conscience . . that though no falsities in religion were the command of god , yet upon other considerations it is demonstrated that the religionist ought to be free . . a further demonstration of this truth from the gross absurdities that follow the contrary position . chap. xi . . that there is a right in every nation and person to examine their religion , to hear the religion of strangers , and to change their own , if they be convinced . . that those nations that acknowledge this right and act accordingly , have naturally a right to send out agents into other nations . their demeanour there , and the right of revenging their injuries . and how this method had justified the spaniards invasion of the indians . . the unpracticableness of the present theory by reason of the general perversness of the world. the advantageousness of it to christendome , and suitableness of it to the spirit of a christian . . that religion corruptive of manners is co●rcible by the magistrate . . and that which would plainly destroy the defence of the countrey . . as also whatsoever religion is inseparably interwoven with principles of persecution . . an answer to that objection , that all sects are persecutive , and that therefore there can be no liberty of conscience given . chap. xii . . to what persons and with what circumstances the christian magistrate is to give liberty of conscience . and the great advantage thereof to the truth of christianity . . that those that are not christians , are not to be admitted into places of trust by the christian magistrate , if he can supply himself with those that are . . that the christian magistrate is to lay aside the fallible opinions of men , and promote every one in church and state , according to his merit in the christian life , and his ability of promoting of the interest of the church of christ and the nation he serves . . that he is to continue or provide an honourable and competent allowance for them that labour in the word and doctrine . . that the vigilancy of the christian magistrate is to keep under such sects as pretend to immediate inspiration unaccountable and unintelligible to sober reason , and why ? . that the endeavour of impoverishing the clergy smels ranck of prophaneness , atheisme and infidelity . . that the christian magistrate is either to erect or keep up schools of humane learning , with the weighty grounds thereof . . a further enforcement of those grounds upon the fanatick perfectionists . . the hideous danger of casting away the history of the gospel upon pretence of keeping to the light within us . chap. xiii . . the authors application to the better-minded quakers . . he desires them of that sect to search the grounds and compute the gains of their revolt from christ. . that there are no peculiar effects of the spirit of god in the sect of the quakers , but rather of pythonism . . that their inspirations are not divine , but diabolical . . the vanity of their boasting of the knowledge of their mysterious allegories . . the grounds of their insufferable bitterness against the ministers of christ. . that he was urged by the light within him to give witness to the truth of the history of the gospel , and to admonish the quakers . his caution to the simple-minded among them how they turn in to familism . . his ease and satisfaction of mind from disburdening himself of this duty . . the compassionableness of their condition , . and hope of ●heir return to christ. chap. xiv . . that publick worsh●p is essential to religion , and inseparable when free from persecution . the right measure of the circumstances thereof . . of the fabrick and beauty of churches according to that measure . . the main things he intends to touch upon concerning publick worship . . that the churches of christians are not temples , the excellency of our religion being incompliable with that notion . . the vanity of the sectarians exception against the word church applied to the appointed places of publick worship . . that though the church be no temple , yet it is in some sense holy , and what respect there is to be had of it , and what reverence to be used there . . of catechizing , expounding and preaching . . of prayer , and what is the true praying by the spirit . . the excellency of publick liturgies . . what is the right end of the ministry . . certain special uses of sermons , and of the excellency of our saviour christs sermon on the mount. . the best way for one to magnifie his ministry . . of the holy communion , who are to be excluded , and of the posture of receiving it . . of the time of baptism , and the sign of the cross. . of songs and hymns to be composed by the church , and of holy-daies . . of the celebrating the passion-day and the holy communion . . of images and pictures in places of publick worship . . a summary advertisement concerning ceremonies and op●nions . an index of places of scripture that are interpreted in this treatise . chap. verse . page . genesis .     . . . . , . , . . . , to . exodus .     . , , . . . . . deuteronomy .     . , . . iob.     . . . . , . . psalmes .     . , , . , . . . . . , . . . , . . proverbs .     . . . isaiah .     . . , , . . . . ● . . . . . . . . . . , to . . . , , . . . . . . , . .   . , . ieremiah .     . . . . , to . , to . ezekiel .     . , &c. . daniel .     . , to . , to . micah .     . . , . haggai .     . , to . . malachi .     . . . title of the new testament .   . matthew .     . , . , . . . .   . . . . . . , . . . . . . . . . . .   . . . , ad finem . . . , &c. . . , , &c. mark.     . . . . , . . . . . . . . luke .     . . . . . . . , . , . iohn .     . , to . , .   . . . . , .   . . . , . . . . , , . . .   . .   . . . . . . , . , . . . . . . . . . . . , to . , .   , . , .   . . . , . . acts.     . . . . . . romans .     . . . . . .   . .   . .   , . . . . .   . . . , . . . . . i corinthians .     . . . . . . . . , , , . ii corinthi .     . , to . , , .   . . galatians .     . , . . . . , . . , . .   , , . , to . ephesians .     . . . philippians .     . , to . . . , , . . . . . colossians .     . . . i thessalon .     . . . ii timothy .     . . . . . . hebrews .     . . . . . .   . .   . ibid. i peter .     . . .   , , . , . ii peter .     . . , .   , . . . , to . , .   . . i iohn .     . . . . . , , &c. . . . . . . revelation .     . , . . . . . . , , &c. . . , to . , , . . , to . . . , to . , to . . , , . . . , . , .   , . , .   , , , . , , .   , to . . . . , , .   , , . , . . , . , .   , . .   , . to . . . . . . .   . . . . . . . .   , , . , . . . .   , to . , .   . . . , . , . mistakes in the copy . praef . pag. ix . lin . . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . book , pag. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. . l. . r. soul or spirit . pag. . l. . r. damoniacal . pag. . l. . r. mankind ; and the devil and. pag. . l. . r. mettled . l. . r. th' all . pag. . l. . r. eternity ; when . l. . r. in time , who . pag. . l. . r. true in . l. . r. needfull . before . l. . r. idea , we . pag. . l. . r. is built but. pag. . l. . r. dangerously as in christianity . pag. . l. . r. righteous ; as. pag. . l. . r. sindge . pag. . l. . r. near two thirds . pag. . l. . r. any other religion . in printing . pag. . l. . for souls and spirits , read souls or spirits . p. . l. . embraces , r. embracers . p. . l. . pan , lycaeus , r. pan lycaeus . p. . l. . that , r. . that . p. . l. . but not better , dele not . p. . l. . clap ' r. clap'd . p. . l. . wery . r. were . p. . l. . glisning , r. glinsening . p. . l. . or men , r. for men . p. . l. . hat , r. tha● , p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . whatsoever : so , r. whatsoever . so. p. . l. . . r. . p. . l. . conveies , read conveighs . notes, typically marginal, from the original text notes for div a -e the authors naturall averseness from writing of books . that there was a kinde of necessity urged him to write what he has wrote hitherto . the occasion of writing his psychozoia . as also of his poem of the immortality of the soul. his satyrical essays against enthusiastick philosophie . the great usefulness of his enthusiasmus triumphatus and of this present treatise for suppressing enthusiasme . the occasion and preparations to his writing his antidore against atheisme and his threefold cabbala . the urgent occasion of writing this present treatise , as also of his discourse of the immortality of the soul. his account of the inscription of this present treatise . revelat. . his apology for his so copiously describing the animal life . and for his large parallel betwixt christ and apollonius . the reason of his bringing also mah●●et upon the stage and h. n. and of his so large ●xcursions and frequent expostulations with the q●akers and familists . that the wonderful hopes and expectations of the religious of the nation , yea of the better-meaning fanaticks themselves , are more likely to be fulfi●led by this happy restoring of the king then by any other way imaginable . wherein consists the very essence and substance of antichristianisme . that the honour of beginning that pure and apostolick church that is so much expected seems to have been reserved by providence for charles the second our gracious soveraign , with pregnant arguments of so gl●rious ●n hope . the reasons why he did not cast out of his discourse what he had written concerning quakerisme and familisme , notwithstanding the fear of these sects may seem well blown over through the happy settlement of things by the seasonable return of our gracious soveraign to his throne . the reason of his opposing the familists and quakers above any other sects . his excuse for being less accurate in the computation of daniels weeks . as also for being less copious in the proving the expected restorement of the church to her pristine purity ; together with a description of the condition of those happy ages to come . that this discourse was mainly intended for the information of a christian in his private capacities . what points he had most probably touched upon if his design had urged him to speak any thing of church-government . revelat. . . a description of such a bishop as is impossible should be antichristian . why he omitted to treat of the reasonableness of the precepts of christ. that the pains he took in writing this treatise were especially intended for the rationall and ingenuous . his apology for the sharpness of his style in some places . an objection against mr. mede 's apocalyptick interpretations from the supposed sad condition of all adherers to the apostate church ; with the answer thereto . the adversaries reply to the foregoing answer , with a brief attempt of satisfying the same . an apology for his free dislike of that abused notion of imputative righteousness . his defence for so expresly declaring himself for a duly-bounded liberty of conscience . notes for div a -e a the word of god. b the divine word . c god. d the first-born son of god. john . . see further of this subject book . c. . sect . . and chap. . throughout . chap. . v. . chap. . v. . cor. . job . , . heb. . . * the spirits of just men made perfect . * he descended into hell. * hades , ordinarily translated hell. * he descended . * to descend into hell. * for i will go down into the grave to my son , mourning . * to h●ll , or ha●●● . * into an obscure and invisible , whether the air , or some subterraneous place . * the invisibility and uncolouredness of the air is called hades or hell. * hades . notes for div a -e * see my treatise of the immortality of the soul , book . chap. , , , . * see my treatise of the immortality of the soul , book . chap. . sect . , , . and chap. . throughout . book . chap. , . * see the immortality of the soul , book . chap. . lib. . lib. . psalm . , . job . , , . * a divine man. * a divine daemon . * a divine angel . * see further of this , book . chap. . notes for div a -e * see cabbala philosophica on gen. chap. , and . * the natural iupiter . * i. e. the natural philosophers called the sun the minde or soul of the world . but the world is called heaven , which they name iupiter . * see book . chap. . sect . . * see further of this , book . chap. . rom. . , . acts . . * the inward word . * the outward word or speech . cor. . . tim. . . john . . lib. . * adversus valent . cap. . * therap . l. . * in protrepi : see purcha● his ●ilgrim . part . book . chap. . * i. e. that he burnt his own son , offering him as an holocaust , according to the customes or supersti●ious rites of the canaanites . * the sacrifices of the dead . many angels of god having to doe with women , begot insolent and injurious children , & despisers of all goodness , by reason of their confidence in their own strength . lib. . * the fabulos time . * heroical . ephes. . . notes for div a -e john . v. . need , security or confidence in predestination or the decrees of god , and hope of worldly honour and preferment . luk. . . mark . , , * luk. . . * in types . * in words . * it is for the same author to restore what had perished , who had made what before had no being . cor. . . john . ● . * see book . chap. . sect . . lib. . lib. . notes for div a -e john . . matth. . , . wisdom , chap. . , . cor. . . * see book . chap. . * see my discourse of the immortality of the soul , book . chap. . * mark . . * see book . chap. . matth. . matth. . . see book . ch . . sect . . heb. . . * see book . chap. . sect. . act. . . act. . . * the moral meaning of a fable . * see enthusiasmus triumphatus , sect . . art . . * see iohan. andr. confus . secta mahometanae , cap. . acts . , , . acts . . hebr. . . * acts . . * acts . . * acts . , . * acts . . * acts . . * acts . . * acts . . * acts . . * acts . . and ch . . v. , , , . * acts . . * acts . , . and ch . . ver . , . * see book . chap. . * hebr. . . * john . ▪ * see chap. . sect. . in the fifth-trumpet vision , where the hypocrisie of their zeal in this point is discovered . see iohan. andr. confus . sectae mahometanae , cap. . * see chap. . sect . . in the vision of the fifth trumpet . isaiah . . * in his fairy queen , book . cant. . * revel . . v. , , , , , , &c. * grot. in apocal. cap. . . * dan. . . & chap. . . * chap. . . * vers. . see mr. mede de numeris danielis . * revel . . . * grotius in dan. . . revel . . , . * verse . * verse . * chap. . , . * another angel . rev. . , . * revel . . . * revel . . . * revel . . . * the thousand years upon earth . * thousands of years never to be ended . * rev. . , . * chap. . * chap. . . revel . . * rev. . , . * verse , . * verse . * verse . * rev. . . * verse . luke . . revel . . . * revel . . . * revel . . . * revel . . . * rev. . , . * see book . ch . . sect . . * revel . . . * revel . . . * verse . * verse . * the third part . * verse . * antiq. lib. . cap. . bell. jud. lib. . c. . acts . . * verse . * rev. . , , . * verse . * verse . * verse . * verse . * rev. . . * verse . * see chap. . sect . . * verse . see book . ch . . sect . . * macrob. saturnal . lib. . cap. . * as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and others . * see chap. . sect . . * ver. , . ver. , . * verse . * verse . * verse . * verse . * verse . * verse . * verse . * verse . * verse . * vers. . * vers. . * vers. . * revel . . . * the world . * kingdomes . * vers. . * vers. . * vers. , . * revel . . . * revel . . . * revel . . * revel . . . * revel . . . * revel . . . * vers. , . * vers. . * acts . . * rev. . . * vers. . * rev. . . * rev. . . * vers. . * vers. . * vers. . * rev. . . * see mr. mede's comment . apocalypt . upon this . chapter . * verse . * revel . . . * vers. . * rev. . . where it is the beast , namely the two-horned beast , not the image of the beast , to which the number belongs . * vers. . for it is the number of a man. * chap. . . * verse . * rev. . . * rev. . . * revel . . * verse . * revel . . . * verse . * verse . * verse . * verse . * rev. . * rev. . . & ch . . . * vers. . * ch. . . * dan. . . * chap. . * chap. . . * verse , . * rev. . . * revel . . . revel . . * chap. . sect. . revel . . . * vers. . * revel . . . notes for div a -e matth. . . * acts . v. . thess. . , . pet. . . pet. . . pet. . . * pet. . , , , . & chap. . . pet. . , , . pet. . . * see book . chap. . sect . . and ch . . sect . . * act. . v. . see book . ch . . sect . . cardan de rerum varietate lib. . cap. . idem lib. . cap. . see henningus grosius his magica de spectris , lib. . sect. . see machiavel de republica , lib. . cap. . cardan de rerum varietate , lib. . cap. . see ioan. garibus , de phaenomenis system . . joseph . de bello judaico , lib : . cap. . dan. . * after the manner of a river . * see book . ch . . of that treatise , as also chap. , , . * see book . ch . . sect . . see my treatise of the immorality of the soul , book . ch . . * ibid. book . chap. . see my treatise of the immortality of the soul , book . ch . . sect . . plin. natural . histor. lib. . cap. . joseph . acost . histor. of the indies , book . chap. . jos. acosta lib. . cap. . cardan . de rerum varietate , lib. . c. . plin. histor. natur. lib. . cap. . * see my treatise of the immortality of the soul , book . chap. . sect. . also chap. . and . . pet. . wisdome chap. . v. . * see my treatise of the immortality of the soul , book . chap. . sect. . john . . * see book . ch . . sect . . * see book . chap. . sect . ● * see the immortality of the soul , book . ch . sect . . * mat. . , . * see book . ch . , , . * in my antidote against atheism , and my treatise of the immortality of the soul. see book . ch . . * see book . chap. . sect . , . * enthusiasm . triumphat . sect . . * see his introduct . ch . . . and chap. . . * see his prophecie of the spirit of love ch . . . * his exhort . ch . . . * ch . . . ch. . . * ch . . . also . . * ch . . , . see his evangelie , ch . . * chap. ● . . see revel . d●i cap. . v. . * evangel . ch . . * chap. . * exhortat . chap. . . * see book . ch . . ad . see enthusias . triumphat . sect . , , , , , . * see book . chap. . * see book . chap. . * see book . chap. . * see book . chap. . sect . . * see book . ch . . sect . . * see his glasse of righteousness , book . chap. . king. . . revel . chap. . v. . see grotius upon the place . acts . v. . * see book . ch . . and . * see book . chap. . sect . . * chap. ● . v. , . * chap. . hebr. . v. , . hebr. chap. . v. . hebr. ● . v. ● , , , ● pet. . . acts . v. . acts . , . see book . chap. . sect . , , . cor. . . chap. . sect . . introduct . ch . . . * see book . ch . , & . evang. regni , cap. . evang. regni , cap. . & . * see enthusiasm . triumphat . sect . . artic. . * see h. n upon the seven deadly sinnes . * epist . chap. ● . see revelat. dei , cap. . sect . , , , . revel . dei , cap. . sect . , , . * grotius de religione christiana , lib. . notes for div a -e * see book . ch . . sect . . kings ch . . v. , , , , , . * in his de admirandis naturae arcanis , lib. . dialog . . * see chap. . sect . , , , . &c. and chap. , , . genes . ch . . ver . . * see book . chap. . sect . , , . haggai . v. , , , . vers. , . * see ezekiel . v. , , , , . malach. ch . . v. . * the septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad consummandam praevaricationem . see revel . . v. . * ● coloss. . . * see book . chap. . sect . , , . see sarrav . epist. pag. . 〈◊〉 histor. ab exc●●●● n●ronis lib. . cap. . see book . chap. . sect . . * see hulsius de messia pag. . and hornbeck l. . c. . * see book . ch . . sect . , , , , . * as if they meant it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * genes . chap. . v. . and chap. . v. . also chap. . . see chap. . sect . . antiquitat . judaic . l. . c. . * see c. . sect . . * see further ch . . sec. , . and ch . . sect . . * see lucian his philopatr . micah . . see grotius on psal. . v. . * acts . v. . * chap. . sect . . * see book . 〈…〉 . * 〈…〉 book . chap. . * see book . chap. . sect . . * book . ch . , , . * de motibus part . . cap. . * de motibus part . . cap. . * alcochodon est stella virtutis , ex qua de annis quibus natus secundum naturae cursum victurus est judicium sumitur , nisi ratione directionis vel alterius violenti & subiti casûs vita nati citiùs abrumpatur . see origan . de effect . part . . * see book . ch . . sect . . also immortal . book . ch . . sect . , , . * see sect . . see sir christopher heydon his defence of judicial astrology , c. . p. . * see sect . . * see sect . . * see chap. . sect . . * see sect. ● . * see chap. . sect . . * see sect . . see origin . par . . cap. . see his defence of judiciall astrology , cap. . * sect. . * sueton , in vita domitiani sect . . * john . . * see book . ch . . sect . . notes for div a -e matth. . . matth. . . * see book . chap. , & . james . . *** infallible doctour , impetious father or master , obtruding upon his own authority other doctrines then christ hath taught us . *** infallible doctour , impetious father or master , obtruding upon his own authority other doctrines then christ hath taught us . *** infallible doctour , impetious father or master , obtruding upon his own authority other doctrines then christ hath taught us . * quò quis inter vos majorem in ecclesia dignitatem obtinebit , còsciat sibi non plus imperit concessum , sed plus oneris injunction . grot. isa. . . * pet. . . rom. . , . cor. . , , &c. isa. . . joh. . . . pet. . . ver . . * or , power . psalm . , . tit. . . jam. . . john . . rom. . . * see also apocal . . . hebr. . . gal. . . sect. . rom. . , . ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo in his allegories . and in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see also in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose . and in his de nominum mutatione , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ** 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philo in his allegories . and in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see also in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose . and in his de nominum mutatione , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * phil. . . sect. ● . joh. . . . pet. . gal. . . eph. . . joh. . . tit. . ephes. . matth. . . ● cor. . . hebrews . luk. . . matth. . . hebr. . . * luke . . * from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rectus ▪ isai. . * from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtenebratus , atratus fuit . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infernus , à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petiit . ver. , , . ver. . ver. . * see chap. . sect . , , . ver. . ver. . * esay . * from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deus . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siccitas . psalm . . proverb . . . prov. . . pet. . . rom. . , . acts . . * ephes. . . * thes. . . john . . john . . matt. . . psal. . . wisd. . . joh. . , . * joh. . , . * ad autolycum , lib. . see book . c. . sect . , , . joh. . * book . c. . sect . . revel . . , . mark . . matth. . ● . john . . num. . . * chap. . . * book . chap. , , . * cor. . . isa. . . psal. . matth. . . philip. . . pet. . . luk. . . ● tim. . . pet. . ● . heb. . . colos. . . revel . . . mark . . cor. . . tim. . . pet. . , , . zeph. . . wisd. . . * heb. . . cor. . . tim. . ▪ ●sa . . . ●●ov . . . act. . . levit. . . isai. . . notes for div a -e book . c. . sect . , , . and c. . sect . , , , &c. * exod. . . * gen. c. , & . exod. c. , , , & . philip. . ● * revel . . . john . . tim. . . pet. ● . ● . * see grotius upon the inscription of the new testament . see exod. . . john . . gal. . , , , &c. book . . c. . sect . . * philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ** philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ** philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * see book . chap. . sect . . * philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as if israel were also to be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying videre , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deus . psa. . . rom. . , , . hom. iliad . phil. . . ephes. . . hebr. . . john . . john . . book . ch . . sect . . book . ch . . book . ch . , , , , , , , , . book . c. . * book . ch . . sect . . matt. . . book . c. , . isai. . , . thess. . . notes for div a -e cor. . . john . , ▪ sam. . . pet. . . eccles. . . gen. . . book . c. , . john . . * john . . gal. . . pet. . . cor. . rom. . . * which qualification is all along supposed in this question , otherwise the falsities of a religion cannot so rightly be conceived any commands of god , but a blindness and darkness the religionist has brought upon or continues to himself through his own hypocrisie and wickedness . * so it is to them that are sincere , but in those that are not it is like the stopping of the ears against the reading of the law in a known language . act. . . * see chap. . sect . . act. . . act. . . joh. . , . psa. . . heb. . . rev. . . * see book . chap. . sect . . * book . c. . sect . . also c. . sect . , . rev. . coloss. . . john . . gal. . . john . . john . . cor. . . truths defender, and errors reprover: or a briefe discoverie of feined presbyterie dilated and unfolded in . distinct chapters. the first, shewing what english presbyterie is. the second declareth what the failings and errings are, in the practise of those that have constitution by ordinance of parliament. the third chapter discovereth the conceited fancies, of such as minde not parliamentary directions, either for their own constitution or execution and yet denominate themselves presbyterians. and both parties being found guilty of transgression, are admonished to repentance, according to the rule of the word of the lord, that commandeth his servants, saying, thou shalt in any wise rebuke thy neighbour, and not suffer sinne upon him, or as it is in the margent, or thou beare not sinne for him levit. . . and also capt. norwoods declaration, proved an abnegation of christ. / by j.g. a servant to, and lover of the truth. graunt, john, of bucklersbury. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) truths defender, and errors reprover: or a briefe discoverie of feined presbyterie dilated and unfolded in . distinct chapters. the first, shewing what english presbyterie is. the second declareth what the failings and errings are, in the practise of those that have constitution by ordinance of parliament. the third chapter discovereth the conceited fancies, of such as minde not parliamentary directions, either for their own constitution or execution and yet denominate themselves presbyterians. and both parties being found guilty of transgression, are admonished to repentance, according to the rule of the word of the lord, that commandeth his servants, saying, thou shalt in any wise rebuke thy neighbour, and not suffer sinne upon him, or as it is in the margent, or thou beare not sinne for him levit. . . and also capt. norwoods declaration, proved an abnegation of christ. / by j.g. a servant to, and lover of the truth. graunt, john, of bucklersbury. [ ], p. printed by matthew simmons, next doore to the golden lyon in aldersgatestreet, london : . the epistle dedicatorie signed: john graunt. annotation on thomason copy: "july. ". reproduction of the original in the british library. eng norwood, robert, -- captain. presbyterianism -- england -- early works to . christianity -- early works to . a r (thomason e _ ). civilwar no truths defender, and errors reprover: or a briefe discoverie of feined presbyterie dilated and unfolded in . distinct chapters.: the first graunt, john, of bucklersbury. c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion truths defender , and errors reprover : or a briefe discoverie of feined presbyterie dilated and unfolded in . distinct chapters . the first , shewing what english presbyterie is . the second declareth what the failings and errings are , in the practise of those that have constitution by ordinance of parliament . the third chapter discovereth the conceited fancies , of such as minde not parliamentary directions , either for their constitution or execution and yet denominate themselves presbyterians . and both parties being found guilty of transgression , are admonished to repentance , according to the rule of the word of the lord , that commandeth his servants , saying , thou shalt in any wise rebuke thy neighbour , and not suffer sinne upon him , or as it is in the margent , or thou beare not sinne for him levit. . . and also capt. norwoods declaration , proved an abnegation of christ . by j. g. a servant to , and lover of the trvth . london , printed by matthew simmons , next doore to the golden lyon in aldersgatestreet , . to the right honourable john bradshaw lord president of the counsel of the state of england . meeting of late ( my lord ) with some strange undertakers in point of church-governement , who thought they had done well , and yet missed at a great distance the marks both divin and humane , not onely in that which concerned their impowerment , but also thier direction for government , and finding my brethren injuriously dealt withall , and over-mastered by more then ordinarie insultation , i could do no lesse there & then , but defend them by my advice and counsell , which did so seasonably relieve and refresh them , as that they earnestly desired , that i would send them the like in writing , for their better satisfaction , and vesoluton in future times , whose christian importunity , hath so prevailed with my weake abilitie , as that i have made a briefe , yet a true discoverie of fained presbyterie : and notwithstanding your lordship , hath formerly taken notice , of the contents of the two first chapters , yet that experience i have had of your ready eare for hearing , and soundnesse of judgement in knowing , makes me bold to acquaint your honour with the whole discoverie , and therein especially with the contents of the third chapter , in which are such strang and new things , as i presume your lordship never read the like , and i humbly beseech , that my boldnesse may finde pardon of your goodnesse , & amongst your great offerings let this mite of mine receive acceptance from him whom the lord hath made his servant and yours , to serve him the great god of heaven and earth , and your lordship in a higher imployment . my lord , no sooner had i thought thus to conclude this short epistle : but presently was given me a grosse delusion of captain norwoods asserted under his owne hand . and wondring that such an impudent falshood should put on a face of confidence and boldnesse , i thought it my duty to the common-wealth in a few words , to breake his bands of ●ruths restraint asunder , as sampson arose , and cast away the strumpets intanglements : and because i have declared before against these approbrious injuries offered to the misterie of godlinesse , touching our lords personall death and resurrection , i thought good to add them , and this to the aforesaid discoverie , commending all to your honours meditations , who am alwayes ready to serve you , john graunt . a discoverie of fained presbiterie . first , presbyterie is that regulate way of a religious christian profession , that is declared by the parliament . and secondly , feigned presbyterie is something denominated like it , being taken up at the pleasure and will of diverse christians , carrying on thereby an arbitrary way of bondage and slaverie towards their weake brethren , who give themselves up to the will and pleasure of such as erre , not knowing the scriptures , notwithstanding their pretence of church-government . the first chapter , shewing what english presbyterie is . for the first sort of presbyterie , it is such as authority instituted in anno . . and . by the power and vertue of divers ordinances of parliament : and first , we must take notice of such rules and directions , as doe enable each parish , to make choice of elders , and that is when a county or country is made a province by authority of parliament , that province divided by them into classis , in which classis respectively there are nominated ministers and others to be judges and triers , who are authorized to trie and examine the elected elders , which the parishes in the said classis shall present unto them , under the hands of the minister and church-wardens , and within dayes after election , to heare the exceptions against them , made and exhibited by any parishioner or others , in matters of ignorance or scandall committed within . moneths before , according to the descriptions of both enumerated in ordinance of parliament , october . . and as the triers shall judge , either to approve , or disapprove , the said elective elders , and when the convenient number , more or lesse , chosen by the parishioners , be approved of , then and not before , are they in capacity to act , that is to meet once a weeke or oftner ; and the congregationall eldership , consisting of minister and elders , or the major part of them are impowred to summon before them , the parishioners or any part of them , to examination in maters of ignorance and scandal , according to the particular heads , of each enumerated , in the ordinance before mentioned , and they are impowered further , to take an oath of such witnesses , as shall accuse the examined ; and as the eldership shall judge , to admit , and suspend them from the lords-supper , and further it is ordained , that of the congregationall elderships , are made and constituted all other degrees of presbyterian government , for by one minister at the least , and two ruling elders , sent from each congregation , is made and constituted the classicall elderships , who are to meet once a moneth , and by two ministers , and foure elders sent from each classis , is made and constituted the provincial-assembly , who are ordered to meet twise a yeare , and so by the like sent from the provinciall , is the nationall assembly made and constituted , who are alwayes to attend the high court of parliament . and it is also provided , that for the reliefe and righting of such as shall thinke themselves wronged in the congregationall elderships , that such shall have liberty to appeale from them to the classis , from the classis , to the provinciall , from the provinciall , to the nationall , and from them to the parliament , if right may not be had otherwise : and further , each classis being constituted , they are also impowered for examination and ordination of ministers . the second chapter shews the errours and failings of this first , which is the best sort of englsh presbitery . for although this way and order was first ordained for the good and bettering of christian congregrations , yet wofull experience hath proved it to be very prejudicious and injurious , through the ignorance of some , and malice of others , against the streight way of the lord , and the children thereof , for whereas the elderships ought to have proceeded according to the rule , for the increase of grace , love and knowledge , and the maintenance of peace and amitie , for the flourishing of true and pure religion , instead thereof , they have acted by their owne corrupt mindes and wils , and vented their hatred and spleen , and have prevented truth , and promomoted falshood , and where there was quiet and peace before , they have now raised up discord and dissention , and instead of denying themselves , and bearing with , and edifying one another , they have destroyed and devoured each other , witnesse the third classis of london , and the assemby of syon-colledge , which committee as they call themselves , did declare in print to all the world , that this forementioned government was the will and appointment of jesus christ , and avouched it to be jure divino , and of themselves made additionall orders , without notice to , or leave given them by the parliament : that all elected elders of every parish , should have their names very fairely written , and set upon the church doore , desiring any whomsoever , that could make exception against any thre mentioned they should be heard , at such a time and place , where the triers would sit and receive all such accusations , they observing no rule or directions therein , provided by the ordinance of parliament , neither for the time limited , nor the particulars enumerated , nor the competetency or number of witnesses required , whereby illimited jurisdictions , innovations , and arbitrary proceedings may be avoided , and as this lawlesse committee then , and the triers afterwards declared their owne wils , so they all acted as corruptly ; for i knew a man then chosen an elder in one of the parishes of the third classis , whose election was with the greatest freedome and affection of the parishioners , as any that hath been chosen , the man being auntient in the congregation , and had gone through most offices amongst them , and it so fel out at the same time , there was another younger , yet a richer parishioner , chosen also , that was one of the triers nominated in the ordinance , who causelesly , divers times before had declared himselfe an opposer , of the former , and in the vestry he affirmed , the party they had chosen should never be allowed of , and presently used all his endeavour , to finde cause of exception , in such a malicious and inveterate manner , as the whole parish tooke notice of it , so that at the next vestry , some of them blamed him , that the state having appointed him a judge , he should so maliciously make himselfe the accuser , the prosecutor , the condemner , and executioner and all : to whom he made this answer againe , he whom you have chosen shall never be allowed of , and i will never give him the right hand of fellowship , nor be reconciled unto him ; upon his thus speaking , the opposed elder desired the parish to take notice of two things , in his implacable adversarie ; first , that he sets up his owne will , above the ordinances of parliament , which gives you power to choose your owne elders , and leaves it not to his perverse will and pleasure , and againe he supersedes all the rest of the triers and judges , for the ordinance refers the tryall and approbation to nine men , or any fix of them . and secondly , he exalts himselfe above god , and his ordinances , in saying peremptorily againe and againe , i will never be reconciled ; for gods word commands , and his servants beseech the contrary ; wherefore i pray ( said he ) observe what an unworthy elder , and judge you have chosen to governe you , for his opposition is not so much against me , as against you all , for your yea , is his nay , and you claime a publique interest in me , but he denies it you , from the which to be excused , tends to my particular ease and freedome ; and truly , as this his beginning was vile and corrupt , so his prosecution abundantly exceeded in hatred and malice , for in all hast , he caused divers exceptions to be drawn up against him , which he pretended to be scandalous , both in practise and judgement , and upon summons , the accused appeared , and after their clerk had read the exceptions , he required a copy of them , which being denyed by the prolocutor , ( which afterwards through much importunitie was obtained ) he then presently disclaimed and disavowed so many of them as tended to practise , and that most of them were false in many respects , and requiring them to proceed , by the rule limited to a year before , for the time , the enumeration in the ordinance for the particular matters , and two honest christians at least for evidence ? doe you tell us of the rule wee should walk by ( say they ) we would have you know we are not tyed to the letter of the rule , but the meaning of it , is left to our judgements : i hear you , said he , but i never heard before of a mystical humane law , & i tel you all plainly , that if you wave the letter of the ordinance of parliament , which is your direction to trie me by , then i would have you know , i have as much power to try you all , as you all have to trie me ; and added that he was sorry to finde them so unlimited and arbitrary in their proceedings ; and because the exceptions in practise were vaine and frivolous , and no way ordered by the ordinance , i will not now mention them , but referre them to another day of hearing , and proceed to give you a breviate of the exceptions touching scandalous judgement : the first was that he had affirmed , that the first day of the weeke was not commanded in gods word to be a sabbaoth . he answered , i have so affirmed , and if it be an errour so to say , then shew me it commanded in the word of god , to which they did not reply , but proceeded and said , it was further objected against him , that he denied the moralitie of the sabbaoth . he said , before i can properly and clearely answer you , i must aske you a question , what you meane by sabbaoth , whether the signe or the thing signified ? and also what you meane by moralitie , because , i do not finde the terme in our english tongue , used in the scripture ? the prolocutor or moderator , being at a pause , i answered , i affirme that the command of the seventh day , extended not to the christian gentiles , and i think you are all of my mind , or else you would observe , and not prophane it as you doe . secondly , i do hold that which the seventh dayes rest did signifie , doth remaine and continue to the end of the world , and in some respects forever also , and pulling out a bible out of my pocket , read part the of third and fourth chapters of the hebrews , and opened to them those scriptures , that speak of the sabbaoth , or rest of god , before mentioned , also by the prophets david and isaiah , saying , to day if you will heare his voice , harden not your hearts , least you enter not into his rest , &c. and againe , wee that have believed , have entred into his rest , and have ceased from our workes , as god did from his , proving to them by the scriptures , that the rest that remained unto the people of god , was a spirituall rest , and not a corporall , and you that are ministers here , said he , know well enough , that it is concluded in the harmony of all christian churches , their confessions , that the command for sanctifying the first day of the weeke , is an ordinance of the church , but they being weary of his exposition and exhortation , they replyed little , and less to the purpose , but proceeded to further exceptions , and said , that he was accused for affirming , that divine examples , doe not alwayes binde the conscience of a christian , to which he answerered , that in saying so , he said no more , then what themselves justified , for said he , there is a divine example , that the baptizer and the baptized , descended personally into the water together , and you baptizers follow not this holy example ; they replyed , it was not the custome of this country : behold said he , your hands and your tongue , and all that you doe , is against you , to justifie that to be lawfull in your selves , which very thing , you accuse in me for a scandalous exception ; these and such like , they debated some three or foure houres , but i will not tell you for shame , how shamefully they parted from my friend , least you should be ashamed to heare it : but to put a face upon the businesse , they summoned him twise or thrise afterwards , to make him wait , but they durst not dispute , and he finding their delayes , were to the parishes prejudice , in their right , and for their satisfaction , he made the case knowne to that worthy , and now right honourable counsellour , whose place is too high to declare his name , in so low a discoverie as this ; yet i cannot doe lesse , then tell you his judgement was , that the triers had much wronged the accused , in not bringing his accusers , face to face , according to ordinance of parliament , in such cases provided , and commanded him to tell them so from him , which message he delivered to them , the next time they sate ; which when they heard , they told him they did not believe him , wherupon he required them as they had power to take an oath , so they would give him his oath to confirme the truth of it , and when they would not , required what answer he should returne to him that sent him , they said , that they could not approve of him to be an elder , he desired their reasons , and their hands for his removing , that the parish might choose another , all which they unworthily denyed him , notwithstanding the ordinance required them . if such grosse injuries as these , through selfishnesse and carnalitie , have been done by the best and choicest presbyters , by the judgers and triers , such as were heedfully and consideratly appointed , by immediate authority of parliament , and if it be so with the best , what can wee expect from the choice of the multitude , both parochiall and classicall , of which if i had but time to tell you , would make both your eares to tingle , to heare what ignorance , contradictions , nonsense & impentenency they are guilty of , besides their pride , vaine glorie and hypocrisie : yet a hint of it you shall have in the chapter following . the second sort of english presbyters , are such as take upon them the name of the former , and are in some practises like them , but wholly without institution by authority of parliament , who in their practise heed not , but are opposers both of the law of god and man . therefore the third chapter discovereth the conceited fancies of such as have no authority for their practise , but their owne inventions . first , for the constitution of their church-officers , they minde not the ordinances before mentioned , thereby to be made capeable for election , nor to be impowered being elected , and allowed , but according to their owne inventions , goe on in the name of presbyterians , and choose elders and deacons , whereas the parliament knew well , that the office of deacons was sufficiently already provided for , by divers acts and statutes under the name of church-wardens , and over-seers for the poore , and therefore have wholly left out , that sort of church-officers , in their ordinances , thereby giving us a cleare evidence , that they never intended to destroy parochiall congregations , as these men unwarily doe but to reedefie and repaire them , by adding a helpfull , carefull , and watchfull office of elders , to those officers that were formerly , although they prove not as they were intended , and such as doe thus practise a presbyterian way in the parochiall congregations , not authorised as aforesaid , it is so farre from being beneficiall , as that it will prove wholly prejudiciall , and it tends more to a teaching sense of the supreame judicature of this common-wealth , then of obedience , of selfishnesse in judgement , then of sincerity of engagement , for if such as were ordained prove not to the purpose , what can we expected of them that ordaine themselves ? and if those faile that are regulated , what can wee looke for from such , whose rule is their will ? how helplesse are the people that submit to them , that are not provided for to appeale from them , to free them from the wrongs they shall doe them ? what defence shall a christian have from amongst them , for speaking the truth in reproofe of their false doctrine , you may judge what they will doe with you hereafter , by what they doe , and have done heretofore ; have they chosen themselves ? have they set up themselves above their brethren ? what good fruit can you expect from such evill plants ? and the choice they made was so strange and new , that as there is no example to paralell it , so there is scarce a dialect to expresse it , without smiling at it ; that such an unanimous people , such a great corporation , and constant communicants , so that i know not a more fuller , or willing congregation in this common-wealth , for frequenting gods publique ordinances , for these to be denyed the lords supper , for five yeares together by the same teacher , that all on a sudden , through imposing a new fancie of his owne devising , neither warranted by the law of god or man , but destructive to both , yet all that now would follow , and daunce after his pipe , should be admitted to that he had so long time detained , & yet now also publiquely declared that all that would not ob●y his humane invention should not presume to come to the communion , and thus he conceived and brought forth vanity , for being in the pulpit , desiring the people to meet him next morning in the church , and some fourscore of many hundreds appearing to him , he then taught them a necessity of believing his humane conceiving , to be sound doctrine and then and there , to choose a minister , and church-officers of their own devising . and the first question he askt them , was , who they would choose for their minister , and with one voice they chose himself , a fair election to choose one out of one , and he being chosen in such an unwarantable manner as this , and accepting thereof he told them that as they had made choice of their minister , so now they must proceed to choose other church-officers , and for my assistant , i choose mr. maior said he , and mr mayor presently chose for his assistant , an alderman , then the alderman chose a. and a. chose b. and b. chose c. and c. chose d. and so one chose another , till eight elders were chosen to the minister , or rather chose themselves , and then by their teachers direction , the last elder chose the first deacon , and so from the first , one chose another , till there was as many deacons begat as there were elders , and officers multiplying so fast , from so small a number assembled , they presently tooke counsell together , how to officiate , and so at that instant , appointed two weeke dayes , before the next lords day , to give attendance to examine communicants , and some did come and were admitted , but others who better knew the difference betweene will-worship , and true worship , forbore , and heard themselves forbidden that , by man , which gods word did allow them : now in this respect , those you have for so long time heretofore condemned , shall rise up in judgement against you , and be justified in comparison of you , for as they wave the rules of authority , and in that are blameable , as you are , yet they doe it without doores , and not within , they leave all quiet at home , from whence they goe , whatsoever they doe abroad where they are , but you befoul your own nest , set fire of your own house , cause divisions and dissentions in your owne congregation , that before was quiet , so that nothing can be expected from you , by your owne doings , but confusion and destruction ; wherefore i advise my friends that are free , not to medle with such as are subject to change . and these things being so , for my brethrens cause i must speake , and for the truths sake , i cannot keep silent ; my brethren are captivated and inslaved , and the truth is with-held in unrighteousnesse , by such as exalt themselves above all authority , that is , all that are called god , for as their discipline , as they call it , is warrantlesse both for matter and frame , so are their doctrines , which forces me by way of discoverie , thus to dissect and anatomize the whole body , or rather a monster of this fained presbyterie . not long since it is that i heard this minister on mich. . . in these words , and they shall breakr their swords into ploug-sheares , and their speares into pruning-hoocks . affirming the prophet in these words , prophesied of the churches state and condition under the gospel , before the lords comming or generall resurrection , on whom should be poured forth such great gifts of the spirit , that they should in converting men unto god , turne their finnes into graces , and their wickednesses into rightousnes o strange ignorant unheard of expression ! not only contrary to divine , but naturall principles , how will this teacher prove , that that evill must be turned to good , which god commands to be cast away , broken off , killed , and forgotten , a thing so contsary to grace , that the fountaine thereof washes it away , , from the truly converted , the minister endeavoured to prove this doctirne by a paralell scripture where wolve are turned into lambs , and smarling dogs into harmelesse sheepe , as he said , alluding to isaiah . . the wolfe shall dwell with the lamb , and the leopard shall lye down with the ktd , &c. now the gentleman is not alone in this last exposition , for many others besides him , have declared the same mistake , neither is this last scripture paralel to the first , for this last proves evill creatures shall be made good , but not as you expound the first , that wickednesse shall be converted and turned into goodnesse : sir , i dare not use my strength , now i have you at an advantage , through your own weaknesse , but for your further information , i affirme , that neither of these places are figurative , but both litterall expressions , and teach not the doctrine of mans conversion , but the whole creations restitution , holding forth the state of perfection , and not that of regeneration , according to rom. . that when the sonnes of god shall be revealed or manifested , then also shall the whole creation in the apostles meaning , participate according to their abilitie and capacity , in the glorious liberty of the inheritours of salvation . and i further affirme , that the elect of god are never called in the scripture dogs and swine , as the reprobates are , because the truly sanctified never returne to their loathsome vomit againe , nor the purely washed , to wallow againe in their filthy mire , nor after putting their hand to the plough , to turne back , nor never shall tread the blood of the holy covenant under their feet , after they are throughly sanctified thereby , nor sinne willingly , in hating and despising the blessing after the true knowledge of it , and in this respect only , it cannot be said of the saints , as of the wicked , but such were some of yee , although in other respects it may be so said . now my conclusion shall be an exhortation to repentance , for when we have done , that we should not have done , the next way we are to take is to repent of it , therefore see how you have transgressed the rule , which saith , give unto god the things that are gods , and unto cesar the things which are cesars ; that is , to the supream power , whether it be in one or many , the things that pertaine to them , now both the law-givers require submission to their directions , that so there may be quiet and order in the common-wealth , without which you are not true thereunto , & so walk not according to your engagement , & for you to raise up a select congregation out of an authorized or legal one , it tends rather to strife and dissention , then peace and unity , and thereby as much as is in your power , deny that to cesar which belongs to him , and in so doing you deny god his due also who commands obedience to every ordinance of man for his sake , and for your conscience sake also . and for asmuch as you are all before named , faulty in one respect or other , i admonish you all to repent , and advise you to looke higher , then these outward externall administrations , which are common as well to outward christians , as to those that are inward , and labour for that holy-eye-salve , which will enable you to see and discerne those spirituall high and heavenly administrations , that none but the elect , called ▪ and sanctified , can understand or participate in such peculiar treasures , and priviledges , that the world can neither give nor take away , which will make us christians indeed , and members of the church of christ indeed , and true worshippers of god indeed , and to be approved ( though not of wicked men , yet ) of god , in whom i am yours to be commanded in defence of the truth . j. g. captain norwoods declaration , proved an abhegation of the truth of christs incarnation , discovering therby those strong satanical delusions , to which he is given up , even to the beliefe of lyes , in opposing the author of salvation the doctrine of regeneration , the hope of the second and better resurrection , and the glorious and endlesse reward in the world to come . and because wee are to deale with the old nicholitan doctrines which alwayes hath been and now are the depths of sathan , we must first premise such tenets of his , which are plainely avowed , or else from what he hath written , necessarily or absolutely concluded , remembring also that he will yeild to all manner of scripture readings , although never heeding their proper and distinct meanings , and i marvaile to finde this declaration in scripture expression , for as much as he and his have most wickedly affirmed , that the scriptures the old and new-testament is ante-christ , even that scarlet cloathed whore , which hath made the nations drunke with the wine of her fornications , now you shall finde this abhominable boldnesse accompanyed with miserable ignorance , of the faith the just doe live by , in that he knows not what the hope of true believers is they stand by . for page . and the last line , he is as corrupt in his expressions , as he is in his delusions , for the apostle doth not speake in his language of the saints bodies in the resurrection of the just to call them earthly , and beastiall , like the beastly spirit he is lead by , but being guided by the holy spirit of truth , cals them incorruptible , immortall , spirituall bodies &c. cor. . and proves plainely that the resurrection of the body ( that which the captaine denyes ) to be an unquestionable truth , by the common and dayly experience of the sowing and growing of seed , vers. , . thou sowest some bare graine of wheate or other ( which is not quickned except it dye ) but every seed comes up with its owne body , not bare , as it was sowne , but glorious or cloathed upon , so also is the resurrection of the dead , saith he , meaning man , its sowne in corruption , it is raised in incorruption , it is in dishonour when it is sowne , but it is glorious when it is raised , verse , . a more cleerer and fuller manifestation of this i made to mr royle in my defence following , in the , , , and . pages of lamp of light , as also in my first answer to him , the cure of deadly doctrine , page , . furthermore as capt. norwood doth in his confession of faith , pag. . in words acknowledge the divine nature of the second person in the trinity , as giving to him the name and title of infinite power and wisdome in creation , according to that which is written , by it all things were made , and without it , was made nothing that was made : so farr his expression is true , what ever his meaning be of the divine nature , but whereas he further saith , which is also called christ the first borne , or only begotten of the father , or the annointed , these titles or appellations cannot relate to his divine nature alone , but his humane , as the name jesus or christ was given to his person , when he was circumcised , his proper name by which he was known from other men so the prophet david in psal. . . applies the appellation of the first borne , to christs humane nature ; as a king in his glorious kingdome ( and yet not divided from his divine ) i will make him my first borne higher then the kings of the earth , pointing to the time when he shall take unto himselfe his great power and personall reigne : agreeing with another expression of his , in the psal. . . i have set my king upon my holy hill of zion ; that is , christ personally and not mystically , and by this name he cals his church and kingdome , also ephraim ( saith the lord by jeremiah the prophet ) is my first borne , jer. . . likewise the capt. applies the terme only begotten of the father to the divine , which most properly is applyable to christs human nature , his incarnation , and so doe the prophets and apostles speake psal. . this day have i begotten thee , god the father speaking to god the sonne , in and by david , and so the apostles testifying to christs incarnation , death and resurection , acts . . they prove it by the same propheticall words , foreteling of christs comming in the flesh , thou art my sonne , this day have i begotten thee , and they add for further proof of christs humanity , vers. . wherefore he saith also in an other psalme , thou shalt not suffer thy holy one to see corruption , psal. . which words point plainly to christs body in the sepulcher , and in proofe hereof the author to the hebrews is beyond all exception , for in this respect only of the personall suffering of death , he was made a little lower then the angels , who as touching his divine nature , he was above them , but in regard of his humanitie in suffering inferiour , now see ( most ignoble captaine ) how your opposition exceeds the cursed jewes crucifixion , for they did but kill that body of his which through the power of god was raised the third day , but you utterly destroy , deny , & annihilat that body , and roared it out dayly to your deluded disciples , that jesus christ is a quallitie , and no way to be conceived or understood personally for that you make an allegorie . observe further , that whereas this captaine unwarily hath joynd these termes annoynting and annointed together , thereby as he saith to declare the second glorie or manifestation of one unitie in the trinitie , and yet plainely abnegating and denying the humane nature of christ , how the infinitenesse of unction , in any true consideration can be said to be annointed within it selfe , implies finitenesse , and for as much as the finite annointed is inferiour to the fulnesse of annointing being infinite , i know not how he will cleere his owne words from obsurditie , but in this grosse mistak he concurreth with his friend mr. royle , which makes the letter of the scriptures , that speake of christs humane nature , to be but figurative expressions , and fulfild in every one of them by severall removes and degrees of dispensations , as you may see more cleerely opened in the . and . pages in the lamp of light following . againe , the capt. in page the second hath these words , the same christ i stedfastly believe to be my only and alone right , and life , and salvation , and so much , and so farre as i have attain'd him or it , or rather he or it is risen up or brought forth it or himselfe in me , so farre i judge my selfe to live or be alive , or saved , , or to have attaind salvation , &c. under which plausible words of his , lyes abundance of corruption and rottennesse , for he intends by the partie spoken of , not only himself , but every man also , and by him or it the light or life before mentioned , which he saith is inherently in all man-kind , as the soule in the body , and when he that is his fancied christ jesus , is manifested and revealed or raised , then is this salvation accomplished , the resurrection at the last day finished , and the world to come possessed , and all what glorie soever the scriptures speake of , or the saints of god hope for , is now compleated and perfecteded in men , in which insertion is included many grosse falshoods and absurd contradictions of the truth of god . first , that a mans happinesse and salvation proceeds from something within man , as he is man , and not from some one thing without him , and so becomes happy , by himselfe , or by something of himselfe , which was borne with him , and not by imputation of anothers righteousnesse from without him . and secondly , he overthrowes all future hopes whatsoever , and affirmes there is no other resurrection , glorie , or happinesse then what is enjoyed in men , in this cursed world , in this vild and corruptible body , by which it plainly appeares the man is both ignorant and destitute of the lively faith , and assured hope of gods elect , for which there needs no greater proofe against him then his owne confession , which wild and mad doctrine , is further discovered and condemed in the lamp and cure following . againe , the capt. seemes to vaunt much of his knowledge of heaven and hell , and saith that there is no other of neither , but what is now in mens bodies , a thing as strange as the rest , yet that he may be prov'd deluded , we must first consider that the terme heaven is variously taken , and hath different meanings in the scripture : first in a strict , secondly in a more generall sence ; in a strict sense , is sometimes meant the doctrine and beginning of the kingdome of heaven sometimes the righteousnesse of the kingdome , sometimes the children of the kingdome , sometimes the glorious kingdome it self altogether considered , sometimes the contenent and place of this kingdomes perfection . and secondly , in a more generall sense , the profession of the doctrine , and place of the kingdomes regeneration , now as i formerly told your brother royle , in cure of deadly doctrine , pag. . that the truth of tearmes is the preservation of proprieties , which here now i shall more cleerely open to you ; and sir , i pray take notice , for you to speake indefinitely , as you have done of a tearme , which admits of such different exceptions , in so doing you have spoken altogether unprofitable , because in such cases , the definition shews the meaning , not the tearme , so that in the rule of reason , no man can expect a full answer to a doubtfull assertion , yet that you may be answered we will presume your intention that , by the tearm heaven , you meane the place , and everlasting glorious salvation of the saints , now the scripture shews the place , in which they shall injoy eternall salvation to be without them , i go to prepare a place for you , ( saith their lord ) again i wil prepare a place for my people , & they shal be removed no more , now this holie place promised , is the new heavens , and new earth , in which dwelleth righteousnesse , in which place there shall be no evill nor sinne , nor curse , nor death nor sorrowing , nor crying , even such a place of holinesse and perfection , as adam injoyed in his innocencie , which place was not contained within his body , but his body within it , he personally had dominion over all the whole cr●●tion , and not all the whole glorious creation contained within his person , but as it was without the holy man in his innocencie , so it shal be with christ their king , & the whole house of jacob in their excellencie in the world to come , whereof the prophets speake , in which all things ; that is , all created things shall be subjected and subdued under christs and his saints feet , heb. . and then also shall the kingdomes of this world , become the kingdoms of our lord and his christs , where he and his saints shall reigne personally for ever and ever , and then all kings and kings subjects shall feare and fall downe to him , for all nations shall serve and worship him . consider likewise how the saints desired expectation is to be cloathed upon with their house that is from heaven , which is such an extraordinary glorie as moses & elias was cloathed with in the holy mount , which were visible and transparent beauties as wel as internal : and in the morning of the saints awaking , at the general resurrection they shal shine ( saith the prophet ) as the brightnes of the firmament , and as the stars for ever and ever . and so saith our saviour and emanuel , as truly god , so truly man , whom you despise and scorne , thus understood and acknowledged , neverthelesse at the end of this world , when the time of separation shall be betweene the children of the kingdome , and the children of the wicked one , then shall the righteous shine forth as the sun , in the kingdome of their father , and this is added , who hath eares , let him heare , which hearing eare , your declaration shews you have not , as certainely as any thing you want in the world besides , and when these things come to passe , as truly speedily they shall , then shall you be forced to confesse a hell without you also , as well as a hell within you , and condemned with shame , and cloathed with confusion , as with a mantle , when the undying worme is spread under you , which shall also cover you ; then shall you see him and his , whom you now blaspheme and persecute , to be personally glorified , but your selfe justly and everlastingly tormented and condemned except you repent : in the meane while i leave it to all people , to whom these presents shall come , to judge if you be not a lying deluded prophet . and as i feare not to undertake the captaine of my lords enemies , although he be an uncircumcised goliah , and ▪ a leader of the hoast of the huge camp of the philistims , the lords adversaries : so i feare not likewise to reprove all such ministers , of all denominations , that pretend to feed and lead the lambs army , and to be shepheards of gods holy flock , and yet doe let such wolves as these , to worrie and destroy the harmelesse sheep , and so smite the shepheard , as to kill and crucifie him the second time , and this done , not in a corner but in the sheepfold , before all their faces , and yet not one of you have had a word to speake , for your pretended master , nor his faithful servants , i could tell you where in london and westminster , both publiquely and privately , by men of your owne coate as you call them , as well as by others at yorke and canterbury and all over the nation , of which the cure behinde will tell you more , how these corrupt , abhominable and rotten doctrines have been plainly advanced and put to sale , to the killing of the head of christs church , and the poysoning of the members thereof , and yet not one of you all as i know of , have appeared in the cause of truth against them ; now how will you acquit your selves from that wofull sentence , and lamentable reward of unprofitable servants , without repentance i cannot tell you , but i admonish you all to looke about you , for the houre of account and reckoning is very nere comming , of which saith he that is your friend , come lord jesus , come quickly . j. g. these two letters came to my hands after i had fully concluded the premisses , which in regard they concerne the said capt. and his blasphemy , are thought fit to be here annexed . sir , my due respects presented unto you ; whereas i understood by a friend of yours , by accident , that you are now about or intend shortly to write , ( and that justly ) against one capt. norwood , a notorious blasphemer in our age , i could not choose but acquaint you with my thoughts upon this subject , viz. that without controversie , 't will be a very shame to the rabbies of this time , presbyterians & independents both , i meane , that pretend so highly on all sides to the truth of their master ( as they say ) and yet leave ( like hirelings as for the most they are ) his truth and poore flock , to be torne , and rent by ravenous wolves , and not once appeare , or so much as open their mouthes in publique , to speak a word in their behalfe : sir , the word long before declared is now fulfilled , that grievous wolves should enter , &c. men speaking perverse things , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. lovers of pleasure rather then of god , &c. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . whose god is their belly , whose glorie is in their shame , who minde earthly things ; to their shame be it spoken ; sir i have herein sent you a coppy of a letter writ to a schollar , mr simpson by name , by some sirnamed of holland , of whose congregation the said capt. was sometimes one , and by him excommunicated , as 't is reported : the language for some reasons is lattin as you see , the effects to delare some horrid blasphemies maintained by a goldsmith ( whose name i know not ) and the said capt. norwood : and in the conclusion a secret check to mr. simpson , as ( by his not preaching repentance ) being occasion to the said captaines apostasie , after whom it is justly feared , many blind ( their leaders being blinde ) will draw back and fall into perdition . sir , i have no more to say but this , that if the thing be true , then goe on carefully and prosper , and let this letter inclosed ( if you thinke good ) be added to your paper , and the printer will give you thankes , by which meanes this and the ensuing , and last age , may better discerne and reject the said captaines blasphemies which is the chiefe thing herein desired by london . june . your friend , philalethes . nudius tertiùs ( dom. ) conventui , cui presuisti , super insignis ob apostasiam tantum istius ad exitium usque & tenebras aeternas seipsum & alios ducentis norwooodi erroribus seu blaphemiâ potiùs & in deum suaque scripturarum eloquia sacra , testimonia veritatis aeternae certissima , tabernacula atque sua , & illa habitantes nefariis convitiis & execrandis accito , fortè quidèm adsui ; contra ipsum , atque nil certè nisi verum referentes ( de erroribus innuo tantùm rebus de navis venditione tunc , memoratis mihi penitùs ignotis ) quosdam audivi ; audita , verissimè prolata ac testata esse cognovi . sepè enim ( amici cujusdam primùm rogatu , ducis praedicti domi die dominicâ , quam plurimis undique illùc conglomerantibus interfui . aurifabrum atquequendam effrontem admodùm ore atque impio quasi tenebrarum spiritu inflatum , tibi audita , alia & in super quam plurima , e faenestrâ capite exerto , effutientem , inter quae saepissimè , & deum esse omnia , & omnia esse deum , animam atque ipsissimam esse {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , imò & deum ipsum esse , impudenti blaterantem ore , verbis praeterea conceptis , penultimâ die dominicâ , talia evomuit , scil. hic ( inquit ) peccatum antichristum esse , ille romanum pontificem ( vel romanorum summorum pontificum successio nem ) magnam illam meretricem babylonicam ( johanni , in apocalypsi perspectam ) esse dicit , alii atque alia de illâ somniant , assero autem ego ( inquit ) evangelium ( testimonia nempè divina ) magnam illam meretricem babylonicam esse , cum quâ scortati sunt reges terrae , quae atque natione : omnes & totius pene orbis terrarum populor scortationis suae vino sopitos inebriavit . plura insuper hisce non dissimilia , audaci admodùm ac fronte perfricti balbutire nequaquam horrentem , vel refugientem , audivi ; norwoodum atque ipsum in sui magistri , aurifabri nimirùm verba effutititia etsi , & horrenda , vel jurare tunc paratum fuisse , omnibus astantibus , luce meridianâ clarius perspectum esse constat . infanda haec tibi ( dom. ) super illis ( opinor ) dolenti , inaudita ipsa adhùc , & neoterica ratus , scribendo retuli , te atque & tuos , de praefato à vobis descito ejiciendo solicitudine haudquaquam obstrictos esse volo ; quùm ipsum jamjam , deum in notitiâ retinere nolentem , refipiscentiâ , humilium nempè ac pauperum , spiritu scilicet & corde contritorum dei servorum tenui quidèm statu & implacido , sibi jamdudùm & aliis quam plurimis hodiè delitentibus spretâ & posthabitâ , à deo in mentem judicii omnis & veritatis expertem mendacia atque obcaecatum absorbere inhiantem , traditum penes satanam , praesenti clarissimè constet . plura nolo , nisi quod te , ( dom. ) execranda ista praefata , odio habere , & in aeternum rejicere , & refipiscentiam ( cujus expers omnis , quisquis sit ille vel illa mortalium , adventu christi domini nostri novissimo , resurrectionis nimirum die omnibus divitiarum , voluptatum , requiei atque presentis scatentibus , quibus cordis praeputium non circuncisum est , soporis spiritu semper torpentibus , & callo obductis , otio & mundi praesentis perituri deliciis diffluere potiùs quam resipiscere , eligentibus , singulis atque cervice durâ & spiritu infracto , timendâ valdè , ac tremendâ , mundo & securo impendenti , celeri atque admodum nunc gressu advenienti , certè peribit ) tuos posthac , ut iram effugiant venturam aeternam , docere admonet london . die aprilis . penitus tibi ignotus finis . notes, typically marginal, from the original text notes for div a e- pet. . . the private christian's witness for christianity to the notional and erroneous apprehensions of the arminian, socinian, and deist of the age : with the easy and true means leading the prophane, meer professor, and lazy christian, to the same experience, as preservative against the infection of each, and against the ill example of the practical blemishes in lazy christians conversation. hamilton, david, sir, - . approx. kb of 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the private christian's witness for christianity to the notional and erroneous apprehensions of the arminian, socinian, and deist of the age : with the easy and true means leading the prophane, meer professor, and lazy christian, to the same experience, as preservative against the infection of each, and against the ill example of the practical blemishes in lazy christians conversation. hamilton, david, sir, - . [ ], p. printed for thomas cockerill ..., london : . attributed to sir david hamilton. cf. halkett & laing ( nd ed.). reproduction of original in cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- philosophy. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the private christian's witness for christianity : in opposition to the notional and erroneous apprehensions of the arminian , socinian , and deist of the age . with the easy and true means leading the prophane , meer professor , and lazy christian , to the same experience , as preservative against the infection of each , and against the ill example of the practical blemishes in lazy christians conversation . london : printed for thomas cockerill at the three legs in the poultry . . the preface by a friend of the author 's . since the fall of man by his rebellious sin , he incurr'd the forfeiture of his felicity , that principally consisted in communion with god. the divine goodness is like a sealed fountain , all comforting emanations are obstructed : divine justice is a consuming fire to all guilty and polluted creatures . the son of god by his precious merits and intercession , is a mediator of reconciliation and communion . all our ascents to god in spiritual duties , and his descents to us by communicating graces and comforts , are through christ . he introduces our persons into the divine presence , he purifies our services from their defilements and defects , and presents them with acceptance to his father . our communion with god is managed by the influences of the holy spirit into the soul , and the returns of the soul to god by the energy and efficacy of the spirit . in all the parts of divine worship , the spirit composes the mind , with the reverence of god's invisible and adorable majesty : he encourages our trust in his mercy , and raises our affections from earth to heaven . this is a difficult heighth which the carnal nature cannot arrive to . prayer is a duty of daily revolution , but cannot be performed in an acceptable manner without the spirit 's assistance . the holy spirit is the seal of god's love to believers , that can never be cancell'd ; that distinguishes them from the unrenewed world , and appropriates them to god. he first works those graces in the soul , wherein the image of god consists , and by illustrating them in the view of conscience , witnesses that they are god's children : he is therefore styled the spirit of adoption . the spirit ratifies the truth of the gospel to those who have felt his sanctifying and comsorting operations . there are some doctrines in the gospel of impossible discovery by the light of reason , and when reveal'd , are incomprehensible . now there is such evidence , beyond all exception , that the gospel is a divine revelation ; that any doctrine declared in it , though sublime and supernatural , and contrary to our carnal prejudices and passions , justly requires our assent to it . we must distinguish between the evidence of the object , and the evidence of the testimony . an object is evident by its own light , and the impression it makes immediately on the mind : thus it discerns between truth and falshood , between what is fair , and what is fraudulent ; as the eye sees the difference between the day and night . the evidence of the testimony , is , when the proof of the truth is resolved into the veracity and authority of god , who is infallible ; for he cannot be deceived nor deceive . now of the gospel's divine original , there are external characters and signs , and internal : of the external characters , miracles are the most conspicuous : of the internal , the sanctifying and comforting operations of the spirit in the souls of men are most sensible and convincing . for certainly humane nature , tho' assisted by moral counsels and constancy , could never produce such divine effects . the holiness and comfort that the spirit in concomitancy with the gospel , works in sincere christians , produces a more clear and strong assurance of its truth , than the sight of miracles . for holiness is an attribute as truly divine as power , and has a nearer affinity with the nature of god , 't is his peculiar glory . the cleansing and changing the heart of a sinner , the calming of the afflicted conscience , are a more eminent effect of power , than the turning of a wilderness into a paradise , or the laying storms and tempests . the sanctifying and comforting virtue of the spirit by the word , is a more inward and lasting proof than miracles . a miracle , like a sudden flash of lightning , astonishes men at the present , and causes them to consider what is proposed ; but when the surprize is over , they may neglect their duty : but real holiness in the heart and life , like the sun , irradiates the mind with a constant light ; he that believes has the witness within himself . inward experimental religion is perceived by the sense of them that have it , and cannot be so clearly demonstrated by words . who can see a taste ? from hence many ignorant and prophane persons expose the operations of the spirit to ignominy and contempt , as the dotages of enthusiasts . and doctrinal professors , who owe their religion to tradition and education , and are meerly titular christians , cannot understand and believe what the saints really enjoy . they are hardned in their unbelief , because many have father'd the bastards of their deluded fancies upon the spirit . but to shew the unreasonableness of this pretence , consider , it were strange that the low life of sense has perceptive faculties , that living creatures feel that they live , and the spiritual life , more raised and excellent than the rational , should not perceive it self . is it possible there should be such a prodigy , that the soul should live the life of holiness and joy , like a plant , without the knowledge of it ? or , because many are deceived with a false light , and pleased with a delusion , does it follow that those who have vital experience of religion , are deceived ? one may dream that he is awake , but a man that is awake knows himself to be so : the delusion of one doth not weaken the assurance of another . if it be enquir'd , how shall we distinguish between the genuine operations of the spirit , and the spurious and counterfeit ? a clear answer may be given . . by the light of the spirit we may discover and know his operations . this is no vicious circle . i know i have a reasonable soul , by the light of reason : for the understanding that discovers other objects in the direct act , is the object of it self in the reflective act . thus i know that i have the holy spirit as a principle of divine life acting in me by the light of the spirit . . it is the peculiar character of the spirit 's operations , they are all in consent and congruity with the word of god , for he is the inditer of the word , and cannot contradict himself : they make men more holy and heavenly ; and as the star directed the wise-men to christ , the light of the spirit always directs us to him as the fountain of grace and salvation . and for the satisfaction of those who desire to know when the blessings they receive are obtain'd by prayer , and are not the effects of god's general providence ; i shall only desire them to consider , whether their prayers are by the spirit 's influence , which is known by the frame of the soul in that duty . the spirit knows the mind of god , and is the intelligencer of heaven ; he directs us to the most favourable seasons , and by soft whispers and warm impulses , brings us in god's presence to pray for mercies when god is ready to bestow them . he does with sensible enlargements open our hearts in the duty ; and as under the law , when fire fell from heaven upon the sacrifice , 't was a sign of god's acceptance ; so when a sacred fire kindles our affections , 't is a sign our requests are accepted . he mixes in our prayers reverence with filial confidence ; resignation to the will and wisdom of god , with reliance upon his love and power . and when a mercy is bestowed , the spirit converts our prayers into praises , and by the mercy , confirms our faith , inflames our love , and endears obedience to us . concerning the person of whom the following papers give an account , i shall only say , he is a christian inwardly , who has had a stated intercourse with heaven , and has recorded the gracious passages of providence , the rich returns of prayer to him . 't is true , there is a continual succession of mercies through all the minutes of our lives , which we cannot observe and remember ; but as there is a different glory in the lights of heaven , one glory of the sun , another of the moon , and another of the stars ; so some are eminent and illustrious above others , and ought to be remembred and acknowledg'd with solemnity . of these mercies he has been deeply sensible , and could not be silent , but opens the treasures of his experiences , and with david , the great pattern of thankfulness , calls upon those that fear the lord , to read what he has done for his soul. his end is , to glorifie his blessed benefactors , and to invite others to partake of the same mercy . may his example excite us with diligence and delight to maintain communion with god on earth , the sweet and sure anticipation and earnest of our communion with him in his temple above , where light , and love , and joy , shine in their perfection for ever . to the reader . who amongst the adopted sons of god , can behold the abounding vice of the prophane , the profession of christianity made a cloak for sin and error , and the laziness of christians lives in our day , and not awaken our selves to hear god speaking in the same language to us , as to the children of israel , isa . . . you are my witnesses . is god's divine providence practically deni'd or retrench'd , when so much thereof is in the constant view of the sons of men ? is the word of truth deni'd by a sectary of deists , when so much thereof is felt as real in the souls of christians ? is the godhead of christ , with the being of a divine spirit , so audaciously and prophanely deni'd , when those who have experienced the priviledges of the satisfaction of the first , by the powerful application of the latter , witness the reality of both ? i am resolved therefore to make no other apology for my printing the following discourse , than that it is in obedience to the apostle's charge to all believers in the th verse of the th chapter of the first epistle of peter , as every man hath received the gift , even so minister the same one to another , as good stewards of the manifold grace of god. what i have imparted , i have receiv'd , and in these gradual steps , and in the use of these means treated of in the first and latter part of the discourse ; and therefore in the imparting of what god has done for my soul , and by what means , i hope i stand his witness this day on the earth , and approve my self a faithful steward in ministring the same things to others , and that in the way wherein they were received . there seems to be a confederacy between satan and the men of this age , to discredit the oracles of god , but his word is a firm foundation of faith ; and sincere christians clearly see the characters of its divinity , and feel the sanctifying comforting efficacy of it , and many have seal'd its truth with their blood : others in their dying hours , when men speak with most feeling , and least affectation , have declared their unshaken belief of it ; and others , in converse with those they most dearly love , and therefore would not deceive . each christian therefore is under obligation to glorify god according to their measure of experience concerning god and his divine truths . all are not in the office of the ministry ; and there seems in our day but small opportunity in conversation to witness for christianity . converse with the prophane is of so dangerous consequence , that discourse of such things occasion god and his truth to be mock'd , yea , to my certain knowledge blasphemed . converse with some under the character of greater sobriety , draws forth such open confidence in error , as to tell us god's word , the rule of our faith , is to be laid aside , and debates in christianity are to be left off , at the first chapter of genesis ; they giving no credit to its truths than so far as their natural reason can comprehend ; whereas the soul was corrupted in all its faculties by the fall. although in the structure of the world , and its preservation , with the various turns of providence , there are clear discoveries of the divine maker ; yet how little advance did the wise philosopher make to that perfection of soul which was in man before the fall , or to that that is obtain'd under the influencing light of the scripture , and the divine spirit , or shall be in man plac'd in a state of glory ? and though god has added to us his blessed scripture in conjunction with the works of creation and providence , to exercise our thoughts upon , for the perfecting of our knowledge , yet to what little advancement do many attain in the understanding of god and divine mysteries ! therefore our compassionate father in christ , sensible of our weakness in the real and firm understanding of divine things , has given forth another help to our dark soule in conjunction with the former , even his divine spirit , teaching us all truth , and helping us to a rest and reliance upon his word , working in us a sense and feeling of those great and marvellous mysteries for preparing our souls towards the more full and glorious perception of them . the revelation in the old testament was like the morning-light , mixt with the shades of the night ; the revelation in the new testament is clear day ; but the revelation of god and christ in heaven , is like the sun at noon in its full lustre . if this therefore has been god's gradual method to restore men , and we enjoy so bright a discovery of mercy to save us , those who refuse to accept it , cannot escape the condemnation due as the recompence of it , the dwelling in darkness with the children of darkness and disobedience for ever , rom. . if those who have had no other help in the understanding of the invisible things of god , besides the beholding of created things , are left without excuse for not improving that light , and being obedient to it ; how much more inexcusable shall they be who have the light of life shining upon them , do not believe the supernatural truths revealed by it , and will rather charge the doctrines of the gospel with impossibility , than acknowledge the narrowness of their understandings ? converse with some real christians in a way of experience is greatly laid aside ; feasting , discoursing the common affairs of the nation , the recommendation of self-notions in religion , and the disparaging of others , are put in the room of such conference ; that the serious christian putting in sentences of experimental religion is immediately repulsed , with the pleasing , though lazy , excuse , of experiences being too nice and dangerous to be talk'd of , which perhaps is found so , when either triflingly observed , or biassed with the vicious design of applause , and mutual instruction and comfort out of the soul's aim . printing therefore i have made choice of . it s commonness and unsucccssfulness in the hands of the most learned and most holy of god's children had greatly discourag'd me , if god's special method of discovering himself and his word to my soul , and that in so short a while , had not put me under a greater obligation than ordinary to witness for him , when so many bear false witness against his attributes and revealed will. and therein i design not to debate the reality of inward religion , ( being come , blessed be his name , to full establishment and assurance thereof ) but to tell you , that christianity is somewhat else than an outward profession , more powerful in its dominion than the by-ends of applause , outward interest , or the strength of education , and never to be understood by corrupt reason alone , without the help of divine revelation , and a divine spirit ; and to convince hereof , i design not sensible demonstration , but first of all to give you a narrative of some mysteries experienc'd , i formerly was unacquainted with as evidences of an inward change , and of the life of religion to be between god and the soul ; my outward conversation while under the power of education , having been in great measure as unblameable in appearance as now . . to tell you the means made effectual to enlighten my dark mind to understand the reality of divine spiritual mysteries , that so you walking in the same road , may meet with the same knowledge of god and his word as true , and then you 'll bid adieu to all your spreading errors , and find them rather confirmation to christianity , than shaking to your faith , ( resemblance being generally a companion to reality ) you 'll be chang'd from co-operating with satan , to the pleasing of him and your own inward lust ; to the working together with god , pleasing of him , and the obtaining salvation to your souls . farewell . page . after line . add what here follows ; a second argument to persuade to the duty of observation , is , that it is introductory to greater matter of observation . 't is known to all observing christians , that the more they have observed , the greater things have been brought to their view , and lesser providences remark'd , have led to greater ; the smallest step a christian makes toward god , it 's greatly encouraged by him , and he will enable us to further progress in his ways . how evident is this from christ's words to nathanael , believest thou because i said , i saw thee under the fig-tree ? thou shalt see greater things , heaven open , and the angels of god ascending and descending upon the son of man. by the observation of outward providences , you will see god in the blessings he bestows : jacob when he met his brother esau , gen. . . says with a rapture of affection , i have seen thy face , as tho i had seen the face of god : this at first view looks almost like blasphemy ; but in esau's reconciled face to him , he saw the face , presence , and favour of god ; the principal object was not so much esau's reconciliation to him , as the favour and hand of god in bringing it about ; this raised his spirit to such an exclamation : such a sight of god in the going forth of his divine providence , necessarily supposes its observation . is it therefore possible to observe means probable of bringing forth such designs , but made unsuccessful ? the contrivances of the wise brought to other ends than they purposed ? the evil craftiness of others to their dishonour and ruin , when design'd for their honour and preferment ? yea , means in appearance tending to hurt , bringing forth great good ? is it possible , i say , to observe these things , and not to discover another power above human policy to contrive , or human strength to effectuate ? even the sovereign power of an infinite god , who many times determines events contrary to mens designs , but still for the bringing forth his own . the private christian's witness for christianity , &c. the following discourse i divide into two parts : the first , contains an historical account of my self , under no other religion than that of education , with the outward providences , and inward workings of a divine spirit , changing me from thence to a sensible feeling of a more inward powerful principle than that of education ; opening a door of knowledge of god , of divine mysteries , of my own state before , and of my present state thus inlightened . the second , contains an application thereof to the prophane and meer professor , or unto the real , though lazy christian . first , i begin with the narrative , and take this account of my self under no other power of christianity than the effect of religious education : one born within the pale of the church , instructed in the knowledge of the true principles of the christian religion , and enabled to discourse of them ; with the character of knowing the things of god , ( tho' but notionally then ; ) trained up with the continued example of performing all the duties of hearing , reading , and praying , with that powerful influence , that publick or private devotion were seldom neglected , but not diligent and serious in the perusal of the scriptures ; besides , all this under the advantage of religious conversation and holy practice , was so powerfully impressing , that in the course of my life , never one single act of the common vices of drinking , swearing , or uncleanness , tainted my conversation : yea , the impression continued so strong , as after my departure from under this strictness of instruction and example , still the same exactness in duties and conversation remain'd , tho' youthful temptations surrounded me . god's restraining grace was my preservative ; and my natural desire to be in business was a means of preventing the impression of temptations ; yet still i was in the dark as to the saving knowledge of true christianity , or the inward power of grace sensibly acting in the soul ; my natural disposition inclining me more to observation , than to much talk in conversation , led me not only to observe the discourse and actions of others , but even to remark the events attending my life , with reflections thereupon , without any regard to it as duty , or productive of the knowledge of divine things , but purely as the effect of natural curiosity , inducing me both to observe and to record them with great pleasure in reviewing them ; and finding the more i observ'd , the greater and more numerous things were presented to me , i became stricter in observing things of great and smaller moment . while i continued in this practice , a dispensation of providence occurr'd , that induced me not to trust in my self , or second causes , but by a siducial assent to the being of a god in his full governing power , as to persons and things , with a full desire of being interested in the favour of this great and omnipotent god , to live in an entire dependance upon him. the providence was as follows : being call'd to attempt a matter of great concern , ( that many far excelling me in age , rational judgment , and natural activity , had endeavour'd , though unsuccessfully , to bring about ) i brought the business , and that in a very few days , to all seeming probability of success ; but being obliged by a providential occasion to be absent , and to appear where those that had try'd their endeavour to no effect did usually reside , i found the progress i had already made , with the prospect of perfecting the matter , had so increased the esteem of my self , that disparaging of those , was the game i then exercised my self withal ; but returning to the place where the business was to be performed , matters were altogether chang'd for the worst ; and upon enquiry of the time this change happen'd , ( my custom of observation having brought me to some more than ordinary curiosity in it ) i found it exactly answering the time my lust of pride put forth its tyranny in my conversation ; and stepping from the floor to my bed , that very night , this suggestion suddenly and strongly darted into my mind ; that by my ill return to god's kindness , affording such hopes of success , in detracting from him the praise that was entirely due for such an eminent providence , and in not retaining an humble sense of my own unworthiness and insufficiency , i had provoked the lord thus to turn the course of the affair , immediately convincing me who it was that had made me to differ from others of more promising abilities than i , and impressing my mind with great seriousness of thought , and force to prayer , begging pardon from him , and his further assistance in the matter , with a full resolution of looking to god , extolling him , and debasing my self in the success . my prayer was immediately return'd , evident by the great alteration that immediately happened , as a sweet condescention of god to train a poor creature to the knowledge of himself , and to delight in him ; but in a weeks time more , being call'd to the same place as before , i found the same self-applause return : this was a full conviction to me of the great need of continued supplies of heaven after the greatest confirmations of god's love to preserve us from forgetting his mercies , or repeating failures ; and correspondent to this , the same unsuccessful turn happened in the affair , which was so powerfully bore home upon my soul , that i could not but see god with favour in one hand and punishment in another ; marvellous mercy in bringing me to the sense of my failure , and the repetition of my address to heaven ; punishment in withholding his assistance , the just merit of my forgetfulness , and of my repeated failure : upon address to god by serious and sincere prayer , with unfeign'd confession , the business turn'd again with a favourable aspect of success ; suitable to the psalmist , i confessed my sin , and thou forgavest the iniquity , or punishment , of my sin ; and at last by his divine assistance , attain'd a final and perfect success , though between my first undertaking and this final issue , there was four turns of providence exactly answering my soul's posture . from hence i date my first sence of inward serious thoughtfulness of passages of divine providence ; of minding god in all undertakings , with an entire dependance upon him for conduct to the right use of means , and for a divine blessing to make them successful , of the certainty of access to him ; for this very end , with a distrust of self-sufficiency , all which met as it were in a moment in my soul , by the spirit of god's bearing home this passage upon me : but from the observation of god's further method of outward providence and inward workings of his spirit , i have found that these were but little glimmerings of light , an eye beginning to be open'd after a sound and secure sleep . god having marvellously enlightn'd my eyes since , and made me to see what before i knew only in the notion , enabling me to discourse thereof ; but what now , i hope , i may say i have felt , and am well assured of , even the truth of an inward change upon the soul , putting it self forth with such power , as to hinder thought , words and actions to run in the same course from the same principle , or towards the same end as before , but to tread according to a rule , not of self , but of god's will. i could subjoin many circumstances of this providence here related , that might marvellously affect the reader ; yea , other providences , concerning the lord's first exciting designs , as well as his method in bringing them successfully about , were it not that i am unwilling to be known to the world , and that for these reasons . first , that mockers at , and unbelievers of these great things experimental religion has made known to my soul , may not prejudice themselves by imagining show , self-commendation and applause at the bottom of this design , the faithful aim thereof being to bring men off their reliance upon notional religion , and their trusting to their rational conclusions , as fittest means to inform them of christianity , or to their own strength as sufficient help to the right performance of gospel duties ; and to lead them to the vital part of christianity , experiences therein , not to be maintain'd by notional knowledge or quarrelling debates , but by a serious and strict use of means god commonly imparts the experience of himself and his word by ; the lord has given forth great truths to be tryed and experienced in the christian soul , but we are not at the pains either to observe them , or by mutual converse to confirm one another in the truth of them . a second reason is , lest it prove temptation to my self , exciting a corrupt principle within to puffing up , whereas great humility is the companion of such experiences when first felt in the soul , and ought to be preserv'd in imparting them to others , lest we our selves be exalted above measure , or ingage others to think of us above what we are . again , this change wrought in my soul , is the lord 's own doing ; let it therefore in its declaration glorifie him by confirming some , and instructing others , without any knowledge of my self therein , but with full discovery of the actings of a divine spirit . this seriousness brought forth by the means of so remarkable an outward providence in the hand of god , was soon accompanied with some sensible changes never felt formerly , but then so visible as forced me to commit them to a diary ; some whereof were as follows . first , an eye to god in all things , a petitioning of him for all things , with some beginnings of resignation to his will in all events . it was not as before , a trusting to nothing but what was sensible , a distraction of thoughts to find out this or the other instrument to bring about such an event ; but now i could hope in things unseen ; and instead of hurrying of thoughts to find out means to bring about an event , i began the pursuit of a design with serious address to heaven , for conduct to my self in the use of means , and for a blessing to the event according to his pleasure ; enlargement in prayer was not at this time understood , only when an endeavour in the use of means and with address to god , was made successful , i could not but observe it , with some excitings to love this god that had given me my heart's desire , and that in answer to prayer ; which brought me , secondly , to some trust to god ; sense begun to be out of favour , whereas formerly i could encourage my self in nothing but what was either in possession , or in all probability certain ; now there were some sparklings of trust to god , and love to him i had been so obliged to by his blessings , endeavours , and answering of prayers , which would often raise that reflection in my thoughts , how gratefully and dutifully i ought to endeavour the pleasing of him , whose strength was my assistance , whose ear was so open to my address , which prov'd a sensible mean of bringing me , thirdly , to a diligent search of the scriptures , therein to know his will , and by endeavouring conformity thereto , to please him who had made himself to be observ'd thus loving , whereas formerly with historical delight only the scriptures were made use of by me ; my thoughts then run pleasantly after the practical meaning , as well as the notional knowledge of them ; at which time the th psalm throughout greatly accompanied my thoughts , and enclin'd me for some considerable time to breathe forth continual petitions for practical conformity to it . fourthly , great exercise of hatred to those sins that usually did beset me . while under the impression of education , and religious example , and sober society , my outward life was free from single acts of common vice ; yet upon the sense and feeling of an inward change , a long roll of inward corruptions i discover'd , that the world and i were not judges of , tho' then they offer'd themselves fully to my view . fifthly , an inward seriousness of thoughts , as well as outward gravity in performance of duties , aiming then at pleasing god in the parts of his worship . sixthly , a serious free affection towards holy christians , the least degree whereof i never had formerly any evidence , their conversation in christianity having often prov'd confinement and burthensome , unless where relation and friendship made it less tiresome : the first sensible evidence whereof discover'd it self in my carriage towards some who had falsly reproach'd me with an aspersion base in its nature , and likely to be injurious to one against whom i had determin'd prosecution ; but this inward change happening in the mean while , both my malice and resolution of revenge ceased at once , with some uneasiness of mind , till i had discoursed the thing with themselves , and given them my own sense of its ill management , they having been bound in conformity to god's divine word to have imparted the reproach first to my self , by doing whereof its falshood would have been known , and their spreading of a false reproach to the injury of others might have been prevented ; a caution to all religious professors giving too great heed to common reproaches , and too great way to their spreading them in conversation . my malice and resolved revenge were turn'd into affectionate inclinations and good actions ; after which instant , a delight in converse with christians , though mean in outward circumstances , was more pleasing to me than all the hurrying joy of companions abroad , when at any time oblig'd to be witness thereto . seventhly , a surprising compassion towards the poor , with continual ejaculatory praise , that my station was otherwise than theirs ; even when going along the streets or roads , if objects of charity presented themselves , this frame of praising god was immediately upon me , blessing him for my being in other circumstances than theirs , of want or bodily imperfections ; with a watch over my self , lest in my charity desire of applause , or any degree of unwillingness had appear'd . charity to be seen of men receives its reward when view'd by men ; unwillingness therein spoils it in its nature , and takes off all expectation of a reward . eighthly , a clearer sense of the work of redemption , and of christ the redeemer . tho' i had the notional knowledge , and historical faith of both , yet in prayer or meditation , my admiring thoughts of free grace , and my words of praise for its effects upon the soul , would continually center upon god the father ; yea , in prayer there always would appear a constraint from giving any distinct worship to christ , for his adorable love in the work of redemption , and that for some time after the sensible evidence of this inward charge , which was an opportunity to satan , to argue against the deity of christ , if god's restraining power had not chain'd his malice from trampling upon that tender plant of grace , beginning to bud forth ; and tho' satan was under constraint as to any assault or victory of this kind ; yet i found an uneasiness and dissatisfaction in my self for not being enabled to give admiration and prayers , centering upon god the son , as well as upon god the father , which made me impart my concern of mind to several ministers of eminent gifts , but had instruction from none , save one , who thus answer'd me out . no wonder ( says he ) our love and admiration , our prayers and praises run most towards god the father , these being as a natural tribute , which in nature we allow to god as creator and preserver of us . whereas a saving eye to christ as redeemer , or as god , in worship seems more the effect of the blessed and divine spirit . which answer was accompanied at the time with some satisfaction of mind ; but soon after this inward change put forth such strong and numerous evidences with heart-service in the parts of divine worship , as well as outward gravity therein , that self-sufficiency was laid aside , and hope entirely dependent upon christ's satisfaction as the fountain of all gospel priviledges , was raised , with a clear apprehension of christ's satisfaction , and with a distinct worship of him in prayer ; from whence i was easily confirm'd , that under the incapacity of worshipping christ as god , i was not under the saving sensible power of christianity ; but that now under this saving change of soul , producing , among other things , a clear view of christ , the foundation of our rich privileges , i could perform a distinct worship of christ in prayer , and do hope that i am under the instruction and inward power of that divine spirit , whom he has promised should guide us unto all truth in the use of his means ; john . . what is a guide otherwise in nature and way of power upon the soul , than that the product only of religious education , and of the notional knowledge of christianity ? as by the word of truth , with a frequent use of the sacrament , so by this very experience , i have been wonderfully established in the truth of the godhead of christ , against all the socinianism falsehoods of the men of this age ; in that duty of the holy sacrament i have often been so ravish'd with the contemplation of christ's love in himself as god and man , that at the very time i have been in great exercise of pity towards those poor creatures who deny his godhead ; and have oft thought with my self , that unacquaintance with themselves on god's own word , experience in their soul , was the occasion of their distrust of christ as god. how weak are the socinian arguments against our blessed redeemer as god ? and tho they be prevalent upon some unacquainted with god's word , at least not experimentally felt as truth upon their souls , yet they are easily to be repell'd by the scriptural discovery of christ's two distinct natures in one person for ever . and how much more weak will they appear at that blessed day of resurrection , when they shall see him in his perfect glory , as god-man , redeemer of lost man , and the judge of them that would not comprehend him as a glorious god. what is more plain than that scriptural evidence of the godhead of christ in the first epistle of john , chap. . v. ? and we know that the son of god is come , and hath given us understanding that we might know him that is true ; and we are in him that is true , even in his son christ jesus ; this is the true god , and eternal life ; if we are in him , ingrasted by the operation of his divine spirit , we shall draw forth such knowledge of him both as certainly come , against all the jews on earth ; and as god , and eternal life , against all the socinians at this day ; from my own experience . i desire to put my poor seal to this scripture-truth , discoverable in what i have already laid before you . i do believe , that the professor of christianity turning socinian , never knew christ any other way than by a notional knowledge , pleasing to its self , but never feeling that saving-knowledge of him by the work of a divine spirit in the use of means , planting or watring grace in the soul. john c. . v. . all things were made by him , and in v . the world was made by him , and it knew him not , undoubtedly therefore he made up one of them , gen. . . who said , let us make man ; one in nature , though three persons distinct ; is not the soul a man ? one in essence , tho' different in its faculties , of judgment , will and affections . colos . ch . . v. , , . by him , to wit , the son that redeemed us , the image of god , the first born from the dead , all things were created , he was before all things , and all things consist by him , which are never applicable to christ unless he be god as well as man. again , god's attribute of omnipotence could never be appropriated to him , if he were not god as well as man. john . . but jesus did not commit himself to them , because he knew all men. john . . for jesus knew from the beginning who they were that believ'd not , and who should betray him . in the sixth verse of the same chapter , it is said , that jesus knew he had been a long time in that case . isaiah . . sanctifie the lord of host , let him be your fear and dread , he shall be for a sanctuary ; but for a stone of stumbling , and a rock of offence to both houses of israel : who is this lord of hosts that is to be a stone of stumbling , and a rock of offence ? it is express'd in the ninth chapter of the romans and verse , they stumbled at the stumbling-stone . isaiah , c. . who can read it throughout and compare it with the th chapter of john v. . and not be convinced of the deity of christ ? therefore they could not believe because isaiah said , he hath blinded their eyes , and hardened their hearts , that they should not see and be converted , as is set down in the latter part of that th chapter of isaiah ; and in the st verse of the same chapter of john , it is express'd , these things said isaiah when he saw his glory , and spake of him , as in the former part of that th chapter he did express it , sitting upon a throne , high and lifted up , his train filling the temple , seraphims standing above it , crying one to another , holy , holy , holy , is the lord of hosts , the whole earth is full of his glory ; by the comparing of both chapters its plain , that it was christ that is thus described ; and whether such a description be applicable to meer man , i leave it to any christian to judge of . withour further running over the scriptures attesting the divinity of christ , or further enlarging upon the personal experience of freeness of worship to him in prayer , and other duties , in that change of soul wherein faith to christ was implanted , i 'll only add one scripture more , not only accusing of socinians themselves , but these of christ's flock , who encourage their erroneous doctrine by too familiar converse with their persons : it is the d epistle of john , the th and th verses , who abides not in the doctrine of christ , hath not god ; and if that of his being god , but now made out , be not one great part of the doctrine of christ , i know not how we shall understand his satisfaction of god as is described in his word : in the th verse it is said , if any deceivers come unto you and bring not this doctrine , receive them not in your house , neither bid them speed ; both being an argument of familliarity , but justly reproving those who are so far from giving such discouragement to deceivers , that if by them can be diverted splenetick vapours by acuteness of their wit and diverting conversation , they shall have as great , if not greater room in their society or houses , as those whose delight is to communicate and discourse the mysteries of the kingdom of grace . by this means we hug the tools of spreading errors in our bosoms . to proceed in the narrative of god's further method of carrying on this great inward change in the use of his usual means , i shall first of all lay before you the experiences of the certainty of the souls access to god in prayer , of the seriousness of frame therein , that the prophane and meer professor , though never so outwardly religious , are altogether unacquainted with ; the experiences of the certainty of christ's spirit interceding in us in prayer , and of the correspondency thereof to god's return . secondly , experiences of god's method of working sensibly , and fructifying faith and reliance upon himself . thirdly , experiences of the with-holding divine influences in prayer . fourthly , experiences of god's method of training the soul to right hearing of the word , and participation of the lord's supper . experiences of the first , take in the following order . my first experience leading me to the certainty of what is express'd above , was , that when providentially call'd to the undertaking of any matter of great concern and difficulty , that then , according to the fervency and powerfulness of soul carrying me forth to supplicate , so encouragement has accompanied the management of such an affair ; and when endeavour has been to be continued in , according to the continuance or intermission of this frame , so encouragement or discouragement has appeared ; some instances whereof i have experienced in the following method , where the endeavour has been of three days duration . the first day i have been heavenlily carried out in prayer ; the next two days this frame has been remov'd , and the matter either neglected in prayer , or superficially given up to god ; and upon the examination of the success of means throughout those three days , i have sound eminent success the companion of the first days endeavour ; but in the use of the two following days endeavour , a perfect discouragement , and that exactly answering the two different postures of soul that prayer in these different days was put up to heaven in . a second experience was , when in one prayer i have petition'd the lord concerning two different matters ; and pleading for the one , my thoughts have been ravishingly carried forth ; but supplicating for the other , a damp has been upon my mind , and neither life or vigour in its frame , nor freedom of words in utterance concerning it ; praying then no otherwise than while under the power of education , and ignorant of any inward change of soul by the power of a divine spirit ; and in the enquiry have found , that the design and desire spiritually given up to god's divine conduct , has been successfully brought about ; but that the other was without imminent probability , or real and certain success . a third experience was , when my frame of mind has been cold , listless and lazy , continuing thus throughout a prayer , excepting one petition that suddenly has seized my thoughts , and has been in sweet heavenliness of frame put up , yea , so seriously and powerfully put up to god , unconceivable by any unacquainted with fellowship with god in prayer , the petitions before and after having been askt of god with great coldness of frame , and constraint of words ; but this to which god was to return an answer , and for which strength was conveyed to petition , corresponded a visible and eminent return of prayer , without the least measure of answer to the other parts of prayer thus coldly given up to god. many instances of these experiences i could bring forth , and that fully discovering the nature of them more plainly ; but fear of being known , confining me , i shall only lay before you one , which was marvellous in my eyes at the time , and has often been repeated in my experience since . having been for some days engaged in endeavouring to obtain a design of great moment , in the diligent use of all visible means , that only excepted of giving it up to heaven by prayer ; i resolved one afternoon to go abroad on purpose to know the success of means made use of ; but after walking down one pair of stairs , there suddenly seiz'd me an unexpressible force to return , that i might first petition the lord concerning it ; and bowing my knees , a sweet serious frame seiz'd my mind , and my thoughts were carried forth with great warmth and freedom of utterance concerning the matter : after this address to god , and going forth , i found that the least degree or shadow of success had never appeared till that very time , in which i was under so undesign'd and sudden a force to prayer , and with so heavenly a frame therein ; the times of both so exactly answer'd one another , that i was under a meaning meditation of the thing , clearly evincing of a power above ones self . the circumstances in this instance most remarkable , were , first , sudden and prevalent force to prayer , undesign'd by previous meditation , and altogether different from that of a sudden remembrance of any thing forgot , but very suitable to the exciting-methods of christ's spirit , and quickning influences upon the soul , raising it out of a dead frame , or exciting it to duties omitted or carelesly performed . psal . . . blessed is the man whom thou causest to approach unto thee ; and if this was not causing me to approach him , never any motion was ; visible by the sudden and strong excitement to that duty formerly omitted , and by imparting divine strength to petition concerning it , in prayer , and to resist the corrupted reluctancy to it . a second thing remarkable in the instance , was , the struggle in my self at the first excitement to prayer , between an inclination and aversion to returning , with the victorious strength of divine influence , bringing me to a willing performance of the duty ; which circumstance prov'd amongst the first , to confirm my faith in the reality of there being a law in the members warring against that law of the mind . a third circumstance in the instance , was , the exact correspondency of the time of excitement , and heavenliness in prayer , to the time of the real , tho' unexpected success ; a circumstance greatly discovering self-insufficiency in the use of means , without divine conduct therein , and trust to god for the event . the fourth experience concerning prayer , was , when any failure observ'd in thought , word or action , and accompanied with concern of mind , and great spirituality in prayer in acknowledging it to god ; that then i have found , as its immediate concommitant , the uneasiness and concern perfectly gone off , with full quiet possessing my thoughts , and the exercise of greater watch its consequent , confirming the truth of the th and th verses of the th chapter of philippians ; never experiencing either ease of mind , as to events , giving up to divine conduct , as to concern for sinful failures , but when carried forth heavenlily in prayer for either . i must subjoyn hereto an experienced circumstance , that according to the greatness of my fear as to any event , leading me the more frequently to heaven by prayer , and the less to confidence in outward means , the more unexpectedly eminent the return has been , discovering the excellency of the psalmist's method , what time we are afraid , we will trust in the lord ; with the use of that blessed means of serious prayer , i have oft experienced , that trust to an outward instrument for the bringing about any design , with a resting therein without frequent and fervent prayers for the same end , has made the mean that was successful in the hands of others , or that is in its self tending naturally to a successful event , of none effect to me . a fifth experience , was in the lord 's affording me heavenliness of frame , and the intercession of his divine spirit for an event in prayer , when all hopes from any thing else had been remov'd , and no ground of hope left but what was drawn from this frame of soul in prayer , and the full quiet of mind concerning the event , brought forth by the same divine hand : i could set down numerous instances of the imminency of death to friends and acquaintances , where nothing of probable hope was left , but what was draw● from this experience of the spirit of god interceding with me , by carrying me out to ask in a manner far above my self , for their recovery ; and then against all probable expectation , the recovery has followed : yea , at this very time , i can instance , a child , who for some time was laid out as dead , but in my humble hope , alive ; and that purely from the sensible power given me to ask its life of the lord , who knows the things of god , but the spirit of god ? as the spirit of man alone knows the secret thoughts and will of man ; and if the spirit of god know the mind of god , and his design of bestowing an event unknown to our selves , it is not so strange that unexpectedly and suddenly , in the use of that blessed duty of prayer , christ's spirit should breathe upon us strength to ask , what we designed not , but what he knew would be , through that method discovering the reality of a divine spirit , who is to help our infirmities , who neither know what to ask , nor how to ask of our selves , only by keeping in the obedience of god's will to prayer , and thereby lay our selves in god's road to receive divine direction , both to ask what we did not premeditate , and in a manner above our own natural corrupted capacity . if the spirit of god know the will of god against an event , no wonder he draws his divine influence from the soul in petitioning to obtain it , and no other warmth in prayer appears than what is the product of self , and the great desire of obtaining it , far differing from that seriousness that is the effect of a divine spirit , the right observation whereof greatly helps the christian to distinguish the one and the other . i know that great care is here to be taken , not to entertain hopes of obtaining every petition , that god has not absolutely promised ; or by petitioning without resignation to his will ; but from experience of god's condescending-way of training up babes in christianity , i hope i may say , that the spirit of god never intercedes with us in prayer to god for any thing that is not to be obtain'd , or without resignation to his blessed will ; and any mistake herein must slow from either of these two reasons : first , from an ignorance when christ's spirit does intercede with us in prayer : a natural tender affectionate constitution , and an ardent desire after the thing pray'd for , imposes a likeness thereof in some , and continual thoughtfulness of mind ; or a sweet tone and way of expression brings sometimes others to a likeness of this frame ; whereas the observing christian , from care therein , finds this prayer come suddenly upon him , and with full gale of strength , far above his own , drawing himself forth with that filial boldness , and near familiarity and approach to god , and with that quiet of mind concerning the matter , as if its answer was already return'd : the observ'd experience whereof helps the soul to answer all such cautionary objections , and discovers to its experience , that resignation to god's will goes along with the heavenliness of frame , to make up the evidence of christ's spirit , helping us to ask , without either of which , the evidence seems cloudy , dull , and uncertain . or secondly , mistakes may come by misapplying the return of prayer , through too soon judging of the prayers return'd , or by applying prayer to somewhat else than is the real return of the prayer ; the effect whereof has been oft so evil , that even many gracious children of god have been led into darkness , kept from that sense of intimacy that really they had , judging their prayers unreturn'd , or at least bringing them under great thoughtfulness ; though their faith was fix'd upon god's word , yet how to reconcile former experiences to this of a divine spirit 's intercedings for them , and yet unreturn'd . my great help against such mistakes , has been an exact observation of my different utterance , as well as my different frames in prayer , and to set down the very word express'd therein . if the spirit of god give and help the utterance of ministers , as well as spiritualize their mind in preaching , that being recommended by paul as a fit petition upon his account , and experienced as truth by the worthiest of his ministers ; why not to give and to help utterance in prayer , as well as a heavenly frame therein ? whatever others imagine or ridicule concerning familiarity of stile in spiritual prayer , i can truly say , that when my frame of soul has been thus suddenly chang'd from lifelesness to great spirituality , i have then been in a maze to experience an unusual freeness of expression , wondring at the words themselves express'd , and the nearness to god that i have thought my soul approached to : and upon some patient waiting before judging the return of the prayer , and comparing the parts and circumstances of the event to the words i was enabled to utter , and had afterwards set down , i found so much correspondency as is between a seal and its impression . i know those far excelling my self in grace and experience with god , losing the sight of the return from god , by misapplying the return not to the words utter'd in prayer , but to what they so mightily desired . i remember an instance in my self , concerning a servant's parting from me , and petitioning heaven for his conduct to the use of means for another , i found comfortable divine strength in prayer ; and in some hours after happening in the company of one , who formerly had recommended a servant in most things acceptable , he inform'd me of another , with a character far exceeding the first ; to which providence i immediately implying prayer , express'd it at its return , but afterward found disappointment as to them , and difficulty in finding any other seemingly evidence of prayer without divine strength put up , and unaccepted by god ; but soon after , by some special passages of providence , this servant begg'd leave to stay , tho' they had confidently despis'd my place , and given warning to provide another in their room , which prov'd better than changing at that time , tho' a good one had fallen in my way , which was a return exactly suiting the utterance in prayer , confirm'd by the comparison of the latter event to the utterance set down . as this was a plain instance of too hasty a judging the return of prayer , taking one providential passage for return , begun only by it , and carried on by other passages adjoyn'd thereto ; so i shall lay before you another instance of misapplying the return to the thing desired , and not to the utterance in the prayer spiritually perform'd , and that by as eminent a saint as ever liv'd on earth , tho' now gone off the stage of time , without the sight of its return , yet died in the faith of my seeing its return , but still his thoughts was upon what he so mightily prest for , in his own desire . providentially happening to design a matter of great concern , and imparting the design , with some passages of providence exciting me first thereto , to this saint then on earth ; he desired some time to think upon the matter ere he return'd his advice , which i found was on purpose to lay the whole affair before the throne of grace , by repeated addresses thereto ; after which he advis'd my undertaking the design from his sense of god's laying it in my way by special conduct of providence , and from his sense of his petition accepted , for divine assistance in it , and marvellous effects from it , from which i engag'd in the endeavour , but all attempts prov'd unsuccessful : in the interim of which endeavour , my thoughts in prayer never fixt to any one petition concerning it , besides divine conduct in the use of means , and resignation to his divine will ; this endeavour between hopes from this prayer accepted , and discouragement from the unsuccessfulness of attempt , continued for many months , yet still easie , and with amazing resignation to god's will , till at last such a circumstance fell out as did unalterably obstruct the matter , and the return that he applied his prayer unto ; notwithstanding of which , amongst his last words to me on earth , long after this disappointment , he utter'd this sentence with great exercise of faith , that i should meet with a full discovery of god's design therein , and that in answer to his prayer . prayer accepted , and the intimation thereof given , will never want its return , clearly verified from comparing his letters and words to the events that have attended my life since ; tho' the disappointment seemed an evidence of his prayers lost , yet really has led into such things as plainly appear his prayer's return , his mistake appearing to be fixing his spirituality in prayer , with his other evidences of its acceptation , to what he so much desir'd , to wit , the success of an outward endeavour , whereas if his utterance had been recorded , reflected upon , and compared with events , that even i begun to find from god in my self , and did discover to him , the mistake might have been prevented . in one of his letters he expresses himself thus : it is becoming me with much humble sobriety to speak as to any impression on my spirit , with respect to your business , though often i dare say i have had some special assurance from the lord of his gracious respect to you , so as i could not question , the evidence whereof was so full and clear , and of so great testimony ; yet to you hereof in the way of providence , and am at the furthest of persuasion , that such a breaking up of light shall occur , as shall be matter both of joy and farther establishment ; and if after such unusual and eminent evidences he has given of his respect and favour to you , beyond most in this day , would it be strange or grievous , if in so great a concern , he should take a new trial of your love and resignation to him , by giving it entirely up to his blessed disposal ? i know you have settled your reliance on his hand , in ordering the present matter , who has been your god , and the god of your youth hitherto . in another letter , his words were : you shall see the design of the lord in this affair , however dark it at present appear , with that evidence as shall tend to a higher establishment of you in his way and truth , and clear all former dark steps ; the greatest experiments of trust has been most obtain'd in the greatest extremities of his peoples case . in another letter his words were : tho' it is not easie to write at such a distance , yet i have confidence to say , that one day rarely passes without some serious remembrance of you . my last acquaintance with you has been amongst the most sweet remarks of my being in england , especially as to the blessed way of god round you , therein you have been a further strength to my faith ; i know not how that matter is with you , but i hope i may adventure to say , that if ever i knew converse with heaven here , i have often had , yea , in some special way , an answer of peace and assurance about the lord 's gracious design of grace for you , and of his further testifying the same to your soul : i hope you are gaining new ground of a nearer acquaintance with the way of the lord , by which you will find , that by the greatest tryals he takes of his followers here , he then designs the greater tryal of himself and his truth . now comparing the words of this saint , express'd , concerning the difficulty i was then under , to my own experience of divine providence round me , and to the workings of christ's spirit in me , since that time ; i cannot but confirm his sense and faith of prayer accepted , and witness its return to my self . by the very words of his letters , the current of his petitions , and seeming assurance , run upon god's witnessing his special favour to me in the way of providence , and that such breaking up of light should occur as might establish my faith in god , which blessed be his name , has been the real effect of god's disappointing my desire and endeavour after this outward thing ; yea , has been a mean in god's hand to discover his special love to my self , in affording me a better mercy in its room , and establishing me thereby in a trust to god as to all things else . besides , since these outward attempts , since those letters receiv'd , such marvellous occurrences of providence i have enjoyed , with such inward sensible workings of a divine spirit , informing and comforting my soul , and making progress in that rich grace of faith , and actual reliance upon god in all things , both as to soul and body , for conduct in the use of means , and events following , which makes out his prayer accepted , and that his assurance was firmly founded , his failure being the misapplying the prayer thus sweetly put up , to a return of what he desired , and not to the return exactly answering the utterance of his soul when christ's spirit breath'd upon his petitions to god , concerning the lord's gracious design , and testimony thereof to my soul , i have had wonderful establishment , no more amazing ; and assured to him in his actual strength to petition it , than to me in its enjoyment , by way of his prayers return'd . it is conceivable by none but those who are strict observers of god's ways , how freely words fly out of the mouth of a soul under a heavenly ravishing in prayer ; how familiarly they are express'd , and with what quiet of mind as to the return , that if the soul out of this frame would desire and do all that his own strength could afford , yet he shall not attain that height of free utterance , so heavenly a style , or so familiar and near an approach to god in prayer , as sometimes suddenly in the twinkling of an eye he shall be brought to , and that by the blowings afresh of christ's divine influences . i have my self , while under no other power than that of education , stood in a maze to hear ministers express communion with god in duties , the influences of christ's spirit , and the like , imagining these as words chosen to set off religion , and to make it the more amiable to souls , till experience discover'd the reality thereof ; and since the discovery thereof to my self , i have often with great concern of soul , heard christ's spirit mockt at , emanations and influences from him so ridiculed , that i could not but exercise compassion , comparing their words to my own thoughts while under the same circumstance of ignorance of experimental religion , and the inward power of christianity ; no less instruction being capable of illuminating such dark minds , than what is an emanation and influence of that spirit so revil'd and set at nought in their thoughts ; such a one , and the creature setting christ in his divine nature at nought , i place in the same categorical line . to this fifth experience , i subjoin the following instance of an undertaking , where the eyes , hands , and wishes of many were against me , and no probable hope of success in a rational way , but what i had from the marvellous frame of soul , and near access to god , concerning it , and like a miracle , the use of means obtain'd , and the desired end was brought forth . here i subjoin the experience of humble awe and fear , always attending the clearest heavenly frame and most satisfied quiet of mind i ever had concerning any one thing ; confidence looking to me too much ominous of somewhat of satan , and commonly proves a mean of security , and of less diligence in petitioning heaven , and depending upon god , than when the soul has an humble awe , going along with its erperience of god's approach to its soul. a sixth experience of god's spirit carrying forth the soul to petition , according to what god was to bestow , was not only by changing of the souls frame concerning any one event , but even by changing the verbal petitions in the change of circumstances in the same thing : as for instance ; at the first discovery of my inward change , my words in prayer for any undertaking would run upon its success , and hardly upon the use of means , to which the condescention of my heavenly father complied by numerous and continual returns of success , tho' my endeavours at my first acquaintance with , and observation of god's ways , were not so exact ; but upon further knowledge of his ways , and greater progress and reliance upon god for conduct to the use and right use of means , then my words were chang'd , running out in prayer after divine assistance in the performance of duty , resigning the issue to his will ; answerable to which , a more diligent watch over my self in the use of means , and the less anxiety concerning the event , appeared ; an experience greatly helping the soul against mistaking god or themselves , when his ways run not in the same stream towards them , their advancement in strength being gradual ; and many times according to the different steps of growth in grace , so god walks in different steps round them , requiring a constant observation of his ways , admiring their variety , and bringing forth suitable improvement of knowledge of god , love to him , and dependance upon him : how infinite therefore is the wisdom of our blessed god , who knows the various constitutions , and the things their thoughts are most fixt to , that his breathing divine influence thereupon may be his readier mean to bring them to a serious discovery of god and their selves thereby ! how infinite is the wisdom , love and tenderness of our blessed husband-man , in the gradual growth of all the young tender branches in his vineyard , and in training up his babes in the first knowledge of him , feeding the one with milk , and the other with meat , knowing well what each stand in need of , and can bear , either of his smiles , or correcting stripes , ordering each by degrees to the perfecting of grace in the soul , and making it mete for eternal glory ! the experience whereof helps the soul to answer the objection of some serious christians , but not exact observers , who will reply upon imparting a particular method of god with a soul by way of caution ; you must be careful not to depend upon that particular way god acts with you in , lest satan make it a temptation to unbelief and distrust of god , and your selves , when he shall please to walk in another road with your soul ; but general and strict observers find god's ways to be thus : that according to the infancy or manhood of the soul in christianity , or according to the different steps of advancing the soul towards this manhood , so god's ways to be various ; and according to his different ends , so his courses leading thereto usually to be different ; marvellous argument indeed of infinite wisdom , love and compassion in our great god! instruction enough to make us stand off from prescribing methods according to our inclinations or expectations , but instruction to keep our selves close in the observation of his ways , in continual prayer for a sight of his design , and the obtaining the establishment of faith , tho' the method of god be never so various with us . hereto relates my experience of god with my own soul , that according to the beginnings and progress of my faith of reliance , so god's method has varied ; for while in the beginning of this trust to god , i think i may say , that never a prayer spiritually perform'd , wanted its return immediately , and that exactly suitable to my words in prayer ; but upon further strength of this grace of reliance upon god , i have found the return of my prayer longer defer'd ; yea , sometimes to the last pinch of extremity , but still answerable to the frame of soul and words utter'd in prayer , when this frame and utterance were above my own strength thorough divine influence ; argument enough of divine wisdom adapting his various ways to the various circumstances of his childrens weakness and strength ; of divine love , establishing their trust to himself , and trying their reliance upon him , as a comfortable evidence of that strength of grace , and thereby to lead them to the sacrifice of continual praise , admiration and love to him . how different was christ's carriage to the leper , from his acting with the woman of canaan , whose faith far exceeded the other ? the leper , much weaker in faith , had the return of his prayer immediately ; but she , much stronger in faith , has the return greatly defer'd , with the intermixture of many trying passages of christ , with his own silence to her own petition , and with his calling her a dog , as if she were unworthy to be taken notice of , much less to receive of his children's food , mercies in answer to prayer : the lord knew her strength , and adapted his way of tryal thereto , which issued in honour to him , and evidence to her self of the greatness of her faith. when christ saw peter's faith as a rock to build his church upon , he then tells him of the sufferings to attend him , and all that would follow after christ , his faith being gradually brought up to such a strength , enabled him to bear this report , which perhaps in the beginning might have discouraged him to follow christ or his rules ; when therefore we are as moses , we may be kept six days on the mount before the answer of prayer comes , gen. c. . let us therefore admire god's wisdom and love , in first planting or further carrying on grace in the soul : let us be instructed , not to limit god to any one way in converting or further perfecting a gracious soul ; but let us keep in the use of all god's means , with the observation of his various ways of providence and spirit , established upon his divine word , and experience in our souls , that so we may be confirm'd in the depth , the length , and height of the love of god , not only by a faith wrought and kept in the soul , but by an evident sense thereof , experimentally felt , not yielding to that lazy excuse of the danger of fathoming him ; tho' we cannot find god out to perfection , yet we may comprehend much more of his ways than we do , to keep us in continual admiration and praise of his love , making our life the nearer to resemble the work of saints above , not suffering his ways to lie still in the depth without record thereof , or reflection thereupon ; a method which might greatly prevent the many fears that many gracious souls meet with in their way , and by which they dishonour god before the wicked , that by knowing their own wants , and god's method of supplying them , might be remedi'd . a sixth experience of the spirit of god's breathing upon the soul in prayer , and of its correspondency to the certain return thereof , was , that according to my morning's frame in giving up my self , so has my frame continued thorough the day , but most remarkably thus on a sabbath-day , wherein i have found that my frame in hearing a sermon has greatly answer'd to the frame of my morning 's private address to heaven , with that exactness , that i could never observe or set it upon record without great amazement : herein mistake me not , as if i passed my day without any other address , resting upon the comfortable experience of good frame in my morning's prayer ; but upon all occurrences throughout the day , my supplication has been repeated , my method being never to attempt any service , civil or spiritual , without address to god for conduct therein ; and when opportunity of set prayer is deny'd , the same spirituality in ejaculation , and that correspondent to return , is experienc'd , confirming the truth of god's acceptance of the spirit 's helping the soul to groans not to be utter'd , when the soul in meditation is under such a heavenly thoughtfulness to god as is impossible for it to utter . i could set down numerous instances of god's acceptance of prayer put up before entring into company , with freedom from quarrel or disquiet ; and when disquiet of any kind has accompanied me , i have found it at such a time when my soul has been out of frame , or my addresses to god before my entring the society has been neglected : who would not therefore advise me to rest upon god , and to petition him for all things , and to have all things conveyed to me , with a sight of his special providence in it , and as a return to prayer for it , that when my passage through this wilderness is at end , i may not enter unto an unknown god , who has been a father by his special conduct of providence , a husbandman by the workings of his divine spirit ; my alone friend to whom i have put up all my requests , and from whom i have receiv'd all the supplies of wants , and that in a way of communion with him ; neither to an unknown work , but that of which i have had some foretaste , in the use of observation , prayer solemn and ejaculatory , and meditation , admiring of god manifested , and praising his name for the experienc'd discovery of himself . a seventh experience of christ's spirit exciting to prayer , and interceding with us in prayer , with the certain correspondency thereof , by a return of that prayer thus perform'd to god , has been by putting words in my mouth , as well as spirituality in the frame of my mind , and that suddenly , unpremeditated , yea sometimes contrary to matter and words design'd . to clear this experience , i will give you amongst many instances , the following one concerning a friend's distraction in a fever , for whom my design was to petition god for his recovery , but was carried out in prayer , and that powerfully too , altogether for the return of their reason , without ever being able to ask one petition for the abatement and removal of their fever ; upon inquiry i found their distraction gone off , but the fever remaining the same , the return of their reason exactly answering the time of the supplication for it . another instance of this experience , was , concerning another friend , for whose h●alth i had design'd to petition god , but found my words in my address to god , strongly diverted from petition to praise , blessing his name for what he had done , and that without any foreknowledge of amendment , or probable reason to expect it , but what i had from this powerful , sudden , and undesign'd utterance in prayer . another instance of the same kind i very lately had concerning a friend's beloved and only child , for whom i found in my self great and amazing freedom of utterance , and that by way of praise , tho' my design was to petition god concerning it , having all humane probability to expect its death : after the experience of this utterance in prayer , i was kept in the dark till at least ten days , and then had the account of its recovery , yea , of its great amendment answerable to the time of the utterance of praising , being strictly curious in the observation of the circumstance of time , that none of these marvellous experiences might afford the least doubting in their enjoyment , but obtain a clear reception thereof , and produce the greater establishment therein in the soul. another instance of the seventh experience , was , concerning some with whom i have had to do in matters of concern , but at a distance from me , and without any other opportunity of hearing the proceedings or success of endeavours than by letter ; i have found , that tho' i have design'd before the coming in of the post , to supplicate for a good account ; yet have not been able to say any thing at all concerning the matter , answerable to which no letter has come , or other petitions and words concerning the matter has been spiritually darted up to heaven , than was design'd , correspondent to which , the account receiv'd has exactly answer'd the petitions , and utterance actually put forth , and not to them only design'd to be express'd in prayer . a ninth experience of certainty of access to god , and of his spirit 's breathing power on the soul to ask what he knew was to be return'd , has been concerning a design of three different endeavours at one time , and prayer for guidance , a mean made use of ; i have found all shadow of spiritual enlargement in prayer concerning it , strongly withheld , and so indeed has the least degree of successful endeavour ; but for the second , enlargement only once , suitable to which successful endeavour in one circumstance thereof , and at that very time did occur ; and for the third , such heavenliness of frame in petitioning not only once , but all along continued upon the soul , and so successful endeavour without one cloud , prov'd the issue : plainer expression i cannot well use , and instances i must forbear , left it occasion the discovery of my self . a tenth experience of the lord 's exciting and preparing to ask what he was in his good pleasure to return , was , that of his exciting and powerfully strengthening of my soul for a continued time to pray for self-abasement , when at the same time no outward temptation has been my motive thereto , though soon after has appeared some outward advancement , and correspondent to the divine wisdom and loving care of christ's spirit , enabling me to ask the exercise of humility , self-loathing has always accompanied such outward smiles ; yea , from observation of this experience , i have imagin'd a smiling providence eminent , from the frequency of this suit to the lord undesign'd , but greatly assisted to petition it . i have often experienced , that when my soul has not been thus carried out to petition lowness of mind , either before or in the enjoyment of outward advancement , that either security therein has fallen out afterward , imbittering my thoughts , or some circumstances in the thing enjoy'd that has imbittered its sweetness , or remov'd its satisfaction , nothing being more satisfactory to a christian soul , as the reception of an outward favour by special steps of providence ; argument of divine favour , accompanied with such strength of a divine spirit , as enables the soul to improve it , with the exercise of love , and reliance upon the bestower , and to keep the souls satisfaction therein in its true bounds , more upon the discovery of god's love thereby , than upon the thing it self enjoyed . as the experiences already laid before you relate to outward enjoyments , so now i shall give you some experiences respecting spiritual enjoyments , answerable to christ's spirit breathing influencing-strength to petition them . a first experience thereof , was , when spiritually carried out to ask for humility , previous to any spiritual improvement , as well as before any temporal enjoyment ; and when security , accompanied with the intermission of the means of grace , has followed any inward advancement , then has a cloudying of what was an inward comforting evidence to the soul , issued ; but when the soul has been carried forth to ask it before hand , or in the time , by way of return thereto , the soul's posture has been in the exercise of self-debasement , and exultation of , and dependance upon christ's spirit for producing such a marvellous change in the soul , without the least exalting thought of self . i remember that one day in conversation with that holy saint mentioned before , i express'd my self concern'd to know the reality of my grace ; to which he humbly reply'd , i have not had the least cloud as to my interest in heaven , but should rejoyce to experience that measure of confirming passages of god's special love , as i know you have enjoy'd , the effect whereof i found some quiet of mind ; but by the wise over-ruling hand of god , was follow'd with such cloudy darkness of mind , lest satan had excited self-exultation or sinful security , till in the following evening-prayer , god carrying me forth to bless his name for the evidences of his love , and to petition humillity in their enjoyment , the darkness disappear'd , and his discourse was bore home , with the alone effect of quiet of mind , love to , and reliance upon god , and that with humble thoughts of self . secondly , i have found , that previous to any victory over some particular sins , i have been help'd wonderfully to plead with god on this very account , in a most near and sensible approach to him , for conquest over sin , that scripture being at the time often and comfortable in my thoughts , nay more than conquerors through him that loved us ; answerable to which temptations to these , has occur'd sins , but victory of them has been my mercy , both as a return to the prayer christ's spirit helpt me to ask , and as an evidence of such , a change in my soul , as bespoke my interest in christ , by the evident supplies of his strength , enabling me to be victor of those sins that formerly i gave way to . thirdly , when god has been to afford me the evidence of great supply of strength , to suppress wandering thoughts in duties suddenly and powerfully for some time ; ardent desire and great spirituality in petitioning god has seiz'd me ; answerable to which , marvellous freedom from wandering thoughts has occur'd , and that in all the duties i have been exercised in . a remarkable instance of this experience , was , when at a certain time my petitions run out for strength to overcome wandring in duty , with full assistance of god's spirit to supplicate , and by a passage of providence establishing my comfort , though wandrings , prevail'd , and a mean of helping forward my victory therein . the passage of providence was thus ; being one sabbath-morning hinder'd from my ordinary place of hearing , and having an opportunity of hearing sermon in the afternoon , i found my desire with a const●aining force towards another place and minister , which was so strong , without any rational motives thereto , that i would not be hinder'd , though several difficulties occur'd in my way ; in the hearing of which sermon , my disposition was so spiritual , that my thoughts had full flight thither , and i in the exercise of low esteem of the earth , with all its allurements ; but which was the circumstance most remarkable , is a question a minister was desir'd to answer to , what should be done to help wandring thoughts in duties ? which was the very thing my mind was hurried withal then , the thing christ's spirit was helping me to petition strength against , and to which he was giving return with sensible supplies ; and with this passage of providence quieting my mind , and as a help to forward my endeavour and victory over it ; his word was , that it is a complaint common to all believers ; so long as there is a sense and concern for it , the christian is not overcome by it ; go therefore on , not only striving against it , but begging the lord's aid to vanquish it . fourthly , previous to a sensible change in my self as to watchfulness in conversation against reproaching of others suddenly and undesignedly ; and for some continued time my soul was carri'd powerfully to pray for strength to resist the temptations of reproaching others , either through the natural tendency thereto , the common example of others , or out of the tempting-design of self-applause , in the disparagement of others ; and answerable hereto marvellous strength of christ's spirit was afforded me , with special providences discovering this spiritual strength , accompanied with the bearing home upon my thoughts that of st. matthew , chap. . ver . . all things whatsoever you would that men should do unto you , do you even so with them ; that then i could not but observe my self , against my own corrupted inclination , and others example , preserv'd from this too natural and common vice even of lazy and professing christians , who by the actual remembrance of this very passage , might be an excellent means to preserve them from the malignant infection of reproaching others . fifthly , i experienc'd a wonderful strength to pray for a continued sense of god's all-seeing eye , as well in conversation , as in the performance of religious duties ; suitable to which , not only awful thoughts of his majesty approach'd in duties , preventing distraction therein , seiz'd me , but even a powerful awe of god affected me in common and private actions , always considering any circumstance in the action as might destroy god's accepting thereof ; especially as to acts of charity , wherein i have found such a watch over my self , as i could not have been satisfied without strict enquiry , whether unwillingliness was not in the action ? whether some desire of applause , or only pity and natural tenderness were not the motives of this charitable action ? and nothing then has been more pleasing , than to find , that a willingliness to obey god's command , on purpose to please him , in the compassionate relief of others , a chearfulness without the least intermixture of reluctancy ; a sincerity without the least desire of its being known , were the ingredients of the duty . i desire to witness the difficulty of thus performing actions , without great and actual influences of strength from above , the reception whereof is often obtain'd by that blessed means of solemn or ejaculatory prayer , wherein the spirit of christ intercedes for his people . the same spirit of prayer imprest upon me a sense of god's all-seeing eye , and that scripture was continually in my thoughts , of doing all things as unto the lord ; the constant remembrance whereof i have found greatly advancing that gospel-perfection of an unfeigned sincerity , both in converse with god in holy duties , and with one another in common actions and discourses . sixthly , i can tell you , that at another time i have been powerfully helpt to petition for the exercise of love to god ; and answerable to this , i have been helpt in prayer , and in worldly business , to draw forth kindlers of love to god from all sensible circumstances of my self and others , even from the poor in the streets , both as to their poverty and imperfections of body , blessing the lord , with sweet exercise of love to him ; yea , this grace of love to god has been excited from the observation of fulness and prosperity in some , but with great emptiness of the inward comfort of the experiencing christian's soul ; for sensual pleasures divert their thoughts from the observation and enjoyment of what is much more to be valued in their nature , and lasting in their duration . at this very time happening to be alone in a coach , remarking such kindlers of love , from circumstances of others appearing in the streets , suddenly and strongly this suggestion forc'd it self upon my mind : how was it , that god did show such special favour to me beyond others , yea , to make me differ so much from my self in former times ! with amazing thoughts of the change upon my soul ; and immediately that scripture over-awed me from corrupt rational arguing , or from satan's darkening or deviateing me from right conceptions of god and his ways ; i will have mercy on whom i will have mercy ; i will have compassion on whom i will have compassion ; from whence happened such quiet of mind , as has by the blessing of god still'd my thoughts perfectly as to that great point of election , which is the great effect of free unmerited mercy , and in the use of means brings the children of mercy safely to salvation . this warmly excited my love to god , having an evidence of my share in his electing mercy , by the inseparable effects of it , the work of grace begun in me , and preparing me for the heavenly glory . a seventh experience was , when altogether insensible of the growth of faith , and when the lord by a marvellous method was to establish it in my soul , even then i observ'd for some considerable time , that i was carried out in prayer and meditation with zealous affection , that the lord would turn my eye and trust from sensible things , to a trust and reliance upon god himself as to all outward things , and as to the inward advancement of h●liness , as a mean tending to future salvation ; answerable to which , god has discovered himself marvellously in the steps of outward providential dispensations , and by the inward workings of his spirit , as means of founding and establishing this grace of reliance in my soul , which i hope shall be increasing in the use of means , till faith obtain its perfect end , the fruition of god in glory . and tho' i hope i may say in humility , that my soul is raised above sensible things , to look to things unseen , and to set my esteem and reliance with comfort and satisfaction upon them , independently upon worldly things ; yet i am asham'd for the small growth of reliance in me , and that greater improvement therein has not been the fruit of the infinitely wise and condescending method of god's goodness in training me to live by faith in his promises and perfections . experience of god's method in training me to the first sense of reliance , with its further establishment and growth , and that exactly , as they are set down in record in my diary . the first experience leading me to observe god's following method with me , was that of carrying me forth in prayer , to petition establishment of faith in my soul ; which begun most remarkably after a fit of sickness , and has continued to be upon my mind in all my suits greater or lesser since that , and i hope will continue to the end of my militant warfare . a second experience leading me to reliance upon god , was by removing all dependance from these outward fabulous passages , reckoned as ominous of such and such certain events , which undoubtedly were at first the effect of ignorance of the true god amongst the heathen world , who notwithstanding the discoveries of god in his nature and providence by visible things , the effects of his power ; yet natural things keep first in their view , and had the preheminency of god in their minds and hearts . and though we enjoy the discovery of god in his word and providence so plainly , yet how do we retain the example in reducing those things to natural causes , that are to be appli'd to a divine agency , the true reason chance is so much in our ears , and general reliance upon god is so little powerful in many professing christians in our day . to establish this experience , god made use of the following three means , gradually each after other . the first was concerning one dangerously ill , whose sickness , in its nature , seem'd mortal , in the thoughts of physicians , and other assistants ; and was accompanied with such passages of dreams , and other things , that in the old time , ( and too much now in our time ) were reputed certain presages of death . in the interim , i thought with my self , that if a recovery should happen , nothing could be in those things fit to be depended upon , and therefore should no more regard them . and one day going thence in a coach alone , i found my self marvellously serious in my thoughts concerning it , and astonishing strength to ask this person 's recovery , and that god would make it a means to help forward for getting off such things , and the placing a trust on god in their room . answerable to my prayers , an unexpected recovery appear'd , changing my thoughts from relying upon such things , to a dependance upon god : but alas ! it is so inherent in our corrupted natures to look to , and to exalt self and natural things more than god or spiritual things , that there was a further need of god's powerful influence . a second means in god's hand to destroy observation of , and dependance upon such omens , was the breaking some measures observ'd in my common undertakings , and rested upon as presaging of such events to it , answerableness of the numerousness of undertakings in the latter part of a week , to those that fell out in the fore-part thereof , which was in observation unsuitable to example ; and though the observation of other omens be suitable to the too-much example of others yet altogether unwarranted by divine scripture , yea , threaten'd to be accompanied with evil , jonah . v. . they that observe lying vanities , forsake their own mercy . psal . . . i have hated them that regard lying vanities , but i trust in the lord. how agreeable is it to the infinite wisdom and mercy of god , to bring me from trusting any thing , as a blessed means of reliance upon god alone ! and therefore i have observ'd , that according as the first has been gradually cutting off , so the gradual growth of dependance upon god in all things , has sensibly sprung up ; and though the effect of this divine passage was a greater distrust of those vain things , yet god was not pleased to rest here , but to take a third means of advancing this blessed grace of reliance , and laying low this sinful esteem of natural causes , was a severe fit of s●ckness , accompanied from the first apprehension of it , to its perfect removal , with such providential steps as bespoke plainly a divine power without means , drawing my soul irresistibly to the observation of , and dependance upon him , at least with the use of means . one step whereof was , a fixt apprehension of a fit of sickness imminent , and that as a just punishment for my trust to omens of natural events which god by his merciful condescention turn'd about as a spiritual remedy to that reigning illness then too much in my soul. a second step was , an unexpressible nearness to god in fellowship with him , ravishing my soul at the time with that comfortable view , as it were , of heaven , and despising things below , that i could not have bore up if it had continued long , and that immediately before the first assault of my illness . a third was , the sensible withdrawing of this frame for some days , till near the danger of being delirious , and the use of such means as formerly had never been us'd towards me , on purpose for its prevention . a fourth was , that my soul was in a spiritual and heavenly frame , and carri'd forth with that amazing strength to pray for ease to my head , and preservation from deliriousness , with such an immediate return , that i think i may say my head was easy , and my judgment clear in a moment after this address ; and though without any rest for some days , yet i was as free in my head as ever to my own apprehension : this amaz'd me at the time , and gave occasion to lay aside the clyster and blisters which my worthy physicians had prescrib'd , telling my nurse , a godly woman , that the lord had done it . a fifth step of divine agency was , the powerful carrying forth of my soul in prayer after recovery , upon these two petitions which have continued to be expressed in all my addresses to heaven ever since that time , and have marvellously continued to be return'd since then . the petitions were , that the lord would advance a work of faith , and that perfectly in my soul ; and that i might discover immediateness of him in providences , and the inward working of his spirit : which were petitions unpremeditated , and undesign'd . and as it was divine strength exciting and enabling me to petition , so by influences of the same strength he has enabled me to hold on petitioning , and by sensible providences and operations of his spirit , he has eminently discover'd his divine hand , and my being under his special conduct . a sixth step was , a more se●sible advancement from trusting things commonly receiv'd ominous of future events , to an intire reliance upon himself . the searching into natural causes , with excluding a divine hand , is the occasion of our imagining our selves more knowing than we are , and of exalting nature with its effects , in the room of the creator , and his divine providence . a second experience of god's method of establishing and making to grow in this grace of reliance was , by removing reliance upon spiritual means made use of by others on my account , especially when it lessen'd my own diligence with god for the same thing . it is natural for us to overvalue nature , and natural things , and undervalue god and spiritual things ; the confirmation whereof i had in my self by an over-valuing of one who , i may say , was a great helper of my faith , and in the making up of whose crown i shall , i hope , be a member in that day of glory , to whom i would always run with any of my difficulties to acquaint him therewith , sometimes before my acquainting god therewith in prayer , and would endeavour to obtain his interest by his addresses to heaven concerning it , which when undertaken by him would faithfully be perform'd , and sympathizingly too , from personal affections ; and god's inclining me from my youth to observe him , which was a duty greatly assistant and comfortable . by reason of all which , i have had less anxiety concerning the matter , and probable hopes from his interest with god to obtain it , and have used less diligence my self with god upon my own account ; which derogated from god , upon whom my entire reliance should have been plac'd , and not to have given him some degrees of trust , that were the alone prerogative of god. the method of god to overcome this in my soul was , first , by the discovery of this holy soul's misapplying prayer to what he desir'd , and not to his utterance in prayer , and that in an affair on my account , of which you have already heard . secondly , by removing him from me at that time when god made him so blessed a help to my faith , i giving him more of affection and trust , than what was his due as god's instrument . and if these two had sufficiently overcome this failure , perhaps god had proceeded no farther ; but having the opportunity of letters to acquaint him with matters of difficulty , and to press his interest for me , i found this trust to him , and less diligence of my self hold on , and so god in his wise condescending care and love thirdly , removed him from the world , and that unexpectedly and surprizingly ; and whatever was the end of god concerning himself or others , this was plainly discover'd to my self by after-passages of god's outward providence and inward spirit attending my life , that my regard was too high to this instrument , and his prevalency with god , and dishonourable to god ; therefore to rectify my error , the lord was pleas'd by his death at the same time to recall me from trusting in creatures , but only to rely upon himself in the use of his ordinary means prescrib'd in his word . this may be caution to all hearers to give the ministers their due place , neither overvaluing some , nor undervaluing others , but valuing and admiring god's free-grace the more , that by any means is made effectual to establish and increase grace in the soul. the departure of this blessed saint , was made a powerful means of conviction of my failure , and that as a leading-step towards higher trust to god , with that sweet fellowship with him , that at the time , and often since , to obtain such an enjoyment , i could willingly accept of such another stroke , though it was very afflicting to my soul to be deprived of my alone spiritual friend on earth , and the greatest helper of my soul ; but i am now instructed to say of god , my chosen happiness , whom have i in heaven but thee , and there is none upon earth i desire besides thee . a third experience of god's method of removing reliance upon any thing , to establish and advance dependance upon himself , was , by turning natural causes out of their course of producing their natural and former experienced effects , to the production and events seemingly unnatural , and formerly unexperienc'd . thus eminently it has fallen out , when the intermixture of serious and heavenly prayer has been neglected , from the certain expectation of a desired effect , as the natural issue of such a cause made use of , and a mean formerly experienced . many instances of this experience i could produce , when in undertaking a matter of great concern , by reason of using as a means to effectuate the matter naturally tending thereto , and often tried , as productive of it ; i have had less solicitude , and made seldom approach to god by prayer for conduct in the use of means , and for a divine blessing upon the issue ; and instead of the natural and common effect , unsuccessfulness has follow'd endeavours ; yet when god has chang'd this laziness , and secure frame of soul , to a more spiritual addressing god by prayer , in conjunction with means , that then the next attempt to use the same means , has been accompanied with such success as was suitable to its natural and experienc'd tendency . this clearly convinces of the uncertainty of the most probable events in the use of the most promising means , without a divine blessing accompanying ; and therefore instructing the necessity and advantage of address to god , in conjunction with other means to make our endeavours successful . an experience fixing and advancing within my self resolution of addressing god concerning all things , and a dependance upon him for the issue of all things , whatever seeming certainty appear without this in the use of means ; and though many great events have been brought forth in the use of natural means , without so much perhaps as once petitioning heaven , as many successful undertakings of the wicked do witness ; yet this is no opposition to the present experience : the wicked enjoying all things in a common line of providence ; the children of god in a line of special conduct , love and favour , by special passages of providence , and in a way of return to prayers . this experience reproves trusting to any natural agent , but in subordination to a divine power , which is a proposition that in conversation we find seldom opposed , though little verified in the actions of some , who , with lifted-up-eyes , and outward seriousness , will say , the lord give a blessing to means ; when , at the same time , they never put up a serious prayer to god afterward concerning the same matter ; or who , in pinchings only of extremity , when natural things fail , or they are uncapable of smothering the convictions of conscience , are forc'd to cry out , ( lord have mercy upon me . ) this is also little verified in the actions of some professors , who looking so much to natural causes , or to fortune or fate , lessen that trust and dependance they ought to have upon a divine over-ruling power in all things , and hinder themselves from addressing god for his conduct in the right use of means , or bringing about their desired end ; and especially if they are under god's special and divine conduct , and enter'd into the number of his children . a fourth method of god discovering his hand in all things , and leading me to a dependance upon him for all things , was , by disappointing expectations , when founded upon seeming , sure , and probable grounds , especially if trusted to with a pleasedness and rejoicing in the expectation , but without ever supplicating the lord's conduct to bring it about . it is true the psalmist's advice is , to be anxiously careful for nothing ; not by idleness , or by using means diligently with a trusting thereto , but by making our addresses known to god by prayer when this is restrain'd , no wonder anxiety of mind , and toil of body meet god's children's endeavours , yea , disappointments follow their most desired and probable expectations . i hope i may faithfully witness it as truth , that i was never help'd in a heavenly ravishing frame of mind , to petition god concerning any one event , with resignation to his will , and full quiet of mind , whatever discouragement seem'd in obtaining the matter , but a gracious return followed . yea , the most hopeful design , without this means of supplicating god concerning it , has ever been accompani'd to me with a visible disappointment . many instances i could adduce , were it not that i am to be unkown . sometimes for many months together , every day , in one instance or another , this experience has been brought to my observation ; and if the observation of god's method in removing trust from any thing , and planting a reliance upon himself , with the visible and blessed effects brought forth thereby in my own soul ; if the reflection thereupon had not establish'd my faith , i should have often been flying out with repinings at god's disappointing my diligent use of means , commonly leading to such ends : but discovering god's design , yea , infinite love , in my own disappointments , and my meditations thereupon were thus ; did the lord strengthen me eminently after my fit of sickness , and continually in most , if not all my addresses to heaven since that time , to ask for advance of this reliance ? and has the lord return'd this petition by sensible reliance upon himself , never formerly acquainted with , and that in a mysterious conduct of outward providence ; shall i therefore bring forth this ill improvement , of not working with god , or of trusting god only in the enjoyments of smiling favours , when difficulties sensibly have tended to the increasing my dependance upon god ; or trust god only when other things are of no use , or when means producing such events , naturally or probably turn their course , and prove ineffectual ? no , that should be no less than height of ingratitude ; and what my loving god has prevented by his spirit 's accompanying his method of special outward providence , and therefore have great reason to walk in a road of constant dependance upon him , crying out ; oh , the height and depth of the love of god , in first designing me such a mercy of reliance , in bringing it about , and that in a method of outward providence , evidencing it sensibly to my self , as well as really working it in the soul by his spirit going along with his outward providences , and in preserving this reliance , notwithstanding the soul's unwillingness , when duty and interest went hand in hand at the same time . this very experience is enough to answer all the ignorant cavils of the irreligious , and the doubtings of some christians , who with the psalmist are perplext how to understand rightly the inequality of divine providence towards the prophane and the gracious christian ; the first abounding in worldly pleasure , while the other appears under crossing afflicting providences : the private christian's inward observ'd experience of god's method with himself , affords knowledge of god and his ways , and strength to resist corrupt and satanical suggestions , and peace and comfort even in the enjoyment of outward disappointments , when their friends are in concern on their very account , or others in their circumstances ready to stagger as to god's favour to them ; and that by reason of these things which appear to the observing christian , the greatest tokens of divine special love : for the better understanding of this , i would have you consider ; first , that a christian renewed from original corruption to grace , is received under a special conduct of god's providence without , as well as his spirit within , and that greatly different from the common providence that attend the wicked of the earth , psal . . . but know that the lord has set apart him that is godly for himself ; exod. . . the outward providence of god was so special towards the children of israel , that the very dogs were not to bark at them ; besides , to be witness to three or four private christians imparting god's special conduct remarkt round each one of themselves , one would think that the narrative of each argued so much of speciality , as if each had been the alone beloved child of god , about whom he had spent his special loving care ; whereas those round whom is the alone conduct of common providence , they can reach no higher than the general power of a great and merciful god , as creator and preserver of all things , but not as their god and father , or their providences attending them as the fruits of their peculiar interest in him through christ , and as heirs of his kingdom , enjoying the earnest thereof , in the special outward providences and inward workings of a divine spirit attending their life . great loss therefore , that christian incurs , who tho' under the special conduct of outward providence , yet wants the sense thereof , unless in remarkable instances of it ; and that for want of a general observation of all the steps of god's ways with himself , from his first conversion to a full establishment in all the graces of god's spirit . a christian that has been observant of god's outward and inward conduct , not only witnesses a speciality of providence regarding god's own children , but he will patiently bear afflicting dispensations , that are designed to make him sensible of his neglect of god's dealings with him , and of his neglect or careless performance of particular duties , and may change his nature from secure , cold , and lazy , to spiritual , heavenly and zealous ; and to make him more watchful and diligent in the resisting temptations , and mortifying corruptions , and in the exercise of every grace that may preserve him from the power of the tempter . a christian under the same special conduct of god's care , but without the strict observation of it in all the steps of god's providence , has neither the knowledge nor the strength that the observing christian has convey'd to his soul , as the true effects of so desirable a duty ; but is ready to droop in his spirit when afflicted , not knowing god's design in particular , tho' relying on that blessed word , that all things work together for good to them that love god ; yet missing god's particular design in the present want of his soul , the present mercy thereby to be bestowed , he becomes in danger of satan's tempting him to despondency , of a melancholly carriage in religion , and of passing his pilgrimage state under clouds . secondly , that since god's own children are under the special conduct of providence , then they alone must best judge of god's wise procedure , and witness for god , that what the carnal world is apt to charge against god upon the account of the present afflictions of his children , is from ignorance : for afflictions are the certain evidences of his wisdom and love , as a father and a physician , to purge them from sin , to make them more holy and heavenly on earth , and to make them more prepared to reign with him above . tho' those who are only led by sense , see not good in afflictions , yet sincere believers , who from constant observation , and by the help of a divine spirit , have improved afflictions , they are ready to comply with god's end so soon as it appears , and earnestly pray for , and rejoyce in the hope of a blessed issue . if christians were serious in searching out their sins before , or in the time of afflictions , and how defective they are in the exercise of the graces of the spirit , they would be assured , not only from divine revelation , but from their happy experiences of god's mercy in all ; that the peaceable fruit of righteousness will outweigh all their sufferings and sorrows . a fifth method of god to advance reliance upon himself , was , by immediate specialty of a divine hand in passages of providence , in laying matters of great success in my way , and that in the following instances . first , by bringing them about , without the operation of second causes commonly made use of , having in many instances experienced such things laid in my way , wherein i have hardly been able to discover any thing else , besides the hand of god bringing them forth . secondly , by ordering my real enemies as instruments of benefits to me in their actings , though undesignedly by them . thirdly , by ordering such numerous successful designs with freedom from outward toil , that i enjoyed a great opportunity to observe and meditate upon the lord's way thus with me , and to set it upon strict record for after-reflection , and comparing it with his preceding and following methods , and the improvement thereby brought forth in my own soul. fourthly , by divine excitement of some to be assistant in such providential matters laid in my way . fifthly , by ordering success to all such undertakings , accompanied with such immediateness of providence . a sixth method to advance dependance upon god , and to keep means ( too much relied on ) in the due place , was by suffering by one step of providence or other , friends to my outward concerns ( of whose friendship and service i had eminent experience ) to be turn'd and fixt to the interest of others , which i must confess , seem'd at first appearance dark and cloudy , and continued thus to be , till by perusual of my record , i came to know the state of my soul i was then under , the work of god he was sensibly advancing , the particular design of god at the time , ( from comparing his ways , and the improvement brought forth thereby ) and the suitableness of such a method of providence to bring it forth , even an entire reliance upon himself for all events . in which experience i had this sweet passage to observe , that as god in his returns to prayer , suited their speediness or greater delays to the weakness and strength of faith , so herein did the lord compassionately suit his ways to the weakness of my reliance in him ; for least such an experience should overwhelm my weak faith , the lord immediately gave success to my endeavours , with the same ease of mind , and freedom from toil of body , as when under the advantage of the interest of such friends and visible means , with that special providence , that i have often stood in amazement , and have been ravished with the observation of what strange passages of providence has every day fallen out to continue such successful endeavours ; yea , i may say , greater then when under the opportunity of such instruments . a seventh experience , was , by permitting the loss of some undertakings , that were probable to be greatly advantageous , without the least deficiency on my part as instrumental therein : this at first seem'd afflicting , till the discovery of the unsuccessfulness of others concerned , with great disparagement of character appeared , which then made me rejoyce in god's divine conduct , and see great love in the disappointment , with the feeling of inward peace , that i had no ways contributed to the unsuccessfulness of the affair , moving me to lay all my concerns at god's footstool , leaving events , pleasing or ungrateful , to divine disposal , i keeping serious with god for the faithful discharge of duty . the eighth experience of god's method to suppress reliance on any thing besides himself , was , by the lord's way of vindicating me from undeserv'd reproach , either by immediate clearing up of innocency and the falshood of reproach , and so cutting it off at first ; or by hindering it , tho' continued , from injuring my name , by making impressions upon others , or by giving me opportunity by some failure of theirs , to asperse them truly , to their great loss and discouragement , and so stopping of their rage through fear . one eminent instance of this experience i 'll give you , concerning one , who from no other foundation that i ever could judge of , but that of malice , greatly disparaged my name , yea , continued therein , notwithstanding of my dutiful imparting the thing to themselves , with a true vindication of my self , till by a marvellous passage of divine providence , an eminent opportunity of reproaching them was laid in my way , and that by the knowledge of her failure in a great and weighty concern , capable of ruining them , and freeing my self from their further rage ; but tho' there was a struggle between revenge and forbearance to asperse them , yet blessed be the lord his grace was victorious over corrupt nature , and instead of reproaching , i only endeavoured the making of themselves sensible of their faults , trusting god , who had laid such an occasion in my way , to stop the current of their malice , and had preserv'd me from the guilt of pursuing revenge : that their reproaching , at least , with impression upon others , should cease ; which was clearly verified by after experience , wherein i have fully seen their incapacity of injuring me that way ; and therefore one instance i hope of the exercise of grace in my self , and of this experience being an excellent mean to advance reliance upon god in all such cases . another special instance of this experience is , concerning a reproach against me , with some great probability of guilt when rehears'd by the reproacher : i must own my not meriting the reproach , was from the restraining grace of god , i being at the time of the occasion of the reproach , under no other power sensible to my self than that of education ; but if at the time of being reproached , i am helpt in a heavenly posture of soul to lay it before god , and find carefulness and anxiety laid aside , in correspondency to this frame , appears a divine providence restraining the enemies from reproaching , or if continued its insufficiency of injuring me , though it be greatly their design , and that with a unwearied diligence . in this instance i have two circumstances to lay before you , greatly remarkable and marvellous , discovering the sutableness of heavenliness in prayer to its return ; and of the providential method of god to train me higher in the exercise of reliance upon himself . one of which circumstances is , that at the time when god was building this faith , then a violent assault was made use of as a mean of strengthning and enlarging the degrees of reliance , and trust in god , with prayer for all my concerns ; and that in the following method , the assault of reproaching continuing as furious as false in all its reported circumstances , did seemingly tend not only to disparagement of name , but to danger of law-suits , the hindrance whereof could by no other means be procur'd , than the presence of one who had been for some considerable time out of the kingdom , and in no likelihood of returning without great intreaty , pains , and charge : but at the time when this reproacher was at the height of their pursuit by reproach , and design of law against me , the inward posture of my soul was spiritual in prayer concerning it , and in meditation upon it ; and at that very time i had an account by letter , that the person whose presence was requisite for my vindication , was surprisingly call'd to this place upon a providential occasion , he knowing nothing thereof till some hours before , and altogether ignorant of my circumstances , or of the desire i had to have him here . by this only circumstance i had opportunity of allaying the reproach , and of perfectly preventing any law-suit against me . tho' i cannot fully stop the fury of a malicious tongue , yet i cannot express my self concerning its continuance , without praising the infinite love of a divine being in it , and the great improvement by it ; finding that often a cold , lazy frame of soul , and the renewing of this reproach meet together , and that the immediate effect of the latter , is mostly a change from this lazy frame , to a spiritual heavenly posture of soul with the enjoyment of sweet fellowship with god in prayer concerning it , greatly helping me from anxiety and disquiet under it , with a design and endeavour to comply with the blessed end of god in it . another circumstance greatly remarkable in this instance , has been , that without any other mean of endeavour to defend my self by reproaching again , or the like , but purely by the laying it before the throne of god , the repeated reproach has either been still , or frustrated ; which at first occasion'd some doubtings in my thoughts , whether i should not by going to this or the other , clear my self , and not presumptuously expect deliverance without means ; but finding my vindication to themselves of no effect , and my vindication of my self to others would occasion aspersions upon them , i was still , and used the means of prayer , and was careful of not giving them further occasion to reproach , and found greatest success , and dare recommend it to the practice of others ; not only from my own experience , but from the psalmist's , who in psal . . v. . expresses himself thus , i as a deaf man , heard not ; and as a dumb man , opened not my mouth : no doubt but he could have us'd reasonable arguments to prove his innocency , but in v. . he hoped in the lord : in like manner when i have been enabled by prayer with great exercise of faith therein , to lay the case at god's foot ; and trustingly to hope in him ; i have found all power of the reproach gone off . i desire therefore what time i am afraid , to trust in the lord ; and this very experience has been a blessed mean to bring forth this desire in my soul , psal . . v. . when i cry to thee , in a believing heavenly posture , then my enemies shall draw back : when god strengthens a soul by his divine spirit under reproaches , to cry unto him ; either the reproachers will cease , or their reproaches will be without effect , or recoil upon themselves . to this experience i subjoin the following observation , that upon hearing a reproach , and seriously reflecting upon my self , i have often found it as a just punishment , and an immediate return to sin of my own , either of reproaching the same person with the same or another sort of reproach , or some body else , by such a kind of reproach ; and so a sense of my own fault , with a discovery of love from god therein , and a watch over my self unto prayer , and against reproaching , by this very reflection has been brought forth , accepting the reproach , as shimei's was taken , god bad him . a ninth experience of advancing faith was , by the great , sudden , and unexpected supplies that have come in suitable to wants , and to my firm dependance upon god , through former experience of his ways . i have found that though supplies has been deferr'd for some considerable time , yea , even to the very last moment , yet they have come in so seasonably to my need , that god in his method of bestowing them , has taken trial of the strength of my dependance upon him , and so has afforded me a comfortable evidence of that grace , and given a discovery of the immediateness of his hand in bringing them about , as well as producing thereby a trust on himself ; sometimes i have found supplies deferr'd for a long time , that if former experience of god's way of trying my faith , and further establishing it thereby , had not preserv'd in me a divine strength , i should have been ready to droop ; but even then such a true reliance upon god , in the time of long delay , i have followed always with such numerous successful passages , as afforded more than if providence had walk'd in its usual course ; when therefore by such steps and supplies following a true reliance under those delays has occurred afterward , how ungrateful had it been not to regard god in the thing , or not observ'd his ways , with the improvement of a reliance upon him ? i have observ'd , that so soon as observation of god's way , and settlement of faith in himself thereby was brought forth , that then the lord's method has varied with me both as to time and things ; appearing in a time , and in a matter and way unexpected , and all on purpose to advance my dependance upon god at all times , and in all sorts of concerns . a tenth experience of advancing reliance upon god was , by his making outward , diligent , lawful , and commendable endeavours altogether unsuccessful , till he had founded it , and gradually advanced this dependance upon himself ; the obtaining undertakings and success therein , having been kept in a constant stream of special providence , so that when any undertaking thorough my own interest has been near , it either has not occurred , or most commonly proved unsuccessful ; and undertakings have been never more frequently successful , than when most remote from common methods of obtaining them , and i have been most near to god in prayer concerning them . i think i may say , i never found my self without this encouragement of successful undertakings , but my frame of soul has been dead , cold and lifeless , and my intermissions from heavenliness of frame visible ; and i have never found my self in continued fellowship with god in prayer and meditation , but numerous undertakings have fallen in my way , and that with marvellous success , unless unsuccessfulness was necessary for one good end or other , plainly appearing in the circumstances of god's providential conduct therein , sometimes for the discovery or punishment of one failure or other in my self , all which have abundantly laid open to my view the immediateness of god's hand in all things here below , the great advantage of interest in his special conduct , and by the help of christ's spirit rais'd an ardent desire of trusting god in all my designs , even when most diligent in the use of means . an eleventh experience of god's design and method to advance faith of reliance was , by the visible effects of these very experiences , establishing my eye and thoughts upon god , either in respect of strength to act duty as pleasing to himself , or in respect of special providence bringing all things unto my hand , that nothing has made the mercy relish more with me , than that circumstance of specialness of a divine hand in bringing it about ; yea , i may say , that the most comfortable favour on this earth has nothing of solid sweetness in it , without a discovery of favour from heaven therein : and that the most afflicting disappointment and disturbing evil wherein the design of god's love has appear'd in his providential order of it , has been more acceptable to my soul than an outward blessing , wherein special love has not been so clearly discoverable . the method of god's advancing reliance , has been by sometimes delaying the answer of prayer , and with-holding its return longer than usual , ( though there has been evidence of its acceptance in heaven ) and that sometimes to the last extremity of a matter concern'd . an eminent instance whereof was , concerning an affair , where acting or not acting in it , carri'd along the danger of great disgrace and disadvantage ; and determining with my self not to act , was by an irresistible passage of providence constrain'd to move in the matter , which at first seem'd to damp my hopes that my prayer concerning it was accepted ; but the return exactly suited my frame and desires exprest in prayer , though its discovery was so long defer'd , even till upon the very brink of acting , and then providentially effected other ways ; a passage which at the time ravish'd me with astonishment . an instance instructive not to limit god to time or desire , but to commend our case to god as our father , intirely to depend on himself for the event in his own method and time , with a diligent acting duty on our part , and then the blessing will be the sweeter and more remarkable ; yea , with great honour to god , by such an actual exercise of reliance upon himself . a twelfth experience of god's method to establish my dependance upon him , has been by laying in my way outward vexations , for the bringing of me in to a serious spiritual frame of soul , the experience whereof seems as it were naturally to prevent murmuring at disquiets , and to keep me often upon my knees with heavenliness of thought , and in the exercise of trust to god , who discovers in afflicting providences great love in their effects , of changing the soul's posture , and making them a mean of preserving dependance brought forth in the soul. a thirteenth experience of god's method to continue and heighten dependance upon himself was , by giving great raisedness of frame of mind , and high exercise thereof in prayer , as a forerunner of some disquiet , that from this experience , anxiety and despondency under it might be prevented ; and i , notwithstanding thereof , kept on in reliance upon god , who , in condescending favour , gave such sweet strengthning allowance as might hold out in the ensuing providence , and that against the rising of sin within , and the force of temptations without . and here i subjoin an instance of the inefficacy of the latter , when one day i in sweet communion with god in prayer , and at the time of enjoyment , under the actual sense of some disquiet , ( having observ'd in the method of god , that a sense of disquiet , and fellowship with god at the same time , have met together , as a forerunner of some affliction that would happen ; ) so soon as i was off my knees , to walk up and down in my chamber , as soon , like lightning ▪ satan threw this suggestion upon me , that i had better be without these enjoyments , than have the disquiets that follow them . my fellowship with god in prayer , was too strong at that time to receive any impression of that kind , and , blessed be his name , the suggestion was so bare faced , and clearly diabolical , that i was immediately strengthened to repel it as a trifle . the effects of which experience were , first , a further establishment in the truth of that scripture , all things work together for good to them that love god. secondly , a continued hope in his mercy , which since that time has been greatly establish'd by the enjoyment of the psalmist's words as certain truth , the lord delights in them that fear him , and in them that hope in his mercy : that , methinks , all my arguments with god are bound up in this one , of the greatness of his mercy in christ , the observation of special favour in all smiling and frowning passages of providence , the advancement of reliance upon god in all things , brought forth by god's divine spirit , in the use of that mean of observation , has further establish'd and fix'd my hope upon his mercy in christ , and that for other changes within , and future happiness hereafter . a fourteenth experience of god's method of training me into dependance upon himself , was from the observation of god's way of freeing my thoughts from concern under disquiets , and carrying my concern off from the thing disquieting , to a search and desire after enjoyment of god in prayer put up for the disquiets , which is the alone gift of christ's spirit ; the promise of divine scripture , and my alone comfort under disquiet . this is to me the evidence of my petitions being accepted , and the token of special guidance from heaven throughout the disquiet ; in confirming the truth of which experience the scripture is plain , charging us to be careful for nothing , but by supplication to make our request to god ; and when by the intercession of a divine spirit we are enabled to make our request , the experiencing christian can truly say , that anxiety is taken off , and full exercise of reliance upon god is in its room , both for conduct to the soul throughout the disquiet , and for the removing of it in his own time and way ; if god's method herein was more observ'd , there would be less trust on outward helps , and more reliance upon god in prayer , join'd with the due use of means , and would by a blessing attending them , be convincing to the men of this world , who are led by sense , and disbelieve the prerogative-power of god's providence in all things . a fifteenth experience of god's method of advancing my reliance , has been by fixing my desire , delight and longing after spirituality of frame , with all , and every one of the most comforting outward mercies of the present life , in the desires of the best of outward blessings , i find an unexpressible fixedness of thought upon these two things : one is , that it may be convey'd by providences , arguing speciality of love ; another is , that this conveyance may be a means of heightning reliance upon god , and raising me to more sweet and intimate communion with him : and i hope , i may with some humble awe say , that my eye is so much upon god's hand in bringing about , and upon communion with god , in the enjoyment of all things on earth , that the more i see , and enjoy of the outward pleasures of this life , the more they are undervalued by me , and the more i am afraid of them , by reason of the temptations attending them to the breaking off of heavenliness of frame , which is the true inward comfort of the soul of an experiencing christian : this very experience has made me sensible of the following things . first , that the best of them ( of which i have not wanted some taste ) afford not that solid abounding sweet satisfaction , as i do really experience in heavenliness of frame , and therefore do exercise great pity towards them who know nothing of fellowship with god in the frame of their minds , or in the performance of duties ; i don't much wonder at their prizing the comforts of this earth , counting all things else as nothing or imaginary , never having experienced the reality of spiritual things ; and no wonder therefore they dip themselves as much as possible in these things that afford present , sensual , and vanishing comfort , rather than by a serious application of themselves to god in the use of divine ordinances , which while they are unregenerate , can afford no solid ravishing comfort ; they being as i was while only under the power of education , nicodemus-like , amazed at the litteral meaning , how christians could talk with god , and enjoy communion with an invisible god , it being impossible by the greatest reach of the most ingenious fancy , to apprehend the state of the soul with its ravishing sweetness , when in fellowship with god ; and though i have made use of these words of spirituality , and heavenliness of frame , to explicate fellowship with god , my design is not thereby to set it forth with words , that may make it sensible to unexperiencing souls , these words being understood and felt only by real believers ; it is enough that to you of the unregenerate rank , i can seal and give testimony to the truth and reality thereof , from my certain experience ; and can lay before you the means god was pleased to make use of to bring me to the sensible enjoyment thereof : and if your longing desire to experience it , prompt you not to the use of these means , by which you may obtain it , then in the day of judgment you cannot but expect your accusation to run thus : light came into the world , but you chus'd rather to walk in darkness , according to your carnal conceits of divine things , and not in the use of sacred means , as others have done to attain a clear comfortable experimental knowledge thereof ; which you may easily do , considering the great condescending encouragement god gives to the smallest sparks of sincere desires , and serious endeavours ; he will by the spirit of grace assist you , and reveal the secret of his love to your souls , and bring you into his marvellous light. and as the case of the prophane , and of these only under the power of education , fills me with pity , so lazy christians are greatly to be threatned , who know the reality of fellowship with heaven , but instead of keeping themselves in the comfortable and continual enjoyment thereof , and thereby to witness its truth , in conversation with others , by their involving themselves in the full stream of the pleasures of this earth , they hinder their delightful and constant enjoyment of god , and give occasion to others , to believe that ravishing comfort of fellowship with god , is meerly a notion , and make their own lives upon the assault of afflictions , yea their dyings too , less comfortable , and thereby disparage the truth of the gospel : it may afford you an awful reflection ; o lazy christians ! who by your great outward enjoyments should be more excited to maintain communion with god , who is the fountain of felicity , and to testify that his favour is better than life and all the fruitions of it ; but you content your selves with hasty or drowsy performance of religious duties morning and evening , without the exercise of those graces and affections which are the life of them : and by a careless conversation in the world , the impression of divine things are soon worn out , and dye in the diversion of the soul from god , by the free fruition of temporal things , which are to be so temperately used , that we may enjoy god. when the world is the idol of mens heads and hearts , it dethrones god , and deprives them of the comforts of his love and presence . secondly , my fifteenth experience has made me sensible , that the comfort of outward things , is more in the expectation than in the possession ; whereas spiritual comfort is much sweeter in the enjoyment , than it is for any humane creature possible to imagine , unless experienc'd in the soul. my own apprehension , and account of a spiritual frame is this ; that when i am in it , my mind is clear , free of clouds , or concern of any kind , though in the midst of trouble , unless it be lest i should not continue in a holy frame . while under the alone power of education , i have often suggested to my self , o that i were in such a circumstance , my state should be happy ! but when by the providence of god i had arriv'd to that circumstance , i found no addition of comfort by it ; and to speak more plainly , my great expectation was confuted by experience ; for either i tasted no happiness in what was so earnestly desir'd , or the pleasure was imbitter'd to me by unexpected troubles mixed with it ; i now am well contented in a state without abounding or wanting , relying intirely upon god for all things necessary for my wants . thirdly , this experience has made me sensible of this certain frame in my self ; that the more of outward comforts i enjoy , the more i undervalue them , and in the greater esteem i find fellowship with god , and that the evidence of special love from god by the enjoyments , is in my esteem far more valuable than the most precious or most desireable things that can be obtain'd in this life . in the enjoyments of the world , i neither find present satisfaction , nor the sweetness in the after-reflection that is in spiritual enjoyments ; but what brings honey , has a sting that vexes more than there is sweetness in it : this serious christians know by experience . but carnalists , whose consciences are sear'd , and whose experience never reach further than outward comforts , nothing can sting them but sensible things ; as illness after drinking , rottenness after whoring , and the like , affecting their body . it is otherwise in spiritual fellowship with god ; it relishes sweetly at the present , and in the reflection upon it an evidence to the soul of union to christ ; for altho' the degree of joy does not continue , yet the reality of union abides , and the new breathings of christ's spirit in his ordinances revives the joy. friendship , that rational and most comfortable blessing in humane society , is not now so common on the earth ; when sin abounds , the love of many waxeth cold ; and where it is , it affords one of the most solid satisfactions on earth ; but it is not compleat , wanting much at the same time it is enjoyed ; neither is it durable , but upon a trifle chang'd , and former friendship made fuel to kindle and keep burning everlasting hatred and malice . a sixteenth experience of god's method to train me into reliance upon himself , has been , by disappointing me of one favour greatly desired and expected , on purpose to introduce a greater . the lord has often issued forth a marvellous mercy out of the bosom of a disappointing-providence ; and could the effect of this experience be otherwise than to trust god for all events attending my life , however bad they lookt at the present , leaving them to his will ; that so , if a disappointment occur'd , i might not immediately repine , but by patience , through former experience and prayer , wait without disquiet till the divine providence has sweetly ordered that disappointment to be for my greater good . i could instance in this experience , a matter of greatest worldly concern , where disappointment has fallen out contrary to desire and probable expectation , from whence has issued a providence at first appearance not so desireable or pleasing , but a mercy far beyond what i now know the other would have been , and has some comfortable circumstances in it not so common in such a matter . one instance greatly advancing reliance upon god , and confirming what has been formerly laid down , of a certain correspondency between christ's spirit helping the soul to ask in prayer , and the lord 's returning it , was , that my frame in prayer was my great support , while under no other view than that of a disappointment . who would not in the enjoyment of such eminent experiences , leave all things to heaven's conduct , and by entire dependance thereupon , with continued prayer to be interested therein , spend a whole life through this earth , and that with greater success to outward affairs , less anxiety of mind concerning them , or toil of body to obtain them , and much more sweetness , than when brought about , and no other agent seen therein , but outward endeavour of our selves , strength of friends , or the like , upon whom our trust was wholly fixed ? seventeenthly , to advance an entire general dependance upon god , he has marvellously discovered immediateness of his hand in matters of very small moment , and that both as a return to prayer concerning them , and as a token of special favour in them ; and tho' they have been such things as are reputed small , yet they have been accompanied with as immediateness of providence , as clear a discovery of divine love , as in weighty concerns , designing thereby to bring me into a dependance upon him for all things , the meanest not being excluded from the compass of his providence . many instances of this experience i could bring forth in respect of my going from one place to another ; of servants coming to , and going from me ; yea , reaching even to irrational creatures , that i have made use of : i have had experience , that according to my strength in petitioning divine favour concerning them , and according to the time of neglecting , or beginning and continuing this seriousness , so successfulness or unsuccessfulness has occurr'd . at this very time of god's training me into a dependance upon himself , a powerful bearing home of scriptures upon my soul , of promise , for instruction , conduct , and comfort , has been a remarkable mean in god's hand , and marvellously blessed with that great end of removing diffidence , and setling reliance upon himself . the first whereof by way of promise , was that of the th chapter of matthew , vers . . seek ye first the kingdom of god and his righteousness , and all these things shall be added unto you : of this promise , till now , i could never feel the powerful efficacy , and apply it to my self for comfort . at my first entrance upon business in the world , this scripture suddenly seized my thoughts , without any previous meditation thereupon , or reading it with remark in the scriptures , but with such constancy of impression , that in diversions in real business , at home and abroad , this scripture would still rush upon my thoughts : its suddenness and constancy of impression , its suitableness to my circumstances , at that time going to engage in the affairs of the world , where temptations to omit or intermit the seeking grace in my soul might abound , and its correspondency to experiences that afterward occurred in my concerns on earth , as means of sounding grace in my soul , made me hope it was bore upon me by a divine power . a further confirmation and certainty whereof i have had , not only from its continuance even till this day in my thoughts , with the powerful influence of making me seek god first in all my concerns , and to trust in him as the god that hears prayers , but also from the marvellous method of god in my life , enabling me to use endeavours , and giving his success to them ; chiefly , when i am most diligent to advance his kingdom of grace in my soul ; never could i say , that i was diligent and spiritual in the means of reading , prayer , and the like , for the advancement of grace in my soul , but even then all outward comforts flow'd in upon me with great sweetness in their enjoyments ; and then divine providence has afforded me opportunities and success in my temporal affairs ; yea , i never observ'd my self at any time disquieted , or under the probable or real danger of the withdrawings of these comforts , but i always found my self out of the road of spirituality of frame , and of the diligent use of means of grace . to the enjoyment of this experience , i am still held , and do hope , while i live , shall be able to apply it as a special gift from god's divine and merciful hand : yea , with the psalmist , in the th psalm and th v. i have often found it a prevailing argument in prayer , that the lord would remember the word to his servant , upon which he had caus'd him to hope ; it was indeed his own work suddenly to bring and fix it upon my thoughts , at a time when i was altogether ignorant of such a thing , as a spiritual power accompanying any scripture-truth , and a beginning only to be sensible of a special conduct of providence round me ; but now it appears more plainly his work , by its confirmation , from the outward providences , and inward workings of christ's spirit in my soul since ; till which confirmation , i did not experimentally understand it ; and blessed be his name , i am at quiet that he will continue my hope therein , till the kingdom of grace has had its perfection here , and i passed into his everlasting kingdom of glory , where promises shall be no more of use , but there shall be the perfect fruition of our rich priviledges , both of grace and glory . a second scripture bore home upon my soul with instruction , and as a mean of advancing reliance upon god , more than upon means , was , that scripture in daniel , wherein it is said , that by the blessing of god , the pulse nourished him ; that he looked fairer and fatter than these children fed with king's meat . one evening in reading this passage of god's word , i found my mind deeply imprest with meditations upon it in an extraordinary manner , tho' many a time i had read the same scripture , and with great seriousness , but without such depth of thought : this made me hope at the time , that it was the work of christ's spirit , it proving afterwards a rule of action , and a means of advancing greater reliance upon a divine blessing to food , than ever formerly i had observ'd in my self . the thoughts seizing me at the time , were , first , the great weight to be laid upon a divine blessing for the nourishment of our bodies , as well as upon the food eat . secondly , the great seriousness that is necessary in petitioning a divine blessing , and the exact extension of our petitions to all things receiv'd for that end of nourishment ; thereby reproving my self and others for the formal , and overly addressing god herein ; and not endeavouring the same seriousness and spirituality of frame , as in other set and solemn petitions , and not petitioning god's divine blessing for every thing we desire nourishment from , or pleasure in . thirdly , a resolution , and i hope i may say , a performance , at least much better than ever before , to extend my supplications to god for all things taken for the support of life , and in as serious a manner , as for matters of higher concern , god being the same when then address'd to , as when by solemn , long and numerous petitions ; and though to others , food comes in a common way of providence , yet to god's own children in a line of special favour ; and therefore more obligatory upon them to show their trust to god for mercies seemingly in common with others , as well as for more special concerns ; and that in a way becoming the god they are more especially acquainted with ; and the greater trust they pretend , and do give to god than others , who only enjoy all those favours , as out of the hand of a general provider , in a common way of distribution . the effect of which instruction , reproof , and resolution , has been in my self to avoid all opportunity of publick petitioning a divine blessing upon these outward favours , and that upon the following accounts . first , because of the necessity of going out of the common road , if my resolution be faithfully performed ; and any thing uncommon , either in spiritual or outward things , draws forth many times reproachings from carnal persons ; yea , the very apprehension of such persons present , to my certain experience , is the occasion of marring a serious spiritual petitioning god's divine blessing . the common road of professors in this duty is form and brevity ; and considering the mixt company , this duty is often to be performed with a petition for god's divine blessing , with , the serious thoughtfulness upon what is expressed , many times prevents the mockings that attend a spiritual posture of soul in the performance of this duty without a form ; there being many conversant with us at meals , who were it not for the power of education and fear of reproach , would please their palates , without any blessing petition'd thereupon ; and i 'm sure with greater comfort , than when burden'd with a serious address to god , or religious conversation amongst themselves ; i rather therefore eschew the opportunity , than spoil my serious address to god , having little satisfaction in performing this duty unspiritually : and sure i am , that the mind confin'd to a form of thoughts and words aforehand , must needs lay occasion of restraint upon the breathings of a divine spirit , which runs with strong force of thought upon the soul , and great extension of word , as any acquainted therewith , will witness of me . i grant a seriousness of thought is very agreeable to a form in this duty , but far different from that spirituality of soul evidential , sensible of christ's spirit acting therewith ; yea , from my own experience , i can witness that i have had my frame of mind that has been in a spiritual posture , allay'd with an overly performance of this duty . brevity i accuse , as marring of a heavenly frame ; i must testify , that sometimes i have been in the beginning of prayer cold and lazy in the frame of my soul ; but in the progress thereof , a holy heat has been diffused in my affections , and therefore justly may fear , that if my frame be cold , passing immediately from the world to this duty , a repeating some short sentences in a form will be over before spirituality has seized my thoughts , and so prove an occasion of preventing spirituality : but for a serious spiritual soul , i think him hardly capable of performing this duty with common brevity , he being carried out many times beyond designs and words , both exposing him and the duty to the mocking of such , if then present , and therefore reservedness in the publick performance of this duty i greatly affect . take therefore my reason thus for eschewing the publick performance of this duty , that i may neither keep off divine influences by form , nor short'n the sweetness thereof by brevity , nor expose my self and the duty to the ridiculing of those , who either would willingly feast upon god's good things , without ever acknowledging him the giver , or petition his blessing to follow them , rather than cool the victuals a degree-more than suits their palate , and gratifies the sensual appetite . a second reason of eschewing publick performance of this duty , has been because of this spiritual frame and heavenliness of mind i endeavour after , throughout the day , out of duty , as well as in duty , which hinders a rushing from worldly discourse , to a petitioning of god , with three or four sentences by roat , and sets forth a duty proceeding from a mind spiritual and actually serious . besides , when at any time i am heavenlily carry'd out , petitioning god in any duty , i find that often petitions and expressions will run upon matter that i have been formerly pleading for throughout the day , of which i should not willingly desire any company , perhaps , to know of ; and to restrain my self in this frame is what would greatly burden my soul , and rather incline me to lose such comforts tho' never so grateful to sense . my method therefore , and great endeavour is , that whether others perform this duty , or my self , i may , if possible , meet with nothing that may occasion its unspiritual performance : and when others are so short , my soul is not at ease till i have seriously ejaculated my thoughts to heaven , easily done without the least knowledge to the short-sighted professor's round ; and privacy to my self i make choice of , unless family-relation engage me , that so neither form nor brevity may hinder me of so sweet an enjoyment as spiritual frame in the duty ; and that what bears most in my thoughts towards god through the day , may not be prevented from being utter'd , through the fear of others knowing it , or ridiculing the duty because of it . thirdly , another scripture was bore home upon my soul by way of instruction and comfort ; when one day i happen'd to be out of all business respecting my calling , and discovering one of the same way with my self in great hurry therein , some repining melancholy thoughts begun to spring up , of which i was concernedly sensible at the time , and anxious how to suppress them ; but after walking some four or five paces , i see the bible before me , which i took up , without any design of serious reading therein : but the first verse that my eyes fixt upon , was that of the th verse of the th chapter of james , grudge not one against the other ; which immediately bore home upon me with astonishing amazement , that so exactly it should suit my circumstances , which , perhaps , might have from lust within , and satan without , occasion'd the neglect of regarding god in all events , and the attributing this to chance , or some external accident , if i had not discover'd god's own hand in the matter : for besides god's adapting it so suitably to my present case , by the true meaning of the words , there immediately issued relief to my anxiety , and full quiet of mind , and comfortable satisfaction , without the least repining . and i still find upon the occurrences of the like temptation , a power not reduceable to my self as the fountain , but proceeding from christ , and conveyed by his spirit , working mightily in my soul. let therefore these prosper , and others excel me , my satisfaction is founded on god's special conduct of providence round me , god's over-ruling all events for such an end , as the dethroning of corruption , and the raising of grace to such perfection of faith , and meetness for heaven , as will be rewarded with an abundant entrance into that blessed kingdom . this divine calm of mind was the product of the holy spirit , the great comforter ; for meer reason and natural constitution cannot quiet us upon such motives , and are but weak bulwarks to defend against disquieting impressions when difficulties occur . fourthly , having set apart some time for private prayer , concerning a more than ordinary affair , and reading some scripture before it , one verse thereof affected my thoughts by way of instruction , more than the other parts of that portion of scripture ; it was the last verse of the th chapter of ecclesiastes , curse not the king in thy thoughts , nor the rich in thy bed-chamber ; for the birds of the air shall declare the voice , and the fowl with wings shall tell the matter . in the reading whereof , such a divine power accompanied me , that set me a resolving from that moment to eschew speaking evil privately , and that by way of whisper , against my superiors and others ; and to leave whatever might be express'd against my self in such a manner , to the permission of a divine hand , under whose especial conduct i had some comfortable evidence of being stated , having at this very time often and often experienc'd , that upon reporting any thing injurious to others , either from a foundation of self-applause , or of spreading a reproach with that privacy , that i have imagin'd it impossible the reproach could ever reach their ear ; yet it has been heard of , and providentially return'd me with the just punishment of reproach , either from the same person , or from another , by a reproach of the same kind . and that this resolution of conformity to this scriptural lesson might be the more effectually perform'd , i set it upon record , with a design of viewing it every morning , before my entrance upon publick conversation , to help forward that resolved watch , of taking heed to my ways , not to sin with my tongue . to the intermission of which watch , so many daily temptations occur , not only from natural inclination to applaud one's self , and to disparage others , but from the ill example of others , who , upon pretension of concern and friendship for a person , and trusting to their privacy they are conversing with , whisper an ill report , with the name of the person reproach'd , and thereby draw forth a mutual discourse upon the thing , that aggravates and fixes its belief upon their minds and thoughts , that it is ready to break forth on all occasions , while the person reproached is perfectly ignorant , and perhaps as truly innocent . this is the abounding sin of the christians of this day , either to believe a reproach too soon , or to aggravate it in its after-report , and neglect the speaking to the persons concern'd , for their amendment . this is privately contrary to the rule of the gospel , and hinders the obtaining of spiritual blessings ; yea , brings men under the danger of that denunciation , psal . . . whoso privily slanders his neighbour , him will i cut off . fifthly , when i have been under great concern for the omission of duty , and losing that delight therein that i had formerly enjoyed , then the lord has made that verse of the th chapter of the romans , a powerful relief to my fear of its being evidence of no grace ; the law of the mind , warring against the law of the members . and when i have found before the performance of prayer , a struggle between doing and neglecting it , and the most trifling occasion , looking out at a window , a great noise , and the like , delaying of my duty , then my soul labour'd under the weight of concern , lest it betoken'd my being altogether empty of grace ; and that till god was pleas'd to bear home this express scripture-truth to be experienc'd in my self , and to quiet my mind by a sermon preach'd upon the st v. of the th chap. of the hebrews , let us fear lest we come short of that rest ; wherein in the explication of fear , so far as duty , he discover'd the mixture of corruption and grace in a christian soul here on earth , and that strugglings often rising thence , would cause fear in the soul , but what was no ground of fear , unless when overcome by them ; after which time i begun to observe the victory over these disturbing fears within , and the exercise of a greater watch unto prayer , to endeavour their repulse . sixthly , another scripture powerfully bore home , has been that of the th of matthew , where christ desires his disciples to remember the five loaves ; which scripture , then and ever since , in the steps of god's advancing reliance in my soul , has been of great use ; and when god has seem'd to withdraw any sorts of mercies , it has made me have immediate recourse to former experiences , with the good effect of accusing my self for my little faith , and forgetfulness so soon of his former preventing mercies , hastening me to prayer for strength of faith and reliance upon him : let this be upon the thoughts of poor creatures under god's sensible withdrawings , to prevent sinking fears , lest they are without grace , when there is grace in sincerity , but not in that sensible strength which by prayer , and the remembrance of god's former mercies , they should diligently endeavour to obtain . seventhly , that scripture of seeking the lord while he may be found , and calling upon him while he is near , bore home in sweet exercise , at such a time when god's breathing has been sensibly upon my soul , raising my frame to a heavenliness of mind ; when the holy spirit by warm influences excites the soul , 't is a season of grace to the unrenewed , and a precious opportunity and advantage to the real christian . this has made me to prize the smallest motions of the divine spirit , not to quench them , and watchful of entertaining them in the exercise of meditation and prayer , eschewing what conversation might at that time bring levity of mind to dethrone them . eighthly , another scripture imprest seriously upon my heart , was the st and d verses of the th chapter of matthew ; then said peter , lord , how oft shall my brother sin against me , and i forgive him ; till seven times ? and jesus said unto him , vntil seventy times seven . this has been a scripture accompanied with great power , to repel risings of corruption towards revenge , and perfectly to quiet my mind with a reliance upon god concerning the matter . the first experience whereof met me in the streets , where hearing of a false and unmerited aspersion upon my self , at whose hands i deserv'd better ; immediately a design of revenge was rising , and was carried further on by meditating upon it , till coming home , and entring my chamber , and taking the bible in my hands , that very scripture was offered to my view , and by the influence of heaven , made an assisting-instrument of quiet at the time , and ever since a strong help to watch my self in the like case : its suitableness to my circumstances , its effectual power restraining me from complying with satan and inward corruption , and inclining and enabling me to obey god , whose will is declared in his word , was a testimony that a gracious providence brought that scripture to my sight . ninthly , when reproaches against me , and malicious designs had a probability of taking effect , and have been turn'd into other events , against the design , wish , or expectation of my enemies , then that scripture of the th verse of the st psalm , by this i know thou favourest me , because my enemies triumph not over me , has been not only confirm'd , but imprest upon me with much inward comfort . at one time the whole th psalm was bore upon my thoughts with that strength and continuance , that i was continually desiring conformity to it , and measuring my actions by its rule , till god gave into my soul the evidence of some measure of conformity to it , with other spiritual comforts at that time . a multitude of other scriptures have been applied to my soul at the times of needing comfort and instruction , but they would enlarge my discourse too much , and might occasion a discovery of the author , and therefore i chuse rather to stop here , having enumerated so many as afford a testimony to the reality of christ's spirit , applying to the precepts and promises of the word , and bearing home scripture truths as instructive , to instruct and remember us of our duty , and encourage us to persevere in it till we arrive at heaven . experiences of god's spirit 's sensible withdrawings in prayer from helping the christian to ask what he will not return , though in his design to petition . the first experience whereof was , that though i had designed to have pray'd for an event , yet in the prayer i have not directed a petition for it ; and though i have intended in the performance of that duty , several times to pray for it , i have been restrain'd . secondly , when one day i designed to renew my requests to god for obtaining a matter in my morning's supplication , my desires were fervently excited ; but in the afternoon i was much restrain'd , and in some hours afterwards , my soul was drawn forth earnestly to seek it ; and upon enquiry , i found that the three different alterations in the matter that day , and the different times of the alterations , exactly suited the times of different prayer . to illustrate which , i 'll give you one instance amongst many , concerning a friend whose circumstances i put up to the lord three several times in one day , and suitable to my great enlargement for them in my morning-prayer , were much better ; but suitable to my afternoons constraint , were for some hours in racking misery ; and suitable to my return in spirituality in prayer for them , there was a return of mercy in their relief , the circumstance of time exactly suited one another , that there was a refreshment from pains , and a return of them according as prayer was intense and enlarg'd , or restrain'd , of which i made careful observation . thirdly , another experience of constraint from prayer , has been concerning a matter , which ( all circumstances considered ) was very likely to succeed , but not finding my heart in a frame to pray for it , i suspected the issue , and accordingly it was not effected . an instance thereof was , concerning the dearest relation i had on earth , who being sick for weeks , i was restrained from prayer , with reliance upon god for restoring mercy ; and the issue was , the death of that beloved person , for whose recovery thorough the course of their illness , i could never put up one serious petition . two very late passages i can set down greatly establishing my self , and marvellous in themselves . one was concerning a person of great worth , of whose death i had information in all probability certain , but being in the street all alone , i found my self enlarged to pray for their soul's salvation , and that with marvellous pleasure , as if i had been assuredly certain of their future eternal happiness ; and being afterwards in serious prayer , i found the same sweetness as i have enjoyed , in spiritual breathings from above ; upon this , i humbly said to one who was my bosome-friend , i was not of the opinion , that the person i pray'd for was dead ; and imparted my reason hereof , that the lord by his spirit had help'd me in sweet spirituality to supplicate for them : accordingly we had an account of the person 's being better ; but the next morning following , i found such a restraint from praying for that person , that i then said to my friend , that the person was dead , and that very account we had presently after . the other passage was , concerning one to be executed , for whose salvation i found my affections very ardently drawn forth in prayer to the father of mercies ; but in prayer for his life , my desires were dried up , and my tongue did as it were cleave to the roof of my mouth . three times i found this change in my self , being always carried out with fervency and freedom to pray for his soul , but restrain'd and discourag'd to pray for his life ; observing this difference in my self , i told an intimate friend , that i had good hope of his eternal salvation , but no hope of his pardon . the issue was , the condemned person was reprieved for two days , and was afterward executed ; and at his death , his behaviour was so humble and christian , that the minister that attended him , declared his great satisfaction , that he died a penitent believer . many instances of the same kind i could set down , but i shall only add the following instance : i was going to see a friend that was sick , and addrest my self to god in secret prayer before i went , but a kind of terrour seiz'd my mind , and words stopt , that i could not offer up one petition in any seriousness , or with any hopes of being heard for recovery : and going to see the person , found that they had been dead some time before . this was a discovery to me , that the holy spirit does often withdraw his assistance to ask for that which he knows god will not bestow . experiences of god's method of training me to the serious , aweful , and delightful hearing of sermons . first , by suiting sermons upon a sabbath unexpectedly to things my thoughts have greatly ruminated on through the week , and by bearing home instruction and comfort to my soul thereby . one instance , ( without expressing many i could give ) was , when through the week greatly thoughtful concerning the knowledge of effectual calling , and my evidence thereof in my soul ; and happening to be one day in a friend's closet , where several books lay , i lookt into one , and being pleased with the subject , i brought it home , without knowing that any thing concerning effectual calling was in it ; in the perusal whereof i found an appendix concerning effectual calling , which greatly pleased me at the time , my thoughts being then in great exercise concerning it , but still without any sensible satisfaction in my self from using it . the following sabbath i found a strong inclination to hear another minister than whom i usually heard , without argument to my self against him , or any sensible and more grateful motion to hear another . the inclination grew so strongly and suddenly , that no objection could stop my design , tho' i met with several ; and at my hearing the minister , found his sermon upon effectual calling , and accompanied with such satisfactory instructions , and sweet sense of my being effectually called , that i was amazed and ravished at the time ; which plainly proved the word preached to be the power of god , bringing forth evidences which are means to salvation . secondly , by bearing home duties with such power of christ's spirit in the hearing of a sermon , that immediately their performance has been resolved , and the practice dutifully and delightfully continued . one remarkable instance was , by a sermon of a faithful minister of christ , mr. showers , in a december , preparatory to the sacrament ; wherein he prest , that as people , at that time usually , were a considering their account-books , to know their circumstances ; so we might at the same time every year , take an account of our souls , to know the state of grace , whether growing , decaying , or at a stand ; which greatly imprest me at the time , and was a mean in god's hand to persuade me to the custom thereof ; which ever since i have used ; and not only then , but every night , and at the end of every month ; and blessed be god it has been of great service to my self in the discovery of the advancement of my inward change , and in the preserving of me from misapprehensions of god's ways with me , helping me to know what grace is most in exercise , and what corruption most tempting , and a continual discovery of god's method suiting his providences to each . i impart it , as an example to others , and to help forward their comfortable pilgrimage on earth . another instance of that experience , was , in the powerful influence that accompanied my soul in hearing the sermons preached upon family-duty , by which , tho' i always perform'd evening family-prayer , yet had never performed it in the morning , till by that means god was pleased to inforce it as duty , and help me to practice it with comfort : and if these ministers had no other seal accompanying their religious undertakings , this one may comfort them , and let them know it was not in vain . thirdly , by influencing sermons with a power to suppress evils predominant at the time of hearing , which gave me ground to fear they would interrupt me in that duty . i have often found my self under disquiet , and in great fear lest the disquiet should occasion an unprofitable hearing , it being natural for a thing disquieting to draw forth the mind upon it , even when it ought to fix upon a thing of higher concern ; and yet i have been so far from losing the advantage of this blessed mean of grace , that it has been through the blessing of god effectual to remove the disquiet it self , and to bring me into a sweet spiritual frame of soul. how ought this greatly to caution us , not to add one folly to another , and by pretension of unfitness to hear , to neglect hearing , it being a means by divine assistance to make you sit ? how often have the prophane of the earth , vainly said , they were as knowing as their ministers , and understood as much as they could acquaint them ? and why should they go to hear what they know before-hand ? never considering , hearing as a means not only instructing their judgments , but changing their hearts , establishing them experimentally in what they know , and raising them by a divine hand to a serious spiritual heavenly frame of soul , the element a saint desires continually to breathe in . fourthly , by ordering the sermons of persons dislik'd from some circumstances in their way , as means both of instruction and comsort ; and the circumstance despised , more spiritualizing my frame than ordinary , to prevent partial respects to ministers , and to see the assisting means that god affords us , and to encourage us in the use of the means that god affords us , the most unlikely means being truly successful , as it is influenced with a divine spirit . one instance whereof was , before i happened to know or hear a worthy minister of this city , i ordinarily exclaim'd against his singing of hymns , not as unlawful ; for hymns , psalms , and spiritual songs , are the parts of praise under the new testament ; but lest it should give encouragement to others , not so sound in learning and divinity , not only to neglect the use of psalms , but to compose what might be erroneous , weak , and dissonant from them , one day i found a mighty inclination in my self to hear him , without any rational motion to it at the time : and tho' i was in an extraordinary lazy cold frame , yet no sooner did i enter the place , but i met with the hymn i had so much exclaim'd against , plainly made use of as a mean to bring me into a most ravishing spiritual frame of soul , which continued with me in all the after publick and private duties of the day . i have also experienc'd , that when upon the consideration of a low esteem of a minister for his weak parts , and unsuitable way of preaching to what i wanted , i have withdrawn to some place else , that that very day i have had an unusual testimony of the worth of this minister's sermon whom i left ; and instead of meeting with that sweetness i have expected , or sometimes have had from the other , when i have gone with some inward constraint , i have found my self in as bad a frame as ever , without any satisfaction and establishment , but rather an uneasiness of mind concerning it . o how instructing is this of the inefficacy of the best means without a divine power , and of the efficacy of the weakest means with a divine power ! it is neither learned matter , nor fine oratory , that will savingly instruct the mind , or comfort the soul , though it may affect the fancy , and inform the judgment for a time ; how instructing is it of a dependance upon god in the use of means he lays providentially in our way as our duty , unless when god goes out of his ordinary road , of which we are not to make a rule ? if they be weak means or strong means , it is according to the influence of a divine spirit that they become effectual ; and if you slight a weaker preacher , under whose instruction you are by the designation of providence , and chuse to go to one more learned and pleasing , you have not so good a warrant to expect a blessing , partly because of your neglecting the appointed means for your spiritual profit ; partly lest you be in danger to limit god to afford his blessing to the preaching of one , and not of another ; whereas his working is as glorious , if not more , with a weak instrument , than by a strong ; and it is the plain serious sermon that i have many times found most pleasing to my self , however other sorts have ravished my senses at the time . the method i used that my hearing the word preach'd might be profitable , was and is , to examine my self , whether i could assent to the truth of what i heard , from my own experience , as well as the minister's assertion , by which i was established and comforted , when my private experience was consonant to the doctrine of a publick preacher : but when this was wanting , if the doctrine was proved from scripture , my petitions to heaven have been spiritually carried forth , that the truth might be sealed to my soul by feeling its efficacy ; and i have in a short time found my desires answered , by the operations of divine providence , and of the holy spirit in me . the right hearing of the word consists not in a grave outward gesture , or giving ear to a sermon , either upon the fundamental principles of christianity to be believ'd , or the practical duties to be perform'd , but you must compare your faith and life with the doctrine of the gospel , and that seriously , without the intermixture of wandring thoughts , and with fervent prayer for a divine blessing ; sometimes god is pleased to give grace more richly by a weak than by a more able instrument : this reproves many , who content themselves with attendance upon the ministry of the word , and with an outward grave behaviour in hearing , but never seek after an inward frame of heart suitable to the word ; so that a serious frame of soul , as well as a grave gesture of body , a reflecting upon , and comparing it with your own experience , as well as a reflecting upon and comparing it to your own notions , i recommend to all that would hear god's word preach'd with profit thereby . experiences of god's method in training me to the knowledge of right participating the lord's supper . previous to which , let me premise my opinion thereof , and practice then while only under the notional knowledge of christianity and the power of education , and that in the following parts . first , that by the strength of education i believ'd the sacrament an extraordinary ordinance , solemnly to be gone about , and extraordinarily to be prepared for ; wonderful communion with god being there to be enjoy'd , of which i never then had felt any experience , tho' i had once partaken of it with all seriousness , by the instruction and example of others , and my own thoughts of the solemnity of that ordinance , but without any other seriousness than what is wrought by a minister's affecting discourse , and delivery of an affecting subject ; but spiritual communion with christ , without which , sacrament communion is unprofitable , and the discovery of god's love to the soul , which holy ministers have spoke of as more valuable than all the world ; all this was mystery to me , and not desired ; but now , blessed be his name , has been reveal'd , and experimented in my soul by the means of grace . secondly , when i felt an inward change in my soul , and i had clearer knowledge of the nature and end of that ordinance , my intention and manner of performance was spiritual , and the benefits concomitant and consequent with that ordinance were enjoy'd . it 's true , that prayer was the first duty wherein i felt a serious hearty delight , and understood fellowship with god ; but gradually i advanc'd to the experience of the same delight and heavenliness of frame in other duties , and amongst the rest , in that duty of the sacrament , but without that high flight of joy as sometimes i have had in prayer ; but i still imagin'd , that though i had not attain'd its experience so much in that duty , yet it was to be enjoy'd therein , and that god would please in due time to give me the sense thereof . thirdly , that no sooner i had the sense of this inward change , but as soon my judgment was clear , as to the repetition of this duty of the sacrament ; for before , neither the reading of the institution , nor ministers preaching thereupon , were so powerful as to induce me to its often performance , which frequency i once imagin'd sinful , or at least the occasion of leading to a careless sinful performance thereof : satan like an angel of light , disturb'd my tender conscience with this argument against frequent communion , that i was not to partake of the lord's table without a week's solemn preparation ; but i was more instructed concerning my duty , by my own call afterward ; for once being in great affliction both inward and outward , i resolved to go to the lord's supper , imagining it a season in which i could best be serious , and thereby better prepar'd than when the pressure of the affliction was over : and if there were any such thing to be experienc'd as the great comforts the saints declar'd , i might then probably feel them ; and accordingly did partake with greater gravity and inward thoughtfulness than otherwise i should have been able to do ; but i did not feel those raised affections , nor that inward fellowship with god , or ravishing joy that i did expect ; which disappointment greatly concern'd me , satan forcing home upon me this suggestion , of its being an evidence how unprepar'd i was , and what an unacceptable sacrifice i offered to god ; which made me consult a spiritual friend , whose sincerity and judgment i had in very high value : his answer was , the spirit of god is not to be limited ; god's ways of imparting himself is not confin'd to the time of partaking this ordinance , but you may judge of your right performance by your frame before and after , as well as in the duty . this greatly reviv'd me , and was a mean of quieting me , and of keeping me in the frequent participation of the ordinance ; the truth of his words i have found by many experiences . fourthly , i have sometimes found great heavenliness of frame before the partaking of the ordinance , and sometimes after it , even when in the time of the duty i have been coldly affected , and without sensible comfort ; upon hearing my complaint , my friend reply'd , though god in training you to the knowledge of himself and his ways , has dealt with you as a darling child , with wonderful smiling providences , think it not strange if having obtain'd his end of working faith of reliance , he change his method , and tries the grace he has wrought in your soul. fifthly , in the mean time this blessed saint being at a distance from me , i often pray'd , o that i had fellowship with god in this ordinance , that i might feel therein what others do , or what i have felt in other duties , i should be satisfied if i should never enjoy it there again ; unbelief still working in me . it pleased god in his wonderful condescention to comply with this desire , and thereby to discover the greatness of my weakness , as well as the advantage of reliance upon god in the use of means , without limiting him to our desires ; for in the participating of the next sacrament , i was admitted to such a sweet ravishing enjoyment that i never had before experienc'd in that duty , which persuaded me of the truth of what i have often heard ; but such a disquieting darkness was consequent both in my mind and outward affairs , that i by the rich mercy and power of god was then help'd , sweetly to resign my desire to his will , and to supplicate for his influences , as he pleased to dispense them , never limiting god to things or times further than as suitable to his omniscient will ; by this experience i was helpt in all my concerns , less as well as greater , to cast them at heaven's gate , to hope in his mercy for them , with this desire only , that i might by the spirit of grace and supplication , be assisted to make known my requests to god with faith and resignation , so as to be accepted of him ; and in this i find my hearts ease . i have since esteem'd it duty , and had ardent desire of partaking the lord's supper every month. while my religion was merely from education , i thought once in a year or two enough , to partake of this ordinance , but since my regard to my sovereign's and saviour's command , do this in remembrance of me , and my performance in obedience to this command , i have enjoy'd ravishing sweetness in communion with christ in this duty : and i shall add , that the frequent repeating of this ordinance is attended with great advantage ; for by preparatory examination , i am more fully acquainted with my spiritual state , with my present corruptions and graces stronger or weaker , and the way how god makes this duty a mean to suppress the one , and raise the other , with my defects in the performance of this duty ; and i have a fuller sight of christ in all-sufficient merits in his treasures of grace that are open'd to all that come with holy affections to him . the serious and frequent renewing our covenant with christ in this ordinance , will endear him to us , and engage us to live to him who died for us ; and the warm impression of his love will be maintain'd in our souls , which is too apt to cool and decline , unless fed and reviv'd by the frequent contemplation of our crucified saviour . seventhly , in the beginning of the celebration of this ordinance i have oft been in a cold frame ; but at the approach of the elements this frame has chang'd , and my soul has been sweetly carried forth to petition for the imparting the priviledges of christ's body broken , and benefits annext to it ; and i have found from receiving the elements , the strengthening power of the spirit , verifying our saviour's words , that his flesh is meat indeed , and his blood drink indeed . this has been a means to preserve me from anxieties , and to persevere in the frequent commemorating of christ's death prescrib'd in his last will : i also find , that the more frequent renewing my vows , makes me more careful to perform them , and that it 's more easie to take an account of our faithfulness to god and our souls , or of our neglects , once every month , than when there is a greater distance between the time of our receiving , and examining our selves , how correspondent our conversations have been to our covenant seal'd in that ordinance . eighthly , at the time of partaking this ordinance , i have often desir'd with ardent affections , two things , that i might be spiritually-minded in the whole course of my life , and that holiness may be advancing in my soul till i arrive at perfection . this will be attended with solid comfort , according to the promise , great peace to those who keep thy law : and altho' we are to seek the shining face of god , the joyful assurance of his love in the use of his ordinances ; yet since the shedding abroad in the soul the clear evidences of god's love , is a free dispensation according to the divine pleasure , my principal request has been to have a pure heart and holy conversation , depending upon god for inward comfort . from which experiences you may upon good ground fear , that when the excuse of neglecting the sacrament , is because of its being a solemn ordinance , and therefore to be seldom receiv'd , is an error of the carnal mind , and a temptation of satan to divert us from using frequently that means of grace , which confirms our faith , inflames our love , and secures our hope of glory , and makes us more exact and constant , and comfortable in the everlasting way . i shall conclude this with advice to those who have not felt those joyful emanations in this ordinance which they have expected , and others of the saints have enjoy'd ; be not discourag'd from your duty , but with unfainting perseverance , continue in the use of the means of grace ; the lord waits to be gracious , to bestow his comforts in the best season : there is sweet peace in our obedience to the divine commands , tho' we have not raptures of joy ; and our obedience is more pleasing to god , when notwithstanding all difficulties and discouragements , it 's with conscience to his commanding-will perform'd , than when it 's made easie by sensible comforts . the applicatory , and second part of this discourse . christianity , as is described in the gospel , is experienc'd in the souls of real christians , in different degrees of knowledge and power ; but the most who are christians in profession , are strangers to its vital efficacy . the reason of this diversity is , because the most rest in the speculative notion of the christian religion , and are contented with the external character of others ; others are cleansed and changed by the truths of the gospel , and are inward christians . among christians in title there are various divisions and contrary sentiments , according to the principles of the education , which often cause violent contentions among them . among real christians there are differences , but not of so deep a nature ; some christians are weaker by damping of this powerful principle of regeneration , through too long omission of the means of grace , or by too deep mixing the thoughts and affections in the business of the world ; or by a levity of mind in their indulging too free a use of sensitive pleasures that are innocent in their nature . and from these reasons it is , that spiritual influences are obstructed , and the divine nature in christians is not so lively and vigorous as in others , who regard their souls , and internal things , with great application and diligence , sometimes carnal pride insinuates into those who are real christians ; and to maintain their parties , and to be distinguish'd from others , will with heat contend for their opinions in things that are not clear , nor of great moment , as if they were fundamental doctrines . there are some christians that have not only the life of grace planted in them , but the liveliness of grace ; they are working and watchful to prevent any impression and taint of evil from the contagion of the world wherewith they are encompast ; and they are watchful unto good , they are ready to exercise every grace in its season , and by a continual derivation of strength from christ , they are preserved from sinful errors and irregular passions . our blessed lord jesus christ has paid the price of our redemption , and that we may have an interest therein , and enjoy the priviledges thereof , as evidence and earnest of heaven god has appointed means whereby we may obtain this blessed end ; means that are suitable in their use to rational and lapsed creatures , in their human capacity , such as exclude boasting in ourselves , and of presumption , licentiousness , and security in a carnal conversation ; these means are prescrib'd in the gospel , as prayer , meditation , hearing , and the participation of the lord's supper . these are the sphere of the holy spirit 's activity , in these we draw near to god , and he draws near us ; by these means christ with all his saving benefits is applied to souls ; by these they are revived from the death of sin , and restored to the favour and image of god ; they live in communion with him , and are confirmed thereby against the temptations of the evil spirit , who rules the world. those who neglect the holy and constant use of these means , whether from the delusion of their minds , or the corruption of their hearts , will find , that darkness is their guide , and the issue of their way will be fatal and destructive . let me therefore apply the foregoing narrative thus : there are some professors that have knowledge in an eminent degree , and are of a fair unblemisht conversation , by the advantage and impression of education , but are strangers to the inward power of godliness as ignorant heathens : let such duly consider the case , and neither despair , for the divine spirit can quicken them ; nor delay the serious and diligent use of means which god has made effectual for the conversion and salvation of others : let them observe both the outward providences of god , and the inward workings of his spirit , and apply themselves to god in the ordinances , both private and publick , that they may receive renewing grace of god , and be preserved from destructive evils . if a notional knowledge of god's word , and an unblemish'd outward conversation , be no real christianity , no certain testimony of real and saving grace , how utterly void of it are the prophane ? to them i would give this counsel , not to be averse from serious and real religion , upon the account of some professors who have only a name to live , but are dead ; or from a conceit that the christian religion is so extremely rigorous , as to deprive us of all natural comforts ; or upon the account of different opinions in the christian world ; but to remove all prejudices , and to endeavour to understand the gospel , to believe the doctrines , to obey the precepts of it , and then they will find christianity to be more than an outward profession , a serious divine principle , regulating the heart and life ; and that it is to be obtained of god by every sincere seeker of it ; and that it allows the temperate use of natural comforts , and only forbids the licentious abuse of them , whereby men become most unlike god , and are like the beasts that perish : and the lawful sober enjoyments of nature are consistent with the joy of the holy ghost in the hearts of the saints ; which is infinitely more satisfying and lasting than all the pleasures of sense , for which so many lose heaven , and are condemned to eternal torments . if christianity and its power may be really felt in the soul , and yet damp'd by the too long intermission of the means of grace , and clouded by the admixture of too much of self , producing a kind of christians lazy in the obtaining the continued power of christ's spirit in their souls , and so are in danger both of long intermissions of fellowship with god , and breaking of fellowship one to another ; more dishonouring god than either the mere professor , or prophane , who never experienc'd the reality and comfort of true christianity : to such i would apply this exhortation , not only to be in the right use of means , but in the more continued right use , than ever formerly ; for undoubtedly , if the means of grace be the ways by which he walks , and by which he communicates to believers , ( to the truth whereof all experiencing christians will put their seal ) , then the oftner christians walk in those ways , the oftner and the more they receive both of knowledge and comfort from god ; which undoubtedly is the reason why some real christians go beyond others in the knowledge of his ways , and are in the more close walking according to the rule of his word , with more inward fellowship with god , both in the means of grace , and common conversation . that therefore the word of god ( the doubting whereof being one great occasion of error and vice ) may be experienc'd as truth , and the means leading thereto given forth , i shall previously lay down two propositions , the first instructive , the other cautionary . the first is , that all the children of god in their pilgrimage-state are under three sorts of conducts . the first is that of god's word , the foundation of our faith , and the infallible rule by which we are to judge of all doctrines , of all our experiences , and all the passages of providence . the second is that of the divine spirit , who according to the promise of christ , instructs us in all saving truth by the word , and brings it to our remembrance to guide us safely to heaven . the third is that of divine providence , sometimes enlightning what seemed dark in the word of god , and in the actings of christ's spirit , but founded upon his word of truth , and agreeable to both , though the dispensations of providence are no certificate of god's special love to men ; yet we are assured by the scriptures , that there is a peculiar tender providence of god , that regards his children , which is declarative of his special love ; and by a serious observation of it , their duty and comfort will be encouraged and improved . secondly , cautionary ; not to limit the spirit of god to any particular way or time of working in the soul , either in planting of grace , or its further growth . though by observation of outward providences god was pleased to bring me to the first serious sense of my self , and to a dependance upon god for life and for salvation ; and by marvellous steps of his outward dispensations , joined with the inward workings of his spirit , he has begun and increased a gracious change in my soul ; yet he has used various methods in the conversion and sanctification of others ; which whether external or internal , if observed and remembred , would seal to souls the truth of christianity , in opposition to all its opposers . there is a clear discovery of the divine wisdom , power , and goodness , in the different means that god is pleased to use for the saving of souls ; all which are to be considered with reverence , and to be complied with by obedience ; the end of all being our holiness , as preparatory to eternal happiness . the first duty or means i would have you apply your selves to , is that of observation of outward providences ; this having been so effectual in me , i earnestly recommend it to the serious practice of all concern'd for their salvation ; but that you may know in what method rightly to observe , i will give its characters in the parts i have found so advantageous to my self . first , you must observe all sorts of outward providences ; great and more remarkable , lesser and not so palpable . secondly , you must observe all circumstances that attend such providences , and set them upon record , on purpose to reflect and compare one with the other ; many confirming providences have lost their favour and establishing effect , as much by missing some circumstances thereof , as by forgetting of the whole : by this neglect some have had misapprehensions of god , and false conceits of themselves . the circumstance of time wherein that nobleman's son was recovered , john . . exactly answering the hour when christ said unto him , thy son liveth ; was the convincing-proof that the cure was performed by christ , and consequently of the truth of his being sent from god. in like manner , the observation of the return of my prayers , with success answerable to the fervency of my desires , and unsuccessfulness of prayer when i have been cold , and not duly affected in that duty , has confirmed my belief , that it was from the excitation of christ's spirit that enabled me to pray , and from his excellent goodness the return of my prayer . thirdly , you must observe outward providences with improvement : the lord's design in laying passages of providence before you , is not only to view them , but to see him in them , and thereby to understand his being , with the glorious attributes of his wisdom , power , and loving-kindness to man , and that with the suitable improvement of eying him in all things , seeking to him for guidance in means , and happy events of all things . observation unimproved , serve not god's honour on earth , and will serve your selves no other way than by heaping up aggravations to your accusation before the great judge's tribunal , for neglecting to improve his precious talents by reliance upon him , and glorifying his love. to excite your observation under these three characters , i 'll lay before you the following motives . first , god's own encouragement to it , psal . . . whoso is wise , and will observe these things , they shall understand the loving-kindness of the lord. if in god's account observation be wisdom , and accompanied with the blessed discovery of his loving-kindness , can you blame my friendship in pressing you to make use thereof to obtain a wisdom to discover and baffle the falshood and errours of the foolish , ( though wise in their own eyes ) and to enjoy a sense of god's divine favour ? the psalmist is giving an account of some remarkable outward providences attending nations , churches , and particular persons , and then concludes , that who is so wise to observe such things , shall learn the knowledge of god , and his loving kindness to their souls . if christians of our age had but been exact in the observation of national church-providences , our wisdom had more shin'd in the times of the gospel , scriptural fulfillings had been more clear , and errours respecting such things had less abounded than they do in our days . what a little proportion of care does the publick men of our age bear in recording the marvellous steps of providences , concerning the nations and churches of the earth , to that care of god's publick officers under the old and new testam●●● ? our civil records abound from one year to another , with all testimonies that advance the honour of princes and people ; but where is the record of a divine hand in the wonderful works of providence , respecting churches , nations , and particular christians , for the vindicating of his honour , and the discovery of our infinite obligations to him , that his authority may be born up on earth , and those discountenanced who refuse the lord to reign over them . what more clouds the discovery of god than the unmindfulness of divine providences ? in the room whereof , the conduct of chance , the agency of natural wit and policy , has taken place in our observation , admiration and dependance ; and god has been neglected in his dispensations ; and trusting with a boasting in our selves for the bringing about events encouraged . if publick providences concerning our nations and church , since our late revolution , had been with all their circumstances strictly remarkt , and set upon record , there are none of us but who could own god's agency in them , and make the words of the psalmist ours , they get not the land in possession by their own swords , neither did their own arm save , but thy right hand , and thine arm , and the light of thy countenance going along with them . i hope , tho' marvellous and national providences have not had place in any of our publick records , for fixing the faith of a deity , and his divine providence ; yet the private records of particular christians are fill'd therewith . i say again , his god been so visible in the outgoings of his providence since , and at the late revolution , and are we still attributing the events that have fallen out for us , to national strength of policy , treasure and courage ? how often has god turned the most politick methods of the wise , to lay bare and open its insufficiency ? and how has the instruments of war , adorned with courage , been swept off ? that from nations so abounding therewith , how few appear at this day ? how near is our treasure to be exhausted , by vast expence of war , and by scarcity of current money ? has this no language ? or has its voice never entred the ears and hearts of the people of the nations ? it is the black sign to me , the little sight of god in his providence , though he has been so visible ; and the little improvement thereof , by dependance upon him in the use of means : though our means were fewer , and of less strength , it should not afford me so dismal a prospect of things to come , as the disregard of god in all our enjoyments , the little dependance we shew upon god , by our solemn and serious addresses to him , and by our endeavours to please him , in walking conform to his will. did ever error and vice abound more in our reformed nations ? were christians ever more lazy than in our days , spending their time in the full excess of riot of all those things that god , in condescending love , has bestowed upon us , and thereby distinguishing us from other nations ? how many times does god bring private christians , yea , nations and churches , to great imminent dangers , before he pours out his smiles , on purpose to make us sensible of that regard of god we ought to have in his providences round us , of our duty to cry unto him in publick and closet-addresses ? and if these were the effects of our troubles at this day , if we were brought to far greater pinches of extremity than we are or can be at , i should not doubt but to behold the returns of providential smiles upon our outward things , and spiritual influences upon our souls with riches , and inward peace amongst christians yet in our land. it was but this summer , when god providentially , by the great and continued rains , threatned scarcity of bread , and in merciful condescention suffer'd it to fall out , when a fast was appointed to be kept for success to our king : that at the same time , by the rains visible before us , we might join in prayers to go● for the one as well as the other : otherwise we might , perhaps , have been brought nearer to an extremity . before we had publickly ●ought god on that account , an additional st●p 〈…〉 the other , was in god's 〈…〉 rains immediately , as 〈…〉 very evening of the 〈…〉 weather . by 〈…〉 thus with us 〈…〉 see god in his p●ovi●●●●●● 〈…〉 in the use of 〈…〉 such 〈…〉 the following 〈…〉 for not going 〈…〉 we may know what that blessed duty of dependance upon god means , and may taste of its blessed fruits both upon souls and bodies . in this discovery of a divine hand in the out-going of p●ovidences , a fair reproof arises , first , to the prophane , who reject the impression of a divine providence , and will not observe his ways of it , lest they be brought to a sense of the just power above , and be under terrour for despising his laws that are not pleasing to the carnal appetites . secondly , to the meer professor and lazy christian , who would limit god in his providence to matters of great moment , and not extend it to all events , tho' the scripture , as well as christian experience , bears sufficient testimony thereto . the scripture tells us , matthew . . luk. . . that the very hairs of our heads are all numbred , and that consequently his divine providence influenceth the most minute things , by upholding and ordering the world . if this be true , as to a general providence over the whole earth , how is it much more clear as to a special providence , respecting his own children in their pilgrimage and warfare here below ? even then that as it 's said by our saviour , luk . one hair of his disciples heads should not perish . christian experience confirms this truth , that in the most mean events , god's over-ruling hand is greatly discover'd , and prayers put up for small matters are return'd with such full discovery of him in the bringing them about , that the observation thereof afford greater inward comfort in the enjoyment of the outward benefit ; were this more firmly rooted in the hearts of professing christians , we should have less talk of fortune and chance , and less trust to humane endeavours , distinct from a divine influence . secondly , by the observation of outward providences , you may not only discover god therein , but even from thence be led to a dependance upon , and a trust to him , and that for matters of great moment , and also for your smallest concern on earth , you will say with the psalmist , thy right hand saved us ; and as in the th verse , i will therefore not trust in bow ; and as in the th verse , i will boast in god all the day long , and praise his name for ever . you wont with the prophane , confine the acknowledgment of god ; your address to him , and reliance upon him to pinches of extremity , when evils seem nigh at hand , forcing the creature by the very light of nature to cry out for help from god , or to desire those they have formerly mockt at as religious , to supplicate heaven to withhold the evil , or that god would have mercy upon them in it . you wont , with the meer professor , express only your trust to god's over-ruling providence in words , censuring those that deny it , and yet live as without the sense of a god therein , by doing evil privately , without considering his all-seeing eye , or endeavour to obtain things desired in the use of ill means , without considering his over-ruling power in the bringing forth of all events . you wont , with the lazy christian , limit his governing-hand , but clearly know the extension of his power towards all things , determining small events in the lawful use of means , as well as greater ; and that god's conduct of his children in their small concerns , as much honours his condescending goodness , as his regard of them in their most difficult concerns glorifies his power and godhead . the exact observers of his special providence , find as truly his compassionate care in answering their requests for smaller things , as in the greatest concerns of their life : yea , that when matteas of small moment has been manag'd in the use of means , with dependance and resignation to him , they have then had both a better event , than if the whole strength of humane power and policy had been trusted to , or ill means made use of for its obtaining : and that the honouring of god so faithfully in the diligent use of means , and true reliance upon him for the event of a small concern , has been encourag'd by god's laying a greater matter in their way , and greatly honouring them therein . it is therefore your duty , to trust god in all circumstances , afflicting or smiling in your souls , and in small as well as greater things that concern our temporal state , and give up the least concern of your life to his conduct , address him for his guidance in it , and depend upon him for the events . this is to be recommended to all ; to the prophane , who mind not god in the goings forth of his providence ; and to the meer professor , who acknowledge him in word , but in action deny his over-ruling power ; and even to the lazy christian , who minds not god in matters of small concern , and gives not god the same tribute of real reliance for such things , as for matters of weighty concern ; and this many times causes a slight and formal performance of our duties to god , which is a dishonouring of god as truly as the more visible sins of those who are strangers to the covenant . thirdly , by the observation of outward providences , and of god therein , with a reliance upon him , you are in the way of obtaining a discovery of the inward workings of christ's spirit in the soul , an enjoyment making you sensible of what formerly you could not give credit to , though exactly describ'd in his word , and making you bless his name , that he ever put it in your thoughts to practise that excellent and greatly neglected duty of observation , that is , the promise of christ , to him that hath shall be given . the conscientious regard of external providences , will lead us to a discovery of greater things more marvellous in their nature , more dignifying our souls , and more comfortably establishing our faith in god's word , than a series of outward events : the freeing of the soul from the power of original corruption by the sweet dominion of grace , the degrees of spiritual growth in the use of means appointed by god for that blessed end , will be of excellent advantage to encrease in the soul light and joy , and establishment . an observer of such things is enabled to see good , where others discover nothing but evil ; and evil , where others think all is good . he is arrived to the eminent degrees of those christians , who in the th chapter of the hebrews , and the th , are said to be such , who by reason of use , have their senses exercised to discern both good and evil ; who by habitual observation of god's ways by his spirit and providence concerning them , are enabled to see the design and end of providence , not mistaking the merciful methods of god's dealings with them as the effects of anger , nor the trial of their grace for a punishment for want of it , and thereby dishonour god , and sink under despondency ; they can rejoice in tribulation , the blessed priviledge of those who are in a state of favour with god , rom. . and feel a power above themselves supporting them in all troubles . it is therefore to be lamented , that such instructing and comforting things are laid in our way to observe , and yet that so many with their circumstances should pass without record and improvement . though christians are assured that god's gifts are without repentance ; that they have the evidences of grace in their souls , and are kept stedfast in that grace god has freely bestow'd : yet by their not observing god's means working , and the proportion'd advancement of grace to such means , they are not so duly affected with the infinite mercy of god , nor so comfortably sensible of his gracious dealings with them , nor so firmly establish'd in the hope that he will not cease his working in them , till they are made mete for the inheritance of the saints in light . the observing-christians have the priviledge of the angels , though in a lower degree , to see the face of god , they have the enjoyment of heaven by the assurance of it ; they live in the exercise of divine love , joy and praise , which is the life of heaven . i would from hence reprove those professors , who by their neglect , coldness , and long intermissions from holy duties , are justly deprived of the sweetness of communion with god , and are apt to censure others who are more spiritual and heavenly in their conversation , as phantastick and enthusiastical , an instance whereof i had , by an aspersion of some ministers upon the writings of a saint now triumphant in heaven , whose life was employ'd in study , to understand god's word , and the actings of christ's spirit in the soul ; by which holy care , and the divine favour , he obtain'd the precious jewel of assurance , and for many years was possest of it . the aspersion run against him as a thoughtful melancholy person ; of the latter he had very little , but of the former much more , i do believe , than his aspersers , and what was becoming the weight of the matter his thoughts run mostly upon , often bemoaning the trifling , superficial thoughts of the christians of our times concerning gospel-mysteries , christianity experienc'd , our passage hence , and concerning another state in its certainty and eternity . the aspersion also run against him for laying stress upon enlargement in prayer ; and that concerning inward religion his discourses were unintelligible . in answer to the first part of the censure , i can from my own blessed experience declare , that i have had the promise verified to me of the holy spirit 's helping our infirmities , directing me in the things to be pray'd for , and inflaming my desires in the duty , and strengthning my faith in the power and love of god ; and the returns of my prayers have been most convincing and comforting evidence , that god's spirit was the indicter of that prayer of which god was the fulfiller . to the other part of the censure , i shall only say , that the communications of god to the soul , are more convincingly felt than exprest : the peace of god passes all understanding ; and the comfortable sense of it cannot be fully set forth by human language , but the real enjoyment is far distant from enthusiasm . the sincere christian knows , that communion with god is a heaven on earth , though some who have only notional divinity , think it 's meerly imagination without reality ; our communion with god and christ in the use of divine ordinances , is the best preservative from the illusions of satan , and the distempered mind . having given reproof , let me advise all such , ( who expose the high attainments of christianity experienc'd ) to reflect upon their by-past life , if exactness of observation of all past between god and their souls , either as means , or the end , lie by them upon record in their diaries ; and whether they have not rested upon the use of means as duty , without observing and recording the enjoyments therein , and their advancing-effects upon their soul , and have not rested upon evidences without ever observing by what means and method of god they were first made sensible of them , or had them further established . has there never a step of outward providence , round you , past your observation , and search for god therein , or as a return to prayer for that blessed end of crushing a corruption , and exciting a grace ? in short , has all the steps of god , in training you to the sense of conversion , and graces after growth , been remarkt by you ? if you can witness this , i am confident you have attain'd to the experience of such things as will keep you off from censuring others , and engage you to bear seal to the truth of what christ bears sensibly on the christian's soul ; but if upon reflection , you have been out of this road , my compassion is greatly towards you , even though you are christians indeed ; and that because of the great comfort withheld from you , it being punishment enough to want the comfort that strict observers enjoy in this life : and generally there lodges at the bottom of such censurers , either ignorance of the same enjoyments from heaven , an unwillingness to have any in greater esteem than your selves , or prejudices from their being of another party , opinion , or the like . all which i would greatly advise to serious observation of themselves , before their censures be put forth against others ; for my own part i have often found from some instructing and establishing passages , such amazing discovery of god and my self , that i have thought nothing more could be added thereto ; but soon after i have had a further knowledge and establishment in the same thing , and that by another passage , caution enough to suppress disparagement of others , but from their example to bestir thy self more than ever in the use of means , if a soul therefore were to live thousands of years on earth , it attains not to know so much ; but upon strict observation in the continued use of means , more and more mysteries would be imparted . no wonder the apostle's different christians grown from others by a capacity of discerning good and evil , and that by the habitual use of observation , and experiencing god's ways with the soul ; if therefore you find others express what you have not felt , accuse not them , but censure your own neglect : especially , if upon the review of your life , you have not been acting with an exact observation and improvement of knowledge of god in his word , outward providences , and inward workings of his spirit . i think it not amiss to subjoin to this reproof and advice , an experience concerning my self , and the very saint thus reproached . i once being importuned to assist in a particular matter , a more than ordinary willingness to it seiz'd me ; in the undertaking whereof a successful issue occur'd , and great benefit to the person that importuned , whose poverty and goodness i had no discovery of , though greatly known to others , but was under a surprizing force to refuse their grateful acknowledgment . and hapning about an hour after to unbosom my self to this saint , amongst other things i imparted this passage , with a wondring at the meaning of such a surprizing willingness to the action , and unwillingness to accept of reward , though duty oblig'd me to it , when no other motives to the contrary appear'd . to which he gravely answer'd , you shall receive it as a reward of this action sixty-fold , by god's imparting himself to your soul this day ; but be not concern'd , though a disquiet follow it before you sleep . this then , in my account , run like prophecy , especially after its fulfilling ; our discourse being about eleven in the forenoon : about two in the afternoon , in a chamber all alone , such enlargement of soul , such sudden ravishing , and heavenly affections , with an unexpressible delight seiz'd me , with amazement in my self , to observe the first part of his assertion made out : but about nine at night , there came a penny-post letter to my hands from one whose malice prompts them with false accusations to asperse me , and that express'd in such bitterness , that it greatly did disquiet me ; and going immediately with it to him , he with modesty and concern repli'd , that the devil had been at the penning thereof . his foresight of these two such different effects consequential to this action , was neither by prophecy nor revelation , but purely from his strict and constant observation of god's ways round himself in the like case , and though then it seemed strange to me , hardly being able to forbear from thinking of something prophetical in it ; yet since by observation i may say often or never falls out a voluntary lively act of charity without the least of self , and much of god in it , but great spirituality of frame has followed , and after this , one disquiet or other has fallen out ; yea often , i may say always as yet , at the time of this fellowship , an apprehension of some succeeding disquiet is in my thoughts . those that have reproach'd his writings , would have been as ready to have reproach'd this experience of him as melancholy , unless they had been strict observers of god's ways with themselves . i do believe that every christian had not met my passage with the same return , and that none but those who by use are made discerning of good and evil , had been capable of what i find he was . be humbled therefore , lazy christians , and think of others better than your selves , and not of your selves above what you are , by aspersing each other : you encourage those who know nothing of inward religion , to keep out from trying its enjoyments , and others to mock at experimental christianity . alas ! is so much of the depth of god's ways to be known by years observation , and this time made use of to rack thoughts to explicate events notionally , altho' the psalmist himself found it too painful for him to explicate the inequality of providence without god's word ; yet our land abounds with such deists , who , to destroy the being or necessity of revealed religion , or of a holy spirit , as helps in the use of means , exalt reason alone , and expunge all things incomprehensible by it , as fancy or chimera ; as well as the christian treated of ; expunge injoyments obtain'd beyond others , in a constant and close walking with god as enthusiastical . some , i am apt to believe , affect this way of high pretensions to rationality , when at the same time they are greatly distant from its exercise , either to obtain a character of being learn'd , or a liking in society , by rhetorical conversation , or to draw followers after their notions , and they to appear as primate thereof . you that have rational souls , improve your reason more for god's service and your own interest ; the more rational , the more capable of improvement with the blessed helps of god's divine word , providence and spirit : place your knowledge in divine things , upon his word as the foundation , and learn to establish it by the observation of his providence and spirit confirming it to you ; and then i dare say , there will need neither rhetorick nor division to keep up the christian religion in its power amongst its professors . you are too weak to comprehend the mysteries of the gospel , put forth never such acuteness of judgment , without the powerful influences of christ's spirit opening the eyes of your understanding , and fixing your faith therein by your experiencing its truth in your souls , such clear knowledge and establishment appears , as resists all the fanciful and erroneous notions of others ; yea , such unspotted conversations , as may engage others to your way , and to be members of christ's mystical body here on earth . i have with great concern , known some christians weak in learning , but strong in the knowledge of experimental religion , clearly understanding an event of providence ; yea , rejoycing in an event outwardly afflicting , when a learned wit could neither comprehend the meaning of the one , nor free himself from disquiet under the other . how often may you hear some unacquainted with experimental religion , but greatly knowing in notional divinity , mightily applauding a sermon , itching their ears with a rhetorical style , and philosophical arguing : and others , mean in learning and worldly reputation , but well acquainted with inward religion , esteeming this same sermon an empty noise , and the preacher a feeder of his flock with airy notions , that have neither solidity nor comfort in their relish , and will lead them in no other path than that of a meer notional knowledge , as a bate to be catch'd by the errors of this age. if ministers and people were more close to the use of means , whereby god's truths might be experimentally felt , both would see far less need of adjoyning the high flight of notions in pulpits , or in conversation , for its establishment in their souls . i think it in our day a more advantageous sermon , and a more necessary book , that leads christians to the use of such means , by which much of god's spirit may be communicated to their souls , and thereby god's word experienc'd as certain , and their reliance upon it as the foundation of their faith , evidently to themselves and others brought forth : such i say , seem more necessary , than the sermon or book inlarging upon a divine truth , with such fine oratorical and philosophical style , as may itch the ear of the christian with establishment of its own notions in religious theory ; and of the illiterate , with an opinion of the preacher or writer's great and learned gifts , indangering both , through obtain'd applause , not only of pride , but of keeping reason out of its due place ; and if this has not brought forth many unneccessary heats at this day , i am greatly mistaken : reason is that noble principle distinguishing us from all other inferiour creatures , and tho' corrupted , yet capable of being restor'd to greater perfection and stability , than when man was created at first perfect , but capable of falling : god has made provision of suitable helps to advance , and to bring forth this perfection ; but the pride of corrupted man is such , that as at first it prompted him to affect an equality with god ; so now it prompts him to the vain imagination of himself , as sufficient without divine helps to regain his perfect state , and obtain by his own knowledge the understanding of all necessary divine truths , and by his own strength the performance of all necessary duties ; and if this has not brought forth the undervaluing of reveal'd religion by the deists , the undervaluing of christ by the socinians , and the undervaluing of a divine spirit exposing him as no help , neither his spiritual influences as strength to work out our salvation by , i am as much mistaken . experimental religion cuts off all these difficulties ; for the more a christian observes of himself in his experienced failures ; the less room and lower station self-strength obtains in his affections , the more he finds of christ's spirit unexpectedly and powerfully bearing home scripture-truths to his personal experience , formerly unacquainted with , tho' often notionally heard of ; the lower esteem reason must have , as by its self incapable rightly to understand gospel mysteries : and tho' in our day , we have some so openly confident , as in print to tell us , that nothing is mysterious in the gospel , against god's own word , the seals of martyrdom , and against the experience of all the saints of the earth , endeavouring thereby to act factorship for satan , by whose pleasing suggestion of mans reason and strength in himself to be relied on , without any other help to believe or to do what is necessary for the obtaining heaven hereafter , and a secure undisturb'd quiet of mind here . i must believe , that that creature has never yet been under any other discovery of gospel-truth , than what was the effect of notional knowledge ; and that continuing in the same state , he can hardly expect to be a member of that triumphant society , whose eternity will be taken up in the admiration and the praise of that mysterious method of redeeming man from a state of corruption and misery , to a state of perfection and glory above ; the prospect whereof we only now enjoy darkly through a glass , and yet the views thereof that upon this earth we sometimes experimentally have , are known by all experiencing christians , both to be mysterious , far above nature's foresight or enjoyment through it self , and rendring the creature unexpressible astonishment in its approach upon the soul ; though the protestant nations abound with such errors , yet they neither derogate from god and his word , or afford darkness to christian professors , who have experienc'd the reality of both upon their souls , but expose themselves to them as christians certainly ignorant of god and his word , whatever fine notional flourishes in print or discourse they express , and also draw forth christians pity towards them , and help believers to advance their praising god , who has made them in the use of means to differ from others . experimental religion makes us become as little children , and esteem our selves so low as to lay all our depraved faculties at god's footstool , and using them not alone by way of reliance , but with the help of god's divine spirit in the use of means : we have for many years enjoyed so much of the gospel , but alas in notion only , that i have stood in a maze to hear the discourse of some illiterate people , concerning the notions of christianity ; and to see their zeal , debating their preachers notions with that hear , as if they had been throwing fire-balls one to another , till fire has been kindled amongst assemblies of professors , when at the same time , experimental religion has never been called in , as a help to unloose their difficulties . at the time of hearing some such differences , my own experience in christianity has made me discover , that either their debates could be resolv'd in various words ; or that if means made use of by god , as helps to the people or preachers soul , for their experiencing of divine mysteries , had been more prest upon the people , with that enlargement which their own experience might have afforded , no such debates would have risen , and people and preachers should be better known in our day ; and whether god's honour , the establishment of his truth , self-applause , or outward interest , were at the foundation of such hot zeal . when once in the use of means , a christian finds the evidences of sanctification , he shall then make the current of his zeal run towards further evidence of its reality and further growth in it , advising others not to debate whether justification or sanctification precede , whether certain conditions must precede qualifying to be united to christ , or union to christ , before any thing of holiness in our nature appear ; but to walk in the use of god's means , and in them to obtain the application of christ , and all his priviledges , by the help of his blessed spirit , and so both conditions themselves , and a renew'd state by your union to christ may sensibly appear at the same time : by the observation of the means thus blessed , and the steps of advancement in this newness of nature , is brought forth not only establishment to themselves , but a capacity of instructing and comfirming others upon surer ground , than that of stretch of wit and notional theory . our debates concerning free-grace and works , carry along with them too much of self , and too little of divine experience , and i 'm sure , too much of fiery constitution ; the experienc'd christian finds enough in himself to keep both in their just bounds , according to scripture rule ; and imagines the debates unneccessary , and bringing forth of no other fruit , than that of faction , dishonouring god , and exposing christianity as uncertain to those that are ignorant thereof . the experiencing christian finds that the more of the free-grace of god in christ appear in his experience , the more love to god is kindled in his soul , the more of true sanctified love , the greater desire he finds to please and to obey him in all his preceptive commands , and that his experience of free-grace no ways tend to a licentious life : whatever the notional knowledge of free-grace may do amongst those who know nothing of a real faith , and experience of god's grace in their soul , and where unstrictness and unholiness of life appears in the greatest zealot for free grace , it savours of nothing more than its notion in their brain . again , the experiencing christian finds , that when he sets himself to be most diligent to perform good works and religious duties , yet in the first he is often overtaken with faults , and in the latter constant failures ●●●ur , wandering thoughts therein , discomposure of mind from some disquiet falling in before , or some suggestion from satan , or corruption within , rising up at the time , which forces the soul to lay by trust to self-sufficiency , and to have recourse to the free-grace of god in christ ; that through his divine spirit , supplies may be conveyed , enabling of us to do works , though our own , yet perform'd by christ's supplies enabling of us ; and accepted from us thorough his merits perfuming them , that being our alone argument to obtain both , for the sake of the multitude of his tender mercies , the opening and pouring forth of which we owe to our blessed redeemer , who has remov'd the flaming sword , and given us access to the throne of free-grace , but still in the use of the blessed mean of prayer : and i think it more a soul 's concern , to try the truth of access to the throne of grace by prayer , in our own endeavour and observation , if return'd , ( that being a mean of obtaining of prayer in christ's strength ) than before the trial of prayer , to pursue first the knowledge , whether justification be previously necessary before access to this grace , as is set down in the first verse of the fifth chapter of the romans . alas ! while we are a striving which things go first , we are in danger of missing all ; while we are debating about the notions of religion , we suffer the truths of god in their experience to drop . oh that our debates were more at home with our inward corruption , sighting it with the continued use of means capable by christ's strength meeting us in them , to overcome it , and to fructifie grace in its room , and less with our fellow christians , unless in point of strict and holy lives : christianity needs no other bulwark from us , than the true plain meaning of scripture-truth , and putting souls in the use of such means as god conveys the experience in ; and where the power of christianity is felt , let him be church of england , or dissenter , under all its subdivisions , he becomes the object of my love , because of the impression the divine spirit seems to have stamp'd upon him . of their being such , we may easily have discovery in discourse one with another , and that without any extraordinary gift of discerning . however others think of this gospel-priviledge , there is such a difference between the nature of notional and experienc'd christianity , between the way and words of a meer notional professor , though never so outwardly strict , and of an experiencing christian , that to my self i find not the least difficulty : and it is greatly suitable to the forecited text in the hebrews , where it is said , that it is the priviledge of grown christians to discern good and evil ; and these christians are such , who have grown thereto by use and experience . and where i can discover nothing of this , whatever party he is of , let his notions and zeal in spreading them fly never so high , i am always afraid that the motive of self bears too much room in his witnessing for god and his truth : let all therefore be reprov'd , who set up variance with those that bear christ's image upon their hearts and lives , and only differ in their notions and conceptions about the truths of god. let holy lives and acquaintance in conversation , with their experiencing christianity in their souls , be the touchstone of trying and esteeming them . by the denying familiarity with such upon such differences , you pinch the great evidence of loving the brethren , and shew to the world that such an one is laid aside , or introduc'd to your favour , from having a name of being one of such a party ; and so give occasion of producing proselites in profession to such a party to obtain interest , and encourage thereby others to ridicule christianity because of such professors blemishes , through the want of christianity's power in their souls ; though these inward enjoyments ( into which observation of outward providences lead as a mean ) are incomprehensible by the prophane and meer professor while in that state , yet they are outward passages greatly discovering god , bringing forth good where all evil is ominous , if observ'd by meer professors . it is experimentally known , that a passage of providence dark and afflicting in its first approach , has many times had in its bosom a rich mercy . there is a known passage of one who broke his leg in his journey to go a ship-board ; a dark and afflicting providence , both by reason of his breaking his leg , and the disappointment of his voyage ; but in its bosom was that great mercy of saving his life , the ship being lost in which he was to have gone . it is not long ago since a wind hindring our fleet to go forth was afflicting , but in it was that great mercy of the preventing of a french invasion ; such passages the prophane and meer professor cannot dive into , and if each were but observant of such like , they would be reckon'd by millions round nations and people , and all with a discovery of god , the governor of all things , and would help us against repining for disappointments , and advance a reliance upon him in all things , by committing them to a divine conduct by prayer , and diligently using means providentially laid in our ways . again , is it not known with experimental christians , that the lord many times introduces a rich spiritual mercy by a dark providence , a spiritual instruction for their establishment , by an afflicting providence ? it has oft been their experience to be brought under an outward disquiet on purpose to free them from a cold , lazy frame of mind , and to introduce a sweet heavenly posture of soul , who therefore from continued observation of this experience , will not forbear repining , and exercise patience , till the discovery of god's design therein appears ; yea , work together with him for the same end , by addressing the lord for strength to stand firm in the exercise of reliance and love to him , which greatly establishes the soul in the exercise of these graces , and therein honours god , and is even met many times with a visible reward suited to that particular action , tho' performed by his own divine strength , the observation whereof has oft brought that scripture to my thoughts , psal . . great is thy goodness which thou hast laid up for them that fear thee , which thou hast wrought for them that trust in thee before the sons of men ; either by hiding them in the secret of thy presence from the pride of man , or keeping them secretly from the strife of tongues ; and what establishment hereto the personal experience of an observing christian would give , is more fit for filling up of sheets , than a few lines : mark the th chapter , ver . . none has left house , &c. for my sake , but he shall even in this life receive an hundred fold , and eternal life in the world to come . is it not the personal experience of christians to be disappointed of the designed and desired issue of an endeavour to introduce the success of another and better ? the constant observation whereof must needs bring the soul to a greater measure of patience under a disappointment , to a sooner and better sight of the providence than the other , who , though under his disappointment , is strengthned to rely by divine influence perhaps in return to prayer , petitioning strength to honour god therein , yet he must needs be under more sinking fears , through the course of the passages of such disappointments ; the other christian having these supporting helps , the reflecting upon god's former ways of the same kind observ'd , and upon record , with the instructing and establishing effects such ways had then upon the soul , and the better event brought forth in a way of providence , than what was expected , together with prayer put up , and strengthning supplies of grace received ; however dark this may seem to the notional christian , yet this , i hope , will receive many seals in its perusal by observing christians . is it not the experience of christians to be led into a pinch of extremity , on purpose to see the more of god , and the less of means in an event , and to stir up the greater reliance upon god with means , and the less upon means without his divine hand accompanying ? how often are lawful , diligent using of means disappointed to christians , till they be brought to serious and often prayer for heaven's conduct and blessing thereto ? the observation whereof keeps the soul safe between means , and a divine hand , affording each his due place , without presumption towards god , or idolatry towards the other ; if therefore the christian observer is enabled to discover good and evil , where others not so used thereto , are uncapable even in these more common experiences ; how far less capable are some christians to discover more secret and adorable methods of god , observ'd by others ? either they were never experienced by them through the long intermissions of fellowship with god , or at least never observ'd , reflected upon , or improven by them to the end of further knowledge of god in the depth . there is therefore not only in the sight and enjoyment of spiritual things , a difference between christians and meer professors , but even between christian and christian , and that without either a gift of prophecy , or an extraordinary gift of discerning , but with such gifts as are communicated to the soul in the use of common means ; only with this difference , that these means are more continually and in greater heavenliness perform'd , and the enjoyments of god therein , either for comfort or instruction more carefully remarkt in all its circumstances , and laid up in record for this very end of improvement , the greater knowledge of christianity , and of god's more extraordinary steps therein . thou therefore , o christian , that has necessary occasion of business , and of lawful diversion , greatly admixt with thy religious duties , as a mean of hindering such fellowship with god as those do enjoy , whose life does run in a stream of actual heavenly mindedness ; reproach not , i say , these other christians with melancholy fancy or enthusiasm , either of which bear their distinct marks from that knowledge of god obtain'd in the constant use of means , and by divine fellowship therein , in continual and serious recesses of soul with god ; but bemoan your circumstances thus involv'd in the necessary occasions of the world , when compar'd with some others , and do more with the opportunities you have , than ever yet you have done , and that according to the means treated of , and blessed by god to others . in the hope therefore of passing from common providences in your observation , to special ones round your self , yea , to the steps and workings of christ's spirit in your soul , exactly correspondent to his word , affording you such knowledge thereof , as expose the contentions and errors of the earth to your pity , and keep you safe from the discouraging blemishes , and infectious failures of christians . in hope , i say , of this , let me press you to this great and experienced duty of observation , and i am hopeful your expectations will not fail , but a mysterious discovery of the reality of his divine word shall be unfolded , such as could never have been forethought , or foreseen by you . it is not to be supposed that ever the most refin'd wit on earth could have made up such a system of mystery as is contained in the scriptures , and is experimentally felt in the soul. is it supposable that the wits of our age ( who pretend their reason as their guide ) could foresee , contrive , or rightly comprehend the work of christ's spirit in renewing the soul ? or is it supposable , that the most rational man on earth , unacquainted with experimental christianity , can imagine the work of christ's spirit in raising the soul to a heavenly frame , and the state of the soul at that time ? is it imaginable , that by the will and power of man , such a frame by which we are admitted to fellowship with the godhead , can be retained without a divine influence ? when though that this divine work is declar'd in the scripture , yet with their reason and light of god's word without divine spiritual influences , ( obtain'd by god's common means ) they are not able to comprehend it , and therefore is left unknown to some of them , and mockt at by others of them ; yea , the word of god made the occasion of errors on earth , the prevention of all which comes in by the right and continued use of these means god commonly affords the sensible experience of himself according to his divine records . some christians excel one another in faith of reliance hereby , that if there be no assurance going along , yet their hope is without shock , and that in the use of reflection upon former experiences , which in the th chap. of the romans and the th and th ver . is said , to bring forth hope , that maketh not ashamed ; and certainly found to do so in the experiences of such christians , if their seals were given forth to the world. let us imagine the judgment of any meer professor under never so rational a conviction of any one scripture-truth , yet without the power of christ's spirit bearing it home as truth upon the soul , you will hardly see ( as the certain effect of this ) saving faith therein , either commenced or so sixt , but that it may give way to a succeeding error , if it have a fairer appearance to his rational comprehension than the other . i don't therefore much wonder at the prophane or meer professors , who have no other sense of divine things than what is notionally imparted and comprehended by them : my greater admiration , is , that christians indeed , who feel the certainty of what others have but heard of notionally , and much more than can be exprest by any , should not be more endeavouring the witnessing for god's truth in preaching , printing , and conversation ; and less for the setting forth of their own parts , or notional controversies , not so material in our day , where the truth of god's word is so much exposed and struck at . a third motive to this duty of observation , is , that it is no hindrance to your worldly business , or lawful pleasures , but rather by fixing your thoughts upon an adjutant to your ordinary means , even a divine hand , and blessing , you may conform to his will , and receive the reward of such a duty : the experience of christians discover , that a laying aside anxiety of mind , and hurry of body , and a laying the matter before god , with the diligent use of means occuring in their way , obtains more business , better success , and greater peace and comfort , both in the way of obtaining it , and its after-enjoyment , than when they ey'd nothing else , besides natural contrivances , which when mightily made use of , is apt to lead a man beyond true sincere uprightness , and their diligent lawful industry , unless for some special end of cutting down a corruption , or for some differences of the temper of the mind : god's method differs with the soul ; but whatever difference be in his method , it will end in the same delight , easie endeavour , and discovery of mystery . i add nothing more to this motive , being it belongs also to the other means to be mentioned , which tho' commonly talkt of , yet not so experimentally treated of , nor practised in such a manner as bring in knowledge of god and themselves , or afford that inward comfort that might be attained thereby . let therefore your observation be general , as to all the steps of god's providences round your bodies and soul , and you will see god in all , and may be brought to rely upon him for all , and have discovered such a mysterious work , as the implanting and growing of grace in your souls ; yea , you may be led to more than ordinary fellowship with the godhead , with the discovery of such steps , as even other christians have never been admitted to , or have let slip in their reflection and improvement of , and thereby be made more capable of witnessing for god than others , and better judges of meetness for heaven than otherwise you should have been ; and all this , without hindering your lawful business , but rather with less anxiety of mind , and hurry of body ; yea , with greater success , and more inward comfort , without confining you from pleasure , unless it run to an extream , either of being sin it self , or the occasion endangering you to sin. the second mean you are desir'd to be in the use of , to bring you into the knowledge of experimental relig●on , and thereby the certainty of god's word , and of his ways with the soul against errors abroad , and darkness within , is that of prayer . in this very duty did i first understand the meaning of fellowship and communion with god , of divine influences , spiritual emanations , spirituality and heavenliness of frame , which are words mockt at by the prophane in our days ; and was unintelligible to my self , while only under the instruction and power of education , and must be incomprehensible to all others , under the meer profession of christianity , let their outward behaviour be never so innocent , and their duties never so gravely perform'd to the obtaining a name on earth . while i was under the power of education , i seldom miss'd my set times of prayer , with as grave a gesture as now at this day , and my concern us'd to be more for neglect of prayer , than for not performing it aright ; but after the eying of god in all things , by the mean of observation of outward providences , i began to think , that if i would have god's favour acting and shining in any passage concerning me , i ought to ask it , and in asking by prayer , to do it with a real design and desire of obtaining it . first of all , i found a seriousness therein like unto the sincerity and unwanderings of one man's speaking to another to obtain any favour ; but soon after i was carried beyond this , with an awful sense of the majesty of god , who behov'd to be of great might , to bring forth all things , and to act in all things , so visibly as i had observ'd , and with such height of sincerity and heavenliness of mind , that my thoughts darted upwards , as with wings , the same time my words were exprest ; and that with such pleasure of mind , as i had never observed before in prayer ; all my delight formerly having been , that i performed , and not miss'd my times of prayer , but according to my usual time and way , had the satisfaction of doing it ; and so from this went on as i have described in the experiences concerning prayer . i know there are many prophane creatures , whose education perhaps has not been religious , and so this duty of prayer has never been enforced upon them : they live without the sight of god in his common providences , and therefore are the less mov'd to call upon him by prayer for his favour in them , unless in a pinch of extremity , where , by the very light of nature , and the power of their conscience , they are forced to lift up a petition to him , but perhaps without any apprehension of god at the time , or concern of seeing their request brought forth in a discovery of him in passages of providence , bringing it about , or in a way of return to that petition , their concern chiefly running upon the deliverance , whatever way it come . but alas there are others , amongst whom i was , and for whom i am now under great concern , and for whose sake i have so particularly exprest the steps of going off from formality in prayer to its spiritual and right performance ; and from my soul i wish , have , and shall beg of god , that what i am to say concerning prayer , might influence their minds with a sense of their state , and a desire to be out of it , in the right use of these few means ; they are such , who have had religious education , who profess the christian religion even in a stricter way than others , who perform all outward acts of worship with outward gravity , who are free from known vice ; and still from no other principle than either that of parents instruction and example , fear of offending them , or of reproach from others , but void of inward seriousness of mind in the service of god ; yea , in hearing ministers or christians express in duty , or out of duty , communion with god , divine emanations , and the like , apprehend the words without any inward sense of their meaning , and as little desire after it , or mock at such words , as too familiar and inconsistent with the greatness of that majesty we approach unto in prayer ; not knowing experimentally the mercy of god , as well as his power ; the wisdom of god in expressing his own mysterious truths by words inferiour to the mysteries , but proportioned to our weaknesses , as well as the condescending steps of god with a poor guilty creature , in first planting grace in the soul ; and i am confident , not knowing experimentally what a heavenly frame in prayer is ; for then when the soul is in a ravishing spiritual posture , words of this kind are forc'd to drop from their mouths , and there is more satisfaction in the soul , and greater acceptance with god from a familiar style to him , influenc'd by his divine spirit , than from a whole prayer of another , where distance appears , either from the words , fine style therein , or length of prayer , but unspiritually perform'd : yea , from this very principle of education , there are some who have an outward sincerity , and from thence an inward satisfaction in their profession , with a resting in their knowledge and practice , as all the religion to be obtain'd , with good hopes of their state for heaven , without ever doubting either their profession or security for heaven . there are others under the power of education alone , who tho' unspiritual in their minds in prayer , yet upon any failure of their set times , are really uneasie and dissatisfied , especially the breach of their continued custom . and as it is for these my concern is greatly put forth , so it is with those that many times greatest difficulty is to reclaim . it is well known how deeply are fixt the impressions of education , and that nothing but a spiritual working of christ's spirit is able to blot them out , or to impress them a-new ; upon which very account , childrens education , with true notions of the christian religion , can never enough pay their obligation to such instructors ; it being an excellent preparation for renewing the practical impressions of the same notions upon their hearts , as well as upon their brains : in a word , religion is between god and the soul , and according to the heavenliness or un-heavenliness of the temper , and frame of the soul ; so a thought , word , or action , in duties , or out of duties , is either acceptable or unacceptable to god. before therefore you leave off the errors of education , to a right notion and performance of prayer , you are first of all to be convinced of what is erroneous , and then of what is true and right . first , therefore a laying too great a weight upon a particular place for the performance of prayer , is an error of education : i know there are some so strictly addicted to prayer in a church , that neither earliness nor lateness will obstruct their custom herein , as if it were a circumstance material in god's account . it is not against prayer in a church that i set my self to oppose , but the great stress some from education are pleas'd to lay upon it : i do believe , that if others were as painful to bring their minds into a serious posture , as these are ( by retrenching their natural rest in a morning , retiring themselves from diversion through a day , or at an evening ) to have their bodies in the church at the times , prayer would be better known , and much more pursued in its right performance , than at this day . for my own part , if my soul be right with god , it is neither to house or church i affix my self , but the place i can be most private in , either from the diverting sight of others , or their discomposing noise ; and if i have opportunity of choice , no place is more grateful to me than that in which i have had greatest enjoyments of god in prayer . privacy i greatly value , from an unwillingness to expose my self to the censure of shew and applause , or a prayer acceptably performed to the mocking of some , finding it impossible to restrain my self from more than ordinary flood of words , and from a more than ordinary audible voice , when the lord is pleas'd to raise my affections above my ordinary frame . the reason of chusing a place favour'd with god's presence to my soul , is , that the memorial thereof may excite the greater endeavour after it , and former experiences may be one of my pleading arguments for it . this is abundantly suitable to the example of david , who would often say , psal . . . that he remembred the hill hermon-missar , and other places , which were remarkable to him , from the rich entertainment of god's presence in them ; from all which , i drive only thither , to make you know how little the consideration of place , prayer is performed in , avails in god's account , or comforts the christian's soul within , whatever customary performance , or outward applause afford . privacy is recommended from christ's own example , who would retire to the fields on that very account ; yea , part then from his own disciples , and constant companions : and truly the more serious a soul is , the more willing to be from all , and to center all his thoughts upon his dear god. if therefore any labour under this failure of education , let me advise against it , unless on the account of better performance of prayer ; and because i hope there are some who on this very account give strict example thereof , let me advise all from censuring such an action ; the doing of it for a greater meetness , for fellowship with god in prayer , makes it a circumstance congruous to a well-perform'd duty ; but the circumstance of pleading for it in conversation , and fixing it upon others , from a liking of the way , argues it rather an error of education , than a circumstance experienc'd in themselves , helping forward their seriousness with god : for though to some it may have this advantage , yet to my self it could not have ; the seeing of any before or with me in any performance of private prayer , proving many times visible hindrances . secondly , a laying too great weight upon punctual keeping of set-times to pray , is an error of education . there are many in no other state of christianity , than that of its meer profession , and outward acts of worship , who with marvellous strictness perform the set-times of morning and evening-prayer , purely from the rule of education ; but still at a loss what communion and fellowship with god in prayer means : i accuse not their praying at set-times , but professors confidence therein , as evidence of their religious state , or their prayers right performance . david's set-times of prayer are instanced in his book of psalms , and i hope there is not any experiencing christian on earth at this day , who slights their appointed seasons of private prayer , to supplicate the lord's conduct from morning till night , and from evening to morning ; yea , by observation of continued mercies through the day , are kept in a posture of soul fitted to ejaculate praise ; and by observation of continual wants , fitted to ejaculate supplication throughout the whole course of the day , and so kept in obedience to that divine command , of praying without ceasing , even amidst diligent endeavours in business , and outward lawful pleasures , as well as in the performance of morning , noon , and evening sacrifices . my challenge therefore takes place , when exactness in that circumstance proceeds from no other foundation than that of education , or guided by no other rule than that of others example , and tending towards no other ends than applause , or pleasing themselves by their customariness therein . the former experience of my self under the alone power of education , and now under the power of christianity , gave me occasion to reprehend this error , having then found my self more uneasy at the neglect of a set-time of prayer than i am at this day , when a lawful occurrence falls in my way to hinder my performance of prayer at my usual set-time , then i have found my self still under anxiety for the omission only ; but blessed be the lord , my experience is such , that a heavenly frame ( the continual desire of my soul ) is neither confin'd to set-words , nor set-times of prayer , and follow'd with as evident returns when put forth in ejaculation , as when in solemn prayer . thirdly , a laying too great a weight upon the performance of prayer in form , or extemporary , is an error of education ; the frame and posture of the soul in prayer , is the touchstone of its right performance , and therefore either of which the christian finds most raising a spiritual frame , that i think safest for a christian to stick to . for my own part , without regard to the opinion and way either of the church of england , or dissenter , but purely to personal experience , founded i hope upon scripture-revelation , i must say , that when in closet or family-prayer , my frame of mind has been rais'd to great spirituality and heavenliness , my words then have run from me with an amazing freedom and current , and in a most affecting way to my self and others ; from whence i must imagine , that the soul confining himself to words in a form of prayer , gives an occasional hindrance of this spiritual frame , by confinement to what is design'd to be utter'd , and so keeping off such divine influences , which we are uncapable of bounding either in the frame of the soul , or in the christian's outward expression . again , there is a mighty difference between a christian's seriousness , when nothing else is sensibly productive thereof , but the strength of the creature 's self , by the means either of thinking upon god's all seeing eye , upon the greatness of the majesty approach'd to , or by the means of drawing off the thoughts from distracting things : there is vast difference , i say , between this serious frame , and a spiritual heavenly frame sensibly , suddenly , and powerfully influencing the soul without any thing of self , unless as in the use of prayer , but sensibly rais'd from a higher hand , to thoughts and words far beyond the other . i bless the lord without the latter i am never satisfi'd ; and i know the first may be perform'd , and yet without sensible fellowship with god , but perhaps real fellowship with him by his strengthning influences , and nothing more , fixes the thoughts from diversion , or discovers self , and christ's spiritual influences ; and carries the soul more out of self , to cry and depend on christ's supplies , than such extemporary prayer with observation . but if this experience can be opposed by others , who , for any thing i know , may find less distraction , and greater heavenliness of frame in a form'd prayer , whatever their opinion be , i shall never offer my censure against the circumstance of formed or extemporary prayer , being only to be accused , when either it 's perform'd , stuck to , and pleaded for , because of education , and not by reason of the one or the other's being a better mean towards performing of prayer in a more heavenly and spiritual manner ; if our concern run more upon the observation of the soul's frame in the performance of duties , than upon the various methods of their outward performance , the common distinction of opinions and quarrellings about needless circumstances would soon be abandon'd . i dissent from all , tho' of my own opinion , who lay weight upon any circumstance , but in so far as it contributes to greater spirituality in prayer ; and shall never censure those of another opinion , who stick fast to some circumstances , and thereby differ from me , purely because such circumstances are more serviceable to their souls , in raising their frames to greater spirituality than when otherwise perform'd : but to be strict in their use , and to plead for them in conversation , purely because of being educated with them , without trying the contrary way , pleaded for , and experienc'd by others , seems to me the product of self , rather than the spirit of god. again , i am of the opinion , that children educated with forms of prayer , are led to greater laziness in their more grown years , and often proves a mean of rendring them secure without fellowship with god in duties : not as if i confin'd god's spiritual influences to an extemporary prayer , or that there were never a spiritual frame in praying with form ; but that the latter more consines the soul with its thoughts in the duty , and so fits the soul far less to receive spiritual breathings , than an extemporary prayer . and when a soul in the use of form in prayer is raised by christ's spirit to a heavenly frame , i think i may say , that then the soul goes beyond the path of form it begun the prayer in , and reaches further in expression , than what his soul design'd by his usual form. fourthly , a laying too great a weight upon the circumstance of length in prayer , is another error of education , especially amongst the youth of dissenters , who are as much pleas'd herewith , as those of the church of england are with form in prayer . length in prayer i accuse not absolutely ; for if the soul be in a heavenly frame , and admitted to near approach to god in prayer , its delight therein is such , that it is unwilling to , yea , can hardly give over ; but when length in prayer proceeds from no other foundation than education or custom , it is a circumstance no ways promoting the soul's heavenliness in it , or god's acceptance of it . there are many , who from being train'd up in the way of extemporary prayer , can with strength of memory , judgment , and readiness of expression , lengthen out prayer to their own conceit and satisfaction , and with applause from others , and yet never know at the same time the meaning of access to god in prayer ; it is a consideration that has often moved me to concern for some under good education , and religious character , but altogether unacquainted with inward religion . the meaning of outward worship to god , is to honour him on earth amongst our selves ; and the service that is proportion'd to god , is spiritual in the soul ; expression being no acceptable sacrifice to him , unless upon that account of spiritual worship ; it 's that which assimilates a man most to god , and brings a man sooner to the knowledge and admiration of god , and to a meetness for that heaven wherein in all his childrens servants shall be spiritual and heavenly . a prayer spiritually perform'd , seems to fly with wings by the gale of christ's spirit blowing upon the soul , making it sail towards god with such words and thoughts as appear more the fruit of a divine spirit , than of great memory and judgment . let us but make observation of one man's prayer at one time and another , when the judgment 〈…〉 are left only at the helm , how 〈◊〉 and faintly does his words drop , though never ●o fine ; but when god breathes suddenly and freely upon the soul , his frame is visibly chang'd , is more affecting to the hearer , and is admitted to plead with god in greater familiarity , with greater power , and readier expression . it is experimentally known how much more pleasing and affecting a spiritual prayer is , though perform'd by an illiterate hand , than the prayer perform'd by the most ingenious but unspiritual . there needs no other way to converse with the experienced christians , but by bringing experiences to their memories ; but for others unacquainted with experimental christianity , i hope the use of the means treated of , will bring you to the same experience , and then your arguings upon air will vanish , and they 'll find the christian religion solid and true , and filled with all solid comfort and establishment to your souls . abandon therefore circumstantial niceties as evidential of your right-perform'd prayer , restrict your self to no place , in performing the duty , or in debating concerning prayer , but where you find most privacy , and greatest assistance towards a good frame of soul ; confine your self not to morning or evening prayer only , but throughout the whole day , upon any occurrency of affair , or company you are call'd to , distrust your self , without begging god's conduct therein ; and if under constraint from set-prayer , endeavour after a good frame of mind in ejaculating a petition to god , which will issue in as sweet and remarkable a return , by which means the frame of your mind is kept in a continual seriousness to answer that command of praying without ceasing , as was said before , and as a mean to repel forgetfulness of god. and to hinder the danger of running to an extreme in lawful diversion , which at this day is an occasion leading to much evil , even amongst real christians , lengthen out your prayer according to your suits you find you stand in need of , or are sensible of at the time ; and if you are heavenly , you will lengthen it out with pleasure ; use form or extemporariness ; not because you have been so educated , or because those of your party do , and plead for it , but try both , and then use what you find most serviceable towards a good frame of soul. these errors being remov'd , i come to give you my experience of right perform'd prayer ; not by philosophical definition or distinctions , there being sufficiency thereof by excellent hands already in print , but by enlargement , according to my method of experiencing the gradual steps of knowledge god was pleas'd to afford concerning prayer in the performance and continuance of it . in general therefore , judge of your right performance in prayer by the following marks , which were the two i was first of all made sensible of , tho' afterward others ( of which you shall hear in the repetition of the same two , with the addition of others ) occur'd : but i chose rather to keep them in the method of time as well as matter that they were experienced in ; not so much for grown christians who have experienced the same with my self , and therefore may be comfortably established thereby ; but for the sake of the illiterate and meer professors , though notionally learned , that they , and all unacquainted with experience , may be led step by step to the right knowledge and performance thereof . first , you may judge of your right performance of prayer by the frame of your mind in it , if spiritual and heavenly , if your thoughts are carri'd upwards with sincerity and fervency , the same time your words pass your lips ; the power of instruction , custom or applause having small room as motives thereto ; but the obedience of god's command , the sense of your need of , and insufficiency to bring about what you ask . the sense of power in god , and of his willingness to bestow , if for your good , moving you to address him , after the experience whereof , and strict continuance in the use of set and ejaculatory prayer , with observation of what occurs therein , you will find more knowledge and enjoyment creep upon you , than all the divines on earth that ever i have met with has been able to express or impart . secondly , you may judge of your right and acceptable performance , by returns to your prayers . such objections , that a return may come to a prayer , and the christian not know it to be the return ; or that a return may be so long deferr'd , as when it comes in , the prayer that petition'd it being out of the christians thoughts , he is in danger of mistake , by imagining the prayers not being spiritually perform'd , not accepted of god , or return'd by him , when the prayer has been perform'd aright , god pleased with it , and yet answer'd : such objections shall fully be answer'd in further discoursing concerning prayer : only give me leave to say , that when a return comes to a prayer , and the return not known to be such , it is certain argument to me , of laziness in that christian , and that a general and exact observation of the enjoyments accompanying spiritual and continued prayer , has not been the practice of that soul , and that that prayer has not at first been remarkt ; god's ways between the praying , and its return , not exactly observ'd , and reflected upon , and consequently the return given i● , not compar'd , but unsuitably applied to notion and fancy ; the neglect of the observation of this , god's common method , extreamly hinders the knowledge of a prayer right perform'd , and really return'd , and is the true and often ●●●●sion of false and erroneous thoughts both of god and our selves : again , it has 〈◊〉 been my own experience , 〈◊〉 the return of a prayer has been to 〈…〉 that at the time of the performance i have had an 〈◊〉 p●werful sense of god's acceptance thereof , 〈◊〉 it was god's work , and not my own , from its sudden and powerful fixedness in my soul ; neither the work of satan or inward corruption , by reason of its effect in the soul afterward abiding , even full pleasedness and quiet of mind concerning the event , tho' the return was deferred ; neither any repine , but continued exercise of resignation , love to , and reliance upon god , which clearly discovers the power of a divine spirit ; these going along takes off the thoughts of prayers being unspiritual , unacceptable , or not to be return'd , tho' the return be deferr'd . there are many at this day under no other advancement in christianity than its meer profession , who are constant to their duty of prayer ; but either reflect not , or in reflecting upon their duty perform'd , never seriously question in themselves , whither any other thing than there petition of words in such serious a manner as the strength of education , and others discourse concerning god's greatness , had brought them to , was either necessary or actually in their prayers , or ever examin'd after prayer was over , whether it had return or not ; how this way of living should train a soul to the experience and knowledge of access to , and enjoyments with god in prayer , i know not , speaking as to god's common way of bestowing such comfortable priviledges purchased by christ for us . to instruct you therefore , ( from the experience of god with my self ) o prophane and meer professing christians , i would with much sincerity and love 〈◊〉 ●ur selves , beg your steps in the following 〈◊〉 . when you are designing any matter , or endeavouring the interest of this or the other mean , to bring forth your purposed end , resolve to address the lord by prayer for his guidance of you to the use of right means , and his blessing the means to bring about your design , unless inconsistent with his honour and your interest ; and if you are hinder'd from solemn address , make use of your thoughts , and dart them up to him with the same petitions : mind not only the words in your solemn prayer , and your thoughts in ejaculation , but consider the frame of your mind in both , whether serious or not ; if as serious , as when speaking to this or the other help to carry on your design , ( at your first enterance i suppose not your acquaintance with spirituality of frame ) and if your frame be thus serious , mind the issue of your affair ; if it be according to your desire and prayer , impute not your success altogether to your outward help of this mean , and the other , but let heaven's blessing , accompanying your diligent use of means , have room in your thoughts , if not as chief , yet as necessary ; and therefore you will improve this passage thus observ'd , with a resolution to address god more seriously than ever , in your next undertaking ; and accordingly perform your serious prayer to him for his divine assistance , which meeting with a sensible return , you will improve with a more fixedness in your resolution to petition him in all your after-concerns , and with giving of him now the place of principal agent with your means , which will lay a foundation , not only for a resolution and performance of prayer , and that seriously to god in all occurrences , but make a fair step towards the founding a faith of reliance upon god ; yea , an endeavour of pleasing god , to interest your selves in his favour , and a perusal of the scriptures , to know the will of god , and the way of doing it ; and going on in this way of prayer and observation , with such suitable improvement , you know not , neither is it in the power of the greatest exercise of a rational soul , to foresee or imagin aforehand , what great and mysterious things may be laid before you to observe ; to wit , of a christian's advancement from the first step of seriousness , to a reliance upon god as the alone power to be trusted to , with such means he allows of , and has witnessed his pleasure in , by working with them for the bringing about such events as are sought from natural strength by others , but by them in petitioning the agency of his power : i don't mean by repeating of words , by way of form and rule given you in your education , but thorough a sense of the great advantage of his favour , and a sincere desire to obtain it ; a carrying out of your desire with thoughts and words suitable to the present height of your longings , which lays you in the way of meeting with the breathings of christ's spirit to help your infirmities , and to raise your frame to such a posture of heavenliness as you never knew before , unless by the hearing of the ear , and will soon unfold what a dark state you have been in ; that all the seriousness you had in prayer , was no other than the strength of education , and that there is something else in the christian religion you have never yet been senble of , more suitable to the feeling of the soul , than to the utterance of the greatest orator on earth . the spirit of god has express'd in the scriptures these mysteries in a stile suited to our understanding ; but when the same spirit bears them home to the sensible feeling of a christian , what addition is given to the christian's understanding of them , and true faith in them ! i go not therefore about to express these experienced mysteries in a better stile for your understanding , but to put you in a way of obtaining their experience upon your souls , by the working of a divine spirit in the use of common means . you lose your labour in endeavouring to understand them in their saving efficacy by your natural reason , without the help of a divine spirit , and his internal revelation . what can better unfold or express the breathings of christ's spirit upon a soul in its holy frame and performance of any religious duty , than its resemblance to the blowing of the wind upon our bodies , which , though sensibly felt , yet is mysterious as to the parts of the heavens from whence it blows , or the way of its blowing upon us . in like manner , though the spirit of god , breathing upon a soul in praying to god , comes often suddenly like a gale of wind , refreshing the soul's dead frame with a ravishing heavenly life and power ; thoughts , desires , and all the affections being then carri'd heavenward , like a ship towards its harbour , with sweet delight therein , and an actual undervaluing of the richest treasures and pleasures on earth , in the balance with this comfortable sweetness for the time enjoy'd , the continuance whereof would afford the soul a heaven on earth ; yet the spirit of god , in the excellency of his divine nature , and in his method of thus changing the frame of the soul , is incomprehensible by the reach of human reason ; and to the experienc'd soul there is but a discovery of him in his blessed effects and operations , and a sight of him through a glass darkly , till that blessed change pass upon them , and they obtain a perfect meetness to see and to understand him as he is . no wonder therefore the prophane , or meer professing christian , attempting to comprehend god's word as to the work of the spirit of god in planting grace , or watering it with constant influences to keep it in exercise , find themselves at a loss how to understand it ; and therefore never feeling its effects upon their souls , either look upon it as chimaera , and the being of the spirit of god , or his blessed operations of converting and spiritualizing a soul , to be only notions of a melancholy brain . how many are there at this day who mock at the spirit of god , and the divinity of our blessed redeemer , and ridicule expressions of fellowship with him as canting discourse ; for they never receiv'd the precious benefits which the son of god purchas'd , and the spirit applies to the souls of unfeigned believers . is it possible that one in a violent hot countrey unacquainted with the blowing of wind ? is it possible that one that never tasted honey ? is it possible , i say , that the first and latter , from the description either of the blowing of the wind , or of the nature of honey , in the most perspicuous words , can so well understand , or so firmly believe the blowing and refreshing effects of the wind , or the nature and the sweetness of the honey , as those who have enjoy'd of the first , and tasted of the latter ? this is a true resemblance of their condition , who are void of the real inward knowledge of religion ; and their slighting and disbelief of the spiritual efficacy of the ordinances , cannot weaken the faith of believers , who have experienced the reality thereof upon their souls ; but give them greater establishment , and afford them matter of repeated exercise of love to him , who past by some , and calls others , and advances them to a further reliance upon him , in the due use of means , for the obtaining a richer abundance of the communications of the holy spirit . when the errors of the prophane and meerly professing christians endanger the staggering of any real and true christian , it is often my fear least that christian has been too careless of his duties , and has not improved the pure motions and assistance of the spirit within , and the advantage of the external means of grace ; for else he would be above the impression of the objections of carnal persons against his own feeling . is it possible that force of the most powerful argument of the greatest rationalist , covered with the finest dress of words against the sweetness of honey , can shake the faith of any one that has tasted thereof ? perhaps he cannot discover the sophistry of the allegation , but he knows it's false ; like the poor woman , when oppos'd by the enemies of truth , her faith was firm in her saviour , and she answered all arguments with these words , i cannot dispute for christ , but i can die for him . a sincere christian can say , i cannot perhaps demonstrate with rational arguing , the being of the spirit of god , and his effects of renewing the soul , conforming it to christ's image , and spiritualizing its frame in duties , but i am well assured of it against all the infidels on earth . let what i have said move thee , o prophane and meer professing christian , to the use of observation and right performance of prayer , as helps by which you may experience the reality of inward christian religion ; yea , let it move you , o lazy christian , who know not so much of god in the soul , and of inward religion , as is attainable by you , be more serious and constant in converse with god , in the use of his means , that you may enjoy what others have been acquainted with : the wise and serious observer of gods dealings with his soul , who frequently reflects upon them , will better understand the harmonious agreement between the revelation of god in the scripture , the workings of the holy spirit , and the divine disposals of things in this low life , than another sincere christian who does not acquaint himself so intimately with god , by a constant application of himself to him in all the ways wherein he draws near to us . it is the hand of the diligent , in the use of means , that makes rich ; so is it the mind of the diligent christian , in the use of means , that is fill'd with knowledge . god's private councils are not to be div'd into , but what is suitable to his word is to be sought after , and may be found out . it 's the trial of his word that brings experience , and experience brings hope ; and it is the not trying the truths of god , that makes so many doubtings and shakings in a christian's faith , and so much of unsetled hope of their inheritance above . i return from the lazy christian again , to the meer professor and prophane , and beg you 'd be entreated to join the easy and advantageous duty of prayer to all your endeavours , not contenting your selves with the cold forms of words , but mixing holy affections , which are the life of prayer , and observing the gracious return of prayer , when perform'd by the assistance of the spirit of grace . this is a priviledge provided for you , and to be obtain'd by you in the use , and continued use of right means ; the reason you miss the divine bounty is , because you don't present your self in god's way . if a beggar expects the alms of a prince , he will endeavour to be in the same street he passes thorough , and as near him as ever is possible ; he will neither go to a contrary street , nor to the opposite side of the same street ; neither will he plead his poverty alone , but express all his wants one after another , as so many motives to move charitable compassion . all beggars keep not to the same form of words , but open their cries differently , according to the different sore , lameness , blindness , or the like , wherewithal they are afflicted sensibly with . prayer is god's way wherein a poor creature may draw near to him without hindrance of this or the other diversion between his soul and his king ; and when a christian is once sensible of his wants , and of the all-sufficiency and condescention that is in god , it is not form or fine words , but fervent serious pouring out the desires , that moves the compassionate father in christ . a closet-prayer is oftentimes the opportunity of receiving great mercies from god , and is many times the setling of a disquieted mind , and the change of a carnal earthly frame , to a spiritual heavenly one . it allays our sorrows , and gives peace under sharp afflictions . this duty spiritually and constantly perform'd , will make you happy by experience , and to resolve with the psalmist , it 's good for me to draw near to god. but to discourse more particularly concerning prayer spiritually perform'd , be pleas'd to remember the many experiences in the forepart of this discourse , concerning spirituality in prayer , as evidential of its right performance ; yea , god's acceptance thereof , and of god's returning what was askt therein . i hope with an humble rejoicing i may say , that since ever i begun to experience a real heavenly frame in prayer , when my soul therein has been carri'd forth to god with high spirituality concerning any one particular event , with full quiet of mind , and sensible exercise of resignation at the time concerning it , a return to that address has never as yet failed me ; and that when my desire has been in exercise towards any one thing that god would not bestow , i found my self by the strictest observation under a constraint from this spiritual frame ; yea , sometimes from words to utter any petition : or when words have been utter'd , it has been in the same manner as when i was altogether unacquainted with inward religion . these and other experiences are built upon no slenderer a foundation than god's own word in psal . . . according to the expression of the psalmist , thou wilt prepare their heart , to wit , the hearts of the humble , and of god's own children , and thou wilt cause thine ear to hear . is there any thing more plain or more fully experienc'd by observing christians , than that when god enclines his ear to hear a petition from a child of his own , that he prepares his heart aforehand to ask it . he prepares the heart to ask by the influence of his divine spirit , one part of whose work is said to be to help our infirmities , and that infirmity of our not knowing what or how to ask , by making intercession with us in prayer for what god is to return , as well as exciting us to ask what we should not have otherways done , though really standing in need thereof . as the spirit of a man knows the things of a man , so the spirit of god knows the mind of god ; and is it to be imagin'd that this spirit knowing the mind of god concerning what he will return , will raise a christian's soul to a heavenliness of frame , and thereby prepare his heart to ask of god for an event , when he knows god will not return it ? a spiritual heavenly frame is not the fruit of self-power , otherwise a christian would be capable of getting and retaining it when and as long as he pleas'd , which from its sweetness in enjoyment would be desir'd for ever ; but it is the certain operation of the divine spirit influencing a christian's soul commonly in the use of means , and extraordinarily without means , for the end of letting the soul experience the sweetness of nearness of fellowship with , and access to god in prayer , as a foretaste and earnest of more intimate and lasting communion with him in heaven ; and for the end of helping him to pray in such a manner as may be acceptable to god , and return'd by him . it is as , yea more , insupposable that the spirit of god would help the soul to plead with god for a thing contrary to his secret will , ( not a secret to him ) as to help him to ask any thing contrary to his revealed word and will , where his assistance is given to ask , it is assuredly for the obtaining of what he knows god will bestow ; however the return be deferred , and and christians lose its sight by the intermission of observing of passages between the addressing god , and god's giving in a return thereto . preparation to ask of god in prayer , obtain'd through the sensible comforting influences of his divine spirit , and preparations to petition the lord , obtain'd without any other sensible help than outward endeavour in the use of means , are easily distinguished in their present sense , and after-effects ; the one is sensibly the intercession of a divine spirit , with the blessed effect of inward delight , resignation of mind , and return to the prayer ; the other has nothing else apparent besides the creature 's own strength , without that inward comfort or return following it , but the latter is often the means of obtaining the first . i have often found , and to be sure other observing christians the same , that when i have design'd and desir'd to lay a petition before god in as serious a manner as possibly i could , my preparatory means has been to bring my mind in composure , and my body in gravity of gesture ; to read a scripture again and again , to fix my thoughts with seriousness , and to meditate upon the all-seeing eye of god , to whom i was to address , on purpose to over-awe me from levity of mind in my prayer : but when i have been actually ingag'd in the prayer thus prepared for , the desir'd and design'd petition has never been mention'd ; either my thoughts have been carry'd upon somewhat else undesign'd , which i have with earnest affections and submission prayed for , and has sensibly had it afterward return'd ; or if the desir'd and design'd petition has been exprest , it has been in such a manner , tho' sincere and unfeign'd ; yet sensibly a prayer perform'd with self preparation , and greatly wanting heavenly supplies to enliven and spiritualize it ; and as spiritual and heavenly strength preparing to ask was with-held , so was the return : yea , besides the experience of correspondency , of heavenliness of frame in prayer , the true comforting preparation of christ's spirit to that prayer's return , i hope i may sincerely witness that in the enjoyment of such a heavenly frame in prayer , words of praise concerning the thing i design'd to petition for , without the least fore-knowledge of the mercy obtain'd , has been given in . who observes not these things at the time , and lays them not up in their diary till the explicatory passage appear , such lose the comfort of such enjoyments ; the knowledge of god's deep ways , and their capacity of witnessing for him as others . some real sincere christians may here perhaps advise , and wisely too , to have a care lest by god's changing this method , observ'd as certain , the ill consequence of darkness and faith's staggering occur not , leading to misdoubt both former experiences , and the new methods of experience god gives in . to which , i say , that any mistake concerning the spirit of christ interceding for any one thing in prayer , and the return thereof as certain , is not because that ever it otherways has been , or shall fall out ; god's word being true , and the certain foundation of this experience , but by reason of some failure on the christian's part thorough laziness in observation . again ; this objection is evidence to me , that thou , o christian , art not in the way of observation , otherwise thou wouldest have known from experience god's infinite condescention to be such as to suit his dispensations according to the state of the soul in its conversion , and in its progress in christianity . to a new convert the experiences of god are so marvellous and plain , either in their nature , or by god's continuing to repeat them , till the christian understands them plainly . if he apprehend not one , he may others ; if he cannot see somewhat of a divine power in a common serious frame brought forth by the soul 's own strength , and sincere endeavour ; yet he may in a rais'd , ravishing , heavenly , delightful frame , coming suddenly , and that again and again , with returns to the latter , and not to the first ; that the one may be the more distinguisht from the other , and the ardently sought after . the leper weak in faith had his prayer immediately return'd ; but the woman in canaan great in faith had the return of her petition deferred , with the intermixture of many trying passages . thus by observation of god's ways with my self , i have found that my prayers sincerely perform'd , when first sensible of an inward change , were immediately return'd ; that i had not time to lose sight of god and his condescending love in them : but so soon as the faith of the certainty of access to god in prayer , was established in me , and faith of reliance upon him was stronger , then his returns of such prayers were greatly defer'd : and as a condescending help to prevent desponding anxiety , quiet of mind concerning the return to be defer'd , always accompanied my supplication , and the lord left me not to the dominion of corrupt nature , or of satan's suggestion : or if either had assaulted me , the divine strength raising me to an actual resignation to his will at the time , fortified me against them . again ; an observing christian sees so much of the depth of wisdom in god's ways concerning them , that it must be strange if he presum'd to confine god to one method , when the variousness , yea the contrariness of methods to bring about the same end , is one great evidence of the excellency of his wisdom . an observing believer knows , that god tries the strength of christians various ways in order to their establishment : not because he is ignorant of the exact measure of their growth in christianity , but from love to them , that by their faithful continuance in prayer deferr'd as to its return , the graces of the spirit may be excited , and exercised , both to the honour of god , and their inward comfort : for what can be more reviving than to find corruptions weaken'd , and grace strengthened , which is the sweet issue of many grievous afflictions , that are not removed upon our renewed petitions , till we are purified by them . hereafter may some say , since spirituality in prayer is the spirit of god's gift , and it unexpectedly comes , we may lay by prayer with our own endeavours , and wait as the quakers say , till the spirit move , and then to pray . to this i say , spirituality in prayer is the alone gift of christ's spirit , and it comes when he pleases ; but by sincere prayer , we obtain this blessed gift : it is not the usual way of god to bestow it in more excellent degrees , without our sincere asking it in the humble sense of our need of it . the quakers acknowledge , as from converse with some of them i have heard , they have an innate spirit , by which they are acted , and according to its inward striving , so they move in duties . i know in us all there is that innate principle of corruption , which reigning , makes our faculties of soul and members of body move as it listeth to evil ; but a principle of grace that inspires us with new life in our duties , comes from heaven , and is obtain'd in the use of his ordinances . this does not in the least obscure the glory of god's free-grace ; for his spirit excites us to duties , and supplies us with strength to perform them ; but it directs us to seek god in the ways appointed , that we may find him . that therefore christians may rightly judge of this heavenly frame , and intercession of the divine spirit preparing them to ask from god what he is to return , ( errors herein proceeding either from mistaking the work of christ's spirit helping them to ask , or from applying the return to what they ought not , ) i shall give the following marks accompanying such a prayer , and that observ'd from my own personal experience . first , a heighth of spiritual thoughts and affections throughout in prayer , or in one particular petition thereof , far beyond common seriousness , which tho' by words it be almost inexplicable , so as to make the unexperiencing christian comprehend it , yet it is easily perceiv'd by the experiencing christian . in this rais'd frame of the soul , either in solemn or ejaculatory prayer , there is such heavenliness of thought , as if the soul were already in heaven's enjoyment : and for the comfort of young observers , i must acknowledge , that my spirituality of frame in prayer , the real preparation of christ's spirit to ask , and certainly evidential of god's return , was at first observ'd to be much less in degree , tho' the same in nature , than now it is ; one degree of experimental knowledge , preparing for farther degrees . this brings to my thoughts the gradual rise of christians meetness for heaven , by christ's spirit in his common way of working by the use of means , of which observing christians are sweetly sensible . secondly , another mark of christ's spirit 's intercession in prayer , as token of god's acceptance thereof , and his return thereto , is , when with an address so spiritually perform'd , goes along a comfortable quiet of mind concerning the event , tho' the praying-believer be encompast with afflictions . a calm composure of mind in our trust upon the gracious will and wisdom of god to dispose of all things concerning us , is our duty , but 't is the gift and work of the holy spirit , who is stiled the comforter . we must observe in the word of god , what he commands us to do , he promises to enable us to do : he commands us , that sin should not reign in our mortal bodies ; and he has promised , that sin shall not have dominion over us : in like manner , god commands us , to be careful for nothing , but by supplication to lay our requests before god : and certainly freedom from anxiety and disquiet , and a full possession of the soul in patience , concerning any thing , in commending our affairs to god by prayer , is the product of the divine spirit , and not from the natural temper and stayedness of the mind : and where the christian actually experiences it in prayer , he may safely conclude himself influenc'd by a divine spirit , not only in raising his frame to ask , but leaving it at god's footstool as to the event , and that as presaging of god's returning favour , and introductive of his blessing . the promise of god is the foundation of this trust ; psal . . . commit thy way unto the lord , and he shall bring it to pass : the habit of resignation may be in the soul , but 't is drawn forth into exercise by the renewed influences of the spirit . thirdly , you may judge of the intercession of christ's spirit in your souls , in addressing god by prayer , by the passages of providence that bring about the return of this prayer . in the observation whereof , the speciality of a divine hand in the providences bringing the return about , is as discoverable , as immediateness of a divine spirit influencing the soul to ask with calm and resign'd submission , as to the event . the observing christians do often see these two joyned together , and each illustrating one another , where others do not , or hardly are at the pains to observe the one or the other ; and what the psalmist in the first ver . of the th psal . in the fifth ver . of the th psalm , and in the st psalm , finds that prayers return observ'd , and the passages of providence discovering or bringing it about , is powerful in bringing his soul to the actual exercise of love to reliance upon admiration and praise of god : i love the lord because he has heard my supplication ; i called to the lord and he heard me , therefore shall i see my desire ; and he is now my strength and my song ; i will praise thee , for thou hast heard me , and art become my salvation : the unobserving christian therefore of prayer's return , and of the method bringing it about , loses thereby the actual excitement of the excellent graces , and so miss of much comfort and light that others enjoy . fourthly , you may judge of the intercession of christ's spirit in your prayer , by the never-failing correspondency between a prayer perform'd as is exprest , and a return thereto : this is according to god's own word , and the experience of diligent , true , observing christians ; and if it were not so , i doubt not but amongst thousands of experiences training me to the knowledge thereof , and establishment therein , i should have met with one contradicting it . i know i have met with many passages upon my advancement in the knowledge of god's ways , that at first view seem'd greatly opposing of this ; and if a strict observation had been intermitted , the shaking of my faith , or mistake therein , had been the consequence ; but keeping strict to observation of providences present , and reflection upon past ones , with patient waiting the full sight of the return to prayer appear'd , with that improvement of being more serious and considerate in the observation , and comparing god's ways of providence , and inward workings of his spirit , according to his revealed will. i would subjoin to these few marks of prayer with the intercession of christ's spirit , some things you are to beware of , as occasions of mistaking this prayer , and deluding you with a false resemblance of it ; and something i would advise your observation of , that may be a means to lead you into the performance of prayer aright , and thereby an opportunity of obtaining christ's spiritual influences therein . i begin with the latter ; first , be advised to enter upon private prayer without any discomposure of spirit from the things temporal that pleasantly affect us : the thoughts of them will be ready to rush themselves upon your remembrance : i could easily set down the many prayers i have had spoil'd by such things rushing upon my thoughts at the time ; but circumstances will not permit . secondly , without any vexation upon your spirit , unless you use prayer in such a circumstance , as a help to quiet your mind , and to suppress the further rise of corrupt motions ; for which end i dare recommend private prayer as a healing means . thirdly , have your thoughts as free of worldly persons and things as possibly you can ; otherways passing immediately from conversation with the world , you will be apt to cast a lingring look back upon the world , and to have thoughts stealing into you , which will hinder the spirit 's assistance to pray , in the manner before charecteriz'd . fourthly , do not cursorily perform the duty of prayer to satisfie your mind that you have discharg'd the duty , and till night you are not to return to it ; but consider , that prayer is not only a duty , but a heavenly priviledge , wherein we may with a filial freedom address our selves to the lord almighty as our father , who from the infinite treasures of his love will supply all our wants , and satisfie all our regular desires : therefore let us be liberal in the time for that duty . by continuance in prayer , our hearts are more fully possest with god ; and by wrestling with him , we get a holy heat of affection , tho' in our entrance into the duty we were but coldly affected . these are some of the hindrances which a christian is to watch against ; and there are many other which the observing christian will discover , and endeavour to prevent . concerning the other , to wit , the occasions of mistaking the natural workings of the affections , for the spirit 's work in prayer , i shall first in general say , that the not considering the state of the soul , first designing to pray , in praying , and after prayer , leads into many mistakes : according to the inward and habitual frame of the soul , such is the exercise of the affections in that duty , and usually such are the influences of the holy spirit . secondly , the judging that common seriousness in christian duties , is all the spirituality that is necessary or attainable , may be an occasion of mistake : for this will make them content , without seeking for supernatural influences , and without the perception of them . close walking with god in the often use of prayer , is the best help to train this soul in the further knowledge of the breathings of christ's spirit . thirdly , a more than ordinary seriousness , from the ardent desire of obtaining the thing petition'd for , may impose upon some with its resemblance to spirituality ; as also a christian's indifferency in obtaining a thing pray'd for , may impose a resemblance to the souls of straitning in prayer thorough christ's withdrawings . fourthly , the rational hope of obtaining our petitions , or the rational improbability of obtaining , may sometimes impose a resemblance of spirituality and constraint in prayer . an experience whereof i have had concerning friends dangerously ill , who in my thoughts , and in the judgment of their physitians , have been dying , from which seeming certainty of their dying , i have had an unwillingness , as being altogether needless to pray for them . i remember of a child , who was dangerously ill , without sensible pulse , cold as clay , and in the opinion of all , dying or dead ; which rational conjecture so imprest me , as to restrain me from prayer concerning it : but next morning in my closet prayers , not designing a petition for the child , supposing it then assuredly dead , a sudden seriousness and spirituality seized me , carrying me forth in prayer for this child , which at first astonish'd my thoughts , till sending to know if alive , i heard of its life and great amendment . to the praise of the infinite condescention of god , i shall mention two directions as preventive of error and mistakes in the observation of prayer , and the enjoyments accompanying it , and that as an encouragement to weak christians , to use these means without fear , or doubting of god's wise and loving conduct of them , to preserve them from error , unless god's permission thereof be for the christian's good , taking that way to establish grace stronger in the soul. first , his impressing me at the time with the true state of the matter , that never to my remembrance was i under false resemblances of spirituality or constraint in prayer , but at the time i had some discovery of it . secondly , such dangers never occur'd to my experience , till god had establish'd my right knowledge both of spirituality and constraint in prayer ; and that by experiences in abundance , a part of which is laid down in the historical part of this discourse : i say this , as a witness for god's condescension and wisdom in training the sincere diligent christian groaning after the true knowledge of god's ways in the right use of means ; yet i say it not to encourage laziness , either in the beginning or more grown christian , but excite them to more serious and strict observation of their souls , that they may not be deceived . i find it more common with private christians than formerly , to observe enlargement in prayer , and constraint therein , as forerunners of their injoying or not injoying what is petition'd from god ; but in conversation , i find their observation as too narrow and confined , looking upon that that may be a christian's common food in the close continuance in the means of grace , as an extraordinary feast , and minding it mostly concerning the recovery , or the dying of friends , and not extending it to all things , hoping the life , or fearing the death of one , from a minister's pouring forth his soul , or from a private christian's fervent address to god , or the constraint of both : it makes me remember how extraordinarily amazing and delightful such experiences were , when at first observ'd by me in the more tender days of my knowledge in experimental christianity ; and makes me greatly afraid , that however notional knowledge abound amongst ministers and people that have liv'd so many years under gospel instruction ; yet heart-service to god in the performance of duties , or at least strict continuance therein , especially this delightful duty of private prayer , is not so common , and so the enjoyments that follow , are less and seldomer experienc'd : but to this real and comfortable experience of enlargement in prayer , concerning the recovery of friends , that is more observ'd by christians , let me give you two cautionary instructions from my own experience therein , and of which some observing christians are not at the pains to remark , concerning this enlargement in prayer . first of all , not peremptorily to hope the recovery of a friend from once observing your selves , or others , carried out in a heavenly manner , in prayer concerning them ; and tho' answerable to this once observ'd spirituality , appear some real amendment at the time ; yet often without the continuance of prayer , thus spiritual , their amendment falls off , and suitable to their omission of further praying thus , their friend dies , unless god act in a stream of more than ordinarily condescention to weak christians . i know not but the reliance upon the evidence of one prayer spiritually put up for a person 's recovery , may occasion carelesness in the duty afterward , and so hinder the obtaining the blessing that was thought to be coming to us . i remember a holy christian , who was in great thoughtfulness concerning the recovery of his wife , for whom he had so near access to god in prayer , that he had great hopes of her life ; but she dying , gave him some more concern of thought , that he should hope on so good ground , and yet be mistaken ; whereas his near access to god in prayer was but once experienc'd , his eye was upon the frame of his soul in prayer , and not upon the words utter'd , while under this divine influence : his omission of continuing thus to pray , hindered him from clearer discovery of god's ways : his missing the observation of his words , rendered him incapable of applying the return to what god helped him to ask ; to wit , god's love to her soul greatly manifested in her passage hence . at this very time i can instance in a child for whom i found great spirituality in prayer , but without the least appearance of amendment for a fourth night's time , which seem'd to oppose all former experience , and might have occasion'd great mistake if i had not recorded my words , as well as frame in prayer spiritually perform'd , which were centered in one petition , without the least deviating from it throughout the whole fourth night , that the lord would spare his life , and that his life might be precious in his sight , without the least inter-mixture of desire or word in prayer for health or recovery . when a prayer spiritually put up , is remarkt as such , and corresponded with a return of amendment , but followed with after-laziness and forbearance of the same diligence , no wonder the return stopt , and a contrary effect to what was desir'd , or imminent appear ; if therefore your heavenly frame in petitioning health or the like , be once observ'd and continued in , i never knew such petitions return to fail ; but if this frame be obtain'd but once , and afterward it go off , you 'll undoubtedly find amendment answerable to the time of having strength spiritually to petition it ; but such a frame going off , either thorough the intermission of your own endeavour after , or god's with-holding it , nothing else but disappointment to your expectation and desire , and justly to your dependance upon once experiencing the frame , falls out : it is laziness in the right performance of means , and not continuing therein , that keeps off the many experiences of inward religion , or occasions the mistakes that abounds concerning the great things of inward religion ; however some satisfie themselves with the ill usage of that proposition , god's ways are in the depth . it is from multitudes of instances experienc'd , that if the soul be carried forth in prayer for any friend ill , that suitable thereto there is many times visible hopes ; but if this frame is not continu'd in , the friend does decline and die . i know that once feeling this hopeful frame has made some christians lazy and secure , and not by serious address afterward , lay themselves in god's way to obtain the continuance of this frame , and so their health and life has gone : to conclude thence , that return is not always suited to spirituality of frame , is mistake and erroneous , and evidence of your lazy unexactness in observation of god with the soul : right observation hereof would discover condescending mercy in god , on purpose to keep the christian continually holding on that duty of prayer till the final determination , issu'd , which meets commonly with great reward , tho' the continuance and spirituality of prayer continued in , be his own work in the soul. a second cautionary instruction , is , not to be peremptory in judging the spirituality of another man's frame , or an event answerable thereto ; but to be strict and diligent in judging your own frame , and events consequential to it . i would advise great carefulness in judging another man's spirituality in prayer , as presaging of certain return answerable to the spirituality supposed in his frame . . first , because of the difficulty of judging another man's heart in prayer : it requires exactness of observation to raise a christian to the capacity of knowing his own frame when spiritual , or to raise him to an establishment in the reality of correspondency between his prayer's spirituality , and its certain return ; but how can we be sure of another man's heavenliness ? i have known many under no other knowledge of christianity than what is notional , acquainted with no other power in performing duties , than that of education , and self-strength , and yet pray with that sense , distinctness , and outwardly appearing heavenliness , that the hearers have been affected with a good hope of the person , and a delightful thought of their spiritual seriousness in prayer ; yea , the strength of natural parts in the exercise of prayer , may heat the affections , and may persuade a person and others that he prays in the holy ghost . if therefore you may hear a prayer from a meer professor , so near resembling a christian's prayer , influenced by christ's spirit , then to be sure a real christian seriously performing a prayer with a natural affecting way of expression , may make a near resemblance to a heavenly frame , like unto that sensible preparation given in by a divine spirit to ask what god is to return . now to judge either of these prayers seemingly put up in spirituality as really spiritual , and to expect from thence the health and life of your friend , upon that sure foundation of god's word , telling us that he prepares the christian to ask when he is to encline his ear , and yet the person does not recover , may greatly tend to make them mistake , when they judge it from the ignorance of their minds , and the delusion of satan , a failure in god's truth , rather than a failure in themselves , in judging that prayer spiritual , and presaging a gracious return , which really bore no evidence of either . but if you observe the prayer of a minister , or other christian in publick , put up spiritually , and judge it as god's token given you for good ; you that are concern'd , and really acquainted with experimental christianity , do not only find a sense and impression at the time of this prayer , as its being god's evidence of good , but retiring your selves to your private prayer , you 'll find the same frame upon your own soul , as evidence both of god's returning it , and of the other's performing it spiritually ; and that your judgement therefore was right , when a return is in god's design ; though his spirit be one , yet he influences many at the same time to ask the same thing of god. thus there are more witnesses to his mercy , and its greatness appears the more , and he is the more honoured thereby . both cautions i 'll endeavour to explain by a late instance of my own experience amongst many i could produce , which for brevity i must omit , that thereby you may know how many times a christian is help'd by a divine spirit to ask of god for a friend's recovery , and yet unless continued thorough the whole illness , the recovery has not issu'd ; thereby you may also know the right judging of another's spiritual frame in prayer . the instance is concerning a friend of my own , for whom the lord was in a solemn manner addrest to by some ministers , who set apart some time for this very purpose ; they seemingly were wonderfully carri'd out in prayer , answerable to which there was a present relief appear'd , but went off soon after , and continued not . throughout the course of their illness , i found in my self in prayer a perfect driness as to the frame of my mind , and words in prayer for them , which made me continually express my self with fear of their death , excepting one prayer in an evening in my closet , which upon discourse with other friends . i found to be the very exact time of others being united to pray , and the time of there being some hopes ; of which joint and solemn prayer i knew nothing at the time of my own observation which i had set down in my diary , till afterward in discourse with friends ; and i had set it down with special remark ; but excepting that one prayer , i found them lost in all my other petitions , and proclaim'd my fears , when their physicians had great hopes , and their symptoms had some abatement , with the wondring of friends what could be my reason moving me to think this . if any should ask me , after what has been said concerning spirituality in prayer , and its answerableness to return , whether returns from god are only to such petitions breath'd upon sensibly by christ's spirit , and raising them to greater heavenliness of thought and word , than commonly ; or if extended to prayers perform'd with no other sensible seriousness than the sincere endeavour of a christian's self ? before the answer , i shall first lay down the difference between strengthning and comforting influences of christ's spirit ; david had his withdrawings of comfortable influences to such a degree , and to such a time , as made him cry out , psal . . . is his mercy clean gone ? will he be favourable no more ? and in ver . . does his promise fail for evermore ? and yet at the same time , though insensible then thereof , he was under the strengthning divine influences of christ's spirit ; for when david comes to himself , after he had said , i have cleans'd my heart in vain ; and returning thence to the enjoyment of comforting influences , he says in ver . , . though i was so foolish , and carried my self as a beast before thee , nevertheless thou hast holden me up by my right hand . from whence i draw a caution to dejected christians , not to think that tho' god withdraw his comforting breathings formerly experienced , and that for holy ends of reproof for not better entertaining them formerly enjoy'd , or of excitation to prize them more when they return , and to keep closer and stricter , and more continually to the use of means to obtain , and to retain them ; that therefore they have lost the grace they had once the sensible evidence of , by christ's comforting influences , and so give satan opportunity of following this thought with his suggestion of apostacy , and danger of damnation , and the being no advantage in the further use of means ; whereas the continuance therein , is evidence of spiritual supporting power , and of god's holding them up from falling , however unsensible they are of his comforting influences . secondly , there is a difference between spiritual influences strengthning the soul to the continued use of sincere prayer , and between spiritual influences , making the other comfortably sensible , and carrying the soul out thereby with more fervency and joy than at other times . thirdly , that shorter intermissions of duties , and sincere endeavours therein , contribute greatly to the drawing down of continued comfortable influences , and that the more close we walk with god in the use of means , the more clear comfortable delightful enjoyments occur . i answer therefore first , that a return is certain to that prayer that is directed by the holy spirit to god , for obtaining a blessing for us ; and an evidence of this direction is , by the heavenly frame of mind , and more than ordinary freedom of utterance in the duty . secondly , that often god returns a prayer perform'd with spiritual influences , though they are without that delightful evidence at the time of prayer ; the spirit of god exciting and strengthning the soul to ask , carries him to nothing but what is suitable to god's word , and with resignation in the christian's self , whether this heavenliness of frame be sensible at the time of prayer , or not ; and therefore if god's spirit be helping the soul really , tho' insensibly to the christian , or really and sensibly too , a return certainly follows that prayer , but with this difference , that under heavenliness of frame he enjoys the comfort of the return aforehand , and under strengthning influences , he is not so certain of the spirituality of its performance or its acceptance with god , till the return make it manifest . thirdly , that such a comfortable sense of spiritual supplies to ask , is many times the reward of serious self-denying christians , and truly depending upon god in prayer ; and that the other is the allowance of real christians , but less watchful , and not searching into , and desirous of the knowledge of god's ways , and therefore have not that assurance of present acceptance and after-return , as the serious observing christians have . fourthly , that comforting influences are more experienc'd as the portion of beginning christians , and training up to the knowledge of god , of tender hearted christians , and of those who walk continually with god in their thoughts by ejaculation . fifthly , the evidence of supporting influences without the other , is continuance in serious use of means , notwithstanding god with-holds its comfort , which must evidence a power above the carnal nature . my advice therefore is , to begin the use of serious prayer , as well as of observation of outward providences , that you may have fellowship with the godhead even on earth , and come to the knowledge of god's ways without the fear of mistake , because of the infinite wisdom and tender love that is in your guide and conductor , leading you in the right way , unless you stand still , and walk not further on in the use of means , or walk in them inadvertently . pray the lord to prepare you to ask the things which he has declar'd in his word , he is ready to give , and in his time you shall obtain them . this humble , constant , and affectionate continuance in prayer , will be an excellent means to make you understand the method of god's bestowing mercies , as the certain sign of his favour . by this duty of prayer , and observation therein , you 'll be able to expose all the errors of the age ; you 'll see arminianism at the root of our new-sprung errors : for if they cannot defend self-sufficiency to will and chuse spiritual things , and to comply with saving means , they must look to christ , and acknowledge that conversion from its beginning to its perfection , is to be ascribed to divine grace . others deny the deity of christ , and think him as meer man like themselves ; inferior to the devils , who acknowledged him the son of god , his power over them , by begging he would not torment them , but finding the doctrine of jesus christ's being god so clearly asserted in the scriptures , they turn deists , and deny all revealed religion , that so we may have nothing above our own reason and self-sufficiency to recur to , for the obtaining the favour of god here , and of heaven hereafter . god believ'd as creator , and men living in the practice of publick moral vertue , though private vices are allowed , is sufficient , in the opinion of some , for their present peace and esteem , and their future happiness : but the scripture and experience does strongly refute those arminian errors , in that first chapter of john , and the th verse , we are not born of the will of man , but of god. and in the second chapter of the philippians , ver . . it is god which works in you both to will and to do of his good pleasure . these texts are confirmed by the experience of all sincere christians , who feel the grace of god , in turning them from the love of sin , to the love of holiness ; and carrying them thro' a tempting world , to the eternal kingdom ; exposing both , with the embracers of their errors , in their true colours ? their growth is no marvel to me ; their not being more is a greater wonder . prophaneness in practice , christianity in meer profession , experimental religion discouraged by some , and neglected too much in the conversation of god's own children , with their divisions and unnecessary ●eats being the great nourishers of such wild grapes . i do believe i may , without the breach of charity , say , that if arminians in this age are understanding in god's word , their knowledge thereof is meerly notional , with self-paraphrases thereupon , but ignorant of its reality from the experience thereof in their own soul. that what i say may not seem censure , but what has true ground for suggesting , i 'll call forth all the experienced christians on earth to witness , if any one of them was ever able to bring themselves by their own strength , and when they would , to a heavenly frame of soul in prayer ; yea , though god has given forth means to obtain this frame . i appeal to their experience , whether their reliance upon these means , has not often obstructed this gift of christ's spirit influencing the soul depending thereupon in the use of means . we have millions of instances , and i believe i could produce thousands from my own personal experience , of being out of a heavenly frame of mind , and that suddenly and unexpectedly a ravishing heavenly frame has seized me , without any previous working my self therein , only suddenly this frame has seized my soul like a sudden gale of wind , filling the sails of the faculties of the soul , and driving the ship towards the heavenly harbour of god's throne . we have also multitudes of experiences of the same power of christ's spirit suddenly , undesignedly , and powerfully working , with a verse of a chapter read , and with a sentence of a sermon preached , both the conversion of christians , and also the spiritualizing of their frames , without the least design or fore-thought in the creature 's self , and without any other strength of man than laying himself in god's road , and highway of duties , in which he commonly walks , and by which he acts when and how he pleases . my argument is from lesser to greater : if a christian cannot bring forth nor retain a spiritual frame in the soul when or as long as he will , how much less is an unbeliever capable of chusing and working grace in his soul when he will ? where is that instance of a christian that dare pretend , when he is in a heavenly frame , to be able so to keep himself ? i dare say any that ever had it in reality and power , would desire no other lot on earth , but to be kept in this heaven on earth . if thou therefore , o arminian , art uncapable of believing without a divine power , or to exercise a heavenly frame in prayer when thou wouldest , or to retain a spiritual frame when thou art in its enjoyment , lay by self , and forge no more lying delusions for thy bulwark , all experiencing christians find out thy falshood , and bemoan thy misery . i should rejoice if god should honour me as an instrument to prevail with thee to walk in those means in the method mentioned , that with a divine spirit accompanying them , you might be led to a discovery of your errors through blindness , and the evil of broaching and fructifying them on earth . apprehend with your selves how unmeet you 'll be to admire the infiniteness of mercy , in providing these blessed helps of divine revelation , divine providence , and divine spirit ; and how unfit to praise his name for either , when now you derogate from all , to affix it upon self . let not matters unexperienced , and capable of being experienced in the use of few and easy means , be debated first , but rather let your arguings succeed to your experience , unless they be such mysteries as are meerly to be credited according to divine revelation , and uncapable of man's comprehension in this life ; and then in god's method of working and watering grace , you 'll obtain a full discovery of self-insufficiency , the need of a redeemer to look to , and depend upon god's revealed word in conjunction with his divine spirit , as your chief helps hereto . an arminian , to plead his own power , is like the prophane and meer professor , mocking and doubting of fellowship with god in prayer . it is the arminian's want of grace , or at least the want of the observation of steps , that has led to their grace and its growth , that keeps them still exalting of self ; and it 's the others never experiencing communion with god in prayer , that make them ridicule it . put self to the tryal , arminian , whether you can in your strength work grace ? try it , and do not delay till a dying hour . and if you find you can't , then bring to the tryal another strength , even that of a divine spirit in the use of means recorded in this applicatory part , and then you 'll follow christ's command , and become as a little child , obedient in the use of god's means to help forward the right knowledge of him and your selves , and shall be enabled to get out of self-confidence , into a reliance upon a more divine foundation , even christ's spirit , the gift given to the christians in the world , upon christ's leaving the earth , and his ascension to heaven . by prayer , and observation therewith , you will soon discover socinianisms falshood , as it has sprung from arminianism , by so much exalting self ; so the discovery of the vanity of the latter , soon lays open in christian experience the delusion of the former . let a christian but observe the difficulty of laying aside self-trust , even after god's most establishing experiences dethroning it , and the proneness of his mind to admix self in duties rightly perform'd . the difficulty of putting on self-denial , and of being cloath'd with that glorious grace of faith ; yea , the means made use of by god to uncloath us of the one , and to adorn us with the other . the observation i say of all these in a christian , will soon convince us of our insufficiency , and encline us to exalt christ as the object of the soul's trust and adoration , for the destroying of that branch of socinianism , even the denial of the godhead of our blessed redeemer . besides scripture plainness , the attributing to christ all the uncommunicable perfections of the deity is proof against them . will all the socinians sophistry on earth make me disbelieve his godhead , when i have experienc'd that in the worship and adoration of christ , the grace of god that has converted me from sin to holiness is then in exercise ? god is a jealous god , and will not part with that prerogative of adoration , no more to meer man than to vain images ; and yet , who are the sanctified ones in christ ? who are the persons paul judg'd meet to write unto , in his first v. of his first ch . of his first epistle to the corinthians , even such who call upon the name of jesus christ our lord not nominally so , but such a lord as is made the object of adoration in the gospel churches ; none else being fit members to make up a christian church , and all denying christ's godhead and this adoration due to his name , exclude themselves from being fit matter for a gospel church . my adoration of christ as god , i observe most solemn and with an intire trust in him , when i am in a heavenly frame of soul in private prayer , being then certain that the exercise of adoration to christ is the true effect of god's divine spirit influencing my soul. often in meditation in participating the lord's supper , the admiration and adoration of christ as god blessed for ever , has been kept up with great warmth and spirituality in the soul. to the socinians i would put this question , if ever in a private prayer to god , in participation of the lord's supper , or upon a sick , and in appearance dying bed , they experienced a heavenly ravishing frame of soul ? and if they have , what exercise of thought in either of these three circumstances concerning christ and themselves then seiz'd them ? i dare answer , that if really influenced with a heavenly frame , arminius with honour to self , and socinus with his disparagement of christ , were low as the dust in their opinion then . how unsuitable are those who deny christ this tribute on earth , to reign with him in heaven , when the mystery of the trinity , the mystery of redemption by god the son , and the mystery of conversion by god the spirit , shall be perfectly unfolded ; when the admiration and adoration of god , for his infinitely wise and condescending mercy in delivering man , must be in frequent exercise : this is the most excellent , beneficial and comfortable object of a christian's faith , contemplation and affection . we can only see it here through a glass darkly ; in the full sight is the perfection and felicity of the saints in glory : but the serious thoughts of redeeming love in our present state , fills the soul with a joy unspeakable and glorious . god constituted man at first with all the necessary faculties of body and mind , and with their beautiful ornaments , that man by considering the excellent goodness of his maker , might glorifie him , and not meerly please himself in his own perfections , and the fruition of paradise : in like manner , a gracious soul is renewed to christ's image in conversion , not that the doing of it may be proclaim'd as his own work and glory thereby derogated from the godhead of christ and his blessed spirit ; man is made meet for heaven by grace growing in his soul on earth ; and does he pass that perfecting change at the day of judgment ? and is he admitted to these glorious visions in heaven for the admiration of himself ? no ; he will know , that as the creation of man was the product of the counsel and power of the deity , as it 's declared in these words , let us make man ; so the conversion of man from the power of sin to holiness , is the sole effect of the free mercy and power of god , and for the honour of his grace . pride first discover'd it self in our fatal fall , and has continued to show it self in arrogating to our selves what is entirely due to god ; but the perfected spirits of just men , know how unworthy and unprepared they were to see god in his full glory : they continually pay the humble homage of praise to him that sits upon the throne , whose spirit sanctified them , and to the lamb , by whose sacrifice and satisfaction heaven was opened to them . can a meer man receive the hallelujahs above , and rob the father of the praise of the triumphant saints in heaven ? with what faces will those who deny the deity of christ , look upon a redeemer glorified as god and man in one person , when such a view of him will force their remembrance of denying him in their minds and hearts , the adoration due to him as god , equal with the father , tho' he humbled himself that we might be exalted , and might in heaven see his glory , and be transform'd into his glorious likeness ? it will be righteous , that those who vilified the redeemer , should not reign with him ; and since they deny , that he washt away the guilt of their sins with his blood , it 's righteous that their guilt should remain on them for ever . he that feels the power of christ strengthening him , will notwithstanding the subtil cavils of others , glorifie him as the incarnate son of god , who purchas'd grace and glory for him by his humiliation , and confers it in his exaltation . as for deists , who deny all reveal'd religion , their error is brought for the support of socinianism ; for in the scripture there is so full a proof of the eternal deity of the son of god , and of the holy spirit , which is a doctrine supernatural and incomprehensible by our narrow minds , that they will rather return to heathenism , than receive the gospel : besides , the purity and perfection of the gospel in its commands they will not obey , and therefore will only follow the dim light of nature , that discovers not many sins which they love , nor some duties from which they are averse . you therefore under this character ; let me invite you to the trial of god's word , and if you find in your experience any one thing that was incomprehensible to natural reason , but sensibly felt in your souls , it will lead you to the desire and endeavour of experiencing more . if in prayer you come to understand a strength above your own , even that of a divine spirit according to scripture revelation thereof , you 'll desire to comprehend many other christian priviledges and changes of the soul by grace , of which you never formerly had any true idea : if once you come in the use of means to believe and trust things unseen , which to a faithless creature is a mysterious doctrine , but of scripture revelation , and certainly experienc'd as truth by holy souls . to what purpose , o deist , should i trouble my self to argue the case of there being a spiritual heavenly frame in prayer , of there being a trust to a thing unseen , more strong and durable than a trust to an object before the eyes ; the one being supported by the divine truth and power , the other by a weak mutable creature . all the argumentation and oratory on earth cannot make a sincere christian doubt of the truth of the gospel , which he has felt to be the power of god to save him from sin and hell : a superficial assent to the doctrine of the gospel may be easily chang'd ; but when the truth of it is fixt in the soul by deep experience , a christian is as stable as the center against the strongest storms of opposition : you may as well suppose a rational soul to be without thinking , as when it 's convinc'd by over-powering light , and an inward real sense of the truth of religion reveal'd from heaven , he should be apt to change his faith , and like a drunken man reel from one opinion to another . i therefore earnestly recommend the endeavour after an experimental sense of the truth of the gospel in the use of all ordinances , as the best preservative from unbelief . but now i come to the third and last mean of bringing creatures into the certainty of god's word and inward religion , and that is a right reading of the scriptures , not a superficial reading of them in obedience to parents , or out of custom , a chapter morning and evening , without ever one thought reflective upon what is read ; but such a reading as may lay you in the way of the influence of a divine spirit , who communicates light unto us in this duty , as well as in that of spiritual observation and prayer ; we must fix it in our thoughts as the rule of our life , and particularly observe what may be directive in those duties that belong to us , and may serve for comfort in disquieting afflictions to which we may be expos'd ; mr. pool's annotations are useful in our reading . this method was marvellously blessed to me in the practice of it with observation and prayer ; i soon saw the worth of god's word , the benefit of using it in this manner , and my soul was ardently and constantly desirous of divine grace to conform me entirely to the precepts and examples of holiness set down in it . the method i us'd at first , was , to read a chapter of the old testament , a psalm , and a chapter of the new , with pool's annotations upon each ; and this sincere endeavour after the knowledge of god in his precepts , was soon accompanied with the inward workings of a divine spirit , influencing me with a desire after , and , in some measure , conformity thereto . psal . . how shall a young man cleanse his ways ? it is by taking heed thereto according to god's word : those that read not his word , or read it in a customary way , obtain no knowledge thereof , or at least what is only notional to discourse of ; how can a christian cleanse his heart and ways , or be in the means of obtaining christ's spirit helping forward this work , but by comparing considerately his ways and thoughts to god's divine truths , as he goes on in the reading of them ; and nothing more fixes the thoughts to this , than a reading with annotations , and many times in comparing scripture to annotation , a comparison of ones self to scripture , either for instruction , or comfort occurs ; reading with thoughtfulness is a mean god many times blesses with sweet success that way . reading with reflecting the light of the word upon the soul , warms it , meets the affections , and makes them receptive of heavenly impressions . the meer professor , religious only from education , i greatly compassionate for this neglect ; it being for the serious , a probable mean of affording establishment in their right notional knowledge wherewith they have been imprest , thorough the instruction of education ; and applicative reading the scriptures , is the means , with the spirit 's blessing , of establishing us on that divine foundation of faith and obedience . this advice of reading the scriptures with pool's annotations , is not to be limited to those only in younger years , but necessarily to be extended to persons of more mature age. first , i advise the younger , that they would not rest satisfied to answer their parents instruction , or in the customary method of reading so many chapters a day , and that at their usual times ; but to consider what degrees of knowledge of the word , and conformity to it , they are advanc'd to by it , that by right conceptions of god and his holy will , they be preserv'd from youthful lusts , from the erroneous opinions and vicious and contagious examples of others : let the first principles of religion in this way , be deeply set in them , before they read controversies in religion : i do really acknowledge , that from reading a chapter , with mr. pool's annotations concerning a point , i have had more clear knowledge and confirmation than by reading controversial books ; and i do believe it one of the most common failures of youth under religious education , not reading the scriptures with annotations , which greatly fixes the thoughts upon ones self , and god's divine rule , if conform unto it either in heart or life . be advised therefore , to begin your knowledge of spiritual things right , and not to end where you should have begun ; and to read but one chapter with annotations and observation , rather than many slightly ; remarking that part of scripture your thoughts at the time of reading mostly fix to , and observe the method of providence afterward appearing , and perhaps you may discover its correspondency to the matter remarkt , either as instruction or comfort . secondly , i advise grown professors , who busie themselves with controversies , and with books eloquently written , or of high notions , but still are without an affectionate vital knowledge of divine truths , and in danger of being infected with this or the other new-sprung error : i say to such , that i am afraid the advice given to younger persons has not been follow'd by them ; i therefore earnestly exhort them to read the scriptures with a design to be enlightned and sanctified by them , and with the assistance of a sound expositor , that their imperfect and unsetled conceptions of divine things may be rectified , and strongly imprest within them , and the power of them may be visible in their lives . if you cannot enjoy full measure of time once a day , do it by parts . many sit in their shops waiting for their customers , and reading of books of no value , or thinking upon what they can give no account of afterward , that have great opportunity of using this method : many might detract from their great time spent in dressings and visitings , and thereby might have more leisure for this profitable and ●ounding work : i am hopeful , if this method was once in use , there might be an excellent foundation laid for your knowledge of god the lawgiver , and of your own loyalty and duty to him in heart and life . the delight the soul would taste in reading the word , would cause us to disrelish all other books , tho' never so pleasing to the carnal fancy and desires that govern the unrenewed part of mankind . i have often thought upon the fancy so delighted with variety , and have pitied some such who would be taken with every new thing , but did not experimentally know the varieties of things in the scriptures greatly alluring , worth the reading and the contemplating , and the varieties of impressions affecting the mind in reading the same scripture at various times . but i have observ'd , the better the duty is , the more instruction and comfort abound therein , inward corruption and satan keeps the soul the more backward from it : and let any experiencing christian reflect upon the days of their ignorance , and the beginnings of their spiritual knowledge , they 'll find , when hearing and prayer has been practised by them , yet serious reading was greatly neglected , especially with an expositor : a duty establishing and comforting a christian , is the duty satan loses most by ; to read matter indifferent , overcomes neither satan nor corruption , but scripture-revelation discovers both in their natural colours , and a way to escape the tyranny of either . i remember the neglect of reading the scripture while only under the power of religious education , kept me in darkness and security for not bringing the false hopes of the goodness of my spiritual state to the touch ; i presum'd that i was in a safe condition , but by serious reading the scripture i had a true discovery of god and my self , and i delighted in the discovery and the blessed means of it : that which before was so unpleasant to the corrupt nature , was sweeter than the honey-comb ; this is the usual reward that is joyn'd with our obedience to the divine command , of searching the scriptures . i am afraid the neglect of this duty keeps not only prophane and meer professing christians from a change to a state of real christianity , but even real christians in a careless neglect of their conversations ; the serious reading a chapter in the morning would so fix the matter upon the christian's thoughts , that now and then he would be reflecting , whether he has stept aside from conformity to what he had read in the morning , and would make him watchful against temptations that surrounded him , lest he be surprised by them . how sad is the carelesness even of real christians , with respect to the inward frame of their souls , and their outward conversation , which i do believe may in some measure proceed from the neglect , or at least the unserious performance of this duty , and the not considering that god sees them in their companies , in their families , in their closets , and in their hearts , and their neglect of serious yielding themselves to the conduct of the holy spirit thorough the day ? i remember a passage i heard of a minister , who had neglected his serious morning-prayer before his going forth upon that sacred work of preaching ; and after reading his text , was stopt , that he could go on no further , and another was forc'd to supply in his room ; and upon review , found that his neglect of praying for divine assistance , and dependance upon it , was the cause why he was so deserted . if christians were more concerned to have their morning duties strictly perform'd , their conversations would be strict and spiritual thorough the day , they would not disparage their profession , and dishonour god by so many blemishes in their actions ; they would not so harden the prophane and meer titular christians in their sinful state ; whereas prayer joyn'd with the reading the word in the morning , is a blessed means to maintain our communion with god in all the business and lawful refreshments of the day . if innocent recreations , by fixing our thoughts upon them , or by reason of the length of time we are in them , lessen our seriousness , we should be less frequent and shorter in them ; let the conversation be never so innocent , and the company never so dear , they must not deprive us of communion with heaven , we must so use the world as we may enjoy god ▪ i think visiting of friends a duty , as well as diversion ; but prolonged to a day , or an afternoon , meddling in others affairs , censuring some , and commending others , perhaps without reason , is grieving to a spiritual-minded christian , unless where he may either do or receive some spiritual good . the serious exercise of our minds upon spiritual things , and discourse of them , preserves the sacred fire burning in our breasts . spiritual conversation is as rare amongst christians as it 's profitable ; it 's the beginning of heaven , and reduces friendship to the state of paradise : but we are so sadly declin'd , that unless he is a person of eminent holiness and gravity that interposes divine discourse in conversation , it 's entertained very coldly , or with contempt and derision . as to recreations doubtful amongst christians , playing at cards , and the like , whether lawful or unlawful , i think it is best to keep the judgment free from entangling scruples , but to restrain our practice , and accordingly i desire to order my conversation , and that for these three reasons . . because since nothing in christ's commands or example , or of the apostles , is express herein , i judge it best to regulate my practice by the example of the most holy and heavenly christians , who i know have abstained from recreations of a suspected nature . a second reason to me is , that recreations , though seeming innocent , have often been , and are dangerous snares to men . how many have resolved to spend an hour in a recreation , and have spent many , to the irreparable loss of precious time ! how many have begun with pence , and ended with pounds , to the wasting their estates , and impoverishing of families ! the perfect forbearance from such allurements , is our security and happiness ; and that others who allow themselves in such things are not overcome , is from restraining grace , and not from corrupt nature . thirdly , because to my own experience such things wither a heavenly spiritual frame of soul , by drawing off the thoughts from seriousness , to a little levity , and from less to more , till a heavenly frame be gone . the heavenly-minded christian is the only judge of this matter , the prophane and meer professor never having had a heavenly frame , can hardly be said to judge of , or be concern'd for its decay or removal ; neither the lazy , though real christian , who if serious in his morning or evening duties , matter not the want of a heavenly , serious frame of soul throughout the day in his business and pleasures , of the number whereof too many abound in our age , by reason whereof while under afflictions , or in their dying hours , when their evidences should shine not only with light to themselves , but as witnesses for god to others , they appear more dark and clouded than in those whose life has been a continued enjoyment of god. how many real christians have bitterly lamented their time mis-spent in vanities , and when near eternity , have had gloomy thoughts , and distracting doubts of the eternal state ; when those who have used the world with indifferent affections , and have been serious in working out their salvation , have rejoiced in the lord. in short , a heavenly frame of spirit , is the best antidote against the infection of sensual pleasures . the main reasons to press christians strictness of conversation in doubtful things , are from pity to the prophane and meer professor , and to prevent the drying up of spiritual seriousness of frame in real christians ; the latter sort , i hope , thorough the exercise of grace , may limit their pleasures and diversions from being inductive of sin : but the carnal are hardned in their profuse wasting time , and their indulging their sensual desires , even by saints innocent recreation of themselves in them , pleading for themselves by such a question , does not such an one do so and so ? ministers , of all other christians , should be very diligent to prevent a taking occasion and encouragement from their example , to licentiousness in things of this kind ; they have the best opportunity to spiritualize conversation with their people , and improving time to the most excellent advantage ; that is , to increase their knowledge , holiness and comfort . this was the practice of paul , who was so great a lover of christ and souls ; this practice would refel the double accusation of ministers in our days . first , that they are so much seen in the affairs of the world , and are so little at home conversing with god and themselves , and seldom with their people , unless in outward enjoyments , and without spiritual profit to them . secondly , the other accusation , is their ignorance of their peoples spiritual state , and their more applying themselves to maintain such doctrines as are the characters of their party , than to preach truths suitable to the case of the congregations . some preachers are called legal , others evangelical , and according to the different opinions and affections of the hearers , are censured or commended ; but a minister of the gospel defames and pollutes his profession , who does not make it his sole end to glorify christ , and save souls ; and for that end the law is to be preached , discovering the undone condition of sinners , that they may come weary and heavy-laden to our compassionate saviour , making him appear the more lovely to their view , that they may with unfeign'd willingness walk in those means wherein his spirit may be found , to apply christ with all his benefits to the needy soul. i cannot but mention what i have observ'd in my self , that upon any stirring of corrupt nature , tending to puff me up after enjoy'd communion with god , or leaving a kind of security in the following duties , what need i have had of reflecting upon the law , shewing thereby to my self how insufficient i was to give full obedience thereto , or to perform any one part thereof aright , unless by the continued assistance of a divine spirit to be obtain'd in the use of means ; and therefore it is duty to be in the close work of using means , and to ascribe benefit obtained therein to the free and powerful grace of god , and not to any dispositions or strength of our own : therefore the meditation of law and grace must be join'd , the first leads to the other , and greatly discovers the efficacy thereof ; yea , more than that , contemplated alone , shall i see the precious excellency of christ , and not see my lost , corrupted , deprav'd state ? shall i see the need of a divine power in working and planting grace , not seeing my own insufficiency to act without it ? again , before the close of the same evening , i have been brought under such concern for one failure or other , that the necessity and excellency of the free-grace of god in christ has convincingly and comfortably by serious reflection wanted to have been appli'd to my soul , shall therefore one christian need the bearing home of both the law of god and the free-grace of god in christ in one day , how much more shall a congregation made up of christians , whereof some are secure , and others tender and self-condemning , stand in need of sermons of both sorts , or of a sermon made up of both . it is therefore the great duty of ministers to be frequent and fervent in their prayers to god , that by divine influence they may be directed in the choice of fit subjects , and assisted in their preparatory studies , and in their preaching the word , in demonstration of the spirit , cor. . . not with enticing words only of man's wisdom , that it may be beneficial and saving to their hearers ; the neglect of this method may occasion the choice of an unsuitable subject , and its delivery to be unsavoury , unless to the meer notional christian . a minister of eminent holiness told me , that converse with god in prayer was his best preparation for preaching ; and that according to his frame in prayer in the lord's-day morning , such was the frame of his heart in preaching . i have my self found , that according to the holy exercise of my affections in my closet-prayer , such has been my enjoyment of god in publick ordinances , and especially in receiving the sacrament . the professors of serious religion , but especially ministers , are more in the view of the world , and more obvious to censure , therefore they should be very regular in their conversations , and watchful to prevent reproach upon religion . if a divine spirit once meet you in the use of these three means , you will find that whereas you have formerly enjoyed the good things of this world without thankful thoughts of the bestower of them , and of his rich mercy distinguishing you from others in a lower condition ; and without serious consideration that they are talents committed to your trust , to be improved for his honour , and for which a strict account must be given ; you will , by the observation of god's general and special providence , acknowledge him to be the fountain of all your blessings , and depend upon his condescending care of you in the use of due means , and employ his benefits for his glory ; a sweet effect of observation ! you that pray'd , because by parents you were instructed , commanded , and had their example to move you to it , will find that now you pray in obedience to god's command , as the blessed mean of acquaintance and fellowship with him ; and that if you express your self with never so free and learned utterance , you are uneasy , unless the frame of your minds has been serious , and your affections heavenly and spiritual ; and you have some hope that he is pleased with your performance , and has evidenced his acceptance . there are not only many who are not at the pains to use means to come to such a comfortable knowledge , but who will hardly observe whether ever they enjoyed the return of such a prayer , unless the return has come in soon after , or in such a remarkable way , that they could not but see it was a return to that prayer , by reason of which negligence god is sometimes pleased to defer a desired return ; but at last , in compassion to his children , gives a remarkable answer that deeply affects them , and is for their great advantage . you that read the scriptures , because your parents led you into the road of a chapter morning or evening , or for the historical part thereof , or to be knowing in the notion of it for conversation , now find that your use of it is a mean for the right knowledge of god , the comprehension of his divine truths , and as a directory to your life , and as a help to your evidences , in comparing your life to it , and as a preservative from infectious errors . you that heard sermons , and appear'd serious all the while for fear of reproach , or to obtain a good name , without any thoughtfulness of the matter discours'd , unless to pass a judgment of the ingeniousness or dulness of the preacher , and to entertain company with reflections upon the matter or manner of his preaching , find now such an inward change , that every sermon is transmitted to your hearts thorough your ear , producing a reflection upon it , and a comparing it with your own experience . i think nothing can be more pleasing than in hearing a minister , or in reading a chapter , to be able to seal the truth of either from our experience . instead of examining the words of a sermon as to the rhetorick , you now mind the matter it self , not so much if learnedly manag'd , as to consider whether you have experienced its truths , which will he a comfortable evidence to the soul ; or if you have not felt its efficacy , it will excite earnest prayer to god that he would make the instruction powerful in you . o how reproving is this of the prophane , who slight the constant attending to the preaching of the word , it being unknown to them when and how god may work by it upon their hearts , the neglect of a sermon may be the loss of an eternal blessing . you that before converst about religion in the letter and notion , speak now your own experience ; you that aim'd at reputation for your knowledge in divine things , now design honour to god , and the confirmation of the reality of revealed religion ; you that aimed at worldly interest , now you aim at the enlarging of christ's kingdom ; where greatest s●nc●rity reigns , self applause is least valued , and greatest privacy sought for , unless where god may be publickly honour'd . the great and solemn judgment at the last day , will pass sentence of condemnation upon many , whose character on earth was not disputed , and were reputed holy , and will acquit those whose fellowship on earth was with god , and yet traduced as hypocrites . you that before ript open the faults of others , either from a corrupt principle of reproaching , inherent in the very nature of some more than others , or from a desire of raising your reputation by the depressing others , you 'll compassionately bear with the infirmities of others , knowing your own frailty . you , who before affected only such professors as were of your own opinion , will now extend your charity to all who believe the great truths of the gospel , and live accordingly . can the world imagine otherwise , but that those who press hard after strictness of conversation , by avoiding all liberty that may be an occasion to sin , have not the same natural corrupted inclinations and principles as others , but they are cleansed and changed by power from above . a rational principle , produces a rational action . a sensitive principle , produces a sensitive action . a corrupted principle , produces a corrupted action . a gracious principle , produces a gracious action ; according therefore to the dominion of the inward principle , so the outward action is , or at least the inclination towards it . the soul formerly under a principle of sin was enclin'd to sin ; and upon the occurrence of any object to set this a moving , the soul was acted ; but now under the dominion of a principle of grace upon the occurrence of any good object , the gracious inclination is active , and with greater pleasure , than under the power of the carnal principle . prophane persons , and strangers to the life of god , are utterly mistaken to think that the actions of the spiritual life are not mixt with the sweetest and most satisfying delight . the outward acts of religion , if they are not produced from a principle of life , are without relish , and toilsom to the carnal nature ; but ●lowing from an inward and real principle , they are productive of the most solid and purest pleasure in the present exercise , and in the joyful reflection , and are the beginnings of heavenly fruition . i have thought , that to represent this with the greatest illustration , is of no force without a method proposed to bring it to men's experience ; that proverb reigning amongst prophane and meer professors , that seeing is believing ; let therefore feeling in the soul be believing : the days have been , when in all the outward parts of god's worship i have made a specious show , but from no other principle than that of education , being altogether ignorant of any inward comfort in duties , and without longing after it , imagining it to be more talkt of than really enjoy'd ; this cannot have been my case alone , but i dare say , the case of many professing christians who have had religious education ; and therefore my method has been , not only to show the evidences of a change , but the steps of god's way thereto , and the few easie means made use of by my self , and successfully blessed by the divine spirit : and if this be not the fruit of my labour , to bring you to the use of these means , that you may lay your self in the way of receiving divine influences , my experience will make but small impression ; but if the lord accompany your sincere endeavour in these few means , believe me , the internal sweetness of inward religion , of fellowship with god in prayer , of reading the scriptures with improvement , of observing god's dispensations , with reliance upon him for all things , will so affect you , that you will need no other motive to persevere in the use of means , and you will abstain from all carnal diversions that alienate the heart from communion with god. the preserving a spiritual frame in the soul every day keeps us watchful , lest temptations should break in , and corruptions break out . this affords us a foretaste of heaven , and an assurance of it ; who can doubt of the hell that is reveal'd in scripture , who feels the tormenting fire of guilt , and extends his fears to eternity ? these are the beginnings of sorrow . who can doubt of the heaven reveal'd in the gospel , who has felt in his soul a joy unspeakable and glorious , and differing from the joy in heaven only in the degree , and the manner of divine fruition ? i do believe , the conceptions of prophane stupid sinners , concerning spiritual comfort in the soul , and concerning inward agonies for sin , are as doubtful as they are of the reality of heaven and hell in the future state. oh! therefore let not christians be discouraged by the atheism , the infidelity , and wickedness of this age , but let them pray and labour to obtain a more full experimental sense of things reveal'd by the word of god , which will be a powerful preservative from the errors and vices of the infectious world , and will make them admire divine grace that distinguishes them from others , and will make them compassionate those who are careless of things that concern their precious and immortal souls : and to preserve a spiritual frame in its liveliness and vigour , let those be our chosen and intimate friends in whom the image of god shines , who partake of a divine nature that declares it self in spiritual communion , where we may be confirm'd and comforted in the serious practice of godliness , and prepared for the joy that flows from the divine presence above , to the blessed celestial society . besides these three means , of right observation , right prayer , and right reading of the scriptures , there are other means of god's own appointment ; such as the hearing of god's word , the participation of the lord's supper , and communion with saints ; but i have confin'd my self to these three upon the following accounts . first , because observation was the means of my own sensible conversion , and the other two the special means of further growth in grace . secondly , by reason of the christian's tendency to the right and continued performance of the other means , when excited and allured by the enjoyments that attend the right performance of those three . thirdly , that my invitation to the prophane and meer professing christian may meet the sooner with successful acceptance , the apprehension of the difficulty , and of the burthen of real christianity , as if it were inconsistent with natural pleasant enjoyments , frights many from the acceptance of the gospel , and obedience to it ; the falshood whereof i have endeavoured to shew , in that spiritual religion allows a modest temperate use of sensitive pleasures ; and religion when seriously practised , sweetens those duties which to carnalists are so uneasie ; for when the soul is cleans'd from sinful affections , and chang'd into the divine likeness , the suitableness between the duties of religion and the soul , causes the purest pleasure : since our redeemer had reconciled god by his meritorious sufferings and mediation , and has obtain'd such precious privileges for all that will accept of him , our present pardon and future glory , holiness and happiness in perfection ; how can reasonable creatures neglect the great salvation so dearly bought , and so freely offered to them in the use of so easie and few means ? methinks we should hear convinc'd and alarm'd sinners cry out , what shall we do to be saved ? and apply themselves to the redeemer , to obtain spiritual and eternal life by him : the pearl of price is offered to all that sincerely accept of it . to press the duties of christianity upon a prophane and meer professing christian , is as if food was offered to a dead body to receive and digest , as if the carrying of heavy burthens were recommended in exchange with an easie , quiet , and pleasant course of life . the prophane creature is dead in sin ; though his ear be open as the effect of natural life , yet his soul is shut from the reception of spiritual truths , as the effect of a spiritual death . now to shut up all , i 'll give you my repeated exhortation , with some reflections annexed to it , respecting the foregoing discourse . be exhorted therefore , o prophane , meer professor and careless christian , to walk in the use of the three means mention'd , and take an estimate of your performance , from the extensiveness of your observing the passages of providence , from the spirituality of your prayer , solemn or ejaculatory , from the strictness of your conformity to god's word , the rule of obedience , and you will obtain the first life of grace , and an experimental encrease of holiness and joy. the world is blinded and secure , from lusts that darken the mind , and from tempting objects in the world that divert from the serious thoughts of the righteous god , who is terrible against rebellious sinners : now the observing of visible vengeance that often falls upon the wicked , will strike men with the fear of god , which is the first motive to fly to his mercy . or men are blinded and secure upon the account of external profession and outward performance of christian duties , and a notional knowledge of the gospel . the remedy of this destructive delusion , is the frequent and serious addressing to god by prayer , to obtain a living principle of holiness that will be permanent and powerful in the soul. there are real christians , who by neglect of their duty , decline from god , and disparage their profession ; let such be excited to a constant and serious use of those means whereby grace is convey'd into our souls . if they will observe god in all his ways more strictly , and pray more frequently and fervently , and read and hear the word with more application , they will feel the power of godliness reviving in their souls , and will shew forth the beauty of holiness in their conversation , which will be convincing of others , that religion is a divine disposition productive of fruits suitable to it ; a holy habit of soul may be preserv'd in the business and diversions of the world , by our constant converse with heaven every day . you have two excellent motives to this exhortation : first , because it may be done without any hindrance to your business and lawful diversions : how easie is it in the morning , before you enter into worldly affairs , to read a chapter with pool's annotations , and to give your selves and all your concerns by prayer to the conduct of a divine hand to direct and succeed your lawful endeavours ? how easie is it thorough the day , while in the midst and course of your lawful business , to direct an ejaculatory desire , lord , let my endeavour be according to duty on my part , and accompanied with a discovery of mercy in the event ; and according to the many endeavours you are active in throughout a day , so many ejaculatory petitions in a serious frame to be repeated , which you 'll observe to issue in great inward knowledge , and perhaps great success to business , as an occasion of turning your many and various ejaculatory petitions to one solemn duty of praise in the evening . how easy is it in an evening in your shops or closets to record , that in such an endeavour you were kept serious with god in your thoughts , and you were blest accordingly ! the remembrance whereof will make you ready in all your affairs to pray for the divine blessing , and depend upon god in doing your duty , and thankful for his succeeding your endeavours . the second is , that this constant looking to god in prayer ejaculatory or solemn , with the use of means , will enable us to perform the works of our ordinary callings with less trouble to our mind , and toil to our bodies : this will cure the anxiety of our minds concerning the event , and consequently make us more moderate and orderly in the use of means . it is the anxious desire of obtaining an event , the great fear of losing it , that sets peoples minds on the rack to contrive means , and their bodies on the hurry to use these means , and how often does unsuccessfulness accompany both ? whereas by observation of god , the governor of all things , access to him for his favour in any thing is discovered to the soul , and that the dutiful use of means is successful by his favour , when the eager pursuit of a desir'd thing has been ineffectual . this has been verified to all by many experiences , and therefore shall add this advice as the sum of all . to use means with the same diligence , as if by them alone , without a divine hand , events were to be obtain'd . to eye god with a reliance upon him for events , as much as if they were to be brought forth by him without the use of means . by which rule i would reprove the censures against god's children , who from their dutiful diligence in business , without the intermixture of pleasure in fear of losing providential opportunities in it , are reputed covetous ; and advise others to judge themselves by their inward aims , if conform to god's will ; and whatever be the censure of men , they thereby prevent the condemning sentence of christ the redeemer and judge . it is neither the character or censure of any , that ought to bound our endeavours , but the being in duty or out of duty , and the regarding of the lord in all our ways . reflections that must naturally follow the perusal of what is written . first , that the author having felt such experience of an inward change upon his soul , without any other hand of his own therein , than the use of the means above recited , ought i not to believe there is a knowledge above human judgment , and a power above natural strength ? for otherwise he had continued in the same ignorance of god , then appearing sufficient knowledge , wherein he was involv'd for many years , tho' enjoying the outward dispensation of the gospel . secondly , that it was but suitable to christian affection in him to endeavour that others may tread in the same steps with the same success , especially finding some ministers in their sermons to run from plainness and experience , to rhetorick and notion , and finding the care of christians more to run out upon arguing the notions of religion , than the confirming divine truths , and the establishing the minds of others by the seals of their own experience : if experimental religion was more taught in sermons , and discourst of amongst christians , the performance of holy duties wherein it 's obtain'd , would not be thought a meer fancy , and the light and beauty of grace would more shine in the church of christ . a third meditation ensuing upon the second , may be , whether you have not some longings after the same establishing experiences ? if you have , these longings may be kindled by the consideration of their being attainable . i was once so carnal as only to look to things seen , and thought the reliance upon an unseen superiour power to be a vain imagination ; but god in his excellent mercy has convinc'd me beyond all doubt of his governing providence , that disposes of events for the good of those who wait upon him ; and the same goodness will be extended to all that sincerely seek his face for ever . we must regard the word as our rule , the spirit as our guide , to direct us by that rule , and the dispensations of providence correspondent to that rule , and we shall be preserv'd from the atheistical neglect of god , and from the fancies and phrensies of those who pretend to inspiration from above , and from doing those things which are directly and scandalously contrary to the reveal'd will of god. o that christians would earnestly pray for the holy spirit , that by his directing-light they may understand the scriptures ; and by his warm impressing them on their hearts , they may feel their cleansing and comforting power ; but truly , christians in our day are not much concerned to mind and try the work of god in their own souls , nor seek after knowledge of him by his operations in others . the observations of our selves , and the communion of saints , are rare duties : we live at a distance from our selves ; and in converse with others , the subject of our discourse is the present world , or notional religion , which occasions dissention and faction ; whereas the mutual communicating of christians to one another what god has done for their souls , and how variously according to their wants , their desires , their sorrows and fears , he has attempered his dispensations , would be an excellent means to raise their admiration of his condescending and compassionate goodness , and of his wisdom , and establish their joyful trust in him . fourthly , if you have any longing , and find it attainable , can you have easier means ? inward religion affords no lesson for emaciating your bodies with outward fastings , but commands a rational and moderate support of our bodies , sitting them the more for serving god. we are not enjoyn'd to be pilgrims , and to take wearisom journies as a penance for sin ; christian society and communion will make us more watchful against sin. the gospel does not enjoyn severity and niceties in outward conversation , which rather discourages than invites those who are without ; but allows a civil sweetness to all ; but there are seasons of retirement and recollection from the business and pleasures of the world , which a christian ought to improve for more immediate fellowship with god. there are chosen hours , wherein the soul ascends to god by solemn thoughts and ardent desires , and god descends into the soul by the excitations of his graces , and the influences of joy ; and it is most unreasonable to think religion to be sowre and unpleasant , because wise and holy christians prefer god before the creature , and heaven before the earth . begin therefore , and go on in the right way , with steady resolutions not to stand still , or draw back , and you will have renewed strength and comfort afforded , you will be advancing every day in your journey , till you arrive at the celestial canaan . fifthly , reflect not only upon the easiness of your means , but also upon the certainty and comfort of obtaining your end of holiness here , and happiness hereafter by them . how are you able to spend your spirits upon notions that have no other foundation than depraved reason , and little other design than self-applause , and the character of learned , or leader of such a party ? let it be the great work of ministers to preach those truths whereby we may have communion with the lord crucified here , and with him glorified hereafter ; and thereby the souls of the people will be confirmed in the blessed hope . god has given an account of his truths to be believed and obeyed , yea , to be try'd ; and the more strict and particular the enquiry is , the more certain of our profession here , and of our priviledge hereafter . it is superficial knowledge of religion , that occasions uncertainty in our selves ; but an inward serious sense of its power , will fortify us against all the fiery darts of satan . be at certainty therefore of your persuasion here ; and as to your inheritance hereafter , i shall add this , who that sincerely and with perseverance pray'd for the spirit of truth , that read and heard the word with attention and application , yet has remained in darkness and distracting doubts about eternal things , god will make good his promise , those that seek him shall praise him for the revelation of his goodness to them . sixthly , let this be the reflection of the reader of these papers ; what excuse at christ's tribunal can i make , either for the ignorance of my mind as to the truth of christianity , or the looseness of conversation from god's divine rule , after reading the great things in the change of this author's soul ; the few and easy means that led him to it ? can you think any thing else , but as it witnesses for god on earth , so it will witness against you above , and aggravate your sin and punishment ? light came into the world ; others comprehended it , walk'd in it ; the light that truly might obtain the inheritance of the saints in light ; but you chose rather to walk in darkness . if you now think it not worth your while to endeavour the means of obtaining such a pearl of price , as the true knowledge of christianity , and its practice on earth , and perfect holiness and happiness above , the reward of it , you may walk on under a cloud of delusion , but you will find , that inward darkness will bring you to outer darkness , in an everlasting hell. seventhly , let therefore your meditations issue here ; i will in the strength of god begin the use of these three means , according to the prescription of this witness for god ; and i will try whether i find the same experiences , or others as marvellous , or more suited to my case , it being possible for me to use these three means , when hearing the word , taking the sacrament , and communion with saints are deni'd me , yea , easy and pleasant , to admix them in all my business and pleasures . to encourage which resolution , i shall subjoin the following directory as a means of keeping up constant fellowship with god , and your selves ; and as a bulwark against the prophanity and error of the age. let me previously bring to your thoughts what has been already treated of , to wit , three methods of god's conducting his children thorough this lower life , the conduct of his revealed will in the scriptures , of his divine providence without , and of his divine spirit by his workings in the soul ; answerable to which three methods of condescending power and love , three duties have been proposed as means to be interested in this threefold divine blessing ; observation of outward providences , as a help to know and to believe in his general and special providence round the created and adopted sons of god ; serious prayer as a help to know , to experience the certainty of the spiritual operations of a divine spirit in the soul ; reading the scripture with pool's annotations , a help to know notionally god's will , and experimentally to know it as truth made out in his way of providence , and inward workings in the soul . as necessary therefore to guide you to the right and continued use of these three easy duties interesting the soul in these three marvellous blessings for which the godhead will be admir'd , lov'd and prais'd in our eternal state , i give you my own course thorough a day as what has kept my self in constant heavenliness of frame , and afforded me the astonishing enjoyments of grace , and that with so great ease to lawful business and diversions . your knowing my hurrying affairs , and the enjoyments of grace i have experiene'd and given forth now to the world , would be sufficiently convincing how easy and how comfortable ( no ways detracting from diligence in business , or lawful recreations ) this blessed life of religion is ; and since i am not to be known , i desire to impart the way i walk in for your imitation , and soon you 'll be convinc'd of the reality and sweetness of inward christianity , however the meer profession thereof expose it to the censure of others as burden , melancholy , and the like . the day is to be divided in three parts ; the morning , the course of the day , and the evening : the evening i appropriate principally to the exercise of that noble faculty of the soul , even-reflection ; the two former parts principally to apprehension and observation . first therefore , after awaking , or in the time of dressing , observe the frame of your souls , whether serious , or not ; whether it seems to be the bent of your mind to think upon god and your duties to him , or whether there wants a force upon your soul thereto . secondly , after dressing , begin your morning duties with reading a psalm or a chapter , by pool's annotations ; observe the words and sentences thereof , that impress your minds most , with serious advertency to them ; observe the thoughts that thence arise at the time ; if tending to explain what formerly you were ignorant of ; if tending to establish you in what formerly you had the knowledge of ; if tending to make you resolve you 'll conform to it ; or if tending to comfort you , as having walk'd conform to it , and thereby discovering your self in the reading such a portion of scripture . thirdly , enter upon private prayer with a serious acknowledgment of god's favour in conducting you through the night ; and with a sincere supplication to him for his conduct thro' the day , by his special providence and spirit ; that from the evidence of both thorough the day , you may discover his special favour to your souls as a comfortable evening cordial ; and that by his supplies of grace throughout the day , you may be enabled to bring forth the blessed improvement of both , by the exercise of trust in , and love to the godhead , for life and salvation . observe your frame of soul throughout this prayer ; observe if it continue in the same degree of seriousness throughout the whole , or vary according to the various petitions put up : observe and record the different frames and different petitions . fourthly , go forth thus prepared , to your lawful business and conversation . in your business through the day , observe , first , the passages of providence that seem to bring undertakings to your hand . secondly , observe your own endeavour in the use of means . and thirdly , the event of each undertaking . in your conversation through the day , observe , . the occasions of your entrance into it , whether idleness , lust within , necessity , or recreation . . the frame of your mind while in it , whether on your watch against the evils thereof . and . the issue of it , whether freedom from , or commission of sins . but now in the evening of the day , reflection according to the observation and record of the day , is the duty preceding your last closet prayer , and to be recommended to your practice . perform it in the following parts . first , reflect upon the frame of your souls that you observ'd in the morning , whether by the duties of reading and prayer , it was not brought to a seriousness , if observ'd to be unserious ; or to a greater seriousness than the degree of seriousness at first observ'd , yea perhaps to great heavenliness . the improvement whereof must needs be , that it is good to draw near to god in the duties he has prescrib'd , and a fix'd resolution to walk therein , and perhaps daily continuance may bring in daily additions of the enjoyments of grace , and preserve the christian in daily heavenliness of soul , as bulwark against all the temptations of the day , with honour to god , and great inward peace . secondly , reflect upon the passages of providence round you through the day ; and , first of all , compare them to the parts of the scripture you read in the morning , and to the thoughts that then most imprest your minds , to see whether or not these passages of divine providence afford you some discovery of the reality of that part of the scripture thus observ'd , establishing your faith in it . the improvement whereof must needs be a resolution to go on in the same duty of reading the scripture in the morning before the entring upon the business of the day , and perhaps there will arise to your sensible experience , greater knowledge of god's word than ever yet has been observ'd by you in the enjoyment of outward instruction ; yea , such establishment to its truth and reality , as could not be brought forth by the strongest arguings of the most learn'd , and into which the strongest dart of erroneous sophistry can never pierce ; enabling your soul not only to see the reality , but even harmony of god's word to his providence and spirit . secondly , compare the providences of the day , to your morning-duty of closet-prayer , to the petitions therein put up , and to the frame of soul you were then under , that you may discover what passages of providence seem to be afforded you in return to prayer , and what frame your soul was in , and what was your utterance in that prayer , or part thereof , that was return'd . the improvement whereof must needs be a discovery of the certainty of access to god by prayer , and a desire to be always in that frame wherein you was , when you pray'd that prayer that is so visibly return'd . it will help you to see a difference between one kind of prayer and another ; between a prayer with our own spirit , and with the spirit of christ ; between a prayer with the spirit of christ enabling to ask sincerely , and a prayer with the spirit of christ , giving the soul the comfortable sense of it as such ; and discovering the reality of a divine strength above our selves , both bringing the providences of the day to us , and bringing forth the improvement thereof in us , by a gradual advancement of relyance upon , and love to the free grace of god in christ , by whose satisfaction this once-seal'd fountain is open'd , and by whose spirit its waters of spiritual life continually flow upon us , and in the use of duties apply'd to us . thirdly , reflect upon your own way of managing business and conversation with others ; that so you may not only discover a special providence round you , but the actings of a divine spirit within you ; and that by comparing , first , your frame of soul , to the passages of providence laying undertakings in your way , through the day ; reflecting whether god was observed in bringing them about , as a discovery of divine strength in you , carrying your observation beyond the enjoyment , even to god himself . secondly , by comparing your frame of soul , to your method of using means , and managing endeavours thus providentially laid in your way ; not only whether god was regarded therein , laying providences in your way , or helping you to observe him ; but whether your concern run out chiefly upon doing duty , neither designing ill ends , nor endeavouring to bring about any purpose in the use of ill means , but regarding duty to him in all . thirdly , compare your frame of soul to the events of such undertakings thus providentially laid in your way , and thus faithfully managed by you ; if they are according to expectation , or better than expectation : reflect whether exercise of the grace of love and faith were not and ought not to be brought forth by such a discovery , and a fix'd resolution to keep on in the same lawful use of means , with a trust to divine supply for events ; as full evidence of the working of christ's spirit in your soul , and of your being under his spiritual conduct . in conversation with others , . reflect upon your entrance to it ; whether its occasions were necessity and innocent recreation ; with a previous address for divine conduct in it . . reflect upon your carriage in it , thus prepared ; the temptations you met with therein , and the strength you had to resist them ; and that in answer to your ejaculatory prayer . . reflect upon the issue ; whether it was freedom from being overcome by its temptations , and that in return to ejaculated thoughts for divine strength to preserve you , before entrance in it , or at the time you were engaged with it . the improvement of which reflections must needs be , a resolution to enter no society , but when under the constraint of lawful business , or recreation ; and even then , with an eye to god in the use of ejaculatory prayer , either aforehand , or while in conversation , for strength to resist temptations that may either endanger occasions to sin , or of losing a spiritual frame . fourthly , reflect upon the failures of the day , and what you have let pass unobserv'd ; what failures in your business and conversation have appear'd : if the eye of god has been as much regarded as the eye of the world : if the opportunity of secresy has not clouded your fear of god : if you have kept your tongues with a christian bridle , from lying in telling stories to divert companions , or as excuses for faults : from self-commendation , with an inward design to disparage others : from censuring others , especially christians , and picking out somewhat in their life to make a discourse of to disparage their profession , rather than endeavour their amendment by acquainting themselves therewith . and whatever in your reflection you find has been amiss herein , let particular acknowledgment be made , that with the psalmist , you may thereby escape the punishment of your particular sins , and vow , not to repeat it , and tho repeated by you , forbear not your resolutions and endeavours against it ; your unwilling breaches reflected upon , will bring you soon out of your selves to a redeemer , and to cry for his spirit to apply strength to your souls to resist . in reflection upon the passages of providence through the day , and upon the strength conveyed by a divine spirit to your souls , evident not only by your spiritual frame in the duties of the day , but in the improvement of its providences , by eying god in bringing them about , by regarding his will in the use of means , and trusting to him for events , with a constant watch to ejaculatory prayer against the temptations of company ; in reflection thereupon arises a fair and comfortable discovery of your being under three blessed conducts , of god's word , providence , and spirit , and is laid before you as your last evening-duty , ( e're your head lies down upon your pillow ) a private prayer , blessing god for the discovery of his love in his word , providence and spirit , blessing him particularly for each particular step therein , and begging his further grace to be upheld in those means wherein he is pleased to discover so much of himself in strength and comfort to the soul , above what is attainable by other helps or comforts in this life . give therefore your selves up to god for conduct thorough the night , that if your eyes should never open more upon this earth , your redeemer may find you laid at his footstool as the last performance of your life , and may raise you up to that glorious dignity of being embraced into abraham's bosom ; a blessed issue to such comfortable endeavours ! and however tedious this directory may seem in its reading , yet i dare witness to this truth , that the person in the greatest hurries of outward affairs , has time enough for this easy work , it being easily to be intermixt in the throng of affairs ; and the more affairs are laid in your way , the greater opportunity you have to observe god's providence and his spirit , and that built upon his blessed word , as a mean of keeping up the sense of god's love in your souls , and the sense of your love to him ; that so communion with god may be your life on earth , which will make you live comfortably , and dye triumphantly . i can do no more but lay the way before you ; and the lord himself give you strength to chuse it , and to walk in it . finis . the design of christianity, or, a plain demonstration and improvement of this proposition viz. that the enduing men with inward real righteousness or true holiness was the ultimate end of our saviour's coming into the world and is the great intendment of his blessed gospel / by edward fowler ... fowler, edward, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the design of christianity, or, a plain demonstration and improvement of this proposition viz. that the enduing men with inward real righteousness or true holiness was the ultimate end of our saviour's coming into the world and is the great intendment of his blessed gospel / by edward fowler ... fowler, edward, - . [ ], , [ ] p. printed by e. tyler and r. holt for r. royston ... and lodowick loyd, london : . contains engraved half-title page. errata: p. . one page of advertisement bound at end. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -- controversial literature. christianity -- essence, genius, nature. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the design of christianity . qvi seqvitur me non ambulat in tenebris . clem. alexandr . paedag. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the design of christianity ; or , a plain demonstration and improvement of this proposition , viz. that the enduing men with inward real righteousness or true holiness , was the ultimate end of our saviour's coming into the world , and is the great intendment of his blessed gospel . by edward fowler , minister of god's word at northil in bedford-shire . london , printed by e. tyler and r. holt for r. royston , bookseller to the king 's most excellent majesty , and lodowick loyd . mdcl xxi . imprimatur , april . . . rob. grove r. p. dom. episc. lond. à sac . dom. to the reader . reader , whereas there was , somewhat above a twelve-moneth since , exposed to publick view ▪ a free discourse between the two intimate friends theophilus and philalethes ; which containeth an account of some principles and practices of certain moderate divines , &c. together with a defence of them , i desire thee to take notice that in this tractate is pursued the main and fundamental reason of that dialogue : as , if thou art not a stranger to it , thou mayest easily guess by the foregoing title-page . and if thou shalt please to give thy self the trouble of running over the following pages , i hope thou wilt be satisfied that the doctrines that are chiefly maintained in that book , do most naturally result from , and those which are most opposed in it are confuted by the argument that is here insisted on . if thou conceivest that in demonstrating the establishment of real righteousness and true holiness in the world to be the ultimate design of our saviour's coming , and the grand and even whole business of the christian institution , i have taken upon me to prove a proposition that is as evidently and imdisputably true as any first principle ; i must tell thee that i most heartily wish there were more of thy mind than i doubt there are : and that i have been so far from giving my reader any the least temptation to suspect the contrary , that i have expresly ( as thou wilt see ) shewn , that there is nothing in the whole world more clearly apparent than the truth thereof , to such as are not , either through ignorance or wilfulness , very strangely blinded ; or that have , with any seriousness , read the new testament or but a small part of it . but though this be so , i may not be accused of so idley employing my self in the first section , as if i there held up a torch to shew the sun ; for i have pointed to it by its own light only ; that is , exposed to thy view in a few leaves the summ and substance of that abundant evidence which throughout the gospel is given us of that great truth . and whosoever shall say that to do this was needless , i shall give him my unfeigned thanks , would he make me sensible that i am guilty of a mistake in believing otherwise : and , upon that account , rejoyce to be convinced , that i have in that business spent time impertinently . but , alas , it is no less undeniable , that a discourse of this nature is necessary and seasonable , than that the matter thereof is true : for it cannot be at all doubted , that the design of the christian religion is by abundance of its professors very sadly mistaken ; and that ( though it is with infinite plainness expressed to be no other than the reformation of our lives , and purification of our natures , and is wholly adapted to that purpose ) the complaint that tully took up of certain philosophers , viz. that they esteemed their philosophy ostentationem scientiae , non legem vitae , a boast of science , not a law of life , may be applied to not a few of those that are called christians , concerning their opinion of christianity . and besides that there are diverse opinions that too many among us are greatly fond of , which make it absolutely certain that they think otherwise than they ought , and have entertained unworthy notions of the design of the gospel , it must be acknowledged that such practices are likewise observable in the far greater part , as are a demonstration that if they have no false conception of it , yet it is but little considered , and therefore not thorowly believed by them . and this alone is abundantly sufficient to avouch the usefulness of my undertaking both in that and the two other sections . and till those that profess themselves christ's disciples do more generally become effectually sensible ( as those of the first ages were ) that the mystery into which they are initiated is purely a mystery of godliness , and that it is entirely composed of such principles as tend throughly to instruct man-kind in the particulars of that duty that the law of their nature obligeth them to , towards their creatour , themselves and their fellow-creatures ; together with the most powerful motives to excite , and the best means and most successful assistances to enable them to a faithful discharge of them ; we may never hope to out-live or to see the least abatement of that gross superstition , fanaticism and enthusiasm , or those mad enormities and most impious practices which have now for a very long time sullied and most miserably defaced the beauty , obscured , nay and even utterly extinguish'd the glory of the church of christ ; have laid the honor , w ch she was deservedly once crowned with , in the very dust ; and bring the borridest scandal upon her holy profession and that blessed name she is called by . but not to detain thee with a tedious preface ; thou wilt have no reason to accuse me , upon the account of this discourse , of starting and troubling the world with any more controversies ; but mayst on the contrary be greatly assured , that there cannot be taken a more effectual course to put an end to those we are at this day disturb'd with , and to the pernicious effects of all whatsoever , than is the right explaining and well improving of the subject that is here handled : for this is to strike at the grand cause of them , they being to be imputed to nothing so much as to the ignorance of , or non-attendence to , the design of christianity . i will add no more , but that if thou shalt please to accept this small performance as ingenuously and candidly as it is meant honestly ; and believe that it proceeds not from an humour of scribling , but a sincere desire of doing some service , thou wilt be but just to him , who is ambitious of nothing so much as of being instrumental towards the promoting of that most excellent and infinitely important design in thy heart and life . e. f. the contents . sect . i. that true holiness is the design of christianity , plainly demonstrated . chap. . the nature of true holiness described . pag. . chap. . a general demonstration that the holiness described is the design of christianity , by a climax of seven particulars . pag. . chap. . a particular demonstration that holiness is the onely design of the precepts of the gospel . and that they require , . the most extensive holiness , . the most intensive . an objection answered . pag. . chap. . that holiness is the onely design of the promises of the gospel , shewed in two particulars ; and of the threatnings therein contained . pag. . chap. that the promoting of holiness was the design of our saviour's whole life and conversation among men ; both of his discourses and actions . and that he was an eminent example of all the parts of vertue , viz. of the greatest freedom , affability and courtesie : the greatest candor and ingenuity : the most marvellous gentleness and meekness : the deepest humility : the greatest contempt of the world : the most perfect contentation : the most wonderful charity and tenderest compassion : stupendious patience , and submission to the divine will : the most passionate love of god , and devoutest temper of mind towards him : mighty confidence and trust in god. an objection answered : the most admirable prudence . pag. . chap. . that to make men truly virtuous and holy was the design of christ's unimitable actions , or mighty works and miracles . and that these did not onely tend to promote it , as they were convincing arguments that he came forth from god , but were also very proper to effect it in a more immediate manner . pag. . chap. . that to make men holy was the design of christ's death , proved by several texts of scripture : and how it is effectual thereunto , discovered in six particulars . pag. . chap. . that it is only the promoting of the design of making men ●…oly , that is aimed at by the apostles insisting on the doctrines of christ's resurr●…ction , ascension and coming again to iugdement . pag. . sect . ii. upon what accounts the business of making men holy came to be preferred by our saviour before any other thing , and to be principally designed by him . chap. . two accounts of this : the first , that this is ●…o do the greatest good to men . and that the blessing of making men holy , is of all other the greatest , proved by several arguments , viz. fir●… , that it containeth in it a deliverance from the worst of evils ; and sin shewed so to be . pag. . chap. . the second argument , viz. that the blessing of making men holy is accompained with all other that are most desireable , and which do best deserve to be so called : particularly with the pardon of sin , and god's special love . and that those things which sensual persons are most desirous of , are eminently to be found in that blessing . pag. . chap. . the third argument , viz. that whatsoever other blessings a man may be supposed to have that is utterly destitute of holiness , they cannot stand him in so much stead , as onely to make him not miserable . and all evil and corrupt affections shewed to be greatly tormenting in their own nature , and innumerable sad mischiefs to be the necessary consequents of yielding obedience to them . pag. . chap. . the fourth argument , viz. that holiness being perfected is blessedness it self ; and the glory of heaven consists chiefly in it . this no new notion ; some observations by the way from it . pag. . ch. . the second account of our saviour's preferring the business of making men holy , before any other , viz. that this is to do the best service to god. an objection answered against the author's discourse of the design of christianity . pag. . sect . iii. an improvement of the whole discourse in diverse inferences . chap. . the first inference . that it appears from the past discourse that our saviour hath taken the most effectual course for the purpose of subduing sin in us , and making us partakers of his holiness . where it is particularty shewed that the gospel gives advantages infinitely above any those the heathens had , who were privileged with extraordinary helps for the improvement of themselves . and . that the good principles that were by natural light dictated to them , and which reason rightly improved perswaded them to entertain as undoubtedly true , or might have done , are farther confirmed by divine revelation in the gospel . . that those principles which the heathens by the highest improvement of their reason could at best conclude but very probable , the gospel gives us an undoubted assurance of . this shewed in four instances . . four doctrines shewed to be delivered in the gospel , which no man without the assistance of divine revelation could ever once have thought of , that contain wonderful inducements , and helps to holiness . the first of which hath five more implyed in it . pag. . chap. . that the gospel containeth incomparably greater helps for the effecting of the design of making men inwardly righteous and truly holy , than god's most peculiar people , the israelites , were favoured with . where it is shewed . . that the gospel is infinitely more effectual for this purpose than the mostical law was . . and that upon no other accounts the iews were in circumstances for the obtaining of a thorow reformation of life and purification of nature , comparable to those our saviour hath blessed his disciples with . pag. ▪ chap. . an objection against the wonderful ●…fficacy of the christian religion for the purpose of making men holy , taken from the very little success it hath herein , together with the prod●…gious wickedness of christendom . an answer given to it in three particulars , viz . that how ill soever its success is , it is evident from the foregoing discourse that it is not to be imputed to any weakness or ●…nefficacy in that religion . the true causes thereof assigned . . that it is to be expected that those should be the worse for the gospel , that will not be bettered by it . . that there was a time when the gospel's success was greatly answerable to what hath been said of its efficacy . and that the primitive christians were people of most unblameable and holy lives . the g●…ostiques improperly called christian●… in any sence . the primitive christians proved to be men of excellent lives , by the testimonies of fathers contained in their apologies for them to their enemies ; and by the acknowledgements of their enemies themselves . an account given in particular of their meek and submissive temper , out of t●…rtulitan . the admirable story of the 〈◊〉 legion . pag. . chap. . the second inference . that we understand from what hath been said of the design of christianity , how fearfully it is abused by those that call themselves the roman catholiques . that the church of rome hath by several of her doctrines enervated all the precepts and the motives to holiness contained in the gospel . that she hath rendered the means therein prescribed for the attainment therof extremely ineffectual . that she hath also as greatly corrupted them . diverse instances of the papists idolatry . their image worship one instance . their praying to saints departed another . other impieties accompanying it , mentioned . some account of their blasphemies , particularly in their prayers to the blessed virgin . their worshipping the hoast the third and grossest instance of their idolatry . some other of their wicked and most anti-christian doctrines . pag. . chap. . the third inference . that these two sorts of persons are most extremely so●…tish . such as expect to have their share in the salvation of the gospel without true holiness . . such much more , as encourage themselves by the grace of the gospel in unholiness . pag. . chap. . the fourth inference . that a right understanding of the design of christianity will give satisfaction concerning the true notion , . of justifying faith , . of the imputation of christ's righteousness . pag. . chap. . the fifth inference . that we learn from the design of christianity the great measure and standard whereby we are to judge of doctrines . how we are to judge of the truth of doctrines . pag. . chap. . how we are to judge of the necessity of doctrines either to be embraced or rejected . a brief discourse of the nature of points fundamental . how we may know whether we embrace all such , and whether we hold not any destructive and damnable errours . pag. . chap. . the sixth inference . that the design of christianity teacheth us what doctrines and practices we ought , as christians , to be most zealous for or against . pag. . chap. . the seventh inference . that the design of christianity well considered will give us great light into the just bounds and extent of christian liberty . of complying with the customes of our country , and the will of our governours . the great difference between the mosaical law and the gospel as to its preceptive part . pag. . chap. . the eighth inference . that it is the most unaccountable thing to do that which is essentially evil , in defence of the christian religion , or of any opinions presumed to be doctrines relating thereunto . the pope and church of rome most prodigiously guilty in this particular . and not a few of those that profess enmity against popery too lyable also to the same charge . pag. . chap. . the ninth inference . that it is a most unwarrantable thing for those that are the ministers of christ to prefer any other design before that of making men really righteous and holy. that this ought to be the whole design of their preaching . that it is of as great concernment that they promote the same business by their conversations , as that they do it by their doctrine . infinite mischiefs occasioned by the loose lives of ministers . several instances of practices extremely blame worthy in preachers of the gospel . that they ought to have a regard to the weaknesses of persons so far as lawfully they may . that the promoting of holiness ought to be onely design of ecclesiastical discipline . pag. . chap. . the tenth inference . that an obedient temper of mind is an excellent and necessary qualification to prepare men for a firm belief and right understanding of the gospel of christ. that it is so by virtue of christ's promise . that it is so in its own nature . this shewed in three particulars , viz. in that , . it will help us to judge without prejudice concerning the doctrines contained in the gospel . . it will give satisfaction concerning the main doctrines of christianity far excelling any that can arise from mere speculation . . it will secure from the causes of errour in those points that are of weightiest importance . six causes of such errours laid down ; and an obedient disposition of mind shewed to secure from each of them . pag. . chap. . the last inference . that we are taught by the design of christianity , wherein the essence , power and life of it consisteth . instances of what kind of things it doth not consist in . for what ends the several exercises of piety and devotion are injoyned . how god is glorified by men , and by what means . whom it is our duty to esteem and carry our selves towards as true christians . that by following the example of christ and making his life our pattern , we shall assure our selves that the design of christianity is effected in us , and that we are indued with the power of it . pag. . the introduction . the accusation that celsus and iulian , the grand adversaries of the christian religion , had the impudent confidence to fasten upon it ; namely , that it indulgeth men in , and encourageth them to the practice of immorality and wickedness , is so notoriously false and groundless ; that there is nothing truer , or more perspicuously held forth in the books that contain christianity , than that the perfectly contrary is the great design of it . but yet notwithstanding , those that shall heedfully observe the lives and actions of an infinite number of such as call christ their master , would be very shrewdly tempted undoubtedly to conclude , that they secretly think , what those heathens had the face to publish : and as for ( i fear i may say ) even most of those professours of faith in christ , which have escaped the scandalous and more gross pollutions of the world ; that man that shall take an exact survey of their conversations also , and consider what matters they most busie themselves about , what the designs are which they chiefly prosecute , and that not onely as men , but as christians too ; what things they are that exercise most of their deal , and for and against which is spent the greatest part of their religious heat ; will be strongly enclined to suspect , that , though they have not entertained so highly dishonourable an opinion of their saviour , as to esteem him a patron of vice and wickedness , yet they think so undervaluingly of him , as to judge him so mean a friend to holiness , as that the promoting it in mens hearts and lives , if it was at all a design of his coming into the world , and of the religion he left behind him , yet it was at best but a bye-one , and that some other matters were much more in his eye , and principally intended by him. though i will not say that the greater part of our most forward professors have their heads leavened with such thoughts , yet any one may dare to affirm that they behave themselves exactly as if they had : and moreover i am absolutely certain , that it is utterly impossible , men should make such a bustle and stir about matters of none , or but small importance , to the serving or prejudicing the real interest of their souls ; and , on the other hand , be as lukewarm , unconcern'd and careless in diverse things that have the most immediate and direct tendency to their eternal wellfare ; if they duly considered and had a quick sense of what was now intimated , viz. that the business that brought the blessed iesus by the appointment of god the father down from heaven ; and the end of his making us the objects of such rich and transcendent kindness , was the destroying of sin in us , the renewing of our depraved natures , the ennobling our souls with virtuous qualities and divine dispositions and tempers , and ( in one word ) the making us partakers of his holiness . and so long as there are but few that either believe or consider , that this is the end of christianity , and that alone which it directly drives at , it cannot be matter of wonder , if multitudes of those which lay a great claim to it , should be ( as excellent a religion as it is ) little the better , nay , and in some respects even the worse for it . and on the contrary , it is not to be in the least doubted . that nothing can be so available to the introducing of a better state of things , the abating and perfectly quenching our intemperate heats , the regulating and bringing into due order our wild exorbitances , the governing and restraining our extravagant and heady zeal , the induing us with becoming tempers , sober thoughts , and good spirits , as would the thorow-belief , the due minding and digesting of this one principle . and for this reason , i am not able to imagine how time may be spent to better purpose , than in endeavouring to possess mens minds with it : and to contribute thereunto , what it can , is the business of this treatise : whereof these following , are the general heads : which shall be insisted on with all possible perspicuity , and convenient brevity , viz. . first , a plain demonstration , that , true holiness is the special design of christianity . . secondly , an account , how it comes to pass that our saviour hath laid such stress upon this , as to prefer it before all other . . thirdly , an improvement of the whole discourse , in diverse , ( and most of them practical ) inserences . sect . i. that true holiness is the design of christianity , plainly demonstrated . chap. i. the nature of true holiness described . in order to this demonstration it is necessary to be premised , that the holiness which is the design of the religion of christ jesus , and is by various forms of speech express'd in the gospel ( as by godliness , righteousness , conversion and turning from sin , partaking of a divine nature , with many other ) is such as is so in the most proper and highest sense : not such as is subjected in any thing without us , or is made ours by a meer external application , or is onely partial ; but is originally seated in the soul and spirit , is a complication and combination of all vertues , and hath an influence upon the whole man ( as shall hereafter be made to appear ) and may be described after this manner . it is so sound and healthful a complexion of soul , as maintains in life and vigour whatsoever is essential to it , and suffers not any thing unnatural to mix with that which is so ; by the force and power whereof a man is enabled to behave himself as becometh a creature indued with a principle of reason ; keeps his supreme faculty in its throne , brings into due subjection all his inferiour ones , his sensual imagination , his brutish passions and affections . it is the purity of the humane nature , engaging those in whom it resides , to demean themselves sutably to that state in which god hath placed them , and not to act disbecomingly in any condition , circumstance , or relation . it is a divine or god-like nature , causing an hearty approbation of , and an affectionate compliance with the eternal laws of righteousness ; and a behaviour agreeable to the essential and immutable differences of good and evil. but to be somewhat more express and distinct , though very brief . this holiness is so excellent a principle , or habit of soul , as causeth those that are possessed of it ( i mean so far forth as it is vigorous and predominant in them , ) first , to perform all good and virtuous actions , whensoever there is occasion and opportunity ; and ever carefully to abstain from those that are of a contrary nature . secondly , to do the one , and avoid the other , from truly generous motives and principles . now , in order to the right understanding of this , it is to be observ'd , that actions may become duties or sins these two ways . first , as they are complyances with , or transgressions of divine positive precepts . these are the declarations of the arbitrary will of god , whereby he restrains our liberty for great and wise reasons , in things that are of an indifferent nature , and absolutely considered are neither good , nor evil : and so makes things not good in themselves ( and capable of becoming so , onely by reason of certain circumstances ) duties ; and things not evil in themselves , sins . such were all the injunctions and prohibitions of the ceremonial law ; and some few such we have under the gospel . secondly , actions are made duties or sins , as they are agreeable or opposite to the divine moral laws : that is , those which are of an indispensable and eternal obligation , which were first written in mens hearts , and originally dictates of humane nature , or necessary conclusions and deductions from them . by the way , i take it for granted ( and i cannot imagine how any considerative supposing he be not a very debauch'd , person can in the least doubt it , ) that there are first principles in morals , as well as in the mathematicks , metaphysicks , &c. i mean such as are self-evident , and therefore not capable of being properly demonstrated ; as being no less knowable and easily assented to , than any proposition that may be brought for the proof of them . now the holiness we are describing is such , as engageth to the performance of the former sort of duties , and forbearance of the former sort of sins , for this reason primarily , because it pleaseth almighty god to command the one , and forbid the other : which reason is founded upon this certain principle ; that it is most highly becoming all reasonable creatures to obey god in every thing ; and , as much disbecoming them , in any thing to disobey him . and secondarily , upon the account of the reasons ( if they are known ) for which god made those laws . and the reasons of the positive laws contained in the gospel are declared , of which i know not above three that are purely so , viz. that of going to god by christ , and the institutions of baptism and the lord's supper . again , this holiness is such as engageth to the performance of the duties , and forbearance of the sins of the second kind ; not meerly because it is the divine pleasure to publish commands of those , and prohibitions of these ; but also , and especially , for the reasons , which moved god to make those publications : namely because those are good in themselves , and infinitely becoming creatures indued with understanding and liberty of will ; and these are no less evil in their own nature , and unworthy of them . that man that would forbear , gratefully to acknowledge his obligations to god , or to do to his neighbor as he would that he should do to him , &c. on the one hand ; and would not stick at dishonouring his maker , or abusing his fellow creatures in any kind , &c. on the other ; if there were no written law of god for the former , and against the latter ; doth not those duties , nor forbears these sins , by virtue of an holy nature that informs and acts him ; but is induced thereunto by a meer animal principle , and because it is his interest so to do . and the reason is clear , because no one that doth thus , onely in regard of the written precepts and prohibitions of the divine majesty , doth so out of respect to them , as such , but as they have promises , but especially threatnings annexed to them : for to be sure , he that performs the one , and forbears the other from any lovely notion he hath of obedience , and any hateful one he hath conceived of disobedience , will also make conscience of those and the like duties , in regard of the goodness , becomingness , and excellency he discerns in them ; and will abstain from these and the like sins , because of the intrinsick evil , turpitude , and deformity he apprehends in them : for those are no whit less manifestly lovely , and worthy of mankind , than is obedience to the divine will , considered in an abstracted notion ; nor these less apparently vile , and abominable than is disobedience . for , that very reason , that makes it an intolerable thing to disobey a law of god , ( viz. because it is highly unjust so to do ) makes it so also to commit the forementioned , and such like sins ; and so on the contrary . now this proposition ; that it is a base thing to do unjustly , is one of those which i call first principles ; than which there is nothing man-kind doth more naturally assent to : and those sins with many other are alike plain instances and expressions of that shameful vice injustice , though not of an equal degree of it . the summe of what we have said in this account of the nature of true holiness is this , viz. that it is such a disposition and temper of the inward man , as powerfully enclines it carefully to regard and attend to , affectionately to embrace and adhere to , to be actuated by , and under the government of all those good practical principles that are made known either by revelation , nature , or the use of reason . now though nothing is more natural to the souls of men considered in their pure essentials , and as they came out of their creatour's hands , than this most excellent temper ; yet by their apostacy from god , and sinking into brutish sensuality , did they sadly disposses themselves of it , and so became like the beasts which perish . but it pleased the infinite goodness of the divine majesty not to give us over so ; for when we had destroyed our selves , in him was our help found . he greatly concerned himself for the recovery of fallen mankind by various means and methods , and when the world was at the very worst , did he make use of the most sovereign and effectual remedy . he , who at sundry times , and in diverse manners spake in time past unto the fathers by the prophets , did in these last days send his dearly beloved , and onely begotten son to us . and to prove that the great errand he came upon was the effecting of our deliverance out of that sinful state we had brought our selves into , and the putting us again into possession of that holiness which we had lost , is now our next business . chap. ii. a general demonstration that the holiness described is the design of christianity , by a climax of seven particulars . in the first place , in order to the proof of this , it is worthy our observation , that s. iohn the baptist being sent to prepare the way before our saviour , did so , by teaching the doctrine of repentance , and baptizing men thereunto : and that we no sooner read of his appearing in publique , and entring upon his office of harbinger or fore-runner , but we find him preaching this doctrine , and making use of the news of the messiah's approach , as a motive to perswade them to that duty . matth. . , . in those days came iohn the baptist preaching in the wilderness of iudea , and saying ; repent ye , for the kingdom of heaven is at hand . and this was that which the angel foretold zacharias he should do , when he gave him the first notice that he should be the father of such a son. luk. . , . and many of the children of israel shall he turn to the lord their god ; and he shall go before him in the power , and spirit of elias , to turn the hearts of the fathers to the children , and the disobedient to the wisdom of the just ; to make ready a people prepared for the lord : that is , he shall make way for the messiah with the same zeal against all wickedness , as was expressed by elias , and likewise with an immediate commission from heaven , as he had , in order to the working of a general reformation among the jews . this sheweth that christ's great errand into the world was mens thorow-conversion from sin , and the making them truly holy ; seeing that the only preparation necessary for the entertainment of him consisted in having this work begun in them . secondly , upon the first news of christ's near approach brought by malachi the last of the prophets , this is expressed by him as that which should be his grand business when he was come , mal. . , , . — the lord , whom ye seek , shall suddenly come to his temple , even the messenger of the covenant whom ye delight in ( or , have a longing expectation of : ) behold , he shall come , saith the lord of hosts : but who may abide the day of his coming ? or who shall stand when he appeareth ? for he is like a refiner's fire , and like fuller's soap : and he shall sit as a refiner , and purifier of silver ; and he shall purifie the sons of levi , and purge them as gold is purged , &c. thirdly , immediately after his conception in the womb of the blessed virgin , this was foretold to ioseph concerning him by an angel , matth. . . she shall bring forth a son , and thou shalt call his name jesus ; for he shall save his people from their sins . this blessing of making men holy was so much the design of christ's coming , that he had his very name from it . observe the words are ; he shall save his people from their sins ; not from the punishment of them : and ( as will fully appear hereafter ) that is the primary sence of them , which is most plainly expressed in them : that he shall save his people from the punishment of sin is a true sence too , but it is secondary and implied only ; as this latter is the never failing and necessary consequent of the former salvation . this again was foretold by zacharias , betwixt his conception and birth . he saith , luke . , &c. that god performed his covenant in sending christ ; which covenant consists in this , that he would grant us , that we being delivered out of the hands of our enemies , might serve him without fear , in holiness and righteousness before him , all the days of our life . fourthly , we likewise find this expressed by simeon , immediately upon his birth , luke . . where having called him god's salvation , which he had prepared before the face of all people , he adds that , he is a light to lighten the gentiles : whereby is meant , that he should bring them into the way of righteousness and true holiness . holiness is in not a few places expressed by the metaphor of light , and wickedness by that of darkness : turning from darkness to light is explained by * turning from the power of satan unto god. and the following clause , viz. and the glory of thy people israel , signifieth the same thing : namely , that in the place of their outward and ceremonial observances , called by the apostle * beggarly elements ; he should bring in among them a far more noble , viz. an inward substantial and everlasting righteousness ; and by abrogating that , and establishing only this righteousness , he should enlarge their church , an accession of the gentiles being by that means made unto it . fifthly , this is expressed by s. iohn the baptist , immediately before our saviour's solemn entrance upon his office , as the business he was undertaking , matth. . , . i indeed baptize you with water unto repentance ( that is especially from the more plain and confessed exorbitances ) but he that cometh after me , is mightier than i , whose shoes i am not worthy to bear ; he shall baptize you with the holy ghost , and with fire : ( which will take away those stains and pollutions , that water cannot : ) whose fan is in his hand , and he will throughly purge his floor . sixthly . again , after our saviour's entrance upon his office , he himself declared , that , he came to call sinners to repentance : and that he was so far from coming to destroy the law and the prophets , that he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to fulfil , or perfect them , that is , by giving more and higher instances of moral duties than were before expresly given : and he tells the jews presently after , that , except their righteousness shall exceed the righteousness of the scribes and pharisees ( that is , unless it be above their practical and meerly external righteousness ) they shall in no case enter into the kingdom of heaven . and he abundantly made it appear , ( as will be quickly shewn ) that the reformation of mens lives , and purification of their natures were the great business that he designed . lastly , this was frequently asserted , after he forsook the world , by the apostles he left behind him . s. peter told his countrey-men , acts . . that as god sent christ to bless them , so the blessing designed them by him , consisted in turning them from their iniquities . to you first ( saith he ) god having raised up his son iesus , sent him to bless you , by turning every one of you from his iniquities . again , acts . . the same apostle , with others , saith that , him hath god exalted with his right hand , to be a prince and a saviour , to give repentance to israel , and forgiveness of sins . repentance first , and then forgiveness . s. iohn tells us , epist. ●… . . that , for this purpose the son of god was manifested , that he might destroy the works of the devil . and s. paul calleth the gospel of christ , the mystery of godliness , tim. . . the doctrine that is according to godliness . and gives us to understand that , that which the grace of god which brings salvation teacheth , is , that denying vngodliness , and all worldly lusts , we should live soberly , righteously , and godlily in this present world , tit. . . chap. iii. a particular demonstration that holiness is the only design of the precepts of the gospel . and that they require , . the most extensive holiness , . the most intensive . an objection answered . but to give a more particular proof of what we have undertaken . first , it is most apparent , that holiness is the design , the only design of the christian precepts , and that this is the mark which they are wholly levelled at . what the * apostle spake of the iewish , may be much more said of the christian law , that it is holy , just , and good. for as clemens alexandrinus in his paedagogus saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. even infant-christianity is perfection , compared with the law or the mosaical dispensation . there is no affirmative precept in the gospel , but it either commands holiness in the general , or one or more particular vertue , or habit of holiness , or some essential act or acts of it ; or means and helps to the acquiring , maintaining , or encrease of it . such as hearing and reading the word , prayer , meditation , good conference , watchfulness against temptations , avoiding occasions of evil , &c. and there is no negative precept , but doth forbid the contrary to some one or more of those duties ; but doth forbid some thing or other that doth tend either directly or indirectly , immediately or mediately , in its own nature or by reason of some circumstance to the depraving of humane nature , and rendring us perfectly wicked , or in some degree or other less holy . to make this appear by going over the several precepts contained in the gospel , would be a work of too much time ; but whosoever , as he reads them , shall duly consider each of them , cannot be to seek for satisfaction , concerning the truth of what i have now said ; and i dare undertake he will readily acknowledge , that there is nothing that is not upon its own , or some one or other , account , greatly becoming us , and perfective of humane nature , in the whole gospel commanded : and that there is not any thing in it self , and in all respects innocent , there forbidden . this can be by no means said concerning the precepts of the law of moses ; but that it may concerning those of the gospel , is absolutely certain . but my whole discourse upon this present argument shall be confined to these two heads : namely to shew , that the christian precepts require the most extensive , and most intensive holiness ; that is , exactly such a holiness as hath been described . first , they require the most extensive holiness , not onely towards god , but also towards our neighbour , and our selves . in the forecited place , tit. . . s. paul puts all these together , under the phrases of living soberly , righteously , and godlily , as making up that holiness which the grace of god , that brings salvation , teacheth . the precepts of our saviour command us not onely to give unto god the things that are god's ; but also to caesar the things that are caesar's : not only to obey god in all things , but to be subject likewise to every ordinance of man for the lords sake , that is , to every ordinance of man that doth not contradict the law of god : not only to fear god , but also to honor the king , and to obey our spiritual governors likewise , which watch for our souls , &c. and to behave our selves towards all persons sutably to the relations we stand in to them : wives to submit themselves to their own husbands , as unto the lord ; husbands to love their wives even as christ loved the church : children to obey their parents in the lord ; and fathers not to provoke their children to wrath , but to bring them up in the nurture and admonition of the lord : servants to be obedient to their masters , with singleness of heart as unto christ , &c. and masters to do the same things unto them , forbearing threatning , or a harsh behaviour towards them , knowing that they have a master in heaven , with whom is no respect of persons . we are commanded to love not our relations or our friends onely , but also all mankind ; and to do good to all without exception , though especially to the houshold of faith ; to good men . nay our saviour hath laid a strict charge upon us , not to exclude our malicious enemies from our love ( that is , of benevolence ) but to pray for them that despitefully use us , and to bless those that curse us . which law as harshly as it sounds to carnal persons , they themselves cannot but acknowledge that what it enjoyneth , is heroically and highly vertuous . secondly , the christian precepts require the most intensive holiness ; not onely negative but positive , as was now intimated ; that is , not onely the forbearance of what is evil , but the performance also of what is good : not onely holiness of actions and words , but likewise of affections and thoughts : the worship of god with the spirit , as well as with the outward man ; a holy frame and habit of mind , as well as a holy life . they forbid cherishing sin in the heart , as well as practising it in the conversation . they make iusting after a woman , adultery , as well as the gross act of uncleanness . they make malice , murther , as well as killing ; they forbid coveting no less than defrauding ; and being in love with this worlds goods , as much as getting them by unlawful means . and i shall digress so far as to say , that there is infinite reason that thoughts and the inward workings of mens souls should be restrained by laws , upon these two accounts . first , because irregular thoughts and affections are the immediate depravers of mens natures ; and therefore it is as necessary in order to the design of making men holy , that these should be forbidden , as that evil actions and words should . but suppose this were otherwise ; yet secondly , laws made against evil words and actions would signifie very little , if men were left at liberty as to their thoughts and affections . it would be to very little purpose to forbid men to do evil , if they might think and love it : for where the sparks of sin are kept glowing in the soul , how can they be kept from breaking out into a flame in the life ? from the abundance of the heart the mouth will speak , and the hands act . but to proceed , the precepts of the gospel command us not onely to perform good actions , but also to do them after a right manner , with right ends , &c. or in one word , from good principles . whatsoever we do , to do it heartily , as to the lord and not as to men . to be fervent in spirit in our service of god. to do all to the glory of god. to be holy as he that hath called us is holy , in all manner of conversation . to be perfect as our heavenly father is perfect : which precepts shew that we ought to imitate him , not onely in the matter of our actions , but likewise in the qualifications of them : among which , that which i said is essential to true holiness , is a principal one ; namely , to do good actions for those reasons which moved god to enjoyn them , and , i adde , which make it pleasing to him to perform them himself , viz. because they are either in themselves and upon their own account excellent , worthy and most fit to be done , or are made so to be by some circumstance . our whole duty to god and our neighbour ( as our saviour hath told us ) is comprehended in the love of them : but the love of god required by him is a most intense love : we are commanded to love him with all the heart and soul , mind and strength ; and that of our neighbour which he hath made our duty , is such , as for the kind of it , is like the love which we bear to our selves ; such as will not permit us to wrong him in his good name , any more than in his estate or person ; such as will not allow us rashly to speak , or so much as think ill of him ; such as will cause us to put the best constructions on those actions of his that are capable of various interpretations , &c. and for the degree , such , as will make us willing to lay down our very lives for him , that is , for the promoting of his eternal happiness . to summe up all together , we are commanded to adde to our faith vertue , to vertue knowledge , to knowledge temperance , to temperance patience , to patience godliness , to godliness brotherly kindness , and to brotherly kindness charity . to behave our selves in all respects towards our creatour as becometh his creatures , and those which are under unspeakable obligations to him ; towards one another , as becometh those that are indued with the same common nature , and according to the diverse relations , engagements and other circumstances we stand in each to other ; and towards our selves according as the dignity of our natures require we should . in short , whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , whatsoever things have vertue and praise in them , are the objects of the christian precepts , and by them recommended to us . let any one read but our saviours incomparable sermon upon the mount , the th to the romans , and the third chapter of the epistle to the colossians , and well consider them ; and it will be strange should he find it difficult to assent to the truth of that proposition . even trypho himself , in the dialogue betwixt iustin martyr and him , confessed , that the precepts contained in the book called the gospel are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great and admirable . he saith indeed , that they are so admirable , as that he suspected them not to be by humane nature observable ; but in that he spake not unlike to himself , that is a prejudiced and carnal iew. if it be now objected , that notwithstanding what hath been said concerning the christian precepts recommending the most elevated vertue to be practised by us , it is acknowledged by all sober christians , that they are not to be understood in so high a sense as to require of us indefective and unspotted holiness , or at least that our saviour will accept of and reward that holiness which is far short of perfect ; and therefore he can be no such great friend to it , as hath been affirmed : the answer is very easie and obvious , viz. that our saviour's not rigidly exacting such a degree of holiness as amounts to perfection , proceeds from hence , that the attainment of it is in this state impossible to us ; and therefore it is not to be attributed to his liking or allowance of the least sin , but to his special grace and good will to fallen mankind : nay , moreover it proceeds from his passionate desire that we may be as pure and holy , as our unhappy circumstances will admit ; he well knowing , that should he declare that nothing short of perfection shall be accepted at our hands , he would make us desperate , and take the most effectual course to cause us to give over all thoughts of becoming better , nay , and to let the reins loose unto all ungodliness . but yet nothing short of sincerity , and diligent , serious endeavors to abstain from all sin , will be admitted by him in order to our being made the objects of his grace and favour : and as for wilful and presumptuous sins of what kind soever , he makes no allowances for them , but hath by himself and his ministers declared very frequently , that they shall not be pardoned , without our unfeigned reformation from them . and , lastly , notwithstanding the allowances and abatements that in tender compassion to us he is pleased to make us , no less than our absolutely perfect holiness is designed by him , though not to be effected in this , yet in the other world. chap. iv. that holiness is the onely design of the promises of the gospel , shewed in two particulars : and of the threatnings therein contained . secondly , the promises and threatnings of the gospel have most apparently the promoting of holiness for their onely design . first , the promises , it is plain , have . this s. peter assureth us , epistle , ch . . v. . whereby are given unto us exceeding great and pretious promises , that by these you might be partakers of the divine nature , having escaped the corruption that is in the world through lust . and s. paul doth more than intimate the same , in cor. . . having ( saith he ) these promises , dearly beloved , ( viz. those which the foregoing chapter concludes with ) let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of the lord. again , rom. . . i beseech you by the mercies of god , that ye present your bodies a living sacrifice , holy , acceptable to god , which is your reasonable service . and be ye not conformed to this present world , but be ye transformed by the renewing of your minds , &c. . we always find these promises either limited to holy persons , or made use of as encouragements and exciting motives to holiness . the apostle tells us , that it is godliness which hath the promises of the life that now is , and of that which is to come . the promise of the beatifical vision is made to the pure in heart . blessed are the pure in heart , for they shall see god. that of the kingdom of heaven to the poor in spirit , or those that are of humble and lowly tempers . the promise of obtaining mercy to the merciful . that of inheriting the earth ( of temporal felicity ) to the meek , or such as live in obedience to government , &c. that of eternal life to those that patiently continue in well-doing . that of sitting with christ on his throne , to those that overcome , that is , that mortifie their lusts and corrupt affections . the promise of a crown of life is used as a motive to perswade to faithfulness to the death . but to what purpose do i multiply instances , when as there is not a particular promise throughout the whole gospel , but it is expressed or plainly enough intimated , that its performance depends upon some duty of holiness to be on our parts first performed , or at least heartily endeavoured . and whereas the promises of pardon , and of eternal life are very frequently made to believing , there is nothing more evidently declared than that this faith is such as purisieth the heart , and is productive of good works . . nay the nature of these promises is such , as is of it self sufficient to satisfie us , that holiness is the design of them . . this is manifestly true concerning the principal promises , or those which relate to the other life . they may be reduced to these three heads ; that of the holy spirit ; of remission of sin ; and of eternal happiness in the enjoyment of god. now for the first of these , viz. the promise of the spirit , that is it to which we are beholden for grace and assistance in the great work of subduing sin , and acquiring the habit of holiness ; and this is the very business for the sake of which that promise is made to us . and for the second & third , they are such as none but holy souls are capable of . that none but such are capable of having the guilt of their sins removed , and of being freed from the displeasure and wrath of god , is self-evident ; for the guilt of sin must needs remain while its power continues ; these two are inseparable from each other : sin is so loathsome and filthy a thing ( as shall hereafter be shewn ) that it is perfectly impossible that the blood of christ it self should render a sinner lovely or not odious in the sight of god , any otherwise than by washing away the pollution of it . and nothing is more apparent , than that holy souls alone are in a capacity of the happiness that consists in the enjoyment of god in the other world ; than that , as without holiness no man shall see the lord , ( as saith the author to the hebrews ) so without it none can see him : for the full and complete participation of god , which our saviour promiseth his disciples and faithful followers , ariseth out of the likeness and conformity of mens souls to him : but there is such a perfect unlikeness and contrariety in impure and polluted souls to the infinitely holy god , that it is impossible there should be any communications from him to them , any friendly agreement and complacency between him and them . he is not a god that hath pleasure in wickedness , neither can evil dwell with him . psal. . . what communion hath light with darkness , saith the apostle , cor. . . but vicious and unholy souls are full of darkness , whereas god is pure splendid light , and in him is no darkness at all . the platonists would not admit that any man is capable of being acquainted with divine things , that is not purged from that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , remissness of mind and brutish passions . how utterly impossible then is it , that such as are not so , should be acquainted with the divinity it self ? hierocles saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as a bleer eye cannot look upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things very bright and shining , so a soul unpossessed of vertue is unable to behold the beauty of truth : how unable then is such a soul to behold the beauty of god himself , to see him as he is , and be happy in the sight of him ? those eyes which have continually beheld vanity ( as saith an excellent late writer of our own ) would be dazled , not delighted , with the beatifick vision . thanks be to god ( saith the apostle ) who hath made us meet to be partakers of the inheritance of the saints in light. those can by no means partake of it , that are not by holiness made meet and disposed for it . what happiness can we find in the enjoyment of god when he is of a perfectly contrary nature to our own ? and moreover , how can we then enjoy him ? there must be in us a likeness to him , or we cannot see him as he is ; for s. iohn proves , that when he appeareth , we shall be like him , by this argument . it was one of the maximes of the excellent socrates : * it is unlawful for an impure nature to touch pure divinity . now this being the happiness promised in the gospel , we easily learn from the consideration of the nature of it ( it being not at all gross and sensual , but purely spiritual ) what is the design of those promises that contain it . at the first hearing of them , though they should sound ( as they do not ) like absolute ones ; we may be certain that holiness , and sincere endeavours after a participation of a divine nature must necessarily be tacit conditions of them , as without which our souls cannot possibly be qualified and put into an apt disposition for them . . as the promises which concern the other life are such as none but holy souls are capable of , so those that only relate to this li●…e are such as none but such souls will be contented with . they are onely necessaries which the gospel gives us an assurance of , and such things as may be a help to the exercise of vertue and holiness ; not supersluities and such as serve to gratifie liquorish appetites . so we are to understand that of our saviour , mat. . . first seek the kingdom of god , and his righteousness ; and all these things shall be added unto you : the words foregoing shew , that by [ all these things ] we are onely to understand meat , drink , and clothes . the temporal blessings that christ engageth himself to bestow upon his disciples , are such alone as tend to answer moderate desires , not to satisfie inordinate cravings : in short , they are onely such as are needful to keep their bodies in such a state as that they may be meet habitations , and instruments of their souls , so long as it shall be fit for them to continue in them . secondly , and as for the threatnings of the gospel , which are most terrible and dismal , that they have the same design that the promises have , is out of question : for they are never used to scare men from any thing but what tends to pollute and debauch their souls : and the end of them is every where to excite us effectually to diligence and industry in the pursuit of real righteousness and substantial holiness . the wrath of god is revealed from heaven in the gospel against all ungodliness , and unrighteousness of men : such as disbelieving and disobeying christ's gospel , in the general ; and particularly , such as idolatry , adultery , fornication and uncleanness of all sorts , theft , covetousness , drunkenness , reviling , wrath , contemptuous behaviour , implacability , unmercifulness , illiberality , malice , censoriousness , lying , pride , hypocrisie , rebellion and disobedience to governours , &c. and therefore are the committers of these and such like sins threatned , that so those , which from the consideration of their vile nature and ugliness will not be withdrawn from them , may from a principle of self-preservation be afraid of them : and our saviour is infinitely good to us in his terrifying threatnings , as well as in his alluring promises . for ( as clemens alex. in his paedagogus , saith ) his threatnings proceed not from anger , but from great good will ; and he therefore threatneth punishment , that sinners being thereby scared into reformation , may by that means prevent their being punish'd . he doth not ( as he proceeds ) like a serpent bite before he giveth warning . and therefore onely doth he give warning , that he may not bite . chap. v. that the promoting of holiness was the design of our saviour's whole life and conversation among men ; both of his discourses and actions . and that he was an eminent example of all the parts of vertue , viz. of the greatest freedom , affability and courtesie : the greatest candor and ingenuity : the most marvellous gentleness and meekness : the deepest humility : the greatest contempt of the world : the most perfect contentation : the most wonderful charity and tenderest compassion : stupendious patience , and submission to the divine will : the most passionate love of god , and devoutest temper of mind towards him : mighty confidence and trust in god. an objection answered : the most admirable prudence . thirdly , the promoting of holiness was the design of our saviour's whole life , and conversation among men. all his discourses that are on record carried on this great business : not onely his sermons , but likewise those which were less solemn , and that occasionally , and as it were by the bye dropt from him. there is not a parable he uttered , but some thing highly conducing to the instilling of vertue into those to whom he directed it , was the moral of it : and all advantages and occasions he greedily embraced for the infusing of true piety and holiness into the souls of men. to give a few instances : when it was told him that his mother and brethren sought for him ; he took that opportunity to tell them , that whosoever will do the will of god , the same is his brother , sister , and mother , mark . . when he observed a reasoning among the disciples , which of them should be the greatest in the kingdom of god ; he took occasion from thence to preach to them the necessity of the grace of humility and becoming as little children , of self-denial , mortification of their most beloved lusts , and to teach them several other very excellent lessons , matth. . in the beginning . upon a certain woman's saying to him , blessed is the womb that bare thee , and the pap●… that gave thee suck ; he minded his hearers of the blessedness of obedient persons : yea rather ( said he ) are they blessed that hear the word of god , and keep it . luke . . upon martha's desiring him to command her sister to help her in serving , he reproved her over-solicitousness about the affairs of this life , and put her in mind of the one thing needful , luk. . . from a pharisees ma●…velling that he washed not before dinner , he took an advantage to reprove their superstition , hypocrisies , partial rig●…eousness , pride and several other immoralities , luke . , &c. from a person 's desiring him to speak to his brother to divide the inheritance with him , he took an opportunity to discourse against covetousness , and to disswade from s●…ing the heart upon earthly riches ▪ from solicitousness and carking carefulness and to exhort to several most weighty and important duties , luke . , &c. upon some mens talking of the lamentable disaster that befel the galileans , he took occasion to give a caution against rash iudging , and to preach to them the absolute necessity of repentance , as that without which they should all perish luke . begin . upon his observing how that at a feast they chose the uppermost rooms , he laid hold of that opportunity to teach the vertue of humility , luke . . and in the same chapter he took the advantage that was offered him by other passages for the instilling of diverse other profitable instructions . and you may find in the four evangelists abundance of observations of this nature . and as it was the business of all his discourses to teach vertue , so was it also of all his actions : he preach'd holiness to mens eyes no less than to their ears , by giving them the most stupendious example in his own person , of all the parts of it . his whole life was one continued lecture of the most excellent morals , the most sublime and exact vertue . for instance ; he was a person of the greatest freedom , affability , and courtesie , there was nothing in his conversation that was at all austere , crabbed or unpleasant . though he was always serious , yet was he never sowr , sullenly grave , morose or cynical ; but of a marvellously conversable , sociable and benign temper . those who had checks from his disciples , as rude and troublesome , were never accused by him for being so , but were most kindly listned to , and lovingly received : even little children , as unwelcome as they were to them , were tenderly embraced , and blest by him . he never blamed any for interrupting him in his discourses , or other business ; nor was put into the least chafe by their so doing , but ever patiently heard them , and sent none of them from him ( supposing they had no ill design in coming to him ) without satisfaction . when he was invited to mens tables ( as little as their chear could tempt him ) he readily went ; nor did he esteem it as disbecoming his gravity to make one at a marriage-feast ; nor to contribute to it himself neither . he did not think himself defiled by bad company , nor baulked the society of publicans and sinners themselves , ( as loathsome as they were to worse men , the pharisees ) but freely in order to the reforming of them sate down , when there was occasion , and conversed with them . his first entertainment of the woman of canaan , as uncivil as it might seem , was nothing less than so ; for the unkind and contemptuous language he gave her , though it was but the same which the iews always bestowed upon those people , proceeded from no contempt of her ; nor was it designed , as the event shewed , in the least to discourage her , but on the contrary , to give her occasion to shew the greatness of her faith , in the answer she returned to it . the ever and anon infirm , imprudent and impertinent talk of his disciples and others , could not at any time put him out of his good temper , but only gave him an opportunity of imparting to them seasonable instructions and wise counsels . the candour also and ingenuity of his spirit did to great admiration discover it self : whereof take this one instance . where as he ( as was said ) forbad censorious judging of other men ; and commanded , consequently , to put the best constructions upon those actions of others that are capable of various interpretations , he hath given us no small encouragement so to do , by his behaviour towards those three disciples , whom he could not perswade for a little while to forbear sleeping , no not in his agony ; as infinitely great obligations as he had laid upon them , to do any thing he should please to desire of them . that their sleeping at such a time looked as exactly as could be like an infallible argument of extreme unconcernedness for their blessed lord , and of excessive coolness of affection to him , especially he having ( i say ) before desired them to watch with him , and given them the reason why he did so : yet for all that , would he impute it to no worse a cause than meer infirmity , nor entertained any ill opinion of them upon that account ; and when they themselves had nothing to say to excuse their fault , he makes this apology himself for them ; the spirit indeed is willing , but the flesh is weak : nay though , for all this , and notwithstanding that friendly expostulation of his with peter , [ couldest thou not watch with me one hour ? ] they fell asleep again , yet did he not at his last return to them pass any censure upon them , but carried it towards them as he was wont to do . and the gentleness and meekness of his disposition was very marvellous : when iames and iohn in a great heat , would have perswaded him to call for fire from heaven after the example of elias to consume the samaritans for their inhospitable and barbarous refusal to give him entertainment , he rebuked them immediately for that revengful motion , and gave them this reply ; ●…e know not what manner of spirit ye are of ; for the son of man is not come to destroy mens lives , but to save them , luke . . and so , silently went his ways , without giving them so much as a lash of his tongue for so rude an affront . never had any one so strong provocations to wrath and revenge , as the blessed jesus ; but never were either so undiscernible in any as they were in him . in his carriage indeed towards the pharisees he might seem to some to be once or twice transported with a fit of unordinary passion , but it would not have become the zeal he had for god and true goodness to behave himself otherwise towards such monstrously immoral wretches and most hatefully conceited and proud hypocrites . nor was his overturning the tables of the money-changers , or whipping the buyers and sellers out of the temple , any other than a very befitting and seemly expression of his just displeasure against those sacrilegious and prophane people . but he was never so concerned for himself , for his own reputation or ought else that belonged to him , as to be put into the least heat by all the ignominious language that was from time to time given him , and the vile reproaches and unsufferable abuses that were heap'd upon him. when he was acosted with a never-to-be-parallel'd impudence by his old disciple iudas in the front of an armed multitude ; who could have forborn to receive such a villainous and intolerably base traytor with the most emphatical expressions of an exasperated and enraged mind ? but with what wonderful mildnes was that monster of ingratitude & dissimulation treated by our dear lord ! the worst words he bestowed upon him being these , iudas , betrayest thou the son of man with a kiss ? nor did he more angrily bespeak the wicked followers than he did their leader , when they rudely assaulted and apprehended him . and so far was he from revenging himself upon them , as able as he was to do it effectually ; and notwithstanding ( as he gave them to understand ) that he could , if he listed , have no fewer than twelve legions of angels imployed in his service , that he wrought a miracle for the healing of the wound that one of them received from the sword of peter ; and withal charged him to put up that weapon . nor was it ever in the power either of the calumniating and black tongues , or rude and cruel hands , of his bitterest enemies to draw from him so much as a reviling or fierce word . but of so rarely moderate a temper and serene spirit was he , that ( as s. peter saith ) when he was reviled , he reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously . he gave his back to the smiters , and his cheeks to them that plucked off the hair , he hid not his face from shame and spitting . he was oppressed and he was afflicted , yet he opened not his mouth ; he is brought as a lamb to the slaughter , and as a sheep before her shearers is dumb , so he opened not his mouth . and thus hath he taught us by the most excellent example to obey those precepts of his whereby the practice of that vertue of meekness and sedateness of spirit towards injurious persons is injoyned on us . nor was his meekness less to be parallel'd or more observable than his great humility ; from whence indeed that proceeded , and was of this no small expression . and especially considering his high descent , most transcendent perfections and infinite worth , it was impossible he should have been so meek as to put up such contemptuous usage and inexpressibly provoking affronts as he did , if his humility were not equal to his other excellencies , if he had not been most lowly minded and of a profoundly submiss spirit . god onely had the glory of all his mighty works , he would not ascribe to himself the least . the father , said he , that dwelleth in me , he doth the works , john . . verily , verily i say unto you , the son can do nothing of himself , but what he seeth the father do : for , whatsoever things he doth , these doth the son likewise , john . . i can of mine own self do nothing ; as i hear , i judge ; and my judgement is just , because i seek not mine own will , but the will of the father which hath sent me , vers . — i do nothing of my self : but as my father hath taught me , i speak these things , john . . though he was king of kings and lord of lords , the prince of the kings of the earth , yet did he hide his greatness , told his disciples that his kingdom is not of this world , and chose the condition of a subject and a private man in it : nor would he be perswaded to assume to himself so much authority , as judging but between two persons in a case of civil right did amount unto . in the above-cited place ( luke . . ) when one desired him , to speak to his brother , that he divide the inheritance with him , he returned him this answer , man who made me a judge or a divider over you ? nay he put himself into the condition , not onely of a private , but also of a mean , a most despicably mean person . as he chose to be born of a mean woman , in the meanest and even vilest of places , a stable , where a manger was his cradle , and brute beasts his chamber-fellows ; so did he afterwards subject himself to his poor mother , and the carpenter her husband . he was not unacquainted , when he was but a child , with the nobility of his descent , the greatness of his extraction , he even then did well understand whose son he was , and that no less a person was his father than the infinite god of heaven and earth ; for said he to ioseph & mary , when after a sorrowful search after him they found him in the temple , wist ye not that i must be about my father's business ? yet notwithstanding he went down with them from ierusalem , and came to nazareth , and was subject unto them , luke . , . and under ioseph , though he knew him to be but his reputed father ( if we may believe * one of the most ancient fathers ) he wrought at his own trade , and , as he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did carpentrywork ; and particularly busied himself in making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ploughs and yokes . again , the persons that he took for his most intimate associates were of no better quality than sorry fishermen , and men of the lowest rank . as for his worldly estate , i cannot say 't was mean , for he had none at all ( that is , but what he was beholden to others for . ) the foxes , said he , have holes , and the birds of the air nests , but the son of man hath not where he may lay his head . and as for employments , he thought not himself too good to undertake the vilest , even one in comparison of which making ploughs and yokes was most gentile , viz. the washing of his disciples feet . in short , so marvellously humble was this infinitely great person , that ( as he saith , matth. . . ) he came not to be ministred unto , but to minister ; and was in this world as one that serveth , luke . . and that , though he was rich , he became poor , that we through his poverty might be rich . that , though he was in the form of god , he thought it no robbery ( or spoil ) to be equal with god ; but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men ; and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross , phil. . , . and our saviour hath declared that he was our pattern both in his meekness and humility ; for , learn ( said he ) of me , for i am meek and lowly in heart , matth. . . and therefore did he submit to that meanest office of a servant ( which was but now mentioned ) that we might from the consideration of his example , not look upon the lowest , whereby we may serve our brethren , as below us : for , after he had washed his disciples feet , and was sate down again , he said thus to them , iohn . . know ye what i have done unto you ? ye call me master and lord , and ye say well , for so i am : if i then your lord and master have washed your feet , ye also ought to wash one anothers feet . for i have given you an example , that ye should do , as i have done unto you . verily , verily , i say unto you , the servant is not greater than his lord , neither he that is sent , greater than he that sent him . if ye know these things , happy are ye if ye do them . considering what hath been said of his chusing so mean and despicable a condition in this world , i need not spend time in shewing what an example he hath given us of contempt of it . never was any one so dead to its pleasures as he was : nor were ever its glories so trampled on by the feet of any , as by our saviour's : and that , not as were the carpets of plato by that cynick diogenes , who was truly enough ( no question ) told by that great philosopher , that he trod under foot the pride of plato , with a greater pride ; for he was guilty of no insolent behaviour either towards great men , or their greatness , nor of any thing that looked in the least like it . but he gave most eminent demonstrations of the mean opinion he had of popularity and applause among men , of titles of honour , and vast revenues , and that he infinitely despised them in comparison of mental endowments and accomplishments . he confuted the idle fancies of the world concerning these and the like things , and disparaged those vain estimations that are founded upon them , in that he chose to be wholly devoid of them , and in the very other extreme to those which abounded with them : whereby he likewise signified how little evil he apprehended in disesteem , reproach and poverty ; which we vain creatures have such frightful conceptions of , and so greatly dread ; in that he did not at all matter them , nor in the least concern himself at them . so great , generous , and gallant a soul had he ; that he was so far from suffering his mind to be at all disquieted with them , that he voluntarily and freely chose them . for it lay in his power to be the richest man under heaven , and most to abound with this worlds goods , if it had so pleased him ; and he could , if he had listed , have been also the most popular person upon earth ; could always have kept the credit which for a while he had among the common people , and gained the like among all sorts : for he had infinitely the advantage above all that ever appeared upon this stage of the word to have raised to himself a most mighty renown , and to be adored by all people . so that the truth of that saying of epictetus , [ they are not the things themselves which so affright and seare men , but the false opinions they have conceived of them , ] is greatly confirmed as to the forementioned reputed evils by our saviour's practice . and this blessed person , chusing so mean and contemptibly poor a condition of life in the world , i need not tell you that he was perfectly contented with it ; nor that he was altogether free ( though he had many times scarcely from hand to mouth ) from thoughtfulness & anxiety of mind concerning his future maintenance . for as he cautioned his disciples against taking thought for their life , what they should eat , what they should drink , and wherewith they should be clothed ; & shewed the folly and sinfulness thereof , as proceeding from distrustfulness of the divine providence , ( matt. . , &c. ) so was he so far from being guilty of that fault himself , that he was no less liberal than he was poor . for when he was provided with a small pittance of victuals , instead of hoarding it up , or being saving of it , he would not think much of spending it upon others whose needs craved it : we read twice of his bestowing the little stock that he and his disciples had gotten between them , upon the hungry multitude , and of his working a miracle to make it hold out among them . and how full he was of charity , and ●…nder compassion , is beyond expression : for as he commended to his disciples and inculcated upon them nothing more , nor scarcely so much ; so in the exercise of no vertue was he more exemplary . we read often of the yerning of his bowels towards miserable mortals , and his pity did always exert it self in acts of mercy . never did any make application to him for deliverance from the evils that did afflict them , that had not their requests granted them : nor were any more forward to beg relief of any kind of him , than he was to bestow it upon them : nay he frequently made poor creatures the objects of his merey before it was sought for by them . it was even his whole business to oblige the world by signal kindnesses , and ( as shall be farther shewn anon ) he continually went up and down doing good either to the bodies or souls of men . nay his charity was of so large and universal extent , that the wicked and unthankful , and even his bitterest enemies , were ( as well as other●… ) very ample partakers of it . whereas the duty of blessing those that curse us , and praying for those that dispitefully use us , is to our corrupt natures one of the harshest and most difficult of any he hath imposed upon us , he hath taken a course by the admirable example he hath herein given us , to make it one of the easiest and most pleasant to us . for the devilish malice that by the vilest of men was exprest towards him , could not in the least imbitter his spirit or harden his heart against them : nor could he be disswaded by it from persisting in doing good to them : but continued to entreat them to accept of life from him , to grieve at their infidelity , and with tears to bewail their most obstinate perverseness . and lastly , when their inveterate and implacable hatred came to vent it self in the cruellest and most barbarous manner imaginable upon him , did he pray to his father for them ; even whilst they were tormenting him , did he beseech him to forgive them ; nay , and in order thereunto laid down his very life for them ; even for them , i say , that took it from him . and this gives occasion to discourse something of his most wonderful patience , & the stupendious submission of his soul to god , which he gave us in his extreme sufferings an example of . we are exhorted , heb. . , . to run with patience the race that is set before us , looking unto iesus the author and finisher of our faith ; who for the joy that was 〈◊〉 before him , endured the cross , despising the shame , &c. the ignominy that was cast upon him by ungodly creatures , he despised ; and as for the excessive tortures felt by him , them he endured : he did not indeed despise these also , but neither did he saint under them ; according 〈◊〉 we are forbidden to do , vers . . of the ●…ow mentioned chapter , my son , despise 〈◊〉 thou the chastisement of the lord , neither saint when thou art rebuked of him ▪ there were on the one hand no stoical rants heard from him , such as that of p●…donius in the presence of pompey ( when he was afflicted with a fit of the gout , or some such disease , ) viz. nihil ●…gis color , &c. o pain , thou art an insignificant thing , i don't matter thee : for we find that our saviour had as quick a sense of pain , as have other men ; and his agony in the garden did so affect his soul , as to force , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clodders of blood through the pores of his body . we read that he was sore amazed , and very heavy ; and he told his disciples that his soul was exceeding sorrowful , even unto death : but yet on the other hand , notwithstanding the immense weight and most heavy pressure of grief his mind suffered under , through his fathers withholding the wonted influences of his love from him , and the intolerable torments of body that he underwent , ( though both in regard of the greatness of his sufferings , and also his most perfect innocence , and therefore non-desert of them , he might have the greatest temptations imaginable to be impatient ) he never uttered a murmuring or discontented word , nor conceived the least displeasure at the divine majesty , or doubted either of his iustice or goodness ; but entirely submitted himself to this his severe dispensation of providence , and willingly acquiefced in it . he prayed indeed to his father , that this bitter cup , if it were possible , might pass from him ; but it was with this condition , that it might seem good to him . and as so much is implied in those words [ if it be possible ] so is it expressed , luke . . where it is said , father , if thou be willing , remove this cup from me : and it immediately followeth ; nevertheless not my will , but thine be done ; according as he hath , in the absolute form he left us , required us to pray . and again , saith he , iohn . . the cup which my father giveth me , shall i not drink it ? and iohn . . after he had put up the forementioned petition to be delivered from that most dismal hour that was approaching near him , he doth as it were , recall it presently , in these words , but for this cause came i unto this hour ; and then puts up this second , father , glorifie thy name : which is plainly as much as if he had said , father , as dreadful and terrifying as the thoughts are of my future sufferings , seeing glory will redound to thy self by them , i am not only contented but also desirous to undergo them . celsus having mentioned that celebrated bravado of anaxarchus to the tyrant of cyprus , when he cruelly pounded him in his mortar ; and the merry saying of epictetus to his master when he brake his leg , and thereupon scoffingly demanded of the christians , what saying like to either of those , was uttered by their god in the midst of his sufferings , origen makes this handsome reply to him , viz. that our saviour's silence , in the midst of the tortures he endured , shewed greater patience and fortitude of mind , than did all the sayings of the greek philosophers in the like cases : and he adds that those words of christ , not as i will , but as thou wilt , were not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the voice of one that patiently suffered , but also that was well pleased with his sufferings , and spake his preference of what was appointed for him by the divine providence before his own desires and natural affections . in the next place , our saviour gave us the most noble and eminent example of love to god , and the devoutest temper of mind towards him . that love of him , with all the heart and soul , mind and strength which he commended to us as our duty , did he himself give the highest demonstrations of . his last mentioned patience , and perfect submission to the divine pleasure under the most dreadful sufferings , is alone sufficient to convince us that his love to his father was most intense : for it was utterly impossible that his will should be so entirely resigned up to the will of god , if his love of him had not been , as sincere , so of the highest degree and absolutely perfect . so his heavenly father might thereby be glorified , he was willing to endure the extremest miseries , that ever were inflicted on any mortal : and indeed his meer well interpreting so severe a providence was a great and very significant expression of no small affection . and besides , it was ( as he told his disciples ) his very meat to do the will of him that sent him , and to finish his work . as he was heartily well pleased to suffer his will ; so he took infinite content , satisfaction and delight in the doing of it . it was to him the most pleasant thing in the whole world to be about his father's business ; and therein he abounded , and was indefatigable . all that he did was referred by him to the honour of god ; and of each of his glorious works he gave him the glory , and him onely : which thing was no less an argument of the ardency of his love , than ( as we have said it is ) of the depth of his humility . in all his ways he acknowledg'd god , and took all occasions to make mention of him , and to speak of his excellent perfections . when the ruler called him but good master ; which was an epithet , had he been but a meer man , he was infinitely worthy of ; as sleight an occasion as this may seem to some , it minded him to speak of god's goodness , and he presently replyed , why callest thou me good ? there is none good ( that is originally and from himself ) but god onely . he was much in delightful converse with god , and in prayer to him , and ever and anon retired from all company for that purpose ; according as he hath enjoyned us to do , mat. . , . and we read luke . . of his continuing on a mountain alone a whole night in prayer . a mighty confidence and trust in god , as it could not but be an effect of our saviour's most passionate love to him , so did he give of it very strange instances . the storm that put his disciples into a dreadful consternation , could not terrifie , nor so much as discompose him ; no , though he was suddenly awaked out of a sound sleep by their dismal cries . when he was hoysed up into the air by his grand adversary , the devil , and set upon a pinacle of the temple , and then by abusing scripture solicited to cast himself down ; as much as he seemed to be abandoned to his power , and under as great a disadvantage as he was through extreme fasting , his mind was as strong as his body weak , his constancy remained unshaken , his thoughts undisordered , and with an undaunted courage he readily replyed to him , it is written again , thou shalt not tempt the lord thy god : matt. . . where you have also two other signal instances of the like nature . by all which he shewed that his trust in god was so invincibly strong , and his adherence to him so inseparably close , that the utmost attempts and fiercest assaults of the devil could have no other effect than to prove them so . our saviour could never be prevailed upon to go the least step out of god's way , in order to his preservation from the most eminent dangers , so firm was his faith in him : and he still doing the things that were pleasing in his sight , he was confidently and undoubtedly assured of the continuance of his presence with him . this he hath himself told us , iohn . . and he that hath sent me , is with me , the father hath not left me alone , for i do always those things that please him . so visible and apparent was his trust in god , that when he was given up to his adversaries most barbarous rage , they themselves could not but take notice of it , and scoffingly when he hung on the cross ( and therefore seemed to be in a desperate condition ) did they upbraid him with it : he trusted in god , said they , let him deliver him now if he will have him , for he said , i am the son of god , mat. . . and where as it hath been objected by some of our saviour's adversaries that a little before his death , he expressed very great distrust , if not perfect despair of his father's love , in that tragical exclamation , my god , my god , why hast thou forsaken me ? there are those that conceive that it may be satisfactorily enough answered , that it is an unreasonable and most barbarous thing to take any advantage from words uttered in the very pangs of death , accompanied with unsupportable torment , to the prejudice of those they are spoken by ; it being not ordinarily supposable that those can be themselves that are in such circumstances ; and why the man jesus , or our saviour according to his humane nature should not be under as great disadvantages as others in such a condition , ( he being ( as was said ) no less sensible of pain than others were ) no reason can doubtless be given by us ; but however we stand not in any necessity of this reply . but i say , secondly , though we should suppose our saviour to be now as perfectly master of his thoughts as he ever was , these words may not be understood in so harsh a sence , for they were but a repetition of the first verse of the . psalm ; and thereby he declared himself to be the true messiah , for whom it is apparent ( and by the antient jews themselves not doubted ) that this psalm was penned ; and is not to be understood to relate to david's case only , but also to his whom he often personated , and was a type of . nor can it be gathered from our saviour's rehearsal of these words , that it is in the least probable that he either concluded or at all doubted that he was utterly rejected and cast off by his father , but the contrary : for several verses in the forementioned psalm do give us assurance that they are not there to be so understood ; for david doth diverse times afterward , not onely pray for , but likewise expresseth good hopes , nay and undoubted assurance of a gracious deliverance , and praiseth god for it too , as if it were already effected . so that this sad complaint of the blessed iesus , as it could not be occasioned by the least distrust , so it may be more than presumed , to have proceeded from the highest and intensest degree of love , which caused in his soul the most pungent and smart sense of his father's hiding his face , and absenting himself ( though but for a while ) from him . but the least favourable interpretation that it is capable of is no worse than this , viz. that our saviour did thereby express how excessive the misery was which he then felt , especially since the word [ lama ] doth signifie how as well as why. but lastly , his dying words and the last he uttered did express his retaining his confidence in god ( as much as he might seem to be cast off by him ) to the very last ; which were these , father , into thine hands i commend my spirit . i will instance in one vertue more wherein our saviour was also singularly exemplary . whereas he advised his disciples to be wise as serpents and innocent as doves , they beheld in his conversation a pattern to walk by in followiug the former as well as the latter part of this advice : nor was the wisdom of the serpent less conspicuous in him , than was the innocence of the dove . prudence is the first of the primitive vertues , or of those from whence all other take their original , and are derived : she is the chief governness of humane actions ; and those which are performed without her direction , do want a main circumstance that is necessary to give them the denomination of truly vertuous . a rash and heady doing of those actions which are for the matter of them praise-worthy , will render them culpable as to the manner of their performance : and he that hath no regard to prudence , though he may do good things , and possibly may some times mean well , yet he will never merit the commendation of a well-doer . i say therefore that our blessed saviour , as he hath by his example , no less than by his doctrine , taught us the exercise of all other vertues , so hath he of this also ; and his prudence did wonderfully discover it self through his whole life . as very great as was his zeal for the glory of god , and the good of men , it was not too strong for , nor over-match'd his reason ; it was not a blind zeal ; but he was ever very careful to give each of his actions their due circumstances . as eagerly as he was bent upon accomplishing the work that he was sent into the world about , he was not for making more haste than good speed . he shewed great prudence in his injunctions , his preaching , and several discourses : he never urged any duties unseasonably , and had a care not to give such severe precepts to his novice disciples as might discourage and overburthen them . he was not for putting a piece of new cloth into an old garment , nor new wine into old bottles . he very wisely timed his discourses ; did not preach all his doctrines at once : what was said of the orator demosthenes , cannot be truly affirmed of him , viz. that he knew what to say well enough , but not what not to say : for as he well understood what doctrines to preach , so did he also what not to preach . he spake the word unto them as they were able to hear it , mark . . and , said he , iohn . . i have yet many things to say unto you , but ye cannot bear them now . he knew both when to speak , and when to hold his peace ; and in whatsoever he said , he considered the genius , temper and capacity of his auditors . he would not cast pearls before swine , as he cautioned his disciples not to do , for this reason , lest they turn again and rend them . when he thought good to deliver those doctrines that were likely to exasperate , as that of the calling of the gentiles and rejection of the jews , &c. he chose to fold them up in parables , unfolding them in private to his disciples , who were fitly disposed for the receiving of them ; and therefore had the favour bestowed upon them to understand the mysteries of the kingdom , as he told them . we find that till he knew his time of suffering was come , he wisely still avoided danger ( wherein he properly shewed the wisdom of the serpent ) one while by withdrawing himself , as matth. . . and at other times ( as was now said ) by concealing those doctrines , which he was well aware the unbelieving jews would be so far from embracing , and making good use of , that they would take occasion from them the more industriously to design his ruine : we read ioh. . . to . that he would not expresly owne himself to be the son of god in any other sense than such a one as he might acknowledge with the least danger ; and concealed that which he very certainly knew would but confirm them in their opinion of him as a wicked blasphemer , and make him so much the more obnoxious to their spight and rage . so far was he from running headlong upon sufferings , and making himself through a rash and indiscreet zeal lyable to those that hated him ; so far was he from being in love with persecution that he did ( as the apostle exhorted the ephesian christians to do ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buy out or gain time , because the days were evil and full of danger . again , how wisely did our saviour from time to time defeat and render unsuccessful , the plots and machinations of the pharisees and his other enemies against him ! we find in matth. . . the herodians ( or those of the jews that adhered to the caesarean and roman authority ) and the pharisees ( who esteemed it as an usurpation ) combining together to intangle him in his talk : and they so ordered their plot , as that they might get an advantage from whatsoever he should say , either to render him obnoxious to herod , and the roman party , or to inrage the most popular and highly esteemed sect of the jews , the pharisees . in order hereunto they cunningly put to him this question , viz. whether it were lawful to pay tribute to caesar ? if he should answer that it was , he would make himself lyable to the latter mischief ; if that it was not , to the former and the far greater . now ( as is to be seen in the , , . verses ) our saviour with such admirable prudence contrived his answer , that ( vers . . ) both factions are said to wonder at it , and to be basfled by it . when they had heard these words , they marvelled and left him and went their way . diverse other instances there are of a like nature ; as in iohn . . to . matth. . . to . matt. . . to , &c. and thus we have sufficiently and fully enough proved , that it was the whole business of our saviour's life to make men in all respects pertuous and holy ; and that thereunto were subservient , as his discourses with them , so his actions likewise and whole behaviour . plus docent exempla quàm praecepta : examples are the most natural and easie way of teaching , and they are so by reason of mankinds being so greatly addicted to imitation ; and , i say , it doth from our past discourse sufficiently appear , that our saviour's whole conversation was a rare exemplification of all kinds of vertue and true goodness . chap. vi. that to make men truly virtuous and holy was the design of christ's unimitable actions , or mighty works and miracles . and that these did not onely tend to promote it , as they were convincing arguments that he came forth from god , but were also very proper to effect it in a more immediate manner . but it cannot be amiss if we moreover adde , that it was not onely the design of our saviour's imitable actions , to teach the world vertue , but also of those which are not imitable , viz. of his miracles and mighty works : and that these did not onely tend to the promoting of that design , as they were convincing and infallible arguments that he came forth from god , but were likewise very proper to effect it in a more immediate manner . for they were not onely argumentative or a proof of the truth of his doctrine , but also instructive , and minded men of their duty . those miracles which he chose to work , were of such a nature , as to be hugely fit to accomplish at one and the same time both these businesses . they were not such as the foolish and carnal jews expected , that is , signs from heaven , that were apt to produce directly no other effect than that of pleasing their childish phansies , or striking their senses with admiration and astonishment by making prodigious and amazing shews and representations before their eyes ; but most of them were expressions of the greatest kindness and charity to mankind . for instance ; his healing the sick of all manner of diseases , his making the lame to walk and the blind to see , and the deaf to hear ; his cleansing the lepers , feeding the hungry , raising the dead , and ejecting of evil spirits out of those that were , miserably possessed with them and tormented by them , &c. in acts . . the apostle expresseth our saviour's working of miracles , by this phrase [ doing good ] who ( saith he ) went up and down doing good , and healing all that were oppressed of the devil . and in his miracles did he give instances of great kindness and good-will even unto those which did least deserve it : for he made use of his divine power for the healing & relief of the disingenuous and unthankful , ill-natured and wicked , as well as of the better-disposed and more worthy persons : therein imitating his heavenly father ( as he required us to do ) who maketh his sun to rise on the evil and on the good , and sendeth rain on the iust and on the unjust , matth. . . and , as i take it , the last miracle , that before he ascended the cross was wrought by him , was the cure of one of those his enemies that came with clubs and staves to apprehend him . and the few miracles besides those that consisted in doing kindnesses to men ( for those we have on record are almost all such ) were such as by which he gave us an example of other vertues : as particularly of piety , trust in god , and zeal for him . of his piety and trust in god his fasting fourty days and fourty nights was a great evidence : it was so of his trust in him and constant adhering to him , as by thus doing he put himself by his father's appointment upon most violent and strong temptations ; in conflicting wherewith ( as hath been shewn ) he came off a most noble conquerour . of his zeal for god was his whipping the buyers and sellers out of the temple no small expression ; and i adde , it was so also of his most gracious and loving respect to the contemned gentiles , whose court ( as master mede and others have most evidently demonstrated ) they were whip'd out of ; they making their house of prayer a den of thieves , as our saviour told them . and this may deservedly be numbered among his miracles , because it is unconceivable how a man unarmed , in no authority , and of mean esteem in regard of his parentage , poverty and low circumstances , should strike such a fear into those people , as to force them without the least offer of resistance to flee before him , if the cause thereof were not extraordinary and more than natural . and even that miracle which might seem the most inconsiderable , namely his causing his disciple peter to catch a fish with a small piece of money in its mouth , was also instructive of a duty ; it being an instance of his loyalty to the supreme magistrate ; for the money was expended in paying tribute , and taken out of the sea in that strange manner for no other purpose . in short , i know no one miracle that our saviour wrought , but over and above its being a seal for the confirmation of his divine mission , it teacheth some one or other good lesson , and is proper for the bettering of the souls of those that seriously consider it . and that great miracle , which after his ascension ( according to his promise ) he shewed in sending the holy ghost , did promote the business of making men holy , in a far higher way than that of example : for the grand & standing office of the spirit in the world , is the exciting in us holy desires , and the assisting of us in the performance of holy actions : it is the making the gospel and all means effectual to the renovation and reformation of our hearts and lives . if it be objected that we read of two miracles , namely , his cursing the fig-tree , and sending the devils into the herd of swine ; which are so far from containing any lessons of morality , or tending to the least good , that they seem to be on the contrary onely of an evil and mischievous consequence . i answer , that as for our saviour's cursing the fig-tree that bare leaves , and had no fruit on it , it was a most significant document unto men , that their profession , which is answerable to bearing leaves , must be joyned with a sutable practice , and have fruit accompanying , or 't will be nothing worth : and fruitless persons were taught by that emblem , what they must look for , if they continued so . but the most pregnant meaning of it is ( as the learned doctor hammond hath shewn ) that the jews which were just like that leafie-tree without fruit at that time on it , a meer professing people , were to expect speedy destruction from him , on supposition that they persisted in their unfruitfulness . it is not once to be imagined that this which our saviour did to the fig-tree was any other than emblematical ; for no one that deserveth but the name of a man , would be guilty of such a piece of impotent revenge , as to wreak his anger on a senseless tree , that was not upon the account of its barrenness , or any thing else , in a capacity of being faulty or blame worthy . and besides it is mentioned in the story as related by s. mark , chap. . . that the time of figs was not yet , or , it was not then a season for figs ; that is , it was not a good fig-year ; which is given as the cause of the tree's being at that time without fruit : and it seems to me very probable , that , that clause was purposely added , that it might be the more easily observed that our saviour's curse was not designed to be terminated in the tree , but that it was pronounced against it onely as it was an apt resemblance of a professor that is barren of good works . so that our blessed lord , who was so meek and forbearing towards wicked and the worst of men , and likewise so very gracious and kind to them , could not be supposed to have been at all , much less so very angry with an innocent vegetable , as to destroy it for no other reason than that he once found no fruit upon it ; but it is evident that he onely took hold of this opportunity to do as i now said . so that this miracle was designed no less than the forementioned to be instructive to the spectators of it , and to all that should afterwards hear or read the story concerning it ; which none could be so dull as not to understand , that had but the least knowledge of him . and as for that other , viz. his sending the devils , which he had ejected out of a poor man , into a herd of swine , and by that means causing them to run violently down a steep hill into the sea , and to perish there : we read , first , that our saviour did not command them , but onely suffered them ( as 't is expressed both by s. mark and s. luke ) at their own request to take possession of those beasts . nor doth the saying unto them , go , ( which is in s. matthew's relation of the story , ) speak any more than a bare permission ; seeing their beseeching him to suffer them to go is there expressed as the occasion of his so speaking . so that the mischief that was done , the devils onely were the authors or the proper cause of . nor , secondly , could our saviour permit this , either to make sport , or to please himself with the destruction of the poor creatures ; for both these were infinitely below him , and perfectly contrary to the seriousness of his spirit , and goodness of his nature ; but there were very weighty and great reasons why he should thus do . as , first , to expose the hateful nature of the devils , and to give men to understand and take notice , how extremely they delight in doing mischief ; which it doth greatly concern the wellfare of our souls , both not to be ignorant of , and well to consider . by this experiment it appeared , that those unclean spirits are so maliciously disposed , and so bent upon mischievousness , as that rather than want objects to vent their spite on , they will be glad to do it upon bruit beasts . but especially the devils most inveterate and deadly hatred to man-kind was hereby shewed ; in that when they were no longer permitted to do them a greater , they were glad of an opportunity to make them the objects of a less mischief : and to procure to them what hurt they were able in their goods , when they ceased to be in a capacity of tormenting them in their minds and bodies . ly , by this means there was a discovery made what a multitude there were of them that possessed that one , or at most ( according to s. matthew ) two persons ; insomuch as that those which were cast out of them were enough to actuate the bodies of a great herd of swine , and consisting of no fewer than about two thousand , as s. mark saith ; and none could tell ( but he that cast them out of the men , and suffered them to enter the swine ) how very many each of these might be possessed with . this was of great importance to be known , in order to the understanding of the greatness of the miracle that was wrought in behalf of the miserable wretches , and to their being made sensible of the exceeding vastness of the deliverance that by their saviour was brought unto them . for though the devils declared that their name was legion , to signifie that they were a very mighty multitude ; yet what they said was too incredible to be received upon the bare word of those which from the very beginning were always liars : but this permission of our saviour gave a plain demonstration that in this saying of theirs they spake the truth . thirdly , these persons were by this means most effectually taught how infinitely they were obliged to the divine providence , in not suffering this huge number of fiends all the time they had possession of them to destroy them ; when as they no sooner entred into the herd of swine , but immediately they dispatch'd them all . fourthly , this permission was also a just punishment to the gaderens to whom those beasts belonged ; who ( as afterward it appeared ) were a generation of covetous muck-worms , and preferred their swine before their souls ; and so likewise it was as effectual and proper a course as could well be taken for their reformation . several other reasons of this action might be instanced in , but these , nay any one of them , may well suffice . so that it is apparent that this miracle was so far from being a mischievous one or of no use , that there was scarcely any one wrought by our saviour , that is so pregnant with profitable instructions , and in so many respects of great importance to the good of our souls as this is . chap. vii . that to make men holy was the design of christ's death , proved by several texts of scripture : and how it is effectual thereunto , discovered in six particulars . fourthly , the making of us holy , as it was the business of our saviour's whole life , so was it also the great end and design of his death . and this are we assured of by abundance of express scriptures ; some few of which we will here produce , romans . . knowing this that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin . corinthians , . . — he dyed for all , that they which live should not henceforth live unto themselves , but unto him which died for them , and rose again . galatians , . . who gave himself for our sins , that he might deliver us from this present evil world , ( viz. from its corrupt practices ) according to the will of god and our father . ephesians , . , , . husbands love your wives , as christ loved the church , and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word , that he might present it unto himself a glorious church , not having spot or wrinkle , or any such thing ; but that it should be holy and without blemish . colossians , . , . and you that were sometimes alienated , and enemies in your minds by wicked works , hath he now reconciled in the body of his flesh through death , to present you holy and unblamable and unreprovable in his sight . titus , . . who gave himself for us , that he might redeem us from all iniquity and purifie to himself a peculiar people zealous of good works . pet. . . for as much as ye know that ye were not redeemed with corruptible things , as silver and gold , from your vain conversation received by tradition from your fathers ▪ but with the precious blood of christ , as a lamb without blemish , and without spot . pet. . . for christ also hath once suffered for sins , the just for the unjust , that he might bring us to god , &c. that is , saith calvin upon the place , that we might be so consecrated to god as to live and die to him . pet. . . who his own self bare our sins in his own body on the tree , that we being dead to sins , should live to righteousness , by whose stripes ye were healed . now the death of christ is greatly effectual to this end of making us holy , these several ways . first , as it gave testimony to the truth of his doctrine ; which ( as hath been shewn ) hath no other design . christ took his death upon it that that was true ; was willing to expose himself in the defence thereof to a most ignominious and painful death . secondly , as the shedding of his blood was a federal right confirming the new covenant , wherein is promised in and through him the pardon of our sins , and eternal happiness , on condition of our sincere repentance , faith and new obedience . so the blood of christ is called the blood of the covenant , heb. . . and the blood of the everlasting covenant , heb. . . thirdly , as it is exemplary of the highest vertue . pet. . . christ also suffered for us , leaving us an example , that we should follow his steps ; who did no sin , neither was guile found in his mouth : who when he was reviled , reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously . the greatest humility and self-denial , the greatest meekness , patience and submission to the divine will , the most wonderful charity , and forgiveness of enemies , &c. are exemplified in our saviour's death ; and so it must needs be very highly effectual towards the promoting of these most excellent graces , and the like , in us , and the expelling and utter extirpating out of us the contrary vices . one would think it impossible that he should be of an haughty spirit and a proud mind , that seriously considers how the onely-begotten son of god humbled himself to the death , even the shameful and ignominious death of the cross : that he should covet great things in the world , that frequently affects his mind with the thoughts of his saviour's emptying himself and becoming poor , that we through his proverty might be made rich , and preferring the death of the vilest of wretches before the life of the greatest and most honourable personages . how can he be vain and frothy , that considers his saviour's horrid agony , what a man of sorrows he was , and how acquainted with griefs ? how can he storm at the receiving of injuries , and swell with indignation against those that offer him incivilities and rudely behave themselves towards him , that fixeth his thoughts upon his saviour's meek putting up the vilest and most contemptuous usages , and considereth how gentle , sedate and lamb-like he was when barbarous villains mocked , buffetted and spit upon him , crowned him with thorns , put a robe in a jear upon his back , and a reed for a scepter into his hand , and at last acted the parts of the most inhumane butchers towards him . one would think it no uneasie matter to perswade our selves to forgive very heartily the spitefullest & most malicious enemies , whilst we take notice that christ shed even his pretious blood for those that carried in their breasts the greatest malignity against him and bare him the most deadly hatred ; that he suffered death for those which in the cruellest manner they were able took away his life . what temptation can be forcible enough to prevail upon us sinners to murmure and repine at the hand of god in the afflictions he inflicts upon us , while we observe how much greater sufferings than ours are , were with profoundest submission to , and likewise the heartiest approbation of the divine will , endured by the not onely perfectly innocent , but also the highly meriting and infinitely well deserving jesus ? fourthly , as the death of christ was likewise a sacrifice for sin , it was in an eminent manner effectual to this great purpose . in the death of christ considered as an expiatory and propitiatory sacrifice , is the offence that god almighty hath taken against sin , and the hatred he bears to it , as well as his love to us sinners , infinitely declared ; in that he would not forgive it to us without the intervention of no meaner an offering than the blood of his onely-begotten son. observe what the apostle s. paul saith to this purpose , rom. . , . whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god , to declare i say at this time his righteousness , that he might be just , and the justifier of him which believeth in iesus . the plain sense of which words ( as i conceive ) is this : that god might at one and the same time demonstrate how holy he is , and how much he hateth sin on the one hand , and how infinitely gracious he is in his willingness to forgive sinners on the other , was christ set forth by him to be a propitiation through faith in his blood . there are many ( and they no adversaries to the doctrine of our saviour's satisfaction ) that do not question but that god could have pardoned sin without any other satisfaction than the repentance of the sinner , ( and in the number of them were calvin , p. martyr , musculus , and zanchy , as might be fully shewn out of their several works , but that this is not a place to do it in ) but he chose to have his son die for it , before he would admit any terms of reconciliation , that so he might perform the highest act of grace , in such a way , as at the same time to shew also the greatest displeasure against sin. and therefore would he thus do , that so he might the more effectually prevent wicked mens encouraging themselves by the consideration of his great mercy , to persist in their wickedness . therefore was christ set forth to be a propitiatory sacrifice for sin , i will not say that his father ( who is perfectly sui juris ) might be put by this means into a capacity of forgiving it , but that it might be a cogent motive , and most prevailing argument to sinners to reform from it . there is an excellent place to this purpose , rom. . . for what the law could not do , in that it was weak through the flesh : god sending his own son in the likeness of sinful flesh , and for sin ( or by the means of sin ) condemned sin in the flesh ; that is , what the precepts of the mosaical law could not do , in that they were weak by reason of the impetuosity of mens fleshly inclinations , that the son of god ( coming in the humane nature , and in all respects becoming like to us , sin onely excepted ) did , and by being a sacrifice for sin ( so the word [ sin ] signifieth in diverse places , as leviticus . . chap. . . cor. . . and , as i suppose , also gen. . . ) condemned sin in his flesh ; he by this means shewing how hateful it is to god , took the most effectual course to kill and destroy it . and moreover the most dearly beloved son of god undergoing such extreme sufferings for our sins , it is evidently thereby demonstrated what dismal vengeance those have reason to expect that shall continue impenitent , and refuse to be reclaimed from them : for saith he , luke . . is they do these things in a green tree , what shall be done in the dry ? if god spared not his own most innocent , holy and onely son , than whom nothing was , or could be , more dear to him , but abandoned him to so shameful and horrid a death for our sins ; how great and severe sufferings may we conclude he will inflict upon those vile creatures , that dare still to live in wilful disobedience to him . and from the death of christ considered as a sacrifice we farther learn , what an esteem god hath for his holy laws , that he would not abate their rigour , nor remit the punishment due to the transgressors of them , without a consideration of no meaner value than the most pretious blood of his own son. and lastly , in that christ hath laid down his life at the appointment of god the father for the purpose of making an atonement of sin , this gives all men unspeakably greater assurance of the pardon of true penitents than the bare consideration of the divine goodness could ever have done : and so by this means have we the greatest encouragement that our hearts can wish to become new men and return to obedience ; and have all ground of jealously and suspicion removed from us , that we have been guilty of such heinous and so often repeated impieties , as that it may not become the holiness and justice of god to remit them to us though they should be never so sincerely forsaken by us . in the death of our saviour thus considered , are contained ( as we have seen ) the strongest and most irresistible arguments to a holy life ; and i farther adde , such as are no less apt to work upon the principle of ingenuity that is implanted in our natures , than that of self-love . for who that hath the least spark of it , will not be powerfully inclined to hate all sin , when he considereth , that it was the cause of such direful sufferings to so incomparably excellent a person , and infinitely obliging a friend as christ is ? who but a creature utterly destitute of that principle , and therefore worse than a brute beast , can find in his heart to take pleasure in the spear that let out the heart-blood of his most blessed saviour ; and to carry himself towards that as a loving friend , which was ( and still is ) the lord of glory's worst enemy ? again , hath jesus christ indured & done so much for our sakes , and are we able to give our selves leave to render all his sufferings and performances unsuccessful by continuing in disobedience ? can we be willing that he should do and suffer so many things in vain , and much more do our parts to make him do so ? is this possible ? nay hath he been crucified for us by the wicked iews , and don 't we think that enough ? but must we our selves be crucifying him afresh by our sins , and putting him again to an open shame by preferring our base lusts before him , as the iews did baral bas ? hath he expressed such astonishing love to us in dying for us , and wo'nt we accept of it ? which we certainly refuse to do so long as we live in sin. hath he purchased eternal salvation for us , and such great and glorious things as eye hath not seen , nor ear heard , and which have not entered into the heart of man , to be conceived by him ; and can we perswade our selves to be so ungrateful to him , as well as so wanting to our-selves , as to refuse to receive these at his hands on those most reasonable terms on which he offers them ? hath he bought us with such a price ; and can we refuse to be his servants , and rather chuse to be the slaves of sathan , the devil's drudges ? where can we find so many strongly inciting motives to hate and abandon all sin , as are contained , and very obvious in the death and sufferings of our saviour for it ? fifthly , the death of our saviour is in a special manner effectual to the making of us in all respects vertuous and holy , as he hath thereby procured for us that grace and assistance that is necessary to enable us so to be . in regard of his humbling himself as he did , and becoming obedient to the death of the cross , hath god highly exalted him , and given him a name that is above every name ; that at the name of jesus every knee should bow , of things in heaven , and things in earth , and things under the earth : and that every tongue should confess that jesus christ is lord , to the glory of god the father , phil. . , , . now by vertue of the authority he is by this means invested and dignified with , and particularly as he is king of his church , hath he sent the holy ghost to sanctifie us , to excite us to all holy actions , and to assist us in the performance of them . sixthly , the death of christ doth also apparently promote this great design , as by his patient submitting to it he vindicated god's right of sovereignity over all his creatures , and the power he hath to require what he pleaseth , and to dispose of them as seems good to him . whereas the first adam by contumacy , pride and rebellion did put an high and unsufferable affront upon the authority of his maker , and his wretched posterity followed his example , and have by that means done what lay in them to render his right to their obedience questionable ; this blessed second adam by acting directly contrary , viz. by obedience , humility , & subjecting himself to the divine pleasure in the severest expressions and significations of it , hath done publiquely and before the world an infinite honour to his father : and his absolute right of dominion over his whole creation , and the power he hath to prescribe to it what laws he judges sitting ( which was before so eclipsed by wicked sinners ) hath he by this means in the most signal manner manifested and made apparent . and of what force this is to promote our holiness and universal obedience , the dullest capacity may apprehend . from what hath been said it appears to be a most plain , and unquestionable case , that our saviour in his death considered according to each of the notions we have of it , had an eye to the great work of making men holy , and that this was the main design which he therein drove at . and i now adde , that where as it is frequently affirmed in the holy scriptures , that the end of christ's death was also the forgiveness of our sins , & the reconciling of us to his father , we are not so to understand those places where this is expressed , as if these blessings were absolutely thereby procured for us , or any otherwise than upon condition of our effectuall believing , and yielding obedience to his gospel . nor is there any one thing scarcely which we are so frequently therein minded of , as we are of this . christ died to put us into a capacity of pardon ; the actual removing of our guilt is not the necessary and immediate result of his death , but suspended till such time as the forementioned conditions , by the help of his grace , are performed by us . but moreover , it is in order to our being encouraged to sincere endeavours to forsake all sin , and to be universally obedient for the time to come , that our saviour shed his blood for the pardon of it : this was intended in his death as it is subservient to that purpose ; the assurance of having all our sins forgiven upon our sincere reformation , being a necessary motive thereunto . therefore hath he delivered us from a necessity of dying , that we might live to god ; and therefore doth god offer to be in his son jesus reconciled to us , that we may thereby be prevailed with to be reconciled to him . therefore was the death of christ designed to procure our justification from all sins past , that we might be by this means provoked to become new creatures for the time to come . observe to this purpose what the divine author to the hebrews saith , chap. . , . if the blood of bulls and goats , and the ashes of an heifer sprinkling the unclean , sanctifieth to the purifying of the flesh : how much more shall the blood of christ , who through the eternal spirit ofsered himself without spot to god , purge your consciences from dead works ( for what end ? it follows ) to serve ( or in order to your serving ) the living god. and thus much may suffice to be spoken concerning the design of our saviour's death . chap. viii . that it is onely the promoting of the design of making men holy , that is aimed at by the apostles insisting on the doctrines of christ's resurrection , ascension and coming again to judgement . i might in the next place proceed to shew , that the resurrection of our saviour did carry on the same design that his precepts , promises and threatnings , life and death aimed at ; but who knows not that these would all have signified nothing to the promoting of this or any other end , if he had always continued in the grave , and not risen again as he foretold he would . if christ be not risen , saith the apostle , cor. . . then is our preaching vain , and your faith is also vain . so that whatsoever our saviour intended in those particulars , the perfecting and final accomplishment thereof must needs be eminently designed in his resurrection . the apostle peter tells his country-men the jews , acts . . that , to them first god having raised up his son iesus , sent him to bless them in turning every one of them from his iniquities . but farthermore we find the doctrine of christ's resurrection very much insisted on , by s. paul especially , as a principle of the spiritual and divine life in us ; and proposed as that which we ought to have not onely a speculative and notional , but also a practical and experimental acquaintance with . and he often telleth us , that it is our duty to find that in our souls which bears an analogy thereunto . he saith , phil. . . that it was his ambition to know ( or feel within himself ) the power of his resurrection , as well as the fellowship of his sufferings ; to have experience of his being no longer a dead but a living jesus by his inlivening him , and quickening his soul with a new life . and again he saith , rom. . . that , therefore we are buried with him by baptism unto death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life ; that is , christians being plunged into the water in baptism signifieth their undertaking , and obliging themselves in a spiritual sence to die and be buried with jesus christ ( which death and burial consist in an utter renouncing and forsaking of all their sins ) that so answerably to his resurrection , they may live a holy and a godly life . and it followeth , vers . . for if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection ; that is , if we are ingrafted into christ by mortification to sin , and so imitate his death , we will no less have a resemblance of his resurrection , by living to god , or performing all acts of piety and christianity . and then from vers . . to . he thus proceeds : now if we be dead with christ , we believe that we shall ( or we will ) also live with him : knowing that christ , being raised from the dead , dieth no more , death hath no more dominion over him . for in that he died , he died unto sin once ( or for sin once for all ) but in that he liveth , he liveth unto god , ( that is , in heaven with god : ) likewise reckon ye your selves to be dead indeed unto sin , but alive unto god through iesus christ our lord ; that is , after the example of his death and resurrection account ye your selves obliged to die to sin , and to live to the praise and glory of god. and the same use that the apostle here makes of the resurrection of our saviour , he doth also elsewhere of his ascension and session at the right hand of god , coloss. . . . if ye then be risen with christ , seek those things which are above , where christ sitteth at the right hand of god ; set your affections on things above , not on things on the earth : for you are dead ( that is in profession , having engaged your selves to renounce your past wicked life ) and your life is hid with christ in god , &c. that is , and the life you have by embracing the christian religion obliged your selves to lead , is in heaven where christ is . so that this sheweth the informations the gospel gives us of these things to be intended for practical purposes , and incitements to holiness . and christ's resurrection with his following advancement we are frequently minded of , to teach us this most excellent lesson , that obedience , patience and humility are the way to glory ; and therefore to encourage us to be followers of him , to tread in his holy steps , and make him our pattern . this we have in the fore cited place , phil. . , , , &c. and hebr. . , . we are exhorted to lay aside every weight , and the sin which doth so easily beset us , and to run with patience the race that is set before us : looking unto iesus the author and finisher of our faith , who for the joy that was set before him , endured the gross , despising the shame , and is set down at the right hand of the throne of god. and vers . . to consider him that endured such contradiction of sinners against himself ( that is especially how he is now rewarded for it ) l●…st we be weary and faint in our minds . and that the meaning of our being so often minded of our saviour's coming again to iudgement , is to stir us up to all holiness of conversation , who can be so ignorant as not to know ? for we are sufficiently told that we must be judged according to our works , especially such works , as the hypocrites of this age do most despise & leave to be chiefly performed by their contemned moralists ; as appears from m●… . . . to the end of the chapter . and , lastly , that is very certain , which is intimated in the page of the free discourse , namely , that all the doctrines of the gospel , as merely speculative as some at the first sight may seem to be , have a tendency to the promoting of real righteousness & holiness , and are revealed for that purpose . but as i did not there , so neither will i here proceed to shew it , in all the several instances , or in any more than i have now done : and that for the reason that is there given . but besides i conceive that what hath been discoursed already in this section , is abundantly sufficient to demonstrate what we have undertaken , viz. that to make men truly vertuous and holy , is the design , the main and onely design of christianity . sect . ii. upon what accounts the business of making men holy came to be preferred by our saviour before any other thing , and to be principally designed by him . chap. ix . two accounts of this : the first , that this is to do the greatest good to men . and that the blessing of making men holy , is of all other the greatest , proved by several arguments , viz. first , that it containeth in it a deliverance from the worst of evils ; and sin shewed so to be . i proceed in the next place to shew how it comes to pass , that of all other good things , the making man-kind truly vertuous and holy , is the grand and special design of christianity . there are these two accounts to be given of it . first , this is to do the greatest good to men. secondly , this is to do the best service to god. first , the making of us really righteous and holy is the greatest good that can possibly be done to us . there is no blessing comparable to that of purifying our natures from corrupt affections , and induing them with vertuous and divine qualities . the wiser sort of the heathens themselves were abundantly satisfied of the truth of this : and therefore the only design they professed to drive at in their philosophy was the purgation , and perfection of the humane life . hierocles makes this to be the very definition of it : and by the purgation of mens lives , he tells us is to be understood , the cleansing of them from the dregs and silth of unreasonable appetites ; and by their perfection , the recovery of that excellency which reduceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the divine likeness . now the blessing of making men holy , is of all the greatest , first , because it contains in it a deliverance from the worst of evils . those are utterly ignorant of the nature of sin , that imagine any evil greater than it , or so great . it was the doctrine of the stoicks that there is nothing evil but what is turpe & vitiosum , vile and vicious . and tully himself who professed not to be bound up to the placita of any one sect of philosophers , but to be free-minded and to give his reason it s full scope and liberty , takes upon him sometimes most stiffly and seemingly in very good earnest to maintain it & dispute for it . but as difficult as i find it to brook that doctrine as they seem to understand it , that more modest saying of his in the first book of his tusculan questions hath without doubt not a little of truth in it . viz. that there is no evil comparable to that of sin. hierocles a sober philosopher , and very free from the high-flown humour and ranting genius of the stoicks , though he would allow that other things besides sin , may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very grievous and difficult to be born , yet he would admit nothing besides this to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly evil ; and he gives this reason for it , viz. because that certain circumstances may make other things good , that have the repute of evils ; but none can make this so . he saith that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ well ] can never be joyned with any vice , but so may it with every thing besides : as it is proper to say concerning such or such a person , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is well diseased , he is well poor , that is , he is both these to good purpose , behaving himself in his sickness and poverty as he ought to do ; but ( proceeds he ) it can never be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he doth injury well , or he is rightly and as becomes him intemperate . now that wickedness is the greatest of evils , is apparent , in that it injures mens better part , their souls , whereas it lyeth in the power of no other ( as the now mentioned philosopher also observeth ) so to do . do i say , it injures them ? that 's too gentle a word , it even marrs and spoils them , as again that person doth in another place speak . other evils may ruine our bodies , our fortunes , &c. and may , i confess , by that means disquiet and disturb our souls ; but they can be depraved by nought but sin , this alone can deprive them of the image of god wherein consists their excellency . and when i say that sin undoes our souls and sin only , i say that this and this alone undoes our-selves : for ( as saith the same brave man , ) thy soul is thy-self ; thy body thine ; and all outward things , thy body's . and the excellent simplicius speaking of death , hath this saying , that it is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil to our bodies , not to us . and this both the stoicks and platonists do much insist upon , and make great use of it . they stick not to tell us , that it is improper to say that a man consists of two parts , whereof the body is one ; and that this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a constituent part of man , but onely his instrument : that it is but our prison wherein we are confined , our leather-bag , our satchel , our case , our sheath , our house , our cloathing , and the like . and we find such a notion of the body in the holy scriptures , as well as in the heathen writings . s. paul also calls it our cloathing , our earthly house , our tabernacle , cor. . , . s. peter calleth his body , this tabernacle ; i think it meet , ( saith he ) so long as i am in this tabernacle , &c. pet. . . knowing that shortly i must put off this tabernacle , vers . . so that other evils have that denomination because they are so to such things onely ( immediately i mean ) as belong to our-selves , but sin is an immediate evil , and the greatest imaginable to our very selves ; in that in whomsoever it is entertained , it changes the man's nature , spoils his constitution and makes him quite another thing : from a lovely , noble and excellent , it transforms him into an ignoble , base and contemptible creature . we are not ignorant what names the scripture bestoweth upon wicked men , even those of the uncleanest and most impure beasts . there is no such filthiness ( said cicero ) as the f●…ditas turpificati animi , that of an unclean soul : and the philosophers used to express vice by turpitudo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthiness , as being that which is infinitely disbecoming , below and unworthy of humane nature . and the wise man in his book of the proverbs saith , that a wicked man is loathsome , and cometh to shame . there is no such hideous monster in nature as a reasonable creature living in contradiction to the dictates of his understanding , trampling under-foot the eternal laws of righteousness , and opposing himself to the known will of the great sovereign of the world , of him in whom he liveth , moveth and hath his being , to whom alone he is obliged for all he is or hath , and for the capacity he is in of having any thing for the future which for the present he is destitute of . a body in which the head and feet have exchanged places , is not more deformed and monstrous than is a vitious soul : for her superiour and governing part is subjected to , and lorded over by her inferiour and that which was designed by nature to be kept in subjection and governed . her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the pythagoraeans phrase it ) or holder of the reins , and ruling faculty , is become the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reined in and ruled faculty . i adde moreover , that well may sin be said to spoil and marr mens souls , for we read in the writings of the apostles that it kills them . she that liveth in pleasures is dead , while she liveth , tim. . . you hath he quickened who were dead in trespasses and sins , eph. . . s. iude speaking of certain ungodly wretches , saith , that they are twice dead , v. . and the very same notion had diverse of the heathens also . pythagoras used to put a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or empty coffin in the place of that scholar that left his school , to betake himself to a vicious and debauch'd life , as thereby signifying , that he was dead , dead as to his nobler part . and his followers tell us that the souls of men died , when they apostatized from god , and cast off the divine life . and such a one , as in whom sin reigneth , may be called a dead man , because according to them , the definition of a man belongs not to him , nor doth he any longer deserve the name of a reasonable creature . the philosopher we have so often quoted , ( and shall have occasion to do it oftener ) will have wickedness to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the reasonable nature : and simplicius doubts not to assert , that a man that is drowned in sensuality , hath no more of reason in him , than a brute creature . to return to god and to a right mind , to be without god and without understanding , were of one and the same signification with those excellent men . and our saviour tells us that the prodigal came to himself when he resolved upon returning to his father's house ; as if that while he persisted in disobedience , he was as very a brute , as were those whose husks he fed on , and had utterly lost his understanding faculty . though that last saying of simplicius may seem somewhat hyperbolical , yet this following , one of hierocles hath not the least tittle of a figure in it , viz. that wicked men do render the reason that remaineth in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more base and wretchedly contemptible than the vilest slave . they use it altogether in matters of very bad , or ( at best ) of most mean concern ; and therefore as upon that account , it were better , so upon this it would be even as well , if they had none at all : for the sagacity that is in beasts is not less serviceable to them , than is the reason of a wicked man to him : nay had he onely that sagacity that is observable in many unreasonable creatures , it might stand him in as much stead as his reason doth , and perhaps more . so that from what hath been discoursed it appeareth very evidently that wickedness is the worst , incomparably the worst of evils ; that it is so in its own nature , as well as in its consequences : and therefore to deliver us from it , by purifying our lives and natures is to confer upon us the greatest blessing , and consequently is an undertaking , of all others , the most worthy of the son of god. chap. x. the second argument , viz. that the blessing of making men holy is accompained with all other that are most desireable , and which do best deserve to be so called : particularly with the pardon of sin , and god's special love. and that those things which sensual persons are most desirous of , are eminently to be found in that blessing . secondly , this is the greatest blessing , because it is accompanied with all other that are most desireable , and which do best deserve to be so called . where sin is sincerely forsaken , it will certainly be pardoned : the nature of god is such as that he is ready to be reconciled to a true convert . they are our iniquities alone that make ( or can make ) a separation betwixt us and our god , and our sins onely that hide his face from us : but the cause being removed , the effect ceaseth . when the divine grace that is offered to sinners , becometh effectual to the turning any one from his evil ways , god's favour doth naturally return to him : even as naturally as doth the sun's light into those places , where that which before intercepted between it and them , is taken away . he is of so infinitely benign and gracious a nature , that no man can continue an object of his displeasure one moment longer than while he is uncapable of his favour ; and nothing , i say , but sin and wickedness ( as he hath often enough assured us ) can make men so . nay a holy soul is ever the object also of his dearest and most special love . he is not onely friends with , but also takes pleasure in those that fear him , psalm . . he is said to make his residence within such persons , so great is the delight that he taketh in them . isaiah . , . thus saith the lord , the heaven is my throne , and the earth my footstool , where is the house that ye build unto me ? and where is the place of my rest ? for all those things have mine hand made , and all those things have been , saith the lord : but to this man will i look , even to him that is poor and of a contrite spirit , and trembleth at my word . john . . iesus said unto him , if any man love me , he will keep my words , and my father will love him , and we will come unto him , and make our abode with him . and it is said particularly of him that dwelleth in love ( which is the fulfilling of the law ) that he dwelleth in god , and god in him . and i might shew that the heathens themselves had this very notion . it was a saying used by the pythagoraeans ; that god hath not in the whole earth a more familiar place of residence than a pure soul. and apollo is brought in thus speaking , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to dwell in heaven doth not more please me , then within the souls of pious mortal men . and hierocles which reciteth that verse doth himself assert , that god hateth no man ; but as for the good man , he embraceth him with an extraordinary and surpassing affection . the righteous lord loving righteousness , his countenance cannot but behold the upright . wheresoever he finds any impressions of true goodness , as he cannot but highly approve of them , so is it not possible but that they should attract his singular love to those which are the subjects of them : according to that measure and proportion that any one participates of his goodness , he must needs have a share in his grace and kindness . a holy person is a man after god's own heart , as his servant david was said to be : he is a man that carrieth his image , and bears a resemblance to him , and upon that account he cannot fail to be very dearly beloved by him . now i need not go about to prove that there is no blessing whatsoever but is implyed in an interest in the divine love , and especially in such a love as that which we have shewed good men are made the objects of . it might be here shewn also that those things which sensual and carnal persons are most desirous of , viz. riches , honours and pleasures , are eminently to be found in the blessing we are now discoursing of , and indeed those which best deserve to be so called and are in the properest sense so , no where else . nothing inricheth a man like the graces of god's holy spirit : what s. peter said of meekness , is true of all the vertues ; they are in the sight of god ( and he judgeth of things as they are ) of great price . they are called gold tryed in the fire , rev. . . the true and our own riches , luk. . . which is as much as to say , that these only are ours , and all but these are false and counterfeit . these inrich our souls , which alone ( as was said ) deserve to be called our-selves , and will abide by us when all other have bid adieu to us . these do as much excel in true value and worth all those things which the world calls riches , as do our immortal spirits transcend our frail and corruptible carkasses . it was one of the maximes of the stoicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the wise ( whereby they meant the truly virtuous ) man is the onely rich man. and tully hath this saying upon it . a mans chest cannot properly be called rich , but his mind onely : and though thy coffer be full , so long as i see thee empty , i shall not think thee a rich man. and saith hierocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all things that are without a mans soul , are but little and insignificant trifles . and the righteous , saith solomon , is more excellent than his neighbour ; or he is of greater worth than any other person that is not righteous , prov. . . nothing , again , makes men so honourable as doth vertue and true goodness , or at all truly so . seeing he and he alone that is indued with it , lives up to his highest principle , like a creature possessed of a mind and reason ; nay this man is moreover ( as was said ) like to god himself , and imitates his glorious perfections . and therefore well might wisdom say as she doth , prov. . . riches and honour are with me . to overcome our unruly lusts , and keep in subjection all impetuous desires and inordinate appetites , makes us more deservedly glorious than was alexander or iulius caesar : for he that thus doth , hath subdued those that mastered those mighty conquerours . and such a one hath praise of god , of the holy angels , and of all men that are not fools , and whose judgments he hath cause to value . he that is slow to anger , is better than the mighty ; and he that ruleth his spirit , than he that taketh a city , proverbs . . and no pleasures are comparable to those that immediately result from vertue & holiness : for that man's conscience is a very heaven to him that busieth himself in the exercise thereof . while we do thus , we act most agreably to the right frame and constitution of our souls , and consequently most naturally ; and all the actions of nature are confessedly very sweet and pleasant . this also very many of the heathens had a great sense of ; even those of them which much doubted of another life wherein vertue is rewarded , commended very highly the practice of it , for this reason , that it is sibi praemium a reward to it self . simplicius in his comment upon epictetus hath this observable saying , that , the observation of the rules of vertue in that book prescribed will make men so happy and blessed even in this life , that they shall not need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to be promised any reward after death , though that also will be sure to follow . these things , i say , might be insisted on in this place ▪ but they are such large and spacious fields of discourse , that should we make any considerable entrance into them , we shall find it no easie matter to get out of them . i therefore proceed . chap. xi . the third argument , viz. that whatsoever other blessings a man may be supposed to have that is utterly destitute of holiness , they cannot stand him in so much stead , as only to make him not miserable . and all evil and corrupt affections shewed to be greatly tormenting in their own nature , and innumerable sad mischiefs to be the necessary consequents of yielding obedience to them . thirdly , whatsoever other blessings a man may be supposed to have , that is utterly destitute of this of holiness , they cannot stand him in so much stead as but to make him not miserable . we may by the first particular , and what was said upon it , be sufficiently convinced of the truth of this : but i rather add , that sinful lusts are extremely troublesome , disquieting , and painful . the wicked ( saith the prophet isaiah ) is like the troubled sea which cannot rest , whose waters cast up mire and dirt . the labyrinths that sin involves men in , are innumerable ; its ways are so full of intricate turnings and windings , that they sadly perplex those poor creatures that walk in them , and it is impossible but that they should do so . the greatest outward inconveniences and disastrous misfortunes are very frequently ( as might be largly shewn ) occasioned by them , but vexations of mind , and troublesome thoughts are the constant and never failing effects of them . tully in the forementioned book , saith thus to the vitious man , thy lusts torment thee , all sorts of cares oppress thee , and both day and night torture thee . and hierocles saith that , it is necessary that the worst life should be most miserable , and the best most pleasant and delightful . covetousness and ambition put mens minds upon the rack to contrive ways of inriching and advancing themselves : and when they have attained to so large a proportion of earthly profits , or so high a degree of honour as they at first designed , they are so far from being at ease and rest ( as they vainly promised to themselves they should ) that their cravings encrease as do their fortunes , and in the middest of their abundance they continue in the same streights that at first afflicted them . nay so impetuous is the fury of those lusts , that they drive them into still greater , and cause in their souls that are possessed by them a more pungent and a quicker sense of want than they felt when their condition was most mean , and their estate at the lowest . nor is this mischief any other than a most natural and unavoidable consequent of forsaking god ( who is , as the scriptures call him , the rest , and ( as plato ) the center of souls ) and of seeking satisfaction in such things , as are infinitely too little for their vast capacities : which the forementioned are , and all worldly enjoyments . what a multitude of tormenting cares is independency on god and distrust of his providence perpetually attended with ? how impossible is it to give a comprehensive and just catalogue of the many mischiefs and miseries that are the necessary products and genuine off-spring of intemperance and lasciviousness ? solomon enumerates some of the evils that are the fruits of the former of these , prov. . but to give a perfect account of them would be an endless work . and as for the latter , besides the loathsome and painful disease that is ordinarily the consequent of satisfying the cravings of that filthy vice , the unclean person is continually in a restless condition , and as it were , in a constant fit of a burning feaver ; and the evil accidents that are occasioned by it are so many , that they are not neither to be reckoned up . the epicuraeans , though they placed mans chief happiness in corporeal pleasures , did strictly notwithstanding forbid adultery , for this reason because ( as they said ) in stead of performing its promise of pleasure , it robs men of it . he that is proud and highly conceited of himself , is disordered and discomposed by the least sleighting word , or neglect of respect , and ( i had almost said ) by the smallest commendation of his neighbour too : and it lyeth in the power of any sorry creature , when he list , to afflict him . the inward sad effects of envy and malice are sufficiently observable in the dismal countenances of those that are under the power of them ; and these hateful and devilish lusts do eat into and prey upon the very hearts of those in whose breasts they lodge , and are like fire in their bosomes uncessantly torturing them : not to say any thing of the many outward and ●…st direful mischiefs that are caused by a 〈◊〉 satisfaction of them . in short , there is not any one inordinate affection , but is so disturbing and disquieting a thing in its own nature , that it cannot but make those who are in subjection to it , though they should have never so many good things to set against it , exceeding miserable in this , as well as in the other world . so that had our saviour come into the world , onely upon such a design as the carnal jews expected their messia would , viz. that of making us partakers of a meer temporal happiness , he must in order to the succeeding of it chiefly have concerned himself to make us holy . if it were possible ( as it hath been shewn it is not ) that a wicked man should have god's pardon , this would not make him cease to be miserable ; all it could signifie would be no more than an exemption from being immediately by him punish'd ; but though the divine majesty should not in the least afflict him , his very lusts would be of themselves no light punishment , but such as under which he could never enjoy himself in this life , but wil be found to be intolerable in the life to come : seeing there will then be nothing to be met with that can at all suite with his sensual inclinations , or that will have any aptness in it to please and gratifie them : whereas now all places abound with such things as are fit for that purpose ; as are able , i say , to gratifie , though not to satisfie such appetites . so that this man's condition in the future state must needs be very exactly like to his , that is even parcht and dried up with excessive thirst , but can by no means obtain wherewithal to quench it ; no nor yet so much as a little to slake it , and mitigate the pain of it ; as he in this state very frequently makes a shift to do . were it possible that christ's righteousness could be imputed to an unrighteous man , i dare boldly affirm that it would signifie as little to his happiness , while he continueth so as would a gorgeous and splendid garment to one that is almost starved with hunger , or that lieth rackt by the torturing diseases of the stone or cholick . and could we suppose such a man to be never so much an object of the divine benevolence , nay & complacency too ( as there is nothing than this latter less supposeable ) this could not make him , he continuing wicked , so much as not miserable : he being rendered by his wickedness utterly uncapable of such effects of the love of god , as could have upon him so good an influence . nay farther , were our phansies so very powerful , as that they could place him even in heaven it self ; so long as he continueth unturned from his iniquities , we could not imagine him happy there ; nay he would carry a hell to heaven with him and keep it there . it is not the being in a fine place , that can make any one cease to be miserable ; but the being in a good state ; and the place heaven without the heavenly state , will signifie nothing . an unhealthful and diseased body will have never the more ease for residing in a princes court , nor will a sick and unfound soul have an end put to its unhappiness , though it should live for ever in the presence of god himself . that saying to this purpose doth well deserve our repeating which i find in the excellent book called the causes of the decay of christian piety ; alas , what delight would it be to the swine to be wrapped in fine linnen , and laid in odours : his senses are not gratisied by any such delicacies , nor would he feel any thing besides the torment , of being withheld from the mire . and as little complacency would a brutish soul find in those purer and refined pleasures , which can only upbraid , not satisfie him . it is not to be doubted that such habits of soul as men carry hence with them , they shall keep in the other state ; and therefore if we leave this earth with any unmortified and reigning lusts , they will not only make us uncapable of the happiness of heaven , but also of any happiness . for there will be ( as was but now intimated ) no satisfaction or so much as gratification of carnal and brutish , and much iess of devilish appetites in the coelestial mansions : and therefore they cannot be otherwise than very grieviously painful to the person that is fraught with them ; though i say we could suppose him to be safely possessed of those glorious habitations . to summ up all i shall say on this argument , i fear not to assert , that omnipotency it self cannot make a wicked person happy , no not so much as negatively so ( except he should be annihilated ) any otherwise than by first giving him his grace for the subduing and mortification of sin in him : and that to deliver one from all misery while sin is vigorous in his soul , and bears the sway there , is not an object of any power , and implieth in it a palpable and apparent contradiction . for misery is no less of the essence of sin and wickedness , than is light of the sun ; so that it is impossible they should ever be separated from one another , but that they must like the twins of hippocrates , live and die together . chap. xii . the fourth argument , viz. that holiness being perfected is blessedness it self ; and the glory of heaven consists chiefly in it . this no new notion ; some observations by the way from it . but in the last place , well may we call holiness the greatest of blessings , for when it is perfected , it is blessedness it self , and the glory of heaven is not only entailed upon it , but doth chiefly consist in it . beloved ( saith s. iohn ) now are we the sons of god ; but it doth not appear what we shall be ; but this we know that when he appeareth , we shall be like him &c. as if he should say , i cannot tell you particularly and distinctly what the bl●…ness of the other life will be but thi●…●… am sure of , that like●… to god is the 〈◊〉 notion of it ; and that it consists , for the substance thereof , in a perfect resemblance of the divine nature . the happiness of heaven doth not lie in a mere fixing of our eyes upon the divine perfections , and in admiring of them , but mainly in so beholding and contemplating them , as thereby to be changed into the express and lively image of them : and in having so affecting a sense of gods infinite justice and goodness , purity and holiness , , as will make the deepest impressions of those most amiable qualities in our own souls . the glory that heaven conferreth upon its inhabitants , consists nothing so much in an external view of god and christ , as in a real and plentiful participation of their glorious excellencies , whereby are chiefly to be understood those , that are implyed in that general word holiness : for as for their other attributes such as knowledge , power , &c. the devils themselves who are most of all creatures unlike them , have a large measure of them . this blessedness principally implyeth a rapturous love of god , a feeling as well as understanding the goodness that is in him ; an inseparable conjunction of all the faculties of our souls with him , and a perfect assimilation of our natures to him . the felicity of heaven is an operative thing , full of life and energy , which advanceth all the power of mens souls into a sympathy with the divine nature , and an absolute compliance with the will of god , and so makes him to become all in all to them . so that the happiness of heaven , and perfect holiness , are by no means to be accounted things of a different nature , but two several conceptions of one and the same thing , or rather two expressions of one and the same conception . all that happiness ( as said the learned and pious mr. iohn smith ) which good men shall be made partakers of , as it cannot be born up upon any other foundation than true goodness , and a god-like nature within us , so neither is it distinct from it . neither are we to look upon this as any upstart or late notion , for our antient divines have long since taught it in this saying that was frequently used by them , viz. grace is glory begun , and glory is grace perfected . and i cannot but by the way observe that those which have considered this , will need no other argument to satisfie and convince them , that that talk of some [ that it is mere servile obedience , and below the ingenuity and generosity of a christian spirit , to serve god for heaven , as well as for the good things of this life only ] is very grossely ignorant , very childish prattle : for , to serve god in hopes of heaven according to its true notion , is to serve him for himself , and to express the sincerest , and also the most ardent affection to him , as well as concernment for our own souls . and therefore it could do no other than infinitely become the son of god himself to endure the cross , and despise the shame , for the joy that was set before him , taking that joy in no other sence than hath been generally understood , viz. for the happiness of heaven consisting in a full enjoyment and undisturbed possession of the blessed deity : nor is there any reason why we should enquire after any other signification of that word which may exclude this . and on the other hand , to be diligent in the service of god for fear of hell , understanding it as a state perfectly opposite to that which we have been describing , is in a like manner from a principle of love to god and true goodness , as well as self-love , and is no more unworthy of a son of god , than of a mere servant . and thus , the truth of this proposition , that to make men holy , is to confer upon them the greatest of blessings , by the little that hath been said is made plainly apparent . chap. xiii . the second account of our saviour's preferring the business of making men holy , before any other , viz. that this is to do the best service to god. an objection answered against the author's discourse of the design of christianity . it remains secondly to be shewn , that to promote the business of holiness in the world , is to do god almighty the best service : and this will be dispatcht in a very few words . for is it not without dispute , better service to a prince to reduce rebels to their allegiance , than to procure a pardon under his seal for them ? this is so evidently true , that to do this latter , except it be in order to the former business , is not at all to serve him , nay it is to do him the greatest of disservices . i need not apply this to our present purpose . and therefore to be sure the work of making men holy and bringing over sinners to the obedience of his father , must needs have been much more in the eye of our blessed saviour , than that of delivering them from their deserved punishments , simply and in it self considered : for his love to him will be ( i hope ) universally acknowledged to be incomparably greater than it is to us , as very great as ' t is . none can question , but that by our apostacy from god , we have most highly dishonoured him , we have robbed him of a right that he can never be willing to let go , viz. the obedience that is indispensably due to him as he is our creator , continual preserver , our infinitely bountiful benefactor and absolute soveraign . and therefore it is as little to be doubted , that christ would in the first place concern himself for the recovery of that right . and but that both works are carried on together , and inseparably involved in each other ; he must necessarily be very greatly and far more solicitous about the effecting of this design , than of that of delivering wicked rebels from the mischiefs and miseries they have made themselves lyable to , by their disobedience . so that laying all these considerations together , what in the world can be more indisputable , than that our savious chief and ultimate design in coming from heaven to us , and performing and suffering all he did for us , was to turn us from our iniquities , to reduce us to intire and universal obedience , and to make us partakers of inward , real righteousness and true holiness ? and we cannot from this last discourse but clearly understand , that it is most infinitely reasonable , and absolutely necessary that it should be so . but now if after all this it be objected , that i have defended a notion concerning the design of christianity , different from that which hath hitherto been constantly received by all christians , viz. that it is to display and magnifie the exceeding riches of god's grace to fallen mankind in his son jesus : i answer that he will be guilty of very great injustice towards me , that shall censure me as labouring in this discourse to propagate any new notion : for i have therein endeavoured nothing else but a true explication of the old one , it having been grossly misunderstood , and is still by very many to their no small prejudice . those therefore that say , that the christian religion designeth to set forth and glorifie the infinite grace of god in jesus christ to wretched sinners , and withall understand what they say ; as they speak most truly , so do they assert the very same thing that i have done . for ( as hath been shewn ) not only the grace of god is abundantly displaied and made manifest in the gospel to sinners for this end , that they ●…ay thereby be effectually moved and perswaded to forsake their sins : but also the principal grace that is there exhibited , doth consist in delivering us from the power of them . whosoever will acknowledge sin to be ( as we have proved it is ) in its own nature the greatest of all evils , and holiness the chiefest of all blessings , will not find it easie to deny this . and besides ( as we have likewise shewn ) men are not capable of god's pardoning grace , till they have truly repented them of all their sins , that is , have in will and affection sincerely left them : and also that if they were capable of it , so long as they continue vile slaves to their lusts , that grace by being bestowed upon them cannot make them happy , nor yet cause them to cease from being very miserable , in regard of their disquieting and tormenting nature , in which is laid the foundation of hell it self . the free grace of god is infinitely more magnified , in renewing our natures , than it could be in the bare justification of our persons : and to justifie a wicked man while he continueth so , ( if it were possible for god to do it ) would far more disparage his iustice and holiness , than advance his grace and kindness : especially since his forgiving sin would signifie so little , if it be not accompanied with the destruction of it . in short , then doth god most signally glorifie himself in the world , when he most of all communicates himself , that is , his glorious perfections , to the souls of men : and then do they most glorifie god , when they most partake of them , and are rendered most like unto him . but because nothing is , i perceive , more generally mistaken , than the notion of gods glorifying himself , i will adde something more for the better understanding of this , and i am conscious to my self that i cannot do it so well , as in the words of the excellent man we a while since quoted , mr. iohn smith sometimes fellow of queens college in cambridge ; when god seeks his own glory , he doth not so much endeavour any thing without himself : he did not bring this stately fabrick of the universe into being , that he might for such a monument of his mighty power , and beneficence gain some panegyricks or applause from a little of that fading breath which he had made . neither was that gracious contrivance of restoring lapsed men to himself a plot to get himself some external hallelujahs , as if he had so ardently thirsted after the lauds of glorified spirits , or desired a quire of souls to sing forth his praises : neither was it to let the world see how magnificent he was . no , it is his own internal glory that he most loves , and the communication thereof which he seeks : as plato sometimes speaks of the divine love , it ariseth not out of indigency , as created love doth , but out of fulness and redundancy : it is an overflowing fountain , and that love which descends upon created beings is a free efflux from the almighty source of love : and it is well-pleasing to him that those creatures which he hath made , should partake of it . though god cannot seek his own glory so , as if he might acquire any addition to himself , yet he may seek it so , as to communicate it out of himself . it was a good maxime of plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no envy in god , which is better stated by st. james , god giveth to all men liberally , and upbraideth not . and by that glory of his which he loves to impart to his creatures , i understand those stamps and impressions of wisdome , justice , patience , mercy , love , peace , joy and other divine gifts which he bestoweth freely upon the minds of men . and thus god triumphs in his own glory , and takes pleasure in the communi●…ion of it . i proceed now to consider what useful inferences may be gathered from our past discourse . sect iii. an improvement of the whole discourse in diverse inferences . chap. xiv . the first inference . that it appears from the past discourse that our saviour hath taken the most effectual course for the purpose of subduing sin in us , and making us partakers of his holiness . where it is particularly shewed that the gospel gives advantages infinitely above any those the heathens had , who were privileged with extraordinary helps for the improvement of themselves . and . that the good principles that were by natural light dictated to them , and which reason rightly improved perswaded them to entertain as undoubtedly true , or might have done , are farther confirmed by divine revelation in the gospel . . that those principles which the heathens by the highest improvement of their reason could at best conclude but very probable , the gospel gives us an undoubted assurance of . this shewed in four instances . . four doctrines shewed to be delivered in the gospel , which no man without the assistance of divine revelation could ever once have thought of , that contain wonderful inducements , and helps to holiness . the first of which hath five more implyed in it . first , it appears from what hath been said to demonstrate that our saviour's grand design upon us in coming into the world was to subdue sin in us , and restore the image of god , that consisteth in righteousness and true holiness , to us ; that he hath taken the most effectual course imaginable for that purpose ; and that his gospel is the most powerful engine for the battering down of all the strong holds that sin hath raised to it self in the souls of men , and the advancement of us to the highest pitch of sanctity that is to be arrived at by humane nature . this ( as hath been shewn ) was the business that the philosophy of the heathens designed to effect ; but alas what a weak and inefficacious thing was it , in comparison of christ's gospel : wherein we have such excellent and soul-enobling precepts most perspicuously delivered ; and moreover such mighty helps afforded to enable us , and such infinitely pressing motives and arguments to excite us to the practice of them . and it will not be amiss if we particularly shew , what exceeding great advantages christians have for the attaining of true vertue , and the sublimest degrees of it too in this state attainable , above any that were ever vouchsafed to the world by the divine providence , before our saviour's descent into it . and ( not to make a formal comparison between the christian and best pagan-philosophy , this not deserving upon innumerable accounts to be so much as named with that , & much less to dishonour the religion of our saviour so far as at all to compare it with any of those which were professed by heathenish nations , or that of the impostor mahomet , which as well as those , in not a few particulars tends greatly even to corrupt and deprave mens natures ) we will discourse according to our accustomed brevity ▪ first , what advantages the gospel gives us above those which such heathens , as were privileged with extraordinary helps for the improvement of their understandings , had ; and secondly , above those which god's most peculiar people , the children of israel , were favoured with . first , as for those the gospel containeth above such as the best and most refined heathens enjoyed , it will be worth our while to consider first , that the good principles that were by natural light dictated to them , and which reason rightly improved did perswade them to entertain as undoubtedly true , or might have done , are farther confirmed by divine revelation in the gospel to us . as , that there is but one god , that he is an absolutely-perfect being , infinitely powerful , wise , iust , merciful , &c. that we owe our lives and all the comforts of them to him , that he is our sovereign lord , to whom absolute subjection is indispensably due , that he is to be loved above all things ; and the main and most important particular duties which it becomes us to perform to him , our neighbour and selves . we christians have these things as plainly declared from heaven to us , and as often repeated and inculcated , as if there were no other way to come to the knowledge of them but that of revelation . so that ( as hath been shewn in the free discourse , pag. . ) what the heathens took pains for , and by the exercise of their reason learnt , we have set before our eyes , and need but read it in order to our knowledge of it . it is true , for our satisfaction whether the holy scriptures are divinely inspired , and have god for their author , it is necessary that we employ our reason , except we can be contented to be of so very hasty and easie a belief as to give credit to things , and those of greatest concernment too , we know not why ; or to pin our faith on our fore-fathers sleeves ; and so to have no better bottome for our belief of the bible , than the turks have for theirs of the alcoran . but although it is necessary that we should exercise here our discursive faculty , if we will believe as becomes creatures indued with reason , yet this is no tedious task , nor such as we need much belabour our brains about . an unprejudiced person will soon be abundantly satisfied concerning the scripture's divine authority , when he doth but consider how it is confirmed , and how worthy the doctrine contained in it is of him whose name it bears . now , i say , this little pains being taken for the establishment of our faith in the holy scripture , we cannot but be at the first sight assured of the truth of the contents of it . for no man in his wits can in the least question the veracity of him , whom even natural light assures us can be no other than truth it self . secondly , those good principles that the heathens by the greatest improvement of their reason could at best conclude but very probable , are made undoubtedly certain to us christians by revelation ; as , first , that of the immortality of our souls . the vulgar sort of heathens who were apt to believe any thing that was by tradition handed down to them , ( 't is confessed ) did not seem to doubt of the truth of this doctrine , but to take it for granted ; which ( no question ) is also to be imputed to the special providence of god , and not merely to their credulity . but the more learned and sagacious , that would not easily be imposed on , nor believe any farther than they saw cause , though by arguments drawn from the notions they had truly conceived of the nature of humane souls they have diverse of them undertaken to prove them immortal ; yet could their arguments raise the best of them no higher than a great opinion of their immortality ▪ cato read plato of the immortality of the soul , as he lay bleeding to death , with great delight ; but that argues not that he had any more than great hopes of the truth of it . socrates did so believe it , that he parted with this life in expectation of another ; but yet he plainly and ingenuously confessed to his friends , that it was not certain . cicero , that sometimes expresseth great confidence concerning the truth of it , doth for the most part speak so of it , that any one may see that he thought the doctrine no better than probable . he discourseth of it in his book de senectute as that which he rather could not endure to think might be false , than as that which he had no doubt of the truth of . and after he had there instanced in several arguments which he thought had weight in them for the proof thereof , and expressed a longing to see his ancestors , and the brave men he had once known , and which he had heard of , read and written of , he thus concludes that whole discourse , if i erre in believing the souls immortality , i erre willingly ; neither so long as i live will i suffer this errour which so much delights me , to be wrested from me . but if when i am dead , i shall be void of all sense , as certain little philosophers think , i do not fear to have this errour of mine laught at by dead philosophers . but now the gospel hath given us the highest assurance possible of the truth of this doctrine ; life and immortality are said to be brought to light by it : he who declared himself to be the son of god with power , gave men a sensible demonstration of it in his own person , by his resurrection from the dead , and ascention into heaven : and both by himself , and his apostles ( who were also indued with a power of working the greatest of miracles for the confirmation of the truth of what they said ) did very frequently , and most plainly preach it . secondly , the doctrine of rewards and punishments in the life to come ( which is for substance the same with the former ) according to our behaviour in this life , the learned heathens did generally declare their belief of ; which they grounded upon the justice , holiness and goodness of the divine nature . they considered that good men were often exercised with great calamities , and that bad men very frequently were greatly prosperous , and abounded with all earthly felicities : and therefore thought it very reasonable to believe that god would in another life shew his hatred of sin , and love of goodness , by making a plain discrimination between the conditions of vertuous and wicked persons , by punishing these , and rewarding those without exception . but this , though it was , in their opinion , a very probable argument , yet they looked not on it as that which amounted to a demonstration . for they could not but be aware , that that doctrine which was so generally received by them , viz. that vertue is in all conditions a reward , and vice a punishment to it self , did very much blunt the edge of it : and that other very harsh one , that all things besides vertue and vice are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither good nor evil , did render it ( as the perfect stoicks did seem too well to understand ) too too insignificant . but i must confess that hierocles , who ( as hath been said ) did not admit that notion , but in a very qualified sence , saith of those that think their souls mortal ( and consequently that vertue will hereafter have no reward ) that when they dispute in the behalf of vertue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they rather talk wittily , than truly and in good earnest . the excellent socrutes himself , when he was going to drink off the fatal drug , thus said to those that were then present with him , i am now going to end my days , whereas your lives will be prolonged ; but whether you or i upon this account are the more happy , is known to none but god only : intimating that he did not look upon it as absolutely certain that he should have any reward in another world , for doing so heroically vertuous an act , as chusing martyrdom for the doctrine of the unity of the godhead . but now , what is more frequently or clearly declared in the gospel , than that there will be rewards and punishments in the world to come sutable to mens actions in this world ? than , that christ will come a second time to judge the world in righteousness , and that all must appear before his iudgment-seat , to receive according to what they have done , whether it be good , or whether it be evil , cor. . . thirdly , that mens sins shall be forgiven upon true repentance , from the consideration of the goodness and mercy of god , the heathens were likewise perswaded , or rather hoped : but we christians have the strongest assurance imaginable given us of it , by the most solemn and often reiterated promises of god himself ; and not onely that some or most , but also that all without exception , and the most heinous impieties upon condition of their being sincerely forsaken , shall in and through christ be freely forgiven to those that have been guilty of them . fourthly , the doctrine of god's readiness to assist men by his special grace in their endeavours after vertue , could be no more , at the best , than probable in the judgement of the heathens : but we have in the gospel the most express promises thereof made to us , for our infinitely great encouragement . tully in his book de naturâ deorum saith , that their city rome , and greece had brought forth many singular men , of which it is to be believed none arrived to such a height nisi deo juvante , but by the help of god. and after he tells us , that nemo vir magnus sine aliquo afflatu divino unquam fuit , no excellent man was ever made so but by some divine afflation . and pythagoras in his golden verses exhorts men to pray unto god for assistance in doing what becomes them . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and hierocles ( with whom i confess my self so enamoured , that i can scarcely ever forbear to present my reader with his excellent sayings , when there is occasion ) he , i say , upon this clause of pythagoras , hath a discourse , concerning the necessity , of our endeavours after vertue on the one hand , and of the divine blessing to make them successful on the other , which i have often admired . and even seneca himself , very unlike a stoick , saith , bonus vir sine deo nemo est , &c. no man can be made good without god , for can any one raise up himself without his help ? but none of these could have the least assurance , that god would not deny his special assistance to any that seriously seek after it , especially since men have brought themselves into a state of imbecillity and great impotence through their own default . but this , i say , the gospel gives all men very serious offers of , and assures them if they be not wanting to themselves , they shall obtain . hence our saviour saith , ask , and it shall be given unto you : seek and you shall find : knock , and it shall be opened unto you . for every one that asketh , receiveth ; and he that seeketh , findeth ; and to him that knocketh , it shall be opened . if a son shall ask bread of any that is a father , will he give him a stone ? or if he ask a fish , will he for a fish give him a serpent ? or if he ask an egge , will he offer him a scorpion ? if ye then being evil , know how to give good gifts unto your children ; how much more shall your heavenly father give the holy spirit unto them that ask him , luke . , &c. and the same thing is told us by s. iames in these words chap. . . if any of you lack wisdom , let him ask it of god , that giveth to all men liberally , and upbraideth not , and it shall be given him . antoninus the philosopher puts men upon praying for a good mind above all things , but all the encouragement he could give was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and see what will come of it . thirdly , we have other doctrines made known to us by the gospel , which no man could ever without divine revelation in the least have dream'd of . as , first , that god hath made miserable sinners the objects of such transcendent kindness , as to give them his onely-begotten son. and there are these five doctrines implied in this , which are each of them very strong motives and incentives to holiness , viz. . that god almighty hath made such account of us , and so concerned himself for our recovery out of that most wretched condition we had by sinning against him plunged our selves into , as to send his own son from heaven to us to shew us on what terms we may be recovered , and also in his name even to pray and beseech us to comply with them . that he should send no meaner a person than one who was the brightness of his glory , and the express image of his person , by whom also he made the world , upon this errand , is such a motive to holiness as one would think no sinner could be able to stand out against . that god should send an embassadour from heaven to us to assure us that he is reconcileable , and bears us good-will , notwithstanding our high provocations of him , and to lay before us all the parts of that holiness which is necessary to restore our natures to his own likeness , and so to make us capable of enjoying blessedness ; and most pathetically moreover to entreat us to do what lieth in us to put them in practice , that so it may be to eternity well with us ; and that this embassadour should be such a one also as we now said , never was there so marvelous an expression of the divine love ; and therefore one would even conclude it perfectly irresistible by all persons that have not extirpated out of their natures all ingenuity . . that this son of god conversed upon equal terms with men , and was incarnate for their sakes . great is the mystery of godliness , god manifested in the flesh. that he should become the son of man , submit to be born of a woman , is a demonstration that god is so far from having cast off humane nature , that ( as much as it is depraved ) he beareth a very wonderful good-will still to it , and hath a real desire to readvance and dignifie it : even this simply considered and without joyning with it the consideration of the design of it , might make us conclude this ; seeing that christ's taking our nature is the bringing of it so near to the divine , as to lodge it therewith in one and the self-same person . and therefore , besides the motive to holiness drawn from god's infinite love therein expressed , this doctrine containeth another very powerful one , viz. that it must needs be a most notoriously vile thing to dishonour our nature by sin and wickedness , and far more so than it was before the incarnation of jesus christ ; in that it may now by the means thereof be properly said , that it is in his person advanced above even the nature of angels ; for him who is invested with it do they themselves worship . and how can any christian while he considereth this , be able to forbear thus to reason with himself ? shall i by harbouring filthy lusts debase that nature in my own person , which god hath to such an infinite height exalted in his son's ? god forbid . what an additional motive is this , to do as pythagoras advised his scholars , in these words , above all things revere and stand in awe of thy self . do nothing that is disbecoming and unworthy of so excellent a nature , as thine is . . that this son of god taught men their duty by his own example , and did himself perform among them what he required of them . now that he should tread before us every step of that way , which he he hath told us leadeth to eternal happiness , and commend those duties which are most ungrateful to our corrupt inclinations , by his own practice ; our having so brave an example is no small encouragement to a chearful performance of all that is commanded . for how honourable a thing must it needs be to imitate the onely begotten son of god , nay and one who is likewise god himself ? how glorious to follow such a pattern ? those which have any thing in their souls of true generosity , cannot but find themselves by the consideration hereof , not a little provoked to abandon all sin , and to set themselves very heartily to the performance of whatsoever duties are imposed upon them . and as for those which we are so apt to look upon as unworthy of us , and too low for us ( such as meek putting up of affronts , and condescending to the meanest offices for the serving of our brethren ) how can his spirit be too lofty for them , that considers christ's was not . now these are all such motives and helps to holiness , the like to which none but those who have the gospel , ever had . . that this son of god was an expiaatory sacrifice for us . we have already shewn what cogent arguments to all holy obedience are herein contained . . that this son of god being raised from the dead , and ascended into heaven is our high priest there , and ever lives ( as the author to the * hebrews saith ) to make intercession with his father for us . the heathens , it is confessed , had a notion of daemons negotiating the affairs of men with the supreme god ; but they could never have imagined in the least that they should be so highly privileged , as to have one who is the begotten son of this god , and infinitely above all persons dear to him , for their perpetual mediator and intercessor . i need not say what an encouragement this is to an holy life . and as the doctrine of god's giving his son , which containeth the five forementioned particulars , is such as the highest improvement of reason could never have caused any thing like it to have entered our thoughts , or that is comparable thereunto for the effectual provoking of men to the pursuance of all holiness of heart and life , so secondly , the doctrine of his sending the holy ghost , to move and excite us to our duty , and to assist , chear , and comfort us in the performance of it , may go along with it . how could it have once been thought , without divine revelation , that a person indued with the divine nature , and infinite power and goodness should take it upon him as his office and peculiar province to assist mens weakness in the prosecution of vertue ? but this doth the gospel assure us of ; as also that those which do not resist and repel his good motions shall be sure to have alwaies the superintendency of this blessed spirit , and that he will never forsake them , but abide with them for ever , and carry them from one degree of grace to another , till at length it is consummate and made perfect in glory . and to this i adde thirdly , the doctrine of our union with christ through this spirit : which union ( to speak in the words of the learned dr. patrick in his mensa mystica ) is not only such a moral one as is between husband and wife , which is made by love ; or between king and subjects , which is made by laws ; but such a natural union as is between head and members , the vine and branches which is made by one spirit or life dwelling in the whole . the apostle saith cor. . , . as the body is one and hath many members ; and also the members of that one body , being many , are one body , so also is christ ; for by one spirit are we all baptized into one body . now see what use the apostle makes of both these cor. . , , . know you not that your bodies are the members of christ ? shall i then take the members of christ , and make them the members of an harlot ? god forbid . and then he thus proceeds in the and verses , what , know you not that your body is the temple of the holy ghost , which is in you , which ye have of god , and ye are not your own , but ye are bought with a price : therefore glorifie god in ▪ your body and in your spirit , which are god's . what helps and incitements we have to the perfecting of holiness in the fear of god , from these two doctrines , is inexpressible . lastly , the doctrine of the unconceivably great reward , that shall be conserred upon all good and holy persons , which the gospel hath revealed , is such as could not possibly by the mere help of natural light enter into the thoughts of those that were strangers to it . we are therein assured not only of another life , and that good men shall therein be rewarded , but likewise that the reward that shall be conferred upon them , shall be no less than an hyperbolically hyperbolical weight of glory : as are the words of s. paul cor. . ●… . those that overcome , are promised that they shall sit with christ on his throne , even as he overcame and is set down with his father on his throne , rev. . . in short , the happiness that our saviour will reward all his faithful disciples with , is so expressed , as that we are assured it is inexpressible , and likewise far exceeding the short reach of our present conceptions : of which their souls are not only to partake , but their bodies also , they being to be made ( as vile as they are in this state ) like the glorious body of jesus christ , and though sown in corruption and dishonour to be raised in ●…lory , cor. . now though , as we said , the learned heathens did many of them by the exercise of their reason make it probable to themselves that their souls were immortal , and that in another world vertuous persons shall be richly rewarded ; yet no reasoning of theirs could ever enable them so much as to conjecture that this reward shall be such an immensely great one , as that the gospel assures us of : there being an infinite disproportion betwixt the best services that the most vertuous persons are in a possibility of performing , and such a reward as this is : and it being also impossible that so great a felicity as that of the soul only , should be a necessary and natural result from the highest degrees of holiness that are attainable in this low and imperfect state . but yet it is too well known to be concealed that the pythagoraeans and platonists do speak very great things of the happiness of heaven ; and those of them that discourse intelligibly concerning it , do give in the general the gospel-notion of it . i have found simplicius somewhere in his comment on epictetus calling it an eternal rest with god. and the pythagoraean verses conclude with these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when from this body thou' rt set free , thou shalt mount up toth ' sky : and an immortal god shalt be , nor any more shalt die . where by [ thou shalt be an immortal god ] the commentator hierocles understands , thou shalt be like to the immortal gods , and by them he meaneth , as appears by his comment upon the first verse , those excellent spirits that are immediately subordinate to their maker the supreme god , and the god of gods , as he calls him ; by which he seemeth to understand the same with those called in the scripture arch-angels ; for i find that he gives the name angels to an order next below them . so that , according to him , it was the pythagoraean doctrine , that good men shall , when they go to heaven , be made in state and condition like to those that are likest to god almighty . but how they should learn this by mere natural light , is unimaginable . that which is most probably conjectured is , that they received these with several other notions from the antient traditions of the hebrews . but as for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the splendid body , and spiritual vehicle they talk of , they mean not that glorious coelestial body , which the apostle tells us this terrestial one shall be changed into , but , a thin subtile body , which they say the soul even while it is in this gross one is immediately inclosed in : and which being in this life well purified from the pollution it hath contracted from its case of flesh , the soul taking its flight from thence with it , enjoyeth its happiness in it . but , i say , the change of this vile into a glorious body they were perfectly strangers to . now what an unspeakable encouragement to holiness is the happiness which the gospel proposeth to us , and gives us assurance of also , that the now mentioned or any of the philosophers could never by the best improvement of their intellectuals have conceived to be so much as likely to be attainable by mankind ? and who would still serve their filthy lusts , and in so doing be the vilest of slaves here , that looks to reign with the king of the world for ever hereafter ? he that hath this hope in him , saith s. iohn , purisieth himself even as he is pure . iohn . . and what hath been spoken of the greatness of the reward which is promised in the gospel to obedient persons , may be said also of the punishment it threateneth to the disobedient . it would make ( one would think ) even an heart of oak , and the most hardened sinner to tremble and shake at the reading of those expressions it is set forth by . some of the philosophers do speak very dreadful things concerning the condition of wicked men in the other world ; but they fall extremely short of what the gospel hath declared . but i confess a discourse on this head will not very properly come in here . for mere reason might make it exceedingly probable that so highly aggravated sins as those which are committed against the gospel are , shall be punish'd as severely , if impenitently persisted in , as is declared by our saviour and his apostles they shall be . but however it is no small awakening to us christians , that we have such an undoubted assurance from god himself , what we must expect , if we will not be prevailed upon by all the means afforded us for our reformation , but shall notwithstanding them persevere in the neglect of known duties , and in the allowance of known wickedness . chap. xv. that the gospel containeth incomparably greater helps for the effecting of the design of making men inwardly righteous and truly holy , than god's most peculiar people , the israelites , were favoured with . where it is shewed . . that the gospel is infinitely more effectual for this purpose than the mosaical law was . . and that upon no other accounts the jewes were in circumstances for the obtaining of a thorow reformation of life and purification of nature , comparable to those our saviour hath blessed his disciples with . in the second place , it is the clearest case that the gospel of our saviour containeth incomparably greater helps and advantages for the effecting of the great work of making men really righteous and truly holy , than god's most peculiar people , the israelites , whom he knew and favoured above all the nations of the earth , were partakers of . first , nothing is plainer than that the gospel is infinitely more effectual for this purpose , than the mosaical law was . for indeed that was directly designed only to restrain those that were under the obligation of it from the more notorious sins . it was added ( saith the apostle ) because of transgression , till the seed should come &c. gal. . . iustin martyr saith particularly of the sacrifices , that the end of them was to keep the jews from worshipping idols , which trypho also , though a jew that greatly gloried in the law , acknowledged . they were an extremely carnal and vain people , exceedingly prone to be bewitched with the superstitions of the gentiles ; god gave them therefore a pompous way of worship that might gratifie their childish humour , and so keep them from being drawn away with the vanities of the heathens among whom they dwelt : and he gave them , withall , such precepts inforced with threatnings of most severe and present punishments , as might by main force hold them in from those vile disorders , immoralities and exorbitances that had then overspread the face of the woefully depraved & corrupted world . it is certain that the law of moses , strictly so called , did properly tend to make them no more than externally righteous ; and whosoever was so , and did those works it enjoined ( which they might do by their own natural strength ) was esteemed according to that law and dealt with as just and blameless ; and had a right to the immunities and privileges therein promised . but much less was it accompanied with grace to indue the observers of it with an inward principle of holiness .. and the apostle s. paul expresseth this as the great difference between that law and the gospel , in calling this the spirit , and that the letter , as he several times doth . not that god , who was ever of an infinitely benign nature , and love it self ( as s. iohn describes him ) was wanting with his grace to well-minded men under the old-testament ; or that the jews were all destitute of an inward principle of holiness ; nothing less : but the law which moses was peculiarly the promulger of , did not contain any promises of grace , nor did the obligation thereof extend any farther than to the outward man. but there ran ( as i may so express my self ) a vein of gospel all along with this law , which was contained in the covenant made with abraham and his seed , by virtue of which the good men among the jews expected justification and eternal salvation , and performed the substance of those duties which the new testament requireth , and which were both by moses and the prophets , at certain times , and upon several occasions urged upon them . but as for this law of moses considered according to its natural meaning , it is called a law of a carnal commandment , heb. . . and the services it imposed , weak and beggerly elements , gal. . . and a law which made no man perfect , heb. . . its promises therefore were only temporal ; upon which account the author to the hebrews saith , that the gospel is established on better promises . nor was justification before god obtainable by it , as s. paul frequently sheweth ; and therefore did account the righteousness of it very mean and vile in comparison of that which the gospel indued men with . no man could be acquitted by the severest observance of this law from any other than civil punishments , nor were its sacrifices able to make the offerers perfect as pertaining to the conscience , heb. . . and though it be true ( as mr. chillingworth observeth in his sermon on gal. . . ) that the legal sacrifices were very apt and commodious to shadow forth the oblation and satisfaction of christ ; yet this use of them was so mystical and reserved , so impossible to be collected out of the letter of the law ; that without a special revelation from god , the eyes of the israelites were too weak to serve them to pierce through those dark clouds and shadows , and to carry their observation to the substance . so that ( proceeds he ) i conceive those sacrifices of the law in this respect are a great deal more beneficial to us christians : for there is a great difference between sacraments and types : types are onely useful after the antitype is discovered , for the confirmation of their faith that follow . as for example , abraham ' s offering of isaac by faith did lively represent the real oblation of christ ; but in that respect was of little or no use till christ was indeed crucified ; it being impossible to make that history a groundwork of their faith in christ. the like may be said of the legal sacrifices . and for a clear understanding of the direct use of this law , i refer the reader to that sermon : where it is fully , and ( in my opinion ) as judiciously discoursed as i have ever elsewhere met with it . secondly , nor were these special favourites of heaven upon any other accounts in circumstances for the obtaining of a thorow reformation of life , renovation and purification of nature , comparable to those which our saviour hath blessed his disciples with . for though they had ( as we said ) for the substance the same spiritual precepts which are enjoyned in the gospel over and above the mosaical law ; yet these were inforced by no express promises of eternal happiness , or threatnings of eternal misery : nor was so much as a life to come otherwise than by tradition , or by certam ambiguous expressions ( for the most part ) of their inspired men , or by such sayings as onely implyed it , and from which it might be rationally concluded , discovered to them : as for instance , in that place particularly , where god by his representative , an angel , declared himself to his servant moses to be the god of abraham , the god of isaac , and the god of iacob ; from whence our saviour inferred that doctrine for this reason , that god is not the god of the dead , but of the living . and that the notices they had hereof were not very plain and clear , is apparent , in that there was a sect among them , viz. the sadduces , that professed to disbelieve it ; and yet , notwithstanding , were continued in the body , and enjoyed the privileges of the jewish church . but that one forecited assertion of the apostle , tim. . . putteth this out of all question , viz. that christ hath brought life and immortality to light through the gospel . from whence we may assuredly gather thus much at least , viz. that in the gospel is manifestly revealed life and immortality which was never before made known so certainly . i adde moreover that the israelites were required to keep at such a distance from all other nations , that they could not but be by that means greatly inclined to morosity , self-conceitedness , and contempt of their fellow-creatures : and were ever and anon employed in such services as naturally tended , through the weakness of their natures , to make their spirits too angry and fierce , not to say cruel . as for instance , that of destroying god's and their enemies , and sometimes their innocent children too , and the cattle that belonged to them . and several connivances and indulgences they had ( as in the cases of divorce and polygamy and revenge ) which did not a little conduce to the gratifying of sensuality , and the animal life in them : all which are taken away by our saviour christ. these things with diverse others , made it in an ordinary way impossible for those people to arrive at that height of vertue and true goodness , that the gospel designeth to raise us to . and though we find some of them very highly commended for their great sanctity ; we are to understand those encomiums for the most part , at least , with a reference to the dispensation under which they were ; and as implying a consideration of the circumstances they were in , and the means they enjoyed . and thus have we shewed what a most admirably effectual course our blessed saviour hath taken to purifie us from all filthiness both of the flesh and spirit , and to make us in all respects righteous and holy : and how much the christian dispensation excelleth others as to its aptness for this purpose . and from what hath been said we may safely conclude , that neither the world , nor any part of it was ever favored by god with means for the accomplishment of this work , comparable to those which are contained in the christian religion . so that , well might s. paul call the gospel of christ the power of god to salvation , that is , both from misery and the cause of it . well may the weapons of the christian warfare be said not to be carnal and weak , but mighty through god , to the pulling down of strong holds , and casting down imaginations and every high thing that exalteth it self against the knowledge of god , and bringing into captivity every thought to the obedience of christ. great reason had clemens alexandrinus to call our saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the instructer and school-master of humane nature ; and to say ( as he doth in the following words , ) that he hath endeavoured to save us by using with all his might , all the instruments of wisdom , or all wise courses , and draws us back by many bridles from gratifying unreasonable appetites . and iustin martyr , speaking of the gospel , had cause pathetically to break out as he did , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c o thou expeller and chaser away of evil affections ! o thou extinguisher of burning lusts ! this is that which makes us not poets or philosophers or excellent orators , but of poor mortal men makes us like so many immortal gods , and translateth us from this low earth to those regions that are above olympus . and well , again , might the same good father , having throughly acquainted himself with the stoick and platonick philosophy , ( by which latter he thought himself to have gained much wisdom ) and at last by the advice of an old man a stranger , having studied the gospel , thus express himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i found this alone to be the safe and profitable philosophy , and thus and by this means became i a philosopher . symplicius faith thus of epictetus his enchiridion , that it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much of powerfulness and pungency , that those which are not perfectly dead , must needs come to understand thereby their own affections , and be effectually excited to the rectifying of them . could he give such a character as this of that little book of his brotherheathen ; what can be invented by us high enough for the gospel ? that , as very fine a thing as it is , being most apparently extremely weak and insufficient for the purpose upon the account of which he praiseth it , if compared with this blessed book . chap. xvi . an objection against the wonderful efficacy of the christian religion for the purpose of making men holy , taken from the very little success it hath herein , together with the prodigious wickedness of christendom . an answer given to it in three particulars , viz. . that how ill soever its success is , it is evident from the foregoing discourse that it is not to be imputed to any weakness or inefficacy in that religion . the true causes thereof assigned . . that it is to be expected that those should be the worse for the gospel , that will not be bettered by it . . that there was a time when the gospel's success was greatly answerable to what hath been said of its efficacy . and that the primitive christians were people of most unblameable and holy lives . the gnostiques improperly called christians in any sense . the primitive christians proved to be men of excellent lives , by the testimonies of fathers contained in their apologies for them to their enemies ; and by the acknowledgments of their enemies themselves . an account given in particular of their meek & submissive temper , out of tertullian . the admirable story of the thebaean legion . if it be now objected against what we have said of the admirable efficacy of the christian religion for the purpose of making men holy , that there is but very little sign of it in the lives of those that profess to believe it : for who are more woefully lost as to all true goodness , who are more deeply sunk into sensuality and brutishness , than are the generality of christians ? nay among what sort of men are all manner of abominable wickednesses and villanies to be found so rife , as among them ? upon which account the name of christian stinks in the nostrils of the very jews , turks and pagans . beastly intemperance and uncleannesses of all sorts , the most sordid covetousness , wretched injustice , oppressions , and cruelties ; the most devilish malice , envy and pride ; the deadliest animosities , the most outragious feuds , dissensions and rebellions ; the plainest and grossest idolatry , highest blasphemies and most horrid impieties of all kinds are in no part of the world more observable than they are in christendom ; nor most of them any where so observable . and even in those places where the gospel is most truly and powerfully preached , and particularly in this our nation , there is but little more to be taken notice of in the far greater number , than the name of christian ; nor any more of religion , than insignificant complementings of god , and a mere bodily worship of him . but what abominable vice is there , that doth not here abound ? nay where doth the highest and most daring of impieties , viz. atheism it self , so boldly shew its head as it doth here ? and as for those among us that make the greatest pretences to christianity , besides a higher profession , a more frequent attendance on ordinances , and a mighty zeal for certain fruitless opinions they have taken up , and little trifles which signifie nothing to the bettering of their souls & carrying on that which we have shewed is the design of christianity ; there is little to be observed in very many , if not most , of them , whereby they may be distinguished from other people . but as for the sins of covetousness , pride & contempt of others , disobedience to authority , sedition , unpeaceableness , wrath & fierceness against those that differ in opinion from them , censoriousness & uncharitableness ; it is too obvious how much the greater part of the sects we are divided into are guilty of most , if not all of them . and that which is really the power of godliness doth appear in the conversations of but very few . god knows , the wickedness of those that enjoy and profess to believe the gospel , is an extremely fertile and copious theme to dilate upon ; and is fitter to be the subject of a great volume ( if any one can perswade himself so far to rake into such a noisome dunghil , as sure none can except enemies to christianity ) than to be discoursed by the bie , as it is here . nor can there be an easier task undertaken than to shew , that not a few mere heathens have behaved themselves incomparably better towards god , their neighbour , and themselves , than do the generality of those that are called christians . nay i fear it would not be over-difficult to make it appear , that the generality of those that never heard the gospel , do behave themselves in several respects better than they do . but i have no list to entertain my self or reader with such an unpleasant and dismally melancholy argument , but will betake my self to answer the sad objection which is from thence taken against the truth of our last discourse . . and , in the first place , let the gospel have never so little success in promoting what is designed by it ; whoever considers it , and what hath been said concerning it , cannot but acknowledge that it is in it self as fit as any thing that can be imagined for the purpose of throughlyreforming the lives , and purifying the natures of mankind : and also incomparably more fit than any other course that hath ever been taken , or can be thought of . so that we may certainly conclude , that the depravedness of christendom is not to be ascribed to the inefficacy of the gospel , but to other causes ; namely , mens gross unbelief of the truth of it , as much as they profess faith in it : their inexcusable neglect of considering the infinitely-powerful motives to a holy life contained in it ; & of using the means conducing thereunto prescribed by it . and these are inseparable concomitants , and most effectual promoters of each other . every mans inconsideration is proportionable to his incredulity , and his incredulity to his inconsideration : and how much of carelessness is visible in mens lives , so much of unbelief doth possess their hearts ; and so on the contrary . upon which account to believe and to be obedient and not to believe and to be disobedient , are synonymous phrases and of the same signification in the new and likewise in the old testament . now it is a true saying of somebodie 's , contumaciae nullum posuit remedium deus , god hath provided no remedy ( that is , no ordinary one ) against wilfulness . and though the gospel hath such a tendency as hath been shewn , to work the most excellent effects in men , yet it doth not operate as charmes do , nor will it have success upon any without their own concurrence and co-operation with it . the excellent rules of life laid down in the gospel must necessarily signifie nothing to those that only hear or read them , but will not mind them . its promises or threatnings can be exciting to none that will not believe and consider them : nor can the arguments it affordeth to provoke to assent , be convincing to any but those that impartially weigh them ; its helps and assistances will do no good , where they are totally neglected . and though there be preventing as well as assisting grace going along with the gospel , for the effectual prevailing on mens wills to use their utmost endeavour to subdue their lusts , and to acquire vertuous habits ; yet this grace is not such as that there is no possibility of refusing or quenching it . nor is it fit it should , seeing mankind is indued with a principle of freedom , and that this principle is as essential as any other to the humane nature . i will add , that this is one immediate cause of the unsuccessfulness of the gospel , to which it is very much to be attributed ; namely , mens strange and unaccountable mistaking the design of it . multitudes of those that profess christianity are so grosly inconsiderate , not to say worse , as to conceive no better of it than as a science and a matter of speculation : and take themselves ( though against the clearest evidences of the contrary imaginable ) for true and genuine christians , either because they have a general belief of the truth of the christian religion , and profess themselves the disciples of christ jesus in contradistinction from iews , mahometans and pagans ; and in and through him alone expect salvation : or because they have so far acquainted themselves with the doctrine of the gospel , as to be able to talk and dispute , and to make themselves pass for knowing people : or because they have joyned themselves to that party of christians which they presume are of the purest and most reformed model , and are zealous sticklers for their peculiar forms and discriminating sentiments ; and as stiff opposers of all other that are contrary to them . now the gospel must necessarily be as ineffectual to the rectifying of such mens minds , and reformation of their manners , while they have so wretchedly too low an opinion of its design , as if it really had no better : and so long as they take it for granted that its main intention is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make them orthodox , not vertuous , it cannot be thought that they should be ever the more holy , nay 't is a thousand to one but they will be in one kind or other the more unholy for their christianity . and lastly , there are several untoward opinions very unhappily instilled into professors of christianity , which render the truths of the gospel they retain a belief of , insignificant and unsuccessful as to the bettering either of their hearts or lives , as infinitely apt and of as mighty efficacy as they are in themselves for those great purposes . . secondly , whereas it was said also , that the generality of heathens live in diverse respects better lives , than do multitudes , and even the generality , of those that profess christianity ; it is so far from being difficult to give a satisfactory account how this may be without disparaging our excellent religion ; that it is to be expected that those people should be even much the worse for it , that refuse to be bettered by it . it is an old maxime , that corruptio optimi est pessima : the best things being spoiled do prove to be the very worst : and according to this , nothing less is to be looked for , than that degenerated christians should be the vilest of all persons . and it is also certain , that the best things , when abused , do ordinarily serve to the worst purposes ; of which there may be given innumerable instances . and so it is , in this present case . s. paul told the corinthians , that he and the other apostles were a savour of death unto death , as well as of life unto life . and our saviour gave the pharisees to understand , that for judgement he was come into the world ; that those that see not , might see ; and that those that see , might be made blind : that is , that it would be a certain consequent of his coming , not onely that poor ignorant creatures should be turned from darkness to light , but also that those which have the light , and shut their eyes against it , should be judicially blinded . and the forementioned apostle , in the first chapter of his epistle to the romans , saith of those that held the truth in unrighteousness , that would not suffer it to have any good effect upon them through their close adhering to their filthy lusts , that god gave them up to the most unnatural villainies , permitted them to commit them by withholding all restraints from them ; and likewise gave them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind . so that , from the just judgment of god it is , i say , to be expected that depraved christians should be the most wicked of all people : and therefore it is so far from being matter of wonder , that those that will not be converted by the gospel , should be so many of them very horribly prophane ; that it is rather so , that all those which , having for any considerable time lived under the preaching of it , continue disobedient to it , should not be such . in the purest ages of the church , were degenerated christians made in this kind most fearful examples of the divine vengeance : and so utterly forsaken of god , that they became , ( if we may believe irenaeus , tertullian , and others of the antient fathers ) not one whit better than incarnate devils . nor were there to be found in the whole world in those days , and but rarely since , such abominable and most execrable caytiffs as they were . i have sometimes admired that humane nature should be capable of such a monstrous depravation , as several stories recorded of them do bespeak them to have contracted : but , . thirdly , if we must needs judge of the efficacy of the gospel for the making men holy , by its success herein ; let us cast our eyes back upon the first ages of christianity , and then we shall find it an easie matter to satisfie our selves concerning it , though we should understand no more of christianity , than the effects it produced in those days . for though there were then a sort of people that sometimes called themselves christians , that were ( as was now said ) the most desperately wicked creatures that ever the earth bare ; yet these were esteemed by all others that were known by that name as no whit more of their number , than the pagans and iews that defied christ. and their religion was a motly thing that consisted of christianity , iudaism and paganism all blended together ; and therefore in regard of their mere profession they could be no more truly called christians than iews or pagans . or rather ( to speak properly ) they were of no religion at all , but would sometimes comply with the iews , and at other times with the heathens , and joyned readily with both in persecuting the christians : and , in short , the samaritans might with less impropriety be called iews , than these gnostiques , christians . 't is also confessed that the orthodox christians were calumniated by the heathens as flat atheists , but their only pretence for so doing was their refusing to worship their false gods. and they likewise accused them of the beastliest and most horrid practices ; but it is sufficiently evident that they were beholden to the gnostiques for those accusations ; who , being accounted christians , did by their being notoriously guilty of them give occasion to the enemies of christianity to reproach all the professors of it as most silthy and impure creatures . i know it is commonly said , that those calumnies proceeded purely from the heathens malicious invention , but it is apparent that those vile hereticks gave occasion to them . but that the christians were so far from being guilty of such monstrous crimes , that they did lead most inoffensive and good lives , doth abundantly appear by the apologies that diverse of the fathers made to the heathen emperors and people in their behalf . iustin martyr in his apology to antoninus pius hath this saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. it is our interest that all persons should make a narrow inquisition into our lives and doctrine , and to expose them to the view of every one . and he afterwards tells that emperor , that his people had nothing to lay to their charge truly , but their bare name , christians . and again , that they which in times past took pleasure in unclean practices , do live now ( that they are become converts to christianity ) pure and chast lives : they which used magical arts , do now consecrate and devote themselves to the eternal and good god : they which preferred the incomes of their money and possessions before all things else , do now cast them into the common stock ; and communicate them to any that stand in need : they which once hated each other , and mutually engaged in bloody battles , and ( according to the custom ) would not keep a common fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those that were not of the same tribe , now live lovingly and familiarly together with them ; that now they pray for their very enemies ; and those which persecute them with unjust hatred they endeavour to win to them by perswasions , that they also , living according to the honest precepts of christ , may have the same hope , and gain the same reward with themselves from the great governour and lord of the world . athenagoras in his apology , saith thus to the emperors aurelius antoninus ; and aurelius commodus ; as very gracious and benign as you are to all others , you have no care of us who are called christians ; for ye suffer us who commit no evil , nay , who ( as shall hereafter appear ) do behave our selves of all men most piously and justly both towards god and your government , to be vexed , to be put to flight from place to place , and to be violently dealt with . and then he adds some lines after ; if any of you can convict us of any great or small crime , we are ready to bear the most severe punishment , that can be inflicted upon us . and speaking of the calumnies that some had fastened upon them , he saith ; if you can find that these things are true , spare no age , no sex ; but utterly root us up and destroy us with our wives and children , if you can prove that any of us live like to beasts &c. and there is very much to the same purpose in tertullian's apology : where he tels the roman governours , that they dealt otherwise with the christians , than with any other whom they accounted malefactors ; for whereas they tortured others to make them confess the faults they were accused of , they tortured these to make them deny themselves to be christians : and that having no crime besides to lay to their charge which carried the least shew of truth , their professing themselves to be no christians would at at any time procure for them their absolution . and to this objection , that there are some christians that do excedere à regula disciplnae , depart from the rules of their religion , and live disorderly ; here turneth this answer , desinunt tamen christiani haberi penes nos , but those that do so , are no longer by us accounted christians . and by the way , let me recite rigaltius his short note upon this passage , at perseverant hodiè in nomine et numero christianorum , qui vitam omnem vivunt antichristi ; but those now adays do retain the name and society of christians , which live altogether antichristian lives . and ( proceeds he ) tolle publicanos &c. take away publicans and a wretched rabble which he musters together , et frigebunt hodiernorum ecclesiae christianorum , and our present christian churches will be lamentably weak , small and insignificant things . from these few citations out of the apologies of the forementioned fathers , to which may be added abundance more of the same nature both out of them and others , we may judge what rare success the gospel had in the first ages , and what a vast difference there is between the christians of those , and of these daies ; that is , between the christians that were under persecution , and those that since have lived in ease and prosperity . when the christian religion came to be the religion of nations , and to be owned and encouraged by emperors and rulers , then was the whole vast roman empire quickly perswaded to march under its banner ; and the very worst of men for fashions sake , and in expectation of temporal advantages , came flocking into the church of christ. nay the worse men were and the less of conscience they had , the more forward might they then be so to do , the more haste they might make to renounce their former religion and take upon them the profession of christianity . and no sooner was the church set in the warm sun-shine of worldly riches and honours , but it is apparent she was insensibly over-run with those noisome vermine , which have bred and multiplyed ever since , even for many centuries of years , in her . if any shall doubt whether the forementioned fathers might not give too good a character of the christians whose cause they pleaded ; i desire them to consider whether or no it be imaginable that they should so do , seeing their enemies , to whom they wrote their defences of them , could easily , they living among them , have discovered the falsity of their commendations . and we find them frequently appealing to the heathens own consciences whether they themselves did not believe that to be no other than the truth which they said of them : and moreover we have them ever and anon triumphing over them , and provoking them to shew such effects of their philosophy and way of religion , as they themselves could witness were produced by the gospel of christ. nay , and we have their adversaries themselves giving them a very high character . tertullian in his forementioned apology saith , that pliny the second ( who was a persecutor of christians ) wrote thus to the emperour trajan from the province where he ruled under him , viz. that , besides their resolute refusing to offer sacrifice , he could learn nothing concerning their religion , but that they held meetings before day to sing praises to christ and god , and to engage their sect in solemn leagues ; forbidding murther , adultery , deceit , disloyalty and all other wickednesses . and in a now extant epistle of his to that emperor , we find him giving him this information , viz. that , some that had renounced christianity , and now worshipped his image , and the statues of their gods , and cursed christ , did affirm , that this was the greatest fault or errour they were guilty of , that they were wont upon a set day to assemble together before it was light , and to sing a hymn to christ as to a god ; and to bind themselves by a sacrament , not to any wickedness , but that they would not commit thefts , robberies , adulteries ; that they would not be worse than their words , that they would not deny any thing instrusted in their hands when demanded of them : which done , it was their custome to depart , and to meet again , ad capiendū cibū promiscuū , tamen & innoxiū , to eat a common but innocent and harmless meal : which was doubtless the agape or feast of charity , which was in the primitive times in use among the christians after the celebration of the lord's supper . this was an excellent account of them , and much too good to be expected from wicked apostates , such having been ordinarily observed to be of all others , the most deadly enemies of christianity and the professors of it . but to return to our author , he a few lines after adds , that he put two maid-servants upon the rack , to extort from them as full a discovery as he could of the christians crimes ; but he could not find any they were guilty of ▪ except obstinate and excessive superstition : so he called their constant perseverance and diligence in observing the precepts of their most excellent religion . and the emperour antoninus pius , as much an enemy of christians as he was , writes thus in an epistle to the people of asia ( which is to be seen in iustin martyr , and affixed to the apology he directed to him , ) viz. that they could make no proof of the crimes they laid to the christians charge , and that they overcame them by chusing to lay down their lives rather than to do the things they required of them : and that he thought it sit to advertise them , that the christians , when earth-quakes happened , were not under such dreadful fears as they were ; and that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indued with a firmer confidence and trust in god. and there next followeth another epistle of the emperour antoninus philosophus to the senate and people of rome ; wherein he gave them an account of an eminent danger that he and his army were in , in the heart of germany , by the sudden approach of nine hundred and seventy thousand barbarians and enemies : and how that finding his strength to oppose them very small , he commanded all those to appear before him who were called christians , ( as suspecting , 't is like , either their sidelity or courage ) and perceiving there were a great number of them , very sharply inveighed against them : which ( saith he ) i ought not to have done in regard of the vertue which i after found to be in them ; whereby they beg●… the fight not with darts and weapons and sound of trumpets ; which thing they approved not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of respect to god whom they bear in their conscience . wherefore ( proceeds he ) it is meet that we should know that those whom we suspect for atheists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have god willingly inclosed , or of his own accord inhabiting , in their conscience : for laying themselves flat upon the earth , they prayed not only for me , but also for my whole army , which was then present , that they might be a means of solace and comsort to us , in our present hunger and thirst , ( for we could not come by any water for five days together : ) but as soon as they were postrate upon the ground , and prayed to a god whom i knew not , immediately there fell rain from heaven , upon us , very cool and refreshing , but upon our adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fiery hail-storm : and their prayer was instantly accompanyed with the presence of god , as of one invincible and insuperable . therefore let us permit these people to be christians , lest they praying to have the like weapons imployed against us , they should obtain their desire . and a few lines after , the emperour declared it his will and pleasure , that whosoever accuseth a christian as such , for the time to come , he shall be burnt alive . what better satisfaction can be desired by us , concerning the truth of the forementioned fathers account of the christians that lived in their days , than that which the pens of these their enemies have given to us ? there is one thing more i will adde concerning the primitive christians , viz. that the most calm , meek , peaceable , gentle and submissive temper recommended in the gospel did mightily discover its self in them : and thereby we may judge what kind of people they were as to the other parts of christianity ; it being impossible that such an excellent spirit should be alone , and unaccompanied with the other vertues . though they were for the most part very sorely persecuted , yet , as tertullian saith ( in his book ad nationes ) nunquam conjuratio erupit , there was never any uproar or hurly-burly among them . and having , in his apology , ask'd the two emperors and the rest this question , if we are commanded to love our enemies , whom have we then to hate ? he thus proceeds : how often do you your selves rage against the christians who are obedient unto you , and moreover suffer them to be stoned and burnt by the rout of common people ; but yet what revenge did ye ever observe them repaying for the injuries done unto them , as stout hearted as they are even to death it self ? if it be objected ( as it is by some ) that this might be attributed not to their good temper , but to mere necessity , seeing they knew themselves too weak to succeed in any rebellious or violent attempt : let the same tertullian give an answer ; and he doth it in the very next words . in one night ( saith he ) with a few firebands they could revenge themselves sufficiently upon you , if they thought it lawful to render evil for evil . nay , and not only so , but he tells them plainly that they were in circumstances to manage the parts of hostes exerti , open enemies against them , as well as of vindices occulti , ●…ly and secret revengers ; and that they could raise an army , if it pleased them , numerous and powerful enough to cope with them : and withal he thus proceeds : hesterni sumus , & vestra omnia implevimus , &c. though we are but as it were of yesterday , yet you have no place but is full of us ; your cities , your islands , castles , towns , council-houses ; your fortresses , tribes , bands of souldiers , palace , senate , court , sola vobis relinquimus templa , your temples onely are empty of us . and he goes on cui bello non idonei , &c. what battles are not we able to wage with you , who are so willingly slain by you ; but according to the laws of our religion we esteem it better to be killed than to kill . nay , he next tells them , po●…uimus inermes nec rebelles , &c. we need not take arms and rebel to revenge our selves upon you , for we are so great a part of the empire , that by but departing from you , we should utterly destroy it , and affright you with your own solitude , and leave you more enemies than loyal subjects . and so far were they from making use of the advantages they had to deliver themselves by the way of violence , that ( as not long after he saith to them ) they prayed for the emperours , and those in authority under them , for peace and a quiet state of affairs among them , and ( as some where he adds ) very ready also to give them assistance against their enemies . the story of the thebaean legion is wonderful to astonishment ; it consisted of just six thousand six hundred sixty and six men , and all christian. these when maximianus caesar went about to compel them to offer sacrifice to the heathenish gods at a place called octodurum , they fled to another called agaunum ; & when he sent after them to require them to obey that his command , they drew up together into a body , and with one voice professed that they could not do it . maximianus thereupon commanded that every tenth man of them should be slain upon the place ; which accordingly was immediately done without the least resistance . mauritius , the general of this legion , thus addressed himself to the souldiers : quàm timui ne quisquam , quod armatis facile est , &c. how fearful was i lest any of you , being in arms , and therefore no hard matter to do it , should attempt the defending of your selves , and by that means prevent a happy and most glorious death . and so goes on most excellently , to encourage them rather to submit to death , than resist their emperour . when every tenth man was slain , the emperour repeated his command to the survivers , and they all thus answered : milites quidem , caesar , tui sumus , &c. we are , it is confessed , thy souldiers , o caesar , for the defence of the roman republique ; nor have we ever proved either traytors , or cowards ; but this command of thine we cannot obey ; for know , we are all christians ; yet all our bodies shall be subject to thee , &c. at last exuperius their ensign concludes thus , non nos adversum te , imperator , armavit ipsa , quae fortissima est in periculis , desperatio , &c. despair it self hath not armed us against thee , o emperour ; behold we have all our weapons in our hands , and yet resist not ; because we had rather die innocent than live nocent . and thereupon they were all put to the slaughter , not a man of them once offering to defend himself . you may find the relation of this more at large , taken out of fucherius by grotius , and set down in his book de jure belli & pacis . origen also tells celsus that he or any of his party were able to shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing of sedition that the christians were ever guilty of : and yet , what tertullian said of the roman empire in general , this father elsewhere in the same book speaketh of greece and barbary , viz. that the gospel had subdued all that country and the greater part of this , and had brought over to godliness souls innumerable . thus you see how far the primitive christians were from the tumultuous , fiery , and boisterous spirit , that christendom above all other parts of the world hath been since infested with . and thus we have shewn that there was once a time ( god grant that the like may be again ) when the success of the christian religion in conquering mens lusts and rectifying their natures , was greatly answerable to the efficacy that it hath for this purpose . and so we pass to the second inference . chap. xvii . the second inference . that we understand from what hath been said of the design of christianity , how fearfully it is abused by those that call themselves the roman catholiques . that the church of rome hath by several of her doctrines enervated all the precepts and the motives to holiness contained in the gospel . that she hath rendered the means therein prescribed for the attainment thereof extremely ineffectual . that she hath also as greatly corrupted them . diverse instances of the papists idolatry . their image worship one instance . their praying to saints departed another . other impieties accompanying it , mentioned ▪ some account of their blasphemies , particularly in their prayers to the blessed virgin. their worshipping the hoast the third and grossest instance of their idolatry . some other of their wicked and most anti-christian doctrines . secondly , by what hath been said concerning the design of the christian religion , we easily understand how fearfully it is abused by those that call themselves the roman catholiques . nor need we any other argument to prove popery to be nothing less than christianity besides this , viz. that the grand design of this is to make us holy ; and also aimeth at the raising of us to the most elevated pitch of holiness , and is admirably contrived for that purpose : but the religion of the papists as such doth most apparently tend to carry on a design that is diametrically opposite thereunto : to serve a most carnal and corrupt interest ; to give men security in a way of sinning ; and pretendeth to teach them a way to do , at one and the same time effectually , the most contrary and inconsistent works : that is , to deprave their natures , and save their souls ; and even in gratifying their wicked inclinations to lay a firm and safe foundation for eternal happiness . so that , if this ( as they pretend it alone is ) be the christian religion , we must needs ingenuously acknowledge , that what we said in the introduction was by celsus and iulian charged upon it , is no calumny , but an accusation most just and well deserved . for as the church of rome hath rendred diverse excellent precepts of holiness contained in the gospel very in-effectual , by making them counsels onely , not commands : and also not a few of its prohibitions unnecessary by her distinction of sins into mortal and venial ; understanding by venial sins such as for the sake of which no man can deserve to lose the divine favour ; and therefore making them really no sins : so hath she enervated all the evangelical commandments both positive and negative , and made them sadly insignificant by a multitude of doctrines that are taught by her most darling-sons , and decreed or allowed by her self . that one popish doctrine of the non-necessity of repentance before the imminent point of death , and that ( though the church requireth it upon holy-days , yet ) no man is bound by the divine law to it until that time , is of it self , without the help of any other , sufficient to take away the force of all the holy precepts of our saviour , and to make them utterly unsuccessful to the embracers of it : and this other goeth beyond that in aptness for this purpose , viz. that mere attrition , or sorrow for sin for fear of damnation , if it be accompanied with confession to the priest , is sufficient for salvation . for , as the former maketh a death-bed-repentance onely necessary ; so this lar●…er makes that repentance alone so , which is far from deserving to be so called , and which wants the principal ingredients of that grace , viz. hatred of sin , and love to god and goodness ; and consequently works no change in the nature of the sinner , nor makes him partaker in the least measure of true ho●…iness . the threats of hell have they made a mere bug-bear , and scare-crow by their doctrine of purgatory ; and the fear of this too have they taken a notable course to secure men from by that of penances , and the indulgences granted by their popes very ordinarily for doing certain odde trifles and idle things ; but which by money can never fail to be procured . nor are the most horrid impieties shut out from having their share in his holiness his indulgences ; as more than sufficiently appears by the tax of the apostical chancery ; where to those that will pay the price , absolutions are to be had for the most abominable and not to be named villainies , nay and licences also , for not a few wickednesses . i may adde to the forementioned , their doctrine of the meritorious supererogations of the saints , which , being applied to others ; they teach to be available for their pardon ; which besides its most impious making many co-saviours with jesus christ , doth infinitely encourage to carelessness and loose living . the religion of the means prescribed in the gospel , have they done what lay in them to make both extremely ineffectual and highly irreligious . i say , first , most ineffectual : for they will have the bare saying of prayers without the least minding of what is said , to be acceptable to and prevalent with almighty god : and congruously to this fine doctrine their church enjoyns them to be said in a tongue that is unknown to the generality of her children . though the papists cannot for shame but acknowledge it a good thing to give attention of mind to what is spoken in the worship of god , yet i say it is well known that they deny it to be necessary so to do ; and make the mere opus operatum the work done sufficient , and that in all acts of devotion whatsoever . and besides their divine service is made by them an idle and vain piece of pageantry by the abundance of foppish ceremonies it is burthened with . nay , secondly , it is made as wicked as ineffectual : it being accompanied with so great immoralities as gross idolatries , together with other very impious practices : whereof first , their worshiping of images is a notorious instance : they making pictures of christ and his cross , and even of the holy trinity , and giving ( as they themselves profess to do ) latria or divine honour to them . and as for what they have , by stretching their wits upon the tenters , invented to defend themselves from the guilt of idolatry in those actions , it will do the heathens as much service as themselves , and no less successfully clear and acquit them from that soul imputation . celsus in defence of their idols saith , that they are not gods , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts consecrated to them . and the heathens in lactantius are brought in saying , non ipsa timemus simulachra , &c. we fear , or worship not the images themselves , but those whose representatives they are , and to whose names they are consecrated . and several other citations might be produced to shew , that the divine honour that was by the heathens bestowed on their images , was relative only ( as the papists say theirs is , and think they get a main matter by so saying ) and not absolute . but as for their worship of the image of the cross , it is grosser idolatry than i believe can be shewn the wiser sort of pagans were ever guilty of . for the cross it self is the ultimate term of their divine adoration , and the image is worship'd relatively , as it represents the cross : in short , their image-worship is as expresly forbidden by the second commandment as words can do it , and one may conclude that they themselves are not a little conscious of it , in that that commandment is left out of their offices of frequent use . secondly , another plain instance of their idolatry is their praying to saints departed . and whereas they pretend that they confer not upon them any divine honour , and that they onely pray to the saints to pray for them ; this pretence is but a pityfully thin cob-web to hide the idolatry of that their practice . for besides that their invocations of them and of the same saints too in innumerable places at vast distances each from other , do imply an opinion of such an excellency in them , ( viz. such a knowledge as can hardly be at all short of omniscience ) as we can no where find god almighty hath vouchsafed to any creature ; they likewise make their prayers to them with professions of considence in them , and with all the rites of invocation , in sacred offices , and in places set apart for divine worship ; and moreover they set particular saints over whole cities and countries ( one single one over this and another over that ) and put up petitions to them for their help and succour . and the roman catechism made by the decree of the council of trent , and published by the popes command doth give them encouragement so to do ( as the late bishop of down sheweth in the former part of his dissuasive from popery ) in these words ; the saints are therefore to be invocated , because they continually make prayers for the health of man-kind , and god gives us many benefits by their merit and favour : and it is lawful to have recourse to the favour or grace of the saints , and to use their help ; for they undertake the patronage of us . and he adds that the council of trent doth not onely say , it is good to fly to their prayers , but also to their aid , and to their help . and he furthermore minds them of this distich in the church of s. laurence in rome , continet hoc templum sanctorū corpora pura , a quibus auxilium suppleri , poscere cura . within this church saints holy bodies ly , pray them , that they w th help would thee supply . so that over and above the great impiety of their praying to saints , discovered in making them in some kind equal with christ , and in derogating from the sufficiency of his merits , satisfaction and intercession ; god being prayed to with reliance on theirs as well as on his , and through them as well as him ; ( as may be farther and largly shewn in their prayers , and chiefly in those to the blessed virgin ; ) i say besides this gross impiety of that practice , it can never be justified from the charge of idolatry . and by whatsoever arguments they endeavor therein to prove themselves no idolaters , it will be no difficult matter by the same to vindicate the heathens from that abominable crime in worshipping their daemons , heroes and deified emperours . and for hierocles his part , i cannot find that he alloweth of praying to any one but him whom he calls the supreme god : for , speaking of the honour that is due to that order of spirits which is immediately subordinate to him , and above the daemons and heroes , all he ●…aith concerning it is , that it consisteth in understanding the excellency of their natures , and in endeavouring after a likeness to them ; where as he hath afterward a very excellent discourse of tho necessary obligation men are under of praying to god. but i have not yet instanced in the worst part of the popish prayers to departed saints , the blasphemies contained in those to the virgin mary are such as i would not defile my pen with the recital of any of them , did i not know it to be too needful so to do . she is stiled in their publique prayers , the saviour of desparing souls , the bestower of spiritual grace and dispenser of the most divine gifts ; one higher than the heavens , and deeper than the earth ; and many such compellations as are proper onely to some one person of the glorious trinity , are given in them to her . in her anthem she is supplicated for pardon of sin , for grace and for glory . and the forementioned learned bishop observeth that in the mass-book penned one thousand five hundred thirty eight , and used in the polonian churches , they call the blessed virgin viam ad vitam , &c. the way to life , the governess of all the world , the reconciler of sinners with god , the fountain of remission of sins , light of light : and at last she is there saluted with an ave universae trinitatis mater , hail thou mother of the holy trinity . and he adds that the council of constance in the hymn they call a sequence , did invocate the virgin in the same manner as councils did use to invocate the holy ghost : that they call her the mother of grace , the remedy of the miserable , the fountain of mercy , and the light of the church . and lastly his lordship alleageth a psalter of our lady , that hath been several times printed at venice , at paris and leipsich , the title of which is , the psalter of the blessed virgin compiled by the seraphical doctor s. bonaventure , &c. which consisteth of the psalms of david , one hundred and fifty in number : in which the name of lord is left out , and that of lady put in , and altered where it was necessary they should , to make sense . therein , whatsoever david said , whether prayers or praises of god and christ , they say of the blessed virgin ; and whether ( saith he ) all that can be said without intolerable blasphemy , we suppose needs not much disputation . who would not readily conclude it altogether impossible for any men to invent , or approve , nay or not to have indignation against such daring and most execrable impieties , that are not utterly beref●… of their senses , or are but one remove from perfect atheists ? there are diverse other most prodigious sayings concerning the virgin mary transcribed out of the approved books of great sons of the roman church , in the now cited disswasive from popery , to which i refer the reader . and to them i will adde some which may doubtless vie with the worst that we can well imagine were ever uttered , of one iohannes argentus a prime catholique youth , which he hath exposed to the view of the world in a right worthy piece , treating of the seven excellencies of the most blessed virgin. saith he , christus servit atque assiduè ministrat matri suae , christ serveth and continually administreth to his mother ; and next thus vents himself in a great fit of devotion to her . o si liceret , quàm libenter me illi socium adjungerem , &c. if it might be lawful , oh , how gladly would i joyn my self with him as his companion ! how willingly would i learn of him the way of perfectly serving thy self , and god! ( the reader will not anon judge his placing the virgin before god himself as proceeding from inadvertency , ) how willingly would i ease my most sweet iesus of this his labour ! o lord iesu my most lovely saviour permit me to perform some service to thy mother ; but if thou wilt not grant me this , yet at least give me leave , that whilest thou servest thy mother , i may serve thee . and he tells us afterward , that , god is in other creatures after a threefold manner , by his essence , by his presence , and by his power ; but in the most blessed virgin after a fourth manner , viz. by identity or being one and the self-same with her . who could think that the worst should be yet behind ? let the reader judge whether it be or no. he farther saith , that her seventh degree of excellency consists in this , quòd sit domina dei , that she is the mistriss of god. and then a line or two after , as if he had thought that he had not yet sufficiently performed the part of a most impudent blasphemer , he adds that supra ipsum thronum dei solium suum collocavit , she hath erected her seat above the very throne of god. this was a fellow that had improved to purpose the prayers he had learn'd of his holy mother . surely she could not find in her heart to deny so passionately devout a worshipper of the holy virgin a very considerable share in the merits of her supererogations : or rather may we not think that she would judge him so great a saint as to stand in no need of them ; and to have of his own to spare , wherewith to add to the riches of her treasury , for the relief of those who being conscious to themselves of being too dry and cold devotionists can be perswaded to go to the charge of them ? have we not now infinite cause to wonder that the papists should take it so very heinou●…ly at our hands , that we fasten upon them the imputation of idolatry ! this very wretch would have been sensible of an unsufferable abuse , should one have call'd him idolater , as blasphemous a one as he was , and notwithstanding his having even more than deified a mere creature , and advanced her throne even above her creator's . lord ! to what heights of impiety will superstition lead men ! and how thick is that darkness she blindeth the eyes of her captives with , that it will not suffer them to discern that guilt which is no whit less apparent than is the sun it self . but thirdly , the grossest instance of the church of rome's idolatry we have yet omitted ; and that is their worshipping the consecrated bread , not as god's representative , but ( which is far worse ) as god himself , in the sacrament of the altar ( as they call it ) and on other occasions . this is no where to be parallel'd for the sottishness of it , no not among the most barbarous and bruitish nations ; it being founded upon the most absurd , contradictious , portentous and monstrous conceit that ever entered the head of any mortal : as they have had it unanswerably and to the confusion of their faces proved to them by a multitude of learned persons of the reformed religion : who have also so fully , and with such mighty and irresistible strength made good the forementioned charge of idolatry , and of other impious practices and principles against them , that it is unimaginable how it should be possible that any who are not stark-blind , or resolved that they will not see , should not acknowledge them . and as for the elaborate tricks whereby they endeavour to justifie themselves from those accusations , and to perswade the world that they are undeserved , they may doubtless , whensoever they shall have a mind to it , devise others no less plausible with as little pains , to make forcing of virgins no rape , lying with other folks wives no adultery , cutting of purses no theft , robbing of churches no sacrilege ; and in one word , they may with as little exercise of their brains invent ways to do whatsoever is most flatly forbidden in the ten commandments , without being guilty of transgressing any one of them . i might proceed to instance in very many other doctrines of the romish church , which by what we have said of the christian religion we may be perfectly assured are anti-christian ; but i will onely adde two or three more . as , their asserting the insufficiency of the holy scriptures for mens salvation , and denying them to be the sole rule of faith , and joyning with them their own paltry traditions as equally necessary to be believed ; and this against the express words of s. paul to timothy , epist. chap. where he tells him that the holy scriptures are able to make him wise unto salvation , through faith which is in christ iesus . and that all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness ; that the man of god may be perfect , thorowly furnished unto all good works . and their teaching that the gospel is obscure , and difficult to be understood even in things necessary to be believed and practised . which , as it makes it greatly inefficacious for the purpose which we have proved it is designed for , so doth it open a gap for vile interpretations of any part of it , and exposeth it to the power of heretiques , and especially of the romish ones , to make it a mere nose of wax : which none can doubt , that consider also therewith their doctrine of implicite faith ; and that other upon which it is grounded , viz. that of the infallibility of their church : which , as the iesuites define , is seated in the pope's chair . but whether it be asserted that the popes have an unerring faculty , or they and their general councils together , this doctrine being received ( as by them it is without the least ground ) for unquestionably true , doth greatly hazard , nay and even necessitate the betraying of men to the very worst both of opinions and practices , whensoever this pretended infallible guide shall be pleas'd to propose them to them . and whosoever believes it , must ( to use the words of m r chillingworth ) be prepared in mind to esteem vertue vice , and vice vertue , christianity anti-christianism , and antichristianism christianity , if the pope shall so determine . and this doctrine , without doubt , is that which causeth those of the papists to stick so fast in silthy 〈◊〉 , and to persist so obstinately in their foul errours , who are not detained therein by the love of gain ( with which their popes , and other ecclesiasticks by the means of diverse of them are mightily enriched ) or by the dear affection they bear to their other lusts , which they are so exactly fitte●… for the satisfaction of . their doctrines being very many of them so ridiculously absurd , plainly false and of such dangerous consequence ; i say , nothing else , certainly , could hold the sincerer sort of papists in the belief of them , but this consideration , that any one of them being let go , their great dagon of the churches infallibility must necessarily to the ground with it . i might also instance in their doctrine of the dispensableness of the most solemn oaths , which is no less destructive to humane society , than it is to piety . and in that of the popes power to absolve subjects from their allegiance to their lawful sovereigns : and to them adde a great number of maximes of the most famous order among them , the iesuites , and resolutions of cases of conscience , which are as wicked and destructive of a holy life , as the devil himself can well devise . but to be employed with hercules in emptying the augean stable would be as acceptable a work as stirring so far in this nasty sink . whosoever shall peruse the mystery of iesuitism , may find more than enough there to turn his stomach , though it should be none of the most squeamish and quezy , and to make him stand astonished , and bless him , that ever such loathsome and abominable stuff should come from persons that derive their name from the holy iesus . but to hasten to the conclusion of this chapter , the most pure and holy religion of our saviour hath the church of rome defiled with as impure and unholy opinions and practices ; and hath taken the most effectual course not only to render it a feeble and insignificant thing for accomplishing the design for which it was intended by the blessed founder of it , but also to make it unhappily successful in serving the directly contrary . the great mystery of godliness hath she transformed into a grand mystery of iniquity ; and by that means most excessively confirmed its professed enemies , the iews and mahumetans , in their enmity against it . and for my own part i should not stick to say , as did averroes ( when he observed that the popish christians adored that they ate ) sit anima mea cum philosophis , let my soul take its fate with the philosophers in the other world , did i think christianity to be such a religion as she makes it . as much as i admire it now , i should then prefer that of socrates , plato , and cicero very far before it . though i abhor so far to imitate the papists in the devilishly cruel uncharitableness , as to pronounce them all in a state of damnation , yet i dare assert with the greatest and most undoubted confidence ▪ that all that continue in communion with that degenerated and apostate church , run infinite hazards : and moreover that it is impossible that any sincere persons should give an explicite and understanding assent to all her doctrines : but that whosoever can find in his heart to practise upon them , can be nothing better than a shamefully debauched and immoral wretch . nor is it conceivable what should induce any to exchange the reformed for the popish religion ( as too many have of late done ) that have but a competent understanding of both , besides the desire of serving some corrupt interest . and we plainly see , that the generality of those that turn apostates from the church of england to that of rome , are such people as were a scandal to her , while they continued in her : and that atheism and popery are the common sanctuaries to which the most abominably vicious and profane of this age do betake themselves . chap. xviii . the third inference . that these two sorts of persons are most extremely sottish . . such as expect to have their share in the salvation of the gospel without true holiness ▪ . such much more , as encourage themselves by the grace of the gospel in unholiness . thirdly , there is nothing we are more assured of by what hath been discoursed of the design of christianity , than that these two sorts of persons are guilty of extreme sottishness : namely , those that expect to have a share in the salvation of the gospel without true holiness : and much more , those that encourage themselves by the grace of the gospel in their unholiness . first , those that expect to have their share in the salvation of the gospel without true holiness . i fear me that such people are not consined within the limits of the romish church ; but that a vast number of protestants also may be deservedly accused upon this account . but by so much more sottish are these than the papists , by how much better things their religion teacheth them than the papists doth . though i must likewise with sadness acknowledge that too many opinions have been unhappily foisted into it , that give too great encouragement to a careless life . but that those which promise to themselves an interest in the salvation purchased by jesus christ , either from their baptism , and partaking of certain christian priveleges , or from their being of such or such a sect and mode of professors , or from their supposed orthodoxy and good belief , and zeal against erroneous doctrines , or from their imagining christ's righteousness theirs and applying the promises to themselves , or from their abstaining from the grosser and more scandalous sins , or from their doing some externally good actions , and have in the mean time no care to be universally obedient , to mortifie every lust , and to obtain an inward principle of holiness ; that those , i say , which thus do , are guilty of most egregious and stupid folly , is most manifest from what hath been discoursed of the design of christianity . for we have shewn not only that reformation of life from the practice , and purification of heart from the liking of sin are as plainly as can be asserted in the gospel to be absolutely necessary to give men a right to the promises of it ; but also that its great salvation doth even consist in it : that , salvation from sin is the grand design of the christian religion , and that from wrath is the result of this . i will instance in two more scriptures for the farther proof of this . the apostle s. paul saith , ephes. . , &c. even when we were dead in trespasses and sins hath he quickened us together with christ , ( by grace ye are saved ) and hath raised us up together , and made us sit together in heavenly places in christ iesus : that in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through christ iesus . for by grace ye are saved , through faith , ( or by the means of believing the gospel ) and that not of your selves , it is the gift of god. where , by the salvation which the ephesian christians are said to have obtained , and in the bestowing of which upon them the exceeding riches of god's grace appeared , is plainly to be understood their deliverance from their former heathenish impieties and sinful practices : and so is it interpreted by our best expositors . again it is said , titus . . not by works of righteousness which we have done , but according to his mercy he saved us ( how saved us ? it follows ) by the washing of regeneration , & renewing of the holy ghost . our saviour giveth ●…ase to our sin-sick souls by recovering them to health : and his salvation first consisteth in curing our wounds , and secondarily in freeing us from the smart occasioned by them . s. peter tells the christians that by his stripes they were healed , pet. . . it being a quotation out of isaiah . . clemens alexandrinus in the second book of his stromat . hath this saying to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pardon doth not so much consist in remission as in healing ; that is , the pardon of the gospel doth chiefly discover it self in curing men of their sins ; in delivering sinners from the power of them , rather than from the mere punishment due to them . by which words that learned father declared that he looked upon the subduing of sin as a more eminent act of grace , than the bare forgiveness of it . now , would that man be accounted any better than a perfect ideot , who being sorely hurt should expect from his chirurgion perfect ●…ase , when he will not permit him to apply any plaister for the healing of his wound ? or that being deadly sick should look that his physician should deliver him from his pain , when he will not take any course he prescribes for the removal of the distemper that is the cause of it ? but of far greater folly are all those guilty , who will not be perswaded to part with their sins , and yet hope for the salvation of their souls . he that looketh for this , expects that which implyeth a most palpable contradiction , and is impossible in its own nature to be effected . it hath been fully enough shewn that mere deliverance from misery , cannot possibly be without deliverance from sin ; and , much less eternal blessedness in the enjoyment of god. secondly , but how excessively mad then are those , which turn the grace of god declared in the gospel into wantonness , and take encouragement from the abundant kindness and good will therein expressed to wretched sinners , with the more security and boldness to commit sin ? we read of such in the epistle of s. iude ; and god knows there are too many such in these our days . but seeing it is so grosly foolish a thing for men to hope to be saved notwithstanding their living in the allowance of known sins , what desperate madness then is it to be imboldened in ungodly practices , by the offers christ makes of pardon and salvation to them . these declare that they look upon the design of christianity not onely as different from what it hath been demonstrated it is , but also as directly opposite , and perfectly contrary thereunto . these do not only judge their saviour to be no friend to holiness , but to be the greatest enemy likewise to it ; and a minister of sin and wickedness . they make him to be the very servant of the devil , in stead of coming to destroy his works . they make the christian religion more vile by ●…ar than that of mahomet ; and such a religion , as those which have but the least spark of goodness must needs abominate . shall we sin ( saith the apostle ) that grace may abound ? god forbid ! those that think they can magnifie the free-grace of god in christ by thus doing , or that they may take encouragement from it to continue in sin , do make this grace unworthy of mens acceptance , and no grace at all . nay they make almighty god the greatest enemy to mankind in sending his son jesus and his gospel among us . for sin being so apparently the greatest of evils , it can be no other than the highest and most significant expression of hatred to us , to encourage us to the commission of it . it is so far from being part of our christian liberty , to be delivered from our obligation to all or any of the laws of righteousness , that such a deliverance would be the most diabolical yoke of bondage . if any man can be so silly as to object that of the apostle , rom. . . ye are not under the law , but under grace : let him give himself an answer by reading the whole verse ; and then make ill use of that passage if he can tell how . the words foregoing it in the same verse are these : sin shall not have dominion over you , and these words are a proof of that assertion : for ye are not under the law , but under grace : that is , as if he should say , it is the most inexcuseable thing for you to continue under the dominion and power of sin , because ye are not under the weak and inefficacious paedagogy of the law of moses , but a dispensation of grace , wherein there is not only forgiveness assured to truly repenting sinners , but strength afforded to enable to the subduing and mortification of all sin . our saviour hath told us expresly that he came not to destroy the law , ( that is the moral law ) but to fulfil it : and that heaven and earth shall soouer pass away , than that one jot or little thereof shall sail . and it is absolutely impossible , that our obligation thereunto should cease , while we continue men. all the duties therein contained being most necessary and natural results from the relation we stand in to god and to one another , and from the original make and constitution of humane souls . but it is too great an honour to the doctrine of libertinism to bestow two words upon its confutation , it being so prodigiously monstrous , that it would be almost a breach of charity to judge that professour of christianity not to have suffered the loss of his wits that hath entertained it , or hath the least favour for it ; supposing he hath but the least smattering in the christian religion . it is a most amazing thing , that such a thought should have any admission into the mind of such a one , while he is compos mentis , and not utterly deprived of his intellectuals : our saviour's gospel being wholly levelled at the mark of killing all sorts of sin in us , and rendering us exactly obedient to the divine moral , and also all innocent humane laws . let me speak to such as so shamefully abuse our incomparable religion , as to take liberty from thence to be in any kind immoral , in the words of s. paul , rom. . , . despisest thou the riches of god's goodness and forbearance and long-suffering , not knowing that his goodness leadeth thee ( or designeth the leading of thee ) to repentance ? but after thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath , and revelation of the righteous iudgment of god , &c. chap. xix . the fourth inference . that a right understanding of the design of christianity will give satisfaction concerning the true notion , . of iustifying faith , . of the imputation of christ's righteousness . fourthly , from what hath been said of the design of christianity may be clearly inferred the true notion of iustifying faith , and of the imputation of christ's righteousness . first , of iustifying faith. we thence learn , that it is such a belief of the truth of the gospel , as includes a sincere resolution of obedience unto all its precepts ; or ( which is the same thing ) includes true holiness in the nature of it : and moreover that it justifieth as it doth so . for surely the faith which intitles a sinner to so high a privelege as that of justification , must needs be such as complieth with all the purposes of christ's coming into the world , and especially with his grand purpose ; and it is no less necessary that it should justifie as it doth this ; that is , as it receives christ for a lord , as well as for a saviour . but i need not now distinguish between these two , there being but a notional difference between them in this matter . for christ ( as was shewn ) as he is a saviour , designeth our holiness : his salvation being chiefly that from the worst of evils , sin ; and principally consisting in deliverance from the power of it . i scarcely more admired at any thing in my whole life , than that any worthy men especially should be so difficultly perswaded to embrace this account of iustifying faith ; and should perplex and make intricate so very plain a doctrine . if this be not to seek knots in a bulrush , i know not what is . i wish there were nothing throughout the bible less easily intelligible than this is , and i should then dare to pronounce it one of the plainest of all books that ever pen wrote . for seeing the great end of the gospel is to make men good , what pretence can there be for thinking , that faith is the condition ( or i 'le use the word [ instrument ] as improper and obscure as it is ) of iustification , as it complieth with only the precept of relying on christ's merits for the obtaining of it : especially when it is no less manifest than the sun at noon-day , that obedience to the other precepts must go before obedience to this ; and that a man may not rely on the merits of christ for the forgiveness of his sins , and he is most presumptuous in so doing , and puts an affront upon his saviour too , till he be sincerely willing to be reformed from them : and besides such a relyance is ordinarily to be found among unregenerate , and even the very worst of men . and therefore how can it be otherwise , than that that act of faith must needs have a hand in justifying , and the special hand too , which distinguisheth it from that which is to be found in such persons . and i adde , what good ground can men have for this fancy , when as our saviour hath merited the pardon of sin , for this end , that it might be an effectual motive to return from it . and can any thing in the world be more indisputably clear , than , if the only direct scope that christianity drives at be the subduing of sin in us , and our freedom from its guilt or obligation to punishment be the consequent of this ( as i think hath been demonstrated with abundant evidence ; ) that faith invests us with a title to this deliverance no otherwise than as dying to sin and so consequently living to god are the products and fruit of it ? and seeing that , one end , and the ultimate end too of christ's coming was to turn us from our iniquities , if the nature of faith considered as iustifying must needs be made wholly to consist in recumbence and reliance on him , he shall be my apollo that can give me a sufficient reason why it ought only to consist in reliance on the merits of christ for the pardon of sin , and not also in his power for the mortification of it . in short , is it possible that faith in christ's blood for the forgiveness of sin should be the onely act which justifieth a sinner , when such a multitude of plain texts assure us , that he died also to make us holy , and that his death was designed to deliver us from dying in order to a farther end , namely to this , that we should live unto him who died for us . i will never trust my discursive faculty so long as i live , no not in the plainest and most undoubted cases , if i am mistaken here . and will take the boldness to tell those who are displeased with this account of iustifying faith , that ( in my opinion ) it is impossible they should once think of any other , if they did as seriously weigh and throughly consider the design of christianity as they ought to do . i the more insist upon this , because those persons explication of this point hath been greatly lyable to be used to ill purposes by insincere persons ; and hath given infinite advantage to the dangerous errour of antinomianism . and for my part i must confess that i would not willingly be he that should undertake to encounter one of the champions of that foul cause , with the admission of this principle , that faith justifieth , onely as it apprehendeth the merits and righteousness of iesus christ : i must certainly have great luck , or my adversary but little cunning , if i were not forced to repent me of such an engagement . secondly , and as for the other doctrine of the imputation of christ's righteousness ; we learn from the design of christianity that this is the true explication of it : namely , that it consists in dealing with sincerely righteous persons , as if they were perfectly so , for the sake and upon the account of christ's righteousness . the grand intent of the gospel being to make us partakers of an inward and real righteousness , and it being but a secondary one that we should be accepted and rewarded as if we were completely righteous ; it is not possible that any other notion of this doctrine should have truth in it . for as from thence it appeareth , that there can be no such imputation of christ's righteousness offered in the gospel , as serveth to make men remiss in their prosecution of an inward righteousness ; so is it manifest likewise , that that doctrine is designed for a motive to quicken and excite men in their endeavours after such a righteousness as this is . so far is it , from tending to cause in us an undervaluing and sleight esteem of it , that , as sure as that the ultimate design of christianity is to indue us with it , it must be intended for no other purpose but to farther and promote that business : and it is effectual thereunto in that manner , that we shewed the exceeding great and precious promises of the gospel are . but because both these points are discussed in the free discourse , i have said so little of the former , and will proceed no f●…rther on this : but refer the reader thither , and to other much more elaborate discourses for his fuller satisfaction . and indeed it was enough for me in this place to shew , that the notion laid down in that book of both these doctrines , doth evidently follow from that proposition which is the subject of this treatise . chap. xx. the fifth inference . that we learn from the design of christianity the great measure and standard whereby we are to judge of doctrines . how we are to judge of the truth of doctrines . fifthly , we learn from what hath been said of the design of christianity , what is the great measure and standard whereby we are to judge of doctrines ; both whether they are true or false , and in what degree necessary to be received or rejected . first , we understand how to judge of the truth of doctrines . we may be certain that , seeing the design of christianity is to make men holy , whatsoever opinions do either directly or in their evident consequences obstruct the promoting of it , are perfectly false ; and with as great peremptoriness and confidence as they may be by some that call themselves christians obtruded upon us , they are not of christ , nor any part of his religion . and those which do appear to us to discourage from serious endeavours after piety and true vertue , we ought for that reason , while we have such an opinion of them , most vehemently to suspect them to be erroneous . for it being the business of our saviour's coming into the world , and of his blessed gospel , effectually to perswade us to use our utmost diligence in subduing our lusts , and qualifying our souls by purity and holiness for the enjoyment of god , and to make our endeavours successful for that purpose ; we may be undoubtedly assured that he hath not either by himself immediately , or by his apostles delivered any thing that opposeth this design . if ( saith s. paul ) i build again the things that i destroyed ; i make my self a transgressor : and no man that hath in him the least of a christian , will once suspect , that the perfectly wise as well as holy jesus should so manage the business he hath undertaken , as what he builds with one hand , to pull down with the other ; and frustrate that design by some doctrines which he promoteth by others . those doctrines on the other hand which in their own nature do evidently tend to the serving of this design of christianity , we may conclude are most true and genuine : and those which , upon our serious considering of them , we are perswaded do so , we ought upon that account to have a kindness for them , and to believe them of an higher than humane original . and therefore those which give the most honourable accounts of god , his nature , and dealing with the sons of men ; that most magnifie his grace , and best vindicate his holiness , justice , and goodness ; do commend themselves to our belief with infinite advantage : because the most worthy conceptions of the deity are extremely helpful and likewise necessary to the loving of god , and serving him as becometh us , and have a mighty influence into the ordering and regulation of our whole man ; as might be largly shewn . those doctrines , again , that most discountenance all sins both against the first and second table , and best enable to answer all pleas and pretences for security and carelesness ; that are most highly agreeable to the innate dictates of our minds , and least gratifie and please our carnal part ; we may from the consideration of the design of christianity be greatly perswaded of the truth of them . and on the contrary , those which are apt to instil into mens minds any unlovely notions of the divine nature , that disparage his holiness , or lessen his kindness and good will to his creation , and the obligations of the generality of the world to him and his son jesus , and so make his grace a narrow and scanty thing , or that naturally cast any dishonorable reflections on any person of the most holy trinity ; must needs be false . as also those that make religion to be a mere passive thing , wholly god's work , and not at all ours ; or that cramp men , and perswade them that they are utterly void of the least ability to co-operate with the grace of god or to do any thing towards their own salvation ; or any way whatsoever discourage them from the diligent prosecution of holiness ; or deprive us of any help afforded us towards our gaining , and growth in grace , either by putting a slur upon the written word , in advancing above it the light within men , and in enthusiastical pretences to immediate revelations , &c. or else by teaching men to sleight any one ordinance of the gospel , &c. or such doctrines as tend to introduce confusion into the church of christ , and to deprive it of all government and order , or in short that give countenance to any immorality whatsoever : i say , as sure as the christian religion is true , and that what we have proved to be the design thereof , is so ; such doctrines as these must needs be false . what our saviour saith of false prophets , is as true of most doctrines , by their fruits you shall know them : we may understand whether they have any relation to christianity or no , by the design they drive at , and their evident consequences . and i may adde , that we may make a shrewd guess what those particular wayes and modes of religion are ( which the various sects we are cantonized into have espoused to themselves , and are so fond of ) by the proper and most distinguishing effects of them . if we perceive that they make the great sticklers for them , to differ from others chiefly in unconcernednes about the most important & substantial duties of morality , and in laying the greatest weight upon certain little trifles , and placing their religion in mere externals ; or that the things whereby they are most peculiarly discriminated from other folk are spiritual pride , and fond conceitedness of themselves , and a scornful and fierce behaviour towards those that approve not of their way ; uncharitableness , morosity , and peevishness ; a seditious , ungovernable and untameable spirit , &c. i say , if we observe such as these to be the most distinguishing effects of their several modes and forms , we have sufficient reason from thence alone greatly to presume that they have not the stamp of ius christianum upon them , that they are not of christ , but of their own invention . the wisdom that is from above is quite another thing , and begets perfectly other kind of effects ; as shall be shewn hereafter . but to return , the design of the gospel is ( as was said ) the great standard by which we are to judge of the truth of opinions : those that seem to us to oppose this design , we are bound to suspect , because they do so ; but those which apparently do this , we must with heartiest indignation reject . and though we should meet with some places of scripture that at first sight may seem to favour them , we may not be stumbled upon that account , but be confident that whatsoever is their true meaning , as sure as they have god for their author , they cannot possibly patronize any such doctrines . and , lastly , in examining which of two opinions is true , that oppose each other , and do seem to be much a like befriended by the holy scriptures ; it is doubtless a very safe course to consider as impartially as we can , which doth tend most to serve the great end of christianity , and to prefer that which we are perswaded doth so . chap. xxi . how we are to judge of the necessity of doctrines either to be embraced or rejected . a brief discourse of the nature of points fundamental . how we may know whether we embrace all such , and whether we hold not any destructive and damnable errours . secondly , the design of christianity is the great measure whereby we are to judge as of the truth , so also of the necessity of doctrines either to be embraced or rejected . first , we may thereby understand , in what degree we ought to esteem those necessary to be by all received , which we our selves are convinc'd of the truth of ; or , which of such are fundamental points of the christian faith , and which not . first , it is plain , that in the general those and those only are primarily and in their own nature fundamentals , which are absolutely necessary to accomplish in us that design . such , as without the knowledge and belief of which it is impossible to acquire that inward righteousness and true holiness which the christian religion aimeth at the introduction of . it is in it self absolutely necessary , not to be ignorant of or disbelieve any of those points , upon which the effecting of the great business of the gospel in us doth necessarily depend . the particulars of these i shall not stand to enumerate , because ( as will appear from what will be said anon ) it is not needful to have a just table of them : and besides , any one that understands wherein the nature of true holiness lyeth , may be able sufficiently to inform himself what they are . secondly , it is as evident , that those points of faith are secondarily fundamental , the disbelief of which cannot consist with true holiness , in those to whom the gospel is sufficiently made known ; although they are not in their own nature such , as that holiness is not in some degree or other attainable without the belief of them . and in the number of these are all such doctrines as are with indisputable clearness revealed to us . now the belief of these , though it is not in it self any more than in higher or lower degrees profitable , yet is it even absolutely necessary from an external cause , though not from the nature of the points themselves , viz. in regard of their being delivered with such abundant perspicuity , as that nothing can cause men to refuse to admit them , but that which argueth them to be stark naught , and to have some unworthy and base end in so doing . but we must take notice here , that all such points as these are not of equal necessity to be received ▪ by all christians ; because that in regard of the diversity of their capacities , educations , and other means and advantages , some of them may be most plainly perceived by some to be delivered in the scriptures , which cannot be so by others with the like ease . and in the second place , what hath been said of fundamental truths , is applicable by the rule of contraries to the opposite errours , as i need not shew . now then , would we know whether we embrace all the fundamentals of christianity , and are guilty of no damnable and destructive errours ; among the great diversity and contrariety of opinions that this kingdom abounds with ( i think i may say ) above all other parts of christendom ; our onely way is to examine our selves impartially after this manner . am i sincerely willing to obey my creatour and redeemer in all things commanded by them ? do i entertain and harbour no lust in my breast ? do i heartily endeavour to have a right understanding of the holy scriptures , and chiefly of the gospel , and to know what doctrines are delivered there in order to the bettering of my soul by them , and the direction of my life and actions according to them ? if we can answer these questions in the affirmative ; whatsoever mistakes we may labour under , they can be none of them such as will undo our souls ; because we shall have cause to conclude from thence , that the design of christianity is in some good measure effected in us . and whatsoever tenets may be accompanied and consist with the true love of god , and a solicitous care to keep a conscience void of offence towards him and men , we may be certain from the past discourse of the design of the gospel , that they belong not to the catalogue of fundamental errours . this obedient temper is the most infallible mark ( of any i know ) of an orthodox man ; he that is indued with it , though he may erre , cannot be an heretique . but there will be an occasion of speaking more anon to this purpose . chap. xxii . the sixth inference . that the design of christianity teacheth us what doctrines and practices we ought , as christians , to be most zealous for or against . sixthly , we consequently learn what doctrines and practices we ought , as christians , to be most zealous for or against . those , surely , that are most available to the begetting and encrease of true holiness , it is our duty to concern our selves most for the defence of : and those which have the greatest tendency towards the endangering of it , to set our selves with the greatest industry and vigour against . the reason is plain , because the former do most promote the design of the gospel , and the latter do it most disservice . s. iude exhorts in the third verse of his epistle , to contend earnestly for the faith which was once delivered to the saints ; that holy doctrine which was first delivered by our saviour , and unanimously by his apostles after him ; which is perfectly contrary to the wicked and abominable doctrines taught by the profane crew he speaks of in the next verse ( and were more than probably the gnosticks ) which were crept in unawares , who were before ordained to this condemnation ( or whose impostures first , and then the vengeance which should be taken of them , were formerly written of or foretold both by christ and his apostles ) ungodly men , turning the grace of god into lasciviousness , and denying the only lord god , and our lord iesus christ. and we ought to contend against whatsoever is designed to overthrow and make ineffectual that most blessed doctrine , more or less , according as it more or less tends so to do . our zeal should be altogether employed for the promoting of personal and real holiness , and mostly for the essential parts of it , and the necessary means and helps to it . but doubtless it cannot be worth our while to lay out any considerable matter of our heat , either for or against doubtful opinions , alterable modes , rites and circumstances of religion : they are not things on which much weight may be warrantably laid ; for they are too weak to bear it , in regard of their being so little serviceable or disserviceable to the design of christianity , as 't is plain they are . i say , eager defending or opposing of such kind of things , is ( to use the similitude of an excellent person ) like the apes blowing at a glow-worm which affords neither light nor warmth . nay it is no less injurious to the design of christianity , than unserviceable and useless , as we have been effectually taught by very woful experience . and nothing doth more harden atheistically-disposed persons , than their observing the contention of christians about matters of that nature ; for thereby do they take a measure of our whole religion . and besides an eager concernedness about them is too ordinarily accompanied with a lukewarm or rather frozen indifference concerning the most important points and the indispensables of christianity . it is too visibly apparent to be denied , that those which have such a sealding hot zeal either for or against things of no certainty and no necessity , are many of them ( as their predecessors the pharisees were ) in the very other extreme as to not a few of the weightyest matters of religion . chap. xxiii . the seventh inference . that the design of christianity well considered will give us great light into the just bounds and extent of christian liberty . of complying with the customes of our country , and the will of our governours . the great difference between the mosaical law and the gospel as to its preceptive part . seventhly , we may be greatly satisfied by considering the design of christianity concerning the iust bounds and extent of our christian liberty . for that being to make men holy , it may safely be presumed that such things as have neither directly nor consequentially any tendency to the depraving of our souls , are left free to us by our saviour , either to do them or not to do them , as we shall see cause . whatsoever doth neither promote no●… hinder this design , we have reason to believe is neither injoyn'd upon us christians , nor forbidden to us . whatever things are any way necessary to the furtherance of it , must needs be matter of strict duty ; and what are so profitable thereunto , that the omission of them doth make the effecting of this design more difficult , cannot but be ordinarily so also . whatsoever is in its own nature , or by reason of some circumstance inseparably adhering to it , a necessary occasion of gratifying some one or other corrupt affection , and that , by the doing of w ch we shall certainly desile our own souls or the souls of others , either by drawing them thereby to , or hardening and encourageing them in any wickedness ( which is that our saviour means by offending or scandalizing little ones , and is so severely forbidden by him , and also by the apostle in the eighth chapter of the first epistle to the corinthians ) can be no other than absolutely unlawful : and whatsoever is foreseen to be a probable occasion of any one of these mischiefs , must also be carefully avoided by us . but those things which are none of all these , cannot be otherwise than perfectly indifferent under the gospel . and therefore whatsoever of such are commended by the custome of the places we live in , or commanded by superiors , or made by any circumstance convenient to be done ; our christian liberty consists in this that we have leave to do them . and , indeed , it is so far from being a sin to comply with our country-men and neighbours in their plainly innocent usages and harmless customes , or with the will of our governours when they command us such things ; that it would be so , to refuse so to do . for our refusing to comply with either of these can hardly proceed from any thing better than a proud affectation of singularity , or at best from superstitious s●…rupulosity ; which , in calling it superstitious , i intimate to be very evil , as much of conscience as there may be in it . for superstition implyeth a frightful and over-timorous apprehension of the divine nature , and consequently a base and undervaluing conception of it , as the greek word that expresseth it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifieth . that which makes men superstitious , is such an opinion of god as represents him a very angry and captious being , but yet such a one too as may be a●…oned and pacified by a great care and exactness in certain little matters , in performances and abstinences of an insignificant and very trivial nature . now the ancient author of the epistle to diognetus therein acquaints him , that the primitive christians were no such squeamish or conceited creatures as to live in a different way from the people among whom they inhabited ; and saith that they distinguish'd themselves from their neighbors and other folk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither by civil customes , nor a certain language , ( or phrases or tone ) proper to themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. nor that they affected to make themselves notifi●…d by any peculiarities ( that is , in harmless matters ) as a foolish sect among our selves , and some other fanciful people , now adays do . i design not here so tedious a work as that of examining particulars by the rule we have given , but only to shew in the general that we may be satisfied concerning the extent of our christian ●…berty by well weighing the design of christianit●… ▪ and may understand what kind of things must needs be free to us under the gospel-dispensation , and what not ; leaving it to the reader to make application , and consider the nature of particulars by comparing them with this rule . but i presume i need not mind him , that i suppose all this while that whatsoever is plainly commanded and forbidden in the gospel , must be done and forborn by him , though he should not be sagacious enough to discern how every thing there commanded is serviceable , or forbidden is injurious , to the design of holiness : for surely none can doubt but that they ought to understand me , in what i have asserted , to have this meaning onely , viz. that , as to those things which the gospel speaketh nothing in particular and clearly concerning , the best course we can take in order to our knowing to what heads to refer them ( whether to that of things commanded , or to that of forbidden , or to that of indifferent things ) is to examine them by this general rule , viz. the design of christianity . but to conclude this , the great difference between the mosaical law , and the gospel , as to its preceptive part , is this , that by the former a vast multitude of perfectly indifferent things were imposed , and many such also prohibited : but by the latter , onely those things are injoyned that are in their own nature of indispensable necessity , or such as are means and helps towards them : and there is nothing thereby forbidden , but it is so , because it is evil ; and is not therefore evil onely because forbidden . there is nothing either commanded or forbidden in our saviour's religion , but , as it is in order to our good , so is it in order to such a good too as consists in the reformation and renovation of our lives and natures . so that , i say , our past discourse concerning the design of christianity may give us great light , as to the knowledge of what kind of things , we that are under the gospel-dispensation , must do , and are matter of necessary duty ; must not do , and are matter of sin ; and may do or leave undone without sin . chap. xxiv . the eighth inference . that it is the most unaccountable thing to do that which is essentially evil , in defence of the christian religion , or of any opinions presumed to be doctrines relating thereunto . the pope and church of rome most prodigiously guilty in this particular . and not a few of those that profess ▪ enmity against popery too lyable also to the same charge . eighthly , it may be plainly inferred from what hath been said of the design of christianity , that it is the most strangely unaccountable thing for men in defence or favour of that way of religion , which they take to be most truly the christian , or of any opinions that are presumed by them to be doctrines thereunto belonging , to do that which is essentially and in its own nature evil . for these act quite contrary to the design of the christian religion , and so consequently , do what lye●…h in ther●… to spoil it , and render it a 〈◊〉 and insignificant thing by the co●… 〈◊〉 take for the advancement of it . the pope and church of rome are most prodigiously guilty of this madness ; they doing the most plainly vicious and immoral actions imaginable to promote the interest ( as they pretend ) of that which they call the catholique faith. for , their imposing of their own sences upon the word of god , and then persecuting , burning and damning men for not subscribing to theirs as to god's words , can be no better than an act of devilish pride and barbarous cruelty . it is so of the former , in that it is a compelling men to acknowledge their wisdom to be such as that it may not be suspected in the least measure , no not in the determination of points that are the most doubtful and disputable : nay neither in such opinions and practices of theirs as most apparently contradict a multitude of texts of the holy scriptures . and moreover in endeavouring to force all men to act and think as they do in matters of religion , they with luci●…erian arrogance usurp the empire of almighty god , and sway that scepter over mens consciences which is his peculiarly . and i need not say that they are therein no whit less cruel than they are proud ▪ for what greater cruelty can there be , than to inflict upon people the saddest of calamities and the horridest tortures ( whereof the instances are innumerable ) for such things as they cannot have the least cause to think they are able to help ; and which they have also the greatest reason to conclude they are not at all blame worthy for ? i say what can be greater cruelty than this is ? except their designing thereby to terrifie men to the owning of doctrines and doing actions perfectly against the clearest sense of their minds and expres●…est dictates of their consciences ; which is an exercise of no less cruelty towards their souls , than the other is towards their bodies . and what villanies are there which the pope and his proselytes have stuck at committing for the propagation of their religion ? such as exciting subjects to take arms against their lawful sovereigns , to whom they are obliged in the bonds of most solemn oaths ; poisoning and s●…abbing of princes , the most barbarous massacres that any history can give account of . in short , what frauds and perfidiousness , what treachery , what impostures , what pe●…juries , what cruelties and horrid out-rages have they thought too wicked to be undertaken and persisted in for the sake of holy church ? but i would i could say that of all that are called christians the papists onely are lyable to this charge ; but , alas , it is too manifest to be denied or yet dissembled , that not a few of those that profess enmity to popery are sadly guilty , though not equally with the papists , in this particular . but there is nothing more certain than that for any of us to be cruel and of a persecuting spirit , to be wrathful and furious , to backbite and slander , to be false and perfidious , to be ungovernable , rebellious , or seditious , to be uncharitable or in any kind whatsoever unjust upon the account of religion it self , is most unsufferable and inexcuseable . for if it be lawful to behave our selves after this manner upon any account whatever , religion would be the most useless thing in the whole world ; and if this were lawful upon the account of religion onely , i will not stick to say that it would not be more useless and unprofitable than mischievous and hurtfull . nor would the christian religion it self be worthy our profession , if it would give us leave , upon any design , to allow our selves in the forementioned immoralities or in any one whatsoever . but there are none , it more absolutely or with greater severity forbiddeth than such as these . who is a wise man and indued with knowledge among you ( saith s. iames ) let him shew out of a good conversation his works with meekness of wisdom ; but if ye have bitter envyings and stri●…e in your hearts , glory not , and lie not against the truth , ( that is , do not boast of your christian wisdom , nor play the hypocrites in pretending to be spiritual ) this wisdom des●…endeth not from above ( is not zeal kindled from heaven ) but is earthly , s●…nsual , devilish : for where envy and strife is , there is confusion and every evil work . but the wisdom that is from above , is first pure , then peaceable , gentle , and easie to be entreated , full of mer●…y and good fruits , without partiality , and without hypocrisie : and the fruit of righteousness is sown in peace , of them that make peace , iames . . to the end . and s. paul tells the galatians , chap. . , . that the fruit of the spirit is love , ioy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance . and he reckoneth among the works of the ●…lesh , vers . , , . not onely adlultery , fornication , uncle●…nness , i asciviousness , idolatry , wit●…herast , heresies , mur●… , drunkenness , revelling : but also hatred , variance , emulations , wrath , strife , seditions , envyings : and saith , that they which do such things ( such as these as well as the ●…ormer ) shall not inherit the kingdom of god. and adds vers . . that they which are christ's , have 〈◊〉 the flesh with the af●…ections and lusts , that is , all such as the foregoing . and it appeareth from what hath been discoursed concerning the design of christianity , that the grati●…ication of any of these affections is so far from becoming lawful or more warrantable by being yielded to for the sake of it , that it is rendered the more wretchedly foolish and unaccountable by this means . for thus to do , is no other than to be irreligious to promote religion , to be un-christian to do service to christianity ; and therefore to go the directest way to destroy i●… , by the means we use for its preservation : and we do our particular opinions and forms of religion more mischief in alienating the minds of others from them , than their most professed adversaries will be able to do by all their attempts against them , by such wild and wicked expressions of zeal for them . and lastly , thus to do is to oppose the interest of our religion to that of our souls , and to cast these away in the defence of that : as appears from our discourse in the second section . but what madness is like to this ? chap. xxv . the ninth inference . that it is a most unwarrantable thing for those that are the ministers of christ to prefer any other design before that of making men really righteous and holy. that this ought to be the whole design of their preaching . that it is of as great concernment that they promote the same business by their conversations , as that they do it by their doctrine . infinite mischiefs occasioned by the loose lives of ministers . several instances of practices extremely blame-worthy in preachers of the gospel . that they ought to have a regard to the weaknesses of persons so far as lawfully they may . that the promoting of holiness ought to be the onely design of ecclesiastical discipline . ninthly , seeing our saviour's grand and onely direct design was to make men really righteous and holy , it must needs be a most unwarrantable thing for those that are his ministers and representatives to prefer any other before this ; for those that are intrusted with the care of souls to concern themselves about any thing so much as this . it is plainly their duty to subordinate every thing they do , by virtue of their sacred function , hereunto ; and to imitate their great master , all they can , in the discharge of it ; to promote holiness , as much as lyeth in them , both by their doctrine and conversations : with all perspicuity and plainness to instruct their people in all the indisputable doctrines of christianity above any other ; and to have a special care to shew them the aptness that is in them , to the furtherance of holiness of heart and life : and most to inculcate those upon them which have the greatest and most manifest and immediate tendency thereunto : to inform them of their whole duty relating to god , their neighbour and themselves impartially ; to press them to the performance of them with the greatest affection and fervency ; and to back on their exhortations with the most prevalent and inforcing motives ; the most rational and convincing arguments ; couragiously , but with a discovery of tenderest compassion to sinners , to reprove all sins without exception ; and faithfully to shew the danger of living in any one whatsoever . and to do thus , not onely in publique , but , as there is occasion , in private also , and readily to embrace all opportunities for that purpose . thus ( as hath been shewn ) did our blessed saviour spend his time , and that it is the duty of his ministers to come as near as they can , in their practice , to him , is out of question : and thus also did his immediate successors , the apostles employ themselves ; as might be largly made to appear . they preach'd the word , were instant both in season and out of season , they reproved , rebuked and exhorted with all long-suffering and doctrine ; according as s. paul charged timothy to do , in the most solemn and severe manner : even before god , and the lord iesus christ who shall judge the quick and the d●…ad , at his appearing and his kingdom . and that charge by parity of reason must concern the whole clergy as well as that bishop . and as christ and his apostles taught men by their lives , as well as doctrine , and encouraged them to the performance of whatsoever duties they injoyned them , by their own example ; so it cannot but be of infinite concernment that all that have the conduct of souls committed to them should do the like . s. paul exhorted timothy first to take heed to himself , and then to the doctrine ; and the former advice was of no whit less necessity and importance than was the latter . for ( as woful experience assureth us ) a minister of a careless and loose life , let his parts and ability in preaching be never so great , nay though he should behave himself never so faithfully in the pulpit , and be zealous against the very vices he himself is guilty of ( which would be very strange if he should ) must needs do more hurt incomparably , than he can do good . and though ( as some of them will tell them ) it is the peoples duty to do as they say , and not as they do ; yet is there nothing more impossible than to teach them effectually that lesson . mankind ( as we had before occasion to shew ) is mightily addicted to imitation , and examples ( especially those of governors and teachers ) have a greater force upon people ordinarily than have instructions ; but chiefly bad examples ( in regard of their natural proneness to vice ) than good instructions . had not the apostles expressed as great a care of what they did , as of what they said , how they lived as how they preached , christianity would ( without doubt ) have been so far from prevailing and getting ground as it hath done ; that it could not have long survived its blessed author , if it had not bid adiue to the world with him ▪ most men , do what we can , will judge of our sermons by our conversations , and if they see these bad , they will not think those good ; nor the doctrines contained in them practicable , seeing they have no better effect upon those that preach them . and besides no man will be thought to be serious and in good earnest in pressing those duties upon others , which he makes no conscience of performing himself . nay every man's judgement in divine things may warrantably be suspected , that is of a wicked and vicious life . and those that are conscious to themselves that they are not able to pass a judgement upon doctrines , may not be blamed if they question their minister's orthodoxy , while they observe in him any kind of immorality , and see that he lives to the satisfaction of any one lust. for , the promise of knowing the truth is made onely to such as continue in christ's words , that is , that are obedient to his precepts . and i adde , that such a one 's talks of heaven and hell are like to prevail very little upon his auditors , or to be at all heeded by the greatest part of them , while they consider that the preacher hath a soul to save as well as they . and therefore the love that they bear to their lusts , with the devil's help , will easily perswade them , that either these things are but mere sictions , or else that the one may be obtained , and the other escaped , upon far easier terms than he talks of . but as for those few in whom the sense of true vertue and piety have made so deep an impression , as that they have never the slighter opinion of the necessity thereof , in regard of their minister's wicked example ; the prejudice that they cannot but conceive against him renders his discourses insipid and unaffecting to them , and so they ordinarily take all opportunities to turn their backs upon him , and at length quite forsake him . and then , if they are not as understanding as well meaning people , are too easily drawn away from all other churches , when they have left their own , and become a prey to some demure and fairly pretending sectary . and i am very certain from my own observation , that no one thing hath so conduced to the prejudice of our church of england , and done the separating parties so much service as the scandalous lives of some that exercise the ministerial function in her . the late excellent bishop of down and connar hath this memorable passage in a sermon he preached to the university at dublin : if ye become burning & shining lights , if ye do not detain the truth in unrighteousness , if ye walk in light and live in the spirit , your doctrine will be true , and that truth will prevail : but if you live wickedly & scandalously , every little schismalick will put you to shame , & draw disciples after him , and abuse your flocks , and feed them with colo●…ynths and hemlock , and place heresie in the chair appointed for your religion . but to hasten to the dispatch of this unpleasant topick : wicked ministers are of all other ill-livers the most scandalous , for they lay the greatest stumbling block , of any whatsoever , before mens souls ; and what our saviour said of the scribes and pharisees , may in an especial manner be applyed to them , viz. that they will neither enter into heaven themselves nor yet suffer them that are entering to go in : so far are they from saving themselves and those that hear them . but i would to god , such would well lay to heart those sad words of our saviour , luke . , . it is impossible but that offences will come ; but woe unto him through whom they come : it were better for him that a milstone were hanged about his neck , and he cast into the sea , &c. and those words are not more effectual to scare them , than are these following of a heathen , viz. tully , concerning vicious philosophers to shame them into a better life : saith he in his tusculan questions , the second book , quotusquisque philosophorun●… invenitur , qui sit ita moratus , &c. what one of many philosophers is there who so behaves himself , and is of such a mind and life , as reason requireth ; which accounteth his doctrine not a boast of science but a law of life ; which obeyeth himself , and is governed by his own precepts ? we may see some so light and vain , that it would have been better for them to be wholly ignorant , and never to have learn ▪ d any thing : others so covetous of money , thirsty of praise , and honour , and many such slaves to their lusts , ut cum eorum vitâ mirabiliter pugnet oratio , that their lives do marvellously contradict their doctrine . quod quidem mihi videtur esse turpissimum , &c. which to me seems the most filthy and abominable of all things . for as he which professing himself a grammarian speaks barbarously , and who being desirous to be accounted a musician sings scurvily , is so much the more shame-worthy for his being defective in that the knowledge and skill of which he arrogates to himself ; so a philosopher in ratione vitae peccans , miscarrying in his manners , is in this respect the baser and more wretched creature , that in the office of which he will needs be a master , he doth amiss ; artemque vitae professus delinquit in vitâ , and prosessing the art of well-living , or of teaching others to live well , is faulty and miscarrieth in his own life . could this excellent heathen thus inveigh against wicked philosophers , what satyre can be tart and severe enough for ungodly ministers of the glorious and most holy gospel of the blessed jesus ? i will adde one more saying of our saviour's , which he spake to his disciples , whom he was training up for the ministry , matt. . . ye are the salt of the earth ; but if the salt hath lost its savour , wherewith shall it be salted ? it is thence-forth good for nothing , but to be cast out , and to be trodden under foot of men . well , i say that the design of our saviour and his gospel being to make men holy , those behave themselves infinitely disbecoming his ministers and the preachers of the gospel , that live unholily ; and so do all such also ( as was at first intimated ) as do not above all things endeavour the promoting and furtherance of that design . and of that number are those that are ever affecting to make people stare at their high-flown and bum-baste language , or to please their phancies with foolish jingles and pedantick and boyish wit , or to be admired for their ability in dividing a hair , their metaphysical acuteness and scholastick subtilty ; or for their doughty dexterity in controversial squabble . and among such may those also , and those chiefly , be reckoned , that seek to approve themselves to their auditors to be men of mysteries , and endeavour to make the plain and easie doctrines of the gospel as intricate and obscure as ever they are able : these are so far from endeavouring above all things to advance the design of the gospel , that it hath not any greater enemies in the whole world than they are . and to them i may adde such as preach up free-grace and christian privileges otherwise than as motives to excite to obedience , and never scarcely insist upon any duties except those of believing , laying hold on christ's righteousness , applying the promises ( which are all really the same with them ) and renouncing our own righteousness , which those that have none at all to renounce have a mighty kindness for . all which rightly understood , may , i grant , and ought to be preached ; but to make the christians duty to consist either wholly or mostly in those particulars , and especially as they are explained by not a few , is the way , effectually to harden hypocrites , and encrease their number , but to make no sincere converts . those again do nothing less than chiefly promote the business of holiness , that are never in their element , but when they are talking of the irrespectiveness of god's decrees , the absoluteness of his promises , the utter disability and perfect impotence of natural men to do any thing towards their own conversion , &c. and insist with greatest emphasis and vehemence upon such like false and dangerous opinions . and those may well accompany and be joyned with the foregoing , that are of such narrow , and therefore unchristian spirits as to make it their great business to advance the petty interest of any party whatsoever , and concern themselves more about doing this , than about promoting and carrying on that wherein consists the chief good of all mankind : and are more zealous to make proselytes to their particular sects than converts to a holy life ; and press more exact and rigid conformity to their modes and forms than to the laws of god and the essential duties of the christian religion . such as all the forementioned have doubtless little cause to expect a [ well done good and faithful servant ] from the mouth of their saviour at the last day ; their practice being so very contrary to that of his ( whose ministers they profess themselves to be ) when he was in the world ; and they making christianity so infinitely different a thing from what he made it . and furthermore , it is unquestionably the duty of all the stewards of the mysteries of god to take special heed that they do not by over-severe insisting on any little matters and unnecessary things , give their people a temptation to conclude that they lay the greatest weight upon them ; but so to behave themselves towards them , as to give them assurance that there is no interest so dear to them as is that of the salvation of their souls . and lastly , to be so self-denying as to have a regard to the weaknesses of persons , so far as lawfully , and without disobeying authority they may , to prevent their departure from communion with the church they belong to ; and to use all fair and prudent ways to perswade those back again thereunto , which there is any the least reason to hope are not irrecoverably gone away . it being very much the interest of their souls not to continue in separation : and not of theirs only but of others too , in that strifes and contentions , envyings and animosities are like to be kept alive , and greatly to encrease , while men keep at a distance from one another ; and where these are ( as it was said s. iames hath told us ) there must needs be confusion and every evil work . and this is no other than what the great s. paul thought it no disparagement to him to be exemplary to us in . for saith he , cor. . , &c. though i be free from all men , yet have i made my self a servant to all , that i might gain the more : and unto the iews i became as a iew , that i might gain the iews ; to them that are under the law as under the law , that i might gain them that are under the law ; to them that are without law ( or observe not the law of moses ) as without law , that i might gain them that are without law : to the weak became i as weak , that i might gain the weak ; i am made all things to all men , that i might by all means save some . the summe of which words amount to this , that he denyed himself in the use of his liberty to gain those who were not acquainted with the extent of it , and dealt with all sorts of men in that way which he thought most probable to convert them to christianity , and keep them in the profession of it . not that he sneaked and dissembled and made weak people think that he was of their mind , and so confirmed them in their mistakes and follies ; or had any regard to the humours of unreasonable and meerly captious people that will be finding faults upon no ground at all : this must needs be unworthy of an apostle ; for it is so of all inferiour ministers and likewise of every private christian. and our past discourse assures us also that the promoting of holiness in mens hearts and lives ought to be the only design of ecclesiastical discipline and church censures : and 't is easie to shew that if the laws of all christian churches were framed and the execution of them directed onely , or above any other , to the service of this design ; or that no interest did sway so much with their chief governours , as that which was ( and still is ) most dear to the great founder and king of the church whom they represent ; and if they were willing to lose in their little and petty concerns , that they might gain in this grand one , we should quickly see christendome in most lovely and blessed circumstances . all people that have any thing of sincerity , would quickly unite and agree together , and as for factious hypocrites they would be with ease supprest , and put out of all capacity of doing mischief . this i say might be easily shewn , and plainly demonstrated ; but it needs not , there being nothing in the world more undeniably evident . chap. xxvi . the tenth inference . that an obedient temper of mind is an excellent and necessary qualification to prepare men for a firm belief and right understanding of the gospel of christ. that it is so by virtue of christ's promise . that it is so in its own nature . this shewed in three particulars , viz. in that , . it will help us to judge without prejudice concerning the doctrines contained in the gospel . . it will give satisfaction concerning the main doctrines of christianity far excelling any that can arise from mere speculation . . it will secure from the causes of errour in those points that are of weightiest importance . six causes of such errours laid down ; and an obedient disposition of mind shewed to secure from each of them . tenthly , we learn what is the best temper and disposition of mind to bring to the study of christ's gospel , in order to our firm belief and right understanding of it . seeing its design is to make men entirely obedient , and truly holy , it is evident that a desire so to be is the most excellent and necessary qualification for that purpose . our saviour saith , iohn . . if any man will do his will ( or is willing to do it ) he shall know of the doctrine whether it be of god , or whether i speak of my self ; that is , in the first place , he shall be throughly satisfied concerning the truth of the gospel , shall be abundantly convinced that the christian religion is no imposture , that the author of it came from heaven , as he declared he did , and was sent by god to reveal his will. such a one , when it comes to be sufficiently proposed to him , shall heartily embrace the gospel as containing the true , the onely true religion . and therefore observe what he saith , iohn . . he that is of god , heareth god's words ; ye therefore hear them not , because ye are not of god : that is , as if he should say , he that is of an obedient temper , and ambitious of doing the will of god , shall receive the doctrine which in his name i preach to him ; and the reason why you iews , for your parts refuse so to do , is because you are insincere and hypocritical . it is said acts . . that as many of the gentiles as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is doubtless in this place to be rendred ) disposed , or in a ready preparedness , for eternal life , believed ; that is , those which were proselytes of the gate , who were admitted by the iews to the hope of eternal life , and to have their portion in the age to come , without submitting to their whole law , or any more than owning the god of israel , and observing the seven precepts of noah ( as master mede hath learnedly and with great conviction shewn ; ) these being desirous to live godlily , and not prejudiced against the christian religion as the iews generally were , did then at antioch receive the gospel upon its first being made known to them : and of this sort was cornelius , whose conversion to christianity we read of before in the tenth chapter . secondly , and consequently , this sence is also implied in the first cited words of our saviour , viz. that , as he which is willing to do god's will , shall know that christ's doctrine came from him , so he shall rightly understand that doctrine too . for it would be to no purpose for him to believe the gospel to be true , if his faith be not accompanied with an ability to pass a right judgement on the sence of it . and therefore he must needs be able to distinguish between the doctrine of christ and that which is falsly imposed at any time upon the world as his , and fathered upon him by ungodly heretiques ; as well as satisfied that what he delivered in the general is the will of god. s. iohn to this same purpose expresseth himself , epistle . . he that knoweth god ( that is , practically , or is obedient ) heareth us ; he that is not of god ( or is not willing to obey him ) heareth not us ; hereby know we the spirit of truth and the spirit of error : that is , by this obedient temper we are capable of distinguishing betwixt these two spirits . and , i say , from the design of the gospel , that being to make men holy , it may be presumed , that whosoever considereth it with a desire of being so , must needs both believe it to have come from god , and also be inlightened in the true knowledge of , at least , all the necessary points of it ; and be enabled to give a particular , explicite and understanding assent to them : so that it shall not lie in the power of any subtile seducer to rob him of his faith , or to infect him with any principles that are directly destructive to it , or are so plainly in their consequences so , as that he shall see it , and make that ill use of them as to be perswaded by them to let go his hold of any fundamental article of the christian religion . for our saviour having so infinitely concerned himself for the destroying of sin in us , and to make us partakers of his holiness , as to aim at this above all things , in all he did and suffered in the world , and to make it the whole business of his gospel ; we may be certain that those honest souls that come to the study of it , with a desire of reaping this advantage by it , cannot be left destitute of christ's grace and blessing to make it successful to them for that purpose ; which it is impossible it should be without a thorow-belief of it , and a right understanding of , at least , all its absolutely necessary and essential parts . this we might be assured of from that consideration , though there were no promise extant of that his grace to such well disposed people , as there are diverse others besides that which we have produced . but besides this , a sincere desire of being obedient and holy must needs of it self very greatly dispose us for the belief and sufficient understanding of the gospel , and be very necessary in order thereunto also . for first , it will help us to judge without prejudice and partiality concerning it and the particular doctrines therein contained . he whose hearty desire it is to please god in doing his will , will be unbyassed in his judgement in enquiries after it . he knows that he cannot make that to be truth by thinking one way or other , which was not before so ; and that truth will be truth whatsoever he thinks on it : and therefore doth not wish that this or that may be so , and then endeavour to perswade himself that it is so ; but will only examine what is so , that he may not entertain an erroneous perswasion . he will bring his mind to the gospel , and not wrest the gospel to his mind . but vice and sin , being allowed and predominant in the soul , must needs warp the judgement and clap a heavy byass on it ▪ that will draw it to favour , as much as may be , their interest in all matters it is concerned in . and therefore a man of wicked and depraved affections cannot but be exceeding unapt to study a book whose design is such as the gospel's is . but the obediently-disposed will bring free , ingenuous and candid spirits to this work , and therefore are very fitly prepared to do it with good success . secondly , this honest and sincere temper of mind will help a man to evidence for his satisfaction concerning the main doctrines of the gospel , far excelling any that can arise from mere speculation ●… namely that of sense and experience ▪ the man that is indued with it , shall know of the doctrine , that it is of god , he shall not onely believe it according to the strict notion of that phrase . there is an inward sweetness in holy truths that a good soul will relish , and savour , but the vitiated palates of those that are in love with any lust cannot taste it . how sweet ( said david ) are thy words unto my taste , yea , sweeter than honey unto my mouth . now naked demonstrations give but very poor and slight satisfaction in comparison of that knowledge that ariseth from sense and experience ; and this latter alone will remove from us all doubt and uncertainty ▪ therefore that was so far from being a weak and foolish , that it was a most worthy and laudable speech of the honest martyr : though i cannot dispute , i can die for christ ▪ no one that hath tasted honey , can at all doubt of its sweetness , though he may want cunning enough to answer the arguments whereby a sophister may attempt to prove it bitter . we say , seeing is believing . and the great evidence that our saviour proved himself to be the messias by , was that of sense . by this was thomas his incredulity , as very strong as it was , immediately overcome . and the bodily senses are not more infallible than is the purified sense of the soul. thirdly , the aforesaid temper of mind will secure those in whom it is , from the causes of errour in those points of the gospel that are of weightiest importance . it is undoubtedly certain that mistakes about these cannot possibly arise from the obscurity of that book , it being as plain as heart can wish in all matters of absolute necessity ; as hath been shewn in the free discourse . therefore errours that are of a damnable nature must necessarily proceed from vicious causes , such as , . gross ignorance : but 't is not possible to find this in any soul that is sincerely desirous to obey god. . a too high opinion of our parts and reason : by which is often occasioned a rejection of whatsoever they are not able to comprehend . but the honest soul can have no such conceits of his reason ; he knows nothing more undoubtedly than that he is a weak and most shallow creature . he knows that the most contemptible insect and common weed are able to pose and put him to a non-plus ▪ and that it would therefore be the highest of arrogances in him to believe nothing revealed to him , but what is an adequate object of his understanding . this man will submit his reason to divine revelation , and not divine revelation to his reason . 't is true he cannot , though he would never so fain , believe that which doth manifestly contradict the reason of his mind , and the innate sense of his soul ; but therefore it is certain that no such things are to be found in the gospel , nor can be a matter of divine revelation . . proud affectation of being thought wiser than other folk . this was a great thing which made the first heretiques that the church of christ ever knew , as appeareth by the arrogant title they assumed to themselves , and distinguished their sect by , viz. gnostiques . but that temper of mind that makes men unfeignedly desirous of piety and true vertue is inconsistent with all such ambitious and aspiring thoughts . . liquorish curiosity and wantonness of spirit . when people are glutted with those wholesome truths which they have for many years been entertained with , and will be hunting after novelties ; when they grow weary of their honest teachers , and will be following every upstart that sets himself in opposition to them ; it can hardly otherwise be but that they must fall into dangerous errors . the apostle saith , tim. . . that , the time will come when they will not endure sound doctrine , but after their own lusts will they heap to themselves teachers : ( but how comes it to pass that they will do thus ? it followeth ) having itching fars . but the obedientlyinclined soul will be careful to keep in that good way , which by experience he hath found to be so , and to avoid all bye-paths . nor will he be running after seducers , but shun them all he can , as being conscious of his own weakness and his aptness without the grace of god to be misled . . the love of , and being wedded to any one lust whatsoever will certainly endanger mens falling into the worst of heresies . when men have some beloved sins or sin , which they are resolved they will not part with , and are as a right eye or right hand to them , they are easily perswaded to entertain such principles as will allow them to live in them , and to abandon those that will not ; and therefore to wrest the scriptures ( as those the apostle speaks of , pet. . . ) to their own destruction , and put them upon the rack to make them speak such things as may consist with the interest of their corrupt affections . quod volumus , facilè credimus , that which we would have to be true , we easily believe is so ; and what we desire should be false , we are with little difficulty perswaded to disbelieve . this therefore , hath had such a very fearful influence on not a few , as to cause them at length to throw away their bibles , to deny the immortality of their souls , and disbelieve as much as they can even the being of a deity , because they are sensible that while they continue in their sins , it is infinitely their interest that the holy scriptures should be false , that there should be no other life , and no god. but i need not say , that the honest , obedient person is one that is not devoted to any lust. . the just judgement of god upon these and the like accounts , is the last cause i shall mention of mens disbelieving the gospel , and renouncing any of the essentials of christianity . even as they did not like to retain god in their knowledge , ( that is to acknowledge him in their practice ) god gave them up to a reprobate ( or an adulterate , corrupted ) mind ▪ rom. . . because they received not the love of the truth , that they might be saved ; god shall send them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength of delusion , that they should believe a lie ; that they all might be damned who believed not the truth , but had pleasure in unrighteousness . thess. ▪ . the forementioned particulars do of themselves lead to the most dangerous errours , how much more then must they needs so do , when they are backed on with the divine vengeance . but if honesty and an obedient temper of soul will secure from the other causes of errour and seduction , it will , in so doing , secure from this last . so that it is manifest that a sincere desire of righteousness and true holiness will not fail to help men to a thorow-belief and sufficient understanding of that book which is onely designed to indue them with it : and that nothing can occasion the contrary but a wilful adhering to some one or other immorality ; and that this hath a very great aptness so to do . so that it is not the least matter of wonder , to see men of excellent wits and brave accomplishments , either fall into gross errours or even into a flat disbelief of the christian religion . as strange as this may seem to some , it appears from our past discourse , that there is not any real cause of admiration in it . for other endowments , of as excellent use as they may be when accompanied with that of an obedient temper , must needs do more hurt than good to the souls that are adorned and graced with them , when separated from it , and occasion those vices that may well make way for heresies . and it is certain that an acute wit when it hath not a purified sense going along with it , is so far from being a sufficient praerequisite to the right understanding of evangelical truths , that it is as notable an engine as the grand deceiver can desire to make use of , in order to the bringing about his mischievous designs upon the person that is master of it . so that indeed , it is on the contrary rather matter of wonder , that any man that hath a naughty will , should have a good iudgement in gospel-truths , though both his natural and acquired parts should be ne'r so great . and again we may without the least breach of charity presume , that whosoever , to whom christianity is sufficiently made known , doth either disbelieve it or any of the fundamentals of it , his heart is much more in fault than is his head , and that he hath darkened his discerning faculty and greatly dimmed the eye of his soul , by entertaining some filthy lust that sends up a thick sog and mist of vapours to it . if any man teach otherwise ( saith s. paul , tim. . . ) and consent not to wholesome words , even the words of our lord iesus christ , and to the doctrine that is according to godliness ; he is proud , &c. not he is weak and cannot , but he is wicked and will not understand the truth . and , by the way , this discourse may conduce to the no small encouragement of the weaker sort : let such be but heartily solicitous about doing god's will and having the design of the gospel effected in them , and they need fear that their weakness will betray them into the wrong way to blessedness . chap. xxvii . the last inference . that we are taught by the design of christianity , wherein the essence , power and life of it consisteth . instances of what kind of things it doth not consist in . for what ends the several exercises of piety and devotion are injoyned . how god is glorified by men , and by what means . whom it is our duty to esteem and carry our selves towards as true christians . that by following the example of christ and making his life our pattern , we shall assure our selves that the design of christianity is effected in us , and that we are indued with the power of it . lastly , we learn from the doctrine of the design of christianity , wherein the essence , power and life of it consisteth , viz. in a good state and habit of mind , in a holy frame and temper of soul ; whereby it esteemeth god as the chiefest good , preferreth him and his son jesus before all the world , and prizeth above all things an interest in the divine perfections ; such as iustice and righteousness , universal charity , goodness , mercy and patience , and all kinds of purity . from whence doth naturally proceed a hearty complyance with all the holy precepts of the gospel ; and sincere endeavours to perform all those actions which are agreeable to them , are necessary expressions of those and the like vertues , and means for the obtaining and encrease of them ; and to avoid the contrary . the kingdom of god ( or christianity ) is not meat and drink , but righteousness , peace , and joy in the holy ghost ; as saint paul tells us , rom. . . that is , it doth not consist in any merely external matters , or bodily exercises , which ( elsewhere he saith ) do profit but little . and as not in such as he there meaneth , viz. things of a perfectly indifferent nature , and neither good nor evil ; so neither in such as are very good and laudable for the matter of them . it is onely their flowing from an inward principle of holiness , that denominateth any whatsoever christian actions . but such as are onely occasioned by certain external inducements and motives , and proceed not from any good temper and disposition of soul , be they never so commendable in themselves , bespeak not him that performeth them to be a true and sincere christian. he is not a iew , saith the same apostle , that is one outwardly , neither is that circumcision that is outward in the flesh : but he is a iew , that is one inwardly ; and circumcision is that of the heart , in the spirit , and not in the letter , whose praise is not of men but of god , rom. . , . that is , he onely is a true child of abraham , who in the purity of the heart obeyeth those substantial laws that are imposed by god upon him . and if no one that doth not thus , might properly be called a iew or child of abraham , much less can the name of a christian and a disciple of the holy iesus be due to him . he ( it is evident ) is onely so , in whom the design of christianity is in some measure accomplish'd . and it appears from what hath been said that its design is primarily and immediately upon the nature ; which , being rectified and renewed , will certainly discover it self so to be throughout the whole life . for a good tree will not bring forth corrupt fruit , nor a corrupt tree good fruit , as our saviour hath said . were it possible ( as it is not ) that we should forbear all outward acts of sin , and yet our souls cleave to it , we could not but be destitute of the life and power of christianity . and should we abound never so much in the exercise of good duties , if our design in so doing be to gratifie any lust , and serve some carnal interest , they will be so far from christian actions , that they may be most truly and properly called sins . there is no one duty more affectionately recommended in the gospel to us than is alms-giving ; but to give alms to be seen and praised by men , is no better than base hypocrisie ( as christ hath told us ) so far is it from an expression of christian charity . and whatsoever materially vertuous actions proceed not from the principle of love to vertue , though i cannot say that all such are hateful to god , yet they want that degree of perfection that is requisite to make them truly christian. and it is a plain case that he is not the christian , that is much employed in the duties of prayer , hearing god's word , reading the bible and other good books , &c. but he that discovereth a good mind in them , in whom the end of them is effected , and who is the better for them . this is the business for the sake of which prayer is enjoyned . we are therein to acknowledge god's infinite perfections , and our obligations to him , that we may express our hearty sense of them , and in order to our being the more affected with those , and our having the more grateful resentments of these . we are in that duty to address our selves to the divine majesty , in the name of christ , for what we want ; that we may by this means both express and encrease our dependance on him , and trust in him for the obtaining thereof . and to confess and bewail our sins , to exercise godly sorrow and contrition of soul ; and that by so doing we may be so much the more deeply humbled for them , and have the greater averseness in our wills against them . the communion which we are to enjoy with god in prayer is such as consisteth in being enamoured with the excellencies that are in him , and in receiving communications of his nature and spirit from him . therefore also are we commanded to hear and read god's word , that we may come thereby to understand , and be put in mind of the several duties he requires of us , and be powerfully moved to the doing of them . and the like may be said concerning all the other exercises of piety and devotion , the end of them is more and more to dispose our hearts to the love , and our wills to the obedience of our blessed creatour and redeemer . and busying our selves in any of them without this design may well be counted in the number of the fruitless and unaccountable actions of our lives . thus to do is prodigally to wast and mispend our time : as the jews were upbraided by one of their adversaries , with doing , upon the account of their sabbath , saying , that they lost one day in seven . and those that are most constant in their addresses to the majesty of heaven , both in the publique and private worship of him , if they go into his presence with the entertainment and allowance of any sinful affection , they have never the more of the divine approbation upon that account . if i regard , saith david , iniquity in my heart , the lord will not hear me . god esteemeth no better of such as do so , than as hypocritical fawners upon him , and false-hearted complementers of him ; and hath declared that their sacrifices are an abomination to him . the generality of the jews were such a people : god by his prophet isaiah speaks thus concerning them . they seek me dayly and delight to know my ways , as a nation that did righteousness , and forsook not the ordinance of their god. they ask of me the ordinances of iustice , they take delight in approaching to god. they were a people that loved to fast and pray , and afflict their souls , and to make their voice to be heard on high : but giving liberty to themselves in plain immoralities , god declared that all this was even hateful to him : as may be seen in the fifty eighth of isaiah . and he there likewise telleth them , that the fast which he took pleasure in , consisteth in loosing the bands of wickedness , in undoing the heavy burthens ; and letting the oppressed go free ; in breaking every yoke ; in dealing their bread to the hungry ; and bringing the poor that are cast out , to their houses ; in covering the naked ; and the exercise of strict justice , mercy and kindness . and in the first chapter , he asks them , to what purpose the multitude of their sacrifices were ( though they were no other than he himself by the law of moses required ) and charged them to bring no more vain oblations to him ; told them that their incense was an abomination to him , their new-moons and sabbaths and calling of assemblyes he could not away with , that their solemn assembly was iniquity , that their new-moons and appointed feasts his soul hated , and that he was weary to bear them . and all this because these were the onely or main things they recommended themselves to him by ; their religion chiefly consisted in them ; and they gave themselves leave to be unrighteous , cruel and unmerciful , as may there be seen . god abhorrs to see men come cringing and crowching before him , bestowing a great heap of the best words upon him , and the worst upon themselves , and with dejected countenances bemoaning themselves and making lamentable complaints of their wickedness to him , imploring mercy and favour from him , &c. when they resolvedly persist in disobedience . so far are such things as these from being able to make amends for any of their sins , that god accounts them no better than additions to their most heinous impieties ; as by the sixty sixth of i●…aiah , it further appeareth : it is said there , he that killeth an ox , is as if he slew a man ; he that sacrificeth a lamb , as if he cut off a dog's neck ; he that offereth an 〈◊〉 , as if he offered swines blood ; ●…e that burneth incense , as if he 〈◊〉 〈◊〉 〈◊〉 ▪ and how came this to pass ? it follows ▪ they have chosen their own ways , and their soul delighteth in their abomination●… ▪ so that if he had such an opinion of the goodliest and most acceptable sacrifices when offered by disobedient and immorall persons , under the law ; it is impossible that he should have one jot a better of the most affectionate devotions of those that take no care to be really and inwardly righteous and holy under the gospel . and in being so , consists ( as was said ) the soul and life of christianity . not that a true christian can have undervaluing and slight thoughts of the external worship and service of god ; nor that he can contemn or neglect praying to him , singing his praises , hearing or reading his word , &c. nothing less : for by the serious and diligent performance of these and the like duties he comes to acquire and encrease that good temper of soul that gives him the denomination of such a one , through the assistance of the divine grace . he is one , to speak in the words of hierocles , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joyns endeavours to 〈◊〉 , and prayers also ( with the other parts of divine worship ) to his other endeavours . and besides the solemn acknowledgements of god , both in publique and private , are expressions of natural justice . quid aliud est 〈◊〉 ( saith tully ) quàm iustitia adversùs deos ? what is piety or devotion but iustice towards god ? and each of the significations of it , whether natural or positive , they are payments of a due to him ; so that men cannot be so much as honest , and omit the honouring of the divine majesty by them . but it is certain that these performances do him no honour at all , any otherwise than as they proceed from a good and sincere soul. and to this purpose our often cited philosopher hath this other excellent saying , viz. the greatest abundance and profusest costliness of oblations bring no honour to god , except they are offered with a divine mind : for the gifts and sacrifices of fools are but food for the fire . sacrifices in ancient times were called the food of almighty god , as being provision made for his house ; but ( saith this philosopher ) when they proceed from fools ( or wicked men ) they are at best but the fire's meat , they signifie nothing to god , and are merely thrown away . and indeed the best intelligible and most significant honour that our devoutest services bring to god , is by their being a means of making us more like unto him . and as i shewed , out of the learned master smith's treatise , how god most glorifieth himself , so i think it not amiss to transcribe more lines of that worthy person , wherein he excellently sheweth how we most glorifie god ; and they immediately follow the former . saith he , pag. . as god's seeking his own glory in respect of us is most properly the flowing forth of his goodness upon us ; so our seeking the glory of god is most properly our endeavouring a participation of his goodness , and an earnest uncessant pursuing after divine perfection . when god becomes so great in our eyes , and all created things so l●…ttle , that we reckon upon nothing as worthy of our aims or amb●…tions but a serious participation of the divine nature , and the exercise of divine vert●●s , love , joy , peace , long-suffering , kindness , goodness and the like ▪ when the soul beholding the infinite beauty and loveliness of the divinity , and then looking down and beholding all created perfection mantled over with darkness , is ravished into love and admiration of that never-setting brightness , and endeavours after the greatest res●●blance of god in justice , love and 〈◊〉 : when conversing with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a secret feeling of the 〈◊〉 , 〈◊〉 and power of his goodness , we endeavour to assimilate our selves to him : then we may be said to glorifie him indeed . god seeks ●…o glory but his own , and we have none of our own to give him . god in all things seeks himself and his own glory , as finding nothing better than himself ; and when we love him above all things , and endeavour to be most like him , we declare plainly that we count nothing better than he is . see more to the same purpose , pag. , , . and this same excellent notion the pythagoraeans ( however they came by it ) did also teach . it was one of their sayings , thou wil●… best glorifie god , by assimilating and making thy mind like to god. and i will trouble the reader with one more of our philosopher's sayings which is no less worthy of his observation than any of the past recited ones , viz. thou canst not honour god in giving ought to him , but by becoming a meet and worthy person to receive from him . and the great and infallible oracle of truth , our blessed saviour , hath assured us , that , herein is his father glorified , that we bear much fruit ; that we are fruitful in all holiness . and we learn from s. paul , phil. . . that they are the fruits of righteousness , which are by iesus christ ( or the effects of his grace and holy spirit ) which redound to the praise and glory of god. and then do we praise him most significantly and effectually , when we are 〈◊〉 ( as there he prays that the philippians may be ) with these fruits : when righteousness takes possession of our souls , grows and encreases in them , and exerts it self in our lives ( as it must needs do wheresoever it is ) and our whole conversations shine with it . in short ; circumcision is nothing , and uncircumcision is nothing , ( neither any opinions , nor performances , nor forbearances , that have no influence upon the soul and spirit , are any thing ; ) but the keeping the commandments of god : this is all in all . in christ iesus nothing at all availeth but such a faith as works by love ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or is perfected by charity ) and a new-creature . and if any man be in christ , he is a new creature ; and whosoever is a new creature , is in christ or a true christian . all which s. paul hath plainly taught us , in cor. . . gal. . . cor. . . those in whom the design of the gospel hath taken good effect , are indeed christians , and none but such : in the success of that must needs lie the power of christianity , and in nothing else . and therefore whosoever they are in whom the genuine effects of righteousness and true holiness are conspicuous , we ought to look upon them as living members of that body whereof christ is the head. whoever are ready to profess their faith in god and christ and the holy spirit in all scripture phrases ( without perverting their manifest and apparent sense ) and lead a life answerable , for ought that we can discern , to the clear intimations of our saviour's will , and all the rules plainly laid down in his holy gospel , ( though it should not be their fortune to concur with us in all our sentiments ) it is our duty to judge them to be indued with all the essentials and integral parts of christianity , and accordingly to carry our selves towards them : or we shall offer them too great a temptation to suspect , that we our selves are ignorant wherein they consist , and for all our great profession are void of them . there is one thing more which i cannot forbear to add concerning the weighty and most important point we are now discoursing , and which contains the summ of all that need to be said about it , viz. that it is impossible we should not have the design of christianity accomplished in us , and therefore that we should be destitute of the power of it , if we make our saviour's most excellent life ( a short account of which we have been in this tractate presented with , ) the pattern of our ●…ves ▪ if we write after that fair copy he hath therein set us , if we tread in his blessed s●…eps , and be such , according to 〈◊〉 measure and capacity , as we have understood he was in this world. those that sincerely and industriously endeavour to imitate the holy jesus in his spirit and 〈◊〉 , can never be ignorant what it is to be truly christians ; nor can they fail 〈◊〉 〈◊〉 . and if the history of his life were more perused and minded , and that he designed to be therein our example ( as both he and his apostles have often enough assured us he did ) were more seriously considered , it could not possibly be that the design of his gospel , and that wherein consists the power of godliness and soul of christianity , should be by so many so very miserably mistaken , as we see it is . the conclusion . what remaineth now but that we sedulously and with the greatest concernedness betake our selves to find that , which hath been proved to be the design of christanity , accomplish'd in our hearts and lives . that we endeavour above all things in the world to walk worthy of the vocation wherewith we are called ; and that our conversation be as it becometh the gospel of christ : and by that means make it appear to our selves and others that we are not in the number of those wretched souls on whom the knowledge of the most incomparable religion is merely thrown away , and bestowed to very ill or to no purpose . that we place the kingdom of god not in word , but in power ; and our christianity not in letting our tongues loose , but in bridling both them and our exorbitant affections . that we make less noise , be less disputacious , and more obedient ; that we talk and cavil less , and be and live better : as well knowing , that an objecting , quarrelsome and wrangling humour serves to no better end than eating out the heart and life of all true religion . let us exercise our selves unto reall and substantial godliness , and in keeping our consciences void of offence both towards god and towards men ; and in studying the gospel to inable us not to discourse , or onely to believe ; but also and above all things to do well . let us esteem christianity a principle of such vigour , spriteliness and activity , as to be assured of nothing more than that it cannot possibly be where it doth not act ; and that the lives of those that are indued with it cannot but bear witness to the force of it . let us do what lyeth in us to convince our atheists that the religion of the blessed jesus is no trick or device ; and our wanton and loose christians , that it no notional business or speculative science , by letting them see most excellent effects produced in our selves by it : by shewing them how sober and temperate , how chaste , how severely just , how meek and peaceable , how humble , how patient and submissive to the will of god , how loving and charitable , what contemners of this world and confiders in god we are enabled to be by the power of it . let us declare that we are not mere professours of faith in christ jesus , by doing acts worthy of such a faith : that we are not barely relyers on christ's righteousness , by being imitatours of it , by being righteous as he was righteous : that we do truly believe the christian doctrine , by chearfully complying with the christian precepts . hereby let us know that we do indeed know him , that we keep his commandments by our care thus to do shall our minds ( as hath been shewn ) be inlightned in all necessary truth . it was by their care to do the will of god , that the primitive christians obtained the right knowledge of it . and there is no such method for the acquiring of all useful knowledge as this is . by this means shall we also be kept constant in the true profession of the faith. the obedient is the only christian that is out of danger even of a total apostacy ; nor can there be any sure hold of any one that is not obedient . he whose great design it is to keep the commandments of god and his son jesus , is the onely solid , stable and settled man. our saviour hath likened him unto a wise man which built his house upon a rock , which , notwithstanding that the rain descended , and floods came , and the winds blew and all beat upon it , fell not , because it was founded upon a rock . and on the contrary he hath compared those that hear , but do not his sayings , to a foolish man , which built his house upon the sands ; which , when assaulted by a tempest , fell ; and great was the fall of it . 't is no strange thing to see a very highly professing , if he be not as conscienciously living a christian , tossed up and down like a wave of the sea , and carried away with every wind of doctrine : but so will not the obedient person be . he may ( 't is confessed ) alter his opinion in the less weighty and more obscurely delivered points , but those which belong to the main body and substance of christianity , and are plainly revealed , as all such are , he will inseparably adhere to . by this means will our knowledge be sanctisied and made useful , but without the care of obedience it will be utterly unprofitable , nay of very hurtful and mischievous consequence . whatsoever christian knowledge is not impregnated with answerable goodness , but is unaccompanied with christian practice , is not onely an insipid and jejune , but also a flatulent thing , that in stead of nourishing is apt to swell and extremely puff up the souls of men ; i mean , to make them proud and highly opinionated of their own worth , censorious and contemners of other people , and of a conceited and pragmatical , a contentious and unpeaceable behaviour . and there i●…no man but may observe too too many of our great pretenders to christianity unhappily exemplifying and demonstrating by their practices this sad truth . by this means , shall we convince gain-sayers more than by any arguments : but they are never like to be perswaded that our iudgements are orthodox , while they perceive our conversations to be heretical . wicked men are an infinite discredit to any party they side with , and do it mighty disservice . i wish we of the church of england did not know this by very woful experience . and on the other hand , a good life cannot but be of exceeding great force to draw dissenters to the embracing of our religion . we see that mere pretences to great sanctity do strangely make proselytes to several forms , that have nothing besides to set them of●… and commend them . and as for obstinate persons who are peremptorily resolved that they will by no means be prevailed with to come over to us , they will however be greatly disabled from reproaching our religion , when they are convinc'd that it hath excellent effects on the professours of it : or at least , neither their reproaches , nor any attempts whatsoever against it , could then ever have success , or be able to do any thing to its considerable prejudice . nor would that idle and sensless talk , whereby some hot-headed people endeavour to prove us an anti-christian church , be by many , if by any listened to , could they discern among us more christian lives : could they be once satis●…ied that we esteem it our principal interest and concernment to make our selves and others really and substantially good . so is the will of god ( saith s. peter ) that with well-doing ye may put to silence the ignorance of foolish men . by this means shall we pass chearfully through this sad world ; and in the middest of our thoughts within us will solid comforts delight our souls . little do those think what happiness they deprive themselves of even in this life , that place their religion in any thing more than an universal respect to their saviour's precepts . there is no true christian that 〈◊〉 to be told , that the more careful 〈◊〉 is to obey god , the more sweetly h●… enjoys himself : nor , that a vertuous and holy life doth several ways bring in a constant revenue of peace and pleasure ; even such as no earthly thing can afford any that deserves to be nam'd on the same day with it . every good man feels that christ's yoke is not less pleasant than it is easie , nor his burthen more light than it is delightful : and that all his ways are , upon many accounts , ways of pleasantness , and all his paths peace . so that were there no other reward to be hoped for but what dayly attends them , it would be most unquestionably our interest to walk in them , and to forsake all other for them : and there is no one of christ's disciples that by experience understands what his blessed master's injunctions are , that would be content to be eased , though he might , of them : or that would accept of a qui●…tus est from performing the duties required by him , though he should have it offered him , even with the broad seal of heaven ( which is impossible to be supposed ) affixed to it . but , lastly , by this means shall we obtain , when we depart hence , the end of our faith , even the salvation of our souls , and arrive at a most happy and glorious immortality . by the pursuance of real and universal righteousness shall we certainly obtain the crown of righteousness , which our righteous redeemer hath purchased for us , and god the righteous iudge will give unto us . an exceeding and eternal weight of glory we shall assuredly reap , if we faint not and be not weary of well-doing . glory , honour and peace is the undoubted portion of every soul that worketh good . and blessed are they that do his commandments , for they have right to the tree of life , and shall enter through the gates into the city . but if , on the contrary , we foolishly satisfie our selves with an ineffectual faith in christ , a notional knowledge and empty profession of his religion , or a meerly external and partial righteousness ; these will be so far from intitling us to the exceeding great and precious promises of the gospel , that they ( at least the three former ) will much heighten our misery in the world to come , and excessively aggravate our condemnation . let us hear the conclusion of the whole matter ; fear god , and keep his commandments ( from a principle of love to him and them ; ) for this is the whole of ( the christian ) man. the end. errata . page . line . for practical read partial . p. . l. . r. world . p. . l. . r. poverty . p. . l. . r. for sin . and l. . r. jealousie . p. . l. . r. of sin . p. . l. . r. farther add . p. . l. . r look . p. ●… . l. . blot out too . p. . l. . r. christians . p. . last line , for the r. their . p. . l. . for in r. on . p. . l. . r. need not . p. . l. . r. filled . p. ●… . l. . r. it is . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some books printed for r. royston at the angel in s t paul's church-yard , since the fire . a paraphrase and annotations upon all the books of the new testament . the third edition : by h. hammond , d. d. ductor dubitantium , or the rule of conscience , in four books , folio : the second edition : by jer. taylor , chaplain in ordinary to king charles the first , and late lord bishop of down and conner . the sinner impleaded in his own court : the third edition : whereunto is now added , the love of christ planted upon the very same turf , on which it once had been supplanted by the extreme love of sin : in o. a collection of sermons upon several occasions : by tho. pierce , d. d. and president of s. mary magdalen-college in oxon. a correct coppy of some notes concerning god's decrees , enlarged : by the same authour : in o. a discourse concerning the true notion of the lord's supper , to which are added two serm. by r. cudworth , d. d. in o. the unreasonableness of the romanists , requiring our communion with the present romish-church : in o. christian consolation derived from five heads in religion . i. faith , ii. hope , iii. the holy spirit , iv. prayer , v. the sacraments . written by the right reverend father in god , john hacket , late lord bishop of coventry and lichfield , chaplain to king charles the i. and ii. in o. the profitableness of piety , an assize sermon preach'd by richard west , d. d. in o. west barbary , or a narrative of the revolutions of the kingdoms of fez and morocco : with an account of the present customes , sacred , civil and domestick : in o. printed at oxon for john willmot , and are to be sold , by richard royston . the christian sacrifice . a treatise shewing the necessity , end , and manner of receiving the holy communion : together with suitable prayers and meditations for every month in the year ; and the principal festivals in memory of our blessed saviour . the end. notes, typically marginal, from the original text notes for div a -e * act ▪ . * gal. . mat. . . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may signifie fully to preach , as rom. , . & col. . . tim. . . * rom. . eph. ●… . mat. col. . . rom. . . cor. . . pet. . mat. . . mat. . . ●…it . . . cor. . john . . pet. . phil. . tim. . mat. . . vers . . vers . . vers . . rom. . . rev. . . chap. . col. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . cor. . , . mat. . . mat. . . ●…ha . . ●…ha . . john . . 〈◊〉 . . . revel . . . jam. . . matth. . rom ▪ , . pet. . . isa. . . isa. . vers . . * iustin martyr . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 john . see mat. . . to mat. . mar. . luk. . matth. . , . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nè malum quidem ●…lum cum turpitudini●… malo comparandum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in car. pythag. pag. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. . 〈◊〉 lib. ●… . de 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●…ieroc . pag. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . comment . in epict. pag. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. . pet. . nihil neque meum est neque cujusquam , quod auferri , quod eripi , quod amitti potest . cicero in paradoxis . animus hominis dives , non arca appellari potest . quamvis illa sit plena , dum te inanem videbo , divitem non putabo . in paradox . tuae libidines te torquent , te arumnae premunt omnes , tu dies noctesque cruciaris . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . qui appetitus longius evagantur &c. et non satis ratione ●…etinentur , ●…c . ab iis non modò animi perturbantur , sed etiam corpora : licet era ipsa cernere iratorum , aut corum qui aus libidine aliquâ aut metu commoti sunt , aut voluptate nimiâ gestiunt : quorum omnium ●…ultus , voces , motus , statusque mutantur . cicero lib de officiis primo . see his select discourses pag. . chap. . . notes for div a -e quòd si in hoc erro , quod animos hominum immortales esse credam , libenter erro : nec mihi errorem , quo delector , dum v●…o , extorqueri volo . sin mortuus , &c. lib. . sect. ●… . cor. . . heb. . , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. . 〈◊〉 ●… . 〈◊〉 . this notion of a fine body did tertullian retain his belief of , after he was converted to christianity , and took it for the inner man , spoken of in scripture . exod. . matth. . ●… . rom. . cor. . . p●…dag . pag. . oratio ad graeco●… . pag. . dialog . cum tryph. p. . pag. , cor. . . joh. . . praeter obstinationem ●…on sacrificandi , nihil aliud se d●… sacramentis eorum compe●…isse , quàm caetus antelu●…anos ad canendum christo & deo , & ad confoed●…randam disciplinam ▪ homicidi●…m , adulterium , fraudem , per fid●…am & c●…etera scelera prohiben●…es . lib. . epist. ●… . 〈◊〉 . affirmabant autem , haue fuisse summam vel culpae suae , vel erroris , quòd essent soliti stato die ante lucem convenire ▪ carmenque christo , quasi deo , dicere secum invicem , seque sacramento non in scelus aliquod obstringere , sed me furta , ne latro●…inia , ne adulteria committerent , ne fidem fallerent , ne depositum appellati abnegarent , &c. — sed nihil aliud inveni , quàm superstitionem pravam & immodicam . iustin. martyr . apolog. ad antoninum pium ▪ pag. . ●…ss . . pag. . 〈◊〉 . 〈◊〉 . joh. . . rom. . mat. ●… . ●…al . . ●… tim. . . joh. . 〈◊〉 ▪ m●…tt . . , . tim. . matt. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pag. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . comment . in aur. carm. pag. . joh. . . notes for div a -e joh. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alexandrin . stromat . lib. ●… pag. . mat. . . vers. . pet. ●… . 〈◊〉 tim. . rom. . rev. . the christian in compleat armour. or, a treatise of the saints war against the devil, wherein a discovery is made of that grand enemy of god and his people, in his policies, power, seat of his empire, wickednesse, and chiefe designe he hath against the saints. a magazin open'd: from whence the christian is furnished with spiritual armes for the battel, help't on with his armour, and taught the use of his weapon, together with the happy issue of the whole warre. the first part. / by william gurnall, minister of the gospel in lavenham. imprimatur, edmund calamy. gurnall, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the christian in compleat armour. or, a treatise of the saints war against the devil, wherein a discovery is made of that grand enemy of god and his people, in his policies, power, seat of his empire, wickednesse, and chiefe designe he hath against the saints. a magazin open'd: from whence the christian is furnished with spiritual armes for the battel, help't on with his armour, and taught the use of his weapon, together with the happy issue of the whole warre. the first part. / by william gurnall, minister of the gospel in lavenham. imprimatur, edmund calamy. gurnall, william, - . [ ], [i.e. ], [ ] p. printed for ralph smith, at the bible in cornhill, near the royall exchange., london, : . numerous errors in pagination. p. misnumbered . annotation on thomason copy: "jan: "; the final in the imprint date crossed out. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- early works to . devil -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the christian in compleat armour , or , a treatise of the saints war against the devil , wherein a discovery is made of that grand enemy of god and his people , in his policies , power , seat of his empire , wickednesse , and chief design he hath against the saints . a magazin open'd : from whence the christian is furnished with spiritual armes for the battel , help't on with his armour , and taught the use of his weapon , together with the happy issue of the whole warre . the first part. by william gurnall , minister of the gospel at lavenham ▪ imprimatur , edmund calamy . london , printed for ralph smith , at the bible in cornhill , near the royall exchange . . gurnalls christian - armovr , i. p. to my dearly beloved friends and neighbours , the inhabitants of lavenham . my dear friends , solomon saith , the desire of a man is his kindenesse , and a poor man is better then a liar , prov. . . if you be of his minde , i dare promise these notes , ( which i here devote to your service ) a kinde acceptance at your hands . you will finde me to be the poor man , by the mite i present you with ; but the hearty desire of your eternal happinesse from which it comes , will ( i hope ) clear me from being the liar . i never could be so serviceable to you , as many ministers are to their people , having been with you in much weaknesse , and still it is the good pleasure of god , i should be staked down to a short tedder of strength and other abilities ; i have reason therefore , ( that i may , though not recompence that want , yet expresse my deep sense thereof ) to croud the more love into the little i can do for you . and truly my heart is enlarged to you , and to god for you . if any thing makes me loath to be gone into another world , ( which my dropping house bids me above many prepare for ) it is not the least , to think i shall leave no more of you walking in the way to eternal life , and you who are on your way thither , in no closer gospel-order for your mutual help and comfort in your journey : yea , while i am among you , little do you think how much of your poor ministers life lies at your mercy . if i should measure my life by the joy of it , ( as indeed who doth not ? ) then in some uprightnesse i can say with paul , i live as i see any of you stand fast in the lord , and die as i see others stand fast in their sins , not to be moved with all the entreaties of the gospel which have wooed you . and why ( my dear friends ) should not the life of your soules be much more precious in your own sight then mine ? but i forbear , i would not willingly be thought , as some husbands are , to be kinder to you abroad before strangers , then i am at home . what i present you with in this treatise , is a dish from your own table , and so ( i hope ) will go down the better . you cannot despise it ( though the fare be mean ) except you will blame your selves who chose the cook. i cannot be earnest with others , to bestow so much time as to read over these plain sermons , lest it should be to their losse ; it were but to call them from gathering sheaves in the more fruitful labours of others , to glean a few eares , and those but thin also in mine ; yet with you , my people , i may be a little bold . physicians say , the mothers milk though not so weighty as anothers , if no noxious humour be tasted in it , because natural , is more proper for the childe then a strangers . and , i think , it would not be an errour , if i should say it held in the milk which the minister gives to his flock . a people conscienciously lying at the breasts of their own minister , ( if the milk he gives be wholesome ) may expect the blessing of god for their nourishment , though it has not so much lusciousnesse to please the curious taster as some others . well , whatever these sermons were , some of those few spirits which you found in hearing , will be missing in the reading of them . it is as easie to paint fire with the heat , as with pen and ink to commit that to paper , which occurres in preaching . there is as much difference between a sermon in the pulpit , and printed in a book , as between milk in the warme breast , and in a sucking bottle , yet what it loseth in the lively taste , is recompenced by the convenience of it . the book may be at hand when the preacher cannot ; and truly , that 's the chief end of printing , that as the bottle and spoon is used when the mother is sick or out of the way ; so the book , to quiet the christian and stay his stomack in the absence of the ordinance . he that readeth sermons and good bookes at home to save his paines of going to hear , is a thief to his soul in a religious habit : he consults for his ease , but not for his profit ; he eats cold meat when he may have hot : he hazards the losing the benefit of both by contemning of one . if the spouse could have had her beloved at home , she needed not to have coursed the streets and waited on the publick . o what need we offer sacriledge for sacrifice , rob god of one duty to pay him another ? he hath laid our work in better order , one wheele would not interfere with another , if we did more regularly . a chief part of davids arithmetick of numbring our dayes , lies in that which we call division , as to cast the account of this our short life so , as to divide the little whole summe thereof into the several portions of time due for the performing of every duty in . an instrument is not in tune , except it have all the strings , and those will not make good musick , if the musician hath not wisdome to cause every string to speak in its due time ; the christian is not in tune , except he takes in all the duties of his place and calling , neither will the performance of them be harmonious in gods eare , if every one be not done in its proper season . o my friends , labour not only to do the duty of your place , but that duty in its own place also . heare when you should hear . know your rime for closet , and time for shop : and when your retiring houre comes , a few minutes now and then spent in taking a repetition of what formerly you heard , shall not ( i hope ) another day be reckoned with your lost time . the subject of the treatise is solemn , a war between the saint and satan , and that so bloody a one , that the cruellest which ever was fought by men , will be found but sport and childes play to this . alas , what is the killing of bodies to destroying of soules ? 't is a sad meditation indeed , to think how many thousands have been sent to the grave in a few late yeares among us by the sword of man ; but far more astonishing , to consider how many of those may be sent to hell by the sword of gods wrath . 't is a spiritual war you shall reade of , and that not a history of what was fought many ages past and is now over ; but of what now is doing , the tragedy is at present acting , and that not at the furthest end of the world , but what concernes thee and every one that reades it . the stage whereon this war is fought , is every mans own soul . here is no neuter in this war , the whole world is engaged in the quarrel , either for god against satan , or for satan against god. it was a great question some yeares past , who are you for ? the not giving a good account to which hath cost many a life . o my dear friends , think solemnly what answer you meane to give to god and conscience , when they in a dying houre shall ask every one of you , who art thou for ? 't is an incomparable mercy , that you are yet where you may choose your side : it will not be ever so , may be not a day to an end . if once in another world , you must then stand to your colours , yet you may run from the devils quarters , and be taken into christs pay . the drum beats in the gospel for voluntiers . o , the lord make you willing in the day of his power . i know you all would be on the surest side . o what can you be sure of , while under the devils ensigne , but damnation ? the curse of god cleavs to him and all that takes part with him o let not the little plunder & spoil of sinful pleasures and pelf , bewitch you still to follow his camp. what is that souldier better for his booty he gets in a fight , who before he can get off with it , is himself slain upon the place ? ( so many have been served in these wars , if reports be true . ) 't is that thou must certainly look for . the piece is charg'd , and aime taken at thy breast , which will be thy eternal death if thou persistest . gods threatenings will go off at last and then where art thou ? where , but in hell , where thy wedge of gold and babylonish garment , thy wages of unrighteousnesse will do thee little stead ? o neighbours , i am loath to leave you in the way where gods bullets flie ; but i must have a word for you , my christian friends , who have espoused christs quarrel , and are in the field against satan . my heart is towards you , who have thus willingly offered your selves among the lords people to his help against the mighty . he can destroy him without you , but he takes your love as kindly as if he could not . god hath sent me ( as jesse did david ) with this little present to you and the rest of my brethren that are in his camp. may it be but to the strengthening of your hearts and hands in fighting the lords battels , and i shall blesse god that put it into my heart thus to visit you . o hold on , dear friends , in your christian warfare , let none take the crown from you . whet your courage at the throne of grace , from whence all your recruits of soule-strength come . send faith oft up the hill of the promise , to see and bring you the certain newes of christs coming to you , yea , for you , and assured victory with him . reade the exploits , which christs worthies by faith have done , and in their conquests reade your own , for in them he spake with us , as the prophet of jacob. be thankful for every victory you get , and let not the houling wildernesse , yet before you , put the song of your praises for temptations past out of tune , yet rejoyce with trembling , as those who are still in your enemies countrey , and must keep by the sword what you get by the sword : be sure you stand in close order amongst your selves ; these times give us too many sad examples of such , who first fell from communion with their brethren , and then into the devourers hand ; straglers are soon snap't ; you will finde you are safest in a body . take heed of a private spirit ; let not only your particular safety , but of the whole army of saints be in your eye and care , especially that company in which you march , ( congregation i mean ; ) that souldier which can see an enemy in fight with his brethren , and not help them , he makes ●t but the more easie for the enemy to slay himself at last ; say not therefore , am i my brothers keeper ? god would not keep him that cared not to keep his brother . watch over one another , not to play the criticks on your brothers failings , and triumph when he halts , but to help him up if he falls , or if possible , to keep him from falling by a timely rescue , as abishai came to davids succour . keep your rank and file . we see what advantage satan hath got in these loose times , since we have learnt to fight him out of order , and the private souldier , ( christian i mean ) hath taken the officers work out of his hands . harden your selves against the scandals , which the cowardize and treachery of false brethren hath given you . he is the right souldier that is not discouraged by those that run from , or that are slain in the battel ; but still presseth on to victory , though he goes to it over the backs of others that are killed upon the place . in a word , disintangle your hearts what you can from the love of , and distracting cares for this present world . no man that warreth intangleth himself with the affaires of this life , that he may please him who hath chosen him to be a souldier , tim. . . if it behoves any to have their will ready made , and their worldly interests set at some stay , then surely the souldier : if any souldier , then the christian . get but once your hearts mortified to the world , and care rolled upon god , for name , estate , and relations here , and then you are fit to march whereever christ will lead you . the want of this hath made many run home to save their own private stake there , when they should have been in the field for christ . and now , my christian friends , march on , not in the confidence of your armour , but in the power of his might , who hath promised shortly to subdue satan under your feet . i have done , only i must crave pardon of you , for rending this part of the treatise from the other , which neither my little strength or leisure would suffer me to grasp at once . but this having first put forth its hand in preaching , can make no great breach upon that , though it get the start a little in printing . let me therefore , dear friends , ( if god shall make this imperfect birth any way serviceable to your faith , ) humbly desire , that you would as continue to strive at the throne of grace for a blessing on my poor ministery among you , so also lift up a prayer , that strength may be given , to bring forth what of this yet is undeliver'd . i do not send you thither where i intend not to meet you , but shall desire grace to be found faithful in striving with you , and for you , that amongst those who finde any spiritual advantage from my weak labours , you to whom they are chiefly devoted may not receive the least . lavenham , jan. , . so prayeth your affectionate , though unworthy minister , william gurnall . the contents of the chapters . verse . be strong in the lord , &c. chap. . of christian courage and resolution , wherfore necessary , and how obtained . page chap. . of the saints strength , where it lies , and wherefore laid up in god. p. . chap. . of acting our faith on the almighty power of god. p. chap. . of acting our faith on the almighty power of god , as engaged for our help . p. chap. . an answer to a grand objection that some disconsolate souls may raise against the former discourse . p. verse . take to you the whole armour of god. chap. . sheweth that the christless and graceless soul is a soule without armour , and therein his misery . p. chap. . the armour we use against satan , must be divine in the institution , such only as god appoints . p. chap. . this armour must not only be divine by institution , but constitution also . p. chap. . of the entirenesse of our furniture , it must be the whole armour of god. p. chap. . of the use of our spiritual armour , or the exercise of grace . p. that ye may be able to stand against the wiles of the devil . chap. . of satans subtilty , to chuse the most advantagious seasons for tempting . p. chap. . of satans subtilty in managing his temptations , where several stratagems used by him to deceive the christian , are laid down . p. chap. . of satans subtilty in making choice instruments fit for his turne , to carry on his tempting designe . p. chap. . this point of satans subtilty as a tempter to sin , is briefly applied . p. chap. . of the subtilty of satan , as a troubler and an accuser for sin , where many of his wiles and policies to disquiet the saints spirits are discovered . p. . chap . a brief application of satans subtilty , as a troubler and accuser for sinne . p. chap. . directions to fortifie the christian against the assaults and wiles of satan as a troubler . p. chap. . of the saints victory over their subtil enemy , and whence it is that creatures so overmatch's should be able to stand against satans wiles . p. chap. . an account is given how the all wise god doth out-wit the devil in his tempting saints to sin , wherein are laid down the ends satan propounds , and how he is prevented in them all , with the gracious issue that god puts to these his temptations . p. chap. . the application of the point in two branches . p verse . for we wrestle not against flesh and blood , &c. chap. . shewing the christians life here to be a continual wrestling with sin and satan , and how few are true wrestlers , as also how they should manage their combate . chap. . what is meant by flesh and blood , and how the christian doth not , and how he doth wrestle against the same . chap. . satans principality , how he came to be such a prince , and how we may know whether we be under him as our prince or not . . chap. . the great power satan hath , not only over the elementary and sensitive part of the world , but intellectval also , the soules of men . chap. . of the time when , the place where , and the subjects whom satan rules . chap. . of the spirituality of the devils nature , and their extreme wickednesse chap. . of satans plot to defile the christians spirit with heart-sins . chap. . how satan labours to corrupt the christians minde with errour . chap. . of pride of gifts , and how satan tempts the christian thereto . chap. . of pride of grace . chap. . of pride of priviledges . chap. . what the prize is , which believers wrestle against these principalities , powers and spiritual wickednesses for . chap. . an exhortation to the pursuit of heaven and heavenly things . verse . wherefore take to you the whole armour of god , &c. chap. . the reason why the apostle renews the same exhortation , as also what truthes ministers are often to preach to their people . chap. . the best of saints subject to decline in grace , and why we are to endeavour a recovery of decays in grace . chap. . a cautionary direction from what we may not , as also from what we may judge our graces to be in a declination . chap. . a word of counsel for the recovery of declining grace . chap. . what is meant by the evil day . chap. . the day of affliction is evil , and in what respects , as also unavoidable , and why to be prepared for . errata . reader , though all the mistakes in printing be not here presented to thee , yet these thou wilt finde to be the most unhappy in perverting the sense , therefore thou art desired for thy better progresse to correct them . page . line . the lightsome , blot out the , p. . l. . blot out are p. . l. . for barely r. basely . p. . l. . for information , r. reformation . p. . l . for encourage r. discourage . p. . l. . for rock r. rot . p. . l. . for best r. worst . ib. l. . r , called not them , &c. p. . l. . blot out it is p. . l. . for we r. were . p. . l. . for prisoner r. prison . p. . l. . for judiciously r. judicially . p. . l. . r. florescentem . p. . l. . r. burrow . p. . l. . for company r. camp . p , , l. . for double . threefold . p. , l , last , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p , , l , , r , miles , p , l , , for imported r , interpreted , p , , l , , for by r , his . p. . l. . for the last wedge r. the greatest wedge . p. . l. . for a shell r. ashes . mistakes in the pointing . page . line . after then blot out , and after thus write : p. . l. . after worth make a full stop . p. . l. . after of write . ibid. after god blot out . a treatise of the whole armour of god. the introduction . ephesians . . finally , my brethren , be strong in the lord , and in the power of his might . paul was now in bonds , yet not so close kept as to be denied pen and paper : god ( it seemes ) gave him some favour in the sight of his enemies : paul was nero's prisoner ; nero was much more gods. and while god had work for paul , he found him friends both in court and prison . let persecutors send the saints to prison , god can provide a keeper for their turn . but how doth this great apostle spend his time in prison ? not in publishing invectives against those , ( though the worst of men ) who had laid him in ; a piece of zeal which the holy sufferers of those times were little acquainted with : nor in politick counsels how he might winde himself out of his trouble , by sordid flattery of , or sinful compliance with the great ones of the times . some would have used any pick-lock to have opened a passage to their liberty , and not scrupled , ( so escape they might ) whether they got out at the door or window : but this holy man was not so fond of liberty or life , as to purchase them with the least hazard to the gospel . he knew too much of another world , to bid so high for the enjoying of this , and therefore he is at a point what his enemies can do with him , well knowing he could go to heaven whether they would or no ; no , the great care which lay upon him was for the churches of christ : as a faithful steward he labours to set this house of god in order before his departure . we reade of no dispatches sent to court to procure his liberty , but many to the churches to help them to stand fast in the liberty wherewith christ had made them free . there is no such way to be even with the devil and his instruments for all their spite against us , as by doing what good we can , wherever we become . the devil had as good have let paul alone ; for he no sooner comes into prison , but he falls a preaching , at which the gates of satans prison flie open , and poor sinners come forth . happy for onesimus that paul was sent to jaile ; god had an errand for paul to do to him and others , which the devil never dream't of . nay , he doth not only preach in prison , but that he may do the devil all the mischief he can , he sends his epistles to the churches ; that tasting his spirit in his afflictions , and reading his faith , now ready to be offered up , they might much more be confirmed , amongst which ephesus was not least in his thoughts , as you may perceive by his abode with them two yeares together , acts . . as also by his sending for the elders of this church as far as miletus , in his last journey to jerusalem , acts . . to take his farewel of them , as never to see their face in this world more . and surely the sad impression which that heart-breaking departure left upon the spirits of these elders , yea , the whole church , ( by them acquainted with this mournful newes , ) might stir up paul , now in prison , to write unto this church , that having so much of his spirit , yea , of the spirit of the gospel left in their hands to converse with , they might more patiently take the newes of his death . in the former part of this epistle , he soares high in the mysteries of faith . in the latter , according to his usual method , he descends to application ; where we finde him contracting all those truths , as beams together in a powerful exhortation , the more to enkindle their hearts , and powerfully perswade them to walk worthy of their vocation , chap. . . which then is done , when the christians life is transparent , that the grace of the gospel shines forth in the power of holinesse on every side , and from all his relations , as a candle in a crystal glasse , not in a dark lanthorn , lightsome one way , and dark another : and therefore he runs over the several relations of husband , wife , parents , children , master and servants , and presseth the same in all these . now having set every one in his proper place , about his particular duty : as a wise general after he hath ranged his army , and drawn them forth into rank and file : he makes this following speech at the head of this ephesian camp , all in martial phrase , as best suiting the christians calling , which is a continued warfare with the world , and the prince of the world . the speech it self contains two parts ; first , a short , but sweet and powerful encouragement , ver . . secondly , the other part is spent in several directions , for their managing this war the more succesfully , with some motives here and there sprinkled among them . to begin with the first . . the word of encouragement to battel . with this he begins his speech ; finally , my brethren , be strong in the lord : the best way indeed to prepare them for the following directions . a soul deeply possest with fear , and disspirited with strong impressions of danger , is in no posture for counsel . as we see in an army when put to the run with some sudden alarm , and apprehensions of danger ; 't is hard rallying them into order while the scare and feare is over ; therefore the apostle first raiseth up their spirits , be strong in the lord : as if he should say , perhaps some drooping soules finde their hearts faile them , while they see their enemies so strong , and they so weak ; so numerous , and they so few ; so well appointed , and they so naked and unarmed ; so skilful and expert at armes , but they green and raw souldiers ; let not these or any other thoughts dismay you , but with undaunted courage march on , and be strong in the lord ; on whose performance lies the stresse of the battel , and not on your skill or strength : it is not the least of a ministers care , and skill in dividing the word , so to presse the christians duty , as not to oppresse his spirit with the weight of it , by laying it on the creatures own shoulders , and not on the lords strength , as here our apostle teacheth us . in this verse ; first , here is a familiar compellation ; my brethren . secondly , here is the exhortation ; be strong . thirdly , here is a cautionary direction annexed to the exhortation ; in the lord. fourthly , here is an encouraging amplification of the direction ; and in the power of his might , or in his mighty power . chap. i. of christian courage and resolution , wherefore necessary , and how obtained . we shall wave the compellation , and begin with the exhortation : be strong , that is , be of good courage , so commonly used in scripture-phrase ; chron. . . be strong and couragious . so , isa . . . say to them that are of a fearful heart , be strong : or , unite all the powers of your souls , and muster up your whole force , you will have use of all you can make or get . from whence the point is this . the christian of all men needs courage and resolution . indeed there is nothing he doth as a christian , or can do , but is an act of valour : a cowardly spirit is beneath the lowest duty of a christian : josh . . . be thou strong and very couragious , that thou mayest : what ? stand in battel against those warlike nations ? no , but that thou mayest observe to do according to all the law , which moses my servant commanded thee . it requires more prowesse and greatnesse of spirit to obey god faithfully , then to command an army of men , to be a christian then to be a captain . what seems lesse , then for a christian to pray ? yet this cannot be performed aright , without a princely spirit ; as jacob is said to behave himself like a prince , when he did but pray : for which he came out of the field gods bannarite . indeed if you call that prayer , which a carnal person performes , nothing more poor and dastard-like . such a one is as great a stranger to this enterprise , as the craven souldier is to the exploits of a valiant chieftain . the christian in prayer comes up close to god , with an humble boldnesse of faith , and takes hold of him , wrestles with him , yea , will not let him go without a blessing , and all this in the face of his own sins , and divine justice , which let flie upon him from the fiery mouth of the law ; while the others boldness in prayer is but the childe , either of ignorance in his minde , or hardnesse in his heart ; whereby not feeling his sins , and not knowing his danger , he rushes upon duty with a blinde confidence , which soon quails , when conscience awakes and gives him the alar●m , that his sins are upon him , as the philistines on samson ; alas , then in a fright the poor-spirited wretch throwes down his weapon , flies the presence of god with guilty adam , and dares not look him on the face . indeed there is no duty in a christians whole course of walking with god , or acting for god , but is lined with many difficulties , which shoot like enemies through the hedges at the christian , whilest he is marching toward heaven : so that he is put to dispute every inch of ground as he goes . they are only a few noble-spirited soules , ( who dare take heaven by force ) that are fit for this calling . for the further proof of this point , see some few pieces of service that every christian engageth in . first , the christian is to proclaim and prosecute an irreconcileable war against his bosome-sins ; those sins which have layen nearest his heart , must now be trampled under his feet : so david , i have kept my self from my iniquity ; now what courage and resolution doth this require ? you think abraham was tried to purpose , when called to take his son , his son isaac , his only son whom he loved , and offer him up with his own hands , and no other , yet what was that to this ? soul , take thy lust , thy only lust , which is the childe of thy dearest love , thy isaac , the sin which hath caused most joy and laughter ; from which thou hast promised thy self the greatest return of pleasure or profit : as ever thou lookest to see my face with comfort , lay hands on it , and offer it up : poure out the blood of it before me , run the sacrificing knife of mortification into the very heart of it , and this freely , joyfully , ( for it is no pleasing sacrifice that is offered with a countenance cast down , ) and all this now , before thou hast one embrace more from it . truly this is a hard chapter , flesh and blood cannot bear this saying ; our lust will not lie so patiently on the altar , as isaac , or as a lambe that is brought to the slaughter , which is dumb , but will roar and shreek , yea , even shake and rend the heart with their hideous out-cries . who is able to expresse the conflicts , the wrestlings , the convulsions of spirit the christian feels , before he can bring his heart to this work ? or who can fully set forth the art , the rhetorical insinuations , which such a lust will plead with for its life ? one while satan will extenuate and mince the matter , it is but a little one , o spare it , and thy soule shall live for all that : another while he flatters the soul with the secrecy of it , thou mayest keep me and thy credit also ; i will not be seen abroad in thy company to shame thee among thy neighbours : shut me up in the most retired room thou hast in thy heart , from the hearing of others ( if thou wilt , ) only let me now and then have the wanton embraces of thy thoughts and affections in secret ; if that cannot be granted , then satan will seem only to desire execution may be stayed a while , as jephtha's daughter of her father ; let me alone a monthor two , and then do to me according to that which hath proceeded out of thy mouth : well knowing few such reprieved lusts , but at last obtain their full pardon ; yea , recover their favour with the soule . now what resolution doth it require to break through such violence and importunity , and notwithstanding all this , to do present execution ? here the valiant sword-men of the world , have shewed themselves meer cowards , who have come out of the field with victorious banners , and then lived , yea , died slaves to a base lust at home . as one could say of a great romane captain , ( who as he rode in his triumphant chariot through rome , had his eye never off a courtizan that walk't along the street ) behold , how this goodly captain that conquered such potent armies , is himself conquered by one silly woman . secondly , the christian is to walk singularly , not after the worlds guise . rom. . . we are commanded not to be conformed to this world , that is , not to accommodate our selves to the corrupt customes of the world . the christian must not be of such a complying nature , to cut the coat of his profession according to the fashion of the times , or the humour of the company he falls into , like that courtier , who being ask't how he could keep his preferment in such changing times , which one while had a prince for popery , another while against popery ? answered , he was esalice , non ex quercu ortus : he was not a stubborn oake , but bending osier , that could yield to the winde : no , the christian must stand fixt to his principles , and not change his habit , but freely shew what country-man he is by his holy constancy in the truth . now , what an odium , what snares , what dangers doth this singularity expose the christian to ? some will hoot and mock him , as one in a spanish fashion would be laugh't at in your streets . thus michal flouted david . indeed the world counts the christian for his singularity of life the only foole ; which i have thought gave the first occasion to that nick-name , whereby men commonly expresse a silly man or a fool : such a one ( say they ) is a meer abraham , that is , in the worlds account a foole . but why an abraham ? because abraham did that which carnal reason ( the worlds idol ) laughs at as meere folly ; he left a present estate in his fathers house , to go he know not whither , to receive an inheritance he knew not when . and truly luch fooles all the saints are branded for , by the wise world . you know the man and his communication , said jehu to his companions , asking what that mad fellow came for , who was no other then a prophet , kings . . now this requires courage to despise the shame , which the christian must expect to meete withal for his singularity . shame is that which proud nature most disdaines , to avoid which many durst not confesse christ openly ; many lose heaven , because they are ashamed to go in a fooles coat thither . again , as some will mock , so others will persecute to death , meerly for this non-conformity in the christians principles and practices to them . this was the trap laid for the three children ; they must dance after nebuchadnezzars pipe , or burne . this was the plot laid to ensnare daniel , who walk't so unblameably , that his very enemies gave him this testimony , that he had no fault , but his singularity in his religion , dan. . . 't is a great honour to a christian , yea , to religion it selfe , when all their enemies can say is , they are precise , and will not do as we do . now in such a case as this , when the christian must turn or burne ; leave praying , or become a prey to the cruel teeth of bloody men ; how many politick retreats , and self-preserving distinctions would a cowardly unresolved heart invent ? the christian , that hath so great opposition had need be well lock't into the saddle of his profession , or else he will be soon dismounted . thirdly , the christian must keep on his way to heaven in the midst of all the scandals that are cast upon the wayes of god , by the apostasie and foul falls of false professors . there were ever such in the church , who by their sad miscarriages in judgement and practice , have laid a stone of offence in the way of profession , at which weak christians are ready to make a stand , ( as they at the bloody body of asahel , ) not knowing whether they may venture any further in their profession . seeing such ( whose gifts they so much admired ) lie before them , wallowing in the blood of their slaine profession : of zealous professors to prove , perhaps , fiery persecutors ; of strict performers of religious duties , irreligious atheists : no more like the men they were some yeares past , then the vale of sodom , ( now a bog and quagmire ) is , to what it was , when for fruitfulnesse compared to the garden of the lord. we had need have a holy resolution to bear up against such discouragements , and not to faint : as joshuah , who lived to see the whole camp of israel ( a very few excepted ) revolting , and in their hearts turning back to egypt , and yet with an undaunted spirit maintained his integrity , yea , resolved though not a man beside would beare him company , yet he would serve the lord. fourthly , the christian must trust in a withdrawing god , isa . , v. . let him that walks in darknesse , and sees no light , trust in the name of the lord , and stay upon his god. this requires a holy boldnesse of faith indeed to venture into gods presence , as esther into ahashuerus , when no smile is to be seen on his face , no golden scepter of the promise perceived by the soule , as held forth to embolden it to come near , then to presse in with this noble resolution ; if i perish , i perish . nay more , to trust not only in a withdrawing but a killing god ; not when his love is hid , but when his wrath breakes forth : now for a soule to make its approaches to god by a recumbency of faith , while god seemes to fire upon it , and shoot his frownes like envenomed arrowes into it . this is hard work , and will trie the christians mettal to purpose . yet such a masculine spirit we finde in that poore woman of canaan , who takes up the bullets christ shot at her , and with an humble boldnesse of faith sends them back again in her prayer . fifthly , the believer is to persevere in his christian course to the end of his life , his work and his life must go off the stage together . this addes weight to every other difficulty of the christians calling : we have known many who have gone into the field , and liked the work of a souldier for a battel or two , but soon have had enough , and come running home again , but few can bear it as a constant trade . many are soon engaged in holy duties , easily perswaded to take up a profession of religion , and as easily perswaded to lay it down ; like the new moon , which shines a little in the first part of the night , but is down before half the night be gone ; the lightsome professors in their youth , whose old age is wrapt up in thick darknesse of sin and wickednesse ; o this persevering is a hard word ! this taking up the crosse daily , this praying alwayes , this watching night and day , and never laying aside our clothes and armour , i mean indulging our selves to remit and unbend in our holy waiting on god , and walking with god ; this sends many sorrowful away from christ , yet this is the saints duty , to make religion his every day work , without any vacation from one end of the yeare to the other . these few instances are enough to shew what need the christian hath of resolution . the application followes . vse this gives us then a reason why there are so many professors , and so few christians indeed ; so many that run , and so few obtain ; so many go into the field against satan , and so few come out conquerours ; because all have a desire to be happy , but few have courage and resolution to grapple with the difficulties , that meet them in the way to their happinesse . all israel came joyfully out of egypt under moses his conduct , yea , and a mixed multitude with them , but when their bellies were a little pinched with hunger , and their greedy desires of a present canaan deferred , yea , instead of peace and plenty , war and penury , they ( like white-liver'd souldiers ) are ready to flie from their colours , and make a dishonourable retreat into egypt . thus the greatest part of those who professe the gospel , when they come to push of pike , to be tried what they will do , deny , endure for christ , grow sick of their enterprise : alas , their hearts fail them , they are like the waters of bethlehem ; but if they must dispute their passage with so many enemies , they will even content themselves with their own cistern , and leave heaven to others that will venture more for it . o how many part with christ at this crosse-way ! like orpah they go a furlong or two with christ , while he goes to take them off from their worldly hopes , and bids them prepare for hardship , and then they fairly kisse and leave him , loath indeed to lose heaven , but more loth to buy it at so dear a rate . like some green heads , that childishly make choice of some sweet trade ( such as is the confectioners ) from a liquorish tooth they have to the junkets it affords , but meeting with soure sauce of labour and toile that goes with them , they give in , and are weary of their service ; the sweet bait of religion hath drawn many to nibble at it , who are offended with the hard service it calls to ; it requires another spirit then the world can give or receive to follow christ fully . vse let this then exhort you , christians , to labour for this holy resolution and prowesse , which is so needful for your christian profession , that without it you cannot be what you professe . the fearful are in the forelorne of those that march for hell , rev. . the violent and valiant are they , which take heaven by force : cowards never wan heaven . say not , thou hast royal blood running in thy veins , and art begotten of god , except thou canst prove thy pedigree by this heroick spirit , to dare to be holy in spite of men and devils . the eagle tries her young ones by the sun , christ tries his children by their courage , that dare look on the face of death and danger for his sake , mark . , . o how uncomly a sight is it ; a bold sinner and a fearful saint ; one resolved to be wicked , and a christian wavering in his holy course ; to see guilt put innocency to flight , and hell keep the field , impudently braving it with displayed banners of open profanenesse ; and saints to hide their colours for shame , or run from them for feare , who should rather wrap themselves in them , and die upon the place , then thus betray the glorious name of god , which is called upon by them to the scorne of the uncircumcised . take heart therefore , o ye saints , and be strong : your cause is good , god himself espouseth your quarrel , who hath appointed you his own son , general of the field , called the captain of our salvation . he shall lead you on with courage , and bring you off with honour . he lived and died for you , he will live and die with you : for mercy and tendernesse to his souldiers , none like him . trajan , 't is said , rent his clothes to binde up his souldiers wounds ; christ poured out his blood as balm to heal his saints wounds , teares of his flesh to binde them up . for prowesse , none to compare with him : he never turn'd his head from danger : no , not when hells malice and heavens justice appeared in field against him ; knowing all that should come upon him , went forth and said , whom seek ye ? john . . for successe insuperable ; he never lost battel even when he lost his life : he wan the field , carrying the spoiles thereof in the triumphant chariot of his ascension to heaven with him : where he makes an open shew of them to the unspeakable joy of saints and angels . you march in the midst of gallant spirits , your fellow-souldiers , every one the son of a prince : behold , some ( enduring with you here below a great fight of afflictions and temptations , ) take heaven by storme and force : others you may see after many assaults , repulses and rallyings of their faith and patience , got upon the walls of heaven conquerours ; from whence they do , as it were , look down , and call you their fellow-brethren on earth , to march up the hill after them , crying aloud , fall on , and the city is your own , as now it is ours ; who for a few dayes conflict , are now crowned with heavens glory , one moments enjoyment of which hath dried up all our teares , healed all our wounds , and made us forget the sharpnesse of the fight , with the joy of our present victory . in a word , christians , god and angels are spectatours , observing how you quit your selves like children of the most high ; every exploit your faith doth against sin and satan , causeth a shout in heaven ; while you valiantly prostrate this temptation , scale that difficulty , regain the other ground you even now lost , out of your enemies hands . your deare saviour , ( who stands by with a reserve for your relief at a pinch ) his very heart leaps within him for joy , to see the proof of your love to him , and zeal for him in all your combates ; and will not forget all the faithful service you have done in his wars on earth : but when thou comest out of the field , will receive thee with the like joy , as he was entertained himself at his return to heaven of his father . now , christian , if thou meanest thus couragiously to bear up against all opposition , in thy march to heaven , as thou shouldest do well , to raise thy spirit with such generous and soul-ennobling thoughts , so in an especial manner look thy principles be well fixt , or else thy heart will be unstable , and an unstable heart is weak as water , it cannot excel in courage . two things are required to fix our principles . first , an established judgement in the truth of god. he that knows not well what or whom he fights for , may soon be perswaded to change his side , or at least stand neuter : such may be found that go for professours , that can hardly give an account what they hope for , or whom they hope in ; yet christians they must be thought , though they run before they know their errand : or if they have some principles they go upon , they are so unsetled , that every winde blowes them down , like loose tyles from the house top . blinde zeale is soon put to a shameful retreat , while holy resolution , built on fast principles , lifts up its head , like a rock in the midst of the waves . those that know their god shall be strong , and do exploits , dan. . . the angel told daniel who were the men that would stand to their tackling , and bear up for god in that houre , both of temptation and persecution , which should be brought upon them by antiochus ; not all the jewes , some of them should be corrupt barely by flatteries , others scared by threats out of their profession , only a few of fixed principles , who knew their god whom they served , and were grounded in their religion , these should be strong , and do exploits , that is , to flatteries they should be incorruptible , and to power and force unconquerable . secondly , a sincere aime at the right end in our profession . let a man be never so knowing in the things of christ , if his aime be not right in his profession , that mans principles will hang loose , he 'll not venture much or far for christ , no more , no further then he can save his own stake . a hypocrite may shew some mettal at hand , some courage for a spurt in conquering some difficulties , but he 'll shew himself a jade at length . he that hath a false end in his profession , will soon come to an end of his profession , when he is pinch't on that toe where his corn is : i meane , called to deny that his naughty heart aimed at all this while , now his heart sailes him , he can go no further . o take heed of this squint eye to our profit , pleasure , honour or any thing beneath christ and heaven ; for they will take away your heart , as the prophet saith of wine and women , that is , our love , and if our love be taken away , there will be little courage left for christ . how couragious was jehu at first , and he tells the world it is zeale for god : but why doth his heart faile him then , before half his work be done ? his heart was never right set , that very thing that stirr'd up h●s zeal at first , at last quench't and cow'd it , and that was his ambition ; his desire of a kingdom made him zealous against ahabs house , to cut off them ( who might in time justle him besides the throne ) which done , and he quietly setled , he dare not go through-stitch with gods work , lest he should lose what he got by provoking the people with a thorough information . like some souldiers , when once they meet with a rich booty at the sacking of some town , are spoil'd for fighting ever after . chap. ii. of the saints strength , where it lies , and wherefore laid up in god. the second branch of the words followeth , which contains a cautionary direction . having exhorted the saints at ephesus , and in them all believers to a holy resolution and courage in their warfare ; lest this should be mistaken , and beget in them an opinion of their own strength for the battel , the apostle leads them out of themselves for this strength , even to the lord ; be strong in the lord. from whence observe , that the christians strength lies in the lord , not in himself . the strength of the general in other hostes lies in his troops ; he fl●es , as a great commander once said to his souldiers , upon their wings ; if their feathers be clipt , their power broken , he is lost ; but in the army of saints , the strength of every saint , yea , of the whole hoste of saints lies in the lord of hostes . god can overcome his enemies without their hands , but they cannot so much as defend themselves without his arme . it is one of gods names , the strength of israel , sam. . . he was the strength of davids heart , without him this valiant worthy ( that could , when held up in his armes , defie him that defied an whole army ) behaves himself strangely for feare , at a word or two that drop't from the philistines mouth . he was the strength of his hands , he taught his fingers to fight , and so he is the strength of all his saints in their war against sin and satan . some propound a question , whether there be a sin committed in the world , in which satan hath not a part ? but if the question were , whether there be any holy action performed without the special assistance of god concurring ? that is resolved , john. . . without me you can do nothing . thinking strength of god , cor. . . not that we are sufficient of our selves , to think any thing as of our selves , but our sufficiency is of god. we apostles , we saints that have habitual grace , yet this lies like water at the bottome of a well , which will not ascend with all our pumping , till god poure in his exciting grace , and then it comes . to will is more then to think , to exert our will into action , more then both ; these are of god , phil. . . it is god that worketh in you to will , and to do of his good pleasure . he makes the heart new , and having made it fit for heavenly motion , setting every wheele ( as it were ) in its right place , then he windes it up by his actuating grace , and sets it on going , the thoughts to stir , the will to move , and make towards the holy object presented ; yet here the chariot is set , and cannot ascend the hill of action , till god puts his shoulder to the wheele , rom. . to will is present with me , but how to performe that which is good i finde not . god is at the bottome of the ladder , and at the top also , the author and finisher , yea , helping and lifting the soule at every round , in his ascent to any holy action . well , now the christian is set on work , how long will he keep close to it ? alas , poor soul , no longer then he is held up by the same hand , that impowered him at first . he hath soon wrought out the strength received , and therefore to maintain the tenure of a holy course . there must be renewing strength from heaven every moment , which david knew , and therefore when his heart was in as holy a frame as ever he felt it , and his people by their free-will-offering declared the same : yet even then he prayes , that god would keep this for ever in the imagination of the thoughts of the heart of his people , and establish their hearts to him , chron. . . he adored the mercy that made them willing , and then he implores his further grace to strengthen them , and tie a knot , that these precious pearles newly strung on their hearts , might not slip off . the christian , when fullest of divine communications , is bu● a glasse without a foot , he cannot stand , or hold what he hath received any longer , then god holds him in his strong hand . therefore christ , when bound for heaven , and ready to take his leave of his children , bespeaks his fathers care of them in his absence ; father , keep them ; as if he had said , they must not be left alone , they are poor shiftlesse children , that can neither stand nor go without help ; they will lose the grace i have given them , and fall into those temptations , which i kept them from while i was with them , if they be out of thy eye or armes but one moment ; and therefore , father , keep them . again , consider the christian , as addressing himself to any duty of gods worship , still his strength is in the lord ; would he pray ? where will he finde materials for his prayer ? alas , he knows not what to pray for as he ought . let him alone , and he will soon pray himself into some temptation or other , and cry for that which were cruelty in god to give ; and therefore god puts words in our mouthes ; take words with you , and say , hos . . . well , now he hath words put into his mouth ; alas , they will freeze in his very lips , if he hath not some heart-heating affections to thaw the tap : and where shall this fire be had ? not a spark to be found on his own hearth ; except it be some strange fire of natural desires , which will not serve : whence then must the fire come to thaw the icenesse of the heart , but from heaven ? the spirit , he must stretch himself upon the soul , ( as the prophet on the childe ) and then the soule will come to some kindly warmth , and heavenly heat in his affections ; the spirit must groane , and then the soul will groane , he helps us to these sighs and groans , which turne the sailes of prayer . he dissolves the heart , and then it bursts out of the heart by groans , of the lips by heavenly rhethorick , out of the eyes as from a flood-gate with teares : yet further now the creature is enabled to wrestle with god in prayer ; what will he get by all this ? suppose he be weak in grace , is he able to pray himself strong , or corruption weak ? no , this is not to be found in prayer , as an act of the creature : this drops from heaven also . in the day that i cried , thou answeredst me , and gavest me strength in my soul . david received it in duty , but had it not from his duty , but from his god. he did not pray himself strong , but god strengthened him in his prayer . well , cast your eye once more upon the christian , as engaging in another ordinance of hearing the word preach't . the soules strength to heare the word is from god , he opens the heart to attend , yea , he opens the understanding of the saint to receive the word , so as to conceive what it meant . it is like samsons riddle which we cannot unfold without his heifer : he opens the wombe of the soule to conceive by it , as the understanding to conceive of it , that the barren soul becomes a joyful mother of children . david sate for halfe a year under the publick lectures of the law , and the wombe of his heart shut up , till nathan comes and god with him , and now is the time of life , he conceives presently , yea , and brings forth in the same day , falls presently into the bitter pangs of sorrow for his sins , which went not over till he had cast them forth in that sweet psalm . why should this one word work more , then all the former , but that god now struck in with his word , which he did not before ? he is therefore said to teach his people to profit ; he sits in heaven that teacheth hearts when gods spirit ( who is the head-master ) shall call a soul from his usher to himselfe , and say , soul , you have not gone the way to thrive by hearing the word , thus , and thus conceive of such a truth , improve such a promise , presently the eyes of his understanding open , and his heart burnes within him , while he speaks to him . thus you see the truth of this point , that the christians strength is in the lord. now we shall give some demonstrations . sect . i. reason the first reason may be taken from the nature of the saints and their grace , both are creatures , they and their grace also : now inesse est de esse creaturae . 't is in the very nature of the creature , to depend on god its maker , both for being and operation . can you conceive an accident to be out of its subject , whitenesse out of the wall , or some other subject ? 't is as impossible that the creature should be , or act without strength from god : this , to be , act in and of himself , is so incommunicable a property of the deity , that he cannot impart it to his creature : god is , and there is none besides him : when god made the world , it is said indeed he ended his work , that is , of creation : he made no new species and kindes of creatures more ; but to this day he hath not ended his work of providence ; hitherto my father worketh , saith christ , john. . . that is , in preserving and empowering what he hath made with strength to be and act , and therefore he is said to hold our souls in life . works of art , which man makes , when finish't may stand some time without the workmans help , as the house , when the carpenter that made it is dead ; but gods works both of nature and grace are never off his hand , and therefore as the father is said to work hitherto for the preservation of the works of nature , so the son , to whom is committed the work of redemption , he tells us he worketh also . neither ended he his work , when he rose again , any otherways then his father did in the work of creation . god made an end of making , so christ made an end of purchasing mercy , grace and glory for believers by once dying ; and as god rested at the end of the creation , so he , when he had wrought eternal redemption , and by himself purged our sins , sate down on the right hand of the majesty on high , heb. . . but he ceaseth not to work by his intercession with god for us , and by his spirit in us for god , whereby he upholds his saints , their graces , and comforts in life , without which they would run to ruine . thus we see as grace is a creature , the christian depends on god for his strength . but further , reason secondly , the christians grace is not only a creature , but a weak creature , conflicting with enemies stronger then it selfe , and therefore cannot keep the field without an auxiliary strength from heaven . the weakest goes to the wall , if no succour comes in . grace in this life is but weak , like a king in the cradle , which gives advantage to satan to carry on his plots more strongly , to the disturbance of this young kings reigne in the soule , yea , he would soon make an end of the war in the ruine of the believers grace , did not heaven take the christian into protection . 't is true indeed , grace whereever it is , hath a principle in it selfe , that makes it desire and endeavour to preserve it self according to its strength , but being over-powered must perish , except assisted by god , as fire in green wood , ( which deads and damps the part kindled ) will in time go out except blown up , or more fire put to that little ; so will grace in the heart . god brings his grace into the heart by conquest : now as in a conquered city , though some yield and become true subjects to the conquerour ; yet others plot how they may shake off this yoke ; and therefore it requires the same power to keep , as was to win it at first . the christian hath an unregenerate part , that is discontented at this new change in the heart , and disdains as much to come under the sweet government of christs scepter , as the sodomites that lot should judge them . what , this fellow , a stranger , controule us ? and satan heads this mutinous rout against the christian : so that if god should not continually re-inforce this his new-planted colony in the heart , the very natives ( i mean corruptions ) that are left , would come out of their dens and holes where they lie lurking , and eat up the little grace the holiest on earth hath , it would be as bread to these devourers . reason a third demonstration may be taken from the grand designe , which god propounds to himself in the saints salvation ; yea , in the transaction of it from first to last . and that is two-fold . first , god would bring his saints to heaven in such a way , as might be most expressive of his deare love and mercy to them . secondly , he would so expresse his mercy and love to them , as might rebound back to him , in the highest advance of his own glory possible : now how becoming this is to both , that saints should have all their ability for every step they take in the way to heaven , will soon appear . first , this way of communicating strength to saints gives a double accent to gods love and mercy . first , it distills a sweetnesse into all the believer hath or doth , when he findes any comfort in his bosome , any enlargement of heart in duty , any support under temptations : to consider whence came all these , what friend sends them in ? they come not from my own cisterne , or any creatures ? o 't is my god that hath been here , and left this sweet perfume of comfort behinde him in my bosome , my god , that hath ( unawares to me ) fill'd my sailes with the gales of his spirit , and brought me off the flats of my own deadnesse , where i lay a ground . o 't is his sweet spirit that held my head , stayed my heart in such an affliction and temptation , or else i had gone away in a fainting fit of unbelief . how can this choose but endear god to a gracious soul ? his succours coming so immediately from heaven , which would , be lost , if the christian had any strength to help himselfe , ( though this stock of strength came at first from god ) which , think you , speaks more love and condescent ; for a prince to give a pension to a favourite , on which he may live by his owne care , or for this prince to take the chief care upon himself , and come from day to day to this mans house , and look into his cupboard , and see what provision he hath , what expence he is at , and so constantly to provide for the man from time to time ? possibly some proud spirit , that likes to be his own man , or loves his meanes better then his prince , would prefer the former , but one that is ambitious to have the heart and love of his prince , would be ravish't with the latter . thus god doth with his saints , the great god comes and looks into their cupboard , and sees how they are laid in , and sends in accordingly , as he findes them . your heavenly father knowes you have need of these things , and you shall have them . he knows you need strength to pray , hear , suffer for him , and in ipsâ horâ dabitur . secondly , this way of gods dealing with his saints , addes to the fulnesse and stability of their strength . were the stock in our own hands , we should soon prove broken merchants . god knows we are but leaking vessels , when fullest , we could not hold it long ; and therefore to make all sure , he sets us under the streamings forth of his strength , and a leaking vessel under a cock gets what it loseth . thus we have our leakage supplied continually . this was the provision god made for israel in . the wildernesse ; he clave the rock , and the rock followed them . they had not only a draught at present , but it ran in a streame after them ; so that you hear no more of their complaints for water ; this rock was christ . every believer hath christ at his back , following him with strength as he goes , for every condition and trial . one flower with the root is worth many in a posie , which though sweet yet do not grow , but wither as we wear them in our bosomes . gods strength , as the root keeps our grace lively , without which though as orient as adams was , it would die . the second design god hath in his saints happinesse is , that he may so expresse his mercy and love to them , as may rebound back to him in the highest advance of his own glory therein , eph. . , . which is fully attained in this way of empowering saints , by a strength not of their own , but of their god his sending , as they are put to expence . had god given his saints a stock of grace to have set up with , and left them to the improvement of it , he had been magnified indeed , because it was more then god did owe the creature , but he had not been omnified as now , when not only the christians first strength to close with christ is from god , but he is beholden still to god for the exercise of that strength , in every action of his christian course . as a childe that travels in his fathers company , all is paid for , but his father carries the purse , not himself : so the christians shot is discharged in every condition ; but he cannot say this i did , or that i suffered , but god wrought all in me and for me . the very combe of pride is cut here , no room for any self exalting thoughts . the christian cannot say , that i am a saint is mercy , but being a saint that my faith is strong , this is the childe of my own care and watchfulnesse . alas , poor christian ! who kept thine eye waking , and stirr'd up thy care ? was not this the off-spring of god as well as thy faith at first ? no saint shall say of heaven when he comes there , this is heaven which i have built by the power of my might . no , jerusalem above is a city , whose builder and maker is god , every grace , yea , degree of grace is a stone in that building , the topstone whereof is laid in glory , where saints shall more plainly see , how god was not only founder to begin , but benefactour also to finish the same . the glory of the work shall not be crumbled , and piece-meal'd out , some to god , and some to the creature , but all entirely paid in to god , and he acknowledged all in all . section . . vse is the christians strength in the lord , not in himself , surely then the christlesse person must needs be a poor impotent creature , void of all strength and ability of doing any thing of it self towards its own salvation . if the ship launch't , rigg'd , and with her sails spread cannot stir , till the winde come faire and fills them , much lesse can the timber that lies in the carpenters yard , hew and frame it self into a ship . if the living tree cannot grow , except the root communicate its sap , much lesse can a dead rotten stake in the hedge , which hath no root , live of its own accord . in a word , if a christian , that hath this spiritual life of grace , cannot exercise this life , without strength from above ; then surely , one void of this new life , dead in sins and trespasses , can never be able to beget this in himselfe , or concur to the production of it . the state of unregeneracy is a state of impotency , when we were without strength in due time christ died for the ungodly , rom. . . and as christ found the lump of mankinde covered with the ruines of their lapsed estate , ( no more able to raise themselves from under the weight of gods wrath which lay upon them , then one buried under the rubbish of a fallen house , is to free himselfe of that weight without help ) so the spirit findes sinners in as helpless a condition , as unable to repent , or believe on christ for salvation , as they were of themselves to purchase it . confounded therefore for ever be the language of those sons of pride , who cry up the power of nature , as if man with his own brick and slime of natural abilities were able to reare up such a building , whose top may reach heaven it selfe . it is not of him that willeth or runneth , but god that sheweth mercy . god himself hath scattered such babel-builders in the imaginations of their hearts , who raiseth this spiritual temple in the soules of men , not by might , nor by a power of their own , but by his spirit , that so grace , grace , might be proclaimed before it for ever . and therefore if any yet in their natural estate would become wise to salvation , let them first become fooles in their own eyes , and renounce their carnal wisdom , which perceives not the things of god , and beg wisdom of god , who giveth and upbraideth not . if any man would have strength to believe , let them become weak , and die to their own , for by strength shall no man prevaile , sam. . . vse secondly , doth the christians strength lie in god , not in himselfe ? this may for ever keep the christian humble , when most enlarged in duty , most assisted in his christian course . remember , christian , when thou hast thy best suit on , who made it , who paid for it : thy grace , thy comfort is neither the work of thy own hands , nor the price of thy own desert , be not for shame proud of anothers cost . that assistance will not long stay , which becomes a nurse to thy pride ; thou art not lord of that assistance thou hast . thy father is wise , who when he alloweth thee most for thy spiritual maintenance , even then keeps the law in his own hands , and can soon curb thee , if thou growest wanton with his grace . walk humbly therefore before thy god , and husband well that strength thou hast , remembring that it is borrowed strength . nemo prodiget quod mendicat . who will waste what he begs ? or who will give that beggar that spends idly his almes ? when thou hast most thou canst not be long from thy god his door . and how canst thou look him on the face for more , who hast imbezell'd what thou hast received ? chap. iii. of acting our faith on the almighty power of god. the third branch followeth , which contains an encouraging amplification annexed to the exhortation in these words ; and in the power of his might , where a twofold enquiry is requisite for the explication of the phrase . first , what these words import , the power of his might ? secondly , what it is to be strong in the power of his might ? for the first , the power of his might : it is an hebraism , & imports nothing but his mighty power ; like that phrase , eph. . . to the praise of the glory of his grace , that is , to the praise of his glorious grace . and his mighty power imports no lesse then his almighty power ; sometimes the lord is stiled mighty and strong , as ps . . . sometimes most mighty , sometimes almighty , no lesse is meant in all , then gods infinite almighty power . for the second , to be strong in the mighty power , or power of the lords might , implies these two acts of faith . first , a setled firme perswasion , that the lord is almighty in power . be strong in the power of his might , that is , be strongly rooted in your faith , concerning this one foundation-truth , that god is almighty . secondly , it implies a further act of faith , not only to believe , that god is almighty , but also that this almighty power of god is engaged for its defence : so as to bear up in the midst of all trials and temptations undauntedly , leaning on the arme of god almighty , as if it were his own strength ; for that is the apostles drift , as to beat us off from leaning on our own strength , so to encourage the christian to make use of gods almighty power , as freely as if it were his own ; when ever assaulted by satan in any kinde . as a man set upon by a thief , stirs up all the force and strength he hath in his whole body to defend himself and offend his adversary ; so the apostle bids the christian be strong in the lord , and in the power of his might , that is , soul , away to thy god , whose mighty power is all intended and devoted by god himself for thy succour and defence . go strengthen and entrench thy selfe in it by a stedfast faith , as that which shall be laid out to the utmost for thy good . from whence these two notes , i conceive , will draw out the fatnesse of the words . . that it should be the christians great care and endeavour in all temptations and trials , to strengthen his faith on the almighty power of god. . the christians duty and care is not only to believe that god is almighty , but strongly by faith to rest on this almighty power of god , as engaged for his help and succour in all his trials and temptations . first , it should be the christians great care in all temptations and trials , to strengthen his faith on the almighty power of god. when god holds forth himselfe as an object of the souls trust and confidence in any great strait or undertaking ; commonly this attribute of his almighty power is presented in the promise , as the surest hold fast for faith to lay hold on ; as a father in rugged way , gives his childe his arme to lay hold by , so doth god usually reach forth his almighty power for his saints , to exercise their faith on . abraham , isaac and jacob , whose faith god tried above most of his saints before or since , for not one of those great things which were promised to them , did they live to see performed in their dayes ; and how doth god make known himself to them for their support , but by displaying this attribute ? exod. . . i appeared unto abraham , isaac and jacob by the name of god almighty . this was all they had to keep house with all their dayes : with which they lived comfortably , and died triumphantly , bequeathing the promise to their children , not doubting ( because god almighty had promised ) of the performance . thus , isa . . where great mercies are promised to judah , and a song penn'd before-hand to be sung on that gaudie day of their salvation : yet because there was a sharp winter of captivity to come between the promise , and the spring-time of the promise ; therefore to keep their faith alive in this space , the prophet calls them up to act their faith on god almighty , v. . trust ye in the lord jehovah , for in the lord jehovah is everlasting strength . so when his saints are going into the furnace of persecution , what now doth he direct their faith to carry to prison , to stake with them but this almighty power ? pet. . . let them that suffer , commit the keeping of their souls to him , as to a faithful creatour creatour is a name of almighty power , we shall now give some . reasons of the point . reas . first , because it is no easie work to make use of this truth , ( how plain and clear soever it now appears , ) in great plunges of temptation , that god is almighty ; to vindicate this name of god from those evil reports , which satan and carnal reason raise against it , requires a strong faith indeed . i confesse this principle is a piece of natural divinity ; that light which finds out a deity , will evince ( if followed close ) this god to be almighty ; yet in a carnal heart , it is like a rusty sword , hardly drawn out of the scabbard , and so of little or no use . such truths are so imprisoned in natural conscience , that they seldome get a faire hearing in the sinners bosome , till god gives them a goal-delivery , and brings them out of their house of bondage , where they are shut up in unrighteousnesse with a high hand of his convincing spirit . then and not till then the soule will believe god is holy , merciful , almighty ; nay , some of gods peculiar people , and not the meanest for grace amongst them , have had their faith for a time set in this slough , much ado to get over those difficulties and improbabilities , which sense and reason have objected , so as to relie on the almighty power of god , with a notwithstanding . moses himself , a starre of the first magnitude for grace , yet see how his faith blinks and twinkles , till he wades out of the temptation , numb . . . the people among whom i am are six hundred thousand , and thou hast said , i will give them flesh that they may eat a whole moneth , shall the flocks and the herds be slain for them to suffice them ? this holy man had lost the sight for a time of the almighty power of god , and now he is projecting how this should be done ; as if he had said in plain termes , how can this be accomplished ? for so god interprets his reasoning , v. , and the lord said unto moses , is the lords hand waxed short ? so mary , john . . lord , if thou hadst been here , my brother had not died . and her sister martha , v. . lord , by this time he stinketh . both gracious women , yet both betrayed the weaknesse of their faith on the almighty power of christ , one limiting him to place ; if thou hadst been here he had not died ; as if christ could not have saved his life absent as well as present , sent his health to him as well as brought it with him . the other to time , now he stinketh . as if christ had brought his physick too late , and the grave would not deliver up its prisoner at christs command ; and hast thou such an high opinion of thy self , christian , that thy faith needs not thy utmost care and endeavour for further establishment on the almighty power of god , when thou seest such as these dash their foot against this kinde of temptation ? the second reason may be taken from the absolute necessity of this act of faith above others , to support the christian in the houre of temptation . all the christians strength and comfort is fetched without doors , and he hath none to send of his errand but faith ; this goes to heaven and knocks god up , as he in the parable , his neighbour at midnight for bread : therefore when faith failes , and the soul hath none to go to market for supplies , there must needs be a poor house kept in the meane time . now faith is never quite laid up , till the soul denies , or at least questions the power of god. indeed , when the christian disputes the will of god , whispering within its own bosome , will he pardon ? will he save ? this may make faith go haltingly to the throne of grace , but not knock the soule off from seeking the face of god : even then faith on the power of god , will bear it company thither : if thou wilt , thou canst make me clean ; if thou wilt , thou canst pardon , thou canst purge : but when the soul concludes he cannot pardon , cannot save , this shoots faith to the heart , so that the soule falls at the foot of satan , not able more to resist . now it growes listlesse to duty , indifferent whether it pray or not , as one that sees the well dry , breaks or throwes away his pitcher . reas . thirdly , because god is very tender of this flower of his crown , this part of his name : indeed we cannot spell it right and leave out this letter ; for that is gods name , whereby he is known from all his creatures . now man may be called wise , merciful , mighty : god only all-wise , all-merciful , almighty ; so that when we leave out this syllable all , we nick-name god , and call him by his creatures name , which he will not answer to . now the tendernesse that god shews to this prerogative of his , appears in three particulars . first , in the strict command he layes on his people , to give him the glory of his power , isa . . , . feare ye not their feare , but sanctifie the lord of hostes himself : that is , in this sad posture of your affaires , when your enemies associate , and you seem a lost people to the eye of reason , not able to contest with such united powers , which beset you on every side : now i charge you sanctifie me in giving me the glory of my almighty power ; believe that your god is able of himself , without any other , to defend you , and destroy them . secondly , in his severity to his dearest children , when they stagger in their faith , and come not off roundly ( without reasoning and disputing the case ) to relie on his almighty power : zacharias did but ask the angel , how shall i know this , because i am an old man , and my wife stricken in yeares ; yet for bewraying therein his unbelief , had a signe indeed given him , but such a one as did not only strengthen his faith , but severely punish his unbelief , for he was struck dumb upon the place . god loves his children should believe his word , not dispute his power ; so true is that of luther , deus amat curristas nonquaeristas . that which gave accent to abrahams faith , rom. . . was that he was fully perswaded , that what god had promised , he was able to performe . thirdly , in the way god takes of giving his choicest mercies , and greatest salvations to his people , wherein he layes the scene of his providence so , that when he hath done , it may be said almighty power was here . and therefore god commonly puts down those means and second causes , which if they stood about his work , would blinde and hinder the full prospect thereof in effecting the same , cor. . . we received the sentence of death in our selves , that we might not trust in our selves , but in god which raiseth the dead . christ stayed while lazarus was dead , that he might draw the eyes of their faith more singly to look on his power , by raising his dead friend , rather then curing him being sick , which would not have carried so full a conviction of almightinesse with it . yea , he suffers a contrary power many times to arise in that very juncture of time , when he intends the mercy to his people , that he may reare up the more magnificent pillar of remembrance to his own power , in the ruine of that which contests with him . had god brought israel out of egypt in the time of those kings which knew joseph , most likely they might have had a friendly departure and an easie deliverance , but god reserves this for the reigne of that proud pharaoh , who shall cruelly oppresse them , and venture his kingdom , but he will satisfie his lust upon them . and why must this be the time ? but that god would bring them forth with a stretched-out arme : the magnifying of his power was gods great designe , exod. . . in very deed for this cause have i raised thee up , to shew in thee my power , and that my name may be declared throughout the earth . fourthly , in the prevalency which an argument that is pressed from his almighty power hath with god. it was the last string moses had to his bowe , when he begg'd the life of israel , numb , . . the nations which have heard the fame of thee will speak , saying , because the lord was not able , &c. and , v. . let the power of my lord be great ; and with this he hath their pardon thrown him , the application of this point will fall in under the next , which is chap. iv. of acting our faith on the almighty power of god , as engaged for our help . that it is the saints duty , and should be their care , not only to believe god almighty , but also strongly to believe that this almighty power of god is theirs , ( that is , engaged for their defence and help ) so as to make use of it in all straits and temptations . sect . i. first , i shall prove that the almighty power of god is engaged for the christians defence , with the grounds of it . secondly , why the christian should strongly act his faith on this . first , the almighty power of god is engaged for the saints defence ; god brought israel out of egypt with an high hand , but did he set them down on the other side the red-sea , to finde and force their way to canaan , by their own policie or power ? when he had opened the iron gate of their house of bondage , and brought them into the open fields , did he vanish as the angel from peter , when out of prison ? no , as a man carries his son , so the lord bare them in all the way they went , deut. . . this doth lively set forth the saints march to heaven : god brings a soule out of spiritual egypt by his converting grace , that is the day of his power , wherein he makes the soule willing to come out of satans clutches . now when the saint is upon his march , all the countrey riseth upon him . how shall this poore creature passe the pikes , and get safely by all his enemies borders ? god himself infolds him in the arme of his everlasting strength . we are kept by the power of god through faith unto salvation , pet. . . the power of god is that shoulder , on which christ carries his sheep home , rejoycing all the way he goes , luke . . these everlasting armes of his strength are those eagles wings , upon which the saints are both tenderly and securely conveyed to glory , exod. . . there is a five fold tie or engagement that lies upon gods power , to be the saints life-guard . first , the near relation he hath to his saints , they are his own dear children , every one takes care of his own , the silly hen , how doth she bussle and bestir her self to gather her brood under her wing when the kite appears ? no care like that which nature teacheth . how much more will god , who is the father of such dispositions in his creature , stir up his whole strength to defend his children ? he said , they are my people , so be became their saviour , isa . . . as if god had said , shall i sit still with my hand in my bosome , while my own people are thus misused before my face : i cannot beare it . the mother as she sits in her house heares one shreek , and knowes the voice , cries out , o 't is my childe , away she throws all , and runs to him . thus god takes the alarm of his childrens cry ; i heard ephraim bemoaning himself , saith the lord , his cry pierced his eare , and his eare affected his bowels , and his bowels call'd up his power to the rescue of him . secondly , the dear love he beareth to his saints engageth his power . he that hath gods heart , cannot want his arme . love in the creature commands all the other affections , sets all the powers of the whole man on work ; thus in god , love sets all his other attributes on work , when god once pitch't his thoughts of doing good to lost man , then wisdom fell on projecting the way , almighty power that undertook to raise the fabrick according to wisdomes modell . all are ready to effect what god saith he likes . now the believing soule is an object of gods choicest love , even the same , with which he loves his son , john . . first , god loves the believer as the birth of his everlasting counsel , when a soul believes , then gods eternal purpose and counsel concerning him , ( whom he chose in christ before the foundation of the world , and with whom his thoughts went so long big ) brings forth . and how must god needs love that creature , whom he carried so long in the wombe of his eternal purpose ? this goodly fabrick of heaven and earth had not been built , but as a stage whereon he would in time act what he decreed in heaven of old , concerning the saving of thee , and a few more his elect ; and therefore according to the same rate of delight , with which god pleased and entertained himself in the thoughts of this before the world was , must he needs rejoyce over the soule now believing , with love and complacency unconceivable ; and god having brought his counsel thus far towards its issue , surely will raise all the power he hath , rather then be disappointed of his glory , within a few steps of home ; i mean , his whole design in the believers salvation ; the lord who hath chosen his saints , ( as christ prayes for joshua their representative will rebuke satan and all their enemies . secondly , god loves his saints as the purchase of his sons blood ; they cost him dear , and that which is so hardly got , shall not be easily lost . he that was willing to expend his sons blood to gain them , will not deny his power to keep them . thirdly , god loves the saints for their likenesse to himselfe , so that if he loves himself , he cannot but love himself appearing in them ; and as he loves himself in them , so he defends himself in defending them . what is it in a saint that enrageth hell , but the image of god , without which the war would soon be at an end ? it is the hatred the panther hath to man that makes him flie at his picture ; for thy sake we are slain all the day long : and if the quarrel be gods , surely the saint shall not go forth to war at his own cost . thirdly , the covenant engageth gods almighty power , gen. . . i am the almighty god , walk before me . there is a league offensive and defensive between god and his saints , he gives it under his hand , that he will put forth the whole power of his godhead for them , chron. . . the lord of hostes is the god of israel , even a god to israel . god doth not parcel himself out by retaile ; but gives his saints leave to challenge whatever a god hath as theirs , and let him whoever he is , sit in gods throne , and take away his crown , that can fasten any untruth on the holy one ; as his name is , so is his nature , a god keeping covenant for ever . the promises stand as the mountains about jerusalem , never to be removed ; the weak as wel as the strong christian is within this line of communication . were saints to fight it out in open field by the strength of their own grace , then the strong were more likely to stand , and the weak to fall in battel , but both castled in the covenant are alike safe . fourthly , the saints dependance on god , and expectation from god in all their straits , oblige his power for their succour ; whither doth a gracious soule flie in any want or danger from sin , satan , or his instruments , but to his god ? as naturally as the coney to her burrough ; psal . . . at what time i am afraid , saith david , i will trust in thee ! he tells god he will make bold of his house to step into , when taken in any storme ; and doth not question his welcome . thus when saul hunted him , he left a city of gates and barres to trust god in open field . indeed all the saints are taught the same lesson , to renounce their own strength , and relie on the power of god , their own policie , & cast themselves on the wisdom of god ; their own righteousnesse ; and expect all from the pure mercy of god in christ which act of faith is so pleasing to god , that such a soul shall never be ashamed , psal . . . the expectation of the poor shall not perish . a heathen could say , when a bird ( scared by a hawke ) flew into his bosome , i will not betray thee unto thy enemy , seeing thou comest for sanctuary unto me . how much lesse will god yield up a soule unto its enemy , when it takes sanctuary in his name , saying , lord , i am hunted with such a temptation , dogg'd with such a lust , either thou must pardon it , or i am damned ; mortifie it , or i shall be a slave to it ; take me into the bosome of thy love for christs sake ; castle me in the armes of thy everlasting strength ; it is in thy power to save me from , or give me up into the hands of my enemie : i have no confidence in my self or any other : into thy hands i commit my cause , my life , and relie on thee ; this dependance of a soul undoubtedly will awaken the almighty power of god , for such a ones defence : he hath sworn the greatest oath that can come out of his blessed lips , even by himself , that such as thus flie for refuge to hope in him shall have strong consolation , heb. . . this indeed may give the saint the greater boldnesse of faith to expect kindly entertainment , when he repairs to god for refuge , because he cannot come before he is look't for , god having set up his name and promises as a strong tower , both calls his people into these chambers , and expects they should betake themselves thither . sixthly , christs presence and employment in heaven layes a strong engagement on god to bring his whole force and power into the field upon all occasions for his saints defence ; one special end of his journey to heaven ▪ and abode there is , that he might ( as the saints solicitour ) be ever interceding for such supplies and succours of his father , as their exigencies call for ; and the more to assure us of the same before he went , he did ( as it were ) tell us , what heads he meant to go upon in his intercession , when he should come there ; one of which was this , that his father should keep his children while they were to stay in the world , from the evil thereof , john . . neither doth christ take upon him this work of his own head , but hath the same appointment of his father , for what he now prayes in heaven , as he had for what he suffered on earth : he that ordained him a priest to die for sinners , did not then strip him of his priestly garments ( as aaron , ) but appoints him to ascend in them to heaven , where he sits a priest for ever by gods oath . and this office of intercession , was erected purely in mercy to believers , that they might have full content given them for the performance of all that god had promised ; so that jesus christ lies lieger at court as our embassadour , to see all carried fairly between god and us according to agreement : and if christ follows his businesse close , and be faithful in his place to believers , all is well ; and doth it not behove him to be so , who intercedes for such dear relations ? suppose a kings son should get out of a besieged city , where he hath left his wife and children ; ( whom he loves as his own soule , ) and these all ready to die by sword or famine , if supply come not the sooner , could this prince , when arrived at his fathers house please himself with the delights of the court , and forget the distresse of his family ? or rather would he not come post to his father , ( having their cries and groans alwayes in his eares ) and before he eat or drink , do his errand to his father , and entreat him if ever he lov'd him , that he would send all the force of his kingdom to raise the siege , rather then any of his dear relations should perish ? surely ( sirs ) though christ be in the top of his preferment , and out of the storme in regard of his own person , yet his children left behind in the midst of sins , satans , and the worlds batteries are in his heart , and shall not be forgotten a moment by him . the care he takes in our businesse appeared in the speedy dispatch he made of his spirit to his apostles supply , when he ascended , which assoon almost as he was warme in his seat , at his fathers right hand , he sent , to the incomparable comfort of his apostles and us , that to this day , yea , to the end of the world do , or shall believe on him . sect . . the second branch of the point followes : that saints should eye this power of god as engaged for them , and presse it home upon their soules till they silence all doubts and feares about the matter ; which is the importance of this exhortation : be strong in the lord , and in the power of his might ; fortifie and entrench your soules within the breast-work of this attribute of gods mighty power made over to you by god himselfe . first , it is the end as of all promises to be security to our faith , so of those in particular where his almighty power is expresly engaged , that we may count this attribute our portion , and reap the comfort it yields as freely , as one may the crop of his own field : walk before me , saith god to abraham , i am god almighty ; set on this as thy portion , and live upon it ; the apostle , heb. . . teacheth us what use to make of promises , verse . i will never leave thee nor forsake thee , there is the promise , and the inference , which he teacheth us to draw by faith from this , follows , ver . . so we may boldly say , the lord is my helper . we , that is , every believer may boldly say , that is , we may conclude god will help : not sneakingly , timorously , perhaps he will ; but we may boldly assert it in the face of men and devils , because he that is almighty hath said it . now for a christian not to strengthen his faith on this incomparably sweet attribute , but to sit down with a few weak unsetled hopes , when he may , yea , ought to be strong in the faith of such promises , what is it but to undervalue the blessing of such promises ? as if one should promise another house and land , and bid him make them as sure to himself as the law can binde , and he should take no care to effect this , would it not be interpreted as a sleighting of his friends kindnesse ? is it a small matter that god passeth over his almighty power by promise to us , and bids us make it as sure to our selves as we can by faith , and we neglect this , leaving the writings of the promises unsealed on our hearts . secondly , our obedience and comfort are strong or weak as our faith is on this principle . first , our obedience , that being a childe of faith partakes of its parents strength or weaknesse ; abraham being strong in faith , what an heroick act of obedience did he perform in offering up his son ? his faith being well set on the power of god , he carries that without staggering , which would have laid a weak faith on the ground . no act of faith more strengthens for duty , then that which eyes gods almighty power engaged for its assistance , go in this thy might , said god to gideon , have not i call'd thee ? as if he had said , can i not , will i not carry thee through thy work ? away goes gideon in the faith of this and doth wonders . this brought the righteous man from the east to gods foot , though he knew not whither he went , yet he knew with whom he went , god almighty . but take a soul not perswaded of this how uneven and unstable is he in his obediential course ? every threat . from man if mighty dismayes him , because his faith not fixt on the almighty , and therefore sometimes he will shift off a duty to comply with man , and betray his trust into the hands of a sorry creature , because he hath fleshly eyes to behold the power of man , but wants a spiritual eye to see god at his back , to protect him with his almighty power ; which were his eyes open to see , he would not be so routed in his thoughts at the approach of a weak creature : should such a man as i flee ? said good nehemiah , nehem. . . he was newly come from the throne of grace , where he had called in the help of the almighty , verse . o god , strengthen my hands . and truly now he will rather die upon the place , then disparage his god with a dishonourable retreat . secondly , the christians comfort increaseth or waines , as the aspect of his faith is to the power of god. let the soule question that or his interest in it , and his joy gusheth out , even as blood out of a broken vein : it is true , a soule may scramble to heaven with much ado , by a faith of recumbency , relying on god as able to save , without this perswasion of its interest in god ; but such a soule goes with a scant side-winde , or like a ship whose masts are laid by the board , exposed to winde and weather , if others better appointed did not tow it along with them . many feares like waves ever and anon cover such a soule , that it is more under water then above ; whereas one that sees it selfe folded in the armes of almighty power , o how such a soule goes mounting afore the winde , with her sailes fill'd with joy and peace ! let affliction come , stormes arise , this blessed soule knows where it shall land and be welcome . the name of god is his harbour , where he puts in as boldly , as a man steps into his own house , when taken in a shower . he heares god calling him into this and other his attributes , as chambers taken up for him , isa . . come my people , enter into thy chambers . god calls them his , and it were foolish modesty not to own what god gives , isa . . . surely shall a man say , in the lord have i righteousnesse and strength , that is , i have righteousnesse in gods righteousnesse , strength in his strength , so that in this respect christ can no more say that his strength is his owne , and not the believers , then the husband can say my body is my own , and not my wives . a soule perswaded of this may sing merrily with the sharpest thorne at its breast ; so david , psal . . . my heart is fixed , my heart is fixed , i will sing and give praise . what makes him so merry in so sad a place as the cave where now he was ? he will tell you , verse . where you have him nestling himselfe under the shadow of gods wings , and now well may he sing care and fear away . a soul thus provided , may lie at ease on a hard bed . do you not think they sleep as soundly who dwell on london-bridge as they who live at white-hall or cheap-side , knowing the waves that roare under them cannot hurt them ? even so may the saints rest quietly over the floods of death it selfe , and feare no ill . sect . . vse is the almighty power of god engaged for the saints defence ? surely then they will have a hard pull , ( the saints enemies i mean ) who meddle with them that are so far above their match . the devil was so cunning , he would have job out of his trench , his hedge down , before he would fall on ; but so desperate are men , they will try the field with the saints , though incircled with the almighty power of god. what folly were it to attempt or sit down before such a city , which cannot be block't up so as no relief can get in : the way to heaven cannot . in the churches straitest siege , there is a river which shall make glad this city of god , with seasonable succours from heaven . the saints fresh-springs are all from god , and it is as feasible for sorry man to stop the water-courses of the clouds , as to dam up those streams , which invisibly glide like veins of water in the earth , from the fountain-head of his mercy into the bosome of his people : the egyptians thought they had israel in a trap , when they saw them march into such a nook by the sea-side ; they are entangled , they are entangled ; and truly so they had been irrecoverably , had not that almighty power which led them on , engaged to bring them off with honour and safety ; well , when they are out of this danger ; behold , they are in a wildernesse , where nothing is to be had for back and belly , and yet here they shall live fourty yeares , without trade or tillage , without begging or robbing of any of the neighbour-nations , they shall not be beholden to them for a penny in their way ; what cannot almighty power do to provide for his people ? what can it not do to protect them against the power and wrath of their enemies ? almighty power stood between the israelites and the egyptians , so that ( poor creatures ) they could not so much as come to see their enemie : god sets up a dark cloud as a blinde before their eyes , and all the while , his eye through the cloud is looking them into disorder and confusion ; and is the almighty grown weaker now a dayes , or his enemies stronger , that they promise themselves better successe ? no , neither ; but men are blinder then the saints enemies of old , who sometimes have fled at the appearances of god among his people , crying out , let us flee , for the lord fighteth for them . whereas there be many now a dayes will rather give the honour of their discomfitures to satan himself , then acknowledge god in the businesse ; more ready to say the devil fought against them , then god ? o you that have not yet worne off the impressions which the almighty power of god hath at any time made upon your spirits , beware of having any thing to do with that generation of men , whoever they are . come not near their tabernacle , cast not thy lot in amongst them , who are enemies to the saints of the most high , for they are men devoted to destruction . god so loves his saints , that he makes nothing to give whole nations for their ransome . he rip 't open the very wombe of egypt , to save the life of israel his childe , isa . . . vse secondly , this shews the dismal , deplorable condition of all you , who are yet in a christ lesse state , you have seen a rich mine open'd , but not a penny of this treasure comes to your share , a truth laden with incomparable comfort , but it is bound for another coast , it belongs to the saints into whose bosome this truth unlades all her comfort : see god shutting the door upon you , when he sets his children to feast themselves with such dainties , esay . . my servants shall eat , but ye shall be hungry ; my servants shall drink ; but ye shall be thirsty . god hath his set number , which he provides for ; he knows how many he hath in his family : these and no more shall sit down . one chief dish at the saints board is the almighty power of god ; this was set before abraham , and stands before all his saints , that they may eate to fulnesse of comfort on it ; but thou shalt be hungry ; he is almighty to pardon , but he will not use it for thee an impenitent sinner ; thou hast not a friend on the bench , not an attribute in all gods name will speak for thee : mercy it self will sit and vote with the rest of its fellow-attributes for thy damnation . god is able to save and help in a time of need , but upon what acquaintance is it that thou art so bold with god , as to expect his saving arme to be stretcht forth for thee ? though a man will rise at midnight to let in a childe , that cryes and knocks at his doore , yet he will not take so much paines for a dog , that lies howling there . this presents thy condition , sinner , sad enough , yet this is to tell thy story fairest ; for that almighty power of god which is engaged for the beleevers salvation , is as deeply obliged to bring thee to thy execution , and damnation . what greater tie then an oath ? god himself is under an oath to be the destruction of every impenitent soul . that oath which god sware in his wrath against the unbeleeving israelites , that they should not enter into his rest , concernes every unbeleever to the end of the world . in the name of god consider , were it but the oath of a man , or a company of men , that like those in the acts , should sweare to be the death of such a one , and thou wert the man , would it not fill thee with feare and trembling night and day , and take away the quiet of thy life , till they were made friends ? what then are their pillows stuft with , who can sleep so soundly without any horrour or amazement , though they be told , that the almighty god is under an oath of damning them body and soul , without timely repentance ? o bethink your selves , sinners , is it wisdome , or valour to refuse termes of mercy from gods hands , whose almighty power if rejected , will soone bring you into the hands of justice ? and how fearful a thing that is , to fall into the hands of almighty god , no tongue can expresse , no not they who feel the weight of it . vse . thirdly , this speaks to you , that are saints indeed , be strong in the faith of this truth , make it an article of your creed : with the same faith that you beleeve there is a god , beleeve also this gods almighty power is thy sure friend ▪ and then improve it to thy best advantage . as , first , in agonies of conscience that arise from the greatnesse of thy sinnes , flie for refuge into the almighty power of god. truly sirs , when a mans sinnes are displayed in all their bloody colours , and spread forth in their k●lling aggravations , and the eye of conscience awakened to behold them through the multiplying , or magnifying glasse of a temptation , they must needs surprize the creature with horror and amazement ; till the soul can say with the prophet : for all this huge hoast , there is yet more with me then against me . one almighty is more then many mighties . all these mighty sinnes and devils , make not one almighty sinne , or an almighty devil . oppose to all the hideous charges brought against thee by them this onely attribute . as the french ambassadour once silenced the spaniards pride in repeating his masters many titles , with one that drowned them all . god himself , hosea . . when he had aggravated his peoples sinnes to the height , then to shew what a god can do , breaks out into a sweet promise : i will not execute the fiercenesse of mine anger , and why not ? i am god , and not man. i will shew the almightinesse of my mercy . something like our usual phrase ; when a childe or a woman strikes us , i am a man , and not a childe , or woman , therefore i will not strike again . the very considering god to be god , supposeth him almighty to pardon as well as to avenge , and this is some relief ; but then to consider it is almighty power in bond and covenant to pardon , this is more ; as none can binde god but himself , so none can break the bond himself makes : and are they not his own words , that he will abundantly pardon ? isa . . he will multiply to pardon , as if he had said , i 'le drop mercy with your sinne , and spend all i have , rather then let it be said my good is overcome of your evil . it fares with the gracious soul in this case as with a captaine , that yields his castle upon gracious termes of having his life spared , and he safely convey'd to his house , there to be setled peaceably in his estate and possessions , for all which he hath the generals hand and seal , on which he marcheth forth ; but the rude souldiers assault him , and put him in feare of his life , he appeals to the general , ( whose honour now is engaged for him ) and is presently releeved , and his enemies punisht : thou mayest poore soule , when accused by satan , mollested by his terrours , say , it is god that justifies ; i have his hand to it , that i should have my life given me assoon as i laid down my armes and submitted to him , which i desire to do ; behold , the gates of my heart are open to let the prince of peace in , and is not the almighty able to performe his promise ? i commit my selfe to him as unto a faithful creatour . secondly , improve this almighty power of god , and thy interest therein , in temptations to sin , when thou art over-powered , and fliest before the face of thy strong corruption , or fearest thou shalt one day fall by it , make bold to take hold of this attribute , and re-inforce thy self from it again to resist , and in resisting , to believe a timely victory over it . the almighty god stands in sight of thee while thou art in the valley fighting , and stayes but for a call from thee when distressed in battel , and then he will come to thy rescue : jehoshaphat cried , when in the throng of his enemies , and the lord helped him , much more mayest thou promise thy self his succour in thy soul-combates : betake thy self to the throne of grace with that promise ; sin shall not have dominion over you : and before thou urgest it ( the more to help thy faith , ) comfort thy self with this , that though this word almighty is not exprest , yet it is implied in this and every promise , and thou mayest without adding a title to the word of god read it in thy soul ; sin shall not have dominion over you , saith the almighty god , for this and all his attributes are the constant seale to all his promises . now soule put the bond in suit , fear not the recovery , 't is debt , and so due : he is able whom thou suest , and so there is no feare of losing the charge of the suit , and he that was so gracious to binde himself when he was free , will be so faithful ( being able ) to perform now he is bound : only while thou expectest the performance of the promise , and the assistance of this almighty power against thy corruptions , take heed that thou keep under the shadow of this attribute , and condition of this promise . the shadow will not cool except in it ; what good to have the shadow , though of a mighty rock , when we sit in the open sun ? to have almighty power engaged for us , and we to throw our selves out of the protection thereof by bold salleys into the mouth of temptation ? the saints falls have been , when they run out of their trench and hold ; for like the conies , they are a weak people in themselves , and their strength lies in the rock of gods almightinesse , which is their habitation . thirdly , christian , improve this , when opprest with the weight of any duty and service , which in thy place and calling lies upon thee . perhaps thou findest the duty of thy calling too heavy for thy weak shoulders , make bold by faith to lay the heaviest end of thy burden on gods shoulder , which is thine ( if a believer ) as sure as god can make it by promise . when at any time thou art sick of thy work , and ready to think with jonas to run from it ; encourage thy selfe with that of god to gideon , whom he call'd from the flaile to thresh the mountains , go in this thy might , hath not god call'd thee ? fall to the work god sets thee about , and thou engagest his strength for thee . the way of the lord is strength . run from thy work , and thou engagest gods strength against thee , he 'll send some storme or other after thee to bring home his runaway servant . how oft hath the coward been kill'd in a ditch , or under some hedge , when the valiant souldier that stood his ground and kept his place got off with safety and honour ? art thou call'd to suffer ? flinch not because thou art afraid , thou shalt never be able to bear the crosse ; god can lay it so even , thou shalt not feel it ; though thou shouldest finde no succour till thou comest to the prison-door , yea , till thou hast one foot on the ladder , or thy neck on the block , despair not . in the mount will the lord be seen . and in that houre he can give thee such a look of his sweet face , as shall make the blood come in the gastly face of a cruel death , and appear lovely in thy eye for his sake . he can give thee so much comfort in hand , as thou shalt acknowledge god is aforehand with thee , for all thy shame & pain thou canst endure for him ; and if it should not amount to this , yet so much as will bear all thy charges thou canst be put to in the way , lies ready told in that promise , cor. . . thou shalt have it at sight , and this may satisfie a christian , especially if he considers , though he doth not carry so much of heavens joy about him to heaven as others , yet he shall meet it as soon as he comes to his fathers house , where it is reserved for him . in a word , christian , relie upon thy god , and make thy daily applications to the throne of grace , for continual supplies of strength : you little think how kindly he takes it , that you will make use of him , the oftner the better , and the more you come for , the more welcome ; else why would christ have told his disciples , hitherto ye have ask't nothing ; but to expresse his large heart in giving , loath to put his hand to his purse for a little , and therefore by a familiar kind of rhetorick puts them to rise higher in asking , as naaman when gehazi asks one talent , entreats him to take two ; such a bountiful heart thy god hath , while thou art asking a little peace and joy , he bids thee open thy mouth wide , and hee 'l fill it , go and ransack thy heart , christian , from one end to the other , finde out thy wants , acquaint thy selfe with all thy weaknesses , and set them before the almighty , as the widow her empty vessels before the prophet , hadst thou more then thou canst bring , thou mayest have them all fill'd . god hath strength enough to give , but he hath no strength to deny , here the almighty himselfe ( with reverence be it spoken ) is weak ; even a childe , the weakest in grace of his family , that can but say father , is able to overcome him ; and therefore let not the weaknesse of thy faith encourage thee . no greater motive to the bowels of mercy to stir up almighty power to relieve thee , then thy weaknesse , when pleaded in the sense of it . the pale face and thin cheeks ( i hope ) move more with us , then the canting language of a stout sturdy beggar . thus that soule that comes laden in the sense of his weak faith , love , patience , the very weaknesse of them carries an argument along with them for succour . chap. v. wherein is answered a grand objection , that some disconsolate soules may raise against the former discourse . object . o but , saith some disconsolate christian , i have prayed again and again for strength against such a corruption , and to this day my hands are weak , and these sons of zerviah are so strong , that i am ready to say , all the preachers do but flatter me , that do poure their oyle of comfort upon my head , and tell me i shall at last get the conquest of these mine enemies , and see that joyful day wherein with david , i shall sing to the lord , for delivering me out of the hands of all mine enemies . i have prayed for strength for such a duty , and finde it come off as weakly and dead-heartedly as before . if god be with me by his mighty power to help me , why then is all this befailen me ? answ . first , look once again , poor heart , into thy own bosom , and see whether thou findest not some strength sent into thee , which thou didst over-look before ; this may be , yea , is very ordinary in this case , when god answers our prayer not in the letter , or when the thing itselfe is sent , but it comes in at the back door , while we are expecting it at the fore ; and truly thus the friend thou art looking for , may be in thine house and thou not know it . is not this thy case , poor soul ? thou hast been praying for strength against such a lust , and now thou wouldest have god presently put forth his power to knock it on the head , and lay it for dead , that it should never stir more in thy bosome : is not this the doore thou hast stood looking for god to come in at , and no sight or newes of thy god his coming that way ? thy corruption yet stirs , it may be is more troublesom then before ; now thou askest , where is the strength promised to thy relief ? let me intreat thee before thou layest down this sad conclusion against thy god or self , see whether he hath not conveyed in some strength by another door : perhaps thou hast not strength to conquer it so soon as thou desirest , but hath he not given further praying strength against it ? thou prayedst before , but now more earnestly , all the powers of thy soul are up to plead with god ; before thou wast more favourable and moderate in thy request , now thou hast a zeal , thou canst take no denial , yea , welcome any thing in the room of thy corruption ; would god but take thy sin and send a crosse , thou wouldest blesse him : now , poor soule , is this nothing , no strength ? had not thy god re-inforced thee , thy sin would have weakened thy spirit of prayer , and not increased it . david began to recover himself , when he began to recover his spirit of prayer . the stronger the cry , the stronger the childe , i warrant you . jacob wrestled , and this is called his strength , hos . . it appeared , there was much of god in him that he could take such hold of the almighty , as to keep it , though god seemed to shake him off ; if thus thou art enabled , soule , to deal with the god of heaven , no feare but thou shalt be much more able to deal with sin and satan . if god hath given thee so much strength , to wrestle with him above and against denials , thou hast prevailed with the stronger of the two : overcome god , and he 'll overcome the other for thee . again , perhaps thou hast been praying for further strength to be communicated to thee in duty , that thou mightest be more spiritual , vigorous , united , sincere , and the like therein , and yet thou findest thy old distempers hanging about thee , as if thou hadst never acquainted god with thy aile ; well , soule , look once again into thy bosome with an unprejudiced eye , though thou doest not find the assisting strength thou prayedst for , yet hast thou no more self-abasing strength ? perhaps the annoyance thou hast from these remaining distempers in duty , occasion thee to have a meaner opinion of all thy duties then ever , yea , they make thee abhor thy selfe in the sense of these , as if thou hadst so many loathsom vermein about thee . jobs condition on the dunghil , with all his botches and running sores on his body , appears desirable to thee , in comparison of thine , whose soul thou complainest is worse then his body . o this afflicts thy soul deeply , doth it not ? that thou shouldest appear before the lord with such a dead , divided heart , and do his work worst that deserves best at thy hands , and is all this nothing ? surely , christian , thine eyes are held as much as hagars , or else thou wouldest see the streamings forth of divine grace in this frame of thy heart ; surely others will think god hath done a mighty work in thy soule ; what harder and more against the haire , then to bring our proud hearts to take shame for that , whereof they naturally boast and glory ? and is it nothing for thee to tread on the very neck of thy duties , and count them matter of thy humiliation and abasing , which others make the matter of their confidence and self-rejoycing ? good store of vertue hath gone from christ , to dry this issue of pride in thy heart , which sometimes in gracious ones runs through and through their duties , that it is seen or may be by those that have lesse grace then themselves . answ . secondly , christian , candidly interpret gods dealings with thee . suppose it be as thou sayest , thou hast pleaded the promise , and waited on the means , and yet findest no strength from all these receits , either in thy grace or comfort , now take heed of charging god foolishly , as if god were not what he promiseth , this were to give that to satan which he is all this while gaping for . it is more becoming the dutiful disposition of a childe , when he hath not presently what he writes for to his father , to say , my father is wiser then i , his wisdom will prompt him , what and when to send to me , and his fatherly affections to me his childe , will neither suffer him to deny any thing that is good , or slip the time that is seasonable . christian , thy heavenly father hath gracious ends that hold his hand at present , or else thou hadst ere this heard from him . first , god may deny further degrees of strength to put thee on the exercise of that thou hast more carefully . as a mother doth by her childe , that is learning to go , she sets it down , and stands some distance from it , and bids it come to her , the childe feels its legs weak , and cries for the mothers help , but the mother steps back on purpose , that the childe should put forth all its little strength in making after her : when a poor soul comes and prayes against such a sin , god seems to step back and stand at a distance ; the temptation increaseth , and no visible succour appears , on purpose that the christian , though weak , should exercise that strength he hath . indeed we shall finde the sense of a soules weaknesse , is an especial meanes to excite it into a further care and diligence : one that knowes his weaknesse , how prone he is in company to forget himself , in passion how apt he is to flie out , if there be a principle of true grace , this will excite him to be more fearful and watchful , then another that hath obtained greater strength against such great temptations . as a childe that writes for money to his father , none comes presently , this makes him husband that little he hath the better , not a penny now shall be laid out idly ; thus when a christian hath prayed against such a sin again and again , and yet finds himself weak , prone to be worsted , o how careful will this , should this make such a one of every company , of every occasion ? such a one had not need give his enemie any advantage . secondly , god may deny the christian such assisting strength in duty , or mortifying strength of corruption as he desires , purely on a gracious design , that he may thereby have an advantage of expressing his love in such a way , as shall most kindly work upon the ingenuity of the soule to love god again . perhaps ( christian ) thou prayest for a mercy thou wantest , or for deliverance out of some great affliction , and in the duty thou findest not more assistance then ordinary , yea , many distractions of spirit in it , and mis-giving thoughts with unbelieving feares after it ; well , notwithstanding those defects in thy duty , yet god heares thy prayer , and sends in the mercy on purpose , that he may greaten his love in thine eye , and make it more luscious and sweet to thy taste , from his accepting thy weak services , and passing by the distempers of thy spirit . here is lesse strength for the duty , that thou mayest have more love in the mercy , nothing will affect a gracious heart more then such a consideration . see it in david , psal . . , . i said in my haste , all men are liars . what shall i render to the lord for all his benefits towards me ? as if david had said , notwithstanding all the comfortable messages i had from god by his prophets concerning this matter , my own prayers , and those remarkable providences , which carried in them a partial answer to them , and performance of what was promised , yet i betray'd much unbelief , questioning the truth of the one , and the return of the other ; and hath god notwithstanding all my infirmities fulfill'd my desire , and performed his promise ? o what shall i render unto the lord ? thus david reades gods mercy through the spectacles of his own weaknesse and infirmity , and it appears great , whereas if a mercy should come in , as an answer to a duty managed with such strength of faith , and height of other graces , as might free him and his duty from usual infirmities , this might prove a snare , and occasion some self-applauding , rather then mercy-admiring thoughts in the creature . thirdly , god may communicate the lesse of his assisting strength , that he may shew the more of his supporting strength , in upholding weak grace : we do not wonder to see a man of strong constitution , that eats his bread heartily , and sleeps soundly , live : but for a crazie body , full of ailes and infirmities , to be so patcht and shored up by the physicians art that he stands to old age , this begets some wonder in the beholders . it may be thou art a poor trembling soule , thy faith is weak , and thy assaults from satan strong , thy corruptions stirring and active , and thy mortifying strength little , so that in thy opinion they rather gain ground on thy grace , then give ground to it , ever and anon thou art ready to think , thou shalt be cast as a wrack upon the devils shoare : and yet to this day thy grace lives , though full of leaks ; now is it not worth the stepping aside to see this strange sight ? a broken ship with masts and hull rent and torne , thus towed along by almighty power , through an angry sea , and armadoes of sins and devils , safely into its harbour . to see a poore dilling or rush candle in the face of the boisterous winde , and not blown out ; in a word , to see a weak stripling in grace held up in gods armes , till he beats the devil craven : this god is doing in upholding thee : thou art one of those babes , out of whose mouth god is perfecting his praise , by ordaining such strength for thee , that thou a babe in grace , shalt yet foile a giant in wrath and power . thirdly , if after long waiting for strength from god , it be as thou complainest , enquire whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which hinders , be not found in thy self . the head is the seat of animal spirits , yet there may be such obstructions in the body , as the other members may for a time be deprived of them ; till the passage be free between christ thy head and thee , thy strength will not come , and therefore be willing to enquire . first , hast thou come indeed to god for strength to performe duty , to mortifie corruption and the like ? perhaps thou wilt say , yes , i have waited on those ordinances , which are the way in which he hath promised to give out strength . but is this all ? thou mayest come to them , and not wait on god in them . hast thou not carnally expected strength from them , and so put the ordinance , as she her husband in gods stead ? hath not the frame of thy spirit some affinity with theirs in james . . we will go into such a city , and buy , and sell , and get gaine : hath not thy heart said , i will go and hear such a man , and get comfort , get strength ? and doest thou wonder thou art weak , barren and unfruitful ? are ordinances god , that they should make you strong or comfortable ? thou mayest heare them answer thee , poor soul , as the king to the woman in the siege of samaria : help , o prayer , sayest thou , or , o minister ; how can they help except the lord help : these are but christs servants : christ keeps the key of his wine-cellar , they cannot so much as make you drink , when you come to their masters house ; and therefore , poor soul , stay not short of christ , but presse through all the croud of ordinances , and ask to speak with jesus , to see jesus and touch him , and vertue will come forth . secondly , ask thy soule whether thou hast been thankful for that little strength thou hast ; though thou art not of that strength in grace , to run with the foremost , and hold pace with the tallest of thy brethren , yet art thou thankful that thou hast any strength at all ? though it be but to cry after them , whom thou seest out-strip thee in grace , this is worth thy thanks . all in davids army attained not to be equal with his few worthies in prowesse and honour , and yet did not cashiere themselves : thou hast reason to be thankful for the meanest place in the army of saints , the least communications of gospel mercy and grace must not be over-look't . assoon as ever moses with his army was through the sea , they strike up before they stir from the bank-side , and acknowledge the wonderful appearance of gods power and mercy for them , though this was but one step in their way ; a howling wildernesse presented it self to them , and they not able to subsist a few dayes with all their provision , for all their great victory , yet moses , he will praise god for this handsel of mercy . this holy man knew the only way to keep credit with god , so as to have more , was to keep touch , and pay down his praise for what was received . if thou wouldest have fuller communications of divine strength , owne god in what he hath done . art thou weak ? blesse god thou hast life . doest thou through feeblenesse often faile in duty , and fall into temptation ? mourne in the sense of these : yet blesse god , that thou doest not live in a total neglect of duty , out of a prophane contempt thereof , and that in stead of falling through weakness , thou doest not lie in the mire of sin through the wickednesse of thy heart . the unthankful soul may thank it self , it thrives not better . thirdly , art thou humble under the assistance and strength god hath given thee ? pride stops the conduit ; if the heart begin to swell , it is time for god to hold his hand and turne the cock , for all that is poured on such a soule runs over into self-applauding , and so is as water spilt in regard of any good it doth the creature , or any glory it brings to god. a proud heart and a lofty mountain are never fruitful . now beside the common wayes that pride discovers it self , as by under-valuing others , and over-valuing it selfe , and such like , you shall observe two other symptomes of it . first , it appears in bold adventures , when a person runs into the mouth of temptation , bearing himself up on the confidence of his grace receiv'd . this was peters sin , by which he was drawn to engage further then became an humble faith , running into the devils-quarters , and so became his prisoner for a while . the good man , when in his right temper , had thoughts low enough of himself , as when he ask't his master , is it i ? but he that feared at one time , lest he might be the traitour , at another cannot think so ill of himself , as to suspect he should be the denyer of his master . what he ? no , though all the rest should forsake him , yet he would stand to his colours ; is this thy case , christian ? possibly god hath given thee much of his minde , thou art skilful in the word of life , and therefore thou darest venture to breath in corrupt aire , as if only the weak spirits of lesse knowing christians , exposed them to be infected with the contagion of errour and heresie ; thou hast a large portion of grace , or at least thou thinkest so , and venturest to go where an humble-minded christian would fear his heels should slip under him . truly now thou temptest god to suffer thy lock to be cut , when thou art so bold to lay thy head in the lap of a temptation . secondly , pride appears in the neglect of those means , whereby the saints graces and comforts are to be fed when strongest . may be , christian , when thou art under feares and doubts then god hath thy company , thou art oft with thy pitcher at his door , but when thou hast got any measure of peace , there growes presently some strangenesse between god and thee : thy pitcher walks not as it was wont to these wells of salvation . no wonder if thou ( though rich in grace and comfort ) goest behinde-hand , seeing thou spendest on the old stock , and drivest no trade at present to bring in more : or if thou doest not thus neglect duty , yet may be thou doest not perform it with that humility , which formerly beautified the same : then thou prayedst in the sense of thy weaknesse to get strength , now thou prayest to shew thy strength , that others may admire thee . and if once ( like hezekiah ) we call in spectators to see our treasure , and applaud us for our gifts and comfort , then it is high time for god , if he indeed love us , to send some messengers to carry these away from us , which carry our hearts from him . fourthly , if thy heart doth not smite thee from what hath been said , but thou hast sincerely waited on god , and yet hast not received the strength thou desirest , yet let it be thy resolution to live and die waiting on him . god doth not tell us his time of coming , and it were boldnesse to set on of our own heads . go , saith christ to his disciples , luke . . stay ye in jerusalem , until ye be endued with power from on high. thus he saith to thee , stay at jerusalem , wait on him in the means he hath appointed , till thou beest endued with further power to mortifie thy corruptions , &c. and for thy comfort know first , thy thus persevering to wait on god , will be an evidence of strong grace in thee : the lesse encouragement thou hast to duty , the more thy faith and obedience to bear thee up in duty . he that can trade when times are so dead , that all his ware lies upon his hand , and yet drawes not in his hand , but rather trades more and more , sure his stock is great . what , no comfort in hearing , no ease to thy spirit in praying , and yet more greedy to heare , and more-frequent in prayer ? o soul , great is thy faith and patience . secondly , assure thy self when thou art at the greatest pinch strength shall come : they that wait on the lord shall renew their strength : when the last handful of meale was dressing , then is the prophet sent to keep the widows house . when temptation is strong , thy little strength even spent , and thou ready to yield into the hands of thine enemies , then expect succours from heaven to enable thee to hold out under the temptation : thus to paul , my grace is sufficient , or power from heaven to raise the siege , and drive away the tempter ; thus to job , when satan had him at an advantage , then god takes him off . like a wise moderatour , when the respondent is hard put to it by a subtile opponent , takes him off , when he would else run him down . james . . ye have heard of the patience of job , and have seen the end of the lord , that the lord is very pitiful , and of tender mercy . ephesians . . put on the whole armour of god , that ye may be able to stand against the wiles of the devil . this verse is a key to the former , wherein the apostle had exhorted believers to encourage , and bear up their fainting spirits on the lord , and the power of his might . now in these words he explains himself , and shewes how he would have them do this , not presumptuously come into the field without that armour , which god hath appointed to be worne by all his souldiers , and yet with a bravado to trust in the power of god to save them . that soule is sure to fall short of home , ( heaven i mean ) who hath nothing but a carnal confidence on the name of god , blowen up by the ignorance of god and himself : no , he that would have his confidence duly placed on the power of god , must conscienciously use the means appointed for his defence , and not rush naked into the battel , like that fanatick spirit at munster , who would needs go forth , and chase away the whole army , then besieging that city , with no other cannon , then a few words charged with the name of the lord of hostes , ( which he blasphemously made bold to use ) saying , in the name of the lord of hostes depart . but himself soon perished ; to learne others wisdom by what he paid for his folly . what foolish braving language shall you hear drop from the lips of the most prophane and ignorant among us ? they trust in god , hope in his mercy , defie the devil and all his works , and such like stuffe , who yet are poor naked creatures , without the least piece of gods armour upon their souls . to cashiere such presumption from the saints camp , he annexeth this directory to his exhortation , put on the whole armour of god , &c. so that the words fall into these two general parts . first , a direction annex't to the former exhortation , shewing how we may in a regular way come to be strong in the lord , that is , by putting on the whole armour of god. secondly , a reason or argument strengthening this direction , that ye may be able to stand against the wiles of the devil . in the direction observe , first . the furniture he directs , and that is armour . secondly , the kinde or quality of this armour , armour of god thirdly , the quantity or entirenesse of the armour ; the whole armour of god. fourthly , the use of this armour ; put on the whole armour of god. to begin with the first , the furniture which every one must get that would fight christs battels . the question here will be , what is this armour ? first , by armour is meant christ ; we reade of putting on the lord jesus , rom. . . where christ is set forth under the notion of armour . the apostle doth not exhort them for rioting and drunkennesse , to put on sobriety and temperance ; for chambering and wantonnesse , put on chastity ; ( as the philosopher would have done ) but bids , put on the lord jesus christ ; implying thus much till christ be put on , the creature is unarmed . 't is not a mans morality and philosophical vertues , that will repel a temptation , sent with a full charge from satans cannon , though possibly it may the pistol shot of some lesse solicitation ; so that he is the man in armour , that is in christ . again , the graces of christ these are armour , as the girdle of truth , the breast plate of righteousnesse , and the rest . hence we are bid also put on the new man , eph. . . which is made up of all the several graces , as its parts and members . and he is the unarm'd soule , that is the unregenerate soule . not excluding those duties and means which god hath appointed the christian to use for his defence , the phrase thus opened ; the point is , chap. i. sheweth the christlesse and gracelesse soule , to be the soule without armour , and therein his misery . that a person in a christlesse , gracelesse state is naked and unarm'd , and so unfit to fight christs battels against sin and satan . or thus , a soule out of christ is naked and destitute of all armour to defend him against sin and satan . god at first sent man forth in compleat armour , being created in righteousnesse and true holines ; but by a wile the devil strip't him , and therfore assoon as the first sin was compleated , it is written , gen. . . they were naked , that is , poor weak creatures , at the will of satan a subdued people , disarm'd by their proud conquerour , and unable to make head against him . indeed it cost satan some dispute to make the first breach , but after that he had once the gates open'd to let him in as conquerour into the heart of man , he playes rex : behold , a troop of other sins croud in after him , without any stroak or strife , in stead of confessing their sins , they run their head in a bush , and by their good will would not come where god is , and when they cannot flie from him , how do they prevaricate before him ? they peale one of another , shifting the sin rather then suing for mercy . so quickly were their hearts hardened through the deceitfulnesse of sin . and this is the woful condition of every son and daughter of adam , naked he findes us , and slaves he makes us , till god by his effectual call delivers us from the power of satan into the kingdome of his dear son , which will further appear , if we consider this christlesse state in a foure-fold notion . first , it is a state of alienation from god. ephes . . . ye were without christ , being aliens from the common-wealth of israel , strangers from the covenant of promise , &c. such a one hath no more to do with any covenant-promise , then he that lives at rome hath to do with the charter of london , which is the birth-right of its own denisons , not strangers . he is without god in the world , he can claim no more protection from god , then an out-law'd subject from his prince ; if any mischief befalls him , the mends is in his own hands , whereas god hath his hedge of special providence about his saints , and the devil , though his spite be most at them , dares not come upon gods ground to touch any of them , without particular leave . now what a deplored condition is that , wherein a soule is left to the wide world , in the midst of legions of lusts and devils , to be rent and torne l●ke a silly hare among a pack of hounds , and no god to call them off ? let god leave a people , though never so warlike , presently they lose their wits , cannot finde their hands ; a company of children or wounded men may rise up , and chase them out of their fenced cities , because god is not with them ; which made caleb and joshuah pacifie the mutinous israelites at the tidings of giants and walled cities with this ; they are bread for us , their defence is departed from them . how much more must that soule be as bread to satan , that hath no defence from the almighty ? take men of the greatest parts , natural or acquired accomplishments , who only want an union with christ , and renewing grace from christ : o what fooles doth the devil make of them , leading them at his pleasure , some to one lust , some to another ; the proudest of them all is slave to one or other , though it be to the ruining of body and soul for ever , where lies the mystery , that men of such parts and wisdom , should debase themselves to such drudgery work of hell ? even here , they are in a state of alienation from god , and no more able of themselves to break the devils prison , then a slave ro run from his chain . secondly , the christlesse state is a state of ignorance , and such must needs be naked and unarm'd . he that cannot see his enemie , how can he ward off the blow he sends ? one seeing prophet leads a whole army of blinde men whither he pleaseth . the imperfect knowledge saints have here , is satans advantage against them ; he often takes them on the blinde side , how easily then may he with a parcel of good words carry the blinde soule out of his way , who knowes not a step of the right ? now that the christlesse state is a state of ignorance , see eph. . . ye were sometimes darknesse , but now are ye light in the lord. ye were darknesse , not in the dark , so one that hath an eye may be . a childe of light is often in the dark , concerning some truth or promise , but then hath a spiritual eye , which the christlesse person wants , and so is darknesse . and this darknesse cannot be enlightened , but by its union with christ , which is exprest in the following phrase ; but now are ye light in the lord. as the eye of the body once put out , can never be restored by the creatures art , so neither can the spiritual eye , lost by adams sin , be restored by the teaching of men or angels . it is one of the diseases which christ came to cure , luke . . 't is true , there is a light of reason , which is imparted to every man by nature , but this light is darknesse , compared with the saints . as the night is dark to the day , even when the moon is in its full glory . this night-light of reason may save a person from some ditch or pond , great and broad sins , but it will never help him to escape the more secret corruptions , which the saint sees like atomes in the beams of spiritual knowledge . there is such curious work the creature is to do , which cannot be wrought by candle-light of natural knowledge . nay more , where the common illumination of the spirit is superadded to this light of nature , yet that is darknesse compar'd with the sanctifying knowledge of a renewed soule , which doth both discover spiritual truths , and warme the heart at the same time with the love of truth , having like the sun a prolifical and quickening vertue , which the other wants ; so that the heart lies under such common illuminations cold and dead . he hath no more strength to resist satan , then if he knew not the command ; whereas the christians knowledge , even when taken prisoner by a temptation , pursues and brings back the soul as abraham his nephew , out of the enemies hands ; which hints the third thirdly , the christlesse state is a state of impotency , rom. . when we were without strength , christ came to die for the ungodly . what can a disarm'd people that have not sword or gun do to shake off the yoke of a conquering enemie ? such a power hath satan over the soule , luke . . he is call'd the strong man that keeps the soule as his palace : if he hath no disturbance from heaven , he need feare no mutiny within ; he keeps all in peace there . what the spirit of god doth in a saint , that in a manner doth satan in a sinner . the spirit fills the heart of his with love , joy , holy desires , feares ; so satan fills the sinners heart with pride , lust , lying : why hath satan filled thy heart , saith peter ? and thus fill'd with satan ( as the drunkard with wine ) he is not his own man , but satans slave . fourthly , the state of unregeneracy is a state of friendship with sin and satan . if it be enmity against god , ( as it is ) then friendship with satan . now it will be hard to make that soule fight in earnest against his friend . is satan divided ? will the devil within fight against the devil without ? satan in the heart shut out satan at the door ? sometimes indeed there appears a scuffle between satan and a carnal heart , but it is a meer cheat , like the fighting of two fencers on a stage , you would think at first they were in earnest , but observing how wary they are , where they hit one another , you may soon know they do not mean to kill : and that which puts all out of doubt , when the prize is done , you shall see them making merry together , with what they have got of their spectatours , which was all they fought for ; when a carnal heart makes the greatest bussle against sin by complaining of it , or praying against it , follow him but off the stage of duty , ( where he hath gained the reputation of a saint , the prize he fights for ) and you shall see them sit as friendly together in a corner as ever . vse first , this takes away the wonder of satans great conquests in the world : when you look abroad , and see his vast empire , and what a little spot of ground contains christs subjects , what heaps of precious souls lie prostrate under this foot of pride , and what a little regiment of saints march under christs banner ; perhaps the strangenesse of the thing may make you ask , is hell stronger then heaven ? the armes of satan more victorious then the crosse of christ ? no such matter : consider but this one thing , and you will wonder that christ hath any to follow him , rather then that he hath so few . satan findes the world unarm'd , when the prince of the world comes , he findes nothing to oppose ; the whole soule is in a disposition to yield at first summons ; and if conscience , governour for god in the creature stands out a while , all the other powers , as will and affections are in a discontent , ( like mutinous souldiers in a garrison ) who never rest till they have brought over conscience to yield , or against its command set open the city gate to the enemie , and so deliver traiterously their conscience prisoner to their lusts : but when christ comes to demand the soul , he meets a scornful answer : depart from us , we desire not the knowledge of the most high. we will not have this man to reign over us . with one consent they vote against him , and rise up as the philistines against samson whom they call'd the destroyer of the countrey . ye will not come , unto me , saith christ . o how true are poor sinners to the devils trust ! they will not deliver the castle they hold for satan , till fired over their heads . pharaoh opposeth moses on one hand , and israel cry out upon him on the other . such measure hath christ both at satans hand , and the sinners . that which lessened alexanders conquests , was , he overcame a people buried in barbarisme , without armes or discipline of war ; and that which heightened cesars , ( though not so many ) he overcame a people more warlike and furnish't . satans victories are of poor ignorant , gracelesse souls , who have neither armes , nor hands , nor hearts to oppose ; but when he assaults a saint , then he sits down before a city with gates and bars , and ever riseth with shame ; unable to take the weakest hold , to pluck the weakest saint out of christs hands ; but christ brings souls out of his dominion with a high hand , in spite of all the force and fury of hell , which like pharaoh and his hoste pursue them . vse secondly , this gives us a reason why the devil hath so great a spite against the gospel . why ? because this opens a magazine of armes and furniture for the soule ; the word is that tower of david , cant. . . built for an armourie , wherein there hang a thousand bucklers ; all the shields of mighty men . hence the saints have ever had their armour , and the preaching of the gospel unlocks it . as gospel-light ascends , so satans shady kingdom of darknesse vanisheth . rev. . . there one angel comes forth to preach the everlasting gospel , and another angel followes at his back , verse . crying victoria , babylon is fallen , is fallen . the very first charge the gospel gave to the kingdom of darknesse , shak't the foundations thereof , and put the legions of hell to the run . the seventy , whom christ sent out , bring this speedy account of their ambassage ; lord , even the devils are subject unto us through thy name : and christ answers , i beheld satan as lightning fall from heaven . as if he had said , 't is no newes you tell me , i beheld satan falllng when i sent you : i knew the gospel would make work where it came ; and therefore no wonder satan labours to dispossesse the gospel , which dispossesseth him ; he knows that army is near lost , whose magazine is blowen up ; 't is true indeed , under the very gospel the devil rageth more in such swinish sinners , as are given over of god to be possest of that fiend , for rejecting of his grace ; but he is cast out of others , who before the loving kindnesse of god to man appeared in the gospel , were commanded by him , serving divers lusts and pleasures ; but now by the light of the gospel they see their folly , and by the grace it brings are enabled to renounce him . this , this is that which torments the foule spirit , to see himself forsaken of his old friends and servants , and this new lord to come and take his subjects from him : and therefore he labours either by persecution to drive the gospel away , or by policy to perswade a people to send it away from their coasts , and was he ever more likely to effect it among us ? what a low esteem hath he brought the preaching of the gospel unto ? the price is fallen half in half to what it was some yeares past , even among those that have been counted the greatest merchants upon the saints exchange . some , that have thought it worth crossing the seas , even to the indies ( almost as far as others fetch their gold ) to enjoy the gospel , are loath now to crosse the street to hear it at so cheap a rate ; and some that come , ( who formerly trembled at it ) make it most of their errand to mock at , or quarrel with it . nay , it is come to such a passe , that the word is so heavy a charge to the squeamish stomacks of many professors , that it comes up again presently , and abundance of choler with it against the preacher , especially if it fall foule of the sins and errours of the times , the very naming of which is enough to offend , though the nation be sinking under their weight . what reproaches are the faithful ministers of the gospel laden withal ? i call heaven and earth to witnesse , whether ever they suffered a hotter persecution of the tongue , then in this apostatizing age . a new generation of professours are started up , that will not know them to be the ministers of christ , though those before them , ( as well in grace as time , more able to derive their spiritual pedigree , then themselves ) have to their death owned them for their spiritual fathers . and must not the ark needs shake , when they that carry it are thus struck at , both in their person and office ? what are these men doing ? alas , they know not , father , forgive them : they are cutting off their right hand with their left ; they are making themselves and the nation naked , by despising the gospel , and those that bring it . vse consider your deplored estate , who are wholly naked and unarm'd . can you pity the begger at your door , ( when you see such in a winter-day , shivering with naked backs , exposed to the fury of the cold ) and not pity your own far more dismal soul-nakednesse , by which thou liest open to heavens wrath , and hells malice ? shall their nakednesse cover them with shame , fill them with feare of perishing , which makes them with pitiful moanes knock and cry for relief , ( as it is reported of russia , where their poor ( through extreme necessity ) have this desperate manner of begging in their streets ; give me and cut me , give me and kill me ? ) and canst thou let satan come and cut thy throat in thy bed of sloth , rather then accept of clothes to cover , yea , armour to defend thee ? ( i mean christ and his grace , which in the gospel is tendered to you . ) and do not lightly beleeve your own flattering hearts , if they shall tell you , you are provided of these already . i am afraid many a gaudy professour will be found as naked in regard of christ , and truth of grace , as drunkards and swearers themselves ; such there are , who content themselves with a christ in profession , in gifts , and in duties , but seek not a christ in solid grace , and so perish ; those indeed are an ornament to the christian , as the scarfe and feather to the souldier , but these quench not the bullet in battel , 't is christ and his grace doth that , therefore labour to be sound rather then brave christians . grace embellisht with gifts is the more beautiful , but these without grace only the richer spoile for satan . the second branch of the first general part of the words followes ; and that is , the quality or kinde of that armour , the christian is here directed to provide . it is not any trash will serve the turn , better none then not armour of proof , and none such , but armour of god. in a twofold respect it must be of god. first , in institution and appointment . secondly , in constitution . chap. ii. sheweth , that the armour we use against satan , must be divine in the institution , such only as god appoints . first , the christians armour which he weares must be of divine institution and appointment . the souldier comes into the field with no armes , but what his general commands , 't is not left to every ones fancie to bring what weapons he please , this will breed confusion . the christian souldier is bound up to gods order , though the army be on earth , yet the councel of war fits in heaven ; this duty ye shall do , that means ye shall use ; and to do more or use other then god commands , though with some seeming successe against sin ; such shall surely be call'd to account for this boldnesse . the discipline of war among men is strict in this case . some have suffered death by a councel of war , even when they have beaten the enemie , because out of their place , or beside their order . god is very precise in this point , he will say to such as invent wayes to worship him of their own , coyne meanes to mortifie corruption , obtain comfort in their own mint ; who hath required this at your hands ? this is truly to be righteous over-much , ( as solomon speaks ) when we will pretend to correct gods law , and adde supplements of our own to his rule . who will pay that man his wages that is not set on work by god ? god tells israel , the false prophets shall do them no good , because they come not of his errand ; so neither will those wayes and meanes help , which are not of gods appointing ; gods thoughts are not as mans , nor his wayes as ours , which he useth to attain his ends by . if man had been to set forth the israelitish army , now to march out of egypt ; surely his wisdom would have directed rather to have plundered the egyptians of their horse and armes , ( as more necessary for such an expedition ) then to borrow their jewels and eare-rings , but god will have them come out naked and on foot ; and moses keeps close to his order ; yea , when any horses were taken in battel , because god commanded they should be houghed , they obeyed , though to their seeming disadvantage . it was gods war they waged , and therefore but reasonable they should be under his command , they encamp't and march't by his order ; as the ark moved or rested , they fought by his command , the number appointed by him , the means and weapons they should use , all prescribed by god , as in the assault of jericho : and what is the gospel of all this ? ( for surely god had an eye in that to our marching to heaven , and our fighting with these cursed spirits and lusts that stand in our way ) but that we should fight lawfully , using those means , which we have from his mouth in his word ? vse this reproveth two sorts : first , those that fight satan in armour , that hath no divine institution , as first , the papist . look into his armoury , and hardly a piece that will be found armour of god. they fight in the popes armour : his authority is the shop , wherein their weapons are forged ; it were a kinde of pennance to your patience , to repeat all the several pieces of armour , with which they load silly soules , too heavy indeed for the broadest shoulders among them to bear ; yea , more then the wiser sort of them mean to use , their masses , mattens , vigils , pilgrimages , lent-fasts , whippings , vowes of chastity , poverty , with a world of such trash ; where is a word of god for these ? who hath required these things at their hands ? a thousand woes will one day fall upon those impostors , who have strip't the people of the true armour of god , and put these reeds and bulrushes in their hands . this may justifie us in the sight of god and men , for our departure from them , who will force us to venture the life of our soules in such , paper-armour , when god hath provided better . secondly , the carnal protestant , who fights in fleshly armour . cor. . . the apostle speaks there of warring after the flesh , that is , with weapons or means , which mans carnal wisdome prompts to , and not god commands , and so are weak . how few are clad with other in the day of battel ; first , when satan tempts to sin , if he hath not presently a peaceable entrance ; yet the resistance commonly made is carnal ; the strength carnal they rest on , their own , not gods ; the motives carnal , as the fear of man more then of god. where one saith , how shall i do this and sin against god ? many in their hearts say , how shall i do this and anger man , displease my master , provoke my parents , and lose the good opinion of my minister ? herod feared john , and did many things : had he fear'd god , he would have laboured to have done every thing . the like may be said of all other motives , which have their spring in the creature , not in god ; they are armour which will not out-stand shot . if thy strength lie in a creature-lock , it may be soon cut off ; if in god it will hold , as his command ; it is written : i cannot do it , but i must set my foot on the law of my maker . or the love of christ ; i cannot come at my lust , but i must go over my bleeding saviour , and therefore away , foule tempter , i hate thee and thy motion . this foundation is rock , and will stand ; but if it be some carnal respect that balanceth thee , another more weighty may be found of the same kinde , which will cast the scales another way . she that likes not the man because of his dresse only , may soon be gain'd when he comes in another habit . satan can change his suit , and then thy mouth will be stop't when thy carnal argument is taken off . secondly , when the word or conscience rebuke for sin , what is the armour that men commonly cover their guilty soules withal ? truly no other then carnal . if they cannot evade the charge that these bring , then they labour to mitigate it , by extenuating the fact . 't is true , will they say , i did ( i confesse ) commit such a fault , but i was drawen in ; the woman gave me , and i did eate , was adams fig-leaf armour : 't is but once or twice , and i hope that breaks no such squares , was this such a great businesse ? i know jolly christians will do as much as this comes to ; i thank god , i cannot be charged for whore or thief : this is the armour that must keep off the blow . but if conscience will not be thus taken off , then they labour to divert their thoughts , by striking up the loud musick of carnal delights , that the noise of one may drown the other , or with cain , they will go from the presence of the lord , and come no more at those ordinances which make their head ake , and hinder the rest of their raving consciences . if yet the ghost haunts them , then they labour to pacifie it , with some good work or other , which they set against their bad ; their almes and charity in their old age , must expiate the oppression and violence of their former dayes : as if this little frankincense were enough to aire and take away the plague of gods curse , which is in their ill gotten goods . thus poor creatures catch at any sorry covering , which will not so much as hide their shame , much lesse choak the bullet of gods wrath , when god shall fire upon them ; this must he armour of gods appointing . adam was naked for all his fig-leaves , while god taught him to make coats of skins , covertly ( as some think ) shadowing out christ the true lambe of god , whose righteousnesse alone was appointed by him to cover our shame , and arme our naked souls from the sight and stroke of his justice . secondly , it reproves those who use the armour of god , but not as god hath appointed , which appears in three sorts . first , when a person useth a duty appointed by god , not as armour of defence against sin , but as a cover for sin . who would think him an enemie that weares christs colours in his hat , and marcheth after christ in the exercise of all the duties of his worship ? such a one may passe all the courts of guard , without so much as being bid stand , all take him for a friend ; and yet some such there are , who are fighting against christ all the while . the hypocrite is the man , he learnes his postures , gets the word , hath his tongue tip'c with scripture-language , and walks in the habit of a christian , meerly on a design to drive his trade the more closely ; like some high-way men in our dayes , who rob in the habit of souldiers , that they may be the lesse suspected ; this is desperate wickednesse indeed , to take up gods armes , and use them in the devils service ; of all sinners such shall finde least mercy ; false friends shall speed worse then open enemies . secondly , they use not the armour of god , as god hath appointed , who put a carnal confidence therein . we must not confide in the armour of god , but in the god of this armour , because all our weapons are only mighty through god , cor. . the ark was the meanes of the jewes safety , but carnally applauded and gloried in , hastened their overthrow : so duties and ordinances , gifts and graces in their place , are means for the souls defence ; satan trembles as much as the philistines at the ark , to see a soule diligent in the use of duty , and exercise of grace ; but when the creature confides in them , this is dangerous . as some , when they have prayed , think they please god for all day , though they take little heed to their steps . others have so good an opinion of their faith , sincerity , knowledge , thut you may assoon make them believe they are dogs , as that they may ever be taken in such an errour or sinful practice . others , when assisted in duty , are prone to stroak their own head with a bene fecisti bernarde , and so promise themselves to speed , because they have done their errand so well . what speak such passages in the hearts of men , but a carnal confidence in their armour to their ruine ? many soules ( we may safely say ) do not only perish praying , repenting and believing after a sort , but they perish by their praying and repenting &c. while they carnally trust in these . as it falls out sometimes , that the souldier in battel loseth his life by means of his own armour , it is so heavy he cannot flie with it , and so close buckled to him , that he cannot get it off , to flie for his life without it . if we be saved , we must come naked to christ for all our duties , we will not flie to christ while confiding in them , and some are so lock't into them , that they cannot come without them , and so in a day of temptation are trampled under the feet of gods wrath , and satans fury . the poor publican throwes down his armes , ( that is , all confidence in himself ) cries for quarter at the hands of mercy ; god be merciful unto me a sinner , and he comes off with his life , he went away justified : but the pharisee , loaden with his righteousnesse , and conceited of it , stands to it , and is lost . thirdly , they do not use the armour of god as such , who in the performing of divine duties , eye not god through them , and this makes them all weak and uneffectual . then the word is mighty , when read as the word of god , then the gospel preach't , powerful to convince the conscience , and revive the drooping spirit , when heard , as the appointment of the great god , and not the exercise of a mean creature . now it will appear in three things , whether we eye divine appointment in the meanes . first , when we engage in a duty , and look not up to god for his blessing . didst thou eye gods appointment in the means , thou wouldest say , soul , if there come any good of thy present service , it must drop from heaven , for it is gods appointment , not mans : and can i profit whether god will or no ? or think to finde and bring away any soul-enriching treasure from his ordinance without his leave ? had i not best look up to him , by whose blessing i live more then by my bread ? again , secondly , it appears we look not at gods appointment , when we have low thoughts of the means . what is jordan that i should wash in it ? what is this preaching that i should attend on it , where i heare nothing but i knew before ? what these beggarly elements of water , and bread , and wine ? are not these the reasonings of a soul that forgets who appoints these ? didst thou remember who commands , thou wouldest not question what the command is ; what though it be clay , let christ use it , and it shall open the eyes , though in it self more like to put them out . hadst thou thy eye on god , thou wouldest silence thy carnal reason with this ; 't is god sends me to such a duty , whatsoever he saith unto me i will do it , though he should send me ( as christ them ) to draw wine out of pots fill'd with water . thirdly , when a soule leaves off a duty , because he hath not in it what he expected from it . o , saith the soul , i see it is in vain to follow the means as i have done ; still satan foiles me , i will even give over . doest thou remember , soule , 't is gods appointment ? surely then thou wouldest persevere in the midst of discouragements . he that bids thee pray , bids thee pray without ceasing . he that bids thee hear , bids thee wait at the posts of wisdom : thou wouldest reason thus , god hath set me on duty , and here i 'le stand , till god takes me off and bids me leave praying . chap. iii. sheweth that the armour we use for our defence against satan , must not only be divine by institution , but constitution also . secondly , the christians armour must be armour of god , in regard of its make and constitution . my meaning is , 't is not only god , that must appoint the weapons and armes the christian useth for his defence : but he must also be the efficient of them , he must work all their work in them and for them . prayer is an appointment of god , yet this is not armour of proof , except it be a prayer of god flowing from his spirit . hope , that is the helmet the saint by command is to wear , but this hope must be gods creature ; who hath begotten us to a lively hope . faith that 's another principal piece in the christians furniture , but it must be the faith of gods elect. he is to take righteousnesse and holinesse for his breast-plate : but it must be true holinesse , eph. . . put on the new man , which after god is created in righteousnesse and true holinesse . thus you see , it is not armour as armour , but as armour of god , that makes the soul impregnable . that which is borne of god overcometh the world . a faith borne of god , a hope borne of god , but the spurious adulterous brood of duties and graces , being begot of mortal seed , cannot be immortal . must the soules armour be of gods make ? be exhorted then to look narrowly , whether the armour ye weare , be the workmanship of god or no. there is abundance of false ware put off now adayes : little good armour worne by the multitude of professours : 't is satans after-game he playes , if he cannot please the sinner with his naked state of prophanenesse ; then to put him off with something like grace , some slighty stuffe , that shall neither do him good , nor satan hurt ; thus many like children , that cry for a knife or dagger , and are pleas'd as well with a bone knife , and wooden dagger , as with the best of all ? so they have some armour , it matters not what . pray they must , but little care how it be performed : beleeve in god ? yes , they hope they are not infidels : but what it is , how they come by it , or whether it will hold in an evil-day , this never was put to the question in their hearts . thus thousands perish with a vain conceit , they are arm'd against satan , death and judgment , when they are miserable and naked , yea , worse on it then those who are more naked , ( those i mean ) who have not a rag of civility , to hide their shame from the worlds eye ; and that in a double respect . first , it is harder to work on such a soul savingly , because he hath a forme , though not the power , and this affords him a plea. a soule purely naked , nothing like the wedding garment on , he is speechlesse ; the drunkard hath nothing to say for himself , when you ask him why he lives so swinishly ; you may come up to him , and get within him , and turn the very mouth of his conscience upon him , which will shoot conviction into him : but come to deal with one that prayes and heares , one that is a pretender to faith and hope in god , here is a man in glistering armour , he hath his weapon in his hand , with which he will keep the preacher , and the word he chargeth him with at armes length . who can say , i am not a saint ? what duty do i neglect ? here 's a breast-work he lies under , which makes him not so faire a mark either to the observation or reproof of another , his chief defect being within , where mans eye comes not . again , 't is harder to work on him , because he hath been tamper'd with already , and miscarried in the essay . how comes such a one to he acquainted with such duties , to make such a profession ? was it ever thus ? no , the word hath been at work upon him his conscience hath scared him from his trade of wickednesse into a forme of profession , but taking in short of christ , for want of a through change , it is harder to remove him then the other : he is like a lock whose wards have been troubled ; which makes it harder to turn the key , then if never potter'd with . 't is better dealing with a wilde ragged cole , never back't , then one that in breaking hath took a wrong stroak . a bone quite out of joynt then false set . in a word , such a one hath more to deny then a profane person ; the one hath but his lusts , his whores , his swill and draffe ; but the other hath his duties , his seeming graces . o how hard is it to perswade such a one to light , and hold christs stirrup , while he and his duties are made christs foot-stool . secondly , such a one is deepest in condemnation . none sink so far into hell as those that come nearest heaven , because they fall from the greatest height . as it aggravates the torments of damned souls in this respect above devils , they had a cord of mercy thrown out to them , which devils had not : so by how much god by his spirit waits on , pleads with , and by both gains on a soul more then others by so much such a one ( if he perish ) will finde hell the hotter : these adde to his sin , and the rememberance of his sin in hell thus accented will adde to his torment . none will have such a sad parting from christ , as those who went half-way with him , and then left him . therefore ( i beseech you ) look to your armour , david would not fight in armour , he had not tried though it was a kings ; perhaps some thought him too nice : what ? is not the kings armour good enough for david ? thus many will say , art thou so curious and precise ? such a great man doth thus and thus , and hopes to come to heaven at last , and darest not thou venture thy soule in his armour ? no , christian , follow not the example of the greatest on earth ; 't is thy own soul thou venturest in battel , therefore thou canst not be too choice of thy armour . bring thy heart to the word , as the only touch-stone of thy grace and furniture ; the word ( i told you ) is the tower of david , from whence thy armour must be fetch 't , if thou canst finde this tower-stamp on it , then 't is of god , else not . try it therefore by this one scripture-stamp . those weapons are mighty , which god gives his saints to fight his battels withal , cor. . . the weapons of our warfare are not carnal , but mighty through god. the sword of the spirit hath its point and edge , whereby it makes its way into the heart and conscience , through the impenitency of the one , and stupidity of the other , ( wherewith satan , as with buffe and coat of male , armes the sinner against god ) and there cuts and slashes , kills and mortifies lust in its own castle , where satan thinks himself impregnable . the breast-plate which is of god , doth not bend and break at every pat of temptation , but is of such a divine temperament , that it repels satans motions with scorne on satans teeth . should such a one as i sin , as nehemiah in another case ? and such are all the rest . now try whether your weapons be mighty or weak : what can you do or suffer more for god , then an hypocrite that is clad in fleshly armour ? i 'le tell you what the world faith , and if you be christians , clear your selves , and wipe off that dirt which they throw upon your glistering armour : they say , these professors indeed have god more in their talk then we , they are oftner in the mount of duty then we , but when they come down into their shops , relations and worldly employments , then the best of them all is but like one of us ; they can throw the tables of gods commandments out of their hands as well as we , come from a sermon , and be as covetous and griping , as peevish and passionate as the worst ; they shew as little love to christ as others , when it is matter of cost , as to relieve a poor saint , or maintain the gospel , you may get more from a stranger , an enemie , then from a professing brother . o christians , either vindicate the name of christ , whose ensign you seem to march after , or throw away your seeming armour , by which you have drawn the eyes of the world upon you . if you will not , christ himself will cashiere you , and that with shame enough ere long . never call that armour of god , which defends thee not against the power of satan . take therefore the several pieces of your armour , and try them , as the souldier before he fights , will set his helmet or head-piece , as a mark at which he lets flie a brace of bullets , and as he findes them so will weare them or leave them ; but be sure thou shootest scripture-bullets . thou boastest of a breast-plate of righteousnesse , ask thy soul , didst thou ever in thy life perform a duty to please god , and not to accommodate thy self ? thou hast prayed often against thy sin , a great noise of these pieces have been heard coming from thee by others , as if there were some hot fight between thee and thy corruption , but canst thou indeed shew one sin thou hast slain by all thy praying ? joseph was alive , though his coat was brought bloody to jacob and so may thy sin be for all thy mortified look in duty , and out cry thou makest against them . if thou wouldest thus try every piece , thy credulous heart would not so easily be cheated with satans false ware . obj. but is all armour that is of god thus mighty ? we reade of weak grace , little faith , how can this then be a trial of our armour , whether of god or not ? answ . i answer , the weaknesse of grace is in respect of stronger grace , but that weak grace is strong and mighty in comparison of counterfeit grace : now i do not bid thee try the truth of thy grace by such a power as is peculiar to stronger grace , but by that power which will distinguish it from false ; true grace , when weakest , is stronger then false when strongest . there is a principle of divine life in it , which the other hath not ; now life , as it gives excellency ( a flea or fly by reason of its life is more excellent then the sun in all its glory ) so it gives strength . the slow motion of a living man ( though so feeble that he cannot go a furlong in a day ) yet coming from life , imports more strength then is in a ship , which ( though it sailes swiftly ) hath its motion from without : thus possibly an hypocrite may exceed the true christian in the bulk and out-side of a duty , yet because his strength is not from life , but from some winde and tide abroad that carries him , and the christians is from an inward principle , therefore the christians weaknesse is stronger then the hypocrite in his greatest enlargements . i shall name but two acts of grace when weakest , whereby the christian exceeds the hypocrite in all his best array . you will say , then grace is at a weak stay indeed , when the christian is perswaded to commit a sin , a great sin , such a one as possibly a carnal person would not have it said of him for a great matter , so low may the tide of grace fall , yet true grace at such an ebbe will appear of greater strength and force then the other . first , this principle of grace will never leave till the soule weeps bitterly with peter , that it hath offended so good a god. speak , o ye hypocrites , can ye shew one tear that ever you shed in earnest for a wrong done to god ? possibly ye may weep to see the bed of sorrow which your sins are making for you in hell , but ye never loved god so well , as to mourne for the injury ye have done the name of god. it is a good glosse augustine hath upon esau's teares , heb. . flevit quòd perdidit , non quòd vendidit . he wept that he lost the blessing , not that he sold it . thus we see an excellency of the saints sorrow above the hypocrites . the christian by his sorrow shews himself a conquerour of that sin , which even now overcame him , while the hypocrite by his pride shews himself a slave to a worse lust , then that he resists . while the christian commits a sin he hates it ; whereas the other loves it while he forbears it . secondly , when true grace is under the foot of a temptation , yet then it will stir up in the heart a vehement desire of revenge ; like a prisoner in his enemies hand , who is thinking and plotting how to get out , and what he will do when out , waiting and longing every moment for his delivery , that he may again take up armes ; o god , remember me , saith samson , this once i pray thee , and strengthen me , that i may be at once avenged on the philistines , for my two eyes , judg. . . thus prays the gracious soul , that god would but spare him a little , and strengthen him but once before he dies , that he may be avenged on his pride , unbelief , and those sins whereby he hath most dishonoured his god ; but a false heart is so far from studying revenge , that he rather swells , like the sea , against the law which banks his lust in , and is angry with god who hath made sin such a leap , that he must hazard his soule if he will have it . chap. iv. of the entirenesse of our furniture , it must be the whole armour of god. the third branch in the saints furniture is , the entirenesse thereof , the whole armour of god. the christians armour must be compleat , and that in a threefold respect . sect . . first , he must be armed in every part cap-a-pe , soule and body , the powers of the one , and senses of the other , not any part left naked . a dart may flie in at a little hole , ( like that which brought a message of death to ahab , through the joynts of his harnesse ) and satan is such an archer , who can shoot at a penny breadth . if all the man be armed , and only the eye lest without , satan can soon shoot his fire-balls of lust in at that loop-hole , which shall set the whole house on flame . eve look't but on the tree , and a poisonous dare struck her to the heart . if the eye be shut , and the ear be open to corrupt communication , satan will soon wriggle in at this hole ; if all the outward senses be guarded , and the heart not kept with all diligence , he will soon by his own thoughts be betrayed into satans hands . our enemies are on every side , and so must our armour be , on the right hand and on the left , cor. . . the apostle calls sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an enemy that surrounds us . if there be any part of the line unguarded or weakly provided , there satan falls on ; we see the enemy often enter the city at one side , while he is beat back on the other , for want of care to keep the whole line . satan divides his temptations into several squadrons , one he employes to assault here , another to storme there . we reade of fleshly wickednesse and spiritual wickednesse ; while thou repellest satan tempting thee to fleshly wickednesse , he may be entring thy city at the other gate of spiritual wickednesse . perhaps thou hast kept thy integrity in the practical part of thy life ; but what armour hast thou to defend thy head , thy judgement ? if he surprise thee here , corrupting that with some errour , then thou wilt not long hold out in thy practice . he that could not get thee to profane the sabbath among sensualists and atheists , will under the disguise of such a corrupt principle as christian liberty prevail . thus we see what need we have of universal armour , in regard of every part . sect . ii. secondly , the christian must be in compleat armour , in regard of the several pieces and weapons , that make up the whole armour of god. indeed there is a concatenation of graces , they hang together like links in a chain , stones in an arch , members in the body ; prick one vein , and the blood of the whole body may run out at that sluce ; neglect one duty , and no other will do us good . the apostle peter , in his second epistle , chap. . ver . , , . presseth the christian to a joynt endeavour , to encrease the whole body of grace ; indeed , that is health when the whole body thrives . adde ( saith he ) to your faith vertue ; faith is the file-leading grace . well , hast thou faith , adde vertue : true , faith is of a working stirring nature ; without good works it is dead or dying . fides pinguescit operibus , luther . 't is kept in plight and heart by a holy life , as the flesh which plaisters over the frame of mans body , though it receives its heat from the vitals within , yet helps to preserve the very life of those vitals ; thus good works and gracious actions have their life from faith , yet are necessary helps to preserve the life of faith ; thus we see sometimes the childe nursing the parent that bare it , and therein performes but his duty . thou art fruitful in good works , yet thou art not out of the devils shot , except thou addest to thy vertue knowledge . this is the candle without which faith cannot see to do its work . art thou going to give an almes ? if it be not oculata charitas , if charity hath not this eye of knowledge to direct when , how , what , and to whom thou art to give , thou mayest at once wrong god , the person thou relievest , and thy self . art thou humbling thy selfe for thy sin ? for want of knowledge in the tenour of the gospel , satan may play upon thy ignorance , and either perswade thee thou art not humbled enough , when , god knowes , thou art almost quackled with thy teares , and even carried down by the impetuous torrent of thy sorrow into despair , or else shewing thee thy blubber'd face , may flatter thee into a carnal confidence of thy humiliation . perhaps thou seest the name of god dishonoured in the place where thou livest , and thy spirit is stirred within thee , ( as pauls at athens ) now if knowledge sits not in the saddle to reine and bridle in thy zeal , thou wilt be soon carried over hedge and ditch , till thou fallest into some precipice or other by thy irregular acting . neither is knowledge enough , except thou beest arm'd with temperance , which here ( i conceive ) is that grace , whereby the christian ( as master of his own house ) so orders his affections ( like servants to reason and faith , ) that they do not irregularly move , or inordinately lash out into desires of , cares for , or joy in the creature-comforts of this life , without which satan will be too hard for thee . the historian tells us , that in one of the famous battels between the english and french , that which lost the french the day was a shower of english arrowes , which did so gall their horse , as put the whole army into disorder , their horse knowing no ranks , did tread down their own men : the affections are but as the horse to the rider , on which knowledge should be mounted , if satans barbed arrows light on them , so that thy desires of the creature prove unruly , and justle with thy desires of christ , thy care to keepe thy credit or estate , put thy care to keep a good conscience to disorder , and thy carnal joy in wife and childe trample down , or get before thy joy in the lord , judge on which side victory is like to fal . well , suppose thou marchest provided thus far in goodly array towards heaven , while thou art swimming in prosperity ; most thou not also prepare for foule way and weather , i mean , an afflicted estate ? satan will line the hedges with a thousand temptations , when thou comest into the narrow lanes of adversity , where thou canst not run from this sort of temptation , as in the champaigne of prosperity : possibly , thou that didst escape the snare of an alluring world , mayest be dismounted by the same when it frownes ; though temperance kept thee from being drunk with the sweet wines of those pleasures , yet for want of patience thou mayest be drunk with the wine of astonishment , which is in afflictions hand : therefore , saith the apostle , to temperance adde patience ; either possesse thy self in patience , or else some raving devil of discontent will possesse thee . an impatient soule in affliction is a bedlam in chains , yea , too like the devil in his chaines , that rageth against god , while he is fettered by him . well , hast thou patience ? an excellent grace indeed , but not enough ; thou must be a pious man as well as a patient . therefore saith the apostle , to patience ? adde godlinesse . there is an atheistical stupid patience , and there is a godly christian patience : satan numbs the conscience of the one , and no wonder he complains not that feels not ; but the spirit of christ sweetly calmes the other , not by taking away the sense of paine , but by overcoming it with the sense of his love . now godlinesse comprehends the whole worship of god , inward and outward . if thou beest never so exact in thy morals , and not a worshipper of god , then thou art an atheist . if thou doest worship god , and that devoutly , but not by scripture-rule , thou art an idolater . if according to the rule , but not in spirit and truth , then thou art an hypocrite , and so fallest into the devils mouth . or if thou doest give god one piece of his worship , and denyest another , still satan comes to his market . prov. . he that turneth back his eare from hearing the law , his prayer is an abomination to the lord. yet ( christian ) all thy armour is not on . thy godlinesse indeed would suffice , wert thou to live in a world by thy self , or hadst nothing to do but immediate communion with god ; but ( christian ) thou must not always dwell on this mount of immediate worship , and when thou descendest , thou hast many brethren and servants to thy father , who live with thee in the same family ; and thou must comport thy self becomingly , or else thy father will be angry . first , thou hast brethren , heires of the same promise with thee , therefore you must adde to godlinesse brotherly kindnesse . if satan can set you at odds , he gives a deep wound to your godlinesse . you will hardly joyne hearts in a duty , that cannot joyne hands in love . secondly , there are not only brethren , but servants , a multitude of profane carnal ones , who though they never had the names of sons and daughters , yet retain to gods family , and thy heavenly father will have thee walk unblameably , yea , winningly to those that are without , which that thou mayest do , thou must adde to brotherly kindnesse charity ; by which grace thou shalt be willing to do good to the worst of men ; when they curse thee , thou must pray for them , yea , pray for no lesse then a christ , a heaven for them . father , forgive them , said christ , while they were raking in his side for his heart-blood . and truly , i am perswaded the want of this last piece of armour , hath given satan great advantage in these our times . we are so afraid our charity should be too broad , whereas in this sense , if it be not as wide as the world , it is too strait for the command which bids us do good to all . may not we ministers be charged with the want of this ? when the straine of our preaching is solely directed to the saints ; and no paines taken in rescuing poor captived soules , yet uncall'd , out of the devils clutches , who may hale them to hell without any disturbance , while we are comforting the saints , and preaching their priviledges ; but in the mean time let the ignorant be ignorant still , and the profane profane still , for want of a compassionate charity to their soules , which would excite us to the reproving and exhorting of them , that they might also be brought in to the way of life , as well as the saints encouraged , who are walking therein . we are stewards to provide bread for the lords house ; the greatest part of our hearers cannot , must not have the childrens bread , and shall we therefore give them no portion at all ? christs charity pitied the multitude , to whom in his publike preaching he made special application , as in that famous sermon , most part of which is spent in rowsing up the sleepy consciences of the hypocritical pharisees , by those thunderclaps of woes and curses , so often denounced against them , mat. . again , how great advantage hath satan from the want of this charity in our families ? is it not observ'd , how little care is taken by professing governours of such societies , for the instructing their youth ? nay , 't is a principle which some have drunk in , that 't is not their duty . o where is their charity in the mean time , when they can see satan come within their own walls , and let him drive a childe , a servant in their ignorance and profanenesse to hell , and not so much as sally out upon this enemy by a word of reproof or instruction , to rescue these silly souls out of the murtherers hand ? we must leave them to their liberty forsooth , and that is as faire play as we can give the devil ; give but corrupt nature enough of this rope , and it will soon strangle the very principles of god and religion in their tender yeares . sect . iii. thirdly , the entirenesse of the saints armour may be taken not only for every part and piece of the saints furniture , but for the compleatnesse and perfection of every piece . as the christian is to endeavour after every grace , so is he to presse after the advance and increase of every grace , even to perfection itself ; as he is to adde to his faith vertue , so he is to adde faith to faith ; he is ever to be compleating of his grace . it is that which is frequently prest upon believers , mat. . . be ye perfect , as your heavenly father is perfect . and purifie your selves , as god is pure . where we have an exact copy set , not as if we could equallize that purity and perfection which is in god , but to make us strive the more , when we shall see how infinitely short we fall of our copy , when we write the fairest hand . so james . . let patience have its perfect work , that you may be entire , wanting nothing , or wanting in nothing . thou who makest a hard shift to carry a little burden with thy little patience , wouldest sink under a greater , therefore there is need that patience should be ever perfecting , lest at last we meet a burden too heavy for our weak shoulders . take a few reasons why the christian should thus be compleating of his grace . first , because grace is subject to decayes , and therefore ever needs compleating , as in an army especially which often engageth in battel , their armes are batter'd and broken , one man hath his helmet bent , another his sword gap't , a third his pistol unfix't ; and therefore recruits are ever necessary . in one temptation the christian hath his helmet of hope beaten off his head , in another his patience hard put to it . the christian had need have an armourers shop at hand to make up his losse , and that speedily , for satan is most like to fall on , when the christian is least prepared to receive his charge ; simon , simon , satan hath desired to sift you ; he knew they were at that time weakly provided , ( christ their captain now to be taken from the head of their troop , discontents among themselves , striving who should be greatest , and their recruits of stronger grace , which the spirit was to bring , not yet come . ) now he hath a design to surprise them : and therefore christ carefully to prevent him , promiseth speedily to dispatch his spirit for their supply , and in the mean time sends them to jerusalem , to stand as it were in a body in their joynt supplications , upon their guard , while he comes to their relief , shewing us in the weaknesse of our graces what to do , and whither to go for supply . secondly , because satan is compleating his skill and wrath . 't is not for nought that he is call'd the old serpent , subtil by nature , but more by experience ; wrathful by nature , yet every day more and more enraged ; like a bull , the longer he is baited , the more fury he shewes . and therefore we who are to grapple with him , now his time is so short , had need come well appointed into the field . thirdly , it is the end of all gods dispensations , to compleat his saints in their graces and comforts . wherefore doth he lop and prune by afflictions , but to purge , that they may bring forth more fruit ( that is , fuller and fairer ? ) tribulation works patience ; 't is gods appointment for that end : it works , that is , it encreaseth the saints patience , it enrageth indeed the wicked , but meekens the saints . 't is his design in the gospel preached to carry on his saints , from faith to faith , rom. . . and accordingly he hath furnished his church with instruments , and those with gifts , for the perfecting of the saints , and for the edifying of the body of christ , eph. . . wherefore doth the scaffold stand , and the workman on it , if the building go not up ? for us not to advance under such means , is to make void the counsel of god : therefore the apostle blames the christian jewes , heb. . . for their non-proficiency in the school of christ . when for the time ye ought to be teachers , ye have need that one teach you again , which be the first principles of the oracles of god. o how few are there who endeavour thus to promove in their spiritual state , and labour to perfect what is yet lacking in their knowledge , patience , and the rest . first , tell some of adding faith to faith , one degree of grace to another , and you shall finde they have more minde to joyne house to house , and lay field to field ; their souls are athirst , ever gaping for more , but of what ? not of christ , or heaven : it is earth , earth they never think they have enough of , till death comes and stops their mouth with a shovel-full , digg'd out of their own grave . what a tormenting life must they needs have , who are alwayes crying for more weight , and yet cannot presse their covetous desires to death ? o sirs , the only way , ( if men would beleeve it ) to quench this thirst to the creature , were to enkindle another after christ and heaven . get but a large heart vehemently thirsting after these , and the other will die alone . as the fevourish thirst doth when nature comes to her temper . secondly , others labour not thus to perfect grace , because they have a conceit they are perfect already , and upon this fancy throw away praying , hearing , and all other ordinances , as strings for those babes in grace , to be carried by , who are not arrived to their high attainments . o what fooles does pride make men ! truly heaven were no such desirable place , if we should be no more perfect , then , thus a sort of people that are too high for this world , and too low for another . the way by which god cures this phrensie of pride , we have in these days seen to be something like that of nebuchadnezzar , to give them a heart of a beast , ( i mean ) for a time , suffer them to fall into beastly practices , by which he shewes them how far they are from that perfection they dreamed of so vainly . thirdly , others who have true grace , and desire the advancement of it , yet are discouraged in their endeavour for more , from too deep a sense of their present penury . bid some such labour to get more power of corruption , more faith on , and love to god , that they may be able to do the will of god chearfully , and suffer it in the greatest afflictions patiently , yea , thankfully ; and they will never believe , that they whose faith is so weak , love so chill , and stock so little in hand , should ever attain to any thing like such a pitch : you may as well perswade a beggar with one poor penny in his purse , that if he will go and trade with that , he shall come to be lord major of london before he die : but why , poor hearts , should you thus despise the day of small things ? do you not see a little grain of mustard seed spread into a tree , and weak grace compar'd to it for its growth at last as well as littlenesse at first ? darest thou say thou hast no grace at all ? if thou hast but any , ( though the least that ever any had to begin with ) i dare tell thee , that he hath done more for thee in that , then he should in making that which is now so weak , as perfect as the saints grace is now in heaven . first , he hath done more , considering it as an act of power . there is a greater gulfe between no grace & grace , then between weak grace and strong , between a chaos and nothing , then between a chaos and this beautiful frame of heaven and earth . the first days work of both creations is the greatest . secondly , consider it as an act of grace , it is greater mercy to give the first grace of conversion , then to crown that with glory . it is more grace and condescent in a prince to marry a poor damosel , then having married her to cloth her like a prince ; he was free to do the first or not , but his relation to her pleads strongly for the other . god might have chose whether he would have given thee grace or no , but having done this , thy relation to him and his covenant also do oblige him , to adde more and more till he hath fitted thee as a bride for himself in glory . chap. v. of the use of our spiritual armour , or the exercise of grace . the fourth and last branch in the saints furniture is , the use they are to make thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : put on the whole armour of god. briefly what is this duty , put on ? these being saints , ( many of them at least ) he writes to , 't is not only putting on by conversion , what some of them might not yet have ; but also , he means they should exercise what they have . it is one thing to have armour in the house , and another thing to have it buckled on : to have grace in the principle , and grace in the act ; so that the instruction will be , it is not enough to have grace , but this grace must be kept in exercise . the christians armour is made to be worne ; no laying down , or putting off our armour , till we have done our warfare , and finished our course . our armour , and our garment of flesh go off together ; then indeed will be no need of watch and ward , shield or helmet . those military duties and field-graces , ( as i may call faith , hope , and the rest ) they shall be honourably discharged . in heaven we shall appear , not in armour , but in robes of glory ; but here they are to be worne night and day : we must walk , work , and sleep in them , or else we are not true souldiers of christ : this paul professeth to endeavour , acts . herein do i exercise my self , to have alwayes a conscience void of offence towards god and towards man. here we have this holy man at his armes , training and exercising himself in his postures , like some souldier by himself handling his pike , and inuring himself before the battel . now the reason of this is , sect . . first , christ commands us to have our armour on , our grace in exercise , luke . . let your loines be girded about , and your lights burning . christ speaks , either in a martial phrase as to souldiers , or in a domestick as to servants : if as to souldiers , then let your loynes he girded , and your lights burning , is , that we should be ready for a march , having our armour on , ( for the belt goes over all , ) and our match light , ready to give fire at the first alarm of a temptation . if as to servants , which seems more natural , then he bids us ( as our master that is gone abroad ) not through sloth or sleep put off our clothes , and put out our lights , but stand ready to open when he shall come , though at midnight . 't is not fit the master should stand at the door knocking , and the servant within sleeping ; indeed there is no duty the christian hath in charge , but implies this daily exercise ; pray , but how ? without ceasing : rejoyce , but when ? evermore : give thanks , for what ? in every thing . the shield of faith , and helmet of hope , we must hold them to the end . the summe of all which is , that we should walk in the constant exercise of these duties and graces . where the souldier is plac't , there he stands , and must neither stir nor sleep , till he be brought off . when christ comes , that soule shall only have his blessing , whom he findes so doing . secondly , satans advantage is great when grace is not in exercise . when the devil found christ so ready to receive his charge , and repel his temptation , he soon had enough , it is said , he departed for a season , as if in his shameful retreat he had comforted himself with hopes of surprising christ unawares , at another season more advantagious to his designe ; and we finde him coming again , in the most likely time indeed to have attained his end , had his enemy been man , and not god. now if this bold fiend did thus watch and observe christ from time to time , doth it not behove thee to look about thee , lest he take thy grace at one time or other napping ? what he misseth now by thy watchfulnesse , he may gain anon by thy negligence . indeed he hopes thou wilt be tired out with continual duty : surely , saith satan , ( when he sees the christian up , and servent in duty ) this will not hold long . when he findes him tender of conscience , and scrupulous of occasions to sin , this is but for a while , ere long i shall have him unbend his bowe , and unbuckle his armour , and then have at him . satan knows what orders thou keepest in thy house and closet , and though he hath not a key to thy heart , yet he can stand in the next room to it , and lightly hear what is whispered there : he hunts the christian by the sent of his own feet , and if once he doth but smell which way thy heart enclines , he knows how to take the him ; if but one door be unbolted , one work unmann'd , one grace of its carriage here is advantage enough . thirdly , because it is so awky a businesse , and hard a work , to recover the activity of grace once lost , and to revive a duty in disuse : i have put off my coat , saith the spouse , cant. . . she had given way to a lazy distemper , was laid upon her bed of sloth , and how hard is it to raise her ? her beloved is at the door , beseeching her by all the names of love , which might bring to her remembrance the near relation between them : my sister , my love , my dove , open to me , and yet she riseth not ; he tells her , his locks are filled with the drops of the night ; yet she stirs not . what is the matter ? her coat was off , and she is loath to put it on ; she had given way to her sloth , and now she knows not how to shake it off , she could have been glad to have her beloveds company , if himself would have opened the door ; and he desired as much hers , if she would rise to let him in ; and upon these termes they part . the longer a soule hath neglected duty , the more ado there is to get it taken up : partly through shame , the soul having played the truant , now knows not how to look god on the face ; and partly from the difficulty of the work , being double to what another findes , that walks in the exercise of his grace ; here is all out of order . it requires more time and pains for him to tune his instrument , then for another to play the lesson . he goes to duty as to a new work , as a scholar that hath not look't on his book some while , his lesson is almost out of his head , whereas another that was but even now conning it over , hath it ad unguem . perhaps 't is an affliction thou art called to bear , and thy patience unexercised , little or no thoughts thou hast had for such a time ; ( while thou wert frisking in a full pasture ) and now thou kickest and flingest , eeven as a bullock unaccustomed to the yoke , jer. . . whereas another goes meekly and patiently under the like crosse , because he had been stirring up his patience , and fitting the yoke to his neck . you know what a confusion there is in a town , at some sudden alarm in the dead of the night , the enemie at the gates , and they asleep within , o what a cry is there heard ! one wants his clothes , another his sword , a third knows not what to do for powder ; thus in a fright they run up and down , which would not be , if the enemie did finde them upon their guard , orderly waiting for his approath ; such a hubbub there is in a soule that keeps not his armour on , this piece and that will be to seek when he should use it . fourthly , we must keep grace in exercise in respect of others our fellow-souldiers . paul had this in his eye when he was exercising himself to keep a good conscience , that he might not be a scandal to others . the cowardise of one may make others run ; the ignorance of one souldier that hath not skill to handle his armes , may do mischief to his fellow-souldiers about him ; some have shot their friends for their enemies ; the unwise walking of one professor makes many other faire the worse . but say , thou doest not fall so far as to become a scandal , yet thou canst not be so helpful to thy fellow-brethren as thou shouldest ; god commanded the reubenites and gadites to go before their brethren ready armed , until the land was conquered : thus , christian , thou art to be helpful to thy fellow-brethren , who have not ( it may be ) that settlement of peace in their spirit as thy self , not that measure of grace or comfort ; thou art to help such weak ones , and go before them ( as it were ) arm'd for their defence ; now if thy grace be not exercised , thou art so far unserviceable to thy weak brother . perhaps thou art a master or a parent who hast a family under thy wing , they fare as thou thrivest ; if thy heart be in a holy frame they fare the better in the duties thou performest , if thy heart be dead and down , they are losers by the hand . so that as the nurse eats the more for the babes sake she suckles , so shouldest thou for their sake , who are under thy tuition , be more careful to exercise thy own grace , and cherish it . sect . . object . o but ( may some say ) this is hard work indeed , our armour never off , our grace alwayes in exercise . did god ever mean religion should be such a toilsome businesse as this would make it ? answ . thou speakest like one of the foolish world , and shewest thy self a meer stranger to the christians life that speakest thus : a burden to exercise grace ? why ? it is no burden to exercise the acts of nature , to eat , to drink , to walk , all delightful to us in our right temper , if any of these be otherwise , nature is opprest , as if stuff't , then dfficult to breath , if sick , then the meat offensive we eate ; so take a saint in his right temper , 't is his joy to be employed in the exercise of his grace in this or that duty , ps . . . i was glad when they said unto me , let us go into the house of the lord. his heart leap't at the motion . when any occasion diverts him from communion with god , though he likes it never so well , yet it is unwelcome and unpleasing to him , as you who are used to be in your shops from morning to night , how tedious is it for you to be abroad some days , though among good friends , because you are not where your work and calling lies ? a christian in duty is one in his calling , as it were in his shop where he should be ; yea , where he would be , and therefore far from being tedious . religion is burdensom to none , as to those who are infrequent in the exercise of it . use makes heavy things light , we hardly feel the weight of our clothes , because fitted to us , and worne daily by us , whereas the same weight on our shoulder would trouble us : thus the grievousnesse of religious duties to carnal ones , is taken away in the saints , partly by the fitnesse of them to the saints principles , as also by their daily exercise in them . the disciples , when newly entered into the wayes of christ , could not pray much or fast long ; the bottles were new , and that wine too strong , but by that time they had walk't a few yeares , they grew mighty in both ; doest thou complain that heaven-way is rugged ? be the oftner walking in it , and that will make it smooth . but secondly , were this constant exercise of grace more troublesome to the flesh , ( which is the only complainer ) the sweet advantage that accrues by this to the christian , will abundantly recompence all his labour and pains . first , the exercise of thy grace will encrease thy grace ; the diligent hand makes rich . a provident man counts that lost which might have been got , not only when his money is stole out of his chest , but when it lies there unimproved . such a commodity ( saith the tradesman ) if i had bought with that money in my bags , would have brought me in so much gaine , which is now lost ; so the christian may say , my dawning knowledge , had i followed on to know the lord , might have spread to broad day ; i have more understanding , saith david , then all my teachers . how came he by it ? he 'll tell you in the next words , for thy testimonies are my meditation . he was more in the exercise of duty and grace . the best wits are not alwayes the greatest scholars , because their study is not suitable to their parts ; neither alwayes proves he the richest man , that sets up with the greatest stock . a little grace well-husbanded by daily exercise will encrease , when greater neglected shall decay . secondly , as exercise encreaseth , so it evidenceth grace . would a man know whether he be lame or no , let him rise , he 'll be sooner satisfied by one turn in a room , then by a long dispute , and he sit still . wouldest thou know whether thou lovest god ? be frequent in exerting acts of love ; the more the fire is blown up , the sooner 'tis seen , and so of all other graces . sometimes the soule is questioning whether it hath any patience , any faith ; till god comes and puts him into an afflicted estate , ( where he must either exercise this grace or perish ) and then it appeares like one that thinks he cannot swim , yet being thrown into the river , then uniting all his strength he makes a shift to swim to land , and sees what he can do . how oft have we heard christians say , i thought i could never have endured such a pain , trusted god in such a strait , but now god hath taught me what he can do for me , what he hath wrought in me ? and this thou mightest have known before , if thou wouldest have oftner stirred up and exercised thy grace . thirdly , exercise of grace doth invite god to communicate himself to such a soul . god sets the christian at work , and then meets him in it . vp and be doing , and the lord be with you . he sets a soul a reading as the eunuch , and then joynes to his chariot a praying , and then comes the messenger from heaven , o daniel greatly beloved . the spouse , who lost her beloved on her bed , findes him as she comes from the sermon , cant. . . it was but a little that i passed from them , but i found him whom my soule loved . sect . . vse . this falls heavy on their heads , who are so far from exercising grace , that they walk in the exercise of their lusts , their hearts are like a glasse-house , the fire is never out , the shop-windows never shut , they are alwayes at work , hammering some wicked project or other , upon the anvil of their hearts ; there are some who give full scope to their lusts , what their wretched hearts will , they shall have ; they cocker their lusts as some their children , deny them nothing , who ( as it is recorded of david to adonijah ) do not so much as say to their souls , why doest thou so ? why art thou so proud , so covetous , so prophane ? they spend their dayes in making provision for these guests : as at some innes , the house never cooles , but as one guest goes out , another comes in , as one lust is served , another is calling for attendance ; as some exercise grace more then others , so there are greater traders in sin , that set more a work then others , and return more wrath in a day then others in a moneth ; happy are such ( in comparison of these ) who are chain'd up by gods restraint upon their outward man or inward , that they cannot drive on so furiously as these , who by health of body , power and greatnesse in place , riches and treasures in their coffers , numbnesse and dedolency in their consciences , are hurried on to fill up the measure of their sins . we reade of the assyrian , that he enlarged his heart as hell , stretching out his desires as men do their bags that are thrack't full with money to hold more , hab. . . thus the adulterer , as if his body were not quick enough to execute the commands of his lust , stirs it up by sending forth his amorous glances , which come home laden with adultery , blows up this fire with unchaste sonnets and belly-chear , proper fuel for the devils kitchin ; and the malicious man , who that he may lose no time from his lust , is a tearing his neighbour in pieces as he lies on his bed , cannot sleep unlesse some such bloody sacrifice be offered to his ravening lust . o how may this shame the saints : how oft is your zeal so hot , that you cannot sleep till your hearts have been in heaven , as you are on your beds , and there pacified with the sight of your dear saviour , and some embraces of love from him ? vse it reproves those who flout and mock at the saints , while exercising their graces . none jeer'd as the saint in his calling . men may work in their shops , and every one follow his calling as diligently as they please , and no wonder made of this by those that passe by in the streets ; but let the christian be seen at work for god , in the exercise of any duty or grace , and he is hooted at , despised , yea , hated . few so bad indeed , but seem to like religion in the notion ; they can commend a sermon of holiness like a discourse of god or christ in the pulpit , but when these are really set before their eyes , as they sparkle in a saints conversation , they are very contemptible and hateful to them ; this living and walking holinesse bites ; and though they liked the preachers art , in painting forth the same in his discourse , yet now they run from them , and spit at them ; this exercise of grace offends the prophane heart , and stirs up the enmity that lies within : as michal she could not but flout david to see him dancing before the ark. he that commended the preacher for making a learned discourse of zeal , will raise on a saint , expressing an act of zeal in his place and calling ; now grace comes too near him . a naughty heart must stand at some distance from holinesse , that the beams thereof may not beat too strongly on his conscience , and so he likes it . thus the pharisees , the prophets of old , these were holy men in their account , and they can lavish out their money on their tombes , in honour of them : but christ , ( who was more worth then all of them ) he is scorn'd and hated : what 's the mystery of this ? the reason was , these prophets are off the stage , and christ on ▪ pascitur in vivis livor , post fata quiescit . vse try by this whether you have grace or no , dost thou walk in the exercise of thy grace ? he that hath clothes , surely will wear them , and not be seen naked ; men talk of their faith , repentance , love to god ; these are precious graces , but why do they not let us see these walking abroad in their daily conversation ? surely if such guests were in thy soule , they would look out sometimes at the window , and be seen abroad in this duty , and that holy action ; grace is of a stirring nature , and not such a dead thing , ( like an image ) which you may lock up in a chest , and none shall know what god you worship ; no , grace will shew it self , it will walk with you into all places and companies , it will buy with you , and sell for you , it will have a hand in all your enterprizes , it will comfort you when you are sincere and faithful for god , and it will complain and chide you when you are otherwise ; go to , stop its mouth , and heaven shall hear its voice , it will groan , mourne and strive , even as a living man when you would smother him . i 'le as soon believe the man to be alive , that lies peaceably as he is nail'd up in his coffin , without strife or busle , as that thou hast grace , and never exercise it in any act of spiritual life . what man ! hast thou grace , and carried so peaceably , as a fool to the stocks , by thy lust ? why hang'st thou there nail'd to thy lust ? if thou hast grace , come down and we will believe it , but if thou beest such a tame slave , as to sit still under the command of lust , thou deceivest thy self : hast thou grace , and shew none of it in the condition thou art plac't in ? may be thou art rich ; doest thou shew thy humility towards those that are beneath thee ? doest thou shew a heavenly minde breathing after heaven more then earth ? it may be thy heart is puff't with thy estate , that thou lookest on the poor as creatures of some lower species then thy self , and disdainest them , and as for heaven thou thinkest not of it . like that wicked prince , that said , he would lose his part in paradise rather then in paris . art thou poor , why doest not exercise grace in that condition ? art thou contented , diligent ? may be in stead of contentation thou repinest , canst not see a faire lace on thy rich brothers cloth , but grudgest it in stead of concurring with providence by diligence to supply thy wants , thou art ready to break through the hedge into thy neighbours fat pasture , thus serving thy owne turne by a sin , rather then waiting for gods blessing on thy honest diligence ; if so , be not angry we call thee by thy right name , or at least question whether we may stile thee christian , whose carriage is so crosse to that sacred name , which is too holy to be written on a rotten post . vse . be exhorted , o ye saints of god , to walk in the exercise of grace . it is the ministers duty with the continual breath of exhortation , and if need be , reproof , to keep this heavenly fire clean on the saints altar . peter saw it necessary to have the bellowes alwayes in his hands , pet. . . i will not be negligent to put you alwayes in remembrance of these things , though ye know them , and be established in the present truth ; ( that shall not take him off ) as long as he is in this tabernacle , he saith he will stir them up , and be putting them in remembrance , v. . there is a sleepy disease we are subject to in this life ; christ though he had roused up his disciples twice , yet takes them napping the third time . either exercise thy grace , or satan will act thy corruption , as one bucket goes down , the other riseth ; there is a body of sin within , which like a malignant party watcheth for such a time to step into the saddle , and 't is easier to keep them down then to pull them down : thy time is short , and thy way long , thou hadst best put on , lest thou meanest to be overtaken with night , before thou gettest within sight of thy fathers house . how uncomfortable 't is for a traveller in heaven-road ( above all other ) to go potching in the dark , many can with aking hearts tell thee . and what hast thou here to minde like this ? are they worldly cares and pleasures ? is it wisdom to lay out so much cost on thy tenement , which thou art leaving , and forget what thou must carry with thee ? before the fruit of these be ripe which thou art now planting , thy self may be rotting in the grave . time is short , saith the apostle , cor. . , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the world is near its port , and therefore god hath contracted the sailes of mans life but a while , and there will not be a point to chuse , whether we had wives or not , riches or not , but there will be a vast difference between those that had grace , and those that had not ; yea , between those that did drive a quick trade in the exercise therof , and those that were more remisse ; the one shall have an abundant entrance into glory , while the other shall suffer losse in much of his lading , which shall be cast over-board as merchandise that will bear no price in that heavenly countrey ; yea , while thou art here others shall fare the better by thy lively graces . thy cheerfulnesse and activity in thy heavenly course , will help others that travel with thee ; he is dull indeed that will not put on , when he sees so much metal for god in thee who leadest the way . yea , thy grace will give a check to the sins of others , who never stand in such awe , as when grace comes forth and sits like a ruler in the gate , to be seen of all that passe by . the swearer knowes not such majesty is present , when the christian is mealy-mouth'd , and so goes on and feares no colours , whose grace had it but her dagger of zeal ready , and courage to draw it forth in a wise reproof , would make sin quit the place , and with shame run into its hole . job . . the young men saw me and bid themselves , the princes refrain'd talking , and laid their hand on their mouth . and doth not god deserve the best service thou canst do him in thy generation ? did he give thee grace to lay it up in a dead stock , and none to be the better ? or can you say that he is wanting to you in his love and mercy ? are they not ever in exercise for your good ? is the eye of providence ever shut ? no , he slumbers not that keeps thee , or is it one moment off thee ? no , the eye of the lord is upon the righteous ; he hath fixed it for ever , and with infinite delight pleaseth himself in the object . when was his eare shut , or his hand , either from receiving thy cries , or supplying thy wants ? nay , doth not thy condition take up the thoughts of god , and are they any other then thoughts of peace , which he entertains ? a few drops of this oyle will keep the wheel in motion . that ye may be able to stand against the wiles of the devil . these words present us with the reason , why the christian souldier is to be thus compleatly arm'd , that he may be able to stand against the wiles of the devil . the strength of which argument lies in these two particulars . first , the danger , if unarm'd , the enemy is no mean contemptible one , no lesse then the devil , set out as a cun●ing engineer by his wiles and stratagems . secondly , the certainty of standing against all his wits and wiles , if we be thus arm'd , that ye may be able to stand . as no standing without armour , so no feare of falling into the fiends hands if arm'd . to begin with the first , the saints enemy , the devil described by his wiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly the methods of satan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies , that art and order one observes in handling a point ; we say such a one is methodical ; now because it shews ingenuity and acutenesse of wit so to compose a discourse , therefore it is transferr'd to expresse the subtilty of satan in laying of his plots and stratagems , in his warlike preparations against the christian . indeed , the expert souldier hath his order as well as the scholar , there is method in forming of an army , as well as framing an argument . the note which lies before us is , the devil is a very subtile enemy . the christian is endangered most by his policy and craft ; he is call'd the old serpent . the serpent ? subtil above other creatures , an old serpent above other serpents ; satan was too crafty for man in his perfection , much more now in his maimed estate , having never recovered that first crack he got in his understanding by the fall of adam . and as man hath lost , so satan hath gained more and more experience ; he lost his wisdome indeed assoon as he became a devil , but ever since he hath increast his craft ; though he hath not wisdom enough to do himself good , yet subtilty enough to do others hurt . god shewes us where his strength lies , when he promiseth he will bruise the head of the serpent ; his head crush't and he dies presently . now in handling this point of satans subtilty , we shall consider him in his two main designes , and therein shew you his wiles and policies . his first main design is to draw into sin . the second is to accuse , vex and trouble the saint for sinne . first , let us consider the devil as a tempter to sin , and there he shews his wily subtilty in three things . first , in choosing the most advantagious season for tempting . secondly , in managing his temptations , laying them in such a method and forme , as shews his craft . thirdly , in pitching on fit instruments for his turne , to carry on his design . chap. i. of satans subtilty to choose the most advantagious seasons for tempting . first , he shews his subtilty in choosing the most proper and advantagious seasons for tempting . to every thing there is a season , solomon saith , eccl. . . that is , a nick of time , which taken gives facility and speedy dispatch to a businesse ; and therefore the same wise man gives this reason why man miscarries so frequently , and is disappointed in his enterprizes , because he knowes not his time , eccl. . . he comes when the bird is flowen . a hundred souldiers at one time may turn a battel , save an army , when thousands will not do at another : satan knowes when to make his approaches , when ( if at any time ) he is most likely to be entertained . as christ hath the tongue of the learned to speak a word in season of counsel and comfort , to a doubting drooping soule , so satan shews his black art , and hellish skill , in speaking words of seduction and temptation in season , and a word in season is a word on its wheels . i shall give you a view of his subtilty in special seasons , which he chooseth to tempt in . the first season he takes to tempt in is , when newly converted . no sooner is this childe of grace , the new creature borne , but this dragon poures a flood of temptation after it . he learnt the egyptians but some of his own craft , when he taught them that bloody and cruel baptisme , which they exercised upon the israelitish babes , in throwing them into the river assoon as they were borne . the first cry of the new creature , gives all the legions of hell an alarm ; they are as much troubled at it , as herod and jerusalem were , when christ was borne ; and now they sit in councel to take away the life of this new born king. the apostles met with more opposition and persecution in their latter dayes , when endued with larger portions of the spirit , but with temptations from satan in their former when young converts ; as you may observe in the several passages recorded of them . satan knew grace within was but weak , and their supplies promised at the spirits coming , not landed ; and when is an enemy more like to carry the town then in such a low condition ? and therefore he tries them all . indeed the advantages are so many , that we may wonder how the young convert escapes with his life ; knowledge weak , and so soon led into an errour , especially in divided times , when many wayes are held forth , one saying , here is christ ; another , there is christ , and the christian ready to think every one means honestly , that comes with good words , as a little childe who hath lost his way to his fathers house , is prone to follow any that offer him their conduct . experience of what he knows little ; and if adam whose knowledge so perfect , yet was soon cheated , ( being assaulted before he was well warme in his new possessions , ) how much more advantage hath satan of the new convert ? in whom he findes every grace in so great an indisposition to make resistance , both from its own weaknesse , and the strength of the contrary corruption , ( which commonly in such is much unmortified ) which makes it act with more difficulty and mixture , as in a fire newly kindled where the smoke is more then the flame , or like beer newly tunn'd which runs thick ; so that though there appear more strength of affection in such , that it works over into a greater abundance of duty then in others , yet with more dregs of carnal passions , which satan knows , and therefore chooseth to stir what he sees troubled already . secondly , when the saint is beset with some great affliction , this is as some blinde lane or solitary place , fit for this thief to call for his purse in . an expert captain first labours to make a breach in the wall , and then falls on instorming the city . satan first got power from god to weaken job in his estate , children , health and other comforts he had , and now tempts him to impatience , and what not ? he le ts christ fast fourty dayes before he comes , and then he falls to his work ; as an army stayes till a castle be pinch't for provision within , and then sends a parley , never more likely to be embraced then in such a strait . a temptation comes strong when the way to relief seems to lie through the sin that satan is wooing to ; when one is poor and satan comes , what wilt starve rather then step over the hedge and steal for thy supply ? this is enough to put flesh and blood to the stand . thirdly , when the christian is about some notable enterprize for gods glory , then satan will lie like a serpent in the way , an adder in the path , that biteth his horse-heels , so that his rider shall fall backward . thus he stood at joshua's right hand to resist him . the right hand is the working hand , and his standing there implies his desire to hinder him in his enterprize . indeed the devil was never friend to temple-work , and therefore that work is so long a doing . what a handsom excuse doth he help the jews unto , the time is not come : gods time was come , but not the devils , and therefore he helps them to this poor shift , perverting the sense of providence as if it were not time , because they were so poor , whereas they thrive no better because they went no sooner about the work , as god tells them plainly . paul and barnabas had a holy design in their thoughts , to go visit the brethren in every city , and strengthen their faith ; the devil knew what a blow this might give to his kingdome , their visiting might hinder him in his circuit , and he stirs up an unhappy difference between these two holy men , who grow so hot that they part in this storme , acts . . there were two remarkable periods of christs life , his intrat and exit , his entrance into his publick ministery at his baptisme , and his finishing it at his passion , and at both we have the devil fiercely encountring him . the more publick thy place , christian , and the more eminent thy service for god , the more thou must look that the devil will have some more dangerous design or other against thee , and therefore if every private souldier needs armour against satans bullets of temptation , then the commanders and officers , who stand in the front of the battel , much more . fourthly , when he hath the presence of some object to enforce his temptation . thus he takes eve when she is near the tree , and had it in her eye while he should make the motion , that assaulting two ports at once , it might be the harder for her to hinder the landing of his temptation ; and if eves eye did so soon affect her heart with an inordinate desire , then much more now is it easie for him by the presence of the object , to excite and actuate that lust which lies dormant in the heart . as naomi sent her daughter to lie at boaz his feet , knowing well , if he endured her there , there were hope he might take her into his bed at last ; if the christian can let the object come so near , satan will promise himself his suit may in time be granted . therefore it should be our care if we would not yield to the sin , not to walk by , or sit at the door of the occasion ; look not on that beauty with a wandring eye , by which thou wouldest not be taken prisoner ; parley not with that in thy thoughts , which thou meanest not to let into thy heart ; conversation begets affection : some by this have been brought to marry those , whom at first they thought they could not have liked . fifthly , after great manifestations of gods love , then the tempter comes . such is the weak constitution of grace , that it can neither well bear smiles or frowns from god without a snare : as one said of our english nation , totam nec pati potest libertatem nec servitutem ; it cannot well bear liberty nor bondage in the height : so neither can the soule , if god smile and opens himself a little familiarly to us , then we are prone to grow high and wanton , if he frown , then we sink as much in our faith ; thus the one like faire weather and warme gleams , bring up the weeds of corruption ; and the other , l●ke sharp frosts , nip and even kill the flowers of grace ; the christian is in danger on both hands , therefore satan takes this advantage , when the christian is flush of comfort , even as a cheater , who strikes in with some young heire , when he hath newly received his rents , and never leaves till he hath eased him of his money : thus satan lies upon the catch , then to inveigle a saint into one sin or other , which he knows will soon leak out his joy . had ever any a larger testimony from heaven then peter ? matth. . . where christ pronounceth him blessed , and puts a singular honour upon him , making him the representative for all his saints . no doubt this favour to peter , stirred up the envious spirit the sooner to fall upon him . if josephs party-coloured coat made the patriarchs to plot against him their brother , no wonder malice should prompt satan to shew his spite , where christ had set such a mark of love and honour ; and therefore we finde him soon at peters elbowe , making him his instrument to tempt his master , who soon espied his cloven foot , and rebukes peter with a get thee behinde me satan . he that seem'd a rock even now , through satans policy , is laid as a stone of offence for christ to stumble at . so david , when he had received such wonderful mercies , setled in his throne with the ruine of his enemies , yea , pardoned for his bloody sin , now ready to lay down his head with peace in the dust : satan chops in to cloud his clear evening , and tempts him to number the people ; so ambitious is satan , then chiefly to throw the saint into the mire of sin , when his coat is cleanest . sixthly , at the houre of death , when the saint is down and prostrate in his bodily strength , now this coward falls upon him : 't is the last cast indeed he hath for the game , now or never , overcome him now and ever ; as they say of the natural serpent , nunquam nisi moriens producitur in longum : he never is seen at his length till dying : so this mystical serpent never strains his wits and wiles more , then when his time is thus short . the saint is even stepping into eternity , and now he treads upon his heele , which if he cannot trip up so as to hinder his arrival in heaven , yet at least to bruise it , that he may go with more pain thither . chap. ii. satans subtilty in managing his temptations , where several stratagems used by him to deceive the christian , are laid down . the second way wherein satan shews his tempting subtilty , is in those stratagems he useth to deceive the christian in the act of temptation . first , he hangs out false colours , and comes up to the christian in the disguise of a friend , so that the gates are opened to him , and his motions received with applause , before either be discovered ; therfore he is said to transform himself into an angel of light , cor. . . of all plots 't is most dangerous when he appears in samuels mantle , and silvers his foul tongue with faire language . thus in point of errour , he corrupts some in their judgements , by commending his notions for precious gospel-truths , and like a cunning chapman puts off his old ware , ( errours i mean that have layen long upon his hand ) only turkening them a little after the mode of the times , and they go for new light , under the skirt of christian liberty ; he conveys in libertinisme , by crying up the spirit ; he decries and vilifies the scripture by magnifying faith : he labours to undermine repentance , and blow up good works ; by bewailing the corruption of the church in its administrations , he drawes unstable souls from it , and amuseth them , till at last they fall into a vertigo , and can see no church at all in being . and he prevails no lesse on the hearts and lives of men by this wile , then on their judgements . under the notion of zeal , he kindles sometimes a dangerous flame of passion and wrath in the heart , which like a rash fire makes the christians spirit boile over into unchristian desires of , and prayers for revenge where he should forgive ; of which we have an instance in the disciples , luke . . where two holy men are desiring that fire may come down from heaven . little did they think from whence they had their coal , that did so heat them , till christ told them , ye know not what spirit you are of . sometimes he pretends pity and natural affection , which in some cases may be good counsel , and all the while he desires to promote cowardise and sinful self-love ; whereby the christian may be brought to flie from his colours , shrink from the truth , or decline some necessary duty of his calling ; this his wile christ soon spied , when he got peter to be his spokesman , saying , master , pity thy self : who stop't his mouth with that sharp rebuke , get thee behinde me , satan . o what need have we to study the scriptures , our hearts and satans wiles , that we may not bid this enemy welcome , and all the while think it's christ that is our guest . a second policie he useth is to get intelligence of the saints affairs . this is one great wheele in the politicians clock , to have spies in all places , by whom they are acquainted with the counsels and motions of their enemies , and this gives them advantage , as to disappoint their designes , so more safely to compasse their own . 't is no hard matter for him to play his game well , that sees his enemies hand . david knew how the squares went at court , jonathans arrowes carried him the newes , and accordingly he removed his quarters , and was too hard for his great enemy saul . satan is the greatest intelligencer in the world , he makes it his businesse to enquire into the inclinations , thoughts , affections , purposes of the creature , that finding which humour abounds , he may apply himself accordingly , which way the stream goes , that he may open the passage of temptation , and cut the channel to the fall of the creatures affections , and not force it against the torrent of nature . now if we consider but the piercing apprehension of the angelical nature , how quick he is to take the sent which way the game goes by a word drop't , the cast of an eye or such a small matter ( signal enough to give him the alarm ) his experience in heart-anatomy , having inspected , and ( as it were ) dissected so many in his long practice , whereby his knowledge is much perfected , as also his great diligence to adde to both these , being as close a student as ever , considering the saints , and studying how he may do them a mischief , as we see in jobs case , whom he had so observed that he was able to give an answer ex tempore to god what jobs state and present posture was , and what might be the most probable means of obtaining his will of him ; and besides all this , the correspondence that he hath with those in and about the christian , from whom he learnes much of his state , as david by hushai in absaloms counsel : all these considered , 't is almost impossible for the creature to stir out of the closet of his heart , but it will be known whither he enclines ; some corrupt passion or other will bewray the soule to him , as they did david to saul , who told him where he might finde him , in the wildernesse of engedi . thus will these give intelligence to satan , and say , if thou wouldest surprize such a one , he is gone that way , you shall have him in the wood of worldly employments , over head and eares in the desires and cares of this life , see where another sits under such a bower , delighting himself in this childe , or that gift , endowment of mind , or the like ; lay but the lime-twig there , and you shall soon have him in it . now satan having this intelligence , lets him alone to act his part ; he sure cannot be at a losse himself , when his scholars , ( the jesuites i mean ) have such agility of minde , to wreath and cast themselves into any forme becoming the persons they would seduce . is ambition the lust the heart favours ? o the pleasing projects that he will put such upon ! how easily having first blown them up with vain hopes , doth he draw them into horrid sins ? thus human , that he may have a monopoly of his princes favour , is hurried into that bloody plot ( fatal at last to himself ) against the jewes . is uncleannesse the lust after which the creatures eye wanders ? now he 'll be the pander , to bring him and his minion together . thus he finding amnon sick of this disease , sends jonadah a deep-pated fellow , to put this fine device into his head of feigning himself sick whereby his sister fell into his snare . thirdly , in his gradual approaches to the soul . when he comes to tempt , he is modest & asks but a little , he knows he may get that at many times , which he should be denied if lie ask't all at once . a few are let into a city , when an army coming in a body , would be shut out , and therefore that he may beget no suspition , he presents may be a few general propositions , which do not discover the depth of his plot ; these like scouts goe before , while his whole body lies hid as it were in some swamp at hand . thus he wrigled into eves bosome , whom he doth not at first dash bid take and eat , no , he is more mannerly then so , this would have been so hideous , that as the fish with some sudden noise , by a stone cast into the river , is scared from the bait , so would she have been affrighted from holding parley with such a one : no , he propounds a question which shall make way for this , hath god said ? art not mistaken ? could this be his meaning whose bounty lets thee eat of the rest to deny thee the best of all ? thus he digs about and loosens the roots of her faith , and then the tree falls the easier the next gust of tempta●ion . this is a dangerous policy indeed . many have yielded to go a mile with satan , that never intended to go two ; but when once on the way , have been allured further and further , till at last they know not how to leave his company . thus satan leads poor creatures down into the depths of sin by winding staires , that let them not see the bottom whither they are going ; first he presents an object that ocasions some thoughts , these set fire on the affections , and these fume up into the braine , and cloud the understanding , which being thus disabled , now satan dares a little more declare himself , and boldly solicite the creature to that it would even now have defied . many who at this day lie in open profanenesse , never thought they should have roll'd so far from their profession but satan beguiled them , poor souls , with their modest beginnings . o christians , give not place to satan , no not an inch in his first motions ; he that is a beggar and a modest one without doors , will command the house if let in ; yield at first , and thou givest away thy strength to resist him in the rest , when the hem is worne , the whole garment will ravel out , if that be not mended by timely repentance . the fourth way , wherein satan shews his subtilty in managing his temptations , is in his reserves . a wise captain hath ever some fresh troops at hand to fall in at a pinch , when other are worsted . satan is seldom at a losse in this respect , when one temptation is beat back , he soon hath another to fill up the gap , and make good the line . thus he tempts christ to diffidence and distrust , by bidding him turne stones into bread , as if it were time now to carve for himself , being so long neglected of his father , as to fast fourty dayes , and no supplies heard of ; no sooner had christ quench't this dart with that , it is written , man shall not live by bread alone , but by every word that proceedeth out of the mouth of god , but he hath another on the string which he let flie at him , tempting him to presumption , v. . then the devil taketh and sets him on a pinacle , and bids , cast thy self down headlong , for it is written , he shall give his angels charge over thee , &c. as if he had said , if thou hast such confidence on god and his word , as thou pretendest , shew it by casting thy self down , for thou hast a word between thee and the ground , if thou darest trust god ; and truly , though christ had his answer ready , and was prepared to receive his charge on the right hand and on the left , being so compleatly arm'd that no temptation could come amisse , yet note we , satans temptations on christ , were like the serpents motion on a rock , ( of which solomon speaks ) that makes no impression , no dint at all , but on us they are as a serpent on sand or dust , that leaves a print , when not in the heart , yet in the fancy , colours that which is next door to it , and so the object there is ready to slip in , if great care be not observ'd , especially when he doth thus change his hand , as when we have resisted one way , fall on afresh another , yea , plant his succeeding temptation upon our very resistance in the former . now it requires some readinesse in our postures , and skill at all our weapons to make our defence , like a disputant , when he is put out of his road , and hath a new question started , or argument unusual brought , now he is tried to purpose . and truly this is satans way when he tempts the christian to neglect of duties of gods worship ( from his worldly occasions , the multitude of them or necessity of following them ) and this takes not , then he is on the other side , and is drawing the christian to the neglect of his worldly calling , out of a seeming zeale to promote his other in the worship of god. or first , he comes and labours to dead the heart in duty , but the christian too watchful for him there , then he is puffing of him up with an opinion of his enlargement in it , and ever he keeps his sliest and most sublimated temptations for the last . fifthly , in his politick retreats you shall have an enemy flie as overcome , when it is on a design of overcoming ; this was joshua's wile , by which he catcht the men of ai in a trap , josh . . . we reade not only of satans being cast out , but of the uncleane spirits going out , ( voluntarily ) yet with a purpose to come again , and bring worse company with him , matth. . . satan is not alwayes beat back by the dint and power of conquering grace , but sometimes he drawes off , and raiseth his own siege , the more handsomely to get the christian out of his fastnesses and trenches , that so he may snap him on the plaines , whom he cannot come at in his works and fortifications . temptations send the saint to his castle , as the sight of the dog doth the coney to her burrough ; now the soule walks the rounds , stands upon its guard , dares not neglect duty , because the enemy is under its very walls , shooting in his temptations continually ; but when satan seems to give the soule over , and the christian finds he is not haunted with such motions as formerly , truly now he is prone to remit in his diligence , faile in his duty , and grow either infrequent or formal therein ; as the romanes , whose valour decayed for want of the carthaginian troops to alarm them ; let satan tempt or not tempt , assault or retreat , keep thou in order , stand in a fighting posture , let his flight strengthen thy faith , but not weaken thy care . the parthians do their enemies most hurt in their flight , shooting their darts as they run , and so may satan do thee , if thy seeming victory makes thee secure . chap. iii. of satans subtilty , in choosing instruments fit for his turne to carry on his tempting design . the third particular in which satan shewes his subtilty , as a tempter is in the choice of those instruments , whom he useth for the carrying on this his design , he as the master-workman cuts out the temptation , and gives it the shape , but sometimes he hath his journeymen to make it up , he knows his work may be carried on better by others , when he appears not above-board himself . indeed there is not such a suitableness between the angelical nature & mans , as there is between one man & another , and therefore he cannot make his approaches so familiarly to us , as man can do to man ; and here ( as in other things ) he is gods ape ; you know this very reason was given , why the israelites desired god might not speak to them , but moses , and god liked the motion ; they have well said , saith god , i will raise up a prophet from the midst of them like unto thee . thus satan , he useth the ministery of men like our selves , by which as he becomes more familiar , so he is lesse suspected , while joab-like , he gets another to do his errand . now 't is not any will serve his turne for this employment , he is very choice in his instruments he pitcheth on ; 't is not every souldier is fit for an ambassage to treat with an enemy , to betray a town and the like . satan considers who can do his work to his greatest advantage ; and in this he is unlike god , who is not at all choice in his instruments , because he needs none , and is able to do as well with one as another ; but satans power being finite , he must patch up the defect of the lions skin with the foxes . now the persons satan aimes at for his instruments are chiefly of foure sorts . first , persons of place and power . secondly , persons of parts and policie . thirdly , persons of holinesse , or at least reputed so . fourthly , persons of relation and interest . first , satan makes choice of persons of place and power . these are either in the common-wealth or church , if he can he will secure the throne and the pulpit , as the two forts that command the whole line . first , men of power in the common-wealth , 't is his old trick to be tampering with such . a prince , a ruler may stand for a thousand ; therefore saith paul to elymas , when he would have turned the deputy from the faith ; o full of all subtilty , thou child of the devil ! asts . as if he had said , you have learn't this of your father the devil , to haunt the courts of princes , winde into the favour of great ones . there it a double policy satan hath , in gaining such to his side . first , none have such advantage to draw others to their way : corrupt the captan , and 't is hard if he bring not off his troop with him . when the princes , men of renown in their tribes , stood up with corah , presently a multitude are drawn into the conspiracy . let jeroboam set up idolatry , and israel is soon in a snare ; it 's said the people willingly walked after his commandment , hos . . . secondly , should the sin stay at court , and the infection go no further , yet the sin of such a one , ( though a good man ) may cost a whole kingdom dear . chron. . . satan stood up against israel , and provoked david to number the people . he owed israel a spite , and he payes them home in their kings sin , which drop't in a fearful plague upon their heads . secondly , such as are in place and office in the church . no such way to infect the whole town , as to poison the cistern at which they draw their water ; who shall perswade ahab that he may go to ramoth-gilead and fall ? satan can tell , i will be a lying spirit in the mouth of his prophets , kings . . how shall the profane be hardened in their sins ? let the preacher sowe pillows under their elbowes , and cry peace , peace , and it 's done . how may the worship of god come to be neglected ? let hophni and phineas be but scandalous in their lives , and many both good and bad will abhor the sacrifice of the lord. secondly , he employeth persons of parts and policy , if any hath more pregnancy of wit , and depth of reason then other , he is the man satan looks upon for his service : and so far he prevails that very few of this rank are found among christs disciples , not many wise . indeed , god will not have his kingdome , either in the heart or in the world , maintained by carnal policy , 't is a gospel-command that we walk in godly simplicity , sine plicis ; though the serpent can shrink up into his folds , and appear what he is not , yet it doth not become the saints to juggle or shuffle with god or men ; and truly when any of them have made use of the serpents subtilty , it hath not followed their hand ; jacob got the blessing by a wile , but he might have had it cheaper with plain dealing . abraham and sarah both dissemble to abimelech , god discovers their sin , and reproves them for it by the mouth of an heathen . asa out of state-policy joynes league with syria , yea , pawns the vessels of the sanctuary , and all for help , and what comes of all this ? herein thou hast done foolishly , saith god , from henceforth thou shalt have wars . sinful policy shall not long thrive in the saints hands well , but satan will not out of his way , he enquires for the subtilest-pated men , a balaam , achitoph●l , haman , sanballat , men admired for their counsel and deep plots , these are for his turne . a wicked cause needs a smooth oratour , bad ware a pleasing chapman , as in particular , his instruments he useth to seduce and corrupt the mindes of men are commonly subtile-pated men , such , that if it were possible should deceive the very elect . this made the apostle so jealous of the corinthians , whom he had espoused to christ , lest as eve by the serpent , so their minds should be corrupted from the simplicity that is in christ . he must be a cunning devil indeed , that can draw off the spouses love from her beloved , yet there is such a witchery in satans instruments , that many have been brought to flie on the face of those truths and ordinances , yea , christ himself to whom they have seemed espoused formerly . now in three particulars this sort of satans instruments shew their masters subtilty . first , in aspersing the good name of the sincere messengers of christ . satans old trick to raise his credit upon the ruined reputation of christs faithful servants . thus he taught corah , dathan and abiram , to charge moses and aaron , ye take too much upon you , seeing all the congregation is holy ; they would make the people believe , that it was the pride of their heart , to claim a monopoly to themselves , as if none but aaron and his fraternity were holy enough to offer incense , and by this subtile practice they seduced ( for a while ) in a manner , the whole congregation to their side . so the lying prophets ( that were satans knights of the post to ahab , ) fell foul on good micaiah . our saviour himself was no better handled by the pharisees and their confederates , and paul the chief of the apostles , his ministery undermined , and his reputation blasted by false teachers , as if he had been some weak sorry preacher , his bodily presence is weak , say they , and his speech contemptible ; and is this your admired man ? secondly , in covering their impostures and errours with choice notions and excellent truthes . arrius himself , and other dangerous instruments of satan were too wise to stuffe their discourses with nothing but heterodoxe matter , precious truths dropt from them with which they sprinkled their corrupt principles , yet with such art as should not easily be discerned . this ( as one observs ) our saviour warns his disciples of , when he bids them beware of the leaven of the pharisees , ( that is , of their errours . ) but why leaven ? for the secret mixture of it with the wholesom bread ; you do not make your bread all of leaven , none would then eate it , but crumble a little into a whole batch , which sowers all : thus christ doth tell the disciples , that the pharisees among many truths mixe their errours , and therefore it behoves them to beware , lest with the truth the errour goes down also . again , leaven is very like the dough , of the same grain with it , only differs in age and sourenesse : thus christ intimates the resemblance of their errours to the truth , scraped , as it were , out of the scriptures , but sowered with their own false glosses . this indeed makes it easie for christs sheep to be infected with the scab of errour , because that weed which breeds the rot is so like the grasse that nourisheth them . thirdly , their subtilty appears in holding forth such principles as are indulgent to the flesh . this brings in whole shoales of silly soules into their net , the heart of man loves of life to shape a religion according to its own humour , and is easie to believe that to be a truth , which favours its own inclination . now there are three lusts that satans instruments labour to gratifie in their doctrine , carnal reason , pride , and steshly liberty . first , carnal reason , this is the great idol which the more intelligent part of the world worship , making it the very standard of their faith , and from this bitter root have sprung those arrian and socinian heresies . and truly he that will go no further then reason will carry him , may hold out in the plain way of the moral law , but when he comes to the depths of the gospel , must either go back , or be content that faith should help reason over . secondly , another lust that satan cockers , is pride . man naturally would be a god to himself , [ though for clambering so high he got his fall ] and whatever doctrine nourisheth a good opinion of man in his own eye , this is acceptable to him , and this hath spawned another fry of dangerous errours . the pelagian and semi-pelagian , which set nature upon its own legs , and perswade man he can go alone to christ , or at least with a little external help , of an hand to lead , or argument to excite , without any creating work in the soule . o , we cannot conceive how glib such stuffe goes down . if one workman should tell you that your house is rotten , and must be pull'd down , and all new materials prepared ; and another should say no such matter , such a beam is good , and such a sparre may stand ; a little cost will serve the turne : it were no wonder that you should listen to him that would put you to least cost and trouble : the faithful servants of christ tell sinners from the word , that man in his natural state is corrupt and rotten , that nothing of the old frame will serve , and there must needs be all new ; but in comes an arminian and blows up the sinners pride , and tells him he is not so weak or wicked as the other represents him , if thou wilt thou mayest repent and beleeve , or at least by exerting thy natural abilities , oblige god to superadde what thou hast not . this is the workman that will please proud man best . thirdly , satan by his instruments nourisheth that desire of fleshly liberty , which is in man by nature , who is a son of belial , without yoke ; and if he must wear any , that will please best , which hath the softest lining , and pincheth the flesh least , and therefore when the sincere teachers of the word will not abate of the strictnesse of the command , but presse sincere obedience to it , then come satans instruments and say , these are hard task-masters , who will not allow one play-day in a yeare to the christian , but tie him to continual duty , we 'll shew you an easier way to heaven : come , saith the papist , confesse but once a year to the priest , ( pay him well for his paines ) and be an obedient son of the church , and we 'll dispense with all the rest . come , saith the familist , the gospel-charter allows more liberty then these legal preachers tell you of ; they bid you repent and believe , when christ hath done all these to your hand . what have you left to do but to nourish the flesh ? something sure is in it , that impostors finde such quick return for their ware , while truth hangs upon the log ; and is it not this ? that they are content to afford heaven cheaper to their disciples , then christ will to his . he that sells cheapest shall have most customers , though at last best will be best cheap ; truth with self-denial , a better penny-worth , then errour with all its flesh-pleasing . thirdly , satan makes choice of such as have a great name for holinesse , none to a live bird to draw other birds into the net . but is it possible that such should do this work for the devil ? yes , such is the policy of satan , and the frailty of the best , that the most holy men have been his instruments to seduce others , abraham he tempts his wife to lie , say thou art my sister . the old prophet leads the man of god out of his way , kings . the holiness of the man , and the reverence of his age , 't is like , gave authority to his counsel . o how should this make you watchful , whose long travel and great progresse in the wayes of god have gained you a name of eminency in the church , what you say , do ; or hold , because you are file-leading men , and others look more on you : then their way . fourthly , satan chooseth such , as by relation or affection have deep interest in the persons he would gain . some will kisse the childe for the nurses sake , and like the present for the hand that brings it . 't is like david would not have received that from nabal , which he took from abigail , and thanks her . satan sent the apple by eves hand to adam . delilah doth more with samson , then all the philistines bands , jobs wife brings him the poison , curse god and die . some think satan spared her life , when he slew his children and servants , ( though she was also within his commission ) as the most likely instrument , by reason of her relation and his affection , to lead him into temptation . satan employes peter a disciple to tempt christ , at another time his friends and kinsfolk . some martyrs have confest , the hardest work they met withal , was to overcome the prayers and tears of their friends and relations . paul himself could not get off this snare without heart-breaking : what mean ye to weep , and to break my heart ? acts . . chap. iv. wherein this point of satans subtilty , as a tempter to sin , is briefly applied . vse first , affect not sinful policy and subtilty , it makes you but like the devil . there is the wisdom of the serpent , which is commended , and that is his perfection as a creature , in which both the literal and the mystical excel , the one in an ingenious observing nature above the beasts of the field , and the other in knowledge as an angel above men ; but as the subtilty of the one , and knowledge of the other is degenerate , and makes them more able to do mischief , the one to the bodies , the other to the soules of men , this kinde of wisdom and subtilty is to be abhorred by us : the serpents eye ( as one saith ) does well only in the doves head . first , affect not subtilty in contriving any sin . some are wise to do evil , jer. . . masters of this craft , who can as they lie on their beds , cast their wicked designes into an artificial method , shewing a kinde of devillish wit therein , as the egyptians who dealt wisely ( as they thought ) with the israelites and jezabel , who had printed her bloody design in so faire a letter , that some might reade her saint while she was playing the devil . this is the black art indeed , and will make the soul black as hell that practiseth it . it is not hard for any ( though a fool ) to learn. be but wicked , and the devil will help thee to be witty ; come but a while to his school , and thou mayest soon be a cunning man. no sins speak a higher attainment in wickednesse , then those which are the result of deliberate counsel and deep plottings . creatures , as they go longer with their young , so their birth is more strong and perfect , as the elephant above all others . the longer a sin is a forming and forging within , and the oftner the head and heart meet about it , the compleater the sinne . here are many litters of unform'd sins in one , such i mean , that are conceived and cast forth in the hurry of an extemporary passion , such sudden acts shew weaknesse , these other deep wickednesse . secondly , take heed of hiding sin when thou hast committed it . this is one of the devices that are in mans heart , and as much art and cunning is shewen in this , as in any one part of the sinners trade . what a trick had the patriarchs to blinde their fathers eye with a bloody coat ? josephs mistresse to prevent a charge from ioseph , accuseth him for what she is guilty , like the robber who scap't by crying stop the thief . god taught man to make coats to cover his naked body , but the devil learnt him to weave these coverings to hide the nakednesse of his soule ; the more subtile thou seemest in concealing thy sin , the more egregiously thou playest the fool . none so sham'd as the liar when found out , and that thou art sure to be . thy covering is too short to hide thee from gods eye , and what god sees , ( if thou doest not put thy self to shame ) he will tell all the world of hereafter ) however thou escapest in this life . thirdly , take heed of subtilty and sinful policy , in compassing that which is lawful in it selfe ; 't is lawful to improve thy estate and husband it well for thy posterity , but take not the divels counsel , who will be putting thee upon some tricks in thy trade and slights in thy dealing ; such may go for wise men a while , but the prophet reads their destiny , ier. . . at his end he shall be a fool . 't is lawful to love our estate , life , liberty , but beware of sinful policy to save them . 't is no wisdome to shuffle with god , by denying his truth , or shifting of our duty to keepe correspondence with men ; he is a weak fencer that layes his soule at open guard to be stabbed and wounded with guilt , while he is lifting up his hands to save a broken head , our fear commonly meets us at that door by which we think to run from it . he that will save his life shall lose it as you love your peace , christians , be plain-hearted with god and man , and keep the kings high-way ; go the plain way of the command to obtain thy desire , and not leap over hedge and ditch to come a little sooner to the journeys end ; such commonly either meet with some stop that makes them come back with shame , or else put to venture their necks in some desperate leap . he is sure to come safer ( if not sooner ) home , that is willing to go a little about to keep god company . the historians observation is worth the christians remembrance : consilia callida primâ specie laeta , tractatu dura , eventu tristia , livius . crafty counsels promise faire at first , but prove more difficult in the managing , and in the end do pay the undertaker home with desperate sorrow . vse is satan so subtile ? o then think not to be too cunning for the devil , he 'll be too hard for thee at last , sin not with thoughts of an after-repentance ; it is possible thou meanest this at present : but doest thou think who sits down to play with this cheater , to draw out thy stock when thou pleasest ? alas , poor wretch , he has a thousand devices to carry thee on , and engage thee deeper , 'till he hath not left thee any tendernesse in thy conscience . as some have been served at play , intending only to venture a shilling or two , yet have by the secret witchery in gaming , played the very cloathes off their back before they had done ; o how many have thus sinned away all their principles , yea , profession it self , that they have not so much as this cloak left , but walk naked to their shame ? like children , who got into a boat , think to play near the shore , but are unawares by a violent gust carried down to the wide sea . o how know you that dallie with satan , but that at last you may ( who begin modestly ) be carried down to the broad sea of prophanenesse ? some men are so subtile to over-reach , and so cruel when they get men into their hands , that a man had better beg his bread then borrow of them . such a merchant is satan cunning to insinuate , and get the creature into his books , and when he hath him on the hip , no more mercy to be had at his hand , then the lambe may expect from the ravenous wolfe . vse study the wiles , and acquaint thy self with satans policy . paul takes it for granted , that every saint doth in some measure understand them ; we are not ignorant of his devices , cor. . . he is but an ill fencer that knows and observes nothing of his emies play ; many particular stratagems i have laid down already , which may help a little , and for thy direction in this study of , and enquiry into satans wiles , take this threefold counsel . first , take god into thy counsel . heaven over-looks hell . god at any time can tell thee , what plots are hatching there against thee . consider satan as he is gods creature , so god cannot but know him . he that makes the watch , knowes every pin in it . he formed this crooked serpent , though not the crookednesse of this serpent , and though satans way in tempting is as wonderful as the way of a serpent on a rock , yet god traceth him ; yea , knowes all his thoughts together . hell it self is naked before him , and this destroyer hath no covering . again , consider him as gods prisoner , who hath him fast in chaines , and so the lord , who is his keeper , must needs know whither his prisoner goes , who cannot stir without his leave . lastly , consider him as his messenger , for so he is , an evil spirit from the lord vexed saul , and he that gives him his errand , is able to tell thee what it is . go then and plough with gods heifer , improve thy interest in christ , who knows what his father knows , and is ready to reveal all that concernes thee to thee , joh. . . it was he who descried the devil coming against peter and the rest of the apostles , and faithfully revealed it to them , luke . before they thought of any such matter . through christs hands passe all that is transacted in heaven and hell . we live in dayes of great actions , deep counsels , and plots on all sides , and only a few that stand on the upper end of the world know these mysteries of state , all the rest know little more then pamphlet-intelligence : thus it is in regard of those plots which satan in his infernal conclave is laying against the soules of men , they are but a few that know any thing to purpose of satans designes against them ; and those are the saints from whom god cannot hide his own counsels of love , but sends his spirit to reveal unto them here , what he hath prepared for them in heaven , cor. . . and therefore much lesse will he conceal any destructive plot of satan from them . be intimately acquainted with thy own heart , and thou wilt the better know his design against thee , who takes his method of tempting , from the inclination and posture of thy heart . as a general walks about the city , and viewes it well , and then raiseth his batteries , where he hath the greatest advantage : so doth satan compasse , and consider the christian in every part before he tempts . lastly , be careful to reade the word of god with observation . in it thou hast the history of the most remarkable battels that have been fought by the most eminent worthies in christs army of saints , with this great warriour satan ; here thou mayest see how satan hath foiled them , and how they have recovered their lost ground . here you have his cabinet-counsels opened , there is not a lust which you are in danger of , but you have it descried , not a temptation which the word doth not arme you against . it is reported that a certain jew should have poisoned luther , but was happily prevented by his picture which was sent to luther , with a warning from a faithful friend , that he should take heed of such a man when he saw him , by which he knew the murderer , and escaped his hands . the word shewes thee , o christian , the face of those lusts , which satan employes to butcher thy precious soule ; by them is thy servant warned , saith david , psal . . . chap. v. wherein is shewed the subtilty of satan , as a troubler and an accuser for sin , where many of his wiles and policies to disquiet the saints spirits are discovered . the second general in which satan appears such a subtile enemy ; is in molesting the saints peace , and disquieting the saints spirit . as this holy spirits work is not only to be a sanctifier , but also a comforter , whose fruits are righteousnesse and peace , so the evil spirit satan is both a seducer unto sin , and an accuser for sin , a tempter and a troubler , and indeed in the same order . as the holy ghost is first a sanctifier , and then a comforter ; so satan first a tempter , then a troubler . josephs mistresse first tries to draw him to gratifie her lust , that string breaking she hath another to trounce him and charge him , and for a plea she hath his coat to cover her malice , nor is it hard for satan to pick some hole in the saints coat , when he walks most circumspectly . the proper seat of sin is the will , of comfort the conscience ; satan hath not absolute knowledge of , or power over these , ( being lock't up from any other but god ; and therefore what he doth , either in defiling temptations , or disquieting , is by wiles more then by open force , and he is not inferiour in troubling , to himself in tempting . satan hath as the serpent , away by himself ; other beasts , their motion is direct , right on , but the serpent goes a skue ( as we say ) winding and wreathing its body , that when you see a serpent creeping along , you can hardly discerne which way it tends ; thus satan in his vexing temptations hath many intricate policies , turning this way and that way , the better to conceale his designe from the saint , which will appear in these following methods . sect . i. first , he vexeth the christian by laying his brats at the saints door , and charging him with that which is his own creature , and here he hath such a notable art , that many dear saints of god are wofully hampered and dejected , as if they were the vilest blasphemers , and veriest atheists in the world : whereas indeed the cup is of his own putting into the sack , but so slily conveyed into the saints bosome , that the christian , though amazed and frighted at the sight of them , yet being jealous of his own heart , and unacquainted with satans tricks of this kind , cannot conceive how such motions should come there , ( if not bred in , and vomited out by his own naughty heart ) and so bears the blame of the sin himself , because he cannot finde the right father , mourning as one that is forlorn and cast off by god , or else ( saith he ) i should never have such vermine of hell creeping in my bosome , and here satan hath his end he proposeth ; for he is not so silly as to hope he should have welcome with such a horrid crue of blasphemous and atheistical thoughts in that soul , where he hath been denied when he came in an enticing way ; no , but his designe is by way of revenge , because the soul will not prostitute it selt to his lust otherways , therfore to haunt it and scare it with those imps of blasphemy ; as he served luther to whom he appeared , and when repulsed by him , went away and left a noisome stinch behinde him in the room . thus when the christian hath worsted satan in his more pleasing temptations , being madded , he belcheth forth this stinch of blasphemous motions to annoy and affright him , that from them the christian may draw some sad conclusion or other ; and indeed the christians sin lies commonly more in the conclusion , which he draws from them ( as that he is not a child of god ) then in the motions themselves . all the counsel therefore i shall give thee in this case , is to do with these motions , as you use to serve those vagrants and rogues that come about the countrey , whom , though you cannot keep from passing through your town , yet you look they settle not there , but whip them and send them to their owne home : thus give these motions the law , in mourning for them , resisting of them , and they shall not be your charge , ( yea , 't is like you shall seldomer be troubled with such guests , ) but if once you come to entertain them , and be satans nurse to them , then the law of god will cast them upon you . sect . ii. secondly , another wile of satan as a troubler , is in aggravating the saints sins , ( against which he hath a notable declamatory faculty ) not that he hates the sin , but the saint ; now in this , his chief subtilty is so to lay his charge , that it may seem to be the act of the holy spirit ; he knowes an arrow out of gods quiver wounds deep ; and therefore when he accuseth he comes in gods name : as suppose a childe were conscious to himselfe of displeasing his father , and one that owes him a spite ( to trouble him ) should counterfeit a letter from his father , and cunningly conveyes it into the sons hand , who receives it as from his father , wherein he chargeth him with many heavy crimes , disownes him , and threatens he shall never come in his sight , or have penny portion from him , the poor son ( conscious to himself of many undutiful carriages , and not knowing the plot ) takes on heavily , and can neither eate nor sleep for grief , here is a real trouble begot from a false and imaginary ground : thus satan observes how the squares go between god and his children , such a saint he sees tardy in this duty , faulty in that service , and he knows the christian is conscious of this , and that the spirit of god will also shew his distaste for these , both which prompts satan to draw a charge at length , raking up all the bloody aggravations he can think of , and give it in to the saint as sent from god. thus he taught jobs friends to pick up those infirmities , which drop't from him in his distresse , and shoot them back in his face , as if indeed they had been sent from god to declare him an hypocrite , and denounce his wrath for the same . quest . but how should we know the false accusations of satan from the rebukes of god and his spirit ? answ . first if they crosse any former act or work of the spirit in thy soule , they are satans , not the holy spirits . now you shall observe , satans scope in accusing the christian , and aggravating his sin , is to unsaint him , and perswade him he is but an hypocrite . o , saith satan , now thou hast shewen what thou art , see what a foule spot is on thy coat , this is not the spot of a childe ; whoever that was a saint commited such a sin after such a sort ? all thy comforts and confidence which thou hast bragg'd of , were false , i warrant you ; thus you see satan at one blow dasheth all in pieces . the whole fabrick of grace which god hath been rearing up many yeares in the soule , must now at one puffe of his malicious mouth be blown down , and all the sweet comforts with which the holy spirit hath seal'd up gods love , must be defaced with this one blot , which satan drawes over the faire copy of the saints evidence . well , soule , for thy comfort know , if ever the spirit of god hath begun a sanctifying or comforting work , causing thee to hope in his mercy , he never is , will , or can be the messenger to bring contrary newes to thy soule , his language is not yea and nay , but yea and amen for ever . indeed when the saint playes the wanton , he can chide , yea , will frown and tell the soule roundly of its sin , as he did david by nathan , thou art the man , this thou hast done , and paints out his sin with such bloody colours , as made davids heart melt , as it were , into so many drops of water : but that shall not serve his turn , he tells him what a rod is steeping for him ( that shall smart to purpose , ) one of his own house , no other then his darling son shall rise up against him , that he may the more fully conceive how ill god took the sin of him , a childe , a saint , when he shall know what it is to have his beloved childe traiterously invade his crown , and unnaturally hunt for his precious life ; yet not a word all this while is heard from nathan teaching david to unsaint himself , and call in question the work of god in his soule . no , he had no such commission from god , he was sent to make him mourne for his sin , not from his sin to question his state which god had so oft put out of doubt . secondly , when they asperse the riches of gods grace , and so charge the christian , that withal they reflect upon the good name of god , then they are not of the holy spirit , but from satan . when you finde your sins so represented and aggravated to you , as exceeding either the mercy of gods nature , or the grace of his covenant , hic se aperit diabolus : this comes from that foule liar . the holy spirit is christs spokesman to commend him to souls , and to wooe sinners to embrace the grace of the gospel , and can such words drop from his sacred lips , as should break the match , and sink christs esteem in the thoughts of the creature ? you may know where this was minted . when you hear one commend another for a wise or good man , and at last come in with a but that dasheth all , you will easily think he is no friend to the man , but some slie enemy that by seeming to commend , desires to disgrace the more : thus when you finde god represented to you as merciful and gracious , but not to such a great sinner as you , to have power and strength , but not able to save thee , you may say , avant satan , thy speech bewrayeth thee . sect . iii. thirdly , another wile of satan lies in cavilling at the christians duties and performances , by which he puts him to much toil and trouble . he is at church assoon as thou canst be , christian , for thy heart , yea , he stands under thy closet-window , and heares what thou sayest to god in secret , all the while studying how he may commence a suit against thee from thy duty ; like those that come to sermons to carp and catch at what the preacher saith , that they may make him an offender for some word or other mis-placed ; or like a cunning opponent in the schooles , while his adversary is busie in reading his position , he is studying to confute it ; and truly satan hath such an art at this , that he is able to take our duties in pieces , and so disfigure them that they shall appear formal , though never so zealous , hypocritical , though enricht with much sincerity . when thou hast done thy duty , christian , then stands up this sophister to ravel out thy work , there ( will he say ) thou playedst the hypocrite , zealous , but serving thy self , here wandring , there nodding ; a little further puft up with pride , and what wages canst thou hope for at gods hands , now thou hast spoil'd his work , and cut it all out into chips ? thus he makes many poor soules lead a weary life , nothing they do but he hath a fling at , that they know not whether best pray or not , heare or not ; and when they have prayed and heard , whether it be to any purpose or not : thus their souls hang in doubt , and their dayes passe in sorrow , while their enemy stands in a corner , and laughs at the cheat he hath put upon them ; as one , who by putting a counterfeit spider into the dish , makes those that sit at table either out of conceit with the meat , that they dare not eat , or afraid of themselves if they have eaten , lest they should be poisoned with their meat . quest . but you will say , what will you have us do in this case to withstand the cavils of satan , in reference to our duties ? first , let this make thee more accurate in all thou doest : 't is the very end god aimes at in suffering satan thus to watch you , that you his children might be the more circumspect , because you have one over-looks you , that will be sure to tell tales of you to god , and accuse thee to thy own self . doth it not behove thee to write thy copy faire , when such a critick reades and scans it over ? doth it not concern thee to know thy heart well , to turn over the scriptures diligently , that thou mayest know the state of thy soule-controversie in all the cases of conscience thereof , when thou hast such a subtile opponent to reply upon thee ? secondly , let it make thee more humble . if satan can charge thee with so much in thy best duties , o what then can thy god do ! god suffers sometimes the infirmities of his people to be known by the wicked , ( who are ready to check and frump them for them ) for this end , to humble his people , how much more low should these accusations of satan , which are in a great part too true , lay us before god ? thirdly , observe the fallacy of satans argument , which discovered , will help thee to answer his cavil : the fallacy is double . first , he will perswade thee that thy duty and thy self are hypocritical , proud , formal , &c , because something of these sins are to be found in thy duty : now , christian , learn to distinguish between pride in a duty , and a proud duty , hypocrisie in a person and an hypocrite , wine in a man and a man in wine . the best of saints have the stirrings of such corruptions in them and in their services ; these birds will light on an abrahams sacrifice , but comfort thy self with this , that if thou findest a party within thy bosome pleading for god , and entering its protest against these , thou and thy services are evangelically perfect . god beholds these as the weaknesses of thy sickly state here below , and pities thee , as thou wouldest do thy lame childe ; how odious is he to us that mocks one for natural defects , a blear eye , or a stammering tongue ? such are these in thy new nature . observable is that in christs prayer against satan , zech. . . the lord said unto satan , the lord rebuke thee , is not this a brand pluck't out of the fire ? as if christ had said , lord , wilt thou suffer this envious spirit to twit thy poor childe with , and charge him for those infirmities that cleave to his imperfect state ? he is but new pluck't out of the fire . no wonder there are some sparks unquencht , some corruption unmortified , some disorders unreformed in his place and calling , and what christ did for joshuah , he doth uncessantly for all his saints , apologizing for their infirmities with his father . secondly , his other fallacy is in arguing from the sin that is in our duties , to the non-acceptance of them . will god , saith he , think'st thou , take such broken groates at thy hand ? is he not a holy god ? now here , ( christian ) learn to distinguish and answer satan . there is a double acceptance . there is an acceptance of a thing by way of payment of a debt , and there is an acceptance of a thing offered as a token of love , and testimony of gratitude . he that will not accept of broken money , or half the summe for payment of a debt : the same man , if his friend sends him , though but a bent six pence , in token of his love , will take it kindly . 't is true ( christian ) the debt thou owest to god must be paid in good and lawful money , but ( for thy comfort ) here christ is thy pay-master ; send satan to him , bid him bring his charge against christ , who is ready at gods right hand to clear his accounts , and shew his discharge for the whole debt ; but now thy performances and obedience come under another notion , ( as tokens of thy love and thankfulnesse to god , ) and such is the gracious disposition of thy heavenly father , that he accepts thy mite : love refuseth nothing that love sends . 't is not the weight or worth of the gift , but the desire of a man is his kindnesse . sect . iv. a fourth wile of satan as a troubler , is to draw the saint into the depths of despair , under a specious pretence of not being humbled enough for sin . this we finde singled out by the apostle for one of the devils fetches . we are not ignorant ( saith he ) of his devices . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his sophistical reasonings . satan sets much by this slight ; no weapon oftener in his hand : where is the christian that hath not met him at this door ? here satan findes the christian easie to be wrought on , the humours being stirr'd to his hand , while the christian of his own accord complains of the hardnesse of his heart , and is very prone to believe any , who comply with his musing thoughts ; yea , thinks every one flatters him , that would perswade him otherwise . 't is easier to die that soul into black , which is of a sad colour already , then to make such a one take the lightsome tincture of joy and comfort . quest . but how shall i answer this subtile enemy , when he thus perplexeth my spirit , with not being humbled enough for sin , & c ? answ . i answer as to the former , labour to spie the fallacy of his argument , and his mouth is soon stop't . first , satan argues thus : there ought to be a proportion between sin and sorrow : but there is no proportion between thy sins and thy sorrow : therefore thou art not humbled enough . what a plausible argument is here at first blush ? for the major , that there ought to be a proportion between sin and sorrow , this satan will shew you scripture for . manasseh was a great sinner , and an ordinary sorrow will not serve his turne ; he humbled himself greatly before the lord. now ( saith satan ) weigh thy sin in the balance with thy sorrow ; art thou as great a mourner as thou hast been a sinner ? so many yeares thou hast waged war against the almighty , making havock of his lawes , loading his patience till it groaned again , raking in the sides of christ with thy bloody dagger ( while thou didst grieve his spirit , and reject his grace ▪ ) and doest think a little remorse ( like a rolling cloud letting fall a few drops of sorrow ) will now be accepted ? no , thou must steep in sorrow as thou hast soak't in sin . now to shew you the fallacy , we must distinguish of a twofold proportion of sorrow . first , an exact proportion of sorrow to the inherent nature and demerit of sin . secondly , there is a proportion to the law and rule of the gospel . now the first is not a thing feasible , because the injury done in the least sin is infinite , because done to an infinite god ; and if it could be feasible , yet according to the tenour of the first covenant it would not be acceptable ; because it had no clause to give any hope for an after-game by repentance ; but the other which is a gospel-sorrow , this is indeed repentance unto life , ( both given by the spirit of the gospel , and to be tried by the rule of the gospel . ) this is given for thy relief . as you see sometimes in the high-way ( where the waters are too deep for travellers , ) you have a foot-bridge or causey , by which they may scape the flood , and safely passe on ; so that none but such as have not eyes , or are drunk , will venture to go through the waters , when they may avoid the danger . thou art a dead man , if thou think to answer thy sin with proportionable sorrow , thou wilt soon be above thy depth , and quackle thy self with thy own teares , but never get over the least sin thou committedst ; go not on therefore as thou lovest thy life , but turn aside to this gospel-path , and thou escapest the danger . o you tempted soules , when satan saith you are not humbled enough , see where you may be relieved ; i am a romane , ( saith paul , ) i appeal to cesar . i am a christian , ( say ) i appeal to christs law ; and what is the law of the gospel concerning this ? heart-sorrow is gospel-sorrow ; they were pricked in their heart , and peter ( like an honest chirurgion ) will not keep these bleeding patients longer in pain with their wounds open ; but presently claps on the healing plaister of the gospel ; believe in the lord jesus . now a prick to the heart is more then a wound to the conscience . the heart is the seat of life . sin wounded there lies a dying . to do any thing from the heart makes it acceptable , eph. . . now ▪ poor soul , hadst thou sate thus long in the devils stocks , if thou hadst understood this aright ? doth thy heart clear or condemn thee , when in secret thou art bemoaning thy sin before god ? if thy heart be false i cannot help you , no , not the gospel it self , but if sincere , thou hast boldnesse with god. a second argument satan useth , is this : he whose sorrow falls short of theirs , that never truly repented , he is not humbled enough : but , soul , thy sorrow falls short of some , that never truly repented ; ergo. well , the first proposition is true , but how will satan prove his minor ? thus , ahab he took on for his sin , and went in sack-cloth . judas he made bitter complaint . o ( saith satan ) didst thou not know such a one that lay under terrour of conscience , walking in a sad mournful condition so many moneths , and every one took him for the greatest convert in the countrey ? and yet he at last fell foully , and proved an apostate ; but thou never didst feel such smart , passe so many weary nights and days in mourning and bitter lamentation as he hath done , therefore thou fallest short of one that fell short of repentance . and truly this is a sad stumbling block to a soul in an houre of temptation . like a ship sunk in the mouth of the harbour , which is more dangerous to others then if it had perisht in the open sea . there is lesse scandal by the sins of the wicked , who sink ( as it were ) in the broad sea of profanenesse , then in those who are convinced of sin , troubled in conscience , and miscarry so near the harbour , within sight , as it were , of saving grace . tempted soules can hardly get over these without dashing . am i better then such a one that proved naught at last ? now to help thee a little to finde out the fallacy of this argument , we must distinguish between the terrours that accompany sorrow , and the intrinsecal nature of this grace . the first which are necessary may be separated from the other , as the raging of the sea , which is caused by the winde from the sea , when the winde is down . from this distinction take two conclusions . first , one may fall short of an hypocrite in the terrours that sometimes accompany sorrow , and yet have the truth of this grace , which the other with all his terrours wants . christians run into many mistakes , by judging rather according to that which is accessary , then that which is essential to the nature of duties and graces . sometimes thou hearest one pray with a moving expression ( while thou canst hardly get out a few broken words in duty , ) and thou art ready to accuse thy self and to admire him ; as if the gilt of the key made it open the door the better ; thou seest another abound with joy which thou wantest , and are ready to conclude his grace more and thine lesse , whereas thou mayest have more real grace , only thou wantest a light to shew thee where it lies . take heed of judging by accessaries , perhaps thou hast not heard so much of the ratling of the chains of hell , nor in thy conscience the out-cries of the damned , to make thy flesh tremble , but hast thou not seen that in a bleeding christ which hath made thy heart melt and mourne , yea , loath and hate thy lusts more then the devil himself ? truly ( christian ) 't is strange , to hear a patient complain of his physician , ( when he findes his physick work effectually , to the evacuating of his distempered humours , and the restoring his health ) meerly because he was not so sick as some others with the working of it ; soule , thou hast more reason to be blessing god that the convictions of his spirit wrought so kindly on thee , to effect that in thee , without those terrours which have cost others so dear . secondly , this is so weak an argument , that contrariwise the more the terrours are , the lesse the sorrow is for sin while they remain . these are indeed preparatory sometimes to sorrow , they go before this grace , as austere john before meek jesus . but as john went down when christ went up , his increase was johns decrease ; so as true godly sorrow goes up , these terrours go down . as the winde gathers the clouds , but those clouds seldom melt into a set rain , until the winde falls that gathered them : so these terrours raise the clouds of our sins in our consciences , but when these sins melt into godly sorrow , this layes the storme presently ; indeed , as the loud windes do blow away the raine , so these terrours do keep off the soule from this gospel-sorrow . while the creature is making an out-cry , 't is damn'd ▪ 't is damn'd , it is taken up so much with the feare of hell , that sin as sin , ( which is the proper object of godly sorrow ) is little look't on or mourned for . a murderer condemned to die , is so possest with the feare of death , and thought of the gallowes , that there lies the slaine body ( it may be ) before him , unlamented by him : but when his pardon is brought , then he can bestow his teares freely on his murdered friend ; they shall look on him whom they have pierced , and mourne . faith is the eye , this eye ( beholding its sin piercing christ , and christ pardoning its sin ) affects the heart , the heart affected sighes , these inward clouds melt and run from the eye of faith in tears : and all this is done when there is no tempest of terrour upon the spirit , but a sweet serenity of love and peace : and therefore , christian , see how satan abuseth thee , when he would perswade thee thou art not humbled enough , because thy sorrow is not attended with these legal sorrowes . chap. vi. a brief application of the second branch of the point , viz. of satans subtilty as a troubler and accuser for sin . vse is satan so subtile to trouble the saints peace ? this proves them to be the children of satan , who shew the same art and subtilty in vexing the spirits of the saints , as doth their infernal father : not to speak of bloody persecutors , who are the devils slaughter-slaves to butcher the saints , but of those who more slily trouble and molest the saints peace . first , such as rake up the saints old sins , which god hath forgiven and forgotten , ( meerly to grieve their spirits and bespatter their names , ) these shew their divellish malice indeed , who can take such pains to travel many yeares back , that they may finde a handful of dirt to throw on the saints face . thus shimei twitted david , come out thou bloody man. when you that feare god meet with such reproaches , answer them as beza did the papists , who for want of other matter charged him for some wanton poems penn'd by him in his youth , hi homunciones invident mihi gratiam dei. these men ( said he ) grudge me the pardoning mercy of god. secondly , such as watch for the saints halting , and catch at every infirmity to make them odious and themselves merry . 't is a dreadful curse such bring upon themselves ; ( though they little think of it , ) no lesse then amaleks , the remembrance of whose name , god threatened to blot from under heaven ; why , what had amalek done to deserve this ? they smote the hindermost , those that were feeble , and could not march with the rest . and was it so great a cruelty to do this ? much more to smite with the edge of a mocking tongue the feeble in grace . thirdly , such who father their sins upon the saints , thus ahab calls the prophet the troubler of israel , when it was himself and his fathers house . what a grief was it , think you to moses his spirit , for the israelites to lay the blood of those that died in the wildernesse at his door ? whereas ( god knows ) he was their constant baile , when at any time gods hand was up to destroy them : and this is the charge which the best of gods servants in this crooked generation of ours lie under : we may thank them ( say the profane ) for all our late miseries in the nation : we were well enough till they would reforme us . o for shame , blame not the good physick that was administred , but the corrupt body of the nation that could not bear it . fourthly , such as will themselves sin , meerly to trouble the saints spirit . thus rabshakeh blasphemed , and when desired to speak in another language , he goes on the more to grieve them . sometimes you shall have a profane wretch ( knowing one to be consciencious , and cannot brook to hear the name of god taken in vain , or the ways of god flouted , ) will on purpose fall upon such discourse as shall grate his chaste eares , and trouble his gracious spirit , such a one strikes father and childe at one blow , think it not enough to dishonour god , except the saint stands by to see and heare the wrong done to his heavenly father . vse secondly , this may afford matter of admiration and thankfulnesse to any of you , ( o ye saints ) who are not at this day under satans hatches . is he so subtile to disquiet , and hast thou any peace in thy conscience ? to whom art thou beholden for that serenity that is on thy spirit ? to none but thy god , under whose wing thou sittest to warme and safe . is there not combustible matter enough in thy conscience for his sparks to kindle ? perhaps thou hast not committed such bloody sins as others : that 's not the reason of thy peace , for the least is big enough to damne , much more to trouble thee . thou hast not grossely fallen ( may be ) since conversion , that 's rare , ( if thou beest of long standing ) yet the ghosts of thy unregenerate sins might walk in thy conscience : thou hast had many testimonies of gods favour , hast thou not ? who more then david ? yet he at a losse sometimes learning to spell his evidences , as if he could never have read them . the sense of gods love comes and goes with the present tast . he that is in the dark ( while there ) sees not the more for former light . o bless god for that light which shines in at thy window ; satan is plotting to undermine thy comfort every day . this thief sees thy pleasant fruits as they hang , and his teeth water at them , but the wall is too high for him to climbe ; thy god keeps this serpent out of thy paradise . 't is not the grace of god in thee , but the favour of god , as a shield about thee , defends thee from the wicked one . vse thirdly , let satans subtilty to molest your peace , make thee , ( o christian ) more wise and wary , thou hast not a fool to deale with , but one that hath wit enough to spill thy comfort , and spoil thy joy , if not narrowly watch't , this is the dainty bit he gapes for ; 't is not harder to keep the flies out of your cup-boards in summer , from tainting your provision , then satan out of your consciences ; many a sweet meal hath he robbed the saints of , and sent them supperlesse to bed ; take heed therefore that he roams not thine away also . chap. vii . containing some directions , tending to entrench and fortifie the christian against the assaults and wiles of the devil , as a troubler of the soules peace . quest . how shall i stand in a defensive posture ( may the christian say ) against these wiles of satan as a troubler ? sect . i. first , if thou wouldest be guarded from him as a troubler , take heed of him as a seducer . the hast of satans hatchet , ( with which he lies chopping at the root of the christians comfort ) is commonly made of the christians wood : first , he tempts to sin , and then for it . satan is but a creature , and cannot work without tooles , he can indeed make much of a little , but not any thing of nothing ( as we see in his assaulting of christ , where he troubled himself to little purpose , because he came and found nothing in him . though the devil throws the stone , yet 't is the mud in us which royles our comforts . 't was in vaine for the philistines to fall on samson till his lock was cut : take heed therefore of yielding to his enticing motions ; these are the stumbling block , at which he hopes thou'lt break thy shins , and bruise thy conscience , which once done , let him alone to spin out the cure . indeed a saints flesh heals not so easily as others : drink not of the devils wassel , there is poison in the cup , his wine is a mocker , look not on it as it sparkles in the temptation ; what thou drinkest down with sweetnesse , thou wilt be sure to bring up again as gall and wormwood . above all sins , take heed of presumptuous ones , thou art not out of the danger of such . sad stories we have of saints falls , and what follows ? then , take him jailor , ( saith god , ) deliver such a one unto satan ; and if a saint be the prisoner , and the devil the keeper , you may guesse how he shall be used . o how he will teare and rend thy conscience ! though that dreadful ordinance is not used ( as it should be ) in the church , yet gods court sits , and if he excommunicate a soule from his presence , he falls presently into satans clutches . well , if through his subtilty thou hast been overtaken , take heed thou stayest not in the devils quarters : shake the viper off thy hand , ply thee to thy chirurgeon : green wounds cure best , but if thou neglectest , and the winde get to it , thy conscience will soon fester . ahab ( we read ) was wounded in battel , and was loath to yield to it , ( it is said ) he was held up in his chariot , but he died for it : when a soule hath received a wound , committed a sin , satan labours to boulster him up with flattering hopes , holds him up , as it were , in his chariot against god ; what yield for this ? afraid for a little scratch , and lose the spoile of thy future pleasure for this ? o take heed of listening to such counsel , the sooner thou yieldest , the fairer quarter thou shalt have . every step in this way sets thee further from thy peace . a rent garment is catch't by every naile , and the rent made wider . renew therefore thy repentance speedily , whereby this breach may be made up , and worse prevented , which else will befall thee . sect . ii. ly , study that grand gospel-truth of a souls justification before god , acquaint thy self with this in all its causes ; the moving cause , the free mercy of god , being justified freely by his grace , the meritorious , which is the blood of christ ; and the instrumental , faith , with all the sweet priviledges that flow from it . an effectual door once open'd to let the soul into this truth , would not only spoil the popes market ( as gardner said ) but the devils also ; when satan coms to disquiet the christians peace , ( for want of a right understanding here ) he is soon worsted by his enemy : as the silly hare which might escape the dogs in some covert or burrough that is at hand , but ( trusting to her heels ) is by the print of her owne feet and sent , which she leaves behinde , followed , till at last ( weary and spent ) she falls into the mouth of them . in all that a christian doth , there is a print of sinful infirmity , and a sent by which satan is enabled to trace and pursue him over hedge and ditch , this grace and that duty , till the soule , not able to stand before the accusation of satan , is ready to fall down in despair at his feet : whereas here 's a hiding place , whither the enemy durst not come , the clefts of the rock , the hole of the staires , which this truth leads unto . when satan chargeth thee for a sinner , perhaps thou interposest thy repentance and reformation , but soon art beaten out of those works , ( when thou art shewen the sinful mixtures that are in them ) whereas this truth would choak all his bullets , that thou believest on him who hath said , not unto him that worketh , but unto him that believeth on him that justifieth the ungodly , his faith is imputed for righteousnesse . get therefore into this tower of the gospel-covenant , and rowle this truth , ( as she that stone on the head of abimelech ) on the head of satan . sect . iii. thirdly , be sure ( christian ) thou keepest the plains . take heed that satan coop thee not up in some straits , where thou canst neither well fight , nor flie . such a trap the egyptians hoped they had the israelites in , when they cried , they are entangled , they are entangled . there are three kindes of straits wherein he labours to entrap the christians ; nice questions , obscure scriptures , and dark providences . first , he labours to puzzle him with nice and scrupulous questions , ( on purpose to retard the work , and clog him in his motion ) that meeting with such intricacies in his christian course , which he cannot easily resolve , thereby he may be made , either to give over , or go on heavily : therefore we have particular charge not to trouble the weak heads of young converts with doubtful disputations . sometimes satan will be asking the soul , how it knowes its election : and where he findes one not so fully resolved , as to dare to own the same , he frames his argument against such a ones closing with christ and the promise ; as if it were presumption to assume that , ( which is the only portion of the elect ) before we know our selves of that number . now , christian , keep the plains and thou art safe . 't is plain ; we are not to make election a ground for our faith , but our faith and calling a medium or argument to prove our election . election indeed is first in order of divine acting . god chooseth before we beleeve ; yet faith is first in our acting . we must believe before we can know we are elected , yea , by believing we know it . the husbandman knowes 't is spring by the sprouting of the grasse , though he hath no astrology to know the position of the heavens ; thou mayest know thou art elect , as surely by a work of grace in thee , as if thou hadst stood by gods elbowe when he writ thy name in the book of life . it had been presumption for david to have thought he should have been king , till samuel anointed him , but then none at all ; when thou believest first , and closest with christ , then is the spirit of god sent to anoint thee to the kingdom of heaven : this is that holy oyle which is poured upon none but heires of glory ; and 't is no presumption to reade what gods gracious purpose was towards thee of old , when he prints those his thoughts , and makes them legible in thy effectual calling ; here thou doest not go up to heaven , and pry into gods secrets , but heaven comes down to thee , and reveals them . again , he will ask the christian what was the time of his conversion ; art thou a christian ( will he say ) and dost thou not know when thou commencedst ? now keep the plains , & content thy self with this , that thou seest the streams of grace , though the time of thy conversion be like the head of nylus , not to be found . god oft comes betimes , before grosse sins have deflowered the soule , and steals into the creatures bosome without much noise . in such a case satan doth but abuse thee when he sends thee on this errand ; you may know the sun is up , though you did not observe when it rose . again , what will become of thee ( saith satan ) if god should bring thee into such an affliction on trial , when thou must burn or turn , or when all thy outward estate shall be rent from thee , no meal in the barrel , no money in the purse ; darest thou have so good an opinion of thy selfe , as to think that thy faith will hold out in such an houre of temptation ? it thou hast but half an eye , christian , thou mayest see what satan drives at : this is an ensnaring question ; by the feare of future troubles he labours to bring thee into a neglect of thy present duty , and indispose thee also for such a stare whenever it falls . if a man hath much businesse to do on the morrow , 't is his wisdom to discharge his minde thereof , ( when composing to sleep ) lest the thoughts thereof break his rest , and make him the more unfit in the morning . the lesse rest the soule hath in god and his promise concerning future events , the lesse strength it will finde to beare them when the pinch comes . when therefore thou art molested with such feares , pacifie thy heart with these three plain conclusions . first , every event is the product of gods providence , not a sparrow , much lesse a saint falls to the ground by poverty , sicknesse , persecution , &c. but the hand of god is in it . secondly , god hath put in caution he will never leave thee , nor forsake thee . he that enables thee in one condition , will in another . god learns his servants their whole trade . grace is an universal principle . at the first moment of thy spiritual life suffering grace was infused as well as praying grace . thirdly , god is wise to conceale the succours he intends in the several changes of thy life , that so he may draw thy heart into an entire dependance on his faithful promise . thus to try the mettal of abrahams faith he let him go on , till his hand was stretch't forth , and then he comes to his rescue . christ sends his disciples to sea , but stayes behinde himself , on a design to try their faith , and shew his love . comfort thy self therefore with this , though thou seest not thy god in the way , yet thou shalt finde him in the end . secondly , satan perplexeth the tender consciences of doubting christians with obscure scriptures , whose sense lies too deep for their weak and distempered judgements , readily to finde out , and with these he hampers poor soules exceedingly ; indeed as melancholy men delight in melancholy walks , so doubting soules most frequent such places of scripture in their musing thoughts , as encrease their doubts ; how many have i known that have look't so long on those difficult places , heb. . . heb. . . ( which passe the understanding , as a swift stream the eye , so that the sense is not perceived without great observation , ) till their heads have turned round , and they at last ( not able to untie the difficulties , ) have fallen down into despairing thoughts and words of their own condition , crying out , o they have sinned against knowledge of the truth , and therefore no mercy remains for them ; who if they would have refreshed their understandings by looking off these places , ( whose engraving is too curious to be long pored on by a weak eye , ) they might have found that in other scriptures plainly exprest , which would have enabled them , as through a glasse , more safely to have viewed these ? therefore , christian , keepe the plaines ; thou mayest be sure 't is thine enemy that gives thee such stones to break thy teeth , when thy condition calls rather for bread and wine , such scriptures , i mean , as are most apt to nourish thy faith , and cheere thy drooping spirit . when thou meetest such plain scriptures which speak to thy case , go over where it is fordable , and do not venture beyond thy depth . art thou afraid because thou hast sinned since the knowledge of the truth , and therefore no sacrifice remains for thee ? see david and peters case , how it patterns thine , and left upon record that their recovery may be a key in thine hand to open such places as these ; mayest thou not safely conclude from these , this is not their meaning , that none can be saved that sin after knowledge ? indeed in both those places , it is neither meant of the falls of such as ever had true grace , nor of a falling away in some particular acts of sin , but of a total universal falling away from the faith , ( the doctrine of it as well as seeming practice of it . ) now if the root of the matter were ever in thee , other scriptures will first comfort thee against those particular apostasies into which thou hast relapsed , by sweet promises inviting such to return , and precedents of saints , who have had peace spoken to them after such folly , and also they will satisfie thee against the other , by giving full security to thy faith , that thy little grace shall not die , being immortal , though not in its proper essence , because but a creature , yet by covenant , as it is a childe of promise . thirdly , dark providences . from these satan disputes against gods love to , and grace in a soule . first , he got a commission to plunder job of his temporal estate , and bereave him of his chilchildren , and then labours to make him question his spiritual estate and sonship : his wife would have him entertain hard thoughts of god , ( saying , curse god and die , ) and his friends as hard thoughts of himself , ( as if he were an hypocrite ) and both upon the same mistake , as if such an afflicted condition and a gracious state were inconsistent . now ( christian ) keep the plaines , and neither from this charge god foolishly for thine enemy , nor thy self as his . reade the saddest providence with the comment of the word , and thou canst not make such an harsh interpretation . as god can make a streight line with a crooked stick , be righteous when he useth wicked instruments ; so also gracious when he dispenseth harsh providences . joseph kept his love , when he spake roughly to his brethren . i do not wonder that the wicked think they have gods blessing , because they are in the warme sun : alas , they are strangers to gods counsels , void of his spirit , and sensual , judging of god and his providence , by the report their present feeling makes of them ; like little children , who think every one loves them that gives them plums . but 't is strange , that a saint should be at a losse for his afflicted state , when he hath a key to decipher gods character : christian , hath not god secretly instructed thee by his spirit from the word , how to reade the short-hand of his providence ? doest not thou know that the saints afflictions stand for blessings ? every son whom he loves he corrects ; and prosperity in a wicked state , must it not be read a curse ? doth not god damne such to be rich , honourable , victorious in this world , as well as to be tormented in another world ? god gives them more of these then they seem to desire sometimes , and all to binde them faster up in a deep sleep of security , as jael served sisera , he shall have milk though he asked but water , that she might naile him the surer to the ground . milk having a property ( as some write ) to encline to sleep . sect . iv. fourthly , be careful to keep thy old receits which thou hast had from god for the pardon of thy sins . there are some gaudy dayes , and jubilee-like festivals , when god comes forth clothed with the robes of his mercy , and holds forth the scepter of his grace more familiarly to his children then ordinary , bearing witnesse to their faith , sincerity , &c. and then the firmament is clear , not a cloud to be seen to darken the christians comfort . love and joy are the soules repast and pastime , while this feast lasts . now when god withdrawes , and this chear is taken off , satans work is how he may deface and weare off the remembrance of this testimony , which the soule so triumphs in for its spiritual standing , that he may not have it as an evidence when he shall bring about the suite again , and put the soule to produce his writings for his spiritual state , or renounce his claim . it behoves thee therefore to lay them up safely ; such a testimony may serve to non-suit thy accuser many yeares hence ; one affirmative from gods mouth for thy pardoned state , carries more weight ( though of old date ) then a thousand negatives from satans . davids songs of old spring in with a light to his soule in his midnight-sorrowes . quest . but what counsel would you give me ( saith the distressed soul , ) who cannot fasten on my former comforts , nor dare to vouch those evidences , which once i thought true ? i finde indeed there have been some treaties of old between god and my soule ; some hopes i have had , but these are now so defaced and interlined with back-slidings , repentances , and falls again , that now i question all my evidences , whether true or counterfeit , what should one in this case do ? answ . first , renew thy repentance , as if thou hadst never repented . put forth fresh acts of faith , as if thou hadst never believed . this seriously done will stop satans mouth with an unexpected answer . let him object against thy former actings as hypocritical , what can he say against thy present repenting and beleeving , which if true , sets thee beyond his shot . it will be harder for satan to disprove the present workings of gods gracious spirit , whilest the impressions thereof are fresh , then to pick an hole in thy old deeds and evidences . acts are transient , and as wicked men look at sins committed many yeares since , as little or none , by reason of that breadth of time which interposeth ; so the christian upon the same account stands at great disadvantage , to take the true aspect of those acts of grace , which so long ago passed between god and him , though sometimes even these are of great use . as god can make a sinner possesse the sins of his youth , as if they were newly acted to his terrour in his old age ; so god can present the comforts and evidences which of old the saint received , with those very thoughts he had then of them , as if they were fresh and new . and therefore secondly ; if yet he haunts thee with the feares of thy spiritual estate , ply thee to the throne of grace , and beg a new copy of thy old evidence , which thou hast lost . the original is in the pardon-office in heaven , whereof christ is master ; if thou beest a saint thy name is upon record in that court ; make thy moane to god , heare what newes from heaven , rather then listen to the tales which are brought by thine enemie from hell . did such reason lesse with satan , and pray over their feares more to god , they might sooner be resolved . can you expect truth from a liar , and comfort from an enemy ? did he ever prophesie well of believers ? was not job the devils hypocrite , whom god vouch't for a non-such in holinesse , and prov'd him so at last ? if he knew thou wert a saint , would he tell thee so ? if an hypocrite , he would be as loath thou shouldest know it ; turn thy back therefore on him , and go to thy god : feare not , but sooner or later he will give his hand again to thy certificate . but look thou doest not rashly passe a censure on thy self , because a satisfactory answer is not presently sent at thy desire ; the messenger may stay long , and bring good newes at last . thirdly , shun battel with thine enemy while thou art in a fitter posture ? and that thou mayest draw into thy trenches , and make an honourable retreat into those fastnesses and strengths , which christ hath provided for his sick and wounded souldiers . now there are two places of advantage into which deserted souls may retire ; the name of god , and the absolute promises of the gospel ; these i may call the faire havens , which are then chiefly of use , when the storme is so great that the ship cannot live at sea . o , saith satan , doest thou hope to see god ? none but the pure in heart shall be blest with that vision . think'st thou to have comfort ? that is the portion of the mourners in spirit . now , soule , though thou canst not say ( in the hurry of temptation ) thou art the pure and the mourner in spirit , yet then say thou believest god is able to work these in thee , yea , hath promised such a mercy to poor sinners , 't is his covenant , ( he will give a new heart , a clean heart , a soft heart , ) and here i wait , knowing , as there was nothing in the creature to move the great god to make such promises ; so there can be nothing in the creature to hinder the almighty his performance of them , where and when he pleaseth . this act of faith , accompanied with a longing desire after that grace thou canst not yet finde , and an attendance on the meanes , though it will not fully satisfie all thy doubts , ( may be ) yet will keep thy head above water , that thou despairest not ; and such a shore thou need'st in this case , or the house falls . fourthly , if yet satan dogs thee , call in help , and keep not the devils counsel . the very strength of some temptations lies in the concealing of them , and the very revealing of them to some faithful friend , ( like the opening and pricking of an imposthume ) gives the soule present ease : satan knowes this too well ; and therefore , as some thieves , when they come to rob an house , either gagge them in it , or hold a pistol to their breast , frighting them with death , if they cry or speak : thus satan that he may more freely rifle the soule of its peace and comfort , over-awes it so , that it dares not disclose his temptation . o , saith satan , if thy brethren or friends know such a thing by thee , they 'l cast thee off , others will hoote at thee . thus many a poor soul hath been kept long in its pangs by biting them in ; thou losest ( christian ) a double help by keeping the devils secret , the counsel and prayers of thy fellow-brethren ; and what an invaluable losse is this ? chap. viii . of the saints victory over their subtile enemy , and whence it is that creatures so over-match't should be able to stand against satans wiles . the second branch of the apostles argument followes , to excite them the more vigourously to their armes ; and that is from the possibility , yea , certainty of standing against this subtile enemie , if thus arm'd , that ye may be able to stand against the wiles of the devil . so that this gives the apostles argument its due temperament : for he meant not to scare them into a cowardly flight , or sullen despaire of victory , when he tells them their enemy is so subtile and politick : but to excite them to a vigourous resistance , from the assured hope of strength to stand in battel , and victoriously after it ; which two i conceive are comprehended in that phrase , ( standing against the wiles of satan . sometimes to stand implies a fighting posture ; so verse . sometimes a conquering posture , job . . i know that my redeemer liveth , and that he shall stand at the latter day upon the earth . that earth which was the field , where all the bloody battels were fought betwixt him and satan , on it shall he stand , when not an enemy shall dare to shew his head . so that taking both these in : the observation is , satan with all his wits and wiles shall never vanquish a soule arm'd with true grace ; nay , he that hath this armour of god on , shall vanquish him . look into the word , you shall not finde a saint , but hath been in the list with him , sifted and winnowed more or lesse by this enemy , yet at last we finde them all coming off with an honourable victory : as in david , job , peter , paul , who were the hardest put to it of any upon record , and lest some should attribute their victory to the strength of their inherent grace , above other of their weaker brethren , you have the glory of their victories appropriated to god , in whom the weak are as strong as the strongest . we shall give a double reason of this truth , why the christian who seemes to be so over-match't , is yet so unconquerable . first , the curse that lies upon satan and his cause . gods curse blasts whereever it comes . the canaanites with their neighbour-nations were bread for israel , though people famous for warre ; and why ? they were cursed nations . the egyptians a politick people ; let us deal wisely , ( say they ) yet being cursed of god ; this lay like a thorne at their heart , and was at last their ruine ; yea , let the israelites themselves , ( who carry the badge of gods covenant on their flesh ) by their sins once become the people of gods curse , and they are trampled like dirt under the assyrians feet . this made balak beg so hard for a curse upon israel , now there is an irrevokeable curse cleaves to satan from gen. . , . and the lord said to the serpent , because thou hast done this , thou art cursed , &c. which place , though partly meant of the literal serpent , yet chiefly of the devil and the wicked , ( his spiritual serpentine brood ) as appeares by the enmity pronounced against the serpents seed and the womans , which clearly holds forth the feud between christ with his seed , against the devil and his . now there are two things in that curse which may comfort the saints . first , the curse prostrates satan under their feet : vpon thy belly shalt thou go , which is no more then is elsewhere promised , that god will subdue satan under our feet . now this prostrate condition of satan assures believers , that the devil shall never lift his head ( that is , his wily policy ) higher then the saints heele . he may make thee limp , but not bereave thee of thy life , and this bruise which he gives thee shall be rewarded with the breaking of his own head , that is , the utter ruine of him and his cause . secondly , his food is here limited and appointed . satan shall not devoure whom he will. the dust is his food , which seems to restrain his power to the wicked , who are of the earth earthy , meere dust ; but for those who are of a heavenly extraction , their graces are reserved for christs food , cant. . . and their souls surely are not a morsel for the devils tooth . the second reason is taken from the wisdom of god , who as he undertakes the ordering of the christians way to heaven , ps . . . so especially this businesse of satans temptations . we finde christ was not led of the evil spirit into the wildernesse to be tempted , but of the holy spirit , mat. . . satan tempts not when he will , but when god pleaseth : and the same holy spirit which led christ into the field , brought him off with victory . and therefore we finde him marching in the power of the spirit ( after he had repulsed satan ) into galilee , luke . . when satan tempts a saint , he is but gods messenger , cor. . . there was given to me a thorne in the flesh , the messenger of satan to buffet me . so our translation . but rather as beza , who will have it in casu recto , the messenger satan , implying that he was sent of god to paul ; and indeed the errand he came a - was too good and gracious to be his own , lest i should be exalted above measure ; the devil never meant to do paul such a good office : but god sends him to paul , as david sent vriah with letters to joab , neither knew the contents of their message . the devil and his instruments both are gods instruments , therefore the wicked are called his sword , his axe : now let god alone to wield the one and handle the other . he is but a bungler that hurts and hackles his own legs with his own axe ; which god should do , if his children should be the worse for satans temptations . let the devil choose his way , god is for him at every weapon . if he 'll try it by force of armes , and assault the saints by persecution , as the lord of hostes , he will oppose him . if by policy and subtilty , he is ready there also . the devil and his whole counsel are but fooles to god. nay , their wisdome , foolishnesse . cunning and art commend every thing but sinne . the more artificial the watch , the picture , &c. the better ; but the more wit and art in sin , the worse , because it is employed against an all-wise god , that cannot be out-witted , and therefore will in the end but pay the workmen in greater damnation . the foolishnesse of god is wiser then men , yea then the wisdome of men and devils , that is , the meanes and instruments which god opposeth satan withal . what weaker then a sermon ? who sillier then the saints in the account of the wise world ? yet god is wiser in a weak sermon , then satan is in his deep plots ( wherein the state-heads of a whole conclave of profound cardinals are knock't together : ) wiser in his simple ones , then satan in his achitophels and sanballats ; and truly god chooseth on purpose to defeat the policies of hell and earth by these , that he may put such to greater shame , cor. . . how is the great scholar ashamed to be baffled by a plain countrey-mans argument ? thus god calls forth job to wrestle with satan and his seconds , ( for such his three friends shewed themselves in taking the devils part ) and sure he is not able to hold up the cudgels against the fencing-master , who is beaten by one of the scholars . god sits laughing while hell and earth sit plotting , psal . . . he disappointeth the devices of the crafty , he breaketh their studied thoughts and plots , as the words import , job . . in one moment pulling down the labours of many yeares policy . indeed as great men keep wilde beasts for game and sport , ( as the fox , the boare , &c. ) so doth god satan and his instruments , to manifest his wisdom in the taking of them . it is observed , that the very hunting of some beasts affords not only pleasure to the hunter , but also more sweetnesse to the eater . indeed god by displaying of his wisdome in the pursuit of the saints enemies doth superadde a sweet relish to their deliverances at last . he brake the heads of leviathan in pieces , and gave him to be meat to his people . after he had hunted pharaoh out of all his formes and burrowes , now he breaks the very braines of all his plots , and serves him up to his people , with the garnishment of his wisdom and power about . chap. ix . an account is given , how the all-wise god doth out-wit the devil in his tempting of saints to sin , wherein are laid down the ends satan propounds , and how he is prevented in them all , with the gracious issue that god puts to these his temptations . quest . but how doth god defeat satan , and out-wit his wiles in tempting his saints ? answ . this god doth by accomplishing his own gracious ends for the good and comfort of his people out of those temptations from which satan designes their ruine , this is the noblest kinde of conquest , to beat back the devils weapon to the wounding of his own head , yea , to cut it off with the devils own sword ; thus god sets the devil to catch the devil , and layes , as it were , his own counsels under satans wings , and makes him hatch them . thus the patriarchs help't to fulfil josephs dream , while they are thinking to rid their hands of him . to instance in a few particulars . sect . i. first , satan by his temptations aimes at the defiling of the christians conscience , and disfiguring that beautiful face of gods image , which is engraven with holinesse in the christians bosome , he is an unclean spirit himself , and would have them such , that he might glory in their shame ; but god out-wits him , for he turneth the temptations of satan to sin , to the purging them from sinne ; they are the black soap with which god washeth his saints white . first , god useth the temptations of satan to one sin , as a preventive against another ; to pauls thorn in the flesh to prevent his pride . god sends satan to assault paul on that side where he is strong , that in the mean time he may fortifie him where he is weak . thus satan is befool'd , as sometimes we see an army sitting down before a town , where it wasts its strength to no purpose , and in the mean time gives the enemy an advantage to recruit ; and all this by the counsel of some hushai , that is a secret friend to the contrary side : god , who is the saints true friend , sits in the devils councel , and over-rules proceedings there to the saints advantage ; he suffers the devil to annoy the christian with temptations to blasphemy , atheisme , and by these , together with the troubles of spirit they produce ; the soule is driven to duty , is humbled in the sense of these horrid apparitions in its imagination , and secured from abundance of formality and pride , which otherwise god saw invading him . as in a family , some businesse falls out , which keeps the master up later then ordinary , and by this the thief , who that night intended to rob him , is disappointed ; had not such a soule had his spirit of prayer and diligence kept awake by those afflicting temptations , 't is likely satan might have come as a seducer , and taken him napping in security . secondly , god purgeth out the very sin satan tempts to , even by his tempting . peter never had such a conquest over his self-confidence , never such an establishment of his faith , as after his foule fall in the high priests hall . he that was so well perswaded of himself before , as to say , though all were offended with christ , yet would not he , how modest and humble was he in a few dayes become , when he durst not say he loved christ more then his fellow-brethren , to whom before he had preferr'd himself ? what an undaunted confessour of christ and his gospel doth he prove before councels and rulers , who even now was dash't out of countenance by a filly maid ? and all this the product of satans temptation sanctified unto him . indeed a saint hath a discovery by his fall , what is the prevailing corruption in him , so that the temptation doth but stir the humour , which the soul having found out , hath the greater advantage to evacuate , by applying those means , and using those ingredients which do purge that malady cum delectu . now the soule sure will call all out against this destroyer ? paul had not took such pains to buffet his body , had he not found satan knocking at that door . thirdly , god useth these temptations for the advancing of the whole work of grace in the heart . one spot occasions the whole garment to be washed . david overcome with one sinne , renewes his repentance for all , psal . . a good husband when he seeth it rain in at one place , sends for the workman to look over all the house . this indeed differenceth a sincere heart from an hypocrite , whose repentance is partial , soft in one plot , and hard in another . judas cries out of his treason , but not a word of his thievery and hypocrisie . the hole was no wider in his conscience then where the bullet went in , whereas true sorrow for one , breaks the heart into shivers for others also . sect . ii. secondly , satan by tempting one saint hath a mischievous design against others , either by encouraging them to sin by the example of such a one , or discouraging them in their holy course by the scandal he hath given ; but god here befooles him , first , making the miscarriages of such a seasonable caveat to others to look to their standing . doest thou see a meek moses provok't to anger , what watch and ward hast thou need keep over thy unruly heart ? though loud winds do some hurt by blowing down here a loose tyle , and there a turret , ( which was falling before , ) yet the common good surmounts the private damage of some few ; these being as a broom in gods hand to sweep and cleanse the aire : so though some ( that are wicked ) are by gods righteous judgement for the same hardened into further abominations by the saints falls , yet the good which sincere soules receive by having their formality and security in a further degree purged doth abundantly countervaile the other , who are but sent a little faster , whither they were going before . secondly , god makes his saints falls an argument for comfort to distressed consciences . this hath been , and is as a feather , ( when the passage seems so stop't , that no comfort can be got down otherwise ) to drop a little hope into the soule , to keep the creature alive from falling into utter despair ; some have been revived with this , when next door to hell in their own feares . davids sin was great , yet found mercy ; peter fell foully , yet now in heaven . why sittest thou here , o my soul , under the hatches of despair ? up and call upon thy god for mercy , who hath pardoned the same to others . thirdly , god hath a design in suffering satan to trounce some of his saints by temptation , to train them up into a fitnesse to succour their fellow-brethren in the like condition : he sends them hither to school , ( where they are under satans ferular and lash ) that his cruel hand over them may make them study the word and their own hearts , by which they get experience of satans policies , till at last they commence masters in this art of comforting tempted soules . it is an art by it self , to speak a word in season to the weary soule : 't is not serving out an apprenticeship to humane arts will furnish a man for this : great doctors have proved very dunces here , knowing no more how to handle a wounded conscience then a rustick the chirurgions instrument in dissecting the body when an anatomy-lecture is to be read . 't is not the knowledge of the scripture ( though a man were as well acquainted with it , as the apothecary with his pots and glasses in his shop , able to go directly to any promise on a sudden , ) will suffice . no , not grace it selfe , except exercised with these buffetings and soul-conflicts . christ himself we finde trained up in this school , isa . . . he wakeneth mine eare to heare as the learned . even as the tutor calls up his pupil to reade to him ; and what is the lecture which is read to christ , that he may have the tongue of the learned to speak a word in season to the weary soule ? see , vers . . the lord hath opened mine eare , and i was not rebellious , neither turned i away my back , i gave my back to the smiters , &c. his sufferings ( which were all along mingled with temptations , ) were the lecture from which christ came out so learned , to resolve and comfort distressed soules . so that the devil had better have let christ alone , yea , and his saints also , who do him but the greater disservice in comforting others ; none will handle poor soules so gently as those , who remember the smart of their owne heart-sorrowes ; none so skilful in applying the comforts of the word to wounded consciences , as those who have layen bleeding themselves ; such know the symptomes of soul-troubles , and feel others pains in their own bosomes , which some that know the scriptures , ( for sack of experience ) do not , and therefore are like a novice physician , who perhaps can tell you every plant in the herbal , yet wanting the practick part , when a patient comes , knowes not well how to make use of his skill : the saints experiences help them to a soveraign treacle made of the scorpions own flesh , ( which they through christ have slain ) and that hath a vertue above all other to expel the venome of satans temptations from the heart . sect . iii. thirdly , satan in tempting the saint to sin , labours to make a breach between god and the soule . he hates both , and therefore labours to divide these dear friends . if i can ( thinks he ) get such a one to sin , god will be angry , and when angry he 'll whip his childe foundly , this will be some sport , and when god is correcting the saint , he 'll be questioning the love of god to him , and cooles in his love to god ; so though i should not keep him from heaven at last , yet he shall have little joy thither in the way . in this case god and the soul will be like man and wife fallen out , who neither of them look kindly one upon another . now see how god befooles satan in both these . first , god useth his saints temptations , as his method by which he advanceth the communications of his love unto them . the devil thought he had got the goale , when he got adam to eate the forbidden fruit , he thought now he had man in the same predicament with himself , as unlikely ever to see the face of god , as those apostate spirits ; but ( alas ! ) this was by god intended to usher in that great gospel-plot of saving man by christ , who ( assoon as this prologue of mans fall is done ) is brought upon the stage in that grand promise of the gospel made to adam , and at gods command undertakes the charge of recovering lost man out of satans clutches , and re-instating him in his primitive glory , with an accesse of more then ever man had at first , so that the meanest lilly in christs field , exceeds adam in all his native royalty . and as satan sped in his first temptation , so he is still on the losing hand : what got he by all his paines upon job , but to let that holy man know at last how dearly god loved him ? when he foiled peter so shamefully , do we not finde christ owning peter with as much love as ever ? peter must be the only disciple , to whom by name the joyful newes of his resurrection is sent : go tell my disciples and peter . as if christ had said , be sure let his sad heart be comforted with this newes , that he may know i am friends with him for all his late cowardise . quest . but doth not this seem to countenance sin , and make christians heedlesse , whether they fall into temptation or no ? if god do thus shew his love to his saints after their falls and foiles , why should we be so shy of sin , which ends so well at last ? answ . two things will prevent the danger of such an inference . first , we must distinguish between a soules being foiled through his own infirmity , and his enemies subtilty and power over-matching him ; and another , who through a false heart doth voluntarily prostrate himself to the lust of satan ; though a general will shew little pity to a souldier that should traiterously throw down his armes , and run to the enemy , yet if another in fighting receives a wound and be worsted , it will be no dishonour for him to expresse his pity and love , no , though he should send him out of the field in his own coach , lay him in his own bed , and appoint him his own chirurgion . god doth not encourage wickednesse in his saints , but pities weaknesse . even when the saints fall into a sin in its nature presumptuous , they do not commit it so presumptuously as others ; there is a part true to god in their bosomes , though over-voted moses spake unadvisedly , but the devil had his instruments to provoke him , quite against the good mans temper . david numbers the people , but see how the devil dogg'd and hunted him , till at last he got the better , chron. . . satan stood up and provoked david to number israel . how bravely did job repel satans darts ? no wonder if in such a shower some one should get between the joynts of his armour . and for peter , we know ( good man ) with what a loyal heart , yea , zealous he went into the field , though when the enemy appear'd his heart fail'd him . secondly , consider but the way how god communicates his love after his saints falls , not in sinning , or for sinning , but in mourning and humbling their souls for their sins . indeed did god smile on them , while acting sinfully , this might strengthen their sin , as wine in a feaver would the disease ; but when the fit is off , the venome of the disease spent , and breathed out in a kindly humiliation , now the creature lies low . gods wine of comfort is a cordial to the drooping spirit , not fuel for sin . when david was led into temptation first , he must be clad in sack-cloth and mourning , and then god takes it off , and puts on the garment of joy and praise , chron. . , . job , though he exprest so much courage and patience , yet ( bewraying some infirmities after he was baited long by so many fresh dogs , men and devils ) he must cry peccavi , and abhor himself in dust and ashes , before god will take him into his armes , job . . and the same way god takes with all his children . now to his saints in such a posture , god may with safety to his honour and their good , give a larger draught of his love then ordinary ; their feares and sorrow which their sin hath cost them , will serve instead of water to dash this strong wine of joy , and take away its headinesse , that it neither fume up into pride , nor occasion them to reele backward into apostasie . quest . but why doth god now communicate his love ? answ . first , from his own pitiful nature ; you have heard of the patience of job , and have seen the end of the lord , that the lordis very pitiful , and of tender mercy . god loves not to rake in bleeding wounds , he knowes a mourning soul is subject to be discouraged . a frown or an angry look from god , whom the saint so dearly loves , must needs go near the heart , therefore god declares himself at hand to revive such , isa . , . and he gives the reason , verse . for i will not contend for ever , neither will i be alwayes wreth , for the spirit should faile before me . whose spirit is there meant ? not of the presumptuous sinner ; he goes on , and never blunks ; but of the contrite and humble ones . as the father observes the disposition of his children , one commits a fault and goes on rebelliously , despising his fathers anger , another ( when offending him ) layes it to heart , refuseth to eat , gets into some corner to lament the displeasure of his father ; the father sees it , and his bowels yerne towards him . indeed should he not put his childe out of feare by discovering his love , the spirit of such a one would faile ; 't is not possible there should be a long breach between such a father and such a son , the one relenting over his sin , the other over his mourning son . secondly , god doth thus to poure the greater shame upon satan , who is the great make-bate between god and the soule . how is the man ashamed that hath stirr'd up variance between husband and wife , father and son , to see the breach made up , and all set themselves against him ? it went ill on christs side , when herod and pilate were made friends , and can it go well with satan to see all well between god and his children ? if esther be in favour , haman her enemy shall have his face covered . indeed , this covers satans face with shame , to see a poor saint even now his prisoner , whom he had leave to rob and plunder , tempt and disquiet , now sitting in the sun-shine of gods love , while he like a ravening lion takes on for the losse of his prey . secondly , satans aime is to weaken the saints faith on god , and cool his love to god , but befool'd in both ; for , first god turnes their temptations , yea , their falls , to the further establishment of their faith , which ( like the tree ) stands stronger for its shaking , or like the gyant anteus , who in his wrestling with hercules is feigned to get strength by every fall to the ground . false faith indeed once foiled , seldom comes on again ; but true faith riseth and fights more valiantly , as we see in peter and other scripture-examples . temptation to faith is as fire to gold , pet. . . the fire doth not only discover which is true gold , but makes the true gold more pure ; it comes out may be lesse in bulk and weight , ( because severed from that soile and drosse which embased it ) but more in value and worth , when satan is bound up , and the christian walks under the shines of divine favour , and encouragement of divine assistance ; his faith may appear great , if compared with another under the withdrawings of god , and buffetings of satan , but this is not equall judging ; as if to try who is biggest of two men , we should measure one naked , and the other over his clothes ; or in comparing two pieces of gold , weigh one with the drosse and dirt it contracts in the purse , with the other purged from these in the fire ; faith before temptation hath much heterogeneal stuffe that cleaves to it , and goes for faith ; but when temptation comes , these are discovered . now the christian feels corruption stir , which lay as dead before , now a cloud comes between the soule and the sweet face of god , ( the sense of which latter , and the little sense of the other bore up his faith before ) but these bladders prick't , he comes now to learne the true stroke in this heavenly art of swimming on the promise , having nothing else to beat him up but that ; and a little of this carries more of the precious nature of faith in it , then all the other ; yea , is ( like gideons handful of men ) stronger , when all these accessaries to faith are sent away , then when they were present ; and here is all the devil gets : in stead of destroying his faith which he aimes at , he is the occasion of the refining of it , and thereby adding to its strength . secondly , the love of tempted saints is enkindled to christ by their temptations , and foiles in their temptations . possibly in the fit there may seem a damp upon their love , as when water is first sprinkled upon the fire , but when the conflict is a little over , and the christian comes to himself , his love to christ will break out like a vehement flame ; first , the shame and sorrow which a gracious soule must needs feele in his bosome for his sinful miscarriage , while under the temptation , will provoke him to expresse his love to christ above others , as is sweetly set forth in the spouse , who when the cold fit of her distemper was off , and the temptation over , bestirs her to purpose , her lazy sicknesse is turned to love-sicknesse : she findes it as hard now to sit , as she did before to rise : she can rest in no place out of her beloveds sight , but runs and asks every one she meets for him ; and whence came all this vehemency of her zeale ? all occasioned by her undutiful carriage to her husband : she parted so unkindly with him , that ( bethinking what she had done ) away she goes to make her peace . if sins committed in unregeneracy have such a force upon a gracious soule , that the thought of them , though pardoned , will still break and melt the heart into sorrow , ( as we see in magdalen ) and prick on to shew zeal for god above others , ( as in paul ) how much more will the sins of a saint , who after sweet acquaintance with jesus christ , lifts up the heel against that bosome where he hath layen , affect , yea , dissolve the heart as into so many drops of water , and that sorrow provoke him to serve god at a higher rate then others ? no childe so dutiful in all the family , as he who is return'd from his rebellion . again secondly , as his own shame , so the experience which such a one hath of christs love above others will encrease his love . christs love is fuel to ours . ex iisdem nutrimur quibus constamus ; as it gives its being , so it affords growth : it is both mother and nurse to our love . the more christ puts forth his love , the more heat our love gets , and next to christs dying love , none greater then his succouring love in temptation . the mother never hath such advantage to shew her affection to her childe , as when in distresse , sick , poor or imprisoned ; so neither hath christ to his children as when tempted , yea , worsted by temptation . when his children lie in satans prison , bleeding under the wounds of their consciences , this is the season he takes to give an experiment of his tender heart in pitying , his faithfulnesse in praying for them , his mindfulnesse in sending succour to them , yea , his dear love in visiting them by his comforting spirit . now when the soul hath got off some great temptation , and reades the whole history thereof together , ( wherein he findes what his own weaknesse was to resist satan , nay , his unfaithfulnesse in complying with satan , which might have provok't christ to leave him to the fury of satan ) now to see both his folly pardoned , and ruine graciously prevented , and that by no other hand , but christs coming in to his rescue ( as abishai to david , when that gyant thought to have flaine him . ) this must needs exceedingly endear christ to the soul . at the reading of such records the christian cannot but enquire , ( as ahashuerus concerning mordecai , who by discovering a treason had saved the kings life , ) what honour hath been done to his sweet saviour for all this . and thus jesus christ , whom satan thought to bring out of the soules favour , and liking , comes in the end to sit higher and surer in the saints affections then ever . chap. x. a brief application of the point in two branches . vse this affords a reason why god suffers his dear children to fall into temptation , because he is able to out-shoot satan in his own bowe , and in the thing wherein he thinks to out-wit the christian to be above him . god will not only be admired by his saints in glory for his love in their salvation , but for his wisdom in the way to it . the love of god in saving them will be the sweet draught at the marriage-feast , and the rare wisdom of god in effecting this , as the curious workmanship with which the cup shall be enamel'd . now wisdom appears most in untying knots , and wading through difficulties . the more crosse wards there are in a businesse , the more wisdome to fit a key to the lock , to make choice of such means as shall meet with the several turnings in the same . on purpose therefore doth god suffer such temptations to intervene , that his wisdom may be the more admired in opening all these , and leading his saints that way to glory , by which satan thought to have brought them to hell . the israelites are bid remember all the way that god led them in the wildernesse for fourty yeares , deut. . . the history of these warres ( christian ) will be pleasant to reade in heaven , though bloody to fight on earth . moses and elias talk't with christ on tabor , ( an embleme of the sweet communion which shall passe between christ and his saints in glory , ) and what was their talk , luke . . but of his death and sufferings ? it seems a discourse of our sufferings and temptations , are not too low a subject for that blisseful state . indeed this left out , would make a blemish in the faire face of heavens glory . could the damned forget the way they went into hell , how oft the spirit of god was wooing , and how far they were overcome by the conviction of it ; in a word , how many turnes and returnes there were in their journey forward and backward , what possibilities , yea , probabilities they had for heaven , when on earth ; were but some hand so kinde as to blot these tormenting passages out of their memories , it would ease them wonderfully . so were it possible glorified saints could forget the way , wherein they went to glory , and the several dangers that interven'd from satan , and their own back-sliding hearts , they and their god too would be losers by it , i mean in regard of his manifestative glory . what is the glory wherein god appears at zions deliverance ? those royal garments of salvation , that make him so admired of men and angels ? but the celebration of all his attributes , according to what every one hath done towards their salvation . now wisdom being that which the creature chiefly glories in , ( and chosen by satan for his first bait , who made eve believe she should be like god in knowledge and wisdome ) therefore god , to give satan the more shameful fall , gives him leave to use his wits and wiles in tempting and troubling his children , in which lies his great advantage over the saints , that so the way to his own throne ( where his wisdome shall at last , as well as his mercy sit in all its royalty ) may be paved with the sculls ( as i may so speak ) of devils . vse secondly , this gives a strong cordial to our fainting faith , in the behalf of the church of christ . if all the devils wits and wiles will not serve him to overcome one single souldier in christs camp , much lesse shall he ever ruine the whole army . these are dayes of great confusions in the christian world , and the chief feare of a gracious heart is for the ark , lest that should fall into the enemies hand , ( and when this palladium is taken , the city of god ( his church , ) be trod under the feet of pride , ) i confesse satan seems to get ground daily ; he hath strangely wrigled into the bosomes and principles of many , who by the fame of their profession and zeal , had obtained in the opinion of others , to be reckoned among the chief of christs worthies in their generation . he hath sadly corrupted the truths of christ , brought a dis-esteem on ordinances , ( that by this , and as a judgment for this , the wombe of the gospel is become in a great measure barren , and her children which hang upon her breasts , thrive not in love and holinesse as of old , when the milk was not so much nor that so spiritfull ) he hath had advantage by the divisions of the godly , to harden those that are wicked into a further disdain of religion , and by the bloody wars of late yeares , to boile up the wrath of the popish and profane crue to a higher pitch of rage and fury against christs little remnant then ever : so that if ever god should suffer the sword to fall into their hand , they are disciplin'd and fitted to play the bloody butchers on christs sheep above their fore-fathers , ( neither are they so crest-fallen , but that they can hope for such a day , yea , take up some of those joyes upon trust afore-hand to solace themselves , while the rest follow . ) and now ( christian ) may be their confidence , together with the distracted state of christs affaires in the world , may discompose thy spirit , concerning the issue of these rolling providences that are over our heads , but be still , poor heart , and know that the contest is not between the church and satan , but between christ and him . these are the two champions . stand now , o ye army of saints , still by faith , to see the all-wise god wrestle with a subtil devil . if you live not to see the period of these great confusions , yet generations after you shall behold the almighty smite off this geliah's head with his own sword , and take this cunning hunter in the toile of his own policies , that saith which ascribes greatnesse and wisdom to god , will shrink up satans subtilty into a nigrum nihil , a thing of nothing . incredulitiment diabolum , quasi leonem , qui fide fortes despiciunt quasi vermiculum . bern. unbelief feares satan as a lion , faith trends on him as a worme behold therefore thy god at work , and promise thy self that what he is about , will be an excellent piece . none c●n drive him from his work . the pilot is beaten from the helme , and can do little in a storme , but lets the ship go a drift . the architect cannot work , when night drawes the curtaine , yea , is driven off the scaffold with a storme of raine , such workmen are the wisest counsellours and mightiest princes on earth . a pinch may come , when it is as vain to say , help o king , as , help o beggar ; mans wisdom may be level'd with folly , but god is never interrupted . all the plots of hell and commotions on earth , have not so much as shak't gods hand , to spoile one letter or line that he hath been drawing . the mysteriousnesse of his providence may hang a curtain before his work , that we cannot see what he is doing , but then when darknesse is about him , righteousnesse is the seat of his throne for ever . o. where 's our faith ( sirs ! ) let god be wise , and all men and devils fools . what though thou seest a babel more likely to go up , then a babylon to be pull'd down , yet believe god is making his secret approaches , and will clap his ladders on a sudden to the walls thereof : suppose truth were prisoner with joseph , and errour the courtier , to have its head lift up by the favour of the times , yet doest not remember that the way to truths preferment lies through the prison ? yea , what though the church were like jonah in the whales belly , swallowed up to the eye of reason by the fury of men , yet doest not remember the whale had not power to digest the prophet ? o be not too quick to bury the church before she be dead . stay while christ tries his skill before you give it over : bring christ by your prayers to its grave , to speak a resurrection-word . admirable hath the saints faith been in such straits : as josephs , who pawn'd his bones that god would visit his brethren , willing them to lay him where he believ'd they should be brought ; jeremiah purchaseth a field of his uncle , and payes down the money for it , and this when the caldean army quartered about jerusalem , ready to take the cisy , and carry him with the rest into babylon : and all this by gods appointment , jer. . , , . that he might shew the jewes by this , how undoubtedly he ( in that sad juncture of time ) did believe the performance of the promise for their returne out of captivity . indeed god counts himself exceedingly disparaged in the thoughts of his people , ( though at the lowest ebbe of his churches affairs ) if his naked word , and the single bond of his promise will not be taken as sufficient security to their faith for its deliverance . verse . for we wrestle not against flesh and blood , but against principalities and powers , against the rulers of the darknesse of this world , against spiritual wickednesse in high places . the words are coupled to the precedent with that causal particle for , which either referres to the two foregoing verses , and then they are a further reason , pressing the necessity of christian fortitude in the tenth verse , and furniture in the eleventh : or else to the last words of the eleventh verse , where the apostle having descried the saints grand enemie to be satan , and described him in one of his attributes , his wily subtilty , he in this further displayes him in his proper colours , not to weaken the saints hands , but waken their care , that seeing their enemy marching up in a full body , they might stand in better order to receive his charge . where by the way we may observe the apostles simplicity and plain dealing ; he doth not undervalue the strength of the enemy , and represent him inconsiderable , as captains use to keep their souldiers together , by slighting the power of their adversary ; no , he tells them the worst at first . if satan had been to set out his own power , he could have challeng'd no more then is here granted him . see here the difference between christ dealing with his followers , and satan with his . satan dares not let sinners know who that god is they fight against ; this were enough to breed a mutiny in the devils camp . silly soules they are drawn into the field by a false report of god and his wayes , and are kept there together with lies and faire tales , but christ is not afraid to shew his saints their enemy in all his power and principality , the weaknesse of god being stronger then the powers of hell . chap. i. sheweth , the christians life here to be a continual wrestling with sin and satan , and the paucity of those who are true wrestlers , as also how the true wrestlers should manage their combate . the words contain a lively description of a bloody and lasting war between the christian and his implacable enemy ; in which we may observe ; first , the christians state in this life , set out by this word wrestling . secondly , the assailants that appear in armes against the christian , who are described ; first , negatively , not flesh and blood : or rather comparatively , not chiefly flesh and blood . secondly , positively , but against principalities , powers , &c. sect . i. first , for the first , the wrestling or conflicting state of a christian in this life , is rendered observable here by a threefold circumstance . first , the kinde of combate which the christians state is here set out by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which though it be used sometimes for a wrestling of sport and recreation , yet here to set out the sharpnesse of the christians encounter ; there are two things in wrestling that render it a sharper combate then others . first , wrestling is not properly fighting against a multitude , but when one enemy singles out another , and enters the list with him , each exerting their whole force and strength against one another , as david and goliah , when the whole armies stood as it were in a ring to behold the bloody issue of that duel . now this is more fierce then to fight in an army , where though the battel be sharp and long , the souldier is not alwayes engaged , but falls off when he hath discharged , and takes breath a while : yea , possibly may escape without hurt or stroak , because there the enemies aime is not at this or that man , but at the whole heap , but in wrestling one cannot scape so , he being the particular object of the enemies fury , must needs be shaked and tried to purpose . indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a strife , as makes the body shake again , quia corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . satan hath not only a general malice against the army of saints , but a spite against thee john , thee joane : he 'll single thee out for his enemy . we finde jacob , when alone , a man wrestled with him . as god delights to have private communion with his single saints , so the devil to try it hand to hand with the christian , when he gets him alone . as we lose much comfort , when we do not apply the promise and providence of god to our particular persons and conditions , god loves me , pardons me , takes care of me : the water at the town-conduit doth me no good , if i want a pipe to empty it into my cisterne ; so it obstructs our care and watchfulnesse , when we conceive of satans wrath and fury , as bent in general against the saints , and not against me in particular . o how careful would a soule be in duty , if as going to church or closet he had such a serious meditation as this , now satan is at my heels to hinder me in my work , if my god help me not ! secondly , 't is a close combate . armies fight at some distance . wrestlers grapple hand to hand . an arrow shot from afar may be seen and shunn'd , but when the enemy hath hold of one there is no declining , but either he must resist manfully , or fall shamefully at his enemies foot . satan comes close up , and gets within the christian , takes his hold of his very flesh and corrupt nature , and by this shakes him . secondly , the universality of the combate . we wrestle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which comprehends all , on purpose you may perceive the apostle changeth the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this , that he may include himself as well as them ; as if he had said , the quarrel is with every saint . satan neither feares to assault the minister , nor despiseth to wrestle with the meanest saint in the congregation ; great and small , minister and people , all must wrestle : not one part of christs army in the field , and the other at ease in their quarters , where no enemy comes , here are enemies enough to engage all at onee . thirdly , the permanency or duration of this combate , and that lies in the tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not , our wrestling was at first conversion , but now over , and we past the pikes ; not , we shall wrestle when sicknesse comes , and death comes , but our wrestling is ; the enemy is ever in sight of us , yea , in fight with us , there is an evil of every dayes temptation , which ( like pauls bonds , ) abides us wherever we become . so that these particulars summ'd up will amount to this point : sect . ii. the christians life is a continual wrestling . he is as jeremy said of himself , borne a man of strife , or what the prophet to asa , may be said to every christian ; from hence thou shalt have wars , from thy spiritual birth to thy natural death , from the houre when thou first diddest set thy face to heaven , till thou shalt set thy foot in heaven . israels march out of egypt was in gospel-sense our taking the field against sin and satan , and when had they peace ? not till they lodged their colours in canaan . no condition wherein the christian is here below is quiet . is it prosperity or adversity , here is work for both hands , to keep pride and security down in the one , faith and patience up in the other : no place which the christian can call priviledg'd ground . lot in sodom wrestled with the wicked inhabitants thereof , his righteous soule being vexed with their unclean conversation . and how fares he at zoar ? do not his own daughters bring a spark of sodoms fire into his own bed , whereby he is inflamed with lust ? some have thought if they were but in such a family , under such a ministery , out of such occasions : o then they should never be tempted as now they are ; i confesse change of aire is a great help to weak nature , and these forenamed as vantage-ground against satan ; but think'st thou to flie from satans presence thus ? no , though thou should'st take the wings of the morning he would flie after thee , these may make him change his method in tempting , but not lay down his designe ; so long as his old friend is alive within , he will be knocking at thy door without . no duty can be performed without wrestling ; the christian needs his sword as much as his trowel . he wrestles with a body of flesh ; this to the christian in duty is as the beast to the traveller ; he cannot go his journey without it , and much ado to go with it . if the flesh be kept high and lusty , then 't is wanton and will not obey ; if low , then it 's weak and soon tires : thus the christian rids but little ground , because he must go his weak bodies pace . he wrestles with a body of sin as well as of flesh , this mutters and murmures when the soule is taking up any duty . sometimes it keeps the christian from duty , so that he cannot do what he would . as paul said , i would have come once and again , but satan hindred me . i would have prayed may the christian say at such a time , and meditated on the word i heard , the mercies i received at another , but this enemy hindred . 't is true indeed , grace swayes the scepter in such a soule , yet as school-boyes taking their time when their master is abroad do shut him out , and for a while lord it in misrule , though they are whip't for it afterwards : thus the unregenerate part takes advantage when grace is not on its watch to disturb its government , and shut it out from duty , though this at last makes the soul more severe in mortifying , yet it costs some scuffle before it can recover its throne , and when it cannot shut from duty , yet then is the christian wofully yok't with it in duty ; it cannot do what it doth as it would ; many a letter in its copy doth this enemy spoil , while he joggs him with impertinent thoughts ; when the christian is a praying , then satan and the flesh are a prating ; he cries , and they louder , to put him out or drown his cry . thus we see the christian is assail'd on every side by his enemy ; and how can it be other , when the seeds of war are laid deep in the natures of both , which can never be rooted up till the devil cease to be a devil , sin to be sin , and the saint to be a saint ? though wolves may snarle at one another , yet soon are quiet again , because the quarrel is not in their nature ; but the wolfe and the lamb can never be made friends . sin will lust against grace , and grace draw upon sin whenever they meet . sect . iii. vse first , this may reprove such as wrestle , but against whom ? against god , not against sin and satan . these are bold men indeed , who dare try a fall with the almighty ; yet such there are , and a wo pronounced against them . isa . . . wo unto him that striveth with his maker . 't is easie to tell which of these will be worsted . what can he do , but break his shins that dasheth them against a rock ? a goodly battel there is like to be , when thorns contest with fire , and stubble with flame . but where live those giants , that dare enter the list with the great god ? what are their names that we may know them , and brand them for creatures above all other unworthy to live ? take heed o thou who askest , that the wretched man whom thou seemest so to defie , be not found in thy own clothes it self . iudas was the traitour , though he would not answer to his name , but put it off with a master is it i ? and so mayest thou be the fighter against god. the heart is deceitful . even holy david , for all his anger was so hot against the rich man , that took away the poor mans ewe-lamb , that he bound it with an oath , the man should not live who had done it , yet proves at last to be himself the man , as the prophet told him , sam. . now there are two wayes wherein men wrestle against god ; first , when they wrestle against his spirit . secondly , when they wrestle against his providence . first , when they wrestle against his spirit . we reade of the spirits striving with the creature , gen. . . my spirit shall not alwayes strive with man. where the striving is not in anger and wrath to destroy them , ( that god could do without any stir or scuffle ) but a loving strife and contest with man. the old world was running with such a cariere headlong into their ruine , he sends his spirit to interpose , and by his counsels and reproofes to offer , as it were , to stop them and reclaim them . as if one seeing another ready to offer violence on himself , should strive to get the knife out of his hand , with which he would do the mischief . or one that hath a purse of gold in his hand to give , should follow another by all manner of entreaties , striving with him to accept and take it . such a kinde of strife is this of the spirits with men . they are the lusts of men , ( those bloody instruments of death , with which sinners are mischieving themselves ) that the holy spirit strives by his sweet counsels and entreaties to get out of our hands . they are christs , his grace and eternal life he strives to make us accept at the hands of gods mercy ; and for repulsing the spirit thus striving with them , sinners are justly counted fighters against god : ye stiffe-necked , and uncircumcised in heart and ears , ye do alwayes resist the holy ghost . now there is a twofold striving of the spirit , and so of our wrestling against it . first , the spirit strives in his messengers with sinners . they coming on his errand , and not their owne , he voucheth the faithful counsels , reproofs and exhortations which they give as his own act . noah , that preacher of righteousnesse , what he said to the old world , is call'd the preaching of the spirit , pet. . . the pains that moses , aaron and other servants of god took in instructing israel , is call'd the instruction of the spirit , nehem. . . so that when the word , which gods ministers bring in his name , is rejected , the faithful counsels they give are thrown at sinners heels and made light of ; then do they strive with the spirit , and wrestle against christ as really , as if he visibly in his own person had been in the pulpit , and preached the same sermon to them . when god comes to reckon with sinners , it will prove so ; then god will rub up your memories , and minde you of his striving with you , and your unkinde resisting him . they , whether they will heare , or whether they will forbear , shall know they had a prophet among them . now men soon forget whom and what they hear ; ask them what was prest upon their conscience in such a sermon , they have forgot ; what were the precious truthes laid out in another , and they are lost : & well were it for them if their memories were no better in another world : it would ease their torments more then a little . but then they shall know they had a prophet among them , and what a price they had with him in their hands , though it was in fooles keeping . they shall know what he was , and what he said , though a thousand years past , as fresh as if it were done but last night . the more zealous and compassionate , the more painful and powerful he was in his place , the greater shall their sin be found , to break from such holy violence offered to do them good . surely god will have something for the sweat , yea , lives of his servants which were worne out in striving with such rebellious ones . may be yet , sinners , your firmament is clear , no cloud to be seen that portends a storme ; but know ( as you use to say ) winter does not rock in the clouds , you shall have it at last : every threatening which your faithful ministers have denounced against you out of the word , god is bound to make good . he confirmeth the word of his servant , and performeth the counsel of his messengers , and that in judgement against sinners , confirming the threatenings , as well as in mercy performing the promises , which they declare as the portion of his children . but it will be time enough to ask such on a sick-bed , or a dying houre , whether the words of the lord delivered by their faithful preachers have not taken hold of them . some have confessed with horrour they have , as the jewes , zech. . . like as the lord of hosts thought to do unto us , so hath he dealt with us . secondly , the spirit strives with men more immediately , when he makes his inward approaches to the consciences of men , debating in their own bosoms the case with them ; one while he shews them their sins in their bloody colours , and whether they will surely bring them , if not look't to timely , which he doth so convincingly , that the creature smells sometimes the very fire and brimstone about him , and is at present in a temporary hell ; another while he falls a parlying and treating with them , making gracious overtures to the sinner , if he will return at his reproof , presents the grace of the gospel , and opens a door of hope for his recovery , yea , falls a wooing and beseeching of him to throw down his rebellious armes , and come to christ for life , whose heart is in a present disposition to receive and embrace the first motion the returning sinner makes for mercy . now when the spirit of god follows the sinner from place to place , and time to time , suggesting such motions , and renewing his old suit , and the creature shall fling out of the spirits hands thus striving with him re infectâ , as far from renouncing his lusts , or taking any liking to christ as ever : this is to resist the spirit to his face , and it carries so much malignity in it , that ( even where it hath not been final ) poor humbled soules have been so over-set with the horrour of it , that they could not for a long time be perswaded , but that it was the unpardonable sin . take heed therefore sinners , how you use the spirit when he comes , knocking at the door of your hearts : open at his knock , and he will be your guest , you shall have his sweet company ; repulse him , and you have not a promise hee 'll knock again . and if once he leave striving with thee , unhappy man , thou art lost for ever ; thou liest like a ship cast up by the waves upon some high rock , where the tide never comes to fetch it off . thou mayest come to the word , converse with other ordinances , but in vain . 't is the spirit in them , which is both tide and winde , to set the soule afloat , and carry it on , or else it lies like a ship on dry ground which stirs not . secondly , we wrestle against god when we wrestle with his providence , and that two wayes ; first , when we are discontented with his providential disposure of us . gods carving for us doth not please us so , but that we are objecting against his dealings towards us , at least muttering something with the fool in our hearts , which god heares as lightly as man our words . god counts then we begin to quarrel with him , when we do not acquiesce in , and say amen to his providence whatever it is . he calls it a contending with the almighty , iob. . . yea , a reproving of god. and he is a bold man sure that dare finde fault with god , and article against heaven . god challengeth him , whoever he is that doth this , to answer it at his peril . he that reproveth god , let him answer it , v. . of the chapter fore-mentioned . it was high time for iob to have done , when he heares what a sense god puts upon those unwary words , which drop't from him in the anguish of his spirit , and paroxysme of his sufferings ; contend with the almighty ? reprove god ? good man , how blank he is , and cries out , i am vile , what shall i answer thee ? i will lay my hand upon my mouth . let god but pardon what is past , and he shall hear such language no more . o sirs , take heed of this wrestling above all other . contention is uncomfortable , with whomsoever it is we fall out . neighbours or friends , wife or husband , children or servants : but worst of all with god. if god cannot please thee , but thy heart riseth against him , what hopes are there of thy pleasing him , who will take nothing kindly from that man who is angry with him ? and how can love to god be preserved in a discontented heart , that is alwayes muttering against him ? love cannot think any evil of god , nor endure to heare anyspeak evil of him , but it must take gods part , as ionathan davids , when saul spake basely of him , and when it cannot be heard , will like him arise and be gone . when afflicted , love can allow thee to groan , but not to grumble . if thou wilt ease thy incumbred spirit into gods bosome by prayer , and humbly wrestle with god on thy knees , love is for thee , and will help thee to the best arguments thou canst use to god ; but if thou wilt vent thy distempered passions , and shew a mutinous spirit against god , this stabs it to the heart . secondly , we wrestle against providence , when uncorrigible under the various dispensations of god towards us . providence has a voice , if we had an eare ; mercies should draw , afflictions drive ; now when neither faire meanes nor foule do us good , but we are impenitent under both ; this is to wrestle against god with both hands . either of these have their peculiar aggravations . one is against love , and so dis-ingenuous ; the other is against the smart of his rod , and therein we slight his anger , and are cruel to our selves in kicking against the pricks . mercy should make us ashamed , wrath afraid to sin . he that is not ashamed , has not the spirit of a man. he that is not afraid when smitten , is worse then the beast , who stands in aw of whip & spur . sometimes mercy ( especially these outward mercies , which have a pleasing relish to the carnal part in a christian ) hath prov'd a snare to the best of men , but then affliction useth to recover them ; but when affliction makes men worse , and they harden themselves against god , to sin more and more while the rod is on them , what is like to reclaim them ? few are made better by prosperity , whom afflictions make worse . he that will sin , though he goes in pain , will much more if that once be gone . but take heed of thus contesting with god. there is nothing got by scuffling with god , but blows , or worse . if he say he will afflict thee no more , 't is even the worst he can say ; 't is as much as if he should say he 'll be in thy debt till another world , and there pay thee altogether . but if he means thee mercy , thou shalt hear from him in some sharper affliction then ever . he hath wedges that can rive thee , wert thou a more knotty piece then thou art . are there yet the treasures of wickednesse , and the scant measure that is abominable ? ( * saith god to israel ) what uncorrigible , though the lords voice crieth unto the city , bidding you hear the rod , and him that hath appointed it ? see what course god resolvs on , v. . therefore will i make thee sick in smiting of thee . as if he had said , my other physick i see was too weak , it did not work or turne your stomack , but i will prepare a potion that shall make you sick at heart . secondly , it reproves those who seem to wrestle against sin , but not according to the word of command that christ gives . there is a law in wrestling which must be observ'd , tim. . . if a man also strive for masteries , yet is he not crowned except he strive lawfully . he alludes to the romane games , to which there were judges appointed to see that no foule play were offered contrary to the law for wrestling ; the prize being denied to such , though they did foile their adversary , which the apostle improves to make the christian careful in his war , as being under a stricter law and discipline , that requires not only valour to fight , but obedience to fight , by order and according to the word of command : now few do this that go for great wrestlers . first , some while they wrestle against one sin , embrace another ; and in this case 't is not the person wrestles against sin , but one sin wrestles with another , and 't is no wonder to see thieves fall out when they come to divide the spoil ; lusts are divers , tit. . . and 't is hard to please many masters , especially when their commands are so contrary ; when pride bids lay on in bravery , lavish out in entertainment ; covetousnesse bids lay up , when malice bids revenge ; carnal policy saith , conceal thy wrath , though not forgive . when lust sends to his whores , hypocrisie pulls him back for shame of the world . now is he gods champion that resists one sin at the command of another , it may be a worse . secondly , some wrestle , but they are prest into the field , not voluntiers , their slavish feare scares them at present from their lust ; so that the combate is rather betwixt their conscience and will , then them and their lust , give me such a sin saith will ; no , saith conscience , it will scall'd , and throwes it away . a man may love the wine though he is loath to have his lips burnt . hypocrites themselves are afraid to burne . in such combates the will at last prevails , either by bribing the understanding to present the lust it desires in a more pleasing dresse , ( that conscience may not be scared with such hideous apparitions of wrath ) or by pacifying conscience with some promise of repentance for the future , or by forbearing some sin for the present , which it can best spare , thereby to gain the reputation of something like a reformation ; or if all this will not do , then ( prompted by the fury of its lust ) the will proclaims open war against conscience , sinning in the face of it , like some wilde horse , ( impatient of the spur which pricks him , and bridle that curbs him ) gets the bit between his teeth , and runs with full speed , till at last he easeth himself of his rider ; and then where he sees fattest pasture , no hedge or ditch can withhold him , till in the end you finde him , starving in some pound for his trespasse : thus many sin at such rate , that conscience can no longer hold the reines , nor sit the saddle . but is thrown down and laid for dead ; and then the wretches range where their lusts can have the fullest meal , till at last they pay for their stollen pleasures most dearly , when conscience comes to it self , pursues them , and takes them more surely by the throat then ever , never to let them go till it brings them before gods tribunal . thirdly , others wrestle with sin , but they do not hate it , and therefore they are favourable to it , and seek not the life of sin as their deadly enemy ; these wrestle in jest , and not in earnest ; the wounds they give sin one day , are healed by the next . let men resolve never so strongly against sin , yet it will creep again into their favour , till the love of sin be quenched in the heart , and this fire will never the of it self , the love of christ must quench the love of sin , as ierome excellently , vnus amor extinguit alium . this heavenly fire will indeed put out that flame of hell , which he illustrates by ahashuerus his carriage to vashti his queen , who in the first chapter makes a decree in all haste , that she comes no more before him ; but when his passion is a little down , chap. . v. . he begins to relent towards her , which his councel perceiving , presently seek out for a beautiful virgin , on whom the king might place his love , and take into his royal bed , which done , we hear no more of vashti , then and not till then will the soules decree stand against sin , when the soule hath taken christ into his bosome . sect . iv. secondly , to the saints , seeing your life is a continual wrestling here on earth , 't is your wisdom to study how you may best manage the combate with your best enemy , which that you may do , take these few directions . first , look thou goest not into the field without thy second ; my meaning is , engage god by prayer to stand at thy back ; god is in a league offensive and defensive with thee , but he looks to be called . did the ephraimites take it ill , that gideon called them into the field , and may not god much more ? as if thou meanedst to steal a victory before he should know it . thou hast more valour then moses , who would not stir without god , no , though he sent an angel for his lieutenant . thou art wiser then iacob , who to overcome esau , now marching up , turnes from him , and falls upon god ; he knew if he could wrestle with god , he might trust god to deale with his brother . engage god and the back-door is shut , no enemy can come behinde thee , yea , thine enemy shall fall before thee . god turne the counsel of achitophel into foolishnesse , saith david , heaven saith amen to his prayer , and the wretch hangs himself . secondly , be very careful of giving thine enemy hand-hold . wrestlers strive to fasten upon some part or other , which gives them advantage more easily to throw their adversary ; to prevent which , they used , first , to lay aside their garments . secondly , to anoint their bodies . for the first , christian , labour to put off the old man which is most personal , that corruption , which david calls his own iniquity , psal . . . this is the skirt which satan layes hold of , observe what it is , and mortifie it daily , then satan will retreat with shame , when he sees the head of that enemy upon the wall , which should have betrayed thee into his hands . secondly , the romane wrestlers used to anoint their bodies ; so do thou , bathe thy soul with the frequent meditation of christs love . satan will finde little welcome , where christs love dwells , love will kindle love , and that will be as a wall of fire to keep off satan , it will make thee disdain the offer of a sinne , and as oile supple thy joynts , and make agile to offend thy enemy . think how christ wrestled in thy quarrel , sin , hell and wrath had all come full mouth upon thee , had not he coped with them in the way . and canst thou finde in thy heart to requite his love , by betraying his glory into the hands of sin , by cowardise or treachery : say not thou lovest him , so long as thou canst lay those sins in thy bosome , which pluck't his heart out of his bosome . it were strange if a childe should keep , and delight to use no other knife , but that wherewith his father was stabb'd . thirdly , improve the advantage thou gettest at any time wisely . sometimes the christian hath his enemy on the hip , yea , on the ground , can set his foot on the very neck of his pride , and throw away his unbelief , as a thing absurd and unreasonable ; now ( as a wise wrestler ) fall with all thy weight upon thine enemy ; though man think it foule play to strike when his adversary is down , yet do not thou so complement with sin , as to let it breath or rise . take heed thou beest not charged of god , as once ahab , for letting go this enemy now in thy hands , whom god hath appointed to destruction . learne a little wisdome of the serpents brood , who when they had christ under their foot , never thought they had him sure enough ; no , not when dead , and therefore both seale and watch his grave . thus do thou to hinder the resurrection of thy sin , seal it down with stronger purposes , solemn covenants , and watch it by a wakeful circumspect walking , vse . this is ground of consolation to the weak christian , who disputes against the truth of his grace , from the inward conflicts and fightings he hath with his lusts , and is ready to say ( like gideon , in regard of outward enemies , ) if god be with me , why is all this befallen me ? why do i finde such struglings in me , provoking me to sin , pulling me back from that which is good ? why doest ask ? the answer is soon given , because thou art a wrestler , not a conquerour . thou mistakest the state of a ch●istian in this life : when one is made a christian , he is not presently call'd to triumph over his slaine enemies , but carried into the field to meet and fight them . the state of grace is rhe commencing of a war against sin , not the ending of it ; rather then thou shalt not have an enemy to wrestle with , god himself will come in a disguise into the field , and appear to be thine enemy . thus when jacob was alone , a man wrestled with him until breaking of the day , and therefore set thy heart at rest if this be thy scruple : thy soule may rather take comfort in this , that thou art a wrestler ; this strugling within thee , if upon the right ground , and to the right end , doth evidence there are two nations within thee , two contrary natures , the one from earth earthly , and the other from heaven heavenly ; yea , for thy further comfort know , though thy corrupt nature be the elder , yet it shall serve the younger . vse . o how should this make thee ( christian ) long to be gone home , where there is none of this stir and scuffle ! 't is strange , that every houre seems not a day , and everyday a year , till death sounds thy joyful retreat , and calls thee off the field , where the bullets flie so thick , and thou art fighting for thy life with thy deadly enemies , to come to court , where not swords , but palmes are seen in the saints hands ; not drums , but harps ; not groanes of bleeding souldiers and wounded consciences , but sweet and ravishing musick is heard of triumphing victors caroling the praises of god and the lambe , through whom they have overcome . well , christians , while you are below , comfort your selves with these things ; there is a place of rest remains for the people of god : you do not beat the aire , but wrestle for a heaven that is yonder above these clouds ; you have your worst first , the best will follow . you wrestle but to win a crown , and win to wear it , yea wear never to lose it , which once on none shall take off , or put you to the hazard of battel more . here we overcome to fight again , the battel of one temptation may be over , but the war remaines . what peace can we have , as long as devils can come abroad out of their holes , or anything of sinful nature remains in our selves unmortified ? which will even fight upon its knees , and strike with one arme while the other is cut off ; but when death comes , the last stroak is struck : this good physician will perfectly cure thee of thy spiritual blindnesse and lamenesse , ( as the martyr told his fellow at the stake bloody bonner would do their bodily . ) what is it , christian , which takes away the joy of thy life , but the wrestlings and combates which this bosome-enemy puts thee to ? is not this the peninnah , that vexing and disturbing thy spirit , hath kept thee off many a sweet meale , thou mightest have had in communion with god and his saints ? or if thou hast come , hath made thee cover the altar of god with thy teares and groans ? and will it not be a happy hand that cuts the knot , and sets thee loose from thy deadnesse , hypocrisie , pride , and what not , wherewith thou wert yoak't ? 't is life which is thy losse , and death which is thy gaine . be but willing to endure the rending of this vaile of thy flesh , and thou art where thou wouldest be , out of the reach of sin , at rest in the bosome of thy god. and why should a short evil of paine affright thee more , then the deliverance from a continual torment of sins evil ravish thee ? some you know have chose to be cut , rather then to be ground daily with the stone , and yet , may be , their pain comes again , and canst thou not quietly think of dying , to be delivered from the torment of these sins , never to return more ? and yet that is not the half that death doth for thee : peace is sweet after war , ease after pain ; but what tongue can expresse what joy , what glory must fill the creature at the first sight of god , and that blessed company ? none but one that dwells there can tell . did we know more of that blisseful state , we ministers should finde it as hard a work to perswade christians to be willing to live here so long , as now it is to perswade them to be willing to die so soon . chap ii. wherein is shewed what is meant by flesh and blood , how the christian doth not , and how he doth wrestle against the same . sect . i. now followes the description of the saints enemies , with whom he is to wrestle ; first , described negatively , not with flesh and blood . secondly , positively , but against principalities and powers , &c. first , for the negative part of the description ; we are not to take it for a pure negation , as if we had no conflict with flesh and blood , but wholly and solely to engage against satan ; but by way of comparison , not only with flesh and blood , and in some sense not chiefly . it is usual in scripture such manner of phrase , luke . . call not thy friends to dinner , but the poore ; that is , not only those , so as to neglect the poor . now what is meant here by flesh and blood ? there is a double interpretation of the words . first , by flesh and blood may be meant our own bosome-corruptions ; that sin which is in our corrupt nature so oft called flesh in the scripture ; the flesh lusteth against the spirit , and sometimes flesh and blood , as matth. ● . . flesh and blood hath not revealed this , that is , this confession thou hast made comes from above ; thy fleshly corrupt minde could never have found out this supernatural truth , thy sinful will would never have embraced it . so , cor . . flesh and blood cannot inherit the kingdome of god , that is , sinful mortal flesh , as it 's expounded in the words following . so , gal. . . i consulted not with flesh and blood , that is , carnal reason . now this bosome-enemy may be called flesh , partly from its derivation , and partly from its operation ; from its derivation , because it 's derived and propagated to us by natural generation ; thus adam is said to beget a son in his own likenesse , sinful as he was , as well as mortal and miserable ; yea , the holiest saint on earth having flesh in him , derives this corrupt and sinful nature to his childe , as the circumcised jew begat an uncircumcised childe ; and the wheat cleans'd and fann'd ( being sowen ) comes up with a husk , john . . that which is borne of the flesh is flesh . secondly , it s call'd flesh from the operations of this corrupt nature , which are fleshly and carnal ; the reasonings of the corrupt minde fleshly , therefore called the carnal minde , uncapable indeed of the things of god , which it neither doth nor can perceive : as the sunne doth obsignare superiora dum revelat inferiora ; hide the heavens which are above it from us , while it reveales things beneath ; so carnal reason leaves the creature in the dark concerning spiritual truths , when it is most able to conceive and discourse of creature-excellencies , and carnal interests here below . what a childish question , for so wise a man did nicodemus put to christ ? though christ to help him did wrap his speech in a carnal phrase . if fleshly reason cannot understand spiritual truths when thus accommodated , and the notions of the gospel translated into its own language , what skill is it like to have of them , if put to reade them in their original tongue ? i mean , if this garment of carnal expression were taken off , and spiritual truths in their naked hue presented to its view . the motions of the natural will are carnal , and therefore , rom. . . they that are after the flesh , are said to minde the things of the flesh . all its desires , delights , cares , feares , are in and of carnal things ; it savours spiritual food no more then an angel fleshly . omnis vita gustu ducitur : what we cannot relish we will hardly make our daily food . every creature hath its proper diet , the lion eats not grasse , nor the horse flesh ; what is food to the carnal heart , is poison to the gracious ; and that which is pleasing to the gracious , is distastful to the carnal . now according to this interpretation the sense of the apostle is not , as if the christian had no combate with his corrupt nature , ( for in another place it 's said , the spirit lusts against the flesh , and the flesh against the spirit , and this enemy is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sin that besets the christian round ) but to aggravate his conflict with this enemy by the accesse of a forreign power , satan who strikes in with this domestick enemy . as if while a king is fighting with his own mutinous subjects , some out-landish troops should joyne with them , now he may be said not to fight with his subjects , but with a forrein power . the christian wrestles not with his naked corruption , but with satan in them ; were there no devil , yet we should have our hands full in resisting the corruptions of our own hearts , but the accesse of this enemy makes the battel more terrible , because he heads them who is a captain so skilful and experienced . our sin is the engine , satan is the engineer ; lust the bait , satan the angler ; when a soule is enticed by his own lust , he is said to be tempted , james . . because both satan and our own lust concur to the compleating the sinne . first , let this make thee , christian , ply the work of mortification close ; it is no policy to let thy lusts have armes , who are sure to rise and declare against thee when thine enemy comes . achish his nobles did but wisely , in that they would not trust david in their army , when to fight against israel , lest in the battel he should be an adversary to them ; and darest thou go to duty , or engage in any action , where satan will appear against thee , and not endeavour to make sure of thy pride , unbelief , &c. that they joyne not with thine enemy ? secondly , are satan and thy own flesh against thee , not single corruption , but edged with his policy , and backed by his power ? see then what need thou hast of more help then thy owne grace ; take heed of grapling with him in the strength of thy naked grace ; here thou hast two to one against thee : satan was too hard for adam , though he went so well appointed into the field , because left to himself , much more easily will he foile thee ; cling therfore about thy god for strength , get him with thee , and then though a worme , thou shalt be able to deal with this serpent . sect . ii. secondly , flesh and blood is interpreted as a periphrasis of man. we wrestle not with flesh and blood , that is , not with man , who is here described by that part which chiefly distinguisheth him from the angelical nature ; touch me , saith christ , and handle me , a spirit hath not flesh . now according to this interpretation observe ; first , how meanly the spirit of god speaks of man. secondly , where he layes the stresse of the saints battel , not in resisting flesh and blood , but principalities and powers ; where the apostle excludes not our combate with man , for the war is against the serpent and his seed . as wide as the world is , it cannot peaceably hold the saints and wicked together ; but his intent is to shew , what a complicated enemy ( mans wrath and satans interwoven together ) we have to deal with . first , for the first , how meanly doth the spirit of god speak of man , calling him flesh and blood ? man hath a heaven-borne soule , which makes him a kin to angels , yea , to the god of them who is the father of spirits ; but this is passed by in silence , as if god would not owne that which is tainted with sin , and not the creature god at first made it , or because the soul , though of such noble extraction , yet being so immerst in sensuality , deserves no other name then flesh , which part of man levels him with the beast , and is here intended to expresse the weaknesse and frailty of mans nature . 't is the phrase which the holy ghost expresseth the weaknesse and impotency of a creature by , isa . . . they are men , and their horses are flesh ; that is , weak ; as on the contrary , when he would set out the power and strength of a thing , he opposeth it to flesh , cor. . . our weapons are not carnal , but mighty ; and so in the text , not flesh and blood , but powers . as if he should say , had you no other to feare but a weak sorry man , it were not worth the providing armes or ammunition ; but you have enemies that neither are flesh , nor are resisted with flesh ; so that here we see what a weak creature man is , not only weaker then angels , as they are spirit , and he flesh , but in some sense beneath the beasts , as the flesh of man is frailer then the flesh of beasts , therefore the spirit of god compares man to the grasse , which soon withers , isa . . . and his goodlinesse to the flower of the field . yea , he is called vanity , psal . . . men of low degree are vanity , and men of high degree are a lie , both alike vain ; only the rich and the great man , his vanity is covered with honour , wealth , &c. which are here called a lie , because they are not what they seem , and so worse then plain vanity , which is known to be so , and deceives not . vse . first , is man but fraile flesh ? let this humble thee , o man , in all thy excellency , flesh is but one remove from filth and corruption : thy soule is the salt that keeps thee sweet , or else thou wouldest stink above ground . is it thy beauty thou pridest in ? flesh is grasse , but beauty is the vanity of this vanity . this goodlinesse is like the flower , which lasts not so long as the grasse , appears in its moneth , and is gone , yea , like the beauty of the flower , which fades while the flower stands . how soon will times plough make furrowes in thy face , yea , one fit of an ague so change thy countenance , as shall make thy doting lovers afraid to look on thee ? is it strength ? alas , it is an arme of flesh , which withers oft in the stretching forth ; ere long thy blood which is now warm , will freeze in thy veines ; thy spring crown'd with may-buds , will tread on decembers heel ; thy marrow dry in thy bones , thy sinews shrink , thy legs bow under the weight of thy body , thy eye-strings crack , thy tongue not able to call for help ; yea , thy heart with thy fl●sh shall faile ; and now thou , who art such a giant , take a turne if thou canst in thy chamber , yea , raise but thy head from thy pillow if thou art able , or call back thy breath , which is making haste to be gone out of thy nostrils , never to return more ; and darest thou glory in that which so soon may be prostrate ? is it wisdome ? the same grave rhat covers thy body , shall bury all that , ( the wisdome of thy flesh i mean ) all thy thoughts shall perish , and goodly plots come to nothing . indeed , if a christian , thy thoughts as such shall ascend with thee , not one holy breathing of thy soule lost . is it thy blood and birth ? whoever thou art , thou art base-borne till borne againe , the same blood runs in thy veines , with the beggar in the street , asts . . all nations there we finde made of the same blood , in two things all are alike , we come in and go out of the world alike ; as one is not made of finer earth , so not resolved into purer dust . vse . secondly , is man flesh ? trust not in man ; cursed be he that makes flesh his arme . not the mighty man ; robes may hide and garnish , they cannot change flesh , psal . . put not your trust in princes ; alas , they cannot keep their crownes on their own heads , their heads on their own shoulders , and lookest thou for that which they cannot give themselves ? not in wise men , whose designes recoile oft upon themselves , that they cannot performe their enterprise . — amphora coepit institui currente rot â cur urceus exit . mans carnal wisdome intends one thing , but god turnes the wheele , and brings forth another . trust not in holy men , they have flesh , and so their judgement not infallible , yea , their way sometimes doubtful . his mistake may lead thee aside , and though he returns , thou mayest go on and perish . trust not in any man , in all men , no not in thy self , thou artflesh . he is a fool , ( saith the wise man ) that trusts his heart . not in the best thou art or doest , the garment of thy righteousnesse is spotted with the flesh ; all is counted by saint paul , confidence in the flesh , besides our rejoycing in christ , phil. . . vse thirdly , feare not man , he is but flesh . this was davids resolv , ps . . . i will not fear what flesh can do unto me ; thou need'st not thou ought'st not to fear . thou need'st not . what , not such a great man , not such a number of men , who have the keyes of all the prisons at their girdle , who can kill or save alive , no , not these , only look they be thy enemies for righteousnesse sake . take heed thou makest not the least childe thine enemy , by offering wrong to him , god will right the wicked even upon the saint . if he offends , he shall finde no shelter under gods wing for his sin . this made jerome complain that the christians sins made the armes of those barbarous nations which invaded christendome victorious : nostris peccatis fortes sunt barbari . but if mans wrath findes thee in gods way , and his fury take fire at thy holinesse , thou needest not feare , though thy life be the prey he hunts for . flesh can only wound flesh , he may kill thee , but not hurt thee , why shouldest thou feare to be stript of that which thou hast resign'd already to christ ? 't is the first lesson thou learnest , if a christian , to deny thy self , take up thy crosse , and follow thy master ; so that the enemy comes too late ; thou hast no life to lose , because thou hast given it already to christ , nor can man take away that without gods leave ; all thou hast is ensured ; and though god hath not promised thee immunity from suffering in this kinde , yet he hath undertaken to beare thy losse , yea , to pay thee a hundred fold , and thou shalt not stay for it till another world . again , thou ought'st not to feare flesh . our saviour , mat. . thrice in the compasse of sixe verses , commands us not to feare man ; if thy heart quailes at him , how wilt thou behave thy self in the list against satan , whose little finger is heavier then mans loines ? the romanes had arma praelusoria ; weapons rebated or cudgels , which they were tried at before they came to the sharp . if thou canst not beare a bruise in thy flesh from mans cudgel and blunt weapon , what wilt thou do when thou shalt have satans sword in thy side ? god counts himself reproached when his children feare a sorry man ; therefore we are bid , sanctifie the lord , and not to feare their feare . now if thou wouldest not feare man who is but flesh ; labour , first , to mortifie thy own flesh . flesh only feares flesh : when the soule degenerates into carnal desires and delights , no wonder he falls into carnal feares . have a care , christian , thou bring'st not thy self into bondage : perhaps thy heart feeds on the applause of men , this will make thee afraid to be evil spoken of , as those who shuffled with christ , john . . owning him in private when they durst not confesse him openly , for they loved the praise of men ; david saith , the mouth of the wicked is an open sepulchre ; and in this grave hath many a saints name been buried ; but if this fleshly desire were mortified , thou would'st not passe to be judg'd by man , and so of all carnal affections . some meat you observe is aguish ; if thou settest thy heart on any thing that is carnal , wife , childe , estate , &c. these will incline thee to a base feare of man , who may be gods messenger to afflict thee in these . secondly , set faith against flesh . faith fixeth the heart , and a fixed heart is not readily afraid . physicians tell us we are never so subject to receive infection as when the spirits are low , and therefore the antidotes they give are all cordials : when the spirit is low through unbelief , every threatening from man makes sad impression . let thy faith take but a deep draught of the promises , and thy courage will rise . fourthly , comfort thy self , christian , with this , that as thou art fl●sh , so thy heavenly father knows it , and considers thee for it . first , in point of affliction , psal . . . he knoweth our frame , he remembreth that we are but dust . not like some unskilful emperick , who hath but one receipt for all , strong or weak , young or old , but as a wise physician considers his patient , and then writes his bill : men and devils are but gods apothecaries , they make not our physick , but give what god prescribes . balaam loved bal●ks see well enough , but could not go an hairs breadth beyond gods commission . indeed god is not so choice with the wicked , isa . . . hath he smitten him , as he smote those that smote h●m ? in a saints cup the poison of the affliction is corrected , not so in the wickeds , and therefore what is medicine to the one is ruine to the other . secondly , in duty ; he knows you are but flesh , and therefore pities and accepts thy weak service , yea , he makes apologies for thee ; the spirit is willing , saith christ , but the flesh is weak . thirdly , in temptations he considers thou art flesh , and proportions the temptation to so weak a nature : 't is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a temptation as is common to man , a moderate temptation ( as in the margin ) fitted for so fraile a creature . whenever the christian begins to faint under the weight of it , god makes as much haste to his succour , as a tender mother would to her swooning childe ; therefore he is said to be nigh , to revive such , lest their spirits should faile . sect . iii. the second thing follows : the conjuncture of the saints enemies ; we have not to do with naked man , but with man led on by satan ; not with flesh and blood , but principalities and powers acting in them . there are two sorts of men the christian wrestles with , good men and bad . satan strikes in with both . first , the christian wrestles with good men . many a sharp conflict there hath been betwixt saint and saint , scuffling in the dark through mis-understanding of the truth , and each other : abraham and lot at strife . aaron and miriam justled with moses for the wall , till god interposed and ended the quarrel by his immediate stroak on miriam . the apostles even in the presence of their master , were at high words , contesting who should be greatest . now in these civil wars among saints , satan is the great kindle-coale , though little seen , because , like ahab , he fights in a disguise , playing first on one side , and then on the other , aggravating every petty injury , and thereupon provoking to wrath and revenge : therefore the apostle dehorting from anger , useth this argument , give no place to the devil ; as if he had said , fall not out among your selves , except you long for the devils company , who is the true souldier of fortune ( as the common phrase is . ) living by his sword , and therefore hastes thither where there is any hope of war. gregory compares the saints in their sad differences to two cocks , which satan the master of the pit sets on fighting , in hope , when kill'd to sup with them at night . solomon saith , prov. . . the mouth of the contentious man calls for stroakes . indeed we by our mutual strifes give the devil a staffe to beat us with ; he cannot well work without fire , and therefore blows up these coales of contention , which he useth as his forge , to heat our spirits into wrath , and then we are malleable , easily hammer'd as he pleaseth . contention puts the soul into disorder , and inter arma silent leges . the law of grace acts not freely , when the spirit is in a commotion ; meek moses provok't , speaks unadvisedly . me thinks this ( if nothing else will ) should sound a retreat to our unhappy differences , that this joab hath a hand in them , he sets this evil spirit betwixt brethren , and what folly is it for us to bite and devoure one another to make hell sport ? we are prone to mistake our heat for zeal , whereas commonly in strifes between saints , it is a fire-ship sent in by satan to break their unity and order ; wherein while they stand they are an armado invincible , and satan knows he hath no other way but this to shatter them : when the christians language which should be one , begins to be confounded , they are then neare a scattering ; 't is time for god to part his children , when they cannot live in peace together . secondly , the christian wrestles with wicked men . because you are not of the world , saith christ , the world hates you . the saints nature and life are antipodes to the world , fire and water , heaven and hell , may assoon be reconciled as they with it . the heretick is his enemy for truths sake , the prophane for holinesse , to both the christian is an abomination , as the israelite to the egyptian ; hence come wars ▪ the fire of persecution never goes out in the hearts of the wicked , who say in their hearts as they once with their lips , christiani ad leones . now in all the saints wars with the wicked , satan is commander in chief , 't is their fathers work they do , his lusts they fulfil . the sabeans plunder'd job , but went on satans errand . the heretick broacheth corrupt doctrine , perverts the faith of many , but in that the minister of satan , cor. . . they have their call , their wiles and wages from him . persecutors their work ascribed to hell ; is it a persecution of the tongue ? 't is hell sets it on fire ; is it of the hand ? still they are but the devils instruments , rev. . . the devil shall cast some of you into prison . vse , first , do you see any driving furiously against the truths or servants of christ ; o pity them as the most miserable wretches in the world , feare not their power , admire not their parts , they are men possessed of , and acted by the devil , they are his drudges and slaughter-slaves , as a martyr call'd them . augustine in his epistle to lycinius , one of excellent parts , but wicked , who once was his scholar , speaks thus pathetically to him : o how i could weep and mourne over thee , to see such a sparkling wit prostituted to the devils service ! if thou hadst found a golden chalice , thou wouldest have given it to the church , but god hath given thee a golden head , parts and wit , and in this propinas teipsum diabolo , thou drinkest thy self to the devil . when you see men of power or parts , using them against god that gave them , weep over them ; better they had lived and died , the one slaves , the other fools , then do the devil such service with them . vse . secondly , o ye saints , when reproached and persecuted , look further then man , spend not your wrath upon him ; alas , they are but instruments in the devils hand ; save your displeasure for satan who is thy chief enemy , these may be won to christs side , and so become thy friends at last now and then we see some running away from the devils colours , and washing the wounds with their teares , which they have made by their cruelty . 't is a notable passage in anselme , who compares the heretick and persecutour to the horse , and the devil to the rider . now , saith he , in battel , when the enemy comes riding up , the valiant souldier , non irascitur equo , sed equiti , & quantum potest agit ut equitem percutiat , equum possideat ; sic contra malos homines agendum , non contra illos , sed illum qui illos instigat , ut dum diabolus vincitur , infoelices quos ille possidet liberentur : he is angry not with the horse but horseman , he labours to kill the man that he may possesse the horse for his use : thus must we do with the wicked , we are not to bend our wrath against them , but satan that rides them , and spurs them on labouring by prayer for them as christ did on the crosse , to dismount the devil , that so these miserable soules hackneyed by him may be delivered from him . 't is more honour to take one soule alive out of the devils clutches , then to leave many slain upon the field . erasmus saith of augustine , that he begg'd the lives of those hereticks , at the hands of the emperours officers , who had been bloody persecutours of the orthodox ; cupiebat , saith he , amicus medicus superesse , quos arte suâ sanaret : like a kinde physician he desired their life , that if possible he might work a cure on them , and make them sound in the faith . chap ii. wherein is shewen , what a principality satan hath , how he came to be such a prince , and how we may know whether we be under him as our prince , or not . verse . but against principalities and powers , &c. sect . i. the apostle having shewen what the saints enemies are not , flesh and blood , fraile men , who cannot come but they are seen , who may be resisted with mans power , or escape by flight ; now he describes them positively , against principalities , against powers , &c. some think the apostle by these divers names and titles , intends to set forth the distinct orders , whereby the devils are one subordinate to another , so they make the devil , verse . to be the head or monarch , and these , verse . so many inferiour orders , as among men there are princes , dukes , earles , &c. under an emperour . that there is an order among the devils cannot be denied . the scripture speaks of a prince of devils , matth. . and of the devil and his angels , who with him fell from their first station , called his angels as it 's probably conceived , because one above the rest ( as the head of the faction ) drew with him multitudes of other into his party , who with him sinned and fell . but that there should be so many distinct orders among them , as there are several branches in this description , is not probable ; too weak a notion to be the foundation of a pulpit-discourse , therefore we shall take them as meant of the devil collectively . we wrestle not with flesh and blood , but devils , who are principalities , powers , &c. and not distributively , to make principalities one rank , powers another ; for some of these branches cannot be meant of distinct orders , but promiscuously of all as spiritual wickednesses ; it being not proper to one to be spirits or wicked , but common to all . first , then the devil or whole pack of them are here described by their government in this world , principalities . secondly , by their strength and puissance , called powers . thirdly , by their nature in its substance and degeneracy , spiritual wickednesses . fourthly , in their kingdome or proper territories , rulers of the darknesse of this world . fifthly , by the ground of the war , in heavenly places , or about heavenly things . first , of the first , principalities ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the abstract for the concrete , that is , such as have a principality ; so , titus . . we are bid to be subject to principalities and powers , that is , princes and rulers , so the vulgar reades it . we wrestle against princes , which some will have to expresse the eminency of their nature above mans , that as the state and spirit of princes is more raised then others , great men have great spirits , as zeba and zalmunna to gideon , asking who they were they slew at tabor ; as thou art , ( say they ) so were they , each one resembled the children of a king , that is , for majesty and presence beseeming a princely race ; so they think , the eminent nature of angels here to be intended , who are as far above the highest prince , as he above the basest peasant ; but because they are described by their nature in the fourth branch , i shall subscribe to their judgement , who take this for their principality of government , which the devil exerciseth in this lower world ; and the note shall be , that satan is a great prince , christ himself stiles him the prince of the world , john . princes have their thrones where they sit in state ; satan hath his , rev. . . thou dwellest where satan hath his throne ; and that such a one as no earthly prince may compare ; few kings are enthroned in the hearts of their subjects , they rule their bodies , and command their purses , but how oft in a day are they pull'd out of their thrones by the wishes of their discontented subjects : but satan hath the heart of all his subjects . princes have their homage and peculiar honour done to them ; satan is served upon the knee of his subjects , the wicked are said to worship the devil , rev. . . no prince expects such worship as he , no lesse then religious worship will serve him , chron. . . jeroboam there is said to ordain priests for devils , and therefore he is call'd not only the prince , but the god of this world , because he hath the worship of a god given him . princes such as are absolute have a legislative power , nay , their own will is their law , as at this day in turkey , where their laws are writ in no other tables , then in the proud sultans breast ; thus satan gives law to the poor sinner , who is bound and must obey , though the law be writ with his own blood , and the creature hath nothing but damnation for fulfilling the devils lust ; 't is call'd a law of sinne , rom. . . because it comes with authority ; princes have their ministers of state , whom they employ for the safety and enlargement of their territories : so satan his , cor. . . who propagates his cursed designes , therefore we reade of doctrine of devils . princes have their arcana imperii , which none knowes but a few favourites in whom they confide : thus the devil hath his mysteries of iniquity , and depths of satan we reade of , which all his subjects know not of , rev. . ▪ these are imparted to a few favourites , such as elymas , whom paul calls full of all subtilty , and childe of the devil ; such , whose consciences are so debauched , that they scruple not the most horrid sins , these are his white boyes . i have read of a people in america , that love meat best when 't is rotten and stinks . the devil is of their diet , the more corrupt and rotten the creature is in sinne , the better he pleaseth his tooth ; some are more the children of the devil then others . christ had his beloved disciple ; and satan those that lie in his very bosome , and know what is in his heart . in a word , princes have their vectigalia , their tribute and custome ; so satan his . indeed he doth not so much share with the sinner in all , but is owner of all he hath , so that the devil is the merchant , and the sinner but the broker to trade for him , who at last puts all his gaines into the devils purse : time , strength , parts , yea , conscience and all spent to keep him in his throne . sect . ii. quest . but how comes satan to this principality ? answ . not lawfully , though he can shew a faire claim . as , first , he obtained it by conquest , as he won his crown ; so he weares it by power and policy . but conquest is a crack't title . a thief is not the honester , because able to force the traveller to deliver his purse ; and a thief on the throne is no better then a private one on the road , or pyrate in a pinnace , as he boldly told alexander . neither doth that prove good with processe of time , which was evil at first : satan indeed hath kept possession long , but a thief will be so as long , as he keeps his stollen goods ; he stole the heart of adam from god at first , and doth no better to this day . christs conquest is good , because the ground of the war righteous , to recover what was his own , which satan cannot say of the meanest creature , 't is my own . secondly , satan may lay claim to his principality by election ; 't is true he came in by a wile , but now he is a prince elect , by the unanimous voice of corrupt nature ; ye are of your father the devil , saith christ , and his lusts ye will do . but this also hath a flaw in it , for man by law of creation is gods subject , and cannot give away gods right ; by sin he loseth his right in god , as a protectour ; but god loseth not his right as a soveraign . sin disabled man to keep gods law , but it doth not enfranchise or dis-oblige him that he need not keep it . thirdly , satan may claim a deed of gift from god himself , as he was bold to do to christ himself upon this ground , perswading him to worship him as the prince of the world , luke . , . he shewed unto him all the kingdomes of the world , saying , all this will i give thee , for that is delivered unto me , and to whomsoever i will i give it . where there was a truth , though he spake more then the truth , ( as he cannot speak truth , but to gain credit to some lie at the end of it . ) god indeed hath delivered in a sense this world to him , but not in his sense to do what he will with it , nor by any approbatory act given him a pattent to vouch him his vice-roy , not satan by the grace of god , but by the permission of god prince of the world . quest . but why doth god permit this apostate-creature , to exercise such a principality over the world ? answ . first , as a righteous act of vengeance on man , for revolting from the sweet government of his rightful lord and maker ; 't is the way that god punisheth rebellion ; because ye would not serve me with gladnesse in the abundance of all things , therefore ye shall serve your enemies in hunger , &c. satan is a king given in gods wrath . chams curse is mans punishment , a servant of servants . the devil is gods slave , man the devils . sin hath set the devil on the creatures back , and now he hurries him without mercy , ( as he did the swine ) till he be choak't with flames , if mercy interpose not . secondly , god permits this his principality , in order to the glorifying of his name in the recovery of his elect from the power of this great potentate . what a glorious name will god have when he hath finished this war , wherein at first he found all possessed by this enemy , and not a man of all the sons of adam to offer himself as a voluntier in this service , till made willing by the day of his power ? this , this will gain god a name above every name , not only of creatures , but of those by which himself was known to his creature . the workmanship of heaven and earth gave him the name of creatour , providence of preserver , but this of saviour , wherein he doth both the former , preserve his creature which else had been lost , and create a new creature , i mean the babe of grace , which , through god , shall be able to beat the devil out of the field , who was able to drive adam ( though created in his full stature ) out of paradise , and may not all the other works of god empty themselves as rivers into this sea , losing their names , or rather swelling into one of redemption ? had not satan taken gods elect prisoners , they would not have gone to heaven with such acclamations of triumph . there are three expressions of a great joy in scripture ; the joy of a woman after her travel , the joy of harvest , and the joy of him that divideth the spoil : the exultaton of all these is wrought upon a sad ground , many a paine and teare it costs the travelling woman , many a feare the husbandman , perils and wounds the souldier , before they come at their joy , but at last are paid for all , the remembrance of their past sorrows feeding their present joyes . had christ come and entered into affinity with our nature , and return'd peaceably to heaven with his spouse , finding no resistance ; though this would have been admirable love , and that would have afforded the joy of marriage , yet this way of carrying his saints to heaven will greaten the joy , as it addes to the nuptial song , the triumph of a conquerour , who hath rescued his bride out of the hands of satan , as he was leading her to the chambers of hell . sect . iii. vse is satan such a great prince ? try whose subject thou art . his empire is large , only a few priviledg'd , who are translated into the kingdome of gods dear son ; even in christs own territories , ( visible church i mean ) where his name is profest , and the scepter of his gospel held forth , there satan hath his subjects . as christ had his saints in nero's court ; so the devil his servants in the outward court of his visible church . thou must therefore have something more to exempt thee from his government , then living within the pale , and giving an outward conformity to the ordinances of christ , satan will yield to this , and be no loser : as a king lets his merchants trade to , yea , live in a forreign kingdome , and while they are there learn the language , and observe the customes of the place ; this breaks not their allegiance , nor all that thy loyalty to satan . when a statute was made in queen elizabeths reign , that all should come to church , the papists sent to rome to know the popes pleasure , he return'd them this answer , ( as 't is said ) bid the catholicks in england give me their heart , and let the queen take the rest . his subject thou art whom thou crownest in thy heart , and not whom thou flatterest with thy lips . but to bring the trial to an issue , know thou belongest to one of these , and but to one , christ and satan divide the whole world ; christ will bear no equal , and satan no superiour , and therefore hold in with both thou canst not . now if thou sayest christ be thy prince , answer to these interrogatories . first , how came he into the throne ? satan had once the quiet possession of thy heart : thou wast by birth as the rest of thy neighbours , satans vassal , yea , hast oft vouch't him in the course of thy life to be thy liege lord , how then comes this great change ? satan surely would not of his own accord resigne his crown and scepter to christ ; and for thy self thou wert neither willing to renounce , nor able to resist his , power : this then must only be the fruit of christs victorious armes , whom god hath exalted to be a prince and a saviour , asts . . speak therefore , hath christ come to thee , as once abraham to lot , when prisoner to kederlaomer , rescuing thee out of satans hands , as he was leading thee in chains of lust to hell ? didst thou ever hear a voice from heaven in the ministery of the word calling out to thee , as once to saul , so as to lay thee at gods foot , and make thee face about for heaven , to strike thee blinde in thine own apprehension , who before hadst a good opinion of thy state , to tame and meeken thee ; so as how thou art willing to be led by the hand of a childe after christ ? did ever christ come to thee , as the angel to peter in prison , rowsing thee up , and not only causing the chaines of darknesse and stupidity to fall off thy minde and conscience , but make thee obedient also , that the iron gate of thy will hath opened to christ before he left thee ? then thou hast something to say for thy freedome : but if in all this i be a barbarian , and the language i speak be strange , thou knowest no such work to have passed upon thy spirit , then thou art yet in thy old prison ; can there be a change of government in a nation by a conquerour that invades it , and the subjects not heare of this ? one king unthroned , and another crowned in thy soule , and thou hear no scuffle all this while ? the regenerating spirit is compared to the winde , john . . his first attempts on the soule may be so secret , that the creature knows not whence they come , or whither they tend ; but before he hath done , the sound will be heard throughout the soule , so as it cannot but see a great change in it self , and say , i that was blinde , now i see ; i that was as hard as ice , now relenting for sin ; now my heart gives , i can melt and mourne for it . i that was well enough without a christ , yea , did wonder what others saw in him , to make such a do for him , now have changed my note with the daughters of jerusalem ; and for what , is your beloved ( as i scornfully have ask't ) i have learn't to ask where he is , that i might seek him with you . o soul ! canst thou say 't is thus with thee , thou mayest know who has been here ; no lesse then christ , who by his victorious spirit hath translated thee from satans power into his own sweet kingdom . secondly , whose law doest thou freely subject thy self unto ? the lawes of these princes are as contrary as their natures ; the one a law of sin , rom. . . the other a law of holinesse , rom. . . and therefore if sin hath not so far bereav'd thee of thy wits , as not to know sin from holinesse , thou mayest , ( except resolve to cheat thy own soul ) soon be resolved ; confesse therefore and give glory to god , to which of these laws doth thy soule set its seal ? when satan sendes out his proclamation , and bids sinner goe , set thy foot upon such a command of god , observe what is thy behaviour , doest thou yield thy self , as paul phraseth it , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a metaphor from princes servants or others , who are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to present themselves before their lord , as ready and at hand to do their pleasure , by which the apostle elegantly describes the forwardnesse of the sinners heart to come to satans foot , when knock or call ; now doth thy soule go out thus to meet thy lust , ( as aaron his brother ) glad to see its face in an occasion ? thou art not brought over to sin with much ado , but thou likest the command : transgresse at gilgal , ( saith god ) this liketh you well , hos . . . as a courtier , who doth not only obey , but thank his prince that he 'll employ him . need'st thou be long in resolving whose thou art ? did ever any question , whether those were jeroboams subjects , who willingly followed his command ? hos . . . alas , for thee , thou art under the power of satan , tied by a chaine stronger then brasse or iron ; thou lovest thy lust . a saint may be for a time under a force , sold under sin , as the apostle bemoans , and therefore glad when deliverance comes , but thou sellest thy self to work iniquity . if christ should come to take thee from thy lusts , thou wouldest whine after them , as micah after his gods . thirdly , to whom goest thou for protection ? as it belongs to the prince to protect his subjects , so princes expect their subjects should trust them with their safety ; the very bramble bids , iudg. . . if in truth ye anoint me king , then put your trust under my shadow . now who hath thy confidence ? darest thou trust god with thy soule , and the affaires of it in well-doing ? good subjects follow their calling , commit state-matters to the wisdom of their prince and his councel ; when wrong'd , they appeal to their prince in his laws for right ; and when they do offend their prince , they submit to the penalty of the law ; and beare his displeasure patiently , till humbling themselves they recover his favour , and do not in a discontent fall to open rebellion . thus a gracious soule follows his christian calling , committing himself to god as a faithful creatour , to be ordered by his wise providence . if he meets with violence from any , he scornes to beg aid of the devil to help him , or be his own judge to right himself ; no , he acquiesceth in the counsel and comfort the word of god gives him . if himself offends , and so comes under the lash of gods correcting hand , he doth not then take up rebellious armes against god , and refuse to receive correction , but saith , why should a living man complain ? a man for the punishment of his sin ; whereas a naughty heart dares not venture his estate , life , credit , or any thing he hath with god in well-doing , he thinks he shall be undone presently , if he sits still under the shadow of gods promise for protection ; and therefore he runs from god as from under an old house that would fall on his head , and layes the weight of his confidence in wicked policy , making lies his refuge , like israel , he trusts in perversenesse , when god , tells him , in returning and rest he shall be saved , in quietnesse and confidence shall be his strength : he hath not faith to take gods word for his security in wayes of obedience . and when god comes to afflict him for any disloyal carriage , in stead of accepting the punishment for his sin , and so to own him for his soveraign lord , that may righteously punish the faults of his disobedient subjects , his heart is fill'd with rage against god , and in stead of waiting quietly and humbly , ( like a good subject ) till god upon his repentance receives him into his favour , his wretched heart ( presenting god as an enemy to him ) will not suffer any such gracious and amiable thought of god to dwell in his bosome , but bids him look for no good at his hand . this evil is of the lord , why should i wait on the lord any longer ? whereas a gracious heart is most encouraged to wait from this very consideration that drives the other away ; because 't is the lord afflicts , micah . . fourthly , whom doest thou sympathize with ? he is thy prince , whose victories and losses thou layest to heart , whether in thy own bosome , or abroad in the world . what saith thy soul , when god hedgeth up thy way , and keeps thee from that sin which satan hath been soliciting for ? if on christs side thou wilt rejoyce when thou art delivered out of a temptation , though it be by falling into an affliction ; as david said of abigail , so wilt thou here : blessed be the ordinance , blessed be the providence which kept me from sinning against my god ; but if otherwise thou wilt harbour a secret grudge against the word which stood in thy way , and be discontented , thy designe took not . a naughty heart ( like amnon ) pines while his lust hath vent , again , what musick do the atchievements of christ in the world make in thy eare ? when thou hearest the gospel thrives , the blinde see , the lame walk , the poor gospellized , doth thy spirit rejoyce in that houre ? if a saint , thou wilt , as god is thy father , rejoyce thou hast more brethren borne ; as he is thy prince , that the multitude of his subjects increase ; so when thou seest the plots of christs enemies discovered , powers defeated , canst thou go forth with the saints to meet king jesus , and ring him out of the field with praises ? or do thy bells ring backward , and such newes make thee haste like haman , mourning to thine house , there to empty thy spirit swolne with rancour against his saints and truth ? or if thy policy can master thy passion , so far as to make faire weather in thy countenance , and suffer thee to joyne with the people of god in their acclamations of joy , yet then art thou a close mourner within , and likest the work no better then haman his office in holding mordecai's stirrup , who had rather have held the ladder ; this speaks thee a certain enemy to christ , how handsomely soever thou mayest carry it before men . vse secondly , blesse god , o ye saints , who upon the former trial can say , you are translated into the kingdome of christ , and so delivered from the tyranny of this usurper : there are few but have some one gaudy day in a year which they solemnize ; some keep their birth-day , others their marriage ; some their manumission from a cruel service , others their deliverance from some imminent danger ; here is a mercy where all these meet . you may call it , as adam did his wife , chavah , the mother of all the living ; every mercy riseth up and calls this blessed ; this is thy birth-day , thou wert before , but beganst to live , when christ began to live in thee , the father of the prodigal dated his sons life from his returne ; this my son was dead , and is alive . it is it is thy marriage-day ; i have married you to one husband , even christ jesus , said paul to the corinthians . perhaps thou hast enjoyed this thy husbands sweet company many a day , and had a numerous off-spring of joyes and comforts by thy fellowship with him , the thought of which cannot but endeare him to thee , and make the day of thy espousals delightful to thy memory ; 't is thy manumission , then were the indentures cancell'd , wherein thou wert bound to sin and satan ; when the sonne made thee free , thou becamest free indeed : thou canst not say thou wast borne free , for thy father was a slave , nor that thou boughtest thy freedome with a summe ; by grace ye are saved . heaven is setled on thee in the promise , and thou not at charge so much as for the writings drawing . all is done at christ his cost , with whom god indented , and to whom he gave the promise of eternal life before the world began , as a free estate to settle upon every believing soul in the day they should come to christ , and receive him for their prince and saviour ; so that from the houre thou didst come under christs shadow , all the sweet fruit that grows on this tree of life is thine ; with christ all that both worlds have falls to thee : all is yours , because you are christs . o christian , look upon thy self now , and blesse thy god to see what a change there is made in thy state , since that black and dismal time , when thou wert slave to the prince of darknesse ; how couldest thou like thy old scullions work again ? or think of returning to thy house of bondage ? now thou knowest the priviledges of christs kingdomes . great princes , who from basenesse and beggery have ascended to kingdomes and empires , ( to adde to the joy of their present honour ) have delighted to speak often of their base birth ; to go and see the mean cottages where they were first entertained , and had their birth and breeding , and the like . and 't is not unuseful for the christian to look in at the grate , to see the smokie hole where once he lay , to view the chaines wherewith he was laden , and so to compare christs court , & the divels prison ; the felicity of the one , and the horror of the other together . but when we do our best to affect our hearts with this mercy by all the inhancing aggravations we can find out . alas , how little a portion of it shalwe know here ? this is a nimium excellens , which cannot be fully seen , unlesse it be by a glorified eye ; how can it be fully known by us , where it cannot be fully enjoyed ? thou art translated into the kingdome of christ , but thou art a great way from his court. that is kept in heaven , and that the christian knows , but as we far countreys which we never saw , only by map , or some rarities that are sent us as a taste of what grows there in abundance . vse thirdly , this ( christian ) calls for thy loyalty and faithful service to christ , who hath saved thee from satans bondage . say , o ye saints , to christ , as they to gideon , come thou and rule over us , for thou hast delivered us from the hand , not of midian , but of satan . who so able to defend thee from his wrath , as he who broke his power ? who like to rule thee so tenderly , as he that could not brook anothers tyranny over thee ? in a word , who hath right to thee besides him , who ventur'd his life to redeem thee ? that being delivered from all thine enemies , thou mayest serve him without feare in holinesse all the dayes of thy life . and wee it not pity that christ should take all this pains to lift up thy head from satans house of bondage , and give thee a place among those in his own house , who are admitted to minister unto him , ( which is the highest honour the nature of men or angels is capable of , ) and that thou shouldest after all this be found to have a hand in any treasonable practice against thy dear saviour ? surely christ may think he hath deserved better at your hands , if at none besides . where shall a prince safely dwell , if not in the midst of his own courtiers ; and those such who were all taken from chains and prisons to be thus preferr'd , the more to oblige them in his service ? let devils and devillish men do their own work , but let not thy hand ( o christian ) be upon thy dear saviour . but this is too litle to bid thee not play the traitour . if thou hast any loyal blood running in thy veines , thy own heart will smite thee when thou rendest the least skirt of his holy law ; thou canst as well carry burning coales in thy bosome , as hide any treason there against thy dear soveraign . no , 't is some noble enterprise i would have thee think upon , how thou mayest advance the name of christ higher in thy heart , and world too as much as in thee lies . o how kindely did god take it , that david ( when peaceably set in his throne ) was casting about , not how he might entertain himself with those pleasures , which usually corrupt and debauch the courts of princes in times of peace , but how he might shew his zeal for god , in building a house for his worship , that had rear'd a throne for him , sam. . and is there nothing ( christian ) thou canst think on , wherein thou mayest eminently be instrumental for god in thy generation ? he is not a good subject that is all for what he can get of his prince , but never thinks what service he may do for him . nor he the true christian , whose thoughts dwell more on his own happinesse then the honour of his god. if subjects might chuse what life stands best for their own enjoyment , all would desire to live at court with their prince : but because the princes honour is more to be valued then this : therefore noble spirits ( to do their prince service ) can deny themselves the delicacies of a court , to jeopard their lives in the field , and thank their prince too for the honour of their employment . blessed paul upon these termes was willing to have his day of coronation in glory prorogued , & he to stay as companion with his brethren in tribulation here , for the furtherance of the gospel . this indeed makes it opera pretium vivere , worth the while to live , that we have by it a faire opportunity , ( if hearts to husband it ) in which we may give a proof of our real gratitude to our god , for his redeeming love in rescuing us out of the power of the prince of darknesse , and translating us into the kingdome of his dear son. and therefore ( christian ) lose no time , but what thou meanest to do for god , do it quickly : art thou a magistrate ? now it will be soon seen on whose side thou art ; if indeed thou hast renounced allegiance to satan , and taken christ for thy prince , declare thy self an enemy to all that bear the name of satan , and march under his colours . study well thy commission , and when thou understandest the duty of thy place , fall to work zealously for god. thou hast thy princes sword put into thy hand , be sure thou use it , and take heed how thou usest it ; that when call'd to deliver it up , and thy account also , it may not be found rusty in the sheath through sloth and cowardise , besmeared with the blood of violence , nor bent and gap't with partiality and injustice . art thou a minister of the gospel ? thy employment is high , an ambassadour , and that not from some petty prince , but the great god to his rebellious subjects . a calling so honourable , that the son of god disdained not to come in extraordinary from heaven to perform it , call'd therefore the messenger of the covenant ; yea , he had to this day stay'd on earth in person about it , had he not been call'd to reside as our ambassadour and advocate in heaven with the father : and therefore in his bodily absence he hath intrusted thee and a few more to carry on the treaty with sinners , which when on earth himself began . and what can you do more acceptable to him , then to be faithful in it , as a businesse on which he hath set his heart so much ? as ever you would see his sweet face with joy , ( you that are his ambassadours ) attend to your work , and labour to bring this treaty of peace to a blessed issue between god and those you are sent to . and then if sinners will not come off , and seal the articles of the gospel , you shall ( as abraham said to his servant ) be cleare of your oath . though israel he not gathered , yet you shall be glorious in the eyes of the lord. and let not the private christian say he is a dry tree , and can do nothing for christ his prince , because he may not bear the magistrates fruit or ministers . though thou hast not a commission to punish the sins of others with the sword of justice , yet thou mayest shew thy zeal , in mortifying thy own with the sword of the spirit , and mourne for theirs also : though thou mayest not condemn them on the bench , yet thou mayest , yea , oughtest by the power of a holy life to convince and judge them . such a judge lot was to the sodomites . though thou art not sent to preach and baptize , yet thou mayest be wonderful helpful to them who are . the christians prayers whet magistrates and ministers sword also . o pray , christian , and pray again , that christs territories may be enlarged ; never go to heare the word , but pray , thy kingdom come . loving princes take great content in the acclamations and good wishes of their subjects as they passe by . a vivat rex , long live the king , coming from a loyal breath , though poor , is more worth then a subsidy from those who deny their hearts while they part with their money . thou servest a prince ( christian ) who knowes what all his subjects think of him , and he counts it his honour , not to have a multitude feinedly submit to him , but to have a people that love him and cordially like his government , who if they were to chuse their king , and make their own lawes they should live under every day would desire no other then himself , nor any other lawes then what they have already from his mouth . it was no doubt great content to david , that he had the hearts of his people so , as whatever the king did , pleased them all . and surely god took it as well , that what he did pleased david ; for indeed david was as content under the rule and disposure of god as the people were under his ; witnesse the calmnesse of his spirit in the greatest affliction that ever befell him , sam. . . behold , here am i , let him do to me as seemeth good unto him . loyal soule ! he had rather live in exile with the good will of god , then have his throne , if god will not say 't is good for him . chap. iv. of the great power satan hath not only over the elementary and sensitive part of the world , but intellectual also , the soules of men . sect . i. this is the second branch of the description , wherein satan is set forth by his might and power . this gives weight to the former , were he a prince , and not able to raise a force that might dread the saints , the swelling name of prince were contemptible ; but he hath power answerable to his dignity , which in five particulars will appear . first , in his names ; secondly , his nature ; thirdly , his number ; fourthly , his order and unity ; lastly , the mighty works that are attributed to him . first , for the first , he hath names of great power called the strong man , luke . . . so strong that he keeps his house in peace in defiance of all the sons of adam , none on earth being able to cope with this giant : christ must come from heaven to destroy him and his works , or the field is lost . he is call'd the roaring lion , which beast commands the whole forrest ; if he roares all tremble , yea , in such a manner , as pliny relates , that he goes amongst them , and they stand exanimated while he chooseth his prey without resistance ; such a lion is satan , who leads sinners captive at his will , tim. . . he takes them alive , as the word is , as the fowler the bird , which with a little scrap is enticed into the net ; or as the conquerour his cowardly enemy , who has no heart to fight , but yields without contest . such cowards the devil finds sinners , he no sooner appears in a motion , but they yield ; they are but a very few noble spirits and those are the children of the most high god , who dare valiantly oppose him , and in striving against sin resist to blood . he is call'd the great red dragon , who with his taile , wicked men his instruments , sweeps down the third part of the stars of heaven . the prince of the power of the aire , because as a prince can muster his subjects , and draw them into the field for his service , so the devil can raise the posse coeli aërii . in a word , he is call'd the god of this world , cor. . . because sinners give him a god-like worship , feare him as the saints do god himselfe . secondly , the devils nature shewes his power : 't is angelical . blesse the lord , ye his angels , that excel in strength , psal . . . strength is put for angels , psal . . . they did eat angels food , heb. the food of the mighty . in two things the power of angelical nature will appear ; in its superiority , and in its spirituality . first , its superiority , angels are the top of the creation ; man himself made a little lower then the angels . now in the works of creation , the superiour hath a power over the inferiour ; the beasts over the grasse and herb , man over the beasts , and angels over man. secondly , the spirituality of their nature . the weaknesse of man is from his flesh : his soule made for great enterprizes , but weighed down with a lump of flesh , is forced to rowe with a strength suitable to its weak partner ; but now the devils being angels have no such incumbrance , no sumes from a fleshly part to cloud their understanding , which is clear and piercing ; no clog at their heele to retard their motion , which for swiftnesse is set out by the winde and flame of fire . yea , being spiritual they cannot be resisted with carnal force , fire and sword hurt not them . the angel which appear'd to manoah , went up in the fire that consumed the sacrifice , though such hath been the dotage , and is at this day of superstitious ones , that they think to charme the devil with their carnal exorcismes ; hence the romish reliques , crosse , holy water , yea , and among the jewes themselves in corrupter times , who thought by their phylacteries and circumcision , to scare away the devil , which made some of them expound that , cant. . . of circumcision , every man hath his sword on his thigh , because of feare in the night . by sword on the thigh , they expound circumcision , which they will vainly have given as a charme against evil spirits that affright them in the night . but alas , the devil cares for none of these , no , not for an ordinance of god , when by fleshly confidence we make it a spell : he hath been often bound with these fetters and chaines , ( as is said of him in the gospel ) and the chaines have been plucked asunder by him , neither could any man thus tame him . he esteems , as job saith of the leviathan , iron as straw , and brasse as rotten wood . it must be a stronger then the strong man must binde him , and none stronger but god the father of spirits . the devil lost indeed by his fall much of his power , in relation to that holy and happy estate in which he was created , but not his natural abilities , he is an angel still , and hath an angels power . thirdly , the number of devils addes to their power . what lighter then the sand ? yet number makes it weighty ? what creature lesse then lice ? yet what plague greater to the egyptians ? how formidable then must devils be , who are both for nature so mighty , and for number such a multitude ? there are devils enough to beleaguer the whole earth ; not a place under heaven where satan hath not his troops ; not a person without some of these cursed spirits haunting and watching him where-ever he goes ; yea , for some special service he can send a legion to keep garrison in one single person , as , mark . and if so many can be spared to attend one , to what a number would the muster-rolle of satans whole army amount if known ? and now tell me , if we are not like to finde our march difficult to heaven , ( if ever we mean to go thither ) that are to passe through the very quarters of this multitude , who are scattered over the face of all the earth . when armies are disbanded and the roads full of debautch't souldiers , wandering up and down , it 's dangerous travelling : we heare then of murders and robberies from all quarters : these powers of hell are that party of angels , who for their mutiny and disobedience were cashier'd heaven , and thrust out of that glorious host , and ever since they have stragled here below , endeavouring to do mischief to the children of men , especially travelling in heavens road . fourthly , their unity and order makes their number formidable . we cannot say there is love among them , that heavenly fire cannot live in a devils bosome , yet there is unity and order as to this , they are all agreed in their designe against god and man : so their unity and consent is knit together by the ligaments , not of love , but of hatred and policy ; hatred against god and his children which they are filled with ; and policy , which tells them , that if they agree not in their designe , their kingdome cannot stand . and how true they are to this wicked brotherhood , our saviour gives a faire testimony , when he saith , satan fights not against satan . did you ever heare of any mutiny in the devils army ? or that any of those apostate angels did freely yield up one soule to christ ? they are many , and yet but one spirit of wickednesse in them all . my name , said the devils , ( not our name , ) is legion . the devil is call'd the leviathan , isa . . . the lord with his strong sword shall punish leviathan , from their cleaving together of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compact or joyned together , used for the whale , jeb . whose strength lies in his scales , which are so knit , that he is , as it were , covered with armour . thus these cursed spirits do accord in their machinations , and labour to bring their instruments into the same league with them , not contented with their bare obedience , but where they can obtain it do require an expresse oath of their servants to be true to them , as in witches . fifthly , the mighty works that are attributed to these evil spirits in scripture declare their power , and these either respect the elementary , sensible , or intellectual part of the world . the elementary , what dreadful effects this prince of the power of the aire is able to produce on that , see in the word ; he cannot indeed make the least breath of aire , drop of water , or spark of fire , but he can , if let loose , ( as reverend master caryl saith on job . ) go to gods store-house , and make use of these in such a sort , as no man can stand before him ; he can hurle the sea into such a commotion , that the depths shall boile like a pot , and disturb the aire into stormes and tempests , as if heaven and earth would meet . jobs children were buried in the ruines of their house by a puffe of his mouth , yea , he can go to gods magazine , ( as the former author saith ) and let off the great ordnance of heaven , causing such dreadful thunder and lightning , as shall not only affright , but do real execution , and that in a more dreadful way then in the ordinary course of nature . if mans art can so sublimate nature , as we see in the invention of powder , that hath such a strange force , much more able is he to draw forth its power . again , over the sensitive world his power is great , not only the beasts , as in the herd of swine , hurried by him into the deep ; but over the bodies of men also , as in iob , whose sore boiles were not the breakings out of a distempered nature , but the print of satans sangs on his flesh , doing that suddenly , which in nature would have required more time to gather and ripen : and the demoniacks in the gospel grievously vexed and tormented by him . but this the devil counts small game , his great spite is at the soules of men , which i call the intellectual world , his cruelty to the body is for the soules sake . as christs pity to the bodies of men , ( when on earth ) healing their diseases , was in a subserviency to the good of their soules , bribing them with those mercies suitable to their carnal desires , that they might more willingly receiv mercies for their souls , from that hand which was so kind to their bodies , as we give children somthing that pleaseth them , to perswade them to do something that pleaseth them not , go to school , learn their book : so the devil who is cruel , as christ is meek , and wisheth good neither to body nor soule , yet shewes his cruelty to the body , but on a design against the soule , knowing well that the soule is soon discomposed by the perturbation of the other , the soule cannot but lightly heare , ( and so have its peace and rest broken by the groanes and complaints of the body ) under whose very roof it dwells ; and then it is not strange , if as for want of sleep the tongue talk idly , so the soule should break out into some sinful carriage , which is the bottom of the devils plot on a saint . and as for other poor silly soules , he gaines little lesse then a god like fear and dread of them by that power he puts forth ( through divine permission ) in smiting their goods , beasts and bodies , as among the indians at this day . yea , there are many among our selves plainly shew what a throne satan hath in their hearts upon this account , such who , as if there were not a god in israel , go for help and cure to his doctours , wizzards i mean. and truly had satan no other way to work his will on the soules of men , but by this vantage he takes from the body , yet considering the degeneracy of mans state , how low his soule is sunk beneath its primitive extraction , how the body which was a lightsome house is now become a prisoner to it , that which was its servant is now become its master ; it is no wonder he is able to do so much . but besides this , he hath as a spirit a neerer way of accesse to the soule , and as a superiour spirit , yet more over man a lower creature . and above all , having got within the soule by mans fall , he hath now far more power then before ; so that where he meets not resistance from god he carrries all before him : as in the wicked , whom he hath so at his devotion , that he is ( in a sense ) said to do that in them , which god doth in the saints . god works effectually in them , gal. . . thes . . . satan worketh effectually in the children of disobedience , eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same word with the former places , he is in a manner as efficacious with them , as the holy spirit with the other . his delusions strong , thes . . . they return not re infectâ . the spirit enlightens , he blindes the mindes of those that believe not , cor. . . the spirit fills the saints , ephes . . . why hath satan filled thy heart , saith peter to ananias , acts. . . the spirit fills with knowledge , and the fruits of righteousnesse ; satan fills with envy and all unrighteousnesse . the holy spirit fills with comfort ; satan the wicked with terrours : as in saul vexed by an evil spirit ; and iudas , into whom 't is said he entered , and when he had satisfied his lust upon him , ( as amnon on tamar ) shuts the door of mercy upon him , and makes him that was even now traitour to his master , hangman to himselfe . and though saints be not the proper subjects of his power , yet they are the chief objects of his wrath , his foot stands on the wickeds back , but he wrestles with these , and when god steps aside , he is far above their match : he hath sent the strongest among them home , trembling and crying to their god , with the blood running about their consciences . he is mighty , both as a tempter to and for sin , knowing the state of the christians affairs so wel , & able to throw his fire-bals so far into the inward senses , ( whether they be of lust or horrour ) and to blow up these with such unwearied solicitations , that if they at first meet not with some suitable dispositions in the christian , at which ( as from loose cornes of powder ) they may take fire , ( which is most ordinary ) yet in time he may bring over the creature by the length of the siege , and continued volleys of such motions , to listen to a parley with them , if not a yielding to them . thus many times he even wearies out the soule with importunity . sect . ii. vse first , let this ( o man make the plumes of thy pride fall , whoever thou art that gloriest in thy power ; hadst thou more then thou or any of the sons of adam ever had , yet what were all that to the power of these angels ? is it the strength of thy body thou gloriest in ? alas , what is the strength of frail flesh , to the force of their spiritual nature ? thou art no more to these then a childe to a giant , a worme to a man : who could tear up the mountaines , and hurle the world into a confusion , if god would but suffer them . is it the strength of thy parts above others ? doest thou not see what fooles he makes of the wisest among men ? winding them about as a sophister would do an idiot , making them believe light is dark , bitter is sweet , and sweet bitter ; were not the strength of his parts admirable , could he make a rational creature as man is , so absurdly throw away his scarlet , and embrace dung : i mean , part with god and the glorious happinesse he hath in him , in hope to mend himself , by embracing sin ? yet this he did when man had his best wits about him in innocency . is it the power of place and dignity got by warlike atchievement ? grant thou wert able to subdue nations , and give lawes to the whole world , yet even then without grace from above thou wouldest be his slave . and he himselfe for all this his power is a cursed spirit , the most miserable of all gods creatures , and the more because he hath so much power to do mischief ; had the devil lost all his angelical abilities , when he fell , he had gained by his losse . therefore tremble ( o man ) at any power thou hast , except thou usest it for god. art strong in body ? who hath thy strength ? god , or thy lusts ? some are strong to drink , strong to sin , thy bands shall therefore be stronger , isa . . . hast thou power by thy place to do god and his church service , but no heart to lay it out for them , but rather against them ? thou and the devil shall be tried at the same bar , it seems thou meanest to go to hell for something , thou wilt carry thy full lading thither . no greater plague can befall a man then power without grace . such great ones in the world , while here , make a brave shew , like chief commanders and field-officers at the head of their regiments , the common souldiers are poor creatures to them ; but when the army is beaten , and all taken prisoners , then they fling off their scarfe and feather , and would be glad to passe for the meanest in the army . happy would devils be , princes and great ones in the world be , if then they could appear in the habit of some poor sneaks to receiv their sentence as such , but then their titles , and dignity , and riches shall be read , not for their honour , but further shame and damnation . vs ; e secondly , it shewes the folly of those that think it is such an easie matter to get heaven . if the devil be so mighty , and heavens way so full of them , then sure it will cost hot water before we display our banners upon the walls of that new ierusalem . yet it is plain many think otherwise by the provision they make for their march . if you should see a man walking forth without a cloak , or with a very thin one , you will say , surely he fears no foule weather , or one riding a long journey alone and without armes , you will conclude he expects no thieves on the road . all ( if you ask them ) will tell you they are on their way to heaven , but how few care for the company of the saints , as if they needed not their fellowship in their journey ? most go naked , without so much as any thing like armour , have not enough to gaine the name of professours at large ; others , it may be , will shew you some vaine slighty hopes on the mercy of god , without any scripture-bottom for the same , and with these content themselves , which will like a rusty unsound pistol flie in their own face , when they come to use it , and is it any wrong to say these make nothing of getting heaven ? surely these men , ( many of whom thrive so well in the world ) never got their estates with so little care as they think to get heaven . ask them why they follow their trade so close , they will tell you estates are not got by sleeping , families are not provided for with the hands in the pocket , they meet with many rooks and cheaters in their dealing , who should they not look to themselves would soon undo them : and are there none that thou needest feare will put a cheat on thy soule , and bereave thee of thy crown of glory if they can ? thou art blinder then the prophets servant , if thou seest not more devils encompassing thee then he saw men about samaria . thy worldly trade they will not hinder , nay , may be help thee to sinful tricks in that to hinder thee in this : but if once thou resolvest to seek out for christ and his grace , they will oppose thee to thy face ; they are under an oath , as pauls enemies were , to take away the life of thy soul if they can ; desperate creatures themselves , who know their doom is irrecoverable , and sell their own lives they will as dear as they can . now what folly is it to betray thy soule into their hands , when christ stands by to be thy convoy ? out of him thou art a lost creature , thou canst not defend thy self alone against satan , nor with satan against god. close with christ , and thou art delivered from one of thy enemies , and him the most formidable , god i mean : yea , he is become thy friend , who will stick close to thee in thy conflict with the other . vs ; e thirdly , to the saints ; be not ye dismayed at this report which the scripture makes of satans power . let them feare him who feare not god. what are these mountains of power and pride before thee , o christian , who servest a god that can make a worme thresh a mountain ? the greatest hurt he can do thee , is by nourishing this false fear of him in thy bosome : it is observed ( bernard saith ) of some beasts in the forrest , plerunque superant leonem ferientem , quae non sustinent rugientem : though they are too hard for the lion in fight , yet tremble when he roares , thus the christian ▪ when he comes to the pinch indeed , is able through christ to trample satan under his feet , yet before the conflict stands trembling at the thought of him . labour therefore to get a right understanding of satans power , and then this lion will not appear so fierce , as you paint him in your melancholy fancy . three considerations will relieve you , when at any time you are beset with the feares of his power . first , it is a derived power ; he hath it not in himself , but by pattent from another , and that no other but god : all powers are of him , whether on earth or in hell . this truth subscribed in faith would first sccure thee ( christian ) that satans power shall never hurt thee . would thy father give him a sword to mischief thee his childe ? i have created the smith ( saith god ) that bloweth the coales , i have created the waster to destroy , and therefore assures them , that no weapon formed against them shall prosper , isa . . , &c. if god provides his enemies armes , they shall ( i warrant you ) be such as will do them little service . when pilate thought to scare christ , with what he could do towards the saving or taking away of his life , he replies , that he could do nothing except it were given from above , iohn . . as if he had said , do your worst , i know who seal'd your commission , secondly , this considered , would meeken and quiet the soule , when troubled by satan within , or his instruments without ; 't is satan buffets , man persecutes me , but god who gives them both power . the lord ( saith david ) bids him curse . the lord ( saith iob ) hath given , and the lord hath taken . this kept the kings peace in both their bosomes . o christian , look not on the jayler that whips thee , may be he is cruel , but reade the warrant , who wrote that , and at the bottome thou shalt finde thy fathers hand . secondly , satans power is limited , and that two ways ; he cannot do what he will , and he shall not do what he can . first , he cannot do what he will. his desires are boundlesse , they walk not only to and fro here below , but in heaven it self , where he is pulling down his once fellow-angels , knocking down the carved-work of that glorious temple , as with axes and hammers , yea , unthroning god , and setting himself in his place , this foole saith in his heart , there is no god ; but he cannot do this , nor many other things which his canker'd malice stirres him up to wish ; he is but a creature , and so hath the length of his tedder to which he is staked and cannot exceed ; and if god be safe then thou also , for thy life is hid with christ in god ; if i live ( saith christ ) you shall live also . you are engraven on the table of his heart , if he plucks one away , he must the other also . again , as he cannot hurt the being of god , so he cannot pry into the boseme of god. he knowes not mans , much lesse the thoughts of god. the astrologers nor their master could bring back nebuchadnezzars dream . as men have their closets for their own privacy , where none can enter in but with their key : so god keeps the heart as his withdrawing room , shut to all besides himself , and therefore when he takes upon him to foretel events : if god teach him not his lesson , nor second causes help him , he is beside his book ; so to save his credit , delivers them dubiously , that his text may beare a glosse suitable to the effect whatever it is . and when he is bold to tell the state of a person , there is no weight to be laid on his judgment . job was an hypocrite in his mouth , but god proved him a liar . again , thirdly , he cannot-hinder those purposes and counsels of god he knows . he knew christ was to come in the flesh and did his worst , but could not hinder his landing , though there were many devices in his heart , yet the counsel of the lord concerning him did stand , yea , was delivered by the midwifery of satan suggesting , and his instruments executing his lust as they thought , but fulfilling gods counsel against themselves . fourthly , he cannot ravish thy will , diabolus non est jussor vitiorum , sed incentor . he cannot command thee to sin against thy will ; he can motum agere , make the soule go faster , that is , on its way , as the winde carries the tide with more swiftnesse , but he cannot turn the stream of the heart contrary to its own course and tendency . secondly , satans power is so limited , that he shall not do what he can . god lets out so much of his wrath as shall praise him , and be as a stream to set his purpose of love to his saints on work , and then lets down the flood-gate by restraining the residue thereof ; god ever takes him off before he can finish his work on a saint . he can ( if god suffers him ) rob the christian of much of his joy , and disturb his peace by his cunning insinuations , but he is under command ; he stands like a dog by the table while the saints si● at this sweet fe●st of comfort ▪ but dares not stir to roam off their cheer , his masters eye is on him . the want of this consideration loseth god his praise , and us our comfort , god having lock't up our comfort in the performance of our duty . did the christian consider what satans power is , and who damms it up ; this would alwayes be a song of praise in his mouth . hath satan power to rob and burn , kill and slay , torment the body , distresse the minde ? whom may i thank that i am in any of these out of his hands ? doth satan love one better then job ? or am i out of fight , or beside his walk ? is his courage cool'd , or his wrath appeas'd , that i scape so well ? no , none of these , his wrath is not against one , but all the saints ; his eye is on thee , and his arme can reach thee ; his spirit is not cow'd , nor his stomack stay'd with those millions he hath devoured , but keen as ever ; yea , sharper , because now he sees god ready to take away , and the end of the world drawing on so fast . 't is thy god alone whom thou art beholden to for all this , his eye keepeth thee ; when satan finds the good man asleep , then he finds our good god awake ; therefore thou art not consumed , because he changeth not . did his eye slumber or wander one moment , there would need no other flood to drown thee , yea , the whole world , then what would come out of this dragons mouth . thirdly , satans power is ministerial , appointed by god for the service and benefit of the saints : 't is true ( as it s said of the proud assyrian , ) be weaneth not so , neither doth his heart think so ; but it is in his heart to destroy those he tempts : but no matter what he thinks : as luther comforted himself , when told what had passed at the diet at noremburg against the protestants , that it was decreed one way there , but otherwise in heaven ; so for the saints comfort , the thoughts which god thinks to them are peace , while satans are ruine to their graces , and destruction to their soules ; and his counsel shall stand in spite of the devil . the very mittimus which god makes , when he commits any of his saints to the devils prison , runs thus , deliver such a one to satan for the destruction of the flesh , that the spirit may be saved in the day of the lord jesus , cor. . . so that tempted saints may say , we had perished if we had not perished to our own thinking . this leviathan , while he thinks to swallow them up , is but sent of god , ( as the whale to jonah ) to waft them safe to land . some of them of understanding shall fall to try them , and to purge them , and to make them white , dan. . . this god intends when he lets his children fall into temptation , as we do with our linnen , the spots they get at our feasts are taken out by washing , rubbing and laying them out to bleech . the saints spots are most got in peace , plenty and prosperity , and they never recover their whitenesse to such a degree as when they come from under satans scouring . we do too little , not to feare satan , we should comfort our selves with the usefulnesse and subserviency of his temptations to our good . all things are yours , who are christs . he that hath given life to be yours , hath given death also . he that hath given heaven for your inheritance , paul and cephas , his ministers and ordinances to help you thither ; hath given the world with all the afflictions of it , yea , the prince of it too , with all his wrath and power in order to the same end . this indeed is love and wisdom in a riddle , but you who have the spirit of christ can unfold it . chap v. of the time when , the place where , and the subjects whom satan rules . against the rulers of the darknesse of this world . these words contain the third branch in the description of our great enemy the devil ; and they hold forth the proper seat of his empire , with a threefold boundary ; he is not lord over all , that is , the incommunicable title of god , but a ruler of the darknesse of this world , where the time , place , and subjects of his empire are stinted . . the time when this prince hath his rule , in this world , that is , now , not hereafter . . the place where he rules , in this world , that is , here below , not in heaven . . the subjects or persons whom he rules , not all in this lower world neither : and they are wrap't up in these words : the darknesse of this world . first , of the first boundary . sect . the time when he rules : so this word ( world ) may be taken in the text for that little spot of time , which ( like an inconsiderable parenthesis ) is clasp't in on either side with vast eternity ; call'd sometimes the present world . on this stage of time this mock-king acts the part of a prince , but when christ comes to take down this scaffold at the end of this world , then he shall be degraded , his crown taken off , his sword broke over his head , and he hist off with scorne and shame ; yea , of a prince become a close prisoner in hell ; no more then shall he infest the saints , no nor rule the wicked : but he with them , and they with him , shall lie under the immediate execution of gods wrath , for this very end christ hath his pattent and commission , which he will not give up , till he shall have put down all rule , then and not till then will he deliver up his oeconomical kingdom to his father , when he shall have put down all rule ; for he must reign till he hath put all enemies under his feet . satan is cast already , his doom is past upon him , as adams was upon his first sin , but full execution is stayed till the end of the world . the devil knows it , it is an article in his creed , which made him trembling ask christ why he came to torment him before his time . vse first , this brings ill newes to the wicked . your prince cannot long sit in his throne , sinners at present have a merry time of it , if it would hold ; they rejoyce , while christs disciples weep and mourne ; they ruffle in their silkes , while the saint goes in his rags . princes are not more careful to oblige their courtiers with pensions and preferments , then the devil is to gratifie his followers . he hath his rewards also ; all this will i give thee ; am not i able to promote thee , saith balak to balaam ? o 't is strange , ( and yet not strange , considering the degeneracy of mans nature ) to see how satan carries sinners after him with this golden hook . let him but present such a bait as honour , pelfe or pleasure , and their hearts skip after it , as a dog would at a crust ; he makes them sin for a morsel of bread : o the naughty heart of man loves the wages of unrighteousnesse , ( which the devil promiseth ) so dearly , that it feares not the dreadful wages which the great god threatens . as sometimes you shall see a spaniel so greedy of a bone , that he 'll leap into the very river for it , if you throw it thither , and by that time he comes with much ado thither , 't is sunk , and he gets nothing but a mouth-full of water for his pains ; thus sinners will after their desired pleasures , honours and profits , swimming through the very threatenings of the word to them , and sometimes they lose even what they gaped for here . thus god kept balaam , ( as balak told him ) from honour , numb . . . but however they speed here , they are sure to lose themselves everlastingly without repentance . they that are resolved they will have these things , are the men that fall into the devils snare , and are led into those foolish and hurtful lusts , which will drown them in destruction and perdition , tim. . . o poor sinners ! were it not wisdom before you truck with the devil , to enquire what title he can give you to these goodly vanities ? will he settle them as a free estate upon you ? can he secure your bargain and keep you from suits of law ? or is he able to put two lives into the purchase , that when you die , you may not be left destitute in another world ? alas , poor wretches ! you shall ere long see what a cheat he hath put on you , from whom you are like to have nought but caveat emptor , let the buyer look to that ; yea , this great prince that is so brag , to tell what he will give you , must down himself : and a sad prince must needs make a sad court ; o what howling will there then be of satan and his vassals together ! o but , saith the sinner , the pleasures and honours sin and satan offer are present , and that which christ promiseth we must stay for : this indeed is that which takes most . demas , saith paul , forsook me , having loved this present world , tim. . . 't is present indeed ( sinners , ) for you cannot say it will be yours the next moment ; your present felicity is going , and the saints ( though future , ) is coming never to go ; and who for a gulpe of pottage , and sensual enjoyments at present , would part with a reversion of such a kingdom ? except thou art of his minde , who thought he had nothing , but what he had swallowed down his throat . haec habeo quae edi , quaeque exaturata libido — hausit . which cicero could say , was more fit to be writ on an oxes grave then a mans . vile wretch , that thinkest 't is not better to deale with god for time , then the devil for ready pay . tertullian wonders at the folly of the romanes ambition , who would endure all manner of hardship in field and fight , for no other thing but to obtain at last the honour to be consul , which he calls unius anni volaticum gaudium , a joy that flies away at the years end . but o what desperate madnesse is it of sinners then , not to endure a little hardship here , but entaile on themselves the eternal wrath of god hereafter , for the short feast , and running banquet their lusts entertain them here withal : which often is not gaudium unius horae , a joy that lasts an houre . vse secondly , let this encourage thee , o christian , in thy conflict with satan , the skirmish may be sharp , but it cannot be long . let him tempt thee , and his wicked instruments trounce thee , 't is but a little while , and thou shalt be rid of both their evill neighbourhoods . the cloud while it drops is rolling over thy head , and then comes faire weather , an eternal sunshine of glory . canst thou not watch with christ one houre or two ? keep the field a few dayes ? if yield , thou art undone for ever ; persevere but while the battel is over , and thine enemy shall never rally more ; bid faith look through the key-hole of the promise , and tell thee what it sees there laid up for him that overcomes : bid it listen and tell thee whether it cannot hear the shout of those crowned saints , as of those that are dividing the spoile , and receiving the reward of all their services and sufferings here on earth : and doest thou stand on the other side , afraid to wet thy foot with those sufferings and temptations , which like a little plash of water , run between thee and glory ? sect . ii. secondly , the devils empire is confined to place as well as time : he is the ruler of this lower world , not of the heavenly . the highest the devil can go is the aire , call'd the prince thereof , as being the utmost marches of his empire , he hath nothing to do with the upper world . heaven feares no devil , and therefore its gates stand alwayes open ; never durst this fiend look into that holy place since he was first expell'd , but rangeth to and fro here below as a vagabond creature , excommunicated the presence of god , doing what mischief he can to saints in their way to heaven ; but is not this matter of great joy , that satan hath no power there , where the saints happinesse lies ? what hast thou ( christian ) which thou needest value that is not there ? thy christ is there , and if thou lovest him , thy heart also , which lives in the bosome of its beloved . thy friends , and kindred in christ are there , or expected ; with whom thou shalt have a merry meeting in thy fathers house , notwithstanding the snare on tabor , the plots of satan which lie in the way . o friends get a title to that kingdome , and you are above the flight of this kite . this made job a happy man indeed , who when the devil had plundered him to his skin , and worried him almost out of that too , could then vouch christ in the face of death and devils to be his redeemer , whom he should with those eyes , that now stood full with brinish teares , behold , and that for himself as his own portion . it is sad with him indeed , who is robbed of all he is worth at once , but this can never be said of a saint . the devil took away jobs purse , ( as i may say ) which put him into some straits , but he had a god in heaven that put him into stock again . some spending money thou hast at present in thy purse , in the activity of thy faith , the evidence of thy son-ship , and comfort flowing from the same , enlargement in duty and the like , which satan may for a time disturb , yea , deprive thee of but he cannot come to the rolls , to blot thy name out of the book of life ; he cannot null thy faith , make void thy relation , dry up thy comfort in the spring , though dam up the stream ; nor hinder thee a happy issue of thy whole war with sinne , though worst thee in a private skirmish ; these all are kept in heaven , among gods own crown-jewels , who is said to keep us by his power through faith unto salvation . sect . iii. the third boundary of the devils principality is in regard of his subjects , and they are described here to be the darknesse of this world , that is , such who are in darknesse . this word is used sometimes to expresse the desolate condition of a creature in some great distresse , isa . he that walks in darknesse , and sees no light ; sometimes to expresse the nature of all sin ; so , eph. . . sin is called the work of darknesse ; sometimes the particular sin of ignorance ; often set out by the darknesse of the night , blindnesse of the eye , all these i conceive may be mean't , but chiefly the latter ; for though satan makes a foule stir in the soule ; that is , in the dark of sorrow , whether it be from outward crosses or inward desertions ; yet if the creature be not in the darknesse of sinne at the same time , though he may disturb his peace as an enemy , yet cannot be said to rule as a prince . sin only sets satan in the throne ; so that i shall take the words in the two latter interpretations . first , for the darknesse of sin in general . secondly , for the darknesse of ignorance in special ; and the sense will be , that the devils rule is over those that are in a state of sin and ignorance , not over those who are sinful or ignorant , so he would take hold of saints as well as others ; but over those who are in a state of sin , which is set out by the abstract , ruler of the darknesse , the more to expresse the fulnesse of the sin and ignorance that possesseth satans slaves ; and the notes will be two . first , every soul in a state of sin is under the rule of satan . secondly , ignorance above other sins enslaves a soul to satan , and therefore all sins are set out by that which chiefly expresseth this , viz. darknesse . every soule in a state of sin is under the rule of satan ; under which point these two things must be enquired . first , the reason why sin is set out by darknesse . secondly , how every one in such a state appears to be under the devils rule . for the first , first , sin may be called darknesse , because the spring and common cause of sin in man is darknesse . the external cause satan , who is the great promoter of it , he is a cursed spirit held in chaines of darknesse . the internal is the blindnesse and darknesse of the soule : we may say when any one sins , he doth he knowes not what , as christ said of his murtherers . did the creature know the true worth of the soul , ( which he now sells for a song , ) the glorious amiable nature of god and his holy wayes , the matchlesse love of god in christ , the poisonfull nature of sin , and all these not by a sudden beam darted into the window at a sermon , and gone again , like a flash of lightning , but by an abiding light ; this would spoile the devils market , and poor creatures would not readily take this toad into their bosomes ; sin goes in a disguise , and so is welcome . secondly , it is darknesse , because it brings darknesse into the soul , and that naturally and judicially . first naturally . there is a noxious quality in sin offensive to the understanding , which is to the soule what the eye and palate are to the body ; it discernes of things , and distinguisheth true from false , as the eye white from black : it tryeth words as the mouth tasteth meats . now as there are some things bad for the sight , and others bad for the palate vitiating it , so that it shall not know sweet from bitter ; so here sin besots the creature , and makes it injudicious , that he who could see such a practice absurd and base in others before , when once he hath drunk of this inchanting cup himself , ( as one that hath for done his understanding ) is mad of it himself , not able now to see the evil of it , or use his reason against it . thus saul before he had debauch't his conscience , thinks the witch worthy of death ; but after he had trodden his conscience hard with other foule sins , goes to ask counsel of one himself . again , sin brings darknesse judiciously ; such have been threatened , whose eare god hath been trying to open and instruct , and have run out of gods school into the devils , by rebelling against light , that they shall die without knowledge , iob . , . what should the candle burn wast , when the creature hath more minde to play then work ? thirdly , sinne runs into darknesse . impostors bring in their damnable heresies privily , like those who sell bad ware , loath to come to the market , where the standard tries all ; but put it off in secret : so in moral wickednesse , sinners like beasts go out in the night for their prey , loath to be seen , afraid to come where they should be found out . nothing more terrible to sinners then light of truth , john . . because their deeds are evil . felix was so netled with what paul spake , that he could not sit out the sermon , but flings away in haste , and adjourns the hearing of paul till a convenient season , but he never could finde one . the sun is not more troublesome in hot countreys , then truth is to those who sit under the powerful preaching of it ; and therefore as those seldome come abroad in the heat of the day , and when they must , have their devices over their heads to skreene them from the sun ; so sinners shun as much as may be the preaching of the word ; but if they must go to keep in with their relations , or for other carnal advantages , they , if possible , will keep off the power of truth , either by sleeping the sermon away , or prating it away with any foolish imagination which satan sends to beare them company and chat with them at such a time : or by choosing such a coole preacher to sit under , whose toothlesse discourse shall rather flatter then trouble , rather tickle their fancy then prick their consciences ; and then their sore eyes can look upon the light . froreseentem amant veritatem qui non redarguentem : they dare handle and look on the sword with delight when in a rich scabbard , who would run away to see it drawn . fourthly , sinne is darknesse for its uncomfortab'enesse , and that in a threefold respect . first , darknesse is uncomfortable , as it shuts out of all imployment . what could the egyptians do under the plague of darknesse but sit still ? and this to an active spirit is trouble enough . thus in a state of sinne man is an unserviceable creature , he can do his god no service acceptably , spoiles everything he takes in hand , like one running up and down in a shop when windows shut , doth nothing right . it maybe writ on the grave of every sinner , who lives and dies in that state , here lies the man , that never did god an hours work in all his life . secondly , darknesse is uncomfortable in point of enjoyment ; be there never such rare pictures in the roome , if dark , who the better ? a soul in a state of sinne may possesse much , but enjoyes nothing : this is a sore evil , and little thought of . one thought of its state of enmity to god , would drop bitternesse into every cup ; all he hath smells of hell fire , and a man at a rich feast would enjoy it sure but little , if he smelt fire , ready to burn his house and himself in it . thirdly , darknesse fills with terrours , fears in the night are most dreadfull ; a state of sin is a state of fear . men that owe much , have no quiet , but when they are asleep , and not then neither , the cares and fears of the day sink so deep , as makes their rest troublesome and unquiet in the night . the wicked hath no peace , but when his conscience sleeps , and that sleeps but brokenly , awaking often with sick fits of terrour : when he hath most prosperity , he is scared like a flock of birds in a corn-field at every piece going off he eats in fear , and drinks in fear ; when afflicted , he expects worse behinde , and knows not what this cloud may spread to , and where it may lay him ; whether in hell or not he knows not , and therefore trembles ( as one in the dark ) not knowing but his next step may be into the pit . fifthly , sin leads to utter darknesse ; utter darknesse is darknesse to the utmost . sin in its full height , and wrath in its full heat together ; both universal , both eternal . here 's some mixture , peace and trouble , paine and ease ; sin and thoughts of repenting , sin and hopes of pardon ; there the fire of wrath shall burn without slacking , and sin run parallel with torment ; hell-birds are no changelings ; their torment makes them sin , and their sin feeds their torment , both unquenchable , one being fuel to another . secondly , let us see how it appears , that such as are under a state of sin , are under the rule of satan . sinners are call'd the children of the devil , john . . and who rules the childe but the father ? they are slaves ; who rules the slave but the master ? they are the very mansion-house of the devil ; where hath a man command , but in his own house ? i will go to my house , mat. . . as if the devil had said , i have walk't among the saints of god , to and fro , knocking at this door and that , and none will bid me welcome , i can finde no rest ; well . i know where i may be bold ; i 'le even go to my own house , and there i am sure to rule the roste without controul ; and when he comes , he findes it empty , swept and garnished ; that is , all ready for his entertainment . servants make the house trim and handsom against their master come home , especially when he brings guests with him , as here the devil brings seven more . look to the sinner , there is nothing he is or hath , but the devil hath dominion over it : he rules the whole man , their mindes blinding them . all the sinners apprehension of things are shaped by satan : he looks on sin with the devils spectacles : he reads the word with the devils comment : he sees nothing in its native colours , but is under a continual delusion . the very wisdome of a wicked man is said to be devillish , james . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or devil-like , because taught by the devil , and also such as the devils is , wise only to do evil . he commands their wills , though not to force them , yet effectually to draw them . his work ( saith christ ) ye will do . you are resolved on your way , the devil hath got your hearts , and him you will obey : and therefore when christ comes to recover his throne , he findes the soule in an uproare , as ephesus at pauls sermon , crying him down , and diana up . we will not have this man reigne over us , what is the almighty that we should serve him ? he rules over all their members , they are call'd weapons of unrighteousness , all at the devils service ; as all the armes of a kingdome , to defend the prince against any that shall invade . the head to plot , the hand to act , the feet swift to carry the body up and down about his service ; he rules over all he hath . let god come in a poor member , and beseech him to lend him a penny , or bestow a morsel to refresh his craving bowels ; and the covetous wretch his hand of charity is withered , that he cannot stretch it forth ; but let satan call , and his purse flies open and heart also . nabal that could not spare a few fragments for david and his followers , this churle could make a feast like a prince , to satiate his own lust of gluttony and drunkennesse . he commands their time , when god calls to duty , to pray , to hear , no time all the week to be spared for that ; but if the sinner hears there is a merry meeting , a knot of good fellows at the ale-house ; all is thrown aside to wait on his lord and master ; calling left at six and sevens , yea , wife and children crying , ( may be starving ) while the wretch is pouring out their very blood , ( in wasting their livelihood ) at the foot of his lust . the sinner is in the bond of iniquity , and being bound he must obey . he is said to go after his lust , as the fool to the stocks , prov. . . the pinion'd malefactour can assoon untie his own armes and legs , and so run from his keeper , as he from his lusts . they are servants , and their members instruments of sin : even as the workman takes up his axe and it resists not ; so doth satan dispose of them , except god saith nay . see here the deplored condition of every one in a state of sin . he is under the rule of satan , and government of hell , what tongue can utter , what heart can conceive the misery of this state ? it was a dismal day which christ foretold , matth. . when the abomination of desolation should be seen , standing in the holy place ; then ( saith christ ) let him that is in judea flee into the mountains . but what was that to this ? they were but men , though abominable ; these devils . they did but stand in the material temple , & defile and deface that : but these display their banners in the soules of men , pollute that throne , which is more glorious then the material heaven it self , made for god alone to sit in . they exercised their cruelties at furthest on the bodies of men , killing and torturing them : here the precious soules of men are destroyed . when david would curse to purpose the enemies of god , he prayes , that satan may be at their right hand . 't is strange sinners should no more tremble at this , who should they see but their swine , or a beast bewitch't and possest of the devil run headlong into the sea , would cry out as half undone : and is not one foul more worth then all these ? what a plague is it to have satan possesse thy heart and spirit , hurrying thee in the fury of thy lusts to perdition ? o poor man ! what a sad change hast thou made ? thou who wouldest not sit under the meek and peaceful government of god thy rightful lord , art paid for thy rebellion against him , in the cruelty of this tyrant who writes all his lawes in the blood of his subjects , and why will you sit any longer , ( o sinners ) under the shadow of this bramble , from whom you can expect nothing but eternal fire , to come at last and devoure you ? behold , christ is in the field , sent of god to recover his right , and your liberty . his royal standard is pitch't in the gospel , and proclamation made , that if any poor sinners , weary of the devils government , and heavy laden with the miserable chaines of his spiritual bondage , ( so as these irons of his sins enter into his very soule to afflict it with the senfe of them ) shall thus come , and repair to christ : he shall have protection from gods justice , the devils wrath , and sins dominion ; in a word , he shall have rest , and that glorious . usually when a people have been ground with the oppression of some bloody tyrant , they are apt enough to long for a change , and to listen to any overture that gives them hope of liberty , though reached by the hand of a stranger , who may prove as bad as the other , yet bondage is so grievous , that people desire to change , ( as sick men their beds ) though they finde little ease thereby . why then should deliverance be unwelcome to you , sinners ? deliverance brought not by a stranger whom you need feare , what his designe is upon you ; but your near kinsman in blood , who cannot mean you ill , but he must first hate his own flesh ; and whoever did that ? to be sure not he , who though he took part of our flesh , that he might have the right of being our redeemer : yet would have no kindred with us in the sinfulnesse of our nature . and 't is sin that makes us cruel , yea , to our own flesh . what can you expect from him but pure mercy , who is himself pure ? they are the mercies of the wicked which are cruel . believe it ( sirs ) christ counts it his honour , that he is a king of a willing people , and not of slaves . he comes to make you free , not to bring you into bondage ; to make you kings , not vassals . none give christ an evil word , but those who never were his subjects . enquire but of those who have tried both satans service and christs ; they are best able to resolve you what they are . you see when a soul comes over from satans quarters unto christ , and has but once the experience of that sweetnesse which is in his service , there is no getting him back to his old drudgery , as they say of those , who come out of the north , ( which is cold and poor ) they like the warme south so well , they seldome or never go back more . what more dreadful to a gracious soul then to be delivered into the hands of satan ? or fall under the power of his lusts ? it would choose rather to leap into a burning furnace , then be commanded by them . this is the great request a childe of god makes , that he would rather whip him in his house , then turne him out of it to become a prey to satan . o sinners , did you know ( which you cannot till you come over to christ and embrace him as your lord & saviour ) what the priviledges of christs servants are , & what gentle usage saints have at christs hands , you would say those were the only happy men in the world , which stand continually before him . his lawes are writ , not with his subjects blood , ( as satans are ) but with his own . all his commands are acts of grace ; 't is a favour to be employed about them . to you 't is given to believe , yea , to suffer . such an honour the saints esteem it to do any thing he commands , that they count god rewards them for one piece of service , if he enables them for another . this i had , ( saith david ) because i kept thy precepts , psal . . . what was the great reward he got ? see , v. . i have remembred thy name , o lord , in the night , and kept thy law ; then followes , this i had : he got more strength and skill to keep the law for the future , by his obedience past , and was he not well paid ( think you for his pains ? there 's fruit even in holinesse , the christian hath in hand , which he eats while he is at work , that may stay his stomack until the full reward comes , which is eternal life , rom. . . jesus christ is a prince that loves to see his people thrive , and grow rich under his government . this is he whom sinners are so afraid of , that when he sets open their prison , and bids them come forth , they choose rather to bore their eares to the devils post , then enjoy this blessed liberty . it is no wonder that some of the saints have indeed ) when tortured , not accepted deliverance , that they might obtain a better resurrection . but what a riddle is this , that forlorne soules bound with the chaines of their lusts , and the irresistible decree of god for their damnation , ( if they believe not on the lord jesus , ) should , as they are driving to execution , refuse deliverance ? this may set heaven and earth on wondring . surely , dying in their sins , they cannot hope for a better resurrection then they have a death . i am afraid rather , that they do not firmly believe they shall have any resurrection ; and then no wonder they make so light of christs offer , who think themselves safe , when once earth't in this burrough of the grave . but let sinners know , 't is not the grave can hold them , when the day of assize comes , and the judge calls for the prisoners to the bar . the grave was never intended to be a sanctuary to desend sinners from the hand of justice , but a close prison to secure them against the day of trial , that they may be forth-coming . then sinners shall be digg'd out of their burroughs , and dragg'd out of their holes to answer their contempt of christ and his grace . o how will you be astonish't to see him become your judge , whom you now refuse to be your king ? to heare that gospel witnesse against you for your damnation , which at the same time shall acquit others for their salvation ? what think you to do , sinners , in that day ? wilt thou cry and shream for mercy at christs hands ? alas , when the sentence is past , thy face will immediately be covered : condemned prisoners are not allowed to speak : teares then are unprofitable , when no place left for repentance , either in christs heart or thine own . or meanest thou to apply thy self to thy old lord , in whose service thou hast undone thy soule , and cry to him , as she to ahab , help , o king : alas , thine eye shall see him in the same condemnation with thy self . hadst thou not better now renounce the devils rule , while thou mayest be received into christs government ? poure out thy tears and cries now for mercy and grace when they are to be had , then to save them for another world to no purpose ? quest . but possibly , thou wilt say , how may i that am a home-borne slave to sin , yea , who have lived so many yeares under his cursed rule , get out of his dominion and power , and be translated into the kingdom of christ ? answ . the difficulty of this great work lies not in prevailing with christ to receive thee for his subject , who refuseth none that in truth of heart desire to come under his shadow . it doth not stand with his designe to reject any such . do physicians use to chide their patients away ? lawyers their clients ? or generals discourage those who fall off from the enemy , and come to their side ? surely no. when david was in the field , 't is said , sam. . . every one that was in distresse , in debt , or in discontent gathered themselves to him , and he became a captain over them . and so will christ be to every one that is truly discontented with satans government , and upon an inward dislike thereof repairs to him . but the maine businesse will be to take thee off from thy engagements to thy lusts and satan , till which be done , christ will not own thee as a subject , but look on thee as a spy. it fares with sinners as with servants . there may be fallings out between them and their masters , and high words passe between them , that you would think they would take up their pack and be gone in all haste : but the fray is soon over , and by next morning all is forgot , and the servants are as hard at their work as ever . o how oft are sinners taking their leave of their lusts , and giving warning to their old masters , they will repent and reform , and what not ? but in a few dayes they have repented of their repentance , and deformed their reformings , which shewes they were drunk with some passion , when they thought or spake this ; and no wonder they reverse all when they come to their true temper . now because satan has many policies , by which he useth to keep his hold of sinners ; i shall discover some of them , which if thou canst withstand , it will be no hard matter to bring thee out of his power and rule . first , satan doth his utmost , that sinners may not have any serious thoughts of the miserable state they are in , while under his rule ; or heare any thing from others , which might the least unsettle their mindes from his service . consideration ( he knowes ) is the first step to repentance : he that doth not consider his wayes what they are , and whither they lead him , is not like to change them in haste . israel stirr'd not , while moses came , and had some discourse with them about their woful slavery , and the gracious thoughts of god towards them ; and then they begin to desire to be gone . pharaoh soon bethought him what consequence might follow upon this , and cunningly labours to prevent by doubling their task : ye are idle , ye are idle , therefore ye say , let us go , and do sacrifice to the lord. go thorefore and work , exod. . , . as if he had said , have you so much spare time to think of gadding into the wildernesse , and have you your seditious conventicles , ( moses and you ) to lay your plots together ? i 'le break the knot , give them more work , scatter them all over the land to gather straw , that they may not meet to entice one anothers hearts from my service . thus satan is very jealous of the sinner , afraid every christian that speaks to him , or ordinance he hears should inveigle him . by his good-will he should come at neither , no , nor have a thought of heaven or hell from one end of the week to the other , and that he may have as few as may be , he keeps him full-handed with work . the sinner grindes , and he is filling the hopper , that the mill may not stand still . he is with the sinner as soone as he wakes , and fills his wretched heart with some wicked thoughts , which as a morning draught may keep him from the infection of any favour of good , that may be breathed on him by others in the day-time . all the day long he watcheth him , as the master would do his man , that he feares will run away . and at night he like a careful jayler locks him up again in his chamber with more bolts and fetters upon him , not suffering him to sleep as he lies on his bed , till he hath done some mischief . ah , poor wretch ! was ever slave so look't to ? as long as the devil can keep thee thus , thou art his own sure enough . the prodigal came to himselfe , before he came to his father . he considered with himself what a starving condition he was in , his huskes were poor meat , and yet he had not enough of them neither , and how easily he might mend his commons , if he had but grace to go home and humble himself to his father . now and not till now he goes : resolve thus poor sinner to sit down and consider what thy state is , and what it might be , if thou wouldest but change the bondage of satan for the sweet government of jesus christ . first , ask thy soule , whether the devil can , after thou hast worne out thy miserable life herein his drudg'ry , prefer thee to a happy state in the other world , or so much as secure thee from a state of torment and wo ? if he cannot , whether there be not one iesus christ , who is able and willing to do it ? and if so , whether it be not bloody cruelty to thy precious soul , to stay any longer under the shadow of this bramble , when thou mayest make so blessed a change ? a few of these thoughts abidingly laid home to thy soule , ( may god striking in with them ) shake the foundations of the devils prison , and make thee haste as fast from him , as one out of a house on fire about his eares . ly . satan hath his instruments to oppose the messengers and overtures , which god sends by them to bring the sinner out of satans rule . when moses comes to deliver israel out of the egyptian bondage , up start iannes and iambres to resist him . when paul preacheth to the deputy , the devil hath his chaplain at court to hinder him : elymas , one that was full of all subtilty and mischief . some or other ( to be sure ) he will finde , when god is parlying with a sinner , and perswading him to come over to christ , that shall labour to clog the work . either carnal friends , these he sends to plead his cause , or old companions in wickednesse , these bestir them , one while labouring to jeer him out of his new way , or if that take not , by turning their old love into bitter wrath against him for playing the apostate , and leaving him so . or if yet he will not be stopt in his way , then he hath his daubing preachers , ( still like iobs messengers the last the worst ) who with their soul-flattering , or rather murdering doctrine shall go about to heal his wound slightly . now as ever you desire to get out of satans bondage , have a care of all these , harden thy self against the entreaties of carnal friends and relations . resolve , that if thy children should hang about thy knees to keep thee from christ , thou wilt throw them away . if thy father and mother should lie prostrate at thy foot , rather then not go to christ , to go over their very backs to him . never can we part with their love upon such advantageous termes as these . and for thy brethren in iniquity , i hope thou doest not mean to stay while thou hast their good will , then even ask the devils also . heaven is but little worth if thou hast not a heart to despise a little shame , and beare a few frumps from prophane ishmaels for thy hopes of it . let them spit on thy face , christ will wipe it off ; let them laugh so thou winnest . if they follow not thy example before they die , the shame will be their own ; god himself shall spit it on their face before men and angels , and then kick them into hell . and lastly , scape but the snare of those flatterers , who use their tongues only to lick sinners consciences whole with their placentia's soothing doctrine , and thou art faire for a christ ; ask not counsel of them , they may go about to give you ease , but all those stitches with which they sowe up thy wounds , must be ripp't open , or thou diest for it . thirdly , satan labours to while off the sinner with delayes . floating , flitting thoughts of repenting he feares not , he can give sinners leave to talk what they will do ; so he can beg time , and by his art keep such thoughts from coming to a head , and ripening into a present resolution ; few are in hell but thought of repenting ; but satan so handled the matter , that they could never pitch upon the time in earnest when to do it . if ever thou meanest to get out of his clutches , flie out of his doors , and run for thy life , whereever this warning findes thee stay not , though in the midst of thy joyes , with which thy lusts entertain thee : as the paper which came to brentius , ( from that senatour his dear friend ) took him at supper with his wife and children , and bade him flee citò , citiùs , citissimè ; which he did , leaving his dear company and sweet cheere ; so do thou or else thou mayest repent thy stay when 't is too late . a vision charged the wise men to go back another way , and not so much as see herod , though he had charged them otherwise . o go not back , drunkard , to thy good fellows ; adulterer to thy queanes ; covetous wretch , to thy usury and unlawful gaine : turne another way , and gratifie not the devil a moment . the command saith , now repent ; the imperative hath no future tense . god saith , to day , while it is to day : the devil saith , to morrow ; which wilt thou obey , god or him ? thou sayest , thou meanest at last to do it , then why not now ? wilt thou stand with god for a day or two , huckle with him for a penny ? heaven is not such a hard pennyworth , but thou mayest come up to his termes : and which is the morrow thou meanest ? thou hast but a day in thy life for ought thou knowest , where then canst thou find a morrow for repentance ? but shouldest thou have as many dayes to come is methuselah lived , yet know , sin is hereditary , and such sort of diseases grow more upon us with our years . 't is with long accustomed sinners , as with those who have sate long under a government , they rather like to be as they are , ( though but ill on it ) then think of a change , or like those who in a journey have gone out of their way all the day , will rather take any new way , overhedge and ditch , then think of going so far back to be set right . fourthly , satan labours to comprimise the businesse , and bring it to a composition between him and christ : when conscience will not be pacified , then satan for quiets sake will yield to something , as pharaoh with moses : after much ado he is willing they should go , exod. . . and pharaoh said , i will let you go , that you may sacrifice to the lord your god in the wildernesse . but then comes in his caution , only you shall not go very farre away . thus satan will yield the sinner may pray , and heare the word , and make a goodly profession , so he doth not go very far , but that he may have him again at night . if god hath the mattins , he looks for the vigils , and thus he is content the day should be divided . doth conscience presse a reformation and change of the sinners course , rather then faile , he 'll grant that also : yet as pharaoh when he yielded they should go , he meant their little ones should stay behinde as a pledge for those that went , exod. . . so satan must have some one sin that must be spared , and no matter though it be a little one . now if ever you would get out of the devils rule , make no composition with him . christ will be king or no king. not a hoofe must be left behinde , or any thing which may make an errand for thee afterwards to return . take therefore thy everlasting farewel of every sin , as to the sincere and fixt purpose of thy heart , or thou doest nothing . paul joynes his faith and his purpose togethes , tim. . . not the one without the other . at the promulgation of the law in sinai , god did , as it were , give israel the oath of allegiance to him ; then he told them what law he would rule them by , and they gave their consent : this was the espousal which god puts them in minde of , jerem. . in which they were solemnly married together , as king and subjects . now mark , before god would do this , he will have them out of egypt . they could not obey his lawes , and pharaoh's idolatrous customes also , and therefore he will have them out , before he solemnly espouseth them to be a nation peculiarly his . thou must be a widow before christ marry thee , he will not lie by the side of anothers wife . o that it were come to this ! then the match would soon be made between christ and thee . let me ask thee , poor soul , hast thou seriously considered who christ is , and what his sweet government is ? and couldest thou finde in thy heart ( out of an inward abhorrency of sin and satan , and a liking to christ ) to renounce sin and satan , and choose christ for thy lord ? doth thy soule say as rebecca , i will go , if i could tell how to get to him . but alas , i am here a poore prisoner , i cannot shake off my fetters , and set my self at liberty to come unto christ . well , poor soul , canst thou groan heartily under thy bondage ? then for thy comfort know , thy deliverance is at the door ; he that heard the cry of israel in egypt , will hear thine also , yea , come and save thee out of the hands of thy lusts . he will not , as some , who entangle thy affections by making love to thee , and then give over the suit , and come at thee no more . if christ has won thy heart , he 'll be true to thee , and be at all the cost to bring thee out of thy prison-house also , yea , take the paines to come for thee himselfe , and bring with him these wedding-garments in which he will carry thee from thy prison to his fathers house with joy , where thou shalt live not only as a subject under his law , but as a bride in the bosome of his love , and what can be added to thy happinesse more ? when thy prince is thy husband , and that such a prince to whom all other are vassals , even the prince of the world himself ; and yet so gracious , that his majesty hinders not his familiar converse with thee a poor creature , but addes to the condescent thereof , therefore god chooseth to mixe names of greatnesse and relation together ; the one to sweeten the other : thy maker is thy husband , thy redeemer the holy one of israel . the god of the whole earth shall he be called , isa . . . and to usher in those promises with titles of greatest dread and terrour to the creature , that hold forth the greatest condescensions of love ; how can god stoop lower then to come and dwell with a poor humble soule ? which is more , then if he had said such a one should dwell with him ; for a beggar to live at court is not so much as the king to dwell with him in this cottage . yet this promise is usher'd in with the most magnificent titles ; thus saith the high and lofty one , that inhabits eternity , whose name is holy , i dwell in the high and holy place , with him also that is of a contrite and humble spirit , isa . . . and why such titles ? but to take away the feares , which his saints are prone to take up from them . will the high and lofty one , ( saith the humble soule ) look on me a poor worme ? will the holy god come near such an unclean creature , ( saith the contrite one ? ) isaiah himself cried he was undone at the sight of god , and this attribute proclaim'd before him , isa . . now god prefixeth these , that the creature may know his majesty and holinesse , which seems so terrible to us , are no prejudice to his love ; yea , so gracious a prince is thy husband , that he delights rather his saints should call him by names of love , then state . thou shalt call me ishi , and shalt no more call me baali , hos . . . that is , my husband , not my lord. sect . iv. the second point follows . ignorance above other sins enslaves a soule to satan , a knowing man may be his slave , but an ignorant one can be no other . knowledge doth not make the heart good , but it is impossible that without knowledge it should be good . there are some sins which an ignorant person cannot commit , there are more which he cannot but commit : knowledge is the key , luke . . christ the door , john . christ opens heaven , knowledge opens christ . in three particulars the point will appear more fully . first , ignorance opens a doore for sinne to enter . secondly , as ignorance lets sin in , so it locks it up in the soule , and the soule in it . thirdly , as it locks it up , so it shuts all meanes of help out . first , ignorance opens the door for satan to enter in with his troops of lusts ; where the watch is blinde , the city is soon taken : an ignorant man sins , and like drunken lot , he knowes not when the tempter comes , nor when he goes : he is like a man that walks in his sleep , knowes not where he is , nor what he does . father , forgive them , ( said christ ) they know not what they do . the apostle , cor. . having reproved the sensuality of some , verse . who made the consideration of death , by which others are awed from sinne , a provocative to sinne , let us eat and drink for to morrow we shall die , he gives an account of this absurd reasoning ; all have not the knowledge of god. an ignorant person is a man in shape , and a beast in heart . there is no knowledge in the land , saith the prophet , hosea . : and see what a regiment followes this blinde captain , swearing ; lying , killing , stealing , and what not ? we reade , tim. . . of some laden with sins ; here are trees full of bitter fruit , and what dung shall we finde at the root , that makes them so fruitfull but ignorance ? silly women , and such who never come to the knowledge of the truth . secondly , ignorance as it lets sin in , so it locks it up , and the soule in it , such a one lies in satans inner dungeon , where no light of conviction comes , darknesse inclines to sleep , a blinde minde and a drowsie conscience go together . when the storme arose , the mariners who were awake fell a praying to their god ; but the sleeper feares nothing . ignorance layes the soule asleep under the hatches of stupidity . god hath planted in the beast a natural feare of that which threatens hurt to it . go to thrust a beast into a pit , and it hangs back , nature shewes its abhorrency . man being of a nobler nature , and subject to more dangers , god hath set a double guard on him , as a natural feare of danger , so a natural shame that covers the face at the doing of any unworthy action . now an ignorant man hath slipt from both these his keepers : he sins and blusheth not , because he knowes not his guilt : he wants that magistrate within , which should put him to shame ; neither is he afraid , because he knowes not his danger ; and therefore he playes with his sin ; as the childe with the waves , that by and by will swallow him up . conscience is gods alarm to call the sinner up ; it doth not alwayes ring in his eare that hath knowledge , being usually set by god to go off at some special houre ; when god is speaking in an ordinance , or striking in a providence ; but in an ignorant soule , this is silent . the clock cannot go when the weights are taken off ; conscience is only a witnesse to what it knows . thirdly , ignorance shuts out the means of recovery . friends and ministers , yea , christ himself stands without , and cannot help the creature , as such threatenings and promises , all of no use ; he feares not the one , he desires not the other , because he knows neither : heaven-way cannot be found in the dark , and therefore the first thing god doth , is to spring in with a light , and let the creature know where he is , and what the way is to get out of his prison-house , without which all attempts to escape are in vain . there is some shimmering light in all , non dantur purae tenebrae , i think , is good divinity as well as philosophy : and this night-light may discover many sins , produce inward prickings of conscience for them , yea , stir up the creature to step aside , rather then drown in such broad waters . there are some sins so cruel and costly , that the most prostrate soul may in time be weary of their service for low ends : but what will all this come to , if the creature be not acquainted with christ the true way to god , faith and repentance the only way to christ ? such a one after all this busle , in stead of making an escape from satan , will run full into his mouth another way . there are some wayes , which at first seem right to the traveller ; yet winde about so insensibly , that when a man hath gone far , and thinks himself near home , he is carried back to the place from whence he set forth . this will befall every soule ignorant of christ , and the way of life through him ; after many yeares travel , as they think , towards heaven by their good meanings , blinde devotions and reformation , when they shall expect to be within sight of heaven , they shall finde themselves even where they were at first , as very slaves to satan as ever . vse this speaks to you that are parents , see what need you have of instructing your children , and training them up betimes in the nurture and admonition of the lord. till these chaines of darknesse be knockt off their mindes , there is no possibility of getting them out of the devils prison ; he hath no such tame slave as the ignorant soul : such a one goes before satan ( as the silly sheep before the butcher ) and knows not who he is , nor whither he carries him ; and can you see the devil driving your children to the shambles and not labour to rescue them out of his hands ? bloody parents you are , that can thus harden your bowells against your own flesh . now the more to provoke you to your duty , take these considerations . . your relation obligeth you to take care of their precious soules . 't is the soul is the child rather then the body : and therefore in scripture put for the whole man. abraham and lot went forth with all the souls they had gotton in haran , gen. . so all the souls that came with jacob into egypt , that is , all the persons . the body is but the sheath ; and if one should leave his sword with you to be kept safely for him , would you throw away the blade , and onely preserve the scabbard ? and yet parents do commonly judge of their care and love to their children by their providing for the outward man , by their breeding , that teaching them how to live like men ( as they say ) when they are dead and gone , and comport themselves to their civil place and rank in the world , these things indeed are commendable , but is not the most weighty businesse of all forgotten in the meane time , while no endeavour is used that they may live as christians , and know how to carry themselves in duty to god and man as such ? and can they do this without the knowledge of the holy rule they are to walk by ? i am sure david knew no means effectual without this , and therefore propounds the question , wherewithal shall a young man cleanse his way ? and he resolves it in the next words , by taking heed thereto according to thy word , psal . . . and how shall they compare their way and the word together , if not instructed ? our children are not borne with bibles in their heads or hearts . and who ought to be the instructer if not the parent ? yea , who will do it with such natural affection ? as i have heard sometimes a mother say in other respects , who can take such pains with my childe , and be so careful as my self that am its mother ? bloody parents then they are who acquaint not their children with god or his word ; what do they but put them under a necessity of perishing , if god stirre not up some to shew more mercy then themselves to them . is it any wonder to hear that ship to be sunk , or dasht upon the rock , which was put to sea without card or compasse ? no more is it , they should ingulph themselves in sin and perdition , that are thrust forth into the world ( which is a sea of temptation ) without the knowledge of god or their duty to him . in the fear of god think of it parents : your children have souls , and these god set you to watch over ; it will be a poor account at the last day , if you can only say , lord , here are my children . i bred them compleat gentlemen , left them rich and wealthy . the rust of that silver you left them will witnesse your folly and sinne , that you would do so much for that which rusts , and nothing for the enriching their mindes with the knowledge of god , which would have endured for ever ; happy if you had left them lesse money and more knowledge . . consider it hath ever been the saints practice to instruct and teach their children the way of god. david we finde dropping instruction into his sonne solomon , chron. . . know thou the god of thy father , and serve him with a perfect heart , and with a willing minde . though a king , he did not put it off to his chaplins , but whetted it on him with his own lips . neither was his queen bathsheba forgetful of her duty , her gracious counsel is upon record , prov. . and that she may do it with the more seriousnesse and solemnity , we finde her stirring up her motherly bowels , to let her sonne see , that she fetcht her words deep , even from her heart . what my son ! and what the sonne of my womb ! and what the sonne of my vows ? ver. . indeed that counsel is most like to go to the heart , which comes from thence . parents know not what impression such melting expressions of their love mingled with their instructions leave on their children . god bids draw forth our souls to the hungry , that is more then draw our purse , which may be done , and the heart hard and churlish . thus we should draw forth our souls with our instructions . what need i tell of timothy's mother and grandmother who acquainted him with the scripture from his youth ? and truly i think , that man calls in question his own saintship , that takes no care to acquaint his childe with god , and the way that leads to him . i have known some , that though prophane themselves , have been very solicitous , their children should have good education ; but never knew i a saint that was regardlesse whether his childe knew god or not . . it is an act of great unrighteousnesse not to instruct our children . we read of some that hold the truth in unrighteousnesse : among others those parents do it , that lock up the knowledge of these saving truths from their children , which god hath imparted to themselves . there is a double unrighteousnesse in it . first they are unrighteous to their children , who may lay as much claime to their care of instructing them , as to their labour and industry in laying up a temporal estate for them . if he should do unrighteously with his childe , that should not endeavour to provide for his outward maintenance , or having gathered an estate , should lock it up , and deny his childe necessaries , then much more he that lives in ignorance of god , whereby he renders himself incapable of providing for his childes soul ; but most of all , he that having gather'd a stock of knowledge , yet hides it from his childe . secondly , they are unrighteous to god. first , in that they keep that talent in their own hands which was given to be paid out to their children . when god reveal'd himself to abraham , he had respect to abraham's children , and therefore we finde god promising himself this at abraham's hands , upon which he imparts his minde to him concerning his purpose of destroying sodom ; shall i hide from abraham ( saith god ) that thing which i do ? i know that he will command his children , and his houshold after him , and they shall keep the way of the lord , gen. . , . the church began at first in a family , and was preserv'd by the godly care of parents in instructing their children and houshold in the truths of god , whereby the knowledge of god was transmitted from generation to generation ; and though now the church is not confined to such strait limits , yet every private family is as a little nursery to the church ; if the nursery be not carefully planted , the orchard will soon decay . o could you be willing , christians , that your children when you are laid in the dust , should be turn'd into the degenerate plant of a strange vine ; and prove a generation that do not know god ? atheisme needs not be planted , you do enough to make your children such , if you do not endeavour to plant religion in their mindes . the very neglect of the gardner to sowe and dresse his garden , gives advantage enough to the weeds to come up . this is the difference between religion and atheisme , religion doth not grow without planting , but will die even where it is planted without watering . atheisme , irreligion , and profanenesse are weeds will grow without setting , but they will not die without plucking up , all care and means little enough to stub them up . and therefore you that are parents , and do not teach your children , deale the more unrighteously with god , because you neglect the best season in their whole life for planting in them the knowledge of god , and plucking up the contrary weeds of atheisme and irreligion . young weeds come up with most ease , simple ignorance in youth becomes wilful ignorance , yea , impudence in age , you will not instruct them when young , and they will scorne their ministers should when they are old . secondly , you deale unrighteously with god , that traine not up your children in the knowledge of god , because your children , if you be christian parents are gods children ; they stand in a foederal relation to him , which the children of others do not ; and shall gods children be nurtured with the devils education ? ignorance is that which he blindes the mindes of the children of disobedience withal . shall godschildren have no better breeding ? the children of a jew god made account were borne to him ; thy sons and daughters whom thou hast borne to me , ezek. . . god had by the covenant which he made with that people , married them unto himself , and therefore as the wife bears her children to her husband , ( they are his children ) so god calls the children of the jews his , and complains of it as an horrible wickednesse in them , that they should not bring them up as his : but offer them up to molech , they have slain my children , ( saith god ) v. . and are not the children of a christian his children as well as the jewes were ? hath god recall'd or altered the first covenant , and cut off the entaile ; and darest thou slay not only thy children , but the lords also ? and is not ignorance that bloody knife that doth it ? my people are destroyed for lack of knowledge , hosea . . do you not tremble to offer them not to molech , but the devil , whom before you had given up to god , when you brought them to that solemn ordinance of baptisme , and there desired before god and man that they might become covenant-servants to the lord ? and hast thou bound them to him , and never teach them , either who their lord and master is , or what their duty is as his servants ? of thy own mouth god will condemn thee . fourthly , consider you who are parents , that by not instructing your children , you entitle your selves to all the sins they shall commit to their death . we may sin by a proxy , and make anothers fact our own . thou hast ( saith god by nathan to david concerning vriah , ) slaine him with the sword of the children of ammon , sam. . . so thou mayest pierce christ , and slay him over and over with the bloody sword of thy wicked children ▪ if thou beest not the more careful to train them up in the feare of god : there might be something said for that heathen , who when the scholar abused him , fell upon the master and struck him . indeed 't is possible he might be in the most fault . when the childe breaks the sabbath , it is his sin ; but more the fathers , if he never taught him what the command of god was . and if the parent be accessary to the sin of the childe , it will be hard for him to escape a partnership , yea , a precedency in the punishment . o what a sad greeting will such have of their children at the great day ! will they not then accuse you to be the murderers of their precious soules , and lay their blood at your door , cursing you to your face that taught them no better ? but grant , that by the interposition of thy timely repentance , thou securest thy soule from the judgement of that day ; yet god can scourge thee here for the neglect of thy duty to them . how oft do we see children become heavy crosses to such parents ? it is just that they should not know their duty to thee , who didst not teach them their duty to god ; or if thou shouldest not live so long to see this , yet sure thou canst not but go in sorrow to thy grave , to leave children behind thee that are on their way to hell . some think , that lots lingring so long in sodom , was his loathnesse to leave his sons in law behinde him , to perish in the flames . no doubt ( good man ) it was very grievous to him , and this might make him stay pleading with them , till the angel pull'd him away . and certainly nothing makes holy parents more loath to be gone out of this sodomitical world , then a desire to see their children out of the reach of that fire , ( before they go ) that god will rain upon the heads of sinners . you know not how soon the messenger may come to pluck you hence ; do your best while you are among them to win them home to god. vse . to the ministers of the gospel . let this stir up your bowels of compassion towards those many ignorant soules in your respective congregations , who know not the right hand from the left . this , this is the great destroyer of the countrey , which ministers should come forth against with all their care and strength . more are swept to hell with this plague of spiritual darknesse then any other . where the light of knowledge and conviction is , there commonly is a sense and pain that accompanies the sinner when he doth evil , which forceth some now and then to enquire for a physician , and come in the distresse of their spirits to their minister or others for counsel , but the ignorant soul feels no such smart ; if the minister stay till he sends for him to instruct him , he may sooner hear the bell go for him , then any messenger come for him ; you must seek them out , and not expect that they will come to you . these are a sort of people that are afraid more of their remedy , then their disease , and study more to hide their ignorance , then how they may have it cured , which should make us pity them the more , because they can pity themselves so little . i confesse , it is no small unhappinesse to some of us , who have to do with a multitude , that we have neither time nor strength to make our addresses to every particular person in our congregations , and attend on them as their needs require , and yet cannot well satisfie our consciences otherwise . but let us look to it , that though we cannot do to the height of what we would , we be not found wanting in what we may . let not the difficulty of our province make us like some , who when they see they have more work upon their hands then they can well dispatch , grow sick of it , and sit down out of a lazy despondency , and do just nothing . he that hath a great house running to ruine , and but a small purse ; 't is better for him to repair now a little , and then a little then let all fall down , because he cannot do it all at once . many ministers may complain of their predecessours , that they left them their people more out of repair then their houses , and this makes the work great indeed . as the jewes , who were to revive the stones out of the heaps of rubbish , before they could build the wall , yet it went up , because the people had a minde to work . nehem. . o if once our hearts were but fill'd with zeal for god , and compassion to our peoples souls , we would up and be doing , though we could but lay a brick a day , and god would be with us . may be you who finde a people rude and sottishly ignorant , like stones in the quarry , and trees unfell'd , shall not bring the work to such perfection in your dayes as you desire ; yet as david did for solomon , thou mayest by thy paines in teaching and instructing them , prepare materials for another who shall rear the temple . it s very ordinary for one minister to enter into the labours of another ; to reap those by a work of conversion , in whom a former minister hath cast the seed of knowledge and conviction : and when god comes to reckon with his workmen , the plough-man and sower shall have his penny , as well as the harvest-man and reaper . o it s a blessed thing to be ( as job saith he was , ) eyes to the blinde , much more to blinde soules ; such are the ministers . god himself calls pastours after his own heart , that feed his people with knowledge and understanding , jer. . . but wo to those that are accessary to their peoples ignorance . now a minister may be accessary to the ignorance of his people , first , by his own ignorance . knowledge is so fundamental to the work and calling of a minister , that he cannot be one without it . because thou hast rejected knowledge , i will also reject thee , that thou shalt be no priest to me : seeing thou hast forgotten the law of thy god , i will also forget thy children , hos . . . the want of knowledge in a minister is such a defect , as cannot be supplied by any thing else ; be he never so meek , patient , bountiful , unblameable , if he hath not skill to divide the word aright , he is not cut out for a minister . every thing is good , as its good for the end it is appointed to ; a knife , though it had a haft of diamonds , yet if it will not cut 't is no knife . a bell , if not sound , is no bell . the great work of a minister is to teach others , his lips are to preserve knowledge , he should be as conversant in the things of god , as others in their particular trades . ministers are called lights ; if the light then be darknesse , how great is the darknesse of that people like to be ? i know these stars in christs hands are not all of the same magnitude ; there is a greater glory of gifts and graces shines in some then others ; yet so much light is necessary to every minister , as was in the star the wise men saw at christs birth , to be able out of the word to direct sinners the safe and true way to christ and salvation . o sirs , it is a sad way of getting a living by killing of men , as some unskilful physicians do ; but much more to get a temporal livelihood by ruining souls , through our ignorance . he is a cruel man to the poor passengers , who will undertake to be pilot , when he never so much as learn't his compasse . secondly , by his negligence . it s all one if the nurse hath no milk in her breasts , or having , drawes it not forth to her childe . there is a wo to the idol-shepherd , zech. . such as have mouthes , but speak not ; lips , but not to feed the people with knowledge . it shall be the peoples sin , if they feed not when bread is before them , but wo to us if we give them not meat in due season . o sirs , what shall we say to our lord that trusts us , if those abilities which he hath given us as market-money to buy bread for our people , be found wrapt up in a napkin of sloth ? if that time wherein we should have been teaching and instructing them , shall appear to be wasted in our pleasures , or employed about our carnal profits . that servant shall have but a sad welcome of his master when he comes home , that shall be found out of the way with the key , and the family starving in the mean time for want of provision . thirdly , by his unedifying preaching , when he preacheth unsound doctrine , which doth not perfect the understanding , but corrupt it . better he did leave them in simple ignorance , then colour their mindes with a false die ; or when that he preacheth is frothy and flashy , no more fit to feed their soules , then husks the prodigals belly , which when they know they are little the wiser for their soules good . or when his discourses are so high flown , that the poor people stand gazing , as those who have lost the sight of their preacher , and at the end of the sermon cannot tell what he would have . or those who preach only truths , that are for the higher forme of professours , who have their senses well exercised , excellent may be for the building up three or foure eminent saints in the congregation ; but in the mean time , the weak ones in the family , ( who should indeed chiefly be thought on , because least able to guide themselves , or carve for themselves ) these are forgotten . he sure is an unwise builder , that makes a scaffold as high as pauls steeple , when his work is at the bottom , and he is to lay the foundation , whereas the scaffold should rise as the building goes up . so paul advanceth in his doctrine , as his hearers do in knowledge ; heb. . . therefore leaving the principles of the doctrine of christ , let us go on unto perfection . let us . it is well indeed when the people can keep pace with the preacher , to preach truths and notions above the hearers capacity , is like a nurse , that should go to feed the childe with a spoon too big to go into its mouth . we may by such preaching please our selves , and some of higher attainments , but what shall poor ignorant ones do in the mean time . he is the faithful steward that considers both . the preacher is ( as paul saith of himself ) a debt or both to the greek and to the barbarian , to the wise and to the unwise , rom. . . to prepare truths suitable to the degree of his hearers . let the wise have their portion , but let them be patient to see the weaker in the family served also . fourthly , a minister may be accessary to the ignorance of his people , when through the scandal of his life he prejudiced his doctrine , as a cook , who by his nastiness makes others afraid to eat what comes out of his foule fingers ; or when through his supercilious carriage , his poor people dare not come to him . he that will do any good in the ministers calling , must be as careful as the fisher , that he doth nothing to scare soules away from him , but all to allure and invite , that they may be toll'd within the compasse of his net . vse . is the ignorant soul such a slave to satan ? let this stirre you up that are ignorant from your seats of sloth , whereon like the blinde egyptians you sit in darknesse , speedily come out of this darknesse , or resolve to go down to utter darknesse . the covering of hamans face did tell him , that he should not stay in the kings presence . if thou livest in ignorance , it shews thou art in gods black bill ; he puts this cover before their eyes in wrath , whom he means to turne off into hell , cor. . if our gospel be hid , it is to those that perish . in one place sinners are threatened , they shall die without knowledge ; in another place , they shall die in their sinnes , john . he indeed that dies without knowledge , dies in his sinnes : and what more fearful doome can the great god passe upon a creature then this ? better die in a prison , die in a ditch , then die in ones sinnes . it thou die in thy sinnes , thou shalt rise in thy sinnes : as thou fallest asleep in the dust , so thou awakest in the morning of the resurrection ; if an ignorant christlesse wretch , as such thou shalt be araigned and judged . that god whom now sinners bid depart from them , will then be worth their acquaintance ( themselves being judges ; ) but alas ! then he will throw their own words in their teeth , and bid them depart from him , he desires not the knowledge of them . o sinners , you shall see at last , god can better be without your company in heaven , then you could without his knowledge on earth : yet , yet 't is day , draw your curtains , and behold christ shining upon your face with gospel-light ; hear wisdome crying in the streets , and christ piping under your window in the voice of his spirit and messengers , how long will ye simple ones love simplicity , and fools hate knowledge ? turne you at my reproof ; behold , i will pour out my spirit unto you , and make known my words unto you . what can you say ( sinners ) for your sottish ignorance ? where is your cloak for this sinne ? the time hath been when the word of the lord was precious , and there was no open vision , not a bible to be found in town or countrey ; when the tree of knowledge was forbidden fruit , and none might taste thereof without licence from the pope ; happy he that could get a leaf or two of the testament into a corner , afraid to tell the wife of his bosome . o how sweet were these waters , when they were forced to steal them ? but you have the word , or may in your houses ; you have those that open them every sabbath in your assemblies , many of you at least have the offers of your ministers to take any paines with you in private , passionately beseeching you to pitie your souls , and receive instruction : yea , 't is the lamentation they generally take up , you will not come unto them that you may receive light . how long may a poor minister sit in his study , before any of the ignorant sort will come upon such an errand ? lawyers have their clients , and physicians their patients : these are sought after , and call'd up at midnight for counsel : but alas ! the soule , which is more worth then raiment and body too , that is neglected , and the minister seldom thought on , till both these be sent away . perhaps when the physician gives them over for dead , then we must come and close up those eyes with comfort , which were never opened to see christ in his truth , or be counted cruel , because we will not sprinkle them with this holy water , and anoint them for the kingdome of heaven , though they know not a step of the way which leads to it . ah , poor wretches ! what comfort would you have us speak to those , to whom god himself speaks terrour ? is heaven ours to give to whom we please ? or is it in our power to alter the lawes of the most high , and save those whom he condemns ? do you not remember the curse that is to fall upon his head , that maketh the blinde to wander out of the way ? deut. . . what curse then would be our portion , if we should confirm such blinde soules , that are quite out of the way to heaven , encouraging you to go on and expect to reach heaven at last , when god knows your feet stand in those paths that lead to eternal death ? no , 't is written , we cannot , and god will not reverse it ; you may reade your very names among those damned soules which christ comes in flaming fire to take vengeance on , who the apostle tells us are such , that know not god , and obey not the gospel of our lord jesus christ , thes . . . and therefore in the feare of god , let this provoke you , of what age or sexe , rank or condition soever in the world , to labour for the saving knowledge of god in christ , whom to know is life eternal . are you young ? enquire after god betimes , while your parts are fresh , and memory strong , before the throng of worldly cares divert you , or lusts of youth debauch you . the feet of those lusts which have buried millions of others in perdition , stand ready to carry you the same way , if preventing grace come not and deliver you out of their hands , by seasoning your mindes with the knowledge of god. this morning-draught may prevent thy being infected with the ill savours thou mayest receive from the corrupt examples of others . nay , how long thy stay may be in the world thou knowest not , see whether thou canst not finde graves of thy length in the burial place ; and if thou shouldest die ignorant of god and his law , what would then become of thee ? the small brush and the old logs , young sinners , and those that are withered with age meet and burn together . or if thou shouldest stay a while longer here , may be because thou wilt not learn now , god will not teach thee then : or if thou shouldest in thy old age get acquaintance with god , yet 't is sad to be sowing thy seed , when thou shouldest be reaping thy sheaves , learning to know god , when thou mightest be comforting thy self from the old acquaintance thou hast enjoyed with him . are you old and ignorant ? alas , poor creatures ! your life in the socket , and this candle of the lord not set up and lighted in your understanding ? your body bowing to the dust , and nature tolling the passing bell , as it were , and you ( like one going into the dark ) know not whither death will lead you or leave you . 't is like the infirmities of age , make you wish your bones were even laid at rest in the grave : but if you should dye in this condition , your poor soules would even wish they were here again with their old burdens on their back ; aches and diseases of old age are grievous , but damned soules would thank god , if he would blesse them with such a heaven , as to lie in these paines to escape the torments of the other : o bethink you before you go hence ; the lesse time you have , the more diligence you must use to gain knowledge ; we need not be earnest , ( one would think ) to bid the poor prisoner learne his book , that cannot reade , when he knows he shall be hang'd if he read not his neck-verse . 't is not indeed the bare knowing the truths of the gospel , saves ; but the grosse ignorance of them to be sure will damn soules . are you poor ? it is not your poverty is your sin or misery , but your ignorance where the true treasure lies . were you gods poor , rich in knowledge and faith , you were happy , eccles . . . better is a poor and wise childe , then a foolish king , who will no more be admonish't ; yea , so happy , that did the princes of the world understand themselves aright , they would wish themselves in your clothes , how ragged soever they are , rather then be in their own robes ; there are better making for you in heaven which you shall put on , when theirs shall be pull'd off to their shame : it will not then trouble you that you were , while in the world , poor ; but it will torment them that they were so rich and great , and so poore to god and beggarly in their soules . are you rich ? labour for the knowledge of the most high . solomon had more of the worlds treasure then a thousand of you have , and yet we finde him hard at prayer , tugging with god for knowledge , chron. . . all these outward enjoyments are but vaginae bonorum , as afflictions are vaginae malorum . i am afraid many men think themselves priviledged by their worldly greatnesse from this duty , as if god were bound to save them , because rich . alas , sirs , there are not so many of you like to come there . i must confesse , it would make one tremble to think what a small number those among the great ones that shall be saved , are summed up into . not many great , not many rich ; why so few saved ? because so few have saving knowledge . o the atheisme , the ignorance , the sottish barbarisme that is to be found even in those that the world applaud , and even worship because of their lands and estates , who yet are not able to give any account of their faith ? a poore leather-coat christian will shame and catechize a hundred of them . if heaven were to be purchased with house and lands , then these would carry it away from the poore disciples of jesus christ , they have their hundreds and thousands ly by them for a purchase alwayes , but this money is not currant in heavens exchange . this is life eternall , to know thee , and jesus christ , whom thou hast sent . quest . but how may an ignorant soule attaine to knowledge ? answ . first , be deeply affected with the ignorance . some are blind , as la●dicea , and know it not . rev. . . as ignorance blinds the minde , so pride is a blind before their ignorance , that they know it not . these have such a high opinion of themselves , that they take it ill any should suspect them as such ; these of all men are most out of the way , to knowledge they are too good to learne of man as they think , and too bad to be taught of god. the gate into christs schoole is low , and these cannot stoop . the master himselfe is so humble and lowly , that he will not teach a proud scholar . therefore first become a foole in thy owne eye . a wiser man then thy selfe hath confessed as much , prov. . , . i am more brutish then any man , and have not the understanding of a man. i neither learned wisdome , nor have the knowledge of the holy. when thou art come to thy selfe to owne and blush at the brutish ignorance of thy minde , thou art fit to be admitted into christs school . if they be ashamed , then shew them the patterne of the house , ezek. . . secondly , be faithful with that little knowledge thou hast . art thou convinced this is a sinne , and that is a duty ? follow the light close , you know not what this little may grow to ; we use to set up our children with a little stock at first , and as they use it , so we adde . the kingdome of god comes of small beginnings . god complains of israel , they were brutish in their knowledge , jer. . . he doth not say brutish in their ignorance , had they sinned because they did not know better , this would have excused à tanto , but they did that which was brutish and unreasonable , as their worshiping graven images notwithstanding they knew to the contrary . that man shall not excel in knowledge who prostitutes it to sinne , job . . if they obey not , they shall perish by the sword , and shall die without knowledge . a candle pent up close in a dark lanthorn , swailes out apace : and so doth light shut up in the conscience , and not suffered to come forth in the conversation . those heathens that are charged for holding the truth in unrighteousnesse , rom. . . the next news you hear of them is , that they became vain in their imaginations , and their foolish heart was darkned , ver . . thirdly , ply the throne of grace . bene orasse est bene studuisse ; he is the best student in divinity , that studies most upon his knee . knowledge is a divine gift , all light is from heaven . god is the father of light , and prayer puts the soule under the pupillage of god. if any one lack wisdom , let him ask it of god. this is more then naked knowledge , wisdome how to use it . study may make one a great scholar in the scriptures , but prayer makes a wise christian , as it obtains sanctified knowledge , without which it is no perfect gift , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a gift and no gift . pray then with an humble boldnesse , god gives it to all that ask , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , candidly , liberally ; not like proud man who will rather put one to shame who is weak for his ignorance , then take the paines to teach him . thy petition is very pleasing to god. remember how solomon sped upon the like occasion , and promise thy self the same successe . christs school is a free school ; he denies none that come to him , so they will submit to the orders of the school ; and though all have not an answer in the same degree of knowledge ( it is not needful that all should be solomons in knowledge , except all were to be solomons in place ) yet the meanest disciple that christ sends forth shall be furnished with saving knowledge , enough to fit him for his admittance into heavens academy . thou shalt guide me with thy counsel , and after bring me to glory . fourthly , thou must bestow some time for thy diligent search after truth . truth lies deep , and must be digged for . since man was turned out of paradise he can do nothing without labour , except sinne ( this follows his hand indeed ) but this treasure of knowledge calls for spade and mattock . we are bid search the scripture , and dan. . . many shall runne to and fro , and knowledge shall be encreased ; a metaphor from merchants , who bestirre themselves to get an estate , runne to and fro , first in one land , then in another , where-ever they hear of any thing to be got , thither they post , though to the ends of the earth : thus must the soul runne from one duty to another , one while read , and anon meditate of what he hath read , then pray over his meditations , and aske counsel after all . what is the meaning of this , and how understand you that ? non schola epicuri fecit magnos viros sed contubernium . there is more light got sometimes by a short conference with the preacher , then by his whole sermon . be sure thou compasse all the means for knowledge within the walk of thy endeavour . in this thy search for knowledge observe three things . first , the end thou proposest that it be pure and holy , not meerly to know , as some do , who labour for knowledge , as many for estates , and when they have got it look on their notions , as they on their bags of money , but have not a heart to use their knowledge for their own or others good ; this is a sore evil . speculative knowledge like rachel is faire , but barren . not to be known and admired by others for thy stature in knowledge above thy brethren , verily it is too base an end to aime at in seeking knowledge , especially such as is the knowledge of god and christ . to see a heathen study for knowledge in philosophy , and then carry all his labour to this market , and think himself rewarded with obtaining the name for a wise man , is though base , yet more tolerable : but for one that knows god , and what it is to enjoy him , for such a one to content himself with a blast or two of sorry mans vain breath , this is folly with a witnesse , look thou fliest higher in thy end then so . labour for knowledge that thou mayest fear god whom thou knowest , thus david , psal . . . teach me , o lord , the way of thy statutes , and i shall keep it unto the end . the word of god is called a light unto our feet , not to our tongues meerly to talk of , but feet to walk by ; endeavour for it , not that thou may'st spread thy own name , but celebrate gods as david promiseth , when he understands the precepts of god , then he will talk of his wondrous works , he will trumpet the fame of them , and thereby awaken others to enquire after god. secondly , when thy end is right set , then thou must be constant in thy endeavour after it . the mysteries of christ are not learnt in a day . then shall we know , if we follow on to know the lord , hos . . . some are in a good mood ( may be ) and they will look into the bible , and read a chapter or two , and away they go for a week , and never practise it more ; like some boyes if at school one day truant all the week after : is it any wonder such thrive not in knowledge ? it is a good speech of bernard , tantum distat studium à lectione , quantum amicitia ab hospitio , socialis affectio à fortuit â salutatione . the study of the word , and the reading of it differs as much , as the friendship of such who every day converse lovingly together , doth from the acquaintance one hath with a stranger at an inne , or whom he salutes as he passeth by in the street . if you will get knowledge indeed , you must not onely salute the word now and then , but walk with it , and enter into daily converse with it . the three men ( who were indeed angels ) that stood by abraham , as he sat at his tent-door , were reserved , and strange , till abraham invited them into his tent , and entertain'd them friendly ; and then christ who was one among them ( as appears by the name jehovah given him in several verses , and also by what he promised he would do for sarah , ver . . not what god would do , which if a created angel he would ) begins to discover himself to abraham , and reveale his secrets to him . that soul above others shall be acquainted with the secrets of god in his word , that doth not slightly read the word , and as it were complement with it , at his tent-doore , but desires more intimacy with it , and therefore entertaines it within his soul by frequent meditating of it . david compares the word for sweetnesse to the honey and the honey-combe . indeed it is so full , that at first reading some sweetnesse will now and then drop from it , but he that doth not presse it by meditation , leaves the most behinde . thirdly , be sure thou takest the right order and method . arts and sciences have their rudiments , and also their more abstruse and deep notions ; and sure the right end to begin at , is first to learn the principles : he ( we say ) is not like to make a good scholar in the university , that never was good grammar-scholar . and they cannot be solid christians , that are not instructed in the grounds of christianity . the want of this is the cause why many are so unstedfast . first , of this way and then of that , blown like glasses into any shape , as false teachers please to breath . alas , they have no center to draw their lines from ; think it no disgrace you who have runne into error , and lost your selves in the labyrinths of deep points ( which now are the great discourse of the weakest professors ) to be set back to learn the first principles of the oracles of god better ; too many are as tertullian saith in another case , pudoris magìs memores quàm salutis , more tender of their reputation then their salvation , who are more ashamed to be thought ignorant , then careful to have it cured . fifthly , if thou wouldst attain to divine knowledge , wait on the ministery of the word . as for those who neglect this , and come not where the word is preacht , they do like one that should turn his back on the sunne that he may see it ; if thou wouldst know god , come where he hath appointed thee to learn. indeed , where the meanes is not , god hath extraordinary wayes , as a father if no school in town , will teach his childe at home , but if there be a publick school , thither he sends him : god maketh manifest ( saith paul ) the savour of his knowledge by us in every place , cor. . . let men talk of the spirit what they please . he will at last be found a quencher of the spirit , that is , a despiser of prophecy ; they both stand close together , thes . . , . quench not the spirit . despise not prophesying . but it is not enough , to sit under the meanes ; wofull experience teacheth us this , there are some no sun will tan , they keep their old complexion under the most shining and burning light of the word preached , as ignorant and prophane as those that never saw gospel-day ; and therefore if thou wilt receive any spirituall advantage by the word , take heed how thou hearest . first , look thou beest a wakefull hearer . is it any wonder he should go away from the sermon no wiser then he came , that sleeps the greatest part of it away , or heares betwixt sleeping and waking ? it must be in a dreame sure , if god reveales any thing of his mind to him . so indeed god did to the fathers of old , but it was not as they prophanely slept under an ordinance . o take heed of such irreverence . he that composeth himselfe to sleep ( as some do ) at such a time , or he that is not humbled for it , and that deeply ; both of them betray a base and low esteeme they have of the ordinance . surely thou thinkest but meanly of what is delivered , if it will not keep thee awake , yea , of god himselfe , whose message it is . see how thou art reproved by the awfull carriage of a heathen , and that a king. ehud did but say to eglon , i have a message from god unto thee , and he arose out of his seate , judge . . and thou clapest downe on thy seat to sleep ; o how darest thou put such an affront upon the great god ? how oft did you fall asleep at dinner , or telling your money ? and is not the word of god worth more then these ? i should wonder if such sermon-sleepers do dreame of any thing but hell-fire . 't is dangerous you know to fall asleep with a candle burning by our side ; some have been so burnt in their beds ; but more dangerous to sleep while the candle of the word is shining so neare us . what if you should sinke downe dead like eatychus ? here is no paul to raise you as he had ; and that you shall not , where is your security ? secondly , thou must be an attentive hearer . he that is awake , but wanders with his eye or heart , what doth he but sleep with his eyes open ? it were as good the servants should be asleep in his bed , as when up , not to minde his masters businesse . when god intends a soul good by the word , he drawes such a one to listen and hearken heedfully to what is delivered ; as we see in lydia , who ( 't is said ) attended unto the things which were spoken of paul. and those , luke . the people were attentive to heare him . they did hang on him as you shall see bees on some sweet flower , or as young birds on the bills of their dammes as they feed them ; that is , the soul which shall get light and life by the word . heare ye children , and attend to know understanding , prov. . . labour therefore in hearing the word to fixe thy quicksilver-minde , and set thy selfe to heare , as 't is said jehosaphat did to pray ; and that thou maiest , before thou goest , get thy heart into some deep sense of thy spirituall wants , especially of thy ignorance of the things of god , and thy deplored condition by reason of it ; till the heart be toucht , the minde will not be fixt . therefore you may observe , 't is said , god open'd the heart of lydia , that she attended , acts . . the minde goes of the wils errand ; we spend our thoughts upon what our hearts propose . if the heart hath no sense of its ignorance , or no desires after god , no wonder such a one listens not what the preacher saith ; his heart sends his mind another way . they sit before thee as my people ( saith god ) but their heart goeth after their covetousnesse ; they do not come out of such an intent or desire to heare for any good to their soules , then they would apply themselves wholly to the work ; no , it is their covetousnesse hath their hearts ; and therefore as some idle servant , when he hath waited on his master ; brought him to his pew , then he goes out to his good fellowes at the alehouse , and comes no more till sermon be almost done : so do the thoughts of most when they go to the ordinance , they slip out in the street , market or shop , you may finde them any where but about the duty before them , and all because these have their hearts more then god and his word . thirdly , thou must be a retentive hearer , without this the worke will ever be to begin againe . truths to a forgetfull hearer are as a seale set on water , the impression lasts no longer then the seale is on ; the sermon once done , and all is undone ; be therefore very carefull to fasten what thou hearest on thy memory ; which that thou maiest do , first , receive the truth in the love of it , an affectionate hearer will not be a forgetfull hearer . love helpes the memory ; can a woman forget her childe , or a maide her ornaments , or a bride her attire ? no , they love them too well : were the truths of god thus precious to thee , thou wouldest with david , think of them day and night . even when the christian through weaknesse of memory cannot remember the very words he heares , to repeate them ; yee then he keeps the power and savour of them in his spirit ; as when sugar is dissolved in wine , you cannot see it , but you may taste it ; when meat is eaten and digested , it is not to be found as it was received , but the man is cheered and strengthened by it , more able to walke and work then before , by which you may know it is not lost : so you may taste the truths the christian heard in his spirit , see them in his life . perhaps if you aske him what the particulars were the minister had about faith , mortification , repentance , and the like , he cannot tell you ; yet this you may finde , his heart is more broken for sin , more enabled to rely on the promises , and now weaned from the world . as that good woman answered one , that coming from sermon , ask't her what she remembred of the sermon ? said , she could not at present recal much , but she heard that which should make her reforme some things as soon as she came home . secondly , meditate on what thou hearest ; by this david got more wisdome then his teachers . observe what truth , what scripture is cleared to thee in the sermon more then before , take some time in secret to converse with it , and make it thereby familiar to thy understanding . meditation to the sermon is what the harrow is to the seed , it covers those truths , which else might have been pickt or washt away . i am afraid there are many proofs turned down at a sermon , that are hardly turned up , and lookt on any more , when the sermon is done ; and if so , you make others believe you are greater traders for your souls , then you are indeed ; as if one should come to a shop and lay by a great deal of rich ware , and when he hath done , goes away , and never calls for it . o take heed of such doings . the hypocrite cheats himself worst at last . thirdly , discharge thy memory of what is sinful . we wipe our table-book , and deface what is there scribled , before we can write new . there is such a contrariety betwixt the truths of god and all that is frothy and sinful , that one puts out the other ; if you would retain the one , you must let the other go . chap. vi. of the spirituality of the devils nature , and their extreme wickednesse . against spiritual wickednesse . these words are the fourth branch in the deseription , spiritual wickednesses , and our contest or combate with them as such exprest by the adversative particle [ against ] in the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word ; against the spirituals of wickednesse , which is , say some , against wicked spirits ; that is , true , but not all . i conceive with many interpreters , not only the spiritual nature of the devil , and the wickednesse thereof to be intended , but also , yea , chiefly the nature and kinde of those sins , which these wicked spirits do most usually and vigourously provoke the saints unto , and they are the spirituals of wickednesse , not those grosse fleshly sinnes , which the herd of beastly sinners like swine wallow in ; but sin spirituallized , and this , because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not spirits , but spirituals . the words present us with these three doctrinal conclusions . first , the devils are spirits . secondly , the devils are spirits extremely wicked . thirdly , these wicked spirits do chiefly annoy the saints with , and provoke them to spiritual wickednesses . first , of the first . sect . i. first , they are spirits . spirit is a word of various acception in scripture . amongst other used often to set forth the essence and nature of angels good and evil , both which are called spirits . the holy angels , heb. . . are they not all ministring spirits ? the evil : there came forth a spirit and stood before the lord , and said , i will perswade him , kings . . that spirit was a devil . how oft is the devil call'd the unclean spirit , foule spirit , lying spirit , &c. sin did not alter their substance , for then , as one saith well , that nature and substance which transgrest could not be punish't . first , the devil is a spirit , that is , his essence is immaterial and simple , not compounded ( as corporal beings are ) of matter and forme : handle and see me ( saith christ to his disciples , that thought they had seen a spirit ) a spirit hath not flesh and bones , as ye see me have , luke . . if they were not thus immaterial , how could they enter into bodies and possesse them , as the scripture tells us they have , even a legion into one man ? luke . . one body cannot thus enter into another . secondly , the devils are spiritual substances , not qualities , or evil motions , arising from us , as some have absurdly conceived . so the sadduces , and others following them deny any such being , as angel good or evil : but this is so fond a conceit , that we must both forfeit our reason , and deny the scriptures to maintain it , where we finde their creation related , col. . . the fall of some from their first estate , jude . and the standing of others called the elect angels ; the happinesse of the one , who behold gods face ; and their employment , are sent out to attend on the saints as servants on their masters heirs , heb. . the misery of the other , reserved in chaines of darknesse unto the judgement of the great day ; and their present work , which is to do mischief to the souls and bodies of men , as far as they are permitted ; all which shew their subsistence plain enough . but so immerst is sorry man in flesh , that he will not easily beleeve what he sees not with his fleshly eyes ; upon the same account we may deny the being of god himself , because invisible . thirdly , they are entire spiritual substances , which have every very one proper existence : and thus they are distinguish't from the souls of men , which are made to subsist in a humane body ; and together with it to make one perfect man ; so that the soule , though when separated from the body , it doth exist , yet hath a tendency to union with its body again . fourthly , they are , though entire spiritual substances , yet finite , being but creatures . god only is the uncreated , infinite , and absolutely simple spirit , yea father of all other spirits . now from this spiritual nature of the devil , we may further see what a dreadful enemy we have to grapple with . first , as spirits they are of vast intellectual abilities . sorry man , while in this dark prison of the body , hath not light enough to know what angelical perfections are ; that they excel in knowledge all other creatures we know , because as spirits they come nearest by creation to the nature of god that made them ; the heavens are not lift higher from the earth , then angels by knowledge from man , while on earth . man by art hath leatn't to take the height of the stars of heaven , but where is he that can tell how far in knowledge angels exceed man ? 't is true , they have lost much of that knowledge they had , even all their knowledge as holy angels , what now they know of god hath lost its savour , and they have no power to use it for their own good . what jude saith of wicked men , may be said of them ; what they know naturally in these things they corrupt themselves . they know the holinesse of god , but love him not for it , as the elect angels do , and themselves by creation did . they know the evil of sin , and love it not the lesse ; but though they are such fooles for themselves , yet have subtilty too much for all the saints on earth , if we had not a god to play our game for us . secondly , as spirits they are invisible , and their approaches also . they come and you see not your enemy . indeed this makes him so little feared by the ignorant world , whereas it is his greatest advantage if rightly weighed . o if men have an apparition of the devil , or heare a noise in the night , they cry , the devil , the devil , and are ready to runne out of their wits for feare ; but they carry him in their hearts , and walk all the day long in his company , and feare him not . when thy proud heart is clambering up to the pinacle of honour in thy ambitious thoughts , who sets thee there but the devil ? when thy adulterous heart is big with all manner of uncleannesse and filthinesse , who but satan hath been there , begetting these brats on thy whorish spirit ? when thou art raging in thy passion , throwing burning coales of wrath and fury about with thy inflamed tongue , where was it set on fire but of hell ? when thou art hurried like the swine into the precipice , and even choakt with thy own drunken vomit , who but the devil rides thee ? thirdly , as spirits they are immortal . of other enemies you may hear news at last that they are dead which sought thy life , as the angel told joseph of herod . persecuting men walk a turne or two upon the stage , and are call'd off by death , and there is an end of all their plots ; but devils die not , they will hunt thee to thy grave , and when thou diest they will meet thee in another world , to accuse and torment thee there also . fourthly , they are unwearied in their motions . when the fight is over among men ; the conquerour must sit down and breathe , and so loseth the chase , because not able to pursue it in time . yea , some have given over their empires , as glutted with the blood of men , and weary of the work , when they cannot have their will as they desired : thus dioclesian , because he saw he did but mowe a medow , that grew the thicker for the cutting down ( as tertullian speaks of the christians martyred ) he throws away his scepter in a pet . charles the fifth did the like ( some say ) upon the same reason , because he could not root out the lutherans . but the devils spirit is never cowed , nor he weary of doing mischief , though he hath never stood still since first he began his walk to and fro the world . o what would become of us if a god were not at our back , who is infinitely more the devils odds then he ours ? sect . ii. secondly , they are wicked spirits ; wicked in the abstract , as in the text , and call'd by way of eminency in sin , the wicked one , mat. . . as god is called the holy one , because none holy as the lord. so , the devil the wicked one , because he is a none such in sinne . in a few particulars let us endeavour to take the height of the devils sinne , and the rather that we may judge of the degrees of sins , and sinners among the sons of men , the neerer god in holinesse , the more holy ; the liker the devil , the more wicked . first , these apostate angels are the inventers of sinne ; the first that sounded the trumpet of rebellion against their maker , and led the dance to all that sinne which since hath filled the world . now what tongue can accent this sinne to its full ? for such a noble creature whom god had set on the top as it were of all the creation neerest to himself , from whom god had kept nothing but his own royal diadem , for this peere and favorite of the court without any cause or solicitation from any other , to make this bold and blasphemous attempt to snatch at gods own crown , this paints the devil blacker then the thoughts of men and angels can conceive . he is called the father of lies , as those who found out any art , are called the father of it . jubal the father of all such as handle the harp , and organ ; he invented musick ; and this is a dreadful aggravation , because they sinned without a tempter . and though man is not in such a degree capable of this aggravation , yet some men sinne after the very similitude of the devils transgression in this respect , who as saint paul , rom. . . stiles them , are inventers of evil things . indeed sinne is an old trade , found out to our hand ; but as in other trades and arts , some famous men arise , who adde to the inventions of others , and make trades and arts ( as it wtre ) new ; so there ever are some infamous in their generation , that make old sinnes new by superadding to the wickednesse of others . uncleannesse is an old sinne from the beginning , but the sodomites will be filthy in a new way , and therefore it carries their name to this day . some invent new errrors , others new oathes , such as are of their own coyning , hot out of the mint , they scorne to sweare after the old fashion . others new devices of perseuting , as julian had a way by himself different from all before him ; and to the end of the world every age will exceed other in the degrees of sinning ishmael and the mockers of the old world , were but children and bunglers to the scoffers and cruel mockers of the last time . well take heed of shewing thy wit in inventing new sinnes , lest thou stirre up god to invent new punishments . is not destruction to the wicked , and a strange punishment to the workers of iniquity ? job . . sodom sinned after a new mode , and god destroys them after a new way , sends hell from above upon them . some have invented new opinions , monstrous errors , and god hath suited their monstrous errors with births as monstrous of their own body . secondly , they were not onely the inventers of sinne , but are still the chief tempters to , and promoters of sinne in the world , therefore call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the tempter ; and sinne called the work of the devil , whoever commits it ; as the house goes by the name of the master-workman , though he useth his servants hands to build it . o take heed of soliciting others to sinne ; thou takest the devils office ( as i may say ) out of his hand : let him do it himself if he will ; make not thy self so like him . to tempt another is worse then to sinne thy self . it speaks sinne to be of great growth in that man , that doth it knowingly and willingly . herbs and flowers shed not their seed till ripe , creatures propagate not , till of stature and age . what do those , that tempt others , but diffuse their wicked opinions and practices , and as it were raise up seed to the devil ; thereby-to keep up the name of their infernal father in the world ? this shews sin is mighty in them indeed . many a man though so cruel to his own soul as to be drunk or sweare , yet will not like this in a childe or servant ; what are they then but devils incarnate , who teach their children the devils catechisme , to sweare and lie , drink and drab ? if you meet such , be not afraid to call them ( as paul did elymas , when he would have perverted the deputy ) children of the devil , full of all subtilty and mischief , and enemies of all righteousnesse . o do you not know what you do , when you tempt ? i 'le tell you . you do that , which you cannot undo by your own repentance ; thou poisonest one with errour , initiatest another in the devils school , ( alehouse i mean ) but afterwards may be thou seest thy mistake , and recantest thy errour , thy folly , and givest over thy drunken trade ; art thou sure now to rectifie and convert them with thy selfe ? alas poor creatures ! this is out of thy power , they may be will say as he ( though he did it upon a better account ) that was solicited to turne back to popery by him , who had before perswaded him to renounce the same , you have given me one turn , but shall not give me another . and what a grief to thy spirit will it be , to see these going to hell on thy errand , and thou not able to call them back ? thou mayest cry out as lam●ch , i have slaine a man to my wounding , and a young man to my hurt . nay , when thou art asleep in thy grave , he whom thou seducedst may have drawn in others , and thy name may be quoted to commend the opinion and practice to others , by which ( as it is said , though in another sense , abel being dead , yet speaks ) thou mayest , though dead , sinne in those that are alive , generation after generation . a little spark kindled by the errour of one , hath cost the pains of many ages to quench it , and when thought to be out , hath broke forth again . thirdly , they are not barely wicked , but maliciously wicked . the devill hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to denote his spightfull nature , his desire to vex and mischief others . when he drawes souls to sinne , it is not because he tastes any sweetnesse , or findes any profit therein ; he hath too much light to have any joy or peace in sin : he knows his doome , and trembles at the thought of it , and yet his spightful nature makes him vehemently desire and uncessantly endeavour the damnation of souls . as you shall see a mad dogge run after a flock of sheep , kill one , then another , and when dead , not able to eate of their flesh , but kills to kill : so satan is carried out with a boundlesse rage against man , especially the saints , he would not , if he could , leave one of christs flock alive ; such is the height of his malice against god whom he hates with a perfect hatred , and because he cannot reach him with a direct blow , therefore he strikes him at second hand through his saints ; that wicked arme which reacheth not to god , is extended against these excellent on the earth , well knowing the life of god is in a manner bound up in theirs . god cannot outlive his honour , and his honour speeds as his mercy is exalted or depressed ; this being the attribute god meanes to honour in their salvation so highly , and therefore maligned above the rest by satan . and this is the worst that can be said of these wicked spirits , that they maliciously spite god , and in god the glory of his mercy . vse first this may help us to conceive more fully what the desperate wickednesse of mans nature is , which is so hard to be known , because it can never be seen at once , it being a fountain whose immensity consists not in the streame of actual sinne ( that is visible , and may seem little ) but in the spring that uncessantly feeds this , but here is a glasse that will give us the shape of our hearts truly like themselves . seest thou the monstrous pitch and height of wickednesse that is in the devil , all this there is in the heart of every man , there is no lesse wickednesse potentially in the tamest sinner on earth , then in the devils themselves , and that one day thou whoever thou art wilt shew to purpose , if god prevent thee not by his renewing grace , thou art not yet fledg'd , thy wings are not grown to make thee a flying dragon ▪ but thou art of the same brood , the seed of this serpent is in thee , and the devil begets a child like himselfe ; thou yet standest in a soile not so proper for the ripening of sinne , which will not come to its fulnesse till transplanted unto hell . thou who art here so maidenly and modest , as to blush at some sinnes out of shame , and forbear the acting of others out of fear : when there thou shalt see thy case as desperate as the devil doth his , then thou wilt spit out thy blasphemies with which thy nature is stuft , with the same malice that he doth . the indians have a conceit that when they die , they shall be transform'd into the deformed likenesse of the devil , therefore in their language they have the same word for a dead man and the devil ; sinne makes the wicked like him before they come there , but indeed they will come to their countenance more fully there , when those flames shall wash off that paint , which here hides their complexion . the saints in heaven shall be like the angels in their alacrity , love and constancy to serve god , and the damned like the devils in sinne as well as punishment . this one consideration might be of excellent use to unbottome a sinner , and abase him so as never to have high thought of himself . it is easie to runne down a person whose life is wicked , and convince him of the evil of his actions , and make him confesse what he doth is evil ; but here is the thicket we lose him in , he will say , 't is true , i am overseen , i do what i should not , god forgive me : but my heart is good . thy heart good , sinner ? and so is the devils , his nature is wicked and thine as bad as his . these pimples in thy face shew the heat of thy corrupt nature within , and without gospel-physick , the blood of christ applied to thee , thou wilt die a leper ; none but christ can give thee a new heart , till which thou wilt every day grow worse and worse . sin is an hereditary disease that encreaseth with age . a young sinner will be an old devil . vse again , it would be of use to the saints , especially those in whom god by his timely call forestall'd the devils market ; as sometimes the spirit of god takes sin in its quarters before it comes into the field , in the sinnes of youth : now such a one finding not those daring sinnes committed by him that others have been left unto , may possibly not be so affected with his own sinne or gods mercy . o let such a one behold here the wickednesse of his heart in this glasse of the devils nature , and he will see himself as a great debtor to the mercy of god as manasses , or the worst of sinners , as in pardoning , so in preventing the same cursed nature with theirs , before it gave fire on god with those bloody sinnes which they committed . that thou didst not act such outragious sinnes , thou art beholden to gods gracious surprize , and not the goodnesse of thy nature which hath the devils stamp on it , for which god might have crusht thee , as we do the brood of serpents before they sting , knowing what they will do in time . who will say that faux suffered unjustly , because the parliament was not blown up ? it was enough that the materials for that massacre were provided , and he taken there with match and fire about him ready to lay the traine ; and canst thou say when god first took hold on thee , that thou had'st not those weapons of rebellion about thee , a nature fully charged with enmity against god , which in time would have made its own report of what for present lay like unfired ponder silent in thy bosome , o christian , think of this , and be humbled for thy villainous nature , and say , blessed be god that sent his spirit and grace so timely to stay thy hand , ( as abigail to david ) while thy nature meditated nothing but warre against god and his laws . vse again . thirdly , are the devils so wickedly malicious against god himself ? o sirs , take the right notion of sinne , and you will hate it . the reason why we are so easily perswaded to sinne is , because we understand not the bottome of his designe in drawing a creature to sinne . it is with men in sinning as it is with armies in fighting ; captains beat their drummes for voluntiers , and promise all that list pay and plunder , and this makes them come trowling in : but few consider what the ground of the warre is ; against whom , or for what . satan enticeth to sinne , and give golden promises what they shall have in his service with which silly souls are won : but how few ask their souls , whom do i sinne against ? what is the devils designe in drawing me to sinne ? shall i tell thee ? dost thou think 't is thy pleasure , or profit he desires in thy sinning ? alas , he means nothing lesse , he hath greater plots in his head then so . he hath by his apostasie proclaim'd warre against god , and he brings thee by sinning to espouse his quarrel , and to jeopard the life of thy soul in defence of his pride and lust ; which that he may do , he cares no more for the damnation of thy soul , then the great turk doth to see a company of his slaves cut off for the carrying on of his designe in a siege : and darest thou venture to go into the field upon his quarrel against god ? o earth , tremble thou at the presence of the lord. this bloody joab sets thee , where never any came off alive . o stand not where gods bullets fly , throw down thy armes , or thou art a dead man. whatever others do , o ye saints , abhorre the thoughts of sinning willingly , which when you do , you help the devil against god , and what more unnatural then for a childe to be seen in armes against his father ? chap. vii . of satans plot to defile the christians spirit with heart-sinnes . the second point followes . that these wicked spirits do chiefly annoy the saints with , and provoke them to spiritual sinnes . sinnes may be called spiritual upon a double account ; either from the subject wherein they are acted , or from the object about which they are conversant . first , in regard of the subject ; when the spirit or heart is the stage whereon sinne is acted , this is a spiritual sinne ; such are all impure thoughts , vile affections and desires ; though the object be fleshly lust , yet are spiritual sinnes , because they are purely acts of the soul and spirit , and break not forth unto the outward man. secondly , in regard of the object , when that is spiritual and not carnal , such as are idolatry , errour , spiritual pride , unbelief , &c. both which paul calls the filthinesse of the spirit , and distinguisheth them from filthinesse of the flesh , cor. . . sect . i. first , of the first , satan labours what he can to provoke the christian to heart-sinnes ▪ to stirre up and foment these inward motions of sinne in the christians bosome ; hence it is he can go about no duty but these ( his impes i may call them ) haunt him , one motion or other darts in to interrupt him , as paul tells us of himselfe , when he would do good , evil was present with him ; if a christian should turne back , when ever these crosse the way of him , he should never go on his journey to heaven . it is the chief game the devil hath left to play against the children of god ; now his field-army is broken , and his commanding power taken away which he had over them , to come out of these his holds where he lies sculking , and fall upon their rear with these suggestions . he knows his credit now is not so great with the soul , as when it was his slave ; then no drudgery work was so base that it would not do at his command , but now the soul is out of his bondage , and he must not think to command anothers servant as his own : no , all he can do is to watch the fittest season ( when the christian least suspects ) and then to present some sinful motion handsomely drest up to the eye of the soul , that the christian may ( before he is aware ) take this brat up and dandle it in his thoughts , till at last he makes it his own by embracing it ; and this he knowes will defile the soul , and may be this boy sent in at the window may open the door to let in a greater thief ; or if he should not so prevaile , yet the guilt of these heart-sinnes , yea their very neighbour-hood will be a sad vexation to a gracious heart , whose nature is so pure that it abhorres all filthinesse ( so that to be haunted with such motions is , as if a living man should be chain'd to a stinking carcase , that where ever he goes he must draw that after him ) and whose love is so dear to christ that it cannot bear the company of those thoughts without amazement and horrour , which are so contrary and abusive to his beloved . this makes satan so desirous to be ever raking in the unregenerate part , that as a dunghil stirr'd it may offend them both with the noisome streames which arise from it . sect . ii. vse first , let this be for trial of thy spiritual state . what entertainment findes satan when he comes with these spirituals of wickednesse , and solicites thee to dwell on them ? canst thou dispense with the filthinesse of thy spirit , so thy hands be clean ? or dost thou wrestle against these heart-sinnes as well as others ? i do not ask whether such guests come within thy door , for the worst of sinnes may be found in the motions of them , not only passing by the door of a christian , but looking in also , as holy motions may be found stirring in the bosome of wicked men : but i ask thee whether thou canst finde in thy heart to lodge these guests and bid them welcome . 't is like thou wouldst not be seen to walk in the street with such company , not lead a whore by the hand through the town , not violently break open thy neighbours house to murder or rob him : but canst thou not under thy own roofe , in the withdrawing room of thy soul let thy thoughts hold up an unclean lust , while thy heart commits speculative folly with it ? canst thou not draw thy neighbour into thy den , and there rend him limb from limb by thy malice , and thy heart not so much as cry murder , murder ? in a word canst thou hide any one sinne in the vance roofe of thy heart , there to save the life of it when enquired after by the word and spirit , as rahab hid the spies , and sent the king of jerichoes messengers to pursue them , as if they had been gone ? perhaps thou canst say , the adulterer , the murderer is not here , thou hast sent these sinnes away long ago , and all this while thou hidest them in the love of thy soul ; know it or thou shalt another day know it to thy cost , thou art stark naught . if there were a spark of the life of god or the love of christ in thy bosome , though thou couldst not hinder such motions in thy soul , yet thou wouldst not conceale them , much lesse nourish them in thy bosome ; when over-powered by them thou wouldst call in help from heaven against these destroyers of thy soul . vse secondly , shew your loyalty , o ye saints , to god by a vigorous resistance of , and wrestling against these spirituals of wickednesse . first , consider , christian , heart-sinnes are sinnes as well as any ; the thought of foolishnesse is sinne , prov. . . mercury is poison in the water distill'd , as well as in the grosse body . uncleannesse , covetousnesse , murder , are such in the heart as well as in the outward act ; every point of hell , is hell . secondly , consider thy spirit is the seat of the holy spirit . he takes up the whole heart for his lodging , and 't is time for him to be gone when he sees his house let over his head . defile not thy spirit , till thou art weary of his company . thirdly , consider , there may be more wickednesse in a sinne of the heart , then of the hand and outward man ; for the aggravation of these is taken from the behaviour of the heart in the act . the more of the heart and spirit is let out , the more malignity is let in to any sinfull act . to back-slide in heart , is more then to back-slide ; 't is the comfort of a poor soul when tempted and troubled for his relapses , that though his foot slides back , yet his heart turnes not back , but faceth heaven and christ at the same time ; so to erre in the heart , is worse then to have an errour in the head ; therefore god aggravates israels sinne with this , they do alwayes erre in their heart . their hearts runne them upon the errour , they liked idolatry , and so were soon made to believe what pleased them best . as on the contrary , the more of the heart and spirit is in any holy service , the more real goodnesse there is in it , though it f●ll short of others in the outward expression . the widowes two mites surpassed all the rest , christ himselfe being judge ; so in sinne , though the internal acts of sinne in thoughts and affections seem light upon mans balance if compared with outward acts , yet these may be so circumstanciated that they may exceed the other in gods account ; peter layes the accent of magus his sinne on the wicked thought , which his words betrayed to be in his heart , pray god , if perhaps the thought of thy heart may be forgiven , act. . . sauls sinne in sparing agag , and saving the best of the sheep and oxen , which he was commanded to destroy , was materially a farre lesse sinne then davids adultery and murder , yet it is made equal with a greater then both , even witchcraft it selfe , sam. . . and whence receiv'd his sinne such a dye , but from the wickednesse of his heart , that was worse then davids when deepest in the temptation ? fourthly , if satan get into thy spirit and defile it , o how hard wilt thou finde it to stay there ? thou hast already sipt of his broth , and now art more likely to be overcome at last to sit down and make thy full meale of that , which by tasting hath vitiated thy palate already . it were strange if while thou art musing and thy heart hot with the thoughts of lust , the fire should not break forth at thy lips , or worse . quest . but what help have we against this sort of satans temptations ? answ . i suppose thee a christian , that makest this question ; and if thou dost it in the plainnesse of thy heart it proves thee one . who besides will , or can desire in earnest to be eased of these guests ? even when a carnal heart prayes for deliverance from them , he would be loath his prayer should be heard . not yet lord , the heart of such a one cries , as austin confessed of himself . sin is as truly the off-spring of the soule as children are of our bodies , and it findes as much favour in our eyes , yea more , for the sinner can slay a son to save a sin alive , micah . . and of all sinnes none are more made on then these heart sins . first , because they are the first-born of the sinful heart , and the chiefest strength of the soule is laid out upon them . secondly , because the heart hath more scope in them then in outward acts . the proud man is staked down oft to a short state , and cannot ruffle it in the world , and appear to others in that pomp he would ; but within his own bosome he can set up a stage , and in his own foolish heart present himself as great a prince as he pleaseth . the malicious can kill in his desires as many in a few minutes , as the angel smote in a night of senacheribs host . nero thus could slay all rome on the block at once . thirdly , these sins stay with the soule when the other leave it ; when the sinner hath cripled his body with drunkennesse and filthinesse . and proves miles emeritus , cannot follow the devils campany longer in those wayes , then these cursed lusts will entertain the sinner with stories of his old pranks and pleasures . in a word , these inward lusts of the heart have nothing but the conscience of a deity to quell them . other sins put the sinner to shame before men , and as some that believed on christ , durst not confesse him openly because they loved the praise of men , so there are sinners who are kept from vouching their lusts openly , for the same tendernesse to their reputation ; but here is no feare of that , if they can but forget that heaven sees them , or perswade themselves there is no danger from thence ; the coast then is clear , they may be as wicked as they please . these make inward sins so hugg'd and embraced . if thou therefore canst find thy heart set against these , i may venture to call thee a christian , and for thy help against them , first , be earnest with god in prayer to move and order thy heart in its thoughts and desires . if the tongue be such an unruly thing that few can tame ; o what is the heart where such a multitude of thoughts are flying forth as thick as bees from the hive , and sparks from the furnace ! it is not in man , not in the holiest on earth to do this without divine assistance . therefore we finde david so often crying out in this respect to order his steps in his word , to unite his heart to his feare , to en●●ine his heart to his testimonies . as a servant , when the childe he tends is troublesome , and will not be ruled by him , calls out to the father to come to him , who no sooner speaks but all is whist with him ; no doubt holy david found his heart beyond his skill or power , that makes him so oft do its errand to god. indeed god hath promised thus much to his children , to order their steps for them , psal . . . only he looks they should bring their hearts to him for that end . commit thy work to the lord , and thy thoughts shall be established , prov. . . or ordered . art thou setting thy face towards an ordinance , where thou art sure to meet satan , who will be disturbing thee with worldly thoughts , and may be worse ? let god know from thy mouth whither thou art going , and what thy feares are ; never doth the soule march in so goodly order , as when it puts it self under the conduct of god. secondly , set a strong guard about thy outward senses : these are satans landing places , especially the eye and the eare . take heed what thou importest at these ; vaine discourse seldome passeth without leaving some tincture upon the heart , as unwholesome aire inclines to putrefaction things sweet in themselves : so unsavoury discourse to corrupt the minde that is pure ; look thou breathest therefore in a clear aire . and for thy eye , let it not wander , wanton objects cause wanton thoughts . job knew his eye and his thoughts were like to go together , and therefore to secure one , he covenants with the other , job , . thirdly , often reflect upon thy self in a day , and observe what company is with thy heart . a careful master will ever and anon be looking into his work-house , and see what his servants are doing , and a wise christian should do the same . we may know by the noise in the school , the master is not there : much of the mis-rule in our bosomes ariseth from the neglect of visiting our hearts . now when thou art parlying with thy soule , make this threefold enquiry . first , whether that which thy heart is thinking on be good or evil . if evil and wicked , such as are proud , unclean , distrustful thoughts , shew thy abhorrency of them , and chide thy soul sharply for so much as holding conference with them , of which nought can come , but dishonour to god , and mischief to thy own soul , and stirre up thy heart to mourn for the evil neighbour-hood of them , and by this thou shalt give a testimony of thy faithfulnesse to god. when david mourn'd for abner , all israel 't is said understood that day , that it was not of the king to stay abner : thy mourning for them will shew these thoughts are not so much of thee , as of satan . secondly , if they be not broadly wicked , enquire whether they be not empty , frothy , vaine imaginations , that have no subserviency to the glory of god , thy own good or others ; and if so , leave not till thou hast made thy selfe apprehensive of satans designe on thee in them ; though such are not for thy purpose , yet they are for his , they serve his turne to keep thee from better . all the water is lost that runnes beside the mill , and all thy thoughts are waste which help thee not to do gods work withal in thy general or particular calling . the bee will not sit on a flower where no honey can be suckt , neither should the christian . why sittest thou here idle ( thou shouldest say to thy soul ) when thou hast so much to do for god and thy soul , and so little time to dispatch it in ? thirdly , if thou findest they are good for matter thy heart is busied about , then enquire whether they be good for time and manner , which being wanting they degenerate , first , for the season ; that is good fruit which is brought forth in its season . christ liked the work his mother would have put him upon as well as her self , john . but his time was not come . good thoughts and meditations misplaced , are like some interpretations of scripture , good truths , but bad expositions ; they fit not the place they are drawn from , nor these the time . to pray when we should hear , or be musing on the sermon when we should pray , this is to rob god one way to pay him another . secondly , tarefully observe the manner . thy heart may meditate a good matter , and spoile it in the doing . thou art may be musing of thy sinnes , and affecting thy heart into a sense of them , but so , that while thou art stirring up thy sorrow thou weakenest thy faith on the promise , that is thy sinne . he is a bad chirurgion , that in opening a veine goes so deep that he cuts an artery , and lames the arme if not kills the man. or thou art thinking of thy family and providing for that , this thou oughtest to do and wert worse then an infidel if thou neglectest , but may be these thoughts are so distracting and distrustfull as if there were no promise , no providence to relieve thee . god takes this ill , because it reflects upon his care of thee ; o how near doth our duty here stand to our sinne ! so much care is necessary ballast to the soul , a little more sinks it under the waves of unbeliefe ; like some things very wholesome , but one degree more of hot or cold would make them poison . chap. viii . how satan labours to corrupt the christians minde with errour . the second sort of spiritual sinnes are such as are not only acted in the spirit , but are conversant about spiritual objects proper to the soules nature that is a spirit , and not laid out in carnal passions of fleshly lusts , in which the soul acts but as a pander for the body , and partakes of their delights only by way of sympathy ; for as the soul feels the bodies pains no other way then by sympathy , so neither doth it share in the pleasures of the flesh by any proper taste it hath of them , but only from its neer neighbourhood with the body doth sympathize with its joy ; but in spiritual wickednesses that corrupt the minde , here the soul moves in its own sphere , with a delight proper to it selfe ; and there are no lesse of these then the other . there is hardly a fleshly lust , but hath some spiritual sinne analogical to it , as they say there is no species of creatures on the land but may be pattern'd in the sea : thus the heart of man can produce spiritual sinnes answering carnal lusts ; for whoredom and uncleannesse of the flesh , there is idolatry call'd in scripture spiritual adultery , from which the seat of antichrist is call'd spiritual sodom ; for sensual drunkennesse , there is a drunkennesse of the minde intoxicating the judgement with errour , a drunkennesse of the heart in cares and feares ; for carnal pride in beauty , riches , honour , there is a spiritual pride of gifts graces , &c. now satan in an especial manner assaults the christian with such as these ; it would require a larger discourse then i can allow to runne over the several kindes of them ; i shall of many pick out two or three . as first , satan labours to corrupt the mind with erroneous principles , he was at work at the very first plantation of the gospel , sowing his darnel , assoon almost as christ his wheate , which sprung up in pernicious errours , even in the apostles times , which made them take the weeding-hook into their hands , and in all their epistles labour to countermine satan in this design . now satan hath a double design in this his endeavour to corrupt the mindes of men , especially professours , with errour . sect . i. first , he doth this in despite to god , against whom he cannot vent his malice at a higher rate then by corrupting his truth , which god hath so highly honoured , psal . . . thou hast magnified thy word above all thy name . every creature bears the name of god , but in his word and truth therein contained 't is writ at length , and therefore he is more choice of this , then of all his other works ; he cares not much what becomes of the world and all in it , so he keeps his word , and saves his truth . ere long we shall see the world on a light flame , the heavens and earth shall passe away , but the word of the lord endures for ever . when god will , he can make more such worlds as this is , but he cannot make another truth , and therefore he will not lose one iota thereof . satan knowing this , sets all his wits on work to deface this truth , and disfigure it by unsound doctrine . the word is the glasse in which we see god , and seeing him are changed into his likenesse by his spirit . if this glasse be crackt , then our conceptions we have of god will mis-repesent him unto us , whereas the word in its native clearnesse sets him out in all his glory unto our eye . secondly , he endeavours to draw into this spiritual sin of errour , as the most subtil and effectual means to weaken , if not destroy the power of godlinesse in them . the apostle joynes the spirit of power and a sound minde together , tim . . indeed the power of holinesse in practice depends much on the foundnesse of judgement . godlinesse is the childe of truth , and it must be nurst , if we will have it thrive with no other milk then of its own mother . therefore we are exhorted to desire the sincere milk of the word , that we may grow , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if this milk be but a little dash't with errour , it is not so nutritive all errour , how innocent soever any may seem , ( like the ivy ) draws away the strength of the souls love from holinesse . hosea tells us , whoredom and wine take away the heart ; now errour is spiritual adultery . paul speaks of his espousing them to christ ; when a person receives an errour , he takes a stranger into christs bed , and it is the nature of adulterous love to take away the wises heart from her true husband , that she delights not in his company so much as of her adulterous lover : and do we not see it at this day fulfill'd ? do not many shew more zeal in contending for one errour , then for many truths ? how strangely are the hearts of many taken off from the wayes of god , their love cool'd to the ordinances and messengers of christ ? and all this occasioned by some corrupt principle got into their bosomes , which controuls christ and his truth , as hagar and her son did sarah and her childe . indeed christ will never enjoy true conjugal love from the soule , till like abraham he turns these out of doors . errour is not so innocent a thing as many think it ; it is as unwholesome food to the body , that poisons the spirits and surfeits the whole body , which seldom passeth away and not break out into sores . as the knowledge of christ carries a soule above the pollutions of the world , so errour entangles and betrayes it to those lusts , whose hands it had escaped . thirdly , satan in drawing a soule into this spiritual sin hath a designe to disturb the peace of the church , which is rent and shattered when this fire-ship comes among them . i hear ( saith paul ) there are divisions among you , and i partly beleeve it , for there must be heresies , cor. . , . implying that divisions are the natural issue of heresie . errour cannot well agree with errour , except it be against the truth , then indeed ( like pilate and herod ) they are easily made friends , but when truth seems to be overcome , and the battel is over with that , then they fall out among themselves , and therefore it is no wonder if it be so troublesom a neighbour to truth . o sirs , what a sweet silence and peace was there among christians a dozen years ago ; me thinks the looking back to those blessed dayes in this respect , ( though they had also another way their troubles , yet not so uncomfortable , because that storme united , this scatters the saints spirits ) is joyous to remember in what unity and love christians walk't , that the persecutors of those times might have said , as their predecessours did of the saints in primitive times , see how they love one another ; but now alas they may jeere and say , see how they that loved so dearly are ready to pluck one anothers throats out . sect . ii. the application of this shall be only in a word of exhortation to all , especially you who bear the name of christ by a more eminent profession of him . o beware of this soul-infection , this leprosie of the head . i hope you do not think it needlesse , for 't is the disease of the times . this plague is begun , yea , spreads apace ; not a flock , a congregation hardly that hath not this scab among them . paul was a preacher the best of us all may write after , and he presseth this home upon the saints , yea , in the constant course of his preaching it made a piece of his sermon , acts . , . he sets us preachers also on this work : take heed to your selves , and to all the flock ; for i know this , that after my departure shall grievous wolves enter ; also of your own selves shall men arise speaking perverse things ; therefore watch . and then he presents his own example , that he hardly made a sermon for several yeares , but this was part of it to warn every one night and day with teares . we need not prophesie what impostors may come upon the stage , when we go off : there are too many at present above board of this gang , drawing disciples after them . and if it be our duty to warn you of them , surely 't is yours to watch , lest you by any of them be led into temptation in this houre thereof , wherein satan is let loose in so great a measure to deceive the nation . may you not as easily be sowered with this leaven , as the disciples whom christ bids beware ? are you priviledged above those famous churches of galatia and corinth , many of which were bewitched with false teachers , and in a manner turned to another gospel ? is satan grown orthodox , or have his instruments lost their cunning , who hunt for souls ? in a word , is there not a sympathy between thy corrupt heart and errour ? hast thou not a disposition , which like the fomes of the earth , makes it natural for these weeds to grow in thy soile . seest thou not many prostrated by this enemy , who sate upon the mountain of their faith , and thought it should never have been removed , surely they would have tooke it ill to have been told you are the men and women that will decry sabbaths , which now ye count holy ; you will turn pelagians , who now defie the name ; you will despise prophecie it self , who now seem so much to honour the prophets ; you will throw family-duties out of doors , who dare not now go out of doors , till you have prayed there . yet these , and more then these are come to passe , and doth it hot behove thee ( christian ) to take heed lest thou fallest also ? and that thou mayest not , first , make it thy chief care to get a through change of thy heart . if once the root of the matter be in thee , and thou beest bottom'd by a lively faith on christ , thou art then safe , i do not say wholly free from all errour , but this i am sure , free from ingulphing thy soule in damning errour . they went out from us , ( saith saint john ) but they were not of us , for if they had been of us they would no doubt have continued with us , john . as if he had said , they had some outward profession , and common work of the spirit with us , which they have either lost or carried over to the devils quarters , but they never had the unction of the sanctifying spirit . by this , verse . he distinguisheth them , and comforts the sincere ones , who possibly might feare their own fall by their departure : but ye have an unction from the holy one , and ye know all things . 't is one thing to know a truth , and another thing to know it by unction . an hypocrite may do the former , the saint only the latrer it is this unction which gives the soule the savour of the knowledge of christ ; those are the fit prey for impostors , who are enlightened , but not enlivened . o it 's good to have the heart establish't with grace , this as an anchor will keep us from being set a drift , and carried about with divers and strange doctrines , as the apostle teacheth us , heb. . . secondly , ply the work of mortification . crucifie the flesh daily . heresie though a spiritual sinne , yet by the apostle reckon'd among the deeds of the flesh , gal. . . because it is occasioned by fleshly motives , and nourisht by carnal food and fuel . never any turn'd heretick , but flesh was at the bottome , either they serv'd their belly , or a lust of pride ; 't was the way to court , or secur'd their estates , and saved their lives , as sometimes the reward of truth is fire and fagot ; some pad or other is in the straw when least seen , and therefore it 's no wonder that heresies should end in the flesh , which in a manner sprang from it . the rheume in the head ascends in fumes from the stomack , and returnes thither , or unto the lungs which at last fret and ulcerate : carnal affections first send up their fumes to the understanding , clouding that , yea , bribing it to receive such and such principles for truths , which imbraced , fall down into the life corrupting that with the ulcer of profanenesse . so that , christian , if once thou canst take off thy engagements to the flesh , and become a free-man , so as not to give thy vote to gratifie thy carnal fears or hopes , thou wilt then be a sure friend to truth . thirdly , waite conscionably on the ministery of the word . satan commonly stops the eare from hearing sound doctrine , before he opens it to embrace corrupt . this is the method of soules apostatizing from truth , tim. . , . they shall turn their eares from the truth , and shall be turned unto fables . satan like a cunning thief drawes the soul out of the road into some lane or corner , and there robs him of the truth . by rejecting of one ordinance we deprive our selves of the blessing of all other : say not that thou prayest to be led into truth , he will not hear thy prayer if thou turnest thine eare from hearing the law . he that loves his child , when he sees him play the truant , will whip him to school : if god loves a soul , he will bring him back to the word with shame and sorrow . fourthly , when thou hearest any unusual doctrine , though never so pleasing , make not up the match hastily with it : have some better testimony of it before you open your heart to it . the apostle indeed bids us entertain strangers , for some have entertain'd angels unawares , heb. . . but he would not have us carried about with strange doctrine , vers . . by this i am sure some have entertained devils . i confesse . 't is not enough to reject a doctrine , because strange to us , but ground we have to wait and enquire . paul marvelled that the galatians were so soon removed from him , who had called them unto the grace of christ , unto another gospel ; they might sure have stayed till they had acquainted paul with it , and asked his judgement ; what , no sooner an impostour come into the countrey and open his pack , but buy all his ware at first sight ? o friends , were it not more wisdom to pray such new notions over and over again , to search the word and our hearts by it , yea , not to trust our own hearts , but call in counsel from others . if your minister have not such credit with you , yet the most holy , humble and establish't christians you can finde . errour is like fish , which must be eaten new , or it will stink , when those dangerous errours sprung up first in new england , o how unsettled were many of the churches ? what an outis was made , as if some mine of gold had been discovered ; but in a while , when those errours came to their complexion , and it was perceived whither they were bound , to destroy churches , ordinances , and power of godlinesse : then such as feared god , who had stept aside , returned back with shame and sorrow . chap. ix . of pride of gifts , and how satan tempts the christian thereto . the second spiritual wickednesse which satan provokes unto , especially the saint , is spiritual pride . this was the sin made him of a blessed angel a cursed devil , and as it was his personal sin , so he chiefly labours to derive it to the sons of men : and he so far prevailed on our first parents , that ever since this sin hath and doth claim a kinde of regency in the heart , making use both of bad and good to draw her chariot . first , of evil ; pride enters into the labours of other sins , they do but work to make her brave , as subjects to uphold the state and grandure of their prince : thus you shall see some drudge and droile , cheat , cosen , oppresse ; and what mean they ? o 't is to get an estate to maintain their pride . others fawn and flatter , lie , dissemble , and for what ? to help pride up some mount of honour . again , it maketh use of that which is good , it can work with gods own tooles , his ordinances , by which the holy spirit advanceth his kingdom of grace in the hearts of his saints . these often are prostituted to pride . a man may be very zealous in prayer and painful in preaching , and all the while pride is the master whom he serves , though in gods livery . it can take sanctuary in the holiest actions , and hide it self under the skirt of vertue it self . thus while a man is exercising his charity pride may be the idol in secret for which he lavisheth out his gold so freely . it is hard starving this sin , because there is nothing almost but it can live on ; nothing so base that a proud heart will not be lift up with , and nothing so sacred but it will profane , even dare to drink in the bowles of the sanctuary , nay , rather then starve it will feed on the carcases of other sins ; difficilè valde vitatur peccatum , quod ex victoriâ vitiorum nascitur . this minion pride will stir up the soule to resist , yea , in a manner kill some sins , that she may boastingly shew the head of them , and blow the creature up with the conceit of himself above others ; as the pharisee who through pride bragged that he was not as the publicane ; so that pride , if not look't to , will have to do every where , and hath a large sphere it moves in . nothing indeed ( without divine assistance ) the creature hath or doth , but will soon become a prey to this devourer ; but i am not to handle it in its latitude . pride is either conversant about carnal objects , as pride of beauty , strength , riches and such like , or about spiritual ; the latter we shall speak a little to . i confesse for the former , possibly a saint may be catched in them , no sin to be slighted , yet not so commonly , for ordinarily pride is of those perfections which are suitable , if not proper to the state and calling we are in : thus the musician , he is proud of the skill he hath in his art , by which he excells others of his rank . the scholar , though he can play perhaps as well , yet is not proud of that , but looks on it as beneath him ; no , he is proud of his learning and choice notions , and so of others . now the life of a christian as a christian , is superiour to the life of man as a man ; and therefore doth not value himself by these which are beneath him , but in higher and more raised perfections , which suit a christians calling . as a natural man is proud of perfections suitable to his natural estate , as honour , beauty ; so the christian is prone chiefly , to be puffed up with perfections suitable to his life ; i shall name three : pride of gifts , pride of grace , pride of priviledges ; these are the things which satan chiefly labours to entangle him in . sect . i. first , pride of gifts . by gifts i mean those supernatural abilities , with which the spirit of god doth enrich and endow the mindes of men , for edification of the body of christ ; of which gifts the apostle tells us there is great diversity , and all from the same spirit , cor. . . there is not greater variety of colours , and qualities in plants and flowers , with which the earth like a carpet of needle-work is variegated for the delight and service of man , then there is of gifts in the mindes of men , natural and spiritual to render them useful to one another , both in civil societies and christian fellowship . the christian as well as man is intended to be a sociable creature , and for the better managing this spiritual common-wealth among christians ; god doth wisely and graciously provide and impart gifts , suitable to the place every one stands in to his brethren , as the vessels are larger or lesse in the body natural , according to their place therein . now satan labours what he can to taint these gifts , and fly-blow them with pride in the christian , that so he may spoile the christians trade and commerce , which is mutually maintained by the gifts and graces of one another . pride of gifts hinders the christians trade , at least thriving by their commerce two wayes . first , pride of gifts is the cause why we do so little good with them to others . secondly , why we receive so little good from the gifts of others . first , pride of gifts hinders the doing of good by them to others , and that upon a threefold account . first , pride diverts a man from aiming at that end ; so far as pride prevails the man prayes , preaches , &c. rather to be thought good by others , then to do good to others ; rather to enthrone himself then christ , in the opinions and hearts of his hearers . pride carries the man aloft , to be admired for the height of his parts and notions , and will not suffer him to stoop so low as to speak of plain truths , or if he does , not plainly ; he must have some fine lace , though on a plain stuffe , such a one may tickle the eare , but very unlikely to do real good to the soules : alas , it is not that he attends . secondly , if this painted jezabel of pride be perceived to look out at the window in any exercise , whether of preaching , prayer , or conference , it doth beget a disdain in the spirits of those that heare such a one both good and bad . 't is a sin very odious to a gracious heart , and oft-times makes the stomack go against the food ; though good , through their abhorrency of that pride they see in the instrument . it is indeed their weaknesse , but wo to them that by their pride lead them into temptation ! nay , those that are bad and may be in the same kinde , like not that in another which they favour in themselves , and so prejudiced , return as bad as they went. thirdly , pride of gifts robs us of gods blessing in the use of them . the humble man may have satan at his right hand to oppose him , but be sure the proud man shall finde god himself there to resist him , whenever he goes about any duty . god proclaims so much , and would have the proud man know where-ever he meets him he will oppose him ; he resists the proud . great gifts are beautiful as rachel , but pride makes them also barren like her . either we must lay self aside , or god will lay us aside . secondly , pride of gifts hinders the receiving of good from others . pride fills the soule , and a full soul will take nothing from god , much lesse from man to do it good . such a one is very dainty ; it is not every sermon , though wholesom food , nor every prayer , though savoury , will go down , he must have a choice dish , he thinks he hath better then this of his own , and is such a one like to get good ? and truly we may see it , that as the plain plowman that can eate of any homely food if wholesome ; hath more health , and is able to do more work in a day , then many enjoy or can do in their whole life , that are nice , squeamish , and courtly in their fare ; so the humble christian that can feed on plain truths , and ordinances which have not so much of the art of man to commend them to their palate , enjoy more of god , and can do more for god , then the nicer sort of professours , who are all to be served in a lordly dish of rare gifts . the church of corinth was famous for gifts above other churches , cor. . but not in grace ; none so charged for weaknesse in that , cor. . . he calls them carnal , babes in christ , so weak , as not able to digest mans meat ; i havé fed you , saith paul , with milk and not with meat ; for hitherto ye were not able to beare it , neither yet now are ye able . why ? what is the matter ? the reason lies , verse . ye are carnal , there is among you envie and strife , v. . one saith , i am of paul ; another , i am of apollos . pride makes them take parts , and make sides , one for this preacher , another for that , as they fancied one to excel another . and this is not the way to thrive . pride destroyes love , and love wanting edification is lost . the devil hath made foul work in the church by this engine . zanchy tells of one in geneva , who being desired to go hear viretus , that preach't at the same time with calvin , answered his friend , if paul were to preach relicto paulo calvinum audirem : i would leave paul himself to hea● calvin , and will pride in the gifts of another so far transport , even to the borders of blasphemy ? what work then will pride make , when the gifts are a mans own ? sect . ii. vse doth satan thus stir up saints to this spiritual pride of gifts ? first , here is a word to you that have mean gifts , yet truth of grace , be content with thy condition . perhaps when thou hearest others , how enlargedly they pray , how able to discourse of the truths of god , and the like , thou art ready to go into a corner , and mourn to think how weak thy memory , how dull thy apprehension , how straitened thy spirit , hardly able ( though in secret ) to utter and expresse thy minde to god in prayer . o thou art ready to think those the happy men and women , and almost murmur at thy condition well , canst thou not say , though i have not words i hope i have faith , i cannot dispute for the truth , but i am willing to suffer for it ; i cannot remember a sermon , but i never hear the word , but i hate sin and love christ more then ever : lord , thou knowest i love thee ? truly ( christian ) thou hast the better part ; thou little think'st what a mercy may be wrapt up even in the meannes of thy gifts , or what temptations their gifts expose them to , which god for ought i know may in mercy deny thee . josephs coat made him finer then his brethren , but this caused all his trouble , this set the archers a shooting their arrows into his side ; thus great gifts lift a saint up a little higher in the eyes of men , but it occasions many temptations which thou meetest not with , that art kept low , what with envie from their brethren , malice from satan , and pride in their own hearts ; i dare say , none finde so hard a work to go to heaven as such , much ado to bear up against those waves and windes , while thou creepest along the shore under the winde to heaven . it is with such as with some great lord of little estate , a meaner man oft hath money in his purse , when he hath none , and can l●nd his lordship some at a need : great gifts and parts are titles of honour among men , but many such may come and borrow grace and comfort of a mean gifted brother ; possibly the preacher of his poor neighbour . o poor christian , do not murmur or envy them , but rather pity and pray for them , they need it more then others his gifts are thine ; thy grace is for thy self ; thou art like a merchant that hath his factour goes to sea but he hath his adventure without hazard brought home . thou joynest with him in prayer , hast the help of his gifts , but not the temptation of his pride . vse secondly , doth satan labour thus to draw to pride of gifts ? this speaks a word to you to whom god hath given more gifts then ordinary , beware of pride , that is now your snare . satan is at work , if possible he will turne your artillery against your selfe ; thy safety lies in thy humility , if this lock be cut the legions of hell are on thee . remember whom thou wrestlest with , spiritual wickednesse , and their play is to lift up , that they may give the sorer fall . now the more to stir up thy heart against it , i shall adde some soul-humbling considerations . first , consider these spiritual gifts are not thy own , and wilt thou be proud of anothers bounty ? is not god the founder , and can he not soon be the confounder of thy gifts ? thou that art proud of thy gourd , what wilt thou be when it is gone ? surely then thou wilt be peevish and angry , and truly thou takest the course to be strip't of them . gifts come on other termes then grace . god gives grace as a free-hold , it hath the promise of this and another world , but gifts come on liking ; though a father will not cast off his childe , yet he may take away his fine coat and ornaments , if proud of them . secondly , gifts are not meerly for thy self . as the light of the sun is ministeriall , it shines not for it self : so all thy gifts are for others ; gifts for the edifying of the body . suppose a man should leave a chest of money in your hands to be distributed to others , what folly is it in this man to put this into his own inventory , and applaud himself that he hath so much money ? poor soul , thou art but gods executour , and by that time thou hast paid all the legacies , thou wilt see little left for thee to brag and boast of . thirdly , know ( christian ) thou shalt be accountable for these talents ; now with what face can a proud soul look on god ? suppose one left an executor to pay legacies , and this man should pay them not as legacies of another , but gifts of his own . christ at his ascension gave gifts , that his children should receive , thou hast some in thy hand ; now a proud soul gives out all , not as the legacy of christ , but as his own , he assumes all to himselfe . o how abominable is this to entitle our selves to christs honour ! fourthly , thy gifts commend thee not to god. man may be taken with thy expression and notion in prayer : but these are all pared off when thy prayer comes before god ; o woman , ( saith christ ) great is thy faith ! not compt and flourishing ▪ thy language . it were good after our duties , to sort the ingredients of which they are made up , what grace contributed , and what gifts , and what pride , and when all the heterogeneal stuffe is sever'd , you shall see in what a little compasse the actings of grace in our duties will lie . fifthly , consider while thou art priding in thy gifts , thou art dwindling and withering in thy grace . such are like corne that runs up much into straw , whose eare commonly is but light and thin . grace is too much neglected , where gifts are too highly prized ; we are commanded to be clothed with humility . our garments cover the shame of our bodies , humility the beauty of the soul ; and as a tender body cannot live without cloathes , so neither can grace without this cloathing of humility . it kills the spirit of praise , when thou shouldest blesse god thou art applauding thy self . it destroys christian love , and stabs our fellowship with the saints to the heart : a proud man hath not room enough to walk in company , because the gifts of others he thinks stand in his way . pride so distempers the palate , that it can relish nothing that is drawen from anothers vessel . sixthly , it is the fore-runner of some great sin , or some great affliction . god will not suffer such a weed as pride to grow in his garden , without taking some course or other to root it up ; may be he will let thee fall into some great sinne , and that shall bring thee home with shame . god useth sometimes a thorn in the flesh , to prick the bladder of pride in the spirit ; or at least some great affliction ; the very end whereof is to hide pride from man. as you do with your hot-metall'd horses , ride them over plowed lands to tame them , and then you can sit safely on their back . if gods honour be in danger through thy pride , then expect a rod , and most likely the affliction shall be in that , which will be most grievous to thee , in the thing thou art proud of . hezekiah boasted of his treasure , god sends the chaldeans to plunder him , jonah fond of his gourd , and that is smitten : and if thy spirit be blown up with pride of gifts , thou art in danger of having them blasted , at least in the opinion of others , whose breath of applause ( possibly ) was a means to overset thy unballast spirit . sect . iii. quest . but how would you direct us against this ? answ . arguments you have had before ; i shall only therefore point to two or three doors , where your enemy comes forth upon you , and surely the very sight thereof , if thou beest loyal to christ , will stirre thee up to fall upon it . first , pride discovers it self in dwelling upon the thoughts of our gifts , with a secret kinde of content to see our own face , till at last we fall in love with it . we read of some whose eyes are full of the adulteresse , and cannot cease from sinne ; a proud heart is full of himself , his own abilities cast their shadow before him , they are in his eye wherever he goes , the great subject and theam of his thoughts is what he is , and what he hath above others , applauding himself as bernard confesseth , that ( when one would think he had little leisure for such thoughts ) even in preaching , pride would be whispering in his eare bene fecisti bernarde , o well done bernard . now have a care ( christian ) of chatting with such company . run from such thoughts as from a beare . if the devil can get thee to stand on this pinacle , while he presents thee with the glory of thy spiritual attainments and endowments for thee to gaze on them , thy weak head w●ll soon turn round in pride : and therefore labour to keep the sense of thy own infirmities lively in thy soule to divert the temptation . as those who are subject to some kinde of fits , carry about them things proper for the disease , that when the fit is coming , ( which oft is occasioned with a sweet perfume ) they may use them for their help . sweet sents are not more dangerous for them , then any thing that may applaud thee is to thy soul : have a care therefore not only of wearing such thoughts in thy own bosome , but also of sitting by others , that bring the sweet sent of thy perfections to thee by their flattery . secondly , this kinde of pride appears in a forwardnesse to expose it self to view . davids brethren were mistaken in him in deed , but oft the pride and naughtinesse of the heart breaks out at this door . christs carnal friends bid christ shew himselfe ; pride loves to climbe up , not as zaecheus , to see christ , but to be seen himself . the fool ( solomon tells us ) hath no delight in understanding , but that his heart may discover it self , prov. . . pride would be some body , and therefore comes abroad to court the multitude , whereas humility delights in privacy ; as the leaves do cover and shade the fruits , that some hand must gently lift up them before they can see the fruit : so should humility and a holy modesty conceal the perfections of the soule , till a hand of providence by some call invites them out . there is a pride in naked gifts as well as in naked breasts and backs : humility is a necessary veile to all other graces ; and therefore first , christian , look whenever thou comest forth to publike duty , that thou hast a call ; it is obedience to be ready to answer , when god calls thee forth , but it 's pride to run before god speaks . secondly , when call'd earnestly implore divine strength against this enemy : shun not a duty for feare of pride , thou mayest shew it in the very seeming to escape it , but go in the strength of god against it ; there is more hope of overcoming it by obedience then disobedience . thirdly , in envying the gifts of others , when they seeme to blinde our own , that they are not so faire a prospect as we desire . this is a weed may grow too rank in a good soile . aaron and miriam could not bear moses his honour , numb . . . that was the businesse , though they pick a quarrel with him about his wife , ( because an ethiopian ) as appears plainly , v. . hath the lord indeed spoken only by moses ? hath he not spoken also by us ? they thought moses went away with too much of the honour , and did repine that god should use him more then themselves . and 't is observable , that the lusting for flesh broke out among the mixt multitude and baser sort of people , numb . . , . but this of pride and envie took fire in the bosomes of the most eminent for place and piety . o what need then have we , poor creatures , to watch our hearts when we see such precious servants of god led into temptation ? the spirit that dwelleth in us lusteth to envy , james . . our corrupt nature is ever putting on to this sin . 't is as hard to keep our hearts and this sin asunder , as it is to hinder two lovers from meeting together : thatch is not more ready to be fired with every flash of lightening , then the heart to be kindled at the shining forth of any excelling gift or grace in another . it was one of the first windows that corrupt nature look't out at , a sin that shed the first blood ; cains envy hatcht abels murder . now if ever thou meanest to get the mastery of this sin ; first , call in help from heaven . no sooner hath the apostle set forth , how big and teeming full the heart of man is with envy , but he shews where a fountain of grace is infinitely exceeding that of lust ; the spirit within us lusteth to envie , but he giveth more grace , v. . and therefore sit not down tamely under this sin , it is not unconquerable . god can give thee more grace then thou hast sin , more humility then thou hast pride . be but so humble as cordially to beg his grace , and thou shalt not be so proud , as wickedly to envy his gifts or grace in others . secondly , make this sin as black and ugly as thou canst possibly to thy thought , that when it is presented to thee thou mayest abhor it the more . indeed there needs no more then its own face , ( wouldest thou look wishly on it ) to make thee out of love with it . for first , this envying of others gifts , casts great contempt upon god , and that more wayes then one . first , when thou enviest the gifts of thy brethren , thou takest upon thee to teach god , what he shall give , and to whom ; as if the great god should take counsel or ask leave of thee before he dispenseth his gifts , and darest thou stand to thy own envious thoughts with this interpretation ? such a one thou findest christ himself give , matth. . . is it not lawful for me to do what i will with my own ? as if christ had said , what hath any to do to cavil at my disposure of what is not theirs but mine to give ? secondly , thou malignest the goodnesse of god. it troubles thee , it seems , that god hath a heart to do good to any besides thy selfe : thy eye is evil because his is good . wouldest not thou have god be good ? you had as good speak out and say , you would not have him god , he can assoon cease to be god as to be good . thirdly , thou art an enemy to the glory of god , as thou defacest that which should set it forth . every gift is a ray of divine excellency ; and as all the beams declare the glory of the sunne , so all the gifts god imparts declare the glory of god : now envy labours to deface and fully the representations of god ; it hath ever something to disparage the excellency of another withal . god shewed miriam her sin by her punishment , she went to bespatter moses , that shone so eminently with the gifts and graces of god , and god spits in her sace , numb . . yea , fills her all over with a noisome scab . doest thou cordially wish well to the honour of god ? why then hangest thou thy head , and doest not rather rejoyce to see him glorified by the gifts of others ? could a heathen take it so well , when himself was passed by , and others chosen to places of honour and government , that he said , he was glad his city could finde so many more worthy then himself ? and shall a christian repine that any are found fit to honour god besides himself ? secondly , thou wrongest thy brother , as thou sinnest against the law of love , which obligeth thee to rejoyce in his good as thy owne , yea , to prefer him in honour before thy self . thou canst not love and envy the same person ; envy is as contrary to love , as the hectical feavourish fire in the body is to the kindly heat of nature . charity envieth not , cor. . how can it when it lives where it loves ? and when thou ceasest to love , thou beginnest to hate and kill him , and doest not thou tremble to be found a murderer at last ? thirdly , thou consultest worst of all for thy self . god is out of thy reach , what thou spittest against heaven , thou art sure to have fall on thy own face at last , and thy brother whom thou enviest god stands bound to defend him against thy envy , because he is maligned for what he hath of god in him . thus did god plead josephs cause against his envious brethren , and davids against wicked saul . thy selfe only hast real hurt . first , thou deprivest thy self of what thou mightest reap from the gifts of others . that old saying is true , tolle invidiam , mea tua sunt , & tua mea : what thou hast is mine , and what i have thine ; when envy is gone . whereas now , like the leach , ( which they say draws out the worst blood ) thou suckest nothing , but what swells thy minde with discontent , and is after vomited out in strife and contention . o what a sad thing is it , that one should go from a precious sermon , a sweet prayer , and bring nothing away but a grudge against the instrument god used ; as we see in the pharisees and others at christs preaching . secondly , thou robbest thy self of the joy of thy life ; he that is cruel troubles his own flesh , prov. . . the envious man doth it to purpose , he sticks the honour and esteem of others as thornes in his own heart , he cannot think of them without paine and anguish , and he must needs pine that is ever in paine . thirdly , thou throwest thy self into the mouth of temptation , thou needest give the devil no greater advantage ; it is a stock any sin almost will grow upon . what will not the patriarchs do , to rid their hands of joseph whom they envied ? that very pride which made them disdain the thought of bowing to his sheaf , made them stoop far lower , even to debase themselves as low as hell , and be the devils instruments to sell their dear brother into slavery , which might have been worse to him , ( if god had not provided otherwise , ) then if they had sla●n him on the place . what an impotent minde and cruel did saul shew against david , when once envy had envenomed his heart ? from that day which he heard david preferr'd in the womens songs above himself , he could never get that sound out of his head , but did ever after devote this innocent man to death in his thoughts , who had done him no other wrong , but in being an instrument to keep the crown on his head , by the hazard of his own life with goliah . o it is a bloody sin . it is the wombe wherein a whole litter of other sins are formed , rom. . . full of envy , murder , debate , deceit , malignity , &c. and therefore except you be resolved to bid the devil welcom and his whole train , resist him in this , that comes before to take up quarters for the rest . chap. x. of pride of grace . secondly , pride of grace . this is another way satan assaults the christian . 't is true , grace cannot be proud , yet 't is possible a saint may be proud of his grace , there is nothing the christian hath or doth , but this worme of pride will breed in it . the world we live in is corruptible , and all here is subject to putrefie , as things kept in a rafty muggish room , subject them to mould . it is not the nature of grace , but the salt of the covenant keeps and preserves the purity of it ; in heaven indeed we shall be safe . but how can a saint be said to be proud of his grace ? then a soule is proud of his grace , when he trusts in his grace . trust and confidence is an incommunicable flower of gods crown as soveraign lord , even among men it goes along with royalty . set up a king , and as such he expects you should give him this , as the undoubted prerogative of his place , and therefore to seek protection from any other , is ( as it were ) to set up another king , judg. . . if indeed you anoint me king over you , then come and put your trust under my shadow ; therefore when a soule puts his trust in any thing beside god , he sets up a prince , a king , an idol , to which he gives gods glory away . now it doth not make the sin lesse , that it is the grace of god we crown , then if it were a lust we crowned . 't is idolatry to worship a holy angel as well as a cursed devil , to make our grace a god , as well as our belly our god , nay rather it addes to it , because that is now used to rob him of his glory , which should have brought him in the greatest revenue of glory ; certainly the more treasure you put into your servants hands , the greater wrong to you for him to run away with it . i doubt not but david could have borne it better to have seen a philistine drive him from his throne then a sonne , an absalom . but how can or may a saint be said to trust in his grace ? first , by trusting to the strength of his grace . secondly , by trusting on the worth of his grace . indeed a professed trust in grace , i conceive , cannot stand with grace : but there is an oblique kinde of trust , or that which by interpretation may savour of it . satan is slie in his assaults . sect . i. first , of the first , to trust in the strength of grace is to be proud of grace . this is opposed to that poverty of spirit so commended by our saviour , matth. . by which a man lives in the continual sense of his spiritual beggery and nothingnesse , and so hath his recourse to christ , as the poor to the rich mans door , knowing he hath nothing at home to maintain him . such a one was paul , not able to do any thing of himself ; he is not ashamed to let the world know that christ carries his purse for him . our sufficiency is of god , yea , after many years trading , this holy man sees nothing he hath got , phil. . . i count not my self to have apprehended : he is still pressing forward ; ask him how he lives , he 'll tell you who keeps house for him ; i live , yet not i , gal. . ▪ as ask a beggar where he hath his meat , cloathes , &c. he 'll say , i thank my good master ; now satan chiefly labours to puffe the soul up with an over-weening conceit of his own ability , as the readiest means to bring him into his snare ; satan knows 't is gods method to give his children into his hands , when once they grow proud and self-confident : hezekiah was left to a temptation , chron. . . to try him . why ? god had tried him to purpose a little before in an affliction ; what needs this ? o hezekiahs heart was lift up after his affliction . it was time for god to let the tempter alone a little to foile him ; probably now hezekiah had high thoughts of his grace ; o he would never do as he had done before , and god will let him see what a weak creature he is . peter makes a whip for his own back in that bravado ; though all should forsake thee , yet will not i. christ now in meer mercy must set satan on him , to lay him on his back ; that seeing the weaknesse of his faith , he might be dismounted from the height of his pride . all that i shall say from this , is to ent●eat thee ( christian ) to have a care of this kinde of pride . you know what joah said to david , when he perceived his heart lift up with the strength of his kingdom , and therefore would have the people numbered ; the lord god adde unto thy people , how many soever they be , a hundred fold ; but why doth my lord the king delight in this thing ? sam. . . the lord adde to the strength of thy grace a hundred fold , but why delightest thou in this ? why shouldest thou be lift up ? is it not grace ? shall the groom be proud because he rides on his masters horse ? or the mud wall because the sun shines on it ? mayest thou not say of every dram of grace , as the young man of his hatchet , alas , muster , it is borrowed ? nay , not only borrowed , but thou canst not use it without his skill and strength that lends it thee . o beware of this , let not those vain thoughts lodge in thee , left thou enter into temptation . it is a breach a whole troop of sins may enter at , yea will , except speedily fill'd up . first , it will make thee soon grow loose and negligent in thy duty . 't is sense of insufficiency keeps a soul at work , to pray and heare , as want in the house and hutch holds up the market , no man comes thither to buy what he hath at home . vp , saith jacob , go down to egypt for corne , that we live and not die . thus saith the needy christian , up soul to thy god , thy faith is weak , thy patience almost spent , ply thee to the throne of grace , go with thy homer to the ordinances , and get some supplies . now a soule conceited of his store , hath another song ; soul , take thine ease , thou art richly laid in for many dayes . let the doubting soule pray , thy faith is strong ; let the weake lie at the breast , thou art well grown up ; nay , 't is well if it goes not further to a despising of ordinances , except they have some more courtly fate then ordinary : such a passe were the corinthians come to , cor. . . now ye are full , now ye are rich , ye reign like kings without us . i pray observe how he layes the accent on the particle now ; now ye are rich , as if he had said , i knew the time , if paul had been come to town , and newes spread abroad in the city that paul was to preach , you would have flock't to hear him , and blessed god for the season , but then you were poor and empty ; now ye are full , you have got to a higher attainment ; paul is a plain fellow now , he may carry his cheere to a hungry people if he will , we are well apaid . and when once the heart is come to this , 't is easie to judge what will follow . secondly , this trusting to the strength of grace will make the soule bold and venturous . the humble christian is the wary christian , he knows his weaknesse , and this makes him afraid . i have a weak head , saith he , i may be soon disputed into an errour and heresie , and therefore i dare not come where such stuffe is broach't , lest my weak head should be intoxicated : the confident man he 'll sip of every cup , he fears none ; no , he is stablish't in the truth , a whole team of hereticks shall not draw him aside . i have a vain light heart , saith the humble soule ; i dare not come among wicked debautch't company , left i should at last bring the naughty man home with me : but one trusting to the strength of his grace , dares venture into the devils quarters . thus peter into the rout of christs enemies , and how he came off you know ; there his faith had been slain on the place , had not christ founded a retreat , by the seasonable look of love he gave him . indeed i have read of some bragging philosophers , who did not think it enough to be temperate , except they had the object for intemperance present ; and therefore they would go into taverns and whore-houses , as if they meant to beat the devil on his own ground ; but the christian knows an enemy nearer then so , which they were ignorant of ; and that he need not go over his own threshold to challenge the devils he hath lust in his bosome that will be hard enough for him all his dayes , without giving it the vantage ground . christian , i know no sin , but thou mayest be left to commit it , except one . it was a bold speech of him , and yet a good man ( as i have heard , ) if clapham die of the plague , say clapham had no faith , and this made him boldly go among the infected . if a christian , thou shalt not die of spiritual plagues , yet such may have the plague-sores of grosse sins running on them for a time , and is not this sad enough ? therefore walk humbly with thy god. thirdly , this high conceit of the strength of thy grace will make thee cruel and churlish to thy weak brethren in their infirmities , a sin that least becomes a saint , gal. . . if any one be overtaken , you that be spiritual , restore such a one with meeknesse ; but how shall a soul get such a meek spirit ? it follows , considering thy self , lest thou also be tempted . what makes men hard to the poor ? they think they shall never be so themselves . why are many so sharp in their censures , but because they trust too much to their grace , as if they could never fall ? o you are in the body , and the body of sin in you , therefore feare . bernard used to say , when he heard any scandalous sin of a professour ; hodie illi , cras mihi . he fell to day , i may stumble tomorrow . sect . ii. the second way a soule may be proud of his grace , is by resting on it for his acceptance with god. the scripture calls inherent grace our own righteousnesse , ( though god indeed be the efficient of it ) and opposeth it to the righteousnesse of christ , which alone is called the righteousnesse of god , rom. . . now to rest on any grace inherent , is to exalt our own righteousnesse above the righteousnesse of god ; and what pride will this amount to ? if this ware so , then a saint when he comes to heaven might say , this is heaven which i have built , my grace hath purchased ; and thus the god of heaven should become tenant to his creature in heaven . no , god hath cast the order of our salvation into another method , of grace , but not of grace in us , but grace to us . inherent grace hath its place and office to accompany salvation , heb. . . but not procure it . this is christs work , not graces . when israel waited on the lord at mount sinai , they had their bounds , not a man must come up besides moses to treat with god , no , not touch the mount lest they die : thus all the graces of the spirit wait on god , but none come up to challenge any acceptance of god besides faith , which is a grace that presents the soul not in its own garments . but you will say , what needs all this ? where is the man that trusts in his grace ? alas , where is the christian that doth fully stand clear , and freely come his off his own righteousnesse ? he is a rare pilot indeed , that can steere his faith in so direct a course , as not now and then to knock upon this duty , and run on ground upon that grace . abraham went in to hagar ; and the children of abrahams faith are not perfectly dead to the law , and may be found sometimes in hagars armes , witnesse the fluxe and refluxe of our faith , according to the various aspect of our obedience : when this seems full , then our faith is at a spring-tide , and covers all the mountains of our fears ; but let it seem to wain in any service or duty , then the jordan of our faith flies back , and leaves the soule naked . the devils spight is at christ , and therefore since he could not hinder his landing , which he endeavoured all he could , nor work his will on his person when he was come ; he goes now in a more refined way to darken the glory of his sufferings , and the sufficiency of his righteousnesse , by blending ours with his ; this doctrine of justification by faith , hath had more works and batteries made against it , then any other in the scripture . indeed many other errours were but his slie approaches to get nearer to undermine this ; and lastly , when he connot hide this truth , ( which now shines in the church like the sun in its strength ) then he labours to hinder the practical improvement of it , that we ( if he can help it ) shall not live up to our own principles , making us at the same time , that in our judgement we professe acceptance only through christ , in our practice confute our selves . now there is a double pride in the soule he makes use of for this end , the one i may call a mannerly pride , the other a self-applauding pride . first , a mannerly pride , which comes forth in the habit and guise of humility , and that discovers it self , either at the soules first coming to christ , and keeps him from closing with the promise , or afterward in the daily course of a christians walking with god , which keeps him from comfortable living on christ . first , when a poor soul is staved off the promise by the sense of his own unworthinesse and great unrighteousnesse ; tell him of a pardon , alas , he is so wrapt up with the thoughts of his own vilenesse , that you cannot fasten it upon him . what , will god ever take such a toad as he is into his bosome , discount so many great abominations at once , and receive him into his favour , that hath been so long in rebellious armes against him ? he cannot beleeve it , no , though he heares what christ hath done and suffered for sin , he refuseth to be comforted . little doth the soule think what a bitter root such thoughts spring from , thou thinkest thou doest well thus to declaim against thy self , and aggravate thy sins ; indeed thou canst not paint them black enough , or entertain too low and base thoughts of thy selfe for them : but what wrong hath god and christ done thee , that thou shouldest so unworthily reflect upon the mercy of the one , and merit of the other ? mayest thou not do this , and be tender of the good name of god also ? is there no way to shew thy sense of thy sin , except thou asperse thy saviour ? canst thou not charge thy self , but thou must condemn god , and put christ and his blood to shame before satan , who triumphs more in this then all thy other sins ? in a word , though thou like a wretch hast undone thy self , and damned thy soule by thy sins , yet art thou not willing god should have the glory of pardoning them , and christ the honour of procuring the same ? or art thou like him in the gospel , luke . . who could not dig , and to beg was ashamed . thou canst not earne heaven by thy own righteousnesse , and is thy spirit so stout that thou wilt not beg it for christs sake , yea , take it at gods hands , who in the gospel comes a begging to thee , and beseecheth thee to be reconciled to him ? ah soule , who would ever have thought there could have lien such pride under such a modest veile ? and yet none like it . 't is horrible pride for a beggar to starve , rather then take an alms at a rich mans hands : a malefactour rather to choose his halter then a pardon from his gracious princes hand : but here is one infinitely surpassing both ; a soule pining and perishing in sin , and yet rejecting the mercy of god , and the helpng hand of christ to save him , though abigail did not think her self worthy to be davids wife , yet she thought david was worthy of her , and therefore she humbly accepted his offer , and makes haste to go with the messengers : that 's the sweet frame of heart indeed , to lie low in the sense of your own vilenesse , yet to believe ; to renounce all conceit of worthinesse in our selves , yet not therefore to renounce all hope of mercy , but the more speedily to make haste to christ that wooes us . all the pride and unmannerlinesse lies in making christ stay for us , who bids his messengers invite poor sinners to come and tell them all things are ready . but may be thou wilt say still , it is not pride that keeps thee off , but thou canst not believe that ever god will entertain such as thou art . truly , thou mendest the matter but little with this , either thou keepest some lust in thy heart , which thou wilt not part with to obtain the benefit of the promise , and then thou art a notorious hypocrite , who under such an out-cry for thy sins , canst drive a secret trade with hell at the same time ; or if not so , thou doest discover the more pride in that thou darest stand out , when thou hast nothing to oppose against the many plain and clear promises of the gospel , but thy peremptory unbelief . god bids the wicked forsake his wayes , and turne to him , and he will abundantly pardon him ; but thou sayest thou canst not believe this for thy own self . now who speaks the truth ? one of you two must be the liar , either thou must take it with shame to thy self , for what thou hast said against god and his promise , ( and that is thy best course ) or thou must proudly , yea , blasphemously cast it upon god , as every unbeliever doth , john . . nay , thou makest him forsworn for god , to give poor sinners the greater security in flying for refuge to christ , who is that hope set before them , heb. . , . hath sworn they should have strong consolation : o beatos quorum causâ deus jurat ! o miserrimos si nec juranti credamus . tertul. de poenit . o happy we , for whose sake god puts himself under an oath ; but o miserable we , who will not believe god , no , not when he sweares ! secondly , when the soul hath shot the great gulfe , and got into a slate of peace and life by closing with christ , yet this mannerly pride satan makes use of in the christians daily course of duty and obedience , to disturb him and hinder his peace and comfort . o how unchearfully , yea , joylesly do many precious soules passe their dayes ! if you enquire what is the cause , you shall finde all their joy runs out at the crannies of their imperfect duties and weak graces ; they cannot pray as they would , and walk as they desire with evennesse and constancy ; they see how short they fall of the holy rule in the word , and the patterne which others more eminent in grace do set before them , and this though it doth not make them throw the promises away , and quite renounce all hope in christ , yet it begets many sad fears and suspitions , yea , makes them sit at the feast christ hath provided , and not know whether they may eat or not . in a word , as it robs them of their joy , so christ of that glory which he should receive from their rejoycing in him , i do not say , ( christian ) thou oughtest not to mourn for those defects thou findest in thy graces and duties , nay , thou couldest not approve thy self to be sincere , if thou didst not . a gracious heart , seeing how far short his renewed state ( forthe present ) falls of mans primitive holinesse by creation , cannot but weep and mourn , ( as the jewes to behold the second temple ▪ ) yet ( christian even while the tears are in thy eyes for thy imperfect graces , ( for a soule riseth with his grave-clothes on ) thou shouldest rejoyce , yea , triumph over all these thy defects by faith in christ , in whom thou art compleat , col. . . while imperfect in thy selfe . christs presence in the second temple , ( which the first had not ) made it ( though comparatively mean ) more glorious then the first hag. . how much more doth his presence in this spiritual temple of a gracious heart , imputing his righteousnesse to cover all its uncomelinesse , make the soule glorious above man at first ? this is a garment for which ( as christ saith of the lilie ) we neither spin nor toile ; yet adam in all his created royalty was not so clad , as the weakest believer is with this on his soul . now , christian , consider well what thou doest , while thou sittest languishing under the sense of thy own weaknesses , and refusest to rejoyce in christ , and live comfortably on the sweet priviledges thou art interessed in by thy marriage to him . doest thou not bewray some of this spiritual pride working in thee ? o , if thou couldest pray without wandering , walk without limping , believe without wavering , then thou couldest rejoyce and walk chearfully , it seems , soule , thou stayest to bring the ground of thy comfort with thee , and not to receive it purely from christ . o how much better were it if thou wouldest say with david : though my house , my heart , be not so with god , yet he hath made with me a covenant ordered in all things and sure ; and this is all my desire , all my confidence ; christ i oppose to all my sins , christ to all wants , he is my all in all and all above all . indeed all those complaints of our wants and weaknesses , so far as they withdraw our hearts from relying chearfully on christ , they are but the language of pride hankering after the covenant of works . o 't is hard to forget our mother-tongue , which is so natural to us , labour therefore to be sensible of it , how grievous it is to the spirit of christ . what would a husband say , if his wife in stead of expressing her love to him , and delight in him , should day and night do nothing but weep and cry to think of her former husband that is dead ? the law ( as a covenant ) and christ are compared to two husbands , rom. . . ye are become dead to the law by the body of christ , that ye should be married to another , even to him who is raised from the dead . now thy sorrow for the defect of thy own righteousnesse , when it hinders thy rejoycing in christ , is but a whining after thy other husband , and this christ cannot but take unkindely , that thou art not as well pleased to lie in the bosome of christ , and have thy happinesse from him as with your old husband the law. secondly , a self applauding pride , when the heart is secretly lift up , so as to promise it self acceptation at gods hands , for any duty or act of obedience it performes , and doth not when most assisted go out of his own actings , to lay the weight of his expectation entirely upon christ ; every such glance of the soules eye is adulterous , yea , idolatrous . if thy heart , christian , at any time he secretly enticed , ( as job sa●th of another kinde of idolatry ) or thy mouth doth kisse thy hand , that is , dote so farre on thy own duties or righteousnesse , as to give them this inward worship of thy confidence and trust , this is a great iniquity indeed ; for in this thou deniest the god that is above , who hath determined thy faith to another object . thou comest to open heaven-gate with the old key , when god hath set on a new lock . doest thou not acknowledge tnat thy first entrance into thy justified state was of pure mercy ? thou wert justified freely by hit grace , through the redemption that is in jesus christ , rom. . . and whom are thou beholden to , now thou art reconciled for thy further acceptance in every duty or holy action ? to thy duty , thy obedience , thy self , or christ ? the same apostle will tell you , rom. . . by whom we have accesse by faith into this grace wherein we stand . if christ should not lead thee in and all thou doest , thou art sure to finde the door shut upon thee : there is no more place for desert now thou art gracious , then when thou wert gracelesse , rom. . . the righteousnesse of god is revealed from faith to faith , for the just shall live by faith . we are not only made alive by christ but we live by christ ; faith sucks in continual pardoning , assisting , comforting mercy from him , as the lungs suck in the aire . heaven way is paved with grace and mercy to the end . be exhorted above all , to watch against this play of satan , beware thou restest not in thy own righteousnesse ; thou standest under a tottering wall , the very cracks thou seest in thy graces and duties , when best ▪ bid thee stand off , except thou wouldest have them fall on thy head ; the greatest step to heaven , is out of our own doors , over our own threshold . it hath cost many a man his life when his house on fire , a gripplenesse to save some of the stufte , which venturing among the flames to preserve , they have perished themselves ; more have lost their soules by thinking to carry some of their own stuffe with them to heaven . such a good work or duty , while they , like lingring lot , have been loath to leave in point of confidence , have themselves perish't . o sirs , come out , come out , leave what is your own in the fire , flie to christ naked , he hath cloathing for you better then your own : poor to christ , and he hath gold , not like thine , which will consume and be found drossy in the fire but such as hath in the fiery trial past in gods righteous judgment for pure and full weight ; you cannot be found in two places at once ; choose whether you will be found in your own righteousnesse or in christs . those who have had more to shew then thy selfe have thrown away all , and gone a begging to christ . reade pauls inventory , phil. . what he had , what he did , yet all drosse and losse : give him christ , and take the rest who will. so job , as holy a man as trod on earth , ( god himself being witnesse ) yet saith ; though i were perfect , yet would i not know my own soule , i would despise my life . he had acknowledged his imperfection before , now he makes a supposition , ( indeed quod non est supponendum : ) if i were perfect , yet would i not know my own soule ; i would not entertain any such thoughts as should puffe me up into such a confidence of my holinesse , as to make it my plea with god , like to our common phrase ; we say , such a one hath excellent parts , but he knows it , that is , he is proud of it . take heed of knowing thy own grace in this sense , thou canst not give a greater wound both to thy grace and comfort then by thus priding thy self in it . sect . iii. first , thy grace cannot thrive so long as thou thus restest on it . a legal spirit is no friend to grace , nay , a bitter enemy against it , as appeared by the pharisees in christs time . grace comes not by the law , but by christ ; thou mayest stand long enough by it , before thou gettest any life of grace into thy soule , or further life into thy grace . if thou wouldest have this , thou must set thy self under christs wings by faith ; from his spirit in the gospel alone , comes this kindly natural heat to hatch thy soul to the life of holinesse , and increase what thou hast and thou canst not come under christs wings , till thou comest from under the shadow of the other , by renouncing all expectation from thy own works and services . you know reubens curse , that he should not excel , because he went up into his fathers bed ; when other tribes encreased , he stood at a little number . by trusting in thy own works thou doest worse by christ , and shalt thou excel in grace ? perhaps some of you have been long professours , and yet come to little growth in love to god , humility , heavenly-mindednesse , mortification , and 't is worth the digging to see what lies at the root of your profession , whether there be not a legal principle that hath too much acted you . have you not thought to carry all with god from your duties and services , and too much laid up your hopes in your own actings ? alas , this is as so much dead earth , which must be thrown out , and gospel-principles laid in the room thereof ; try but this course , and see whether the spring of thy grace will not come on apace . david gives an account how he came to stand and flourish , when some that were rich and mighty , on a sudden withered and came to nothing . lo , ( saith he ) this is the man that made not god his strength , but trusted in the abundance of his riches . but i am like a green olive-tree in the house of god ; i trust in the mercy of god forever and ever , psal . . , . while others trust in the riches of their own righteousnesse and services and make not christ their strength , do thou renounce all , and trust in the mercy of god in christ , and thou shalt be like a green olive when they fade and wither . secondly , christian , you will not thrive in true comfort so long as you rest in any inherent work of grace , and do not stand clear of your own actings and righteousnesse . gospel-comfort springs from a gospel-root , which is christ , phil. . . we are the circumcision , which worship god in the spirit , and rejoyce in christ jesus , and have no confidence in the flesh . now a soule that rests on any holinesse in himself ; he graffs his comfort upon himself , not christ ; he sucks his own breast , not christs ; and so makes christ a dry nurse : and what comfort can grow on that dry tree ? the spirit is our comforter as well as our teacher and counsellour . now as the spirit when he teacheth comes not with any new or strange truth , but takes of christs owne ; ( what he findes in the word ) so where he comforts , he takes of christs own , his righteousnesse , not our own : christ is the matter and ground of his comfort : all cordials are but christ distill'd , and made up in several promises : his acting , not ours ; his suffering , not ours ; his holinesse , not ours ; he doth not say , soul , rejoyce , thou art holy ; but , soule , triumph , christ is righteous , and is the lord thy righteousnesse ; not , soul , thou prayest sweetly , feare not ; but thou hast an advocate with the father , christ the righteous : so that the first step to the receiving of comfort from the spirit , is to send away all comforters of our own . as in learning of the spirit , he that will be taught by him , must first become a fool , ( that is , no way lean to his own understanding , ) so he that would be comforted , must first be emptied of all self-supports , must not lean to his owne comforts . as a physician first bids his patient cast off all others he hath tampered with , he asks what physick he hath had from them , takes off their plaisters , throws away their physick , and goes about the work de novo : so the spirit when he comes to comfort a poor soul ; first , perswades the soule to send away all its old physicians . o , saith the soule , i have been in the hand of such a duty , such a course of obedience , and have thought sure now i shall be well , and have comfort now i do this duty , set upon such a holy course . well , saith the spirit , if you will have me do any thing , these must all be dismist in point of confidence . now , and not till how , is the soule a subject fit to receive the spirits comforts . and therefore , friends , as you love your inward peace , beware what vessel you draw your comfort from . grace is finite , and so cannot afford much . 't is leaking , and so cannot hold long ; thou drinkest in a riven dish , that hast thy comfort from thy grace . 't is mixt , and so weak ; and weak grace cannot give strong consolation , and such thou needest , especially in strong conflicts ; nay lastly , thy comfort which thou drawest from it is stollen , thou doest not come honestly by it , and stollen comforts will not thrive with thee . oh , what folly is it for the childe to play the thief for that which he may have freely and more fully from his father , who gives and reproacheth not ? that comfort which thou wouldest filch out of thy own righteousnesse and duties ; behold , it is laid up for thee in christ , from whose fulnesse thou mayest carry as much as thy faith can hold , and none to check thee , yea , the more thou improvest christ for thy comfort , the more heartily welcome ; we are bid to open our mouth wide , and he will fill it . chap. xi . the third kinde of spiritual pride , viz. pride of priviledges . the third kinde of pride , ( spiritual pride i mean ) is pride of priviledges , with which these wicked spirits labour to blow up the christian ; to name three , first , when god calls a person to some eminent place , or useth him to do some special piece of service . secondly , when god honours a saint to suffer for his truth or cause . thirdly , when god flowes in with more then ordinary manifestations of his love , and fills the soule with joy and comfort . these are priviledges not equally dispensed to all , and therefore where they are , satan takes the advantage of assaulting such with pride . sect . i. first , when god calls a person to some eminent place , or useth him to do some special piece of service : indeed it requires a great measure of grace to keep the heart low , when the man stands high . the apostle speaking how a minister of the gospel should be qualified , tim. . . saith , he must not be a novice , or a young convert , lest he should be lift up with pride , and fall into the condemnation of the devil ; as if he had said , this calling is honourable ; if he be not well ballast with humility , a little gust from satan will tople him into this sin ; the seventy that christ first sent out to preach the gospel , and prevailed so miraculously over satan , even these while they trod on the serpents head , he turn'd again , and had like to have stung them with pride , which our saviour perceived , when they return'd in triumph , and told what great miracles they had wrought , and therfore he takes them off that glorying , left it should degenerate into vain glory , and bids them not rejoyce that devils were subjest to them , but rather that their names were writ in heaven . as if he had said , it is not the honour of your calling , and successe of your ministery will save you ; there shall be some cast to the devils , who shall then say , lord , lord , in thy name we have cast out devils ; and therefore value not your selves by that , but rather evidence to your soules that ye are of mine elect ones , which will stand you more in stead at the great day then all this . sect . ii. a second priviledge is , when god honours a person to suffer for his truth , this is a great priviledge . vnto you it is given not only to beleeve , but to suffer for his sake . god doth not use to give worthless gifts to his saints , there is some preciousnesse in it which a carnal eye cannot see . faith you will say is a great gift , but perseverance greater , without which faith would be little worth , and perseverance in suffering this above both honourable ; this made john carelesse . our english martyr , ( who though he died not at the stake , yet in prison for christ , ) say , such an honour 't is , as angels are not permitted to have , therefore god forgive me mine unthankfulnesse . now when satan cannot scare a soul from prison , yet then he will labour to puffe him up in prison ; when he cannot make him pity himself , then he will flatter him till he prides in himself ; affliction from god exposeth to impatience , for god to pride ; and therefore ( christians ) labour to fortifie your selves against this temptation of satan , how soon you may be called to suffering work you know not , such clouds oft are not long arising . now to keep thy heart humble when thou art honoured to suffer for the truth ; consider , first , though thou doest not deserve those sufferings at mans hand , ( thou canst and mayest in that regard glory in thy innocency , thou sufferest not as an evil doer ) yet thou canst not but confesse it is a just affliction from god in regard of sin in thee , and this methinks should keep thee humble ; the same suffering may be martyrdome in regard of man , and yet a fatherly chastising for sin in regard of god : none suffered without sin but christ , and therefore none may glory in them but he ; christ in his own , we in his ; god forbid that i should glory save in the crosse of christ , gal. . this kept mr. bradford humble in his sufferings for the truth , none more rejoyced in them and blessed god for them , yet none more humble under them then he ; and what kept him in this humble frame ? reade his godly letters , and you shall finde almost in all how he bemoans his sins , and the sins of the protestants under the reign of king edward : it was time ( saith he ) for god to put his rod into the papists hands we were grown so proud , formal , unfruitful , yea , to loath and despise the means of grace , when we enjoyed the liberty therof , and therfore god hath brought the wheele of persecution on us . as he look't at the honour to make him thankful , so to sinne to keep him humble : secondly , consider who bears thee up , and carries thee through thy sufferings for christ : is it thy grace or his that is sufficient for such a work ? thy spirit or christs , by which thou speakest , when call'd to bear witnesse to his truth ? how comes it to passe thou art a sufterer , and not a persecutour ; a confessour , and not a denier ; yea , betrayer of christ and his gospel ? this thou owest for to god ; he is not beholden to thee , that thou wilt part with estate , credit , or life it self for his sake . if thou hadst a thousand lives , thou wouldest owe them all to him : but thou art beholden to god exceedingly , that he will call for these in this way , which has such an honour and reward attending it . he might have suffered thee to live in thy lusts , and at last to suffer the losse of all these for them . o how many die at the gallowes as martyrs in the devils cause , for felonies , rapes and murders ! or he might withdraw his grace , and leave thee to thy own cowardise and unbelief , and then thou wouldest soon shew thy self in thy colours . the stoutest champions for christ , have been taught how weak they are if christ steps aside . some that have given great testimony of their faith and resolution in christs cause , even to come so near dying for his name , as to give themselves to be bound to the stake , and fire to be kindled upon them , yet then their hearts have failed , as that holy man mr. benbridge in our english martyrol . who thrust the faggots from him , and cried out , i recant , i recant . yet this man , when re-inforc't in his faith , and indued with power from above , was able within the space of a week after that sad foile , to die at the stake cheerfully : qui pro nobis mortem semel vicit , semper in nobis vincit : he that once overcame death for us , 't is he that alwayes overcame death in us . and who should be thy song , but he that is thy strength ? applaud not thy selfe , but blesse him . 't is one of gods names , he is call'd the glory of his peoples strength , psal . . . the more thou gloriest in god that gives thee strength to suffer for him , the lesse thou wilt boast of thy self : a thankful heart and a proud cannot dwell together in one bosome . thirdly , consider what a foule blot pride gives to all thy sufferings , where it is not bewailed and resisted , it alters the case . the old saying is , that 't is not the punishment , but the cause makes the martyr ; we may safely say further , it is not barely the cause , but the sincere frame of the heart in suffering for a good cause , that makes a man a martyr in gods sight . though thou shouldest give thy body to be burnt , if thou hast not an humble heart of a sufferer for christ , thou turnest merchant for thy self . thou deniest but one self to set up another , runnest the hazard of thy estate and life to gain some applause , may be , and reare up a monument to thy honour in the opinions of men ; thou doest no more in this case then a souldier , who for a name of valour will venture into the mouth of death and danger , only thou shewest thy pride under a religious disguise , but that helps it not , but makes it the worse . if thou wilt in thy sufferings be a sacrifice acceptable to god , thou must not only be ready to offer up thy life for his truth , but sacrifice thy pride also , or else thou mayest tumble out of one fire into another , suffer here from man , as a seeming champion for the gospel , and in another world from god , for robbing him of his glory in thy sufferings . sect . iii. a third priviledge is , when god flowes in with more then ordinary manifestations of his love , then the christian is in danger of having his heart secretly lift up in pride . indeed the genuine and natural effect , which such discoveries of divine love have on a gracious soule , is to humble it . the sight of mercy encreaseth the sense of sin , and that sense dissolves the soule kindely into sorrow , as we see in magdalen . the heart which possibly was hard and frozen in the shade , will give and thaw in the sun-shine of love , and so long all pride is hid from the creatures eye . then ( saith god ) ezek. . . ye shall remember your wayes , and your doings that were not good , and shall loath your selves in your own sight , &c. and when shall this be , but when god would save them from all their uncleannesses , as appears ? v. . yet notwithstanding this , there remain such dregs of corruption unpurged out of the best , that satan findes it not impossible , to make the manifestations of gods love an occasion of pride to the christian : and truly god lets us see our pronenesse to this sin in the short stay he makes , when he comes with any greater discoveries of his love . the comforter ( 't is true ) abides for ever in the saints bosome , but his joyes they come , and are gone again quickly . they are as exceedings , with which he feasts the believer , but the cloth is soon drawn ; and why so , but because we cannot bear them for our every day food ? a short interview of heaven , and a vision of love now and then upon the mount of an ordinance or affliction , cheeres the spirits of drooping christians , who might they have leave to build tabernacles there , and dwell under a constant shine of such manifestations , would be prone to forget themselves , and think they were lords of their own comforts . if holy paul was in danger of falling into this distemper of pride from his short rapture , to prevent which god saw it needful to let him blood with a thorne in the flesh , would not our blood much more grow too rank , and we too crank and wanton , if we should feed long on such luscious food ? and therefore , if ever ( christian ) thou hadst need to watch , then is the time when comforts abound , and god dandles thee most on the knee of his love , when his face shines with clearest manifestations , lest this sin of pride ( as a thief in the candle ) should swaile out thy joy . to prevent which thou shouldest do well ; first , to look that thou measurest not thy grace by thy comfort , lest so thou beest led into a false opinion , that thy grace is strong , because thy comforts are so . satan will be ready to help forward such thoughts as a fit medium to life thee up , and slacken thy care in duty for the future . such discoveries do indeed bear witnesse to the truth of thy grace , but not to the decree and measure of it ; the weak childe may be , yea , is oftner in the lap then the strong . secondly , do not so much applaud thy self in thy present comfort , as labour to improve it for the glory of god. vp and eate , saith the angel to the prophet , because the journey is too great for thee . the manifestations of gods love are to fit us for our work . it is one thing to rejoyce in the light of our comfort , and another to go forth in the power of the spirit comforting us ( as giants refreshed with this wine ) to run our race of duty and obedience with more strength and alacrity . he shews his pride , that spends his time in telling his money meerly to see how rich he is ; but he his wisdom , that layes out his money and trades with it . the boaster of his comforts will lose what he hath , when he that improves his comforts in a fuller trade of duty shall adde more to what he hath . thirdly , remember thou dependest on god for the continuance of thy comfort . they are not the smiles thou hadst yesterday can make thee joyous to day , any more then the bread thou didst then eate can make thee strong without more ; thou needest new discoveries for new comforts : let god hide his face , and thou wilt soon lose the sight , and forget the taste of what thou even now hadst . it is beyond our skill or power to preserve those impressions of joy , and comfortable apprehensions of gods favour on our spirits , which sometimes we finde ; as gods presence brings those , so when he goes he carries them away with him , as the setting-sun doth the day . we would laugh heartily at him , who when the sun shines in at his window , should think by shutting that to imprison the sun-beams in his chamber ; and doest thou not shew as much folly , who thinkest because thou now hast comfort , thou therefore shalt never be in darknesse of spirit more ? the believers comfort is like israels manna : 't is not like our ordinary bread and provision ; we buy at market and lock up in our cupboards where we can go to it when we will ; no , it is rained as that was from heaven . indeed god provided for them after this sort to humble them , deut. . . who fed thee in the wildernesse with manna which thy fathers knew not , that he might humble thee . it was not because such mean food , that god is said to humble them ; for it was delicious food ; therefore call'd angels food , psal . . . such as if angels did eate , might serve them . but the manner of the dispensing it , from hand to mouth , every day their portion and no more , so that god kept the key of their cupboard , they stood to his immediate allowance ; and thus god communicates our spiritual comforts for the same end to humble us . so much for this second sort of spiritual wickednesse . i had thought to have instanced in some other , as hypocrisie , unbelief , formality ; but possibly the subject being general , what i have already said may be thought but a digression , and that too long . i shall therefore conclude this branch of spiritual wickednesse , in a word to those who are yet in a natural and unsanctified state , which is to stir them up from what i have said ( concerning satans assaulting beleevers with such temptations ; ) to consider seriously , how that satans chief designe against them also lies in the same sins . these are the wickednesses he labours to ingulph you in above all others . if ever you perish , it will be by the hand of these sins . 't is your feared conscience , blinde minde , and dedolent impenitent heart , will be your undoing if you miscarry finally . other sins , the devil knowes , are preparatory to these , and therefore he drawes thee into them to bring thee into these . two wayes they prepare a way to spiritual sins ; first , as they naturally dispose the sinner to them ; 't is the nature of sin to blinde the minde , stupifie the conscience , harden the heart , as is implied , heb. . . lest your heart be hardened through the deceitfulnesse of sin . as the feet of travellers beat the high way hard , so does walking in carnal grosse sins the heart ; they benumbe the conscience , so that in time the sinner loses his feeling , and can carry his lusts in his heart , ( as bedlams their pins in their very flesh ) without pain and remorse . secondly , as they do provoke god by a judiciary act to give them up to these sins , lam. . . give them obstinacy of heart , ( so 't is in your margin ) thy curse unto them ; and when the devil hath got sinners at this passe , then he hath them under lock and key . they are the fore-runners of damnation ; if god leave thy heart hard and unbroken up , 't is a sad signe he means not to sowe the seed of grace there . o sinners pray , ( as he did request peter for him ) that none of these things may come upon you ; which that they may not , take heed thou rejectest not the offers he makes to soften thee . gods hardening is a consequent of , and a punishment for our hardening our own hearts . 't is most true what prosper saith , potest homo invitus amittere temporalia , non nisi volens amittere spiritualia : a man may lose temporals against hia will , but not spirituals ; god will harden none , damn none against their will. chap. xii . sheweth what the prize is , which believers wrestle against these principalities powers , and spiritual wickednesses for . in high places . sect . i. these words contain the last branch in the description of our grand enemy , which have in them some ambiguity , the adjective being only exprest in the original ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in heavenlies ; the phrase being defective , our translatours read it in high or heavenly places , as if the apostle intended to set out the advantage of place , which this our enemy , by being above us hath of us indeed this way most interpreters go , yet some both ancient and modern reade the words not in heavenly places , but in heavenly things , interpreting the apostles mind to set out the matter about which , or prize for which we wrestle with principalities and powers , to be heavenly things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( saith oecumenius ) is as much as if the apostle had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we wrestle not for small and trivial things , but for yea , for heaven it self , and our adoption , as he goes on . the same way chrysostome carries it , in coelestibus , id est , pro coelestibus dei. and after him musculus , and other modern writers . the reasons which are given for this interpretation are weighty . first , the word elsewhere indefinitely set down , is taken for things , not places , heb. . . nay , one observes this word to be used almost twenty times in the new testament , and never for any aërial place , but alwayes for things truly heavenly and spiritual * ; the word indeed properly signifies supercelestial , and if applied to places , would signifie that where the devil never came since his fall . lastly , there seems no great argument to render satan formidable by his being above us in place ; 't is some advantage indeed to men , togain the hill , or be above their enemies in some place of strength , but none at all to spirits ; but now take it of things , and then it addes weight to all the other branches of the description . we wrestle with principalities and powers , and spiritual wickednesse , and against all these , not for such toyes and trifles as the earth affords , which are inconsiderable whether to keep or lose ; but for such as heaven holds forth , such an enemy , and such a prize makes it a matter of our greatest care , how to manage the combate . the word thus opened , the note will be this : sect . ii. the chief prize for which we wrestle against satan is heavenly . or thus , satans main designe is to spoil and plunder the christian of all that is heavenly . indeed all the christian hath , or desires as a christian is heavenly ; the world is extrinsecal , both to his being and happinesse ; it is a stranger to the christian , and intermeddles not with his joy nor grief . heap all the riches and honours of the world upon a man , they will not make him a christian ; heap them on a christian , they will not make him a better christian . again , take them all away , let every bird have his feather , when stript and naked he will still be a christian , and may be a better christian . it was a notable speech of erasmus , if spoken in earnest , and his wit were not too quick for his conscience ; nihilo magìs ambio opes & dignitates , quàm elumbis equus graves sarcinas : he said he desired wealth and honour no more then a feeble horse doth a heavy cloak-bag . and i think every christian in his right temper would be of his minde . satan should do the saint little hurt , if he did bend his forces only or chiefly against his outward enjoyments ; alas , the christian doth not value them , or himself by them : this were as if one should think to hurt a man by beating of his clothes when he hath put them off . so far as the spirit of grace prevails in the heart of a saint , he hath put off the world in the desire of it , and joy in it ; so that these blowes are not much felt : and therefore they are his heavenly treasures , which are the booty satan waits for . sect . iii. first , the christians nature is heavenly , borne from above ; as christ is the lord from heaven , so all his off-spring are heavenly and holy : now satans design is to debase and deflower this ; 't is the precious life of this new creature that he hunts for ; he hath lost that beauty of holinesse which once shone so gloriously on his angelical nature ; and now like a true apostate he endeavours to ruine that in the christian which he hath lost himself . the seeds of this warre are sowen in the christians nature ; you are holy , that he cannot endure ; milet feri faciem , was caesars speech , when to fight with the romane citizens , he bade his souldiers strike at their face , these citizens ( said he ) love their beauty , marre that and marre all . the soul is the face whereon gods image is stamp't : holinesse is the beauty of this face , which makes us indeed like god , this satan knowes god loves , and the saint is chary of ; and therefore he labours to wound and disfigure this , that he may at once glory in the christians shame , and poure contempt upon god in breaking his image ; and is it not worth engaging limbe and life in battel against this enemy , who would rob us of that which makes us like god himself ? have you forgot the bloody articles of peace that nahash offered to the men of jabesh-gilead ? no peace to be had , except they would let him thrust out their right eyes , and lay it for a reproach upon all israel , which how it was entertained reade , sam . . the face is not so deformed that hath lost its eye , as the soule is that loseth its holinesse ; and no peace to be expected at satans hands except he may deprive us of this : me thinks at the thought of this , the spirit of the lord should come upon the christian , and his anger should be kindled much more against this cursed spirit , then sauls and the men of israels was against nahash secondly , the christians trade is heavenly ; the merchandize he deals for is of the growth of that heavenly countrey , phil. . . our conversation is in heaven . every mans conversation is suitable to his calling ; he whose trade lies in the earth minds earthly things : and he whose trade is heavenly followes that close . every man mindes his own businesse , the apostle tells us . you may possibly finde a tradesman out of his shop now and then , but he is as a fish out of the water , never in his element till he be in his calling again . thus when the christian is about the world , and the worldling about heavenly matters , both are men out of their way , not right girt , till they get into their employment again . now this heavenly trade is that which satan doth in an especial manner labour to stop . could the christian enjoy but a free trade with heaven a few years without molestation , he would soon grow a rich man , too rich indeed for earth ; but what with losses sustained by the hands of this pyrate satan , and also the wrong he receives by the treachery of some in his own bosome , ( that like unfaithful servants hold correspondence with this robber ) he is kept but low in this life , and much of his gaines are lost . now the christians heavenly trade lies either within doors or abroad ; he can be free in neither , satan is at his heels in both . first , within doores . this i may call his home-trade which is spent in secret between god and his own soule , here the christian drives an unknown trade : he is at heaven and home again , richly laden in his thoughts with heavenly meditations before the world knows where he hath been . every creature he sees is a text for his heart to raise some spiritual matter and observations from : every sermon he heares cuts him out work to make up and enlarge upon when he gets alone . every providence is as winde to his sailes , and sets his heart a moving in some heavenly affection or other suitable to the occasion . one while he is wrap't up with joy in the consideration of mercy , another while melted into godly sorrow from the sense of his sins . sometimes exalting god in his praises , anon abusing himself before god for his own vilenesse . one while he is at the breast of the covenant , milking out the consolations of the promises ; at another time working his heart into a holy awe and feare of the threatenings . thus the christian walks aloft , while the base worldling is licking the dust below . one of these heavenly pearles which the christian trades for , is more worth then the worldling gets with all his sweat and travel in his whole life . the christians feet stand where other mens heads are ; he treads on the moon , and is clothed with the sun ; he looks down on earthly men ( as one from a high hill doth upon those that live in some fenne or moore ) and sees them buried in a fog of carnal pleasures and profits , while he breaths in a pure heavenly aire , but yet not so high as to be free from all stormes and tempests ; many a sad gust he hath from sin and satan without . what else mean those sad complaints and groans , which come from the children of god , that their hearts are so dead and dull , their thoughts so roving and unfixt in duty , yea , many times so wicked and filthy , that they dare hardly tell what they are , for feare of staining their own lips , and offending the eares of others by naming them ? surely , the christian findes it in his heart to will and desire he could meditate , pray , heare , and live after another sort then this , doth he not ? yes , i durst be his surety he doth . but so long as there is a devil tempts , and we continue within his walk , it will be thus more or lesse , as fast as we labour to clear the spring of our hearts , he will be labouring to royle or stop it again ; so that we have two works to do at once , to performe a duty , and watch him that opposeth us , trowel and sword both in our hands . they had need work hard indeed , who have others continually endeavouring to pull down , as they are labouring to rear up the building . secondly , that part of the christians trade , which lies abroad , is heavenly also . take a christian in his relations , calling , neighbourhood , he is a heavenly trader in all ; the great businesse of his life is to be doing or receiving some good ; that company is not for him that will neither give nor take this . what should a merchant be where there is no buying nor selling ? every one labours ( as his calling is ) to seat himself where trade is quickest , and he is likest to have most takings . the christian ( where he may choose ) takes such in relations near to himself , ( husband , wife , servants ) as may suite with his heavenly trade , and not such as will be a pull-back to him ; he falls in with the holiest persons as his dearest acquaintance : if there be a saint in the town where he lives , he 'll finde him out , and this shall be the man he will consort with ; and in his conversation with these and all else , his chief work is for heaven , his heavenly principle within inclines him to it . now , this alarums hell . what , not contented to go to heaven himself , but by his holy example , gracious speeches , sweet counsels , seasonable reproofs , will he be trading with others , and labour to carry them along with him also ? this brings the lion fell and mad out of his den , such to be sure shall finde the devil in their way to oppose them . i would have come , ( saith paul ) but sacan hindered me . he that will vouch god , and let it appear by the tenure of his conversation that he trades for him , shall have enemies enough if the devil can help him to such . thirdly , the christians hopes are all heavenly , he lots not upon any thing the world hath to give him . indeed he would think himself the most miserable man of all others , if here were all he could make of his religion . no , 't is heaven and eternal life that he expects ; and though he be so poor as not to be able to make a will of a groat , yet he counts himself a greater heire , then if he were childe to the greatest prince on earth . this inheritance he sees by faith , and can rejoyce in the hope of the glory which it will bring him . the masquery and cheating glory of the great ones of this world , moves him not to envy their fanciful pomp , but when on the dunghil himself , he can forget his own present sorrowes to pity them in all their bravery , knowing that within a few dayes the crosse will be off his back , and the crowns off their heads together , their portion will be spent when he shall be to receive all his . these things entertain him with such joy that they will not suffer him to acknowledge himself miserable , when others think him and the devil tells him , he is such . this , this torments the very soule of the devil , to see the christian under saile for heaven , fill'd with the sweet hope of his joyful entertainment when he comes there , and therefore he raiseth what stormes and tempests he can , either to hinder his arrival in that blessed port , ( which he most desires , and doth not wholly despair of ) or at least to make it a troublesome winter-voyage , ( such as pauls was , in which they suffered so much losse , ) and this indeed very often he obtains in such a degree , that by his violent impetuous temptations beating long upon the christian , he makes him throw over much precious lading of his joyes and comforts ; yea , sometimes he brings the soul through stresse of temptation to think of quitting the ship , while for the present all hope of being saved seems to be taken away . thus you see what we wrestle with devils for . we come to application . sect . iv. vse this is a word of reproof to foure sorts of persons . first , to those that are so far from wrestling against satan for this heavenly prize , that they resist the offer of it . in stead of taking heaven by force , they keep it off by force . how long hath the lord been crying in our streets , repent , for the kingdome of heaven is at hand ? how long have gospel-offers rung in our ears ? and yet to this day many devil-deluded soules furiously drive on towards hell , and will not be perswaded back , who refuse to be called the children of god , and choose rather the devils bondage then the glorious liberty with which christ would make them free , esteeming the pleasures of sin for a season greater treasures then the riches of heaven . 't is storied of cato ( who was caesars bitter enemy ) that when he saw caesar prevail , rather then fall into his hand and stand to his mercy , he laid violent hands on himself , which caesar hearing of , passionately broke out into these words , o cato , cur invidisti mihi salutem tuam ? o cato , why didst thou envie me the honour of saving thy life ? and do not many walk as if they grudged christ the honour of saving their soules ? what other account can you give sinners of rejecting his grace ? are not heaven and happinesse things desirable , and to be preferr'd before sin and misery ? why then do you not embrace them ? or are they the worse , because they come swimming to you in the blood of christ ? oh how ill must christ take it to be thus used , when he comes on such a gracious ambassage ? may he not say to thee as once he did to those officers sent to attach him , do you come out against me as a thief with swords and staves ? if he be a thief , 't is only in this , that he would steal your sins from you , and leave heaven in the room : o , for the love of god think what you do , 't is eternal life you put away from you , in doing of which , you judge your selves unworthy of it , acts . . secondly , it reproves those who are satans instruments , to rob soules of what is heavenly . among thieves there are some ye call setters , who enquire where a booty is to be had , which when they have found , and know such a one travels with a charge about him , then they employ some other to rob him , and are themselves not seen in the businesse . the devil is the grand setter , he observes the christian how he walks , what place and company he frequents , what grace or heavenly treasure he carries in his bosome ; which when he hath done , he hath his instruments for the purpose to execute his designe . thus he considered the admirable graces of job , and casts about how he might best rob him of his heavenly treasure : and who but his wife and friends must do this for him ? ( well knowing that his tale would receive credit from their mouths . ) o friends , ask your consciences , whether you have not done the devil some service of this kinde in your dayes . possibly you have a childe or servant who once look't heaven-ward , but your brow-beating of them scared them back , and now ( may be ) they are as carnal as you would have them : or possibly thy wife before acquainted with thee , was full of life in the wayes of god , but since she hath been transplanted into thy cold soile , what by thy frothy speeches and unsavoury conversation , at best thy worldlinesse and formality , she is now both decayed in her graces , and a loser in her comforts . o man , what an enditement will be brought against thee for this at gods bar ? you would come off better , were it for robbing one of his money and jewels , then of his graces and comforts . thirdly , it reproves the woful negligence most shew in labouring for this heavenly prize . none but would be glad their souls might be saved at last , but where is the man or woman that makes it appear by their vigourous endeavour that they mean in earnest ? what warlike preparation do they make against satan , ( who lies between them and home ? ) where are their armes , where their skill to use them , their resolution to stand to them , and conscionable care to exercise themselves daily in the use of them ? alas , this is a rarity indeed , not to be found in every house , where the profession of religion is hang'd out at the door ; if woulding and wishing will bring them to heaven , then they may come thither ; but as for this wrestling and fighting , this making religion our businesse , they are as far from these , as at last they are like to be from heaven . they are of his minde in tully , who in a summers day , as he lay lazing himself on the grasse , would say , o utinam hoc esset laborare ! o that this were to work , that i could lie here and do my day-labour ! thus many melt and waste their lives in sloth , and say in their hearts , o that this were the way to heaven ! but will use no means to furnish themselves with grace for such an enterprise ; i have read of a great prince in germany , invaded by a more potent enemy then himself , yet from his friends and allies , ( who flock't in to his help ) he soon had a goodly army , but had no money ( as he said ) to pay them , but the truth is , he was loath to part with it , for which some in discontent went away , others did not vigourously attend his businesse , and so he was soon beaten out of his kingdome ; and his coffers ( when his palace was rifled ) were found thrack't with treasure . thus he was ruined , as some sick men die , because unwilling to be at cost to pay the physician . it will adde to the misery of damned soules , when they shall have leisure enough to consider what they have lost in losing god , to remember what means , offers and talents they once had , towards the obtaining of everlasting life , but had not a heart to use them . fourthly , it reproves those who make a great busle and noise in religion , who are forward in profession , very busie to meddle with the strictest duties , as if heaven had monopolized their whole hearts ; but like the eagle , when they tower highest , their prey is below where their eye is also . such a generation there ever was and will be , that mingle themselves with the saints of god , who pretend heaven , and have their outward garb faced and fringed ( as it were ) with heavenly speeches and duties , while their hearts are lined with hypocrisie , whereby they deceive others , but most of all themselves ; such may be the worlds saints , but devils in christs account . have not i chosen twelve , one of you is a devil ? and truly of all devils none so bad as the professing devil , the preaching , praying devil . o sirs , be plain-hearted ; religion is as tender as your eye , it will not be jested with ; remember the vengeance which fell on belshazzar , while he carowsed in the bowles of the sanctuary . religion and the duties of it are consecrated things , not made for thee to drink thy lusts out of god. hath remarkably appeared in discovering and confounding such as have prostituted sacred things to worldly ends . jezabel fasts and prayes the better , to devoure naboths vineyard , but was devoured by it . absalom was as sick till he had ravish't his fathers crown , as his brother amnon till he had done the like to his sister , and to hide his treason he puts on a religious cloak , and therefore begs leave to go and pay his vow in hebron , when he had another game in chase , and did he not fall by the hand of his hypocrisie ? of all men their judgement is endorst with most speed , who silver over worldly or wicked enterprises with heavenly semblances , of this gang were those , pet. . . concerning whom the apostle saith , their damnation slumbers not ; and those , ezek. . , . to whom god saith , i the lord will answer him by my selfe , and i will set my face against that man , and will make him a signe , and a proverb , and i will cut him off from the midst of my people , and ye shall know that i am the lord. vse . secondly , try whether they be heavenly things or earthly thou chiefly pursuest ; certainly friends , we need not be so ignorant of our soules state and affairs ; did we oftner converse with our thoughts , and observe the haunts of our hearts , we soon can tell what dish pleaseth our palate best : and may you not tell whether heaven or earth be the most savoury meat to your souls ? and if you should ask how you might know whether heaven be the prize you chiefly desire , i would put you only upon this double trial . first , art thou uniforme in thy pursuit ? doest thou contend for heaven , and that which leads to heaven also ? earthly things god is pleased to retaile ; all have some , none have all ; but in heavenly treasure he will not break the whole piece , and cut it into remnants . if thou wilt have heaven , thou must have christ ; if christ , thou must like his service as well as his sacrifice ; no holinesse , no happinesse . if god would cut off so much as would serve mens turnes , he might have customers enough . balaam himself likes one end of the piece , he would die like a righteous man , though live like a wizzard as he was ; no , god will not deal with such pedling merchants ; that man alone is for god , and god for him , who will come roundly up to gods offer , and take all off his hands . one fitly compares holinesse and happinesse to those two sisters , leah and rachel . happinesse like rachel seems the fairer , ( even a carnal heart may fall in love with that , ) but holinesse like leah is the elder and beautiful also , though in this life it appears with some disadvantage , her eyes being blear'd with teares of repentance , and her face furrowed with the works of mortification ; but this is the law of that heavenly countrey , that the younger sister must not be bestowed before the elder . we cannot enjoy faire rachel , heaven and happinesse , except first we embrace tender-eyed leah , holinesse with all her severe duties of repentance and mortification . now sirs , how like you this method ? art thou content to marry christ and his grace , and then ( serving a hard apprenticeship in temptations both of prosperity and adversity , enduring the heat of the one , and the cold of the other ) to wait till at last the other be given into thy bosome ? secondly , if indeed heaven and heavenly things be the prize thou wrestlest for , thou wilt discover a heavenly deportment of heart , even in earthly things ; whereever you meet a christian , he is going to heaven ; heaven is at the bottome of his lowest actions . now observe thy heart in three particulars ; in getting , in using , and in keeping earthly things , whether it be after a heavenly manner . first , in getting earthly things . if heaven be thy chief prize , then thou wilt be ruled by a heavenly law in the gathering of these . take a carnal wretch , and what his heart is set on , he will have , though it be by hook or crook . a lie fits gehazi's mouth well enough , so he may fill his pockets by it . jezabel dares mock god , and murder an innocent man for an acre or two of ground . absalom regnandi causâ what will he not do ? gods fence is too low to keep a gracelesse heart in bounds , when the game is before him ; but a soule that hath heaven in its eye is ruled by heavens law : he dares not step out of heavens road to take up a crown , as we see in davids carriage towards saul . indeed in so doing he should crosse himself in his own grand design , which is the glory of god , and the happinesse of his own soul in enjoying of him ; upon these very termes the servants of god have refused to be rich and great in the world , when either of these lay at stake ; moses threw his court-preferment at his heels , refusing to be call'd the son of pharaohs daughter . abraham scorned to be made rich by the king of sodom , gen. . . that he might avoid the suspicion of covetousnesse and self-seeking ; it shall not be said another day that he came to enrich himself with the spoil , more then to rescue his kinsmen . nehemiah would not take the taxe and tribute to maintain his state , when he knew they were a poor peeled people , because of the fear of the lord. doest thou walk by this rule ? wouldest thou gather no more estate or honour then thou mayest have with gods leave , and will stand with thy hopes of heaven ? secondly , doest thou discover a heavenly spirit in using these things . first , the saint improves his earthly things for an heavenly end , where layest thou up thy treasure ? doest thou bestow it on thy voluptuous paunch , thy hawks and thy hounds , or lockest thou it up in the bosome of christs poor members ? what use makest thou of thy honour and greatnesse , to strengthen the hands of the godly or the wicked ? and so of all thy other temporal enjoyments ; a gracious heart improves them for god ; when a saint prayes for these things , he hath an eye to some heavenly end . if david prayes for life , it is not that he may live , but live and praise god , psal . . when he was driven from his regal throne by the rebellious armes of absalom ; see what his desire was and hope , sam. . . the king said to zadock , carry back the ark of god into the city : if i shall-finde favour in the eyes of the lord , he will bring me again , and shew me both it and his habitation . mark , not shew me my crown , my palace , but the ark , the house of god. secondly , a gracious heart pursues earthly things with a holy indifferency , saving the violence and zeal of his spirit for the things of heaven ; he useth the former as if he used them not , with a kinde of non-attendency , his head and heart is taken up with higher matters , how he may please god , thrive in his grace , enjoy more intimate communion with christ in his ordinances , in these he spreads all his sailes , plyes all his oares , strains every part and power : thus we finde david upon his full speed ; my soul presseth hard after thee , psal . . and before the ark we finde him dancing with all his might . now a carnal heart is clean contrary , his zeal is for the world , and his indifferency in the things of god , he prays as if he did not pray , &c. he sweats in his shop , but chills and growes cold in his closet ; o how hard to pully him up to a duty of gods worship , or to get him out to an ordinance ? no weather shall keep him from the market ; raine , blow or snow he goes thither ; but if the church-path be a little wet , or the aire somewhat cold , 't is apology enough for him if his pue be empty ; when he is about any worldly businesse , he is as earnest at it , as the idolatrous smith in hammering of his image ; who ( the prophet saith ) worketh it with the strength of his armes , yea , he is hungry , and his strength faileth , he drinketh not , and is faint , isa . . . so zealous is the muck-worme in his worldly employments , that he will pinch his carcase , and deny himself his repast in due season to pursue that ; the kitchin there shall wait on the shop : but in the worship of god , 't is enough to make him sick of the sermon , and angry with the preacher , if he be kept beyond his houre ; here the sermon must give place to the kitchin : so the man for his pleasures and carnal pastime , he tells no clock at his sports , and knows not how the day goes ; when night comes , he is angry that it takes him off ; but at any heavenly work , o how is the man punish't ? time now hath got leaden heels he thinks ; all he does at a sermon is to tell the clock , and see how the glasse runs : if men were not willing to deceive themselves , surely they might know which way their heart goes by the swift motion , or the hard tugging and slow pace it stirs , as well as they know in a boat , whether they row against the tyde , or with it . thirdly , the christian useth these things with a holy feare , lest earth should rob heaven , and his outward enjoyments prejudice his heavenly interest ; he eats in feare , works in feare , rejoyceth in his abundance with feare : as iob sanctified his children by offering a sacrifice , out of a feare lest they had sinned ; so the christian is continually sanctifying his earthly enjoyments by prayer , that so he may be delivered from the snare of them . thirdly , the christian is heavenly in his keeping of earthly things . the same heavenly law which he went by in getting , he observes in holding them . as he dares not say he will be rich and honourable in the world , but if god will ; so neither that he will hold what he hath , he only keeps them while his heavenly father calls for them that at first gave them : if god will continue them to him , and entaile them on his posterity too , he blesseth god , and so he desires to do also when he takes them away . indeed gods meaning in the great things of this world , which sometimes he throwes in upon the saints , is chiefly to give them the greater advantage of expressing their love to him , in denying them for his sake . god never intended by that strange providence in bringing moses to pharaho's court , to settle him there in worldly pomp and grandure , ( a carnal heart indeed would have expounded providence , and imported it as a faire occasion put into his hands by god to have advanced himself into the throne , ( which some say he might in time have done , ) but as an opportunity to make his faith and self-denial more eminently conspicuous in throwing all these at his heels , for which he hath so honourable a remembrance among the lords worthies , heb. . , . and truly a gracious soule reckons he cannot make so much of his worldly interests any other way , as by offering them up for christs sake ; however that traitour thought maries ointment might have been carried to a better market , yet no doubt that good woman her self was only troubled , that she had not one more precious to poure on her dear saviours head . this makes the christian ever to hold the sacrificing knife at the throat of his worldly enjoyments , ready to offer them up when god calls ; over-board they shall go , rather then hazard a wrack to faith or a good conscience ; he sought them in the last place , and therefore he will part with them in the first . naboth will hazard the kings anger , ( which at last cost him his life , ) rather then sell an acre or two of land which was his birth-right . the christian will expose all he hath in this wotld to preserve his hopes for another : iacob in his march towards esau , sent his servants with his flocks before , and came himself with his wives behinde ; if he can save any thing from his brothers rage , it shall be what he loves best : if the christian can save any thing , it shall be his soule , his interest in christ and heaven , and then no matter if the rest go , even then he can say , not as esau to iacob , i have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great deal , but as iacob to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i have all , all i want , all i desire , as david expresseth it ; this is all my salvation . all and my desire , sam. . . now try , whether thy heart be tuned to this note , does heaven give law to thy earthly enjoyments ? wouldest thou not keep thy honour , estate , no , not life it selfe to prejudice thy heavenly nature and hopes ? which wouldest thou choose , if thou couldest not keep both , a whole skin , or a sound conscience ? it was a strange answer , if true , which the historian saith henry the fifth gave to his father , who had usurped the crown , and now dying sent for this his son , to whom he said , fair son , take the crown , ( which stood on his pillow by his head ) but god knowes how i came by it : to whom he answered , i care not how you came by it ; now i have it , i will keep it as long as my sword can defend it . he that keeps earth by wrong , cannot expect heaven by right . chap. xiii . an exhortation to the pursuit of heaven and heavenly things . vse thirdly , is it heaven and all that is heavenly that satan seeks to hinder us of ? let this provoke us the more earnestly to contend for them . had we to do with an enemy that came only to plunder us of earthly trifles , would honours , estates , and what this world affords us stay his stomack , it might suffer a debate ( in a soule that hath hopes of heaven , ) whether it were worth fighting to keep this lumber : but christ and heaven , these sure are too precious to part withal upon any termes . ask the kingdom for him also , said solomon to bath-sheba , when she begg'd abishag for adonijah . what can the devil leave thee worth if he deprive thee of these ? and yet i confesse i have heard of one , that wished god would let him alone , and not take him from what he had here : vile brute ! the voice of a swine and not a man , that could chuse to wallow in the dung and ordure of his carnal pleasures , and wish himself for ever shut up with his swill in the hogs coat of this dunghil earth , rather then leave these to dwell in heavens palace , and be admitted to no meaner pleasures , then what god himself with his saints enjoy . it were even just if god gave such brutes as these a swines face to their swinish hearts : but alas , how few then should we meet that would have the countenance of a man ? the greatest part of the world ( even all that are carnal and worldly , ) being of the same minde , though not so impudent as that wretch , to speak what they think . the lives of men tell plain enough that they say in their hearts , it is good being here , that they wish they could build tabernacles on earth for all the mansions that are prepared in heaven . the transgression of the wicked said in davids heart , that the feare of god , was not before them , psal . . . and may not the worldlinesse of a muck-worm say in the heart of any rational man , that heaven and heavenly excellencies are not before their eyes or thoughts ? o what a deep silence is there concerning these in the conversations of men ! heaven is such a stranger to the most , that very few are heard to enquire the way thither , or so much as ask the question in earnest , what they shall do to be saved . the most expresse no more desires of attaining heaven , then those blessed souls now in heaven do of coming again to dwell on earth ; alas , their heads are full of other projects , they are either as israel , scatter'd over the face of the earth to gather straw , or busied in picking that straw they have gathered , labouring to get the world , or pleasing themselves with what they have got . so that it is no more then needs to use some arguments to call men off the world , to the pursuit of heaven , and what is heavenly . first , for earthly things , it is not necessary that thou hast them ; that is necessary which cannot be supplied per vicarium , with somewhat besides it self . now there is no such earthly enjoyment , but may be so supplied , as to make its room more desirable then its company . in heaven there shall be light and no sun , a rich feast and yet no meat , glorious robes and yet no cloathes , thete shall want nothing , and yet none of this worldly glory be found there ; yea , even while we are here , they may be recompenced ; thou mayest be under infirmities of body , and yet better then if thou hadst health : the inhabitant shall not say , i am sick , the people that dwell therin shall be forgiven their iniqui●y , isa . . . thou mayest misse of worldly honour , and obtain with those worthies of christ , heb. . a good report by faith , and that is a name better then of the great ones of the earth : thou mayest be poor in the world , and yet rich in grace , and godlinesse with content is great gaine . in a word , if thou partest with thy temporal life , and findest an eternal , what doest thou lose by the change ? but heaven and heavenly things are such as cannot be recompenced with any other . thou hast a heavenly soul in thy bosome , lose that , and where canst thou have another ? there is but one heaven , misse that , and where can you take up your lodging but in hell ? one christ that can lead you thither , reject him , and there remains no more sacrifice for sinne . o that men would think on these things ! go sinner to the world , and see what it can afford you in lieu of these ; may be it will offer to entertain you with its pleasures and delights ; o poor reward for the losse of christ and heaven ! is this all thou canst get ? doth satan rob thee of heaven and happinesse , and only give thee this posie to smell on as thou art going to thy execution ? will these quench hell-fire , or so much as cool those flames thou art falling into ? who but those that have foredone their understandings , would take these toyes and new nothings for christ and heaven ? while satan is pleasing your fancies with these rattles and bables , his hand is in your treasure , robbing you of that which is only necessary ; 't is more necessary to be saved then to be ; better not to be then to have a being in hell . secondly , earthly things are such , as it is a great uncertainty , whether with all our labour we can have them or not . the world , though so many thousand years old , hath not learn't the merchant such a method of trading , as that from it he may infallibly conclude he shall at last get an estate by his trade : nor the courtier such rules of comporting himself to the humour of his prince , as to assure him he shall rise . they are but few that carry away the prize in the worlds lottery , the greater number have only their labour for their paines , and a sorrowful remembrance left them of their egregious folly , to be led such a wilde goose chase after that , which hath deceived them at last . but now for heaven and the things of heaven , there is such a clear and certain rule laid down , that if we will but take the counsel of the word , we can neither mistake the way , nor in that way miscarry of the end . as many as walk by this rule , peace be upon them , and the whole israel of god. there are some indeed who run , and yet obtain not this prize , that seek & find not ; knock and find the door shut upon them but it is , because they do it either not in the right manner , or in the right season . some would have heaven , but if god save them he must save their sins also , for they do not mean to part with them ; and how heaven can hold god and such company together judge you ; as they come in at one door , christ and all those holy spirits with him would run out at the other . ungratful wretches , that will not come to this glorious feast , unlesse they may bring that with them , which would disturb rhe joy of that blisseful state , and offend all the guests that sit at the table with them , yea , drive god out of his own mansion-house . a second sort would have heaven , but like him in ruth , ch . . v. , , . who had a minde to his kinsman elimelechs land , and would have paid for the purchase , but he liked not to have it by marrying ruth , and so missed of it : some seem very forward to have heaven and salvation , if their own righteousnesse could procure the same , ( all the good they do , and duties they performe they lay up for this purchase ) but at last perish , because they close not with christ , and take not heaven in his right . a third sort are content to have it by christ , but their desires are so impotent and listlesse , that they put them upon no vigourous use of means to obtain him , and so ( like the sluggard ) they starve , because they will not pull their hands out of their bosome of sloth to reach their food that is before them : for the world they have mettal enough , and too much , they trudge far and near for that , and when they have run themselves out of breath , can stand and pant after the dust of the earth , as the prophet phraseth it , amos . . but for christ and obtaining interest in him , o how key-cold are they ! there is a kinde of cramp invades all the powers of their soules when they should pray , hear , examine their hearts , draw out their affections in hungrings and thirstings after his grace and spirit . 't is strange to see how they even now went full soop to the world , are suddenly becalm'd , not a breath of winde stirring to any purpose in their soules after these things , and is it any wonder that christ and heaven should be denied to them that have no more mind to them ? lastly , some have zeal enough to have christ & heaven , but it is when the master of the house is risen , and hath shut to the door , and truly then they may stand long enough rapping , before any come to let them in . there is no gospel preached in another world ; but as for thee poor soul , who art perswaded to renounce thy lusts , throw away the conceit of thy own righteousnesse , that thou mayest run with more speed to christ , and art so possest with the excellency of christ , thy own present need of him , and salvation by him , that thou pantest after him more then life it self ; in gods name go on and speed , be of good comfort , he calls thee by name to come unto him , that thou mayest have rest for thy soul . there is an office in the word , where thou mayest have thy soule and its eternal happinesse ensured to thee : those that come to him , as he will himself in no wise cast away , so not suffer any other to pluck them away . this day ( saith christ to zaccheus ) salvation is come to thy house , luke . . salvation comes to thee ( poore soul ) that openest thy heart to receive christ , thou hast eternal life already , as sure as if thou wert a glorified saint , now walking in that heavenly city . o sirs , if there were a free trade proclaimed to the indies , enough gold for all that went , and a certainty of making a safe voyage , who would stay at home ? but alas , this can never be had : all this , and infinitely more may be said for heaven ; and yet how few leave their uncertain hopes of the world to trade for it ; what account can be gi-given for this , but the desperate atheisme of mens hearts ? they are not yet fully perswaded whether the scripture speaks true or not , whether they may relie upon the discovery that god makes in his word of this new-found land , and those mines of spiritual treasure , there to be had as certain . god open the eyes of the unbelieving world , ( as he did the prophets servants , ) that they may see these things to be realities and not fictions ; 't is faith only that gives a being to these things in our hearts . by faith moses saw him that was invisible . thirdly , earthly things when we have them , we are not sure of them ; like birds , they hop up and down , now on this hedge , and anon upon that , none can call them his own : rich to day , and poor to morrow : in health when we lie down , and arrested with pangs of death before midnight : joyful parents , one while solacing our selves with the hopes of our budding posterity , and may be ere long knocks one of jobs messengers at our door to tell us they are all dead ; now in honour , but who knows whether we shall not live to see that butied in scorn and reproach ? the scripture compares the multitude of people to waters , the great ones of the world sit upon these waters ; as the ship floates upon the waves , so do their honours upon the breath and favour of the multitude ; and bow long is he like to sit that is carried upon a wave ? one while they are mounted up to heaven , ( as david speaks of the ship ) and then down again they fall into the deep . we have ten parts in the king , ( say the men of israel , ) sam. . . and in the very next verse , sheba doth but sound a trumpet of sedition , saying , we have no part in david , no inheritance in the son of jesse , and the winde is in another corner presently : for it 's said , every man of israel went up from after david , and followed sheba . thus was david cried up and down , and that almost in the same breath . unhappy man he , that hath no surer portion then what this variable world will afford him . the time of mourning for the departure of all earthly enjoyments is at hand , we shall see them as eglons servants did their lord , fallen down dead before us , and weep because they are not . what folly then is it to dandle this vaine world in our affections , whose joy like the childes laughter on the mothers knee , is sure to end in a cry at last , and neglect heaven and heavenly things which endure for ever ? o remember dives stirring up his pillow , and composing himself to rest , how he was call'd up with the tydings of death , before he was warme in this his bed of ease , and laid with sorrow on another , which god had made for him in flames , from whence we hear him roaring in the anguish of his conscience . o soule , couldest thou get but an interest in the heavenly things we are speaking of , these would not thus slip from under thee ; heaven is a kingdom that cannot be shaken , christ an abiding portion , his graces and comforts sure waters that faile not , but spring up unto eternal life . the quailes that were food for the israelites lust soon ceased , but the rock that was drink to their faith followed them ; this rock is christ : make sure of him and he will make sure of thee , he 'll follow thee to thy sick-bed , and lie in thy bosome , chearing thy heart with his sweet comforts , when worldly joyes lie cold upon thee , ( as davids cloathes on him ) and no warmth of comfort to be got from them . when thy outward senses are lock't up , that thou canst neither see the face of thy dear friends , nor hear the counsel and comfort they would give thee , then he will come ( though these doors be shut ) and say , peace be to thee my dear childe ; feare not death or devils , i stay to receive thy last breath , and have here my angels waiting , that assoon as thy soule is breathed out of thy body , they may carry and lay it in my bosome of love , where i will nourish thee with those eternal joyes that my blood hath purchased , and my love prepared for thee . fourthly , earthly things are empty and unsatisfying . we may have too much , but never enough of them , they oft breed loathing , but never content and indeed how should they , being so disproportionate to the vast desires of these immortal spirits that dwell in our bosomes ? a spirit hath not flesh and bones , neither can it be fed with such , and what hath the world , but a few bones covered over with some fleshly delights to give it ? the lesse is blessed of the greater , not the greater of the lesse . these things therefore being so far inferiour to the nature of man , he must look higher if he will be blessed , even to god himself who is the father of spirits . god intended these things for our use , not enjoyment ; and what folly is it to think we can squeaze that from them , which god never put in them ? they are breasts , that moderately drawn , yield good milk , sweet refreshing , but wring them too hard , and you will suck nothing but winde or blood from them . we lose what they have , by expecting to finde what they have not ; none find lesse sweetnesse and more dissatisfaction in these things , then those who strive most to please themselves with them . the cream of the creature floats a top , and he that is not content to fleet it , but thinks by drinking a deeper draught to finde yet more , goes further to speed worse , being sure by the disappointment he shall meet to pierce himself through with many sorrows . but all these feares might happily be escaped , if thou wouldest turn thy back on the creature , and face about for heaven : labour to get christ , and through him hopes of heaven , and thou takest the right road to content , thou shalt see it before thee , and enjoy the prospect of it as thou goest , yea , finde that every step thou drawest nearer and nearer to it ; o what a sweet change wouldest thou finde ? as a sick man coming out of an impure unwholesome climate , where he never was well , when he gets into fresh aire or his native soile : so wilt thou finde a cheering of thy spirits , and reviving thy soule with unspeakable content and peace . having once closed with christ , first the guilt of all thy sinnes is gone , and this spoil'd all thy mirth before ; all your dancing of a childe , when some pin pricks it will not make it quiet or merry ; well , now that pin is taken out which robbed thee of the joy of thy life . secondly , thy nature is renewed and sanctified ; and when is a man at ease , if not when he is in health ? and what is holinesse , but the creature restored to his right temper , in which god created him ? thirdly , thou becomest a childe of god , and that cannot but please thee well ( i hope ) to be son or daughter to so great a king. fourthly , thou hast a right to heavens glory , whither thou shalt ere long be conducted to take and hold possession of that thy inheritance for ever , and who can tell what that is ? nicephorus tells us of one agbarus , a great man , that ( hearing so much of christs fame , by reason of the miracles he wrought , ) sent a painter to take his picture , and that the painter when he came was not able to do it , because of that radiancy and divine splendor which sate on christs face . whether this be true or no , i leave it ; but to be sure , there is such a brightnesse on the face of christ glorified , and that happinesse which in heaven saints shall have with him , as forbids us that dwell in mortal flesh to conceive of it aright , much more to expresse ; 't is best going thither to be informed , and then we shall confesse we on earth heard not halfe of what we there finde , yea , that our present conceptions are no more like to that vision of glory we shall there have , then the sunne in the painters table , is to the sunne it self in the heavens . and if all this be so , why then do you spend money for that which is not bread , and your labour for that which satisfieth not , yea , for that which keeps you from that which can satisfie ? earthly things are like some trash , which doth not only not nourish , but take away the appetite from that which would . heaven and heavenly things are not relished by a soule vitiated with these . manna , though for deliciousnesse called angels food , yet but light bread to an egyptian palate . but these spiritual things depend not on thy opinion , o man , whoever thou art ( as earthly things in a great measure do ) that the value of them should rise or fall as the worlds exchange doth , and as vain man is pleased to rate them ; think gold dirt , and it is so ; for all the royal stamp on it , count the swelling titles of worldly honour ( that proud dust brags so in ) vanity , and they are such : but have base thoughts of christ , and he is not the worse ; slight heaven as much as you will , it will be heaven still , and when thou comest so far to thy wits with the prodigal , as to know which is best fare , husks or bread ; where best living , among hogs in the field , or in thy fathers house , then thou wilt know how to iudge of these heavenly things better , till then go and make the best market thou canst of the world , but look not to finde this pearle of price , true satisfaction to thy soul in any of the creatures shops ; and were it not better to take it when thou mayest have it , then after thou hast wearied thy self in vaine in following the creature , to come back with shame , and may be misse of it here also , because thou wouldest not have it when it was offered ? verse . wherefore take unto you the whole armour of god , that ye may be able to withstand in the evil day , and having done all to stand . the apostle in these words re-assumes his former exhortation mentioned , verse . and presseth it with a new force , from that more particular discovery which he gives of the enemy , verse . where like a faithful scout he makes a full report of satans great power and malice , and also discloseth what a dangerous design he hath upon the saints , no lesse then to despoil them of all that is heavenly : from all which he gives them a second alarm , and bids them arme , arme , wherefore take unto you , &c. in the words consider , first , the exhortation with the inference , wherefore take unto you the whole armour of god. secondly , the argument with which he urgeth the exhortation , and that ss double . first , that ye may be able to withstand in the evil day . secondly , having done all to stand ; that is , both able to fight , and able to conquer . as for the first general , the exhortation , we shall wave it as to the substance of it , being the same with what we have handled , v. . only there are two observables which we shall lightly touch . the one from the repetition of the very same exhortation so soon , one verse only interposed . the other from the verbe the apostle useth here , which being not the same with v. . affords a different note . there it is ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. i. the reason why the apostle renews the same exhortation , as also what truthes ministers are often to preach to their people . first of the first , the repetition of the same exhortation , and that in so short a space . sure it was not for want of matter , but rather out of abundance of zeal , that he harps the second time on the same string . indeed he is the better workman , who drives one naile home with reiterated blowes , then he which covets to enter many , but fastens none . such preachers are not likely to reach the conscience , who hop from one truth to another , but dwell on none . every hearer is not so quick as the preacher , to take a notion as 't is first darted forth , neither can many carry away so much of that sermon , which is made up all of varieties , ( where a point is no sooner named , but presently pulls back its hand , and another makes a breach and comes forth , before the fi●st hath been opened and hammered upon the conscience by a powerful application ) as where the discourse is homogeneal , and some one necessary truth is clear'd , insisted on , and urged home with blow upon blow . here the whole matter of the discourse is a kin , and one part remembred brings the memory acquainted with the other , whereas in the former one puts out the other in a weak memory . short hints and away may please a scholar , but not so profitable for others , the one more fit for the schooles , but the other for the pulpit . were i to buy a garment in a shop , i should like him better , that layes one good piece or two before me that are for my turn , ( which i may fully peruse ) then him , who takes down all his shop , and heaps piece upon piece , ( meerly to shew his store ) till at last for variety i can look wishly on none , they lie so one upon another . again , as it is profitable thus to insist on truths , so 't is not unbecoming a minister to preach the same truths again and again ; paul here goes over and over the same exhortation , v. . v. . and elsewhere tells us , this is not grievous to him , but to them it is safe , to hear the same things over and over , phil. . . there are three sorts of truths must in our ministery be preached oft . first , fundamental truths , or , as we call them , catechise-points , that contain truths necessary to be known and believed . the weight of the whole building lies on these ground-cells , more then on superstructory truths . in a kingdome there are some staple commodities and trades , without which the common-weale could not subsist , as wool , corne , &c. in our countrey , and these ought to be encouraged above others , ( which though they be an ornament to the nation , yea , adde to the riches of it , yet are not so necessary to the subsistence of it ) thus here ; there is an excellent use of our other ministerial labours , as they tend to beautifie and adorne , yea , enrich the christian with the knowledge of spiritual mysteries ; but that which is chiefly to be regarded is the constant faithful opening of those main truths of the gospel . these are the land-marks , and shew us the bounds of truth ; and as it is in townes that butt one upon another ; if the inhabitants do not sometimes perambulate , and walk the bounds , ( to shew the youth what they are ) when the old studs are gone , the next generation may lose all their priviledges by their encroaching neighbours , because not able to tell what is their own . there is no fundamental truth , but hath some evil neighbour , ( heresie i meane , ) butting on it ; and the very reason why a spirit of errour hath so encroach't of late yeares upon truth , is , because we have not walk't the bounds with our people in acquainting them with , and stablishing their judgements on these fundamental points , so frequently and carefully as is requisite . and people are much in the fault , because they cast so much contempt upon this work , that they count a sermon on such point ; next to lost , and only childes meat . secondly , those truthes are oft to be preach't , which ministers observe to be most undermined by satan or his instruments in the judgements and lives of their people . the preacher must read and study his people as diligently as any book in his study ; and as he findes them , dispense like a faithful steward unto them . paul takes notice that the galatians had been in ill handling by false apostles , who had even bewitch't them back to the law in that great point of justification , and see how he bea●s upon that point . our people complain , we are so much , so oft reproving the same errour or sin , and the fault is their own , because they will not leave it ; who will blame the dog for continuing to bark , when the thief is all the while in the yard ? alas , alas , it is not once or twice rowsing against sin will do it . when people think the minister shews his lazinesse , because he preacheth the same things , he may then be exercising his patience , in continuing to exhort and reprove those who oppose , waiting , if at last god will give them repentance to the acknowledging of the truth . we are bid ro lift up our voice like a trumpet , and would you have us cease while the battel lasts , or sound a retreat when it shou'd be a battel ? thirdly , truths of daily use and practice . these are like bread and salt , whatever else is on , these must be on the board every meale . saint peter was of this minde , pet. . . i will not be negligent to put you always in remembrance of these things , though ye know them . he had ( you may see ) been speaking of such graces and duties , that they could not passe a day without the exercise of them , and therefore will be ever their monitour , to stir up their pure mindes about them . all is not well , when a man is weary of his ordinary food , and nothing will go down but rarities ; the stomack is sickly , when a man delights rather to pick some sallet , then eate of solid meat , and how far this dainty age is gore in this spiritual disease , i think few are so far come to themselves , as yet to consider and lament . o sirs , be not weary as in doing , so not in hearing those savoury truths preach't you have daily use of , because you know them , and have heard them often ; faith and repentance will be good doctrine to preach and heare to the end of the world ; you may as well quarrel with god , because he hath made but one heaven , and one way to it , as with the preacher for preaching these over and over ; if thy heart were humble , and thy palate spiritual , old truths would be new to thee every time thou hearest them . in heaven the saints draw all their wine of joy , ( as i may so say at one tap ) and shall to all eternity , and yet it never tastes flat . god is that one object their soules are filled with , and never weary of , and can any thing of god and his love be wearisome to thee in the hearing here ? i am not all this while an advocate for any loyterer in our lords vineyard ; for any slothful servant in the work of the gospel , who wraps up his talent in idlenesse , or buries it in the earth , ( where ( may be ) he is digging and playing the worldling all the week , and then hath nothing to set before his people on the lords day , but one or two old mouldy loaves , which were kneaded many yeares before . ) this is not the good steward , here is the old , but where are the new things which he should bring out of his treasure ? if the minister labours not to increase by stock , he is the worst thief in the parish . it is wicked for a man trusted with the improving of orphans estates , to let them lie dead by him , much more for a minister not to improve his gifts , ( which i may call the town-stock given for the good of the soules of both rich and poor : ) if that preacher was wise , eccl. . . who still taught the people knowledge , that is , was ever going on , endeavouring to build them higher in knowledge , and that he might , did give good heed , and sought out , and set in order many proverbs ; then surely he will be proved a foolish preacher at last , that wastes his time in sloth , or spends more of it in studying how to adde to his estate out of his peoples , then how to adde to their gifts and graces , by a conscionable endeavour to increase his own . chap. ii. the best of saints subject to decline in their graces , and why we are to endeavour a recovery of decayes in grace . the second observable in the exhortation is taken from the verbe , which the apostle useth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies not only to take , but to take again , or recover a thing which we have lost , or re-assume a thing which for the present we have left . now the apostle writing to the saints at ephesus , who ( at least many of them ) were not now to put on this armour by a conversion , ( or the first work of faith , which no doubt had already past upon many among them ) he in regard of them and believers to the end of the world hath a further meaning , i. e. that they would put on more close where this armour hangs loose , and they would recover where they have let fall any duty , or decayed in any grace . so that the note is , that the christian should have an especial care to repaire his broken armour to recover his decaying graces . this armour may be battered ; i might shew sad examples in the several pieces . was not jacobs girdle of truth and sincerity unbuckled , when he used that sinful policy to get the blessing ? he was not the plain man then , but the subplantour ; but he had as good have stayed gods time : he was paid home in his own kinde . he puts a cheat on his father , and did not laban put a cheat on him , giving leah for rachel ? what say you to davids breast-plate of righteousnesse in the matter of vriah ? was it not shot through , and that holy man fearfully wounded ? who lay almost a yeare ( for ought we reade of him , ) before he came to himself , so far as to be thoroughly sensible of his sin , till nathan a faithful chirurgion was sent to search the wound , and clear it of that dead flesh , which had growne over it ? and jonah , ( otherwise a holy prophet ) when god wou'd send him on an errand to ni neveh , he hath his shoes to seek , i mean that preparation and readinesse with which his minde should have been shod , to have gone at the first call . good hezikiah we finde how near his helmet of hope was of being beaten off his head , who tells us himself what his thoughts were in the day of his distresse , that he should not see the lord in the land of the living , expecting that god would never let go his hold , till like a lion he had broke his bones , and at last made an end of him . even abraham himselfe , famous for faith , yet had his fits of unbelief and distrustful qualms coming over his valiant heart ; now in this case the christians care should be to get his armour speedily repaired . a battered helmet is next to no helmet in point of present use ; grace in a decay , is like a man pull'd off his legs by sicknesse ; if some meanes be not used to recover it , little service will be done by it , or comfort received from it . therefore christ gives this church of ephesus ( to whom paul wrote this epistle ) this counsel , to remember from whence she was fallen , to repent and do her first works , how many does a declining christian wrong at once ? first , he wrongs god , and that in a high degree , because god reckons upon more honour to be paid him in by his saints grace , then by all other talents which his creatures have to trade with in the world . he can in some sense better bear the open sins of the world , then the decayes of his saints graces ; they by abusing their talents rob him but of his oyle , flaxe and wool : but the christian by the other , bereaves him of the glory which should be paid him from his faith , zeal , patience , self-denial , sincerity and the rest . suppose a master should trust one servant with his mony , and another with his child to be look't to ; would he not be more displeased to see his dear childe hurt , or almost kill'd by the negligence of the one , then his money stollen by the carelesnesse of the other ? grace is the new creature , the birth of the spirit , when this comes to any harme by the christians carelesse walking it must needs go nearer the heart of god , then the wrong he hath from the world , who are trusted with nothing like this . secondly , he that declines in grace , and labours not to repair it , he wrongs his brethren who have a share in one anothers grace ; he wrongs his whole body that seeks not cure for a wound in any member . we are bid to love one another , epist . of john . v. but how shall we shew our love to one another ? the very next words will direct us , and this is love , that we walk after his commandments . indeed we shew little love to our brethren by sinning , whereby we are sure either to ensnare them or grieve them ; and how to let grace go down , and sin not go up is a riddle to any that know what they both are . thirdly , the christian wrongs himself in not endeavouring to repaire his broken armour , and recover his declining grace . by this he loses the evidence of his inheritance , at least so blots it that it cannot be so clearly perceived by him . a declining christian must needs be a doubting christian , because the common symptome of an hypocrite , is to wear and waste like a stake set in the ground , ( which rots , while true grace like the tree grows . ) is not this the knot which the devil poseth many poor soules withal , and findes them work for many yeares to untie ? if thou wert a christian thou wouldest grow . right saints go from strength to streugth , and thou goest from strength to weaknesse . they go up the hill to zion , every ordinance and providence is a step that bears them nearer heaven ; but thou goest down the hill , and art further from thy salvation then when thou didst first believe ( as thou thoughtest ; ) and doth it stand wirh thy wisdom , christian , to put a staffe into the dev●ls hand , an argument into his mouth , to dispute against thy salvation with ? if you held an estate by the life of a childe , which upon the death of it should all go away from you , that childe i warrant you should be well look't unto ; his head should not ake , but you would post to the physician for counsel ; i pray what is your evidence for that glorious estate you hope for ? is it not christ within you ? is not this new creature ( wh●ch may well be call'd christ for its likenesse to him ) the young heire of heavens glory ? and when that is sick or weak , is it not time to use all meanes for its recovery ? while thus , thou canst neither live nor die comfortably . not live ; a man in a consumption has little joy of his life , he neither findes sweetnesse in his meat , nor delight in his work , as a healthfu● man doth . o how sweet is the promise to faith when active and vigourous ? how easie the yoke of the command to the christian , when his conscience is not gall'd with guilt , nor hi strength enfeebled by temptation ? but the christian in a declining condition , he tastes not the promise , every command is grievous , and every duty burdensome to him : he goes in pain like one whose foot is out of joynt , though the way be never so pleasant . and he is as unfit to die as he is to live , such a one can like no more to hear the newes of death , then a tenant that wants his rent doth to hear of the quarter-day . this made david beg time of god ; spare me a little , that i may recover my strength . having shewen you why the christian should endeavour to recover his declining graces , it will be very requisite to give a word of counsel to the christian . first , to direct him how to judge of the declining state of grace , that he may not passe a false judgement upon himself therein . secondly , to direct him when he findes grace to be in a declination , how he may recover it . chap. iii. a cautionary direction from what we may not , as also from what we may judge our graces to be in a declination . quest . first of the first , how may a christian judge whether grace be declining in him or no ? answ . first , i shall resolve this negatively , and shew by what he is not to judge his grace to decline . secondly , positively , by what he may certainly conclude a decay of grace . first , negatively , and that in several particulars . frist , christian , do not judge grace to be fallen weaker , because thy sense of corruption is grown stronger : this oft lies at the bottome of poor souls complaints in this case o they never felt pride , hypocrisie and other corruptions so haunt them as now ; none knows how they are vexed with these , and the like besides themselves . now let me ask thee who makest this sad moane , whether thou doest not think these corruptions were in thee before thou didst thus feel them ? how oft hast thou prayed as formally , and not been troubled ? how oft hast thou stood chatting with the same lusts , and thy soule hath not been laid low before the lord with such abasement of thy self as now ? deal faithfully between god and thy soule , and tell not a lie for god by bearing false witnesse against thy self . if it be thus , thou hast rather a comfortable signe of grace growing then decaying . sin cannot be on the getting hand , if the sense of sin grow quick ; this is the concomitant of a thriving soul , none so full of complaints of their own hearts as such ; the least sin goes now to their very soules , which makes them think viler of themselves then ever ▪ but it is not the increase of sin in them , but the advance of their love to christ makes them judge so : when the sun shines with some power , and the year gets up , we observe , though we may have frosts and snow , yet they do not lie long , but are soon dissolved by the sun , o 't is a sweet signe that the love of christ shines with a force upon thy soule , that no corruptions can lie long in thy bosome , but they melt into sorrow and bitter complaints . that is the decaying soul where sinne lies bound up and frozen , little sense of , or sorrow for it appears . secondly , take heed thou thinkest not grace decayes , because thy comfort withdrawes . the influence of the sun comes where the light of it is not to be found , yea , is mighty , as appears in those mines of gold and silver , which are concocted by the same . and so may the actings of grace be vigourous in thee , when least under the shines of his countenance . did ever faith triumph more then in our saviour , crying , my god , my god ; here faith was at its meridian , when it was midnight in respect of joy . possibly thou comest from an ordinance , and bringest not home with thee those sheaves of comfort thou usest to do , and therefore conclude grace acted not in thee as formerly . truly if thou hast nothing else to go by , thou mayest wrong the grace of god in thee exceedingly . because thy comfort is extrinsecal to thy duty , a boon which god may give or not , yea , doth give to the weak , and deny to the strong . the traveller may go as fast , and rid as much ground , when the sun doth not shine , as when it doth ; though ( indeed he goes not so merrily on his journey ) nay , somtimes he makes the more hast ; the warm sun makes him sometime to lie down and loyter , but when dark and cold he puts on with more speed . some graces thrive best ( like some flowers ) in the shade , such as humility , dependance on god , &c , thirdly , take heed thou doest not mistake , and think thy grace decayes , when may be it is only thy temptations increase , and not thy grace decrease . if you should hear a man say , because he cannot to day run so fast , when a hundred weight is on his back , as he could yesterday without any such a burden , that therefore he was grown weaker , you would soon tell him where his mistake lies . temptation lies not in the same heavinesse alway upon the christians shoulder ; observe therefore whether satan is not more then ordinary let loose to assault thee , whether thy temptations come not with more force and violence then ever ; possibly , though thou doest not with the same facility overcome these , as thou hast done lesse , yet grace may act stronger in conflicting with the greater , then in overcoming the lesse . the same ship , that when lightly ballasted , and favoured with the winde goes mounting , at another time deeply laden , and going against winde and tide , may move with a slow pace , and yet they in the ship take more pains to make it sail thus , then they did when it went faster . secondly , positively , how thou mayest conclude that grace is declining ; and that in a threefold respect . first , in reference to temptations to sin . secondly , in reference to the duties of gods worship . thirdly , the frame of thy heart in worldly employments . first , in reference to sin , and that is threefold . first , when thou art not so wakeful to discover the encroachings of sin upon thee as formerly ; at one time we finde davids heart smote him , when he but rent the skirt of sauls garment : at another time when his eye glanced on bathsheba , he takes no such notice of the snare satan had him in , and so is led from one sin to another , which plainly shewed that grace in him was heavy-eyed , and his heart not in so holy a frame as it had been . if an enemy comes up to the gates , and the sentinel not so much as give an alarm to the city of his approach , it shewes he is off his guard , either fallen asleep , or worse : if grace were awake , and thy conscience had not contracted some hardnesse , it would do its office . secondly , when a temptation to sin is discovered , and thou findest thy heart shut up that thou doest not pray against it , or not with that zeal and holy indignation , as formerly upon such occasions ; it is a bad signe , that lust hath got an advantage of thy grace , that thou canst not readily betake thy selfe to thy armes . thy affections are bribed , and this makes thee so cold a suitour at the throne of grace , for helpe against thine enemy . thirdly , when the arguments prevailing most with thee to resist temptations to sin , or to mourn for sin committed , are more carnal and lesse evangelical then formerly : may be thou remembrest when thy love to christ would have spit fire on the face of satan tempting thee to such a sin ; but now that holy fire is so abated , that if there were not some other carnal motives to make the vote full , it would hazard to be carried for it , rather then against it ; and so in mourning for a sin there is possibly now some slavish arguments , ( like an onion in the eye , which makes thee weep , rather then pure ingenuity arising from love to god whom thou hast offended , this speaks a sad decay , and the more mixture there is of such carnal arguments , either in the resisting of , or mourning for sin , the greater the declination of grace is . davids natural heat sure was much decayed , when he needed so many cloathes to be laid on him , and he yet feel so little heat , the time was he would have sweat with fewer . i am afraid , many their love to christ will be found ( in these declining times ) to have lost so much of its youthful vigour , that what would formerly have put them into a holy fury , and burning zeal against some sins , ( such as sabbath-breaking , pride of apparel , neglect of family-duties , &c. ) hath now much ado to keep any heat at all in them against the same . secondly , in point of duties of worship . first , if thy heart doth not prompt thee with that forwardnesse and readinesse as formerly , to hold communion with god in any duty ; possibly thou knowest the time when thy heart echoed back to the motions of gods spirit , bidding thee , seek his face ; thy face , lord , will i seek ; yea , thou didst long as much till a sabbath or sermon-season came , as the carnal wretch doth till it be gone ; but now thy pulse doth not beat so quick a march to the ordinances publick or secret ; nature cannot but decay , if appetite to food go away ; a craving soule is the thriving soule , such a childe that will not let his mother rest , but is frequently crying for the breast . secondly , when thou declinest in thy care to performe duties in a spiritual sort , and to preserve the sense of those more inward failings , which in duty none but thy self can check thee of . it is not frequency of duty , but spirituality in duty causeth thriving , and therefore neglect in this point soon brings grace into a consumptive posture . possibly , soul , the time was thou wert not satisfied with praying , but thou didst watch thy heart strictly , ( as a man would every piece in a summe of money he payes , lest he should wrong his friend with any brasse or uncurrant coin ) thou wouldest have god not only have duty , but duty stamp't with that faith which makes it currant , have that zeal and sincerity which makes it gospel-weight ; but now thou art more careless and formal , o look to it ( poor soul ) thou wilt , if thou continue thus carelesse , melt in thy spiritual estate apace . such dealings will spoil thy trade with heaven . god will not take off these slighty duties at thy hands . thirdly , when a christian gets little spiritual nourishment from communion with god , to what it hath done . the time hath been ( may be ) thou couldest shew what came of thy praying , hearing and fasting ; but now the case is altered . there is a double strength communion with god imparts to a soule in a healthful disposition , strength to faith , and strength for our obediential walking ; doest thou hear and pray , and get no more strength to hold by a promise , no more power over , or brokennesse of heart under thy usual corruptions ? what ? come down the mount and break the tables of gods law , assoon as thou art off the place ? as deep in thy passion , as uneven in thy course as before ? there is a sure decay of that inward heat which should and would ( if in its right temper ) suck some nourishment from these . thirdly , by thy behaviour in thy worldly employments . first , when thy worldly occasions do not leave thee in so free and spiritual a disposition , to return into the presence of god as formerly ; may be thou couldest have come from thy shop and family-employments to thy closet , and finde that they have kept thee in frame , yea , may be delivered thee up in a better frame for those duties , but now 't is otherwise , thou canst not so shake them off , but they cleave to thy spirit , and give an earthly savour to thy praying and hearing ; thou hast reason to bewail it ; when nature decayes men , go more stooping , and 't is a signe some such decay is in thee , that thou canst not as thou usest , lift up thy heart from earthly to spiritual duties . they were intended as helps against temptation , and therefore when they prove snares to us there is a distemper on us . if we waxe worse after sleep , the body is not right , because the nature of sleep is to refresh ; if exercise indisposeth for work , the reason is in our bodies : so here . secondly , when thy diligence in thy particular calling is more selfish ; possibly thou hast wrought in thy shop , and set close at thy study , in obedience to the command chiefly ; thy carnal interests have swayed but little with thee , but now thou tradest more for thy self , and lesse for god. o have a care of this . thirdly , when thou canst not bear the disappointment of thy carnal ends in thy particular calling , as thou hast done ; thou workest and gettest little of the world , thou preachest and art not much esteemed , and thou knowest not well how to brook these . the time was thou couldest retire thy self into god , and make up all thou didst want elsewhere in him ; but now thou art not so well satisfied with thy estate , rank and condition ; thy heart is fingering for more of these then god allowes thee ; this shews declining ; children are harder to be pleased , and old men , ( whose decay of nature makes them more froward , and in a manner children the second time ) then others ; labour therefore to recover thy decaying grace , and as this lock grows , so thy strength with it will , to acquiesce in the disposure of gods providence . chap. iv. a word of counsel for the recovery of declining grace . we come now to give a few directions to the christian , how to recover decaying grace . enquire faithfully into the cause of thy declining . the christians armour decays two wayes ; either by violent bartery , when the christian is overcome by temptations to sin ; or else by neglecting to forbish and scoure it with the use of those means which are as oile , to keep it clean and bright . now enquire , which of these have been the cause of thy decay . it is like both concurre . first , if thy grace be weakened by any blow , given it by any sin committed by thee ; there then lies a threefold duty upon thee towards the recovery of it . first , thou art to renew thy repentance . it is christs counsel , rev. . . to ephesus , repent , and do thy first works ; where it is not only commanded as a duty , but prescribed as a means for her recovery ; as if he had said , repent , that thou mayest do thy first works . so , hosea . . the lord sets back-sliding israel about this work , bidding her take words and turn to the lord ; and , v. . he then tells her he 'll take her in hand to recover her of her sins , i will heale their back-slidings : a repenting soule is under promise of healing ; and therefore ( christian ) go and search thy heart , as thou wouldest do thy house , if some thief or murderer lay hid in it , to cut thy throat in the night ; and when thou hast found the sin that has done thee the mischief , then labour to fill thy heart with shame for it , and indignation against it , and so go big with sorrow , and cast it forth before the lord in a heart-breaking confession ; better thou do this , then satan do thy errand to god for thee . secondly , when thou hast renewed thy repentance , forget not , delay not then to renew thy faith on the promise for pardon . repentance that is like purging physick to evacuate the peccant humour ; but if faith come not presently with its restorative , the poor creature will never get heart , or recover his strength . a soule may die of a fluxe of sorrow as well as of sin ; faith hath an incarnating vertue , as they say of some strengthening meats , it feeds upon the promise , and that is perfect , converting ( or rather restoring ) the soule , psal . . . though thou wert pined to skin and bones , all thy strength wasted , yet faith would soon recruit thee , and enable every grace to perform its office chearfully . faith sucks peace from the promise , call'd peace in beleeving ; from peace flowes joyes , being justified by faith we have peace with god , rom. . . and , v. . we rejoyce in the hope of glory ; and joy affords strength : the joy of the lord is our strength . thirdly , back both these with a daily endeavour to mortifie those lusts which most pevail over thy grace . weeds cannot thrive , and the flowers also ; when grace doth not act vigorously and freely , conclude it is opprest with some contrary lust , which weighs down its spirits , and makes them lumpish ; even as superfluous humours do load the natural spirits in our bodies , that we have little joy to stir or go about any businesse till they be evacuated ; and therefore ply this work close , it is not a dayes work or two in the yeare , ( like physick at spring and fall ) nothing more vain , then to make a busle , as the papists do at their lent ; or as some unsound professours among our selves , who seem to bestir themselves before a sacrament or day of fasting , with a great noise of zeal , and then let those very lusts live peaceably in them all the yeare after . no , this is child-play to do and undo ; thou must mortifie daily thy lusts by the spirit , rom. . . follow but this work conscionably in thy christian course , making it thy endeavour , ( as constantly as the labouring man goes out every day to work in the field where his calling lies ) to watch thy heart , and use all means for the discovery of sin , and as it breaks forth to be humbled for it , and be chopping at the root of it with this axe of mortification ; and thou shalt see by the blessing of god what a change for the better there will be in the constitution of thy grace ; thou who art now so poor , so pale , that thou art afraid to see thy own face long in the glasse of thy own conscience , shall then reflect with joy upon thy owne conscience , and dare to converse with thy self without those surprizals of horrour and feare , which before did appale thee ; thy grace , though it shall not be thy rejoycing , yet it will be thy evidence for christ , in whom it is : and lead thee in with boldnesse to lay claim to him , while the loose christian , whose grace is over-grown with lusts ( for want of this weeding hook ) shall stand trembling at the door , questioning whether his grace be true or no ; and from that doubt of his welcome . secondly , if upon enquiry thou findest that thy armour decays , rather for want of scouring , then by any blow from sin presumptuously committed , ( as that is most common and ordinary , rust will soon spoil the best armour , and negligence give grace its bane , as well as grosse sins , ) then apply thy self to the use of those means which god hath appointed for the strengthening grace ; if the fire goes out by taking off the wood , what way to preserve it but by laying it on again ? first , i shall send thee to the word of god , be more frequently conversant with it . david tells us , where he renewed his spiritual life , and got his soul so oft into a heavenly heate , when grace in him began to chill . the word ( he tells us ) quickened him . this was the sunny bank he fate under . the word draws forth the christians grace , by presenting every one with an object suitable to act upon , this is of great power to rouse them up ; as the coming in of a friend , makes us ( though sleepy before ) shake off all drowsinesse to enjoy his company . affections they are actuated when their object is before them ; if we love a person , this is excited by sight of him , or anything that mindes us of him ; if we hate one our blood riseth much more against him when before us . now the word bring the christian graces and their object together . here love may delight her self with the beholding christ , who is set out to life there in all his love and lovelinesse ; here the christian may see his sins in a glasse that will not flatter him ; and can there any godly sorrow be in the heart , any hatred of sin , and not come forth , while the man is reading what they cost christ for him ? secondly , from the word go to meditation ; this is as bellowes to the fire ; that grace which lies chosk't and eaten up for want of exercise , will by this be cleared and break forth ; while thou art musing this fire will burne , and thy heart grow hot within thee , according to the nature of the subject thy thoughts dwell upon : resolve therefore ( christian ) to enclose some time from all worldly suitours , wherein thou mayest every day ( if possible ) at least take a view of the most remarkable occurrences that have past between god and thee ; first , ask thy soul what takings it hath had that day , what mercies heaven hath sent into thee , and do not when thou hast askt the question , ( like pilate ) go out ; but stay till thy soul has made report of gods gracious dealings to thee : and ( if thou beest wise to observe , and faithful to relate them ) thy conscience must tell thee , that the cock was never turn'd , the breast of mercy never put up all the day , yea , while thou art viewing these fresh mercies , telling over this new coine , hot out of the mint of gods bounty , ancient mercies they will come crowding in upon thee , and call for a place in thy thoughts , and tell thee what god hath done for thee moneths and years ago , ( and indeed old debts should not be paid last ) give them ( christian ) all a hearing one time or another , and thou shalt see how they will work upon thy ingenious spirit . it is with the christian in this case , as with some merchants servant that keeps his masters cash , he tells his master he hath a great summe of his by him , and desires he would discharge him of it , and see how his accounts stand , but he can never finde him at leisure . there is a great treasure of mercy alwayes in the christians hands , and conscience is oft calling the christian to take the account , and see what god has done for him , but seldom it is , he can finde time to tell his mercies over ; and is it any wonder that such should go behinde-hand in their spiritual estate , who take no more notice what the gracious dealings of god are with them ? how can he be thankful that seldome thinks what he receives ? or patient when god afflicts , that wants one of the most powerful arguments to pacifie a mutinous spirit in trouble , and that is taken from the abundant good we receive at the hands of the lord as well as a little evil ? how can such a soules love flame to god , that is kept at such a distance from the mercies of god , which are fuel to it ? and the like might be said of all the other graces . secondly , reflect upon thy self , and bestow a few serious thoughts upon thy own behaviour , what it hath been towards god and man all along the day . ask thy soul , as elisha his servant , whence comest thou , o my soul ? where hast thou been ? what hast thou done for god this day , and how ? and when thou goest about this , look that thou neither beest taken off from a through search , ( as jacob was by rachels specious excuse ) nor be found to cocker thy self , ( as eli his sons ) when thou shalt upon enquiry take thy heart tardy in any part of thy duty ; take heed what thou doest , for thou judgest for god , who receives the wrong by thy sin , and therefore will do himself justice if thou wilt not . thirdly , from meditation go to prayer ; indeed a soul in meditation is on his way to prayer ; that duty leads the christian has to this , and this brings help to that ; when the christian has done his utmost by meditation to excite his graces , and chase his spirit into some divine heat , he knows all this is but to lay the wood in order . the fire must come from above to kindle , and this must be fetch 't by prayer . they say , stars have greatest influences when they are in conjunction with the sunne ; then sure the graces of a saint should never work more powerfully then in prayer , for then he is in the nearest conjunction and communion with god. that ordinance which hath such power with god , must needs have a mighty influence on our selves . it will not let god rest , but raiseth him up to his peoples succour , and is it any wonder if it be a means to rouse up and excite the christians grace ? how oft do we see a dark cloud upon davids spirit at the beginning of his prayer , which by that time he is a little warme in his work , begins to clear up , and before he ends breaks forth into high actings of faith and acclamations of praise ? only here ( christian ) take heed of formal praying , this is as baneful to grace as not praying . a plaister , though proper and of soveraign vertue , yet if it be laid on cold may do more hurt then good . fourthly , to all the former joyne fellowship and communion with the saints thou lived amongst . no wonder to hear a house is robb'd that stands far from neighbours ; he that walks in communion of saints , he travels in company , he dwells in a city where one house keeps up another , to which jerusalem is compared . 't is observable concerning the house in whose ruines jobs children were entombed , that a winde came from the wildernesse and smote the foure corners of it ; it seems it stood alone ; the devil knowes what he does in hindering this great ordinance of communion of saints ; in doing this he hinders the progresse of grace , yea , brings that which christians have , into a declining wasting state . the apostle couples those two duties close together , to hold fast our profession , and to consider one another , and provoke unto love and to good works , heb. . , . indeed it is a dangerous step to apostasy , to forsake the communion of saints ; hence 't is said of demas , he hath left us , and embraced the present world . o what mischief has satan done us in these few late years , in this one particular ? what is become of this communion of saints ? where are there two or three to be found that can agree to walk together ? those that could formerly suffer together , cannot sit together at their fathers table , can hardly pray one with or one for another ; the breath of one christian is strange to another that once lay in his , bosome ; — this is a lamentation , and shall be for a lamentation . chap. v. the words opened , and what is meant by the evill day . that ye may be able to withstand in the evil day , and having done , &c. we come to the argument with which the apostle urgeth the exhortation , and that is double . the first hath respect to the houre of battel , that ye may be able to withstand in the evil day . the second to the happy issue of the war , which will crown the christian thus arm'd , and that is certain victory , and having done all stand . first of the first , that ye may be able to withstand in the evil day ; but what is this evil day ? some take this evil day to comprehend the whole life of a christian here below in this vale of tears ; and then the argument runs thus : take to your selves the whole armour of god , that you may be able to persevere to the end of your life , which you will finde , as it were , one continued day of trouble and trial , thus jacob drawes a black line over his whole life , few and evil have the days of my life been , gen. . what day shines so faire that over casts not before night , yea , in which the christian meets not with some shower or other , enough to deserve the name of an evil day ? every day hath its portion , yea , proportion ; sufficient is the evil of the day . we need not borrow and take up sorrows upon use of the morrow , to make up our present load ; as we read of daily bread , so of a daily crosse , luke . . which we are bid to take , not to make , ( we need not make crosses for our selves , as we are prone to do ) god in his providence will provide one for us ; and we are bid to take it up , but we hear nothing of laying it down , till crosse and we lie down together ; our troubles and our lives are coetaneous , live and die together ; here when joy comes sorrow is at its heel , staffe and rod go together . job himself , ( whose prosperity the devil so grudg'd , and set forth in all his bravery and pomp , job . . as if his sun had no shadow , ) heare what account this good man gives of this his most flourishing time , chap. . . i was not in safety , neither had i rest , neither was i quiet . there were some troubles that broke his rest , when his bed was ( to thinking ) as sort as heart could wish , even now this good man tosses and tumbles from one side to the other , and is not quiet . if one should have come to job and blessed him with his happy condition , and said surely , job , thou couldest be content with what thou hast for thy portion , if thou mightest have all this setled on thee and thy heires after thee , he would have said , as once luther , that god should not put him off with these . such is the saints state in this bottome , that their very life here , and all the pompous entertainments of it , they are their crosse , because they detain them from their crown . we need nothing to make our life an evil day more then our absence from our chief good ; which cannot be recompenced by the world , nor enjoyed with it . only this goodnesse there is in this evil , that it is short , our life is but an evil day , it will not last long ; and sure it was mercy that god hath abridged so much of the terme of mans life in these last dayes , wherein so much of christ and heaven are discovered , that it would have put the saints patience hard to it , to have known so much of the upper worlds glory , and then be kept so long from it , as the fathers in the first age were . o comfort one another ( christians ) with this ; though your life be evil with troubles , yet 't is short ; a few steps , and you are out of the raine . there is great difference between a saint in regard of the evils he meets with , and the wicked ; as two travellers riding contrary wayes , ( both taken in the rain and wet ) but one rides from the raine , and so is soon out of the showre ; but the other rides into the rainy corner , the further he goes , the worse he is . the saint he meets with troubles as well as the wicked , but he is soon out of the showre ; when death comes he has faire weather : but the wicked the further he goes the worse ; what he meets with here , is but a few drops , the great storme is the last . the pouring out of gods wrath shall be in hell , where all the deeps of horrour are opened , both from above of gods righteous fury , and from beneath of their own accusing and tormenting consciences . secondly , others take the phrase in a more restrained sense , to denote those particular seasons of our life , wherein more especially we meet with afflictions and sufferings . beza reads it tempore adverso , in the time of our adversity . though our whole life be evil , if compared with heavens blisseful state , our clearest day , night to that glorious morning ; yet one part of our life compared with another may be called good , and the other evil , we have our vicissitudes here . the providences of god to his saints here , while on this low bottome of earth are mixt and particoloured , as was signified by the speckled horses in zechariahs vision ; red and white , peace and war , joy and sorrow checker our days . earth is a middle place betwixt heaven and hell , and so is our state here ; it partakes of both : we go up hill and down till we get to our journeys end , yea , we finde the deepest slough nearest our fathers house . death , i mean , into which all the other troubles of out life fall , as streames into some great river , and with which they all end , and are swallowed up . this being the comprehensive evil , i conceive to be meant here , being made remarkable by a double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that day , that evil day , not excluding those other dayes of tribulation which intervene . these are but so many petty deaths , every one snatching away a piece of our lives with them , or like pages sent before to usher in this king of terrours that comes behinde . the phrase being opened ; let us consider the strength of this first argument , with which the apostle reinforceth his exhortation , of taking to our selves the whole armour of god , and that consists in three weighty circumstances . first , the nature and quality of this day of affliction , it is an evil day . secondly , the unavoidablenesse of this evil day of affliction , implied in the forme of speech , that you may withstand in the evil day . he shuts out all hope of escaping , as if he had said you have no way but to withstand , please not your selves with thoughts of shunning battel ; the evil day must come , be you arm'd or notarm'd . thirdly , the necessity of this armour , to withstand . as we cannot run from it , so not bear up before it , and oppose the force which will be made against us , except clad with armour . these would afford several points , but for brevity we shall lay them together in one conclusion . chap. vi. sheweth that the day of affliction is evil , and in what respects , as also unavoidable , and why to be prepared for . it behoves everyone to arme and prepare himself for the evil day of affliction and death , which unavoidably he must conflict with . the point hath three branches . first , the day of affliction and death is an evil day . secondly , this evil day is unavoidable . thirdly , it behoves every one to provide for this evil day . first of the first branch , the day of affliction , especially death is an evil day . here we must shew how affliction is evil , and how not . first , it is not morally or intrinsecally evil , if it were evil in this sense ; first , god could not be the author of it ; his nature is so pure , that no such evil can come from him , any more then the sunnes light can make night . but this evil of affliction he voucheth for his own act , against this family do i devise an evil , mic. . . yea more , he impropriates it so to himself , as that he will not have us think any can do us evil beside himself . 't is the prerogative he glories in , that there is no evil in the city , but it is of his doing , amos . . and well it is for the saints that their crosses are all made in heaven , they would not else be so fitted to their backs as they are . but for the evil of sin , he disownes it with a strict charge , that we lay not this brat , which is begotten by satan upon our impure hearts , at his door . let no man say when he is tempted , i am tempted of god , for god cannot be tempted with evil , neither tempteth he any man , james . . secondly , if affliction were thus intrinsecally evil , it could in no respect be the object of our desire , which sometimes it is and may be . we are to choose affliction rather then sin , yea , the greatest affliction before the least sin . moses chose affliction with the people of god , rather then the pleasures of sin for a season . we are bid rejoyce when we fall into divers temptations , that is , afflictions . but in what respects then may the day of affliction be called evil ? first , as it is grievous to sense in scriprure , evil is oft put as contradistinct to joy and comfort : we looked for peace , and behold no good . a merry heart is called a good heart , a sad spirit an evil spirit , because nature hath an abhorrency to all that opposeth its joy , and this every affliction doth more or lesse . no affliction , while present is joyous , but grievous ; it hath like physick , an unpleasing farewel to the sense . therefore salomon , speaking of the evil dayes of sicknesse , expresseth them to be so distasteful to nature , that we shall say , we have no pleasure in them . they take away the joy of our life . natural joy is a true flower of the sun of prosperity , it opens and shuts with it . 't is true indeed , the saints never have more joy then in their affliction , but this comes in upon another score ; they have a good god that sends it in , or else they would be as sadly on it as others . 't is no more natural for comfort to spring from afflictions , then for grapes to grow on thornes , or manna in the wildernesse . the israelites might have look't long enough for such bread , if heaven had not miraculously rained it down . god chooseth this season to make the omnipotency of his love the more conspicuous . as elijah to adde to the miracle , first causeth water in abundance to be poured upon the wood and sacrifice , so much as to fill the trench , and then brings fire from heaven by his prayer , to lick it up : thus god poures out the flood of affliction upon his children , and then kindles that inward joy in their bosomes which licks up all their sorrow , yea , he makes the very waters of affliction they float on , adde a further sweetnesse to the musick of their spiritual joy , but still it is god that is good , and affliction that is evil . secondly , the day of affliction is an evil day , as it is an unwelcome remembrancer of what sinful evils have passed in our lives . it revives the memory of old sins , which it may be , were buried many years ago in the grave of forgetfulnesse . the night of affliction is the time when such ghosts use to walk in mens consciences ; and as the darknesse of the night addes to the horrour of any scareful object , so doth the state of affliction ( which is it self uncomfortable ) adde to the terrour of our sinnes then remembred . never did the patriarchs sin look so ghastly on them , as when it recoil'd upon them in their distresse , gen. . . the sinner then hath more real apprehensions of wrath then at another time ; affliction approximates judgement , yea , it is interpreted by him , as a pursevant sent to call him presently before god , and therefore must needs beget a woful confusion and consternation in his spirit . o that men would think , of this , how they could bear the sight of their sins , and a rehearsal sermon of all their wayes in that day ! that is the blessed man indeed , who can with the prophet then look on them , and triumph over them . this indeed is a dark parable , as he calls it , few can skill of it , as ps . . , . i will open my dark saying upon the harp ; wherefore should i feare in the day of evil , when the iniquity of my heels compasseth me about ? thirdly , the day of affliction makes discovery of much evil to be in the heart , which was not seen before . affliction shakes and royles the creature , if any sediment be at the bottome it will appear then . sometimes it discovers the heart to be quite naught , that before had some seeming good , these suds wash off the hypocrites paint , natura vexata prodit seipsam . when corrupt nature is vext it shews it self , and some afflictions do that to purpose . we reade of such as are offended when persecution comes , they fall quite out with their profession , because it puts them to such cost and trouble ; others in their distresse that curse their god , isa . . . it is impossible for a naughty heart to think well of an afflicting god. the hireling , if his master takes up a staffe to beat him , throws down his work and runs away ; and so doth a false heart serve god. yea , even where the person is gracious , corruption is oft found to be stronger , and grace weaker then they were thought to be . peter , who set out so valiantly at first to walk on the sea , the winde doth but rise and he begins to sink ; now he sees there was more unbelief in his heart then he before suspected . sharp afflictions are to the soule as a driving raine to the house ; we know not that there are such crannies and holes in the house , till we see it drop down here and there . thus we perceive not how unmortified this corruption , nor how weak that grace is , till we are thus search't , and made more fully to know what is in our hearts by such trials . this is the reason why none have such humble thoughts of themselves , and such pitiful and forbearing thoughts towards others in their infirmities ; as those who are most acquainted with afflictions , they meet with so many foiles in their conflicts , as make them carry a low saile in respect of their own grace , and a tender respect to their brethren , more ready to pity then censure them in their weaknesses . fourthly , this is the season when the evil one satan comes to tempt . what we finde call'd the time of tribulation , mat. . . we finde in the same parable , luke . . call'd the time of temptation . indeed they both meet ; seldome doth god afflict us , but satan addeth temptation to our wildernesse ; this is your houre ( saith christ ) and the power of darknesse , luke . . christs sufferings from man , and temptation from the devil came together . esau , who hated his brother for the blessing , said in his heart , the dayes of mourning for my father are at hand , then will i kill my brother , gen. . . times of affliction are the dayes of mourning , those satan waits for to do us amischief in . fifthly and lastly , the day of affliction hath oft an evil event and issue , and in this respect proves an evil day indeed . all is well ( we say ) that ends well ; the product of afflictions on the christian is good , the rod with which they are corrected , yields the peaceable fruits of righteousnesse , and therefore they can call their afflictions good , that is a good instrument that lets out only the bad blood . it is good for me that i was afflicted , saith david . i have read of a holy woman , who used to compare her afflictions to her children , they both put her to great pain in the bearing , but as she knew not which of her children to have been without ( for all the trouble in the bringing forth ) so neither which of her afflictions she could have missed , notwithstanding the sorrow they put her to in the enduring . but to the wicked the issue is sad , first in regard of sin , they leave them worse , more impenitent , hardened in sin , and outragious in their wicked practices . every plague on egypt added to the plague of hardnesse on pharaohs heart : he that for some while could beg prayers of moses for himself , at last comes to that passe , that he threatens to kill him if he come at him any more . o what a prodigious height do we see many come to in sin after some great sicknesse or other judgement ? children do not more shoot up in their bodily stature after an ague , then they in their lusts after afflictions . o how greedy and ravenous are they after their prey , when they once get off their clog and chain from their heeles ! when physick works not kindly , it doth not only leave the disease uncured , but the poison of the physick stays in the body also . many appear thus poisoned by their afflictions , by the breaking out of their lusts afterward . secondly , in regard of sorrow , every affliction on a wicked person produceth another , and that a greater then it self . the last wedge comes the last , which shall rive him fit for the fire , the sinner is whip't from affliction to affliction , as the vagrant from constable to constable till at last he comes to hell , his proper place and setled abode , where all sorrrows will meet in one that is endlesse . the second branch of the point follows . this evil day is unavoidable . we may as well stop the chariot of the sun , when posting to night , and chase away the shades of the evening , as escape this houre of darknesse that is coming upon us all . none hath power over the spirit to retain it , neither hath he power in the day of death , and there is no discharge in that war , eccl. . . among men 't is possible to get off when prest for the wars , by pleading priviledge of yeares , estate , weaknesse of body , protection from the prince , and the like , or if all these fail , possibly the sending another in our room , or a bribe given in the hand may serve the turn . but in this war the presse is so strict , that there is no dispensation ; david could willingly have gone for his son , we hear him crying , would god i had died for thee , o absalom , my son , my son : but he will not be taken , that young gallant must go himself . we must in our own person come into the field , and look death in the face . some indeed we finde so fond as to promise themselves immunity from this day , as if they had an ensuring office in their breast . they say they have made a covenant with death , and with hell they are at an agreement , when the overflowing scourge shall passe through it shall not come unto them . and now ( like debtors that have feed the serjeant ) they walk abroad boldly and feare no arrest . but god tells them as fast as they binde he will loose : your covenant with death shall be disannulled , and your agreement with hell shall not stand ; and how should it if god will not set his seal to it ? there is a divine law for this evil day , which came in force upon adams first sin , that laid the fatal knife to the throat of mankinde , which hath opened a sluce to let out his heart-blood ever since . god to prevent all escape hath sowen the seeds of death in our very constitution and nature , so that we can assoon run from our selves , as run from death . we need no feller to come with a hand of violence , and hew us down ; there is in the tree a worme which grows out of its own substance that will destroy it , so in us , those infirmities of nature that will bring us down to the dust . our death was bred when our life was first conceived ; and as a breeding woman cannot hinder the houre of her travel , ( that follows in nature upon the other ) so neither can man hinder the bringing forth of death with which his life is big . all the pains and aches man feels in his life are but so many singultus morientis naturae , groans of dying nature ; they tell him his dissolution is at hand . beest thou a prince sitting in all thy state and pomp , death dare enter thy palace , and come through all thy guards , to deliver the fatal message it hath from god to thee , yea , runs its dagger to thy heart ; wert thou compassed with a colledge of doctors consulting thy health , art and nature both must deliver thee up when that comes . even when thy strength is firmest , and thou eatest thy bread with a merry heart , that very food which nourisheth thy life , gives thee withal an earnest of death , as it leaves those dregs in thee which will in time procure the same . o how unavoidable must this evil day of death be , when that very staffe knocks us down to the : grave at last , which our life leans on , and is preserved by ! god owes a debt both to the first adam and second ; to the first he owes the wages of his sin : to the second , the reward of his sufferings . the place for full payment of both is the other world , so that except death comes to convey man thither , the wicked who are the posterity of the first adam , will misse of that full pay for their sins , which the threatening makes due debt , and engageth god to perform ; the godly also who are the seed of christ , these should not receive the whole purchase of his blood , which he would never have shed but upon the credit of thar promise of eternal life , which god gave him for them before the world began ; this is the reason why god hath made this day so sure , in it he dischargeth both bonds . the third branch of the point follows , that it behoves every one to prepare , and effectually to provide for this evil day , which so unavoidably impends us : and that upon a twofold account ; first , in point of duty . secondly , in point of wisdome . first , in point of duty . first , it is upon our allegiance to the great god , that we provide and arme our selves against this day . suppose a subject were trusted with one of his princes castles , and this man should hear that a puissant enemy was coming to lay siege to this castle , yet takes no care to lay in armes and provision for his defence , and so 't is lost , how could such a one be clear'd of treason ? doth he not basely betray the place , and with it his princes honour into the enemies hand ? our souls are this castle which we are every one to keep for god. we have certain intelligence that satan hath a design upon them , and the time when he intends to come with all his powers of darknesse , to be that evil day . now as we would be found true to our trust , we are obliged to stand upon our defence , and store our selves with what may enable us to make a vigorous resistance . secondly , we are obliged to provide for that day , as a suitable return for , and improvement of the opportunities and meanes , which god affords us for this very end . we cannot without shameful ingratitude to god , make waste of those helps god gives us in order to this great work . every one would cry out upon him that should basely spend that money upon riot in prison , which was sent him to procure his deliverance out of prison ; and do we not blush to bestow those talents upon our lusts and satan ? which god graciously indulgeth to deliver us from them , and his rage in a dying houre ? what have we bibles for , ministers and preaching for ? if we mean not to furnish our selves by them with armour for the evil day ? in a word , what is the intent of god in lengthening out our dayes , and continuing us some while here in the land of the living ? was it that we might have time to revel or rather ravel out upon the pleasure of this vaine world ? doth he give us our precious time to be employed in catching such butterflies as these earthly honours and riches are ? it cannot be . masters do not use ( if wise ) to set their servants about such work , as will not pay for the candle they borne in doing it . and truly nothing lesse then the glorifying of god , and saving our soules at last can be worth the precious time we spend here . the great god hath a greater . end then most think in this dispensation : if we would judge aright , we should take his own interpreration of his actions ; and the apostle peter bids us , count that the long-suffering of the lord is salvation , pet. . . which plate he quotes out of paul , ( as to the sense , though not in the same forme of words ) which in rom. . . are these , or despisest thou the riches of his goodnesse , and forbearance , and long-suffering , not knowing that the goodnesse of god leadeth thee to repentance ? from both places we are taught what is the minde of god , and the language he speaks to us in by every moments patience , and inch of time that is granted to us . it is a space given for repentance . god sees ( as we are ) death and judgement could bring no good news to us , we are in no case to welcome the evil day , and therefore mercy stands up to plead for the poor creature in gods bosome , and begs a little time more may be added to its life , that by this iudulgence it may be provoked to repent before he be called to the bar , thus we come by every day that is continually superadded to our time on earth . and doth not this lay a strong obligation on us to lay out every point of this time , unto the same end 't is begged for . secondly , in point of wisdome . the wisdom of a man appears most eminently in two things . first , in the matter of his choice and chief care . secondly , in a due timing of this his choice and care . first , a wife man makes choice of that for the subject of his chief care and endeavour , which is of greatest importance and consequence to him ; fools and children only are intent about toys and trifles . they are as busie and earnest in making of a house of dirt or cards , as solomon was in making of his temple . those poor bables are as adequate to their foolish apprehensions , as great enterprises are to wise men . now such is the importance of the evil day , especially that of death , that it proves a man a fool , or wise , as he comports himself to it . the end specifies every action , and gives it the name of good or evil , of wise or foolish . the evil day of death is as the end of our dayes , so to be the end of all the actions of our life . such will our life be found at last , as it hath been in order to this one day . if the several items of our life ( counsels and projects that we have pursued ) when they shall then be cast up , will amount to a blessed death , then we shall appear to be wise men indeed , but if after all our goodly plots and policies for other things , we be unprovided for that houre , we must be content to die fooles at last ; and no such fool as the dying fool . the christian goes for the fool ( in the worlds account ) while he lives ; but when death comes , the wise world will then confesse they mis-call'd him , and shall take it to themselves ; we fooles counted his life to be madnesse , and his end to be without honour . but how is he now numbred among the children of god , and his lot is among the saints ? therefore have we erred from the way of truth , wisd . . , . the place is apocryphal , but sinners will finde the matter of it canonical . 't is true indeed , saints are out-witted by the world in the things of the world , and no marvel , neither doth it impeach their wisdome any more , then it doth a scholars , to be excell'd by the cobler in his mean trade , nature , where it intends higher excellencies , is more carelesse in those things that are inferiour , as we see in man , who ( being made to excel the beasts in a rational soul ) is himself excelled by some beast or other in all his senses . thus the christian may well be surpast in matters of worldly commerce , because he hath a nobler object in his eye , that makes him converse with the things of the world in a kinde of non-attendance ; he is not much careful in these matters if he can die well at last , and be justified for a wise man at the day of the resurrection , all is well ; he thinks it is not , manners , to be unwilling to stay so long for the clearing of his wisdom , as god can wait for the , vindicating of his own glorious nature , which will not appear in its glory till that day , when he will convince the ungodly of their hard thoughts and speeches of him . then they shall , till then they will not be convinced . secondly , a wise man labours duly to time his care and endeavour for the attaining of what he proposeth . 't is the fool that comes when the market is done ; as the evil day is of great concernment in respect of its event , so the placing of our care for it in the right season is of chief importance , and that sure must be before it comes . there are more doors then one , at which the messenger may enter that brings evil tydings to us , and at which he will knock we know not ; we know not where we shall be arrested , whether at bed or board , whether at home or in the field , whether among our friends that will counsel and comfort us , or among our enemies that will adde weight to our sorrow by their cruelty . we know not when , whether by day or night , ( many of us ) not , whether in the morning , noon , or evening of our age . as he calls to work at all times of the day , so he doth to bed ; may be while thou art praying or preaching , and it would be sad to go away profaning them and the name of god in them ; possibly when thou art about worse work , death may strike thy quaffing cup out of thy hand , while thou art sitting in the alehouse with thy jovial mates , or meet thee as thou art reeling home , and make some ditch thy grave , that as thou livedst like a beast , so thou shouldest die like a beast . in a word , we know not the kinde of evil god will use as the instrument to stab us ; whether some bloody hand of violence shall do it , or a disease out of our bowels and bodies ; whether some acute disease , or some lingring sicknesse ; whether such a sicknesse as shall slay the man while the body is alive , ( i meane take the head and deprive us of our reason ) or not ; whether such noisome troubles as shall make our friends afraid to let us breath on them , or themselves look on us ; whether they shall be afflictions aggravated with satans temptations , and the terrours of our own affrighted consciences or not ; who knowes where , when , or what the evil day shall be ? therefore doth god conceal these , that we should provide for all . cesar would never let his souldiers know , when or whither he meant to march . the knowing of these would torment us with distracting fear , the not knowing them should awaken us to a providing care . it is an ill time to calk the ship , when at sea , tumbling up and down in a storme , this should have been look't to , when on her seat in the harbour . and as bad it is to begin to trim a soul for heaven , when tossing upon a sick bed . things that are done in a hurry are seldome done well ; a man call'd out of his bed at midnight with a dismal fire on his house-top , cannot stand to dresse himself in order as at another time ; but runs down with one stocking half on may be , and the other not on at all . those poor creatures i am afraid go in as ill a dresse into another world , who begin to provide for it , when on a dying bed conscience calls them up with a cry of hell-fire in their bosomes : but ( alas ! ) they must go , though they have not time to put their armour on . and so they are put to repent at leisure in hell , of their shuffling up a repentance in haste here . we come to the application of the point . chap. vii . the application of the point . vse first , it reproves those that are so far from providing for the evil day , that they will not suffer any thoughts of that day to stay with them , they are as unwilling to be led into a discourse of this subject , as a childe to be carried into the dark , and there left . it is a death to them to think of death , or that which leads to it . as some foolishly think , they must needs die presently when they have made their will , so these think they hasten that sorrowful day by musing on it . the meditation of it is no more welcome to them , then the company of moses was to pharaoh . therefore they say to it as he to moses , get thee from me , and let me see thy face no more ; the seare of it makes them to butcher and make away all those thoughts which conscience stirs up concerning it , and at last they get such a mastery of their consciences , that they arrive to a kinde of atheisme , it is as rare to have them think or speak of such matters , as to see a flie busie in winter . nothing now but what is frolick and jocund is entertained by them . if any such thoughts come as prophesie mirth and carnal content , these ( as right with their hearts ) are taken up into the chariot to sit with them , but all other are commanded to go behinde . alas , poor-spirited wretches ! something might be said for you , if this evil day of death and judgement were such entia rationis , as had no foundation or being but what our fancies give them , ( such troubles there are in the world , which have all their evil from our thoughts , when we are disquieted with the scorns and reproaches of men , did we but not think of them they were nothing ) but thy banishing the thoughts of this evil day from thy mind , will be a poor short relief , thou canst neither hinder its coming , nor take away its sting when it comes by thy slighting it . thou art like a passenger in a ship sleep or wake , thou are going thy voyage . thou doest but like that silly bird , who puts her head into a reed , and then thinks she is safe from the fowler because she sees him not . thou art a faire mark for gods vengeance , he sees thee , and is taking his aime at thee , when thou seest not him , yea , thou puttest thy self under an inevitable necessity of perishihg , by not thinking of this day . the first step to our safety , is consideration of our danger . vse it reproves these , who if they think of the evil day , yet it is so far off , that it is to little purpose . they will be sure to set it at such a distance from them , as shall take away the force of the meditation , that it shall not strike them down in the deep sense and fear of it . that cannon , which if we stood at the mouth of it would shatter limb from limb , will not so much as scare them that get out of its reach . the further we put the evil day , the weaker impression it makes on us . 't is true ( say sinners ) it cannot be help't , we owe a debt to nature , it must be paid ; sickness will come , and death follow on that , and judgement brings up the reare of both . but ( alas ! ) they look not for these guests yet , they prophesy of these things a great while hence to come . many a faire day they hope will intervene . thus men are very kind to themselves . first , they wish it may be long before it comes , and then because they would have it so , they are bold to promise themselves it shall be so ; and when once they have made this promise , no wonder if they then live after the rate of their vain hopes , putting off the stating of their accounts , till the winter-evening of old age , when they shall not have such allurements to gad abroad from the pleasures of this life , o then they will do great matters to fit them for the evil day . bold man ! who gave thee leave to cut out such large thongs of that time which is not thine but gods ? who makes the lease , the tenant or the landlord ? or doest thou forget thou farmest thy life , and art not an owner ? this is the device of satan , to make you delay , whereas a present expectation of the evil day , would not let you sit still unprepared . o why do you let your soules from their work , make them idle and rest from their burdens , by telling them of long life , while death chop in upon you unawares ? o what shame will your whorish hearts be put to , ( that now say your husband is gone afar off , you may fill your selves with loves ) if he should come before he is look't for , and finde you in bed with lusts ? and let me tell you , sudden destruction is threatened , especially to such secure ones . reade matth. . , , . where 't is denounced against that sort of sinners , who please themselves with their lords delaying his coming , that the lord of that servant shall come in a day when he looketh not for him , and in an houre that he is not aware of . indeed god must go out of his ordinary road of dealing with sinners , if such scape a sudden ruine . one is bold to challenge any to shew a president in scripture of any that are branded for security , that some remarkable yea , sudden judgement did not surprise . sodom , how soon after a sun-shine morning did the heavens thicken , and bury them in a few houres , ( by a storme of fire ) in their own ashes ? carelesse laish cut off before they almost think of it . agag , when he saw the clouds of his fears break , and faire weather was in his countenance , they return immediately upon him , and shut him up in death ; he is presently hewen in pieces . amalek slaughtered by david before the triumph of their late victory was cold . nebuchadnezzar strutting himself in his palace with this bravado in his mouth , is not this great babylon that i have built ? and before he can get the words out of his throat , there is another voice falling from heaven , saying , o king , to thee be it spoken , thy kingdome is departed from thee : and the same houre it was fulfill'd , and he sent to graze with the beasts . dives blessing himself for many years , and within a few houres the pillow is pluck't from under his head , and you heare no more of him , till out of hell he roare ; yea , a whole world , ( few persons excepted ) drowned , and they not know till the day the flood came , mat. . . and swept them all away : and who art thou , o man , that promisest thy self an exemption , when kings , cities , a whole world have been ruined after this sort ? vse this reproves those , who indeed think oft of this evil day , ( much against their will , ) by reason of an awakened conscience , that is ever pinching of them , and preaching on pauls text ( before felix ) to them , till it makes them tremble as he did ; yet such is the power of lust in their hearts , that it makes them spur on , notwithstanding all the rebukes conscience gives them , and affrighting thoughts they have of the evil day ; yet they continue in their old trade of sin desperately . these wretches are the objects of our saddest pity . the secure sinner ( that has broke prison from his conscience , ) is like a strong-brain'd drunkard , he swallows down his sin , ( as the other doth his drink ) with pleasure , and is not stirr'd at all ; but here is a man that is stomack sick , ( as i may so say ) his conscience is oft disgorging his sweet draughts , and yet he will sinne , though with pain and anguish . o consider ( poor wretches ) what you do , instead of arming your selves against the evil day , you arme the evil day against your selves ; you are sticking the bed with pins and needles , on which you must ere long be laid ; you are throwing billets into that fiery furnace , wherein at last you shall be cast , and all this in spight of your consciences , which yet god mercifully sets in your way , that the prickings of them may be as a hedge of thornes , to keep thee from the pursuit of thy lusts . know therefore , if thou wilt go on , that as thy conscience takes from the pleasure of thy sin at present , so it will adde to the horrour of thy torment hereafter . vsue it reproves those , who though they are not so violent and outragious in sin , to make them stink above ground in the nostrils of others , yet rest in an unarm'd condition , they do not flie to christ for covering and shelter against this day of storme and tempest , and the reason is , they have a lie in their right hand , they feed on a shell , and a deceived heart carries them aside from seeking after christ . it would make one tremble to see how confident many are with their false hopes and self-confidences , daring to come up ( as corah with his censer , as undauntedly as moses himself ) even to the mouth of the grave , till on a sudden they are swallowed up with destruction , and sent to be undeceiv'd in hell , who would not be beaten from their refuges of lies here ; whoever thou art , o man , and whatever thou hast to glory in , were it the most saint-like conversation that ever any lived on earth , yet if this be thy shelter against the evil day , thou wilt perish . no salvation when that flood comes but christ , yea , being in christ , hanging on the out-side of the ark by a specious profession , will not save ; me thinks i see how those of the old world ran for their lives , some to this hill , and others to that high tree , and how the waves pursued them , till at last they were swept into the devouring flood . such will your end be , that turn any other way for help then to christ ; yet the ark waits on you , yea , comes up close to your gate to take you in . noah did not put forth his hand more willingly to take in the dove , then christ doth to receive those who flie to him for refuge . o reject not your own mercies for lying vanity . vse let it put thee upon the enquiry ( whoever thou art , ) whether thou beest in a posture of defence for this evil day . ask thy soul soberly and solemnly , art thou provided for this day , this evil day ? how couldest thou part with what that will take away , and welcome what it will certainly bring ? death comes with a voider to carry away all thy carnal enjoyments , and to bring thee up a reckoning for them . o canst thou take thy leave of the one , and with peace and confidence reade the other ? will it not affright thee to have thy health and strength turn'd into faintnesse and feeblenesse , thy sweet nights of rest into waking eyes , and restlesse tossings up and down ; thy voice that has so often chanted to the viol , to be now acquainted with no other tune but sighs and groans . o how canst thou look upon thy sweet and dear relations with thoughts of removing from them ? yea , behold the instrument , as it were , whetting that shall give the fatal stroke to sever soul and body ? think that thou wert now half dead in thy members , that are most remote from the fountain of life , and death to have but a few moments journey , before it arrive to thy heart , and so beat thy last breath out of thy body . possibly the inevitable necessity of these do make thee to harden thy self against them ; this might indeed in some heathen , that is not resolv'd whether there be another world or no , help a little to blunt the edge of that terrour which otherwise would cut deeper in his amazed heart . but if thou believest another world , and that judgement which stands at deaths back , ready to allot thee thy unchangeable state in blisse or misery ; surely thou canst not relieve thy awakened conscience with such a poor cordial . o therefore think what answer thou meanest to give unto the great god , at thy appearing before him , when he shall ask thee , what thou canst say , why the sentence of eternal damnation should not then be pronounced against thee . truly we deale unfaithfully with our owne soules , if we bring not our thoughts to this issue . if now you should ask how you should provide against the evill day , so that you may stand before that dreadful bar , and live so in the mean time , that you might not be under a slavish bondage , through the fearful expectation of it ; take it in a few directions . first if ever you would have a blessed issue of this evil day , so as to stand in judgement before the great god , rest not till thou hast got into a covenant-relation with christ , dying davids living comfort was drawn from the covenant god had made with him ; this was all his desire and all his salvation ; how canst thou put thy head into the other world without horrour , if thou hast not solid ground that christ will own thee for his ? heaven hath its proper heires , and so hath hell . the heires of heaven are such as are in covenant with god. the foundation of it was laid in a covenant , and all the mansions there are prepared for a people in covenant with him ; gather my saints together that have made a covenant with me . but how mayest thou get into this covenant-relation ? first , break thy covenant with sin . thou art by nature a covenant-servant to sin and satan , may be thou hast not expresly in words and formally as witches seal'd this covenant , yet virtually as thou hast done the work of satan , and been at the command of thy lusts , accepting the reward of unrighteousnesse , ( the pleasure and carnal advantages they have paid thee in for the same ) therein thou hast declared thy self to be so . now if ever thou wilt be taken into covenant with god , break this ; a covenant with hell and heaven cannot stand together . secondly , betroth thy self to christ . the covenant of grace is the joynture which god settles only upon christs spouse . rebeccah had not the jewels and costly raiment till she was promised to become isaaks wife , gen. . . all the promises are yea and amen in christ . if once thou receivest christ , with him , thou receivest them . he that owes the tree hath right to all the fruit that is on it . now that thou mayest not huddle up a marriage between christ and thee , so as to be disown'd of christ , and it prove a nullity at last ; it behooves thee to look to it , that there be found in thee what christ expects in every soul that he espouseth . first , therefore consider whether thou canst heartily love the person of christ . look wishly on him again and again as he is set forth in all his spiritual excellencies , are they such as thy heart can close with ? doth his holy nature and all those heavenly graces with which he is beautified , render him desirable to thee ? or couldest thou like him better if he were not so precise and exactly holy ? yea , is thy heart so inflamed with a desire of him , that thou canst love him with a conjugal love . a woman may love one as a friend ? whom she cannot love so as to make him her husband . a friendly love may stand with a love of some other equal to it , yea , superiour ; but ▪ a conjugal love is such as will bear neither : canst thou finde in thy heart to forsake all other , and cleave to christ ? does thy heart speak thee ready , and present thee willing to go with thy sweet jesus , though he carry thee from father and fathers house ? is thy confidence such of his power to protect thee from all thy enemies , sin , wrath and hell , that thou canst resolvedly put the life of thy soul into his hands , to be saved by the sole vertue of his blood , and strength of his omnipotent arme ; and of his care to provide for thee for this life and the other , that rhou canst acquiesce in what he promiseth to do for thee ? in a word , if thou hast christ , thou must not only love him , but for his sake , all thy new kindred , which by thy marriage to him thou shalt be allied unto . how canst thou fadge to call the saints thy brethren ? canst thou love them heartily , and forget all the old grudges thou hast had against them ? some of them thou wilt finde poor and persecuted , yet christ is not ashamed to call them brethren , neither must thou . if thou findest thy heart now in such a disposition as suits these interrogatories , i dare not deny the banes , yea , i dare not but pronounce christ and thee husband and wife . go , poor soul , ( if i may call so glorious a bride poor , ) go and comfort thy self with the expectation of thy bridegrooms coming for thee , and when the evil day approaches , and death it self draws nigh , look not now with terrour upon it , but rather revive with old jacob , to see the chariot which shall carry thee over unto the embraces of thy husband , whom thou hearest to be in so great honour and majesty in heaven , as may assure thee he is able to make thee welcome when thou comest there . amongst the all things which are ours by being christs , the apostle forgets not to name this to be one , death is ours . and well , he did so , or else we should never have look't upon it as a gift , but rather as a judgement . now soul , thou art out of any danger of hurt that the evil day can do thee . yet there remains something for thee to do , that thou mayest walk in the comfortable expectation of the evil day . we see that gracious persons may for want of a holy care fall into such distempers , as may put a sting into their thoughts of the evil day . david , that at one time would not feare to walk in the valley of the shadow of death , is so affrighted at another time when he is led towards it , that he cries , spare me , o lord , that i may recover my strength , before i go hence , psal . . the childe , though he loves his father , may do that which may make him afraid to go home . now , christian , if thou wouldest live in a comfortable expectation of the evil day , first , labour to die to this life , and the enjoyments of it every day more and more . death is not so strong to him , whose natural strength has been wasted by long pining sicknesse , as it is to him that lies but a few dayes , and has strength of nature to make great resistance . truly thus it is here , that christian , whose love to this life and the contents of it , hath been for many years consuming and dying , will with more facility part with them , then he whose love is stronger to them . all christians are not mortified in the same degree to the world . paul tells us he died daily . he was ever sending more and more of his heart out of the world , so that by that time he came to die , all his affections were pack't up and gone , which made him the more ready to follow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am ready to be offered up , tim. . . if it be but a tooth to pull out , the faster it stands the more pain we have to draw it , o loosen the roots of thy affections from the world , and the tree will fall more easily . secondly , be careful to approve thy self with diligence and faithfulnesse to god in thy place and calling . the clearer thou standest in thy own thoughts concerning the uprightnesse of thy heart in the tenure of thy christian course , the more composure thou wilt have when the evil day comes . i beseech thee , o lord , ( saith good hezekiah at the point of death as he thought ) remember now how i have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight . this cannot be our confidence , but it will be a better companion then a scoulding conscience ; if the blood be bad , the spirits will be tainted also ; the more our life has been corrupted with hypocrisie and unfaithfulnesse , the weaker our faith will be in a dying houre . there is great difference between two children that come home at night , one from the field , where he hath been diligent and faithful about his fathers work , and another that hath played the truant a great part of the day ; the former comes inconfidently to stand before his father , the other sneaks to bed , & is afraid his father should see him , or ask where he hath been . o sirs , look to your walking . these have been trying times as ever came to england . it has required more care and courage to keep sincerity then formerly . and that is the reason why it is so rare to finde christians ( especially those whose place and calling hath been more in the winde of temptation , ) go off the stage at death with such a plaudite of inward peace in their bosomes . thirdly , familiarize the thoughts of the evil day to thy soul ; handle this serpent , often walk daily in the serious meditations of if , do not run from them because they are unpleasing to flesh ; that is the way to increase the terrour of it . do with your souls , when shy of , and scared with the thoughts of affliction or death , as you use to do with your beast , that is given to bogle and start as you ride on him . when he flies back and starts at a thing , you do not yield to his fear and go back , that will make him worse another time , but you ride him up close to that which he is afraid of , and in time you break him of that quality . the evil day is not such a scareful thing to thee that art a christian , as thou shouldest start for it . bring up thy heart close to it . shew thy soul what christ hath done to take the sting out of it what the sweet promises are , that are given on purpose to overcome the feare of it , and what thy hopes are thou shalt get by it . these will satisfie and compose thy spirit , whereas the shunning the thoughts of it will but increase thy feare , and bring thee more into bondage to it . chap. viii . the second argument with which the exhortation is pressed , drawn from the assured victory which shall crown the soules conflict , if in this armour , where several points couched in the argument , are briefly handled . we come now to the second argument the apostle useth , further to presse the exhortation ; and that is taken from the glorious victory , which hovers over the heads of believers while in the fight , and shall surely crown them in the end ; this is held forth in these words , and having done all , to stand . the phrase is short , but full . sect . i. first observe , heaven is not won with good words and a fair profession ; having done all . the doing christian is the man that shall stand , when the empty boaster of his faith shall fall . the great talkers of religion are oft the least doers . his religion is in vaine , whose profession brings not letters testimonial from a holy life . sacrifice without obedience is sacriledge . such rob god of that which he makes most account of . a great captain once smote one of his souldiers for railing at his enemy , saying , that he called him not to raile on him , but to fight against him and kill him . 't is not crying out upon the devil , and declaiming against sin in prayer or discourse , but fighting and mortifying it that god looks chiefly upon ; such a one else doth but beat the aire ; there are no marks to be seen on his flesh and unmortified lusts that he hath fought . paul was in earnest , he left a witnesse upon his body , made black and blew with stroaks of mortification . it was not a little vapouring in sight of the philistines that got david his wife , but shedding their blood : and is it so small a matter to be son to the king of heaven , that thou thinkest to obtain it , without giving a real proof of thy zeal for god , and hatred to sin ? not a forgetful hearer , but a doer of the work ; this man ( saith the apostle ) shall be blessed in his deed , james . . mark , not by his deed , but in his deed ; he shall meet blessednesse in that way of obedience he walks in . the empty professour disappoints others , who seeing his leaves , expect fruit , but finde none ; and at last he disappoints himself ; he thinks to reach heaven , but shall misse of it . tertullian speaks of some that think , satìs deum habere , si corde & animo suspiciatur , licèt actu minus fiat : god hath enough ( they think ) if he be feared and reverenced in their hearts , though in their actions they shew it not so much : and therefore they can sin , and believe in god , and feare him never the worse : this ( saith he ) is to play the adulteresse , and yet be chaste , to prepare poison for ones father , and yet be dutiful ; but let such know , ( saith the same father ) that if they can sin and believe , god will pardon them with a contradiction also ; he 'll forgive them , but they shall be turn'd into hell for all that . as ever you would stand at last , look you be found doing the work your lord hath left you to make up , and trust not to lying words , as the prophet speaks , jer. . sect . ii. secondly , observe , that such is the mercy of god in christ to his children , that he accepts their weak endeavours , ( joyn'd with sincerity and perseverance in his service ) as if they were full obedience , and therefore they are here said to have done all . o who would not serve such a lord ! you hear servants sometimes complain of their masters to be so rigid and strict , that they can never please them , no , not when they do their utmost : but this cannot be charged upon god. be but so faithful as to do thy best , and god is so gracious that he will pardon thy worst . david knew this gospel-indulgence , when he said , then shall i not be ashamed when i have respect to all thy commandments , psal . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when my eye is to all thy commandments . the traveller hath his eye on or towards the place he is going , though he be yet short of it ; there he would be , and is putting on all he can to reach it ; so stands the saints heart to all the commands of god , he presseth on to come nearer and nearer to full obedience : such a soul shall never be put to shame . but wo to those that cover their sloth with the name of infirmity , yea , that spend their zeal and strength in the pursuit of the world or their lusts , and then think to make all up when charg'd therwith . that it is their infirmity , and they can serve god no better . these do by god as those two did by their prince , ( francis the first of france ) who cut off their right hand one for another , and then made it an excuse they were lame , and so could not serve in his galleys , for which they were sent to the gallowes . thus many will be found at last to have disabled themselves , by refusing that help the spirit hath offered to them , yea , wasted what they had given them , and so shall be rewarded for hypocrites as they are . god knows how to distinguish between the sincerity of a saint in the midst of his infirmities , and the shifts of a false heart . but we will wave these , and briefly speak to foure points which lie clear in the words . first , here is the necessity of perseverance . having done all . ly , here is the necessity of divine armour , to persevere til we have done al. wherfore else bids he them take this armour for this end , if they could do it without ? thirdly , here is the certainty of persevering and overcoming at last , if clad with this armour , else it were small encouragement to bid them take that armour which would not surely defend them . fourthly , here is the blessed result of the saints perseverance , propounded as that which will abundantly recompence all their pain and patience in the war , having done all to stand , from these follow foure distinct points . first , he that will be christs souldier must persevere . secondly , there can be no perseverance without true grace in the heart . thirdly , where true grace is , that soul shall persevere . fourthly , to stand at the end of this war , will abundantly recompence all our hazard and hardship endured in the warre . sect . iii. he that will be christs souldier must persevere to the end of his life in this war against satan . this having done all , comes in after our conflict with death : that ye may be able to withst and in the evil day ; then follows , and having done all . we have not done all till that pitch't battel be fought . the last enemy is death . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imports as much as to finish a businesse , and bring a matter to a full issue ; so , phil. . . where we translate it well , work out your salvation : that is , perfect it ; be not christians by halves , but go through with it ; the through christian is the true christian . not he that takes the field , but he that keeps the field ; not he that sets out , but he that holds out in this holy war , deserves the name of a saint . there is not such a thing in this sense belonging to christianity as an honourable retreat ; not such a word of command in all christs military discipline , as fall back and lay down your armes ; no , you must fall on , and stand to your armes , till call'd off by death . first , we are under a covenant and oath to do this . formerly souldiers used to take an oath not to flinch from their colours , but faithfully to cleave to their leaders , this they called sacramentum militare , a military oath . such an oath lies upon every christian . it is so essential to the being of a saint , that they are described by this , psal : . . gather my saints together , those that have made a covenant with me . we are nor christians , till we have subscribed this covenant , and that without any reservation . when we take upon us the profession of christs name , we list our selves in his muster-roll , and by it do promise , that we will live and die with him in opposition to all his enemies . every nation will walk in the name of his god , and we will walk in the name of our god ; and what is it to walk in the name of our god , but to fight under the banner of his gospel , wherein his name is displayed , by giving an eternal defiance to sin and satan ? if a captain had not such a tie on his souldiers , he might have them to seek when the day of battel comes : therefore christ tells us upon what termes he will enroll us among his disciples : if any man will be my disciple , let him deny himself , and take up his crosse , and follow me . he will not entertain us , till we resign up our selves freely to his dispose , that there may be no disputing with his commands afterwards , but as one under his authority , go and come at his word . secondly , perseverance is necessary , because our enemy perseveres to oppose us . there is no truce in the devils heart , no cessation of armes in our enemies camp . if an enemy continue to assault a city , and they within cease to resist , it is easie to tell what will follow : the prophet that was sent to bethel did his errand well , withstood jeroboams temptation , but in his way home was drawn aside by the old prophet , and at last slain by a lion. thus many flie from one temptation , but not persevering are vanquish't by another , those that at one time escape his sword , at another time are slain by it . joash was hopeful when young , but it lasted not long . yea , many precious servants of god , not making such vigorous resistance in their last dayes as in their first , have fallen foully , as we see in solomon , asa , and others . indeed it is hard when a line is drawn to a great length , to keep it so streight that it slacken not , and to hold a thing long in our hand , and not to have a numbnesse grow in our fingers so as to remit of our strength ; therefore we are bid so often to hold fast the profession of our faith ; but when we see an enemy gaping to catch us when we fall , me thinks this should quicken us the more to it . thirdly , because the promise of life and glory is setled upon the persevering soule , the crown stands at the goal , he hath it that comes to the end of the race . to him that overcomes will i give , not in praelio , but in bello , not in a particular skirmish , but in the whole war. ye have need of patience , that after ye have done the whole will of god , ye might receive the promise , heb. . . there is a remarkable accent on that henceforth , which paul mentions , tim. . , . i have fought a good fight , henceforth is laid up for me a crown of righteousnesse . why , was it not laid up before ? yes , but having persevered and come near the goale , being within sight of home , ready to die , he takes now surer hold of the promise . indeed in this sense it is , that a gracious soul is nearer its salvation after every victory then it was before , because he approacheth nearer to the end of his race , which is the time promised for the receiving of the promised salvation . then and not till then the garland drops upon his head . here we may take up a sad lamentation , in respect of the many apostate professours of our dayes . never was this spiritual falling sicknesse more rise . o how many are sick of it at present , and not a few fallen asleep by it ? these times of warre and confusion have not made so many broken merchants as broken professours ; where is the congregation that cannot shew some who have out-lived their profession ? not unlike the silk-worm , which ( they say ) after all her spinning , works her selfe out of her bottome , and becomes at last a common flie . are there not many , whose forwardnesse in religion we have stood gazing on with admiration , as the disciples on the temple , ready to say one to another as they to christ , see what manner of stones these are ? what polished gifts and shining graces are here ? and now not one stone left upon another . o did you ever think , that they who went in so goodly array towards heaven in communion with you , would after that face about , and run over to the devils side , turn blasphemers , worldlings and atheists , as some have done ? o what a sad change is here ! it had been better for them , not to have known the way of righteousnesse , then after they have known it , to turne from the holy commandment delivered unto them , pet. . . better never to have walk't a step towards heaven , then to put such a scorn and reproach upon the wayes of god. comparationem videtur egisse qui utrumquo cognoverit , & judicato pronunciûsse eum meliorem , cujus se rursu● esse maluerit . tertul. de poenit . such a one who hath known both what a service satans is , and what gods is , then to revolt from god to the devil , seems to have compared one with the other , and as the result of his mature thoughts , to pronounce the devils which he chooseth better then gods which he leaveth . and how is it possible that any can sin upon a higher guilt , and go to hell under a greater load of wrath ? these are they which god loaths . he that hates putting away disdains much more to be himself thus put away . if any man draw back , my soul shall have no pleasure in him , heb. . . the apostate is said to tread upon the son of god , heb. . . as if he were no better then the dirt under his feet . well , he shall have treading for treading , god himself will set his foot upon him , psal . . . thou hast troden down all that erre from thy statutes , and who ( think you ) will be weary soonest ? he that is under foot beares the weight of the whole man upon him . to be under the foot of god , is to lie under the whole weight of gods wrath . o pity and pray for such forlorn souls , they are objects of the one , and subjects of the other ; though they are fallen low , yet not into hell ; now and then we see an eutichus raised , that hath fallen from such a height . and you that stand , take heed lest you fall . sect . iv. secondly , a soul void of divine armour cannot persevere . what this divine armour is i have shewen , and the apostle here doth in the several pieces of it . the sanctifying graces of gods spirit are this armour . one that hath not these wrought in him , will never hold out to passe all the stages of this christian race , to fight all the battels that are to be fought before victory is to be had . common gifts of the spirit , such as illumination , conviction , sudden pangs and flushing heats of affection may carry out the creature for a while with a goodly appearance of zeal for god , and forwardnesse in profession , but the strength these afford is soon spent . johns hearers mentioned , john . . got some light and heat by sitting under his burning ministery , but how long did it last ? ye were willing to rejoyce for a season . they were very beautiful colours that were drawn on them , but not laid in oyle , and therefore soon wash't off again . the foolish virgins made as great a blaze with their lamps , and did expect as good a day when christ should come , as the wise virgins , but ( alas ! ) their lamps are out before he appeared , and as good never a whit as never the better . the stony ground more forward then the best soile , the seed comes up immediately , as if a crop should soon have been reap't , but a few nipping frosts turns its hue , and the day of harvest proves a day of desperate sorrow . all these instances , and many more in scripture do evince , that nothing short of solid grace , and a principle of divine life in the soul will persevere . how forward soever formalists and slighty professours are , to promise themselves hopes of reaching heaven , they will finde it too long a step for their short-breathed souls to attain . the reasons are , first , such want a principle of divine life to draw strength from christ to persevere them in their course . that by which the gracious soule it self perseveres is the continual supply it receives from christ ; as the arme and foot is kept alive in the body by those vital spirits which they receive from the heart ; i live , ( saith paul ) yet not i , but christ in me ; that is , i live but at christs cost , he holds as my soul , so my grace in life : now the carnal person wanting this union , must needs waste and consume in time . he hath no root to stand on . a carcase when once it begins to rot , never recovers , but every day grows worse till it runs all into putrefaction , no salve or plaister will do it good : but where there is a principle of life , there when a member is wounded nature sends supplies of spirits , and helps to work with the salve for a cure . there is the same difference between a gracious person and an ungracious ; see them opposed in this respect . prov. . . the righteous man falls seven times a day , and riseth ; but the wicked falleth into mischief : that is , in falling he falls further , and hath no power to recover himself . when cain sinned , see how he falls further and further like a stone down a hill , never stayes till he comes to the bottome of despair ; from envying his brother to malice , from malice to murder , from murder to impudent lying , and brazen-fac't boldnesse to god himself , and from that to despair ; so true is that , tim. . evill men shall waxe worse and worse . but now when a saint falls , he riseth , because when he falls he hath a principle of life to cry out to christ , and such an interest in christ as stirs him up to help ; lord , save me , said peter , ( when he began to sink ) and presently christs hand is put forth , he chides him for his unbelief , but he helps him . secondly , an unregenerate soul hath no assurance for the continuance of those common gifts of the spirit he hath at present ; they come on the same termes that temporal enjoyments do to such a one . a carnal person , when he hath his table most sumptuously spread , cannot shew any word of promise under gods hand that he shall be provided for the next meal . god gives these things to the wicked , as we a crust or a nights lodging to a beggar in our barne ; 't is our bounty , such a one could not sue us for denying the same : so in the common gifts of the spirit , god was not bound to give them , nor is he to continue them . thou hast some knowledge of the things of god , thou mayest for all this die without knowledge at last ; thou art a sinner in chaines , restraining grace keeps thee in ; this may be taken off , and thou let loose to thy lusts as freely as ever . and how can he persevere that in one day may from praying fall to cursing , from a whining complaining conscience come to have a seared conscience . thirdly , every unregenerate man , when most busie with profession , hath those engagements lie upon him , that will necessarily , when put to it , take him off one time or other . one is engaged to the world , and when he can come to a good market for that , then he goes away , he cannot have both , and now he 'll make it appear which he loved best . demas hath forsaken us , and embraced this present world . another is a slave to his lust , and when this calls him he must go in spight of profession , conscience , god and all , herod feared john , and did many things , but love is stronger then feare ; his love to herodias overcomes his fear of john , and makes him cut off at once the head of john , and the hopeful buddings which appeared in the tendernesse of his conscience , and begun reformation . one root of bitternesse or other will spring up in such a one . if the complexion of the soul be profane , it will at last come to it , however for a while there may some religious colour appear in the mans face from some other external cause . this shews us what is the root of all final apostasy , and that is the want of a through change of the heart . the apostate doth not lose the grace he had , but discovers he never had any ; and 't is no wonder to hear that he proves bankrupt , that was worse then nought when he first set up . many take up their saintship upon trust , and trade in the duties of religion with the credit they have gain'd from others opinion of them . they believe themselves to be christians , because others hope them to be such , and so their great businesse is by a zeal in those exercises of religion that lie outmost , to keep up the credit which they have abroad , but do not look to get a stock of solid grace within , which should maintain them in their profession , and this proves their undoing at last . let it therefore make us in the feare of god , to consider upon what score we take up our profession . is there that within which bears proportion to our outward zeal ? have we laid a good bottome ? is not the superstructive top heavy jetting too far beyond the weak foundation ? they say trees shoot as much in the root under ground , as in the branches above , and so doth true grace . o remember what was the perishing of the seed in the stony ground ; it lacked root , and why so ? but because it was stony . be willing the plough should go deep enough to humble thee for sin , and rend thy heart from sinne . the soul effectually brought out of the love of sin as sin , will never be through friends with it again . in a word , be serious to finde out the great spring that sets all thy wheels on motion in thy religious trade . do as men that would know how much they are worth , who set what they owe on one side , and what stock they have on the other ; and then when they have laid out enough to discharge all debts and engagements , what remaines to themselves they may call their own : thus do thou consider what thou standest engaged to , thy worldly credit , profit , slavish feare of god , and selfish desire of happinesse , and when thou hast allowed for all these , see then what remaines of thy feare of god , love to god , &c. if nothing , thou art nought ; if any , the lesse there be , the weaker christian thou art , and when thou comest to be tried in gods fire , thou wilt suffer losse of all the other , which as hay and stubble will be burnt up . sect . v. every soule clad with this armour of god shall stand and persevere : or thus , true grace can never be vanquish't . the christian is borne a conquerour , the gates of hell shall nor prevail against him . he that is borne of god overcometh the world , john . . mark , from whence the victory is dated , even from his birth . there is victory sowen in his new nature , even that seed of god , which will keep him from being swallowed up by sin or satan . as christ rose never to die more , so doth he raise soules from the grave of sin , never to come under the power of spiritual death more . these holy ones of god cannot see corruption . hence he that believes is said in the present tense to have eternal life . at the law that came foure hundred years after , could not make void the promise made to abraham , so nothing that intervenes can hinder the accomplishing of that promise of eternal life , which was given , and passed to christ in their behalf before the foundation of the world . if a saint could any way miscarry , and fall short of this eternal life , it must be from one of these three causes , . because god may forsake the christian , and withdraw his grace and help from him ; or , . because the believer may forsake god ; or lastly , because satan may pluck him out of the hands of god. a fourth i know not now none of these can be . first , god can never forsake the christian . some unadvised speeches have drop't from tempted soules , discovering some fears of gods casting them off ; but they have been confuted , and have eaten their words with shame , as we see in job and david . o what admirable security hath the great god given his children in this particular ! first , in promises . he hath said , i will never leave thee nor forsake thee . five negatives in that promise as so many seals to ratifie it to our faith , he assures us there never did or can so much as arise a repenting thought in his heart concerning the purposes of his love and special grace towards his children , rom. . . the gifts and calling of god are without repentance , even the believers sin against him , their froward carriage stirs not up thoughts of casting them off , but of reducing them ; for the iniquity of this covetousnesse i was wroth and smote him ; i hid me and was wroth , and he went on frowardly in the way of his heart ; i have seen his wayes and will heal them , isa . . , . the water of the saints failings , cast on the fire of gods love cannot quench it ; whom he loves he loves to the end . secondly , god to give further weight and credit to our unbelieving and mis-giving hearts , seals his promise with an oath . see , isa . . , . with everlasting kindnesse will i have mercy on thee , saith the lord thy redeemer ; this is as the waters of noah unto me : for as i have sworn that the waters of noah should not return over the earth , so have i sworn that i will not be wroth with thee . yea , he goes on and tells them , the monntaines shall depart , ( meaning at the end of the world , when the whole frame of the heavens and earth shall be dissolv'd ) but his kindnesse shall not depart , neither shall his covenant of peace be removed . now lest any should think this was some charter belonging to the jewes alone , we finde it , v. . setled on every servant of god as his portion : this is the heritage of the servants of the lord , and their righteousnesse is of me , saith the lord. and surely god that is so careful to make his childrens inheritance sure to them , will con them little thanks , who busie their wits to invalid and weaken his conveyances , yea , disprove his will ; if they had taken a bribe , they could not plead satans cause better . thirdly , in the actual fulfilling these promises , ( which he hath made to beleevers ) to christ their attourney . as god before the world began , gave a promise of eternal life to christ for them , so now hath he given actual possession of that glorious place to christ ( as their advocate and attourney ) where that eternal life shall be enjoyed by them ; for as he came upon our errand from heaven , so thither he returned again to take and hold possession of that inheritance , which god had of old promised , and he in one summe at his death had paid for . and now what ground of feare can there be in the believers heart , concerning . gods love standiog firme to him ; when he sees the whole covenant performed already to christ for him , whom god hath not only called to , sanctified for , and upheld in the great work he was to finish for us , but also justified in his resurrection and jayle-delivery , and received him into heaven , there to sit on the right hand of the majesty on high , by which he hath not only possession for us , but full power to give it unto all believers ? a second occasion of feare to the believer that he shall not persevere , may be taken from himself . he has many sad feares and tremblings of heart , that he shall at last forsake god : the journey is long to heaven , and his grace weak , o , saith he , is it not possible that this little grace should faile , and i fall short at last of glory ? now here there is such provision made in the covenant , as scatters this cloud also . first , the spirit of god is given on purpose to prevent this ; christ left his mother with john , but his saints with his spirit , to tutour and keep them that they should not lose themselves in their journey to heaven . o how sweet is that place , ezek. . . i will put my spirit in you , and cause you to walk in my statutes , and ye shall keep my judgements and do them . he doth not say they shall have his spirit , if they will walk in his statutes : no , his spirit shall cause them to do it . but may be thou art afraid thou mayest grieve him , and so he in anger leave thee , and thou perish for want of his help and counsel . answ . the spirit of god is indeed sensible of unkindnesse , and upon a saints sin , may withdraw in regard of present assistance , but never in regard of his care ; as a mother may let her froward childe go alone , till it get a knock , that may make it cry to be taken up again into her armes , but still her eye is on it that it shall not fall into mischief . the spirit withdrew from samson , and he fell into the philistines hands , and this makes him cry to god , and the spirit puts forth his strength in him again . thus here , indeed the office of the spirit is to abide for ever with the saints , iohn . . he shall send you another comforter , that he may abide for ever with you . secondly , it is one main businesse of christe intercession , to obtain of god perseverance for our weak graces . i have prayed , ( saith christ to peter ) that thy faith faile not . but was not that a particular priviledge granted to him , which may be denied to another ? o sirs , do we think that christs love looks a squint ? doth he pray for one childe more then another ? such feares and jealousies foolish children are ready to take up , and therefore christ prevents them , by bidding peter in the very next words . when thou art converted , strengthen thy brethren , luke . . that is , when thou feelest the efficacy and force of my prayer for thy faith , carry this good newes to them , that their hearts may be strengthened also ; and what strengthening had it been to them , if christ prayed not for them as well as peter ? does christ pray for us ? yea , doth he not live to pray for us ? o how can children of so many prayers , of such prayers perish ? the saints prayers have a mighty power . iacob wrestled and had power with god , this was his sword and bowe ( to allude to what he said of the parcel of ground he took , from the amorite , ) by which he got the victory and had power with god. this was the key with which elijah opened and shut heaven . and if the weak prayers of saints ( coming in his name ) have such credit in heaven , that with them they can go to gods treasure , and carry away as much as their armes of faith can hold ; o then , what prevalency has christs intercession , who is a son , an obedient son , that is come from finishing his great work on earth , and now prayes his father for nothing , but what he hath bid him ask , yea , for nothing but what he is before-hand with him for , and all this to a father that loves those he prays for as well as himselfe ? bid satan avaunt , say not thy weak faith shall perish , till thou hearest that christ hath left praying , or meets with a repulse . thirdly , let us see whether satan be able to pluck the christian away , and step betwixt him and home . i have had occasion to speak of this subject in another place , the lesse here shall serve . abundant provision is made against his assaults . the saint is wrap't up in the everlasting armes of almighty power , and what can a cursed devil do against god , who laid those chaines on him which he cannot shake off ? when he is able to pluck that dart of divine fury out of his own conscicnce which god hath fastened there , then let him think of such an enterprise as this . how can he overcome thee that cannot tempt thee but in gods appointed time ? and if god set satan his time to assault the christian whom he loves so dearly , surely it shall be when he shall be repulsed with greatest shame . vse away then with that doctrine , which saith , one may be a saint to day , and none to morrow ; now a peter , anon a judas ; o what unsavoury stuffe is this ! a principle it is that at once crosseth the main design of god in the gospel-covenant , reflects sadly on the honour of christ , and wounds the saints comfort to the heart . first , it is derogatory to gods design in the gospel-covenant , which we finde plainly to be this , that his children might be put into a state sure and safe from miscarrying at last , which by the first covenant man was not . see , rom. . . therefore it is of faith , that it might be of grace ; to the end the promise might be sure to all the seed . god on purpose because of the weaknesse of the first covenant through the mutable nature of man , makes a new covenant of a far different constitution and frame , not of works as that was , but of faith , and why ? the apostle tells us , that it might be sure to all the seed , that not one soule , who by faith should be adopted into abrahams family , and so become a childe of the promise , should faile of inheriting the blessing of the promise , which is eternal life ; called so , titus . . and all this because the promise is founded upon grace , that is , gods immutable good pleasure in christ , and not upon the variable and inconstant obedience of man as the first covenant was . but if a saint may finally fall , then is the promise no more sure in this covenant then it was in that , and so god should not have his end he propounds . secondly , it reflects sadly on christs honour , both as he is intrusted with the saints salvation , and also as he is interessed in it . first , as he is intrusted with the saints salvation . he tells us they are given him of his father for this very end , that he should give them eternal life , yea , that power which he hath over all flesh ; was given him to render him every way able to effect this one businesse , john . . he accepts the charge , ownes them as his sheep , knowes them every one , and promiseth , he will give them eternal life , they shall never perish , neither shall any pluck them out of his hand , john . , . now how well do they consult with christs honour , that say his sheepe may die in a ditch of final apostasy notwithstanding all this ? secondly , as he is interessed in the salvation of every saint . the life of his own glory is bound up in the eternal life of his saints . it s true , when adam fell god did save his stake , but how can christ who is so nearly united to every believing soul ? there was a league of friendship betwixt god and adam ; but no such union as here where christ and his saints make but one christ , for which his church is called christ , cor. . . as the body is one , and hath many members , and all the members of that one body being many , are one body , so is christ . christ and his members make one christ : now is it possible a piece of christ can be found at last-burning in hell ? can christ be a cripple christ ? can this member drop off and that ? 't is as possible that all , as any should ; and how can christ part with his mystical members and not with his glory ? doth not every member adde an ornament to the body , yea , an honour ? the church is called the fulnesse of him , eph. . . o how dishonourable is it to christ that we should think he shall want any of his fulnesse ? and how can the man be full and compleat that wants a member ? thirdly , it wounds the saints comfort to the heart , and layes their joy a bleeding . paul saith , he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did not dash the generous wine of gods word with the water of mans conceits no , he gave them pure gospel . truly , this principle of saints falling from grace gives a sad dash to the sweet wine of the promises ; the soul-reviving comfort that sparkles in them , ariseth from the sure conveyance with which they are in christ made over to believers to have and to hold for ever . hence called the sure mercies of david , acts . . mercies that shall never faile : this , this indeed is wine that makes glad the heart of a saint ; though he may be whipt in the house when he sins , yet he shall not be turned out of doores . as god promised in the type to davids seed , psal . . . neverthelesse , my loving kindnesse will i not utterly take from him ▪ nor suffer my faithfulnesse to faile ▪ and , v. . his seed shall endure for ever . could any thing separate the believer from the love of god in christ , this would be as a hole at the bottome of his cup to leak out all his joy , he might then feare every temptation or affliction he meets would slay him , and so the wickeds curse would be the saints portion . his life would ever hang in doubt , before him , and the fearful expectation of his final miscarriage , which he sees may befall him , would eat up the joy of his present hope . now how contrary such a frame of heart is to the spirit of adoption , and full assurance of hope , which the grace of the new covenant gives , he that runs may reade in the word . vse this truth prepares a sovereign cordial to restore the fainting spirits of weak believers , who are surprised with many feares , concerning their persevering and holding out to the end of their warfare . be of good cheer , poor soule ; god hath given christ the life of every soule within the ark of his covenant . your eternal safety is provided for ; whom he loves he loves to the end , j●h . . . hath he made thee willing in the day of his power to march under his banner , and espouse his quarrel against sin and hell ? the same power that overcame thy rebellious heart to himself , will overcome all thy enemies within and without for thee ; say not thou art a bruised reed ; with this he will break satans head , and not cease till he hath brought forth judgement into compleat victory in thy soule . he that can make a few wounded men rise up and take a strong city , can make a wounded spirit triumph over sin and devils . the ark stood in the midst of jordan , till the whole camp of israel was safely got over into canaan , josh . . and so doth the covenant ( which the ark did but typifie ; ) yea , christ , covenant and all stand to secure the saints a safe passage to heaven . if but one believer drownes , the covenant must drown with him . christ and the saint are put together as co-heires of the same inheritance , rom. . . if children , then heires , heirs of god , and joynt-heirs with christ. we cannot dispute against one , but we question the firmnesse of the others title . when you heare christ is turn'd out of heaven , or himself to be willing to sell his inheritance there , then , poore christian , feare thy coming thither and not till then . co-heires cannot sell the inheritance except both give up their right , which christ will never do nor suffer thee . vse thirdly , this truth calls for a word or two of caution . though there is no feare of a saints salling from grace , yet there is great danger of others falling from the top of this comfortable doctrine into a carelesse security , and presumptuous boldnesse ; and therefore a battlement is very necessary , that from it we may with safety to our soules , stand and view the pleasant prospect this truth presents to our eye . that flower from which the bee sucks honey , the spider draws poison . that which is a restorative to the saints grace , proves an incentive to the lust of a wicked man. what paul said of the law , we may truly of the gospel : sin taking occasion from the grace of the gospel , and the sweet promises thereof , deceives the carnal heart , and works in him all manner of wickednesse . indeed sin seldome grows so rank any where , as in those who water its roots with the grace of the gospel . two wayes this doctrine may be abused . first , into a neglect of duty . secondly , into a liberty to sin . take heed of both . first , beware of falling into a neglect of duty upon this score ; if a christian , thou canst not fall away from grace . take for an antidote against this three particulars . first , there are other arguments to invite , yea , that will constrain thee to a constant vigourous performing of duty , though the feare of falling away should not come in , or else thou art not a christian ; what ? nothing make the childe diligent about his fathers businesse , but feare of being disinherited and turned out of doors ? there is sure some better motive to duty in a saints heart , or else religion is a melancholy work . speak for your selves , o ye saints , is self-preservation all you pray for , and heare for ? should a messenger come from heaven , and tell you heaven were yours , would this make you give over your spiritual trade and not care whether you had any more acquaintance with god till you came thither ? o how harsh doth this sound in your eares ! there are such principles engraven in the christians bosome , that will not suffer a strangenesse long to grow betwixt god and him . he is under the law of a new life , which carries him naturally to desire communion with god , as the childe doth to see the face of his deare father , and every duty is a mount wherein god presents himself to be seen and enjoyed by the christian . secondly , to neglect duty upon such a perswasion , is contrary to christs practice and counsel . first , his practice . though christ never doubted of his fathers love , nor questioned the happy issue of all his temptations , agonies and sufferings ; yet he prayes , and prayes again more earnestly , luke . . secondly , his counsel and command . he told peter , that satan had begg'd leave to have them to sift them . but withal he comforts him ( who was to be hardest put to it ) with this , but i have prayed for thee that thy faith faile not . sure our saviour by this provision made for him and the rest , means to save them a labour that they need not watch or pray . no such matter : after this , as you may see , v. . he calls them up to duty , pray that ye enter not into temptation . christs praying for them was to strengthen their faith , when they should themselves pray for the same mercy ; not to nourish their sloth that they needed not to pray . christs prayers in heaven for his saints are all heard already : but the returne of them is reserved to be enclosed in the answer god sends to their own prayers the christian cannot in faith expect to receive the mercies christ prayes for in heaven , so long as he lives in the neglect of his duty on earth . they stand ready against he shall call for them by the prayer of faith , and if they be not worth sending this messenger to heaven , truly they are worth little . thirdly , consider that although the christian be secured from a total and final apostasy , yet he may fall sadly to the bruising of his conscience , enfeebling his grace , and reproach of the gospel , which sure are enough to keep the christian upon his watch ; and the more , because ordinarily the saints back-slidings , begin in their duties . as it is with tradesmen in the world , they first grow carelesse of their businesse , often out of their shop , and then they go behinde-hand in their estates : so here , first remisse in a duty , and then fall into a decay of their graces and comforts , yea , sometimes into wayes that are scandalous . a stuffe loseth its glosse before it weares : the christian , the lustre of his grace in the lively exercise of duty , and then the strength of it . secondly , take heed of abusing this doctrine unto a liberty to sin ; shall we sin because grace abounds ? grow loose , because we have god fast bound in his promise ? god forbid , none but a devil would teach us this logick . it was a great height of sin those wretched jewes came to , who could quaffe and carouse it while death look't in upon them at the windows ; let us eat and drink for tomorrow we shall die . they discovered their atheisme therein . but what a prodigious stature in sin must that man be grown to , that can sin under the protection of the promise , and draw his encouragement to sin from the everlasting love of god ? let us eat and drink , for we are sure to live and be saved . grace cannot dwell in that heart , which drawes such a cursed conclusion from the premisses of gods grace . the saints have not so learn't christ . the inference the apostle makes from the sweet priviledges we enjoy in the covenant of grace , is not to wallow in sin ; but having these promises , to cleanse our selves from all filthinesse of flesh and spirit , cor. . . 't is the nature of faith , ( the grace that trades with promises ) to purifie the heart . now the more certain report faith brings of gods love from the promise to the soule , the mote it purifies the heart , because love by which faith works , is thereby more inflamed to god ; and if once this affection takes fire , the room becomes too hot for sin to stay there . sect . vi. the fourth note and last is , that it will abundantly recompence all the hardship and trouble the christian endures in this war against sin and satan , that he shall be able when the war is ended to stand . in mans wars all do not get by them that fight in them ; the gaines of these are commonly put into a few pockets . the common souldiers endure most of the hardship , but go away with little of the profit ; they fight to make a few that are great yet greater , and are many times themselves turn'd off at last , with what will hardly pay for the cure of their wounds , or keep them from starving in a poor hospital . but in this war there is none loseth , but he that runs away . a glorious reward there is for every faithful souldier in christs camp , and that is wrapt up in this phrase , having done all to stand . now in this place , to stand imports three things , which laid together will clear the point . first , to stand in this place , is to stand conquerours . an army when conquered , is said to fall before their enemy , and the conquerour to stand . every christian shall at the end of the war stand a conquerour over his vanquish't lusts , and satan that headed them . many a sweet victory the christian hath here over satan ; but ( alas ! ) the joy of these conquests is again interrupted with fresh alarms from his rallied enemy . one day he hath the better , and may be the next he is put to the hazard of another battel , much ado he hath to keep what he hath got : yea , his very victories are such as send him bleeding out of the field : though he repulses the temptation at last , yet the wounds his conscience gets in the fight , do overcast the glory of the victory . 't is seldome the christian comes off without some sad complaint of the treachery of his own heart , which had like to have lost the day , and betrayed him into his enemies hand : but for thy eternal comfort . know ( poor christian ) there is a blessed day coming , which shall make a full and final decision of the quarrel betwixt thee and satan : thou shalt see this enemies camp quite broke up , not a weapon left in his hand to lift up against thee . thou shalt tread upon his high places , from which he hath made so many shots at thee . thou shalt see them all dismantled and demolished , till there be not left standing any one corruption in thy bosome , for a devil to hide and harbour himself in . satan , at whose approach thou hast so trembled , shall then be subdued under thy feet : he that hath so oft bid thee bow down , that he might go over thy soule and trample upon all thy glory , shall now have his neck laid to be trodden on by thee . were there nothing else to be expected as the fruits of our watching and praying , weeping & mourning , severe duties of mortification and self-denial , with whatever else our christian warfare puts us upon but this ; our labour sure would not be in vain in the lord. yea , blessed watching and praying , happy tears and wounds we meet with in this war ; may they out at last end in a full and eternal victory over sin and satan . bondage is one of the worst of evils . the baser an enemy is , the more abhorred by noble spirits . saul feared to fail into the hands of the uncircumcised philistines , and to be abused by their scornes and reproaches more then a bloody death . who baser then satan ? what viler tyrant then sin ? glorious then will the day be , wherein we shall praise god for delivering us out of the hands of all our sins , and from the hand of satan . but dismal to you ( sinners ) who at the same time wherein you shall see the saints stand with crowns of victory on their heads , must like fettered captives be dragg'd to hells dungeon , there to have your eare bored unto an eternal bondage under your lusts . and what more miserable sentence can god himself passe upon you ? here sin is pleasure , there it will be your torment . here a sweet bit and goes down glib , but there it will stick in your throats . here you have suitable provision to entertain your lusts withal : palaces for pride to dwell and strut her self in : delicious fare for your wanton palates : houses , and lands , with coffers of silver and gold for your covetous hearts , by their self-pleasing thoughts to sit brooding upon : but you will finde none of these there ; hell is a barren place , nothing grows in that land of darknesse to solace and recreate the sinners minds . you shal have your lusts , but want the food they long for . o what a torment must that needs be , to have a soul sharp set , even to a ravenous hunger after sin ; but chain'd up where it can come at nothing it would have to satisfie its lost : for a proud wretch , that could wish he might dominere over all the world , yea , over god himself if he would let him , to be kept down in such a dungeon , as hell is , o how it will cut ! for the malicious sinner , whose heart swells with rancour against god and his saints , that he could pluck them out of gods bosome , yea , god out of his throne if he had power , to finde his hands so manacled , that he can do nothing against them he so hates : o how this will torment ! speak , o you saints , whose partial victory over sin at present is so sweet to you , that you would choose a thousand deaths , sooner then return to your old bondage under your lusts : how glorious then is that day in your eye , when this shall be compleated in a full and eternal conquest , never to have any thing to do more with sin or satan . secondly , to stand , is here to stand justified and acquitted at the great day of judgement . the phrase is frequent in scripture , which sets out the solemn discharge they shall have then , by standing in judgement , psal . . . the wicked shall not stand in the judgement ; that is , they shall not be justified , psal . . . if thou , lord , shouldest mark iniquity , o lord , who shall stand ? that is , who shall be discharged ? the great god , upon whose errand we come into the world , hath appointed a day wherein he will judge the world by jesus christ ; a solemn day it will be , when all that ever , lived on earth , high and low , good and bad , shall meet in one assembly to make their personal appearance before christ , and from his mouth to receive their eternal doom , who shall in his majestick robes of glory ascend the awful seat of judicature , attended with his illustrious traine and guard of angels about him , as so many officers ready to execute and perform his pleasure according to the definitive sentence that he shall pronounce ; either to conduct those blessed ones whom he shall justifie into his glorious kingdome , or binde them hand and foot to be cast into hells unquenchable flames whom he shall condemn . i do not wonder that pauls sermon on this subject , did make an earth-quake in felix his conscience : but rather that any should be so far gone in a lethargy , and dedolent numbnesse of conscience , as the thought of this day cannot recover them to their sense and feeling . o sirs , do you not vote them happy men and women that shall speed well on this day ? are not your thoughts enquiring who those blessed soules are , which shall be acquitted by the lively voice of christ the judge ? you need not ascend to search the rolls of election in heaven , here you may know they are such as fight the lords battels on earth against satan , in the lords armour , and that to the end of their lives . these having done all shall stand in judgement . and were it but at a mans bar , some court-martial , where a souldier stood upon trial for his life , either to be condemned as a traitour to his prince , or clear'd as faithful in his trust . o how such a one would listen to heare how it would go with him , and be overjoyed when the judge pronounces him innocent ! well may such be bid to fall down on their knees , thank god and the judge that have saved their lives ; how much more ravishing will the sweet voice of christ be in the saints eares , when he shall in the face of men and angels make publike declaration of their righteousnesse ? o how confounded will satan then be , who was their accuser to god and their own consciences also , ever threatening them with the terrour of that day ! how blank will the wicked world be , to see the dirt that they had throwen by their calumnies and lying reports on the saints faces , wiped off with christs own hand ; they from christs mouth to be justified as sincere , whom they had call'd hypocrites ! will not this , o ye saints , be enough for all the scorne you were laden with from the world , and conflict you endured with the prince of the world ? but this is not all . therefore thirdly , to stand , doth here also ( as the complement of their reward ) denote the saints standing in heavens glory . princes when they would reward any of their subjects , that in their wars have done eminent service to the crown , ( as the utmost they can do for them ) do prefer them to court , there to enjoy their princely favour , and stand in some place of honourable service before them continually . solomon sets it out as the greatest reward of faithful subjects to stand before kings . heaven is the royal city where the great god keeps his court. the happiness of glorious angels is to stand there before god. i am gabriel that stand in the presence of god , luke . . that is , i am one of those heavenly spirits who wait on the great god , and stand before his face , as courtiers do about their prince . now such honour shall every faithful soul have . thus saith the lord of hostes , if thou wilt walk in my wayes , and if thou wilt keep my charge , i will give thee places to walk , among these that stand by , zech. . . he alludes to the temple , which had rooms joyning to it for the priests that waited on the lord in his holy service there . or to courtiers , that have stately galleries and lodgings becoming their place at court allowed them in the kings palace they wait upon . thus all the saints , ( whose representative joshua was ) shall after they have kept the lords charge in a short lifes service on earth , be called up to stand before god in heaven , where with angels they shall have their galleries , and mansions of glory also . o happy they who shall stand before the lord in glory ! the greatest peeres of a realme ( such as earles , marquesses and dukes are ) count it greater honour to stand before their king , though bare-headed and oft upon the knee , then to live in the countrey , where all bow and stand bare to them ; yea , let but their prince forbid them coming to court , and 't is not their great estates or respect they have where they live will content them . 't is better to wait in heaven then to reign on earth . 't is sweet standing before the lord here in an ordinance , one day in the worship of god is better then many elsewhere ; o what then is it to stand before god in glory ! if the saints spikenard sendeth forth so sweet a smell , while the king sits at his table here in a sermon or sacrament : o then what joy must needs flow from their near attendance on him , as he sits at his table in heaven , which when god first made , it was intended by him to be that chamber of presence , in which he would present himself to be seen of , and enjoyed by his saints in all his glory . i know nothing would have a more powerful , yea , universal operation upon a saints spirit , then the frequent and spiritual consideration of that blisseful state in heaven , which shall at last crown all their sad conflicts here on earth . none like this sword to cut the very sinews of temptation , and behead those lusts , which defie and out-brave whole troops of other arguments . it is almost impossible to sin with lively thoughts and hopes of that glory . 't is when the thoughts of heaven are long out of the christians sight , and he knows not what is become of his hopes to that glorious place , that he begins to set up some idol , ( as israel the calfe in moses his absence ) which he may dance before . but let heaven come in sight , and the christians heart will be well-warm'd with the thoughts of it , and you may as soon perswade a king to throw his royal diademe into a sink , and wallow with his robes in a kennel , as a saint to sin with the expectation of heavens glory . sin is a devils work , not a saints , who is a peer of heaven , and waits every houre for the writ , that shall call him to stand with angels and glorified saints before the throne of god. this would cheer the christians heart , and confirme him when the fight is hottest , and the bullets flie thickest from men and devils , to think , 't is heaven all this is for , where it 's worth having a place , though we go through fire and water to it . 't is before the lord , ( said david to scoffing michal ) that chose me , before thy father and all his house , therefore i will play before the lord , and i will yet be more vile then thus . sam. . . thus , christian , wouldest thou throw off the vipers of reproaches , which from the fire of the wickeds malice flie upon thee ; 't is for god that i pray , hear , mortifie my lust , deny my self of my carnal sports , profits and pleasures , that god who hath passed by kings and princes , to choose me a poor wretch to stand before him in glory ; therefore i will be yet more vile then thus . o sirs , were there not another world to enjoy god in , yet should we not while we have our being serve our maker ? the heavens and the earth obey his law , that are capable of no reward for doing his will. quench hell , burn heaven , ( said a holy man ) yet i will love and feare my god ; how much more when everlasting armes of mercy stand ready stretch't to carry you assoon as the fight is over into the blisseful presence of god. you have servants of your own so ingenuous and observant , that can follow your work hard abroad in all weathers ; and may they but when they come home , weary and hungry at night , obtain a kinde look from you , and some tender care over them , they are very thankful . yea , saith one , ( to shame the sluggish christian ) how many hundred miles will the poor spaniel run after his master in a journey , who gets nothing but a few crumbs , or a bone from his masters trencher ? in a word , which is more , the devils slaves , what will they not do and venture at his command , who hath not so much to give them , as you to your dog , not a crust , not a drop of water to cool their tongue ? and shall not the joy of heaven which is set before the christian , into which he shall assuredly enter , make him run his race , endure a short scuffle of temptation and affliction ? yea sure , and make him reckon also that these are not worthy to be compared with the glory which shall be revealed in him . finis . books lately printed by ralph smith . master dicksons exposition on the whole book of psalmes , in three books , second edition . mr. hutcheson on all the twelve small prophets , in three volumns . mr. cottons exposition on ecclesiastes . dr. spurstowe , of the nature , preciousnesse , and usefulnesse of gospel-promises . mr. rutherford on the covenant of grace , are to be sold by ralph smith . also mr. bailies appendix to the hebrew grammer . an alphabetical table . a. ability . abilities of minde and body not to be gloried in . accuser . satan an accuser . how to know his accusations from the rebukes of gods spirit . affliction . affliction , a season satan chooseth to tempt in . the day of affliction an evil day . how affliction is evil , and how not . afflictions discover the naughtinesse of the heart . wicked men the worse for afflictions . almighty . almightinesse given as the finest hold-fast for faith in straits . no easy matter to oppose almighty power against sense and reason . god very tender of the honour of this attribute . , a five-fold engagement on gods almighty power for his saints help . , , answer . how we put a stop to gods answers of prayer , how not . , apostasie . the apostasie of false christians must not discourage weake saints . lamentation for the apostasie of these times . the root of final apostasie , is the want of a through change upon the heart . armour . what meant by armour . the saints armour must be divine in institution . the slighty armour used by papists and carnal protestants . our armour must be of divine constitution . how to try our armour whether of god or not . the necessity of armour , for every faculty and sense , and why . assurance . assurance lost by declining . attribute . those attributes of god , which comfort saints , speak terrour to the wicked . b. boldnesse . the wickeds boldnesse , and saints cowardise alike uncomely . c. christ . what a prince christ is to his subjects . covenant-relation with christ ; see covenant-relation . christian course . vprightnesse in our christian course , a comfort in the evil day . church . a cordial to our fainting faith for the afflicted church . , comfort . the saints comfort ebbs or flows , as he believes or questions his interest in the power of god. conflict . a soules conflict with sin , an evidence of grace . conquer , conquest . saints when most tempted , cannot be conquered . the saints conquest at last makes amends for all . conscience sins against rebukes of conscience very dangerous . contention . the contention of saint with saint . the evil of it . conversation . the vanity of pretending to grace without a holy conversation discovered . converts . the advantage satan hath on new converts . conversion . not necessary to know the time of conversion . covenant . gods covenant sure . covenant-relation with christ . how to get into covenant-relation with christ . courage . courage necessary in a saint . the want of this , one cause of apostasie . corruption . how to improve gods power when corruption is too strong for us . o cunning. the folly of thinking to be too cunning for the devil , and who do . curse . the curse that lies on the devil and his cause . this the cause why he prevailes not over saints . ib. d. darknesse . sin called darknesse , and why . day , see evil . death . the houre of death , an houre of temptation . death to be thought of . , decay . grace subject to decay . declining . saints subject to decline in grace . and to take care to recover . ib. the wrong a declining christian doth to god. to his brethren . ib. to himself . how to know whether grace be declining . , how to recover declining grace . , degrees . further degrees of grace denied , that saints may stir up what they have . despair . temptation to despair , from defects of humiliation . devil . the devils nature spiritual . and what a dreadful enemy he is . distrust . to distrust gods willingnesse lames faith , to distrust his power kills it . doctrine . strange doctrine , not hastily to be embraced . doing . doing required of christians . duty . when duty too great for us , we should not run from it , but by faith lay it on god. how we do the duties god appoints , not as he hath appointed , in three particulars . three rules to know whether we eye god in a duty or not . satan cavils at the saints duties . constant and diligent performance of duty , required of christians notwithstanding they be sure never to fall away . thoughts of heavens glory should quicken to duty . e. earth , earthly . many professe heaven , and practise earth . earthly things to be improved for an heavenly end . to be pursued with an holy indifferency . how to keep earthly things . arguments to call men off from earthly things to heavenly . earthly things are uncertain . election . satan pusles saints about their election . how to evade his sophistry therin . endeavours . god accepts weake endeavours with sincerity , as full obedience . envy . envy of others gifts , how to get victory over it . the evil of envying gifts of others in three particulars . enemy . satans policy to make god and the saints enemies . how god defeats him therein ib. errour . errour indulgent to the flesh . three lusts from whence most errours spring , carnal reason , pride and fleshly liberty . satan labours to corrupt the saints with errour . his design therein . what need christians have , especially in this age , to watch against errour . foure preservatives against errour . evidence . old evidences for our spiritual state , carefully to be kept . what to do when they are out of the way . evil day . how afflictions are called an evil day . the evil day to be thought of and provided for . , , how to provide for the evil day . , vprightnesse in a christian course a comfort in the evil day . exercise . why we ought to keep grace in exercise . , grace must be exercis'd or sinwil . expectation . the expectation of believers shall never be disappointed . f. fall. saints falls end in the advance of their grace . gods love to saints after their fals , no encouragement to sin , and why . , &c. why god communicates his love to such . final falling away . this doctrine of the saints final falling away , crosseth gods designe in the gospel , reflects on christs honour wounds the saints comfort . , &c. faith. satan in tempting strikes at the faith . how he is disappointed . ib. feare . feare makes uncapable of counsel . of distrustful feares , how we shall bear affliction . satans policie in them . three considerations to quiet the heart tempted with them . ib. the sin of fearing man , because flesh . how we may come not to feare flesh . a soveraign cordial to weak believers , against feare of not holding out to the end . flesh . why sin is called flesh . we conflict not with flesh singly but back't by satan . ib. best policy to disarme our flesh , before satan comes . man is flesh . we must not be proud of flesh . nor trust in man because flesh . nor feare flesh . g. grace . gifts are ornaments , but grace is armour . grace , how it depends on god , and why . , grace left weak , that supporting power may be great . better no grace then counterfeit , in two respects . the concatenation of graces , where the whole chaine , in pet. . , . is drawn out . , grace to be exercised . , grace in the saints lives not endured by those that like a profession . when a soul is proud of his grace . 't is no excuse that its grace we are proud of . grace not to be rested on for our acceptance with god. resting on grace hinders its thriving . and hinders the soules comfort . grace subject to decline . see decline . without true grace , no perseverance . where true grace is , that soule shall persevere . gifts . the variety of the gifts of the spirit . a double evil of pride in gifts . ib. great gifts without grace yield no solid comfort . saints not to be troubled at the meannesse of their gifts . reasons against pride of gifts . wherein it discovers it self . glory . see heaven . gospel . the reason of satans spight against the gospel . government . see rule . h. heare . people should not be weary of hearing the same truthes often . heart . the more of the heart in a sin , the greater the sin . no sins more made of then heart sins . the root of final apostasie , want of a through change of the heart . afflictions discover the naughtinesse of the heart . heaven . heavenly . the saints wrestling life should make him long for heaven . no easie matter to get heaven , and why . , satans designe to plunder the christian of what is heavenly . how the christian is heavenly . a check to men for refusing heaven . they are the devils agents that hinder from what is heavenly . trials whether we are heavenly . to be with god in heaven the highest preferment . thoughts of heaven , how profitable . heresie . heresie why rank't among the deeds of the flesh . holinesse . holinesse in a saint , awful to the wicked . hopes . false hopes very dangerous . humble . humility . saints dependance on god , a ground of humility . to be humble , when most afflicted , necessary . two particulars discover whether we be so or not . ib. satans arguments to prove a soul not humbled . the fallacy of them . i. ignorance . ignorance enslaves a soul to satan . it lets sin in by troops . locks them up in the heart . ib. shuts out the means of recovery . the misery of an ignorant state . instrument . why satan chooseth to tempt by instruments . foure sorts of instruments he useth to seduce others . , day of judgement . the day of judgement , a day of justification to the godly . justification . ignorance in the doctrine of justification , the cause of long troubles of conscience . k. knowledge . how the knowledge of a natural man differs from a saints . what is required to get divine knowledge . , three things to be observed in our search after knowledge . l. lazy . against lazy preachers . light. sinners hate the light . love. saints the object of gods love in a threefold respect . , the best way to quench our love to the creature , is to set it on christ . satan ambitious to tempt after manifestations of gods love , and why . why god communicates his love to saints after their falls . saints love to christ advanced by their temptations . how this comes to passe . gods love to the soul , sometimes an occasion of pride . saints should watch against this . how to prevent it . ib. m. man man is flesh . why seeing his better part is a spirit , is he called flesh . man not to be trusted in . memory . how to remember what we hear . ministers . ministers duty towards the ignorant . four wayes they may be guilty of their peoples ignorance . ministery . ministery of the word , the means to get knowledge . motions . satan annoyes saints with sinful motions . saints should resist thsee motions for three reasons . helps against them . ● o. obedience . obedience strong or weak , as our faith is on the power of god. weak endeavours with sincerity , accepted by god as full obedience . old-age . the misery of old-age , yoked with ignorance . p. parents . parents duty to instruct their children , and why . , parts . what fooles men of the greatest parts are without grace . perfection . perfection of grace to be prest after and why . , how god confutes those that dream of perfection here , &c. persecute . when wicked men persecute us , we should pity them , and save our wrath for the devil . perseverance . see falling away . perseverance necessary . how to persevere in our christian course against all opposition . without true grace no perseverance . where true grace is , that soul shall persevere . the doctrine of perseverance , not to be abused . pity . god's pity to the fraile nature of his children , in three particulars . pleasure . the sinners pleasures but short . policy . sinful policy thrives not with saints . it makes men like the devil . poverty . not poverty , but ignorance makes miserable . power . satans power discovered in five particulars . saints not to be dismayed at his power , and that for three reasons . , prayer . prayer sometimes answered , when it is not perceiv'd , and in what cases this is . , preach . what truthes are to be preached often . against lazy preachers . preferment . to stand before god in heaven , the highest preferment . prevent . god to be admired for preventing mercy . pride . pride makes use of good and evil to draw her chariot . pride double , carnal and spiritual . the saint commonly in most danger of the latter , and why . pride of gifts . see gifts . pride of grace . see grace . a mannerly pride , how it hinders from christ . , it hinders from peace . a self-applauding pride , what it is , and the evil of it . pride of priviledges what . prince . satan a great prince . how he obtained it . trialls whether christ or satan be our prince . , the blessednesse of those that have christ to be their prince . see christ . prison . how paul spent his time in prison . profession . heaven not won by good words and a faire profession . profit . how to profit by the word . , promise . the end of the promises , to give security to the saints faith . not to endeavour an establish't faith on them , is to undervalue them . ib. in claiming the benefit of the promise , we must keep close to the condition . when absolute promises stand the soul in great stead . protection . an unregenerate soule cannot claim gods protection . providence . dark providences used by satan to trouble saints . q. question . satan pusles the christian with nice questions . r. reserve . satan hath his reserves to fall on , when former temptations are beaten back . retreat . satans politick retreats . rich. rich men poore with knowledge . rule . the time when satan rules . the place where . the subjects whom he rules . now to get from under satans rule . his policy to keep sinners under his rule . s. satan . the reason why satans conquests are so great . of satans rule . of satans wiles . see wiles . scripture . obscure scriptures most mused on by tempted soules . satans policie therein , and what is to be done . security . the danger of security . sense . affliction grievous to sense . sincerity . sincerity a comfort in the evil day . sinne. in troubles of conscience for the greatnesse of sinne , what to do . satan hath a strange art in aggravating the saints sins . how he fathers his own sin upon the christian . satans method to tempt to sin , before he troubles for sinne . why sin is call'd flesh . the state of sin a state of misery . the devils design in tempting to sin , an argument to hate it . sin hardens the heart . sins against rebukes of conscience very grievous . we must not take liberty to sin , because ( if true christians ) we shall not fall away . sinner . the sinner and satan friends when they seem to fight . every sinner under satans rule . the sinner an unserviceable creature . singularity . how it is necessary in the saints . sloth . the difficulty of recovering a soule out of spiritual sloth . solicitour . christ in heaven the saints solicitour , and his faithfulnesse therein . , spiritual . of spiritual sins , and how satan annoyes the saints with them . how to know our spiritual state . stability . the stability of the saints , not from their grace , but from god reinforcing their grace . strength . a christians strength in god , not in himself . god takes it kindly we will make use of his strength . lesse assisting strength given to advance accepting grace . the sweetnesse of being at gods finding for assisting and comforting strength . a christian when foiled , stronger then another , when a seeming conquerour over the same temptation in two respects . , subtilty . satans subtilty in drawing to sin . suffering . no reason to be proud of our suffering for god. t. tempt . temptation . satan chooseth the best season to tempt . how the presence of the object gives force to the temptation . satans subtilty in tempting . his approaches in tempting are gradual : the same sin satan tempts to , purged by the temptation . satan in tempting one saint , hath a designe against others . how god disappoints him . , why god suffers his saints to be tempted . temptation to one sin , god orders to prevent another . thoughts . how thoughts good for the matter , may be sinful . trouble . satan the troubler of the saints for sin . troublers of the saints , thereby prove themselves satans children . foure wayes wicked men may trouble the saints spirits . the mercy of being kept out of satans hands as a troubler . it s dangerous in temptation to keep our troubles secret . the saints troubles but short . the christians life in this world full of trouble . trust . to trust god when he withdraws , yea , frowns very hard . the evil of trusting to the strength of grace . , u. unregenerate . unregeneracy a state of ignorance . unthankfulnesse . unthankfulnesse for what we have , hinders our receiving what we would have . uprightnesse . see sincerity . w. waiting . waiting on god under discoucouragements a signe of strong grace . such are assured to speed well at last . , war. how hard to war with bosome-sins . . weak . encouragements to the weake in grace to presse for more . weak endeavours with sincerity , accepted by god through christ as full obedience . a cordial to weake believers . wicked , wickednesse . the attempts of the wicked against the saints are folly , and why . wicked men trouble the saints . the devils wickednesse . the wickednesse of mans nature . wicked men the worse for affliction . wiles . christians should labour to know satans wiles . how we may know them . ib. wisdome . the wisdome of god in baffling satan . great wisdome to provide for the evil day . word . how to profit by the word . , wrath. the devil is in the wrath of wicked men . wrestling . the saints life is a wrestling . it s dangerous wrestling with god. how sinners wrestle against the spirit . , how against providence in two particulars . , several sorts that wrestle against sin , but not lawfully . , how we are to wrestle against sin . y. youth . youth the best time to get knowledge . finis . notes, typically marginal, from the original text notes for div a -e tim. . notes for div a -e doct. gen. ● judg. . v. , . joh. . . sam. . . job . . heb. . doct. john . rom. . ps . . . act . . isa . . . rom. . doct. mat. . . doct. zech. . psal . . observ . observ . jer. . . gen. . . jude . pet. . . tit. . . eph. . . vse heb. . acts . . ioh. . . rom. . vse . doct. thes . . , . pet. . luke . ps . . pet. . . doct. ezek. . , , . sam . sam. . ▪ mat. , pro. . deut. . . numb . , . numb . , . cor. . . answ . . pro. . cor. . chro. . acts . . zech. . . acts . co. . joh. . sam. . deut. . . psal . . answ . . joh. . ps . . . kings . . rom. . rom. . . rom. . heb. . . judg. . doct. cor. . jam. . . pe●s . . isa . . . ps . . . isa . . . joh. . . sam. . doct. acts . ezek. . . isa . . . * mic. . heb . ● . vse . doct. mal. . . sam. . . isa . . . tit. . cor. . . . doct. . vse . mat. . . i●… . . . heb. . , . heb. . . phil. . . heb. . . luke . doct. . job . prov. . , , . doct. . heb. . . vse job . . sam. . . vse . job . . luke . * see , dr. gouge o● the place . doct. gen. . , . doct. ezek. . doct. heb. . jud. . . dan. . , . doct. . doct. . rom. . . vse doct. . vse . doct. . heb. . . cor. . jer. . . lev. . dan. . cant. . an answer to an anonimous pamphleteer, who impugns the doctrine contain'd in st. athanasius his creed by j. savage gent. savage, j. (john), - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an answer to an anonimous pamphleteer, who impugns the doctrine contain'd in st. athanasius his creed by j. savage gent. savage, j. (john), - . p. printed for b.e. ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng athanasian creed. christianity. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion an answer to an anonimous pamphleteer , who impugns the doctrine contain'd in st. athanasius his creed . by i. savage gent. licens'd march the th . . / . z. isham . london , printed for b. e. and are to be sold by r. baldwin in the old-baily . m dc xc . an answer to an anonimous pamphleteer , &c. a paper fell late into my hands , which upon perusual , i found to be an invective against the person of st. athanasius , and the author of it a professed enemy to those mysteries contain'd in his creed , which he impugns ; and fearing lest this should prove a stumbling-block to some of the illiterate vulgar , to see the chief mysteries of christianity , to be so openly attack'd by one who denies the trinity , the incarnation of the divine word , and the divinity of christ ; and yet asserts the scriptures , the old and new testament , to be the word of god : i resolved to answer the arguments of this deist , which i here undertake . and because this author hath involved himself in obscurity and confusion , i shall endeavour by some previous observations , to clear the way to this discourse in a matter so difficult and nice , and so remote from sense ; by this means not to confound the reader , but to render the discourse so clear and conspicuous , as the nature of these sublime mysteries are capable of ; where i shall wave those indignities and aspersions which this author casts upon the person of st. athanasius , leaving this to the learned historians , and confine my self wholly to the scope of such dogmatical principles as he endeavours to subvert . my first observation is the nature of the mystery of the sacred trinity , wherein all orthodox christians hold as an article of faith , one only god , and three divine persons , ( viz. ) the father , son , and holy ghost , by a real identity between the divine nature , and the personality of these three persons , so that the divinity or god-head is singular , and indivisible ; but the personalities are really distinct from each other , and yet really identified with the divine essence , so that all together make unum-summum ens , as the council of lateran terms it . a second observation is , that there are three manners of speaking in this sacred mystery , which ought strictly to be observ'd . i. some expressions are absolute , as the god-head , the divine essence , or divinity , with its concommitant attributes , where no mention is made of the divine relations , nor of number . ii. there is another manner of speaking , by notional terms , as the divines call them ; such are the paternity , the filiation , the passion , spiration , all in abstracto , which are always to be understood with relation to each other , and constitute number . iii. a third way of speaking is , when such words are used as signify the divine nature contracted with the personalities , or notional predicates , as the father , the son , the holy ghost , where relations and number are to be admitted . a third observation is drawn from the two former , that all the absolute perfections which are in the father , are also in the son , and in the holy ghost ; not in equality , for where there is equality , there is also a relation between the perfections that are equal , but the self same numerical and individual perfections which are absolute predicates of the divinity , are in all and every one of the persons , per communicationem idiomatum . the reason is , because all the three personalities are identify'd with the divine nature , which is the root of all the absolute perfections of the divinity ; so these absolute perfections are also really identify'd with all and every one of the divine persons , according to that receiv'd axiom of the divines ; omnia dedit pater filio praeter esse patrem , so that the father gave the son even the fecundity of active spiration , whatsoever the geeeks in vain object against it , as i shall make it more largely appear in a treatise of the trinity , which i intend shortly to put forth . and so i proceed to answer the ill grounded allegations of this deist or atheist , against the orthodox doctrine of the church . his first attempt is against that saying of athanasius , neither confounding the persons , nor dividing the substance , for there is one person of the father , another of the son , another of the holy ghost ; but the godhead of the father , and of the son and holy ghost is all one . on these words he thus passeth his censure : plainly as if a man should say , peter , james , and john , being three persons , are one man , and one man is these three distinct persons , peter , james and john. a very learned observation ; he compares three distinct humane persons , having three distinct humane natures , with the three divine persons of the sacred trinity , where the same individual divine nature is in all three ; this is singular , that is , numerical ; this is indivisible , that is divisible ; this can constitute no more gods but one that must constitute three distinct men . the reason is obvious , because the denomination of god [ being a term absolute ] is taken from the divine nature , so that if the divine nature be singular , the godhead must also be singular . as the denomination of man is taken from the humane nature , so because the numane hature is multiplied , the denomination of man must also be multiplied . how obvious is this to any vulgar capacity ? how little reason had this author to call this doctrine of athanasius , and of the church of god , a ridiculous attempt , a barbarous indignity , a monstrous proposition ? he might more prudently have wav'd the discovery of his illiterate genius herein . yet he goes on in the same strain of confounding the absolute perfections of the divine essence , with the notional expressions of the persons ; for on these words of athanasius , neither confounding the persons , nor dividing the substance , he adds , but how can we not confound the persons that have but one numerical substance ? and how can we not but divide the substance , which we find in three distinct divided persons ? there is one person of the father , another of the son , another of the holy ghost . to which he subjoyns , then the son is not the father , nor is the father the son , nor the holy ghost either of them . 't is confest . what then ? why says he , if the father is not the son , and yet is the one true god , then the son is not the one true god , because he is not the father . i deny this illation as false and nugatory on this present subject . now to the proof , for how can the son be the one true god , if he is not he who is the one true god ? i answer , sub distinctione ; if the son be not he who has the compleat and adequate essential constitution of the one true god , then he cannot be god , i grant it ; if the son be not another person , namely the father , and yet hath the compleat and adequate essential constitution of the one true god , he cannot be god. i deny it . the fallacy of the author consists in this , that he grosly confounds the notional and relative predicates with the absolute and essential predicates ; for consider the sublime mystery that we are upon , and what hath been said above in the third observation upon it , and you will find the errour ; for this deist insists upon two persons , the father , and the son ; and supposing the father to be the one true god , he infers that therefore the son , which is a distinct person , is not the one true god , and yet the same , though a different person , yet hath all the absolute and essential perfections with the father ; he hath the same numerical essence , nature and divinity with the father . now i demand , whether it be possible that he should have the compleat and adequate essential constitution of the godhead , and yet not be the one true god ? for the godhead is singular , wherein a number is chymerical ; you had as good tell me that one may have the adequate constitution of a man , which is animal rationale , and yet not be a man , which is impossible , for where there is the compleat essence of a thing , there is the thing it self , which is nothing else but its compleat essence . then he proceeds : in the creed the godhead of the father , and of the son , and of the holy ghost , is all one , the glory equal , the majesty coeternal . therefore i ask , says this author , whether the glory and majesty with which the son and spirit are glorious and majestical , be the same in number with which the father is glorious and majestical ? i answer affirmatively . then it follows , says this author , that the glory and majesty of these persons is neither equal nor co-eternal , which he attempts to prove ; because equality and co-eternity import a distinction between the things equal and co-eternal ; therefore i distinguish the sense of this illation , the glory and majesty of these persons , if taken absolutely and essentially , is neither equal nor co-eternal , i grant it ; if taken notionally and personally , i deny it . the meaning of this distinction is cleared by the former observations ; for if you take them personally , they constitute number , and ground relations and correlations to each other , but if understood essentially and absolutely , they do neither : in plain terms , the father , son and holy ghost , which are three distinct persons , are equally glorious by the same numerical and individual glory which is singular and essential to the divinity . but he replies , that in case the glory of the three persons be numerically the same , then so are also all the other attributes ; whence it ensues , that there is no real distinction between the father , son and holy ghost , but are only three names of the same thing without any distinction , as the sabellians hold . i am sorry that i have to deal with a person so meanly vers'd in divinity , as not to distinguish the attributes of the divinity from the notional and relative predicates ; the attributes are singular , and are all communicated to every one of the persons , because they are absolute , predicates , but the relations are peculiar to each person ; so the father hath communicated to the son all the divine attributes , and what else is peculair to the divine essence , but hath not given him his paternity , as is noted above , for paternity is a relative predicate , peculiar to one person alone , and not communicable ; the same with proportion is to be said of the filiation , and passive spiration . in the next place , says this prophane libeller , this creed teaches that the father is incomprehensible , vncreated , eternal , almighty , the son is vncreate , eternal , almighty , &c. also that each of these persons by himself is god , and lord , yet there are not three gods , nor lords , nor three incomprehensibles , &c. now if in imitation of this , a man should have a mind to say the father is a person , the son is a person , the holy ghost is a person , yet not three persons , but one person ; i would know why this were not as good grammar and arithmetick , as when athanasius says , the father is god , the son is god , the holy ghost is god , yet not three gods , but one god ? i answer , that what ever grammer , or arithmetick there is in it , i am sure there is no true divinity in it ; for this deistical author insists here still upon the same errour , for the word person is a relative and notional expression , whereof there are three in god : but the word god is an absolute and essential term , which is singular , and cannot be multiplied , as hath been often reiterated in this discourse ; but he demands , doth not a man contradict himself , when the terms of his negation are the same with those in his affirmation ? now for logick . i answer , that two contradictory propositions ought to be ejusdem de eodem ; that is , ejusdem praedicati de eodem subjecto , as , angelus est spiritus , angelus non est spiritus . there are three gods , there are not three gods ; there are three persons , there are not three persons , &c. but where is the least appearance of any contradiction in all this ? yet to make this the more conspicuous , i must take each proposition in pieces , and scan the several parts thereof according to the rates of logick . for in these three propositions , the father is god , the son is god , the holy ghost is god ; the subject of the first is the father , the subject of the second is the son , the subject of the third is the holy ghost ; these three subjects are three distinct persons , really different from each other . the predicate of the first is god , this is an absolute and essential term , not capable of being multiplied , for it is the deity it self which is singular , and therefore the predicate of the second proposition , which is also god , must be the same deity with the first , not another distinct deity , for a second god would be a meer chimera : so likewise the predicate of the third proposition is also god , which still imports the same deity , this term god not being capable of any multiplicity ; so that the subject of these three propositions are three different persons really distinct from each other ; the predicate of the same three propositions , which is god , hath for its object the singular essence of the divine nature , and the propositions being all affirmative , do intentionally identify the deity with the subject of the same propositions , which are the father , son , and holy ghost , as they are identify'd a parte rei , wherein consists the verity of the same propositions . as concerning the three last propositions the case is very different ; for in the first of them , which is this , the father is a person , though the subject be the same as in the three former propositions , yet the predicate is very different ; for in the first of these last propositions the predicate is a person , a generical term , common to all persons ; the predicate of the second is also a person , but distinct from the former in application , as the mystery teaches ; so likewise the predicate of the third is a person ; but these propositions being all affirmative , cannot be verify'd , but by applying that generical term a person to different and distinct individuums ; for an affirmative proposition cannot be true , except there be an identity between the subject and the predicate ex parte objecti ; now the filiation is a singular individuation , which cannot be identify'd with any other personality , therefore the propositions import a multiplicity of persons , as the three former do import a singularity of the deity . hence it is apparent , that we cannot say , yet not three persons but one person , as we say , yet not three gods , but one god. what follows in the author , is meer stuff , and deserves no further answer , for he goes upon a false supposition , which no orthodox christian will admit ; namely , that there are two sorts of true gods , three personal gods , and besides one essential god ; whereas the christian faith never admitted but one true god , who by his omnipotence created this inferiour and superiour world , and by his infinite prudence and providence preserveth and governeth all things ; wherefore we deny the supposition as false and heretical , as will be obvious to any who considers what hath been already said in this treatise ▪ especially in the first and third observation . but this great oracle of the deists goes on upon the subsequent passages of this creed , and particularly upon these words : the son is of the father alone , not made , nor created , but begotten ; to which he answers , that if the creed-maker had spoke here of the creation of the son by divine power on the virgin mary , it would have been true , that the son is neither made , nor created , but begotten ; but then the first part of the article would be false , that the son is of the father alone ; for he that has a father and a mother , is of both. but since he speaks of the ( pretended ) eternal generation , the latter part of the article is false , and inconsistent with the first part of it . the meer explanation of the terms made , created , and begotten , will evacuate this difficulty . that which is made or created proceeds from the maker or creator , as an effect from its cause , by the mediation of a real action , or casualty between the cause and the effect ; that which is begotten is produced by generation ; but how shall we distinguish generation from the production of the effect from its cause ? i answer , that according to the known definition , admitted and approved of in the schools of philosophers and divines : generation is origo viventis a vivente , a principio conjuncto , in similitudinem naturae . now to admit a real action or causality between the father and the son in the eternal generation of the divine word , were to make a change in the divine essence , ad intra , of that immutable god that can admit of no change . whence it unavoidably follows , that the eternal son of god is neither made , nor created ; but how then can we make it appear that he is begotten ? i answer , because he is produced by generation , according to the definition given ; for he is produced by the divine understanding , as related to all creatures possible , by a clear and conspicuous representation , but especially a lively image of all the perfections of the divinity , which makes him to be in similitudinem naturae , as i shall more largely explicate and prove in the treatise of the trinity , which i intend shortly to bring to light . but to talk of a mother ( as this author doth ) is an impertinent indignity offer'd to the divine word , and savours too much of the mean thoughts of the ignorant vulgar . next in the athanasian creed follows , that the holy ghost is of the father , and of the son , neither made , nor created , nor begotten , but proceeding . here this deist cavils first with the holy ghost's proceeding from the son , contrary to the tenet of the greek church , for which he cites that text of scripture , iohn . . when the comforter is come , which i will send unto you from the father , even the spirit of truth , which proceedth from the father , he shall testify of me . doth this text prove that the holy ghost doth not proceed from the son ▪ it only asserts that the holy ghost proceeds from the father , which we all grant , but whether or no it proceedeth also from the son , it doth not determine ; but i shall prove this at large in my treatise of the trinity . secondly , he says ( subjoyns this author ) that the holy ghost is not begotten , but proceeding ; yet he alledgeth that it is confessed by the most learned trinitarians , that begotten and proceeding differ nothing at all : but i would fain know who those learned trinitarians are ; for it is well known that the second person of the trinity , therefore is begotten , because he is produced by the understanding , which represents the deity , and the creatures possible , so that by the internal vertue of his production , he is intended to be in similitudinem [ whence he is called the divine word ] naturae , whereas the holy ghost proceeds by the will , which is no representative power , but he proceeds by an act of love of the same divinity ; who doth not see that these two are far different from each other ? and this clearly solves that frivolous discourse which follows ; that in counting right we should say two fathers , two sons , and three holy ghosts , or spirits ; for which saying there is no ground at all , as appears by the difference given between begotten , and proceeding . next in the creed follows , none is afore , or after other ; none greater , or less than another . yet the son himself saith , john . . the father is greater than i. i answer , that the son says not this of his divinity , but being hypostically united to flesh , he spoke it when he was in flesh of his humanity ; none is afore or after other . i ask , says this deist , whether the son doth not , as he is a son , derive both life and godhead from the father ? i answer affirmatively . but , says he ; if the father gave to the son life and godhead , he must have both before he could communicate or give either of them to the son. i answer , all this argues only prioritatem originis , for as much as the father was the origine of all that is in the son , but all was done from eternity ; so there could be no prioritas temporis , for before eternity there was no time ; neither could there be any prioritas naturae , such as there is in a cause in respect of his effect , since the father was not the cause , and the son the effect , for all causes produce their effects by the mediation of an action , whereof the cause is the origine , and the effect is the term , which receives the action , and subjects it in it self , as the philosophers teach . now the eternal son of god was produced by an act of the divine understanding , which doth not operate by acts distinct from it self , as men and angels do , but all acts of the divine intellect and will have a real identity with the divine nature and essence of god , as the divines teach ; for else if god should understand by distinct acts , those acts must inform the divine understanding , which would make a change in god , and so destroy his immutability , as is apparent . the same with proportion is to be said of the holy ghost , who proceeds by an act of love from the divine will , no less than that act of the divine intellect produces the divine word , or its hypostasis . with what reason , now , can this author still go on in his wilful ignorance ? he often saith that this creed contains many contradictions , and as many impossibilities as transubstantiation , and yet in all his discourse , he hath not alledged two propositions with a contradictory opposition which follows out of the doctrine of this creed ; nay , i confidently assert , that neither he , nor any of his sect , can alledge any one contradiction issuing from the same doctrine . let the pretended contradiction be assigned , and we are ready to answer it , and to discover its fallacy , but to blunder and vaper as this author does , that there are two fathers , two sons , and three holy ghosts , and yet prove nothing of all this , is not to proceed like a scholar , much less like a divine , but is wholly loss of time . how often must i inculcate this orthodox truth ? that in the ineffable mystery of the divine trinity , the characteristical notion of the father is his innascibility , together with his paternity and fecundity of active spiration ; of the son is his filiation and fecundity of active spiration ; of the holy ghost , is his passive spiration alone ; these three persons , as they mutually are correlatives to each other , so they are really distinct from each other , they are capable of multiplication , and constitute a number . the father hath in himself ( besides the relative predicates ) all the absolute predicates and perfections that are contained in the divine nature and essence , all the attributes of the divinity . the father hath communicated to the son all the absolute perfections of the divine nature , and the notional predicate of active spiration . to the holy ghost , the father and the son have communicated all the divinity , with all the absolute attributes and perfections thereunto belonging . so that although these three persons are three in number , yet the divinity of them all is the self-same individual and singular deity ; for the same divine nature that is in the father , is also in the son , and holy ghost . now this author would have us to multiply the divinity as the persons are multiplied , thereby to lead his reader into a labyrnth of errours , by acknowledging more gods than one ; which in effect is no better than rank paganism . must we follow the conduct of his wild genius , because he pretends to demonstrations , which in effect are meer improbabilities ; or adhere to those sacred truths which are delivered to us by holy writ , and are backt by divine authority ? but let us proceed with him to the incarnation of the divine word . the athanasian creed from lience proceeds to the incarnation of the divine word ; thus , the right faith is , that we believe and confess , that our lord iesus christ the son of god is both god and man. to which words this author replies , that then the lord christ is two persons , for as he is god , he is the second person of the trinity ; and as he is man ( a perfect man ) he is also a person , for a rational soul vitally united to a humane body , is a person . i answer , that a rational soul vitally united to a humane body is the compleat nature of a man , compleat i say , in ratione naturae , but to be compleat also in ratione personae , you must add to this compleat nature a subsistentia , which makes up the compleat suppositum , or hypostasis of a man in ratione personae . but in christ there was no need of this humane subsistentia , for the divine word assumed the compleat humane nature , not the humane person , as nestorius said , for the humanity of christ subsists by the personality of the divine word , which supplies abundantly all defects , and functions which the humane personality would exercise , were it present ; so that the humane personality would be superfluous in christ , and of no use at all . to what he adds , [ viz. ] let the athanasians then confess that christ was not god , which is the truth . here he plainly professeth his errour , and flatly denys the divinity of christ. it is not my design to prove at large in this short treatise , the divinity of christ , which the divines have effectually prov'd in the matter of incarnation . i shall therefore only hint at some particulars : as the fulfilling of the prophecies of the old prophets , the testimony of the eternal father in a voice from heaven : this is my beloved son , in whom i am well pleased ; the often asseveration of christ himself , confirmed by many strange and prodigious miracles , and sealed by his death , the reluctancy of nature at his crucifixion , his resurrection after death , which none could effect but by the mighty hand of the omnipotent , the universal at attestation of all the apostles , in confirmation whereof they all sacrificed their lives , with other pregnant motives contained in the sacred word of god , which are too prolix for this short treatise ; all which being duly pondered and considered , are able to convince , not only an indifferent judgment , but also the most obstinate and perversest judgment that can be , if it be swayed by reason , and work them into a stedfast belief of the divinity of christ ; wherefore i shall wave ( in this place ) ▪ any further dilatation of my discourse upon this subject . now we proceed to examine the hypostatical union between the divinity and humanity of christ , how we can make it out , that any union can be of that nature as to unite two natures , whereof the one is infinite , and the other finite ; for the athanasian creed asserts , that though christ be god and man , yet he is not two but one christ ; one , not by conversion of the godhead into flesh , but by taking the manhood into god : one , not by confusion of substance , but by vnity of person : for as the reasonable soul and flesh is one man , so god and man is one christ. against this the deist argues , that in the personal vnion of god to man , and man to god , the vnion is between finite and infinite , which is impossible . for we must either suppose that finite and infinite are commensurate , that is equal , which every one knows is false ; or that the finite is vnited but to some part of the infinite , and is disjoyned from the rest . a very learned reflection ! for who is ignorant of gods eternity , and immensity , or ubiquity ? which are two of the divine attributes . all created durations flow successively by parts , whereof none are at any time in being , but only those that are present ; for to day , yesterday is past , its duration is destroyed , and to morrow is not yet come , its duration is not yet produced ; and so of all created durations ; whether this be done only by indivisible instances , as zeno taught , or by indivisible instances , and divisible parts , which was aristotles opinion in his treatise de continuo successivo . but god's eternity is far different ; for this admits of no parts , but is one indivisible duration , essentially determin'd to co exist to all created duration , and eternity ; there are no parts destroyed , and others to come , not yet in being ; for by the same indivisible duration whereby the divinity existed from eternity , he exists now , and existed yesterday , and shall exist to morrow , and ever , and yet loses no parts of its duration , because it hath none . hence boetius , and with him the currant of divines , gives this definition of it , aeternitas dei est interminabilis vitae , tota simul & perfecta possessio ; a perfect possession of an endless life , altogether , tota simul , not by parts , as it is in all created durations . the immensity of god consists in this , that he is essentially determin'd to all created space , whensoever or wheresoever it exists ; so that god by his immensity , without any parts , is actually present to all created space or place , how distant soever the parts of space are from one another ; to which god corresponds not by several parts , but by an increate definitive ubication , whereby he is totus in toto , & totus in qualibet parte ; all the deity is in all the space , and all the deity is in every part and particle of space , wheresoever , or whensoever existent : as an angel , which is indivisible , is in the place which he occupies by a definitive ubication ; for the whole angel is at the same time in all the space , and the whole angel at the same time is in every part and particle of the same space ; so is the soul of man , which is likewise indivisible , in a humane body ; for the whole soul is in all the body , and the whole soul is in every part and particle of the body ; so that the soul exists in the body by a definitive ubication , whereas the body at the same time exists in space by a circumscriptive ubication , whereby its parts are collocated so , as that one part of the body corresponds to one part of the space , and another part of the body to another part of the space . now to the objection . the humanity of christ is constituted in place by a circumscriptive ubication , where the divinity , the whole divine word is intimately present to him ; what commensuration more than this is necessary for a conjunction between the humanity , and the divine word ? for that the divine word is in all places else , by his immensity , is impertinent to this case , as long as the divine word is entirely and intimately present to the whole humanity , where the hypostatical union may exercise its functions of connecting the humanity to the divinity ; for it is too gross an imagination of the divinity , that part of it should correspond to the humanity , and part not ; for in the divine nature there are no parts , but all is indivisible . now for the hypostatical union , it is subjected in the humanity , and terminated to the divinity , or divine word ; for the essence of god is uncapable of receiving any thing distinct from it self . and 't is in vain to tell me that this includes as many contradictions as mr. iohnson's treatise against transubstantiation doth ; produce those contradictions that this mystery doth include , and we shall use our endeavour to solve them . the second objection is grounded upon an error , that the union between the divine word , and the humanity of christ connects two persons , as nestorius would have it ; but this error is already exploded . but it is in vain to sift all the extent of nature , for a parity to the hypostatical union of the divine word to the humanity of christ , which is transcendent above all the power of nature , where the two distinct lives , memories , reasons and free wills are no obstacle at all to it ; for these two natures do not hinder the operations and functions of each other . thus i have run through all the arguments , pretended contradictions , and impossibilities , which this author alledgeth against those sacred mysteries of christianity ; wherein i have endeavoured to give a satisfactory solution to them all . though he hath insisted upon such mysteries as are easiest to be impugned , and hardest to be defended . for they are such as are delivered to us by the sacred scripture , as back'd by divine authority , and are not within the reach of natural reason to demonstrate . for it were no less than a temerarious presumption in any man that should attempt to prove any one of these mysteries by natural reason , mysteries that are so sublime , and elevated above the reach of natural reason , that they are not pervious to the wit or capacity either of man or angel ; which if faith did not teach , reason could not explicate ; so that we receive them from holy writ ( as attested by divine authority ) with great submission and veneration , and are ready to vindicate them from all pretended impossibilities , contradictions , and other difficulties which the mahometans , iews , deists , atheists , or other infidels can muster up against them . and i hope in this short treatise i have not swerved from the receiv'd and approved doctrine of the reformed protestant church of england , to whose authority and correction i submit . finis . notes, typically marginal, from the original text notes for div a -e observation . observation . observation . the reasonableness of christianity as delivered in the scriptures locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the reasonableness of christianity as delivered in the scriptures locke, john, - . [ ], p. printed for awnsham and john churchil ..., london : . written by j. locke. cf. wing. first ed. cf. nuc pre- . errata: p. [ ]. advertisements: p. . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church history -- th century. christianity -- early works to . philosophy and religion -- early works to . apologetics -- early works to . apologetics -- history -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the reasonableness of christianity , as delivered in the scriptures . london : printed for awnsham and iohn churchil , at the black swan in pater-noster-row . . the preface . the little satisfaction and consistency is to be found in most of the systems of divinity i have met with , made me betake my self to the sole reading of the scripture ( to which they all appeal ) for the understanding the christian religion . what from thence by an attentive and unbiassed search i have received , reader , i here deliver to thee . if by this my labour thou receivest any light or confirmation in the truth , joyn with me in thanks to the father of lights for his condescention to our vnderstandings . if upon a fair and unprejudiced examination , thou findest i have mistaken the sense and tenor of the gospel , i beseech thee , as a true christian , in the spirit of the gospel ( which is that of charity ) and in the words of sobriety , set me right in the doctrine of salvation . errata . page . line . read on the. p. . l. . r. bethesda . p. . l. . r. little of any thing ; p. . ult . r. it was . p. . l. . r. them at ierusalem . ibid. l. r. ing in that place . p. . l. . r. that remained . p. . l. . r. a king , or rather messiah the king , p. . l. . dele these . ibid. l. . r. nor 〈◊〉 . p. . l. . r. bethesda . p. . l. . r. and of . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present world. p. . l. . r. availed not devils . p. . l. . r. in his sermon in the. p. . l. ● . r. before observed . p. . l. . r. custom . p. . l. . r. apophthegms . ibid. l. . r. themselves ; and deduces . p. . l. 〈◊〉 . r. no touch of . p. . . 〈◊〉 confusion . p. . l. . r. life and. p. . l. . r. the apostles . p. . l. . r. treatise ? p. . l. . ● abstract . ibid. l. . read them , the reasonableness of christianity , as delivered in the scriptures . t is obvious to any one who reads the new testament , that the doctrine of redemption , and consequently of the gospel , is founded upon the supposition of adam's fall. to understand therefore what we are restored to by jesus christ , we must consider what the scripture shews we lost by adam . this i thought worthy of a diligent and unbiassed search : since i found the two extreams , that men run into on this point , either on the one hand shook the foundations of all religion , or on the other made christianity almost nothing . for whilst some men would have all adam's posterity doomed to eternal infinite punishment for the transgression of adam , whom millions had never heard of , and no one had authorized to transact for him , or be his representative ; this seemed to others so little consistent with the justice or goodness of the great and infinite god , that they thought there was no redemption necessary , and consequently that there was none , rather than admit of it upon a supposition so derogatory to the honour and attributes of that infinite being ; and so made jesus christ nothing but the restorer and preacher of pure natural religion ; thereby doing violence to the whole tenor of the new testament . and indeed both sides will be suspected to have trespassed this way , against the written word of god , by any one , who does but take it to be a collection of writings designed by god for the instruction of the illiterate bulk of mankind in the way to salvation ; and therefore generally and in necessary points to be understood in the plain direct meaning of the words and phrases , such as they may be supposed to have had in the mouths of the speakers , who used them according to the language of that time and country wherein they lived , without such learned , artificial , and forced senses of them , as are sought out , and put upon them in most of the systems of divinity , according to the notions , that each one has been bred up in . to one that thus unbiassed reads the scriptures , what adam fell from , is visible , was the state of perfect obedience , which is called justice in the new testament , though the word which in the original signifies justice , be translated righteousness : and by this fall he lost paradise , wherein was tranquility and the tree of life , i. e. he lost bliss and immortality . the penalty annexed to the breach of the law , with the sentence pronounced by god upon it , shew this . the penalty stands thus , gen. ii. . in the day that thou eatest thereof thou shalt surely die . how was this executed ? he did eat , but in the day he did eat , he did not actually die , but was turned out of paradise from the tree of life , and shut out for ever from it , lest he should take thereof and live for ever . this shews that the state of paradise was a state of immortality , of life without end , which he lost that very day that he eat : his life began from thence to shorten , and wast , and to have an end ; and from thence to his actual death , was but like the time of a prisoner between the sentence past and the execution , which was in view and certain . death then enter'd and shewed his face , which before was shut out , and not known . so st. paul , rom. v. . by one man sin entred into the world , and death by sin ; i. e. a state of death and mortality : and cor. xv. . in adam all die ; i. e. by reason of his transgression all men are mortal , and come to die . this is so clear in these cited places , and so much the current of the new testament , that no body can deny , but that the doctrine of the gospel is , that death came on all men by adam's sin ; only they differ about the signification of the word death . for some will have it to be a state of guilt , wherein not only he , but all his posterity was so involved , that every one descended of him deserved endless torment in hell-fire . i shall say nothing more here how far , in the apprehensions of men , this consists with the justice and goodness of god , having mentioned it above : but it seems a strange way of understanding a law , which requires the plainest and directest words , that by death should be meant eternal life in misery . could any one be supposed by a law , that says , for felony you shall die , not that he should lose his life , but be kept alive in perpetual exquisite torments ? and would any one think himself fairly dealt with , that was so used ? to this they would have it be also a state of necessary sinning , and provoking god in every action that men do : a yet harder sense of the word death than the other . god says , that in the day that thou eatest of the forbidden fruit , thou shalt die ; i. e. thou and thy posterity shall be ever after uncapable of doing any thing , but what shall be sinful and provoking to me , and shall justly deserve my wrath and indignation . could a worthy man be supposed to put such terms upon the obedience of his subjects , much less can the righteous god be supposed , as a punishment of one sin wherewith he is displeased , to put man under a necessity of sinning continually , and so multiplying the provocation ? the reason of this strange interpretation we shall perhaps find in some mistaken places of the new testament . i must confess by death here i can understand nothing but a ceasing to be , the losing of all actions of life and sense . such a death came on adam , and all his posterity by his first disobedience in paradise , under which death they should have lain for ever , had it not been for the redemption by jesus christ. if by death threatned to adam were meant the corruption of humane nature in his posterity , 't is strange that the new testament should not any where take notice of it , and tell us , that corruption seized on all because of adam's transgression , as well as it tells us so of death . but as i remember every ones sin is charged upon himself only . another part of the sentence was , cursed is the ground for thy sake ; in sorrow shalt thou eat of it all the days of thy life , in the sweat of thy face shalt thou eat bread , till thou return unto the ground : for out of it wast thou taken ; dust thou art , and to dust shalt thou return . this shews that paradise was a place of bliss as well as immortality , without toyl , and without sorrow . but when man was turned out , he was exposed to the toyl , anxiety , and frailties of this mortal life , which should end in the dust , out of which he was made , and to which he should return ; and then have no more life or sense than the dust had , out of which he was made . as adam was turned out of paradise , so all his posterity were born out of it , out of the reach of the tree of life , all like their father adam in a state of mortality , void of the tranquility and bliss of paradise . rom. v. . by one man sin entered into the world , and death by sin . but here will occur the common objection , that so many stumble at : how doth in consist with the justice and goodness of god , that the posterity of adam should suffer for his sin ; the innocent be punished for the guilty ? very well , if keeping one from what he has no right to be called a punishment . the state of immortality in paradise is not due to the posterity of adam more than to any other creature . nay , if god afford them a temporary mortal life ' 't is his gift , they owe it to his bounty , they could not claim it as their right , nor does he injure them when he takes it from them . had he taken from manking any thing , that was their right ; or did he put men in a state of misery worse than not being without any fault or demerit of their own ; this indeed would be hard to reconcile with the notion we have of justice , and much more with the goodness and other attributes of the supream being , which he has declared of himself , and reason as well as revelation must acknowledge to be in him ; unless we will confound good and evil , god and satan . that such a state of extream irremidiable torment is worse than no being at all , if every one ones sense did not determine against the vain philosophy , and foolish metaphysicks of some men ; yet our saviour's peremptory decision , matt. xxvi . . has put it past doubt , that one may be in such an estate , that it had been better for him not to have been born . but that such a temporary life as we now have , with all its frailties and ordinary miseries is better than no being , is evident by the high value we put upon it our selves . and therefore though all die in adam , yet none are truly punished but for their own deeds . rom. ii. . god will render to every one , how ? according to his deeds . to those that obey unrighteousness , indignation and wrath , tribulation and anguish upon every soul of man that doth evil , v. . cor. v. . we must appear before the iudgment-seat of christ , that every one may receive the things done in his body , according to that he has done , whether it be good or bad . and christ himself , who knew for what he should condemn men at the last day , assures us in the two places where he describes his proceeding at the great judgment , that the sentence of condemnation passes only on the workers of iniquity , such as neglected to fulfil the law in acts of charity , mat. vii . . luke xiii . . mat. xxv . . but here is no condemnation of any one , for what his fore-father adam had done , which 't is not likely should have been omitted , if that should have been a cause , why any one was adjudged to the fire with the devil and his angels . and he tells his disciples , that when he comes again with his angels is the glory of his father , that then he will render to every one according to his works , mat. xvi . . adam being thus turned out of paradise , and all his posterity born out of it , the consequence of it was , that all men should die , and remain under death for ever , and so be utterly lost . from this estate of death jesus christ restores all mankind to life ; cor. xv. . as in adam all die , so in christ shall all be made alive . how this shall be , the same apostle tells us in the foregoing v. . by man death came , by man also came the resurrection from the dead . whereby it appears , that the life , which jesus christ restores to all men , is that life , which they receive again at the resurrection . then they recovered from death , which otherwise all mankind should have continued under lost for ever , as appears by st. paul's arguing , cor. xv. concerning the resurrection . and thus men are by the second adam restored to life again : that so by adam's sin they may none of them lose any thing , which by their own righteousness they might have a title to . for righteousness , or an exact obedience to the law , seems by the scripture to have a claim of right to eternal life , rom. iv. . to him that worketh ; i. e. does the works of the law , is the reward not reckoned of grace , but of debt . and rev. xxii . . blessed are they who do his commandments , that they may have right to the tree of life , which is in the paradise of god. if any of the posterity of adam were just , they shall not lose the reward of it , eternal life and bliss , by being his mortal issue : christ will bring them all to life again ; and then they shall be put every one upon his own tryal , and receive judgment , as he is found to be righteous or no. and the righteous , as our saviour says , mat. xxv . . shall go into eternal life . nor shall any one miss it , who has done what our saviour directed the lawyer , who asked , luke x. . what he should do to inherit eternal life ? do this , i. e. what is required by the law , and thou shalt live . on the other side , it seems the unalterable purpose of the divine justice , that no unrighteous person , no one that is guilty of any breach of the law , should be in paradise ; but that the wages of sin shold be to every man , as it was to adam , an exclusion of him out of that happy state of immortality , and bring death upon him . and this is so conformable to the eternal and established law of right and wrong , that it is spoke of too as if it could not be otherwise . st. iames says , chap. i. . sin when it is finished bringeth forth death , as it were by a natural and necessary production . sin entred into the world , and death by sin , says st. paul , rom. v. . & vi. . the wages of sin is death . death is the purchase of any , of every sin . gal. iii. . cursed is every one who continueth not in all things which are written in the book of the law to do them . and of this st. iames gives a reason , chap. ii. , . whosoever shall keep the whole law , and yet offend in one point , he is guilty of all : for he that said , do not commit adultery , said also , do not kill : i. e. he that offends in any one point , sins against the authority which established the law. here then we have the standing and fixed measures of life and death . immortality and bliss belong to the righteous ; those who have lived in an exact conformity to the law of god , are out of the reach of death : but an exclusion from paradise , and loss of immortality , is the portion of sinners , of all those who have any way broke that law , and failed of a compleat obedience to it by the guilt of any one transgression . and thus mankind by the law are put upon the issues of life or death ; as they are righteous , or vnrighteous ; iust or vnjust ; i. e. exact performers , or transgressors of the law. but yet all having sinned , rom. iii. . and come short of the glory god , i. e. the kingdom of god in heaven , which is often called his glory , both iews and gentiles , v. . so that by the deeds of the law no one could be justified , v. . it follows , that no one could then have eternal life and bliss . perhaps it will be demanded , why did god give so hard a law to mankind , that to the apostles time no one of adam's issue had kept it ? as appears by rom. iii. and gal. iii. , . answ. it was such a law as the purity of god's nature required , and must be the law of such a creature as man , unless god would have made him a rational creature , and not required him to have lived by the law of reason , but would have countenanced in him irregularity and disobedience to that light which he had ; and that rule , which was suitable to his nature : which would have been , to have authorized disorder , confusion , and wickedness in his creatures . for that this law was the law of reason , or as it is called of nature , we shall see by and by : and if rational creatures will not live up to the rule of their reason , who shall excuse them ? if you will admit them to forsake reason in one point , why not in another ? where will you stop ? to disobey god in any part of his commands ( and 't is he that commands what reason does ) is direct rebellion ; which if dispensed with in any point , government and order are at an end ; and there can be no bounds set to the lawless exorbitancy of unconfined men . the law therefore was , as st. paul tells us , rom. vii . , holy , just , and good , and such as it ought , and could not otherwise be . this then being the case , that whoever is guilty of any sin , should certainly die , and cease to be , the benefit of life restored by christ at the resurrection would have been no great advantage , ( for as much as here again death must have seized upon all mankind , because all had sinned ; for the wages of sin is every where death , as well after as before the resurrection ) if god had not found out a way to justifie some , i. e. so many , as obeyed another law , which god gave , which in the new testament is called the law of faith , rom. iii. . and is opposed to the law of works . and therefore the punishment of those who would not follow him was to lose their souls . i. e. their lives , mark viii . - . as is plain , considering the occasion it was spoke on . the better to understand the law of faith , it will be convenient in the first place to consider the law of works . the law of works then , in short , is that law , which requires perfect obedience , without any remission or abatement ; so that by that law a man cannot be just , or justified without an exact performance of every tittle . such a perfect obedience in the new testament is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate righteousness . the language of this law is , do this and live , transgress and die . lev. xviii . . ye shall keep my statutes and my judgments , which if a man do he shall live in them . ezek. xx. . i gave them my statutes , and shewed them my judgments , which if a man do he shall even live in them . moses , says st. paul , rom. x. . describeth the righteousness which is of the law , that the man which doth those things shall live in them . gal. iii. . the law is not of faith , but that man that doth them shall live in them . on the other side , transgress and die ; no dispensation , no atonement . v. . cursed is every one that continueth not in all things which are written in the book of the law to do them . where this law of works was to be found , the new testament tells us , ( viz. ) in the law delivered by moses . iohn i. . the law was given by moses , but faith and truth came by iesus christ. cap. vii . . did not moses give you the law , says our saviour , and yet none of you keep the law. and this is the law which he speaks of , where he asks the lawyer , luke x. . what is written in the law ? how readest thou ? v. . this do and thou shalt live . this is that which st. paul so often stiles the law , without any other distinction , rom. ii. . not the hearers of the law are just before god , but the doers of the law are justified . 't is needless to quote any more places , his epistles are all full of it , especially this to the romans . but the law given by moses being not given to all mankind , how are all men sinners ; since without a law there is no transgression ? to this the apostle , v. . answers , for when the gentiles which have not the law , do ( i. e. find it reasonable to do ) by nature the things contained in the law ; these having not the law , are a law unto themselves : which shew the work of the law written in their hearts , their consciences also bearing witness , and amongst one another their thoughts accusing or excusing . by which , and other places in the following chapter , 't is plain , that under the law of works is comprehended also the law of nature , knowable by reason as well as the law given by moses . for , says st. paul , rom. iii. . . we have proved both iews and gentiles , that they are all under sin : for all have sinned , and come short of the glory of god : which they could not do without a law. nay , whatever god requires any where to be done without making any allowance for faith , that is a part of the law of works . so the forbidding adam to eat of the tree of knowledge was part of the law of works . only we must take notice here , that some of god's positive commands being for peculiar ends , and suited to particular circumstances of times , places , and persons , have a limited and only temporary obligation by vertue of god's positive injunction ; such as was that part of moses's law which concerned the outward worship , or political constitution of the jews , and is called the ceremonial and judaical law , in contradistinction to the moral part of it ; which being conformable to the eternal law of right , is of eternal obligation , and therefore remains in force still under the gospel ; nor is abrogated by the law of faith , as st. paul found some ready to infer , rom. iii. . do we then make void the law through faith ? god forbid ; yea , we establish the law. nor can it be otherwise : for were there no law of works , there could be no law of faith. for there could be no need of faith , which should be counted to men for righteousness , if there were no law to be the rule and measure of righteousness , which men failed in their obedience to . where there is no law , there is no sin ; all are righteous equally with or without faith. the rule therefore of right is the same that ever it was , the obligation to observe it is also the same : the difference between the law of works and the law of faith is only this ; that the law of works makes no allowance for failing on any occasion . those that obey are righteous , those that in any part disobey are unrighteous , and must not expect life the reward of righteousness . but by the law of faith , faith is allowed to supply the defect of full obedience ; and so the believers are admitted to life and immortality as if they were righteous . only here we must take notice , that when st. paul says , that the gospel establishes the law , he means the moral part of the law of moses : for that he could not mean the ceremonial or political part of it , is evident by what i quoted out of him just now , where he says , the gentiles that do by nature the things contained in the law , their consciences bearing witness . for the gentiles neither did nor thought of the judaical or ceremonial institutions of moses , 't was only the moral part their consciences were concerned in . as for the rest , st. paul tells the galatians , cap. iv. they are not under that part of the law , which v. . he calls elements of the world ; and v. . weak and beggarly elements . and our saviour himself in his gospel-sermon on the mount , tells them , mat. v. . that whatever they might think , he was not come to dissolve the law , but to make it more full and strict : for that that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evident from the following part of that chapter , where he gives the precepts in a stricter sense than they were received in before . but they are all precepts of the moral law which he reinforces . what should become of the ritual law he tells the woman of samaria in these words , iohn iv. . . the hour cometh when you shall neither in this mountain , nor yet at jerusalem worship the father . but the true worshippers shall worship the father in spirit and in truth , for the father seeketh such to worship him . thus then as to the law in short . the civil and ritual part of the law delivered by moses obliges not christians , though to the jews it were a part of the law of works ; it being a part of the law of nature , that man ought to obey every positive law of god , whenever he shall please to make any such addition to the law of his nature . but the moral part of moses's law , or the moral law , ( which is every where the same , the eternal rule of right ) obliges christians and all men every where , and is to all men the standing law of works . but christian believers have the priviledge to be under the law of faith too ; which is that law whereby god justifies a man for believing , though by his works he be not just or righteous , i. e. though he came short of perfect obedience to the law of works . god alone does , or can , justifie or make just those who by their works are not so : which he doth by counting their faith for righteousness , i. e. for a compleat performance of the law. rom. iv. . abraham believed god , and it was counted to him for righteousness . v. . to him that believeth on him that justifieth the ungodly , his faith is counted for righteousness . v. . even as david also describeth the blessedness of the man unto whom god imputeth righteousness without works ; i. e. without a full measure of works , which is exact obedience . v. . saying , blessed are they whose iniquities are forgiven , and whose sins are covered . v. . blessed is the man to whom the lord will not impute sin . this faith for which god justified abraham , what was it ? it was the believing god when he engaged his promise in the covenant he made with him . this will be plain to any one who considers these places together , gen. xv. . he believed in the lord , or believed the lord. for that the hebrew phrase believing in , signifies no more but believing , is plain from st. paul's citation of this place , rom. iv. . where he repeats it thus : abraham believed god , which he thus explains , v. - . who against hope , believed in hope , that he might become the father of many nations : according to that which was spoken , so shall thy seed be . and being not weak in faith , he considered not his own body now dead , when he was about an hundred years old , nor yet the deadness of sarah's womb . he staggered not at the promise of god through unbelief ; but was strong in faith , giving glory to god. and being fully perswaded , that what he had promised , he was also able to perform . and therefore it was imputed to him for righteousness . by which it is clear , that the faith which god counted to abraham for righteousness , was nothing but a firm belief of what god declared to him , and a steadfast relying on him for the accomplishment of what he had promised . now this , says st. paul , v. , . was not writ for his [ abraham 's ] sake alone , but for us also ; teaching us , that as abraham was justified for his faith , so also ours shall be accounted to us for righteousness , if we believe god as abraham believed him . whereby 't is plain is meant the firmness of our faith without staggering , and not the believing the same propositions that abraham believed ; viz. that though he and sarah were old , and past the time and hopes of children , yet he should have a son by her , and by him become the father of a great people , which should possess the land of canaan . this was what abraham believed , and was counted to him for righteousness . but no body i think will say , that any ones believing this now , shall be imputed to him for righteousness . the law of faith then , in short , is for every one to believe what god requires him to believe , as a condition of the covenant he makes with him ; and not to doubt of the performance of his promises . this the apostle intimates in the close here , v. . but for us also , to whom it shall be imputed , if we believe on him that raised up iesus our lord from the dead . we must therefore examine and see what god requires us to believe now under the revelation of the gospel : for the belief of one invisible , eternal , omnipotent god , maker of heaven and earth , &c. was required before , as well as now . what we are now required to believe to obtain eternal life , is plainly set down in the gospel . st. iohn tells us , iohn iii. . he that believeth on the son , hath eternal life ; and he that believeth not the son , shall not see life . what this believing on him is , we are also told in the next chapter . the woman saith unto him , i know that the messiah cometh : when he is come , he will tell us all things . iesus said unto her , i that spake unto thee am he . the woman then went into the city , and saith to the men , come see a man that hath told me all things that ever i did . is not this the messiah ? and many of the samaritans believed on him ; for the saying of the woman , who testified , he told me all that ever i did . so when the samaritans were come unto him , many more believed because of his words , and said to the woman ; we believe not any longer because of thy saying , for we have heard our selves , and we know that this man is truly the saviour of the world , the messiah , john iv. , . . , , , . by which place it is plain , that believing on the son is the believing that iesus was the messiah ; giving credit to the miracles he did , and the profession he made of himself . for those who were said to believe on him for the saying of the woman , v. . tell the woman , that they now believed not any longer because of her saying ; but that having heard him themselves , they knew , i. e. believed past doubt that he was the messiah . this was the great proposition that was then controverted concerning jesus of nazareth , whether he was the messiah or no ; and the assent to that , was that which distinguished believers form unbelievers . when many of his disciples had forsaken him , upon his declaring that he was the bread of life which came down from heaven , he said to the apostles , will ye also go away ? then simon peter answered him ; lord , to whom shall we go ? thou hast the words of eternal life . and we believe , and are sure thou art the messiah , the son of the living god , iohn vi. . this was the faith which distinguished them form apostates and unbelievers , and was sufficient to continue them in the rank of apostles : and it was upon the same proposition , that iesus was the messiah the son of the living god , owned by st. peter , that our saviour said , he would build his church . mat. xvi . - . to convince men of this he did his miracles : and their assent to , or not assenting to this , made them to be , or not to be of his church ; believers , or not believers . the iews came round about him , and said unto him , how long dost thou make us doubt ? if thou be the messiah tell us plainly . iesus answered them ; i told you , and ye believed not : the works that i do in my father's name they bear witness of me . but ye believe not , because ye are not of my sheep , john x. - . conformable hereunto st. iohn tells us , that many deceivers are entered into the world , who confess not that iesus , the messiah , is come in the flesh . this is a deceiver , and an antichrist , whosoever abideth not in the doctrine of the messiah has not god. he that abideth in the doctrine of the messiah , i. e. that jesus is he , hath both the father and the son , john . , . that this is the meaning of the place , is plain from what he says in his foregoing epistle , whosoever believeth that iesus is the messiah , is born of god , john v. . and therefore drawing to a close of his gospel , and shewing the end for which he writ it , he has these words : many other signs truly did iesus in the presence of his disciples , which are not written in this book ; but these are written , that ye may believe that iesus is the messiah , the son of god ; and that believing ye might have life through his name , john xx. , . whereby it is plain , that the gospel was writ to induce men into a belief of this proposition , that iesus of nazareth was the messiah ; which if they believed , they should have life . accordingly the great question amongst the jews was , whether he were the messiah or no : and the great point insisted on and promulgated in the gospel was , that he was the messiah . the first glad tidings of his birth , brought to the shepherds by an angel , was in these words : fear not , for behold i bring you good tidings of great joy , which shall be to all people ; for to you is born this day in the city of david a saviour , who is the messiah the lord , luke ii. . our saviour discoursing with martha about the means of attaining eternal life , saith to her , iohn xi . . whosoever believeth in me shall never die . believest thou this ? she saith unto him , yea , lord , i believe that thou art the messiah , the son of god , which should come into the world . this answer of hers sheweth what it is to believe in jesus christ , so as to have eternal life , viz. to believe that he is the messiah the son of god , whose coming was foretold by the prophets . and thus andrew and philip express it : andrew says to his brother simon , we have found the messiah , which is , being interpreted , the christ. philip saith to nathanael , we have found him of whom moses in the law , and the prophets did write , iesus of nazareth , the son of joseph , iohn i. . . according to what the evangelist says in this place , i have , for the clearer understanding of the scripture , all along put messiah for christ. christ being but the greek name for the hebrew messiah , and both signifying the anointed . and that he was the messiah , was the great truth he took pains to convince his disciples and apostles of ; appearing to them after his resurrection : as may be seen , luke xxiv . which we shall more particularly consider in another place . there we read what gospel our saviour preach'd to his disciples and apostles ; and that , as soon as he was risen from the dead , twice the very day of his resurrection . and if we may gather what was to be believed by all nations , from what was preached unto them ; we may observe , that the preaching of the apostles every where in the acts tended to this one point , to prove that jesus was the messiah . indeed , now after his death , his resurrection was also commonly required to be believed as a necessary article , and sometimes solely insisted on : it being a mark and undoubted evidence of his being the messiah , and necessary now to be believed by those who would receive him as the messiah . for since the messiah was to be a saviour and a king , and to give life and a kingdom to those who received him , as we shall see by and by , there could have been no pretence to have given him out for the messiah , and to require men to believe him to be so , who thought him under the power of death , and corruption of the grave . and therefore those who believed him to be the messiah , must believe that he was risen from the dead : and those who believed him to be risen from the dead , could not doubt of his being the messiah . but of this more in another place . let us see therefore how the apostles preached christ , and what they proposed to their hearers to believe . st. peter at ierusalem , acts ii. by his first sermon , converted three thousand souls . what was his word , which , as we are told , v. . they gladly received , and thereupon were baptized ? that may be seen from v. . to v. . in short this ; which is the conclusion drawn from all that he had said , and which he presses on them as the thing they were to believe , viz. therefore let all the house of israel know assuredly , that god hath made that same iesus , whom ye have crucified , lord and messiah , v. . to the same purpose was his discourse to the jews in the temple , acts iii. the design whereof you have , v. . but those things that god before had shewed by the mouth of all his prophets , that the messiah should suffer , he hath so fulfilled . in the next chapter acts iv. peter and iohn being examined about the miracle on the lame man , profess it to have been done in the name of jesus of nazareth , who was the messiah , in whom alone there was salvation , v. - . the same thing they confirm to them again , acts v. - . and daily in the temple , and in every house they ceased not to teach and preach iesus the messiah , v. . what was stephen's speech to the council , acts vii . but a reprehension to them , that they were the betrayers and murderers of the iust one ? which is the title by which he plainly designs the messiah , whose coming was foreshewn by the prophets , v. , . and that the messiah was to be without sin ( which is the import of the word just ) was the opinion of the jews , appears from iohn ix . v. . compared with . acts viii . philip carries the gospel to samaria . then philip went down to samaria , and preached to them . what was it he preached ? you have an account of it in this one word , the messiah , v. . this being that alone which was required of them , to believe that iesus was the messiah ; which , when they believed , they were baptized . and when they believed philip 's preaching the gospel of the kingdom of god , and the name of iesus the messiah , they were baptized both men and women , v. . philip being sent from thence , by a special call of the spirit , to make an eminent convert , out of isaiah preaches to him jesus , v. . and what it was he preached concerning iesus , we may know by the profession of faith the eunuch made , upon which he was admitted to baptism . v. . i believe that iesus christ is the son of god : which is as much as to say , i believe that he , whom you call jesus christ , is really and truly the messiah that was promised . for that believing him to be the son of god , and to be the messiah , was the same thing , may appear by comparing iohn i. . with v. . where nathanael owns jesus to be the messiah in these terms : thou art the son of god ; thou art the king of israel . so the jews , luke xxii . . asking christ , whether he were the son of god ; plainly demand of him , whether he were the messiah ? which is evident by comparing that with the three preceding verses . they ask him , v. . whether he were the messiah ? he answers , if i tell you , you will not believe ; but withal tells them , that from thenceforth he should be in possession of the kingdom of the messiah , expressed in these words , v. . hereafter shall the son of man sit on the right hand of the power of god : which made them all cry our , art thou then the son of god ? i. e. dost thou then own thy self to be the messiah ? to which he replies ; ye say that i am . that the son of god was the known title of the messiah at that time amongst the jews , we may see also from what the jews say to pilate , john xix . . we have a law , and by our law he ought to die , because he made himself the son of god ; i. e. by making himself the messiah , the prophet which was to come , but falsely ; and therefore he deserves to die by the law , deut. xviii . . that this was the common signification of the son of god , is farther evident form what the chief priests , mocking him , said , when he was at the cross , mat. xxvii . . he saved others , himself he cannot save : if he be the king of israel , let him now come down from the cross , and we will believe him . he trusted in god , let him deliver him now , if he will have him ; for he said , i am the son of god ; i. e. he said , he was the messiah : but 't is plainly false ; for if he were , god would deliver him : for the messiah is to be king of israel , the saviour of others ; but this man cannot save himself . the chief priests mention here the two titles then in use whereby the jews commonly designed the messiah , viz. son of god , and king of israel . that of son of god , was so familiar a compellation of the messiah , who was then so much expected and talked of , that the romans it seems , who lived amongst them , had learned it ; as appears from v. . now when the centurion , and they that were with him , watching iesus , saw the earthquake , and those things that were done , they feared greatly , saying , truly this was the son of god ; this was that extraordinary person that was looked for . acts ix . st. paul exercising the commission to preach the gospel , which he had received in a miraculous way , v. . straitway preached christ in the synagogues , that he is the son of god ; i. e. that jesus was the messiah : for christ in this place is evidently a proper name . and that this was it which paul preached , appears from v. . saul increased the more in strength , and confounded the jews who dwelt in damascus , proving that this is the very christ , i. e. the messiah . peter , when he came to cornelius at cesarea ; who by a vision was ordered to send for him , as peter on the other side was by a vision commanded to go to him ; what does he teach him ? his whole discourse , acts x. tends to shew what he says god commanded the apostles to preach unto the people , and to testifie ; that it is he [ jesus ] which was ordained of god to be the iudge of the quick and the dead . and that it was to him that all the prophets give witness , that through his name whosoever believeth in him shall have remission of sins , v. , . this is the word which god sent to the children of israel ; that word which was published throughout all judea , and began from galilee , after the baptism which iohn preached , v. , . and these are the words which had been promised to cornelius , acts xi . . whereby he and all his house should be saved : which words amount only to thus much , that iesus was the messiah , the saviour that was promised . upon their receiving of this ( for this was all was taught them ) the holy ghost fell on them , and they were baptized . 't is observable here , that the holy ghost fell on them before they were baptized ; which in other places converts received not till after baptism . the reason whereof seems to be this ; that god by bestowing on them the holy ghost , did thus declare from heaven , that the gentiles , upon believing iesus to be the messiah , ought to be admitted into the church by baptism as well as the jews . whoever reads st. peter's defence , acts xi . when he was accused by those of the circumcumcision , that he had not kept that distance which he ought with the uncircumcised , will be of this opinion ; and see by what he says , v. , , . that this was the ground , and an irresistible authority to him for doing so strange a thing , as it appeared to the jews ( who alone yet were members of the christian church ) to admit gentiles into their communion , upon their believing . and therefore st. peter , in the foregoing chapter , acts x before he would baptize them , proposes this question to those of the circumcision , which came with him , and were astonished , because that on the gentiles also was poured out the gift of the holy ghost : can any one forbid water , that these should not be baptized , who have received the holy ghost as well as we ? v. . and when some of the sect of the pharisees , who believed ▪ thought it needful that the converted gentiles should be circumcised , and keep the law of moses , acts xv. peter rose up and said unto them , men and brethren , you know that a good while ago god made choice amongst us , that the gentiles , viz. cornelius , and those here converted with him , by my mouth should hear the gospel , and believe . and god , who knoweth the hearts , bear them witness , giving them the holy ghost , even as he did unto us , and put no difference between us and them , purifying their hearts by faith , v. - . so that both jews and gentiles , who believed jesus to be the messiah , received thereupon the seal of baptism ; whereby they were owned to be his , and distinguished from unbelievers . from what is above - said , we may observe , that this preaching jesus to be the messiah , is called the word , and the word of god ; and believing it , receiving the word of god. vid. acts x. , . & xi . . , . and the word of the gospel , acts xv. . and so likewise in the history of the gospel , what mark , chap. iv. , . calls simply the word , st. luke calls the word of god , luke xiii . . and st. matthew , chap. xiii . . the word of the kingdom ; which were , it seems , in the gospel-writers synonymous terms , and are so to be understood by us . but to go on : acts xiii . paul preaches in the synagogue at antioch , where he makes it his business to convince the jews , that god , according to his promise , had of the seed of david raised to israel a saviour , iesus , v. . that he was he of whom the prophets writ , v. - . i. e. the messiah : and that as a demonstration of his being so , god had raised him from the dead , v. . from whence be argues thus , v. , . we evangelize to you , or bring you this gospel , how that the promise which was made to our fathers , god hath fulfilled the same unto us , in that he hath raised up iesus again ; as it is also written in the second psalm , thou art my son , this day have i begotten thee . and having gone on to prove him to be the messiah , by his resurrection from the dead , he makes this conclusion ; v. , . be it known unto you therefore , men and brethren , that through this man is preached unto you forgiveness of sins ; and by him all who believe are justified from all things , from which they could not be justified by the law of moses . this is in this chapter called the word of god over and over again : compare v. . with . . , . and chap. xii . v. . acts xvii . - . at thessalonica , paul , as his manner was , went into the synagogue , and three sabbath-days reasoned with the iews out of the scriptures ; opening and alledging , that the messiah must needs have suffered , and risen again from the dead : and that this iesus , whom i preach unto you , is the messiah . and some of them believed , and consorted with paul and silas : but the iews which believed not , set the city in an uproar . can there be any thing plainer , than that the assenting to this proposition , that jesus was the messiah , was that which distinguished the believers from the unbelievers ? for this was that alone which , three sabbaths , paul endeavoured to convince them of , as the text tells us in direct words . from thence he went to berea , and preached the same thing : and the bereans are commended , v. . for searching the scriptures , whether those things , i. e. which he had said , v. , . concerning jesus his being the messiah , were true or no. the same doctrine we find him preaching at corinth , acts xviii . - . and he reasoned in the synagogue every sabbath , and perswaded the iews and the greeks . and when silas and timotheus were come from macedonia , paul was pressed in spirit , and testified to the iews , that iesus was the messiah . and when they opposed themselves , and blasphemed , he shook his raiment , and said unto them , your blood be upon your own heads , i am clean ; from henceforth i will go unto the greeks . upon the like occasion he tells the jews at antioch , acts xiii . . it was necessary that the word of god should first have been spoken to you : but seeing you put it off from you , we turn to the gentiles . 't is plain here , st. paul's charging their blood on their own heads , is for opposing this single truth , that iesus was the messiah ; that salvation or perdition depends upon believing or rejecting this one proposition . i mean , this is all is required to be believed by those who acknowledge but one eternal and invisible god , the maker of heaven and earth , as the jews did . for that there is something more required to salvation , besides believing , we shall see hereafter . in the mean time , it is fit here on this occasion to take notice , that though the apostles in their preaching to the jews , and the devout , ( as we translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who were proselytes of the gate , and the worshippers of one eternal and invisible god , ) said nothing of the believing in this one true god , the maker of heaven and earth ; because it was needless to press this to those who believed and professed it already ( for to such , 't is plain , were most of their discourses hitherto ) yet when they had to do with idolatrous heathens , who were not yet come to the knowledge of the one only true god ; they began with that , as necessary to be believed ; it being the foundation on which the other was built , and without which it could signifie nothing . thus paul speaking to the idolatrous lystrians , who would have sacrificed to him and barnabas , says , acts xiv . . we preach unto you , that you should turn from these vanities unto the living god , who made heaven , and earth , and the sea , and all things that are therein . who in times past suffered all nations to walk in their own ways . nevertheless he left not himself without witness in that he did good , and gave us rain from heaven , and fruitful seasons , filling our hearts with food and gladness . thus also he proceeded with the idolatrous athenians , acts xvii . telling them , upon occasion of the altar dedicated to the unknown god , whom ye ignorantly worship , him declare i unto you ; god who made the world , and all things therein : seeing that he is lord of heaven and earth , dwelleth not in temples made with hands . — forasmuch then as we are the off-spring of god , we ought not to think that the godhead is like unto gold , or silver , or stone , graven by art , and man's device . and the times of this ignorance god winked at ; but now commandeth all men every where to repent : because he hath appointed a day in which he will judge the world in righteousness , by that man whom he hath ordained : whereof he hath given assurance unto all men , in that he hath raised him from the dead . so that we see , where any thing more was necessary to be proposed to be believed , as there was to the heathen idolaters , there the apostles were careful not to omit it . acts xviii . . paul at corinth reasoned in the synagogue every sabbath-day , and testified to the iews , that iesus was the messiah . ver. . and he continued there a year and six months , teaching the word of god amongst them ; i. e. the good news , that jesus was the messiah ; as we have already shewn is meant by the word of god. apollos , another preacher of the gospel , when he was instructed in the way of god more perfectly , what did he teach but this same doctrine ? as we may see in this account of him , acts xviii . . that when he was come into achaia , he helped the brethren much who had believed through grace . for he mightily convinced the iews , and that publickly , shewing by the scriptures that iesus was the messiah . st. paul , in the account he gives of himself before festus and agrippa , professes this alone to be the doctrine he taught after his conversion : for , says he , acts xxvi . . having obtained help of god , i continue unto this day , witnessing both to small and great , saying none other things than those which the prophets and moses did say should come : that the messias should suffer , and that he should be the first that should rise from the dead , and should shew light unto the people , and to the gentiles . which was no more than to prove that jesus was the messiah . this is that , which , as we have above observed , is called the word of god ; acts xi . . compared with the foregoing chapter , from v. . to the end . and xiii . . compared with . . , . and xvii . . compared with v. . . it is also called the word of the gospel , acts xv. . and this is that word of god , and that gospel , which , where-ever their discourses are set down , we find the apostles preached ; and was that faith , which made both jews and gentiles believers and members of the church of christ ; purifying their hearts , acts xv. . and carrying with it remission of sins , acts x. . so that all that was to be believed for justification , was no more but this single proposition ; that iesus of nazareth was the christ , or the messiah . all , i say , that was to be believed for justification : for that it was not all that was required to be done for justification , we shall see hereafter . though we have seen above from what our saviour has pronounced himself , iohn iii. . that he that believeth on the son , hath everlasting life ; and he that believeth not the son , shall not see life , but the wrath of god abideth on him ; and are taught from iohn iv. . compared with v. . that believing on him , is believing that he is the messiah , the saviour of the world ; and the confession made by st. peter , mat. xvi . . that he is the messiah , the son of the living god , being the rock , on which our saviour has promised to build his church ; though this , i say , and what else we have already taken notice of , be enough to convince us what it is we are in the gospel required to believe to eternal life , without adding what we have observed from the preaching of the apostles ; yet it may not be amiss , for the farther clearing this matter , to observe what the evangelists deliver concerning the same thing , though in different words ; which therefore perhaps are not so generally taken notice of to this purpose . we have above observed , from the words of andrew and philip compared , that the messiah , and him of whom moses in the law and the prophets did write , signifie the same thing . we shall now consider that place , iohn i. a little further . ver. . andrew says to simon , we have found the messiah . philip , on the same occasion , v. . says to nathanael , we have found him , of whom moses in the law and the prophets did write , iesus of nazareth , the son of joseph nathanael , who disbelieved this , when upon christ's speaking to him , he was convinced of it , declares his assent to it in these words ; rabbi , thou art the son of god , thou art the king of israel . from which it is evident , that to believe him to be him of whom moses and the prophets did write , or to be the son of god , or to be the king of israel , was in effect the same as to believe him to be the messiah : and an assent to that , was what our saviour received for believing . for upon nathanael's making a confession in these words , thou art the son of god , thou art the king of israel ; iesus answered and said to him , because i said to thee , i saw thee under the fig-tree , dost thou believe ? thou shalt see greater things than these , v. . i desire any , one to read the latter part of the first of iohn , from v. . with attention ▪ and tell me , whether it be not plain , that this phrase , the son of god , is an expression used for the messiah . to which let him add martha's declaration of her faith , iohn xi . . in these words ; i believe that thou art the messiah , the son of god , who should come into the world ; and that passage of st. iohn , chap. xx. . that ye might believe that iesus is the messiah , the son of god ; and that believing , ye might have life through his name : and then tell me whether he can doubt that messiah and son of god were synonymous terms , at that time , amongst the jews . the prophecy of daniel , chap. ix . where he is called messiah the prince ; and the mention of his government and kingdom , and the deliverance by him , in isaiah , daniel , and other prophesies , understood of the messiah ; were so well known to the jews , and had so raised their hopes of him about this time , which by their account was to be the time of his coming to restore the kingdom to israel , that herod no sooner heard of the magi's enquiry after him that was born king of the iews , mat. ii. but he forthwith demanded of the chief priests and scribes , where the messiah should be born , v. . not doubting , but if there were any king born to the jews , it was the messiah : whose coming was now the general expectation , as appears , luke iii. . the people being in expectation , and all men musing in their hearts of john , whether he were the messiah or not . and when the priests and levites sent to ask him who he was ; he understanding their meaning , answers , iohn i. . that he was not the messiah : but he bears witness that jesus is the son of god , i. e. the messiah , v. . this looking for the messiah at this time , we see also in simeon ; who is said to be waiting for the consolation of israel , luke ii. . and having the child jesus in his arms , he says he had seen the salvation of the lord , v. . and anna coming at the same instant into the temple , she gave thanks also unto the lord , and spake of him to all them that looked for redemption in israel , v. . and of ioseph of arimathea , it is said , mark xv. . that he also expected the kingdom of god : by all which was meant the coming of the messiah . and luke xix . . 't is said , they thought that the kingdom of god should immediately appear . this being premised , let us see what it was that iohn the baptist preached , when he first entred upon his ministry . that st. matthew tells us , chap. iii. , . in those days came john the baptist preaching in the wilderness of judea , saying , repent , for the kingdom of heaven is at hand . this was a declaration of the coming of the messiah ; the kingdom of heaven and the kingdom of god being the same , as is clear out of several places of the evangelists ; and both signifying the kingdom of the messiah . the profession which iohn the baptist made , when sent to the jews , iohn i. . was , that he was not the messiah ; but that jesus was . this will appear to any one , who will compare v. - . with iohn iii. . . the jews being very inquisitive to know whether iohn were the messiah ; he positively denies it , but tells them , he was only his fore-runner ; and that there stood one amongst them , who would follow him , whose shoe-latchet he was not worthy to untie . the next day seeing jesus , he says , he was the man ; and that his own baptizing in water , was only that iesus might be manifested to the world ; and that he knew him not , till he saw the holy ghost descend upon him . he that sent him to baptize having told him , that he on whom he should see the spirit decend , and rest upon , he it was that should baptize with the holy ghost ; and that therefore he witnessed , that this was the son of god , v. . i. e. the messiah . and chap. iii. , &c. they came to iohn the baptist , and tell him , that iesus baptized , and that all men went to him . iohn answers , he has his authority from heaven ; you know i never said , i was the messiah , but that i was sent before him ; he must increase , but i must decrease ; for god hath sent him , and he speaks the words of god ; and god hath given all things into the hands of his son , and he that believes on the son , hath eternal life ; the same doctrine , and nothing else but what was preached by the apostles afterwards : as we have seen all through the acts , v. g. that jesus was the messiah . and thus it was that iohn bears witness of our saviour , as jesus himself says , iohn v. . this also was the declaration was given of him at his baptism , by a voice from heaven ; this is my beloved son , in whom i am well pleased , mat. iii. . which was a declaration of him to be the messiah ; the son of god being ( as we have shewed ) understood to signifie the messiah . to which we may add the first mention of him after his conception , in the words of the angel to ioseph ; mat. i. . thou shalt call his name iesus , or saviour ; for he shall save his people from their sins . it was a received doctrine in the jewish nation , that at the coming of the messiah , all their sins should be forgiven them . these words therefore of the angel we may look on as a declaration , that jesus was the messiah ; whereof these words , his people , are a further mark ; which suppose him to have a people , and consequently to be a king. after his baptism , jesus himself enters upon his ministry . but before we examine what it was he proposed to be believed , we must observe , that there is a three-fold declaration of the messiah . . by miracles . the spirit of prophecy had now for many ages forsaken the jews : and though their common-wealth were not quite dissolved , but that they lived under their own laws , yet they were under a foreign dominion , subject to the romans . in this state their account of the time being up , they were in expectation of the messiah ; and of deliverance by him in a kingdom , he was to set up , according to their ancient prophesies of him : which gave them hopes of an extraordinary man yet to come from god , who with an extraordinary and divine power , and miracles , should evidence his mission , and work their deliverance . and of any such extraordinary person who should have the power of doing miracles , they had no other expectation but only of their messiah . one great prophet and worker of miracles , and only one more , they expected ; who was to be the messiah . and therefore we see the people justified their believing in him , i. e. their believing him to be the messiah , because of the miracles he did ; iohn vii . . and many of the people believed in him , and said , when the messiah cometh , will he do more miracles than this man hath done ? and when the jews , at the feast of dedication , iohn x. , . coming about him , said unto him , how long dost thou make us doubt ? if thou be the messiah , tell us plainly . iesus answered them , i told you , and ye believed not ; the works that i do in my father's name , bear witness of me . and iohn v. . he says , i have a greater witness than that of john ; for the works which the father hath given me to do , the same works that i do , bear witness of me , that the father hath sent me . where , by the way , we may observe , that his being sent by the father , is but another way of expressing the messiah ; which is evident from this place here , iohn v. compared with that of iohn x. last quoted . for there he says , that his works bear witness of him : and what was that witness ? viz. that he was the messiah . here again he says , that his works bear witness ? of him : and what is that witness ? viz. that the father sent him . by which we are taught , that to be sent by the father , and to be the messiah , was the same thing , in his way of declaring himself . and accordingly we find , iohn iv. . & xi . . and elsewhere , many hearkened and assented to this testimony , and believed on him , seeing the things that he did . . another way of declaring the coming of the messiah , was by phrases and circumlocutions , that did signifie or intimate his coming ; though not in direct words pointing out the person . the most usual of these were , the kingdom of god , and of heaven ; because it was that which was oftnest spoken of the messiah , in the old testament , in very plain words : and a kingdom was that which the jews most looked after , and wished for . in that known place , isa. ix . the government shall be upon his shoulders ; he shall be called the prince of peace : of the increase of his government and peace there shall be no end : vpon the throne of david , and upon his kingdom , to order it , and to establish it with iudgment , and with iustice , from henceforth even for ever . micah v. . but thou , bethlehem ephratah , though thou be little among the thousands of judah , yet out of thee shall he come forth unto me , that is to be the rvler in israel . and daniel , besides that he calls him messiah the prince , chap. ix . . in the account of his vision of the son of man , chap. vii . , . says , there was given him dominion , glory , and a kingdom , that all people , nations , and languages should serve him : his dominion is an everlasting dominion which shall not pass away ; and his kingdom that which shall not be destroyed . so that the kingdom of god , and the kingdom of heaven , were common phrases amongst the jews , to signifie the times of the messiah . luke xiv . . one of the jews that sat at meat with him , said unto him , blessed is he that shall eat bread in the kingdom of god. chap. xvii . . the pharisees demanded , when the kingdom of god should come ? and st. iohn baptist came , saying , repent , for the kingdom of heaven is at hand : a phrase he would not have used in preaching , had it not been understood . there are other expressions that signified the messiah , and his coming ; which we shall take notice of as they come in our way . . by plain and direct words , declaring the doctrine of the messiah ; speaking out that jesus was he : as we see the apostles did , when they went about preaching the gospel , after our saviour's resurrection . this was the open clear way , and that which one would think the messiah himself , when he came , should have taken ; especially if it were of that moment , that upon mens believing him to be the messiah , depended the forgiveness of their sins . and yet we see that our saviour did not : but on the contrary , for the most part , made no other discovery of himself , at least in iudea , and at the beginning of his ministry , but in the two former ways , which were more obscure ; not declaring himself to be the messiah , any otherwise than as it might be gathered from the miracles he did , and the conformity of his life and actions with the prophesies of the old testament concerning him ; and from some general discourses of the kingdom of the messiah being come , under the name of the kingdom of god , and of heaven . nay , so far was he from publickly owning himself to be the messiah , that he forbid the doing of it : mark viii . - . he asked his disciples , whom do men say that i am ? and they answered , john the baptist ; but some say , elias ; and others , one of the prophets . ( so that it is evident , that even those who believed him an extraordinary person , knew not yet who he was , or that he gave himself out for the messiah ; though this was in the third year of his ministry , and not a year before his death . ) and he saith unto them , but whom say ye that i am ? and peter answered , and said unto him , thou art the messiah . and he charged them that they should tell no man of him . luke iv. . and devils came out of many , crying , thou art the messiah , the son of god : and he rebuking them , suffered them not to speak , that they knew him to be the messiah . mark iii. , . unclean spirits , when they saw him , fell down before him , and cryed , saying , thou art the son of god : and he straitly charged them that they should not make him known . here again we may observe from the comparing of the two texts , that thou art the son of god ; or , thou art the messiah ; were indifferently used for the same thing . but to return to the matter in hand . this concealment of himself will seem strange , in one who was come to bring light into the world , and was to suffer death for the testimony of the truth . this reservedness will be thought to look as if he had a mind to conceal himself , and not to be known to the world for the messiah ; nor to be believed on as such . but we shall be of another mind , and conclude this proceeding of his according to divine wisdom , and suited to a fuller manifestation and evidence of his being the messiah ; when we consider , that he was to fill out the time foretold of his ministry ; and , after a life illustrious in miracles and good works , attended with humility , meekness , patience , and suffering , and every way conformable to the prophesies of him , should be lead as a sheep to the slaughter , and with all quiet and submission be brought to the cross , though there were no guilt nor fault found in him . this could not have been , if as soon as he appeared in publick , and began to preach , he had presently professed himself to have been the messiah ; the king that owned that kingdom he published to be at hand . for the sanhedrim would then have laid hold on it , to have got him into their power , and thereby have taken away his life ; at least , they would have disturbed his ministry , and hindred the work he was about . that this made him cautious , and avoid , as much as he could , the occasions of provoking them , and falling into their hands , is plain from iohn vii . . after these things iesus walked in galilee ; out of the way of the chief priests and rulers ; for he would not walk in iewry , because the iews sought to kill him . thus , making good what he foretold them at ierusalem , when at the first passover after his beginning to preach the gospel , upon his curing the man at the pool of bethesday , they sought to kill him , iohn v. . ye have not , says he , v. . his word abiding amongst you : for whom he hath sent , him ye believe not . this was spoken more particularly to the jews of ierusalem , who were the forward men , zealous to take away his life : and it imports , that because of their unbelief and opposition to him , the word of god , i. e. the preaching of the kingdom of the messiah , which is often called the word of god , did not stay amongst them : he could not stay amongst them , preach and explain to them the kingdom of the messiah . that the word of god , here , signifies the word of god that should make jesus known to them to be the messiah , is evident from the context : and this meaning of this place is made good by the event . for after this , we hear no more of jesus at ierusalem , till the pentecost come twelve month ; though 't is not to be doubted but that he was there the next passover , and other feasts between , but privately . and now at ierusalem , at the feast of pentecost , near fifteen months after , he says very little , and not a word of the kingdom of heaven being come , or at hand ; nor did he any miracle there . and returning to ierusalem at the feast of tabernacles , it is plain , that from this time till then , which was a year and a half , he had not taught them at ierusalem . for , . it is said , iohn vii . . . that he teaching in the temple at the feast of tabernacles , the iews marvelled , saying , how knoweth this man letters , having never learned ? a sign they had not been used to his preaching : for if they had , they would not now have marvelled . . ver. . he says thus to them : did not moses give you the law , and yet none of you keep the law ? why go you about to kill me ? one work , or miracle , i did here amongst you , and ye all marvel . moses therefore gave unto you circumcision , and ye on the sabbath-day circumcise a man : if a man on the sabbath-day receive circumcision , that the law of moses should not be broken , are ye angry with me , because i have made a man every way whole on the sabbath-day ? which is a direct defence of what he did at ierusalem a year and a half before , when he last preached to them there ; which is reported , iohn v. - . and it is at that very time when he told them v. . ye have not the word of god remaining among you , because whom he hath sent ye believe not . whereby , i think , he signifies his not staying and being frequent amongst them , preaching the gospel of the kingdom ; because their great unbelief , opposition , and malice to him would not permit his stay and preaching amongst them . this was manifestly so in fact . for the first miracle he did at ierusalem , which was at the second passover after his baptism , brought him in danger of his life ; which made him forbear preaching again there till the feast of tabernacles , immediately preceding his last passover : so that till half a year before his passion , he did but one miracle , and preached but once publickly , at ierusalem . these tryals he made there : but found their unbelief such , that if he had staid and persisted to preach the good tidings of the kingdom , and to shew himself by miracles among them , he could not have had time and freedom to do those works which his father had given him to finish , as he says , v. . of this fifth of st. iohn . when upon the curing of the withered hand on the sabbath-day , the pharisees took counsel with the herodians , how they might destroy him ; iesus withdrew himself with his disciples to the sea : and a great multitude from galilee followed him , and from judea , and from ierusalem , and from idumea , and from beyond jordan , and they about tyre and sidon a great multitude ; when they had heard what great things he did , came unto him , and he healed them all , and charged them that they shovld not make him known : that it might be fulfilled what was spoken by the prophet isaiah , saying : behold my servant whom i have chosen ; my beloved , in whom my soul is well pleased : i will put my spirit upon him , and he shall shew iudgment to the gentiles . he shall not strive , nor cry , neither shall any man hear his voice in the streets , mat. xii . and mark iii. and iohn xi . . upon the news of our saviour's raising lazarus from the dead , the chief priests and pharisees convened the sanhedrim , and said , what do we ? for this man does many miracles . v. . then from that day forth they took counsel together for to put him to death . v. . iesus therefore walked no more openly amongst the iews . his miracles had now so much declared him to be the messiah , that the jews could no longer bear him , nor he trust himself amongst them ; but went thence unto a country near to the wilderness , into a city called ephraim , and there continued with his disciples . this was but a little before his last passover , as appears by the following words , v. . and the iews passover was nigh at hand : and he could not , now his miracles had made him so well known , have been secure the little time that now remained till his hour was fully come ; if he had not with his wonted and necessary caution withdrawn , and walked no more openly amongst the iews , till his time ( at the next passover ) was fully come ; and then again he appeared amongst them openly . nor would the romans have suffered him , if he had gone about preaching that he was the king whom the jews expected . such an accusation would have been forwardly brought against him by the jews , if they could have heard it out of his own mouth ; and that had been his publick doctrine to his followers , which was openly preached by the apostles after his death , when he appeared no more . and of this they were accused , acts xvii . - . but the iews which believed not , moved with envy , took unto them certain lewd fellows of the baser sort , and gathered a company , and set all the city in an uproar ; and assaulted the house of jason , and sought to bring them out to the people . and when they found them [ paul and silas ] not , they drew jason and certain brethren unto the rulers of the city , crying , these that have turned the world upside down , are come hither also , whom jason hath received : and these all do contrary to the decrees of caefar , saying , that there is another king , one iesus . and they troubled the people and the rulers of the city , when they heard these things : and when they had taken security of jason and the other , they let them go . though the magistrates of the world had no great regard to the talk of a king , who had suffered death , and appeared no longer any where ; yet if our saviour had openly declared this of himself in his life-time , with a train of disciples and followers every where owning and crying him up for their king , the roman governour of iudea could not have forborn to have taken notice of it , and have made use of their force against him . this the jews were not mistaken in ; and therefore made use of it as the strongest accusation , and likeliest to prevail with pilate against him for the taking away his life ; it being treason , and an unpardonable offence , which could not scape death from a roman deputy , without the forfeiture of his own life . thus then they accuse him to pilate , luke xxiii . . we found this fellow perverting the nation , and forbidding to give tribute to caesar , saying , that he himself is the messiah , a king. our saviour indeed , now that his time was come , ( and he in custody , and forsaken of all the world , and so out of all danger of raising any sedition or disturbance , ) owns himself , to pilate , to be a king ; after having first told pilate , iohn xviii . . that his kingdom was not of this world : and for a kingdom in another world , pilate knew that his master at rome concerned not himself . but had there been any the least appearance of truth in the allegations of the jews , that he had perverted the nation ; forbidding to pay tribute to caesar , or drawing the people after him , as their king ; pilate would not so readily have pronounced him innocent . but we see what he said to his accusers , luke xxiii . , . pilate , when he had called together the chief priests and the rulers of the people , said unto them , you have brought this man unto me , as one that perverteth the people ; and behold , i having examined him before you , have found no fault in this man , touching those things whereof you accuse him : no , nor yet herod , for i sent you to him ; and lo , nothing worthy of death is done by him . and therefore finding a man of that mean condition , and innocent life , ( no mover of seditions , or disturber of the publick peace , ) without a friend or a follower ; would have dismissed him , as a king of no consequence ; as an innocent man , falsely and maliciously accused by the jews . how necessary this caution was in our saviour , to say or do nothing that might justly offend , or render him suspected to the roman governour ; and how glad the jews would have been to have any such thing against him ; we may see , luke xx. . the chief priests and the scribes watched him , and sent forth spies , who should feign themselves just men , that might take hold of his words , that so they might deliver him unto the power and authority of the governour . and the very thing wherein they hoped to entrap him in this place , was paying tribute to caesar , which they afterwards falsely accused him of . and what would they have done , if he had before them professed himself to have been the messiah , their king and deliverer ? and here we may observe the wonderful providence of god , who had so ordered the state of the jews at the time when his son was to come into the world ; that though neither their civil constitution , nor religious worship were dissolved , yet the power of life and death was taken from them ; whereby he had an opportunity to publish the kingdom of the messiah ; that is , his own royalty , under the name of the kingdom of god , and of heaven : which the jews well enough understood , and would certainly have put him to death for , had the power been in their own hands . but this being no matter of accusation to the romans , hindred him not from speaking of the kingdom of heaven , as he did : sometimes in reference to his appearing in the world , and being believed on by particular persons ; sometimes in reference to the power should be given him by the father at his resurrection ; and sometimes in reference to his coming to judge the world at the last day in the full glory and completion of his kingdom . these were ways of declaring himself , which the jews could lay no hold on , to bring him in danger with pontius pilate , and get him seized and put to death . another reason there was , that hindred him as much as the former from professing himself in express words to be the messiah ; and that was , that the whole nation of the jews expecting at this time their messiah , and deliverance by him from the subjection they were in to a foreign yoke , the body of the people would certainly upon his declaring himself to be the messiah their king , have rose up in rebellion , and set him at the head of them . and indeed , the miracles that he did so much disposed them to think him to be the messiah , that though shrouded under the obscurity of a mean condition , and a very private simple life , and his passing for a galilean , ( his birth at bethlehem being then concealed ) and he not assuming to himself any power or authority , or so much as the name of the messiah , yet he could hardly avoid being set up by a tumult , and proclaimed their king. so iohn tells us , chap. v. , . then those men , when they had seen the miracles that iesus did , said , this is of a truth that prophet that should come into the world. when therefore iesus perceived that they would come to take him by force to make him king , he departed again into a mountain himself alone . this was upon his feeding of five thousand with five barley loaves and two fishes . so hard was it for him , doing those miracles which were necessary to testifie his mission , and which often drew great multitudes after him , mat. iv. . to keep the heady and hasty multitude from such disorder , as would have involved him in it ; and have disturbed the course , and cut short the time of his ministry ; and drawn on him the reputation and death of a turbulent seditious malefactor : contrary to the design of his coming , which was to be offered up a lamb blameless , and void of offence ; his innocence appearing to all the world , even to him that delivered him up to be crucified . this it would have been impossible to have avoided , if in his preaching every where , he had openly assumed to himself the title of their messiah ; which was all was wanting to set the people in a flame ; who , drawn by his miracles , and the hopes of finding a deliverer in so extraordinary a man , followed him in great numbers . we read every where of multitudes ; and in luke xii . . of myriads that were gathered about him . this conflux of people , thus disposed , would not have failed , upon his declaring himself to be the messiah , to have made a commotion , and with force set him up for their king. it is plain therefore from these these two reasons , why , ( though he came to preach the gospel , and convert the world to a belief of his being the messiah , and though he says so much of his kingdom , under the title of the kingdom of god , and the kingdom of heaven , ) he yet makes it not his business to perswade them that he himself is the messiah , or does in his publick preaching declare himself to be him . he inculcates to the people , on all occasions , that the kingdom of god is come . he shews the way of admittance into this kingdom , viz. repentance and baptism ; and teaches the laws of it , viz. good life , according to the strictest rules of vertue and morality . but who the king was of this kingdom , he leaves to his miracles to point out to those who would consider what he did , and make the right use of it , now ; or to witness to those who should hearken to the apostles hereafter ; when they preached it in plain words , and called upon them to believe it , after his resurrection ; when there should be no longer any fear that it should cause any disturbance in civil societies and the governments of the world. but he could not declare himself to be the messiah , without manifest danger of tumult and sedition . and the miracles he did , declared it so much , that he was fain often to hide himself , and withdraw from the concourse of the people . the leper that he cured , mark i. though forbid to say any thing , yet blazed it so abroad , that iesus could no more openly enter into the city , but was without in desart places ; and there they came to him from every quarter . and thus he did more than once . this being premised , let us take a view of the promulgation of the gospel by our saviour himself , and see what it was he taught the world , and required men to believe . the first beginning of his ministry , whereby he shewed himself , seems to be at cana in galilee , soon after his baptism ; where he turned water into wine : of which st. iohn , chap. ii. . says thus , this beginning of miracles iesus made , and manifested his glory , and his disciples believed in him . his disciples here believed in him , but we hear not of any other preaching to them , but by this miracle , whereby he manifested his glory ; i. e. of being the messiah the prince . so nathanael , without any other preaching , but only our saviour's discovering to him that he knew him after an extraordinary manner , presently acknowledges him to be the messiah ; crying , rabbi , thou art the son of god ; thou art the king of israel . from hence , staying a few days at capernaum , he goes to ierusalem to the passover ; and there he drives the traders out of the temple , iohn ii. - . saying , make not my father's house a house of merchandize . where we see , he uses a phrase , which by interpretation signifies that he was the son of god , though at that time unregarded . v. . hereupon the jews demand , what sign dost thou shew us , since thou doest these things ? iesus answered , destroy ye this temple , and in three days i will raise it again . this is an instance of what way jesus took to declare himself : for 't is plain by their reply , the jews understood him not , nor his disciples neither ; for 't is said , v. . when therefore he was risen from the dead , his disciples remembred that he said this to them : and they believed the scripture , and the saying of iesus to them . this therefore we may look on , in the beginning , as a pattern of christ's preaching , and shewing himself to the jews ; which he generally followed afterwards , viz. such a manifestation of himself , as every one at present could not understand ; but yet carried such an evidence with it to those who were well disposed now , or would reflect on it when the whole course of his ministry was over , as was sufficient clearly to convince them that he was the messiah . the reason of this method used by our saviour , the scripture gives us here , at this his first appearing in publick ; after his entrance upon his ministry ; to be a rule and light to us in the whole course of it . for the next verse taking notice that many believed on him , because of his miracles , ( which was all the preaching they had . ) 't is said , v. . but iesus did not commit himself unto them , because he knew all men ; i. e. he declared not himself so openly to be the messiah , their king , as to put himself into the power of the jews , by laying himself open to their malice ; whom he knew would be so ready to lay hold on it to accuse him . for , as the next verse . shews , he knew well enough what was in them . we may here farther observe , that believing in his name , signifies believing him to be the messiah . v. . tells us , that many at the passover believed in his name , when they saw the miracles that he did . what other faith could these miracles produce in them , who saw them , but that this was he , of whom the scripture spoke , who was to be their deliverer ? whilst he was now at ierusalem , nicodemus , a ruler of the jews , comes to him , iohn iii. - . to whom he preaches eternal life by faith in the messiah , v. . & . but in general terms , without naming himself to be that messiah ; though his whole discourse tends to it . this is all we hear of our saviour the first year of his ministry ; but only his baptism , fasting , and temptation in the beginning of it ; and spending the rest of it after the passover in iudea with his disciples , baptizing there . but when he knew that the pharisees reported that he made and baptized more disciples than john , he left judea , and got out of their way again into galilee , john iv. . . in his way back , by the well of sichar , he discourses with the samaritan woman ; and after having opened to her the true and spiritual worship which was at hand , which the woman presently understands of the times of the messiah , who was then looked for ; thus she answers , v. . i know that the messiah cometh : when he is come , he will tell us all things . whereupon our saviour , though we hear no such thing from him in ierusalem or iudea , or to nicodemus , yet here to this samaritan woman , he in plain and direct words owns and declares , that he himself , who talked with her , was the messiah , v. . this would seem very strange , that he should be more free and open to a samaritan , than he was to the jews ; were not the reason plain from what we have observed above . he was now out of iudea , with a people with whom the iews had no commerce ; v. . who were not disposed out of envy , as the iews were , to seek his life , or to accuse him to the roman governour , or to make an insurrection to set a iew up for their king. what the consequence was of his discourse with this samaritan woman , we have an account , v. . - . she left her water-pot , and went her way into the city , and saith to the men , come , see a man who told me all things that ever i did : is not this the messiah ? and many of the samaritans of that city believed on him for the saying of the woman , which testified , he told me all that ever i did . so when the samaritans were come unto him , they besought him that he would tarry with them : and he abode there two days . and many more believed because of his own word : and said unto the woman , now we believe not because of thy saying ; for we have heard him our selves ; and we know , ( i. e. are fully perswaded , ) that it is indeed the messiah , the saviour of the world. by comparing v. . with & . it is plain , that believing on him signifies no more than believing him to be the messiah . from sichar jesus goes to nazareth , the place he was bred up in ; and there reading in the synagogue a prophecy concerning the messiah out of the lxi of isaiah , he tells them , luke iv. . this day is this scripture fulfilled in your ears . but being in danger of his life at nazareth , he leaves it , for capernaum : and then , as st. matthew informs us , chap. iv. . he began to preach , and say , repent , for the kingdom of heaven is at hand . or , as st. mark has it , chap. i. , . preaching the gospel of the kingdom of god ; and saying , the time is fulfilled , and the kingdom of god is at hand , repent ye , and believe in the gospel ; i. e. believe this good news . this removing to capernaum , and seating himself there in the borders of zabulon and naphtali , was , as st. matthew observes , chap. iv. - . that a prophecy of isaiah might be fulfilled . thus the actions and circumstances of his life answered the prophesies , and declared him to be the messiah . and by what st. mark says in this place , it is manifest , that the gospel which he preached and required them to believe , was no other but the good tidings of the coming of the messiah , and of his kingdom ; the time being now fulfilled . in his way to capernaum , being come to cana , a noble-man of capernaum came to him , v. . and besought him that he would come down and heal his son , for he was at the point of death . v. . then said iesus unto him , except ye see signs and wonders , you will not believe . then he returning homewards , and finding that his son began to mend at the same hour in which iesus said unto him , thy son liveth ; he himself believed , and his whole house , v. . here this noble-man is by the apostle pronounced to be a believer . and what does he believe ? even that which jesus complains , v. . they would not believe , except they saw signs and wonders : which could be nothing but what those of samaria , in the same chapter , believed ; viz. that he was the messiah . for we no where in the gospel hear of any thing else had been proposed to be believed by them . having done miracles , and cured all their sick at capernaum , he says , let us go to the adjoyning towns , that i may preach there also ; for therefore came i forth , mark i. . or , as st. luke has it , chap. iv. . he tells the multitude , who would have kept him ▪ that he might not go from them , i must evangelize , or tell the good tidings of the kingdom of god , to other cities also ; for therefore am i sent . and st. matthew , chap. iv. . tells us how he executed this commission he was sent on . and iesus went about all galilee , teaching in their synagogues , and preaching the gospel of the kingdom , and curing all diseases . this then was what he was sent to preach every where , viz. the gospel of the kingdom of the messiah ; and by the miracles and good he did , let them know who was the messiah . hence he goes up to ierusalem , to the second passover since the beginning of his ministry . and here discoursing to the jews , who sought to kill him , upon occasion of the man , whom he had cured , carrying his bed on the sabbath-day ; and for making god his father ; he tells them , that he wrought these things by the power of god ; and that he shall do greater things : for that the dead shall , at his summons , be raised ; and that he , by a power committed to him from his father , shall judge them ; and that he is sent by his father ; and that whoever shall hear his word , and believe in him that sent him , has eternal life . this , though a clear description of the messiah , yet we may observe , that here to the angry iews , who sought to kill him , he says not a word of his kingdom , nor so much as names the messiah ; but yet that he is the son of god , and sent from god , he refers them to the testimony of iohn the baptist , to the testimony of his own miracles , and of god himself in the voice from heaven ; and of the scriptures , and of moses . he leaves them to learn from these the truth they were to believe , viz. that he was the messiah sent from god. this you may read more at large , iohn v. - . the next place where we find him preaching , was on the mount , mat. v. and luke vi. this is by much the longest sermon we have of his any where ; and , in all likelihood , to the greatest auditory . for it appears to have been to the peple gathered to him from galilee , and iudea , and ierusalem , and from beyond iordan ; and that came out of idumea , and from tyre and sidon ; mentioned mark iii. , . and luke vi. . but in this whole sermon of his we do not find one word of believing , and therefore no mention of the messiah , or any intimation to the people who himself was . the reason whereof we may gather from mat. . . where christ forbids them to make him known ; which supposes them to know already who he was . for that this xii . chapter of matthew ought to precede the sermon in the mount , is plain , by comparing it with mark ii. beginning at v. . to mark iii. . and comparing those chapters of st. mark with luke vi. and i desire my reader once for all here to take notice , that i have all along observed the order of time in our saviour's proaching ; and have not , as i think , passed by any of his discourses . in this sermon our saviour only teaches them what were the laws of his kingdom , and what they must do who were admitted into it , of which i shall have occasion to speak more at large in another place ; being at present only enquiring what our saviour proposed as matter of faith to be believed . after this , iohn the baptist sends to him this message , luke vii . . asking , art thou he that should come , or do we expect another ? that is , in short , art thou the messiah ? and if thou art , why dost thou let me , thy fore runner , languish in prison ? must i expect deliverance from any other ? to which jesus returns this answer , v. , . tell john what you have seen and heard : the blind see , the lame walk , the lepers are cleansed , the deaf hear , the dead are raised , to the poor the gospel is preached ; and blessed is he who is not offended in me . what it is to be offended or scandalized in him , we may see by comparing mat. xiii . . and mark iv. . with luke viii . . for what the two first call scandalized , the last calls standing off from , or forsaking ; i. e. not receiving him as the messiah ; ( vid. mark vi. - . ) or revolting from him . here jesus refers iohn , as he did the jews before , to the testimony of his miracles , to know who he was ; and this was generally his preaching , whereby he declared himself to be the messiah : who was the only prophet to come , whom the iews had any expectation of ; nor did they look for any other person to be sent to them with the power of miracles , but only the messiah . his miracles , we see by his answer to iohn the baptist , he thought a sufficient declaration amongst them , that he was the messiah . and therefore , upon his curing the possessed of the devil , the dumb , and blind , mat. xii . the people , who saw the miracle , said , v. . is not this the son of david ? as much as to say , is not this the messiah ? whereat the pharisees being offended , said , he cast out devils by beelzebub . jesus shewing the falshood and vanity of their blasphemy , justifies the conclusion the people made from this miracle ; saying , v. . that his casting out devils by the spirit of god , was an evidence that the kingdom of the messiah was come . one thing more there was in the miracles done by his disciples , which shewed him to be the messiah ; that they were done in his name . in the name of iesus of nazareth , rise up and walk , says st. peter to the lame man whom he cured in the temple , acts iii. . and how far the power of that name reached , they themselves seem to wonder , luke x. . and the seventy returned again with joy , saying , lord , even the devils are subject to us in thy name . from this message from iohn the baptist , he takes occasion to tell the people , that iohn was the fore-runner of the messiah ; that from the time of iohn the baptist the kingdom of the messiah began ; to which time all the prophets and the law pointed , luke vii . and mat. xi . luke viii . . afterwards he went through every city and village , preaching and shewing the good tidings of the kingdom of god. here we see , as every where , what his preaching was ; and consequently what was to be believed . soon after , he preaches from a boat to the people on the shoar . his sermon at large we may read , mat. xiii . mark iv. and luke viii . but this is very observeable , that this second sermon of his here , is quite different from his former in the mount. for that was all so plain and intelligible , that nothing could be more so : whereas this is all so involved in parables , that even the apostles themselves did not understand it . if we enquire into the reason of this , we shall possibly have some light from the different subjects of these two sermons . there he preached to the people only morality ; clearing the precepts of the law from the false glosses which were received in those days ; and setting forth the duties of a good life in their full obligation and extent , beyond what the judiciary laws of the israelites did , or the civil laws of any country could prescribe or take notice of . but here in this sermon by the sea-side , he speaks of nothing but the kingdom of the messiah , which he does all in parables . one reason whereof st. matthew gives us , chap. xiii . . that it might be fulfilled which was spoken by the prophet , saying , i will open my mouth in parables , i will utter things that have been keep secret from the foundations of the world. another reason our saviour himself gives of it , v. , . because to you is given to know the mysteries of the kingdom of heaven , but to them it is not given . for whosoever hath , to him shall be given , and he shall have more abundantly : but whosoever hath not , i. e. improves not the talents that he hath , from him shall be taken away , even that that he hath . one thing it may not be amiss to observe ; that our saviour here in the explication of the first of these parables to his apostles , calls the preaching of the kingdom of the messiah , simply the word ; and luke viii . . the word of god : from whence st. luke , in the acts , often mentions it under the name of the word , and the word of god , as we have elsewhere observed . to which i shall here add that of acts viii . . therefore they that were scattered abroad , went every where preaching the word : which word , as we have found by examining what they preached all through their history , was nothing but this , that iesus was the messiah : i mean , this was all the doctrine they proposed to be believed . for what they taught , as well as our saviour , contained a great deal more ; but that concerned practice , and not belief . and therefore our saviour says , in the place before quoted , luke viii . . they are my mother , and my brethren , who hear the word of god , and do it : obeying the law of the messiah their king , being no less required than their believing that jesus was the messiah , the king and deliverer that was promised them . mat. ix . . we have an account , again of this preaching ; what it was , and how . and iesus went about all the cities and villages , teaching in their synagogues , and preaching the gospel of the kingdom ; and healing every sickness , and every disease amongst the people . he acquainted them that the kingdom of the messiah was come , and left it to his miracles to instruct and convince them that he was the messiah . mat. x. when he sent his apostles abroad , their commission to preach we have v. , . in these words : as ye go , preach , saying , the kingdom of heaven is at hand ; heal the sick , &c. all that they had to preach , was , that the kingdom of the messiah was come . whosoever should not receive them , the messengers of this good tidings , nor hearken to their message , incurred a heavier doom than sodom and gomorrha at the day of judgment , v. ▪ . but v. . whosoever shall confess me before men , i will confess him before my father who is in heaven . what this confessing of christ is , we may see , by comparing iohn xii . . with ix . . nevertheless among the chief rulers also many believed in him ; but because of the pharisees they did not confess him , lest they should be put out of the synagogue . and chap. ix . . these words spake his parents , because they feared the iews : for the iews had agreed already , that if any man did confess that he was the messiah , he should be put out of the synagogue . by which places it is evident , that to confess him , was to confess that he was the messiah . from which give me leave to observe also ( what i have cleared from other places , but cannot be too often remark'd , because of the different sense has been put upon that phrase ; ) viz. that believing on or in him ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred either way by the english traslation ) signifies believing that he was the messiah . for many of the rulers ( the text says ) believed on him ; but they durst not consess what they believed , for fear they should be put out of the synagogue . now the offence for which it was agreed that any one should be put out of the synagogue , was ▪ if he did confess that iesus was the messiah . hence we may have a clear understanding of that passage of st. paul to the romans , where he tells them positively , what is the faith he preaches ; rom. x. , . that is the word of faith which we preach ; that if thou shalt confess with thy mouth the lord iesus , and believe in thine heart , that god hath raised him from the dead , thou shalt be saved : and that also of st. iohn iv. , . we have seen , and do testifie , that the father sent the son to be the saviour of the world : whosoever shall confess that iesus is the son of god , god dwelleth in him , and be in god. where confessing jesus to be the son of god , is the same with confessing him to be the messiah : those two expressions being understood amongst the jews to signifie the same thing , as we have shewn already . how calling him the son of god came to signifie that he was the messiah , would not be hard to shew . but it is enough that it appears plainly that it was so used , and had that import amongst the jews at that time ; which if any one desires to have further evidenced to him , he may add mat. xxvi . . iohn vi. . & xi . . & xx. . to those places before occasionally taken notice of . as was the apostles commission , such was their performance ; as we read , luke ix . . they departed , and went through the towns , preaching the gospel , and healing every where . jesus bid them preach , saying , the kingdom of heaven is at hand . and st. luke tells us , they went through the towns , preaching the gospel ; a word which in saxon answers well the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and signifies , as that does , good news . so that what the inspired writers call the gospel , is nothing but the good tidings that the messiah and his kingdom was come ; and so it is to be understood in the new testament ; and so the angel calls it good tidings of great joy , luke ii. . bringing the first news of our saviour's birth . and this seems to be all that his disciples were at that time sent to preach . so luke ix . , . to him that would have excused his present attendance , because of burying his father ; iesus said unto him , let the dead bury their dead , but go thou and preach the kingdom of god. when , i say , this was all they were to preach , i must be understood , that this was the faith they preached ; but with it they joyned obedience to the messiah , whom they received for their king. so likewise when he sent out the seventy , luke x. their commission was in these words , v. . heal the sick , and say unto them , the kingdom of god is come nigh unto you . after the return of his apostles to him , he sits down with them in a mountain ; and a great multitude being gathered about them , st. luke tells us , chap. ix . . the people followed him , and he received them , and spake unto them of the kingdom of god ; and healed them that had need of healing . this was his preaching to this assembly , which consisted of five thousand men , besides women and children : all which great multitude he fed with five loaves and two fishes , mat. xiv . . and what this miracle wrought upon them , st. iohn tells us , chap. vi. , . then these men , when they had seen the miracle that iesus did , said , this is of a truth that prophet that should come into the world ; i. e. the messiah . for the messiah was the only person that they expected from god , and this the time they looked for him . and hence iohn the baptist , mat. xi . . stiles him , he that should come ; as in other places , come from god , or sent from god , are phrases used for the messiah . here we see our saviour keeps to his usual method of preaching : he speaks to them of the kingdom of god , and does miracles ; by which they might understand him to be the messiah , whose kingdom he spake of . and here we have the reason also , why he so much concealed himself , and forbore to own his being the messiah . for what the consequence was , of the multitudes but thinking him so , when they were got together , st. iohn tells us in the very next words : when iesus then perceived that they would come and take him by force to make him a king , he departed again into a mountain himself alone . if they were so ready to set him up for their king , only because they gathered from his miracles that he was the messiah , whilst he himself said nothing of it ; what would not the people have done ; and what would not the scribes and pharisees have had an opportunity to accuse him of ; if he had openly professed himself to have been the messiah , that king they looked for ? but this we have taken notice of already . from hence going to capernaum , whither he was followed by a great part of the people , whom he had the day before so miraculously fed ; he , upon the occasion of their following him for the loaves , bids them seek for the meat that endureth to eternal life : and thereupon , iohn vi. - . declares to them his being sent from the father ; and that those who believed in him , should be raised to eternal life : but all this , very much involved in a mixture of allegorical terms of eating , and of bread , bread of life , which came down from heaven , &c. which is all comprehended and expounded in these short and plain words , v. . & . verily , verily i say unto you , he that believeth on me , hath everlasting life and i will raise him up at the last day . the sum of all which discourse is , that he was the messiah sent from god ; and that those who believed him to be so , should be raised from the dead at the last day to eternal life . these who he spoke to , were of those who the day before would by force have made him king ; and therefore 't is no wonder he should speak to them of himself , and his kingdom and subjects , in obscure and mystical terms ; and such as should offend those who looked for nothing but the grandeur of a temporal kingdom in this world , and the protection and prosperity they had promised themselves under it . the hopes of such a kingdom , now that they had found a man that did miracles , and therefore concluded to be the deliverer they expected , had the day before almost drawn them into an open insurrection , and involved our saviour in it . this he thought fit to put a stop to ; they still following him 't is like with the same design . and therefore though he here speaks to them of his kingdom , it was in a way that so plainly bauk'd their expectation ; and shock'd them ; that when they found themselves disappointed of those vain hopes , and that he talked of their eating his flesh , and drinking his blood , that they might have life ; the jews said , v. . how can this man give us his flesh to eat ? and many , even of his disciples , said , it was an hard saying , who can bear it ? and so were scandalized in him , and forsook him , v. . . but what the true meaning of this discourse of our saviour was , the confession of st. peter , who understood it better and answered for the rest of the apostles shews : when jesus asked him , v. . will ye also go away ? then simon peter answered him , lord , to whom shall we go ? thou hast the words of eternal life ; i. e. thou teachest us the way to attain eternal life ; and accordingly we believe , and are sure that thou art the messiah , the son of the living god. this was the eating his flesh , and drinking his blood , whereby those who did so had eternal life . sometime after this , he enquires of his disciples , mark viii . . who the people took him for ? they telling him , for iohn the baptist , or one of the old prophets risen from the dead ; he asked , what they themselves thought ? and here again peter answers in these words , mark viii . . thou art the messiah . luke ix . . the messiah of god. and mat. xvi . . thou art the messiah , the son of the living god : which expressions , we may hence gather , amount to the same thing . whereupon our saviour tells peter , mat. xvi . , . that this was such a truth as flesh and blood could not reveal to him , but only his father who was in haven ; and that this was the foundation on which he was to build his church . by all the parts of which passage it is more than probable , that he had never yet told his apostles in direct words that he was the messiah ; but that they had gathered it from his life and miracles . for which we may imagine to our selves this probable reason ; because that if he had familiarly , and in direct terms , talked to his apostles in private that he was the messiah the prince , of whose kingdom he preached so much in publick every where ; iudas , whom he knew false and treacherous , would have been readily made use of to testifie against him , in a matter that would have been really criminal to the roman governour . this perhaps may help to clear to us that seemingly abrupt reply of our saviour to his apostles , iohn vi. . when they confessed him to be the messiah . i will , for the better explaining of it , set down the passage at large . peter having said , we believe , and are sure that thou art the messiah , the son of the living god. iesus answered them , have not i chosen you twelve , and one of you is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? this is a reply seeming at first sight nothing to the purpose ; when yet it is sure all our saviour's discourses were wise and pertinent . it seems therefore to me to carry this sense , to be understood afterwards by the eleven ( as that of destroying the temple , and raising it again in three days was ) when they should reflect on it after his being betray'd by iudas : you have confessed , and believe the truth concerning me ; i am the messiah your king : but do not wonder at it , that i have never openly declared it to you : for amongst you twelve , whom i have chosen to be with me , there is one who is an informer , or false accuser , ( for so the greek word signifies , and may possibly here be so translated , rather than devil ) who , if i had owned my self in plain words to have been the messiah , the king of israel , would have betrayed me , and informed against me . that he was yet cautious of owning himself to his apostles positively to be the messiah , appears farther from the manner wherein he tells peter , v. . that he will build his church upon that confession of his , that he was the messiah . i say unto thee , thou art cephas , or a rock , and upon this rock i will build my church , and the gates of hell shall not prevail against it . words too doubtful to be laid hold on against him , as a testimony that he professed himself to be the messiah ; especially if we joyn with them the following words , v. . and i will give thee the keys of the kingdom of heaven ; and what thou shalt bind on earth , shall be bound in heaven ; and what thou shalt loose on earth , shall be loosed in heaven . which being said personally to peter , render the foregoing words of our saviour ( wherein he declares the fundamental article of his church to be the believing him to be the messiah ) the more obscure and doubtful , and less liable to be made use of against him ; but yet such as might afterwards be understood . and for the same reason he yet here again forbids the apostles to say that he was the messiah , v. . from this time ( say the evangelists ) jesus began to shew to his disciples , ( i. e. his apostles , who are often called disciples ) that he must go to jerusalem , and suffer many things from the elders , chief priests , and scribes ; and be killed , and be raised again the third day . these , though all marks of the messiah , yet how little understood by the apostles , or suited to their expectation of the messiah , appears from peter's rebuking him for it in the following words , mat. xvi . . peter had twice before owned him to be the messiah , and yet he cannot here bear that he should suffer , and be put to death , and be raised again . whereby we may perceive , how little yet jesus had explained to the apostles what personally concerned himself . they had been a good while witnesses of his life and miracles ; and thereby being grown into a belief that he was the messiah , were in some degree prepared to receive the particulars that were to fill up that character , and answer the prophesies concerning him ; which from henceforth he began to open to them , ( though in a way which the jews could not form an accusation out of ) the time of the accomplishment of all , in his sufferings , death , and resurrection , now drawing on . for this was in the last year of his life ; he being to meet the jews at ierusalem but once more at the passover , who then should have their will upon him ; and therefore he might now begin to be a little more open concerning himself : though yet so , as to keep himself out of the reach of any accusation , that might appear just or weighty to the roman deputy . after his reprimand to peter , telling him that he savoured not the things of god , but of man ; mark viii . . he calls the people to him , and prepares those , who would be his disciples , for suffering ; telling them , v. . whoever shall be ashamed of me and my words in this adulterous and sinful generation , of him also shall the son of man be ashamed when he cometh in the glory of his father with the holy angels : and then subjoyns , mat. xvi . , . two great and solemn acts , wherein he would shew himself to be the messiah the king : for the son of man shall come in the glory of his father , with his angels ; and then he shall render every man according to his works . this is evidently meant of the glorious appearance of his kingdom , when he shall come to judge the world at the last day ; described more at large , mat xxv . when the son of man shall come in his glory , and all the holy angels with him , then shall be sit upon the throne of his glory . then shall the king say to them on his right hand , &c. but what follows in the place above quoted , mat. xvi . . verily , verily , there be some standing here , who shall not tast of death , till they see the son of man coming in his kingdom ; importing that dominion , which some there should see him exercise over the nation of the jews , was so covered ; by being annexed to the preceding v. . ( where he spoke of the manifestation and glory of his kingdom at the day of judgment ) that though his plain meaning here in v. . be , that the appearance and visible exercise of his kingly power in his kingdom was so near , that some there should live to see it ; yet if the foregoing words had not cast a shadow over these later , but they had been left plainly to be understood , as they plainly signified , that he should be a king ; and that it was so near , that some there should see him in his kingdom ; this might have been laid hold on , and made the matter of a plausible and seemingly just accusation against him , by the jews , before pilate . this seems to be the reason of our saviour's inverting here the order of the two solemn manifestations to the world of his rule and power ; thereby perplexing at present his meaning , and securing himself , as was necessary , from the malice of the jews , which always lay at catch to intrap him , and accuse him to the roman governour ; and would , no doubt , have been ready to have alledged these words , some here shall not tast of death , till they see the son of man coming in his kingdom , against him , as criminal ; had not their meaning been , by the former verse , perplexed , and the sense at that time rendred unintelligible , and not applicable by any of his auditors to a sense that might have been prejudicial to him before the roman governour . for how well the chief of the jews were disposed towards him , st. luke tells us , chap. xi . . laying wait for him , and seeking to catch something out of his mouth , that they might accuse him : which may be a reason to satisfie us of the seemingly doubtful and obscure way of speaking used by our saviour in other places ; his circumstances being such , that without such a prudent carriage and reservedness , he could not have gone through the work which he came to do ; nor have performed all the parts of it , in a way correspondent to the descriptions given of the messiah , and which should be afterwards fully understood to belong to him , when he had left the world. after this , mat. xvii . , &c. he , without saying it in direct words , begins , as it were , to own himself to his apostles to be the messiah ; by assuring them , that as the scribes , according to the prophecy of malachy , chap. iv. . rightly said , that elias was to usher in the messiah ; so indeed elias was already come , though the jews knew him not , and treated him ill : whereby they understood that he spoke to them of john the baptist , v. . and a little after he somewhat more plainly intimates that he is the messiah , mark ix . . in these words : whosoever shall give you a cup of water to drink in my name , because ye belong to the messiah . this , as i remember , is the first place where our saviour ever mentioned the name of messiah ; and the first time that he went so far towards the owning , to any of the jewish nation , himself to be him . in his way to jerusalem , bidding one follow him , luke ix . . who would first bury his father , v. . iesus said unto him , let the dead bury their dead ; but go thou and preach the kingdom of god. and luke x. . sending out the seventy disciples , he says to them , v. . heal the sick , and say , the kingdom of god is come nigh unto you . he had nothing else for these , or for his apostles , or any one , it seems , to preach ; but the good news of the coming of the kingdom of the messiah . and if any city would not receive them , he bids them , v. . go into the streets of the same , and say , even the very dust of your city , which cleaveth on us , do we wipe off against you : notwithstanding , be ye sure of this , that the kingdom of god is come nigh unto you . this they were to take notice of , as that which they should dearly answer for ; viz. that they had not with faith received the good tidings of the kingdom of the messiah . after this , his brethren say unto him , iohn vii . , , . ( the feast of tabernacles being near ) depart hence , and go into judea , that thy disciples also may see the works that thou doest : for there is no man that does any thing in secret , and he himself seeketh to be known openly . if thou do these things , shew thy self to the world. here his brethren , which the next verse tells us did not believe in him , seem to upbraid him with the inconsistency of his carriage ; as if he designed to be received for the messiah , and yet was afraid to shew himself : to whom he justified his conduct , ( mentioned v. . ) in the following verses ; by telling them , that the world ( meaning the jews especially ) hated him , because he testified of it , that the works thereof are evil ; and that his time was not yet fully come , wherein to quit his reserve , and abandon himself freely to their malice and fury : and therefore , though he went up unto the feast , it was not openly ; but as it were in secret , v. . and here coming into the temple about the middle of the feast , he justifies his being sent from god ; and that he had not done any thing against the law in curing the man at the pool of bethesday , v. iohn v. - . on the sabbath-day ; which , though done above a year and an half before , they made use of as a pretence to destroy him . but what was the true reason of seeking his life , appears from what we have in this vii . chapter , v. - . then said some of them at jerusalem , is not this he whom they seek to kill ? but lo , he speaketh boldly , and they say nothing unto him . do the rulers know indeed that this is the very messiah ? howbeit , we know this man whence he is ; but when the messiah cometh , no man knoweth whence he is . then cryed iesus in the temple , as he taught , ye both know me , and ye know whence i am : and i am not come of my self , but he that sent me is true , whom ye know not . but i know him , for i am from him , and he hath sent me . then they sought [ an occasion ] to take him , but no man laid hands on him , because his hour was not yet come . and many of the people believed on him , and said , when the messiah cometh , will be do more miracles than these which this man hath done ? the pharisees heard that the people murmured such things concerning him ; and the pharisees and chief priests sent officers to take him . then said iesus unto them , yet a little while am i with you , and then i go to him that sent me : ye shall seek me , and not find me ; and where i am there ye cannot come . then said the iews among themselves , whither will he go , that we shall not find him ? here we find that the great fault in our saviour , and the great provocation to the jews , was his being taken for the messiah ; and doing such things as made the people believe in him ; i. e. believe that he was the messiah . here also our saviour declares , in words very easie to be understood , at least after his resurrection , that he was the messiah : for if he were sent from god , and did his miracles by the spirit of god , there could be no doubt but he was the messiah . but yet this declaration was in a way that the pharisees and priests could not lay hold on to make an accusation of , to the disturbance of his ministry , or the seizure of his person , how much soever they desired it : for his time was not yet come . the officers they had sent to apprehend him , charmed with his discourse , returned without laying hands on him , v. , . and when the chief priests asked them , why they brought him not ? they answered , never man spake like this man. whereupon the pharisees reply , are ye also deceived ? have any of the rulers , or of the pharisees believed on him ? but this people , who know not the law , are cursed . this shews what was meant by believing on him ; viz. believing that he was the messiah . for , say they , have any of the rulers , who are skilled in the law , or of the devout and learned pharisees , acknowledged him to be the messiah ? for as for those who in the division among the people concerning him , say , that he is the messiah , they are ignorant and vile wretches , know nothing of the scripture , and being accursed , are given up by god to be deceived by this impostor , and to take him for the messiah . therefore , notwithstanding their desire to lay hold on him , he goes on ; and v. , . in the last and great day of the feast , iesus stood and cryed , saying ; if any man thirst , let him come unto me and drink : he that believeth on me , as the scripture hath said , out of his belly shall flow rivers of living water . and thus he here again declares himself to be the messiah ; but in the prophetick stile ; as we may see by the next verse of this chapter , and those places in the old testament that these words of our saviour refer to . in the next chapter , iohn viii . all that he says concerning himself , and what they were to believe , tends to this ; viz. that he was sent from god his father ; and that if they did not believe that he was the messiah , they should die in their sins : but this in a way , as st. iohn observes , v. . that they did not well understand . but our saviour himself tells them , v. . when ye have lift up the son of man , then shall ye know that i am he . going from them , he cures the man born blind , whom meeting with again , after the jews had questioned him , and cast him out , iohn ix . - . jesus said to him , dost thou believe on the son of god ? he answered , who is he , lord , that i might believe on him ? and iesus said unto him , thou hast both seen him , and it is he that talketh with thee . and he said , lord , i believe . here we see this man is pronounced a believer , when all that was proposed to him to believe , was , that jesus was the son of god ; which was , as we have already shewn , to believe that he was the messiah . in the next chapter , iohn x. - . he declares the laying down of his life for both jews and gentiles ; but in a parable , which they understood not , v. . . as he was going to the feast of the dedication , the pharisees ask him , luke xvii . . when the kingdom of god , i. e. of the messiah , should come ? he answers , that it should not come with pomp , and observation , and great concourse ; but that it was already begun amongst them . if he had stopt here , the sense had been so plain , that they could hardly have mistaken him ; or have doubted , but that he meant , that the messiah was already come , and amongst them ; and so might have been prone to infer , that jesus took upon him to be him . but here , as in the place before taken notice of , subjoyning to this the future revelation of himself , both in his coming to execute vengeance on the jews , and in his coming to judgment mixed together , he so involved his sense , that it was not easie to understand him . and therefore the jews came to him again in the temple , iohn x. . and said , how long dost thou make us doubt ? if thou be the christ tell us plainly . iesus answered , i told you , and ye believed not : the works that i do in my father's name , they bear witness of me . but ye believed not , because ye are not of my sheep , as i told you . the believing here , which he accuses them of not doing , is plainly their not believing him to be the messiah , as the foregoing words evince , and in the same sense it is evidently meant in the following verses of this chapter . from hence iesus going to bethabara , and thence returning to bethany ; upon lazarus's death , iohn xi . - . jesus said to martha , i am the resurrection and the life , he that believeth in me , though he were dead , yet he shall live ; and whosoever liveth , and believeth in me , shall not die for ever . so i understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the septuagint , gen. iii. . or iohn vi. . which we read right in our english translation , live for ever . but whether this saying of our saviour here can with truth be translated , he that liveth and believeth in me , shall never die , will be apt to be questioned . but to go on . believest thou this ? she said unto him , yea , lord , i believe that thou art the messiah , the son of god , which should come into the world. this she gives as a full answer to our saviour's demands ; this being that faith , which whoever had , wanted no more to make them believers . we may observe farther , in this same story of the raising of lazarus , what faith it was our saviour expected ; by what he says , v. , . father , i thank thee that thou hast heard me . and i know that thou hearest me always . but because of the people who stand by , i said it , that they may believe that thou hast sent me . and what the consequence of it was , we may see , v. . then many of the iews who came to mary , and had seen the things which iesus did , believed on him : which belief was , that he was sent from the father ; which in other words was , that he was the messiah . that this is the meaning , in the evangelists , of the phrase of believing on him , we have a demonstration in the following words , v. , . then gathered the chief priests and pharisees a council , and said , what do we ? for this man does many miracles ; and if we let him alone , all men will believe on him . those who here say , all men would believe on him , were the chief priests and pharisees his enemies ; who sought his life ; and therefore could have no other sense nor thought of this faith in him , which they spake of , but only the believing him to be the messiah : and that that was their meaning , the adjoyning words shew . if we let him alone , all the world will believe on him ; i.e. believe him to be the messiah . and the romans will come and take away both our place and nation . which reasoning of theirs was thus grounded . if we stand still , and let the people believe on him , i.e. receive him for the messiah ; they will thereby take him and set him up for their king , and expect deliverance by him ; which will draw the roman arms upon us , to the destruction of us and our country . the romans could not be thought to be at at all concerned in any other belief whatsoever , that the people might have in him . it is therefore plain , that believing on him , was , by the writers of the gospel , understood to mean , the believing him to be the messiah . the sanhedrim therefore , v. , . from that day forth consulted for to put him to death . iesus therefore walked not yet ( for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , and so i think it ought here to be translated ) boldly , or open-fac'd among the iews ; i.e. of ierusalem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot well here be translated no more , because within a very short time after , he appeared openly at the passover , and by his miracles and speech declared himself more freely than ever he had done ; and all the week before his passion taught daily in the temple , mat. xx. . mark x. . luke xviii . , &c. the meaning of this place seems therefore to be this : that his time being not yet come , he durst not yet shew himself openly , and confidently , before the scribes and pharisees , and those of the sanhedrim at ierusalem , who were full of malice against him , and had resolved his death ; but went thence unto a country near the wilderness , into a city called ephraim , and there continued with his disciples , to keep himself out of the way till the passover , which was nigh at hand , v. . in his return thither , he takes the twelve aside , and tells them before hand what should happen to him at ierusalem , whither they were now going ; and that all things that are written by the prophets concerning the son of man , should be accomplished . that he should be betrayed to the chief priests and scribes ; and that they should condemn him to death , and deliver him to the gentiles ; that he should be mocked , and spit on , and scourged , and put to death ; and the third day he should rise again . but st. luke tells us , chap. xviii . . that the apostles understood none of these things , and this saying was hid from them ; neither knew they the things which were spoken . they believed him to be the son of god , the messiah sent from the father ; but their notion of the messiah was the same with the rest of the jews ; that he should be a temporal prince and deliverer . that which distinguished them from the unbelieving jews , was , that they believed jesus to be the very messiah , and so received him as their king and lord accordingly . we see , mark x. . that even in this their last journey with him to ierusalem , two of them , iames and iohn , coming to him , and falling at his feet , said , grant unto us , that we may fit , one on thy right hand , and the other on thy left hand , in thy glory ; or , as . st. matthew has it , chap. xx. . in thy kingdom . and now the hour being come that the son of man should be glorified , he , without his usual reserve , makes his publick entry into ierusalem , riding on a young ass ; as it is written , fear not , daughter of sion , behold , thy king cometh fitting on an asses colt. but these things , says st. iohn , chap. xii . . his disciples understood not at the first ; but when iesus was glorified , then remembred they that these things were written of him , and that they had done these things unto him . though the apostles believed him to be the messiah , yet there were many occurrences of his life which they understood not , at the time when they happened , to be fore-told of the messiah ; which after his ascension they found exactly to quadrate . and all the people crying hosanna , blessed is the king of israel , that cometh in the name of the lord ; this was so open a declaration of his being the messiah , that luke xix . . some of the pharisees from among the multitude said unto him , master , rebuke thy disciples . but he was so far from stopping them , or disowning this their acknowledgment of his being the messiah , that he said unto them , i tell you , that if these should hold their peace , the stones would immediately cry out . and again , upon the like occasion of their crying hosanna , to the son of david , in the temple , mat. xxi . , . when the chief priests and scribes were sore displeased , and said unto him , hearest thou what they say ? iesus said unto them , yea ; have ye never read , out of the months of babes and sucklings thou hast perfected praise ? and now , v. , . he cures the blind and the lame openly in the temple . and when the chief priests and scribes saw the wonderful things that he did , and the children crying in the temple hosanna , they were enraged . one would not think , that after the multitude of miracles that our saviour had now been doing for above three years together , that the curing the lame and blind should so much move them . but we must remember , that though his ministry had abounded with miracles , yet the most of them had been done about galilee , and in parts remote from ierusalem : there is but one left upon record hitherto done in that city ; and that had so ill a reception , that they sought his life for it ; as we may read , iohn v. . and therefore we hear not of his being at the next passover , because he was there only privately , as an ordinary jew : the reason whereof we may read , iohn vii . . after these things , iesus walked in galilee , for he would not walk in jewry , because the iews sought to kill him . hence we may guess the reason why st. iohn omitted the mention of his being at ierusalem at the third passover after his baptism ; probably because he did nothing memorable there . indeed , when he was at the feast of tabernacles , immediately preceding this his last passover , he cured the man born blind : but it appears not to have been done in ierusalem it self , but in the way as he retired to the mount of olives ; for there seems to have been no body by , when he did it , but his apostles . compare v. . with v. . . of iohn ix . this , at least , is remarkable ; that neither the cure of this blind man , nor that of the other infirm man , at the passover above a twelve month before at ierusalem , was done in the sight of the scribes , pharisees , chief priests , or rulers . nor was it without reason , that in the former part of his ministry he was cautious of shewing himself to be the messiah ; and by repeated miracles done in their sight before the people , of provoking the rulers in ierusalem , where he was in their power . but now that he was come to the last scene of his life , and that the passover was come , the appointed time wherein he was to compleat the work he came for , in his death and resurrection , he does many things in ierusalem it self , before the face of the scribes , pharisees , and whole body of the jewish nation , to manifest himself to be the messiah . and , as st. luke says , chap. xix . , . he taught daily in the temple : but the chief priests , and the scribes , and the chief of the people sought to destroy him ; and could not find what they might do , for all the people were very attentive to hear him . what he taught , we are not left to guess , by what we have found him constantly preaching elsewhere ; ( the kingdom of god's being come , and requiring repentance . ) but st. luke tells us , chap. xx. . he taught in the temple , and evangelized ; or , as we translate it , preached the gospel : which , as we have shewed , was the making known to them the good news of the kingdom of the messiah . and this we shall find he did , in what now remains of his history . in the first discourse of his , which we find upon record after this , iohn xii . , &c. he fore-tells his crucifixion ; and the belief of all sorts , both iews and gentiles , on him after that . whereupon the people say to him , v. . we have heard out of the law , that the messiah abideth for ever ; and how sayest thou , that the son of man must be lifted up ? who is this son of man ? in his answer he plainly designs himself , under the name of light ; which was what he had declared himself to them to be , the last time that they had seen him in ierusalem . for then at the feast of tabernacles , but six months before , he tells them in the very place where he now is , viz. in the temple , i am the light of the world ; whosoever follows me , shall not walk in darkness , but shall have the light of life ; as we may read , iohn viii . . & ix . he says , as long as i am in the world , i am the light of the world. but neither here , nor any where else , does he , even in these four or five last days of his life ( though he knew his hour was come , and was prepared for his death , v. . and scrupled not to manifest himself to the rulers of the jews to be the messiah , by doing miracles before them in the temple ) ever once in direct words own himself to the jews to be the messiah ; though by miracles , and other ways , he did every where make it known to them , so that it might be understood . this could not be without some reason ; and the preservation of his life , which he came now to ierusalem on purpose to lay down , could not be it . what other could it then be , but the same which had made him use caution in the former part of his ministry ; so to conduct himself , that he might do the work which he came for , and in all parts answer the character given of the messiah in the law and the prophets ? he had fulfilled the time of his ministry ; and now taught , and did miracles openly in the temple , before the rulers and the people , not fearing to be seized . but he would not be seized for any thing that might make him a criminal to the government ; and therefore he avoided giving those , who in the division that was about him enclined towards him , occasion of tumult for his sake ; or to the jews his enemies , matter of just accusation against him out of his own mouth , by professing himself to be the messiah , the king of israel in direct words . it was enough , that by words and deeds he declared it so to them , that they could not but understand him ; which 't is plain they did , luke xx. . . mat. xxi . . but yet neither his actions , which were only doing of good ; nor words , which were mystical and parabolical ; ( as we may see , mat. xxi . & xxii . and the parallel places of matthew and luke ; ) nor any of his ways of making himself known to be the messiah ; could be brought in testimony , or urged against him , as opposite or dangerous to the government . this preserved him from being condemned as a malefactor ; and procured him a testimony from the roman governour his judge , that he was an innocent man , sacrificed to the envy of the iewish nation . so that he avoided saying that he was the messiah , that to those who would reflect on his life and death after his resurrection , he might the more clearly appear to be so . it is farther to be remarked , that though he often appeals to the testimony of his miracles who he is , yet he never tells the iews that he was born at bethlehem ; to remove the prejudice that lay against him , whilst he passed for a galilean , and which was urged as a proof that he was not the messiah , iohn vii . , . the healing of the sick , and doing of good miraculously , could be no crime in him , nor accusation against him . but the naming of bethlehem for his birth-place , might have wrought as much upon the mind of pilate , as it did on herod's ; and have raised a suspicion in him as prejudicial to his innocence , as herod's was to the children born there . his pretending to be born at bethlehem , as it was liable to be explained by the iews , could not have failed to have met with a sinister interpretation in the roman governour , and have rendred iesus suspected of some criminal design against the government . and hence we see , that when pilate asked him , iohn xix . . whence art thou ? iesus gave him no answer . whether our saviour had not an eye to this straitness , this narrow room that was left to his conduct , between the new converts and the captious jews , when he says , luke xii . . i have a baptism to be baptized with , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how am i straitned till it be accomplished , i leave to be considered . i am come to send fire on the earth , says our saviour , and what if it be already kindled ? i.e. there begin already to be divisions about me , v. iohn vii . . . & ix . . & x. . and i have not the freedom , the latitude , to declare my self openly as i am , the messiah , till after my death . my way to my throne is closely hedged in on every side , and much straitned , within which i must keep , till it bring me to my cross ; in its due time and manner , so that it do not cut short the time , nor cross the end of my ministry . and therefore to keep up this inoffensive character , and not to let it come within the reach of accident or calumny , he withdrew with his apostles out of the town every evening ; and kept himself retired out of the way , luke xxi . . and in the day-time he was teaching in the temple , and every night he went out and abode in the mount that is called the mount of olives ; that he might avoid all concourse to him in the night , and give no occasion of disturbance , or suspicion of himself in that great conflux of the whole nation of the iews , now assembled in ierusalem at the passover . but to return to his preaching in the temple . he bids them , iohn xii . . to believe in the light whilst they have it . and he tells them , v. . i am the light come into the world , that every one who believes in me should not remain in darkness . which believing in him , was the believing him to be the messiah , as i have elsewhere shewed . the next day , mat. xxi . he rebukes them for not having believed iohn the baptist , who had testified that he was the messiah . and then , in a parable , declares himself to be the son of god , whom they should destroy ; and that for it god would take away the kingdom of the messiah from them , and give it to the gentiles . that they understood him thus , is plain from luke xx. . and when they heard it , they said , god forbid . and v. . for they knew that he had spoken this parable against them . much to the same purpose was his next parable concerning the kingdom of heaven , mat. xxii . - . that the jews not accepting of the kingdom of the messiah , to whom it was first offered , others should be brought in . the scribes and pharisees , and chief priests , not able to bear the declaration he made of himself to be the messiah ; ( by his discourses and miracles before them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iohn xii . . which he had never done before ) impatient of his preaching and miracles ; and being not able otherwise to stop the increase of his followers ; ( for , said the pharisees among themselves , perceive ye how ye prevail nothing ? behold , the world is gone after him , iohn xii . . so that the chief priests , and the scribes , and the chief of the people ) sought to destroy him , the first day of his entrance into ierusalem , luke xix . . the next day again they were intent upon the same thing , mark xi . , . and he taught in the temple ; and the scribes , and the chief priests heard it , and sought how they might destroy him ; for they feared him , because all the people were astonished at his doctrine . the next day but one , upon his telling them the kingdom of the messiah should be taken from them ; the chief priests and scribes sought to lay hands on him the same hour ; and they feared the people , luke xx. . if they had so great a desire to lay hold on him , why did they not ? they were the chief priests and the rulers , the men of power . the reason st. luke plainly tells us , in the next verse : and they watched him , and sent forth spies , which should feign themselves just men , that they might take hold of his words ; that so they might deliver him unto the power and authority of the governour . they wanted matter of accusation , against him , to the power they were under . that they watched for ; and that they would have been glad of , if they could have entangled him in his talk ; as st. matthew expresses it , chap. xxii . . if they could have laid hold on any word that had dropt from him , that might have rendred him guilty or suspected to the roman governour ; that would have served their turn , to have laid hold upon him , with hopes to destroy him . for their power not answering their malice , they could not put him to death by their own authority , without the permission and assistance of the governour ; as they confess , iohn xviii . . it is not lawful for us to put any man to death . this made them so earnest for a declaration in direct words , from his own mouth , that he was the messiah . 't was not that they would more have believed in him , for such a declaration of himself , than they did for his miracles , or other ways of making himself known , which it appears they understood well enough . but they wanted plain direct words , such as might support an accusation , and be of weight before an heathen judge . this was the reason why they pressed him to speak out , iohn x. . then came the iews round about him , and said unto him , how long dost thou hold us in suspense ? if thou be the messiah , tell us plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i. e. in direct words : for that st. iohn uses it in that sense , we may see , chap. xi . - . jesus saith to them , lazarus sleepeth . his disciples said , if , he sleeps , he shall do well ; howbeit , iesus spake of his death ; but they thought he had spoken of taking of rest in sleep . then said iesus to them plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lazarus is dead . here we see what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plain direct words , such as express the thing without a figure ; and so they would have had jesus pronounce himself to be the messiah . and the same thing they press again , mat. xvi . . the high-priest adjuring him by the living god , to tell them whether he were the messiah , the son of god ; as we shall have occasion to take notice by and by . this we may observe in the whole management of their design against his life . it turned upon this ; that they wanted and wished for a declaration from him , in direct words , that he was the messiah : something from his own mouth , that might offend the roman power , and render him criminal to pilate . in the st . verse of this xx of luke , they asked him , saying , master , we know that thou sayest and teachest rightly ; neither acceptest thou the person of any , but teachest the way of god truly . is it lawful for us to give tribute to caesar or no ? by this captious question they hoped to catch him , which way soever he answered . for if he had said , they ought to pay tribute to caesar , 't would be plain he allowed their subjection to the romans ; and so in effect disowned himself to be their king and deliverer : whereby he would have contradicted , what his carriage and doctrine seemed to aim at , the opinion that was spread amongst the people , that he was the messiah . this would have quash'd the hopes , and destroyed the faith of those who believed on him ; and have turned the ears and hearts of the people from him . if on the other side , he answered no , it is not lawful to pay tribute to caesar ; they had had out of his own mouth wherewithal to condemn him before pontius pilate . but st. luke tells us , v. . he perceived their craftiness , and said unto them , why tempt ye me ? i. e. why do ye'lay snares for me ? ye hypocrites , shew me the tribute-money ; so it is , mat. xxii . . whose image and inscription has it ? they said , caesar ' s. he said unto them , render therefore to caesar the things that are caesar's ; and to god the things that are god's . by the wisdom and caution of which unexpected answer , he defeated their whole design . and they could not take hold of his words before the people ; and they marvelled at his answer , and held their peace , luke xx. . and leaving him , they departed , mat. xxii . . he having by this reply , ( and what he answered to the sadducees concerning the resurrection , and to the lawyer , about the first commandment , mark xii . ) answered so little to their satisfaction or advantage ; they durst ask him no more questions , any of them . and now their mouths being stop'd , he himself begins to question them about the messiah ; asking the pharisees , mat. xxii . . what think ye of the messiah , whose son is he ? they say unto him , the son of david . wherein , though they answered right , yet he shews them in the following words , that however they pretended to be studiers and teachers of the law , yet they understood not clearly the scriptures concerning the messiah ; and thereupon he sharply rebukes their hypocrisie , vanity , pride , malice , covetousness , and ignorance ; and particularly tells them , v. . ye shut up the kingdom of heaven against men : for ye neither go in your selves , nor suffer ye them that are entring , to go in . whereby he plainly declares to them , that the messiah was come , and his kingdom began ; but that they refused to believe in him themselves , and did all they could to hinder others from believing in him ; as is manifest throughout the new testament : the history whereof sufficiently explains what is meant here by the kingdom of heaven , which the scribes and pharisees would neither go into themselves , nor suffer others to enter into . and they could not choose but understand him , though he named not himself in the case . provoked a new by his rebukes , they get presently to council , mat. xxvi . then assembled together the chief priest , and the scribes , and the elders of the people , unto the palace of the high-priest , who was called caiphas , and consulted that they might take iesus by subtilty , and kill him . but they said , not on the feast-day , lest there be an vproar among the people . for they feared the people , says st. luke , chap. xxii . . having in the night got jesus into their hands , by the treachery of iudas , they presently led him away bound to annas the high-priest , iohn xviii . . . the high-priest then asked iesus of his disciples , and of his doctrine . iesus answered him , i spake openly to the world ; i ever taught in the synagogue , and in the temple , whither the iews always resort ; and in secret have i said nothing . a proof that he had not in private to his disciples declared himself in express words to be the messiah , the prince . but he goes on . why askest thou me ? ask iudas , who has been always with me . ask them who heard me , what i have said unto them ; behold , they know what i said . our saviour we see here warily declines , for the reasons above mentioned , all discourse of his doctrine . annas getting nothing out of him for his turn , v. . sends him away to caiphas , and the sanhedrim ; who , mat. xxvi . . sought false witness against him : but when they found none that were sufficient , or came up to the point they desired ; which was to have something against him to take away his life , ( for so i think the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mean , mark xiv . . . ) they try again what they can get out of him himself , concerning his being the messiah ; which if he owned in express words , they thought they should have enough against him at the tribunal of the roman governour , to make him laesae majestatis reum , and so to take away his life . they therefore say to him , luke xxii . . if thou be the messiah , tell us . nay , as st. matthew hath it , the high-priest adjures him by the living god to tell them whether he were the messiah . to which our saviour replies : if i tell you , ye will not believe ; and if i ask you , ye will not answer me , nor let me go . if i tell you , and prove to you , by the testimony given of me from heaven , and by the works that i have done among you , you will not believe in me , that i am the messiah . or if i should ask you where the messiah is to be born ; and what state he should come in ; how he should appear , and other things that you think in me are not reconcileable with the messiah ; you will not answer me , and let me go , as one that has no pretence to be the messiah , and you are not afraid should be received for such . but yet i tell you , hereafter shall the son of man sit on the right hand of the power of god , v. . then said they all , art thou then the son of god ? and he said unto them , ye say that i am . by which discourse with them , related at large here by st. luke , it is plain , that the answer of our saviour , set down by st. matthew , chap. xxvi . . in these words , thou hast said ; and by st. mark , chap. xiv . . in these , i am ; is an answer only to this question , art thou then the son of god ? and not to that other , art thou the messiah ? which preceded , and he had answered to before : though matthew and mark , contracting the story , set them down together , as if making but one question ; omitting all the intervening discourse ; whereas 't is plain out of st. luke , that they were two distinct questions , to which iesus gave two distinct answers . in the first whereof , he , according to his usual caution , declined saying in plain express words , that he was the messiah ; though in the latter he owned himself to be the son of god. which , though they being iews , understood to signifie the messiah ; yet he knew could be no legal or weighty accusation against him before a heathen ; and so it proved . for upon his answering to their question , art thou then the son of god ? ye say that i am ; they cry out , luke xxii . . what need we any further witnesses ? for we our selves have heard out of his own mouth : and so thinking they had enough against him , they hurry him away to pilate . pilate asking them , iohn xviii . - . what accusation bring you against this man ? they answered , and said , if he were not a malefactor , we would not have delivered him up unto thee . then said pilate unto them , take ye him , and iudge him according to your law. but this would not serve their turn , who aimed at his life , and would be satisfied with nothing else . the iews therefore said unto him , it is not lawful for us to put any man to death . and this was also , that the saying of iesus might be fulfilled which he spake , signifying what death he should dye . pursuing therefore their design , of making him appear to pontius pilate guilty of treason against caesar , luke xxiii . . they began to accuse him , saying ; we found this fellow perverting the nation , and forbidding to give tribute to caesar ; saying , that he himself is the messiah the king : all which were inferences of theirs , from his saying , he was the son of god : which pontius pilate finding ( for 't is consonant , that he examined them to the precise words he had said ) their accusation had no weight with him . however , the name of king being suggested against jesus , he thought himself concerned to search it to the bottom . iohn xviii . - . then pilate entred again into the iudgment-hall , and called iesus , and said unto him , art thou the king of the iews ? iesus answered him , sayest thou this of thy self , or did others tell it thee of me ? pilate answered , am i a iew ? thine own nation and the chief priest have delivered thee unto me : what hast thou done ? iesus answered , my kingdom is not of this world : if my kingdom were of this world , then would my servants fight , that i should not be delivered to the iews : but my kingdom is not from hence . pilate therefore said unto him , art thou a king then ? iesus answered , thou sayest that i am a king. for this end was i born , and for this cause came i into the world , that i should bear witness to the truth : every one that is of the truth heareth my voice . in this dialogue between our saviour and pilate , we may observe , . that being asked , whether he were the king of the iews ? he answers so , that though he deny it not , yet he avoided giving the least umbrage , that he had any design upon the government . for though he allows himself to be a king , yet to obviate any suspicion , he tells pilate his kingdom is not of this world ; and evidences it by this , that if he had pretended to any title to that country , his followers , which were not a few , and were forward enough to believe him their king , would have fought for him ; if he had had a mind to set himself up by force , or his kingdom were so to be erected . but my kingdom , says he , is not from hence ; is not of this fashion , or of this place . . pilate , being by his words and circumstances satisfied that he laid no claim to his province , or meant any disturbance of the government , was yet a little surprized to hear a man , in that poor garb , without retinue , or so much as a servant or a friend , own himself to be a king ; and therefore asks him , with some kind of wonder , art thou a king then ? . that our saviour declares , that his great business into the world was , to testifie and make good this great truth , that he was a king ; i. e. in other words , that he was the messiah . . that whoever were followers of truth , and got into the way of truth and happiness , received this doctrine concerning him , viz. that he was the messiah their king. pilate being thus satisfied , that he neither meant , nor could there arise any harm from his pretence , whatever it was , to be a king ; tells the jews , v. . i find no fault in this man. but the jews were the more fierce , luke xxiii . . saying , he stirreth up the people to sedition , by his preaching through all jewry , beginning from galilee to this place . and then pilate , learning that he was of galilee , herod's jurisdiction , sent him to herod ; to whom also the chief priest and scribes , v. . vehemently accused him . herod finding all their accusations either false or frivolous , thought our saviour a bare object of contempt ; and so turning him only into ridicule , sent him back to pilate : who calling unto him the chief priests , and the rulers , and the people , v. . said unto them , ye have brought this man unto me , as one that perverteth the people ; and behold , i having examined him before you , have found no fault in this man , touching these things whereof ye accuse him ; no , nor yet herod ; for i sent you to him : and so nothing worthy of death is done by him : and therefore he would have released him . for he knew the chief priests had delivered him through envy , mark xv. . and when they demanded barrabbas to be released , but as for jesus , cryed , crucifie him ; luke xxiii . . pilate said unto them the third time , why ? what evil hath he done ? i have found no cause of death in him ; i will therefore chastise him , and let him go . we may observe in all this whole prosecution of the jews , that they would fain have got it out of iesus's own mouth , in express words , that he was the messiah : which not being able to do with all their art and endeavour ; all the rest that they could alledge against him , not amounting to a proof before pilate , that he claimed to be king of the jews ; or that he had caused or done any thing towards a mutiny or insurrection among the people ; ( for upon these two , as we see , their whole charge turned ) pilate again and again pronounced him innocent : for so he did a fourth , and a fifth time ; bringing him out to them , after he had whip'd him , iohn xix . . . and after all , when pilate saw that he could prevail nothing , but that rather a tumult was made , he took water , and washed his hands before the multitude , saying , i am innocent of the blood of this just man ; see you to it , mat. xxvii . . which gives us a clear reason of the cautious and wary conduct of our saviour ; in not declaring himself , in the whole course of his ministry , so much as to his disciples , much less to the multitude or the rulers of the jews , in express words , to be the messiah the king : and why he kept himself always in prophetical or parabolical terms : ( he and his disciples preaching only the kingdom of god , i. e. of the messiah , to be come ) and left to his miracles to declare who he was ; though this was the truth , which he came into the world , as he says himself , iohn xviii . . to testifie , and which his disciples were to believe . when pilate , satisfied of his innocence , would have released him ; and the jews persisted to cry out , crucifie him , crucifie him , iohn xix . . pilate says to them , take ye him your selves , and crucifie him : for i do not find any fault in him . the jews then , since they could not make him a state-criminal , by alledging his saying that he was the son of god ; say , by their law it was a capital crime , v. . the iews answered to pilate , we have a law , and by our law he ought to die ; because he made himself the son of god. after this , pilate was the more desirous to release him , v. , . but the iews cried out , saying , if thou let this man go , thou art not caesar 's friend : whosoever maketh himself a king , speaketh against caesar. here we see the stress of their charge against jesus ; whereby they hoped to take away his life ; viz. that he made himself king. we see also upon what they grounded this accusation , viz. because he had owned himself to be the son of god. for he had , in their hearing , never made or professed himself to be a king. we see here likewise the reason why they were so desirous to draw , from his own mouth , a confession in express words that he was the messiah ; viz. that they might have what might be a clear proof that he did so . and last of all , we see the reason why , though in expressions , which they understood , he owned himself to them to be the messiah ; yet he avoided declaring it to them , in such words as might look criminal at pilate's tribunal . he owned himself to be the messiah plainly to the understanding of the iews ; but in ways that could not , to the understanding of pilate , make it appear that he laid claim to the kingdom of iudea , or went about to make himself king of that country . but whether his saying , that he was the son of god , was criminal by their law , that pilate troubled not himself about . he that considers what tacitus , suetonius , seneca , de benef. l. . c. . say of tiberius and his reign , will find how necessary it was for our saviour , if he would not dye as a criminal and a traytor , to take great heed to his words and actions ; that he did , or said not any thing , that might be offensive , or give the least umbrage to the roman government . it behoved an innocent man , who was taken notice of for something extraordinary in him , to be very wary ; under a jealous and cruel prince , who encouraged informations , and filled his reign with executions for treason ; under whom words spoken innocently , or in jest , if they could be misconstrued , were made treason ; and prosecuted with a rigor , that made it always the same thing to be accused and condemned . and therefore we see , that when the iews told pilate , iohn xix . . that he should not be a friend to caesar , if he let iesus go ; ( for that whoever made himself king , was a rebel against caesar ; ) he asks them no more , whether they would take barrabbas , and spare iesus ; but ( though against his conscience ) gives him up to death , to secure his own head. one thing more there is , that gives us light into this wise and necessarily cautious management of himself , which manifestly agrees with it , and makes a part of it : and that is , the choice of his apostles ; exactly suited to the design and fore-sight of the necessity of keeping the declaration of the kingdom of the messiah , which was now expected , within certain general terms during his ministry ; and not opening himself too plainly or forwardly , to the heady jews , that he himself was the messiah ; but leaving it to be found out by the observation of those who would attend to the purity of his life , and the testimony of his miracles , and the conformity of all with the predictions concerning him ; without an express promulgation that he was the messiah , till after his death . his kingdom was to be opened to them by degrees , as well to prepare them to receive it , as to enable him to be long enough amongst them ; to perform what was the work of the messiah to be done ; and fulfil all those several parts of what was foretold of him in the old testament , and we see applyed to him in the new. the iews had no other thoughts of their messiah , but of a mighty temporal prince , that should raise their nation into an higher degree of power , dominion , and prosperity than ever it had enjoyed . they were filled with the expectation of a glorious earthly kingdom . it was not therefore for a poor man , the son of a carpenter , and ( as they thought ) born in galilee , to pretend to it . none of the iews , no not his disciples , could have born this ; if he had expresly avowed this at first , and began his preaching , and the opening of his kingdom this way ; especially if he had added to it , that in a year or two he should dye an ignominious death upon the cross. they are therefore prepared for the truth by degrees . first , iohn the baptist tells them , the kingdom of god ( a name by which the jews called the kingdom of the messiah ) is at hand . then our saviour comes , and he tells them of the kingdom of god ; sometimes that it is at hand , and upon some occasions , that it is come ; but says in his publick preaching little or nothing of himself . then come the apostles and evangelists after his death , and they in express words teach what his birth , life , and doctrine had done before , and had prepared the well-disposed to receive ; viz. that iesus is the messiah . to this design and method of publishing the gospel , was the choice of the apostles exactly adjusted ; a company of poor , ignorant , illiterate men ; who , as christ himself tells us , mat. xi . . and luke x. . were not of the wise and prudent men of the world : they were , in that respect , but meer children . these , convinced by the miracles they saw him daily do , and the unblameable life he lead , might be disposed to believe him to be the messiah : and though they with others expected a temporal kingdom on earth , might yet rest satisfied in the truth of their master ( who had honoured them with being near his person ) that it would come , without being too inquisitive after the time , manner , or seat of his kingdom ; as men of letters , more studied in their rabbins , or men of business , more versed in the world , would have been forward to have been . men great , or wise , in knowledge or ways of the world , would hardly have been kept from prying more narrowly into his design and conduct ; or from questioning him about the ways and measures he would take , for ascending the throne ; and what means were to be used towards it , and when they should in earnest set about it . abler men , of higher births or thoughts , would hardly have been hindred from whispering , at least to their friends and relations , that their master was the messiah ; and that though he concealed himself to a fit opportunity , and till things were ripe for it , yet they should ere long see him break out of his obscurity , cast off the cloud , and declare himself , as he was , king of israel . but the ignorance and lowness of these good poor men made them of another temper . they went along in an implicite trust on him , punctually keeping to his commands , and not exceeding his commission . when he sent them to preach the gospel , he bid them preach the kingdom of god to be at hand ; and that they did , without being more particular than he had ordered ; or mixing their own prudence with his commands , to promote the kingdom of the messiah . they preached it , without giving , or so much as intimating that their master was he : which men of another condition , and an higher education , would scarce have forborn to have done . when he asked them , who they thought him to be ; and peter answered , the messiah , the son of god , mat. xvi . . he plainly shews , by the following words , that he himself had not told them so ; and at the same time , v. . forbids them to tell this their opinion of him , to any body . how obedient they were to him in this , we may not only conclude from the silence of the evangelists concerning any such thing , published by them any where before his death ; but from the exact obedience three of them paid to a like command of his . he takes peter , iames , and iohn into a mountain ; and there moses and elias coming to him , he is transfigured before them : mat. xvii . . he charges them , saying ; see that ye tell no man what you have seen , till the son of man shall be risen from the dead . and st. luke tells us , what punctual observers they were of his orders in this case : chap. ix . . they kept it close , and told no man , in those days , any of those things which they had seen . whether twelve other men , of quicker parts , and of a station or breeding which might have given them any opinion of themselves , or their own abilities ; would have been so easily kept from medling beyond just what was prescribed them , in a matter they had so much interest in ; and have said nothing of what they might in humane prudence have thought would have contributed to their master's reputation , and made way for his advancement to his kingdom ; i leave to be considered . and it may suggest matter of meditation , whether st. paul was not for this reason , by his learning , parts , and warmer temper , better fitted for an apostle after , than during our saviour's ministry : and therefore , though a chosen vessel , was not by the divine wisdom called till after christ's resurrection . i offer this only as a subject of magnifying the admirable contrivance of the divine wisdom , in the whole work of our redemption , as far as we are able to trace it by the foot-steps which god hath made visible to humane reason . for though it be as easie to omnipotent power to do all things by an immediate over-ruling will ; and so to make any instruments work , even contrary to their nature , in subserviency to his ends ; yet his wisdom is not usually at the expence of miracles ( if i may so say ) but only in cases that require them , for the evidencing of some revelation or mission to be from him . he does constantly ( unless where the confirmation of some truth requires ▪ it otherwise ) bring about his purposes by means operating according to their natures . if it were not so , the course and evidence of things would be confounded ; miracles would lose their name and force , and there could be no distinction between natural and supernatural . there had been no room left to see and admire the wisdom , as well as innocence , of our saviour ; if he had rashly every where exposed himself to the fury of the jews , and had always been preserved by a miraculous suspension of their malice , or a miraculous rescuing him out of their hands . it was enough for him once to escape from the men of nazareth , who were going to throw him down a precipice , for him never to preach to them again . our saviour had multitudes that followed him for the loaves ; who barely seeing the miracles that he did , would have made him king. if to the miracles he did , he had openly added in express words , that he was the messiah , and the king they expected to deliver them ; he would have had more followers , and warmer in the cause , and readier to set him up at the head of a tumult . these indeed , god , by a miraculous influence , might have hundred from any such attempt : but then posterity could not have believed that the nation of the iews did at that time expect the messiah , their king and deliverer ; or that iesus , who declared himself to be that king and deliverer , shewed any miracles amongst them , to convince them of it ; or did any thing worthy to make him be credited or received . if he had gone about preaching to the multitude which he drew after him , that he was the messiah , the king of israel ; and this had been evidenced to pilate ; god could indeed , by a supernatural influence upon his mind , have made pilate pronounce him innocent ; and not condemn him as a malefactor , who had openly , for three years together , preached sedition to the people , and endeavoured to perswade them that he was the messiah their king , of the blood-royal of david , come to deliver them . but then i ask , whether posterity would not either have suspected the story , or that some art had been used to gain that testimony from pilate ? because he could not ( for nothing ) have been so favourable to iesus , as to be willing to release so turbulent and seditious a man ; to declare him innocent ; and cast the blame and guilt of his death , as unjust , upon the envy of the jews . but now the malice of the chief priests , scribes , and pharisees ; the headiness of the mob , animated with hopes , and raised with miracles ; iudas's treachery , and pilate's care of his government , and the peace of his province , all working naturally as they should ; iesus , by the admirable wariness of his carriage , and an extraordinary wisdom visible in his whole conduct , weathers all these difficulties , does the work he comes for , uninterruptedly goes about preaching his full appointed time , sufficiently manifests himself to be the messiah in all the particulars the scriptures had foretold of him ; and when his hour is come , suffers death ; but is acknowledged both by iudas that betrayed , and pilate that condemned him , to dye innocent . for , to use his own words , luke xxiv . . thus it is written , and thus it behooved the messiah to suffer . and of his whole conduct , we have a reason and clear resolution in those words to st. peter , mat. xxvi . . thinkest thou that i cannot now pray to my father , and he shall presently give me more than twelve legions of angels ? but how then shall the scripture be fulfilled , that thus it must be ? having this clue to guide us , let us now observe how our saviour's preaching and conduct comported with it , in the last scene of his life . how cautious he has been in the former part of his ministry , we have already observed . we never find him to use the name of the messiah but once , till he now came to ierusalem this last passover . before this , his preaching and miracles were less at ierusalem ( where he used to make but very short stays ) than any where else . but now he comes six days before the feast , and is every day in the temple teaching ; and there publickly heals the blind and the lame , in the presence of the scribes , pharisees , and chief priests . the time of his ministry drawing to an end , and his hour coming , he cared not how much the chief priests , elders , rulers , and the sanhedrim were provoked against him by his doctrine and miracles ; he was as open and bold in his preaching and doing the works of the messiah now at ierusalem , and in the sight of the rulers , and of all the people , as he had been before cautious and reserved there , and careful to be little taken notice of in that place , and not to come in their way more than needs . all now that he took care of , was , not what they should think of him , or design against him , ( for he knew they would seize him ) but to say or do nothing that might be a just matter of accusation against him , or render him criminal to the governour . but as for the grandees of the iewish nation , he spares them not , but sharply now reprehends their miscarriages publickly in the temple ; where he calls them , more than once , hypocrites ; as is to be seen , mat. xxiii . and concludes all with no softer a compellation , than serpents and generation of vipers . after this serve reproof of the scribes and pharisees , being retired with his disciples into the mount of olives , over against the temple ; and there fore-telling the destruction of it ; his disciples ask him , mat. xxiv . , &c. when it should be , and what should be the signs of his coming ? he says to them , take heed that no man deceive you : for many shall come in my name ; i. e. taking on them the name and dignity of the messiah , which is only mine ; saying , i am the messiah , and shall deceive many . but be not you by them mislead , nor by persecution driven away from this fundamental truth , that i am the messiah ; for many shall be scandalized , and apostatize , but he that endures to the end , the same shall be saved : and this gospel of the kingdom shall be preached in all the world : i e. the good news of me , the messiah , and my kingdom , shall be spread through the world. this was the great and only point of belief they were warned to stick to ; and this is inculcated again , v. - . and mark xiii . - . with this emphatical application to them in both these evangelists , behold , i have told you before-hand ; remember ye are fore-warned . this was in his answer to the apostles enquiry concerning his coming , and the end of the world , v. . for so we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we must understand the disciples here to put their question , according to the notion and way of speaking of the iews . for they had two worlds , as we translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the present world , and the world to come . the kingdom of god , as they called it , or the time of the messiah , they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world to come , which they believed was to put an end to this world : and that then the just should be raised from the dead ; to enjoy , in that new world , a happy eternity , with those of the jewish nation who should be then living . these two things , viz. the visible and powerful appearance of his kingdom , and the end of the world , being confounded in the apostles question , our saviour does not separate them , nor distinctly reply to them apart ; but leaving the enquirers in the common opinion , answers at once concerning his coming to take vengeance of the iewish nation , and put an end to their church , worship , and common-wealth ; which was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they counted should last till the messiah came : and so it did , and then had en end put to it . and to this he joyns his last coming to judgment , in the glory of his father , to put a final end to this world , and all the dispensation belonging to the posterity of adam upon earth . this joyning them together , made his answer obscure , and hard to be understood by them then ; nor was it safe for him to speak plainer of his kingdom , and the destruction of ierusalem ; unless he had a mind to be accused for having designs against the government . for iudas was amongst them : and whether no other but his apostles were comprehended under the name of his disciples , who were with him at this time , one cannot determine . our saviour therefore speaks of his kingdom in no other stile but that which he had all along hitherto used , viz. the kingdom of god ; luke xxi . . when you see these things come to pass , know ye that the kingdom of god is nigh at hand . and continuing on his discourse with them , he has the same expression , mat. xxv . . then the kingdom of heaven shall be like unto ten virgins . at the end of the following parable of the talents , he adds , v. . when the son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory , and before him shall be gathered all the nations . and he shall set the sheep on his right hand , and the goats on his left . then shall the king say , &c. here he describes to his disciples the appearance of his kingdom , wherein he will shew himself a king in glory upon his throne ; but this in such a way , and so remote , and so unintelligible to a heathen magistrate ; that if it had been alledged against him , it would have seemed rather the dream of a crazy brain , than the contrivance of an ambitious or dangerous man designing against the government : the way of expressing what he meant , being in the prophetick stile ; which is seldom so plain , as to be understood , till accomplished . 't is plain , that his disciples themselves comprehended not what kingdom he here spoke of , from their question to him after his resurrection , wilt thou at this time restore again the kingdom to israel ? having finished these discourses , he takes order for the passover , and eats it with his disciples ; and at supper tells them , that one of them should betray him : and adds , iohn xiii . . i tell it you now , before it come , that when it is come to pass , you may know that i am . he does not say out the messiah ; iudas should not have that to say against him if he would ; though that be the sense in which he uses this expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am , more than once . and that this is the meaning of it , is clear from mark xii . . luke xxi . . in both which evangelists the words are , for many shall come in my name , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am : the meaning whereof we shall find explained in the parallel place of st. matthew , chap. xxiv . . for many shall come in my name , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am the messiah . here in this place of iohn xiii . jesus fore-tells what should happen to him , viz. that he should be betrayed by iudas ; adding this prediction to the many other particulars of his death and suffering , which he had at other times foretold to them . and here he tells them the reason of these his predictions , viz. that afterwards they might be a confirmation to their faith. and what was it that he would have them believe , and be confirmed in the belief of ? nothing but this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was the messiah . the same reason he gives , iohn xiii . . you have heard , how i said unto you , i go away , and come again unto you : and now i have told you before it come to pass , that when it is come to pass , ye might believe . when iudas had left them , and was gone out , he talks a little freer to them of his glory , and his kingdom , than ever he had done before . for now he speaks plainly of himself , and his kingdom , iohn xiii . . therefore when he [ judas ] was gone out , iesus said , now is the son of man glorified , and god is also glorified in him . and if god be glorified in him , god ▪ shall also glorifie him in himself , and shall straitway glorifie him . and luke xxii . . and i will appoint unto you a kingdom , as my father hath appointed unto me ; that ye may eat and drink with me at my table in my kingdom . though he has every where all along through his ministry preached the gospel of the kingdom ; and nothing else but that and repentance , and the duties of a good life ; yet it has been always the kingdom of god , and the kingdom of heaven : and i do not remember , that any where , till now , he uses any such expression , as my kingdom . but here now he speaks in the first person , i will appoint you a kingdom ; and in my kingdom : and this we see is only to the eleven , now iudas was gone from them . with these eleven , whom he was now just leaving , he has a long discourse to comfort them for their loss of him ; and to prepare them for the persecution of the world ; and to exhort them to keep his commandments , and to love one another . and here one may expect all the articles of faith should be laid down plainly ; if any thing else were required of them to believe , but what he had taught them , and they believed already ; viz. that he was the messiah , john xiv . . ye believe in god , believe also in me . v. . i have told you before it come to pass , that when it is come to pass , ye may believe . it is believing on him , without any thing else . iohn xvi . . iesus answered them , do you now believe ? this was in answer to their professing , v . now are we sure that thou knowest all things , and needest not that any man should ask thee : by this we believe that thou comest forth from god. john xvii . . neither pray i for these alone , but for them also which shall believe on me through their word . all that is spoke of believing , in this his last sermon to them , is only believing on him , or believing that he came from god ; which was no other than believing him to be the messiah . indeed , iohn xiv . . our saviour tells philip , he that hath seen me , hath seen the father . and adds , v. . believest thou not that i am in the father , and the father in me ? the words that i speak unto you , i speak not of my self : but the father that dwelleth in me , he doth the works . which being in answer to philip's words , v. . shew us the father , seem to import thus much : no man hath seen god at any time , he is known only by his works . and that he is my father , and i the son of god , i. e. the messiah , you may know by the works i have done ; which it is impossible i could do of my self , but by the union i have with god my father . for that by being in god , and god in him , he signifies such an union with god , that god operates in and by him , appears not only by the words above-cited out of v. . ( which can scarce otherwise be made coherent sense ) but also from the same phrase used again by our saviour presently after , v. . at that day , viz. after his resurrection , when they should see him again , ye shall know that i am in my father , and you in me , and i in you ; i. e. by the works i shall enable you to do , through a power i have received from the father : which whoever sees me do , must acknowledge the father to be in me ; and whoever sees you do , must acknowledge me to be in you . and therefore he says , v. . verily , verily i say unto you , he that believeth on me , the works that i do shall he also do , because i go unto my father . though i go away , yet i shall be in you , who believe in me ; and ye shall be enabled to do miracles also for the carrying on of my kingdom , as i have done ; that it may be manifested to others that you are sent by me , as i have evidenced to you that i am sent by the father . and hence it is that he says , in the immediately preceding v. . believe me that i am in the father , and the father in me ; if not , believe me for the sake of the works themselves . let the works that i have done convince you that i am sent by the father ; that he is with me , and that i do nothing but by his will , and by vertue of the union i have with him ; and that consequently i am the messiah , who am anointed , sanctified , and separate by the father to the work for which he hath sent me . to confirm them in this faith , and to enable them to do such works as he had done , he promises them the holy ghost , iohn xiv . , . these things i have said unto you , being yet present with you . but when i am gone , the holy ghost , the paraclet ( which may signifie monitor as well as comfortor , or advocate ) which the father shall send you in my name , he shall shew you all things , and bring to your remembrance all things which i have said . so that considering all that i have said , and laying it together , and comparing it with what you shall see come to pass , you may be more abundantly assured that i am the messiah , and fully comprehend that i have done and suffered all things foretold of the messiah ; and that were to be accomplished and fulfilled by him , according to the scriptures . but be not filled with grief that i leave you ; iohn xvi . . it is expedient for you that i go away : for if i go not away , the paraclet will not come unto you . one reason why , if he went not away , the holy ghost could not come , we may gather from what has been observed concerning the prudent and wary carriage of our saviour all through his ministry , that he might not incur death with the least suspicion of a malefactor : and therefore though his disciples believed him to be the messiah , yet they neither understood it so well , nor were so well confirmed in the belief of it , as after that he being crucified and risen again , they had received the holy ghost ; and with the gifts of the holy spirit , a fuller and clearer evidence and knowledge that he was the messiah ; and were enlightned to see how his kingdom was such as the scriptures foretold , though not such as they , till then , had expected . and now this knowledge and assurance received from the holy ghost , was of use to them after his resurrection ; when they could then boldly go about , and openly preach , as they did , that iesus was the messiah ; confirming that doctrine by the miracles which the holy ghost impowered them to do . but till he was dead and gone , they could not do this . their going about openly preaching , as they did after his resurrection , that iesus was the messiah ; and doing miracles every where to make it good , would not have consisted with that character of humility , peace , and innocence , which the messiah was to sustain ; if they had done it before his crucifixion . for this would have drawn upon him the condemnation of a malefactor , either as a stirrer of sedition against the publick peace ; or as a pretender to the kingdom of israel . and hence we see , that they who before his death preached only the gospel of the kingdom ; that the kingdom of god was at hand ; as soon as they had received the holy ghost after his resurrection , changed their stile , and every where in express words declare that iesus is the messiah , that king which was to come . this , the following words here in st. iohn xvi . - . confirm ; where he goes on to tell them ; and when he is come , he will convince the world of sin : because they believed not on me . your preaching then , accompanied with miracles , by the assistance of the holy ghost , shall be a conviction to the world that the iews sinned in not believing me to be the messiah . of righteousness , or justice : because i go to my father , and ye see me no more . by the same preaching and miracles you shall confirm the doctrine of my ascension ; and thereby convince the world that i was that iust one , who am therefore ascended to the father into heaven , where no unjust person shall enter . of iudgment : because the prince of this world is judged . and by the same assistance of the holy ghost ye shall convince the world that the devil is judged or condemned , by your casting of him out , and destroying his kingdom , and his worship where ever you preach . our saviour adds , i have yet many things to say unto you , but you cannot bear them now . they were yet so full of a temporal kingdom , that they could not bear the discovery of what a kind of kingdom his was , nor what a king he was to be ; and therefore he leaves them to the coming of the holy ghost , for a farther and fuller discovery of himself , and the kingdom of the messiah ; for fear they should be scandalized in him , and give up the hopes they had now in him , and forsake him . this he tells them , v. . of this xvi . chapter : these things i have said unto you , that you may not be scandalized . the last thing he had told them before his saying this to them , we find in the last verses of the precedent chapter : when the paraclet is come , the spirit of truth , he shall witness concerning me . he shall shew you who i am , and witness it to the world ; and then ye also shall bear witness , because ye have been with me from the beginning . he shall call to your mind what i have said and done , that ye may understand it , and know , and bear witness concerning me . and again here , iohn xvi . after he had told them , they could not bear what he had more to say , he adds ; v. . howbeit , when the spirit of truth is come , he will guide you into all truth ; and he will shew you things to come : he shall glorifie me . by the spirit , when he comes , ye shall be fully instructed concerning me ; and though you cannot yet , from what i have said to you , clearly comprehend my kingdom and glory ; yet he shall make it known to you wherein it consists : and though i am now in a mean state , and ready to be given up to contempt , torment , and death ; so that ye know not what to think of it ; yet the spirit , when he comes , shall glorifie me , and fully satisfie you of my power and kingdom ; and that i sit on the right hand of god , to order all things for the good and increase of it , till i come again at the last day in fulness of glory . accordingly , the apostles had a full and clear sight and perswasion of this , after they had received the holy ghost ; and they preached it every where boldly and openly , without the least remainder of doubt or uncertainty . but that they understood him not , yet even so far as his death and resurrection , is evident from v. , . then said some of the disciples among themselves , what is this that he saith unto us ; a little while , and ye shall not see me ; and again , a little while , and ye shall see me ; and because i go to the father ? they said therefore , what is this that he saith , a little while ? we know not what he saith . upon which he goes on to discourse to them of his death and resurrection , and of the power they should have of doing miracles ; but all this he declares to them in a mystical and involved way of speaking ; as he tells them himself , v. . these things have i spoken to you in proverbs ; i. e. in general , obscure , aenigmatical , or figurative terms . ( all which , as well as allusive apologues , the jews called proverbs or parables ) hitherto my declaring of my self to you hath been obscure , and with reserve ; and i have not spoken of my self to you in plain and direct words , because ye could not bear it . a messiah , and not a king , you could not understand ; and a king living in poverty and persecution , and dying the death of a slave and malefactor upon a cross , you could not put together . and had i told you in plain words that i was the messiah , and given you a direct commission to preach to others that i professedly owned my self to be the messiah , you and they would have been ready to have made a commotion , to have set me upon the throne of my father david , and to fight for me , that your messiah , your king , in whom are your hopes of a kingdom , should not be delivered up into the hands of his enemies , to be put to death ; and of this , peter will instantly give you an example . but the time cometh when i shall no more speak unto you in parables ; but i shall shew unto you plainly of the father . my death and resurrection , and the coming of the holy ghost , will speedily enlighten you , and then i shall make you know the will and design of the father ; what a kingdom i am to have , and by what means , and to what end , v. . and this the father himself will shew unto you ; for he loveth you , because ye have loved me , and have believed that i came out from the father ; because ye have believed that i am the son of god , the messiah ; that he hath anointed and sent me ; though it hath not been yet fully discovered to you , what kind of kingdom it shall be , nor by what means brought about . and then our saviour , without being asked , explaining to them what he had said ; and making them understand better , what before they stuck at , and complained secretly among themselves that they understood not ; they thereupon declare , v. . now are we sure that thou knowest all things , and needest not that any man should ask thee . 't is plain thou knowest mens thoughts and doubts before they ask . by this we believe that thou comest forth from god. iesus answered , do ye now believe ? notwithstanding that you now believe that i came from god , and am the messiah , sent by him ; behold , the hour cometh , yea , is now come , that ye shall be scattered ; and as it is , mat. xxvi . . and shall all be scandalized in me . what it is to be scandalized in him , we may see by what followed hereupon , if that which he says to st. peter , mark xiv . did not sufficiently explain it . this i have been the more particular in ; that it may be seen , that in this last discourse to his disciples ( where he opened himself more than he had hitherto done ; and where , if any thing more was required to make them believers , than what they already believed , we might have expected they should have heard of it ; ) there were no new articles proposed to them , but what they believed before , viz. that he was the messiah , the son of god , sent from the father ; though of his manner of proceeding , and his sudden leaving the world , and some few particulars , he made them understand something more than they did before . but as to the main design of the gospel , viz. that he had a kingdom , that he should be put to death , and rise again , and ascend into heaven to his father , and come again in glory to judge the world ; this he had told them : and so had acquainted them with the great council of god , in sending him the messiah , and omitted nothing that was necessary to be known or believed in it . and so he tells them himself , iohn xv. . henceforth i call ye not servants ; for the servant knoweth not what his lord does : but i have called ye friends ; for all things i have heard of my father , i have made known unto you ; though perhaps ye do not so fully comprehend them , as you will shortly , when i am risen and ascended . to conclude all , in his prayer , which shuts up this discourse , he tells the father what he had made known to his apostles ; the result whereof we have iohn xvii . . i have given unto them the words which thou gavest me , and they have received them , and they have believed that thov didst send me : which is in effect , that he was the messiah promised and sent by god. and then he prays for them , and adds , v. , . neither pray i for these alone , but for them also who shall believe on me through their word . what that word was , through which others should believe in him , we have seen in the preaching of the apostles all through the history of the acts , viz. this one great point , that jesus was the messiah . the apostles , he says , v. . know that thou hast sent me ; i. e. are assured that i am the messiah . and in v. . & . he prays , that the world may believe ( which v. . is called knowing ) that thou hast sent me . so that what christ would have believed by his disciples , we may see by this his last prayer for them , when he was leaving the world , as well as by what he preached whilst he was in it . and as a testimony of this , one of his last actions , even when he was upon the cross , was to confirm this doctrine ; by giving salvation to one of the thieves that was crucified with him , upon his declaration that he believed him to be the messiah ; for so much the words of his request imported , when he said , remember me , lord , when thou comest into thy kingdom , luke xxiii . . to which jesus replied , v. . verily i say unto thee , to day shalt thou be with me in paridise . an expression very remarkable : for as adam , by sin , left paradise ; i. e. a state of happy immortality ; here the believing thief , through his faith in iesus the messiah , is promised to be put in paradise , and so re-instated in an happy immortality . thus our saviour ended his life . and what he did after his resurrection , st. luke tells us , acts i. . that he shewed himself to the apostles forty days , speaking things concerning the kingdom of god. this was what our saviour preached in the whole course of his ministry , before his passion : and no other mysteries of faith does he now discover to them after his resurrection . all he says , is concerning the kingdom of god ; and what it was he said concerning that , we shall see presently out of the other evangelists ; having first only taken notice , that when now they asked him , v. . lord , wilt thou at this time restore again the kingdom to israel ? he said , unto them , v. . it is not for you to know the times , and the seasons , which the father hath put in his own power : but ye shall receive power after that the holy ghost is come upon you ; and ye shall be witnesses unto me unto the utmost parts of the earth . their great business was to be witnesses to iesus , of his life , death , resurrection , and ascension ; which put together , were undeniable proofs of his being the messiah : which was what they were to preach , and what he said to them concerning the kingdom of god ; as will appear by what is recorded of it in the other evangelists . the day of his resurrection , appearing to the two going to emmaus , luke xxiv . they declare , v. . what his disciples faith in him was : but we trusted that it had been he which should have redeemed israel ; i.e. we believed that he was the messiah ▪ come to deliver the nation of the iews . upon this iesus tells them , they ought to believe him to the messiah , notwithstanding what had happened ; nay , they ought by his suffering and death to be confirmed in that faith , that he was the messiah . and v. , . beginning at moses and all the prophets , he expounded unto them in all the scriptures , the things concerning himself ; how that the messiah ought to have suffered these things , and to have entred into his glory . now he applies the prophesies of the messiah to himself , which we read not that he did ever do before his passion . and afterwards appearing to the eleven , luke xxiv . . he said unto them , v. - . these words which i spoke unto you while i was yet with you , that all things must be fulfilled which are written in the law of moses , and in the prophets , and in the psalms concerning me . then opened he their vnderstandings , that they might understand the scripture , and said unto them ; thus it is written , and thus it behoved the messiah to suffer , and to rise from the dead the third day ; and that repentance , and remission of sins should be preached in his name among all nations , beginning at ierusalem . here we see what it was he had preached to them , though not in so plain open words , before his crucifixion ; and what it is he now makes them understand ; and what it was that was to be preached to all nations , viz. that he was the messiah , that had suffered , and rose from the dead the third day , and fulfilled all things that was written in the old testament concerning the messiah ; and that those who believed this , and repented , should receive remission of their sins through this faith in him . or , as st. mark has it , chap. xvi . . go into all the world , and preach the gospel to every creature ; he that believeth , and is baptized , shall be saved ; but he that believeth not , shall be damned , v. . what the gospel , or good news was , we have shewed already , viz. the happy tidings of the messiah being come . v. . and they went forth and preached every where , the lord working with them , and confirming the word with signs following . what the word was which they preached , and the lord confirmed with miracles , we have seen already out of the history of their acts ; having given an account of their preaching every where , as it is recorded in the acts , except some few places , where the kingdom of the messiah is mentioned under the name of the kingdom of god ; which i forbore to set down , till i had made it plain out of the evangelists , that that was no other but the kingdom of the messiah . it may be seasonable therefore now , to add to those sermons we have formerly seen of st. paul ( wherein he preached no other article of faith , but that iesus was the messiah , the king , who being risen from the dead , now reigneth , and shall more publickly manifest his kingdom , in judging the world at the last day ) what farther is left upon record of his preaching . acts xix . . at ephesus , paul went into the synagogues , and spake boldly for the space of three months ; disputing and perswading concerning the kingdom of god. and acts xx. . at miletus he thus takes leave of the elders of ephesus : and now behold , i know that ye all among whom i have gone preaching the kingdom of god , shall see my face no more . what this preaching the kingdom of god was , he tells you , v. , . i have kept nothing back from you , which was profitable unto you , but have shewed you , and have taught you publickly , and from house to house ; testifying both to the iews , and to the greeks , repentance towards god , and faith towards our lord iesus christ. and so again , acts xxviii . , . when they [ the jews at rome ] had appointed him [ paul ] a day , there came many to him into his lodging ; to whom he expounded and testified the kingdom of god ; perswading them concerning iesus , both out of the law of moses , and out of the prophets , from morning to evening . and some believed the things which were spoken , and some believed not . and the history of the acts is concluded with this account of st. paul's preaching : and paul dwelt two whole years in his own hired house , and received all that came in unto him , preaching the kingdom of god , and teaching those things which concern the lord iesus the messiah . we may therefore here apply the same conclusion , to the history of our saviour , writ by the evangelists ; and to the history of the apostles , writ in the acts ; which st. iohn does to his own gospel , chap. xx. , . many other signs did iesus before his disciples ; and in many other places the apostles preached the same doctrine , which are not written in these books ; but these are written , that you may believe that iesus is the messiah , the son of god ; and that believing , you may have life in his name . what st. iohn thought necessary and sufficient to be believed , for the attaining eternal life , he here tells us . and this , not in the first dawning of the gospel ; when , perhaps , some will be apt to think less was required to be believed , than after the doctrine of faith , and mystery of salvation , was more fully explained , in the epistles writ by the apostles . for it is to be remembred , that st. iohn says this not as soon as christ was ascended ; for these words , with the rest of st. iohn's gospel , were not written till many years after not only the other gospels , and st. luke's history of the acts ; but in all appearance , after all the epistles writ by the other apostles . so that above threescore years after our saviour's passion ; ( for so long after , both epiphanius and st. ierome assure us this gospel was written ) st. iohn knew nothing else required to be believed for the attaining of life , but that iesus is the messiah , the son of god. to this , 't is likely , it will be objected by some , that to believe only that iesus of nazareth is the messiah , is but an historical , and not a justifying or saving faith. to which i answer ; that i allow to the makers of systems and their followers , to invent and use what distinctions they please ; and to call things by what names they think fit . but i cannot allow to them , or to any man , an authority to make a religion for me , or to alter that which god hath revealed . and if they please to call the believing that which our saviour and his apostles preached and proposed alone to be believed , an historical faith ; they have their liberty . but they must have a care how they deny it to be a justifying or saving faith , when our saviour and his apostles have declared it so to be , and taught no other which men should receive , and whereby they should be made believers unto eternal life ; unless they can so far make bold with our saviour , for the sake of their beloved systems , as to say , that he forgot what he came into the world for ; and that he and his apostles did not instruct people right in the way and mysteries of salvation . for that this is the sole doctrine pressed and required to be believed in the whole tenour of our saviour's and his apostles preaching , we have shewed through the whole history of the evangelists and the acts. and i challenge them to shew that there was any other doctrine , upon their assent to which , or disbelief of it , men were pronounced believers , or unbelievers ; and accordingly received into the church of christ , as members of his body , as far as meer believing could make them so , or else kept out of it . this was the only gospel-article of faith which was preached to them . and if nothing else was preached every where , the apostles argument will hold against any other articles of faith to be be believed under the gospel ; rom. x. . how shall they believe that whereof they have not heard ? for to preach any other doctrines necessary to be believed , we do not find that any body was sent . perhaps it will farther be urged , that this is not a saving faith ; because such a faith as this the devils may have , and 't was plain they had ; for they believed and declared iesus to be the messiah . and st. iames , chap. ii. . tells us , the devils believe , and tremble ; and yet they shall not be saved . to which i answer , . that they could not be saved by any faith , to whom it was not proposed as a means of salvation , nor ever promised to be counted for righteousness . this was an act of grace , shewn only to mankind . god dealt so favourably with the posterity of adam , that if they would believe iesus to be the messiah , the promised king and saviour ; and perform what other conditions were required of them by the covenant of grace ; god would justifie them , because of this belief . he would account this faith to them for righteousness , and look on it as making up the defects of their obedience ; which being thus supplied by what was taken instead of it , they were looked on as just or righteous , and so inherited eternal life . but this favour shewn to mankind , was never offered to the fallen angels . they had no such proposals made to them : and therefore whatever of this kind was proposed to men , it availed them not , whatever they performed of it . this covenant of grace was never offered to them . . i answer ; that though the devils believed , yet they could not be saved by the covenant of grace ; because they performed not the other condition required in it , altogether as necessary to be performed as this of believing , and that is repentance . repentance is as absolute a condition of the covenant of grace , as faith ; and as necessary to be performed as that . iohn the baptist , who was to prepare the way for the messiah , preached the baptism of repentance for the remission of sins , mark . . as iohn began his preaching with repent , for the kingdom of heaven is at hand , mat. iii. . so did our saviour begin his , mat. iv. . from that time began iesus to preach , and to say , repent , for the kingdom of heaven is at hand . or , as st. mark has it in that parallel place , mark i. , . now after that john was put in prison , iesus came into galilee , preaching the gospel of the kingdom of god , and saying ; the time is fulfilled , and the kingdom of god is at hand : repent ye , and believe the gospel . this was not only the beginning of his preaching , but the sum of all that he did preach ; viz. that men should repent , and believe the good tidings which he brought them ; that the time was fulfilled for the coming of the messiah . and this was what his apostles preached , when he sent them out , mark vi. . and they going out , preached that men should repent . believing jesus to be the messiah , and repenting , were so necessary and fundamental parts of the covenant of grace , that one of them alone is often put for both . for here st. mark mentions nothing but their preaching repentance ; as st. luke , in the parallel place , chap. ix . . mentions nothing but their evangelizing , or preaching the good news of the kingdom of the messiah : and st. paul often in his epistles puts faith for the whole duty of a christian. but yet the tenour of the gospel is what christ declares , luke xii . . . vnless ye repent , ye shall all likewise perish . and in the parable of the rich man in hell , delivered by our saviour , luke xvi . repentance alone is the means proposed of avoiding that place of torment , v. , . and what the tenor of the doctrine , which should be preached to the world , should be , he tells his apostles after his resurrection , luke xxiv . . viz. that repentance and remission of sins should be preached in his name , who was the messiah . and accordingly , believing iesus to be the messiah , and repenting , was what the apostles preached . so peter began , acts ii. . repent , and be baptized . these two things were required for the remission of sins , viz. entring themselves in the kingdom of god ; and owning and professing themselves the subjects of iesus , whom they believed to be the messiah , and received for their lord and king ; for that was to be baptized in his name : baptism being an initiating ceremony known to the iews , whereby those , who leaving heathenism , and professing a submission to the law of moses , were received into the common-wealth of israel . and so it was made use of by our saviour , to be that solemn visible act , whereby those who believed him to be the messiah , received him as their king , and professed obedience to him , were admitted as subjects into his kingdom : which in the gospels is called the kingdom of god ; and in the acts and epistles often by another name , viz. the church . the same st. peter preaches again to the iews , acts iii. . repent , and be converted , that your sins may be blotted out . what this repentance was ; which the new covenant required as one of the conditions to be performed by all those who should receive the benefits of that covenant ; is plain in the scripture , to be not only a sorrow for sins past , but ( what is a natural consequence of such sorrow , if it be real ) a turning from them , into a new and contrary life . and so they are joyned together , acts iii. . repent and turn about ; or , as we render it , be converted . and acts xxvi . repent and turn to god. and sometimes turning about is put alone , to signifie repentance , mat. xiii . . luke xxii . . which in other words is well expressed by newness of life . for it being certain that he who is really sorry for his sins , and abhors them , will turn from them , and forsake them ; either of these acts , which have so natural a connexion one with the other , may be , and is often put for both together . repentance is an hearty sorrow for our past misdeeds , and a sincere resolution and endeavour , to the utmost of our power , to conform all our actions to the law of god. so that repentance does not consist in one single act of sorrow ( though that being the first and leading act , gives denomination to the whole ) but in doing works meet for repentance , in a sincere obedience to the law of christ , the remainder of our lives . this was called for by iohn the baptist , the preacher of repentance , mat. iii. . bring forth fruits meet for repentance . and by st. paul here , acts xxvi . . repent and turn to god , and do works meet for repentance . there are works to follow belonging to repentance , as well as sorrow for what is past . these two , faith and repentance ; i. e. believing jesus to be the messiah , and a good life ; are the indispensible conditions of the new covenant . the reasonableness , or rather necessity of which , ( as the only conditions required in the covenant of grace , to be performed by all those who would obtain eternal life ) that we may the better comprehend , we must a little look back to what was said in the beginning . adam being the son of god ; and so st. luke calls him , chap. iii. . had this part also of the likeness and image of his father , viz. that he was immortal . but adam transgressing the command given him by his heavenly father , incurred the penalty , forfeited that state of immortality , and became mortal . after this , adam begot children : but they were in his own likeness , after his own image ; mortal , like their father . god nevertheless , out of his infinite mercy , willing to bestow eternal life on mortal men , sends jesus christ into the world ; who being conceived in the womb of a virgin ( that had not known man ) by the immediate power of god , was properly the son of god ; according to what the angel declared to his mother , luke i. - . the holy ghost shall come upon thee , and the power of the highest shall over shadow thee : therefore also that holy thing which shall be born of thee , shall be called the son of god. so that being the son of god , he was , like his father , immortal . as he tells us , iohn v. . as the father hath life in himself , so hath be given to the son to have life in himself . and that immortality is a part of that image , wherein these ( who were the immediate sons of god , so as to have no other father ) were made like their father , appears probable , not only from the places in genesis concerning adam , above taken notice of , but seems to me also to be intimated in some expressions concerning iesus , the son of god. in the new testament , col. i. . he is called the image of the invivisible god. invisible seems put in , to obviate any gross imagination , that he ( as images use to do ) represented god in any corporeal or visible resemblance . and there is farther subjoyned , to lead us into the meaning of it , the first-born of every creature ; which is farther explained , v. . where he is termed the first-born from the dead : thereby making out , and shewing himself to be the image of the invisible god ; that death hath no power over him : but being the son of god , and not having forfeited that son-ship by any trangression , was the heir of eternal life ; as adam should have been , had he continued in his filial duty . in the same sense the apostle seems to use the word image in other places , viz. rom. viii . . whom he did foreknow , he also did predestinate to be conformed to the image of his son , that he might be the first-born among many brethren . this image , to which they were conformed , seems to be immortality and eternal life . for 't is remarkable that in both these places st. paul speaks of the resurrection ; and that christ was the first-born among many brethren ; he being by birth the son of god , and the others only by adoption , as we see in this same chapter , v. - . ye have received the spirit of adoption , whereby we cry , abba , father : the spirit it self bearing witness with our spirits that we are the children of god. and if children , then heirs ; and ioynt-heirs with christ : if so be that we suffer with him , that we may also be glorified together . and hence we see that our saviour vouchsafes to call those , who at the day of judgment are through him entring into eternal life , his brethren ; mat. xxv . . in as much as ye have done it unto one of the least of these my brethren . and may we not in this find a reason why god so frequently in the new testament , and so seldom , if at all , in the old , is mentioned under the single title of the father ? and therefore our saviour says , mat. xi . no man knoweth the father save the son , and he to whomsoever the son will reveal him . god has now a son again in the world , the first-born of many brethren , who all now , by the spirit of adoption , can say , abba , father . and we by adoption , being for his sake made his brethren , and the sons of god , come to share in that inheritance , which was his natural right ; he being by birth the son of god : which inheritance is eternal life . and again , v. . we groan within our selves , waiting for the adoption , to wit , the redemption of our body ; whereby is plainly meant the change of these frail mortal bodies , into the spiritual immortal bodies at the resurrection ; when this mortal shall have put on immortality , cor. xv. . which in that chapter , v. - . he farther expresses thus : so also is the resurrection of the dead . it is sown in corruption , it is raised in incorruption : it is sown in dishonour , it is raised in glory : it is sown in weakness , it is raised in power : it is sown a natural body , it is raised a spiritual body , &c. to which he subjoyns , v. . as we have born the image of the earthy , ( i. e. as we have been mortal , like earthy adam our father , from whom we are descended , when he was turned out of paradise ) we shall also bear the image of the heavenly ; into whose sonship and inheritance being adopted , we shall , at the resurrection , receive that adoption we expect , even the redemption of our bodies ; and after his image , which is the image of the father , become immortal . hear what he says himself , luke xx. , . they who shall be accounted worthy to obtain that world , and the resurrection from the dead , neither marry , nor are given in marriage . neither can they die any more ; for they are equal unto the angels , and are the sons of god , being the sons of the resurrection . and he that shall read st. paul's arguing , acts xiii . , . will find that the great evidence that jesus was the son of god , was his resurrection . then the image of his father appeared in him , when he visibly entred into the state of immortality . for thus the apostle reasons ; we preach to you , how that the promise which was made to our fathers , god hath fulfilled the same unto us , in that he hath raised up iesus again ; as it is also written in the second psalm , thou art my son , this day have i begotten thee . this may serve a little to explain the immortality of the sons of god , who are in this like their father , made after his image and likeness . but that our saviour was so , he himself farther declares , iohn x. . where speaking of his life , he says , no one taketh it from me , but i lay it down of my self : i have power to lay it down , and i have power to take it up again . which he could not have had , if he had been a mortal man , the son of a man , of the seed of adam ; or else had by any transgression forfeited his life . for the wages of sin is death : and he that hath incurred death for his own transgression , cannot lay down his life for another , as our saviour professes he did . for he was the just one , acts vii . . and xii . . who knew no sin . cor. v. . who did no sin , neither was guile found in his mouth . and thus , as by man came death , so by man came the resurrection of the dead . for as in adam all die , so in christ shall all be made alive . for this laying down his life for others , our saviour tells us , iohn x. . therefore does my father love me , because i lay down my life , that i might take it again . and this his obedience and suffering was rewarded with a kingdom ; which , he tells us , luke xxii . his father had appointed unto him ; and which , 't is evident out of the epistle to the hebrews , chap. xii . . he had a regard to in his sufferings : who for the joy that was set before him , endured the cross , despising the shame , and is set down at the right hand of the throne of god. which kingdom given him upon this account of his obedience , suffering , and death , he himself takes notice of , in these words , iohn xvii . - . iesus lift up his eyes to heaven , and said , father , the hour is come , glorifie thy son , that thy son also may glorifie thee . as thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him . and this is life eternal , that they may know thee the only true god , and iesus the messiah , whom thou hast sent . i have glorified thee on earth : i have finished the work which thou gavest me to do . and st. paul , in his epistle to the philippians , chap. ii. - . he humbled himself , and became obedient unto death , even the death of the cross. wherefore god also hath highly exalted him , and given him a name that is above every name : that at the name of iesus every knee should bow , of things in heaven , and things in earth , and things under the earth ; and that every tongue should confess that iesus christ is lord. thus god , we see , designed his son christ iesus a kingdom , an everlasting kingdom in heaven . but though as in adam all die , so in christ all shall be made alive ; and all men shall return to life again at the last day ; yet all men having sinned , and thereby come short of the glory of god , as st. paul assures us , rom. iii. . ( i.e. not attaining to the heavenly kingdom of the messiah , which is often called the glory of god ; as may be seen , rom. v. . & xv. . & ii. . mat. xvi . . mark viii . . for no one who is unrighteous , i. e. comes short of perfect righteousness , shall be admitted into the eternal life of that kingdom ; as is declared , cor. vi. . the unrighteous shall not inherit the kingdom of god ; ) and death , the wages of sin , being the portion of all those who had transgressed the righteous law of god ; the son of god would in vain have come into the world , to lay the foundations of a kingdom , and gather together a select people out of the world , if , ( they being found guilty at their appearance before the judgment-seat of the righteous judge of all men at the last day ) instead of entrance into eternal life in the kingdom he had prepared for them , they should receive death , the just reward of sin , which every one of them was guilty of . this second death would have left him no subjects ; and instead of those ten thousand times ten thousand , and thousands of thousands , there would not have been one left him to sing praises unto his name , saying , blessing , and honour and glory , and power , be unto him that sitteth on the throne , and unto the lamb for ever and ever . god therefore , out of his mercy to mankind , and for the erecting of the kingdom of his son , and furnishing it with subjects out of every kindred , and tongue , and people , and nation , proposed to the children of men , that as many of them as would believe iesus his son ( whom he sent into the world ) to be the messiah , the promised deliverer ; and would receive him for their king and ruler ; should have all their past sins , disobedience , and rebellion forgiven them : and if for the future they lived in a sincere obedience to his law , to the utmost of their power ; the sins of humane frailty for the time to come , as well as all those of their past lives , should , for his son's sake , because they gave themselves up to him to be his subjects , be forgiven them : and so their faith , which made them be baptized into his name ; ( i.e. enroll themselves in the kingdom of iesus the messiah , and profess themselves his subjects , and consequently live by the laws of his kingdom ) should be accounted to them for righteousness ; i.e. should supply the defects of a scanty obedience in the sight of god ; who counting this faith to them for righteousness , or compleat obedience , did thus justifie , or make them just , and thereby capable of eternal life . now , that this is the faith for which god of his free grace justifies sinful man ; ( for 't is god alone that justifieth , rom. viii . . rom. iii. . ) we have already shewed ; by observing through all the history of our saviour and the apostles , recorded in the evangelists , and in the acts , what he and his apostles preached and proposed to be believed . we shall shew now , that besides believing him to be the messiah their king , it was farther required , that those who would have the priviledge , advantages , and deliverance of his kingdom , should enter themselves into it ; and by baptism being made denizons , and solemnly incorporated into that kingdom , live as became subjects obedient to the laws of it . for if they believed him to be the messiah their king , but would not obey his laws , and would not have him to reign over them , they were but greater rebels ; and god would not justifie them for a faith that did but increase their guilt , and oppose diametrically the kingdom and design of the messiah ; who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works , titus ii. . and therefore st. paul tells the galatians , that that which availeth is faith ; but faith working by love. and that faith without works , i.e. the works of sincere obedience to the law and will of christ , is not sufficient for our justification , st. iames shews at large , chap. ii. neither indeed could it be otherwise ; for life , eternal life being the reward of justice or righteousness only , appointed by the righteous god ( who is of purer eyes than to behold iniquity ) to those only who had no taint or infection of sin upon them , it is impossible that he should justifie those who had no regard to justice at all , whatever they believed . this would have been to encourage iniquity , contrary to the purity of his nature ; and to have condemned that eternal law of right , which is holy , just , and good ; of which no one precept or rule is abrogated or repealed ; nor indeed can be ; whilst god is an holy , just , and righteous god , and man a rational creature . the duties of that law arising from the constitution of his very nature , are of eternal obligation ; nor can it be taken away or dispensed with , without changing the nature of things , overturning the measures of right and wrong , and thereby introducing and authorizing irregularity , confusion , and disorder in the world. which was not the end for which christ came into the world ; but on the contrary , to reform the corrupt state of degenerate man ; and out of those who would mend their lives , and bring forth fruit meet for repentance , erect a new kingdom . this is the law of that kingdom , as well as of all mankind ; and that law by which all men shall be judged at the last day . only those who have believed iesus to be the messiah , and have taken him to be their king , with a sincere endeavour after righteousness , in obeying his law , shall have their past sins not imputed to them ; and shall have that faith taken instead of obedience ; where frailty and weakness made them transgress , and sin prevailed after conversion in those who hunger and thirst after righteousness ( or perfect obedience ) and do not allow themselves in acts of disobedience and rebellion , against the laws of that kingdom they are entred into . he did not expect , 't is true , a perfect obedience void of all slips and falls : he knew our make , and the weakness of our constitutions too well , and was sent with a supply for that defect . besides , perfect obedience was the righteousness of the law of works ; and then the reward would be of debt , and not of grace ; and to such there was no need of faith to be imputed to them for righteousness . they stood upon their own legs , were just already , and needed no allowance to be made them for believing jesus to be the messiah , taking him for their king , and becoming his subjects . but whether christ does not require obedience , sincere obedience , is evident from the laws he himself pronounces ( unless he can be supposed to give and inculcate laws only to have them disobeyed ) and from the sentence he will pass when he comes to judge . the faith required was , to believe iesus to be the messiah , the anointed ; who had been promised by god to the world. amongst the iews ( to whom the promises and prophesies of the messiah were more immediately delivered ) anointing was used to three sorts of persons , at their inauguration ; whereby they were set apart to three great offices ; viz. of priests , prophets , and kings . though these three offices be in holy writ attributed to our saviour , yet i do not remember that he any where assumes to himself the title of a priest , or mentions any thing relating to his priesthood : nor does he speak of his being a prophet but very sparingly , and once or twice , as it were , by the by : but the gospel , or the good news of the kingdom of the messiah , is what he preaches every where , and makes it his great business to publish to the world. this he did , not only as most agreeable to the expectation of the iews , who looked for their messiah , chiefly as coming in power to be their king and deliverer ; but as it best answered the chief end of his coming , which was to be a king , and as such to be received by those who would be his subjects in the kingdom which he came to erect . and though he took not directly on himself the title of king till he was in custody , and in the hands of pilate ; yet 't is plain , king , and king of israel , were the familiar and received titles of the messiah . see iohn i. . luke xix . . compared with mat. xxi . . and mark xi . . iohn xii . . mat. xxi . . luke xxiii . . compared with mat. xxvii . . and iohn xviii . - . mark xv. . compared with mat. xxvii . . mat. xxvii . . what those were to do , who believed him to be the messiah , and received him for their king , that they might be admitted to be partakers with him of this kingdom in glory , we shall best know by the laws he gives them , and requires them to obey ; and by the sentence which he himself will give , when , sitting on his throne , they shall all appear at his tribunal , to receive every one his doom from the mouth of this righteous judge of all men. what he proposed to his followers to be believed , we have already seen ; by examining his , and his apostles preaching , step by step , all through the history of the four evangelists , and the acts of the apostles . the same method will best and plainest shew us , whether he required of those who believed him to be the messiah , any thing besides that faith , and what it was . for he being a king , we shall see by his commands what he expects from his subjects : for if he did not expect obedience to them , his commands would be but meer mockery ; and if there were no punishment for the transgressors of them , his laws would not be the laws of a king , that had authority to command , and power to chastise the disobedient ; but empty talk , without force , and without influence . we shall therefore from his injunctions ( if any such there be ) see what he has made necessary to be performed , by all those who shall be received into eternal life in his kingdom prepared in the heavens . and in this we cannot be deceived . what we have from his own mouth , especially if repeated over and over again , in different places and expressions , will be past doubt and controversie . i shall pass by all that is said by st. iohn baptist , or any other , before our saviour's entry upon his ministry and publick promulgation of the laws of his kingdom . he began his preaching with a command to repent ; as st. matt. tells us . iv. . from that time iesus began to preach ; saying , repent , for the kingdom of heaven is at hand . and luke v. . he tells the scribes and pharisees , i came not to call the righteous ; those who were truly so , needed no help , they had a right to the tree of life , but sinners to repentance . in this sermon , as he calls it , in the mount , luke vi. and matt. v , &c. he commands they should be exemplary in good works . let your light so shine amongst men , that they may see your good works , and glorify your father which is in heaven , matt. v. . and that they might know what he came for , and what he expected of them , he tells them , v. - . think not that i am come to dissolve or loosen the law , or the prophets : i am not come to dissolve , or loosen , but to make it full , or compleat ; by giving it you in its true and strict-sense . here we see he confirms , and at once reinforces all the moral precepts in the old testament . for verily i say to you , till heaven and earth pass , one jot or one tittle , shall in no wise pass from the law , till all be done . whosoever therefore shall break one of these least commandments , and shall teach men so , he shall be called the least , ( i. e. as it is interpreted ) shall not be at all , in the kingdom of heaven . v. . i say unto you , that except your righteousness , i. e. your performance of the eternal law of right , shall exceed the righteousness of the scribes and pharisees , ye shall in no case enter into the kingdom of heaven : and then he goes on to make good what he said , v. . viz. that he was come to compleat the law , viz. by giving its full and clear sense , free from the corrupt and loosning glosses of the scribes and pharisees , v. - . he tells them , that not only murder , but causeless anger , and so much as words of contempt , were forbidden . he commands them to be reconciled and kind towards their adversaires ; and that upon pain of condemnation . in the following part of his sermon , which is to be read luke vi. and more at large , matt. v , vi , vii . he not only forbids actual uncleanness , but all irregular desires , upon pain of hell-fire ; causless divorces ; swearing in conversation , as well as forswearing in judgment ; revenge ; retaliation ; ostentation of charity , of devotion , and of fasting ; repetitions in prayer ; covetousness ; worldly care ; censoriousness : and on the other side , commands loving our enemies ; doing good to those that hate us ; blessing those that curse us ; praying for those that despightfully use us ; patience , and meekness under injuries ; forgiveness ; liberality , compassion : and closes all his particular injunctions , with this general golden rule , matt. vii . . all things whatsoever ye would have that men should do to you , do ye even so to them : for this is the law and the prophets . and to shew how much he is in earnest , and expects obedience to these laws ; he tells them luke vi. . that if they obey , great shall be their reward ; they shall be called , the sons of the highest . and to all this , in the conclusion , he adds this solemn sanction ; why call ye me lord , lord , and do not the things that i say ? 't is in vain for you to take me for the messiah your king , unless you obey me . not every one who calls me lord , lord , shall enter into the kingdom of heaven , or be sons of god ; but he that does the will of my father which is in heaven . to such disobedient subjects , though they have prophesied and done miracles in my name , i shall say at the day of judgment ; depart from me ye workers of iniquity , i know you not . when matt. xii . he was told , that his mother and brethren sought to speak with him , v. . stretching out his hands to his disciples , he said , be hold my mother and my brethren ; for whosoever shall do the will of my father , who is in heaven , he is my brother , and sister , and mother . they could not be children of the adoption , and fellow heirs with him of eternal life , who did not do the will of his heavenly father . matt. xv. and mark. vi. the pharisees finding fault , that his disciples eat with unclean hands , he makes this declaration to his apostles : do ye not perceive , that whatsoever from without entreth into a man , cannot defile him ; because it enters not into his heart , but his belly . that which cometh out of the man , that defileth the man : for from within , out of the heart of men , proceed evil thoughts , adulteries , fornicati-murders , thefts , false witnesses , covetousness , wickedness , deceit , laciviousness , an evil eye , blasphemy , pride , foolishness . all these ill things come from within , and defile a man. he commands self-denial , and the exposing our selves to suffering and danger , rather than to deny or disown him : and this upon pain of loosing our souls ; which are of more worth than all the world. this we may read , matt. xvi . - . and the parallel places , matt. viii . and luke ix . the apostles disputing amongst them , who should be greatest in the kingdom of the messiah , matt. xviii . . he thus determines the controversy : mark. ix . . if any one will be first , let him be last of all , and servant of all ; and setting a child before them adds , matt. xviii . . verily i say unto you , vnless ye turn , and become as children , ye shall not enter into the kingdom of heaven . mat. xviii . . if thy brother shall trespass against thee , go and tell him his fault between thee and him alone : if he shall hear thee , thou hast gained thy brother . but if he will not hear thee , then take with thee one or two more , that in the mouth of two or three witnesses every word may be established . and if he shall neglect to hear them , tell it to the church : but if he neglect to hear the church , let him be unto thee as an heathen and publican . v. . peter said , lord , how often shall my brother sin against me , and i forgive him ? till seven times ? iesus said unto him , i say not unto thee , till seven times ; but until seventy times seven . and then ends the parable of the servant , who being himself forgiven , was rigorous to his fellow-servant , with these words ; v. . and his lord was worth , and delivered him to the tormentors , till he should pay all that was due unto him . so likewise shall my heavenly father do also unto you , if you from your hearts forgive not every one his brother their trespasses . luke x . to the lawyer , asking him , what shall i do to inherit eternal life ? he said , what is written in the law ? how readest thou ? he answered , thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy strength , and with all thy mind ; and thy neighbour as thy self . jesus said , this do , and thou shalt live . and when the lawyer , upon our saviour's parable of the good samaritan , was forced to confess , that he that shewed mercy , was his neighbour ; jesus dismissed him with this charge , v. . go , and do thou likewise . luke xi . . give alms of such things as ye have : behold , all things are clean unto you . luke xii . . take heed , and beware of covetousness . v. . be not sollicitous what ye shall eat , or what ye shall drink , nor what ye shall put on ; be not fearful , or apprehensive of want , for it is your father's pleasure to give you a kingdom . sell that you have , and give alms : and provide your selves bags that wax not old , and treasure in the heavens that faileth not : for where your treasure is , there will your heart be also . let your loyns be girded , and your lights burning ; and ye your selves like unto men that wait for the lord , when he will return . blessed are those servants , whom the lord when he cometh , shall find watching . blessed is that servant , whom the lord having made ruler of his houshold , to give them their portion of meat in due season , the lord , when he cometh , shall find so doing . of a truth i say unto you , that he will make him a ruler over all that he hath . but if that servant say in his heart , my lord delayeth his coming ; and shall begin to beat the men-servants , and maidens , and to eat and drink , and to be drunken : the lord of that servant will come in a day when he looketh not for him , and at an hour when he is not aware , and will cut him in sunder , and will appoint him his portion with vnbelievers . and that servant who knew his lord's will , and prepared not himself , neither did according to his will , shall be beaten with many stripes . for he that knew not , and did commit things worthy of stripes , shall be beaten with few stripes . for unto whomsoever much is given , of him shall be much required : and to whom men have committed much , of him they will ask the more . luke xiv . . whosoever exalteth himself , shall be abased : and he that humbleth himself , shall be exalted . v. . when thou makest a dinner or supper , call not thy friends , or thy brethren , neither thy kinsmen , nor thy neighbours ; lest they also bid thee again , and a recompence be made thee . but when thou makest a feast , call the poor and maimed , the lame , and the blind ; and thou shalt be blessed : for they cannot recompence thee : for thou shalt be recompenced at the resurrection of the iust. v. . so likewise , whosoever he be of you , that is not ready to forego all that he hath , he cannot be my disciple . luke xvi . . i say unto you , make to your selves friends of the mammon of vnrighteousness ; that when ye fail they may receive you into everlasting habitations . if ye have not been faithful in the unrighteous mammon , who will commit to your trust the true riches ? and if ye have not been faithful in that which is another mans , who shall give you that which is your own ? luke xvii . . if thy brother trespass against thee , rebuke him ; and if he repent , forgive him . and if he trespass against thee seven times in a day , and seven times in a day turn again to thee , saying , i repent ; thou shalt forgive him . luke xviii . . he spoke a parable to them , to this end , that men ought always to pray , and not to faint . v. . one comes to him , and asks him , saying , master , what shall i do to inherit eternal life ? iesus said to him , if thou wilt enter into life , keep the commandments . he says , which ? iesus said , thou knowest the commandments : thou shalt not kill ; thou shalt not commit adultery ; thou shalt not steal ; thou shalt not bear false witness ; defraud not ; honour thy father , and thy mother ; and thou shalt love thy neighbour as thy self . he said , all these have i observed from my youth . iesus hearing this , loved him ; and said unto him , yet lackest thou one thing : sell all that thou hast , and give it to the poor , and thou shalt have treasure in heaven ; and come , follow me . to understand this right , we must take notice , that this young man asks our saviour , what he must do , to be admitted effectually into the kingdom of the messiah ? the jews believed , that when the messiah came , those of their nation that received him , should not die ; but that they , with those who being dead should then be raised again by him , should enjoy eternal life with him . our saviour , in answer to this demand , tells the young man , that to obtain the eternal life of the kingdom of the messiah , he must keep the commandments . and then enumerating several of the precepts of the law , the young man says , he had observed these from his childhood . for which , the text tells us , jesus loved him . but our saviour , to try whether in earnest he believed him to be the messiah , and resolved to take him to be his king , and to obey him as such , bids him give all he has to the poor , and come , and follow him ; and he should have treasure in heaven . this i look on to be the meaning of the place . this , of selling all he had , and giving it to the poor , not being a standing law of his kingdom ; but a probationary command to this young man ; to try whether he truly believed him to be the messiah , and was ready to obey his commands , and relinquish all to follow him , when he his prince required it . and therefore we see , luke xix . . where our saviour takes notice of the jews not receiving him as the messiah , he expresses it thou ; we will not have this man to reign over us . 't is not enough to believe him to be the messiah , unless we also obey his laws , and take him to be our king , to reign over us . mat. xxii . - . he that had not on the wedding-garment , though he accepted of the invitation , and came to the wedding , was cast into utter darkness . by the wedding-garment , 't is evident good works are meant here . that wedding-garment of fine linnen , clean and white , which we are told , rev. xix . . is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous acts of the saints : or , as st. paul calls it , ephes. iv. . the walking worthy of the vocation wherewith we are called . this appears from the parable it self : the kingdom of heaven , says our saviour , v. . is like unto a king , who made a marriage for his son. and here he distinguishes those who were invited , into three sorts . . those who were invited , and came not ; i.e. those who had the gospel , the good news of the kingdom of god proposed to them , but believed not . . those who came , but had not on a wedding-garment ; i.e. believed iesus to be the messiah , but were not new clad ( as i may so say ) with a true repentance , and amendment of life ; nor adorned with those vertues , which the apostle , col. iii. requires to be put on . . those who were invited , did come , and had on the wedding-garment ; i.e. heard the gospel , believed iesus to be the messiah , and sincerely obeyed his laws . these three sorts are plainly designed here ; whereof the last only were the blessed , who were to enjoy the kingdom prepared for them . mat. xxiii . be not ye called rabbi : for one is your master , even the messiah , and ye all are brethren . and call no man your father upon the earth : for one is your father which is in heaven . neither be ye called masters : for one is your master , even the messiah . but he that is greatest amongst you , shall be your servant . and whosoever shall exalt himself , shall be abased ; and he that shall humble himself , shall be exalted . luke xxi . . take beed to your selves , lest your hearts be at any time over-charged with surfeiting and drunkenness , and cares of this life . luke xxii . . he said unto them , the kings of the gentiles exercise lordship over them ; and they that exercise authority upon them , are called benefactors . but ye shall not be so . but he that is greatest amongst you , let him be as the younger ; and he that is chief , as he that doth serve . john xiii . . a new commandment i give unto you , that ye love one another ; as i have loved you , that ye also love one another . by this shall all men know that ye are my disciples , if ye love one another . this command , of loving one another , is repeated again , chap. xv. . & . john xiv . . if ye love me , keep my commandments . v. . he that hath my commandments , and keepeth them , he it is that loveth me : and he that loveth me , shall be loved of my father , and i will love him , and manifest my self to him . v. . if a man loveth me , he will keep my words . v. . he that loveth me not , keepeth not my sayings . john xv. . in this is my father glorified , that ye bear much fruit ; so shall ye be my disciples . v. . ye are my friends , if ye do whatsoever i command you . thus we see our saviour not only confirmed the moral law ; and clearing it from the corrupt glosses of the scribes and pharisees , shewed the strictness as well as obligation of its injunctions ; but moreover , upon occasion , requires the obedience of his disciples to several of the commands he afresh lays upon them ; with the enforcement of unspeakable rewards and punishments in another world , according to their obedience , or disobedience . there is not , i think , any of the duties of morality , which he has not some where or other , by himself and his apostles , inculcated over and over again to his followers in express terms . and is it for nothing , that he is so instant with them to bring forth fruit ? does he their king command , and is it an indifferent thing ? or will their happiness or misery not at all depend upon it , whether they obey or no ? they were required to believe him to be the messiah ; which faith is of grace promised to be reckoned to them for the compleating of their righteousness , wherein it was defective : but righteousness , or obedience to the law of god , was their great business ; which if they could have attained by their own performances , there would have been no need of this gracious allowance , in reward of their faith : but eternal life , after the resurrection , had been their due by a former covenant , even that of works ; the rule whereof was never abolished , though the rigour were abated . the duties enjoyned in it were duties still . their obligations had never ceased ; nor a wilful neglect of them was ever dispensed with . but their past transgressions were pardoned , to those who received iesus , the promised messiah , for their king ; and their future slips covered , if renouncing their former iniquities , they entred into his kingdom , and continued his subjects , with a steady resolution and endeavour to obey his laws . this righteousness therefore , a compleat obedience and freedom from sin , are still sincerely to be endeavoured after . and 't is no where promised , that those who persist in a wilful disobedience to his laws , shall be received into the eternal bliss of his kingdom , how much soever they believe in him . a sincere obedience , how can any one doubt to be , or scruple to call , a condition of the new covenant , as well as faith ; whoever read our saviour's sermon in the mount , to omit all the rest ? can any thing be more express than these words of our lord ? mat. vi. . if you forgive men their trespasses , your heavenly father will also forgive you : but if ye forgive not men their trespasses , neither will your father forgive your trespasses . and ioh. xiii . . if ye know these things , happy are ye if ye do them . this is so indispensible a condition of the new covenant , that believing without it will not do , nor be accepted ; if our saviour knew the terms on which he would admit men into life . why call ye me lord , lord , says he , luke vi. . and do not the things which i say ? it is not enough to believe him to be the messiah , the lord , without obeying him . for that these he speaks to here , were believers , is evident , from the parallel place , matt. vii . - . where it is thus recorded : not every one who says lord , lord , shall enter into the kingdom of heaven ; but he that doth the will of my father , which is in heaven . no rebels , or refractory disobedient , shall be admitted there ; though they have so far believed in jesus , as to be able to do miracles in his name ; as is plain out of the following words . many will say to me in that day , have we not prophesied in thy name , and in thy name have cast out devils ; and in thy name have done many wonderful works ? and then will i profess unto them , i never knew you , depart from me ye workers of iniquity . this part of the new covenant , the apostles also , in their preaching the gospel of the messiah , ordinarily joined with the doctrine of faith. st. peter in his first sermon , acts ii. when they were pricked in heart , and asked , what shall we do ? says , v. . repent , and be baptized , every one of you , in the name of iesus christ , for the remission of sins . the same he says to them again in his next speech , acts iv. . vnto you first , god having raised up his son iesus , sent him to bless you . how was this done ? in tvrning away every one from yovr iniqvities . the same doctrine they preach to the high priest and rulers , acts v. . the god of our fathers raised up iesus , whom ye slew and hanged on a tree . him hath god exalted with his right hand , to be a prince and a saviour for to give repentance to israel , and forgiveness of sins ; and we are witnesses of these things , and so is also the holy ghost , whom god hath given to them that obey him . acts xvii . . paul tells the athenians , that now under the gospel , god commandeth all men every where to repent . acts xx. . st. paul in his last conference with the elders of ephesus , professes to have taught them the whole doctrine necessary to salvation . i have , says he , kept back nothing that was profitable unto you ; but have shewed you , and have taught you publickly , and from house to house ; testifying both to the iews and to the greeks : and then gives an account what his preaching had been , viz. repentance towards god , and faith towards our lord iesus the messiah . this was the sum and substance of the gospel which st. paul preached ; and was all that he knew necessary to salvation ; viz. repentance , and believing iesus to be the messiah : and so takes his last farewel of them , whom he should never see again , v. . in these words . and now brethren , i commend you to god , and to the word of his grace , which is able to build you up , and to give you an inheritance among all them that are sanctified . there is an inheritance conveyed by the word and covenant of grace ; but it is only to those who are sanctified . acts. xxiv . . when felix sent for paul , that he and his wife drusilla might hear him , concerning the faith in christ ; paul reasoned of righteousness , or justice , and temperance ; the duties we owe to others , and to our selves ; and of the judgment to come ; till he made felix to tremble . whereby it appears , that temperance and iustice were fundamental parts of the religion that paul professed , and were contained in the faith which he preached . and if we find the duties of the moral law not pressed by him every where ; we must remember , that most of his sermons left upon record , were preached in their synagogues to the jews , who acknowledged their obedience due to all the precepts of the law : and would have taken it amiss to have been suspected , not to have been more zealous for the law than he . and therefore it was with reason that his discourses were directed chiefly to what they yet wanted , and were averse to ; the knowledge and imbracing of jesus their promised messiah . but what his preaching generally was , if we will believe him himself , we may see acts xxvi . where giving an account to king agrippa of his life and doctrine , he tells him , v. . i shewed unto them of damascus , and at ierusalem , and throughout all the coasts of iudea , and then to the gentiles , that they should repent and turn to god , and do works meet for repentance . thus we see , by the preaching of our saviour and his apostles , that he required of those who believed him to be the messiah , and received him for their lord and deliverer , that they should live by his laws : and that ( though in consideration of their becoming his subjects , by faith in him , whereby they believed and took him to be the messiah , their former sins should be forgiven ) yet he would own none to be his , nor receive them as true denizons of the new ierusalem , into the inheritance of eternal life ; but leave them to the condemnation of the unrighteous ; who renounced not their former miscarriages , and lived in a sincere obedience to his commands . what he expects from his followers , he has sufficiently declared as a legislator . and that they may not be deceived , by mistaking the doctrine of faith , grace , free-grace , and the pardon and forgiveness of sins and salvation by him , ( which was the great end of his coming ) he more than once declares to them ; for what omissions and miscarriages he shall judge and condemn to death , even those who have owned him , and done miracles in his name ; when he comes at last to render to every one according to what he hath done in the flesh ; sitting upon his great and glorious tribunal , at the end of the world. the first place where we find our saviour to have mentioned the day of judgment , is ioh. v. , . in these words ; the hour is coming , in which all that are in their graves shall hear his [ i. e. the son of god's ] voice , and shall come forth ; they that have done good unto the resurrection of life ; and they that have done evil , unto the resurrection of damnation . that which puts the distinction , if we will believe our saviour , is the having done good or evil . and he gives a reason of the necessity of his judging or condemning those who have done evil , in the following words ; v. . i can of my own self do nothing . as i hear i judge ; and my iudgment is just : because i seek not my own will , but the will of my father who hath sent me . he could not judge of himself ; he had but a delegated power of judging from the father , whose will he obeyed in it , and who was of purer eyes than to admit any unjust person into the kingdom of heaven . matt. vii . , . speaking again of that day , he tells what his sentence will be , depart from me ye workers of iniquity . faith in the penitent and sincerely obedient , supplies the defect of their performances ; and so by grace they are made just. but we may observe ; none are sentenced or punished for unbelief ; but only for their misdeeds . they are workers of iniquity on whom the sentence is pronounced . matt. xiii . . at the end of the world , the son of man shall send forth his angels ; and they shall gather out of his kingdom all scandals , and them which do iniqvity ; and cast them into a furnace of fire ; there shall be wailing and gnashing of teeth . and again , v. . the angels shall sever the wicked from among the ivst ; and shall cast them into the furnace of fire . matt. xvi . . for the son of man shall come in the glory of his father , with his angels : and then be shall reward every man according to his works . luke xiii . . then shall ye begin to say ; we have eaten and drunk in thy presence , and thou hast taught in our streets . but he shall say , i tell you , i know you not ; depart from me ye workers of iniquity . matt. xxv . - . when the son of man shall come in his glory ; and before him shall be gathered all nations ; he shall set the sheep on his right hand , and the goats on his left : then shall the king say to them on his right hand , come ye blessed of my father , inherit the kingdom prepared for you , from the foundation of the world ; for , i was an hungred , and ye gave me meat ; i was thirsty , and ye gave me drink ; i was a stranger , and ye took me in ; naked , and ye cloathed me ; i was sick , and ye visited me ; i was in prison , and ye came unto me . then shall the righteous answer him , saying , lord , when saw we thee an hungred , and fed thee ? &c. and the king shall answer , and say unto them ; verily , i say unto you , in as much as ye have done it unto one of the least of these my brethren , ye have done it unto me . then shall he say unto them on the left hand , depart from me , ye cursed , into everlasting fire , prepared for the devil and his angels . for i was an hungred , and ye gave me no meat ; i was thirsty , and ye gave me no drink ; i was a stranger , and ye took me not in ; naked , and ye cloathed me not ; sick and in prison , and ye visited me not . in so much that ye did it not to one of these , ye did it not to me . and these shall go into everlasting punishment : but the righteous into life eternal . these , i think , are all the places where our saviour mentions the last judgment ; or describes his way of proceeding in that great day : wherein , as we have observed , it is remarkable , that every where the sentence follows , doing or not doing ; without any mention of believing , or not believing . not that any to whom the gospel hath been preached , shall be saved , without believing iesus to be the messiah : for all being sinners , and transgressors of the law , and so unjust ; are all liable to condemnation ; unless they believe , and so through grace are justified by god for this faith , which shall be accounted to them for righteousness . but the rest wanting this cover , this allowance for their transgressions , must answer for all their actions : and being found transgressors of the law , shall by the letter , and sanction of that law , be condemned , for not having paid a full obedience to that law : and not for want of faith. that is not the guilt , on which the punishment is laid ; though it be the want of faith , which lays open their guilt uncovered ; and exposes them to the sentence of the law , against all that are unrighteous . the common objection here , is ; if all sinners shall be condemned , but such as have a gracious allowance made them ; and so are justified by god , for believing iesus to be the messiah , and so taking him for their king , whom they are resolved to obey , to the utmost of their power ; what shall become of all mankind , who lived before our saviour's time ; who never heard of his name ; and consequently could not believe in him ? to this , the answer is so obvious and natural , that one would wonder , how any reasonable man should think it worth the urging . no body was , or can be , required to believe what was never proposed to him , to believe . before the fulness of time , which god from the council of his own wisdom had appointed to send his son in ; he had at several times , and in rent manners , promised to the people of israel , an extraordinary person to come ; who , raised from amongst themselves , should be their ruler and deliverer . the time ; and other circumstances of his birth , life , and person ; he had in sundry prophesies so particularly described , and so plainly foretold , that he was well known , and expected by the jews ; under the name of the messiah , or anointed , given him in some of these prophesies . all then that was required before his appearing in the world , was to believe what god had revealed ; and to rely with a full assurance on god for the performance of his promise ; and to believe , that in due time he would send them the messiah ; this anointed king ; this promised saviour , and deliverer ; according to his word . this faith in the promises of god ; this relying and acquiescing in his word and faithfulness ; the almighty takes well at our hands , as a great mark of homage , paid by us poor frail creatures , to his goodness and truth , as well as to his power and wisdom ; and accepts it as an acknowledgment of his peculiar providence , and benignity to us . and therefore our saviour tells us , iohn xii . . he that believes on me , believes not on me ; but on him that sent me . the works of nature shew his wisdom and power : but 't is his peculiar care of mankind , most eminently discovered in his promises to them , that shews his bounty and goodness ; and consequently engages their hearts in love and affection to him . this oblation of an heart , fixed with dependance and affection on him , is the most acceptable tribute we can pay him ; the foundation of true devotion ; and life of all religion . what a value he puts on this depending on his word , and resting satisfied in his promises , we have an example in abraham ; whose faith was counted to him for righteousness ; as we have before remarked out of rom. iv. and his relying firmly on the promise of god , without any doubt of its performance ; gave him the name , of the father of the faithful ; and gained him so much favour with the almighty , that he was called the friend of god : the highest and most glorious title can be bestowed on a creature . the thing promised was no more , but a son by his wife sarah ; and a numerous posterity by him , which should possess the land of canaan . these were but temporal blessings ; and ( except the birth of a son ) very remote ; such as he should never live to see , nor in his own person have the benefit of . but because he questioned not the performance of it ; but rested fully satisfied in the goodness , truth , and faithfulness of god who had promised ; it was counted to him for righteousness . let us see how st. paul expresses it ; rom. iv. - . who , against hope , believed in hope , that he might become the father of many nations ; according to that which was spoken , so shall thy seed be . and being not weak in his faith , he considered not his own body now dead , when he was above an hundred years old ; neither yet the deadness of sarah 's womb. he staggered not at the promise of god through unbelief , but was strong in faith , giving glory to god ; and being fully perswaded , that what he had promised , he was able to perform . and therefore , it was imputed to him for righteousness . st. paul having here emphatically described the strength and firmness of abraham's faith , informs us ; that he thereby gave glory to god ; and therefore it was accounted to him for righteousness . this is the way that god deals with poor frail mortals . he is graciously pleased to take it well of them ; and give it the place of righteousness , and a kind of merit in his sight ; if they believe his promises , and have a steadfast relying on his veracity and goodness . st. paul heb. xi . . tells us ; without faith it is impossible to please god : but at the same time tells us what faith that is . for , says he , he that cometh to god , must believe that he is ; and that he is a rewarder of them that diligently seek him . he must be perswaded of god's mercy and good will to those , who seek to obey him ; and rest assured of his rewarding those who rely on him , for whatever , either by the light of nature , or particular promises , he has revealed to them of his tender mercies ; and taught them to expect from his bounty . this description of faith ( that we might not mistake what he means by that faith , without which we cannot please god , and which recommended the saints of old ) st. paul places in the middle of the list of those who were eminent for their faith ; and whom he sets as patterns to the converted hebrews , under persecution ; to encourage them to persist in their confidence of deliverance by the coming of iesus christ ; and in their belief of the promises they now had under the gospel : not to draw back from the hope that was set before them ; nor apostatize from the profession of the christian religion . this is plain from v. - . of the precedent chapter : cast not away therefore your confidence , which hath great recompence of reward . for ye have great need of persisting , or perseverance ; ( for so the greek word signifies here , which our translation renders patience . vid. luke viii . . ) that after ye have done the will of god , ye might receive the promise . for yet a little while , and he that shall come will come , and will not tarry . now the just shall live by faith. but if any man draw back , my soul shall have no pleasure in him . the examples of faith , which st. paul enumerates and proposes in the following words , chap. xi . plainly shew , that the faith whereby those believers of old pleased god , was nothing but a steadfast relyance on the goodness and faithfulness of god , for those good things , which either the light of nature , or particular promises , had given them grounds to hope for . of what avail this faith was with god , we may see , v. . by faith abel offered unto god a more excellent sacrifice than cain ; by which he obtained witness that he was righteous . v. . by faith enoch was translated , that he should not see death : for before his translation he had this testimony , that be pleased god. v. . noah , being warned of god of things not seen as yet ; being wary , by faith prepared an ark , to the saving of his house ; by the which be condemned the world , and became heir of the righteousness which is by faith. and what it was that god so graciously accepted and rewarded , we are told , v. . through faith also sarah her self received strength to conceive seed , and was delivered of a child ; when she was past age . how she came to obtain this grace from god , the apostle tells us ; because she judged him faithful who had promised . those therefore who pleased god , and were accepted by him before the coming of christ , did it only by believing the promises , and relying on the goodness of god , as far as he had revealed it to them . for the apostle , in the following words , tells us , v. . these all died in faith , not having received ( the accomplishment of ) the promises ; but having seen them afar off : and were perswaded of them , and embraced them . this was all that was required of them ; to be perswaded of , and embrace the promises which they had . they could be perswaded of no more than was proposed to them ; embrace no more than was revealed ; according to the promises they had received , and the dispensations they were under . and if the faith of things seen afar off ; if their trusting in god for the promises he then gave them ; if a belief of the messiah to come ; were sufficient to render those who lived in the ages before christ , acceptable to god , and righteous before him ; i desire those who tell us , that god will not , ( nay , some go so far as to say ) cannot accept any who do not believe every article of their particular creeds and systems ; to consider , why god , out of his infinite mercy , cannot as well justifie man now for believing iesus of nazareth to be the promised messiah , the king and deliverer ; as those heretofore , who believed only that god would , according to his promise , in due time send the messiah , to be a king and deliverer . there is another difficulty often to be met with , which seems to have something of more weight in it : and that is , that though the faith of those before christ ; ( believing that god would send the messiah , to be a prince , and a saviour to his people , as he had promised ; ) and the faith of those since his time , ( believing iesus to be that messiah , promised and sent by god ) shall be accounted to them for righteousness , yet what shall become of all the rest of mankind ; who having never heard of the promise or news of a saviour , not a word of a messiah to be sent , or that was come , have had no thought or belief concerning him ? to this i answer ; that god will require of every man , according to what a man hath , and not according to what he hath not . he will not expect the improvement of ten talents , where he gave but one ; nor require any one should believe a promise , of which he has never heard . the apostle's reasoning , rom. x. . is very just : how shall they believe in him , of whom they have not heard ? but though there be many , who being strangers to the common-wealth of israel , were also strangers to the oracles of god committed to that people ; many , to whom the promise of the messiah never came , and so were never in a capacity to believe or reject that revelation ; yet god had , by the light of reason , revealed to all mankind , who would make use of that light , that he was good and merciful . the same spark of the divine nature and knowledge in man , which making him a man , shewed him the law he was under as a man ; shewed him also the way of attoning the merciful , kind , compassionate author and father of him and his being , when he had transgressed that law. he that made use of this candle of the lord , so far as to find what was his duty ; could not miss to find also the way to reconciliation and forgiveness , when he had failed of his duty : though if he used not his reason this way ; if he put out , or neglected this light ; he might , perhaps , see neither . the law is the eternal , immutable standard of right . and a part of that law is , that a man should forgive , not only his children , but his enemies ; upon their repentance , asking pardon , and amendment . and therefore he could not doubt that the author of this law , and god of patience and consolation , who is rich in mercy , would forgive his frail off-spring ; if they acknowledged their faults , disapproved the iniquity of their transgressions , beg'd his pardon , and resolved in earnest for the future to conform their actions to this rule , which they owned to be just and right . this way of reconciliation , this hope of attonement , the light of nature revealed to them . and the revelation of the gospel having said nothing to the contrary , leaves them to stand and fall to their own father and master , whose goodness and mercy is over all his works . i know some are forward to urge that place of the acts , chap. iv. as contrary to this . the words , v. . & . stand thus : be it known unto you all , and to all the people of israel , that by the name of iesus christ of nazareth , whom ye crucified , whom god raised from the dead , even by him doth this man , [ i. e. the lame man restored by peter ] stand here before you whole . this is the stone which is set at nought by you builders , which is become the head of the corner . neither is there salvation in any other : for there is none other name under heaven given among men , in which we must be saved . which , in short , is ; that iesus is the only true messiah ; neither is there any other person but he given to be a mediator between god and man , in whose name we may ask and hope for salvation . it will here possibly be asked , quorsum perditio hoec ? what need was there of a saviour ? what advantage have we by iesus christ ? it is enough to justifie the fitness of any thing to be done , by resolving it into the wisdom of god , who has done it ; whereof our narrow understandings , and short views may utterly incapacitate us to judge . we know little of this visible , and nothing at all of the state of that intellectual world ; wherein are infinite numbers and degrees of spirits out of the reach of our ken or guess ; and therefore know not what transactions there were between god and our saviour , in reference to his kingdom . we know not what need there was to set up a head and a chieftain , in opposition to the prince of this world , the prince of the power of the air , &c. whereof there are more than obscure intimations in scripture . and we shall take too much upon us , if we shall call god's wisdom or providence to account , and pertly condemn for needless , all that that our weak , and perhaps biaffed vnderstandings , cannot account for . though this general answer be reply enough to the forementioned demand , and such as a rational man , or fair searcher after truth , will acquiesce in ; yet in this particular case , the wisdom and goodness of god has shewn it self so visibly to common apprehensions , that it hath furnished us abundantly wherewithal to satisfie the curious and inquisitive ; who will not take a blessing , unless they be instructed what need they had of it , and why it was bestowed upon them . the great and many advantages we receive by the coming of iesus the messiah , will shew that it was not without need , that he was sent into the world. the evidence of our saviour's mission from heaven is so great , in the multitude of miracles he did before all sorts of people ; ( which the divine providence and wisdom has so ordered , that they never were , nor could be denied by any of the enemies and opposers of christianity , ) that what he delivered cannot but be received as the oracles of god , and unquestionable verity . though the works of nature , in every part of them , sufficiently evidence a deity ; yet the world made so little use of their reason , that they saw him not ; where even by the impressions of himself he was easie to be found . sense and lust blinded their minds in some ; and a careless inadvertency in others ; and fearful apprehensions in most ( who either believed there were , or could not but suspect there might be , superiour unknown beings ) gave them up into the hands of their priests , to fill their heads with false notions of the deity , and their worship with foolish rites , as they pleased : and what dread or craft once began , devotion soon made sacred , and religion immutable . in this state of darkness and ignorance of the true god , vice and superstition held the world. nor could any help be had or hoped for from reason ; which could not be heard , and was judged to have nothing to do in the case : the priests every where , to secure their empire , having excluded reason from having any thing to do in religion . and in the croud of wrong notions , and invented rites , the world had almost lost the sight of the one only true god. the rational and thinking part of mankind , 't is true , when they sought after him , found the one , supream , invisible god : but if they acknowledged and worshipped him , it was only in their own minds . they kept this truth locked up in their own breast as a secret , nor ever durst venture it amongst the people ; much less amongst the priests , those wary guardians of their own creeds and profitable inventions . hence we see that reason , speaking never so clearly to the wise and vertuous , had never authority enough to prevail on the multitude ; and to perswade the societies of men , that there was but one god , that alone was to be owned and worshipped . the belief and worship of one god , was the national religion of the israelites alone : and if we will consider it , it was introduced and supported amongst that people by revelation . they were in goshen , and had light ; whilst the rest of the world were in almost egyptian darkness , without god in the world. there was no part of mankind , who had quicker parts , or improved them more ; that had a greater light of reason , or followed it farther in all sorts of speculations , than the athenians : and yet we find but one socrates amongst them , that opposed and laughed at their polytheism , and wrong opinions of the deity ; and we see how they rewarded him for it . whatsoever plato , and the soberest of the philosophers thought of the nature and being of the one god , they were fain , in their outward professions and worship , to go with the herd , and keep to the religion established by law ; which what it was , and how it had disposed the mind of these knowing , and quick-sighted grecians , st. paul tells us , acts xvii . - . ye men of athens , says he , i perceive that in all things ye are too superstitious . for as i passed by , and beheld your devotions , i found an altar with this inscription , to the vnknown god. whom therefore ye ignorantly worship , him declare i unto you . god that made the world , and all things therein , seeing that he is lord of heaven and earth , dwelleth not in temples made with hands : neither is worshipped with mens hands , as though he needed nay thing , seeing he giveth unto all life , and breath , and all things ; and hath made of one blood all the nations of men , for to dwell on the face of the earth ; and hath determined the times before appointed , and the bounds of their habitations ; that they should seek the lord , if haply they might feel him out , and find him , though he be not far from every one of us . here he tells the athenians , that they , and the rest of the world ( given up to superstition ) whatever light there was in the works of creation and providence , to lead them to the true god , yet they few of them found him . he was every where near them ; yet they were but like people groping and feeling for something in the dark , and did not see him with a full clear day-light ; but thought the godhead like to gold , and silver , and stone , graven by art and man's device . in this state of darkness and error , in reference to the true god , our saviour found the world. but the clear revelation he brought with him , dissipated this darkness ; made the one invisible true god known to the world : and that with such evidence and energy , that polytheism and idolatry hath no where been able to withstand it . but where ever the preaching of the truth he delivered , and the light of the gospel hath come , those mists have been dispelled . and in effect we see that since our saviour's time , the belief of one god has prevailed and spread it self over the face of the earth . for even to the light that the messiah brought into the world with him , we must ascribe the owning , and profession of one god , which the mahumetan religion had derived and borrowed from it . so that in this sense it is certainly and manifestly true of our saviour , what st. iohn says of him ; i iohn iii. . for this purpose the son of god was manifested , that he might destroy the works of the devil . this light the world needed , and this light it received from him : that there is but one god , and he eternal ; invisible ; not like to any visible objects , nor to be represented by them . if it be asked , whether the revelation to the patriarchs by moses , did not teach this , and why that was not enough ? the answer is obvious ; that however clearly the knowledge of one invisible god , maker of heaven and earth , was revealed to them ; yet that revelation was shut up in a little corner of the world ; amongst a people by that very law , which they received with it , excluded from a commerce and communication with the rest of mankind . the gentile world in our saviour's time , and several ages before , could have no attestation of the miracles , on which the hebrews built their faith , but from the iews themselves ; a people not known to the greatest part of mankind ; contemned and thought vilely of by those nations that did know them ; and therefore very unfit and unable to propagate the doctrine of one god in the world , and diffuse it through the nations of the earth , by the strength and force of that ancient revelation , upon which they had received it . but our saviour , when he came , threw down this wall of partition ; and did not confine his miracles or message to the land of canaan , or the worshippers at ierusalem . but he himself preached at samaria , and did miracles in the borders of tyre and sydon , and before multitudes of people gathered from all quarters . and after his resurrection , sent his apostles amongst the nations , accompanied with miracles ; which were done in all parts so frequently , and before so many witnesses of all sorts , in broad day-light , that , as i have often observed , the enemies of christianity have never dared to deny them ; no , not iulian himself : who neither wanted skill nor power to enquire into the truth ; nor would have failed to have proclaimed and exposed it , if he could have detected any falshood in the history of the gospel ; or found the least ground to question the matter of fact published of christ , and his apostles . the number and evidence of the miracles done by our saviour and his followers , by the power and force of truth , bore down this mighty and accomplished emperour , and all his parts , in his own dominions . he durst not deny so plain matter of fact ; which being granted , the truth of our saviour's doctrine and mission unavoidably follows ; notwithstanding whatsoever artful suggestions his wit could invent , or malice should offer , to the contrary . . next to the knowledge of one god ; maker of all things ; a clear knowledge of their duty was wanting to mankind . this part of knowledge , though cultivated with some care , by some of the heathen philosophers ; yet got little footing among the people . all men indeed , under pain of displeasing the gods , were to frequent the temples : every one went to their sacrifices and services : but the priests made it not their business to teach them virtue . if they were diligent in their observations and ceremonies ; punctual in their feasts and solemnities , and the tricks of religion ; the holy tribe assured them , the gods were pleased ; and they looked no farther . few went to the schools of the philosophers , to be instructed in their duties ; and to know what was good and evil in their actions . the priests sold the better pennyworths , and therefore had all the customs . lustrations and processions were much easier than a clean conscience , and a steady course of virtue ; and an expiatory sacrifice , that attoned for the want of it , was much more convenient , than a strict and holy life . no wonder then , that religion was every where distinguished from , and preferred to virtue ; and that it was dangerous heresy and prophaneness to think the contrary . so much virtue as was necessary to hold societies together ; and to contribute to the quiet of governments ; the civil laws of commonwealths taught , and forced upon men that lived under magistrates . but these laws , being for the most part made by such who had no other aims but their own power , reached no farther than those things , that would serve to tie men together in subjection ; or at most , were directly to conduce to the prosperity and temporal happiness of any people . but natural religion in its full extent , was no where , that i know , taken care of by the force of natural reason . it should seem by the little that has hitherto been done in it ; that 't is too hard a thing for unassisted reason , to establish morality in all its parts upon its true foundations ; with a clear and convincing light . and 't is at least a surer and shorter way , to the apprehensions of the vulgar , and mass of mankind ; that one manifestly sent from god , and coming with visible authority from him , should as a king and law-maker tell them their duties ; and require their obedience ; than leave it to the long , and sometimes intricate deductions of reason , to be made out to them : which the greatest part of mankind have neither leisure to weigh ; nor , for want of education and use , skill to judge of . we see how unsuccessful in this , the attempts of philosophers were before our saviour's time . how short their several systems came of the perfection of a true and compleat morality is very visible . and if , since that , the christian philosophers have much outdone them ; yet we may observe , that the first knowledge of the truths they have added , are owing to revelation : though as soon as they are heard and considered , they are found to be agreeable to reason ; and such as can by no means be contradicted . every one may observe a great many truths which he receives at first from others , and readily assents to , as consonant to reason ; which he would have found it hard , and perhaps beyond his strength to have discovered himself . native and original truth , is not so easily wrought out of the mine , as we who have it delivered , ready dug and fashon'd into our hands , are apt to imagine . and how often at fifty or threescore years old are thinking men told , what they wonder how they could miss thinking of ? which yet their own contemplations did not , and possibly never would have helped them to . experience shews that the knowledge of morality , by meer natural light , ( how agreeable soever it be to it ) makes but a flow progress , and little advance in the world. and the reason of it is not hard to be found ; in men's necessities , passions , vices , and mistaken interests , which turn their thoughts another way . and the designing leaders , as well as following herd , find it not to their purpose to imploy much of their meditations this way . or whatever else was the cause , 't is plain in fact ; humane reason unassisted , failed men in its great and proper business of morality . it never from unquestionable principles , by clear deductions , made out an entire body of the law of nature . and he that shall collect all the moral rules of the philosophers , and compare them with those contained in the new testament , will find them to come short of the morality delivered by our saviour , and taught by his apostles ; a college made up for the most part of ignorant , but inspired fishermen . though yet , if any one should think , that out of the sayings of the wise heathens , before our saviour's time , there might be a collection made of all those rules of morality , which are to be found in the christian religion ; yet this would not at all hinder , but that the world nevertheless stood as much in need of our saviour , and the morality delivered by him . let it be granted ( though not true ) that all the moral precepts of the gospel were known by some body or other , amongst mankind , before . but where or how , or of what use , is not considered . suppose they may be picked up here and there ; some from solon and bias in greece ; others from tully in italy : and to compleat the work , let confutius , as far as china , be consulted ; and anacarsis the scythian contribute his share . what will all this do , to give the world a compleat morality ; that may be to mankind , the unquestionable rule of life and manners ? i will not here urge the impossibility of collecting from men , so far distant from one another , in time , and place , and languages . i will suppose there was a stobeus in those times , who had gathered the moral sayings , from all the sages of the world. what would this amount to , towards being a steady rule ; a certain transcript of a law that we are under ? did the saying of aristippus , or confutius , give it an authority ? was zeno a lawgiver to mankind ? if not , what he or any other philosopher delivered , was but a saying of his . mankind might hearken to it , or reject it , as they pleased ; or as it suited their interest , passions , principles or humours . they were under no obligation : the opinion of this or that philosopher , was of no authority . and if it were , you must take all he said under the same character . all his dictates must go for law , certain and true ; or none of them . and then , if you will take any of the moral sayings of epicurus ( many whereof seneca quotes , with esteem and approbation ) for precepts of the law of nature ; you must take all the rest of his doctrine for such too ; or else his authority ceases : and so no more is to be received from him , or any of the sages of old , for parts of the law of nature , as carrying with it an obligation to be obeyed , but what they prove to be so . but such a body of ethicks , proved to be the law of nature , from principles of reason , and reaching all the duties of life ; i think no body will say the world had before our saviour's time . 't is not enough , that there were up and down scattered sayings of wise men , conformable to right reason . the law of nature , was the law of convenience too : and 't is no wonder , that those men of parts , and studious of virtue ; ( who had occasion to think on any particular part of it , ) should by meditation light on the right , even from the observable convenience and beauty of it ; without making out its obligation from the true principles of the law of nature , and foundations of morality . but these incoherent apohtegms of philosophers , and wise men ; however excellent in themselves , and well intended by them ; could never make a morality , whereof the world could be convinced , and with certainty depend on . whatsoever should thus be universally useful , as a standard to which men should conform their manners , must have its authority either from reason or revelation . 't is not every writer of morals , or compiler of it from others , that can thereby be erected into a law-giver to mankind ; and a dictator of rules , which are therefore valid , because they are to be found in his books ; under the authority of this or that philosopher . he that any one will pretend to set up in this kind , and have his rules pass for authentique directions ; must shew , that either he builds his doctrine upon principles of reason , self-evident in themselves ; or that he deduces all the parts of it from thence , by clear and evident demonstration : or must shew his commission from heaven ; that he comes with authority from god , to deliver his will and commands to the world. in the former way , no body that i know before our saviour's time , ever did ; or went about to give us a morality . 't is true there is a law of nature . but who is there that ever did , or undertook to give it us all entire , as a law ; no more , nor no less , than what was contained in , and had the obligation of that law ? who , ever made out all the parts of it ; put them together ; and shewed the world their obligation ? where was there any such code , that mankind might have recourse to , as their unerring rule , before our saviour's time ? if there was not , 't is plain , there was need of one to give us such a morality ; such a law , which might be the sure guide of those who had a desire to go right ; and if they had a mind , need not mistake their duty ; but might be certain when they had performed , when failed in it . such a law of morality , jesus christ hath given us in the new testament ; but by the later of these ways , by revelation . we have from him a full and sufficient rule for our direction ; and conformable to that of reason . but the truth and obligation of its precepts ; hath its force , and is put past doubt to us , by the evidence of his mission . he was sent by god : his miracles shew it ; and the authority of god in his precepts cannot be questioned . here morality has a sure standard , that revelation vouches , and reason cannot gainsay , nor question ; but both together witness to come from god the great law-maker . and such an one as this out of the new testament , i think the world never had , nor can any one say is any where else to be found . let me ask any one , who is forward to think that the doctrine of morality was full and clear in the world , at our saviour's birth ; whether would he have directed brutus and cassius , ( both men of parts and virtue , the one whereof believed , and the other disbelieved a future being ) to be satisfied in the rules and obligations of all the parts of their duties ; if they should have asked him where they might find the law , they were to live by , and by which they should be charged or acquitted , as guilty or innocent ? if to the sayings of the wise , and the declarations of philosophers ; he sends them into a wild wood of uncertainty , to an endless maze ; from which they should never get out : if to the religions of the world , yet worse : and if to their own reason , he refers them to that which had some light and certainty ; but yet had hitherto failed all mankind in a perfect rule ; and we see , resolved not the doubts that had risen amongst the studious and thinking philosophers ; nor had yet been able to convince the civilized parts of the world , that they had not given , nor could without a crime , take away the lives of their children , by exposing them . if any one shall think to excuse humane nature , by laying blame on men's negligence , that they did not carry morality to an higher pitch ; and make it out entire in every part , with that clearness of demonstration which some think it capable of ; he helps not the matter . be the cause what it will , our saviour found mankind under a corruption of manners and principles , which ages after ages had prevailed , and must be confessed was not in a way or tendency to be mended . the rules of morality were in different countries and sects , different . and natural reason no where had , nor was like to cure the defects and errors in them . those just measures of right and wrong , which necessity had any where introduced , the civil laws prescribed , or philosophy recommended ; stood not on their true foundations . they were looked on as bonds of society , and conveniencies of common life , and laudable practises . but where was it that their obligation was throughly known and allowed , and they received as precepts of a law ; of the highest law , the law of nature ? that could not be , without a clear knowledge and acknowledgment of the law-maker , and the great rewards and punishments , for those that would or would not obey him . but the religion of the heathens , as was before observed ; little concerned it self in their morals . the priests that delivered the oracles of heaven , and pretended to speak from the gods ; spoke little of virtue and a good life . and on the other side , the philosophers who spoke from reason , made not much mention of the deity in their ethicks . they depended on reason and her oracles ; which contain nothing but truth . but yet some parts of that truth lye too deep for our natural powers easily to reach , and make plain and visible to mankind , without some light from above to direct them . when truths are once known to us , though by tradition , we are apt to be favourable to our own parts ; and ascribe to our own understandings the discovery of what , in truth , we borrowed from others ; or , at least , finding we can prove what at first we learnt from others , we are forward to conclude it an obvious truth , which , if we had sought , we could not have missed . nothing seems hard to our understandings , that is once known ; and because what we see we see with our own eyes , we are apt to over-look or forget the help we had from others , who first shewed and pointed it out to us , as if we were not at all beholden to them for that knowledge ; which being of truths we now are satisfied of , we conclude our own faculties would have lead us into without any assistance ; and that we know them , as they did , by the strength and perspicuity of our own minds , only they had the luck to be before us . thus the whole stock of human knowledge is claimed by every one , as his private possession , as soon as he ( profiting by others discoveries ) has got it into his own mind ; and so it is : but not properly by his own single industry , nor of his own acquisition . he studies , 't is true , and takes pains to make a progress in what others have delivered ; but their pains were of another sort , who first brought those truths to light , which he afterwards derives from them . he that travels the roads now , applauds his own strength and legs , that have carried him so far in such a scantling of time ; and ascribes all to his own vigor , little considering how much he ows to their pains , who cleared the woods , drained the bogs , built the bridges , and made the ways passable ; without which he might have toiled much with little progress . a great many things we have been bred up in the belief of from our cradles , ( and are notions grown familiar , and as it were natural to us , under the gospel , ) we take for unquestionable obvious truths , and easily demonstrable ; without considering how long we might have been in doubt or ignorance of them , had revelation been silent . and many are beholden to revelation , who do not acknowlede it . 't is no diminishing to revelation , that reason gives its suffrage too to the truths revelation has discovered . but 't is our mistake to think , that because reason confirms them to us , we had the first certain knowledge of them from thence , and in that clear evidence we now possess them . the contrary is manifest , in the defective morality of the gentils before our saviour's time ; and the want of reformation in the principles and measures of it , as well as practice . philosophy seemed to have spent its strength , and done its utmost ; or if it should have gone farther , as we see it did not , and from undenyable principles given us ethicks in a science like mathematicks in every part demonstrable , this yet would not have been so effectual to man in this imperfect state , nor proper for the cure. the bulk of mankind have not leisure nor capacity for demonstration ; nor can carry a train of proofs ; which in that way they must always depend upon for conviction , and cannot be required to assent till they see the demonstration . wherever they stick , the teachers are always put upon proof , and must clear the doubt by a thread of coherent deductions from the first principle , how long , or how intricate soever that be . and you may as soon hope to have all the day-labourers and tradesmen , the spinsters and dairy maids perfect mathematicians , as to have them perfect in ethicks this way . hearing plain commands , is the sure and only course to bring them to obedience and practice . the greatest part cannot know , and therefore they must believe . and i ask , whether one coming from heaven in the power of god , in full and clear evidence and demonstration of miracles , giving plain and direct rules of morality and obedience , be not likelier to enlighten the bulk of mankind , and set them right in their duties , and bring them to do them , than by reasoning with them from general notions and principles of humane reason ? and were all the duties of humane life clearly demonstrated ; yet i conclude , when well considered , that method of teaching men their duties , would be thought proper only for a few , who had much leisure , improved understandings , and were used to abstract reasonings . but the instruction of the people were best still to be left to the precepts and principles of the gospel . the healing of the sick , the restoring sight to the blind by a word , the raising , and being raised from the dead , are matters of fact , which they can without difficulty conceive ; and that he who does such things , must do them by the assistance of a divine power . these things lye level to the ordinariest apprehension ; he that can distinguish between sick and well , lame and sound , dead and alive , is capable of this doctrine . to one who is once perswaded that jesus christ was sent by god to be a king , and a saviour of those who do believe in him ; all his commands become principles : there needs no other proof for the truth of what he says , but that he said it . and then there needs no more but to read the inspired books , to be instructed : all the duties of morality lye there clear , and plain , and easy to be understood . and here i appeal , whether this be not the surest , the safest , and most effectual way of teaching : especially if we add this farther consideration ; that as it suits the lowest capacities of reasonable creatures , so it reaches and satisfies , nay , enlightens the highest . and the most elevated understandings cannot but submit to the authority of this doctrine as divine ; which coming from the mouths of a company of illiterate men , hath not only the attestation of miracles , but reason to confirm it ; since they delivered no precepts but such , as though reason of it self had not clearly made out , yet it could not but assent to when thus discovered ; and think itself indebted for the discovery . the credit and authority our saviour and his apostles had over the minds of men , by the miracles they did ; tempted them not to mix ( as we find in that of all the sects of philosophers , and other religions ) any conceits ; any wrong rules ; any thing tending to their own by-interest , or that of a party ; in their morality . no tang of prepossession or phansy ; no footsteps of pride or vanity , ostentation or ambition , appears to have a hand in it . it is all pure , all sincere ; nothing too much , nothing wanting : but such a compleat rule of life , as the wisest men must acknowledge , tends entirely to the good of mankind : and that all would be happy , if all would practise it . . the outward forms of worshipping the deity , wanted a reformation . stately buildings , costly ornaments , peculiar and uncouth habits , and a numerous huddle of pompous , phantastical , cumbersome ceremonies , every where attended divine worship . this , as it had the peculiar name , so it was thought the principal part , if not the whole of religion . nor could this possibly be amended whilst the jewish ritual stood ; and there was so much of it mixed with the worship of the true god. to this also our saviour , with the knowledge of the infinite invisible supream spirit , brought a remedy ; in a plain , spiritual , and suitable worship . iesus says to the woman of samaria , the hour cometh , when ye shall neither in this mountain , nor yet at jerusalem , worship the father . but the true worshippers , shall worship the father , both in spirit and in truth ; for the father seeketh such to worship . to be worshipped in spirit and in truth ; with application of mind and sincerity of heart , was what god henceforth only required . magnificent temples , and confinement to certain places , were now no longer necessary for his worship ; which by a pure heart might be performed any where . the splendor and distinction of habits , and pomp of ceremonies , and all outside performances , might now be spared . god who was a spirit , and made known to be so , required none of those ; but the spirit only : and that in publick assemblies , ( where some actions must lie open to the view of the world ) all that could appear and be seen , should be done decently , and in order , and to edification . decency , order , and edification , were to regulate all their publick acts of worship ; and beyond what these required , the outward appearance , ( which was of little value in the eyes of god ) was not to go . having shut out indecency and confusions out of their assemblies , they need not be solicitous about useless ceremonies . praises and prayer , humbly offered up to the deity , was the worship he now demanded ; and in these every one was to look after his own heart , and know that it was that alone which god had regard to , and accepted . . another great advantage received by our saviour , is the great incouragement he brought to a virtuous and pious life : great enough to surmount the difficulties and obstacles that lie in the way to it ; and reward the pains and hardships of those , who stuck firm to their duties , and suffered for the testimony of a good conscience . the portion of the righteous has been in all ages taken notice of , to be pretty scanty in this world. virtue and prosperity , do not often accompany one another ; and therefore virtue seldom had many followers . and 't is no wonder she prevailed not much in a state , where the inconveniencies that attended her were visible , and at hand ; and the rewards doubtful , and at a distance . mankind , who are and must be allowed to pursue their happiness ; nay , cannot be hindred ; could not but think themselves excused from a strict observation of rules , which appeared so little to consist with their chief end , happiness ; whilst they kept them from the enjoyments of this life ; and they had little evidence and security of another . 't is true , they might have argued the other way , and concluded ; that , because the good were most of them ill treated here . there was another place where they should meet with better usage : but 't is plain , they did not . their thoughts of another life were at best obscure : and their expectations uncertain . of manes , and ghosts , and the shades of departed men , there was some talk ; but little certain , and less minded . they had the names of styx and acheron ; of elisian fields , and seats of the blessed : but they had them generally from their poets ▪ mixed with their fables . and so they looked more like the inventions of wit and ornaments of poetry , than the serious perswasions of the grave and the sober . they came to them bundled up amongst their tales ; and for tales they took them . and that which rendred them more suspected , and less useful to virtue , was , that the philosophers seldom set on their rules on men's minds and practises , by consideration of another life . the chief of their arguments were from the excellency of virtue : and the highest they generally went , was the exalting of humane nature . whose perfection lay in virtue . and if the priest at any time talked of the ghosts below , and a life after this , it was only to keep men to their superstitious and idolatrous rites ; whereby the use of this doctrine was lost to the credulous multitude ; and its belief to the quicker sighted , who suspected it presently of priest-craft . before our saviour's time , the doctrine of a future state , though it were not wholly hid , yet it was not clearly known in the world. 't was an imperfect view of reason ; or , perhaps the decay'd remains of an ancient tradition ; which rather seemed to float on mens phansies , than sink deep into their hearts . it was something , they knew not what , between being and not being . something in man they imagined might scape the grave : but a a perfect compleat life of an eternal duration , after this ; was what entred little into their thoughts , and less into their perswasions . and they were so far from being clear herein , that we see no nation of the world publickly professed it , and built upon it : no religion taught it : and 't was no where made an article of faith , and principle of religion till jesus christ came ; of whom it is truly said , that he at his appearing brought light and immortality to light . and that not only in the clear revelation of it ; and in instances shewn of men raised from the dead ; but he has given us an unquestionable assurance and pledge of it , in his own resurrection and ascention into heaven . how hath this one truth changed the nature of things in the world ? and given the advantage to piety over all that could tempt or deter men from it . the philosophers indeed shewed the beauty of virtue : they set her off so as drew mens eyes and approbation to her : but leaving her unendowed , very few were willing to espouse her . the generality could not refuse her their esteem and commendation ; but still turned their backs on her and forsook her , as a match not for their turn . but now there being put into the scales , on her side , an exceeding and immortal weight of glory ; interest is come about to her ; and virtue now is visibly the most enriching purchase , and by much the best bergain . that she is the perfection and excellency of our nature ; that she is her self a reward , and will recommend our names to future ages , is not all that can now be said for her . 't is not strange that the learned heathens satisfied not many with such airy commendations . it has another relish and efficacy , to perswade men that if they live well here , they shall be happy hereafter . open their eyes upon the endless unspeakable joys of another life ; and their hearts will find something solid and powerful to move them . the view of heaven and hell , will cast a slight upon the short pleasures and pains of this present state ; and give attractions and encouragements to virtue , which reason , and interest , and the care of our selves , cannot but allow and prefer . upon this foundation , and upon this only , morality stands firm , and may defy all competition . this makes it more than a name ; a substantial good , worth all our aims and endeavours ; and thus the gospel of jesus christ has delivered it to us . . to these i must add one advantage more we have by jesus christ , and that is the promise of assistance . if we do what we can , he will give us his spirit to help us to do what , and how we should . 't will be idle for us , who know not how our own spirits move and act us , to ask in what manner the spirit of god shall work upon us . the wisdom that accompanies that spirit , knows better than we how we are made , and how to work upon us . if a wise man knows how to prevail on his child , to bring him to what he desires ; can we suspect , that the spirit and wisdom of god should fail in it ; though we perceive or comprehend not the ways of his operation ? christ has promised it , who is faithful and just ; and we cannot doubt of the performance . 't is not requisite on this occasion , for the inhancing of this benefit , to enlarge on the frailty of our minds , and weakness of our constitutions ; how liable to mistakes , how apt to go astray , and how easily to be turned out of the paths of virtue . if any one needs go beyond himself , and the testimony of his own conscience in this point ; if he feels not his own errors and passions always tempting , and often prevailing , against the strict rules of his duty ; he need but look abroad into any age of the world to be convinced . to a man under the difficulties of his nature , beset with temptations , and hedged in with prevailing custom ; 't is no small encouragement to set himself seriously on the courses of virtue , and practise of true religion , that he is from a sure hand , and an almighty arm , promised assistance to support and carry him through . there remains yet something to be said to those who will be ready to object , if the belief of jesus of nazareth to be the messiah , together with those concomitant articles of his resurrection , rule , and coming again to judge the world , be all the faith required as necessary to justification , to what purpose were the epistles written ; i say , if the belief of those many doctrines contained in them , be not also necessary to salvation ? and if what is there delivered , a christian may believe or disbelieve , and yet nevertheless be a member of christ's church , and one of the faithful ? to this i answer , that the epistles were written upon several occasions : and he that will read them as he ought , must observe what 't is in them is principally aimed at ; find what is the argument in hand , and how managed ; if he will understand them right , and profit by them . the observing of this will best help us to the true meaning and mind of the writer : for that is the truth which is to be received and believed ; and not scattered sentences in scripture-language , accommodated to our notions and prejudices . we must look into the drift of the discourse , observe the coherence and connexion of the parts , and see how it is consistent with it self , and other parts of scripture ; if we will conceive it right . we must not cull out , as best suits our system , here and there a period or a verse ; as if they were all distinct and independent aphorisms ; and make these the fundamental articles of the christian faith , and necessary to salvation , unless god has made them so . there be many truths in the bible , which a good christian may be wholly ignorant of , and so not believe ; which , perhaps , some lay great stress on , and call fundamental articles , because they are the distinguishing points of their communion . the epistles , most of them , carry on a thread of argument , which in the stile they are writ , cannot every where be observed without great attention . and to consider the texts , as they stand and bear a part in that , is to view them in their due light , and the way to get the true sense of them . they were writ to those who were in the faith , and true christians already : and so could not be designed to teach them the fundamental articles and points necessary to salvation . the epistle to the romans was writ to all that were at rome beloved of god , called to be saints , whose faith was spoken of through the world , chap. . , . to whom st. paul's first epistle to the corinthians was , he shews , chap i. . . &c. vnto the church of god which is at corinth , to them that are sanctified in christ iesus , called to be saints ; with all them that in every place call upon the name of iesus christ our lord , both theirs and ours . i thank my god always on your behalf , for the grace of god which is given you by iesus christ ; that in every thing ye are enriched by him in all utterance , and in all knowledge : even as the testimony of christ was confirmed in you . so that ye come behind in no gift ; waiting for the coming of the lord iesus christ. and so likewise the second was , to the church of god at corinth , with all the saints in achaia , chap. i. . his next is to the churches of galatia . that to the ephesians was , to the saints that were at ephesus , and to the faithful in christ iesus . so likewise , to the saints and faithful brethren in christ at colosse , who had faith in christ iesus , and love to the saints . to the church of the thessalonians . to timothy his son in the faith. to titus his own son after the common faith. to philemon his dearly beloved , and fellow-labourer . and the author to the hebrews calls those he writes to , holy brethren , partakers of the heavenly calling , chap. iii. . from whence it is evident , that all those whom st. paul writ to , were brethren , saints , faithful in the church , and so christians already ; and therefore wanted not the fundamental articles of the christian religion ; without a belief of which they could not be saved : nor can it be supposed , that the sending of such fundamentals was the reason of the apostle's writing to any of them . to such also st. peter writes , as is plain from the first chapter of each of his epistles . nor is it hard to observe the like in st. iames and st. iohn's epistles . and st. iude directs his thus : to them that are sanctified by god the father , and preserved in iesus christ , and called . the epistles therefore being all written to those who were already believers and christians , the occasion and end of writing them , could not be to instruct them in that which was necessary to make them christians . this 't is plain they knew and believed already ; or else they could not have been christians and believers . and they were writ upon particular occasions ; and without those occasions had not been writ ; and so cannot be thought necessary to salvation : though they resolving doubts , and reforming mistakes , are of great advantage to our knowledge and practice . i do not deny , but the great doctrines of the christian faith are dropt here and there , and scattered up and down in most of them . but 't is not in the epistles we are to learn what are the fundamental articles of faith , where they are promiscuously , and without distinction mixed with other truths in discourses that were ( though for edification indeed , yet ) only occasional . we shall find and discern those great and necessary points best in the preaching of our saviour and the aples , to those who were yet strangers , and ignorant of the faith , to bring them in , and convert them to it . and what that was , we have seen already out of the history of the evangelists , and the acts ; where they are plainly laid down , so that no body can mistake them . the epistles to particular churches , besides the main argument of each of them , ( which was some present concernment of that particular church to which they severally were address'd ) do in many places explan the fundamentals of the christian religion ; and that wisely ; by proper accommodations to the apprehensions of those they were writ to , the better to make them imbibe the christian doctrine , and the more easily to comprehend the method , reasons , and grounds of the great work of salvation . thus we see in the epistle to the romans , adoption ( a custom well known amongst those of rome ) is much made use of , to explain to them the grace and favour of god , in giving them eternal life ; to help them to conceive how they became the children of god , and to assure them of a share in the kingdom of heaven , as heirs to an inheritance . whereas the setting out , and confirming the christian faith to the hebrews , in the epistle to them , is by allusions and arguments , from the ceremonies , sacrifices , and oeconomy of the jews , and reference to the records of the old testament . and as for the general epistles , they , we may see , regard the state , and exigencies , and some peculiarities of those times . these holy writers , inspired from above , writ nothing but truth ; and in most places very weighty truths to us now ; for the expounding , clearing , and confirming of the christian doctrine , and establishing those in it who had embraced it . but yet every sentence of theirs must not be taken up , and looked on as a fundamental article necessary to salvation ; without an explicit belief whereof , no body could be a member of christ's church here , nor be admitted into his eternal kingdom hereafter . if all , or most of the truths declared in the epistles , were to be received and believed as fundamental articles , what then became of those christians who were fallen asleep ? ( as st. paul witnesses in his first to the corinthians , many were ) before these things in the epistles were revealed to them ? most of the epistles not being written till above twenty years after our saviour's ascension , and some after thirty . but farther , therefore , to those who will be ready to say , may those truths delivered in the epistles , which are not contained in the preaching of our saviour and his apostles , and are therefore by this account not necessary to salvation , be believed , or disbelieved without any danger ? may a christian safely question or doubt of them ? to this i answer , that the law of faith , being a covenant of free grace , god alone can appoint what shall be necessarily believed by every one whom he will justifie . what is the faith which he will accept and account for righteousness , depends wholly on his good pleasure . for 't is of grace , and not of right , that this faith is accepted . and therefore he alone can set the measures of it : and what he has so appointed and declared , is alone necessary . no body can add to these fundamental articles of faith ; nor make any other necessary , but what god himself hath made and declared to be so . and what these are , which god requires of those who will enter into , and receive the benefits of the new covenant , has already been shewn . an explicit belief of these , is absolutely required of all those to whom the gospel of jesus christ is preached , and salvation through his name proposed . the other parts of divine revelation are objects of faith , and are so to be received . they are truths whereof none that is once known to be such , may or ought to be disbelieved . for to acknowledge any proposition to be of divine revelation and authority , and yet to deny or disbelieve it , is to offend against this fundamental article and ground of faith , that god is true . but yet a great many of the truths revealed in the gospel , every one does , and must confess , a man may be ignorant of ; nay , disbelieve , without danger to his salvation : as is evident in those , who allowing the authority , differ in the interpretation and meaning o several texts of scripture , not thought fundamental : in all which 't is plain the contending parties , on one side or tother , are ignorant of , nay , disbelieve the truths delivered in holy writ ; unless contrarieties and contradictions can be contained in the same words , and divine revelation can mean contrary to it self . though all divine revelation requires the obedience of faith ; yet every truth of inspired scriptures is not one of those , that by the law of faith is required to be explicitly believed to justification . what those are , we have seen by what our saviour and his apostles proposed to , and required in those whom they converted to the faith. those are fundamentals ; which 't is not enough not to disbelieve : every one is required actually to assent to them . but any other proposition contained in the scripture , which god has not thus made a necessary part of the law of faith , ( without an actual assent to which he will not allow any one to be a believer ) a man may be ignorant of , without hazarding his salvation by a defect in his faith. he believes all that god has made necessary for him to believe , and assent to : and as for the rest of divine truths , there is nothing more required of him , but that he receive all the parts of divine revelation , with a docility and disposition prepared to imbrace , and assent to all truths coming from god ; and submit his mind to whatsoever shall appear to him to bear that character . where he , upon fair endeavours , understands it not ; how can he avoid being ignorant ? and where he cannot put several texts , and make them consist together ; what remedy ? he must either interpret one by the other , or suspend his opinion . he that thinks that more is , or can be required , of poor frail man in matters of faith , will do well to consider what absurdities he will run into . god out of the infiniteness of his mercy , has dealt with man as a compassionate and tender father . he gave him reason , and with it a law : that could not be otherwise than what reason should dictate ; unless we should think , that a reasonable creature , should have an unreasonable law. but considering the frailty of man , apt to run into corruption and misery , he promised a deliverer , whom in his good time he sent ; and then declared to all mankind , that whoever would believe him to be the saviour promised , and take him now raised from the dead , and constituted the lord and judge of all men , to be their king and ruler , should be saved . this is a plain intelligible proposition ; and and the all-merciful god seems herein to have consulted the poor of this world , and the bulk of mankind . these are articles that the labouring and illiterate man may comprehend . this is a religion suited to vulgar capacities ; and the state of mankind in this world , destined to labour and travel . the writers and wranglers in religion fill it with niceties , and dress it up with notions ; which they make necessary and fundamental parts of it ; as if there were no way into the church , but through the academy or lyceum . the bulk of mankind have not leisure for learning and logick , and superfine distinctions of the schools . where the hand is used to the plough , and the spade , the head is seldom elevated to sublime notions , or exercised in mysterious reasonings . 't is well if men of that rank ( to say nothing of the other sex ) can comprehend plain propositions , and a short reasoning about things familiar to their minds , and nearly allied to their daily experience . go beyond this , and you amaze the greatest part of mankind : and may as well talk arabick to a poor day labourer , as the notions and language that the books and disputes of religion are filled with ; and as soon you will be understood . the dissenting congregations are supposed by their teachers to be more accurately instructed in matters of faith , and better to understand the christian religion , than the vulgar conformists , who are charged with great ignorance ; how truly i will not here determine . but i ask them to tell me seriously , whether half their people have leisure to study ? nay , whether one in ten of those who come to their meetings in the country , if they had time to study them , do or can understand , the controversies at this time so warmly managed amongst them , about justification , the subject of this present treatise . i have talked with some of their teachers , who confess themselves not to understand the difference in debate between them . and yet the points they stand on , are reckoned of so great weight , so material , so fundamental in religion , that they divide communion and separate upon them . had god intended that none but the learned scribe , the disputer or wise of this world , should be christians , or be saved , thus religion should have been prepared for them ; filled with speculations and niceties , obscure terms , and abstract notions . but men of that expectation , men furnished with such acquisitions , the apostle tells us , i cor. i. are rather shut out from the simplicity of the gospel ; to make way for those poor , ignorant , illiterate , who heard and believed promises of a deliverer ; and believed jesus to be him ; who could conceive a man dead and made alive again , and believe that he should at the end of the world , come again , and pass sentence on all men , according to their deeds . that the poor had the gospel preached to them ; christ makes a mark as well as business of his mission . mat. xi . . and if the poor had the gospel preached to them , it was , without doubt , such a gospel , as the poor could understand , plain and intelligible : and so it was , as we have seen , in the preachings of christ and his apostles . finis . printed for a. & j. churchil , in pater-noster-row . a view of universal history from the creation to . wherein the most remarkable persons and things in the known kingdoms and countries of the world are set down in several columns , by way of synchronism , according to their proper centuries and years . in copper plates . by f. talents , a. m. a compleat journal of both houses of parliament throughout the whole reign of q. elizabeth . by sir symonds dewes , knight . fol. notitia monastica : or , a history of all the religious houses in england and wales , &c. vo . by tho. tanner . the resurrection of the ( same ) body , asserted from the tradition of the heathens , the ancient jews , and the primitive church . with an answer to the objections brought against it . by humph. hody , d. d. octavo . bishop wilkins of prayer and preaching , enlarged by the bp. of norwich and dr. williams . octavo . the gentleman's religion , with grounds and reasons of it . . by a private gentleman . dr. patrick's new version of all the psalms of david . . to be sung in churches . notes, typically marginal, from the original text notes for div a -e gen. iii. - . hugo grotius, of the government and rites of the ancient church, conciliation of grace and free will, certainty and assurance of salvation, government of the highest powers in church affairs in a letter to the states embassador. grotius, hugo, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) hugo grotius, of the government and rites of the ancient church, conciliation of grace and free will, certainty and assurance of salvation, government of the highest powers in church affairs in a letter to the states embassador. grotius, hugo, - . barksdale, clement, - . 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- philosophy. theology, practical. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - pip willcox sampled and proofread - pip willcox text and markup reviewed and edited - pfs batch review (qc) and xml conversion hvgo grotivs of the government and rites of the antient church . conciliation of grace and free-will . certainty and assurance of salvation . government of the highest powers in church-affairs . in a letter to the states embassador . london , printed for the tr●●●lator , . gerardus vossius . de idol . . . the most illustrious hugo grotius greater then all praise . dr. casaubon . i have always admired the wit and judgment of grotius , and have had a peculiar veneration for his writings . lege p●● . ult . exspired . to the right honourable sir robert viner lord maior of london . my lord , in remembrance of your worthy brother , our late dean of gloucester , i offer your lordship these brief discourses . in his study , i first met with that useful collection of ecclesiastical epistles , where this is exstant . at his house , under his favour , first came i into your knowledge . now , after his decease , his name , dear still to us who once enjoyed his learned , generous , and obliging converse , will add some grace unto these papers in your eye : and your name , my lord , worthily advanced to your high office , will make them acceptable to some of this great people under your government . i heartily wish , we may all translate into our minds the sedate and pacific temper of this author . a man above my praise . whose writings ( as it was said , in the last age , of his country-man the great erasmus ) are the delight of our learned world. if any reader please to dissent from the opinion of the excellent grotius , he may : but then he ought not to be displeased , if another dissent from him . a difference in some questions may well consist with christian charity . the encrease of this rare virtue is the design both of the author and the translator . god almighty , grant your lordship a year of peace : that you may see the state and church-affairs to flourish ; and pious men who now go under several new , to close in one and that the old and best denomination . your lordships faithful servant cl. barksdale . a letter of hugo grotius to the states embassador in france touching the government and rites of the antient church , the conciliation of grace and free-will , the government of the highest powers in church-affairs . sir , consulting with my self about an answer to the writing of the famous molinaeus , i return unto this epistolar office for some time intermitted . if i should say nothing , i should injure the truer opinions concerning the rites and government of the antient church , the conciliation of grace and free-will , the government of the highest powers in affairs ecclesiastical . all which , either by reason of his haste into england , or because his exact care of other controversies gave him no leisure to consider of these , were not handled by molinaeus according to his usual learning . truly , i am not glad he read that part of my letter , wherein i did with some freedom touch the maladies of the gallican churches : for there are few , that can patiently endure the handling of their ulcers . being offended herewith , he does me great injury in answering so , as if i disswaded the nearer union of the protestant churches , when as i have many years had the same wishes with him , and cease ●ot to do all the service i can to that end . but , from your epistle . most noble sir , what i writ had its rise , wherein you signified , the english embassador gave small hope of promoting that business . hence i took occasion to search after the causes , which might hinder so good a design . god grant my conjectures be not true . whether the reformed french have so much reverence for the highest powers as the english , these very times , i fear , will give too great an evidence . the king of great britain long since hath declared his judgment , that the too near equality of church-men will not consist with due obedience , and he hath been often heard to say : no bishop , no king. that in england , there is more respect given to the antient church then in france , i wonder any man will deny . in the canons of the anglican church written in the year i find this : the preachers shall have a special care that they deliver nothing in their sermons , but what is agreeable to the old and new testament , and which the catholick fathers and old bishops have collected t●ence , i much doubt ●hether the french ministers will receive this law . touching rites , i am sure the english liturgy , the imposition of hands at confirmation of baptized children , the authority of bishops , convocation of priests alone , and many like things agree well with the institutes of the more antient church , from which things we must needs confess in france and belgium they have receded . that he hath a better esteem of bishops and confirmation , i rejoyce but he is not ignorant , that some of his acquaintance call the one a device of satan , the other a note of antichrist : a sort of men , great enemies to the churches peace true it is which molinaeus affirms , peace may consist with different rites and disciplin : but then , great care must be had , that they prefer not their own too much above others , especially things lately invented above those which are received from antiquity . molinaeus imagins i meant cunningly to engage him in the belgic controversies : but i can religiously protest , i had no other purpose , but by your mediation to get the assistance of his councel for my self and others toward the making of peace . for , having formerly seen another writing of his , concerning concord to be made between protestants , the lutherans also included ; in which he clearly professeth , that many questions , not necessary to salvation , are to be laid aside : and namely , those moved by arminius , of predestination , of freewill , and of perseverance : i verily thought , he would propose such a form of doctrin therein as not to condemn the opinion , which i will not say arminius , but melanchthon liked best . he does indeed propose some theses , which he saith agree with the doctrin of austin , prosper , fulgentius , and the arausican council . but , they that differ from molinaeus will ask , why the authority of austin must be greater then of all the fathers , who lived in the elder and the purer times , i e , within years after the birth of christ . from whom , what we have received , the king of great britain doth profess he will never condemn , and very many of us are of the same mind . now , all they nearest to the apostles age and their successors , many of them , both bishops and martyrs , held gods purpose , and predestination according to prescience : that he made some vessels of honor , some of dishonor , because he fore-saw the end of every one , and fore knew their will and deed under the aid of grace : as their books do testify , and prosper doth in plain words confess : this is the constant judgment of those fathers that the will is free in beleiving , yet not without the aid of divine grace . as to the arausican council , there is not any thing at all touching the question of predestination , whether it be with prescience , or by a decree without prescience : but anathema is pronounced against them , that say any men are by the divine law predestinate to evil . in the same it is said : grace to believe is conferd upon all that desire to be baptized , and , all the baptized are able to fulfil all things pertaining to salvation , by the help of christ . the most clear doctrins of prosper are these no man is predestinate to sin : from the unpredestinate also , original sin is taken away by baptismal grace , and he that denies it is no catholick : such as are not predestinate are therfore not predestinate , because they were foreknown what they would be . i. revolters without correction of penitence . all are rightly said to be redeemed , but not all delivered out of captivity : god would have all men to be saved , and to come to the knowledg of the truth but they that come , are directed by gods help ; they that come not , resist by their own pertinacy : and the word all is to be understood universally . there is given always to all men a certain measure of doctrin , though of more sparing and more secret grace , yet sufficient to some for remedy , to all for testimony ; or ( as it is else where explained , ) the grace of god is present to all men , by a various work and in a divers measure : help is given to all by innumerable ways , to all is afforded a measure of general aid ; it is their own wickedness whereby it is refused by many ; that it is by many received , is the work of divine grace and of humane will. this is the definition of fulgentius : god , to shew what he foreknew to be rendred , and what to be given , predestinated them to punishment , whom he fore new to depart from him by the pravity of their evil will ; and predestinated them to a kingdom , whom be foreknew to believe in him by the aid of preventing mercy , and to abide in him by the aid of subsequent mercy . out of austin many places might be alleged , even from his latter writings , wherein he declareth , that free-will is helped and amended by grace , not taken away . certainly , no diligent reader of the ancients will deny this : that austin himself , prosper , fulgentius , and as many catholick writers as were either before or after them , held and taught this doctrine : many justified and regenerated persons do not persevere in faith which worketh by love , and some fall irrecoverably . whether the things written by molinaeus do agree with these , let such as are skilful in them judge . this is manifest to me ; in the antient church it was the custom , to place in their creeds only those things , wherein catholick writers always had agreed , omitting such as approved authors had in doubt . and this way ( as to me it seemeth ) the arausican fathers took , and coelestinus , bishop of rome , with assent doubtless of the most learned priests then at rome ; and before these , the bishops who met at diospolis , at carthage , at milevis ; innocentius also , and zosimus , roman bishops all , consulted about these very controversies . whose modesty ( to speak with molinaeus ) it is far better to imitate , than to adhere stifly to preconceived opinions , or to pluck away from the unity of the church those who have probable reasons of a divers judgment in subtile controversies . but to believe that ignatius , irenaeus , iustin , cyprian , martyrs ; and then athanasius , basil , gregory nyssen , nazianzen , chrysostom , ambrose , ierom , are to be condemned by us , as injurious to gods grace , and as overthrowers of the saints confidence and consolation , that cannot i as yet induce into my mind . in the writing of molinaeus , i find many things right and sober ; nor doubt i , but if our ministers would imitate his prudence , we should have the church much more at peace than now it is . but the things which in reading , and reading again , came into my consideration , are as followerh . he sets down this as a most certain truth , many things are done necessarily which are done freely . i think not so . god , saith he , is necessarily good . this is true ; yet freely . this i cannot acknowledge : for , that is free which is undetermined to either side . but god is determined by his nature , i. by the deity it self to good . so that it involvs a contradiction to say ; he is god , and he can be not good . god cannot lye saith the apostle : therefore he is not free in not lying . true , god is ( sponte ) spontaneously veracious : but not all things that are done spontaneously , are done ( libere ) freely , as philosophers well note . many are deceived , by not discerning twixt the quality or general nature of action , and the single kinds thereof . god created man freely , redeemed him freely ; and freely , in this or that manner , declar'd his goodness . but this is not to be freely good , but to demonstrate his goodness freely so or so . and the devil does evil necessarily , since by a free act he cast himself into this necessity : nevertheless in vexing job , in tempting christ , he acteth freely : for he might be evil , and not do evil in that kind . likewise , a man sold under sin , sins necessarily , not freely : he cannot but sin : but he is an adulterer freely , a murtherer freely , a thief freely . nor can i grant , to the settling of liberty 't is sufficient to take away coaction : for nature is not less contrary to liberty than coaction is . this does outwardly determine , that inwardly , and therefore causes the thing done to be done not freely . neither is it free for a man , not to see , having his eyes open : because the nature of the eye and things visible is such , that he cannot chuse but see . but methinks they labour in vain , who study to reconcile things essentiall differing , such as are necessary and free ( for liberty is the mother of contingency ) by respects . that indeed seemeth to me most true , especially if we speak of the ordinary way of divine providence : in whatsoever manner god moveth our wills , yet hath the will its liberty , and things have their contingency , as molinaeus excellently saith . but he that saith so , must withall say ; the will is not moved by god in the way of predetermination , for , that cannot be free , which to one side is predetermined and limited by any of the causes , and chiefly by the first cause , upon whose efficacy depend all inferior causes in their working : nor can any thing be contingent of which it may be said ; 't is impossible for it not to be : but'tis impossible for the effect predetermined not to be , predetermination being granted . i do also approve that which molinaeus affirms : he is diservedly condemn'd , who abuseth the seeds naturally sown in him , and does not use them in what manner and how far he might have done . but what if he doth use the seeds in what manner and how far he is able , having the divine aid of that measure which unto none is denyed ? shall he be condemned nevertheless ? he cannot then be said to be condemned for abusing , if having rightly used them he be nevertheless condemned , molinaeus enquires , if any one , living in the most remote parts of the world , do make good use of the first grace , whether god will send a preacher to him , or an angel . suppose the answer be affirmative , i know not how it can be refuted . for the hand of the lord is not shortned . but he saith , it never comes to pass . how knows he that ? because we read it not . as if we had the histories of those nations ; or , if we had , the things befalling every particular person , as the sending of an angel , were wont to be related in histories ; when they use not often to come to the knowledge , no not of the next neighbours . and i see not how this can be deny'd to happen . did not god appear to abraham , living amongst the chaldeans ? did he not appear to abimelech ? if you say , these did not make a right use of common gifts : i ask a reason , why we should believe god would shew his power less to such as do make that use , than to such as do not . have not the prophets , have not the apostles preached the word to many nations , wherein were some persons , if not well using , certainly less contumaciously abusing common gifts . to cornelius the centurion , praying and giving alms ( which by grace one may do , who does not yet believe in christ , as austin expresly saith of cornelius ) there is sent both an angel and an apostle . who can assure us , god is less willing now to do so , or less able ? indeed , cornelius was already endued with the spirit of the law delivered by moses : but 't is confest , the law written in the hearts of men , and the law of moses , differ only in the manner of delivery , and the degree of clearness , not in substance : wherefore also this law the spirit is ready to assist , calling to repentance : and i see not how he may be refelled , who believes god will cumulate the use of this gift with greater , according to that general sentence , whosoever hath , i. makes use of former gifts , to him shall be given , i greater gifts shall be granted . neither is he guilty of a new opinion , who thinks so of the divine goodness . for 't is the saying of prosper : there have been , and are gifts of this sort so general , that by their evidence men might be further'd in seeking the true god : unto which gifts , in all ages witnessing the author , the bounty of special grace hath been superadded . and austin saith : 't is not reckon'd to thee as a fault , that thou art ignorant against thy will , but that thou dost neglect to seek after that whereof thou art ignorant : nor , that thou dost not close up thy wounds , but that thou contemnest him who is willing to heal them . bullinger saith : no nation wanted true religion , if they would have used it . musculus : they have knowledge fit to lead them to the true worship of god , and would lead them , did they not binder it by their idolatry . mattyr : the heathens were inexcusable , because they performed not what was within their power . and after all , if one had a mind to maintain , that the apostolical preaching came unto all the nations of the world , and the footsteps thereof are not wholly worn out , no not among the indians , and tartarians ; arguments would not be wanting , and such as are of moment . but this would be a question rather historical then theological . merit of congruity , as the papists call it , is very justly condemned by molinaeus : but i suppose he includes not in that name this opinion : that it is congruous , or agreeable unto the divine will , without merit , to confer upon a man greater gifts , who uses former gifis , even before faith , as well as he can . for this opinion wholly excludeth merit . i. because that very use is not from the strength of nature , but from the strength given by prevenient grace to one , not only meriting no good , but all evil . . because , not the worthiness of mans act obtains the greater benefit , but the undeserved bounty of god affords it , grace for grace . . because this is the nature of merit , that whatsoever is given in the way of merit , merit is the cause thereof ; and for that reason it is given , otherwise not given : but now , the preaching of the gospel , and the gifts attending on it , happen to very many who have foully abused former gifts ; so that an adequat rule of this concession cannot be taken from the use of former grace . and this is mainly urged by the fathers , to shew that the grace of the gospel is not given because of merit . for that which without any precedent obligation , without any discriminating sign , is common to him who rightly useth former gifts , and to him that does not ; that must needs be a pure and mere gift , as well in the one sort as in the other . that free will , hath no strength from nature unto spiritual good : that grace is efficacious ( i. actu secundo ) to give not to resist , and to will it self : that our salvation is wholly of divine gift : that when we follow god calling , we owe it to the grace of god : and in other things which are well said by molinaeus to the honor of grace , i am of his mind . they are all without controversy amongst the protestants . but , though a man not yet regenerate be able to do no spiritual work , i. truly and properly such : though no man without faith can please god , i. to justification : yet does it not follow hence , that a man excited by prevenient grace ( not at present regenerate ) cannot , by the power of that grace , do something which the divine goodness may accept of , so far , as to carry on the doer to that grace without which he cannot be justified . wherefore , whereas molinaeus saith ; it is impious to hold any degree of sufficient grace , without faith in christ : 't is very true , if you understand grace immediately sufficient unto salvation , or remission of sins . and yet , prosper is not to be accus'd , nor they that with prosper affirm ; the more general grace preceding faith is sufficient to a remedy , understanding a remote sufficiency : because that grace is apt to lead one by the hand ( as 't were ) to further graces , and by gods order is sufficient to that purpose . so likewise , i conceive it is not to be denied , that before faith it self , there do in some precede certain dispositions ( effected doubtless by virtu of grace prevenient ) which are not found in other men . for when christ saith , job . . . if any one will do the will of my father , be shall know of the doctrine , whether it be of god : he plainly setteth an obedient temper of mind , precedent to faith it self . so are some persons said to be not far from the kingdom of heaven , marc. . . to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well disposed to the kingdom of god , lu. . . to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of a more generous nature , act. . . and this affection being the effect of grace , some do apply here that text act. . . where 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the well ordered and disposed unto life eternal , and affected with a serious desire thereof , believed : and that other , job . . . he that is of god ( by this pious inclination ) heareth the words of christ , with ass●nt of faith . this surely is plain beyond denial : to read the holy scriptures , to weigh them diligently , to meditate of their meaning , to frequent godly sermons , to compose himself to prayers , is in the power of a man , haply now at the point of new birth , and not yet fully born again . i assent also unto molinaeus , none of the reformed ( as i suppose ) gainsaying : that the elect resist not the call unto the end : no , nor can resist it , in the conjoyned sense ( but all the doubt is about the sense divided ) and the reason is , because god ( as molinaeus himself confesseth ) so bows the will , as not to take away the liberty of the will. the question is , whether to the conversion of man , any previous action of god be necessarily required ( i say previous , for of the concomitant there 's another reason ) besides the concession of sufficient strength . for ( say some ) either something more is required , and then what was granted is denied , the strength is not sufficient ; or the strength is really sufficient ; and then it follows , that nothing more is requir'd . but , sufficient strength being granted , the will remains free , i. indeterminate , to do or not to do . this for the elect , or such as are actually converted : but for others , who are not actually converted , the cause why grace is inefficacious , many think it hard to attribute unto god , since in no wise it seemeth grace which is inefficacious by intention of the giver . nor doth it seem possible , that any one should be punisht more heavily for not doing that which was impossible to be done : namely , for not making that grace efficacious , which was in itself , at least in relation to the subject , inefficacious . nor does it seem to these men enough , to avoid the making god the author of unbelief , ( which molinaeus conceives may be avoided by casting the cause upon mans nature ) but withal care must be had of this also , lest the signos of gods will be made to disagree with his will , and so injury be done to the divine simplicity and sincerity . for how shall they be said called seriously , who are called with this mind , that they may not come ; yea so , that they cannot come . here now do those scriptures offer themfelves to hand : i desire not the death of a sinner , but that he be converted and live . what could i have done for my vineyard , which i have not done ? how often would i have gathered you , and you would not ! and such like , which do , both on gods part , prove some will at least of converting ; and on mans part not converted , argue a fault , not simply natural , and so necessary ( as 't is necessary for a stone , not to live , saith molinaeus ) but evitable by those helps which were granted , or were ready to be granted . for to those also , who being called to the wedding would not come , all things yet are signified to be in readiness . and verily , unless it be so , it seems a man may be punisht for his sin that hinders him from believing ; but cannot be punisht more heavily for this , that ( supposing sin , and this inovitabl hindring ) be believed not . that saying which molinaeus dislikes : it is in man to follow gods calling , or not to follow : though it may have a dangerous sense , is not yet without great authors , and therefore may receive a benign interpretation . they which are halped to believe , saith prosper , have it in their power to come . austin : neither ought they to ascribe unto themselves , who are come , because they came being called ; nor they that would not come , to lay the fault upan another , but on themselves alone ; because being called , it was in their free power to come . again , we have the beginning of our salvation by gods compassion ; 't is in our power to acquiesce in the saving inspiration . wherefore the same father explains the calling according to purpose by that manner of calling , as is fit for one to be called that he may follow , not so as being called he cannot chuse but follow . and although the same austin very often describes vocation by swasion , yet i think all pious men will grant to molinaeus , god doth not work by mere suasions , not only upon the mind , but upon the will , by inspiring salutary aftections , and not by changing the property of the will concreated with it . to that question touched by molinaeus , why unto some the gospel is not preached , or being preached , their heart is not opened to believe ? i see the antient fathers have answer'd two ways , in a double respect . for if it be absolutely enquir'd , why unto some people of bithynia , and asia , the gospel was not preached at this or that time ? the answer is , because of their voluntary sins ; sins of that fort , for which god threatens he will send a famine of the word . likewise , if in be enquir'd , why god hardens some to whom the gospel is preached ? the answer is , because they had harden'd themselves before . for , as austin speaks ; then began they to deserve punishment , when being call'd they neglected to come . but if the question be propos'd comparatively , why to these the gospel is preach'd rather than to those ? why this mans heart is touched with more virtue than the others ? here it cannot be answer'd , so as to give a general reason in either case from man : for t is certain greater benefits do often fall to them who are the more undeserving persons : recourse must be had in this affair to the divine liberty . next , as to the certainty of salvation , i do exceedingly approve that which is set down by molinaeus . . that there are some degrees of true faith which are overthrown . . that some elect ones doubt of their salvation . . that there is a certain peculiar degree of faith , which never fails . . that full assurance is to be earnestly beg'd of god. for , hence i collect . . that the faith which fails , and which doth not fail , differ not so much in essence as degree ; which also was the opinion of iunius . . that christ obtain'd for us perseverance , and it was promis'd by god on this condition , that we ask and beg it with our earnest prayers ; and therefore not at all absolutely but , not to be deceived with ambiguity of words , we must note ; all the antients so affirm that faith which may be overthrown , to be true faith , as not to deny to it the effect also of justification . for they openly pronounce : many are damned for latter sins , to whom the former were remitted : nor do they less consent to this , justifying grace cannot at the same time consist with sins against conscience , as murther , adultery , and such like . wherefore , being some elect , after the gift of faith received , fall into fins of this sort , as by too many examples it is evident ; it follows , and is clearly pronounced by the holy fathers , that there may be some time after faith received , wherein a person elect may not be in the state of justification . these things , if need were , might be prov'd by many authorities , and by the confessions of protestants . see confess . august art . angl . sax . the antient authors seem to me to acknowledge three ways of certainty concerning salvation . the first whereof is extraordinary , by revelation : this austin saith , happens to some : what man can know he shall persevere to the end in the work and way of righteousness , except he be assured by some revelation from him , who by his just and secret judgment in this matter , doth not instruct all , but deceiveth none . the ordinary ways are two ; the one taken from the time , the o●her from the degree of faith. certainty of his salvation a faithful man may have from the time , who is at the point of death , and hath now no hope of life . for , being a believer knows he doth believe , and withal knows a believer is justified before god ( both which by the testimony of holy scripture , and o● pious antiquity , we defend against the papists ) and this time of life is at an end , the believer knows he dyeth in the state of grace , and so is certain of his salvation . in respect whereof , prosper having said predestination is uncertain to us , addeth whilst we are among the perils of this present life . the other ordinary manner of assurance is from the degree of faith. for , the antients do constantly deliver , that perfect charity ( according to the perfection of this life , for the most perfect , saith austin , is not attained here ) never fails . notable is that of jerom : charity which peter before is dental bad , was an herb , and springs up young in every one before it is strengthened ; and before its perfection , is lost and recovered . this is that root , which though the sun , saith austin , shine hot upon it , cannot wither . and to the same purpose he asketh , which of the multitude of believers can presume , himself is in the number of the predestinate : for naming the multitude , he seemeth to except some few excellent ones . besides these three ways of certainty , there are other degrees inferior : for , as bernard himself also doth acknowledge with all antiquity , god hath not left his elect without a testimony of consolation in this life . this testimony the more and greater are the exercises of piety , is so much the more certain , which the holy scripture demonstrates plainly , when we are commanded to make our calling and election firm and s ; ure , by faith , virtue , knowledge , continence , patience , piety , love and charity : whence that saying of austin , agreeing with the antients , fear is so much abated as charity is encreased . i proceed now to that part of the writing , where molinaeus separates himself from those , who against all antiquity affirm , men are created to this end that they may perish ; and putting reprobation before the fall , put upon themselves a necessity of attributing to god the efficacious procurement of all sins , even of the first sin also : because , he that absolutely sets the end , ought withal to set the means , without which there is no coming unto the end . here the most learned man , walking heedfully , does with a little fear declare his judgment , saying , he digesteth not such kind of speaking : to wit , because they are persons of great autority that so speak . but truly . the danger is not in the form of vvords , but in the doctrine it self . for , that opinion directly runs into the anathema of the arausican council , boldly pronounced by augustin and prosper . and here it is to be admired ; whereas all they that deduce sins from a fatal necessity , were by the antient church cast unto the manichees the worst and most hated hereticks ; but the semipelagians were suffered very long in their communion ; why at this day , on the contrary , such as make god partly unjust , partly unmerciful , partly the author of all wickedness , live freely without censure : but , if any man do concieve more meanly of grace , though not near to pelagianism , all do every where rise against him with equal animosity . is the fault so much less , to load the benefactor with contumelies , than to deny the benefit ? rightly indeed , and agreeably both to the gallic and belgic confession doth molinaeus pronounce , reprobation is not but in the corrupt mass . but this corrupt mass , some consider in original sin alone , catching that which is spoken of esau and jacob ; albeit that very speech is such as goeth afore of isaac and ismael , which the apostle himself else where declares to be allegorical . ( gal. . ) it was , i confess , austin's opinion , which displeases most of the reformed ; that some children dying in their infancy are damned for original sin . but austin could not think this of esau : because , in his opinion , original sin was taken away by circumcision . others consider the corrupt mass in actual sins : to whom molinaeus seems to consent when he saith , some men are designd to punishments for sins which willingly and by by god unprovok'd they have admitted . lastly , some there are that consider this corrupt mass , not in any sort of sins , but in the contempt of vocation : for whom that sentence of austin , concerning the same esau , seems to stand ; he did not will , he did not run : but if he had willed and runned , he had attained by the help of god , who would give him to run and to will by calling , unless by contempt of the call he would become a reprobate . out of this sentence therefore might be added to the words of molinaeus by god unprovok'd , yea and seriously invited to repentance . hither have i been carried unaware ( for when i began to write i purposed to dispatch in brief ) by the relection of that paper , wherein the sentiments of molinaeus are contain'd . of which i was not willing to deliver my own judgment : nor would i have you think so . but , as it is a pleasure to me to compare the antient writers with the modern , so i esteem'd it worth my pains , most noble sir , to advertise you of that which ( if i am not much deceiv'd ) by my not indiligent reading i have learned , the judgment of the fathers touching these controversies . you may , so judicious you are , collate the commentations of the antient and more recent authors one with other ; and so far as your business will permit , consider which of their different interpretations is more consonant to the sacred context , to reason by god illuminate , and to the edification of gods church . in the writing of molinaeus , after the explication of his sentence , follows a collection of certain articles , wherein he thinks the parties will easily agree . of some things in them i have already made my remarks , as may appear by what i have said before , having anticipated them lest the matter should be severed . what remains shall now be added . free will , by the fall of our first parents , is rightly said , to be lost in respect of pious actions , as it hath no strength to actions of that kind : not so , as to signifie the native liberty is not in the will , without which it cannot be a will , and by which it cannot will and nill supposing all prerequisits , i. strength to will being granted . therefore austin saith . who among us affirms , that by the sin of the first man , free will perished from all mankind ? and to exclude here all together pious actions , other sayings will not permit . if no grace of god , how doe ; he save the world ? if no free will , how does he judge the world ? and , the divine precepts would be profitable to no man , had he no free choice of will. also , the catholick faith denies not free will neither to good life nor bad ; nor attributes to it any power without grace . elsewhere , he that denies free will is not a catholick : but he is a catholick , who saies that without god it can neither begin nor finish any good work . by which saying 't is not signified , that by nature we have to will well ( which is pelagian ) but by nature we have this thing to will : which being inform'd by grace , we will well . for grace is the principle from which , the will or free choice is the principle in which conversion is made . that of austin : no will of man resisteth god being willing to save : is so to be explained , that another sentence of his lately cited be not contradicted : where he saith , it is imputed to many that they contemn god willing to heal . there is then a certain will conditionate , which prosper calls inviting : there is also an absolute will , which follows a certain , at least conditionate prescience . that of molinaeus , whom god hath predestinated to the end , i. salvation , he hath predestinated to the means ; seemeth plainly to define , that before he determines any thing concerning faith , he determines absolutely to save this man. which definition segregates from us all the fathers before austin . whether it agrees with austin himself , is disputed : unless perchance the word predestination be so generally taken , as to comprehend also that which is not absolute , but which the means supposed passeth into absolute . concerning the word sufficient grace , and necessary , and free , we have already spoken . that none of them can perish , whom god hath predestinated to the kingdom ; none by any means be saved , whom he hath not predestinated unto life , is fully true in the conjoyned sense , what way soever predestination , so it be absolute , is taken : but in the divided sence 't will be true , if this were true that reprobation is without prescience of a free act : which molinaeus seemeth to deny . surely , prosper was not afraid to say , because they are foreknown the predestinate will not fall : and , they should be predestinate if they would return and persevere in holiness . again , because he foreknew they would fall by their own will , for this he did not separate them from the sons of perdition by any predestination . again , therefore were they not predestinate , because they were foreknown that they after would be such by voluntary prevarication . i will add this on the by ; the book de fide ad petrum , out of which is cited that newly mentioned sentence , is by the learned thought not to be the work of austin , and that upon weighty arguments . that which is said , god hath elected the predestinate to believe , is well said , since every benefit unto which not all attain , is justly signified in scripture by the word election . neither yet does it follow hence , that the same men can no way be said to be elected , i. to be justified because they believe , if the word because denote not the cause deserving , but in any manner anteceding . in the same manner , he sheweth mercy to us that we may be faithful : nor yet must we deny , there is some mercy following faith , and therefore shewed to the faithful , as such . god by giving faith makes men hear the gospel worthily : but yet we must not therefore deny , god out of his immense goodness , whereby he converts many long contumacious , will not purposely exclude from that benefit the less contumacious , and such as diligently read and hear his word : neither seems it fit to be denied , that such as do attentively hear the preachers of gods word , are less unworthy of the gift of faith , than such as stop their ears like the hearers of st. steven . thus in the gospel , the apostles coming into any city or village are bid to enquire , who in that place is worthy : to whom they are opposed as unworthy , who will not receive the apostles , nor give audience to the word . mat. . and in the acts the jews are said , then at last to have judged themselves unworthy of eternal life ( i. by a greater and more special unworthiness ) after they were filled with wrath , and contradicted the word , and that with blasphemy , act. . but , if any man , speaking not figuratively or comparatively , say there is in the unregenerate any ability to do that whereby he may be worth ) to attain to faith , that his opinion is dangerous none i think will deny . now whereas molinaeus saith , the causes why he hath elected these , not elected those , are with god , and not anxiously to be enquir'd by us ; first he seems to intimate , that the only and universal cause of this discrimination is not the divine pleasure : for this cause were open enough , to exclude other causes whatsoever . and when he saith , they are not anxiously to be enquir'd , he seems to grant , they may be enquir'd , at least in some manner : which seems not far from that opinion of austin ( which many think was retracted by him ) where he saith , the cause why this person rather than that is reprobated , proceedeth from our own merits . because the grosser papists refer the word merit to the nature of the work and to commutative justice , we do upon very good grounds not dare to use this word . the fathers took to merit for that which is to obtain by doing somewhat ; and merit for a pious work unto which is a due reward by liberal and gratious promise . so , the word being molified , we shall less wonder now , if among the fathers more antient than austin we find , man is predestinate for merits . for they speake of an absolute decree of giving glory by way of reward . whence ambrose : whose merits he hath foreknown , their rewards he hath predestinated . to conclude this part : really , i am of molinaeus's judgment , that in these controversies such an article may be contrived , to which the french , english , belgians , helvetians , embracing the more pure religion , will subscribe : and the article may best be taken out of the arausican council , and out of prosper sentences ad capitula gallorum and i think this ought to be the scope . that in good the honor of grace may be kept inviolate ; in evil , man may accuse himself , and not draw god at all into the society of his crime . moreover , that man may be taught , neither to distrust the divine assistance , nor seek security in any other way but in the study of piety . withal , i would wish that sobriety to be used in determining questions , that a fit respect may not only be had for austin , and prosper , and fulgentius , but also that men may abstain from condemning those sentences , in which 't is manifest most holy men liv'd and dv'd ; who after the apostles and before the empire of constantine , in the ages most conspicuous for all piety , edified the church of christ by their words and writings , by their life and blood . i am now come to the last part , which is concerning the magistrate . and here molinaeus saith pleasantly , he is eased by me , because i am forward to teach him what ought to be his opinion . wherein he shews himself much mistaken in my purpose . for my intent was , neither to teach him ( whom i thought fit to be admonisht by your honor , as from your self , touching some things , and that he should never see what i had written to you ) nor to teach any other , but freely to deposit my thoughts in your bosom , my most noble friend . and that , upon this occasion : because i understood by you , that molinaeus bestowed upon learned magistrates some right which he would not grant to the less learned . that did not please me , i confess : and therefore i gave a clear distinction , as it seemeth to me , and perspicuous , between the right or power , and the aptitude or ability . but molinaeus here was so far from taking my sense , that he ascribes to me a meaning contrary to my words . he saith , i would have a right of making laws to pertain to the learned magistrates . i said it not , yea i signified the contrary , that learning makes nothing to the right it self . he saith after , a senator or judge , if he be a lawyer , is so , as he is a judge . i much dislike this . for there are many lawyers , not judges , and many judges not lawyers . the one is a name of office , the other of skill . take another example . there are many pastors ( alas ! ) too unskilful of holy letters . their office is to interpret scripture , nor are they without a right , but they have not an aptitude thereto requisit . science therefore neither giveth nor encreaseth right , but to the good using of it conduceth much . an unskilful prince ( not to speak yet of church-affairs ) hath no less right to give commands in civil affairs , and to make laws , than a prince most learned . i much admire , these things were not consider'd by a man most acute . that which is spoken of knowledge , understand also of probity of mind . he must be a good man , that will govern well : but the right it self of governing depends no more upon virtue , than the dominion of a private estate . for , the covetous man is as well master of his goods , as the liberal ; though the liberal rightly useth riches , which the covetous abuseth . molinaeus supposed , i would have the magistrate , who shall govern the church , to be orthodox . really i would , and all rich men to be liberal . he asketh , who shall judge whether the magistrate be orthodox ? if himself , great danger : if others , then will the magistrate be subject to others judgment . i will ask likewise , who shall judge whether the magistrate be sufficiently skill'd in civil matters ? and if that argumentation prevail , i will conclude the magistrate to be subject to the judgment of the people . i will ask again , when the magistrate must apply himself to some church , who shall judge whether this , or that church be the more orthodox ? shall he , or the church ? if he , there is also the same danger as before : if the church , this is to beg the question : for there is no assembly of christians , which calls not it self a church , and that orthodox too . but , saith he , an infidel magistrate will abuse this example , and usurp the same power . as if , to alledge an incommodity were to solve the argument . what is there in humane affairs without some incommodity ? may not i in like manner say , if that be given to the church which i conceive is to be given to the magistrate , an assembly of heretical pastors will also abuse this example and usurp the same right , if any where it prevail , as it hath happened more than once . i will answer in the words of austin : kings , when they are in error , make laws for error against the truth ; and when they are in the truth , make laws for truth against error . so are good men tryed by evil laws , and by good laws are evil men reformed . you see how little austin feared that incommodity . and in truth , it is of no moment . aurelian the emperor was not orthodox : therefore he could not expell from his bishoprick the heretick samosatenus . this consequence was not perceived by the holy fathers , who yielded the judgment of samosatenus to the emperor so far , that the cause being examined , they requested he might by the imperial autority be dethron'd . neither would paul have appealed unto nero , had he believed , no right of judging in a case of religion belonged to him . wherefore , as trajan civilly honest , nero wicked , are nevertheless equal in the right of government ; so pious constantine , and impious nero are equal in the right of judging , in aptitude and skill unequal . this most learned man further enquires , whether by governing the church i understand being judge in the heads of faith ; or , a power to purge the church of scandals , and to command belief of those things which are contained in the word of god. but i wonder these are parted , which do seem to me indissolubly joyned . for , if it be the office of a king to command , that those things be taught which are true , that scandals be avoided ; amongst which heresies have the chief place ; how shall he do this unless he judge , what is true , what is heresy . for the act of commanding reguires the power of judging . but he saith , those things must be commanded to be believed , which are establisht by the assembly of pastors orthodox . and he that says this , does he not shew , 't is at least required to judge who are those orthodox pastors . now , because the examples of king edward , of the states of holland , of the prince of orange are alledged , i enquire : when there were in england romish pastors , and there were also reformed ; in holland not only romish , but anabaptists also and lutherans ; that the reformed religion was publickly introduced in both nations , other being either prohibited or postposed ; did it not so come to pass , because the king , the states , the prince , judged this religion purest ? they embraced then what was suggested by faithful pastors and demonstrated by scripture , not for the autority of pastors ( for there were many families of them ) but because they judged the things agreeable to the scripture . albeit they understood not the knots and subtilities of theology , it was sufficient that they did cast off idolatry and popish tyranny , and other errors , with an assured judgment . a question follows , impertinent to this place , touching a king , who will with blasphemous mouth receive the holy mysteries . i answer : either this is forbidden by divine law , or not : if forbidden by divine law ( as i conceive it is , if the king be supposed not yet repenting ) the king will not be subject to the ecclesiastick laws , which molinaeus saith , but to the divine , which none denies . the like is in a judge of petty causes , commanded by the king to give sentence against equity . this judge will not do so , if he be wife . is the king therefore subject to the judge ? no verily : but the judge is so subject to the king , that he must acknowledge , above the earthly king , the empire of his heavenly king , who forbiddeth injury to be done to any . but , if you suppose here some law , not divine but positive , proceeding from humane will ; to this law whosoever shall affirm a king to be subject , so as to be unable in any case to relax the legal bond , he denies him to be a king. the canons of many synods forbid episcopal seats to be erected into metropolitan : they forbid new bishops or metropolitans to be constituted , or a bishop to do sacred offices in another diocese : they forbid bishops to undertake civil imployments . nevertheless , by command of the emperors all this was done very often . the greek interpreters give the reason , because the emperor is not subject , neither to the laws nor canons . next , molinaeus enquires , whether the kings counsellors must be doctors of divinity , or it be also necessary for the king to be a learned divine . verily , my opinion is , that the knowledge of things divine is requisit in a king and in his chief counsellors ; not that he may be a king , they counsellors , but to the end they may rightly perform the work of their places . but i say nor such knowledge , as to distinguish every truth from falshood ( for the greatest professor of theology cannot promise himself this ) but to put a difference between things necessary to be believed or done , and things not necessary ; between heretical and not heretical . and in the same manner i conceive , both the knowledge of the laws , and the art of governing are desired in a king. but , saith molinaeus , 't is fit the less learned be taught by the more learned . this argument , if it prove the less learned must submit to the judgment of the more learned , then in synods also the pastors ought to yield to the doctors : for molinaeus names them as men of the greatest learning . and yet 't is certain , that pastors have not less , if not more right than doctors . our men are wont to use the testimony of panormitan , that a private person's judgment , confirmed with better autority of scripture , is to be prefer'd before the judgment of a patriarch . to come to the matter , it is indeed the part of the more learned to teach the less learned , but not to have command over them . therefore a country judge ( as the laws tell us ) is not obliged by the response of lawyers ; nor is a sick man bound to the prescript of his physitian , but so far as no reason of his own strongly perswades him to the contrary . another question follows . whether a magistrate may adjoyn himself to the lesser number of pastors . strange , that this should be asked by a pastor reformed , seeing all magistrates , who have in our age reform'd the church , rightly believ'd the lesser number of pastors against the greater . but in the nicene synod constantine yielded to the more , and did not addict himself to the fewer . yea , he yielded to the plain and manifest truth , which the greater number at that time by gods blessing followed . this doth not always happen : for the greater part oft overcomes the better . but if sentences are to be numbred , not weighed , the arimin council of cccc . bishops will be of more value than the nicene of cxviii . and what should the emperor have done , when ( as jerom testifies ) the whole world groaned and wonderd it was turned arian ; was paucity then to be despised , multitude to be followed ? no man in his right mind will say so . the two kings are blamed for not believing one michaia , rather than four hundred false prophets . well then , the different parties are to be heard , but the prince ought to lend his autority to that cause , not which hath most suffrages , but whose equity the vigor of truth well try'd hath commended to him . that rule , every man must be believ'd in his own art , hath some probability , but not perpetual certainty . and there is a difference of arts-men , that often times it is expedient to trust a few rather than many : so true is the common saying , the worst are most . theology indeed is not the proper art of a king : but the art most convenient for him is that which learned writers call regal , leading , architechtonical : whereof the most noble part is that which i have named , the knowledge of things divine ; not descending to all subtilties of the school , nor yet staying within the mean endowments of a private man ; but comprehending all the chiefest points , and of such a measure , that if any thing be wanting , it may be supplied by the ministery of others . and i have said before , the like measure of other arts is desir'd in a king ; though i doubt not , if there be any science to which a king should addict his peculiar study , it is theology . they greatly erre , who do either represent , or make it so obscure and difficult , as to deter princes from that study , which the divine law so much commends unto them . but if in that respect the highest power in causes ecclesiatical is to be denied the king , neither will the right of making laws , many being better lawyers , belong unto him . i fear also , that the same reason will exclude many pastors from all right of suffrage . i do not well understand what molinaeus saith of the king of england . for he affirmeth him to be the supreme judge in all causes , as well ecclesiastick as civil , yet not to be the judge of controversies , nor to own that title . how controversies can be exempt from the universal appellation of causes i see not , when judgment is not usually given but of things controverted . but he seemeth to distinguish between matters of faith and other church-affairs . but , to judge what is an idol , what is idolatry , does it not pertain to faith ? queen elizabeth , and her brother king edward , preferred the reformation above papism : not by an ignorant zeal , i suppose , but with good judgment . now , the contention between the papists and the reformed is concerning articles of faith. the king , whose words are alledged , as removing from himself the judgment about articles of faith , did he not hear at hampton court , the bishops on the one side , the puritans on the other ? as arbiter , as judge ? when the conference was not only of church government , but of predestination , and assurance of salvation . did he not pronounce what seemed to him right ? what is it then , that he putteth from himself ? that authority , which the pope claimeth , who makes himself a judge infallible , to be believ'd on his own word , without the scriptures . this right certainly is due neither to king nor council . for , neither may a council be believ'd for it self , but for the testimony of scripture on which it relies : because true faith of things divine cannot be had but by divine authority . this sense of the king , the king himself shall i say , or molinaeus best of all explains in his book against cardinal perron , saying , the emperors never ascribed to themselves absolute judgment and infallible concerning doctrin ; but that they took knowledge of the decisions of councils , and not of discipline alone , he there both confesses and proves ; adding , that the emperors examin'd , whether nothing was decreed , in the assembly of bishops , repugnant to former councils : and that , unless this be lawful for a king , the king will be nothing else but lictor ecclesiasticorum . hence it appears sufficiently , that the kings judgment is bound to the word of god , but may be instructed and led by the bishops ; yet not so , but that he ought to make use of his own judgment . and reason exacts as much . for no action is good , but which proceeds from the judgment of the doer ; and the king , as king , his office is to cherish true doctrine by his laws , and to suppress the contrary . he ought therefore to have judgment also of the doctrine . nor is here any more attributed to a king than to a private man. for private men , for themselves , by the word of god , judge of articles of faith : but the effects differ , in as much as a king can do more than a private person : as also the judgment of a father of a family , who is chief in a great house , is more largly extended than his , who is the poor inhabitant of a cottage . to that censure , where they are called flatterers who moved this question in holland , 't were easy to return one as sharp , that they are justly suspected of affecting a new papacy , who so much decline the judgment of the magistrate . what follows , that it might more easily be suffered that the magistrates should judge of controversies in religion , if our country were sure to have such magistrates as it hath now , i cannot fully approve , knowing , theses ought not to be changed as the times change : nor is any thing , because expedient , the more or less true . herein also he is mistaken , when he opposeth a few magistrates to a great assembly of pastors : for with us the government is not in the hand of fewer persons then they who are wont to meet in synods ; who , if they be not as skilful in theological points as the pastors are ( though he that thinks so knows not what many of our pastors be , but grant this ) surely they are , for the keeping of peace and tranquillity much better affected , than they that are the preachers of peace . for , so much as skill conduceth unto judgment , no less doth study of parties hinder it . we do not speak this , that judgments of synods should be omitted . no verily : for they are of very great use . but for a king to be so tyed up with them , that against his own conscience he ought to follow the synodical decrees , i cannot consent to this . and these matters are under dispute among us : but in germany and other places the princes do openly exercise this right , not one of the pastors contradicting . i must now make an end : for if i would cast into paper whatsoever comes into my mind about this argument , i should be not sparing of my own time , and prodigal of yours . this only i protest to you in conclusion , that concerning predestination of grace , free will , and other questions of this kind , i had rather hear the judgments of other men than declare my own ; but of magistrates i have here said nothing , whereof i am not very certain . . the decease of grotius doctor quistorpius in his letter dated at rostoch . anno . the next day after his entrance into this city ( aug. . ) he sent for me about nine at night . i came , and found him drawing nigh to death . i saluted him and said : oh , that i had been so happy , as to have conferred with you safely arrived ! thus it hath pleased god , said he . i exhort him to prepare himself for a blessed departure , to confess himself a sinner , to be sorry for his sins , and with the publican beg for mercy . i , saith he , am that publican . then proceeding , i refer him to christ , without whom is no salvation . he adds , in christ alone is all my hope reposed . i rehearsed aloud the usual form of prayer , heer jesu , &c. he with closed hands , and an humble voice said after me . at the end , i asked whether he understood me . he replied , i understand you well . i go on , minding him of such scriptures as are wont to be suggested at the hour of death , and ask , if he understands me . he answers , i hear your voice , but hardly understand what you say . having said this , he was silent , and a little after expried , at the point of twelve . let him rest in peace . the end. notes, typically marginal, from the original text notes for div a -e ad bonis . i. . epist . de gra . and lib. arbis . c. . de fide ad pet. ad obj . vinc. resp . . ad oan . gal. . i. sent. sup . cit . c. . de fide . . the kernell of christianity containing a short, yet full summe of our communion with christ. by francis peck mr of arts, minister of the word and pastor at hartford. imprimatur iohn downame. peck, francis, d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing p ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing p estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the kernell of christianity containing a short, yet full summe of our communion with christ. by francis peck mr of arts, minister of the word and pastor at hartford. imprimatur iohn downame. peck, francis, d. . [ ], p. printed by g.m. for iohn bellamy, at the signe of the three golden-lyons near the royall-exchange, london : . reproduction of the original in the bodleian library. eng jesus christ -- devotional literature -- early works to . christianity -- early works to . a r (wing p ). civilwar no the kernell of christianity: containing a short, yet full summe of our communion with christ. by francis peck mr of arts, minister of the wo peck, francis a this text has no known defects that were recorded as gap elements at the time of transcription. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - tcp staff (michigan) text and markup reviewed and edited - pfs batch review (qc) and xml conversion the kernell of christianity : containing a short , yet fvll summe of our communion with christ . by francis peck mr of arts , minister of the word and pastor at hartford . imprimatur iohn downam . london , printed by g. m. for iohn bellamy , at the signe of the three golden-lyons near the royall-exchange , . the kernell of christianity . what is every one bound to know that looks to be saved ? a. two things . . something concerning god . . something concerning man . q. what ought you to know and beleeve concerning god ? a. that there is own most glorious god . deut. . . exod. . . q. how doth it appear that god is so glorious ? a. in four particulars . . in his essence , which is incomprehensible . . in his attributes , which are those divine perfections whereby he makes himself known to us , which attributes are not qualities in god , but nature . gods justice is god himself , and gods power is god himself , &c. . in his persons , which are three . . the father begetting . . the sonne begotten . . the holy ghost proceeding . . the father . the sonne . the holy ghost is glorious in regard of election . redemption . application . . the father . the sonne . the holy ghost is glorious in choosing the house . purchasing the house . dwelling in the house . that is in the heart of a poor sinner . . in his works . q. what are those ? a. . his decrees of election . reprobation . . his works of creation . providence . q. what ought you to know and beleeve concerning his work of creation ? a. that this one glorious god made all things of nothing in six dayes in excellent order and very good . heb. . . exod. . . gen. . . q. what ought you to know and beleeve concerning the work of providence ? a. that this one glorious god , wisely ordereth , governeth , and disposeth of all things , even to the least circumstance , mat. . . &c. and . , . q. what ought you to know and beleeve concerning man ? a. these six things following : . what was the glorious , and happy condition of man by creation . . what that miserable , and lamentable estate is , that man is now fallen into . . what jesus christ is , the onely means of deliverance out of this estate . . what faith is , the only means of applying christ , and how it is wrought in the soul . . what that happy estate is , that every man that is in christ by faith , is brought unto . . what kinde of thankfulnesse , and life it is , that god requires of all them that be in this estate by christ . q what are you to know concerning the glorious condition of man by creation ? a. god created all man-kind in his own image . q. wherein did the image of god consist ? a. in perfect knowledge , righteousnesse and holinesse . col. . . ephes. . . q. man being created in a most happy condition , wherein did his happinesse consist ? a. in two things espycially : . his understanding was full of divine knowledge of the whole minde of god . . his will and affections were fully conformable to gods will . q. wherein did mans happinesse further consist ? a. in five things : . he was in favour with god . . he had familiar communion with god . . he felt unspeakable joy arising from this communion . . he had dominion over all inferior creatures . . he was immortall , and should never have tasted of death , if he had not fallen by sinne . q. doth this any way concern us ? a. yes ; his estate was ours in him ; we being then in his loyns . q. what learn you by this ? a. three things : . to lament and bewaile the losse of this condition by sinne . . that i ought to labour to get this image of god repaired in me . . that i ought not to be ashamed of holynesse , nor to content my self with some small measures of it , much lesse to hate it , as profane persons and dissembling hypocrites doe . q. what is that miserable and lamentable estate that man is now fallen into ? a. his misery now appears in four things . . in his birth : he is borne dead in sinne and so void of all good , and full of all evil , and so a child of wrath . ephes. . , , , . rom. . . . in his life : whatsoever he doth is sinne in gods sight . tit. . . god and all creatures are his enemies . psal. . . iob . . he remains abondslave of satan till god convert him . act. . . and hangs by the twine-thred of life every moment ready to drop into hell . . in his death : then comes an end of all his hopes , and pleasures , and the beginning of all his woes and sorrowes . . after death : first comes his particular judgement . heb. . . after this followes his generall judgement , when that terrible sentence , . and the . ver. shall be pressed upon him . after this followes the execution , wherein the vialls of gods fierce wrath are powred out upon his soul and body , which fire shall never be quenched . q. wherein doth the aggraration of this wofull estate of man by nature appear ? a. in three particulars : . he knowes not his misery . rev. . . . he is not affected with it , though he should know it . rom. . . . he is unable of himself to come out of it , though he should both know it , and be affected with it . rom. . . q. what learn you from hence ? a. i learn that gods wrath against sinne , and sinnefull man ( remaining in this condition ) is very great . q. how great is it ? a. so great that nothing ( without christ ) but eternall death of body and soul in the cverlasting torments of hell can satisfie gods just displeasure . gal. . . q. is it best now to see your miserable condition by nature , and to feel this wrath of god , and mourn under it while there is hope , and means to come out of it , or to stay till the gate of grace be shut , and god snatches the soul from all hope , and means by death ? a. it 's farre better to see it , and to mourn under it now . q. how , and why must a man see and feel himself under this wrath and misery ? a. . every man must see that he is under gods wrath for the present , else he will never seek to christ to bear it for him . . man must see what this fearfull wrath of god is , that is now piled against him ; else he will never prize christ to deliver him out of it . . all men must see that this wrath is ready to light on them every moment in the full measure of it ; else they will deferre their returne till hereafter . . a man must see he is bound hand and foot in the chains of his sinnes , and cannot come from under them , nor lay hold of christ to help him out of them ; else he will presume he hath received christ when he hath not , q. what is to be known of every one concerning iesus christ , the only means of deliverance out of this estate ? a. these four things : . what his person is , namely , both god and man united into one person which is , jesus christ . . what his love is towards man , namely past understanding . ephes. . , . . what his offices are , which are these three . . his priestly office , whereby he offered himself for his church . heb. . . . his propheticall office , whereby he teacheth his church . act. . . . his kingly office , whereby he rules his church . psal. . . . how he delivers those , whom he purposeth to save , namely by being made sinne , and curse and righteousnesse for them . cor. . . gal. . . cor. . . q. what learn you from hence ? a. i learn that all my sinnefull duties , no nor my death , cannot pacifie gods wrath , and deliver me from it : it is done only by the perfect righteousnes and death of jesus christ . q. how may we come to get this christ to doe all for us ? a. by receiving him by faith . ioh. . . q. when may a man without presumption receive christ as his own ? a. . when the poor soul is so weary , and heavy laden with the apprehension of sinne , and wrath that it cannot live without christ . mat. . , . . when the poor sinner is so out of love with himself , that he is content to part with all sinne for christ . isa. . . . when the poor sinner receives christ to that end that god the father offers him , namely to be his priest , prophet , and king . q. how may a man come to receive christ ? can man create faith in himself to receive him , or must the lord by an infinite almighty power work it in him ? a. the lord must create faith in him by his almighty power . ephes. . . q. what is to be known concerning faith , the only means of applying christ ? a. two things . what faith is . . how it is wrought in the soul . q. what is faith ? a. it is a speciall grace of god , whereby an humbled sinner feeling himself unable to beleeve , is drawn , and so comes by the help of gods spirit to christ for all good , and so rests upon him . mat. . . iob . , . phil. . , , . q. how doth the lord work this faith in the soul by his mighty power , and how comes the soul to know it is wrought ? a. by these nine steps : . the lord gives the soul a listning eare to the word preached , as if god himself were speaking to it . . the lord makes the soul to understand the word . mat. . . . the lord savingly wounds the soul , with the sence and apprehension of his lost estate ; having understood it . act. . . . then the lord makes the soul poor in spirit , ready to dye for want of grace , and christ . mat. . . act. . . . the lord reveals unto the soul the freenes of his grace and mercy in christ , and then brings the soul to ponder on this mercy , from whence ariseth hope of help , joh. . . hereupon hope comes and waits on christ for it , seeing now it is possible that an unworthy sinnefull , lost creature may have it . joel . . jonah . . . the lord reveals the riches of his mercy in christ , whereby the soul hungers after it , ephes. . . mat. . . and is not quiet without it , hence the desires , and longs , and beggs for it , with unutterable groans , seeing and knowing ( with the prodigall ) that there is enough in his fathers house . luk. . rom . . . then the lord reveals the worth and excellency of his mercy in christ , and hereby makes the soul to love it . ephes. . . hence love to this mercy comes secretly , and contents it self with it ; hereupon the soul promiseth , if it may but have this mercy in the lord jesus to pity it , and receive it ; it will everlastingly own it , and admire the lord for it , lam. . . . the lord reveals the sweetnesse of his mercy in the lord jesus , and hereby gives the soul a satisfying taste of it , psal. . . and hence the will comes and is perswaded with joy to leave it self for ever upon it , here to live , or here to die . psal. . . . the soul being thus come up to christ ; the lord doth at last reveal the property of mercy to him , ( thus beleeving ) whereby the soul is now assured and perswaded that neither height , nor depth shall separate him from gods love in christ . rom. . , . q. what is that happy condition that every one doth enjoy , who are thus in christ by faith ? a. it consists in two things : . vnion with christ . . the benefits which the soul doth injoy hereby . q. what is vnion with christ ? a. it is that whereby the spirit makes the soul one with christ , and christ all to it . cor. . . col. . . q. what benefits doth the soul immediatly enjoy by vnion with christ ? a. these four . justification . . reconciliation . . adoption . . regeneration . q. what is iustification . a. it is a gracious act of god the father , whereby he imputing the sinnes of a beleever to christ , and christs righteousnesse to him , he accounts him guiltlesse , and just before him . rom. . . . . . . . cor. . . ephes. . . col. . . psal. . , . q. what is reconciliation ? a. it is a most gracious act of god the father offended , whereby he receives into his favour a justified sinner . cor. . , . col. . . q. what is adoption ? a. a gracious act of god the father , whereby he accounts a reconciled sinner his sonne and so makes him coheire with christ . gal. . , . q. what is regeneration ? a. it is a gracious act of god in the heart of his sonnes , whereby in uniting them unto christ , he infuseth a most glorious life into them . ephes. . . and . . q. what followes a beleevers vnion with christ ? a. two things . . coalition , or growing up with christ . . glorification . q. by what means or wherein doth a beleeving soul grow up with christ ? a. by increase of faith and sanctification . q. wherein doth sanctification consist ? . in mortification , or dying daily to sinne . . in vivification , or living daily to christ . rom . , , . rom. . . q. how are faith and sanctification confirmed and increased ? a. by the same means that they are begun by , and also by receiving of the sacraments . q. how many sacraments be there ? a. two . baptisme which confirms our regeneration , or new birth . . the lords supper , which signifies and seals our groath in christ . q. what is a beleevers glorification ? a. when death hath swallowed the bodies of gods faithfull servants , their blessed souls are taken up to christ , and swallowed up in glory which never shall have an end . thes. . . q. what kinde of thankefulnesse and life is that which god requires of all them that be in this estate by iesus christ ? a. the lord requires of them to answer his infinite love with their love again , to the praise of iesus christ , testified by obedience to the morral law , observing it ( though not as a covenant of works , yet ) as a rule of life , according to his will . ioh. . . q. what is this called ? a. serving of god . luk. . , . q. how must this be performed ? a. . without slavish fear . . with love . . in holinesse and righteousnesse in all things . . all this must be done before him , or in his sight . . and lastly , this must be done constantly all the dayes of their life , in all places , at all times , in all estates and conditions . finis . some queries proposed, to the monethly meeting of the quakers at aberdeen; the sixth day of june, . by robert sandilands with their answers thereto; together with some remarks thereupon. published by authority. to which is prefixed a letter from george keith, sent to the quakers in aberdeen, containing a very serious and christian expostulation with his old friends, &c. sandilands, robert. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) some queries proposed, to the monethly meeting of the quakers at aberdeen; the sixth day of june, . by robert sandilands with their answers thereto; together with some remarks thereupon. published by authority. to which is prefixed a letter from george keith, sent to the quakers in aberdeen, containing a very serious and christian expostulation with his old friends, &c. sandilands, robert. keith, george, ?- . aut [ ], p. printed by iohn forbes, printer to the city and university, aberdeen : [ ] publication date from wing. 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should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -- early works to . quakers -- scotland -- early works to . christianity -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion some queries proposed , to the monethly meeting of the quakers at aberdeen ; the sixth day of june , . by robert sandilands : with their answers thereto ; together with some remarks thereupon . published by authority . to which is prefixed a letter from george keith , sent to the quakers in aberdeen , containing a very serious and christian expostulation with his old friends , &c. gal. . . am i therefore become your enemy , because i tell you the truth . aberdeen , printed by iohn forbes , printer to the city and university . to the right honourable thomas mitchel , lord provost . bailies . alexander ragg , alexander forbes , alexander ker , alexander paton , iohn leslie , dean of gild , william crowden , thesaurer . and to the rest of the honourable council of the city of aberdeen . right honourable , the hereditary tyes i am under to the city of aberdeen , ( of which my father was recorder several years ) wherein many of my friends live , and some whereof have been honoured with the most eminent posts in the magistracy , and of which i my self am a native and burger , are so strong , that they need no new motives to raise and preserve in me , the greatest honour , and the most sincere love for the place : and ye who are the present worthy governours hereof , have surpriz'd me with such new favours and personal obligations , since my last return to your city , that nothing but a publick acknowledgment , can secure me against the reproach of ingratitude . those shelves on which , i and many well designing , but seduced christians had shipwrack'd the true faith , could not be sufficiently guarded against , nor those who are already fallen into fatal delusions recovered and restored , otherwayes , then by exposing to the impartial view of the world , the gross and vile errours , that ly couched under the mask of divine illuminations , and the palpable contradictions that are maintained by different parties of that society , which pretends to be guided and influenced in every point , by the unerring spirit of infinite wisdom . and as love to christianity and charity to the souls of others , has induced me first to propose , and then to publish the following queries and remarks , so i cannot in justice conceal your forwardness and zeal , to countenance and encourage me in vindication of the truth , and to allow what ever might be of use to me , in defence of the truth , which i have endeavoured to doe , with the greatest simplicity . and that god may strengthen you and raise up others , to be valiant for truth and holiness , shall ever be the hearty prayer of , right honourable , your most obliged and obedient servant , robert sandilands . to the christian reader . seeing , it hath graciously pleased almighty god , in his infinite mercy , to discover to me as well as many more in england , ( who for sometime had lived in communion with the people called quakers ) those many gross errours , that were maintained in print , by their chief teachers ; which nevertheless , i my self never owned , but alwayes sincerely believed the most necessary fundamental truths of christianity , profest in common by all protestants ; though i must confess i was so far misled , as to believe that more stress was to be laid on the light within , then on faith in an outward crucified jesus ; &c. i therefore judged my self bound in conscience , not only to separat from them , but also to return to this my native countrey , where i first joined with them , and there give a publick testimony to the truth , and endeavour in the strength of the lord , to satisfie my old friends and relations , that as i erred through ignorance and unbelief , never knowing nor being any way perswaded , till of late that such gross errours were owned by them , which if i had in the least suspected , i think i should never have been prevailed with to have joined with them : so i hope , that the quakers both here and else where ( who are sincere and honest hearted ) when they are made sensible of and discover the same ( which they may doe , by impartially searching , as i have done their own authentick writtings ) shall be of one mind with me , and with me also obtain mercy , so as to have reason to magnifie the infinite goodness and love of god in christ jesus our lord ; of this i conceive the more hopes , since i got the answers of the principal quakers , of the last monethly meeting at aberdeen , given to some queries proposed by me at that meeting , both which , together with some remarks on their said answers are here printed by authority of the magistrats of aberdeen , and at the desire of some of them , as well as the intreaty of my friends in this place , i have been induced to make a short narrative of what passed before the giving , in or answering the said queries . soon after my arrival at aberdeen , i had occasion to meet with some of the quakers , whom i discoursed , and more particularly a. jaffray their chief teacher in this place , and in our conferences together , i mention'd some gross passages in w. penn's books &c. but he being dissatisfied , proposed that himself and i , with some friends of each side should meet , and after these books were produced , it might be seen , whether such palpable and gross errours were vouched in them yea or not . having so soon as possible i could , got some of them , i wrot to the said a. j. desiring to know , when we should meet , in answer to which he sent me a very passionat and indiscreet letter , intirely declining the meeting ( though he himself first proposed the same ) and therein acquainted me if i had any thing to say against them , i should give it , in write or print : i therefore went to their monethly meeting , where alexander forbes of craigie and alexander patton of kinnaldie ( bailies in aberdeen ) with a great many more persons of good note were present , and there , after some short discourse , i read the queries ( as they are here printed ) of which i left a signed copie with the quakers , and gave another to bailie paton ; to which after some time i at length obtained the answers , which i have hereafter subjoined . and that it may appear how groundlesly they lay claim to the immediat and infallible illuminations of the spirit of god , which is in all times , places and persons , the same without contradiction or variation ; i have annexed some quotations out of their most approved writters , which most plainly contradict the doctrine now seemingly owned by a. j. and his friends . these passages i have here adduced are not to be looked upon , as the opinions of private authors among the quakers , but as the doctrine and principles maintained by the whole body of that people in england ; for their books are not allowed to be printed or re-printed , till first they are approved off , by the second days meeting at london , and all such books so approved off , are by an order among them , transmitted to other monethly or quarterly meetings &c. and there is none that i have made use of , have ever been rejected or publickly disapproved by them , ( so far as i know . ) one thing more i must say , which is , that as it is well known to divers in this place , that no outward prospect ever mov'd me to leave the protestant religion and join with the quakers , so i can say in the sight of almighty god , and in the sincerity of my heart , that no worldly interest induced me , now to leave their communion , but plain conviction and full perswasion of those many gross and pernicious heresies which were very clearly discovered to me in their writtings . and as i am convinced , that many sober and serious persons among them , do not believe or somuch as imagine that such unchristian doctrines were ever broached or mantained by their chief ieachers , so i heartily pray that the lord would enlighten their minds that they may both discover and acknowledge their errours and abhore them as much as i do . george keith's letter . my old friends , andrew jaffray , iohn robertson , robert gordon , iohn forbes of achortes , &c. having the occasion of the bearer , i thought fit to send you my fourth narrative , and another late book of mine called the deism of william penn , &c : which i desire you to read impartially and without prejudice . i hope ye will not be so strait as not to read them , for as ever i could and did very freely read the books of any against me , so i still can , and do readily read them . the said narrative as to the truth of the quotations , is attested by men of credit , and beside i suppose , many of the books that i have quoted in the same , ye may have by you , and some others ye may easily procure , whereby to find whether my quotations be true and just , and if you find them so to be , i hope you will calmly and seriously consider them , and compare them with the holy scriptures , which i beseech you more diligently to search , with earnest prayer to god almigty , that he would give you a good understanding , by his divine illumination , by which you will see that the chief teachers of the quakers ( whom both ye and i have in our ignorance owned for true teachers ) have taught very false doctrines , contradicting the holy scriptures ; in diverse of the great fundamentals of christianity . i shall not here expostulat with you , for your unkindness to me , uncharitableness and rash judgement against me in your letters and papers , sent up here to london against me some yeasr ago . but my prayer is to god , both for you and others thereaway , that he may give you a better understanding , and make you more charitable in judgement , both to me and others , and more humble in your own conceits . i freely own with sorrow and deep repentance that i have been injurious to you and others thereaway , not in any wordly matter , but while i was with you , and in my ignorant zeal , thinking that i did god good service , that i was any wayes instrumental to mislead and misinform you , and turn you out of the way in any of the least principle or practice of christian religion . for this i acknowledge that i am a great debtor to you , and would willingly make restitution and be at as great and greater pains to undeceive you , and bring you out of the mire , as ever i was to lead you into it , but if you refuse my offer , god ( i doubt not ) will forgive me , and not lay it to my charge , and the sin will ly at your door . i hope i can say as paul said , i have obtained mercy because i did it ignorantly . the main things wherein i charge my self to have misinformed you , and any others , either by my words or books , are , in leading you into great unchatitablene●s towards all other protestant societies , and into too high an esteem of the people called quakers , and their leaders and teachers and way of practice in diverse things , both religious and civil , and more especially to the rejecting of the holy institutions of our blessed lord , of baptism and the supper , and setting up humane institutions in room of them , as george fox his orders of womens meetings and government in church affairs , the condemning all other protestant teachers , ( though more sound in faith , and of more religious practices ) and professors of christianity , as priests of baal , and worshippers of baal , crying out against their congregations for their mixtures : whereas alas , there has been all along a greater mixture among the people called quakers , both as to unsoundness of doctrine and practices . ye your selves know how little god is worshipped with prayer and thanksgiving in the families of the quakers generally , ( very few excepted ) excusing all by pretence of mental and inward prayer , and want of divine motions to carry them forth in external acts of worship . so that to my certain knowledge ( possibly to yours also ) too many high pretenders to spirituality , among the people called quakers , who are masters of families and have wives and children and servants , yet rarely bow their bodily knees to god in their families . and set-times of prayer and thanksgiving , either for the closet or family worship have been generally laid aside . these are the chief things for which i have blamed my self , in being instrumental in former times to have misinformed you though i think all along , i was generally more charitable in judgement towards many others of other societies then many were , or now are among the people called quakers . but it 's a great comfort to me that upon a strict examination of my former perswasions and principles , as extant in my former books ( for which i think i can appeal to you ) as well as what i have declared among you , i was never guilty of that horrid unbelief and antichristian errors and heresies , contradicting the chief fundamentals of christianity , that i have found the chief english teachers among the quakers guilty of . i desire to bless god my preserver , who all along hath preserved me sound in the faith , as touching all the twelve ▪ articles of that called the apostles-creed , the god head and man hood of our blessed lord jesus christ , his person and offices . for which i desire you to read and consider the answer given by me and my dear and worthy friend alexander jaffray , ( now with god ) to the thirty questions sent to him by bishop scougal , if that worthy man had lived to this day in the body , i question not but he would have been a strength to me in my opposition , to those vile errors held by the english leaders among the quakers . viz. g. f. g. w. f. b. and many others . i hoped also that ye had been better principled against these vile errors , and that in good measure by means of my labour among you. so that it was no small surprise to me , to find you join in a combination against me , with my adversaries here as you know , ye and your friends generally did , soon after my arrival into england from america . your pretence then was that ye could not believe , that friends either in america or england , were guilty of the errors i had charged them with , but if you will give your selves the liberty to read my late books , and particularly the two , i now send you , i hope ye will be convinced of the truth of my charge , as diverse hereaway both in city and country , through the mercy of god are so convinced , but i fear that some among you are too deeply guilty of some of the same errors . and if ye in particular are not , how can ye in conscience , own them to be your christian brethren , whom i have proved so evidently guilty of them , as particularly the chief teachers among the quakers hereaway , some living and some deceased . and i earnestly request you to distinguish betwixt any good things , either in doctrine or practice ; which ye have seen or observed in me , and whatever was contrary thereunto , so as to cleave unto the former and only reject the latter . what honesty or sobriety and christian practice ye ever saw in me , i hope to persevere in it and increase in the same , and i desire you to do the like ; but reject your errors , your uncharitableness of judgement towards others , your spiritual pride , and over high esteem of your selves . believe not every spirit either in your selves or others , but try the spirits , and bring all doctrines and practices , to the test of the holy scriptures , and pray god , to give you that true light and discerning , to help you to make an impartial examination . it hath been a great default generally among the people called quakers , and remains among them too much to countenance ignorant persons , if they pretend to the spirits teachings and motions to preach and pray , and travel from place to place as teachers of others , when yet they want to be taught the first principles of christianity , and it s to be feared ye have such ignorant teachers among you . i am sure i remember when some of you used to blame it in my hearing , and as i desire you to make a distinction betwixt what is right and wrong , in any of my former doctrines or practices , ( i hope none of you could ever charge me with any immorrality or scandalous conversation when among you , but that if i wanted an attestation to that , i think ye would do me that justice to give me an ample testimony ) so i would have you to know , that i continue grounded and firmly perswaded as to that most necessary and excellent doctrine of gods inward teachings , by his holy spirit light and grace , and his gracious operations and assistances to enable us , and all good christians to perform every acceptable service to him . and whatever ye or any others , may or doe judge of me , i bless my gracious god , that i feel my self a living member of christ's body , by partaking daily of the life and living vertue of the head , jesus christ our lord , and a living branch upon that living vine , and my care is and ever i hope shall be , to abide in him , which i bless god for , i find by true experience , that i can remain and abide such , and yet be reformed in many things in my judgement , and diverse practices , from what i formerly was . it hath been a great mistake in us , to think that we could not be more holy , or soholy as we think we are , or were , without being so excessivly uncharitable towards others , and so contrary to them in our perswasions and practices , when as many of their perswasions and practices were better then ours , and others of them more inoffensive . i hope ye will excuse my writing thus largely unto you , for it is in true love and good will , however you receive it , and as i have said i do not expostulat with you , for your injuring me , for i have more injured you ( though not by any immorality , ) but by being instrumental to have in any wayes misinformed you . i pray god forgive you and me , i remain your truly wel-wishing friend , george keith . london th d moneth , . to andrew jaffray , john robertson , alexander gellie , john forbes , robert gordon , john glennic ; and the rest of the monthly meeting of the people called quakers at aberdeen . something of weighty importance , modestly proposed to your serious consideration . friends , forasmuch , as there hath been , and is some just cause given , to apprehend , that many among the people called quakers , have not a found faith , touching diverse great and weighty doctrines , and principles of the christian religion ; plainly delivered in the holy scriptures : for both mine and others satisfaction , and also for your own vindication , if so be ( which i should be truly glade of , and rejoice in ) that ye manifest your selves to be really innocent and clear of those gross errors and heresies , which the chief english teachers , among the quakers have been and are still charged guilty of , and upon which account , only i have in good conscience been concerned to leave communion with them : not finding that they have in the least as yet cleared themselves of the same , which they can never well do , without a publick and ingenuous retractation of those many unwarrantable and unsound passages in their books . you are therefore earnestly desired , and requested to give your plain and candid answer in writing to these following queries . querie . whether the holy scriptures containing the old and new testament called the bible in their plain and literal meaning ? or the light within , be the certain fixed and standing rule , whereby to judge and determine matters of contraversie as to religion ? here followers the quakers answer . ans . we believe , that the holy scriptures , containing the old and new testament ( called the bible ) as having come from the spirit of god , and being written by men divinly inspired , ( which we most firmly believe they were ) when they are opened and explained by the same spirit of god which gave them forth , ( they being of no private interpretation , pet. . and . ) are an infallible rule of faith and life , unto all to whom god hath in his providence been pleased to communicat them , for they being the things of god cannot be understood , but by the spirit of god , cor. . . remark , this answer to the q. being in all appearance sound and orthodox , ( if they have no secret reserved meaning ) and agreeable to the sense of all sound protestants , i am heartily glade , that they have deserted the unsound and hetrodox doctrine , that some of their principal teachers , both in scotland and england have vouched in their writtings , in relation to the holy scriptures being the rule of faith , and therefore the reader may be pleased to compare this their answer with what robert barclay says ( tho i confess that he and g. k. were the soundest and m●st orthodox writters among the quakers ) in his explanation of his d proposition among his theses theologicae . the principal rule ( saith he ) of christians under the gospel , is not an outward letter nor law outwardly written and delivered , but an inward spiritual law ingraven in the heart , the law of the spirit of life , the word that is nigh in the heart , and in the mouth , but the letter of the scripture is outward of it self a dead thing , a meer declaration of good things , but not the things themselves ; therefore it , nor is , nor can be the chief or principal rule of christians . but least any should mistake him and think that tho he owned them not to be the principal rule , yet at least he acknowledged them to be a rule , he immediatly adds § that which is given to christians for a rule and guide , must needs be so full , as it may clearly and distinctly guide and order them in all things and occurrences , that may fall out . but the scriptures are not such ( as he instanceth in several particulars ) therefore the scriptures cannot be a rule to them . and as they are not a rule , so nor the rule , ( as he sayeth in another place ) as for christ and his apostles , using the scriptures for convincing of their opposers , so do we , and yet this proves not that either he or we judge them to be the rule whereby to try all things and spirits &c. the reader may plainly observe the great inconsistency betwixt what r. b. says and what andrew jaffray and his friends say ; they affirm the scriptures to be an rule , an infallible rule , and an infallible rule of faith and life , in which they are very orthodox , and i must in charity believe that in so farr are our modern quakers reformed , and very justly laid aside their former doctrine . which is yet more plainly and explicitly delivered by william penn in his appendix to the christian quaker , for after endeavouring to prove that the scriptures were never the general rule , he at last by way of objection says . but is not the scripture the rule of our day , he answers if the rule , then the general rule for whatsoever is the rule of faith and life excludeth all other from being general , they being but particular in respect of it self , therefore not the rule of faith and life , but besides , their not being general , i have several reasons to o●ter , and he brings no less then nine or ten reasons , why they cannot be the rule of faith and life . see george keith's book called the deism of william penn , &c. wherein there is a full examination and confutation of william penns discourse of the general rule of faith and practice , and judge of contraversie , printed anno . observe also , what is said in one of their books , called the quakers refuge , p. . whether the first penman of the scriptures , was moses or hermes , or whether both these are one ? or whether there are not many words , contained in the scriptures , which were not spoken by inspiration of the holy spirit . and in a book , called truths defence , by g. f. and r. h. p. d . you may as well condemn the scriptures , to the fire as our queries . q. . whether the light within , be sufficient of it self , to salvation , without any thing else ? a. unto such , as are under a moral impossibility , of coming to the knowledge of the incarnation , life , miracles , crucifiction , death , resurrection and ascension of our lord jesus ' christ , the light wherewith he inlighteneth every man , coming into the world , is sufficient to salvation , ioh. . . tit. . . but where the outward knowledge of the scriptures is attainable , or the outward history of our saviour , it is altogether damnable not to believe the same . r. this answer to the second querie , is in my opinion no answer at all , but a down right shifting the question , which hath no respect to such , as are under a moral impossibility , of knowing the life , death , miracles , &c. of our blessed lord jesus christ , but to such , as have the means of knowing them , and tho to such it be certainly damnable , not to believe them , yet that tells us not , whither the light within , be of its self sufficient to salvation , without any thing else yea or not , and therefore , i must again intreat , that they may be pleased , candidly , and sincerely , to give a plain and direct answer to the querie ? and this i have the more reason to demand , because robert barclay of urie , at the first giving in of their answers , being ●ressed to declare , whether to such as have the means of knowing the life , death , miracles , &c. of the holy jesus , the light within , was of it self sufficient to salvation ? he answered negatively that it was not , and carried away the answers to have that insert , as thier answer to the querie , which after all was not done . from whence it appears , that either they are not agreed amongst themselves , about the resolution of this querie , and so shift the answering it : or else , that they are afraid to own the truth plainly , least thereby they contradict their antient friends . and particularly george whitehood , who plainly asserts in his antidote , p. . that the quakers are offended with g. k. for saying , the light within is not sufficient to salvation without something else . the which proposition , seing he blames as false , he must hold the contradictory to be true , that the light within is sufficient to salvation without any thing else . yea g. w. hath granted in his antidote , p. . that christ as outwardly considered , is that something else which g. k. means . and w. p. in his appendix to the christian quakers , plainly affirms , that the belief of the history of christ's birth , death , &c. is none of the absolute necessaries to our salvation . and in his quakerism a new nickname , &c. he saveth , that faith in the history of christ's outward manifestation , is a deadly poyson , these latter ages has been infected with : and he sayes also in his rejoynder to i. fa●do , that christ in the gentiles , is a greater mistery , then christ as he was made manifest in the flesh , it is strange , that should be counted most misterious , which was the introduction to the mistery , and these transactions , counted most difficult , that were by the divine wisdom of god , ordained as so many facil representations , of what was to be accomplished in man , it is to le●en . if not totally exclude the true mistery of godliness , which is christ manifested in his children , their hope of glory . like to this , is his saying in his preface to the collection of robert barclays book ' s. o reader , ( sayeth he ) great is the mistery of godliness , and if the apostle said it of the manifestation , of the son of god in the flesh . if that be a mistery ( and if a mistery , it is not to be spelled out , but by the revelation of the spirit ) how much more , is the work of regeneration a mistery , that is wholly inward and spiritual . q. . whether the holy three , the father , son , and holy ghost , that bear record in heaven , be not threedistinct persons of one substance , power , glory and eternity ? or are they only three manifestations , or operations , and is there not some incommunicable , as well as communicable attributes , belonging to the persons of the holy trinity ? a. we believe according to the scriptures , that there are three , that bare record in heaven , the father , the world , and the holy ghost , and these three are one , joh. . . and we do not find our selves obliged , to express our selves , in other terms than the wisdom of god , saw meet to express that great mistery in the holy scriptures : but we do believe , that there are incommunicable , as well , as communicable attributes , in the said holy three as is witnessed , joh. . . and the word was made flesh , and dwelt among us , which cannot be said of the other two . r. in this answer to the third querie , it is said , there are incommunicable , as well , as communicable attributes , in the holy three &c. and yet g. whitehead , sayeth in his truth defending the quakers . we deny the popish terms of three distinct persons , which you call god the father , god the son , and god the holy ghost , which tends to the dividing god and to the making three god's , and do not you priests , in your divinity , as you call it , affirm that a person is a single , rational , compleat substance , and differing from another , by an incommunicable property ; and art thou so blind , as to think , that there is such a difference in the god head , seing christ is equal with his father , who is a spirit , then what incommunicable property , can he differ in from the father , that is not communicable to the one as well as the other ? and geo fox ( one of the greatest account among them ) in his disputing against c. wade , for saying , that god the father never took upon him , human nature , which ( sayeth he ) in his great mistery is contrary to the scripture . this was the error of the old hereticks , called patripassians , who held that god the father was born of the virgin , suffered , dyed , &c. q. . is not the promised seed of the woman , that should bruise the serpents head , gen. . . the man christ jesus , that was born of the virgin at bethlehem , in the land of iudea . a. we answer affirmatively , it is he and he alone , we never in the least doubted it , what ever malice may suggest without the least ground . r. this answer may be compared , with what w. p. sayes in express words in his christian quaker , p. . one outward thing ( saithhe ) cannot be the propper figure of another , nor is it the way of holy scripture , so to teach , the outward lamb shews forth the inward lamb. the seed of the promise , is an holy and spiritual principle , of light , life and power , that being received into the heart , briuses the serpents head , and because the seed , which cannot be the body , ( viz. that was outwardly born of the virgin ) is christ , as testify the scriptures , the seed is one , that seed christ , and christ god over all blessed for ever . the reader may see , that it s not malice , but that there is too much ground , to suggest the quakers unsoundness as to the foresaid querie . q . that seed of abraham to which the promise was made , that in him all the nations of the earth shall be blessed , according to gen. . . gal. . was it not the man christ jesus who according to the flesh , was the son of abraham , and the son of david , matt. . . a. we answer affirmatively , yea it was he and none else . r. with this orthodox answer , the reader may compare what g. w. sayes , in his truth defending the quakers , it is queried thus , did richard hubberthorn will , in writing that christs coming in the flesh , was but a figure , g. w. answers , could christ have been said to have been transfigured , if his coming in the flesh , had not been a figure . and in his christian quaker , he positively denyes that christ consisted of visible flesh and bones . it is ( saith he ) both unscriptural , and assurd , to assert that jesus christ consisteth of a human body , of flesh and bones , ( how then can he be properly the seed of abraham , and the son of david i distinguish ( sayeth g. w. ) between considing , and having . ( christ had visible flesh and bones , but he did not consist of them , as a man hath a coat or a garment , but he doth not consist of it . ) q. had not this man , a real soul , that was not the godhead , and a real body also , that was not the god-head ? a. we answer affirmatively , yea he had both . r. this answer may be compared with what g. w. sayes , in his appendix to the divinity of christ aganist t. d. as to t. ds telling us of the son of gods incarnation , the creation of his body , and soul , the parts of that nature he subsisted in , ( note , that nature , plainly denotes christ's manhood nature , that t. d. meant , which had a created body and soul ) to this i say , ( sayes g. w. if the body and soul of the son of god , were both created ? doth not this render him a fourth person , again where do the scripture say , that the soul was created ? q is not that outward man who was born of the virgin , and suffered without the gates of jerusalem , properly and truly the son of god , having no immediat father but god. a. we answer affirmatively , and fully believe he is so . r. this answer to the seventh querie , being in all appearance sound and orthodox , and agreeable to the sense of all sound protestants , ( if they have no secret reserved meaning in this and their other orthodox answers ) wherein they dissent , from the unsound doctrine of some of their chief teachers , and therefore the reader may be pleased , to compare this their answer , with what w. p. saves , in his serious apologie : page . viz. but that the outward person that suffered , without the gates of jerusalem , was properly the son of god we utterly deny . ( is not this a plain contradiction to what a. j. &c asserts and also w. p. in his rejoinder , pag say's that outward person that suffered at jerusalem was christ by a m●tonomy , of the thing containing , having the name of the thing contained . q. . is not jesus christ , both god and man , and yet but one christ , so that his godhead is not his manhood , though the nature of his manhood , is most highly , and wonderfully united to his godhead ? a. we answer affirmatively , and fully believe the same . r this answer to the eight querie , the reader may compare it , with what one of their antient teachers , christopher atkinson sayes , in his book called the sword of the lord drawn pag. . your imagined god , beyond the stars , and your carnal christ , is utterly denyed . to say this christ , is god and man in one person , is a lie , and g. w. sayes in his book , called the life and light &c. pag. . as for those expressions , god man , being born of marie , we do not find them in the scriptures , nor do we read , that marie was the mother of god , but in the popes canons , articles , &c. and what nonsense , ( saith he page . ibidem . ) and unscripture language , is this , to tell of god being co-created with the father , or that god hath glory with god , doth not this imply two gods ? and that god had a father ? let the reader judge ? and ( page . ) to tell of the word god , cocreator with the father , is all one as to tell of god , being cocreator with god , if the father be god , and this is to make two gods , two creators , &c. and thus g. w. opposes the godhead of christ , as he doth his manhood in other quotations , he also denyes , the glorious hipostatical union , that it consists of a human and divine nature , or that they are hipostatically one . see his christian quaker , page . . and their book called , a testimony for the true christ , pag. . whereof g. w. is supposed to be the author , they deny the humanity of christ , as humanity signifies the earthly nature of mans body , as coming from humus the ground ; but as humanity signifies meekness , gentleness , mercifulness , as opposite to cruelty , in this last sense , they own christ's humanity , but deny it in the former , which is the true sense of scripture , and of all true christians . and , as they deny the humanity of christ , so they deny divine worship and honour to be given to him , and consequently denyes his divinity , as william shewen a noted writer among them , expresly sayes , in his book called a small treatise concerning evil thoughts , p. . not to jesus the son of abraham , david , and mary , saint or angel , but to god the father , all worship , honour , and glory is to be given . q. . did christ's natural body , which was crucified and was buried , rise again ? and did that body after his resurrection , ascend into heaven ? and is that body now in heaven ? a. we believe , that christ's body , which was crucified and was buried , did rise again ; and did after his resurrection ( being wonderfully glorified ) ascend to heaven , and is now at the right hand of the majesty on high , heb. . . r. this answer , if they have no secret reserved meaning in it , in all appearance seems orthodox , and agreeable to the sense of all sound protestants . but the reader may compare it , with what g. w. sayes , in his nature of christianity ; pag. . what scripture proof ( saith he after his socratical way of writing ) is there that christ subsisteth outwardly , bodily without us , at god's right hand ? and where is god's right hand ? is it visible or invisible ? within us or without us onely ? and is christ a saviour , as an outward bodily existence , or person without us , distinct from god , and on that consideration , to be worshipped as god , yea or nay ? but john whitehead a very eminent and ancient preacher among them , is more explicit , in his postscript to a book called the quakers refuge , p. . i have several times saith he denyed , that christ hath now a body of flesh and bone , circumscript or limited in that heaven which is above , and out of every man on earth ▪ and g. w. in his light and life , pag. . is very plain , where he expresly saith , the quakers see no need , of directing men to the type for the antitype , viz. neither to the outward temple , nor yet to jerusalem , either to jesus christ or his blood , knowing that neither the righteousness of faith doth so direct , rom. . q. is that heaven , into which christ hath ascended , in the true glorified nature of man consisting of soul and body ) without us , or within us only ? and do you own the man christ jesus to be without you , as well as his spirit and light within you ? a we firmly believe that , that heaven , unto which christ hath ascended in the 〈◊〉 glori●●ed nature of man 〈…〉 of soul and body , is without i● : and u● do own the man christ jesus to be without us , as well as his spirit and light within us : rom . heb. . . r. this answer may be compared with what g. f. says in his great mistery p. . there is none have a glory and a heaven but within them . now , if there be no glory nor heaven without us ? then how can christ be ascended into a heaven without us ? and w. p. redicules the locality of both heaven and hell , and sayes in his rejoinder , p. . to deny it , is not very offensive , and that it looks too carnal , indeed mahomitan , viz. to assert it w smith an antient and eminent writter among them , in his catechism , p. . has this question , and is that which is within you , the only foundation , upon which you stand , and the principle of your religion ; answer , that of god within us , is so ; for we know it is christ , and being christ it must needs be onely and principal , for that which is onely admits not of another , and that which is principal , is greatest in being , and thus we know , christ in us to be unto us the onely and the principal . q but do ye hold that this foundation and principle within you is sufficient to eternal life ? a. yes we do so ▪ and g. f. in his great mistery p. says to c. wade , the devil was in thee , and thou sayeth , thou art saved by christ without thee : and g w , sayes in truth defending the quakers p. , that faith in christ without men , is contray to the apolles doctrine . is this to own the man christ jesus to be without us , as a. j &c , asserts they do in their answer . q. . are we justified and cleansed from sin , by the blood of christ that was outwardly shed ? and are we sanctified by that blood meritoriously , as by his spirit , grace and light in us , efficiently ? a. we answer affirmatively . r. with this affirmative answer may be compared r. bs proposition in his a pology p of his works , as many ( sayeth he ) as resit not this light viz. the light within , but reserve the same , it becomes in them a holy , pure and spiritua 〈◊〉 bringing so the holiness , righto●sness 〈◊〉 and all those 〈…〉 fruits which are acceptable to god , by which holy birth , viz , jesus christ formed within us , and working his works in us , as we are sanctified , so 〈…〉 in the ●ight of god according to cor. . . here justification and sanctification are intirely 〈◊〉 to christ the light within , and there is not one word of the outward christ , or his outward blood outwardly shed . let the reader also consider what he delivers as his position in p. viz that since good works as naturally flow from this birth , as heat from fire , therefore are they of absolut necessity to justification , as causa sine qua non , i. e. tho not as the cause for which , yet as that in which we are and without which we cannot be justified . but g. w. is a litle more distinct in his d part of the christian quaker p. . ( where he sayeth ) but what proof hath he from scripture that the sheding of christ's blood was the meritorious cause of justification ? so through that whole d chap. he labours to prove that properly speaking it is by the spirit and light , or christ within , we are justified . and in his antidote p. he affirms , that the blood of his , viz. ( christs outward blood ) as well as the water that came out of his side , had an allegorical and mysterious signification as well as an outward and literal , even of the spiritual blood and water of life , which being compared , with what he says in his light and life p. , in which he plainly denys that the material blood of the sacrifice , was a type of the material blood of christ , for that were to say ( sayeth he ) that material blood was a type of that which was material , this is to give the substance no pre-eminence above the type . so that tho ( as g. k. observes in his narrative p. ) g. w. &c. grant , that a man called christ , was outwardly born , dyed , had his blood shed &c , yet all this was an allegory , and had an allegorical signification , of christ truly and really ( without an allegory ) born within them , crucified and dead within them , his blood shed within them , buried , risen , ascended within them , atonement , reconciliation &c. within them : and seeing they deny the merit and efficacy of christ's death , and blood without , and of what he did and suffered without us , they are justly charged to allegorize it away , that is , to make no other account of it , then of the history of hagar and sarah , and other types , symbols , and allegories of the old testament . w. p. is yet more express speaking of our justification by the righteousness which christ hath fulfilled in his own person for us , he says in his serious appology p. , and indeed this we deny and boldly affirm it , in the name of the lord to be the doctrine of devils , and an arm of the sea of corruption , which does now deluge the whole world. i could quote many more passages , but i refer to these following , g. ws. light and life , p. . . &c. w. batlies coll. p. , . . q. . is it altogether , and wholy , as necessary for us to believe in christ without us , for our eternal salvation , as to believe in his spiritual light within us ? and is not the faith in the man christ , as he dyed for our sins , and rose again , and is at the right hand of god , and maketh intercession for us , according to rom. . . necessary to be preached frequently , as well as his inward appearance , by every true minister of christ ? a. we believe , ( as in our answser to the second query ) that it s altogether necessary , for us to believe in christ without us , for our eternal salvation , where the means of the knowledge thereof can be had : and also that the faith in the man christ jesus , as he dyed for our sins , and rose again , and is at the right hand of god , &c. is necessary to be preached by all true ministers , as they are led thereunto by the spirit of god , and which is frequently practised amongst us , as may be witnessed by such as come to our meetings , according to , cor. . . r. the limitation in this answer is useless , for i speak only of such as have the means , and as to our faith in christ without us , r. bs. sayeth in pag. . of his works and whereas thou sayest , you see the apostles judges the knowledge of christ crucisied to be that one thing necessary , we deny ( sayes r. b. ) that the knowledge of his being outwardly crucified is that one thing necessary , for people must know him in them . and as a confirmation of this , in the second proposition of his apologie , page . ( he sayeth ) which revelation of god by the spirit , whither by outward voices , or appearances , dreams , or inward objective manifestations in the heart , were of old the formal object of their faith , and remains yet so to be , since the object of the saints faith , is the same in all ages , and in consequence to this last part , he sayes pag. . that which now cometh under debait , is what we have asserted in the last place , viz. that the same continueth to be the object of the saints faith to this day , &c. here is not one word of faith in christ without us , but on the contrary , the formal object of the saints faith , in all ages is inward revelations , and the light within . g. f. sayes in his great mystery , p. . the light which every one hath that cometh into the world , is sufficient unto salvation , without the help of any other means or discovery . w. p. sayes , quakerism , a new nickname , pag. . and since they believe that outward appearance , ( i. e. jesus at jerusalem , ) they need not preach what is not to be again . so then by this the birth , life and death , &c. of the holy jesus needs not to be preached , and indeed a great deal of the bible , is to be laid aside and not preached , according to this maxim of w. ps. and w bailie , an antient writer among them sayes , see his goll . p. . and so he taught them to pray , our father , &c. not to look at his person , and to pray to him as a person without them , but bid them pray to the father . then by the same rule , if not pray to him , we are not to believe in him , as a person without us . but the reader may observe , that however orthodox a. j. &c. seems to be in their answer , in affirming that faith in the man christ jesus as he dyed , &c. ( where the meanes of the knowledge thereof can be had &c ) is necessary to be preached by all true ministers , yet it is ( with this proviso , ) as they are led thereunto by the spirit , which clause seems to destroy that obligation , which immediatly before they had acknowledged , for suppose any or all the preachers , among the quakers be indifferent in this matter , and so quite neglect ( as generally they doe ) preaching the necessity of faith in the man christ without us , here is a shift ready , they may plead this for their excuse , and say they are not led thereunto by the spirit of god. q . do you believe that all that were saved in any age of the world , had their sins forgiven them , for the man christ jesus his sake , and on the account of his most holy , and perfect obedience unto death , and that what light and grace , all men ever received from god in former ages , or now receive , or shall her after receive to the worlds end , it is given to men , for the man christ jesus his sake , by his purchase and merits , and continual mediation and intercession ? a. we answer affirmatively and firmly believe it , acts . . r. this answer the reader may be pleased to compare with the quotations in the remarks on the and . answers . q. did not the lord jesus christ by his most perfect obedience and sacrifice of himself , which he offered up unto god , fully satisfy the justice of his father , and so pay the ransom for the sins of mankind ? q. . did christ suffer the punishment due for the sins of fallen man ? and did he make full payment in mans stead , for the debt contracted by sin ? a. to both which last queries we answer , that we believe that the lord jesus christ did freely offer himself an acceptable sacrifice for the sins of mankind , and that the father ( of his great mercy ) accepted of that sacrifice as a sufficient expiation for the sins of the whole world as in these scriptures , pet. . . pet. . . pet. . . john . , , , . verses . r. this answer to the , and . queries may be compared with the th question in g. ws. appendix to the d part of the christian quaker , p. . where it is asked , whether divine justice did propperly and strictly require a full payment and punishment upon christ in mans stead , for all the debt contracted and injury done by fallen man ? to which it is answered , no , christ's sufferings were not of that nature or intent &c. and thereafter he says , p. , and see p , all these scriptures relating to christ's sufferings , as isa . &c. do all intimat god's great kindness and condescention in christ jesus , and his humiliation and deep suffering under the weight and burden of sin , and as by the grace of god , he tasted death for every man , all which fall greatly short , of proving our adversaries charge against him , viz that god poured down his wrath and revenge on his innocent son , for satisfaction to divine justice in mans stead that have done the injury i say all the sciptures alledged by them , can never prove this &c. here we have a positive answer , to the queries , and no shuffling or shifting the matter , as a. j. and his friends do in their answer and w. p. in his rejoinder to io. faldo p. and , justifyeth w. smiths saying christ in us offereth himself a living sacrifice to god for us , by which the wrath of god is appeased to us . and g. w. in his light and life p. . doth also justify the same , but what he sayeth is too large to be here inserted , and therefore i refer the reader to the book it self , and to g. ks. nar. p. . w. p. in his reason against railing , p. . sayes , that if it is our duty to forgive without a satisfaction received , and that god is to forgive us as we forgive others , then is a satisfaction totally excluded . see also his sandy foundation wherein he expresly argueth against christ's satisfaction , and insists largely on it . i have not the book at present by me , so cannot quote exactly any passage out of it . but above all , that which i think is most horrible and blasphemous and undervaluing the sufferings of our blessed lord . e. b. of great esteem among them sayeth in his works p. printed , and which his friends reprinted and approved of : the sufferings ( sayeth he ) of the people of god called quakers in this age , is greater suffering and more unjust then in the dayes of christ , or of the apostles , what was done to christ or the apostles , was chiefly done by a law , and in great part by the due execution of a law , &c. q . do the best works , that any are enabled to perform , even by the assistance of the spirit ; merit pardon of sin and eternal life ? a we answer negatively , we have no merit , all is of free grace and mercy through christ tit. . . r. this answer seems to bespeak a humble and self denyed frame of spirit , and i am very glade to find such come from a. i. &c. but i am sure their friends books are filled with a great deal of self exaltation , and abasing of all others , and too much spiritual pride and boasting of their faithfulness , ( as that by and for which they merited or hoped to attain eternal life ) may be too much observed in most of their preachings , and as an evidence for what i say , let the reader consider what samuel fisher sayeth in his rusticus , &c. p . that because evil works ( saith he ) are the meritorious cause of our condemnation , therefore good works are the meritorious cause of our justification . see also , p. . . ibid. and see also g. ws voice of wisdom p. . q . shall the man christ jesus come again and appear without us to judge the quick and the dead ? a. we answer affirmatively , yea , he shall , according to these scriptures mat. , . acts , . this answer may be compared with what g. w. says in his light and life , p , . but three comings ( saith he ) not onely that in the flesh at jerusalem , and that in the spirit , but also another coming in the flesh yet to be expected , we do not read of , but a d coming without sin unto salvation which in the apostles days was looked for . and in his christ ascended &c , p. . . &c. not only denyeth any personal comming of christ yet to be at the end of the world , but denyeth him to have a personal existance in heaven without the saints and chargeth it to be anthropomorphism and muggletonism . see also w. bailies coll : p. . q. . is there any resurrection of the dead , that all or any of the deceased saints wait for ? and doth the same natural body , that dyeth rise again , or is the resurrection nothing else , but what ye have already or what ye shall have , immediatly after death ? a. we believe that there shall be a resurrection both of the just , and of the unjust , according to the scriptures acts , cor. , . also the same chap. from to verse , and we believe that the resurrection is not already past nor is that which we shall immediatly enter into after death . r. by this answer to this q. a. j. and his friends shift the question intirely , for i know , that verbally they seem to own a resurrection , but that our natural elementary bodies shall rise again they utterly deny and oppose . so g. w. argueth most violently against it in the second part of his christian quaker , p. . . &c. and so doth w. p. in his reasoning against , railing p. , . if the thing ( saith he ) can be the same and notwithstanding changed for shame let us never make so much stur against the doctrin of transubstantiation , for the absurdity of it is rather out down then equalled by this carnal resurrection . and r. hubberthorn sayes , coll. p. these are they that plead for a life in sin , while they are here , and that say that the saints glorified in heaven do yet hope for the resurrection of their bodies &c. see also , w. p. his invalidity of i. f. vindication p. &c. q . whither outward baptism with water , and the outward supper called the lords supper , be not divine institutions and ordinances of our blessed lord jesus christ commanded by him to be continued and practiced to the end of the world ? a. first , as for baptism we believe , that as there is one lord and one faith , so there is one baptism eph. , . which is not the puting away the filth of the flesh , but the answer of a good conscience before god , by the resurrection of jesus christ . pet. , . and this baptism is a pure and spiritual thing , to wit , the baptism of the spirit and fire , by which we are buried with him , rom. . . and puts on christ , gal : , . that being purged and washed from our sins we may walk in newness of life , being risen with him through the faith of the operation of god : collos . . . of which the baptism of john was a figure , whose ministry was to decrease , but christ to increase , iohn . . and who said himself , i indeed baptise you with water to repentance ; but he that cometh after me is mightier then i , whose shoes i am not worthy to bear , he shall baptise you with the holy ghost and with fire . mat. . . here are two baptisms mentioned , whereof certainly johns was the figure , and christs the continuing substance , and though johns was continued or practiced for a season yet paul that great apostle who was not a whit inferiour to the chiefest apostles , cor. . . expresly affirms , that outward baptism was not within his commission from christ , read cor. . . as for the sprinkling of infants called baptism we find neither precept nor practice of it in all the scriptures of truth ; and therefore judge it to be a meer humane tradition . and as for the outward supper , we do believe that the communion of the body and blood of christ is inward and spiritual ( as to the substance ) which is the participation of his flesh and blood by which the inward man is daily nourished in the hearts of those in whom christ dwels ; cor. chap. . . verses john . . of which things the breaking of bread by christ with his disciples was a figure which they even used in the church for a time who had received the substance for the sake of the weak , even as abstaining from things strangled and from blood , the washing on anothers feet , and the anointing the sick with oyl , all which are commanded with no less authoriy and solemnity then the former , and the two last of them , as true outward signs or simbols of inward grace , as the bread and wine , yet , seeing they are but the shaddows of better things , they cease in such as have obtained the substance . acts . . john , ja. , . where these forementioned things are commanded or institute . r. it is indeed to be much lamented , that the whole body of the quakers every where , is too well agreed as to their disowning and contempt , of our blessed saviour's institutions , especially baptism and the lord's supper . but a. j. &c. might have given a shorter answer , for i designed not by these queries , that either they should prove what they hold , or that i should disprove the same . and therefore for a full reply , to what either they have here alledged , or what r. b. and others of the chief english teachers , among the quakers have argued against the continuance and practice of outward water , baptism and the lord's supper . i refer the reader to geo keith's book , called the arguments of the quakers against baptism , &c. wherein they are intirely consuted and fully answered : and which book i do not know , that the quakers have so much as pretended to answer . q lastly , if ye be realy sound and sincere in the faith , of the great fundamental truths , of the christian religion , are ye not then bound in conscience to manifest the same , and that both by disowning and condemning , by a publick testimony , all those gross erroneous and unchristian passages , which have been and may still more and more be discovered , out of your ancient and chief friends printed books : ( observe so far only a. j. &c. recited this last querie , and wholly omitted all the rest . ) and i doe hereby offer to prove the same before any judicious indifferent persons , as it shall please god to give me an opportunity , by producing such palpable quotations out of the said books , directly contradicting the plain testimony of the holy scriptures , and contrary to the necessary essential point of christian faith and doctrine , and if ye be clear and innocent , ( as i said already ) ought ye not likewise to disown all such , for your christian brethren , that have opposed , and who doe still continue to oppose any of those precious truths of the gospel , which have been universally received by all true and sound christians . i doe expect your positive and candid answer , by your plain and simple affirmation or negation , to each of these queries ( by which you may prevent any suspicion of quibling or equivocating ) to be sent with all convenience to aberdeen the th day of the th moneth called june . your real welwisher , robert sandilands . a. we are realy sound and sincere in the great , and fundamental truths of the christian religion , and we are ready to manifest the same , but we are not bound in reason to receive the testimony of an avowed adversary against our brethern , and if he have any thing to charge against them , among whom he resides , he wants not opportunity to do it face to face . and we doubt not but they can clear themselves sufficiently this answer to the above written queries , was drawn upon the th day of the th moneth called june : and signed as follows . alexander gelley , robert barclay , iohn forbes , george forbes senior , robert gordon , william taylor , andrew jaffray , iohn robertson , robert gerard , daniel simson , iohn somervaile , william glenny , james wallace , iohn merser , robert keith . yet at the desire of some of the magistrats , so many of our number as are present , have again signed the same with their own hands . observe . they first gave a copy of their answer unsigned , and which they brought to the publick mercat place , and copies thereof given to divers persons , afterwards they brought their answers much corrected , with large additions , with several names at them , but all write with one hand , and that not being satisfactory , it was returned to them again : at last , they delivered it signed authentically , by severals of their own hands . andrew jaffray , alexander gelley , william taylor , daniel simson , robert keith , iohn sommervaile , robert gordon , george forbes senior , iohn merser , iohn king. r. i should truly rejoice , and be heartily glade to find both , a. j. &c. and all others among the people called quakers , manifest themselves to be realy sound and sincere , not only in some but in all the fundamental truths of the christian religion ; but whether a. j. and his friends have evidenced themselves to be such , by their answers , to the queries before recited , i leave that to all impartial and judicious readers to judge . and for a manifest tryal of the sincerity and soundness of their faith , in those points wherein they seem orthodox , and that they have no secret reserved meanings , but what is agreeable to the sense of all sound protestants , it is here proposed to them , ( and which is reasonably expected ) that they give a publick testimony in writing , against those erroneous passages and positions , as they are here set down as before , and quoted out of their approved and antient friends books , which plainly contradicts their own orthodox answers . they are obliged ( i think ) either to own , or else to disown these errors : the latter i hope they will ingeniously doe , as being no respecter of persons . for the truth must be owned and preferred before all things and persons , tho never so near or dear to us . and unless a. j. &c. doe this ; their sincerity will still be suspected , notwithstanding all their great pretences . as for their saying , we are not bound in reason to receive the testimony of an avowed adversary , against our brethren ; as i would not be imposed upon in such weighty concerns , so i doe not impose my testimony upon them , but have fairly and sincerely laid before them , their own antient and most eminent approved friends testimonies , both in england and scotland : and i could have produced many more quotations , if they had been so candid to have granted me the use of their friends books , which i had not by me here , ( and i being a traveller could not be other wayes provided with ) however , i offer this to them , let the books be produced , out of which the quotations are taken , and let them be perused by any judicious and indifferent persons , and see whither they are justly and fairly quoted , and i shall submit the same to their censure . and whoever it is they mean , to be their brethrens avowed adversary : i bless god i can sincerely say , that i have no personal enmity or prejudice against them , or any persons whatsomever ; it s true , i detest their vile errors , but i still love and respect their persons , and what i have herein done may shew , that it was not through malice , &c. i could also have given an account , of many very unchristian and unsavoury passages , which were preached publickly in their meetings at reading in england where i live , which occasioned divers to leave them . and whereas they say , and if he have any thing to charge against them , among whom he receeds , he wants not opportunity to doe it face to face , and we doubt not but they can clear themselves sufficiently . i should be very glade , as i have said before , they would do so indeed , but i am sure , they have never in the least yet done it , as they ought to doe , notwithstanding of the many opportunitis , and that publickly , to have cleared themselves , of what has been charged against them , and still lyes at their door uncleared and unanswered by them ; and i am fully satisfied , that notwitstanding of their many late new creeds , they can never well clear themseves , until they publickly , and ingeniously retract those errors in their printed books ; and when they once do that , i think there is none will be so unchristian , as to charge them any more therewith . there is one or two quotations more , which i think fit to add . g. f. and r. h. sayes in truths defence , p. , and our giving forth papers and printed books , it is from the immediat , eternal sipiritual god. 〈◊〉 . now i leave it to the serious consideration , of a. j. 〈◊〉 . and the rest of his friends , whether in their consciences they realy believe , that the foresaid passages quoted out of their friends books , were given forth from the immediat eternal spirit of god. and g. f. pleads for the same degree of the spirit , to know the scriptures by , as the prophets and apostles had . see his great myst . p. . &c. finis . notes, typically marginal, from the original text notes for div a -e see r. rs. works pag. . pag. . near the end pag pag . pag. . pag. p. pag. . see also his christi an quaker pag. . pag. . pag. . pag. . pag. . . pag. . see the quotation at large cited in g. ks. fourth narrative p. . the christian religion expressed i, briefly in the ancient creeds, the ten commandments, and the lords prayer, and, ii, more largely in a profession taken out of the holy scriptures, containing , the articles of the christian belief, , our consent to the gospel covenant, , the sum of christian duty, according to the primitive simplicity, purity, and practice, fitted to the right instruction of the ignorant, the promoting of holiness, and the charitable concord of all true believers ... / by richard baxter. baxter, richard, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing b ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the christian religion expressed i, briefly in the ancient creeds, the ten commandments, and the lords prayer, and, ii, more largely in a profession taken out of the holy scriptures, containing , the articles of the christian belief, , our consent to the gospel covenant, , the sum of christian duty, according to the primitive simplicity, purity, and practice, fitted to the right instruction of the ignorant, the promoting of holiness, and the charitable concord of all true believers ... / by richard baxter. baxter, richard, - . , [ ] p. [s.n.], london : . reproduction of original in the union theological seminary library, new york. eng christianity. theology. a r (wing b ). civilwar no the christian religion. expressed i. briefly, in the ancient creeds, the ten commandments, and the lords prayer. and ii· more largely in a p baxter, richard b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion the christian religion . expressed i. briefly , in the ancient creeds , the ten commandments , and the lords prayer . and ii. more largely in a profession taken out of the holy scriptures ; containing . the articles of the christian belief . . our consent to the gospel covenant . . the sum of christian duty . according to the primitive simplicity , purity , and practice : fitted to the right instructing of the ignorant , the promoting of holiness , and the charitable concord of all true believers . which whosoever sincerely believeth , consenteth to , and practiseth , shall certainly be saved . it is also by prefixed questions , made a catechism . by richard baxter . london printed , . to fill up this vacant page . the papists confession of the sufficiency of our belief . concil. basil. orat. ragus . bin . p. . [ the holy scripture in the literall sense , soundly and well understood , is the infallible and most sufficient rule of faith . ] bellarm. de verbo dei , l. . c. . [ in the christian doctrine both of faith and manners , some things are simply necessary to salvation , to all ; as the knowledge of the articles of the apostles creed , of the ten commandments , and of some sacraments : the rest are not so necessary , that a man cannot be saved without the explicite knowledge , belief and profession of them — these things that are simply necessary , and are profitable to all , the apostles preached to all — all things are written by the apostles which are necessary to all , and which they openly preaclot to all ] ( see the place . ) costenus enchirid. c . p. . non inficiamur praecipua illa fidei capita quae omnibus christians cognitu sunt ad salutem necessaria , perspicuè satis esse apostolicis scriptis comprehensa . the ancient creed . i believe in god the father almighty , maker of heaven and earth : and in jesus christ his only son our lord , who was conceived by the holy ghost , born of the virgin mary ; suffered under pontius pilate , was crucified , dead and buried , he descended into hell ; the third day he rose again from the dead ; he ascended into heaven , and sittteth on the right hand of god the father almighty , from thence he shall come to judge the quick and the dead . i believe in the holy ghost ; the holy catholick church , the communion of saints : the forgiveness of sins ; the resurrection of the body , and the life everlasting , amen . i believe in one god the father ▪ almighty , maker of heaven and earth , and of all things visible and invisible ; and in one lord iesus christ the only begotten son of god , begotten of his father before all worlds , god of god , light of light , very god of very god , begotten not made , being of one substance with the father , by whom all things were made : who for us men , and for our salvation came down from heaven , and was incarnate by the holy ghost of the virgin mary , and was made man , and was crucified also for us under pontius pilate . he suffered and was buried , and the third day he rose again according to the scriptures , and ascended into heaven , and sitteth at the right hand of the father ; and he shall come again with glory to judge both the quick and the dead ; whose kingdom shall have no end and i believe in the holy ghost , the lord and giver of life , who proceedeth from the father and the son , who with the father and the son together is worshipped and glorified , who spake by the prophets . and i believe one catholike and apostolike church ; i acknowledge one baptism for the remission of sins . and i look for the resurrection of the dead , and the life of the world to come . amen . whosoever will be saved : before all things , it is necessary that he hold the catholike faith . which faith except every one do keep wholly and undefiled : without doubt he shall perish everlastingly . and the catholike faith is this : that we worship one god in trinity , and trinity in unity . neither confounding the persons : nor dividing the substance . for there is one person of the father , another of the son , and another of the holy ghost . but the godhead of the father , of the son , and of the holy ghost , is all one : the glory equal , the majesty coeternal . such as the father is , such is the son : & such is the holy ghost . the father uncreate , the son uncreate , and the holy ghost uncreate . the father incomprehensible , the son incomprehensible , and the holy ghost incomprehensible . the father eternal , the son eternal , and the holy ghost eternal . and yet they are not three eternals : but one eternal . as also there be not three incomprehensibles , nor three uncreated : but one uncreated , and one incomprehensible . so likewise the father is almighty , the son almighty , and the holy ghost almighty . and yet they are not three almighties : but one almighty . so the father is god , the son is god , & the holy ghost is god . and yet they are not three gods : but one god . so likewise the father is lord , the son lord , and the holy ghost lord . and yet not three lords : but one lord . for like as we be compelled by the christian verity , to acknowledge every person by himself to be god and lord . so are we forbidden by the catholike religion , to say there be three gods , or three lords . the father is made of none : neither created , nor begotten . the son is of the father alone : not made , nor created , but begotten . the holy ghost is of the father , and of the son : neither made , nor created , nor begotten , but proceeding . so there is one father , not three fathers ; one son , not three sons ; one holy ghost , not three holy ghosts . and in this trinity none is afore or after other , none is greater or less then another . but the whole three persons be coeternal together , and coequal . so that in all things , as is aforesaid , the unity in trinity , and the trinity in unity is to be worshipped . he therefore that will be saved : must thus think of the trinity . furthermore , it is necessary to everlasting salvation ; that he also believe rightly in the incarnation of our lord jesus christ . for the right faith is , that we believe and confess : that our lord jesus christ the son of god , is god and man . god of the substance of the father , begotten before the worlds : and man of the substance of his mother , born in the world . perfect god and perfect man : of a reasonable soul , and humane flesh subsisting . equal to the father as touching his godhead : and inferiour to the father touching his manhood . who although he be god and man : yet he is not two , but one christ . one , not by conversion of the godhead into flesh , but by taking of the manhood into god . one altogether , not by confusion of substance , but by unity of person . for as the reasonable soul and flesh is one man : so god and man is one christ . who suffered for our salvation , descended into hell , rose again the third day from the dead . he ascended into heaven , and sitteth one the right hand of the father , god almighty ; from whence he shall come to judge the quick and the dead . at whose coming all men shall rise again with their bodies : and shall give account for their own works . and they that have done good , shall go into life everlasting : and they that have done evil , into everlasting fire . this is the catholike faith : which except a man believe faithfully , he cannot be saved . the ten commandments , exod. . god spake all these words , saying , i am the lord thy god , which have brought thee out of the land of egypt , out of the house of bondage . thou shalt have no other gods before me . thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth ; thou shalt not bow down thy self to them , nor serve them ; for i the lord thy god am a jealous god , visiting the iniquities of the fathers upon the children , unto the third and fourth generation of them that hate me ; and shewing mercy unto thousands of them that love me , and keep my commandments . thou shalt not take the name of the lord thy god in vain ; for the lord will not hold him guiltless that taketh his name in vain . remember the sabbath day to keep it holy : six days shalt thou labour , and do all thy work ; but the seventh day is the sabbath of the lord thy god ; in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy cattel , nor the stranger that is within thy gates : for in six days the lord made heaven and earth , the sea , and all that in them is , and rested the seventh day ; wherefore the lord blessed the seventh day and hallowed it . honour thy father and thy mother , that thy days may be long upon the land which the lord thy god giveth thee . thou shalt not kill . thou shalt not commit adultery . thou shat not steal . thou shalt not bear false witness against thy neighbour . thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid-servant , nor his ox , nor his ass , nor any thing that is thy neighbours . the lords prayer , mat. . our father which art in heaven , hallowed be thy name : thy kingdom come : thy will be done in earth as it is in heaven : give us this day our daily bread : and forgive us our debts , as we forgive our debtors ; and lead us not into temptation , but deliver us from evil ; for thine is the kingdom , and the power , and the glory , for ever , amen . the profession of the christian religion . i. the articles of the christian belief . it is a catechism if you prefix to every article , the question , what do you believe : there is one only god a in three persons , * the father , son and holy ghost b : who is infinite in being , power , wisdom and goodness c : the creator of all things d ; our most absolute lord , most righteous governour , and most gracious father e . god made man for himself f in his own image g ; with reason and freewill h : endued with wisdom and holiness i ; and put under him the inferior creatures , for his use k : and bound him by the law of nature to adhere to god his maker ; to believe him , fear him , love him , honour him and obey him with all his powers l : moreover forbidding him to eat of the tree of knowledge upon pain of death m . man being tempted by satan , did wilfully sin , and so fell from god and happiness , under the wrath of god a , the curse of his law b and the power of the devil c : and hence we are all conceived in sin , and prone to evil , d and condemnation is passed upon all e ; and no meer creature is able to deliver us f . god so loved the world that he gave his only son to be their redeemer a ; who being god , and one with the father b did take our nature , and become man ; being conceived by the holy ghost in the virgin mary , and born of her , and called jesus christ c ; and being free from sin , he conquered the tempter , fulfilled all righteousness d , revealed the gospel , and confirmed it by miracles e ; and gave himself a sacrifice for our sins , and a ransome for us , in suffering death on the cross , to reconcile us unto god f ; and was buried , and went among the dead g * ) and rose again the third day , having conquered death , h ; and afterward ascended into heaven i where he remaineth god and man , in one person k , and is lord of all , in glory with the father l ; the chief priest , and prophet , and king of his church m ; interceding for us ; and teaching and ruling us , by his spirit , ministers , and word n . the lord jesus christ hath ordained in his testament , that all they that receive him by a true effectual faith , and by true repentance do turn from the flesh , the world , and the devil unto god , shall freely receive the pardon of their sins a , and shall become the sons of god , and heirs of everlasting life , b & the spirit of christ shall dwell within them c : and all that overcome and persevere to the death , shall live with christ in endless glory d : but the unbelievers , impenitent and unholy shall be condemned to everlasting fire e . and this he hath commanded his ministers to preach to all the world f : and hath told us , that all that are given him of the father , shall come to him , and that he will in no wise cast them out , nor shall any pluck them out of his hands . g the holy ghost proceeding from the father and the son , did inspire and guide the prophets , apostles , and evangelists , that they might truly and fully reveal the doctrine of christ , and deliver it in scripture to the church as the rule of our faith and life a : and by abundance of evident uncontrouled miracles , and wonderfull gifts , to be the great witness of christ , and of the truth of his holy word b . where the gospel is made known , the holy ghost by it doth enlighten the minds of all that shall be saved , and opening and softening their hearts , doth draw them to believe in christ a and turneth them from the power of satan unto god b : whereupon they are joyned to christ the head , and into one holy catholick church which is his body , consisting of all true believers c : and are freely justified , and made the sons of god d ; and a sanctified peculiar people unto him e , and do love him above all , and serve him sincerely in holiness and righteousness f , loving and desiring the communion of the saints g ; overcoming the flesh , the world and the devil h , and hoping for christs second coming , and for everlasting life i . at death the souls of the justified go to happiness with christ , and the souls of the wicked to misery a : and at the end of this world the lord jesus christ will come again , and will raise the bodies of all men from the dead ; and will judge all according to their works b and the righteous shall go into everlasting life , and the rest into everlasting punishment c : all this i do unfeignedly believe . ii. our consent to the gospel covenant , with god the father , son and holy ghost ; by which we are christians , and members of the catholick church . quest . are you willing and resolved to give up your self to god the father , son and holy ghost , according to the gospel doctrine which your profess ? repenting of my sins , and renouncing the flesh , the world and the devil a , i do take this one god to be my only god b , and do heartily give up my self unto him c ; even to the father , d as my creator and reconciled father in christ : and to his son jesus christ , as my lord , and only saviour , to reconcile , and bring me unto god e : and to the holy ghost as my sanctifier ; that he may further illuminate , sanctifie and confirm me , and i may hold fast and obey the doctrine of christ , which was revealed by his inspiration , and witnessed by his gifts and miracles , and is now contained in the holy scriptures ; and that he may be in me the earnest of my everlasting happiness with god f . iii. the summ of christian duty . quest . what are christ hath appointed that fit men shall be ordained his ministers , to preach the gospel to the nations of the world a , and make them his disciples , baptizing them in the name of the father , son and holy ghost b : and to congregate his disciples c , and to oversee and guide the several congregations , and each member thereof d : particularly , to teach them the word of god e ; to pray and praise god with them and for them f to administer the lords supper in remembrance of him g ; h especially on the lords day , which he hath appointed for holy communion in such works i : also to rebuke with authority the scandalous and unruly k ; and to bind and reject those that are obstinately impenitent , and unreformed ; and to absolve and restore the penitent , and confirm the weak l . it is therefore the peoples duty to joyn with such churches , for the aforesaid worship of god a ; and to know , hear , submit to , and obey these their guides that are over them in the lord ; b and to avoid division and discord , and to live in unity , love and peace c . the secret duties of holiness are these : the exercise of faith , repentance , love , hope , delight in god , and all other graces a : the mortifying of our sins ; especially atheism , unbelief , and unholiness ; hardness of heart , disobedience and unthankfulness , flesh-pleasing , covetousness , and pride , b : the diligent examining of our own hearts , about our estates , our duties , and our sins c : meditating upon god , and his word and works ; especially of our redemption by jesus christ ; and of death , judgement , heaven , and hell d ; watching diligently over our thoughts , affections , words and actions e : resisting temptations f : and frequent and fervent prayer to god , in the name of christ , with confession , thanksgiving , and cheerful praises g ; parents and masters must diligently teach their children and servants , the word and fear of god a , and pray with them , and for them , and hinder them from sin b , and use all their power that they and their households may serve the lord c : children and servants must willingly learn and obey d : we must seek instruction in the matters of our salvation , especially of our teachers e : we must take heed of the company of tempting , and ungodly persons , and delight in the company and help of the godly : we must lovingly and faithfully give , and thankfully receive admonitions and exhortations f : confessing our faults one to another g : and by prayer , psalms , and edifying conference , and a holy conversation , provoking one another to love , and to good works h . superiors must rule for god and the common good ; with justice and mercy a : inferiors must honour and obey them in the lord b : we must not injure , but preserve the life , chastity , estate , name , and rights of our neighbour c : not seeking our own against his welfare d , but doing as we would be done by e ; forbearing and forgiving f ; and loving our neighbour as our selves g : yea loving our enemies ; and doing good to all according to our power h . the agreement of the associated pastors . i. we do each one for himself , profess our resolution , in the strength of christ , to be faithful and diligent in the works of our ministry ; and to live an holy and exemplary life , in piety , justice and charity , according to the measure of our abilities : especially watching against those sins that tend to the corrupting or dividing of the church , and to the hindring of our ministry ; and to the dishonour of the gospel , and of our holy profession . ii. we do profess our agreement and resolution in the strength of christ , to be faithful and diligent in publick preaching the gospel : and in the personal instructing of all in our parishes , or undertaken limits , that will submit thereto ; teaching the ignorant the principles of religion ; endeavouring in love , compassion and meekness , and yet with seriousness and zeal , to convince the erroneous and opposers , to awaken the presumptuous and secure , and help them to try the state of their souls , and to see and feel their sin and misery , and return to god by christ that they may live : to strengthen the weak ; to raise the faln ; to edifie and confirm the strong ; and to comfort such as need consolation ; and to help them all to prepare for death and judgement , and for everlasting life : and all this , as frequently , constantly and orderly , as our strength , and time , and greater duties will permit . iii. that the churches may be capable of the discipline of christ , and constituted and ruled according to the word of god , and the ends of our office and labours may be attained , we are agreed and resolved to take none for adult members of the churches committed to our special charge , nor admit them , as such , to church-communion and priviledges , but those that have first made some personal credible profession of true christianity , that is , of faith and obedience , and as members of those churches , submit to our pastoral over-sight according to the word of god . but all that make this profession of christianity and consent to live in communion with the church , and under the ministry and discipline of christ , we shall receive , though they be weak in knowledge , and utterance , and duties ; and shall faithfully imploy our ministerial abilities and care for their edification and salvation . iv. we are agreed and resolved in the strength of christ , while we have ability and opportunity , to congregate the people , and hold constant assemblies , especially on the lords-dayes ; and therein faithfully to perform the works of our office , in reading the holy scripture , preaching , praying , baptizing , praising god , celebrating the sacrament of the lords supper , and guiding the people in the whole publick worship of god : and to manage our work with as much prudence , and reverence , and love , and compassion to the peoples souls , and with as much plainness and convincing evidence , authority , seriousness , and zealous importunity as we can : avoiding as far as we are able , such things as corrupt and dishonour gods ordinances , and tend to corrupt the peoples minds with errour , presumption , deadness , negligence , or other distempers , displeasing to the lord . v. for the ends of our office , in obedience to the lord , we agree and resolve in the strength of christ , to exercise so much of church-government and discipline , in the churches committed to our charge , as we discern to be our certain duty ; that is , to keep order and decency in the holy assemblies , and see that all be done to edification : convicting seducers , and stopping the mouthes of perverse gain-sayers ; overseeing the several members of our charge ; and requiring them to walk obediently to christ , and do their duties towards each other : to reprove the gross and scandalous offenders : and if they continue impenitent or unreformed , to tell the church , or rebuke them before all ; ( and publickly pray for their recovery ) : and if they hear not the church , but remain impenitent and unreformed , after sufficient reproof and patience , to put away such persons from among us , declaring against them the threatnings of the lord , and requiring them to forbear communion with the church , and requiring the church to avoid them , and have no familiarity or communion with them , as persons unmeet for the communion of saints . and those that credibly profess repentance , we are to absolve ministerially in the name of christ , and comfort with the promises of grace ; receiving them , and requiring the people to receive them , as brethren , into their communion : but warning them to watch and sin so no more , lest worse befall them . this holy discipline , by the help of god , we shall exercise faithfully and impartially , but yet with caution and moderation ; neglecting no necessary consultations with other pastors , or concurrence of the church : and consenting to be responsible for male-administrations . vi . for the communion of churches , and the strengthening our selves for the work of god , and helping one another therein , and maintaining unity , love and concord ; we do consent to hold a brotherly communion and correspondency : and to that end , when necessity or greater duty hindreth us not , we shall meet at such convenient times and places , as shall be appointed or agreed on from time to time ; and shall labour to improve these meetings to our mutual edification , in such consultations , conferences or other holy exercises , as our present case shall most require . and we consent to deal faithfully in advising and admonishing one another ; and for the satisfaction of the brethren ( to the fore-mentioned ends ) to be responsible , if any shall charge us with heresie , scandal , schism , or male-administration : and forbearing matters without our line , to study and endeavour the promoting of truth , and holiness , and unity among our selves , and with other churches , as we have a call . and also we agree by communicatory letters upon all needful occasions , to certifie our brethren and other churches of the state of our affairs , and of particular members , that those that justly have communion in one church , or are excluded , may have communion with other churches , or be refused by them accordingly , when there is just occasion . and if any brethren or churches be prevailed over so far by temptation , as unjustly to deny us their communion , in this way of association , assemblies , or correspondency , we shall not therefore deny them to be our brethren , or churches of christ , but shall love and own them , and have so much communion with them , as their distance shall leave them capable of , if they joyn with us in the profession and practice of true christianity , and of the points that are necessary to church-constitution and communion , and are not proved guilty of heresie , ungodliness , or such kind of schism or scandalous sins , for which the scripture commandeth us to reject men , and avoid them . but such as are thus guilty ( though they offer themselves to associate with us ) we shall refuse to hold communion with , till they credibly profess repentance , and manifest a reformation . vii . because it is a matter of great concernment to the honour of christ , the propagation of the gospel , and the encrease and welfare of the church , that there be a provision of able , faithful ministers , and that unworthy persons be kept out ; and because deceivers and unworthy men are forward to intrude , and the people ordinarily are insufficient of themselves to make such tryal of mens ability and soundness as is requisite to the safety of the church ; and the church in all ages hath received ministers by the ordination of other ministers of christ : we do therefore agree to be careful and faithful in the discharge of our duties hereabout , so far as we can discern them , resolving that if any vacant church desire us to recommend a fit person to be their pastor , or to judge of any recommended to them , we will not recommend or approve of any , but such as we judge most agreeable to the will of christ ; nor will we prefer less fit and worthy men , for friendship or any carnal interest or respect . and if any intollerably unworthy person be about to intrude , or have intruded , or any neighbour church be about to choose , or have chosen such , if we have opportunity , we shall faithfully acquaint them with their sin and danger , and perswade them to a better course . and if we shall be called to invest any by solemn ordination in the sacred office of the ministry , we shall perform it , as near as we are able , according to the directions of the word of god ; admitting none that christ excludeth : and if it may be , we shall do it in that congregation which the person is to over-see , that so we may the better discern their mutual consent , inculcate their duties , and engage them to a faithful performance thereof . and whereas it is much controverted of late , whether the power of ordination be given to the people , or the pastors of a particular church , or the associated neighbour pastors , and whether a stated president among these should not have a negative voice herein ; we are agreed , that leaving the people their due liberty of consent in the reception of their proper pastors , we will none of us singly ordain , without the assistance of other pastors : nor will we joyn with any hereticks or others , in unjust and impious ordinations , that tend to the corrupting or dividing of the churches . and to avoid division upon a tolerable difference of opinions , where we may agree in practice , we consent that the associations that have no stated presidents , or that give not to such a negative voice , shall receive into their communion those that are of the contrary opinion ; giving them leave , if they desire it , to profess or record their opinion in that particular , so they will afterward walk among them in love and peace . and that the associations that choose a stated president , and give him a negative voice in ordination , shall in like manner , and on like terms , receive into their communion , such as dissent in that particular , and having professed or recorded their dissent , will walk submissively in love and peace . which liberty also of professing and recording their different principles , we desire may be allowed them , that joyn in synods , as being only for communion of churches , and them that joyn in them , as having a direct superiour governing power over the particular pastors of the churches . viii . though it be the surest way to peace and concord , to take up with these necessary things , and we cannot approve of the narrow dividing principles of those men that will impose things unnecessary , to the excluding of the necessary ; yet if our lawful rulers shall command it , or the peace of the church , through the distempers of the brethren shall require it , we shall obey , and consent in things that god hath not forbidden ; and if we suffer for well-doing , and for obeying god rather then men , we shall endeavour to imitate our lord , who being reviled , reviled not again , and when he suffered , threatned not ; but committed all to him that judgeth righteously , pet. . . the office of christs ministers more largely opened . . the lord jesus christ having purchased our salvation by his blood , and stablished his testament or covenant of grace , and left us his example of perfect holiness , ascended to the father , and is there the glorified lord of all , and head over all things to his church , all power being given him in heaven and earth ; that interceding for us with the father , he might be the treasury of our light and life ; and offering salvation to the miserable world , might gather , and cleanse , and save the church , which is his body ; communicating to them that grace that is here necessary to them , in their way and warfare , and perfecting them in glory with himself , when their warfare is accomplished . . christ being thus invisible to us , in glory with the father , performeth not these works below , by himself in person , immediately and alone ; but by his spirit , ministers , and word . the holy ghost being his advocate or agent to these ends ; and his ministers the instruments used by his spirit and himself : to indite and bear witness to his word , and to preach it to the world , as that infallible truth which must guide them to salvation . . the first prophetical and apostolical ministers , being sent by himself , and qualified by the inspiration , conduct and miraculous gifts of the holy ghost , did found the church , and enlarge it unto many nations of the world , and left them the holy scriptures , which contain the doctrine which they preached , that it might be certainly and fully preserved , and propagated till the coming of christ . and they setled by the appointment of christ and his spirit , an ordinary ministry to succeed them , not to deliver a new law or gospel , but to preserve and preach the doctrine which in the holy scriptures ( and conjunctly at first also from the mouths of the apostles ) they had received as once delivered to the saints , and to guide the churches by it to the end . . though christ appointed ministers that should have so far a charge or care of the whole church , as not to be limited to any one part , but to extend their labour and oversight , as far as their capacity and opportunities would permit : yet did he never make any man his vicar or vicegerent , as head of the universal church : nor lay upon any one , whether peter , paul , or any other , the charge and oversight of the whole : nor did ever peter or any one apostle exercise such an office , in governing all the catholike church : especially when it ceased to be confined to jerusalem and the adjacent parts , and was dispersed through the world . never did the apostles receive their commissions from peter : or all the ministers then in the world , perform their work by his commission , or by any power received from him , nor were accountable to him , and judged by him for what they did . much less is this universal head-ship , committed to the pope of rome through all ( or any ) generations : but because a certain primacy of order was granted him by emperours and councils , within the limits of the roman empire , long after the apostles days : therefore doth he take advantage thence , to pretend a title to the universal head-ship : as if the roman and the christian world had been the same ; or the emperor and his clergy had been the rulers of all the christian subjects of all other princes or pastors upon earth : and his limited primacy had been an universal soveraignty . this claim of the pope of rome to be the vice-christ , or universal pastor of all the christian world , is a tyrannical , impious , irrational usurpation ; contrary to the holy scripture , and the state of the primitive church , and contrary to nature and common sense , which declare his incapacity of the work ; far more then any prince is uncapable of being the universal monarch of the world ; and therefore all christians should abhor this proud and impious usurpation , and fly from the guilt of that horrible schism , and those corruptions in doctrine , worship and government , which it hath introduced . . christ calleth his ordinary ministers to that office , by enduing them with his gifts , and disposing them thereunto , and moving the hearts of the people to consent , and by ordination of the senior pastors ; and giving them opportunities for the work : and sometime the magistrates command hath a hand in the obligation . . it belongeth to the office of the ministers of christ to preach the gospel to the nations of the world , and make them christs disciples , baptizing them in the name of the father , the son , and the holy ghost . . this preaching or publishing the gospel , is done by voice or by writing : that by voice , is done by reading , by publike sermons , or interlocutory conference : that by writing is either by translating the holy scriptures into the languages used by the nations , or by expounding and applying them . so that the holy scriptures in the original languages , are the word of god , both as to the terms and sense grammatical and doctrinal : the same scriptures in a translation are the word of god as to the sense , both grammatical and doctrinal ; but not as to the terms : the holy doctrine of the scriptures delivered in the writings , and sermons , and conferences of the preachers of the gospel , is the word of god , as to the doctrinal sense ; but not as to the terms or grammatical sense , except when they recite the scripture words , as in the original or translated . . baptism is a holy sacrament instituted by christ , in which a person professing the christian faith ( or the infant of such a professor ) is ( regularly by a minister of christ ) baptized in water into the name of the father , the son , and the holy ghost , in signification and solemnization of the holy covenant , in which as a penitent believer ( or the seed of such ) he giveth up himself ( or is by the parent given up ) to god the father , son and holy ghost , from henceforth ( or from the time of natural capacity ) to believe in , love , and serve this blessed trinity , against the flesh , the world , and devil , and this especially on the account of redemption : and ( if he sincerely make this covenant ) is solemnly entred a member of christ and his church , a justified reconciled child of god , and an heir of heaven : all which , with the other present benefits of the covenant , he is hereby instated ( or invested ) in ; they being thus solemnly delivered to him by the promise thus sealed , and applyed by an appointed minister of christ . or if some of us doubt whether these special benefits of the covenant are delivered thus to all the infants that are sincerely dedicated unto god ; yet we are all agreed , that they are assured to them as soon as they believe : and in the interim of their incapacity , they have a general promise that god will be their god , and his mercy shall be to them . . it is a notable part of the ministerial office to baptize : and consequently to try and judge of their profession who are thus solemnly to be admitted into the church , and estated by baptism in these benefits : therefore hath christ given the keys of his kingdom to their trust , both that his holy church may be preserved from the unjust intrusions of uncapable persons : and that the faithful covenanters may have the fuller consolation , by receiving a sealed promise and pardon , from the hand of a minister of christ , commanded by him to seal and deliver it in his name . . we are perswaded that it is the will of christ that the infants of the faithful shall be dedicated to him in baptism , and engaged in his covenant , and made members of his visible church , because we find that under the promise before christs incarnation it was their duty to devote and engage their children to god in the holy covenant , and that god did accept them as visible members of his church ; and we never find where christ had discharged parents from this duty , or turned all infants out of his church , and reversed this blessing of their church-membership ; but contrarily we find him offering to have taken the jewish nation to be still his church , if they would have taken him for their saviour ; and telling us that it was for unbelief , that they were broken off ; and that it is but some of the branches that were broken off , and we are graffed in amongst them into the same olive-tree , and that all israel shall be saved , when the fulness of the gentiles is come in ; and we find christ rebuking his disciples for hindering little children from being offered to him , and that he charged them to forbid it no more , and that he received and blessed them himself , and tels us that of such is the kingdom of god ; and we find it the commission given to his ministers , that they were to disciple the nations , baptizing them . all which , and much more ( especially having not the least intimation of his will against that which was even then the duty and practice of the parents , and the infants benefit ) do deter us from forbidding the dedication of children unto christ , and receiving them into his church by baptism . . baptism being so great a work , should be deliberately , seriously and reverently performed , if it may be , publikely before the church , where the person ( or parent ) should make their solemn profession , and be received with the joy and prayers of the church ; whether infant or adult . . the catholick church consisteth of all the christians in the world : those that have the sanctifying spirit of christ are the living members : those that openly profess christianity , and enter into covenant with christ , and are not yet baptized , are visible members initially , but the solemnization and investiture is defective ; if it be where baptism cannot be had , the defect is innocent ; if where it may be had , it is sinful : but yet not such as nullifieth the persons visible christianity . and no errours , offences or differences do exclude any totally from the catholick church , while all the essentials of christianity are kept . . it is the will of christ that all christians that have opportunity , be members of some particular church , as well as of the universal : that he may have the honour , and they the great and necessary benefits , that by the ministry , ordinances and communion of saints , is there to be expected . . a particular christian church , is [ a competent number of christians cohabiting , who by the appointment of christ , and their own expressed consent , are united ( or associated ) under one or more pastors , for the right worshipping of god in publick , and the edification of the members , in knowledge and holiness , and the maintaining of their obedience to christ , for the safety , strength and beauty of the society , and thereby the glorifying and pleasing of the lord . ] it is a political organized society , that is here defined , and not a meer community that is incapable of the sacraments and other ordinances , and the benefits of them , for want of overseers . . those ministers that are placed in parishes , where are many sorts of people , some ignorant of the essentials of christianity , some apostates , some impious and of wicked lives , and some that consent not to be members of their pastoral charge , should teach them all that will submit and learn : for we are called to it by the magistrate and obliged by the publike maintenance which we receive to that end ; and engaged by the general command of improving our talents , and the special opportunity that we have thereunto . . this teaching of all our parishioners that will submit , must be both personally and publikely , as far as we have ability and opportunity . the former must be by catechizing , and conference ; wherein we must teach them first the essential points of christianity , and labour to help them to the clearest understanding of the doctrine of salvation ; and press it on their affections , and help them to discern their sin and misery , and do all that we can to procure their conversion or edification , according to their several states ; manageing the whole work with those holy affections , that the weight of it doth require . . the great necessity of our neighbours , and the advantages of this familiar way , do tell us that this work of catechizing and conference is so great a part of our duty , that we should do it with much diligence , prudence and constancy . and the general precepts of doing all to edification and in order , oblige us ordinarily to appoint a stated time and place where every family may come in order ; and if we are able we should go to them , that cannot or will not come to us , if they will but hear us . . those that are baptized in infancy , and there engaged to god in the holy covenant , should with all possible care and diligence , be educated by the parents , or any that have the tuition of them , in the nurture and admonition of the lord , and taught betimes to know the doctrine of the gospel , and to believe in the lord jesus christ , and to love god above all , and their neighbours as themselves , and to hate iniquity , and live to god , and first to seek his kingdom and righteousness ; to which end parents should catechize their children , and daily be teaching them the word of god , and acquainting them with his fear and holy worship . and ministers must with special care and diligence oversee the several families of their charge , and excite the parents to this necessary duty . and also should themselves assist them herein , and catechize such youth ( as well as all others that are ignorant ) as often as they can ; especially where parents do neglect it . . as infants are by baptism admitted among the infant-members of the church , upon their parents profession of christianity , and dedicating them to god ; so must they personally make a profession of their own faith , and own their baptismal covenant , and give up themselves to god the father , son and holy ghost , before they are to be admitted into the number and communion of the adult members of the church ; which profession is to be tryed and approved of by the pastors of the church : and so excellent a duty , to be carefully , and seriously , and solemnly performed , that the transition into the state and communion of the adult , may appear to be so great and observable a thing , as may excite all to an answerable care and diligence , in preparation thereunto , and to look after that saving faith and holiness , which they must so solemnly profess . and ministers should have a special care , that they take nothing for a credible profession , that is not so : and corrupt not the church by letting in uncapable members , that must either be cast out again , to the grievous exasperating them against the church and way of god , and so to the apparent hazzard of their souls : or else must live ungoverned in their wickedness , to the great dishonour of god , and the provocation of his wrath against them and the church . . for the publike worshiping of god , and our own edification , the pastors , where there is opportunity , must congregate the people in a solemn assembly in a convenient place and time . and all that can must constantly there attend , preferring the publike worship of god before the private : much more before their worldly businesses , that are not of flat necessity to themselves or others . . in these publike assemblies it is lawful for us to admit , even , infidels to be present , and such catechumen's as are yet unfit to be members of the church , and there to teach , reprove and exhort them , and pray for them according to their state : though we may not receive them to be members of the church , nor admit them to our special communion . . because it is the holy scriptures that containe that gospel of which we are ministers ; and because the honour of gods holy word is to be preserved , and the people to be instructed in it , and taught to know it ; it is therefore our duty in the solemn assemblies to read the word of god to the people , in a known tongue ; ( as moses and the prophets were read every sabbath day in the synagogues of the jews . ) such portions being chosen , and order observed , as the pastors discern to be most for edification . . our publike preaching of the gospel should be from faith and holy experience , with plainness , and perspicuity , with reverence and gravity , with convincing evidence and authority , with fervent zeal , and perswading importunity , with the tenderest love and melting compassion , with faithfulness , impartiality and prudence , suiting both matter and manner to the necessity of the hearers , and with frequency and unwearied patience , waiting on god for the success . . the pastor is to lead , and the people to consent and joyn in heart in the publike prayers , and unanimously to pour out their souls unto the lord in penitent confession of sin , and fervent petition , and joyful thanksgiving and praise : and this according to the direction of the holy scriptures ; and especially of the lords prayer : which is the most perfect , comprehensive summary , form and pattern of our prayers . . confession is to be made , both of our own sin , and the sins of the church and nation , of magistrates , ministers and people : yet so as that we turn it not into a reproaching and dishonouring of our superiours , or an abusing of mens persons , by venting our malice or distempered passions , or uncharitable censures against them ; we must confess our original and actual sin : the great corruption of our hearts and lives : our sinful thoughts , affections , words and actions : our privative and positive sin : out omissions and commissions : our secret and unknown sins in general , and our known and open sins by name : our sins of ignorance , and sins against knowledge : our sins before and since conversion : our sins against the lord himself , consisting in our unholiness , contrary to the first table ; and our unjustice and uncharitableness against our neighbour ; and our folly and injury against our selves : the sins of our relations , and of our more private life : our sins against the light and law of nature ; and our sins against the gospel and grace of a redeemer : against the outward means of grace , and against the inward motions of the spirit , and of our consciences : against mercies and judgements : against the examples of christ and his servants , and the warning-falls of others ; especially those sins by which we have most dishonoured god and our holy profession ; and have most scandalized , hardened or tempted others : and all our confessions should proceed from true contrition and hatred of the sin . . our petitions must be only for things agreeable to the revealed will of god : and principally for the hallowing of his name , and the coming of his kingdom , and the doing of his will , in earth , as it is in heaven : and therefore we must have compassionate thoughts of the dark and miserable parts of the world , where by heathenism , infidelity and mahometanism , the name of god is grievously dishonoured , and his soveraignty denied or rejected , and satans kingdom doth prevail , and where the will of god is partly unknown , and partly willfully disobeyed : and our eye and heart must be on the state of the universal church , that all this interest of god-in-christ , may be there preserved and advanced . and in order to these blessed ends , we must beg such necessaries of our life , as the supportation of our natures for the work of god requireth : and the forgiveness of all our sins through christ ( which yet we cannot expect to receive , if we from our hearts forgive not others : ) and a gratious preservation from temptations , or the power of them , and from satan and sin the greatest evils : that so the holiness of our hearts and lives may shew that we are the loyal subjects of the kingdom of our lord , and that we acknowledge and magnifie his soveraign power , and live as a people devoted to his glory . and all this we must beg in an humble sense of our great unworthiness , misery , necessity and insufficiency to help our selves ; and in the name of christ , in understanding and faith ( and therefore not in a tongue that we understand not ) and with fervency and uncessant importunity , as directed , excited and strengthened by the spirit of christ . . our thanksgiving unto god must not be like the pharisees , in hypocrisie and pride , or to make ostentation of things that we never had , but in humility and holy joyfulness of mind , we must declare our thankfulness , for our creation , redemption , justification and reconciliation with god , our sanctification , and all the parts thereof , and helps thereunto : for the gospel and ministery ; and the plantation , preservation and propagation of the church thereby : for common and special works of providence , for the good of the church , our brethren or our selves : for mercies ordinary or extraordinary : spiritual or corporal : for prevention of evils , or removing them : for the quality and degree , the suitableness and seasonableness of all our mercies , with the rest of their aggravations : especially for those that most promote our everlasting happiness , and the publike good and glory of the lord . . the matter of our holy praises of the lord , must be his blessed and infinite being and nature , and all his attributes : his infinite power , and wisdom , and goodness : his truth , and holiness , and love : his absolute dominion , his soveraignty , and fatherly benignity : his justice and his mercy : even as they are revealed in the works of the creation , and in the glass of the holy scripture , and in the person of jesus christ , and in the image of god upon his saints : and all these his works also must be praised in subserviency to his praise . and because it is a most high and excellent duty to praise the lord , we must strive to do it with all the faith , and reverence , and admiration , and love , and delight , and joy , and cheerfulness that possibly we can attain : and this with constancy as our daily work , with our eye on heaven , where we shall do it in perfection to all eternity . . as the holy scriptures should be read in a tongue that the people understand , so should the purest exactest translation of them be used that can be had : and though it be not of absolute necessity to the communion or peace of the churches ; yet it is to be desired and endeavoured , that all neighbour churches that are of one language do all agree in the use of that one translation . . though in cases of necessity the gospel may be publikely expounded and applied by the reading of the expositions and sermons of others , yet as it is meet that the preachers of the gospel be able to perform this work themselves ; by the abilities given them from god , in the use of just and edifying means ; so it is meet that by diligent studying , meditation and prayer , these abilities be improved ; and that from this holy and spiritual treasure within them , the ministers of christ do draw forth sound explication , with pertinent lively application of the truth . . so also in the publike prayers , though it be lawful ( in it self ) to read the words of prayer prescribed us by others ; yet as all ministers should be able to pray themselves from the knowledge and feeling of their own and the peoples wants , so it is meet that their graces and holy abilities be ordinarily exercised in such prayer , and that they be not restrained from speaking to god in such sound and meet expressions , as shall either presently , or by the means of their preparations , proceed from the sense of the matter of their prayers , excited and drawn forth by the assistance of the spirit of christ . but whether any particular pastor should use a stinted form of words imposed by others , or invented by himself , or whether he shall pray without such stinted forms , or both , by turns , is a point to be determined according to his own abilities , and the state of his flock , and other accidents : but it is not to be made a matter of such necessity in it self , as to lay the unity or peace of the churches , or the liberty of the pastors and worshippers of christ upon it . . the publike praises of god must be expressed by the pastor in such words as are produced by that holy knowledge , faith , admiration , love and delight , with which his soul should be possessed that is so nigh to god ; and also by the recitation of sacred psalms and hymns , and by the cheerfull singing of such by the church : wherein the melody must be spiritually , and not carnally used : for the assisting of our souls in the exercise of that holy alacrity and joy that is required in so high a work ; and not to draw off our minds from the matter , nor to stop at the pleasing of our ears . such psalms also may be recited or sung , as contain matter of confession of sin , petition , thanksgiving , and such narratives as tend to praise . . the form of words to be said and sung , must be taken especially out of the holy scriptures : to which use we have the psalms of david and other hymns : and also we may use such as have been or shall be composed by wise and holy men , agreeable to the doctrine of the scripture , and fuited to the gospel frame of worship , and as far as may be , even in scripture phrase . and though it be not meet to insist upon a concord in lesser things , when it cannot be attained without the violation of concord in greater things ; yet is it much to be desired and endeavoured that all the churches of the same language ( especially that are near and in the same dominions ) should agree in using the same psalms and hymns for matter and meeter ; and that the version so agreed on , be the best that they can have . . the eucharist or supper of the lord is [ a holy sacrament instituted by christ , wherein bread and wine being first by consecration made sacramentally or representatively the body and blood of christ , they are used by breaking and pouring out , to represent and commemorate the sacrifice of christs body and blood upon the cross , once offered up to god for sin : and are given in the name of christ unto the church , to signifie and solemnize the renewal of his holy covenant with them , and sealing it unto them , and the giving of himself to them to expiate their sins by his sacrifice , and sanctifie them further by his spirit , and confirm their right to everlasting life : and they are received , eaten and drunk by the church , to profess that they willingly receive christ himself to the ends aforesaid , ( their justification , sanctification and glorification ) and to signifie and solemnize the renewal of their covenant with him , and their holy communion with him , and with one another . ] . the sacrament of the lords supper containeth in it these three parts . . the consecration of the bread and wine . . the representation and commemoration of the sacrifice of christ . . and the giving to , and participation by the church . the consecration hath chief respect unto god the father : the representation and commemoration to the son as sacrificed : and the giving and participation , to the applying operations of the holy ghost . as it must first be the body and blood of christ before it be sacrificed , and first offered in sacrifice to god , before it is offered for nourishment and salvation unto men ; so is it in the order of sacramental representation . . the consecration is performed by the churches offering up the creatures of bread and wine to god to be accepted to this holy use : and by gods acceptance of them , as dedicated thereunto . the churches dedication is expressed by the present action , and gods acceptance is expressed by his command and promise , and the ministerial acception and benediction . the minister in this action is the agent of the people in offering or dedicating these creatures unto god , and he is gods agent or minister in receiving and blessing them . . in this dedication of the bread and wine to god to be the consecrated matter of the commemorative representative sacrifice , the church acknowledgeth the three grand relations of god to his people . . we acknowledge him the creator and owner of all the creatures . . we acknowledge him our righteous soveraign ruler , whose law we have offended , and who hath received the attonement , and whose laws we do herein obey . and , . we acknowledge him our father , or bounteous benefactor , by whom we are sustained , and whose love we have forfeited , and with whom we desire by christ to be reconciled . . this consecration maketh not the bread to be no bread , or the wine to be no longer wine ; nor doth it make any addition to , or change upon the glorified real body of christ ; but it maketh the bread to be sacramentally christs body ; and the wine to be sacramentally his blood ; that is representatively : as an actor in a tragedy is the person whom he representeth : or as in investitures , a sword is the honour of knighthood , or a key is the house , or a twig or turf is the land . . because christ was to be invisible to us , and the heavens must receive him till the restoration of all things , therefore as he hath sent his spirit within to be his agent in his members ; so hath he appointed his ordinances without , and especially this visible solemn representation and commemoration of his sacrifice ; that our faith might hereby be helped , and our souls might be raised to such apprehensions of his love and the mercy of our redemption , as if we had even seen him crucified before our eyes , and this till his glorious return , when we shall enjoy him visibly in his glory . . as christ in his intercession , as our high priest in the heavens , procureth and conveyeth his benefits of salvation upon the account of his sacrifice once offered on the cross ; so doth the church in this commemoration , present him unto god the father , as the sacrificed lamb , in whom they profess themselves to believe , and by whom alone they expect salvation , and all the blessings tending thereunto . . in this commemoration the minister is chiefly the agent of christ , in representing his voluntary offering up himself unto the father in sacrifice for sin : and he is the agent of the people , in that part of the commemoration , in which they profess their believing in a crucified christ , and thankfulness for him , and dependance on him as their hope . . jesus christ having finished the work of redemption , which he was to do on earth , in the days of his flesh , ascended and is glorified with the father , and being become the perfect head and treasure of the church , hath in his testament or new covenant made a free gift of himself and life to all that will receive him as he is offered ; and he hath appointed his ministers not only to proclaim this gift unto the world , but also in his name to deliver it to the church : and it is a great encouragement and comfort to believers , that it is a minister or agent of christ himself , that by his command , and in his name doth say to them [ take ye , eat ye , this is my body which is broken for you . ] and [ this is my blood of the new testament , which is shed for you , drink ye all of it ] ; christ himself with his saving benefits , being herewith as truly offered to their faith , as the signs and representations are offered to their hands and mouths . though it be still but ( consecrated ) bread and wine that doth represent , yet is it the very body and blood of christ that is represented ; and christ himself as the head of the church , and fountain of our renewed life , and as our spiritual nourishment , that is truly given us , and received by us . . it is therefore unmeet for any but a lawful minister of christ , who is authorized hereunto , to administer this holy sacrament : both because no other are called to it in the holy scripture , nor can shew any warrant for such an undertaking ; and because it is very injurious to the comfort of the church , when they know not that the person hath any authority to deliver them so great a mercy from the lord , nor whether christ will own his ministration . . the ministers must partake of this holy sacrament with the church : not as they are the agents of christ for the delivery of it , but as they themselves are his disciples and members of the chruch . . before the receiving of this holy sacrament we ought to examine our selves , that we may come preparedly with repentance for all known sin , and faith in christ , and an humble feeling of our own necessities , and a thankful sense of the love of god expressed in our redemption by christ , and a hungring and thirsting after him and his righteousness , and with an unfeigned love unto our brethren , and a high estimation of the union and communion of the saints , and with a resolution to walk in holy obedience to god , in patient hope of the coming of christ , and of the everlasting kingdom , where we shall be perfectly in him united : which holy affections are also to be exercised in the time of our communion in this sacrament , and afterwards upon the review of what we have here received and done . . the word and prayer must be joyned with the sacrament . the nature and use of it must be opend , and the people excited to the exercise of the duties before mentioned . sin must be confessed and lamented , and mercy implored , and thankfully acknowledged , and the goodness of god , especially manifested in the work of our redemption , must with the greatest admiration , alacrity and joy that we can attain to , be magnified and praised , till this unspeakable love of god in christ hath drawn out our hearts in fervent love to him again . and it will be most suitable to this eucharistical ordinance , that the church do sing some psalm or hymn of praise to god , for the mercies of our redemption . . those are to be invited to the supper of the lord that have these necessary qualifications , in some degree , and the rest to be acquainted with the danger of eating and drinking unworthily . those only are to be admitted to the table of the lord that have the use of reason , and can examine themselves , and are members of the church , and have made a personal credible profession of faith and holiness , and are not justly , for heresie or any scandalous sin , removed from present communion with the church . . the using or not using of forms of prayer in the administration of this sacrament , is to be determined of , as aforesaid in the other parts of worship , according to the different abilities of ministers , and state of the several congregations , and other accidents that should weigh in such indifferent things . but as in the administration of baptism , it is ordinarily meetest and most safe , to use the express form of words which christ hath directed us to , and the church hath still used , viz. [ i baptize thee in the name of the father , son and holy ghost ] : so in the administration of the sacrament of the lords supper , it is safest and meetest that we use the words that christ by his example hath directed us to use . as matth. . , , . luk. . , . cor. . , . viz. [ take ye , eat ye , this is my body which is broken for you , this do in remembrance of me ] and [ this is the blood of christ , even of the new testament ( or this is the new testament in the blood of christ ) which is shed for many for the remission of sins ; drink ye all of it in remembrance of him . ] . as it is not unmeet for the church at other times when they assemble , to make a solemn profession of the christian faith and of holy obedience , to manifest their constancy therein ; and to declare what doctrine it is that we assemble to profess , and to preserve it in the minds of all ; so is it more especially meet , that at baptism and the lords supper , when we are solemnly to renew our covenant with the lord , the covenanters do renew this solemn profession : to which end it is most safe to make use of the ancient forms of confession , called , the apostles creed , and the nicene creed ; and also to recite the ten commandments , with a profession of our consent to the terms of the covenant with god the father , son and holy ghost . to which if we ( at lest sometimes ) adjoyn some fuller explication of the creed and decalogue ( such as is our profession here before set down ) it will not be unprofitable or unmeet . and in such manner it may all be managed , and such signs or expressions of consent required , as the pastors shall judge meet for the attainment of the desired ends , with liberty for such variations , as are necessary to prevent a dead formality . . at the dismission of the assembly , it is meet that the pastor do solemnly bless them in the name of christ , to which he is authorized as an act of his ministerial office . . deacons are church-officers instituted by the holy ghost to be serviceable to the pastors and the church , by the distribution of the creatures dedicated to the church-communion , and taking care for the supplying of the necessities of the poor , out of the contributions or stock of the church . . the first day of the week is appointed or separated by the holy ghost for the holy assemblies and publike worship of the church and other holy exercises ; and is herein to be improved to the honour of god , and the edification of our selves and others : and all other imployments are therein to be avoided that any way hinder the holy duties of the day ; except such as become a greater duty , upon the account of piety , justice or mercy . that some stated time be separated to the publike service of god and the benefit of our souls , is a thing that the law of nature doth command ; that this stated time should be at least one day in seven , the reason and equity ( at least ) of the fourth commandment doth acquaint us : that this day should be every first day of the week , the holy ghost in the new testament hath revealed to us ; acquainting us with christs rising on that day ( which laid the foundation of the change ) and of the assembling of his disciples on that day , and his owning their assembly by his appearing to them , and teaching them , and blessing them , and giving them their commission and the holy ghost , joh. . , to . the same they did the next first day , where he again appeared and owned their assembly , and revealed himself unto them , joh. . , . and that this was the practice of the apostles and the primitive christian churches directed by them , appeareth act. . , . cor. . , . so that it was called the lords day , as the last day before was called the sabbath , rev. . . and to put us out of all doubt of the matter of fact , and consequently of the meaning of these texts of scripture ; the certain tradition and most concordant history of the church assureth us , that ever since the days of the apostles , the universal church in all parts of the world , hath constantly observed the lords day in commemoration of the resurrection of christ : which it is not possible that they could have done , without contradiction and rebukes from the apostles themselves or some of the churches which they planted , if it had not been a certain truth . those therefore that will be against the holy observation of the lords day , must either impudently deny the testimony of all church history and tradition , which with one consent assure us that it was observed universally in the christian churches from the apostles daies , as a thing by them established and practised ; or else they must imagine that all the dispersed churches through the world conspired in the teaching and practising of such an error without any known rebuke , wherein it had been most easie for any to have convicted them to be slanderers of the apostles , or the ages that were before them . having therefore so much in nature , in the fourth commandment , in the new testament , and the doctrine and practice of the universal church , for our holy observation of this day ; it ill beseems any christian to forsake all or any of these , and think now in the end of the world to find out the certain practice of the apostles , better then all the churches which they planted . . seeing the lords day is purposely set apart for the celebrating of the memoriall of the resurrection of christ , and so of the work of our redemption ( as the sabbath was for the commemorating of the work of creation ) , the work of the day must be very much eucharistical , and the church should be taken up in the thankful admiration of the mysterie and mercy of our redemption , and in the affectionate praises of the lord our redeemer , and an aspiring after the everlasting rest , which he hath purchased , and promised , and prepared for us with himself . . ministers must not only perform the publike worship of god upon this day , but also exhort the people to improve the rest of it in private , by prayer , and meditation , and holy conference , and calling to mind the word which they have heard ; especially the parents and masters of families , who must instruct their children and servants , and watch over them , and restrain them from the violation of the day , and call them to an account of the doctrine they have heard , and the duties to be performed . . it is lawful , and a duty on other daies also , according to our necessities and opportunities , to redeem some time for the publike worship of god . and whenever the pastors shall call the church together , to hear the word , or perform holy worship , it is the peoples duty obediently and gladly to attend , if greater duties do not prohibit them . . when great afflictions lie upon the church , or any useful members of it ; or when any great sins have been committed among them , it is meet that in publike by fasting and prayer we humble our selves before the lord , for the averting of his displeasure . and on such occasions it is the pastors duty to confess his own and the peoples sins , with penitence and tenderness of heart , and by his doctrine and exhortation to endeavour effectually to bring the people to the sight and sense of their sin , and the deserts of it , and to a firm resolution of better obedience for the time to come ; being importunate with god in prayer for pardon and renewed grace . . upon the receipt of any notable extraordinary mercies , the church having opportunity , should assemble for publike thanksgiving unto god : wherein the pastors should stir them up to the livelyest sense of the greatness of their mercies , and lead them in a joyful celebration of the praises of their bountiful benefactor . and it is lawful on these daies to express our joy in feasting and outward signs of mirth ; provided that they be moderately and spiritually used , and not to gratifie our sensual desires ; and that we relieve the poor in their necessities ( which also on daies of humiliation and other seasons we must not forget . ) . it is not unlawful or unmeet to keep an anniversary commemoration of some great and notable mercies to the church , the memory whereof should be transmitted to posterity . . in all the modes and circumstances of worship which god himself hath left undetermined , all christians must take heed of making unnecessary things to be necessary , and laying the unity and peace of the church on things indifferent , and laying snares for the consciences of others ; but must leave much to the prudence of the particular pastors that are upon the place , to whom it belongs to fit such circumstantials to their peoples state ; and the churches in such things wherein they may safely differ , must be left to their liberty : long and sad experience having taught us , that the violent imposing of unnecessary things , is the engine of the devil to tear the church . . the marriage of christians being a work of great concernment to themselves , and meet to be publikely performed , and accordingly to be sanctified by the word and prayer ; it is convenient that it be solemnized by the minister , or at least that he counsell and exhort them , and pray for a blessing on them : being first sufficiently satisfied of their capacity and necessary preparations . herein he is to acquaint them with the institution , nature and ends of their relations ; and the duties severally and joyntly by them to be performed ; and the difficulties and temptations to be expected and provided for . especially they are to be directed to live together in holiness , as the heirs of life , and to be very carefull and diligent in the holy education of their children , and governing their families for the lord ; and to use the world as not abusing it , remembring their approaching separation by death . and he is to see that they solemnly enter into the matrimonial covenant , engaging themselves to conjugal fidelity to each other , until they are separated by death . . the pastors of the churches must not only teach the people , and guide them in the publike worship : but also must faithfully oversee them in private , endeavouring to know and watch over each member of their flock , preserving them from heresies , errours , and divisions : defending the truth , confuting gainsayers and seducers ; instructing the ignorant , exciting the negligent ; encouraging the despondent ; comforting the afflicted , confirming the weak , rebuking and admonishing the disorderly and scandalous , and directing all according to their needs , in the matters of their salvation . and the people in such needs should have ordinary recourse to them , as the officers of christ , for guidance and resolution of their doubts , and for assistance in making their salvation sure , and procuring , maintaining or restoring the peace of their consciences , and spiritual consolation . . those persons that are known to commit any gross and scandalous sin , should first by private reproof and admonition ( unless where the notoriousness and heinousness of the crime doth presently call for publike reproof ) be called to repentance : and if they hear not the reprovers , or will not reform , the church must be told of it : and therein it is most convenient , that the pastors be first acquainted with the case ( to avoid contention and confusion , ) before it be brought into the publike assembly : and to that end it is convenient that there be stated meetings where the pastors and some chosen members of the church , ( not as officers , but the deputies or trustees of the rest ) should in their several capacities take cognizance of such offences ; that so a unity and full correspondence may be held between the pastors and the flock , and all things may be done advisedly , orderly , and concordantly : but where this cannot well be done , the pastor or pastors must do their work without it . . those persons that by more private means will not be brought to necessary repentance and reformation , must by the pastor be publikely reproved and admonished before the church , and there called to repentance by the opening of their sin , and the judgements of the lord , and pleading with them those gospel mercies and motives that should melt them into contrition . and if the success do not appear , it is ordinarily meet that the church should joyn in prayer for the offender , that god would give him repentance unto life . . if after sufficient waiting in the use of these means , the offendor still remain impenitent , it is the duty of the church to reject him out of their communion . wherein the pastors must compassionately declare his offence and his impenitency , and the judgements that god hath threatned to such , and the laws of christ commanding the church to put such from among them , and avoid them , and have no company with them , that they may be ashamed , or to take them as heathen men or publicans : and must accordingly declare the person offending to be unmeet for christian communion , and charge the people to avoid him , and have no fellowship with him , and himself to forbear the communion of christians , binding him over to answer it at the bar of christ . which sentence must be accordingly executed by the pastors , in refusing him the ordinances proper to the church , and by the people in avoiding familiarity and communion with him , till he be restored upon his repentance . . it must be a credible profession of repentance only that must be accepted by the church either for the preventing of such a rejection , or for restoring the rejected . and usually when the case is heinous and notorious , or the church hath had the publike cognizance of it , they must also have publike notice of the penitence of the offendor ; who should with remorse of conscience and true contrition confess his sin before the congregation , and heartily lament it , and crave the prayers of the church to god for pardon and reconciliation through christ , and also crave an absolution by the minister , and a restoration into the communion of the church : but because it much dependeth on circumstances of the case whether the confession should be publike or private , or in what manner made , it is therefore to be much left to the prudence of the pastors , whom the people in such cases are commanded to obey . . when a credible profession of repentance is made ( whether voluntarily by the converted , or upon the churches admonition by the scandalous , or after excommunication ) it is the duty of the pastors to declare such penitents in the name of christ to be pardoned and absolved , and ministerially to give them this mercy from the lord , in case their repentance be sincere as they profess : and if the person were excommunicate , it is the duty of the pastor to declare him again meet for the communion of the church , and require the church to receive him with joy as a returning sinner , and not to reproach him with his falls , but to forgive him ; as christ forgiveth him ; all which they are accordingly to perform ; and the penitent with joy to receive his absolution , and to return to the communion of the church , and to a more holy careful obedient life . . when any by frequent covenant-breaking , have forfeited the credit of their words , the church must have testimony of the actual reformation of such persons , before they can receive their professions and promises as credible any more . though yet there is so great difference here in persons and offences , that the particular cases must be much left to the prudence of the pastors that are present , and know the persons and the whole case . . so great is the necessity of the sick , and so seasonable and advantagious the opportunity , that ministers should not negligently omit them , but in love and tenderness instruct them , according to their several conditions : endeavouring the conversion of the ungodly , and the strengthening of the weak , and comforting such as need consolation ; directing them how to improve their affliction ; and helping them to be truly sensible of the evil of sin , the miscarriages and negligences of their lives ; the vanity of the world ; the necessity and sufficiency of christ , and the certainty and excellency of the everlasting glory : perswading them to a pious , just and charitable disposal of their worldly estate ; and to forgive such as have wronged them , and to be reconciled to those with whom they have been at variance ; and believingly to hope for that life with christ , which he hath promised to all that are sanctified by his spirit , and comfortably to commit their souls to their redeemer , and quietly rest in the will , and love , and promises of god ; resolving if god should recover them to health , to redeem their time , and live as a people devoted to his glory . it is meet also that the pastors pray for the sick , both privately and publikely when it is desired and thought fit . . the burial of christians should be decent and honourable , and though it be a thing indifferent in it self , whether exhortations , funeral sermons or prayers be then used , yet because the season is very advantagious for mens reception of holy instructions , it is convenient ( at least when desired ) that the minister do take that season as often as he can , to mind people of their mortality , and the necessity of a speedy preparation for their change : so prudently managing all his exhortations and prayers , that the due end may be attained , and the abuse prevented as far as may be . . the lives of christs ministers should be conformable to their holy doctrine : and so exemplary in innocency , love , humility , meekness , patience , contempt of the world , crucifying the desires of the flesh , and in a zealous heavenly conversation , and in all works of piety , justice and charity , within their power , that the mouths of the enemies may be stopped , and the people may learn , and be convinced and directed , even by their holy examples , and our selves may be saved , and the christian church and doctrine may be honoured , to the glory of the holy ghost and of our redeemer , and our heavenly father . . as we have all one god , one christ , one spirit , one faith , and hope , and love , one covenant , and one catholike church , so should the communion of saints extend as far as their capacity and opportunities will allow . and as particular persons must associate for personal communion in publike worship , so particular churches should associate for such brotherly correspondency and communion , as they are capable of , and their needs require ; that by communicating the truths and mercies which they have received , and advising together , and by a brotherly collation of their apprehensions , and improvement of their several gifts , the unity of the churches may be preserved , and discords and uncharitableness may be avoided , and the beauty and strength of the churches maintained . and therefore the pastors of the neighbour churches ( not excluding others that are fit ) should meet as frequently , and at such times and places , as the ends and works of the association do require . . into these associations such pastors and churches should be received that make a credible profession of faith and holiness , and no other : and they that are hereticks , or of scandalous ungodly lives , must after a first and second admonition , if they remain impenitent , be rejected and disowned by the faithful pastors and churches . . where the fixing of a stated president in each of these associations is requisite for the peace and edification of the brethren , it may well be yielded to : but however a special care must be had to prevent contentions and divisions : and therefore perverse disputings must be suppressed ; and proud , self-conceited , domineering persons , and such as are of fiery , turbulent , contentious spirits , and also subtile hereticks and dividers , must be watched against as the plague of the churches , and all possible charity , humility , meekness , self-denyal , and zeal for holy concord , must be exercised . . those that through distance or impediments cannot , or through mistakes or peevishness will not joyn in such stated brotherly associations and assemblies , are yet to be allowed the due estimation and affection of brethren , and so much communion as at a distance they are capable of , if they do but agree with us in a sound profession of the faith , and a holy conversation , and ministerial fidelity in the main : but yet we must disown the sin of their dividing , or neglect , and as we have opportunity testifie against it . . these churches that cannot hold local communion with one another through differences that destroy not the essentials of christianity , should yet maintain a dear and tender christian love to one another , and profess their owning each other as christians , and churches of jesus christ , and should agree together upon certain just and equal rules for the management of their unavoidable differences , so as may least prejudice charity and common good , and least harden the ungodly , or grieve the weak , or dishonour god , or hinder the success of common , great and necessary truths upon the souls of men ; contriving and amicably promoting the cause of christianity , and every part of it , in which they are agreed ; and should open their disagreements to the people as little as they can . . in cases of tolerable difference , as ministers and people must maintain a special holy love , and communion as far as their differences will admit ; so must they desire the well-fare and the peace of one another , and not stir up hatred or persecution , against each other , by odious nick-names , or exasperating the magistrate or people against dissenters ; but should consent to the liberty of each other , and help to take off unjust hatred , and to hinder all unmerciful violence or rigor against one another ; and all of us should watch against and abhor that proud , self-conceited , domineering disposition that would make us censorious , malicious , or cruel against the weakest servants of the lord . . yet must we not under pretence of charity , consent to any such noxious liberty , as plainly tendeth to the wrong of the church , and the poysoning of the souls of others ; nor yet must we consent to the errours of the best . though we are not the judges of the secrets of mens hearts , nor may not deal uncharitably with any , yet must not heretical self-conceited persons be tolerated in the obstinate dispersing of their errours , to the destruction or danger of mens souls , nor to reproach and speak against the weighty necessary truths of god : nor should any be tolerated to kindle the flames of uncharitableness and contentions in the churches , by railing , reproachful language against the tolerable dissenters : but a healing , merciful , and profitable , and not a destructive toleration should be promoted . . the pastors of the churches of christ have the power of the keys of the kingdom of heaven , but not of the temporal sword on earth : and though we determine not whether in cases of necessity , it be lawful for pastors to be also magistrates ; yet it is certain that without necessity it should not be allowed ( their work requiring all their time and strength ) and that as pastors it belongeth not to them ; but as the magistrate is the appointed officer of god , to govern even churches , pastors , and people , in the way of outward force , and pastors are his officers to govern them by spiritual conduct ; so must we be so far from desiring to usurp a secular power , that we should still advise the magistrate to keep the sword in his own hand , and to take heed of putting compulsive power in the hands of pastors , or enabling them to execute their passionate displeasure against their brethren : and as the magistrate must not usurp the pastors office , but only see that we perform it our selves , and punish us if we do not ; so must not the pastors usurp the magistrates office , but humbly and modestly teach and advise him from the word of god , and reprove him , and threaten him , and in cases of extremity denounce the wrath of god against him , and bind him over to the tribunal of heaven , to answer for his obstinate impenitent contempt ; and then leave all the matter to that bar , and patiently suffer if we be persecuted by him ; not doing any thing in the management of any of our work , without a due respect and reverence to his authority , and a care of the common good that dependeth on his honour , but remembring what is meet for him to hear , and for us as messengers of christ to speak . . those churches of several nations that through distance and diversity of secular governours , are uncapable of personal or local communion with others , should yet consent as neer as may be in their holy professions , and practises ; not tying each other to any of their unnecessary modes or forms , nor uncharitably censuring any tolerable dissenters , but owning those churches that agree with them in the great and necessary things , & holding such correspondence with them by messengers , as shall be needful to the promoting of their unity , love and peace , and of the gospel and common cause of christ , and the defence of each other against the common enemies of those , as emergent occasions shall require and direct them . . to the aforesaid uses , the councils or synods of pastors are lawful and convenient in cases that require them , where the pastors of several churches and nations may diliberate and determine in order to their unity , of doctrines and practices to be agrreed in , and may strengthen the hands of one another . but yet , the canons of such councils are rather agreements , then proper laws , to their several members or absent brethren ; and bind in order to unity and concord by vertue of those general commands that require us to do the work of god in such unity and concord , and not by vertue of any proper superior regimental power , which that council hath over the particular bishops of the churches of christ . and as for general councils , as we should to the forementioned ends regard and honour them above all other , if really such were lawfully assembled ; so in this enlarged and dispersed state of the militant church , we may easily see , that full and proper universal councils , are neither the stated governors of the universal church , nor necessary to its well-being , no nor lawful to be attempted , as a course that would certainly destroy or grievously wrong the churches , by the death and long absence of the pastors , through so many hundred and thousand miles travail , and so long attending , which the state and work of proper universal councils will require : yea the said distance , with the age and weakness of the pastors , and the different languages , and the poverty of many disabling them from such tedious voyages and journies , and the dissent of the princes . ( many of them heathens , infidels , mahometans ) under whose government they live , or through whose dominions they must pass , these with many the like impediments do make a true universal council ( like an universal parliament or senate ) to be so far . from necessary , or desirable , as to be morally impossible , or next to impossible , as to the very being of it . the way that god hath appointed for church-government and deciding controversies , is , . that princes and magistrates govern by the sword or force , and judge who are fit to be punished by the sword ( and though most princes on the earth by infidelity have made themselves uncapable of this part of the work of their office , yet cannot that disoblige them from the commands of god , or free them from his punishments for not performing them , nor make the office of magistrates another thing , nor disable christian princes and magistrates , or disoblige them who have not made themselves uncapable . ) . that these princes and governors of several nations , do hold a loving christian correspondency , for the management of their affairs , and government of the churches under them , so as may be most to the advantage of the cause of christ , and the union , strength and defence of christians ; ( the general rules , and ends of their trust and power , do oblige them to hold such assemblies by their messengers as are needful for their agreement and the unity and safety of the churches under them , as well as they oblige pastors to such necessary correspondencies . ) . that the pastors of particular churches be the governors of those churches by the word and holy discipline ( not having the power of the sword or violence ) and that they judge who is fit or unfit for communion with that church which each or any of them over-see , and who is to be thence excommunicated , or there absolved . . that these bishops , pastors , or elders of particular churches , should hold communion among themselves with all their brethren of other churches , as far as their natural capacity will allow , and the need or benefit of the churches require it : and that they handle in common the causes that belong to all in common , and settle and maintain agreements for the unity and communion of the churches : and they are judges ( as associate ) who is to be received into their associate communion ; and who to be excluded from it ; and what pastors or churches they should hold such communion with as they are capable of ; and which they should admonish , or renounce . . the christian people have allowed them a judgement of discretion , by which they must prove all things , and hold fast that which is good : and must discern and obey the lawfull commands and directions of their magistrates and pastors . . and as men have thus their several shares alloted them in government , judgement , and decisions , limitedly , and not absolutely judging , even to the execution which belongs to their several judicatures : so the finall absolute judgement , and decision of all controversies and causes , is reserved to the dreadfull tribunal of the lord , to which we may make our last appeal , where all the world shall be judged in righteousness , and all the judgements of men be themselves judged , and truth and error , good and evil , right and wrong will be more perfectly manifested unto all ; and it shall be irreversibly determined by jesus christ , who shall go into life everlasting , and who to everlasting punishment . come lord jesus , come quickly . novemb. . . the author thought it not unfit here to annex the description of that order and discipline which is exercised by him , with his assistant fellow-pastors , in the parish-church of kederminster ; in association with many pastors of those parts , who have agreed to exercise so much of the ministerial office , as by the consent of the episcopal , presbyterian , and congregationall , belongeth to them . which being published , . may prevent mens injurious mis-reports of our associations , and discipline , which they may be drawn to by fallacious fame . . and may be an example for those churches that by the magistrates are left at liberty , to worship god in that communion and order which they judge most agreeable to the word of god , and the vniversal consent and practice of the primitive church . the order and discipline of this church , agreeable to the word of god . i. we are willing to teach all in our parish , the doctrine of life , that are willing to learn : and desire them all to hear the word publikely preached , and to come to us to be catechized or instructed . ii. we own all those as visible christians and members of the universal church , that make a credible profession of christianity , and destroy it not by heresie , or ungodly lives . iii. so many of these as also consent to hold communion with this church as members of it , submitting to the ministers and discipline of christ , we shall esteem our flock and special charge , and faithfully perform the duties of our office for their good , as we are able . iv. we desire that all the youth of the parish will learn the principles of the christian religion : and as soon as they understand it , and are heartily resolved to give up themselves to god in christ through the spirit , and to lead a holy life , that they will come and acquaint us with their faith and resolution ; and before the church will make a solemn profession thereof , and give up themselves to god in the personal owning their baptismal covenant ; either reciting the fore-going creed or profession , or , if they are unfit for publike speaking , by consenting when we propound it to them ; or by any other fit expressions . that so we may publikely pray for their confirmation ; and if they consent also to hold communion with this church , we may know them as our charge , and register their names . v. those parishoners that desire us to baptize their children , or to be themselves admitted to the lords supper , and are not members of this church , ( because they will not ) , we desire to come to us , some dayes before ; that so we may be satisfied of their faith and life : and if they seem true christians , and either bring a certificate that they are members of any other church , with ( which we are to hold communion , or shew that it is not from ungodliness that they refuse to live under order and discipline , we shall baptize their children , and occasionally admit them to our communion . but if they are scandalous , we shall require them first to profess their serious repentance : and if they return to scandal , we shall after stay till we see their reformation ( or of one of the parents in case of baptism . ) vi . if any member of this church do differ from us about the gesture in the lords supper ( or any such circumstance ) we desire them first to come to us , and hear our reasons : and if we cannot satisfie them , we will not hinder them from receiving it in any decent gesture they desire . vii . all members of the church must ordinarily hold communion with it , in the lords supper and all ordinances : and if a brother grosly offend , they must orderly and prudently admonish him ; and if he hear them not , tell the church . viii . once a moneth we have a meeting of the magistrates , ministers , deacons , and above twenty persons chosen annually by the church , as their trustees or deputies : here the offendours must be accused , and heard , and dealt with , before the case be opened in the church . and any that are justly offended with any member , may have church-justice . ( the magistrates presence being only ad melius esse ) and the chosen trustees or deputies being no ecclesiastical officers , nor pretending to divine institution as such : but only the fittest of the people chosen to do those things which belong to the people ( who cannot all so frequently meet ) and having no authoritative ruling votes . ix . those that repent not upon publike admonition , must be cast out of our communion , and avoided as heathens : but those that are penitent , must be absolved , and lovingly received . x. if any of our people be offended at any thing in our doctrine or life , we desire them before they vent their offence behind our backs , to come and lovingly tell it us , and hear us speak . and if we do not satisfie them , we desire them to open the matter before the ministers of this association , who are here assembled every moneth . and we shall before them , be responsible , for our doctrine , our administrations , and our lives . ( as we are also willing to be to the magistrate , who only hath the power of the sword , even over the pastors of the church , and whom in all things lawful we must obey , and not resist . ) finis . notes, typically marginal, from the original text notes for div a e- of god . a cor. . , . * or subsistencies . ] b mat. ▪ . joh. . . c tim. . . psal. . , , . & . . isa. . . d neh. . . e rev. . . & . . ex. . , . ezek. . . psal. . . & . . & . . of the creation of man , and the first law . f prov. . . g gen. . . h deut. . i col. . . eecles. . . k psal. . , . l mar. . . . deut . . & . & . . m gen. . , . rom. . of mans fall , and of original sin , and our common misery . a gen. . john . . rom. . , gen. . , . b rom. , , . & . . c acts . . eph. . . heb. . . d psal. . . rom . . eph. . , , . isa . . job . . & . . gen. . . hos. . . e rom. . , . f rom. . , . acts . . of our redemption by jesus christ . a joh . , . & . . joh . . b joh. . rom. . ▪ joh. . c tim. . heb. . , . luke . , , . mat. . , . d heb. . . mat. . heb. . . mat. . . e acts . . heb. . , . f heb. . . & . . tim. . . ep. . . g cor. . , . luk. . . psal. . pet. . , . * or [ to the departed souls ] or [ to the other world . ] h tim. . . heb. . . acts . . i act. . . k acts . . rom. . . heb. . . l acts . . & . . m heb. . . & . . acts . . & . . n heb. . . rom. . . eph. . , , , . rom. . . thes. . . of the new testament or covenant of grace . a heb. . . joh. . & . . acts . ▪ gal. ▪ . acts . & . . & . rom. . , . mar. . . b rom. . , . c gal. . . john . . cor. . . rom. . eph. . . . d rev. . & . col. . , . heb. . . e ma● . . joh . , , . heb. . . thes. . , . & . luke . . f mat. . . mar. . , . cor. . . g joh. . & . , . of the holy ghost revealing and confirming the gospel . a joh. . . & . . pet. . , , . pet. . . tim. . . joh. . . eph. . , . & . . isa. . . rev. . , . tim. . . luke . , . b acts . . . & . . & . , . heb. . , . gal. . , , . joh. . . & . . cor. . of our sanctification by the holy ghost , and the state and blessings of the sanctified . a acts . , . rom. . , , . acts joh. . . eze. . . gal. . . b act. . . c col. . . eph. . , , . & . . cor. . , , . d rom. . . & . . john . e tit. . . f rom. . . mat. . . cor. . luke . . g john . . pet. . . acts . . h gal. . , . john . . i cor. . . pet. . , . tit. . . & . . of the judgement and execution . a luke . . & . cor. . . . phil. . . ▪ pet. . . luke . , . b acts . . cor. . joh. . , . mat. . cor. . . c mat. . & . , , . tim. . , . thes. , , . & . john . . a luke . . act. . . & . . rom . . luke . . thes. . b exod. . . deut. . jos. . . to . c cor. . . d john . . cor. . . cor. . , . john . . eph. , , . e john . . luke . . & . . acts . rom. . , . luke . . john . . f mat. . . eph. . , . & . , , . rom. . , , , . cor. . . eph. . . . & . , . cor. . . & . . isa. . , , . rom. . . the publike means , and duties of holiness . a mat. . , . b rom. . , . act. . . tim. . . acts . . & . . c acts . . & . . d act. . , . . tim. . . tit. . . e acts . , . col. . . eph . , , . mal. . . tim. . . f cor. . , . acts . , . james . . acts . . & . . phil. . . neh. . , & . . & . . & . , . g cor. . . & . . h heb. . . numb. . . i rev. . . acts . . cor. . . k tit. . . & . , . tim. . . & . . l mat. . , . tit. . . cor . , , , . a acts . . b tim. . . heb. . . . . thes. . , . cor. . . c cor. . . & . . rom. . . eph. . , , . phil. . , , . rom. . . the secret duties of holiness . a jude . gal ▪ . . luke . . tim. . . isa. . . b acts . . col. . . rom. . . heb. . , . mat. . , . luke . . rom. . , . cor. . . c pet. . . cor. . . gal. . , . psal. . . d psal. . . & . . & . , . gen. . . eph. . , . psal. . . luke . . pet. , . e luke . . psal. . cor. . . psal. . . prov. . . f eph. . . to . pet. . . jam. . . g psal. . . & . . thes. . . phil. . . john . . the private duties of holiness in our relations to others . a eph. . , . de ut . . , . b dan. . . act. . . prov. . , . & . . psal. . sam. . , . c gen. . . josh. . . d col. . . . eph. . deut. . . e act. . mal. . . cor. . . f psal. . . & . . & . . prov. . . eph. . , , . lev. . mat. . . heb. . . jam. . . pet. . . g jam. . . h col. . , . acts . . & . . eph. . . pet. . . & . . jam. . . col. . . & . . heb. . . the duties of justice and charity towards men . a deut. . . chron. . , . josh. . . isa. . . b rom. . , , . pet. . . eph. . , . c exod. . mat. . . to . d deut. . . phil. . , . cor. . , . & . . e mat. . . f col. . ▪ g mat. . . & . . h mat. . . gal. . . heb. . . notes for div a e- art. . for an holy exemplary life . chron. . , , , . act. . . tim. . , , , , . and . , &c. and . , . pet. . , . art. . for teaching all that will submit . art. . for a personal profession of christianity to be made by all that will be taken for adult members , and partake of their communion . art. . for publick worship . art. . for discipline . art. . for communion of churches by associations . art. . of ordination and approbation of ministers . art. . of obedience to magistrates . to both houses of parliament. that there is a weighty trust reposed in you, 'tis no ambition in me to tell you; for verily the righteous god requires the performance of it from you; the right discharging whereof is of great concernment (and the hearty desire of him that sends this) to you. ... mason, martin, fl. - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason .f. [ ]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing m thomason .f. [ ] estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; : f [ ]) to both houses of parliament. that there is a weighty trust reposed in you, 'tis no ambition in me to tell you; for verily the righteous god requires the performance of it from you; the right discharging whereof is of great concernment (and the hearty desire of him that sends this) to you. ... mason, martin, fl. - . sheet ([ ] p.) printed for robert wilson, at the black-spread-eagle and wind-mill, in martins l'grand, london : . title from caption and first lines of text. signed: martin mason. reproduction of the original in the british library. eng christianity and politics -- england -- early works to . great britain -- politics and government -- - -- early works to . a r (thomason .f. [ ]). civilwar no to both houses of parliament. that there is a weighty trust reposed in you, 'tis no ambition in me to tell you; for verily the righteous god mason, martin c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion to both houses of parliament . that there is a weighty trust reposed in you , 't is no ambition in me to tell you ; for verily the righteous god requires the performance of it from you ; the right discharging whereof is of great concernment ( and the hearty desire of him that sends this ) to you . never had this nation since she had the name of england , more need of wise senators , then at this season ; for england hath sinned presumptuously against her god , his mercies to her have been of a wonderful magnitude : what people under the sun hath he dealt so bountifully with ? or is there any nation under heaven hath had so liberal a portion of the blessings of his right hand , and of his left ? hath she not been counted the mirrour of all nations ? hath not the sound of her inhabitants gone thorough the earth ? have not the neighbour nations round about her , bended to her ? hath she not been a help in needful times unto her friends , and a dread and terror to her enemies ? but how hath england requited the lord ? hath she rightly answered his love , and walked in his light ? or hath she not cast the testimony of his law behind her ? the unparallel'd mercies of her god are undervalued and forgotten by her ; therefore is he drawing near in judgement against her ; for the sins of sodom are found to be within her , and the cry of blood pursues her . time after time hath the righteous god sent his warnings to her , but hitherto they have been little regarded by her : ah! how long hath she grieved her righteous god , and her iniquities been a burthen to his people ! and to add to her unworthiness , and multiply her misery , she hath abused god's messengers : how many of his prophets hath she imprisoned ? and which of her gaols have not been v●sited , by her imprisoning the sons of innocency ? not for any guile that hath been found in their lips , but onely for witnessing against her iniquity and unworthiness . and shall not the righteous god visit for these things ? will he not be avenged on such a people ? certainly 't is time for her to be clothed in sackcloth , and happy were it for her , would she fast from iniquity . o that i might see her princes set in the house of mourning , and her nobles weeping in the dust . but england is sick , and sees it not ; she is near the grave , and not sensible of it : therefore is her condition more desperate , and her malady the more incurable . o england ! england ! my native countrey , calamity is coming very swiftly upon thee , yet neither thy princes , peers , nor prelates ( so called ) seek to comfort thee , nor minister any cordial , or the balm of gilead to recover thee . o cease from thy iniquity , and kiss the rod that smites thee , else verily i see thou runs on to thy ruin , and in thy madness rides post to perdition . ah friends ! is this a time to fall out with your fellow-servants ? hath not england enemies enow abroad to invade and over-run her , but you must needs imbrue your hands in the blood of your native countrey-men ? do not your enemies laugh at your folly ? and will they not be ready to rejoyce at your ruine ? there is an opportunity put into your hands , and the god of englands mercies without doubt hath done it : do you not see the undermining subtilty of your enemies ? if this bloudy spirit be not timely rebuked , rome will soon triumph in englands ruines . verily i must deale plainly with you herein ; for my life is not dear unto me , to do england good . o parliament of england , as yet thou hast power , and know that england's god hath given it unto thee : be a bridle to that bloody spirit , and crush the cockatrice in the shell ; for if thou suffer this jesuitical design to have its swing , it will neither leave thee root nor branch : therefore ( my friends ) seek peace , and pursue it , and be no longer leavened with ammon and amaleck . but let your minds be staid upon the principle of god which he hath placed in your consciences : be still ( i say ) in your minds , and come into calmness ; let the loftiness of man be laid low , and wait in silence upon the living god ; listen and encline your ear unto his still voice , that is it which moves to holiness , mercy , and moderation . the spirit of the lord leads to patience , and counsels his people to forgive their enemies . the righteous seed seeks not for revenge , it cannot endure to have its garment stain'd with blood , and yet it 's a principle that pleads for true obedience to rulers ; but would not have the king drink the blood of the people . the golden mean , i must tell you , is the best ; and when you sit in judgement , see that you remember mercy ; and i warn you in the fear of god , be tender of the life of man . and as for religion , this the righteous god requires of you : seek not to bind the consciences of any whose hearts are truly set towards sion , nor consent not to establish any form by an outward force , but give free toleration in the exercise of a tender conscience . be as zealous as you can in the restraining of vice and vanity in your own particulars , and in the nation . let your laws be a terror to evil-doers , but let the righteous find you favourers of god's people . and take heed of amaleck , that prelatical conscience-binding spirit , which subtilly presses you to an outward conformity ; for amaleck's design is to preach up persecution . you may take notice of the preceding powers that have been split upon this rock : how many overturnings have you known of late ? and did any persecuting plot of late ever prosper ? and do you think to make war against the lamb , and to meet with victory ? if you find it so ▪ then say there is no god in israel . it is in vain for man to strive against his maker ; for the lord god omnipotent is leading and will bring his seed out of the house of bondage , and if pharaoh shall refuse to let israel go free , god will multiply his plagues upon him , and drown him and his host in the red sea : read who can . wherefore , o friends , be perswaded to moderation , and let not the innocent be the object of your wrath , because in feigned humility they come not to you , nor with the windy words of man's hollow wisdome they cannot feed you . plain down-right dealing is a jewel ; and the righteous feel more true joy in the wearing of it , then the egyptians do in all their jewels . and as for us ( whom the scornful generation do call quakers ) were we of the world , the world would love us , for the world loves its own ; but we are not of the world , therefore the world hates us ; but we know it hated christ before us : and this we know also , our adversaries cannot lay their yoak upon us , till the lord suffer them , nor can they go beyond their limit , and the wrath of man shall be restrained : god may suffer them to try us , but they shall not destroy us . therefore do not you resolve within your selves that you will suppress the righteous seed in the people called quakers . for know this assuredly , that spirit which goes about it , must bow unto it , and fall before it ; for they are of the seed of the jews ; read me within : sion must be a burthensom stone unto her enemies ; god is , and will be tender of his seed , and all that fall upon it , shall be broken by it . alas poor mortals ! think you to limit that which is eternal ? you may as well command the fire from burning , the wind from blowing , the sun from shining , the rain from showering , and the grass from springing up or growing , as offer to attempt it . if you can span the circumference of the earth , and dry up the vast ocean with your breath ; if you can turn the autumn into spring , or count the number of the stars , and reckon every sand upon the sea shore ; then may you limit the holy one , and drown his israel in the sea . but who is sufficient for these things ? therefore , o friends , come into the humility , and be no longer high minded , but learn the holy fear , and bow to god's witness in every one of your consciences , and answer the requirings of it , by your obedience to it ; while the light of god is shining in you , it is day ; his spirit shall not alwayes strive with flesh ; work while the light is with you ; the night comes when no man can work ; wherefore prize your time , & repent , and believe and walk in the light , least for your disobedience the lord god omnipotent overturn your mountain , and bring his wheel over you ; and then what are you ? and as for us , our hope and help is in israel's god , and we fear not man , nor what man can do unto us , we are well known to be a harmless people , and have learnt to pray for them that persecute us , and desire to live peaceably with all men . therefore be not prejudiced in your minds towards us ▪ nor go about to make laws against us , because we de●● plainly with you ; for of a certain , god is with us . martin mason . lincoln , the second day of the th . month , . london , printed for robert wilson , at the black-spread-eagle and wind-mill , in martins l' grand , . the principles of christian religion sumarily sett dovvne according to the word of god: together with a breife epittomie of the bodie of divinitie. by james usher bishop of armaugh. ussher, james, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing u estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the principles of christian religion sumarily sett dovvne according to the word of god: together with a breife epittomie of the bodie of divinitie. by james usher bishop of armaugh. ussher, james, - . [ ], , [ ], - p. printed by r.b. for geo. badger, and are to bee sold at his shop, in st. dunstans church yard, in fleet-street, london : . 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characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -- early works to . catechisms, english -- early works to . christianity -- essence, genius, nature -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the principles of christian religion : sūmarily sett downe according to the word of god : together with a breife epittomie of the bodie of divinitie . by iames vsher bishop of armagh . london , printed by r.b. for geo. badger , and are to bee sold at his shop , in st. dunstans church yard , in fleet street . . the principles , of christian religion , summarily set downe according to the word of god. question . what sure grounds have we to build our religion upon ? ans. the word of god contained in the scriptures . what are those scriptures ans. holy writings indited by god himselfe , for the perfect instruction of his church what gather you of this that god is the author of those writings ? ans , that therefore they are of most certaine credit , and highest authoritie . how serue they for the perfect instruction of the church ; ans in that they are able to instruct us sufficiently , in all points of faith , that we are bound to beleive , and all good duties that we are bound to practice . what gather you of this ; ans. that a it is our duty to acquaint ourselves with these holy writings , and b not to receive any doctrine , that hath not warrant from thence . what is the first poine of religion , you are to learne out of gods sacred word ? ans. the nature of god. what is god ? ans. god is a spirit , most perfect b most c wise , almigh●y , and most , holy . what meane you by call●ng god a spirit ? ans , that he hath no body at all , and therfore must not be thought like to any things , which may be seene by the eye of man. how many gods are there ? ans. only one d god , but three persons . which is the first person ? ans. the father e , who begetteth the son : which is the second ? ans. the sonne begotten of the father . which is the third ? ans. the holy ghost proceeding from the father and the sonne . what did god before the world was made ? ans. hee did before all time , by his unchangable councell , ordaine , whatsoever should come to passe . in what manner had all things the beginning ? ans. in the beginning of time , when no creature had any being , god by his word alone , in the space of sixe dayes , created all things . which are the principall creatures ? ans. angels and men. what is the nature of angels ? ans. they are wholly spirituall , haveing no body at all . what is the nature of man ? ans. hee consists of two divers parts , a body , and a soule . what is the body ? ans. the outward and earthly part of man made at the begining of the dust of the earth . what is the soule ? ans. the inward and spirituall part of man which is immortall , and never can die . how did god make man at the beginning ? ans. according to his owne likenesse , and image . wherein was the image of god principally seen ? ans in the perfection of the understanding and the freedome , and holinesse of the will. how many men were created at the beginning ? ans. two , adam the man & eue the woman from both whom , afterwa●ds all mankinde did proceed . what doth god after the creation ; ans. by his providence he preserveth , and governeth his c●eatures with al things belonging unto them . what befell angels after their creation ? ans some continued in the holy estate , wherein they were created , some of them fell , and became divels . may the good angels fall hereafter ? ans. no , but they shall always continue in their holinesse , and happinesse . shall the wicked angels ever recover teeir first estate ? ans. they sh●ll not , but be tormented in hell , world without end . how did god deale with man , after that hee made him . ans , he made a covenant or agreement with adam and in him with all mankind . what was man bound to doe by this covenant ? ans. to continue as holy , as god at the first made him , to keepe all gods commandements and never to breake any of them : what did god promise unto man , if hee did thus keepe his commandements ; ans the continuance of his favour and everlasting life . what did god threaten vnto man if hee did sinne , and breake his commandements ? a. his dreadful curse , and everlasting death . did man continue in that obedience , whiche he did owe unto god ? ans. no : for adam and eve obeying , rather the perswasion of the devil , then the commandements of god , did eate of the forbidden fruite , and so fell away from god. was this the sinne of adam , and eve alone ; or are wee also guilty of the same ? ans. all wee that are their children , are guilty of the same sinne , for we all sinned in them . wh●t followed upon this sinne ? ans. the losse of the image of god , and the corruption of nature in man called originall sinne . wherein standeth the corruption of mans nature ? ans. in sixe things principally . what is the first ? ans. the blindnesse of the understanding , which is not able to cōceive of the things of god. what is the second ? ans. the forgetfulnesse of the memory unfit to remember good things . what is the third ? ans. the rebellion of the will , which is wholly bent to sin , and altogether disobedient unto the will of god. vvhat is the four●h ? ans. diso●der of the affections , as joy , heavinesse , love , anger , feare , and such like . what is the fift ? ans. feare and confusion in the conscience , condemning where it should not , and excusing where it should condemne . vvhat is the sixth ? ans. every member of the body is become a ready instrument , to put sinne in execution . what are the fruits that proceed from this naturall corruption . ans. actuall sinnes , whereby we breake the commandements of god in the whole course of our life . how doe you break gods commandements ? ans. in thought , word and deed , not doing that which we ought to do , and doing that which we ought not to doe . what punishment is mankinde subject to , by reason of originall and actual sin ? ans. he is subject to all the plagues of god in this life , and endlesse torments in hell after this life . did god leave man in this wofull estate ? a. no , but of his free and undeserved mercy , entred into a new covenant with mankind . what is offered unto man in this n●w cov●nant ? a. grace and life everlasting , is freely offered , unto all that shall bee reconciled unto god , by his son iesus christ , who alone is mediator betwixt god and man. vvhat are you to consider in christ the mediatour of this covenant ? ans. two things , his nature , and his office. how many natures be there in christ ? ans. two , the god-head , and the man-hood joyned together in one person . vvhy must christ bee god ? ans. that his obedience and suffering , might bee of infinite worth , and value , as proceeding from such a person , as was god equall to the father , that hee might bee able to overcome the sharpenesse of death ( which himselfe was to unde●goe ) and to raise us up from the death of sinne by sending his holy spirit into our hearts . vvhy must christ bee man : ans. because the god-head could not suffer , and it was further requisite that the same nature which had offended should suffer for the offence , and that our nature which was corrupted in the first adam should be restored to his integrity in the second adam christ iesus our lord. what is the office of christ ? ans , to be a mediator betwixt god & man. what was required of christ for making peace & reconcilation betwixt god and man ? ans. that he should satisfie the first covenant wherunto man was tyed . wherein was christ to make satisfaction to the first couenant ; ans. in performing that righteousnes which the law of god did require of man , in bearing the punishment which was due unto man for breakīg of the same law . how did christ perform that righteousnesse which gods law requireth of mā ? ans. in that he was conceived by the holy ghost , without all spot of originall corruption , and lived most holy all the days of his life , without all actuall sin . how did he beare the punishment which was due unto man for breaking gods law ? a. in that he willingly for mā● sake made himselfe subject to the curse of the law , both in body and soule , and humbling himselfe even unto the death , offered up unto his father , a perfect sacrifice for all the sinne of gods children . vvhat is required of man for obtaining the benefits of the gospell ? ans. that he receive christ iesus whom god doth freely offer unto hī . by what meanes are you to receive christ ? ans. by faith , whereby i believe the gracious promises of the gospell . how doe you rec●ive christ by faith ; ans. by laying hold of him , and applying him with all his benefits to the comfort of my owne soule . vvhat is the first maine benefit which we doe get by thus receiving christ ? ans. iustification , wherby in christ , wee are accounted righ●eous and so are freed from condemnation , and have assurance of everlasting life . vvherein standeth this justification ? ans. in the forgivenesse of our sinnes , and imputing of christs righteousnesse unto us . wherby then must we● looke to be justified in the sight of god. ans. onely by the merrits of christ iesvs , received of us by faith . what other maine benefit doe we get by receiving christ ? ans. sanctification whereby wee are freed from the tyranny of sin and the image of god is renewed in us . wherein is this sanctification seene ? ans. in repentance , and new obedience , springing from thence . vvhat is repentance ? ans. repentance is a gift of god , wherby a godly sorrow is wraught in the heart of the faithfull , for offending god their mercifull father , by theit former transgressions , together with a resolution for the time ●o come , to forsake their former , courses and to lead a new life : vvhat call you new obedience . ans. a carefull endeavour which the faithfull have to give unfained obedience to all gods commandements , according to that measure of strength , wherewith god doth enable them . what rule have we for the direction of our obedience ? ans. the morall law of god , the summe whereof is contained in the ten cōmandements . what are the che●fe parts of this law ? ans. . the duties which wee owe unto god , set downe in the fi●st table , and that which wee owe unto man in the second . what is the summe of the first table . ans. that wee love the lord our god , with all our hear● , with all our soule , and with all our minde . how many comm●ndements belong to this table ? ans. foure what duty is imployed in the fir●t commandement ? ans. that in all the inward powers , and faculties of our soul●s , the true eternall god be entertained and he only . what dutie is injoyned in the second commandement ? ans. that all outward meanes of religion , and solemne worship bee given unto the same god alone , and not so much as the best degree therof ) even of the bowing of the body , be communicated to any image or representation , either of god or any thing else whatsoever . what is inioyned in the third commandement ? ans. that in the ordinary course of our lives , we use the name of god ( that is his tythes word , workes , judgements , and whatsoever he would have himselfe knowne by ( with reverence , and all holy respect , that in all things he may have his due glory given unto him . what doth the fourth commandement require ? ans. that wee keepe holy the sabboth day , by resting from the ordinary busines of this life and bestowing that leisure upon the exercises of religion , both publike and private . what is the summe of the second table ? ans. that wee love our neighbours as our selves . what commandements belong to this table ? ans. the six last . what kind of duties are prescribed in the fift commandement , which is the first of the second table ? ans. such duties as are to be performed w th a speciall respect of superiours , inferiours , and equalls , as namely , reverence to all superiours , obedience to such of them , as are in authority , and wha●soever speciall duties concerne the husband , and wife , parents and children , masters , and servants , magistrate , and people , pastors and flocke , and such like . what doth the sixt commandement injoyne ? ans. the preservation of the safety of mens persons with all meanes tending to the same . what is required in the seventh commandement ? ans. the preservation of the chastity of mens persons , for the keeping whereof , wedlocke is commanded unto them that stand in deed thereof . what things are ordained in the eight commandement ? a. whatsoever concerneth the goods of this life , in rega●d either of our selues , or of our neighbours . of our selves , that we labour diligently , in an honest , and profitable calling , contenting our s●lves , with the goods well gotten , and with liberalitie imploy them to good uses of our neighbours , that we use just dealings unto them in this respect , and use all meanes that may tend to the furtherance of their estate . what doth the ninth commandement require ? ans. the using of truth in our dealing , one with another , especially to the prese●vatiō of the good name of our neighbours . what doth the tenth and last commandement containe ; ans. it condemneth all wandring thoughts , that disagree from the love which wee owe to our neighbours , although wee never yeeld our consent thereunto what meanes doth god use to offer the benefits of the gospel unto men , and to worke , and increase his graces in them ? ans. the outward ministery of the gospel . where is this ministerie executed : ans. in the visible churches of christ. what doe you call a visible church ? ans. a company of men that live vnder the meanes of salvation . what are the principall parts of this ministerie ? ans. the administration of the word , and sacraments . what is the word ? ans. that part of the outward ministerie w ch cōsisteth in the delivery of doctrine . what is a sacrament ? ans. a sacrament is a visible signe , ordeined by god , to bee a seale for confirmation of the promises of the gospell unto the true members in christ. vvhat are the sacramēts ordained by christ in the new testament ? ans. baptisme and the lords supper . what is baptisme ? ans. the sacrament of our admission into the church , sealing unto us our new birth , by the communion , which wee have with christ iesus . what doth the elements of water in baptisme , represent unto us ? ans. the bloud and merits , of iesus christ our lord. what doth the clensing of the body ●epresent ? ans. the clensing of the soule by the for givenesse of sinne , and imputation of christs righteousnesse . what doth the being under the water , aad the freeing from it againe , represent ? ans. our dying unto sinne , by the force of christs death , and living againe unto righteousnesse , through his resurrection . what is the lords supper ? ans. a sacrament of our preservation in the church , sealing unto us our spirituall nourishment , and continuall increase in christ . what doth the elements of bread and wine in the lords supper represent unto us ? ans. the body , and bloud of christ. what doth the breaking of the bread , and powring out of the wine represent ? ans. the sufferings whereby our saviour was broken for our iniquities , the shedding of his precious bloud and powring out of his soule unto death . vvhat doth the r●ceiving of the bread , and vvine represent ? ans , the receiving of chr●st by faith . vvhat doth the nourishmrnt , which our body receiveth ( by vertue of this outward meat ) seal ūto us ? ans. the perfect nourishment , and continuall increase of strength w ch the inward man , injoyeth by vertue of the communion with iesus christ , after the course of this life is ended . vvhat shall bee the state of man in the world to come ? ans. every one to be rewarded according to the life , which hee hath lead . how many kindes bee there of this judgement ? ans. two , the one particular , the other generall . vvhat call you the particular judgement ? ans. that which is given upon the soule of every man , as soone as it is departed from the body . what is the state of the soule of man , as soone as hee departeth out of this life ? ans. the soules of gods children bee presen●ly received into heaven , there to injoy unspeakeable comforts ; the soules of the wicked are sent into hel , there to endure endles tormēnts . vvhat call you the generall judgement ? ans. that which christ shall in a solemne manner , give upon all men at once , when hee shal come at the last day , with the glory of his father , and all men , that ever have be●n from the beginning of the world untill that day shall ●ppeare , ●ogether before him , bo●h in body , and soule , whether they bee qui●ke or dead . how sh●ll the dead appeare before the judgement seate of christ ? ans. the bodyes which they had in their life time , sh●ll by the almighty power of god be restored againe , and quickned with their soules and so there shall bee a resurrection from the dead . how shall the quicke appeare ? ans. such a● then remaine al●ve , sh●ll bee changed in the twinkling of an eye , which shall bee to them in stead of death . what sentence shall christ pronounce upon the righteous ? ans. come yee blessed of my father , inherit the kingdome prepared for you , from the foundations of the world . what sentence shall hee pronounce upon the wicked ? ans. depart from me yee cursed , into everlasting fire , which is prepared for the devill , and his angels . vvhat shall follow this ? ans. christ shall deliver up the kingdome to his father , and god shall bee all in all . a briefe method of christian religion with a more particular declaration of some perticular heads of doctrine , which for more plainesse sake were shortly touched in the former summe . heb. . . therefore leaving the doctrine of the b●ginning of christ. &c. by iames vsher bish. of armagh . london , printed for geo. badger . . the method of the doctrine of christian religion . question . what certaine rule have we left us for our direction in the knowledge of the true religion whereby we must be saved ? ans. the holy scriptures of the old , and new testament , which god delivered unto us , by the ministerie of his servants the prophets , and apostles , to informe us perfectly in all things that are needfull for us to know in matters of religion . what be the generall heads of religion , which in these holy writings are delivered unto us ? ans. the knowledge of gods nature and kingdome . what are we to consider in gods nature ? ans. first , his essence or being , which is but one , and then the persons which are three in number . what doe you consider in gods essence or being ? ans. his perfection and life . how are we to conceive of god in regard of his perfection ? ans. that he is a spirit most single and infinite , having his being from himself , and having need of nothing which is without himselfe . why doe you call god a spirit ? ans. to declare his being to be such as hath no body , and is not subject to our outward senses , that we admit not any base conceit of his majesty , in thinking him to be like unto any thing which can be seen by the eye of man. what understand you by this singlenesse or simplicity of gods nature ? ans. that he hath no parts nor qualities in him , but whatsoever is in him is god , and gods whole essence . what gather you of this that god hath no parts nor qualities ? ans. that he neither can bee divided , nor changed , but remaineth alwayes in the same state without any alteration at all . in what respect doe you call gods essence infinite ? ans. in that it is free from all measure , both of time and place . how is god free from all measure of time ? ans. in that he is eternall without beginning , and without ending , never elder nor younger , and hath all things present , unto him neither former or later , past or to come . how is god infinite in regard of place ? ans. in that he filleth all things and places both within and without the world , present every where , contained no where . how is he present every where ? hath he one part of himselfe here , and another there ? ans. no , for he hath no parts at all whereby he might be divided , and therefore must be wholly wheresoever he is . what doe you call the life of god ? ans. that by which the divine nature is in perpetuall action , most simply and infinitely moving it self , in respect whereof the scripture calleth him the living god. what gather you of the comparing this infinitenes and simplicity ( or singlenesse ) of gods nature , with his life and motion ? answ. that when strength , justice , and mercy are attributed unto god , we must conceive that they are in him without all measure , and further also that they bee not divers vertues whereby his nature is qualified ; but that all they and every one of them is nothing else but god himselfe , and his intire essence . wherein doth the life of god shew it selfe ? ans. in his alsufficiencie , and in his holy will. wherein standeth his alsufficiency ? a. in his all-knowing wisdome , and his almighty power . wherein doth his wisdome consist ? ans. in perfect knowledge of all things that either are or might be . in what sort doth god know all things ? doth he as we doe , see one thing after another ? ans. no , but with one sight he continually beholdeth all things distinctly , whether they be past , present , or to come . how is he god almighty ? ans. because he hath power to bring to passe all things that can be , howsoever to us they may seeme impossible . wherein is the holinesse of his will seen ? ans. in his goodnesse and in his justice . wherein doth he shew his goodnesse ? ans. in being beneficiall unto his creatures , and shewing mercy unto them in their miseries . wherein sheweth he his justice ? ans. both in his word , and in his deeds . how sheweth he justice in his word ? ans. because the truth thereof is most certaine . how sheweth he justice in his deeds ? ans. by ordering and disposing all things rightly , and rendring to his creatures according to their works . what doe you call persons in the godhead ? ans. such as having one essence or being equally common , are distinguished ( not divided ) one from another by some incommunicable property . how commeth it to passe that there should be this diversitie of persons in the godhead ? ans. though the essence or being of the godhead be the same , and most simply as hath been declared ; yet the manner of this being is not the same , and hence ariseth the distinction of persons , in that beside the being which is common to all , and the self-same in all , they have every one some especiall property which cannot be common to the rest . which are these persons , and what are these personal properties ? ans. the first person in order is the father , who begetteth the son. the second is , the sonne begotten of the father . the third is , the holy-ghost , proceeding from the father and the son. doth the godhead of the father beget the god-head of the son ? ans. no , but the person of the father begetteth the person of the sonne . thus much of gods nature , what are we to consider in his kingdome ? ans. first , the decree made from all eternity ; and then the execution thereof accomplished in time . how was the decree made ? ans. all things whatsoever should in time come to passe , with every small circumstance appertaining thereunto , was ordained to be so from all eternitie , by gods certaine and unchangeable counsell . did god then before he made man , determine to save some , & reject others ? ans. yes surely , before they had done either good or evill , god in his eternall counsel set some apart , upon whom he would in time shew the riches of his mercy , and determined to withhold the same from others , on whom he would shew the severity of his wrath . what should move god to make this difference between man and man ? ans. only his owne pleasure , whereby having purposed to create man for his owne glory , forasmuch as he was not bound to shew mercie unto any , and his glory should appeare as well in executing of justice , as in shewing mercy ; it seemed good unto his heavenly wisdome to chuse out a certain number towards whom he would extend his undeserved mercy , leaving the rest to be spectacles of his justice . wherein doth the execution of gods decree consist ? ans. in the works of the creation and providence . what was the manner of the creation ? ans. in the beginning of time when no creature had any being , god by his word alone , did in the space of six dayes create all things , both visible and invisible , making every one of them good in their kinde . what are principal creatures which were ordained unto an everlasting condition ? ans. angels altogether spirituall and void of bodies : and man consisting of two parts , the body which is earthly , and the ●●ule which is spirituall , and therefore not subject to mortality . in what regard is man said to be made according to the likenesse and image of god ? ans. in regard especially of the perfections of the powers of the soule ; namely , the wisdome of the mind , and the true holinesse of his free-will . how are you to consider of gods providence ? ans. both as it is common unto all the creatures which are thereby sustained in their being , and ordered according to the lords will , and as it properly concerneth the everlasting condition of the principal creatures ; to wit , angels , and men . what is that which concerneth angels ? ans. some of them remained in that blessed condition wherein they were created , and are by gods grace for ever established therein . others kept it not , but wilfully left the same , and therefore are condemned to everlasting torment in hell , without all hope of recovery . how is the state of mankinde ordered ? ans. in this life by the tenor of a twofold covenant , and in the world to come , by the sentence of a twofold judgement . what is the first of these covenants ? ans. the law , or the covenant of workes , whereby god promiseth everlasting life unto man , upon condition that he performe intire and perfect obedience unto his law , according to that strength wherewith he was indued by nature of his creation , & in like sort threatneth death unto him if he doe not performe the same . what seale did god use for the strengthning of his covenant ? ans. the two trees which he planted in the middle of paradise , the one of life , the other of knowledge of good and evill . what did the tree of life signifie ? ans. that man should have assurance of everlasting life if he continued in obedience . what did the tree of knowledge of good and evill signifie ? ans. that if man did fall from obedience , he should be surely punished with everlasting death , and so know by experience in himselfe , what evill was , as before he knew by experience that only which was good . what was the event of this covenant ? ans. by one man sinne entred into the world , and death by sinne , and so death went over all men , forasmuch as all men have sinned . how did sinne enter ? ans. whereas god had threatned unto our first parents , that whatsoever day they did eat of that forbidden fruit they should certainly die . they beleeving rather the word of the devill that they should not dye , and subscribing unto his reproachfull blasphemy , whereby hee charged god with envy towards their estate , as if hee had therefore forbidden the fruit , least by eating thereof they should become like god himself , entred into action of rebellion against the lord who made them , and openly transgressed his commandement . what followeth from this ? ans. first , the corruption of nature , called originall sinne , derived by continuall discent from father to sonne , wherewith all the powers of the soule and body are infected , and that in all men equally , and then actuall sin ariseth from hence . shew how the principall powers of the soule are defiled by this corruption of our nature ? ans. first , the understanding is blinded with ignorance and infidelity . secondly , the memory is prone to forget the good things which the understanding hath conceived . thirdly , the will is disobedient unto the will of god , understood and remembred by us , the freedome and holinesse which it had at the first being lost , and is now wholly bent to sin . fourthly , the affections are ready to overrule the wil , and are subject to all disorder . lastly , the conscience it selfe is distempered and polluted . in what sort is the conscience thus distempered ? ans. the duties therof being two , especially to give direction in things to be done , and to give both witnesse and judgement in things done : for the first , it sometimes giveth no direction at all , and thereupon maketh a man to sin in doing of an action , otherwise good and lawfull ; sometimes it giveth a direction , but a wrong one , and so becommeth a blind guide , forbidding to doe things which god alloweth , and commanding to doe things which god forbiddeth . for the second , it sometimes giveth no judgement at all , nor checking the offender as it should ; but being benummed , and as it were seared with an hot yron ; it sometimes giveth judgement , but falsly condemning where it should excuse , and excusing where it should condemne , thereby filling the mind with false fears , or feeding it with vaine comforts , and somtimes giveth true judgement , but uncomfortable and fearfull , tormenting the guilty soule as it were with the flashes of hell-fire . what are the kinds of actuall sinn● ? ans. such as are inward in the thoughts of the mind and lusts of the heart , or outward , in word or deed , whereby the things are done which should be omitted , and those things omitted , which should be done . what is the death which all men are subject unto , by reason of these sinnes ? ans. the curse of god both upon the things that belong unto them ( such as are their wife and children , honour , possessions , use of gods creatures ) and upon their own persons in life and death . what are the curses they are subject to in this life ? ans. all temporall calamities both in body ( which is subject unto infinite miseries ) and in soule , which is plagued somtime with madnesse , sometime with the terrour of a guilty conscience , sometimes with a benummed and seared conscience , sometime with hardnesse of heart , which cannot repent ; and finally , a spirituall slavery under the power of the world and the devill . what is the death that followeth this miserable life ? ans. first , a separation of the soule from the body , and then an everlasting seperation of the whole man from the presence of god with unspeakable torment in hell-fire , never to be ended , which is the second death . if all mankind be subject to this damnation , how then shall any man be saved ? ans. surely by this first covenant of the law , no flesh can be saved , but every one must receive in himselfe the sentence of condemnation ; yet the lord being a god of mercy , hath not left us here , but entred into a second covenant with mankind . what is the second covenant ? a. the gospel or the covenant of grace , wherby god promiseth everlasting life unto man , upon condition that he be reconciled to him in christ ; for as the cōdition of the . was the continuance of that justice , which was to be found in mans own person ; so the condition of the second is the obtaining of that justice which is found without himselfe in the person of the mediator jesus christ. what are we to consider in christ our mediator ? ans. two things , his nature and his office . how many natures be there in christ ? ans. two , the god-head , and the manhood ; remaining still distinct in their substance , properties and actions . how many persons hath he ? ans. only one , which is the person of the son of god , for the second person in the trinity tooke upon him , not the person , but the nature of man ; to wit , a body and a reasonable soule , which doe not subsist alone , ( as we see in all other men ) but are wholly sustained in the person of the son of god. what is the use of this wonderfull union of the two natures in one person ? ans. our nature being received into the union of the person of the son of god , the sufferings and the obedience which it performed became of infinite value , as being the sufferings of him who was god , equal with the father . what is the office of christ ? ans. to be a mediator betwixt god and man. what par● of his office did he exercise concerning god ? ans. his priesthood . what are the parts of his priestly office ? ans. the satisfaction of gods justice , and his intercession . what is required of christ for the satisfaction of gods justice ? ans. the paying of the price which was due for the breach of the law committed by mankinde , and the performance of that righteousnesse , which man by the law was bound unto , but unable to accomplish . how was christ to pay the price which was due for the sinne of mankind ? ans. by that wonderful humiliation , wherby he that was equall with god , made himselfe of no reputation , and became obedient unto the death , sustaining both in body and soule , the curse that was due to the transgression of the law. what righteousnes was there required of christ in our behalfe ? ans. both originall which he had from his conception ( being conceived by the holy-ghost , in all purenesse and holinesse of nature ) and actual which he performed by yeelding perfect obedience , in the whole course of his life , unto all the precepts of gods law. what is the intercession of christ ? ans. that part of his priesthood , whereby he maketh request unto his father for us , and presenteth unto him both our persons , and our imperfect obedience , making both of them ( however in themselves polluted ) by the merit of his satisfaction , to be acceptable in gods sight . thus much of that part of the office of the mediatour which is exercised in things concerning god ; how doth he exercise himselfe in things concerning man ? ans. by communicating unto man that grace and redemption which he hath purchased from his father . what parts of his office doth he exercise here ? an. his propheticall and kingly office. what is his propheticall office ? ans. that whereby he informeth us of the benefits of our redemption , and revealeth the whole will of his father unto us , both by the outward meanes which he hath provided for the instruction of his church , and by inward enlightning of our mindes by his holy spirit . what is the kingly office ? ans. that whereby he ruleth his subjects , and confoundeth all his enemies . how doth he rule his subjects ? ans. by making the redemption which he hath wrought effectuall in the elect , calling those whom by his prophetical office he hath taught to embrace the benefits offered unto them , and governing them being called both by these outward ordinances which he hath instituted in the church , and by the inward operation of his blessed spirit . having thus declared the natures and office of christ , the mediator of the new covenant ; what are you now to consider in the condition of mankinde which hold by him ? ans. two things , the perticipation of the grace of christ , effectually communicated by the operation of gods spirit unto the catholike church , which is the body and spouse of christ , out of which there is no salvation ; and the outward meanes ordained for the offering and effecting of the same , vouchsafed unto the visible church . how is the grace of god effectually communicated to the elect , of whom the catholike church doth consist ? ans. by that wonderfull union , , whereby christ and his church are made one ; so that all the elect being ingrafted into him , grow together into one misticall body , whereof he is the head. what is the bond of this union ? ans. the communion of gods spirit , which being derived from that man christ jesus , upon all the elect , as from the head unto the members , giveth unto them spirituall life , and maketh them pertakers of christ with all his benefits , what are the benefits which arise to gods children from hence ? ans. reconciliation and sanctification . what is reconciliation ? a. that grace wherby we are freed from gods curse , and restored unto his fatherly favour . what are the branches of this reconciliation ? ans. justification and adoption . what is iustification ? ans. that grace whereby we are freed from the gilt of sinne , and accounted righteous in christ jesus our redeemer . how then must sinfull man looke to be justified in the sight of god ? ans. by the mercy of god alone , whereby he freely bestoweth his sonne upon him , imputing mans sinnes unto christ , and christs righteousnes unto man , whereby the sinner being possessed of jesus christ , obtaineth of god remission of sinnes , and imputation of righteousnesse . what is adoption ? ans. that grace wherby we are not only made friends with god , but also his sons and heires with christ. what is sanctifica●●●n ? a. that grace wherby we are freed from that bondage of sin remaining in us , and restored unto the freedome of righteousnesse . what be parts of sanctification ? ans. mortification , whereby our naturall corruption is subdued , and vivification or quickning , whereby inherent holinesse is renewed in us . is there no distinction to be made among them that thus receive christ ? ans. yes , for some are not capable of knowledge , as infants , and such as we terme naturals . othersome are of discretion in the former sort , we are not to proceed further then gods election , and the secret operation of the holy-ghost . in the other there is further required , a lively faith bringing forth fruit of true holines is it in mans power to attaine this faith and holinesse ? ans. no , but god worketh them in his children according to that measure which he in his children seeth fit . what doe you understand by faith ? ans. a gift of god , whereby man being perswaded not only of the truth of gods word in generall ; but also of the promises of the gospell in particular , applieth christ with all his benefits , unto the comfort of his owne soule . how are we said to be justified by faith ? ans. not as though we were just , for the worthinesse of this vertue , for in such respect christ alone is our righteousnesse ; but because faith , and faith only is the instrument fit to apprehend and receive , not to worke or procure our justification , and so to knit us unto christ that we may be made per●akers of all his benefits . what is that holinesse which accompanieth this justifying faith ? ans. a gift of god , whereby the heart of the beleever is withdrawne from evill , and converted unto newnes of life . wherein doth this vertue shew it selfe ? ans. first , in unfained repentance , and then in cheerfull obedience springing from the same . what are the parts of repentance ? ans. two , a true griefe wrought in the heart of the beleever , for offending so gracious a god by his former transgressions . and a conversion unto god againe , with full purpose of heart , ever after to cleave unto him , and to refraine from that which shall be displeasing in his sight . what is the direction of that obedience which god requireth of man ? a. the morall law , whereof the ten commandements are an abridgement . what is the summe of the law ? ans. love. what bee the parts thereof ? ans. the love which wee owe unto god , cōmanded in the first ; and the love which we owe unto our neighbours , commanded in the second table . how do you distinguish the foure commandements which belong unto the first table ? ans. they doe either respect the conforming of the inward powers of the soule , to the acknowledgement of the true god , as the first commandement ; or the holy use of the outward meanes of gods worship , as in the three following . what are the duties which concerne the outward means of gods worship ? ans. they are either such as are to be performed every day as occasion shall require , or such as are appointed for a certaine day . what commandements do belong unto the first kinde ? ans. the second concerning the solemne worship of religion ; and the third , concerning that respect which we are to have of gods honour in the common carriage of our life . what commandement belongeth to the second kinde ? ans. the fourth , injoyning the speciall sanctification of the sabbath day . how doe you distinguish the six commandements belonging to the second table ? ans. the first five doe ordaine such actions as are injoyned with consent of the mind at least : the last , respecteth the first motions that arise in the heart before any consent be given . what are the duties ●ppertaining to the first kinde ? ans. they are either due unto certaine persons , in regard of some speciall bonds ; or to all men in generall , by a certaine rite ; the first sort is set down in the first commandement ; the other , in the foure next . what is the outward meanes whereby the gospell is offered unto mankinde ? a. the ministry of the gospell , which is exercised in the visible church of christ. of whom doth the visible church cons●st ? ans. of publike officers , ordained to be ministers of christ , and disposers of heavenly things , according to the prescript of the lord , and the rest of the saints , who with obedience are to subject themselves to the ordinance of god. what are the parts of the outward ministry ? ans. the administration of the word , and of the ordinances exercised thereunto , which are especially sacraments and censures . what is the word ? ans. that part of the outward ministry which consisteth in the delivery of doctrine , and this is the ordinary instrument which god useth in begetting faith. what order is there used in the delivery of the word for the begetting of faith ? ans. first , the covenant of the law is urged to make sin and the punishment therof knowne , wherupon the sting of conscience pricketh the heart with a sense of gods wrath , and maketh man utterly to despaire of any ability in himselfe to obtain everlasting life ; after this preparation the mercies of the gospell are propounded , wherupon the sinner resuming hope of pardon , sueth unto god for mercy , and particularly applyeth unto his own soul those comfortable promises , and hath wrought in him by the spirit of god , an earnest desire at the least to beleeve and repent . what is a sacrament ? ans. a visible signe ordained by god , to be a seal for confirmation of the promises of the gospel , unto those who perform the conditions required in the same . how is this done by a sacrament ? a. by a fit similitude between the signe and the things signified ; the benefit of the gospell is represented unto the eye , and the assurance of enjoying the same , confirmed to such as are within the covenant : wherefore as the preaching of the word is the ordinary meanes of begetting faith ; so both it and the holy use of the sacraments , bee the instruments of the holy-ghost , to increase and confirme the same . how many kindes of sacraments be there ? ans. two , the first of admission of gods children : into the church , there to be pertakers of an everlasting communion with them ; the second , of his preservation or nourishment therin , to assure him of his continual increase in christ , in which respect the former is once , the lat●er often to be administred . what doe you understand by censures ? ans. the ordinance which god hath appointed for the confirmation of the threatnings of the gospell against the disobedient . how are these censures exercised ? ans. first , by the word alone by admonition . secondly , by afflicting a penaltie , either by shutting up the offender in the lords prison , till such time as he shew tokens of repentance , or by cutting off the rotten member from the rest of the body . hath this administration of the gospell been alwayes after the same manner ? ans. for substance it hath alwayes bin the same , but in regard of the m●nner proper to certaine times , it is distinguished into two kinds , the old and the new . what call you the old ministry ▪ a. that which was delivered unto the fathers , to continue until the fulnesse of time , wherein , by the comming of christ it was to be reformed . what were the properties of this ministry ? ans. first , the commandements of the law were more largely , and the promises of christ more sparingly and darkly propounded , these la●ter being so much the more generally and obscurely delivered , as the manifesting of them was further off . secondly , these promises of things to come were shadowes , with a similitude of types and figures ; which when the truth should be exhibited were to vanish away . what were the chiefe states and periods of this old ministry ? ans. . the first from adam to abraham , the second from abraham to christ. what were the speciall properties of the latter of these two periods ? ans. first , it was more especially restrained unto a certain family and nation . secondly , it had joyned with it a solemne repetition and declaration of the first covenant of the law. thirdly , besides the ceremonies which were greatly inlarged under moses , it had sacraments also added unto it . what were the ordinary sacraments of this ministry ? ans. the sacrament of admission in the church was circumcision , instituted in the dayes of abraham : the other of continual preservation and nourishment , the paschall lambe instituted in the time of moses . what is the new administration of the gospell ? ans. that which is delivered unto us by christ to continue unto the end of the world . what are the properties thereof ? ans. first , it is indifferently propounded unto all people , whether they be jewes or gentiles , and in that respect is catholique or universall . secondly , it is full of grace and truth , bringing joyfull tydings unto mankinde , that whatsoever was formerly promised of christ , is now accomplished , and so in stead of the ancient types and shadowes exhibited , the things themselves , with a large declaration of all the benefits of the gospell . what be the principall points of the word of this ministery ? ans. that christ our saviour ( whom god by his prophets had promised to send into the world is come in the flesh , and hath accomplished the worke of our redemption : that he was conceived by the holy-ghost , borne of the virgin mary , suffered under pontius pilate , was crucified and dyed upon the crosse : that body and soule being thus separated , his body was laid in the grave , and remained under the power of death , and his soule went into the place appointed for the soules of the righteous ; namely paradise , the seat of the blessed . that the third day body and soule being joyned together againe , he rose from the dead , and afterwards ascended up into heaven , where he sitteth at the right hand of his father , until such time as he shall come unto the last judgement . what are the sacraments of this ministry ? ans. the sacrament of admission into the church is b●ptisme , ( which sealeth unto us our spirituall birth ) the other sacrament of our continuall preservation is the lords supper , which sealeth unto us our continuall nourishment . finis . notes, typically marginal, from the original text notes for div a -e pet. . . tim. . . ● pet. . tim. . . lu. . . gal. . . esay . . tim. . . a deut. . . iosh. . ioh. . . b acts . . cor. . principle a iohn . b apoc. . act. . , . c pro. . tim. . . iob . ●. i●r . . . exo. . , psal. . col. . . rom. . deut. . . & ver , . tim. . eph. , , cor. . deu. . mat. . . ioh. . d heb. . e heb. . . heb. . . ioh. . . ioh . . gal. . principle acts . cap. . . psal. . . gen. . . heb. . . exod. . . rev. . . heb. . . . gen. . . heb. . gen. . . gen. . . eccl. . . ma. . rev. . . cor. . gen. . . . & cap , . . col. . . eph. . . eccl . gen. . . gen. . . act. tim. . . principle ioh. . . neh. . . psa. . . heb. . . . act . mat. pro. . mat. . . & ver . . iude . ioh. . joh. . . mat . ioh. . ● . 〈◊〉 . . tim. . . mat. . . lu. . . ●et . . . iude . mat. . . rev. . mal. . . gen. . . rom. . . luke . . . rom. . . . . gal. . . tim. . . gal. . . lu. · . . . . rom. cap. . . gen. . . gal. · ●ev . . . . deu. . . , & ● . . . principle gen. . . eccl. . io●n rom. . rom. . . . ge. . . . & . . psa. . . iob. rom. . . . eph. . . . cor. . . ier. . cor. . eph. . . . . deu. . pro. . . ps. , ps. ● . ro. , . iohn . . phil. . . eph. . . rom. . . ●am . . . & , . tit. . , . heb. . rom· . . ioh. . . iob . . rom. . . & cap . , . pet. . psal. . . ro. ● . . & cap. . gal. . . . . mat. . ma. . , , . & cap. . . acts . . iam. . , ma. . , . isa. . , . mar. . , . deut. . . lu. . . mat. . principle ezec. . . zac. . . rom. . , , . rom. . , . , , . eph. . , . tim. . . . tim. . . ioh. . . luk . . ro. . , . rom. . . gal. . heb. . . cap. . . act. . pet. . ioh. . . . eph. . . col. . . ●o . . rom. . io. . rom . . rom. rom. . . col. . . gal. . . cor. . . heb. . . rom . . iohn . tim. . ioh. . . heb. . rom. . , . . gal. . ● . rom. . mat. . . heb. . . heb. . . . ph. . . . ioh . . esa. . , . pet. . lu. . . pet. . . cap. . . cap. . . ioh. . . esa. . . ioh. . . . cap , . . heb. . gal. . . pe. · esa. . mat. .. , , lu. . , . heb. . . phil. . . heb. . . , & ver , . heb. . . , & . principle . iohn . . . rom . heb. . . col. . . iohn . . cap. . . . , cap. . . . ro. . . ep. . . rom . . heb . . col. . ▪ ioh. . . ● . . ioh. . . . . , ● . . . . , , , . gal. . . cap. . . eph. . . cor. . ioh. . , cor. . cor. . . . rom. . . , , , rom. . . , . ioh. . , ro. . . , , , , , co. . . ro. . , . eph. . . esa. . phil. . . rom. . . gal. . . cap. , . cor. . thes. . . th. . rom. , . . col. . . , . titus . , . acts . . mat. . . tim. . . ier. . , cor. . , . acts . . act . p●al . . ● . . luke . . , . psal. . . pet , , . ioh. . . ioh. . . exo. . mat. . . ps . . . deut. . cap. . . num . ier. . . exo. . , . mat. . , , . mar. . . . . luk. . . c. . , . ep. . . tim. . . exo. . . v● . . . exo. . , , exo. . . exo. . . . exo. . ps . . ● eh ex . . ex. . exo. . exo. . ver. . mat. . . rom. . . principle rom. . . cap. , , . cor . · c. . eph. . . . , cor. . . mat. . . . act. . . c. . c. . . ca. . . v. . . cor. . . c. . . . . . act. , . . mat. . act. . . cap. . . . tim. . tim. . , . c. . . , . c. . . tim. . . c. . rom. , , . cor. . . , , . act. . ● , c. , . . , . cor. . . gen . , . rom. . , . c. . . . cor. , , . & ver . cap , . mat. . cap. . act : . , . cap. . , . c. . . titus . gal. . cor . . . cap. . . ioh. . . . . acts . . . . ioh . heb. . . pet. . . rev. . . acts. . . cap. . . mat . . . acts . , . rev. . . cor. . gal. . . eph . tit . . pet. . . eze. . , . heb. . . rom. , , , col. . , pet. . mat. . , , cor. . . , . , . &c cor. . . cap. , . matth. . . . cor. . . c. . . , , , . ●oh . . . mat. . . . cor. . , , . esa. . , . . . cor. . , . c. . ioh. . . c. . . , , , , , . , . c. . , . cor. . ep. . . h●b . . . ioh. · . , , , , eph. . . eph. . . principle heb. . . rom. . . . . cor. . . . eccl. . gen. . . act. . eccl. . heb. . . 〈◊〉 . ● . . ●● ● . rev ●● e●● . ● co● . . ●oh . ● . ●et . ▪ ● es● ▪ ●● . . ioh. ● . ▪ m●●h . . . , . . cap. . . cap . cap. . , , , . acts . cap. . . c. . co. . corin. . . tim. . . cor . pet. , . thes . , . pet . th. . ioh. . , dan. . . cor. . , . iob . , , dan. . , . ioh. . , ioh . . cor. . , , . . . . thes. . , , . rev. . . thes. · , , · cor. · , , mat. . c. thes. . . rom. . . rev. . mat. . rom . . . . th. . , . rev. ● cor. . . revel . . , notes for div a -e eph. . . pet. . . tim. . , . psal. . . chr. . . psal. . , , , . mat. . . col. . ● . heb. . . john . ioh. , . tim. . . psal. . . rev. . . rom. . . act● . . exo . , . rev. . . isa. . . cap ▪ . . v. . . mal. . . jam. . . rev. . . psal . . pet. . . john . . kin . . psal. . . jer. . , . deut. . . cap. . . john . . heb. . . tim . . cap. . . prov. . . joh. . . isa. . ● . jer. . . nahu . . . deut. . . exo. , psal. . . jer. . . cap. . . job . psal. . . prov. . . jer. . . psal. . . prov. . . jer. . . cap. . . cap. . . job . . . heb. . . rev. . mat. . . luke . . mar. . mat. . . rom. . . ex. . , . neh. . , , , . psal. . , , . lam. . . john . . psal. . . tim. . . psal. . , , , . deut. . . job . , deut. . . ps. . . rom. . . rev. . . rev. . . pet. . . psal. . . eph. . . acts . ▪ tim. . . rom. . , , ▪ . ma● . , , . tim . . thes. . . rom. . , , , . prov. . . mat. . , . eph. . . jude . psal. . . psal . . neh. . ps. . , . heb. . . ge ▪ . , , . exo. . . cap. . . col. . . gen. . , . gal. . . , , , . rom. . . cap. . . heb. . . rom. . , . mat. . , . gen. . . . cap. . . gen. . , , , , , rev. . prov. . . rom. . . gen. . jam. . . gal. . . col. , , . titus . . rom. . . john . . rom. . gal. . . chr. . . john . . eph. . , . tim. . . col. . . rom , . . prov. . . act. . . jam. . , . eph. . . mat. . . cap. . . cap. . . c. . , . isa. . , . rom. . . rom. . . gal. . . deut. . , . psal. . , . prov. . . deu. . . . lev. . , . john . ● . deut. . , , . psal. . . joh. . . ephes. . . col. . . cap. . . luke . , , . rev. . thes. . . rom. . , . cap. . . gal. . . cap. . , , , , . ep. . , , gal. . , . john . . rom. . . eph. . , . rom. . , . john . . psal. . . tim. . . heb. . . cap. . . cap. . . heb. . , , , . psal. . , . gal. . . acts . . heb. . . jam. . : joh. . , . exo. . . pet. . . rev. . . rom. . , , . john . . cap. . , . luk. . , . deu. . . john . . cap. . . cap . . eph. . . isa. . . heb. . . cap. . cap. . , . mat. . . cap. . . luk. , . acts . . cor. . , , . psa. . , . john . . zac. . , . eph. . , , . mat. . , . luk. . . , . ps. . cor. . , . cor. . . eph. . , , . col. . . cap. . . john . , , . cap. . . cor. . . rom. . . pet. . , ● . rom. . . cor. . . pet. . . eph. . . cap. . . luke . . isa. . , . eph. . . math. . , . acts . . mat. . . cor. . , , . cor. ● . cor. . eph. . john . . eph. . , , , . gal . , , . thes. . . eph. . , , . eph. . , , . john . , , . cor. . . eph. . . c. . ● , . john . , , , . eph. . , . col. . . cor. . . joh. . . rom. . , , . eph. . . phil. . . cor . . joh. . , . pet. . . pet. . , . col. . , . heb. . , . rom. . cor. . , eph. . . col. . . gal. . , , . cor. . . rom. . , . rom. . , , . eph. . ▪ . rom. . . isa. . . gal. . , . col. . , , . & ver . , acts . , . rom. . . gal. . . eph. . . eph. . , . rom. . , , . col. . . acts . ● . cor. . . cor. , . eph. . . thes. . . titus . . tim. . . gal. . . acts . . cor. . , . phil. . . cap. . , . cor. . . tim. . jer. . . pet. . . eph. . . eph. . . heb. . , , . col. . , . eph. . , . joh. . , . gal. . , . phil. . , . tim. . . heb. . , . cor. . . act. . , c. . , . mat. . , . cap. . . c. . , . rom. . . john . . pet. . . pet. . . titus . . gal. . . cor. . , . jer. . , . act. . ● , . acts . ▪ rom. . . tim. . . col. . . mat. . , , , . marke . , , . rev. . . phil. . . act. , , . pet. . , , . tim. . , . rom. . , cor. . . heb. . , . chr. . . act. . , cap. . . cor. . . rom. . . john . . eph. . . rom. . cap. . , . gal . , . acts . . mat. . . cap. . . gal. . , . heb. . . hos. , , . rom. . , , cor. . ● , , , ▪ . gen. . , . deut. . . rom. . , . mat. . pet. . . col. . , , . act. . , cap. . . cap. . . rom. . . cor. . . , , , , . cap. . , . exo. . . mat. . , . cor. . , . mat. . ●● , , . thes. . . cor. . ▪ , , . cor. . , . . tim. . ● . cor. . john . . heb. . , , , . . cap. . , , . cor. . , , . acts . cap. . . cap. . , . luke . . john . . heb. . c. , , . acts . . cor. . , . mal. . . jer. , , . heb. . . cor. . , . heb. . , . cor. , . gal. . , . col. . , . luk. . , . ps. . , . rom. . . act. . . deut. . , , , , . cap. . , , , . cap. . . cap. . , . john . , . ex. , . deut. . . rom. . . h● . ● , , . john . ● . exo. . acts . . john . . gen. . , rom. . . col. . . deut . , . exo . , . num. . , . deu . . cor. . . pet. . . john ● . . exo. . . john . . heb. . . cap. . , . cap . , . cor. . . heb. . , . is● . . , . c , , ▪ cap . . cap. . , , . john . . mat. . , . rom. . , . eph. . , , , . col. . , . john . . cap. . . rom. . , . pet. . , , . cor. . , ● . heb . , , . tim. . . luke . . rom. . , , . job . . , . john . , . mat. . . , , , , . mat. . , , . cap. . . c . ● , . rom. . . luke . , , . mat. . . cap. . . cor. . , , . tim. . . ma● . . . acts . , , . eph. . . heb. . . tim. . . the fundamental truths of christianity briefly hinted at by way of question and answer : to which is added a treatise of prayer in the same method / by george keith. keith, george, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing k estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the fundamental truths of christianity briefly hinted at by way of question and answer : to which is added a treatise of prayer in the same method / by george keith. keith, george, ?- . barclay, robert, - . [ ], ; [ ], p. [s.n.], london : . errata: prelim. p. [ ]. added t.p. and separate paging ([ ], p.): concerning prayer. [london] : . preface signed by r.b. [i.e. robert barclay] cf. bm. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity. prayer. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion the fundamental truths of christianity , briefly hinted at by way of question and answer . to which is added a treatise of prayer in the same method . by george keith . london ; printed in the year m dc lxxxviii . the preface . friendly reader , as there is nothing more necessary to be understood and minded , than the doctrine of christianity , which in it self is plain and easie ; so nothing hath been more clouded , obscured , and burthened by the wild and numerous notions of carnal minded man , by which true wisdom hath been darkned . the author of the ensuing treatises ( who is now removed out of europe ) hath been blessed with a singular faculty of expressing himself both briefly and clearly ( as is well known to such as have perused his writings ) which inclined me to present these to the publick . i hope reader thou wilt find them answer this character , and therefore it is left to thy judgment , upon tryal , by thy sincere friend r. b. london the th of the th . month , . errata . page . l. . for oud read and , l. ult r. is the faith ; in the second preface , p. . l. . f. when r. where , p. . l. . f. th●t r. who , p. . l. . dele must , and add , they wait 〈◊〉 them the more , p. . l. . si hath r. have , p. . l. . f. no r. nor , p. . l. . r. upon what , p. l. . dele of , p. . l. . r. tempore , p. . l. . f. leisure r. service . p. . l. . f. there r. here . the fundamental truths of christianity briefly hinted at by way of question and answer . quest. of whom have we our being , our living , and moving , and all the good things we enjoy ? answ. of god. q how know we that ? a. there is somewhat in our own hearts that declareth it unto us . q. is that our own natural reason as men ? a. tho we might gather it even from reason as men ; yet there is somwhat in us that doth more convincingly and manifestly declare it unto us , than our own rseaon as men. q. how do we distinguish it from reason ? a. very plainly , because it oft teacheth us this and many other true things , when we are not exercising our reason , but still and quiet in our minds ; yea , it oft preventeth all reasonings in us , and in a more ready and immediate way convinceth us than reason can do . q. how so ? a. because reason teacheth us things by a way of discourse and inference , gathering a second thing from a first , and a third from a second , and a fourth from a third , &c. which way is but mediate , and commonly is wearisom and tedious . q. how doth that other teach us . a. by setting the things before our understandings simply and immediately , even as when the outward light giveth us to see the shapes and colour of outward things immediately , without the need or use of our reason . q. how may this other thing be called which is in us , a distinct principle from our reason as men ? a. it may be called ( according to scripture ) a spiritual and divine light which hath the same use to the mind that the outward light hath to the eye . q. what other names hath it according to scripture ? a. the word of god , because thereby god speaketh his mind and will , unto the hearts and souls of men , as one man speaketh his mind to another by the word of his mouth . q. is this light and word god himself ? a. it is one immediate manifestation of him , which tho it may be distinguished from him , yet is not , nor cannot be divided or separated from him , for he is with it and in it , and is the fountain and life of it . q. what other difference is there betwixt our natural reason , and this principle ? a. our natural reason may be corrupted , and is oft corrupted , and so may teach us contrary things , unto what this teacheth , but this is altogether uncorruptible . q. what other difference is there betwixt them ? a. the teachings of our natural reason , even of things that may be true , are but dry and barren , and void of that living vertue , influence and vigour , which the teachings of this principle have , for this principle is quick and powerful and pregnant , or full of heavenly and divine vertue and life . q. but do they not differ originally , as to their very nature and being ? a. yea they do , the one is natural , the other supernatural ; the one is humane , the other divine ; the one is an essential property of the humane nature , the other is the free grace and favour of god given unto man to dignifie and exalt him above his natural estate and condition ; if so , he may be more than a natural man , even a son and child of god ; yea , to have a name better than of sons and daughters . q. is this principle given unto all men ? a. yea , it is given unto all men . q. for what end is it given unto all ? a. that they may become the children of god thereby , and may live soberly , righteously , and godly in this present world , as the children of god ; that so after this life ( in this present world ) they may live with god in the world to come , in the fulness of everlasting joy , peace , and happiness . q. by whom doth this grace or gift come upon all men ? a. by jesus christ , as iohn declated the law ( said he ) was given by moses , but grace and truth cometh by iesus christ ; and of his fulness have we all received grace for grace . q. is iesus christ himself given unto all men , or only his grace ? a. he is given unto all men , in so far as he is sent of the father unto all , and is come unto all , and is both offered of the father as his gift , and doth also offer himself unto all , so that his grace is not alone without him , nor he alone without his grace , they are given together , and are offered together , and are received together . q. how is christ and his grace to be distinguished ? a. no otherwise than as the light , warmth , and influence of the sun , is from the sun himself , which proceedeth from the sun as out of his fulness , according to iohn his declaration , who said , out of his fulness have we all received grace for grace . q. how is christ iesus come unto all ? is he come outwardly as a man unto all ? a. he is not come outwardly as a man unto all , tho he is come even outwardly as man for all ( so that all may receive the benefit of his outward coming as man , who are not wanting unto themselves ) but he is come inwardly unto all , as the true light , that lightens every man that comes into the world , and not only as the light , but as the resurrection and the life . q. how is he the resurrection ? a. because he quickeneth and maketh alive the soul unto god , and raiseth it out of its sin , in which as in a grave it hath lain dead and corrupted , as to the life of god. q. is this the general condition of men. a. yea , the general condition of men in the first state , is , that they are dead in their sins and trespasses . q. all men therefore do need christ , not only to be a light unto them , but to be the resur rection and the life also . a. yea , for they want not only light unto their understandings , but they want life unto their hearts , and unto all their inward powers and affections which are dead ( as unto god ) so that they cannot move towards him , nor in his service , but as they are quickned and influenced by him . q. how doth iesus christ minister light and life unto the souls of men ? a. by his shinings and breathings in their hearts . q. is that immediately , or mediately , or both ? a. both immediately , and mediately . q. how immediately ? a. even without all outward means , as by his free love and favour , preventing them before the use of any outward means , and by ministring unto them who have not , nor never had the outward means , for he is the light of the world , according to his own testimony , and as iohn declared of him , he lighteth every man that cometh into the world , that all through him might believe , and believing might have eternal life . now if he lighteth all men , then surely he lighteth as well those who have means , as those who want them , and those who want , as those who have them , as truly tho not as equally : and therefore seeing they who want the outward means are immediately inlightned and taught , then surely they who have the outward means are also ; otherwise , their priviledg should be the less who have the outward means , and theirs the greater who want them . q. how mediately ? a. by the shining and breathings of his own light and life , in and through his faithful servants , and their testimonies , whether by words or works ; all which have a manifestation and ministration of light and life in them , to encrease and raise up light and life in them , unto whom they minister . q. but if god and christ minister light and life immediately unto men , are not all means useless and unnecessary ? a. we are to distinguish betwixt things that are absolutely necessary , and things that are necessary in some respect ; also betwixt things absolutely necessary , and things very useful and profitable ; for many things are greatly useful , which are not absolutely necessary : and thus , though men have no absolute need of outward means for the conveyance of light and life unto them , yet the outward means are very useful and helpful unto them . q. give us one example in another case ? a. all men have a principle of natural reason in them , which without all outward means ( either of men or books ) teacheth them immediately some things belonging to natural reason ; and yet none will deny , but that both men and books are very useful and profitable to further us in the knowledge of natural things , and in the exercise of our natural reason , to the further improving the same . q but are the immediate teachings of god and christ of absolute necessity unto every man , to give him the true and saving knowledge of god ? a. yea , they are ; for indeed all outward means could do nothing , without the immediate teaching and ministring of god and christ , by his holy spirit , light and life ; because the immediate is the ground and foundation , or principle , for , or because of which , the outward means are useful and profitable . q. give us one example in another case . a. the same as before , for if men had not an outward and immediate principle of natural reason in them , that taught them immeidately some things belonging to natural reason . all the men and books in the world , though never so convincing , could not gain ground upon them , but because men have a principle of reason in themselves , therefore when things of reason are presented and offered to them , by men and books , they imbrace them and receive them , not simply , or only because the men and books say so , but because the innate principle of reason in themselves saith so , and doth witness and answer to the same things . q. by this it would seem that men are taught many more things mediately than immediately . a. yea surely , for according to the aforesaid example , what men are there ( except fools and idiots ) but the principle of natural reason in them , teacheth them in the things of natural reason , above an hundred to one , more than any book or men ever did , or can do ? as is manifest in the daily occurrences and occasions in the outward life . a man's natural reason teacheth him a thousand things which he never learned from men or books : even so the children of god are taught of god many divine and spiritual things , which men nor books never did , or could teach them . q. by all this it seemeth that the knowledg of divine and spiritual things , must flow from a divine and spiritual principle in the heart , and that they cannot be known and learned sufficiently , from or by the natural principle of natural reason . a. it is even so ; for though the natural reason in a subservient way may be made use of , yet it can no more reach unto the things that are spiritual and divine , nor indeed so much , as a blind-man by all his reason can reach unto colours , to judg of them distinctly : or a deaf-man to judg of sounds , &c. for even as the things of sense are judged or known by a principle of their own nature , which reason cannot immediately reach unto by descending . so the things of faith , which are divine and spiritual , are judged and known by a principle of faith that is of their own nature also , to wit , divine and spiritual , which reason cannot immediately reach unto by its ascending : but as a man having the natural exercise of his senses , can use his reason in natural things that are sensible ; so he who hath the use of his spiritual senses , can use the same reason in spiritual things , to wit , in a subservient and subordinate way . q. what is the first thing required of men , that they may learn of god and christ iesus , so as to become wise through those immediate teachings ? a. that they believe those teachings , and receive them in the love of them . q. how can they do that ? a. not of themselves , but there is a vertue in all the teachings of god and christ , that is operative and effectual to cause men to believe them , and receive them , and the truth of them in love . q. what is next required of them ? a. that they continually apply their whole minds , souls and hearts , unto this spiritual and divine principle in them , and unto god and christ therein , that it may have its universal influence in them and upon them . q. how can they do that ? a. by its own drawings , or rather by the drawings of god and christ in it . q. what is the universal influence ? a. it is not only of an enlightening nature as to give knowledg , but it is of a quickening nature , and of a leavening , healing , and purifying , and sanctifying nature ; more particularly , it hath these two properties , . to kill , consume , and destroy sin both in fruit and root , stock and branch . . to beget righteousness and holiness , which comprehends all the fruits of the spirit , such as love , meekness , temperance , patience , humility , joy , peace , hope and confidence , &c. q. how is the grace or gift of god conveyed unto men at first , and how is it received ? a. as a small thing , even as a seed , the least of all seeds . q. and how is it multiplied and encreased in mens hearts ? a. by its growth in them ; for if it doth not grow in them it doth not multiply , but remaineth as dead and barren as unto them , though living in its own nature . q. how doth it grow in men. a. by getting root in the hearts , even as a grain of corn , by getting root in the earth . q. how doth it get root ? a. it hath a native vertue and influence in it , whereby it taketh root in the heart naturally , if men do not resist it ; and tho the ground where it seeketh to take root , be foul and unfit , yet it hath a cleansing and fitting vertue in it , to prepare the ground and make it good and fit , but it requireth mans consent and concurrence , which it acts and god in it , and with it draweth and moveth effectually the heart of man unto . q. but may these drawings and movings be commonly resisted ? a. yea they may , and so the work of man's salvation may be hindered by man himself , and that both in the beginning , or when begun in its progress . q. doth god teach men all things necessary unto faith and godliness by this principle . a. yea , as he is faithfully and chastly waited upon , believed and followed . q. but hath he not his order in teaching , or doth he teach all at once . a. he hath his order , and doth not teach all at once , but line upon line , here a little and there a little , according as a man can bear , through the gravity of his principle in them . q. what are the first things he teacheth in and by this principle ? a. to deny ungodliness and worldly lusts , to live soberly and righteously , to live godly . and when they have ascended by those degrees , he bringeth them into his holy mountain , city , house , kingdom , oud paradise , where he giveth them to enjoy of these pleasures and delights , that because of the sweetness , beauty and glory of them , are beyond all utterance or thoughts of man's heart . q. what are the first beginnings of gods work in the heart after convincement , or enlightening the understanding ? a. faith and repentance . q. what is faith ? a. it is a cleaving of the soul and heart of man unto god and christ , according to the inward revelation of his divine power , mercy and goodness , in the shinings of his own divine light , life and spirit within him . q. is then the object of faith god and christ , as inwardly revealed ? a. yea. q. what faith then have they , who say , inward and immediate revelation is not the common priviledge of men , nay , not of the saints in these daies ? a. they have not the true faith , which is the faith of gods elect , that worketh by love , and purifieth the heart , and is fruitful of good works ; but their faith is but a dream and imagination , which as it findetn them in their sins , so it leaveth them to live and die in them . q. what is repentance ? a. it is a change of the mind , and of all the powers of the soul , and its affections from sin and unrighteousness , unto holiness and righteousness ; so that whereas it loved , desired , and rejoyced in . sin before , and had a distaste of all righteousness and holiness , and an aversion and alienation therefrom , now it hath a distaste of sin universally , and an aversion and alienation from it ; and a true and intimate love of all righteousness and holiness , desire after it , and joy therein , and more abundantly after and in god and christ , whose it is . q. how is this repentance wrought ? a. by degrees , through the power of god , his life , his love , his judgment , his mercy , his goodness , revealed in his own light by his own spirit , as the heart is turned thereunto , and continueth in a steddy and fixed application unto the same . this naturally and gently melteth and thaweth the heart , and breaketh it into pieces ; yea , changeth it from a heart of stone into a heart of flesh , and maketh it naturally to savour and relish the things of god , which it hated before , and to disrelish and distaste the things of dishonesty and unrighteousness , which it loved before . q. what rule ( or law ) hath god given unto men , to serve , obey , and worship him ? a. even the same divine and spiritual principle aforesaid , the word of god , that is nigh unto us , even in our mouths and in our hearts , that we may know it , believe it , and obey it . this is the law or rule of the new covenant , who walk after this rule , peace is and shall remain upon them ; neither is there any condemnation unto them , but justification and approbation from henceforth and for ever . concerning prayer . i. some questions answered . ii. some reasons given , why all prayer in words , whether only conceived in the heart , or uttered and expressed by the mouth , should be by the help of the holy spirit , helping us to conceive those words . iii. some objections or seeming reasons brought , for using set forms of prayer , read out of a book ; as if that reading were prayer , answered : also a few words concerning singing or praising god with a psalm . by g. k. printed in the year . to the loving and friendly reader . since it pleased the lord to give me some knowledg by experience , what true prayer is ; after that i was turned with many others to his marvelous light , to believe and walk in it , wherein the deep things of god are seen and opened . many true and fresh , and living openings have arisen in me concerning prayer , the nature , use , ends , and manner of it , and how true and right prayer is , and ought to be acceptably performed ; how the spirit of god assists and helps his servants and children to pray ; how he works not only upon their wills and affections , to quicken and excite them , and make them fruitful with good and holy desires , in the art , or exercise of prayer ; but also how he works upon the understanding , and all the intellectual powers , to enlighten them , and give to man a true and real sense and understanding of his wants , or of the wants of others , for whom he prayeth , and also of the love , mercy , bounty , and compassion of the lord , and the readiness and nearness of his helping hand to supply all his and their wants abundantly . when the inward and spiritual eye is opened by the lord , to see the well of living water , where the thirsty soul may drink : and also to see the lords table that is richly spread , where it may eat abundantly and be refreshed , and bless and praise the name of the lord , for all his great and rich mercies and blessings . and if the spirit of the lord did not enlighten the understanding and mind of man , to teach him what to seek and pray for , but only did warm , and heat mens affections , all this would be but a blind devotion , which all true protestants cry out against , &c. that heavenly and sacred fire , that god sends down into the hearts of his people , is not a dark obscure fire , but shining and enlightening , and hath light as well as heat in it . the spirit of prayer and supplication , is not only a spirit of love , but a spirit of wisdom and understanding . and though there is a kind of prayer , that may be , and oft is , without words either expressed or conceived in the understanding ; because there is a degree of understanding in man , that transcendeth all words : i mean such words as we commonly use , which are the signs of things signified by them , as aristotle defineth words : verba sunt signarerum . i. e. words are the signs of things . in which high degree of understanding , the spirit and mind of man , reacheth to the divine and heavenly things themselves , without these words , where the things are words themselves ; or where the words and things are not distinct : but the thing is its own word , and the word that signifieth it as the thing it self . but aristotle so much admired for his worldly wisdom and philosophy as it seemeth , knew not this mystery , nor yet do his followers . notwithstanding of which , because the lord who is infinitely bountiful and gracious unto men , doth not only inlighten and shine upon this highest part of man's understanding ; but also causeth his light and spirit of wisdom and understanding to descend to the lowest degree thereof , even to his reason and imagination ( for the very imagination of man is said in scripture to be wrought upon by the spirit of god ; see isa. . . that which is translated in , and according to the hebrew , signifieth imagination . ) see also , chron. . . keep this for ever in the imagination of the thoughts , &c. which inferiour and lower powers of man's soul , cannot reach to divine things , without the signes of words : therefore it pleaseth god to work upon the understandings of men , so as to make them fruitful to bring forth good and pertinent words of truth , as well as upon their minds and affections , to bring forth the fruits of holy and spiritual desires : wherefore the apostle prayed to the lord , that god would establish the true believers in him , in every good word and work . thes. . . whence i conclude , that good words are as real a fruit of the spirit , as good works or desires ; and these good words must not be borrowed words from the mouths or lines of others made ready to our hands , but must spring from the inward fruitfulness of our own understandings , as the spirit of the lord doth water them , and make them fruitful after a heavenly sort . for it is not the corn that lyeth upon the ground , though ever so abundantly , which hath grown in another land or country , that denominates the ground where it lyeth , to be fruitful ; but that is only a fruitful ground which bringeth forth from within it self , as it is assisted by the heavenly rains and influences , the like corn , or any other grain that is good and profitable . and therefore it is not the abundance even of scripture words , which a man receives into his memory , or bare natural understanding , that simply makes his mind and understanding fruitful unto god , but the inward sense and mystery of scripture words must be opened in him by the spirit of the lord , and then the understanding of a man , by the help of the scripture words , being inwardly and spiritually opened by the holy spirit , brings forth , as it were , as so many seeds a plentiful harvest , where the good ground of the good and honest heart , yieldeth its fruit , some thirty , some sixty , and some an hundred fold ; and alwaies with some increase : so that although scripture words have a most excellent service and use to the children of god , and their minds and understandings are made fruitful , with the spiritual knowledg and opening of them by the spirit of the lord : as the ground or soil is with seed sown in it ; yet the understanding is not confined to the strict and precise number of scripture words ; but yieldeth an increase of other words from the same spirit , and of the same tendency and signification : as the seed that is sown , yeildeth more grains than what was sown . these and such like openings in great plenty , to the praise of god , have livingly sprung up in me as concerning prayer , time after time , and have at the present writing been livingly brought to my remembrance , with an addition of many more , which here i present to all friendly and loving readers , to whose hands this may come for a general service ; where i have handled and treated of things , i hope soberly and fairly , in the spirit of love and meekness , not naming any persons or parties by way of reflection to provoke them to anger or dislike ; only with some fervency . but yet in true love i have reproved and argued against those who pretend to pray by the spirit without a set form , and yet deny the spirits immediate teachings and assistance . and tho i aim against reading set forms of prayer , so as to make that reading to be prayer it self ; yet i am not simply against reading of prayers , which have in any measure proceeded from the spirit of god in the ages past . some questions and answers concerning prayer : and some reasons that all prayer in words , whether conceived in the heart , or uttered and expressed by mouth , should be by the help of the spirit , helping us to conceive those words : with an answer to some objections , or seeming reasons , brought for using set forms of prayer read out of a book . also concerning singing or praising god with a psalm . quest. what is prayer ? a. it is a calling upon the name of god ( through jesus christ ) and the asking of him in faith , the things which we should , or do desire . q. what are these things which we should desire and ask of god by prayer ? a. they are many , but may be reduced to these three heads . . the things which are for god's glory , and the sanctifying his great name in the earth . . the things which we stand in need of , or want as to our selves . . we are also to pray for others , even for all men , that they may be saved , whose day of salvation is not expired ; yea , for our greatest enemies . also we are to pray for the church of god in general , that god may build her up more and more , preserve and defend her , multiply his graces , and pour out his spirit more abundantly upon her , and upon her members , in their respective places ; and especially for those who have a publick ministry in the church , that he may more and more qualifie them for so great a work , and open an effectual door unto them ; and that it may please the lord to increase the number of faithful labourers to work and labour in his vine-yard . and lastly we are to pray for kings , and all in authority , that god may incline their hearts to do good and just things in the earth , that we may live a quiet and a peaceable life , in all godliness and honesty , which is the true end of government and magistracy , its being appointed and ordained of god. q. what are the things which we are to pray for as to our selves ? are they only spiritual things , and such as belong to the soul ? or are they temporal things also ; such as riches , or encrease of corn , wine and oyl , or health ? if one be in sickness and liberty , if one be in in prison ? and if it be not lawful to pray for riches , or great plenty of worldly and temporal things ? may we not at lest pray for our necessary provision , as food and raiment , as christ taught his disciples saying , give us this day our daily bread. a. as for riches or great plenty of worldly and temporal things , we find no precept nor example to commend it as a lawful thing unto us to pray for , in all the scripture ; nor indeed are they to be sought for ( altho when it pleaseth god to bestow them , in blessing mens sober and lawful callings and employments , they are to be received with thanksgiving : and god is to be praved unto , that he may give those who have them a heart to use them to his glory ; and that they may be as faithful stewards of them , especially to minister unto others who are in necessity ) for many tentations and snares do follow worldly riches , next as to temporal or wordly necessities , as food and raiment , or health in time of sickness , and liberty in case of bondage or imprisonment ; and other such like things : i do not say ▪ it is unlawful to pray for them , providing it be with a due submission to the will of god , who knows best what is good for us . so that sometimes sickness , and sometimes imprisonment is best for us , and other worldly afflictions , tryals and exercises of our faith , and we stand in need of them , and they are sent to us from god for some good end and purpose : and therefore we should mainly desire that all these things may be sanctified unto us , and the end and purpose of god in doing us good , may be fully answered in all of them . but i do not find it commanded any where in scripture , or laid upon us as a necessary duty , to pray for any temporal or worldly thing whatsoever : for christ did not teach or command his disciples to seek , or be careful what they should eat or drink , or wherewith to be cloathed ; but ( said he ) seek first the kingdom of god and the righteousness thereof , and all these things shall be added unto you : so here is a promise that god will give us these things , although we do not ask for them . and he said further , the gentiles seek after these things ; importing , that even to pray unto god for temporal necessities , was but a part of the gentiles religion , which was but low and weak in respect of the christian religion , which leads further to ask spiritual and heavenly things , and little or nothing to mind worldly or temporal . and christ said unto them further , for your heavenly father knoweth that ye have need of all these things , matth. . , , . hereby signifying , that if we did not seek them they would be given us , because we have a provident and tender father , that regardeth us and all our necessities , even as the fathers of our flesh provided for us , and gave us things we wanted , when we neither did nor could ask them , as in the time of our infancy ; and as to these words which christ taught his disciples to pray , saying , give us this day our daily bread. that cannot be proved that that bread was the natural bread , that the natural and outward body wanteth . and ierome , one of the fathers , so called , who lived above twelve hundred years ago , did read or translate the words , give us this day our super substantial bread ; the which translation , many , called learned men , say ; the greek will bear . but passing the translation , it is very unlikely and improbable , that it can be meant of natural bread , which is but a temporal and corruptible thing ; for it is the first petition in that prayer , in relation to our selves ( the three former petitions relating especially unto god ) and it is placed in order before that petition , wherein he taught them to pray for forgiveness of sins ; and the next following , that we be not led into tentation , but that god would deliver us from evil ( or the evil one ( to wit the devil . ) now the matter of the two last petitions being spiritual things , how unprobable is it that christ would teach them to seek first a temporal thing , such as the outward and natural bread is , before those spiritual things ; when at the same time he bids them seek first the kingdom of god and the righteousness thereof : which comprehends all spiritual things . q. but doth not our heavenly father know all the spiritual things which we have need of , as well as the temporal , and therefore why should we pray for the one more than the other ? a. we do not pray for spiritual things , as if we were to inform the lord that we want them ; or as if he did not know that we wanted those things before we pray unto him ; for he knoweth most perfectly all our wants , even the most inward and spiritual , before we pray unto him , from whose all-seeing eye nothing can be hid , whether past , present , or to come : but the great cause why the lord will have us to pray unto him for spiritual things , is , that thereby our desires are enlarged the more after them ; our love is excited unto them , and all the graces and vertues , and gracious gifts of gods holy spirit in us , are thereby quickened and ●et on work in true prayer ; all which tend to our sanctification , and promoting us in the same . and seeing the substance of prayer consists in the souls desire after god , so as to be joined and united unto him , and be refreshed with his love and divine influences of his life ; and to partake more abundantly of his spirit ; and to taste and feed upon his living word , which is the same to the soul that bread and meat , and drink , o● any most comfortable thing is unto the body ; and that the souls desire after those heavenly and divine enjoyments , is enlarged in and by true prayer : this , as it were , both gives and encreases the souls appetite after god , and prepares the soul for the enjoyment of him , by raising it on high , above all worldly things and the desires thereof ; and accordingly damascen and augustine did well describe prayer to be the ascent or lifting up of the mind unto god. now the souls appetite after god , and the divine things of his kingdom , is as necessary to it as hunger and thirst is unto the body : for as the bodily hunger and thirst , . makes the nourishment which the body receiveth , comfortable and pleasant unto it . and . it is a sign of bodily health in ordinary cases . and . it causeth a good digestion , so that the body is the better and the more nourished ; even so it is as to the souls appetite and desire after god , and the refreshings that come from his heavenly presence , the which in scripture is called a hunger and thirst , as christ said , blessed are they that hunger and thirst after righteousness , &c. and said david , my soul thirsteth for god , psal. . . the soul which thus hungers and thirsts after god , and the enjoyment of him , when it receiveth this enjoyment in any measure . oh! how sweet and comfortable it is to the hungry soul , but the full soul even loaths the hony-comb , whereas to the hungry soul every bitter thing is sweet ; yea , even the judgments and chastnings of the spirit of the lord , which are sent unto the soul , as it hath need of them , are sweet and precious unto it . . the spiritual hunger and thirst of the soul , is alwaies a sign of the souls health and prosperous condition . and . the inward and spiritual food and nourishment that the soul receiveth , even that living bread and water of life , which cometh down from heaven , doth the more nourish up the soul unto eternal life , and causeth it to grow the more up into the heavenly image and similitude of god and christ ; in all holiness and righteousness , and spiritual beauty and glory , and also in spiritual might and strength ; and likewise in wisdom and counsel , and knowledg and understanding . the more that the souls desires are enlarged after god , so the more the soul desireth the more it feedeth upon the bread of life ; which bread is christ the living word ; and the more it feedeth the more it groweth , and is nourished up unto his heavenly and divine image : and the more it is nourished and groweth , the more again it desireth after god. and besides , in the true desire of the soul after god and christ , there is a true attractive vertue , so to speak , which draweth or sucketh the water of life out of the wells of salvation , isa. . . and both draweth life from christ ( the fountain of it ) into the soul , and draweth the soul after christ : even as the desire that we have after the air , causeth us to suck or draw it in to the inward parts of the body : and as the infants desire after the mothers milk , causeth it to suck and draw at the breast , thus the souls desire after god and christ , draweth in a sweet and heavenly divine breathing of his blessed spirit , which it again breatheth forth in holy breathings of prayers and thanksgivings : and those souls , whose desires are living and fresh after god , as new born babes ( as the scripture saith ) they desire the sincere milk of the word that they may grow thereby . and thus it may appear why we should pray rather and mostly , if not only and altogether for spiritual and heavenly , then for carnal and earthly things ; because the desire of spiritual and heavenly things , doth purifie and sanctifie the soul , and raiseth it up after them , and maketh the soul like unto them ; yea , transformeth into the nature and likeness of them ; for love and desire have a wonderful transforming power in them , whether natural or spiritual . and therefore the love of heavenly and spritual things , makes the soul heavenly and spiritual ; the love of god in the soul , makes it godly and god-like , and the love of christ makes it christ-like , and to resemble him in his manifold graces and vertues : but the love and desire of earthly and worldly things , makes not the soul heavenly and spiritual , but rather earthly and worldly ; and therefore they are little or nothing to be desired , in comparison of those heavenly and spiritual things . q. how and after what manner is prayer to be distinguished ? a. prayer is either private or publick , as also it is either mental or vocal . mental prayer is the cry of the heart unto or after god , as it is said , lam. . . their heart cryed unto the lord. and as the prophet isaiah , . . said , with my soul have i desired thee in the night , yea , with my spirit within me will i seek thee early . again , mental prayer may be either with words conceived in the heart , but not expressed with the mouth and lips , as that of the psalms . . commune with your own heart upon your bed : or as the old latine hath it , speak in your hearts , &c. and be still . and such kind of mental prayer was that which abraham's servant used , gen. . . and ( said he ) before i had done speaking in my heart , &c. as also that of moses in the red sea , exod. . . and the lord said unto moses , wherefore eryest thou unto me . but we read not that any words of prayer were expressed by moses at that time ; or that ( to wit , mental prayer ) may be without all words , so much as conceived in the mind , in a deep silence of all words , such as that in the psalms . . where according to the hebrew it is , truly my soul is silent unto god. for seeing the substance of prayer consisteth in the souls desire after god , and that desire may be in the soul without words , so much as conceived ; even as a natural desire after meat or drink , may be in us without words , therefore there is a praver that may be in the heart or spirit of man , without words , so much as inwardly conceived ; the which prayer is oft times the most effectual and permanent , for it may remain continually in the soul , without any intermission , as it doth in every good man ; by which prayer he doth pray continually , or without ceasing , as the scripture requireth ; for the souls desire after god , may remain a constant and perpetual thing , by which it continually prefleth after god , as the stone continually inclineth to the center ; or as the needle of the compass , that is well touched with the load-stone , and hath drunk in , or received the magnetical virtue thereof , continually pointeth northward ; and if it be at any time diverted by any violent motion , it ceaseth not until it hath arrived at its former station : and thus it is with the soul that is effectually touched with gods living arm and power , that its desire is continually after him ; and that desire causeth in it a continual motion towards him , and to his holy and blessed will to know and perform it . vocal prayer is that which is made unto god , both with the heart and mouth , in words audibly uttered or expressed . and betwixt mental and vocal prayer , there is a mixt sort , where the words are not audibly expressed to the hearing of others , but yet come up from the heart into the mouth , where they are secretly or silently whispered , such as the prayer of hannah was , sam. . , . and it came to pass as she continued praying before the lord , that eli marked her mouth . now hannah she spake in her heart , only her lips moved , but her voice was not heard , &c. q. may vocal prayer in words that are audible to others at some distance , be used in private , when a man is alone by himself ? a. upon some solemn or extraordinary occasions it may be used , as if such a wicked law should be made that no man should pray unto god , as in the case of daniel , cap. . where it was decreed that none should ask any thing for thirty daies , but of the king ; daniel found himself the more concerned to bear a testimony against such a law or decree , that even his private prayer came under the observation of his accusers , so that he could not satisfie himself with meer inward and mental prayer , which none of them could observe . and it seemeth it had been daniel's custom formerly so to do , he living among idolaters , that so he might more abundantly bear a testimony against their false worship , and for the true worship of the true and living god. again , . vocal prayer in private may be the more freely used , when any hath the opportunity of some remote or retired place , where none are within the reach of hearing them ; for sometimes the earnestness and pressure of spirit , in their earnest wrestling with the lord , may provoke , and constrain some to use vocal prayer , and sometimes the using of it , helps them that are weak , to excite and make them more servent and lively ; but it is to be used with great wariness and discretion , when used in private , to take away all occasion of ostentation or hypocrisie , which is too incident to many , who pray , or cry out their private prayers , of purpose that others may hear them ; as the pharisees did of old , whose hypocrisie christ sharply reproved ; and he taught his disciples the best manner to perform their private devotions matth. . . but thou , when thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy father which is in secret , and thy father which seeth in secret , shall reward thee openly . now as this closet , or secret chamber , may partly be understood to be outward , when men have the opportunity thereof , or any outward place of retirement ; yet because it oft falleth out to good christians , that they have no closet , or outward place of retirement , many being oft confined to a prison , where they must alwaies be in company with others , and sometimes with bad people : in that case the lords servants have the closet of their hearts to retire into , at all times , where they may freely pray unto the lord in secret : and here also they must be careful to shut their door , to wit , the door of their heart , whereby shut out and exclude all idle and wandering thoughts and imaginations , yea all thoughts even of their lawful occasions , that their hearts and thoughts may be wholly exercised for that space of time , towards the lord , as he shall be pleased to assist them . q is it not requisite and necessary that every true christian set apart some time every day , in a solemn way for meditation and private prayer ( as well as that some time is set apart once or twice every week by a company of christians for publick worship ) where opportunity can be had ? a. that some part of our time is to be set apart for private prayer and meditation , and waiting upon god , as well as for publick prayer and worship , or any other religious performance , is most clear from the practise and example of the servants of god , both in the old and new testament ; for not only the prophets of old , under the old testament , used frequent times of retirement to give themselves in a solemn and peculiar way , to waiting upon god , meditation , and prayer ; as did abraham , isaac , iacob , moses , david , elijah , daniel , &c. but christ himself used such solemn times , and so did the apostles . as concerning christ , it is said , matth. . . and when he had sent the multitudes away , he went up into a mountain apart to pray : and when the evening was come , he was there alone . and a little before his passion , or outward suffering , at the place called gethsemane , matth. . . he retired from his disciples , and prayed alone at three several times , saying , o my father if it be possible let this cup pass from me ! nevertheless , not as i will , but as thou wilt . next as for the apostles , we find in the acts , cap. . . that peter went up upon the house ( in some upper chamber ) to pray about the sixth hour . which according to the jewish account of hours , was the middle of the day . and no doubt peter made it his frequent practise to retire himself thus unto prayer . and paul after his conversion ( lodging at the house of iudas ) was exercised in prayer , when ananias was sent to him ; at which time he had a vision of ananias his coming ; as peter had of the vessel coming down from heaven , as he was at prayer in private , in the house of simon the tanner : thus we see how the lord did bless and countenance such solemn private exercises of prayer , unto his servants . and no doubt the same was the practise of the other apostles , and servent christians of those times : but as to any limited time for prayer , we find no precept in the scripture for christians , or those who live in gospel times . under the law , morning and evening sacrifices were to be offered up , which no doubt were accompanied with prayer by the faithful . david said , morning and evening , and mid-day , he would call upon the lord , yea , seven times a day ; and daniel used thrice in the day to pray unto the lord. and surely the devotion and fervent zeal of christians , should be no less in gospel times , than was theirs under the law ; but rather more and more frequently exercised : although christians are not under any tye or command given in general ; as to the number of times , how oft to be retired out of all worldly occasions ; to give themselves solemnly to prayer every day ; that and many other things being wholly left to the direction and guidance of the holy spirit , which as it teacheth all true christians what and how to pray ; so no doubt it sheweth also the times when ; which times are frequent even of the holy spirit , his moving of the souls and hearts of true and tender christians , who are become acquainted with the movings and leadings of the same . and if by outward occasions such true and tender christians may be diverted , or hindred by some inevitable lets or hindrances , as to the outward ; as oft falleth out that they cannot have either conveniency of time or place to be so frequently retired , in the outward posture of prayer ; they will , and ought to take care to supply it another way ; that every day ( at least inwardly , if not outwardly ) they have frequent times to be retired into the closet of their hearts ( the door of their hearts being shut ) and there in secret to pray unto the lord , laying aside all wordly thoughts for that time . nor is it safe to neglect this exercise , or lay it aside upon the pretence of the constant and continual sort of prayer , which consists in the soul's desire after god , and may well be without all words , so much as inwardly conceived ; for no doubt the prophets and apostles had this constant sort of prayer , that consists in a manner wholly ( or for the most part ) in the will , and desire , and affections of the soul , which keeped their hearts continually in a godly and spiritual frame ; but notwithstanding of this , they used also frequent solemn times of that other kind of prayer , which exerciseth not only the will and affections , but the understanding also , whereby they spoke unto god , at least in their hearts , words of prayer which some call discursive prayer , or the prayer of meditation , the which is frequently necessary to be performed by every true and good christian , for the strengthening and encreasing the prayer of the will and desire which ought to be a continual thing , and without the said discursive prayer used at least in the heart , and that frequently the prayer or desire of the will groweth flat and dull , yea languisheth and is ready to die , and be extinguished , unless it be helped and assisted with discursive prayer and meditation , in the frequent exercise of it : for discursive prayer when duly and rightly performed , exciteth and stirreth up the prayer of desire , even as the blowing of the bellows , makes the fire to burn the better , and raiseth it into a bright and burning flame . and the prayer of desire , which is principally lodged in the will and affections , is like the continual motion of the heart , in the body of a living man , which must be preserved , and assisted with eating and drinking , and other outward labours and exercises of the body , without which the inward motion of the heart would soon fail , and he extinguished . nor is it sufficient for any to excuse their not using this kind of prayer , by speaking to god in their hearts , upon a pretence of not being called or moved thereunto by the holy spirit ; for whoever do not find themselves frequently called and moved to such a divine and heavenly exercise , so exceeding necessary to every true christian , it is too manifest an evidence that they are carnal and earthly ; also that they have quenched the spirit , and resisted the same , and that they are got into a false liberty of their fleshly will , out from under the yoak and cross of christ , whereas all such who keep under his blessed yoak and cross , to crucifie self , and all the thoughts and desires thereof , are kept in a living , tender , and sensible condition of soul and heart , and these feel the callings and movings of the holy spirit , to be frequent in them , to prayer , meditation , giving of thanks , and all other necessary duties , and such continually watch unto prayer , and are still waiting for the spirit 's gentle and soft breathings , and the more they wait for them the more they find them , and have experience of them . q. how , and after what manner doth the spirit help and assist the faithful to pray in words , either inwardly conceived , and spoke only in the heart unto god , or outwardly expressed in the audience of others ? doth he give or dictate to them all , and every one of the words of their prayer , just so many in number , and neither more nor less , and doth he make use only of their understanding , and other powers of their soul , in a passive way , so as only to receive what is delivered unto them ; as the conduit or water-pipe , only sends out the water that is put into it , or as the wax or clay only showeth the figure or form of the impression it hath received from the seal ? a. it is somewhat hard and difficult to express the manner of the spirits helping us to pray in words ; for all the operations of the spirit , are better and more clearly felt and perceived in the souls of them , who witness them , than they can be uttered or expressed in words . and it is very hard to express the manner of the natural operations of a man ; as how he seeth , heareth , smelleth , tasteth and feeleth , or how he speaketh , and how the words arise from his mind and heart , until they come to his mouth ; and how the mouth , tongue and lips , do utter them : and if these natural operations , whereof we have daily experience , are so hard to be explained ( as to the manner of them ; how much more hard and difficult are they , which are spiritual and supernatural , to be clearly explained and expressed in words , unless the lord give an ability in a good measure ? however , somewhat may be said to those who have a single and honest desire to be informed , that may be of service unto them ; but as for such who are only curious to pry into this mystery , and lye at the ●atch to take advantage , they are like to receive no satisfaction . and now to the question , i answer directly and positively thus ; that the soul and its powers , are not wholly and altogether passive , and meerly receptive , or recipients in this case ( as water-conduits , or wax and clay in respect of the seal ) but partly passive , and partly active ; as the earth is in the production of its fruits and vegetables ; or as the womb of the mother is in bringing forth of her children , for both the earth and the woman , are active as well as passive , in the production of their respective births , and bring them forth from the seeds which they have received . and hence it is that true prayer , as it is a fruit of the spirit , who has ●own the true seed of it in the soul , and causeth it to grow with its divine and heaven●y influences ; so is it also a fruit of the soul , which the soul being quickned and made a●ive unto god , and made fruitful with the divine-feed it hath received , and the divine over-shadowings of that holy spirit of promise brings forth unto god. and hence it is that dead and fruitlesssouls in scripture , which are empty of good fruits , are compared to dry and barren trees , and also to barren ground , as the good and honest heart in the parable , is compared to good ground , which brought forth some an hundred fold , and some sixty , and some thirty . and said iohn the baptist to the pharisees , bring forth fruits meet for repentance ; for now the ax is laid to the root of the tree , every tree therefore that bringeth not forth good fruit , is hewed down and cast into the fire . now true prayer is one of these good works and fruits , which the souls of the faithful bring forth unto god the husband-man , as a natural tree bringeth forth its natural fruit , from a principle of activity in its own nature , as it is assisted and helped by the influences of the heavens , and especially the heat and warmth of the sun , and the heavenly dews and rains. and certainly the prayers of the prophets and other holy men and women recorded in the scripture , were of this sort ; god moved and wrought upon their souls , and the powers and faculties thereof , from the highest to the lowest , and caused them all to concur , and made them fruitful to bring forth holy prayers and praises unto god : and thus was it also with them in respect of their preaching and writing the holy scriptures , in doing of which they were not bare passive instruments ; but partly active , and partly passive for most part at least , as is demonstrable from the variety of stile , and different manner of expression used by the writers and pen-men of the holy scripture , the holy spirit acting upon them , according to the diversity of their natural , as well as spiritual capacities , and gifts whether natural or acquired wherewith they were endued . so that as the fruits of the earth , with their beautiful forms and shapes , and diversity of colours , proceed not from the earth alone , nor from the sun and heavens alone , but from both acting partly together , and as the child which the mother brings forth , in the comely and beautiful linements and proportion of its form , is not the mothers child alone , but the fathers also . so all true preaching and praying , which proceeds from the spirit of god : and also true and right meditation and thanksgiving , or any other true spiritual and acceptable performances , is a birth of two parents , whereof the faithful soul is the mother , and god by the working of his spirit is the father : and therefore it is that all faithful souls in scripture , are called the spouse of the lord , and the church is called christ's wife ; because as the wife bringeth forth true and lawful children to her husband lawfully begot of him ; so the faithful soul brings forth as it were spiritual children unto god and christ ( whose father god is ) by the working of his holy spirit : and these spiritual children are good words and works which the soul brings forth unto god , by the help of his holy spirit . and therefore all such preaching , and praying , and thanksgiving , which proceed not from the spirit of god in its inward workings upon the soul : and also , all kind of meditation , or any other performance or work , that is offered up unto god , without the said inward working of the holy spirit , is but a spurious and bastard-brood , and cannot therefore be received and accepted of the lord , who only accepteth what is of his own begetting in the soul. for what man will accept of a bastard as if it were his own child ? now in this doth appear both the wisdom and love of god , that he hath made the soul an active as well as passive instrument , to joyn and co-operate with him in his work and service , and in all what he requires of it . and that there are none of the powers or abilities of the soul or faculties of it , from the lowest to the highest ; but they may be actively imployed in some part of his service , as the imagination , the memory , the reason and understanding of man , and its institutive faculty , which being opened and made alive in man , through the work of regeneration , can see and behold god , as he doth reveal and discover himself to his children , many times without all words , so much as inwardly conceived , or remembred , though all times it pleaseth god to make use of words , and through them , as through the lattess , to show himself unto the soul ; as also , god maketh use of the will , love and affections of his people , in the day of his power , making them a willing people , giving them not only to think and understand what his good and acceptable , and holy will is , but also to will and to do it . for thus the faculties and abilities of the soul , which god hath given it , are most nobly and excellently exercised , when they are exercised in his service immediately , and attain to their noblest and best end ; and herein is the wisdom and love of god also manifest , that the soul being thus made active with all its powers , abilities , and faculties , in the works and service of god , as co-works with him ; the soul it self is the more delighted , and hath the more joy and pleasure in those works , when it reflecteth on them , and considereth them , as having a share in them , as the mother hath in the children whom she hath conceived and brought forth ; for as it is natural to all mothers to love their own children whom they have conceived and born , and suffered for , so is it also natural to the soul to love its works which it hath wrought in god , and take delight or pleasure in them , as god doth in his ; and as the mother loveth her own children whom she hath conceived and born , and travelled in great pangs to bring forth into the world , more than she loveth any other children whom she hath not born , although these other may be more beautified , so the soul loveth and delighteth most in those works which it bringeth forth ( as the fruit of its womb ) through the assistance of god's holy spirit , and it is well allowed of the lord so to do , provided it be with due moderation , for this is a part of our own reward , even to rejoyce in good works , which the lord hath enabled us to perform , but the praise is wholly and alone to be given unto the lord for them all , for he it is who hath given to the soul its being , and powers , and every ability both natural and spiritual , so as without him it could not do any thing that is good , neither spiritual nor natural . they , are therefore greatly mistaken who think ( as some foolishly and idly have done , and printed it against us ) that because we plead for the spirits immediate revelation and teaching , and immediate assistance to help us in attaining the true knowledg of god , in right and true meditations , preachings , prayers , thanksgivings , &c. that therefore we lay aside not only the use of the scripture , and other outward means and helps , but also the whole use of our reason and understanding as men , and of any other faculties and abilities of our souls , and become as so many dead and unactive truncks , stocks or stones , or as if we did judg that the divine revelations , inspirations and motions of god's holy spirit , helping us to know and understand divine things , to meditate , to preach , and pray , and give thanks , &c. did pass through us , as a sound passeth through a hollow cave , or as water through a bare conduit . these and such like absurd consequences , are but the idle and foolish dreams of mens vain imaginations , who ( as it too much appeareth ) have never had any experience of , or acquaintance with the operations of the holy spirit in their own hearts . know then that we do believe , know and witness it to be truth , that when god's holy spirit inspireth us immediately , and moveth us to preach , or pray , or give thanks , as it did holy men of god of old , and holy women also , even daughters as well as sons , and maid-servants , as well as men-servants , and so doth at this day ; the said holy spirit worketh upon our understandings and reasons , as we are men and reasonable creatures , and upon all the powers and abilities of our souls , according to their several capacities , and the graces and spiritual gifts we have received from god , and all that is in us of parts , whether natural or acquired , or supernatural , and maketh them serviceable to us , and active in the work and service of god , more or less as he pleaseth . and thus when we pray or give thanks in words , as we receive these words from the lord ( when the prayer and thanksgiving is purely and rightly performed ) so they also spring up in us from the fruitfulness of understanding , and those parts and graces which god hath given us , and our hearts and souls , and spirits , are the mothers that bring them forth , and the good matter and purposes whereof they declare , together with the good life , vertue , and force or energy that is in them , or doth accompany them . hence true and right prayer in scripture is called a pouring out of the soul and heart , so that somewhat of the very inward strength , vertue and power of the soul and heart of man , yea of his spirit , or what is most noble and excellent in him goeth forth in words , whether of preaching or praying , or giving of thanks , as he is truly and fervently exercised in the same , by the moving and enabling of the holy ghost ( according to which david ( psal. . . ) stirred up not only his soul to praise the lord , but all that was within him [ note ] to bless his holy name . ) which tender and sensible hearers , whose souls and hearts god hath quickned and made alive , are well sensible of , and can and do well distinguish betwixt a dead and a living , or a barren and fruitful ministry , whether in preaching or prayer . habet enim nescio quid latentis energiae viva vox , & transmiss● per aures in animos audientium fortius sonat ; which is in english thus , the living voice ( saith he ) hath i know not what , something of a secret energy or power , and being transmitted through the ears of the hearers into their hearts and minds , doth sound the more effectually . and if this be true of a natural speech , when it comes from a mans heart , and is spoke but with a natural fervency , that it reacheth forcibly the natural faculties of the hearers ( which borrowed speeches , or those which come not from the heart , but from the bare understanding and memory cannot do . ) how much more is it apparent in words and speeches that are spiritual , which come both from the heart livingly touched , and affected with the sense of the things whereof the words declare , and also from the spirit of the lord ? hence it is said , that christ spoke as one having authority , and not as the scribes ; and the apostles preaching was with power and the holy ghost , and so no doubt was their praying . q. is it any part of gospel worship or prayer to read set forms of prayer out of a book , whether in private or publick , or whether all vocal prayer used either in private or publick in families , or large congregations , should not be as the spirit of god , helps the speakers to conceive , and gives them an utterance to bring forth words of prayer or thanks giving ; we cannot believe , nor are we convinced in conscience ? a. to read set forms of prayer out of a book , whether in private or publick , and call that reading , prayer , is any part of gospel worship , or true and real prayer , but rather one of the many inventions and traditions of men since the apostacy , and falling away from the true faith did enter among ( those called ) christians , who retained the name , but losed the power and spirit of the true ancient and primitive christians . for surely if it had been any part of gospel worship , christ or the apostles would have mentioned it , and the scripture would have born record of it , as they do of all the parts of gospel worship and true christian religion : and if it had been the will of god , that such a way of worship should have been used in the true church as a common liturgy or set form of prayers , it would have been used in the apostles days ; for none were so fit to have given forth such forms of prayers , after christ his ascension , and giving of the holy ghost , as the apostles were , who were so abundantly replenished with the holy spirit . but neither the apostles , nor their immediate successors either made or used any such set forms of read prayers . nothing of this kind was known in the church , either in iustin martyr or tertullian his time , who lived above two hundred years after christ ; for tertullian telleth plainly the manner how christians prayed in his time , ex pertore sue monitore , per spiritum sanctum . i. e. from the heart without a monitor ( or any thing outwardly to teach them ) and by the holy spirit . but secondly , they who plead for using read set prayers in the church , do acknowledg they were not in use nor practised in the apostles days , nor in the days of their immediate successors ; for they grant that in those early and primitive times , they who prayed in the church as the mouth of the whole congregation , were assisted and guided by the holy spirit , and that their words both of prayer and singing psalms , were by immediate inspiration . so that it is as clear as the noon-day , that when these divine gifts of praying and singing by the spirit were lost , and the holy spirit himself ( the author and fountain of those gifts ) was in great measure departed from , the invention of reading ser forms of prayer took place . the first instance that i find of peoples being put to use a composed or set form of prayer made by another , was that form of prayer which constantine the great composed , and gave to his soldiers to say , but yet they were not to read it , but get it by heart ; and we must consider that constantine himself , at this time , was but a young christian , and the purity of spiritual worship began to decline apace even in his daies , and most of his souldiers were heathens and no christians ; so that what they did was no president to us . but neither in constantine's time , nor a considerable space thereafter do i find , that any made or composed prayers before-hand , were used in the church . it seemeth the third council of carthage , about the year after the birth of christ , . did first ordain set forms of prayer in the church , to prevent or hinder mens uttering any thing , either ignorantly or rashly that might be contrary to the doctrine then received . and to say the truth , it is altogether unfitting that men should use extemporary words of prayer , who do not know the leading and assistance of god's holy spirit to direct them in the words and matter they utter , for it cannot be expected , but that frequently they will speak amiss , and deviate or wander into impertinent expressions , or words contrary to truth , whose hearts and tongues are not guided by the spirit of truth , even as a ship , if she be let loose to sail without a pilot , or one to rule the helm , cannot but go astray , and of two i have alwaies judged it the least inconvenience , since god gave me a right understanding what prayer is , rather to use a set form of sound words , than to allow or permit men ( without a reproof ) to presume to speak words of prayer unto god , of their own extemporary conceiving , without the guidance and direction of the holy spirit , and who do not so much as pretend unto it , as many do not . as for those who are against the using of set forms of prayer , upon a pretence of praying by the help of the spirit , and yet plainly deny and vigorously oppose all immediate inspiration and revelation , since the apostles daies , i cannot see how they can clear or rid themselves of a contradiction , and of being guilty of an horrid impostor and cheat ; for when they argue with such as are for set forms of prayer , they seem to be altogether for praying by the spirit , and make it the main argument against set forms of prayer , that they quench , and limit the spirit , but when they argue with these who are indeed for praying by the spirit , and who do affirm , that the spirit of god is to be kept unto in prayer , and not to be limitted neither as to a set form of words formerly made and composed by others , nor as to a set time , when man or men please , to begin or end ; nor as to the persons who may or do pray in assemblies . here these are as great limiters ▪ of the spirit as any , for they can , and do pray when they will , and how long they will , begin and end when they will , which doth evince , that they have not a regard to the spirits time and season of moving them to pray , otherwise they would silently wait for it , seeing few ( if any ) upon earth , are so replenished with the spirit , as to be ready upon all occasions , and at all times to pray vocally , or in words by the spirit as the mouth of the assembly of the people unto god ; and to be sure , as no prophecy came of old in the will of man , so no motion of the spirit cometh now in the will of men , and men cannot use the spirit or its help , either to preach or pray , as they use a natural habit of writing , or singing , or playing upon a musical instrument , which habits they can use at any time , according to their natural will and pleasure , because they have the command over them , and are , as it were , masters of those natural habits and arts. but it were the highest presumption , for any man to think that he hath the command of the spirit , to use it when , and where , and how he pleaseth : for the best of men , are and ought to be the servants or ministers of the spirit , as paul and the other apostles were ; and therefore the spirit did command , lead and order them in all their services , and so it did all other true and faithful ministers , who were therefore to attend unto it , and wait the seasons of the spirits movings , as those who at the pool waited for the stirring of the waters by the angel , and therefore true christians and ministers are bid , watch unto prayer . and said christ unto the apostles , wait for the promise of the father , which ye have heard of me , acts . . again , if those men were for the true liberty of praving by the spirit , they would suffer ; yea , not only suffer , but encourage any other in the congregation to pray vocally ; or in words by the spirit as well as they , according to the practise of the ancient and primitive church , when the gift of praying and singing by the inspiration of the spirit did remain , but no such thing is permitted by these men , who will suffer none but themselves , and such as they give power unto , to use vocal prayer in their assemblies , as if these men because forsooth , they are masters of a few natural arts , or at least called so , were masters of the spirit , and that holy and blessed spirit of truth , must speak in none but whom they please and give leave unto ; yea , the holy spirit of god must be silent in his children and servants at their will and command . these and many other instances , which could be given , do evince , that these men , though they pretend to pray by the spirit , are as great strangers unto it , for most part , and unto true praying by the spirit , as they who have no such pretence ; and they who have no such pretence , as to pray by the spirit , in respect of conceiving and uttering the words of prayer , are an hundred fold more ingenious and more commendable , on that account , for their plainness and ingenuity ; who , as they have not that divine gift of praying in words by the spirit , so do not pretend unto it , but simply and plainly speak it out , that they have it not ; which is a great deal more honestly done than those do who have it not , and yet pretend to it , and that pretence deceives simple people , as if their prayers were by the spirit , because they conceive them ex tempore , though the raw indigested matter of their prayers , and unsound expressions as they often use , as well as the great deadness and want of life , that doth accompany their prayers , for the most part , sufficiently demonstrate they are not from the spirit of god. but that which adds to the cheat and imposture , to make it the greater , is , that some , yea , many or them have got an art , by affected eloquence , or some new invented phrases , followed with a mighty seeming zeal and fervency of spirit , to play upon the peoples natural affections and passions , and excite them at their pleasure , which the ignorant people for want of a spiritual discerning , do imagine to be the real work and effect of gods holy spirit , when for most part , it is nothing else but the animal and natural passions in the hearers , excited either by art in the speakers , or at least by the same or like passions in them , who speak both in their preachings and prayings , for like stirreth up and begetteth its like , according to that of the poet , si vis me flere dolendum est primum ipsitibi , i. e. if thou wilt have me weep , thou must first weep thy self before me . and though i am far from condemning any true tenderness and contrition of heart , or inward meltings of the soul , which are caused by the real working of the holy spirit , which may have its visible effects , even the shedding of tears in him that preacheth or prayeth ; and that more or less abundantly : yet the hypocritical show and affection of such a thing , without the reality thereof , is loathsome and abominable ; and as great a transgression against the law of heaven ; as false and counterfeit money or coin is against any earthly law : and yet such hypocritical tears and flashes of fained devotion , kindled up by sparks of their own raising , abounding among too many of that tribe and generation , as if they were the effects of gods holy spirit , when alass it is far the contrary . but to such as have any measure of sobriety and ingenuity among them , i propose this question to be answered in plainness and simplicity by them . . how can they pretend to pray by the spirit in words , and yet they deny all immediate inspiration and revelation ; which alone guided and assisted those who prayed by the spirit in words , recorded in the holy scriptures ? . by what rule or touchstone do they know when they are assisted and helped by the spirtt to pray in words , and when not , seeing they deny the holy spirit , as he doth inwardly reveal himself in mens hearts , to be the rule in any case ? . when they are not moved by the holy spirit , and that they do not find themselves so moved as to pray in words , whether in that case , seeing they will needs pray , as well when they want the spirits help , as when they have it , and that they plead : natural men , who have not the spirit of god , may be true ministers of christ , and may and ought lawfully to preach and pray , if they have an outward call , from them ; they should not rather use the set forms of prayer , than their own bare invention and wandring imagination : for here their great argument against set forms of prayer , hath no place , to wit ▪ the limiting or stinting the spirit of god ; because he who prayeth in words without the spirit , whether by a book or ex tempore without a book , is in one and the same case , if none of them pray by the spirit , for he who hath not the spirit , cannot properly be said to limit or stint it . but to this i know they will reply , that natural and unconverted men , though they have not the grace of the holy spirit to sanctifie and saye them , yet they have a gift of preaching and praying by the spirit , that may be useful and edifying to the church , they have gratia gratis data ( as they call it ) but not gratia gratum faciens , i. e. grace freely given them , but not grace rendring them acceptable unto god ; and for this they give the instance or example of balaam . to this i answer , this distinction used so much of gratia gratis data , and gratia gratium faciens , hath not any warrant from scripture , but is borrowed in express words from popish school-men and jesuits , whom at other times they call locusts , come out of the bottomless pit. and as for balaam , it was somewhat an extraordinary case , whereby god shewed his mighty power that he had over his spirit , to cause him to prophecy good things concerning israel , contrary to his own inclinations ; and to bless instead of cursing them : but an extraordinary example is not to be made a rule or president unto us . and indeed they have but a sad pattern of him , whom rather they follow and imitate for most part , in loving and taking the wages of unrighteousness , then in prophecying or speaking by the spirit of god , as he did , at these few extraordinary times . and though he prophesied some words by the spirit , yet we do not read that ever god made him the mouth of the congregation , to pray by the spirit , which is the present case . and besides , though he prophesied twice or thrice by the spirit of god , which was extorted from him , contrary to his own evil mind and inclination ; yet he was no true prophet of god , but beareth the infamous mark of a false prophet to this day ; and we do not read that ever any one soul was converted to god by his prophecying or ministry . god can command the devils , if he please , to confess to christ , as some of them did of old , which yet is no president for wicked men , in whom the devil rules , to preach and pray in the church . now , whereas they say , men may have a gift of prayer to use it in the church , from the spirit of god , and yet be not sanctified by the spirit . i ask them , is it such a gift as can secure them from speaking impertinent and unsound words , contrary to the truth : if yea , then they have an infallible gift , which seeing they will not grant unto themselves , no more will they unto these others . and if it cannot secure them from unsound and impertinent words , but leaves them at liberty as much to use unfound words as sound ; and that the corruption of their hearts , who are but meer natural men , will soon cast the ballance , and byass them rather to use the unsound words than the sound . is it not more safe in that case , at least the less inconveniency of the two , rather to be tied and limited to use form of sound words , then that their corrupt and unrenewed hearts . however , so much they imagine it is to be helped with an unsanctified gift , of an abused eloquence , should be left at liberty to speak unto god , and utter before him whatever it pleaseth . but if we shall search to the bottom , what this spiritual common gift of the spirit is , we shall find it to be no other but some meer natural gift of memory , elocution , and a ready or quick fancy and imagination , which many heathenish idolatrous priests have had as much as any of them ; improved with some acquired arts of grammar , logick and rhetorick , and words of scripture abused and misapplied by them : and that which crowns all , some more than ordinary degree of confidence ; that when they are thus furnished , and can or do preach and pray by those meer natural and artificial helps at best , to call them and baptize them into the name of a spiritual gift , or the spirits help and assistance . but leaving these men , and their ex tempore praying without the spirit , which thus far i found my very soul and spirit concerned to discover , in true love and compassion , to their abused and betrayed hearers and followers ; and to them also if they can receive it . i shall return to plead a little further , for the true and right manner of praying in words by the spirit , as he is pleased to give assistance , both in the conceiving and utterance , without any set form , either read out of a book , or repeated from the memory without a book . because , . this way of praying doth alone and only answer to the liberty of the spirit , which is free , even the holy spirit of truth , and neither will nor can be limitted , and who seek to limit him , he departs from them , in so far and remaineth still in his own freedom , altho such who seek to limit the spirit by using set forms , may and do quench the spirit , as unto themselves . but they think there is no limitting , or quenching , or grieving of the spirit in the case , because they believe there is no such gift in the church remaining since the primitive times , as to be helped by the spirit to pray in words , either in the conceiving or uttering them . they grant indeed so far the help and assistance of the spirit , and acknowledg it altogether necessary to pray acceptably unto god , that the holy spirit stir up our desires and affections , and excite in us his own graces , and the doing of this , as they say , is a sufficient helping of us by the spirit , as well when a set form of prayer is used as otherwise . but why do they believe there is no such gift remaining in the true church , seeing they generally confess it was in the church , both in the apostles daies , and some considerable time since . they say it ceased with the ceasing of the gift of tongues and miracles ; but what ground have they for this ? that is a bad argument , that because some of these gifts which were extraordinary , and less necessary , did cease or discontinue , that therefore this allo did cease with those other . and seeing they do not profess to have the spirit or gift of discerning , whereby to know , whether this gift be in the church or no. how do they know but some have it ? and as they say , the spirit is ceased in respect to help us to pray in words ; so others do as confidently say , to wit , the socinians and pelagians , that it is ceased in all other respects , and there is no need of it , either to help us to conceive words of prayer , or excite our affections , but that man by his free will , helped by the scriptures , without any immediate help of the spirit , can pray sufficiently , both with good words and fervent affections . and yet even these will say , they are helped by the grace of the spirit , to wit , mediately and remotely , by means of the spirit . again , why do they limit and stint the help and operation of the spirit , only to the will and affections , and to exciting the graces of the spirit in us . doth not the spirit operate upon the understanding , as well and as nearly , and immediately and closely , as upon the will and affections ? are there not intellectual graces and gifts of the spirit , to wit , such as properly belong to and are seated in the understanding , as well as such that belong to the will ? do not we read in scripture , as well of the spirit of wisdom and knowledg , counsel , understanding , as of the spirit of love and meekness , &c. and if they will grant that there are such intellectual graces , that belong to the understanding , as well as others that belong to the will ; shall not these intellectual graces , be made fruitful by the spirit and understanding , in whom they reside and are placed , as well as these other in the will. again , will they not grant that the spirit helpeth us to conceive words , at least in meditation ? or will they confine us to see forms of meditation , as well as of vocal prayer ? i suppose not , seeing no such set forms are yet extant : and they themselves take liberty to their meditations upon religious matters , and preach to the people these said meditations ; and yet i suppose they will reckon at times , the spirit helpeth them to conceive these meditations , which cannot be conceived without words . and further , the words of these set forms of prayer , whence came they ? had the spirit no influence upon the understandings of those men , who conceived them to help and assist them in those conceptions ? if they say nay , they will render the set forms of prayer of small value ; what the people in that respect . but if they say the spirit did help them to form these conceptions , of the words of their set prayers , then such a gift is not ceased in the true church , for it was in these men , who penned and conceived those prayers ; it may as well be in men now to conceive other words of prayer . but . praying by a set form , not only tendeth to limit and stint the spirit and quench it , in regard of its operations , but also it tendeth to make the understanding , and divers other faculties and abilities , or powers of our souls , and the intellectual graces and vertues seated and planted in them , altogether barren and unfruitful , in respect of prayer , which yet ought to exercise the understanding , as much as any other thing ; as paul said , i will pray with the spirit , i will pray with the understanding also . for if the understanding be limited to a set form of words , then there is no room nor place , nor liberty left for it to bring forth prayer in any other forms , the which seemeth verily as absurd to me : as who would limit the earth to bring forth only such a limited and determined number of forms of vegetables , flowers and fruits ; and not only so , but to limit her as to length , breadth , and depth of each form , which we know is an impossible thing : for the forms of all living and growing things , must have liberty to spring out from their respective seeds , principles , and causes ; otherwise they will not grow but wither and die : and as the forms of vegetables must not be limited and stinted to such peculiar figures and dimensions , much less the forms of animals , and yet far less the forms and figures of mens bodies and faces . for among all the many millions of mankind , that have been or are upon the earth , never were any two found , but did more or less , differ in outward form and figure , in the face or countenance . and surely as differing as mens bodies and faces are ; so much , or rather more , do the thoughts or conceptions of their understanding differ ; and to limit them all to one form of inward conceptions of words , is as vain as to stint and determine all men to have one and the same form of visage or countenance . and he who would go about to limit the figure of the childs body and face , in the mothers womb , to another shape and form than god and nature hath designed to have , would do amiss , and be occasion of causing the womb to miscarry , and render it barren , rather than any way to help it . i know it is answered by some , that the fruitfulness of the understanding , may show it self in other exercises and performances , whereas man also may use his gifts freely , as in preaching , writing , conference , &c. but why not in prayer , as well as in these other for to restrict ; yea , and to hinder and stop the fruitfulness of the understanding , and the intellectual graces seated therein ; in one respect is of a tendency to stop its fruitfulness ; and render it barren in other respects . a woman that is with child ; and hath twins in her womb , that is hard for to make her miscarry in the one , but she will miscarry also in the other ; and he that seeks to kill one of the twins in the mothers belly , shall be in hazard to kill the other also . but why should the one be killed or choaked more than the other ? or why should the divine begettings of gods holy spirit in the understanding of the soul , as also in its reason and imagination be strangled , more than these in the will and affections , feeing they have both one father , which is god , as they have one mother , which is the soul. and also seeing what is begot by the spirit of the lord , in the will and desires , or affections of the soul , hath a great dependency what is begot by the same spirit , in the understanding and reason . for the children and servants of god , they love him as reasonable creatures ; and on reasonable accounts , and for reasonable causes ; yea , they have the best and greatest reasons for to love him ; and those reasons are presented to the soul by the holy spirit in the understanding and reasonable faculty . and it is generally acknowledged , that the will and affections do commonly follow the dictates and suggestions of the understanding , and according as the thoughts of the understanding , whether good or bad , do most prevail in the soul , the will and affections , with the desires thereof , do imbrace what is presented , whether it be a true and real good , or only seeming and apparent . so that the wills and affections of all men , are swayed by the strongest dictates , which raise and spring up from their understanding , and intellectual faculties , whether true or false : and thus either wisdom or folly ruleth the wills of all men , with their desires and affections , and consequently all their actions . all good men are led by wise and good counsels , which the holy spirit begets in them ; and all bad and evil men , are led by foolish and evil counsels . and hence it is , that every good man is a wise man , and every wise man , who is truly so , is a good man , and every bad or evil man , is a fool , and is called so in scripture , and all sin and wickedness is folly , and the real effect and fruit of it ; seeing therefore all good inclinations , motions and affections in the will of man , rise from good and wise counsels in the understanding and reason of man , we must needs say that the holy spirit doth operate in both understanding and will ; and begets those good and wise meditations and conceptions of truth , in order of nature , before the good inclinations and affections , which afterwards he begetteth and causeth to arise in the will. but these good and wise meditations and counsels , cannot be without words , at least inwardly spoke or conceived in the reason , or rational understanding of man. and therefore the spirit of god doth no less help and assist the understanding or reason of man ; to conceive good words , then it doth help the will to conceive good desires and affections . it is therefore a great mistake and error of judgment , in those who think , that the spirit of god doth only excite or beget in his children , good desires and affections , but doth not suggest unto them , or help them to conceive good words of meditation , and that as well to pray and give thanks as to preach . and seeing preachers are not stinted to set forms of words in preaching , why should they be any more stinted to set forms in praying , i cannot understand , for the spirit of god is as near and ready to assist in the one as in the other ; and if it be said that men preach not ex tempore , but by study and long premeditation , and therefore they are in less danger to utter or express unsound and impertinent words in their deliberate and long premeditated sermons , than in their extemporary prayers . to this i answer , . it is found by frequent experience ; that even in those long studied and premeditated sermons many men have uttered very impertinent and unsound , yea , false and hurtful words and expressions , for it is not much or long time to study or premeditate a discourse that maketh it good or soundp ; seeing they who err in their understandings ; and have received or drunk in wrong and false doctrines and principles of religion , and wrong and false traditional glosses and interpretations of scripture , may preach very unsound and erronious sermons , altho they have taken a long time to study and prepare them . . according to the former reply , if men shall study before-hand their prayers as well as their sermons , then they are in no greater danger to speak impertinent and unsound words in prayer than in preaching , but rather they are less obnoxious to such a danger , because in prayer men commonly do not meddle with matters of controversie , or disputable points of doctrine , as indeed it is not proper . . he who preacheth or prayeth by the true and real assistance of the holy spirit as he keepeth faithfully and carefully unto the same , altho what he doth either preach or pray proceedeth from premeditation . it being impossible that the mouth can utter any thing , but the heart or mind of man , must first conceive it , which is a true and real kind of premeditation , yet he need eth not any long time for the said premeditation . for when his heart and soul is once well prepared and fitted to be the instrument of the spirit , whether in preaching or pray ing , &c. ( the which preparation of the heart , at times , may require a considerable season , longer or shorter , as the man is more or less grown up in vertue and holiness ) i● the least space of time imaginable , as in moment or instant , when it pleaseth the lord to assist the understanding by the divine influences of his spirit , it can be and 〈◊〉 is made fruitful to bring forth , and conceive as many solid and living meditations 〈◊〉 truth , as may sufficiently yield matter . 〈◊〉 discourse , in true and sound and living words for divers hours . but if the spirit should not suggest so much matter of discourse , in so short a space as a moment or instant ; but only as much as to furnish the speaker with two or three sentences , or perhaps but one sentence at first , before that one sentence be well spoke , further matter may and doth oft arise from openings of life in the understanding of the speaker to speak more , and so continually still new matter may be and oft is afforded , to continue his speech longer or shorter , as it pleaseth the lord to require , or as in the wisdom of god a service is seen or felt . and indeed various and manifold , as well as wonderful are the waies of the lord towards his servants , whose mouthes he doth open either in preaching or praying in the assemblies of his people . for sometimes as one waiteth upon the lord in pure silence , and in holy fear and reverence , his heart at the present time being empty of all thoughts or meditations , in respect of any particular subject or matter of discourse , and not having one particular subject more than another in his view , but his mind and conscience singly exercised towards god , suddenly , and as in the twinkling of an eye a particular subject is presented unto him , or the opening of some particular place of scripture ( and here the lord chuseth his text for him , and ground of his discourse ; or if it be to pray , the matter of his prayer ) and his heart that was empty before of thoughts , as to these matters is now filled with living thoughts and meditations concerning them , being made fruitful to bring them forth by the showre or rain of the divine influence of the holy spirit , in a moment or twinkling of an eye . and at other times the case is otherwise , as a little at first given , and then a little more , as it pleaseth the lord to order , and as the condition either of the speakers or hearers doth require it ; as even in natural conceptions of natural things , those men , who have a fruitful understanding , and a quick and ready invention , upon any fit occasion , how suddenly , and as in a moment will plenty of good and pertinent matter arise in them to discourse of . if in a lawyer to discourse of the laws ; if in a physician to discourse of physick , or in a phylosopher to discourse of moral or natural subjects of phylosophy , the which extemporary and ready discourses , when they come from a mans heart , and the real fruitfulness of his understanding , have alwaies more acceptance , and authority with the intelligent and discerning hearers , than long studied or premeditated speeches , which according to the proverb , smell of the lamp , and have more of art than of nature in them , and more of form than substance . and extemporary discourses that flow and spring freely from the fruitfulness of a man's understanding , and the noble and generous parts or faculties of a well composed and clear mind , are like fresh waters that have newly streamed from the living spring or fountain of them , that on that very account are more sweet and pleasant than discourses long since premeditated and treasured up in the memory , which through their oldness , contract a certain tincture , and lose of their freshness and sweetness of savour , even as water long kept in a cistern . and if these extemporary discourses of natural things , flowing only from a natural fruitfulness of man's understanding , have more acceptance and authority with the judicious hearers , than long studied sermons , dressed up with paint of art , how much more are those extemporary speeches to be valued , and how much greater authority have they , and true and real acceptance with all discerning hearers , whether in preaching or praying , which proceed from the rich and fruitful soil of a good and honest heart , abundantly watered and made fruitful with the descendings of the venly showres and rains of gods holy and blessed spirit . and if it be yet again replyed , that the limitting or confining of him that prayeth to a set form , doth not hinder the fruitfulness of his understanding , for his mind and understanding is still at liberty to have as many and as various good and holy meditations and conceptions of thoughts and words , as is possible for him to contain or comprehend ; only he is outwardly limited to those forms , as to his tongue and mouth , whereas his mind and understanding doth remain free to abound in the greatest variety of good and holy thoughts and meditations : for the people who hear , they may also abound in these good thoughts and meditations , who notwithstanding do not open a mouth in the assembly , either to preach or pray . to this i answer , as there are many good thoughts and meditations which god giveth unto men , for their own particular comfort and profiting , such as these which the people have who do not speak ; so there are also many which god giveth for the comfort and profiting of others , and especially of the church . and these ought not to be suppressed , but uttered and brought forth in the lord 's leading and ordering , according to his appointed time and season . and if the lord move and require a man to bring forth these good things out of the good treasure of his heart , as certainly at one time or another he will so move and require , where these good things are given to the man , not for himself alone , but also for others . is it not a plain limitting and confining the spirit and mind of a man , not to give him liberty either in preaching or prayer , to bringforth what the lord has put in his mind for that very purpose ? is not this like the hindring the child to come out of the mothers belly , when its appointed time is come , and to make her womb its grave , then which what can be imagined more cruel ? but . there is this great hurt and inconveniency to limit and confine both speakers and hearers to set forms of prayer , the one to speak and read them , the others to hear them , that it cannot be supposed , that those set and stinted prayers will either alwaies , or at most times suit and agree with the present states and conditions of the people . the scripture saith , that words spoken in season , are like pictures of gold in apples of silver . and concerning isaiah , it was said , that the lord had given him a word in season to the weary soul. and indeed a word spoken in season , whether it be in preaching or praying how sweet and comfortable it is ? now these set forms of prayer being to be used according to the calendar , such prayers on such a day , and others on other daies , as the calendar , or order of the service requireth : can these forms be alwaies , or for most part seasonable to the peoples states and conditions , unless it could be supposed , that the inward states and conditions of mens souls and spiris should regularly vary , according to the seasons and daies of the year , which were most absurd to think or imagin . or how do these set forms of prayer , which tell us daily what to pray for , agree with paul's words , rom. . the spirit also helpeth our infirmities , for we know not what we should pray for as we ought . and if it be said , that most of those set forms are conceived in such general words , that they may suit or agree with all the various states and conditions of the peoples souls . to this i answer , to suit or agree with them in a general way is one thing , and to suit them in their particular cases and circumstances is another . and besides , it is not upon the bare words of prayer so much that relieveth and comforteth the souls of people , as the life that goeth along in words that are uttered from the heart of the speaker , as god giveth him a sense of the various and several states and conditions of the hearers , according to which sense of their various states , he is furnished both with sutable words , and a sutable degree and measure of life to accompany them , wherewith to minister in prayer , and whereby the faint and weak desires of the hearers many times are enlarged and strengthened . but it can never be supposed , that he who only reads a set form of prayer out of a book , according to the order of the calendar , or repeats it from his memory , can pray with either such fit and sutable matter of words , or can minister that sutable degree and measure of life , that the hearers require and stand in need of , for where the words are not seasonable , life will not join with them , to make them effectual and profitable to the hearers . i know it will be hard for these who have not the inward experience of the workings of the divine life and spirit in their own souls , to believe or imagine , how the speaker , who is assisted to preach , or pray with the spirit of god , can have a distinct and clear feeling of the several states and conditions of the people , and in that sense and feeling be enabled by the same spirit , who gave this sense to him , to minister to them all that which is seasonable , both for matter and life . however this is abundantly known and witnessed to those who have an inward experience of life , and its workings in themselves to be a truth ; for as in the natural body , one member hath a sence of its fellow members , and the more noble that one member be , its sence of the other members is the more universal , full and comprehensive : even so is it in the body of christ , which is his church ; and how can it be otherwise , when as the scripture saith , all the single hearted , and upright minded professors of christ are of one heart and soul , as expressing a greater unity and sympathy , or fellow feeling , than that of the body ; as if to be of one soul , were more than to be of one body ; for if the parts of the body have a sence one of another , much more the powers and faculties of the soul have a discerning and sympathy one with another . . and lastly , to add no more here ( altho many more reasons might be brought ) against the using of set forms of prayer , the whole superstructure dependeth upon a false and wrong bottom or foundation , viz. an opinion , that immediate inspiration and revelation is ceased or discontinued in the church , and in and among true christians , as well as false ; for i dare say , if they who are so zealous for using set forms of prayer , did but believe that immediate inspiration and revelation did remain in the true church of god , and in and among true christians , this would presently end the dispute , and determine the controversie betwixt them and us , for when immediate inspiration and revelation was in the church , as in the apostles daies , and for some considerable time thereafter , they readily grant , that men then prayed and sung psalms ex tempore without book , by the spirit ; and therefore if they did now believe that such a dispensation is restored and restoring again , and was never altogether lost among true christians , although much impaired and diminished by reason of the general apostacy and prevailing power of darkness that was over the greatest part of those called christians , they would lay aside their set forms , and wait for this divine gift . but it were too long and unseasonable a labour in this place , to prove that immediate revelation and inspiration doth remain in and among all true christians , i shall therefore refer the readers to what our friends have writ on that subject , and particularly to two treatises of mine . and withal , i beseech all sober and impartial people , laying aside all prejudice , to weigh and consider , upon what slender and weak arguments that opinion is built , which saith , that immediate inspiration and revelation is ceased in and among all true christians . and above all , i recommend them to the light of christ jesus , and the manifestation of his holy spirit of truth , in every one of their hearts and consciences , that bears witness to every necessary truth , as they hearken to it , and with their minds turned to the said light , and spirit of truth , to read and search the scriptures diligently , in that very respect as the noble bereans did of old , and the lord give them understanding in that and all other necessary things . i shall now proceed to answer the most ordinary objections , that seem to have most weight for using set forms of prayer , whether in the church or in private . . it is objected , that set forms of prayer and blessing the people were used in the iewish church , under the law , as numb . . . when the ark set forward , moses commonly said , arise , o god , let thine enemies be scattered , let them also that hate thee , flee before thee ; and when it rested , he said , return , o lord , to the many thousands of israel . and numb . . . aaron and his sons , were on this wise to bless the people , saying , the lord bless thee and keep thee , the lord make his face to shine favourably on thee . and joel the prophet taught the people to pray , saying , spare thy people , o lord , give not thy heritage to reproach , that the heathen should rule over them , wherefore should they say among the people , where is their god , ioel . . and yet under the law , people had the spirit of god , and were to pray by the spirit , and moses and aaron who were to use these forms of prayer and blessing , were endued wiih a great measure of the spirit , and able enough to have conceived other forms of prayer and blessing . ans. from their using set forms of prayer and blessing under the law , to argue for the use of them under the gospel , will not hold good , for not only sacrifices , and offerings of beasts , but many other things were both commanded , and allowed under the law , which are not under the gospel . and although moses and aaron , and many others in those daies had great plenty of the spirit ; yet for the sake of the people , who generally were weak and rude , they were to go along with them , in those rudiments . no doubt moses and the prophets saw to the substance and end of those shadows and figures , and knew well enough that the blood of bulls and goats could not wash or purifie the conscience , and yet because of the general dispensation of the law , which was to continue until the fulness of time , wherein christ should be revealed , they were to remain in the practise of these things , which were afterwards to be abolished . and though under the law , some forms of prayer and blessing the people were to be used , yet they were but few , and very short , and such as did proceed from the spirit of god , the matter and words of such forms seem to carry in them some extraordinary majesty or glory , and to have some deep and profound signification and force with them more than ordinary , as we know , some scripture words and sentences have more than others , as that spirit is felt from whom originally they came . and though all the scripture words did proceed from the holy spirit , yet some have proceeded from a greater measure of it , and more depth of the divine wisdom , and hold forth somewhat of more majesty , and deep inward sense and mysterie , and are commonly accompanied with a greater measure of the spirit , when they are used either in reading or hearing them read , or in meditation , and may be also used at this day in prayer , as the same spirit doth move any of his servants thereunto , either in part or in whole . but we do not find that even under the law , or at any time before , the lord did limit and confine his people , or servants to such a precise number of set forms of prayer , and made unlawful unto them , to use any others when they prayed in publick , or that any one was ever forbid to whom god had given any spiritual gift ( of uttering words either of prayer , or of a psalm or song ex tempore , by the help and moving of the spirit ) to make use of it . but on the contrary , we find that many prayed ex tempore by the inspiration of the spirit , what the lord did give them , or put into their mouthes of words , both in private and publick , as solomon's prayer at the dedication of the temple ; also esdras's prayer , chap. . and the levites prayer , nehem. . and daniel's prayer , dan. . and for private prayers , david's prayers in the psalms , and asaphs , also moses , and samuel , and habbakkuk their prayers with many others under the law , are clear instances ; and before the law , abraham , isaac , and iacob their prayers . nor do we find that ever a book of prayers , containing so many prayers in number , to be said or read in order , was ever made in the church by any of the prophets as prayer , or as any part of worship in the law. for though divers excellent forms of prayers are recorded in scripture , and put into books , yet they were not appointed by the lord to be read or used in so many words ; without adding or diminishing , as prayers . but they were read in the congregation as other parts of scripture , pattly for information , and partly to excite the spirit and gift of prayer in the hearers . excepting only some very few short forms as above mentioned , which did not hinder or stop the liberty of the spirit of prayer to express it self ex tempore in any other words . and those few forms they used as prayers and blessings , we do not find they read them out of a book ; when they prayed them , but spoke them from their hearts , where they were livingly , as it were , writ and recorded . and tho the words of these short forms were formerly conceived , and in that respect were old or ancient , yet as they uttered or pronounced them in a fresh and living sense of god's spirit and power , which never waxeth old ; this gave them alwaies a new luster , and put a new savour of life in them , and made them , as it were , alwaies new to them . and thus it is at this day , with the servants of the lord , whom he hath endued with a spirit of prayer , who when they pray ( either in private or in publick ) do frequently find and feel scripture words of prayer , formerly conceived and uttered by the servants of the lord , as moses , david , &c. to arise in them from a fresh and living sense of the word of life , to speak them forth in prayer , and this without any limitation of the spirit of prayer , but coming freely in the liberty of the spirit , and also of heart , soul and understanding ; and the liberty of the spirit of prayer , as also of the heart and understanding of him that prayeth is manifest ; in this , that it is the free choice of the spirit what words of scripture to make use of , and to bring into the remembrance of him that speaketh , who doth not also limit or confine the man's understanding only to those scripture words ; but giveth him liberty to make use of any others that freely arise or spring up in him , in unity with the life , as it is opened in him , as a fountain or well of living water . . it is objected , that christ taught his disciples , to pray in a set form of words , who even then were endued with a measure of the spirit , matth. . . luke . . answ. though they are endued at that time with a measure of the spirit , yet it was but small in respect of what was to follow : and we must remember , that as yet the dispensation of the law remained in force ; and if moses prescribed unto the people under the law some short ( but of a very excellent composure ) forms of prayer and blessing without limiting them only to these ; well might christ teach his disciples this short form of prayer , which is of a most excellent and wonderful composure ; in regard of its plainness and simplicity , and yet most comprehensive , in respect of the largeness and fulness of matter expressed in so few words ; a most worthy pattern of all our prayers , and of all that we can ask or desire ; for it is a sum of all the prayers that ever was or can be made by any of the servants of god , and whatever is lawsul to be prayed for , is most easily reducible to some of the petitions of the said prayer ; and though it hath great plainness and simplicity of words , yet great depth of matter , and may be compared to solomon's temple , which had not only the outer court , but the holy place within it ; and within the holy place , the most holy , or holy of holies : for beside the letter and words of it which answer to the outer curt , it hath a holy inward sense or understanding , which none can reach or come into , but who are made a royal priest-hood unto god ; as none were to enter into the holy place , but such as were priests under the law. and although many christians have reached to the inward sense of the whole prayer in great part , yet who can say he has reached to the full depth of it , and most inward pith or marrow thereof , which is as the holy of holies ? it is a question if any ever reached into the most inward sense and understanding of it , but christ jesus himself who spoke and uttered it , in whom dwelt all fulness and riches of wisdom and understanding , who is our high priest , made higher than the heavens , and all the angels that dwell in them . but , . christ did not limit them only to this form of prayer , nor did he give them a book of forms of prayer , or any other forms that we read of but this only , which therefore was rather to be a pattern and example unto them , according to which they were to pray , than tye or confine them to the precise number of the words of it , as is clear from matth. . . after this manner therefore ( said he ) pray ye . and although luke ( . . ) hath it , when yee pray , say , our father , &c. yet luke may be expounded by matthew , as one place of scripture is oft expounded by another . so that luke may very well be understood according to matthew his words , thus , when ye pray , say , ( viz , after this manner ) our father , &c. nor can this one only short form of prayer be a sufficient argument to make a large book of forms of prayer , and impose them by constraint upon christians : for either this one form of prayer taught by christ was sufficient for the apostles without any other , or it was not ; if sufficient for them , why not also for all other christians ? and yet i know not any sort of these called christians who confine themselves only to it ; or are willing so to do , but think it needful to express their prayers frequently in other words ; for variety and change of words ( when the matter is the same ) doth help to stir up and beget in men the more fervent affections . but if that one only form was not sufficient to the apostles , it is clear that christ did not intend by teaching them that form , to give them or their successors an intire system or scheme of common prayer , but as is already said , to be a pattern or example unto them , and also to afford unto them matter of meditation , as the holy spirit should open the deep and comprehensive sense of it unto them ; so that by a due and serious , and deliberate meditation upon all the parts and words of it , by the help of the spirit they might be stirred up unto prayer , their hearts being lifted up unto god upon the meditation on every part of it , by saying amen thereunto , or expressing the inward desire and prayer of their hearts in the same or more words , as the holy spirit should be pleased to enable and assist them . and though i cannot , and dare not recommend it to be read or said as a prayer twice or thrice every day , in a dead formal customary way , as too many do , nor can i limit any to the strict and precise number of words in it to pray by , without using any more or , less words , lest thereby i should seem to limit the holy spirit who is most free in all his workings . yet i can and do freely thus far recommend it , even unto all christians , as well great as small , as a most worthy subject of their frequent meditation , which the spirit of the lord will not be wanting to incline them unto , and assist them in . and how often in the day , week , month , or year they are to meditare upon it , or how long their minds and hearts are to dwell upon the thoughts and meditations of it , or any other places of holy scripture , no outward rule can be given , but must all be left to the free ordering and leading of the spirit , which i certainly believe as it is regarded and minded , will be found very frequent . for it is a great part of the spirits work and office to bring the scripture words , and especially the words of christ to our remembrance , and the more useful and necessary any words of scripture are unto us ; no doubt the holy spirit that faithful remembrancer , will bring them to our minds , the more frequently and seasonable : and i know no words in all the scripture that are more necessary and profitable unto us to be remembred , and often meditated upon , than those very words contained in this excellent form of prayer taught by christ. and indeed , not only these few words of prayer taught the apostles by christ , but any other words of prayer , whither recorded in scripture , or that are writ and recorded any where else , that have proceeded from a true breathing and spring of life , in these who first conceived and expressed them in word or writing , may be and are of great service . so that forms and words of prayer which proceed in the least measure from the spirit of prayer , we are not against , but for , and our souls have oft been greatly refreshed and quickned by them , and the spirit of prayer , yea true prayer and supplication hath oft been excited in us , at the reading or hearing read such prayers , as are frequently to be found not only in the scriptures , but in the books of true martyrs , and witnesses of jesus : what precious words of prayer have oft dropped from them ? althongh but a little of those is recorded ; and it might be wished more of these precious words of prayer or thanksgiving , and other testimonies that came from the spirit of god in them , which flowed from them had been preserved if it had been the will of god. how oft when we hear , or read , or call to mind these precious words of prayer , or some part of them , that any servant or hand-maid of the lord has uttered , either at the hour of their death , or any other time by the spirit of the lord , which we find upon record in true history ? how oft i say , and how purely doth life spring in us , and bear its living witness , to the original and fountain of those prayers , out of which they have proceeded , even the pure and holy spirit of god and christ ? and what pure inward , living , powerful and comfortable touches of the same spirit have we felt at such times , confirming our heavenly and spiritual unity with those dear and precious servants of the lord. therefore i say , we are not against words or fruits of prayer ( for all words have a form ) that have at any time come , or do and may come from the spirit , but are very much for them as fit and proper subjects of meditation and occasions ( as the spirit of the lord is pleased to concurr ) to excite the grace of prayer in us thereby , or any other divine grace and gift , as doth oft come to pass . also all such prayers are excellent patterns and examples unto us of prayer ; but yet we cannot set them up to be read or heard , as our prayers , so as to tye and confine our selves , or others , to the precise number of the words contained in them . not can we acknowledg that the bare reading or repeating the words , are a prayer , as many do ignorantly imagine , for all true vocal prayer comes from the heart , as it is moved and wrought upon by the holy spirit , and the words of prayer simply considered , are not properly the prayer ( otherwise every one that hath and useth the words should pray those prayers which is far otherwise ) but the words are but the signs and expressions of the prayer which was in those who first conceived them , and are called prayer only by a figure or metonymie of the sign for the thing signified . and whereas it is objected by some , that these forms of prayer , as they are good and fit patterns of our prayers , so they may be used by us as prayers , even as some weights and measures , which are kept as standards to make other weights by , may be used themselves , as weights and measures . i answer , the comparison and example in this case is most unequal ; those weights and measures being but dead things , whether they be standards , or those which are made by them . but all true prayer is a living thing , and must have a living form of its own , and cannot borrow the form of another , even as a rose , or tulip , or lilly , or any other flower or vegetable , or fruit of the earth , as it springs up out of the ground , must have its own proper living form and figure ; and though it may be like to other things of its kind , yet it is distinct from them , and may , yea and doth alwaies more or less vary from them in form and shape , or figure and quantity ( as well as colour , and taste , and smell ( at least as to the degree ) and no art or device of man can bring forth an herb or fruit of the earth precisely of the same quantity and shape , with any other of the same kind : and so it is as to true prayer in great part ; and although one prayer may be like another as to the words , and may have the same words when the prayer is short , as containing perhaps one or two sentences , yet in this case the one prayer doth not borrow the words of the other prayer , but both the prayers have their own proper form , that naturally spring from that divine life , and inward sense and understanding in the soul from whence they come . as it was in those prayers of christ a little before his passion , when he prayed three times , saying the same words ; which instance some bring for using a constant set form of prayer ; for who will , or dare say , but that those few words thrice uttered by him , did immediately spring from life in him , and not from a bare remembrance of the words formerly spoken . and besides , the time being so short betwixt those three prayers , they may be said to be as well one as three , the frame and bent of his heart remaining the same the whole time , and the desire of his heart being still one and the same , and after one thing , to wit , that the will of his father might be done ; when his prayer was rather a breathing forth of his earnest desire after one only thing , and consisted at this time more in the will and affection , than in the understanding ( though it was in and with great understanding also ) then that called discursive prayer , where the understanding and reason is much exercised ; the which sort of breathings , after one thing expressed in one or two sentences , and sometimes in one or two words , yea sometimes but one only word , as to say , father ( according to gal. . . ) is commonly called the prayer of aspiration , and by others ejaculatory prayer , and by others the prayer of the will ; which differs much from that other kind of prayer which is discursive , where the understanding and reason is much exercised , and the mind is filled with many thoughts and words of prayer inwardly conceived , and the desires of the soul are excited after divers things : in which case it s almost impossible , that at several times a man can pray the same words without adding or diminishing , if he speak from his heart and not from a bare remembrance . for even in natural discourse upon any natural subject , a man that speaks from his heart and the inward fruitfulness of his understanding , he will vary in expression , though the subject of his discourse be the same . and therefore to argue for the using a constant set form of prayer , from the prayer of aspiration , which hath but one sentence or word in it many times , to discursive prayer which hath commonly many , holds not good , and is as improper and unequal as who would say , when the child cryeth unto the father twice or thrice every day , father give me bread , using the same words ; that therefore in all the child's discourse at any time to his father , in answering his father any question , or asking any other thing of him , and using many arguments to prevail with him that he may obtain it , he should still use one and the same form of speech . we find by daily experience , that in converse and society of men with men , they do not bind themselves to the same forms of speech , as they discourse and talk one to another ; and if they did , it would make their converse very barren and unfruitful , and would look very odd , and import in him that alwaies used these same words on the same subjects of discourse , either want of understanding and judgment , or some pedantick affectation : although in all intercourse of speech , there are some short forms that are constantly and commonly used : and if two men should preach on the same text , and have the same subject of discourse , if they should both use the same form of words in kind and number , without addition or diminition , it would be generally concluded , that the one had stoln his discourse from the other , or at least borrowed it , and not conceived it from his own mind and understanding . for as much as one man's child differs from another in form and figure of body ; as much or rather more , doth the birth of his mind and understanding , in conceiving and uttering the matter of his discourse differ from another ; yea ▪ as the children of one and the same father and mother ( though ever so many ) do considerably differ one from another in form and figure , especially of the face : so every man's speech or discourse , whether in preaching or praying , will somewhat differ one time from another , if he bring it from his heart and understanding , and not from his bare memory , although the stile and manner of expression may be much the same . and commonly those men whose understandings are naturally more pertinent and fruitful , when they speak or write on the same matter or subject , the forms of their speech or writing do most differ , and so it may in prayer ; whereas other men whose understandings are not so fruitful in words , but they may be as fruitful , and sometimes more fruitful in good and holy affections , when they preach or pray the forms of their words and speech , may seem to be well near the same , though alwaies there will be some difference , as much as one child who is very like to his brother , doth differ from him , or as one apple may be like another of the same tree , and yet when narrowly considered , do still differ . and here these last mens prayer , whose hearts and wills are more fruitful in holy affections than their understandings are , in great variety of words and eloquent expressions , may , and oft do pray with more life , and authority or power , than the other ; because the main strength and force of prayer , consisteth in the good and holy will and affections . but in this and all other things , as every one hath his proper gift , one so , and another otherwise , so he is to exercise it , and not to limit or confine one another , but give liberty to each other in the holy spirit of truth , and growing up together in god's heavenly garden , as lovely plants and flowers , each one having their proper shapes , forms , and fruit , all of a sweet and pleasant smell and taste , and of a lovely beauty , and all useful and profitable one to another , and to the church of god in general , without any envy or grudging , but rejoycing in the manifold and various graces and gifts of god freely bestowed upon all , and all growing and springing from the same holy root and ground . and now these two main objections being answered at length ( which did require the opening or explaining of divers things which may be of service to some ) i shall proceed to answer some others , wherein i may be more brief . . they object , that some having good hearts , and great love , and strong affections towards god , and heavenly and divine things , yet have weak heads and understandings , and are not able well to conceive words of prayer in their understandings . and therefore should not these be helped by hearing or reading set forms of prayer , well and piously composed ? answ. none have such weak heads or understandings if they have good hearts , or any measure of true love and affections towards god and divine things , but the same spirit of love which beget in them those good desires and affections , hath been , and is also in them a spirit of wisdom and understanding to beget in them , or help them to conceive good thoughts and words of prayer sufficient for them ( as is above proved and made apparent ; for the spirit of god works upon the whole soul and all its powers and abilities , and as well upon the understanding as the will , and whatever the will cleaveth unto , or the heart loveth , is first proposed and represented to the understanding in thoughts , as lovely and desirable . and if a man have not el●cution , either none or small , god requireth but of every man as he giveth him ; and he who cannot pray with his mouth ( as in the case of those who are dumb ) if he pray with his heart shall be accepted . but he who can read a prayer , if his heart and understanding were as well , and as much exercised in divine and spiritual things , as in earthly and temporal , and had as great a love to them , and delight in them , would soon find himself furnished with words ex tempore , whereby to express the desires of his heart to god : and indeed in true and real love , there is for most part an admirable force or virtue to make a man eloquent , both to praise the thing he loveth most , and also to find out reasons and arguments , wherewith to perswade to the obtaining it . he who loveth a woman and greatly desireth to have her to be his wife , he needeth not go to a book and steal or borrow an oration or form of discourse to speak unto her , in order to perswade her ; and if he did , it would but coldly come from him ; and if she did know it ( as a very small measure of good discerning cannot but discover it ) that it was a borrowed speech , she would not perhaps accept it , nor answer it . but the natural and simple words that flow from the love of his heart , would most prevail and have the greatest force . it is not eloquence or excellency of speech , that god requires or regards , the profit and service of it is unto men , and not unto god. it stirreth up mens affections to make them the more servent ; but doth not more prevail with god , than more simple and mean words ; yet god will have every man to use his own gift , and it is but want of love to divine and heavenly things , and want of exercise in improving and stiring up the gifts which god hath given them , that makes them think extemporary prayer by the help of the spirit , to be so hard and difficult . why may not men find words and expressions as ready and easie , wherewith to seek a thing of god by the help of his spirit , as they find them wherewith to seek a thing from men , which few or none do in borrowed forms of speech composed by another , unless it be to some king or great person , that some who are feeble minded and want courage , make their address , by borrowed words , or by something writ on a paper , or by some other they get to speak for them ? but none of all these things is necessary in this case ; for god invites the weakest and meanest to call upon him , as well as the strongest , and the meanest words , where the heart is sincere are accepted of him ; yea , suppose the words were broken and imperfect , and not according to the grammar of the language , they may be used ( at least ) in private . and as for publick prayer in the audience of an assembly or congregation ; these whom god calleth to such an employment or office , he will no doubt sufficiently qualifie and furnish them , for he who made the mouth , can easily put words in it . as when moses excused his being sent to pharaoh for his want of eloquence . the lord said unto him , who hath made man's mouth ? or who maketh the dumb , or deaf , or the seeing , or the blind ? have not i the lord ? now therefore , go and i will be with thy mouth , and teach thee what thou shall sav . ex. . . and tho the lord sent aaron to assist him , who was naturally more eloquent ; yet god also put words in moses his mouth , as well as in the mouth of aaron . and when moses prayed unto god in the mount , that israel might prevail over amalek , we do not read that moses borrowed any words from aaron , or that aaron put any words into his mouth ; only aaron and hur , helped to hold up his hands . and surely moses in his prayer here , used not any form of prayer borrowed from aaron , or any body else ; altho some from this passage [ and moses his being less eloquent than aaron ] have argued for using set forms of prayer . but we cannot find it in scripture , that moses stood with a book of common prayer in his hand , and read or prayed out of it upon the mountain , but that he had in his hand a rod. . they object , that many by reading or hearing read set forms of pious and godly prayers ( both in publick and also in private ) have found their souls and hearts refreshed thereby , and what they did read or hear read , hath oft stirred up true and living breathings in them , and hearty desires and supplications , with thanksgivings unto god. and it is hard and uncharitable to judge that all they who read or hear set forms of prayer ( in private and publick ) and seldom or never use extemporary prayer , are altogether void of true devotion , and never pray by the spirit , because they alwaies ( or for the most part ) pray by the book . answ. i do readily grant that reading , or hearing read words of prayer , whether in publick or private ( if these words have been originaly conceived by the spirit of gods help and assistance ) may and do at times refresh the souls of true christians , and may and do excite or stir up true and living breathings , and hearty desires and supplications in them , with thanksgivings unto god at seasons : but then it is so , when the reading or hearing those words of prayer , are put in their true and right place , and accounted and valued to be what they are indeed , and not another thing , which is to say , when hearing or reading those words of prayer , are accounted hearing and reading as they are , and not prayer , which they are not for hearing and reading are things differing in nature and kind from praying , and ought not to be confounded with the same ; and the greatest service and advantage that reading or hearing words of prayer read by another unto us , have or indeed can have , is but preparatory , to excite or stir up unto prayer ; and then only can they do so much , but as the spirit of the lord is pleased to concur and give his assistance with them . but if people confound these so differing things , and set up the bare reading , or hearing what is read in the place or room of true prayer , as if they were true prayer it self , they may provoke the lord to with-draw that concurrance and assistance of his spirit , from reading and hearing those words , however so good , yea tho scripture words , and altogether blast , and make ineffectual and unprofitable those exercises , which otherwise and in themselves considered , are lawful and profitable . for the lord who is a god of order , he will not have the nature of things confounded but keeped distinct : he will not have a thing judged or esteemed to be what it is not , or above what it is ; the tendency of which in this very case , is down-right superstition and idolatry ; as to judg that to be prayer and divine worship , which is no such thing ; for whatever is not true prayer and divine worship , and yet is called so , and really so judged and esteemed , is false and a sort of idolatry . for i know no midst betwixt true divine worship , and idolatry under that head of worship , seeing all pretended divine worship is either true or false ; and if false , it is a sort or kind of idolatry . now it deserves to be well examined and considered , whether the putting reading , and hearing read set forms of prayer , either in publick or private , in so high a place as many put them ( if not most or all who use them ) hath not provoked the lord to deny that concurrence and assistance of his spirit unto those exercises , which otherwise he might and would give , especially when those read prayers do altogether exclude those real prayers , which come from the spirit of god , as he enables the speakers to conceive and bring them forth in words , without any set form. and why is it that many sensible and tender souls feel no vertue in many or most of those read prayers , and on the contrary feel great deadness and heavyness , and great weights and burdens in hearing them ? which hath occasioned many to with draw , and seek where to find a people , where true and living prayer and praises are to be found , which effectually reach to the soul , and carry their souls and hearts along to join with them . for neither is it true prayer to hear the words of him that prayeth most effectually by the spirit of god , but where the heart and soul joineth and goeth along by the moving of the same spirit both in speaker and hearers , that is true prayer : again , if people should not so far mis-place those things , as to judg reading , and hearing read prayers to be prayers , or any part of divine worship ; yet if they lean too much on them , and rely more upon them than they should , and have more an eye and regard unto them than unto the spirit of god ; this also will make their reading and hearing , or any other exercise ineffectual unto them , and altogether unprofitable . but secoudly , i shall neither be so hard nor uncharitable ( but am very far from it ) as to judg that all they who hear or read set forms of prayer in private and publick , and seldom or never use extemporary prayer by the help of the spirit , giving them to conceive or express words of prayer , are altogether void of true devotion , and never pray by the spirit : for my charity is so large and free in that respect , that i believe among all people , jews and turks , as well as christians , and many of those called heathens , if they do believe in one only god , and are faithful to what they know , they are at times visited with gentle breathings of the spirit of god , which helps them truly to pray unto him , with desires and affections , and true breathings of the soul after him . it is one thing what the lord doth by high and soveraign acts of his wonderful mercy and condescendence to the children of men ; and another what he doth to them , upon terms of their doing what he only requires of them , and is pleased with , in them . . it is objected , if the spirit of god doth dictate unto any men in our days the words of their prayers , in that case , those words would be as good canonical scripture , as any of the prayers of david , or of other holy men , and their psalms recorded in scripture ; which were absurd to affirm . answ. these words of prayer which come truly from the spirit of god , helping and assisting the speakers to conceive and express them , are no doubt real divine testimonies of god's spirit , light and life , according to their measure ; but to compare or equal them to scripture ( as we do not ) so to infer it is unequal . for if all the divine testimonies which originally did livingly and purely proceed and spring from the spirit of god , hadbeen writ , and aded to the scripture , the bulk or volumn of it had been too great ; yea many volumns would not have contained them , and it had been impossible for men to have read them all . therefore god hath wisely and graciously ordered it by his divine providence , that a part of these many testimonies which have come from his spirit should be left upon record , and preserved to all future generations , which were writ by some of the most eminent of his holy prophets and apostles , and which have been unquestionably received in all ages among the best sort of christians , who have had a true discerning , to favour these holy writings and testimonies , and that what hath been so writ , should be generally received as unquestionable testimonies and oracles of god's holy spirit , and acknowledged as a publick standard , rule and touch-stoue , whereby to judg and examine all doctrines and principles of religion held forth by any . now it was altogether necessary that this publick standard and touch-stone of all doctrines and principles of religion , should not be too large and voluminous , but compendious and easie to be read over , and diligently searched and examined in a short time , to find how the doctrines and principles preached by others , did agree , or disagree with them , as the spirit of the lord should give an understanding , and so according to receive or reject them . and god in his infinite wisdom hath seen fit that the writings of the ancient prophets , apostles and evangelists , should only be this publick and universal outward standard , as having some peculiar excellency in them of plainness and briefness , and comprehending much matter in few words , and writ from a deeper and larger measure of the divine wisdom , to which no writings or words since uttered , are comparable in equality , or in the service they were designed for . and more might be said as to this matter , to show the excellency of the scriptures above all other writings or words , the scriptures being generally received and believed , and that worthily , to be pure and infallible testimonies of truth , without any mixture of humane weakness , error or mistake , as they were originally writ and continue at this day ; as to the main , and giving sufficient evidence and witness to necessary truths , which we are not bound to believe equally concerning any other writings , as being wholly and throughout infallible , and therefore may take leave to question them , and accordingly as we find them to agree or disagree with the said publick standard of the scriptures testimony to receive or reject them , in part or in whole . and admitting or granting that many testimonies of good and holy men , their preaching , praying and writing , should wholly agree to the scriptures testimony , and that they have also proceeded from a measure of the same spirit , purely and without all mixture , yet they are not to be made equal with that which by the appointment of god , and general consent of christians , is made the publick standard of truth : as in respect of an outward testimony , for in all cities and corporations the publick standard of weights and measures is of greater and more authority , than any others however so just and agreeable to them . and this objection hath no more force or weight against preaching and praying by divine inspiration now , than it had two or three hundred years after the birth of christ , when it is generally confessed the gift of preaching and praying by the immediate inspiration of the spirit , did remain in the church , and yet their words were not held equal to the scripture in that day . and tho we may not add our words and testimonies ( the purest of them ) to be any part of scripture , yet we dare not be so presumptuous as to say , there never was , nor ever shall be more scripture , than what we have at present ; for it is probable more of equal authority with what we have , hath been , but is lost , and possibly some judged apocryphal ; by one sort may be of equal authority and value with god , and other good men , with other parts of scripture that are acknowledged . neither are all christians yet agreed upon the number of the books of scripture , but it sufficeth that so much is generally agreed upon , as is sufficient to be a publick standard . and lastly this objection can be equally retorted upon the makers of it : for they do hold , that all the words in their set forms of prayer , are either plain express scripture words , or deduced and deduceable from them , by just and necessary consequence of truth , and what is so deduced , are the real commands and of oracles god ; as they ( or at lest as most of them ) say ; as in the example of infant baptism , which they hold to be a command of god , consequently a divine oracle , and yet they confess it is no where expressed in scripture , but only by consequence deduced from it ; the which notwithstanding is justly denyed by many to be any firm or sure consequence of scripture . and if none of their set forms of prayer have come originally , no not in the least measure from the spirit of god in those who penned them , it seemeth a great derogation to those prayers , and to render them of small value with the people ; therefore such who use this objection against us , should take heed lest they derogate from their own prayers , and so fall under the censure of their own brethren . but perhaps some will acknowledg , that the spirit helped those who penned these set forms of prayer , not only by exciting or moving their affections , but also by working upon their understandings , and make them fruitful to conceive the matter or words of these prayers , but not immediately , or by an immediate divine inspiration , as the spirit wrought in david and others who preached and prayed by immediate inspiration , so as to make no use of their judgment and reason , to find out the matter , or chuse the words they expressed . to this i answer , that david , or any other of the prophets and apostles , when they were immediately inspired to preach , or pray , or write , made no use of their judgment and reason , or other faculties and abilities of their souls ; or that the spirit of god which wrought in them , made no use of them , but as meer passive subjects and recipients , is a thing commonly alledged by those men , but no where proved , either from express words of scripture , nor from any just and necessary consequence therefrom . yea the contrary is manifest from scripture , that the spirit of god wrought upon , and used the understanding and rational faculties , and abilities of the prophets and apostles , not as meer passive instruments alwaies , or most frequently , but made them fruitful to work , and co-operate with him ; as paul , who preached and prayed by immediate inspiration ( as they do confess ) said , that he had laboured more abundantly than the other apostles : which was not a meer bodily labouring , but a travelling or labouring in spirit more especially , wherein his understanding and rational faculties were concerned , as well as his will and affections , which is also clearly implied in his following words , yet not i , but the grace of god with me . so that it was not he alone , nor the grace alone , but the grace of god co-working with him , that caused this earnest and servent labouring in paul's soul. nor is there any more reason to say , that the understandings and reasons of the prophets and apostles when they spoke by immediate revelation , were wholly passive , than to say , their wills and affections were wholly passive , or their mouths and tongues when they spoke . and the diversity of stile in the pen-men of the scriptures ( which varieth not only according to the natural gifts and parts ( wherewith they were more or less endued ) but also according to their education and acquired parts ) doth sufficiently show , they were not altogether passive . the stiles and manner of expression used by isaiah , paul and luke , clearly show their education , differing from the homely stile of amos a country-man , who said , he was no prophet , nor the son of a prophet . paul said he could pray not only with the spirit , but with the understanding : meaning certainly that his understanding might be active and fruitful , both to himself and others also . it 's true , the same paul speaketh of a case , wherein the spirit prayeth , but the understanding is unfruitful , as it happened at times when a man was so inspired and moved by the holy spirit , that he spake in an unknown tongue , as appeareth from cor. . . wherefore let him that speaketh in an unknown tongue , pray that he may interpret . and in this case it is like , that as the soul's understanding was unfruitful , so it was unactive , and was used only by the spirit , as a passive instrument like a pen in the hand of a ready writer : as when the outward ear of a man receiveth the voice of a strange language , which he doth not understand . there are other cases also , wherein the understanding and rational faculties of man may be laid aside , and not used by the spirit of god , when he immediately inspireth him ; as when the highest and most noble faculty of a man's soul or mind is excited , and wholly imployed and exercised by the spirit , which by some is called the spirit of the mind , by others the visual or intentive faculty of the soul , which seeth god as he is pleased to reveal himself ; and whereby a man hath a sense or perception of divine or spiritual things , without any use or exercise of his understanding , reason or imagination , as in a spiritual rapture and extasie . but for most part the understanding and reason was used and imployed , yea and the memory also , by the prophets and apostles , so as to remember what they had read or heard , and seasonably to apply it to the present occasion , when they spoke or writ by immediate revelation or inspiration . for immediate revelation or inspiration doth not exclude the use of means whether inward or outward , it only implyeth a most near and close , or intimate conjunction and union of the spirits operation with the soul in the use of means , as well as when they are not so used : and solomon , who is generally acknowledged to have writ both the books of the ecclesiastes and proverbs , by divine immediate inspiration and revelation ; yet he saith , eccles. . . he sought to find out acceptable words , &c. so that the spirit of god made use of that faculty or ability of his soul ( which is called by logicians invention ) as well as his judgment ; not that he had any trouble or difficulty to find out those acceptable words , but the spirit making his understanding fruitful with plenty of matter , and seasonable and suitable words , he freely and without any trouble or disquiet of his mind , used such acceptable words . . it is objected , that even they who pray ex empore by the spirit in a congregation of people , do stint or limit the spirit in the hearers , and their understandings and attensions , to consider what they who speak say , no less than if they heard a set form of prayer read unto them . answ. this is altogether denyed ; for first , the spirit of god in one can never be thought to stint the same spirit , or limit the operation thereof in another , or many , because the spirit is the same in both , and doth ever accord and agree with it self in all its operations , and what it moveth the speaker to speak , it moveth and inclineth the hearers to consider , and where true unity is witnessed with one inward voice and cry of their hearts , they speak the same things unto god , their hearts at every sentence , saying amen , to what they feel and perceive to come from the spirit of god in them who speak . nor doth it hinder the understanding and attention of the hearers , in being exercised towards the spirit 's workings and openings in themselves : for many , yea and most times , what the spirit speaks through one , doth excite the understandings of the hearers into more faithfulness , so that they have more opened and revealed unto them by the spirit , than what the speakers words did import ; as oft also the like falleth out in discoursing upon a natural subject , where the words do signifie more to some hearer , than they do to the speaker himself , exciting clearer and fuller notions or ideas of truth in him : and thus even natural arts have been perfected , when the first inventers had but some small beginnings ; others by those beginnings have been excited to find out more perfect things ; as the bringing of the first words of a sentence to a man's memory which he hath forgot , doth oft excite his memory to remember the whole sentence . nor is the mind of man so strait or narrow , but it can well enough attend to what another man sayeth in preaching or prayer , and also to what god inwardly doth suggest , or reveal unto him : and the liberty of the hearers understandings and spirits is manifest in this also , that after one has prayed in words , if the same spirit reveal any thing to be spoken in preaching or prayer by any of the hearers , he is free to do it without giving any offence , which was the order prescribed by paul , to the church of corinth . . it is objected , that set forms of prayer are most for the edifications of the people , who by often hearing of the same prayer can commit it to memory , and so it passeth to the understanding , and remaineth with them ; whereas extemporary prayers pass away for most part , as a sound , and are little remembred . answ. this also is altogether denyed , viz. that set forms of prayer are most for the edification of the people ; for admitting or supposing that the hearers commonly by oft hearing these set forms had them all perfect in their memory , yet it will not follow that they have a true understanding of them ; for men may and do remember many things which they do not understand . but again , either these set forms of prayer are few or many ; if few , they cannot give a large understanding to the people , if many , they cannot be well remembred by them , and if they were as many as would fill many volumns , they cannot give so great occasion to edifie and inform the understanding , as these prayers which proceed ex tempore , by the inspiration of the holy spirit in holy men , which must needs be many more , and containing much more matter , than the greatest book of ever so many set forms of prayer can . for on this account it is as i reckon , why men are not tyed to set forms of preaching , but are allowed freely to exercise their gift , because that is more edifying to the people , than set forms to preach by would be unto them . and the same reason is as good concerning praying as preaching . and tho words of ex tempore prayer without the spirit , pass away as an empty transient sound , yet by and with the help of the spirit both in speakers and hearers , they take impression both upon the understanding and memory of people , who are made tender and sensible : and tho all or most of the words spoke be not remembred , yet if they have that good effect to open the understanding , and work holy affections in the souls of people , it is sufficient to edification : for where a thing is well understood , a man needs not concern his memory much about it : as he who understandeth the reasons and grounds of rules and precepts of art , he can practise the things belonging to that art better with his understanding , without thinking on those rules , then he who only hath the rules of art in his memory , but understandeth not the reasons and grounds of those rules . nor can these forms be so edifying as extemporary prayer by the true spirit of god , because they cannot so universally in all particulars reach to the various states and conditions of peoples souls . and to say that all the various states of peoples souls , if there were a thousand of them , are comprehended under the words of those general set forms doth not satisfie . for as on the one account set forms are too few , and strait or narrow to reach all particular states , and seasonable times ; so if generals can serve , these set forms commonly used are too many ; because one only set form of prayer contained in a few words may in general reach to all peoples states , and surely none doth or can better do that , than the prayer which christ taught his disciples . and if men deny that they have any assistance of the spirit to help them to conceive these set forms of prayer which they use , were it not better to collect together forms of prayer out of the old and new testament , putting all these words and sentences together which are most to the same purpose , or if belonging to several purposes that have some fit connexion together ; and so the words of their prayer would be pure scripture words , without any mixture of the words of man's wisdom , which are oft times very unsound . . they object , that many who pray extempore contradict one another in thrir prayers , ask contrary things ; and therefore both such prayers cannot be from the spirit of god , which as it is one in nature , so in operations , ever agreeing and in unity with it self . ans. the whole weight and stress of this objection , lyeth upon persons and men , and not upon the principle , to refute or refe● it in the least , and as for these who most commonly pray contrary one to another , they are such , who do not pretend or lay claim to pray by divine immediate inspiration . but if both sides should lay claim thereunto , and yet contradict one another in their preaching or praying , it only proveth that the men are faulty , sometimes on the one side , and sometimes on the other , and sometimes they may be faulty and wrong on both sides , but the principle remaineth still unblamable : nor hath this objection more weight now than in the daies of the true prophets of old , against whom the false prophets both preached and prayed , and pretended to be also divinely and immediately inspired , as well as the true . and lastly , this objection can be well enough retorted , for they who pray by set forms , may pray contrary one to the other . the greek and latine churches had both set forms of prayer , and prayed one against another , as well as preached , when that great zeal and schism came to be between them . and how many preach against one another , who pretend to scripture and good reason , and also to good literature , which yet is no just reflection on any of these three things , but only on the men or persons , who abuse them . . it is objected , that paul in his epistles used the same forms of salutations and prayers , both at the beginning and end of them frequently , and therefore he could not be against set forms , who used them so much himself , as grace , mercy and peace from god our father , and the lord iesus christ , at the beginning of divers of them , and at the end , grace be with you , &c. answ. these little short forms , being ( as is already said upon another occasion ) expressions and significations of the prayer of aspiration and affection , and not of that called discursive prayer , which require divers sentences , do not infer that set forms may be used in discursive prayer . for when the heart and affection is earnestly and zealously bent and moved to desire one only thing , it may be expressed in one sentence , and as oft as that affection is renewed , the expression of it in the same sentence , as it freely ariseth in the heart , may be renewed also : but men find it not so in discursive prayer , or other discursive exercises . as when men at this day commonly write epistles one to another , they retain some little common forms of salutation , at the beginning and end of their epistles , which are commodious and not thought strange not disliked . but if a man , yea , if a school-boy at school , should alwaies write to his father or kindred , the same words throughout , without any alteration , they would say he were a fool and void of understanding , to be so barren as to have no new matter in his epistles , even when daily occasion is given . . it is objected , that god is not delighted with variety of words , and novelty of matter and method in new stiles , and flourishes of tropes and figures , and is far unlike those squeemish stomacks , or delicious and lustful appetites , who every day seeketh after variety of dishes , or else they cannot be satisfied ; at being the heart that he requireth . answ. it is true , god is not delighted with variety of words and sentences as man is , or after the manner of men : but yet , he requireth that every man make use of the graces and gifts which he hath given him ; and they being the works of god , and proceeding from him , he may be said to delight in them , and in their manifold variety , as he doth in all his other works , altho not after the manner of men , yet after such a way and manner , as becometh his infinite greatness and perfection . and tho it be the heart that god mainly requireth and regardeth ; yet he commandeth us to love and serve him , with our whole man , which is our reasonable service ; and we are to love him with all our understanding , as well as heart , as the scripture saith , and the best and most fruitful part of our understanding ; and all the gifts belonging to it , our judgment , reason , and elocution , may and ought to be employed in his service , and in this particular service of praver , as holy men of old , who used their understanding and reason , and such elocution also and variety of expressions , as god had given them : and so ought every man to do , as the spirit of the lord leads him , and works upon him ; and those gifts he has given him without affection or stretching and straining beyond his measure . and tho we find no affected or artificial eloquence in words of man's wisdom , which is carnal and from below , yet a true eloquence and excellency of speech is to be found in many places of scripture , both in the preachings and prayers of the lords servants that stand on record , far surpassing all the eloquence that either the masters or disciples of that artificial eloquence , so much admired in the world , ever arrived or ever can arrive at , meerly as such . and likewise the same argument may be retorted , in respect of using any words at all in prayer , whether extempore or by set forms , because to speak properly god is not moved by any words , and hath need of them , who knoweth all oue most secret thoughts and desires without words . and if it be said that words are used to men , because they have a leisure to excite their affections ; then i say , and variety of words with new matter , as the heart of man conceiveth them by the help of the spirit hath the like service , and that more effectually , as abundant experience doth prove ; then set forms of prayer , read out of a book , especially when the reading is accounted prayer , whereof we find no instance in scripture , that ever at any time reading was accounted prayer , though prayer of the heart and affection may and oft doth follow and accompany serious reading and hearing . . they object , that solomon forbids men to be rash with their mouth , or to let their heart be hasty to utter any thing before god ; for god ( saith he ) is in heaven , and thou upon earth , therefore let thy words be few . answ. but he doth not conclude , therefore let thy prayer be in a set form of words . for here only he reproveth vain repetitions , and the pharisaical spirit , which thought to be heard for their much speaking , as christ did also reprove the same . and certainly solomon was far from forbidding all extemporary prayer , in these words , eccles. . . which may very well be conceived in few words as well as marry ; for he used it himself at the dedication of the temple , as at other times , although i shall willingly grant , that ex tempore prayer without the spirit ( where the mind of man irreverently rambleth and wandreth into airy imaginations ) is here and every where else forbidden in scripture : and wheras some also except against ex tempore prayer , as being monstrous like , because of the smalness or shortness of time , betwixt the conception and birth of that kind of prayers ; however this argument may be used against ex tempore praying without the spirit , that can have no place against praying by the spirit , unless such objectors will also cry out against the ex tempore prayers made by the prophets and apostles of old , as being monstrous or monsters on that account ; but i hope they will be more sober . and tho in some respect the time be very short , as perhaps a moment or instant betwixt the conception and birth of prayer , as to the words or expressions , yet the substance and root of prayer , wherein the very essence and life of true prayer doth chiefly consist , is long time conceived in the soul , before its outward birth or expression in the mouth , and is a constant abiding thing in the soul. . many who pretend to pray by the spirit , and have used , or do as yet use ex tempore prayer , discover many weaknesses in those prayers , as vain repetitions , impertinent sayings , light and airy phrases , and unsound matter and expressions , to the causing many people to abhor the sacrifices , rather than to be piously and religiously affected with those prayers . and seeing few , if any have a spiritual gift of praying ex tempore , with words conceived by the help of the spirit ; and that yet publick prayers in congregations and assemblies of people are necessary ; is it not better to use set forms of prayer in sound words , then to adventure on ex tempore prayer without the spirit . answ. as for all these weaknesses , which men have discovered or may discover in ex tempore praying , they reflect , as is said , upon the men , but not upon the principle . and when most of these weaknesses have appeared , it is in men , who pray without any pretence unto immediate inspiration of the spirit , or belief that they have it : and such men , i confess , should lay aside their ex tempore praying , and wait upon the spirit of god , to receive help from him to pray , first believing that it is to be received , as it is waited for . and these also who pretend to pray by the spirit , and yet do nothing so , but are meerly guided by their floating and airy fancies and imaginations , should desist from such a practice , and come with silence both outward and inward , and in the same wait for the true spirit of prayer to help their infirmities , whether with sighs and groans that cannot be expressed , or with distinct and audible expressions . but surely , these who indeed pray by the spirit , keeping close and chastly to the same throughout , from first to last , bewray none of these weaknesses ; and though they may use repetitions , yet if the spirit move to use them , and that there be any vertue or savour of life in them , they are not vain but profitable , and like the warbling notes , repeated sounds of a skilful musician , in a musical descant , which rendred the method more sweet and pleasing ; and such serious , grave , and weighty repetitions we find oft in the psalms of david . and these also who use set forms of prayer , have need that they use not vain repetitions ; for some who have heard these set forms , have been as much disgusted and offended with the many repetitions they find there , as others with those elsewhere . now it may at times happen , that a man may be partly assisted and helped by the holy spirit to conceive words of prayer , and good and servent affections , and yet through humane weakness , may discover some frailty in his prayer , who yet is not altogether to be rejected or discouraged . but great care ought to be had by all , who make mention of the name of the lord , that they bring forth nothing but that which is pure and without mixture , even a pure offering and sacrifice unto the lord , who is pure . and suppose few or none , in many places or congregations , have the spiritual gift of praying ex tempore , by the spirit helping them to conceive the words of prayer , yet there is no need of praying by a set form ; for if the principle and doctrine of truth , were once received and believed , that god giveth his assistance by his spirit to all who desire it , and whom he thinks worthy of it , or fit to bestow it on , for the edification of others , to pray ex tempore , with words truly edifying , quickening and refreshing , as people did but wait a little time in sincerity for such a divine gift , it would be given to a sufficient number of them , and until it be given it is better to pray with affection of heart , though without all words , and wait in silence for a further gift and measure of the spirit , then to be rash or hasty to pray without the spirit , either ex tempore or in a set form. and to help the weaknesses of many who cannot bear well long , or much silence , such as are serious and best affected , as they find a freedom and liberty in the lord , may read unto the people , or unto their families , the holy scriptures , which was an ancient custom in the primitive church ; but that reading is not to be used as prayer or worship , but only as a mean to excite prayer and good affections and defires in them , as it pleaseth the lord to concur and give his blessing unto the same , and also for information and doctrine . what is there said all along in this treatise of praying by the spirit , helping to conceive the words of prayer , is also to be understood of singing and praising god with a psalm ; and the reasons and arguments drawn from scripture for the one serve equally for the other ; for all singing and praising with a psalm or psalms , in gospel times , was a spiritual gift , as is clear in the church of corinth , when some had a psalm to utter or express in words ( and others went along with them in unity of spirit , making melody in the heart , though not a● audible noise , pronouncing the same words ) as some had a doctrin and some a revelation , some an interpretation , cor. . . the end . notes, typically marginal, from the original text notes for div a -e ☞ a treatise of libertie from iudaisme, or an acknowledgement of true christian libertie, indited and published by iohn traske: of late stumbling, now happily running againe in the race of christianitie traske, john, d. ca. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a treatise of libertie from iudaisme, or an acknowledgement of true christian libertie, indited and published by iohn traske: of late stumbling, now happily running againe in the race of christianitie traske, john, d. ca. . [ ], , [ ] p. printed by w. stansby, for n. butter, and are to be sold at his shop, at the signe of the pyde bull, neere s. austens gate, london : . running title reads: libertie, from iudaisme. the last leaf is blank. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng judaism -- customs and practices -- early works to . christianity and other religions -- judaism -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a treatise of libertie from ivdaisme , or an acknowledgement of true christian libertie , indited and published by iohn traske : of late stumbling , now happily running againe in the race of christianitie . isid . in mat. . . quid iugo christi suauius ? quid onere leuius ? à scelere abstinere , bonum velle , omnes amare , nullum odisse , aeterna consequi , praesentibus non capi , nolle inferre alteri , quod sibi perpeti sit molestum ? london , printed by w. stansby , for n. butter , and are to be sold at his shop , at the signe of the pyde bull , neere s. austens gate . . to my holy and tender mother , the chvrch of england , all increase of peace , prosperitie , and holy vigilancy , vnto the glorious appearing of iesvs christ . to whome on earth , rather then to you , ( blessed & blessing mother ) should i direct my supplications , deprecations , and my thankes ? seeing by gods grace and your prudent patience amidst so many sore tryals , i haue yet a breathing time left ; & may for a while sit downe , contemplate and admire : o the vnspeakeable loue of god , in reducing me into nesse of my pollutions , made mee both afraid and ashamed to point at mine owne deformities . incumbred i was with many thoughts how to discouer my minds change ; & how to walke for the time to come , and yet after a few daies , i could not but disclose it : it was within me like a fire in my bones , i was weary with forbearing and could not stay , and i resolued that it was both my duty and safetie to addresse my selfe to those whose lips preserue knowledge , and hands authoritie . if a leaper was to shew himselfe to the priest , and such as were full of vncured blaines and sores , to shew themselues to the high priest : why should i bee afraid to present my selfe in my scars to the guides and gouernours of this church , for the glorifying of that grace which purged my corruptions , and healed my sores ? i therfore forthwith addressed mee to the most reuerend father of this renowmed church , by him imploring reconciliation to my iustly offended mother : and since , how open hath her bosome beene to her returning sonne , how ioyfully hath shee receiued , readily instructed , and willingly restored me to my sacred office againe : and how blessedly haue some beene reduced by my weake helpe into the the way of peace : from which they had swerued with me , ( though not all by me ) i am not able to expresse with pen. neither shall i cease to vse all my industrie to bring again all that haue straied by my word or example , as by my mothers leaue i shall bee authorized so to doe : seeing through gods mercie they are not manie , and those that are , no way dangerous , being such as haue little force to perswade any , and the most such as imbraced those things , without my aduice , and some contrarie to my iudgement at that time : and as i haue publiquely by preaching againe proclaimed my true change , so shall i priuately by practise confirme it to all with whom i shall conuerse ( by gods grace ) vnto my liues end . and who am i , that i should be any more troublesome to so indulgent and gracious a mother ? no verily , i shal neuer forget her mercie , wisdome , bountie , and meekenesse towards one so farre gone , though i should participate no more of her loue : and i am the more bold to disclose my whole heart vnto her , because she knowes that greater , more eminent , learned , and glorious members , haue had their foule slips . and though i for beare to name any , lest some should think i doe parallel my selfe with them : nor had we any to name either vnder the law or gospel , as examples to induce vs to be willing to acknowledge own our deformities ; for the magnifying gods mercie , edifying his church , and humbling our selues : yet we cannot but know , that there is nothing so couered that shall not be reueiled , nor hidden that shall not be knowne . neither shall hidden things of darkenesse , lurke alwaies in secret . the lord will come , and all mens sinnes shall be layed open : such as goe not before to iudgement to their sauing , they must follow after to their eternall torment . neither can i conceiue , that in this light , and loue of the gospel , in the middest of true israelites , in whom is no guile ; especially in the knowledge of my tender mother , any derider shall be suffered to disport himselfe with the nakednesse not of a father , but a failing brother : or any scoffing ismaclite , to mocke at isaacs minoritie , or any vncharitable inconsiderate brother , to vpbraid with what hath beene formerly done ; much lesse , any idolatrous rabsakeh , to raile on the least seruant of god. but that on any such iust occasion giuen , it shal be lawful for such as haue an heart to the combate , to enter the lists againe , in the spirit of meekenesse , though onely with a sling , and such smooth stones as may be chosen in our holy riuer of life . and in the confidence of this later , with the excitement of those former motiues , i am incouraged to penne what is done , concerning the christian libertie i doe now vnderstand . and though i am yet farre short of what my most iudicious mother may expect for my large time ; yet well knowing , that she is so like our lord of glorie , that she hath learned long since , to accept of weak works , where she perceiues willing mindes , according to what her children haue , and not according to what they haue not : i now rest , and am resolued to reremaine , though of late seemingly departed for a season , yet sincerely returned for euer , and at this time , thy dutifull and obedient sonne , iohn traske . to the christian reader . courteous reader , if i may not question thy christianitie , then , i hope , not suspect thy charitie , in the view of this short treatise . and though it bee somewhat confused , yet better is a tattered habite , where the body is sound , and the heart sincere , then gorgeous and well set attire on a false heart , and rotten carkasse . and what euer this booke may seeme to portend , yet i aime at nothing but mine owne discharge of dutie , in the free acknowledgement of all my failings . i meddle not with the instruction of any , but the helpe of such as haue beene hurt by mee ; and that all may know that i haue done with iudaisme . helpe mee , therefore , as i should helpe thee , against secret slanders , and willing mistakings of some maleuolent ones : and tell them that with me , that pentameter is so true : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , euerie forced businesse is grieuous , that i should neuer haue done ought by costraint : yea , i know certainly , that nemo inuitus bene agit , etiamsi bonum est , quod facit , no man vnwillingly doth any thing well , though that which he doth he verie good . it is almost a whole yeare since god graciously relieued mee in so great a straite . and though some pennes haue runne ( as i since perceiue ) and tongues beene exercised , in wounding mee causelesly in other things ; yet god is sufficient to take iust reuenge , if my obedience were once fulfilled : which vengeance , god auert , if it be his will , by giuing them hearts to raze out some vntruths out of their more then satyricall inuectiues , and forbeare reproches for time to come . and desiring thy patience to reade the whole ouer , passing by the quotations in reading , though not in trying the truth of them all : i rest , thy brother , that prayeth for thee , ioh : tra. may . . a treatise of libertie : against judaisme . chap. i. the authors preparation of himselfe to write , and helpe to some others , to read profitably , what followeth in this booke . amongst the manifold fruits of the holy spirit , there is one , which is often read , freely acknowledged , much commended , yet least practised by the most , that should be the greatest proficients in christs schoole : and it is meekenesse , which is expresly required of all ; whether instructors , or instructed ; in authoritie , or vnder gouernement ; pastors , or people ; men , or women ; and hath beene euer of great price with god , in the time of the law : as it is now much set by , and highly valued , in the gospels peace . as beneficiall it is , as any other grace , attended with as many pretious promises : as manifest a signe of the truth of gods grace , as may be had . so that , though a lyons boldnesse , a serpents wisdome , a doues simplicitie , or rather innocencie , be true badges of sound christianitie ; yet it may be said , and that truly , that a lambe-like meekenesse surmounts them all . neither is it left to euerie mans choyce , to be meeke , or no ; but the man of god is inioyned it , and to all other men it is commanded , in plain words ; as to timothie , thou , o man of god , flie these things , ( namely doting about questions , strife of words , peruerse disputings , the loue of money , ) and follow after righteousnesse , godlinesse , faith , loue , patience , and meekenesse : . tim. . . and , the seruant of god must not striue , but be gentle to all men , apt to teach , patient , in meeknesse instructing those that oppose themselues , if god , peraduenture will giue them repentance , to the acknowledging of the truth : . tim. . ▪ . and to titus , the first bishop of that church of the cretians , he saith , put them in mind , to be subiect to principalities , and authorities , to obey magistrates , to be readie to euerie good worke , to speake euill of no man , to be no brawlers , but gentle , shewing all meekenesse to all men : tit. . , . so that such as set light by this duetie , are no better then rebells against god , and what euer pretence they may haue , rebellion is written in all their fore-heads . besides , christ himselfe hath pronounced them blessed , math. . . they shall inherit the earth : when ianglers , and such as are contentious , and full of strife , shall be authors of their owne woe , and plunge themselues into much miserie , and be an occasion of rooting themselues out of their habitations , meeke ones shall peaceably possesse the places where god hath graciously planted them : so saith the psalmist ; yet a little while , and the wicked shall not be ; thou shalt diligently consider his place , and it shall not be . but the meeke shall inherite the earth , and delight themselues in aboundance of peace , psal . . , . neither shall meeke ones erre in iudgement , but they shall be taught gods way , psal . . . yea such is the excellencie of their condition , that gods kingdome is their vndoubted possession , seeing against them , there is no law ; gal. . . and it is an euident note of election ; col. . . and a notable helpe , to make gods word a sauing word , to such as heare it , iam . . and ; a meeke and quiet spirit , god highly prizeth , . pet. . . meeke ones , of all others , haue a possibility of being hidden in the day of the lords wrath , zephan . . , . who then is he , or where is he , that will be slacke at all in labouring to be as meeke as a lambe , in all his conuersation ? and that such as are desirous , may attain it , the blessed spirit , hath left directions how such may be holpen thereunto . as first , by the due and serious view , of what we our selues haue beene , and at left our pronenes to the same or like euils with which others are , or haue beene intangled , and ouercome . so paul , willing titus to teach his disciples , to shew all meekenesse to all men , vseth this as a reason or motiue thereto : we our selues also were vnwise , disobedient , deceiued , seruing diuers lusts , and pleasures , liuing in malice and enuie , hatefull , and hating one another , tit. . . as if he should haue said , why should we behaue vs angerly , or proceed bitterly , or disdainfully against any , seeing none are so odious , but we haue beene as vile as they ? they be foolish , and haue not wee beene vnwise ? they rebellious , and we were disobedient : they deceiued and intangled with errours , and we once knew not the way of peace : they serue lusts and pleasures , and wee haue beene as base slaues to our owne desires : they are now malicious , and we haue liued in malice and enuie : they deserue contempt , and we haue been worthie of all manner of hatred . moreouer , if we consider , that which may yet befall our selues , seeing we stand not by any power or strength of our owne , this will much auaile vs , to worke in vs , meekenesse : not onely to open prophane , and such as are not yet called , but to failing brethren , especially as haue beene ouertaken by some subtile and strong temptations : that they may bee restored againe to their former standing , and that in the spirit of meekenesse , gal. . . if spirituall men did but weigh this , duely , there would not be so bitter inueighing against others , in the state of lapse , much lesse in the case of recouerie ; when men are knowne to acknowledge willingly all their failings ; or haue in them a good forwardnesse to confesse , and forsake them , as they daily perceiue them to be faults indeed . and if we set before our eyes examples , it may helpe much thereto : seeing it is left as moses chiefe praise , that he was a verie meeke man , aboue all the men that were on the face of the earth , numb . . . and our lord proposeth his owne example , in this aboue all other things , where he saith , learne of mee , for i am meeke , and lowly in heart ; and addeth a promise vnto it , you shall finde rest to your soules , matth. . . and if these helpe not , pray for it earnestly , as zephany willeth , where he saith : seek the lord , ye meek of the earth , seeke righteousnesse , seeke meeknesse . zeph. . . so that to shut vp all , this meeknesse is an excellent ornament to all , and the proper liuery of gods elect , whereby they may bee discerned from such as are filled with gall , and wormewood . by this , the penne that is truely guided , is kept from dropping downe any poyson of bitternesse , to grieue any ; from all proud scorning of failing brethen ; and by it men are holpen to reade things written , with such respect , as if they had been written with their owne pen : yea , to doe to all men as they would be done vnto , and to forbeare to doe ought to any , which they would be loath should bee done to themselues : and thus much , for some preparation , to that which followeth , concerning the truth of that libertie , which true christians doe all enioy . chap. ii. a small taste of true christian libertie . great was the liberty , those senators ( in conceit ) vaunted of , at the wound of that beast , which yet liued , though mortally wounded , by chereas sword : so that liberty , and onely liberty , is the souldiers watch word . but how great ! glorious ! costly ! and certaine this libertie is ! no heart can conceiue , nor tongue expresse , much lesse any pen describe , the glory , and admirable excellency it doth containe . this true christian liberty , this sonne-like freedome , is that , which god himselfe hath bestowed , christ iesus purchased , and the holy spirit declared to such as truly beleeue ; and such libertie it is , that if the giuer bee respected ? it must bee greatly esteemed : the cost bee valued ? it must bee highly prized , or the commoditie thereof weighed ? it cannot but bee earnestly desired , and zealously defended , against all , that in any wise would limit , such boundlesse loue . wherefore , seeing , god the father , hath bestowed , gal. . , , . god the sonne , purchased it , at the price of his owne bloud : iohn . . act. . . . pet. . , . god the holy ghost declared it to all , in whom he also vouch safeth to dwell , . cor. . and seeing i am one of them that professe such freedome , and haue testified before many witnesses , that i doe now vnderstand more cleerely , the mystery thereof : i shall in a few words labour to expresse it to all that are indued , but with the least beginnings of the same free spirit , psal . . , . that a liberty there is , if any were so impudent , as to deny ; yet can none bee so ignorant , as not to conceiue , that such a thing must of necessitie be confessed , seeing it is so often mentioned , and a law for it declared , to all that vnderstand . iames . . but all the strife is what libertie it is ? and who they are , who may be truly said , to enioy such freedome ? for answere to both ; it is affirmed , that this libertie is a freedome from the law , from sinne , and so from hell , and all feare of condemnation : from sinnes accusation ; the lawes condemnation : and hels anguish and that eternall separation , from gods comfortable presence for euermore : we are diuorced from the flesh , and so free from it , yea dead thereto , and so at liberty from the law , as it is written , the law hath dominion ouer a man , as long as hee liueth ; for the woman which hath an husband , is bound by the law , to her husband : so long as hee liueth ; but if the husband be dead , shee is loosed from the law of the husband : so then if while her husband liueth , shee be marryed to another man , shee shall be called an adulteresse ; but if her husband bee dead , shee is then free from that law ; so that she is no adulteresse , though she bee marryed to another man wherefore , my brethren , ye are also become dead , to the law , by the bodie of christ , that ye should bee marryed to another , euen to him who is raysed from the dead , that wee should bring forth fruit vnto god : rom. . , , , . by this similitude is our diuorce exemplified , yea , our freedome from the law , by the death of christ ; and our death in christ , is most plaine to all that doe vnderstand . and lest any one should yet doubt , and not rest fully satisfied , the apostle a little after doth instance in himselfe , and saith thus , i was aliue without the law once ; but when the commandement came , sin reuiued , and i dyed ; and the commandement which was vnto life , i found to be vnto death , verse . . and then hauing put a manifest difference betweene his flesh and his faith : his inward and outward man hee concludes with an exclamation thus : o wretched man that i am ! who shall deliuer me from this bodie of death ? and in another place , hee saith , i through the law am dead to the law , that i might liue vnto god , i am crucified with christ : neuerthelesse i liue , yet not i , but christ liueth in me , gal. . , . what can be more plaine then this ? that being thus baptized into christs death wee are free from the law : and it hath no more such authority to condemnation , ouer vs at all . by this also are wee dead to sinne , rom. . , . that is , as obey we cannot , so disobey we doe not ; and so hath hell , nor deuill , no more to doe against vs. if sinne would stand vp to accuse , god himselfe hath discharged vs : by himselfe wee are esteemed iust : if the law would iudge or condemne , christ himselfe hath dyed , to yeeld it the due , and is risen againe , being set downe at gods right hand to make iutercession for vs. if trouble , yea the powers of hell it selfe , would indeuour to separate vs from the loue of god ; it cannot , they can neuer preuaile , rom. . so that a libertie here is , but none to the flesh , gal. . . none to sinne , . pet. . . no cloke for malice , . pet. . . but a libertie to righteousnesse and holinesse , luke ▪ . , . yea , to runne the way of gods commandements , psal . . . as it may stand with faith in iesus christ , reu. . . but for that libertie from sinnes power is granted , and freedome from hell defended , or at least desired , by all ; and willingly acknowledged by men of sound iudgement , to all beleeuers : therefore it is libertie from the law , which is here to be proued , to such as are willing to know the same : we are set free from the whole law which saith , cursed is euery one which continueth not in all things , which are written in the booke of the law , to doe them : gal. . . free we are from that seruice , in the oldnesse of the letter , rom. . . free from that forme , which was written in stony tables : and presented to those naturall israelites , in moses hand , . cor. . and christ is the lawes end , for rightousnesse to all that beleeue , rom. . . free we are from all punishment which the law exacteth , for time past ; and from all rigorous and strict performance , of euery part thereof for time to come . the same mans nature , yea , flesh and bloud which transgressed , and is obliged to such formall obedience , and exact seruice , hath now satisfied , and borne the fury due to that transgression , heb. . , , . and wee by faith in him haue yeelded obedience , and all satisfaction : and are so accepted as obedient , rom. . , . our libertie from sinne being nothing else but an effect of this freedome from the law , though that from sinne bee first knowne , ere this from the law can be perceiued , rom. . . for where no law is , there is no transgression , rom. . . and whosoeeuer is not free from the lawes rigour , must needes be subiect to sinnes tyranny . free then we are from the law , as it is wraths minister , as it can doe vs no good , as it is weake through the flesh , rom. . . neither doth it at all auaile vs to iustification : though for obedience it still serueth to curbe our old man : and to quicken the new man : though the flesh bee now become so contrarie to it , as it is not nor can euer bee subiect thereto , rom. . . and christ in vs , doth the will of god for vs , in truth ; and without vs hath satisfied gods wrath for vs , and also performed that formall obedience , which god requireth : so that within and without , all our perfection is nothing else but the perfection of christ himselfe . if then wee are free from the morall law , in respect of iustification , how much more from that law of commandements , contayned in ordinances ? ephes . . . called also the hand-writing of ordinances , col. . . which was against vs , and contrarie to vs , being a middle wall of partition : to keepe vs that are gentiles , in the flesh , from any fellowship with israels common-wealth , and from all participation , in their glorious priuiledges : ephes . . . the bond-woman , that law : and her sonne , the flesh , is now cast out and quite expelled by true beleeuers : and the free-woman , the promise : with her sonne the spirit : is onely to bee respected , for that the inheritance is now by promise . the law as hagar , was added after the promise was made . and as abraham after the promise , that he should haue a sonne , tooke hagar , gen. . and of her begat ismael , who was not the seed who must inherit ; so also long after the free promise of saluation made to mankinde , through christ alone , and that onely by faith in him : abrahams seed tooke the law , and by the works thereof sought to inherit , but found the law not it , by which any inheritance could bee obtayned . from all this learne we , not to burden our selues , beyond our power , nor to hold fellowship with one that is mightier , and richer then our selues , for that the earthen pot and the kettle agree not together ; nor our outward man the flesh , with the spirituall law : and for vs in the point of iustification , to seeke to bring our old man the lawes obedience , is to bring drosse to fire : to put a weake infant , or a liuelesse carrion , to the combate with a mightie giant : yea , to bring the lawes workes , to the corrupt mans practice : is to set a new piece in an old garment ; to put new wine into old bottels : neither can such an earthen pot as is our olde man , and the kettle , the law , bee smitten one against another , without the pots danger : for as the euent of these , would bee the greater rent of the garment , so fondly patched ; the bursting of the bottels so ignorantly filled ; and the dashing of the earthen pot in pieces : so all that euer indeuour , to yeeld that law-obedience , as to seeke to be righteous therby , with this dead body , though a delight they may haue in the inward man : and a desire , and indeuour so to doe , with the outward man : yet the good , they would , they shall neuer perfectly effect , and the euill they would not , that shall they performe , rom. . this was that made paul cry out , for our example to bee deliuered , or set free from so dead a bodie . and concludes also that from it hee is freed by christs owne death : god hath deliuered him from his dead bodie , by iesus christ , and so from the law , & from sin , and consequently from hell ; and this is that liberty of which we are possessors ; & of this , & onely this it may be said , if the sonne hath made you free , you shall bee free indeed . if then the flesh be crucified , the law is satisfied : if the flesh haue obeyed , the law is fulfilled : and this is done , euen in our owne whole nature , and that as it is said by iesus christ wee liue , now no more the life of the flesh : for that all such , as so liue , are all their life time subiect to bondage , and in feare of death and damnation . and yet that this libertie , may the better appeare , we may consider in the next place , the persons set free . and they are all such , as are borne , not of bloud , nor of the will of the flesh : nor yet of the will of man , but of god : iohn . . for that which is borne of the flesh , is flesh : iohn . . and flesh and bloud , can neuer enter the kingdome of god , neither may corruption , inherit incorruption , . cor. . . and wee haue learned , that all flesh is as grasse , and all the glorie of man , as the flower of grasse ; the grasse must wither , and the flower fall away , but the word of the lord indureth for euer , isa . . . pet. . , . and wee are borne againe , not of corruptible seed , but of incorruptible , by the word of god which liueth , and abideth for euer . so that the free men , and such as are set at libertie , are not such as are borne of men , but those that are borne of god ; they onely know this libertie , and are truely acquainted with the priuiledges thereof ; they are such , as doe now finde in them , the power of the spirit of life : they doe mind heauenly , and spirituall things : are quickened , in their dead bodies . col. . . in part to yeeld true , and sound obedience , to the spirituall law : they haue the spirit of the sonne inabling them with boldnesse , to call god father ; and the same spirit witnesseth to their spirits , that they are the children of god ; rom. . , . they can deny themselues , groaning in themselues to be set free in body , as they are in spirit , from the bondage of corruption , and yet can wait patiently , for that full redemption : they haue the spirit of prayer , and prayse , and are conformable , in a great measure , to christ himselfe . these are called to liberty , and entred into the glorious liberty , of the sonnes of god , rom. . . neither are such free men , lawlesse , or at all fruitlesse : for as sinne , that is , serue sinne , they can neuer , as they haue formerly done : rom. . . iohn . . so are they exercised in the spirits fruites , and in them they abound : loue , ioy , peace , long-suffering , gentlenesse , goodnes , faith , meeknesse , temperance , they can now declare . gal. . , . these enuy not , vaunt not themselues , are not puffed vp , behaue not themselues vnseemly ; seeke not their owne ; are not easily prouoked ; thinke no euill ; reioyce not ininiquitie , but reioyce in the truth ; beare all things , beleeue all things , hope all things , and indure all things . and if this be lawlessenesse , such lawlesse persons are wee become : yet are we sure , that such are not without law to god , but in the law to christ : it is the royall and perfect law of libertie , which these haue attayned , and in it they walke . that is their mirror , and continuall glasse , in which they behold themselues , day by day . moses glory is now no glory to them : nor moses face doe they any longer looke after : it is the glorie of christ iesus which they admire , and on his most glorious face , they are bold to gaze , and thus are they changed , from glorie to glorie , . cor. . . haue receiued grace , for grace . iohn . . and are indeede procceded , from faith to faith : rom. . . they haue the glory of christ , for the glory of moses ; the grace of the truth , for the grace of the type : and are come from faith of conditionall promises , to faith of free promises : they are so farre from being obliged , to any iudaicall ceremonies , or mosaicall rites , that they are free from the burthen of the ceremoniall as vtterly abrogated , and the curse of the morall law , for which christ hath satisfied . these then are those free men , true inhabitants of our new hierusalem , gal. . hauing that white stone , with the new name , reuel . . haue eaten of the tree of life , in the middest of gods paradise , vers . . haue on the wedding garment . mat. . liue by faith . gal. . . walke by faith . . cor. . . worke by faith , iam. . . are clothed with that fine white linnen . reuel . . these doe declare the truth of their faith , by the power of their loue . gal. . . performe no workes of the mosaicall law , nor can performe them , but in the workes of faith these doe abound , rom. . . so that albeit by the flesh in forme , these doe no worke perfectly , yet by loue in truth they are fruitfull , and rich in good workes , they haue willing mindes , and their workes are accepted according to the truth of their affections which god onely can see : . cor. . . abrahams example makes it manifest : who being commanded to sacrifice a sonne , sacrificed a ramme ; and the ramme was accepted , where a sonne was exacted : abraham offered his sonne isaac but how ? not by sight , that was a ramme ; but by faith , that was a sonne : heb. . . and iames expresly names this as abrahams worke , though by sight , and sence he did no such worke at all . iam. . this is that great mystery of godlinesse , and herein lyes the sound comfort of christians , that are so free from the worldly rudiments and intollerable bondage of shaddowes and ceremonies , as that for iustification the exact fulfilling of the morall law is not now required at their hands : but if they consent to the goodnesse thereof , are willing to doe it , and reioyce therein ; though the good which they would they can neuer perfectly effect , nor exactly performe , but the euill they would not is euer mixed ther with , yet is this will , this free consent , this lasting and increasing delight , cleared through iesus christ , as if they had perfectly done what god requireth , rom. . . cor. . . and by this it is cleared that our libertie is no carnall , but a spirituall : no seruile but a son-like , no short or momentanie , but a lasting and eternall libertie we doe defend . and as men do highly esteeme small things if they bee but fauours from great ones , and doe value things at the rate they cost , or reioyce in them for the goodnesse they haue or the benefits they bring : if princes fauours bee so much esteemed , and souldiers skarres so charily kept , diamonds of so great value , and orientall pearles , so much set by : at what rate should this libertie be valued ? how dearely prized ? how much desired ? and how valiantly defended , by all that heare of the excellencie thereof , and are entred within the limits of the same ? let libertines then , bee as presumptuous , and lawlesse , as they list : and iewes as enuious , as they may : and false christians as carelesse as they are , or as superstitious , as some are knowne : yet wee all , should prize this libertie , at farre more then our liues worth , much more then wife , lands , friends , or whatsoeuer else might bee most deare vnto vs. and in this libertie , let vs liue and dye , and for it , let vs constantly stand : and not be so foolish as to begin in the spirit , and seeke perfection by the flesh : to subiect our selues , to iewish fables , to stretch out our neckes to receiue that heauy yoke , to turne againe to that prison wherein the iewes were shut vp : to those weake and beggerly elements , and be bond-slaues to them , to goe againe to the schoolemaster , as if wee had not yet learned christ . to leaue the contemplation of the present body for the emptie shaddowes : like mad men , to flie from the day light , to the twilight : knowing now , that those shaddowes were for the present , viua , but neuer ( as the body ) viuificantia ; they were once quicke , but not quickening : but since that , they had a time , wherein they were moribunda , about to dye , after once iohn baptist appeared in his ministerie , luke . . a time , in which they were mortua , when once the veile of the temple was rent : at the death of our lord iesus ; mat. . and albeit , they had also a time of solemne buriall , wherein their funerall obsequies were dispatched : as namely , while the apostles tollerated circumcision , as appeareth by the circumcising of timothy , ast. . . and the vindicating of libertie , from circumcision by refusing to haue titus circumcised , gal. . yet now they are , long since become mortifera , deadly to all that turne backe againe vnto them , seeing they doe question thereby the validitie of faith in iesus ; and doe become debtors to the whole law , and christ is made of none effect , vnto them , they are fallen from grace . gal. . , , , . so that by this libertie , and onely by this , haue we all the comfort we doe enioy . and whosoeuer dare , either oppose it , or scorne it , or at all limit it in any fleshly manner , as by forbearing of meates , or by legall obseruation of dayes : they are they , who at least ignorantly , doe scorne gods loue , set light by christs merit , and doe set themselues against the truth of gods grace , for which and in which , wee doe with comfort stand . and yet not withstanding , the law morall stands firme , not abolished , but established by this doctrine , and of it we say , that hee that obserueth the whole law and faileth in one point , is guilty of all , lam . . . and except our righteousnesse doe exceed that of the scribes and pharisies , there is no entrance for vs into the kingdome of god , mat. . . but this exceeding righteousnesse , is not ours , but christs ; as is before shewed , for that allours , is as filthy rags , isay . . and who can bring a cleane thing out of filthinesse ? iob . . and we haue learned , with holy paul , to esteeme all other righteousnesse , but that of faith , as dung and losse , phil. . this is the righteousnesse of god by faith vnto all , and vpon all that doe beleeue , rom. . & . we seeke no promise , by the old , but by the new couenant : not by the law , but by faith onely : the law morall , is of force , but not fulfilled by the flesh , but by faith onely . so that by christ wee doe fulfill both the forme , and the truth : the letter , and spirit : the olde and new couenant . by faith , wee are formally righteous , according to the lawes exact rule : by loue truly righteous , according to the morall truth of the same law. so that by this the morall law is confessed to be still holy , iust , and good , if lawfully vsed , . tim. . , . it serues still to conuince all men , of sinne , and to bring them to christ , for perfect obedience , and full satisfaction ; yea , so farre are wee from granting the laws abolishing , in part , or in whole ; that we still affirme god will bee euer iust , and transgressors shall neuer escape his terrible and powerfull hand . neither shall this law lose its force in all sorts of men , yea , in the godly themselues , to weaken the old-man and to humble them daily , vntill it may bee triumphantly said , o death ! where is thy sting ? o hell ! where is thy victorie ? the sting of death is sinne , and the strength of sinne is the law : but thankes bee vnto god who hath giuen vs the victory through our lord iesus christ , . cor. , , . and this is that , by which all enmitie is slaine , and peace made : yea , all that beleeue , whether iewes , or greekes ; male or female ; bond or free ; haue free accesse by one spirit , to worship the father , through the sonnes mediation , and this liberty is part of that glorie , which the very angels themselues desire to behold , . pet. . . chap. iii. answeres to some obiections , which seeme to be against this libertie . hauing now expounded , and testified , there are some questions to bee examined , that doe concerne this liberty ; that all lets being remooued , the imbracing thereof , may be the more boldly perswaded , to all that shall acknowledge so glorious a condition , and the contrarie appeare as it is an intollerable bondage , too heauie for any to vndergoe . obiect . and first , some say : if it bee so , that the law morall is still of force , why then haue wee left off the seuenth day sabbath , which that law expresly inioynes , our lord obserued , the apostles were taught to keepe , and did obserue after christs death and resurrection ? resol . the answere is : that a sabbath wee doe keepe , and a seuenth day wee doe still obserue vnto the lord : yet not that sabbath , not that seuenth day ; so wee haue learned to obserue no dayes , nor moneths , nor times , nor yeeres , as that law inioyned , gal. . . but wee haue learned to esteeme all dayes alike , in respect of that law , that olde letters seruice , rom. . . wee are not now so to serue god , rom. . . a new spirituall seruice wee are to yeeld . and that a sabbath day , we doe still acknowledge , it is by vertue of the commandement it selfe , as farre as it is morall ; which saith , remember that thou keepe holy the sabbath day , or remember the sabbath day to sanctifie it , as the lord thy god hath commanded thee . exod. . . deut. . . but all the strife is , what day it must be kept ? seeing the seuenth from the creation was blessed to that end ; and made holy for that purpose . and what god hath blessed , is blessed for euer , what he hath made holy , no man may pollute : he is not as man , that hee should repeat ; he hath spoken , and it cannot be reuersed . this is granted , to be vndoubtedly true : but withall the end must be considered , why that day was instituted , vpon the ground of creation , to be also obserued in that manner : and for this let vs heare the doctrine of the lord of the sabbath , where hee saith , that the sabbath was made for man , not man for the sabbath . mat. . matt. . if then man were not made for the sabbath , but the sabbath for man , god may also dispose and change it for mans good , for whom it was made as well in the day it selfe , as the manner of keeping it . neither may it be said that the day remaineth any longer blessed and holy , then man for whom it was made , and whom it serueth , can receiue holinesse and happinesse thereby . seeing man is not subiect to it , but it is subiect to man , by vertue of christs lordship , which as the sonne of man he hath of the sabbath . mark. . , . and as it partly appeareth by some bodily labours which christ himselfe commanded some to doe in case of necessitie : as to take vp their beds , and goe to their houses , which some held vtterly vnlawfull , at that time ; and by that the priests might without scandall , kill , and dresse , and offer the sacrifices on that day . mat : . and children were also circumcised , on that very day . iohn . . . iohn . , . now then as with the destruction of israels common-wealth , the holy temple , which serued their vse was destroyed , and the holinesse vanished : and canaans blessednesse is also gone : as it stood distinguished from other lands : and all mans holinesse , and happinesse naturall is now vanished : the iewes prerogatiue , aboue all other nations abolished : so also the holinesse , and blessednesse of that seuenth day , is vanished , and quite done away , with the death and destruction of man himselfe . indeed had man to this day , retained , and continued in his first estate , that day had retained its first blessednesse , and continued its holinesse still : but as little comfort as man hath left in himselfe at this day , of any holinesse or blisse , by vertue of creation , so little benefit shall man find in that daies obseruation , on that ground , and in that manner as it was inioyned . and in steed of blessednesse , and holinesse , which he may for a while fondly expect , by obseruing that day : he will soone find the great arerages of curses , which he runs daily into , by that laws transgression . so that if god at this day , did require that dayes obseruation , in that manner no flesh could stand with any comfort before his maiestie . as for their argument , à principio , from the beginning . man himselfe hath beene also from the beginning , yea mans creation is more ancient then that daies institution : yet as that proues not mans blessednesse , now , by that his creation is so ancient , vnlesse he seek it another way : so is that no sound reason , to proue that day to bee now obserued by man : seeing wee haue many probabilities , that it was neuer obserued resurrection , mat. . . ioh. . . and it might parabolically denote , that they should pray , that they might not be vtterly extirpate , and rooted out , as they must be , if surprized in the winter , when they cannot flie farre ; or on the sabbath day when they were secure , and not willing to escape or take filght at all . for that if they be set vpon , when they were either vnwilling , or vnable to escape , they must then perish , and be vtterly destroyed for euermore . the sum then of that prayer is , that god would lay no more vpon them then they were able to beare , but giue them an issue with the triall , math. . . . cor. . . as for the apostles obseruing that day , as the manner was , and according to that present custome : it was that they might become all things to all men : that if it were possible they might win some , . cor. . and for this cause was paul a philosopher at athens , a iew at hierusalem , a gentile at antioch , he made vse of all places , tooke aduantage of all assemblies , and neglected no fit times to publish the gospel , that , if it were possible , some might bee saued . and if of conscience hee kept it , why find we not one word , in all his so large , fluent , and excellent epistles , sauouring that way ? nor in that holy historie of the apostles acts , but many denoting that sabbaths abolishing , and the practise of meeting on our sabbatisme or lords day . and if that day were granted , & might by some few in our church be obserued , as it was inioyned , what an intollerable yoake , and heauie burthen were this for old folkes , and young children ? how many questions would it breed about kindling fires ? dressing meate , and many other such things ? how should some nations bee vtterly excluded ; who can neuer keepe it so by reason of the temper of their climate ? and by this any face of a church shall be vtterly denied these many hundred yeeres , the iudgements of our owne martyrs questioned , and our owne present reformed , and glorious churches quite excluded . let one such absurditie be but granted , and a thousand follow . but it is further affirmed by vs : that the reason or ground , the very basis or foundation of the sabbaths obseruation , is now changed , therefore the day is also changed . the reason of that seuenth dayes rest , was gods owne rest , from the worke of creation , exod. . . and the apostle to the hebrewes , vrgeth expresly another certaine day of hearing : and pressing the absolute necessitie of mutuall exhortations , for the holding fast of our confidence , heb. . , , , . in the prosecuting of that argument , to the conclusion thereof , in the tenth chapter where hee vehemently enforceth , the cleauing close to holy assemblies , vpon the hazard of wilfull sinning , and vtter departure from the faith , out of which there is no recouery , and for whom no sacrifice is left , heb. . , , , . by the way , in the fourth chapter hee speaketh of the vniuersall day of grace , by saying , to day , and on this day , telleth vs of a particular day , of hearing that quicke and powerfull word of god : so that as on that day of the law , there was a day of hearing , that other seuenth day , heb. . , . so on the day of the gospell another day , yet a certaine knowne day , and one of the seuen still remayneth for hearing . the wordes are plaine , that hauing spoken of the rest , into which by faith we enter , verse . hee confirmeth this rest , by a place out of the psalmes , as i haue sworne in my wrath , if they shall enter into my rest . the day on which this rest was proclaimed , was instituted long before ; for the works from which god rested , and for which he ordayned that day of rest , were finished from the foundations of the world . this is in the next verse confirmed by another scripture proofe thus : for hee spake in a certaine place , of the seuenth day , on this wise : and god did rest the seuenth day from all his worke , gen. . , . and in this place , saith he againe , if they shall enter into my rest . whereupon the apostle inferreth , seeing therefore it remayneth , that some must enter therein , and they to whom it was first preached , entred not in because of vnbeliefe : againe , hee limiteth a certaine day , saying in david , to day , after so long time , as it is said , to day if you will heare his voyce , harden not your hearts . and by the way mentioning also canaans rest , which yet was not this rest , hee vpon all this concludeth for a sabbath daies obseruation thus ; there remaineth therefore a keeping of a sabbath to the people of god , heb. . . as if hee should haue said , in other words thus : seeing it remayneth , that a rest is still for gods people to enter , and that the olde sabbaths rest was not it , nor yet canaans land : but that at this day , the same rest typed by both is offered to beleeuers : there is therefore also left a sabbath day to gods people , that so this rest may be preached vnto them , as it was to the iewes in moses , and dauids times . and this will bee cleare , if the proprietie of those words bee but duly weighed : relinquitur itaque sabbatismus : there remaineth therefore ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a keeping of a sabbath , ( as in the margine of our last translation it is truly rendred ) to the people of god. not a rest onely , but a sabbatisme also to heare of that rest , haue gods people left them at this day . the reason followeth that it cannot be meant of the seuenth before mentioned , verse . . where mention is made of gods peculiar rest ; but of another day noted by another kinde of rest , thus ; for hee that is entred , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) into his rest , hath ceased from his owne workes , as god did ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) from his . so that the apostles reason , verse . stands on these wordes . as god rested from the workes of creation , and instituted a sabbath for his owne people , at that time , on the very day of his rest : so also christ hauing rested from his owne workes , hath ordained a keeping of a sabbath , on the day of his rest for all gods people . christ iesus who passed into the heauens had a day , wherein hee gaue ouer his workes , as god a day whereon hee ceased from his : if this day of christs rest , differ from that of gods , why should we not keep a different sabbath ? christs peculiar day of rest from his owne proper workes , notes a peculiar sabbath day : the daies differing , the sabbath may not be the same : so that two seuerall sabbath daies haue beene instituted by god and christ : one now abolished with the olde couenant , the olde letter , the olde man : the other established by the new couenant , for the new seruice to the new man : so that old things are passed away , and all things are become new , . cor. . two seuerall sabbath daies , daies of meeting , certaine knowne daies , offering to the iewes then : and to vs now , one & the same rest , the rest of faith , the true & vndoubted entrance into that euerlasting rest , which we shall enioy in gods presence for euer-more . so that to shut vp all of this place , i doe frame this argument . the first sabbath is ended , and a new sabbath ordained by christ : but no new sabbath can bee vnderstood to bee ordained by christ besides his glorious resurrection day : therefore the olde sabbath is now ended , and the lords resurrection day succeeded in place thereof . and the very day of christs rest was that resurrection day ; then hee entred into his glorie , luke . . . that was the day of his exaltation : ephes . . . then became he the head stone of the corner , psal . . . the head of the church , ephes . . and . . gaue gifts to men , ephes . . . as on a chiefe festiuall day , nehem. . . esth. . . prooued his resurrection , luke . . preached his ascension , iohn . . gaue the holy ghost , iohn . ▪ and authoritie to the apostles , to binde and to loose , to remit and retaine sinnes : verse . opened their vnderstandings , to vnderstand the holy scriptures , luke . . powred out more abundantly the gifts of the holy ghost , act. . , ▪ , . gaue peter power to conuert so many thousands , verse . . all were on that day baptized , verse . the church established and manifestly distinguished , ver. . the disciples met on this day at breaking of bread , act. . . this daies festiuitie was instituted in the churches of corinth and galatia , as appeares by the almes appropriate thereto , . cor. . , . the reuelation opened to iohn in patmos , reuel . . . it was knowne to the seuen churches of asia by its owne name , as a peculiar day . thus to the law all daies are now alike : yet to the lord a day , yea , a sabbath day , one of the seuen is to bee obserued : alike to the law , for that to the law we are all dead , and a dead man keepes all daies alike : yet wee who are raised againe from the dead , ephes . . . wee that liue no more the life of the flesh , but by the power of the spirit , not according to the flesh , but to the spirit ; doe set apart weekly one day of seuen for the lords seruice : which very day , as is prooued , paul writing to the hebrewes , ( according to his wont , endeuouring to speake to their vnderstanding ) calleth a sabbatisme , heb. . . and to the gentiles , a day to the lord , rom. . , . and iohn , expresly the lords day , reuel . . . this is then the day which the lord hath made : and if any be contentious for that other day with the iewes , or deny any sabbath day , and so would leaue it as a bare ordinance of man , with the libertines ; or haue both daies obserued with the ebionites : wee answere them all , wee haue no such custome , nor the churches of god , . cor. . . obiect . as for that law of difference of things for food , leuit. . deut. . if any say such a law hath beene euer , and precisely obserued by israels common-wealth , while that iewish politie stood , and that all sorts of transgressors are terribly threatned , and for it the israelites were ( chiefly ) reiected . ans . the answere is : it is true that a difference was put euen in paradise ; between things for food : and after mans expulsion therefrom , a difference held betweene things for sacrifice : and say for food : yet was that difference taken away , when noah had free libertie to eate of euery moouing , liuing thing ; as of the greene herbe before he had eaten , gen. . . and albeit , after that againe , another limitation was made to one peculiar people , when god began to distinguish betweene the nations , and chose to himselfe one peculiar nation , to be his owne people , leuit . . , . yet was that difference of wholesome creatures no longer continued , then all mankind remained seuered by that partition wall , ephes . . . acts . . but when once the fulnesse of time was come , and by the bloud of iesus all things were reconciled , to god , col. . . which were before in bondage , and seuered for mans transgression , rom. . . then god also declared to peter by a vision , that such obseruations put no longer difference betweene men and men . but as hee himselfe had mixed all sorts of creatures in one sheet , and none of them might any more bee termed vncleane : seeing out of heauen they came , and into heauen were againe receiued , so peter by that learned , to esteeme no man from thenceforth vncleane , for any want of legall clensing , or by reason of the practice of that lawes transgression , act. . , , . and hath now taken out this lesson , that it is faith in christ iesus , that is , required of euery man , for his acceptance with god , heb. . . for so peter after confesseth , in the face of a councell , that god put no difference betweene himselfe and the gentiles , after their hearts were purified by faith , act. . . and by this it may appeare , that this law ceased , and had its period , by that cornelius a gentile , and not obseruing the law , but onely exercised in those powerfull duties of fasting , prayer , and almes-deeds ; was by faith accepted , as well as peter , who till that time not onely beleeued as now cornelius did , but also was able with boldnesse to protest before god , that no common or vncleane thing had euer entred into his mouth : so the churches of iudea , were all zealous of the law , act. . the churches of the gentiles , obserued no such things , gal. . and these accepted , and as famous churches as any of those : and paul speaking expresly of daies , and meates legall , concludes thus , i know and am perswaded by the lord iesus , that there is nothing common or vncleane of it selfe , rom. . . that is , if mens hearts bee purified by faith , titus . , . then all things are pure to them . that is , all such things as that law made vncleane for food : those things which some through weakenesse ( giuing heed to iewish fables ) esteemed vncleane . as for that threat to the gentiles , which seemes so terrible , to such as vnderstand it not aright , it is nothing else but a powerfull application of the prophets speech , to the present hypocriticall iewes , who stood so much on their prerogatiues and priuiledges , and their segregation from other nations , and yet by their secret abominable practises , did breake downe that partition wall with which for the present , they were seuered from others , by doing the same things , or as vile , which they so much abhorred in the gentiles practise . to them the prophet saith in effect , that when the gentiles church shall be come in , and all promises accomplished , euen to that nation , and people of the iewes , that then shall follow a day of vengeance : wherein god shall come with fire , and sword , in terrible indignation , against all that haue abused his long suffering and patience , whether iews or gentiles ; and at that day those present hypocrites to whom he then spake , shall share in torments with the whole world of damned men , isa . . , , , . neither is it any prophecie at all of any caters of swines flesh , at this day , but at that time ; for so speaketh the text in the present tense sanctifican●●s , or qui sanctificant , they that doe sanctifie themselues : and not in the future tense , they that shall . and if any say , we are commanded to touch no vncleane thing at this day : let the occasion of that precept be but duely considered , and it is cleare that there is onely meant the pollutions of idols , and the vncleanenesse of vnbeliefe , . cor. . . tit. . , . and whereas some may vrge the words following , where the filthinesse of flesh and spirit is mentioned , . cor. . . let them withall consider the reason of such cleansing : namely , the spirituall perfecting of holinesse in the feare of the lord ; and by that this will appeare to be no legall vncleannesse , especially of things for food : for then a legall cleansing should be inioyned , but such as reade that chapter thorowout , shall find it to be the filthinesse of the whole old man ; from which we are to be purged by true repentance , as appeareth plainely in the same place : for as our perfection is wrought by degrees , and not all at once , so are we purged and cleansed by degrees , and not all at once , as the flesh may be by any legall cleansing : so that such as haue learned to put a difference betweene the old , and new man , they also know the diuersitie of feeding them : the outward man , by the mouth , math. . the inward man , by the eare , isai , . , , . and such doe as well know , that whatsoeuer goeth in at the mouth for food , defileth not the man , mar. . for that it commeth forth from the heart , which defileth a man. and lest any should say , that the heart lusting after vnlawfull things , the man is defiled , though they be neuer eaten , or touched : let it be granted , and as long as the law was of force , it must needs be so ; but now all things sold , or vsed for food , are become lawfull , as the apostle witnesseth , where hauing spoken expresly of eating , and of things offered to idols , hee also immediately concludes , that all things , and so euen those things were lawfull for him , and aduiseth the corinthians , and vs in them ▪ not to make scruple to buy , whatsoeuer was sold in the shambles , and to eat whatsoeuer thing was set before them , at an vnbeleeuers table ; without asking any question for conscience sake , . cor. . so that all things being now lawfull , the heart cannot lust after an vnlawfull meat : and the heart must be established with grace , and not with meats , heb. . and let it bee granted , that for this principally the iewes were cast off , and scattered amongst other people , was it not iust with god to cast them off who brake downe the wall of partition , by which god had seuered them for that present time , if they would pull vp the hedge themselues , with which they were inuironed , and were plagued for it ? what is that to vs , that were neuer , nor are not now paled in at all in that manner ? leuit. . , . nor limited by any such fleshly bounds ? let vs not then admit any such impossible burthen , which though wee of this nation might bee able to beare , yet farre be it , that such neighbour-countries should be excluded , who abound not in such plentie as we doe , nor can possibly obserue it , at any time . and by this doctrine , we shall call in question all churches these many hundred yeares , all histories will proue maimed , and many false , yea the apostle paul , cannot escape our censure , nor his epistles be esteemed sound : the historie of the apostles acts , altogether defectiue , seeing it mentioneth so many famous churches , and not a word of any stir or tumult for such a legall reformation , nor any mention of such iewish cleansing . and it is no wonder , that the arch-enemie of our soules hath layed about him to haue this doctrine broached , . tim. . . and had somewhat preuailed ; seeing it is the onely readie way to set gods people at oddes and continuall iarres , to comber them with daily and needlesse scruples wherein he delighteth . but wee haue learned better things , blessed be our great and good god : and we are able to conclude , that , if that law of vncleane meates be still of force : then some man , or some thing were now to be held vncleane by that law : but no man , act. . : nor any thing , rom. . . is now to be held vncleane by that law. therefore that law of vncleane meats is not now of force : and we say further , that such as are buried and risen with christ , are no longer subiect to the hand-writing of ordinances , col. . . but all beleeuers are buried and risen againe with christ . therefore not subiect to the hand-writing of ordinances , of which , difference of meats and days is a part , col. . . or , such as are free from the hand-writing of ordinances , may not be censured for eating things forbidden by that law , col. . , , . but all that truely beleeue , are free from that hand-writing . therefore they are not to be censured for eating things forbidden by moses law . and as for choice , we know that if of necessitie we must at first trust tradition , bee guided by our parents and elders , to know what bookes to make choyce of , who be our owne parents and princes ? and which is the best translation , and that it is nearest to the originall languages ? whether we be baptized or no ? then may we be also directed by them in the choyce of our food , till we our selues are able to discerne what is most agreeable , yeeldeth best nourishment , and is most expedient for our own bodies . our lord christ hath so said euen of euill parents , that they know to giue their children good things , matth. . luk. . and holy paul hath taught vs to receiue meat of vnbeleeuers ; and we know , that nothing which men vsually eat , is to be refused for conscience sake . so that infidels be not hardened , nor such as are truely weake and not obstinate , offended thereby . if then our hearts be cleane , all is cleane : if that be impure , there is nothing cleane , nor will any legall puritie bee ought auaileable . let vs all then , bee sure to cleanse the inside first , let that be truely purified , and then are we safe , and shall so remaine . if our hearts accuse vs not , we shall haue increased boldnesse before god : and if he be for vs , who can hurt vs ? but if our hearts accuse vs , god is greater then our hearts , and knoweth all things : and blessed is the man that condemneth not himselfe in that which he alloweth , rom. . . the doctrine now being cleare : if any haue stumbled by my word or example , let me perswade them especially to embrace the same , and not any longer to be yoaked with that heauie yoake . and let mee intreat them , for their owne soules sake , that though erred they haue with me and others , yet heretickes they shun to be . seeing an hereticke is in a desperate condition , if truely an hereticke , in the most strickt sense : for that such an one is he , who hauing chosen an opinion to himselfe , and is so clearely conuicted by the holy scriptures , that he is damned of his owne conscience , yet through pride of heart , chuseth rather to be reiected , and to forsake the fellowship of the church , then to forsake that errour which he hath defended , tit. . , . if then thy state be not yet so desperate but that thou canst plead ignorance before god of any such due conuiction ; beware now of selfe-loue and desire of singularity , leane not ouer much to thine owne iudgement , shew thy true humilitie , by esteeming others better then thy selfe : withstand not gods grace , oppose him not any longer : be not like the deafe adder , which stoppeth her eares , and will not bee charmed : despise not thy mother the holy church , in which thou hast receiued all the good thou hast , if any at all . consider , how she gaue thee entertainement , at first by baptisme : hath since that called thee by the voice of her teachers , & powerfull ministers of the word , and sacraments ; doth daily stretch out her hand to afford the bread of life , and water of life ; offers thee the holy scriptures , with their true interpretation , and doth now wait for thy returne to her vnitie , with many a grieuous groane , and salt teare : being readie euerie moment to receiue thee in the lap of her mercie , and to dandle thee on the knees of her loue : bee not then the author of thine owne woe : plunge thee not wilfully into needlesse miserie . blame not thy mistresse for giuing thee some correction for thy pride : heare the angel speaking to thee in hagars person , whence camest thou ? and whither wilt thou goe ? returne to thy mistresse , and humble thy selfe vnder her hands , gen. . , . how long , i say , wilt thou loue simplicitie , take thy pleasure in scorning , & hate sound knowledge ? and vnlesse thou canst proue , that thy calling is extraordinarie , and that by the ceasing of all ordinarie sending and calling ; and canst cleare it , either to be of god himselfe , or of some extraordinarie person ; or by extraordinarie motion of gods holy spirit , as moses , aaron , and phineas : and canst confirme it , by that thou teacheth no other doctrine , then what hath beene taught by former holy men : by that thy life is beyond all other mens , in the glorie of an humble , meeke , bold , patient , quiet , and discreet conuersation : by the furniture of admirable guifts , beyond all of that time without any exception ; and by the manifest attendance of gods immediate power , in thy protection and aide ; as ieremie , iohn baptist , paul ; and all extraordinarie men . if not , i doe testifie vnto thee , that thou shalt rue thy obstinacie , and bewaile thy stubbornnesse , here , to gods glorie , in thy blessed change ; or else be ruined by thy folly , and howle for euermore , without any remedie . then shalt thou say , in the anguish of thy soule , and bitternesse of thy spirit , how haue i hated instruction , and my heart despised reproofe , and haue not obeyed the voyce of my teachers , nor inclined mine eare to them that instructed mee ! suspect thy selfe then in time , while it is yet called to day , & feare thine estate , in respect of thy being alone . thou knowest the prouerbe , woe to him that is alone when he falleth , for he hath not another to helpe him vp . first , thou separatest , and then thou sallest , and who shall thenceforth lend thee his hand ? consider that the holy scriptures , are not left to euerie priuate mans interpretation , . pet. . but when the same holy spirit interprets them , by whose holy motion they were first spoken , and penned ; men indued with the same holy spirit , shall not oppose that interpretation . dost thou thinke , that thou onely , and such as thou art , haue the spirit of god ? i hope thou art not so absurd ; and if others haue the same spirit of god , why doe they not assent at all vnto you ? and let mee mind thee of that euangelicall proclamation of the church her peace , through the true knowledge of god : so that the wolfe , the lambe , the leopard , the kid , the calfe , the yong lion and the fatling shall dwell and lye downe together , and a little child shall lead them , isa . . and the church officers shall be peace , and her exactors righteousnesse , isa . . yea , and peace shall be extended to her like a riuer , isa . . the perfect worke of righteousnesse shall be peace , isa . . and righteousnesse and peace are inseparable companions . and let me wish mercy and peace to all the israel of god : and aduise you all to liue in peace , and if it be possible as much as in you lyeth , liue peaceably with all men , rom. . that the god of loue and peace may bee with vs and abide with vs for euermore . and let me say to all that liue yet in the bosome of gods church : we are brethren , why should there be any strife amongst vs ? what is the reason we are so deuided in affection ? why doe we bite and deuoure one another ? why are there any inclinations to sects and schismes , diuisions and tumults , and so great wrath ? is not ignorance the cause of all ? whence is contention but from pride ? and where resteth pride but in the bosome of fooles ? as then we desire to approue our selues wise and well instructed in the wayes of peace , let vs submit one to another in the feare of god , according to that decent order and comelinesse in which wee are set . let vs in giuing honour preferre one another ; let vs first make sure at home , cast the beames out of our owne eyes , proue our selues to be in the faith. this being done , we shall soone take notice where it is effected , and so come to the true knowledge , and due acknowledgement of the church whose worke we are . no member would then exalt it selfe against the bodie , but rather shew it selfe to bee of god , who is not the author of confusion but peace . and for my part i haue resolued , for time to come , to leaue kingdomes to the guidance of kings themselues , and churches to the gouernment of chiefe church-men : and i know that in indifferent things , there is such a thing , as mos populi dei , to be regarded . the church her custome was of some credit in pauls time , . cor. . . and i acknowledge that in doubtful things , controuerted in the church ; totum est parte maius : vniuersality may beare it , when onely bare consequences are vrged , that may bee paralleld with like consequences by the greater part . and i say , that turpis pars omnis toti non congrua : that part is deformed which agrees not with the whole : and in all things not to bee decided by euident scriptures . i doe also say ( with those fathers of the first nicene councell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mos antiquus obtineat ) let old customes carrie it . and if any say i doe hereby vilifie my selfe : i answer , i will be yet more vile , if humble submission to my holy mothers authoritie , be to be esteemed basenesse . and i doe heartily desire all that beare good will to sion , to pray feruently for mee : that as i am now happily returned to the vnitie of gods church : so i may continue stedfastly , in the valiant , and constant defence of the peace thereof , that so my last fruits may be more then the first , and my last workes better then the first ; that if euer i suffer againe , ( as i am most readie ) it may bee for the church , and not in the least shew against it ; and for no trifles , but for the truth and power of godlinesse . and that as i haue beene stout for moses , and christ together : so i may bee as resolute for christ alone . that i may neuer separate what god hath ioyned , nor ioyne what he hath seuered . and the same doe i wish to all my countrimen , that all quarrels may bee ended , for such outward things , as are not of the essence of true religion ; and that all our strife may bee to out-strip one another , in the power of sound loue : that being alreadie fellowes of one family , sonnes of one father , children of one mother , liuely stones of one buildings , branches of one vine , sheep of one fold , members of one body , yea , one bodie and one spirit ; so wee may discouer the truth of this by remaining of one minde , and the same iudgement : and the rather because we liue in the last times wherein the day hasteneth , and is euen at hand , wherein we shall be all tryed : whether wee be gold or drosse ? wheate or chaffe ? precious stones or stubble ? now neuer did god rise earlier to send his seruants vnto vs , then hee doth at this day : let vs all striue to make a right vse of this precious time , while it is yet called to day . let all clense themselues from all manner of troublesome and contentious thoughts , that we may declare our selues to bee at true peace with god , with all his people , and to keepe a true sabbath within vs. that the god of peace may dwell in our tabernacles , and the graces of his spirit not bee quenched in vs : which god grant vnto vs all , euen for iesus christs sake : to whom with the blessed spirit , bee ascribed all glory , honour , dominion , power , maiestie , and heartie thansgiuing , now and for euermore . amen . non est graue cadere luctantem , sed iacere deiectum : non est perniciosum in praelio vulnerari : sed post vulnus acceptum desperatione curandi medelam vulneri denegare . saepe etiam athletas videmus post frequentes lapsus & deiectiones plurimas coronatos ; militem scimus post multas fugas virum fortem fuisse , & vicisse victores . gloriae cedant cuncta diuinae . finis . sparkles of glory, or some beams of the morning-star. wherein are many discoveries as to truth, and peace. to the establishment, and pure enlargement of a christian in spirit and truth. / by john saltmarsh. preacher of the gospell. saltmarsh, john, d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing s thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) sparkles of glory, or some beams of the morning-star. wherein are many discoveries as to truth, and peace. to the establishment, and pure enlargement of a christian in spirit and truth. / by john saltmarsh. preacher of the gospell. saltmarsh, john, d. . [ ], p. printed for giles calvert, and are to be sold at the black-spred-eagle, at the west end of pauls, london : . annotation on thomason copy: "may th". reproduction of the original in the british library. eng christian life -- early works to . christianity -- essence, genius, nature -- early works to . a r (thomason e _ ). civilwar no sparkles of glory,: or some beams of the morning-star. wherein are many discoveries as to truth, and peace. to the establishment, and pure saltmarsh, john f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion sparkles of glory , or , some beams of the morning-star . wherein are many discoveries as to truth , and peace . to the establishment , and pure enlargement of a christian in spirit and truth . by john saltmarsh . preacher of the gospell . hosea . his coming is prepared as the morning . london , printed for giles calvert , and are to be sold at the black-spred-eagle , at the west end of pauls , . to the high and honourable court of parliament . what others have done by the law of your authority , presented before yee their advise in matters of religion ; i shall , from the law of love to your iust authority , present ye , not my advise ( the lord himself advise and counsell ye ) but some things which concern the lord iesus christ , and the peace and prosperity of your kingdome ; and that i may not be disobedient to the heavenly vision , or light of god revealed in me . there are two principles in the world which have these sad , and dark conclusions attending them , the two principles are these : . that such as conforme not to the doctrine , and discipline established ; and yet as to the state are good subjects , and peaceably affected , shall be proceeded against by fines , imprisonment , &c. . that such as shall speak upon the scriptures , or open them , publikely , or in private , and are not ordained by the laying on of the hands of that present established ministery of a kingdome , shall be proceeded against by fines , imprisonments , &c. the sad and dark conclusions which follow , are these : . all the glorious discoveries of god , above , or beyond that systeme , or form of doctrine &c. shall be judged , and sentenced , as heresie and schisme ; and so god himself shall be judged by man , which must needs be a sin , bringing much desolation ; unless they that enact such laws , were that very infallible apostleship for interpretation of all scriptures ; as the first apostleship was for writing all scriptures . and is god , a god of the iewes only , is he not a god of the gentiles also ? that is , is god limited to one sort of men ? thou thoughtest ( saith god ) that i was altogether , such a one as thy self ; that is , a god meerly of one image or figure : behold , the heaven of heavens cannot contain him , he dwelleth not in temples made with hands , and where is his habitation , and who hath known the place of his rest ? that is , what is man that he should conceive that god is only in a place , or temple , or form of worship , or systeme of doctrine of his forme or making , since the time is come , that we do no longer worship in this temple , nor at ierusalem ; but they that worship , must worship in spirit and truth ; which truth , is he only who is the truth . . many thousands of pretious christians shall be under delinquency , as to fines , imprisonment , &c. and under the scandall of hereticks and schismaticks ; because not seeing by that one light , nor believing in that one proportion of faith , nor receiving such interpretations and consequences of scriptures , for the very scriptures themselves ; and by such persecution , the civill power which is received from god , shall be turned against god , or against the more spirituall administration of god ; and so gods administrations dashed one against another . saul , saul , why persecutest thou me ? touch not mine anointed , and do my prophets no harm : not as having dominion over the heritage , orlordship over faith . . that were to set up the church politie of the iews amongst christians ; and not according to gods divine apointment , but mans ; for god in that first politie of the iews church under the old-testament , joyned to the kings and magistracy then , a priesthood with vrim and thummim ; and prophets anointed of god as a certain , true , infallible , directive power for ordering that way of administration ; but this way of christians now , without any such warrant , or appointment of god brings back again the same church politie , under the new-testament , which was typicall as to christ the king , and priest , and prophet , and joyns to kings & magistracy now , a ministery less of god , less certain , less true , not infallible ; so as all texts , instances , and examples brought from the old-testament of the kings , princes , and magistrates of israel , compelling to the worship of god , without proving the continuance of the same church politie under the new-testament ; and the like priesthood , and prophets accordingly sent of god to direct them , is all invalid , and of no effect as to such proceedings . . the infinitely abounding spirit of god , which blows when and where it listeth , and ministers in christians according to the gift , and prophesies according to the will of the almighty god ; pouring its self out upon all flesh , giving out the word and making the company great , who publish it , even this almighty , all glorious , infinitely abounding , dispensing , and revealing spirit , is made subject to the laws & ordinances of men , to the pleasures and wills , to the measures and forms of men , to outward ceremonies , as ordination , &c. god must not speak till man give him leave ; not teach , nor preach , but whom man allows , and approves , & ordains . . this making laws for punishing all that conforme not to the doctrine and discipline established , destroyes the true interests of all states and kingdomes , excluding all societies of men , but of one sort and forme , though never so peaceably affected , or obedient as men and subjects , respectively to the state , and civill government thereof , and was never found in any state , or church politie by divine appointment , but in that one nation of the iews , whose politie , as to such a form , god himself peculiarly made , owned and preserved , and the lord iesus himself fulfilled and dissolved . for heresie and schisme , i know ye ought not to tolerate any , but to let them bear their own judgement , which is spirituall admonition , church-censure , rejection , excommunication ; which if effectuall , as all true , right , spirituall censures have been and are , is that just proportionable judgment for such gospel-sins , if not effectuall ; then the insuffiency , weakness , unprofitableness of such as assume such church-power , and censures , will appear before ye . and as to that point of the present ordination , which some have so pressed upon ye , distinguishing to ye , that their ordination was from the bishops , as ministers , not as bishops . right honourable , consider , that distinction cannot be , for there was no such thing as ministers in the church of rome , or of england as to this successively pretended ordination ; but priests , and bishops , or episcopacy , and priesthood : and surely if episcopacy doth not , yet priesthood doth altogether evacuate the essence of ministery now under the new-testament as by such ordination : and how much more rationall are their arguments , who hold their ministry lawfull , from the lawfulness of episcopacy ; then those , who deny episcopacy , &c. and yet have no ordination but from them . for this christian-liberty , it is such as preserves not only the outward peace of christians who enjoy it , but the peace and prosperity of kingdomes , and magistrates , who establish it ; and the life , glory , and happiness , destruction , and death of kingdomes is wrapped in the christians life or death : they are the parts and members of christ , the apple of his eye , his jewels , his anointed , his prophets , his children . as therefore ye look to be prospered by this spirit of god ; as ye look for wisdom from this spirit of god to govern this state ; as ye look for comfort from this spirit of god in all your distresses ; as ye look for gifts from this spirit of god in all the administrations ; as ye look for the sweet spirituall breathings and refreshment from this spirit of god in all the severall changes of this creation : love , preserve , indulge this spirit ; quench not , oppose not , oppress not this spirit : confine it not to one outward form or fellowship of men , which are not that catholick church , that apostleship of infallibility ; and they that are spirituall , live in that spirit & truth , which makes them free indeed , and it is below that spirit of god , to petition liberty of conscience in spirituals , from any men or magistrates in the world ; because god will make ierusalem a cup of trembling to all nations , and a stone of astonishment ; and the spirituall christians will rather hold forth such things , to bear witness to the truth , and to desire all to forbear persecution , as much for their own sakes who persecute , as for theirs who are persecuted . and for that just power of magistracy , i acknowledge it a power ordained of god , for administration of iustice and righteousness in the societies of men , and nations ; a minister of god for good , a terrour to evill works ; and that we are to be subjest to every ordinance of man , for the lords sake ; and for this cause we pay tribute to whom tribute ; honour to whom honour : and all societies of christians by no pretence of religion , or liberty for the worship of god , are to resist or disturb the civill administration of this power : but as to that consideration ; all christians are to suffer according to the will of god , ( all lawfull ways for preservation of states and kingdomes still excepted ) and all such magistracy are to preserve their respective states , by all wholesome , lawfull , cautionary lawes and ordinances in peace ; so as while liberty or indulgency , as to the tender consciences in religion is spoken on , yet no less security of the state , no diminution to the just power of magistracy ; no less preservation of the peace of the kingdom is desired by those that are truly spirituall . and though many suffer under the name of hereticks and schismaticks before ye , for not conforming to the present doctrine and discipline established ; right honourable , consider , whether this doth not call in question all the very present doctrine and discipline so established ; for by this very thing of judging all inconformity to the present worship and form of things to be heresie ; by the same , all this present form of worship and confession of faith is judged heresie and schism , to the late former government , and doctrine established in the church of england : this present synod of men being no more that visible catholike church , and infallible apostleship , then the former were , so as the changing the former articles of the church of england into a new confession of faith , the episcopacy into presbytery ; and so altering both the fundamentals in religion and the discipline , is equally new light and heresie , as to the former doctrine and discipline : ( and if it be objected ) but this present synod , are men of more light and piety then the former , and so they establish more truth , and bring in more reformation ; if so , why is there not more love , more peaceableness , more self-deniall , more power of godliness , then there was in the suffering bishops , and the preaching lay-martyrs then ; who loved christ in himself , and in one another . and now ( noble senators ) since very worthy things have been formerly done by ye unto this nation ; let not your sun set in a cloud , nor your light shine upon those that have loved you as the moon once upon the water , making it of the colour of blood ▪ are ye not come to the kingdome in peace ? are not the gleanings of ephraim in the vintage ? did not david say , shall any man be put to death this day in israel ? the lord enlighten ye ( if it be his will ) more and more , in the knowledge of iesus christ , and of the love of god , and of all who have any thing of god in them , and let you see those things which concerne your peace in this your day . your honours humble servant , john saltmarsh . to all true christians . friends , the only scope of this book , is to minde ye of an higher excellency , than meer created things can afford ye , of the truth as it is in jesus , or in spirit . and of that unity of spirit which christians should live in , under their severall forms and attainments , and i have not held forth any discovery of truth , or of any higher dispensation , so as to darken too much other dispensations in which christians live , or to lessen and undervalue their attainments , but only to be faithfull in the power of god to his discoveries in my own spirit . i desire we may all bear one anothers burdens , and consider , that god is in all his severall dispensations , and measures , and christians are not to hasten out of any till the lord himself say , come up hither ; and the stronger are to bear the infirmities of the weak . i am not against the law , nor repentance , nor duties , nor ordinances , as some would say : so as all these flow from their right principle , to their right end . i am not against the setling of church-government prudentially , as now , so as all of another way be not persecuted . because i know god hath his people under severall attainments and measures , and is to his people in all these , in his meer grace and love , as formerly to the bishops and thousands of weak christians in queen elizabeths , and queen maries dayes of martyrdom , in their forms . i am only against any form , as it becomes an engine of persecution to all christians differing from it . i am not against the sitting of an assembly or synod at westminster , that are so perswaded , because , that is but to allow such liberty to others consciences , as we desire our selves ; and surely if they would propound such things only as they have received , or they are in conscience perswaded of to all the kingdom ; and so leave it to the spirit of god and their ministery to perswade and convince all others , and not desire power from others to compell ; this were but to minister as they had received . i have stated some things , and truths , as they are held in those very grounds ; the spirit of god in the reader may judge truth without any determination of man . i have spoken concerning the libertyof some that are spirituall in outward things of worship and disciplinewithout sin , yet of no other , but as the wisdom of god shall direct to edification , and with care of offence , and scriptures allow : to the weak i became as weak ; to them that were under the law , as under the law ; to them that were without law , as without law , though not without law to god ▪ now in this scripture , liberty to things of former institution by god and of no such institution , 〈◊〉 discovered ; those words , under the law , contain liberty to things once instituted , and those words , without law , to things no●instituted , and therefore the apostlesaith , we know , an idol is nothing , howbeit , there is not in every man that knowledge ; and again , to the pure all things are pure , and that , that goes into the man , defiles not the man . and yet i know this very truth , as well as that of the grace of god , and all other truths may be turned into wantonness , and licentiousness , and not pure christian liberty . i am for the knowledg of god in the father , son , and spirit , and for true christianity , as it is in life , and spirit , and power of godliness , and for love to all ; but to the sins of all , we are circumcision , which worship god in the spirit , and rejoyce in christ jesus , and have no confidence in the flesh . i have spoken of the true christian under that more grosse form of episcopacy , not approving that form , but in order to higher and more spirituall discoveries ; and this i do , because i finde god in lower as well as higher , in purer as well as more corrupt administrations ; and in tenderness and respect to many thousands in this kingdom , and many other kingdomes , who are not yet out of this form , and yet god may be in them , as in germany , sweadland , denmark , in england formerly and of late , god having his more spirituall times for them , as well as others . i have spoken of things here sometimes very briefly , because i finde less of man in writing the substance and truth of things , so far as revealed in us , then in tedious discourses and paraphrases , which are many times rather the works of reason , and wit , and art , then of the spirit of god ; and i have writ not in that common method of men , because i received it not accordingly . i finde two things which make some outward ordinances so exceedingly , and in divine right stood for : the one is , an opinion , that there is a very modell in the letter of scriptures to be discovered ; which is to reduce christians to bondage again , and to a form without those very gifts , which is not to be found in the word . the other opinion is , that the setting up such a form , is an immediate way of fixing god , and his spirit upon it , which indeed is a finer kinde of idolatry , to conceive that god enters into outward things , and conveighs his all glorious , and almighty spirit by them , when as they are only signs , figures , and images of more spirituall things enjoyed , or to be enjoyed ; and that of gods appearance and conveyance of himselfe in outward things , according to this opinion , is such as the papists hold , as to images , & to things conferring grace ex opere operato , and all idolaters accordingly , conceiving that god immediatly informs , & glorifies , and spiritualizes those formes , and figures to the beholders ; as the israelites when the calf was made , cryed , these are they gods o israel . i know ordinances used in their true nature , and as things that are the parables , figures , and types of spirituall things , are not to be rejected , but many christians do sweetly partake of them in this their state of weakness and bondage , wherein god makes heavenly things appear by earthly , that men , as thomas , may see and believe , though blessed are they that have not seen , and yet do believe . all i have now to say to ye , is this : something of a mysterie of god , and something of a mysterie of satan . that of god is this , that the lord doth in much wisdome suffer the weaknesses of some spirituall men to come forth : and by this , he carries spirituall things in more mystery , and manages the glory of his spirit through wayes and things which are an offence , and scandall before the world ; by which some stumble and fall , and are broken , christ was set up for the falling as well as rising of many in israel . that of satan is this , to observe how he fortifies corrupt nature against the spirit of god ; which spirit he knowes can only destroy his kingdome , and reveal the kingdom of god ; and therefore counterfeits the spirit by false revelations and appearances ; transforming himself into an angell of light , and then casting all this as a scandall , upon the pure spirit of god by reproaches , viz. of praying by the spirit , and preaching by the spirit , and new revelations , and new light , thus making the world blaspheme , and the weaker saints afraid of the glory of the spirit , lest it prove a delusion . the table . the two creations , or natures of flesh and spirit . pag. . the true church . . antichrist within us . . the doctrine of baptisms . . the baptisme of sufferings . . the baptisme of water , or of john . . the baptisme of the holy ghost , or gifts . the baptisme of christ . the diverse ministery , with the ministery of christ in his saints . the passage from lower ministrations to higher . . the baptists . . the spirit and life of outward ordinances . . the christian under prelacy , presbyterie , baptisme , independency , &c. . the christian in truth . . the witnesses in sackcloth , what . . magistracy a power ordained of god . . the discerning of spirits . . principles of war and peace . . in order to peace , and suffering , and love : . the will of god . . . god changing dispensations . . . the law of nature and grace . . . the gospel method of victory . . . how resistings in some , are of the flesh , and of the law of nature in others . . . the advantage christians have of bondage . . . upon what account the purest and freest outward liberty is . . . a word concerning heresie and schisme . . heresie . . schisme . . . truth . . the mysterie of true christian liberty from god , not from man , or the power of man . . a discovery of the highest attainments of the protestants generally in the mysterie of salvation . . of faith . . a further discovery as to free-grace . . a discoverie as to the generall point , or christ dying for all . . the last discovery , and as some say , the highest and most glorious , concerning the whole mysterie of god to men , and this creation . . an additionall concerning antichrist and the mysterie of iniquity . . the severall attainments of the common protestant . . the generall redemptionist . . the free gratian . . a discovery of prayer . . a discovery of the law . . a discovery of duties and works . . a discovery of outward ordinances . . a discovery of the jewes , and their conversion . . all false worships and wayes practised in conscience , or in liberty , will be destroyed in christs day . . a discovery of christ in us . . the fiery tryall . . god in heaven , or in a place of distance , as to our infirmity . . the spirituall sabbath . . the gospel as in its own glory , and as in the scriptures of the old and new testament . . assurance of salvation . . the knowledge of god according to the various dispensations of himself . . a farther discovery of the mystery of salvation in the gospel-administration , and its own glory . . the seekers attainment , with a discovery of a more spiritual way . . the grounds both against liberty of conscience , and for it , clearly stated , for all to judge . . the grounds for liberty of conscience , which are strongest & are all commonly known . . a mystery , or a christian following the appearances of god through all created things ▪ a post-script to mr. gattaker . ▪ a pretended heresie . ▪ a short epistle to m. knollys ▪ ▪ faults escaped in printing . page for circumcised with him in baptism , reade circumcised with him in circumcision , buried with him in baptism . page for to the restored , reade to be restored . page these words [ the church of laodicea ] is to be printed in the same line with naked . p. for which the , reade which in the . p. ● for and in things , reade as in things . p. the words and full are to be left out . p. f. in the crucifying , r. not in the crucifying . p. f. out , r. but ▪ p. f. or , r. are p. f. hath been , r. which hath been . p. f. go , r. so . and for probable , r. parable . p. f. with , r. which . p. f knowledge god , r. of the knowledge of god , p. f. are , r. ●p . line . f. increated , r. in created . p. f. this , r. and this . reader , what other faults there are in the printing , which i hope are few or none , thou art desired to excuse them , by reason of the authors absence . the two creations or two natvres of flesh & spirit . these two creations are two distinct natures , from whence all things of flesh and spirit come forth ; the two adams are the two seeds , roots , or principles of these two natures or creations , the old and new ; so as in the knowledge of these two there opens a prospect both of heaven and earth , of the first man , and the second , who are the scean or womb of al things carnal and spiritual , and into whom are gathered up all the mystery of christ and antichrist , and from whence the mystery of both are brought forth before those that are spiritual , the spiritual man judgeth all things . the first adam is the root of all fleshly creation and excellency ; the glory of the first creation is gathered up into him , as the light into the body of the sun , the life of angels , or spirits , of sense or beasts , of nature or vegetation , is all in him : so as man is all created excellency in the mapp , or abridgement ; and god , making his tabernacle with man , dwels at the same time with all his creation ; man being the glorious and bright summ or whole of the creation , was a figure and type of the son of god jesus christ : and therefore he was said to be made after his own image , which image was iesus christ , called by the apostle the image of the invisible god , the brightness of his glory , and express image of his person . and while man was thus in the image of god , and stood and lived in commmunion with god , walking in that paradise , or that glory of his first creation in obedience to god , and participation of god , he was the image of all , or any created excellency , as it was , or is , or shal be in order to a more excellent life , to a life out of it self , in him , who is the fountain of life . and while man was in this communion and dependency to god , as he was made in his image , or as he was the likenesse , and similitude of god , he was the figure and image of iesus christ in his new creation , or whole body or saints , who know no other life , than in god , whose springs are all in him ; the lord god being their everlasting light , and their god their glory . while they , like the golden candlestick in zachary , are fed with the golden oyl that is continually flowing and issuing through the golden pipes . the excellency of this first creation is but earthly , or fleshly in the spirits account , and as it stands in distinction to the second creation , or new man , or lord from heaven ; so as the circuit or furthest attainment of man in this creation is but to things of this creation , from things of rational and angelical glory , to things of lowest , and most earthly life or excellency , of which solomon was an image : as his heart was large like the sand on the sea-shore , and as he was wise from the cedar in lebanon to the wormwood in the wall ; from the highest to the lowest part of this creation , comprehending all from the top of this creation to the bottom ; and seeing the face of god in this , more darkly , as in a glass , the invisible things of him , being clearly seen and understood by the things that are made even his eternal power and godhead . now all this excellency and glory of the first man did leave god , being tempted of the woman , and the serpent , which were a figure of fleshly wisdom without god , and of the weaknesse of this creation in its own nature , as it was drawn away and enticed from its life in god , and communion with god , to live in its self , or own life , and to be to its self what god should have been , wisdom , and life , and righteousnesse , power and strength , and preservation , and all things . and as it left god , life , and communion in him , was a figure , or image of this creation , departing from god , and living out of god ; and now , according to this independent subsistence or life from god , it apostates and degenerates into that nature which is called the seed of the serpent , the old man , the mystery of iniquity , which appeared all along in the cursed figures or types of cain , of esau , of ishmael , of the children of the bond-woman , of iudas , of antichrist , of the whore of babylon ; so as all the knowledge of sin , of all fleshly abominations , whether more spiritual , or carnal , are discovered in the knowledge of this first man thus discovered as he lives not in god , nor in communion with god , and lives a life distinct from the life in god , and all his actings and workings are from his own life , his life of this creation , and to himself , not from god , nor to god . the second adam or jesus christ is that quickning spirit , or lord from heaven , and is the root of all the second or new creation , which is created according to god in righteousnesse , and true holinesse , which righteousnesse is called the righteousnesse of god and true holinesse , which is an holinesse more glorious then the holinesse of the first creation , an holiness which is of god , not of man , and therefore true holinesse , or holiness in truth . this jesus or second adamas he is spirit is called theimage of the invisible god , the brightnesse of his glory , andexpresse image of his person ; is the life manifested , the word of god , he that is alive for evermore , the alpha and omega , the beginning and theending ; this is he who is the wisdom , mind , or understandingof god , and was in god , and is the immanuel , or godwith us , or god making histabernacle with men . this jesus christ is that glory of god in which the father is revealed , and so none knows the father but the son , and he to whom the son wil reveal him . this is he who being in the bosome of god declares him to the sons of men , and so rejoyces in the habitable parts of the earth . this jesus christ is therevelation of god , even thefather ; this is the glasse orchrystal of god , in whom we with open face behold , as in a glasse , the glory of the lord , and are changed from glory toglory . the sons of men taken into this glory of the son of god , are that new or second creation , that new ierusalem , which came down from god , the city of the living god , the spirits of just men made perfect , the new creature , the heavenly men ; as is the lord from heaven , so are they that are heavenly ; the spirituall men of him who is the quickning spirit ; so as jesus christ is made unto us the wisdom , power , righteousnesse , sanctification , and redemption of god . this iesus christ is the root , seed , principle , or original of all this new and heavenly life , glory , and spirit to the sons of men , wherein they enter within the vail or flesh , which is the first creation , beyond which is this glory , and light ; the vail of this first temple or creation being rent by him who crucified all flesh through the eternal spirit , and entered into his glory , and is now passed into the holiest through whom we have access to god , even the father , through the blood of the everlasting covenant ; which blood was the first creation and excellency crucified to the very life and blood of it ; this was the seal or mark of the new testament in his blood . this son of god is he who came to restore the first creation from its enmity to god , and so in that ministry of his flesh became the word of reconciliation , by which the world was reconciled unto him ; and in this creation wherein man had sinned and departed from god , living in his own life , the son of god was manifested in this creation to condemn sin in the flesh , and to take away sin , and to fulfil the righteousnesse of the law in the flesh of this first creation , the law being weak through the flesh ; and thus he was made sin for us who knew no sin , that we might be made the righteousnesse of god in him ; not only righteousnesse according to the law , christ being the end of the law ( for righteousnesse ) to every one that beleeveth ; but the righteousness of god , a righteousness of more glory and excellency . the son of god did not only fulfil this , bringing home this first creation , or man to god , according to his first excellency and communion with god ; but in this appearance in the flesh he was a figure of god whose design is to make his saints his temple , his tabernacle , his body , his new creation , his new creatures , his habitation or house , and god thus manifested in flesh was a figure of that mystery of godlinesse in us , or god becoming an immanuel , or god with us . and in his crucifying all this first glory in which hee appeared , revealed that old design of god , that mystery hid from ages , and now made manifest to the saints ; nayling all the flesh of his saints to the same crosse , and being lifted up draws all men unto him , which is the mystery of the gospel , or christ crucified ; all the life or excellency of this first creation , being crucified in the saints as in christ , whereby they enter into their glory as he did into his , and are in the same glory of god made one , as he and the father are one . this is that fellowship of christs death , sufferings , and resurrection , spoken of by paul , into which the christian is received . and now all things of this new or second creation , as they are spiritual and heavenly , are only in and through the same spirit , and discerned in the same spirit . and the whole christ , or son of god , is head and body , he and his , who shal enjoy and live with god in one spirit , when god shal be all in all , and the fulnesse of the stature of christ grown up to be the body of him who filleth al in al . and jesus christ in this consideration of the whole man , nature , or body in which god is revealed , is the beginning of the creation of god , the first born of every creature , in whom all things subsist . the true church . that is the church or body of christ which is baptized by one spirit into oneness and unity of spirit , a unity or incorporation with christ , being made perfect in one ; even one , as thou father art in me and i in thee . this body is that wherein all the members live , and arequickned in one and the samespirit with christ , and in this unity if one member suffer , all the members suffer with it . all the members of this body have the same care one of another . this body is spiritual , and al the members of it spiritual ; because christ is the head of it , and he is a quickning spirit , and the lord that spirit . that is the true church , which is the temple of god , where god dwels : ye are the temples of the holy ghost , jesus christ is the chief corner stone of this temple , elect and precious ; this is the temple which the angel measures with a golden reed and the altar thereof , or the eternal spirit , upon which all the first creation is offered in the saints as it was offered in christ , who through the eternall spirit offered himself , leaving out the outward court , or the flesh and first creation , and all outward administrations , which are given to the gentiles to tread down . the tabernacle and temple were figures of this wherein god and the glory of god appeared ; and all gatherings , communions , or fellowships called churches in the gospel , were clearer types of this . this is the church which is the pillar and ground of truth , the generall assembly and church of the first born , which are written in heaven . this is the church to which jesus christ is all , and in all , filling all , the apostle to thischurch , the prophet , pastor , and teacher , preaching to it , prophesying in it , feeding it , and watching over it , and teachingit , so as all are taught ofgod . this is the church against which the gates of hel cannot prevail , having iesus christits rock and foundation . this is the church to which all the promises of spirit , life , and glory are made to the beleevers and members that are in this fellowship and of this church . and into this church all are admitted through the spirit of christ , and all are discerned members in the same spirit , and tryed by the spirit . and this church of christ being thus baptized by spirit into one body , is not to be divided by any outward things which are of this creation , which are visible , outward , and perishing ; or by any fellowship and ordinances below the glory of the spirit , which are part of the first tabernacle ; nor are the members of this spiritual church to be divided by any schism or division , procured or effected by any principle less , or less excellent then the spirit of god . and therefore whatsoever fellowship in pretence of church-notion , or baptismnotion , or presbyterial-notion , shal cast it self into any model of the letter , which allows not communion with other beleevers in spirit , in whom the power of the spirit , and of christ cannot be denyed , but to be visible and apparent , though not in the practice of some particular ordinance ; such fellowship wil in the day of the lord iesus or clearer revelation of christ , see how they have offended many little ones , whom in these outward things they ought to have pleased to edification , the law of love , and spirit or life being more royal and excellent , then any worldly rudiment whatsoever . the true personal raign of christ as it is spiritual . the lord jesus is entered into his glory , having crucified flesh , and sits at the right hand of god , or in the choycest glory of the father , where he is the lord that spirit , and the lord of glory . the lord iesus must reign til he hath put all his enemies under his feet : he fils all administrations of dominion , iudgement , power , and magistracy , in the world , which is part of his kingdom here , all judgement and power in heaven and earth being committed unto him ; yet this is not his spiritual reign , though administred by him who is in spirit . the lord jesus hath a kingdom inward and spiritual , the kingdom of god is within you , the kingdom of god is righteousness , peace , and joy , the kingdom of god is in power . the lord jesus denyed his kingdom to be of this world , or to come with observation , as lo here , or lo there , as the glory of the world , and the kingdoms of the world is in its appearance . the lord jesus his coming is as lightning from east to west filling heaven ; lightning is a glory without figure , so shal christs coming and revelation in spirit be ; for as the lightning lighteth from one end of heaven to the other , so shal the coming of the son of man be . the lord jesus his coming is in spirit and glory , in revelation in his saints ; he shal come to be glorified in his saints , and admired in all them that beleeve . the lord jesus reigns already , all things are put in subjection under him , death , and hel , and sin , and antichrist , and the wicked ; only we see not all yet put under him . jesus christ reigns inspirit , only his reign appears not yet , now are we the sons of god , but it doth not appear what we shal be ; but when he shal appear , we shal be like him . all the prophesies , and promises of glory , and a kingdome of antichrist to be destroyed , of the great battels , of the thrones , of the new ierusalem , of him on the white horse , the lord of lords , and king of kings are most glorious in spirit , and most suitable to christ in the glory of his father , and for any other figure of christs reign or kingdom , in any fleshly glory , political or monarchical kingdom , according to any pattern upon earth ; these conceptions or notions are occasioned by the allegories , and allusions , and parables the spirit speaks ; which they that are weak and carnal , as some disciples and pharisees were , take more in the letter then in the spirit . antichrist within us . that antichristian mystery which seems to be working in so many figures , and shapes without in the world , and makes up the truth of those scriptures of the beast , and the whore , and the false prophet , &c. flows only from the antichrist within us , or the mystery of iniquity which lies in the flesh , or old man , or man of sin , the son of perdition , as in the root , seed , or principle ; and in us you may finde all the delusions and deceivableness of unrighteousness , with all the severall figures it appears in , in the revelation , and epistle to the thessalonians , and the spirit of that naturall man in us acts all that wickedness in us , which in the world comes forth onely in images more visible , and fleshly : and to the destruction of this antichrist we should look , and lay the axe to the root of the tree , carnall wisdome ; self-righteousness , high imaginations fleshly apprehensions of god and christ , changing the truth of god into a lye , with all the false testimonies of our own spirits for the spirit of god , the counterfeit sealings and assurances of our carnall hearts , the deceiveableness of carnall reason , with all other actings of the flesh . the doctrine of baptisms . the doctrine of baptisms is such a doctrine as cleerly and spiritually understood , and opened , will establish the spirits of many christians , who are much in the dark in these , not distinguishing nor discerning the baptisms as they are in their own nature , and in spirit , or as the truth is in jesus . the baptism of sufferings . the baptism of sufferings is that passion ▪ crucifying and death , which the body or flesh of christ was to be baptized or washed in ; can ye be baptized with the baptism that i am baptized with ? the baptism of sufferings is that , in which the lord jesus was to be perfected according to the flesh ; it behooved him to make the captain of our salvation perfect through sufferings . the baptism of sufferings is that jordan ; that stream or flood of passions which all the spirituall israelites were to pass through ; this was that river of brimstone , which is kindled from the breath of the lord jesus , himself , through the flowings of which he was able to conduct all his , and land them safely upon the shore or land of promise , or on the other side jordan ; i have a baptism to be baptized with , and how am i straitned till it be accomplished ! this baptism of sufferings is that , in which all the whole flesh of christ is to be baptized , all which flesh is not that onely which christ appeared in , but that of his body or members , with the baptism that i am baptized with , shall ye be baptized , that i may fill up that which is behind of the afflictions of christ in my flesh , for his bodies sake , which is the church . the baptism of water or of john . the baptism of water , is johns ministry unto christ ; i indeed baptize yee with water unto repentance ; the baptism of water was a legall washing , and therefore reckoned amongst things that are legall , the first tabernacle stood in meats and drinks , and divers washings and carnall ordinances , which divers washings are called baptisms in the greek . the baptism of water was therefore in its ministry administred by iohn , who was a prophet nearer the more cleer revelation of jesus christ then the rest , for a greater prophet then iohn hath not risen , and therefore this ministration was administred by him who was a prophet , or one rather upon the account of the law , then the gospel , for he that was least in the kingdome of god is greater then he . the baptism of water was not given in christs ministery to his disciples or apostles , who , when he sent them out to preach first to the iews , gave them not one word to baptize ; the lord iesus was baptized by iohn the minister of water to fulfill righteousness for his , the righteousness of washing which was legall as circumcision , therefore we are said to be circumcised with him in baptism ; the baptism of water was performed by the disciples , and apostles of christ in the name of the lord iesus , as all other legall ordinances were , for circumcision and all was to christ , who was the end of the law ; but iesus christ himself never baptized any , never was an administrator of it in his own person , he baptized none but his disciples , so as his disciples baptized none , as his onely ministration , but as from iohn , and as in his ministration unto the lord iesus , and as a ministration which was begun by one who was so eminent a prophet , and so acceptable to disciples that were weak and legall . the baptism of water was more used by those apostles or disciples , which were jewish , and to the jews as peter who had the apostle-ship of circumcision , and so did judaize more ; then by the apostle who was less a iew , and had not seen christ in the flesh but in the spirit , and was an apostle to the uncircumcision , and professed he was not sent to baptize , but to preach the gospel . this baptism of water was called a baptism of repentance , and of manifestation to israel , because that comming of christ in the flesh was the first opening of the mystery of christ in flesh , to those who were under sin and bondage , as the iews and the gentiles were . the baptism of the holy ghost , or gifts . the baptism of the holy ghost or gifts , is that baptism which is said to be more properly christs ministration , he shall baptize yee with the holy ghost and with fire . the baptism of the holy ghost or gifts , was that baptism which the lord jesus promised his disciples to fulfill upon them , and upon their ministration , go teach and baptize all nations , in the name of the father , and of the son , and of the holy ghost ; and lo i am with you , &c. or , i disciple those nations , and baptize them with the holy ghost in your ministration ; for we all know that apostles and disciples could not disciple or baptize any : who is paul or who is apollos ? and this ministration of the holy ghost , or gifts was to last that age , for so is the greek , not for ever and ever , or to the end of the world , as is commonly read , but to the age , or during the time , or for the fulfilling of that ministration . the baptism of gifts or the holy ghost was administred from christ , in the disciples ministration , be baptized and ye shall receive the gifts of the holy ghost ; for the promise is to you and to your children , &c. which promise is that of gifts or the holy ghost , which was that thing promised by iohn upon christs ministery , he shall baptize with the holy ghost ; and was promised by jesus christ himself , ye shall be baptized with the holy ghost , &c. and paul laid his hands on them and they received the holy ghost ; and the holy ghost fell on them , this was a promise in the prophets too . the baptism of the holy ghost or gifts and fire was in figure : gifts held forth the flowing of a more spirituall nature , or of the spirit upon those who were true spirituall disciples ; and fire was a sign or figure of the power of the spirit , in the spirituall disciples , burning up and destroying flesh , and the body of sin in them , even this first creation , upon which it fell , for it sate upon each of them in fire , signifying , by its resting upon their flesh , what part was designed to loss and purification , the fire shall try every mans work of what sort it is , if any mans work be burnt he shall suffer loss , but he himself shal be saved , yet so as by fire . the baptism of christ . the baptism of christ which is his own proper and spirituall and onely ministration , is that , by which all true christians are baptized into fellowship with him , and oneness with him ; and so becomes wholly washed in the new creature , or new man , or baptized into the very name of the father , son , and holy ghost , of which that baptism administred in gifts , or the holy ghost by the apostles , more visibly was a sign . the baptism of christ , who is the lord that spirit , the image of the invisible god the quickning spirit , is that one baptism spoken on in ephes. . one lord , one faith , one baptism , for jesus christ administring in himself , and his own spirituall nature , can onely make us thus one with himself , and with his own body . the baptism of christ thus administred in his own spirituall nature upon his , is that very baptism by which we are in the fellowship of his sufferings and of his death : as many as are baptized into christ , are baptized into his death , and as many as are baptized into christ have put on christ , so as this baptism by which we are all baptized into christ , and put on christ and his death , is spirituall ; for christ can not be truely put on , nor any thing of his , his sufferings , death , or resurrection , but in spirit and truth , whereby we are truely crucified and dead with him , to our selves and the world ▪ and alive with him in one spirit ; the same spirit that raised up iesus christ , shall also quicken our mortall bodies . the baptism of jesus christ is that whereby we are baptized into his body ; now his body is a spirituall one , and fashioning like his glorious one , by one spirit we are all baptized into one body . the baptism of christ is that whereby we are compleat in him , now we are compleat in him , onely by being one with him in spirit , and nature , he being made unto us righteousness and sanctification , &c. and thus we are said to be circumcised with the circumcision made without hands , and buried with him in baptism , wherein also we are risen with him through faith , or spirit ; so as we are baptized in him as we are circumcised in him , that is , we are all in him , and as the circumcision is without hands , so is the baptism , it being the apostles whole business in this chapter , to take us and the colossians up higher then rudiments , which perish with using . the baptism of christ is that true spirituall washing and clensing wherein all his are baptized , not the putting away the filth of the flesh , but the answer of a good conscience towards god by the resurrection of iesus christ , and this is the baptism which is said in this place to save us , as noahs ark did those eight persons in figure , therefore saith the apostle , the like figure whereunto baptism doth now save us . the divers ministery , with the ministery of christ in his saints . under the law there was a priest-hood , the administration of the law and sacrifices being gathered up into one tribe , that of levi ; none was to take this office , but he that was called of god as was aaron . under the law there were prophets , as moses , samuel , elijah , isaiah , ezekiel , &c. the interpretation of the law , and the more spirituall revelation of the will of god , were administred by the prophets , or some few to whom the word of the lord came . both priests and prophets were types and figures of jesus christ to come , the the great high priest and prophet of his people as well as in ministery to the people . in the more cleer revelation of the gospell , the administration of christ was committed to a few , or certain disciples in distinction of gifts and office ; twelve of whom were called apostles , and seventy disciples . when jesus christ went out of flesh into spirit , or ascended , he confirmed and setled this ministration , by powring out gifts of spirit , for the more glorious and visible quickning , and spiritualizing this ministration ; he ascended up on high and gave gifts unto men , he gave some apostles , some evangelists , some prophets , some pastors , some teachers for the work of the ministery , &c. during the ministration of iesus christ in the church in this distinction , and diversity of gifts , there were such as were spiritually & visibly gifted accordingly , so as the apostles and evangelists , and prophets , and pastors , were known to be such , both by the saints or people of god , to whom they did , according to their gifts administer , and to themselves , they administring in the knowledge of such gifts of spirit as were in them . during this ministration of iesus christ by apostles , evangelists , prophets , pastors , &c. the disciples that were not in the distinction or number of such , but were onely called disciples , yet did preach and administer as they had received . antichrist , or the mystery of iniquity , came in upon this ministration by gifts and ordinances , and the glory of the spirit and power of gifts went off from the visible church , as the glory of god from the temple to the threshold til it was wholy departed ; this was the falling away prophesied on by paul , and by iohn in his epistles , and in the revelation , in the vision of the churches of asia , and of the beast , and false prophet . all things in the visible churches of the nations were , and are , in the absence of the spirit and of gifts , administred by arts and sciences , & grammatical knowledge of tongues and languages , and according to some spiritual measure received in some , to whom these things are in some degree sanctified and spiritualized . all knowledge and understanding of the original , all interpretation of scriptures is according to the outward and inward administration of both , through arts , sciences , and tongues acquired , and through such a measure of spirituall understanding as each have received . there is no restauration of these gifts of spirit , which were in the first ministration of the church , as of apostles , evangelists , prophets , pastors , teachers , according to the first institution , that is , so as the gifts of all these offices are cleerly to be seen and discerned in spirit , to be the very unction and gift either of prophet , or pastor , or teacher , as in the first ministration , which will more cleerly appear in singling that pure gift of spirit , that is in each , from the habits of arts and sciences , and languages acquired ; and from that spirituall understanding which is in all the saints , according to that work of the spirit , or regenerate part in them , which is one and the same for nature and substance of regeneration with all , so as no super-added , or proper , or distinguishing gifts appear upon any other account , but either a naturall or artificiall , or purely spirituall account ; not upon any account of distinction of gifts and office as at first , when the spirit was poured out , and this will appear yet more in comparing times and persons , and gifts ; our times with the first , our pastors even of all churches with the first , and the gifts of al now with the gifts then : then the spirit of god was poured out in gifts , and the disciples were taught of god , and prophesied and preached from the meer gift , and spirit received ; but now prophets and pastors are taught from another account , viz. upon a more artificial and industrious and humane account , and their regenerate nature ; then they ministred and spake as the oracles of god , then they spake as the spirit onely gave them utterance . the ministery that is raised up to destroy antichrist , or the man of sin , which prevailed against the first ministry and gifts , is to be more glorious , and powerful , and mighty , as the ministry of gifts was more excellent then that of the law ; and so destroyed that power of apostacy that had prevailed upon the priesthood and law then ; so the ministry that is to destroy that mystery of iniquity , which prevailed upon the gospel ministry of gifts , must be more excellent and glorious and powerful then that , and this is jesus christ himself called the prophet whom we are to hear ; and that god of whom we shal all be taught ; ye shal be all taught of god ; and he that shal destroy antichrist by the brightness of his coming , and that angel with the everlasting gospel , prophesied on by john , preaching and enlightning the earth with his glory ; this is the day of iesus christ , whose coming is prepared as the morning . the ministry of iesus christ , this angel of the covenant , is through his people who are his angel , or the angel and messenger to him , as he is the angel to god or messenger , or he that was sent of god ; and this ministry is a ministry of iesus christ in all his saints or people , according to his administration of light , and glory , and truth in them , shining in them to the revelation of truth and the gospel ; this ministry exceeds the priesthood of the law , which was but in one tribe , and one sort of men , and was but a ministry of christ to come in the flesh ; this ministry is of iesus christ the prophet in the whole body of his saints , come in the flesh , and perfected in spirit , and entred into glory . this ministry of iesus christ the great prophet in all his saints or people or body , is a ministry exceeding the ministry of the gospel in gifts of miracles , and other gifts ; for that was in some , this in all , that of men more immediately , this of iesus christ more immediately , that of some gifts , which though excellent in their nature and operations of the same spirit ; yet these might be in such as were not spiritual but carnal , but the pure ministry of iesus christ in his saints , in himself , as he is the quickning spirit and lord from heaven , is in none , but such as are of his body and in one spirit with him . the present ministry of men amongst all the churches at this day according to any appearance of the spirit of god in them , though running through the channel of arts , sciences , and languages acquired by natural power and industry , is such a ministry , as we may hear and receive or partake of any thing of god or christ there , that we find in their administration , though this be not that pure ministry of christ in spirit , as we find the apostles and disciples of christ in the jewish worship in the synagogues , and temple under the apostacy and corruption . and this principle of bodily and local separation i find is both legal , and iewish , and literal ; and is suckt in by the saints from the first gospel-discoveries and from the law , and mosaical principles of separation , and when the spirit of god is more in them , they shal see it , and hath bin , as i clearly find , no little hinderance , and is at this day , to the power of the gospel , and iesus christ in spirit , and the body of christ in the unity of the spirit ; and since our controversies in these outward things and church-ways , &c. have increased the law of love and spirit , and power of godliness hath much abated ; while form and meer letter , and something of outward order have taken up the place . and though this may be an offence to such , as paul saith , who make conscience of the idol : yet we know , saith he , an idol is nothing , nor an idol temple ; but when they shal see the christian as he is in spirit , and the new creation , and no other thing part of him but what is glory , spirit , and life , and that all the law of outward order and form is only a supplement to the absence of the spirit of god , and to order their outward man amongst men to their fellow saints and the world , while the law of the spirit of life is not in them shining , and conforming them in spirit and love to the image of christ : and for my part i am far from denying any gospel form , or way which appears to be the practice of the saints then , because i conceive that saints see gathering and practising are yet under such a ministration , and are to walk in it while they are in bondage and weakness . but on the contrary i am far from thinking these administrations to be our glory , and high point of reformation which our brethren of the independent , and baptism , and presbyterian way do , but in all tenderness , love , and yet faithfulness to them , rather a ministration of bondage and weakness to the saints ; because the scriptures make it clear , calling such ministrations our seeing darkly as in a glass , and seeing in part , and that when the more perfect is come then that which is in part shal be done away . the passage from lower ministrations to higher . the administrations in which god hath appeared , and doth appear yet in some proportion , are these : the law or righteousness of the first creation in which god had communion with man , and man with god , yet rather as with a creator , then with a father , or an immanuel , and in the outward court , or first creation , not in the inward or holiest ; paradise it self being but an image of the excellency of this creation . man having fallen through the temptation of the serpent , or fleshly wisdom , and the espousals of the woman , or the weakness of that creation wherein he was made , hath the first law of righteousness presented to him in a new ministration of letter by moses in tables of stone from god , in which the first glory and excellency was ministred to man in his faln and apostated condition . and because the law or first righteousness was weak through the flesh , there was the lowest ministration of angels , viz. by vision , dreams , &c. added , and likewise a ministration of priests , sacrifices , ceremonies , tabernacle , temple , prophets , by which man might have access unto god and speak with him , yet but in the outward court , or flesh , or things of this creation , though he filled these with another glory , a richer and a more excellent discovery of his love in the promised seed . there was another ministration added of war and peace of the nations , enemies in the flesh , and of a promised land , or blessing in the flesh , and the israelites or iews were to pass under this ministration , through all the enmity , oppositions , and battels of the nation to this canaan , all which was accomplished to them in letter , and in that , in figure of a more spiritual enmity , and kingdom , and glory , which is fulfilled in the more gospel-revelation , when the fulness of time came . the next ministration is something clearer then all these , and something brighter then the law , yet not so clear nor ful as that of the fulness of time , which followed it , or of christ in the flesh , and this ministration was that of iohn , then whom a greater prophet did not rise , yet he that was least in the kingdom of god was greater then he , he was a burning and a shining light : the law and the prophets were till iohn , he was the prophet of the highest , and was sent to prepare his way , and to make christ manifest to israel by word and water , and this was only a ministration in order to one more spiritual , was to decrease , as the other did increase : the baptism of the spirit or fire was to lick up this of water , as in that figure of the sacrifice performed by eliiah the prophet , when the fire came down and suckt up all the four barrels of water . the other ministration was the gospel in the flesh of christ , or in gifts and ordinances something more clear and in more discovery , and revelation ; for the flesh of christ in which he taught , and did miracles , and was circumcised and baptized , was a copy or draught of that ministration of gifts and ordinances , which was as perfect as the first creation in its glory and purity , and yet higher and neerer to god , coming forth in more revelation of an immanuel , or god with us . a further ministration was more neerness and participation of god manifested in flesh , or of christ ; and that was in graces or operations and fruits of the spirit , as of faith , repentance , love , self-denial , humiliation , meekness , all which are a sweet spiritual administration , even the light of the glorious gospel of god shining in the face of iesus christ . another ministration respectively to a more excellent glory to come is that by angels in their highest administration , which is the only angelical and seraphical revelation , being something below the spirit , yet higher then reason , or mans highest principle ; and this iohn received all those more excellent discoveries to be fulfilled in their seasons . there is another ministration of more spirit , of love , meekness , self-denial , suffering , overcoming evil with good , and conquering by receiving in the wrath and enmity of the world , and this i take one of the last and glorious truths , respectively to the flesh and the world , into which god wil gather up his people by times and degrees , from all worldly and fleshly interests and ingagements , wherein they shal be carryed up into a more ful enjoyment of god and conformity to christ in his sufferings , death , and resurrrection . the lord jesus walkt first in this truth , he was led as a sheep to the slaughter , when he was reviled , reviled not again , when he suffered he threatned not . the lord jesus revealed this gospel-truth and distinguished it from the law , which law was , an eye for an eye , and a tooth for a tooth . but he saith , resist not evil , but whosoever shalsmite thee on the one cheek turn to him the other also . ye have heard it hath been said thou shalt love thy neighbour , but i say unto ye love your enemies , bless them that curse you , do good to them that despitefully use you and persecute you , that ye may be the children of your heavenly father . the apostle to the romansreveals this ; dearly beloved , avenge not your selves , vengeance is mine , &c. if thine enemy hunger feed him , if he thirst give him drink ; for in so doing thou shalt heap coals of fire upon his head . be not overcome of evil , but overcome evil with good . the lord jesus prophesied of this , blessed are the meek , for they shal inherit the earth ; through their meekness they shal inherit , through their meekness only shal the jealousie and enmity of the nations be allayed concerning them . iohn in his vision of the latter times saw an appearance of this . here is the patience and faith of the saints , of them that have the commandments and the faith of iesus ; to which that of the apostleto the hebrews answers , there remaineth therefore a rest to the people of god , and he that is entred into his rest hath ceased from his works as god did from his . the last , and more ful , andrich ministration , and mostnaked , is that of god by himselfin spirit to the sonnes ofgod , into which iesus christ the fore-runner is entred , andi saw no temple therin , forthe lord god almighty and the lamb are the temple of it . and this ministration is fulfilled then , when christ shal have delivered up the kingdom unto god ; and this is not only done upon the whole body of christ at the last , but is fulfilled in its particular accomplishments , and mystery of spirit here , there being sound these transitions , passages , and resignations , and exchanges of glory in the saint . he that can receive it let him receive it . the more ful and naked ministration of god by himself in spirit , and i saw no temple therein , for the lord god almighty and the lamb are the temple of it . and as god hath appeared in all these former , saving the last , into which jesus christ hath entred , so they remain stil as figures and as so many several signes or planets in this creation and the other , for beleevers to be born in , and to pass thorough in some proportion and measure till christ hath delivered up the kingdom unto god . god hath appeared in all these former administrations to his people , and they have enjoyed him in these degrees , and distances , and approaches ; and they remain stil as figures , and as so many signs and planets in the first creation and the second for christians in some measure and proportion to pass thorough ; so as he that is of any spiritual discerning in these , may be able to comprehend with all saints what is the height , and depth , and bredth , of gods ministration to his people , and to know saints according to the measures they receive , and the ministration they live in with god . i have drawn out these ministrations in their particular orbs , and spheres , and circles , which i could have folded up in three only , of law , gospel , and spirit , or of letter , graces and god , or of the first , second and third heavens ; but i saw god something abounding and variously dispensing , and i followed him in that fulness and variety so far , as he hath lighted my candle . i shal now discourse a little more generally of all these , and of the passage from these , and of god appearing in these , and his going out from these , til he hath scattered all these vails before him , that he and his may see and enjoy each other with open face , where we shal see as we are seen and know as we are known . the christian passes through several ages and dispensations ; as christ was in the world , so is every christian ; he was made under the law , under circumcision , under baptism , and the supper of bread and wine , and then he crucified all that flesh he walkt in under those dispensations , and entred into glory , for thus it behoved christ to suffer and enter into his glory . the jewish church , or dispensation which was according to moses , and the letter in which they were led out in carnal and more fleshly courses , as in the proceeding against the nations by war and fighting , with all their other legal rites and rudiments were a clear figure of the christian under age , or under tutors and governors , and worldly rudiments . the disciples of christ , according to iohns ministery and christs in the flesh were another type or figure for all disciples of their age and ministry , and the spirit of christ works in all the disciples according to such a way , and proportion , and measure , and dispensation , the heir as long as he is a child differing nothing from a servant , though he be lord of all , until the time appointed of the father . and i could not speak unto you as unto spiritual , but as unto carnal , even as unto babes in christ , i have fed you with milk , and not with meat . and the great and excellent design or mind of god in all these things is only to lead out his people , church , or disciples from age to age , from faith to faith , from glory to glory , from letter to letter , from ordinance to ordinance , from flesh to flesh , and so to spirit , and so to more spirit , and at length into all spirit , when the sonne shal deliver up the kindom unto the father , and god shal be all in all ▪ which last transition , or resignation , or resolution of all into the kingdom of god is not , as some think , only when the fulness of times or ages is come , but is transacting and finishing in parts and members of the body of christ , and is not one single act , point , or effusion of glory , but a perfecting and fulfilling it in the several members of jesus christ , till the fulness of the stature of christ be made up , and the church become the fulness of him that filleth all in all . for the day dawns , and the day-star arises in the heart , shining more and more unto a perfect day ; and he who is the bright and morning staris stil shining into the glory of the sun of righteousness , and the light of the moon shal become as the light of the sun , and the light of the sun as the light of seven dayes , till the lord god himself be the everlasting light , and our god our glory . thus is the christian or disciple of christ , passing on upon the severall degrees , and measures , into the glory of christ , and crucifying each condition as he passes thorough it , as all the disciples have done before : the jews passed out of that of the tabernacle into the temple , and from thence into the flesh of christ , that temple destroyed and raised up in three dayes , a greater then solomon being there , and from thence into christ crucified , and so into a ministry of spirit and life . and the disciples all of them had a measure of time and season in each ministration , and god had his when he filled the tabernacle with a cloud , and the temple with glory , and the flesh of christ with unction or spirit above his fellows ; and while god lived in each ministration , quickning , and glorifying , and acting it for himself , that presence of god and of spirit , was to the disciples like the sun in summer , shining upon them , the candle of the lord shining upon their heads , and his secret upon their tabernacles . but when the line of gods season was run out to its point and extremity , that he would no longer stay there , nor have his glory inhabit in such or such a ministration , then that ministration became but a place of desolation , a solitary place for the satyrs to dwell in , and the screech owle to sing in , that is for the spirit of apostacy and of antichrist or iniquity to possesse and act in . and for disciples to stay longer in any ministration then the lord , or the life and spirit of christ is in it , is as if lot should tarry in sodom , israel with the ark , when god was departed , the iews in the temple , when the vail was rent , and the glory gone off to the threshold , and from thence too ; their house being left unto them desolate , even that house or ministration where the light of god did formerly dwell . as if the disciples of christ that went into the grave should step in and sojourn there where his body had lain , and was risen and gone , seeking the dead amongst the living . the disciples of christ were a true figure of such , who when christ was dead were embalming the body , and would preserve it with spices and ointments when the spirit and life was out of it . the iews were a figure of such who would preserve their law , and the shadows of all their worship , when christ had left them , who was the life and substance of all that ministration . peter and the rest were a true image of such , who in that sword he wore was a true figure of all such as christ suffers in a warlike and defensive posture about his flesh , or whom he suffers to be so far conformed to the fashion of the world , as to guard and preserve those fleshly priviledges of his presence and power amongst them , and in that activity of his to rescue and preserve , that flesh and body in which so much glory and excellency had appeared , and so many miracles were done , beyond that point or end of ministration , which god even the father and the son himself had set , was a figure of all such as should stretch out any dispensation , or ministration of god farther than the line or spiritual sinew of it wil bear . let the reader take notice that this following of the baptist should have been placed next after the doctrines of baptism , but by reason of the authors absence it was misplaced . the baptists . baptism of water being a legall ordinance though a more cleer administration of christ , was administred alwaies by persons of more than ordinary gift and spirit , for in all legall administrations which pointed at and shaddowed christ , still they were performed by some properly and specially , and extraordinarily enabled for that office or ministration , and therefore the tribe of levi was for administration of ordinances then under the law , and abraham for circumcision , moses , and aron , &c. iohn baptist , the apostles , and the more then ordinary gifted disciples and philip , and ananias : not is there any extant in all the new testament who did administer baptism , but they were such as by a power and gift more than ordinary , could make demonstration of their calling to the administration of water , which was first in that way of doctrine performed by him ▪ then whom a greater prophet hath not risen , even by iohn who baptized , and so philip and ananias , the one working glorious miracles at samaria , the other having a vision from god to warrant and glorifie his call to that administration upon paul , and so all the apostles and seventy disciples , were such who went about doing miracles as men excellently gifted for administration , and whereas the scriptures make mention of some disciples as those with peter who did not appear to do any thing more then others ; nor philip , nor ananias at the time of their administration of water , it ought to be sufficient to us , that the scriptures doth set forth iohn baptist and the apostles and disciples that were more than ordinarily gifted , and philip and ananias who had sufficient warrant to themselves by such glory upon them for that office and administration of water upon any , and for those other disciples , surely we see and read enough to tell us , in those that were so gifted ; and in them and their gifts , there is light enough to shew us the glory of those baptists that did undertake to administer , which in the scripture method is sufficient for all others of whom the scripture is silent . and for that of christs disciples , both in iohns time and christs , and after his resurrection , in the acts of the apostles , baptizing by water , we finde this ; that the lord jesus himself baptized none but his disciples , nor did he in his first sending them forth , give them any power to baptize as in his ministery , but they baptized upon iohns account , that of water being his ministration who baptized unto christ as well as they , though not in that cleerness of ministration and doctrine , as they did , and therefore paul did tell the corinthians he was not sent to baptize , and did it according to his spirituall liberty , he was a iew to the iew , &c. and peter and the rest did it upon the like account : though i beleeve they were under more bondage to these outward things , as washing , for peter was an apostle to the circumcision , and ananias who baptized paul was a jewish disciple . and further , i beleeve , that as the lord did suffer the law of ceremonies to dye out by degrees , and to be worn out by the ministration of the gospel , so he did that part of johns ministery , of washing , by the baptism of christ , of his spirit , i must decrease but he must increase , which surely was spoken not according to the persons of john , and christ , but according to their ministration which is the great thing the scripture takes notice on . the spirit and life of outward ordinances . the second man or adam in whom we all live , is a quickning spirit , and the lord from heaven , and is at the right hand of god , viz. in the choicest glory of the father . that by which the people of god , or all true christians are born ; is the seed of god , or word of god , or the divine nature of jesus christ , or the spirit of god , which is called sanctification , regeneration . that the true spirituall christian is that new creature , that sanctified one , or regenerate one , who is thus born , and hath christ formed on him , and this new creature is fed by the spirituall life of christ . that the new creature , or spiritual man , is one who receives all his growth and encreasings in the power , seed , and principle of the spirit of god , or jesus christ . that the ministry or ministration by which he grows up to that fulness of stature in iesus christ , is a ministry or ministration of glory & spirit . that the true and spiritual baptism , by which every christian is baptized into christs death , is the baptism of blood , which is the righteousness , spirit , or life of christ . that the due and spiritual sacrament of the lords supper is the very body and blood of christ in the spirit , or that pure spirituall nature of iesus christ , quickning and feeding up the christian into a spirituall life and vnion with god . that the true spirituall minister is iesus christ , who is called a minister of the sanctuary which the lord pitched and not men . that iesus christ is the true spiritual apostle , sent out from god to reveal the father , and is so called by the spirit of god in scriptures , the apostle and high-priest of our profession . that iesus christ is the true spirituall prophet that teaches his people so as they are all taught of god , and is so called in sccriptures a prophet , which the lord god raised up , in stead of moses . that the true spirituall pastor is iesus christ who is that one shepherd prophesied on , who can lead his people onely into green pastures , or places of life . that the spirits of just men made perfect , or the true christian in spirit are those true spirituall elders in the new testament . that the true church of christ , is that spirituall company whom christ hath washed in his blood , cloathed in his righteousness , sanctified in his spirit , espoused to himself , this is the city of the living god , the heavenly ierusalem , the generall assembly , and church of the first-born , the house , and temple , and kingdome of god . that the true spiritual keyes of the kingdom of god is the very spirit of god , the very spiritual power of jesus christ upon beleevers and unbeleevers , who hath the keyes of david , and opens , and no man shuts , and shuts , and no man opens . that true spiritual excommunication is jesus christ , who is mighty in spirit and power in all his , pronouncing an anathema maranatha or curse upon all flesh , and delivering the body or sinful flesh over to sathan , or the power of darkness , whereby flesh and every fleshly member is cast out from all communion with god and jesus christ , and from those who are indeed born of god , and are the true spirituall church of god , which is no more then that true difference and distinction , which jesus christ puts betwixt the pretious and the vile . the true spirituall gospel-order , which the apostle rejoyced to behold , is that spirituall distinction and variety in the body of christ , wherein one member differs from another in measure of spirit , and glory , and power , and yet all compleat and make perfect that body of christ in the spirit , for he being a spiritual head must have a spirituall body . the true spiritual government is christ reigning in the saints in spirit , ordering them in thought , word , and deed , holding forth his power , and scepter , which is a scepter of righteousness against flesh and blood , principalities and powers , spirituall wickedness in high places . the true spiritual covenant is the new covenant , which god makes with us in christ , and wherein he is manifested to be their god , and they his people , to teach them , and write his law in their hearts . the true spirituall ordination is the hand of jesus christ , stretched out or laid on upon the spirits of such christians as preach or prophesy of the ministery of the gospel , that is , such are rightly and purely ordained , and sent out , who are sent out from the power of the lord iesus , to whom all power in heaven and earth is given , and are annointed of him to preach the gospel and sent of him , who ascended to give gifts unto men , some apostles some evangelists , some prophets , some pastors , some teachers . the true spirituall tryall or examination of the gifts of any is then , when the spirit of the prophets is onely subject to the prophets , that is when the gift by which any one speaks of jesus christ is manifested in the hearts and spirits of the saints when they see the truths they minister as they are in jesus , and in themselves , and in them that are spiritual , and truly anointed by the same spirit ; and so are all prophets according to the measure given , or as they are all baptized into one spirit and body , and have all received of his fulness , who is that great prophet raised up of our brethren like unto moses , and are redeemed to be kings , and priests , and prophets , even partakers of all his offices in spirit , he being the spiritual head of all his , who are the spiritual body , his church . the christian under episcopacy , prelacy , presbytery ▪ baptism , independency , &c. the whole world was divided into jew and gentile ; the jew was that only visible church of god , to whom pertained the glory , and the adoption , and the covenants : and yet this jewish church was exceedingly faln from its glory and purity both of priesthood , and worship , and administrations , when christ came : so as now the prophesy seemed to be fulfilled , they were now without a king , and without a priest , and without a sacrifice , and an ephod , and a seraphim ; and were corrupted with many traditions and doctrines of men , teaching for doctrines the traditions of men : thus was the jew , and their church . the gentile had changed the truth of god into a lye , and had worshiped the creature more then the creator ; and had changed the glory of the incorruptible god , and were given up to a reprobate mind , and were therefore called sinners of the gentiles alienated from the life of god , strangers to the covenants of promise ; thus were the gentiles full of idols and idol-temples , sacrificing to devils , and that way of the knowledg of god , which was both in the law written in their hearts accusing or excusing , and in the whole creation , where the eternal power and godhead was clearly seen , even in the things that did appear , even that way of the knowledg of god in them was darkned , and they became vain in their imagination , and their foolish hearts were darkned . now when jew and gentile were both thus , yet god had his people amongst both , amongst the jew , where zacharias the priest , elizabeth , and mary , and joseph , and simeon , and nicodemus a ruler of the pharises , and joseph of arimathea , with many such , were like so many starrs in a dark night . among the gentile there was a iob , a queen of sheba , a woman of canaan , the wise men that came to ierusalem , the greeks that came to see iesus , cornelius the centurion , so as in every nation he that serveth god , and worketh righteousness is accepted of him , and god is no accepter of persons . when iohn came , who was a burning and a shining light , he preached to , and baptized all iudea , who went out to the baptism of iohn , and taught his disciples by formes of prayer , and such rudiments , to their weakness , and god had his people here that were under no more knowledge of christ , not higher revelation , then this washing to repentance , and to him that should come after him , and this low way of communion with god in forms or rules of prayer given out by iohn , for so john taught disciples . when christ came preaching the gospel of the kingdom , and teaching in parables and mysteries , he had a people and disciples who knew little of his sufferings that he should dye and rise again , as peter , and the rest , and knew little of that glorious doctrine and truth which he spake and preached to them , till he took them alone and expounded to them those mysteries ; and his disciples were under a form and rule of prayer as iohns were , lord teach us to pray as iohn taught his disciples : they saw little more of him then his fleshly presence , and miracles , they loved him , and clave to him , and followed him , but had very few discoveries of him in spirit , except some few of them , iames and peter and iohn , before whom he was transfigured in the mount , which was but figurative and typical of a more spiritual revelation : and when the spirit of christ was come , and the apostles were sent forth in clearer evidences and demonstrations of truth , then some were under iohns baptism , and knew not of any holy ghost ; some were under the law , and zealous of the law and circumcision ; some regarded a day , some eat herbs , some were eating such things as were sacrificed to idols . so as here gods people were found some in a corrupted church , as that of the jews , some under false worship and traditions , some under legall rites , under formes or rules of prayer , some under johns baptism , under bondage of dayes and times and other outward things , under the ignorance of christs death and resurrection , and of the holy ghost . so as all these things considered , there will spring these conclusions . that the nations commonly called christians , who are under the account of others as fals in their church-constitution , worship , forms , and order , yet these things are not exclusive to the true christian in spirit , or one born of god , but in these commonly called christians , though under episcopacy , or prelacy , or presbytery , yet there may be such as have the true seed of god in them , partakers of jesus christ , true disciples of iesus christ , respectively to regeneration or the new birth , if they wait in the encreasings of christ , and revelation of righteousnes from faith to faith . that there are true and spiritual disciples of iesus christ , under forms of prayer , who have little more communion with god then in those formes , as of common-prayer , book-prayers , outward rules of worship ; so as they wait in these to come up into higher revelations of spirit when discovered to them . that there are such who are christians anointed by the spirit of god , under observations of days , times , meats , drinks , several opinions of christ , of the holy ghost , of the resurrection , of church order , of baptism , of water ; which is iohns baptism called anabaptists ; so as they all in these several measures pass on from faith to faith , and glory to glory . the christian in truth . that which forms , essentiates , or constitutes the true christian , is the spirit of jesus christ , that which is born of the spirit is spirit , so as a man is a christian from birth , as he is born a man , so he is born a christian , both are from birth , and seed , the one of flesh , the other of spirit . the christian is one , who is of the second adam , as all men are of the first , and the second man is the quickning spirit , the lord from heaven , and so are they that are heavenly . the christian is one , in whom christ is formed or figured ( as the greek word implies ) one that bears the image of the heavenly man , who is the image of iesus christ , as jesus christ is the image of the invisible god . the christian is one , who hath the incorruptible seed in him , or the word which liveth and abideth for ever , which word is the lord jesus christ who quickens the saint , and is the life of the saint , you hath he quickned who were dead in trespasses and sins . the christian is one , who is in fellowship and conformity with jesus christ in his crucifyings , death , and resurrection , in whom the flesh , and life of the flesh must dye , as it did in him , and the christian , as christ did , must live in spirit to god . the christian is one , who is the new creature , or new man , for he that sits upon the throne in his spirit saith , behold i make all things , all new , old things in him , as corruptions and lusts do pass away . the ministry that hath been since antichrist or the mystery of iniquity reigned without , or in the worship of god in all societies of christians called churches , whether in presbytery , independency , or baptism , is not the same with that first ministry of the gospel in pure gifts , and is no other then the witnesses in sackcloth . the lord jesus ascendedup on high , out of flesh into spirit , and gavegifts unto men , he gave some apostles , some evangelists , some prophets , some pastors , some teachers . in this administration of gifts , the mystery of iesus christ , or the gospel was revealed , and carryed on , till the time prophesied on by the spirit of god , wherein the mystery of iniquity should prevail , and the falling away should be , and the man of sin should be revealed , and perillous times should come : and this mystery of iniquity did so darken and overcast all this administration of the gospel in gifts , and ordinances , or outward administrations , as there was a visible apostacy respectively to those very pure gifts of the spirit , and pure administrations respectively to the first institution , and this is no more then the experience of our own age , and the times before , so far as any history can make apparent , doth clearly demonstrate ; so as that administration of spirit or ordinances , which hath been in several times since the first pure gospel-day , or time ( wherein the spirit did minister in truth and demonstration ) hath been but in some faint and smal discoveries of the spirit and letter , as in those of huss , luther , wickcliff , calvin , peter martyr , and bede , with all the rest of our many martyrs in the kingdom , who were glorious lights respectively to the darkness of that generation , yet if compared with the pure glory of the first gospel-administration in gifts and ordinances , were far below , and in darkness , and weakness to that ; so as i look upon all gods ways of the administration of his gospel to hold some proportion one with another ; the tabernacle , and temple , and laws of outward administration were such ways and means god did appear in , and so in the priests , and prophets , god at sundry times and in divers manners speaking to our fathers , and afterward god took up our very flesh to administer in , and so came , and spoke to us by his son , and after all these , the lord went out from these after his usage of them , and appearance in them , and then they were no more an ordinance or way to god , as they formerly were ; nor did ever the lord enjoyn the restitution or reassuming of them again , when the temple was once rent , the vail of it , the lord was no more in it , nor in their priesthood , and sacrifices , &c. nor when once the lord iesus had ended his administration in the flesh upon the cross did he ever restore it in that very way again , or intend it according to that first appearance , but in a more glorified state . and so in all reformations respectively to these former administrations they never returned back , or reassumed the same again , after once god had refused it , and laid it by . when christ came in the flesh he did not make it his work to settle the priesthood again , but to lead them into the spirituall glory and fulfilling of all those legal dispensations , and carry them on into more gospel-administrations , and that which was more excellent and perfect . so it is in that first gospel-administration of gifts and ordinances after christ ascended , there were such pure operations of spirit , as in gifts , and some outward institutions , and church-administrations , but these were only the ministration for that age , as the tabernacle was for its age , and the temple , priesthood , and sacrifices for their age , and the flesh of christ for its age or time ; so as the falling away is no more , but the lord gathering up , or taking in the out-goings , operations , or gifts of his spirit in such a way of ministration , and till this was done , there was a withholding of the mystery of iniquity from being revealed ; therefore saith the apostle to the saints , ye know what withholdeth that he might be revealed in his time , and he who letteth will let , till he be taken out of the way ; and truly that mystery did not work freely , nor powerfully , till the lord had removed the glory of his spirit from the churches , the presence of which did exceedingly prevent , and withhold , and put an hinderance to the revelation and dominion of that man of sin . and the spirit of god foreseeing god about to leave this ministration of gospel-glory , to the world ; and bring a night upon all that day and brightness of his son , prophesied of the times to come , and to succeed that glory , viz : in the last dayes perillous times shal come , men shal be lovers of themselves , covetous , proud , boasters , &c ▪ despisers of those that are good , high-minded , lovers of pleasures more then lovers of god , having a form of godliness , but denying the power thereof . but there were false prophets among the people , even as there shal be false teachers amongst you ; who privily shal bring in damnable heresies , &c. and many shal follow their pernicious ways , by reason of whom the way of truth shal he evil spoken off , and through covetousness shal they make merchandize of you . beloved remember ye thewords which were spoken before of the apostles of our lord iesus christ , how that they told you there should be mockers in the last times , these be they , seperating themselveshaving not the spirit . little children it is the last time and as ye have heard that antichrist should come , even now are there many antichrists , whereby we know that it is the last time . so as from all these places of the apostles , we may see their prophesies of the antichristian times , which are the times of the flesh , and of the spirit of iniquity , raigning amongst the saints , or in the christian world , the lord of glory iesus christ in spirit , being all this time crucified in spirituall sodome , aegipt or babylon , which is the kingdom of the flesh and the powers of darkness , and this is the state and condition of the church of christ , or those who are the spiritual vessells , or golden cups of the lords temple and carried away captive , and live under the power of flesh , and of spirituall wickednesses so as all the time of the raign , and preuailing of this mystery , ( which mystery is in a threefold principallity or eminency , viz. of the beast , the false prophet , & the devil , all which three work as well without , unto the world , as within , in the flesh of every saint , ) all the time of this raign or prevailing is not a time of any restitution or restauration of the first ministry or gifts , or ordinances as was in the apostles times , but is the state and persecution of the lord iesus in spirit , and the time of the womans being in the wilderness , all things in this time seeming as a wast , and barren dispensation about her , not inhabited by the spirit of god , and she in a retirement of spirit dweling with god , out of the power of the dragon who casts only his flood after her , but not upon her . so as here is no more in this time of antichrists ragin in the flesh and the world , but only the churches oppression in spirit , and the crucifying the lord in spirit . and all these appearances of the lord iesus in many glorious saints who in particular ages appeared were but appearances of him who is that faithfull and true witness , against this power of the man of sin , and were but drops of the vialls , soundings of the trumpets , openings of the seales , before the battle of the great day , when fire shall come down from god out of heaven , and devour them , the lord iesus being revealed in flames of spirit , and glory , against all flesh . so as there is not any word appearing in all the scripture , that the first ministry by gifts , and ordinances shall in any measure be continued , though in part , or in reservation to the restored , as if this were the great work the lord intended to bring to pass , viz. the setting up a purer ministery of gifts to teach his people , or restoring some legal ordinances , as baptism of water , the church way , or presbyterie of elders , and all the glory of the last times or ages should be only the bringing in these , and taking them out of the hands of antichrist , all which arise from a mistake of the type of the iewish apostacy and captivity which figured out the spirituall church or new ierusalem in babylon , or captivity to the flesh , or man of sin in all his deceivableness and power , and the restoring of all shall be only the appearance of the lord iesus who shall destroy antichrist with the brightness of his coming , and the two edged sword of his mouth , his spirit . and there is not a word spoken in all the scriptures of these things to be restored as gifts and ordinances , but the glory of the lord in spirit , and therefore the reformation or restauration that the lord iesus brings with him , ( for moses , ioshua , and all the reforming kings of iudah , were but types of him the last and most excellent and glorious reformer , king of kings , and lord of lords , ) that reformation i say that he brings with him , is the revelation of himself in spirit , he and his father being the light and temple of his people , for there shall be no other there . this shal be a glory without sun or moon or stars or any such low or faint appearance as gift or ordinance , but the lord god shall be the everlasting light , and god the glory ; and light shal cover the earth as the waters cover the sea : light shal not sparkle or be in bright beams as in a gift or an ordinance , but it shal flow out from the lord himself , even cover the earth , swallowing up or overflowing all earthly administrations . and it shal be as much ●●stacy in the saints to go back to that first ministry of the gospel-times , which was the ministery to the first discovery of that mystery hid from ages , as it would have been in them to have gone back to iewish temple and preisthood &c. and have taken the setting up of those to have been the great and only reformation of christ come in the flesh , and as the lord iesus himself did in his coming in the flesh fulfill all these , and destroy nothing , save only as to the outward and perishing nature of those ordinances and rudiments , of the law ; so in this his last glory to be revealed in the saints here , he shall not destroy any of the first ministry of the gospel by gifts and ordinances , but shal fulfil it , it being but a type of his glory to be revealed in the saints , and the former ministery is only destroyed as to that outward perishing part of it . and this destruction of antichrist , and the glory to be revealed , is the prophesie of the prophets ; and john in the revelation and is the sum and substance of all types , and ministrations wch were before . so as all the pretended reformations by gifts and ordinances , which tends to a reducing us to that first ministery of the apostles times , which that of presbytery , of independency ▪ and baptism-way endeavors , is but a building up such things as the lord wold have destroyed ; it being an administration which he would use no longer ▪ & therfore suffered antichrist to prevail upon it , and the man of sin to overcome it , and as god to sit in the temple , or in all that outward form and worship , figured out in that word the temple as god , or as god himself used to do , when he was pleased to appeare there . and therefore all that ministery and pastourship and teaching is not at all upon the account of the first gospel-ministration , according to that very glory of the gifts , and pure anointing , by which they did minister as the oracles of god and very truthes of god , as they did then , so farre as they spake or did any thing in the holy ghost : but they now , i mean the pastours , and ministers do speak and minister doubtfully , darkly , uncertainly , more in the flesh then the spirit , not at all in any thing of unction , or annointing exceeding any private christian , or distinct according to any gift of the holy ghost , but so farr only as they exceed others in parts , wit or learning , which are upon a lower account of the spirit , then the firsts gifts upon that of arts , and sciences . and therefore if pastours , ministers , and christians , who cannot now minister as the oracles of god , nor according to the very gifts of the holy ghost then , wil be content to prophesie , as christ wil only allow his witnesses to do , even all that bear witness of him , in sackcloth , according to that poor , low , and legal account and humble condition they are in ▪ it being yet the time of antichrists raign , not of christs , and not assume to themselves the names , offices , preheminence , glory , obedience , very administrations , which were then in power , and in the holy ghost , both in pastour and churches , and not walk as full and rich and wanting nothing , when as they are poor , miserable , and naked . the church of laodicea being a figure of all such , for my part , i then shal look on all such as in the spirit , and walking humbly with god , and prophesying in sackcloth , and waiting for the coming of the lord jesus ; nor do deny , but christians in these wayes and administrations have enjoyed god sweetly , though they be not such ways as god approves on , though he suffer : as many of the godly bishops , and martyrs , did enjoy iesus christ in their times of ceremonies and forms of prayer , god stil appearing to his , as they are in christ , not in such or such an outward way or form . there remaineth two or three choice scriptures to open concerning this , and they are these . and he gave some apostles , and some prophets , and some evangelists , and some pastors , and some teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , till we all come in the unity of the faith , &c. and god hath set some in the church , first apostles , secondarily prophets , thirdly teachers ; after that miracles , then gifts of healing , helps , governments , diversities of tongues . go ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . teaching them to observe all things whatsoever i have commanded you , and lo i am with you to the end of the world . from all these scriptures these conclusions are made : . that there is a ministry of gifts , of teaching , and ordinances . . that this is for the perfecting of the saints . . that this is to last to the end of the world . now these scriptures are much mistaken according to such results and conclusions . the scripture to the ephesians , eph. . shews only that there was such a ministry of gifts and offices , but not any such continuance of them to the end of the world . for where it is said , for the perfecting of the saints , &c. till we all come &c. that hath relation to the tenth verse , or to christ ascended , that he might fill all things ; and this , of the perfecting of the saints , &c. is only an exposition or clearer interpretation of that tenth verse , how he fills all things , viz. by perfecting his saints in the work of the ministry , or that glorious and spiritual administration of himself upon his , to bring them all into the unity of the faith , so as he may be one in them and they in him , the lord one , and his name one , which is that unity of the faith . nor can this scripture intend any other thing then this , viz. to shew first how the lord fills all things , as in verse the tenth , and how he set up a ministration of gifts in the first discovery of gospel-glory , he gave some apostles ; and how he himself perfects the saints by being their fulness , and so edifies or builds up his body , and brings forth that unity of the faith , or one glorious evidence and revelation of himself in the whole body . nor can any other thing bear the weight of such expressions but christ himself . who can perfect the saints but christ ? who can edifie the body or build it up but christ ? who can bring forth unity of faith but christ ? for no gifts either of apostle or prophet , or &c. can perfect the saints . though i have the gift of prophesie , and understand all mysteries , and all knowledg , and though i have all faith , and have not love or christ , who is the love of the father , it profiteth me nothing . but suppose it were so , that the ministration of gifts and offices , there spoken on , were for the perfecting of the saints till the unity of the faith be , what doth this prove to the present ministration of gifts and offices now , or since the falling away amongst us , for we have none of them in the pure gifts of the holy ghost or unction , and we must either have all or none ; there is no taking these gifts and offices in pieces and parts , as they do generally , distinguishing them into extraordinary and ordiary ; the extraordinary , they say , are apostles , evangelists , prophets , and these , they say , are ceased , but pastors and teachers , they say , are ordinary , and remain ; but where is this distinction to be found in the word , are not all gifts of the same spirit ? doth not the scripture reckon them all equally necessary in the church ? doth it anywhere speak of apostles , evangelists , prophets , only for the first age , and pastors and teachers for the ages after ? doth not the scripture say expresly , he hath set some in his church ? cor. . . and so reckons according to some order in the excellency of gifts and office , not according to the expiration of some , and the life and continuance of the rest , saying , apostles , evangelists , prophets are to cease , only pastors and teachers remain , but he saith plainly he hath set all these in his church , not excepting one sort more then another ; nay a pastor or teacher in the true and proper gift and office , was as spiritual as the other , viz. of the pure anointing or the holy ghost ; but pastor and teacher hath been considered in a lower capacity , and industry , art , natural parts , and learning have been taken in in after times to the composition of a pastor and teacher , and upon this account those offices have been thought ordinary , which were upon the meer and pure account of the holy ghost : so as if they will have pastors and teachers only remain , where is the scripture for excepting the rest , and where are the very same gifts ? and pure anointing of spirit for watching , feeding , and teaching ? and if they will have these scriptures to hold forth such a continued ministry of necessity to the perfecting of the saints , where are all the rest , viz. apostles , evangelists ? &c. for all are reckoned both in eph. . ● co. . . and where are those very gifts of pure anointing ? and why so many hundred years without these ? what hath become of the saints since the first great falling away ? how have they been perfected ? if all these were for that very work , and yet not visibly extant for so many years ? nay , the pure gifts of the anointing of the holy ghost not appearing in any of the most glorious reformers , as luther , who had much darkness , as in that of consubstantiation , and in his passions to king henry , and in many other particulars of his &c. and so of the rest , save only they shone forth in the more glory because of the darknesse of that generation . for that other scripture in mathew . go teach and baptize , and lo i am with you , it is only ( as i take it ) and meerly in application to the apostles and disciples of that age and ministration , whom the lord bid go and teach what he had commanded them , and baptize into the name or mystery of god , which word baptize is a figure christ uses to express the depth of a spiritual mystery , as in that , can ye be baptized with the baptism that i am baptized with ? and he shal baptize you with the holy ghost , &c. and that phrase , to the end of the world , is ( if more clearly translated ) to the finishing of the age , or that age of ministration . some of these things are scatteringly spoken on in other places of my book , but here more perfectly and clearly . magistracy a power ordained of god . the magistrate is a power ordained of god , an image of the power and iudgment committed to christ ; scripture and the gift of wisdom , justice , and righteousness are his unction now , as the oyl or anointing was his unction under the old testament . magistracy for form is not one and the same , but divers , according to the several polity of nations and kingdoms , by kings singly , or kings and states joyntly ; as in this kingdom , or states singly , as in the old notions of monarchy , aristocracy , democracy , and that each nation is subject according to its polity , and form , to the respective government , and that scriptures cloath and invest that form in its very first being and constitution , and that form receives an image of god upon it , as the first man , who as soon as he became such a model of earth or clay became a man , and had the glory of god upon him and dominion over the creatures . these powers and magistratesupon earth are set up for the punishment ofevil doers , and for the praise of them that do wel , justice and righteousness being that very line or golden reed by which they are measured , the very scales by which godweighs them , where if they be found too light , he gives their kingdoms to another . all lawful subjection is to be rendred , honour to whom honour , tribute to whom tribute , and subjection to every ordinance of man for the lords sake ; prayers and supplicationsare to be made for them , that we may lead a peaceable and a quiet life in all godliness and honesty . magistracy is set up , not only to be an image of christ to the world , but to administer peace and judgment to the world and societies of men , and more principally to his people in the flesh , who while they are nursing fathers to them do administer truly , and to christ in his people ; when persecutors , christ stil turns their administration , though evil in it self , into good for his , all things working together for good to those that love god . the high and glorious design of christ in magistracy is to open a way in all their kingdoms and dominions for the spirit of god to breath in , kings shal be thy fathers , &c. and walk in , in such outward administrations as it pleaseth the spirit of god to appear in to the saints , who are in flesh and weakness , and so far as concerns any outward administration of christ , iesus christ becomes a subject in his saints to the power he hath committed to magistracy , they having power to hinder and further his spiritual design so far as it comes forth in the outward man ; therefore all power of magistracy turned against the spirit of god in this apearance shal , and all such kingdoms and nations as proceed accordingly , viz. to oppose that kingdom , power , and dominion they receive from christ against him in his spiritual kingdom , shal be dashed to pieces like a potters vessel , be wise now therefore , o ye kings , and be instructed ye judges of the earth . but all such nations , states , and kingdoms as shal administer not only judgment and righteousness in the world , but shal bring their glory and honour to christ and hi● spirit in his people : peace shal be within their walls , and prosperity within their palaces , judgment shal flow there like a river , and righteousness like a mighty stream . the discerning of spirits . there was such a mani●estation of spirit given to the people of god in the first gospel-times as they could in the very unction or anointing of god discern spirits and try spirits , ye have an unction and ye know all things , the same anointing teacheth ye , to another the gift of discerning spirits . in this manifestation of spirit were all false-teachers , deceivers , antichrists , and hypocrites judged , and discerned ; i wil come to you , saith the apostle , and will know , not the words of them that are puffed up , but the power . this manifestation of spirit is that in which spiritual men are known and revealed to each other , and have as ful assurance of each other in spirit and in truth as men know men by the voice , features , complexions , statures of the outward man . the manifestation of spirit may be darkned , and clouded in christians sometimes , and hath been in the purest times , when the disciples did not know simon magus , nor demas , nor hymenaeus , and philetus , nor those that went out from them , nor judas . the manifestation of spirit hath been much lost and darkned in the churches for many hundred years , since the antichristian darkness upon them ; and therefore they have judged spiritual things in a mist , and in much dimness and doubtfulness , it hath been neither night nor day . for supplement of this manifestation of spirit , christians walked by candle-light , and star-light , and set up marks and signs of tryal and demonstration in the letter and outward man , so as any hypocrite might appear for a true christian , and therefore most of their way of manifestation hath been from formal relations and confessions of faith , and experiences according to the law or standard of their own spirits , trying and judging all other measures of grace by their own . the experience of christians , who have the spirit of god in them , is very clear concerning the workings and manifestations of the same spirit in others , as in prayer , preaching , prophesying , conference , conformity to christ , spiritual conversation , so as christians can in a manner say , the spirit of god is here and here , or here i tast , and see something of god ; here is a spiritual savour , there is none ; as in natural things there is such a proportion betwixt the sense and object , that the sense knows and discerns its own object , as in smelling , tasting , seeing , hearing , so in spirituals ; and as there is an outward , a letter , or scripture - christianity by which men are distinguished as jew and gentile , as professors and prophane , as of the visible church and of the world , so there is in the true spiritual church , or kingdom of god in truth , a more pure spiritual and glorious way of knowing each other according to that true spiritual glory , nature , and light that each walks in , being all children of the day and of the light . and this is no more then the fulfilling of that promise , then shal ye return and discern between the righteous and the wicked , between him that serveth god and him that serveth him not ; but it is in that day when the lord makes up his jewels , which the more glorious revelation of jesus christ in the saints gathering his people into more unity and glory of spirit . all works and fruits of men , as they are christians and spiritual , must either be judged and discerned in the same spirit and measure of light and glory in which they are wrought , and from whence they flow , or else it is but a meer formal , outward , pretended , false , and fleshly way of judging in those that so judg ; and thus the tree is truly and purely known by its fruits , and faith by works : the same faith & spirit shining and discerning , in those that judg the works of their faith , who are judged . and thus we may see how synods and councels of men , and visible churches have erred in their judgments , and discernings of all others , judging all higher attainments of light and glory , heresie and schism ; and by this sentencing the lord himself , and confining him only to their own measures and degrees , which is that very spirit of antichrist sitting in the temple of god , and judging as god , nay judging god himself according to his other manifestations which they see not , nor receive , unless they pretend to be that only select apostleship for interpretation and revelation of scripture , as the apostles , who were the first preachers of scripture ; and this they must do upon their ways and grounds of discerning ; but what shal be done to these that judge before the time , and the day , or more full revelation of jesus christ , the false prophet shal be taken and cast into the lake that burns with fire , and these that judg god in their brethren according to such manifestations as are not in themselves , shal be judged of god their judg , even of the lord iesus the iudg of quick and dead : cain was an image of all such , judging his brothers sacrifice , and for that was sentenced of god . principles of warr and peace . . war is the more natural work of the nations of the world , who shal , according to christs prophesie , be dashing one another in pieces till the last appearance of iesus christ , there shal be wars and rumours of wars , nation shal rise against nation , and kingdom against kingdom . . war is from the law , and principles of nature , according to which the nations of the world live , and are acted having no higher a law to raise them , and carry them up into more glorious dispensations ; for the law or principles of nature dictate thus , preserve thy self , thy life , thy lands , thy rights , an eye for an eye ; and a tooth for a tooth . . the true christian , so far as he is in nature and under this law , he is acted according to the world , and to the meer principles of nature and law ; and therefore it is that the christians to this day are found at the same work with the world , and two are grinding at one mill , two are in one field , two in one bed ; that is , the true christian and the meer natural man are together in one work , at one plough , in one bed or way of peace , and worldly rest , till the lord jesus be more manifested in spirit , or in his coming and revelation , and the one , or true christian , be taken , and the other left , the one taken up higher into more spirit , and more of christ , the other left in their meer nature , and legal principles , and worldly doings . . the jews were not only a type of the true spiritual church , but of the christians under the lowest dispensation ; and in the model of their armed tribes and generals , as of moses and joshua , were a figure of the christian under pupillage and bondage to nature , and the laws of nature ; and so they were led out against the nations who were a figure of worldly tyranny and oppression , to recover their land of rest , or such worldly priviledges as they had in promise and donation from god . . under the gospel the lord suffered the same figure in peter , who walked about with christ in his fleshly appearance , with his sword girt about him , and attended his person till christ bid him put it up again into his sheath , because he was now going out of that dispensation of flesh into more glory , into the same glory that he had with god before the world was , and was accordingly providing a more spiritual dispensation for them , even the comforter or spirit of truth , all which were a figure of all the disciples of peters fellowship and weakness , whom the lord would suffer in an armed and defensive posture , till he provided a more spiritual ministration for them , and a way of more spirit , light , and glory . in order to peace , and suffering , and love . . the will of god . a christian is most perfected in the will of god , in laying himself down to rest in the bosome of such providence as the lord opens to him ; for nothing creates perplexity and disquietness of spirit , but when the will of man is in complying and in a motion distinct from the will of god , when the spirit of man moves in its own fleshly course and circuit , and so runs out into a dispensation further then the law of present providence will fairly allow it : and in this way , men study , plot , desire , lust , are passionate , inordinate , unquiet , unstable , and like the troubled sea foam out themselves ; upon this account , men lust and have not , they kill and desire to have and cannot obtain , they fight and war yet they have not ; are with child , and bring forth winde , and work no deliverance ; they say the bricks are faln down , but we will build with hewen stones , the sicamores are cut down , but we will change them into cedars . the lord jesus held forth another pattern and figure , lo i come to do thy will o god , not my will , but thine be done ; it is my meat and drink to do the will of my father ; the apostle answers this , as in water face answers face , i have learned in whatsoever state i am therewith to be content , i can be abased , and i can abound , the reason of all is , from the spiritual anointing they receive , by which their understandings are enlightned to see all the various workings and contrary contextures of providence meeting in one point or line , the will of god ; so as all things work together for good to those that love god . . god changing dispensations . the christian is most at peace when he is willing to be gathered up by god from such ways and ministrations below as he hath lived in formerly , if he see god clearly in it , for god hath his times of letting out , and winding up , of using such or such a ministration , and then breaking it , and laying it by , and appearing in other , and we must not limit the holy one of israel , nor fix him always upon the same point of dispensation , he went out from his tabernacle into his temple , from thence into the flesh of christ , and so into ordinances , and gifts , and graces , and spirit , with the jews he was in war , in peace , in captivity , in deliverance , or return ; and in this exchange of dispensation , god reveals and shines forth his wisdom , glory , and power upon his and upon the world , which wisdom , power , and glory being in that fulness and infiniteness in himself , cannot appear in one globe and ball of glory below , upon this creation , but as in parts , and scattered beams , and divers workings ; and therefore john saw the lord in a vision like a jasper upon a throne , and a rain-bow round about the throne ; which rain-bow is a glory of many colours , or a figure of the glory of jesus christ in many appearances of things below . . the law of nature and grace . the christian is one who should live in an higher region then flesh or nature , and when god saith come up hither , he shal live there , even in spirit with him ; so as though grace destroys not nature , yet it perfects and glorifies nature , and leads it out into higher and more excellent attainments , then it can find in it self ; nature lives by this law , preserve thy self , thy life , thy lands , thy rights and priviledges , avenge thy self , an eye for an eye , and a tooth for a tooth , and love only thy neighbor : grace lives by this law , deny thy self , forsake lands , life , houses , take up the cross , if he take thy cloak let him have thy coat also , love thy enemies , bless them that curse thee ; when thou art reviled revile not again , when thou suffer'st threaten not . . the gospel method of victory . sufferings are ways of victory in another method and form , he that conquers under persecution , receives in the enmity , wrath , and opposition of his enemies into himself , and there quenches it , and destroys it in spirit ; for the christian being one with the lord jesus , flesh of his flesh , and bone of his bone , is partaker of that power and glory which was in christ ; and through him ( who hath overcome the world ) we are more then conquerors , and this is our victory , even our faith ; and the strength and life of christ is shed abroad through all his people , so as death hath no sting for them , and the grave no victory over them , the violence of fire is quenched , mouthes of lyons stopped , kingdoms subdued . . how resistings in some are of flesh , and of the law of nature in others . resistings are ever from want of conformity to the will of god ; and though god order and dispose all the ways of man , and act them to his own purpose and glory , yet the weakness and self-ish courses of man are no way excusable because of that , for man acts from a principle of his own , and of flesh contrary to that revealed and manifested providence that god held forth to him , and in that he originally and naturally departs from god , and becomes a god unto himself , judging good and evil for himself , which is the tasting of the forbidden tree , and seeks out many inventions . thus it is in some , yet in others it is from that very law of nature and self-preservation under which they live and are acted . . the advantage christians have of bondage . there are times of bondage which god hath for his , and through which they must pass into more spiritual liberty and enjoyments of jesus christ ; for god hath this design , to encrease his gospel by scattering such as profess it amongst other people , that the earth may be filled with knowledge , and to make his own fulness the portion of his people , and to carry them through some conformity to the flesh of iesus christ , even the fellowship of his sufferings and death , which is most spiritual , as it is most inward , and in spirit or sinful flesh , but as it is more outward , and carnal , as in persecution ; so it is a figure or image of the more spiritual : and further , the bondage of gods people , according to this account i speak on , is in the type of the iews bondage , when the caldeans were to take ierusalem , ieremiah told them he that goeth forth to the caldeans shal live , and shal have his life for a prey , and go forth , says he , to the king of babylons princes and live , but if ye stay in the city ye shal be consumed , which is a figure or shadow of abiding longer in any dispensation , or way , then god is clearly in it , and his presence appears upon it . . vpon what account the purest and freest outward liberty is . the people of god shal receive their best and purest outward liberty upon another account then their own strength , design , and activity , and that is by these wayes . the glory of christ and the light of god shining more in their faces and outward man , the nations shal bring their glory unto them , and shal take hold of the skirt of him that is a jew , and say , we heare that god is in you . the meekness , peace , love , and righteousness that shall appear from them , as beams from the sun , shall much prevail upon the world , which are those only graces that the world can love and be enamoured on in gods people , for they are graces that go out to the blessing , and prosperity , and preservation of the world , and in such a dispensation as this , it is , that all men love god , because he appears to them in things of their own nature , his sun shining upon the unjust and his rain upon the wicked , and in such a dispensation it is that men shall love the people of god , while they shine upon them in such things as they can bear , and love , though stil according to another revelation of them ; or manifestation of god in them , they shall be hated , as they do god himself . and the other way for liberty is the power of god upon the hearts of princes , and nations of which cyrus and darius were figures : and the king of babylon lifting up the head of iehoiakin . and that other way is the spirituallity of gods people , raising them from the love of worldly interests and ingagements , save only for righteousness sake , and the good of nations in administration of judgment , and peace , and when christians appear to the world more disingageed from the love of power , dominion , riches , earthly glory , and the nations find them not in their own ways , nor desiring to live with them in their borders , and fruitfull plains , nor seeking their vineyards , nor plucking apples from their trees ; their jelousy , revenge , enmity , in part and persecution shal cease towards them ; the other way is , god shal make ierusalem a burthensom stone , and a cup of trembling to all nations , they shall be weary of afflicting them , because of the affliction that shal come upon them where they are carried away captive , and the philistines were a type of this , when they found the ark of god plaguing them with emrods , and they were to send it away with an offering . . a word concerning heresie and schism . some books have been writ against me and i have been silent , and was rather willing to sit under the shadow of anothers contradiction and reproach , then to reply , till god by his spirit , in the hearts of such as did oppose , might bring forth my righteousness as the noon day ; and then we , who had been enemies through the several measures of light we see by , and judging each other rather in flesh then spirit , might rejoyce and embrace as brethren in the unity of the same faith ; and i saw further , that in books of controversie i left my adversary stil upon some account with me for passion and recrimination , as all others do on all sides , whom i see write ; therefore i rather made it my choice to enter into the chamber ( or retirement of spirit ) and shut the door upon me till the indignation be over-past ; for we can set but letter to letter , and scripture to scripture , and argument to argument , and interpretation to interpretation , and nothing can be judged till the day or time of more revelation of truth , till the holy ghost and fire sit upon each of us trying every mans work of what sort it is , and burning up that in us which is hoy and stubble ; for writing book after book in such a line of replies & rejoynders , hath usually more of man then god in it , and we seem to say with our lips we wil prevail , our tongues are our own , who is lord over us ? i am not against contending for truth earnestly , but that is in spirit , not in flesh , nor passions ; and i know well that the spirit of god is flowing in , and is a fire in the bosome , but still as a refiners fire trying and purifying , not scorching nor burning up that which is pure and spiritual in one another ; and i know some allowance there must be on all sides to infirmities and darkness , and several conceptions of truth in all , which yet hath not been ; and i know not any of us that either preach or write on scriptures in such a light of spirit as the apostles writ the scriptures . heresie . heresie is a choice , in the signification of the word , and in the application of it in scripture , it is a choice of some other thing for truth then is truth , by those who seemingly received truth , though after they make another choice of that which is contrary to truth . heresie which was judged by the apostles accordingly , was a choice of some thing contrary to the faith and sound doctrine of scriptures delivered by inspiration or in spirit and truth ; so as heresie is something against the very doctrine of faith in the word or scriptures , not against any interpretations , doctrines , conclusions , glosses , comments , or preachings of men , who speak not scripture , nor the word of truth originally nor infallibly , as the apostles did ; but so far as that is the very scripture they speak , and so far as they speak the truth in jesus ; and in the spirit of god , else they teach for doctrines the traditions of men . schism . schism is a breaking off , a renting or dividing from christians who are in an outward profession of truth , and in an outward fellowship of truth . now there may be schism in visible churches or fellowships of saints upon this account , but there can be none in the true body of christ , or the spiritual church , which is baptized by one spirit into one body , for they that are joyned to the lord are one spirit , and they are made perfect in one ; and so far as they are in that one spirit cannot be divided , nor can suffer any schism ; so as the dividing from men meerly , or the fellowships of men meerly , or the errours of men , or departing into higher attainments of truth , while the rest of the visible fellowships sit still , is no schism , for if so , the protestants were a schism to rome , and presbyterians to bishops , and all that go on from faith to faith , from glory to glory , to the rest whom they leave behind . . truth . there is but one truth , and that is jesus christ , i am the way , and the truth , and he is truth in the original or pattern ; and we see nor know no more truth then we see and know in him , this is called the truth as it is in jesus : for jesus christ is the alpha and omega of all things , and comprehends all essence and form , and life , and spirit of things in himselfe ; and all things of this creation are but shaddowes and images of this truth , and the outward forms of that glory ; this truth makes free , that is the operation of it ; and therefore so much of truth or of christ any ones knows or receives , so much freedom or liberty they receive , and so much they are delivered into the glorious liberty of the sons of god ; and where the spirit of the lord is , there is liberty : and therefore as truth is in any , so is spiritual liberty , and the spirit of bondage in them passes away , and such are disburdened of the legal terrours , fears , of the lyes , delusions , false conceptions , traditions under which they have lived as they grow up into truth ; the spirit of truth only teaches and reveals this truth ; and opens those treasures of wisdom and knowledg which are in christ . truth though it be but one , yet it shines forth in many streams of glory and opens like day ; in jesus christ this variety of truth appears that truth , or glory , or true brightness of god , and all that truth of this creation or forms of the world ; and all truth of letter , or scripture , or outward ordinance is in its pure essence and spirit in jesus christ ; truth gathers up men more into christ from the flesh and loose vanity of the world ; and therefore we are said to have our loyns girt with truth ; the girdle of truth , as it were , binding us up , and keeping close in spirit to the lord ; there is a fulness , settlement , & establishment in truth ; and in things of this world ; there is a far more solid & real enjoyment in the substance of things here , then in their shadows , counterfeits , or pictures , because there is a nature , or spirit and life in that thing to be enjoyed , and answers the spirit and life of him that enjoys , by communicating something substantial , solid , and proportionable then images and shadows are . so it is in the truth jesus christ , in whom is life , and more excellent , glorious , and spiritual form , or life , exceeding the nature of things here , and communicating more true and solid glory , then all things here , which are but as shadows to that , as other things are shadows to them ; therefore says david , i shal behold thy face in righteousness ; i shal be satisfied when i awake with thy likeness , as if the face or likeness of god , which is jesus christ the image of the invisible god , could only satisfie ; and the soul in such a prospect of light and glory is truly awakened , til when , it is but asleep and in dreams and visions of its own spirit , all the life and discoveries of sense and reason being but dreams rather then true awakenings ; and therefore the more any one hath seen of truth in jesus , the more spiritually and highly they judg of all outward things being not satisfied in the meer letter or form of them , but in the spirituallity of them , and true life of them which is jesus christ . the mystery of true christian liberty from god , not from man , or the power of men . we have hitherto filled much paper with scriptures , reasons , and arguments for liberty of conscience , and thus far it hath been wel in order to the peace of those whose consciences in outward things runs cross , contrary , and destructive to others , both in rule and practise , so as when christians are under several forms and administrations , and these diametrical , or opposite to each other , and mutually contradicting and expelling each other , here can be no peace nor preservation of all , but from an indulgency or liberty in all ; and this is such a liberty as men may give to men ; this is the liberty of the outward man , and is upon the old legal , and first gospel or new testament-account , as in the meer letter , as in those scriptures ; but this is yet below the true christian liberty , and a mystery unwritten , which is originally from the spirit of god , and is meerly spiritual , and works from a pure enlargement of spirit , and a true spiritual prospect of all outward things , which is an image of that liberty which is in god , who appears under his several forms of creation pure and holy in himself or his own nature . but this is a mystery yet , and a land of peace and purity , not yet clearly discovered ; nor the right inhabitants of it , but to some ; and this liberty wil further appear as the lord jesus is more and more revealed in the saints , judging the world in spirit , and raigning over the tyranny and power of men in a glory of spirit , which shal judg and torment their adversaries , while they shal triumph over all the practises in the flesh against them . a discovery of the highest attainment of the protestants generally in the mystery of salvation . adam was the first man , created after gods own image , he was a publick person , and he sinning , sin entred upon all , and death by sin ; the law was afterwards revealed by god to moses , wherein was a copy of that first image or righteousness from whence man fell , and under the condemnation of which all mankind were by nature , or as born of their first parents . the way of life or salvation , which was revealed to be a way our of this condemnation and death , was by iesus christ , the son of god , born of a virgin in the fulness of time made under the law , and fulfilling the law , bearing our sins , crucified , dead , buried , and risen , ascended , and entred into glory , and sitting at the right hand of god , making intercession for us ; and by the preaching of this iesus christ in the ministry of the word which he hath set in his church , a true and lively faith is begotten in the hearts of men , such as are elect or chosen in christ before the foundation of the world were layd , not from any works foreseen , but of gods meer grace ; and by this faith so begotten , they apply iesus christ and all his merits to righteousness and justification ; and through this , and the sanctified use of all other ordinances of god , as preaching , prayer , sacraments , the regenerate are more and more sanctified , and so built up in graces of faith , repentance , love , new obedience , and made to persevere through the power of god unto salvation : nor is the ministry of the law useless in this , the law being a part of this ministry to bring men to christ , or to make them seek out for mercy , they discerning their misery by the preaching of the law , it being gods usual method in scriptures not to offer the gospel without this preparatory of humiliation and contrition ; and men so humbled and wounded by the law are only fit for the mercy of the gospel or of jesus christ . this iesus christ they beleeve to be one ascended according to that body he appeared in , and sitting at the right hand of god , and in the figure of glorified flesh , according to which all the saints shal be glorified in their souls and bodies ; and in jesus christ thus glorified in flesh , and entred thus into his fathers glory , they beleeve ; and to the lord jesus in this figure and form of glory without them they are carried out in faith ; and through jesus christ thus they believe that they are justified , and through the spirit of god in this iesus christ they are sanctified . of faith . faith , they say , is a grace wrought by the spirit of god , whereby a beleever rests upon jesus christ for justification , and this they cal faith of adherence ; and when this faith works through love , obedience , self-denial , and other fruits , they call it faith of assurance ; for , they say , assurance is obtained through the spirit of god bearing witness in promises and good works , as wel as by it self ; and faith , working thus , is sanctification too , or holiness wrought by graces . a further discovery as to free-grace . they beleeve iesus christ ascended in the body accordingly , and glorified in flesh ; and through iesus christ thus ascended , and sitting on the right hand of god in this figure and bodily form , they accordingly conceive all graces of spirit to flow forth into the saints in faith , love , obedience , &c. but they look not on justification as flowing from christ acted upon by the faith of a beleever first , and so a consequent of beleeving or of faith , but an antecedent or going before faith ; they hold jesus christ to be righteousness and justification to a sinner , and that all are justified before they beleeve or repent ; and faith , repentance , are fruits of righteousness or justification , christ being given to open the eyes of the blind , and to bring the prisoners out of prison , &c. and that all such righteousness and justification clothes the sinner so compleatly through gods imputation , that all sin is done away like a thick cloud , and none imputed to beleevers ; christ hath taken away all sin by his offering up one sacrifice once for all ; and that faith in the beleever doth nothing , no not instrumentally as to justification , but as by way of revelation and manifestation of that justification : hence it is that they affirm no beleever ought to pray for pardon of sin , being a righteous person , at once in christ , and wholy pardoned ; but all this righteousness and justification they take upon the account meerly of gods imputation , of christ without us , or in heaven , who calleth things that are not as if they were ; and they look upon all works and duties , &c. as works flowing from love , and from justification or righteousness , not directed to justification or in any order to it , we beleeve , repent , love , and obey ( say they ) not that we may be saved , but because we are saved ; and any other way of beleeving , obeying , &c. they look upon as legal , and not so purely evangelical ; and they hold forth all the work of justification and righteousness to be of meer grace , and that all gospel-promises are free ; and christ is freely offered to sin●ers as sinners , in the ministry of the word . so as their highest attainment is this , that god doth all to sinners in meer grace ; that no sin is imputed to sinners , but they are pure only by imputation , and so no beleevers are punished for sin , but from sin : and all works of grace in a beleever is because they are saved , or pardoned ; not that they may be saved or pardoned ; and all they are to do is from love , not from bondage , or from a meer outward commandment ; and the gospel or grace of god in christ is free , and in free promises ; and so to be preached to sinners , as sinners . they , commonly called presbyterians , independents , anabaptists , &c. hold all points of doctrine , as to justification , sanctification , faith , &c. the ministry of the word and sacraments , which they call means of salvation ; all these hold alike with the common protestant ; this being the summ of the articles of the church of england made by the bishops and confirmed by queen elizabeth , king james , and king charls : and there hath been uo reformation further , nor any higher attainment in these things , then the bishops made , and the synod in england formerly . and all the reformation that hath been endeavoured , hath been only in some outward things , as discipline or church-government , and some outward ordinances of baptism , and the supper , not any purer or more glorious discoveries of god , or the spirit , or jesus christ , or our union with the spirit , or glory , as to spiritual things , or christ risen , but as to christ in the flesh , or under the law , of which these ordinances were a sign . a discovery as to the general point , or christ dying for all they say the scriptures hold forth all sinning , and christ dying for all , and the promises of christ generally to all , upon condition , and exhortations to all to repent , beleeve and come to christ ; and therefore conclude the lord iesus or second man was given from the father to give a price of redemption for all those who fell in the first man ; and those , they say , were all mankind , and with christ a ministry of reconciliation and graces to all that will not wilfully reject , or refuse , or put by the offers of grace and salvation so tendered , but remain passive , and so far as in them lies , not oppose the spirit and means of grace , though they acknowledg they can do nothing of themselves to obtain faith or any other work of salvation , but all that is meerly of the spirit of god working in those who are called ; and upon these general terms of grace they affirm also the election of some which they conclude from that work of god in them who are called of god through the means of grace , they not resisting that call , or present offer of grace . and this they say is the gospel of salvation preached to all , which all may receive if they resist not . the last discovery , and as some say , the highest and most glorious , concerning the whole mystery of god to men , and this creation . god being infinitely one , yet in a three-fold manifestation to us , of father , son , and spirit , would make out himself in an image in this creation , or nature , and therefore he takes to himself one part of it into union to himself , according to one way of manifestation called in scripture , light , love , grace , salvation , father , bridegroom , glory , and that part of nature which enjoys god in this manifestation of grace or salvation , is called the angels , the saints , the elect , the son , the tabernacle of god ; the new jerusalem , the temple , the spouse . he takes to himself the other part of the creation , and there he is present , but not in this way of grace and light , but of another manifestation called law , justice , wrath , everlasting burnings ; and these are called devils , wickedmen , flesh , which live in god and subsist in him as creatures in their being , but not in his grace and glory , not in that manifestation of his , the light shining in darkness but the darkness comprehending it not . this is the mystery god is in , as to this creation and the brighter part of it , as to angels saints ; and to the darker part of it , as to devils and wicked men ; and all that god doth here below , under the sun , is to preach this in several ways or ministrations , as in the appearances of this creation , in light , and darkness , and in the scriptures . the scriptures are no other then a way or ministration by letter of this mystery , and all the passages there from the first man to the second , from the old testament to the new , with those two very appearances of the two men or adams , were but a ministry or way of god to signifie or figure this mystery ; and so all the rest we read of , as of cain and abel , isaac and ishmael , iacob and esau , israel and iudah , saul and david , iudas and the eleven , christ and antichrist ; and thus these set forth and figure this mystery . they say adam was a way by which god preached first to man , and was not the first man in whom all stood & fel , but a way by which this mystery of god was made to appear first to the creation , & adam held forth nature or a part of this creation in communion with god as to grace and love , while he stood , and another part of the creation or nature out of communion with god , as to love and grace , but in communion or union to god as to law and justice , or wrath ; and thus they interpret those scriptures of mans first glory and fall less in the very letter , and more in the mystery , and according to adam , in this two-fold state , were all the rest , cain and abel , &c. they say that god in the old testament preached this mystery , though more darkly and in shadows , as in the law , and sacrifices , and in the children of the bond-woman and of the free , of israels walking with god , and apostating . and that the gospel or fulness of time of the clearer discovery of this mystery was the lord jesus himself , or god manifest in the flesh , or as in one man , a figure of the whole mystery , as to grace and love , or god in flesh , or in his ; or of god in that other part of his creation , his church or saints : and all that god did in this single and particular manifestation in flesh , as in one man , was only a more full , clearer , excellent , and full , and spiritual ministry of the mystery of salvation ; therefore christ is called a minister , one sent , an apostle . and all that christ did from his childhood to his crucifying death and cross , was a discovery of god by this figure in the whole mystery , how god is in all his , and how he works , and hath his times of law , of graces , and gospel , of crucifying and offering up all to death through the eternal spirit which is the blood of the everlasting covenant , or seal , whereby god witnesses to his people that he is their god , and they his people , by killing all the strength , and life , and power of the first creation , and carrying it up into a more excellent and glorious life , his own spirit . and so all christs birth , growing , submitting to ordinances , crucifying , death , burial , resurrection , ascention , were so many discoveries as to us in the flesh , of the whole mystery of god in the saints , made our in these parts and degrees , and several ages , and conditions , to shew how god weakens and brings to nothing the life of nature , or of this creation in which he wil dwel and make his tabernacle , and carry it up into an higher and more excellent life , even himself and his own glory . so , as they say , all that is spoken of christ , as in that person that was born of a virgin , who was circumcised , baptized , crucified , dead , and buried , risen , and ascended , is spoken in figure of the whole nature into which god enters , or is born into the world , and so takes our nature along with him through several administrations into glory . so as the summ of all is this , that the lord takes our nature or this whole creation into union with himself , and is present with it , in two ways of manifestation , of grace and salvation , of law and iustice ; and thus god is present with the angels and saints ; with devils and wicked men ; and adam and christ are the two eminent and principal administrations of this mystery ; and all the rest from cain and abel , through all the other several persons , ordinances , and ministries ; as of prophets , apostles , antichrist , are but divers administrations , or discoveries of this ; and all ordinances , gifts , and graces of the spirit , are but weaker appearances of this mystery , and such ministrations as the spirit of god administers in our nature , till it be glorified in a higher glory : when that which is perfect is come , that which is in part shal be done away ; god shal be unto us broad rivers and streams where shal go no ship with sailes , nor gally with oars . an additional concerning antichrist and the mystery of iniquity . these scriptures hold forth a description of antichrist . there shal arise false christs and false prophets , and shal shew great signes and wonders . — except there come a falling away first , and that man of sin be revealed , the son of perdition , who opposeth and exalteth himself above all that is called god , or that is worshipped ; so that he as god sitteth in the temple of god , shewing himself that he is god . — whose coming is after the working of sathan , with all power and signes , and lying wonders , and with all deceiveableness of unrighteousness . and as ye have heard that antichrist shal come , even now there are many antichrists . and i beheld another beast coming up out of the earth , &c. — and he doth great wonders , so that he maketh fire come down from heaven — and deceiveth them that dwel on the earth , by the means of those miracles which he had power to do . and he causeth all , both smal and great , &c. to receive a mark in their right hand , or in their foreheads . the great whore that sitteth upon many waters . i saw a woman sit upon a scarlet-coloured beast full of names of blasphemy having seven heads and ten horns , and the woman was arrayed in purple and scarlet colour , and decked with gold and precious stones and pearls , having a golden cup in her hand full of abominations , and upon her head written , mystery babylon the great . and i saw the woman drunken with the blood of the saints . and every spirit that confesseth not iesus christ coming in flesh — is that spirit of antichrist . from all the scriptures and the revelation of the spirit of god concerning the mystery of iniquity these things wil arise . that the mystery of iniquity or antichrist is a false christ , or false anointed one , that is , when any other thing but the lord himself is in the place or office of christ unto us , either our own righteousness , as our priest and sacrifice , or our own wisdom , wit , or reason , as our prophet , and teacher , and interpreter of spiritual things . and this mystery of iniquity , or antichrist , is from a falling away first , that is , from a departure from god , and the life and light of god , and dependency or subsistence in god , that is , when man , or the spirit of man wil subsist of it self , live in its self , and be wise of its self , and worship of its self , and be righteous of its self ; this is the man of sin , or son of perdition , or flesh which god wil destroy ; and this spirit of antichrist , or man faln thus from god , sits in the temple of god as god ; that is , is in all forms of worship , and there lives , and raigns , and rules the whole man into a fleshly obedience ; and his coming or appearances are as sathan , that is , in spiritual wickedness , transforming himself into an angel of light , teaching , interpreting , revealing the mysteries of god in carnal reason and wisdom by natural parts and arts , not in the pure spirit and anointing of god , and so performing all things , in order to god and his worship , and communion with him , by lying signes and wonders , and all deceiveableness of unrighteousness ; for while the spirit of man , in its own wisdom and power , acts in the pretence of god and to god , and in the mighty working and power of sathan , it doth bring forth signes and wonders , even things wonderful in the eyes of the natural man ; and such things as are very signes , very images , and shadowes of spirituall things , though not the things themselves . and the appearances of this man of sin are many and divers , therefore called many antichrists ; and as this man of sin opposes the lord iesus in spirit and light he is called the beast , that ascends out of the earth , or the lowest part of the creation the flesh ; and by the fire or fleshly counterfeitings of the spirit , which he works in the sight of them that dwel on the earth or of those that are in the flesh , he deceives ; and yet such is the power of this beast or this spirit of flesh , as it constrains men , and compels them , and overcomes them wholy to its own power , making such in whom it reigns to receive a mark in their hand and foreheads , that is , to own and profess this fleshly wisdom and actings , and to practise and put forth the power of it against christ in spirit . and this is that whore too , for when the spirit of man is departed from god and the life of god , it is become an adulteress , having left its first love , or husband , which was the lord himself , and sits upon a beast , even upon the flesh , a beast of scarlet colour , that is , bloody and persecuting the precious and spiritual appearances of the lord iesus , and this is a beast of seven heads and ten horns , which heads and horns are but figures of carnal wisdom and power , and the seven and ten figures of perfection and compleatness , as to the man of sin ; for the number of the beast is the number of a man , and yet his number is but . that is , is but a number of weakness and imperfection , and work , or bondage ; not the number of god or of seven , which is perfection and rest . and the whore is adorned with gold and pearl , which are those excellencies of nature and forms of w●rship and scriptures with which she decks her self , and is adorned as a counterfeit spouse of christ , and upon her head is mystery , that is , all this appearance of hers , even her highest and choicest , her head , is mystery to all , who are made drunken with the cup of her fornications , or spiritual whoredoms and idolatries , they discerning none of these , but all being in mystery to them . and this antichrist is one who denies christ coming in flesh , or god in his people , who is coming and coming , that is ever flowing out in fresh and glorious discoveries and manifestations of himselfe , forbidding all beyond them as new lights and false revelations , and fixing god and his appearances in their conceptions , votes , and results , and councels , and consequences , and conclusions , and laws of worship . this antichrist thus described is found in man , or the spirit of meer man , in al his departure or falling away from god , in al his lying signs or counterfeitings of the spirit , in his sitting as god , in his being a beast or opposing the spirit , in his scarlet colour , or his crucifyings of christ in us ; in his denying the lords coming or further manifestations of his light and spirit in us , and thus quenching the spirit . and from hence he flows out and spreads himself in the world in all idolatrous forms of worship , in all false interpretations of god , and of the truth as it is in jesus . these are the several attainments . the common protestant . the common protestant , as to doctrine and fundamentals , are so far in a discovery of the mystery of salvation , as to behold a state of condemnation in sin , and a way of salvation by jesus christ , and faith in him ; yet some take this way to be but a knowledg of christ after the flesh , and of christ as one single person or figure of a man , and the first glympse of the love of god , and but meerly a discovery beyond the law ; and all but a fleshly spirituality . the generall redemptionist . they that are for general redemption through christ , in the free offers of grace to all , and his dying for all , some say , attain no higher in this , then christ after the flesh , and fall into the same consequence with those that hold the particular election and reprobation of some ; and though there be in this a more general ministration of christ held forth according to the letter , yet they say it goes not so high as the mystery of christ in spirit and in pure glory and truth , but of christ in glorified flesh and as in one single person or figure of a man ; and all end but in a fleshly spirituality , and in an attainment as to the meer letter of scripture . the free-gratian . they that have discovered up into free-grace or the mystery of salvation , singled out from conditions , qualifications , and works , some say , attain no higher in that , then a discovery meerly beyond the common protestant , both going no higher then a justification by imputation , and through christ after the flesh as in one single person or figure of a man glorified in flesh , or the body without and in a local glory or a circumscribed nature , and putting all the righteousness upon a meer account in god , and all the taking away of sin or sinful flesh upon a non-imputation or not-accounting in the crucifying , death , or fiery trial of the flesh , and the pure spiritual , incorruptible seed of god within , christ in us the hope of glory . and their highest attainment , as to duties and works , is only , as some say , to the nature and manner of their production or flowing forth , they counting the nature and original of all no higher then an habit of grace or quality , and their proceeding as immediately in the nature of that , which they say is love ; all they do being from love , and in love , not in bondage . conclusion . and these attainments are not such as are therefore condemned , because no higher , or more spiritual , but are only considered as not the highest , but in order to the mystery of salvation , and several measures and ages of attainment , and seeing darkly , as in a glass , till that which is perfect is come . a discovery of prayer . that which hath been discovered concerning prayer is this : first , that they who could not pray in the spirit might use a form of prayer , as john taught his disciples , and the lord jesus his , in that of our father , &c. and david in psalms ; and the apostles and christ himself are found in the same form and expressions of prayer very often : he went away and prayed the same things again ; moses prayed arise lord , &c. and again arise lord ; this is the first discovery , and is truth though truth in weakness & infancy . a further discovery is , that prayer is rather a work of the spirit then of any form , and that no set form ought to be pu● upon the spirit of god , out what it freely breathes and speaks , and all constant speakings to god in this ( as they call ) a conceived way , or impremeditate or ex-temporary way is taken commonly amongst christians for prayer in the spirit , and for that spiritual way of prayer which the disciples of christ used in the gospel , who were grown up from the infancy and childishness of forms or words taught them , which is but a meer natural or outward thing , as they say , which any may performe by strength of natural parts , as wit and memory and affections . the furthest discovery as some say , is this ; that prayer is no other but the revelation of the will of god or mind of god , as to such and such particulars either spiritual or temporal , and is an immediate , proper , and spiritual act of the spirit of god in the saints , and that all such speakings as are not from the very manifestation of the spirit of god in us , are but such prayers and petitions as natural reason , and memory , and affections may form and dictate , and doth usually ; and that there is no difference betwixt such kind of praying and forms of prayer ( though it may be ex-temporary or conceived ( as some who can pray upon this account three or four hours , and nothing more frequent now ; ) nay this kind of prayer is far worse , by how much it transforms its self more into an angel of light and is not , sitting in the temple of god as god ; or pretending its self to be the spirit of god , and is not , being more properly the flowings and breathings of reason , and the strength of mans wit , and memory and affections , and is constantly performed in publick and private , and thus fire is fetched down from heaven in the sight of men that dwel upon the earth , or such as are yet more below then above , or in heaven , and spirit : and thus the people of israel prayed , whose prayers were an abomination ; thus the pharisees made long prayers , &c. so as prayer then according to this discovery , is the spirit of god only revealing and speaking in the people of god , we know not what to pray for as we ought , that is , we , as we are our selves , know not : and therefore all that we pray , and not the spirit of god in us , not that spirit of prayer , spoken on in scripture , is but the spirit of man praying , which is but the cry of the creature , or a natural complaining for what we want , as the ninivites and the children and beasts of that city all cryed unto the lord . but in pure prayer the spirit helpeth our infirmities , the spirit of god which makes intercession with groanings which cannot be uttered , that is the speakings or manifestations of the spirit of god , or not so utterable by the flesh or voice of man , and the spirit maketh intercession for the saints according to the will of god , or according to god ( as in the greek ) that is prayer is god speaking in us his mind and will ; and therefore the lord jesus taught this in that form and doctrine of his ; thy will be done in earth as it is in heaven , wherein he set forth that more spirituall and perfect prayer which was only according to god , and which the saints should pray afterwards when the spirit was more revealed . and this is prayer in spirit , and to pray thus is to pray in some evidence and demonstration of god and in faith or beleeving the will of god , as to this or this thing , at this or this time ; whatsoever ye ask in prayer , beleeving , &c. and all other asking or seekings of god which are not thus in spirit , and in the will or mind of god in some evidence or pure work of spirit , or raising of spirit , is but the askings of creatures as creatures ; and thus all meer natural and carnal people pray , and are heard and answered many times , in the mercy and goodness of god , who makes his sun to shine upon the just and unjust . all exhortations in scripture to this duty of prayer , as seek ye my face , pray continually , watch and pray , be fervent in prayer , ask and ye shal have , &c. are only then rightly , effectually and properly applied and obeyed , when the spirit of god doth it in the christian , when the spirit of god breaths in and reveals the will of god , and acts in the duty or expressions , and the christian speaks in himself , or in presence of others , that mind of god ; and so this spirit of god clothes its self in flesh , or letter , or expressions , as to the outward man ; and they who say amen in the spirit , as the apostle saith , say amen in the same spirit , or else they are not in prayer in a pure spiritual closure , or unity of spirit . prayer is the workings and weaker or fainter manifestations of the spirit of god in the christian , while he is in bondage , that is , while god is not the fulness , the light and glory , and all in all unto him ; for where there is any asking or seeking or desiring , there is not perfect rest , enjoyment , alsufficiency , and fulness : and therefore while christians are in bondage , and not yet brought into the glorious liberty of the sons of god , they are under the ministration of prayer to god or of asking ; as children are to a father in non-age and pupillage . all scriptures of prayer , or concerning prayer , and the prayers of the saints in the vial , are considerable respectively to the state of weakness and bondage the saints are in , praying not in the spirit of god but in weakness or the flesh , according to their own wils ; hath been usuall with saints formerly , as paul who prayed thrice to remove the buffeting , and was answered , my grace is sufficient for thee , or is it not enough that i have grace for thee in all my dealings and dispensations towards thee , live thou upon that ? and the lord jesus himself prayed , father if it be thy will let this cup pass ; yet afterwards he was more the manifestation of god , father not as i wil , that is , not as i , or that of man in me , but as thou will ; and many christians wanting the clear and glorious revelation of the will of god , pray for such and such things , for the obtaining such and such mercies , and removal of such and such miseries , being all this while in the dark to the will and mind of the lord ; when as if the will of the lord were seen or discovered , they would rejoyce and be at rest in such conditions , and learn how to want as wel as to abound , that is , to want such or such things as the lord takes from them , and to abound in the lord without those things , or with those things , which is the sweet state of the christian , and a rest or peace in figure to that glory and fulness to be revealed in us , and those christians as are in some measure in this light or glimpse of the fulness of god , are entred upon the borders of canaan , and are feeding upon some bunches of the grapes of the promised land . a discovery of the law . some say , the law is obligatory and binding to all christians , because moral , and so perpetual , and that it was revealed because of transgressions : and that the law is of no less efficacy now then before to reveal sin and convince of sin , and that christ came not to destroy the law , but to fulfil it ; that the ministery of the law ought to precede and go before the gospel , because none ought to have christ offered to them in a promise , but such as the law hath humbled and prepared ; that god doth sanctifie the ministry of the law to conversion and sanctification of his people , and such as preach it are not legal ; thus the protestant in general . others say that a further discovery of the law is this . that the law was a discovery or appearance of gods righteousness and mans , according to the nature of both , as in the first creation , god is revealed in the law to be one god and only to be worshiped , and no other gods but one ; and man is revealed in his first created righteousness , love thy neighbour as thy self . the law is in every one by nature , accusing and excusing , and gods transcribing it into tables of stone was to set before man a testimony or witness in the letter of what law he had inwardly , the law is spiritual , and to bear witness to his apostacy and falling away , and to all his sins , transgressions and enormities committed . moses and the prophets were ministers of it in the letter , the law was given by moses , it being first delivered or preached by the ministry of angels , or dispensation of angels ; the lord jesus himself and the apostles were clearer and more spiritual ministers of it . the law , as it is in letter , and in the ministry of moses , and the prophets , and christ , &c. is a witness and image to the more excellent law , that of the spirit of life in jesus christ . the law , in meer letter and legal ministry , works bondage and brings forth the spirit of bondage in those who are under the law , working convictions and testimonies of good and evil , whereby the law of nature is awakened and strengthned to accuse sinful flesh . the law , as it is a figure , or shadow , or image of spirit or spiritual righteousness , may be a ministry of preparation or witness , as john was , prepare ye the way ; and the baptism of water to an outward purification or washing as the letter or ministry of the law is ; and this is a ministry of gods first appearance to a sinner . men may work very high , as to god and duties and works by the ministry of the law or letter without , and the law within , and the letter of scriptures interpreted by no higher a light then that of the law ; and yet all such righteousness is but to bondage , compared with the higher law or spirit of life . the law cur●eth all unrighteousnessas to the fleshor man sinning , and it is thatstanding condemnation offlesh or sin ; the law was revealed because of transgression , and cursed is every one that continueth not in all things that are written in the law . all the repentance and reformation , which the law or meer ministry of the letter works , is not spiritual but legal , and yet , if in order to a more spiritual or to christ in spirit , it is of the nature of johns ministry , a preparatory and figure of more glory and truth in substance . the spiritual man , who lives in the spirit , is not under the meer law of the letter , but it is according to its spirituality , the principle and spirituall life of him , so as such are not under the law but under grace , and not in bondage and feare but love , perfect love casting out feare . they that are true spirituall comprehensive christians know in what order and subserviency to place the law , as it is in a ministery of letter , when as the infant christian in the first discovery of christ or free grace , looks upon all ministrations below him as legall , and so is carried out to oppose them , too disorderly . a discovery of duties and works . some say that duties and works are fruits of faith and of the habits of grace in us , and are the conformity of a christian to the commandments and laws of god revealed in scriptures , and that duties are to be done because commanded , and that they are such ways and means as god hath appointed a christian to walk in to salvation ; and that according as these are performed more or less strictly a christian ought to judge himself or approve himself , and that christians are to wait upon god in duties for the spirit and for all other discoveries of himself ; thus the protestant in general . others say that the duties and works of a christian flow from the spirit of god , of love and of adoption , else they are but the performances and obedience of servants , not of sons and such as are born of god . that the meer commandments or letter of scripture is not a law to a christian why he should walk in duties , but the law written in our hearts , the law of life ; and this is the difference of duties and performances under the meer old-testament-dispensation and the new , or pure gospel or new covenant , the one or that of moses was a ministery from without , that of christ from within , and that duties in the letter are but images and figures of what the spirituall man doth act from that life of christ in him , not as things commanded him , nor in relation to heaven and hell ; because such obedience and actings are of service , and acted as first from without , and mercenary or of price , and for salvation . a discovery of outward ordinances . some say , outward ordinances are commands of christ and therefore to be done because they are commands , and that they are sanctified by god , and his spirit , and that we are to waite on god in the use of means , and that spirituall things are conveighed by ordinances into the souls of men ; thus says the protestant generally . others say , that outward ordinances as in the letter are the old testament ministration , or a legal ministration of johns ministry , or christ under the law , or in flesh , and that such ordinances as the lord jesus commanded while he was in the ministery of the law made under the law , a minister of circumcision , and not commands of christ as in meer glory and spirit , nor a ministration of his as in that more excellent condition and the not distinguishing christ as in flesh , and so teaching and commanding , and as in spirit , and so ministring in pure spiritual light and glory , is the reason of all such legal doctrine and use of ordinances in bondage , as is this day in the letter : other of baptism &c. or church-fellowship &c. that the new covenant or god revealed in his , and teaching his is not by any outward way or ministry or means , but by the inward or unction and anointing , ye are all taught of god ; no man shal teach his neighbor or brother any more , saying , know the lord ; and all conference and discoveries in letter or speech is but meer witnessing to the lord and the discoveries of god of what we are taught , not , any ministry ( as formerly ) for teaching . no outward ordinance or ministration of the creature or of letter can convey or confer or bring in pure spiritual things , there is a great mistake in that , and they are but signs and shadows of spiritual things , and they are to the spirit in the new testament as the shadows of the old were to the flesh of christ , figures and perishing things and to be fulfilled in spirit and in the coming of spirit . they are that which are called the beholding god as in a glass , the seeing darkly and in part the heavens and earth which are to be rolled up as a garment . a discovery of the jews and their conversion , some say , they are those who are of the seed of abraham and have abraham to their father , and are jews by fleshly birth , and such as live yet in the old testament laws and priviledges as circumcision , and have the vail upon their hearts un-taken away , opposing christ come in the flesh , and expecting the messiah yet in a more carnall glory , they shall be converted and called in before the coming of christ in judgement . others say , that the jews were but a figure of the children of the bondwoman , and of the christians under the apostacy or in meer letter and corrupted forms of worship ; and as the jew was reckoned before to be the people of meer ordinances , and of the worship of god according to the letter of scriptures , to whom the oracles of god were committed , and to whom pertained , &c. so the christians generally who are now the people of the new testament , as to letter , and of all the worship according to the scriptures in the letter , are that jew under the new testament , answering to the jew under the old , there being two seeds according to the flesh and according to promise , though they by promise or faith are counted for the seed . the calling of the jews is the bringing up the christians from letter to spirit , and according to this mystery the jews shal be called and converted dayly and are ; for in the whole nations of christians as of italy , germany , poland , denmark , spain , france , scotland , england , &c. the lord shal call in many by his own spirit into himself , and shal be revealed in them in power not in form . that the jews who are by nature jews or according to fleshly generation shal be no otherwise called but as the other jew of which they are a figure ; and thus they interpret the call of the iews and not in any such outward observation as men commonly suppose , not remembring that the kingdom of god comes not with observation as to the world , and that the day of the lord shal come as a snare upon all the earth . all false worships & ways , practised in conscience or in liberty , will be destroyed in christ's day . god hath a time before christ come in spirit as he had before christ came in the flesh , a time wherein he suffered long and was patient , and was revealed to his people , though dwelling in much gentilism , judaism and ignorance ; and therefore gods appearance , or communion with his people from the time of the falling away , or of the man of sin being revealed , hath bin in grace and long suffering , and hath patiently born his being crucified , in spirituall sodome or egypt , and therefore he hath been with his people under popery , under episcopacy , and is at this day , not in approbation of their forme but in his own meer love , grace , and long-suffering , and is at this day accordingly with the people in independency , presbytery , baptism , &c. and all other male-administrations . the lord jesus hath a day and time to be revealed in , which is his coming in the saints when he will judge the world , and then shall antichrist be consumed , and the flesh of the whore or babylon in all her administrations shall be tormented and burnt with fire , and not a little one of babylon shall be spared , but dashed against the stones , not the purest idols she hath , even idols of gold and silver , with all her merchandise , pearls and pretious stones , and cynamons and odours , and frankincense , all things of false worship , &c. and administration , though very sweet and pretious in the judgement of flesh and blood , and then shal all the saints indulgencies cease to all these things under which they are now walking , some in conscience , some in liberty , even then when gods indulgency ceases . a discovery of christ in us . some say it is no other but habits of grace in us , and such a work of sanctification & mortification wrought by the graces of the spirit ; and this they say is christ formed in us , the image of christ , the conformity to christ , this the protestant generally . others say christ in us is when we are made the anointed of god , which is the christ or the whole entire christ as one spiritual new man . and that the image of christ in us is christ manifested in our flesh as to sufferings and death , whereby the flesh is crucified in the power of god and of the spirit , and the outward man or the flesh is dying and perishing even day by day , and is then dead when the very life of the flesh is slain , and we live no more unto our selves but god or christ liveth in us , it being no more we that live ; and manifested , as in resurrection , or in the life of the spirit , wherein we who were dead in sins and trespasses are risen with christ , who is the resurrection and the life , i am the resurrection and the life . the fiery tryall . there is a state and condition of christians scarce known , and it is the fiery tryall , or that power of god put forth upon the administrations that christians are under , and so passing out of them into higher discoveries of god , and the fiery tryall is the spirit of god burning up or destroying such an administration to a christian , as when a christian passes from a meer legall state into a state lesse legall or more gospell , receiving some more precious and sweet appearances of god in grace , and free promises , in this passage there is a fiery tryall upon that first administration that was legall , whereby mans own righteousness is consumed and crucified to a more excellent discovery of god ; and even in that more gospel-state of a christian whereby he enjoyes god in that ministration of graces , gifts , and ordinances , there will be a fiery tryall in a christians passage into more glorious manifestations of god , and there will be a burning and torment even in that ministration of his graces and gifts , &c. and this state is prophesied of in that scripture , the sun shall be turned into darkness & the moon into blood before that great and notable day , that is , not only the lord iesus the sun ( as some say ) wil be as darkness to the world , &c. but all that which was the glory and light of a christian and his way of communion with god , his sun and moon and stars shal be darkned and become as blood before that notable day , or that more excellent revelation of god : and that of peter , but the day of the lord will come , &c. in the which the heavens shal pass away with a great noise , and the elements shal melt with fervent heat ; the earth also and the works that are therein shall be burnt up ; which is not only a prophecy of the last judgment , but of the particular judgment upon former administrations in a christian which is figured out in the heavens and earth and elements , which are those more or less glorious administrations , and the fire is that trial by the spirit of god which as fire burns and destroys . this is accordingly figured out in that to the corinthians , the fire shal try every mans work of what sort it is ; if any mans work shal be burnt he shal suffer loss , which work is those several administrations of gold , silver , pretious stones , wood , hay , stubble , which pass under the revelation of the day , or glory of christ or fire of the spirit . this is further revealed in revelations . . i know thy works and tribulation and poverty , &c. and ye shall have tribulation for ten dayes , this was written to the church of smyrna , or to all christians under the figure of that church which was tribulation prison or bondage and poverty , that is , while christians are in their former administrations as in bondage , prison , poverty , looking at all they have as nothing , and all former things they were rich in as nothing , and now as bondage to a more excellent enjoyment of god . this is likewise in the mystery of it , the cross of christ , or the fellowship of christs sufferings , crucifyings , and death , for as christ crucified all that glorious administration in which he was in the flesh , and it all died to a more glorious life , even the glory of god the father , so every christian is to take up this cross , and to bring his highest and choycest administration to this cross , and to have them all crucified to higher discoveries of god , this is the knowledge of christ crucified , or self-denial . many christians who are sadded , darkned , in much tribulation as to the administrations they are under , and take them for desertions and withdrawings of god , when as they are the presence of god upon such administrations making them dark and wither and consume , and the bringing in of a richer and fuller glory . god in heaven or in a place of distance as to our infirmity . many christians in theirconceptions of god andprayings or addresses to godconsider him as in a local glory , and so change theglory of the incorruptiblegod into an image made like to corruptible man . god is infinite and all in all , and whither shal i go ( saith the psalmist ) from thy spirit , or whither shal i fly from thy presence , and where is the place of his rest ? and say not in thy heart who shal ascend into heaven to bring christ down from above ? the word is nigh even in thy heart , the word ( saith the apostle ) that we preach , which word was christ the eternal word , which was with god and was god : and thus the lord is said to be at hand , the lord is at hand . the spiritual christian knows that all figures of place , as of gods residence , as heaven , and all such discoveries of god as to place or distance are only as to man and to the infirmities of man ; and therefore prays not and speaks not to god nor of god as to place or distance , but as if he were in him and about him , his right hand embracing him and his left hand under him ; and in such discovery of god as he hath by faith , &c. or any such graces and other administrations he worships not god , nor considers god as that or that discovery , because then he should worship something for god , which is not god and , as iohn , fall down at the feet of the angel or some glorious ministration and worship there . the carnall and weak christian worships , prayes , &c. and thinks of god as to form , figure , and place , and distance , and discoveries of him by graces , gifts , &c. whereas god is only to be enjoyed in those as in a glass darkly , for we have not seen his shape , nor heard his voice . the spirituall sabboth . this mystery of god was held forth first in the creation in that of the seventh day which god was said to sanctifie , which was no other then the enjoyment of god in the revelation of himself who is perfect rest and sabboth in his own glory , the six dayes being accordingly a figure of the christian in bondage or under active and working administrations , as those of the law and gospel are , as all forms of worship , duties , graces , prayer , ordinances , &c. this sabboth was a sign to the people of god in bondage or under the law , and the lord jesus , in his active and fulfilling administration while he was in the flesh , was the antitipe of the six dayes , and his entring into glory was that very sabboth and rest , which was the bosome of the father from whence he came and where he returned , and this is the scope of that fourth chap. to the hebrews , and the bosome of the father is that sabboth or rest , there remaineth therefore a rest to the people of god , and he that hath entred into his rest hath ceased from his works as god did from his , that is , the lord jesus having fulfilled his dayes work as to the law , entred into his glory or rest , so christ in that held forth the true christian sabboth , which was the father , as philip , shew us the father and it sufficeth us ; there is fulness , rest , sabboth , and sufficiency in the father , or revelation of god in the christian . so as the spirituall christian in the true discovery of god his fulness lives in an eternall every-day sabboth , while some live in little more than the bare sign , or one day in the week . the gospel as in its own glory , and as in the scriptures of the old and new testament . the gospel is everlasting for it is the tydings and revelation of god , in love , grace , or mercy to his , or god manifested in flesh , or making his tabernacle with men . this gospel which is no other then the mystery of salvation , revealed or declared in spirit to men , is cloathed in several administrations , as that of the old testament and the new , the scriptures of both being the revelation of heavenly things by earthly or created things , or by naturall forms and expressions , so as the letter is a parable , figure or allegory , by which spirituall things are spoken and brought forth amongst men ; they are they which testifie of christ , hitherto i have spoken to you in proverbs , &c. the scriptures or writings of the everlasting gospel , are the true scriptures as they are the very image and letter of the mystery of salvation or of spiritual things or the mind of god , or as they are in that pure and spiritual order and form of words to truth its self , not as they are meerly in their grammaticall construction and sense or common reading , which any that understand the hebrew or greek may receive , and therefore the scriptures according to such or such interpretations & consequences of men , are not to be imposed as meer things of faith and fundamentals , but so far as the spirit of god reveals them to be that very truth and minde of god in those who receive them , else they are received and acknowledged for the authority , and reputation of men , not of god , therefore christ told the pharisees they erred , not knowing the scriptures , and yet they had the scriptures , and read them , and understood them in the letter , but not in the spirit . the gospel being thus distinguished into the spiritual nature of it , and into the administration with which it is cloathed , nothing is pure , spirituall , divine gospell , but that which is light , life , glory , spirit , or god revealed ; whatsoever is of meer letter , form , ordinance , is of the administration or gospel-cloathing and appearance , as to men and as in the flesh , things that are seen are temporal , things that are not seen are eternal . so as that distinction used concerning ordinances , when they are called gospel-ordinances , gospel-commandments in contradistinction to the legal ordinances is a great mistake and an advancing and exalting outward things into spirituall , and putting an image of christ and divinity upon them , which they will not bear in such an opposition or contradistinction , to the ordinances under the law , for al the ordinances under the law or of the old testament , were gospell ordinances , or ordinances holding forth christ , and figuring christ ; and so the ordinances of the new testament ; and are all alike letter , outward , and visible , and of things that perish with using , which was the nature of the administrations of the law , and therefore saith the apostle they did all eate the same spirituall meat , and they did all drink the same spiritual drink , and they drank of that rock that followed them and that rock was christ ; that is , the ordinances of the law or old testament were as much spiritual as those of the new testament , that is , such things as signified christ in the flesh , which those of the new testament as baptisme , and the last supper , but he concludes , be not ye idolaters as were some of them , they sate down to eate and drink and rose up to play ; that is , they did idolize those outward administrations as their manna , water , out of the rock , and passeover which they eate and drank , and rose up to play , that is lived in the meer refreshments of such formal participations and communion with meere outward things and ordinances , and were cheared , and contented with such created enjoyments of god ; thus they rose up to play after their idolatry with those administrations , as many weak christians now , who having sate down to eate and drink in the administrations of the new testament , as these in the old , rise up to play , go away sed up with created refreshments rather than spirituall manifestations of god . assurance of salvation . the pure , spirituall , and glorious assurance of salvation comes from the knowledge of god , or the pure manifestation of the spirit of god , bearing witness and giving testimony , that we are the children of god ; this is pure , spirituall assurance , this is called the white stone with a new name written , which none know but those that have it , this is the unction whereby we know all things , this is that spirit by which we know things freely given to us of god . so as all demonstrations of salvation , which are made to the soul by any rationall perswasive or argumentative way , and not in the meer evidence of the pure light or spirit of god , is but moral or humane and traditional , and will fail ; and all applications of gospel promises and all conclusions from the meer letter of scriptures which are not the pure image or figure without , answering the very evidence & demonstration of spirit and of god within , is but a literall and formal assurance , and will fail . all counterfeit or resembled testimonies either by sathan who can transform himself into an angell of light , or by the meer perswasion of nature , or the carnall conscience , whereby nature doth willingly deceive , and flatter & perswade its self , being usually unwilling to perish , and beleeve its own destruction , will fail . but there are many waies of assurance of salvation though more dim and faint , besides that more inward and purely spirituall , and that meerly of god , which is enjoyed very rarely , and i know not by whom , excepting those only to whom the kingdome of god is revealed in spirit , and god is seen face to face ; and first assurance is wrought by the knowledge of god , according to such enjoyment as the soul is under in its administration to god , as first , there are these waies of knowing god , . by reason or the meer light of nature , and works of this creation , and here there is a law accusing and excusing ( as the apostle saith ) and how god is revealed in this as to salvation in al those nations where the gospel is not heard as in its outward letter and administration , or elsewhere , and how far god may administer christ in this , as formerly to job and cornelius , i dare not judg , nor condemn , nor conclude ; but sure there is no salvation out of christ ; and how far god may use this light of nature or reason to administer christ in , as he makes use of others more low and visible administrations not so excellent , i know not . there is a knowledge of god by graces and gifts or fruits of the spirit , as faith , love , self-deniall , repentance , &c. and by the letter or promises & outward ordinances and duties ; and as gods manifestation is in these , so is the assurance of salvation through these , and such assurance is of no higher and clearer and more glorious certainty then god through these doth afford , that is ( as the apostle saith ) darkly as in a glass ; and as these are shadowed and clouded , so is the assurance , and that is the reason , why so many are cast down , and afflicted as to this thing of assurance , and pine and consume because the testimonies of their salvation are no brighter nor clearer , then such administration will admit , and here they are to waite . the reason why assurances of salvation are no more glorious nor pure , are because the spiritual church or saints are in babylon , in the flesh , compassed about with the mystery of iniquity , and of antichrist in our selves , and enjoy not god in that sweet and pure vision as they shal do , when they return to jerusalem , the new jerusalem , the city of the living god . they that speak of the assurances in pure revelation of spirit , not comprehending al the several administrations & measures wherein god appears to his , do much mistake , and it will appear from that knowledge of god which is amongst men , in all its severall dispensations , as here follows . the knowledg of god according to the various dispensations of himself . god is known in the light of nature or reason and works of this creation , the eternal power and god-head being seen by things that do appear , and man being made after the image of god , and having a law within him accusing or excusing . . by the meer letter or scriptures , and light of nature or reason , which is a rational dispensation heightned , from such images , and appearances of god , as it meets with there or in letter . . by outward ordinances or signs and images and things that do appear and thus god is seen still as in the creation or increated things . . by the ministery of angels or a more high and seraphical , though still creature-ministrations of god . . by graces or appearances of the spirit , as faith , repentance , love , self-denial , humility , &c. which was the ministration of the first gospel-times under the old testament before christ came in the flesh , and now in the new testament , since his coming , and this is said to be as in a glass . . by gods own light , evenhimself revealed , and this is that pure , increated , divine , immediate glory , flowingfrom himself , or himself ; father ( saith christ ) glorifie me with thy self , or the glory that i had with thee , and the glory that thou gavest me , i have given them , that they may be one as we are one . now let us consider , who knows god according to himself , or his own light , & glory . none ( saith god ) can see me and live , so as they that see god do not live , they do not live , or that thing called themselves doe not live ; that which is called a mans self is his own reason , his wisdome , his righteousness , his desires or wil , his imaginations , his affections , his lusts ; now if these live , god was never yet seen , none can see god & live ; for when any see god it shall be no more they that live , but christ or god that liveth in them , now who is there that hath seen god , that doth not live , in whom nothing of self lives . and that we may see how god revealed wil annihilate and bring to nothing all flesh , consider the appearances of angels , & graces &c. how was daniel smote into astonishment ? no spirit was left in him : how was isaiah ? wo is me i am undone , i have seen the lord : how was john when he fell at the angels feet ? how have many left the world and worldly contents , relations , and all other creature comforts , as many anchorites and contemplative souls , who are carried no higher then by angel discoveries ! oh! how doth the pure appearance of god pour shame upon all flesh & fleshly glory , and excellency , upon all the visions and dreams that man hath had of god , either by pure reason , his image , or by creature-imagery or outward administration and notion by letter , or by graces &c. for when that which is perfect is come , that which is in part shall be done away : the day of the lord wil be upon all our cedars and oaks and pleasant pictures , and idols of gold and silver , even our richest and most spiritual idolatry , and judgment shal be upon all the merchandise of babylon , the pearls and pretious stones , the cinamon and odours and frankincense upon all deceiveableness of unrighteousness and all false worship , &c. a further discovery of the mystery of salvation in the gospel-administration , and its own glory . the gospel-administration wherein the mystery of salvation is first discovered , is in the scriptures of the new testament held forth in these following particulars . . in repentance , which they say is a sorrow for sin wrought by the spirit of god and the law , flowing from christ who gives repentance to israel , and the spirit of grace which mourns over him , &c. and is that godly sorrow for sin the new-man grieving over the old . . in faith , which they say is an act of the regenerate soul upon christ , resting and beleeving in him for justification & righteousness , or as some say , a grace from christ or righteousness . in conversion or calling , which is the work of the spirit of god turning , or sanctifying or perswading the soul of the christian from his sinfull , and unregenerate estate , to god in christ . . in justification which is gods pardoning the sins of a beleever , or not imputing sins unto him , and imputing the righteousness of christ unto him , whereby he stands justified and forgiven , and righteous in the sight of god freely ; and of gods grace through faith instrumentally , which as the hand receives christ , as some say ; without faith , as others say . thus the scripturs in the letter hold forth the first revelation of the mystery of god in such words and expressions as these and such as these are ; as prayer , good works , duties , ordinances , which are very suitable , and proportionable to the first appearance of god in us or the mystery of salvation , working in its infancy and first creation in the christian , and thus the infirmity of christians is fitted with a manifestation of the mystery in words and forms , and all the christian churches of the world generally draw out all their systemes and models of divinity into articles of faith and confessions of faith , according to this very letter of scriptures , which is no other but a revelation of the mystery of salvation as to mans infirmity , and say some , they call it their fundamentals and the highest attainment of christianity . others say the mystery of salvation is no other then immanuel or god with us or god in flesh , not only in that man christ but in the whole christ , christ being no more but an annointed one , and that annointed one is our nature or weakness annointed with the spirit , even god himself who is strength ; and this mystery of great and exceeding glory is revealed in pieces and parts and after the manner of men , according to the infirmity of our flesh , within the christian in graces &c. and in the scriptures or expressions and forms without the christian . the seekers their attainment , with a discovery of a more spiritual way . they finde that the former christians of the first or of the apostles times , according to institutions then , and the administration of ordinances then , were more visibly and spiritually endowed with power from on high , or with gifts of the spirit , and so were able to make cleer and evident demonstrations of god amongst them ; as in the churches of all the christians then , in corinth , ephesus , &c. and that all who administred in any outward office , as to spiritual things , were visibly gifted ; there was then an apostle , evangelist , prophet , pastor , teacher , gifts of healing , gifts of miracles , of tongues , &c. and all was administred in the anointing or unction of spirit , clearly , certainly , infallibly : they ministred as the oracles of god . but now in this time of the apostacie of the churches , they finde no such gifts , and so dare not meddle with any outward administrations , dare not preach , baptize , or teach , &c. or have any church-fellowship , because they finde no attainment yet in any churches or church-ways , or administration of ordinances , according to the first patern in the new testament , they finde nothing but the outward ceremony of all administrations ; as of bare water in baptism , of bare imposition of hands in ordination , of bare election of officers , as pastors , teachers , &c. of bare church-censures , without the visible power of gifts of spirit which were before . therefore they wait in this time of the apostacie of the christian churches , as the jews did in the time of their apostacie , and as the apostles and disciples at jerusalem , till they were endued with power from on high , finding no practice for worship , but according to the first patern . they wait onely in prayer and conference , pretending to no certain determination of things , nor any infallible consequences or interpretations of scriptures . they wait for a restauration of all things , and a setting up all gospel officers , churches , ordinances , according to the patern in the new testament . they wait for an apostle or angel , that is , some with a visible glory and power able in the spirit , to give visible demonstration of their sending , as to the world : and thus they interpret those places of the revelation . this is the highest of their attainment . but some speak of a further discovery , and more spiritual then this of the seekers , as this : . that there is no warrant from scriptures to expect any restoring of offices or ordinances according to the first patern in scripture . . that the first patern in scripture of offices and ordinances , was but a more purely-legal dispensation , or a discovery of the gospel rather as to christ after the flesh , then after the spirit ; and a discovery as to the weaknesse both of jews and gentiles then , respectively to visible administrations , and gifts of spirit . . that the administrations and gifts then , were but a ministration in part , and darkly , as in a glasse , and of things that should vanish away . . that god never set up any administration or office but for a time and season , and used it as a temporary dispensation ; as the tabernacle , temple ; law , priesthood , &c. and then left them never to be restored . so the first gospel-administration by ordinances , gifts , &c. . that to wait in any such way of seeking or expectation , is antichristian , because there is no scriptures to warrant any such restauration , or expectation of such administrations : and that all such waiting is that desert , wildernesse-condition prophesied on by christ ; that is , waste and barren as to spiritual things : if they say , behold , he is in the desert , go not forth : and that it is that condition prophesied on to be in the secret chambers , or single fellowships that are in such expectations ; a chamber signifying an upper room , or a room above others ; so this state of seeking is thought by those of that way , to be an upper room , or higher administration , as to presbytery , independency , baptism , &c. and that lo , christ is here , or the gathering into that way , and saying it is his , to wait in . . that the truth is , christ is in all his in spirit and truth , and as the eternal seed ; and his fulnesse is already in the saints , or all true christians ; and that all growth , improvement , or reformation that is to be , is onely the revelation or appearance of this ; when he shall appear , &c. or to be revealed in the brightnesse of his coming , in the day of the lord jesus ; and that he is in us that true life , salvation , glory ; onely we see him but in part : and that all conceptions of god or christ , as to distance of coming , &c. administrations , ordinances gifts , are but to expect christ in a fleshly way or appearance , not as he is in us , our life , fulnesse , hope of glory , &c. and this next appearance of his shall be in his own light , spirit , and glory , in himself and his . and this is that reformation to be expected ; this is the last administration of himself by himself in his : in his light we shall see light . and the saints or true christians shall not onely see god thus in himself , face to face , as they are seen ; but the world shall see him in a way of conviction and spiritual judgement upon themselves ; even him that sits upon the throne . and all that pure administration of ordinances and gifts which was and is expected by these , is but a middle or interdispensation betwixt god and his ; wherein god is seen as in a glasse , not as he is in his own glory , which is himself , which is the last and most spiritual discovery . the grounds both against liberty of conscience and for it , clearly stated , for all to judge . against liberty of conscience these are the strongest grounds , and all the grounds generally known . . the magistrate is the keeper of both the tables of the law : and as he may punish any evil committed against the second table , or the society of man ; so he may punish any idolatry committed against god , or the worship of god , in the first table . . the magistrates under the old testament reformed ; moses and joshua , the kings and princes of judah and israel , nehemiah , &c. so the magistrates now . . the magistrate is the minister of god for good , and a terrour to evil works , and bears not the sword in vain ; therefore may punishheresie and schism , becauseevil . . the magistrates are prophesied on to be assistants to the church of god : kings shall be thy fathers , and queens thy nursing mothers ; and therefore may punish all such as are enemies to it , as all hereticks and schismaticks are . . peter smote ananias and his wife sapphira with death , which was a temporal punishment , for their sin of hypocrisie : so may the magistrate put forth a temporal punishment for a spiritual offence . . paul wished that they were cut off which troubled them : therefore magirates may cut off hereticks , because they are troublers of the church . the church of thyatira was reproved for suffering jezebel to teach , and to seduce : therefore magistrates are not to suffer false prophets or seducers to be . . the father and mother of him that is a false prophet , shall thrust him thorow , and say , thou shalt not live ; for thou speakest lyes in the name of the lord . this was a prophecie as to magistrates punishment forheresie . . if magistrates shall not punish for heresie , errours and schism , there will be nothing but confusion , and no settlement nor establishment of any peace , order , or truth in the church . . it appears from the practice of all christian states generally , who punish all such as conform not ; from all councels and synods , who still hold this power to be in the magistrate , of reforming and punishing heresie and schism . the grounds for liberty of conscience which are strongest , and are all commonly known . . moses was a keeper of both tables onely as he was a type of christ , and so called the mediatour of the old testament , and worship of god then : but so is not the magistrate now , the office of moses being fulfilled in jesus christ , and ending in him , even in that person in whom all the types were fulfilled . . the magistrates of the old testament , as moses , joshua , the kings of judah and israel , nehemiah , &c. were in a peculiar and special way of magistracie as to that church-politie of the jews , and had a special , and peculiar , and infallibly directive power of priesthood with urim and thummim , and prophets anointed of god to assist , and direct , and instruct them in the law , or reformation of the church at such times as they reformed . and the law of the old testament lay more plainly and clearly in the letter , not so much in spirit as the letter of the new testament : and therefore the magistracie now having no such special reference to a church-politi● , nor any such ministery infallibly directive joyned to them , cannot proceed so to reform , nor compel , nor punish . . the magistrates under the new testament are ministers as to good and evil , not as to truth and heresie : and this good and evil is such good and evil as falls under the law of their cognizance , that is , the law of nature , by which they make laws , and judge the breach of them : which law of nature or right reason , is the law or principle for administration of justice and righteousnesse in all societies of men and nations : and thus the magistrate bears not the sword in vain . but this is not as to heresie and schism , of which the higher law is judge , viz. the law of the spirit of life which is in jesus christ , not the law of nature or this creation . . in that prophecie , kings shall be thy fathers , and queens thy nursing mothers , is not in its own scripture , or any other , interpreted to be any other thing then the indulgency and favour of states and kingdoms to the people of god ; which is far from bearing witnesse to any destructivenesse or persecution of them . . that peter smote ananias and his wife sapphira with death for lying , is onely a witnesse of gods power and holinesse put forth in an act of miracle upon the sin of hypocrisie , for convincing unbelievers , and confirming believers , and is no way exemplary to any magistrate , being a power by miracle , or by an extraordinary act ; and magistracie in its administration is ordinary : and it was in an apostle , not a magistrate ; by a spiritual , not a carnal weapon . . pauls wishing that such were cut off that troubled them , holds forth no other cutting off then by church-censure or excommunication , which was a visible dividing them from that visibly spiritual body the church , called a delivering up to sathan , &c. . the church of thyatira was reproved for suffering jezebel to teach and to seduce : but this is not the magistracie of thyatira which was to forbid her teaching by punishment ; but the angel or ministery of that church , as all agree , who was rebuked because they or he put not forth that spiritual power they had of admonition , rejection , excommunication . . the father and mother of him that begat the false prophet , and was to thrust him thorow that prophesied lyes in the name of the lord , was a prophesie respectively to the law of the jews which was amongst them against false prophets , and had a true priesthood , and infallible prophets , with a special law to try them by , and condemn them . and more spiritually was this : by the false prophet , is meant the spirit of antichrist : by the father and mother that begat him , they who made him a prophet , or begat & cried him up into the reputation of a prophet : and then thrusting him thorow for the lyes he prophesied , is their spiritual smiting that antichristian working with the sword of the spirit , through some new enlightnings from god received , or brightnesse of christs glory , which shall stay and kill all appearances & deceiveablenes of the man of sin or false prophet , and not suffer him to live . . that there will be no settlement of peace , order , or truth in the church if the magistrates do not punish for heresie , is upon mistaken & false grounds , supposing three things which are not . first , that the church-politie of the jews by magistrate and priesthood , is to be used by christians ; which is not , it being fulfilled in christ the true king and priest ; and christians having no such infallible priesthood to joyn to magistracie . secondly , that civil power can establish any thing of an higher glory , law and principle then it self ; as all spiritual truths and discoveries of jesus christ are . thirdly , the mistake of true spiritual settlement , peace , order , and truth , which receive all their being , propagation , and establishment from the spirit of god , and the scriptures , and such spiritual laws as god hath revealed for ordering the outward man of the christian by , respectively to the society or fellowship of other christians , called church-censures , &c. christians being under a twofold politie ; that of the kingdome of christ , as christians ; that of the kingdom of this world , as men , or such as are subject to the laws of civil government : and likewise supposing all peace and order to be grounded upon uniformity , not upon unity of spirit ; and preservation of the civil peace of the state . . that states and kingdoms do to this day practise punishing heresie by the power of magistrates , and that councels and synods do allow it ; all such practice of what states soever in this kinde , doth shew onely what they do , not what they ought to do . and the kingdoms of the world are prophesied on to give their kingdoms and strength from themselves to the false church . and for councels and synods , they are such as have erred in other things , and why not in this ? it being their great interest to establish themselves , &c. by the magistrates power . whatsoever is not of faith , is sin : so as all who are compelled in things of worship to do any thing of which they are not perswaded , do sin . gospel-sins , or sins against an higher law or light then that of nature and reason ( which is the onely sphere for civil government to move in ) is to be judged and punished by a law and light proportionable , and more spiritual then any power of magistracy ; as the spirit of god going out in gospel-judgement , admonition , rejection , excommunication , &c. the danger and hazard of persecution of the members of christ , which is a sin bringing much judgement , because judged and punished by such a light and law , viz. by synods and councels of men who are not infallible in their decrees and judgements of truth and heresie . by force and compulsion , men who are weak in the faith are made hypocrites , in their outward man conforming to the laws of men in fear and bondage . all such power of compulsion in states and kingdoms principled with any light and liberty , except spain , france , &c. shall destroy the true interests of all such states and kingdoms oppressing all societies and fellowships of men , as to spiritual things , though never so peaceably affected , as men and subjects . a mystery : or , the christian following the appearances of god thorow all created things . that which is the pure , spiritual , comprehensive principle of a christian , is this : that all outward administrations , whether as to religion , or to natural , civil and moral things , are onely the visible appearances of god , as to the world , or in this creation ; or the clothing of god , being such forms and dispensations as god puts on amongst men , to appear to them in : this is the garment the son of god was clothed with down to the feet , or to his lowest appearance . and god doth not fix himself upon any one form or outward dispensation , but at his own will and pleasure comes forth in such and such an administration , and goes out of it , and leaves it , and takes up another . and this is clear in all gods proceedings with the world , both in the jewish church and state , and christians now . and when god is gone out , & hath left such or such an administration , of what kinde soever it is , be it religious , moral , or civil ; such an administration is a desolate house , a temple whose vail is rent , a sun whose light is darkened ; and to worship it then , is to worship an idol , an image , a form , without god , or any manifestation of god in it , save to him , who ( as paul saith ) knows an idoll to be nothing . the pure , spiritual , comprehensive christian , is one who grows up with god from administration to administration , and so walks with god in all his removes and spiritual encreasings and flowings ; and such are weak and in the flesh who tarry behinde , worshipping that form or administration out of which god is departed . a postscript to master gataker , authour of a book called shadows without substance , writ against me . sir , the reasons why i did not answer you , were these : i mean your last book , called shadows without substance , &c. i found that replies and rejoynders did exceedingly confound and perplex the plainnesse , and simplicity , and glory of truth , and had much of self , and passion , and recrimination ; which i am confident the lord will shew you in much of what you have writ : for i am assured that god will reveal and convince you powerfully and mightily in many passages which your self writ , and not the spirit of god . lay your hand upon your heart , and consider sadly , if the advantage of the times , the glory of reputation , the passion of man in you , and the multitude of yeers , and fame of learning ( not willing to be convinced by days or months ) did not write most of your last book . what you wrote in the sincerity of spirit , and in that measure of truth you received , i rejoyce in ; and what you wrote in the artifice of your parts , your wit , and your other humane advantages , or devices of flesh and blood , whereby you laid on colours to make your own arguments fair and comely to a man judging no higher then reason , or in your own measure of truth , and whereby you laid on your darker and more shadowish stuff upon me your adversary , rendering me to the reader , both in your title-page , and thorowout your book , as one that denied the apostles doctrine , and christ's , because i denied your conclusions and deductions to be that very doctrine , and the minde of those very scriptures of christ and the apostles . this , i say , must passe under the fiery trial , and you must suffer losse , so as by fire . surely , to deny what master gataker , or some synods of men say , is not to deny what christ and the apostles say , unlesse the spirit of god reveal in them one and the same truth , and that they all speak by one and the same spirit , in one and the same language . nor did i see that you in all your writings had done any thing against the truth declared by me ; but had onely defended your self , and your own measure of truth , with rejection and reproaches of mine ; and all this in the form onely of argumentation and confutation , not in the power : so as i did rest without replying , knowing that the substance of what truth i had writ was as i had received then ; and would abide , because he who is the patern of all truth , jesus christ , abides the same , yesterday , and to day , and for ever . and for any expressions of mine , or form of words which may make truth appear to some not one and the same ; i onely can as yet speak truth in the language given me : when i can speak more tongues , or the languages of several christians , of which the gifts of tongues were a signe , then i & you shall be better understood by our selves & others . sir , i have spoken one particular more clearly , which you & some others spake on in my book . and thus i take my leave of you , desiring to love any appearance of god in you , and to forgive any infirmities in you , which are of man ; as i desire my self to be loved or forgiven of others . and truely i do not expound that of contending earnestly for the truth to be in reproaches and passions , in replies and rejoynders , and many books ; but in spirit , and spiritual affection , and pure manifestation of the same truth . sir , your friend , john saltmarsh . a pretended heresie . that which is pretended , or at least believed by some to be heresie in my book of grace , is this ; which i desire to explain more fully , that it may appear more clearly to be truth : that christ hath believed perfectly , repented perfectly , mortified sin perfectly for us . first , that christ hath done all for us , is truth : he hath fulfilled all righteousnes , both that righteousnesse which is of the law , and that which is of the gospel , in graces &c. and upon this account he is made unto us righteousnesse , &c. secondly , faith , repentance , mortification , were all in christ originally , primarily , as in their nature , theirfountain , their root or seed ; and therefore he is said to give repentance to israel ; and he is the authour and finisher of our faith ; and it is called the faith of the s●n of god ; and of his fulnesse have all we received , and grace for grace ; for everygrace in him , a grace inus . and to say christ hath done all these for us , first in himself , and then in us through himself , i hope is such an heresie as we all believe . it may be , my want of clearer explanation , made it be taken for heresie ; which i hope will now be judged more candidly to be a truth . nor can this ( that christ hath all graces and perfection in himself ) prove that we stand in need of none in us , no faith nor repentance in us , nor mortification of sin in us , no more then pauls doctrine of grace and faith , and the christian to be under grace , destroy the law , or make void faith , or cause men to sin that grace may abound . i never yet denied the graces and fruits of the spirit of god , which appear in faith , repentance , new obedience , mortification of sin , as may be seen in all things i have writ . it may be i may speak truth in such a notion or conception , or measure of light as i have received it in , and not in anothers . the christian , as the english or french , can onely speak in his own tongue or language , till the lord be one , and his name one amongst us : and in the mean time , let us judge heresie by the truth in scripture , and in the spirit ; not as it seems to us so , or appears so , perhaps not for want of true light in what is writ , but more light to what is already writ , to make it more clearly appear true light . to master knolls , the authour of a book called the shining of a flaming fire , &c. writ against me , as to the point of baptism . dear brother , i have been long silent , not because what you writ had prevailed in me to believe the ordinance of baptism by water , so practised , of that necessity , or of that pure & apostolike practise in these times , since the outward court given to the gentiles , hath been troden down , and the gifts of spirit , which was the glory and life of those visible administrations then , now taken away . but i was not very hastie , because i know it is not man that teacheth truth , but god ; ye shall be all taught of god . there are three things i propound to ye , with many other . . that all that baptize now by the power of teaching , ( go teach and baptize ) do teach in the same gift the disciples that baptized formerly did teach ▪ that is , as the o●acles of god , in the pure manifestation of the spirit of god ▪ else that command , go teach and baptize , belongs not to disciples of lesse pure , lesse certain , and lesse infallible teaching , as all d●sciples now in mystical babylon ▪ or the flesh , are ; but to disciples of the first anointing , or first fruits of the spirit , such as the apostles were , and such as philip , and ananias , and the brethren with peter , &c. . that the baptism of water is christs baptism , or his administration ; but it is johns and his ministery : i come baptizing with water ; but he shall baptize ye with the holy ghost : and therefore christ never gave it to his disciples in their first commission to preach to the jews , nor baptized he any himself , that can be found ; nor doth it appear that this in matth. . is meant of baptizing by water , but by the spirit , or baptism of gifts , which christ baptized with in their administration , saying , lo , i am with you , or in you , &c. . that the disciples of christ baptized onely by water , as in johns ministery , though into christ , as all legal administrations were , viz. to christ ; and did it partly in honour to johns ministery , ( for , a greater prophet then john hath not risen ) and to the believers weaknesse ; as in that , to the weak , i was weak : to them under the law , as under the law , &c. yet , saith he , i was not sent to baptize : it was no part of his commission , but of his spiritual liberty , and to edification of the weak : for he circumcised . and there is another thing which hath caused much mistake and confid●nce in this point of baptism by water , and that is , the not distinguishing the doctrine of baptisms , but interpreting the words of baptism used in the epistles , which appear to be words of mystery , and spiritual immersion , as to the mysteries of god , and of being made by one spirit one with christ , one in his death , buried with him by baptism , &c. to be of a meer literal , elementary signification , and to be meant of water onely , and from this , pressing it as necessary , &c. and further , there is no little mistake of that in the hebrews , where the doctrine of baptisms is reckoned amongst the first principles of the doctrine of christ ; whereas those first principles are reckoned in the hebrews , not as if all of them were things to be for ever the principles of every christian , but of the doctrine of christ in some of those things , as to that age ; those things being first brought forth in that ministration of christ then : for if it were otherwise , and all they of necessity as the first principles , then where is the other baptism of gifts there mentioned in the word ? for the word is baptisms , not baptism . and further , the apostle rather calls christians up higher , more into spirit : wherefore leaving , saith he , the doctrine of christ , let us go on to perfection , or , to that which is perfect ; which is christ himself . as if he should say , let us be no more weak christians , but such as seek higher and more excellent things . i refer you to the doctrine of baptisms here in my book , where i have not controversially written , but in meeknesse , and plain distinction of things . nor am i against baptism by water , if administred according to the measure of light ye are under , and not in an apostolical necessity and pressure , and as a dividing ordinance to the unity of the spirit of god in christians . dear sir , i love and tender those true appearances of god that are in you , and rejoyce with you in beholding that glory by which we are all changed from glory to glory , &c. and am your friend and brother in the lord , john saltmarsh . notes, typically marginal, from the original text notes for div a e- {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . act. . rom. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? psal. . psal. . psal. joh. . joh. . act. . psal. joh. . . rom. . . act. . . psal. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tit. . . cor. . . thes. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . see mason . fox booke of martyrs . beda . ephes. . . act. . . mal. . psal. . . thse . . act. . . ephes. . . joh. . , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rom. . , , . rom. . , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . sam. . . notes for div a e- cor. . . cor. . , . matth. phil. . . notes for div a e- {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. . , . cor. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} eph. . , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rev. . ● . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rom . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} gen. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . heb. . . psal. . . gen. . ephes. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} zac. . . cor. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rom. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} gen. . thes. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} abolitionis . gen . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} gal. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rev , . eph. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . col. . . ioh. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . joh. . . rev. . . prov. . mat. . rev. . ioh. . . ioh. . prov. . cor. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rev. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . heb. . cor. . cor. . cor. . . heb. . . luk. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cor. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rom. . . rom. . . rom. . . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cor. . . rev. . . cor. . . ephes. . . ephes. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tim. . . mar. . col. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . joh. . phil. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} cor. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rev. . col. , , col , , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , iohn , cor. . . cor , , , cor , , , cor. ● . . cor , , , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph , , pet , , , rev , , , heb. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tim , , , heb , , eph , , heb. ● . mat , , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} cor , , , ioh , , , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} col , , , , rom , , , rom , , , col , , , luke : cor. . . cor. . heb. . joh. . . . math. . luke . rom. . rom. luke . math. : math. . thes. . heb. . . rev. . joh. . . thess. . thess. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luk . heb. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luk . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mar. . . col. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mat. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . heb. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mat. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mat. . . col. . . . ioh. . ▪ gal. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ● cor. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . act. . . joh. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mat. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} act. . act. . joel . . cor. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c. cor. . . col. . . eph. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . phil. . . rom. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 〈…〉 . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . christo induti . gal. . rom. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cor. , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . into . col. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . col. . , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . col. . . . pet. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pet. : . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . examplar . hebr. hebr. mat. . ephes. . cor. . . cor. . . act. . . rom. . thes. . . ioh. . . . rev. . . chapters . rev. . act. . act. . heb. . rev. . . rev. . . hos. . rev. . . luk. . zeph. . cor. ▪ , , . cor. . , , . cor. . , , , , . gen. . . gen. . , . gen. . , , , . gen. . exod. . cor. . ▪ heb. . . exod. josh. math. joh. luk. . joh. . . joh. . . king. . . to . math. . cap. . c. . gal. . . cor. . . rev. chap. . chap. . phil. . pet. . . mat. . . mat. . . rom. math. . rev. . heb. . hebr. rev. . , . rev. . , . cor. . luk. . gal. . . cor. . , . rom. . cor. . . pet. . rev. . isa. job , , . mar. . , . gen , . . acts . act. . . math. . cor , , . gal , , . joh , , . hebr. . hosea . rom , . acts . rom. . cor , . rom . rom. . cor. . ephes. . . cor. . . eph. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. . thes. . tim. . , , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hebr. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . thes. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . v. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tim. . , , , . pet ▪ . , , . jude . joh. . . rev. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rev. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rev. . thes. . rev. . isa. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rev. . rev. . rev. . eph . , , . cor. . . math. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cor. . , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. . cor. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rom. . rom. . dan. rom. rom. . psal. . rev. . . joh. cor. . joh . . ioh . cor. . act. . joh. . ephes. malac. ● . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . math. . , . exod. . . mat. . , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . exod. . josh. . gal. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . math. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ioh. . . lu. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . jam . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . isa. . heb. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ioh. . . phil. . , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ioh. . eph. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rom. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . rev. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mat. . . lev. . luk . mar. . mat. . . . cor. . pet. . ephes. rom. . ioh. . . cor. . heb. . rom. . ● acts . , ier. . . zach. . mat. . . ier. . isa. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . math. . math. . joh. . ephes. . gen. : gen. . cor , . . rom. . exod. . rom. . rom. . rom ▪ . luke . . . heb. . . . eph. ▪ , , , . rom. . ● . eph. . . eph. . , . rom. . . . cor. . pet. . , , . gal. . . mat. . act. . . cor. . luk . ezek. pet ▪ . . heb. . . . ezek. . , , . eph. . . , . cor. . . pet isa . . luke . , . cor. . . mat. . : ● tim. . see confession of faith made in this assembly . confession of the seven churches : articles of the church of england . rom. . . . cor. . , . ioh. . . ioh. . . pet. ▪ . math. . . pet. . . ioh. . . pet. . . psal. . . ioh. . . ioh. . . tit. . . joh. . . joh. . . pet. . . heb. . . eph. . . cor. . rev. . , . psa. . act. . col. . . ioh. . . ioh. . . gen . cor. . , . gen. . gen. sam. act. . . gal ● , , . &c. luk. . . heb. . . heb. . . iohn . , . cor. . , , , , , . mat. . thes. . , , . ioh. . rev. , , &c. rev. . , . &c. ioh. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pro vice or adversus rom. . , . isa. . math. rom. . , . rom ▪ . , . rom. . joh. . , . rev. . , cor. . , , . math. phil , . , ● . gal. . . rom , , . mat , , mark . . exo. . luk. . rom. . rom. . . joh. . . mat. . heb. . math. . rom. . heb. . . rom. . . rom. heb. , . rom. . mat. . . rom. . ● . rom. . . gal. . . joh. . . heb. . . rom. . . rom. , , , , , , . ioh. . gal. . . col. . . mat. . . mat. . mat. . tim . heb. . jam. . . . cor. . . cor. . rom. . . luke . cor. . ● ▪ rom. , rom , , rom , ▪ , , , , , heb , . ioh. . . cor , , heb. . . col. . . cor. . . cor , . . rom. . rom. . , . rom. . . rom. . , . rom. . , . rom . . luke . . pet. . , , , . thes. . thess. , revel. . cor. . phil. . . gal , , . pet . pet. . cor , , , . . rev , , . phil. . . cor. . , , . cor. , gal. . . isa . . rom , . phil , . gen. . luke . . ioh. . . heb. . rev. , . col. . . cor , , , . rev. . . ioh. . . cor. rom. . ● rom. . cor. . ioh. . gal. . . cor. . isa , . acts . . zac. . cor. . , . rom. . rom , . thes. . tim. . psal. , . rom. . . rom rom. . rom. . . cor. . ephes. . cor. . ●vel . . 〈◊〉 . . cor. . , , , . matth. . col. . . eph. . , . col. . . joh. . . thess. . , . heb. . . rom. . , , , &c. col. . . psal. . cor. . , . custos utriusque tabulae . exod. . rom. . acts . . gal. . . rev. . . zech. . joh. . . act . . luke . , . cor. . , , . rom. . rom. . act. . , . gal. . . rev. . . zech. . , , . ephes. . . rev. . rom. . . rev. . heb. . , . cor. . phil. . . cor. . . in a book called h●ll broke lo●se . page ● . heb. ▪ ●●tth . . matth. . ev. ▪ cor. . rom. . col. . heb. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} heb . . the vvorldes resurrection, or the generall calling of the iewes a familiar commentary vpon the eleuenth chapter of saint paul to the romaines, according to the sence of scripture, and the consent of the most iudicious interpreters, wherein aboue fiftie notable questions are soundly answered, and the particular doctrines, reasons and vses of euery verse, are profitable and plainly deliuered. by thomas draxe. minister of the word of god. draxe, thomas, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the vvorldes resurrection, or the generall calling of the iewes a familiar commentary vpon the eleuenth chapter of saint paul to the romaines, according to the sence of scripture, and the consent of the most iudicious interpreters, wherein aboue fiftie notable questions are soundly answered, and the particular doctrines, reasons and vses of euery verse, are profitable and plainly deliuered. by thomas draxe. minister of the word of god. draxe, thomas, d. . [ ], p. printed by g. eld, for iohn wright, and are to be sold at his shop neere christ church gate, at london : anno . one of imprint variants. reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and 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quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- romans xi -- commentaries -- early works to . election (theology) -- early works to . christianity and other religions -- judaism -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the vvorldes resvrrection , or the generall calling of the iewes , a familiar commentary vpon the eleuenth chapter of saint paul to the romaines , according to the sence of scripture , and the consent of the most iudicious interpreters , wherein aboue fiftie notable questions are soundly answered , and the particular doctrines , reasons and vses of euery verse , are profitably and plainly deliuered . by thomas draxe minister of the word of god. at london printed by g. eld , for iohn wright , and are to be sold at his shop neere christ church gate . anno. . to the right honorable and most vertuous lady , the lady lvcie countesse of bedford : grace and peace , with increase of all holynesse and happinesse . the wisdom , power , and prouidence of god , as it doth ( right honourable ) most eminently and admirably appeare and shine forth in the frame , preseruation and gouernment of the vniuersall world , and of all things therein conteined : so in the mystery and matter of predestination , in the illumination and blinding , saluation and condemnation both of iewes and gentiles , it is most deepe , yea & past mans founding out . for who can comprehend the depth of gods councell , or render any particular reason of it ? why god , who had amongst all the nations of the earth elected and selected the iewes to be his onely peculiar and beloued people , with whom he made such a singular couenant of mercy and saluation , to whom appertained the adoption , the glory , the lawe , the seruice of god , of whom are the fathers , and of whom ( concerning the flesh ) christ came who is god blessed for euer-more , should for so many hundred years , euen from the apostles preaching vnto our dayes , generally cutt and cast them off from being his people and church ? and by occasion of their vnbeliefe and desertion , haue in their roome and stead , so generally in all countries and kingdoms of the world , adopted and substituted vs gentiles , who formerly were nothing but wilde oliues , no people , not beloued , strangers from the couenants of promise , without christ , without hope , without god in the world ? the reason ( i say ) and mouing cause of gods decree and councel , is vnserchable and past finding out ; yet if we duly examine and consider the euent , and execution of it , we cannot but discerne & acknowledge that god hath most iustly reuenged himselfe vpon the iewes & powred out his wrath vpon them to the vtmost . for before christ his incarnation , they often misused , derided , persecuted , & slew gods prophets , & since they refused & murdered the lord of glory , they forbad his apostles to preach to vs gentiles , they persecuted and killed them , and from that time to this present houre , cease not to blaspheme & spi● out their venim against christ his church , his gospel and his seruants . and yet , ( notwithstanding all this ) is it not a mistery to bee wondred at and adored , that god hath in all ages of the church , chosen & reserued to himself , and called to christ a remnant of them , which is vndoubtedly , a fore-runner and argument of their generall conuersion not far off . secondly it is a maruelous worke of god , & not without his mistery , that the iewes ( howsoeuer wandring and dispersed in al countries almost , ) should stil continue such a distinct and vnconfounded nation , so innumerable in multitude , and so constant in the keeping and obseruing of ( as much as they possible may ) their ancient lawes , rites , and ceremonies . thirdly they haue bin in the times of greatest persecutions , when the tirants of the world sought to extinguish , and root out the scriptures ( and still are ) the faithfull keepers & preseruers of the old testament : & all this may put vs in some good hope of their future calling and conuersion . lastly god hath ( as saint paul manifestly proueth , ) made an euident promise of their plenary calling & saluation , when the full number of vs gentiles , is ( successiuely ) come into the church . thus seeing their miserable state for the time past , and also at this present , and that a remnant is alway remayning , & the conuersion of the nation of them is dayly expected ; we must not passe by so memorable a worke of god without vse & application . by their fall and apostacy wee must not only iustifie , but also tremble & stand in awe of gods iudgments , feare to offend the diuine maiesty , and beware least through vnbeleife , contempt of the gospel and profaine security , we at length attract & draw the like iudgments vpon our selues . secondly , in that so great a multitude of them shal be againe ingrafted into christ and beleiue the gospell , we must be so farre from despiseing them , or scandalizing them by our ill life and example , & from despairing of their saluation , that we must heartily pray for them , and by our zealous profession and holy life and conuersation study & striue , through the working of the holy ghost , to reduce them into the right way . lastly , christian monarches & magistrates must not only by enacting and execution of seuere lawes , represse their vile and intolerable vsuries , whereby they plague & oppresse many poore christians , and punish with al sharpnesse their horrible blasphemies against christ and his gospell , but cause them being vnder their authority & subiection to be by degrees instructed in christian religion , and for the sooner effecting of it , to compell them to heare the gospell . then shall the miserable and seduced iewes bee brought home , the world reuiued , the hearts of gods people replenished with vnspeakeable ioy , all nations shal glorifie god in christ , and we shal al in short time be fully & finally , perfected and glorified . this is ( most noble lady ) the summe and subiect of this small volumne , which hoping that it will bee profitable and comfortable to many , i thought good to publish it , and in many respects mee mouing , to commend the protection and patronage of it , to your honour . first your honour , is zealous , religious , wise , and learned , and alwaies haue beene ( and still are ) in these regards ; illustrious and renowned . secondly , you to your greatnesse , ioyne goodnesse ▪ to your honor , humilitie ; and to your knowledge , chiristian kindnesse and benigni●ie , and therefore you cannot but accept of , iudge of , and read at your leasure , any sound and holesome treatise that directeth and furthereth you therein . lastly , i am so deeply obliged and indebted vnto your most noble and religious parents , and to the honourable , studious , and hopefull knight your brother , that the signification of my thankfulnesse doth in equity also belong vnto your honour . wherefore i most humbly beseech you , gratiously to respect my small labours ▪ and to make vse of them for your edification . thus desiring your good acceptance , and crauing pardon for my boldnesse , i pray the god of heauen to encrease you in all honour and grace , to make you a noble cedar in his house , a bright starre in his church , fruitfull in all good workes , happy & blessed in your good courses , and after fulnesse of age , faith , and felicitie , to crowne you with euerlasting glory in his heauenly kingdome . amen . couentry . nouember . . your honours in all duty to be commanded , thomas drâx . clarissimo , viro & doctrina & pietate praestanti , domino clementi throgmortono equiti aurato , gratiam pacem & omnia prospera . qvanquam , ( eques or natissime ) quidan● pij & eruditi homines , de futura illa generalique iudaica nationis vocatione , propter diuturnam eorum apostasi●m & virulentum contra christum & euangelicam veritatem odium , vel desperârunt , vel valdè saltem dubit ârunt : veruntatem divus paulus eorum errorem disertè damnat , & pluribus & maximi ponderis argumentis plenam iudoeorum conuersionem sub finem saeculi futuram , disputat & euincit . primo ▪ ipse , cum sit israelita , suae conuersionis exempl● , ostendit eos non esse in vniuersum abdicatos , secundo ex dei praescientia , id est , praedestinatione & fauore , deu● reliquias quasdam fidelium sibi semper reseruare , manifestum facit . tertiò , ex similit●dine suorum temporum cum temporibus eliae , deum in densissim●s ecclesiae tenebris & corruptissimo illius statu , suos electos habere , alere & conseruare declarat . quartò , gentium zelum & sanctissimum exemplum , iudaeos tandem , ad sanctam eorum aemulationem prouocaturum ; & ex aduerso , numerosissimam illam iudaeorum vocationem mundum illuminaturam , & hominum languescentem fidem exuscitaturam demonstrat . quintò , apostolus vbique ( per occasionem ) proprium ministerium exornando aliquis ex illis conuertere & seruare contendeb●t . sextò , dei foedus cum israelitarum patribus initum , & eius vocationem & dona ( in electis ) perpetuitatem & immutabilitatem induere testatur septimo , quum vocatio & salu● omnium electorum , ex sola miserecordia dei pendeat , iudaeos aeque ac gentes seruari posse persuadet . octauo , ex de● omnipotentia , corū vocationis spem & probabilitatem colligit . postremò , innumerabiles iudoeos , post plenitudinem gentium in ecclesiam ingressam , euangelium amplexuros , euidentissimis scripturis confirmat . haec cum ita se habeant , ea●●d institutionem & vsum nostram transferamus . primò hinc discimus ( quemadmodum fusius in epistola ad splendidissimam comitissam docuimus ) deo licere pro liberrima sua voluntate , & absolutissima potestate eligere , reijcere , & indurare vel conuertere quòscunque voluerit . secundò puram dei misericordiam in gentium vocatione elucere , at feueram eus institiam in communi iudaeorum abiectione tantùm conspici . quapropter dei gratiam gratis animis praedice●u● , digne euangelio ambulemus , dei iudi●ra time a●●s , & a iudaeorum●ncredulitat● ●ncredulitat● , horrendis blasphe●●js , vsuris , contemp●● christi , reliquisque peccatis abhorrendo ; caneamus . vltimo , nostris assiduis & ardentissimis precibus corum conuersionem promoueamus , & syncerae doctrinae & obedientia luce , eos lucrifacere studeanius . cùm igie●● haec materies ( vir nobilissime ) tam sit admirabilis & omnibus christian●s tam necessaria , censui in publicum emittere , & tuae etiam non tam erudi●ae censurae quàm clementi patrocinio committere . quum ●nim tu , propter religionis puritat●m , theologiae accuratam cognitionem , & dialectica & philosophicae scientia praestantiam , ●is , ornatissima in dei ecclesia , cedrus ▪ in familiae tuae ordinatissima disciplinâ dauid & iosua , & in nostro warwicensi agro publicae ●ustitiae lumen , non potes quin praecepta , moni●a , & consilia , eò dirigentia , laeto & libenti amnio excipias . denique cùm pater tuus antiqu● nobilitatis & beatissimae memoriae vir , iamque in coelis triumphans ; me in vita suâ , summâ beneuolentiâ complexus sit : confidò certè , te cùm sis eius non solùm bonorum , sed etiam eximiarum virtutum haeres iustissimus , velle me , non modo charitate quadam complecti , verum etiam lucubrationes meas vtcunque approbare . quod profectò expectans & humillime expetens , hic dicendi quidem , sed tui colendi finem numquam facio . iehoua opt : max : te omnibus externis & internis dotibus & ornamentis cumulet & perpoliat , tuos pios conatus prouehat , & tibi , tuisque longaeuam in terris faelicitatem , & tandem aeternum in coelis gaudium & triumphum largiatur . couentriae . . tuae dignitatis , studiosissimus thomas draxe , verb● d●i minister . a table conteyning the number of the questions , which are , by occasion propounded and resolued . . can gods couenant with his elect bee made frustrate through mans vnbeleife . neg. page whether that gods fore-knowledge doth distinguish the elect from the reprobate . affir . pag whether that the idolatrous iewes in elias his time sinned in demolishing altars , seeing that they were set vp in places vnlawful . affir . ibid. whether that the church can erre in matter of faith and doctrine . affir . ibid. whether that the church of god doth euer faile vpon earth ? neg . p. whether that god had any church or people in the darke mist of popery ? affir . p. how our forefathers were then taught and saued ? p. why god doth many times cause his militant church to be inuisible ? p. whether a protestant may dissemble his religion and so go to idoll seruice ? neg . ibid. may a man seeke for iustification and saluation and not obtaine it ? p , doth god harden the reprobate ? distinct. ibid. how doth god harden the wicked ? ibid. how can god be said to blinde the reprobate , seeing that he offereth the meanes of illumination to many of them ? p. whether that dauid , paul , elias did sinne or not in vsing imprecations against wicked men ? neg . p. whether that wee may lawfully vse imprecations and pray against gods and our enemies ? affir per distictionem . p , in what respects and with what cautions wee are to pray against our enemies ? ibid. can the true church of god , and the members of it fall away from the fauour and grace of god ? neg . p. are they excused before god that by their vnbeleife and vnthankefulnesse occasion other mens conuersion ? neg . ibid. can the fall of the iewes which is an euill , be an accidental cause or occasion of the conuersion of the gentiles ? affir . p. whether that a minister can bee properly said to conuert soules ? affir . per distinc . p. how can the calling of the iewes bee the reuiuing of the world seeing that christ shall hardly finde faith on the earth at his second comming ? p. whether grace and holinesse can come by generation and succession ? neg . p. whether the iewes be not in many prerogatiues more excelent then vs gentiles ? affi . p. can the true members of the catholike church become infidels ? neg . p. who they be that fall away from the church and the communion of it ? p. how are men engraffed into the church ? ibid. is or ought a man to doubt of gods fauour and loue or no ? neg . p. can ●eare , and assurance of saluation consist together ? aff . per dist . p. can any man be said to be a naturall branch of the church , seeing that all are sinners and children of wrath by nature . aff. per distinct . ibid. what persons fal away from the fellowship of the church ? p. in what manner and by what inducements doe men fall away ? ibid. is not god changeable in his couenant and promises , seeing that he changed his former bountifulnesse towards the iewes into rigour and seuerity ? neg . p. can the elect wholy loose or bee depriued of faith and grace ? neg . ibid. is predestination conditionall depending vpon mans beleife or vnbeleife ? neg . p. when is likely to bee the time of the iewes conuersion ? p. whether they shall euer recouer the holy land ? neg . ibid. what the fulnesse of the gentles doth signifie ? p. whether this fulnesse be yet come in or not , or any other countries and kingdomes are ( in probability ) yet to bee called and enlightned ? p. what is ment by all israell , whether the iewes , gentiles or both ? ibid. whether the comming of the deliuerer vnto them , must be vnderstood ●o●ily or spiritually ? p. can one and the same people be truly said to be beloued of god yet his enemies ? aff . in diuers generations . p. is any man called and conuerted by reason of his parents merites and worthines ? neg . ibid. can the giftes and graces of gods spirit in the elect bee taken away ? neg . p. doth god euer repent ? dist . ibid. is god any cause of vnbeleife in man ? dist . p. are all men by nature equally guiltie and prone vnto cuill ? aff . ibid. how then commeth it to passe that one naturall man is outwardly better then another ? ibid. whether there be any vniuersall election or grace ? neg . p. if gods waies bee vnsercheable how then are we commanded to serch the scriptures ? p. hath not god , reueiled all his will and counsailes to prophets and apostles ? neg . ibid. why are wee commanded to giue glory to god , seeing that we can adde nothing to his perfection ? p. the worlds resurrection . romans . chapt. xi . i demaund then , hath god cast away his people ? god forbid : for i also am an israelite , of the seed of abraham , of the tribe of beniamin . god hath not cast away his people which hee knew before ? know yee not what the scripture saith of elias , how hee communeth with god against israell , saying . lord they haue killed thy prophets , and digged downe thine altars : and i am left alone , and they seeke my life &c. what then ( may some repining iewe obiect ) hath god , that is vnchangeable in his decree & couenant , & whose compassions faile not , cast away .i. hath he wholy and vniuersally cast of and excluded from righteousnesse and euerlasting life his people ? that is the israelits or iewes , for whose faith & preseruation he hath wrought so many miracles , whome hee hath fastned and affianced vnto him-selfe by so sollemne a couenant and by so many pretious promises , & whom he hath enobled and renowned by so many illustrious patriarches ? god forbid .i. farre bee that from any mans thought and imagination for it cannot be . for i : also am an israelite , of the seed of abraham of the tribe of beniamin .i. i by mine owne example can testifie the contrary , for i ( notwithstanding i formerly was a pharisie , a blasphemer , a persecutor , and an oppressor ) am not cast of , but i am an israelite , therefore god hath not cast of all . god hath not cast of his people whome he knew not before .i. albeit , god hath generally reiected and cast of the bodie and greatest number of the iewes that were called , and so deemed in their owne eyes , and in the estimation of the world , by reason of the tenor of gods couenant and the ceremonies and outward excercises of religion , called ( i say ) and reputed to bee gods people ; yet those amongst them whom hee knew before .i. whom he predest●nated to saluation , whom hee acknowledged and approued for his owne , and whom he preuented by his speciall fauour , this people he neuer fayled , nor euer will renounce and relinquish . know you not what the scripture sayeth of elias ? i. i for resolution of this doubt referre you to the word of god , i hope that you are neither so supine and negligent that you haue not read it , nor so grosse of capacitie that you vnderstand it not ; how he maketh request , or intercession vnto god , saying against israel , i. in how lamentable and zealous maner , he complaineth against them , namely that they were all fallen away from the true seruice of god , vnto the worship of the idoll baal . lord they haue k●lled thy prophets , & digged downe thine altars , i. they haue testified and declared their virulent hatred , rage , and malice , against thee and thy truth , by murthering and massacring all thy holy and sincere prophets , priests , leuites , that by preaching , doctrine , examples and practise , would not assent too and applaude , but condemne and oppose themselues against their idolatry : and as for thine altars erected and builded vp long agoe by these holy fathers for thine honor , they haue defaced and destroyed them . and i am left alone , i. none else constantly and sincerely serueth god in the kingdome , and none doe , or dare publickly defend thy cause but my selfe , and they seeke my life , that is , they thinke it not sufficient to haue committed all the former insolencies and villanies , but they also , ( to make vp the measure of their iniquitie , and in hope to roote out euery true worshipper ; ) laye waite for my life . quest. is gods couenant made with his people , by mens vnfaithfulnesse euer abolished and dissolued ? a. no , for it is grounded onely in god who is vnchangeable , and not in man , who is a lyar , lighter then vanitie it selfe and therefore not to be trusted . secondly , gods couenant is an euerlasting couenant , and his mercy extendeth vnto a thousand generations , therefore wee must not for the vnbeliefe of some , condemne all , but rather hope well of all , . cor. . . q. whether doth gods fore-knowledge in the scripture , euer make a difference and distinction betweene the elect and the reprobate ? a. yes many times , as in this and other places of holy scripture , where gods knowledge and fore-knowledge is taken for the good pleasure of his will , for election and his speciall loue and approbation , as in rom. . . . pet. . . . tim. . . psal. . . q. was it a sinne in the idolatrous iewes , to demolish and pull downe altars , seeing that they were set vp and seated in places where they ought not ? a. yes , for their minde and intention was wicked ; for they did not destroy and ouerthrow the altars , because they were not set vp onely in ierusalem , where they ought to be by gods expresse commandement ; but because they would not haue sacrifice done to god ( onely . ) q. whether that the true church of god in the mysteries of predestination and other points of faith , may not erre and be deceiued in iudgment ? a. yes ; for first , if that notable . prophet of the lord elias erred in iudgment of the church , and samuell the prophet was deceiued in the choise of is●i his sonnes ; yea and the apostles themselues for a time were ignorant of the article of the resurrection of christ and of his kingdome , yea and peter after that the holy ghost in the day of penticost had descended vpon him , knew not that the iudaicall differences of meates were already abrogated , & thought the gentiles were not capable of the gospel , except withall they should admit of and receiue the ceremonies of moses his law , if these prophets & pillars of the church were ignorant and did erre euen in matter of faith , why may not much more other both pastors and people erre that haue not , nor neuer in this world shall haue any such extraordinary calling , gifts and illumination ? secondly the church and the principall members of it , sinne alwaies and are ignorant , yea , and many times erre in the right interpretation of the scripture , ergo , they may erre in faith . but herein lyeth the difference , first the true church buildeth her faith onely vpon the canonicall scriptures of the prophets and apostles , secondly shee neuer stiffely and obstinately ( as heretikes doe ) maintaineth any error against the maine principles and foundations of true religion . q. hath god cast away his people ? a. gods couenant and sauing promises are neuer made frustrate and voide by the vnbeliefe of the multitude , nay , if there were but one true beleeuer in the whole world , god would not breake his promise and couenant with him for all the rest . thus noah and his familie were saued , when all the world besides perished . thus lot was preserued when the sodomites were suddenly destroyed with fire and brimstone from heauen . thus simeon , anna , and a few others were saued in a generall corruption of doctrine and manners , and lastly in the mystie fogge and more then aegyptiacall darkenesse of poperie , christs two faithfull witnesses .i. the small number of his true ministers and constant champions and confessors ( albeit cruelly massacred by the romish antichrist ) ascended vp to heauen in a clowde , their enemies seeing them . nay amongst the vnbeleeuers themselues , and idolaters in the papacie , god saueth many by reason of the promise of his couenant pawned with them : hence it is that he conuerteth many before the close and end of this life , whom otherwise hee might iustly leaue in their idolatrie and so destroy them . reason . the reason hereof is , first , because the truth and performance of gods promises resteth in him-selfe , and not in any man whatsoeuer . secondly all his sauing gifts are without repentance .i. constant and vnchangeable . . vse . let vs hang all our saluation on gods couenant and promises onely , for all other helpes and additaments of men are vaine , false , and will faile and deceaue vs. . vse . secondly let vs lay hold vpon , and apprehend them all by faith , and so inclose , and impropriate them to our selues : for onely faith doth giue vs right vnto them , yea and infeoffe vs in , and giue vs liuery and seison of them . i also am an israelite . from pauls example and conclusion , wee learne : that euery godly and beleeuing man , may be fully perswaded and assured by faith , that hee is a member of the true church , and that hee shall vndoubtedly bee saued , and therefore it is his dutie firmely to beleeue so much . rom. . v. . & . . reason . the reason is , the promise and assurance hereof is made to the beleeuer & sanctified person . psal. . . psal. . v. . . . secondly doubting and despaire of gods loue and fauour , and of our saluation , is a great sinne and against the attributes of gods truth , mercy , and goodnesse : and if wee doe great wrong and iniurie vnto good and faithfull men , when wee call their loue and loyaltie into question , much more when we doubt of the goodnesse and truth of the infinite and vnchangeable good maiestie of god : and particular doubting distrust and dispaire , is often and much condemned in the scriptures , math. . v. . luke . v. . heb. . v. . & . vse . . hereby is condemned that false and comfortlesse opinion of the romanists , that depriueth and dispoileth faith of his forme and of his firme apprehension and application , and maketh it nothing else but a generall beliefe of the promised blessednesse of god , and a giuing of an assent to other mysteries reueiled of god touching the same , which the very diuels , and reprobates haue or may haue . . vse . wee must labour and striue by the continuall and carefull vse of the word preached , the sacraments , prayer , and conference , and obseruation of gods fauours towards vs , both in blessings spirituall and temporall , to attaine vnto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full assurance of it and hauing once obtained it , to norrish and cherish it by the same meanes . q. hath god forsaken his people whom he knew before ? a. here gods fore-knowledge , beeing taken for his speciall fauour , for his predestination and adoption of them ( which is alwaies firme and vnalterable ) wee are taught these two conclusions . first that the predestination and the election of gods saints is firme , certaine and vnmoueable , and can neuer be lost , and that not onely in gods decree , but also in their owne sence and feeling rom. . . tit. . . rom. . . rom. . . . pet. . . for it is a foundation that cannot bee shaken . secondly it is grounded vpon the rocke and therefore the gates and power of hell cannot preuaile against it . vse . it checketh the papists who make predestination mutable and vncertaine , and so would despoile and disarme vs of the maine ground of all comfort . whom he hath fore-knowne . in that here the cause why god doth neuer finally reiect or forsake his people , is onely ascribed to his fore-knowledge . . to the pleasure of his good will , inward fauour and eternall predestination ; it excludeth and remoueth all mans merites , and all outward dignities , prerogatiues and excellencies what-soeuer , from beeing any cause of it . and no maruaile , for if man ( though regenerate ) cannot , in respect of his finite and sinfull nature merite ought at gods hands , hauing a being both by nature and grace , much lesse could he merite ought before hee had any being or existence at all . vse . ergo , seeing there is no cause of glorying in vs , or any outward ornament , and seeing nothing mooued god to elect vs , but onely his meere mercy and fauour , let vs ascribe and returne with thankfull hearts all the glory and praise , thereof to him , to whom alone it appertaineth . know yee not what the scripture saith of elias ? in that it is here presupposed , ( if not granted ) that the iewes to whom paul especially addresseth his speach , ( for by an apostrophe hee afterwards speaketh to the gentiles , from the . verse to the . ) were most ready and expert in the scriptures ; we are aduertised how profitable , nay , how necessary the knowledge and vnderstanding of them is ; for therevnto are we referred in all our doubts , controuersies , and difficulties , for resolution , isai. . . luke . . & . ioh. . . secondly , they conteine the meanes , deedes , euidences , charter , and the broad seale of our saluation . ioh. . . ioh. . . rom. . . . tim. . . . psal. ● . thirdly , the ignorance and neglect of them , is the cause of all athiesme , errour , heresie , sinne , rebellion , persecution , misery , yea and damnation it selfe , . king. . . psal. . . isay. . . math. . . iohn . . . rom. . . . cor. . . . thes. . . lastly , god hath both in the old testament , as also in the new , laide a speciall charge and command vpon all sorts of people , soueraigne and subiect , publike and priuate persons , mighty and meane , to exercise themselues , and continually to trauaile in the reading and meditation of holy scripture : deut. . . . . . iosua . . . psal. . . coloss. . . iohn . . . . tim. . . vse . it condemneth the idlenesse and vanitie of this present age , wherein many , & most , bestow none or little time in reading and consulting the sacred scriptures , wherein they might bee made circumspect , redresse their waies ▪ haue comfort and supportance in all afflictions , and be made wise vnto saluation ▪ but in the practise of the vnfruitfull workes of darkenesse , in the excesse of sinne and vanitie , and in the reading and reuising toyes and trifles that can minister nothing vnto them but matter of mourning and cause of after repentance , they can willingly and wilfully spare & spend whole houres , daies , nights , weeks . the lord amend this , and renue and reuiue the dying & pining zeale of his people and seruants in so many places . how he maketh request vnto god speaking against israell . and in the . of kings . . he saith that he hath beene iealous for the lord of hosts ( all tending to one purpose ) from which place i obserue and gather . that the pastors & preachers of gods word especially must be enfired and inflamed with an holy zeale of gods glory , & with a holy indignation against sin and idolatry , then principally when with elias & others , they see most grieuous transgressions of the people , when they see baals priests , viz. iesuites and seminaries , popish emisaries to be had in request and high reputation ; and themselues and the true prophets and ministers of the lord reuiled and reiected , yea wringed and wronged , yea killed and slaughtered , when they see christ to bee vilified and antichrist to be deified , and when they see the gospell troden vnderfoot & impiety & superstition aduanced . examples hereof wee haue in moses who seeing the golden calfe that the israelites had made , and the dauncing about it , waxed wroth , cast the tables out of his hands , brake them in peeces before the mountaine , burned the calfe in fire , ground it to powlder , strawed it vpon the water , and made the children of israell drinke of it . in phaenehas the sonne of eleazar , who arose vp from the midst of the congregation , tooke a speare in his hand and with it thrust thorow zimri the sonne of sal● and cozbi , the daughter of zur the midianitish woman , and so the plague ceased from the children of israell . in zacharias the sonne of ichoiada , the priest , who obseruing the people after ichoiodah his death , to fall away to idolatrie , in zeale reproued them , for transgressing gods commandements : hee told them , that they should not prosper , but that as they had forsaken the lord , so he had forsaken them : and herevpon they at king ▪ ioash his tyrrannicall command stoned him to death . in iohn the baptists , for his bold reprehension of the pharasies and saduces , and for reprouing of herod for his incest , and many other sinnes . in peter against ananias and saphira his wife act. . . in steuen in telling the iewes they were stif-necked and that they like their fathers alwaies resisted the holy ghost , that they had not kept the law , but that they were the betraiers and murderers of the iust . in paul , whose spirit was stirred vp in him , whē he saw the citty of athens subiect to idolatrie . and in himselfe and barnabas , who when the people with their priest would haue done sacrifice to them , in zeale rent their owne clothes and rebuked the people . in dauid as the tipe , and most eminently in christ the truth and perfection , all of whom were consumed with the zeale of gods house . psal. . . math. . . ioh. , . reason . the reason hereof is , because they are gods watchmen and forewarne the people , they are gods trumpetters to tell the people of their sinnes , and the spirituall leaders , guides and directers of the multitude . vse . this doctrine serueth for reproofe of some ministers of our time who either are remisse and negligent , and seeking their owne ease , neuer oppose themselues by doctrine and example , against the errors and sinnes of their flockes , but rather applaude them or ( at least ) in conniuence take notice of nothing ; and if the shew any zeale it is rather for their own diana and advantage , then for gods true religion and glory . vse . it is a great comfort for all true and sound hearted ministers , who in an aduized and discreete zeale within the compasse of their callings , both by preaching , example and authority shew their dislike , and opposition against superstitions and enormous sinnes and abuses , beeing assured that what contumelies and indignities they vndergoe for gods honour , god will accordingly consider of them and censure their aduersaries , he will honour them that honor him and despise them that despise him . they haue killed thy prophets and digged downe thine alters . from these two members ioyntly considered , ariseth this instruction . that it is the plot and practise of apostataes and idolaters in their hatred & rage against god , to labour , to blot all remembrance of god , and not to suffer the ambassadors and messengers of god to remaine aliue . psal. . & . psal. . . apoc. . . & . . & . apoc. . . reas. the reason in regard of the holy monuments of gods seruice is , because they are profaine and wicked and regard them not ; and as for the good ministers of god , they like the king of aram against ahab ( though indeed a most wicked king ▪ ) fight against none ( in comparison ) but against them , for they seeme stumbling blockes and hubbes in their way who by their ministerie and zealous example vexe them . apoc. . ver . . . vse . let vs be thankefull vnto god for the long continued vse and ministery of his blessed gospell , and that neither prelates nor pastors nor preachers are not giuen into the hands of our blood-thristy & woluish aduersaries . vse . secondly let the ministers prepare and resolue them-selues not onely to suffer rebuke and losse for gods cause , but also to die for it , ( if they be therevnto called ) for god will highly reward them , and they shall not bee loosers but gainers by it , and not damnified , but euerlastingly glorified . . vse . seeing the good pastors and ministers of gods word are so much maligned & assaulted by satan and his instruments , let all the people of god pray for their constancy , patience , successe of their ministery , for their deliuery and preseruation ; and then ( no doubt ) the ministers shall speede and prosper the better , and the comfort of their perseruation shall redound to the people . and i am left alone . herein elias ( if we diligently heed the story and time wherein he prophecied ) who a little before thought that he had conuerted most of the israelites , and now he thinketh that they haue vniuersally reuolted from true religion , wee are taught that the most excellent seruants of god haue their errours and infirmities , one while , they conceiue ouer-well of men , and another while ouer-ill . act. . ver . . . . . vse . if so rare and singuler men these many times erre and are deceiued , let no man presume too much of his owne knowledge , learning and iudgement , but walke humbly , and alwayes suspect his owne ignorance and weakenesse , and let him iudge rashly or ouer-hastily of no man , but reserue all secret iudement to god. if none for the present ioyne with him in the open defense of gods worship , or if none such be knowne , yea if they should all forsake him , as all forsooke paul when he was conuented before nero , let them not bee discouraged , but goe on boldly , trusting in god , and the goodnesse of their cause , and god will assist , strengthen , deliuer , yea and glorifie them . god being on a mans side , who can be against him , nay he hath more with him , then against him ; and other mens generall apostacie , or starting aside from their dutie and obedience , cannot possibly depriue him of his crowne : for hee shall liue by his faith , and the more temptations , and discouragements , hee findeth to hinder him , the greater will be his praise , preferment and exaltation in the end . but what saith the answer ( or oracle ) of god to him . i. we must rather in this apostacie of the church attend what the lord the god of trueth saieth , then rest vpon the coniecture of elias : ● haue left or reserued to my selfe . i. i haue preserued from death and idolatry , . men . i. a great number of men , women , and children , for seauen a set number , is put ( here as in other places of scripture ) for one indefinite or vncertaine number : that haue not bowed their knees to the image of baall . i. that haue not polluted themselues with idolatry , no not so much as in outward gesture and action . euen so at this present time . i. in the time of the new testament , there is a remnant , i. a small remainder of iewes in comparison of those that perish , through the election of grace , i. whom god of his grace and fauour hath elected to euer-lasting life , and which shall be saued by faith in christ. questions out of the . & . verses . doth the church of god neuer faile or cease to be vpon the earth ? an. no , for albeit many times and in many places the church ceaseth to be visible , conspicuous and glorious ; yet the true catholicke and inuisible church , which consisteth onely of the number of the predestinate and elect , euer was , is , and shall be ; and shall alwayes remaine in the world in one place or other for first , it neuer failed when it was brought to the greatest extremities , but ( at length ) it hath alwayes lifted and put forth her head out of the darkenesse where-with it was oppressed . secondly christ his kingdome is eternall , and shall neuer end , but shall last and indure for euer , when other kingdomes shall bee ouerthrowne , destroyed and extinct . thirdly , gods couenant made with the iewes and gentiles , viz. that hee will be their god , and the god of their seed , is euerlasting and vnchangeable , therefore there must needs be some , in whom the couenant must bee ratified and accomplished . lastly , gods promises cannot lye , and his power can doe althings , and god doth nourish and preserue the church by his word and prouidence , when impietie and idolatry euery where preuaileth . . que. had god any church and people in the middest of the darkenesse of poperie , when tyrants and false teachers laboured , vtterly to roote it out ? an. yes , as may especially appeare , apoc. . . where the woman the church flying into the wildernesse . i. to places vnknowne , to the aduersaries , had a place prepared of god , that they should feed her there a thousand two hundreeh and three score dayes . i. they were nourished by ordinary meanes , by hearing some true things of their owne teachers , and partly by learning true faith and doctrine of other better teachers , partly by reading the holy scriptures , and by meditating and musing of it by themselues , and by conferring with others . secondly , the papists had some things that appertaine to the true church , as baptisme ( albeit not altogether purely administred ) the scriptures , the apostles creede , the commandements , the lords prayer , and a certaine ministerie . thirdly , in the ruinous state , darkenesse and apostacie of a church , the very reading and repeating of the word , yea , the very sound and report of it is ( by gods extraordinary working ) sufficient and effectuall to saue all those whom god will haue saued . act. . v. . & . iohn . . . . . rom. . lastly , god hath his church and seed , euen in babylon , ( albeit in faith and affection separated and disioyned from her ) apoc. . . and these the dragon maketh warre with ; likewise apoc ; . . where gods people are exhorted to come out of babilon , &c. ergo , there were some elect , and some of gods people there . quest. therefore may not we perswade our selues that many of our ancestors and fore-fathers were saued in the middest of poperie ? an. yes doubtlesse , as well as in the corrupt and apostaticall time of elias , for nothing hath in the papacie befallen the church which hath not befallen vnto it in times past . secondly ( besides the reasons expressed in the answer to the former question ) many of them kept and held the principles and foundations of faith , and so rightly enformed their children , seruants , and families therein , apoc. . . thirdly , there haue beene some that haue alwayes and openly , by preaching , writing , and disputation , opposed and set themselues against the corruption of error , apoc. . . . . . . & . and this is also manifest by illyricus his catalogue of the witnesses of the truth . fourthly , many thousand children baptised ( and so holy ) dyed in their infancie and child-hood , before they could be infected and poysoned with the pestilence of error , and so were saued . fiftly , god pardoneth many faults and infirmities in his children , whose hearts and mindes are right with him . mal. . v. . lastly , many of our ancesto●● ( albeit transported with the common invndation of error ) did before the end of this life , repent of their sin , and vtterly renounce and disclaime their owne merites and all confidence in them , and relied vpon christ onelie by true faith and so were saued . q. why doth god sometimes suffer his church to bee brought into such affliction , darkenes & extremities that the outward face of it cannot be seene and discerned ? a. for two causes , first , because the world & the wicked is , altogither vnworthy of the fellowship of gods saints and the ministery of the word , and therefore god hath most iustly depriued them of it . secondly , god for the preseruation of the church will haue it sometimes to bee secret and vnknowne , for otherwise the world seeing it , would inuade and destroy it . apoc. . . q. is it not lawfull , yea and sometimes expedient for a true and sound christian , for the auoding of offence and the preseruation of his life , to dissemble his religion , and to goe to masse and idoll seruice ? a. no , for first it is not sufficient for vs , to keepe our mindes free from assent vnto , and from approbation of idolatry , but wee must keepe our bodies vndefiled also . cor. . . secondly god created and christ redeemed both soule and body , & therefore wil be serued with both . thirdly , god requireth not only the beliefe of the heart , but also the confession of the mouth yea and the outward gesture and action also ; rom. . . luk. . . otherwise wee play the hypocrites and god will discouer and detest vs. forthly , the offence that idolaters conceiue , is by them taken and not by vs giuen , and therefore we are not in this regard to respect them at all . math. . . . . and if we should communicate with them in their idolatrous worship we should both harden them in their error and destroy , or ( at least ) weaken the faith of others ; & touching preuention of danger , we must vse no vnlawful means to diuert it , but commit our selues and cause vnto the power , prouidence and goodnesse of the almighty , who will dispence and dispose of all things for our good and knoweth how to deliuer vs. lastly in respect of maintenance of gods glory our liues , yea , ( if neede should require ) our saluation should not be deare and pretious vnto vs. apoc. . . and it is giuen vnto the true members of the church ( as a speciall priuiledge ) not onely to beleeue in christ but also to suffer for him . i haue reserued vnto my selfe . it belongeth vnto god only to preserue his church and children from idolatry , sinne and temptation , euen then when the greatest number perish hosea . . . pet. . . rea. the reason hereof is because it is not in the power and ability of any mortal man to saue himself , but it must proceed from the power and promise of god onely . vse . it condemneth all conceite of our owne excellency and presumption , which wee see how god correcteth in his owne deare children , as in dauid , peter and others . vse . secondly in all temptatious and dangers , we must depend onely of gods omnipotency , goodnesse and mercie , and by earnest praier and supplication craue assistance and strength from god who will denie vs nothing tha● we aske in faith and in his sonnes name ▪ luk. . . ioh. . . ioh. . . to my selfe . hence we learne the perpetuitie and euerlasting continuance of the true church of christ vpon the earth vnto the worlds end math. . vers . and . it is not in the power and policy , might or malice of the diuil and all his instruments , whether tyrants or seduce●● and false prophets , to roote it out and extinguish it . it is built vpon christ , and the gates of hell cannot preuaile against it , it is the mount syon , that shal neuer be remoued , and the ship tossed and turmoiled in the waters , billowes , tempests , and windes of this malignant world , and yet shal neuer sinke math. . vers . . and . reason . for gods couenant is an euerlasting couenant , his mercie endureth for euer , his truth shal neuer faile towards the church , he is alwaies with them to the end of the world , & is both able and ready to helpe and releeue them in all dangers and difficulties . the vses hereof are manifold and most comfortable . vse . we must learne hence , neuer , ( no not in the most dead , desperate and declining state of the church ) with elias , rashly to condemne it : for if the most eagle-eyed & sharpe-sighted prophets haue beene deceiued herein , much more may wee , that are in so many respects so farre behind them and inferior to them . vse we must not bee daunted and disheartned , much lesse despaire of gods church and the preseruation of a seed and remnant , when the godly are diminished , yea and sometimes non inuenti sunt , and the wicked braue it out , tyranize ouer the church and are exceedingly multiplied ; for many that seeme good are but hypocrites and dissemblers and the godly themselues ( albeit liuing amongst vs ) are not alway knowne vnto vs. it is proper to god onely , to know the heart and to know his . . tim. . and god in the corruptest estate of a church that can bee immagined , reserueth a remnant to himselfe . vse in this case wee must walke by faith and not by sight , and iudge not by the outward apparence wherein the wisest and the best may be , and are oft deceiued , but iudge by the written word and where that determineth not , to suspend our opinion and reserue secret iudgement vnto god , who wil further manifest the truth in his good time . deut . . which haue not bowed their knees to baal . from the authoritie and force of this place , i obserue : that the godly must not in the least things expresly forbidden , consent vnto and communicate with idolatry , no not in the outward gesture of kneeling , kissing , gazing , bodily presence . daniel . . . . . the first reason hereof is , because wee are to make a conscience of all gods commandements and to abstaine from all appearance or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . kinde of euill . secondly , they that carelesley assent and yeeld vnto that which is apparently euill , are many times and may be drawen vnto greater cuills and sinnes , euen as he that walketh to neere the pit-brinke or riuers side , may sometimes fall in , and be drowned , especially if god ( to punish his rashnesse and presumption ) leaue him to himselfe as he left aa●on , and peter for the time . vse . hereby the wisdome , zeale and practise of those christians is highly commended , who choose rather to hide themselues in den●es , caues , mountaines , yea , and wander vp and downe in sheepe skinnes and in goates skinnes , being destitute , afflicted and tormented , then in churches and the groues of idolatry to shew any countenance by any out-ward gesture or behauiour . vse . it condemneth the fearefulnesse , and hypocrisie of such who thinke it sufficient if they haue ( as they say ) faith in their hearts , and keepe their consciences to themselues , and so outwardly communicate with idoll and false worship , but the commandement of god , the practise of christ , the prophets , patriarkes , apostles , confessors , martirs , and of all sincere churches , is directly against it . vse . thirdly we must bee so farre from condemning gods blessed seruantes and martyrs for tendernes of consience and scrupulosity herein , that wee must our selues with ioynt harmony and consent of heart and bodie fly and shun all iust shew and appearance of idolatry . euen so then at this present there is a remnant through the election of grace . this verse conteyneth , the illustration and probation of paules proposition touching the reiection of the iewes : and the summe of the comparison is this . euen as in the daies of elias , all the children of israell seemed to haue fallen away from the true worshippe of god to the adoration of baal , and yet notwithstanding there were seauen thousand , ( though vnknowne to elias ) that neuer bowed their knee to the idoll ; euen so at this time there is a reseruation of many elect amongst the iewes , albeit the greater part of them ( for the time ) are cast away . from this application and comparison of the apostle , this instruction and doctrine offereth it selfe to our consideration , viz. that god is alwaies true and like himselfe and neuer changeth his nature , couenant , promises psalm . . vers . and . romanes , . . samuel . . and therefore it cannot bee that hee hath wholy reiected all the iewes . for god is voide of all corruption and alteration in his essence , it can neuer faile but remaineth the same from et●rnity to eternity . secondly , he is constant and vnmoueable in his will , he keepeth all his decrees once made , and he neither changeth them nor hath any need so to do . . vse . this serueth notably for our comfort and consolation in this life : for gods decree of election is certaine , & the grace of god in his elect is perpetuall . rom. . . ier. . ver . . therefore we cannot miscarry . . vse . whereas god is alwaies like him and vnchangeable , we must learne hence to be constant , stedfast and vnchangeable in all duties of piety to god , of sobriety to our selues , and of charity and iustice towards all men : otherwise as it is a shrewd and fearefull signe of bastardy when the child in nothing resembleth the parents , so it is a dangerous signe that wee bee none of the lords , when we are so ticklish fickle and false in our duties and couenants both to god and men , herein nothing resembling the maiesty of god. v. . a remnant through the election of grace . v. . and if it be of grace then it is no more of workes , or els were grace no more grace . a remnant . from the warrant and authority of this and the like places , it euidently appeareth , that the number of the elect and of those that shal be saued is ( at all times ) verie small and few in comparison of those that are reprobates and that perish ; but especially in the time of a generall or long continued defection and apostacie , luke . . math. . . they are a little and a contemptible flocke , they are but , a remnant and reseruation , a tenth : isaias , and paul say , though the number of the children of israell were as the sand of the sea , yet shall but a remnant bee saued isay . . et . rom. . . narrow is the way that leadeth vntol●fe , and few there are that enter into it . math. . ver . , and . the cause of this small number of them is , not because christ doth enuy saluation to any , for he doth most kindly inuite and allure all to come vnto him , but because the greatest number refuse the grace of saluation offered vnto them , and will not by faith receiue and apply it . vse . it ouerthroweth the error of them that determine of a church by a perpe●uall multitude ; whereas alwaies ( though sometimes more and sometimes lesse ) it is the least number ( by many degrees ) that treadeth in the right way , that followeth the truth and that entereth in by christ. vse . we must comfort our selues against the paucity and fewenes of gods children , that his can neuer fall a way , neither can they perish , these god alwaies hath a tender regard of , he doth take notice of them , & confirme and defend them against all crosse euents and after-claps . and as for other mens profanesse , vnbeliefe , apostacy , it shal , nor can , neuer any whit preiudice their fauor and felicity ; for euery man shall beare his owne burden : and euery man shal be saued by his owne faith , or condemned for his owne vnbeliefe and impenitency . v. . and if it bee of grace , then it is no more of workes , or els were grace no more grace , but if it be of workes , it is no more grace , or els were workes no more workes . and if it be of grace . the election , calling and reseruation of a remnant , proceedeth onely from gods meere mercie and fauour , and not from any fore-seene faith , workes , or any outward priuiledge whatsoeuer , for els grace . i. not of grace , but wages giuen vnto them , for the worth and dignitie of the worke : but if it ●ee of workes then it is no more of grace . i. arising from the gratious loue , pleasure and good will of god ●●sls . i. ●f it be of grace , were worke no more worke . i. the merit of workes were no more merite but a free gift . from the apostle his practise , reasoning and concluding thus ; from the contraries , the affirming of one of which doth necessarily deny and take away the other , this fundamentall point offereth it selfe to our view and consideration ; that in the matter and mysterie of mans predestination , iustification , and saluation , all disposition of mans will , all fore-seene faith and workes , all naturall and peculiar prerogatiues , are wholy debarred and shut out from beeing a●y impulsiue moouing and working cause of it , and that they proceed onely and wholy from the euerlasting decree and good pleasure of god. the scriptures are most plaine and pregnant for the demonstration of this principle . romanes . . ephesians . . iohn . . acts . . deut. . . further reasons to backe and fortifie this assertion are these , first all disposion of mans will followeth predestination , ( as doth likewise faith and workes ) and therefore cannot possibly be any cause of it . secondly , it is , naturally bent vnto euill continually , and therefore cannot deserue ought at gods hand , and as for faith and workes they are fruites and effects of election , therefore no cause of it : they are also vnperfect and therefore voide of merite : thirdly they are the gifts and workes of gods spirit in vs , therefore not of our selues or from our owne worthines : and touching natural and speciall prerogatiues they ( in the iewes ) proceeded from gods couenant , and not from naturall generation , for iewes and gentiles are alike conceiued and borne in sinne . fourthly the holy patriarkes neuer rested , much lesse gloried in them . more-ouer if gods predestination were caused by foreseene faith and workes , then might an euident reason be giuen of it , which paul vtterly denieth , and if workes could merit ought by their owne worthinesse , then grace should be destroyed , gods glory empaired , and all the workes of our redemption obscured . lastly , god hath chosen vs from euerlasting in himselfe , in christ to the praise of his glorious grace , and hath made vs vessels of mercy , of gold and siluer , &c. . tim. . v. therefore in the worke of our predestination and redemption , gods mercy and goodnesse is all in all , and hath not any respect to any thing that is without , and not partaker of his owne nature and essence . it serueth to beate downe all pride and humane glory , and all confidence in any of our owne workes , because all the workes and glory of our saluation is from gods grace and mercy onely , and not from our selues , or any thing in vs , rom. . . . vse . and if it did hang vpon our owne workes wee should bee vncertaine , because wee cannot satisfie gods iustice . secondly , in that god hath beene so good vnto vs , wee must pay vnto him the continuall impost of praise and thanksgiuing , and for a document and proose hereof , labour to frame and conforme our liues , wayes and workes , to the rule of his written word . . vse . lastly , wee must not doubt a●d remaine in suspence of his loue and fauour , but take notice of it , secure and perswade our selues of it more and more . for god is full of mercie and goodnesse , who is a louing father , a kinde and sweete sauiour in christ , and doth by the perfume and magneticall attraction of his mercies , prouoke and allure all men to worship , feare , loue , inuocate and trust in him ; and therefore wee cannot offer greater indignitie , nor doe more notable iniurie to so good a maiestie , then to call his grace , goodnesse , or mercy into question . what then , israell hath not obtained that he sought . . section . i. what shall wee say and confesse , namely this , as the trueth is , that israell , i. those carnall israelites , who boasted themselues to be israelites , and gloried in the flesh , hath not obtained that he sought , i. that whereas they went about and endeauoured to attaine vnto iustification and eternall life by their owne workes and merits , they haue not obtained it , v. . but the election hath obtained it . i. the elect as farre forth as they are elect , haue obtained it , in , and by the force of election , and because they sought it onely of grace through faith . but the rest . i. they are not elected but reiected , haue beene hardened . i. their heart hath in gods iust iudgement , through their owne malice and contempt of christ , beene so brawned and drawne with such an hard skin , that no doctrine of saluation and faith can bee wrought or rooted in them . according as it is written . i. by the prophet isayas , god hath giuen them . i. powred out vpon them in his iudgements and indignation ; the spirit of pricking ( according to the translation of the septuagint , which paul followed ) i. all ill affection and bitternesse of spirit , against the light of truth , and sharpe and greeuous biting of minde or the torments of enuie and of a galling conscience , by reason of the preaching and successe of the gospell , or ( according to the heb●●w ) the spirit of slumber , i. a dull and drowsie minde , and a deepe and dead sleepe , in so much that they are depriued of all iudgement and feeling , eyes that they should not see . i. such a minde , whereby they cannot vnderstand the true doctrine of saluation : and eares that they should not heare . i. such an heart whereby they cannot obey the gospell , and thereby bee conuerted : vnto this day , i. from elias his time , vnto the time of pauls preaching , for so long continued their hardening , and euer since vnto our present time . quest. why should not israel obtaine that he sought for , seeing that christ is the doore , and heauen gates stand open day and night ? ans. first , because they would not acknowledge nor receiue christ the true messias and mediator . secondly , they did not , nor would not goe the right way to saluation , but by their owne workes . the rest were hardned . quest. who is the author and cause of the iewes hardning , sathan , or themselues , or god ? ans. if wee consider it as it is a sinne , and an offence against god , then it proceedeth onely from man , and from sathan ; for mans heart is stony , and as hard as flint by nature , whereby it is fitte for sathan to worke vpon . secondly , mans heart beeing so hard , sathan doth counsaile , ●gge , and solicite it to sinne : and man , beeing destitute of grace , willingly forsaketh god , and yeeldeth his assent and consent vnto euill , and detesteth good , and so becometh more hard and indurate . thirdly , the more meanes either of instruction , and mercy , or of threatnings and iudgements , god offereth to soften and ouer-come their hardnesse , the more , they , by with-standing and resisting them , are hardened and confirme the habite of their nature , and so growe worse and worse . and thus with pharao they more harden their owne hearts , so that the sinne and fault resideth in themselues , and is not to bee imputed to god : quest. in what respects doth god harden ? ans. as it is an action , and iudgment , and a worke of iustice , and in respect of the end and euent , so god doth it , and is the author of it : as it is an action or motion it is good , for wee all haue our beeing and moouing from god , but the corruption and defect of the action , proceedeth from mans corrupt minde and will ; as it is a iudgment god is the author of it , thus hee hardened pharoes heart , and doth by the ministerie of his word instrumentally harden the wicked . lastly , in respect of the end and euent , which is his owne glory : and thus god in the hardening , blinding , and obstinacie of the iewes ▪ tooke occasion to call and shew mercy to vs gentiles , and thus hee turneth their hearts whether soeuer pleaseth him , and doth mooue them to execute his owne iudgements ; and thus god directed sathans malice , the scribes and pharisies enuie , iudas his couetousnesse , and pilate his iniustice , in killing the lord of glorie , to the redemption of mankind , the instruments intending no such matter , isay. ● v. . qu. how doth god harden , and in what forme ? ans. not by infusing malice , or instilling sinne into the delinquent , for he is iust , holy , and purity it selfe , and therefore he cannot but hate and punish it ; but he doth it first , either by not imparting grace , or by with-drawing his spirit from them , for god is not bound either to conferre grace vpon them which they want , or to continue that they haue receiued . hee is an absolute lord , and a most free agent , hee hardeneth whom hee will , and sheweth mercie vpon whom hee will shew mercy . secondly , god hardneth them by an outward action , that is , indirectly and accidentally , by casting and obiecting certaine outward things to their eyes , eares , and outward senses , whereby they might bee enlightned , mollified and saued . of this kinde are preaching , sacraments , miracles , benefites , warnings , threatnings , punishments , all these through their owne fault and want of faith , become hurtfull and dangerous vnto them : euen as good and strong wine , is most vnholesome and perilous to a sicke man. thus the gospell is the sauour of death to them , yea and a killing letter . thirdly , god reiecteth and putteth into their minds and heartes good thoughts , principles and motions , which they peruert and turne to their owne destruction : thus god put into caiphas his minde , that it was necessary that one should dye for the people , and to gather all the sonnes of god into one , and not that all the nation should perish . the principle was good , but caiphas his construction , conclusion , and apply of it was euill . that saying of pilate , i finde no harme in the man , was good and of god ; but i will chastice him , &c. this consequence but a bad conclusion , of himselfe and altogether euill . now the cause why god offereth these outward obiects vnto , and doth put these inward motions into men , whom hee knoweth will abuse them ; is that his iustice might bee seene and acknowledged by their iniustice . fourthly , by giuing successe to their endeuours , and by letting them prosper in sinne . thus hee bad the diuell goe and seduce ahabs . false prophets and prosper , and thus iudas and pharao prospered in their wicked designes , but herein gods end and scope , and their end and scope much differed . isay. . v. . quest. how can god bee said to blind the reprobate , seeing that many times , and in many places , hee offereth the light and brightnesse of his glorious gospell vnto them , which is a meane and instrument to informe and enlighten them ? an. first , they are blind by nature , and vncapable of the sauing trueth , and god is not indebted nor bound vnto them , who , albeit hee putteth blindnesse into no man , yet hee leaueth them therein , and doth not infuse light into them ; so that the more meanes are vsed for their instruction and illumination , the more they are hardened and blinded ; for euen as the owle by the brightnesse of the sunne is blinded , albeit all other birds are enlightned by it , and as the claye is hardened by the same sunne by which the waxe is softned and melted : so by the same holy scripture and glorious gospell , whereby the elect are enlightened and conuerted , the reprobate are blinded and hardened , and that onely through their owne default and impotency , and not through the gospell . secondly , god in his iustice ( now euery action of iustice hath in it the nature and respect of god ) because it is the punishment of sinne , doth by further blindnesse and hardenesse of heart , punish their corruption and stubborne rebellion , which they haue and doe most greedily drinke in , and draw vpon themselues , inso much that they winke with their eyes purposely , and will not see and acknowledge the trueth shining forth vnto them . quest. in isay the lord fore-telleth but a particuler iudgement , and why is it here generally applyed ? ans. first , the rule of iustice and equitie , is one and the same with god in euery age , and therefore hee may according to the proportion and number of their offenses , as well punish many of the iewes in pauls time and sithence , as some particulers in isaiahs time . secondly , their sinne and contumacie since christ his comming hath beene more generall and grieuous , then the sinnes of all their ancestors , therefore it is accordinglie to bee punished . thirdly , the punishments of particuler men in scripture , serue for generall lessonings and warnings vnto vs , that except wee repent and beleeue , wee are to expect the like iudgements , and so looke to drinke of the same cup. israell hath not obtained that he sought . it is not enough and sufficient for men to desire to be blessed , and to seeke for righteousnesse and saluation , yea , to take great paines for it , ( for so much heretickes , idolaters , hypocrites , iewes , turkes , papists , yea and pagans haue performed ) vnlesse it bee by the right lawfull meanes , and those wayes that god hath o●dained and sanctified in holy scripture . it must not bee by the lawe , for that can iustifie and saue no man , for no man can keepe it , nor by mens owne workes and deserts , for if they proceed onely from ciuill and meere naturall men , they are altogether sinne in gods sight , and as for the good workes of the regenerate , they are but vnperfect , yea and stained with many defects , and therefore they cannot abide the rigour of gods iustice . secondly , they are counteruailed , yea infinitely exceeded with sinnes both of commission and omission : but true righteousnesse and happinesse is onely to be sought and found in christ iesus , as hee is reuealed and set forth vnto vs in holy writ , act. . . act. . vers . . & . luke . . v. . reas. otherwise if wee seeke righteousnesse and saluation preposterously and not by right meanes , wee labour in vaine , wee denie the grace of god , and do digge wells that will hold no water . to this purpose the prophet isay sheweth , that the people doth foolishly , who neglecting the sweete and sauing meate and drinke of gods gospell , did bestowe great paine and cost in procuring other meate , namely humane traditions and supe●stitions , which had no vertue of nourishing in it , and which held no true contentment to the ouer-seers of them : why doe yee ( saith hee ) lay out siluer and not for bread ? and your labour without beeing satisfied ? hearken diligently vnto mee , and eate that which is good , and let your soule delight in fatnesse . the vses of this doctrine are manifold . . vse . first , hereby are condemned all endeuours and good meanings and intentions that are not of faith , and so are nothing but sinne , roman . . verse . . . vse . hereby is refuted the grosse errour of those that hold that euery man is and shall bee saued by his owne religion and profession , where-as there is but one trueth , and one way of saluation , and that fully and perfectly described in holy scripture . iohn . . vers . . math. . vers . . . vse . we must ( if we would be blessed and so saued ) seeke for righteousnesse and iustification in christ onely , for there alone it is to be found . acts . . . ioh. . . but the election hath obtained it . here hence in a word ( for the point hath beene handled before ) wee may note , that the cause of obtaining iustification and saluation , is without vs in gods predestination and free mercy , and not in the merites of our workes , rom. . titus . v. . for here is an vtter opposition betweene election and workes . vse . wherefore wee must bee thankefull vnto the diuine maiestie , for so great and free saluation , and ascribe all the glorye and praise of it vnto his mercie onely . and the rest haue beene hardened . the beginning of the ruine and damnation of the reprobate , ariseth from the desertion and reprobation of god. reprobation is the very tree , roote , and fountaine of blindnesse ; for the wicked forsaken of god , can doe nothing in all their deeds , words and counsailes , but pull , hale , and heape vpon them gods curse . . vse . let not the elect and the true seruants of god be offended , in the madnesse and senselesnesse of reprobates , seeing that it hath his originall and foundation from gods decree of reprobation . . vse . hereby is condemned the errour and ignorance of such , who are of opinion , that god did not freely of himselfe ( before adams fall ) determine of all things , persons , accidents , circumstances , &c. where as god doth effect and execute nothing in time , but that which hee most wisely and holily determined before all times . the spirit of pricking or com●unction . taking the word in this sense and signification , we are taught this lesson and conclusion . that god doth most seuerely and grieuously punish those that distast , contemne and reiect his grace offered and tendered to them in christ , namely they are so giuen ouer of god and so possessed by satan , that they pure and powerful ministery of the gospell , and testimonies of gods word applied against them doth nothing , but vex , gall , enrage and torment them . act. . . apoc. . v. . nay they are so offended at , and so enuie the successe and prosperity of the gospell and the true professors of it , that they cannot rest , and do ( to the consuming of themselues and hastining of their owne speedy and iust damnation ) nothing but breath out gall and bitternesse , against good m●n , and designe gods church and children to death and destruction . act. . . . . ioh. . . math. . v. . apoc. . v. . rea. the reason is , that they might ( to their greater damnation ) haue some checks and inward torments of conscience whiles they trouble and persecute the godly ; which is to them but a beginning and a fore-runner of euerlasting damnation . vse . let vs beware that we do not foster and norrish any roote of gall and bitternesse in our selues against gods truth and seruants , least otherwise wee in time become indurate , senselesse and desperate , but let vs feare god and his iudgments , for hee that alwaies feareth in blessed , but he that hardneth his heart shall fall into euill . the spirit of slumber . thus it is in the originall and perhaps ( as it is well gessed at by some ) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth might , to signifie some deepe sleepe , wherewith men are vsually possessed in the dead of the night , & this senselesse slumber may well be an effect , and the issue of a pricking and enraged conscience . the doctrine which i raise hence is this , that god in his iust iudgements doth many times ( to punish mens vnthankefulnesse and contempt of the truth , ) depriue them of all sense both of their sinnes and of gods anger and displeasure against sinne , in so-much that neither by plagues nor promises they will suffer themselues to bee awakened out of this deepe sleepe and dead securit●e . isay . . the reasons hereof ( in respect of the wicked themselues , ) are , first because they reuolt and depart from the word of god , and hence become so blockish that they haue no sense at all , neither acknowledge gods hand and counsaile in their paines and punishments . secondly enioying long peace and prosperity , and hauing no open and professed enemies , they like the secure citty of laish and the proud & carelesse whore of babylon thinke they are farre from al danger and shall see no euill . thirdly , they vainely imagine that they haue sufficient defense and prouision against imminent euils , and if they fall out they haue waies and meanes enough to elude and escape them . let vs be aduised from the consideration of gods hand vpon the iewes , and beware and take heed that we neuer despise nor reiect the gospell and blessings of christ propounded and offered vnto vs ; least with them wee bee left and forsaken in our naturall blindnesse and by continuing stubbernely and stifly in our sinnes wee become worse and worse , and so die in our sinnes and bee damned . eyes that they should not see . god as a iust iudge doth deliuer vp the reprobates being destitute of his grace vnto satan and their owne lusts to be blinded more and more . ioh. . ver . . math. . . and this god doth not by iniecting new blindnesse into them , but by withdrawing his grace from them and by leauing them to their naturall blindnesse , and so it must of necessity be encreased when men are forsaken of god. the reasons hereof are , first because they are none of his people and elect and hee is not indebted any way vnto them therefore he sheweth his power and iustice in their blinding and hardning . secondly , because for the abuse of the gifts and graces of god and for the ill imployment of their talents , god depriueth them of the knowledge and preaching of the word , and so they ranne daylie into great blindnesse and obstinacie ( god in his iust iudgment forsaking them ) or els , if they enioy the ministery of the word ; their hearts are so hardned and starkned with wicked desires and lusts , and by the custome of sinne draweth as it were such a thicke skinne vpon it , that it can by no warnings and admonitions be bent or bowed , and they so hate the doctrine of the gospell , that they neuer heed it , much lesse meditate vpon it . vse . let vs not maruaile at this iudgement as though it were some new thing , that they that doe stubbernely and stifly reiect the gospell , be thus blind , seeing that the prophets so long before complained of it , and fore-told it ; but let vs rather beware of it and pray that we be not for our naughtinesse and negligence giuen ouer to the same iudgment . vse . let vs be truly thankfull vnto god , and giue glorie and praise vnto him , that leauing and forsaking many others in the blindnesse of their minde and hardnesse of their hearts , hee hath by his spirit opened our eyes and eares to vnderstand the doctrine of the gospell and to receiue it by faith vnto saluation , for hee hath not done so with euery person , neither haue the most , knowne his lawes . v. . and dauid saith , let their table , bee made a snare , and a net and a stumbling block euen for a recompence vnto them . v. . let their eyes be hardned that they see not , and bowe their backe alwaies . and dauid as a figure of christ saith . let their table . i. their meat , drinke , law , scripture , sacraments of out-ward worship and all their prerogatiues and excellencies , bee made . i. turned into a snare . that is as vnhappy birds are ensnared in that wherein they sought releife and comfort , so , let the fore-named benefits wherein they outwardly rest , and which by their wicked opinions and errors they haue peruerted and abused , and their preposterous zeale against the gospell , turne to their destruction , let it bee a stumbling blocke and recompence vnto them . i. let them stumble against the law and holy scripture as against a stone , that they may not bee builded thereby to saluation , but may runne head-long to their owne destruction : and let it , as a recompence turne to their more grieuous punishment and iudgement , and leaue them without all excuse . let their eyes of their vnderstanding be darkned . i. blinded that they may not admit and receiue the sauing light of the gospell , that they be without counsaile in their affaires and not perceiue the euills , which doe hang ouer their heads , and bow downe their backes alwaies . i. let them not speede and prosper in their designes and actions , but let them shrinke and halt , be cast downe and tremble in their mindes and consciences , and let them bee brought downe and diminished by slauerie , troubles and captiuity , and so weaken their strength that they may bee vnprofitable vnto euery worke . q. did not dauid , elias , paul and others , sinne and offend god in praying and vsing imprecation against gods enemies ? a. no , for first they did it by especiall and extraordinary instinct of gods spirit , and as prophets , or figures of christ vnto them , the state and reprobation of diuers persons was reuealed of god. secondly , when they did wish eternall destruction to the enemies of god , they did not ( to speake properly ) pray against their persons , but against the kingdome of sinne and satan in them , which cannot bee altogither destroied , but by the confusion of the members and instruments of satan . thirdly their praiers and imprecations proceeded only from pure zeale of gods glory and iustice , and not from any priuate distemper , or mixture of humane passion , for they considered them not as their owne enemies but as the enemies and blasphemours of god. q. may we after the example of holy men in scripture pray against any particuler person ? a. no , except we could by a propheticall or apostolicall instinct discerne of their spirits and of their reprobation , which guift is denied vs , or except wee knew that they had committed the sinne against the holy ghost , which is a malicious and finall blasphemy and persecution of the knowne truth and principles of gods word , which is very hard to iudge of , for any one particuler person especially in our times , wherein such a guift of discerning spirits is not graunted . q. may we not at al pray against the enemies of christs gospell ? an. yes , for first wee haue the practise and warrant of holy men in scripture for it . psal. . . . king. . . act. . ver . . and . . tim. . secondly , when we pray that the kingdome of god may come , we , ( by consequence ) pray that sinne satan and all his members may be destroied . thirdly , wee are to pray that gods iustice may bee acknowledged and magnified in the plagues , punishments and ruine of the wicked . fourthly we must loue god aboue al men whatsoeuer , and if we sincerely loue god , we cannot choose but hate his enemies . q. with what cautions and conditions , or in what maner may we lawfully pray against gods enemies ? a. first we must pray against gods enemies in generall , for there are , and will alwaies be many such , whom god will neuer saue . secondly against their wicked counsailes , plots and purposes , and thus dauid praied that god would turne the counsaile of ahitophell into foolishnesse and thus the apostles praied against the counsailes of the scribes and pharasies , that charged them with threatnings that they should not preach in the name of iesus but we must not pray against these persons . thirdly we must pray conditionally , against them , that if they be reprobates and so incurable , they may be iudged and iustly condemned , but if they be elect , and by consequent curable , they may bee fatherly corrected and so conuerted and saued . let their table be made a snare , a net a stumbling blocke . in that here the word table is specially and principally taken for the holy scripture , we note and obserue , that the sacred scripture is like a table fraught and replenished with most heauenly and exquisite dishes and dainties ; here is food abundantly sufficient both to satisfie and also to solace euery hungry and thirsting soule : some of them and the principallest are , remission of sinnes , peace and ioy of conscience and eternall life . pro. , . math. . v. . cant. . ver . . . vse . it must teach the ministers of the gospell alwaies to set forth this table of the word of god , which is truely the hole-some and sauing food of the soule ; and as for all speculations , fancies , decrees , traditions , and haie and stuble of worldly vanities let them wholy leaue them off and renounce them . vse . let all sorts of men , that wil be saued come vnto this heauenly banquet continually bringing with them an appetite to the word , and by praier and meditation of their owne wants and the soueraigne vses of gods word , put an edge to and sharpen their appetites : then shall they bee replenished with good things and drinke of the well of the water of life freely ; otherwise for want of appetite the soule will soone languish and pine away . their table be a snare , a net . it is proper and peculiar to reprobates and profane persons to stumble at gods blessings , and to abuse and peruert them to their owne destruction . titu . . ver . . et . rom. , ver . . et . pet. . . amos . ve . . . . thus many abuse the doctrine of the law , making it a cause of iustification before god , thus they peruert the gospell to giue leaue and allowance to licentiousnesse and liberty , thus they abuse gods goodnesse and patience to patronize them in their sinnes , and impenitency , thus they vse their riches to the oppressing of others , their meate and drinke to gluttony , drunkenesse and excesse ▪ their apparell to ostentation and pride , the scriptures to maintaine their errours and heresies , the holy sabbothes to iornyings , idlenesse , sportes , vanities , gaming , their wisdome and counsaile to intrappe and deceiue , their might , fauour and authority to discountenance and tread downe all godlinesse and goodnesse and to aduance and countenance all impietie atheisme , profanes , and euill practisesse . the reason hereof is , they want faith and purity of heart and affections , and therefore can vse and apply nothing well , their ill hearts and defiled consciences is like to an euill stomacke that turneth sweete meates into sower , and holesome vnto noisome . secondly , god is their enemy , and therefore all things ( that be otherwise naturally and of themselues good ) are by gods curse , so many causes of their ruine . vse if wee would not drawe and pull gods curse vpon vs through the mis-apply or abuse of his guiftes and blessings temporall and spirituall , let vs see and search whether we bee true members of christ , iustified by faith , and haue our hearts sanctified by gods spirit , for vntill we be called and regenerate , all things are impure and vnholy vnto vs and wee can in no action please god. rom. . . vse . if we could with comfort & good conscience vse and partake of any of gods creatures wee must by the direction of his word , be perswaded of the lawfull vse of them , and that they bee ours by gods meanes , wee must also by praier sanctifie them vnto vs , crauing a blessing of god , and desiring him to direct vs in the right vse of them . let their eyes be darkned that they see not . out of these words , which are part of the cause , it euidently appeareth , what a great iudgement of god it is for men ( otherwise of iudgement cunning , subtill , politicke ) to bee ignorant of the waies of god , and to vnderstand nothing well , and to fight and rebell against god and his blessed truth , and yet to perswade themselues they haue vnderstanding . this was the case and condition of corah and his complices , who bragged and boasted of their sharpe sight , and would haue put out other mens eye , in so much that they accused moyses and aaron ( gods blessed seruants ) as though their sinnes were notorious and open to all men . thus the scribes and pharises with whom our sauiour so often disputed , and by name in the . of iohn were made more blinde by our sauiour christ his preaching , doctrine , conference , miracles , life , innocency and therefore hee saieth , that hee came vnto iudgement in this world , that they which see might bee made blinde . i. they that see by their owne iudgment and thinke that they neede not the sight of grace , for their pride and contempt , are more blinded , `according to the threatning and complaint in isay. who is so blinde as my seruant and messenger ? and thus the popes , bishoppes , priestes , iesuites , seminaries of the romish church , who when they are told of their errours , demaund if the church may erre , falsely perswading themselues that they are the church , and therefore they cannot bee deceiued . the reason of this iudgement is for that this obstinate and malicious blindnesse , is the beginning and progresse to eternall damnation . . vse . when we see such things and iudgements come to passe , let vs not bee offended nor wauer in our faith ; but rather bee confirmed and strengthened in it ; for as much as such iudgments are inflicted vpon the opponents and contemners of it , it must bee an admonition against those conceited persons , who deceiuing themselues , thinke they see , and to bee of all most quick eyed , when all their consultations and proceedings are against gods reuealed will , and nothing indeed but workes of darkenesse and the deuill . . vse . wee must bee thankfull to the lord for the light and knowledge imparted vnto vs , and supplicate vnto his diuine maiestie , that hee would not punish our sinnes with so great a punishment . and euer bowe downe their backes . obser. seeing the curse of god hangeth ouer the enimies heads , wee haue no cause to bee afraide and affrighted at their malice , furie , and frensie ; but rather to confirme and comfort our selues in our holy profession , for god will at length bring them to confusion , and will bring and procure ioy and deliuerance to his . the reason hereof is , for that it is in the hands of god to breake their strength , and to smite them with a spirituall blindnesse , as he smote the syrians , the aegiptians and elymas the sorcerer with materiall blindnesse . vse . the vse hereof serueth to reprooue the faintnesse and want of faith in such , who because they see no present likelyhoods , beginnings , and possibilities of the wicked mens ruine and ouer-throwe , begin to call in question gods iustice , and to frame and conforme themselues to their ill wayes and practises , not knowing that the candle of the wicked is soone put out , and their pompe and brauery soone commeth to naught , and that in the meane time the godly are onely proued and tried , whether that they will abuse gods patience and bounty as the wicked worldlings and atheists doe , or not . bowe downe their backs . the weakning of the strength is a speciall iudgment of god , psalm . . vers . . that is , if at that time for their sinnes they were diuersly afflicted , and banished out of their countrie , and cut off in the middle of their race , that they should not see the longed for time of the messias , nor bee partakers of the promised and expected glorie ; much more are they ( and so remaine ) to bee afflicted and captiuated since the incarnation and ascension of christ : for as much as they would not haue christ to raigne ouer them , nor would bee ranged vnder his banner , nor submit themselues to the scepter of his gospell . bowe downe their backes alwayes , or make their loynes to stagger , ( as in the originall , or hebrew . ) i. cause them to tremble in their consciences● . from both these translations considered together , we may obserue , how grieuous and violent is the inward vexation and perplexities of an euill conscience , especially in mighty calamities and sore temptations , so that often-times it weakneth and shaketh the strength of the whole body . it maketh them feare where no feare is , and with caine to thinke , that euery body that meeteth them is their enemie , and will kill them . they in their sports and iollities with balthazer oftentimes obserue the hand-writing of gods iudgement extant against them , and being aliue they are already dead , and being in earth , they are in the very suburbes of hell . vse . if wee would bee free from the torments and trouble of an euill conscience , wee must repent vs vnfainedly of all our sinnes , and with faith and holy zeale embrace and constantly follow and professe the gospell of christ. for this is the meane and way , both to procure and to retaine ioye and peace of conscience in all trials and trouble● whatsoeuer . the third section or part of the chapter . vers. . i demand then haue they stumbled that they should fall ? god forbid : but through their fall saluation ( commeth ) to the gentiles , to prouoke them to follow them . vers. . wherefore if the fall of them bee the riches of the world , and the diminishing of them the riches of the gentiles : how much more ( shall ) their aboundance ? sense . i demand then , haue the iewes stumbled ? viz. at christ the rocke and stone of offence , that they should fall , viz. should in gods euer-lasting counsell be wholy cut off and so perish . god forbid , i. let no man thinke or iudge so , for the couenant is not vtterly abolished , but they ( many of them ) remaine in possession of it : but through their fall , i. accidentally and indirectly , saluation is befallen to the gentiles . i. a doore and way of gods grace is opened vnto them , so that they are hereby called and brought into gods church and kingdome . if the fall of them , i. their fewnesse and small number , bee the riches of the world , i. so further the calling of the gentiles , how much more shall their aboundance , ( doe ) i. when the greatest number of them shall bee called , and embrace the gospell , then they shall much more further it . and the further meaning hereof is , that if their fall can against nature doe it , much more their fulnesse , raysing vp , and calling , according to nature will effect it . for faith is of greater power and validity , then infidelitie , and grace then corruption , and the iewes if they had beleeued , had both confirmed the trueth of god , and by their doctrine and example wonne many , whome now by their obstinaci● they haue estranged and lost . question . through their fall . quest. can the church fall away from the couenant , grace , and fauour of god ? ans. the body in generall may , ( i meane ) those that are onely outwardly called , and the ministery of the gospell may be ( as it is often ) taken from them , and so they fall away to atheisme , heresie , or prophanesse : for god alwayes hath his elect , which come to christ , and shall neuer bee cast out , god putteth his feare in their hearts and they shall neuer depart from him . thirdly christ prayeth for them , and is alwayes heard . lastly , the golden chaines of saluation . viz. predestination , calling , iustification , and glorification , is , nor can bee neuer dissolued or broken . . question . through their fall saluation is hapned to the gentiles . qu. are they excused that by their vnbeleefe and vnthankfulnesse , giue an occasion vnto other mens conuersion ? ans. no , no more then iudas , who by his treason and hanging of himselfe , ministred an occasion ( viz. accidentally ) to the calling and surrogating of matthias in his roome . for first , they insteed of giuing good example ( which they are bound to doe ) offend and scandalize others : secondly the good commeth not from them as any causes or proper instruments of it , but is to be ascribed to gods goodnesse and wisedome onely , who can and often doth out of darkenesse bring light , and out of sinne draw good . lastly , theeues , robbers , murtherers and oppressors , giue occasion of enacting and executing of good lawes , yet no thankes to them , for they had no such intention : secondly , in regarde of themselues , their sinnes are farre more vile and horrible , then the good that commeth accidentally by it . haue they stumbled that they should fall ? god forbid . here we may note and obserue gods goodnesse , and the constancie of his eternall loue in christ to his children ; whom hee loueth once , hee loueth euer , hee doth not for the vnthankfulnesse of many or most , breake off all occasion to doe good to his ( though neuer so few in number , and neuer so odious and contemptible in the world , ) if there bee but one noah and his family in the world that truly serueth him , hee will remember and saue them , when all the world besides perisheth . if there be but one lot in sodome , hee shall bee preserued when all the rest are consumed ; though christs flocke bee a little flock , yet they shall inherite a kingdome : and they whom the lord shall finde waking and well dooing at his comming ( albeit they bee neuer so rare ) they shall be blessed . the reason is , gods couenant is vnchangeable , and reacheth vnto a thousand generations , and the infidelity of men cannot make his faith and truth in performance of his promises of none effect : secondly god is iust , and doth not ( as wee see amongst men ) punish and condemne the iust for the vniust . vse . this must encourage and confirme vs in the course of godlinesse , and in sauing our selues from the common corruption of faith or manners , wee shall not loose our reward . bee the times neuer so corrupt , religion neuer so abolished , sinne neuer so rife , atheisme and superstition neuer so much swarme and abound , yet god thinketh neuer the worse of his , or thereby taketh an occasion to handle them roughly : but hee maketh a distinction and difference betweene the righteous and the wicked , betweene him that serueth god , and him that serueth him not . . vse . here is condemned the bad and vniust practise of some , that for one man of a calling or profession that falleth and offendeth , taketh occasion rashlye to censure and condemne all ; as though all the apostles should be condemned of couetousnesse and treason because iudas was such ; or all holy deacons of apostacie , idolatry and fornication , because nicholaus proued to be such ; or all professors of lying and indirect dealing , because ananias and saphyra his wife were detected to be such , and therefore extraordinarily punished , whereas in this bad and worst world , wee may meruaile that any remaines good , rather then all or most are such . secondly , the number of the good is euer farre lesse then the number of the wicked . by their fall , saluation is come to the gentiles . god in his wisdome doth so order and dispose of the things of men , that hee doth turne those things which in and of themselues are euill and hurtfull , vnto occasion of good . hee intendeth , worketh , and effecteth alwayes good , albeit the instruments intend and worke ill . the alchymists of our time ( notwithstanding all their paines , prating and practising ) can neuer turne and conuert base mettalls into gold : but god can , and often doth , turne euill into good . thus ●hee turned the malice , enuie and ill affection of them that put christ to death , to mans saluation : ioseph his selling into aegipt , and his long imprisonment , to his great and high aduancement , ●●d the releeuing and preferment of his old father , and of all his enuious brethren ; and thus hee directed the infirmitie of abraham , and the mid-wiues in lying , into their safetie ; and dauid before achis faining himselfe madde , into dauids preseruation . vse . let none then that feare god bee terrified and daunted with the blustring threatnings , or furiousnesse of the wicked against them ; but in faith , patience and silence , commend themselues and their cause to god , for hee will direct all to good , and out of euill premises , draw good conclusions . psal. . & psal. . to prouoke them to follow them . see heere and obserue the great wisedome and louing kindnesse of god towards his children , who by his fauour shewed vnto others ; and by substituting others into their places , maketh them ashamed of their vnthankfulnesse , and laboureth to stirre vp in them a desire and purpose of reconcilement . because ( saith the lord ) they haue mooued mee to iealousie with that which is not god : they haue prouoked mee to anger with their vanities : i will moo●e them to iealousie with ( those that are ) no people : i will prouoke them to anger with a foolish nation . and herein god dealeth with them as a tender father with his vnkinde or disobedient childe that will not come to him , hee taketh another sonne in his armes , or setteth him betweene his legges , embraceth , praiseth , and maketh much of him , hereby correcting the stubbernesse of his other sonne , and prouoking him to seeke for the like fauour and acceptance . . vse . hereby are condemned those that by their idolatrie ( as the papists doe ) or else with others , by their arrogancie , pride and contempt , alienate and deteine the iewes from christianity . . vse . secondly , let vs endeuour by our pure and sincere seruing of god , by our holy zeale , by our godly life and iust dealing , to● giue light vnto the iewes , and at length to prouoke them to emulation , and so to winne them , that there may be vnder christ the head , ●one fould , and one shepheard . iohn . . v. . . vse . let vs , as we be waile their hardnesse of heart , & vile contempt of christ and his gospell : so dayly and heartily with that elizaeus of our age , now in glory , pray for their conuersion , and with that reuerend father say . o lord iesu , thou doest iustly reuenge the contempt of thy selfe , and this vnthankefull people is worthy whom thou shouldest most sharpely punish : but o lord , remember thy couenant● , and regarde the afflicted for thy names sake : also grant vnto vs , that are of all men most vnworthy , whom notwithstanding thou hast counted worthy of thy merci● , that wee profiting in thy grace , may not bee instruments of thy wrath against them , but that wee may rather by the knowledge of thy worde , and by the examples of an holy life , through the working of thy holy spirit , reduce them to the right way , that thou maiest once bee glorified for euer of all nations and people . amen . the fall of them , the riches of the world . quest. can good come of euill ? and saluation of the gentiles come from the fall of the iewes ? is here the corruption and dying of one , the cause and generation of another ? ans. although euill can neuer produce good as the proper cause of it : yet indirectly and by occasion it may worke it . thus wee see that from euill manners and the corrupt behauiour of men , good lawes haue their beginning and originall . secondly , the omnipotencie , and infinite maiestie of him , that at the first drew light out of darkenesse , can draw good out of euill . the riches of the world , the riches of the gentiles . here by riches is meant the sauing knowledge of the gospell , the grace of gods spirit , remission of sinnes , and the assured promise and expectation of eternall life , whence i gather and propound this doctrine . that the grace and knowledge of god , is the onely true and lasting riches , and that alone that maketh the owners and possessors blessed . hence the godly poore , are sayde to be rich in faith , to be riche in god , luke . . . this is the true riches , and properly the●r o●ne , for they shall neuer bee taken away from them , and they that are possessed of them shall neuer hunger nor thirst . io. . this is the treasure hidde in the field of the church , which when a man hath found , bee hideth , preserueth it , and for ioy thereof goeth and selleth all that he hath and buyeth that field . this is that pretious pearle which a marchant finding selleth all that he h●th and buyeth . and as a man , ( albeit otherwise , as poore and miserable as lazarus , ) being possessed with no worldly goods and hereditaments , yet if hee haue of his owne a goodly pretious and costly iewell he cannot bee but rich : euen so he that is enriched , with the pretious iewell of the grace and knowledge of god , albeit hee otherwise haue nothing , yet before god hee is verie rich . that gods sonnes are rich ( albeit they are in the account and estimate of the world and in worldly respects they are many times poore and bare , ) the scriptures in other places afford plentifull testimonies . . cor. . . ephesi . . . . tim. . . vse . wherefore let vs not dote vpon earthly and perishable things , which can neuer make the possessors happy and blessed before god : but let the word of god dwell richly and plentifully in vs , let vs seeke to compasse the knowledge of it with all care and indeauour ; for of all other things it is most pretious , and it alone being tempered and receiued by faith , doth solace and satisfie the heart , and yeeldes true and perfect contentment vnto it . vse . we must so labour and so order the matter that christ be our treasure and our rich pearle and where our treasure is , there must our heart bee also : otherwise if wee make neuer so goodly and great purchases in the world , and bee neuer so stored and furnished with worldly wealth , and want this spirituall treasure , this spirituall gould , siluer , iewels &c. we are in the eyes of god , and so shal be one day declared before the eyes of all men , to bee most beggarly and banckrupt , naked and ignoble . luk. . . apoc. . . v. for in that i speake to you gentiles , in as much as i am an apostle of the gentiles i magnifie ( or adorne ) mine office . v. . ( to trie ) if by any m●anes , i might prouoke them that are of my flesh to follow them , and might saue some of them . i speake to you gentiles , viz. which are called from among the gentiles : in as much as i am an apostle of the gentiles . i. i haue beene called of christ , principally that i should bee the doctor of the gentiles , that i might carrie his name before them . act. . . gal. . ver . . and . i magnifie mine office . i. i ommit nothing that may appertaine to set it forth and make it famous and illustrious , for this is glorious to my ministery . cor. . . . thess. . vers . if by any meanes i might prouoke . i. by preaching and my example stirre vp , them that are of my flesh ▪ i. those that are sprung of the same ancestors and so entirely beloued , to follow them . i. to beleeue in christ and embrace the gospell , and might saue some of them . i. bring to the obedience of faith and , by consequence , to saluation . q. it is proper to god alone to conuert men to god , how then can the ministers be said to conuert & saue ? he alone giueth faith . eph. . he alone giueth repentance . . tim. . . and hee alone softneth and mollifieth the heart . ezek. ? an. god conuerteth and saueth as the proper effitient cause and author of it , working inwardly and making the ministers doctrine effectuall , but the ministers and preachers do it as outward meanes and instruments , propounding , offring and applying gods promises vnto their hearts , whose ministery is onely so farre-forth sauing and conuerting , as it pleaseth god to prosper & blesse it . act. . v. . . . act. . . . cor. ▪ v. . act. . v. . v. i magnifie my ministery ▪ that i might prouoke them , and might saue some of them . wee , here from pauls practice and paines in the adornation of this ministery , learne , wherein the dignitie , ornament and true honor of the ministery doth consist , not so much in titles , pompe , prebends , multiplication of benefices , glorious apparrell , eminencie and superiority of place ; ( albeit there is and needes must bee an inequality and difference of order and degrees , in the ministers for composing of controuersies and auoyding of confusion ) as in diligence of teaching , in aduancing true religion , doctrine and life , and in winning many to christ. . king. . . act. . ver . . the reasons hereof are these . first god hath ordained them and their calling to this end act. . and if they execute it not their sinne is greeuous and their iudgment most fearefull . secondly hereby gods name is magnified amongst men ; and the sweet oyntment and smell ▪ of his gospell is dispersed farre and wide . thirdly they confirme their ministery and comfort their soules here , and gaine addition of glory in the life to come . . cor. . . apoc. . dan. . . vse . the vse hereof is first to taxe and condemne the couetous , idle , worldly , vitious , vnteaching , dumbe , absent , and negligent ministers , who because either they do not gods worke at all ( especially in preaching , or els ▪ execute their functions very negligently , are subiect and lie open to gods curse , and are to answere for the damnation of so many soules as perish through their default , hier. . . ezek. . vers . . and . acts ▪ . . vse . secondly ministers neglecting all other by-matters that nothing concerne them , and the hunting and hauking after worldly goods and glory must striue with all diligence to performe their duties , and to make this their onely scope and marke to spread christ his gospell farre and neere , and so to conuert and saue soules . . tim. . ver . . and . act. . ver . . v. which are my flesh , and chap. . ver . . my brethren , my kinsmen . out of these words the instruction naturally ariseth , viz. the spirit of christ doth not make men stockes and blockes , or bereaue them of naturall affection , ( for these are of god , they are in themselues good , and without the helpe and ministery whereof , we can neither truly serue god ; nor performe the duties of righteousnesse and loue to men ) but it rather causeth and confirmeth them . this sympathy and indulgent affection appeared most notably in christ iesus in weeping ouer the cittie ierusalem , and bewayling the aproching ruine of it , it manifestly also discouered it selfe towards mary his mother , whom hee so much respected and had such a prouident care of , and here it ( as in other places ) appeared most eminently in paul , who with the often hazard of his owne life , labored the iewes conuersion . vse . let vs haue a due regard to procure good , spiritual and corporall to our country and kinsfolkes , for this both nature and religion requireth and commendeth ; if nature bind vs to prouide for and doe good to our parents , children and kinsfolke , much more must grace and religion bind and vrge vs to care for their spiritual good and comfort . and might saue some of them . obs. . we learne here that the preaching and ministerie of the gospell , is not a matter onely of ciuility , credit or a bare letter , but the power of god , the worlds saluation , the immortall seed , and to the elect the sweet sauor of life vnto life . act. . . . . cor. . . . pe. . . and this it was that specially exalted capernaum to heauen , and filleth citties and townes full of spirituall ioy . acts . . the reason hereof is , because god hath annexed a promise therevnto , and is effectuall , and powerfull hereby to draw and saue all that belong vnto him . mat. . . . ● vse . it condemneth the swink-feldains , and the atheists of the world , that thinke the word preached is not of force and power to conuert any ; for they looke vnto the outward sound and letter onely , and not to the powe● , and promise of god who worketh effectually in it and by it in all them that belong vnto him . romanes . . . cor. . ver . . vse . let not men despise , contemne and reiect the holy ministery , but thinke and speake alwaies honorably of it , let men herein acknowledge gods goodnesse towards them , and accept of the riches and treasures of his grace hereby offered vnto them . for albeit it cannot profit and auaile any thing to saluation without the assistance of the holy spirit : yet by the helpe of it , which alwaies accompanieth it in the elect , al that are to be saued , are ordinarily won . hence no eunuch conuerted without a philip , no cornelius without a peter , and no lydia without a paul. v. . for if the casting away of them bee the reconciling of the world ▪ what shall their receiuing bee but life from death ? v. . for if the first fruites bee holy , so is the whole lumpe , and if the roote bee holy so are the branches . if the casting away of them , viz. i. the greatest part of the iewes , bee the reconciling of the world . i. serue and tend to the calling of the gentles whereby they are reconciled vnto god , what shall the receiuing be . i. the calling of the fulnesse of the iewes , by which they that before were cast off , shall againe be admitted and receiued into the church ; but life from death . i. a recouery and bringing of spirituall life againe to the iewes that were so many hundred yeares dead in their sinnes , and also their restitution & fulnesse shal giue an occasion of quickning to the gentiles , and of enriching many with the knowledege of christ and saluation , & so of enlarging gods kingdome , both amongst iewes and gentiles , and hence by reason of the common felicity shal be the true and perfect ●oy of the world . for if the first fruites be holy so is the whole lump . i. for as then when the israelites had offred the first fruites of their bread and loaues vnto god , all the whole lumpe and rest of the fruites were hereby blessed and sanctified vnto them , that they might with good conscience bake , knead and feed vpon them : euen so , if abraham isack and iacob their stock , fathers and founders of their nation , were ( especially ) by reason of gods couenant holie and accepted with god : so shall the elect of their posterity bee ( in some sort ) fauoured for their fathers sake , and if the roote bee holy . i. full of the iuice and sappe of grace , so shall the branches . i. the holie remainers by force of gods couenant shall receiue and drawe iuice , grace and goodnesse from it . q. if the conuersion of the iewes shal be not onely vnto them , but also vnto the gentiles a spirituall resurrection , and life from the dead , and this must needes bee a little before christ his second comming , how can this place then agree , to and accord with , that in luke where it is sayd ? but when the sonne of man commeth shal hee finde faith on the earth ? luk. . . and with that towards the end of the world sathan must bee loosed ▪ apoc. . . and seduce the people of the world . ans. they may very well and aptly bee thus reconciled by distinction : that the last times of the world shal be happie in respect of the benefits of christ and the light of the gospell ; and likewise in regard of the gathering togither of the church of iewes and gentiles throughout the world . but they shal be vnhappie and miserable by reason of the worlds vnthankefulnesse and the seducement of antichrist , who shall not be ( wholy ) abolished before christ his commming . secondly , the number of atheists , hipocrites , apostataes and prophane persons shall incomparably farre exceed the number of those that truely feare god and sincerely serue him : yet , that church shall neuer wholy cease but vnder the tirany of antichrist , there shall remaine not a few that shall rightly call vpon gods name , and all the elect shal be saued , whom the lord out of all the families , nations , and kindreds of the earth hath marked with a certaine marke of election and adoption . or thus , in that generation or age , wherein the iewes shal be conuerted , there shal be much faith and zeale vpon the earth , but in the next following wherein many false christs shall seduce many , then there shal be ( almost ) none . what shall their receiuing bee but life from death ? q. shall not the generall calling the conuertion of the iewes bee in occasion of the diminishing and reiection of the gentiles ? a. no , but a reuiuing of their faith and a quickning of the word . for the ouerflowing and streaming fountaine of gods mercie and goodnesse is neuer drawne drie , and the more that men vse it , the more it runneth out and sloweth . secondly , if that which is euill in it selfe . viz. the fall of the iewes was sauing to the gentiles ( albeit accidentally and by occasion ) much more that which is good off , and by it selfe , shall produce and bring forth good effects . v. if the first fruites bee holy , then the whole lumpe , and if the roote , then the branches . q. are they , that are borne of holy parents holy , or can parents deriue and transfuse grace and holinesse into their children ? a. no , for they are borne and conceiued in sinne , and are by nature the children of wrath , but they are holy by couenant and promise onelie , whether they bee iewes or gentiles , according to the tennor of the couenant i wil be thy god and the god of thy seed for euer . gen. . . and gall. . . and they which be of faith are blessed with faithful abraham . secondly holy and beleeuing parents beget not children as they are holy and beleeuing , ( for this proceedeth onely from grace and gods free promise ) but as they are men and naturall parents ; and therefore that which is borne of the flesh is flesh ( as all are by nature ) and that which is borne ( viz. againe ) of the spirit is spirit . iohn . : q. in that the patriarckes and ancesters of the iewes are called , the first fruites , the roote , the naturall oliues are not the preferments , prerogatiues and excellences of the iewes farre greater then of the gentiles ? ans. yes , much euery manner of way , but not in repect of righteousnesse and merite , for herein they are equall and all one eph. . . but in outward priuiledges and ornaments onely . question what then were then the speciall and singular ornaments and prerogatiues of the iewes ? ans. nine specially ( as they are numbred by saint paul ) . first the glorious title of israelites , which name iacob first obtained by reason of wrestling and preuailing with the angell . secondly the adoption to bee gods people in generall . thirdly the glorie . i. the honour and dignity , in that the lord of glory did ( as it were ) dwell amongst them signes of whose speciall presence were the arke and the temple . fourthly , the couenants , that is not onely the testament but also many compactes and the agreements that passed betweene god and the people . fiftly the giuing of the law , moral , iudicial , ceremonial , vnder , which is comprehended the kingly dignity and magistracie . sixtly the seruice of god , that is , the whole leuiticall ministerie , and the administration of gods worship . seuenthly the promises , that is , of earthly and spirituall blessings , and of the gospell promised to the fathers . rom. . v. . eightly the honorable descent from the holy fathers and ancestors , for whose sake god doth often times blesse the posteritie : ninthly and lastly , the hauing of christ for their kinsman , for of them concerning the flesh came christ , who is god blessed for euer-more . vers. . if the casting away of them , & c ? what the reconciling , &c. obs. the conuersion of the nation of the iewes , shall be the worlds restauration , and shall wonderfully confirme the faith of the gentiles , rom. . . ioh. . . the reason hereof is , for that they both shall haue perfect ioy , when both iewes and gentiles shall alike enioy the common ●elicitie , and all scruples , doubts , and all causes of any pretended separation , shall bee taken away and remooued . secondly , an increase , augmentation and an honor and ornament shall be hereby added to the church . vse . let vs therefore desire and seeke after their conuersion , and heartely pray for it , and by writing , disputes , doctrine , and holy example , further and promote it , for this shall redound to gods glory , and the amplification and improouement of our owne , both temporall and eternall happinesse . ver. . be but life from death . in that by the ministerie of the gospell , the iewes which were dead in sinne , are restored to life , and the gentiles faith reuiued : wee learne hence the sauing vertue , and effectuall power of it . the first reason hereof is , because it is the power of god to saluation , in all the elect , for herein god reuealeth his true and absolute righteousnesse , with which life and saluation is alwaies ioyned , and by the meanes and ministerie hereof , it is conueied and communicated to them that receiue and obey it . secondly it is the immortall seed of regeneration and eternall life ; for hereby god doth call men to bee his children and doth conuert them , hee raizeth and createth faith in them , and doth adopte and regenerate them . vse . . the first vse hereof is , to learne vs , not onely to magnifie and haue the gospell in high account and esteeme , that bringeth such comfort and commoditie with it ; but also to receiue it , yea to temper it ( as men doe mixe and dulcifi● their tart wine with suger ) with faith , and to apply it to our owne selues , otherwise it will bee altogether vnprofitable vnto vs. vse . . secondly wee must hereby bee induced and perswaded to leade and liue a new life according to the tenor of the gospell and the intent of the word of god , for the grace and gospell of christ hath brightly appeared , teaching vs to deny vngodlinesse and worldly lusts , and to liue iustly , godlyly , and soberly in this present world . titus . . . vse . . thirdly hereby also wee are remembred and put in minde from whence the. gospell hath his credit , authoritie and estimation , not from the approbation of mans reason , nor from the applause of the worlde , nor from the persons of the ministers , but from god , and from the admirable and supernaturall effects and fruites of it : for it is giuen by inspiration , it is the voyce and letter of god and is autentike of , and in it selfe , and no other doctrines haue any credit , authoritie or power but so farre forth as they receiue it from the scripture or accord with it . if the first fruites be holy so is the whole lumpe , &c. obs. heere is commended the goodnesse of god and the truth of his couenant of grace , that doth redound and extend it selfe to posteritie and succeeding generations , euen from generation to generation exod . psal. . ver. . psal. . ver. . . psal. ver. . the reason hereof is , his truth and couenant doth not depend vppon any creature or thing , without himselfe , but onely vppon him-selfe and therefore can by no outward meanes be nullified or made frustrate . vse . seeing that god is vnchangeable , true , and cannot deceiue in word or deede ; we are put in minde of our duty , namely to trust in god who neuer faileth nor forsaketh them that relye vppon him ; and not in men who are lyars , hollow hearted and lighter then vanitie it selfe , psalme . ▪ . psalme . . . . vse . lette vs then by our pietie , godlynesse and goodnesse , labour to bring a blessing vppon our posteritie : for the children and posteritie many times fare the better and are respected for their beleeuing and holy fathers sake : woe then to ignorant , popish , atheisticall , lewd , licentious , blaspheming and filthy minded and liuing parents , who by their ill example not onely peruert and poyson their children , but also bring vppon and deriue the cursse of god vnto them who doth visit the iniquitie of the fathers vpon the children vnto the third and fourth generation of them that hate him . vse . . wee must bee admonished and aduised hereby , that wee doe not from mens vnworthynesse and present condition take occasion rashly to condemne them , and imperiously to insult ouer them . but rather ascend higher , and consider the roote and foundation of the couenant , and proceed to their holy ancestors , that wee may know that the blessing of the couenant remaineth in them : for no mens sinnes and vnworthynesse can make gods faith and couenant frustrate ▪ yea many times where sinne abounded , grace ( by gods mercifull disposition ) abounded much more , not to incourage any man in sinne , but that it might appeare that in the matter of iustification and saluation , gods mercy is all in all . vers. . and though some of the branches bee broken of and thou being a wilde oliue tree , was graft into [ or for ] them , and made partaker of the roote and fatnesse of the oliue tree . vers. . boast not thy selfe against the branches , and if thou boast thy selfe , thou bearest not the roote , but the roote thee . though some of the branches , that are hypocrites and voyde of good workes bee broken of , id est . reiected and cease to bee a church by reason of their vnbeliefe , and thou being a wilde oliue . i. a branche and bough of it , and therefore naturally barren , vnfruitfull , and bearing nothing but bitter leaues , was graft in for them , and partaker of the roote i. of the iuice that commeth from the roote abraham , and floweth vnto all the branches , and of the fatnesse , i. of the graces , promises , and all the benefits , and good things spirituall and outward made vnto vs in abraham , of the oliue tree , the church of the israelites which sprang from him . boast not thy selfe against the branches , i. ( according to the meaning of the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) do not shake thy necke against them by insulting , triumphing , and crowing ouer them , for if thou boastest thy selfe , thou bearest not the roote . i. if you proudly glory and vaunt that some branches being broken of , thou art ingrafted into the tree of the church , know thou that the church of the iewes receiueth nothing from thee , but the roote thee , i. thou hast thy foundation and sustentation , and whatsoeuer thou hast from this , that thou without any merite of thine art ingrafted into the church of god : neither doth the church need thee , but thou needest the church , that thou maiest be a member of it , therfore thou must not for the vnbeliefe of some iewes scornefully and proudly contemne and rage against the whole body of the people . q. some of the branches bee broken off . can the true members of the church become infidels , and so bee broken off from the fellowship of the church ? ans. no , if they be liuing members , and be truely by faith ingrasted into christ ; for christ will loose none of those that the father hath giuen him to bee saued , iohn . . but these that fall away and are broken off , are onely branches and members in regarde of the couenant , and in their owne conceit , and the charitable opinion of the church , but not truely and really , and before god , seeing they are none of gods elect , and are destitute of faith , and the spirit of christ. quest , who ▪ and how many sortes of people are or may bee cut off and fall away from the church ? ans. two sorts . first , those that be ingrafted into the church by the tenor and authoritie of the generall couenant onely , whereby god promiseth that hee will be their god , and the god of their seede , but yet are not elected , for euery one that is abrahams sonne according to the flesh , is not a sonne of promise . secondly , they that indeed receiue the seede of the word [ as many reprobates doe ] but they mixe it not with faith , and it hath no roote in them , neither are they renued and inwardly changed by it . the word in these may be , and soone is either vtterly lost , or else choaked and peruerted , and so they may be cut off , and fall away finally and wholy . and ( to conclude all in a word , ) they are only & alone cut and broken off , that are abrahams sonnes according to the flesh onely [ as the body of the iewes generally were in saint pauls time , and sithence ] but the sonnes of promise , or abrahams sonnes by faith neuer are , nor euer can bee broken off , bee their number neuer so small , nor their temptations neuer so great and permanent . . quest. how are men ingrafted into the church ? ans. first , by an outward calling , and by an outward profession and approbation of the word and sacraments . secondly by baptisme , as a seale of our adoption and entrance or matriculation into the church . thirdly , by the testimony and in the opinion of the church , and so may a reprobate or hypocrite be ingrafted . fourthly , in gods secret counsell and by the spirrit of faith and seale of gods holy and spirit . hereby men with a prepared and sanctified hart receiue gods word and keepe it , these alone christ draweth vnto him and inwardly changeth and transnatureth them vntill hee perfect them and bring them to the end of their hope , that is , the saluation of their soules . and thus are the elect onely ingrafted and therefore can neuer perish . some branches are broken of . seeing that christ cannot abide barren and fruitlesse vines , that are deuoid of faith and repentance , and hath by reason hereof cut off and reiected not onely the nation of the iewes generally ( for the time ) but also many countries and kingdomes amongst vs gentiles , wee must make vse hereof and learne hereby both to abound and increase in faith and good workes . iohn . . the reason hereof is , for that the anger and indignation of god goeth with it , and temporall plagues and punishments ( which are but forerunners of euerlasting iudgement otherwise ) surprize and ceaze vppon vs. math. . v. . math. . . math. . . secondly all our faith and profession without works and fruites is not sincere and sound before god , but copper and counterfeyt . for true faith and regeneration can no more in their proper time & opportunity be without fruite and obedience , then the sun without light , the fire without heat & the springing fountaine without water . vse . . wherefore let vs to our outward profession of the gospell adde and associate the continuall traine and attendant of good workes of pietie & deuotion towards god , and of loue and iustice towards men . thus god hath commanded , our faith requireth ( for the testimony and cherishing of it ) our neighbours need it , and god both regardeth and ( in fauor ) rewardeth it : otherwise , if we bring forth no fruit of godlinesse & goodnesse , it followeth that we neuer had true communion with christ , and therefore in time we shall bee disclosed and discouered to haue beene but meere hypocrites , and it shall be notified to our selues and to others , that wee neuer did appertaine vnto him , and therefore we shal neuer bee admitted into the court and pallace of heauen , but , as vnprofitable seruants , cast into h●ll fire . thou being a wilde oliue tree . in that wee gentiles are compared to a wilde oliue , wee heare learne this instruction , that as wee gentiles , euen the best of vs , are naturally , and before our conuersion vnto christ , barren , fruitlesse and cursed trees ▪ vntoward and vnapt to any goodnesse , and wholy disposed and inclined vnto euil . gen. . v. . titus ▪ ▪ v. . ephes. . ● . . . psal. . . . . . cor. . . . . the first reason hereof is , because all men are conceiued and borne in originall sinne , and so are wholy corrupted in all the powers and fa●ulties of body and soule , so wee are become crab trees , wilde oliues , wilde vines , and wholy degenerate . secondly , all the actions of the gentiles considered , as they are gentiles and men vnregenerate , are in gods sight and acceptation ( albeit otherwise neuer so laudable & alowed before men ) nothing but sin , for without faith it is impossible to please god , and whatsoeuer is not of faith is sin . vse . , if we would iudge equally and charitably of other mens sins and follie , we must ●ooke vnto our owne originall sinne and to our stuffe at home ▪ and obserue wherein others haue the preheminence before vs so shall we censure others with more conscience & compassion , and be the more preserued from filling our selues . vse . . let no man trust in his owne natural goodnesse , vertue and worthynesse , which is nothing but sinne , but lette him with the poore publicanes hold downe his head and humble himselfe before god for his sinnes , let him with the prodigall sonne cry out and say , i haue sinned against heauen and against god , and i am no more worthy to be called gods sonne . vse . . let euery christian , seeing that of a wild oliue , he is ingrafted into gods church , be alwaies thankfull for so great a benefit , and lay aside his wild & sauage nature , & in piety , virtue , & good workes imitate & resemble the noble vine christ iesus into whō he is ingraffed , for we must walke in the light , as hee is light , and walke in loue as wee haue christ for an example , for christ his morrall vertues are not onlie for our contemplation but for our imitation . vse . . the ministers and preachers of gods word must not looke to finde the people good , for all by nature are blinde , ignorant , corrupt , rebellious sinfull ; but by doctrine , exhortation , and examples to make them good , let them labour to husband and proine the vine-yard , let them gather out all the stones and rubbish of infidellity and superstition , and let them endeuor by continu●l preaching & exhortation to beget faith in their hearers , and so to ingraft them into christ. v. . was graffed in for them . no man must despise boast or glory against them that bestow a benifit vpon them , as here the gentiles did against the iewes . thus false witnesses rose vp against dauid , and rewarded him euil for good ; he visited them in their sicknes , praied , and mourned for them , but they sought his downfall and ruine . the reason hereof is , for that it is pride and great vnthankefullnesse , and god will punish men for it . they are like to the ground that yeeldeth to the husbandman that tilleth dresseth and manureth it , nothing but thornes and briers , and therfore is reproued nere vnto cursing , whose end is to be burned . vse . seeing that we receiue the couenant and doctrine of saluation from the iewes , and are of meere grace grafted in by god for them , we must humble and debase our selues before him , and acknowledge our own vnworthinesse , that so we may not onely conteine our selues from contempt of others , but with meeknesse daily receiue and profit in the word grafted in vs , which is able to saue our soules . fatnesse of the oliue . in that here and also in the . of isaiah and luk. . and other places , the giftes , graces , and blessings , ( especially that concerne saluation in christ ) are compared to fatnes , fatlings , a banquet , yea to wine , hony , milke , spices , and such like delicate things , wee learne that howsoeuer the wicked ones of the world , glut and pamper themselues with the abundance of gods blessings , and their flesh is fatted and fed like hogges , yet their soules pine and famish ; whereas the soules of the beleeuing are filled with gods liberality and replenished with spiritual consolation , which is to them a speciall pawne and pledge of gods loue and prouidence towards them . in the gospell they haue most sweete and delicate food , not onely for the necessity but also for the delight of their soules , here their faith is engendred and strengthened , and their trembling soules are solaced , with the most comfortable assurance of remission of sinnes , and they by the word and sacraments are fed and nourished to eternall life . vse . let vs therefore seeke to feed and satisfie our selues only here , let vs loue and delight in fatnesse , and bring alwaies with vs an appetite to the word , and then shall we feed on the bread of life . made partakers of the roote and fatnesse of the oliue — boast not thy selfe against the branches . these two members may be , and are much more aptly and iustly ioyned togither , then the mingling and blending togither of some mens merchandise and wares , ad deceptionem visus et emptoris , for better shew and vent ; and from this coniunction and the consideration thereof this doctrine ariseth , that they that either in spirituall , or temporal blessings rise by occasion of other mens ruines , and florish by reason of their decaies , must not herevpon grow high minded , and much lesse scorne and contemne those that are falne , but rather commiserate and releeue them in what they may . for first thus to offend , argueth an vnthankefull heart to god for his free mercies which they thus abuse . secondly , it sheweth an heart voide of equitie and compassion ; and therefore god in his iustice cannot but in time punish the vnthankefull , and denie meanes to those who impart none to others . vse . wherefore in all preferments and exaltations ( for the auoiding of pride and contempt of our inferiours , ) let vs walke humbly before our god , and ascribe our aduancement and happinesse to his mere mercie and not to our ragged and sinfull merits . vse . by this doctrine are checked and condemned , some in the worke , who rather by prescription of time and secret encrochment , then by equities ( perhaps ) and diuine approbation , are become monopolists and engrossers of other mens callings and commodities , and herevpon doe not onelie like the leane kine of aegipt eate vp the fat kine of canaan , but ( sometimes ) also take occasion to triumph and insult ouer others that are ( perhaps ) better members in a common-wealth then themselues . but herein let the offenders learne humility and practise more equity in words and deedes , and let the wronged , not apprehend matters ouer deepely , or ouerstretch them , but commit themselues and their iust cause to the diuine prouidence , and to humaine iustice , and count it a more blessed thing to suffer wrong then to offer it boast not thy selfe against them . no men must for any temporall or spirituall grace wherewith they are endowed aboue other , be high conceited of themselues to detract from and despise others . luk. . ver . . . . cor. . . iam. . . . cor. . . . luk. . . the first reason hereof is , they haue not these gifts and endowements aboue others , because they are better by nature then they , for all are sinners alike , and they haue them not of themselues , but of gods fauour and mercy onely . the second reason is , that god can , and often doth , for mens vnthankefulnes , both lessen , yea , and take away his gifts and benefits from them that abuse them , either by attributing to much to themselues or scorning others . the third reason is , because god can , and many times doth conuert those who in the iudgment of the world , are desperate and past care , examples hereof wee haue in manasses , paul , mary magdalen , and the iaylor , and in many of them that crucified christ , yea and in those whom saint iohn calleth the sinagogue of sathan . vse . this doctrine serueth to condemne a sort of iolly and flourishing professors , who because they exceede others in sharpnesse of witte , and quicknesse of apprehension , and because they can ( better then other ) argue , dispute & discourse of misteries and matters of faith and religion , vse to swell in a conceite of their own perfection , as though they were the only singularists & magnificoes of the world , but as for their brethren , that are ( perhaps ) in respect of vnspotted life , guilesse dealing , pure and humble affection much before them , they , because they want that outward flourish and acute appreh●●sion wherein themselues seeme to excell ; deface , and dispraise , vilifie and despise them , whereas god regardeth the inward parts principally , without which all outward things are of no acccount with him . thou bearest not the roote but the roote thee . we learne here , that we gentiles are beholding vnto the iewes , and in many respects inferiour vnto them , howsoeuer they ( for the present ) are generally cast off and plucked from the vine . for first , we haue our religion & doctrin yea the beginning , foundation & establishmēt of our church from thē . isa. . . but not they from vs. for the fathers & the prophets , sowed the seed of the church of the new testament : the couenant is deriued from thē into vs & we are changed into their commonwealth and not they into ours . secondly our sauiour christ god blessed for euermore , had his birth and beginning from them , and so hee came from them . rom. . . thirdly they were the chosen nation , the peculiar people , and a royall priest-hood , when all the world besides were out of the couenant , and so no people nor beloued , yea and were without god in the world . lastly all the particular promises , such as were the land of canaan , a certaine forme of gouernment , setled sacrifices , and ceremonies , the glorious temple , particular promises of long life , and of dominion annexed to the morrall law , and the preseruation of the stock amongst them , out of which the messias should come belonged and were proper to the iewes of the olde testament onelie . vse . we must therefore acknowledge our selues debters vnto the iewes , and deepely engaged vnto them , we must bee so farre off from rendring or returning vnto them euil for good , that we must pray for their recouery , and do our vttermost dilligence , by doctrine , writing , and vnblameable life to allure and winne them to the approbation and acceptance of the gospell . v. . thou wilt saie then , the branches are broken off that i might be graft in . v. . well through vnbeleife they are broken off and thoustandest by faith : be not high minded but feare . v. . for if god spared not the naturall branches , [ take heed ] lest he also spare not thee . thou wilt say . i. to me paul , why doest thou boast of the holinesse of the iewish stocke , surely , the branches are broken off . i. they are cast away , that i might be grafted in . i. am ingrafted in the church in their sted . well . i. thou saieth truely , they through their vnbeliefe are broken off . i. excommunicated and eiected out of gods church : and thou now standest by faith grafted into gods church , neither art thou yet falne into the vnbeleife of the iewes , be not high minded . i. do not thinke proudly of thy selfe or be ouer-wise in thine owne conceit , but feare . i. remaine in true humility and in the feare of god , and be religiously carefull to preserue faith . for if god spared not . i. but cast them off for their vnbeliefe . the naturall branches , i. the iewes borne in the church discended from those holy fathers , abraham , isaac , and iacob , [ take heed ] least hee also spare not thee , thou that art but ingrafted in , and taken out of the wilde oliue , maiest possibly be discouered to bee but an hypocrite , mayest fall away from the grace of god , and bee thrust out of his church . be not high minded , but feare . quest. is a man to doubt or stand in feare , whether he bee in gods fauour or not , or whether hee shall certainlie be saued or no ? ans. no , for first charity expelleth all slauish and seruile feare . secondly christ forbiddeth doubting and distrust in many places . thirdly , doubting and distrustfull feare , maketh all the foundations and principles of faith and true religion [ which need no demonstration ] vncertaine and vnfruitfull vnto vs. fourthly , it doth extenuate christs benefits , offer indignity to gods goodnesse , and euert & peruert the nature and forme of faith , which is a firme assent & certaine application of gods benefits to our selues in particuler . fiftly , it depriueth vs of all sweet and solide comfort in aduersity and affliction , so that our hartes faile vs , & our distracted and distressed conscience , can find no harbour and hauen to rest and repose our selues in . sixtly , it leaueth vs no place nor vse for praier and the right inuocation of gods name , for how can a man possibly , truly , and confidently pray vnto god , of whose fauour and furtherance he is alwayes in doubt & suspence . lastly , hee that beleeueth not , maketh christ a lyer , in that he will giue no credit and assent vnto the promises that he propoundeth and offereth vnto him . but feare . q. why then doth the apostle bid the gentiles feare ? if they must feare , how then can they bee certaine ? a. first paul directeth his speech here not to euery particular person , but to the gentiles in generall , wherein and amongst whom there might be many proud and vnmortified professors , and many doubling and dissembling hypocrites , for whom this admonition was very necessary secondly it is rather a caue at then a commination , & serueth not to astonish them , but to stirre them vp to more ▪ carefullnesse and dilligence . lastly , feare in this text is not to bee vnderstood of any troubling and tormenting feare , but of a reuerend awe of gods iudgements , and of an holy care and indeauor to preuent and diuert the disfauor and wrath of god , which may very well consist and consort with the certainty and assurance of faith , for whosoeuer hath faith and hope , hee purgeth him-selfe and keepeth him-selfe that the euill toucheth him not . the naturall braunches . how can the iewes bee truly said to bee naturall braunches , and consequently good , seeing that euen they are by adams fall , sinners , enemies to god and the children of wrath , as well as others ? ephes . . . ans. the iewes indeed had no naturall holynesse , neither was it deriued from carnall succession , neither was their nature better then ours , but they are naturall braunches and were so called by reason of the couenant of grace made with them , onely , and their nation . secondly , because they were seuered and seperated by gods outward couenant and calling , ceremonies and worshippe from all the world , besides and were as a fountaine sealed vp , and as a garden inclosed . i. reserued and sanctified , for christ his owne vse and seruice . if god spared not the naturall branches . q if the naturall branches bee not spared , then they that are ingrafted into christ by faith may bee cutte off . ans. the argument followeth not , for they are called naturall , not by reason of their sound faith which they now had , but because of gods couenant , and because naturally they had their beginning from the fathers . secondly they were onely members of the visible church wherein are many hypocrites but not of the catholike and inuisible church . take heed least he spare not thee i. least he disdaine thee and cast thee off . ques . can an elect or true member of the church fall●way and so perish ? ans. no , for they onely haue the spirit of regeneration whereby they are sealed vnto the day of redemption : they alone are indued with the spirit of constancie , and christ doth neuer cast them off . iohn . . . but the comforter doth abide with them for euer . they may ( for the time ) bee depriued of the outward ministery and meanes of grace and saluation , yet they were gods people before in his eternall counsell . secondly benig regenerate and borne anewe of incorruptible seede , they cannot perish nor fall away , albeit the outward meanes bee remoued . ques . what are wee then to thinke and iudge of those , that from the profession of sound doctrine fall away to superstition or atheisme , and from outward and apparant holynesse to open prophanesse and licentiousnesse , and thus liue and die , were they euer of the number of the elect or any members of the inuisible church ? ans. no , for the elect and members of the catholike and inuisible church are onely indued with sauing faith , true repentance , a liuely hope and the true loue of the godly their bretheren , which graces neuer faile , die , or are vtterly extinct : whereas apostates ▪ and they that degenerate to atheisme and open prophanes , were neuer indued with true faith , repentance and other graces that accompany saluation : well they might ( for the time ) haue the shadow of them , but they neuer had the truth and substance . secondly christ is alwaies , and he alone an effectuall mediator and intercessor for the elect onely , whereby they are so preserued in the state of grace that they cannot fall away . wherefore apostates and backe-sliders were christians and members of the church in outward apparance and shewe onely , and in their owne opinion and estimation of others , and indeed all their holynesse and profession is nothing else before god but meere formalitie and hypocrisie . and therefore all these temporall things and outward seemings , in time of temptation soone fade and fall away : and of such christ pronounceth that he knoweth them not .i. he neuer did nor doth acknowledge them for any of his elect , nor approue of them . ques . who and what kinde of persons fall away ? ans. first , they that are outwardly ingrafted into the couenant , but yet are not inwardly called , nor elected . secondly they that receiue the seed of the gospel , but without the roote of true faith , and inward change , & renouation of heart and affection , and these are onely the reprobate . math. . v. . . . . ques . in what sort or in what regard doe they fall away ? ans. first by their vnbeliefe and vnthankefulnesse refusing the promise made to them . secondly by corrupting and choaking the seed of the word either by want of memory or vnderstanding , & of defect of change and regeneration , or absence of the full perswasion of the truth , or finally either by troubles and persecutions , or else by prosperitie , profitt and pleasures . here-vpon the worde and sacraments and the golden candlesticke of the angelicall ministery as wholy taken from them ( as sometime it iustly commeth to passe ) or else if they haue no meanes continued , they either as recusants and meere atheists , contemne them and refuse to vse them , or else are thereby [ through their owne corruption ] more hardned , blinded and darkened ▪ for the more good gifts and meanes of grace which offreth vnto them , and the good motions he putteth into their mindes , the more they do corrupt and abuse them . the branches are cutte off that i might be grafted in . ergo. our dignity and worthynesse is greater then that of the iewes , wee must in gods especiall works and iudgements dilligently weye and consider the true causes and distinguish and diffe●re them from those that are causes accidentally by occasion only ( as in this verse . ) for the fall of the iewes could not be properly any efficient or procreant cause of the saluation of the gentiles , the effect ariseth from the proper cause and resembleth & reteyneth the nature of it . the reason hereof is , because the issue , euent and consequent may bee good , ( god so ordering , directing and ouer-ruling it ) when the instruments that worke onely accidentally and ayme at their owne euill ends , are euil and mali●ious . thus ioseph was exalted after all his troubles , and iobs restitution and recouery & 〈◊〉 redemption by christ his death , was in regard of the effect and euent good , yet they wicked instruments ( that onely accidentally and occasionally wrought it ) sinned heinously , and are not to bee excused . for if they would or had pleased god in their proceedings , three things should haue beene considered of them . first , that they had the holy scripture for warrant . secondly that their affections were in tune and well composed . thirdly that their ends and aymes were directlie to the honor and glorie of god : but of these respects the blinde reprobates haue no regard . vse . the vse hereof , serueth to check and controule many insolent , surly and swelling gentiles , that not rightly weighing and ballancing the true causes and reasons , did falslie imagine [ and so fondly erre ] that the iewes were cut and cast off for their vnworthinesse , and that their vnbeliefe was the proper cause of their admittance and substitution into their empty places and roomes , and heereby they highly conceited themselues , as though they were more worthy before god then the iewes . . vse . heereby is mette with-all the pride and ill affection of some , who reioyce at other mens ruines and downe-falls , whether in religion or in outward estate , or both , whereas it is iust with god thus to giue them ouer , and they that seeme to stand , may fall into the like apostacie and iudgments , for they by nature are made of no better mettall then others , and they stand no longer then god doth support them . through vnbeliefe they are broken . heere wee see and vnderstand what a vile and dangerous sinne , misbeliefe and infidelity is , it is the roote and fountaine of all disobedience , it draweth gods anger vpon vs , it hasteneth his iudgements , it depriueth vs of gods promises , and nullifieth and maketh frustrate his couenant . hence it was that the iewes were growne out of request with god , lost their prerogatiues , ceased to bee gods people , and lastly most of them were excluded from the kingdome of heauen . vnbeliefe was the first sinne of adam and eue , and was the cause of their fall , and so of all the sinne and miseries that befell vnto all their posteritie . infidelitie debarred the israelites from entering into the blessed land of canaan , a type of the kingdome of heauen : it is the cause of all apostasie and reuolting from god and his euangelicall trueth . it maketh gods heauenly and sacred word vnprofitable vnto the hearers , it maketh all things impure and vnlawfull vnto men , titus . verse . . . and ( in a word ) it is the fore-runner and meritorious cause of damnation and destruction . the reason hereof is , because it wilfully refuseth the grace of god offered : it doth distrust and discredit gods word , contemne his promises , rebell against his will , and [ to conclude ] it reiecteth and shutteth out christ , the cause , author and finisher of redemption , happinesse and holynesse . . vse . wee must therefore beware of infidelitie and vnbeliefe , wee must be prouident that it doe not wound vs with his dartes , and then the gun-shotte of all other temptations shall neuer blinde nor batter vs : let vs therefore put on the complet harnesse of god , and the armour of proofe , i. a liuely faith , which will quench and blunt all sathans dartes : well may wee bee seduced for a time , but not alwayes , nor vnto death , for faith preserueth the castle of our heart , and it ouercommeth the world . secondly ▪ wee must alwayes thinke and speake honourably of gods word , and labour to bee riche in the knowledge of his wil , and with full purpose of heart cleaue vnseperably vnto god , and by assent of minde applie and claspe fast christ iesus , and all his sauing graces and promises vnto our owne selues , and then nothing shall bee able to dampe or daunt vs , much lesse to seclude and seperate vs from christ , and the certaine enioyment of the heauenly ierusalem . thou standest by faith : that is . thou profitest in thy profession and practise of christianitie by faith . i. by a firme assent of thy minde , relying vpon gods grace , and acknowledging and receiuing christ , as he is reueiled in holy scripture , from whence this necessary collection ariseth . the grafting in of the gentiles into the oliue , doth not depend vpon their owne worthinesse , vertues , and merits , but onely vpon faith , assenting vnto and firmly apprehending gods gratious promises . now this faith is a free yet a most rare gift of god , not common to all professors , but peculiar onely to the elect : from it proceedeth both the beginning and the continuance of their engrafting into christ , and hereby wee are made partakers of christ and of saluation , and without this faith wee are in worse estate then any vassall vnder the turke , or any spanish galley slaue , for their seruice is onely bodily and temporall , but this is spirituall , horrible , and ( if they repent not ) eternall . heb. . ver . . . vse . this doctrine serueth , to argue and reprooue those that condemne the doctrine of faith , whereas without it there is neither iustification nor saluation . by it wee are made the children of god , iohn . . . and stand and sticke to christ the true vine , and hereby wee are interessed in christ , and all his sauing merits and g●aces . . vse . wee must loue the lord and feare him , for his great mercies shed vpon vs , and for his pretious promises made to vs , for they are not procured by our deferts or endeuours , but frankely and freely bestowed vpon vs , of god. . vse . we must nourish and preserue faith , and see that it be not of story or a temporarie faith , but a true iustifying faith . for a true iustifying faith is such a roote , such a foundation and assurance so built and founded vpon the rock christ , and the sacred scriptures , that the gates and power of hell cannot preuaile against it ; and as for temporary and historicall faith like a flower , like painting , and like guilt , and it will soone fade away and bee defaced . be not high minded . when wee see proud hipocrits to contemne and condemne other poore men for their present misbeleife and miseries , and to admire and magnifie their owne selues they must be terrified with gods iudgements . isa. . ver . . . luk. . . apoc. . and . act. . . . math. . v. the reason hereof is , first , that otherwise no good can bee done of them if they bee not pulled out of the fire of gods iudgements they wil be burned , and if they bee not violently awaked , they will droppe away and die in their slumber , as they do that are bitten by an aspe . secondly for that if they will not repent they may be left without excuse in gods sight . vse . . let vs therefore beware and bee aduised that we do not braue out and insult vpon others , least god call and conuert them in his mercy , and plague and punish vs in his iudgement , for our pride and contempt . vse . let no man presume of his owne ability and strength , as though hee could stand by it in temptation , neither let him please himselfe in a conceite and imagination of his owne constancy , as though hee might liue securely and dissolutely , and yet escape all danger , least god correct and plague him , for his conceitednes in suffering him to fall into grosse sinnes , and greeuous euill , as he hath suffered many others . . cor. . v. . and . but feare . wee must not be secure , drowsie and presumptuous & so emplunge our selues vnaduisedly into many sinnes & punishmēts ; but stand in a reuerend awe of gods iudgements , suspect and misdoubt our owne secret corruptions and be careful in euery action to shun and auoide the offence & displeasure of god. the reasons herof are , this feare is the beginning of wisdom , a part of gods worship , and a meane to make vs blessed . secondly , it is a notable reine and bridle to keepe and retaine vs from apostacy and falling away from god , for he that most suspecteth his owne weaknesse and seeketh means to cure it and to strengthen him-selfe is of all men farthest of from presumption and perilles : and here ; abundan● cau●ela non nocet . i. many caueats and prouisoes are not amisse , and gods grace is perfited through infirmitie . thirdly , wee are apt and ready vppon euery temptation to fall and offend and so deserue reiection ; and therefore that wee may conteyne our selues in our duties , and to subiugate and subdue our proud flesh , wee had need euer and anon with dauid and others , to set before our eies gods threatnings & iudgements against sinne . vse . . when wee see and behold gods iudgements to ceaze vpon others , we must bee so far from rash and presumptuous censuring and condemning of them , that we must first descend into our owne selues and soules , and ransacke by the light and lanthorne of gods word , euery corner of our hearts , least that we be found iu●penitent and so in wrapped in the common destruction . vse . . we must by a dilligent search of our own sores , and by a narrow view & inspection of gods law , iustice and iudgement , vse all dilligence and care to nourish and maintaine this holy feare , & so to snib and correct al high and presumptuous thoughts and conceits that may possibly exalt themselues against god and his word . vse . . we must learne to decline from all occasions of offending god , and to beware of al shewe and kindes of euil , such as are lewd company , immoderate feastings , idlenesse , or the lauish spending of our time , either in pleasures and deceitfull delights , or in the affected reading of fables , fained stories , play books , popish treatises and al vnfruitfull and dangerous curiosities . if god spared not the naturall branches take heed he spare not thee . the sinnes and punishments of other men must bee our instructions , their affliction must bee our admonitions , and their woes our warnings : their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must bee our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their roddes our remembrances and sufferings our schoolemaisters ; that we do not sin against god as they did , and so drawe and pull vppon our selues the same or the like punishments . iude. . . cor. . v. . . . . . . . heb. . v. . the first reason hereof , is , first because their sinnes and punishments haue a proportion and likenesse with our sinnes and punishments . secondly , god is as much displeased and offended with sinne and apostacy now , as in time past , for hee neither doth nor can remitte ought of his zeale and iustice . vse . . we must learne to be wise-hearted and to make our election sure to our selues , and bee kept from negligence , vnbeleefe and security by the desertion and apostacy not only of the iewes , but also of the whole world [ in a sort ] for most are reuolted long agoe : the easterne parts to the turke and to his alcoron , and the westerne parts to the romish antechrist and his superstition . it is not good for vs to put in aduenture our saluation with the most and multitude , vnlesse wee would perish with them : it behoueth us to beware and be pure from their distast of the truth , from their carelesnesse and hypocrisie , least god in his iustice forsaking vs , we fall into the like calamities and miseries both spirituall and bodily . vse . . hereby are highly reproued all those that run to riot and swagger and sweare it out , & liue so loosely as though hell were broken loose , and god had dispensed with his iustice , and graunted a generall indulgence to sin & rebell against him , and yet those men beare themselues in hand that they shall neuer be moued or see euil . these men haue no feeling of gods iudgements , they are hidden from their eyes and therefore they abuse the gospell to all carnall libertie , and doe and speake what they list . but the euer-watching eie of gods iustice euer looketh vppon them , hee will one day summon them to iudgement & , accordingly , if they amend not , measure out and execute iudgement against them . behold therefore the bountifulnesse and soueritie of god : towards them which are falue , seueritie : but toward thee bountifulnesse , if thou continue in his bountifulnesse , or else thou shalt be cut of . and they also if they abide not stil in vnbeliefe shal bee graffed in , for god is able to graft them in againe . for if thou wast cut of the oliue tree , which was wilde by nature , and wast grafted contrary to nature in a right oliue , how much more shall they that are grafted by nature , be grafted in their owne oliue tree . beholde .i. consider o thou beleeuing gentile , whosoeuer thou art , the bountifulnesse and seueritie of god. viz. in the reprobation and casting off of the iewes , and the election and calling of the gentiles , that thou maist be preserued thereby in gods feare ; towards them truly that haue falne , that is toward the iewes that haue stumbled at christ , the stone of offence , and are become vnbeleeuers , and cutte from the church : seueritie , but towards thee bountifulnesse , which thou shalt inioy alwaies : if thou shalt continue in his bountifulnesse , namely in the fauor of god & in faith , and thou dost not by thine vnbeliefe and other heynous offences , make him vnto thee of a most kinde father a seuere iudge : or else thou shalt be cut off .i. from the oliue tree of the church and gods people . and they also .i. the iewes are cut from the oliue by vnbeliefe shall be graffed , in the church of christ : for god is able to graft them in againe , and to inlarge his church by their addition . for if thou , that hadst beene a gentile in times past , was cut out . viz. as a graft out of the oliue tree wilde by nature .i. out of the wilde and vndressed oliue , and wast graft into a right oliue , a garden and trimmed oliue , frō whose nature in respect of especiall promises made to them , and in regard of their holy auncestors , thy nature much differed , how much more shall they which are by nature .i. haue great affinitie with the patriarches , and who in respect of their beginning did sometime ( by reason of the promises ) belong to gods people : bee grafted in .i. againe by faith : in their owne oliue .i. the church of god wherein the holy patriarches the iewes fathers and auncestors haue the first partes and places . beholde gods bountifulnesse and gods seueritie . ques . is not god changeable in his promises & couenant seeing that he cast of the iewes whom formerly hee chose and loued ? ans. no , for first he speaketh of the nation in generall , which were his people onely by outward profession , and not by secret election . secondly they were grafted in the church , but neuer predestinate to life eternall , for then they could not haue falne away : eor the election of god is a firme foundation and all the gates and powers of hell cannot shake it , much lesse preuaile against it . towards thee bountifulnesse , if thou continue in his bountie . ques . seeing that continuance and perseuerance in grace and faith seemeth to consist in our owne power and will , which is weake and changeable , cannot the elect and regenerate loose faith and so wholy fall away from god ? ans. no , for first , constancy and perseuerance doth not consist in our owne power and will , but it is an effect of gods election , & an especiall marke of a man regenerate . . iohn . . secondly by this manner of speaking , the holy ghost intendeth to correct pride and presumption in men , and to stirre them vp to a godly indeauor , to maintaine and cherish their faith and to be workers and instruments of their owne saluation by vsing all the good meanes that god hath sanctified for that purpose . thirdly faith , albeit the flame and outward effects of it , may be quenched for a time , yet the fire was neuer put out , but at the least blast of gods word and spirit it is kindled againe , and breaketh forth into a bright flame . lastly , that regeneration and the gift of faith is neuer wholy lost , it is most cleare and manifest by many testimonies of scripture , god putteth his feare into their hearts that they can neuer depart from him . they haue the seed of grace and of faith remayning in them , and they alwaies keepe it . the grace of god , in them is a well of water springing vp into euerlasting life , christ is alwaies a mediator for them , and praieth for them effectually ; the comforter doth abide with them for euer , god doth neuer cast them off and they shall neuer perish . ioh. . and . they if they abide not still in vnbeliefe shal be grafted in . q. how can predestination bee eternall and certaine , seeing that it dependeth vpon mans beleefe or vnbeleefe ? an. our beliefe or vnbeliefe dependeth vpon predestination , for they that are elected to eternall life , beleeue . act. . . and they that are eternall refused , cannot beleeue nor obey the gospell . ioh. . and therefore predestination dependeth not on it , for the second causes hang on the first , that is the decree of god and not the first on the second . secondly our engrafting into the church dependeth not vpon our owne power and free-will , but onely vpon the power of god and his mercy . thirdly , wee must distinguish of the times . the iewes that liue in one time or age , may bee generally reiected , but not so in another , ( especially ) when their fulnesse shall ( as wee daily expect and pray for ) come into the church , and they bee by faith abahams children . fourthly , the apostle speaketh not of euery perticular but of the people and nation in generall . lastly , their duetie is shewed vs that they ought not to please themselues in their ignorance and vnbeleife , but to desire to come to true vnderstanding and faith . v. . behold the bountifulnesse and seuerity of god. the whole world is but a theater of gods mercie and iudgements , for whatsoeuer , is done in it , hee doth it either as the efficient cause , if it bee good , and so farre forth as it is good : or , if it be euill , he effectually permiteth it , and most wisely , and to good ends , ordereth and gouerneth it , and that alwaies without any fault of his , as here we haue an instance in the iewes reiection , & in the election of the gentiles . psal. . the reason herof is , first because god is almighty , and therefore nothing is or can bee done in the world , but by his decree and knowledge , effectual working , or ( at least ) by his effectual permissiō : secondly god sitteth not idle in heauen , ( as epicures & others vainly imagin ) but alwaies worketh & doth care for and order the things of men , preparing and propounding rewards to the godly , and reseruing and prouiding punishments for the wicked . gen. . . . gen. . . deut. . . & . . isa. , . . . . . vse . let vs attribute and ascribe nothing to chance or fortune , but ascribe all to gods holy prouidence , who decreeth and fore-seeth , gouerneth ordereth and directeth all things , euen the least and most vile things , and that , in a most excellent maner , & to most excellent ends , and if nature nihil facit frustra , then the god of nature , who is wisdome it selfe doth nothing but to excellent purpose . towards them which haue fallen , seuerity . we by other mens sinnes and falls must bee humbled and stand in feare , least by our vnbeliefe and other sinnes that flow from it , wee draw gods anger and iudgments vpon vs. we haue infinit spectacles hereof in scripture , as against the old world , that in the daies of noah was drowned : against the sodomits that were destroied with fire and brimston from heauen : of many thousand israelits that perished & were destroied in the wildernes , for murmuring for rebellion , for fornication , for idollatry , and for tempting of god. iud. epist. v. . of the iewes exiled their owne country and led once and againe into captiuity , and many other both generall and particular iudgements , recorded in scripture , both in the old testament and also in the new , yea all ages and our owne experience yeelde vs store and variety of examples . the reason hereof is , because god is mercifull vnto vs , and would not haue vs perish , but to come to the knowledge of the truth and to repentance and so to saluation . secondly . god is iust and hateth sinnes alike in all , and if we will not take warning by others , god will censure and punish vs sharpely . vse . let vs pitty and commiserate their wofull condition that haue prouoked gods indignation against them , let vs commend them to god in our praiers , and do out vttermost endeuour to recouer them . vse . let vs marke and meditate vpon gods seuerity against the hungarians and the greekes and other places of europe , that haue beene captiuated and inthralled to the godlesse and barbarous turkes , together with asia and affrica . let vs also consider the great and long apostacy of spaine , italy and other countries in the west part of the world , from christ to the romish antichrist , and withall behold gods incomparable mercies so long and so strangely continued , vnto vs and our nation . let vs acknowledge our owne vnworthinesse , and be alwaies thankefull vnto god , for so great mercies , and beware least we contemne the ritches of his goodnesse and patience , that leadeth and prouoketh vs to repentance , and take heed that , that be not found in vs which we taxe and condemne in others , least god receiue them againe into fauor , and withall disclaime and cast vs off . but towards thee bountifulnesse . here wee may obserue gods gentlenesse and facility towards his children , hee is a most indulgent father to them ; most sensitiue of their miseries , and one that is most ready and willing to helpe them ( that truly serue him ) in all their needs and extreamities and whereas he being debter to no man , might neglect , yea reiect all , yet he amongst many chooseth some ( albeit of themselues altogether vnworthy and strangers from god and his couenant ) who may both temporally and eternally , enioy his goodnesse , and alwayes praise and magnifie him for it . the particulars hereof appeare towards the elect , and euidence them-selues especially in gods constant loue towards them through christ , in their effectuall calling , in their iustification , and sanctification , in disposing and directing all things , yea euen their afflictions , rom. . . yea their very sinnes to their good , and by aduancing them in the time appointed to euerlasting saluation and happinesse . . vse . seeing that god is so good and bountifull to his elect , we that serue so good a lord and maister , must be ashamed to offend him , and wee must thinke it an intollerable matter to requite his goodnesse with euill . and when god shall either in his iustice correct vs for our offences , or else chastice vs ( thereby to produce and worke some greater good ) wee must neuer repine and grudge against him ; for he in wisdome and mercy manageth all things for our good and saluation , hebr , . . and . rom. . . . wee must acknowledge that wee receiue all good things from god alone , wee must admire and esteeme them , and repose our whole trust and affiance in god for his goodnesse and bountie , and seeke and sue vnto him by prayer and supplications in all our distresses and distractions ; then will he delight to doe vs good , and be a present succour and shelter vnto vs in time of neede . psal. . v. . hebr. . v. . . vse . lastly , wee must day and night , publikely and priuately , sound and set forth his mercies toward vs , that whereas he might haue made vs and left vs to be vnbeleeuing iewes , or blinded and idolatrous papists or ignorant atheists , or prophane and godlesse painims , hee hath vouchsafed vs the glorious light of his sauing truth , and hath taught vs both outwardly and inwardly how to walke before him and so to attaine vnto euerlasting rest and blessednesse . if thou shalt continue in his bountifulnesse . it sufficeth not once to haue intertained the grace & gospell of god , to haue made a gay and goodly profession of it , and to haue gotten credit and esteeme by it , except with a perpetuall tenour we follow our vocation , except we keepe a setled and continued course in godlynesse and hold fast the beginning of our substance whereby we are vpholden vnto the end , hauing set our hand to the plowgh , we must not once looke backe , we must perseuer vnto the end , if we will be saued : if wee would winne and weare the crowne of righteousnesse , wee must with blessed paul fight a good fight , finish our cou●se , and keepe the faith . the reasons hereof , are ( especially ) these ; first god is a bountifull lord and vnchangeably good , therefore wee must serue him willingly and with all our heartes , and that for euer if we would be rewarded by him . secondly except we persist and abide in gods loue , truth and seruice , all our former labour is but lost , al our righteousnesse shall be forgotten ; if we fall and part away from god , we are the instruments of our owne destruction , & shall die and be damned in our sins . vse . . seeing that many that only in shew and neuer in good earnest imbraced gods goodnes and his promises , are iustly depriued of them , let vs while wee haue time and meanes , labour & contend to go forward in piety and religion to the end , and to make our election sure ( vnto vs ) by good workes . . pet. . . vse . . here are iustly reproued those that serue god only by star●s and brunts , by accompt of daies , yeares and moneths , and so are soone whot and soone cold , soone ripe , soone rotten , their zeale and religion vanisheth away like a cloude or a morning dew . hosea . . v. . vs. . we must not in this heauenly course consult with flesh and bloud , nor bring a fleshly mind to religion , nor any worldly respect & sinister aimes of procuring honour , authority , credit , riches , praise : for when we speed of our desire , then our religion determineth and endeth , and when our ends faile , then our godlinesse goeth away with them , or if the sincerity of the gospell shall condemne and crosse vs in our vices and vanities , profits and pleasures , then we bid adewe to religion , and will desire it to depart out of our coasts as the garge●its did our sauiour . wherefore we must alwaies be aduised by gods word , we must loue it and delight in it and with all our soules , serue the lord of heauen : then shall we continue in gods goodnesse and neuer be confounded . or else thou shalt be cut of .i. because thou art vnthankefull , or but an hipocrite , god will take his kingdome and gospel from thee , or he wil leaue thee to thy selfe , or giue thee ouer to sathan , for to be seduced & hardned by him . it is expedient and necessary for the ministers and preachers of the word sometimes , ( especially ) in time of a generall security , and corruption of maners when they see and espy there people and hearers to grow secure and proud , to contemne other , and to rest onely in titles shewes & outward appearances to vse argumen●ts , of terrour and to denounce the heauy iudgements of god that hang ouer their heads , heb. . . . cor. . . , tim . . . . iud. . the first reason hereof is , because without this rough dealing , the conceited hipocrite , the glosing gospeller , and the drowsie professour cannot possibly be throughly couninced , much lesse awaked and conuerted . secondly there is often in the best christians a kind of be-nummednesse , a kind of worldly drowsinesse , and a kind of spirituall pride and conceitednesse , therefore for the finding out & redresse of these infirmities and faults they haue need of daily and sound admonition , and the more that faith is corrupted and mens manners infected , the more need to plye them with admonitions . . vse . let vs labour and endeuour to serue god in singlenesse of heart , and in godly sinceritie , without any by respects or sinister aimes ; for then shall we cleare our selues from hipocrisie , and in the time of distresse and in the agonie of death , finde and feele euerlasting and vnspeakable comfort . . vse . it behoueth vs , if we would approue the soundnesse of our conscience , or bee raised from the sleepe and slumber of negligence and securitie , and bee kept from apostacie , and the custome and sway of sinne , to endure and admit of wholsome reprehensions and sharpe admonitions . if we do so , they will bee but warnings vnto vs , nay , purgations to purge vs of many superfluous humors , of pride ; false opinions , and euill conuersation , yea and a notable restoratiue to recouer vs , and a preseruatiue to keepe vs in good plight , being once cured & recouered . they shall be grafted in . wee learne here not to deny all hope of pardon , euen to men that fall and offend most greeuously , but to put them in some hope of obtaining mercy , so long as they do not by manifest signes declare themselues to be altogether desperate and incorrigible . amos. . but it must bee so propounded , that still their sinne may bee beaten downe , their securitie remoued , and their minde ( in sense of their damnable downefall , into which they are cast ) more stirred vp to seeke the face and fauour of god. reasons . for , first gods power is infinite , and his mercies bottomlesse , & therfore he can & may conuert them . secondly , if there be no hope and comfort left of mercie and forgiuenesse , men will neuer seeke to bee reconciled vnto god , by true repentance , but either will bee swallowed vp of despaire , or else persist and proceed on in their obstinacie and blindnesse . vse . this meeteth with the error of the donatists and nouatians , who did denie repentance , and receiuing in againe into the fellowship of the church to those that shrunke from the profession of faith in time of persecution , or fell into manifest offences after baptisme , whereas the word of god is flatly against it in many places , and in many particulers , . cor. . v. . . math. . . . vse . let no man ( albeit he haue beene neuer so great a sinner , or neuer so often fallen and offended ) despaire of gods mercy , but onely acknowledge and bewaile his sinnes before god , labour and resolue to forsake his sinnes , and to leade a new life , and wholy and perfectly relie himselfe vpon gods mercies in christ , and by the hand of faith apply them continually to his soule , and then though his sinnes were as crimson , they shall he as white as snowe : though they were as redde as scarlet they shall be as wooll , for christ his satisfaction is of infinite validitie and vertue : our sinnes finite , but his mercies are infinite . for god is able to graft them in againe . seeing that god is omnipotent , and that nothing is impossible vnto him , of those things which hee will , that his power doth in nothing more shine out , then in the iustification and sauing of men : we must not rashly despaire of a mans conuersion , nor deny pardon to those that haue falne , or debarre them of the meanes of sal●●uation , for the very iewes shall bee grafted in againe , when they shall returne vnto the lord , luke . . and when by faith they shall embrace the messias . . reason . for god often-times conuerteth the most wicked , and of whom ( in mans iudgement ) there is none or the least hope . examples hereof we haue in manasses , the niniuites , mary magdaline , paul , and the theefe vpon the crosse , and of those of the synagogue of sathan in saint iohns time ▪ secondly , we shall hereby much detract and derogate from gods greatnesse and goodnesse , and foster an vncharitable opinion of others , whereas charitie must hope and beleeue all things . thirdly , gods power is not idle and included in heauen , but actiue , effectuall and shewing his effects in all places , and in all persons . . vse . let vs by this doctrine be humbled and giue the glory vnto god ; for that recouery and conuersion commeth from his power and mercy onely , and other-wise man in matters of his saluation , wanting faith , can doe no more then a boughe or branche broken off can grow greene before that it bee by the gardiners or planters hand grafted into the tree . . vse . let vs in all dangers , all outward difficulties and impossibilities , and in the performance of all gods promises build vpon his powre and omnipotencie , ( viz. so farre forth as it standeth with his reuealed will ) and this will notably stay and support our faith in all temptations and triall . iob. . . . math. . . rom. . v. . dan. . . how much more shall they that are by nature be grafted in their owne oliue tree . we must hope well of their conuersion and saluation , that yet remaine in the couenant of god , and bee of the blessed seed , albeit they for the times past , and the present instant ( generally ) remaine in vnbeliefe and contempt of christ. the first reason hereof is , because gods couenant with his elect is perpetuall , vnchangeable , and extendeth it ●elfe to a thousand generations , and therefore must needs be accomplished in them . psal. . . & . the second reason is drawne frō the power & practise of god , in effecting and bringing to passe greater and more vnlikely things , such as was the conuersiō of the gentiles who neuer were gods peculiar people & nation , nor the sonnes of abrahā ( before their conuersion to christ ) nor chosen of god , as the iewes were : & therfore much more can he & will ( in his good time ) bring home the erring and wandring iewes , his owne peculiar people . vse . let vs by due contemplation & pondering of the workes of gods omnipotencie in greater matters , not doubt of it in the performance of lesser matters . as for exāple , can & could god make all the world of nothing ? could he destroy senacheribs army in one night by one angel , & cannot he in time when he pleaseth , confound & destroy romish babell , by his almighty power , and by such an infinit hoast of his creatures which he hath alwaies ready at command ? the first part of diuision of the chapt. v. . ad . . for i would not bretheren that yee should be ignorant of this secret ( least yee should be wise in your selues ) that partly obstinacie i●●ome to israell , vntill the fulnesse of the gentiles be come in . and so shall all israel be saued , as it is written , the deliuerer shall come out of s●ion , and shall turne away ( defections ) or vngodlinesse from iacob . and this is my couenant to them , when i shall take away their sinnes . i would not haue you ignorant of this mystery : id est , of this secret and hidden thing ; which hetherto hath beene vncredible to the iewes , i will bring it now into your remembrance : least you should be wise in your selues . i. least you be wise in your owne eyes , and so prowd and arrogant , that partly : in respect of some persons , and for a time and in a sort , but not altogether : obstinacy , i. hardnesse of heart and vnbeleefe : is come to israell , to the iewes or people of israell , vntill the fulnesse of the gentiles bee come in . i. as it were the whole body of the gentiles . so that no nation shall be left out , and though they bee neuer so barbarous , as they of america , amongst whom it is to be thought , that some of the apostles disciples preached or ( at the least ) that the same & sound of the gospell might easily be brought to them from other famous and populous places , or else if so bee that not so much as the fame and sound of the holy gospell hath come vnto these barbarous people & countries , yet it is agreeable to christs generall promise . math. . . that they shall in succession of time heare of it and haue it , especially when other parts of the world haue declared themselues vnthankfull for it and vnworthy of it ( as all the easterne parts haue done , and therefore haue iustly lost the gospell ) which shall not successiuely , and ( at least for a time ) embrace the gospell , shall enter into the church and bee conuerted . and so when the fullnesse of the gentiles and iewes are entred into the church , ●ll israell . i. all the elect , or the whole body of the people of israel then liuing or the fulnesse of them , as verse . that is the greatest part of them , shal be saued . i. by the preaching of the gospell be effectually called , and iustified by faith in christ. the deliuerer shall come out of sion , the redeemer and messias shall open the eyes of their vnderstanding , and take away from them the vaile of moses , and shal turne away vngodlinesse from iacob . i. shall forgiue pardon , and iustifie by faith the posterity of iacob . this is my couenant to them . i. this shal be my couenant , i will receiue them againe into my couenant , from which before through vnbeleife they had fallen , when i shall take away their sinnes . i. i shall pardon them all their sinnes for christ his sake , and adopt them to be my sonnes , and so they shall testifie their thankefulnesse to the sonne of god , by confession of his name and by true godlinesse . q. when is likely to be the time of the iewes conuersion , before the sacking & burning of rome or afterward ? a. in all probability it is like to follow the burning and destruction of rome , for then the stumbling blocks that the papists offer them , by their imagery , inuocation of saints , latine seruice , and abhominable and most senselesse transubstantiation , shal be remoued & taken away . secondly ( as it apeareth in the . and . cap. of iohns apocalips , ( there shal be some reasonable distance of time betweene the burning of rome and the end of the worlde , in which it is most consonant to truth that the iewes shal be called , for their conuersion in the last generall signe & fore-runner of christs second comming so far forth as the scripture reuealeth vnto vs. . q. whether shall the iewes recouer the holy land againe or not , and be all conuerted and dwell their ; seeing that it is said their deliuerer shall come out of sion ; or must wee thinke rather they shal be conuerted in the countries in which they dwell , and into which they are dispersed or shall then be found inhabiting ? ans. they are likely neuer to recouer it , for they haue no such promise , neither haue they any possiblity of meanes to compasse it . secondly christes comming vnto them shall not be visible but spirituall , not from the earthly sion , which long sithence hath bene made desolate , but from his spirituall sion of his catholike church . lastly it is most probable and likely that they shal bee conuerted in those countries into which they are dispersed , and in which they haue their residence . for first we haue some smal beginnings ( here & there ) of it . secondly they shall better and sooner by by their zeale and example reuiue the faith of the gentiles beeing mixed and conuersant with them , and liuing amongst them there , then if they should dwel and be contained all in one country . what is meant by the fulnesse of the gentiles ? what that the whole world shall at one time euer bee inlightned and conuerted , or that onely th●se countries , that formerly either had not the gospell at all , or ( at least ) in very small measure shall be called ? ans. it cannot be vnderstood of an vniuersall inlightning of the whole world at the time of the iewes conuersion : for in the apostles times the gospell was generally preached vnto all the knowne and inhabited nations of the world . colos. . . but that the gospell should now the second time bee divulged and published ouer the whole world , wee haue neither reason , scripture , nor commission , for it . for first apostolicall callings and gifts ( which are necessary for so great a worke ) are many hundred yeares sithence ceased . secondly at christs comming there shall bee almost no faith that is sound doctrine and zeale left vppon the earth , and yet christs comming will follow soone after the calling of the iewes . thirdly it may be , that the gospell may bee reulued in many kingdomes and countries where it was planted long before , and especially in and nearer the places wherein the iewes haue and shall haue there residence and habitation at there generall calling , but it shall not be generall , much lesse vniuersall . they therefore that looke for an vniuersall preaching , many sooner behold christ comming in the clouds , then haue their expectation satisfied . que● . is the fulnesse of the gentiles yet come in ? ans. albeit diuers thinke so , and especially because they see no conuersion of any other countries of late times , nor any certaine probability of it : yet it is much to be hoped for , and not without rashnesse to be presumed , that the gospell remaineth in his season to be preached to america , seeing that it is the greatest part of the world , and neuer in times past had nor heard of it , and seeing that the very iesuits that are sent thither make ( perhaps ) some enterance and passage , for more sincere peaching and doctrine to be published and spread there , by such sund protestants , whether english , dutch or others , that vse to trauell thither and backe againe with most prosperous nauigations . likwise it is to be thought that the gospell shal be preached to the east indies ( if they neuer heard of it before , ) or else at least reuiued as it hath beene in diuers other countries and kingdomes sucessiuely . for ( albeit ) some of the auncient haue both reported & recorded that s. thomas and s. bartholome● the apostles preached there ; yet no monument , signes and remembrances of it are now there extant or remayning . what is ment by all israel . whether the whole body of the iewes ( as many take it ) or the catholick church to be gathered of iewes & gentiles ans. specially and properly here is ment the whole body of the iewes in generall , and of whom the apostle directly speaketh , but not euery seuerall and singular person of them . secondly it is opposed to a remnant or part , therefore it must needs signifie the greatest number or a very great multitude . qu● . the deliuerer shall come to sion ( as in the hebrew context ) or the deliuerer shall come out of sion or from sion , as paul applieth it ) how can or may these two scriptures be reconciled ? ans. we must distinguish of the times vnto which the prophet isaiah and the apostle paul had respect , and so we shall more easily cleare the difference : isaiah pointeth at the very moment of the time that was then to come , but paul passing from christ his comming vnto other things that follow it , saith , he shall come from sion .i. out of his church for the good and comfort of it . so that paul doth not take vpon him the office of an interpreter , but applieth it to his time , and who can dislike or gainsay it ? ques . shall this comming be corporall or spirituall . ans. it cannot now be corporall , for the heauens must containe him vntill the daies of iudgment , ergo it must needs be spirituall , by the preaching of the gospell . obi. but saluation came not to the iewes at the first comming of christ therefore he must needs come to conue●t them at his second comming , visibly ? ans. saluation came by his first comming , but not altogether at one time and in one age , but in diuers successions of times and ages , for he must saue his people to the worlds end . i would not haue you ignorant of this mistery . mistery here importeth a thing vnknowne vnto men or not sufficiently vnderstood of them . the doctrine then is this , that flesh and bloud cannot vnderstand gods counsailes ( as appeareth in the iewes that thought that because they were borne of abrahams seede , therefore the blessing and benefits of the messias did belong to them alone ) neither can carnall wisdome or mens naturall conceipt , know and vnderstand god and heauenly things . . cor. . . the reason hereof is because the knowledge and apprehension hereof is supernaturall , and proceedeth onely from the illumination of the holy spirit which is often called by saint paul● the reuelation of the misterie . rom : . . ephes. v. . . vse . . the vse hereof is first to teach vs ( if we would finde out and know diuine misteries ) to deny our selues and our owne naturall wisdome , and submit and subiect our selues and senses to bee taught and instructed by the word and spirit of god , for god hideth the knowledge of his secrets from the wise and prudent of the world , and reuealeth them to babes , and so it is his good pleasure . math : . . vse . . wee must vse all holy meanes , as dilligent search , attention , comparing place with place , consulting the originall , conference with our pastors and godly brethren , hearing and reading , earnest and continuall prayer . for then if the matter directly concerne our saluation , god will reueale it vnto vs , or if it be not so necessary , if god reueale it not ● wee must bee content , and reuerence that wee know not , and rest vntill god giue farther knowledge and vnderstanding . that you should not be wise in your owne conceipt . the cause of stubbornesse and obstinacie which breedeth and begetteth absurd and rebellious opinions in vs , is , that men will bee wise of them-selues , and will not seeke to vnderstand and know heauenly misteries by dilligent search and examination of the scriptures , and by reuelation of gods spirit , which is the only meane to vnderstand them , but they either wholy neglect them , or else measure them by their sense and imagination which is shallow and will deceiue them . isai. ● . . cor. . . the reason hereof is , because they want gods spirit and humilitie to guide and direct them , without which all other meanes are vaine and without force . vse . . the first vse hereof , serueth to condemne the badnes and madnes of many not only papists , but others in many countries , who because they wil not be thought to erre , will stiffly maintaine grosse , false and absurd opinions , as wee haue many lutherans , schismatikes ; sectaries , temporising flatterers for instances . . vse . let vs not measure this misterie of the iewes conuersion by sence and reason , but by faith , and seeing it is a misterie yet that it is ( in respect of the forme and manner of their conuersion ) not common or ordinary ; let vs not bee curious to diue and discend farther into particulars then gods word , or ( at least ) very probable arguments , not contrarying the same wil warrant , but rest in expectation vntill the time come , and in the interim helpe them by our praiers , and further them by our zealous and holy example . obstinacie is partly come to israell , that is , it is not vniuersall nor perpetuall : and so all israell shal be saued . seeing that the iewes are not altogether reiected , but that there is alwaies a remnant remayning , as appeareth by the first member , and thè experience of all ages iustifieth : & especially seeing that al israel .i. the greatest part and number of that nation , are to be called and conuerted , we must not rashly either contemne , much lesse condemne the iewes , nor expell them out of our coastes and countries , but hope well of them , pray for them , and labour to win them by our holy zeale and christian example . the first reason hereof is , there are some of them called and conuerted in all ages , which are a preludium and fore-runner of the conuersion of the rest . secondly they are the faithfull keepers and preseruers of the old testament . rom : . . rom : . v. . thirdly they in respect of the time past : viz : since christ his ascention vntill this day , doe ( in a sort ) confirme the christian faith , seeing that the iudgement of god is come vpon many of them to the full , & that they suffer those things which the prophets threatned to the enemies of the messias . fourthly , amongest vs christians scarce one of a hundred answereth his holy profession , and therefore we haue little reason to insult ouer the iewes , that are so faulty our selues . lastly , the great plenty and exceeding number of them : for in asia and affrica ( to omit diuers places of europe ) there are infinite numbers of them , who when they shal be conuerted , shall both in respect of themselues and vs gentiles be the reuiuing and the resurrection of the world , must keepe vs from rash censuring of them . vse . christian princes and potentates , must take order that the iewes amongest them , may by degrees bee taught true religion , yea they should force them to heare the gospell , and not leaue the miserable soules in perpetuall darknesse , that they euery day grow worse , and more wilfull in their errour . secondly they must by seuerity of lawes and punishment curbe and moderate their vnmeasurable vsuries , whereby they much damnifie and impouerish christian men . vse . let the people amongst whom these iewes liue and dwell , beware least by their pride and cruelty they doe not hinder their conuersion , for were it not for this , doubtlesly in many places many more iewes then now are , would be moued and drawne to embrace the gospell . as it is written . all the great and memorable workes of god , such as is the incarnation of christ , his life , doctrine , miracles , death , the reiection of the iewes , the calling of the gentiles , the rising reuealing and fall of antichrist , the generall persecution and state of the last times , the resurrection of the body , the last iudgment , are fore-told of god in holy scripture . ezek. . . rom. . rom. . . ioh. . . apoc. . and . . the reason hereof is , because they are very necessary for the confirmation of our faith , & direction of our liues , and therfore god would not haue vs in any wise ignorant of them , much lesse to doubt of the truth of them . secondly , god would hereby shew and declare the sufficiency of the scriptures , and so ( consequently ) warne and lesson vs that we giue no credit to bee ruled by any fained reuelation or humaine traditions in matter of saluation , but only consult and search the scriptures , which containe a plaine , perfect and all sufficient doctrine , both for faith manners and for sauing of our soules . vse . the first vse is to condemne , partly , the supine and merueilous negligence , and extreame slouthfulnesse of them that know not such necessary and fundamentall points , and principall conclusions so euidently and so oftentimes spoken of , and vrged in the sacred scriptures , or the vnexcusable vnbeleife and atheisme of those that will not beleeue such plaine places and proofes of gods word , but say or ( at least ) thinke that the scriptures are vntrue , the fables or the politicke inuentions of men to keepe and r●taine men in some feare and awe . these are the marchiuillians ( matchlesse in euil ) of our times . vse . . we must neuer stagger 〈◊〉 , or doubt of them , neither at any time cal the certainty and accomplishment thereof in question , but rest in them , and repaire , strengthen and quicken our faith by them , for to this end were they giuen . as it is written . ministers and preachers must le●rne hence , not to broach and vtter their owne conceits , or the inuentions of men , but to speake and preach the holy and wholsome word of god only . luk . . . isa. . . act. . . reasons hereof are , first god so requireth and commandeth . ioh. . isa. . . ier. . secondly the word of god is for all and in all points that concernes faith and good life , of and in it selfe perfectly sufficient . tim. . . and . so that it neither admitteth addition nor detraction . thirdly we haue for our light and direction the continuall practise of all the prophets and men of god in the olde testament : and of christ , the apostles and euangelists in the new . fourthly , the often and vnsauorie and vnfruitfull blending and addition of humaine vanities , doth but darken and diminish the power , puritie and efficacie of gods word . vse . hereby are condemned first the papists , that will not admitte and allow the scripture to bee the sole and all sufficient rule and touch-stone of doctrine and faith , but adde and equall to it their decretalls , traditions &c. secondly , the hearers must take heed how and what they heare , they must try the spirits and doctrines by the touch-stone of gods word & spirit , and then retaine the good , and if ought be dissonant from the sacred scripture they must refuse and reiect it . the deliuerer shall come out of sion : christ the redeemer . seeing that the iewes , and so all we gentiles haue need off and haue giuen vnto vs of god , not onely for our temporall , but especially for our eternall deliuerance and saluation , a deliuerer and a redeemer , we see what wretched and miserable sinners we are by nature , children of wrath , lost sheepe . math. . . vassals , captiues and slaues vnder sinne and sathan . luke . v. . lying and liuing in the shadow and point of death . ephes. . . and for feare of the second or eternall death , al our life subiect to bondage . hebr. . . the reason hereof is , for that all men without this deliuerer and redeemer ( to omit their temporall miseries and malladies ) are in farre worser estate then any brute beast or vgly toad , or any other vilde creature , for when it dieth , his life and woe endeth together with it : but the death of man without a redeemer , and without faith in him , is but the beginning of vncessant and euerlasting terror and torment . vse . let vs labour to feele and finde our selues to bee thus wretched and miserable , and acknowledge that without christ his suffering and obedience we euerlastingly perish , we must from a touched heart acknowledge that shame and confusion belongeth vnto vs , that of sinners we are the greatest , and therefore wee must intreate the lord to be merciful vnto vs , & to receiue vs into his grace and fauour . and therefore it standeth vs in hand carefully to labour and endeauour that sathan doe not fore-stall , bewitch and possesse our hearts with his deceites and illusions , and so take all sense of our miseries from vs wherein they must needes pine and perish that seeke any other by-waies or shifting euasions . vse . wee must in time seeke vnto christ onely for helpe , for pardon of sinnes and for saluation , he hath eternall life in himselfe , and is author of eternall saluation , to all that obey him , and for our better direction herein , we must craue and desire the instructions , aduise and assistance , not only of our pastors and ministers , but also of our christian and beloued friends and acquaintance . and shall turne away ( desections ) and vngodlinesse from iacob . it is the proper office of christ iesus to reconcile the reuolting iewes , and by consequence all the elect in the world to god his father . ioh. . . and . r●m . . . . . ioh. . , act. . . the forme and manner is by his death and passion to make payment and satisfaction to gods iustice for their sinnes . ioh. . . . pet. . . secondly by not imputing sinne vnto his elect , and by imputing his owne righteousnesse vnto them , . cor. . ver . . thirdly by abating and weakning the multitude and might of sin in them by the power of his word and efficacy of his spirit . rom. . ver . . . . lastly by quite abolishing and remouing them at the houre of death and at the day of iudgment . apoc. . . hebr. . ver . . act. . . the reason hereof as , he is the blessed seed in whom all nations are blessed , & he is the roote and foundation on which all gods promises depend , and in whom they are , yea , and amen . finally god hath sanctified , sent and sealed him alone to be sauiour & mediator of the world . vse . therefore we must seeke for saluation in none els but in christ & in his only merits , righteousnes & sufferings , for he alone trod downe the wine-presse of gods wrath , and by his death and obedience made satisfaction to his diuine iustice . and this is my couenant to them . gods couenant with his people is certaine , sure , perpetual and alwaies kept on gods part , act. . . it is the foundation of saluation . the reason hereof is , because it is ratified and confirmed by christ his death ( as no humaine couenant can be for they only last whiles the parties liue , ) secondly it is ( in time ) sealed in the hearts of gods children by faith . ephe. . . as also renewed and confirmed by the sacraments both in the old and new testament . . cor. . . et . vse . it teacheth vs first , not to despise the poore iewes vnto whom this couenant was first made , and in some , of whom it is alwaies verified and accomplished . vse . we must by faith apply vnto our selues christ & al his sauing benefits , that the couenant & testament may be firme and good in vs & vnto vs , for without application there is no benefit and comfort felt and enioyed of meate , drinke , apparell , phisick , weapon , so much losse of gods promises . when i shall take away their sinnes . it is proper to god alone to forgiue and take away sin ( as here in this place god taketh from the iewes security and vnbeleife . ) math. . mark. . . . sam. . . the reasons hereof are first , for that sinne is committed only against the maiesty & law of god , and as for the offence or sin committed against any man or creature , it is no more in it selfe but an iniury wrong , or trespasse . let herevnto be added that the breach of mans commandment , is no sin , vnlesse it do withal imply & include the transgression of gods commandment , that commandeth obedience therevnto in all things where it doth not contradict his law . secondly god taketh away not onely the punishment , ( as men in outward punishments partly can do ) but also remoueth the gilt & corruption of nature which none els can do . ps. . ver . . and . thirdly , gods power and authority is most absolute and altogether independent , & therfore he cannot be hindered or preuented by any other , from granting and giuing pardon vnto his children , as the lame creple in iohns gospell was for . yeares . vse . seeing that the lord hath made a promise of forgiuenesse of sins to the iewes , and to reconcile them by the couenant of grace , we must not despaire of their conuersion , much lesse vex and reuile them , least god when he receiueth them againe into fauor , hee deseruedly exclude and cast out vs , for our contempt & vnthankfulnes . vse . hereby also are checked and confuted al superstitious persons , idolaters , hypocrites , proud persons , pharisies and papists , who seeke for righteousnes of a sinner before god , and for pardon and remission of sinnes not from gods mercy alone in christ , but from humaine satisfactions , indulgences , purgatory and praiers for the dead , and humaine merits . vse . seeing that god alone doth take away sinne , & that from them that seeke & sue for it , we must vse al the means to obtaine it , and namely , humbly confesse our sins vnto god , and cry vnto heauen for pardon . for here in the saying is chiefly verified , spare to speake , spare to speede . their sinnes . the glory of our redemption by christ , and of the testament of god , and the peculiar prerogatiue of the catholike church chiefely consisteth in the forgiuenesse of all our sinnes , and when they are not imputed vnto vs , and the punishments of them is remoued . math. . luk. . . act . . psa. . ver . . and . . re. for it belongeth onely vnto the beleeuers and repentant . iohn . . act. . . but all vnbeleeuers and vnpenite●t persons are excepted , for they albeit hee beares long with them ( herein delaying their punishment , ) yet god pardoneth not them , but they receiue the end of it , damnation . the reason hereof is , because without forgiuenes of sins , we are more miserable then all creatures , for when wee end this miserable life , then we beginne that intolerable torment that shall neuer haue end nor ease . secondly of all burthens it is most heauy and most presseth downe the conscience , as dauid by experience felt : for he pronounceth him blessed , that is eased of the burthen of his sin . thirdly it is a principal article of faith , and a specia●l prerogatiue of the chruch , who beleeueth the forgiuenesse of her sinnes and is eased thereof . fourthly , it is the cause ( onely ) of our righteousnesse before god , and the gate of euerlasting happinesse , and therefore they are onely blessed that rely vpon gods free mercy for the pardon of their sinnes . vse . ministers must learne hence in their sermons not to propound and offer remission of sinnes to all men indifferently , & without condition ( as the papists do , who absolue whore-mongers , murderers , drunkards , traytors , blasphemers whom god doth not absolue , ) but only to those that beleeue and truly repent . vse . they hence are knowne to erre & to be deceiued who thinke that remission of sins , is but the beginning of righteousnes and happines , wheras , seeing that in the faithfull & deere seruants of god there are so many faults , defects and errors , it sufficeth not once to haue entered the way of blessednes , vnlesse the same grace do follow vs , vnto the tearme and end of our life . vse . here are condemned the heathen philosophers , who being ignorant of true blessednes & the means to attaine vnto it , sought it in honors , pleasures , speculation , authority , morall actions , and not in christ by faith , of whom they were altogither ignorant . secondly iewes , who albeit ( in some sort ) they apprehended and vnderstood tru● blessednes yet they fought to be partakers of it , by their owne works ▪ & by the ceremonies of the law , and not by forgiuenesse of sins through christ only , and hence they stumbled at the stumbling stone . lastly papists who wil be saued by their own works and satisfactions and be hereby iustified before god. vse . seeing that the remission of sinnes is so excellent and singular a priuiledge of the church , wee must ( if neede bee ) purchase this treasure and this pearle with the losse of all that wee haue , and hauing once obtained it , we must alwaies and from our hearts giue god thanks for it . vse . lastly desiring to be assured of the pardon of our sins , we must not willingly and wittingly sin against the light of our conscience and offend the diuine maiesty , but hate , leaue & forsake them , otherwise sin vnrepented off , is neuer forgiuen . iohn . . . luke . v. . . as concerning the gospell they are enemies for your sake , but as touching the election , they are beloued for the fathers sakes . for the gifts and calling of god are without repentance . sense . as concerning the gospell .i. so farre forth as they resist and persecute it , they are enemies . . hatefull to god , they are enemies vnto god , and he vnto them , for your sake .i. you by occasion hereof , may be receiued into their roome , and because they hate , distast and persecute you for the profession of the gospell . but as touching the election .i. in regard that very many in this nation are chosen for eternall life , they are beloued .i. deare vnto god : for the fathers sake .i. for by reason of the promise made to the holy fathers , abraham , isaack and iacob . for the gifts of god .i. his free promises which of his grace he doth promise , offer and bestow vpon men : and calling of god .i. that whereby he already hath and yet doth call ●ome of the iewes , to the knowledge of christ , & wherby he doth determine in his due time to cal the rest : are without repentance .i. they are irreuocable , constant , & such as he cannot repēt off , for his decree if vnchāgeable . questions . enemies for our sake . beloued for the fathers sake . . qu. can one and the same person be an enemy and a friend vnto god , beloued and hated of him , at one & the same time , especially seeing that the affirmation hereof seemeth to imply a flatte contradiction ? answ. yes , thus paul before his conuersion , was a friend of god in regard of his election , albeit an enemy before ; and thus our sauiour christ , is said to giue his life for his friends . iohn . . . but in rom. . . christ is said to reconcile vs vnto his father by his death , whiles we were yet sinners , & when we were enemies : as that all the elect are by nature children of wrath , and enemies vnto god , but they are also friends and beloued euen before their calling and sanctification , because by the grace and mercy of god , they are from all eternitie chosen and beloued in christ , rom. . . and because god will & doth in time call them to faith , knowledge and obedience . secondly , we , for the clearing of the text answer , that the iewes in pauls time , and sithence were and are enemies vnto god , in regarde that the greatest multitude of them were reprobates & so cast off , but yet both then and euer since , they are beloued of god , so many of them , as are elected , which albeit they then and hitherto haue bin but few , yet at their generall calling , it will appeare that they are very many . beloued for the fathers sake . quest. if any one be loued ( as here we haue a particular instance ) for his fathers sake , then a man may bee called and conuerted by reason of and for his fathers merits ? and so euery man shall not liue by his owne faith ? ans. the argument followeth not . for first , faith and regeneration commeth not by naturall succession , but proceedeth altogether from grace ▪ secondly the children of the faithfull , are not for their parents faith , accepted to eternall life , but they must beleeue them-selues , and liue and bee saued by their owne faith . lastly , in that the iewes are beloued for their fathers sake ( as salomon was neuer wholy depriued of gods spirit and fauour for dauids sake ) it proceedeth not from their workes or persons , but onely from gods gratious and euerlasting couenant , the fountaine and roote of it . the summe of the couenant is , that god will be their god and the god of their seede , and therefore there must be some to whom the couenant must bee made good and fulfilled , and these are loued for the couenant sake . the gifts and calling of god are without repentance . quèst . touching the graces of god if they bee neuer taken away , why doth god so often depriue men of them , that formerly had them ? ans. first ▪ they are common and temporall gifts , either of nature , policie , or else of illumination and outward profession onely , that are common to gods children with reprobates , these god doth strip and depriue men of many times for their vnthankfulnesse , and to discouer their vnsoundnesse and hypocrisie . secondly , because men ( who are cōmonly reprobates ) alwayes neglect , contemne , and abuse them , & thus they quench and put out the holy spirit , and what light soeuer was offered vnto them , and whatsoeuer knowledge and grace of god was bestowed vpon them , it dyeth in them by little and little : for god in his iustice taketh his tallent from them , as hee did from saul and iudas . but for those peculiar endowments of gods elect which are linked and chained vnseperably together , such as are predestination , vocation , iustification , and glorification , these are giuen to the godly in fe● simple , and are neuer taken away from them . the calling of god without repentace . quest. why then did god repent that he created man , and that hee made saul king , and why doth hee many times reuoake his promise and his threarnings ? ans. this is spoken figuratiuely and vnproperly , for the change is not in his gods will and decree , but onely in the things or euent , and that as the conditions in men implyed and vnderstood , are changeable . secondly , by this kind of speech god would shew how hainous and horrible were mans sinnes , and naturall corruption , proceeding partly from his rebellious will , and partly from the diuell . thirdly , god declareth that he , in respect of the outward worke and act , will doe that which men when they repent , vse to doe , namely destroy his worke : thus hee drowned the whole world in noah his time , and in fight caused saul to be slaine . lastly , god hath purposed and ordained at once , by his stedfast decree , that he will so often ratifie this change of the effects of his anger and mercies , as often as any iust cause commeth betweene , ezek. . . math. . . rom. . . which inter-current cause if it be euill , god decreed the permission and ordering of it onely , but if it be good , god decreed to worke it , and doth in time bring it into act and effect . as concerning the gospell they are enemies . doctr. seeing that the iewes oppugning the preaching of the gospell , and refusing to admit of it , are said to bee enemies vnto god , we draw this generall theoreme , viz. that all men , during the time that they receiue not the word of god , but resist and with-stand the course and preaching of it , are gods enemies and hated of them , apoc. . v. . & . . thes. . . . . tim. . . reas. the reason hereof is , because the preaching and ministery of the word is christs golden scepter , vnder which all his subiects must be ranged , and his easie yoake that all his people must beare , math. . v. . . . vse . this serueth to condemne iewes , turkes , papists , false brethren , and all vnderminers and persecutors of the church , who , howsoeuer they slatter themselues in their sinnes , errors and idolatry , and thinke they do god seruice , yet in very truth , they are nothing else then gods flatte enemies , and they that refuse to be sworne to , and acknowledge his supremacy ouer their soules and bodies . . vse . secondly we must take heed , that wee make no leagues of amitie , or of vnnecessary traffique , with them , least ( in fine ) by our ouer-much sociablenes & familiarity with them wee learne their workes and pollute our selues with their sinnes , and abhominations . . cor. . . they are nothing but pitch , poyson and contagious leapers , by whose familiarity we may soone bee defiled and infected . vse . we must not by our dissimulation , hipocrisie & ill life harden and confirme them in their sins & heresies , but ( to the vttermost extent and straine of our ability ) endeuor both by life and doctrine , to gaine & win them . vse . we must remember how god hath for these many hundred years punished their contempt & contumacy both with spiritual & bodily punishment & captiuity , and forasmuch as we professe our selues to be christs subiects and seruants , to suffer no euil lusts and concupiscences to rule and raigne in vs , but to permit christ by his word and his spirit to guide & gouerne vs , otherwise we shal be bruised with an iron rod , slaine before christ his face , and shall neuer enter into his rest , the heauenly canaan and the heauenly ierusalem . ps. . v. . lu. . . heb. . v. . & . but they are beloued for the fathers sake . god in his elect doth not consider what they deserue , nor alwaies respect thē according to their present vnbeliefe , but regardeth what he hath promised to abraham and his seed , and therefore he wil not change his purpose , but in time vouchsafeth them his sauor , albeit for the present ( by reason of their vnbeleife , and impenitency ) hee frowne vpon them and seeme to disfauor and renounce them . the reason hereof is first , because god is good & ful of goodnes , mercy and truth , vpon the communication of which , he ( vpon mens conuersion ) expecteth and requireth all the praise , honor & glory to be yeelded and ascribed vnto him only . secondly god by shewing mercy to the degenerate iewes , wil at length get him far greater glory and renown of his mercy & power then before . vse . let vs not our selues dispaire of gods mercy by reason of our former & present errors and enormities ( be they neuer so many & mighty , ) for our saluation dependeth not vpon our owne workes and deserts , but onely vpon gods vnchaungeable decree , but let vs truely and vnfainedly repent of them & forsake them , and then vndoubtedly we shall liue and die in the loue and fauour of god. let vs not dispise the iewes , nor doubt of their conuersiō and saluation , but in respect of gods couenant , wish well vnto them , pray for them , and further their saluation . . vse . if god loue the iewes for their fathers sake and for his couenant made with them , and not for any thinge wherein they could pleasure or profit him , we must herein follow and imitate the lords example , and not loue true christians in by respects , namely because they be our kindred onely , or because we reape some commodity by them , or that they serue our turne , but in the spirit and for the truth sake onely , for this is right loue and that which god requireth , commendeth and rewardeth . the calling and gifts of god are without repentance . from the perpetuity and constancy of gods calling and his sauing giftes and promises in his elect , i gather that none of gods elect can wholy or finally fall or possibly be damned . rom. . . . tim. . . for first god is without change and alteration in his nature , decree , couenant , promises , and neuer wholy reuoketh and abolisheth his worke in them . secondly his mercies towards them faile not , but alwaies streame forth to their continuall comfort ; for god is truth and will alwaies performe his promises . lastly , god is almighty and cannot be hindred ( much lesse ouer ruled by any creature ) neither can any disanull that which god hath ratified , or condemne those whom he will saue . rom. . . . this doctrine checketh the corrupt and presumptuous opinion of the papists , that teach constancy and saluation to reside in our owne power and potency , wheras it consisteth wholy in the couenant and promises of god. . vse . the second vse is , for comfort , and that is if we once perceiue and find in our selues some pawnes and printes of gods loue and fauour , we may and must assure our selues , of the perpetuity of it , without doubting , for god is constant in his giftes and neuer retracteth them though men doe often ) and hauing begun a good worke , he wil finish and perfect it , he is not like him that in vs , beginneth to build a goodly house and cannot finish it , but he will make euery one of his saints an holy and perfect temple in the lord ephe. . . . vse . seeing that god is no changeling vnto vs , but his bounty alwaies continueth , and his promises are in their time duly accomplished , let vs first learne hence to cleaue fast vnto him , and sincerely and incessantly to serue and feare him all the daies of our life . secondly let vs ( in our words , deeds , couenants and promises ) not deale hollowly and deceiptfully with men , but truly , iustly and simply , for he that halteth with men , is no better then an hipocrite before god , and his religion is onely formall and fruitlesse psa. . . . vers. for euen as ye in times haue not beleued god yet haue now obtained mercy through their vnbeleefe . . vers. euen so now haue they not beleeued , that by your mercy they may also obtaine mercy . . vers. for god hath shut vp all in vnbeleefe that hee might haue mercy on all . sense : for euen as yee in times past .i. before christ his incarnation , haue not beleeued in .i. obeied the word of god and his commandements nor acknowledged christ iesus for the sonne of god and your redeemer , yet haue now obtained mercy , i. god hath called you effectually , and endewed you with the true and sauing knowledge of god and his gospell , through their vnbeleefe .i. by the occasion that the iewes would not receaue the gospell , nor the messias offered vnto them , but refuse both the one and the other . euen so now they .i. the iewes haue not , beleeued viz. the gospel , that by your mercy .i. by the mercy of god offered vnto you in your effectuall calling and in your sincere profession and intertainment of the gospell may be prouoked and inflamed by an holy emulation to follow and affect you . they may also obtaine mercie . that is through gods mercie , may be partakers of faith , remission of sins and saluation , that so it may bee apparant both to the iewes and gentiles that both are saued by his mercy and grace onely . for god hath shut vp .i. tyed bound and imprisoned together : all .i. all his elect both of iewes and gentiles , vnder vnbeliefe .i. sinne and hath kept them vnder his power and custody like a number and sort of malefactors shutte vp into one prison , and so conuinced them , that they can by no meanes escape & finde ease and inlargement , that he might haue mercie .i. haue an occasion to inlighten and saue , all .i. all his chosen , whether iewes or gentiles , and so might actually and perfectly saue them by his mercie and fauor , and not for any merite or worth of theirs . ver. . haue obtained mercie through their vnbeliefe . ques . can euill be cause of good , and one mans vnbeliefe be cause of an other mans beleeuing & conuersion ? ans. no ( to speake properly ) for like cause , like effect , but it may be indirectly and by accident , as we see how that of euil manners are made good lawes . now euill manners and enormities are no causes of enacting wholsome lawes , but onely occasions and accidentall motiues . secondly no sinne doth more kindle gods indignation , and enrage his maiesty against vs , then infidellitie , & therefore it can be the working cause of no good , but god who by his omnipotent wisdome draweth light out of darkenesse , knoweth how to direct the vnbeleefe of some , to be a meanes and way for mercy to be shewed vpon others . and thus when one nation , citty or towne , refuseth the gospell of christ , and will not suffer them-selues to bee ranged vnder it , god taketh it from them and bestoweth ( by occasion ) vpon others that will bring forth more and better fruite in their season . god hath shut vp all vnder vnbeleefe . qu. is mans incredulitie and vnbeliefe to be assigned to god , or is he the cause , author , or worke of it ? a. no : god is not the efficient cause of it , but the accuser and condemner of it , he doth not infuse infidelity , but finding men in it , doth leaue and forsake them , so that he is rather deficiens quàm efficiens causa . secondly , god doth by the ministery of the lawe and by his iudgements , so conuince and attaint men of sinne , that they shall ( or may ) see and acknowledge , that there is no meane , merite , or cause to iustifie and saue them , but his mercy in christ onely . thirdly , god would haue all men subiect to his iudgment , and that they laying aside and disclaiming all conceit of their owne merits and worthinesse , should expect saluation from him alone . all , that is , iewes and gentiles vnder vnbeleefe . qu. are all men by nature , both iewes and gentiles , equall in sinne and alike guiltie in gods sight ? ans. yes , there is no difference , for all haue sinned and are depriued of the glory of god. rom. . . there is none that ( naturally ) doth good , no not one , and wee are all borne and conceiued in iniquitie . secondly , there is no merite , or desert , either in iew or gentile , why one should be preferred before an other : for they all are alike guilty of damnation , eph. . . qu. if one man by nature be not better then another , how then do they differ ? a. in men meere naturall and vnconuerted , god , for the vpholding and preseruing of common-wealths and humaine societies , bestoweth generall and restraining grace more vpon one then another . secondly , they doe or may differ in outward dignitie and priuiledges , as the iewes much excelled the gentiles ; but otherwise the speciall grace and mercy of our god , maketh the maine difference betweene the elect and the reprobate . for the one hath in time renuing and sauing grace communicated vnto him ; but the other is vtterly denied it . that hee might haue mercy one all . quest. is there then no particular election , or is it only vniuersall ? ans. election is not of all , but of some , for hee that maketh choise of any thing , singleth out some , and leaueth the rest . secondly , many be called , but few are chosen . thirdly , there bee vessels of wrath whom god hath prepared to destruction , as well as there be vessels of mercy , whom he hath prepared for glory . lastly , either all should bee saued , which the scripture in many places refelleth , or else gods predestination , which is a sure and certaine foundation should be shaken and alterable . might haue mercy on all . quest. will god saue all ( none excepted ) or can it bee soundly gathered hence , that hee will saue the greatest part of men in the world ? ans. no , for the greatest number is reiected ; christs flocke is but a little flocke , a remnant , an handfull , a tenth , a gleaning in comparison of them that perish , and broad is the way that leadeth to destruction , and many goe that way , but narrow is the way that leadeth to life and few finde it . but the meaning of the apostle here is , that god will haue mercy in some , of all rankes , states , orders and conditions , and that hee will haue it notified that all that are saued , are saued by his mercy onely . quest. if god will not shew speciall mercy on all men , but doth reserue it onely for the elect ; why doth hee by preaching offer it to all men in many countries and kingdomes , and other particular citties and places , and hereby allure and inuite them to faith and repentance ? ans. the more to conuince them , and to leaue them without all excuse in the daye of the lord , because they doe not , nor will not admitte or receiue it being offered . iohn . , . and . rom. . verse . iohn . . verse . secondly , all cannot receiue it , because they are not vessels of mercy . as yee haue obteyned mercy , so now they — may obtaine mercy . from this sampling , and paralleling of both places and members together this doctrine naturally ariseth . in the order of saluation the iewes and gentiles are like and equall , and by nature children of wrath , and enemies to god , but they by grace and mercy onely , and not any merit of their owne , are called , conuerted and saued . ephe. . v. . pet. . v. . for first , god in sauing and conuerting all , is one and the same , without change and alteration , and the ministery of his law for conuincement and direction , and the gospell for faith and conuersion is alwayes one , and the same . finally the spirit that is promised to both is one and the same , the doctrine of the old and new testament one and the same , and so the church one and the same . secondly , gods workes are semblable , and one serue for the illustration and demonstration of the other . vse . let vs not despaire of the iewes conuersion , or of the calling and saluation of any , but hope well of it , pray for it , and labour to further it , seeing that without gods mercy and grace none is better then others , and that gods mercy which hath beene vouchsafed vnto vs , may extend it selfe in good time vnto others , yea vnto those that wee haue least hope of . titus . v. . . and that are last called and furthest off , luke . v. . v. . so now they — by your mercy may obtaine mercy . heere wee see a notable effect and end of good zeale in godly men , namely , that by the example and president thereof , others bee stirred vppe to emulation and to follow them . for here we see that the calling of the gentiles and their zeale and holy example are so far from preiudicing or hindering the iewes saluation , that god shall take an occasion hence , to prouoke them to follow the gentiles , and to imbrace the gospell , so that they shal not perish , but at length be cōuerted & saued . how much zeale and good examples of godlinesse , kindnesse , liberalitie , courage and constancie , may prouoke and profit others , as by many other examples , so by these following it is most manifest and demonstrable in iosua and the elders of his time , who by their authoritie and example reteyned the people all their daies in gods sincere seruice . iosua , . . in the woman of samaria , who by her example and re-report induced and prouoked many of the samaritans to heare and beleeue in christ. in crisp●● the chiefe ruler of the synagogue , who by his faith , and by the sweet perfume of his familie , moued many of the corinthians to heare , beleeue and receiue the gospell . lastly , the macedonians ( albeit otherwise in affliction and extreame pouertie ) by their free and willing contribution and collection for the reliefe of other distressed saints , prouoked the corinthians to doe the like . vse hereby lette vs learne and be admonished what should be the scope of our doctrine life , and zeale , namely that it may bee a motiue and prouokement vnto others to resemble vs in good things , that are pleasing and acceptable in gods sight . let vs then breake-off and surcease from enuie , spites and all contempt , for hereby we rather kill them , then conuert them , and harden them then helpe them forward . . vse . here is condemned the ill zeale and example of papists , turkes , anabaptists , schismatikes and the like , who hereby seduce and scandallize others , and if they do not destroy their faith , yet they much impaire and weaken it : woe to these that giue and raise great offenses ; better it were for them ( if they repent not ) that they had neuer beene borne . for that god hath shut vp all in vnbeliefe . in that god hath shut vp all .i. conuinced them by his lawe and word , and declared them thus to be captiuated and inclosed in the prison of their sinnes , that it might appeare and bee there notified to all men , that the pardon of sinne and their saluation proceedeth only from gods mercie , we learne this instruction , viz : that all men are sinners & vnrighteous , prone vnto euill , and slow vnto good , yea , and vnfit and vnable to it , and are hereof attainted and conuinced by the lawe of god , in so much that they are in no better estate before god then guiltie and condemned persons and malefactors , who trembling and astonied looke for nothing but death . psal. . v. . . psal. . v. . psal. . v. . thus must paul ( before that god shew mercie vpon him ) be conuinced and proued to be a blasphemor and persecutor , an oppressour , mary magdalen to be an impure and filthie liuer , peter to haue denied christ his lord and sauiour three times , and that , with cursing and swearing : that it might appeare that saluation consisteth onely in gods free mercie and not in mans worthynesse or workes . . vse . let vs not please our selues in nobilitie , stocks , gentry , witte , wealth , priuiledges , for god respecteth not these , but the heart and the worke of the spirit , much lesse lette vs think not hardly , or dispaire of others ( especially of the iewes ) for we deserue no more at gods hands then they , but are alike conceiued and borne in sinne and by nature the children of wrath as well as they . eph , . . . vse . here are condemned those that iustifie them-selues before god , and that will be saued by their owne workes , and so presumptiously and proudly either deminish or denie the grace and free mercie of god , then which nothing can bee imagined more iniurious and disglorious to the diuine goodnesse and clemencie . . vse . wee must learne with sorrow and greefe to confesse and lay open our sinnes before god , yea to be abashed , ashamed and confounded in regard of them , and withall flee to the throne of grace , and supplicate for mercie and forgiuenes for the more miserable wee finde our selues to bee , and the more wee depend vppon gods helpe and goodnesse , the more fauour wee shall obtaine , and the sooner procure mercy at his hands . that he might haue mercie on all . that is , of all sorts both amongst iewes and gentiles . in the matter of our iustification , vocation , saluation , gods mercie is onely seene , and neither iewe nor gentile are saued otherwise then by his fauour and mercie . titus , . v. . . eph. . v. . . . rom. . v. . . . . . the reason hereof is , first , because iewes and gentiles are alike guilty before gods iudgement seate , as it hath beene before proued . secondly , god is bound and beholding to none , for who hath giuen him any thing , but it shall be recompenced ? and therfore al whom he saueth , he saueth by his meere mercy and grace , and not for any matter or merit that he could find in them . . vse . here is condemned the grosse and palpable error of those which thinke that ( in the processe of time ) all shal be saued , yea the very diuels , as origine dotingly dreamed . wheras the fewest are elected , called , iustified , and none shall bee saued but they , and this will the last iudgement make manifest to all the world . vse . it serueth also to ouerthrow & refute the fond & false opinion of al mans merits , for we receiue all things from gods meer mercy , and there is no place for mens deserts and merites . . vse . thirdly , wee must not abuse and peruert gods mercies , to the lust and libertie of the flesh , for his mercie is proper and reserued for them that feare him and are displeased in them-selues for their sins , & not for such lewd and presumptious minded libertines that haue no feare of god before their eyes . lastly , though with the saints of god in scripture wee sometimes ( through satans suggestion and our owne frailtie and negligence ) fall into many great and grieuous sins , yet we must neuer dispaire of gods mercies , but repent whiles we haue time , and by faith apply them to our selues . for they are bottomelesse , most plentious , and neuer faile them that truly repent and beleeue . the sixt part of the chapter . v. . o the deepenesse of the riches , both of the wisdome and knowledge of god! how vnsearchable are his iudgements and his waies passe finding out ! v. . for who hath knowne the mind of the lord ? or who was his counsailer ? v. . or , who hath giuen vnto him first , & he shal be recōpensed . v. . for of him , and through him , and for him , are all things : to him be glory for euer amen . sense . o the deepnes of the riches both of the wisdome and knowledge of god .i. the riches of his deepnes , or o the deepe plentifull and ocean sea that can neuer be drawn dry of these attributes of gods knowledge and wisdome , whereby god knoweth his , and when he will call them , and most wisely and iustly determineth of them , and disposeth and gouerneth all men and all actions ( albeit our poore and shallow vnderstanding cannot apprehend it , and many times iudgeth amisse . ) how vnsearchable are his iudgements ? i. his meanes & manner both in chusing and refusing , in shutting vp all vnder sinne , in sauing and condemning men , cannot possibly be sounded and found out by mans reason , and his waies past finding out .i. no man can find out his secret purposes and disseignes , for they are not reuealed in the scriptures . v. . for who hath knowne the mind of the lord ? sense . viz. who hath knowne his purpose and counsailes & secret iudgements that are not disclosed and declared in the word ? or who was his counsailer ? in the creation and preseruation of the world , in the redemption , gouernment and saluation of his church , he needed not mans aduise and counsaile , but performed all by counsaile of his owne will. v. . or who hath giuen to him first ? i. who hath bestowed any benefit or blessing vppon god and so hath made him a debpter vnto him , and he shal be recompensed .i. he will repay and requite him . for of him and from him are al things , they haue their being and beginning from god , and through him al things are adiministred and gouerned by him , and for him .i. they are created and ordained , to set forth his glorie , to him be glory for euer amen .i. let al humaine and worldly glorie cease & vanish away , and let al the glory of goodnes , mercy wisdome , and iustice bee ascribed onely vnto god , of vs and of al creatures for euer amen . i beleeue it shall bee so , and i pray that it may bee so . ques . how vnsearchable are gods iudgements ? ans. if gods waies and iudgements be vnsearchable , why are wee commanded to search the scriptures , or the israelites taxed and reproued for being ignorant of gods waies ? ioh. . v. . psal. . v. . math. . v . gods waies and iudgements in this place are taken for his secret will , which hee reserueth to him-selfe , and which no man is to inquire into , for it is bottomelesse gulfe , and will drowne them , and a flame that may not be come vnto but wil burne them , it is the arke that may not be looked into . but for his reuealed will which he hath manifested in scripture , all sorts of people are commanded to search , learne and know : prouided that they keepe them within the boundes of sobrietie , and do not measure misticall and supernaturall things by the scantling and shallownesse and humaine reason . who hath knowne the mind of the lord ? ob. in the knowledge of god consisteth mans saluation , therefore god hath reuealed it vnto men , and to prophets and apostles especially . a. first indeed in the knowledge of gods reuealed will consisteth mans saluation , and this euery man is commanded and bound to know ; for here we haue whatsoeuer serueth for our instruction , but for hidden thinges and these which god hath not reuealed , whereof the apostle speaketh , we cannot know ( but by the euent ) neither must we desire it , but conteyne our selues within the limites and lists of gods word . secondly , if it were granted ( as it must not ) that the apostle spake here of misteries & secrecies conteyned in the scripture , we answer that no mortall man can by his owne sence & reason vnderstand them , for it iudgeth falsly and preposterously of them . . cor. . . therefore wee must reuerently and soberly follow the direction & guidance of gods good spirit . thirdly the godly by the illumination & teaching of gods spirit vnderstand al things , that are simply , necessary for their saluation . lastly albeit the regenerate know the minde of the lord and his reuealed will in holy scriptures ; yet but by degrees and in part , & some more , some lesse , according to their 〈…〉 mortification &c. q. how can we , or why are we commanded to giue and ascribe glory to god , seeing that we can by our praises adde nothing to his renowne and perfection ? an. albeit , we cannot adde any thing to gods nature and perfection and glory , yet we are bound by his commandment and it is our duty to acknowledge him to be , as he is , and as he hath reuealed himself in holy scripture viz. most holy , perfect , and glorious . secondly , we must shew forth , testifie and declare his name , nature , attributes and workes vnto men , that they hereby may be enformed better of him , and stirred vp to glorifie him , and thus we hallow and sanctifie gods name . o the deepnesse of the riches both of the wisdome , and knowledge of god! it is proper to the godly and their office and 〈◊〉 to thinke , speake and consider of , yea to admire the w●rkes & counsailes of god , and to brast forth into holy exclamations and to stir and exite others so to do . psal. . v. psal. . ver . . psal. . ver . . psal. . v. . cant. . a verse . ad . . the reason hereof is , they alone being taught of god , know ( aboue al other persons ) the incomparable excellency and order of them , and therefore for skill , know best how , and how farre to iudge of them . secondly , they must be instruments and trumpets , to sound and proclaime the praises and wonders of the lord , for the satisfaction of their owne consciences , and to affect and gaine others so to do . vse . let ministers ( especially ) and also others labour and striue to affect & possesse others with the rarenesse , excelency , & admirablenes of gods workes and proceedings , for so did dauid in many places . psa. . v. . . . . . & psa. . v. . vse . as oft as our reason is offended with the doctrine & depth of predestination ( albeit so euidently and expresly set forth in scripture ) let vs renounce reason , and giue glory vnto god , and with most humble reuerence admire that deepe wisdome which with the eye of our vnderstanding , we cannot pierce into . thus did christ. math. . . . . vse . it serueth to condemne and argue all that repine at , murmure at , reprehend gods proceedings , and especially in the decree and matter of reprobation , whereas gods is most wise , iust and of absolute power and authoritie , and therefore alwaies doth and cannot but order , rule and dispose of all things rightly , albeit our weake apprehension cannot attaine vnto the reason of it . the wisdome and knowledge of god. the doctrine , that we learne hence is that god being most wise , and knowing all things doth not onely see and contemplate them , as they are , or may be , but doth contriue them with singular reason and counsell , and dispose them in most goodly forme , waight , number and measure , so that nothing in his workes may seeme to be wanting or disordered , nothing superfluous or ouer much , but all in an excellent temper and symetry . and hence god is sayd , to be wise in heart . iob. . . nay only wise . rom. . . . tim. . . for he alone by himselfe is infinitely wise , needing no mans instruction or information . isa. . ver . , , . pro. . . iob. . cap. ● . &c. now this wisdome of god shineth forth chiefely in the principall workes of god , namely in the creation , preseruation and gouernment of the world , in the gouerning & ordering of man-kinde . ier. . . isa. . . but most euidently in the predestination of men and in the wonderfull manner of euerlasting saluation purchased by christ. eph. . v. . in so much that the very angells desire throughly to behold it . . pet. . . vse . here are iustly condemned those men that mutter and murmur against gods proceedings , & find fault with and condeme any worke or iudgment of god , as though it were not wisely ordained , but wee must reuerence , adore and admire his excellent wisdome appearing in them and especially in the mistery of eternall saluation , euen then when our blind and vnperfect reason espieth and perceiueth no reason of it . touching the misteries conteined in gods reuealed will , let vs by humble and earnest praier beseech and entreate the lord that he would more cleerely day by day , open them vnto vs , psal. . ver . . psal. . ver . . ephe ▪ . . by the ministery of his word and spirit . o the deepenesse of the riches both of the wisdome and knowledge &c. we must in the hidden misteries and secrecies of almighty god , not be curious to know impossibilities , much lesse , to obiect and except against the manner of gods proceeding herein ; but containe our selues within the precincts and limmits of his word , and adore and admire the secret counsailes of god , and not vainely and rashly attempt to finde & serch them out . psal. . ver . . the first reason hereof is , for that the infinite wisdome and glory of god appeareth in this , that his iudgements and secrets , ( especially in matters of predestination and reprobation , and of particular euents and of the moments and times thereof ) are conceiled and kept from vs. god will not ( as ezechias foolishly and vainely did shew all his riches and treasures to the babilonish ambassadours ) god i say wil not in this world impart and communicate his in-most counsailes to any but by the euent only . the second reason is , because god in dispensing of matters , hath hidden contraries as it were vnder contraries . viz. contrary ends vnder contrarie means , life vnder death , glory vnder shame , riches vnder pouerty . cor. . . . . hebr. . . thirdly the apostle paul , could not , nor durst serch them , much lesse we that are so much inferiour vnto him and haue no apostolicall gifts . vse . this doctrine refuteth and condemneth all curious , friuolous , and vnnecessary questions such as these following : why did god creat man apt to fall ? why did not god preuent , or keepe him from falling ? why doth god elect some & refuse others ? why doth not god cause his word to bee preached in one and the same age , in all places of the world ? why doth god condemne men for vnbeleife ; seeing that no man can possibly beleeue , vnlesse god confer faith vpon him ? why doth god not conuert all ; seeing that he can do it ? why hath god and yet still doth , suffer the greatest part of the world , to remaine in error and blindnesse ? why doth he at one time call more then at another ? is not god vniust & cruel to predestnat men to condemnation before they haue done good or euill ? vse . as often as in the confusion & disorders that seeme to be in the world our faith beginneth to wauer , let vs remember that gods iudgment in the whole gouernment of the world , is most deseruedly cōpared to a uast huge deepe , that filleth heauen and earth : & that which by they eie of our iudgmēt we cannot peirce into , let vs rather reuerently submit our selues vnto , then curiously to prie and diue into it . how vnserchable are his waies and his iudgements past finding out . who hath knowne the minde of the lord ? we must not be curious , inquisitiue or desirous to know , any thing of god and his waies , and of his course , and order , that he obserueth in disposing and managing vniuersall and particular things , which hee hath not reuealed in holy scripture . act. . . where god hath no mouth to speake we must haue no eares to heare , and where hee ceaseth directing , wee must cease enquiring . math. . . wicked therefore is the practise of those that by astrology and other indirect means seeke to know the day of mens death , and calculate issues of particular intendments . the first reason hereof is , for that they are deeper and more profound , then that mans reason can find out , and if we busie and trouble our selues herein , we shall at length be oppressed with the brightnesse of gods maiesty & confounded in our owne vaine imaginations . secondly , they that are curious and inquisitiue herein , fall ( through gods iust iudgement ) into such intricate laborinthes , that they can neuer recouer themselues out of , and plunge themselues into such a bottomlesse gulfe , out of which they shall neuer arise . thirdly we haue matter and employment sufficient , and that for our soules health , to bestow and busie our selues in all the daies of our life , in serching out , musing vpon , and in laboring to bring into vre and practise , gods will reuealed , which conteineth that which is aboundantly sufficient for saluation , we can neuer in this mortality sound out the depth of it , muchlesse follow and obey it : ergo , what vanity and follie is it , to omit and leaue vndone that which god hath commanded & which so highly concerneth vs , and preposterously and vnprofitably to busie our selues to know things impossible and vnlawfull for vs to know , and the knowledge thereof would be hurtfull vnto vs ? vse . let vs leaue and bid adue to all vaine speculations , wherein we do nothing but offend god , wearie and wast our wits , and trifle out our times vnprofitablely , much rather let vs exercise our selues and senses in serching the holy scripture and then labour chiefely to know and practise these things that concerne our faith , sanctification & saluation ; herein wee shall finde imployment ynough though we haue the wisedome of salomon and could liue as long as methusala did . vse . it must teach vs to rest contented in gods counsailes and subscribe to his will , and when wee see many thinges to crosse our expectation & iudgement ; we must not accuse god of iniustice and want of wisdome . for hee alone knoweth what to doe and how to determine of all thinges and persons , and what is most agreeable to his diuine maiestie , and whatsoeuer he doth is alwaies good ( in regard of him-selfe ) and nothing could be done more wisely and in better order : and therefore we must rather with al reuerence adore these hidden secresies , then any way carpe or cauell at them . vse . wee are admonished hereby to be thankefull to god for his wisedome and manner of disposing and gouerning all things , euen then when his iudgements & corruptions inflicted vpon our selues , seeme bitter , harsh and intollerable . who was his counsailer ? doctr. god in the decreeing and disposing al things , and in procuring mans saluation needeth no counsail , vseth no mans aduice , but doth all thinges according to his owne good pleasure , & after the counsaile of his owne wil , psal. v. . eph. . v. . . the reason hereof is , because he is omnipotent , most wise , and god all sufficient vndependent of any other , and of whom all persons , and thinges , haue their beeing and dependance . secondly , god doth act and put in execution nothing in time but that which hee purposed and decreed before all times , for otherwise he could not be wisdome it selfe , neither could the sonne of god , his wisdome be , begotten before the creation of the world . vse . therefore let vs not murmure , or repine against any of his creatures and his workes , neither lette vs measure them after our owne shallow reason and vnderstanding , for the reason and beginning of it cannot be comprehended ; it surmounteth all mens wits and capacities , and if gods wisdome in the least creatures be past finding out , how much more in the mattter , and mistery of mans predestination and redemption ? or who hath giuen vnto him first , and he shal be recompensed ? god is debter and beholding vnto no man , and no man can alledge any seruice worke or study whereby he bindeth god to himselfe , or should moue him to elect , preserue and redeeme and glorifie him . isa. . . luke . . . reason hereof . no man can ad any thing to god , for all that we haue , we receiue it onely from gods mercy , and we depend vpon his goodnesse for it psa. . . . . reason : gods power , will and decree , is free and absolute and hath no respect or relation to any thing from without his essence whatsoeuer . rom. . . . vse . if god should ( for our correction or triall ) depriue & bereaue vs of wife , children , health , liuelihood , goods , houses ( as he did his good seruant iob ) we must stay and comfort our selues herein , for all these thinges are gods , they were giuen vs by him , and therefore they are not ours , and he alone may iustly doe with his owne what seemeth good to his diuine will and pleasure . . vse . here all humaine merits and fore-seene workes in the patriarkes and fore-fathers and their posterity , are debarred from any mouing or procuring cause of gods fauour and mercy , declared vnto iew or gentile : for of them-selues men can doe nothing that is good , and therefore all proceedeth from gods meere mercy . secondly in matter of reprobation none hath cause to be offended with god or to complaine of his proceedings , for his power and authority is free , and absolute , and he supreme of al creatures , and he may dispose of them as best seemeth good vnto his heauenly wisdome , and he is not to render any reason of his doings to any . lastly the very reprobates are ordained in gods decree & ( touching the euent ) to shew forth gods glory as well as others , for the glory of his iustice shal be manifested in and vpon them . for of him are all things . in that all things haue their being , creation and preseruation from god onely , and so are of him directed , ordered , and gouerned , we learne that he is god all sufficient both for himselfe and all his people and seruants , and that not only for their temporall life and happines , but much more for their regeneration , redemption and eternall saluation . gen. . . he is our shepheard how then can we want any thing ? he hath heauen and earth at commaund and how then can his be destitute of that which is good for them ? he was perfect and complet in him-selfe before the creation , and therefore his workes ad nothing to his owne nature and essence : and ( to conclude ) he worketh all things both in wordly and spirituall matters according to the pleasure of his owne will only , without any let or restraint . let vs therefore in no danger , temptation and necessty be daunted and discouraged , for our god whom we serue is able to saue and deliuer vs , he knoweth how to proceed , and he is a most faithfull creator and an indulgent father vnto vs , only let vs betrust him with the ordering of our affaires , and commend and betake our selues , liues maintenance and affaires vnto his gratious disposition , and he will neuer faile , nor forsake vs. for him are all things . seeing that all things , yea the very reprobate and all the workes and wonders of god , are ordained to set forth the glory either of gods mercy , or of his iustice we must not in hidden things dispute and repine and expostulate with god but patiently submit all to his good will and pleasure , giue him the glory in all things psa. . . luk. . . . cor. . . dan. . . apoc. . . ioh. . for hereby we declare and testife our obedience , duty and thankefulnesse . god hath created vs to this end and requireth this tribute and sacriáce at our hands . secondly , the title and interest in all things , and the power whereby they are . vse . heereby are mette withall , and encountred all that seeke their owne glorie ( as the rulers in christ his time ) and seeke not gods glory at all . secondly all pharisies , iustitiaries and papists , who boast and brag of their owne merits , and looke to be saued ( in part ) by their owne deeds and workes , and not by gods mercy and christ iesus his satisfaction and mediation only . vse . we must bee wary and carefull , that we neuer vsurp or diminish any part of gods glory , for god is most iealous of his honour , and cannot indure that it should in any wise be impaired or impugned . vse . we must in all our wordes and works , consultations and actions , acknowledge , praise & honour god as the chiefe good and the most excellent cause of all thinges , and constantly maintaine and aduance his glory : otherwise if we honour not him he wil neuer honor vs here , much lesse gloryfie vs in the life to come . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . faults escaped in printing . pag. . l. . as these . pag. l. . auoy ded pag. l. . and drawne . such . pag. . l . this cōsequence vvas but pag , . l. . yeelded n● pag. . l. . night , pag. . l. . by good meanes . pag. l. . remainders , pag. . l. . an occasion . pag. . l. . read . pet. . . pag. . l. . attendance , pag. . ● . al we gentiles , pag. . l. . vvorld , pag. . li. . is holy , and . god offereth and ibid. l. . and discerne them . notes, typically marginal, from the original text notes for div a -e rom . v. . & . rom. . . deut. . . ephes. . . thess. . ver . ▪ and . notes for div a -e sense . . tim. . . . sam. . v. . & . act. . v. . . . doct. rom. . v. ● . . gen. . ● . gen. . luke . . apoc. . v. . verse . . . tim. . . . pet. ● . . math. . ver . doctr. rom. , v● . tim ▪ . & : doctr. exo. . v. . num. . v. . act . vc . act. . v. sam. . doctr. rom. . v. . . kin. . v. . paraph. luke . v. . dan. . v. . apoc. v. . illyricus . . cor. . v . heb . . math. . vers . . and cor. . v. and psal. . ver . and . mich. . v. . and . phil. . v. doctr. apoc. . doctr. ephe. . v. and . math. v. psal. . ver . isay . ver . math. . ver . . king. . et . doctr. thess. . ve . a similitude . heb. v. luk. . . math ● . v. sens● . doctr. gen. . ve . : rom. . v. . eph. . v. rom. . v math. . psal. . v. . & ▪ . text. v. . parapras . isai. . v. . rom. . a similitude . ioh. . v. . & luk. . v. ● . & . . cor. . v. . similitudes . doctr. isay. . v. . doct. doctr. doctr. prouer. . piscato● ▪ in hunc locum . doctr. iudg. . . apoc. . ● . doctr. paraphras . cor. . . sam. . . act. . v. & . doctr. doctr. similetude . doctr. psal. . v. . numb . . ioh. . isay . . isay. . v. . psal . v. . & . psal. . v. . . . . doctr. doctr. gen. . v. . daniel . . v. . , , & . io● . . ier. ● . . luke . . . rom. . . doctr. iohn . . . luk. . v. . rom. . v. ● mal. . . doctr. rom. . . ve . doctr. deut. . ver. . rom. . ▪ math. . ve . . maister beza his praier for the iewes . doctr. iam. . . luk. . , math. . . v. . a similitude . math. . . paraphrase . doctr. act. . v. . . . paraphr . cal. in hunc locum . apoc. . . rom . . eph. . ver . rom. . . gene. . ver . . . noel . a kinsman . doctr. rom. . . rom. . . pet . v. . heb. . . titus . . v. . tim. . . verse . heb. . ver. . . exod. . v. rom . v. . paraph. ver. . gal. . . & . doct. iohn . . luke . ver. . . math. . . doctr. psal. . v. . titus . v. ● . . rom. . . hebr. . . luke . . v. . luke . v. . . ephe. . ver . psal. . ve . . . . . . hebr. . ver . iam. . ve . . doct. prou. . ● cant. . v. . isa. . doctr. doctr. cor. . luk. . . luk. . apoc. ▪ v. . doctr. rom. . v. ioh. . v. . pet. . v. and . ephes . . deutr. v. r. . verse . ● . i. iohn . . . ioh. . . cant. . ephes. . ioh. . . ioh. . . king. . . luke . ver. . amos. . . . doct. doctr. heb. . v , heb. . v. . mark. ● . v. ●poc . ● . v. . math. v. . iohn . . v. . doctr. heb. . . eph. . v. . ma●● . . . doctr. iude epist. v. . doctr. prou. . . gen . v. ver. . doctr. ezek. . v. . psal. . v. . psal. . v. . ver. . ver. . paraph. ver. . obiect . ver. . tim. . . ver. . luk. . v. ioh . luk. . ioh. . doct. psal. . v. , . doctr. cor. v . . . . rom. . v. pet. . doct. rom. . v. . psalm . . , isa. . v. . . doctr. heb. . . luke . . math. . . tim. . . . ezech. . . gal. v. . doctr. esa. . heb. . . . cor. . . . apoc. . acts. . v. . dan. . ephes. . ier. . . iohn . . . . . isay. . v. . doctr. . cori. . ● . luk. . v. . apoc. . . . cor. . verse . . doctr. psal. . . v. & . . verse . . verse . . verse . paraph. corint . . v. . ver. verse . vers. . act. . . colos. . . rom. . . luk. . v ▪ . kecker●nan , sist. theol . page . . . iunius in paralle●is . acts. . ● . doctr. math. . . math. . . doctr. iohn . . . psal. . . doctr. . thes. . . . doct. isay . ve . . & . tim. . . . ioh. . doctr. ier. . ● luk. . acts. . . . cor. . . luke . . . . thess. . . doct● . titus . . v. . daniel . tim. . v. isay . v. ca●●● . ● . v. . rom. . v. psa. . phil. . gen. ● . ve . ● cor. . v. ioh. , ● . apoc ▪ ▪ v. heb. v. doctr. psal. , v. . doct. exod. , isa. , math. , v. et doctr. isa. . psa. . v. ioh. , v. . & rom. , isa. , ●● . ioh. . v. & psa. , , psa. , rom. , v. and math , . v. . . ver. . ver. ▪ iohn . . v. . ezek. . . abac. . v. . . s●m . . . & . ier●m . . deut. . . isa . . . deut. . math. , ▪ , ● , ●● . rom. ● . ● . gen. . . . ier. . v. . . . . luk. . . apoc. . . & . psa. . vse . pet. . . iohn . rom. . doctr. ioh. . . lam. . phil. . . luk. . . verse . psal. . v. . rom. . v. . rom. . . . math. . . rom. . rom. . doctr. . cor. . . ioh. . v. . . acts . . . corinth . . luk . v , . . doct. ezech. . . . doct. eph. . v. . . deuter. . ver . . math. . v. . ioh. . . v. . . . doctr. psa. . v. , , , . doctr. ch. . v. curious questions . psal. . . doctr. deut. . v. mich. , rom. . iob. . v. . doct. pro. . iob . . . . psa. . . . doctr. psa. . . math ▪ . . rom : . . doctr. psal. . . doctr. rom. . . ioh. . v , . ioh. . v. . some sensible, weighty queries, concerning some things very sweet and necessary to be experienced in the truly-christian state whereunto is added a postscript, containing some queries on isa. . , . a scripture of deep counsel & concern to the darkned and distressed states, of some among those that fear & obey the lord. written by one, who hath been sorely darkned and distressed, for a long season, but at length mercifnlly [sic] enlightned & comforted by the hand which afflicted & distressed him, isaac penington. penington, isaac, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) some sensible, weighty queries, concerning some things very sweet and necessary to be experienced in the truly-christian state whereunto is added a postscript, containing some queries on isa. . , . a scripture of deep counsel & concern to the darkned and distressed states, of some among those that fear & obey the lord. written by one, who hath been sorely darkned and distressed, for a long season, but at length mercifnlly [sic] enlightned & comforted by the hand which afflicted & distressed him, isaac penington. penington, isaac, - . , [ ] p. s.n.], [london : printed in the year, . place of publication from wing. caption title on p. reads: some sensible, vveighty queries, concerning some things very sweet, & necessary to be experienced in the truly christian-state. imperfect; final page of text in ms. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- isaiah l, - -- commentaries -- early works to . christianity -- essence, genius, nature -- early works to . theology, doctrinal -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion some sensible , weighty queries , concerning some things very sweet and necessary to be experienced in the truly-christian state. whereunto is added a postscript , containing some queries on isa . . , . a scripture of deep counsel & concern to the darkned and distressed states , of some among those that fear & obey the lord. written by one , who hath been sorely darkned and distressed , for a long season , but at length mercifully enlightned & comforted by the hand which afflicted & distressed him , isaac penington . come and let us return unto the lord ; for he hath come , and he will heal us : he hath smitten , and he will bind us up , hos . . . and in that day thou shalt say , o lord i will praise thee , though thou wast angry with me , thine anger is turned away and thou comfortedst me , isa . . . printed in the year , . a brief preface . indeed , the lord hath reached unto me by his living power , and thereby hath begotten somewhat which he doth own , and which he hath taught to know and own him in his living appearances in my heart : and by its pure life and operations in me , i know it to be the pure power . and truly i would fain have this life and power more and more reach to , prevail and spread in my own heart , and in the hearts of other men . i am not for any noti●nal religion out of the power , in any way or form whatsoever ( no indeed , i am not so much as for the very true form of godliness out of the power ) but where there is any touch , any sense , any operation , any savour of the true life and power any where , my soul loveth and embraceth it blessing the lord for it . and o that this might be visited by the lord , wherever it is , and kept alive to the day of redemption , and led by the lord into the pure and living way , and holy , everlasting covenant of life , wherein he redeems , for which end these queries have broke forth from me ; and indeed , no less then a necessity ( or a necessitous fonci of love and life pursuing me ) hath constrained me to publish them , who with reverence of spirit commit them into the hand of the lord , who can open the hearts of whom he pleaseth , and give the living sense of what comes from him . i am satisfied that god's powerful work of redeeming will go on . o blessed be his name , who hath a mighty arm , and hath done mighty things with it , inwardly ●n mens hearts ; and we are in the true faith assured , that he will yet do more mighty thin●s , as he seeth good , to the gladding of the hearts of those whose hope is in him , and who have no help besides him . some sensible , vveighty queries , concerning some things very sweet , & necessary to be experienced in the truly christian-state . query . what is the water , wherewith the soul or inner-man is to be washed , that it may be cleansed from its inward filthiness , as outward things are by washing with outward vvater ? ezek. . . psal . . , &c. q. . vvhat is the answer of a good conscience towards god , when the soul is inwardly baptized and made clean ? pet. . . q. . christ faith , blessed are the pure in heart ; do , or can any witness purity of heart before this washing ? q. . how may the heart be sprinkled from an evil conscience , and the body washed with pure water ; so that there may be a drawing near to god with a true heart , and in full assurance of faith , heb. . . psal . . . q. . how might the jews wash and make themselves clean , isa . . . could it be any otherwise done by them , then by taking heed to the vvord of the new covenant , nigh in the mouth and heart , to which moses had directed them , deut. . . psal . . . q . vvhat is the fire which takes hold of , and burns up the lusts and corruptions of the heart ? is it not the word of life within , which flames against evil , and hammers down evil ? doth not the holy one in the midst of the spiritual israel do this ? vvhen christ who knocks at the door of the heart , is let in , and his voice hearkned to , doth not he become a spirit of judgment , and burning , judging and burning up , what is evil there ? is it not blessed to know this spiritual appearance , and this work of christ in the heart , isa . . . & . . q . vvhat are the enemies of a man's house ? vvho must overcome them ? how may they be overcome ? is a man safe or delivered from them till they be overcome , mat. . . cor : . , . q. . vvhat is the house of the strong-man , where he dwells till he be dispossessed ? vvho can dispossess him ? how doth he dispossess him ? how doth he spoil his goods and then garnish the house a new ? o what a new creation and change within is witnessed , when this is done ? and who would not wait , and pray , and believe , and suffer the judgings and burnings of the spirit of judgment and burning , that this might be done throughly and effectually , luke . , . isa . . . cor. . . q. . vvhat is that coming to christ , which none can witness , but those that hear and learn of the father , and are taught by him ; in the drawings of the life and spirit of the new covenant , to come to the son , john . , . q. . vvho can confess jesus to be the lord by the holy ghost ? can any but they that receive the help of his spirit ; and feel somewhat of his lordship and holy dominion in their hearts , isa . . . q. . vvhat is the precious faith , which is the gift of god , which none can obtain , but they that are born of god ? john . ; . q. . can any rightly believe that jesus is the christ , runless they receive this faith , which god gives to his own children that are born of his spirit , john . . q. . doth not this faith give victory over the world ? ( over the worldly nature and spirit within ; over the worldly nature and spirit without also ) can any other faith give victory ? john . . q. . vvhat is the love of god's children ? vvhence doth it arise ? how come they to love ? is it not of an heavenly , spiritual nature ? doth it not arise from god's begetting them and circumcising their hearts , and teaching them in the spirit of the new covenant to love him , and one another , yea and enemies also , john . . deut. . . thes . . . q. . how come the children of god , who are begotten of him , to obey his commandments ? is it not from the constrainings of his love , which makes them natural and easie ( where this birth and nature is grown up ) and not grievous and burthensom , mat. . . john . . q. . vvhat is the fear god puts into the hearts of the children of the new covenant ? is it a fear taught by the precepts of men , or a fear springing from the root of life within ? can any who receive this fear from god , and who are preserved in the sense of it ( and in the holy awe and reverence which it produceth ) depart from the holy , tender , living god and father ? jer. . . q. . vvhat is the law which god writes in the hearts of the children of the new coenant ? is it not the law of the spirit ●ife in christ jesus ? is it not the law which the isles wait for ? isa . . . and do the isles wait for it in vain ? o blessed be the lord , by the once distressed and miserable ones , in this age it hath not been waited for in vain . q . vvhat is the truth that makes free indeed , from the law of sin and death ? is it not the truth as it is in jesus ; the inward truth , which hath virtue and power in it , to work against and work out that which is contrary to truth , and so deliver and free the mind from it ? for the light , which is truth , can expel darkness ; the life which is truth , can overcome death ; yea , the truth which is living , holy and righteous , can overcome and subdue the unholy and unrighteous nature , and break down the strong holds , and bring every rebellious and captivating thought into captivity and subjection , john . . rom. . . ephes . . , . cor. . . . q . how doth god cause the children of the new covenant to walk in his statutes and keep his judgments and do them ? is it not by putting his spirit into them , and by the holy virtue , power and operation thereof in them ? doth not that make them a willing people in the day of his power ? and doth not that give them to do also , and strengthen them with might in the inner man ? so that not grieving that , or quenching that : that is as a flame of life in them , and fills their hearts with joy , and the joy of the lord is their strength ; and in this joy and strength they can rejoyce and work righteousness , and remember the lord in his wayes , isa . . . ezek . . q. . can any work righteousness , or do righteousness , but he that is truly righteous , inwardly righteous ; in whom the righteousness of god , the righteousness of christ is revealed from faith to faith ? must not the tree be good , before the fruit can be good ? must not the heart be changed , be made holy and righteous , before it can bring forth that which is holy and righteous ? can any but the plants of god , the plants of righteousness , bring forth the fruits of righteousness ? isa . . . & john . . o that people , nations , tongues and languages , could understandingly , sensibly and experimentally as in god's sight , with the seal of his blessed spirit , answer every one of these things ! three queries more added . query . dost thou indeed know the new covenant ? hast thou inwardly felt the spiritual , powerful gathering , by the mighty arm and power of the lord , out of the sinful nature and state , into it ? dost thou abide with god therein ? and art thou daily taught and fed by him there ? these are very weighty things , can any man be safe or happy without experiencing them ? heb. . . &c. q . hast thou experienced the true hunger and thirst after the living waters ? hast thou been called and led to them ? hast thou eat and drunk the bread , wine and milk which those waters yield ? hast thou been abundantly satisfied with the fatness of god's house , and hath he given thee to drink of the river of his pleasure ? hath the lord opened an ear in thee to hear as the learned ? and hast thou inclined thy ear and come unto him who gives life , and received him who is life and gives life in that inward , spiritual , living appearance of his in the heart , wherein and whereby he gives life ? hast thou known his appearance inwardly , as of a living stone ? hast thou heard and learned o the father how to come to him , as to a living stone ? and hast thou been new-created and formed a living stone by him ? and art thou a living stone built upon him the living stone inwardly in spirit , daily living in him , any daily receiving spiritual life and virtue from him ? if it be thus with thee , then surely thou dost know and enjoy the everlasting covenant , even the sure mercies of david , isa . . , , psal . . , . pet. , . q. . dost thou sensibly and experimentally know , how the spirit of the father begets the child-like life , love and fear in the heart , and how the pure fear of the lord is the beginning of vvisdom , and the living child's treasure ? and dost thou know what the vvomb is , wherein the living child is formed ? vvhat the jerusalem above is , which is the mother of all that are truly living ? and how christ is formed in all that are begotten , and born of , and live in his spirit ? isa . . . gal. . . john . v. , & . gal. . . the conclusion . o how miserable is he , who is deceived about these things ! o how happy is he , who hath received the true understanding from god , which cannot be deceived ; wherein he hath the evidence and demonstration of god's spirit concerning them , and knoweth the truth as it is in jesus ; as it is in his life , in his spirit , in his power , who ministers after the power of an endless life unto all his sheep , wo are returned to the shepherd and bishop of the soul , who hear his voice and follow him , wherever he goes or leads , who is an eternal shepherd and eternal door of life to his , and leads to precious pastures , and sweet still sreams of life , and is giving the sweet food , rest and pure pleasure of eternal life unto his abundantly , even as it is his will , that after their many sore trials , exercises and travels ( & faithfulness to him therein ) they should abundantly possess and enjoy it . glory to the lord for ever , whose kingdom is set up in the hearts of many , and who already reigns in the hearts of many , and will reign in the hearts of more . o that men might hear the sound of his everlasting gospel , and learn to fear him , and give glory to him , and know the hour of his judgment come in their own hearts ; that by his judgment against sin and unrighteousness in them , they might come to know and worship him , and then the worship of the dragon and beast would soon come to an end in their hearts ; and they would worship the begetter of holiness the begetter of life , the king of saints , who dwells and rules in those that are his own , as the devil the destroyer doth in those that are his . the lord god of everlasting power break down the kingdom of satan ( the kingdom of unrighteousness and darkness in mens hearts ) and exalt the kingdom and scepter of his own son instead thereof , amen . postscript , containing some queries on isa . . , . verse . who is among you that feareth the lord , that obeyeth the voice of his servant , that walketh in darkness and hath no light ? it is rendered in another translation . and no light shineth upon him , ( which was job's case in his great affliction , as is signified by him , chap. . . . ) let him trust in the name of the lord , and stay upon his god. verse . behold all ye that kindle a fire , that composs about with sparks , walk in the light of your own fire , and in the sparks ye have kindled , this shall ye have of mine hand , ye shall lie down in sorrow . query doth not the tender and merciful god , many times in the bowels of his love and mercy , bring darksness and great distress upon mens spirits , that they might wait for his healing and redemption ? yea , doth not this befal some who fear the lord , and are found in the holy reverence and obedience to him ? and is it not good that it should befal them ? q. . should not men in such a condition of darkness and distress , trust in the name of the lord , and stay upon him , till he cause light to arise out of obscurity , and comfort them that mourn in zion ; giving them beauty for ashes , the oyl of joy for mourning , and the garment of praise for the spirit of heaviness ? q. . are not persons very proue and liable in time of darkness and distress , instead of waiting upon god for his help and salvation , to be kindling a fire and compassing themselves about with sparks ? q. . are there not some who cannot be content without heat and warmth in their religion and performances ; and yet instead of waiting for god's kindling the fire , and his causing the sparks of life to arise , kindle a fire of themselves ; and compass themselves about with sparks of their own kindling q. . may not men after they have kindled a fire and sparks ; walk in the light thereof ? and may not god in his just judgment and sore displeasure against them , leave them to themselves , and give them up so to do ? q. . what will god do in the end , or what in the end shall befall them from god , who kindle a fire and sparks ; and have continued walking in the light thereof , and have been heated and warmed thereby ? will not god cause them at length to lie down in sorrow ? o that persons that are serious in religion , might not thus err , and so provoke god to give them up , to walk in the light of the fire and sparks of their own kindling . q. . when do men kindle a fire and sparks of their own ? do they not first forget the god of their salvation , and become unmindful of the rock of their strength ? and do they not then , plant pleasant plants , and set strange slips ? ( and where do they plant and set them ? ) but what will the harvest be in the day of inheritance , when they come to reap and inherit what they have planted and sown ? ( for what a man so weth , that must he also reap . ) will it not be a heap for the fire of god's jealousie to take hold of , in the day of their tribulation , anguish and desperate sorrow of heart , isa . . , . q. . in what light do men build up a wall inwardly , and daub it with untempered morter , to secure themselves from the wrath to come ? is it not in the light of the fire and sparks of their own kindling ? will any wall or defence built up in the light of this fire or sparks secure men , will not the wrath of god in the day thereof , break forth upon all the workers of iniquity , whatever their faith or hope be to the contrary ? will any wall defend the soul from the over flowing storm of wrath , but the wall of god's salvation ? & can any enter within that wall but the righteous nation which keepeth the truth , isa . . , . the name of the lord indeed is a strong tower , but can any run into it , and get shelter in it , but the righteous , prov. . . q. . vvho is he , who when he falleth , shall arise again ? and after he hath sate in darkness , the lord shall be a light unto him ? is it not he that feareth the lord , that obeyeth the voice of his servant , that in the time of his darkness and distress trusteth in the name of the lord , and stayes upon his god ? yea is it not such an one , as is willing to bear the indignation of the lord , because he hath sinned against him , until he plead his cause , and execute judgment for him ? vvill not the lord bring forth such an one to the light , and shall not such an one behold his ●ighteousness ? mic. . , . q. . vvhen shall persons light rise in obseurity , & their darkness be as the noon-day ? vvhen shall their light break forth as the morning , and , their hea●h spring forth speedily ; and their righteousness . go before them , and the glory the lord gather them up . and when shall the lord be their continual guide and satisfie their soul in droughts , and make fat their bones , and make them like a watered garden and like a spring of water , whose waters fail not . are not these promises belonging to the gospel-state ; and are they not fulfilled in the gospel-state , as people come to know of keep the gospel-fast , and the gospel sabbath . read 〈◊〉 . to the end and wait on the lord to receive understanding from him that in reading thou mayst understand . o that men knew the gospel-fast and the gospel sabbath with the leasts of unleavened bread tabernacles , trumpets , &c : a little of the knowledge of mystery of the hidden life and power , is of more value , and would do their souls more than heaps of litteral knowledge , wherewith the world is so filled . the knowledge of god and christ in the mystery , is no less than life eternal in them and to them , who are taught in the new covenant or ministration of the lower of the endless life , so to know them . the end . christian religion's appeal from the groundless prejudices of the sceptick to the bar of common reason by john smith. smith, john, fl. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) christian religion's appeal from the groundless prejudices of the sceptick to the bar of common reason by john smith. smith, john, fl. - . p. in various pagings. printed for nathanael brook, london : . "wherein is proved that, . the apostles did not delude the world, . nor were themselves deluded, . scripture-matters of fact have the best evidence, . the divinity of scripture is as demonstrable as the being of a deity." reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -- evidences, authority, etc. christianity. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion christian religion 's appeal from the groundless prejudices of the sceptick , to the bar of common reason . wherein is proved that , . the apostles did not delude the world. . nor were themselves deluded . . scripture-matters of fact have the best evidence . . the divinity of scripture is as demonstrable as the being of a deity . by john smith , rector of st. maries in colchester . cor. . . hath not god made foolish the wisdom of this world ? acts . . i am not mad , most noble festus , but speak the words of soberness . acts . . the king knoweth of these things ; none of these things are hidden from him ; for , this thing was not done in a corner . acts . . jesus of nazareth ; a man approved of god among you , by miracles , wonders and signs , which god did by him in the midst of you , as yee your selves also know . london , printed for nathanael brook , at the angel in cornhil , near the royal exchange . . to the most reverend father in god , gilbert lord archbishop of canterbury , primate of all england and metropolitan . my lord. the benign aspect you were pleased to cast upon the embrio of this discourse , and the unworthy author , in conjunction with the importunity of some learned and pious persons ( who weighed more the seasonableness of such like , than the likelihood of that poor essaie's prevailing with an age so obdurate in its opposing pure and undefiled religion ) had almost brought it to the birth before its time : when the edition of that excellent treatise of doctor stillingfleet upon the same subject , in that juncture , inclin'd me to think of stifling it in the womb as altogether useless . but when i observ'd that the greatest part of the serpents brood stopped their ears to the doctors learned charms , it came in my mind , that the cure of this tarantula requires ( according to the different constitutions of the patients ) different tunes , and that perhaps a less skilful hand might hit upon lessons , that might recover some out of that distemper , which resist the musick of smoother airs : i therefore return'd to my old opinion , that i could not put the hours i spare , from dayly business incumbent upon me , to a better improvement , than by expending them in study how to reason the world out of that high-way to atheism it is faln into . the result of these studies i humbly submit to the censure , and commend to the patronage of your grace , as that person whom the holy ghost hath made over-seer over the whole flock of god within the pale of that province , whereof by your graces benevolence , as patron , and institution , as my then diocesan , that part was committed to my cure , whereto i have hitherto diligently , though , god knows , unprofitably attended . to whom i therefore think my self peculiarly bound ( in conscience as well as gratitude ) to give an account even of my leisure , as well as work , in that part of the vineyard where it pleased your grace to assign me my station and imployment . humbly requesting your graces pardon of those nods you may possibly see me take at a work of this length , and interwoven with such variety of matter , and some threads that have either been snarl'd or not well unravel'd by the best criticks : ( wherein if my pen hath dropt a word or sentence prejudicial to the common faith , good manners , or the peace of the church , i heartily wish it cancel'd , ) [ secundas partes habeat , modestiae ; qui primas non potuit habere , sapientiae : qui non valuit omnia non paenitenda dixisse , paeniteat quae cognoverit dicenda non fuisse . ] and your candid acceptance of this my good meaning and labour for the vindication of the credit of religion , as being a sacrifice that hath not cost me nothing ; your grace being both privy to that mature deliberation i have taken in moulding these meditations , and apprehensive of the industry is required in making so many quotations out of secular authors : which have long lain out of my rode , and which i was therefore forc'd to run over again , that i might speak to the heart of those ingenious fools , with whom nothing is savoury but humane learning . in which particular i am not conscious to my self of trusting to any but mine own eyes , in any material testimony , except where i make reference to second-hand authors . and lastly , your graces blessing , and intercession for the blessing of heaven upon these poor endeavours . may the saving strength of gods right hand still support your grace in a patient continuance in well-doing till he crown your endeavours ( in his own good time ) with happy success , as to the concerns of the church ; your head with eternal glory after the expence of a good old age in his service ; and in the mean while , may the assured expectance , of reaping with joy what you sow in tears , be your hourly companion and crown of rejoycing . this is , and through divine grace , shall be , the dayly , hearty prayer , my lord , of your graces most dutiful son , and humblest servant , john smith . the preface expressing the occasion and design of the work. it was one of licurgus his constitutions , ( plutarch . lysander ) that men should wear the hair of their head and beard at full length , grounded upon this reason of state ; because by this means white-liver'd milksops would look more comely in the eyes of their mistresses , and grim-fac'd soldiers aspect be more terrible to the enemy . indeed this was a way to make them look out like lions upon their foes at a distance : but that wise law-maker should have consider'd that these hair-ropes would serve the enemy in a close fight for handles to catch hold of and pull them down by . upon which consideration the abantes whose custom it was to fight pell-mell , as plutarch observes out of callimachus , were wont to shave their foretops and chins , ( plutarch thes. ) alexander's imitation of which custom contributed not a little toward his conquest of the world in the opinion of the same judicious author . while religion kept her grave primitive cut , she triumph'd in the conquest of the world , the enemy gall'd her with his darts at a distance , but durst not come to handy-gripes ; or if he had the boldness to close with her , he was sure of a foile , having nothing to fasten upon in a doctrine which is all reason , all piety , all justice , all temperance . but when by the false glosses of men of corrupt minds or debauch'd practices it degenerated into a doctrine abetting such immoralities as even natural conscience abhors . it is no wonder if it fell into such disgrace with men , who had reason enough to see the impiety of the additions , and not grace enough to discern and abstract from thence the piety of the original ; as i cannot altogether blame the zeal of those well-meaning men , who to render it more august in the eyes of the vulgar ( who are taken with out-sides ) periwigg'd it with a border of reverend ceremonies . though i should more have commended their discretion had they cut off those elf-locks which heretieal pravity had fastened to it ( as the first four general councils did ; thereby depriving the enemy of that hold he had upon her . ) for though this adventitious cover did hide those asses ears , and religion lookt out of this borrowed hair with some kind of majesty , while none durst approach nearer than the principle of implicit faith [ all is holy that holy church teacheth and practiseth , ] conducted them : yet when men grew bold to make nearer address to this seeming lion ( and certainly with religions leave hitherto they were no more bold than welcome ) it is not to be thought strange if persons atheistically inclin'd , and who sought occasion against religion , pul'd her by the false beard and triumph'd over her as a feigned thing : but rather to be admired , that god should give so many thousand protestants , as appeared in that happy reformation which all pious men groaned after , so much wisdom as to discern the body from the dress , to distinguish betwixt religion and the innovations annexed to it : and so much moderation , as that by their hands not one hair of its native growth , nor hair-breadth of its natural length fell from the head when they pluckt off the false locks and beard , wherein the demy-politicians had disguised her ; ( those pious reformers were led by another spirit than that , which hath since hurled some blind zealous furioso's into an humour , to shave religion so close , in point of external decency , as she looks frightfully , and not as she did while she cast her doves-eyes from under her native locks ; ) but religion thus restored to her primitive majestick purity , look'd too gravely upon persons of prophane spirits and loose lives ; who when they could not by their antinomian glosses pervert her , to patronize their villanies , perjuries , blasphemies , treasons , rebellions , and whatsoever debaucheries of humane nature , the most skilful artist of iniquity could arrive at , ( but that she still ecchoed back the guilt of their crying sins , into the ears of their consciences , from such immoveable rocks of irrefragable placits , and such plain texts , as stand firm to their genuine sence , against all possibility of mis-interpretation ) enter'd into a wicked consultation with their own hearts , how they might put to silence so great a troubler of their peace , so incessant a disturber of that repose , they are resolv'd to take in the bosome of their dalilahs : and finding no occasion against her , they are resolv'd to make some , by fastning certain prejudices upon her , as so many foretops to take hold of , and thereby to tumble her down from that throne she had erected in their consciences , and from that pinacle of highest respect she had gain'd in the world. by these methods , this ( generation of men shall i call them , or ) cage of unclean birds are grown to that height of impious audacity , as ( with plato in socrates his dream ) they sit perching upon the venerable head of that sacred philosophy wherein they were initiated ; pecking at those bald places they imagine they have espied , and crowing over it sometimes as a meer trick of policy ; sometimes as silly and ridiculous , sometimes as despicable and not divine . in a deep resentment of these unthankful returns to god that made them , and to that faith that would have sav'd them , i have undertaken the patronage of religion against their surmises , in the following treatise ; wherein i endeavour to dis-intangle her from those prejudices that are taken up against her , and by occasion whereof , the sceptick misrepresents her to himself , and other credulous inobservant persons : to scare these foetid harpies , from laying their impure talons , upon that propitiatory sacrifice , wherewith god hath ratified the covenant of grace betwixt himself and abrahams children , by the voyce of birds of the same feather , by the testimony of heathens and dictates of reason , which are either born with us or enter into us , by the senses : to allay their priding themselves in a conceipt , that they are the only birds of apollo ( because forsooth they are witty in contriving their own perdition ; ) while i discover them to be minerva's birds , a flock of owles ; who can neither open their eyes upon that natural light , which gilded the world with its rayes in our saviours age , nor that supernatural , which shines in the admirable matter and contexture of sacred scripture : and demonstrate the misprisions wherewith they load christianity , ( in revenge that they cannot force it to gratifie their lusts ) to be ( like the allegations of the elders against susanna ) mere groundless prejudices , and false beards fastned unto it ; that snatching hold thereon they may pull it down and rowle it in the mire of calumny . and this ( if god permit ) by the confessions of their fellows , by the testimonies of as great enemies to holy religion as themselves , and the witness of vulgar sentiments , attesting to the truth of these four propositions , which are the basis of the whole discourse , and the arguments of so many books , viz. book i. the argument . it was morally impossible that the apostles could impose spurious stories or miracles upon that age wherein they flourish'd , it being fortified against all such impostures , by all imaginable helps : or that they would ( if they might ) they being persons of the greatest integrity , that ever liv'd . the contents . chap. i. the age wherein the apostles flourish'd , was sufficiently secured against the impostures of empiricks , by its knowledge in physicks . ignorance in naturals the mother of superstitious credulity . the darkness at our saviours crucifixion compared with that at romulus his death . heathen records of the darkness at chrst's passion . chap. ii. poetry improv'd to the utmost , about our saviours birth . chap. iii. our saviours age too much skill'd in the black-art , to be cheated with magick tricks . chap. iv. the world never better seen or practised , in sound politicks , than in our saviours time . § . the world secured against innovations by the soundness of its then politicks . while the shepherds sleep the flock made a prey . the emperour augustus ( a solid states-man himself ) had a most sage council . tiberius , a versatil head-piece seconded with wise sages . § . the genius of the then roman policy disgusted the introduction of a strange god. tiberius upon pilates information moving the senate to canonize our jesus , is repuls'd . the romans admit of no forreign gods till they have renounced their old temples and altars . constantine upbraided by licinius with his embracing a strange god. our jesus the first forreign god which the roman state embrac'd . § . of simon magus his deification at rome . § . christ got the start of magus in the point of obtaining divine honour at the romans hands . augustus erected an altar , to the first begotten . suidas his story of augustus his altar defended . augustus his unhappiness in his issue might probably put him upon referring the choice of a successour to the oracles determination . his slighting apollo argues the answer he receiv'd , not to have made for apollo ' s credit . § . some passages touching this argument in tertullian cleared from the anabaptistical gloss . where the emperours and senates shooe pinch'd them . how much this state-maxime prejudic'd the apostles . chap. v. a prospect of the holy age , the age wherein the gospel was first publish'd , in respect of its skill in theology . § . natural theology then in its highest acme by the improvement of the pythagorick , platonick and socratical philosophy . within that century lived varro : his encomium . scaevola and caesar great divines . cicero and cratippus well seen in natural theology . seneca the miracle of humane divines . thraseas under nero a martyr for moral divinity . § . prophetical theology exploded by pagan philosophers . divination by dreams and oracles censur'd by cicero . apollo ' s oracles ambiguous ; at last silenc'd . phoebus philippizing . chaldean prognosticators vain . praenestine lots and auguries decided . divination by prodigies taunted . this a barr to credulity towards the gospel . § . historical divinity decried in the schools ( when the history of the blessed jesus was first published ) as reporting things unworthy of god. the apostles could never have hoped to induce the disputers of this world to a belief of as unlikely stories , had they had no more than an arm of flesh to trust to . the conclusion of the whole matter . god's tabernacle set in the sun shining out in its greatest lustre of humane sciences . § . the civick religion both with the vulgar and politicians in high respect in our saviours age , proved , from the philosophers salvo's , by consequence , and directly from several examples . the world was enjoying her self , pigmalion - like , in the warm embraces of her-own-made sacred animals . chap. vi. the advantage the world had to try apostolical doctrine by the touch-stone of the septuagint . § . the septuagint was the worlds guard against all possible delusion . the light of the original tradition shone out of the east ; judaea the navel of the earth had plenty : thither pythagoras , socrates , plato , &c. finding a famine at home , travell'd for the corn of heaven , &c. § . josephus , and the church history of the translation of the seventy , defended against scaliger ' s exceptions . hermippus and aristaeus reconciled by anatolius . the authority of socrates comes short here of josephus . § . the sanhedrim held correspondency with the dispersion ; no harder a task for the jews , whose mother-tongue was hebrew ; and who for commerce sake were forc'd to learn the greek , the common language of the empire , to turn the hebrew into greek , than for the belgick churches amongst us to turn a dutch bible into english. § . whence ptolemy learn'd that curse he pronounc'd upon them that should add or take from the seventy's translation . whence the fiction of three days darkness , and the application of solomon ' s text , there is a time to rend . § . the legend of the golden letter'd jehova . ptolemy might be a bad man , and yet curious in point of learning . he was a kind of jewish proselyte , and as good a one as herod poppaea , &c. god can make bad men instruments of good . the fathers and primitive churches esteem of the septuagint . § . the candour of the blessed jesus in sending the picture of the messiah , drawn by the prophets before he came in person , that there might be no mistake of the person : in appealing to a religion pre-existing to and co-existing with that of his erecting . chap. vii . the world over run with barbarous ignorance when the impieties of turk , pope and pagans imposed themselves upon its credulity . § . platina his censure of the sixth century : pope sabinian , an enemy to learning ; monstrous presages . phocas ( in baronius his stile , the red dragon ) gave the title of universal bishop to boniface the third . § . as darkness increased , the pope incroached , till at last he set his foot upon the necks of princes . the eyes of those centuries , the lights of the church , ( as they will be called ) were darkness . formosus , stephen , romanus , theodore the second , john the tenth , and nine popes succeeding him in less than nine years , benedict the fourth , leo the fifth , all heads of the roman church , like that head in the carvers shop , brainless . these in the ninth century . § . the popes of the tenth century , baronius stiles abomination in the holy place . genebrard reckons from the hermophrodite , pope john or joan , above fifty in two hundred years , who were little better than incarnate devils ; amongst whose predecessors was john the thirteenth a stallion , benet the ninth in time succeeds , a monster made up of a boar below , and an ass above . § . the popes of the eleventh century light their candle at the devil's match . silvester compounded with the devil for the papacy : onuphrius his evasion obviated . benet rides the devil in purgatory : he was a wondrous great scholar that had learn'd his grammar . § . paganism crept in , in the dark , before commerce . heathens care to conceal their god-births . minerva turns the tatling crow out , and takes the bird of night , the owl , into her service ; the eleusine mysteries . mercury ' s hand upon his mouth . alexander must not reveil aegyptian mysteries , nor petronius his ruffians , the secrets of priapus . as traffick increased , the world gives over teeming with new gods. alexander , plato , caesar , aristaeus , were born out of time to be made gods. as the theology of those obscure times came to be enquired into , by several nations comparing notes , it grew out of credit . euemerus his sacred history , annons birds . chap. viii . the apostolical age was fortified against surprisal by the external advantages of posts and peace . § . they find as speedy a way for conveyance of news , as we : vibullius , caesar , sempronius , tiberius , their incredible posting . intelligence flew in persia as fast as cranes . the roman eagle as swift of wing , as the english unicorn is of foot . § . that age enjoyed so long a peace , as intelligence might pass without interruption : janus's temple shut by augustus , a rare thing in the roman annals . § . tiberius had a peaceable reign , so had caligula ; all the warlike marches that be made was in pursuit of the cowardly ocean , running from him at the tide ; and in lopping down the bows of a coppice . palsey-headed claudius felt no shakings in his empire , no trumpet of war then sounded , but that of the silver triton in the ficine lake . in nero ' s third year , they had much ado to draw the sword , it had layen so long rusting in the scabbard . § . this peaceable season was the seed-time of christ's labourers , wherein they dispenc'd the gospel through the empire . chap. ix . the judean stirs , were the empires advantage against surprisal . § . objections from the commotions in judea answered and retorted : those inconsiderable and not so great , as that delicate and repining people would represent them ▪ § . the stirs that were in judea put the ministers of state upon a more diligent enquiry into what there fell out ; whereby they got a more full information , of the state of that great controversie , between the jews and christians . § . the judean commotions drew the imperial eagle to six her eye more narrowly upon emergencies there , as things of highest state-concern ; in respect of that then famous eastern prophecy , of one to arise at that time in judea , who should be king of the universe . § . at that time when the erection of an universal monarchy was ( according to that prophecy ) expected , appeared persons of a more lordly spirit amongst the romans , than any former age had brought forth . caesar and pompey ' s ambition sprung from this prophecy . the then greatest spirits courted the jews favour , and used means , that they might be that oriundus in judaea . § . the arts which the roman candidates for the universal monarchy used , to bring the world into an opinion , that they were designed by heaven to something extraordinary . julius his dream ; his cloven-footed horse ; his mules ; his triton ; his pressing to have the title of king , because the sybils had prophesied one at that time would be king of all the world , the fathers quotations of sybils vindicated . § . augustus had his education amongst the velitri , who had a tradition of the tendency with the eastern prophecy , that one of that city should obtain the kingdom of the whole world. the roman prodigy before his birth . his mother atia conceives him by apollo . her snake-mole . nero ' s bracelet . atias dream of her entrals . nigidius his prognostication . the prediction of the thracian priests . his fathers vision . cicero ' s dream . § . tiberius his omens . scribonius ' s prediction . livias crested chick . the altars of the conquering legions . his dye cast into apon ' s well . galba ' s mock-prophecy . § . titus and vespasian ' s motto , amor & deliciae , in english , the desire of the nations . the prodigy of mars his oak . the gypsies prediction . dirt cast by caligula into his shirt . the dog bringing a man's hand . the oracle of the god of carmel . his curing the blind and lame , &c. chap. x. the more open practices of soaring spirits in grasping at the judean crown ; their hopes to obtain it , and ( as to some of them ) their conceit of possessing it . § . cleopatra ' s boon begg'd of m. antony denyed . herod ' s eye blood-shot with looking at the eastern prophecy . § . vespasian jealous of titus . the eastern monarchy the prize contended for by both parties in the jewish wars . mild vespasian cruel to david ' s line . § . domitian jealous of davids progeny . ( genealogies . metius pomposianus his genesis and globe ; ) his discourse with christ's kindred about christ's kingdom . clancular jews brought to light . trajan puts to death , simeon bishop of jerusalem , for being of the royal line . § . glosses upon the eastern prophecy under adrian involve the empire in blood , jewry in desolation , fronto taxeth benumm'd nerva for conniving at the jew . chap. xi . st. paul's apology before nero , was in answer to some interrogatories put to him , through the suggestion of his adversaries , touching the matter of the eastern prophecy . ex. gr. is not this jesus whom thou preachest to be risen again from the dead , that jesus of nazareth , whom ye call king of the jews ? § . tertullus his charge against st. paul , a ring-leader of nazarites . lysias his interrogatory , art not thou that ( alexandrian ) egyptian ? nero put in hopes of that kingdom which st. paul preach'd christ to have obtained . poppaea nero's minion . disciples slink away . § . why st. paul stiles nero , a lion of the kingdom of god. the lions courage quails at st. paul's apology . nero , after that , trusts more to his art , than gypsies prophecies . § . . st. pauls appearance within nero ' s quinquennium . pallas , foelix his brother and advocate , out of favour in nero ' s third . festus hastens st. paul ' s mission to rome ; the jews , his trial. § . . nero , not yet a lion in cruelty , but in opinion , judah ' s lion. st. paul ' s doctrine tryed to the bottom , before nero desponds . an apology for this pilgrimage through the holy age : its use. chap. xii . as no age was less like to be cheated , than that wherein the apostles flourish'd ; so no generation of men was less like to put a cheat upon the world , than the apostolick and primitive church . § . the apostles and primitive churches veracity evinc'd , by their chusing death rather than an officious lye to save their lives : pliny ' s testimony of them . § . , . they hide not their imperfections ; nor the truth to please parties , or to avoid the worlds taking offence . the offence which heathens took at some gospel-passages . § . all false religions make lyes their refuge . pagan forgeries . § . papal innovation founded on lying legends . sir thomas moor upon st. austin . gregory turonensis and simeon metaphrastes devout lyars . the story of the baptist ' s head. book ii. the argument . as they could not , nor would not , delude others , so they were not themselves deluded persons , or men of crazy intellects ; but propounded to the world a religion so every way fitted to the dictates of common reason , of the most refin'd philosophy , and of pre-existent religion , as it was impossible for them to have fram'd , had they not been of perfect memory and sound minds . the contents . chap. i. the gospel's correspondency with vulgar sentiments . § . the testimony of the humane soul untaught to the truth of the christian creed in the articles touching the unity of the godhead ; his goodness , justice , mercy . the existence of wicked spirits . § . the resurrection and future judgment . death formidable for its consequence to evil men : no fence against this fear , proved by examples . § . in hope of future good , the soul secretly applauds her self after virtuous acts. this makes the flesh suffer patiently . chap. ii. reason nonplus'd , help'd by religion , acquiesceth in her resolutions . § . man's supremacy over the creatures , the reason of it not cognoscible by natural light : § . yet generally challenged even over spirits , whom men command to do what themselves disgust . § . the way of creation a mystery ; reason puzzel'd to find it out can but conjecture . § . divine revelations touching both , acquiesc'd in as soon as communicated . scripture-philosophy excels the mechanick . plato's commendation . § . nothing but the god of order's grant can secure states from anarchical parity and club-law . § . heathens assented to the reasons of both assigned by scripture . chap. iii. natural conscience ecchoes to christian morals . § . a dispraise to dispraise virtue , or praise vice. the comicks liberty restrained . § . how the worst of men became to be reputed gods. § . men were deified for their virtues : vice ungodded gods. § . stage-gods hissed at . the infamy of players . the original of mythology . chap. iv. christian religion concords with the highest philosophical notions . § . divine knowledge co●●unicated from the church to travelling philosophers . our religion elder than heathenism by heathens confession . § . christian articles implied in pagan philosophy's positions . man's happiness through communion with god , and conformity unto god. § . this conformity and communion effected by god-man . god manifest in the flesh , born of a virgin. § . plato falter'd under the burden of vulgar error . a man from god. whence multiplicity of god-saviours . pagan independency . their mutual indulging one another . § . not many , but one mediator , the result of the heathen's second thoughts : plato's sentences entenced by platonicks . nothing can purge but a principle . st. john's gospel in platonick books . the christian premisses yielded , their conclusions denied by gentiles . plato's sentence ( under the rose . ) chap. v. none of their local saviours were able to save . § . their white witches impeded , in doing good by the black . lucan's hag more mighty than any of their almighties . § . none of their saviours soul-purgers . § . porphiry's vote for one universal saviour : not known in the heathen world. altars to the unknown gods ; whether god or goddess . § . the unknown god. § . great pan , the all-heal , his death . § . of their many lords none comparable to the lord christ ; to us but one lord. chap. vi. god the light , man's reliever . § . plebean light mistaken for the true . all-healing light. joves and vaejoves . mythology an help at a dead lift . § . wisdom begotten of god ; man's helper ; the fathers darling . § . made man. sibyls maintain'd , as quoted by fathers : come short of scripture-oracles . § . virgil , out of sibyl , prophesied of christ. the sibyllines brought to the test. tully's weak exceptions against the sibyllines . § . sibyl's songs of god redeemer ; the eternal word ; the creator . apollo commends christ. local saviours exploded . chap. vii . man healed by the stripes and oracles of god-man . § . jew hides face from christ. greatest heroes , greatest sufferers ; the expiatory painfulness of their passions . § . humane sacrifices universal . § . not in imitation of abraham . porphyry's miscollection from sancuniathon . humane sacrifices in use in canaan before abraham came there : and in remotest parts before his facts were known . in chaldea before abraham's departure thence . § . it was the corruption of the old tradition of the womans seed's heel bruised . their sacred anchor in extremities . § . the story of the kings of moab and edom vulgarly mistaken : different from amos his text. king of moab offer'd his own son , the fruit of the body for the sin of the soul. § . what they groped after exhibited in christs blood. § . mans saviour is to save man by delivering divine oracles . heroes cultivated the world by arts and sciences . § . gospel-net takes in small and great . the apostles became all things to all men ; how ? chap. viii . the gospel calculated to the meridian of the old testament . § in its types . § . its ceremonials fall at christs feet with their own weight . the nest of ceremonies pull'd down . that law not practicable . § . moses his morals improved by christ by better motives : moses faithful ; christ no austere master . laws for children ; for men ; for the humane court ; for conscience . christ clears moses from false glosses . § . it was fit that christ should demand a greater rent , having improved the farm. st. mat. . . explain'd . christian virtue a mirrour of god's , admired by angels ; st. mat. . . urged . the sanction of the royal law , § . st. paul's notion , of justification by faith only , explain'd ; it implies more and better work , than justification by the works of the law , judaism hath lost its salvifick power . much given , much required . the equity and easiness of christ's yoak . discord in the academy ; none in christs school . chap. ix . gospel-history agrees with old testament-prophecy . § . christ's appeal to the prophets . § . the primary old testament-prophecies not accomplishable in any but the blessed jesus . jacob's shilo ; gentiles gathering . scepter departed , at the demolishing of their king's palace . § . by consent of both parties . not till the gentiles gather'd . children to abraham of stones . gentiles flock to christ's standard . § . signs of scepter 's departure . price of souls paid to capitol . not formerly paid to caesar. mat. . . explained . § . jews paid neither tythes nor his pole-money to any but their own priests before vespasian , who made judah a vassal to a strange god ; such as their fathers knew not . chap. x. more signs of the scepter 's departure . § . covenant-obligation void . they return to aegypt , &c. § . temple-vessels prophanation revenged of old , not now regarded . § . titus and vespasian rewarded for their service against the temple . § . judah's god deaf to all their cries . § . they curse themselves in calling upon the god of revenges . § . jewish and gentile historians relate the watch-word , [ let us depart . ] § . jacob thus expounded not by statists , but the apostles . chap. xi . the prophecies of daniel's septimanes , and haggai's second house , not applicable to any but the blessed jesus . § . porphyry and rabbies deny daniel's authority : the jews split their messias . § . the unreasonableness of both these evasions . § . daniel's prophecy not capable of any sence , but what hath received its accomplishment in our jesus . § . daniel's second epocha : § . christ the desire of all nations fill'd the second temple with glory . § . that temple not now in being . § . the conclusion of this book . book iii. the argument . , we have as good grounds of assurance , that the matters of fact and doctrine contain'd in the scriptures of the prophets and apostles , were done and delivered accordingly , as they are therein related ; as we have or can have , of the truth of any other the most certain relation in the world. the contents . chap. i. the universal tradition of the church a good evidence of the gospels legitimacy . § . the inconquerable force of universal tradition . § . no danger of being over-credulous in our case . § . reasons interest in matters of religion . § . we have better assurance that the evangelical writings and history are those mens off-spring , whose names they bear , then any man can have that he is his reputed fathers son. § . the sceptick cannot prove himself his mothers son by so good arguments , as the gospel hath for its legitimacy . § . bastard-slips grafted into noble families . the sceptick in religion , is a leveller in politicks . chap. ii. the suffrage of adversaries to the testimony of the church . § . pagan indictments shew what was found christianity in pagan courts , § . christian precepts and examples civilized the courts of heathen emperours . § . pliny's information concerning christians to trajan . § . what it was in christians that maximnus hated them for . chap. iii. the substance of christian religion , as it stands now in the gospel , is to be found in the books of its adversaries . § . the effigies of the gospel is hung out where it is proscribed . § . hierocles , attempting to outvie jesus with apollonius , hath presented to the world the sum of evangelical history . § . more apes of christ than apollonius . § . christs doctrine may be traced out , by the footsteps of the hunters who pursued it . chap. iv. every article of the apostles creed to be found , as asserted by the church , in those writings which opposed christian religion . § . maker of heaven and earth . § . his only son. § . conceived by the holy ghost of the virgin mary . § . suffered under pontius pilate , &c. § . rose again the third day . § . ascended into heaven : thence , &c. § . the holy ghost . § . holy catholick church , &c. chap. v. the truth of the gospel-history attested by secular writers . § . old antagonists did not persist in the denial of any point of gospel-history , save that of christs resurrection : and the manner of their denying it , proves the truth of it . § . josephus his story of john baptist accords with gospel-history . § . his text in testimony of jesus vindicated from the exceptions of vossius , &c. § . josephus his date of christs and the baptists story falls in with gospel-chronology . § . the stories of herod , herodias , aretus , artabanus , philip , lysanias , in josephus , tacitus , suetonius , timed to sacred chronology . § . the twin-priesthood of annas and caiphas at christs baptism and passion , cleared . § . the date of philip the tetrarch his death . chap. vi. the date of christs birth , as it is asserted by the church , maintain'd by scripture . § . christ homaged by the magi early after his birth . § . christ born and baptized the same day of the year . § . god would have the church observe the day of christs birth . the priestly courses the character of it ; which from the first institution , by solomon , to the last and fatal year of the second temples standing , were never interrupted . § . the calculation of these courses leads us to the conception and birth of the baptist and our saviour . § . christs baptism and john's ministry in the same year of tiberius reign . point out the same thing . objections answered . § . the taxing of all the world ill-confounded with that of syria . chap. vii . josephus his suffrage to the evangelists in the substance of their history of christ. § . he appropriates the compellation [ christ ] to our jesus , speaks of the churches growth in a gospel-stile . § . describes christs disciples by evangelical characters ; gives the evangelists reasons why others did not embrace the gospel . § . he peremptorily asserts christs miracles , how he came to a certain information thereof . appion and justus would have found it out , if he had proceeded here upon presumptions and uncertainties . § . he describes christs miracles after the evangelical model . § . and affirms them to have been such as the prophets had foretold . the touch-stone of canonical history . § . he asserts christs resurrection with all its circumstances . chap. viii . josephus confirms st. lukes history of herod agrippa . § . he paints him in evangelical colours , as the jews favourite , as a prodigal , as much in the tyrians debt , and therefore displeased with them , &c. § . he dates his death according to st. luke , st. james martyred in the third , a famine at rome in the second and third . in judaea in the fourth of claudius . § . he describes his death after st. lukes style . two acclamations : immediately after the second he was struck by a messenger of death , an owle . § . angels assume what form the divine mandat prescribes : evil angels god's messengers . § . herod the great died of the like stroke . josephus gives the natural symptoms of agrippa's disease . § . a digression touching st. paul's thorn in the flesh. chap. ix . other secular witnesses to the truth of sacred history . § . phlegon of the darkness and earthquake at christs passion . § . thallus his mistaking that darkness for an eclipse . § . the records of pagan rome , touching that and other occurrences . § . the chronicles of edessa though apochryphal , yet true . julian's prohibition of the use of secular books in christian schools : his testimony . § . moses his history of joseph attested by pagans . § . his history of himself . § . of noah , balaam , &c. avouched by secular writers . chap. x. the adversaries forced upon very great disadvantages to their own cause , by reason that they could not for very shame resist the evidences brought in defence of sacred history . § . christ accused of working by the prince of devils : that accusation withdrawn in open court : and this plea put in against him , that he made himself a king , and therefore was an enemy to caesar . § . pety exceptions rebound upon the heads of their framers . § . the modern sceptick's half-reasons too young to grapple with old prescription . § . christs works , gods seal to his mission . § . the present age as able to judge of the nature of those works , as that was wherein they were done . § . atheistical exceptions against particular points of religion , an hydra's head , yet they all stand upon one neck and may be cut off at one blow by proving the divine original of religion . book iv. the argument . . the divine original of sacred writ is as demonstrable as the being of a god , from the infinity of wisdom , express'd in its prophecies , and of power in its miracles . the contents . chap. i. the being of a deity demonstrated . § . the existence of a deity demonstrable from the frame of the world ; the composition of humane bodies . § . the garden of the earth did not fall by chance into so curious and well order'd knots . the ingenuity of birds sings the wisdom of their maker , &c. § . the heavens declare the glory of god. chap. ii. the author of christian religion hath stamp'd thereon no less manifest prints of infinite science , than the maker of the world hath left upon that his workmanship . § . heathen prophecies the result of ratiocination . § . from general hints which , for mens torments , god might permit the devil to communicate . § . the ambiguity of oracles , on purpose to hide the ignorance of them that gave them . § . it was by chance they spake truth . § . scripture-oracles distinct ; of pure contingencies ; their sence plain ; punctually fulfill'd . chap. iii. instances of prophecies fulfill'd , whose effects are permanent , and obvious to the atheists eyes , if he will but open them . § . predictions that israel would reject their own messia , made by jews confession , many hundreds of years before christ. § . the prophets foretell gods rejection of the jews , for their rejection of his son. § . texts proving a final rejection . christs blood calls down this vengeance . § . these menacies executed to the full : temple , city , and all vanish'd , spirit of prophecy past from the synagogue to the church . chap. iv. gematrian plaisters too narrow for the sore . § . the ark. § . holy fire . § . urim and thummim . § . spirit of prophecy in the second temple . § . exorcisme , and bethesda's all-healing vertue , the second temples dowry . chap. v. the jews rejected messias , to be called the god of the whole earth : and all other gods eternally to be rejected . § . the god of israel every where worship'd where christian religion obtains place . § . the god of israel hath his priests amongst the gentiles . § . no acceptable oblation but what christians offer , tender'd to israels god. § . the gospel hath utterly abolish'd idols , made virmin-gods creep into holes . § . daphnaean apollo , choakd with the bones of babilas . heathen testimony for the silencing of oracles ; the vanity of their reasons . § . gross idolatry in the roman pale by her own doctors confessions and definitions ( the legend of the golden calf ) yet not in the proper and prophetick sence . chap. vi. touching the millenium , revel . . § , pagan idol's fall , and satans binding synchronize . christianity grew upon the empire by degrees . § . charity 's cloak cast over the first christian emperours . § . theodosius made the first penal laws against paganism : § . honorius made paganism capital ; then was satan bound . chap. vii . the millenium yet to come , is a dream of waking men. § . the millenaries shifting of aera's , apes of mahometans and papists . alsted's boreal empire , § . mr. meed's principles overthrow the faith , and placits of the ancients . christ will not come to convert but destroy the jews . satans binding synchronizeth with the downfall not of mahometanism but gentilism § . america , though anciently inhabited , yet unknown to the ancient church ; and therefore implicitly only comprehended in her faith , hope , and charity . § . the millenaries impious and uncharitable conceptions touching the gogick-war . their triumphant church-militant . § . christ will find more faith in america than in this upper hemisphere . § . satan's chain shortned in the lower , not lengthened in this upper hemisphere . chap. viii . that satans loosing will not be till the dawning of the day of judgment ; problematically discuss'd . § . elect gathered into the air over the valley of jehoshaphat . chancells not all eastward ; but all toward that valley . § . the elect secur'd , satan reenters , and drives his old demesne . the wicked destroyed as rebels actually in arms . believers tried as citizens by the books of conscience , and book of royal law. § . gog. ( revel . . ) a greater multitude than will meet before the day of judgment . when prophecies are to be expounded literally , when figuratively . § . the ottoman army is not this gogick . § . the fire of the last conflagration carrieth infidels into the abyss . the goats are cast into it after they are convict by the covenant of grace . white throne . new heaven and earth . flames of fire divided . § . they that are in christ rise first : but infidels are first judged . the objection from their being in termino . § . the jews septimum millenarium is the eternal sabbath . the days of a tree , ( isa. . . ) the text paraphrased . chap. ix . the force of the general argument from prophecy urged . § . prophetick events demonstrate the reveilers infinite science . § . and omnipotencie . § . the divine original of the gospel . § . christ circumstantiated old prophecies of jerusalem's fall. § . when her fall was most unlikely . § . precognition demonstrates pre-existence . chap. x. the demonstration of power . § . christians gleanings exceed pagans vintage . § . christian stories of undoubted , pagan of dubious , credit . § . pagan miracles mis-father'd . § . rome's prosperity whence . § . wonders among gentiles for the fulfilling of prophecies . § . for the punishment of nations ripe for excision . § . empires raised miraculously for the common good . chap. xi . the deficiency of the false , characters of true , miracles . § . heathen wonders unprofitable . § . of an impious tendency . § . not above the power of nature . § . moses and the magicians rodds into serpents . § . the suns standing still and going back . the persian triplasia . § . darkness at our saviours passion . § . christs resurrection , the broad-seal set to the gospel . chap. xii . the supernatural power of salvifick grace . § . the church triumphs over the schools . § . christianity lays the ax to the root . § . the rule imperfect before christ. § . the discipline of the schools was without life and power . § , real exornations before verbal encomiums . christian religion 's appeal to the barr of common reason , &c. the first book . it was morally impossible , that the apostolical church should delude the world with feigned miracles or stories . chap. i. the contents . the age wherein the apostles flourish'd was sufficiently secured against the impostures of empiricks by its knowledge in physicks . ignorance in naturals the mother of superstitious credulity . the darkness at our saviours crucifixion compared with that at romulus his death . heathen records of the darkness of christ's passion . sect. . how easily , how certainly , would the fraud have been detected , had our saviour and his apostles wrought their wonderful cures and stupendous works by the application of natural causes ? that age wherein they were done , being an age of the most improved wits in natural science , that the benign genius of any age had , till then , or hath to this day , produced . pliny , that great secretary of nature , so industrious a searcher into her mysteries , as , in pursuit of the knowledge of the causes of vesuviums conflagration , he made so near an approach to that burning mountain ( while the dreadful fragor of that fierce eruption put the most undaunted spirits into that fright , as they fled as fast , and far , from it , as their heels would carry them ) as he was stifled with its sulphureous steam : choosing rather to die in the attempt of seeking out , than to live in the ignorance of , natures secrets ; and to throw himself into its flaming mouth ( by which it vented what was in its heart ) rather than not to know , from what abundance of the heart , it s now opened and gaping mouth spake . this unparallel'd example for our modern virtuosi ( who think they infinitely oblige humane kind ( and let them never r●ap the fruit of their ingenuous labours , who grudge them that honour ! ) by the experiments they make , at the expence of so much sweat , and with the hazzard of stopping their own breath with the exhalations of their furnaces . ) this so diligent an attender upon natures cabinet-council , was our saviour's contemporary , by that compute of his age which his nephew plinius secundus gave to cornelius tacitus ( lib. . epist. . ) requesting from him an account of his unkles death , that he might , in his history , transmit to posterity the memory of so brave an exploit . a little before him in years ( and not behind him in sagacity after natures footsteps ) flourish'd mithridates king of pontus , ( whose name to this day is famous in dispensatories : [ regum orientis post alexandrum magnum maximus , ] the greatest of all the eastern kings , after alexander the great : so potent , as he held the romans in play years , and in his ruine involved almost the whole east and north ( l. florus , appianus , &c. ) having provinces under his dominion ; and understanding as many languages as well as the natives ; so that he answered all embassadors in their mother tongue . ( agellius noct . att. l. . c. . ) ingentis industriae consiliique 〈◊〉 , &c. ( eutropius l. . ) a person of such vast industry and contrivance , as he enquired of his subjects scattered through his large dominions ( and sent the most skilful of them to search ) what was the virtue of every root , the property of every plant , that grew in such variety of fertil climes : by which means he grew to that skill in the botanick art , as he composed commentaries upon that subject ( i had almost said from the cedar to the hyssop ) which pompey , in rummaging amongst his treasures , found and received with very great delight . ( plutarch ▪ pomp. ) this princely philosopher , who [ tam marte quàm mercurio ] both at pen and pike , excell'd all kings , not only of his own , but former ages , ( just. hist. l. . ) flourish'd not above years before the virgins conception . ( alsted . cron . medicorum . ) about the same time , the natural history of animals was so well improved , as aelian ( who lived under adrian ) in the preface to his history of animals , makes an apology for his writing upon that subject , after so many famous authors ; and bids his readers expect nothing new from his books , but stile and method , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] a while after mithridates ( still nearer christs time ) began the secta methodica ; of which themison laodicaeus was the institutor : his immediate successors were dioscorides , an acquaintance of mark antony , ( and m. antony himself is reported by scribonius ( in his epistle to the lantgrave of hess ) to have emulated the ancient egyptian kings in the knowledge of physical operations ) antonius musa physician to augustus , antipater , thessalus , ●rallianus , scribonius , agathinus magnus : all under tiberius ; who , by help of that library which lucullus ( in emulation of mithridates ) had erected at rome ( plutarch . lucull . ) ( whence tully confessed he borrowed his most refined philosophical notions ) rendred that age the most learned of all ages , ( sleidan clav. l. . ) and lick'd the off-spring of the empiricks ( then come to its full growth ) into form , platting their scattered flowers into garlands , setting their woods into orderly rows : nature seeming ambitious , not only to strow the way before that root and off-spring of david ( that rose of sharon ) with roses ; but to adorn the temples of the god of nature , at his incarnation , with wreaths of flowers , framed by men of such skill in that art , as none of their progenitors equall'd ( apollo and his son a sculapius not excepted ; for the father was a mere jugler , and the son drove a pedling trade at , epidaur , with water-germander and swallow-wort : ( tertul. apol. ad gent. cap. . ) the latter of those herbs bears his name indeed , as if he had first found out its vertues : but tarquilius ( quoted by mornay de ver . christianae rel. cap. . pag. . ) will not allow him the honour of that ; but saith , chiron taught him the properties of that and the other simples . ) neither have any of their successors exceeded them , or better merited the surname of great , than one of them ( agathinus ) did : who had the honour of that title conferred upon him , in an age wherein nothing was reputed so , but what really was great . albertus , indeed , bore away the compellation of magnus ; but that was when the world was such a pigmy in liberal science , as whosoever therein attain'd to the ordinary stature of man , was accounted a giant . sect. . before the world had learnt to spell the characters of nature , it was a matter of no great difficulty , to impose upon her credulity , whatever any craftsmaster pretended to read to her out of that book . be it ( for instance ) that berenices her devoted hair was conveighed out of venus temple ( where it was offered for her husband , and brother ptolomies victory ) into the zodiack , and there placed ad caudam leonis : conon the mathematician can perswade the credulous people , that he can point them to the brightness of her golden locks sparkling out in seven stars , which to this day retain the name of berenices hair , ( hyginus , poetic . astronom . tit . leo. pag. . ) or that while the moon was under an eclipse , she was assaulted with charms , threatning to hale her head-long from her orb ; except her ears were stopt with the louder noise of trumpets and cymbals ; cantus & è curru lunam deducere tentant , et facerent si non aera repulsa sonant . propertius . this was enough to sound the females especially ( as partaking most of the ductile spirit of our mother eve ) of that hemisphere wherein the eclipse was visible , to their kettle-drums , or the more shrill trumpet of their clamorous tongues . una laboranti potuit succurrere lune . an effect of ignorant zeal no less ridiculous , than that which ( in aug. de civit . . . ) vives reports , of his own knowledge , concerning that grave senate , which ( at that time that barbarous ignorance had almost put out the eye , not only of religion , but of common sence , and that maxime [ ignorance is the mother of devotion ] had reduc'd germany to a zeal without knowledge ) to do the world right , solemnly sentenc'd that ass to be ript up whom his wise master had accused to have drunk up the moon ; he having seen her shadow at the lips of the wiser beast of the two , while he was a drinking ; and she immediately sculking behind a cloud , and there continuing till the executioner freed her from the belly of the ass. and yet such doctrine past for currant , before the knowledge of that upper was descended , from the father of lights , upon the lower world , not only among the vulgar , but such as past then for great men and sublime wits , elevated above the ordinary pitch : such were those famous philosophising poets , stefichorus and pindar , as pliny affirms . pliny natural . hist. lib. . viri ingentes & supra mortalium naturam in defectibus stellarum scelera aut mortem aliquam paventes syderum — quo in metu fuisse stefichori & pindari sublimia ora palam est . yea whole armies at first dismay'd at the sight of an eclipse , as a prodigy , have by a favourable interpretation of that prodigy , by help of their inscience of the natural cause , been animated to that height of courage , as they have defeated their late formidable adversaries , plutarch . dion . thus milthas the augur cheated dions army , trembling at the omen of the moon eclipse , ( hapning at the instant of their offering sacrifices , for the success of that battle they were the next day to ingage in , ) by assuring them it portended the diminution of the syracusian dionysius ; there being nothing below the moon so gay and splendid as that peacock-feather'd king. the same plutarch in his book de superstitione tells , how nicius the athenian general ( an eclipse hapning when he was about to ingage the enemy ) counted it so ominens as he durt not think of fighting , but sate still till the enemy had surrounded him , and taken or slain of his army . sect. . i shall not force the moon beside her well-known seasons , nor my discourse beyond its due bounds , by inserting here st. austins ( de civitate . . ) observation upon the politick use , which the roman senate made of that eclipse of the sun that hapned at the translation of romulus : they perswading the multitude to ascribe it to the vertue and splendor of that new made god , outshining the sun : and his comparing it with that , that fell out at christs passion , on the fourteenth day , at the full of the moon , when those great luminaries ( in the course of nature ) were to be directly opposite to , and as far from each other , as east and west , as north and south ; and that therefore the moons body could not , at that time , be brought as a skreen before the sun , by any power less than his that measures the whole circumference of heaven with his span , and at his own pleasure dispenseth with those otherwise unchangeable ordinances , ( jeremy . . ) upon which consideration dionysius the areopagite , st. paul's convert , ( act. . . ) cryed out to his then fellow student , either god is suffering for , or sympathizing with the suffering world . but hear we the account that himself gives of this ( in his epistle to bishop polycarp ) apollophanes , ( you say ) calls me a patricide , because i urge the sentences of the grecians against the grecians . but ask him ( i pray you ) what he thinks of the suns eclipse hapning while our saviour was upon the cross : for we were both together at heliopolis , and stood unexpectedly beholding the moons interposition of her self before the sun , from the ninth hour till almost sun-set : if thou canst or darest ( apollophanes ) refel these things , or deny them , was not i with thee , both seeing , and with admiration inquiring into this wonder ? didst not thou thy self then fall a divining what the matter might be ? didst not thou then burst out into these words ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( these are mixings of heaven and earth , as plutarch speaks ( in his treatise of exile ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) oh good dionysius what change of divine things does this portend ? did not i then reply , oh apollophanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either the frame of the world is dissolving , or god is suffering ? whoso questions the genuineness of this authority may be , confirmed in the truth of the things , viz. that the pagan philosophers observ'd that eclipse , and conceived it miraculous , by what st. origen tells celsus , ( orig. cont . celsum , lib. . colum . . ) that phlegon a pagan writer had recorded and made mention of this eclipse as a wonder in the thirteenth or fourteenth book of his chronicle . and by tertullian his asserting to the faces of the roman judges , that this eclipse was entred in their own publick records as a prodigy , tertul. apol . cap. . eum mundi casum in archivis vestris habetis : to which records he would never have appealed before those adversaries of christ , in whose custody those records were , had he not been so well verst in their antiquities and publick rolls , as he was sure there they might find this miracle entered . the signs in sun and moon , which the heathens urged to obtain belief of those deities they introduc'd , were shown to an age that had not learnt the first elements ( or forgot them ) of the book of nature ; but suffering a greater eclipse of knowledge , than the sun did of light , permitted it self to be led , as a blind man in a string , whither its guides pleased . but the signs of christs coming , of our gods manifestation in the flesh , were presented to an age in which the greatest mysteries of nature , her most hidden secrets , were by the sagacity of inquisitive wits , found out and ransack'd . ( aristotle is stiled by some the praecursor of christ , in naturalibus , heylin . geog. pag. . ) and particularly the reason of eclipses so familiarly known , as that at christs passion was generally esteem'd to have faln out beside the common rule , non ex canonico syderum cursu , to use st. austins phrase ( de civitate . . ) quam solis obscurationem non ex canonico syderum cursu accidisse satis ostendit , quòd tunc erat pascha judaeorum . the bastard slips of pagan gods grew up , when men scarce knew men from trees : but the root of jesse put forth the branch , when the earth was covered as much with the knowledge of vegetables , from the hysop to the cedar , as with vegetables : when the physical sciences stood in a full body ready to receive the gospels charge . no hopes then of atchieving any things worthy its pretensions , but by breaking through the thickest ranks of the best disciplin'd natural philosophers . cap. ii. poetry improv'd to the utmost about our saviours birth . sect. . poesie , that art of feigning , that ape of gods creating power , framing most exquisite pieces out of nothing but the ideas of the mind , was screwed up to its loftiest strain , when our divine apollo , the god of wisdom , the wisdom of god , modulated his sacred pipe ; if i may without prophaning it , allude to that evangelical passage , we have piped unto you , &c. it is bullingers observation [ seculum hoc si quod aliud poetarum feracissimum ] ( in dan. par . . tabul . . ) that this was an age of all others most fertile in poets . it was not long before our saviours birth , that the most eminent greek poets flourished . such were ,   anno mundi . sophocles bacchilides eupolis , aristophanes menander , cratinus theocritus , aratus lycophron , callimachus by whose pregnant and witty invention how far poetry was improved , may be sufficiently evidenc'd from what the most judicious plutarch ( moral . tom . . compar . aristophanis & menandri ) delivers concerning one of them , viz. menander : that his style was so squared and tempered , as it kept an equal tenour in the greatest variety of expressing the several passions : that he could make his sho●e fit every foot , his visor every face , his vest every body : that he had an art of affecting all sorts of persons ; and so framed his poesie , as it was the common note-book of all the good men that greece had brought forth , proceeding every where with a most inevitable power of perswading . the latine muse , having those admirably sweet-ton'd nightingals of greece to set her lessons , got upon the wing , and soared the highest pitch almost as soon as she had broke the shell , at the dawning of our saviours day ; when flourish'd plautus , terence , pacuvius , lucretius , archias and catulus . catullus , virgil , horace , manlius , gallus , propertius , tibullus and ovid were almost our saviours contemporaries : whom succeeded persius , seneca , lucan , silvius , italicus , martial , juvenal . ( sleidan . clavis , lib. . ) as if the muses had been contending which quire should excel other : that which before his birth sang his genethliacon ( whereof virgil was the master , and performed his part so well in discanting upon the sibylline oracles ( in his fourth ecloque ) as st. austin doubts not to affirm that he therein congratulates the nativity of our jesus , and supposes st. paul to have cast one corner of his eye upon that and other the like gentile testimonies , in his farewel speech to the jews , loe we turn to the gentiles , i. e. betake our selves to those testimonies to the truth , which they have given . ( aust. tom . . fol. . contra judaeos , paganos , &c. oratio . ) [ convertimus nos ad gentes : demonstramus nos etiam & gentibus testimonium christo esse prolatum , quoniam veritas non tacuit clamando etiam per linguas inimicorum : nonne quando poeta ille facundissimus inter sua carmina dicebat [ jam nova progenies coelo dimittitur alto ] christo testimonium perhibebat ] and the learned vives ( in aug. de civitat . . . ) disproves servius his application of it to asinius pollio , as inuring on virgil the brand of a false prophet ; the civil wars of rome long out-lasting his consul-ship . ) or that which after his death sang his epicaedium : that which sounded his coming into the world ; or that that sounded the march to his conquest of the world : the satyrist , setting his trumpet to his mouth , and lifting up his voyce to make that crowd of bestial immoralities make way , that wholly bid defiance to the sober instructions of the gospel : or the comick gently distilling those principles of vertue into mens minds , as prepared the world for a more ready imbracing of the royal law. to be sure the masculine poetry of that age , ushered christs doctrine into the empire , as the baptist did into judaea ( for what the law was to the jew , that the liberal sciences were to the gentile , a school-master , to bring them to christ , as clemens alexandrinus ( stromat . . ) affirms ) and , as it were , set the game for the net of the gospel , as the same learned father observes : or , as theons musicians in aelian , ( aelian . var. hist. . . ) prepared the expectant spectators , with their incentive songs , for a more plausible reception of the express image of the eternal father , riding upon his white horse , conquering and to conquer . so serviceable was poetry to the gospel , as st. paul quotes it thrice in confirmation of the divine truth . but it would have done it as great disservice , had it been the figment of the apostles brain , and not his poem , ( to use the apostles phrase , ephes. . . ) who gives to man the power of invention , and of framing ideas . sect. . it is bad halting , we say , before a criple : 't is worse counterfeiting before a poetical age , an age so well seen in the art of feigning . homers figments past for truth , hesiods god-births for good divinity , while they singly monopolized the spirit of poetry , and had that spirit elevated to extraordinary degrees of divine heat , by the antiperistasis of the coldness of the circumjacent impoetical age , wherein they flourish'd : but not when all was full of poets . tully himself then , though a knee-worshipper of those gods , yet in heart explodes them : that poet in prose quickly smelt them out to be figments . a babe will buss a baby of clouts , bewray that innate principle of idolatry , ( that pope i' th' belly ) at the sight of the most rude-drawn picture . in the simple age of our fore-fathers , it was argument enough , with the vulgar , to conclude a story true , if they had read it in a ballad . it was no demonstration of apelles his art , that he dr●w alexanders image so near the life , as bucephalus neigh'd at sight of it ( aelian . . ) [ alexander , at ephesus , seeing an image of himself , that apelles had drawn , did not praise it to the liking of the painter ; who therefore hangs it in the sight of his horse , and he neighing at it , as he used to do at the sight of his master , apelles told alexander , he perceiv'd his horse was better skill'd in the art of painting , than himself . ] i should rather have concluded it well done , had alexander himself not disprov'd it , who was better able to judge of its artificialness than his horse , [ quid enim vacua rationis animalia arte decepta miremur ? ] ( valer. max. . . ) it would have been , to me , no absolute commendation of the painters art , to have seen the birds pecking at zeuxes grapes , ( for i frequently see the like cheat put upon silly fish , whom every boy and country swain can have to leap at a made fly : ) but had i behold zeuxes , in scorn , offering to pull aside parrhasais his painted curtain , that the spectaters might take a view of the picture ( as he supposed ) behind it , i should hardly have refrained those loud applauses of so admirable an artist , as would have scared away the birds from zeuxes grapes . the metaphor from painters to poets is not far fetcht . the pri●●itive church must have had as stupendous a degree of daring any thing , as parrhasus : if they had a mind to deceive with fables , they must devise them so cunningly , as the most critical age in the art of devising , cannot detect the forgery . had their draught of the way to heaven , through the veil , been a painted curtain , it must have been shadowed with such incomparable dexterity , as to cheat , with its show of substance and reality , an age , not of babes , brutes and birds , but of painters . cap. iii. our saviours age too much skill'd in the black-art to be cheated with magick tricks . sect. . you may surmise perhaps ( as both jew and gentile of old objected ) that belzebubs hand was in this draught : that they that made the show cast mists before the worlds eyes , and by diabolical inchantments fascinated the otherwise clearest sighted spectators . ( celsus in origen . lib. . cal . . . ) vide august . de consensu evangel . lib. . cap. . [ ita vero isti decipiunt , ut in illis libris quos christum scripsisse existimant , dicant contineri eas artes quibus eum putant illa fecisse miracula quorum fama ubique percrebuit . ] tom. . pag. . but before whom were these supposed pranks play'd ? was it not before a generation so well ( so ill seen ( quo melior eo deterior ) in those kinds of arts , as he that could have the confidence that way to deceive the world , must think himself able ( as we say ) to cheat the divel ? so famous was ephesus of old , for its skill in the black-art , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. were proverbially used in the ancient comicks . the forms of whose diabolical mysteries claim as great antiquity , as jove himself : ( for they that rock'd him in his cradle , the idaei dactyli , were the inventors of the six ephesian charming words , as clemens alexandrinus testifieth , ( stromat . . . . ) and in our saviours time were grown to that bulk , as the price of the books , writ upon that subject , found then in one city , and in the hands of those citizens that were converted , amounted to pieces of silver : which summ , whether it amount to french crowns , as calvin ; or but , as beza computes , and the independent brethren plead ( in their reasons against the presbyterians inference from the church of ephesus : ) or to more , as the presbyterians urge , ( in their answer ) ( for they are ever for the greatest summ ) is one of those many fruitless , endless questions , with which , as with knotty wedges , the now church has been cleft in pieces . at the lowest rate , it demonstrates , to what an height those curious , cursed arts were then grown to . can we think that st. paul would have singled out that place where satan was inthron'd , to have wrought miracles in , for the confirmation of the divinity of the gospel , had they not been special miracles ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! ) as st. luke stiles them ? act. . , . would he have given experiments of the healing vertue conveyed from his body to aprons and handkerchiefs , where counter-charming amulets were of that common use , as the proverb of ephesia alexipharmaca speaks them to have been ? what would it have profited , to have invocated the name of the lord jesus over the sick , there , where were extant such a number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of books teaching how to unravel the conjurers work ; had the apostle not been assured that the vertue of that name , ( and of his own body , through that name ) was , both as to cause and effect , above every name , above any word they could find in their books of curious arts ? that name of judahs gods imposing , having infinitely more power , than the word of ida's tactyls invention ; though it came not with that boysterous harshness , as did their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. as clemens reckons them in the place above quoted . sect. . this image of diana , this counterfeit of the divine magia , descending from faln jupiter , was not only worship'd at ephesus , and in all asia , but throughout the roman empire . in whose metropolis , the sect of those black philosophers was grown so numerous under tiberius ; as his decree to banish them the city had taken effect , if the multitude of families , which that hook threatned to extirpate , and their promise to give over the practice of those curious arts , had not made the emperour relent . ( sueton. tiberius . ) by this connivance , magical operations attain'd to that perfection in nero's reign , as men could not promise themselves to find their grounds on that side of the hedge next morning , where they left them over-night . for pliny ( lib. . ) reports , that at that time an olive-yard , belonging to vectius marcellus , was by magick removed one night unto the other side of the high-way . a thing so strange , as i should hardly give credit to livies report , but that i find apuleius make mention of it in his apologie , as a thing so usual and ancient , as the laws of the twelve tables made provision against it , by making it capital . the naming of apuleius his apology , brings to mind the occasion of it : which was to purge himself of the crime of magick , wherewith he was charged before claudius maximus , lievtenant of africa : as apollonius thyaneus was of the same crime before domitian : a pair of the fiercest pagan adversaries to our religion . august . de civitat . . . the jews indeed had a sharper edge against us : and as strange a back as hell could forge , coming not one whit behind the gentile in his proficiency in the black art , being grown more samaritan than the samaritan himself . . not only in their charmings , by the explication of ( the tetragrammaton ) jehovah in twelve , and in forty two letters ; to which they imputed that force , as they affirm'd ( with no less blasphemy to their own than our religion ) that moses wrought all his miracles by means of shemhamphorash , the twelve-letter'd explication of the name jehovah , ingraven on the rod of god : and that our jesus by vertue of the same , sowed within his skin , effected those great works which he performed . and that rabbi chanina , by vertue of the two and forty letter'd name of god , did whatsoever he would . ( the jews father'd this art upon solomon , who they say left forms of conjurations , of the efficacy whereof one eleazar gave proof before vespasian , and his sons , and their whole army , josephus being present , as himself reports , ( antiquit. lib. . cap. . ) yea , that whosoever knew these explications , being modest , humble , of a middle age , not given to anger or drunkenness , and wore them about him , would be belov'd above and below , in heaven and in earth , rever'd and fear'd of men , and heir of this and the world to come . buxtorf . lexic. voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . but in their wisemens reading certain verses over wounds , laying phylacteries upon sick persons , charming away serpents and an evil eye : of which practices the jerusalem talmudists ( amongst whom our saviour converst ) make frequent mention . in particular , they tella story , ( in sotah ) of r. meirs being too hard for an inchantress ; and ( in sanhedrim ) r. joshuah out-vying a samaritane conjurer of tyberias , quoted by dr. light foot in his harmony . it were endless to trace josephus through all those passages , where he describes judaea in our saviours time , to have been over-run with magical juglers . under felix ( saith he ) judaea was again full of magical impostors and seducers of the unskilful vulgar , who by their inchantments drew companies into the wilderness , promis ng they would shew them from heaven manifest signs and prodigies : at the same time a certain jew out of aegypt came to jerusalem , professing himself a prophet ; who perswaded the multitude to follow him unto mount olivet , promising that from thence they should see the walls of jerusalem fall so flat , as through their ruines , there should be a way opened into the city . ( joseph . ant. jud. . . ) which aegyptian in another place he styles magician . ( jos. 〈◊〉 . jud. . . ) nay , he scarce mentions a sticker in the jewish wars , upon whom he sets not this brand , that he was a jugling conjurer : such was john the son of levias , &c. ( josep . 〈◊〉 . j. . . ) sect. . the primitive church was so beset with these snares of hell , as she thought good to caution her catechumens of the danger of falling into them , ●not only by informing them , that in their renouncing the devil and all his worship at baptism , they renounc'd auguries , divinations , amulets , magical inscriptions on leaves , witchcraft , incantation , and calling up of ghosts ( id. catech. illuminat . . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but by inserting into the greek liturgies , this form of abrenuntiation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i renounce conjurations , charmes , amulets , and phylacteries : st. ●yril catech. mystag . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem cat. &c. but what need we any other witness of the infamy of that age , for the then general spreading of this diabolical art , than the satyrical reflections which their own poets made upon it ? juvenal in his sixth satyr , horace in his epode against canidia , and virgil in his pharmaceutria , do in the chain of their golden verses , hale that cerberus out of his kennel , into so clear a sun-shine , so manifestly discover those depths of satan , and bring to light those hidden things of darkness ; as the reading of their poems is enough to initiate their over-curious readers in those mysteries of iniquity which were then working , and the translation of them might lay a temptation before the ductile vulgar , to essay the efficacy of their charmes and philtres . i therefore refer the reader to the poets themselves , and to his own impartial judgment , for the determination of this question , whether it carry any ( the least ) shew of probability , that the apostles of our lord would have ventur'd , in the strength of diabolical arts , to have wrought miracles before an age so expert therein , and so abilitated either to out-vie , or at least to detect them ? would they have shewn themselves before these thieves which were set to take them , had they been thieves ? ( for i remember clemens alex. by the authority of aristotle calls conjuring the art of thieving , stromat . . ) durst moses ( the history of whose contending with the egyptian magicians is mentioned by heathen writers ; plin. nat. hist. speaks of moses , jannes and cabala ; ( lib. . c. . ) numenius the philosopher ( in eusebius praep . evang. . . ) speaks of jannes and jambres skill'd in the egyptian rites , and inferiour to none in magical arts. celsus ( in origen . lib. . pag. . ) mentions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the history of moses , jannes and jambres . ) durst moses , i say , have thrown down his rod among the magicians rods , if he had not been sure it was the rod of god , and that the serpent it grew into , would eat up theirs ? to what degree of fascination must that man be bewitcht , that will play the witch in egypt ( the school of conjurers ) before and against jannes and jambres ( the masters of the school ? ) it has ever been the happy lot of gods dreamers , to tell and interpret dreams , before persons of as great skill in that profession , as art could advance men to : joseph before all the magicians and wife-men of egypt , after they had been baffl'd and non-plust , interprets pharoah's dreams ; and that was his argument to the king , that it was not he , but god that gave pharoah that answer of peace , gen. . , , . daniel tells nebuehadnezzar his forgotten dream , after that neither his pricking them on with promises , nor lashing them with the whip of menaces , could force the whole teame of magicians , astrologers , sorcerers and chaldeans , to make one strain , one offer towards the drawing back of his dream into his memory , they standing ( as so many restiff jades yoaked to a tree ) and ecchoing , to the sound of those lashes he laid on them , their sense of the impossibility of that injunction : there is not a man upon earth can shew the kings matter ; never any king , lord , or ruler asked such things of any magician . ] this question has no place assigned it , in any of the twelve celestial houses , it is a rare thing that the king requires , and there is no other can shew it , except god , whose dwelling is not with slesh , dan. . the truly divine ( theourgist ) worker of miracles has ever perform'd his operations before them , who were greatest artists at counterfeiting ; simon peter before simon magus . arn●bius ( cont. gentes , lib. . ) speaking of rome ; in qua cum homines essent numae artibus occupati , non distulerunt tamen res patrias relinquere & veritati coalescere christianae ; viderant enim currum simonis magi , & quadrigas igneas petri ore difflatas , & nominato christo evanuisse . in rome they that had been used to numa ' s arts lost all when they saw simon magus ' s charriot and fiery horses dispell'd with peter ' s mouth , and vanish at the name of christ. that this was not a fable invented by the christians , appears from suetonius his mentioning one to fly in the air in the th of nero , who in his fall bespatter'd nero's robes with his blood , which some interpreted to be an unlucky presage of nero's approaching miserable death by his own hands . who could this be but magus ? with whom for st. peter to have contended for precedency , in arbitrating the divine power , ( magus giving himself out to be the mighty power of god ) would have been the act of a frothy brain , if he had not known himself to have been peter ( a rock , against which the gates of hell could not prevail . ) st. paul wrought one of his before elymas the sorcerer , with whom for him to vie , would have been the part of one more blind in his inward , than he made elymas in his outward sense , had he dealt with him at his own weapon ; and not with those weapons of his warfare , which he knew were mighty through god , to the casting down all satanical power , exalting it self against their gospel . besides these already mention'd , the follower of magus , menander , ( as eusebius affirmeth , l. . cap. . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] was not inferiour to his master in magick , but more vainly profuse in his portentous undertakings . the persecution by valerian was raised upon the instigation of the magicians , complaining to the emperour that the christians hindered their inchantments : [ for the godly did then and do at this day ( saith dionysius alexand. in euseb. eccl. hist. . . ) so far prevail that they being present did as it were blow away and scatter the bewitchings of those detestable devils . ] under domitian , apollonius tyaneus wrought such magical feats as hierocles in eusebius compares with , nay prefers before , the miracles which our saviour wrought ; one of which was the calling of fire down from heaven , ( philostrat . de apollonio tyaneo , . . ) antipas was accused under the same emperour , for that he drove away the devils that were worshipt at pergamos , and hindred them from receiving the sacrifices that were offer'd to them , ( vide dr. hammond's notes on revel . . . ) that which moved julian the apostate his choler against the christians of antioch was his conceiving apollo's oracle at daphne to be silenc'd by the corps of babilas the martyr , and the christians singing at their translation of that corps , that triumphing psalm , confounded be all they that worship graven images , &c. ( ruffin . eccles. hist. . . socrates eccles. hist. . . ) before so great a number of expert black artists , that spouse of christ would never have ventur'd to shew the effects of that power her heavenly husband had endowed her with , in that day of her espousals , had she not deem'd it to have been from above , and able to over-master all infernal principalities . chap. iv. the world never better seen or practised , in sound politiques , than in our saviours time . § . the world secured against innovations by the soundness of its then politiques . while the shepherds sleep the flock made a prey . the emperour augustus ( a solid states-man himself ) had a most sage council . tiberius , a versatil head-piece seconded with wise sages . § . the genius of the then roman policy disgusted the introduction of a strange god. tiberius upon pilates information moving the senate to canonize our jesus , is repulst . the romans admit of no foreign gods till they have renounced their old temples and altars . constantine upbraided licinius with his imbracing a strange god. our jesus the first foreign god which the roman state imbrac'd . § . of simon magus his deisication at rome . § . christ got the start of magus in the point of obtaining divine honour at the romans hands . augustus erected an altar , to the first begotten . suidas his story of augustus his altar defended . augustus his unhappiness in his issue might probably put him upon referring the choice of a successour to the oracles determination . his slighting apollo argues the answer he received , not to have made for apollo's credit . § . some passages touching this argument in tertullian cleared from the anabaptistical gloss . where the emperours and senates shooe pincht them . how much this state-maxime prejudic'd the apostles . § . notwithstanding that the world was so well fortified against seduction , by its being so well seen in the above-mentioned arts ; yet had the gospel found it in a disordered posture , through its defect of polity , this might have given an advantage to the assaylants to subdue it to the belief of things not rationable or credible . while every man is left to do what is good in his own eyes , as the jews were when there was no king in israel , the stragling sheep may easily become the prey of wolves and foxes . how many vast , valiant , expert and ( while well marshall'd ) terrible and inconquerable armies , have through want of discipline , in a disordered march been put to the rout by a less strong and worse skill'd enemy ? but the gospel charged the world , when it stood in a full field and well ranked body to receive the on-set ; not in that condition wherein the danites found laish , careless and heedless , without a magistracy to put them to shame in any thing , and keep them in order , which was the great incouragement their spies gave them to make an attempt upon that city : ( weem's exercitations on judg. . , , . ) for that part of the world , wherein the apostles obtain'd most ground , was then united under the newly erected standard of augustus , as general , and under the conduct of twelve as famous gown'd captains ( i mean lawyers and politicians ) as ever appear'd at one muster , viz. ( sleidan . clav. hist. lib. . ) lucillus balbus , p. octavius balbus , c. aufidius , c. juventius , c. orbius , sext. papirius , lucius servius , sub. rufus , tes●a , offilius , casselius , tubero , all flourishing in the reign of augustus ; who himself was the most substantial and well weighed statist that meer nature has exhibited to the world , equal'd by few that have had the benefit of sacred politiques : ( but for that they may thank their studying machiavel more than melchisedeck : ) of him the heroick poet , under the shadow of counsel , draws as high an encomium as any prince is capable of in point of prudence for the administration of empire , excudent alii spirantia molliùs aera , tu regere imperio populos , romane , memento . hae tibi erunt artes — let others learn to mould brass , do thou learn to govern men . to these succeeded ( sleidan . clav. hist. l. . ) caesius , the two aufidii , l'acuvius , flavius priscus , varus , labeo father and son , ( the son of that repute as he left his name to a sect of lawyers ) nerva father and son ( to one of whom , coccejus nerva , tacitus ascribes all kind of knowledge both in humane and divine laws ; and reports him to have been a man of that foresight , in civil affairs , as , to prevent the seeing of that mischief which the dissoluteness of tiberius , at his beloved capreae , would immerse the empire in , he chose to end his dayes by a voluntary death ; notwithstanding the emperours perswasions to the contrary , annal. lib. . ) both the longini , from whom the cassian sect had its sirname and original : all these under tiberius , ( alsted . cron. juridicorum ) who in point of vafrous cunning , deserv'd the name of fox , as much as he , upon whom our saviour bestowed that title , herod . this was the scheme of that heaven of the roman empire , when the son of righteousness enter'd upon his race from the one to the other end of it , through the zodiack of his twelve apostles ( beyond the circumference of whose doctrine once deliver'd that sun never moves in his illuminating the world with saving light ; all pretended supernatural revelations eccentrical to that , are but the dwindles of blazing stars . ) the two luminaries ( augustus , of stay'd policy , tiberius , of versatile craft ) moving successively through a zodiack of twelve statists , stars of the greatest magnitude that ever shin'd at once in the firmament of that state : the two first judges of the universe , that enter'd upon that preferment , by way of inheritance ( assisted each of them , with a full jury of as able lawyers as ever past verdict together ) sitting successively upon the bench , when the cause of the gospel was first pleaded ; as if they had been impannell'd on purpose to take notice of the evidence brought into court. the empires skill in law was at its highest exaltation , when the royal law came out of sion ; our great law-giver disdaining to vie the arcana of his empire , with any state-maximes , but the very best of humane invention . would the blessed babe have ventured to thrust in his head among these sage councellours , had he not been the everlasting councellour , the antient of dayes ; to set up his post , against this post , had it not been , like that at the temple gate , stability it self ; to erect his kingdom , against this so well model'd an empire , had not his been the gift of him that said , thou art my son , & c ? § . especially if it be further considered , that the genius of the roman polity disgusted the introduction of any foreign , over the head of its own domestick , religion . ovid shuts up the discourse of the translation of aesculapius with an epiphonema , [ his tamen accessit delubris advena nostris ] though he had begun it with this salvo of the roman maxime , not to receive any foreign god till he had given a sign of his renouncing his former altars , — quáque ipse morari sede velit , signis calestibus indicet , optant . annuit his motisque deus rata pignora c●istis , et repetita dedit — — oráque retro flectit : & antiquas abiturus respicit aras , &c. ( met. . ) the senate would not allow their general lutatius , in the punick war , to consult the oracle of the goddess fortune at praeneste , for this reason , ( alledged by valerius max. cap. . l. . ) because the roman republick ought not to be administred by the conduct or counsels of any god but their own . tiberius himself ( saith tertullian , apolog. cap. . ) could not obtain of the senate an edict , to have our jesus canonized for a god at rome , though he moved earnestly for it , upon pilate's letters informing him what had past in judaea . celsus that fierce enemy of christian religion ( in orig. l. . cal. , . ) will allow the jews their own religion ; and if they please to esteem christ , their lord and king , illa se jacret in aula , he will not envy him that honour in his own countrey : but , that that obscure and despicable nation should impose a god and a religion upon the whole world , this is that he so highly disgusts . the pestilence raging , and the people running for help to every god they could think of ( in the consulship of a. cornelius cossus and t. quintius pennus ) there was strict charge given to the ediles [ ut animadverterent , nè qui , nisi romani dii , nen quo alio more quàm patrio colerentur : ] ( liv. lib. . . ) that they should take care , that no other gods , but roman , nor they , after any other rites than roman , should be worship'd : esteeming the innovation of religion a greater plague than the pestilence ; and scorning to be beholding for their deliverance from that deadly malady to the help of any but their own gods. 't is true , the romans received most of the gods and religions of those countries which they conquer'd : but this was done upon supposition that they were turned roman . for as the egyptians of old had an art to make gods , ( as trismegistus not without admiration observes ) so the romans had a way to make the gods of other nations their own , to make them forget their own country and fathers house , to forsake their own altars and rites for the roman ; hinted by the poet : [ discessêre omnes adytis arisque relictis dii quibus imperium hoc steterit — eneid . . and more fully exprest by vives , in aug. de civit. . . when the romans besieged any city which they intended to demolish , ( that they might not seem to wage war with its tutelar gods , and turn them out of doors against their will , by pulling down their temples about their ears ) the general , by certain charms , obtained of them to forsake the tutelage of the city destin'd to ruine , and betake themselves to the stronger side , to the conquering party . thus camillus decoy'd the veijan gods ; scipio , the carthaginian and numantian ; mummius , the corinthian . and lest others might serve their guardian god with the same sauce , they concealed ( as divers authors have thought mention'd by servius in his epist. vir . illustriss . ) the true and proper name of their city : for publishing of which secret valerius soranus was severely punisht . ( goodwins antiquit. ) a strange oversight in so wise a state , to trust their cities fortune to the custody of that unruly member , the tongue . the tyrians would have taught them a surer way ; who , to secure their patron hercules , or apollo , ( for diodorus siculus , ( in telling the story , how the tyrians besieged by alexander the great , and being warn'd by a vision , that apollo threatned to forsake the tuition of their city , bound the image with a chain ) indifferently calls their idol sometimes apollo , sometimes hercules ; a good argument that the tyrian hercules was apollo , and apollo the sun , which performs his twelve labours in passing the twelve signs of the zodiack ( diodor. sic. biblioth . lib. . pag. . ) whether soever of them was their patron , to secure his residence among them in spite of charms , bound him fast to the pillar of his temple with a golden chain . it was upon the same score , that numa caused mamurius to make eleven shields , so like the ancile of their patron mars , wherein they conceived the happiness of their city to lie ( as thebes her good fortune in nisus his golden lock , and meleagers life in the fagot-slick ) as it was impossible to discern one from another . ( plutarch . numa . ) this in imitation of dardanus , of whom dionys. halicarnas . ( lib. . cap. . ) out of callistratus , satyrus , and aratinus , reports , that dardanus drew a counterfeit palladium , like that which minerva bestowed upon him , with a promise , that troy should stand while it kept that palladium ; and that it was the counterfeit which the grecians stole ; aencas bringing the true to lavinium . the form of this evocation of tutelar gods , and infranchizing foreign deities , and naturalizing them into roman , macrobius ( saturn . . . ) sets down , as he found it in sammonicus serenus his . book of hidden secrets . [ if it be a god , if it be a goddess that hath the people and city of carthage in protection , and thou especially ( whosoever thou art ) the patron of this city and people , i pray and beseech and ( with your leave ) require you to abandon the city and people of carthage , to forsake the places , temples , ceremonies , and inclosures of their city ; to go away from them , and to strike fear , terrour and astonishment into that people and city ; and having left it , to come to rome , to me , and mine : and that our temples , places , ceremonies and cities , be more acceptable , and better liked of you ; that you would take the charge of me , of the people of rome , and of my soldiers , so as we may know and understand it . if you do so , i vow to build you temples , and to appoint for you solemn games . ] no peny , no pater noster , no room in rome , for any god that will not turn roman , and wear the city badge . upon this custome tertullian ( apol. . ) grounds this note : tot sacrilegia romanorum quot trophaea ; tot de diis quot de gentibus triumphi ; tot manubia quot manent adhuc simulachra captivorum deorum . i. e. look how many trophees the romans have erected over conquer'd cities and countries , so many sacrileges have they committed upon the gods of those places ; they have had as many triumphs over the gods , as over countries ; the many images of captive gods remaining to this day in that city , are but so many spoils taken in war. § . so exceeding wide of the mark of truth is that fools bolt of the vulgar opinion , that rome was conquer'd by the gods of the nations whom she conquer'd : for in very deed she gave the gods no other quarter , than she did the men , capitulating with them upon no better terms than those which jacobs sons tender'd to sechem . [ we cannot do this thing ( to give divine honour to a god that is not italianized ) but in this we will consent unto you , if you will be as we are . ] it would not stand with the polity of that stately lady , to marry a strange god , to be baptized in his name ; till by a strange art of palingenesie , he had baptized himself into the roman name , in the blood of his deserted father and mother , the people and place of his first birth . jupiter must become capitoline , mars quirinal , before those hills will afford room for their temples . the egyptian serapis must turn the indian bacchus italick before they can be worshipt at rome . serapide jam romano aras , baccho jam italico furias , &c. ( tertull. apolog. . ) aesculapius his ●mp ( his serpent ) must come away with his idol , before he can have reception in that city . the mother of the gods ( in their repute ) must shew her readiness to forsake the patronage of her antient pupils , and to embrace the office of protecting s. p. q. r. by following the slender twine of the vestal nuns garter , before she can arrive on tibers shore . male and female deities must veil the bonnet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goddess rome , ( so termed in the inscriptions of antient roman coyns , set down by goltzius in thesauro ) before she will bend the knee to them . to the goddess rome , the people of smyrna built a temple , and therefore were prefer'd by the senate before the rest of the twelve cities who stood in competition with her in that contest that was moved by those cities in the senate , which of them should have the priviledge granted to build a temple to augustus , ( tacit. hist. . annal. . p. . ) taxed by our propertius : — colitur nam sanguine & ipsa more deae : noménque l●ci ceu numen adorant . the very city of rome it self is worshipped as a goddess by sacrifices ; and they adore the name of the place as a deity . thus hath antichristian rome , both pagan and papal , exalted her self above all that , in the most extensive sence , is called god or worshipped . what hopes then could the apostles have , had they been supported by no other but an arm of flesh , to obtrude upon that empire , that unknown , that strange god whom they preacht ? a thing , first , so ill resented by that state in constantine the great ; as licinius , in his speech to his soldiers ( mentioned by eusebius in the life of constantine , lib. . cap. . ) whets their courage , and animates them to the fight by this argument alone , that the army they were to ingage against had imbrac'd a strange god , and intended to fight under his colours . secondly , of so harsh a sound in the ears of some christian theologues , as not knowing how to put a good sence upon that phrase when they met with it in daniel , ( dan. . . ) they have mangled the coherence , making a meer hotch-potch of that prophecie , and perverted its sence , forcing it ( to point at the marks of antichrist ) from its plain intendment to describe the conquest of christ , and his subduing the empire to an abrenunciation of the gods of its ancestors , and the acceptance of himself , that foreign god to them , ( mede in locum ) that ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) unknown god ( act. . ) that only potentate , god blessed for ever , that should set his conquering banners upon the walls of that proud city , that had set hers upon the temples of all other strange gods ; and gather that eagle as a chicken under his , that had made the gods of all nations creep under her wings ; the full experiment whereof he gave in the reign of constantine . and that 's the clear importance of daniels prophecie , and of licinius his argument . the first perverter of daniels words to a sinister sence , was the patriarch of those hackney commentators , that think it a strange thing , that the empires embracing a strange god , should be taken in a good sence , and import the christning of it into the name of our jesus . but if the name of a foreign god startle some of our divines , it is less to be wonder'd , that , thirdly it should grate so harshly upon pagan-roman ears , as that state could never be charmed into the imbracing of any strange god upon his own terms , before or beside the blessed jesus ; [ nisi homini placuerit deus , deus non erit ; homo jam deo propitius esse debebit ] ( tert. ap. contr . gent. . ) all others , before their reception , were capitulated with , and forc'd to lay their crowns of divine honour at the senates feet , before they were permitted in that city to wear them on their own heads : they must undeifie themselves , and become no gods of other cities , before they are allowed to be gods in that . from which custom eusebius ( hist. . . ) ascribes it to a signal providence , that our jesus was not received , by the senate , for god , upon tiberius his motion ; which no doubt ( saith he ) was done to this end , that the wholesome doctrine of the divine preaching might not need the approbation of men , the commendation of such men : i. e. that christ might not seem to enter at the common door , in a precarious way , with cap in hand , till the senate was pleased to bid him be cover'd : that his divinity might not , like that of other gods , ( as tertullian speaks ubi prius ) de humano arbitratu pensitari , pass for no more than it weighed in the unequal scales of humane arbitrement , but settle it self among them by its own weight , and over them upon his own terms . § . there is but one instance in all history that bears any semblance of opposition to this last assertion [ that our jesus was the first foreign god whom the romans received without capitulations ] and that is of simon magus ; who seems to have prevented our saviour in the honour of being proclaimed a god there . which knot some attempt to untie , or rather rashly to cut asunder , by a back-blow against the truth of those current stories which eusebius ( out of justin martyr and irenaeus ) reports of simon 's deification ; the sword with which they wound the credit of this history comes out of the forge of peter ciaconius , who suspects this to have been justin's mistake , because about the place where he reports simons image to have been erected , there was , anno christi , . the basis of a marble statue digged up , with this inscription , simoni sanco deo fidio : but to this answer it may be replyed , that though it be very certain that there were pillars or statues in rome and reatina bearing such like inscriptions [ semoni sanco fidio deo : sancto sanco semoni deo fidio : sanco fidio semo patri , ( ovid. fast. . ) quaerebam nonas sancto fidióne referrem , an tibi semo pater : tunc mihi sanctus ait , cuicunque ex istis dederis , ego munus habebo , nomina terna fero : sic valuêre cures . whom vossius rationally concludeth to have been hercules from the testimony of varro , ( lib. . de l. l. ) and of festus , [ herculi aut sanco ; qui scilicet idem est deus . ] vossius de idololatria , lib. . cap. . pag. , . etiam inter indigites deos romanis fuit semo sanctus : qui & fidius , quia per eum jurando fieret fides . inscriptio romana , semoni sanco deo fidio sacrum ; & alia , sancto sanco semoni deo fidio sacrum : yet the place assigned by ovid agrees not to that , which justin martyr assignes to simon magus , [ hunc igitur veteres donârunt aede sabini , inque quirinali constituêre jugo . ] in whose temple tanquill or caia caecilia resided with her whorle and distaff , as out of varro pliny reports , ( lib. . cap. . ) now , though justin might easily mistake [ semoni ] for [ simoni ] yet sure he must have had a beam in 's eye if he took a temple on the quirinal hill for a statue on tibers bridge . and that tertullian should follow him in that mistake , being so great an antiquary , and which is more , by profession a lawyer , and therefore skill'd in the roman fasts and lect dayes , is still a greater wonder : and therefore notwithstanding vossius his arguments to the contrary , i still think those great lights of the primitive church did not ground their story of simon magus upon such palpable mistakes . and as to ciaconius his reason from the so late invention of that statue dug up in or near the place where justin reports simons statue to have been placed , i would think , that the authority of justin and his writing this by way of apology for the christian religion to the emperour , within that century wherein it was done ; and tertulian's mentioning it in his apology , ( who was a man better skill'd in that cities antiquities than to be imposed upon in a thing of which he might have had ocular demonstration , ) are enough to blunt the edge of this sword , if not to turn it against those that use it ; and make men of sober minds rather suspect those diggers deceived , and that new-found basis to be a confirmation of justins history , that coming so near the inscription of magus his statue mentioned by him , and the difference betwixt that and this being , in all reason , imputable to the teeth of time , which corrodes the most durable marble ; against which , while the characters could bear up themselves , they presented this motto , simoni sancto deo filio : besides the canker of age , a blow with a mattock might sooner make an alteration in a letter or two , in one image besieged with mattocks , than the mothes conspire to gnaw out a piece of a letter in three several authors . i have ever dislik'd too much criticisme in the consuring of approved authors , as the devils engine , insensibly , to screw men up to infidelity , and disbelief of the sacred scripture it self , that being conveyed down to us in the same way of pen or press-tradition that other writings are . but to the objection , from magus his canonization , this will be answer sufficient ; that whatever honour was conferr'd at rome upon him , was given him as the perkin werbeck of the blessed jesus , as his shadow and counterfeit ; for he giving out himself to be that very jesus who appear'd in judaea ; ( iren. contr . haer . . . ) and by his inchantments , ( justin mart. apoleg . ) perswading many of the samaritans , and some of other nations , by name , roman citizens , and perhaps that mushrome emperour claudius , that he was indeed that person whom he personated , and upon that ground had a statue erected to him : so that simon obtain'd divine honour under claudius , according to justin martyr , or by claudius , according to irenaeus and tertullian , no otherwise than drusus his shadow obtain'd imperial , and the pseudo - alexander regal , honour , at the hands of those deluded greeks and jews , that took them for the persons whose parts they acted . his image was the image of the supposed christ , from the belief of whose deity , first embrac'd , proceeded the opinion that that first begotten of the devil , who gave himself out to be that jesus which was crucified at jerusalem , was the holy god. to speak all in a word , and but too intelligible , simon magus was the james naylor of that age , to whom his deluded followers cryed hosannah , taking him to be him whom he counterfeited . § . and yet ( to cast in over-weight ) had this sorcerer's statue stood upon its own , and not a borrowed basis ; he would not have prevented our jesus in an early obtaining divine honour , who as he was censed in his cratch by the wise-men of the east , so he had an altar erected to him in his nonage , by the emperour of both east and west , if suidas ( in the life of augustus ) play the part of a faithful historian ; for there he tells us [ that augustus consulting the oracle of apollo , who should be his successour , received this answer , hence , hence augustus from my silenc'd cell , i must not thine , my own fates i may tell . our tripos is turn'd infant by the babe of hebrew birth ; our self to dismal shade of lowest hell must forthwith pack away ; so bids that boy whom all we gods obey . whereupon augustus reared an altar in the capitol , with this inscription , ara primogeniti filii dei , the altar of the first-begotten son of god. christ then got the start of simon magus , in point of time , as much as augustus preceded claudius ; in point of place , as much as the capitol is above the bridge of tyber ; in point of title , as much as [ primogenitus ] the first begotten , excells [ sanctus ] the holy son of god ; and lastly in point of the divine honour conferr'd , as much as the dedicating of an altar is an higher degree of sacred homage , than the erecting of a statue . if the authority of suidas , backt with nicephorus and cedrenus their mentioning the same story , be not of sufficient weight to make it currant ; we have those historical observations to cast into the seales , as will make it down weight . . augustus his unfortunateness in his off-spring might in all reason put him upon consulting the divine wisdom in the point of succession ; the only hopeful branches of the caesarean tree , caius and lucius , both dying within the space of months of one another ; the two julia's , his daughter and niece , being for their infamousness , thrust by his own decree into exile ; agrippa for his sordid and salvage disposition dis-inherited ; ( sueton. octavius . ) and his only remaining heir apparent tiberius , ( that dirt mixt with blood , as theodorus gadareus called him , tacit. annal. . sueton. tiberius . ) not able to conceal from so piercing an eye , those latent seeds of cruelty and arrogance , he began so early to put forth : so far incurring augustus his displeasure , as if he had not been prevented by death ( suspected to have been procured by livia in favour of tiberius ) he had a purpose of re-adopting agrippa : of which he made more than shew , in the affectionate visit he gave him , in his exile , a little before his end . this his so great mishap in his family-concerns , himself was wont to express his deep resentment of , not only in calling his three children his three wens and impostumes , but in that his proverbial exclamation , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , happy they that live without wives , and die without children ! ( suet. octav. . ) here was , if ever , deo dignus vindice nodus , a snarle in his fortune requiring the aid of a divine solution . to which , no doubt , but so over religious a prince would apply himself . for if mans natural propensity to invocate the divine , when humane counsel fails , was radicated in tiberius , ( notwithstanding his irreligiousness , [ circa deos ac religiones negligentior ] suet. tiber. . ) so deep , as he in the like case ( to counterfeit augustus in commendable things , where his native pravity would permit him to write after so good a copy ) durst not appoint his successour , till he had supplicated the gods , by some manifest token to determine whom he should choose , joseph . antiq. . . [ consilium cui impar erat fato commist ] ( tac. an . . . ) can we reasonably suspect suidas of falsehood in reporting augustus , where he found the last act of the comedy of his life thus perplext , to have called apollo into the scene , to unite this knot , referring the choice of an heir , where he had so bad choice , to the umpirage of the divine wisdom ? . and that the answers which that , and whatever other oracles he consulted , gave , were as little to the credit of the gods , as suidas reports them to have been , appears from that low esteem which in his old age he had of both , exprest by his condemning to the flames , when he was great pontiff , two thousand oracles , ( sueton. octav. . ) though at his entrance into that office , he was so devout an adorer of the old religion , consisting in a great part of those oracles , as he preferr'd his augurate above his empire ; fastning his name at his reforming of the calender , rather on that month when he commenc'd augur , than on that wherein he began his reign : and protesting , that if any of his nieces had been old enough he would have preferr'd her to the place of a vestal , fallen void by the death of one of those nuns ; with that protestation upbraiding the senators irreligiousness , exprest in their making means that their daughters might not be called to that lot . touching apollo himself , and the rest of the twelve great deities what his thoughts were grown to , by that time he was grown old , he more than intimated in his erecting of that strange order of table-knights ( sueton. octav. . ) instituted ( as not only antonius but the common libels objected against him ) in contempt of apollo , whom augustus as master of the order personated , and the other eleven he and she deities , whom the rest of the knights represented in that his supper of the twelve gods , impia dum caesar phoebi mendacia ludit , &c. this was the burthen of the city song , descanting upon his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his twelve gods , discovering that degree of sacrilegious impiety ( to speak in the then modern roman dialect ) towards the gods of the greater nations , and especially to apollo , as so devout a person as augustus was , could not have arrived to , by any other wind , but what blew from that coast which suidas points out ; he durst not without the leave of these gods have been thus familiar with them . § . this may suffice to vindicate suidas , and prove the truth of this position , that the polity of rome was so averse to the entertainment of a foreign god , as our jesus was the first strange god that that empire embrac'd , either by publick edict of the senate , or the private conscience of the emperours , as tertullian ( apol. cont . gentes , cap. . ) distinguisheth , ipse pro sua conscientia christianus ; he as to his own private perswasion being already a christian. senatus respuit , caesar in sententia mansit , ( id. ibid. cap. . ) the senate rejected tiberius his motion for the canonization of christ , but tiberius persisted in the opinion of christs being god. sed & caesares ipsi credidissent super christo , si aut caesares non essent seculo necessarii , aut si & christiani potuissent esse caesares , ( id. ibid. cap. . ) yea , even the emperours themselves would have become christians , if they had not been hamper'd with secular interest , or if that christians could have been caesars . upon which passages , because they give both light and strength to the preceding discourse ( though not without hazard of spilling my readers patience ) i shall venture to make these reflections . . to clear that clause [ aut si & christiani potuissent esse caesares ] from the anabaptistical gloss ; this note will be sufficient , that constantine and his successors reconciled this inconsistency of christianity and empire , and therefore it was not absolute but only occasional and temporary ; nor of all empire or civil command , but particularly respected the roman empire . for there were christian magistrates , and that under the emperour , very early in the primitive times , both martial , as cornelius , and civil , as sergius paulus , as judicious grotius observes . [ ob temporum circumstantias quae vix ferebant exerceri sine actibus quibusdam cum christiana lege pugnantibus , ( grotius de jur. bel . & pacis , l. . . . ) the circumstances of those times were such as did scarcely permit the office of the emperour to be exercised without certain acts contrary to the christian law. ] . it will be therefore worth the while to enquire , what that secular interest was , in which the emperours were so involv'd , in that juncture , as it was a remora to their casting their assistance on christ , and a bar to him that was a christian to become emperour . let him that tied , untie this knot : let tertullian himself ( apol. . ) determine , who infers the story of tiberius above-mentioned , with an [ ergo ] from that old decree quoted by him in the preceding clause . vetus erat decretum , nè qui deus ab imperatore consecraretur , nisi à senatu probatus , there was an old decree , that none should be canonized for a god by the emperour , ( euseb. interpr . tertul. [ ab imperatore ] by [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] hist. eccles. . . ) whereby this seems to have been an ancient constitution made under their kings ( who were also generals in war , and were hereby prohibited to adopt new gods either at home or abroad without the vote of the senate ) and renewed with this alteration of name when the senate held the soveraignty at home , and the emperour or general abroad without limitation of their power while their commission lasted , saving in this particular , that they should not at their conquest of nations or cities make any foreign god free of the roman state , till he had first been approved of by the senate . in which decree reason bids that we should take emperour , not in the then new , but in its old sence , as it signifies a general , as the next words [ ut m. aemilius de deo suo alburno ] import : for aemilius was in no other sence an emperour but as he was the roman general , whose office it was to evocate the gods of conquer'd cities ( as we have heard before ) and offer them fair quarter . now lest the general might dubb upon the place any such god ; this decree was added , by way of caution , to that former which crinitus ( tri● . de honest . discipl . lib. . cap. . vide junii notas in tertul. apol. cap. . ) out of the books of the pontiffs , delivers , in these terms [ separatim nemo siet habens deos novos sive advenas , nisi publicè adscitos privatim nè colunto ] which law cicero thus translates , separatim nemo habessit deos , neve novos : sed nè advenas , nisi publicè adscitos , privatim colunto , ( cic. de legib . l. . p. . ) let no man have any new or strange gods ; let not any be worshipt in private that are not publickly infranchised ; that is , till those signs they gave , of their renouncing their former cities and people , and their coming over to the roman , had been canvast in the senate and approved of . upon which eusebius hath this note ( hist. eccl. . . ) out of tertullian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if god do not please man he shall not be god : well exprest in the following clause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with you humane judgement confers divinity . by this we see where the senates and emperours shooe pinches in the case of our jesus : his not complying with them in this great maxime of state ; his not induring this humane test ; his not condescending to their terms , of renouncing judaea's , and undertaking the patronage of the people and city of rome . pilat's writing him in his letter to caesar , as he had writ him in the inscription over the cross , jesus of nazareth , king of the jews , was that very thing which would not down with the senate ; that which made the evangelical doctrine too strait a glove for their gouty hand : had it not been for this they would have drawn it on : and had they drawn it on , tiberius would have worn christs colours , and not only have prohibited the persecution , but have commanded the profession of the christian religion : the senate's sticking at his canonization , being that secular concern which stifled the light of his conscience ; he choosing rather to save his crown than his soul. the fear of suffering shipwrack of a good conscience upon the shelf of this temptation , together with the custom of exhibiting an oath to the emperour , at his ingress to the exercise of that dignity [ not to over-top the senate in those privileges the ancient laws had establisht them in ] and also the college of the pontiffs installing him in the great pontificality , and committing to him the chief ordering of the affairs concerning the ethnick ceremonies ; a thing that gratian said ( and thereupon refused the pontifical stole ) was unlawful for a christian ( and 't is a wonder how the former christian emperours could wear that stole without galling their shoulders ) ( vid. mord. vol. . pag. . ) these circumstances ( i say ) were the lion in the thorow-christians way to the imperial crown , and made the inauguration in that dignity incompetent to a christian indeed , as not being tenable or attainable in that juncture but upon those terms , which were in effect and interpretatively , an abrenunciation of christ. from all which may be inferr'd , for a conclusion of this argument , the invincibleness of the empire to the obedience of christ , by an arm of flesh , and the ridiculousness of attempting to batter down this strong hold , ( wherewith the empire had immur'd it self , against the fiercest assaults the illuminated consciences of their own emperours could make ) without the greatest assurance of the divine aid . had aegypt been the head of the worlds empire , ( that wind-mill head turning its sailes about to every new wind , to the imbracing of every new and strange deity ) or greece , which both divine and secular histories describe to be in love with novelties : it would have been a business of no great difficulty , to have reduc'd it to the belief of a well-coucht new fable . but to prevail with it , to renounce its old and imbrace a strange god , when rome was become its metropolis , hic labor , hoc opus est . to poak out leviathan , from under that shelf of prejudice against a strange god , by the apostolical rod , into the net of the gospel ; to draw him to that shore he had such an antipathy against , by that slender silken twine wherewith the apostles fisht for men ; to intice him with the bait of a foreign deity cloathed in so mean and outwardly despicable flesh ; can be imputed to nothing less , than the cooperation of that power , with those mean instruments , that 's able to subdue all things to it self , and bring to nought things that are , by things that are not . the making of that stone , which the gentile as well as jewish builders , of all others rejected , the head stone of the corner , higher than the highest in the capitol , was the lords doings ; a work not to have been attempted without extream madness , but in the confidence of his almighty assistance . chap. v. a prospect of the holy age , the age wherein the gospel was first publisht , in respect of its skill in theology . § . natural theology then in its highest acmen by the improvement of the pythagorick , platonick and sacratical philosophy . within that century lived varro : his encomium . scaevola and caesar great divines . cicero and cratippus well seen in natural theology . seneca the miracle of humane divines . thrasea under nero a martyr for moral divinity . § . prophetical theology exploded by pagan philosophers . divination by dreams and oracles censur'd by cicero . apollo ' s oracles ambiguous ; at last silenc'd . phoebus philippizing . chaldean prognosticators vain . praenestine lots and auguries decided . divination by prodigies taunted . this a barr to credulity towards the gospel . § . historical divinity decried in the schools ( when the history of the blessed jesus was first published ) as reporting things unworthy of god. the apostles could never have hoped to induce the disputers of this world to a belief of as unlikely stories , had they had no more than an arm of flesh to trust to . the conclusion of the whole matter . god's tabernacle set in the sun shining out in its greatest lustre of humane sciences . § . the civick religion both with the vulgar and politicians in high respect in our saviours age , proved , from the philosophers salvo's , by consequence , and directly from several examples . the world was injoying her self pigmalion - like in the warm imbraces of her-own-made sacred animals . § . although the world by this four-double shield ( of knowledge in arts physical , poetical , demoniacal and political ) was thus well guarded against the surprizals of impostures : yet had it wanted the eye of theology , a cunning stalker might possibly have catcht it on its blind side : had the sun of metaphysical knowledge been cold set upon it , the apostles might have presumed , in the darkness of that night , to have dazeled its eyes with the splendor of the gospel , and to have struck it with their fish-spear , or have drawn their net over it , while it lay astonish'd with the strangeness of that sight : as we see salmons caught with the flame of a broom-fagot , and larks with a low-bell . in order therefore to our clearing the apostles from the charge of designing to put a cheat upon the world , it will be expedient to take a view of the posture it then stood in , in point of religion ; which though miserably depraved , with the inventions of its own foolish and judicially darkned heart , through its letting slip , in that vast tract of time , what was once deliver'd to it by the sons of noah ; and in lieu of the old tradition taking up , and filling its hand with vain imaginations : yet ( whether it were through that ages improving of natural principles , or retrieving of supernatural , either by a more familiar converse with that nation , to whom god had concredited the custody of his oracles ; or by means of the divulging of the septuagint ; or by gods blessing upon their faithfulness in a little ; ) never did any age before it , since the first general apostasie , stand better defended against impostors in religion than this did . the three sects that only deserve the name of divine , the pythagorick , socratical and platonick , being about our saviours time grown to that improvement , as more substantial divinity occurrs in the writings of one roman , who then turn'd his stile that way , than in all the volumes of preceding philosophers . then lived varro , so indefatigable a student and writer , as terentianus carthaginensis ( in his phaleucick verses ) sings of him after this manner : [ vir doctissimus undecunque varro ; quae tam multa legit , ut aliquid ei scribere vacâsse miremur ; tam multa scripsit , quàm multa vix quenquam legere potuisse credamus . ] gellius reports ( lib. . ) that he writ books . a man of that profound learning , as tully ( transported with the admiration of it ) in his academick questions , while he 's commending him for a divine , forgets that himself was an academick philosopher ; and , contrary to his profession of hesitancy and suspension of assent to all other propositions , speaks positively and confidently of mark varro , that he was , without doubt , of all men the most acute and learned ( academ . quaest. lib. . ) — [ cum m. varrone hominum facilè omnium acutissimo , & sine ulla dubitatione doctissimo ] and a little after , while we were wandring ( saith he ) in our own city as strangers , thy books ( o varro ) did as it were bring us home to our selves , that we might at length know where we are , and what we are . thou hast open'd to us the antiquities of our country , the description of the times , the laws about holy things , the offices of priests , domestick , publick discipline , the definitions , distinctions , properties and causes of all things both humane and divine . that african tully st. austin praiseth varro in as high a stile as this roman , giving him this encomium ( de civitate . . ) [ quis m. varrone curiosiùs ista quaesrvit ? quis invenit doctiùs ? quis distinxit acutiùs ? quis consideravit attentiùs ? quis diligentiùs pleni●sque conscripsit ? ] who hath with more curiosity inquired into those things ( concerning religion and the divine attributes ) than varro ? who with more learning found them out than he ? who with greater attention weighed , with more acuteness distinguisht , with more copiousness and diligence writ of these things than m. varro ? but we cannot have a clearer demonstration of the brightness and magnitude of this star , ( which providence order'd to arise in the heathens hemisphere , as an usher to the sun of righteousness ) than his obtaining ( while he lived and was obnoxious to the envy of his emulators ) by a general vote the sir-name of the most learned of all the gown-men : and the virgin-honour to have his statue ( in his life-time ) plac'd in that library which asinius pollio erected at rome . then lived scaevola the pontiff , whom st. austin stiles the most learned pontiff ( vives in aug. de civ . . . ) out of whose theological polemical writings st. austin produceth some sound and gospel-proof divine maximes . to whom tully , a man read as much in men as books , applyed himself to learn divinity , after the death of , his former master in that science , scaevola the augur . ( aug. de civit. . . ) then lived caesar ; who acquitted the office of high-priest as dexterously as that of emperour ; in his directing the world to time her devotions , by reforming the calender , so near the precise rule , prescribed by god to those luminaries , which he hath placed in the heavens , to measure times , as it served the whole world to calculate seasons by , above years ; in which large tract of time , that julian account has not misreckon'd dayes ; whereas he found the computation so corrupt , as he could not bring the hand of his reformed calender to the right hour of time , without the interealation of three months . ( sueton. jul. . ) and in the rest of his pontifical administrations , not failing the expectations of the electors , who were two to one for him more than all his competitors obtain'd the votes of , though the other candidates for that office so far exceeded him in age and secular dignity , as caesar had nothing to commend him to the electors , but his qualifiedness for that function , by the worth of his parts , id. ib. cap. . then lived cicero ; as great a proficient in the colledge of augurs , as in the schools of the orators . witness his books de divinatione , de somnio scipionis , de seneciute , de legibus , his paradoxes , and academick questions ; wherein he traceth the deity , by the foot-steps of the creature and common providence , more near its seat of inaccessible light than he durst openly , or in his own person , express ; and therefore communicates his conceptions upon that subject by way of romance under borrowed names , as plate had done before him in the like case [ sed nimirum socratis carcerem times ] ( lactant. de fal . rel . . . ) both of them skulking under the shades of deceased philosophers , for fear of the impending whip of the areopagites over plato , of the imperial laws over cicero : both of them having heard the sound of the whip laid , on socrates before plato's , on varro's back before cicero's face : for that roman socrates ( for opening too wide , and not running with the common cry ) had been soundly lasht by the then great hunter the roman nimrod , having his person proscribed , his library rifled , and his books burnt , as disfavouring the religion of that state ; yet for all this tully sets this royal game , and gives the world notice ( as it were by wagging his tail when he durst not open his mouth ) where it was squatted , against the apostles should come with their net. then lived the learned cratippus , whom cicero , in the proem to his offices , stiles the prince of modern philosophers : but , his commending his son to his nurture , was a commendation of him , in fact , beyond all the streins , even of his , rhetorick . then lived virgil ; of whom vettius ( in macrob. saturn . . . ) equidem inter omnia , quibus eminet laus maronis , hoc assiduus lector admiror , quia doctissimè jus pontificium , quasi hoc professus , in multa & varia operis sui arte servavit ; & si tantae dissertationi sermo cancederet , promitto fore ut virgilius noster pontifex maximus asseratur . ] of whose admirable skill in theology he giveth instances ( in the third book of saturnals ) to make good this his general commendation : that amongst all the praise-worthy qualifications of maro , which in his daily reading of his works he took notice of , he wonder'd at this , that throughout the whole series of his poems he so learnedly observ'd the pontifical law , as if he had been professor of it ; and if i had time ( saith vettius ) to discourse that point , i promise you i could obtain from you an assent to this , that virgil deserves to be accounted worthy of the high priest-hood . then lived that miracle of humane divines , seneca the philosopher , the glory of the heathen , the shame of the modern christian world ; who gave the greatest experiment of the power of stoicism , that ever man did , in his rooting the sentiments of a deity , and , with them , morality , so deep in that most barren heart of nero , as those seeds sown there by him flourish'd , and bore excellent fruit for the first five years of his reign ▪ in spite of the natural dyscrasie of that monster , and the temptations to an earlier apostasie , which an absolute sovereignty laid before him . ( vid. tacit. an . . ) and who was himself as much a philosopher in the inward of his soul , as in the outward habit of his beard and gown ; as much a moralist in practice , as contemplation and precept : as the great humanist of france the lord nountaigne ( essayes l. . c. . ) hath more than essay'd to vindicate him to have been , against dion's calumniations ; ( xiphil . è dione . nero. pag. . ) grounded upon tigellinus and his parties reports ; whom to have his enemies and slanderers was seneca's honour : tigellinus being a person of so filthy and calumniating a tongue , as dion himself ( but three pages before he condemns seneca , upon the suggestions of tigellinus ) commends that sarcastical apothegm ( as he calls it ) of pythia against him : who when she was urged by him to accuse her lady octavia augusta of dishonesty , spate in his face , and said , the privities of my lady , tigellinus , are more clean than thy mouth . as himself demonstrated , in his discourse with nero , after he was grown the object of tigellinus's envy , for his wealth , and of nero's hatred , for the freedom he used in rebuking him ; than whom , no man better knew ( as he told granius siloanus ) how far seneca's genius was averse to flattery , or how much his brave spirit was elevated above love to the world , or fear of death . and in his conference with his wife betwixt his condemnation and death , wherein he recommended to her ( who was most privy to what he was at home with himself ) the remembrance of his vertuous life ( in those actions of it wherein there had been least personating ) as the best expedient against her immoderate sorrow for his departure . and lastly , as the ancient fathers of our church implyed , in their opinion , that he had familiar converse with st. paul ; conceiving it scarce possible , that he could , in life and doctrine , hit so right upon the sence of evangelical precepts without some such interpreter . then lived thrasea , that martyr ( under nero ) for natural theology , whom tacitus calls the light of the roman world , and thus prefaceth his story : at last nero covets to extirpate vertue it self , in putting thrasea to death : having no other cause of displeasure against him , but his going out of the senate , as refusing to give his vote for the condemnation of agrippina , upon the barbarous motion of her unnatural son ; and his not appearing at those funeral solemnities wherein divine honours were conferr'd upon that court drabb poppaea . a person of that divine presence and discourse , as his friends were confident he would have thunder-struck the senate and nero himself , if they could have perswaded him to have stooped so far from the contempt of death , as to plead for his life , and make his defence . in which point , through his belief of the souls immortality ( of which he was discoursing with demetrius the philosopher at that instant ) he was of so well a composed mind , as he did not so much as change countenance , ( except it were to a more chearful aspect ) at the news of his condemnation . ( tacit. l. . ) [ illic à quaestore reperitur laetitiae propior . ] and while his life was breathing out at the veins of both his arms , he spent not his breath in effeminate lamentations , but in discourses upon that endless life to which he assur'd himself he was hasting ; and calling the questor who was sent to see his execution , look here ( saith he ) young man , we are pouring out this offerings ( jovi liberatori ) to god redeemer . i pray god divert the omen , but verily thou livest in such times , as it 's very behoofeful to get thy mind fortified against all temporal evil , by such examples of constancy , as thou seest me set before thee . § . but i go about to number the stars , in attempting to reckon up all the philosophers then flourishing , when the christian philosophy was first commended to the world : i will therefore cease the further prosecution of that point , and glance at their dogmata , the divine axioms they deliver'd , touching divination by auguries , and prophetical theology ; where that i may avoid tedious repetitions i shall in a manner confine my self to the collector of the opinions of others , tully , who though himself an augur , not only derides divination by birds , by dreams , by oracles , &c. but evinceth the vanity of them by chrysippus his reasons , affirming , in general , that they are the productions of superstition , which dispersed through the nations of the world , taking occasion from humane imbecillity , had almost opprest all mens minds , and tyrannized over them . [ ut verè loquamur , superstitio fusa per gentes , oppressit omnium ferè animos , atque hominum imbecillitatem occupavit . ] de divinat . l. . pag. . . in particular he explodes divination by dreams from several instances : of one that , being to run in the olympick games , dreamed he saw himself over-night carried in a charriot drawn with four horses ; which one interprets to signifie that he should win the prize , because of the horses swiftness : another , that he should lose it , because he had seen four swift creatures before himself . of another , who dreamt he saw an eagle ; that portends thou shalt win ( quoth one augur ) for that 's the swiftest bird : thou shalt lose ( saith another ) for the eagle pursueth all other birds , and is her self pursued by none , therefore she 's alwayes hindmost . [ quae est ista ars conjectoris eludentis ingenio ? an quicquam significant , nisi acumen hominum ex similitudine aliqua conjecturam modò huc , modò illuc ducentium ? ] pag. . . what is this else but the art of a guesser wittily shifting off his want of wit ? what do those interpretations signifie , but mens quickness of wit , from some resemblance or other drawing their conjecture sometimes this way , sometimes that ? . divination by oracles he derides , as fasten'd by impostures upon thë divine spirits motions : [ id certe magis est attenti animi quàm furentis : hoc scriptoris est non furentis , adhibentis diligentiam , non insani . ] pag. . when their being , most-what , given in verse speaks them to be the result of humane industry : and their ambiguity fathers them upon persons providing for saving their own credit , let come what will. [ partim falsis , partim casu veris , ( ut fit in omni oratione saepissimè ) partim flexiloquis & obscuris , ut interpres egeat interprete , & ipsa sors referenda sit ad sortes ; partim ambiguis , &c. ] p. . they being sometimes false , sometimes true by chance ( as it frequently falls out in all kind of discourse ) sometimes so equivocal and obscure as the interpreter needs an interpreter , and the question what is the meaning of the respond is harder to answer than the question which was put to the oracle ; and sometimes so ambiguous , &c. such as that which herodotus reports apollo to have given to craesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 craesus halym penetrans magnam pervertet opum vim . which oracle would have proved true , whatever had betided craesus in that expedition ; whether , ( as he interpreted it ) he had made spoyl of the enemies , or ( as it fell out ) of his own wealth : but what reason have i ( saith tully ) to believe that apollo did give this respond , or to deem herodotus to make a truer report of craesus , than ennius did of pyrrhus : for what man living can think that pyrrhus received from apollo's oracle this respond ? aio te aeacida romanos vincere posse ; pyrrhus the romans shall defeat . for first , apollo never spoke latine ; secondly , the greek writers make no mention of this respond ; thirdly , before pyrrbus his time apollo had given over versifying ; and lastly , though aeacus his progeny were a stolid generation , that acted by main strength , not by policy , being belli-potents not sapienti-potents ; ( bellipotentes sunt magi ' , quàm sapientipotentes ] ex ennio . ) yet they could not be so thick-scull'd but to understand that this verse promised no more to them than to the romans ; that amphibolie which deceiv'd craesus might have deceiv'd chrysippus ; but this not epicurus himself . this affected obscurity of oracles macrobius complains of ( in som. scipion. . . ) [ qualis solet in divinationibus esse affectata confusio ? ] how great an affected confusion useth to be in divinations ? and touching oracles that prove true by chance , cicero alledgeth this example among others ; the water-man in copponius ' s fleet foretold indeed such things as fell out : but that was no more than we all fear'd ; only , what wisdom taught us to hide , the extremity of it forc'd him to reveal his fear . — i appeal to the gods and men , to say , whether 't is more likely , that the gods should communicate their counsels to that half-witted seaman , or to some of us who were present at the same time , in the same fleet , such as cato , varro and copponius himself . but ( which is chiefly to be considered here ) if our ancestors have not imposed fables upon us touching these oracles , how come they to be ceast , not only now , but a long time ago , so as nothing can be more contemptible than delphos is at present ? saith tully ( in the place forequoted . ) — [ sed , quod caput est , cur isto modo jam oracula delphis non eduntur ; non modo nostrâ aetate sed jam diu , jam ut nihil possit esse contemptius ? ] they that say the vertue of that place , whence those breathings issued , that impregnated the mind of the prophetess , are decay'd through age , speak as if they were discoursing of wine or pickles ; such things indeed in time will grow insipid : but what length of time can wear out divine power ? and what more divine than such breathing from the ground , as makes the mind foresee things to come , and enables it to compose in verse its praeconceptions ? but when did delphos lose this vertue ? not till men began to be less credulous of old wives tales , and to ponderate the unlikelihood of such stories . it is almost years ago since demosthenes said apollo's priestess did philippize : as much in effect as if he had said , philip had corrupted the oracle , and put words into the prophetesses mouth . whence we have reason to suspect , that in the rest of the delphick responds there was jugling , as cicero argues ; and upon these considerations he grounds this resolution : [ nec ego publicio nescio cui , nec martiis vatibus , nec apollinis opertis credendum existimo , quorum partim ficta apertè , partim effutita temerè , nunquam nè mediocri quidem cuiquam , non modò prudenti probata sunt . i think we ought not to believe either i know not what publicius , or mars his prophets , or apollo's ridles , whereof some being apparently feigned , others rashly blabbed out , were never approved of by any , not only prudent but moderate person . ] but i know not how , those superstitious , and almost fanatick philosophers , had rather have any thing be , than themselves wise ; they had rather think that prophetick breath to have breath'd out its last ( which if ever it was in being would have ever been , as divine and not expirable ) than not believe things incredible . sed nescio quomodo isti philosophi superstitiosi , & penè fanatici quidvis malle videntur , quàm se non ineptos . evanuisse mavultis id , quod si unquam fuit , certè aeternum esset , quàm ea quae non sunt credenda non credere . ] pag. . . the chaldaean astrology he stiles monstrous ; [ ad chaldaeorum monstra veniamus : ] — ( pag. . ) and quotes this sentence of eudoxus , plato's scholar , ( one , in the judgement of most learned men , second to none in that science , ) the chaldaeans are not at all to be regarded in their predictions and calculations of nativities : and panaetius , ( though a stoick ) affirming that archelaus and cassander , the prime astrologers of that age , never used this kind of divination : and scylax halicarnasseus , an intimate acquaintance of panaetius , and an excellent astrologer , wholly repudiating the chaldean way of prediction . of which opinion also was m. crassus , who in his expedition against the parthians , being told by an astrologer , it would not prove prosperous , by reason of some ill aspect he found in scorpio ; tush , saith he , i fear not scorpio , but sagittarius ( heylin . cosm. persia. . parthia ; ) meaning the parthians those excellent archers . yea , tully himself after the stating of the grounds laid down in defence of judicial astrology , explodes the chaldean principle of the conjunction of the stars with moon ; they being so vastly distant in height from her , as 't is not imaginable how at that distance they can infect her ; ( pag. . ) brings in examples of many thousands who all had the same end , though born at different times and under various schemes ; and of divers who had differing fortunes , though born at the same time . and cryes out ; oh incredible dotage ! worthy of a worse name than folly ! and having named l. turutius firmanus his calculation of romes nativity , though he were tully's familiar , yet he upbraids his folly with this exclamation ; o vim maximam erroris ! ( pag. pag. . ) oh the wonderful force of errour ? must the cities birth-day belong to the influence of stars ? say we , that it is of concern to a child , to have the heavens in such a posture at his birth ; can this have any influence upon brick and mortar , the cities materials ? but what need more be said toward the refelling of the chaldean vanity , than daily experience of the not coming to pass of their divinations ? how many things do i remember the chaldeans to have predicted , of pompey , crassus , and caesar , of this tendency , that none of them should die , but in an old age , at their own homes , and in great renown : insomuch as to me it seems very strange , that any man living should give the least credit to these men , whose prognostications they so every day refell themselves by the event . [ vt mihi permirum videatur , quenquam extare qui etiam nunc credat iis , quorum praedicta quotidie videat re , & eventu refelli . ] — ( pag. . ) . touching divination by the praenestine lots : he laughs at the invention of them by numerius suffucius . [ tota res est inventa fallaciis , aut ad quaestum , aut ad superstitionem , aut ad errorem : ( pag. . ) the whole business is a cheat , invented either for the sake of gain , or superstition , or errour . ] and to the stoical subterfuge to the omnipotence of god , he replies ; would god he could make the stoicks wise , that they might not , with a miserably distracting solicitude , believe all they hear , though never so incredible . but as for this kind of divination ( saith he ) 't is now every where exploded but at praeneste . . as to the original tradition of the art of augurizing , he thinks the story of tages so ridiculous , as it deserves not a confutation ; and calls himself a greater fool , than those were that believed it , for spending so much time in evineing the impossibility of it . [ sed ego insipientior quàm illi ipsi , qui ista credunt , qui quidem contra eos tamdiu disputem ] — ( pag. . ) it was ( saith he ) ingeniously said of cato ; that he wonder'd , how this kind of prophets could refrain laughing , when they saw one another : how few of their predictions have taken effect ? and those that have been follow'd with events sutable , what reason can be alledged that they did not fall out by meer chance ? king prusius , when hannibal ( lodging then with him in his exile ) had a mind to give battle to the enemy , said , he durst not , for that the entrails of the sacrifice portended ill luck ; but hannibal replyed , wilt thou give more credit to the inwards of a calf , than an experienc'd general ? [ carunculae vitulinae mavis quàm imperatori veteri credere ? ] did not caesar himself , though forbidden by the chief aruspex , waft over his army into africk ? which if he had ( as he was advised ) deferr'd to do , till after winter , he would have had the whole body of the enemy united before his arrival . what need to enumerate the responses of such fortune-tellers as have had contrary effects ? in this our civil war , good god! how many things did they delude us with ? what strange responses were sent us into greece from rome ? what said they of pompey , & c ? can there be a greater madness than that men should modulate their affais , and tune their counsels after the notes of birds ? which kind of divining that it was out of request with intelligent persons long before tully ' s age , appears from that story which josephus ( joseph . cont . app. lib. . ) relates from haecateus abderita to this purpose ; [ as alexanders army was marching towards the red sea , the augur espying a bird , commanded that the army should make a halt : one mosellanus asking what was the matter , the augur shewed him the bird , telling him , that if she sate still , the army must not march ; if she flew back again , they must face about , &c. mosellanus , without other reply , bends his bow and kills the bird : the augur and the army storming hereat as an impious act : what mad men are you ( answers he ) thus to trouble your selves , about a silly bird ? how could she advise us what way to take for our safety , that could no better provide for her own ? who had she known what would have come to pass , she would have kept her self out of the reach of mine arrow . . the roman oratour is as free of his sarcasms against divination by prodigies ; taunting first the reports of the prodigies themselves , as not digestable to a considerate mind . it was reported ( saith he ) to the senate , that it rained blood , that the river flowed with blood ; that the images of the gods were all on a sweat : do you think that thales , anaxagoras , or any natural philosopher would have given credit to the messengers that came with such tidings ? and next charging with levity and inconsiderateness , the exposition and application of them . what levity of mind does it argue , to conceive , if a mouse corrode the shields of lanuvius ( as before the marsick war ) this portends some sad fate to attend our armies ? as though it made any matter whether mice should have gnawn shields or bran ! if we make such things grounds of fear , i had cause to fear some mischief would betide the common-wealth , when i was consul , not so much from the provisions that cataline made , as from the mice , gnawing ( of all the books then in my study ) plato's common-wealth : or should epicurus his book touching pleasure be corroded , we must conclude the price of viands would rise in the market . if the foaling of a mule , the trembling of the earth , the appearance of meteors in the skies ( or any thing that seldom happens ) portend mischief to ensue ; to be wise must be ominous : for i believe mules births to be more frequent and less rare than wise men . such as he , to whom a person applying himself to know the meaning of a prodigy ( as he conceiv'd ) had befallen him , when he found a snake to have wrapt her self about the barr of his door , receiv'd from him this answer : if you had found the door barr wrapt about a snake , it had been a prodigy indeed . the male and female serpents found in the house of c. gracchus imported no more to him or his wife , than a pair of mice there found : and though upon his letting the female escape , gracchus died ; his death must be imputed to the sharpness of his disease , not to the emission of the serpent , any more than troy's enduring a ten years war is chargeable upon calchas his nest of sparrows , and not rather the valour of the trojans , and dissensions of the greeks : or silla his victory , to the serpent appearing on the altar as he was a sacrificing , and not rather his own wise managing of that battel . the ants carrying grains of wheat into midas his mouth , and the bees sitting on plato's lips ( when they lay in their cradles ) may perhaps be meer fictions ; but be they true , the predictions made upon them were only witty conjectures , and the falling out of their fortunes accordingly was fortuitous . as to roscius , the story may be false ; but if it be true , that he was in the cradle swathed about with a snake , this is not to be wonder'd at , especially in his birth-place , solonium , where snakes usually crawl about the harth : but rather the respond that was given upon it , that roscius would be a most noble and famous person . for to me it seems a wonder , that the immortal gods should portend the future famousness of a stage-player , and not of scipio africanus . what if flaminius his horse trip and cast his rider , is this a strange thing ? what if the ensign-bearer cannot pluck up his colours ? may be he stuck them down with a better will than he plucks them out . needed dionysius his horse a divine inspiration to move him to swim out of the river ; or the bees to fasten on his main ? if the spartans hear the clashing of armour in hercules his temple , and if his temple doors at thebes open of their own accord , or the shields there hung up be found fall'n down and lying on the ground , why should we look on those things as the effects of special and not common providence ? the setting of the golden stars of castor and pollux at delphos so as they never appear'd again , argues they fell into some thieves pocket : but that the greek historians should write , that there never befell to the lacedemonians a greater prodigy , than an apes overturning dodona's urn , and scattering the lots deposited in it , i again and again wonder at , far more than at that busie creatures spilling a pot full of lots . this was the then school-doctrine concerning divinations : whatever antiquity had propounded touching that subject , that age made no reckoning of , if it would not abide the test of reason . would it not then have been prodigious madness for the apostles to have attempted to impose upon that age with the evangelical history , wherein there is so frequent mention of dreams , visions , responds from heaven , and prodigies , as unlikely in their own nature , as most of those against which cicero makes exception ? could they think that that age , whose proud reason exalted it self above and against the authority of their own annals , publick records , and the uninterrupted tradition of their forefathers ; would stoop to the authority of a company of poor fishermen , in things more above the sphere of reason than those things were they had rejected , though backt with so great authority , meerly because they could not apprehend the reason of them ? what hope could they have that the disputers of this world ( termed so signanter by our apostle , cor. . ) who would thus exactly weigh and tell money after their father , would let the apostolical shekle pass as currant without bringing it to the tally ? that the inquisitive disceptators of this age ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) who with their altercation and ergo's had turn'd out of their creed the amen of their progenitors ; would at the perswasion of illiterate persons , turn their ergo into amen to the evangelical philosopher ? durst the most learned of them st. paul have challenged them to a dispute , with a where is the disputer of this age , had he not been well assured that he spake , that wisdom , and by that spirit , which none of them were able to resist ? that evangelical prophecies , divination , oracles , dreams , visions , and prodigies moved in a region above those blasts that had scatter'd all other such like things pretending to divinity ? § . the divine sentences we read in the former section are found written in the porch of philosophical divinity : for divination is no otherwise reducible to divinity than as the proem to the discourse , as the portal to the house : we will in this repeat the sermons ad clerum that were preacht in the church , take notes of the doctrine of the schools that had divinity for its text , when it pleased god by the foolishness of preaching to confound the wisdom of the prudent . in which juncture i find the whole body of eminent philosophers , ( however sceptical in most , and jarring in many ) yet with one mouth consenting in this point , that , of all kinds of theology , the poetical and fabulous is most destructive and dangerous . cicero , in his tusculan questions , ( lib. . ) speaking of this kind of divinity , calls those points he there mentions , the fictions of homer , shaping god after the pattern of man ; of which kind of divinity he saith , [ i thought , then when i wrote those books , and am of the same opinion still , that i cannot do my self or friends a greater courtesie , than if i wholly eradicate and throw down to the lowest stone the foundations of it ; ( de divinat . lib. . pag. . ) in his de natura deorum , ( lib . ) he introduceth lucillius balbus thus discoursing . [ seest thou not how from natural things happily and profitably invented , reason hath been forc'd aside ( equivalent to st. pauls [ becoming vain in their imaginations ) ] to counterseit and feigned deities ? which thing hath produc'd false opinions , turbulent errours , and most doting superstitions . the shapes , ages , apparel , ornaments , off-springs , marriages , kindreds of the gods are all drawn after the copy of humane infirmity . yea , the gods are presented to us as men subject to passions of mind : we hear the poets discoursing of their lusts , anger , envy , sickness , &c. which things to believe or affirm of god is a thing full of vain and extreme folly and levity . seneca , in his book against superstition , quoted by st. austin , ( de civit. . . ) but not extant ( except some diligent hand have of late retriev'd it from the mothes ) does boldly , copiously , and vehemently inveigh against theatrick divinity ; affirming that the world , through poetical delusions , worships them for gods , who if they should animate , ( and appear to men in ) those images in which they were worshipt , would be thought monsters . [ numina vocant , quae si spiritu accepto occurrerent , monstra haberentur . ] dost thou think ( so tully proceeds ) the dreams of titus tacitus , of romulus , of hostilius ever a whit more true than poetical fables , or any thing more lewd than these ? how they came to put their gods into such monstrous shapes , hyginus informs us ( in his poetick astronomy tit . sagittarius . ) — [ ita jovem fecisse , ut cùm omnia illius artificia uno corpore vellet significare , crura ejus equina fixisse , quòd equo multum sit usus ; & sagittas adjunxit , ut ex his , & acumen , & celeritas esse crederetur : caudam satyricam , quòd satyris aeque ac musis sit delectatus . ] a right jack of all trades , painted with all the escutcheons and arms belonging to his several professions . but tully is no where more unmannerly and sawcy with the poetical gods , than in his morals , where forgetting the gravity of a stoick , he pours out such like sarcasms as these upon the poetical jove : seeing jupiter is described by the poets pencil to have been so exceeding salacious , why does he not yet beget children if he be alive ? hath age gelt him ? the law of papias restrain'd him ? or hath he obtain'd the priviledge of three sons ? of scaevola's doctrine , touching this point , st. austin ( de civit. . . ) giveth this account ; that he maintain'd the poetical stories of the gods to be nugatory and trifling , feigning many things of them unworthy of them : making one a thief , another a murderer , another an adulterer , incestuous , &c. varro's assertion was ( as the same father ( de civit. . . ) reports it ) that in fabulous divinity there are many things , not only contrary to the dignity and nature of god , but such as cannot , without great opprobrie and absurdity , be affirmed of the most debaucht and despicable man. i shall have occasion afterward of reassuming this point , and introducing more testimonies : i will therefore let cicero who spake first speak last ; who writes to atticus ( his great familiar , and therefore this he spake under the rose ) that he would give his daughter livia that vertuous education , as ( if the world understood what he did ) she should be worshipt as a goddess , rather than either juno or minerva : for she is not ( saith he ) in any laudable thing inferiour to the best of the poetical goddesses . the greatest part of his third book de nat. deorum , he spends in exploding the stoical and poetical divinity ; if the planets must therefore be concluded deities , because of their regular motion ; let 's take tertian and quartan agues into the number of gods. if jupiter and neptune be gods , are not their brethren so too ; orcus , acheron , cocytus , styx , phlegeton , & c ? why , next , are not charon and cerberus reputed gods ? nostri quidem publicani , cùm essent agri in boeotia deorum immortalium excepti lege censoriâ , negabant immortales esse ullos , qui aliquandò homines fuissent : our sequestrators , when the law of the censors had excepted the lands in boeotia belonging to the immortal gods , would find no such lands ; alledging that the deities there having been once mortal men , could never turn into immortal gods. thus , though socrates his death over-awed those in whose memories the fate of that philosophical-proto-martyr was fresh , yet length of time having pretty well digested that cold flegm and crude fear , which socrates his aconite had bred in former ages ; the whole company of the then modern philosophers ( except epicurus his herd of hogs ) began , about our saviours time , to prick up their bristles , and proclaim their dislike of that fabulous divinity , that had in former times obtain'd credit in the world . in which age , thus well secured from seduction by the most plaufible and insinuating fables , for the apostles to assault the world with naked and plain stories , of one jesus of nazareth , born at bethlem , king of the jews , &c. and of things as much exceeding humane belief , as any the most unlikely fictions of the vainest poets , would have been the most sottish attempt that ever was undertaken by the most insensate changelings , had not the adventurers been themselves throughly perswaded of the truth of those unlikely stories , and perfectly instructed with a power to demonstrate the truth thereof to others . st. paul's disputing at athens ( the great mart of learning ) concerning the living god , his offering to prove to the philosophers face , that jesus of nazareth is that god , by a bare telling ( by babling over as they at first reputed it ) the history of christ , had been ground enough for agrippa's charge , [ paul , thou art beside thy self , ] if his own consciousness to its truth , and the irrefragable demonstrableness thereof to others , by gods hand and seal set to it , had not animated him to that attempt . could that chosen vessel hope to vend his commodities , had they been adulterate , among such cunning merchants ; his gemms , had they been but bristol-stones , among such knowing lapidaries ? would he have shown his treasures of wisdom to an age so inquisitive , and so happy in its inquest , after wisdom , had they not been such as would abide the severest scrutiny , even of them that had tryed all former stuffs of the same nature , in appearance , and exploded them as spurious ; of them , whom the authority of homer , the antiquity of hesiod , the reverence of orpheus , or the fear of municipal laws could not impose silence upon , when they saw the world imposed upon in matters of religion by popular fictions ? the light of natural knowledge , even in divine things , had never shone brighter , neither had the windows of mens minds been ever set more wide open receive in the beams thereof , than when the gospel was first exposed to the world : had not therefore this eaglet been the genuine off-spring of supernatural light , it would not have ventur'd to out-face this noon-day-sun of natural knowlege . for that which we read [ in them hath he set a tabernacle for the sun ] the ancients read [ posuit in sole tabernaculum ] he hath set his tabernacle in the sun ; and some of them expound it to be a prophecy of the apostles publishing the gospel ( the summ whereof is the tabernacling of god in man ) in the clearest day of humane knowledge that had till then shined out upon the world ; or , as the prophet paraphraseth , when men should run to and fro , as dissatisfied with former science falsly so call'd , and by that disquisition and canvassing of old traditions , increase in knowledge . christ did not shuffle in his doctrine in the dark , but produc'd it , when all kind of humane literature was improved to that giantick stature , as none before that , reached to ; and whoever since have stood candidates for the repute of excellent humanists , have not by a general vote obtain'd the honour they stood for , except they have been found imitators or emulators of that age. among poets , he bears away the laurel , even at this day , as the best lyrick , heroick , satyrist , comick , tragick , &c. who approacheth nearest those that then flourish'd , horace , virgil , ovid , juvenal , terence , seneca , &c. among orators he hath the general applause , that shoots nearest the mark which pliny set himself ; who was so far from taking as an opprobrie what m. regulus objected against him , that he was tully's ape , as he gloried in his being esteem'd an emulator of so unparallel'd a precedent , protesting that the eloquence of his own age was too low a lure for him to fly at , ( plin. secund . lib. . ep . . ) among politicians he 's reputed the craftiest that most resembles tiberius , he the solidest that writes best after the copy of augustus . among patriots , cato's , among historians and martialists , caesar's transcripts , are the only men of account , in our modern calculations of mens deserts . as for divine philosophy the platonick , which attain'd to its full growth about our saviours time ( aristotle being then , and many hundred years after , scarce taken notice of , till ( in the reign of severus ) aphrodisaeus brought him into credit ) hath ever been in st. austin's judgement ( de civit. . . ) — [ non quidem immeritò excellentissimâ gloriâ claruit ] of best esteem , and such as all other sects must strike top-sail to in those seas . aristotle indeed , justly carries away the name of daemon ( for his universal insight into all things ) yet he must yield to plato the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for his surpassing knowledge in things divine . now it was against the sun of platonick philosophy , shining out in his greatest splendour , that the primitive church held up the gospel . it was in this galaxie they shed the milk of the word ; had it therefore not been sincere , the whiteness of this milky way would have bewrayed the adulterate mixture . this observation tertullian urgeth to the gentiles in his apology , ( apolog. . cap. ) — [ christus non rapaces , & feros adhuc homines multitudine tot numinum demerendorum attonitos efficiendo , ad humanitatem temperavit , ut numa ; sed jam expolitos , & ipsae urbanitate deceptos in agnitionem veritatis oculavit . ] christ did not temper to humanity wild and savage men , by amazing them with a multitude of deities , whose favour must be purchast as numa did : but gave the faculty and means of seeing the true religion to those that were already polisht , and deceiv'd with urbanity it self : ( let me add ) with religion it self , and that religion abetted by the greatest champions that ever appear'd in its defence . what would christ's squadron of fishers have been in the hands of such goliahs , had they not been the army of the living god ? § . the world , in respect of its sentiments touching religion , was immured within another wall , a fourth defence against surprisal , when the gospel made an on-set upon it , enough to have sunk the assaylants spirits into a despondency of obtaining the victory , had not that brazen wall , of their being not couscious to themselves of having any base design upon it , been their royal mount , and the lord of hosts their leader : nothing less than this could have animated them to attempt , to impose a new , which the learned party were so much prejudic'd against ( as has already been shewed ) and wrest the old civick religion out of its hands ; at that time , when the vulgar through the sly insinuations of the politicians had as great , if not hotter , zeal for it than ever : as is apparent , from the most illuminated philosophers providing salvo's , for the securing the grandeur of the civick devotions , and the then establisht religion , against the side-blows themselves seem'd to give it , in their commending of natural , and decrying fabulous theology : though they quitted their hands of this ( indeed impossible ) undertaking so awkly , joyn'd the asses head of these salvo's to the lions body of their preceding discourse , so unhandsomly , and thereby made the parts so incongruous , discoherent , inconsequent , nay , contradictory to one another , as they could not have devised , how to have more openly signified to the diligent reader , that they set these pack-sadles upon the backs of their generous palfreys , not for the ease or satisfaction of their own , but to gratifie the deluded consciences of the rabble , ( who by this means might ride a cock-horse without galling in that most tender part ( which they miscall conscience ) which their sharp-backt reasoning of fabulous divinity into contempt , would otherwise have gall'd ) and to make their own peace with the state , for paring its religion too near the quick . these were the weights st. austin observ'd to hang at the lines end , and pull the soaring varro down again , when he was upon the wing , and flying aloft in pursuite of the poets fables , with as opprobrious language as ever came out of that grave mans mouth ; vide aug. ( de civit. lib. . cap. . . . ) — [ hic certè ubi potuit , ubi ausus est , ubi impunitum putavit , sine caligine ullius ambiguitatis expressit — quid existimare debemus , nisi hominem acerrimum ac peritissimum — oppressum fuisse suae civitatis consuetudine a clegibus ? ] here indeed where he might , where he durst , where he thought his liberty of speech not punishable , he declares his mind without the darkness of the least ambiguity . — and when we hear him plead for that in our temples , which he had condemn'd in our poets , what can we deem but that this sharp-sighted , and most skilful divine was opprest with the custome and laws of the city ? this was it which clipt the tongue of cicero , when he was hotly declaiming against divinations , and made him eat his words , and seemingly to cross out all he had writ , with such dashes of his pen as these ( de divinat . lib. . . ) — quam ego reipublicae causa communisque religionis colendam censeo ] as vain as it is , it ought to be retain'd for the sake of the republick and vulgar religion . again , [ retinetur autem & ad opinionem vulgi , & ad magnas utilitates reipublicae ] — ( de divin . . . ) though in this antiquity err'd , yet this errour is to be retain'd , to keep up in the vulgar an opinion of religion , and for the benefits that thence accrew to the common-wealth . and therefore p. claudius , and l. junius , for sailing contrary to the omens exhibited , are worthy of the punishment they underwent ; for they ought to have observed the rules of our religion , and not with that contumacy have sleighted the manner of the countrey : tamen postea reipublicae causa retentam , &c. ( id. . ) to conclude these quotations with what he concludes his treatise of divination . [ nec verò ( id enim diligenter intelligi volo ) superstitione tollendâ religio tollitur ; nam et majorum instituta tueri sacris , ceremoniisque retinendis , sapientis est . ] neither is religion destroy'd in rooting out superstition , ( i would have you mark that diligently ) for it is the part of a wise man , to maintain the institutions of our fore-fathers , in retaining sacred rites and ceremonies . did ever words coming out of one mans mouth , at one breath , blow hot and cold , as these do . oracles , auguries , inspection of entrails , observation of birds , mindings of prodigies , &c. are vain superstitious things ; and superstition must be rooted up : but as vain as they be , they are the institution of our fore-fathers , rites and ceremonies appointed by our religion : and therefore a wise man must not reject them . this made porphyry fetch so many doubles before he squatted down on his seat , before he came to a full point , in that discourse of his touching sacrifices : one while affirming that all bloody sacrifices are the food of evil spirits , and to be abstained from by wise men. ( porph. de sacrif . l. . . ) [ vir igitur prudens atque temperans cavebit ejusmodi sacrificiis uti . ] and yet with the same breath making it necessary for cities to make evil spirits propitious to them , by such sacrifices , hereby tying them ( as it were by the teeth ) not only from doing them mischief but to do them good . [ civitatibus fortè necessarium hos daemones conciliare . ] ( id pag. . ) of which kind of daemons he had , in the precedent page , past this doom , that they never do good . absurdissima opinio vel à bonis mala , vel à malis bona contingere posse , p. . firmiter credendum , neque bonum unquam laedere , neque prodesse malum daemonem ; non enim caloris est ut inquit plato frige-facere . ( pag. . ) it is a most absurd opinion that either bad can come from good spirits , or good from bad : we must therefore firmly believe that a good spirit never hurts , that an evil spirit never profits any man ; for it is impossible that heat should make cold , saith plato . and that their malicious and libidinous natures are not tamed or allayed , but fed , and made more fierce by such oblations . [ his pinguescere solet ; vivit namque vaporibus & fumigationibus & nidore sanguinis , & carnium vires assumit . ] ( pag. ) and yet at last granting a liberty , nay imposing a necessity upon his wise man , to do as the vulgar do ; that is , with bloody sacrifices to cokes impure spirits : ( and this by the authority of theophrastus , and consent of pagan divines , and example of philosophers , ) and to mitigate their malignity by sacrifices , prayers and oblations : to which , saith he , as we partake of the common nature , we must be compell'd in order to the saving of our bodies and estates from the destructive effects of their anger . [ vnde meritò compellemur improbam potestatem demulcere . ] porph. de sacrificiis l. . . the freedom of seneca's speech in his book of superstition , is such as he reprehends the urban religion more copiously than varro did the theatrick and fabulous , saith st. austin ( de civit . . . ) and so vehemently that the sharpest taunts , which tertullian gave the civick worship , were not comparable to those bitter declamations of seneca against it ; as tertullian himself testifies to the gentiles face in his apology ( cap. . ) [ o impiae voces , sacrilega convitia ! infrendite , inspumate , iidem estis qui senecam aliqua re pluribus & amarioribus de vestra religione perorantem non reprehendistis . ] ( thus i find tertullian's text corrected by the copy of p. pitheus in the preface to seneca's second tome . ) when i speak thus reproachfully of your gods ( saith tertullian ) you cry out , o impious expressions ! o sacrilegious raylings ! grind your teeth , spit in my face , and yet you are the same men who did not reprehend seneca , though he made a formal speech against your religion , in far more and sharper words . but what liberty this philosopher took in writing he denied to himself in living ; philosophy did but make him half free ; not free indeed , as the son of god makes his disciples : for he worshipt what he reprehended , he did what he condemned , he ordered what he blamed ; [ aug. de civit . . . ) [ affuit ei libertas scribenti , viventi defuit ; quasi liber locutus est , ut servus vixit , colebat quod reprehendebat , agebat quod arguebat , quod culpabat adorabat . ] that he might not seem negatively superstitious to the world ; he thinks with the wise , but walks with the crowd : and in the temple does what he sees others do ; conforming himself to the laws and customs of the city , in the outward act ; keeping his philosophy to himself in the inward man. and seasoning his precedent reproofs of the madness of the urban religion , ( that his citizens might better relish both writing and writer ) with these grains of salt sprinkled upon them : [ sapiens servabit tamen haec omnia tanquam legibus jussa non tanquam diis grata . ] yet a wise man must observe all these things , as commanded by the laws , not as acceptable to the gods. than which aphorism ( bating his notion of more gods than one ) applyed to indifferent rites , never any thing was uttered either of more truth , or more tending to peace : for the wisdom from above teacheth us to keep our faith to our selves ; and in our external actions , conform to the laws , where they enjoyn nothing that the supreme law hath prohibited . but as he applies it , it is the most unsavoury expression that ever fell from his pen : for thus he proceeds . [ omnem istam ignobilem eorum turbam , quam longo aevo longa superstitio congessit , sic adorabimus ut meminerimus cultum ejus magis ad morem quàm ad rem pertinere . ] we should so adore this whole rascal company of these gods , which ancient superstition in a long tract of time hath scraped up on an heap , as to bear in mind that the worship of this crew be ascribed to custom rather than be thought pertinent to true devotion . so heavy did the vulgars dotage and the sanction of the laws lie upon the loins of these most strong sinewed philosophers , as it made them bend under it ; one part of the discourse upon this subject interfere with another , and their life differ from their doctrine . § . . but this does only consequentially imply the common peoples , and the commanding parties zeal to the then establish'd superstition . valerius maximus speaks it out directly in words at length , and not in figures ; who writing to tiberius , makes this use of all the stories he produceth of men contemning the religion of those times ; that whatsoever mischiefs befel them or their posterity , though many ages after the decease of the promeritors , were inflicted upon them in revenge of that contempt . if the army under varro miscarry at cannae , it is because he had not celebrated the circean festivities with due ceremonies ( l. . cap. . sect. . ) if the once noble family of the potitii fall into decay , if thirty youths of that house dye all within the compass of one year , 't is because appius censor committed that priestly function , which originally belonged to the potitii , to persons of a sordid abstract , thinking that office to be too mean for that then flourishing family . if turullius antonie's lieutenant cut down the sacred grove about aesculapius's temple , and caesar in that place discomfeit his army , that is interpreted a divine revenge taken upon the delinquent and an expedient used by that reputed god , to vindicate his own honour and regain a greater veneration . if , on the other hand , the roman affairs be more under the eye of indulgent providence , than the concerns of any other people , 't is in reward of their scrupulous care , and cautious observance of the least punctillios in matters of religion . if posthumius have good success in the affrican wars , he may thank mitellus the pontiff , who would not permit him to budg one foot out of the city , till he had obliged the god of war , by solemn invocation , to be on his side : and his own religious obsquiousness , in submitting the fasces to the mitre . innumerable such instances might be produc'd , but what more can be required to demonstrate the devotedness of the roman empire in tiberius his reign to the received religion than that which this author gives upon occasion of mentioning l. furius bibaculus , who , being praetor , ( notwithstanding that the privilege of his place exempted him from the execution of that office , ) at the command of his father , ( who was one of the colledge of the salii ) condescended to go in procession , bearing the sacred ancile before his father , with his six mace-bearers before himself . upon which story valerius hath this note : our city hath ever deem'd that all things ought to be set after religion : wherefore the greatest generals have vouchsafed to officiate divine service , thinking they should then best manage secular affairs , when they did well and constantly serve the divine power . hence lucilius ( in ciceron . de nat . deor. lib. . ) [ pub. claudii temeritas , qui etiam per jocum deos irridens &c. ] imputes p. claudius his overthrow and punishment to his temerity in deriding the gods. in this posture lay the world , at the dawning of the day of the gospel . enjoying it self in the warm and close embraces of her sacred animals , her statues , into which were charm'd the spirit of the holy gods , as the amorado thought : and those thoughts so fixed , as , though the world knew they were venuses of its own carving ; and had explicite reasonings with its self answerable to those in the prophet ( is. . ) yet so had the veneration of antiquity , the commonness of custom lull'd it into a lethean forgetfulness of its own handy-work , as the perswasion that they were gods indeed , and that to their religious observances they were indebted ; for all the benefits were powred down upon them , could not be eradicated by the closest and most convincing arguments . the conceit , that they had found the lips of those statues warm , in propitious responds ; their bosoms soft in gracious returns to their votaries ; that they had felt the beating of their pulses , in their declared liking or disliking of persons and actions proportionable to the worlds genius ; had so far prevail'd with this pigmalion , as his knowledge of the contrary is cast into a dead sleep , while he is entertaining himself with these pleasing dreams . now had the apostle attempted to interrupt the world , in those fancied enjoyments with fancies , had they instead of those sacred animals , thrust into the bed a dead image , or a pillow stufft with hair ; what could they have expected , but to have been deservedly clamour'd against , as men upbraiding the world with the imputation of more insensate stupidity , than can possibly seise upon a rational soul , what ▪ leave those gods , under whose wings i have been brooded to this perfection of honour and happiness , whose present relief i have as often found as invocated ; for one that was but the other day in clouts , and could not save himself , when he was dared to do it to his face , nor be heard , in that fervent prayer for releif he preferr'd to him , whom he called his god and father ? what reply could they have return'd to these expostulations , had they seen no more in christ than man ? had they not known him to be the living ( as well as express image of the living ) god ? to be that eternal word , which by his power bears up all things , and of power enough to bear down before him those strong men , who had got such firm possession of the house , as none ( no not among the most rational philosophers ) could 〈…〉 out but a stronger than they . chap. vi. the advantage the world had to try apostolical doctrine by the touch-stone of the septuagint . § . the septuagint was the worlds guard against all possible delusion . the light of the original tradition shon out of the east ; judaea the navil of the earth had plenty : thither pithagoras , socrates , plato , &c. finding a famine at home , travell'd for the corn of heaven , &c. § . josephus , and the church history of the translation of the seventy , defended against scaliger ' s exceptions . hermippus and aristaeus reconciled by anatolius . the authority of socrates comes short here of josephus . § . the sanhedrim held correspondency with the dispersion ; no harder a task for the jews , whose mother-tongue was hebrew ; and who for commerce sake were forc'd to learn the greek , the common language of the empire , to turn the hebrew into greek : than for the belgick churches amongst us , to turn a dutch bible into english. § . whence ptolemy learn'd that curse he pronounc'd upon them that should add or take from the seventy's translation . whence the fiction of three days darkness , and the application of solomon ' s text , there is a time to rend . § . the legend of the golden letter'd jehova . ptolemy might be a bad man , and yet curious in point of learning . he was a kind of jewish prosylite , and as good a one as herod , poppaea , &c. god can make bad men instruments of good . the fathers and primitive churches esteem of the septuagint . § . the candor of the blessed jesus in sending the picture of the messiah , drawn by the prophets before be came in person , that there might be no mistake of the person : in appealing to a religion pre-existing to and co-existing with that of his erecting . § . this age wherein the gospel was first preach'd , had ( besides all those fore-mentioned guards against surprisal ) the advantage of a peculiar expedient , to try the truth of what the apostles publish'd even at their own bar , and by their own avowed principles ; and to have proved it false , had it indeed so been , to the apostles own faces , themselves being judges : by means of ptolemy's having procured ( some hundreds of years before our saviours incarnation ) the translation of the old testament into that tongue that had 〈◊〉 the vulgar tongue of the empire some while before , and was in the age of the apostles familiar to the learned romans . those sacred oracles having been lock'd up from former ages in hebrew , a tongue barbarous to the western world. so that it could have no knowledge of the contents of those divine writings but what was communicated , by the oral tradition of jewish teachers . from whence , notwithstanding those most famous and incomparably knowing philosophers , that travell'd for learning into judaea , aegypt , and the countries circumjacent , gather'd such maxims as served them , like so many straight rules , to discover , in a great measure , the crookedness and deviations of the commonly received opinions , touching god and nature . the first graecian theologists , pherecydes , pythagoras and thales , are acknowledged with one mouth to have been the scholars of the aegyptians , chaldaeans and hebrews ( as josephus saith , contra appion . lib. . ) for the confirmation of which , he alledgeth the authority of hermippus , a pagan historian , who ( in the life of pythagoras , lib. . ) writes that pythagoras did translate out of the institutions of the jews , many things into his philosophy ; and clearchus , aristotle's scholar , who , in his dialogue of the jews , brings in his master , confessing he had learned the best part of his knowledge of a certain jew . the swarm , that hived in plato's mouth , came from mount carmel , and was a call of the school of the prophets there . the honey which that attick bee made , was gathered from the flowers of moses's paradise and solomon's garden ; of which , his philosophy so perfectly relisheth , as many of our ancient christian writers , wondering at the congruity of his doctrine to christian verity , conceived he had conference in aegypt with the prophet jeremy : of which opinion st. austin sometimes was , but retracted it upon the account of that light which cronology gave him to see his error , ( it being thence apparent , that plato was born almost an hundred years after jeremy was dead , ) and pitcheth upon this , that this busie and industrious bee suck'd that part of his philosophy from the lips of an interpreter ( as he did the aegyptian ) as well as he could , ( de civit . . . titulus . ) [ unde plato illam intelligentiam potuerit acquirere , qua christianae pietati propinquavit . ] whence plato might possibly acquire that understanding whereby he approach'd so near to christian religion . of which that learned father , there , makes proof , by instancing in several platonick sentences and notions , so agreeing in the main , and yet differing in the circumstance , as speaks plato to have partly understood moses his sence , but not his words . but what need i urge the authority either of st. austin , or justin martyr , who in his exhortatory to the gentiles ; or eusebius , who in his praeparatory to the gospel : or theodoret , who in his books of the affections of the greeks , write , that plato did translate many things into his , out of moses his books . when numenius the philosopher stiles plato the moses of greece . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what is plato but moses , speaking in the attick dialect ? vives in aust. de civit . lib. . cap. . god , planting his word in judaea , the center of the habitable earth , left all men without excuse , who by natural sentiments , finding a dearth at home , did not travel thither to buy corn : so that it is not to be wondred at , that inquisitive men should come out of all nations , and hang upon the skirts of the jews . but towards the rising of the sun of righteousness , the day star of the septuagint arose in the sight of the gentile empire : temple light , confining it self no longer to that kingdom of priests , diffused its beams , not faintly through the crannies of verbal tradition to a few , but in their full lustre to all through its windows , made by this translation as wide on the out-side as the material temples were on the inside . so that those scriptures of moses and the prophets , to which the apostles appeal'd for the proof of what they taught , had been , for some hundreds of years , made common to gentiles , and in every man's hand that listed to read them ; by which means the world is put into a capacity to try ( by that touch-stone ) of what metal the gospel was . a way of tryal it would never have ●ood to , much less have called for , had it been conscious to it self of the least adulterate mixtures . is it possible by false transcribing , to put a cheat upon that man , that has the original in his custody ? why ? the old testament is the original draught of the messiah . the gospel pretends it self to be the transscript of that original . and therefore had the serpent intended to have cheated the world by a false copy , he would have taken pen in hand , before the time of the apostles , before the original deed had come to its hands . this argument , that never sufficiently praised apologist for the christian faith , tertullian ( as his use is , ) pithily and strenuously presseth to the conscience of the gentiles , ( apol. advers . gentes , cap. . ) [ nec istae nunc latent , ptolemaeorum eruditissimus ( quem philadelphum supranominant ) & omnis literaturae sagacissimus , cum studio bibliothecarum pisistratum ( ut opinor ) aemularetur , inter caetera memoriarum , quibus aut vetustas aut curiositas aliqua ad fam●m protrocinabatur , ex suggestu demetrii phalerei grammaticorum tunc probatissimi , cui praefecturam mandaverat , libros ae judaeis quoque postulavit , proprias scilicet & vernaculas literas , quas soli habebant . — sed ne notitia vacaret , hoc quoque ptolemaeo 〈◊〉 judaeis subscriptum est , sep●uaginta duobus interpretibus indultis : quos menedemus quoque philosophus providentiae vindex de sententiae communione suspexit . affirmavit haec quoque v●bis aristaeus , ita in graecum stilum ex aperto m●nimenta reliquit . hodie apud serapaeum ptolemaei bibliothecae cum ipsis hebraicis literis exhibentur . sed & judaei palam lectitant , vectigalis libertas vulgo aditur , sabbatis omnibus : qui audierit , inveniet deum , qui etiam studuerit intelligere , cogetur & credere . ] the old testament scriptures ( wherein is laid up the treasure of the whole jewish , and from thence of our religion . ) quibus the saurus totius judaici sacramenti collocatus & inde etiam nostri . ( id ib. paulo inferius . ) are now divulged . for the most learned of the ptolemy ' s sur-named philadelphus , a diligent inquirer after all kind of literature , emulating ( as i suppose ) pisistratus his library ; among other memorials , which either their antiquity or rareness commended to publick fame , upon the suggestion of demetrius phaleraeus , whom he appointed library-keeper , required of the jews those books that were writ in their mother tongue , and no where extant but in their own custody alone . — but that the world might no longer be destitute of the knowledge of them , the jews yield to ptolemy ' s request , and give licence to seventy two interpreters to translate their bible : for whom menedemus the philosopher , menedemus , ( non ille cynicus coloti lampsaceni discipulus : sed socraticus phaedonis filius . ) josep . autiq . . . ) not the cynick who was the scholar of colotus lampsacenus , but the son of phaedon and the disciple of socrates , ( that defender of the doctrine of providence ) by reason of those scriptures agreement with his opinion , had a very great respect . aristaeus also hath affirmed to you these things , having left manifest memorials thereof in greek . ( hieron . prefat . in pentateucham . ) [ aristaeus ptolemaei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] not the procounaesian whom strabo condemns as a fabulous and jugling historian , who lived in the reign of cyrus and in the fabulous age of greece , though josephus eusebius and others stile this man aristeus . ( franc. junii not . in locum tertulliani . ) ptolemy ' s library , together with the hebrew scripture which they translated , is at this day to be seen in the temple of serapis . [ serapium templum it a exornatum ut post capitolium — nihil orbis terrarum ambitiosues cernat , in quo bibliothecae fuerunt inaestimabiles & septuaginta voluminum millia , ptolemaeis regibus vigiliis intentis , composita , bello alexandrino dum diripitur civitas , sub dictatore caesare conflagrasse ( am. marcellin . lib. . ) the temple of serapis ( so beautified as next to the capitol , the whole world affords not a more stately piece : wherein were libraries of inestimable value , and . volumes gather'd together by the two ptolemies , ) was burnt in the alexandrian war when caesar was dictator ; yet through special providence , if not the whole library , yet at least the hebrew testament which the seventy translated into greek escaped the fire , as is manifest from this appeal of tertullian to that hebrew copy . and if you be unwilling to go so far , to inform your selves in the truth of these things 〈◊〉 you may have assurance of it at home ; for in rome the jews read this translation publickly , and as long as they pay their composition for enjoying this liberty , the vulgar repair every sabbath to their synagogues , where he that hears may find the true god , and he that labours to understand what he hears cannot chuse but become a christian. § . the learned scaliger with-holds assent to this so currant story of the ptolemaean version , conceiving that book of aristaeus ( out of which josephus , and from him the fathers borrowed that story ) to have been feigned by some grecizing jew , to get the greater reverence and authority to that translation . ( scalig. animadvers . in eusebium ad an . . ) we will consider his reasons , not so much for the weight of them : as for the esteem of the author ; ( to whose inestimable parts , some perhaps may not think fit to cast in that allay , which the judicious and impartial doctor heilin mixeth with them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but of equal arrogance . heilin belgium . . pag. ) and importance of the effect for it , upon every slight critical exception , we suffer the credit of those generally approved historians , whose fidelito has pass'd for current , and gained the prescription of so many ages , ( who had better means of detecting the falsity 〈◊〉 we have , and as much honesty to put them upon the improvement of those means , ) we shall , at the long run , turn all faith out of doors , except it be of this article , that every modern mercury is trismegistus , ter maximus & omnia solus . one with whom wisdom was born and shall dye , job . . scaliger's first objection . hermippus ( in diogenes laertius ) affirms that demetrius phalereus , whom aristeus brings in as the procurer of this translation , was so far out of favour with ptolemy philadelphus ( for perswading his father to dis-inherit him ) as in the beginning of his reign he banish'd him : what can therefore be more improbable than the report of aristaeus ? answer , . should we grant to hermippus in diogenes , an equality of authority to aristaeus in josephus ( which to him that considers the disproportion , either of time or place betwixt josephus and diogenes , will seem a very unequal match , ) yet this would not prejudice the story of aristaeus , as to that circumstance the learned critick cavils at . if we weigh what anatolius bishop of laodicea affirms in eusebius ; ( eus. ec . hist. . . ) where commending aristobulus , he saith , he was one of them who were sent to translate the sacred scripture of the hebrews unto the gracious princes ptolemaeus philadelphus and his father , ( am. marcellinus also useth the plural number , [ ptolemaeis regibus vigiliis intentis composita . ] lib. . ) which passages , as they fully reconcile the seeming contradictions of the fathers , in their computations of the time of this version ( st. jerom and eusebius placing it in the beginning of philadelphus , irenaeus attributing it to ptolemy lagi , and clemens alexandrinus questioning to whether of them it should be referred ; are not adverse , but divers expressions of the same date , viz. the later end of lagi his reign , in the two last years whereof his son was his colleague . ) so it clearly solves the objection , for after lagi his death , ( possibly ) philadelphus , at the beginning of his reign alone , might bannish demetrius ; and yet in the beginning of his reign with his father , be so far from discovering his displeasure against him , as to hide his grudge from his father's apprehension ( whom he could not but think would stand betwixt demetrius and harm ) he might very well put him upon that imploy about his library , which was like enough to take up all the thoughts of so bookish a man , and to divert them from being imploy'd about the securing of himself from that fatal stroke he intended for him as soon as his shield was taken away , as soon as the days of mourning for his father should come . but to put it beyond all doubt that the translation was forwarded by demetrius phalereus under lagi . clemens alexandrinus states it thus , the scriptures of the law and prophets were translated as men say , in the reign of ptolemy lagi ; or as some say , in the time of philadelphus , ( cum maximam ad eam rem contulisset diligentiam demetrius phalereus , & ut verterentur vehementer procurasset , ) after that demetrius phalereus had ( to wit under lagus ) used a great deal of diligence towards the effecting of that thing . ( clem. storm . . . ) as if this sagacious and most learned father had so many hundreds of years before smelt scaligers objection . answer , . but to answer thus , from the allegation of this laodicean bishop , may seem to some , to have too much of the laodicean temper in it , to be too luke-warm a reception of so hot a charge , against so great an authority , as the story of the septuagint comes armed with : to gratifie , therefore , the just zeal of them that are of that perswasion , let us weigh the opposed testimonies in an equal ballance . in one scale we find hermippus , in the other aristaeus : say they yet hang in an equal poyse , ( jam sumus ergo pares ) i can give free lieve hitherto to suspend assent . let then the overweight that is cast into both these historians , cast the scales . . the voucher for hermippus is diogenes laertius ; who about the ear of christ . wrote the lives of the heathen philosophers : an author of good credit and judgment , where he writes intentionally , but every occasional dash of his pen , as this was , touching the septuagint , cannot seem with intelligent persons to be of credit sufficient , to dash out the authority of josephus , who voucheth aristaeus his story , and not only lived nearer the time of this transaction , by almost an hundred years , but upon the place where the chief part of it was perform'd ; a man so peculiarly qualified by all helps imaginable for the giving a full and faithful account of the jewish affairs ; as he that knows how well skill'd he was in their antiquities . and how free he stood under the protection of the roman emperours , and of his own judgment ( being a pharisee and priest in judaea , and therefore not of the alexandrian interest ) of any temptation to flatter the jew in general , much less the alexandrian and greecizing faction : and how accurately he discharged that part of the jewish history the matter whereof fell under the ocular inspection of men then living when he put it forth : ( in so much as agrippa for his part gives him those testimonies . ( josephi vita . ) it appears by thy writings , that thou needest no information in any of these things whereof thou writest , and again , i have read thy book , wherein thou seemest to me to write history more accurately than any man else ) . and how strenuously he maintains , against appion's cavils , his history of the jewish antiquities , ( proving the truth of those passages against which appion excepts , by the testimony of those witnesses , whom the graecians themselves esteem most worthy of belief , ( cont. app. lib. . ) and the self-contradiction of those were alledged against the truth of this history ) : and how well he vindicates ( against justus his exceptions ) his history of the jewish wars ; not only in retail , but in gross , appealing to common sence , to judg whether of them were more like to hit the mark of truth ! justus , who did not publish his history until twenty years after the writing of it ( when those caesars , king agrippa , and captains that managed the wars , were deceased ) ; or himself , who out of consciousness to the truth of his own history , dedicated and delivered it into those emperour's hands , through whose hands the affairs had past which he wrote of , and in whose custody were kept the journals of all those proceedings . he , i say , that knows these things , and hath the art to judg of hercules by his foot , or rather of his foot by his body , will think that josephus came not short of the mark he set himself in his writings , exprest thus , ( at the close of the jewish wars . ) touching the truth of this history , it will never repent me , confidently to affirm , that that alone hath been the mark i aimed at in all my writings : nor that he overshot himself in that bold assertion , ( at the end of his antiquities ) i dare add that no other writer , jewish or forreign , could have prosecuted this argument more faithfully than i have done . . if aristaeus had no other second but josephus , his credit would be stronger back'd than hermippus's is by laertius : how much better armed then is he than his antagonist , since josephus brings with him the jewish archives , and makes himself a principal in this combat , by producing out of them the same circumstances that aristaeus relates : for thence he bringeth the epistle of ptolemy to eleazar the high priest , and eleazar's to ptolemy , wherein are contained the substance of what he quotes aristaeus for , ( and therefore imputes it to apion's want of reading , if he knew not of those letters : joseph . cont . ap. . ) is it not strange that the chambers of the jerusalomitan temple should be the receptacle of those alexandrian records that were forged in favour of the greecizing jews ? . add to this , that as josephus is not only a second to , but a principal with aristaeus ; so he is not his only second , but with him appear on aristaeus his side , of jewish writers philo judaeus who gives the same account of this seventie's translation , ( in his book . de vita mosis , cirea initium . ) and of christian doctors . eusebius , justin martyr and tertullian ; of the validity of whose judgments ; to discourse severally would take up too much time , i shall therefore confine my self to tertullian : who , had there been any weight in hermippus , as laertius reports him , to counter-ballance aristaeus his testimony , would have as soon discerned it as the eagle-eyed scaliger ; or at least suspected it , and that suspicion had been a caution to him to forbear all edging an author of a crack'd credit , to such circumspect adversaries as he had to deal with : who , could they have found this flaw in aristaeus , tertullian would quickly have had it on both sides of his ears , and have been told , with a witness , what kind of fellow that aristaeus was , whose memorials ( communicated to the gentiles : for so i interpret his , ( vobis ) he had quoted , for the proof of the ptolemean version . besides all this , tertullian mentions menedemus , and therein confirms the story of josephus touching him , and appeals for the truth of the whole story to that very hebrew bible which the seventy brought with them to alexandria , as being then to be seen in the temple of serapis , when he writ his apology , and those many greek copies of the translatours at that day , openly in the jewish synagogues , which any man that pleased might go , and hear read ; and lastly , refer all this , but especially , the preserving of the hebrew copy out of which the translation was made , when so many thousands of secular books were consumed by fire , to a gracious purpose in god , to make his saving health known among all nations . the tradition then , of the septuagint is strengthened with such authority , as whatever is brought against it by way of inartificial argument , is less considerable than the dust upon the ballances . we will therefore proceed to his artificial ones , and to § . his second objection , drawn from the unlikelihood of every tribe's yielding six men apiece , so well skill'd , both in the hebrew text , and greek tongue , as to be able to translate the one into the other : and of eleazar's being in a capacity , to summon every tribe ; ten of them being so long before dispers'd , and not under the high-priests jurisdiction . a stone , which also the learned junius stumbles at , and is forc'd by , out of the road of the common tradition , to an opinion that the number of those translators was not proportioned to the tribes , but the great sanhedrim . to the later branch of this argument i answer : that the dispersion was as much at the disposal and devotion of the great council at jerusalem , as the inhabitants of judaea : not so much out of awe of its power , which could not reach so far ; as out of an innate and inbred ambition to be held , and kept a peculiar and distinct people from the gentiles , among whom they convers'd : and out of their devotedness to their law and worship . ( lightfoot . har. in act . . ) nay , in all probability , there was a better correspondency betwixt judah and israel , after the scattering of israel , than when they continued two distinct kingdoms in their own land ; as having then no shadow of authority , wherein they could center , but that council to whom they made application , and whose determination they followed in all dubious and adiaphorous cases : so as nothing more frequently occurrs in the jewish stories , than communications of intelligence and counsel betwixt them of judaea and other countreys ; than letters missive from the high priest and estate of elders , upon all emergencies , to the brethren of the twelve tribes dispersed ( for there was a dispersion of the two as well as the ten tribes , james cap. . . ) in such forms as these , [ to our brethren that dwell in the upper south-countrey , to our brethren that dwell in the lower south-countrey , peace be unto you ; we give you to understand . ] [ to our brethren of the captivity of babilon , of media , of greece , and to the whole captivity of israel , peace be unto you ; we give you to understand , that since the lambs are yet little , and the time of the first ripe ears is not yet come , that it seemeth good to me and my fellows to add thirty days unto this year . ( lightfoot harm . on act . . ) and if they kept a correspondency in such trivial things , can we think they had not communication together in a business of so great and general concernment to the whole nation , as was the translating of their scripture into a foreign language . the sound then of aaron's bells rang in the ears of the dispersion : and eleazar power to cluck his farthest scatter'd chickens under his wings : whether , in probability , six of them , in every tribe , were sufficiently feather'd for such a flight , abilitated for such a work , comes next to be considered , as being the first branch of scaliger's second exception . now that every tribe was able to set out six men a piece , furnish'd with ability to translate their mother-tongue , ( which religion constrained them to retain ) into the greek ( which their secular necessities forced them to learn ) seems to me a far less wonder than that a man of so large an heart , as he , should strain at it . hebrew out of which language the translation was made , is the tongue which that whole nation speak among themselves to this day . hammond . an. in mat. . . for although the vulgar at their return from the captivity , had forgot the old character , ( and therefore ezra was fain to turn them to their a b c , to teach them to spell and understand the reading , ) wherein was fulfilled that prophecy , [ give the book to him , and he shall say , i am unlearned , and cannot read it . ] ( a thing no more strange than that many among us that can read latine exactly in the usual roman letter , when they are put to read their neck-verse in an old print , would lose the benefit of the clergy , did they not beforehand con their lesson ) yet to the end the book might not continually be lock'd up from vulgar knowledge under a strange character . it pleased god , when the affairs of that people were come to that settlement , as to allow time for that work , to stir up the great council , by the appointment , and with the conduct of ezra to transcribe the bible into those characters that were then and are now vulgarly known . from whence arose that dangerous opinion of some unheedful both jews and christians , that ezra restored the old testament by a spirit of prophecy , after it had been quite lost , and no where to be found . ( irenaeus lib. . cap. . cont. haer . ) upon the same stone stumbled clemens alexandrinus , speaking of ezra . [ per quem divinitus inspiratorum eloquiorum facta est recensio & renovatio : & pascha salutare celebratum . ] ( strom. lib. . pag. . ) i call this a dangerous opinion , truly it deserves a worse epithite , as that which wholly gives up the strength of israel into the enemies hand , and absolutely deprives us of the benefit of pleading in evidence to the supernaturalness of those revelations , the wonders that moses wrought . and that the vulgar jews after the captivity spake hebrew , is manifest from the testimony of josephus ( in his antiq. judaic . lib. . . ) where he hath this story , that nehemiah , as he was walking before susa the metropolis of persia , overheard certain strangers as they were travelling towards the city , discoursing among themselves in hebrew ; and drawing towards them , he asked , from whence they came ? they answered him , from judaea , and inform'd him in what bad state the jewish affairs were , which bad news was the occasion of his looking so heavily as the king took notice of it . yea , that the vulgar understood it at their conquest by titus , is manifest from josephus's speaking to them in the name of caesar , in hebrew : that not only the captain of the rebels , but the vulgar might understand him ( bel. jud. . , ) itaque josephus , ne soli joanni haec intimarentur sed pluribus , constitit ubi exaudiri possit & mandata caesaris hebraico sermone disseruit . ] the greek into which the hebrew text was translated , was the common tongue of most of those nations , into which the jews were dispersed ; and to all of them the badge of their subjection to the grecian empire , and the then common key ( as latin was afterwards , and is now in the western part of the world ) to all provinces , to unlock their minds to one another in natural commerce ; so that without the knowledg of that , they must have interdicted themselves of fire and water . that the jews by that time the law was translated , had upon this account gained the knowledg of the greek , appears from the so commonness of that language amongst them for a while after , as it is stiled by their own rabbies , their vulgar tongue : in the babilon gomara in megilla , fol. . col. . ) they say there are four languages brave for the world to use ; the vulgar , the syrian , the roman and the hebrew , and some add the asserian ; and that by vulgar , they here mean the greek , is clear from midras tillius , ( fol. . col. . ) where , speaking of this passage , the greek is named in room of the vulgar ; and from their interpreting that prophecy of noah , [ japhet shall dwell in the tents of sem. ] by they shall speak the language of japhet , ( that is , the greecian , ) in the land of judea , ( read dr. lightfoot , harmon . anno christi . . nero. . pag. . to bring this so much disputed point among those whom too much or too little learning makes mad , to the capacity , even of idiots : the belgick churches in england , express to the life the state of the jewish in the dispersion , as to their perfect understanding their own , and our tongue : what dutch is to them ; hebrew was , yea is , to the jews : and what greek was to the jews inhabiting the siro-grecian empire , that is english to the dutch with us . and i think it were an easie thing , out of one congregation of them to single out more , than aristaeus reports eleazar to have cull'd out of one whole tribe ; able without hesitancy , variance or mistake to turn their belgick bible into english , and in as short a time as that translation was compleated in , viz. . days ; without administring occasion of wonder ( to a man less seen in the nature of things , than the excellent scaliger , ) how that place ( exodus . . ) [ of the chosen of israel none did disagree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] could be applyed to the translators : for , indeed , it must have been through god's laying a judicial hand upon them , had they varied one from another , in translating out of , and into those lingua's they had at their fingers ends . § . scaliger's third exception . against the common story of the seventy is , that it stands not with reason that ptolemy should have been so ready in propounding that scripture form of execration . [ if any man shall add or take from this book , let him be accursed . ] answer , what improbability can this be burden'd with ? seeing ( as aristaeus there saith ) this form of cursing was common to greeks and romans as well as jews : and if it had not , yet ptolemy might have learnt it out of scripture ; for he did not pronounce this curse till he had heard the law read to him out of the greek translation by demetrius , and had expressed how exceedingly he admired the wisdom of the lawgiver , and enquired of demetrius how it came to pass , that neither any historian nor poet had made mention of so admirable a law : and received from him this satisfactory answer , that this law was so divine , and worthy of such veneration , as none of them durst meddle with it ; and if any had been so venturous as to lay unwashen hands upon it , they were sure , not to escape the revenging hand of heaven : for theopompus the poet , being minded to insert some passages out of this law into his poems , was struck with madness for thirty days , that is , till in some lucid intervals , suspecting what was the cause of that divine displeasure against him , he retracted his purpose by repentance , and cryed peccavi , in his humble addresses to god , for approaching that holy place with his shooes on . and theodectes , intending to transplant some slips out of that inclosed garden into his tragick scenes , was afflicted in his eye , till he had acknowledged his errour , and begged the restoring of his sight . can it then seem strange that ptolemy's ears being filled with such like discourse , his mouth should be filled with that execration against them that should add prophane to this holy book , or take from it to add to the prophane ? surely no : if we take in one thing more out of josephus , preceding this fact of ptolemy , viz. that demetrius summoning all the jews of alexandria , read to them the translation , in the presence of the translators ; and yet the whole assembly approved it with one voice , making suit to the king , that he would with his royal sanction ratifie the unalterableness of it : could he have devised a form of sanction more royal and obliging than this ? scaliger's fourth objection . if eleazar and the jerusalem sanhedrim had approved this translation , why did the hebraizing jews so hate it , as to keep an annual fast , and day of afflicting their souls in remembrance of it ? why did they say there was three days of darkness when the law was translated ? and apply to this time and action that of solomon ( eccl. . ) [ there is a time to rent . ] thus proceeds that learned man to catechise his readers : if a puny , whose ambition it is to sit at the feet of that great oracle , may have leave to solve these queries , i would thus unty these knots with which he snarles this story . the great council appointed the seventy to translate the bible , to gratifie ptolemy , but never intended that translation should be used in synagogues . neither does josephus ( antiq. . . ) assert any thing of that tendency ; but that the whole assembly of the jews of aegypt , with their magistrates and elders passed their joynt vote that it should be allowed to be read in their publick assemblies . now it was this vote which the hebrews abominated , it was not to the translation it self : but what past towards the ratifying of it for this use , in those three days of darkness , wherein it was read to the jews of aegypt , and obtained this approbation , to which they applyed that sentence of the royal preacher , [ there is a time to rent , ] the aegyptian jews , giving hereby to their brethren of judaea the like scandal to that , which the latines gave the greeks , by inserting [ de filioque ] into the common creed , without common consent ; and laying a foundation for that schism , which about an hundred years after this , was perfected by onias , who with the consent of ptolemy philometor , ( jos. antiq. . . ) ( in pretence of fulfilling that prophesie isaiah . . ) [ there shall five cities in aegypt speak the language of canaan , and one of them shall be the city of the sun ] erected , at heliopolis , a temple after the similitude of that at jerusalem , and a church of jews there ( whereof he became high priest ) distinct from that in judaea , ( whereof alcimus was his priest ) by the name of helenists or grecians ; as scaliger observes , and doctor hammond demonstrates , from ( act. . . ) where they that upon st. steven's martyrdom , travell'd to antioch , are said [ to preach the lord jesus to the greeks ; ] that is , to the grecizing jews ; for it is said of the same men , in the preceding verse , that in that their perambulation they preached to the jews only . a plain proof that the compellation of greeks was not imposed upon them , from their living in greece , but their holding of that church , which used the greek translation of the seventy . § . scaliger's fifth objection . his objecting the story of some neoterick jews , touching their razing out the golden letters of the name jehovah , in that copy which was presented to alexander the great , and writing them with ink , as an argument , that josephus is lead by aristaeus beside the way of truth , when he saith , that the copy of the law , which eleazar sent to ptolemy , was writ in golden letters ; had never been raised by him , upon so sandy a foundation , neither had such rabbinical fables obtained that high place among his golden lines , as he here assigns them , had he call'd to mind , either what st. origen writes in answer to celsus , ( in cels. lib. . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the writings of modern jews are mere fables and trifles . or what sometimes dropp'd from his own pen. ( de em . temp . l. . ) manifesta est judaeorum inscitia — multa , quae ad eorum sacra & historiam pertinent , nos melius tenemus quam ipsi . ] the ignorance of the jews is most manifest , we are better acquainted with their religious customs , and the histories of their affairs than the jews themselves are . josephus his single word hath more weight with me than hundreds of modern rabbies . scaliger's sixth objection . the last stone which scaliger turns is ptolemy himself : under this indeed he finds those worms of parricides committed upon his brethren , those moths of incest committed with his sister , as fret his surname philadelphus ( till they change it from its natural gloss , and make it look as imposed upon him abusively ) but not aristaeus his credit . for first , these immoralities hinder not , but that he might be ambitious to have his famous library grac'd with books so much commended , not only by publick fame and inkling of the nations ( speaking in the language of that prophecy deut. . . ) [ what nation is there so great that hath statutes and judgments so righteous as this law ? ] but by the suggestions of demetrius , that the jewish scriptures contein'd a most wise , sincere and divinely-inspired law , and that hecataeus abderita assigned that as the reason why neither any poet nor historian made mention thereof , because 't is sacred and not to be taken into a prophane mouth : how must this set an edge upon his curiosity , and incite him after the obtaining a sight , and coming within view of those books , which , at a distance , cast so alluring a smell into his quick-scented nostrils ! ] ptolemy was in tertullian's judgment [ omni literaturâ sagacissimus : ] ( apol. cap. . ) secondly , had we learnt to extend the line of christian charity but half as far as it will reach , we should pass a milder sentence than that of scaliger and weenobus , upon him , whom god anointed to be his servant , to bring his law from jewish captivity ; and conceive him to have been almost if not altogether a proselyte : for upon the assurance that aristaeus gave him , that so far as he could find by most diligent enquiry , the best and highest god , the maker of the world , whom he worship'd ( under the name of jupiter ) was worshipped among the jews , after a more excellent rite and form of divine service , than among any other people upon earth ; that that god , who gave to him his kingdom , had given to them their law : he presently ordered the manumission of all the jews in his dominion , at his own vast charge , in redeeming above out of the hands of those they were vassals to . and upon demetrius his suggesting to him , that the jewish scriptures contein'd a most wise , sincere and divine law , he ordered embassadors to be sent to eleazar the high priest with letters after this tenure . — after , i had obtained the principality , i set at liberty above an hundred thousand jews , &c. thinking that this would be an acceptable , thank-offering to god , for that providence whereby it pleased him to prefer me to this supremacy . — i have sent also oblations for the temple , twenty golden , and thirty silver vials , five golden flaggons , a table of gold , an hundred talents to buy sacrifices with , and for other uses of the temple . those presents were as rich and curious as hands could make them , or art , instigated to do their best by the kings diligent eye upon them while they were a working : and that the memory of this his zeal for the house of god might be continued , he not only caused the workmen to engrave their names upon the pieces which each of them wrought , together with the donor's ; but the whole procedure of this business to be entred in the publick records . of this ptolemy thus writes philo judaeus ( de vita mosis , lib. . ) ptolemaeus fuit is philadelphus , virtutibus regiis , supra omnes aetatis suae superiorumque seculorum principes , nobilis , cujus nunc quoque ex tanto temporum intervallo decus est inclitum , ob tot relicta per civitates regionesque monumenta magnificentiae , ut in proverbium abierit sumptuosa opera ab illo philadelphea denominata . — talis princeps captus nostrae legis amore , in graecam linguam è caldaica transferendam curavit . ] this ptolemy philadelphus was for kingly vertues famous above all princes of his and former ages ; who is now also after so long a space of time renown'd for leaving so many monuments of his magnificence in cities and countries , that sumptuous works are proverbially called philadelphian . this so eminent a prince , being taken with the love of our law , caused it to be translated . lo here , what sooting our charity may have , to hale us to the more favourable opinion , touching this great instrument of conveighing the knowledge of god's law out of jewry to the ends of the earth ! and the same charity may cover the multitude of crimes laid to his charge , they being neither more nor greater than what may be observ'd even in cyrus himself , who past in god's muster for one of his anointed ones , and ( whose proselytism stood him in as much , as his did ptolemy ) if we would permit the bee to metamorphize it self into a dung-fly , upon whom might she not find sore places to fasten and sit upon . ptolemy slew his brethren , but brethren ( if even scaliger's oracle hermippus be infallible ) whom their mother sought to promote to the crown before her step-son ptolemy ; and was this any more than solomon did to adonijah , upon the same account ? he married his sister ! but ( to say nothing of those alleviations of its guilt , which from the customariness of the thing , and reasons of state might be pleaded ) was not the family of the herods a proselyted race , and yet intangled in incestuous marriages ? of one of whom ( and he the most zealous of them all for judaism , herod agrippa ) history records , ( lightfoot , har. vit. , . ) that he succeeded his brother-in-law-uncle herod , and lived with his aunt-sister beronice in more familiarity than was for their credit . of another of whom , herod antipas , sacred records report cruelty and incest , if not equalling ptolemy's in all , yet exceeding it in this circumstance , that the one had the baptist , the other aristaeus to reprove him ; who had he equal'd herod's monitor in the share of elijah's spirit , ptolemy perhaps would have repented . but that worse men than ptolemy have past for good proselytes , needs no other examples to be proved by , than that of herod the great , for a male ; whom josephus describes as a monster in point of morality , and yet so zealous a jew , as the building of the temple cost him far more than the translation of the bible did ptolemy . and poppaea a female ; who for all that she had so much debauchery in her , as to neronize nero himself , yet could lisp out [ the temple of the lord , the temple of the lord ] with such a grace , as josephus mistook her for a very religious woman . thirdly , should we grant the worst of ptolemy that can be imagin'd ; is he the first bad man whom god hath made an instrument of good ? of whom that all-ruling providence hath serv'd her self which useth to bring about her own wisest counsels by foolish instruments ; her greatest designs by the most unlikely means ; the best things by the worst men : and would not permit evil men , could she not make good use of them ? the truth is , the argument from persons to providence , or from providence to persons , is like those islands near st. omer , of which heylin ( in his belgium . pag. . ) reports , that though their surface be so firm , that cattel do graze upon them , yet for want of a solid foundation towards the centre , by fastning cords to the bushes which grow upon them , a man may draw them which way he will. and such an island the josephian history of the seventy seem'd to be to scaliger , no wonder , then that that remover of mountains ( to borrow the rabbies paraphrase of an almighty wit ) should tie his cords to these passages therein ; or that his sinewy arm ( able to roll the earth about , if he had but a place whereon to fasten his foot ) should give the truth of it those twitches , as make the whole island seem to float , in those mens eyes who ponderate his authority more than his reasons . but god be thanked , though he move , he cannot remove this firm land , whose foundations are laid upon the universal consent of all the fathers unto st. jerome : and that consent pleaded as a catachistical point by st. cyril of jerusalem ( catech. . titul . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) where he tells his catechumens that they may safely rely upon the books of the old testament , translated by the seventy , as being delivered to us by the apostles and ancient bishops , who were far wiser than we , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] and by st. austin ( de civit. . , . ) the title of the former chapter being this [ scripturas veteris testamenti singulari dei providentiâ in graecum translatas , ] that the old testament was by the singular providence of god translated into greek . ] and of the latter this [ de authoritate septuaginta omnibus praeferendâ that the authority of the septuagint is to be preferred before all : ] which last assertion he makes to st. jerom's face ( epist. . ) [ septuaginta , quorum est gravissima authoritas — eis praeeminentem authoritatem in hoc munere sine controversia tribuendam existimo ; ] the seventy , whose authority is most weighty — i think we ought , without all dispute , give them the preeminence of authority . and maintains it by such solidity of argument ( epist. . ) [ neque enim parvum pondus habet illa , quae sic meruit defamari ( quôd in multis aliter se habet quàm haebraeorum codicum authoritas ) & quâ usos apostolos , non solùm res ipsa indicat , sed etiam te attestatum esse memini . ] can that translation be of small weight ( although thou art pleased to defame it , as not agreeing with the hebrew text ) which that the apostles used , is not only plain in it self , but acknowledged by thee ? and ( epist. . ) [ sed insinuare digneris , à quibus judaeis , &c. ] be pleased ( i pray thee ) to tell me , by what jews this translation could possibly be corrupted , so as to disfavour the christian cause ? not by those who before the advent of christ translated it , for they had no temptation . the jews indeed , since the propagation of christianity , may be thought to have had a good will , either to substract , or to adulterate those texts in the old testament , out of which we fetch convincing arguments , in defence of our faith. but how is it possible they could have an opportunity ? seeing the translation of the seventy is not only dispers'd through the world ; but , by reason of christ's and his apostles making their quotations out of it , is so tenaciously adhered to by all christian churches , as they cannot endure to hear what recedes from it in the least tittle : of which he gives this notable instance ( epist. . ) that a certain bishop reading out of st. jerom's translation , in the history of jonas , [ haedera ] instead of [ cucurbita ] the people were so incens'd , as they had like to have proceeded to the deposition of their bishop , for corrupting sacred writ . by such solidity of arguments ( i say ) st. austin maintains the preheminency of the authority of the septuagint against st. jerom ; as that learned father pleads his own old age , for an excuse , for his not answering them . but the excellent vossius hath lately so well managed this province , so irrefragably maintained the authority of the septuagint , as all that can be said after him is but labour in vain . neither indeed did i intend to stand by the seventy any longer , than i might signifie to the sheep of christ , that they may without fear graze upon it , and find that pasture which greater cattel ( of a far larger size than the modern breed , and whose weight would have sunk it down , had it not been firm land ) have found there : and may chew the cud of that observation , for the defence whereof we have made this too large digression : were it not that the allowing the matter to have fallen out , as scaliger fancieth , rather than as josephus relateth , would render the whole story juiceless . for say , as he states the case , that the jews of egypt , being brought to a necessity of disusing their own tongue , and of learning greek , procured this translation for their own use ; this will make little or nothing to the proof of that position which the patrons of the christian cause have with one mouth affirmed ; viz. that the knowledge of the law of moses was the forerunner of the knowledge of christ , among the gentiles : to whom it would still have been a book sealed up , had it been confin'd to the cabinet of the synagogue . but as josephus tells the story , it affords a most substantial basis to that universally receiv'd opinion , that the day-break glimmerings of the law of god did ( out of judea ) appear brighter and brighter to the gentiles ; till at last the whole body of it arose visibly , ( in the septuagint ) as the day-star to the sun of of righteousness . [ volebat deus gentes non multos post annos vocare per evangelium — quocirca curavit codicem sacrum maturè in vulgarem linguā converti , quo legi passim posset ab omnibus per orbem gentibus ] ( bullenger in daniel , par . . tab . . ) if god had a purpose to conveigh the knowledge of his will to the gentiles by that translation , would he have put that candle under the bushel of the jewish synagogue , and not rather have set it on the pharos of ptolemy's library ? if the law was to be the gentiles schoolmaster unto christ , where could it have set up school better than there , where was the greatest frequency of learned men from all parts of the world ; drawn thither , as soon as that translation was finish'd , by the beneficence of that philomuse ( as tertullian ( advers . valentin , cap. . ) stiles philadelphus ( in junius his emendation of the corrupt reading of that passage ) of whose bounty to proficients in learning , not only himself , in his letter to eleazar the high priest ( at his dismission of the seventy , ( joseph . ant. ) but aelian in his various history , ( lib. . cap. . ) gives testimony ; affirming , that though he exceedingly delighted in converse with learned men , yet he took more pleasure in sowing his temporals upon them , than in reaping their spirituals . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] and after his death , by the fame of his library , where learning kept open house for all comers ( can. cron . lib. . ) [ communia fuerant omnibus discere volentibus , &c. ] and flourished in the days of his son euergetes no where in all the world more than it did there . a place so beautiful ( saith am. marcell . lib. . ) as it was second to none in the whole world , but the roman capitol ; and its greatest ornament being a library of seventy thousand volumes , all preserved there entire , till in the alexandrian war ( in the dictatorship of caesar ) while the city was a pillaging , the temple was set on fire , and the greatest part of the books burnt . now from the beginning of philadelphus unto our saviour's birth ( that is from the year of rome built . to the year . ) were almost years ( bullinger in daniel : ) during which time the old testament had been communicated to the gentiles , before the coming of him to whom it pointed . § . . lo here ! how candidly , how open-heartedly the blessed jesus dealt with the world ! dispersing his picture , before he came to call her beloved , that had not been beloved ; that at his congress with her , there might not be error personae , or that the world might not have this to plead , that she had ( or ever she was aware , or had well considered the person ) suffered a surprizal upon her affections ; sending the septuagint as the prologue to his and his apostles acts , to communicate to the expectants the argument of the ensuing poem , and communicating the old grounds of that new ditty , which was to be sung at his and their appearing on the worlds stage : an argument it was no newly devised fable , but an old plot ; and a certain expedient whereby the mistakes of the actors might have been discern'd had they committed any . would christ have given the world an opportunity to take the length of his foot that was to come , by the sandal of moses , and of judging whether that sandal fitted his foot when he was come , if he had intended to delude it ? i appeal to all histories for an instance , of any religion but christ's , that durst abide the test , much less appeal to the principles of another religion , then in being , when it self stood for acceptance , and acknowledged by the candidate to be in force . the roman pagan-religion durst not stand a trial by the books of its founder , numa pompilius , but cried away with them to the fire , as soon as they were produc'd . the papal church supprest her religion ( in the christian part of it ) by locking the scriptures up in strange tongue from the inspection of the vulgar , when she imposed her antichristian innovations . and mahomet , though he ground his impious superstition upon moses and christ , as he pretends , yet he decried them both , when he introduc'd his alcoran . but our jesus professeth , that he came not to destroy , but to fulfil ( to fill up ) the law and the prophets ; that he would not dash one tittle out of them , till all was fulfilled : and yet he communicated the knowledge of them to the world some hundreds of years before he instituted his royal law , and requires the worlds vote for the passing of that law , upon no other terms than its conformity to what moses and the prophets had writ . the greatest advantage imaginable for the detection of false play , and such as he would never have given the world , had he intended to have put tricks upon it . how does celsus in the person of a jew busie himself to find lines and features in our saviour's face not answering the old testament draught of the messiah ? here he hath too much of god , there too much of man ; here he 's to white , there too ruddy . how does the jew himself labour , to make himself believe he sees those forms in him , that bear no proportion to the prophetical description of the messiah ; one while the place of his birth is too manifest , another while too obscure , &c. had these men of an evil eye , discovered the least disproportion betwixt the model and that temple it self wherein the godhead dwells bodily , in what triumph would they have set their conquering banners upon it ? would christ have yielded them the opportunity of skulking behind moses's ark , of marching covertly under his tabernacle , and of making so near approaches to the rock of ages , as from thence to spy out where the fortifications were lowest and weakest ? had he not known his weakness to have been stronger than the strength of of men ; and himself to have been such an exact copy of moses , as the most maliciously prying eye could not find the least real disproportion betwixt jesus of nazareth , and that picture of him which the septuagint had delivered to the world , so long before his appearance . chap. vii . the world over-run with barbarous ignorance when the impieties of turk , pope and pagans imposed themselves upon its credulity . § . platinas his censure of the sixth century : pope sabinian , an enemy to learning ; monstrous presages . phocas ( in baronius his stile , the red dragon ) gave the title of universal bishop to boniface the third . § . as darkness increased , the pope incroacheth , till at last he set his foot upon the necks of princes . the eyes of those centuries , the lights of the church , ( as they will be called ) were darkness . formosus , stephen , romanus , theodore the second , john the tenth , and nine popes succeeding him in less than nine years , benedict the fourth , leo the fifth , all heads of the roman church , like that head in the carvers shop , brainless . these in the ninth century . § . the popes of the tenth century , baronius stiles abomination in the holy place . gerebrand reckons from the hermaphrodite , pope john or joan , above fifty in two hundred years , who were little better than incarnate devils ; amongst whose predecessors was john the thirteenth a stallion , benet the ninth in time succeeds , a monster made up of a boar below , and an ass above . § . the popes of the eleventh century light their candle at the devil's match . silvester compounded with the devil for the papacy : onuphrius his evasion obviated . benet rides the devil in purgatory : he was a wonderous great scholar that bad learn'd his grammar . § . paganism crept in in the dark before commerce . heathens care to conceal their god-births . minerva turns the tatling crow out , and takes the bird of night , the owl , into her service ; the eleusine mysteries . mercury ' s hand upon his mouth . alexander must not reveal aegyptian mysteries , nor petronius his ruffians , the secrets of priapus . as traffick increased , the world gives over teeming with new gods. alexander , plato , caesar , aristaeus , were born out of time to be made gods. as the theology of those obscure times came to be inquired into by several nations comparing notes , it grew out of credit . euemerus his sacred history , annons birds . § . these arguments for the fidelity of the apostles , drawn from the state of that age wherein they made their report , will recieve that accession of strength , as will make them impregnable , by comparing it with those ages wherein all false religions have been hatched , no religious impostors having hitherto dared to peep out , but in barbarous times . to begin with those are next to us , both in time and place ; those antichristian twins , of the mahometan and papal impiety , chose the midnight of cimmerian darkness to be born in ; an age as infamous for ignorance , as that of the apostles was famous for knowledg . the pope , by the decree of phocas , obtained the universal supremacy over bishops , — anno. . mahomet put forth his alchoran , — anno. . urbanity was in its highest exaltation when the cedar of the gospel was planted , in its lowest depression when these tares were sowen ; that an age elevated above the ela of common humanity , this sunk down below the gamut of the most brutish bestiality . he that would make an equal partition of that verse in the psalms betwixt them , must assign the first part for the motto of that [ man being in honour , ] the last clause for the motto of this [ is become like a beast that perisheth . ] for , whether it hapned through the innate inconstancy of humane affairs , in whose still-running wheel , those spokes which were then uppermost , were now become lowermost , nothing persisting in one stay ; but either flowing till it comes to its spring tide , or ebbing till it falls to its neep ; either waxing towards a full , or waining towards a change : or whether the just hand of heaven withdrew natural from them who made no better improvement of supernatural light : or upon whatever inscrutable reasons of incomprehensible wisdom , it came to pass : such was the genius of the world , when hell drew out those her two nipples , turk and pope , ( those soveraigns of eastern and western babel , of the second edition ; ( herbert's church militant ; ) when that janus-anti-christ set back to back , and entred the lists against christ ; the one antiquating , the other adulterating the gospel , by the introduction of their new religions ; as there was none then visibly appearing , but the ass , to umpire the contest betwixt christ and them ; to determine who sung best ; these birds of prey , or that warbling nightingale , that bird of paradise . the worlds ears were never grown to a more ass-like length , than when those silvans , and barbarous pans contended before it , for preheminency above our truly divine apollo . that such was the face of the world then , when papal innovations , and mahometan blasphemies commended themselves to her , will best appear , by taking an impartial survey of that age , as it is limned out by the pencils of popish historians , as 't is measured by their own chain . touching the ignorance and immorality of which age , ( cent. . . ) platina gives a shrewd hint , in his commendation of the then pope , when the day was shutting in ; telling us that gregory the great had no peer , for learning , among all the popes which succeeded him , good literature was then on the decaying hand among the chief bishops ; much more therefore among the inferiour clergy , whose preferment lay at their feet , and whose highest ambition was to bear the image of their ghostly fathers . if that great luminary which god made to rule the day ( as the italian parasite brags ) was eclipsed , how must darkness needs spread it self over the faces of the lesser stars ? nay , which of them durst shew so little obsequiousness to them , of whom they borrowed light ; as not to chuse rather to hide that innate knowledg they had , under a bushel , than set it on the table , to out-brave the sun ; having so fair an item given them , that light offends weak eyes , in the immediate successor to the learned gregory ? the rude and unlearned sabinianus , ( platin. sabinianus , . ) upon whom platina's pen le ts fall these blots ; that he was of so obscure parentage , as the place of his birth could not be traced out , but yet more obscure in good parts and manners ; burning with that spightful envy against his learned predecessor , as he attempted to burn his books , to pull that light , the splendour whereof dazled the eyes of this owl , out of the firmament . this was he that instituted the burning of lamps on the day time in st. peter's church : a charitable and seasonable work ! to furnish the church with corporeal and typical light , when the substantial and spiritual temple-lamp was dwindling out : and a kind of prodigy portending the decay of knowledg ; as those other did of humanity ( all but the outward shape ) which platina reports to have appeared in the short span of his papacy ? and than which ( he saith ) never any appeared greater : a fourfooted boy , and two sea-monsters in a perfect humane shape , manifestly representing the degeneracy of that age ; grown , even under gregory , to a stupendious degree of brutishness , if ulric bishop of auspurg be to be believed ( and they that doubt the validity of his testimony , may find a solid and unanswerable vindication of it in bishop hall's defence of the honour of the married clergy , lib. . § . ) who in his letter to pope nicholas the first , writing against the decree of single life of priests , produceth the practice of gregory the first , who once condemned marriage of priests , but when at the cleansing of a pond ( near his own collegiate church ) he saw cast up , with the sludge , above . sculls of infants , he condemned and retracted his former decree . good god! how had this age lost the common sentiments of humanity ; which could put this sence upon st. paul , [ it is good not to marry , ] as if he therein made the committing of fornication , and ( to cover the shame of that from the world ) the perpetration of such barbarous murther upon so many innocent babes more eligible , than to enter into that state , which himself stiles honourable . and if they of his own colledg and family , that lived under his inspection , commenced to such a degree of insensate savageness , what may we think of others , that had not upon them the restraint of their bishop's eye ; yea , what can be deemed of so brutified an age , but what gregory himself thought of it ? that it was next door to that , wherein antichrist would shew himself : that now the way was strawed for the coming of that son of perdition : as he intimates in that letter , wherein he returns to the emperour ( expressing how ill he took gregory's raising of so much dust in opposing john of constantinople , and advising him , that for so frivolous a word , he would not give so great a scandal ) this answer , i say boldly , that whosoever desireth the title of universal bishop , fore-runs antichrist in pride , and with the same pride is brought into all error . and in his letter to john himself , who , i pray ( saith he ) before you ever used this proud word , but he , who despising the legions of angels , ( sociably joyned with him ) would needs burst out unto the top of singularity , and be alone above all . and in his treatise on job , saying , now ere antichrist himself come , some do preach him by their manners , and others by their words . the trentish anathema would fall heavy upon me , should i deny this pope's infallibility in defining matters of faith ( as this is of antichrists coming ) : but i fear not those bruta fulmina , those causless curses : yet am led into the belief of this his prophecy , by little less than ocular demonstration of the palpable effect ; for within a year after gregory's decease ( next after the fore-named sabinianus . ) boniface the third ( anno . ) is created pope , and obtains at the hand of phocas the emperour ( that parricide , that perjured murtherer , who slew his lord mauritius , and took possession of his crown , ( as baronius stiles him , ) that red dragon , that gave the spiritual kingdom to the beast ) that the bishop of rome should be called universal bishop , the very title that gregory affirmed to be the badg of antichrist . § . it was an age , we see , of gross barbarism , when mahometanism incroached upon the world ; and the bishop of rome over the church , in the claim of supremacy over his fellow bishops , he came on the blind side of the beast , when he skipp'd up into the saddle . let us now observe that as this darkness grew thicker and thicker , he advanced his power higher and higher , till at last he set his foot upon the necks of kings , and obtained a soveraignty over secular princes . and because it would be an endless work , here to travel through the histories of several nations , and thereout collect the complaints and confessions that every where occur of the worlds general depravedness , i shall consine my self to the history of the popes ( those reputed lights of the church , ) for if i demonstrate the eye to be dark , he is a very weak reader that cannot thence conclude , the whole body to be full of darkness . formosus ( saith platina ( century the ninth , platin. formosus , an . . ) after he had abjured rome , and with a prophane habit , had put on prophane manners ) obtained the popedom , not by vertue , but bribery ; upon whose papacy , he makes this mournful reflection , i know not by what destiny it happened , that at this time the vertue and integrity of popes failed : most unhappy times ( i think ) they were , seeing in the opinion of plato , the vulgar follow the example of their leaders . times that would have been in all respects superlatively miserable , had it not been for the vertue and learning of one man , remigius altisiodorensis , who like shammah , one of david ' s worthies , stood it out alone , against the whole body of the philistines . a dark time it must needs be when but one star appears in the whole circuit of the firmament . stephen the sixth , or seventh , ( plat. stephanus , . ) that wicked man saith baronius ( ad an . . ) entred into the sheep-fold like a wolf , and ended his life in an halter like a dog : then all things were turned topsie turvy , at rome , both civil and sacred confounded , and the advancing of the pope in their power that had the longest sword. romanus succeeded stephen , and as soon as he was warm in his chair , rescinds the acts of his predecessor : for those popes ( 't is platina's verdict platin . romanus , . ) minded nothing else but to extinguish the name and credit of their ancestors ; than which there can be no greater sign of a base and narrow soul : and those certainly are not fortified against the edacity of time by their own vertue , that endeavour with canine teeth of envy to pick bare and gnaw the bones of those mens memories , whom their vertues have cloathed with immortal fame : and none are more conscious of their own disability to rise thither themselves , than they that seek by detraction to throw down others from those stairs of honour , to which their merits have exalted them : thus and further does the quondum library-keeper of the vatican dilate upon this argument , even till he seems to me to grow passionate , and to write , as if the remembrance of that hard measure he himself received at the hands of paul the second , had put vinegar , if not gall , into his ink , to dilate , if not to imbitter it : men are never more fluen 〈…〉 than when they are prompted with the remembrance of injuries ; i will therefore leave following him in this passionate vein : alass , the plain story of these monsters is enough to make christian ears tingle : and more than i would repeat , were it not to lay naked the folly of that proud plea of that chairs infallibility , when their decrees are as contrary to one another , as white to black , and sometimes among half a score of popes immediately succeeding one another , not one is to be found , that had wit enough to frame one canon longer lived than themselves : for theodore the second rescinds the acts of romanus , treading in the steps of these seditious popes that went before him ( saith platina , theodore , . ) and john the tenth ( john . platina . ) served theodore with the same sauce : the bucket which theodore pull'd up ; john depresseth , and that which he sunk down , now rises up : for he antiquates the acts of stephen , and his second ; and revives the decrees of formosus . the reasons of this counter-scuffle platina assigns partly to the pope's forsaking st. peter's steps , and partly to the supine negligence of secular princes , laying the reins upon those mens necks , who were [ adeo socordes & nullius pretii ut actum esset ] so slothful and worthless , as the church had been utterly undone , if god , for his elect's sake , had not shortned the reigns of these prodigies : for at this time no less than nine popes succeeded one another in less than nine years . of whom benedict the fourth was one ; a man noted by platina ( platina bened. . . ) for nothing , but his doing nothing worth noting : but of the then times he thus complains , mens industry in all kinds of vertue waxed cold and decrepit , for want of the spur of encouragement : they that sate still , or ran-counter , attaining to the goal of preferment , before them who pursued it , in a direct course of real merit . then did the line of charles the great , by the slothfulness of succeeding princes , lose both the kingdom of france , and the empire of rome . then did the splendour of the roman name , by the negligence of the roman nobles and commons , sit in obscure darkness . and we can affirm , that the very same fate befell the pontifical dignity ; for of old , the renown of the bishops of rome waxed great by their sanctity and learning ( even among the many enemies , and obstinate persecutors of the christian name . ) but when the church began towantonnize , the licentious liberty of sinning brought forth these monsters , who , by circumvention and ●ribes , did rather invade than legally possess st. peter ' s see. leo the fifth ( platin. leo . . ) was so obscure a person , as historians write him , terrae filium , a son of the earth , not being able to mention his countrey : within a month after his consecration , he is thrown out of his chair into prison ; and the papacy posseffed by a single-sol'd-priest , of so ignoble an abstract , as we cannot learn of the most diligent enquirers , either his countrey , or surname ; but only , that the name he was known by before he was pope , was christopher . he , ( christophorus , . ) obtaining the chair by wicked arts ; what he had got over the devil 's back , he lost under his dam's belly ; being within seven months after his installment , thrust into a monastery . this is the last of the nine short liv'd popes ; whose history , platina thus concludes , these popes as so many monsters , god was pleased ( for the good of mankind ) to snatch away in a short time . and upon the last , hath this note ; observe how despicable the lives of those popes had made the papacy , when such an obscure fellow could thrust the pope beside the cushion almost in a moment , without opposition , disdain , or so much as murmur of either clergy or laity . such was that head of the christian world , out of which that other lamb-like horn of the beast budded , with which he pusheth at the crowns of princes ▪ did ever head more resemble that in the carver's shop , or better deserve aesop's ape 's aphorism for its motto ? [ oh pulchrum caput . ] oh brainless head ! except that which it grew to , by that time this beast became a buck of the first ●ead . § . in the tenth century . the history whereof baronius ( baron . ad annum , . ) ushers in with this warning to his reader , that now he would see the abomination of desolation standing in the most holy place ; and with these expressions of his own resentment of that age : fie for shame ! alas for sorrow ! that so many monsters ( a thing horrible to be seen ) should be thrust into the chair that deserves reverence of angels . the truth is , his predecessors in chronology , had with so open a mouth , and full cry , pursued the barbarity of the then popes , and had followed the scent so close : as baronius his fox-like art , which had served him in the preceding centuries , to find out stratagems to cast off the dogs , fail'd him in this : so as for him to have denied , dissembled , or blanch'd over the matter with extenuations would have spoken him so plainly to have been a man of a brazen forehead , as would have tempted the most easily credulous , and ductile novices to have suspected his fidelity in all the rest : for him ( whose declared intention was to present the church of rome as the most holy catholick church , as the new jerusalem , without the compass of whose pearly walls , there is no possibility of salvation ; and her bishops as so many vice-christs , yea , vice-gods upon earth : ) to bring upon the stage above fifty popes from john or joan the eighth to leo the ninth ( within the compass of two hundred years ) who , by the common vote of approved historians , were little better than incarnate devils : ( apotactici , apotastatae potius quam apostoli ( gerebrand ad an . . ) without a puling parenthesis , without shedding his crocodile-tears ; would have spoke him a man of an iron heart , and too like that age , of which thus he writes ( bar. ad an . . ) a new age beginneth , which for rudeness and barrenness of all good , is called the iron age ; for its turning it self , as wax to the seal , to all forms and resemblances of evil , the leaden : and for want of writers , the dark age : and for him , whose design in compassing sea and land was to gain proselytes to the church of rome , to have presented his reader abruptly , and without fortifying his eye with some caution , with such a prospect , might have startled a good catholick in the point of infallibility , and have diverted him from looking for a visible church within the roman pale in that age , whereof , a monster , born with a doggs head , and presented to king lewis ( as the author of fasciculus temp . conceives ) was the lively emblem ; ( ad annum , . ) in that age whereof baronius himself ( ad an . . ) gives this further account ; thou seest reader , the most lamentable estate of this time , when whores did advance , and pull down popes at their pleasure : of which luitprandus gives a notable instance in the history of john the thirteenth ( lib. . cap. . ) who coming to rome about business with the conclave , with his beauty inflam'd the lust of one theodora , a most shameless strumpet . this venus ( to draw a curtain over that filthy part of the story ) — videt hunc , visúmque cupit , potitúrque cupito : and for his hire procures him a bishoprick ; but so far from rome , as he could not give her those frequent visits her insatiable lust required ; and therefore she procures him the papal chair , that she might lie at rack and manger with her stallion , his holiness forsooth , than whom ( as baronius ( bar. ad an . . ) witnesseth ) there never lived a more filthy beast . to be sure , this centaur , that had so much of horse below , had but little of man above ; his soul could hardly dilate it self vigorously to the head , which spent it self so much at the tail ; who ever gives the golden ball to venus , gives it iratâ minervâ . this is the engls● of that [ libidinibus dediti debilitatur operatio circa intelligibilia . ] ( aquin. sum. . . q. . ar . . ) this , for kindreds sake in beastliness , brings to mind the legend of pope benet . ( though out of due order of time ) who being at the age of twelve years made pope , by the procurement of his father the marquess of tuscia , could not so much as read mass ; but was put to that sorry shift of procuring the conclave to consecrate gregory to be his suffragan to perform that office for him ( fascicul . ad ann . . ) this tyrant , monster and opprobry of the church ( as baronius ( baron . ad ann . . ) calls him ) was skill'd in nothing but the black art ; by means whereof he enticed females into the woods ( as cardinal benno affirms ) and that upon the evidence of those magical books and journals were found in his study , after his judas-like death ( for he was strangled in the woods by devils ) which things ( saith he ) every boy in rome knows to be true . platina characterizeth him , as one that from his very youth was contaminated with all shameful vices and turpitude ; given more to hunting than praying ; the most pernicious and wicked of all the popes : and for proof hereof tells us , that , of a certain , his ghost appeared to an heremite in a prodigious form , having the body like a boar , the head like an ass : the platonick idea , the express image of a letcher ; an animal compounded essentially of the loins of a boar and the brains of an ass. history , indeed , affords plenty of examples of men , that have been indefatigable wenchers , and yet never-tired martialists ; famous in the cabins of mars , and cabinets of venus ; but the fancy of poets could never stretch it self so far , as to fansie . apollo ( as they did mars ) in bed with venus . in mahomet , who subdued constantinople and the eastern empire , the passions of amorousness and ambition were almost equiballanced : but when they strove in him for preheminence , the mutinous heat did ever gurmandize the amorous flame . that couragious captain ladislaus , king of naples , proposed to himself , as the principal scope of his ambition , the execution of his sensuality , and enjoyment of some matchless beauty : but herein he shewed himself a man of stronger nerves than head-piece , and came to die like a fool , by the stratagem of a poyson'd handkerchief , in the the arms of that wench , for whose mortal imbraces he had yielded that victory to the florentines which they were ready to yield to him , ( lord mountagne's essays ) mark antony was both a couragious souldier , and a passionate amorado ; but for want of wit , suffered his pleasures so far to make him forget the conduct of his affairs , as he may thank cleopatras dalliances , for his ruin and loss of empire . julius caesar as he was the first sober man ( in cato's judgment ) that addrest himself to the ruin of the common wealth ; so he was the only prudent man of a wanton lascivious complexion ; the only wise man , that addicted himself to all manner of amorous licentiousness : yet his pleasures could never make him lose one minute of an hour , nor turn one step from the occasions that might any way farther his advancement ( as that noble humanist and great critick of men , the lord mountagne observes . ) but if i may with the lieve of his learn'd ghost dissent from that judgment he passeth upon caesar ; i would rather think , he did but court venus in complement , as an handmaid or pander to his ambition ; a trick of state used of old : for herodotus reports , that cyrus made love to tomyris , and courted her to become his wife ; but she , smelling it was only in complement to her , but in reality to her crown , chose rather to answer his suite , in the field of mars , than the gardens of venus . ( clio ; pag. . ) and that nitocris , the queen of egypt , drew those nobles , that had an hand in the murder of her brother , into mortal snares , by a train of love-powder . ( herod . eutirpe . ) but never more familiarly than in that age of the first caesars . cleopatra courted herod to come into her imbraces , not so much out of love as treacherous policy , ( joseph . an t . jud. . . ) agrippina prostituted her self to lepidus , and afterwards to pallas , and at last to her own son nero : not out of lasciviousness , but out of design to obtain and keep the sovereignty : [ spe●dominationis ] ( tacit. annal . . . . ) and lastly , augustus ( sueton. octavius . ) his intimates excused his familiarity with the senators wives , as done , not for the satisfying of his lusts , but out of reasons of state , that he might , by those subagitations of their wives , bolt out the secrets of their husbands ; with whose heifers he ploughed , that he might read their riddles . augustus ( saith dion . ) made so much use of woman-kind when he was fifty years old , as the senate thought to gratifie him with a license to have to do with whomsoever he pleased : ( dion . lib. . ) i am apt to think , julius might grind in so many mills , upon the like design , as having cato's concurrence ; who in open senate charged julius and his allies , with endeavours to insinuate themselves into places of greatest trust and command , by the panderage of marriages , [ per nuptiarum lenocinia & hujusmodi mulieres : ] this was cato's sence of caesar's matching his julia to pompey , and his marrying calpurnia , ( plutarch . c. caesar. ) and his collegue bibulus preferr'd this complaint against him ; that it was the kingdom he courted , in making love to the queen of bithinia ; [ bithinicam reginam fuisse cordi nunc regnum . ] ( sueton . julius . ) caesar was but a kind of a lay-smock-simonist . so that for all him , we are yet to seek for one instance ( in all history ) of a noted wanton , that has not been a notorious fool. but to return from this deviation , to which the proving of the medium i here urge ( it was a lascivious , ergò a sottish age ) hath drawn me . john or . ( for the popish writers are not agreed under what number to place him ; joan ( the she-pope ) is the davus here , turbat omnia ) was a pig of the same litter , if the learned council of lateran were not mistaken ; for the fathers there assembled , prefer to otho the great , these articles against him ( luitprand . lib. . cap. . ) that he ordained deacons in a stable : that he made boys but ten years old bishops : that in playing at dice he invocated the devil : that he made a brothel-house of the lateran palace ; lay with stephana his father's concubine , and drank the devil's health . and when in answer to this charge he sent out his bulls to bellow anathema's against them , they made bold to return this reply . you write , by the suggestion of empty-headed councellors , childish threats — we despise your threatned excommunication , and throw it back upon your self : judas the traitor , when he would kill the lord of life , whom did he bind but himself , whom he strangled in an unhappy rope ? pope lando , this john's predecessor , was so inconsiderable a person , and his life so obscure ( saith platina ) as many historians make no reckoning of him at all , but leave his name and story out of the catalogue of popes , and does thus express the degeneracy of that time : not only were those famous lights which in the days of yore render'd italy illustrious , extinct ; but the very nurseries , where so excellent roots shot forth , were altogether laid waste and ●uin'd . pope sergius . is complemented by the same author in the style of a rude and unlearned man : and the reader desired to observe how the popes of this age were degenerate from their forefathers : for these throwing the service of god behind their backs , like raging tyrants exercised enmities upon one another ; and having none to bridle and keep them in , greedily pursued their own lusts . so devoid of understanding were those brutes , as they needed bit and bridle : and therefore the council of rhemes ( held in this century ) did prudently , in superseding their purpose of sending to the pope for advice in a difficult point , when they heard it averr'd in open court , that scarce a man in romo could read the christ-cross-row , [ romae jam nullum ferè esse qui literas didicerit ] ( b. hall. hon 〈…〉 of mar . lib. . sect. . ) § . the . century was invelop'd with so thick a cloud , as the very light that was in it was gross darkness ; teeming with sixteen popes , immediatly succeeding one another ( from gerebert or silvester . to hildebrand or gregory . inclusively ) who lighted their candle at the devil's flame ; exceeding jannes and jambres in jugglery ; and rising ( by the black art ) in the smoke of the bottomless pit to the papal throne , if cardinal benno have not belyed them . nauclerus ( vol. . generat . . ) extends the line of this sacred ( auri sacra fames ) succession to that length , as he joyns to these , popes succeeding silvester , that were his disciples in necromancy , and committed those villanies , as it would make a man's hair stand on end to hear . bellarmine himself ( chronologia cent. . ) confesseth , that in this century there was more sanctity under the robe , than under the gown : that we are less beholding to the popes of this age , for preserving a succession of religion , than to secular princes ; which had gone wholly to wrack ( for all st. peter ' s successors ) if it had not been supported by the piety of ( christ's vice-gerents ) the emperour henry and his wife chunagand ; romanus , emperour of constantinople ; c●ute king of denmark and england ; stephen king of hungary , and his son st. emeric ; st. robert , the french king ; ferdinand the great , king of castile , and his wife sanatia . for all those greater lights that god made to rule the day , the church had been benighted , if it had not been for these lesser lights , these secular princes . if the earth had not helpt the woman , and god given her the eagles wings of both empires , east and west , and provided a place for her in the courts of secular princes , when satan had set up his throne in st. peter's palace , the dragon ( there rampant ) had destroyed her : he that then would look for the holy church of rome , must have looked beyond the court of rome , for there sate hell's plenipotentiary , if platina be to be trusted . silvester . ( anno — . ) who contracted with the devil for the papacy , at the price of body and soul , whereof he was to give livery and seisure at his death , ( platina silvest . . ) [ pontificatum postremò , majore conatu adjuvante diabolo consecutus est , hac tamen lege , ut post mortem totus illius esset , cujus fraudibus tantam dignitatem adeptus est . ] o●●phrius ( in platinam ) seeks to evade the dint of common fame touching silvester , by this evasion ; that he was a great mathematician , and the ignorance of that age so great too , as the vulgar reputed them witches , who had any thing in them above the pitch of common learning : but himself misdoubts the validity of this , to elude the clear and concurrent testimonies of so many grave and sober authors . truly i could heartily wish ( for the sake of the christian name ) that his argument had been cogent , in that branch of it wherein he would defend sivester against the charge of sorceries : for the very medium he useth will serve my present turn , and demonstrates what a thick mist of barbarous ignorance , covered the face of that age , which esteemed them black swans who exceeded the common size of geese : and him a great clerk , who was but the scholar of the saracens , the most stupid kind of men ; of whom he received that mathematical table . which neither he nor they nor any body else understands [ abacum certè primus 〈◊〉 saracenis rapiens , regulas dedit quae à sudantibus abacistis vix intelliguntur ( c. malmesbur . . . ) however the devil was too cunning for him , for [ statuae cap●t à saracenis hispaniensibus edoctus in oraculum sibi conflavit silvester secundus . ] but his oracle deceived him by equivocation , promising he should not die till he read mass in jerusalem , meaning a church in rome so called , wherein he was singing mass , he died miserably ; ( c. malme●buriensis . . referente seldeno de d●●s syriis , in teraphim . ) but of all these mathematicians none came near benet . the rest rode the devil during life , but he after his death ; they curvetted upon that beast in this world , he in purgatory . the prince of that bottomless pit ( whereof they were the clavigers ) held their bridles while they rode in procession ; but the gentle elephant takes up this spiritual porus upon his own back , when death had dismounted him from his papal mule. some report ( saith platina , in ●en . . ) that his ghost sitting upon a black horse appeared to a certain bishop , who asking the reason of his being in that equippage , is told , that all the alms he had given before proved inavailable , because they were given of goods got by rapine ; and is therefore intreated , by this knight of silvester ' s order , to bestow in alms ( in his name ) certain sums of money ; directing him to the place where he had bid them , the bishop did as he was bid ; dismounts from his episcopal throne , and turns monk. one part of this story , that benet was relieved in purgatory by alms , is prest by the papists , as one of their best arguments for purgatory , and the benefit of suffrages : have they any reason then to deny the rest of it ? must they alledge it in defence of their service for the dead ; and may we not alledge it in condemnation of that service , as being instituted not by the pope sitting in st. peter's chair , but on the back of a fiend ? let them forethink how they shall escape the curse , if they will buy and sell by different weights ; deliver out by strik'd and take in by heap'd measure . ( how great was the darkness , when the great lights that rule the day thus gave the candle to one another , which they had lighted at the devil's fire ! ) but i must laquey it no longer , at the side of this rank rider . baronius calls me to attend on john . whom he affirms to be in the lowest purgatory , to have been unworthy of the papal dignity , into which he entered by unworthy means , and managed with tyranny . of whom some reported ( saith platina ) that he was a mere laick before he was created pope . in whose time all affairs at rome were managed by enchanters and necromancers ( if we may credit gratian. ) but horror surprizeth me while i walk thus far after these triple-crown'd magicians ; those damps of the infernal pit threaten to stifle my spirits : i will therefore withdraw my thoughts from these sulphureous streams , and retire to those histories , from whence we may take a less offensive prospect of that cloud , which , from an handful at first , did by degrees overspread the western hemisphere , with such blackness of darkness , as the sight of it extorted from alphonsus de castro ( cont . haereses lib. . cap. . edit . colonens . ) this confession ; that some popes were such great clerks as they had no skill at all in grammar , a confession the modern papists are so ashamed of , as they have expunged that clause out of later copies , and gelt that colen-edition , anno , of that sentence . and from matthew paris , in the life of our william the conquerour , this , that he was then esteemed a wondrous great scholar that had but learn'd his grammar , [ stupori erat caeteris qui grammaticam didicerat . ] and from theoderique niem . this , [ that pope boniface could neither write , nor read mass , hardly understanding the propositions of advocates in the consistory : in so much as ignorance did then bear away the prize in the roman court. and from lupus abbot of ferrara , this ( in his letter to king lewis ) [ that they were accounted troublesom who were desirous of knowledge ; and that illiterate age gazed upon such as wonders . ] and from agobard ( in his works of the paris edition , anno . pag. . ) this ; [ that god had made the priests of that age so vile , as gentlemen retain'd them not ●s their instructors , but as trencher-chaplains , to wait at table , to lead doggs , to feed horses , &c. ] in the midst of which great and mischievous ignorance ( saith platina ) ( bonifac. . circa finem an . . ) one happiness befel italy , by chrysolitus byzantius his bringing thither the greek letters , which had not sounded there for years before . so childish in understanding was that age wherein the blasphemies of mahomet and popish innovations ( for they commenc'd and took their degrees together like twins ) were presented to the world ; so dark that night wherein those tares were sown ; in so dead a sleep were the centinels , when the cackling of these geese about the capit●l was esteemed meritorious . so barbarous was was that world upon which rome imposed her unsociable paradoxes , of the pope's supremacy over bishops , over kings , &c. as that of bernard ( serm. in concil . rhemensi ) may fitly be applied to this subject ; i will set my seat in the north , that is , far from the sun of knowledge , far from the warmth of vertue ; in the midst of boreal storms , of blustering winds of war and tumults . pliny did not with more hazardous difficulty travel , in obtaining the knowledge of the burning of vesuvius , by ocular demonstration and approach to it , while the flames flew about his ears , than men could ( in that boysterous age when this two-fac'd antichrist appeared ) in obtaining the knowledge of worldly affairs , in informing themselves in the natural history of those blazing stars , those burning mountains , which chose a time to break out , and draw the ages of the world after them , when the smoak and sparks of war did every where fly about and threaten to stifle the approachers . whereas christ's star arose in the still calm of peace , when , without interruption of their course , men might go or send to the place over which it stood , from all parts of the world. never was the air more clear from foggs , more free feom winds , than when the gospel came flying in the midst of heaven . but i shall speak of the latter branch of this position , after i have taken a view of the world's complexion in point of knowledge , when pagan theology obtained footing . § . . if we trace the original of pagan theology , the stories of those many gods incarnate , those thieves and robbers ( as our saviour calls them ) that came before him , we shall find , they had their births in that rude and obscure time , when by reason of the late confounding of languages , the world was in the greatest incapacity of mutual commerce : when every nation ( retaining some rough draught of the promised seed ) growing so numerons , as it was not possible men should be kept in order without laws , and no laws likely to awe them so much , as those that claim'd an heavenly original . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] all nations did cry up their own laws as of a divine original . ( aelian . var. hist. . . ) the serpent put it into the heads of the founders of commonwealths , to suborn their familiars and favorites to cry themselves up , as the promised seed , as gods born of womans seed . the multitude , partly out of ambition to be accounted the favorites of heaven ; partly out of state policy , to keep their posterities in awe with the notion of a deity , partly through the legerdemain of cunning impostors , readily either imbrac'd or seem'd to imbrace those fables . thus every nation , while none of any other language had dealings with them , or could observe their shuffling , agreed among themselves to take him for a virgin-born theanthropos , who seemed most worthy of that honour , by his publick spiritedness and success in doing common good. and by this means the world had the unhappy opportunity of inventing what fictions the inhabitants of every corner of it pleased , without fear ( or indeed possibility ) of being detected , and of licking them into that shape , by that time their nearest neighbours could come to the knowledge of them , as might render their stories plausible to that rude embrio of mankind . from which consideration , josephus ( antiq. . . ) commends moses's his ingenuity , in that , when he had the start and advantage of all writers in the opportunity of feigning ( both in respect of the date of his writings and their subject ) impunè and without fear of detection ; ( none of the pagan writers daring to refer either the pedigrees of their gods , or the institution of laws , or the history of humane affairs , to so old a date as he pitcheth upon , by above three thousand years ) yet he carrieth on his history without the least mixture of forgeries , abuseth not the world by improving the opportunity of being as fabulous as the vainest poets : the secundine of whose fabulous god-incarnations wherein they were secretly formed , was the advantage which the ignorance of the world , and its wanting light to discover the fraudulency of their traditions , administred to them . that this is the true state of this case ; appears , first from the industrious care which their inventors and nurses took to conceal the conceptions of those monstrous issues of their brain : well exprest by clemens alexandrinus , interpreting midas his fostering silenus , his concealing his own ears , &c. to devote his care to keep secret what silenus imparted to him concerning his foster-child bacchus ( protreptic . . pag. ) and more fully by a more authentick author , as to this case , macrobius ( in his saturnalibus . . ) where praetextatus tells evangelius ( who i conceive in that conference personates the christian ) requesting him to declare the original of the saturnalia [ saturnalium originem il'am mihi in medium proferre fas est : non quae ad arcanam divinitatis naturam refertur , sed quae aut fabulis admixta disseritur , aut à physicis in vulgus aperitur . nam occultas & manantes ex meri veri fonte rationes nè in ipsis quidem sacris enarrari permittitur , sed si quis illas assequitur , continere inter conscientiam tectas jubetur . ] i may reveal that original of the saturnalia , which is either fabulous or physical , not that which relates to the secret nature of divinity : for the secret reasons which flow from the fountain of pure truth may not be declared , no not in the administration of the sacred rites themselves , but whoso knows them , is bound to conceal them in his own conscience , numa ( the parent of the roman religion ) buried under ground the books wherein he had laid down the circumstances of his traditions , and by what means he came to the knowledge of them , and of their acceptableness to the gods. five hundred years after their interring , these writings obtain a resurrection , being turned up before the plough of terentius ( say cassus hemina and pliny ( lib. . cap. . ) of paetilius ( say livy and valerius . ) the finder conveighs them to the pretor ; he communicates them to the senate ; the senate , upon this ground that the divulging of them would not make for credit of that religion they communicated the grounds of , takes order that the like temptation to ath●ism should never come in the way of , never be laid before their successors , and therefore adjudgeth them to the flames . so fearful were they of having numa's secret congresses with his aegeria come to the knowledge of the vulgar , of having the sheets shown , which bare the tokens of their bed-converse , while he begat on her that nymph the issue of his religious rites ; lest upon that inspection she might be found no virgin , but a succuba : of which numa himself was so not only jealous but conscious , as , though he durst not burn ( for fear the goddess should turn a vixon ( as st. austin noteth ) yet he thought it fit to bury those sheets ; thinking length of time would take out the stains , or hoping they would never come out of their grave . ( austin . de civit . . . ) the athenian goddess banish'd from her service the tattling crow , proclaiming her self thereby to be a deity that loved not to be brought to light , liked not to have all that said of her mysteries , which that tell-truth bird would prate ; and upon that account prefers the owle , the bird of night , before her . servius upon virgil conceives virgil , from the custom at her rites , to have borrowed his [ procul hinc profani — ] and so fearful was that goddess of being discovered , as she would be conjured to do anything with that form of charming [ esse i will reveal thy mysteries ; ] and sadly complains against numerius the philosopher , the first that did divulge them , that he had spoiled the repute of her chastity . the eleusine mysteries grew into a proverb for their secretness , that being the only thing in them that had any form of religion ; and therefore accounted so sacred , as wine was interdicted those solemnities , for fear truth should go out , if that tongue-loosing liquor went in . it was the egyptians care to keep the original of their deities as obscure as the head of their nilus : of which they gave a digital demonstration , in their painting their mercury with his hand laid upon his mouth ; thereby teaching his priests to seal up their lips , ( plut. de iside . ) a lesson they had got so by heart , as it is reported for one of the most renowned conquests which alexander made , that he extorted from one of them , by the rack of the fear of inevitable death , the confession of this secret , that their reputed gods were nothing else but men , famous in , and useful to their generations . a mystery which he intreates alexander might not be divulged , but that after he had communicated the secret to olympia , he would strictly injoyn her to burn the letter ; that what tended so much to the defamation of religion , might not come to publick knowledge . the poets paint to the life this sedulity of the old world to conceal their god-births , in their fable of pallases committing the new-born ericthonius to the custody of cecrops daughters ; with a severe charge not to prie into the ark wherein he was lock'd up . and the carvers by the tritons that were set upon the temple of saturn , who had their tayles immers'd and buried in the earth ; to denote that the religions of the former ages were concealed : ( macrob. saturn . . . ) whereto orpheus had respect in that proverbial form , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let prophane ears be sealed up , i am going to sing of the gods : horace in his [ odi prophanum vulgus , & arceo — favete linguis , carmina non priùs audita musarum sacerdos , virginibus puerisque , canto . ] and that prose-poet petronius , [ major enim in praecordiis dolor saevit , qui me usque ad necessitatem mortis deducit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scilicet juvenili impulsi licentiâ , quod in sacello priapi vidistis , vulgetis , deorúmque consilia proferatis in populum : protendo igitur ad genua vestra supinas manus , petóque & oro , nè nocturnas religiones jocum ●isúmque faciatis , néve traducere velitis tot annorum secreta , quae vix mille homines noverunt . ] ( petronii arbitri satiricon . ) but my greatest trouble is my fear , that by the impulse of ●●venile licentiousness , you should tell what you have seen , and blab abroad the secrets of the gods : i therefore stretch out my supine hands to your knees , begging and beseeching that you would not make a mock of our night religions , and that you would not traduce the secrets of so many years , which scarce one thousand men do know . secondly , as trafficking of one nation with another increas'd , the world grew past this kind of child-bearing , gave over teeming with these fictitious god-men . if any had the face to show a big belly with such conceptions , in that age wherein they could not lay it , but be observed of others , their births proved abortive . alexander bid as fair for the repute of a divine original from jupiter , as hercules had done , his mother fathering him with as much probability as alomena had fathered hercules upon that god , if we nakedly compare the gossips stories , and the fiction of dianas assisting her in her labour , while her temple at ephesus was burnt down ; which gave occasion to egesias magnesius to say , she was imployed about a work of more concern than the saving of her own temple , ( plut. alexand. ) the admirers of plato ( guarin . vitâ platonis ) told as streight a tale of his being apollo's son , as antiquity had told of aesculapius , and without that self-contradiction of a bearded son and beardless father , ( for which the sicilian tyrant ( valerius max. . . ) pull'd the father by the chin and the son by the beard . ) caesar's star was as valid an indication of his deification , as romulus his thunder and lightning was of quirinus's ; yea the senate's decree for caesar was past with a more rational vote among the vulgar , ( sueton. julius . ) who by seeing a comet during the seven days of his funeral solemnities , were brought into the opinion of his assumption into the chorus of the gods , upon better grounds than the old senate could or did lay before the then vulgar , to bring them into a belief that romulus was translated into their number ; they offering no other argument but the single word of proeulus . those later tales which the procounesians , cyzicens and metapontines told of aristaeus being turned into a god-crow , are no more unlikely , than the elder latins stories of picus being metamorphosed into a god-jay ; yet as celsus ( that great patron of pagan theology ) confesseth ( orig. cont . cels. lib. . calum . . ) no man now esteems aristaeus a god ; no not after apollo ' s oracle had charged the metapentines to erect him altars . why were not those of a younger house , of a later edition , embraced with an equal credulty ? but because the ancient figments could not be traced up to their obscure springs , nor impartially examined , till by a prolix series of ages the belief of them had been rivetted in mens minds ; but these after-broods were brought forth in a season , when the knowledge of contingencies was communicable from sea to sea , and by-standers pried into the actions of their neighbours . an ingenious hint of which truth the close of that forementioned fiction administers of cadmus's daughters , whom pallas could not charm from prying into her depositum . the off-spring of the many-tongued cecrops , of that age wherein men of several languages were no longer barbarians to one another , cannot keep minerva's counsel , but will be peeping into the cradle , where the new-born deity is laid to nurse , till ( infantémque vident apporrectúmque draconem ) they see the serpentine feet , the fraud upon which the fiction is framed . thirdly , as the theology of those obscure times came to be enquired into by foreigners , traversing the several climates , on purpose to find out the originals of things , it grew by degrees into that discredit , as at last it was wholly exploded for fabulous , and its gods detected to have been but men. diodorus graecus , thallus , cass. severus , cornelius nepos , yea all that write upon that subject , have openly published saturn to have been no other than a mortal ( saith tertullian , apol. . ) and if you look for arguments to prove it , where can you find more convincing ones than in italy it self , whither he retired in flight from the pursuit of his rebellious son ; from whose lurking there it derived its name latium . st. austin ( de civitate . . ) hath this note upon the story of the egyptian priest's revealing to alexander , the nakedness of the heathen gods , not only picus and romulus , the gods of the lesser & later nations ; but saturn , jupiter , mars , and all the rest of the deities majorum gentium , of the greatest antiquity , are found by search to have been sometimes men , & creatures of his making that is the great god & creator of all things , as plato & cicero speak , ( de leg . l. . ) ( tusc. qu. ) ( in timaeo . ) and , indeed , what do they hint to us , or rather speak fully out , of jupiter himself ( the parent of all their gods ) that placed the image of his nurse besides him in the capitol . do not they assent to euemerus , who , not as a fabulous tattler , but as a diligent enquirer , hath drawn the natural and moral history of all those gods , ( de civitate . . ) but we will hear the heathens tell their own tales of what they had found concerning their gods. trismegistus , in his aesclapius , ( cap. . & . ) translated by porphyry ( that grand pagan adversary to the christian name ) affirms , that men made all those gods who are worshipt in temples : a thing , saith he , that passeth all admiration , and argueth our ancestors to have erred exceedingly , touching the nature of the deity . yea , he proves this by induction of particulars . ( aug. de civ . l. . c. . ) thy grandfather , o asclepius , the first inventor of physick , hath a temple erected to him in a mountain of lybia , near the crocodiles shore , wherein his mundane man , his body , lies interr'd . and hermes , after whom i am named , hath his tomb in hermopolis , a city in aegypt of his founding . varro in his antiquities , dedicated to julius caesar the great pontiff , gave so plain demonstration of this , from the rites and solemnities used in their divine worship , as the senate decreed his book to be burnt ( august . de civit . . . ) valerius maximus , in his epistle dedicatory to tiberius , saith , that all our gods we have received of our ancestors , but the caesars we have handed down to posterity , [ reliquos accepimus , caesares dedimus . ] a manifest confession of a pagan , and that to the face of a pagan emperour , that the gods they had received were of the same kind with those they gave , i. e. mortals . the roman demosthenes in his tusculane questions concludes thus ; if i listed to ransack the antiquities of the greeks , i should find that the same gods whom we esteem greatest , have had their original among us mortals : for the verifying hereof , do but enquire whose the tombs are that are shewed in greece , and consider with thy self what their ceremonies and mysteries are ; for having access to them thou wilt without doubt understand far more than i averr . by this means euemerus fram'd that history which the grecians abusively called sacred , for which himself was tearmed atheist , numbred by theodoricus cyrenensis and aelian , with diagoras and theodorus , and stiled by timon ( in his syllis ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insolent old knave ; consisting of the collections of the titles and monuments of the most ancient temples , and thereby proving tully's assertion , wherein he had the suffrage of pythagoras , plato , socrates , and the most eminent of their scholars ; yea of all persons but doting old wives , not only in that , but in other points of theology , [ quae verò anus tam excors inveniri potest , quae illa , quae quondam credebantur portenta , extimescat ; opinionum enim commenta delet dies , naturae judicia confirmat . ] cirero de nat . deor. l. . p. . ) what old wife is to be found so witless , as to fear such things as af ancient time were accounted portents ? for time ( saith he ) obliterates the devices of opinions , but confirms the sentiments of nature . but the testimonies already alledged are abundantly sufficient to evince what reason the romans had to stile saturn ( whom the greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. time , the father of truth : even for this cause ( saith plutarch ) because time reveals all things . to be sure , in this case he brought to light those things touching the birth of heathen gods , as gave ground enough to the poetical fiction , of saturn's devouring his off-spring : and to that proverb of the grecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the grow sings another note than the owl ; for , if i may hold up my candle to that sun of restored learning , the great erasmus ; i conceive this to be the importance of it , that the after-times of mutual commerce among the nations of the world , taught the crow to prate other stories of their feigned gods , than the owl had whooted in that obscure and independent age wherein those fables were hatched : when men had never gone out of sight of the smoak of their own chimneys , and measured themselves by themselves . gorgias and protagoras , saith aelian , were the most famous men of all greece , though as far from wisdom as boys are from men . it was only while they were caged up in their countrey 's knowledge , that they retain'd the note they were taught to sing , jove is a god , juno is a goddess , &c. which they forgat as soon as they are turn'd loose , like annon's birds in the same author . briefly , the day hath revealed all false religions to be mere impostures ; but that of divine institution , professed by the patriarchs , out-lasted the old world , exerted its head above that flood , which over-top'd the highest mountains , and shewed its face more bright as it grew in years . noah illustrated enoch , moses noah , the prophets moses . all whose commentaries upon that evangelical grain of mustard-seed , sowen by god's hand in paradise , as science ( truly so called , ) came to perfection in the apostatized world , gained repute amongst the most rational , inquisitive , and civilized nations . and when that religion had attain'd its ultimate perfection by christ's filling up the law and prophets though the judaick , which virtually contains the christian , hath not , in its letter , with the vail upon moses his face , obtain'd one proselyte : yet the christian , which is the explanation of that ; and presents the old testament so bare-fac'd , as the way-faring man , though a fool , cannot err in expounding moses ; hath procured acceptance every where , ( where it hath come among men , and not brutes ) hath at no time , in no place , been under a cloud , since its first rising ; but when or where a cloud hath been drawn over mens minds , and their foolish hearts benighted in blackness of darkness . this wisdom hath been justifyed of wisdom's children , and the more trials upon the test of right reason it has undergon , the greater approbation it hath obtained . chap. viii . the apostolical age was fortified against surprisal by the external advantages of posts and peace . § . they find as speedy a way for conveyance of news , as we : vibullius , caesar , sempronius , tiberius , their incredible posting . intelligence flew in persia as fast as cranes . the roman eagle as swift of wing as the english unicorn is of foot . § . that age enjoyed so long a peace , as intelligence might pass without interruption : janu ' s temple shut by augustus , a rare thing in the roman annals . § . tiberius had a peaceable reign , so had caligula ; all the warlike marches that he made was in pursuit of the cowardly ocean , running from him at the tide ; and in lopping down the bows of a coppice . palsey-headed claudius felt no shakings in his empire , no trumpet of war then sounded , but that of the silver triton in the ficine lake . in nero ' s third year they had much ado to draw the sword , it had layen so long rusting in the scabbard . § . this peaceable season was the seed-time of christ's labourers , wherein they dispenc'd the gospel through the empire . § . we have taken a prospect of that age , wherein the gospel was first brought to light ; and found it so well fortifyed by the inner works of improved reason , as would have made the most daring attempters despair to subdue it to the belief of most cunningly devised fables : and therefore , that the apostles should be so fool-hardy , as to assault it with feigned tales , as to think to outvye that sun of knowledg , then shining in the greatest lustre : by holding a farthing candle of old wive's stories before it , is a conceipt so gross as can hardly seise upon minds that are not exceedingly byassed with partiality . let us now take a view of the out-works , the external fortifications which that age had to secure it from the surprisals of impostors : and that , first , in respect of the dexterity of that age in point of quick dispatch of intelligence ; in which art , it lagg'd not behind ; but rather out-stripp'd ours . the english unicorn is not more swift of foot now , than the roman eagle was of wing then ; as appears from caesar's reporting vibullius to have posted night and day , taking at every stage a fresh horse , that he might certify pompy that caesar was at hand , ( caesar ' s comment . . . ) by suetonius writing of caesar , that he used to run an hundred miles a day on an hired chariot ; by the help of blowen bladders making his way over rivers ; and by that means performing long journeys with that incredible celerity , as he oftentimes arrived at his journeys end , before the news of his setting forth had come thither , ( suet. jul. ▪ ) [ longissimas vias incredibili celeritate fecit , expeditus meritoria rheda centena passuum millia per singulos dies , &c. ] by what livie relates of sempronius graccus , that in the roman wars against antiochus , he went by post from amphiss'a to pella in three days , pliny hist. . pag. . [ per dispositos equ●s prope incredibili celeritate . ] by what val. maximus has recorded of tiberius his posting to visit his brother drusus , ( why lay sick in germany , ) with that rapid and precipitate haste , as he hurried over the alps , and that rugged region bounding upon them , at the rate of two hundred miles in the space of twenty four hours , ( val max. . . . ) [ iter quam rapidum & preceps corripuerit eo patet quod alpes rhenumque transgressus , die & nocte , mutato subinde equo , ducenta millia passuum evasit . ] by what philo judaeus , ( de legatione ad caium . pag. . ) reports of petronius his not daring to proceed to the fulfilling of caligula's command to erect his image in the temple , for fear the jews should from all parts of the world presently be about his ears , by reason of that incredible quick way of dispatch of news they had inured themselves to . indeed those parts of the empire that bordered upon judaea , and wherein the apostles of the circumcision chiefly conversed , and spread the gospel , were , long before that time , put into a posture for the most speedy conveyance of advertisements , by cyrus : who that he might have news brought him of all emergencies from all the parts of his vast empire , would have trial made how far an horse could go out-right at full speed without bating : at which distance he caused stages to be set , and fresh horses to stand : which kind of posting , some ( as xenophon saith ) affirm to be equivalent for swiftness to the flying of cranes ( xenophon . cyrus . . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] and sure the eagle had an eye to see , what advantage it would be to her , to imp her wings with the cranes feathers ; to improve the roman art of posting , by the accession of this of the persian . an art perhaps conveighed thither out of judaea , and communicated by daniel , at what time he was set over the presidents of the provinces : however , 't is certain , it was of old in use among them , for we read of hezechiah's sending his proclamations by post ; and hear deborah bewail the days of shamgar , for that in them the courriers were forced to take ▪ by-ways : so that the apostles could not be ignorant of that ready way of communicating intelligence , which the empire had then learnt . palladius was able to ride post unto the furthest bounds of the roman and persian dominions , and back again in thirty days to theodosius the emperour at constantinople , [ socrat. scol . eccl. hist. . . ] and ( which comes nearer the times of the apostles ) cicero reports that caesar writ to him out of britain the . day of september , and the letters came to his hands the . day of the same month , [ sleidan clavis hist. lib. . ] and therefore , for them to have gone up and down with pompous stories of things done in judaea , when they could not but know , that who so pleased , might in a months time , or less , have detected the forgery , would have been such a piece of temerarious madness , as 't is scarce imaginable , how twelve men's heads at once could be intoxicated with it . § . that age was externally fortified against the assaults of impostors , by reason of that universal peace through the world , that ushered the prince of peace into the world ; so as intelligence might pass from nation to nation through the universe ( as blood by circulation , through the veins of an healthful body ) without the least obstruction . times of distraction are the most promising seed-times of lyes : he who in fishing for men , dubbs his hook with a counterfeit fly , will chuse to fish in troubled waters : he that has learn'd the black art of inventing news , will chuse a season to practise in , when an embargo is laid upon the packet-boats : when the bridges are broken down , the high-ways unoccupied , when through the noise of arms , men cannot hear , nor are at leisure to listen after , what falls out in the remoter parts of the world : as in the battel betwixt flaminius and hannibal ; at which , they that were present by reason of the hurly-burly among themselves , perceived not the most clamorous effects of the then prodigious earth-quake , that demolished the best parts of the chiefest cities , diverted rivers from their wonted channels , and tumbled down with a hideous fragor the tops of mountains , ( plutarc . fab. maximus , . ) such confusions are the fittest seasons for the father of lyes to cast his spawn , for satan to throw abroad his poysoned arrows : that before time , ( the mother of truth ) can give them a check , his fry may be of age to shift for themselves ; his stories may stick so fast in mens minds , as the hand of truth , afterwards , will have much ado to pull them out , and not leave some splinters , if not the pile head behind . the apostles of the blessed jesus used not this craft , his fisher-men angled in calm waters , his seedsmen scattered the gospel in those pacate days , as gave men leisure to ponderate every circumstance of the news they brought : men might then sit peaceably under their own vines , and ruminate upon the fruit of our royal vine , that chears the heart of god and man. the whole empire , at christ's birth , ( brooding under the dove-like wings of the roman eagle ) enjoyed that halcionian calm , as she had not been blessed with the like , but once , in that large tract of time betwixt numa and augustus ; and that but for a piece of a year ; and yet that short breathing time from war reported as a miracle : numa ( saith livy ) that erected janus s temple was the first , who , in token if peace universally obtained through the roman territories , shut up the gates of that temple ; manlius the second , and augustus the third : providence having bestowed this gift upon our age , that we should see peace setled , ( after the conquest of mark. anthony at actium ) by the emperour augustus , both by land and sea ( livius lib. . pag. . . ) [ bis post numae regnum janus clausus fuit , semel t. manlio consule post punicum primum bellum perfectum . iterum quod nostrae aetati dii dederunt ut videremus , post bellum actiacum ab imperatore caesare augusto , pace terra marique parta . ] how short liv'd that peace was in the consulship of manlius , vives informs us out of eutropius ( if i mistake him not ) for i no where , in eutropius , meet with a passage , looking that way , but rather the contrary ) saying that after manlius and attilius had , upon their triumph for the conquest of sardis , shut the gates of janus ; they were some months after opened again , in token of the illyrick war. but however i mistake vives , or he eutropius ; the thing it self is manifest enough , from that place of st. austin , upon which he comments ; for ( saith he ) one ( and not all out one ) year of peace ( among those many that intervened betwixt numa and augustus ) wherein , after the first punick war , the romans had lieve to shut up the gates of war , is recorded as a wonder , ( august . de civitate . . ) [ vix , post tam multos annos ab urbe condita usque augustum , unus post primum punicum bellum pro magno miraculo commemoratur annus , quo belli portas romani claudere potuerunt : ] an assertion , which st. austin had ground enough for , ( that the atheist may not object that these are the piae fraudes of christians , ) out of plutarch , who writes , that the temple of janus did not continue long shut in the consulship of manlius and attilius : for forthwith , immediately after that it was opened again ; a new war rolling in upon , and assaulting the empire , ( plut. numa . ) [ m. attilio & t. manlio coss. haud multum temporis clausum , deinde continuo ingruente irrumpenteque bello apertum est . ] upon which , he there gives this note : 't is seldom , but that the roman empire is ensnarl'd in some or other war ; it being so vast a body , and on all sides incircled with restless barbarians , ( id. ib. ) [ quod certe difficile aut etiam ra●o factum quàm aliquo bello semper suspensum imperium teneatur : nam cum propter ejus mgnitudinem , barbaris nationibus undique circumfusum ac septum esset : iis repugnare cogebatur . ] and yet it was a time of the singing of this rare bird , when our prince of peace exhibited himself to the world. this is that caesar ( saith philo judaeus , speaking of augustus ) who , finding the world as a boisterious sea , tossed every way with tempestuous winds ; charmed its waves asleep , and restored to it such serenity , as not only open wars were every where exiled , but private robberies : this is he , who reduc'd that chaos of confusion , that the world had been buried under in former ages , unto that well setled and comely order , which we see it in in ours : this is he that has moulded the most savage nations into mansuetude and humane societies , ( phil. de legat . ad caium . ) [ hic est ille caesar qui depulsis undiquaque ruentibus procellis serenitatem orbi restituit : qui & aperta bella sustulit , &c. ] but philo perhaps plays the orator , and describes with retorical flourishes the flourishing of the imperial olive ; let us therefore enquire of suetonius that uncorrupted oracle of pagan history ; from whom we have this respond . janus quirinus that had not been shut in but once and again from the first founding of rome unto this age , was in a far shorter space shut in three times by augustus , peace being setled by land and sea , ( suet. octav . . ) [ janum quirinum , semel atque iterum a condita urbe , memoriam ante suam clausum , in multo breviore temporis spatio , terra marique pace parta , ter clausit . ] ( for that is the true reading ( not as beroaldus would have it , the third time ) as both jasenius observes out of lipsius , and the context imports . ) augustus was christ's cryer , to proclaim silence in the world , before the publication of the gospel : that men might without distraction weigh what was told them . the worst juncture that an impostor could have pitched upon to shew his pranks in : when as bullenger observes , rust had riveted the sword to the scabbard . [ ipsa etiam rubigo obsignavit . ] ( bulleng . in daniel . par . . tab . . ) § . if exception be made against the cogency of this argument ; that christ indeed was born under augustus , but what is that to the publication of the gospel : seeing that began in the baptist's preaching under tiberius , till when , and some time after , christ walk'd incognito . and therefore , the times might be grown turbulent enough for a legerdemain's passing without discovery by that time the apostles began to preach . i shall put by this bar to faith by making good this assertion , that the peace setled by augustus , was continued under tiberius , caligula , claudius , and so much of nero's reign : as for thirty years after the gospel began to be preach'd , the world enjoyed peace , so as any , who had a mind to enquire , might have informed himself of the truth of what had past in judaea : the passage of intelligence being no where interrupted . . for the peaceableness of tiberius his reign , ( anno christi . ) let philo judaeus speak ( philo de legatione ad caium ) who accusing the alexandrians of extream madness , in giving that divine honour to caligula , which they neglected to give to tiberius : presents his happy reign in these words . in the three and twenty years of his reign he left no seed , no not so much as a spark of war , by sea or land among greeks or barbarians ; but nourish'd peace and the fruits of peace to his dying day . and a little before , during his empire , the east , west , north , south-provinces consented together in that calmness of peace , that there was nothing to be seen in city or countrey , but festivities , altars , victims , chearful and pleasant countenances , &c. . in what state of tranquility the empire stood under caligula ( anno christi , . ) suetonius will inform us ( suet. calig . . ) [ militiam resque bellicas semel attigit adeo delicate ut verri sibi vias & conspergi &c. ] who affirms that he never made warlike expedition but once , and that undertaken merely out of curiosity , ( not need , ) and managed with that leisure and delicacy , as he commands the countrey ( as he marches ) to sweep the ways , and sprinkle them with water , to allay the pride of the dust , and teach it ( better manners than to fly in his face ) quietly to crouch at his and his army's feet . in which equipage , marching as far as belgium , the first enemy he encounters is a coppice : against which he furiously leads on his army , and ( as if his eyes were set counter to his that was born blind ) taking trees for men , and perswading his followers into the same faith ( so ancient is that roman maxim of implicite faith : the pope carries men's eyes in his pocket , and must be believed , even in the point of transubstantiation , contrary to ocular demonstration ) by the help of native ladders , they scale the living wooden walls , lop off the arms of their resolute foes ( that like pompey's souldiers in thessaly , scorn'd to give ground ( caesar comment . . . ) and returns in triumph to the camp ; each souldier carrying the spoil he had taken , the branch he had cut down , in his hand : ( suet. calig . . ) an argument , they had , through long peace , forgot the formalities of warlike ovations : for ( if the masters of those ceremonies be to be believed ) they ought to have worn them as civick crowns on their heads , seeing that never field was won with so little expence of citizen-blood , except the second and last he fought against the sea ; which proud enemy ( partaking of the quality of the neighbouring french shore , ) coming on , in its flow , with a more than masculine , but falling back , in its ebb , with a less than woman-like spirit ; gave ground , and yielded the field to the romans : who , falling upon the spoil that the cowardly ocean had scattered in her retreat , turn their swords into plough-shares , to furrow up the sands for the gathering of cockle-shells ; and their helmets into fish-panniers , to carry them away . ( suet. calig . . ) so far did providence here over-do the prophecy of the peaceableness of the kingdom of the messiah ; of which , that one tittle might not fall to the ground , god permitted those diabolical and damnable traytors ( for such perswasions come of satanical injections , and they that resist shall receive damnation ) bessus , sabinus , and their confederates , to turn their bodkins into pruning-hooks , to pluck up this cumber-ground-weed caligula ; when he was but intending to break the peace , and deluge the empire in blood : having no other quarrel against the world , but its being over-happy through its abundance of peace ; looking on the tranquillity of that age with an evil eye , as not made famous by any signal calamity , and threatning to burn the memory of this turbulent-spirited monster in oblivion , under that pile of prosperities , which peace had heaped upon it : the only thing he had to complain of , and ground his wish upon ( that some such slaughter of armies , famine , pestilence , conflagrations , earth-quakes , &c. might infest the world in his days , as might render them famous to posterity ) the only thing he bewailed , was his seeing nothing to be bewailed . ( suet. calig . . ) claudius his successor ( anno christi , . ) was none of the wisest princes , no more dexterous in the management of publick affairs , than suted seneca's conceit of him , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 claudii : ) that agrippinas poysoned mushromes precipitated his birth into the rank of immortals , so long before his head ( though paralytical with age ) was ballasted with wit , as the gods would not admit him into their colledge ; ingeniously expressed in that of the satyrist , ( juven . sat . . ) tremulúmque caput descendere fecit in caelos — or nero's sarcasm , who used , when he spake of his departing this life , to pronounce [ morari ] the first syllable long ; making that ambiguous word give out this to be his sence : nero has ceast to play the fool among men. [ morari inter homines desiit . ] ( suet. nero , . ) or the sence of all romans : who , when nero , in his funeral sermon , in praise of claudius ; began to praise his discretion , were not able to refrain themselves from bursting out into open laughter , ( tacitus annal . . . ) [ postquam ad providentiam sapientiamque deflexit , nemo risui temperare , quanquam oratio a seneca composita multum cultus praeferret , &c. ] or those ominous prognostications his own relations made of him : augustus not daring to allow him to be seen at publick sports , without a tutor to admonish him , touching his behaviour ; for fear , lest by his rude deportment , he should render himself and his family , the vulgar laughing-stock . ( suet. claud. . ) [ fraebenda materia deridendi & illum & nos non est , &c. ] angusta esteeming him a most despicable changling ; his mother using , when she had a mind to impute to any one the height of folly , to call him as very a fool as her son claudius ; and his sister livilla replying , to one that told her , her brother claudius would in time become emperour , god forbid , so great a plague should befall the roman people . ( suet. claud. . ) yet the reign of claudius ( of this so very a — as the only wise act he did ( if patience may be call'd an act ) was the suffering himself to be called to his face old fool ( suet. claud. . ) was so wisely ordered , by the wisdom of him by whom he reigned ; as there were no commotions in the empire ; but what the jews caused through their violent opposing of the gospel ; and that short-breathed civil war , raised by furius camillus , and allayed by miracle in five days : for after the vote was past in the rebels council of war , that they should forthwith march to their new elect mock-emperour ; the ancients not being able , with all their strength , to remove their colours from the ground wherein they were stuck , was interpreted by the army , as a word of command from heaven , to return to their allegeance unto that power that was of god , ( suet. claud. . ) and that bloodless expedition claudius undertook in his own person into britain ( suet claud. . ) [ expeditionem unam omninò suscepit , eámque modicam , ] ( not then a roman province : and by that age , reputed a new world , and no part of the old ( divisos orbe britannos ) then in arms against the roman legions , as disgusting that caligula should first give protection to the rebel-son of the king of britain , and the fugitives that came over with him to the roman camp in belgium : and afterwards lead them in triumphs as captives , and detain them as hostages in rome : ( the way of belgium has , of old , been the road to rome for british fugitives : too much trodden by our modern church-fugitives , whose doting upon the too too homeliness ( i had almost said sluttishness ) of the church in the vale , proves their first step towards their admiring the over-curious attire of her on the hills : ( herbert : british church , . ) she in the valley is so shy of dressing , that her hair doth lie about her ears . but to return ( from following these straglers ) to claudius his colours displayed in brittain : he so quickly folded them up ( before they had been stain'd in blood ) as within six months after his marching thence , he returns in triumph to rome . these are all the commotions that fell out in his reign by land , and by sea they had none , save that scenical naumachy in the ficine lake , where no trumpet , but that of the silver triton , sounded to the fight . tacitus commends cassius , the deputy of syria , under claudius ; for keeping up , and restoring martial discipline , as far as the peaceableness of that age would permit ; wherein , [ militares artes per otium ignotae erant , ] by long continued peace the art military was grown out of knowledg , ( annal. . . ) this peace , and its daughter , plenty , gave him both opportunity and ability to perfect those magnificent works of the aqueduct , begun by caligula ; the draining of the ficine lake , and building the ostian haven ; works so stupendious as neither augustus nor tiberius durst attempt them : hence that encomium nero gave him in his funeral speech ; that during his reign , nothing sad befel the empire from foreigners , past with the general vote ( tacit. ann . . ) [ nihil regente eo reipublicae triste ab externis accidisse pronis animis ad auditum . ] search we the annals of nero , ( anno christi , . ) and in the first , and best part of his reign , we hear no noise of war , in his first indeed the parthians make a flourishing of their ensigns , and a brandishing of their swords against armenia . but , first , this was out of the confines of the empire ; for armenia was not reduc'd into the form of a province , till trajan's reign , ( heylin . geograph . . ) and , secondly , the parthian was perswaded to fold up his colours , and put up his sword , before they had been rowled and bathed in blood : ( tacit annal . . . ) [ datisque obsidibus solitam prioribus reverentiam in r. populum continuare : ] chusing rather to give sureties for their future good behaviour towards the state , and her confederates , than try the roman mettle . in his next year there was [ pax foris . ] peace every where abroad ; no brawls , but what nero procured by his night-walks among the stews : no blood-shed in any but those obscene quarrels ( tacitus ibid pag. . ) [ pax foris , faeda domi lascivia , qua nero lupanaria veste servili in dissimulationem sui , frequentavit comitantibus qui vulnera obviis inferrent — adeo ut ipse quoque acciperet ictus . his third was so barren of action , had so little wind stirring ▪ as tacitus complains his storifying vein is becalm'd , his pen can find no pasturage in that years occurrences ; except he should , instead of annals , write diurnals , and go about to commend the foundations , beams and bulk of that amphitheater which the emperour erected in campo martio ; or in a tragick strain record the wounds of fencers , and slaughters of wild beasts , there received and perpetrated ; that being the only martial camp for that years wars , which that inquisitive historian can give us intelligence of , ( id. ib. pa. . ) [ nerone secundò l. pisone coss. pauca memoria digna evenere , nisi cui libeat laudandis fundamentis & tabulis quîs molem amphitheatri apud campum martium extruxerat , volumina implere . ] in this long vacation the roman prowess had contracted so much rust ; as corbulo , in his expedition against the parthians , making a new attempt upon armenia , in nero's fourth , found the laziness of the roman soldiery , a greater prejudice to him than either the boysterous strength or perfidious wiliness of the enemy , ( id. ibid. pa. . ) [ sed corbuloni plus molis erat adversus ignaviam militis , quam contra perfidiam hostium quippe syria transmotae legiones pace longa segnes munia militum aegerrimè tolerabant . ] the legions of syria ( a door-neighbour to , if not comprehending , judaea , and the great road that the apostles of the circumcision travell'd ) had so far unlearnt war , that they could not bear the hardships , nor perform the office of soldiers . nay , [ satis constitit fuisse in eo exercit●● veteranos qui non stationem non vigilias iniissent , vallum fossamque quasi nova & mira viserent : ] ( tacit. an . . . ) of a certain ( saith tacitus ) there were many veteran soldiers that had never stood centinel , that wondered at the sight of trenches and rampires , as new and strange things : that came to the muster in quirpo ; without head-peices , breast-plates , &c. neat and trim carpet-knights ; as having spent their lives in garrisons and city-delicacies : as having never perform'd service in the field . in so much as corbulo durst not emplòy them ; but is forced to send as far as germany and spain , to levy men for that armenian war : who ( notwithstanding , that through the midwifery of their native horrid clime , they were born hardy soldiers ) yet their nurture and education in the soft and warm bosom of that pacifick age , had so far temper'd the natural steeliness of their mettal , as it turn'd edge ; so much effeminated their innate sturdiness , as they were not able to sustain the sharpness of that war ; but ran away so fast from their colours , as the general ( with all the art he can use , and the utmost severity of martial law ) can scarce prevent the mouldring away of his army ( tacit. an . . ) [ quia duritiam caeli militiaeque abnuebant deserebantque ; remedium severitatis quaesitum est — qui signa reliquerat statim capitis paenas luebat , &c. ] corbulo ( saith dion ) restored military discipline , which had been slighted and neglected . ( ziphil . e dione nero , pa. ) [ nam corbulo restituta re militari quae antea dispersa & neglecta erat . ] is it possible to conceive a fuller accomplishment of that prophecy ( is. . . ) that when the word went out of sion , the law from jerusalem , there should be such aboundance of peace ; as the world should unlearn war ? can we expect a more perfect transcript of that prediction , than is here drawn by the pens of those authentick historians ? where can we better fix the epocha of its taking effect , than in this age ; wherein the most warlike nations were grown so incredibly inexpert at war , as they are here described : when , for sixty years together , nation did not rise up against nation : in the last half of which ( from the fifteenth of tiberius , when the preaching of the gospel began in the baptist's ministry , unto nero's fourth ) that prophetical half hour ( reckoning minutes for years ) wherein its preaching was fully known in all the world : there was an universal silence in the heaven of the roman empire ; no noise of war , no clashing of hostile armour heard within its precincts . ( i here only allude to that passage ( revel . . . ) [ there was silence in heaven about the space of half an hour , ] i undertake not its exposition . ) saving some dry blows in judaea , where had been the vision of peace : nor in its borders saving armenia ; olive plants growing round about it , save on that coast whither noah's dove brought the olive branch ( if the septuagint mistake not in translating arrarat armenia ( isa. . . king. . . ) a remarkable providence ! that god should prepare a place of rest for the reception of the ark and tabernacle of his own pitching , every where , but where the arks of noah and moses had rested : and a fair intimation to the proselytes of the gate , that rested on noah's seven precepts : and the proselytes of the covenant ; who trusted in moses , that that which they had taken up with was not their true rest . § . it being thus evident out of the undoubted histories of those times ; that beside that thirty years space of peace through the whole empire , from the birth of our saviour unto the fifteenth of tiberius ( wherein our great high priest was officiating in the temple , and within the veil of his flesh ) ( it is doctor lightfoot's observation , that st. john , in that half hours silence , alludes to the people waiting silently at the door , while the priest was officiating in the holy place . ) peace was then continued for other thirty years even unto the fourth of nero : it remains now , that we prove , that during that last thirty years of silence , the line of the gospel was drawn out , not only through all the earth ( the land of jury ) but to the ends of the world ( the utmost bounds of the roman pale . ) would the atheist , for proof of this , acquiess in sacred testimony , i would alledge that of st. paul , ( ro. . . ) where he writes , that in his own line he had proceeded from jerusalem , ( the center ) round about unto illyricum , fully preaching the gospel , so as he had no place left in those parts , over which , the line of some apostle had not been sttretch'd . and then leave him to compute ( though st. paul labour'd more than they all , and therefore must have twelve to one reckoned to his proportion ) how far the lines of all the rest were stretched out before the general peace was broke : seeing the single line of one of them had reach'd so far in nero's second year ( as doctor lightfoot dates that epistle . ) but to deal with the atheist at his own weapon , i shall urge him with the testimony of tacitus ; who having occasion thereof ministred to him , from nero's charging christians with the setting rome on fire ; speaks of our religion , as famously known , and by multitudes embrac'd at rome , long before that bloody edict in nero's twelfth . the common people ( saith he ) call them christians , from one christ ; who in the reign of tiberius was put to death by pontius pilate , governour of judaea : whose religion , though by edicts suppressed , presently upon its appearance , yet grew under those weights , and brake out again , not in judaea only , where it had its original , ( i. e. the center whence its line was drawn ) but even in rome it self : having reached so far , and got so many proselytes : as though the vulgar looked upon christians as persons of an execrable religion , as enemies to humane kind , and deserving the extremities of most inhumane afflictions and punishments ; yet there was none of them so hard hearted , as not to relent , to see such huge multitudes of them led to the slaughter , grieving that so much humane ( though as they thought malignant ) blood should be poured out . ( tacit. annal . . . ) ergo abolende rumori n●ro subdidit reos , & quaesitissimis paenis affecit , quos per stagitium risos vulgus christiarios appellabat ; auctor ejus nominis christus , qui tiberio imperitante per procuratorem pontium pilatum supplicio affectus erat ; repressaque in praesens exitiabilis superstitio rursus erumpebat non modo per judaeam originem ejus ( whence their li●e went out ) sed per urbem etiam — igitur primo correpti qui fatebantur , deinde ingens eorum multitudo haud perinde in crimine incend●● quam odio humani generis connicti sunt — unde quanquam adversus sontes & novissima exempla meritos miseratio oriebatur . — ] nay , to that height was christian religion grown at rome in the beginning of nero's reign ; as suetonius ( sueton. nero , . ) reckons his making edicts for the suppressing of it among those reformations he made at his coming to the crown . it will be in vain to urge to our scepticks , st. paul's testimony that the gospel had got footing in nero's family : yet it may perhaps seem to him less improbable , that that grain of mustard-seed should sprought up in that barren soil and malignant influence , if he be minded of the state of affairs under aurelian ; and that in spight of that juncture , our religion so throve , even in the court ; as he suspects the christian party ( even among his senators ) impeded the passing of the decree for consulting the sibylline books , when the marcomanni invaded the empire , by that handsome evasion , that the emperour was so valiant as he needed not consult the gods : which though vopiscus interprets as a point of flattery ; yet the emperour laid it to another father ; in that letter he sent to the senate , to hasten their passing that decree , in these words ( transcribed by vopiscus . ) miror vos ( sancti patres ) tamdiu de aperiendis sibyllinis dubitasse libris , perinde quasi in christianorum ecclesia , non in templo deorum omnium tractaretis . ] i wonder , holy fathers , that you should be so long debating the question , whether sybill ' s books , ( in this exigent ) should be consulted , like as if you were handling this point in the church of christians , and not in ( the capitol ) the temple of all the gods. ( if he had reason to suspect there was so great a party , in his council , of christians , so soon after the persecution raised by valerianus , as they might possibly impede the passing of that decree : what reason have we to conceive it unlikely that christ should have his church in nero's house ? ) ( vopiscus aurelian . ) and if ( notwithstanding the opposition it there found ) christianity had gained that rooting in rome it selfe , as so huge a number dare seal the truth of it with their dearest blood. i dare refer it to all unbiassed minds , to think , how it must spread in those parts of the empire that were nearer judaea ( as the main body of it was ) and less under inspection : and then to pass their judgment , whether heathen history does not eccho to that of the apostle , where he saith , that not only the christian faith was known at rome , but the faith of the roman christians was famous through the world , at his writing his epistle to them which bears date the second of nero. chap. ix . the judean stirs were the empires advantage against surprisal . § . objections from the commotions in judea answered and retorted : those inconsiderable and not so great as that delicate and repining people would represent them . § . the stirs that were in judea put the ministers of state upon a more diligent enquiry into what there fell out ; whereby they got a more full information of the state of that great controversie between the jews and christians . § . the judean commotions drew the imperial eagle to fix her eye more narrowly upon emergencies there , as things of highest state-concern ; in respect of that then famous eastern prophecy of one to arise at that time in judea , who should be king of the universe . § . at that time when the erection of an universal monarchy was ( according to that prophecy ) expected , appeared persons of a more lordly spirit amongst the romans than any former age had brought forth . caesar and pompey ' s ambition sprung from this prophecy . the then greatest spirits courted the jews favour , and used means that they might be that oriundus in judaea . § . the arts which the roman candidates for the universal monarchy used , to bring the world into an opinion that they were designed by heaven to something extraordinary . julius his dream ; his cloven-footed horse ; his mules ; his triton ; his pressing to have the title of king , because the sybils had prophesied one at that time would be king of all the world. the fathers quotations of sybils vindicated . § . augustus had his education amongst the velitri , who had a tradition of the tendency with the eastern prophecy , that one of that city should obtain the kingdom of the whole world. the roman prodigy before his birth . his mother atia conceives him by apollo . her snake-mole . nero ' s bracelet . atias dream of her entrals . nigidius his prognistication . the prediction of the thracian priests . his fathers vision . cicero ' s dream . § . tiberius his omens . scribonius ' s prediction . livias crested chick . the altars of the conquering legions . his dye cast into apon ' s well . galba ' s mock-prophecy . § . titus and vespasian ' s motto , amor & deliciae , in english , the desire of the nations . the prodigie of mars his oak . the gypsies prediction . dirt cast by caligula into his shirt . the dog bringing a man's hand , the oracle of the god of carmel . his curing the blind and lame , &c. § . i would therefore here draw this argument to a conclusion , but that i am jealous , that the first branch of it may possibly be excepted against , and that age we are speaking of denied to have been so calm , as we have reported it to be , and that because of the frequent mention of troubles in judea , made by josephus , philo , &c. i shall therefore chuse rather to incurr the censure of being tedious , than of omitting what is necessary towards the stopping the mouths of unruly talkers , or depriving the atheist of all possibility of subterfuge from the force of this argument , while i demonstrate that this objection does not only , not diminish from , but adds to its strength . . the commotions in jury , the uneavenness of that hilly country , no more hinder the smoothness of the universe , than mountains ( those wens of the earth ) hinder the roundness of it ; being no more considerable ( in so vast a body ) than a few nail-heads on the rim of a wheel : a point mathematically demonstrable in the moons eclipse , upon whose body the earth ( notwithstanding those exuberances ) casts the shadow of hers so exactly circular , as the most piercing eye cannot detect it of the least inequality . this is the highest account these judean stirs can amount to , though we cast into the sum , those ( perhaps ) over-weight aggravations thrown into the scales ; either by philo , on purpose to heighten caligula's tyranny , and the divine indulgence to his nation , in preserving it from ruine under his oppressions . ( philo de legatione ad caium ) [ valeant igitur humana praesidia quae nos deserunt , modò in anima spes firma maneat deum nobis servatorem non defore , qui saepe gentem hanc eripuit exitio ] ( pag. . ) or by josephus ; that he might present the sufferings of that people equivalent to their sin , which he equals to sodoms ; telling us , he believes , the land was so polluted , as , had not the romans purged it by the fire of that desolating war , god would have expiated the sins of it , by fire and brimstone poured down from heaven upon it . ( joseph . de bel . jud. . . ) [ si romani contra noxios venire tardassent , aut hiatu terrae devorandam fuisse civitatem puto , aut dil●●io perituram , aut fulminum , ut sodomae , incendia passuram , multo enim magis impiam progeniem tulit quàm illa pertulerat . ] but if we weigh them in an equal ballance , they will be found so short , as they could not for any considerable time , ●ay so slight , as they could not at all dam up the current of intelligence ; as being rather contusions than wounds , no blood almost but christian , following those blows ; as might be evinc'd out of both these jewish authors , in those passages where they interweave not passion with their history . but i shall rather call tacitus , as one less partial and without all exception ) to hold the scales ; who giving an account of the affairs of judea , states them thus : ( tacit. lib. . . ) [ sub tiberio ( judaeis ) quies : jussi a caesare ( caligula ) effigiem ejus in templo locare , arma potiùs sumpsere ; quem motum caesaris mors diremit . felix per omnem sevitiam & libidinem jus regium servili ingenio exeruit , duravit tamen patientia judeis usque ad gessium florum . ] the jews had peace during the empire of tiberius ; under caligula , his command to erect his image in the temple caused no small stirs ; but by his timely death , they were allayed before they came to blows . towards the latter end of claudius , and the beginning of nero ' s reign , felix indeed with a servile genius ( as a beggar on horse-back ) vapoured over them in all kind of licentiousness and cruelty ; yet the patience of the jews held out , and they did not make insurrection , until florus became governour of judea in nero ' s . year . § . this blustering in jewry was so far from being an euroclydon to overturn to the packet-boats , or a cross wind to stop intelligence ; as it proved as fair a gale as could blow , to wast over the knowledge of what fell out there touching our saviour , into the rest of the empire , and rendered it still less possible to the apostles to delude the world ; to whose doctrine , had it been the wild oats of their own invention , these blasts would have proved a fanning wind , and have scatter'd it as chaff before them . . for these stirs , being about religion , ( christo impulsore ) as suetonius states them , ( sueton. claud. . ) [ judaeos , impulsore christo , assiduè tumultuantes roma expulit , ] the blind man stumbling upon the true sence of christ's menace ( i am come to send fire on the land ; ) or as lysias states them to agrippa , questions , altercations , debates touching their own superstition , and one jesus ; administred occasion , to those that were interested in taking cognizance of these debates , to bring those matters to the severest test. while the jew clamoured against the christian , as unworthy to live , and impleaded him at the bar of the roman ministers of state ; and the imperial law prohibited the proceding against the accused ( indictâ causâ ) [ lex sempronia ; nè quis indictâ causâ ] ( cicero pro cluentio ) till he had been heard what he could say for himself : the roman magistrates , before whom these contests were determinable , are necessitated to bring the antagonists face to face , and to hear the business in question disputed pro & con . by plaintiff and defendant , by jew and christian. ( act. . . ) it is not the manner of the romans to deliver any man to die ( to grant this favour to the plaintiff , that the defendant should be be given up to ruin ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) before he be permitted to speak for himself , having his adversaries face to face . thus lysias the chief captain finding all jerusalem in an uproar about st. paul. though ( in a prejudicate passion ) he had examin'd him at first by scourging ; yet repenting of that way of process to find out what the matter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( act. . . ) for which the jews cried so against him , as not justifiable by the imperial law ; the morrow after , that he might know the certainty wherefore he was accused of the jews , he commanded his accusers , the chief priests and all their council , to appear and draw their accusation against him : and brought st. paul down , and set him before them to make his defence . by which way of hearing , both he and festus came to know the state of the question controverted betwixt the jew and christian to have been about jesus , whom the jews affirmed to be dead , but st. paul maintained to be risen from the dead , and to be alive , ( act. . . , . ) thus felix , though he had a mind to do the jews a pleasure , and make st. paul pay his old scores he had run himself into , by his pillaging that nation , and cast him , as a bolus , into the mouth of that cerberus which was open'd against him in complaints to the court of rome , yet so well does st. paul manage his cause before him , as he durst not deliver him up to their fury , having , by hearing st. paul defend himself and his religion in the presence of his adversaries , attain'd to a more perfect knowledge of the christian way than he had before ; ( act. . . ) thus agrippa , though so passionate an affector of judaism , as he fell down in a dead swoon at the feet of caligula , while he was venting his choler against it : and when he came again to himself , protested to his physicians , standing about him and officiating about his recovery , that nothing made him content to live , but some faint hopes that his life might be serviceable to that poor nation ; and ( to make those words good ) as soon as his trembling hand could hold a pen , he writ an apology for them unto caesar. ( philo jud. de legatione ad caium . ) yet this agrippa ( bribed for the plaintiff by so violent a zeal ) upon hearing festus make report of the issue of the trial before him , and st. paul's allegations in his own defence , had like to have given sentence for christian religion against the jewish , being almost perswaded to become a christian , and did give sentence for st. paul against his adversaries : this man hath done nothing worthy of bonds , much less of death : but might have been set at liberty , if he had not appealed to caesar. ( act. . , . ) the further we pursue this instance , the clearer footsteps we see it leave of this truth , that the broils in judea made the gospel more conspicuons . for if we trace st. paul's cause to the gates of rome , and thence to caesar's tribunal ; the ratling of his chain there makes the gospel more famous , ( phil. ▪ , . ) alarms the court to make more dilgent enquiry into those contingencies in judea concerning christ ; for maintaining the truth whereof st. paul was accused of the jews and had appealed unto caesar ; before whom for st. paul to have stood in defence of what he had taught , had been an act of most temerarious madness , if it had been in the power of the most virulent and vigilant adversaries , by bringing his doctrine to a scrutiny , ( and that before judges disaffected to it ) to have fastened upon it the least imputation , or but suspicion , of forgery . § . the judean commotions drew the imperial eagle to fix her pierceing eye more narrowly upon emergencies there , as things of highest concern to the interest of the roman state. that famous eastern prophecy , that some about that time should appear in judea , who , with that crown on his head , should trample all others under his feet , gave so lowd a report , as the sound of it awaken'd both east and west to an expectation of its accomplishment . though josephus , tacitus , suetanius , and that nameless interpreter of the sybilline oracles ( in tully's second book de divinatione ) mist it as well as virgil in the application of that prophecy ; tully's interpreter applying it to caesar , to whom he advised the senate to give the title of king , if they consulted the good of the roman state and of themselves , ( cicer. divin . l. . pag. . . ) [ quorum interpres dicturus in senatu putabatur , eum quem revera regem habebamus , appellandum quoque esse regem , si salvi esse vellemus ; — ut quidvis potiùs ex illis libris proferant quàm regem ; quem romae posthac nec dii , nec homines esse patientur . ] virgil to asinius pollio ; suetonius to the emperour of rome indefinitely ( sueton. vespas . . ) [ quantum eventu patuit id de imperatore romane praedictum . ] tacitus and josephus to vespasian and titus ( joseph . bell. jud. . . ) ( tacit. hist. . ) [ antiquis sacerdotum literis contineri eo ipso tempore — quae ambages vespasianum & titum praedixerunt . ] yet this triumvirate of judicious historians mentioning it , as an ancient , universal , and and uninterrupted tradition , argues it to have been famously known at rome ( su●ton . vesp. . [ percrebuit vetus & constans opinio toto oriente esse in fatis — ] where if the repute of it had not been as great as its sound , they would not have ventur'd to fasten the accomplishment of it upon such eminent persons : nor durst those fortune-tellers in suetonius have attempted to corroborate nero's heart , against those cold qualms came over it , through fear of his loss of empire ( threatned by the calculaters of his nativity ) with the hope of obtaining judeas crown , and , with it , the sovereignty of the world : nor would nero have been inclin'd to those hopes of advancement to the sole and absolute supremacy , not only over the earth , but sea ; which he was wont to express , in telling his most intimate friends , that he expected to have that homage paid him by the finny inhabitants of the ocean , as the fish would bring to shore those precious treasures he had lost by shipwrack . ( sueton. nero . ) [ sposponderunt tamen ei destituto ordinationem orientis : nounulli nominatim regnum hierosolymorum : — cui spei pronior . — ] weekly intelligencers , monthly prognosticators , that write to the capacities of the easily-seduced vulgar , ( plebeium in circo positum est , atque aggere fatum ) may quote merlin or mother - shiptons prophecies ; may , for the incouragement of that party they are bribed to induce into vain hopes , urge the belief of that german oracle with the stinging tail , — vulpes , leo , nullus — may apply the vulpes to a prince of the most candid open-heartedness that ever liv'd ; the leo , to the meekest lamb that ever was led to slaughter , save that lamb of god , whose steps he followed : and yet obtain that belief at the rabbles hand , as shall put them upon venturing life and limb , estate , body and soul , in being instrumental towards the fulfilling of them . the bull-ringle astrologer ( if i may not be thought to tread heavy on eunius his grave in that translation of his ( de circo astrologus ) may transcribe the millenary prophecy ( out of alsted ) [ quum deus constituet in septentrione , per leonem septentrionalem magna cum admiratione illorum qui divinam apocalypsin & harmoniam illam quam hîc exserto digito monstramus nihili faciunt : ] ( alsted . chron. . axiom . . ) of a lion of the north that should do wonders and bring to full effect , whatsoever our whimsical commenters dream of : ( who if they fall asleep with the apocalypse in their hand , or but under their pillow , they awake prophets , inspired with ten times more visions than ever st. john saw ) and apply that lion to him , that proves a dead lion before that years almanack be out of date ( as lilly did to the then king of sweden . ) yet in the mean while , he shall so lord it over the faith of the ductil people , as in the expecting the blessings of heaven , they will neither set their faces with the persian , to the warm mid-day-sun ; nor with the jew , to the west ; nor with the christian , to the east ; but with the loadstone , to the north : being in this ( as in all things else ) singular and cross to all men , looking that ab aquilone should come their chief good , whence all others expect nothing but cold blasts and the worst of evils . but what legitimate historian did ever apply , to well-settled princes , prophecies that were not of undoubted credit ? ( it could not but add to the esteem of daniel's prophecy , that jaddus should tell alexander the great , out of daniel , that a grecian prince should subdue the persian monarchy ; which alexander interpreting of himself , it fell out accordingly ; ( joseph . ant , . . ) or what prince , that had a just title to his own , was ever induc'd to grasp at a foreign crown , upon suggestions taken up out of the high way . that oracle , therefore , which this pair-royal of incomparable historians ( both for prudence and sincerity ) do with joynt consent apply to such royal persons , the application of which to themselves those persons shew no disgust against , but a relishing of ; must have been a nail fastened by masters of assemblies so deep in roman minds , as rendred it a sure nail , and able to bear all the weight they hang upon it ; and of such repute and esteem , as to engage the empire to cast a watchful eye over the occurrences in judea ( the place assigned for the appearance of this great king of kings ) even from the first dawning of of that time which they conceived the oracle pointed at : and an evil and envious eye upon the preachers of the gospel , from that time they began to publish the accomplishment of it in our jesus . of both which points we have sufficient evidence in those historical tables , wherein we have the complexion of that age drawn by the pagans pencils . § . first , that the roman state had a strict eye upon that prophecy and ( upon its account ) on the judean affairs , from the time that the commencement of it was suspected to bear date , and its effects to take place , may be gathered from the appearance of those great spirits , in that nick of time , the like of whom the roman earth had not produc'd in that long tract of preceding ages , as to their ambitions of settling an universal monarchy in their own persons . is it not strange that the juvenile age ( as florus calls it ) of that state , which teemed with far braver spirits in all other respects , brought not forth a caesar or a pompey , who could not brook either superiour or equal ? but that persons of that temper must be reserved for the confines of that season , wherein one was to be born who should lord it over the world ? was it through the defect of favourable constellations , or not rather through the influence of the prophecy concerning the the star of jacob , that the blood of ancus martius ran down so many generations , before it could make so happy a conjunction with the blood of venus ( running from aeneas , in the veins of the julian family ) as to produce a caesar ; one whom nothing could content but to be ( in martial's phrase ) omnia solus , in plain english , king of the company ? let the star-gazer try his skill here , in calculating the nativities of caesar and his progenitors : and if , in comparing their schemes , he find any so material difference as this , that they were born before , but he after the divulging of this propheey , he shall be my great apollo . in the interim i shall take the boldness to opine , that that famous oracle was the soul of their courage , the mark of their ambition . . in which opinion i am no little confirm'd , when i observe how these candidates for the universal monarchy , pompey , caesar , augustus , m. anthony , &c. courted the jews good will ( just as they did the peoples of rome when they stood in competition for offices at their disposal ) with indulgences unusual to be conferr'd upon nations far better deserving ( for all that fidelity and service of theirs to the romans , upon which josephus grounds those favours , being in that more partial to his country-men , than in any other passage of his history ; for of all nations they bare the roman yoak with most impatience : ) and with such fawning obsequiousness , as was scarce becoming either the majesty of the roman state , or the loftinefs of those mens minds , whom the ambitious hopes of obtaining the penelope of an universal monarchy spur'd on to those daring engagements against the whole world ; and when their united force had conquer'd that , against one another : had they not conceived that the readiest expedient to gain the mistress , was to obtain the good will of the handmaid ; that he who was to be king of clubs in the world ( to rule it with a rod of iron ) must first be king of hearts in jewry , and sit upon the hill of sion , with a golden sceptre of benevolence reached out as a lure to their affections , as a mean to obtain from the jews an opinion that he loved their nation , and was therefore worthy of the highest honours that could be heap'd upon him . and had not this conceit been taken up and cherished , partly by their misinterpreting [ oriundus ] in the prophecy , as not importing that that king of kings was to have in judea a natural birth , as a man , but a civil one , as a monarch : this is manifest from their applying this prophecie to vespasian , who was not born man in judea , but only there proclaim'd , or ( as josephus more sutably to the roman notion stiles it ) created emperour . by this oracle ( saith he ) was manifestly portended the empire of vespasian , who was created emperour in judea . ( bel. jud. . . ) for in very deed he was proclaimed empercur before , by the legion of maesia which was sent to aid otho : who hearing he had lost the day , and kill'd himself , march'd on nevertheless , plundering and spoiling , as far as apuleia : and fearing at their return they should be called to an account , they elect vespasian emperour ; but this , saith suetonius was not reputed legal : and therefore vespasian would not date the beginning of his reign from that , but from tiberius alexander his proclaiming him , and making the legions take the oath of allegiance . ( sueton , vespasian . . ) but this was in egypt ; how can he then be said to be created emperour in judea ? suetonius helps us to unty this knot , with a two-fold note : first , his proclaiming in egypt and judea were so near contemporaries , as the difference was indiscernable ; that in egypt being on the calends of july ; that in judea the . of the ides : or as tacitus dates it , the nones of the same month ( histor. . ) that is , but one day betwixt them ; however , aegypt got the start of judea by so much . yea , but secondly , the egyptian legions proclaimed him his absence ; he was present and in the head of the judean regiments , when he was proclaimed by them . ( suet. vespas . . ) observe here what shifts the writers of that age were put to , that they might make the prophecy fit vespasian , as one that was born , not man , but monarch , in that place which the oracle assigned for him , that was to be sole lord of the world. the wresting of the prophecy to this sence was one of those wings which bore up the contenders for the universal monarchy , in their pursuit after the favour of the jews and jewish legions . the other was the art the jews had to dub any one a jew , whom they pleased ; to adopt into abraham's line , those that came not from the loyns of abraham , and by that means to qualifie him for the rule of the universe , who could creep into their favour . [ other men who are not jews born , if they live after their law , are called jews : ] saith dion , an historian , so far from favouring either jew or christian , as on the same page ( speaking of our god ) he saith , whatsoever god he be , ( dion . l. . ) of which art they gave a notable experiment upon herod agrippa ; who bursting out into tears , at his hearing that passage of the law read , [ thou shalt set one of thy brethren king over thee , and not a stranger ] ( deuteron . . . ) was cheared by this general acclamation of the synagogue , be of good chear , king agrippa , thou art our brother ; ( lightfoot harm . . ) our brother on the surer side , by religion , though not by blood. a brother of this make was herod the great , whom some jews took for the messiah ( euseb. chronic . ex epiphanio , lib. . tom . har . . ) conceiving that his being a proselyte in religion ( though an edomite by birth ) did sufficiently qualifie him ; and concluding that the sceptre being now departed ( as indeed it was in the vulgar sence ) from juda , the full time of messiah's exhibition was come , according to jacob's prophecy : a conclusion cannot be avoided , except we take the two clauses of that prophecy conjunctim , and interpret the departure of the sceptre , to denote the final extirpation and unpeopling of that nation ; that is judah shall not cease to be a commonwealth , till messiah come and the gentiles be gathered to him . ( but of this elsewhere . ) upon these two principles , [ it is enough to qualifie a person for the universal monarchy , that he be created emperour in judea ; or the utmost which the prophecy requires is , that he who gains that prize be a jewish proselyte : ] they that ran in this race strain'd hard to obtain the good will of the jews , andto be esteemed favourers of them and their religion . to the obtaining whereof , how far those roman competitors proceded , josephus expresseth at large , in that whole chapter , whose title is , of the honours confer'd upon the jews by the romans ( antiq. . . ) and how far julius caesar , by name , had obliged that nation , appears from suetonius ( julius . ) his ranking the jews as chief mourners , of all foreigners , at his obsequies , continuing many nights and days to frequent his sepulchre , with grievous lamentations , as if the anointed of the lord ( shall i say ) or their anointed lord , the breath of their nostrils ; of whom they said , under his shadow we shall grow up into the promised kingdom , had been snatch'd away from them . augustus came not much behind him in this race , nor tiberius ; witness philo [ augustus jussit è suis ipsius reditibus offerri quotidie victimas , viz. tuurum & agnos duos ; sinebat judaeos solos coetus facere , &c. ] augustus commanded that the daily sacrifices should be offer'd , to wit , an oxe and two lambs at his own charge ; he permitted the jews alone liberty of publick assembling , &c. tiberius at the jews intreaty caused pilate to remove the consecrated shields out of his palace ; and during his whole reign protected the religion of the jews . [ julia augusta ornavit templum hoc aureis phialis , calicibus & aliis donis plurimis & pretiosissimis : cùm habeas tot exempla domestica optimae erga nos voluntatis — serva quae illi omnes ad unum conservarunt ( agrippae apologia : ) ( philo jud. legatione , pag. . ) and julia augusta , adorn'd the temple of jerusalem with golden vials , cups , and many other most precious gifts seing therefore ( saith agrippa in his apology ) you have so many home examples of good will to the jews , be you also benevolent to them , as every one of your predecessors were . § . that those competitors had in their eye , and were animated to those stupendious undertakings by , the eastern oracle ; at least made use of the worlds credulity in that point , towards the establishing themselves in the empire : grows upon me almost into an article of humane faith , when i ponderate the arts they used to bring the world into a perswasion , that they were men pointed at from heaven , as more than men , and destined to honours beyond humane capacity . such was julius his deriving his pedigree , on his mothers side , from ancus martius ; on his father's side , from the immortal gods. ( suet. jul. . ) [ est ergo in genere & sanctitas regum & ceremonia deorum . such was the dream he had ( the night after he had bedewed alexander's image , in the temple of hercules , with tears , for that he was arrived at those years at which alexander had conquer'd the world , and had done nothing worthy of memory ) of committing incest with his mother : which the fortune-tellers interpreted to prognosticate his obtaining dominion over the whole globe of the earth , our common mother , ( id. ib. . ) [ conjectores ad amplissimam spem iucitaverunt , arbitrium orbis terrarum portendi interpretantes . ] such was his teaching his horse to endure no rider but himself , and his erecting his statue before the temple of his great-great grandmother venus ; that from thence he might make a publick show of his hoof , which , being cleft like a man 's into toes , the southsayers affirmed to point out ( i was almost saying with the finger ) his master to be that person to whom the empire of mankind was destined , ( id. ibid. . ) [ eùm haruspices imperium orbis terratum significare pronunciassent , ejus instar pro aede veneris genetricis dedicavit . ] he had seen , belike , the septuagint , which translates that passage of the eastern prophecy ( zech , . . ) thy king comes riding upon ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the son of an ass , and therefore thought that beast upon which the king of sion was to ride , was to be some strange monster , and in some of his limbs to resemble a man : and his mistaking [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] an ass for a horse , was but a taking of that word in its largesence , wherein , according to its etymon ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) it signifies any beast that 's serviceable for man's use , ( jumentum qùasi juvamentum : ) not near so hard a translation , as the syriack gives the verb in the same sentence ( if scultetus have rendred it right ) equitavit super asinum , he sat on horse-back upon an ass. and yet ( as if he would be sure not to miss the sence of that oracle ) the first days journey he made in his expedition to conquer the world , he performed on mules ( asses colts on the surer side . ) ( suit. jul. . ) [ dein , post solis occasum , mulis è proximo pistrino ad vehiculum junctis iter ingressus . ] such was ( that i may follow him to rubicon , whither he 's hastning , as fast as his slow-pac'd mules can carry him ) the story of a triton appearing there to him , who snatching a trumpet from one of his soldiers , sounded a march over that river ; while caesar stoo'd musing on its banks , and disputing with himself whether he had best procede or retire , ( as if he had been waiting for a messenger's voice to prepare his way ) ( id. ibid. . ) [ cunctanti tale ostentum factum — tunc caesar , eatur , inquit , quò deorum ostenta vocant : jacta est alea. while he demurr'd the vision appeared ; whereupon caesar gives this word to his army , let us go whither the gods call us , by this strange messenger : the die is now cast . such was his procuring the interpreter of the sybilline oracles to make a motion in the senate , that , if they wish'd well to themselves , they would confer upon caesar the title of king : for that sybil had sung , that he , who was to bring the whole world to his obedience , was to be a king , ( de divin . . . [ eum quem revera regem habebamus , appellandum quoque esse regem , si salvi esse vellemus . ] upon which tully makes this reflexion , [ quidvis potiùs ex i●is libris proferant quàm regem , quem romae posthac nec dii nec homines esse patientur ; ] let them alledge those oracles for any thing they will , rather than for a king ; for though caesar was indeed our king , and did really play the rex over us , yet the name of king is grown so odious since the tarquins , as neither gods nor men will permit it to take place at rome . this sibylline interpreter could be●no other but either anthony ( the flamen dialis caesaris ) who saluted him king , and set a diadem on his head , in the name of s. p. q. r. which caesar commanded to be set on jupiter's head : this was a made business between him and his flamen ( dion , hist. lib. . ) or l. cotta . [ proximo autem senatu l. cottam quindecim-virum , sententiam dicturum ; ut , quoniam libris fatalibus continetur , parthos , nisi à rege non posse vinci , caesar rex appellaretur : ] ( sueton. julius , ) . upon which passages , both because i have not ( in my small reading ) observed them to have been taken notice of by any ; and yet ( in my weak judgment ) they give in the most clear and full proof of that point i am now handling , and serve to the justifying of the ancients , against the exceptions of over-wise modern criticks , in many things of good use ; i shall make bold to make these animadversions . . this place of tully vindicates the fathers from the calumny of using pio●s fraud in their quoting of sibyls verses concurrence with scripture-prophecy touching the messiah ; for that the acrosticks which the father 's urged were in being before christ's incarnation , and therefore not forged by the christian church , is manifest , from tully's excepting against that kind of verse , ( wherein the prophecy of one to arise that should be king of kings , was writ ) as savouring more of humane industry than of divine inspiration . [ ea , quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur , mag●s est attenti animi quàm furentis . atqui in sibyllinis cujusque sententiae primis literis illius sententiae carmen omne praetexitur ; hoc scriptoris est non furentis ; adhibentis diligentiam , non nisum . ] those acrosticks st. austin translates ( tom . . contr . judae . pag. orat . page . ) whose first letters of every verse make [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] . here we have the imperfection of the most sacred oracles that were committed to the heathen-world , in comparison of those god concredited to the jews ; even there where they handle the same subject : for our scripture oracles not only foretel of one to be king of kings ( as an individuum vagum ) but express the place , the time of his appearance , the line he is to come of , &c. but these of sibyl neither describe time nor place nor stock , saith lactantius , ( de vera sapient . l. . c. . ) [ denunciabant enim monstrosa quaedam miracula quorum nec ratio nec author nec tempus designabatur . ] and tully in the place forequoted , [ hoc si est in libris , in quem hominem , & in quod tempus est ? callidè enim qui illa composuit , perfecit , ut quodcunque accidisset , praedictum videretur , hominum & temporum definitione sublatâ : ] if there be such a prophecy , of what man or what time is it spoken ? for the composer hath subtilly left out the mention of such circumstances . and therefore that circumstance [ that he should arise in judea ] the romans had not out of sibyls books , which had been many hundred years in their custody , but out of the oriental tradition ( fama per orientem ; ) from whence also they had the description of the time , when or when abouts this king was to appear , ( circa id tempus . ) . hence i observe , that that interpreter of sybil , expounded her oracles by the help of the eastern ; for thus cicero writes : [ quorum interpres nuper falsa quaedam hominum fama dicturus in senatu , &c. ] that is , he misinterpreted sibyl , by expounding her oracles according to that common fame which was noised in the east ; and so ratified the eastern oracle , that is the jewish , and a strange religion ; which he taxeth those kind of expositors for , in these words : [ valeántque ad deponendas potiùs quàm ad suscipiendas religiones : ] they should rather be interpreted to the abandoning than the advantage of strange religions ; or rather not be read at all , but kept hid , except when the senate commands them to be search'd , in order to the diversion of the divine displeasure ; which was the only use our forefathers made of them : as his next words import ; [ sibyllam quidem sepositam & conditam habeamus , ut id quod proditum est à majoribus ; ni jussu senatus , nè legantur quidem libri . ] . that caesar's using this stratagem to procure to himself the title of king , by an argument drawn from the danger would otherwise accrew to the romans ( si salvi esse vellemus ) that is , by threatning them with an expectation , that some nation or other would have the wit to take hold of the opportunity ; and , now that the whole world was expecting the accomplishment of that prophecy , would tender a person to the romans themselves to be their king , if they did not in this particular get the start of other states , and therefore it would be their wisest course to change the name of dictator into that of king ; this strategem ( i say ) of caesar , was looked upon by cicero to be of that consequence & tendency , to the over-turning of that form of government , under which that city had grown up to those dimensions of greatness ; and to the introduction of monarchy , as that commonwealths-man thinks it worth the while to obviate those pretences , by invalidating the authority of all oracles , and by charging the antistites , to whose custody those oracles were committed , that they would ( as the better ages before them had done ) still keep them still secret , and not permit the people of rome to be sollicited , by arguments drawn from thence , to think of changing the government , and bringing in a new form. to dispatch at once this point of the sibylline oracles ; i find a great deal of pudder about them , both under augustus and tiberius , which ( i think ) must be imputed to julius his troubling those waters , in his fishing for the title of king out of them : ( tacitus . annal . lib. . . ) which in effect he obtained ; for he came into the senate in scarlet , after the guise of the alban kings . the senate gave him the title of redeemer , and ordered a temple to be built and dedicated to liberty , with this inscription on his ivory statue [ the unconquerable god ] and that his image should be erected in the capitol by the ancient k. standing upon the globe of the world , with this inscription ; semideus est . ( dion . . ) hinc illae lacrymae in tully . and truly , when i diligently read through his two books of divination , he seems to have had no other scope in his whole treatise , than to prevent those destructive ( as he thought ) alterations of polity , which the belief of sibyls prophecy and the eastern fame , would incline the city to , if their great commanders were suffered to tread in caesar's steps , and to urge the belief of them ( upon the senate ) and their authority , in order to the restoring of the so long-since exploded kingly government . § . but tully washeth the ethiopian , while he seeks to eradicate the belief of this prophecy out of the minds of the people ; or to disswade the great ones from giving out themselves for the persons pointed at in this oracle . for though augustus rejected the title of lord ( as also that of emperour ) and made shew , once , of deposing the imperial crown ; yet in those pretensions to humility , this politick prince set his face counter to the stairs towards which he rowed , and as to his ambition of the universal crown , his history is far more fertile of such like stratagems than julius's . suetonius reckons no less than prodigies , which spoke augustus to be a person design'd by heaven for that universal monarchy , or something equivalent to it . i shall name those only which bear manifest prints of the oriental prophecy . the velitri had an old tradition , that a citizen of theirs should , in process of time , gain the possession of the whole world : ( quandóque rerum potiturum ) the very words whereby both suetonius and tacitus express the sence of the eastern oracle ; ) the devil being in this god's ape , and by this animating them to wage war with the romans , till their striving for a dead horse ( as the jews in vespasians wars ) had brought them to the brink of ruin , and would utterly have destroyed them , if they had not at last been perswaded , that that respond portended the sovereignty of augustus , who was educated though not born amongst them , ( suet. octav , , ) [ penè ad exitium suicum populo r. belligeraverant : serô tandem documentis apparuit , ostentum illud augusti potentiam portendisse . ] observe , still , how the roman writers stretch the sence of [ oriundus . ] julius marathus relates ( and suetonius from him ) that , some months before the birth of augustus , a prodigy was seen at rome , and heard to declare , that nature was teeming with one who should be king of the romans : [ prodigium romae factum publicè , quo denunciabatur regem pop . r. naturam parturire , &c. ] at which the senators were so dismaid , as a vote had like to have past ( upon the same score that herod slew the bethlemitish children ) to put to death all the males that should be born that year : but that the senators , whose wives were big bellied , in hope that their issue might attain that honour , hindred the promulgation of it . his mother atia made report ( which suetonius saith he read in asclepiades mendetes his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) how apollo cuckolded her husband octavius , by his proxie , a dragon ( sacred to him ) creeping into her bed , and committing with her , while she was celebrating his , nightly rites . ( augustum natum mens● decimo , & ob id apollinis filium existimatum , &c. ) of the truth whereof she produced this evidence , that from that time she had a mole , in form of a dragon , imprest so in grain upon her body , as it could not by any art be obliterated : in remembrance of which , and in token that nero was of apollo's line , his mother agrippina made him wear a bracelet of snake-skin on his right arm ; which those whom messalina sent to murther him in his bed , thinking to be a snake indeed , they ran away affrighted , not daring to lay violent hands upon him whom they deemed , by that sight , to be under apollo's protection . ( sueton. nero . ) an exact transcript of those lines in the oriental prophecy , that describe him that was to be king of nations , to be the son of god : only we may observe here the prints of his cloven foot , whose interest it is to disturb the right order of sacred prophecies , by jumbling together into one mass its most heterogeneal parts ; by joyning , in this omen , in one person , the womans and the serpents seed . the same atia , while she was with child of augustus , dreamt that she saw her entrails trailing round about the earth , and the whole circumference of heaven : and her husband , that he saw a sun-beam dart out of her womb ( suetonius octav. . ) [ explicari per omnem terrarum caelique ambitum . ] fancies injected into them from those passages in the eastern prophecy , that delineate the king of the jews in colours borrowed from the sun , sending forth his light , drawing out his line to the ends of the world. p. nigidius , ( on that day wherein catiline's conspiracy was discust , ) observing his father octavius to come tardy to the senate ( as having been detained at home till his wife was brought a bed of augustus ) enquiring the hour , and calculating his nativity , affirmed with much vehemency , [ dominum terrarum orbi natum . ] ( sueton. ibid ) that a child born that hour would become lord of the universe ( nigidius , in calculating the time of king messiah's birth , shot not so wide of the mark set by daniel , as many of our commentators do , who have the accomplishment of his prophecy to give them aim : ( vide meed , daniels weeks . ) a like prediction octavius received from the thracian priests , of whom he asked the fortune of his son ; and was confirmed in the beleif of it when the day following his son ( or the devil in his shape ) appeared to him , in a form more august than that of a mortal , with a scepter , a thunder-bolt , and other of jove's accoutrements , as if he had been his express image . i shall shut up the legend of augustus with the dreams of cicero , ( an enemy both to dreams and monarchy ) yet he , the first time he took notice of augustus , ( but then a youth ) affirmed he had , the night before , seen such a boy as that standing at the gate of the capitol , to whom jupiter gave a whip : and of quintus catulus , who saw jove deliver to him the seal of the common-wealth , take him into his bosom , present him to the noble youths as the umpirer of all controversies , and lifting his own hand up to his mouth after augustus had kissed it , manifest transcripts of those texts , wherein the messiah is presented as one whom we must hear , whom we must kiss ; as one in the bosom of the father , and to whom is committed the key of the house of david , &c. wherewith , if those persons had not been preoccupated , and either read , or heard them in the day , it could never have come into mens minds , in the night , to dream at this rate : neither can there be a better reason given , why the romans should feign , fancy , and fasten such things as these upon their emperours ; than that they might , by these lures , draw the eyes of the world to expect the fulfilling of the eastern prophecy in these persons . § . but of the same mint came those presages which were coyned concerning tiberius . such as that of the famous mathematician scribonius , who while tiberius was yet a child , promised great things of him ; and amongst others , this , that he should be a king without kingly ensigns or badges of royalty . suetonius ( tiberius , . ) imputes the later part of this prediction to the author 's not being acquainted with the grandeur of the caesars : but in reason it should be father'd upon his acquaintance with the oriental prophecy , which presents the king of kings his coming without external pomp. and that of livia , who casting many figures to find out whether she was with child of a boy or girl , among the rest , took an egge from under an hen , which in her own and maids bosome she hatch'd , till there came forth a cristed bird , a young cock , that must teach the old ones to crow up tiberius to be that white one , that darling of fortune , to whom the fates had decreed the universal crown : a crown which the east held in her hand for him ; of which he received an assurance , when the sacred fire kindled of its own accord upon the altars at philippi ( dedicated to the memory of the conquering legions ) as he passed by them in his eastern expedition into syria . ( suetonius ibid. ) the likeliest piece of leger-de-main the serpent could possibly play , to fascinate that region into a belief that he was their promised king ; among whom , answering by fire had formerly been reputed a final determination of the contest betwixt god and baal ; and in whose records , fire is frequently mention'd as a precursor to the exhibition of their messias . to this that story is akin , of the appearance of fire issuing out of his tunick while he lay at rhodes : an omen far before the eagles liting upon the top of his house , and not inferiour to the lucky chance he had at passage , for the umpiring of that grand question then in the world , which of the pretenders was the true heir to the universal crown ? saving that those flashes were transient ; but the golden die , which he cast into apon's well , by the advice of gerious oracle , was in the days of suetonius ( as himself testifies ) to be seen in the bottom of the water , presenting uppermost the highest number . what needed all this ado to render these persons , in the repute of the world , fit to wear the diadem , as being more than men ; but that the world had learn'd , by the eastern prophecy , that he whose due it was , was to be god-man : or , in the roman phrase , — chara deum soboles : what need was there to draw the lions skin upon these emperours , but to make them look like the lion of the tribe of judah , to make the pagan emperour , that mock christ ; the eldest son of perdition , be taken for the christ , the king of kings . let me here observe the policy of this vafrous wit tiberius to secure the judaean crown from the surprisal of others , but especially of the jews themselves ; after the history of our saviour was come to light ( for josephus hints that stratagem as laid after christs passion ) from whom , and suetonius ( his tiberius . ) we learn , that tiberius ( notwithstanding the love he pretended to that nation , commended upon that account by philo , ) practised to weaken the strength , and abate the courage of the jews , by distributing their youth , under pretence of training them up in martial discipline , into provinces far distant from judaea , and colder climates ; four thousand of which , for instance , were sent into sardis : why this pretence ? but to cloak his drift from the jews eyes , whose favour he thought was necessary , in order to his being born king of the jews when time serv'd : and why must that nations strength be thus weaken'd by dispersing their youth through the provinces ? but to prevent their snatching at the eastern monarchy . galba ( for to produce the arts which every emperour used , of this tendency , would be an abuse of my readers patience ) was invited by vindex to the accepting of the empire , in words as fully expressing the eastern prophecy , as the tongue of man can utter : ut humano generi assertorem ducemque se accommodaret ( sueton. galba , . ) that he would lend himself to man-kind as its saviour and leader : and encouraged to undertake it , by an oracle as like that of god's , touching his christ , as if they both had come out of the same mouth , but that the drivel of the serpent bewrays its original in altering the scene , in putting spain in the room of jury . the sence of the oracle ( saith suetonius ) was this : that one was to arise out of spain who was to be prince and lord over all . observe , by the way , the roman sence of oriundus , ( of which before ) for galba came not out of spain as a native ; but that being his province , there he first erected his emperial standard : and withal , the craft of galba , in taking the advantage of this utmost western province its distance from the east , to impose upon the legions there residing this gloss of the oriental oracle ; that that person , whose coming the whole world was expecting , was to come out of spain . but to return to our spanish oracle ; this was brought to him by an honest maid , who came fortified with this story ; that a priest of jupiter of cleve , admonish'd by a dream , had haled it out of the repository of that god's temple , having been uttered two hundred years ago by a woman prophetess . perhaps marius attempted to redeem gallia with the aid of those ten thousand fanaticks , who esteemed that sordid peasant a god : upon the encouragement of the fame of this prophecy ; his story tacitus relates ( histor. l. . pag. . but what need of conjectures , when i am oppressed with numbers of certain and manifest instances ; § . from amongst which i shall singleout vespasian to conclude with ; because he and his son titus actually estated themselves in the possession of that which their predecessors sued for , ( viz. ) the repute of being amor & deliciae humani generis ( that is , in the prophets language ) the desire of all nations ; of being that king of kings mentioned in the prophecy : a title conferred upon them , not only by the gentile chronologers of that age , but by josephus himself , a jew and a priest ( such wonderful delusions was the most sober and discreet party of the unbelieving jews given unto ) and that upon the account of those impresses which , they conceived , heaven had stamp'd upon them , and pointed them out by , for that universal monarchy . such was that prodigy of the oak sacred to mars , and standing in the favian suburb , which , when it was sere , on a suddain put forth three branches , at the three births of his mother vespasia : the first a slender one at the birth of her eldest child , a girl , who died within a year : but the last at the birth of vespasian as big as a tree ; upon which , his father sa●inus , having consulted the fortune-tellers , told his mother that she had a grand-child born that would be emperour : at which she nothing but laugh'd , wondering that she being , for all her age , in perfect memory , should have a son grown already into his dotage ( suetonius vespasian , . ) such was the interpretation that was made of caligula's throwing dirt into the lap of his soldier 's coat : ( a punishment inflicted upon him , for his not taking care enough , to have the way watered and swept before him and his army , in his belgick expedition ) that , in process , of time , the earth should be cast into his lap. such was the dog's bringing to him a man's hand , the oxe's crouching down at his feet ; cypress's rising up again , of its own accord , and flourishing the next day , after it had by the violence of a tempest been blow'n down , and by its own weight ( in that fall ) pull'd up by the roots : they who reported these things , had a mind to perswade the world , that he was the branch growing from the withered root of jesse , the man , under whose feet , god had put even sheep and oxen , &c. of the same tendency was the respond he received in judea from the oracle of god carmelus ; that whatsoever he undertook should succeed well , ( suet. vespas . . ) that is , in the prophets language ; the pleasure of the lord shall prosper in his hand : heylin ( cosmography syria , phaenicia , . ) thinks the heathen called the jews god carmelus , from that familiarity that elias had with him on the mount carmel ; and that miraculous experiment by which he confuted baal's prophets there , gave them the ground of that opinion , that oracles were given there by god : if this was a respond of the god of israel's ; he answered vespasian , and those jewish priests that consulted the oracle , after their own heart , and according to that idol of the messiah they had set up , having rejected the substance . but i conceive , suetonius here hath respect to josephus his assuring him , that he should be emperour , and prosper in all his undertakings , &c. ( bel. jud. . . ) which presages he ( being a priest ) father'd upon the spirit of god's revelation to him : of these predictions of josephus suetonius ( in the same place ) makes mention . as also of an eagle coming from the east , and chasing away that , which had ( in the sight of the armies ) conquered another eagle in the battel of betrick ; where otho's army was discomfited by vitellius , and a while after vitellius by vespasian . such was his curing the blind and lame after the physicians had in vain tryed their skill upon them ; the one with his spittle , the other with treading upon his hand ( tacit. hist. . . ) so perfect an ape was vespasian of our jesus in these things , as i wonder not that he should train up his son titus to that exactness in the act of counterfeiting ; as he was wont to boast , he could resemble any man's hand , and could be , if he had a mind to it , the veriest falsifyer in the world : ( suet. tit. . ) the true son of such a father , as could not only counterfeit mens hands , but god's arm , that arm that rules for him ! whether these stories were feigned , or true , as most of them , and those the unlikeliest , doubtless were ; there being many eye witnesses of them alive and testifying the truth of them long after his death , when they had no temptation to lye , as tacitus affirms ( histor. lib. . ) and suetonius his father then serving in the wars , as tribune of the tenth legion . whether those strange things were the effects of satanical power , or the gifts of god to that emperour , marking him out for that signal service he performed against jerusalem ( as the excellent doctor juxon , if my memory fails me not , hath somewhere expressed ) is not here to be discust : for it comes all to one , as to the use i make of these relations : which i produce to prove , that by these means vespasian came to be look'd upon as the person pointed at in the oriental prophecy : and this is no more than is with one mouth asserted by all those three historians , who , in a manner , were upon the place where these things were done . that authority and majesty ( saith suetonius ) ( vespasian , . ) that was wanting to vespasian , in respect of the obscurity of his family ; was by such omens and prodigies made up : authoritas , & quasi majestas quaedam , ut inopinato & adhuc novo principi deerat , accessit haec quoque , &c. upon consideration of the many signs fore-shewing his reign ( saith josephus ) ( bel. jud. . . ) it was thought that vespasian came to the empire by god's special providence , and that a certain just order of fate had brought about the whole world to his obedience . and tacitus ( ibid. lib. . ) writes , that by those miraculous contingencies , the favour of heaven , and the inclination of the gods towards him was manifestly declared ; and by them vespasian was so animated , as he thought nothing impossible to him , or without the verge of his fortune : multa miracula evenere queis coelestis favor & quaedam in vespasianum inclinatio numinum ostenderetur — igitur cuncta fortunae suae patere ratus : nec quicquam últro incredibile . chap. x. the more open practices of soaring spirits in grasping at the judean crown ; their hopes to obtain it , and ( as to some of them ) their conceit of possessing it . § . cleopatra ' s boon begg'd of m. antony denyed . herod ' s eye blood-shot with looking at the eastern prophecy . § . vespasian jealous of titus . the eastern monarchy the prize contended for by both parties in the jewish wars . mild vespasian cruel to david ' s line . § . domitian jealous of david ' s progeny . ( genealogies . metius pomposianus his genesis and globe ; ) his discourse with christ's kindred about christ's kingdom . clancular jews brought to light . trajan puts to death , simeon bishop of jerusalem for being of the royal line . § . glosses upon the eastern prophecy under adrian involve the empire in blood , jewry in desolation , fronto taxeth benumm'd nerva for conniving at the jew . § . these were their secret practices to wind themselves into the possession of the eastern kingdom ; in all which they cast a corner of the eye , ( and that which they took aim with ) upon the oriental prophecy , and upon its account on the concern of judea . we shall now give such instances of their open and over-board practices , as speak those great ones , who travell'd with the hopes of the universal monarchy , to have had their eye and ear open to every leaf that fell there , where the throne was to be erected . cleopatra expressed her extream desire of the kingdom of judea , in her seeking to undermine herod's interest in m. antony's affections : which when she could not effect , she attempts to ensnare herod in the cords of love , solliciting him to the use of her body , by all the allurements which her craft or wantonness could suggest ( joseph . ant. lib. . cap. . ) but the old fox smelt the train , and escap'd the trap , ( though baited with that flesh , for the enjoyment whereof , his master antony lost both crown and life ) and withal so well perceived what thirst the queen of egypt had after the waters of israel , as he was once minded to have quench'd it in her blood , being confident that nothing else , save the enjoyment of judea's crown , could satiate her longings ; ( id. ib. cap. . ) towards the obtaining whereof , when these methods proved ineffectual , she betakes her self to the all conquering weapons of tears and prayers , beleaguering antony with dayly requests , and endearing arguments that wit or love could invent to assault his mind with , whose heart , she knew , lay already at her feet . but antony turns a deaf ear to his cleopatra's suit , bribes her to hold her peace by giving her coelo-syria , but will by no means hear of parting with judea's crown , no not to her that is dearer to him than his life . ( id. ibid cap. . ) what makes him , in this case , thus inexorable ? had it been his respects to herod , his affection to cleopatra would more than have counter-ballanc'd that ; was it the largeness of that kingdoms bounds ? for bulk it was the wreckling of all kingdoms ; too mean a gift for antony to bestow on cleopatra , if in his surveigh of it he had not taken in the eastern prophecy , and valued it according to the rate which that had set upon it . whose crown , while herod held , he only held the stakes , till the game was up that augustus and antony were a playing : had the emperial fallen to his lot , herod's diadem would have been at his devotion : he might , when he saw an opportunity have taken it off his head ( who was but a deputy king ) and set it upon his own with a wet finger ; but not from cleopatra's with dry cheeks . but antony , as a man effeminated , doth but lisp out his emulation of this crown , his envying that any head should wear it as absolutely his , but his own . herod's eye , by looking at this oracle , grew apparently blood-shot ▪ he writes his jealousie of the accomplishment of this prophecy so plain , as a man may run and read it in the blood of the innocents , sanhedrim and royal line , thinking ( joseph . an t . . . ) by these means , to frustrate its effects , and to secure to himself and his masters at rome the ground they hold : and yet fearing some of that race might escape his evil eye ; to make all sure , he causeth all the genealogies he could lay hands on to be burned : that by disturbing the succession he might make the title disputable , and bring it to be determined by the longest sword , while tongues and pens were contending about endless and headless genealogies ( euseb. eccl. hist. . . ) a design had taken sad effect , had not st. paul by his apostolical prohibition timously prevented it , and had not merciful providence snatch'd some authentick records , as brands , out of the fire ; out of which the evangelist drew the double line of our saviour ; for that some draughts of david's posterity did escape , the talmudists assure us , when they tell us , that by the tract of such records r. levi derived hillel ( our saviours contemporary ) from the family of david . ( lightfoot har . § . § . the fear that his son titus , ( after this conquest of judea ) would assume the so much spoken of kingdom of the east , made vespasian look askew upon his staying there so long , and upon the honours there conferr'd upon him by the legions . ( suet. titus . ) [ unde nata suspicio est quasi descisseret a patre orientisque regnum sibi vindicare tentasset . — ] insomuch as titus , for the removal of that jealousie , hastens upon the first rumour of it to rome , and pithily confutes it in three words : veni , pater , veni ; i am come , father , i am come . and indeed he had reason to think his father must needs be tender of that point , the securing of that kingdom to himself being the errand upon which he sent his son into judea : for it was for the decision of the controversie about title to the universal monarchy that those fatal wars were commenc'd : that that combat was undertaken , which ( in the judgment of josephus ) was the bloodiest that ever was sought ; each party drawing in for seconds all the force they could raise ; and selling their lives to one another , at the highest price that the utmost spight of foes . contempt of death , and gallantry of spirit could set them at : a war managed with a greater fierceness of spirit than the pregnant wit of homer could fancy in his describing the wars of troy : and ( to say all in word ) answerable to the esteem which both parties had of that helena for whom they contended ; ( joseph . prefa . bel. jud. ) while the jew ( saith josephus ( id. ib. preface to jewish war : ) promised to himself the universal sovereignty , and the roman was loth to let go his hold : they came to try the title by the sword. particularly , that this was the prize which the jew ran for in that race is manifest from the clear testimonies of josephus , ( bel. jud. . . ) saying , that which chiefly excited the jews to this war was an ambiguous oracle found in their sacred books , that about that time some one was to arise in their coasts that should obtain the empire of the globe of the earth . and of suetonius ( vespasian . ) who , speaking of the eastern oracle , tell us , that the jews applying it to themselves was that which occasioned and encouraged them to rebel . id judaei ad se trahentes rebellarunt ; for our confirmation in the truth of those evidences , beside the credit of the authors , we have the qualifications of the persons who fomented this rebellion , of the ring-leaders of this defection ; who were those impostors , that by magical tricks perswaded the unwary multitude , that they were either the christ or his fore-runners : in this second rank i martial them , who drew disciples into the wilderness ; the stage erected by the prophets , for that cryer that was to prepare the way for the messiah ; before whom these anti-baptists plain the way by levelling the roman power set over them by god , by with-holding tribute , and surprising castles , by excluding caesar out of their prayers and sacrifices ; which was , saith josephus , the seminary and fomes of the war ( bel. jud. . . initio . ) under the first rank i place ( by name ) menahem the son of judas of galilee , ( id. ib. fine . ) that cunning sophister , who after the time of christs birth , about ten or eleven years ( when archelaus his goods being confiscated , cyrenius was sent to take an account thereof ; and also to tax syria ( to which provence judea was then annext ) this occasioned judas his insurrection , and not that first taxing of all the world at our saviour's birth ) drew the jews into rebellion upon occasion of the taxing under cyrenius , and had so well train'd up his sons in this bad art ; that two of them start up false christs under tiberius alexander , to wit , james and simeon , ( joseph . ant. jud. . . ) the last of this galilean's sons that trod in his father's steps was this menahem ( of whom that story may very well be intended that doctor lightfoot ( harmony § . ) quotes out of the gomarists ) who , taking with him certain of the nobility , went to massada castle , where was herod's armory ; and arming himself and his company , marches to jerusalem as a king , &c. but to this point josephus speaks home ( jud. bel. . . ) [ sed quod maxime eos ( judaeos ) ad bellum excitaverat , responsum erat ambiguum in sacris libris inventum , quod eo tempore quidam esset ex eorum sinibus orbis terrae habiturus imperium , id enim illi quidem quasi proprium acceperant multique sapientes interpretatione decepti . ] but that which chiefly incited the jews to this was an ambiguous oracle found in the sacred books , that about that time one was to arise in their coasts who was to have the empire of the whole world , which they appropriated to themselves : &c. . that the romans aimed at the same mark , though we need no other evidence than the emperour 's taking upon himself the honour of being reputed that king , ( of which before ) for his bearing away that title , as the spoils of conquered judea , argues that to have been the golden ball he contended for ; quod primum in intentione ultimum in executione ; yet i shall back this with one other historical observation , viz. vespasian's enquiring out , and putting to death all he could find of david's off-spring ( euseb. ec . hist. . . . ) whom , after so long a deprivation of the exercise of royal power , as had by prescription rendered them , in all other capacities , inconsiderable and mere private men , nothing could make so formidable , as to put that mild prince ( who wept over the fall of jerusalem , and slaughter of obstinate rebels ) upon that bloody design of murdering so many innocents , whose only crime was , that they were his posterity , out of whose loins was to come , he that was to be lord of the universe ; nothing ( i say ) could have forced vespasian ( contrary to the strong bias of his natural inclination ) to so inhumane an undertaking , had not that maxim ( which led julius caesar to the violation of common equity ) led vespasian ( the first good natur'd man that ever imbrewed his hands in so savage an act ) to the violation of the law , not only of common humanity , but of his own benign and more than humane nature , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] if the law of equity be to be waved at all , it is to be waved for an empire . nothing , but a design to obtain and secure to himself this universal monarchy , could have been a prize worthy vespasian's running for , through this way of blood , where he drives his victorious chariot , not ( as tullia ) over the insensate corps of a dead father , but over his own tenderly yearning bowels , that he might with more security hug the penelope he had been courting in the wars ; of whose embraces he could not promise himself the quiet possession , as long as any of that rival line survived . he had learned by experience , that the jews were so confident that their messiah must spring from the root of jessee , as while there was any branch sprouting thence , they would gather to it , and put their confidence in the shadow of it ; and many of their wise men were thereby deceived ; while the factious impostors had any of that linage left , to throw out as a ball of contention , they would never leave camping and striving with the romans for the goal ; and therefore he thought it his wisest course , by the extirpation of that family , to take up the ball. he had seen that writ , in the rubrick of roman and jewish blood , which tacitus hath transcribed ; that the jews were so pertinacious in applying to themselves the grandure promised in the eastern prophecy , as all the misery they endured , all the desolations brought upon them by that war , could not make them despond , and give up their hapes of the arising of that phoenix out of their very ashes : ( tacit . hist. . pa. . ) ne adversis quidem ad vera mutabantur : ] and therefore concluded , they would never leave scraping in the embers for sparks , ( to set the empire on fire by renewed commotions , ) till they were quenched with the last drop of blood he could find in the veins of any of david's loins . josephus tells a story of the jews obstinacy , which he himself wonders at ; that they had taught their children a kind of apathy ; insomuch as they could not by any torments be forc'd to acknowledg caesar lord , no not after the razing of their city and dispersion of their nation . he proceeded therefore to the extirpation of david's issue upon the same account that ulisses did to the slaying of astianax , elegantly expressed by the tragick poet ; ex hectoris nato superstite possit alter oriri hector paterni vindex sanguine — sic parvus ille armenti comes primisque nondum cornibus findens cutem cervice subito celsus & fronte arduus gregem paternam ducit . from david's off-spring may arise a david that may repair the ruines of the kingdom . these yet lambs , whose budding horns have not yet cut the skin , may in time grow rams , and in the front of their deluded followers batter down the walls of rome . an adorable depth of providence ! in the net which the jews laid for christ , was their own feet taken : their [ whosoever makes himself a king is no friend to caesar ] was a manifest reflection upon the oriental prophecy of a king to arise in judea ; their gloss upon it betrayed the holy jesus into the hands of the roman power : their plea against king jesus was , they for their part had ( bel. jud. . . ) no king but caesar ; and if pilate would not condemn him , as an enemy to caesar , who gave out himself to be the king of the jews , let him look how he would answer it before caesar : their refusing jesus of nazareth for their lord was the meritorious cause of their ruine , the offence they gave god. and their refusing caesar for their lord , for that king mentioned in that prophecy , was the occasion of their ruine ; and the unpardonable offence which caesar took at them . § . a state-maxim communicated by vespasian to his successors , whom we find so vigilant over occurrences in judea , as they seem to be startled at every blast blustering in lebanon's forrest , no less than if it had portended the casting down of the cedar of the empire , and the exalting of the then low shrub and sear-stem of david . domitian , before he came to the emperial crown , had upon reading that of virgil , impia quam caesis gens est epulata juvencis . conceived so great an abhorrency of blood-shed : as he was about making a decree ( in the beginning of his reign against sacrificing of oxen to the immortal gods ; ( suet. domit. . ) but by that time he had learn'd arcana imperii , he can , ( without regret ) sacrifice to his own jealousie , and the safety of goddess rome , not only the blood of innocent lambs reputed to be of the royal line of judah , but even of those that attempted to communicate their genealogies to the knowledg of the world ; whereof we have an account in suetonius ( domit. . ) ( if i mistake him not ) where he writes of domitian's crucifying hermogenes tarsensis , and the transcribers of his history , because of some figures or schemes he had drawn up in it : for i take this hermogenes to be that countrey-man of st. paul , whom he ( tim. . . ) mentions among those that had forsaken him , and departed from him ( i suppose to judaism ) and whom dorothens reckons for an heretick ; and his heresie to have been the abetting of jewish fables and genealogies relating to the messias . this starting of new game , and raising of new hydra's heads ( as domitian conceived it ) the empire could not but look upon with an evil eye , as that which would find their hatchet as endless work as those genealogies were . perhaps metius pomposianus his [ imperatoria genesis ] and [ depictus orbis terrae , ] for which he was banished , were judged to be of the same tendency . [ suet. domit. . ) [ quod habere imperatoriam genesin & depictum terrarum orbem vulgo ferebatur . ] to be sure , the story which eusebius relates , paints him as casting a jealous eye upon david's stock . he commanded ( saith he ) ( eccles. hist. . . ) such as lineally descended of david to be put to death ; among whom some christians were brought before him , and accused to have come from the ancestors of jude , our lord's brother ; and therefore of david's line : of whom the emperour ( fearing the coming of the king of the jews as herod had done ) demanded whether they were of the stock of david : which they acknowledging , he enquires what moneys and land they had ; and finding by their answer that they had no moneys , and but thirty nine acres of land apiece ; out of which , by the sweat of their brows , they earned their dayly bread ( of the truth of which answer the brawniness of their hands , contracted by hard labour , was demonstration sufficient . ) he question'd them about christs kingdom ; where , and when , and in what manner it should come : to which they answering , it was not earthly , but coelestial , that it should be at the end of the world , when he would come to judg the quick and the dead : he not only dismist them , as too mean persons to be his rivals , but stayed the persecution formerly raised against the church ; perceiving he had no ground to fear that the christians would raise any commotions in the empire upon the account of the eastern kingdom . which yet he so much feared from the circumcision , as when he was inform'd that some of them lived incognito in rome , he caused a privy search to be made of all suspected persons ; among whom suetonius reports , that when he was a youth , he saw the emperour's attourney in open court search one old man of ninety years . ( suet. domit. . ) [ judaicus siscus acerbissime actus ad quem deferebantur qui dissimulata origine — interfuisse me adolescentulum memini cum a procuratore frequentissimoque concilio inspiceretur nonagenarius senex an circumcisus esset . ] so vigilant was he over the affairs of that nation , as he will not suffer so much as one decrepit jew to live from under the observation of his eye : fearing that the least spark , if it were raked up under the ashes of obscurity , might live to an opportunity of setting the empire on fire . under trajan , simeon bishop of jerusalem was put to death for no other crime , but that he was accused to have been of the blood royal , and lineally descended from david's loins : ( euseb. ec . hist. . . ) an argument that trajan cast as envious an eye as his predecessors had done upon the eastern oracle ; and upon that account on christians , but unjustly : though he had reason enough to be jealous of the jews , who blustered in his eighteenth year , ( dionis , nerva , trajanus ) as if they had been possessed of a raging , seditious , and fanatick spirit , and kindled so firie a sedition at alexandria and cyrene , under their upstart kings lucas and andrew , as could not be quench'd , but by the blood of many myriads of them : with what more than anabaptistical cruelty the cyrenians sought to establish their mock-christ king ; dion in the life of trajan declares , telling us that their sword made no difference betwixt romans and grecians , that not content with their swords drinking of blood , themselves eat the flesh of the slain ; with whose skins apparell'd , and entrails ( yet bleeding ) girt , they ran up and down like furies , and birkened those whom they met with from the rump to the crown of the head ; putting to death above twenty thousand . the cyprian jews ( as the same author relates ) at the same time , and upon the same occasion , used that more than savage cruelty in butchering twenty five thousand in that island , as produc'd the enacting of a law , that whatever jew should thence-forward touch upon their coast should presently be put to death . this made trajan jealous of the jews of mesopotamia , lest they should joyn forces with their brethren ; as they of aegypt had done , in defence of their home-spun king : for the prevention of which , he sent lucius quincius to banish them the province . these things saith eusehius ( eccles. hist. . . ) were recorded by heathen historiographers then living . now what but the importance of the case , ( as that wherein the emperial crown lay at stake ) could have made trajan thus jealous , being a prince naturally averse to that passion ; of which he gave sufficient proof in his carriage to sura ; who , though he was vehemently accused to him of treason , yet inviting the emperour to supper ; he not only came , but came without guard , and committed his throat to sura's barber . ( dionis , nerva , trajan . ) § . in the eighteenth year of his successor adrian , the eastern prophecy ripens the jews into another rebellion , under the conduct of another changling - messiah , barchochebas ; that son of the star ( as his name imports , ) who gave out himself to be that star of jacob who was come from heaven , as a light to shine comfortably upon the jews , and conduct them out of the roman bondage . it is not unworthy of observation that this antichrist was as virulent an enemy to the christians as romans , and that upon the same quarrel , viz. their affirming that the oriental prophecy had already received its accomplishment . for in that general point they agreed against the jew , to the utter vacating of barchochebas his claim : though they vastly dissented in their applying of it , the one to our jesus , the other to the roman emperour ( spartian . adrian . ) the occasion of this rebellion ( saith spartianus ) was adrian's prohibiting them circumcision ; fearing , be like , that nation would never suffer the romans quietly to enjoy the possession of the universal monarchy as long as the seal of the covenant of the messiah remained with them ; as long as they were permitted to bear that mark in their flesh , which was instituted as a sign that the king of nations was to come from abraham's loins : for why else should he forbid it to them , and not other nations , but because other nations used it only as a religious mundifying rite ; but the jews over and beside that , as a political badg , to distinguish them from all others , as that nation which god had singled out to this peculiar privilege , that he who was to reduce the whole world to his obedience , was to come out of that stock , [ oriundus esset ex judaea . ] from hope of which that he might force them to an absolute despondency ; he erected a temple to jupiter , affronting the ruines of that which had been the temple of the god of abraham ; upbraiding them with the imbecillity of that god whereon they depended , as not able to preserve his own sacrifices from becoming a prey to the roman eagle . this insurrection ( saith dion ) caused a concussion in the whole world : indeed , as the contending parties stated the case , the whole world was concern'd in it , the question being whether barchochab , or the roman emperour , was the person specified in the eastern tradition ? which question , though it was in the effect and issue of that war , determin'd against the jew ; who was not only routed in that fight , but had five hundred of his most eminent strong holds dismantled , nine hundred eighty and five of his most populous and famous towns sack'd and burn'd down to the ground , and fifty thousand of men of arms slain , and a very great multitude consum'd with famine , fire , and raging maladies ; insomuch as almost all judea was turn'd into a forrest ( a desolation answerable to the presages of it : solomon's sepulchre fell flat to the ground without hands : wolves and hyenas were heard howling up and down their cities , &c. ) yet for all this adrian thought not himself sufficiently secured against his fears of a new king arising in judea , that might dispossess him of his empire , till he had buried the memorial of their metropolis in its own ruines , and out of them built a new city hard by the place where that had stood , calling it after his own name , aelia : and wiped the whole land of its natives as a man wipeth a dish , making it capital for any of them so much as to look back upon their native soyl , no not afar off , from the tops of hills , as if he had been jealous that their eye might glance and inject the spawn of rebellion into that king-teeming soil , except it were pitch'd with the foot of strangers . nerva was the only emperour from julius to trajan , whom pagan history paints not looking asquint on judea : the reason of that may be ; either the shortness of his reign , wherein he had scarce room to look about him , and learn the concerns of the empire : or the fearless habit of his soul , and his contempt of the most formidable pretensions : having that confidence in his own integrity , as to assume virginius rufus to be his colleague in the consulship , whom the roman legions had proclaimed emperour ; to cause crassus calphurnius , with the rest of his fellow-conspirators , to sit down by him on the stage , and put swords into their hands , bidding them try whether they were sharp enough ; signifying ( saith my author ) he had not much cared if they had slain him upon the place : and as to offer his naked throat to the drawn sword of aelianus casperius , accused to him of treason , ( dion . cos. nerva . ) how be it there is one passage in his story may confirm us in this opinion ; that it was a maxim of roman policy , to keep a jealous eye over judea : to wit , dion's reporting his prohibiting any of the jewish sect to be medled with , as the chief ground of fronto's speech , that it was of evil consequence to the commonwealth , to have him to reign , under whom nothing is indulged to any ; but of far worse to live under him , under whom all men were winked at : in which sarcasm fronto reckons his connivance at the jews , as an unpolitick act , and the effect of his natural oscitancy , aggravated with dull old age. the consul is the eye of the republick ; his eye , we see , is upon judea though the emperour's be not . we have seen the emperours for almost , two hundred years , handing down to their successors this principle of state. every motion in judea is narrowly to be observed ; for from thence the east does , with the highest confidence , expect the arising of one that shall lord it over all states ; during which time the gospel was dayly brought under examination before the roman tribunals ; where the church asserts , the synagogue denies jesus of nazareth to be that king : is it possible then that in discussing that question , and those contingencies in judea , which the church alleadged in proof of her assertion , interest of state should not sollicit the agents of the empire to the exercise of so much more diligence in this than other cases brought before them , as they apprehended the great interest of the empire to be more concern'd in this than in others : ( the trial of the title to that crown which the eastern prophecy made promise of , cost more blood than has been shed in umpiring the titles of all other crowns : ) so that upon this account the tumults in judea occasioned that severe scrutiny of what the church reported , as would have dash'd her out of countenance , had those reports been false ; and have render'd it impossible for her , to shuffle any thing into the story of christ , which would not abide the severest test. this medium we have seen attested under the hands of secular historians , of that disaffection to christian religion , as it could not but be far from their thoughts , wittingly to let any thing fall from their pens , that might be interpreted or applied to the advantage of the christian cause : yet he that guided the asse's mouth to rebuke the madness of the prophet , hath order'd the pagan's pen to draw that image of those times , as it will puzzle the most daring atheist to invent any probable salve for his absurd hypothesis , that possibly the apostles ( as well as the promoters of other religions ) might impose upon the world ; a conceipt grounded merely upon his ignorance of those times , and especiall the then great interest of the empire : which that it put the empire upon a strict enquiry into what the evangelists preached : if what hath been observed be not sufficient to convince his reason , i shall demonstrate it to the atheists sense , from matter of fact , in the instance of st. paul's appearance and apology before nero ; the only emperour ( except that short liv'd beast calignla , and that never-living fool claudius ) whom i have omitted in my discourse of the emperours jealousie the over judean assairs relating to the eastern prophecy ; and that purposely , that i might , in a peculiar tractate , handle st. paul's appearing before him ; and therein clear this hypothesis . chap. xi . st. paul's apology before nero was in answer to some interrogatories put to him , through the suggestion of his adversaries , touching the matter of the eastern prophecy . ex. gr . is not this jesus , whom thou preachest to be risen again from the dead , that jesus of nazareth , whom ye call king of the jews . § . tertullus his charge against st. paul , a ring-leader of nazarites . lysias his interrogatory , art not thou that ( alexandrian ) egyptian ? nero put in hopes of that kingdom which st. paul preach'd christ to have obtained . poppaea nero ' s minion . disciples slink away . § . why st. paul stiles nero a lion of the kingdom of god. the lions courage quails at st. paul ' s apology . nero , after that , trusts more to his art , than gypsies prophecies . § . st paul ' s appearance within nero's quinquennium . pallas , foelix his brother and advocate out of favour in nero ' s third . festus hastens st. paul ' s mission to rome ; the jews , his trial. § . nero , not yet a lion in cruelty , but in opinion , judah ' s lion. st. paul ' s doctrine tryed to the bottom , before nero desponds . an apology for this pilgrimage through the holy age : its use , § . festus who sent st. paul bound to rome ; and to whom it seemed unreasonable to send a prisoner , and not withal to signifie the crimes laid against him ( act. . . ) thus states it to agrippa ; paul affirmed jesus , whom the jews said was dead , to be alive . now christ's resurrection necessarily implies , that he was that son of god , whom god had decreed , should have the heathen for his inheritance , and the uttermost parts of the earth for his possession . besides , festus could not be ignorant that tertullus the jews advocate , had laid this to st. paul's charge in open court , that he was a ring-leader of the sect of the nazarens ; that is , them that held jesus of nazareth to be the promised king of the jews . now this having been the declared sence of the jewish antagonists before pilat , and the urging of that upon him , the thing that forc'd him , against his conscience , to give sentence against our saviour : and festus having had so fair a warning of the jews watching opportunities of accusing the roman deputies to caesar , by their accusing his immediate predecessor , foelix ; would not , sure , give them that advantage against himself , which his concealing so main a point of their accusation , and an article so nearly concerning caesar's crown , would have administred . . lysias , at st. paul's apprehension , perceiving he could speak greek , that is , was of the grecizing or alexandrian sect , questions him whether he were not that egyptian ( that is , alexandrian jew ) who the other day made an uproar : for under foelix , this egyptian among many others ) by pretext of miracles and inchantments , did seduce the unwary multitude into an opinion that he was the christ. now this question , [ art not thou that fellow who the other day gave himself out to be the promised messiah the king of the jews ? ] coming first out of the captains mouth , argues what lay uppermost on his heart , as to the faithful discharge of his service to caesar : this being either particularly given in charge , or concluded on by his own rational deductions ( from that juncture of affairs ) that the roman ministers of state should chiefly fix their eyes upon such like emergencies as boaded the fulfilling of the eastern prophecy : we may therefore , without offering violence to our reason , from the method of lysias his proceeding , in the examination of st. paul , at his attachment ; calculate the order of nero's process , at his argument ; and draw this conclusion . that nero ( as we say ) christned his own child first , first inform'd himself of what most nearly concern'd his own interest , by propounding interrogatories of the same importance with that question of lycias . . those expressions in the predictions of the fortune-tellers in suetonius [ ut destitueretur & destituto ei &c. ] ( they told nero , that after he had been deserted of his own subjects , and deprived of the emperial crown , the crown of judea should be set upon his head , and with that the sovereignty of the world. ) are so exactly like the language of the prophets , fore-telling that the great shepherd must first be smitten , and his flock scattered from him , before he was to gather all nations into his fold ; that the great king must first suffer , before he was to enter into his glory . as the suggestion of such like hopes to nero could hardly proceed from any but a jew : and a jew well read in their own prophets ( or in the satyrist phrase . ) — interpres legum solimarum . for in those writings only is declared the two-fold estate of messiah , his examination , and his exaltation : and both of them in such seeming hyperboles , as the jew ( to this day ) cannot imagine how they can possibly meet in one and the same person . from which consideration , i am induc'd to think that the [ quidam ] those individuums vagmus in suetonius , who promis'd to nero those golden mountains , after he had been over head and ears in the mire and clay , were jewish proselytes ; and either the very persons , or those who gave to those persons a text to preach on , whom st. paul reports to have preach'd christ of evil will , of envy , supposing to add weights to his bonds , ( ad philip. cap. . ) and i am the rather enclin'd to this opinion when i observe ; . how famously infamous the jewish religion was at rome , and in nero's reign too ; for being abetted by persons who drive the gypsie-trade there , and got their maintenance by telling favourable fortunes . ( juvenal sat. . ) qualiacunque voles judaei somnia vendunt . the jew will tell you what fortune you please . . how wide a door to the emperour's ear was then opened for these ear-tickling prophets , by means of that love nero bore to poppaea , a zealous jewish proselytess , with whom it was but yet honey-month ; nero being but newly fallen into acquaintance with her ; who would , no doubt , improve the interest she had in caesar's affections , to the advantage of her religion , some ( at least ) pleasing principles whereof ( 't is probable ) that night-raven would croak into his ears , and gain access to him for those that professed it . of whose zeal for the jews , and influence upon the emperour in the motions she made in their behalf , josephus gives proof in two stories . the first of himself , in these words : ( josephi vita circa initium , ) when i was twenty six years old i went to rome , upon this occasion , when foelix was governour of judea , he sent certain priests my acquaintance and very good men , for a small cause to rome , to appear before caesar ; for whose deliverance , i desiring to find some means , went to rome ; where ( by the help of a certain jew , great in nero ' s favour , ) coming into the acquaintance of poppaea caesar's wife , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the general sence [ his woman ] in the jewish sence only [ his wife , ] who reputed some kind of concubines , wives , for she was , as yet , not his wife , but minion , ) by her means i forthwith obtained their release , and return'd home with great largesses bestowed on me by poppaea . the other , of some jewish agents , that went to rome to obtain of caesar , that that counter-wall which they had built to hinder agrippa's prospect into the temple , might not be demolished , as festus had commanded ; whose suit was granted by nero , at the entreaty of poppaea , a religious woman , and their mediatrix ( joseph . antiq. . . ) neither king agrippa , nor the noble festus can obtain nero's ear , if it be prepossessed by poppaea , . and as those prophets had this opportunity of addressing themselves to nero , and insinuating into his favour : so not only the sordid love of filthy lucre ( to be gain'd by this man-pleasing trade of prophesying smooth things ) ( a crime the jewish prognosticator was so famously guilty of , as the satyrist brings upon the stage the jewish gypsie , begging , while she infuses into the ear , her favourable interpretations of solomon's laws ) [ arcanam judaea tremens mendicat in aurem , interpres legum solimarum . ] ( juvenal sat. . ) but much more , their hatred to christ , might prompt them to apply that eastern oracle to nero , as the likeliest champion they could single out to stand for it in competition with our jesus , as far as pride and fury could carry a man. now what greater incentive of nero's rage against the christian could they possibly invent ? what point of christian doctrine could have been more enviously wrested , more maliciousty applyed , in order to st. paul's closer imprisonment , to the adding affliction to his chain than this ? [ that jesus , whom paul affirms to be alive , is jesus of nazareth , king of the jews ; that very person ( in his opinion ) whom the divine oracles point at ; and therefore it were for the behoof of caesar to put paul under so close a custody as may restrain him from the liberty of disseminating that doctrine , which will not only dismount caesar from his hopes of obtaining that of judea , but even from the possession of the emperial crown . ] a malicious insinuation , and so formidable , as i wonder not to hear st. paul complain , ( tim. . . ) that all his acquaintance shrunk from him , at his making his first answer [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] no man stood with me ( that is persevered to stand by me as abettors of my cause ) implying that they came with him , at his giving an appearance ; but durst not stay with him , at the hearing of nero's charge ; this verb being of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which the apostle seems to use ( phil. . . ) in allusion to this passage , ) and fully answering to the lords standing with him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] which he clearly sets in opposition to their not standing with him , but forsaking him leaving him as we say ) in the suds , [ in limo profundo & luto immersum ] at the very pinch ; [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] a verb of a singular emphasis , adding to [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the signification of the point , the nick of time , wherein they left him ; and that emphasis is strained here to the highest pitch , by st. paul's annexing it to [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] they forsook me in , in my apology ; for the preposition wherewith the verb is decompounded , is repeated before the noun . in the very interim of my answer , as i was beginning to make my apology to the charge drawn up against me , they withdrew , not daring to abet me in a point of that dangerous consequence : for that it was through some sudden surprisal of invincible fear , that they gave ground , is manifest from st. paul's praying for them , ( which he would not have done , had they wilfully , and not out of infirmity withdrawn themselves : ) but much more by gods hearing that prayer in behalf of one of them , most signally branded for forsaking him , and embracing the world ( i mean demas , ) whom we find returned to st. paul and himself the next year ( colossians . . ) [ luke the beloved physician , and demas salute you . ] if that happy improver of oriental learning , doctor lightfoot hath rightly calculated the date of that epistle ; ( harm of new test. nero . pag. . ) yea in behalf of many of them , as st. paul himself hints ( ph. . . ) many of the brethren , waxing confident in the lord by my bonds , are much more bold to speak the word without fear . if it seem strange , that a charge of this nature could be unexpected , and not fore-thought on by them , and that they should not come armed by premeditated resolution to receive it . i answer , . they were under a peremptory prohibition to premeditate ( in this case ) what to answer : when ye are brought before kings and rulers , for my name 's sake , settle it in your hearts not to meditate before , what ye shall answer ; for i will give you a mouth and wisdom , which all your adversaries shall not be able to gain-say or resist : ( luk. , , , , . ) and ( mat. . . ) you shall be brought before governours and kings , for my sake ; but when they deliver you up , take no thought , how or what to speak ; for it shall be given you in that same hour , what ye shall speak . and therefore , how obvious soever the conjecture was , that nero would object to st. paul , his preaching of jesus to be king of the jews to be of dangerous consequence to the civil state ; yet the disciples were bound up from premeditating what answer to give to that charge : so that both charge and answer could not but be unexpected , and render them obnoxious to surprisal . . the spirit intending these tryals for a testimony against those before whose tribunals they were brought , did not suggest to them those kind of answers , which were likeliest to allay the rigour of the charge , to alleviate the supposed crime , by informing the adversaries in the nature of christs kingdom ( as those before domitian : ) but such as were of most immediate tendency , towards the convincing of their judges , that that jesus was indeed , ( what they were accused to preach him , ) the emperours lord. let the emperial law make it treason to proclaim any man above caesar , they will not mince the matter by distinctions , but stand upon the proof of what they assert ; that the man christ is higher than the highest ; and are content to undergo the utmost penalties , if they cannot make demonstration of this , so as nero himself shall not be able to gainsay or resist : no wonder then that the disciples ( having , perhaps , not yet heard of that promise of immediate divine assistance , ( to be sure , ) not yet seen an experiment of it , ) should , as soon as they heard st. paul joyn issue with his adversaries in this point , slip away from him , as not daring to abet him in this apology . § . . that the great crime which the christian doctrine was charged with , at st. paul's appearance before nero , was its applying the eastern oracle to jesus of nazareth , may be evinc'd from st. paul's ( tim. . . . ) stiling nero [ the lion , ] [ the lord delivered me from the mouth of the lion. ] which compellation , why the apostle should fasten upon him , i cannot , in my shallow apprehension , fancy any other more probable reason , than that he did it in an holy triumphant mockage of those figure-flingers , by whom nero was induc'd to hope that he should prove that lion of the tribe of judah : his hope not being able to bear up it self against the evidence brought in by st. paul , in open court , that the throne of the kingdom of david was full already , being possessed by jesus of nazareth , king of the jews : from which title of christ , the gospel is usually stiled the kingdom of god : for instance ( act. . . ) where our saviour is said to instruct his disciples , in his forty days converse among them betwixt his resurrection and ascension , ( in things concerning the kingdom of god : ( luk. . . he spake unto them of the kingdom of god : ) not touching external rites and modes of discipline , ( as his pretty petit-deputy kings , the disciplinarians , give us in hand . ) no , st. luke flies an higher pitch , and means the very gospel it self ; so called , because the sum of it is comprehended in asserting jesus to be the christ , the anointed king of the jews . the truth of which , how they should demonstrate , from the miracles he wrought , from his resurrection , &c. was the subject of christs then conference with them ; for that he did not so much as explain to them then the nature of this kingdom , but reserved that for his vicar-general , the holy ghost , appears from their yet palpable ignorance of it expressed in that question which with one mouth they propounded to him immediately before his assention , ( act. . , . ) [ lord , wilt thou , at this time , restore the kingdom to israel ? ] strange ! even beyond admiration , that he should instruct them in what external modes , his kingdom should be administred , and yet leave them under such gross darkness as to the thing it self . of this kingdom ( i say ) st. paul , in his answer before that self-conceited lion makes such a defence , gives such infallible proofs , as he quells nero's courage ; and so far dashes out of countenance his hopes of judea's crown , as he comes ( after this trial ) to these resolves , ( suet. nero . ) [ praedictum à mathematicis olim neroni erat , fore , ut destitueretur und● illa vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. quo majore venia meditatur citheredicam artem , principi sibi gratum , privato necessariam . ] that in case the first part of the predictions of the mathematicks prove true ( touching his loss of the imperial dignity , ) he would for his future subsistence rather trust to his skill in musick ; and , as we say in the north ( pardon the homeliness of the proverb ) fiddle for shives among old wives , then depend upon the later part of their oracle , ( promising him the crown of judea . ) in despair of which , he was wont to comfort himself against pinching poverty , in case , of loss of empire , with that his famous aphorism : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] an artist may live any where : which he said in reference to his dexterity in musick ; and therefore , ( in the opinion of suetonius , ) was less blame-worthy for his studying to excel in that art , as that which administred delight to him in his good ; and was intended for a necessary livelihood in his bad fortune , it served in prosperity for sauce , and he hoped in adversity it would find him meat . [ principi sibi gratam , privato necessariam . ] with which hope the senate ingeniously twitted him , in their offering him a crown laureat , after his disappointment of those african treasures he dream'd on , at second hand , from cesellius bessus , whom that he might not imitate in the desperate murthering of himself , for shame and grief , the senate kindly offer him this cordial , and bid him take heart of grace , for though those mountains of gold , fancied to have been heaped up by dido , had proved sand ; yet his warbling voice and fingers would be an elixar ; and charming the world into a royal mine , whence he might draw , out at the pit-hole of the ravish'd ear , treasure enough to supply his wants . ( tacit . annal . . ) [ intereà senatus ut dedecus averteret offert imperatori victoriam cantùs , adjecit facundiae coronam , quo lu . &c. ] and truly , this first-born of the muses bestowed so much time upon tuning his harp , as he had not time to tune the commonwealth ; and rested so much in his skill , as he refused the honour of poet laureat , except he could deserve it , by the worlds equal , rather than obtain it by the senates partial vote . ( id. ib. ) [ sed nero nihil ambitu nec potestate senatus opus esse dictitans se aequum adversus aemulos & religione judicum meritam laudem assecuturum , &c. ] in order to which , he keeps his commencement act in the theatre . in his management whereof ( as if he were inuring himself to the most servile congies and scrapings of mendicant fidlers , against the time he should make use of it , to procure him a subsistence ) ( suet. nero , . & . ) [ quam autem trepidè anxiéque certaverat — juvenes reverendissimè alloquebatur priusquam inciperet — in certando ità legi obediebat , ut nunquam excreare ausus , sudorem quoque frontis brachio detergebat , &c. ] he observes all the ceremonies that law or custom had prescribed to vulgar musicians : [ not to sit down , though never so weary of standing ; not to wipe off his sweat , but in the garment he wore over his tunick ; not to blow his nose , not to spit , but into his handkerchief ; to make a leg , and kiss his hand to the spectators : from whom , with a feigned or real fear , he expected the sentence of approbation or dislike , as if his all had laid at stake . ] ( tacit. ann . . . ) the atrum ingreditur cunctis citharae legibus obtemperans , nè fessus resideret , nè sudorem nisi ea quam gerebat indutui veste detergeret , ut nulla oris aut narium exerementa viserentur : postremo flexus genu & eatum illum veneratus sententias judicum opperiebatur ficto vel vero pavore . this mimical scene was acted a little before poppea's death ( in the . year of his reign : [ post finem ludicri poppaea mortem obiit ] ( tacit. ann . . ) an apparent argument , that he had not then recovered those hopes of the judean crown , that st. paul had discust from him , four years ago : and that the show he made in his . year of his assurance that after the brittish and armenian wars were concluded , he had passed through that thorny way , which the fates had chalked out for him to his future greatness ; ( exprest by his shutting up the temple of janus , as if he expected thenceforward there would never be any more war ; ) ( for so torrentius and fenerus read that place of suetonius [ britanniâ armeniâ que amissâ & rursùs u●●âque receptâ , defunctum se fatalibus malis existimabat — post perductum in theatrum tiridatem — ob quae geminum janum clausit , tanquam nullo residuo bello : ] ( nero . & . ) [ tanquam nullo residuo bello ] was grounded only upon that promise which the astronomers made to him , of his recovering the empire , after he had lost it : but had no relation to the promise of the judean crown . the hopeful interpretation he made of his recovering britain and armenia amounting to no more but this , that thenceforward he should quietly injoy the imperial diadem ; at least to the . year of his age : according to that mistaken gloss he made of the delphick respond , bidding him beware of sixty three ( which the oracle meant of galbus , but he interpreted of his own age . ) [ consulto delphis oraculo septuagessimum ac tertium annum cavendum sibi audivit . ] ( id. ib. ) his very enquiring at that oracle argues his then dissatisfaction in the certainty of the prognosticators promise : and the words of it import , he must not look about him for another , but hold his own . against the expiring of which good fortune , in case that his life should out-last it , he providently forecasts to maintain his old and desolate age ( after his loss of empire ) by the practice of musick . at so low an ebb are his ambitious hopes of that crown of judea , which the quidam , in suetonius , promis'd him ; as he who ( in an expectation of being exalted to that dominion as would subject under him the very fishes of the sea ) was vaunting ere-while that that they would turn porters to him , and conveigh his wreckt treasures to the shore , is now forecasting to angle for necessaries with a line made of lute-strings . proclus ( de sacrificiis ) assigns the reason of the lion's flying and trembling at the crowing of a cock , to his revering that creature of the sun ( as he himself is ) as partaking more of the genius of the sun than himself does . nero , that self-conceited lion , upon hearing st. paul to crow up our jesus to be the lion of the tribe of judah , to pertake more of the genius of that person pointed at by the eastern oracle , than all the potentates of the world were capable of ; le ts fall his crest so low , as the apostle mocks his , as elijah had done baal's prophets , with this cutting irony : baal is a god , nero is a lion. a doughty god , a doughty lion ! he has now so far lost the hope of obtaining it himself , as he bewrays his fear , that ruffinus crispin may , upon no other account , than that ( being the son of a jewish proselitess , poppaea ) he was observed to act the part of a king among his play-fellows ; whom he therefore order'd to be thrown overboard , as he was a fishing ( sueton. nero . ) and upon that part of the prophecy that described the king of the jews to be a jew born , perhaps , his extreme desires were grounded of having issue male by poppaea himself ; as being thereby qualified so far , and by the surest side , for that kingdom . ( tacit. ann . . . ) [ quippe liberorum cupiens , &c. ] § . . these are rational presumptions that st. paul calls nero a lion under no other notion , but as one of the fortune-tellers making , the observation i shall next make upon nero's history , compared with this compellation , comes not much short of a demonstration , viz. that nero was not , when st. paul gave him this name , a lion in any other sence , but as in the anticipation of his own hopes ( and opinion of his his flattering claw-backs ) he personated and rivall'd that lion of judah . whence teridates [ veni ut te deum meum non secus ac mithran , i. solem colerem : equidem is ero quem tu me fato quodam efficies , tu enim fatum meum es & fortuna . ] ( xiphilin . è dione , nero pag. . ) thus courts him : [ i am come ( nero ) to worship thee as my god , no otherwise than i worship mithra , the sun , the persian god. i will be what you by certain fate will make me ; for you are my fate and fortune . ] upon nero's giving out him himself to be that universal k. mentioned in the oriental prophecy ( being interpretively the making himself god ) was that opinion perhaps grounded , which some of the ancients , in their discourses of the revelation of antichrist ( upon the . epistle to the thessalonians . . ) had taken up ; to wit that nero should riseagain and be the antichrist ( mentioned by st. austin , de civitate dei , lib. cap. . pag. . a. ) and though nero did not distinctly call himself the christ , yet he did so in effect , in conceiting himself to be him , that ( according to the eastern prophecy ) was to come : that being the common periphrasis of the christ , one that should come . [ art thou he that should come , or do we look for another : ] as that other more limited one was the definition which the jews gave of him , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] he that should redeem israel , ( luk. . . ) in this sence then he was ( at the time of st. paul's apology before him ) a lion , that is , a mock-lion . but i shall make it appear , that so early in his reign as st. paul's appearing before him , he was not in any other respect a lion. the apostle therefore must speak in a language to whom all were then barbarians , if he give him that appellation , upon any account , but that . for the clearing of this , it will be necessary first to state the time of st. paul's appearance before him ; which will appear to have been at the utmost very early in nero's fifth year : if we consider . that felix ( who when he went out of office left st. paul bound ) had had an hearing before the emperour while pallas was so much in his favour , as by his intercession , to procure his pardon , and remission of the punishment due to those high misdemeanours , of which the jews accused him ; of which josephus ( antiq. jud. . . ) gives full testimony . when festus ( saith he ) came into felix room in the government of judea , the chief of the jews of cesarea went to rome to accuse felix : and he had been certainly punishfor his unjust dealing with the jews ( so unjust as tacitus cries shame of him for his cruel tyrannicalness over them ) had not nero been very favourable to him , at the intreaty of his brother pallas , who was then very much in caesar ' s esteem . . that it was early in nero's reign that pallas was out of nero's favour , and that partly by reason of his abetting agrippinas pride , partly by poppaeas growing into favour , who could not brook agrippinas party , of which pallas was the chief ; having indear'd himself to her , by making up the match betwixt claudius and her , and by the use of her body : that nero so far disgusted pallas , for bolstring up his mother agrippina in her animosities , as he dismist him from meddling in publick affairs , at the almost beginning of his reign , tacitus affirms , saying , nero being highly displeased with those , that animated his mother , remov'd pallas from lording it in the court , in the first year of his empire , nero . and antistius vetus being consuls . ( tacitus an . . . ) [ nero offensus iis quibus agrippinae superbia innittebatur , dimovit pallantem curâ rerum , qui à claudio impositus velut arbitrum regni agebat . ] how early poppaea came into favour with nero , the same author informs us , in these words . [ nero the third time and valerius massella being consuls , poppea by her arts and flatteries began to obtain power over nero ' s affections . ] ( id. ibid. ) [ nerone tertio & valerio massella coss. poppaea primùm per artes & blandimenta valescere . ] in which arts she succeeded so succesfully , in encroaching upon nero's affections , and made such haste ; as josephus dates the business of the counter-wall , wherein poppaea carried so great a stroke , at the beginning of festus his government , ( ant. . . ) and that her rising was the fall of agrippina and her party , tacitus tells us ( in his next book of annals ) caius vipsanius and fonteius being consuls , nero no longer forbore the parricide of his mother ; being instigated thereunto by his affection to poppaea , growing every day more hot : she taunting him , as being his mothers pupil ; and despairing to marry the son , while the mother was alive . ( tac. an . . . ) [ diu meditatum scelus non ultra distulit , flagrantior indies amore poppaeae , &c. ] so as it cannot be imagin'd , but that poppaea had ( at the farthest ) at the beginning of nero's fourth wrought pallas wholly out of all favour ; insomuch as his interceding for his brother felix would , then , have been of little avail , towards the obtaining his pardon of those grievous crimes the jews charged him with before nero. . that festus , who came in felix's room , at his first arrival in judea , did ( through the jews importunity ) hasten st. paul's trial. for the third ' day , after his coming into the province , he ascended from caesarea to jerusalem : where after he had tarried ( as some copies read ) no more than eight or ten days ; or ( according to the vulgar ) more than ten days , that is , all out ten days inclusively , he went down to cesarea ( as he promised at his first coming to jerusalem , that he would depart thither shortly ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ( act. . , , , . ) and the very next day , sitting upon the judgment-seat , commands paul to be brought to his trial . . that after st. paul's appeal to caesar , his mission to rome was accelerated . for after certain days , king agrippa comes to cesarea , to salute the new governour festus ; where after he had been many days , ( many for a visit ) not enough for a month , nor perhaps for a week . in all reason , the respect agrippa bare to the roman emperour would invite him to give the new governour , he had sent into judea , a visit , as soon as his occasions would permit ; which , if not very urgent , must give place to his waiting upon the mouth of his lord paramount , to receive instructions from festus , as well as to congratulate his preferment : and good manners would hardly permit him , to make a burden of a visit , by any long stay with him . however , at this visit , festus acquainting him with st. paul's case , he desires to hear st. paul himself : and on the next morrow , st. paul is brought forth , and pleads his own case ; upon hearing of which , agrippa and festus consulting , it is determined that he should go to rome , and upon that determination he is forthwith sent : where , early in the spring ( after he had winter'd at maltha ) he arrives . . that his first answer before nero , was soon after his arrival at rome . for first , he gives timothy an account of it , who was then at ephesus , desiring him to come to him before winter , ( tim. . . ) in order to which , we must allow some time for the carriage of the letter ( it being sent not by post , but tychichus , ( whose frequent visiting the churches in his passage would retard the delivery of it ; ) some to timothy's providing for so long a journey ; and some to his setting things in order at ephesus , before he could possibly leave his charge there . now this episte dr. lightfoot dates reasonable early , in the . year of nero , and that was before he had initiated himself in open and avowed cruelty , by his mothers blood . for the quinquatria ( at which feast nero , pretending a desire of reconciliation with his mother , by his flattering letters invited her to the baiae , to celebrate that feast with him ) was about the latter end of march , ( sueton. nero ) when one half of nero's fifth was expiring , he beginning his reign the . day of october , ( sueton. claud. . ) and secondly , his adversaries must have an incredible degree of patience , more than they exprest at home , if they did not hasten his trial , that they might return home before winter , but suffered him to stand at the bay with them in that free custody ( wherein with his keeper he was permitted to dwell in his own hired house , and to receive all that came in unto him ) ( act. . ult . ) if those dogs of the circumcision gnasht their teeth at him , through the grates of that custody he was in , under lysias , felix and festus : being so ragingly mad , that they could not fasten their teeth upon him , as they attempt to take him , by force , out of the guards hand , that lysias had set upon him , to prevent their tearing him in pieces , ( act. . . and . . ) set twenty couple of blood-hounds in lurch , to kill him , if they can but inveigle him out of the castle-gates ( act. . , . ) and ( . . ) they would certainly bark at the length of his chain , at rome , and do their utmost to shorten it ; and bring him to a speedy trial , to make his answer very early in nero's fifth year , as dr. lightfoot states it . st. jerome puts this past all doubt , when , speaking of the acts of the apostles , he saith , [ cujus historia usque ad biennium romae commoranti paulo pervenit , id est , usque ad quartum neronis annum : ex qua intelligimus in eadem urbe librum esse compostum . ] ( jeron . de viris illustribus , lucas ) [ st. luke ' s history reacheth to st. paul ' s two years imprisonment at rome , that is , to the fourth year of nero : whereby we understand that that book of the acts of the apostles was writ at rome . ] § . which being premised , it remains that in the second place i show , that at that time st. paul appear'd before nero , he was so far from being visibly stain'd with acts of cruelty , as his quinquennium ( for the justice of it ) past into a proverb . the emperour titus was wont to say , that the best princes exceeded not nero's first five years . seneca ( in his book de clementia ) gives him , during those years , this encomium : [ potes hoc , caesar , praedicare audacter , omnium quae in fidem tutelámque venerunt , nihil per te , neque vi , neque clam reipublicae ereptum ; & nulli adhuc principum concessam concitpisti innocentiam ; nemo unus homo uni homini tam charus unquam fuit , quàm tu populo romano : magnum longúmque ejus bonum . ] thou maist boldly ( caesar ) publish this ; that of all those things which have been committed to thy trust , thou hast not either by violence or fraud robb'd the common-weal of the least of them ; and thou hast coveted ( a thing which hath not been granted to any of thy predecessors ) to carry thy self innocently ; neither was any one man so dearly beloved of one man , as thou art of all the people of rome , being their great and lasting good ; during which time , though he was a bad man , yet he was a good emperour . the circean cup of court delicacies had early metamorphos'd him , into a beast of epicurus his stie , wallowing in all manner of bestial sensuality : but he was not , as yet , grown up into so fierce , tearing and bloody a beast , as to merit the name of a lion. he was suspected indeed to enter like a fox , to have been accessorie to his mother agrippinas poysoning of claudius , ( in that he was wont to call mushroms , the meat of the gods ; because by them , impoyson'd , his predecessors had been translated into the number of the immortals : ) and he was principal in the murther of germanicus ; but was so far from avouching that act , as he would have the poyson prepared in his own closet , [ cubiculum caesaris juxta decoquitur , ] ( tacit. annal . . . ) and obliged his shee instrument to secresie , by the trible bond of donatives , threats and promises : ( suet. nero . ) and cast over it the cloak of this pretence , that the suddenness of his brother-in-law's death was to be laid to the charge of an apoplexy , which , to his knowledge , he had been troubled with from his cradle , ( tacit. annal . . . ) nay , so far was nero from reigning yet ( visibly ) like a lion , as tacitus affirms , that the death of julius silanus was procured by his mothers craft without his knowledge ; and narcissus his , against his will : the only persons ( besides germanicus ) whose death , as unjustly procured , is bewail'd by the historians of that part of his reign : [ ignaro nerone per dolum agrippinae . ] [ ad mortem agitur invito principe . ] ( id. ibid. . ) yea , so tender would he then seem of shedding blood , as he never signed the most just condemnation of any malefactor ( till the last of his five first years was almost expired ) without regret , and repeating his wonted wish [ vtinam nescirem literas ] would god i had never learnt to write , ( sueton. nero . ) so artifically did he dissemble , or his tutors barrha and seneca divert , his natural inclination to cruelty ( which they perceived would not be tamed by love of vertue ) by giving way for the more free vent of his amorous passions ; laying his bloody mars asleep in the bosom of his bucksom venus , ( tac. ann . . ) [ quo faciliùs , si virtutem aspernaret , voluptatibus concessis retinerent ; ] as all men conceived good hopes of him , that after he had allaid the edge of his juvenile salacity , he would prove an excellent prince . this was the sence which the world then had of nero : and thus the opinion of the primitive church , exprest by eusebius , ( eccles. hist. . . ) that st. paul made his first apology before him , in that first part of his reign , while he was milder both in affection and carriage , than he proved afterwards . and st. jerome ( de viris iliustr . ) is right in that note he makes ; [ sciendum autem in prima satisfactione , necdum neronis imperio stabilito , nec in tanta scelerae irrumpente quanta de eo narrant historiae : ] st. paul ' s first appearance before him was , when his empire not being establish'd , he had not run into those wickednesses which histories tell of him , that is , it was before he grew so outragious , as to deserve the name of a lion , for his cruelty , or upon any other imaginable account ; but for his being , in his own conceit , an anti-lion to the lion of the tribe of judah . can we then imagine that nero would let go his hopes , so deeply imprinted , before he had canvast and heard , what the jews could say against what st. paul alledged , for proof of this , that jesus of nazareth is king of the jews , would not poppaeas zeal ingage her to muster up all the force she could possibly raise , of malicious jews , to enter the lists , and confute christ's champion on this ground which if they let him win , and make good against them , they must bid an eternal vale to their admired law and temple , and bow their stubborn knees to that crucified god , whom they so much despised ? and if that command she had over caesar's affections ( so sovereign as tacitus undertakes , from that topick , to vindicate him from the aspersion cast on him by some , that he wilfully kick'd her out of his , to make her bed in the grave ) ( tacit. an . . . ) [ poppaea mortem obiit fortuitâ mariti iracundiâ , à quo gravida ictu calcis afflicta est ; neque enim venenum crederem — quia amori uxoris obnoxius erat ; ] had not been fee enough to bribe him against st. paul ; yet sure the pleasure he took in rolling that sweet morsel of judeas crown under his tongue ; which he had in his hope swallowed , and must regorge , if st. paul carry the day , would set his wits on work to seek evasions and starting-holes in every corner of his apology ; in the whole web of whose discourse , upon that subject , how glad would his own dear interest have made him , could he have found one wemb through which he might have seen the least glimmering of a possibility , that those emergencies in judaea ( then under contest before him ) were not such as st. paul reported them to be . can we think that christian apologist could satisfie nero in that point ( as st. jerome in the place forecited insinuates , by his [ in prima satisfactione ] ) which he so much desired to disbelieve , till he had throughly weighed and canvas'd all st. paul's and his adversaries pleas , and found the apostle to be irrefragable ? briefly : to sum up the whole of this argument . a man may without any violent elevation of his mind , fancy judea ( that navel of the earth ) to have been a stage erected for the actors , in the midst of the theatre of the world ; and the inhabitants of the empire sitting in a round , as spectators and observing what was there acted , with the greatest silence imaginable . we are made , saith st. paul , a theatre to men and angels . what hinders but we may interpret that text by daniel ( . . ) the prince of the kingdom of persia , and vers. . michael one of the chief princes , and ( chap. . . ) michael the great prince that standeth for the children of thy people : and by angels , understand the angel-presidents over nations , those eyes of the lord ( according to mr. mede ) that run through the earth . to be sure they might at that time have seen all the world sitting still and at rest ; yea , themselves then resting from impeding , withstanding , opposing , deteining one another , in behalf of their several jurisdictions , and had leisure to sit down , for company , with their pupils , and fix their running eyes upon that strange sight was a showing in judaea , upon that one stone cut out of the mountain without hands . however this text can imply no less than action upon the stage , tumultuations in judea , with silence among the spectators , peace in all the world about : and that peace allowed the empire , without the least distraction , to trie to the bottom the grounds of those commotions ; and those grounds being of highest concern to the spectators ( res tua tunc agitur . ) it must needs be morally impossible , that the christian church could , by any the handsomest legerdemain , delude that eagles eye , so fixedly pitch'd on these occurrences , and so steadily pearch'd upon that olive-plant of an universal peace : an attempt to cheat the spectators in such a juncture would have been such an act — quòd ipse non sani esse hominis non sanus juret orestes , as he that had but half an eye would swear to be the undertaking of scarce half-witted men . i am now come to a period of this tedious and toilsom pilgrimage through the holy age ( if i may call the time so , as well as the place , which christ separated from all other ages , wherein to manifest himself in the flesh , and divulge his royal law ) undertaken not out of curiosity , to see fashions ; but upon the same account which i have observed many of the ancients to have travelled to the holy land , to inform themselves more explicitly in the evangelical history : to confirm themselves more feelingly by ocular demonstration in the truth of that history ; or to delight their inamour'd souls with the contemplation of the places where the blessed jesus convers'd : here he wept , here he pray'd ; here he fasted ; this was the place of his birth , this of his baptism , this of his transfiguration ; on this hill he gave his royal law , on this he foil'd the tempter , on this his sacred feet printed their farewel-kiss to the earth ; such meditations could not but deeply affect & confirm the religious pilgrim . this put me upon enquiring whether the same religious use might not be made of travelling through the holy age , and this enquiry upon making trial ; aiming at the informing my self ( as it were by ocular inspection ) whether it was an age likely to be imposed upon , as our modern scepticks insinuate . in which travel i have been forc'd to take secular writers for my guides ; that i might frame my journals in a language which they , whose couviction i endeavour , profess themselves to understand , and to take pleasure in the sound of ; entertaining my self with those hopes , that secular history , as well as a verse may take him whom a sermon flies , and turn delight into a sacrifice . and that our great criticks in humanity may deign to peruse a discourse that hath cost the author so many weary steps , and not think him immodest in this request , that they would , in order to their own satisfaction , with him ( who for their sake hath travell'd over the mountains of the leopards , that he might take and give them a prospect of that age ) vouchsafe to take one view of it from mount sion , and mark one bulwark more it had against treacherous surprizals , grounded upon the candour and integrity of its assailants ; enough to have secur'd it , had it not been intrench'd and without which all the fortifications , we have seen the remains of , would be but so many monuments of the subtilty and stratagems of the conquerours . it will therefore be necessary , in order to a full sail assurance of the truth of our general proposition , to turn our sail to this wind , our thoughts to this observation . chap. xii . as no age was less like to be cheated than that wherein the apostles flourish'd ; so no generation of men was less like to put a cheat upon the world than the apostolick and primitive church . § . the apostles and primitive churches veracity evinc'd , by their chusing death rather than an officious lye to save their lives : pliny's testimony of them . § , . they hide not their imperfections ; nor the truth to please parties , or to avoid the worlds taking offence . the offence which heathens took at some gospel-passages . § . all false religions make lyes their refuge . pagan forgeries . § . papal innovation founded on lying legends . sr. thomas moor upon st. austin . gregory turonensis and simeon metaphrastes devout lyars . the story of the baptist ' s heod . § . . their avowed principles touching making a lye ( though with an intention to serve god by it ) were , that the devil is the father of it ( joh. . . ) that whoso love or make a lye shall be excluded heaven , and detruded into the society and torments of devils , ( apocal. . . ) now , had men of this profession abused the world , with false stories in a matter of so high a concern as religion , it would have render'd them , in the opinion of all men , the veriest miscreants that ever liv'd ; would certainly have allayd that confidence they used in justifying the truth of their reports to the faces of men , who were upon the place where the things reported were done . if you say this was but a colour and mere pretence , to gain the repute , of men hating a lye , that so they might more easily insinuate the belief of their stories into their credulous and prepossess'd hearers ; that surmise will be answer'd , beyond all possibility of a rational reply , by producing clear evidences of their actual conforming and pertinacious adhering to those principles , against the strongest temptations to wave them , that could possibly be laid in their way . [ vide quàm sollicitè paulus distinguat quae à se sunt , & quae à domino , cor. . , . quàm formidet dicere , quae vidit , in corpore an extrà corpus viderit ! ] ( cor. . . ) grotius . ) [ quam probabilitatem habet , talium documentorum auditores suspicari mentitos , quaecunque suum praeceptorem effecisse testificati sunt ? aut quàm credibile faciant si putent illos omnes sibi inter se consensisse in mendacium , &c. ] ( euseb. demonst . evang. . . ) observe , saith grotius , how carefully the apostle distinguisheth betwixt what he saith and what the lord saith ; how fearful he is to determine whether he was in the body or out of the body when he was rapt up . have we the least reason ( saith eusebius ) to suspect that the hearers of such instructions did feign whatsoever they testifie their master to have done ; or is it in the least probable that they should all conspire together to lye . but let us here what pagan writers give in evidence here . pliny , being appointed by the emperour trajan to take special cognizance of the causes of christians , and to give him the best information thereabout , which his utmost diligence in enquiring could arrive to , gives him this account of them ; that in their assemblies for divine worship they used so solemnly to bind themselves ( at the receiving of the holy sacrament ) not to falsifie their word , but to speak the truth ; as he could not induce any of them ( by any methods of either cruelty or flattery that he could invent ) to say they were not christians , ( plinii epist. lib. . ep . . ) in so much that trajan gave order , that from his ministers of state should procede in examining the causes of christians upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that if any of them that were accused , being ask'd whether he were a christian , should say he was not , he should forthwith be dismist , as not guilty of the charge laid against him , ( trajanus plinio , epist. . ) and this grounded upon pliny's observation , [ nam ad hoc cogi non possunt qui sunt reverà christiani ; ] for they that are so indeed cannot be forced to deny themselves to be christians : but would persevere to the last gasp in the midst of the greatest torments to roar out , this good confession ; i am a christian ; i tell thee ( bloody tormentor ) who i am ; thou wouldst , by the rack , force me to deny my self to be what i am : i cannot , i dare not lye , i am a christian. tear off my flesh with hooks , break my bones with strappadoes , pull asunder my joynts with skrews ; while thou leaves me a tongue in my head , i must speak the truth , i cannot but tell thee to thy face , i am a christian , i worship god through jesus christ , ( tertul. apol . . ) [ dicimus & palàm dicimus , & vobis tormentibus dicimus , lacerati & cruentati vociferamus , deum colimus per christum , &c. ] could a more feeling proof be given of their abominating a lye than this ? they who would rend their garments , at acclamations made to themselves , as gods ; that would not take to , but spurn at divine honours laid at their feet ; will rather have the skin torn off their flesh , their flesh off their bones , their bones by continued and lingring pains drain'd of marrow , than suffer the most exquisite tortures to rack from them that self-officious lye , ( or so much as a consent by silence , to them who would have them say ) that they were not christians . the greatest testimony of a tenacious love to truth that ever was exhibited ; what could tempt them to recede from it , whom assurance of life , exemption from the torturing rack , and the horror of the most grim-fac'd death that wittiest malice could contrive , could not tempt ? balaam put in a good caution for his speaking truth , when ( for all his love to the wages of unrighteousness ) he assured balak , that if he would give him an house-full of silver and gold he durst not speak more or less than what god should put into his mouth : but the primitive church put in a far greater pledge , limb and life it self , for her veracity . and yet this was all the inducement they can possibly be imagin'd to have , to persist in their lye ( if the gospel be a lye ) as eusebius excellently ( demonst. evang. . . ) [ non enim exiguum erit hujus audaciae proemium ; siquidem non vulgares nos pro tantis certaminibus manent coronae , sed quae supplicia videlicet à legibus omnium hominum , ut par est , contradicentibus injuncta est , vincula , tormenta , carceres , ignis , ferrum , cruces & boluae , ad quae omnia promptissimo animo est accedendum : iisque malis eundum obviàm intrepidè quae praeceptorem nostrum nobis pro exemplo ostentant : quid enim pulchrius quàm nulla ratione , & diis & hominibus fieri inimicos , &c. ] we have reason sure to persist thus inflexibly in asserting this truth of the gospel ; for we know we are to reap no small reward of this boldness , to receive no vulgar crowns for such strivings ; but those punishments ( to speak plainly ) which by the laws of all men are adjudged meet to be inflicted upon those that contradict them , bonds , racks , goals , fire , sword , crosses and wild beasts : to all which we come with a most ready mind , and without all fear go to meet those evils that present our master to us for an example ; you must think sure we take a great deal of delight in making our selves without all reason enemies to the gods and men , &c. if we had not assurance of the truth which we profess , and did not so far abhorr to conceal , much more to deny , what we know is truth , as , rather than do so to save our lives , we persevere to our last breath in bearing witness to it . it was a truly christian and heroick answer ( well beseeming the royal champion and defender of the apostolick faith ) which our late king of blessed memory , charles the first , gave to a person who counsell'd him to temporize with his rebels , in a dissembling compliance with those their not only unjust but impious proposals , which his truly tender and rightly informed conscience disgusted ; telling his majesty , he might , after he had reestablish'd himself in the possession of his just rights , and the affections of his then abused subjects , watch an opportunity of retracting those extorted concessions . oh friend , replies the king ( laying his hand upon his pious heart ) there is that here which forbids me to dissemble ; i am a christian , i cannot dissemble . cursed sectarian rebels ! the stain of the christian name ! you made lyes your refuge , and were made up of nothing from head to heel , but dissimulation , steering your course by that more than machiavilian maxim [ qui nescit dissimulare nescit regnare . ] blessed charles , the glory of the truly christian religion ! thou writes after the copy which thy master set thee in his own blood , who rather than he would dissemble , or not bear witness to the truth before pilat , would incurr the rabbles clamorous cry , to have that holy and just one crucified : such , such were thy mothers children , among whom thou now triumphs : such assurance did the apostolical church , the glorious company of martyrs , give of their prizing truth ( at that rate , as they thought that it was to be bought , but not sold upon any terms ) in their refusing to accept of deliverance from the the most tormenting pains , that humane strength could inflict , or devillish subtilty invent , at the price of a monasyllable-lye . what reason then to suspect the truth of that testimony , which men of such principles and inconquerable veracity have given to the truth of gospel-history , or that they should put their heads together to compact a fable so long-winded ? § . the apostles impartiality . how groundless such a suspicion is , will more appear , if we cast into the scales the consideration of the apostles and evangelists impartiality , in their delivering the whole truth ; even those passages in christ's and the churches stories , which they could not but foresee , would be a derision and stumbling-block to inquisitive adversaries , and a disparagement in the opinion of the vulgar , to christ and themselves . such as concern their own mean extract ; their sordid and scandalous imployments before their call : st. matthew a publican , a trade filthy and sordid even in the repute of gentiles [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( saith artimedorus . ) an honest publican was so rare , even at rome it self , as sabinus , for managing that office uncorruptly , had statues erected to him with this inscription [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] for the honest publican , ( sueton. vespas . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] so many publcans , so many harpies . theocritus being demanded what was the cruellest beast ? answered , of those on the mountains , the bear and lion ; of those in cities , publicans and sycophants : but much more infamous among the jews , especially if those that undertook that office were jews : insomuch as tertullian ( de pudicitia cap. . ) to take off that aggravation of infamy from st. matthew will by no means have him to have been a jew . but he is more tender of st. matthew's credi●● , than st. matthew himself is , who writes himself a jew-publican , as st. jerome proveth , ( ep. ad damasum , part . . tract . . epist. . ) accusing himself , saith eusebius : [ hoc quidem nullus evangelistarum indicavit , non coapostolus johannes , non marcus , non lucas ; sed ipse matthaeus suam ipsius vitam non dissimulans planéque ipse seipsum accusans , euseb. evang. demon . . . ] st. peter , james and john ( our saviour's select confidents , and as it were the squires of his body ) were called from their fisher-boats to be fishers of men . they stick'd not to repeat their own weaknesses and failings , their presumptions , diffidences , forsaking , forswearing their master . their ambition , their carnal conceptions of the kingdom of the messiah , their dulness of mind to believe the resurrection ; with all the aggravating circumstances of their lapses . from all which the malicious and vafrous celsus ( orig. contrà celsum , lib. . calum . , . & passim ) takes occasion to deride them , to calumniate the blessed jesus , and to disparage the christian cause : which ( as origen replies ) they would never have administred occasion to the busie enemy to object , had not love to truth constrained them to communicate to the world the whole truth ; even that that made towards the proving of christ to be perfect man , as well as what demonstrated him to be god , and that which spake themselves to be what they were by grace , and to do what they did not in their own name , or strength of their own vertues , but in the merits and power of the name of christ : a conceit walked among the jews ; that extraordinary holiness might attain to miraculous workings : industry bringeth to purity , purity to cleanness , cleanness to holiness , holiness to humbleness , humbleness to fear of sin , fear of sin to partaking of the holy ghost , say their rabbies ( lightfoot harm . an . christ. . ) but the apostles derive not their power of working miracles by any such pedigree ; they make themselves nothing , that christ might be all in all to them . § . no partial compliance . yea , whereas in cases of fact and practice ( as private men ) they might warp aside from the truth of the gospel : and it would have been , in such cases , a promoting of their private interests , either to have said nothing , or to have divertised their reports so , as might have rendered the business most plausible on their own partie's side . yet we find that even where their particular interests clash and interfere , their reports agree , and are as full in what makes against , as for that party , with whom themselves sided in that case of fact. to instance in the case of st. peter and paul ( mentioned , gal. . ) that evangelist , who convers'd with st. peter , and was appointed to be his companion to the circumcision ( gal. . . ) st. john writes his gospel so , as it favours st. paul's case more than st. peter's ; commemorating more at large than st. luke , christs intensions to cast off the jewish nation , to abrogate the ceremonial law ; describing that nation as a people not to be temporized with , opening their malice , pertinacy , and insatiable thirst after christ's blood ; extenuating the sin of the romans in putting him to death , in comparison of the crime of the jews in rejecting , betraying , delivering up , and bartering away the lord of glory . st. matthew ( who wrote by st. peter's direction to the hebraizing jews ) writes as much in dis-favour of that nation which st. peter favour'd and sided with in his contest with st. paul , as any other evangelist : reporting that john the baptist warned them , not to claim propriety in , nor privilege from abraham . that christ preferr'd believing gentiles before mis-believing jews to the honour of being related to him in consanguinity . that christ found more faith in some gentiles , than he did in israel . that christ should say that many should come , from east and west , and sit down with abraham in the kingdom of god , and the children of the kingdom be thrust out . that christ urged the law of charity , as vacating the law of cermonies , ( even of old , in the case of david , eating the shew-bread . ) and lastly , christs doom upon such like as st. peter temporized with , to the scandalizing of believing gentiles , ( that is , they that had swept the house , and emitted the unclean spirit by an accepting of christ for a messiah , ) but did afterwards suffer him ( by their judaizing ) to return , and bring them into a worse bondage to the ceremonial law than they were in before ; ) that their last estate , that of judaick christians , should be worse than their first , of judaism . it were easie to multiply instances , and to point to those passages in st. mark , ( who wrote his gospel to the grecizing or alexandrian jews ( whose bishop he was ) from st. peter's mouth ; ) that make clearly for st. paul , and against st. peter : but for brevities sake i wave that , and come to shew , that on the other hand , st. luke , who was st. paul's amanuensis in that gospel ( of his writing but st. paul's inditing ) challenging therefore a propriety in it , and calling it his gospel , ( rom. . . ) does no more favour st. paul's than st. peter's cause ; presenting st. peter as the mouth of the whole colledg of apostles , in confessing christ to be the son of god , the king of the jews : and receiving from christ , upon that confession , the privilege of being the first-laid stone in the new jerusalem ; upon which , christ would build his church . and in his history of the acts of the apostles , demonstrating how christ made good that promise to him . for though all the twelve were so many pearly foundation-stones , upon whose persons and preaching the gospel-church was built ; and though all of them were doors in the city of god , and had the keys given them to open the door of faith to the jew and gentile : yet st. luke gives the preheminence to st. peter , in order of time ; reporting him , with his brother andrew , to have had the first explicit call to christianity , and after that to the apostolical office ; and and so his person to have been laid as the first stone in the house of god , and in the foundation of the apostles : and informing us how his key of doctrine , after christ's assension and assuming of his kingdom , did at jerusalem on the day of penticost ; and some while after , at the house of cornelius , first open the door of faith both to jews and gentiles : how his sermons were the first pearly foundation-stone , upon which the catholick church of jew and gentile was built . nay , st. luke relates those passages with such circumstances as are of greatest tendency towards the heaping of honour upon st. peter's person ; presenting him , not only as the stone , upon which those individual converts were laid , but in their persons ( as their representatives ) the whole church of believing jews gathered from every nation under heaven to his sermon on the day of pentecost : and of gentiles , represented by cornelius , a roman : a name ( in the idiom of that age ) equipollent to a citizen of the world : god , the king of the jews ( his peculiar heritage ) and caesar , the emperour of the romans , sharing the world betwixt them . the poet came nearer the truth ( in the evangelical sence of [ all the world ] then he was aware of in his — [ divisum imperium cum jove caesar habet . ] if any of our own furiosi fasten his canine teeth upon this interpretation of the rock and keys , and cast up his snout in the air , as if he smelt popery in 't : he may know ( if he have not confin'd himself to the circle of modern systems , or be not too proud to learn of his betters ) that i yield st. peter no more than the greatest champions of the christian of old , and of the reformed religion of late , have granted him ; and yet upon such clear scripture-grounds as speak it to be no more than his just due : they that think the papal church and cause advantaged by this concession , may do well to joyn heads with the jesuits ( to whom they are already joyn'd by the tail ) and try if , with his ram , they can batter down the walls of our jerusalem about the ears of them , who ( through god's grace ) have hitherto defended her upon this ground ; and amongst them by name that bl. martyr arch-bishop laud ( against fisher , pag. . &c. ) for my own part , i shall rather be of none , than of that religion which stands in need either of a lye , or the dissimulation of truth to support it . — but to return to st. luke , who ( though st. paul's scribe ) makes the most honourable mention of st. peter of any of the evangelists : reciting his being with christ at his transfiguration ( a privilege which st. peter himself glories in ( pet. . . ) christs praying for him that his faith should not fail ; and injunction to him when himself was converted to strengthen his brethren : reporting the history of his denial of his master more favourably than any of the rest ; therein omitting the aggravations of his denying christ the second time with an oath , the third time with cursing and swearing ; both which are recorded by st. matthew's pen : describing st. peter every way as well instructed as st. paul in the state of the controversie betwixt them , touching god's accounting the gentiles holy as well as the jews , touching god's antiquating the law that put difference of clean and unclean upon meats , and his freeing both jew and gentile from the insupportable yoke of legal ceremonies . in all which st. luke reports st. peter to have been so well instructed , as the synod grounded its decree touching those things upon the evidence which st. peter gave ( act. . ) and lastly introducing st. paul , doing the same thing in effect which he rehuked st. peter for , [ shaving his head , purifying himself , circumcising of timothy , &c. ] and that upon the same ground that st. peter pleaded , [ that he might not offend those weak believing jews , who were , as yet , zealous of the law , and had not learn'd that liberty wherewith christ hath made us free . ] a thing which , not only , scandalized the pagan madaurenses , and opened the blasphemous mouth of porphyry to accuse st. paul of procacity and partiality ; but put st. origen and chrisostome to their wits end to answer his calumnies : and occasion'd those sharp bickerings betwixt st. austin and jerome as have been a bone of contention among the school-men to this day , and like to be till the last day : [ vide august . tom . . epist. , , , , , , , , , , . ] this is such an argument of impartiality in the evangelists as hath no peer . alexander laid his finger upon his scar while apelles was drawing his picture . aelian ( var histor. . . ) would not give nicodorus the mantinean his full praise , because he was affraid , thereby , to honour the memory of diogoras ( a reputed atheist ) who help'd nicodorus to frame his excellent laws : and virgil because the nolanes would not permit him to draw their river over his grounds expung'd the name of this city out of his verses , placing instead of that ora : ( a. gelii noct . attic . . . ) talem dives erat capua , & vicina veseno [ ora ] jugo . — when , before that , it was [ nola ] jugo . compare the history of the guelfs and gibellines , the papal and imperial parties , the roman and the carthaginian writers , the netherlands and the king of spain's favourites : or ( to come nearer home ) the london and oxford-diurnals ; and you will find the same occurrencies , the same exploits , so interchangeably chequer'd with black and white , so variously drawn in chalk or charcoal ( according to the different interests of the pen , and the respect is born to parties ) as the same person shall be painted , here a saint , there a devil : the same exploit presented , by one , in fair and lovely tables ; by another , ill-favoured , distorted , and with heels turn'd upwards : the same action writ by one in oyl , by another in gall. but the holy apostles of the blessed jesus , moved out of the magnetick sphere of all carnal and selfish respects ; were not in their writings , led by any byass , beside the streight line of truth . [ amicus socrates , amicus plato , &c. ] st. peter is my friend , st. paul my friend , but only for the truth 's sake , and therefore i respect the truth before their persons , was their common apothegm . § . all false religions make lyes their refuge . it will add strength to this argument , to observe that all other religions do professedly make lyes their refuge . the poetical age of greece , which brought forth the gods and religions of that nation , was wholly fabulous and nugatory . the first true historian amongst them that set pen to paper was diodorus siculus , who lived in the reign of julius caesar ; of whom pliny writes , that he was the first greek author that wrote seriously ; for which that nation was grown so infamous as the term of ay-lyer was proverbially cast upon them by their own prophets . for the latin heathenism its standing in need to have fables support it , we have the testimony of schaevola the great pontiff , who ( as he is alledged by st. austin ( de civitate , . . ) though he acknowledged the philosophical theology to come nearer the truth than the urbane ; yet will by no means allow the vulgar to have knowledg of it , because it detects and decries many things as unbecoming the gods , which the vulgar ascribes to them ; and 't is more profitable for the people ( saith he ) to believe our stories , though false , than the just consequences of philosophical reasonings , though never so never so true . and of the incomparable varro , in whose fragments quoted by st. austin , and collected by scaliger we have this point of doctrine , [ it is expedient for the vulgar to have lyes imposed upon them . ] ( de civitate , . . ) [ varro falsa haec esse quamvis penè fatetur , tamen utile civitatibus dicit ut se viri fortes , etiamsi falsum sit , ex diis genitos esse credant ; ut eo modo animus humanus velut divine stirpis fiduciam gerens res magnas aggrediendas praesumat audaciùs , agat vehementiùs , & ob hoc impleat ipsa securitate faeliciùs , ] for valiant men to believe they are god-born , does animate and quicken their courage . upon this ground scipio cherished men's opinions of him , that he came of divine seed : and alexander is told by diogenes ( in lucian ) that the lye which his mother and the south-sayers made of him , [ that he was the son of jupiter hamon ] was for his behoof , as making him more couragious in himself , and more formidable to others , ( lucian . dial . diog. &c. ) a brave religion ( cries that iearned father ) for an infirm man to fly to ( for help and resolution in his searching after truth to set him free , ) which makes him believe 't is more for his avail to believe lies than to know the truth . enough , one would think , to startle the most credulous fool , and make him cautious of pinning his faith upon those men's sleeves that are not ashamed to profess they think it an act of piety towards the gods , and of charity towards men's souls , to bring men into a beleif of forged stories . and yet philosophers use to lye for their own gain , and for the honour of their countrey , saith lucian ( in philopseuden . ) [ mentiuntur quià in rem vident conducere , ] [ patriae suae plus majestatis ex hujusmodi figmentis conciliant , — &c. ] and herodotus proves homer ( in honour of the greeks ) to have feigned helena to have been at troy : she being detain'd in egypt by proteus , together with the treasure of menelaus , till his return from the trojan wars , when he received both wife and goods untouch'd by proteus , who had taken them from alexander , forc'd upon that coast by tempests , as he fled with helena , and discovered by his own servants : adding to this story of the egyptian priests ( as a confirmation of its truth ) how unlikely it is , that priamus would involve himself in so dangerous a war in defence of paris his minion ; especially , after it had cost him the life of two of his sons , and so many of his best subjects : [ i cannot think ( saith he ) but he would have delivered her to the grecians , had she been in his own bed-chamber ( not only in his sons ) to prevent , at least , a fatal overthrow , &c. ] but what credit is to be given to versijiers — farewell homer , and the cyprian song . ( herodot . eutyrpe . ) the same authour ( in his thalia ) brings in darius telling his fellow-confederates [ that men may lye for the common good , and that therefore he would not scruple to invent something that he should say his father gave him in charge to say to smyrdis . ] lactantius observes , this was the common principle of the most knowing heathen theologies ( lact. de fals . relig . l. . c. . tit . de literatorum errore . ) of those many instances he brings , i shall only alledg that of tully ; who , when he had said enough to overthrow all pagan religion , concludes , notwithstanding , that those things were not to be disputed among the vulgar : for fear that such disputation might extinguish the received religions : with lactantius his note , upon which his blowing hot and cold , i shall conclude this section : how is that man to be discoursed with ; who , when he perceives himself to be in an errour , does wittingly stumble , that the whole multitude may dash their feet against the same stone ; who pulls out his own eyes that other menntay become blind ? § . the greatest part of the papal as well as pagan religion is grounded on palpable , and by themselves acknowledged , forgeries . we may for image-worship , invocation of saints departed , adoration of the host , purgatory , and all its appurtenances , thank their fabulous legends , writ ( forsooth ) out of a religious and charitable intent , to beget devotion in the people , to catch them by this holy fraud of feighned miracles and aparations : one of the most ancient whereof and which hath a thousand times more authority ( in weight ) to back it , than whole thousands of the rest , baronius ( anno . § . ) confesseth to be a mere fable , and to have no better rise than a pretence , to make glory redound to god and his saints by a religious and well-meant lye. ] this tale is told ( at second hand ) be gregory nazienzen ( in his funeral oration for cyprian ) being a story of cyprian's conversion , upon occasion of the blessed virgins preserving a virgins chastity , against the charms of his not only courtship but conjurations & magical spells . when the whole world of antiquaries know that st. cyprian , before his conversion , was not a conjurer at antioch ( where the legend brings them upon the stage with his wench justina , ) but a professor of oratory at carthage , ( pontius diaconus de passion . cypriani ; ) and converted thereby caecilius , far enough from antioch . such tares were so early sowen in the church , as there is nothing in the writings of the fathers , we had need be more cautious of taking up upon their word , than stories of this nature , than ( tristia quaepiam & superstitiosa mendacia ) certain over-serious and too religious lyes : which oftimes are told with that confidence and authority ( saith a zealous and learned romanist , sir thomas moor : ( epist. thomae ruthalo . praefix . luciani cynico . ) as some old crafty knave perswaded the blessed . father st. austin , ( that most grave man and bitter enemy to lying ) to report , for a truth , that fable of the two curinas ; the one returning to life , the other departing , as a thing falling out in his time : which lucian ( in his philopseudes ) the names only changed , ( so long before st. austin was born ) derides . ; ( it was demilus the smith and cleodemus , in lucian ; curina the common-council-man , and curina the smith in st. august . ( tom . . de cura pro mortuis , cap. . ) and this curina the common-council-man who was restored to life upon the instant of curina the smith's death , was afterwards baptized by st. austin , to whom , a while after , he told this strange story ( attestantibus honestis civibus suis ) some honest citizens avouching the truth of it . ) i make no great doubt but many a godly lye of the like tendency has been told by the independent catechills , when they gave an account of the manner of their conversion . but to return to moor's discourse : it is ( saith he ) less to be wondered at , if those men affect the minds of the gross vulgar with their figments , who think they have done god an eminent piece of service , and obliged christ eternally to themselves ; if they have but devised such a tale of some saint , or such a tragedy concerning hell , as will make an old doting woman cry , or tremble at the report of it . hence they have not suffer'd the life scarce of one martyr or virgin to pass without the intermixture of such like lyes . pious lyes ! as if ( forsooth ) there were , otherwise , danger that truth could not support it self , and stand on her own legs , except she were underprop'd with lyes : neither have they been affraid to contaminate that religion with figments which truth it self instituted , and intended should consist of naked truth ; nor did they see , that such fables are so far from promoting it , as nothing can more prejudice religion : for ( as st. austin testifies ) as soon as men smell-out the intermingled lye , they suspect the truth it self : whereupon i often grow jealous , that the greatest part of such tales was devised by some paultry fellows and hereticks , who had a design to make sport with the incautions credulity of simple ( rather than prudent ) men ; and to take away credit from true christian histories , by interweaving them with feigned fables ; wherefore ( saith this ingenious authour ) undoubted credit must be given to those histories which the divinely-inspired scripture commends unto us ; but for others , let us ( having , with judgment , applied them to the doctrine of christ , as unto critolaus his rule ) receive or reject them : if we would be free from vain credulity , and superstitious fear . how soon would there be an end put to most of the controversies betwixt us and the modern church of rome were all of that communion , of the truly catholick judgment of this gentleman , in this particular . for i cannot call to mind any considerable point 〈◊〉 betwixt us , where their opinion hath no better or other ground 〈◊〉 forgeries . the declared intent of the latin church legend , is to perswade people to a devout worshipping and invocation of those saints of whom those tales are forged ; the collector of them concluding almost every story with this exhortation ; let us pray unto him , that by his merits and intercession we may obtain salvation . what a monstrous story , without either head or foot , does marcellinus comes tell of the finding of the baptists head ! ( cronic . indict . . vincomalo & opilione coss. ) [ the ghost of the baptist appeared to two pilgrim monks , commanding them to take up his head , where it was buried , in herod ' s palace : they take it up , and carry it away with them in their scrip ; till they , giving the scrip to be carried to a potter of emissa ( who had cast himself into their company ; ) he , advised by st. john in a dream , steals away from them with the sacred relick back again to emissa ; where at his death he commits it , seal'd up in a box , to the custody of his sister : she , not knowing what it was , left it to her successor : at last it comes into the clutches of eustochius ( an arrian presbiter ) who , by means thereof , works strange cures ; pretending he did them by his own holiness : but his knavery being found out , he is banished the city , and leaves the baptists head behind him . in the place where it was reposited some monks happen'd to build their cells , to whose abbot marcellus , ( in process of time ) st. john discovers where his head was buried , and he finds it the twenty fourth day of february in the sixth indiction , vin. & op. coss. ] this tale is well made in that treatise , de revelatione capitis baptistae , wrong father'd upon cyprian , as erasmus hath well concluded , from that story-writer's mentioning pipin king of aquitane , long before whose reign st. cyprians head lay under a clod . this marcellus ( saith this author ) was commanded by the baptist to carry his head to jurannus bishop of alexandria , that it might be there interr'd , where the rest of his body rested . but there it rests not long ; for ( within a while ) his ghost appears to one foelix a monk ; and commands him to go to alexandria , and take his head thence , and conveigh it to aquitane , and there deposite it as i shall direct thee : ( had i been in this monks place i should have concluded this had been the ghost of herod , again separating the baptists head from his body , ) the monk , with seven companions , gets away with the baptists head to sea ; where , in token that they should escape a storm they were in , the baptist's ghost ( in the same form that the holy-ghost appeared in when christ came up out of the water , ) appears in the shape of a dove , and sits upon the poop , till they safely arrived in aquitane ; where , by the grace of this relick , king pipin totally routs the vandales ( then invading his countrey ) with the loss only of twenty of his own men ; who , by applying the baptists head to their corps , were all restored to life : and , which is the greatest wonder of all , st. cyprian writes all this , many scores of years after himself was martyred . of the same stuff , and upon the same foundation , are built the two books de miraculis martyrum , writ by gregory turonensis ; who shuts up his first book , thus . [ it behoves us therefore , to desire the patronage of martyrs , &c. ] and his second thus : we therefore , well considering those miracles , may learn that it is not possible to be saved but by the help of martyrs and other friends of god. but simeon metaphrastes deserves the whet-stone from all that ever professed this holy art of lying for the advantage of truth : who , notwithstanding , that in his preface to the strange romance of marina , he blames others for forging stories of the saints , and polluting their true memorials with most evident doctrines of devils and demoniacal narratives ; yet himself splits upon the same rock , and so shipwracks his credit with all intelligent persons ; as baronius himself is ashamed of him ( in notis ad martyrologium roman . jul. . ) i need not multiply instances , the world swarms with lying legends . their avowed doctrine of mental reservation , of equivocation to promote the cause of religion , casts up as wide a gulf betwixt gospel-tradition and theirs , as is betwixt heaven and hell , the god of truth and the father of lyes , quomodo deus pater genuit filium veritatem : sic diabolus genuit quasi filium mendacium . ( august . . tract . in johan . . . ) these introduc'd by persons that account it meritorious of heaven to forge the grossest fables , so it be in service of the church ( which the apostle calls speaking lyes in hypocrisie ) tim. . . ( vide meed in locum . ) those publish'd by men , who less fear'd dying than lying , who chose rather to suffer the cruellest death , to lay themselves obnoxious to the calumnies of captious adversaries , through their parasie , their freedom of speech , then to tell the most innocent and officious lye : and therefore the unlikeliest men in the world to abuse the world with figments and devised stories : and persons from whose hand a man might with more safety and security have taken a cup suspected to have poyson in it , than a cup of wine from the hand of the most divine philosoper , as apollodorus said of socrates in comparison of plato : ( athenaeus dyprosoph . l. . c. . ) christian religions appeal to the bar of common reason , &c. the second book . the apostles were not themselves deluded , no crack'd-brain enthusiasticks , but persons of most composed minds . chap. i. the gospel's correspondency with vulgar sentiments . § . the testimony of the humane soul untaught to the truth of the christian creed in the articles touching the unity of the godhead ; his goodness , justice , mercy . the existence of wicked spirits . § . the resurrection ; and future judgment . death formidable for its consequences to evil men , no fence against this fear , proved by examples . § . in hope of future good , the soul secretly applauds her self after virtuous acts. this makes the flesh suffer patiently . § . what exception can be made against so impartial a relation , of men possessed with such a mortal detestation of forgery , made to an age so well accommodated against delusion by all internal and external fortifications imaginable , cannot ( in my shallow reason ) be conjectured ; except it be that of celsus , and his modern epicurean disciples . that the apostles themselves were deluded : or ( which is worse ) infatuated ! for who , but raving and dementate persons , would have ventured to put off adulterate wares to so knowing an age ? but then , how could they have framed the doctrine and history of christ in such a decorum , in so exact a symmetry of parts , not only among themselves , but to the great world , as lactantius argues : [ abfuit ergò ab iis fingendi voluntas , & astutia ; quià rudes fuerunt ; & quis possit indoctus apta inter se & cobaerentia fingere , cùm philosophorum doctissimi ipsi sibi repugnantia dixerint : ( haec enim est mendaciorum natura , ut coherere non possint : ) illorum autèm traditio ( quià vera est ) quadrat undique ac sibi tota consentit : & ideò persuadet , quià constanti ratione suffulta est . ] ( lactant de justicia lib. . cap. . ) the apostles had neither will to feign , nor any crafty design upon the world , because they were plain men ; and what illiterate man can have the art to make fictions square to one another and hang together : seeing the most learned of the philosophers have spoke things jarring amongst themselves ? ( for this is the nature of untruths that they cannot be of a piece . ) but the tradition of the apostles , because it is true , one part falls out even with another , and it agrees perfectly with it self ; and therefore gains upon mens minds , because it is underpropp'd with that stedfast reason ; and on every side squares with principles of reason . origen useth this argument ( cont. cels. l. . ) willing him to consider if it were not the agreeableness of the principles of faith with common notions . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that prevailed most upon all candid and ingenuous auditors of them . ] for how can that be the figment of deluded fancies , the issue of shatter'd brains , that 's so well shap'd as it bears a perfect proportion to , and correspondency with , whatsoever hath had the common approbation of mankind : being calculated . to the meridian of common sentiments , to the universal religion of the whole world , to the testimony of every natural soul : to whose evidence christian religion appeals by her advocate tertullian ( in his admirable treatise de testimonio animae : ) i call in ( saith he ) a new kind of witness ; yet more known than any writing , more tost than all learning , more common than any book that 's put forth , greater than whole man ( that is ) the all that is of man. come into the court , oh soul , whether thou beest divine and eternal ( as most philosophers think ) and by so much the rather , not capable of telling a lye : or not divine , but mortal ( as epicurus thinks ) and so much the rather thou oughtest not to lye , for fear of distracting thy self at present with the guilt of so inhumane a vice ; whether thou art received from heaven , or conceived of earth ; whether thou art made up of numbers or atoms ; whether thou commences a being with the body , or art infused after the body : from whencesoever , and howsoever thou makest man a rational creature , most capable of sense and science . but i do not retain thee of council for the christian such as thou art when ( after thou hast been formed in the schools , and exercised in libraries ) thou belchest forth that wisdom thou hast obtained in aristotle's walks , or the attick academies . no , i appeal to thee , as thou art raw , unpolish'd , and void of acquired knowledge ; such a one as they have that have only a bare soul ; such altogether , as thou comest from the quarry , from the high way , from the looms . i have need of thy unskilfulness : for when thou growest never so little crafty , all men suspect thee . i would have thee bring nothing with thee into this court , but what thou bringest with thy self into man ; but what thou hast learn'd to think , of thy own teaching ( or thy author's , whoever he be . ) while thou art such a one , i am sure thou art not a christian soul ; for thou art not born , but made ( and new born ) a christian soul : and yet we christians require thy testimony : the testimony of a stranger to us , against those of thy own kin : that our adversaries may ( at least for thy sake ) blush , for their hating and persecuting us , for holding those opinions , which lead thy judgment captive , of which thou canst not rid thy self . articl . . the pagans are displeased with us christians , for preaching that there is one only lord known and confessed by that only name of god , without the addition of any of the names of their idols ; of whom and under whom , are all things . do thou declare what thou knowest touching this matter . and lo , we hear thee aloud ( and with that full liberty that is denied us ) at home , and abroad , thus dictating ( thus pronouncing sentence in the case ) in such proverbial sayings as thou puttest into all men's mouths , viz. god grant : if god will. by which way of expressing thy own sentiments , thou signifyest , that there is such a one ; and confessest that all power belongs to that one god , to whose will thou lookest for all good : and withwithal deemest all other gods to be gods , whom thou callest by their own proper names ; saturn , jove , mars , minerva : for him thou affirmest to be god alone , whom thou namest god only : so that if at any time thou callest them gods , thou dost but borrow the only god's name to bestow on them . articl . . neither art thou ignorant of the nature of that god whom we preach . deus bonus est , deus benefacit : god is good , and god does good , are words of thy own framing : are phrases of speech thou usest in their proper sense . and on the other hand thou hast taught us to say [ an evil man ] thereby taxing , obliquely and figuratively , such a man to be therefore evil , because he is departed from god that is good . again , because it is , among us , the great mystery of mortification and conversation , to believe that the blessing of goodness and bounty is at god's disposal ; thou pronouncest this prayer [ god bless thee , ] as plainly as a christian need do . and when thou turnest that blessing into a curse , thou thereby confessest ( with us ) that god's power is wholly above us ; that whom he curseth , are cursed : whom he blesseth , are blessed . there are some that do not altogether deny the existence of god , but they do not think , that he either minds what men do , or will judg them according to their works ; ( in which point , they exceedingly differ from us , who betake our selves to the discipline of christ , that we may escape judgment to come , ) but they think it a dishonour to god , not to be discharged from the care of inspection , and the trouble of animadversion , or to have anger ascribed to him : for if god ( say they ) can be angry ; he is corruptible and passible . yet when the same men , elsewhere , confess the soul to be divine and conferr'd by god , they become obnoxious to have the testimony of the soul retorted against their other opinion . for if the soul either be divine or gods gift , without doubt , she knows her donor ; and if she knows him , them she also fears him , at least wise , as her author : doth she not fear him whom she would rather have propitious than angry ? whence then proceeds this natural fear of god in the soul , if god knows not how to be angry ? how can he be feared , that cannot be offended ? what in god can be feared , but his anger ? how can he be angry at mens doing amiss , if he mind not what we do ? why does he mind , if he will not judg ? how can he judg , if he want power to execute ? and who hath supreme power but god alone ? hence therefore it is , that the soul ( out of her own conscience ) is ready , within doors and without , ( without any bodie 's deriding or hindering her ) to cry out [ god seeth all things ; i appeal to god ; god will requite it ; god will judge betwixt us . ] whence hast thou learned these words , seeing thou art not a christian ? how comest thou to use such expressions , oftentimes , even while thou art impaled with ceres her hair-lace , clad in saturn's scarlet pall , or isis her linnen garment ? who taught thee to implore the judgment of god , in the very temples of idols ; standing at esculapius his feet , trimming juno in the air , and putting a black case upon minerva's helmet , thou in vocatest none of the gods there present : in thy own court , thou appeal'st to a forreign judg : in thy own temples thou liftest up thy eyes to heaven , and call'st upon the god of heaven : how great is the evidence of that truth which procureth witnesses for its self , ( and in behalf of christians ) under the noses of those devil-gods whom pagans worship . the christian cicero , lactantius , ( de falsa religione , l. . cap. . ) hath the same observation : nam & cum jurant , & cùm optant , & cùm gratias agunt ; non jovem aut deos multos , sed unum deum nominant : ità veritas ipsa ( cogente natura ) etiam ab invitis pectoribus erumpit : si qua necessitas gravis presserit , tunc deum recordantur ; si belli terror infremuerit , si morborum pestifera vis incubuerit , si alimenta frugibus longa siccitas denegaverit , si saeva tempestas , si graudo gruerit , ad deum confugiunt , à deo petitur auxilium , deus ut subveniat oratur , &c. when men swear , pray , or give thanks , they name not jove or many gods , but the one god. so the truth ( by the impulse of nature ) breaketh out of those breasts , which would imprison it . if any sad calamity oppress them , then they remember god : if the terror of war roar upon them : if pestilential sicknesses sit upon their skirts : if a long drought withdraw nourishment from the fruits of the earth : if raging tempests , hail or hot thunder-bolts invade them , then they fly to god ; then they beg aid of god ; then is he beseech'd that he would deliver them : hereby confessing , that such punishments are inflicted upon the world by that provoked deity ; who takes notice of mens sins , and therefore punisheth them : of mens prayers and repentance , and is therefore made propitious by their humble addresses . articl . . we are question'd for affirming there are devils : ( as though we , by casting them out of the possession of mens bodies , did not prove them to be indeed . ) but , besides , that the followers of chrysippus make them a laughing-stock , thy execrations , ob soul , give answer , that they both are , and are to be abominated : thou callest that man [ daemonium ] a devil that 's stain'd with filthiness , malice , insolency , or any other grievous sin which we impute to devils , or if fit to express him to be a person deserving all mens hatred . lastly , when thou hast a mind to express thy aversation to , thy scorning or detestation of , any thing , or man : thou cryest out [ satan , ] and namest him , whom we call the angel of malice , the crafts-master of all errour , the defacer of the whole world ; by whom man , at first , was circumvented to break the law of god , whereby he became obnoxious to death , and drew all his posterity into the same condemnation . thou knowest therefore thy destroyer : and though christians only , and those sects that depend upon the mouth of god , have learn'd to know the whole story of him : yet thou , also , hast some inkling of him , for else thou wouldst not hate him . § . the soul conscious of eternal judgment . articl . . there is one article of our religion wherein we expect thy determination ; so much the rather , because it respects thine own state and concernment . we affirm that thou continuest in being , after thou hast paid back the debt of life : that thou expectest the day of judgment , and to be sentenc'd to eternal torment or happiness , according as thy works have been in the body ; of which , that thou maist be capable , we affirm , that thou expectest the restoring , to thee , of thy pristine substance , the same body , the same memory . this faith we introduc'd not , but found in the world : for this principle of the soul's existence after death , the gallick druides ( that most uncult tribe of divines ) retain'd , as caesar witnesseth ( in his lib. . de bello gallico ; ) and strabo ( in his . book of the gauls ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of the same opinion , the same strabo witnesseth the indian brachmans to be ( lib. . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the sentiments of the souls immortality barbarism it self could not raze out of the minds of some thracians , ( saith pompon . mela ( lib. . de thracibus . ) alii redituras putant animas obeuntium : alii , etsi non redeant , non extingui tamen , sed ad beatiora transire . and as to that of the bodies resurrection , tacitus ( lib. . hist. . ) speaking of the jews , saith , that in hope of the resurrection they , as also the egyptians , used not to burn , but to interr their corps . [ corpora condere quàm cremare , è more aegyptio : ] eadémque cura , & de inferis persuasio . these as well as we , think it not equal to pass a doom , without the exhibition of the whole man , which in thy fore-past life was at work , either to bring forth death ( by sowing to the flesh ) or life ( by sowing to the spirit . ) this christian doctrine , though much more becoming than that of pithagoras ( for it does not translate thee into beasts ) though more full and plain than that of plato ( for it restores to thee the dowry of thy body , which point the platonicks waver'd in . ) non novi quam utilitatem ex ipsa capiamus — ●●orum enim nulla est commemoratio , neque sensus esse posset , si simus prorsus , quae gratia hujus immortalitatis est habenda ( athengus dipnos. . . ) though more acceptable than that of epicurus ; ( for it defends thee against annihilation ; ) yet , merely for the name we give it , undergoes the censure of being vain , stupid and temerarious . but we are not ashamed of it , if thou beest of the same opinion with us : as thou declarest thy self to be ; when , making mention of a wicked man departed this life , thou call'st him [ poor wretched man ] not so much for that he has lost the benefit of a temporal life , as for that he is inroll'd for punishment : for others , when they are deceased , thou call'st [ happy and secure , ] therein professing both the incommodity of life and benefit of death . those deceased whom thou imprecatest , thou wishest to them heavy earth , and to their ashes , torment in the other world : to them to whom thou bearest good will , when they are dead , thou wishest rest to their bones and ashes . if there remain nothing for thee to be expected after death , no sense of pain or joy ; nay , if thou thy self shalt not then remain , why dost thou lye against thine own head ? why dost thou tell thy self that something attends thee beyond the grave ? yea , why dost thou at all fear death , if thou hast nothing to fear after death ? if thou answer'st ; not because it menaceth any thing that 's evil , but because it deprives me of the benefit of life : i reply , ( yea thou wilt give answer to thy self ) that sometimes death quits thee of the intolerable inconveniences of life : and sure , in this case , the loss of good things is not to be feared ; that being recompensed with a greater good , to wit , 〈…〉 st from inconveniences . that certainly is not to be feared , that delivers us from all that is to be feared . whence come such amazing fears , dreadful apprehensions , sinking thoughts to attend guilty conscience , but from the innate notion of judgment to come ? whence proceeds it that [ se judice nemo nocens absolvitur , ] a guilty soul arraigns it self ? that self-consciousness to the closest villany binds the malefactor over to the general assize ? that the guilt of innocent blood , though never so secretly shed , looks so gastly in the face of the murderer , rings so loud , speaks so articulately in the ears of conscience ; ( as some have conceived the very birds of the air , nay , the callow sparrows in the nest , to reveal the matter , as it befel to bessus ) should be such a load , such a weight upon the soul , as to make it melt in its own grease , with struggling under it ? [ mentem sudoribus urget . ] what makes them most stubborn and contumeliously set against entertaining the thought of eternal judgment , tremble at the voice of thunder ; as if in that rumbling noise they heard the sound of the judges charriot-wheels ; and in the lightning , saw a resemblance of that fire shall go before him and consume round about him ? caligula out-braved god , and tiberius slighted him ; yet [ ad omnia fulgura pallent , ] when they heard his voice they were afraid . excellent is the note that tacitus makes upon those passages in tiberius his epistle to the senate : [ quid scribam vobis , patres conscripti , aut quomodò soribam , aut quid omnino non scribam hoc tempore ; dii me deeque pejùs perdant quàm perire quotidiè sentio , si scio : if i can tell ( fathers ) what i may write , or how i may write , or what i may not write , at this time ; let the gods ( who i perceive are destroying me daily ) destroy me worse . adeò facinora & flagitia sua ipsi quoque in supplicium verterant : neque frustrà plato affirmare solitus est , si recludantur trannorum mentes , posse aspici laniatus & ictus ; quando ut corpora verberibus , ità saevitia , libidine , malis consultis animus dilaceratur : so do impious men ( comments tacitus ) torment themselves with the guilt of their own villanies ; as plato had reason to say , that if the minds of tyrants were exposed to open view , they would be seen smiting and tearing themselves : for as mens bodies are with scourges , so are their souls torn with the guilt of cruelty , lust , and ill-advised actions . that is , as the same plato ( de republ . ) saith , when they perceive deaths approaches . nero hath this character given him by suetonius [ religionum usquequaque aspernator , he perfectly contemned all religion ; ] yet his mothers ghost dogg'd him into an acknowledgement of judgment to come : for after his matricide , he was scar'd with dreams , terrified with visions ; wherein sometimes , he hears the apparritors voice , summoning him to appear before the divine tribunal ; sometimes he thinks the furies arrest him , and hale him into close and dismal dungeons : those antipasts of approaching vengcance drive him quite off his stoicism , in his last act , put him beside the lesson his master seneca had taught him : he could handle his weapon dexterously in the artillery-garden , but he cannot find his hands in the pitch'd field . 't is one thing to bark at the lions skin in the hall , another thing to meet the lion in the wood. he cannot at his death with all his charms ( of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 age , excita teipsum , how ill do these fears become the scholar of seneca . caesar where art thou , go too , stir up thy courage nero ) conjure down the terrours of death : nor keep them within the circle of his own heart , but they break out in those gastly stareings of his eyes , as strike the spectators with horrour [ extantibus rigentibusque oculis usque ad horrorem visentium ] ( sueton. nero. ) so true is that of st. cyril . jerus . ( catech. . ) thou maist deny it with thy lipps , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but thou carriest the conscience of the resurrection about with thee . ] epicurus made it his business to obliterate the notions of the souls immortality , and the judgment attending us in the other world ; yet cotta in cicero ( de nat . deor . lib. . ) gives this testimony of him , [ nec quenquam vidi qui magis timeret ea quae timenda esse negaret ; mortem , dico , & deos : ] i never knew man that more fear'd , what he said was not to be fear'd , to wit , death and the deity . there is no antidote strong enough , to repel the thought of future judgment , from soaking into the spirits of those men that would most glad ly quit themselves of those thoughts . the atheist in heart cannot persevere to be an atheist in judgment : he may cross the book , but the debt is still legible ; he cannot make his soul rasam tabulam , not rase out of it the native impresses of a righteous deity : he may think he has barrocado'd all the ways to his soul , and secured it from all assaults of fear ; that he has sufficiently immur'd his judgment , and made it impregnable : but judgment has a party within will betray the fort , a self-accusing conscience . conscia mens ut cuique sua est , ità concipit intrà pectora , pro facto spémque metúmque suo . he may think he has extinguish'd the fire ; but the sparks of the fiery day are only raked up in the embers , and lie glowing on the bottom of the hearth . he may beat the thoughts of eternal vengeance from the out-works and base town , the lower and bestial part of the soul ( fancy ) that 's only mur'd by sense : but they are so fortifyed in the fort royal , in the white tower of the rational faculties : as there they stand at defiance against all his artillery : as thence they make frequent sallies , and put all the arguments wherewith they are beleaguered to the rout : thence they discharge whole vollies of mortal shot against the atheist's head , if he once but dare to peep up , above those trenches under the covert of which his disbelief lurks . to be sure the dust that riseth under the charriot wheels of approaching death , blown into the most refractory a theist's eyes , will cure him of that his purblindness , of that indisposition whereby he could not see afar off , so far off as judgment to come . § . articl . . the soul's antipasts of the resurrection to eternal life . to whose discipline we will leave him , and attend to what the soul speaks about that other part of glad hope after death ; whence comes that secret applause she gives her self , when she acts well ? that exultancy of spirit which ariseth from her reflecting upon her vertuous actions ? seneca speaks the peasant's sence , as well as the philosopher's ; when he saith , [ animum divina aeterna delectant : nec ut alienis interest , sed ut suis — distrabe hoc inestimabile bonum , non èst vita tanti ut sudem , ut aestuem : ] upon the performance of noble and heroick actions , the soul contemplates those eternal rewards that attend them in the world , and delights and enjoys her self in those rewards , not as things she hath nothing to do with , but as her own peculiar portion : without which fore-tasts of eternal retribution ( which the divine justice will award to pious actions ) this present life were not worth the while , our sweating and toiling here were but lost labour , exactly to the apostle's sense ( cor. . . ) if in this life only we had hope , we were miserable men : if the soul did not think that the body shall reign with her , with what equity does she put it upon suffering for her ? would not the flesh grumble to be rid by her , through brush and brake ; if she did not rest in hope of sharing with the soul in the reward of well doing ? would scoevola's hand , if it had not laid fast hold of eternal life , have been kept so steady in that fire wherein he sacrificed it for his countrey 's service ( then which , as my author saith , the immortal gods never saw a more noble one laid upon their altars , nor more bespeaking the attention of their eyes . ) could pompei have perswaded his finger , to have the patience to be burnt to the stump , in the flame of a candle ( to convince king gentius , that no torture could rack him to confess the senates counsel ) if he had not pointed it to its future reward ? with what else could theodorus charm his tongue to hold its peace while he tired his tormenters , and wore out the rack with his patience ? or alexander's page , his arm not to shrug , while it was carbonadoing , with that live coal that fell into his sleeve ( out of that censer he held , while his master was sacrificing ) till the smell of his burnt flesh exceeded that of the incense ; and till alexander had fulfill'd those rites , which he lengthen'd out , on purpose , to delight himself with the prospect of that invincible manhood in a boy ? with what else do the indian gymnosophists obtain of their bodies a compliance with their austere discipline , of going naked in frost and snow all their life long , of hardning them with the frosty rigour of caucasus one while , and another while throwing them into the fire ; under all which burdens the poor beast never groans nor expresseth the least disgust against its rider ? but would a good man be thus merciless to his beast , were he not perswaded ( with that strippling martyr in the book of maccabees . . ) these i had from heaven , and for his laws i despise them , and from him i hope to have them again . these had not only suck'd-in the platonick principle of the soul's immortality , which he asserted with the light of inexpugnable reasons ( in his phaedon ) as macrobius testifies [ inexpugnabilium luce rationum anima in veram dignitatem suae immortalitatis asserta . ] ( in som. scip. l. . c. . ) but were sure of that which plato spoke but coldly of ( in the end of his books of the commonwealth ) to wit , the soul 's receiving again its own body : that , with that , it might receive [ justiciae vel cultae praemium , vel spretae poenam . ] either the reward of fulfilling , or the punishment of despising justice . chap. ii. reason nonplus'd , help'd by religion , acquiesceth in her resolutions . § . man's supremacy over the creatures , the reason of it not cognoscible by natural light : § . yet generally challenged even over spirits , whom men command to do what themselves disgust . § . . the way of creation a mystery ; reason puzzl'd to find it out can but conjecture . § . divine revelations touching both , acquiesc'd in as soon as communicated . scripture-philosophy excels the mechanick . plato ' s commendation . § . nothing but the god of order's grant can secure states from anarchical parity and club-law . § . heathens assented to the reasons of both assigned by scripture . § . . this is a material witness : i shall therefore examine her in some other points of our religion , wherein she concurrs with us ( as to the propositions ) before she confers with us : and cannot but acquiesce in our reasons , after she hears them ; though till then she could not find them out : reasons , out of the sphere of natural reasons activity , till let down by supernatural revelation : but when they are presented to her view , she is ready to say of them ( as adam of our mother eve , when god brought her to him ) is not this fiesh of my flesh , and bone of my bone ? she then imbraceth them , falleth upon their neck and kisseth them ; bids them heartily welcome when they deign to come under her roof ; though she could not reach them ( to hale them in ) nor so much as imagine she had any such kindred in being , till they exhibit themselves openly to her . indeed she could not sit down till they came , her mensa philosophica wanted her best guests ; there were set empty chairs , at the upper end of the table , but what personages they were reserved for , she no more knew , than the modern jews understand , who that elias is , for whom they set a chair at their festivals . she suspected there was some elias not far from her , who when he came would resolve all her doubts ; and gropes in the dark in the mean while , if happily she might stumble on the reason of these things : hence suarez [ unde etiam fit , ut illuminati seu roborati lumine fidei , multas ex his veritatibus intelligamus ut contentas in principiis naturalibus , quas fortasse non assequaremur si in pura naturali ratione philosopharemur . ità enim acutissimis etiam philosophis lumine fidei carentibus accidisse , perspectum est , ] ( metaph. l. . disput . . sect . . ) [ upon this account , we who have the benefit of the light of faith , understand many of these verities as contain'd in natural principles , which perhaps we should not attain to if we philosophized in the pure light of nature : for it is manifest that so it happened to the most ancient philosophers who wanted the light of faith. for being void of the divine knowledge , and ignorant of the true original of things , they betook themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to suppositions concerning matter , and reduc'd and accommodated ( as well as they could ) the cause of the universe to the elements of the world ; so that there was not amongst them any fixt , stable or immovable reason or opinion , but the after-comers invalidated the theses of their predecessors , ( saith basil the great , hexaemeron . homil . . ) let us first instance in mans supremacy : of which strabo ( lib. . ) writes that providence separated the water from the earth for the service of man , and of those animals that serve man [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] but how comes he to be my servant ? the elder to serve the younger , the strong the weak , the armed the naked , the innocent the guilty ? is it the comeliness of my person , the beauteous features of my face ? but first we our selves are not agreed what that is ; for complexion here red , there tawny , in another country-black wins the prize : for proportion , here the tall , there the mean , here the slender , there the gross , here the little ear , there the lave ear , here the thin lip , there the blubber-lip , here the streight , there the die neck are esteemed most courtly . [ nobis etiam vitia saepè jucunda : naevus in articulo pueri delectat alcaeum : est corporis macula , ili tamen hoc lumen videbatur . q. catulus de roscio — ( vestra prece mihi liceat coelestes dicere ) mortalis visus pulchior esse deo. at erat sicut hodiè perversissimis oculis ( cotta in ciceronis de natura deor . lib. . ) blemishes do oftentimes seem to us to be beauty-spots . a mole on the boys knuckle delights alcaeus : that which is the bodies stain , appear'd to him its gloss . quintus catulus , in a love-rapture , thus commends the aspect of roscius : if i may with your lieve ( o ye celestials ) speak it , this mortal hath a better face than any of you ; though roscius is the most squint-eyed fellow living . besides , in those things we all confess to be real beauties , how far are we out-stript by birds of the air , by the flowers of the field ? indeed our borrowing their feathers to stick upon our own nakedness , argues our despondency to compare with them : and when , out of their cast sutes , we have furnish'd our selves , and to our native cloth added the best gloss and trimming they can afford us ; we cannot make our selves half so fine as the lily , not near so gay as the peacock . nay , were it the amiableness of our countenances did thus charm them , they would love our presence and society ; whereas few or none of them ( but such as we hire to it ) can endure our company , but fly from us , as we do from serpents or toads ; not out of fear of harm , but purely out of an odium to our persons ; those of them keeping a distance from our whole kind , to whom we never did nor intended hurt . if you say , that the majesty of our looks which makes them confess us their superiours , teacheth them ( that point of good manners ) to know their distance . how comes it to pass that a toad dares look at , that a rat dares fly in our majestick face ; that the most contemprible insects will venture to pinch our skin , to pierce our flesh , & suck our blood : that a basilisk will out-stare us into our holes , into our graves : herein quitting the scores , and equally ballancing the accounts betwixt us ; making us as much vassals to some of them , as we make others vassals to us . lastly , if it be the grandeur of our looks that prefers us to this sovereignty over the rest of the creatures , why is not the ape or baboon honour'd , as next to us , in this our kingdom , being next to us in proportion of face and other members ? simia quàm similis ( turpissima bestia ) nobis , ennius . how is natural invention baffled here , and non-plus'd , in seeking out the reason , in assigning the ground of mans dominion over the meanest creatures ! § . men challenge a royalty over spirits . and yet we will not let go our claim , though we can show no evidences , we persist in the conclusion , though we see not the premisses from which it is infer'd . yea , though we cannot tell how we became lords of the visible , we challenge a royalty over the intellectual world. [ dii immortales ad usum hominum fabricati penè videntur : ] ( cicero de natur . deor . . p. . ) the immortal gods ( saith tully ) that is , the angels , seem to have been created most-what for the use of men . we will not allow spirits to be exempt from our jurisdiction , but account them obnoxious to our laws . what else were charms and magick invented , but to extort from spirits that service which we think they owe us ? what mean we by summoning them , as it were , to our courts , but to let them know they owe us fealty ? why else do we amerce them for non-appearance ? would the furies have been by us so imperiously commanded to whip others , if we had not thought that alecto her self stands in awe of the conjurer's whip ? had not mortals deemed the inhabitants of the other world to have been at their devotion , could they have expected an observance from them of such harsh commands , as the performance thereof was deemed more painful , than the infernal sufferings ? witness the groans they are conceived to utter , while they are pricked on to draw in so uneasie a yoke as we put upon them . abire in atrum carceris liceat mei cubile : liceat ( si parùm videor miser ) mutareripas : al●eo medius tuo phlegeton relinquar , igneo cinctus freto , [ seneca thyestes . ] cries the ghost of tantalus in the magick circle . and thyestes his ghost groans almost as lowd , when that is evocated to attend the pleasure of the black artist . incertus utras oderim sedes magis — — libet reverti : nonne vel tristes lacus incolere satius ▪ [ sen. agamemnon . ] unpleasant work and such as from the dolour that spirits made , when they were called to it ; the art , whereby they were constrained to it , had its name goetia ; as a great proficient in that art ( porphyry ) thinketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from that lamentable din the ghosts made about their sepulchres , when they were evocated : ] and yet it was a vulgar opinion , that the spirits might be forc'd thus against the hair by the negromancers . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , goetia is an art to constrain the dead by invocation : ] ( suidas referente le vives in august . eivitat . dei , . . ) it cannot now be imagin'd , but that the humane soul should hunt every way , to find out the grounds of this her claim of superiority over the whole creation : methinks i hear her upon the quest , thus mouthing it . oh that i could see the charter by which we are estated in this privilege : who will shew me those letters patents by vertue whereof we are invested with this power ; for nothing i have yet seen will stand good in reasons law , as a justifiable plea. § . reason non plus'd in its conceptions about the way of the creatures existing . but why do i wonder at my blindness as to the ground of title to what i poffess , when i am a perfect stranger to the way of my own being , and cannot tell how it came to pass , that i am , or how the rest of creatures first received being ? reason taught heathens , that the world had a beginning . [ questio quae multorum cogitationes de ambigenda mundi aeternitate solicitat , &c. nam quis facilè mundum semper fuisse consentiat ? cùm & ipsa historiarum fides multarum rerum cultum , emendationémque vel inventionem ipsam recentem esse fateatur , &c. ( macrobius in som. scipio . . . ) from the growing of arts by degrees and the obscurity of former times , the epicurean himself concluded the world to have had a beginning ( lucretius l. . ) — si nulla fuit genitalis origo terrarum & coeli , sempérque aeterna fuére , cur suprà bellum trojanum , & funera trojae non alias alii quoque res cecinere poetae ? quà tot facia virùm toties cecidere : nec usquam aeternis famae monumentis insita florent ? — recénsque natura est mundi , neque pridem exordia cepit . quare etiam quaedam nunc artes expoliuntur , nunc etiam augescunt ; nunc addita navigiis sunt multa , &c. reason , i say , convinc'd heathens that the world was not eternal : but how it received its being they could not tell . how is aristottle puzzl'd to determine whence animals had their first beginning , whether they were ingender'd as worms and insects , or hatch'd of eggs ; for one of these ways , saith he , they must of necessity have beengenerated , ( de generation . animantium , lib. . cap. ult . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hear we the discourse of cicero upon this subject . i am told there was one before me , and i believe it : but if we shall procede in drawing up our line in infinitum , we shall at the long run unmake our selves , and annihilate all creatures that live by succession : for if there was not in every kind , one first , there could be no second , nor third ; and ( at last ) we our selves , that now exist , would not be at all . whence then had the first in each succession his beginning ? in what forge was he framed ? and what pre-existent metal ? did the elementary bodies beget him of mother earth ? but who begat and brought forth them ? rowze up thy self , o soul , rub thine eyes , look round about thee , stand upon thy tiptoes , lift up thy head ; see if thou canst find an answer to these expostulations , an answer will satisfie thy self . by whom were the foundations of the earth laid ? who laid the measures thereof ? who stretched the line upon it ? whereupon were the foundations thereof fastened ? or who laid the corner-stone thereof ? quae molitio , quae ferramenta , qui vectes , quae machinae , qui ministri tanti operis fuerunt ? what grindle-stone had that architect to sharpen his tools upon , what tools had he to work with , what levers , what eugins , what journey-men , what apprentices ? in what grove grew timber enough for such a fabrick ? in what mould were the heavens cast , on what looms were the balancies of the clouds wrought ? who will teach us what to say to these things ; for we cannot order our speech by reason of darkness . these were the highest flights reason could make ; it lay not in her power by arguments or discourse to come to any certainty , or so much as probability in these matters . so that after all her boasting prologues , uttered by such as democritus , who in the preface to his writings , said he would speak of all things , she acts her part here so poorly , as she deserves to be hiss'd off the stage , and make way for religion . such things as these we rather desire to know , than do know , saith velleius ( in ciceron . de natura deorum , lib. . ) quae talia suxt ut optata magis quàm inventa videantur . sciscitor cur mundi aedificatores repentè extiterint , innumerabilia ante saecula dormirent : non enim si mundus non erat , saecula nulla erant : saecula ( dico ) non ea quae dierum noctiúmque numero annuis cursibus conficiuntur : sed fuit quaedam ab infinito tempore aeternitas , quam nulla temporum circumscriptio metiebatur : spatio verò qualis ea fuerat intelligi non potest : quòd nè in cogitationem quidem cadit , ut fuerit tempus aliquod nullum cùm tempus esset . isto igitur tam immenso spatio quaero ( balbe ) cur pronoea vestra cessaverit : ( velleius in cicer. de nat . deor . l. . ) that is in brief , why was the world made no earlier ? cicero's eloquence never stammer'd so , his inventions were never so nonplus'd , as when he would describe the order and method of the creation of the world ( in his book de universitate ) where he becomes so vain in his imagination , and plays the fool so with philosophical wisdom , as i wonder not that vel●eius should say [ à philone didicistis nihil scire , ye philosophers have learn'd of your masters to know nothing : ] ( in cicer. de nat . deorum , l. . ) or that cotta should tell balbus , after his large discourse of providence [ non igitur adhuc intelligo hoc esse : credo equidem , sed nihil docent stoici : ] i am not one jot wiser for all thy reasons : i believe indeed what thou sayest is true , but the stoicks do not teach the reason of it . upon which lactantiuss observes : tullius expositis horum omnium de mortalitate & immortalitate animae , &c. sentent●● , harum inquit sententiarum , quae vera sit , deus aliquis viderit : ( lactan. de div . praem . . . ) and hath this note upon anaxagoras , who affirm'd the snow to be black . [ hic est ilie qui se idcirco natum esse dixit , ut solem & coelum videret , qui in terra nihil videbat sole lucente : ] ( de fals . sap . l. . cap. . ) this is be that said he was born to contemplate the sun and heaven , and yet he could not in the clear sun-shine see what lay at his foot . § . moses a better philosopher than cartesius , or any of the mechanicks . but religion no sooner drops from her sacred lips , the first word we read in moses and the eagle-wing'd evangelist [ in the beginning was the word ; all things were made by it ] than she is received with general acclamations . and by that time she had utter'd [ let them have dominion over the fish of the sea , and over the fowl of the air , &c. ] reason her self claps her hands , and cries plaudite : that natural logick ( that 's every man's birth-right ) adores this rising sun , whose resplendent beams discover those latent reasons , her self could not grope out : and welcoms these discoveries with with a thankful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : with as great an exuberancy of joy as pythagoras conceiv'd , when upon his finding out some philosophical experiment , he sacrificed a whole oxe to the muses . ( he had been more just , had he crown'd the fountain whence he drew better conclusions than the rest of philosophers , to wit , the sacred philosophy of moses ) ( cicero de natura deorum , l. . pag. ) ingenuously confessing , that had she not ploughed with god's heifer , she should never have found out these riddles of his providence . tatianus , amongst the reasons he gives , why he embrac'd the christian faith , names this for one , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the rational account which that gives of the creation of all things . indeed it were to be wished that moses his philosophy were more studied ; as that which is the only expedient fully to satisfie inquisitive minds . for though the old and modern mechanick philosophy be of excellent use , to inform us of those causes which partake most of matter , and live next door to our senses ; yet whoever follows them home , will see them make doubles before they come to their seat ; at a stand in their progress through intermediate to the prime and only independent cause ; and not able to joyn the inferiour links of the chain , to that upper part of it that 's fasten'd to jupiter's chair . how much more rationally is the sun's motion ( for instance ) deduced to the power of the divine , fiat , to the force imprest upon it , by that omnipotent hand out of which it first came : than either to those intelligences which aristotle invented to move it ( as a dog in a wheel ; ) or such jack-pullies , and weights of ( i know not what ) atoms , which our modern wits have fancied for the springs of his motion . after the same manner that that , which proclus calls the soul of the universe , wheels about the primum mobile : [ staret si unquam stantem animam reperiret ] as he is quoted by macrobius ( in som. scipionis , . . ) of such whimsical philosophers well saith lactantius , [ multò sceleratiores , qui arcana mundi & hoc coeleste templum prophanare impiis disputationibus quaerunt : ] ( de fals . sapien . l. . cap. . ) if it be accounted sacrilege to profane temples of wood and stone ; how much more impious are they , who labour to prophane the secrets of nature and this heavenly temple the universe , with their godless disputations ? i wonder that the doctrine of atoms blusheth not , to see that variety ( and yet constancy ) of the admirably disposed colours in birds and flowers : that it is not overcome with smelling that variety of scents issuing from herbs of different kinds ; which can with no more reason be deemed to be the effects of the blind fortuitous concourse of atoms , than the first propunder of this hypothesis could expect , that that basket of herbs , which his wife threw up to the roof of his hall , should fall down ( in the form of a well-order'd sallad ) into a dish she set on the floor . we may believe that the painter's pencil , thrown in a rage at the lips of the picture of an horse , might perchance supply the defect of art , and make the lively representation of foam ; with the same degree of certainty , as we believe the blind man caught the hair : but he that would attempt to perswade us , that the whole horse was drawn after that manner , must first repute us more doltish than asses . to whom can i better resemble these kitchin-doctors , than to children at a puppet-play , who minding the various motions of the images ; and fancying a spring thereof , within themselves , independent to that hand which behind the curtain puts them upon , and directs them in those motions , beat their brains , and set their fancies a work to find out the causes of such strange effects ; and after all the fluctuations of their mind , produce nothing but froth : whereas to them that observe what influence the artificers hand within the veil hath upon those engins , the whole series of the causes of those motions are naked and bare-fac'd . plutarch gives plato this commendation , that finding fault with anaxagoras , for immersing his thoughts too deep into natural causes , and too eagerly pursuing the necessity of those effects which happen to natural bodies , he totally omitted the efficient and final , the prime and chief of all principles : and avoiding the other extreme ( which some fell into , to wit , poets and divines ) who only minded the supreme cause , the rational and voluntary efficient ; never came to the natural and necessary causes of things : these first ascribing all , the second nothing , to the perpessions , collisions , mutations and mixtures of natural beings among themselves . plato waveing these rocks , was the first that joyn'd together the indagation of both thess sorts of causes ( de oracul . defect . pag. . ) hitherto appertains that saying of st. austin . ( de trinitate l. . cap. . ) [ itaque licuit vanitati philosophorum , etiam causis aliis ea tribuere , vel veris sed proximis ( cùm omninò videre non possent superiorem caeteris omnibus causam , id est , voluntatem dei ) vel falsis , & non ipsa quidem pervestigatione corporalium rerum atque motionum , sed à sua suspicione & errore prolatis : ] the vduity of philosophers took lieve to attribute these effects to causes , either true but next to hand ( seing they could not at all discern the supreme cause of all , the will of god ) or false , and such as were not produced by the pervestigation of corporeal matter or motion , but from their own suspicion and errour . were it not that with the tradition of religion , god hath communicated to mankind general maxims , to help us in our search into the nature of things : we could never attain to the certain knowledge of any thing . and therefore we see all the grecian philosophy that was not grounded upon tradition , dwindled at last into scepticism ; and veil'd the bonnet to that of pythagoras , socrates , and plato , who travel'd for theirs , into those places where the tradition had been best preserv'd . so true is that oracle which the indian gymnosophist delivered to socrates , in his reply to the answer that socrates made to this question [ by what means a man might become wise ? ] if he consider after what manner it becomes man to live , saith socrates . to which the indian , smiling , gives this retort [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ] no man can understand the nature of humane and mundane things , that 's ignorant of divine : ( euseb. praeperat . evang. ) referente grinaeo ( in praefatione ad irenaeum . ) upon which point the golden tongue'd lactantius elegantly ; [ veritatem & divinae religionis arcanum philosophi attigerunt : sed aliis refellentibus , defendere id quod invenerant nequiverunt : quià singulis ratio non quadravit : nec ea quae vera senserant , in summam redigere potuerunt : ] ( de divino praem . . . ) the philosophers made a shift to touch , with the fingers end , truth and the mystery of divine religion , but they could not grasp them so close , as to hold them ; as to defend what they had found against opposers : because reason did not square to every one of their placits singly , nor were they able to bring into one sum and subordinate system their true sentiments . and it is fernelius his observation ( in his preface , de abditis rerum causis ) that the latter platonicks , numenius , philo , plotinus , iamblicus , proclus , [ quicquid de divinis rebus magnificum attigerunt , illud à christianis viris , joanne , paulo , hirotheo , dionysio furtim excerpsisse ; ut inde abstrusa platonis dicta clariùs lucidiusque interpretarentur , & in verum sensum deducerent : ] attain'd to the knowledge of nothing in divine things , that was magnificent , but what they stole from christian philosophers : by whose spoils they were enriched with ability , more clearly to interpret and deduce to a true sence the dark sayings of plato . but i digress . how the world was produced : and how man came to be sovereign of the rest of the creatures , reason was in pursuit after , but could never attain to the knowledge of ; till religion prompts her , till sacred writ informs her : that god made man after his own image , gave him that dominion , made him lord of the universe , as being of that nature of which the son of god was to assume flesh , into a perpetual union with himself ; which being the highest preferment that the creature is capable of , and an estate which angels shall never aspire unto , speaks it no wonder that god should make his angels ministring spirits for the good of man. but we need not now go so far as the reason of god's disposal : 't is enough we have found out gods disposal , as the ground of man's sovereignty . weigh this with all besides that ever was said upon this question , and they are lighter than vanity : and let reason use the utmost of her skill in descanting upon this ground , she shall never be able to find the least flaw in it . § . the longest sword or over-reaching wit conveigh no right . self-love prompted reason to play the part of an oratour handsomly , to declaim probably upon man's dominion over beasts ; but how he came to command spirits she could not deem . and that his power over inferiour creatures should extend it self to the taking away of their lives , ( though it was practically concluded by all nations ) yet i could never see one sound natural reason produced for it : and do here solemnly challenge the profoundest atheist , to give one irrefragable argument , which he is not beholding to religion for , in defence of that dominion he daily exerciseth over his fellow-creatures , and for ought he knows ( if he travel no farther than athens to learn ) his betters : what staff can he find to beat his dog with , that his skullion may not as well lay about his own shoulders ? what can he plead for his butchering a sheep , that another may not , with as much reason , urge against his own throat ? how will he handle the knife with which he carves a capon , and not cut his own hands too ; unless it be hasted with scripture reasons ? bar these , and abstain from flesh till pythagoras be confuted , and thou must keep lent all thy life , be it as long as metbuselah's : wave these topicks , and where wilt thou gather arguments to silence celsus , ( orig. in celsum : lib. . calum . , , . ) or plutarch , ( de solertia animalium . ) while they make these assertions their theme . some creatures , as bees and ants , excel man , in the science of government : others , in the art of divination : others , in religion , as the elephant ; that they are dearer to the gods , have a more sacred converse among themselves , than men , &c. if the humane soul were not better distinguish'd from the bestial , by its original and fountain , by gods breathing it into us , than by its effects and productions , we should be hard put to it to prove our superiority of reason . except we furnish our selves with weapons from god's armory , from the tower of david , from the magazine of sacred writ , we shall be in as bad a case as the israelites were when there was not one sword nor spear amongst them ; and have nothing to defend our selves against the imputation of tyranny : but must be forc'd , as our last and only refuge , to betalie ourselves to the herculean argument of club-law : [ we may because we can . ] for a negat sibi nata , nibil non arrogat armis . when the roman legates demanded of brennus what ground he had of quarrel with the clustans ; the same , saith he , that you had with the albanes , fidenates , and ardeates ; because they being fewer and weaker , will not impart what they have to us , who are stronger : we herein observing the old law which gods , and men , and beasts are under ; that the weaker should yield to the stronger : ( platar . camil. ) a desperate principle of hectorishi , which if it make root in men's hearts , will turn the whole world of mankind into a wilderness of savage beasts , and deprive prince and peasant of all possibility of securing either life or fortune , any longer than these snakes are frozen : i leave therefore these inhumane placits to the severe animadversion of all republicks that are not weary of their own happiness ; § . religion so dexterously resolves these questions as reason acquiesceth in her determinations . while i observe how aptly , how dexterously the ladies hand of pure and undefiled religion unties these knots : man had not power so much as over the green herb , to deprive it of its vegetive life ; no not in order to the preservation of his own , but by gods donation , ( gen. . . ) seeing that life of vegetation was not given by man , by what right but the indulgence of him that gave it , could he deprive the creature of it ? and withal inflict , perhaps , beside the evil of loss , the evil of pain ; for that some plants ar esensitive is manifest : and i have heard some florists affirm it with so much confidence , and assay to confirm it with such arguments ; as , of the two problemes , i had rather undertake the proof of this , that all vegetives have sence ; than this , that any atheist hath reason . this grant of the green herb , for meat , being made to every fowl and beast and creeping thing , as well as man ; as it argued the paternal care of that provident housholder towards every member of his great family : so it prohibited man from falling upon those creatures , which were set at the same table with himself , till god enlarged his quarters , and mended his commons , in the charter granted to noah , ( gen. . , . ) every beast of the earth , every fowl of the air , all that moveth upon the earth , and all the fishes of the sea , into your hand are they delivered : every moving thing that liveth shall be meat for you : even as the green herb have i given you all things . an account so rational , as the stoicks had no sooner receiv'd an inkling of it , by oral tradition , but they yielded assent to it , and enroll'd this among their maxims concerning justice , that all things that were brought forth upon earth were made for man's use , ( lactant. de ira dei. cap. . ) [ unde hoc nisi de nostris ? ] whence had they this but from our scriptures ? ( saith st. ambrose : officior . l. . cap. . ) they learn'd of us , how all creatures , by gods subjecting them to man , were put under our feet : ( psal. . ) and therefore concluded that man might justly make use of them , as being made for him . ovid's pipe borrows breath of moses his lips ; in his — sanctius his animal mentisque capacius altae deerat adhuc , & quod dominari in caetera posset : natus homo est . — where , having , according to the method of scripture , described the creation of heaven and earth , with its inhabitants ; he introduceth the story of man's creation , with this preface , there wanted yet a more divine creature , that god might set over the rest of the works of his hands , and make lord of the universe : speaking of man's dominion , as a vulgar notion universally subscribed to ; but of the ground of that dominion , viz. god's preferring him to it , as a point of hidden wisdom , and revealed by that deity he invocates . it were easie to multiply examples not only of particular men , but of whole nations , who have both confessed the impossibility of finding out , by light of nature , the reason of man's soveraignty over the creatures ; and acquesc'd in the reasons produc'd by christian religion , as soon as they have been propounded to them : but the matter is so manifest and every where obvious , as these few may serve for a taste : mercurius trismeg . ( in his pimander , dial. . ) introduceth the divine mind , informing him that god had that respect for man ( who bare the image of his creatour ) as he granted to him the lordship over all his works . cicero ( out of chrysippus ) could say , the hog could not possibly be serviceable to man , but at the table , whose soul serves only for salt to keep their bodies from stinking , till they are fit for slaughter : but yet confesseth that to find out the counsel of god , and the reason of his ordering things as we see he doth , for man's behoof , is not within the reach of humane counsel : and that no man can in this knowledg , as well as any thing else , be eminent , without the help of divine inspiration : nemo vir magnus sine aliquo afflatu divino unquam fuit ( de natura deor . lib. . . chap. iii. natural conscience ecchoes to christian morals . § . a dispraise to dispraise vertue , or praise vice. the comicks liberty restrained . § . how the worst of men became to be reputed gods. § . men were defied for their virtues : vice ungodded gods. § . stage-gods hissed at . the infamy of players . the original of mythology . § . christian morals had the universal approbation of the heathen world. no less clearly does every man's conscience eccho to our christian morals , than we have heard it resound its assent to these our placits and theorems . but it were an endless labour to compare every line of the gospel , drawn by the pencil of christ , and the holy apostles , paralel to what is drawn by the hand of nature upon every soul. ( there being no language that does not eccho to the sound of their doctrine . ) i will therefore wave here the prosecution of particulars , and confine my discourse to this observation : that , those men , that in all nations and ages , have lived nearest the rule of evangelical morals , have obtained the best memorials , and most sweet smelling names , among all these to whom their histories have been communicated : and those men's memories have stunk most in the nostrils of the generality of man-kind , whose lives have been most contaminated with bidding defiance to gospel precepts . what undebauch'd soul does not that encomium of chastity arride , which an heathen could sing to domitian . censor maxime , principumque princeps , cum tot jam tibi debeat triumphos , tot nascentia templa , tot renata , tot spectacula , tot deos , tot urbes : plus debet tibi roma quòd pudica est . ( mart. ep. . . ) or what another said in praise of vertue . [ honestum id intelligimus quod tale est ut detracta omni utilitate , sine ullis praemiis fructibusque per seipsum jure laudari possit ; quod quale sit , non tam definitione quàm communi omnium judicio & optimi cujusque studiis & factis . ] ( cicero de fin . lib. . pag. . ) what is honest is better learn'd by common sence than philosophical definition . [ itaque torquate cum diceres clamare epicurum , non posse jucundè vivere , nisi honestè , sapienter , & justè viveretur : tu ipse mihi gloriari videbare : tanta vis inerat in verbis , propter earum rerum quae significabantur his verbis dignitatem ; ut altior fieres , ut interdum — ut nos intuens , quasi testificarere laudari bonestatem ab epicuro . ( cicero de finibus l. . pag. . ) i observed ( torquatus ) how , when thou saidst , that epicurus did openly aver , that no man could live pleasantly , who did not live honestly , wisely , and justly ; though thy self seem'dst toglory : there was so much force put into the words , by the worth of the things signified by these words , that thou stintedst while thou pronounc'dist them ; and looking upon us , seemedst to testifie , that epicurus did praise honesty . ransack all the stories , and you will not find one man commended down to posterity by the common vote as good , but the vertuous : and nothing universally reputed vertuous , but what corresponds to christ's royal law. do not plutarch , valerius maximus , xenophon , seneca , plautus , terenee , and all humanists pass the same sentence commendatory or condemnatory upon all moral actions ( that come under their censure ) that christ and his apostles do . have any of them dar'd to commend to the world , as honourable , that manner of actions or persons which the gospel condemns : or to condemn such , as the gospel praiseth . or if any have been so careless of their own repute , as to do so , have they not met with a check , and procured a ●lot to their own names ? the old greek comedians were licensed by the law , to bring whom they pleased upon the stage ; how seldom did any of them abuse that liberty ? or if they did , have not themselves been hissed off the stage for it ? it was not in the power of the greatest wits of that nation to give laws to the world , to superceed the law of nations , the canons and rules of vertue . does not every man commend those comedians , for giving a bad character of the seditious cleophon , a man guilty of the same crime that the evangelists badg the thieves with , that were crucifyed on each hand of our saviour ? are they blam'd for representing hyperbolus as a debauch'd person , whom pliny , thucidides , and lucian report to have been banish'd the city as its disgrace and opprobry : and whose like , the gospel expels from the city of god ? whom did not ( saith affricanus in tully cited by st. austin ) the old comedy touch , or rather vex , whom did it spare , & c ? we will allow it to bespatter cleon , cleophon and hyperbolus ( though it were better such like men were branded , rather by the censor , than poet : ) but that perocles , ( after he had presided over his city , for many years , in the greatest authority , both in peace and war ; ) should be traduced in verses , and those acted on the scene , was as much unbecoming as if our plautus should have rail'd upon the two scipios , or caecilius upon mark cato . ( de civitate lib. . cap. . ) [ quem vetus comedia non attigit ? vel potius quem non vexavit ? cui pepercit ? esto . cleonem , cleophontem , hyperbolum populares homines improbos in republica seditiosos patiamur , &c. sed periclem cum jam — violari versibus & eos agi in scena , non plus decuit quam si plautus noster aut naevius publio & cneo scipioni aut caecilius m. catoni maledicere voluissent . ] aristophanes ( through love of lucre ) grew so rabid against cleon ; a man so vitious as his hatred to vertue made him spleen nicaeus , demosthenes , and all good men : as when none of the actors of his comedy ( called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the horsmen ) durst undertake to personate cleon ; aristophanes himself ( rather than he would lose the wages that cleon's adversaries had stipulated with him for ) steps upon the stage , and acts cleon's part . he is by cleon convict of bribery : the senate force him to vomit up the bribe ( by way of fine into the publick treasury ) that he had received out of private purses , for making that comedy . ( lud. vives in aug. de civit . . . ) has any man undertaken to disprove the senates sentence against aristophanes ; who was in the very same transgression that the gospel condemns balaam for , ( i. e. ) speaking truth out of love to the hire . the mercinary pen of the same poet was engaged by anitus and melitus to traduce socrates , and to draw a cloud ( in his play so called ) over the most resplendent vertue that ever shone in a mere humanist . socrates was present at the acting of that comedy ; and exhibiting himself to publick view , affronted both actors and spectators without change of countenance , or shewing the least disgust , while they clapp'd their hands at the reproaches were cast upon him . ( aelian . var. hist. lib. . cap. . ) it is two thousand years since this was done : has one man ( in all this tract of time ) had other resentments of this thing , than such as have been expressed in admiring socrates , in abominating the poet , actors and spectators , but most of all the judges , for proceeding ( upon the information that the vulgar , by their applauses , gave of their readiness to comply with so impious a sentence ) to his condemnation ? do not all men look upon their retracting their sentence , condemning his adversaries , and decreeing him to the honour of a golden statue , as their coming out of that frenzie , into which that temporizing humour had cast them ? an humour took isocrates to make an encomiastick , in praise of helena , that fire-brand of troy and greece ; but he durst not commend her as vertuous : and yet with how much regret of soul he went about that attempt , himself witnesseth , in his large and frequent digressions and apologies , which take up so much of that oration ; as a great admirer of him craves lieve to say , he is mostwhat beside his text in that sermon : ( wolfis argument . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] indeed he so manageth that business , as if he had a mind to make the boldest sophister despair to undertake that subject ; or as if himself were affraid of undergoing the censure he passeth upon those rhetoricians , that hugely applaud themselves , if they can strain their wits to speak but tolerably , upon an absurd and paradoxical hypothesis : ( isocrat . hel. laud. initio , ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] poverty forc'd polycrates to make a sally through the brazen wall of a good conscience , to the relief of bustris ( and as some say thyrses ) from those just charges of barbarous inhumanity , the world had loaded them with : and to the affronting of innocent socrates , and vindicating his unequal judges . but with what success , appears from isocrates his tart reflections upon those orations : from the excuse that demetrius phalereus makes for him , that he writ those orations only in jeast , to give the world a specimen of the fertility of his wit , upon so steril subjects : and from virgil's stiling bustris [ illaudatus ] unprais'd , for all he knew , that both polycrates and isocrates had writ orations , whose theme was [ the praise of busiris . ] and from isocrates , that the argument is not good , nor such as an honest discourse can be made upon . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ] isocr . bus. laud. ) peruse christ's sermon in the mount , and examine whether the doctrine he therein delivers , be not that which the world has declared it self to have a transcript of , by its blessing those that he blesseth , by its cursing those that he curseth ? by its groping after those vertues he commends , by its boggling at those debaucheries he condemns ? what has raised the heroes in all ages , to an esteem for vertue , but humility , mercifulness , purity , peaceableness , aspiring to the top of vertues stairs , by a patient bearing of evil and doing good ? what has ever been accounted the heroick degree of vertue , but that mark christ sets those that would be perfect ? which of the moralists , in their condescentions to humane weakness , stated the minimum quod sit , of vertue more favourably , and more to the incouragement of the smallest sparks , then our saviour has ; who will not have the smoaking flax quenched with the injection of the least fear of his non-acceptance of a cup of cold water : a point wherein plato so fail'd , as athenaeus passeth this censure on him : plato made laws , not for men really existing , but of his own feigning : so that when all is done , he hath men to seek , who are capable of power to perform the rules he lays down : he ought to have writ things practicable : [ — ic non optandis viris haec scribere , sed iis qui haec ipsa amplecti possunt : ] ( dipnosoph . l. . cap. . ) what has intail'd an indefeasible infamy upon mens memories , but such like enormities as the gospel decries ? what but luxury , effeminateness , cruelty , unrighteousness , fornication , wickedness , covetousness , maliciousness , envy , murder , debate , malignity , &c. have made the names odious of that wallowing hog sardanapalus , ( a perfect scholar of metrodorus , that sordid epicurean , who blamed his brother timocrates , for making the least doubt of this doctrine , that all things belonging to a happy life were to be measured by the belly , ( cotta in cicer. de nat . deor . l. . ) that devouring god-belly-gulph heliogabalus ; that shame of the country in whose lap he was litter'd , ( to use valerius his words ) gemellus , who entertain'd the consul and tribunes with naked she-servitors : that helluo of his large fortunes clodius , who , by breakfasting with dissolved pearls , brought his estate to that low ebb , as he had not a drie crust to sup with in the afternoon of his life , but what he begg'dat more provident mens doors . of xerxes , who so far effeminated his subjects ( by his own example , and his propounding of rewards to the inventors of new pleasures ) as their hands and inventions failed him , in securing to him the possession of his imperial crown . of sylla , who transmitted his own shame to all succeeding ages , by causing his cruelty , in murdering proscribed persons , to be entred in the publick rolls . of marius , nero , phalaris , and all that have been handed down to posterity , as the monsters of the age they lived in . our cade , and kett , and straw : — our rosamond , shore — have not their infamy , yet , derived down to so many generations : but should the world continue yet as many as it hath done , it would be born down the stream of time to the very last of them : and had they lived in a pagan age and climate , they would have given the same sence of these opprobries of our nation and religion , that that christian age did wherein they lived . the sacred compilers , then , of the gospel were men of no vulgar conceptions , that could frame a religion so every way fitting the common conceptions of mankind , and sute their last to every foot ( not swoln with pride or prejudice ; ) so that the voice of god that they publish'd , is the voice of the people , and finds a party for it in every human soul , not degenerate ; pagans and mahometans being so far christian , as they have any thing in them praise worthy : among whom there is nothing cried up for vertue , but what glitters like , and has some kind of resemblance to , gospelvertue . § . the poets jove was not vulgarly reputed a god. the only valuable exception against this argument , is the instance of the pagan idols ; who being the worst of men , were yet prefer'd ( in the opinion of the world ) to the honour of gods ; which gave occasion to that sarcasm of euripedes , that jupiter , neptune and saturn , and the rest of the gods , deserv'd to be banish'd heaven , as being guilty of those debaucheries would render men unworthy to tread upon earth : and to menippus ( in lucian ) to declaim against their rapes , incests , &c. and to terence , to flout the great jove , for giving encouragement to chaerea to perpetrate that rape upon his mistress , in imitation of jove's upon danae . in answer to which ( and to clear the world from the imputation of deifying the most debauch'd persons that ever lived ; ( by which act it would have confounded all principles of morality ) let it be considered : that the poets jove had not , so much as among the silly rable , the repute of a deity : for had they indeed esteemed that letcher a god , his example would have had influence enough upon it , to have turn'd the whole world into a brothel-house , in spite of all laws to the contrary . for , as st. austin observes , [ magis intuentur quid jupiter fecerit , quàm quid docuerit plato , vel censuerit cato : ] ( de civit . . . ) they that took those poetical monsters for deities , must needs have been more swayed with their example , than with plato's precepts , or cato's practice . now there being so few that pleaded the authority of jove's example to patronize their own crimes , and they that had the face to do it , being universally badged with the imputation of impiety ; for making that plea , is evidence enough , that he was not cordially worshipp'd , under that form which the poets presented him in . what needed those adulterous , covetous , ambitious suiters , in persius , have whisper'd into his ears their impious prayers ; if they had not reputed him worse than that most corrupt judge statius albius , who ( as bad as he was ) had any man begg'd his favour in such like cases ; would , with expressions of amazing horrour , have rejected the motion ? might they not have avowed and justified their impure and unjust requests , as much as , nay rather than , those that other men pour out openly , for a sound mind , a good name , &c. as tending more than these towards the conforming of those votaries to the god whom they invocated ; had they indeed deemed that letcher , to have been god - jupiter . the most audacious of them durst not thus have pull'd him by the beard , had they thought him , whom the poets painted , to have been a living lion. 't is too manifest , that the poets charming style did insinuate those ideas of the gods ( that they drew ) into the minds of many , especially of such persons , as were preoccupied with inclinations to those vices : ( for facilè credimus quod volumus ) and that out of that pondora's box issued those debaucheries that over-spread the pagan world. when i was a boy ( saith menippus in lucian ( lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) and heard homer and hesiod singing the warrs , seditions , adulteries , rapes , incests of the gods , i was verily perswaded that all these things were good and comely : for i could not imagine that the gods would have done them , had they not they look'd upon them as vertuous . who would not ( saith st. austin ) think that course of life to be followed , that is presented in stage-plays , instituted by ▪ divine authority ; rather than that that is commended to us by laws , that are but of humane institution : [ quae actitantur ludis , authoritate divinâ institutis , quàm quae scriptitantur legibus humano consilio promulgatis : ] ( de civit . . . ) and therefore he concludes that the devil 's grand design , in setting abroach the poetical divinity , was to ingulph the world in those beastly sins the poets feign'd the gods to be actors of : he by this device , ( de civit . . . ) furnishing wicked men with a cloak for their most sordid immoralities ( borrowed from the wardrobe of heaven ) spurring them on to all manner of lewdness , that they might grow up into a conformity to those whom they worshipped : and putting a check to all vertuous motions , for fear of seeming therein to outstrip their gods , and thereby to incurr their displeasure : [ quibus nihil aliud actum est , quàm ut pudor hominibus peccandi demeretur , si tales deos credidissent : ] ( senec. de beata vita cap. . ) this would be the effect of mens believing the gods to be such as the poets describe them , viz. that men would not be ashamed of vitious living . this was the ravishers cloak . [ ego homuncio id non facerem , quòd deus qui templa coeli summo sonitu concutit ? ego verò illud feci & lubens : ] ( ter. eunuch . ) this was the fewel of lasciviousness . — — cùm dira libido moverit ingenium — ( pers. sat. . ) alledged to this purpose by st. austin ( de civit . . . ) hence the authour of the book of wisdom , ( cap. . , , . ) imputes it to heathenish idolatry , that men kept neither lines nor marriages any longer undefiled : but either one slew another traiterously , or grieved him by adultery : so that there reigned in all men promiscuously , blood , manslaughter , theft , dissimulation , corruption , unfaithfulness , tumults , perjury , disquieting of good men , forgetfulness of good turns , changing of sex , &c. hence philo judaeus tells caligula , that should he , by his slaughters and impieties , gain the repute of being a god , it would eternize the repute of those villanies , and perpetuate the practice of them as laudable : ( de legat . ad caium , fol. . ) so that it is beyond the reach of human apprehension to conceive , that the poets creed should be universally embrac'd ; and that belief not turn the world into a mere chaos , in point of morality . and therefore the generality of mankinds retaining some sentements of good and evil , is a plain demonstration , that the belief of the poets was not catholick ; that the far greater part of heathens dissembled with the poetical gods , as most christains do with the true : drawing near him with the lip , but in heart denying him ; or ( in the apostles language ) professing that they know him , but denying him indeed . § . vertue made gods of men ; vice devils of gods , in vulgar esteem . that it was vertue promoted men at first to the honour of being god-born or gods incarnate , would be evidenc'd beyond all contradiction , could we retrieve pagan history to the first original : but that being as impossible , as to count the waves of the sea , with that noted fool caecilion in aelian , ( aelian . var. hist. . . tit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) i shall not lanch out into that deep , but creep by the shore of these common and universally-received maxims . . the first that bore the name of gods were the founders and great benefactors of their several nations ; who for their vertues , at the breaking of the shell of mortality , were hatch'd into deities , by the warmth of the peoples resentment of the benefits flowing to them from those second causes ; after they had lost the true tradition of the first , and were grown towards him unthankful . the cretian jupiter , of whom the poets write , had two name-sakes elder than himself ( cicero de natura deorum : ) whose true story ennius , the translator of eumeruus , thus concludes , deinde jupiter , postquam quinquies circuivit terram , reliquitque hominibus leges , mores frumentáque paravit , multáque alia bona fecit ; immortali gloria memoriáque affectus , sempiterna monimenta suis reliquit : vide lactant. de falsa relig . . . and diodor. sicul. ( lib. . antiq . ) where he saith the aethiopians thought the gods ( that is , of a second edition ) to be either sempiternal , as the sun and moon , &c. or such as had been men , but for their vertues and benefits bestowed on mankind , were made gods : ( diod. sic. ant . l , . pag. . ) hence that form in the tables : ( — divos colunto , & ollos quos in coelum merita vocaverint ; herculem , liberum , aesculapium , castorem , pollucem , quirinum , &c. ] ( cicero de legibus , lib. . pag. . ) hence virgil ( aen. . ) de saturno , qui genus indocile & dispersum montibus altis , composuit , legésque dedit — macrobius ( in somno scipionis , l. . c. , . ) upon these words of cicero : [ omnibus qui patriam conservârint , adjuverint , auxerint , certum esse in coelo definitum locum , ubi beati aevo sempiterno fruuntur : ] hath this observation ; — hinc profecti , hinc revertuntur : to all those who have preserved , succoured , benefitted their countries , there is a certain place assigned in heaven , where they enjoy a blessed eternity ; that is , saith macrobius , thence they came and thither they return . and cap. . he quotes hesiod numbering the ancient kings among the gods : indigetes divi fato summo jovis hi sunt quondam homines , modò cum superis humana tuentes , largi ac magnifici : nay 't is cotta's observation ( in cicer. de natura deor . ) that the egyptians worship'd no beast , but in consideration of some benefit it confer'd upon them : ibis maximam vim serpentum conficiunt — possum de ichneumonum utilitate , de crocodilorum , de felium dicere — belluas à barbaris , propter beneficium consecratas . — ] for the same opinion he ( a little after ) quotes prodicus , chius , euemerus , and his interpreter ennius ; [ prodicus chius , ea quae prodessent hominum vitae , deorum in numero habita esse dixit : — fortes , claros , potentes viros tradit post mortem pervenisse ad deos. — ] . now the first jupiter ( for instance ) being succeeded by so many of his name ( but not vertues ) as in process of time the joves amounted to as tertullian ( out of varro ) counts them : [ romanus cynicus varro tricentos joves ( sive jupitores dicend . ) introduxit : ] ( apol . . ) and at last , the true history of him growing as much out of the memory of men , as the history of the creation was , when he was first made a god ; this latter brood was brought over his shoulders , to share with him ( as he had done with the only true god ) in the honour of being esteemed deities : each nation contending that their own was the ancient jupiter , ascribed to their own , all that was commendable in others of that name ; and fastned upon foreigners the vices of their own jupiters : so that it was the vertue of the first jupiter that advanced all his name-sakes to divine honour . and when the crimes of the younger jupiters were by the poets fastned on him , this was so far from adding to his credit ; as , with those that believ'd the poetical stories , it lost him the repute of being a god : and with those that believ'd him to be a god , the poets lost the repute of being faithful historians , upon that very account , because they presented the gods in the form of beastly immanities ; and affirmed the god-born to have perpetrated more vile enormities than ever were acted by the off-spring of most wicked men : not only charging them with thefts and adulteries , but with the devouring of their own children , gelding their parents , incest with their mothers , and many other fedities ; as isocrates ( busirid . laudat . ) observes , calling poetical theology , blasphemy , and affirming the divine vengeance to have pursued most of them , for those impious fictions : many of them becoming vagabonds and beggars ; others being struck blind ; others , being exil'd , lived in perpetual fewd with their own kindred : and orpheus , the chief author of such like fables , being mangled alive , and torn in pieces . wherefore ( saith he ) if we be wise , let 's not follow their dotages ; nor endure ( since we make laws that one man should not slander another ) that this lawless liberty be given , of babbling what comes at tongues end concerning the gods : but let us think that both thief and recetter , the reporter and believer of such stories are grievous offenders . for my own part ( saith he ) 't is an article of my creed , that not only the gods but the god-born are not only exempted from all vice , but have all vertues so naturally implanted in them , as they become leaders and masters to us men , in all honest and praise-worthy endeavours . hence pausanias cautions his reader , not to believe what the athenian temples represent concerning the gods ; as grounded on poetical fables . on the other side , where the poets fictions were imbraced and applauded , the gods that they presented were exploded : while they muster the gods ( saith tertullian apol. cont . gentes ) into two adverse parties standing the one for troy , the other for greece : while they present venus wounded by a mortal hand , while she 's fetching off aeneas from diomed's pursuit : while they bring in mars pin'd almost to death , by undergoing a three-months penance in those chains vulcan had caught him in with venus : while they sing , how jupiter was secured by the help of a monster , from being taken with his curtizans , in the like snares : while they chaunt his lamenting sarpedon's mishap , his dalliances with juno : while , through the connivence of princes , they take liberty to feign apollo a herdsman under admetus ; neptune a mason to laomedon , and defrauded of his wages ; aesculapius to have been struck with jove's thunder-bolt , for taking too large fees for a cure : ( sure it was not of the french disease , that amorous god would have thought half a kingdom a fee small enough for that : ) while the mimick personates anubis playing the adulterer ; diana making love to the swain eudimion ( and lash'd soundly for her offences ; ) the sun lamenting phaeton's fall ; cybel ( the mother of the reputed gods ) puling at the feet of a disdainful shepherd ; the boy paris umpiring the contest for the golden apple , betwixt three goddesses . while ( i say ) the poets publish in their ears , while the mimicks present to their eyes , the obscenities of their deities , the vulgar conclude them no gods : and instead of making them the objects of devotion and religious fear , esteem them objects of scorn and derision . [ dispicite utrùm mimos an deos vestros in jocis & strophis rideatis ? ] do you , when you hear joques and quirks put upon your gods , laugh at the jeaster's wit , or at the folly of your gods ? durst ye make a sport of phaebus his tears , and laugh , while he 's presented weeping , if you really believ'd the mimick - phoebus to be a god. had they esteemed the mimick gods , gods indeed , they would have reverenc'd their presence more than cato's , before whom the romans were ashamed , in their celebrating the floralia , to call forth the mimicks to act their parts ; confessing ( as valerius max. observes , lib. . cap. . ) that they had more respect to that one man , whom vertue had made venerable , than to all the spectators , yea , than all those gods who were there personated . § . the different respect which stage-players had amongst romans and grecians : the design of mythologists . hence plato ( in his . and . books of his commonwealth ) would have that kind of poetry , that sings the flagitiousness of the gods , expelled out of every well-constituted republick ; as tending to the effeminating of mens minds , and corrupting of manners . and the ancient romans ( to prevent that evil opinion of the gods , which they foresaw people would readily take up , from such premises ) forbad the use of stage-plays in their laws of the twelve tables ; a law in force years after rome built . and when in the consulship of sulpitius and licinius , the pontiff , by direction of sibyls books , instituted them to asswage the then raging pestilence : to secure the vulgar from the dint of that temptation to atheism , that was laid before them , in those scenical prostitutions : they were admonish'd of the baseness of those fellows , by a decree prohibiting stage-players to be free of the city ( in aug. de civit . dei , . . ) as l. vives affirms out of livy . a decree which speaks that generation of men to have been ( in the opinion of the senate ) persons of most debauch'd manners , and profligated honesty ( seeing that privilege of the city was granted to many thousands of flagitious men ; ) and therefore not to be credited by the people , in what they prated or presented , either concerning god , or man. to this constitution alludes cicero , roscium ità peritum dixit ut solus esset dignus qui in scenam deberet intrare : ità virum bonum ut solus esset dignus , qui eò non debeat accedere : ] ( orat. pro roscio , referente augustino , de consensu evangel . lib. . cap. . tom. . ) who said , that roscius was so skilful an actor , as of all others he deserv'd to come upon the stage ; but so good a man , as it was pity he should ever come there . and this constitution ( perhaps ) they were induc'd to make , upon their reflecting on that mischief which the grecian contrary custom , of honouring stage-players , had introduc'd ; for it was early in the age of poetry , and before the roman name was known out of the confines of italy , that the liberty of the old comedians , back'd with the esteem they had in that state , had prejudic'd the grecians against the commonly-received gods. briefly ; st. austin has drawn , into this short syllogism , the sum of what both grecians , romans , and christians assert touching this business . the greeks propound , if the gods that stage-players represent be gods indeed , they that represent them are worthy of honour : the latins assume , but stage-players are not worthy of the lowest degree of honour , of being free citizens : the christian concludes , therefore those gods that stage-players represent are not gods. a conclusion most necessarily flowing from the premises ; but yet the roman sages , fearing that the vulgar might not have natural logick enough to gather this consequence from their excluding stage-players from the privilege of the city , they openly avowed and published this , as a sound point of their divinity ; that jupiter in the scene , was not the same with him in the capitol . thus varro , quoted by st. austin ( de civitate . . ) expresses the sence of his country-men . [ in poetical divinity there are many things feigned , against the dignity and nature of the immortal gods : for here we are taught , how one of them is born of jupiter ' s head , another of his thigh , another of drops of blood ; how one play'd the thief , another the adulterer , &c. lastly , this theology attributes those things to god , which connot befal the most despicable and wretched man. ] yea , fearing this might not prove antidote strong enough against that deadly poyson of their religion that was propined from the stage ; ( for as st. austin observes , jupiter was presented on the stage , in the same posture and accoutrements , he had in his temple : ) at last they came to this shift , that the poetical descriptions of the gods , were nothing less than they pretended in the title-page and common notion : but onely schemes of natural philosophy , under their borrowed names , ( that none might apprehend the mystery of that science , but their own scholars to whom they communicated their key ) calling the skie , jupiter ; the air , juno ; the sea , neptune ; the earth , in its central parts , pluto ; in its superficial , ceres , &c. thinkest thou ( say the patrons of the pagan cause in st. austin ( de civit . . . ) that our ancestors were such arrant fools , as not to know that the poetical gods were not gods , but only the gifts and creatures of god. that this was the old subterfuge of the romans , and of an elder date than st. austin ( and therefore not invented as a salvo against the objections of christians , but of common sense ) appears , from that passage in philo judaeus ( de leg . ad caium , . ) where deriding caligula for attempting to monopolize the honour of all the gods to himself ; and shewing how little he resembled mars : i mean not ( saith he ) that fabulous one , but him by whom we understand natural fortitude . ( a trick that philo himself had learn'd and ( without any appearance of need ) practis'd , in his turning those passages in sacred history into allegories , wherein the philosophers objected any shew of improbability or indecorum : and therefore i wonder not at his seeming allowance of this shift in them . ) and secondly , from that speech of lucius balbus ( in tully's de nat . deorum , . ) [ videtisne igitur ut à physicis rebus , benè & utiliter inventis , ratio sit tracta ad commentitios & fictos deos : quae res genuit falsas opiniones , errorésque turbulentos , & superstitiones planè aniles : et formae enim nobis deorum , & aetates , & vestitus , & ornatus noti sunt , genera praetereà , conjugia , cognationes , omniáque traducta ad similitudinem imbecillitatis humanae ; nam & perturbatis animis inducuntur : accepimus etiam deorum cupiditates , aegritudines , iracundias : haec & dicuntur & creduntur stultissimè , & plena sunt vanitatis , summaeque levitatis . ] you see therefore , how from natural philosophy , well and profitably invented , reason was drawn by head and shoulders to fictitious deities : which thing hath produced false opinions , turbulent errors and most doting superstitions : for the shapes , ages , apparrels , ornaments , lineages , marriages , alliances , and all other things of the gods , are presented to us and drawn after the similitude of humane frailty : they are moreover introduc'd with troubled minds ; and we learn their lusts , sicknesses and raging passions : which things either to say or believe of them is a point of the extremest folly , vanity and levity : and therefore piety forceth us to put a mystical interpretation upon the poets , &c. but what needed they to have cover'd the nakedness of their poetical deities from vulgar eyes with this mantle , had they not suspected the avowing them , for such , would have hazarded the bringing of their people into an opinion of socrates , who in contempt of that jove , instead of swearing by him , chose rather to swear by a dog , a goat , a goose ; conceiving the most contemptible creature of gods making , to have more divinity in it , than that monstrous god of the poets framing . so deeply are the principles of vertue and vice ( and among those vertuous ones ) that of honouring vertue , radicated in the minds of all men ( not debauch'd ) as , rather than vice shall supplant vertue of its due reward of honour , jove himself if he appear in its garb , shall be ungodded , and metamorphosed ( in the opinion of mankind ) into a devil : for such the pagan philosophers themselves do ( with one mouth ) proclaim all those reputed gods to be , that delight in blood-shed , in filthiness , &c. jamblicus ( de mysteriis pag. . ) in answer to what porphyry propounds to the aegyptian priest , touching the opinion of those who thought all presages to procede from evil spirits confesseth , that some do ; to wit , such as for their defilements are conformed to impure daemons , to prophane and dissolute spirits . and to his other question , how come the gods , upon wicked mens intreaty , to inflict unjust pains upon good men ? he gives this in answer , ( id. ibid. pag. . ) if upon mens imprecations pour'd out to the gods , some adverse things be observ'd to fall out unjustly : we must impute it to other causes ; which if we cannot find out , we must not ( for all that ) so much as suspect any thing of the gods , unworthy of the divine nature , or of that certain science of their goodness which is inbred in our minds , and wherein all both greeks and barbarians agree with us — and a little after ; if what we have said of idols and evil spirits be true — they counterfeit the presence of god , and therefore command their worshippers to be just , that themselves may be thought to be good : but because they are in their nature bad , they are prone to do evil and to lead us to evil . porphyry ( de sacrif . pag. , . ) out of plato tells us , that as heat cannot cool us ; so the divine nature ( that is all justice ) can do no unjust thing : and therefore concludes , that all those spirits , that either themselves commit , or tempt us to commit immoralities , ( though they would make the world believe they are gods , and their prince the highest and holiest god ) are no better than devils . plutarch ( in his pelopidas ) reports , that while the theban army lay encamp'd in leuctra , resolved to give battel to cleombrotus and the spartan forces ; pelopidas was terrified with a vision of scedasus daughters there ravish'd and slain by certain spartans ; against whom when their father could not obtain justice at the hands of the spartan state , pouring out dreadful execrations upon them , he slew himself upon his daughters grave . these pelopidas thinks he hears , groaning about their sepulchres , and cursing the spartans ; and their father commanding him to sacrifice a yellow-hair'd virgin , if he desired to obtain victory over the spartans : pelopidas communicates this vision and command to his prophets and associates : by whom ( notwithstanding the allegations of the examples of menaeceus , macaerias , pherecides , leonidas , agesilaus and agamemnon , in favour of it ) that command was judged so barbarous , as it was impossible it could procede from , or the fulfilling of it be acceptable to any of the gods ; for those that delight in human blood and slaughter are infernal fiends , &c. thus salacus king of aethiopia is commended for interpreting that dream , wherein he was counsel'd to assemble the aegyptian priests , and to cut them off by the middle ; as proceeding from the diabolical injection of some demons that envied his happiness , and desired to make him obnoxious to the just displeasure of the gods , for so sacrilegious an act : chusing rather to lay down the egyptian crown , which he had then wore years , and return into aethiopia : than to hold it at that price the vision set upon it , ( herodot . eutyrpe , . ) lo here , the point of this objection turn'd against those that framed it : for jove was so far from gaining by his viciousness the repute of being a god , as the vices of his namesakes ( imputed to him ) dethron'd him from that heaven , to which his own vertue had of old exalted him , while they knew and believed no other of him , but that he was the founder of their commonwealth ; that he gather'd them ( being formerly dispers'd like savage beasts ) into human societie , that he taught them by precept and example the trade of vertue , they ador'd him for a god : but when they hear the poets tell stories of his murders , incests , rapes , &c. they conclude him ( if those stories be true ) a wicked demon. yea plutarch ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the venus and harp of all philosophy , in his treatise of superstition ( moral . tom . . pag. . ) strenuously maintains the point ; that those who deny the being of god , are not so impious , as they that conceive him to be such as the poets feign him : i had rather ( saith he ) men should in their discoursing of me , say there never was any such man as plutarch , than say i was such a man as the superstitious account god to be ; sickle , mutable , prone to anger , desirous of revenge for the least injury : and that from these misconceits of the gods , men grew into the opinion that there were no gods. would god this christian age had not too sad experience of the truth of this aphorism ! for since the pulpit hath been made a stage for mimicks , who are train'd up to no other art wherein they are more dexterous , than that of making mows and wry faces upon the establish'd religion ; of misrepresenting the christian faith and the authour of it ( by fathering upon the spirit their nonsensical uncharitable blasphemous prattlings ; upon god the father such inhumane and bloody purposes and decrees , as make him look , out of their dress , more ill-favour'd than the blackest fiend ; upon god the son , the institution of a religion more barbarous than the worship of moloch : ) this stage-play divinity hath brought in atheistical contempt of god and the ministery . but i dare not give my just zeal its full scope in this place . i now alledge this only to shew , that the law of honesty , vertue and morality is so deeply imprest upon the human soul , as , rather than men ( who are not altogether brutified ) will be led to acts of injustice , upon the suggestions of a divine command , they will deny the divinity of that command ; and chuse rather to worship no god at all , than one that 's represented with such properties as bid defiance to common honesty . chap. iv. christian religion concords with the highest philosophical notions . § . divine knowledg communicated from the church to travelling philosophers . our religion elder than heathenism by heathens confession . § . christian articles implied in pagan philosophy's positions . man's happiness through communion with god , and conformity unto god. § . this conformity and communion effected by god-man . god manifest in the flesh , born of a virgin. § . plato falter'd under the burden of vulgar error . a man from god. whence multiplicity of god-saviours . pagan independency . their mutual indulging one another . § . not many , but one mediator , the result of the heathen's second thoughts . plato ' s sentence sentenced by platonicks . nothing can purge but a principle . st. john ' s gospel in platonick books . the christian premisses yielded , their conclusions denied by gentiles . plato ' s sentence ( under the rose . ) § . the church gave life to , received none from , the philosophers . the apostles , however illiterate , might perhaps spin out of their own bowels a course-spun warp , which might fit to an hairs-breadth the home-spun woof of vulgar conceptions . but then how came they to a doctrine so exactly suting the more refined notions of the most eminent philosophers ? [ quis docuit psittacum suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] if they were men of crazy or but vulgar brains , whence learn'd they to dogmatize , to grecize , in their divine philosophy , so profoundly ? to distil a doctrine so absolutely philosophical , as it either ecchoeth to what was taught in the most learned schools ; or is such as the most sagacious wits were hunting after , but could not start , and must ecchoe to , upon its proposals , or recede from their own principles . hence that of r. obad. caon . ( in psal. . ) kings daughters were among thy honourable women : [ id est , opiniones sapientùm nationum exterarum ] that is , the opinions of the wise gentiles . and that of lactantius : [ quod si extitisset aliquis qui veritatem distersam per singulos , per sectásque diffusam colligeret in unum , ac redigeret in corpus : is profectò non dissentiret à nobis . ] ( lactant . de divino praemio , . . ) if the truth dispers'd among several persons , and scatter'd among several sects , were , by any man , collected into one , and digested into a body , it would , without doubt , not dissent from us . when apollodorus offer'd to socrates a precious and gorgeous tunick and pall , to put on when he drank the poyson , and to be wrapped in when he was dead ; socrates , turning to crito , simacus , and phaedo ; what an honourable opinion ( saith he ) hath apollodorus of me , if he think to see socrates in this robe after i am dead ; if he think , that that which will then lay at his feet , is socrates , i know not my self who i am . ( aelian . var. hist. . . ) this socratical aphorism tully expresseth thus , [ mens cujusque , is est quisque . ] is one egg more like another than this of the schools to that of the gospel , where jesus concludes abraham to be still living , from moses his stiling god the god of abraham so many years after his decease ? that of abraham he left behind him in his sepulchre , is not abraham , but that of him that still lives . but it would require an age to transcribe , by retail , those numerous philosophical axioms which speak the language of scripture so perfectly ; as the whole matter of controversie , betwixt the fathers apologizing for , and the philosophers contending against our religion , was brought by mutual consent to this point : whether the wise men of the world receiv'd those doctrines from our scriptures , or the pen-men of the scripture from their schools ? celsus in origen contends earnestly , that whatsoever was solid in the christian religion was borrowed from the philosophers : by whom it was better and clearlier delivered . he instanceth in our affirming god to dwell in light inaccessible ; this ( saith he ) is no more than what plato teacheth in his epistles , [ that the first good is ineffable . ] in our saviour's commending humility . this is plato's doctrine ( saith celsus ) teaching in his book of laws , that [ he who would be happy must be a follower of justice with an humble and well-composed mind . ] in christ's saying , 't is easier for a camel to go through the eye of a needle , than for a rich man to enter into the kingdom of heaven : what is this ( saith he ) other than that of plato , [ it is not possible that a man can be very rich and very good . ] from the fame fountain celsus will have christ to draw that saying , strait is the gate , and narrow is the way that leadunto life , and few there be that find it ; and that our doctrine of the fall of angels , and their being reserved in chains , was derived from the poet pherecides and homer , ( vide l. . col . . ) the patrons of the christian cause , on the other hand contended that the waters of the academy were drawn from the wells of the sanctuary : that the sun of knowledg arose in the east , and thence displayed its beams over the world. st. ambrose proves that plato borrowed of david in psalm . . and upon that in isaiah . [ for she hath received at the lords hand double to her iniquity , ] saith he [ plato eruditionis gratiâ , in aegyptum profectus , ut mosis gesta , legis praecepta , & prophetarum dicteria cognosceret , &c. ] ( in psalm . . serm . . ) st. austin quotes st. ambrose proving from chronology , that the grecians borrowed of the jews , not è contrà : and thence commends the reading of secular history , ( de christiana doct. lib. . cap. . ) and , in his epistle to polinus and therasias , writes thus ; [ libros ambrosii multùm desidero , quos adversùs nonnullos imperitissimos & superbissimos , qui de platonis libris dominum profecisse contendunt , dilligentissimè & copios ssimè scripsit : ] ( aug. epist. . ) and not barely affirm'd it , but brought in evidence for the proof of it , either from common principles of reason , or the authority of heathen chronologers . st. origen thus , ( contra cels. lib. . cal . , , , &c. ) [ moses was long before the most ancient of your philosophers , and therefore they must borrow light from him ; but it was impossible he could light his candle at theirs , before they were lighted : and the apostles were the unlikeliest men in the world to understand your philosophers . ] the same father ( origen contrà celsum lib. . cal . . ) in answer to celsus objecting moses his juniority to the heathen theologues , saith : that hermippus ( in his first book of lawgivers ) declared how pythagoras translated his discipline from the jews into greece : and that there was extant a book of haecateus , in which he so approves of the jewish philosophy , as herennus philo ( in his commentar . de judaeis ) questions whether it be the genuine book of haecateus , whose name it bears ; it seeming to him improbable , that an heathen philologer would write so much in their commendation . st. austin in his eighteenth book de civitate , from chap. . to the end of that book , demonstrates by chronology that our prophets were elder than their philosophers . and ( in his . . de civitate dei ) affirms plato to have transcribed the description of the first matter , in his timaeus ( mentioned also by cicero , and thus translated , [ mundum efficere volens deus , terram primo ignemque jungebat , when god was about to frame the world , he first joyntly made the matter of fire and earth : ] from that of moses , [ in the beginning god made the heaven and earth ( gen. . . ) ] plato by fire understanding heaven : and his notion of the air upon the water , to have been plato's mis-conception of that of moses [ the spirit moved upon the waters : ] and his dogma , ( in phaedone ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that [ every right philosopher is a lover of god , ] to have been derived from the sacred fountains , where nothing flows more plentifully than such like doctrine . but that which made this most learned father , almost believe altogether that plato had read moses , was his observing plato to have been the first philosopher who called god by that name , which god reveal'd himself by to moses in his embassy to pharaoh : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i am that i am , or , that that is . ] a name appropriated to god by plato , in his timeus , calling god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ever-being : ] and so familiar with the platonicks , as in their master's stile they superscribed their treatises concerning god with this title [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] of him that is . a name ( saith st. austin ) i find in no books before plato , save in those where it is said [ i am that i am . ] this was modestly said of that cautious divine ; for the truth is ) alcimus writes to amynthas , that some philosophers had got that notion by the end before plato , naming epicharmus , and quoting those words of his , at which plato lighted his candle ; and plato himself in his sophista confesseth little less . but it comes all to one , as to our argument : for epicharmus was a pythagorian ; and that pythagoras the circumcised philosopher , received that and all his other refined notions from moses his writings , or by discourse from the jewish and egyptian priests , at first or second hand ; isocrates ( busiridis laud. pag. . ) gives as pompous a proof , as is to be met with any where . of the religion of the egyptians ( saith he ) i could commemorate [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] many and great things , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ] in the observing of which i am neither alone , nor first : but many both of this , and the former age : among whom is the samian pythagoras , who travelling into egypt , became their disciple , and brought philosophy and religion into greece : and clemens alexandrinus ( stromat . lib. . ) as full and clear one as can be required , who out of the pagan records , affirmeth pythagoras , to have been circumcised in egypt ; that he , having thereby liberty of going into their holy places , might the better learn their mystical theology : and that he learned there to call his school [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same importance with [ synagogue . ] the same assertion is made by justin martyr ( in paraclesi ad gentes : ) by eusebius ( in praeparat . evang. ) and , before them , by aristobulus judaeus ( in his epistles to ptolemy philometer , lib. . ) quoted by eusebius : to wit , that plato did transfer many things into his , out of the jewish writings : upon which , saith athanasius , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the law was not for the jews only ; but that nation was the sacred school of the whole world , concerning the knowledg of god , and the way of spiritual living . ] clemens alexandrinus , from their own stories , sheweth , that the grecians did not only borrow , their best notions from the jewish scriptures , but the manner of expressing them sententiously : a mode of teaching what plato commendeth , as that which all the greeks press after , but none attain'd to , but the spartans : that they so esteem'd the form of uttering moral rules in proverbs , in imitation of solomon , as they father'd such sentences , as came nearest that model , upon several authors : as if they thought many of their wisest men must have put their heads together , for the production of one so compact a sentence , as we have thousands of in scripture : each one striving who should bear away the honour of being reputed its father , as the cities of greece strove for homer . that which was thought worthy to be set over the gates of apollo's temple [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] some attributed to chilon : chamaelio , in his book of the gods , ascribes it to thales : aristotle to pythias : that other : [ nè quid nimis : ] some father upon chylon ; strato ( in his treatise of inventions ) upon stratodemus : but didimus upon solon . ( stromatum lib. . ) there is scarce a sentence of note , either in the poets or philosophers , but what the same clemens , in the same treatise , patterns in our scriptures ; and demonstrates the gentiles to have had theirs from thence , not è contrà , by computing the ages of the founders of every sect , and finding them , by their own reckoning , to be younger than moses , by many hundreds of years . xenophon , the author of the eleatick , is said by timaeus , to have lived in the reign of hieron the scicilian tyrant : by apollodorus , in the time of darius and cyrus : so that this sect is younger than most of the prophets . thales the father of the ionicks , is said by eudemus ( in his history of astrology ) to have fore-told that eclipse which happen'd at the battel betwixt the medes and lydians , in the reign of cyaxeres the father of astiages , to whom agrees herodotus , in his first book ; this cyaxeres was contemporary with salmanassar , who carried the ten tribes captive : so that the kingdom of israel was standing upon its last legs , before this sect had got foot . for the stating of moses his age he brings the testimony of appion ; ( one who so far disgusted the religion of moses as he wrote that book against it which josephus answers ) who making mention of amasis king of egypt alledgeth the testimony of ptolomeus mendesius ( a priest , who wrote the history of the egyptian kings in three books ) and saith [ that in the raign of amasis , the jews , under the conduct of moses , came out of egypt : ] which amasis was contemporary ( as he saith ) to icarus . and of dionisius halicarnassaeus , who in his chronicles affirms the argolicks , who derive their pedigree from icarus , to be the most ancient of the grecians : then whom the atticks , who come of cecrops , are younger by four generations ( as tatianus saith ) and the arcadians who come of pelasgus , nine : and the photioticks , who come of deucalion , fifteen : and the wars of troy twenty , that is , five hundred years . so much is the subject of homer younger than moses . now homer is the most ancient heathen author : and was therefore ( aelian . var. hist. . . ) painted by galaton , spewing grecian learning , and all other poets licking up his vomit . a posture wherein ( bating the homeliness of the conceipt ) moses might with more reason be drawn . for whatsoever material divine truth the heathen world had ( except the remains of the first tradition by noah and his sons ) were but the fragments of his loaf , the crums they gathered up under the table of shew-bread . hence eusebius spends the whole tenth book , de preparat . evangel . in accusing the ethnicks of ingratitude , for hating the jews , from whom they learn'd the liberal sciences : and of theft , for challenging those ethick precepts for their own which they stole out of the hebrew books . and the eleventh book in proving the platonick philosophy to have been fetch'd out of egypt and judea : and the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] writ over the portal of the delphick temple ( spoken of by plutarch ) to have been borrowed from moses his history of god's giving himself this name [ i am that i am . ] and the twelfth in instancing what platonick sentences concur with moses . besides those pagan authors quoted by clement , we have herodotus ( terpsicore . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] [ the ionians received the knowledg of letters from the phaenicians ; ] hence all learning is called phaenician . and eupolemus ( libro de judaeae regibus ) ait , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , moses was the first wise man. and for the juniority of most ancient heathen writers we have the testimony of the same herodotus , who ( in the life of homer ) collects , out of lesbian and cumane antiquities , that homer was born . years before xerxes his invasion of greece : ( circa finem . ) and of macrobius ( in som. scip. . . ) who affirmeth , that there is no greek history extant which mentions any thing of note above . years by-past , for beyond ninus nothing famous is inserted into books ; abhinc ultra duo retrò annorum millia de excellenti rerum gestarum memoriâ , nè graeca quidem exstat historia ; nam suprà ninum nihil praeclarum in libros relatum est . ] now macrobius lived under theodosius ( as johan . isaac , by joseph scaliger's indication , observes , ex codice theodosiani , lib. . titulo , de praepositis sacri cubiculi . and was , it seems , a pythagorick philosopher : and yet a gentleman of that christian emperour's bed-chamber : vide johan . isaaci notas in macrobium . my desire to secure my reader from stumbling at the objection of celsus , and to shew him the validity of that reply , which the maintainers of the christian cause return'd to it hath forc'd me to this digression , from the pursuit of that argument i was producing , to prove the consonancy of our faith with the approved maxims of philosophy ; drawn from each sides claiming the primogeniture and pleading that theirs was the first-born . it being therefore manifest , by the confession of both parties , that christianity and philosophy agree in their maxims : i shall take this as a supersedeas from that toylsom labour of collecting the several parcels of christian verity , out of the vast ocean of secular authors , on whose surface they lay scatter'd : the gathering up whereof is compared by clemens alexand. ( stromat . . ) to the setting together again of pentheus dismember'd limbs : and requires more reading , and a stronger memory than i dare pretend to : being not only of a courser clay , but wanting the helps which those learned fathers had , whom tertullian ( testimon . animae . cap. . ) affirms to have evidenced to the world , by an enumeration of particulars , that christian religion propounds nothing new or portentous , but for which it hath the suffrage of humane learning and pagan writers . a province so well administred by st. clemens of old , and the incomparable lord of plessai of late , as renders it a needless work for me . i shall therefore only instance in two or three such heads of christian doctrine ( which i have not observed others to have spoken of ) as approach nearest to the foundation , and are vulgarly reputed opposite to the dictates of philosophy , yet have been attested to by philosophers . § . . that man in order to his being happy must be restored to communion with , and conformity unto god is the assertion of the platonicks , as well as us christians . plotinus , that most refined mouth of plato ( as one ( st. austin , lib. . academ . quest . ) stiles him , who had more insight into philosophy than a thousand of our modern blatterers . ) in his first book , de dubiis animae , writes thus ; father jove , pittying labouring souls , made the bonds wherein they were held , solvable , and allowed them some interval breathings and intermissions , wherein they might live from their bodies , and from that of themselves which they had contracted by converse with their bodies : and sometimes be there , where the soul of the world is always : taking no thought of these inferiour things , ( vide jamblicum de mysteriis : tit . via ad felicitatem . ) the ground of this sentiment he might have had from his master plato , who , ( in his timaeus ) distils from his pen these golden drops : while the soul lives below god , she meets with nothing but turbulency and uncertainty ( the perfect print of solomon's seal , of his [ vanity and vexation of spirit : ] ) she must therefore fly to her native countrey ( expressed to the life in st. paul's ) [ having our conversation in heaven . ] but where shall we have a passage-boat ? how shall i make my flight thither ? there is but one expedit and certain way ; to wit , becoming conformable unto god. a main point of christian philosophy : which his foresaid scholar thus comments upon ( plotin . de contemplat . ) [ all beatitude flows from our contemplating that best and fairest father , whereby our souls ( bidding farewel to the body , and freed from drudgery ) enjoys , in that mean while , that happiness , which the soul of the universe enjoys eternally and without intermission . — no man can attain to an happy life , that does not , in the purity of chast love , adhere to that one best good the inocmmutable god. ] with the like doctrine plato in his convivio feasts his guests ears . [ a blessed man , by the inspection of the divine pulcritude , not only produceth , but nourisheth in himself , not only appearances and shadows , but real and substantial vertues such as lively express him whom we contemplate . ] was ever any thing said by christian theologues more resembling our philosophy than these platonick dictates ? compare those with the evangelical notions , of [ being changed into the same image by beholding the glory of god , &c. ] and then say , if they make not as perfect an harmony , as if these lessons had been set by the same master . now whether god did ever hang out to the world a more lively picture of himself , than him whom the apostle stiles the express image of his father's person ? or did ever throw out a stronger cord of love , to knit men's affections to himself , than the son of his love ? i dare refer to the determination of philosophy it self , after i have discussed some other maxims , common to that and christianity . § . . the original tradition of the all-comprehending evangelical promise , [ the seed of the woman shall break the head of the serpent : ] that grain of mustard-seed , whence grew the tall tree of the whole gospel : that rose of sharon in the bud , which in process of time dilated its leaves to their full dimensions ; deliver'd to the world by noah , that preacher of righteousness , was not wholly obliterated out of the memory of the gentile-world . that it still retain'd the tradition of man's apostacy from god : appears from celsus ( in orig. lib. . cal . . ) his quoting pherecides for bringing in the serpent ophioneus , as heading a party against saturn , the father of all the gods ; and therefore cast down with his followers out of heaven , and bound in chains . from aelian's reporting ( var. hist. . . ) that the serpent which apollo slew , had usurped the place of the divine oracle : a plain intimation of his presuming to wrest gods oracles ; and of his setting up his own in their room , in his conference with eve. the same author in his description of tempe , in the story of python , gives us a perfect prospect of eden : into which the serpent had insinuated himself ; and where he received his deaths wound , his fatal doom . erithraea ( quoted by lactantius ( de orig . erroris lib. . ) the greatest part of whose writings are repositories of the old tradition : ) turns this part of moses his history into verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man was form'd by god's hand , but being seduc'd by the serpents guile , be became obnoxious to death , and learn'd to know good and evil . hyginus ( in his poetic . astronom . titul . serpens ) quotes pherecides speaking of golden apples ; of a serpent set by juno to watch her orchard : of a serpent which the giants ( in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) set upon minerva , and thrown by her to among the stars . manifest prints of the old tradition . indeed the corrupt matter issuing from the wound , was a dayly monitor to humane kind , that it had been struck with the serpents poysonful sting : and therefore it is hardly conceivable , that they should wholly lose the tradition of the remedy , the memory of that soveraign plant which would cleanse and heal them . though , through the vanity of men's minds , and the craft of those who made themselves lords over their faith ( on purpose that they might settle themselves in a more absolute dominion over their persons ) that tradition was in time so corrupted ; as it requires a more than ordinary sagacity to scent out the foot-steps of it ( and i hope the candid reader will take that for my apology , if in hunting after it , i come not always within so full a view of the game , or follow so hot a scent , as to have the whole pack of readers , with one mouth , cry ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) there , there . ) howbeit i despair not , but that ( by the help of the fathers pricking out some of the prints before me , and with the assistance of his spirit whose cause i am pleading ) i shall trace out the remains of this tradition in secular authors , so near its scent and first original : as to make it probable , if no more , that what the apostles delivered in thesi touching the blessed jesus , is suitable to what is taught in hypothesi by the philosophers : especially those of them , who ( to vamp and furbish the sullied and almost worn-out knowledg thereof ) travell'd into those parts where the original of that tradition was preserved . i will begin with that of plato in the phaedra pointed out by ( the best versed in humane learning of all the fathers ) clemens alexandrinus , ( stromat . . . ) who quotes that travelling philosopher reporting this to have been the opinion of those barbarians , of whom he learn'd his philosophy ; as also of the brachmans , odrysians , getes , aegyptians , arabians , chaldaeans , and all that inhabit palestine : that certain blessed souls ( or daemons ) leaving their supercelestial place , vouchsafe to descend into this earthly dungeon , and , in assumed humane bodies , to undergo all the miseries that man is obnoxious to in this life : and undertaking the care of mankind , to give laws , and teach philosophy . this , origen ( contra celsum , l. . ) reminds celsus of , charging it upon his epicurean blockishness and want of reading , that he should need be told , that it is the common sentence of all philosophers ( who held the being of a god , and his providence over man , ) that some gods have been manifested in humane flesh , assumed humane shape , that they might deliver oracles , and bring releif to mankind . jamblicus writes after plato's stile ( de myster iis , tit . quando alia numina , &c. ) making the heroes or semidei to unravel the snarls which the cacodemons make : assigning to these last , that they oppress and distemper the body , that they draw the soul downward , and hinder it in its motion toward heaven : to the first , that they stir us up to good actions , that they enliven and enlighten us , provoke us to great and generous vertues , that they watch over our souls , and loose them from corporeal and terrene intanglements . and in the same treatise , [ tit . quae ratio sacrificiorum , &c. ] he lays down this as a principle , that we cannot attain to communion with the incorporeal deity but by the mediation of the corporeal or incarnate . a point which he transcribed out of his master plato , who ( in his convivium , thus dictates : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. god is not to be approached to by man : but all the communion betwixt god and man is through the mediation of demons : that is , good demons , or gods made men : a middle betwixt god and man , the bond which uniteth and joyneth us and god ; as plutarch observes , in his treatise de defectu oraculorum , where he commends this opinion , as that which salves many and difficult doubts [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] of this ethnick principle st. austin takes notice , ( de civitate lib. . cap. . ) titul . homines ut commendentur diis , bonis daemonibus uti debent advocatis : and ( lib. . cap. . ) tit . an amicitia caelestium per intercessionem daemonum possit homini provideri ; and ( lib. . cap. . ) tit . non iali mediatore indigere hominem qualis est daemon . that as the pagan philosophers held , that men must make use of good demons to commend them to the gods : whether the friendship of the caelestials can be procured to man , by the intercession of demons ? man does not need such a mediator as the demon is . and as to that branch of it which asserts the virgin-birth , st. cyril gives his catechumens this item ( catech. . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] if the grecians question the possibility of christ's incarnation , they may be confuted by their own mythologists . upon which point tertullian ( apolog . cap. . ) ( after his common use ) hath this excellent animad version . [ recipite hanc fabulam , similis est vestris , &c. ] if the story of christs incarnation be a fable , ye ought to embrace it ; you have no reason to think it strange , that the son of god should be born of a virgin : for how many stories have you like this , and far less like to be true than this ? you feign your jove to have had sons begot of mortals , which even a good man would be ashamed to father : begot in incest , of his sister ; in adultery , of other mens wives ; in fornication , of virgins ; in the shape of fish , fowl , and horned beasts , &c. had not the world been prepossest with this opinion , that god-saviour was to be incarnate , and to assume the womans seed ; how could it have been so easily induc'd to believe , that persons of more than common prowess , vertue and activity ( especially in cultivating , protecting , rescuing , or delivering humane kind ) whose original on the fathers or mothers fide was obscure , had their extraction on the fathers side from some deity or other . whence pausanias ( in his corinthiacis ; ) though he bring different reports of the original of a●sculapius , on the mothers side , ( so obscure was the parentage of that great succourer of all mortals ( as he is stiled in that oracle which his father gave to apollophanes ) whom the dog and she-goat of arestanus found on the mount epidaur ) yet he fathers him , by common vote , upon apollo : and introduceth apollo , thus resolving the question of apollophanes , concerning his mother : that he was not the son of arsinoe , nor a messenian ; but an epidaurian , the off-spring of himself and the fair coronis : and the same author expounds homer , as stiling mochnon [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] man , the son of god. stesichorus , in his fragments , collected by henry stephen , stiles clymene ( after she had brought forth children to sol ) his virgin-wife [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] & virginalem uxorem . nay if he were a person of extraordinary beneficence to his country , though he had been born in wedlock , and during his nonage reputed such a mans son ; yet after the performance of his heroick , and more than humane exploits , some god or other claims him for his son and makes his father construe that verse . hos ego filiolos genui , tulit alter honorem . thus hercules shakes off his father amphitruo , for jupiter ; plato would have discarded his father ariston ; for apollo ; and alexander his , for jupiter hammon . and so ambitious were the females of the honour of being esteem'd mothers of god-saviours , as they were contented to keep their sons counsel , and to blow their husbands horn ; ( which it had been more for their credit , to have put in their pockets ) had they not conceived , that the honour of that , would counterballanee the shame of this : just as the patriarchs zeal to have the promised seed come from their loins , over-weighed the sin and shame of their polygamy . in which conceit , these good women wrote after the copy , which mother eve set them , at cain's birth ; whom ( thinking he had ben the promised seed ) she welcom'd into the world with this congratulation [ i have gotten a man from the lord : ] she thought she had got the man of god , the promised seed , by the fore-top , when she had the seed of the wicked one by the heel . [ alii subtiliùs [ possedi virum dei : ] quasi intelligeret heva , jam se habere illum sibi promissum serpentis victorem : ità fidem hevae laudant , quòd promissionem fide amplexa sit , de conterendo per semen suum diaboli capite : putant autem in persona vel individuo fuisse deceptam ; quia ad cain restrinxerit , quod de christo promissum erat . ( calvin in genes . . . ) hence pharaoh caused joseph , to be proclaim'd [ abrech ] saviour of the world : ( st. jerom , question . hebraicis , genesis . . ) and as such they worshipped him afterwards , under the symbol of an oxe , as the israelites did under the image of a calf . a great many such god-men were precipitated into the world , through its impatiency to stay , till the fulness of time wasco●●e . this is that which origen ( lib. . calum . . ) gives in reply to celsus his jew , excepting against the article of christ's being born of a virgin : we christians ( saith he ) are not the only men that report heroes to have been born of virgins : of the truth of which assertion , he there makes demonstration by several instances . of this extract were those whom creon in sophocles his antigone stiles [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] deos indigends . tully's invention is stranded , in seeking a salvo for that point of secular theology and religious custom , of inclining to canonize those rather , who were feigned to have a god to their father , than a goddess to their mother : a custom which seems to him to contradict both the civil and natural law ; where the mothers side is esteemed the surer side . [ quid quorum matres ? opinor etiam magis : ut enim in jure civili , qui est de matre libera , liber est : item jure naturae , qui de dea matre est , deus sit necesse est — tales tamen nusquam coluntur : ] ( de nat . deor . l. . pag. . ) but this observation unties this knot , viz. it was the seed of the woman which the world look'd after for redemption , and had respect to , in their canonizing of their worthies . for the clearing of which ; and that the sparks of evangelical truth , raked up in the fore-alledged secular authorities , may shine out , it will be necessary to blow away the ashes they are raked up in . § . all these quotations faulter under the weight of that vulgar error , which had the chief hand in corrupting the original tradition , by introducing the multiplicity of god-saviours . an errour ( i suppose ) at first taken up in policy , by the heads of the first schisms from the patriarchal church ; who , forsaking the one body , cleft the one head , the one seed , into many , to serve their own interests : teaching their several colonies to expect ( each faction in their particular separations ) the birth of the promised seed in their own conventicle : ( just as our modern separatists from the unity of the catholick church teach their several parties to believe , that they are that peculiar society , out of which must procede those more than men who must effect those strange things of which they dream waking . ) and when upon these suggestions , each schismatical confederacy had brought forth saviours of their own flesh and bone , the politicians were forc'd to allow this multiplicity , for peace sake , to suppress their otherwise-endless contendings , about the priority of those several saviours , which each nation , before mutual commerce , had made to it self : and the meliority of those various religions , wherewith those gods were worshipp'd . to prevent irreconcileable wrangling upon this diversity ( appearing still more and more , as the nations of the world came acquainted with one another : so as not so much as the pitcher that stands upon hydras back to tantalize the crow , but was contended about : some affirming it to be , that wherein matusius presented to demophon his daughters blood mixt with wine ; others , that wherein icarius presented wine to the ligurians , &c. ( hygini poetic . astronom . tit . hydra , . ) they all came to this point , and ( by universal consent ) centred in this opinion , that the genii or angel-guardians of each country , deputed by god , as so many lords presidents over their provinces , under himself the emperour of the whole world , suted themselves in their government of them , to the nature and constitution of the respective climates within their jurisdictions . hence , as it were , according to the disposition of the matrix , one country produceth a virgin-born god of one temper ; another , of another ; one a male , another a female deity ; here a mars , there a venus ; here a saturn , there a jupiter , &c. every one of which are best pleased with that kind of divine service that best sutes the genius of the place of their birth . hence jamblicus builds the greatest part of his discourse , about divine worship , upon this foundation of gods presidents over several countries and commodities : ( de mysteriis , quae ratio sacrificiorum : ) and symmachus his arguments to valentinian , theodosius and archadius , for indulgence of the gentile polytheism , upon this maxim : [ varios custodes urbibus cunctis mens divina distribuit : ut animae nascentibus , 〈◊〉 populis fatales genii dividuntur : ] ( lib. . epist. . ) the divine mind hath distributed to all cities various guardians , as souls are shared out to organized bodies , so fatal genii to nations . that this was their pacifick salvo , for their multiplicity of god-saviours , and of the worship tender'd to them , is manifest , from the discourse of celsus in origen ( lib. . ) where he states the case thus : [ the law-givers of particular regions were directed by the angel-guardians of the places , in a way of congruity to their particular climes . ] ( in allusion to which st. paul stiles some devils [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( eph. . . ) of the same stamp in christian rome , apostatized to heathenism , are their mahuzzims , who together with god ( to them ( when daniel wrote ) a strange god ) that church worships , causeth to rule over many , and distributes the earth amongst them , for a reward : ( dan. . . vide meed , vol. . book . cap. . ) [ thence that diversity of laws , ( saith celsus ) yet all just ; of religions , yet all pleasing to the gods to whom they are directed . ] the ethiopians about meroe worship jove and bacchus ; the arabians , bacchus and urania ; egygpt generally , osiris and isis ( some particular provinces excepted , that have their peculiar deities ; as the saitae , minerva ; the nancratitae , serapis . — ) and that they may please such variety of palats ; one country hath these , another other kind of rites : one country abstains from eating sheep , another from goats , another from heifers , another from crocodiles ( as sacred to their gods ) which other countries feed upon , without fear of displeasing their deities . to which purpose he quotes , out of herodotus , ( herodot . euterpe , l. . . ) this pleasant story . the inhabitants of marea and appis ( towns in the confines of egypt and lybia ) disrelishing the religion of egypt , because it prohibited the eating of heifers ( after which their teeth water'd ) were taught by that master of arts , the belly , to plead , their towns belonged to lybia , not egypt : upon which they dispatch messengers to jupiter hammon the lybian god , to tell his holiness , that they belonged to his dominion ; that thenceforward they would renounce egypt and her cow-goddess : neither would they ask her lieve to eat beef : for being without delta ( the utmost bounds of egypt ) they were born under a better planet , than to be kept tantalizing , within the sight of so many fat bullocks as their country bred , whose flesh they must not eat , for fear of displeasing the goddess : for their parts , having said their grace to him , they were resolv'd to fall to , if he would say amen . but he ( whether , after the guise of the english courtesie , he would yield to his sisterdeity the upper hand at table , the preheminence in carving ; or whether he thought it not worth the while ( with her displeasure , and so great an appearance of injustice , as removing the old land-marks might be interpreted ) to add to his province so belly-god a people , as hung to him by nothing but the teeth , and would prove only trencher-chaplains ) would not give them their longings , but bound them to a perpetual lent , as being within the jurisdiction of egypt , which was not bounded with delta , but the nile ; out of which whosoever drank their mornings draught , must not dine with beef . this point of gentilism joshua disswaded the israelites from imbracing , in his sarcastical allowing them to chuse , whether they would serve the gods of the nation , from whence they came ; or of the nations of of whose land they had got the possession : or of the god of abraham , isaac and jocob : of whose faith this was the crown , that coming into a strange country , they neither brought their penates with them , nor received the gods of canaan , but adhered to the true god who appeared to abraham . whereas nahor's family was tainted with the vulgar error of local deities : so far , as rachel ( not daring to trust her self in a foreign country without the salvifick presence of her fathers gods ) stole away those consecrated images of them , into which she conceiv'd the spirits of those gods were entred : the purging his family of which , and erecting an altar , and adhering to the worship of that god appeared to him , was jacob's commendation . the mixture of religions in samaria grew up of the same seed ; as also the fearful apostacies of israel and judah , both while they were one commonwealth , and after they were divided into two kingdoms . for , not confiding in their own god , they called in , as it were to his aid , the gods of egypt ( the golden calves ) the gods of moab , baal-peor , &c. whom while they sought to please , with services sutable to each deity , they fell to these barbarous immoralities ( of open fornication , of sacrificing children , &c. ) as ripened them for transportation and captivity . in which school of affliction they so profitted , as after that they could never be induc'd , by the severest torments , to invocate the names of any foreign gods. but to return to the philosophers . from this distribution of countries ( saith celsus ) among guardianangels , and their disposal of religious affairs , congruously to the climates which fell to their lots ; it comes to pass , that diverse countries have different funeral rites : some by burning , some by interring , some by burying in their kindreds maws : each affirming their ownway best for themselves , and most pleasing to their local deities . so as the scythians esteem cannibalism a sober and religious custom ; and some indians account it an act of piety to kill and eat their decrepit fathers . of which different sentiments we have a famous example in the story of darius ; who calling together his grecian companies , and asking at what price they would be hired , to devour their defunct friends ? received this answer from them , that they would not by any means be hired to commit so savage an act : then calling his indian soldiers ( whose funeral ceremony was , with a great deal of solemnity , and ostentation of piety , to devour their deceased parents ) he propounded to them what wages he should give them to burn the bodies of their dead kindred ? they holding up their hands , as men astonish'd at the horror of this motion , beseech him he would not pollute his tongue and their ears with such a more than barbarous proposal . hence celsus can allow the jew to adhere to the religion of his own country ; but that he should impose upon all other nations the god of israel ( one of the least and most contemptible provinces of the world ) this he can by no means digest . hence josephus ( contrà appion , l. . ) is so shie of condemning the religions of other countries ; that to the calumners of lysimachus he promiseth he will not recriminate ; it being sufficient for him to maintain the religion of his own country , without taxing others : their law forbidding them to speak evil of the gods. and that therefore what he should speak in disparagement of the grecian deities , should be no other , than what had been formerly said by their own most approved authors . though he was grosly mistaken in his interpretation of that sentence [ thou shalt not speak evil of the gods : ] ( that being intended of magistrates , as his contemporary st. paul rightly applied it ( act. . . ) yet this argues how tender that great politician was , of breaking the bond of common peace , which tack'd upon this pin ; let every nation abound in its own sence , as to matters of reliligion . this makes me less wonder that xenophon ( the greatest politician , soldier , orator , and philosopher , that ever met in one man altogether ) should , in that his specimen of an absolute accomplish'd prince , constantly represent cyrus as having an equal devotion for the gods of those several nations , through which he made his marches or conquests : ( xenophont . cyrus , lib. . cap. . ) in his expedition for the relief of his uncle cyaxeres , at his approach to the utmost bounds of persia , he presents him invocating [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and beseeching the gods and heroes presiding over the land of persia , that they would propitiously dismiss him . at his entrance upon media he presents him beseeching [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the gods of media , propitiously to receive him , ( xenoph. cyr. lib. . . ) and at his entrance upon assyria [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] he pacifies and propitiates with sacrifice the heroes of assyria . his custom of sacrificing [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] was observ'd by alexander and the romans , who upon no other account sacrificed at jerusalem , to the god of the jews , when they sojourned there ; as , out of apollonius rhodius his scholiast , is observed by scaliger ( in eusebii chronic . num . . ) upon this account the crime , which creon charged polinices with , was , that he attempted to overthrow the land of the theban gods and their laws ; their laws extended no further than their lands : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took their name : ( sophoclis antigone . ) § . how far this supposition , of gods assigning the regions of the world to the guardianship of particular angels , may stand with scripture-grounds ; either according to mr. meed's scheme , who applies to this purpose that text of zachary , [ these are the serene eyes that run to and fro through the world : ] or according to the compute of some of the ancients , who apply to it that text of moses ; [ when the most high divided to the nations their inheritance , when he separated the sons of adam , he set the bounds of the people , according to the number of the children of israel : ] ( in the exposition of st. jerome , in daniel . cap. . vis . . ) that is , as israel was divided into twelve tribes , so the world was parted into twelve [ majores gentes ] ancient nations , and an angel set as president over each of them : one of them conceived by daniel to be called , the prince of the kingdom of persia : ( jerom in dan. . ) [ princeps autem regni persarum restitit mihi diebus : ] videtur mihi hic esse angelus cui persis credita 〈◊〉 ( juxt à illud , [ quando dividebat altissimus gentes — statuit terminos gentium juxt à numerum angelorum dei : ] faciens pro credit â sibi provincia , nè captivotum omnis populus dimitteretur , enumerans peccata populi judeorum , quòd dimitti non deberent . ) but the prince of the kingdom of persia resisted me one and twenty days . this seems to me ( saith st. jerome ) to be that angel to whom persia was concredited ; ( according to that [ when the almighty divided the nations — he appointed their bounds according to the number of the angels of god : ] an agent for that province that was committed to his trust , pleading , by commemorating before god the sins of the jews , that they might not be dismist out of captivity to the persian empire . ) and because there were twelve ancient nations ; hence these presidents are altogether stiled by the gentiles , [ duodecim dii majorum gentium , ] the twelve gods of the ancient nations . how far ( i say ) this hypothesis in general , and which of these ways of applying it is grounded on scripture , would carry me too far out of my way to discuss : ( origen ( lib. . contrà celsum ) hath an excellent discourse upon this subject , whom they that have a mind may consult . ) that which at present i am commending to my reader , is the abstraction of plato's sentence , from the errors of those times wherewith he was born down ; yet so abstracted , it may afford us the genuine sence of the philosophers , touching the end of god's incarnation ; viz. to communicate divine oracles , and to relieve mankind by suffering , that is , to be ( in the christian dialect ) our priest and prophet , our lord-saviour . whether this is to be perform'd , by piece-meal , for several nations , by diverse gods incarnate ; or at once , for all , by one ; according to the dictates of the philosophical schools , where they speak under the rose , out of the hearing of the vulgar , and are not biass'd with fear of going against the current of the popular opinion , is another question , and comes next to be discuss'd : and let plato's school determine it by the mouth of his scholar porphyry ( as malicious and potent an adversary as the christian cause hath met with ) who affirms ( as he is quoted by st. austin ( de civit. . . ) that this was the respond from the divine oracle , that the humane soul cannot be purged by the most perfect sacrifices offer'd to the very chief of the celestial gods , ( the sun or moon ; ) but only by a principle . upon which st. austin hath this animadversion ; thou mightest have spared the labour of telling us , that nothing can purge the soul but a principle ; after thou hadst said , the sun or moon , sollicited by the purest and every way compleatest sacrifices , could not do it : for if they cannot , who are the chief of the heathen gods , sure , 't is out of the reach of the underlings to do it . observe by the way , rhat ludovicus vives translates telesmata , perfect sacrifices : but selden makes them all one with teraphims , that is , images ; which were thought to be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] replenished with the deities of those gods they were dedicated to : and whom they invocated after the performing of sacrifice before them . ( such an one was pope gerebert taught to make by the saracens of spain ; and our bacon falsly reported to have erected . ) saving that the teraphim was the head of a man , bearing the name of one deity alone ; but the telesmata had the images and names of all the gods they could think of . such were those of apollonius tyaneus , mention'd by justin martyr , ( respond . orthodox . . ) such as scaliger ( in his epistle to casaubon ) affirms he had frequently seen . this therefore is manifestly the importance of porphyry's dictate , that the most religious worshippers of all the known gods , cannot thereby be purged . but what means porphyry by a principle ? that will best be discerned by observing ( with st. austin ) that the platonicks held three principles ; the father ; the intellect , mind , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the father : and the bond of these , viz. the spirit : not the soul of man , as plotinus misinterprets it ; ( for that must have been postpon'd to the father and his mind ; whereas plato interpones it , that is , makes the spirit the bond or tie betwixt them : ( vide testimonium platonis ( in epimenide ) de patre filióque ; & plotini verba ( in libro quem inscripsit de tribus hypostasibus ) citata ab eusebio ( in praepar . evang. . . ) & numenii testimonia de trinitate ; de primo deo & deo creatore & spiritu vivificante . ) thus also zeno affirms , fate ( that is , the necessary being ) to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word , god , and the soul. and plato himself ( in his . book de legibus ) brings in socrates , after he had discoursed [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] of the one good ( that is , god ) telling glaucus , he will speak [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] of him that is both the begotten of that good , and his express image : and in his epistle to hermius , he hath these expressions — swearing by [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] god the maker of all things , and the lord-father of that principle and cause : and in his epinomides , he mentions [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the word , the most divine of all things ; by which the world was framed , whom a wise man admiring , is inflam'd with desire to understand , how he may be happy in this life and the future . as to the third principle , he saith , he knows not what name to give it ; except he should call it [ the soul of the world ; because it gives life and being to all creatures . ] and in his epistle to dionysius , he tells him that he writes [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of the trine divinity , that is , as porphyry ( alledged by st. cyril against julian ) expounds him , three subsistances ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the essence of the divinity . consonant to which platonick dictate , is that respond which the oracle of serapis gave to thales king of aegypt , at the time of the trojan war , inquiring who was happier than he ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus macrobius stiles the first person [ the truly chief god ; ] the second [ the mind or thinking of that god ; ] the third [ the soul or spirit proceeding from that mind . ] anima ex mente processerat ; mens ex deo procreata est : ( macrob. in som. scip. . . ) these allegations bid fair for the proof of this opinion , that the philosophers were not wholly strangers to the mystery of the trinity : and in the last of them macrobius makes confession of the trinity , in as plain terms as we christians do ; and of the order and manner of the procedure of the divine persons , plainer than the grecian church would yield , or the latin church could prove the sacred scriptures to declare . i appeal to their contests about the word [ proceeding ] and the clause [ de filióque : ] and to macrobius a greco-latin platonick his so clearly asserting , that the mind was begotten of god ( the first person ) and the spirit proceeded from the mind . but that 's more than i do ( or need to ) produce them for : the use that i have for them , is only to give testimony , that the platonicks vouchsafed the name of a [ principle ] to nothing , but god the father , god the word , and god the spirit : and therefore it is not ( even by their principles ) in the power of any other god , by his mediation , to bring the soul by purgation into conformity to or communion with god : nothing but a principle can effect that ; and there are but three principles , father , son , and spirit , say the platonicks . to this platonick notion of a principle our saviour seems to allude ( john . . ) where , to the jews asking who he was ? he answers [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ( in st. austin's ( de civitate . . ) and others ( st. ambros. hexameron . lib. . cap. . ) of the fathers judgment ) that he was the beginning : [ respondit se esse principium . ] to be sure the platonicks did , in a peculiar notion , denominate god the word , the principle . which made amelius , when he read the beginning of st. john's gospel , ( in the beginning was the word [ apud deum esse , & deum esse , & per ipsum omnia facta esse ] the word was with god , and was god , and by him were all things made ) cry out [ per jovem ! barbarus iste cum nostro platone sentit verbum dei in ordine principii esse : ] this barbarian is of our plato ' s opinion , that the word of god is in the rank of principles , &c. and that other philosopher whom simplicianus b. of millain informs st. austin of ( de civitate . . ) to protest [ those words of st. john [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] deserved to be writ in letters of gold , and to he hung up in the most conspicuous places , in all churches : ) and st. austin , in his confessions , say , that [ he had read the beginning of st. john's gospel in the platonick books , in sence , though not in the very same words : ] ( lib. confess . . cap. . ) [ procurasti mihi quosdam platonicorum libros , & ibi legi ; non quidem his verbis , sed hoc idem omninò : there i read ( saith he ) and found proved by various reasons , that in the beginnning was the word , and the word was with god , and the word was god , that by it all things were made : multis & multiplicibus suaderi rationibus , quòd in principio erat verbum , & verbum erat apud deum . — there ( in the platonick writings ) i read ; that the soul of man , though it bear testimony of the light , is not the light , but god , the word of god , is that true light that — et quòd hominis anima , quamvis testimonium perhibeat de lumine , non est tamen ipsa lumen , sed verbum dei deus est lumen verum , quod illuminat omnem hominem . — and that he was in this world , and the world was made by him , and that the world knew him not : & quia in hoc mundo erat , & mundus per eum factus est , & mundus eum non cognovit . but that he came unto his own , and his own received him not , — i did not read there : quià verò in suos venit & sui eum non reciperunt ; quotquot autem receperunt eum , dedit illis potestatem filios dei , non legi ibi . there also i read , that god the word was not born of flesh or blood , nor of the will of man , or the will of the flesh , but of god : item ibi legi , quià deus verbum non ex carne , non ex sanguine , non ex voluntate viri , neque ex voluntate carnis , sed ex deo natus est : but that the word was made flesh and dwelt among us , i did not read there : sed quià verbum caro factus est & habitavit in nobis , non ibi legi . in those platonick writings , i found it said in various and many forms of speech , that the word , the son , is in the form of the father , counting it no robbery to be equal to god ; because he is by nature god : indagavi quippe in illis ( platonicis ) literis variè dictum & multis modis , quòd sit filius in forma patris , non rapinam arbitratus esse aequalis deo , quià naturaliter id ipsum est : but that he emptied himself ( taking the form of a servant ) to the death of the cross — is not mentioned in those books : sed quià seipsum exinanivit , formam servi accipiens , in similitudinem hominum factus , &c. non habent illi libri . indeed that before and beyond all , thine only begotten son incommutably continueth coeternal with thy self ; and that mens souls do , out of his fulness , receive what makes them happy ; and by participation of that wisdom that rests in him are made wise , is affirmed in those platonick books : quòd enim ante omnia tempora & suprà omnia tempora incommutabiliter manet unigenitus filius tuus coaeternus tibi , & quia de plenitudine ejus accipiunt animae ut beatae sint , & quia participatione manentis in se sapientiae renovantur ut sapientes sint , est ibi , &c. this is a testimony so weighty , as we cannot question the truth of ; it being given in his confessions made to god : and so full , as it not only proves this particular , that the platonicks conceived the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the son of god , by whom he made the world , to be in the order and degree of a principle ( which was all i produc'd it for in this section ) but my general position , laid down in the first section of this chapter , that what the gospel asserts in thesi of our jesus , the platonick school asserted in hypothesi , concerning him that was to relieve mankind . plato's doctrine of purgation came so near ours ( saith st. austin ( de vera religione , cap. . ) as many platonicks upon that account turn'd christian [ paucis mutatis verbis & sententiis : aut si hoc non facerent , nescio utrùm possent ad ea ipsa quae appetenda esse dixerunt cum istis faecibus viscóque revolare : ( ex platonis phaedro & de legibus & timaeo . ) with the alteration of a few words and sentences ; and if they had not , i cannot tell how they could , with the birdlime and dregs of those their errors ( which christian religion confuteth ) have flown back to that good they said was to be desired , and those their sound principles , which both we and they joyntly hold . the only thing they disgusted , being the application of those things to christ ; they stumbling at the same stone , at which the jews stumbled , the cross of christ : and taking it in scorn , that so mean a man as jesus of nazereth , should be reputed , to be the saviour , to be that principle , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that son of god , that was to enlighten every one that comes into the world ; out of whose fulness all our wants were to be supplied ; by the participation of whose wisdom we are made wise , &c. for st. austin , when he saith . [ he could not find in their books that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was come into the world , came to his own and his own received him not , took upon him the form of a servant , and humbled himself to the death of the cross. ] must not be understood , to deny that it was to be found , or that himself had found in the platonick writings : that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in order to humane redemption ) was to come into the world , to assume our nature , to be wounded for our transgressions : for whoever it was by one ( or more ) that man-kind was to be relieved : that one ( or more ) must , as we have heard the oracle ( the god of philosophers , as they stiled him ) deliver , descend from his ( or their ) supercelestial place , into his dungeon of earth : and in 〈◊〉 ( or their ) assumed body ( or bodies ) endure all the miseries of this life , &c. as ( sect. . cap. . ) hath been quoted ; out of which sentence ( not only of plato , but of all that exchanged not the old traditional philosophy for the kitching-experiments of greece , whom jamblicus compares to ships without balast ; for that they had emptyed themselves of what they had received by the old tradition , ( de mysteriis , tit . de nominibus sacris , ) we have been , all this while , boulting the bran of their conceipted multiplicity of god-saviours , by the sierce of their more sober and considerate doctrine , poured out into the bosom of their friends , sequestred from the censure of the vulgar ( before whom it was not safe to speak all they thought : ) [ difficile est negare , credo , si in concione quaeratur ; sed in hujusmodi concessu facillimum : ( cicero de natura deorum , lib. . ) it is an hard matter , i confess , to deny this in the hearing of the multitude ; but very easie in such a select assembly of friends and philosophers . ] and have thereby gain'd from them the unforc'd confession of this evangelical truth . that man's restauration unto communion with , and conformity to god , cannot be obtained by the incarnation of separate spirits , or blessed souls , but of god himself , descending into the dungeon of this earth , assuming our nature , and in that nature suffering what was due to us ; and delivering to us the divine oracles . plato therefore in assigning this effect to a multiplicity of holy souls or spirits , coming down from heaven , in several ages , and countreys , was a popular complyance with the vulgar errour : either out of fear to in 〈…〉 his master socrates his fortune , or out of design to have the world believe ( as some of his great admirers did ) that himself was one of those officious spirits : or if he spake as he thought , it was the froth and ebullition of that vanity of mind judicially inflicted upon such ; as knowing god , did not worship him as god. that this was his errour , and such an errour , as himself , in his lucid intervals , renounc'd , and was forsaken in , by his own followers : hath been sufficiently cleared ; if the weight of this point , and the dissatisfaction of some most deservingly eminent modern divines , did not make it shake upon its strongest supporters , and ( as it were by its nods ) becken to us to strengthen it by buttresses : i shall therefore beg my readers patience ( which i doubt not but to obtain of him if he can but construe that of the epigrammatist ; [ non sunt longa quibus nihil est quod demere possis ; sed tu , cosconi , disticha longa facis : ] mart. ) while i make it yet more manifest . chap. v. none of their local saviours were able to save . § . their white witches impeded in doing good by the black . lucan's hag more mighty than any of their almighties . § . none of their saviour's soul-purgers . § . porphiry ' s vote for one universal saviour : not known in the heathen world. altars to the unknown gods ; whether god or goddess . § . the unknown god. § . great pan , the all-heal , his death . § . of their many lords none comparable to the lord christ ; to us but one lord. § . porphyry ( aug de civitat . . . . reference : ) from experience confesseth the inability of those reputed good spirits or god-saviours , to whom the heathen applyed themselves for cure , to gratifie the commerce to them ( their most severe worshippers ) in their desired soul-purgations : in that they were often impeded by their superiours ; and their superiours manacled in the conjurers bands , so as they durst not effect the desired purgations ; so terrified by the black witch , as the white witch could not loose them from that fear , and set them free , to do that good , to which their own natures inclin'd them , and their most religious votaries solicited them . ( whereupon st. austin facetiously thus explains : ergo & ligavit iste & iste non solvit . o animae praedicanda purgatio ! ubi plus imperat immunda invidentia quàm impetrat pura beneficentia ; ubi plus valet malevolus impeditor quàm beneficus purgator animae . ] the cacodemon , it seems , could bind and the good angel could not lose . oh praise-worthy purgation of soul ! where unclean envy obtains that power , which pure bounty cannot ; where the malicious opposer is of more strength than the liberal purger of the soul. but however ridiculous either the opinion or grownd of it were : this doctrine the platonicks grounded upon that complaint which a certain chaldean made , that all his attempts , and greatest endeavours , for the purging of his soul , were frustrated ; by reason that a man , potent in the theargick art , envying him that felicity , bound up the hands of the divine powers , charm'd by his conjurations , so as they could not grant his request . the romans more than once experienc'd the same thing : for sometimes these plebeian deities lay bonds upon the superiour : as those in rome , whose sacred houses had been turn'd to private dwellings , suspended , and ( as it were , ) entred a prohibition against esculapius : that he could not proceed in the cure of the pestilence ( then raging ) till they had been compounded with , and their houses restored , ( cicero in orat . de aruspicum responsis . ) this was about the first punick war : ( orosius lib. . ) of which st. austin ( de civit. . . ) [ frustrà praesente aesculapio ; aditum est ad sybillinos libros : ] after they had in vain , for two years together , invocated the aid of aesculapius , they betake themselves to thy sibyls books . to which also they applyed themselves , in the time of that plague that happen'd a little before the invasion of the gauls , ( livy , lib. . ) and having long tryed the inutility of craving help at the hands of their capitoline deities , are directed to institute the lectisternia ( that is ) to yoke the gods , two and two together , apollo with latona , hercules with diana , and mercury with neptune , into one team : and after they had provinder'd them well ( with sacrifices ) and smoak'd them ( with supplications ) not to doubt , but that they would either themselves hale away the pestilence , or not pass back , but let their capitoline jove , or helping father , do it , ( liv. lib. . . pag. . ) their experience before that of joves inability to cure them ( he giving himself to women in his youth , had slipp'd the time of learning physick ( as st. austin facetiously excuseth him ) ( de civitat . . . ) forced them fetch aesculapius from epidaure to rome to act the part of a doctor amongst them . apollo having refused to undertake the cure ( though fee'd with a promise of having a temple erected to him . ) [ aedes apollini pro valitudine populi vota , ] ( liv. . . ) and referring them to his son ( as ovid ( metam . . ) tells the story . ) but the pestilence still raging after all this ; and whatever the duumviri could collect out of sibyl's books , for the pacifying of divine wrath and averting the malady , proving ineffectual : the people apply themselves to all the gods they could think or hear of ; in so much as there was to be seen in every street peregrine and unusual expiations ; whereupon the ediles are charged to see to it , that they restrain those supplicatings of strange gods , ( liv. . . ) the senate was partial in this decree : for if themselves , when they saw that their [ jupiter optimus maximus ] their helping father could not releive them : call'd in , his grandchild , aesculapius : why might not the people , when they found their cure was beyond the skill of this doctor , call in a council to aid him : for they could not impute their not-recovery to their want of will , but skill ; seeing aesculapius had so lately been obliged to do his utmost , by their making him a free deity of their city : and jove by the oblation of opima spolia ( dedicated to him by cossus ) and of a golden crown , by the dictator : ( liv. . . ) i wonder that , after so many and clear experiments of their impotency , those gods did not take up that proverb , as well as we men , [ non omnia possumus omnes . ] the forms of these god-terrifying incantations are set down in jamblicus ( in mysteriis : ) tit . quomodo obserratores daemonibus minabuntur . [ if you will not do this ] that i adjure you ; or , on the other side , if you do that which i abjure you : [ i will split the heavens in pieces , lay open the secrets of isis , divulge the secret that 's hid in the abyss , stagnat baris , scatter osiris limbs to typhon , &c. ] and more elegantly in lucan ( lib. . ) who brings in erichtho thus threatning the slow-pac'd gods and goddesses whom she had invok'd . — miratur erichtho has fatis licuisse moras , iratáque morti verberat immotum vivo serpente cadaver , pérque cavas terrae , quas egit carmine , rimas , manibus illatrat , regnique silentia rumpit ; tisiphone , vocisque meae secura megaera , non agitis saevis erebi per inane flagellis infaelicem animam ? i am vos ego nomine vero eliciam , stygiásque canes in luce superna destituam , per busta sequar : per funera custos , expellam tumulis , abigam vos omnibus uruis . téque deis , ad quos alio procedere vultu ficta soles , hecate , pallenti tabida forma ostendam , faciémque erebi mutare vetabo . eloquar immenso terrae sub pondere , quae te contineant eunaea dapes , quo faedere moestum regem noctis ames , quae te contagia passam noluerit revocare ceres . tibi pessime mundi arbiter immittam ruptis titana cavernis et subitò feriere die — it cannot but move some kind of diverting if not recreating passion in my reader , cloy'd with so much serious and philosophical follies , to hear my course muse translate these smooth-footed latin , into these hobling english verses . erichtho wondering how the destinies durst so long loyter , at death chasing , plies with living serpents the dead corps : and charms deep chincks i' th' ground , through which she thus alarms , with barking rage , the manes . tisiphon and thou megaera ( for my words ye scorn ; ) or whip this damn'd soul through the streets of hell ; or i 'll strip you of borrowed names , and tell what kind of hags ye be ; ye stygian bitches , i 'll hale you into th' open sun , ye witches , and leave you there , where neither tomb nor urn shall dare conceal you . hecate can turn her coat , when she before the gods appears , and have another face than here she wears : but they shall see her , in her native dress , such as she is 'mongst shades , pale , sanguinless : that face she wears in erebus she shall show among th' immortals . and the world shall know , what cares detain thee in grim pluto's court , ( proserpina ) and why thou loves that lout ; and what it was thou catch'd there , made thy mother shuck thee off into a shade . and thou ( unequal arbiter of the world ) titan and day shall in thy face be hurl'd . this was that masculine poesie which plato allowed in his commonwealth , and out of which porphyry , in his responds , confirms his dogma , that the reputed deities , oftentimes , proved less than men , in the hands of the theourgicks . for he there brings in hecate , forc'd by the hag to give responds , against her will. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and least we think the evasion of jamblicus to be of weight , who limits the efficacy of these imprecations , to the infernal deities ( those vagabond fairy-elves , that converse in the lowest region ) whom he confesseth any toothless hag , if she mutter over them words of an harsh sound , that jerk the air , though with non-sence , may put into a fright . the same platonick introduceth apollo , giving responds against the hair . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to spare the labour of particularizing ; the thessalian hag in lucian ( lib. . ) boasts , that she could charm what gods she pleased , to whatsoever involuntary acts she pleased : . not only the bad spirits , from doing the ill they are inclin'd to , or to do the good they are averse to ( with power the saviour of mankind must be invested in , or those malicious spirits ( of whom the platonicks make frequent mention ) would prove too hard for him . ) and therefore sacred records inform us : that god bound up the lying , and forc'd a true prophetick spirit upon baalam , contrary to the grain of his covetous inclination ; from which he could not extricate himself , by all the sacrifices he could offer , or shifting of place ; ( supposing , belike , the daemon that bound him , might possibly be some god of the vallies ; or , if of the hills , his territories might not reach to all those upon which he sought for inchantments . ) and that our saviours substitutes ( his ministers sent forth for the good of his people ) gabriel and michael . ( dan. . , , . ) ( vide bullingerum in locum & in decadibus , ) though for some while impeded by the princes of the kingdom of persia and other nations ( that is those caco-demons , to whose lot , by their own choice ( and divine justice saying amen to their choice ) they were fallen : ) yet at last cast off those bonds , and break through the thickest files of their united force , to bring relief to immanuel's people . . nor the good spirits to exert their salvifick powers ; as moses detain'd the angel of gods presence , and jacob the angel that wrastled with him . . but the very best , fairest , and most beneficial of their gods , from granting the just desires of their most religious worshippers , and to gratifie the most impious requests of malicious conjurers . a clear confession , that the best and greatest of those reputed god-saviours , were so far from being able to purge souls , as themselves stood in need of being purged , from the pest of fear . st austin ingeniously , [ mirum est autem quòd benignus ille chaldaeus qui theurgicis sacris animam purgare cupiebat , non invenit aliquem superiorem deum , qui vel plus terreret atque ad benefaciendum cogeret territos deos , vel ab eis terrentem compesceret , ut liberè benefacerent : sic tamen theurgo bono sacra defuerunt , quibus ipsos deos quos invocabat , animae purgatores prius ab illa timoris peste purgaret . ] ( de civitate , . . ) it is strange , that that chaldean did not find out some superiour god ; who could , either by greater terror force the terrified gods to do good , or to drive from them him that terrified them : and yet so far was that good conjurer destitute of sacred rites , by which he might purge those soul-purging gods themselves of the plague of their own fear . a passion which he who undertakes the rescue of men's souls ; if he be not absolutely exempted from , he is render'd utterly incapable to perform the office of redemption . § . upon these considerations porphyry ( de sacrificiis ) grounds this assertion . that as these reputed god-presidents had no power of releiving , but within their own respective jurisdictions ; so the purgation of the humane soul was wholly out of their reach . the spiritual part of the soul ( saith he ) which takes in the images of corporeal things , from the fantasie , inform'd by the common sense , may ( by the cooperations of those daemons ) with certain magical consecrations , be made capable to receive the images of those spirits , and to see those kinds of gods : but the intellectual soul , wherein is received the verity of intelligible things , that have no resemblances of bodies , cannot receive , by such consecrations , any such purgation , as renders it fit to see its proper god , or those things that are true . yet porphyry ( in the same place ) takes down the efficacy of these saviours one pegg lower , and leaves them nothing to put forth their salvifick power upon , but temporal concerns , and the goods of the body , or fortune ; and therefore counts it madness , in plilosophers , to make any application to them ; though perhaps ( and but perhaps ) it be necessary for cities to procure their favour , and make them , by material sacrifices , propitious to them ; for the sake of that external and corporeal good , they may confer upon those , who place their well-being in the affluence of such things . ( the fairies may drop a teaster into the good huswise's shoe , and that 's the summ of their rewards . ) and yet these saviours cannot save to themselves this poor pittance of power ; denied to them notonly by st. austin , who ( in his five first books de civitate ) not only proves , but proves out of pagan records , that those saviours can neither do good nor hurt . but by the most sage philosophers , and philosophizing poets , there quoted by him ; to which quotation i refer my reader , and procede to another argument , for the proof of the agreement of the platonicks with us christians in this point , that none of those ( by the vulgar reputed ) blessed spirits , who became incarnate to redeem mankind , were qualified for that work : which was therefore to be laid upon one more mighty than them all ; able to grapple with all opposite infernal powers ; an undauntable lion , who would not faint nor be discouraged by lions in the way ; a passion to which all their known god-saviours were subject , and thereby rendred incapable to accomplish the end of their supposed incarnation . § . porphyry ( in his first , de regressu animae ) professeth himself of this opinion , [ that god was not so deficient in his care of man , as not to provide as general a way of purgation , as the infection was ; and make the plaister as broad as the sore : ] which universal way of redemption he confesses , had not been communicated to the world , as far as he could learn , either by the customs of the indians , the disciplines of the chaldeans , or the philosophical schools : there being something of what , in common reason , was required , in order to the effecting of the cure , wanting in all those ways of soul-purgation , to which the most inquisitive persons had applied themselves . upon which that great light of africa , st. austin ( de civitate , . . ) hath this note : [ had plato and porphyry compared notes , they would have turn'd christian , ] that is , had plato dared to have spoken , as freely as his scholar did , for an universal saviour : and had not porphyry forsaken his master in that point of truth , which he asserted , touching the incarnation and sufferings of the saviour , they would have joyned hands with the christian , and have subscribed to his hypothesis . this very notion was the ground of their erecting altars and preferring prayers to the unknown god. hence the mariners call every man upon his god ; and lest they might all mistake the true god-saviour , they awaken jonah to call upon his god for help in that exigent ( jonah . . ) hence they were wont to close their petitions with [ dii deaeque omnes : ] ( servius in virg. georg. l. . ) the arabians , saith gyrald , syntagm . . ) perceiving the insufficiency of their known gods to relieve them , dedicated altars to the unknown god. pausanias mentions : the altar [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of the unknown gods erected in olympus , ( eliacis prioribus : ) and several altars at athens of the same title , ( in his attica : ) the full inscription of which , the indefatigable selden ( in his prolegomenis to his treatise de diis syriis ) sets down in this form ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to the gods of asia and europe and africa : to the unknown gods and strange of the same importance were those silver tables ( cicero de natura deorum , lib. . ) which dionysius rob'd the grecian temple of , being inscribed not with the names of particular deities ( as the tables of their known gods were ) but indefinitely [ to the good gods : ] whence that scoffing atheist drew an argument for his sacrilege , saying he would make use of their bounty . but hitherto the gentiles only exprest their diffidence in their own local saviours . that which st. paul took notice of , dedicated to the unknown god , speaks their acknowledgment of their being at a loss , as to the knowledge of the true god saviour ; and their not daring ultimately to relie upon the help of any of their received gods , either domestick or foreign ; it being not in the power of all their reputed saviours to satisfie their appetites , implicitly set upon an otherwise saviour , than any of them were : ( whom our scriptures therefore call , the desire of all nations ; ) even him whom they worshipp'd ignorantly and st. paul declared unto them ( vossius de idololatr . lib. . cap. . ) the occasion of erecting these altars is thus laid down by isidore pelusiatas ( epist. . lib. . ) out of pausanias ( in his arcadicis . ) some say the athenians sent philippides , to crave aid of the spartans , at what time the persians made their expediton into greece ; and the spectrum of god pan met their messenger upon the hill parthenium ; promising them victory if they would erect an altar and offer sacrifice to him ; upon which report , they dedicated altars to the [ unknown god. ] others ( saith isidore ) affirm , that the pestilence raging , and the athenians having to no purpose tried all their known and allowed gods ; it came in their mind , that possibly there might be a god to them unknown , who if atton'd would free them from that plague : hence epimenides caused the beasts for sacrifice , to be let loose , and gave order that where they laid down , they should be sacrificed , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the proper god : ] whence ( saith laertius in his epimenides ) there were altars at athens without names [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is , of any special god ; for that epimenides knew not to which of the gods , by name , he ought to apply himself , for the averting of the pestilence : any more than the romans knew , what god they should attone when an earthquake happened : of which agellius ( lib. . cap. . ) thus : [ veteres romani , ubi terram movisse senserant , nuntiatumve erat , ferias ejus rei cáusâ edicto imperabant ; sed dei nomen statuere & edicere quiescebant , nè alium pro alio nominando , falsâ religione populum alligarent . eas ferias si quis polluisset , piaculóque ob hanc rem opus esset , hostiam , si. deo , si. deae . immolabat . idque ità ex decretis pontificum observatum esse m. varro dicit , quoniam & qua vi , & per quem deorum dearúmve terra tremeret incertum esset : ] the ancient romans when they perceiv'd or had been inform'd that there had been an earthquake , bid holidays for the deprecation of the effects of that omen : but they did not specifie the name of god , lest by misnaming him , they should involve the people in a false religion . if any man prophan'd those holidays , and therefore had need to make expiation , he offered sacrifice with this form of deprecation ; [ if thou beest a god , if thou beest a goddess : ] and this order ( saith varro ) was appointed to be observed by the decrees of the priests ; because they were not certain by what force and by what god or goddess the earth-quake was caused . § . now though pausanias stile those altars , the altars of the unknown gods ; yet we are not to think that there was not an altar dedicated to the unknown god in the singular number : for lucian ( second to none in the knowledge of heathen theology ) in his philopater , swears by the unknown god at athens [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ] and , at the end of that dialogue , exclaims [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] but we having found the unknown god at athens , let us give thanks unto him , adoring him with hands stretch'd out to heaven . ( though with lucian's lieve ) the athenians unknown god was to them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a strange god : not to be found there , but in jewry , as lucan sings ( tharsal . . ) quoted by st. austin ( de consensu evangel . lib. . cap. . ) — — & dedita sacris incerti judaea dei : — neither was the unknown god under that name invocated only at athens : for natales comes ( mytholog . l. . c. . ) reports out of theagenes ( de diis ) and pausanias ( prioribus eliacis ; ) that at hypaepae and hierocaesarea ( two cities of the persic lydia ) were two large temples and altars ; to which the priests approaching , implored the aid of the unknown god. however , from the charge given to philippides , it is manifest , that the athenians , besides those dedicated to the unknown gods indefinitly , had altars erected to the unknown god pan , that is , the universal saviour . so far did , the most learned adversary to the christian cause , porphyry bewray his want of reading , in saying , he could no where meet with the mention of that universal remedy , which he was confident god had prepared for mankind . philippides his pan was not that arcadian , whom the grecians knew as well as a beggar doth his dish , and had altars dedicated to him by that name : but some daemon that gave himself out to be , and was reputed , the universal repairer of the whole world , the son of jove and hybris , of god and despicable man , the inventor of musick ; whence , though the hill parthenius produc'd tortoises most fit to make harps of ; yet the inhabitants would permit none to take them , because they thought them sacred to pan : ( it should seem by this , that the old and great pan , was jubal-cain ) ( pausan. arcadic . ad finem ) the husband of eccho ( macrob. saturnal . l. . c. . ) a fit match for , and every way suting the word of promise : ( who had no issue but by eccho , children begot of the seed of the word ; and sent not to redeem some particular climate ( the province of the heroes ) but the universe : whence homer ( in his hymns ) gives this etymon of his name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § . but our saviour's death cut this daemon out of his work of any longer deceiving the nations ; ( as virgil out of sibyl , had prophesied , in his pan etiam arcadiâ dicat se judice victum : pan , even arcadia being judge , shall confess himself conquer'd , if he dares strive with me . ) for this was that pan whereof plutarch , from aemilianus , a man both wise and serious ( as that great critick of men characterizeth him ) tells this story ; ( in his book of the decay of oracles : ) that as aemilianus was sailing for italy , a voice was heard , from the isle paxae , calling to thamus the master of the vessel , and commanding him , when he came over against the palodes , to tell the inhabitants , that the great pan was dead : which injuction he had no sooner performed , but there was heard from the island , a sad and wonderful groaning : the news of this prodigy arrives at rome with those passengers , and quickly comes to the ears of the emperour tiberius ; who sends for thamus , and ( being by him assured of the truth of the report ) makes a diligent inquiry , of the learned men of rome , who that pan should be ? this fell out toward the latter end of tiberius his reign : for plutarch flourished under trajan , about the . year of christ ( alsted . chronol . . ) and philip , who tells this story , in plutarch , had then with him those to witness it , who had heard aemilianus tell it , when he was an old man : and must therefore be near our saviours crucifixion , else the mariners would not have found tiberius at rome , but at capreae . whence appears how grosly his theologues were mistaken , in their determining this pan to have been the son of mercury and penelope ; and the reasonableness of this conjecture , that he was some cacodemon , who ( as the coriphaeus of all those thieves who came before christ ) had made the world believe , he was the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] in macrobius his phrase ( saturnal . l. . c. . ) the all-heal , one saviour : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( idem saturn . l. . c. . ) the lord , not of the woods , ( as the poets interpreted that title ) but ( as macrobius expounds it ) of universal nature ; whose influence disperfeth it self round about the world : whom the mythologists do therefore make the representation of the universe , because they could not find any person appearing in the world to whom they could apply these titles , and those descriptions which both grecians and aegyptians make of pan. so that here we have the confession of the greatest theologues and the best cultivated nations . that their received [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( as isidore peleusiota , in the epistle above-quoted , stiles them ) god-saviours or bealing gods , were so far from being able to cure souls , as they durst not relie upon them , for the removal of the pestilence , a bodily malady ; but applied themselves to a god , whom they expected would in time discover himself to the world ; though then a stranger to all gentiles , and known only in judea ; as not only lucan ( before alleged ) but long before him , orpheus confesseth ( in his hymn de deo ) — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ whom no man ever saw , but a certain only begotten who proceeded from the ancient stock of the chaldeans : ] to wit , that water-born law-giver moses , as he afterward stiles him ; alluding , i suppose , to god's showing moses his back-parts . § . a principle wherein the patrons of the christian and of the pagan cause were so well agreed , as they put the controversie betwixt them to this issue ; whether , in common reason , our jesus was like to be that one unknown universal redeemer ; or some one in the crowd of their reputed saviours ? hence julian ( in his treatise against the galilaeans ) singles out aesculapius to outvie christ , in the claim of the common saviour ; who , being the son of jove , descended from heaven to earth , in the sun-beams , for the health and welfare of mankind . and celsus in origen ( lib. . calum . , , , . ) having argued against the likelihood of the christian assertion , that jesus of nazareth is that , to the gentile world unknown , god ; who being the desire of all nations , came to redeem them from those miseries , from which their received saviours could not free them ( it being , as he thinks unreasonable to imagine , that the so very inconsiderable nation of the jews , ( a people so far out of gods special care , as he did not provide for them so much as a place upon earth , wherein they might live together ; but permitted them to be scatter'd over the face of the whole earth ) should attain to the knowledge of the true god-saviour ( so hard to be found out ) rather than the studious and most inquisitive philosophers : ) labours to outvie the blessed jesus with hercules , in the power of repulsing all external adversary force ( called therefore [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the scatter-evil , as clemens alexand. observes ( in his protreptic . ) with aesculapius , for the virtue of expelling bodily diseases ( who for all his skill could not cure the roman matrons of that epidemical abortion which befel them at the time of the war with pirrbus , ( orosius l. . ) but st. austin excuseth him for that , as professing himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non obstetrix , ] a prime physician , but no midwife : ( de civitate , l. . c. . ) and therefore celsus providently adviseth , that if we suspect the sufficiency of these two , to relieve the world of all its incumbrances , we joyn to them ( as auxiliary saviours ) orpheus , who without doubt ( saith he ) was inspired with a divine spirit , and suffered death for the divine doctrine he delivered : ( observe , reader , that the epicureans could not get out of their minds , nor refrain their tongues from acknowledging , that men are relieved by the death and doctrine of their saviour . ) or sibyl , whose authority christians so sar prize , as they quote her verses for the proof of christs divinity . ( an heathen epicurean was the first man that derided the christian doctors for quoting the sibyllines in favour of our faith : talidedecore gloriamur : ) or anaxarchus and epictetus , who gave so great examples of patient and heroick suffering . in this discourse ; as celsus cunningly begs the question , and takes it for granted , that these saviours , of his naming , outweigh our saviour ; ( whereas their is more weight in his little finger , than in the loins of a thousand such like mock-saviours : ) so he openly confesseth , that not any one of the gentile reputed heroes was sufficiently qualified , to be the common saviour ; and subscribes to what i am proving , that none can be the universal redeemer , but he that hath in himself the combination of all those salvifick vertues , which the heathen conceiv'd to be dispers'd amongst all their deities . how much better doth our apostle state and determine this question ; ( cor. . . . ) there are gods many , and lords many ; but to us there is but one god the father , of whom are all things , and we for him : and one lord jesus christ , by whom are all things , and we by him : ] understanding , by [ god 's ] the supreme and sempiternal deities which the gentiles worshipp'd . by [ lords ] those half-god half-man mediatours , whom they called [ baalim ] lords ; ( meed's apostacy of the later times ) by whom , as middle and indifferent agents , betwixt those superiour gods and us men , they thought we received all manner of good. now as the soberer party of gentiles held , there was but one only supreme god ; so also , that there was some one individual lord , the common saviour , in whom should centre all those saving properties , that were scrambled ( by blind devotionists ) amongst the crowd of their local presidents : and by whom the supreme god would give , not some things to all ( as he doth by the host of heaven : ) nor some things to some , either countries ( as their local presidents ) or men ( as their lares ) or members , ( as those divine relievers to whom jamblicus assigns the cure of several maladies afflicting the several members of man's body ) were supposed to do : but all things to all men : ( jamblicus de mysteriis , titul . de supplicationibus . ) hence caligula ( who put in for the repute of a god-saviour among all nations ) was not content with that honour which the several parts of the world had confer'd upon their respective heroes , but challengeth in gross , what they had attain'd to in parcels , and habits himself with all their ensigns and symbols ; with hercules his club and lions skin ; with castor's cap ; with bacchus his ivy and javelin ; mercury's caducaeus , wings and cloak ; apollo's radiant crown , bow , arrows , graces , praeans ; mars his gorget , helmet , shield , sword : and not questioning his passing for a god incarnate in the rest of the roman provinces he commands his statue to be erected in the temple of jerusalem with this title [ novi jovis illustris caii , ] of the new helping father ; caius , outshining the ancient heroes : ( philo judaeus legatione ad caium . ) i expound jupiter , [ juvans pater ] the helping father , by the authority of lactantius , ( de falsa religione , l. . c. . ) who affirmeth that those philosophers gave that etymon , who said they worshipp'd , under that name , the best and greatest god , that is , the everlasting father , as our scriptures stile god redeemer . and by his novi , i think , he understood that new-born saviour or god incarnate , whom the oriental prophecy mention'd as about that time to appear in the world. chap. vi. god the light , man's reliever . § . phebean light mistaken for the true . all-healing light. joves and vaejoves . mythology an help at a dead lift . § . wisdom begotten of god ; man's helper ; the fathers darling . § . made man. sibyls maintain'd , as quoted by fathers : come short of scripture-oracles . § . virgil , out of sibyl , prophesied of christ. the sibyllines brought to the test. tully ' s weak exceptions against the sibyllines . § . sibyl ' s songs of god redeemer ; the eternal word ; the creator . apollo commends christ. local saviours exploded . § . the gentiles we see , in their second thoughts , pitch'd upon the notion of one only lord-saviour . we will next enquire whom they conceived this saviour to be , or what . and let the most learned and sagacious of all heathen philosophers determine this question in the general , i mean varro , who , as he is quoted by lactantius ( de falsa religione l. . c. . ) and by macrobius ( saturnal . l. . c. . ) affirmeth ; that saturn was to be atton'd by the oblation of light , and that faunus mistook that oracle which commanded him to offer to the father of gods , saturn , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] by misinterpreting [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to signifie men ( as sometimes it used to do among the ancients : ) whence arose that barbarous custom of sacrificing men , which hercules abrogated ; by informing the hetrurians , that by [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] was meant [ light : ] and by instituting the oblation of the image of men made of osiers ; which being set on fire were thrown down from the milvian bridge into tyber : in which motion they resembled the light , immersing it self into the abyss , in the form of man ; and , in particular , represented the sun falling into thetis or the sea. for the world being impregnated with this notion , that god the light was to be man's advocate with the father ; or that god , the word of god is that true light , that enlightens ( with relief , the whole world of mankind : ( a point which st. austin saith he had met with in the platonick writings ( confession . l. . c. . ) and wanting patience to stay ( as to her application of that maxim ) till the fulness of time was come , when that light should dwell amongst us . and seeing , for so many ages , nothing appear comparable to the sun for splendour , brought forth this false and precocious conception ; that sure the sun was that light : to whom therefore the priests , in that prayer that macrobius mentions ( saturn . . cap. . ) thus applied themselves : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] oh almighty sun , life of the world , power of the world , light of the world : ] hence those titles given to apollo ( that is , the sun , as macrobius evinceth from the titles themselves ( saturnal . . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] sospitalis , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] remover of evil , author of health . hence they pictur'd him with the graces in his right hand and a bow in his left , as one by whom god communicated to us all good , and protected us from all evil . hence the same author asserts , and proves by particulars , that all the rest of the gentile god-saviours ( janus , saturn , apollo , bacchus , mars , mercury , esculapius , salus , hercules , isis , osiris , adonis , attine , horus , jupiter , adad ) were not deities , but either instruments by which the sun works , or emblems of those particular salvisick properties which are altogether eminently and radically centred in the sun , ( saturnal . l. . à cap. . ad cap. . to macrobius our own learned antiquary mr. selden assents ( in his diis syriis ) and proves all the syrian and egyptian gods to have been representations of the vertues of ( that hermaphrodite-light ) the sun and moon ; the ancients thinking that the soul of god-saviour , either had been or was to be assumed into those planets , after he had performed his saving gests upon earth , his [ animus ] the divine part of it , into the sun ; his [ anima ] or humane soul into the moon , as being a saviour of both sexes : upon which reason they called apollo [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the twin , because he exhibited ( saith macrob. saturn . . . ) a two-fold appearance of his deity by illuminating and forming the moon ; for from one fountain of light doth that twin-constellation illuminate the spaces of day and night . whence the romans worshiped the sun ( by the appellation [ didymaei apollinis : ] under the name and form of the two-fac'd janus . and yet to exclude all other deities from partaking with him in the honour of mediatorship , the same author ( ibid. ) tells us , that numenius derived his name [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] not from [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] his opening of obscure things ; but from [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the ancient use of that word signifying one and alone . that the assyrian adad , the same with the sun , had that name from its oneness , and signifies the one lord : ( saturnal . l. . c. . ) upon which johan . isaac . hath this note , [ significaverit itaque appellatio dei unum , at ipse deus solem , ] the name of that god signisieth [ one , ] the god himself signifieth the sun. to which will give light that of herodotus ( l. . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] of the gods they worship only the sun. and that of plutarch ( de iside & osiride ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the one zoroastres calls [ oromazes ] the good god : the other [ arimanius ] the vejove or the evil god , betwixt them both they place [ mithra ] the sun , whom therefore the persians call mediator . this entire opinion of the persians , manes ( the patriarch of the manichees ) espoused : that of there [ jove and vejove ] in his two-fold principle , good and bad ; this [ of the sun ] in that opinion which st. austin asscribes to the manichees ( contrà faustum , l. . c. . ) [ vestrae vanitati placuit , in sole ponere virtutem filii , & in luna sapientiam : ] your vain mind pleaseth it selfwith placing the virtue of christ in the sun , and his wisdom in the moon . the excellent vossius opposeth these two testimonies of herodotus and plutarch ; and , upon the authority of the latter , rejects the assertion of the former [ that the persians worshipp'd no god , but the sun : ] but if we duly weigh them , they are not contradictory , but explicatory of one another . for herodotus speaks of god-mediatours , whereof , amongst those many which after-ages erected , the persians only worshipp'd the sun , adhering in that point to the elder tradition . and plutarch's [ oromazes ] is nothing else but that god-creator , whom the ancient persians worshipp'd without an image or temple , conceiving him infinite and incomprehensible ; ( whereas of god-saviour they made representations ; which , at first , were the images of those heroes whom they mistook , for the promised seed : and , in process of time , the symbols of the sun , into whose body they conceived the souls of their heroes to be assumed . ) now it is no wonder , that not being able to salve the appearance of evil with the goodness of god , they fancied a vejove , another eternal principle of evil , betwixt which two principles they placed god-mediatour , ( as they called their mithra ) that he might on man's behalf repel the evil of the one , and procure benefits from the other . chrisippus ( saith macrobius ) derived his name [ apollo ] from the privitive [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] many ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ] because he is the alone god-saviour , and hath no partakers . that i do not strain courtesie with chrysippus his sence in this interpretation , is manifest from that other etymology of that name which is there subjoyned : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] they think apollo hath that name , from his curing diseases ; to him therefore did the milesians , sacrifice under the name [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] salvifick , in order to their obtaining health , ( as saith meandrius . ) and pherecydes reports , that theseus , when he was carried into crete , to the minotaur , made a vow [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to the health-conferring apollo , and artemis , that is , the moon . and that we are here to take health in its largest sence ( as it comprehends all kind of welfare and salvation from misery , ) appears from the account that macrobius gives of the institution of the ludi apollinares among the romans , which were first instituted in the punick war , by the motion of cornelius rufus the decemvir , upon his finding in the sibyls books this oracle . hostem . romani . si . ex . agro . expellere . vultis . vomicam . que . quae . gentium . venit . longe . apollini . censeo . vovendos — hoc . si . recte . facietis . gaudebitis . semper . fiet . que . respublica . melior . nam . is . divos . extinguet . perduelles . vestros . qui . vestros . campos . pascunt . placide . if you would ( o romans ) expel the enemy out of your coast , and the vomit cast from a country so far distant : i advise you to vow sacred games to apollo after the grecian mode , &c. — this if you perform regularly , you shall always rejoice , and your republick shall grow better ; for that god will extinguish your enemies , which so sweetly forrage your fields . one point of the grecian rite , which they observed in celebrating these games , was their offering to apollo an oxe , to latona an heifer with gilt horns : the first to the male , the second to the female-light . by all which testimonies it is as clear as the sun , that the gentiles thought light to be that god to whom they were to apply themselves for the removal of all sorts of maladies , not only bodily but ghostly , [ à quo vis salubris subvenit animis corporibúsque mortalium : ] maerob . ( saturn . l. . cap. . ) as to him from whom a saving power was administred for the succour of soul and body ; as to him by whom saturn , the father of [ jove ] ( the healing father ) the [ sacer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the blessed mind , or [ sator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the creating mind ( whose quatripartite issue were the four elements , [ jupiter ] the fire , [ juno ] the air , [ neptune ] the water , and [ pluto ] the earth ) was to be appeased ; as fulgentius ( mytholog . l. . titulo , de saturno ) observes , out of apollophanes , heraclitus , theopompus , and hellanicus . as also vives ( de civitate l. . c. . ) out of dionysius , plutarch , varro , festus , agellius , macrobius , propertius , lactantius and ovid ; where he quotes manetho the aegyptian historian , relating how amasis instituted the consecrations of wax-tapers to saturn ; which they lighted and set upon his altars to attone him ( saith macrobius , saturnal . l. . c. . ) this was to denote the expiatory sufferings of this heavenly light in an earthly body . upon which which reason , they that took the sun to be that light , did not only conceive him , to fall every night into the ocean , but to run his course through the zodiack , beset with monsters , the conquering of which put him to such pain , as gave ground to the proverb [ herculean labours ; ] while he is supposed to encounter with the pushing ram , the goring bull , the stinging scorpion , &c. and to have been wounded and hard put to it , in his contending with python : but i shall have occasion , hereafter , to express the sence of the most industrious heathen , touching the passion of the common saviour . i will therefore conclude this section with one critical note more out of macrobius , and one upon him ; both tending to the illustration of this point . that which i note of him is , that the sun's name , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is derived [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] from healing ; which the grecians abbreviated into [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in that form of invocation [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] i. e. medere paean , heal us paean , when they begg'd health for themselves : but when they invok'd his aid against an enemy , by way of imprecation , they used this form , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is , let thy arrows fly paean : this form latona used when she spurr'd the sun on to repulse the assaults of python ; this form the delphick oracle taught the athenians , what time they begg'd apollo's help against the amazons : for he commanded them that when they went to battel , they should in these words invocate the saving aid of apollo . that which i note of macrobius , is this , that living in the court , and being an officer of the sacred bedchamber of the christian emperours honorius and theodosius ; of all gentile philosophers , he was most concern'd to play the part of a mythologist dexterously , and , if it were possible , to reduce the whole body of pagan theology into natural philosophy ; that being the only salvo of that religion , in the opinion of the prince of all mythologists the great varro : on which ground origen triumphs over celsus ( lib. . calum . . ) and the pagan theology , shewing that we did not betake our selves to the allegorical exposition of scriptures , by reason of their speaking any dishonest or unworthy things of god , as their poets did of their jove , whose sayings therefore their mythologists turned into allegories . for after that socrates had detected their inhumane sacrifices , absurd and ridiculous rites , execrable and prophane mysteries : and euhemerus discovered all those whom they worshipp'd for immortal gods , to have been mortal men ; they had nothing to cast over religion's nakedness but this cloak . how must then those philosophers , who out of a superstitious reverence to gentilism ( for its antiquity ) turn'd back their eyes from seeing , and design'd to hide from the worlds eyes , its nakedness , bestir themselves in the practice of this art of palliation , after the christian philosophers had more strenuously and convincingly demonstrated the filthiness of it : and above all others , macrobius , whose daily converse was with the most eminent christians : and especially in that treatise where he introduceth a christian philosopher ( under the name of euangelus ) as an interlocutor . hence that preface of vettius , ( saturnal . l. . c. . ) [ saturnaliorum originem illam mihi in medium proferre fas est , non quae ad arcanam divinitatis naturam refertur , sed quae aut fabulosis admixta disseritur , aut à physicis in vulgus aperitur ; nam occultas & manentes ex meri veri fonte rationes , nè in ipsis quidem sacris ●narrari permittitur : ] religion allows me to bring to light that origin of the saturnalia , which is either mix'd with fables , or out of those fables explain'd to the vulgar by natural philosophers : not that which bath respect to the secret nature of divinity ; for such reasons as are occult , and flow from the fountain of pure truth , we are not permitted to disclose , no not in the administration of sacred rites . ] and yet for all this premeditated resolution , and notwithstanding the biass of interest , so forcible is the naked truth , as it cannot be penn'd up in those corners into which he labours to drive it , but openly displays its beams through all those thick clouds he draws over its face ; for though his aim be to make the world believe , that the gentiles in their worship of the sun , intended only to glorifie the maker of it , in commemorating its natural salvifick properties and effects : yet the series of his discourse doth plainly evince , that that notion of his never entred into the heads of those authors whom he alledgeth ; but that they , through the misapplication of that maxim [ god the light is the redeemer of the world ] thinking the sun to be that light , bestowed upon him such titles as are proper to the one only lord redeemer , and belong to the sun , not by nature , but ( upon their supposition ) institution to that office. § . they whose eye-sight was strong enough to pierce through all visible light , in looking for that light , that was to come into the world : stiled it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that is , minerva ; whom they conceiv'd to be the issue of jove's brain , born without a mother ( as the etymon imports which the grecians gave of [ athena ] ( motherless ) and of [ pallas , ] ( born of jove's brain : ) to whom they assigned the settling and composing the mind of god ; ( a phrase parallel to that , in whom i acquiesce ) and perpetually shaking her lance in the defence of mankind ( a fit posture for the captain of our salvation ) according to other derivations of those names which the heathens gave : ( anonym . observat . libellus annex . natalis comitis myth . tit . pallas . ) a manifest allusion to the doctrine at first delivered to the patriarchs , touching the two-fold generation of that light , that was to refresh the world , of that minerva , or wisdom of god , who hath the father's understanding , and more-than-wise counsel ( to speak in orpheus's phrase , quoted by macrobius , saturnal . . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] by whom the world had been created , and was to be restored : the one eternal , of the substance of his father ( in respect of which he was [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] without mother : and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] everlastingly begot ; as they feigned apollo : [ camurienses , qui sacram soli incolunt insulam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apollini immolant ] ( macrob. ib. ) the other temporal , of the substance of his mother , ( in respect of which , he was to be [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] without father ) that he might be the express image of the eternal father , whom hermes ( quoted by lactantius ( de vera sapient . divinar . institution . lib. . cap. . ) stiles without father or mother , because he is from eternity neither made nor created nor begotten ; and of whom the platonicks ( as you have heard ) affirmed the son or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to be the express image . now it being impossible that god the son could resemble god the father in the point of his ingenerability ( if i may , in the penury of words to express that inconceivable mystery , use that barbarous , and to english ears strange , word ) except he were born twice : once without mother , and again without father , ( both which put together render him perfectly like the father . ) reason led the sagacious heathen to this conclusion , that the promised seed of the woman ( by which mankind was to be restored ) being to be in that generation without father ( and so far be born in the image of god ) must be assumed , by a person preexistent to that generation , who in respect of his former eternal generation was without mother ( and so far born in the image of god the father ; ) and therefore must be a person infinitly discriminated from the whole pack of those petty saviour ; those puppies whom ( canis festinans parturivit caecos ) the impatiency of the inadvertent world ( and the titillations of the political world ) brought forth , before the fulness of time : these having , in the repute of all , but one only ( and at once ) conception of the divine seed mixt with humane ; by which was made a confusion of natures , and a production not at all resembling the eternal father , in point of ingenerability : for these issues ( in respect of one and the same instantaneous and individual conceptions ) had both father and mother ; being on their fathers side , the children of some god's loyns , ( not of jove's brain , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was conceiv'd to be : not of god's will , as st. austin ( de haeresibus ) affirms hermes to have thought the ineffable word to be [ filius benedicti dei & bonae voluntatis . ] the son of the blessed god and his good will : upon which st. austin thus flouts the pagan . [ quaerebas pagane conjugem dei , audi mercurium . abjiciatur quaeso ex corde tuo impura pravitas , conjux dei bona voluntas est : ] thou demandest of what wife god begat his son ? let mercury answer thee . cast i pray thee impure pravity out of thine heart ; [ the wife of god is his own good will , of that he begat his son. ] in the expressing of whose eternal generation , though the gentiles spake not by rule ( as we do ) yet they blunder'd out our sence , and communicated the reliques of the old tradition of the eldest nations , in such terms as they could . trismegistus ( referente lactantio de vera religione , . . ) in his book entituled [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the perfect word . [ the lord and creator of all things , whom we usually call god , begat [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] god the second person , visible and sensible . ] i call him sensible , not ( saith trismegistus ) because he hath sence ( that 's not our business now to resolve ; ) but because the father sends him to reveal himself to the world : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( parallel to st. paul's [ god manifest in the flesh ; ] to our saviours [ he that hath seen me hath seen the father also ; ] and to st. john's [ no man hath seen god at any time , but the only begotten son , who is in the bosom of god , he hath reveil'd him . ] hermes proceeds ; because therefore he produced him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] first , and one , and alone : and because he was pleasing in his sight , and full ( of grace ) of all truly good things , he sanctified him , and loved him exceedingly , as his own proper son. upon which st. austin hath this observation ; [ quem primò factum dixit , poste à unigenitum appellavit , ( augustin . de . haeresibus ) him , whom before he said god made , he afterwards calls his son and begotten . this son of god trismegistus ( as he is there quoted ( by lactantius , de vera religione l. . c. . ) stiles [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] god's workman ; and sibyl [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] gods counceller ; because , by his councel and hand , he fram'd the world. these passages , in truth , ( as well , in the judgement of lactantius , and st. austin : ( for he makes the same , both quotations and applications of hermes and the sibyllines ( tom . . de quinque haeresibus ) are a transcript of that divine discourse of solomon touching wisdom , ( prov. . . ) the lord possessed me in the beginning of his way , before his works of old — when he prepared the heavens i was there — then was i by him , as one brought up with him , and i was daily his delight . trismegistus ( referent . lactant. l. . c. . ) affirms , that the cause of this cause , is the will of the sacred goodness ; [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] which produced that god ( god the son ) whose name it is not possible for humane mouth to express : and a little after ; speaking to his son , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a certain ineffable word of wisdom of that lord of all , of whom we have preoccupations or preconceptions , which to expressis above the power of man. this ineffable word zeno asserts to be the maker and governour of the whole world , ( id. ib. cap. . ) item tertual . ( apolog . contragentes , cap. . ) . [ apud vestros quoque sapientes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , sermonem atque rationem constat artificem videri universitatis . hunc enim zeno determinat factorem qui cuncta in dispositione formaverit , &c. ] § . now that he , who is this light of light , this god-born of the essence of his father , before all worlds , was ( in the opinion of the wisest heathens ) to become man for the redemption of the world , to become [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] mortal , in regard of his assumed humane nature ( as the milesian oracle answered those that enquired whether he were god or man , may be evident from the testimony of the sibyls ; and indeed , was from thence so clearly evinc'd by the patriarchs of the christian cause , as the adversaries had no place of refuge left but this sorry one , that the verses alledged were not sibylline , but forged by the christians , as long since complain'd st. austin , quod à sanctis angelis vel ab ipsis prophetis nostris habere poterunt — quae cùm proferimus à nostris ficta esse contendunt : ] august . ( de consens , evangel . lib. . c. . tom. . pag. . b. ) that which the sibyls sing touching christ [ they might learn either of the holy angels , or the writings of the prophets : but when we urge pagans with their verses . they contend that we christians forged them . ] and before him , constantine ( in his oration , cap. . ) where he mentions and answers that calumny . in which way of calumniating that most immaculate spouse of christ ( the primitive church ) with a suspicion of the most damnable adulterations , that any society can be guilty of ; some of our modern criticks have not been afraid , nor asham'd to run with the pagan wits ( but with far more excess of impious scorn , and to the utter subversion of all rational belief ; for if that church was so far deserted , not only of grace , but common honesty , as to forge sibylline , what assurance can we have that she did not forge divine oracles ? ) i shall therefore first ( for the preventing of an inundation of irreligion ) make up the bank , that has been cut by those too sharp wits ; to whom nothing was wanting to render them absolutely ( and without exception ) judicious , save the learning of the first lesson in that science , [ to be wise with sobriety . ] . lactanctius ( de vera sapientia , . . ) would tell these calumniators , that , were they as well read as they pretend themselves to be , they would never have made this objection [ quod profectò non putabit qui ciceronem varronémque legerint , aliósque veteres , qui erythraeam sibyllam , caeterásque commemorant , quarum exempla proferrimus : qui authores autè obierunt , quàm christus secundùm carnem nasceretur : ] the verses of the sibyls which the church alledged , she found quoted , in the writings of tully , varro , and other old writers , who were in their graves , before the blessed babe lay in the manger . touching varro the same father ( de falsa relig. l. . c. . ) gives us this account ( and therein resolves the question of tacitus whether there were more sibyls than one , ( annal. . ) [ an una seu plures fuerint sibyllae ? ] m. varro ( than whom never man was more learned , either among the greeks or latins ) in those books which he writ to caesar , the great pontiff , speaking of the quindecimviri , saith , that the sibylline books were not the works of any one sibyl , though they were all called sibylline , because all women-prophetesses were of the ancients called sibyls ( either from the delphick prophetess of that name , or from their declaring the councel of god ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim deos , non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) for they called ( according to the aeolick dialect ) god [ sios ] not [ theos ; ] and counsel , not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] bi●t [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] thence the sibyls were so called , who were ten. all whom he reckons up under those authors who wrote of them severally . the first the persian , of whom mention is made by nicanor , who wrote the gests of alexander . the second libyssa , whom euripides mentions ( in lamiae prologo . ) the third delphick , of whom chrysippus speaks ( in his book of divination . ) the fourth cumaea in italy , of whom nevius ( in his punick war ) and piso ( in his annals ) make mention . the fifth erythraea whom apollodorus erythraeus affirms to have been his citizen , and at the gracians expedition against troy , to have prophesied the overthrow of that city , and the lying pen of homer . the sixth samia , of whom eratosthenes writes , [ that he had found in the ancient annals of the samians , that she had prophesied of him . ] the seventh cumana ; by name , amalthaea , or , as some call her , demophile , as others , herophile : she brought nine books to tarquinius priscus , demanding three hundred philippicks for them ; a price which the king would not give , but taught at the madness of the woman : upon which she burnt three of them in the king's presence , and demanded the same price for the remainder ; at which the king more admired her folly : but she persisting upon the same price ( after she had burnt other three ) for the three then remaining , the king gave it her . the number of these books was increased , after the repair of the capitol , because they gathered up and brought to rome all the books of any of the sibyls that could be found , either in the grecian or roman cities . ( vide tacit. annal . . ) the eighth hellespontica , whom heraclides ponticus writes to have flourished in the time of cyrus . the ninth phrygia , who prophesied at ancirae . the tenth tyburtina , whose name was albunea ; who is worship'd at tybur as a goddess . the verses of all these sibyls are extant , and divulged up and down , except of cumana , whose books are conceal'd by the romans , it being unlawful for any to look into them but the quindecim-viri . their several books , but without distinction of names ; saving that erythraeas name is inserted in her verses ; being more famous and noble than the rest : of whose prophecies fenestella ( a most diligent writer ) speaking of the quindecim-viri , tells us , that c. curio the consul made a motion to the senate , that embassadors should be sent to erythrae , to search out sibyls verses , and conveigh them to rome ; and that p. gabinius , m. octavilius and l. valerius , being sent upon that errand , collected a matter of a thousand verses out of private manuscripts . touching tully's quotations of the sibylline oracles i have spoke before ( lib. . cap. . sect . . ) and shall , to what i have made there upon that subject , add now these animadversions : that the sibylline oracles were not only in being before christ's time , but a moat in the eyes of those , who were averse to monarchy ( because they were interpreted to point at the erecting an universal monarchy , and to boad that indefinitly and in general before christ's incarnation , which the church after his taking of flesh , applied to him in particular : ) so as the church was so far from inventing the oracles , as she did not so much as invent the application of them to the messias ; but had that done to her hand by other heathen divines , who conceived they had respect unto him , that was to be born king of the jews . for though i believe the more ancient times look'd upon them [ as deliramenta ] as little better than the dotages of old women ; because of their denouncing certain monstrous miracles , without describing either how , or when , or by whom , those things were to be effected ( of which deficiency both lactantius after , and cicero before christs birth , take notice : ) yet when the eastern prophecy touching the messias came to light ( by means of the septuagint ) those scripture-oracles , by their punctual describing of every circumstance , gave that light to those more general sibylline oracles , as they grew formidable to that party , that could not endure to hear of a change of the worlds government , into that form which both of them foretold the rising up of . and when the general ones in sibyl , and the more distinct ones of sacred scripture , came to receive their accomplishment , their sense grew more plain , and the application of them more obvious , which till then was unintelligible . the voices of the prophets sounded in the ears of the jewish people for above fifteen hundred years ; and yet were not understood , till christ's doctrine , actions , and passion had commented upon them . i do not at all wonder , with the learned dalaeus ( de usu patr . lib. . cap. . ) that ruffinus ( in zeal to origen ) should forge an apology for him , under the name of pamphilus ; nor that he should father a treatise of sextus , the pythagorean philosopher , upon sixtus , the holy martyr : nor that he of whom st. jerom complains , should forge a letter under his name , wherein he makes him confess , the hebrews had by their delusions perswaded him to translate the bible , after that maner he did : but rather at his ranking the most ancient fathers among forgers , for their quoting the sibylline oracles ; and most of all at the reason he gives : [ because celsus objected that against christians . ] for had he consulted the place , he might have taken notice of origen's reply ; that , if celsus his epicurism would give him lieve to put himself to the trouble of examining the authors , out of which they made their quotations , he would find , they did not forge them of their own heads , but found them in authors of high esteem among all philosophers but those of celsus his sect : ( origen contrà celsum , lib. . calum . . ) besides , it is not like that such holy men would support so strong an edifice , with so weak a prop of a pious fraud ; or borrow help from a falshood , to evince the truth . if they durst have been so impudently ventrous , how easie had it been for their learned adversaries to have detected the imposture , and silenced the christian advocates with reproach and shame ? ( as dr. heylin in answer to casaubon ( geogr. marmoricâ , pag. . ) if it be question'd , how they came into the christians hands ? lactantius inform us , out of their own writers ; that the books of all the sibyls , save cumana , were vulgar , and in every man's hand that would reach for them . and though augustus caused a thousand sibylline oracles to be burnt ( which by the number seem to be those very verses of erythraea which the roman legats collected ; ) against which he might ( perhaps ) have a pique , upon reason of state , because of their agreement with that eastern oracle , which had put the world into those expectations of a change , as that wise prince thought ought not to be cherished ; as tending toward the keeping of the empire from a perfect settlement . upon the same account agrippa , in his edileship , the year before m. anthony's overthrow ) banished astrologers and prestigiators ( dion . ) perhaps , because upon their instigation , anthony had caused the alexandrians to give to caesarion the title of king of kings . yet notwithstanding , the manuscripts , out of which the copies were transcribed , were still in being . to that objection from the burning of the capitol in the social war , &c : and therewith all the sibylline oracles there deposited , no more need be said but this : that the fathers made no quotations out of those books of cumena which tarquin bought ( the only books there laid up , and into which alone it was not lawful for any to look , but the quindecim-viri , to whose custody they were committed : ) and had they been as common and vulgar as the rest were , out of which the fathers made their allegations , it is like the church would have made little or no use of them . for , from the time wherein that prophetess liv'd , and the use which the romans made of them , i guess she wrote in another strain , and by another spirit , than cumaea and the rest did . [ quod ex cumaeo carmine se fassus est transtulisse virgilius , quoniam fortassis etiam ista vates eliquid de unico salvatore in spiritu audierat , quod necesse habuit confiteri . ] ( august . epist. . ) virgil saith that he translated this poem out of cumeas : because perhaps this prophetess had received something in the spirit concerning the one saviour , which she was necessitated to confess . and that tarquin's cumena wrote the epilogue to numa's aegeria , being that to her , which the prophets were to moses , an interpretess ; who taught them to apply numa's general laws , touching religion , to particular occasions and contingencies ; for , all i find produc'd out of her oracles , are certain directories , in such cases as they could not resolve , by the help of numa's rubrick . . as for other sibyllines they were burnt afterwards indeed ( by the arch-traytor stilico : ) but before that time , the best part of them had been quoted by , and transcribed into other authors , out of which , what is now extant of the sibyls , is for the most part gathered , ( heylin geogr. armoricâ . ) and yet . even cumenas were in being , and escaped burning , in the reign of julian ; when the temple of palatine apollo was consumed by fire : [ ubi ni multiplex juvisset auxilium , etiam cumaena carmina consumpserat magnitude flammarum : ] ( ammian . marcellin . julian . l. . cap. . ) where , if there had not been a great deal of help , the violence of the flames had consumed the verses of cumena . a testimony beyond all exception , given by one of julian's military commanders , and an eye-witness . § . but to put it beyond all possibility of a rational doubt , that the sibyls were preexistent to the apostles , as to those their oracles which the church made use of : virgil had out of them ( before our saviour's birth ) composed his genethliacon : wherein , as he interprets them to portend the greatest change and restoration of the world , by the procurement of one to be born about that time ; so he comprehends all , in effect , which the fathers quoted the sibyls for : all which are not applicable to any person , that has yet appeared in the world , save the blessed jesus . so that both song and descant ( mutato nomine ) were made to the churches hand . see constantine's speech ( in eusebius ) chap. . where that religious emperour comments upon virgil's . eclog , and shews , that he ( who was contemporary with augustus ) in that oracle , translated out of sibyl , wrote so truly and aptly of christ , [ ut nec his veriùs quicquam , nec ad servatoris virtutem aptiùs dici poterit : ] that nothing could be said either more truly or more properly of our saviour , than the contents of that poem . add to this the diligence used by the romans , to prevent the taking of forged oracles into the sibylline canon ; exprest by tacitus ( annal. . ) in the case of quintilianus the tribune , his putting it to the senat 's vote , whether a certain book of sibyl ( which caninius gallus , the quindecim-vir , had requested might be received into the number of the sibyllines ) should be put into the canon ? of which tiberius hearing , chides the tribune , as too young to understand how business of that consequence ought to be managed : but severely rebukes gallus , for that he being an old master of ceremonies , should so much , as put it to the question , before he had ( as the manner was ) caused the book to be read and canvas'd by his colleagues and other persons skill'd in such affairs ; withal admonishing him , how augustus ( for that many vain things went under the famous name of sybyl ) had decreed , that it was insufferable , that those verses should pass ( though but in private hands for sibyls , that had not been first legally examin'd . the like caution our forefathers used ( saith he ) after the burning of the capitol in the social war , making search in samos , ilium , erythrae , through africk also and sicily and the italick colonies , for the verses of sibyl , [ dato sacerdotibus negotio , quantum humana ope potuissent , vera discernere : ] ( tacit. ib. ) and committing to the priests the charge of discerning which were true , as far as by humane strength it was possible . i observe here by the way , that no sibylline verses were permitted to be , even in private hands , but such as were approved to be such ; and that therefore those sibylline oracles which the quindecimviri , after approbation , had received into their custody , remained ( in other copies ) in private hands , and were not ( as those of cumena ) lock'd up from vulgar inspection . but that for which i directly alledge this discourse of tacitus is , to prove , that the romon state would allow nothing for sibylline , that would not endure the severest scrutiny . and therefore had those verses which the church quoted , as such , been spurious , ( or but under the least suspicion thereof ) we should have heard of it by otherwise persons than celsus , we should have heard not only the epicurean hogs grunting it , but the lions roaring it against us . cicero indeed excepts against the divine original of those acrostick sibyllines ( out of which caesar procured some body to pick the name of [ a king ] as a title which the universal monarch should assume ; which title he therefore would have had the senate to confer upon himself : ) for that such curious versifying savour'd too much of the lamp , and father'd those poems rather upon humane industry , than divine inspiration . but first , this reason can be of no force with us , who know what excellent poems moses , deborah , david , solomon , hannah , &c. made , by divine inspiration : nor with those eminent philosophers , who queried how apollo came to lose his versifying vein ? of which they could not have had any scruple , if they had not believed his oracles were at first given out in verse : nor with himself , if he had not forgot , since the father whipt the son for extemporizing in that vein parce precor genitor , posthac non versificabor : or not coneiv'd the divine mind not able to do that , ( when it would ) which his did ( against his will. ) secondly , had they been the result of humane industry , it could not be of those men that were not in being till after he was in his grave , as the christian name it self was . and lastly , had he had authority on his side ( which is the main proof in matters of fact ) he would rather have produced witnesses to depose , who was the suspected father , by what legerdemain they gain'd the repute of being sibyls ( and that among the romans , where none could be canonized for such , till they had undergone the severest censure that humane wit could invent , to try their legitimacy by : ) than attempt to prove them bastards by such weak reasons , as have not force enough to repel the single testimony of any one person that is not of profligated credit , much less the united vote of the uninterrupted succession of the whole college of the quindecim-viri and most knowing pagan divines : who ( before tully was born ) upon serious examination , had past them for sibylline : and ( after the divulging his reasons to the contrary ) persisted in the opinion , that they were not of humane invention , but divine extraction . briefly , i shall despair of ever disputing those men out of their preoccupations , with whom the rhetorical flourishes of one orator , or the fancy of one augur ( and he prejudic'd by interest ) is of more weight ; than the joynt authority of so many sages , and the general voice of all people , who had no temptation to be too favourable , but rather over-severe , in their sentencing those books to be sibyls , which imported , not only such alterations , in general , as the forethought of , is naturally sormidable to all honest men of settled and composed spirits , ( that love not to fish in troubled waters : ) but particularly , the erecting of a monarchy in judea , that should over-top the roman empire . having therefore thus laid the foundation , and proved the sibylline oracles to have been , in common repute , of divine original : and those to have past for sibyls ( by the vote of those ages were best able to judge ) out of which the primitive church made her allegations . i proceed to shew that all they who imbraced those oracles ( and they were the far greater part of the cultivated world ) were of opinion ( if not faith ) that the universal redeemer could not be any created blessed spirit , but the eternal god himself , who to that end was to be incarnate ; this being the respond of those oracles they held to be divine . § . erythraea in the beginning of her song , celebrates the son of the high god with these titles ( lactant. de vera sap . . . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ the all-refreshing creator , who gives the sweet spirit to all , and whom god hath made the head over all gods : ] and concludes that song thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ him hath god given to all that believe in him , to bring them to honour ; ] or god hath given to all men that believe , to crown him with honour , or to esteem him the ancient of days ; ( for [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] senex and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] honor , are so near a kin , as the one is derived of the other ; and that , in the judgment of plato , who ( in the . of his polit. ) hath [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] having old men in honour . ) however sibyl here teacheth , that the same god is the cherisher , the refresher , the restorer of all , who is the creator of all , and whom god hath made high above all gods ; and given to them that believe , to honour him , as him that bringeth them to glory . another sibyl ( quoted by the same father ) sings thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ acknowledge him for thy peculiar ( or proper god ) who is the son of god. ] this brings to mind that fore-cited passage in porphyry , [ the intellectual soul cannot , by any theurgical purgations , be made capable to apprehend its proper god ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] which as it confirms the legality of this quotation ( for it was from this sibylline , and no where else that i can find , that that great philosopher had this notion ) so it implies the learned world's preoccupation with this conceit , that none of their reputed gods , was that proper saviour of mankind , who was to work out the souls perfect redemption : ( and seems to be a transcript of that older one ) [ he is the lord thy god , and worship thou him ] ( psal. . ) a cure to be effected only by the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the word , as sibyl elsewhere expresseth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ working all things and curing all diseases by his word : ] they conceiv'd god might delegate particular cures to local deities , but the all-curing god must be the all-making god ; and that none could restore , but that word by which all things were created . in manifest allusion to that of the psalmist , [ in them he hath set a tabernacle for the sun . ] another sibyl thus warbles , quoted by lactan. ( de divino praemio , . . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ god shall send a king from the sun , who shall make peace all over the earth . ] to which julian ( alluded in that quotation of his which hath formerly been alledged ; ) who , not daring to question the authentiqueness of this sibylline , and taking it for granted , that the common saviour must come from the sun ( that his aesculapius might , according to this oracle , be qualified for that office ) fancied him to have descended by the sun-beams into this world. and st. james in his [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] every good gift and every perfect gift , is from above , and cometh down from the father of lights , with whom is no variableness nor shadow of change : ] the comprehensively good , and every way perfect gift , the all-heal , descends not from this visible sun , which every day appears in several habitudes and positions , and , every year , is farther from us , or nearer to us , after the proportion of its moving toward the northern or southern tropick ; from whence it casts several shadows to the several parts of the world ; ( some being [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that cast no shadows at all ; some [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that cast shadows on one side ; and some [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that cast shadows round about . ) but from that fountain of light , that 's exempted from all mutation . from inacceisible light came that sun of righteousness , which arose upon all nations , with healing under his wings . this is the only god can save to the uttermost , whom ( as the oracle of the milesian apollo ( lactant. de ira dei ) describes the god of judea ) infernal devils fear . ( of which and the like responds , st. austin ( de consensu evangelist . . . ( & de civitate dei , . . ) writes thus : [ quidam eorum philosophi ( sicut porphyrius siculus in libris suis prodidit ) consuluerunt deos suos , quid de christo responderent ; illi autem oraculis suis christum laudare compulsi sunt : nec mirum cùm daemones , &c. mar. . . ) some of their philosophers ( as porphyry writes ) enquired of their gods , what they could say concerning christ ; and that they were forc'd in their oracles to commend christ : which is not at all to be thought strange , seing we read ( st. marc. . . ) that the devils confest him to be the son of god. but let us hear apollo : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ this king god ( in the apostle's phrase , the only potentate ) and creator of all things ; the earth , the heaven , and sea ; revere ; before whom hellish darkness and demons tremble . ] and therefore sibyl chides the grecians for their extreme vanity ( lactant. de falsa relig. lib. . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; [ greece , why dost thou put thy trust in provincial presidents , who are but men ? why dost th●● bring vain oblations to dead men ? why dost thou sacrifice to idols ? who injected this folly into thy mind , that thou should do these things , and neglect the person of the great god ? ] this was that grecian folly which ( as i said at my entrance upon my discourse , upon plato's reporting his own , and those barbarians opinion , from whom he learn'd his philosophy ; ) grecizing moses intermixt the true tradition with , making it speak the language of his own country : wherein he was not only forsaken by his own school , but exploded by the adherents to the sibylline books ; out of which these last-quoted verses give so express a reproof of that , and so full proof of the contrary doctrine ( that men are to expect salvation , and ( in order to the obtaining of it ) to put their trust , not in many , but one saviour , ( who is the person of the great god ) as i shall burden my reader with no more allegations , nor any further discourse upon that point ; but proceed to another hypothesis of the ethnick theologues , concurring with the fundamentals of the gospel , and exprest in that forecited passage in plato , viz. chap. vii . man healed by the stripes and oracles of god-man . § . jew hides face from christ. greatest heroes greatest sufferers ; the expiatory painfulness of their passions . § . humane sacrifices universal : § . not in imitation of abraham . porphyry ' s miscollection from sancuniathon . humane sacrifices in use in canaan before abraham came there : and in remotest parts before his facts were known . in chaldea before abraham ' s departure thence . § . it was the corruption of the old tradition of the womans seed's heel bruised . their sacred anchor in extremities . § . the story of kings of moab and edom vulgarly mistaken : different from amos his text. king of moab offer'd his own son , the fruit of the body for the sin of the soul. § . what they groped after exhibited in christ's blood. § . man's saviour is to save man by delivering divine oracles . heroes cultivated the world by arts and sciences . § . gospel-net takes in small and great . the apostles became all things to all men ; how ? § . a relique of the old tradition , delivered in paradise , and wrapp'd up in those clauses [ the serpent shall bruise the heel of the womans seed ; and he shall break the serpents head : ] the first implying christ's passion , and the latter his undeceiving the world , by delivering true oracles to the world , which had been cheated by the devil 's false ones . of the first member of this tradition we find reserves in the sibylline books quoted by lactantius ( de vera rel. lib. . cap. . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ he shall become miserable , contemptible , without form ; that he may give hope , afford help to miserable men . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ he shall fall into the hands of sinners and infidels ; who shall with impure hands box him about the ears , and spitefully spit upon him , and he shall give his most innocent back to scourges . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — [ when they smite him upon the cheek he shall hold his peace ; so as men shall not take him for the word , oe understand why he came ( to wit ) to make the dead hear his voice ; and he shall wear a crown of thorns . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ they shall give him gall to eat , and vinegar to drink : these are the commons which that inhospitable generation will allow him : by which misusages his face shall be so marred , as his own shall hide their faces from him , as seeing nothing in him that was desirable ; ] that could speak him to be [ the desire of the nations : ] for thus sings another sibyl of the land of judea : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ fool that thou art ! thou canst not know thy own god , through the vizour of that contempt thou casts upon him . ] these responds eccho so distinctly to the voices of the prophets , and so exactly sute the history of the gospel , as , had they all proceeded from one mouth ; they could not have made a more perfect harmony . that the writings of the philosophers are repositories of the same doctrine , hath been already evidenc'd out of plato , who affirms that it is the opinion of those barbarians of whom he learn'd his philosophy , as also of the brachmans , odrysenans , getes , egyptians , arabians , chaldeans , and all that inhabit palestine ; that those blessed souls , who leave their supercelestial place , and vouchsafe ( for the relief of mankind to assume humane bodies ) do in order to that undergo all the miseries of this life . to which isocrates gives his vote ( in the name of the greatest part of the world ) telling us ( in his euagoras ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that most of those that were reputed semidei ( half-god half-man ) and those the most famous , were reported to have undergone the greatest calamities ; and that in pursuit of achievements , which were more full of danger to themselves , than of immediate profit to others : ( isocrat hel. laudatio : ) [ — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] of which he giveth instance ( orat. ad philippum ) in hercules : whom notwithstanding , with the same breath , he affirms [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ] to have had more wisdom than fortitude . now how it could stand with his wisdom , to imploy his fortitude in those dangerous and painful labours , which brought so much hardship upon himself , and no profit to others , can hardly be resolv'd : except he undertook those labours ( otherwise in vain ) as expiations , and spent his sweat and blood , as libations , as propitiations , to appease the incensed deity , not for his own but his countries sins : for [ the god-begotten ( saith isocrates , busirid . laudat . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] are free from sin , and have all vertues in their perfection . ] by this oblation of himself for others , hercules his labours were beneficial to the whole world : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] and he procured to himself the surname of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( clemens alexandr . protrept . ) the driver away of evil : not by the physical force of his achievements ; ( for most of them , such as his killing serpents in his cradle , his suffocating of achelous , his killing of nessus , his purging the king of elis his stable , his hunting to death the parthenian hart , his conquest of the amazons , his fetching the hesperian apples , his slaughtering diomedes horses , and his haling up of cerberus , &c. ) had no natural tendency , either to the conveying of good unto , or removing of mischief from mankind : ) but by the merits of his sufferings . celsus instanceth in zamolxis , among the getes ; mossus , among the cilicians ; amphilochus , among the acarnanians ; amphianorus , among the thebans : & trophemius , among the lebadienses : ( orig. cont . cels. l. . c. . ) where he compares the blessed jesus , in point of suffering , to those reputed gods of these nations ; who all underwent violent and painful deaths for their countries good . besides , isocrates , in comparing him with theseus , observes that theseus his gests were ( in their own nature ) behoofful to the several countries wherein they were perform'd ; and yet he was not deified . a manifest argument , that the world , in its canonizing saviours , consider'd not , so much , the present beneficialness of mens exploits , to them for whom they were perform'd ; as their expiatory painfulness to them that perform'd them . and therefore that strenuous and philosophizing oratour did , contrary to his wont , put in a bar against euagoras his obtaining the honour of being esteemed a god , in that very argument he presseth for his deserving of it , as well as , or rather than , the best of the reputed semidei : for that their lives were incumbred with bitter afflictions , but his ( like that of the gods ) freed from incumbrances . for , by his favour , this was the worlds sense ; that who so would redeem the world from misery , must , while he abode in this rule ( to which he descended for man's relief ) undergo misery , be ( in the prophet's language ) a man of sorrows and acquainted with grief ; i say acquainted with it ; grief must dog them , and tread upon their heel . hence it was that q. curtius did not obtain the repute of a god , though he threw himself alive into that gulph , in the market-place : nor the decii ( father and son ) though they devoted their own heads for the publick safety ; nor codrns , though he offer'd his life for the athenians : nor themistocles , though , by a voluntary potion of bulls blood , he fell down before the altar , as a victime for his country : nor the philaeni , who would be buried alive where they stood , upon condition that that place might be their countries bounds ( valer. max. . . ) neither could adrian , with all his art , avoid the scorn of the world ; for attempting to deifie , his paramour antinous , who voluntarily immolated himself , to gratifie adrian in his magical divinations , whereto an humane sacrifice was required : ( dion adrianus . ) because their sufferings were but short ; whereas the saviour must be acquainted with grief during his life . § . this doctrine the world wrote in the blood of her sacrifices , which was universally accounted expiatory , at the first , in reference to that which was to flow from the bruised heel of the womans seed . [ vide cyprian ( de ratione circumcisionis ) hujus oblationis doctrinam sacrificia continebant antiqua . ] to whom calvin assents ; [ ipso more sacrificandi , quamvis adulterino , convictae fuere gentes propriae indignitatis , ut agnoscere deberent , humano generi non aliter propitium esse deum quàm reconciliatione interpositâ — discamus quicunque unquam deum verè quaesierunt , litationem in sanguine tulisse , ità ante legem latam semper victimis sancita erat religio : ] ( calvin in . praecept . ) sacrifices of old contain'd the doctrine of the oblation of christ's blood ( saith st. cyprian . ) by the very manner of sacrificing ( saith calvin ) though adulterated , the gentiles were convinc'd of their own unworthiness , and that they ought to acknowledge , that god is not made propitious any other way , than by the interposition of reconciliation wrought by the blood of the promised seed : we may therefore learn , that whosoever sought god truly , offer'd bloody sacrifices . so that religion was always ( even before the giving of the law ) ratified by victimes . though in process of time , the gentile , that had the institution of sacrificing only by oral tradition , grew as vain as ( and no more vain than ) the jew ( who had that tradition in writing ) did , in a shorter tract of time ; both of them misconceiving the blood of bulls and goats to be in themselves expiations for sin , without relation to that which it typified yet as god hath beaten the jew from that conceit , ever since the final demolishing of that temple , wherein alone it is lawful for him to offer bloody sacrifices ; so the gentile argued himself out of it by degrees : in so much as in those parts of the world , that have continued pagan to our memory , we cannot retrieve the time ( 't is so long since ) when any blood was offer'd ( as propitiatory ) but humane . ( heylin america ) the inhabitants of nova gallicia are worshippers of the sun , and cannibals ( pag. . ) they of nova hispania think the gods are pleased with the blood of men , which they sacrifice to them ( pag. . ) the men of peru , at the death of their great men use to kill and bury with them one or more of their servants : ( pag. . ) they of brasil , on high festival days , have publick assemblies , and make merry over the roasted body of a fat man , whom they cut in collops and eat ( pag. . ) this makes me think they are cannibals , not in respect of their common meals , but their religious festivals ; or if they eat mans flesh ordinarily , they contracted that custom ( as other nations did that of eating the flesh of beasts ) by using to eat it , at sacrifice-feast : however i find not any sacrifices in use in that new found world but of men . and where the blood of beasts was sacrificed of old ( as old as any secular history reaches to ) there also was offered the blood of men , in order to the pacifying of divine wrath ; a clear evidence that the world durst not trust to any , but the blood of the womans seed , to make its peace with heaven . for the inforcing of this argument it will be requisite that i prove these three points . . that , so far as secular history reacheth , it hath been the universal custom of the pagan world , to sacrifice men for the appeasing of the divine wrath. . that this custom was not taken up in imitation of abraham's offer to sacrifice isaac . . but upon the worlds experience of the ineffectualness of the blood of beasts , after it had lost the true institution of bestial sacrifices , and began to rest in the opere operato of sacrificing , without respect to the blood of the womans seed , &c. touching the first , clemens alexandrinus ( protreptic . ) instanceth in the messenians , among whom aristomenes sacrificed , for the appeasing of the gods , three hundred men . the lacedemonians , among whom theopompus did the like . the tauri ( a people inhabiting the taurican chersonesus ) who sacrificed all the strangers they could lay hands on to diana ( quoting for this enripedes . ) ( that pair-royal of friends , pylades and orestes , had died no other death ; if they had slain their keepers , and stolen away the goddess : ( lucian . toxaris . ) the next whom clemens instanceth in are the thessalians , among whom the inhabitants of pella sacrifice an achaean to releus and chiron ; ( for which he quotes maninius ( in his collection of wonders . ) the cretensians , among whom the lycians sacrifice men to jupiter ; ( for this he quotes anticlides , in reditibus . ) the lesbians , who ( as dosidas saith ) pacified bacchus with humane hostes. the phocensians , whom pythocles ( in his third book de concordia ) affirms to have sacrificed men to diana taurica . the athenians , among whom ( as demaratus writes , in his first book of tragical things ) ericthonius ( for the pacifying of proserphone ) sacrificed his own daughter . and the romans , among whom ( as dorotheus relates , in his fourth book of the affairs of italy ) marius sacrificed his daughter [ diis averruncanis , ] to the gods that expel mischief . lactantius ( de falsa relig. lib. . cap. . ) proves this to have been an ancient custom in italy , to precipitate men from the milvian bridge , for the appeasing saturn's wrath ( out of ovid's in fastis , — — — quotannis tristia leucadio sacra peracta deo : ) and to sacrifice to the same god their own children . after whose dialect ( micah . . ) the prophet introduceth apostate judah querying , [ shall i give my first born for my trangression ? the fruit of my body for the sin of my soul ? ] to which the spirit returns this pat answer : [ he hath shewed thee , o man , what is good , and what the lord requires of thee , viz. to do justly and love mercy : ] ( neither of which can be done in this barbarous inhumanity to thy own bowels ) [ and to humble thy self to walk with thy god : ] not to outrun god in thy hastening to bring forth a saviour before the fulness of time , &c. ) in the same place the same lactantius relates out of poscennius festus , this story : that the carthaginians , being overcome by agathocles king of sicily , and conceiving that to be the effect of god's displeasure against them , for the rendring of heaven propitious , sacrificed two hundred noblemens sons . of the same bran ( saith he ) are the rites of the mother of the gods , whose priests attone her with the blood of their genitals , and of bellona wherein her priests lance and slash their own shoulders , with swords which they carry in both their hands , as they run like frantick men about her altars : the very same oratory which the priests of baal used , who in their contest with elijah , when he lent a deaf ear to the sound of their prayers , lifted up to him the voice of their blood , as that , they doubted not but would obtain for them a favourable audience . herodotus ( in his euterpe pag. . ) relates ; how at busiris , in the festivals of isis , after the sacrifice , the whole company ( being many thousands ) lash themselves till blood come : and that in papremis , the company that assemble ( to worship the deity of that place ) fall together by the ears , and wound , yea kill one another . dion ( roman . histor . lib. . ) reports , that julius caesar , to propitiate mars , caused to be sacrificed to him two of those mutineers , who raised a commomotion in the camp , because of caesar's prodigality in his exhibiting showes and plays to the senate and people ( grudging that so much water should run beside their mill : ) for which ( he saith ) he had neither sibylline , nor any other express oracle , but only custom . pliny ( lib. . ) writes , that the moors sacrificed men to hercules : others say to saturn ( as plato , by name , in his minoe , and dionysius halicarnassus ; as also theodoritus cyrenaeus . ) tacitus ( de moribus germanorum ) saith , that the germans do on certain stated days appease mercury with humane sacrifices . that the semnones ( the most ancient stock of the suevians ) on certain anniversary holy days , meet together in a sacred grove , and begin the solemnity of the day with sacrificing a man for the common good ; ( for so i translate his [ caeso publicè homine . ] that the reudigni , aviones , angli , varini , eudoses , snardones , nucthones , in the service they perform'd to the mother of gods ( whom they call hertham , that is earth , the very english of the grecian [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ) drowned those that had officiated in the procession . the same historian tacitus ( an . . fol. . ) tells us that suetonius paulinus ( at the taking of the ifle of man ) found groves devoted there to bloody superstition : for they used to sacrifice captives at their altars , and to look into their inwards by way of auguration . dictys cretensis ( who was comrade to idomenoeus , in the trojan war ) wrote a journal of that war ; which paxis presented to nero , and septimius romanus translated into latin ) in which treatise ( de bell. troj . lib. . ) we are told , that for the appeasing of dianas displeasure against agamemnon ( for slaying the hart that was feeding in her grove ) his daughter iphigenia was required in sacrifice . upon this ground euryphylus ( in virgil ) perswades the grecians , when they were returning from troy , to appease the angry deity with humane blood , with the blood of polixena : ( aeneid . lib. . sanguine placastis ventos & virgine caesa , cùm primùm iliacas danai venistis ad auras . herodotus ( melpomene ) relates , how the getes ( the most morallized of all the scythians ) send every year to their god zamolxis , a man , whom they had first sacrificed . and how the messagetes immolate in their old age , all persons of note , counting none happy , but them that die that kind of death : ( herod clio. ) and lastly how the whole scythian nation do sacrifice to mars ( whom they esteem the chief god ) one of every hundred captives ; whose blood they gather into a basin , and with it besmear a fauchion , which with them is the idol , or representation of mars : ( herodot . melpomene . ) this custom reached to the farthest western nations ( as plutarch ( de superstitione ) observes ) who , if they had children of their own , sacrificed them to saturn , if not , bought other mens children , to that purpose , as men buy lambs or chickens . while they were sacrificing their mothers were to stand by and look on , who if they shewed any sign of sorrow , they were ever after accounted opprobrious persons . yea , as far as ( the then reputed world's end ) hercules pillars ( as timaeus the historian affirms , in his rebus deliacis ; ) for the inhabitants near to those pillars ( saith he ) use to sacrifice their kinsfolks , if they reach the seventieth year . strabo ( lib. . ) reports , that in albania ( a country near the caspia● sea ) they used to sacrifice to the moon ( their supreme deity ) those of their initiated servants , that had most of that goddess in them , after they had been sumptuously feasted a whole year before . these two last i report upon the credit of natalis comes ( mytholog . l. cap. . de victimis : ) not out of penury ( for to the best of my knowledge there is not an old historian extant , that gives not many examples of this inhumane piety : ) but because i would not let this part of my discourse pass without the honourable mention of his name , who hath taken such herculean pains upon this subject : to whose labours i refer my reader for fuller satisfaction ; if he require any ; after he hath heard tertullian's judgment , ( apolog. . ) [ à vobis ostendam fieri , partim in aperto partim in occulto ; per quod forsitan & de nobis credidistis , ] to wit , that the commonness of humane sacrifices , through the pagan world , induc'd them to believe that calumny raised against the christians , [ that in their coventicles they sacrificed a ghild , whose blood they mingled with crums of bread , and so did eat it . ] ( a calumny raised upon their mistake of the christians commemorative sacrifice , the sacrament of the body and blood of christ. ) a thing so abhorrent to nature , as no man could deem it possible for another man to grow so inhumane , except he who was himself grown so inhumane . and therefore saith he of all things , our sacrificing children should not be objected to us as a crime , by the heathens ; who themselves did immolate infants to saturn , openly and without controul , till tiberius , being proconsul of africk , nail'd the priests themselves to those crosses upon which they used to crucifie children : and now secretly , notwithstanding the imperial edicts against it . yea , in the most religious city ( inhabited by the off-spring of pious aeneas ) there is a certain jove whom they appease with the shedding of humane blood even at this day , and that in the most publick place and greatest concourse , the theater . in your painting the christian god as delighting in humane blood , you shape him after the prototype , which you have conceived in your mind , of your own jupiter ; whom you fancy to be the true son of his father saturn , because he resembles him in severity , and will not be appeased but with the blood of that nature which gave the offence : [ o jovem christianum & solum patris filium de crudeliaate . ] and therefore you have no reason to accuse christians , as the only men that represent god as not appeasable , but by christ's making an oblation of his own blood , for the sins of the world ; a sacrifice far more like to be acepted as a propitiation , than those victims you offer ; of men condemned to the beasts ( and therefore polluted with their own guilt ; ) or of innocent babes , who are merely passive ( and offered against their own will ; ) or of decrepit persons , though willing : for since old age pusheth them forward , what merit can their be in chusing to go out at this door , where , in their passage to their grave , they shall not meet with those incumbrances of extreme old age , which singly are worse than an hundred deaths ? or of those who in the prime and flower of their age do offer themselves victimes , for the benefit of man-kind : since a few more years will put them beyond their choice , and bring them under a necessity of dying : whereas that blood , which we affirm to have been shed for the sins of the world , was the blood of a spotless lamb : offer'd by christ himself ; ( he was priest as well as sacrifice , ) and laid down his life ; for no man could take it from him against his will , &c. § . . touching the second branch of this argument , that this custom of propitiating the deity with the oblation of human blood , was not in imitation of abraham , but the corruption of the old tradition , &c. though i find great names muster'd against this assertion , yet when i consider that they march under the conduct of the jewish rabbins ( who are ambitious of having the whole world in debt to them ) this army of lions grows less formidable , as being led on and headed by such sheepish captains , as r. salomon jarchi , who ( upon jeremy , . . ) bringeth in god speaking concerning molech after this manner [ when i spake to abraham to sacrifice his son , it entred not into my heart that he should sacrifice him , but to make known his righteousness . ] having first fancied , that the heathen , in defence of their practice , objected the example of abraham . a thing which no more enter'd into the pagan's heart , than it did into god's to have isaac sacrificed ; nor was ever objected to the jews ; of which this ( i conceive ) is proof sufficient : that neither philo judaeus nor josephus , nor his adversary appion , make the least mention of the heathens imitating abraham , or pleading their imitation of him in their own defence . a calumny from which those great patrons of judaism would certainly have quitted their religion , had it then been objected , when they wrote of that oblation : josephus ( jud. antiq . lib. . cap. . ) most copiously : and philo ( de profugis ) allegorically : neither can it stand with reason that appion ( who scraped up whatsoever he could find in books , or invent of his own brain against the jewish religion ) should omit so material and plausible a plea , if the world had then thought of it . the first clear intimation of abraham's offering his son that is met with in pagan writers is in porphyry ( as he is quoted by eusebius ) ( praeparat . evangel . . . ) where speaking of saturn , he saith , [ the phaenicians called him israel , and that he had an only son called irud ( which in the phoenician language signifies an only son ) of the nimph anobret ; ] whom his father , being in some great calamity , sacrificed upon an altar purposely made . if i may call that clear which the two eyes of learning , grotius ( in dent . . . ) and vosstus ( de idol . . . ) cannot see how at all it concerns abraham , but that the transscriber of eusebius meeting with [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( the name of saturn among the phoenicians ) as appears by st. jerom. ( phoenicibus [ il. qui hoebraeis el. ] jerom. epist . . ad marcellum : ) and by sanchoniathon himself [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] sanchoniathon apud eusebium , prep . evang. . . [ el. ] which self same they call [ saturn . ] this note vossius had from grotius ; [ atque ad hanc conjecturam , quam certissimam arbitror in familiari sermone mihi praeire memini divinum virum hugonem grotium . ] ( vossius ibid , ) and withal this conjecture that the immolations mentioned by sanchoniathon was by saturn's wives procuration , ) the transcriber , i say , of eusebius , ignorant of this phoenician use of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] supposed it to be a contraction of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] but to take it in its full strength , according to the ordinary reading , and the common application of that name to abraham , of whom came israel ; i cannot see , how it implies , the heathens deriving their sacrificing of children , from abraham . for . this was not pleaded by porphyry , against the jew , but christian ; nor against the christian , till he had cryed shame of the heathen world , for its barbarous immolations of innocents : for the palliation of the filthiness whereof that indefatigable enemy of the christian name brings in this story . . porphyry's author , sanchoniathon ( from whom he hath this story ) neither names israel ( but saturn , whose soul after his death assumed ( for its heavenly body ) the planet so called : ) nor his , but his wifes ( the nymph anobretha ) sacrificing of her only son , after the death of his father . . thirdly he relates this fact of saturn , or his wife , as an imitation of the ancient custom of that nation , to sacrifice the princes most beloved son , in times of eminent danger , to that deity that takes vengeance of sin , for the pacifying of his wrath . [ morem priscis — ] [ cùm itaque saturnus rex , ] — ( eus. pr. evan . . . ) so far is porphyry out in his alledging abraham or israel , as the samplar out of which the heathen world transcrib'd that bloody copy : as his own author makes that very fact of abraham , which he alledgeth , to have been done , in observance of a custom in ure long before abraham was . . porphyry ( for the credit of sanchoniathon ) affirmeth that he gather'd his antiquities , out of the records of the several cities , the sacred inscriptions in the temples , and of jerom-baal the priest of the god irvo , or jao ; if we admit this jerom-baal to have been gideon , whom the scripture calls jerub-baal , which is of the same sense , in the phoenician language ; only , after their custom , changing one [ b ] into [ m ] ( as in [ ambubaiae , sambucus , ] &c. ) it will not follow , that this author was contemporary with gideon : for he might use gideon's records after his death , and ( in all likelihood ) came to the knowledg of him and them : by means of that intercourse betwixt the israelites and the inhabitants of berith ( where sanchoniathon lived ) the worship of whose god [ baal-berith ] the israelites fell to , after gideon's death . but that he was not elder than gideon doth necessarily follow from hence : ( see dr. stillingfleet , orig. l. . cap. . sect . . . ) and indeed 't is manifest he was much younger than gideon : from which chronological concession of those that are of opinion that the heathens sacrificed children in imitation of abraham , i argue against that opinion thus : if the story of abraham's fact had not till that time arrived , by oral tradition , at their next door neighbours ( the phaenicians ) but must be fetch'd out of hebrew records , till then unknown ( to the greatest antiquary the heathen world affords ; ) how can it be imagin'd that the report thereof should reach all over canaan , so many hundreds of years before that ; wherein children were made oblations , so long even before moses , as he speaks thereof as of ancient use among them . even their sons and their daughters have they burn'd in the fire to their gods. ] ( deut. . . ) in which particular god himself is so far from suspecting the gentiles would or did follow israel , as he gives israel caution not to follow the gentiles : [ thou shalt not enquire after their gods , saying , how did these nations serve their gods ? even so will i do likewise . ] ( vers . . ) which would have been to small purpose , had the gentiles in those oblations followed abraham ; for the jew might then have replyed ( to the prophets rebuking him for that practise ) that therein he followed the nations , in nothing but wherein they followed abraham ( whom those very prophets bid them look to , who were sent to rebuke them for sacrificing their sons and daughters to molech . ) it would have been more seasonable in that case ( had the case been as our opponents imagine ) to have warned them not to look to abraham , but to the intentions of god to try abraham's love and faith , in his tempting him to offer his only son and his son of promise . but the psalmist ( psal. . . ) hath determin'd it beyond all doubt , that the israelites in sacrificing their sons and daughters served the idols of canaan and learned their works , that is , those abominations which the canaanites had practised ( as moses saith ) before israel came among them : and for which israel should have rooted them out . nay , so far were the canaanites from learning these works of abraham , which abraham's posterity learn'd of them ; as that before abraham's tryal , the old inhabitants of canaan , by reason of these works , began to look white towards harvest , though as yet their sins were not fully ripe ( gen . . ) yea moses having spoken of offering sons to molech , among other of their bestialities ( levit. . . ) as the sins that god visited upon the canaanites ( vers . . ) tells the israelites ( ver . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] for all these same abominations have the men of this land , who were before you done : and this land hath been defiled , upon which text philo judaeus saith [ barbaras quoque gentes per multas aetates litasse mactatis filiis , cujus sceleris moses eos accusat : ] ( de abrahamo , pag. . ) it appears that the gentiles for many ages before abraham , did sacrifice children , from moses his saying [ the men of this land ( canaan ) who inhabited it before you , did do all these abominations and the land was defiled . ] . had those circumjacent nations taken up that practice from abraham's example , what better argument could they have used than that , to induce the jews to it ? and sure had the jews upon that reason conform'd to that gentile rite , we should have heard them plead that , for their adhering to it ; rather than those sorry reasons they bring for their resolute contumacy and pertinacious resistance of the prophet's motion to them to forsake it ! [ as for the word that thou hast spoken to us in the name of the lord , we will not hearken to thee , we will do as we have done , for then it was well with us , we had plenty and peace , &c. ] how much more strenuous would this reply have been , [ then we did well ; for we followed abraham . ] . if the phoenicians had no knowledg of abraham's fact , till sanchoniathon found it in the jewish records , so long after moses : how could the knowledge of it reach , in almost as short a time , as far south as affrica , as far north as scythia , as far east as india , ( for 't is not to be conceiv'd , from whence but india or tartary : the americans derive their pedigree or the inhabitants ; of the caroline islands , the worship of molech : whose images in that form wherein they are described by diodorus siculus in the twentieth book of his bibliotheca : were found there by the first discoverers of that island ; who also affirmed that they threw children as sacrifices into the glowing hands of that idol ; who were there scalded to death , by vertue of a fire within the hollow body of the image : of all which vives received good intelligence just as he was commenting upon the . chapter of the . book of st. austin , de civitate dei , which treats upon that subject . ) as far west as hercules pillars : that is , through all the nations of which ancient history gives us account . for this custom , of sacrificing men to appease the divine wrath , will appear to have been in a manner universal ( almost , if not altogether ) as early as that age wherein the most critical computers affirm sanconiathon to have lived : if we cast a diligent eye back upon those quotations that have been already alledged . nay if the phoenicians did not know it before then , how could the carthaginians practice it , as the custom of their native countrey phoenicia : since that colony was as old as joshuah , from whom they fled into affrica , and built carthage . there was graven on two marble pillars , near tangis or tangere , this inscription ; [ nos fugimus à facie joshuae , praedonis filii nave : ] we fled from the face of that robber joshua , the son of nun ; which procopius reports he saw ( as euagrius scholasticus affirms , eccl. hist. lib. . cap. . ) . seeing sanchoniathon ( the only pagan writer whose testimony my antagonists produce ) relates that fact of saturn ( as they say , of abraham ) as what either he , or his wife after his decease , was forced to by vertue of the ancient use of hat countrey : all their presumptions ; grownded upon the phoenicians conveighing this custom not only to their own colony at carthage , as diodor. sicul. affirmeth it to be ( bibliath . l. . ) and also herodotus , who saith cambyses intended a war against the carthiginians : but the phoenicians ( being the only seafaring men cambyses had ) absolutely refused to be imployed in that service : for that they were sprang from the same stock that the carthaginians were ( herodotus in thalia . st. austin also informs us , that from thence the carthaginians had their extract : [ interrogati nostri rustici quid sint ; respondent punici chanam ; ] ( that is , phoenician canaanites , ) st. austin ( in epist. ad romanos . ) but ( being the greatest traders by sea in the whole world ) ( heylyn . geogr. phoenicia ; ) to all those countreys with whom they trafficked these presumptions , i say , fall too short of proving the inference they are premised to : for all this might be , they might convey their own old custom , but not as grownded upon the fact of abraham ; and therefore , for the original of it , in those parts of the world that they had dealings with , we must look , ( beyond abraham ) to the more ancient practice of the phoenicians , upon which abraham's practice , as they relate it , was grounded ( not è contrà ) and which was in ure ( before israel came there ) in the land of canaan , and in chaldaea , before abraham came thence : for the hebrew doctors say that the chaldeans would have sacrificed abraham in the fire , for his speaking against their idol , which ( i suppose , from their making fire the symbol of it ) was the sun : and that 's all one with molech : ( vide calvin ( in genes . . . ) & josephum ( ant. jud. l. . cap. . ) & hieronimum ( in genesim . ) but to put it out of doubt , that humane sacrifices were in use before abraham ; diodorus siculus tells us , that the ethiopian priests used to perswade their kings of old to a voluntary laying down of their lives , for their countreys good : and that ergamenes ( in the time of ptolemy the second ) was the first ethiopian king who threw off that superstition : and that from these ( being the most ancient nation ) the egyptians , and others borrowed their hierogliphicks , their sacred rites , and all other ceremonies , whereby the gods were honoured died. siculus ( antiqu . lib. . ) now that jupiter hammon ( the ethiopian god ) was molech , or the sun , may be read on the horns they assigned him ; which were nothing else but types of the sun's beams , bacon ( sapientia veterum . ) selden ( de diis syriis . ) § . touching the third branch of this argument , that the custom of sacrificing children is to be father'd , upon the corruption of the old tradition , of sacrificing beasts , after the world ( having lost the ground of the first institution of sacrifices ) thought the bestial sacrifices , of themselves ( without relation to the blood of the womans seed , which they typified ) were propitiatory : and found them , by after experience , in-available , this is in it self so rational an hypothesis ( upon the grant , that it is not to be father'd upon the example of abraham ) as , that , being disinherited , the estate must fall to this , as heir at law. yet , because that hath carried it by so long a prescription , i shall not move for its total ejectment ; till i have proved the title of this to the child whose parentage is in controversie . to wit , that god having made promise of the woman's seed , and instituted sacrifices as types of that blood : ( grotius reck ons the custom of victimes among those which were not taken up by natural instinct , nor the collection of reason , but by divine tradition : a custom retain'd in all places and ages ( de verit . christ. rel . lib. . ) the world corrupting that tradition , came to this point : that humane blood must be more effectual , than bestial , to attone the divine justice . after that agathocles had subdued affrick ( with the remainder of that army , which when it was intire , was routed in sicily , by the carthaginians ) and laid seige to carthage : the inhabitants imputing the disaster to the displeasure of the gods , betake themselves to all manner of supplications , and see the gods whom they supplicate with large donatives ; for they thought ( saith diodorus ) by this means to deprecate the anger of the gods , [ if to their prayers they join'd sacrifices and donatives . ] ( diodor. sicul. bibliothec . l. . ) but suspecting all this would not pacifie the enraged deity : at last they betake themselves to humane sacrifices ; and immolate , for the publick good , two hundred of the choicest sons of the most noble persons : to whom two hundred more of voluntiers joyn'd themselves ; and so march'd four hundred in a body to the altars of saturn , as victimes for their city . 't is easie to observe , in this story , that the carthaginians looked upon the sacrifices and other gifts they dedicated , as bribes to blind the eyes , and appease the displeasure of their ( before that ) neglected gods : but that the suspicion they had ( when they considered the imminent danger they were in , and the grievousness of their crime , in wholly neglecting ; and of their fore-fathers , in cheating saturn with changlings , instead of noble-men's sons ) that their silver and gold , that their bestial victims , would not expiate so great a guilt , nor procure redemption for them from so great a danger ; prompted them to make all sure by the oblation of humane blood : when they revolved these things in their minds , and saw the enemy before their walls , thinking to make up all former breaches with their gods , and to supply the defect of other applications ; they betook themselves to this course of expiation , saith diodorus . to which eminent act of piety ( as they thought ) they imputed the safety of their city and recovery of their countrey : as on the contrary that historian in the same book chargeth agathocles his overthrow upon his sacrificing his friend and landlord ophella , to his own ambition . for ( saith he ) on the same month and day whereon he slew ophella , and drew his army to himself , he lost in sicily his own army , and both his son 's , and which is most worthy of note ( in his opinion ) for slaying one friend , he not only lost two sons , but lost them by the hands of ophella's souldiers . in which passage my author seems to compare agathocles his immolation of ophella to his own lusts , with the carthaginians oblation of their children to saturn : that , the meritorious cause of his ruine : this , of their deliverance . hence philo , [ immolandos exhibuisse filios , vel pro incolumitate patriae , velut averterent bella , siccitates , inundationes , pestilentias : ] ( de abrahamo , . ) the gentiles sacrificed children for the common safety , for the averting of war , plague , drought , &c. hyginus ( poetic . astronom . tit . hydra ) reports that the plague raging at phlagusa ( near troy ) demiphon enquired of the oracle what course he should take to pacifie the incensed deity ; apollo commands they should every year sacria virgin of noble parentage . petronius arbiter , amongst the most trite and obvious things , in classick authors , reckons . [ responsa in pestellentiam data , ut virgines tres aut plures immolentur . ] ( satyric . pag. . ) responds given , for the removal of the pestilence , that two or three or more virgins should be sacrificed . if we review those instances of humane victimes that have already been quoted , we shall find , they were applyed to ( as their sacred anker ) when all other ways of supplications were found inavailable , and their distress such as required immediate redress and would admit of no delay . thus when the priests of baal found their god to lend a deaf ear to their prayers , they invoke him with the voice of their own blood. when the grecians in their expedition to troy at aulis , cannot , by their hecatombs of bestial victims , obtain the favour of their angry goddess , they immolate iphigenia : and when in their return home , at the taurick chersonesus , they cannot by any other means attone achilles's ghost , or engage a fair wind homeward , they with joynt consent sacrifice polixena . when the marcomanni invaded the empire , an . christi , . fulvius sabinus made a motion in the senate by the emperour's order , that the sybil's books might be consulted , and such sacrifices offered as they appointed for so great an exigent : to the which he instigates them in these words , [ serò nimis , p. c. de reipublicae salute consulimus , serò ad fatalia jussa respicimus , more languentium , qui ad summos medicos nisi in summa desperatione non mittunt , ] we consult too late ( oh ye conscript fathers ) about the safety of the commonwealth , we look too late to the fatal commands after the manner of languishing persons , who send not for the best physicians but in greatest extremity . now what these fatalia jussa were , appears from the emp. aurelian's letter to the senate . [ miror vos patres sancti tamdiu de aperiendis sibyllinis dubitasse libris , quasi in christianorum ecclesia , non in templo deorum omnium tractaretis . agite igitur ceremoniisque solennibus juvate principem necessitate publica laborantem inspiciantur libri : quae facienda fuerint celebrentur , quemlibet sumptum , cujuslibet gentis captivos , quaelibet animalia regia non abnuo , sed libens offero . ] ( vopiscus in aureliano , pag. , . ) i wonder ( holy fathers ) that you should thus long dwell upon the question , whether the sibylline oracles are to be consulted or no ? as if you handled this question in a church of christians , and not in the temple of all the gods. go to therefore , and with solemn ceremonies aid prince labouring under the publick necessity . let the books be looked into , and whatsoever they appoint to be done , be it to sacrifice cattel , captives , or whomsoever , it shall be observed . § . but we need no better evidence , that men fled to humane blood in those extremities ( out of which they found no exit any other way ) than what the sacred scriptures afford : where it is recorded , that the king of moab being besieged in kirharraseth , & seeing that he could neither hold out against the assaults , nor with his select band make his way through the forces of his enemies : and being resolv'd not to yield , till he had tryed the last means of invoking and engaging the divine aid ; took his eldest son ( that should have reigned in his stead ) and offered him up for a burnt-offering upon the wall . ( . reg. . . ) [ and when the king of moab saw that the battel was too sore for him , he took with him seven hundred men to break through , even to the king of edom : but they could not . then he took his eldest son , &c. and there was great indignation against israel , and they departed from him and returned to their own land. ] i shall not here dispute , whether junius & tremelius their first or second thoughts are soundest . it will be sufficient for my turn , to prove their second not overwise ( except in st. paul's sence : ) being part of them grounded upon their correcting the text as themselves translate it : the text [ accepit filium suum primogenitum : ] — the margin , [ corrigendum , [ ejus , ] id est , regis edomoeorum . ] such is their conceipt that the king of moab sacrificed the king of edom's son : for the framing of which , they turn [ suum ] ( which clearly carries it to the king of moab ) into [ ejus ] to which they make the king of edom the antecedent ; whose son ( they would make us believe ) the king of moab took prisoner , in that fruitless sally he made to break through the king of edom's forces ; a thing in its self ( 't is true ) possible , though very improbable ; that he , who could not break through to the king of edom's forces ( sor the safety of his life by flight ) should be able to carry off such a prisoner , who , doubtless , was near his father's standard ) in his retreat to the city , through the forces of the kings of judah and israel , which lay betwixt the city and the king of edom ; as that expression does more then imply , [ to break through even unto the king of edom ; ] strange that he should venture back again , through two armies : with the incumbrance of a prisoner , rather than through one , for his own safety . however the argument [ à posse ad esse ] can be of no validity here , where the consequence is as manifestly impossible , as it is for god to lye : for the text saith the king of moab took [ suum primogenitum ] [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] septuagint , [ he took his own first begotten son . ] his own first begotten son , in which relative there can be no ambiguity , though the [ ejus ] which they foist into the margin , and the [ his , ] which stands in our english text may , in grammar , refer indifferently to either the king of edom or of moab : and therefore i am more scandalized with these learned men's turning of [ suum ] into [ ejus ] than i am with the collecters of the contents of our english bibles , for applying that relative to the king of edom , ( eng. contents of reg. . [ the king of moab sacrificing the king of edom ' s son . ] to return to junius and tremelius : their opinion touching this subject ( expressed in their notes on amos . . ) [ filium edomaei captivum in holacaustum absolutissimè obtulit , the king of moab did undoubtedly offer the king of edom's son for a burnt-offering ) is chiefly grounded , upon their jumbling two stories into one ( just as the poetical fables grew up , from confounding the true histories of several joves , and applying them to one of the youngest and worst of them ) this , related in the book of kings : and that which amos mentions ( chap. . vers . . ) [ for three transgressions of moab — because he burnt the king of edom ' s bones into lime . ] by this means metamorphizing the king of moab's son , into the king of edom's : and then the king of edom's son , into the king of edom himself : and lastly , the sacrificing of a living youth upon the wall ; into the haling of dry bones out of the sepulchre , and burning them to chalk ; things no more like one another , than chalk is to cheese : and all this ( as themselves confess ) contrary to those reasons and the authority of good authors , upon which they had some time been of another opinion : and ( so far as my small reading reacheth ) to the current of expositors , who thus express their judgments touching this text of amos [ quando id factum non constat : ] so emmanuel saa [ quando hoc factum sit nusquam legitur : ] so our learned gualter . saa ( indeed ) saith , the hebrews make this in amos an appendix to that in the book of kings , and that the chaldee paraphrasts have a conceipt , that they besmear'd their houses with the ashes of those bones instead of chalk ; and gualter propounds it as probable , that the moabites ( after the end of that war mention'd in the kings ) did , in the revenge of the edomites , confederating , against them with the two palestine kings , dig up the bones of the king of edom ( formerly dead ) and burn them in contempt . but that it was the king of edom's son that was sacrificed in the seige : or that he that was sacrificed , the same man whose bones were burnt to chalk ( according to the tenour of amos's discourse ) neither they nor any considerate man ever thought , before junius and tremelius . and now from the clear text in the book of kings , and the paraphrase of josephus upon it , in order to the clearing of the point , for the proof whereof i alledge this text : i observe . . that the king of moab offered his son as an holocaust , as a propitiatory sacrifice , to appease the wrath of god. [ scilicet deo suo , ut sic placaret : ] ( em. saa in locum : ) to wit , to his god , that he might appease him . . that he betook himself to this way of supplication , when all other means of safety fail'd him , when he was at the utmost point of extremity and despair ; [ quod , ubi praeter spem , non successit : rem extremae necessitatis & desperationis aggreditur , ] ( joseph . antiq . jud. lib. . cap. . ad finem ) when his sallying out had not that success he hoped , he betook himself to that shift which is never used but in extream necessity , and when men despair to find relief any other way . . that , for the safety of himself and crown , he sacrifices the most precious oblation that was in his power ( as he thought ) to give , his son that was to reign after him ; an argument that the heathen imputed the prevalency of their oblations , to the worth of them and their preciousness in the esteem of those that offer'd them . the superstitious ( saith plutarch , de superstitione ) they that over-do it in their religious services , do account humane sacrifices most precious and acceptable to the deity . at this rate the idolatrous jew discourseth in the prophet : will the lord be pleased with thousands of rams , or ten thousands of rivers of oyl ? shall i give my first-born , the fruit of my body , &c. of the same mind were the learned jews ; midrash tilli● , in psal. . . beatus vir quem tu castigas domine : tria sunt à deo gratiosè data . . lex : . terra israel : & . saeculum futurum ; media obtinendi haec sunt afflictiones : de lege quem tu erudieris ex lege : de terra ; sicut pater castigat filium : deut. . de saeculo fuit ; sicut sacrificia pacificant , sic afflictiones sunt via vitae , pro. . sacrificia sunt ex divitiis , sed afflictiones sunt in corpus ideóque anteferendae sunt , &c. vicars . there are three things bestowed on us by god which speak him gracious to us . . the law : . the holy land : . the age to come : afflictions are the means to obtain these : of the law it is said ; blessed is he whom thou chastisest and instructest out of thy law : of the land it is said ; as a father chastiseth his son , &c. of the age to come it is said , as sacrifices pacifie wrath , so afflictions are the way of life : sacrifices are of our goods , but afflictions are upon our own bodies , and therefore to be preferr'd before sacrifices ; that is , our own blood is more available for the procuring of god's favour than the blood of rams . these being grown ignorant of god's righteousness , having lost the sight of gods scope in the levitical law , and not looking to christ , the end of that law , went about to establish their own righteousness ; set themselves another mark : viz. the procuring acceptance of god , and justification from sins guilt , by the price and valew of the oblations themselves : thence when they reflected upon the inconsiderableness of hinns , they propounded rivers , and ten thousand rivers , of oyl : and at last seeing the infinite disproportion between those attonements and the sin attoned for ; they capitulate with god , upon these terms ; that he would accept the fruit of their body for the sin of their soul. the gentile proceeded , in the same way of paralogizing , to the oblation of humane blood , to the sacrificing of his own children ; it was the custom ( saith sanchoniathon in the place forecited ) in such like extremities to sacrifice the princes best beloved son , his dearest child , to pacifie the wrath of the provoked and revengeful demon : and with the child sometimes the life of the mother , by ripping the sacrifice out of her womb. of which lucan , vulnere si ventris , non qua natura vocabat , extrabitur partus , calidis ponendus in aris . that by expending two lives at once , they might inhance the price of their bloody oblations , and make sure it was innocent blood they offerr'd . § . to think that god would eat the flesh of bulls and drink the blood of goats , to allay his thirst of revenge , was a most brutish fancy . but it was most inhumane and barbarous to conceit , such horrid parricides ( as the immolation of innocents ) to make atonement for sin : a fact exceeding in immanity the savageness of brutes , who cherish their off-spring : and pawn their own lives for the safety of their young ones : so as it were better to live after the manner of beasts , than to worship such impious , tetrical , and sanguinary gods ( saith lactantius : ) ( de fulsa relig. . . ) yea to deny the being of god , rather than think him to be such an one as is pleased with such sacrifices ; as who so offer , address themselves to temples ; as if they were going to the caves of bears , the dens of dragons , the lurking places of savage beasts ( as plutarch argues ) ( de superstitione ) who wonders , that men should account those impious , that deny there is a god : and yet should not esteem them such , as affirm him to be such an one , as the superstitious believe him to be : for my own part ( saith he ) i would rather chuse , that men should say , there is no such man as plutarch , than that they should say plutarch is so prone to anger , so desirous of revenge , so blood-thirsty as nothing will appease him but the torture of innocents , &c. had it not been more expedient for the galls and scythians , never to have taken into their mind any conception at all of a deity ) than to think those to be gods , who joy in the blood of butcher'd men ; and that to be the most perfect sacrifice ? had it not been more profitable for the carthaginians , to have had ( at first ) such law-givers as critius or diagoras , who would have determined there is no god : than to sacrifice their children to saturn ? say , some typhons or giants ( having profligated the gods ) should in their room , have dominion over us , could they desire other kind of rites or sacrifices ? [ deciorum devotionibus placatos deos esse censes ? quae fuit eorum tanta iniquitas ut placari p. r. non possent , nisi viri tales occidissent : ] cicero de natura deor . ( lib. . . ) [ do you think ( saith tully ) that the gods were appeased with the devotions of the decii ? what a degree of iniquity was it in those gods that they would not be pacified towards the people of rome , except such excellent men laid down their lives for them . ] but yet as barbarous as these immolations ( of humane , of innocents blood ) were , they had clearer prints of the original promise , then bestial victims , seperated ( as in time they grew to be ) from that blood of the womans seed , of which in the divine institution ) they were to be types ; the scent of which blood in bestial sacrifices . the gentiles having once over-run , and being at a loss , ran counter , till they took the scent of it again in the first promise : and then , not being able to follow it down that train of bestial sacrifices that god had laid ; ( it being through length of time , grown cold , and they having no huntsmen ( no divinely inspired interpreters ) to set them on ) they concluded it had not gone that way . cum sis ipse nocens , moritur cùm victima pro te ? stultitia est morte alterius , sperare salutem . quoted by grinaeus ( in euseb demonst. evangel . . . why dies the beast for peccant man ? by other blood than humane , can no humane soul redeemed be . and then becoming vain in their imagination they pursue a fresh scent of it in the blood of humane victimes , of innocent children : missing that one seed ( as st. paul stiles christ ) and falling upon the many , which ( as their occasions served them ) they ran down one after another , and made oblations of , as propitiatory sacrifices . in which mistake of the individuum , they yet pitched upon . the woman's seed , . the most innocent of the woman 's common seed , children . . and that seed , which was to the offerers most precious , their own children ; acknowledging hereby that nothing could redeem humane kind from the extremest suffering , but the most precious , spotless , humane blood , that could be thought of , or procured . wherein as they perfectly agreed with the christian hypothesis ; so i have the suffrage of the happiest searcher into the original of idolatry , that ever undertook that task , to my position , the great vossius : [ nec quicquam in mundo est excellentius homine : nihil parentibus carius est quam liberi . sic igitur judicarunt , non meliùs summum posse deum demereri , quam si immolarent liberos suos , etiam in maximarum divitiarum ac potentiae spem natos . haec vera est illius sacrificii ratio . ] ( vossius de orig . idololat . lib. . cap. . ) nothing in the world is more excellent than man ; nothing more dear to parents than children : the gentiles therefore , thus judged , that they could not by any better way procure the favour of the high god then if they sacrificed their children , especially such as were born to the hope of great fortunes and power . this is the true reason of this kind of sacrifice . and yet the gentiles wrote the christian doctrine more plainly and fully in the blood of humane sacrifices at the first institution , than in their later customs and degenerate use of sacrificing captives , in stead of natives , natives grown instead of children , children instead of first-born , first-born of subjects in stead of first born of kings , first-born of royal females ( in use in the trojan wars ) instead of the first-born sons of kings , either heirs to ( as in the case of the king of moab ; ) or possessors of their father's crown ( as was the custom of the aethiopians . ) and first-born sons of kings in stead of their only begotten sons , possessed of royal power after their fathers death , which was the most ancient custom ; as appears from the phaenician story . to which observation , if we add that which we have heard macrobius ( in som scip. ) deliver , as the common opinion [ that all kings are god-born , ] we may without labour of brain collect , this to have been the opinion of the world [ that nothing can propitiate the deity for the sin of man , but the blood of his only begotten son , made man. ] hence , as the great debate , in point of sacrifices , betwixt us and the jew , was , whether the blood of bulls and goats , or of the promised seed of the woman , be propitiatory : so the original contest betwixt us and the gentile was , whether that blood of their sons and daughters ( which they offer'd ) was that propitiating blood of the woman's seed ; or the blood of the cross ? wherein they came nearer to us than the jew , in the state of the question , and put us to no farther labour , in confuting theirs and establishing our assertion , than to prove that blood to be the most precious and spotless , and therefore the most salvifick that ever was paid as a ransom ; comprehending in it self alone , all that was requisite towards the redemption of the whole man. [ haec via totum hominem mundat & immortalitati mortalem ex omnibus quibus constat partibus praeparat : ut enim non alia purgatio quaereretur ei parti , quam vocat intellectualem porphyrius : alia ei , quam vocat spiritalem ; alia quae ipsi corpori : proptereà totum suscepit , veracissimus potentissimúsque mundator & salvator : ] ( st. august . de civitate , . . ) the most perfect gentile sacrifices could not purge the soul ; but christ our sacrifice cleanseth the whole man and prepares mortals for immortality , in all the parts of which they are made up : for to the end we should not seek one kind of purgation for that part of man that porphyry calls intellectual ; another for that he calls spiritual ; and another for the body : therefore hath our most faithful and powerful purifier and saviour taken whole man. in which point , the heathen world saw itself labour under that great disadvantage , as at the first starting of the question , the roman empire would , by an edict prohibiting humane sacrifices , have wiped her mouth ( with solomon's whore ) and denied the fact : had not the patrons of the christian cause made palpable demonstration of it , by pointing to those humane victims to the latian jove , that were openly sacrificed in rome it self : and to other deities through the whole body of the empire ; ( tertul , apol. . ) upon which disappointment , those philosophers which enter'd the lists against the church , ( or wrote in defence of natural theology , ( not daring , for very shame , to deny the fact ) turn it into all imaginable shapes , but of its natural form , that it might not serve the christian's turn . hence plutarch decries humane sacrifices as barbarous ( and well he might , for so they were . ) porphyry explodes the vulgar opinon that the blood and steam of sacrificed animals was the food of the gods ; affirming that none but cacodaemons can delight in such food : wherein the christian does more cordially concurr with him , than jamblicus ( his fellow-philosopher : ) for he , though he give him his say in gross , yet takes it away by retail : or rather consents to him in general words , but opposeth him in deed , and in particular conclusions . ( jamblicus de mysteriis , tit . [ de sacrificiis unde vim habeant , & quid conferant : ] tit . [ quae ratio sacrificiorum , quae utilitas . ] in all which windings and turnings ( more than i am willing to follow them in ) they did but seek subterfuges from the dint of the christians plea from uuniversal practice , by perverting the state of the question : which was not , whether humane sacrifices were of any efficacy ( towards the averting of evil , or the obtaining of good ) in deed and reality ? but , whether , in the world's opinion , they were not of that tendency ? nor whether they were justifiable in morality ; but whether they were practised or no , as propitiations in divinity ? which jamblicus himself is forc'd to confess , more than once ; good men ( saith he ) being expiated by sacrifices , receive good things from the gods , and have evil things driven away ; ( tit . chaldeor . mysteria . ) and again , the prophets foretold impending judgments , and admonish'd people , by sacrifices to appease the divine nemesis ; ( tit . inspiratus vacat ab actione : ) and lastly ( having assigned the cause of the wonderful efficacy of sacrifices , to be a certain friendship , accommodation , and habitude , inclining the workman to respect his workmanship ) he concludes thus : when we take and sacrifice any thing living , that hath sincerely , and exactly observed the will and decree of its maker , by such a sacrifice we properly move ( causam opificiam ) the working cause , to do us good , and bring us releif ; ( tit . quae ratio sacrific . quae utilitas . ) how much more moving must the oblation of christs blood be ? who exactly fulfill'd the will of god : not only by a passive kind of obedience , such as vegitatives and animals yeild to the law of creation ; ( such as fire and hail , snow and vapour ( fulfilling his word , psal. . . ) nor by a bare not actually sinning , such as infants yield : but by an every way compleat fulfilling all righteousness : and who was made a victim , not by force and compulsion , but by his own free oblation of himself . it is st. jerom's observation ( upon daniel's seventh vision . ) that when ever expiation was to be made , michael was sent from god with instructions to israel ; whose name signifies [ who like the lord. ] god by this intending to teach us , that none can make expiation but god alone : [ ut scilicet intelligatur , quia propitiationem vel expiationem nullus possit offere nisi deus . ] and philo judaeus his ( upon levit. . . ) that moses does ( as good ) as affirm the true high-priest to be without sin : — tantum non dicens , verum pontificem expertem peccati esse ( de victimis pag. . ) the jewel i have been all this while , raking for , in the dunghil of heathen philosophy . § . the second branch of the last general hypothesis , common to us and philosophers ( viz. that god-saviour incarnate must work man's restauration into communion with god , by communicating divine oracles to the world ) lies more bare-fac'd in their writings ; and that it does so , is not disputed by any ( that i have met with : ) and therefore i shall quickly dispatch that point . jamblicus affirms , that the law of religion was given by divine inspiration from the first father of the world , from whom were all symbols in sacrifices , signifying some invisible thing , [ quae lex data est divinitùs à primo patre mundi , a quo & omnia symbola in sacrificiis significantia aliquid occultissimum ; ] jambl. ( de myster . tit . de providentia , pag. . ) that is , from the supream god by the middle deities ; for the same jamblicus speaking of the rites used in the worship of the gods , ( de myst . tit . quae ratio sacrific . pag. . ) lays this down ( as the common opinion of all their theologues . ) [ that these ceremonies are not the inventions of men , nor obtain'd authority by custom and prescription , but were divine revelations , communicated to the several nations , by those deities to whom god had committed the care of those nations : ] ( these are those local god-man-saviours , concerning whom we have spoke already . ) of the same tendency is that fore-quoted clause out of celsus ; where he saith , that these presidents did appoint the several religions ( that obtain'd place in their respective cures ) congruously to the tempers of the climes and people committed to their trust ; and that therefore those religions were all good ; and that the very best ( quoad hic and nunc ) for every particular nation , which their local praesidents had instituted . and that of tully . mercurius tertius quem colunt phenentae , quem tradunt aegyptiis leges & literas tradidisse . apollinem arcades nomionem appellant , quòd ab eo se leges ferunt accepisse : ] ( cicero de natura deorum , lib. . pag. . . with which concurrs that testimony of plato in his symposium [ those semidei that mediate and keep up a correspondency betwixt the gods and us , do bring to us the injunctions of the gods [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] apuleius ( de daemonio socratis ) calls them interpreters on both sides , and bearers of salutations . ( st. austin has a whole chapter upon this subject : [ an daemonibus nunciis & interpretibus dii utantur ; ] de civitate , lib. . cap. . ) and that of jamblicus ( de mysteriis titulo de ordine superiorum : quaesunt in diis &c. ) [ quae sunt in diis ineffabilia , & occulta , daemones exprimunt , atque patefaciunt . ] those things that are ineffable in the gods , the demons declare and reveal to us . hence we find this clause ( he gave laws ) inserted in the histories of all the heroes ( vide lact. de fal . rel . lib. . cap. . . ) but to spare the labour of multiplying instances , that place of plato , i mention'd at the beginning of this discourse is abundantly sufficient ( where those blessed spirits that descended to take care of mankind , are said to have given them laws : ) neither that of origen against celsus ( lib. . cap. . ) whom he charges ( in his affirming , that never any god or son of god came down from heaven , to reveal divine counsels ) to oppose the vulgar and received opinion of philosophers : and proves that charge by many clear instances ; one of which we have ( act. . . ) when st. paul had by a word speaking , presently and perfectly cured the man , that was born lame : the lystrians conceived him to be mercury appearing in humane form ) because he was the chief speaker : clearly expressing this to be their opinion , that the healing god was to be the great gods messenger , and to restore men's discomposed minds , ( as well as limbs ) by his word : the very office which the prophets assigned to the messias , and the apostles and evangelists applyed to christ ; a prophet shal the lord raise unto you of your brethren , like unto me ( as touching his humane ) but infinitely superiour to me ( in respect of his divine nature . ) and that 's the scope of that so much abused text [ all thy children shall be taught of god ; ] ( isa. . . ) if christ be better at expounding scripture , than our new illuminates . who , when the jews excepted against his affirming himself to come down from heaven , ( because they knew his father and mother , supposing him to be the son of joseph ) as they said ) ( joh. . ver . . ) gives them this reply . that no man could come to him ( that is as one that came down from heaven , and whom they were bound to hear under pain of extermination ) except the father drew him ( ver . . ) not as a log by main force of hand ; but as a man , by strength of argument : by teaching him the meaning of that text in the prophet , [ and they shall all be taught of god ] ( ver . . ) which cannot be understood of the person of the father , for no man hath seen the father but the son , ( ver . . ) nor of the spirits teaching ; for that the church had from the beginning ( thou gavest them thy good spirit ) ( nehem. . . ) but of the person of the son , who was in the fullness of time , to assume flesh , and dwell among us , and teach not only jews but gentiles , what they must do to be saved : so as , in the last revelation of the divine will , god will no longer deal by proxy : but himself in the person of the son , will speak face to face , which you might have learn'd , in hypothesi , had you diligently weighed that text : ( of isa. ) and though i , in respect of my humane nature , am the son of mary , and as you suppose , of joseph , whom you know : yet , at my baptism , you might have learn'd that i had another generation : for then my father bare witness by a voice from heaven , that i was the son of god : and at my transfiguration ( having avouched me to be his well beloved son ) he gave command that i should be receiv'd , as that prophet whom all are to hear : every man therefore that hath heard and learn'd this of my father concerning me ; that i am that great prophet that was to come into the world ( like to my brethren , as to my manhood : but equal to the father , touching my godhead ) will certainly come to me , and learn of me : as to those , whom my father ( by these clear convictions , and furthermore , by that seal he hath set to my commission to teach , in those miracles i work ) does not draw into a full perswasion ; 't is impossible that they , while they are under that obstinacy , should come unto me . hence it is that our saviour so much presseth , and layeth so much stress upon the believing , that he was he , that should come to tell men all things ; hence st. paul begins his epistle to the hebrews with the proof of this , that jesus of nazareth was that divine person , the express image of the fathers person ; by whom ( according to the prophecies that went before ) god hath spoak in the last , that is , the evangelical age. § . humane laws ( we say ) are nets , which small fish escape through and great ones break ; but christ's law is so framed , his gospel net so knit , as the vulgar fry stick in it by the finns and gills of common sentiments : and the greatest disputers are intangled in it by strugling . it takes the poor of this world by the compliance with their innate notions ; and the wise , in their own craftiness . by it learning was pos'd , philosophy was set , sophisters taken in a fisher's net : plato and aristotle were at a loss : and wheel'd about again , to spell christ's cross. as our great british divine ( and divine poet ) sings ( in his church ( tit . providence ) in which poem as he hath given us an abstract of church-history ; so ( i fear ) there is a more discerning spirit of prophecy expressed therein , than in all our modern golden dreams , and comments upon daniel and the revelation : these predictions being but guessings at ( if not perversions of ) the sence of dark texts : his the applications of as clear menaces , as any are in the whole bible : and these ( too ) commented upon , by the constant method of providence in the world ; which usually so shapes its rewards and punishments , to mens demerits : as for our knowing what will betide our selves , we need not consult ambiguous oracles , but such plain sanctions of the royal law , as have been made good upon , and befallen other churches , for examples to us : for if we will not be diverted from following egypt and greece's steps : we must arrive at their dismal end , if we , by our debaucheries of mind or life , put the gospel from us , and draw upon our selves strong delusions ; a revelation-criticism will not secure the one to us , nor us from the other . but to return from this digression . the constitution of christian religion is such , as it finds all that is of man , left in man , a party for it , in the market ; and all true philosophy , a party for it , in the schools of philosophers ( saith clem. alexandr . strom. l. . pag. . ) whether of the barbarians or grecians ( i mean ) not the stoick , platonick , epicurean , aristotelian : but , whatsoever any sect rightly taught ; whatsoever they taught pious or just , is but a branch of eternal truth , pluck'd from the tree of life ( the ever-being word . ) an observation grounded upon these prophecies : i will raise up the tabernacle of david that is fallen , and close up the breaches of it , — and build it as in the days of old , — build the old wasts , raise up the former desolations , the foundations of many generations ( amos . . isa. . . isa. . . ) and this to the end , that the residue of men ( that is the gentiles ) might seek the lord ( act. . . ) as st. james expounds the prophets : which inforceth us to interpret those prophecies , not of persons only , but doctrines . for the gentile was grafted in , not only upon the cutting off of the jews , but upon the raising up of those foundation-truths ; which not only among the jews , but the many generations of the heathens , had been buried under the rubbish of humane vanities built upon them . this interpretation induc'd the apostolical synod , to reestablish the precepts of noah , as an expedient to gain upon the gentiles . the platonicks conceived all knowledg to be nothing else but [ reminiscentia ] an awakening of the mind to see innate notions : the notions of the gospel were not innate , yet so imprest ( by tradition ) upon all mens minds ; as the embracing of it , is call'd a man's coming to himself . ( psal. . . ) all the ends of the world shall remember themselves , and turn to the lord. and therefore true philosophy is so far from being a prejudice against , as it is an introduction to , a preparation for the gospel . when the philosophers ( saith isidore pelusiota ) saw , in that grain of mustard-seed , all that truth vertually laying , which they had been seeking for ; how many of them , bidding adiew to their own opinions , betook themselves to the shady branches of the tree of life , and there found rest : how many pythagoreans , ( formerly the masters of pride and disdain ) became the scholars of our meek jesus ? how many platonicks ( letting fall their crests , proudly lifted up through an opinion that they excell'd all men in the art of discourse ) sat down at christ's feet under the shade of the mustard-tree ? how many aristotelians , how many stoicks ( scorning that wisdom whereof they had made greatest boast ) thought themselves happy if they could be enter'd among those disciples of christ , who observe his word ? ] ( isidor . pelusiota . lib. . ep . . ) our religion is nothing else , but the last and best edition of that , which was either writ on mens hearts , or promulg'd in paradise , to the old ; and by noah , to the new world ( who is therefore stil'd the treacher of righteousness ) which being pentheus like ) pull'd limb from limb by the several sects ( each party getting some relicks and scraps of it ) the apostles gather'd up its scatter'd limbs , and fram'd them into a perfect and compleat body of divinity again ; ( clothing its bones with the flesh , 〈…〉 lling its veins with the blood , not of slaughter'd beasts , but of the lamb slain from the foundation of the world ) and presented it to the world ; wherein there was no nation so barbarous , but if they came near and felt it , they might find something in it , of which they might say : this is flesh of my flesh , and bone of my bone : whatever i retain ( either of right reason , or solid religion ) is comprehended in this . this is that express image of the father , of which i had the rough-draught : all the wisdom i have retain'd , or learn'd , i meet with in this foolishness of preaching . of this the apostle was so confident ; as to the jew , he became a jew ; to the gentile , a gentile : ( cor. . , . ) not by a sycophantick and temporizing compliance with the least of their errours , but by taking advantage of the truths they held , as mediums by which he argued them into an assent to the gospel : dealing with every man at his own suresby-weapon , and upon his own sound principles . he did not flatter them as clisophus did king philip ; who when the king's eye was wounded , bound up his ; and when the king had received a hurt on the shin that made him halt halted with him , as if he had been lame : and never saw the king make sower faces , but he look'd as if he were eating the same sharp sawce . nor conform to them as the arabians did to their king ; who if he were lame of any limb , they mutilate that limb of their bodies : or the dionisiocolaces to that tyrant ; who ( because he was purblind ) groped about for the dishes that were set before them , till he had got his hand into his ( athen. dipnosoph . . . ) but st. paul conform'd to jew and gentile in their seeing eye and soundest limbs . pleading with the jew , from old testament-texts : with the gentile , from the law of nature , and the common traditional religion : that in the jews mouth and heart , before the giving of the law by moses ; that word whose sound went into all the world by oral preaching , the seed of the christian faith ( rom. . ) with the philosopher , from his most sublime verities : such as the several sects , with whom the apostle had to do , could not deny ( without contradicting those notions , they were most assured of the truth of : ) and yet were not able to defend ( against the assaults which their other erronious opinions made upon them ) upon any other but gospel-grounds , the only sanctuary and city of refuge for all divine truth : in seperation from which , like a beam , cut off from the sun : a stream , from the fountain : a branch , from the tree : a limb , from the body ; it cannot subsist . this tent-maker so contriv'd his tabernacle , wherein he plac'd the sun of righteousness , his gospel , wherein he exhibited christ ; ( give me lieve to lisp and stutter now , with those i am opposing ( who speak of the gospel as the device of men : ) for i shall hereafter demonstrate it , to be the contrivement of god : ) as it excludes all bad airs ; takes in all the light , ( that was before scatter'd among several sects ) so as christ keeps open house in it , for all comers ; the way-faring man , though a fool , may turn in hither , and find lodging ( where his soul may be at rest ) a table furnish'd with plain cates , suting his countrey-palate . the wise man may here be entertain'd , in as much state as heart can wish . in the muse's chamber , in apollo's dining-room ; his vast soul cannot have that room to expatiate her self in : as in solomon's curtains , in sarah's tent : nor find that satisfaction in plato's academy , in zeno's porch , in aristotle's walk ; as in our king's galleries , in the prophets schools , in christ's upper chamber : nor meet with that abstruce learning in the egyptian hierogliphicks , as in the embroidered hangings of christ's presence-chamber . now how men of crazy intellects , could frame so excellent a model of wisdom , so perfect a mirrour of all metaphisical science ( truly so called : ) we may sooner strain our brains out of joynt , by stretching our mind to imagine , then imagine , with the least shew of probability . to which labour in vain i leave the sceptick , while i lead the christian reader to the law and prophets , and shew him ( what ammoni●s , st. origen's master of old urged the philosophers with : ) ( euseh . eccl. . . ) viz. that the gospel is calculated exactly to the meridian of the old testament ; in whose types , precepts , and predictions , there is not one imaginary line , but hath its paralel in that . chap. viii . the gospel calculated to the meridian of the old testament . § . in its types . § . its ceremonials fall at christs feet with their own weight the nest of ceremonies pull'd down . that law not practicable . § . moses his morals improved by christ by better motives : moses faithful ; christ no austere master . laws for children ; for men ; for the humane court ; for conscience . christ clears moses from false glosses . § , it was fit that christ should demand a greater rent , having improved the farm. st. mat. . . explain'd . christian virtue a mirrour of god's , admired by angels ; st. mat. . . urged . the sanction of the royal law. § . st. paul ' s notion , of justification by faith only , explain'd , it implies more and better work , than justification by the works of the law. judaism hath lost its salvifick power . much given , much required . the equity and easiness of christ's yoak discord in the academy ; none in christs school . § . the gospel is so fram'd as it exhibits to us the substance of the law 's types ; wherein the things pertaining to the person , office , and kingdom , of the messias , were umbrated ; without reference to which , most of them are such childish and beggerly toys , as the instituting of them is manifestly unworthy of infinite wisdom , and that solemn pomp ( of signs and wonders ) that went before them , as inducements to the israelites to receive them with due reverence , would be in the most candid interpretation of impartial reason ) no better than the mountains swelling , and going in hard labour to bring forth a ridiculous mouse . from which imputation of folly ( observed , and objected by the heathens , against their lawgiver ) the most learned mythologist philo judaeus , though he attempt to vindicate moses , yet missing moses his scope , ( and not looking to the end of his law ) he falls far short of his purpose ; and makes worse work of it , than a novice-christian would , that has but learn'd this principle [ the law was a shaddow of good things to come , but the body ( that casts those shadows ) is christ ; ] a tast whereof he gives us ( in his treatise of circumcision ) wherein ( having premis'd how unlikely it is , that so severe a ceremony should be taken up upon weak grounds ) he lays down these wise reasons for it . . [ the prevention of the growing of the carbuncle in that part : ] ( just as if a man should advise to have the head chop'd off , to prevent the aching of it . . [ that that membrane might not be a receptacle of uncleanness : ] upon the same reason they must not only , with the egyptian priests , shave off their hair ( which he grounds upon the same reason ) but slit their noses , and crop their ears , and dismember themselves of other vessels receptory of excrements . . for the procuring of foecundity , of which he saith it is a necessary cause [ aiunt enim ità semen rectà ejaculari integrum , nec diffluit per sinus preputii : ] as if nature could not frame her own tools , in a form fittest for the use , she intends them . and yet these grounds of circumcision ( he saith ) came to his ears by the tradition of divine men , his ancestors , who most diligently expounded moses . of the like grain are the reasons he gives , why god prohibited the planting of groves about the tabernacle ; [ because it was not meet , to bring man's or beast's dung near the tabernacle , to manure the trees , and make them flourish . ] ( philo de monarchia . ) of gods commanding the priests , to wear linnen while they officiated . because such garments are not made of a matter proceeding from mortal creatures , as woollen are . ] eadem cum ratione insanit , with the same kind of reasons he plays the fool , in making the high priests apparel a resemblance of the world ; his jacinth colour'd vest tipifies the sublunary ; his pectoral , the celestial region ; the two emeralds on either shoulder , the two haemispheres ; the twelve stones therein , the twelve signs of the zodiack : its name [ rationale ] does denote , that all things comprehended by the heavens , were made and adorn'd , upon principles of the best reason : ] thummim , or verity , does denote that [ no lye can come into heaven : ] urim , or clarity , that [ all the light , which is in the sub-celestial , flows from the celestial bodies : the flowers on the fringe do tipifie the earth , whence they spring : the pomgranates , water : called [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] for their fluidness : the bells , the harmony and concent of the parts of the world among themselves ( philo de monarch . . ) with how much more credit do the evangelists bring off moses , when they present christ as the substance of that mannah , that bread of heaven , that angel's food , wherewith the jews were sustained in the wilderness : of that rock , of which they all drank : of that brazen serpent lifted up to heal those who were stung of fiery serpents : of that pascal lamb , by the sprinkling of whose blood , they were preserved from the stroak of the destroying angel : a lamb of the flock , without blemish ; a perfect man ; ( of the stock of abraham ) and without sin , and taken up , carried in procession into jerusalem , on the same day , whereon their paschal lamb was seperated from the flock : his blood , the thing signified by the blood of bulls and goats , his divine nature , by the goat that was dismist ( the scape-goat ; ) his human , by the goat that was sacrificed ; his body , the substance of tabernacle and temple ( wherein the god-head dwelt bodily : ) his priest-hood , as to the offering of the great propitiatory , typified by aaron's priesthood : as to his blessing in the vertue of that sacrifice , by melchisedech's time would fail me to enumerate particulars . see more of them in st. jerome's preface to his exposition of hosea . [ velum templi scissum est ; & ominum judaeorum secreta patuerunt . verus helizaeus aquas steriles atque mortiferas sapientiae suae condivit sale , & fecit esse vitales : marath aqua legis ligno patibuli dulcorata est . ] [ the veil of the temple was rent in twain from top to bottom ; to signifie that all the jews mysteries were by christ laid open : he being that true elisha who with the salt of his wisdom season'd those steril and mortiferous waters of the sanctuary , and made them healthful . it was by the wood of his cross that the bitter water of the law was sweetned . the apostles setting the watch of the gospel , so exactly to the dial of the ceremonial law , as to keep touch with all its minute-shadows : their drawing the features and proportion of christs face ; so as to resemble that image , which the glassy sea of mosaical rites reflects : so as in those draughts we see his glory , as the glory of the only begotten son of god ( full of grace , as to himself ; full of truth , as to them : ) and thereby also rendring the law it self full of grace , and worthy to be esteem'd the progeny of the divine mind ; speaks them to have had their wits about them . § . the gospel is perfectly consonant to the old testament , in respect of its precepts and ordinances . it hath indeed abolished the ceremonial law ; but without clashing with the sanction of that law ) and upon clear and indubitable old testament-principles , where we hear god saying ; [ he would make a new covenant ] with them , not according to the covenant he made with their fathers , when he brought them out of egypt , which covenant they brake : and promising to erect [ a new priest-hood not after the order of aaron , but melchisedech . from both which common places , the apostle argues strenuously ; ( heb. . and . ) [ when he saith the new , he maketh void the old ; ] [ where the priesthood is changed , there must of necessity be a change of the law. ] the old testament points out him that is to be a priest for ever after the order of melchisedech ) as to come of the tribe ; not of levi , but judah : which topick the apostle pursues and applies to the blessed jesus , who according to the prophecies that went before of him , sprang of the root of jesse , came from the loins of david , and was the lyon of the tribe of judah ; of which tribe , none by the law , were to be made priests , but of the tribe of levi : and that therefore the levitical law was prescribed against , in the prediction of jacob , and in the preheminence of this melchisedokian preist before the aaronical , hinted by melchisedech's blessing and receiving tithes of abraham , while levi was yet in his loyns ; almost four hundred years before that law , which assigned levi to the priest-hood . and lest , this law which assigned levi to that office , might be interpreted as vacating melchisedech's : the apostle observes that long after aaron had been made a priest , and that without an oath , that kingly high priest , after the order of melchisedek , was made a priest by oath : ( hebr. . . . ) in the old testament , ( malac. . . ) god expresseth his dislike of levitical sacrifices and ordinances , in comparison of another sacrifice and service that was to be exhibited . a point acknowledged by the jewish rabbies ; who upon these texts have these reflections , psal. . [ laudabo nomen dei — & placebit deo super vitulum novellum , cornua producentem & ungulas . ] this is the new worship , that shall be given to god , in diebus christi ( saith aben ezra . ) a worship , will please god better , than the oxe which adam sacrificed ; [ qui perfectus erat de terra creatus : ] a perfect oxe ( answerable to one , three years old ) the day he was created : having hoofs and horns ( saith r. solom . ) than that three years old oxe of the peace-offering ; or so large as he can push with his horns , or so great and comely as he makes men contend about him ( saith r. david : ) all center here , that the most choice legal sacrifices are not comparable to that spiritual worship which should be introduc'd in the days of the messias . without relation to which , legal observances were not good , nor such , as by which they should live ( ezeck . . . ) god protesting he never spake to their fathers , touching sacrifices and oblations , abstracted from that end of the law ( jerem. . . ) and chiding them for treading his courts , for making many and fervent prayers , for offering incense , for bringing their oblations and burnt offerings ; without having an eye to the spiritual part of worship , and to christ ( the life and spirit of all acceptable worship ; ) ( isa. . ) of which imperfection and faultiness of the first covenant the apostle takes notice ; as that which made way for the second ( heb. . . ) in the old testament god promiseth that , under the kingdom of messias , he would take priests and levites out of all nations ( isa. . . ) that strangers should be israel's pastors , plough-men , and labourers in the vine-yard ( isa. . . ) what must then become of the law , prohibiting any , but the sons of aaron to approach the priest's office , to minister in the sanctuary ? levi must lose his plough , when messias makes gentiles put their hands to his , and therefore there is much more of ingenuity , and correspondency to their own prophets than in modern jews , in that story of the jerusalem gomarists , told by r. judab : of a certain jew , who being at plough , and hearing an arabian telling him , that messiah was born ; presently loosed his oxen , and sold his plough and gears ( lightfoot harm . pag. . ) lastly , ( for to instance in all the topicks of this tendency would put me upon transcribing the greatest part of the prophets , and the epistle to the hebrews : ) in the old testament we are told , that jerusalem it self , the temple , the place elected by god for legal worship , should become a perpetual desolation , within a few years after the coming of christ ; that rook's nest ( as they had made it ) should be pulled down ( dan. . . ) and then sure the whole brood of those callow and imperfect rudiments ( annex'd to it ) laid in it , must fall to the ground . that a time would come , when the true jove would shake that his lap , wherein his grand seer , the eagle-eyed moses , had laid the eggs of his ceremonial laws . haggai . . . [ i will shake not the earth only , but the heavens : ] that is , as st. paul ( heb. . . ) expounds that text ; not only the vanity of the gentiles , but the jewish religion , though of divine institution , so far as it is to be shak'd . or which comes all to one , [ the heaven , ] that is , the heavenly sanctuary , the temple , god's court , the place of his residence , where he dwelt between the cherubims . that sion would be ploughed up ( micah . . ) [ sion shall be ploughed as a field and jerusalem shall become heaps , and the mountain of the lord's house as the high places of the forrest . this the chaldees alledg in behalf of jeremy ( jer. . . ) and the rabbies observe the accomplishment of it , then , when turnus rufus ploughed up the place of the temple ( dr. lightfoot , vespacian . paragr . . ) and what must become then of the whole crop of the temple-ceremonies which had been there sowen , and of the eggs there deposited ? that jerusalem , the dish wherein levitical services were to be served up , should be turned up-side-down , and wiped as a man wipes a dish , ( . king. . . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it shall be turned upside down upon the face thereof . what can that portend but the spilling of the cates ? so that , to a considerate spectatour , it cannot but be matter of highest admiration , to see that blinded nation groping for the door , when the house is fallen flat to the ground ; and like a company of dispersed ants , whose hill is digged up , carrying their eggs in their mouths above this sixteen hundred years ; not knowing where to lay them , but expecting still their old ant-hill should grow up again , out of the dust , wherein it has lain all that while ; not considering that , by this time , their eggs must needs be grown addle . alas , what a spirit of slumber hath divine vengeance powred upon them ! seeing they still persist in denying that holy and just one , after moses hath so peremptorily and palpably denyed them ; after god hath pull'd them from him and hedged up their way to his law , by an absolute impossibility of observing it ! the temple wherein the greatest and most eminent part of that law was only performable , being by his irresistible hand demolish'd , and kept from being again erected ( in spight of all the attempts of the most daring enemies of our jesus ) and the nation , to which they are peculiarly calculated , being dispersed , and ceasing to be a nation . nay after themselves have ( in effect ) renounc'd the religion of moses , and betaken themselves to the religion of the patriarchs , which yet is unpracticable among them in the point of sacrifices : so that they worship god in a way , which neither their fathers , nor their fathers-fathers knew : a way taken up by themselves , since the demolishing of their temple , and dispersion of their nation : wherein they add and take from their own law , contrary to the divine sanction . in vain do they urge those texts that seem ( in the letter ) to import the perpetuity and irrevocableness of moses law : such as ( deut. . . ) things revealed belong to us and our children for ever . ( lev. . . ) first fruits a statute for ever ; and , the passover a statute for ever , ( ex. . . ) for , if they will allow david to speak in moses his language , when he applies ever to the temple ( psal. . . ) [ this is my rest for ever ; ] and allow their own eyes to interpret david's [ ever ] ( now they see the place of his residence for ever demolished : ) the chain , wherein they think themselves still bound to moses , will fall off of its own accord : can the [ ever ] of oblations , possibly , be stretched beyond the [ ever ] of that sanctuary to which they are limitted . as vain is the exception against the cogency of this argument , from the instance of the first temples laying waste , during the babylonish captivity : during which time , though the law , as to the practise of it , was , in some points suspended , yet it was not abolished . for , . the law had a shrewd shake , and was loosen'd in its sinews , by the ruine of the first temple : gods withdrawing then the ark of his presence and covenant from them , was a sign he would quickly grow weary of sitting on mount sion ; now , that his foot-stool was removed : his not vouchsafing to give them fire from heaven , for their sacrifices in the second , as he had done in the tabernacle and first temple , and yet accepting their offerings made by strange fire ( so directly contrary to the law ) was an argument , that he stood not so much upon levitical punctilios , as he did at first , when he punish'd nadab and abihu with suddain death , for offering with strange fire . if the jews will avouch their own story upon ( dan. . . ) [ ut invenirent occasionem danieli ex latere regis ; ] ( where interpreting [ latus regis ] to be the queen , or the king's concubines , they tell us , that daniel was an eunuch ; ) they must be forc'd to a confession , that god stood not much upon the ceremonial law , when he preferr'd an eunuch ( who by that law was not to come into the congregation ) into that intimate communion with himself , as to reveal to him more of his counsel than he did to any prophet beside moses : ( jerom. in locum : ) i urge these instances as arguments ad hominem ( they being the jews concessions , though in themselves not true , as i shew elsewhere . ) it is from their own premisses , i infer this conclusion . that god weaned them by degrees from moses , antiquating one ceremony after another ; till at last christ cancell'd the whole hand-writing of ordinances : breach upon breach was made in that wall of partition , till christ took it wholly away and rac'd it to the ground . . god promised to return that captivity , to restore to them their own land , and to repair the ruines of the first temple ; but this captivity will never be return'd , the second temple will never be repair'd : but both nation and place are to be perpetual desolations . of this i make proof elsewhere , and therefore here shall propound this only argument to evince the truth of it , ( viz. ) that during the desolations of the first , the spirit of prophecy was not with-held from them , god raised them up prophets in babylon : he then set them up way-marks , guides to their cities again ; he whistled to his flock , scatter'd in that gloomy and dark day of their wandring , to prevent their total dispersion , and to keep them within the hearing of cyrus his proclamation : but since the desolating of the second temple , they have had no voice , no vision , none to answer how long ; no prophets have risen up among them , but false ones , as themselves acknowledg : such as ben cozba , of whom their taba ( in taanith per . halac . . ) and maymon ( in taanith per. . ) quoted by dr. lightfoot ( vespacian . sect. . ) thus write . [ it was on the . day of the month ab , that the great city bitter was taken , where were thousands and ten thousands of israel who had a great king over them ; whom all israel , even their greatest wise men , thought to have been messias . ] and before him , and jerusalem's fall ( according to our saviour's prediction ) the many false christs , of whom josephus in the history of that age , gives many instances . § . as the ceremonial law fell with its own weight , was disannull'd by its own vote , and cancel'd by vertue of its own ordinances : so that old testament-law , which cannot be shaken , . is confirm'd and establish'd , in the gospel , upon better principles , and more powerful motives : . and improved by our royal lawgiver , in many branches of it , that budded not under that testament : . and in the whole of it , to the utmost heroick degree of christned morality , . that an humane soul cloathed with mortality is capable of , . or can be drawn to by the most powerful attractives of the spirit of grace , . most plentifully poured forth upon all that sincerely embrace the gospel . of all which points i shall speak distinctly ; not only because they demonstrate that christ came , not to destroy , but to perfect and fill up the law , but do also present christ and the gospel to us , in a quite other form , than the faithless solifidian draws them in ; whose models of christianity look . as if they were designed to shame religion . . the salvifick grace teaches us , in the gospel , to deny ungodliness and worldly lusts , to live godly , righteously , and soberly ; with more masculine and strenuous motives , than were propounded under the law. the argument then was [ i am the lord thy god , that brought thee out of the land of egypt , out of the house of bondage ; but that which was but implyed in that , is in the gospel clearly expressed , and obedience prest from our deliverance from the bondage of satan , the vassalage of our own lusts , the chambers of eternal death . the motive expressed there was : that thy days may be long in the land , a land slowing with milk and honey : ] here the darkness of type ( that was upon the face of that earth ) is dissipated ; the waters ( that overwhelm'd it ) are divided from it , and the dry land made to appear , that land that is very far off , far above all visible heavens . the childrens rattles and nats being laid aside , the gospel openly hangs out prizes , becoming men of full age to run for , in that race of holiness that 's set before us . this they that would , might have received as their encouragement then ; they that took the pains to crack the nut , found this kernel of heavenly , within the shell of those earthly , inducements . in christ's manger there 's clean provender , fann'd and winnowed to our hand : in the crib of moses , the corn was in the chaff ; yet so , as they that had their senses exercised to discern , did seperate the corn from the chaff . now the framing of gospel-motives so , as they clash not with , but are superordinated to , yea extracted out of those of the law ( as their spirits ) speaks the compilers to have been men of well composed minds . to take at that hint which moses gave , of god's intending some better thing than canaan , in his informing us ; that the whole earth ( whereof canaan was a part ) was accursed for man's sake : and canaan not only actually under the effects of that curse ; ( for it bore briers and thistles ; ) but the most cursed part of the whole earthly globe then , when the promise of it was made to abraham ( as being contaminated with the abominations of its inhabitants , more than any other countrey . or at those hints which the patriarchs gave , of their looking beyond an earthly canaan , in that promise ; in their confessing themselves to be pilgrims and strangers , even when they were setled in canaan : [ i am a sojourner as all my fathers were , ] ( psal. . ) in their not taking those many opportunities which were offer'd them of returning thither , after the end of the famine , during the whole time of joseph's presidency , or of those kings who knew joseph : but chusing rather to stay in goshen , than to go back into canaan : where , for all its fertillity , they had been famish'd , if egypt had not releiv'd them : ( enough singly to have convinc'd them , that some better thing was involv'd in the promise . ) to take ( i say ) at such hints , and thence to conclude so irrefragably as they do , that the patriarchs saw , by faith , a land beyond that , even an heavenly . their presenting the church in such a posture , as christ's left hand is under her head , while his right hand doth embrace her : ( as st. jerom , from the fathers , expounds that place ( can. . . ) in his comment upon zachary ) ( cap. . ) so as the two olive-trees ; ( law on left , gospel on right hand ) pour oyl into the golden candlestick , the church , argues the apostle's discoursive faculty to have been very sound . . which may be further evidenc'd , by their giving such an account of christ's improvement of moses his morals , in some branches ( that were virtually in the bole or root , though they did not actually put forth , till they fell under the vegitating influence of the sun of righteousness ) as neither speaks moses unfaithful in his omitting of them , nor christ austere , in his requiring some things that under moses were dispensed with . [ christus praecepta supplendo & conservavit & auxit : ] ( tertul. cont. march. l. . ) [ christ , in supplying the defects of the law , did as well preserve it as enlarge it . ] as in the cases of polygamy , divorce , retaliation , deportment toward enemies , &c. by their imputing moses his giving of dispensations , to the hardness of that peoples heart , for whose benefit , and whose temper his laws were framed : who were tolerated in less , to prevent their breaking out into greater sins ( mat. . . ) and his not imposing some ( and those the most spiritual and heroick duties ) to the childishness of the synagogue , being under age till the fulness of time ( gal . . ) the christian age is thence stiled , by st. chrisostom ( tom . . pag. , ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the age ripe for greater commands , both which being removed by christ ; hardness of heart ( by the plentiful pourings out of his spirit : ) and childishness , by making us men in knowledg ( through his most manifest revelation of spiritual and eternal life : ) as also that heavy yoke of carnal ordinances , sutable to the necks of that carnal people ; who minded not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the eternal and natural rules of justice and piety ( just. martyr 〈◊〉 : ) ( and therefore imposed upon them , as we send children to school , to keep them employed : ( to impose some checks and stops in their course of carnality , to find them work ( as justin martyr tells tryphon the jew ) and out of the way of those harms they are otherwise prone to run into . ) from which divine impositions they took occasion of becoming more childish , relying for acceptance with god , more upon those bodily exercises , than substantial holiness . these incumbrances ( i say ) being taken away by christ , it cannot be counted an act of austerity , that he should evacuate all dispensations to sin ; and having eased us of the burden of carnal commandments ( grievous to an ingenious and generous spirit , such as the gospel infuseth ) should lay so much more weight upon us of noble work , congenial to every humane , and delightful to every evangelized soul. christ being come , our brangling and babling work was less : wherefore we had also a greater task , as having greater assistance given us , ] ( theophilact . in rom. . . ) ( for i interpret his [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the wrestling of boys in the fencing-school ; and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the exercises of men , and experienc'd practitioners ; as is manifest from the opposition they are set in . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( theoph. in cor. . . ) having a law more sublime than the old law , viz. the law of christ. . by their presenting moses in some of them , as prescribing laws politick , for the outward man , not spiritual , to the conscience ; and therefore dispensing with them ( in curia soli non coeli ) before man's , not god's tribunal . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( isid. pel. epist. . lib. . ) the old testament made laws , for the hand ; the new , for the heart : that regulated , the action ; this the thought . an hint of which st. matthew gives ( as that divine critick dr. hamond observes ) in his prefacing those passages in christ's sermon ( on that mount , where he publish'd his royal law ) which concern retaliation , and loving of friends , and hating enemies with [ an [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ye have heard ] but leaving out [ the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] by or to them of old ] thereby signifying those doctrines to have been doctrines of moses his law , but not of the decalogue , not moral precepts , wherein conscience was concern'd ; but belonging to policy and the humane court : wherein , moses intending to prevent the first injury ( as the learned isidore observes . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] for fear of suffering the like . ( isidor . pelusiot . lib . epist. . tit . in illud oculum pro oculo . ) the offended person was allowed to implead the offender , and to have a tooth , for a tooth ; an eye , for an eye . august . ( contr . adamant . man. cap. . ) saith [ constitutus est eis primus lenitatis gradus : ut injuriae acceptae mensuram nullo modo dolor vindicantis superaret . sic enim & domare aliquando posset injuriam qui eam primò non superare didiscisset . unde dominus huic gradui superaedificavit alterum ; ut qui jam audierat , non ampliorem vindictam , quàm qua quisque laesus esset , redderet : placatâ mente totum se donare gauderet : quod etiam in illis veteribus libris propheta praedicavit dicens , domine mi , si feci istud , si reddidi retribuentibus mihi mala : & olim propheta dicit , de bujusmodi uno patiente injurias & levissime tolerante , dabit percutienti se maxillam : ex quo intelligitur , & mensuram vindicandi rectè carnalibus constitutam , & omnimodam injuriae remissionem , non tantùm in novo testamento esse proeceptam , sed longè antè inveteri pronunciatam : ] the first degree of lenity enjoyn'd them was , that they should not through smart , of the injury they had received , exceed the measure of the offence in taking vengeance : for thus , he who had first learn'd , not to exceed ; might learn , in time , wholly to remit the offence . upon this reason , our saviour to that lower degree added an higher ; that he who had already been taught , that he must not take revenge , beyond the demerit of the injury : might have joy in himself , if he could with a pacate mind forgive the whole : which even in the old testament the prophet commends saying : [ oh lord if i have done this thing , if i have rewarded evil to them that are mine enemies : ] and another prophet speak thus , of one who suffer'd such like injuries , and bare them patiently : [ he gave his cheek to him that smote him : ] from whence we learn that moses did well in setting bounds of revenge to carnal men , and that the free and total remission of injuries was not only justly commanded in the gospel , but before that , commended in the law. and for that other of hating their enemies , that is , the seven nations ; whose sins being ripe , god had sentenc'd the extirpation of them , and made the jews executioners of that sentence ( and to have their cloaths and possessions for their pains ; ) it was necessary , in order thereunto , that they should not pity , but hate them ; and that right sore , as god's enemies : so that neither he that took that limb from another , which himself had been deprived of by him ; nor he that took away the life of any of the seven nations , was responsible for it , before their judicatories ; no more than hangmen are , among us , for chopping off hands or heads of condemned persons : who yet , if they hate those of whom they are the executioners ( as their own , and not as the republicks enemies ) and have an eye more to the wages , than the executing of justice , may be guilty ( before god ) of horrid murder . and if the ghostly father ( in his admonition to the condemned ) should , in a parenthesis , advise the executioner , to take heed of contracting the guilt of blood upon his soul , by a male-administration of his office : who would accuse him of accusing the law ? no more ought christ to be thought either to oppose or accuse moses , in these his reformations ; tending not towards the abolition of common justice , but towards the cautioning and regulating of private persons aggrieved , in seeking redress of injuries , or of publick persons appointed ( as the ministers of god ) to take vengeance upon them that do evil , that neither of them should be over-rigid , in seeking redress , in every petty and inconsiderable case : and when the importance of the injury done ( either to private persons , or the publick law ) forces them to it ; in invocating aid of the law , to aim not at their own revenge , but god's glory and the preserving of common equity . [ ista praecepta magis ad praeparationem cordis quae intùs est pertinere , quàm ad opus quod in aperto fit : ut teneatur in secreto anima patientiâ ; in manifesto autem id fiat quod eis videtur prodesse posse , quibus bene-velle debemus : ( augustin marcellino epist. . ) these precepts of christ do rather appertain to the heart than the outward man : that the soul may possess it self with patience within , and the christian do that openly , which he thinks will be most profitable to those , to whom we are bound to do good . thus i have heard some say , that our laws , touching usury , confess it unlawful by the law of god , and damnable in his court ; yet seeing that most men had so little of the fear of god before their eyes , as ( notwithstanding god's excluding usurers out of his holy-hill ) they would be dabling with the accursed thing ) that they might set bounds to men's avarice , make it extortion , to take more consideration than the law allows : that by this limitation , the covetous ( whom god abhors ) that are resolved to run the hazard of their own damnation , may bring it upon themselves , with as little detriment to others as may be : and that the christian indeed , that dares take god's bond and suretiship , for the poor borrower , may lend gratis without any other consideration , than that hundred-fold reward which he hath promised . though i hope better things of the usurer , yet this tenure of our law may serve to illustrate moses . . by their giving an account , of christ's discharging moses his law , from those false glosses and doctrines which his expositors had fastned upon it : expressed in st. matthew by this form of preface ( [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it hath been said , ] without either [ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye have heard , ] or [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to them of old ] ) prefix'd before christ's discourse , touching divorce : thereby signifying , that the matter there recited ( called by the pharisees a command of moses ( mat. . . ) was neither given by moses in the law , or by any other after him , to that ancient people , as a precept : but was a bare permission in the case of turpitude ( deut. . . ) given them for the hardness of their heart . where , yet , all that moses commands is only this : that he that doth put away his wife ( in that case which he permits ( for the prevention of a worse evil ) but allows not much less commands ) should do it in due form of law. now the pharisees having put this sence upon moses , as if he had , in the case of uncleanness , commanded and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for any slight cause , made it lawful , to put away ones wife . christ vindicates moses from this gloss ; and that out of his own writings ; where he gives an account , of the first institution of marriage , of adam's aphorism when god brought eve to him , [ this is bone of my bone , and flesh of my flesh ; ] and of moses his inference from thence , [ therefore ought a man to cleave to his wife . ] can there be a better argument of a well tun'd mind , than to set christ's prohibition in as perfect a concord to moses his toleration of divorce , as that second part of his song bears to his descant upon the epithalamium which adam sang in paradise : and with so much dexterity , to remove out of the consort , that discord which the pharisees had made , by their putting of moses out of tune with himself ? § . no less a decorum do the evangelists observe in their giving an account of christ's improvement of the whole body of the moral law ( to the highest pitch , that humane nature ( in this warfare-estate ) is capable of , or can be induc'd to ( by the powerfullest motives , or greatest assistance ) and of his requiring an higher degree of inherent grace , and the exerting thereof , in more noble acts of obedience ( to be performed both by the outward and inward man ) in order to god's accepting of us , through christ , to salvation , as persons justifiable ( without impeachment to god's justice , in condemning others : or to the truth of divine and irrevocable menaces ) from the charge of unbelief and hypocrisie ; then was required in the mosaical covenant . such a pitch of theological virtue , of evangelical righteousness , christ more than once calls aloud and distinctly for ; as that without which men cannot enter into the kingdom of heaven . [ i am not come to destroy but to fulfil thé law ( mat. . . ) ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word that , when it is applyed to a word or a prophecy , signifies , to perform or fulfil : but , in other cases it is to fill up , to compleat , to perfect as ( . chron. . . ) they cast oblations into the chest , till they had made an end , till they had fill'd it , and used by christ in this sence ( mat. . . ) fill ye up then the measure of your fathers : whereupon eusebius saith [ admonebat etiam eos , ut altiùs saperent iis quae judaeis a mose praecepta fuerant , &c. ] ( euseb. demon . evang . . . ) christ also admonish'd his hearers , that they should savour such heroick verities , as were higher than those , that moses gave in command to the jews . ] expressed well by the ancients , by the similitude of a vessel that had some water in it before , but is now filled up to the brim : the holy waters , that were but ankle-deep , and ran in the middle of the channel before , are made by christ bank-high , and chin-deep ; the image of god in wisdom , righteousness , holiness , to which old testament-believers were to conform , ( under pain of being rejected as bastards not sons ) was but a rude drawn piece , in comparison of that image which christ drew to the life ; and requires conformity to now ; under the same pain . that this is christ's mind in this text is manifest ; from what he adds [ except your righteousness exceed the righteousness of the scribes and pharisees ( the most knowing expositors of their law , and the strictest sect of their religion ) ye cannot enter into the kingdom of heaven : ] from the following instances ( in this chapter ) of several particulars of the law , barely set down first , and then improv'd by christ , in this form , [ but i say unto you : from his commanding us to be perfect , as our heavenly father is : from his rejecting that rich man , who had from his youth kept all the commandments ( in the general and express sence ) for his refusing to come up to those terms ( of forsaking all when call'd to it ) which christ had made necessary , to the rendring of men qualified , by the tenour of the gospel-law , for the kingdom of heaven . from st. peter's stiling christians [ a peculiar people , a nation of kingly priests , that hold forth the virtues of god ; and are partakers of the divine nature : ] from st. john's telling us , [ that he that is of a christian hope ( and sure none but such as have christian hope hold the christian faith ) purifieth himself as cod is pure ; ] and [ that he that doth righteousness is righteous , as god is righteous . ] which texts , though they imply not ●inless perfection , much less equality with god in holiness , as some blaspheniously gloss upon them ) yet they can import no less than such a conformity to god's ( in christian ) virtue ; as renders it ( as to its genius and complexion ) super-humane ; and those that are endowed with it , the shrines and temples of god , wherein a more noble spirit resides , than adam was capable of in his state of innocency . as is observ'd by grotius ( that wonder of men for reading , judgment , and ( which crowns both ) modesty . ) ad vitam coelestem nobis dandam requirit deus sanctitatem animi eximiam , & quae illum adami , non modó ex quo lapsus est , sed & eùm , in quo primùm est conditus , statum longè excedat & nos angelis aequat , manente tamen discrimine eo , quòd corpora humana ab angelicis distantia secum ferunt : ] ( grotius ad cassand . consult . articul . . ) to our being capable of receiving the heavenly life , god requires an eminent sanctity of mind ; even such as doth far exceed that , which adam had , not only after he fell , but when he was first created ; and equals us to angels , bating this difference , which humane bodies , distant from the substance of angels , carry about with them . yea i humbly conceive , that the poorest , sincere christian hath a love to god , a knowledg or apprehension of god ; of a more generous kind , a more noble tincture , than cherubims and seraphims have : who have their names from ardency of love and perspicacity of understanding ( as if their essence were made up of delighting in and contemplating of the divine goodness . ) not that we either love , or know god , more or better , than they do : ( i have more knowledg of my ignorance and chilness , than to harbour such a luciferian thought , than to set my triumphant throne above those stars of the intellectual heaven : ) but there is in our poor cole ( almost choak'd with , and buried in , ashes ) that peculiar sparkishness ; that flows from our leaded frail glass , those vivid reflections of the divine light and heat , as draw the admiring eye of those flames of fire ( those pure christal mirrors ) after them ( pet. . . ) [ which things the angels desire to look into : ] as wondring to see in ; ( tim. . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it put angels into an exstacy to contemplate the mystery of the gospel : and desirous to learn of the church the manifold wisdom of god ( eph. . . ) these friends of the bridegroom , being ravish'd with contemplating the conjugal knowledg and love , which the bridegroom and his bride have of , and bear towards , one another ; so illustrious is the foresight thereof ( in the glass of the holy trinity ) ( whence the angels that fell learn'd it [ non speculando verbum , sed suscipiendo illuminationem à verbo ] ( bonávent . l. . dist . . . . ) not by beholding the word but by receiving illumination from the word . ) moved envy in lucifer and his confederate angels ( hieron . zanch. de operibus dei l. . cap. . ) [ quia inviderunt hominem hanc dignitatem : ] this was the devil's great sin , that he envied man's happiness : and the glimmerings of it , in those righteous persons who walk'd with god ( before christ's incarnation ) made them the objects of the envy of the the devil's seed ( john . . ) though they were but faint glimmerings of that grace which christ calls for and requires , in his gospel-law ; where the least in the kingdom of heaven is greater than john the baptist ( than whom there had not been a greater prophet born of woman ) ( st. mat. . . ) where the feeble are to be as david , and the house of david as god ( zechar. . . ) the meanest form in christ's school , to equallize the highest in moses his : and the highest in christ's , to take out those lessons , that were never read to any , before christ set up school ; and to perform those exercises that were never set to any , till christ gave us a formula of them in his fulfilling all righteousness , and a command to perform them ( chrisostom , de virgin . cap . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] god indulged those times in those and many other things ; but after the coming of christ the way is made much streighter , and more noble work set us . [ secuudùm natur am vivere , laus ejus est , qui nondum credid●t : ] ( justin ad zenam . ) to live according to nature , is his commendation , that hath not yet attain'd to the christian faith : to which whosoever subscribes , binds himself to a more holy and heavenly frame of heart and course of life , than any of the most strict forreign sects propounded : and that under pain of losing the reward of a christian. for the proof of which we have as full and clear testimony ( from the mouth of him , who is amen , the faithful and true witness ) as for any doctrine in all the bible : not only in that foremention'd preface to his royal law , but in the sanction annex'd to it ( st. mat. . . ) [ every one that heareth these sayings of mine ] ( these terms that i have added to the remedying law , as it was dispenc'd by moses , in this form of words prefix'd [ but i say unto you : ] ) for what can these sayings of christ's be ; but what he had , in that sermon , said unto them , over and above what they had hear'd was said to them of old time ) [ and doth them not ) shall be likned unto a foolish man : which built his house upon the sand , and the rain descended , and the floods came , and the winds blew , and beat upon that house ; and it fell , and great was the fall of it ; ] and all this both law and sanction , he preach'd not as the scribes , as a commentator on moses ; but of his own authority , in his own name , as a lawgiver : which sanction ( set to his law , when it first went out of his sacred lips ) he was so far from reversing , as when he seals up all prophesie ( the whole new testament ) the law to his disciples : he binds it upon them , and confirms the unalterableness of it , in such forms as these . ] [ behold i come quickly , and my reward is with me , to give to every man , according as his work shall be : ] ( rev. . . ) that is , [ to them that continue in well doing , eternal life ; but to them that are contentious , ( will rather be arguing with god about his proposals , quarrelling with his law of liberty , than submit to the practice of it ; ) and obey not the gospel : indignation and wrath , &c. ( rom. . . ] i am alpha and omega , the beginning and end , the first and the last : ] and what i said at the first , i say now at the last : what i was at the beginning , i shall be at the end : still of the same mind , and of this mind : [ blessed are they that do his commandments , that they may have right to the tree of life , and may enter in , thorow the gates , into the city , for without are dogs , &c. ] [ if any man shall add unto these things ] ( make those things necessary to salvation which i have not made so : as the judaizing pseudo-christians ( who beside the yoke of christ ) made the yoke of moses necessary ) [ i will add to him the plagues that are written in this book : and if any man shall take away from the words of the book of this prophesie ] ( make that needless , that i have made needful : as the gnosticks did ) [ god shall take away his part out of the book of life . ] ( rev. . . &c. ) in which quotations , and hundreds more of sacred texts , the evangelists do so fully obviate the popish distinction of precepts and counsels , and the antinomian's , whole brood of worse birds of that evil egg ( who turn all christ's precepts into counsels ; ) and ( in the language of isidore ) so manifestly pervert , and ( isidor . pelusiot . lib. . ep . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] adulterate the divine doctrine by mixing the pure and limpid sence of sacred scripture with their own opinions : as i wonder how christian ears can endure to hear their croakings , in flat contradiction to the divine oracles : or tingle not to hear them , putting those things to the question , which christ has so positively , and without the least ambiguity determined ; and that their folly is not manifest to all men , ( as well as their audacity ) in their interpreting ambiguous places , in the apostolical writings , point blank to christs manifest and plain sence : as if that spirit of promise , by which their pens were directed , had not brought to their remembrance , but made them forget what christ had said , and prompted them to propound salvation upon as contrary terms to christs , as darkness to light . and in their concluding against the necessity of evangelical good works , from those very places where the necessity of them is most strenuously asserted and maintain'd . to show these blind leaders of the blind , how great their darkness is ( even in those things wherein , they think , they have the clearest light ) when they hear st. paul conclude , that a man is justified by faith , not works ; they take faith there , to be terminus diminuens , and to import a lighter burden , an easier yoke than those works which they deny justification to . § . whereas it will easily appear , to him that rightly states the grand controversie ( then arising upon the coming of christ ) and the common notion of the word [ faith ] in the stating of that controversie : that none of the contending parties did ( or could , except they would wilfully pervert the stated sence of that term , and become barbarians to one another ) understand by faith ( in that question ) any thing else , but christian religion . can any man think , that st. paul had not more grace or wit , than to assert that a man's bare depending on christ for salvation , without observing that physician 's rules , would bring him health ? that they who do not so much as believe him ; but give him the lye , when he protests he will exclude from interest in him all those that keep not his sayings : that they ( i say ) who when he pronounceth woe and menaces , do not take him for an honest man , ( a man of his word ) either can believe in him for eternal life ; or if they should , would obtain it by him ? or lastly , that he ( or any body else in their right wits ) would dispute that which all rational men grant , ( viz. ) that no religion can save any man that does not cordially comply with it ; or that any man can cordially comply with a religion as of divine original , and not conform to its precepts , not follow his god in the observance of his commands ? i put it to the consciences of the whole tribe of these lisping divines , to say , whether christian , jew or pagan did not all confess , that how saving soever the respective religions which they stood for were , yet they would not benefit him that was not true to them , that did not cordially embrace them ; and accept of what they promised upon the terms which they propounded . let them ask a jew or a mahometan what it is that constitutes a christian , and makes him capeable of the benefits of that religion ? they will readily re●●●ve as plain and true an answer from them , as we can give either of them if they ask us what constitutes a jew or mahometan ? ( to wit ) a cordial compliance with , and conformity to the law of christ ; as that which constitutes a jew , is complying with the law of moses ; a mahometan , with the law of mahomet : in observance whereof they expect undoubtedly to be saved ; because they make no question but that their respective lawgivers were sent of god , who cannot lye . so far do our new illuminates fall short of pagans , jews and mahometans , in the knowledg of the true notion of faith ( as it signifies our act ; ) as what these fumbling theologues grope for ( in the dark of their own bewildered imaginations ) lay so bare fac'd to every smatterer in religion , to every novice initiated in judaism and gentilism as well as christianity : that none of them ever moved question about it , but were wholly taken up in disputing whether faith ( as it signifies the divine object of our belief : ( that is ) christian religion , were able to save them who cordially embraced and lived up to it ? till the gnosticks ( to maintain libertinism ) perverted the common use of that notion , in the aforesaid question ; and wrested st. paul's doctrine , to import justification by a faith short of that of devils ( viz. ) by a bare frigid assent to the truth of the gospel , in so remiss a degree as it did not work fear ( for had they by faith been moved with fear or hope , they would have prepared an ark to the saving of themselves , in order to their obtaining that hope . ) this forced st. james to demonstrate the falsity of that thesis , in the gnostick's sence of faith ; and to infer that a man is justified , not by faith only ( as faith signifies our act ) from those very instances ( of abraham and rabab : ) whence st. paul concluded justification by [ faith only ( as it signifies the object of christian belief ) without works ; ] that is , by a faithful adhering to and practice of christian religion , without the help or observance of moses his law : that having been the ancient and catholick way of salvation ; wherein eternal life was attainable , before judaism was in being ; and whereby they that were true to it , in all nations ( to whom the sound of moses his trumpet never reach'd ) obtain'd pardon of sin , and god's acceptance of them to eternal life , through that blood of the redeemer , which was promised in god's covenant of grace with adam , tipified in the blood of sacrifices long before moses ; and exhibited and actually tenderd , as an oblation propitiatory for the sin of the world , in the fulness of time , predicted by the prophets . after which , because the foundation and pillar of it , was believing that jesus of nazareth was that seed of the woman , promised to the patriarchs ; and that seed of abraham , promised to the jews : of which later and more distinct promise all the circumstances did so meet together , and concenter in the blessed jesus : as they must renounce faith in moses , and their own prophets , that did not believe , that he was that person fore-appointed of the father , to break the serpents head. thence this religion was called [ faith , ] and the professors of it [ believers ; ] names whereby , in common use , they were sufficiently discriminated from all others ; and therefore used by st. luke in his history of the propagation of christian religion ; and by st. paul in his disputations about justification ( without the addition of any epithete ) to signifie , the whole and entire oeconomy of that religion , or way of knitting god and man together ) which christ propounded ; and the adherers to , and expectants of salvation in , that way . of the same importance and equipollency , are the notions , of [ anointing ] and [ christian ; ] the first importing that religion which christ was anointed to preach , and the later , persons imbued with that religion : as also [ master , ] ( or [ teacher ] sent from god ) and [ disciple ] but not so free from ambiguity as these of [ faith ] and [ believers . ] upon the like reason [ works of the law ] are used , to denote [ works , directed to be performed , by the religion of moses ] in order to mens finding , acceptance with god , unto eternal life : and the relations conducing thereunto , his writings having obtained universally ( where they were spoke of ) the name of [ the law ] with the addition sometimes , of the law [ of moses ] or the law [ of 〈◊〉 jews ] ( when the discoursers upon that subject were [ jew ] and [ gentile , ] because the gentiles hold their religions to be divine laws , as well as the jew did his : ) but when the christian discoursed with a christian or a jew , they stiled it the [ law , ] without such addition ( they being both agreed that it was divine , and the only divine law in writing , that had been communicated to the world before the exhibition of the messias . ) and to abreviate that demonstration , in continued discourses on that subject , ( where it was often to be repeated ) instead of [ the works of the law ] ( that is , injoyned by that law ) they used the simple term [ works . ] in the room whereof , they sometimes used the name of that work which obliged them to all the rest , viz. circumcision . hence these terms : [ circumcision , works , works of the law , the law , the law of works ] in the sacred writings are equivalent , and imply [ the terms of that covenant god made with the jews , by the mediation of moses ; as abstracted both from that he made with the patriarchs ( before ) and by christ ( after moses ) . ] this for the verbal terms which are easie to be understood by him that observes , what was the great question agitated in those times ( isidor . clarius , in rom. . . ) [ si cogitaremus , quae versaretur eo tempore controversia , non erit admodùm difficilis scopum assequi hujus epistolae : at sine hac consideratione luditur opera . ] but whoever attends not to st. paul's scope in that epistle , shoots at random , and spends his fools bolt to no purpose . as to the thing it self , i hope these papers will have the fortune to fall into no mans hand of so perverted a judgement , or obtuse wit , as shall not at the first hearing give their vote and assent to these proposals . . the grand question in debate betwixt st. paul and the jew was [ whether the well-pleasing of god , and his acceptance of us ( as persons intituled , by his gratious covenant ) to his promise of pardon , and eternal life ) was obtainable ( as the case then stood ) by obedience , and observance of , that religion which was instituted by moses , or by christ ? ) i insert this clause [ as the case then stood , ] because christ and his apostles denyed not , but plainly affirmed , that salvation had been of the jews ; ( that is ) that salvation was attainable in the jewish religion , by all those that in observance of it , look'd to the end of it , christ. but the question then was , [ whether the great prophet ( that is in the bosom of the father ) being come , and his law being gone out of sion , and the word of the lord himself from jerusalem ; that old religion had not lost its salvifick power ? ] which , that it had , the apostle maintains and proves by many arguments ; amongst which this is not the least ; that god expected more now from the sons of men , to testifie the sincerity of their love to him , and to make them capable of his acceptance of them , as sincere , than he did , during those darker revelations of his grace , and more sparing allowances of divine aid . in the demanding whereof the old religion coming short , was thereby disinabled and become uncapeable to save ; it being possible that a man might , after the coming of christ , perform what it required , on condition of salvation , and yet not make those returns to god ( for the rich revelation of his grace by christ ) as he would accept of , for good payment ; or as might denominate him , an honest man , a man keeping a good conscience towards god , and not dealing fraudulently with him : as he must do , if he pay no more rent of thankfulness and obedience , now that his farm is improv'd ( and manur'd with the lamb's blood ) then was by contract payable , before that improvement . . and that therefore justification by faith implies god's demand of a greater rent , now under the gospel , than would have passed for good payment , during the first lease , or law of works . not as if , either then or now , that righteousness of heart or life ( that was , or is required ) could , or was intended to be paid , as the least part of our ransom : as a fine , for our forfeiture of the original contract betwixt god and us , in a state of innocency : no , it cost more to redeem a soul , by way of price , than all the righteousness of angels and men ( summ'd up together ) can amount to : that must be let alone for ever ; and wholly exterminated from the limits of our discourse touching justification , when the question is , [ whether we are justified by faith or works ? ] but christ having stood to , and fulfill'd the terms of that covenant , whose condition was perseverance in innocency : and paid the forfeiture that we had made ; in both which he supererrogated ; exhibiting that active and passive obedience , which infinitely exceeds in worth what was required of us : ( for that law demanded man's obedience , or death ; but he tender'd both , and in both , not only man 's , but god's ; the person subjecting himself to obedience being god-man ; ) upon which consideration our kinsman , not only redeem'd the inheritance that we had lost , but purchas'd a better for us : it were therefore against all reason and equity , that he should be denyed a power to dispose of his own purchace , to whom , and upon what terms , he pleaseth : which his good pleasure he hath ( from time to time , by some means or other ) revealed , and at the last in his own person communicated ; wherein it hath pleased his infinite wisdom to proceed in this method , that in all other former dispositions of the good things he had undertaken to purchase for us , he accepted of less acknowledgment from us , than in this his last will and testament , made after his actual purchace : bequeathing himself and benefits upon different terms and conditions ( suitable to the revelations of his grace , the emanations of divine power , and the obligations he hath laid upon us . ) hence is that observation of st. jerom ( on gen. . . ) [ noah was a just man , and perfect in his generation : ] [ signanter ait in generatione sua ; ut ostenderet , non juxtà justitiam consummatam sed juxta justiciam generationis suae , fuisse justum : ] it is to be mark'd that he calls him just , [ in his generation ; ] to signifie that he was not so , in respect of consummate justice ; but that he was just , for a man of that age ; for one that lived under that dispensation of the covenant of grace . christ observing , in these his disposals , that generally-acknowledged rule of common equity ( so often inculcated in the evangelists : ) that to whom men concredit much , of them shall much be required ; and of them that have received little , of them little shall be expected [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] to expect the same things ( à summo minimóque ) of children and of men : the same tale of brick , from them to whom straw is given , and them that must gather stubble in stead of straw ; to lay equal burdens upon unequal strengths ; to require the same interest , for the loan of different summs ; of them , to whom hundreds were ; and of them , to whom thousands are concredited , is extremely unequal . but the account of the difference betwixt moses and christ , as the antinomians casts it up , is as monstrously unjust , as john scotus his partition , of the two great fishes , to himself ( who was a little man ) and the one little one to the two tall persons that sat next him , at the french king's table : giving this reason to the king , accusing him of making an unequal division , contrary to his order ; that he had exactly perform'd his majesty's injunction : for here ( meaning himself , and the two great fishes , upon his own trencher ) is one little one , and two great ones ; there ( pointing to the two proper and corpulent person 's , and the little fish he had laid before them ) are two great ones , and one little one . the joque might pass , as witty , from his jeaster ; but sure the action could not arride the king as just , and becoming a philosopher ; except scotus came nearer to truth , than he did here to justice , when to the king asking him , what was the difference between a scot and a sot ? he answered , the table , if it please your majesty ; ( the king sitting right over against him : ( camden's remains . ) by no better rules of equity , do the solifidians proceed in their discriminating the two testaments ; assigning the gyants work to the pigmie , and the pigmie's to the gyant . a partition that may pass for currant , with silly women , laden with lusts ; and those monsters of men , whose souls are fallen down into their paunch or groin ▪ those [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] persons of dislocated minds , whose intellects are put out of joynt , by being precipitated from the pinacle of the head , to the baser parts , those , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] brutish animals , that corrupt themselves in those things they naturally know : who make no other use of religion , but to bribe and gag conscience , or to be a pander to their lusts : such a cover may fit such pottage-pots ; such lettice may sute such lips . the image of god in the gospel , thus turn'd heels upwards , may please such , as have no other thoughts concerning him ; but how they may either escape his spurns , or banish the opinion of a deity out of their minds , or make him truckle under ( their god of gods ) their belly . such jovinian libertinism may take with such jovialists , as st. jerom describes . [ favent tibi crassi , nitidi , dealbati , adde si vis ●uxta socraticam irrisionem , omnes sues & canes , & quia carnem amas , vultures quoque , aquilas , accipitres & bubones — de tuo armento sunt , imo inter tuos sues grunniunt , — quòd multi acquiescunt sententiae tuoe indicium voluptatis est : non enim ta● te loquentem probant : quàm suis favent vitiis . — pro magna sapientia reputas , si plures porci post te currant quos gehennae succidiae nutrias post praeconium tuum ; — semper pseudo-prophetae dulcia pollicentur , & ad modicum placent — egregia sanè vox & audiat sponsa christi : ] ( jerom. cont . jovinian . par . . tract . . ep . . cap. . ) such beastly hearers may applaud such filthy dreamers , as he tells jovinian ( ibidem . ) [ tibi cedunt de via nobiles , tibi osculantur divites caput ; nisi enim tu venisses . — in aviariis tuis non turtures sed ●pupae nutriuntur , &c. ] thou hast for thy favourites and abetters of thy licentious doctrines a company of old fatguts , of young spruce painted monsieurs ; you may add if you please ( to make up the number ) such as socrates in derision calls sows and doggs ; and because thou art all for the flesh , vultures ( also ) eagles , goss-hawks and owls . — if i see any with shining faces , with periwigg'd heads , with curled locks , with rosie cheeks , they are of thy drove , they grunt among thy hoggs . the reason why so many acquiess in thy opinion , is , because pleasure votes for it ; they do not so much yeild to the reason of thy discourse , as to the sway of their own vitious inclinations . dost thou think it a point of great wisdom , that thou canst draw a company of swine after thee , which thou feeds and flatters till they come to be hung up in bacon-fliches in the smoke of the infernal pit. — it hath ever been the custom of false prophets to speak pleasing things , and delight men for a moment . — an excellent doctrine indeed , and such as becomes the chaste spouse of christ to hear ! — however by prophesying such smooth things thou hast obtain'd that respect as noble men give thee the wall , and rich men fall upon thy neck and kiss thee ; for if thou hadst not opened and widen'd the way , the reeling drunkard and belching epicures could never enter into paradise , nor those lapwings ( not turtles ) which are only bred in thy aviaries , so●● into the highest heaven , if thou hadst not brought it down to them . but how a doctrine fram'd to please and gratifie such like she-men as these ( they commonly being , in every sence , the major party ; ) how such a codpeice-religion and tap-divinity , as the antinomian has perverted the gospel into , should take with any grave , sober and studied divines ; with any of our well-bred gentry ; or with any of those of a courser clay , that have but any spot of grace , or the least glimmerings of common sentiments of good and evil ; is to me unconceavable . and i must sit down , wondering in silence at this strange sight : that god should be presented ( with the approbation of any that are not unman'd ) as conniving at those immoralities , immanities , debaucheries in the new : ( wherein he has afforded more light to discover the exceeding sinfulness of them , more assistance against them , stronger motives to avoid them , and threatned a much more grievous punishment against them that do them ) which he would not connive at , under the old testament : as if god had sent his son into the world to set hell loose , and enlarge the devil's kingdom : to proclaim impunity to all manner of licentiousness ; to give men passes to go to their own place ( to that that judas went to ) without stop , molestation , or trouble of conscience . whereas the difference lies point blank on the other hand ( as has been proved ) the law of faith demanding so much more work , than the law of works did : as our vails are more , our reward greater , our our helps of all sorts more plentiful , and our obligations more constraining , then theirs were to whom that law was given . so as in this diversity of terms or conditions , the same general rule is laid down in both ( as their basis and summ ) [ thou shalt love the lord thy god with all thy mind , with all thy soul and with all thy strength : ] which last clause being a qualification of the precedent , renders this proposal , a fit basis for any covenant that god ever made , or can make with mankind ; for justice can require no more , nor mercy less , in general , than that we love god , and express our love to him , according to our strength ; than which angels cannot do more , nor the weakest christian less : whose loving god with all his strength , argues as much sincerity as angels show , in their loving him according to theirs : the gnat moves with as good a will , though not with so great a force as the eagle ; and therefore its industry as commendable as his . and the ant is as laborious in carrying a grain in her mouth , as the elephant is in carrying a castle upon his back . angels that are mighty in strength ; and , according to that , fulfil god's commands ; reap no greater commendation from christ than the angel of the church of laodicea did ; who had but a little strength , and kept christ's word . for it is according to what men have , and not according to what they have not , that god and man expect returns should be made , by them whom thay oblige . god , therefore , having given to man a power not to sin , demanded his perseverance in innocency , or a sin-less obedience in our first parents : in which they faising , and god inflicting as a penalty upon them and their off-spring ( naturally descending of them ) the withdrawing of that power ( which he was not bound to bestow at first , much less to restore after they had forfeited it ) he was pleased to make another covenant with them , of his mere grace and bounty : that as to satisfaction of his truth and justice , in the expiation for the breach of that first covenant ; he himself would provide a lamb , in the merits of whose blood , every man should have a share , that did but love him with all that strength which god had left him , or should afford him . from which different degrees of afforded strength , arose the different degrees of love and obedience to god , required ( as conditions of god's accepting our love to him , as sincere ) in all the after-covenants which he made with man. now for the apostles to fit these super-added strings to the polycord of the old testament ; to tune the still voice of the gospel , to the shrill tones of the law ; to make christ's pipe accord with david's harp ; the trumpet on mount sinah , with the law that went out of sion ; to set their new song , to the old tune , was not the work ( ambubaiarum ) of every trivial ballad-singer ; but of minds well set , and perfectly harmonious . a blind fortuitous concourse of such variety of herbs could never have produced so-well-ordered a sallad , temper'd to the tasts of all savoury pallats . seeing the wisest philosophers were so far from a general consent one with another , as not one of their schools agreed with , but contradicted it self ; ( euseb. de praep . evang. ) demonstrates how the school of plato jarred with its own dictates . symphoniam & consensum scripturarum commendat per antithesin monstrat â ethnicae philosophiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ adeò ut invalescente opinionum varietate & re pugnantiâ , alii in sectus divisi hostilibus 〈◊〉 decertarent , alii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laudarent , &c. ] and thence commends the symphony of the sacred scriptures , from the untunableness of gentile-philosophy with it self ; insomuch as through the prevailing of various and repugnant opinions ; some being divided into sects contended with hostile hatred ; and others grew to that pass , as they would affirm nothing , but turn'd scepticks . chap. ix . gospel-history agrees with old testament-prophesie . § . christ's appeal to the prophets , § . the primary old testament-prophesies not accomplishable in any but the blessed jesus . jacob ' s shilo ; gentiles gathering . scepter departed , at the demolishing of their king's palace . § . by consent of both parties . not till the gentiles gather'd . children to abraham of stones . gentiles flock to christ's standard , § . signs of scepter 's departure . price of souls paid to capitol . not formerly paid to caesar. mat. . . explained . § . jews paid neither tythes nor this polemoney to any but their own priests before vespasian , who made judah a vassal to a strange god ; such as their fathers knew not . § . no less harmoniously does gospel history fall in with old testament-prophecy , touching the messias ; his lineage , [ of the house of david , psal. . . act. . . ] his mother , [ a virgin , st. mat. . , . ] his place of birth , [ bethlehem , mat. . , . ] of education , [ nazareth , st. mat. . . that from his dwelling there he might be known to be the branch [ natzar , ] a name given the messias , isai. . . jer. . . zachar ▪ . . &c. ] of retreat from herod's cruelty , [ egypt , st. mat. . . hosea . . ] of his greatest converse during his ministry , [ galilee ] of the gentiles , mat. . . isa. . , . the time of his ministry [ half seven years , or the half of a prophetick week dan. . . so scaliger de emendatione , pascha christi , ] the specifick miracles for confirmation of his doctrine , [ healing sick , restoring sight to the blind , legs to the lame , &c. st. mat. . , . isa. ▪ . isa. . christ appeals to his working miracles by the rule of prophesie . ] his being betrayed by one of his familiars , one that did eat of his bread , [ judas , st. john. . . psal. . . ] the price he was sold at [ thirty pence , ] the fields name that was bought with that price of blood [ the potters ] field , st. mat. . , , . for which the evangelist quotes jeremy though the text be in zachary chap. . . because the , , . chapters of zachary were a part of jeremy's prophesie , not committed to writing till after the captivity , and then annex'd to the former chapters of zachary : as other mens psalms are inserted amongst david's ; and agur's proverbs annex'd to solomon's , as that jewish proverb imports , the spirit of jeremy rested on zachary ; ( hammonds annotat. heb. . . ) the flight and dispersion of the apostles , st. mat. . , . zach. . . his crucifiction betwixt two theives , st. mar. . , . isa . . his buffering , st. mat. . . . , . isa. . . his vineger , his gall , st. john . , . st. mat. . . psal. . . the dividing of his vesture , the casting lots for his seamless coat , st. john . , . psal. . . the piercing of his side , their not breaking of his leggs ( as they did theirs that were crucified with him , st. john . . exod. . . psal. . . zech. . . psal. . . &c. ) as these things were foretold of the messiah , so they were in every title fulfill'd in the blessed jesus . i appeal now to all men of common sence , to judg , whether men of dislocated understandings , could have carryed the matter so eavenly , as the evangelists did here , making their gospel-relations ( as well wrought wax ) to take the perfect impression , and seal of old testament predictions ? presenting jesus of nazareth , wearing that very coat of arms , which the prophets had blazon'd for the christ : so as the word which they preach'd concerning him , differs not in the least , title , tone or accent , from that which the prophets preached touching the messia : of which our saviour was so confident , as he made frequent appeals to the tribunal of moses and the prophets : offering to put the issue of the whole cause to this trial ; that if he did not express , to the life , that model , which the prophets had drawn of the messiah , he would be content they should disown him , and esteem him an impostor . no less earnest were the apostles to have moses and the prophets umpire the controversie ; making with their hearers such candid expostulations as these : [ we preach no other things of jesus , than what moses and the prophets said would come to pass : ] if you can find one line in the face of your messiah ( as 't is drawn by their pencil ) which we cannot shew you in jesus christ's , we will give you leave to spit in our faces . a point wherein the jews joyn'd issue with the christians in the primitive times ; but were as often foyl'd , as they provoked to this way of determining the great question in controversie ; whether jesus of nazareth was the promised messias ? [ itaque dicunt judaei , provocemus istam praedicationem isaiae . & faciamus comparationem , an christo , qui jam venit , competat , &c. ] ( tertul. adv . judaeos , cap. . ) let us bring ( say the jews ) this doctrine of christians to the test of the prophet isaiah ( chap. . ) and by comparing it , see whether the name [ immanuel ] which he gives to the messias agree , to him who they say is come ? why ? ( saith tertullian ) ask any christian , and he will tell you that jesus christ is immanuel ( that is ) god with us : as the prophet expresseth the importance of that name . but how doth that agree to your jesus which is here said , [ the child shall receive the riches of damascus and the spoils of samaria against the king of assyria ? ] do but consider ( saith tertullian ) that the child is to receive these , before he can say dad or mam ( is. . . ) and it will convince you of the vanity of that fancy of yours , [ that the messias is to be a mighty warrier , and to subdue all nations by force of arms : ] for then he must call his souldiers together , not by sound of trumpet , but by blowing his coral-whistle ; and ride upon his hobby-horse to take in castles . and withal call to mind , that the riches of damascus and other eastern countreys of arabia , ( to which damascus anciently belong'd ) are gold and odoriferous gumms , spices and plants . and then you may learn , that at the wise men's presenting our saviour with gold , frankincense , and myr●h , the ●abe jesus received the riches of damascus before he could cry father or mother , &c. and whereas the jews objected the impossibility of a virgin-birth ; and therefore expounded isai. to speak of a young woman . tertullian replies , that that would have been no sign ; for there is nothing more ordinary than for young women to bear children ( vide caetera loco citato . ) by this method of arguing the jew was so baffled , as he wav'd the dispute about christ's person , and stood only upon a dispute about his coming ( in st. austin's time ; ) of which he gives this reason : because he was so manifestly describ'd in their own prophets , that the baptist sent to ask christ , art thou he , that the jews said , tell us if thou beest the christ : and that to this day they look for just such an one as our jesus . [ quomodo autem nobiscum non de christo sed tantum de adventu ejus disceptarent , nisi bene nossent eum in libris prophetarum , cur à joanne quaeritur utrùm ipse sit christus ? cur ipsi domino dicunt , quamdi●s animam nostram tollis ? si es christus , die nobis palàm ? nisi quod hoc nomen , in illa gente , per illas literas & scribatur , & expectabatur , ] ( aug. contra faustum , tom . . lib. . cap. . ) so true is that of tertullian , [ quid est autem signare prophetiam ? quoniam impleta est prophetia per adventum ejus ; ipse est signaculum omnium prophetarum : ] ( related out of him by st. hierom in dan. vision . ) what 's meant by the sealing of prophecy ( in daniel ) but that all prophecy is fulfil'd in christ's coming , he being the seal and full sum of all the prophets . nay so perfectly did every tenon of evangelical history fit every mortice of sacred prophecy , as the pagan world ( saith st. aug. epist. . ) [ nam ipsa prophetia , quid aliud , nisi à nobis putaretur esse conficta , si non de codicibus inimicorum probaretur : ] might have thought the apostles had forged the old testament-oracles , at their own fingers end ; were it not that they are safely kept in the jews custody , and to be found in the archives of those grand adversaries to the christian name ; and therefore he imputes to a signally gracious providence the making good upon that nation that prophetick prayer ; ( psal. . . [ slay them not , lest they forget . ] in god's preserving the jews ( in the midst of those several nations into which they are disperc'd ) a visibly distinct body from the natives , with whom they neither mix in marriage or religion : by means whereof the church can no where want a demonstration of the truth ; they being her library-keepers ; and carrying those books after her , whose authority she urgeth , for the defence of christian religion : of whose quotations , if gentile , jew , or weak christian , make any doubt , he may step into their synagogues and satisfie himself , by enquiring of those that are our enemies in their hearts , our witnesses in their books : ( vide aug. tom . . pag. . de fide invisibilium . ) ergo occisi non sunt sed dispersi — in libris suffragatores , in cordibus bostes , in codicibus testes , &c. § . as the gospel exhibits the full accomplishment of former prophecies ; so 't is absolutely impossible , that the chief of those prophecies can be fulfill'd upon any other person , than our jesus , to whom the apostles apply them . such is that of old jacob ; [ the scepter shall not depart from judah , nor a law-giver from betwixt his feet , until shilo come , and unto him be gathered the people or gentiles . ] for the understanding of this prophecy , i shall borrow light from the sagatious mede in these animad versions . . scepter is not to be restrained here to [ kingly power ] but signifies [ any power or majesty of government under what name or form soever ; ] whereof a rod or staff ( the word here translated scepter ) was anciently the ensign : hence the septuagint translates it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] there shall not fail a ruler , nor [ juridicus ] a lawgiver from betwixt his feet , i. e. of juda's loyns ( it being the use of scripture , modestly to express the place of generation by thigh or feet ) upon the mistake of which oriental idiom , grew the fable of bacchus being born of jove's thigh . . till shilo come , i. e. the christ the messiah ; as the jews anciently acknowledged not only in their talmud ( where shilo is reckon'd among the names of the messiah : ) but in all the three targums or paraphrases , that of jerusalem rendring it expresly [ until the time that king messiah shall come ; ] that of jonathan [ until messiah come , a little one of his sons ; ] applying it to david the least of jessee's sons ; that of onkelo's , [ till messiah come , whose is the kingdom . . and to him the gentiles shall be gather'd ; there is nothing in the original to answer [ shall be , ] and therefore the word [ until ] is common to this , with the former sentence , namely thus : the scepter shall not depart from judah , until shilo come , and the gathering of the people be to him : two things being here specified to come to pass , before the scepter depart from judah , or judah cease to be god's commonwealth . . the coming of the messiah or christ into the world. . the gathering of the people , nations or gentiles to him . . this exposition , as it clears the text from those difficulties , wherewith the question of the scepters departure is intangled and perplexed ( to the hardening of the jew in his mis-belief ) so it clearly states the time of its departure , ( viz. ) at the destruction of jerusalem and the jewish state , by titus ; when both these things were come to pass : christ being come , and the gentiles converted unto his obedience . if it be objected that christ was estated in his kingdom over the gentiles at his resurrection ; actually enter'd upon the managing of it over the gentiles at his calling of cornelius , formally rejected the jews at st. paul's turning from them to the gentiles , the answer is easie , plain and full . . that by his resurrection god declared him to be that person whom he had appointed to that kingdom . . his actual entring upon the exercise of his royal power , over the gentiles in the call of cornelius , was his taking livery and seisure ; and his rejecting the jews , after that , as it is an argument , that he first provided himself a people among the gentiles , before he outed the jews ; so his calling of the one , and rejecting of the other was not plenary but initiatory , or in part : the very mystery that st. paul speaks of rom. . and . that blindness in part was hapned to israel until the fulness of the gentiles should come in , that so all israel ( the remnant of israel after the flesh , that had renounc'd judaism and become christians ; and the spiritual seed , the gentiles , coming in to the gospel in a full body ) might be saved . in which interval , the carnal seed were enemies ; that is , in part cast off ; for the gentiles sake ( that they might be grafted in , in the room of those four branches ) but yet the election , the remnant of them that believed , beloved , for the sake of the fathers . god having a kind of hankering after them ( even the whole nation ) upon the account of their being the off-spring of his friend abraham , and therefore retaining the nation , by the handle as it were of the remnant , and rejecting them but in part , and by degrees , till he wholly cast them off , and removed his court from them unto the gentiles , having demolished his palace amongst them , and made the throne of his glory a perpetual desolation . hence st. austin states the time of the scepters departure , so as he makes kingdom and temple , and priesthood , and sacrifice , and that mystical unction ( upon the account whereof their kings were called [ christ's ] or anointed ) to depart all together : at that time , when the resurrection of christ having been preach'd to , and embrac'd by , the gentiles ; they were subdued by vespasian from the ceasing of all which then , he argues , they were only types of christ ; ( de consensu evangelist . l. . c. . ) [ nec alia re magis claruit , illius gentis regnum , & templum & sacerdotium , & sacrisicium , & unctionem illam mysticam — non fuisse nisi praenunciando christo deputata ; quàm quòd occisi christi resurrectio postquàm caepit credentibus gentibus praedicari , illa omnia cessaverant niscientibus romanis per quorum victoriam , nescientibus judaeis per quorum subjugationem , factum est ut omnia illa cessarent . to this our saviour hath respect ( and comments upon it ) in his prophecy of this destruction of the jewish state ( the departure of the scepter ) ( st. mat. . . ) where having named some other things that were to precede it , he adds this as the last sign . [ this gospel of the kingdom ( i. e. ) of the messiah ) shall be preach'd to all the world , for a witness unto all nations , and then shall the end come : ] i. e. the end of the jewish state , when the gentiles , by the preaching of the apostles through the whole roman empire , should be gather'd unto christ , then should the jewish church-commonwealth ( i mean that particular form of government which god prescribed to them , as a nation admitted to the participation and fellowship of his grace ) with junius ( de politia mosis , cap. . ) be utterly dissolved ; which till then had continued , united , under some polity or form of government under god as their king , from its first beginning . the jews ( as josephus ( ant . . , . ) affirmeth ) and proveth ( out of strabo ) that he might not be thought to flatter his own nation ) being till then not only in judaea , under the government of their own nobles ( having judicatures erected by gabinius , the roman general ; consisting of their own elders , and proceeding by their own laws ) but in cyrene , egypt , and other places of their former dispersions , having magistrates of their own , and using their own laws , no otherwise than in an absolute commonwealth . but was , then , melted down into , and swallowed up by the roman empire ; ( euseb. cron . ) [ deletis jerusalimis regnum judaeorum defecit : ] ( the learned scaliger mistakes the meaning of that term , ( animadv . ad eus. cron. pag. . b. ) for eusebius means plainly , that jerusalem being destroyed , the holy kingdom , which god till then had erected over them , ceast . their thearchy then expired ; their king-of-old broke up his court amongst them , so as thenceforward they have had no king but caesar : the right scepter of that kingdom of judah , which god had wielded over them , then visibly departed , when the palace of their great king was finally desolated : their holy state and oeconomy was now rooted up , the divine ordinances once planted amongst them were now extinguished ; ( dr. lightfoot parergon , . ) and themselves banish'd heaven and earth ( & coeli & soli sui extorres , sine homine , sine deo , rege : ( tertul. advers . gent. cap. . ) without either man or god-king . and instead of the kingdom of the messiah , which they expected would have been erected over them , at the expiration of that divine polity establish'd by moses : ( and rejected when it was come nigh them ) they were brought under the anti-messiacal ( if for illustration , i may here use that word , in place of [ antichristian ] ) dominion of vespasian . judaei non receperunt christum suscepturi antichristum : ( aug. ap . de diversis tom . . in die paschae . ) repulerunt agnum , eligerunt vulpem , ideo partes vulpium facti sunt ( august . tom . . pag. . ) the jews rejected christ , being afterwards to embrace antichrist : they refused the lamb , and chose the fox ; and therefore became the portion of foxes , who had been god's portion : for vespasian , whose vassals they became , imposed himself upon them not only as the emperour of rome , but as their king messiah ; and was reputed so not only by the romans , but by josephus himself and the sober party of unbelieving jews ; ( vide dr hammond's note b. on mat. . ) and whatever the zealots thought in secret , they were forc'd to make open abrenunciation of their king of old ; and to enter a recognizance , to accept of caesar's gods in his room ; by the payment of that half-shekel to jupiter capitolinus , which was used to be paid to the temple , while god was their king , as an acknowledgment of homage : upon no other but this new tenure , were they allowed the use of their old laws . ( xiphilin . e. dione vespasian pag. mihi . ab eodem tito jussi sunt quotannis didrachma 〈…〉 pendere jovi capitolino ii qui patrias leges eorum tuerentur . ) doubtless we have too much gratified the mis-believing jews , and laid stumbling-blocks in their way , by our conceiving , that the departure of the scepter implies primarily a change of the external form of their government , or deprivation of liberty , to use their own laws , and to enjoy judges of themselves ; things but accidental to that [ theocraty , ] government wherein god presided more immediately and specially over them , than other nations ; which was exercised under several forms , and with such variety ( as to those circumstances and external privileges ) as sometimes they enjoyed , sometimes were deprived of them . grotius ( de jure pacis & belli l. . cap. . par . . pun . . ) proves , that the manichees taking up arms against antiochus , can be defended by no plea , but that of extreme necessity ; not from the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. for they had been subdued by nebuchadnezzar ; and brought under an absolute , not conditional , subjection to the assyrian empire . to which supremacy over them , the persians first , and then the macedonians succeeded : and they did not stipulate with alexander or his successors , but came ( without making any conditions ) under his and his successor's jurisdiction , as they had been under the empire of darius . and if they were at times permitted , openly to live after their own rites and laws , that was from the kings bounty ( a precarious right ) not from any law imposed upon the empire . hence tacitus ( hist. l. . ) gives them this character . [ judaei dum assyrios penès medósque & persas oriens fuit , vilissima pars servientium ; ] while the east was in the power of the assirians , medes and persians , the jews were the veriest slaves that the empire had . and therefore he that discourseth with a jew , on this subject ( of their scepter ) in that notion , and upon that principle , shall hardly be able to hold his own against him , much less to convince him , that the scepter ( as to those circumstances ) was not departed before the coming of the blessed jesus . the granting of which to him ( in jacob's sence ) wholly raseth the foundation of our religion ; and adminsters to the jew an occasion of baffling and deriding us . [ nil aliud proficiunt , nisi quod subsannandi materiam praebent judaeis , &c. ] ( calvin in gen. . . ) this is that the jews would have ; and therefore i wonder ( not to hear their talmudists affirm that judah's septer departed in herod the great ) but that some learned men should , upon their authority , be of that opinion : and withal assert the scepter 's departure , to be a fore-runner of the messias ( as goodwin in his antiquities l. . c. . ) which assertion as it directly oppugns the plain words of jacobs prophecy . [ the scepter shall not depart , till , &c. ] so it gains the jew time to suspend his belief , that shilo is come , though it be never so manifest that the scepter be departed . for if shilo be to come after that , he may possibly come a thousand years hence , for all that the scepter departed a thousand and an half ago . § . that we may therefore beat the jew from those subterfuges , that we have made him , it will be necessary that we hold to that exposition of jacob's prophecy , which hath been premised ( viz. ) that the tribe of judah and those of jacob's posterity , who ( in the defection of the ten tribes from god and the house of david ) adhered to the kingdom of judah , should continue one body-politick , govern'd by their own municipal laws of divine institution , as god's peculiar lot , till he should set his only begotten son ( his king ) upon the holy hill of sion , and give him the heathen for his inheritance ( psal. . ) that god would not cast judah off , as he did the ten tribes ( the kingdom of israel , those of his father's children that would not bow to judah's scepter ; but cryed , [ to thy tents , o israel : look to thine own house david ; what portion have we in the son of jesse ? ] dissolving their whole body politick , and scattering it piece-meal over the face of the earth , writing them [ loammi ] ye are not my people , long before shilo came . that ( i say ) judah should not thus be rejected , till she had rejected her messias , and the gentiles should be gather'd to him . that , for all their provoking of their god to jealousie ( in the mean while ) by them that were not gods , he would not provoke them to jealousie by them that were no people ; till that no people , should become the people of israel's god ; till then the jews should be a nation of kings and priests to god. in order to his keeping of which promise to the house of judah , though that kingdom ( before the babylonish captivity ) had corrupted it self with abominable idolatry , more than the kingdom of israel ; yet god took not that advantage against them : & it pleased him ( in remembrance of his promise to abraham , and that the line of our saviour might be more discernable ) to purify them in the babylonish furnace from all propensity to heathenish idolatry . insomuch as since then no torments have had the power to warp them in the least towards it , ( dr. heilin's judea . ) yea so far did this zeal of theirs against the gods of the gentiles carry them ( when their zeal grew into dotage , and became to be without knowledg ) as they would not acknowledg their own god , manifest in the flesh , upon this reason , because he was given out to be the god , not of the jews only , but also of the gentiles ; but at the hearing of it , rend their cloaths , cast dust in the air , and cry , away with the speaker from the earth , he is not fit to live ( act. . . ) so that from thence forward judah did never directly , cast off the god of their fathers ; nor in gross , their thearchy , though they vacated many of the moral precepts ( by their traditions ) and the whole ceremonial law ( in not looking to christ the end and substance of it . ) wherefore god continued their king , and they stood in relation to him , as his peculiar inheritance ; till they refused the scepter of his son ; and by consequence his , who had set him up king. and then the scepter departed by consent of both parties ; the jews saying , of the king's son , this man shall not reign over us : and god , upon this their rejectment of his christ , saying of them , i will not feed you , i will not be your shepherd , the ancient compellation of kings . thus the angel comments upon jacob's prophecy ( dan. . . ) [ after the threescore and two weeks messiah shall be cut off and not for himself , ] as master mede expounds that text. that is , not from life : for that had been done before the end ( viz. in the middle of the last of those weeks : but from reigning as their king , cut off , from sitting upon that throne of the house of david , by their refusing him to be theirs , and his casting them off from being his . god indeed had often ( before this ) sould them into the hands of their enemies , into the hand of jabin , sisera , eglon and at last of nebuchadnezzar : but that was not an absolute sale , but a mortgage for years ; redeemable , after the assyrian had received his pay of them , for the service he had done god , against tyre and other of his proscribed rebels : that being all the consideration mention'd in that bargain : wherein god did not pass away his propriety in them , but entred a proviso of recovery , in that command to jeremiah's unckle , to preserve the evidences , in token that that captivity should return ( jer. . . ) the equity of which proviso was grounded upon the insufficiency of that consideration , as to god's passing away his right of inheritance , pleaded by the church in that captivity ( psal. . ) [ thou sellest thy people for nought , and hast not encreased thy wealth by their price . ] they were not sold absolutely for nought , either in respect of their demerits and provocations ; or altogether , in respect of gods truth ( for he thereby saved the credit of his promise to the king of assyria , that he should have his hire : ) but comparatively they were sold for as good as nought in that god did not thereby increase his wealth , add to the heap of the riches of that grace he had made over ( by covenant ) to abraham and his seed ; in respect of which former bargain ( contracted with the father of the faithful ) he could not ( salvâ side ) without suffering his faithfulness to fail , without impairing his truth ; as well as in respect of his great name , [ king of saints ] cast off the carnal seed wholly from being his kingdom , till he had taken his spiritual seed into their room . and indeed god's punishing of his rebels with total rejection , before he had erected his kingdom of grace in the midst of his enemies ( the gentiles ) would have been the punishing of himself , with the forfeiture of his visible kingdom of grace , and the stripping of himself into the bare kingdom of his providence . so far would god have been from encreasing his wealth by their price , as he would have made a losing bargain , and bankrupt himself of a peculiar people ; if he had cast off judah before the accession of the gentiles to his scepter of grace : which did not happen , till their flocking in to christ's standard ; as is manifest from their prophets speaking of this gathering of the gentiles to shilo ( even to the last of them ) as of a thing de futuro . [ he shall lift up an ensign to the gentiles , ] ( isa. . . ) [ thou shalt call a nation that thou knowest not : and nations that knew not thee shall run unto thee , ] ( isa. . . ) [ my name shall be great among the gentiles , ] ( mal. . . ) so that at the expiration of old testament prophecy , this gathering was yet to come , it was yet in the shell of the promise . and since malachy , there hath not been any gathering of gentile nations to the god of israel , to make his name great in all the earth saving that of the christian flock , to that shepherd whom the god of israel is not asham'd to call his fellow , his equal ; and of whom the prophets have foretold , that he should bring forth judgment to the gentiles , hitherto therefore that plea was prevalent ; [ we are thy people save us , thou never barest rule over them . ] if thou destroy this people [ what will become of thy great name ? ] what will become of thy promise to abraham ? of thy kingdom of grace ? for god was obliged , by the interest of his glory , and by his promise to the patriarchs , not to remove the scepter from judah till shilo come , and the gentiles were gather'd to him . but when shilo was come , the baptist forewarns abraham's children , not to trust any longer to that plea , as their security against approaching vengeance [ think not to say ( when you are consulting how to escape wrath to come ) we are abraham's children ; ] that plea is now growing out of date : [ for god is able to raise up children to abraham ( and a people to himself ) of stones ; ] that is , out of the obdurate gentile world , men as hard as stones ; and hitherto , in respect of gods covenant with abraham and pre-ingagement , as uncapable as stones , of becoming the people of the god of israel in your room , of becoming , as you are now , the kingdom of god : or ( as ireneus ( advers . her . lib. . cap. . ) renders it ) of them that worship stones ( as the gentiles did ) it being usual in the holy dialect to call nations , by the name of the idols which they worship ( as bell boweth down , &c. ) this god was ever able to do in respect of his absolute power : but that power being ( as to the exercise of it ) bounded by his will ( for it were impotency in god to do what he will not ) and his will declared to abraham ; he became debter to his own faithfulness and truth so far , as he had not a moral power to do it ; that is , could not do it without impeachment of his truth , before this fulness of time came ; wherein god is to raise up a new seed to abraham , and to call them a people that were no people ; to make japhet dwell in the tents of sem , [ ejecio scilicet israele : ] ( st. jerom in gen. . . ) i. e. to take the place of israel , to graft the wild olive branches upon the root and father of the faithful ; implied ( as isidore pelusiota well observes ) in the following words , [ now is the axe ] ( lib . epist. . eulampio . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to wit , of this acute and evangelical decision ( that every tree that brings not forth good fruit be hewen down : ) [ laid to the root of the tree ; ] not a mattock to dig the roots up , to make the covenant with abraham , touching his seed , void ; but an axe , to cut off witherd branches , after the gentiles that were grafted in had taken root . by which axe or two-edged sword ( as the apostle stiles it ( heb. . ) is cut in pieces ; that double dilemma , whereby the carnal jew deceived himself , and thought to intangle god : . if we be rejected , who have abraham to our father , god breaks the covenant he made with him ; and . leaves himself destitute of a people , we being his peculiar people , and the only nation in the world over whom he is king. the reply which the apostles gave to this first objection was ; that the prime article of god's covenant with abraham , was [ that he should be a father of many nations , that in his seed all the nations of the earth should be blessed , ] and therefore , should he not take the gentiles into his kingdom , ( now that one seed , that is , christ was come ) he would have broke covenant with abraham . as to the jews , he sent jesus christ first to bless them : but seeing they refused to be blessed upon those terms of faith , upon which god blessed abraham ( thereby declaring themselves to be the devil's children ; quarrelling with that covenant ( as the devil did with that which god made with adam ) and not abraham's ; who without hesitancy , tergiversation , or making his own terms with god , simply and unreservedly submitted to god's ; ) and seeing the gentiles accepted of them ; ( thereby becoming the children of faithful abraham . ) it was not consistent with god's promise to abraham , to leave him childless ( as they , so far as lay in their power , had made him ) much less would it stand with his oath that he would bless them that blessed him , and curse them that cursed him , ) not to bless those heathens , ( with the adoption of sons , and reception into abraham's family ) who blessed abraham with a spiritual seed , and acknowledged themselves his children ( by becoming of his faith , and treading in his steps : ) and that in favour of that fleshly seed , which would have left him no seed of the promise , no seed of his faith ; but have brought upon him ( if they might have had their will ) the curse of sterility , in that juncture of time , wherein god had promised to multiply it as the stars of heaven , and to make him a father of many nations . ( act. . . ) [ it was necessary that the word of god should first have been spoken unto you ( jews ) but seeing you put it from you , and judg your selves unworthy of everlasting life , loe we turn to the gentiles : for so hath the lord commanded us , saying , i have set thee for a light to the gentiles , that thou shouldest be for salvation unto the ends of the earth ; ( isa. . . ) and when the gentiles heard this they were glad , and glorified the word of the lord. ] and ( rom. . . ) [ that the promise might be sure to all the seed , not to that only which is of the law , but to that also which is of the faith of abraham who is the father of us all ( as it is written , i have made thee a father of many nations . ) paralel or answerable to him whom he believed , even god , who quickneth the dead , and calleth those things which be not as though they were ; who against hope , believed in hope that he should become the father of many nations : [ answerable to him ; ] that is , as god is not the god of the jews only , but also of the gentiles ; so should abraham be the father both of jewish and gentile-believers : the believing of which as to the gentiles , was as noble a degree of faith as that whereby abraham believed the promise that in isaac his seed should be blessed ; when he was about to sacrifice him , this being no more against hope , than that god would raise up a seed to him of gentiles dead in sins . and to the second they answered ; that the jew need not trouble his head with contriving how or where god would find subjects , if he were rejected ; for the gentiles were flocking in apace to the standard of messias , and ere long the fulness of them would be come in , and so all israel be saved : that is , ( dr. ham. annot . in rom. . . . ) they should ( every where act the call of the gospel ) come in , in such numbers as they would ( in every city and eminent town ) afford matter enough , for the constituting of evangelical churches , or visible assemblies of christians there : by which means the jews will , at length , be provoked to believe ; and so all the true children of abraham ( jews and heathens both ; but particularly , the remnant of the jews ) shall repent and believe in christ. and for them that will not be gain'd by these methods , god may cast them off , upon gainful terms ; having , in lieu of them , a great multitude of subjects , which no man could number ; of all nations , and kindreds , and people , and tongues ; ( rev. . . ) christ foretells that ( upon the builder's rejecting the precious stone , and its becoming a corner-stone ) the kingdom of god shall be taken from you , and given to another nation ; ( mat. . . . ) and according to this prophecy of christ , and application of jacob's prophecy , which christ and his apostles made to the time of jerusalem's final desolation , god did , then , remove his scepter from judah : that ceasing then to be god's kingdom , and the kingdoms of the world becoming the kingdoms of god and of his christ , within a few centuries afterwards , when christs royal law came to be established and protected by the imperial sanction , and the edict of princes become christian. in whose territories ( in the mean time ) god had his imperial cities , his cities on hills that could not be hid ; christian churches so visible and conspicuous , as spake him to be king of all the earth , in the same sence that he had been king of judea ; that is , in respect of his kingdom of grace , of his golden scepter . briefly there was such a gathering of the gentiles to shilo , before that rejected king's coming to destroy miserably those bloody rebels , and to root out their place and nation ; as he need not be to seek for subjects , when he cast off judah and chose the gentiles : any more than when he refused the tabernacle of joseph , and chose the tribe of judah ( psal. . . . ) for the gospel had then been preach'd to , and brought forth fruit in , all the world. god manifested in the flesh had been preach'd to the gentiles , and believedon in the world , as hath been formerly shewed . § . but then this being laid for a ground , that the scepter 's departure imports , properly and firstly , the removal of the thearchy from the jews , and translating it to the gentiles : and the time of its departure being thus stated , to have been in such a juncture as wherein god might , and did , break up his court in judea , without impeachment of his truth or honour , which he could not do before . it will be obvious enough , that that prophecy ; ( consequentially to this ) implies ( as the effect of it ) a gradual withdrawing of their outward polities , liberties , and privileges , thereon depending ; as the sun being set , the light of it departs by degrees till it wholly disappear . of which , though we can make no demonstration , while it is in motion ( it takes such minute and insensible steps ) much less from thence convince an obstinate and captious adversary , that the sun is set ( if it be not seen at its going down ) till the light of it be impair'd to a degree , beyond what the most gloomy sky , the thickest mist , or the most dismal eclipse , can reduce it to ; yet when its light is dwindled into such a degree of privation , 't is a palpable evidence , that the sun ( its fountain ) is departed our horizon . as therefore i have been forc'd to prove that the scepter ( notwithstanding any loss of light it did , or could sustain , before the gentiles flock'd in to our saviour's standard ) was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , departed , there having been from david to christ no greater diminutions of its light , then had been from jacob to david : and therefore the jew , upon the same reason that he will not look downwards , in judah's line for shilo as low as our jesus : must look upwards for him beyond david ; for if those castings down of the crown to the ground which it sustain'd , by the apostacy of the ten tribes , the babylonish captivity , the persecution of antiochus , the dictatorship of the macabees , or what else occurs in the history of that interval , speak the departure of the scepter ; much more must it be departed in the interval before david , in the egyptian bondage , or under the judges , of which time their own scriptures affirm that there was then no king in israel . ) nor till our saviour's time ( which is my herculean argument ) was there any such concourse of a new people to israel's god , as could have justified him , from the imputation of making a losing bargain , should he have cast off his far more numerous old , and have adopted that new people . though i confess that great access of proselytes in solomon's reign ( said to be an hundred three and fifty thousand , by dr. lightfoot in his parergon of the fall of jerusalem , cap. . ) might occasion the jew to think it was the gentiles gathering to shilo ; and boaded the departure of the scepter in the falling away of the ten tribes : and doubtless those gentile converts ( together with the levites and those that feared god adhering to the house of judah , being so numerous , as in the worst of times there were seven thousand of them ) fill'd up the rent that was made in judah's royal robe , by tearing off ten of its skirts . but to return as i have been forc'd to prove , that before our saviour the scepter was not departed : and therefore this prophecy of jacob is not applicable to any before him . so i shall now shew it is not applicable to any since , by demonstrating the scepter to have departed at that time ; by such effects of its departure , as are acknowledged for such by the jew himself , and pointed to as such by his own scriptures , and invelop that nation in a darkness that may be felt , and far exceeds the blackest darkness which befel that state in its greatest eclipses . the sanctuary half shekel paid to the capitol . it is doctor lightfoot's observation out of xiphilinus apud dionem ( in the place fore-cited ) that in acknowledgment of their subjection to the emperour , the jews were enjoyn'd by vespasian to pay to the capitol that didrachma or half-shekel , that they usually paid to the temple for their lives ; [ a ransom for their souls unto the lord , ] ( exodus , . , . ) [ the mony of the soul's estimation ; of every one that passeth the account , ] ( reg. . . ) for i take both these places to speak of one and the same shekel : though master weems makes them two , calling this latter [ argentum transeuntis , ] that is , the half-shekel which they paid to the lord , when they were numbred by head : making a distinction , where there is no difference : for in that text which he quotes for the first ( ex. . . ) there is mention made that [ that was to be payed when they were numbred ( three times in two verses . ] [ when thou takest the sum of the children of israel , after their number , then shall they give every man a ransom for his soul , unto the lord : ] [ when thou numbrest them , ] ( ver . . ) and ( ver . . ) [ this they shall give , every one that passeth among them that are numbred . ] xiphilinus indeed does not expresly say , it was that half-shekel that was paid to the temple , that vespasian appointed every jew to pay to the capitol : but josephus speaks home ( bel. judaic . . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] i. e. [ the emperour vespasian laid this tribute upon the jews , wheresoever they lived : that they should pay to the capitol that didrachma , which thitherto they had paid to the temple . ] . that this was the half-shekel which they paid to the lord for their lives , as his tribute is manifest from both those fore-quoted texts , for moses ( exod. . ) orders the high priest , to imploy it in the service of the tabernacle , and jehoash appoints the priests to repair the temple with it ( . reg. . ) as also from another passage in josephus ( antiqu. judaic . . . ) where he calls it sacred mony , because every jew yearly paid it for his life to god , and sent it to the temple , from all parts of the world where they were dispersed ; from whose numerousness ( he saith ) it came to pass , that crassus found such vast summs in the treasury of the temple , when he plunder'd it : and that mithridates surprized eight hundred talents at cons , which the jews of the lesser asia had deposited there , during those wars , not daring to send them to jerusalem , lest they might be snap'd up in the passage ? . and that this shekel was never by any conqueror , before vespasian , required as tribute , is manifest , from josephus , affirming that till then , it had been used to be paid to the temple ; from pompeius reputing it so sacred as he durst not lay hands on it , when he enter'd into the temple ; from men's imputing crassus his overthrow , to god's avenging himself upon him , for robbing the sacred treasury where these half-shekels were deposited : that it was paid to the temple in caligula's reign , is manifest from that place of josephus ( ant. . , . ) where he writes , that the jews of the province of babylon made choice of neerda because of the strength and inaccessibleness of that place ) for their sacred treasury , where they deposited the sacred didrachma ; till at certain seasons they could send it to jerusalem ; which they used to do with a convoy of many thousands , both for the greatness of the charge , and danger of being robb'd by the way by the parthians . but this is most clearly evinc'd from the sacred gospels informing us that the tribute-money ( st. mat. . . . st. mar. . ) imposed upon the jews by the precedent emperours , had caesar's image and superscription upon it , and was a roman coin , hence stiled ( both in st. matthew and st. mark ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] by a latine name , and the tribute it self [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] census , in all printed copies and manuscripts that i have seen or heard of ( save that old greek and latine m s. which beza sent to the university of cambridge ( where it is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] pole-mony ) a word coin'd at the fingers end of the scribe ; for the tribute laid upon them by augustus or pompey , and taken off by agrippa was not paid by the head but by the house ( as josephus expresly affirmeth . ( josoph . jud. ant. . . ) [ remisso ei tributo quod soliti erant in singulas aedes solvere . ] . and , upon this very account , our saviour determin'd it to be caesar's due : in which determination he proceeded according to their own concessions , as lightfoot observes ( harmony . sect. . ) ( quoting the jerusalem talmud bringing in david and abigail talking thus . abigail said , [ what evil have i or my children done ? ] david answereth , [ thy husband vilified the kingdom of david : ] she saith , [ art thou a king then ? ] he saith to her , did not samuel anoint me king ? ] she saith , to him , [ the coin of our lord saul is yet current . ] and again in sanhedr . — [ a king , whose coin is current in those countreys — the men of the countrey do thereby evidence , that they acknowledge him for their lord : — but if his coin be not current , he is a robber . ] ) and that with as much advantage as could be desired , in order to his convincing them , that the tribute of that denarium was due to caesar ; but the tribute of the didrachma due to god : that bearing caesar's picture with this inscription ( say antiquaries ; ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] — caesar august . such a year after the taking of judea , ( hammond ann . c. in mat. . ) but this , ( if it were the kings , or common , shekel ) being stamped on one side with a tower , standing betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the whole inscription , with that which was written beneath , amounting to this motto . [ jerusalem the holy city ; ] the rundle being fill'd with this . [ david king and his son solomon king. ] or if it were the sanctuary-shekel , having on one side the pot of mannah , or aaron's censer , with this inscription ; [ the shekel of israel : ] on the reverse side , aaron's rod budding , with this motto in the rundle , [ jerusalem the holy city ; ] that is , jerusalem the royal city of the great king ; ( goodwin antiq . lib. . cap. . ) beza ( on mat. . . ) makes the same description of that shekel , which was given him by ambrose blaucerus . and arias montanus saith , that while he was at the council of trent , there was brought unto him by a friend an ancient piece of jewish coyn , with the very same figures and characters : weighing half an ounce ; vide aster . sol . ( in numb . cap. . . . ) which soever it was in which they paid that tribute for their lives , it was gods coyn , and bare upon it god's claim , and their acknowledgment , of his peculiar supremacy over them : and therefore , as caesar's demanding of that tribute of the jews would have been , in truth , a taking away from god what was god's ( as goodwin well observes ) so the jews paying of it to caesar , would have been a giving of caesar what was gods. this tribute which caesar exacted and christ ordered them to pay , was not the half-shekel due to god ; for then christ would have bid them give it to god , weems : which i wonder they observed not as well as weems ; there being so near a relation betwixt taking and giving , and their scruple propounded to and determination of it given by christ , not respecting caesar's act in demanding , but their own in giving ; that what was god's ( as this half-shekel was ) must be given to god , not to caesar. in which resolution of their question , as christ cleaves the hair betwixt not only god and caesar , but the two extream and vitious opinions touching tribute , ( the one of the pharisees , galileans , and zealots , who denied all tribute to caesar : the other of the herodians or court-party , who held all kind of tribute to be caesar's due ; ) so this very prudent and equal partition of his , is afterwards by malicious persons improved into an accusation against him at his arraignment before pilat , ( st. luk. . . ) as if he forbad to give tribute to caesar. a most false and groundless suggestion ; for he did not only pay that tribute himself , but punctually determined caesar's right to caesar's penny. . as to that other tribute ( of the half-shekel due to god ) neither he nor his countreyman paid it to ( nor was it demanded of them by ) caesar ; till their city was demolished , their temple burnt , the race of their priests made unuseful ( as titus told them ; ) and the lineage of david cut off by vespasian ; but was paid to their own collectors , for the use of the temple : as is manifest not only by the arguments before hinted , but these supernumerary ones . . our saviour's plea for exemption from payment of that tribute ( mat. . . ) [ the children of kings are free , ] cannot , with any colour , be applied to any other tribute , but that of the half-shekel , which that holy nation paid to their holy king , whose son christ was ( and not of the emperour : ) and therefore by the rule of common custom , was not lyable to pay that tribute . it being the use of all kings , to exact tribute of strangers ( that is , of the children of other men ( their subjects ) not their own . ) for that by [ aliens and own ] in christ's speech , is not meant subjects and forreigners , is apparent , from kings exacting tribute from their own native subjects , as well as from them that are become their subjects by conquest ; yea from their own ( that is ) subjects , and not from forreigners . christ pleads not here the privilege of being a roman ; or had he done so , that plea would not have exempted them from paying the tribute due to the imperial crown ; had he indeed been the emperour's son , he had been exempted from paying it . from which analogy he argues , that he being the son of god , the collectors of gods ( his fathers ) tribute , should not have demanded that tribute of him . notwithstanding he being man also , and under an obligation to fulfil the law , rather than offend , in not paying his church-duties , he fetched money out of a fishes mouth , briefly , the tribute then demanded of , and paid by christ , was both demanded for , and paid to that king whose son christ was . . had that been a roman tribute it would have been gather'd by the roman collecters , the publicans , who in all probability would have been here named ; whereas on the contrary , the persons are here stiled ( as by a known title ) they that received the didrachma [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] or ( as erasmus ) [ they that used to receive the didrachme or half-shekel . § . hence i draw these corrolaries . . their reasoning is too short ; who , from tullies mentioning the romans to have had the tribute of land in syria , paid by way of tythe ; argue , that god's tythe of jewry was by pompey diverted from his treasury to the roman coffers a conclusion which as it wholly subverts the grand foundation of christian religion ( to wit , the verity of the old testament by asserting the departure of the scepter before the coming of our jesus , ( that is shilo ) ( for what greater evidence of that , than their paying their king's ( god's ) tribute unto any other , but himself ; ) so it appears to be without ground : for grant we the assumption , that the roman state tythed judaea , yet it will not follow that they paid those tythes in kind , which were due to god ; but only that the romans ( at their conquest of that nation ) finding it under the government of the high priest ( to whom the tythes were payable by the law of god ) might demand a tribute , in the same proportion ; and yet not the same in specie that was paid to the temple : but leave that still to be received by the high priest , for his maintenance , and those uses to which their own law had appointed . which that they did is manifest from the decrees of julius caesar ( joseph . an t . . . ) made when he was second time consul ; [ that hircanus and his sons should enjoy the high priesthood , with the same rights and privileges that his ancestors had done : ] and , when he was the fifth time consul ; [ that hircanus and his sons , high priests , should receive the tythes , as till then their ancestors had done : ] a clear testimony , that whatever tribute pompey and crassus had imposed upon the jews ( albeit it were in proportion of tythe ) it was not the tythe which belonged to the priests ; for that ( saith caesar ) had , till then been paid to the high priest. . that though the jews had paid a yearly tribute to the emperour , bearing proportion to that didrachma , which they were by law enjoyn'd to pay to god ; yet it was not that in specie : the didrachma being paid to the temple , when that yearly tribute was paid to caesar , as hath been proved already so fully as no more need be added ; only , because i am now in josephus , i shall , out of him , produce one unanswerable argument to evince , that it was not the intention of the romans ( in the tribute they imposed upon the jews ) to encroach upon god's right , or to impede their payment of church or temple-duties . julius caesar ( after he was created perpetual dictator ) writes in his own , and senate , and people of rome's name to the magistrates of the parians , telling them how ill he resented their prohibiting the jews to keep their sacred conventions , and to collect oblations and moneys for their sacrifices ; and lays before them the decree of sex. caesar , who when he was consul ( though he interdicted all other fraternities ) yet he allowed the jews to hold religious meetings , and to gather collections in order to the maintenance of their religious services : and his own example , who permitted the jews to live after the custom of their forefathers , and their own laws ; ( josephus ibidem . ) dolobella ( after caesar's murder ) writes to the ephesians and all the asians , that it was his pleasure ( as it had been of all the emperours his predecessors ) that the jews should be permitted to use the customs of their fathers to meet for holy exercises as their law commanded , and to confer their accustomed oblations towards maintaining their temple and the services thereof ( joseph . antiq . . . ) and ( to spare other instances ) titus aggravated the rebellion of the jewish priests ( whom he charges to have been the incendiaries of the war ) from the favours which the romans had shewed the jews ever since their conquest ; amongst which hereckons this for one of the chief , that they had always been allowed to receive the tribute which by their law was due to god , and to collect free gifts for the use of the temple : [ quódque maximum est , tributum capere dei nomine , ac donaria colligere permissimus : ] ( joseph . bel. jud. l. . c. . ) there is no convincing of him that shuts his eyes against this light. . the jews therefore till vespasian , were not commanded to pay the didrachma to any but their own collectors for the use of the temple ; which he , ordering to be paid to the capitol , made a greater incroachment upon their sacred privileges than any former conquerour had done , even to the utter subversion of their holy state ; making ( as much as in him lay ) the god of judah a tributary king to the gods of rome . not that he himself was conquer'd by those gods ( as vespasian blasphemously implyed by transferring his tribute to them ) in the conquest of his people the jews ( august . de consensu evang . l. . . ) [ non quòd ipse sit victus in hebraeo populo suo , qui regnum ejus romanis expugnandum delendúmque permisit : ] whose kingdom he permitted the romans to carry away by force : for though the conquerours at the present triumph'd over him , and made their idols set their seet upon the subjugated neck of this sleeping lyon ; yet it was not long ere he rouzed up himself , and having taken his kingdom from that prophetick nation ( because then he was come who was promised by it ) he ( by christ ) subdued to his name that roman empire , by which that nation had been subdued : and converted it , by the force and devotion of the christian faith , to the overthrow of idols : an admirable thing ( saith st. austin , de consensu evangel . lib. . cap. . ) [ that he whom the conquered had so offended , as he would no longer reign over them , and the conquerours would not then receive for their king ; is now worship'd of all nations , and manifested to be that very god of israel , of whom so long before was prophesied : ] ( isa. . . ) [ the redeemer , the holy one of israel , the god of the whole earth shall he be called . ] now was fulfilled the prophecy of moses ( deut. . . ) the lord shall scatter thee among all people , from the one end of the earth unto the other ; and there thou shalt serve other gods , which neither thou nor thy fathers have known , even wood and stone . let the jew shew , if he can , in what other dispersion , but this under vespasian , they served gods of wood and stone . in the babylonish captivity they had that constantly in their mouth , [ the gods that made not heaven shall utterly perish from under this heaven , ] ( jer. . . ) and were so far from falling down before their idols , as they chose rather to be cast into the lion's den , into a fiery furnace . or in what sence , during this last and fatal dispersion , they have been induc'd to serve gentile-gods of wood and stone , but in their being forc'd to pay that homage of soul-tribute to the capitoline gods , which was the holy one of israel his due , while he stood in that relation to them : which being ceased , they as slaves , become tributary not only to a foreign state ( for that had been their frequent portion , without impeachment of god's peculiar sovereignty over them , even then when he ruled over them in fury ; that being a gracious dispensation to bring them back into the bond of the covenant : they that formerly led them captive and tyrannized over them , were but as their shepherd's dogs to fetch them in again when they strayed away , and would not be reclaim'd by their shepherd's whistling to them in the ministry of their prophets ) but forreign god's . master mede's paraphrase upon the text last quoted doth in part express my sence , that is , [ they should serve them , not religiously but politically , inasmuch as they were to become slaves to idolatrous nations : ] it being his conceipt , that [ god 's ] are here put for [ nations serving strange gods. ] but ( saving the honour i bear to the memory of that worthy person , then whom few of christ's oxen have labour'd more strenuously on christ's floor in not treading out his master's corn ; the encomium which st. austin gives st. jerom. ) i humbly conceive , titus with the point of his spear , hath writ in the dust of jerusalem so clear a comment upon this text ; as we need not fly to the refuge of a trope for its exposition : when we see that people become servants not only to the idolatrous romans , but the idols of rome ; whom they serve , not religiously , but politically ; being forc'd ( their conscience , the seat of all religious worship , reclaiming ) to do that homage to them ( while they pay the tribute of their soul to the capitol ) which was the god of israel's due ; but now as inacceptable to him , as the tythe of the whore's hire was of old : of which philo judaeus ( lib. . de monarchia ) hath this observation : [ it was not with the money that god found fault , but the person that offer'd it was together with her hire abominable : how vile therefore must she be in gods sight whose money he accounts prophane and adulterate : ] may not we as rationally conclude , that god expressed his abominating the jewish nation , by his refusing to accept the price of their souls , and his assigning them to pay it ; ( and thereby to accknowledg fealty ) to strange gods ; and such gods ( so it follows in moses prophecy ) as neither they nor their fathers knew ; which could be no other than the roman : for the gods of egypt syria , chaldaea , &c. ( whither they had been formerly carryed captive ) their fathers knew too well , and had often gone a whoring after them : but these gods , whom vespasian made them serve and become tributary to , their fathers scarce ever heard of , and themselves never acknowledged , till now that god set the wicked over them , and plac'd satan at their right hand ( psal. . . ) they who rejected their own king ( to whom the wise men of the gentiles paid homage ) are forc'd to bring those presents into the idol's temple which formerly they had come with into god's courts . scaliger ( appendice ad emendat . temporum , pag. . ) applies to this business that of the satyrist . omnis enim pòpuli mercedem pondere jussa est arbor — when he saith every tree ( to wit of the jewish oratories ) payeth tribute , he alludes to that tribute which ancient boooks , moneys and martial mention . sed quod de solymis venit perustis damnatum modò : mance tributum . the tribute now imposed upon the jews is that which comes from their temple consumed with fire ; that is ( saith scaliger ) the half-shekel ( which formerly they used to pay to the temple , while it stood ) they were injoyn'd after it was demolished , to pay to the capitol . to which appertains that inscription of the jewish coyn ( after this tribute was released , and the capitoline gods turn'd out of doors . ) [ calvmnia fisci judaici sublata : ] the reproach of the judaical tribute remov'd : had god spit in their faces it would not have been a greater reproach than their paying this tribute was . how did god in this retaliate their scornful valuing of his son at thirty pieces ; that goodly price was cast to the potter : but here god appoints the price of their souls to be cast to devils , as long as there were any in the capitol to receive it . by that he provided a burying-place for strangers in the land of promise ( a dormitory with abraham , isaac and jacob , for those of the east and west in whose eyes christ was more precious than in theirs , that with them they might rest in hope of a resurrection to glory . ) by this he declared his rejection of the children of the kingdom , the disimparking of that nation , and turning it into the wild and common of the world , the demesnes of the god of this world. and that according to the plain exposition which their own scriptures make : for this tribute being formerly payable to god as a ransom for their souls ( ex. . . ) what can their not paying it to god ( but to him , out of whose hand god had ransom'd them ) import less , than his turning them over into the hands of their old lord ? what could have been a clearer evidence of god's casting up his royalty over them , of his unwillingness to stand any longer engaged to protect them ; than his ordering them ( in his adorable providence ) to pay the rent for their lives to a strange god ? as their tythes were the hedg of their estates , and god stood bound by his gracious promise , while they paid them duly by his appointment , to protect and prosper the fruit of their labours . ( mal. . , , . ) [ ye are cursed with a curse , ye have robbed me in detaining tythes : bring your tythes and prove me herewith whether i will not open the doors of heaven unto you , and pour you out a blessing , and i will rebuke the devourer for your sake and he shall not destroy the fruit of your ground , neither shall your vine be barren . ] so this holy tribute was the hedge of their persons , and demanded of god to be paid to himself , that they might , by vertue of his covenant , oblige him to secure them from pestilential diseases ; [ that there be no plague amongst you : ] ( exod. . . ) and therefore the non-payment of it to god , was a casting down of the fence of his special providence , and a laying them open to the dominion of evil angels . israel's watchman , by appointing his stipend to be paid to another god , bid them in plain english , look to themselves : for he would take no farther care of them , or charge over them ; his gracious eye should be no longer upon them . [ i will no more pity you , i will no more deliver you ; that that dieth , let it die . ] chap. x. more signs of the scepter 's departure . § . covenant-obligationvoid . they return to egypt , &c. § . temple-vessels prophanation revenged of old , not now regarded . § . titus and vespasian rewarded for their service against the temple . § . judah ' s god deaf to all their cries . § . they curse themselves in calling upon the god of revenges . § . jewish and gentile historians relate the watch-word , [ let us depart . ] § . jacob thus expounded not by statists , but the apostles . § . . god hath made evident demonstration of his reprobating that accursed nation in his accomplishment upon them that threat of moses ( deut. . . ) [ the lord shall bring thee into egypt again by ships , by the way whereof i spake unto thee , thou shalt see it no more again : and there ye shall be sold unto your enemies for bond-men and bond-women ( gratis ) for nought , for no man will buy you . ] god had promised them perpetual liberation from egyptian bondage , ( exod. . . ) so junius and tremelius ; calvin thinks that not only their not return to egypt , but their not coming in that way ( of the vast howling wilderness ) whereby they came from egypt , is here hinted : and to that objection , how could they go by ships through the wilderness ? gives this in answer , that they might be shipp'd and cast upon the shore , over against the plains of moab , and so trudg by land through their old walk . however , this is manifest , that though god had promised they should never again become slaves to the egyptian ; yet now the jews having cast him off : he looks upon himself as disobliged from his promises made to them ; ( ergo illuc eos retrahens , gratiam redemptionis quodammodò delevit : ] and forgetting the covenant , now out of date , he makes good this threatning upon them : partly by titus , who sent all the captive jews bound to egypt for drudges and slaves ( josephus bell. jud. lib. . . ) except some chosen young men of goodly complexion and proper bodies , whom he reserved for triumph : some boys under sixteen , of which he sold as many as he could get money for ; for there were more sellers than buyers ( haumer . in euseb. eccles. hist. lib. . cap. . ) . and some boysterous carles , whom he allotted through the provinces for spectacles and the teerh of wild beasts . partly by the voluntary flight , of those who escaped the conquerour's hands unto alexandria and the egyptian thebes ; at both which places , by men of their own nation , there residing , they were either slain or delivered up to the roman sword ( joseph . bel. jud. l. . c. . ) and partly by adrian , who ( after he had made it death for any jew to look towards the place where jerusalem ( then ardianople ) had stood ) sent all the jews he could not find chapmen for , into egypt , to sell themselves to their old enemies for bond-men bondwomen ; but the price of a jew then ran so low as they sold themselves gratis , for want of chapmen ( st. jerom in zach. . ) time was when that prayer of onias , sirnamed the just , was look'd upon as canonical : [ oh god , the king of the whole world , seeing these that are with me are thy people , and those of the opposite party are thy priests ; i beseech thee hear not the prayers of either side against the other ; ] ( joseph . antiq. l. . c. . ) a jew then could open and stop god's ear , his prayer was the key to the divine treasury of mercies and judgments . nay god was wont to hear before they call'd ; to see their afflictions , and hear their groans , under their pressures , before they made their complaint to god. but since their fathers god hath turn'd them off , to the gods of the capitol . ( though the earth received the blood of . of them in the jewish wars ( those wars wherein christ came to require that blood , at the father's and children's hands , the guilt whereof they had invoked upon their own heads at his passion . ) though . of them were in those wars taken captive ; ( joseph . bel. jud. ) yet neither the cry of the prisoners , nor the voice of the blood of the slain hath enter'd into the ears of the lord of hosts ; except it be to make musick in them , while god laughs at their calamity . § . time was when israel's god awoke to avenge himself upon belshazar , for alienating the bolls of the temple from that sacred use to which they had been dedicated ; and making them either carowsing cups at a common , or instruments of libations to babel's idols at a sacred feast : for the jews ( saith st. jerom , in locum : ) have this story . that belshazar observing that the seventieth year of the captivity ( that is of the first captivity ) being come , that yet the jews were not redeem'd , thinking jeremies prophecy to have been wind ( in a triumph over the jews hope of deliverance ) made a great feast , where he and his nobles [ insultantes deo judeorum quòd , &c. ] insulting over the god of the jews , as too weak to grapple with their bell , made drink-offerings of thanksgiving to the god of babel , in the bolls sacred to the god of judah , whom he blasphemed ( in rabsheca's curssed dialect ) as being no more able , than the gods of other nations , to deliver his people out of the hands of the king of babylon . but this despised , god chalked him up a reckoning upon the wall , before he rose from table : and made him pay it that night , at the price of his life and kingdom ; both which he was deprived of , before he went to bed . which circumstance xenophon ( cyri , institut . l. . c. . ) thus relates . [ when cyrus his men entered the royal palace , they found the guard tippling , by candle-light , in the outward room ; against whom the invaders using hostile force , the clamour being heard within , the doors are instantly open'd by the kings command , to see what was the cause of that bustle ; upon which advantage cyrus his men rushing into the king's chamber , found the king standing with his sword drawn , whom they forthwith slew . ] god then stirred up the spirit of his anointed cyrus to avenge judah , upon babel , while he was but his unkle cyaxeres ( called in daniel darius ) his general ; and to order the return of god's captives , and the rebuilding of his temple as soon as he came to the imperial crown . but vespasian carried captive the holy utensils of the second temple : the table of shew-bread ( whereon the twelve tribes in the tipe of twelve loaves , had stood day and night under the favourable inspection of israel's god : ) the sacred lamps ( emblems of that manifold and marvellous light of divine revelations which that nation peculiarly enjoyed : ) the holy veil ( that which fignified god's discriminating them , in point of special favour and intimate communion , from all the nations of the world. ) and lastly , the book of their law of the covenant that god made with their fathers . ) these , ( saith one of their own , josephus ( bel. jud. l. . c. . ) vespasian carried in triumph , after the images of the roman idols , to the temple of jupiter capitoline , and reposited them either in his palace , or in that temple of victory , which he built in memorial of his conquest of judah . and as trophies of his victory , not only over the jews , but the god of the jews , if their own rabbies be to be believed , who ( as they are quoted by vicars in his decupla in psal. . , . ) compare nebuchadnezzar with titus , and affirm , that as the first gloried over the desolation of the first , saying , [ who is that god that can deliver you out of mine hand ? ] ( daniel . ) so this second insulted at the desolation of the second temple , saying , [ the god of the jews is gone a voyage by sea , let him land and give me battel . ] my thoughts are here distracted through plenty of matter , and cannot tell where to begin to pitch their dazell'd eye : whether upon that miraculous providence whereby , in the midst of these conflagrations , ( which massy pillars of brass could not resist the violence of ) were preserved such combustible things as the veil , and book of the law : by whose contrivance it came to pass , that in the vast ruines and rubbish of the temple , should be found the table of shew-bread and the lamps , where so many things were buried of more bulk , of more value , both in common esteem , and in the opinion of the jews . or upon that secret ( and to him unseen ) guidance of the everlasting counseller , that directed vespasian to single out for his triumph such sacred utensils , as ( of all others ) were most lively representations of the peculiar privileges which that nation had enjoyed under her great king ; and altogether , the perfect hieroglyphick of that holy state ( a corporation , consisting of twelve tribes , ( upon which the eye of god was always fix'd ) seperated from all other kingdoms to be holy unto god , ( as the holy of holies was from the temple by the veil : ) living under the fruition of divine light ( and in covenant with god , in black and white . ) or that all-ruling power that guided the scribe's hand , to give the world an account of the so solemn cancelling of the bond between god and his sometimes covenant-people , the taking away of the veil of partition betwixt that and other nations ; the removal of his lamp from them , and them from his favourable inspection . so that henceforth the shew bread-table ( whereon they were wont to be presented before the lord ) must stand before a god that hath eyes , but sees not ; their jehovah having turned over his care for them to the latian jove : from henceforth the veil of the temple ( whereon were painted cherubims , those eyes of the lord that run to and fro through the earth : ) a type of that difference which god put betwixt them and the rest of the inhabitants of the earth , must be hung up in the capitol : as if , in scorn , god had sent the idol-watchmen upon that hill : this type of his , to help their eyes ; that they might look to their new charge ; or intended to signifie , that now the capitoline gods should peculiarly seperate these their new clients , from all their old worshippers : as in truth they did . for all other nations gave them divine honour , thinking they were god's : but the jews are forc'd to homage them , whom they knew were no gods : and therefore were holy to these their new lords , after a peculiar way of seperation . and different from all the people in the world. henceforth their holy lamps and book of their law must be deposited among the gentiles , in their metropolis , and perhaps , in the emperour's palace : that all nations upon the earth might vindicate god's severity against the fedifrages , and proclaim the equity of his ways , after a perusal of the covenant betwixt god and them . that the gentiles might be lighten'd to the acknowledgment of that lord christ , whom the jews had rejected , to whom lamp and law would be more useful , than they had been to that blind generation , which by malicious ignorance had put out its own eyes . § . but these wonders ( that these utensils should escape the fire , should be singled out for triumph ; and a jewish priest's committing all this to perpetual memory ; which so clearly expresseth god's cancelling his covenant with the jews , and his calling the whole world to be witness of his giving them so full a discharge ) have nothing worthy of admiration in them , in comparison of that , for which principally i made the premised allegations , viz. that judah's god should all this while hold his peace , if indeed he were at that time judah's god ; and had not renounc'd all relation to those sometimes holy things , holy people , nay and holy name too : for the roman eagle flutter'd in triumph equally over all these , that he should suffer the actors of these tragedies to reign in honour , to depart in peace : one of their own priests urgeth this argument ; ( joseph . bel. jud. l. . cap. . ) god was wont to avenge you on your adversaries : but vespasian may thank the jewish wars for the empire : these fountains ( and for instance that of siloam ) which were dry to you , run so plentifully to titus , as to afford water enough for his men , for his cattel , and the flowing of the grounds he has gain'd . therefore , i believe , god hath left the temple , and is fled from you , and takes part with them with whom ye war. ] i shall therefore prosecute this argument more particularly . this , i say , can never be sufficiently admired , that israel's ( quondam ) god , should suffer the great-instruments of their misery ; to live applauded as the delights and darlings of humane kind , to die bewailed with no loss sorrowful resentment of the publick , than that which men feel for , and express at , the loss of their own dearest and most intimate relations , and to be followed to the funeral pile , with more praise than flattery her self could pour out upon living princes , [ titus , cognomine paterno amor & deliciae humani generis — excessit , quod ut palàm factum est , non secus atque in domestico luctu maerentibus publicè cunctis , senatus tantas mortuo gratias egit laudésque , quantas congessit nè vivo quidem unquam atque praesenti : ] ( suetonius : titus , cap. . & . ) vespasian had no mene tekel writ against him : for that apparition he saw in his sleep ( of a pair of ballances hanging up in the porch of the palace , with claudius and nero in one , and himself and children , in the other scale ) was a vision of peace , importing the translation of the imperial crown out of the julian into his , the flavian family ; and the continuance of it in that family , as long as it had remain'd in the former during the reigns of claudius and nero ; and that with such felicity , as the happy and beneficial reigns of him and his sons , should counter-ballance the mischiefs which the world receiv'd , by the male-administration of those two last degenerate branches of the julian stock . by which vision and other portents , he was so well assured of his son's succession , as he was wont to ascertain the senate . [ that in spight of all treasonable attempts to the contrary , he was sure , his son , or no body , should reign after him ( sueton. vespasianus , cap. . ) ] titus indeed complain'd at his death , that he had done one act for which he repented , and but one : [ [ neque enim exstare ullum suum factum paenitendum excepto duntaxat uno . ] ( sueton. titus , cap. . ) so far was god from writing such bitter bills against him , that might make his countenance fall , his joynts shake , and his knees smite against one another ( as he did against his fellowblasphemer : ) as he with hands stretched out to heaven , and a naked breast , complain'd to the god of heaven almost in job's phrase ; [ i am cut off , but not for my iniquity ; for i do not remember that ever i did any act to be repented of except one : ] what that fact was , he neither discovered ( saith mine authour ) nor is it easie for any man to tell : some thought it was his too much intimacy with domitia , his brother's wife : but if that had been so , that impudent woman would have boasted of her being nought with so great and good a man ; for she was a woman not shy of keeping her own counsel in such cases . if i may give my conjecture , i suppose , it might probably be his seeking to obtain the judaean crown for himself ; a design which his father was jealous he had in his head ; and for which he incur'd hatred and blame , while he served his father in the judaean wars . however it could not be his slaughtering and captivating the jews , his sacking their city and temple , his carrying away the holy spoils ; for here were such a multiplicity of acts , as to have confessed himself guilty in those things , had been to have accused the greatest part of his life , after he came upon the the open stage : which was , in a manner , spent in actions of this tendency . and had god , for vindicating the glory of his sometimes-great name , charged upon his conscience the guilt of his challenging the god of judah , he would have charged it so home as to have made him confess and give glory to god. and to speak the naked truth , though the rabbies put a blasphemous gloss upon the words of titus , yet he did not thereby intend to affront that god who sometimes had been judah's god : but knowing that he came against judea at the call , and by the conduct , of that god : to dishearten them and encourage his own men , he told them ; [ their god was put to sea , ] that is , he had forsaken the protection of them and their land ; their strength was departed from them : upon which account he subjoyn'd ; [ let him come and give me battel ; ] that is , try if ( with all your strongest cries ) you can engage him to take your part , who , i am sure , takes mine against you . the words indeed sound like nabsheca's or nebuchadnexxar's , but the difference of the times make their sence as different from theirs , as light from darkness . the god of heaven was then god of the jews , and those nations indivisible : and therefore they , in the name of their idols , defied the god of heaven , under the name of the god of israel . but now the relation of the god of heaven to the jews is ceased : so that that relative title is not applicable ( de praesenti ) to him ; and the thing signified by it is a mere idol . and therefore titus might in the name of the true god ( who sent him ) defie that relation , and trample upon the jew's confidence in a bare and and ( then ) insignificant name , the relation being now out of doors . which if it had not been , divine vengeance would not have slept all that while without giving some hints , at least of god's displeasure , not only against these emperours , but the empire it self , for killing and dissipating his sometimes flock : as he manifestly did for its killing the lord of life ; whose blood he vindicated upon the roman state , in his permitting tiberius , after the passion of christ , to vent those , to the commonwealth , destructive vices , which till then he had palliated , in his setting over the empire that raging wild beast caligula , that noted brute claudius , that monster of men nero ; in his involving the empire in those bloody civil wars under galba , otho and vitellius : whereas , on the contrary , as if their shedding the blood of the jews , had expiated the guilt of christ's , the empire was never happier in any succession of its emperours , than of those who were instruments of the jews ruine , and their successors . § . lastly , where have been god's mercies of old , where the sounding of his bowels towards his ancient people ( these so many hundred years ) while they have been scatter'd , as chaff before the wind , to all the points in the compass , and made a prey to the several nations of the world , among whom they have been sojourning all this while : ( if that be not improperly called sojourning , out of which that bewildred and benighted people shall never find out-gate . ) would their plea [ we are thine , save us , ] have been thus long unanswered , had not the old relation betwixt god and them been out of date ? ever since [ libanus open'd her doors that the fire might devour her cedars , ] ( zach. . . &c. ) since the temple ( built of the goodliest cedars of libanus ) opened its doors , on the night , on its own accord ( joseph . de bel. jud. l. . c. . ) to which prodigy ( happening a little before the temple's ruine ) rabbi jochanan applied this text of zach. ( dr. lightfoot on the fall of jerusalem : ) and the sober jews interpreted it to import the burning of the temple : ever since this prophecy and prodigy took effect . there has been [ an howling of the fir-trees , ] ( the vulgar jews ; ) [ of the oaks of bashan , ] ( their heads and chieftains ; ) [ of their shepherds , ] their priests , levites and princes ; ) [ a roaring of the young lions , ] ( the infants of the seed royal ; ( st. jerom , in zach. . ) the whole nation high and low have been crying mightily to judah's god ; to return their captivity , to avenge their blood. [ but ego non sum ego , ] i am not i , their father's god will not now own the name of [ judah's god : ] that title is a mere idol , a nothing in the world ; there 's no such god in heaven , as judah's god ; and they gain no more by invocating that name , than if they were blessing an idol , than if they were censing one of the vanities of the heathen , who have eyes and see not , ears and hear not ; there 's no voice , no hearing , no returns of answer : but the eccho of that fatal and seal'd decree ( zach. . ) [ i will no more pity you , i will no more deliver you out of the hand of your king , into whose hand i have delivered you ; i will not feed you : that that dieth let it die . i will no more plead your cause with those your possessors ( that slay you and hold themselves not guilty ) with those your shepherds that pity you not . ] you once had a shepherd that did pity you , but you are gone astray from him ; and these into whose hands you are fallen will not pity you : neither will i pity you , to rescue you out of their merciless hands : i will not scare them away from their prey by my judgments : [ nihil mali pro tanta crudelitate patiebuntur ; ] ( as st. jerom renders it out of the septuagint ) they shall suffer no punishment from me , for all the cruelty which they exercise upon you : [ let them sell you and grow rich by your impoverishing ; ] let the extortioner catch all you have ; let the stranger spoil your labour , the stranger to whom you lend , the creditour of whom you borrow ; ( dr. hamond in psal. . vers . . ) let whosoever you deal with oppress and injure you , i will not right you ; i will give no other word of command concerning you , to those whom in fury i set over you , but this [ pasce gregem occisionis , ] feed the flock of slaughter ; let them graze till they be fat enough to kill ; [ nutriatur ut crescat qui posteà occidendus est : ] if you spare and tolerate them to thrive and get estates ; do it not out of clemency , but with an eye to your own profit , [ non propter clementiam , sed pretium reservati : ] all the feeding you shall have , shall be to make you fit for the shambles ; upon all which st. jerom hath this note , [ audi , judaee , qui tibi spes vanissimas repromittis & non audis dicentem dominum atque firmantem , non eruam te de manibus eorum ; quòd aeterna sit apud romanos tua futura captivitas : et pascam pecus occisionis ; ut semper judaei nutriantur ad mortem . ] hear , oh jew , who dost again promise to thy self vain hopes of a return from this thy last captivity : and mindest not what the lord saith and affirmeth : [ i will not deliver thee out their hands ; ] that , this thy captivity ( by the romans ) will be eternal , [ feed the flock of slaughter : ] that the jews shall be always fed , that they may be slaughter'd . sixteen hundred year's experience hath commented upon these menacies , during which time the jews have been a prey to any would put out the hand for them . those of them that converse amongst the eastern christians , go in danger of their lives ; upon every tumultuous assembly of of the common people : and constantly every easter , wheresoever they be : insomuch as if a jew do but stir out of doors ( betwixt maundy-thirsday at noon and easter-eve at night , the christians among whom they dwell ( though far fewer in number will be sure to stone them : ( heylin geograph . palestine . ) wheresoever that [ turba ] multitude of no-people have their place of aboad , they are without god , without a king , without scepter , sheep scatter'd upon the mountains without a shepherd ; a prize to whomsoever will assault them ; a generation hated of all men , and hating all men : whose hatred of christ , blind zeal for now-mortiferous ceremonies , and doting confidence in a dead lyon ( a messias yet to come ) put them daily upon those extravagant courses , as scarce a week passeth , wherein they do not render themselves obnoxious to the revenge of him that beareth the sword , and administer just occasion to magistrates of proceeding against them , either to confiscation , imprisonment , banishment or extirpation . and if judgment be not speedily executed : [ defertur non aufertur , ] 't is not forgiveness , but forbearance till their punishment may be of more advantage to the republick . so that whereever they have been allowed to reside , they have been kept ( as poultrey in a coop ) only till they were fat enough to kill and pluck , to have either life or estate taken from them ; christian states use them only for spunges ( as our king henry did emson and dudley ) permitting them to suck in great estates ( by usury and brokage ) and when they are full , squeasing them into the exchequer . upon this point of state , after they had been plunder'd they were banish'd england ( by edward . anno . ) out of france ( by philip the fair , . ) out of portugal ( by emmanuel , . ) out of naples and sicily ( by charles . . ) under no less vassalage are they in the turk's dominions ; where , achmad , the year after the christians lost rhodes , gave the jews of egypt no longer time , than while he stayed in the bath , to deliberate upon this question ; whether they would aid him with all they had ( in his rebellion against sultan selim ) or provoke him to extirpate the memory of israel from off the face of the earth ? ( scaliger canon . isagog . lib. . pag. . ) ever since god's removing his court from amongst them , they have been howling under these burdens of oppression , but procure no relief ; cannot obtain of god to revenge their quarrel ; cannot prevail with him to pour out his threatned judgments ; [ to smite with his plagues those people that have fought against jerusalem : ] this jerusalem below , who is yet in bondage with her children . ) [ her adversaries flesh hath not consumed away , while they stood upon their feet , their eyes have not consumed away in their holes , and their tongues in their mouth ; ] ( zach. . . ) [ haec passos non esse romanos ( qui hierusalem subverterunt ) omnibus perspicuum est . nos autem dicemus , omnes persecutores qui afflixerunt ecclesiam domini , ( etiam in praesenti saeculo ) accipisse quae fecerint . legamus ecclesiasticas historias : quid valerianus , quid decius , quid dioclesianus , quid maximianus , quid saevissimus omnium maximinus & nuper julianus passi sunt : & tunc rebus probabimus etiam juxtà literam prophetiae veritatem esse completam : ] ( saith st. jerom upon this text ) [ that the romans , who overthrew jerusalem , did not suffer such things as these , is manifest to all men : but we christians may say , that all persecutors who afflicted the lord's church have received even in this world ) the punishment of their tyranny . let us read , in church-history , what valerian , what decius , what dioclesian , what maximianus , what ( the most cruel of them all ) maximinian , and julianus ( the last of them ) have suffer'd : and then we shall be able to prove from matter of fact , that the verity of this prophecy hath received its accomplishment even according to the letter . ] see more instances , in evagrius scholasticus his invective against zosimus the ethnick for reviling of constantine : ( lib. . cap. . ) for these that st. jerom names . decius , being defeated by the goths , and his son slain , was enticed by the enemy into a fen , where he was drown'd ; ( carion . cron. lib. . ) valerius , being perswaded by an egyptian priest to persecute the church , and to offer humane sacrifices , in the fourth year of his reign , was taken prisoner by sapor king of persia , who ( for several years made use of him when he got on horseback , in room of an horsingblock ; and in his extreme old age fley'd off his skin from the neck to the feet ( idem ibid ) dioclesian and maximian ( vex'd , that all their rage could not suppress the christians ) laid down the empire , and betook themselves to a private life : from that time , unto his end , dioclesian pined and wasted away with diseases : but maximian hanged himself ; ( euseb. ec. hist. lib. . . lib. . . . . . socrates l. . c. . ) maximinian overcome by licinius at tarsus , died of the lowsie disease , in the midst of most cruel tortures ; a corrupt matter ( issuing from a fistulá in his privities ) eating up his bowels ; and an unspeakable multitude of vermine swarming out , and breathing a deadly stench ( yielding an intollerable and horrible spectacle to the beholders ) such as the physicians were not able to bear the noysomness of , but some of them were poyson'd with it ; ( euseb. eccles. hist. l. . cap. . ) julian , in a battel with the persians , was wounded in the liver by an arrow ; but from what hand it came is not known : calistus one of his guard ( who wrote his life in heroical verse ) saith it was some devil that ran him through ( socrates scholast . l. . c. . ) but he himself apprehended , it was the arrow of christ's revenge ; and therefore taking the blood which ran from the wound in the hollow of his hand , he threw it up towards heaven , and cried out [ vicisti tandem galilaee , ] now at last thou hast over-match'd me , oh jesus of galilee ; and with that despairing voice breathed out his impure soul. what such thing hath befallen the prosecutors of the people of god's indignation ? what one testimony of the divine displeasure hath been shown upon such as have made havock of that now-accursed nation , which was sometimes so dear to god. as he that touch'd them had as good have touch'd the apple of his eye ? at the hand of what nation , of what man , of what beast , hath god required their blood. and that all this was done in contempt of their nation , not law , and not because their fathers god could not , but would not help them ) is manifest , from his opening his ears and lending his hand ( in that very juncture ) to persons of other nations who owned the god of israel ; of which we have a notable instance in izates ( king of the adiabeni ) whose mother ( helena ) releived the jews in the famine , in the reign of claudius . after whose departure from her son , his nobles , understanding that he was circumcised , dissembled their displeasure against him , till they had the opportunity of engaging abias the king of arabia to assist them in dethroning izates : but he , trusting in the god of israel , put his enemies to a total rout , and brought his rebels to condign punishment . and when after this his subjects ( still disgusting him , because he had embraced a foreign religion ) procured vologesus , king of parthia to come against him with so numerous an army , as he blasphemously boasted , the god of israel ( whom he had chosen ) was not able to deliver him out of the hands of his men . izates return'd him answer ; [ that he knew his forces were not comparable to those of vologesus ; but god was stronger than all mortals : ] and prostrating himself before god , ( having enjoyn'd to himself , and wife , and children , a fast ) with ashes on his head , he pours out his prayer : [ oh lord our governour ! if i have not fruitlesly dedicated my self to thy goodness , and chosen thee for the high and only god ; come to my aid , not so much to defend me from mine enemies , as to repress their boldness , who with impious tongue have boasted against thy power . ] this prayer god heard , and that night the parthian arms are diverted from him , to the defence of their own country ; of the invasion whereof vologesus received the news , as izates was at prayer : so that it is most apparent that izates was preserved by divine providence , saith josephus ( jud. anti. l. . c. . ) israel's god was not asleep to any that invoked him , but his own rebels . for the date of these contingencies , see the story of vologesus in tacitus ( annal. lib. . ) § . their own doctors observe ; that the psalmist in his repetition of god's title and the churches imprecation ; ( psal. . , , . ) [ o lord god of revenges , o god of revenges shew thy self : how long , lord , how long shall the wicked triumph ? ] hath reference to the destroyers of the first and second temple ; ( to the chaldean and the roman captivities ) and so doubtless he hath . but what then is become of the answer there given to that imprecation ? ( vers . . ) [ the lord shall bring upon them their own iniquity , and shall cut them off in their own wickedness ; ] for what nation hath incurr'd excision for its violence against the captives of the second temple ? nay their own prophets wholly overthrow the foundation of that fifth monarchy , which they erect the model of , in their fancy ( and some judaising mungrilchristians help them to daub it , but with untempered mortar ; ) in their presenting the roman empire ( by which their second temple was destroyed ) with iron-soles , and therefore to stand as long as the world lasts ; ( see sleidan's reflections upon daniel's four beasts in the third book of his clavis , and tertullian's apology contrà gentes , ( cap. . ) sleidan's discourse i commend to my reader , for its strength of reason : but tertullian's , for its authority ; for he lays it down not as his private opinion , but as the belief of the universal church ( in those primitive and purest times : ) upon which was grounded the custom of praying for the prosperity of the roman empire , though then pagan . [ est & alia major necessitas nobis orandi pro imperatoribus , etiam pro omni statu imperii rebúsque romanis , quòd vim maximam universo orbi imminentem , ipsámque clausulam seculi , acerbitates horrendas comminantem , romani imperii comeatu scimus retardari . itaque nolumus experiri , & dum praecamur differri , romanae diuturnitati favemus . ] [ besides the obligation that the command ( of praying even for our enemies , of putting up supplications for kings and all that are in authority ) hath laid upon us , we have a greater engagement , even that of necessity , to pray for the emperours and the whole estate and prosperity of the empire of rome ; because by the interposition of the roman empire , we know is retarded that greatest calamity impending over the whole world , and the end it self of the world ; threatning most dreadful ve●ations , and such as we would not live to see ; while , therefore , we pray for the delay of those calamities , which shall attend the last fate of the world ; we favour the diuturnity of the empire . ] so wide do the fools bolts of euthusiasticks fall of the primitive mark , as they curse the world , in praying for the erecting of a monarchy , after the roman ; and call for that fire from heaven which will consume , not only their hay and stubble , but the whole fabrick of this inferiour world. and no less wide of the prophets sence falls the jews application of these menacies to the destroyers of their second material temple , which manifestly belong to their own nation , for destroying that temple wherein the godhead dwelt bodily , and which was raised up in three days ; [ for their gathering together against the soul of the righteous , and condemning innocent blood , ] ( psal. . . ) this cannot , with the least shadow of reason , be charged upon the romans ; for their eagles ( in the jewish wars ) gather'd together [ to the carcase , ] to a people , whose high provocatious and rebellious attempts render'd them , fit to be a prey to publick justice , deservedly the objects of the revenger's sword. never was war more just than that of the empire , undertaken for the chastising of most sturdy rebels , and in the necessary defence of that power that god had set over them ; as not only josephus and the sober party of the jews , then confessed , but the thing it self and state of the case speaks . [ non equidem recusabo dicere quae dolor jubet : puto si romani contra noxios venire tardassent , aut hiatus terrae devorandam fuisse civitatem , aut diluvio perituram , aut fulminum ac sodomae incendium passuram ; multò enim magis impiam progeniem tulit , quàm quae illa pertulerat : ( joseph . bel. jud. l. . c. . ) i will not refuse to speak what grief compels : i think verily if the romans had not come against those guilty varlets that jerusalem would either have been swallowed up off the gaping earth , or overwhelm'd with a flood , or destroyed with fire and brimstone as sodom was ; for it harbour'd a generation of men far more wicked than the sodomites . ] briefly , the romans were neither unrighteous in the vengeance which their sword of justice brought upon that place and nation ; neither hath god , or will god cut off that empire as long as the world stands . but in the mean time , we have seen the jews gathering together , against the soul of the righteous , against the life of the lord jehovah ( their righteousness , while they were in the bond of the covenant ) and we have seen the lord cut them off ; yea the lord ( sometimes their god ) cut them off in , and for , this their wickedness . it is not therefore to be thought strange , that they should thus long , without audience , bellow out their second [ quousque ? ] [ how long ? ] that hitherto they have had no return of their prayer to the [ god of revenges : ] for while they stir him up to revenge his people , to render a reward to the proud , they do but mind him of their own sin and demerits , and solicit him to prolong their just sufferings , and never restore to them the departed scepter . § . of the departure whereof , as god hath given them all these demonstrations ; so almost immediately before its removal , he gave them so fair a warning ; as not only their own , but gentile-historians took notice thereof ; in that voice , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let us depart hence ; ] which was heard in their temple ; not , as st. jerom mistakes ( palpably in contradiction to that text of josephus , which himself quotes ; as scaliger observes and proves by undeniable arguments ) at christ's passion ; but at pentecost ( joseph . bel. jud. l. . c. . ) before the desolation of the temple : of which tacitus ( in the pagan style ) thus writes ( hist. l. . ) [ expassae repentè delubri fores , & audita major humanâ vox , excedere deos : the doors of the temple open'd of their own accord , and a voice more than humane was heard , signifying that the gods of that place were about to depart : ] bating the heathenishness of the phrase , tacitus his [ deos ] expounds the [ migrentus ] of josephus : he rightly conceiving that voice to have proceeded from that host of angels , the cherubins , who pitch their tents over the mercy-seat , betwixt whom the shepherd of isr●el dwelt , while he kept his court in that sacred palace : but ( in the gentile idiom ) miscalling them gods , who were only his courtiers : and therefore foreknowing that their king was about breaking up his court there , they prepare to depart with him . for what should they ( whose office is always to stand before , and behold the face of god ) do there , when he withdrew his face from the ark of the covenant , and that was no longer to be the ark of his presence ? by all this it is apparent , that the prophecy of jacob ( concerning the departure of the scepter from judah , after that the messias should be exhibited , and the gentiles be gather'd to him ) received its accomplishment at the demolishing of god's house ; the place of his residence , amongst the jews , while it stood ; ) and that therefore the apostles were well advised in the account they give us of such circumstances as relate hereunto : an account which so perfectly suits the mind of the prophecy , as to the time prefixed ; that our fixing it there hath the evidence of reason , the suffrages of jew , gentile , and a voice from the oracle , to warrant and confirm it . § . if yet the sceptick will cavil , that not the apostles , but the statists of after times ( who made a political use of their simplicity ) accommodated the evangelical history , and the occurrences of the christian age to this prophecy , i can stop his mouth with these two animadversions upon this surmise . . this application was made ( as appears by the testimonies alledged out of tertullian and clemens alexandrinus ) before any of the politicians own'd the gospel ; while the statists of the world did , with all their might , endeavour the suppression of the christian religion . as conceiving it to be insociable , destructive to political communities , and repugnant to maximes of government . . the evangelists and apostles themselves ( before tertullian , or any other furnish'd with humane learning , had commented upon the apostolical writings ) did , in the plain text of scripture , apply the accomplishment of this prophecy , and assign the departure of the divine scepter from the jewish nation , to that period of time , when the gentiles being gather'd to christ , the fall of jerusalem should happen . st. matthew ( chap. . ) reports from our saviours lips , amongst the signs of his coming to destroy the jewish state and the place of god's residence among them ( a thing to be fulfilled within one generation , and therefore not applicable intentionally to the day of general judgment : ) this for one ( vers . . ) that , [ the gospel of the kingdom should ( before that ) be preached in all the world , for a witness unto all nations ; and then shall the end come : ] and this for another ( vres . . ) [ when ye shall see the abomination of desolation stand in the holy place ; ] that is , as it is explain'd ( ver . . ) the roman ensigns , the eagles ( let fly upon their prey that nation then ripe for rejection ; ) or as st. luke more clearly , and without a trope , lays down this sign ( chap. . . ) [ when ye shall see jerusalem compassed about with armies , then know that the desolation thereof is nigh : ] immediately after the tribulation of which days ( of siege ) the jewish state is to be dissolved . which catastrophe of their polity , christ , in st. matthew ( ver . . ) expresseth in such prophetical phrases , as the old testament prophets constantly used in their descriptions of the ruine of kingdoms and republicks ; immediately after the tribulation of those days shall the sun be darkned , and the moon shall not give her light , and the stars shall fall from heaven , and the powers of the heavens shall be shaken ; ] that is , that heavenly polity establsh'd among the jews shall wholly be dissolved . when the gospel shall be preach'd in the gentile world ; or ( as st. paul explains this text ; ) ( timothy , . . ) when christ shall be [ preach'd to the gentiles , and believed on in the world : ] then shall jerusalem be destroyed ; and immediately after that , the scepter departs from judah ; then shall israel , after the flesh , cease to be god's dominion ; and whosoever of them after that shall boast of the covenant of peculiarity , will , upon trial , be found liars , not jews ( the portion of god ) but the synagogue of satan ( rev. . . ) they having left the blessing of that name to another people of god ( gather'd to their messias out of all nations , and called by a new name , [ christians ] reserve the sound of it only , for a curse to themselves , ( is. . , . ) could the apostles , ( in their assigning the time and other circumstances of the dissolution of the jewish state ) have thus comported with old jacob's prophecy thereof , had they been , such silly animals as the atheist pretends , and not persons of the deepest reach , and solidest judgments . let the whole tribe of them , who deride the apostles for their simplicity , put all their heads together ( and call in a legion of demons to be of their council ) they may study till they split their dura mater : and spill those few brains they have , before they shall be able to make so solid and irrefragable an application of this propecy , to the time of any other shilo , and the gathering of gentiles to him , as the apostles have made to the time of the gentiles gathering unto christ. chap. xi . the prophecies of daniel's septimanes , and haggai's second house , not applicable to any but the blessed jesus . § . porphyry and rabbies deny daniel ' s authority : the jews split their messias . § . the unreasonableness of both these evasions . § . daniel ' s prophecy not capable of any sence , but what hath received its accomplishment in our jesus . § . daniel ' s second epocha . § . christ the desire of all nations fill'd the second temple with glory . § . that temple not now in being . § . the conclusion of this book . § . that prophecy of daniel ( chap. . . ) [ seventy weeks are determined upon thy people and the holy city , to finish transgression , &c. ] doth so precisely calculate the time of the messias coming , and so exactly ( in every circumstance ) sutes our saviour , as it cannot , with any shew of probability , be applied to any other ; nor be denyed to have received its accomplishment in him . from which text the primitive church made such clear demonstration ( to the gentiles ) of the divinity of the old , and ( to the jews ) of the divinity of the new ; as porphiry was forc'd to betake himself to this reply to the christians arguments , [ that these prophecies father'd upon daniel , were writ long after his death ( about the time of antiochus ) by some jew ; and are not prophecies of things to come , but naratives of things past : ] ( jerom prefat . in danielem . ) of which surmise eusebius , appollonius , and other champions of the christian cause , shewed the unreasonableness , by a two-fold argument , ( related not only by st. jerom , in locum , but by our sir walt. rawleigh par . . l. . cap. . § . ) of the history of the world ) viz. . the seventy , above an hundred years before antiochus , translated daniel amongst the rest of the jewish prophets . and , . jaddus the high priest shewed to alexander the great that vision of daniel , ( chap. . . ) [ a mighty king shall stand up , that shall rule with great dominion , &c. ] wherein alexander is presented as the subduer of the persian and erector of the grecian empire , as himself applied it , joseph . jud. ant . l. . c. . ) it had been to small purpose to have shewed alexander the book , had it been untranslated . i therefore , upon these testimonies , rest so well assured , that the seventy translated the whole old testament ; as i conceive the discussion of that question needless : and cannot strain my invention , to find out , arguments to convince that generation of men , who have ignorance or impudence enough to resist the force of these authorities , the least whereof is able to weigh down all prejudices to the contrary . howbeit though the churches champions had hus baffled porphyry ; yet the jew was glad to take take the like subterfuge from the dint of this prophecy , by ascribing to daniel less authority than to moses and the prophets ; reckoning his book among the hagiographa composed by ezra and his synagogue . and when he was beaten thence , he had no way to ward off the force of the christian's arguing , from this prophecy , that our jesus is the christ : but by this distinction , viz. that daniel's prophecy ( as also zachary's ) points to a messiah in all points like to our jesus . a shepherd that was smitten , and not able to save himself , or flock : a messiah that was cut off , and ejected out of his kingdom ; not able to hold that kingdom he usurped , ( in dan. vis . . ) [ — & non erit ejus populus , qui eum negaturus est : sive ( ut illi dicunt ) non erit illius imperium quod putabat se retenturum : ] whereas christ the son of god ( whom they yet expect ) is described by the prophets , as asking long life of god , and obtaining it for ever ; as asking , and receiving the heathen for his inheritance , and the uttermost parts of the earth for his possession ; as one that will make his people willing , in the day of his power ; and will come in that majesty , as shall bear down all opposition before it . this jewish evasion broughton quotes out of the talmud ( in his concent of sacred scripture , anno mundi , . ) a clear acknowledment , that daniel's text prescribes the time of the messias : and that that time so exactly sutes the coming of the blessed jesus as neither jew nor gentile durst stand a dispute with the christian upon that ground : but , after some bravadoes and light skirmishings , retreated to such boggy and quagmire-fastnesses as these . why do you urge us with the authority of daniel a spurious prophet ? ( whose book was not writ by him whose name it bears ; but by some false jew ( saith porphyry ) by esdras's college of elders ( say the jews : ) and when the jew is beaten hence , he grants the argument , yields the christian his conclusion , and so leaves himself no way to escape a total rout , but over the narrow and slender bridg of this sorry distinction : our scriptures foretell of two messiasses ; one base and mean , like your jesus ( the son of joseph the carpenter ; ) another high and mighty , the son of david the king ; who shall repair the decayed tabernacle of david , and sit upon his throne for ever . these were the desperate shifts , which the defenders of the christian faith put the jews to ; by their demonstrating ( out of daniel's weeks ) that the fulness of time ( for the appearance of the messiah ) was then come , when our saviour exhibited himself ; being put to this plunge , that they must either confess the divinity of christ , or deny the divine authority of their own prophetick books , or split in two their messias , whom those books foretell . § . to shew the unreasonableness of both these evasions would fall in , more methodically , in another place : yet that my reader , while he is travelling with me ( through this prophecy ) in search of the christ , may not fall under the least discouraging doubt of the canonicalness of this book , or under the least fear of finding here a messias ; who is not the son of david , as as well as the son of joseph ; and the son of god , as well as the son of david : i shall now remove these stumbling-blocks . as to the first evasion ( viz. the debasing the authority of daniel ) it was a mere pretence , taken up to blunt the edge of that prophecy , the dint whereof the jew was not able to avoid : for before the christian took that sword into his hand for the defence of christ , the synagogue had as high an esteem of him as any other of the prophets : of whose faith , touching this part of the old testament-canon , josephus ( who lived to see the last hour of daniel's weeks expired ) is an impartial witness ; who makes this clear and full confession : ( antiquit . . . ) viz. daniel was a most happy man , and a most excellent prophet , — and after death obtained eternal memory : for his books , which he left writ , are at this day read among us : ( this was in the reign of domitian , after the accomplishment of daniel's weeks ; ) being such as give full proof of gods vouchsafing to have familiar conference with him . for he did , not only as other prophets , foretell things to come , but define the precise time , when they were to fall out : which have had that effect ( in the certainty of events ) as hath procured him credit among all sorts of mortal men ; there being those circumstances in his writings , from whence the certainty of his prophecies may be more clearly gather'd , than from any other of our prophets . for the proof of which , having instanc'd in his vision of the four beasts , in his prediction of the rising of the roman empire , and the desolations it was to bring upon the jewish people ; he concludes thus . all these things being reveiled to him by god , he committed to writing , and left to posterity , &c. indeed had josephus been silent , the book it self speaks daniel to be the pen-man of it , where the angel bids him seal the prophecy ; which sure was not a blank , which ezra and his companions were to fill up ! nay the jews silence ( mat. . . mar. . . ) when christ quoted daniel's prophecy , gave consent that he was the author of that book ; which had they conceived not to have been his writing , but the tradition of the elders , they would not have failed to have bid our saviour ( who had so frequently rebuked them , for adhering to tradition ) wash his own hands of that crime , which he objected to others . touching their other subterfuge ( their distinguishing of messias ) a man ( inferiour to solomon in wisdom ) may judg it a sufficient evidence that that child is none of theirs , whom they would have divided . for , . this halving of christ wholly destroys him , whom their prophets describe ; to be mortal , and immortal ; a man of sorrows , and the impassible god , in one person ; and to be exhibited in both natures , at one and the same fulness of time . jacob's prophecies of the nation 's gathering to shilo as their king , and of the tying of a foal the colt of an ass ( upon which this meek and lowly king was to ride in triumph ) are utter'd with the same breath , and bear the same date ( gen. . . ) the servant of god ( in isaiah ) who ( in regard his visage was mar'd more than any man's , and his form more than the sons of men ) was to be looked upon with astonishment and to be rejected of men , as one smitten of god : was notwithstanding to be extolled and exalted as the most high ; was to be so full of resplendent majesty , as kings should shut their mouths at him ( isa. chap. . . . ) the same messiah ( in daniel ) that within weeks is to make reconciliation for sin , by his death ; is to bring in everlasting righteousness , by his life the same individual person , that within that term of years is to be cut off , is messiah the prince , and the most holy ( dan. . . . ) . the messiah that came , at the time described by daniel , gave as full proof of his divine majesty , as he did of his humane infirmity ; was as mafestly declared to be the son of god ( by the miracles he wrought in his own name , by his raising himself from the dead , by his visible inflicting his threatned sentence upon his crucifiers , and by his subduing the world to his obedience ; ) as he was declared to be the son of man , by his hungring , thirsting , fainting , weeping , sorrowing , and suffering death . so that , he whom the jews reject as an abject christ , hath left nothing to be done by him , whom they yet look for , of all those glorious and stupendious works which the prophets assign to the messias . . if that messiah ( that came according to time limited by daniel ) be not that very same , of whose glory and greatness the prophets speak ; when is he to come ? what prophet can say how long the world must travel in expectation of him ? can any thing be more incredible , than that the spirit of the messiah ( that was in the prophets ) should ( so punctually ) foretell the time of the appearance of this puny and dwarff-christ ( as they blasphemously stile the blessed jesus ) and never communicate one word to any of them , touching the time of the coming of that gyant-christ , that they look for . § . thus having proved the authentickness of daniel's prophecy : and the subject of it to be the messias ; and that messias whom it presignifies , to be prince messias . and having heard both jew and gentile confess that what daniel foretells , both as to time and thing , is applicable to our jesus , and none but him . i shall supercede any farther prosecution of this argument , saving what this observation may contribute towards the strengthening of it . viz. that the terms of this prophecy are not capable of any rational construction , but what is applicable to our saviour , and impossible to be applied to any other . . if we understand the decree from the going out whereof daniel's weeks commence , to be the decree of darius the son of hystaspis for the building of the temple , the last of them will fall at our saviour's passion , according to the computation of vossius , grounded upon the chronology of josephus ( vossii chronolog . sacra . ) . if we conceive this decree to have been the decree of cyrus the great , as calvin , broughton , finch , piscator , allen , &c. imagine ; and reckon the years of the persian monarchy after a middle rate with allen ( i. e. ) . years , daniel's weeks end about the death of our saviour : ( allen's chronological chain , period . ) if with finch we follow the rabinical account of the durance of the persian monarchy , i. e. . years , the septimanes expire at the fall of jerusalem . . if we interpret the decree to be the decree of darius nothus , with bishop hall , constantine l' emperour , &c. and assign the first seven to the time of the cessation of temple-work , betwixt the decree of cyrus the great and darius nothus , the middle of the last week falls at our saviours passion , saith constantine l' emporour ( annotationes in paraphrasim josephi jachiade in danielem ) and that upon probable chronological grounds , though out of the common road. . if we begin the account at the decree of artaxerxes mnemon ( assigning the first septimane to the time of the cities walls lying ruinous ) and follow the common chronology from the era's of salmanasser , the olympiades , and rome built , the last week's middle falls at our saviour's passion . see functius , perkins , powel , pontanus , lydiat , &c. . if with scaliger , mede , &c. we interpret daniel's [ seventy weeks are determined upon thy people and upon the holy city , ] to import the duration of the second temple ( which that clause does so manifestly , as every child may perceive it ; saith scaliger , de emend . temp . l. . pag. . ) and begin the compute at the fixth year of darius nothus , when the second temple was finish'd ; following the most commonly received chronology , we shall find saith master meed ( upon daniel's weeks ) that in all probability the second temple's desolation fell out precisely on the very middle of the last week of the seventy . . lastly , if with master mede we make two epochas in this prophecy : the first of weeks beginning and ending with the second temple , the second of weeks and two half-weeks ; that is , weeks , beginning at the going forth of the commission granted to ezra and nehemiah , and the middle of the last ending at our saviour's passion , we shall find an admirable correspondency betwixt the prophecy and the accomplishment ; and and that christ's ministry began at the last of these weeks , and continued precisely years and an half : vide meed upon daniel's weeks . § . the probability of which conjecture appears . . from the bounds here fixed as to the beginning of this epocha : [ the going forth of a command or commission , to cause the jews to return or reinhabit and to build : not the temple ( that part of jerusalem whence in the former epocha , of weeks , it is stiled the holy city ) or some few houses only , but the whole area , or street , and the walls about it . ] from such a commission must this second computation be reckon'd ; and that not only granted ( for then we must begin the account at cyrus the great , who by decree built not only the temple but the city : ( isaiah . . ) but taking effect as the angel explains the former in the later words , [ the street shall be built , and the wall . ] . from the end or period of this time , [ unto messiah the prince ; ] that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( luk. . . mar. . . ) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the angel stiles him : for the angel in this text was the precentor to that choire , and put that name of christ into the mouth of the angel , that declared his birth to the shepherds ; there being no prophecy ( but this ) in all the old testament . where that name is directly given ; or whence it could be ascribed by the jews unto him , they looked for : and therefore jerom deservedly taxeth that whimsey of eusebius ( touching his christos duces ) as a singularity . . from the angel's note of attention prefix'd : [ also know and understand , that from , &c. ] which as it speaks its passage to another aera ; so it implies that to be of more special note ; the observation of that to be of more concern than the other ; and that , not because it divides the gross summ into parts ( as some have thought ; ) but because , the period thereof falling earlier than of the former , it will sooner be accomplish'd , and prevent ( if diligently observed ) men's suspending their believing in the messiah , till they see the other fulfilled ( in the ruine of jerusalem ) and therefore , that before the accomplishment of the first prophecy ( that ends there ) men might have time to look about them , and to provide for their own safety ( against that time ) by embracing him that was to come : the angel assigns a shorter period , that should terminate in the mean while ( to wit ) at the death , coronation , and covenant-tendring of the messiah ; that men , by the calculation of the time of this branch of the prophecy , being convinc'd and throughly perswaded , that he that was to come , was come ; might ( by getting into the ark ) avoid wrath to come , save themselves from that untoward generation , that was to be swept away , with that flood and inundation of judgments upon the unbelieving jews . . from the duration of time intervening [ shall be seven weeks ; and sixty two weeks , &c. ] that is ( as judicious master mede paraphraseth . ) as from the building of the temple , to its destruction , there are to be many sevens of weeks , even weeks ; so from this after - epocha ( here mentioned ) to wit , the commission to build the walls , and reform the laws ; unto messiah there shall be likewise sevens of weeks ; even weeks . so that weeks are the full measure of that time , that shall intervene betwixt those terms ; and the preceding number [ weeks ] is not to be accounted as a part of that time : but to be taken distributively . for the hebrews wanting distributive or divisive numbers , ( terni quaterni , &c. ) supply their want thereof , most what , by repetition , as septem septem ; but not always ; as may appear sam , . . [ and all the people came out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad centum & millia ; ] that is , by hundreds and thousands , reg. . . [ obadia hid an hundred prophets , ] quinquaginta viros : here the sept. retains the cardinal number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , quinquagenos , by fifty in a cave : gen. . . [ of all flesh thou shalt bring into the ark ( duo , i. e. bina ) two 's : ] and therefore it is afterwards doubled , [ duo & duo , ] two and two . in all these texts the cardinal number , in the hebrew , is ( in our translation ) rendred by the distributive ; and had not noah put that interpretation upon the divine precept , in the last of them , a vessel , of a very ordinary burthen , would have served his turn , as well ; as his large ark. and so must that text be rendred : ( ezr. . . . ) [ thirty chargers of gold , a thousand chargers of silver , nine and twenty knives , thirty basons of gold , silver basons four hundred and ten : and other vessels a thousand . all the vessels of gold and silver were five thousand and four hundred ; ] or it , is impossible to reconcile it to it self : for the parcels will not come near the summ total , except we turn the cardinal number [ a thousand ] assigned to the other vessels , into the distributive , and make this to be the sence ; and the other vessels ( of smaller quality ) they were reckoned by thousands , and amounted to four thousand wanting one hundred : we must not therefore account that thousand as parcel of the vessels , but a denomination of the value , which the other vessels were numbred by . of the parcels of the sum total is but to which if we add the other vessels , the sum will be which falls short of the summ in the text. summ total of vessels numbred by name . summ total of remaining vessels number'd by thousands . this makes up the summ total in the text. we want not then parallel-texts , nor clear examples of that way of interpretation ; if we render the angel's [ seven ] by sevens ; and do not take it into the number of weeks ( as a parcel thereof ) but as a denomination of that proportion , by which the weeks , both in the former , and this epocha are reckoned : for as there are ten sevens in , so there are precisely nine sevens in and two halves : that is in weeks of years , and that the septuagint retaining the cardinal number , in this text , may not prejudice this exposition ; let it be noted that in all the places forequoted , except the first , it retains that number . . from the impossibility of making the buckle and thong meet , but upon this hypothesis . for , . the angel assigning a twofold beginning of these weeks ( thirteen years distant one from the other ) to wit , the going forth of the command , to settle the affairs of state , in the . and to rebuild the walls of jerusalem , in the . of artaxerxes mnemon , puts us upon a necessity of reckoning by different kinds of years ( viz. solar and lunar ) that the two aera's ( of that distance ) may both meet , and end at the same period . a distinction not of late invention , but as old as julius affricanus and clem. alexandrinus ; an evident argument , that the primitive church was solicitous , how to reconcile the periods of these two commissions , so as they might terminate at one , though they begin at divers points . . if we comprehend , in this epocha , seven weeks and sixty two weeks with two half-weeks ; ( that is , the whole summ of the seventy weeks ) the difference betwixt the solar and lunar years , in that distance , will amount to above . as affricanus hath computed it , and is of it self manifest . weeks make years which being multiplied by the yearly overplus of days amounts to days which summ divided by the days of a year make of those years with the overplus of days , which with ½ ( the intercalar days ) make up of those years and the remainder days ½ and therefore a less distance must be found out , wherein such a number of years occurr , as in them the solar may exceed the lunar thirteen years : to which the angel's summ of weeks does so well accord ; as the event argues the time therein comprehended to be , that which is pointed out in this part of the prophecy . clemens alexandrinus makes the difference betwixt solar and lunar years in the space of , to be but days ; but doubtless he hath suffer'd prejudice by his transcribers : for so great a clark could not so far mistake . for multiply weeks of years , i. e. years , by . which is the overplus of days in the solar , beyond what the lunar year hath ( that consisting of , this , but of days ) and the product will be days ; which divided by , the quotient will be years , and the remainder days : and therefore no other number of weeks but can ( possibly ) be pitch'd upon ; in whose compass , the difference betwixt solar and lunar years will not either exceed , or come short of . the space of these two commissions : which admirable concordance cannot be ascribed to chance , but to divine providence , so ordering it , that these two commissions might ( in point of chronology ) be one and the same : for there are as many lunar years from nehemiah's commission ( in the ) as there are solar from ezra's ( in the of artaxerxes mnemon ) unto the messiah , to wit , . he that cannot see what is the angel's mind , by the help of this confederate light both of sun and moon , he that misseth it , in measuring the time here specified ; when 't is so manifestly lined out by the courses of both those luminaries , which god hath set in the firmament for signs and seasons : must be a person either of so low a capacity or strong prejudice ; as renders him uncapable of learning what he knows not , or of unlearning what he has been mis-taught : and therefore here is the end of my travel to give such wayward idiots satisfaction . to them that are piously , or but humanely disposed , the demonstration of the accomplishment of the angel's prophecy , upon our hypothesis , will be evidence sufficient of the truth of it ; for which i refer them to the excellent treatise of mr. meed upon daniel's weeks . to be sure , none of these forenamed prophecies can receive accomplishment in any other ; as origen told celsus his jew , affirming that many phanaticks ( who said they were the messias ) alledged the prophets applicableness to them , as well as to jesus ; ( lib. . calum . . ) and therefore the apostles in framing the gospel so , as the history of it jumps thus exactly ( in point of chronology ) with these prophetick weeks : wherein they present christ's passion , and the preaching of the gospel falling out , at the very points of time prefix'd so long before ; and give us an account of christ's foretelling the fall of jerusalem , at the time allotted by daniel ( which accordingly took effect . ) this ( i say ) speaks them to have been men in understanding ; that , of that understanding , whereby they were led , there is no number ( psal. . , . ) that they who could thus find out number , had found out wisdom ( eccles. . . ) wisdom it self joyning together number and wisdom as st. austin observes out of those texts , ( de libero arbitr . lib. . cap. . ) § . no less applicable to any but our jesus are those prophecies of haggai ; ( cap. . . ) [ the desire of all nations shall come , and i will fill this house with glory : ] [ the glory of this latter house shall be greater than the glory of the former . ] ( malachy , . . ) [ and the lord whom we seek , shall suddainly come into his temple . ] that this prophecy denotes the coming of the messias ; is not only confest by the jews , but manifest from the whole series of the texts . . from the appellation of him that is to come . [ the desire of all nations : ] [ he whom ye seek . ] the whole world shall rejoyce at the coming and unction of christ ( saith r. david ) in ( psal. . ) and gives the reason thereof ( vers . , . ) because the gentiles , in all ages preceding his coming , with a longing expectation waited for it ; from whence that psalm is stiled [ a song of desires . ] to this the apostle hath reference ( rom. . ) the whole creation groans and is in travel : ] and the , in their rendring that passage in jacob's prophecy ( gen. . ) [ the expectation of the gentiles [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as a title of the messias : not that they did , distinctly , either know or look for christ ; but only that he was the general and indefinite object of the implicite desires of all men ; he being the only mean towards the obtainment of that communion with god , wherein consists man's ultimate and compleat happiness , and toward which ( as their summum bonum ) all men radically have an inclination : he is that truth , they were enquiring for ; that way , they were seeking ; that life , they were in pursuit of ; that door to it , they were groping after . that he was the expectation of the jews , is clear , from the question of john's disciples [ art thou be that should come , or do we look for another ? ] from john's hearers being in an expectation and a muse , whether he were the christ or not : ( luk. . ) by the woman of samaria's speech to our saviour [ we know that the messiah cometh , and when he cometh he will tell us all things : ] from the rulers sending to christ , to enquire ; whether he were not he that was to come ? and from that posture wherein the religious stood at christ's birth [ waiting for the consolation of israel , ] explain'd by simeon's revelation , to be the lord 's christ , and that in their waiting for him , they expected to see him come into the temple , is as clear , from hannah's waiting for him there , and from christ's brethren advising him to go up to the feast , if he had a mind to be acknowledged for the christ. . from the occasion of the prophets giving the builders this encouragement . [ is not this house as nothing in your eyes in comparison of the glory of the first house ? yet now be strong , let not this discourage you : for the glory of this later house shall exceed that of the former . ] . from his explaining , how the glory of this should be greater than the glory of that ; ( viz. ) by the coming of the messiah , by his exhibiting himself in it , and filling it with glory . for , in all other things , solomon's temple transcended this ; being so far superiour to it , in point of magnificence , as the old men who had seen that , wept bitterly at the laying the foundations of this ; as not taking up an equal proportion of ground ; for that was all the then apparent difference betwixt them : [ ampliore ambitu & huic conveniente celsitudine , joseph . ] though had they lived to see the top-stone laid , that would have renewed and augmented their grief ( if their hope , grounded on this prophecy , had not suppressed it : ) for it was as much inferiour to the other in height , as in breadth ( full cubits as herod the great told them . [ templo huic desunt ad priscam altitudinem cubita : ] ( jos. . . ) it 's true indeed , upon that account herod pull'd down this second temple , and built another answerable to that of solomon , both in circuit and height : but as this was not reputed another temple from the second ( by reason , not only that the same utensils , were in that he built , as were in that he pull'd down ; but because he did not quite pull down the second ( vossii chron. sacra ; ) for josephus ( antiq. . . ) tells us , that the tower of the maccabees ( by name ) was only repair'd and built higher ; and so ( doubtless ) were other parts of the temple , that were strong enough to bear his superstructures , and did not stand in his way to straiten the circuit . ) i humbly conceive , that josephus his saying , that herod pull'd down the foundations of the old temple , is commonly stretch'd too far beyond his meaning ; which is no more than this ; the out-side being corroded by the teeth of time , especially in the upper part of the wall ( that being most weather-bearen ) he did not only lay new stones , in the room of the decayed ones , upon those that were found ( as the repairers of bow-steeple did after the fire : ) but pull'd down the out side of the wall with the very foundation ; and at that end where he lengthen'd it , the whole wall and its foundation was demolish'd . but to pull down the inside , that was as good as hands could make it : ( except where it hindred his enlargement of the length ; ) as it would have been a fruitless expence , so i question , whether the jews would have permitted it ; and more how we shall maintain that house , into which the desire of all nations came , to have been the second house , if we have no better foundations to build upon than those of scaliger's laying : ( joseph . an t . . . ) so notwithstanding all these costly repairs ; which god , in his gracious providence , put herod upon ( he thereby making out that propriety he here challengeth in silver and gold : [ the silver is mine , and the gold is mine ] and providing for the more august entertainment of the messias therein . ) this second never grew up to the state of the first : for beside that cubits of the height ( by the yielding of the foundation ) fell , by that time herod had finish'd his repairs ; the first was inlaid with gold , thence stiled gold ; [ how is the gold become dim , the most fine gold changed ; ] ( lament . ) [ the stones of the sanctuary are powred out ] ( by melting ) as if they had been all gold : the second had only golden doors , which set titus his souldiers teeth a watering after the plunder of the temple ; supposing it had been within all of one piece : but they found it only cover'd with silver ; ( joseph . b. j. . . ) much less did it equal the first in internal endowments and spiritual privileges ( as the rabbies say ; ) the first being filled with a cloud at its dedication , having its altar-fire kindled from heaven , the ark of the covenant with all its appurtenances , the holy oyl , the vrim and thummim , &c. as the jews themselves say : from their concessions therefore we assume , that these glories of the first were not in the second , till christ ( in whom the godhead dwells bodily ; in whom are hid all the treasures of wisdom ; that precious corner-stone ; anointed with the oyl of gladness , above his fellows ) presented in his own person , the substance of all those in that temple : in respect of which his coming into it , and honouring it with his blessed presence , it exceeded the former house in glory , the coming in of this king of glory hath lift up the gates of the second temple , in glory , above the first . [ rex gloriae , id est , arca , quia super eam habitabat dominus gloriae inter cherubim . ] when the ark removed , moses said , arise , o lord , and when it stood still , he said , return , o lord ; ( r. david in psal. . ) aben ezra observes , that by that repetition is intimated , the coming of the ark into the first , and restoring the ark ( the true ark of god's presence ) unto the second temple , by the coming of the messias : who is therefore called ( in the later answer ) [ the lord of hosts , ] without the addition of [ mighty in battail , ] because in the reign of christ men are to learn war no more ( is. . ) § . but where is now this second house that the prophet points at ( and even toucheth with his finger ) in this prophecy ? is it not long since laid in the dust , and made so desolate , that travellers by , can discern no sign , that ever there was any such fabrick ? [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( jos. bel. jud. . . ) titus levelling the temple and whole city to the ground except three towers , ( phaselus , hippicus , and mariamne , ) and that part of the wall that encompassed the city on the west side ; this last to be a defence for the garrison he left there : the towers , that they might indicate to posterity , how well fortified a city the roman prowess had subdued : and turnus rufus , the same day twelvemonth , ploughing up the place where the temple stood to make good that prophecy [ sion shall be ploughed as a field , ] as appears by the constant and copious testimony of the jews themselves , quoted by dr. lightfoot — fuit illium , & ingens , gloria teucrorum — jam seges ubi troja — jerusalem's best days are past , now that her sacred temples area is become a corn-field : if she has not already , she never will , attain this glory . if one knew where to find her rubbish , he may write in the dust thereof [ icabod glory is departed . ] it hath had all the glory it is like to have . it is absolutely impossible , it should be fill'd with glory , now that 't is emptied of its self , of its very being and existence , i know the jews expect the rising of this phaenix out of its ashes , and dream of a third house ; wherein this prophecy shall receive its accomplishment : [ in domo tertiâ stabunt ad honorem dei in aeternum : ] ( aben ezra , in psal. . ) but . the comparison here ( in point of glory ) is betwixt solomon's temple ( called the first house ) and this of the return'd captives building , called the later house . . that temple in the air they build to themselves , is to be raised up ( as they conceive ) by their expected messiah . but that temple he was to fill with glory , was to be in being before he comes ; he is not to build it , but finds it built to his hand , and comes into it . . say a temple should again be erected in the place of this , it would not be this the prophet speaks of , any more than this , was that which solomon erected ; but another ( a third house ) essentially differing from this second : for as this was called the second house , because that of solomon's was utterly destroyed and brought to annihilation by the babilonians , and this built anew from the lowest foundation ; [ the hands of zorobabel have laid the foundation of this house : ] this word ( saith isidore peleusiota ) of [ laying the foundation ] demonstrates , that the babylonians , had razed the foundation of the former ( epist. lib. . epist. . ) so it being as manifest , that the romans have not left one stone upon another , in this house ; whatever house shall be built upon the premisses , will be a new house , and specifically different from it , the second being never to have a new birth as the same isidore saith : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ] . after such ploughing , the jew hath no ground to hope for such a crop : for the prophets stile this [ the last ] and , that which is to continue for ever ; that is , the ever of their law : and that wherein the sons of aarou shall stand ministring , during the limited eternity of mosaical ceremonies : till messiah comes and renews all things , makes all old things pass away , introduces a new world , a new heaven , and new earth : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] ( is. pel. lib. . ep . . ) and therefore vespasian's reply to the jewish priests ( suing for their lives , after their temple was sack'd ) was more pertinent , and pat to the idiom of the old testament , than ( i believe ) he was aware of : when he told them , that now their temple was gone , it was fit they should perish with it ; as being become wholly useless creatures ; that being destroyed , for whose sake only , they could desire to live : ( joseph . bel. jud. . . ) § . the conclusion of this book . these arguments are commonly urged to prove the divinity of our religion ; and they might pass for good mediums still , in that question ; were not our modern atheists grown to that degree of ingenuity , in contriving their own everlasting perdition ; as to put in all exceptions imaginable against the evidences , brought for the probate of the common salvation , and the way to it ( the common faith. ) i have therefore so far gratified the delicate scepticism , the versatile wit of these pretenses ; as to draw no other conclusion from these premisses , but this : that the apostles were men of sound intellects , and not such silly animals as they deem them . and seriously , if they deny me the validity of this argument , they will very much impair the repute the world hath of themselves as men of reason , and dis-enable themselves of all possibility of making indication of their own wit : for if the apostles notwithstanding their contriving the gospel in such an admirable compliance with whatsoever things are true , whatsoever things are honest , venerable , ( as the philosophers esteemed virtue ) whatsoever things are just , pure , lovely , of good report , whatsoever things can be thought on as praise-worthy ( phil. . , . ) ( all which the apostle affirms , the philippians had learned , and received , and heard , and seen in him ) must still pass for fools : do they not teach the world to think themselves such , for all their witty contrived plays and romances . sophocles was accused by his children to have been grown into dotage ; but absolved by the judges ( when he produc'd a tragedy which he then made ) saying , is this the work of a man besides himself ? good god! must he that can make five acts of a comedy hang together ( and yet not all out so exactly , but that he is forc'd ( ever and anon ) to call down some god upon the stage , to help his invention at a dead lift ) be writ a witt with a double w , and double t , and a great a ; and those men presented as fools , that acted upon the stage of the great world , that have made mercy and truth meet together , righteousness and peace kiss each other ; that have made all the results of true reason and religion , that were in the world before them , scrape acquaintance with , and take knowledg of one another ; and , by joynt consent , do obeysance to christian philosophy . shall the fame of those scavinger-inventions go rumbling like a wheel-barrow , that can scrape together the obscenities of aristophanes , the impieties of lucian , and lay their dung on orderly heaps , before the noses of their applauding spectators : who , as also alcaeus writ their poems when they were drunk , saith athenaeus in his dipnosoph . lib. . ) and the memories of these be turned into the silent grave ( with the burial of an ass ) who have gather'd all the daisies and lillies of the vallies ( the natural emanations of every vulgar soul ) all the rarer flowers of the best cultivated gardens ( of the most refined and abstruse philosophy ) and bound them into one posie , a nosegay for the bride of the king of kings ! shall the more civilized atheist ( for the steam of that augean stable , where those neighing stone-horse-men stand ; of that hog-sty , where epicurus his herd wallow , does almost stifle me , and i hasten out of it ) be stroak'd upon the head ( as a person of a deep reach ) who can frame his maximes of state sutable to theirs in st. austin : [ nolunt stare rempublicam firmitate virtutum , sed impuritate vitiorum : ] ( august . volusiano , ep . . ) to the humours of the half-witted vulgar , of one age , of one province ; and by temporizing therewith , keep the cart on wheels for a while ; that is , till the team find the reins loose upon their necks , and an opportunity of bringing the wheel over their ungodly drivers : for when the horse comes to find his own strength ( and he will quickly learn that if he be not kept in with bit and bridle ) off goes his rider : and give me leave to give our modern statists this item ; that there are a generation of men in the world , that are subject not for conscience sake , but fear ; and with these no governour shall be longer good , than he has power over them , and they awed from calling him all to nought . shall then ( i say ) these tinker-machiavilians ( who in stopping one hole make two ) pass for great head-pieces ? and the apostles be reputed to have had heads no better than that , which the monkey played with in the carver's shop , who have laid down such an absolute model of polity ; so fitted to the universal , eternal , rules of reason ; so perfectly complacential to the dictates of all men ; so exactly limitting superiours and inferiours , in all ranks , of all sorts , to their proper bounds and vocations : as it is impossible for any state , kingdome , empire , corporation , family , not to prosper and flourish under the due observation of it ; or to subsist , under the neglect of it ( execpt it be in judgment to themselves or others . ) [ advertit plato in omni sermone suo de reipublicae institutione proposito , infundendum animis justitiae amorem : sine qua non solum respublica , sed nec exiguus hominum caetus , nec domus quidem parva constabit : ] ( macrobius in som. scipionis , lib. . cap. . ) where he gives that , as the reason , why plato and cicero preface their treatises of the commonwealth , with the discourse of the soul's immortality and eternal rewards . shortly ; say the gospel be a fable , it is the most profitable one that ever was devised , and the most cunningly devised , that ever was shown to the world ; and shown to the world at its age of best discretion . let the whole college of atheists frame such another piece of workmanship ; a piece made up , of the perfections of all other writings : ( as the painters venus , of all other beauties ; ) in so perfect a symetry of parts , as they cohere better in this copy than they did in their several originals . celsus , indeed , made a faint offer to shew many things in christ , that speak him unlike that messiah whom the prophets delineate : but this was but a copy of his countenance , a flourish of his pen ( as origen tells him ) for he pulls in his horns , as soon as he had shown them ; and is content to wave that discourse ; ( orig. con. cels. lib. . cal . . ) in the date of whose face , times past , present , and to come , ( prophecy , history ) bear that admirable proportion ; as the oldest age shews no wrincles , but only shadows youth : and the greenest youth represents the sober look of gravest age : where yesterday and to day , are the same . let the whole brood of helicon's brats , the whole fraternity of the muses sons compose such a poem , and ( with me ) they shall be no longer semi-pagani , half-witted sciolists ; provided that till then , the apostles may not be such with them . christian religion 's appeal to the bar of common reason , &c. the third book . we have as good grounds of assurance , that the matter of fact , and delivery of doctrine contain'd in the gospel , were done and delivered as they are reported there , as we have , or can have , of any the most unquestionable relation in the world. chap. i. the universal tradition of the church , a good evidence of the gospels legitimacy . § . the inconquerable force of universal tradition . § . no danger of being over-credulous in our case . § . reasons interest in matters of religion . § . we have better assurance , that the evangelical writings and history are those mens off-spring , whose names they bear , than any man can have that he is his reputed father's son. § . the sceptick cannot prove himself his mothers son , by so good arguments , as the gospel hath for its legitimacy . § . bastard-slips grafted into noble families . the sceptick in religion , is a leveller in politicks . § . and doubtless nothing can hinder any man in his wits , from giving assent to this proposition ; that the framers of the gospel were persons endowed with reason . but then the atheist puts in this bar , against his own and others belief : that christianity , possibly may have been lick'd into this form , wherein the scripture presents it , after the age of the apostles , by such politicians , as conceived it a good epedient to keep men in order , out of an awe and reverence of religion . for the removal of this scruple , i shall prove in this third book ; that we have as good grounds of assurance , that the matters of fact and doctrine , contain'd in the gospel , were done and delivered by christ and his apostles ; as we have ( or can have ) of any other ( the most certain and unquestionable ) relation in the world. though we ( who live at this great distance from the time , wherein those occurrences fell out ) are so far disadvantaged , as 't is scarce to be hoped that obstinate and captious gain-sayers , who hate the gospel for its holiness and strictness , will acquiess in the clearest demonstration we can lay before them : [ necsi solem quidem ipsum gestemus in manibus , fidem accomodabunt ei doctrinae , quae illos jubet , &c. ] ( lactantius de divino praemio , l. p. c. ) debaucht persons will not yield assent to a doctrine that commands holiness , justice and temperance , though for demonstration of the truth of it , we should carry in our hands the sun it self . before i make my defence ( saith origen against celsus ) ( lib. . calum . . ) let me premise this ; that to vindicate the truth of any history , though never so true , is a matter of exceeding difficulty ; and in some cases impossible . if a man be frowardly bent to deny , that the grecians fought with the trojans ; that oedipus married his mother jocasta , &c. there 's no convincing of him : there 's no remedy against the biting of a sycophant : yet the abovesaid disadvantage , hath this convenience attending it ; that it necessitates us to the use of soberness of mind , in seeking and receiving satisfaction : for the things in question being done many generations before us , it were the highest act of unreasonableness imaginable , to expect or demand any other grounds of satisfaction , than such as all men , ( that are not besides themselves , and incapacitated for rational discourse ) in all other the like cases acquiess in , without the least hesitancy ; that is , universal tradition , which is of that force , as to leave all wise men as much assured of those matters , that are so communicated to them , as of those they themselves are eye-witnesses of . i can no more force my self out of an assurance , that there were such men as caesar , pompey , alexander ; such cities as troy , carthage , jerusalem ; than i can perswade my self to believe , that i am not now writing . nay , i should sooner be brought to doubt of this than that : for i may perhaps ( for this once ) be but in a dream ; but that the whole world of authentick historians , ( who have conveighed the tradition of those things to us ) should dream waking , for so many successions of ages , bids that manifest defiance to reason and common sence : as i must grow blind on both these eyes , before i can swallow that flie. when i sift my mind to find out the bottom of this invincible assurance , such thoughts as these comes to hand : it is not any way my own interest that byasseth me ; whether there ever were any such men or cities , or no , ( mihi nec seritur , nec metitur ) i am no way concern'd in it ; i cannot possibly discover the least atom of self , in my tenacious ( and even obstinate ) adhering to such propositions . it must be therefore some pure beam of refined reason , by which i clime up , to this degree of confidence : i take up , and hold to , these conclusions , meerly as a man , as a reasonable creature ; without circumstantiating my self with those moveable , those separable attributes ; of poor , of rich , wise , foolish , &c. but find all men , in all ages since , have ( with one mouth ) either reported , or assented ( by their silence ) to these stories ; and vox populi , vox dei , the common vote of man-kind , is the voice of god : if i deny the validity of such testimony , i banish all humane converse out of the world. it may here perhaps be objected ; that , in these cases , we suffer our reason to be captivated to the general vogue , by slender presumptions ; and because we may , without any considerable detriment , ride with the stream , we are willing to save our selves the labour of rowing against it : but in matters of so high a concern ( as religion ) prudence should dictate to us the use of more caution , than to be born down with the current . but what we take up ( in trust of the publick faith ) upon such universal testimonies , is not credulously imbraced , but forceth it self upon us with main force of common reason ( i was almost saying ) of demonstration ; for else these confidences might possibly be dismounted . if these assurances were not built upon the firmest grounds , they might be undermined : if they were not mann'd and garrison'd by the strongest reason , other reasons might enforce to a surrender , as we see it daily happens in questions de jure , and all propositions built upon articifial arguments . a man may be perswaded of the truth of the affirmative to day , and to morrow be confident of the negative , if that come arm'd ( to his thinking ) with better reasons . but now in matters of fact , delivered by the universal tradition of those that were upon the place , we cannot acquit our selves of the belief of them ; we cannot extricate our selves out of those chains that are clapt upon our judgement , by the most proteus-like change thereof , though into an hundred forms and shapes . let one ( for instance ) that upon such an account is perswaded , that king henry the eighth is dead , try if he can writhe himself out of the belief of it , by all the versatile windings , which the most serpentine invention can prompt ; if he can hale that conceipt out of his mind , with a whole team of the strongest arguments he can yoak together : he will find he labours as much in vain , as the sea-men did , in their attempts to bring the vessel that was freighted with the reputed mother of the gods to shore , after she was faln a ground . the hair-lace of the vestal ( though under a suspition of incontinency ) did more than all their cables could . but in our case the single twine of current tradition ( the votary of the never-dying flame , the preserver of the immortal memory of things past ) will draw the mind to a full irreversible assent , against all contrary halings of the cart-ropes of artificial reasonings ; notwithstanding our jealousies of a possibility of error , or adulteration . nay , universal testimony forces the belief of those things upon us , which we would not believe , could we any way baffle the evidence ; when it informs us of the death of friends , of the defeating of our armys , of the loss of our garrisons , of the sinking of our richly-laden and homeward-bound vessels , ( though we could wish to keep st. thomas his resolution of not believing , till we see and handle the truth of those relations , though we put in an hundred caveats of hope , that it s otherwise ) yet there 's no resisting the evidences of such a testimony : it lays our tatter'd ships , our dismembred soldiers , the pale-fac'd corps of our relations ( though at never so great a local distance from us ) so manifestly before us , as we cannot but hear their dying groans , handle their wounds , and see them laid out : in this magick glass we behold our sea-men pinion'd , our goods rifled , our tackling torn , our masts floating ; and whatever we would not see nor hear , as sensibly as feelingly , as if we were upon the place . it begets in us a belief of ( otherwise ) most unlikely , incredible things ; of such occurrences , as without this , all the reason imaginable could not have perswaded us to assent to . abstract caligula's causing the way to be swept from rome to belgium , before that army , wherewith he furiously charged the sea , from that reason , which the currency of that history commends it with to our belief ; and then should we muster up all the mediums in aristotles topicks to assail and conquer our minds to a perswasion ; that a person advanc'd to such honour , in so wise a state , might possibly be so pompously mad , as to play such freaks : or that those sons of mars ( at whose prowess the world trembl'd ) should be such tame fools , as to be commanded ( by him ) to play such munkey-tricks ; the issue would shew that to be as vain and fruitless a charge upon our judgements , as his was against the ocean . but yet the validity of the historical testimony hath ( in spight of all unlikelyhood ) gain'd universal credit for these stories . it was heresie at rome ( a while ago ) to assert there were antipodes ; the mathematicks ( those demonstrative sciences ) could not convince the sacred colledge , but that men must fall into the skie , if their feet were opposite to ours : the books that made offer to make proof thereof , by the strongest reasons imaginable , were ( as heretical ) committed to the devouring flames . ( aventinus annal . boiorum , lib. . ) and in a more knowing age this opinion of the earths globous form was derided by lactantius [ est quispiam tam ineptus qui credat homines esse , quorum vestigia sunt superiora quam capita ? aut ibi quae apud nos jaceat universa pendere ? fruges & arbores deorsùm versùs crescere , pluvias , & nives , & grandinem , sursùm versús cadere in terram ? & miratur aliquis hortos pensiles inter septem mira narrare , quum philosophi , & agros , & maria , & urbes , & montes pensiles faciunt ? ] with more shew of reason than can be brought against the evangelical history ( instituti , lib. . cap. . ) can any man be so egregious a fool as to think that there are men who walk with their feet higher than their heads ? or a place where such things as here lay upon the ground , hangs in the air ? that plants grow with their tops downwards : that rain , snow and hail fall upwards upon the earth ? why should we wonder at the pensil gardens of babylon , one of the seven wonders of the world ; seeing philosophers make pensil fields , walls , cities and mountains . but i presume ( for all this show of reason to the contrary ) men are now as verily perswaded that the earth is round , and that there are antipodes , as they are , that there is an heaven what hath conquer'd them to this belief ? have better reasons been laid before them ? none but this of universal tradition : since the improvement of navigation , men daily make voyages thither , and learn by the report of the inhabitants of that lower hemisphere , that that part of the world is not grown up of late ( as a bunch upon the back of ours ) but of as long a standing as it : and hence springs the undoubted confidence of its existence now , and its pre-existence to our knowledge and discovery . § . to the other part of the objection i make this twofold reply . . in our present case we are out of danger of receiving damage by being over-credulous : were that testimony , which commends to my belief gospel-matters of fact , less credible than it is ; my acquiescing therein would be transcendently advantageous , but no way possibly prejudicial : a report goeth abroad , that some great prince ( upon the motion of his son , who by certain condescentions has promerited the king's favour for them ) hath sent out his declaration to his subjects ; wherein he proclaims liberty to captives tenders to those that will embrace his son , and deport themselves as becomes men , advancement to the highest honours ; and menaceth to such , as will not by such inducements be reclaim'd from a bestial life , the most exquisite tortures that can be invented by abused love : who but short-reason'd idiots would be over-curious , too nice in believing such a report ? which if it prove true , he is made , that conforms to it ; he undone , that does not : however , the terms are but reasonable , complying therewith ( at present ) prefers a man to the lordship of himself , ( and he 's put to no expence , but what he may well disburse out of that lordship ) and for the future he is in a more promising way to happiness , than any other course he can stere can bring him to . hereto assents to that of divine plato : ( phaedone ; ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if these things ( touching the happiness of the soul in a state of seperation ) which i say be true , we shall do our selves a pleasure by believing them , but if there remain nothing either of a man or for a man , when he is dead ; yet however the contemplation of these things will make my present life more comfortable . to which is a kin that of cicero ; ( tusculan ) preclarum autem nescio quid adepti sunt , quod didicerunt se , cùm tempus mortis venisset , totos esse perituros : quod ut it à sit ( nihil enim pugno ) quid habet ista res aut laetabile aut gloriosum ? they think they have obtain'd an excellent point when they have learn'd that by death they will be wholly dissolved : say it were so , what is there in this thing either joyous os glorious ? all the danger here lies on the other hand , in not believing : hereby we may possibly incur the pain threatned ; to be sure , lose the reward promised : but what detriment can we sustain by embracing the gospel , save of a little beastly pleasure of sin for a season ? what danger can we become obnoxious to , but a little suffering , for as short a season ? which yet will be recompenced , an hundred fold , even in this life , not only with the hope of the recompence of reward , which made the martyrs rejoyce more when they were condemned , than when absolved , [ magis damnati quàm absoluti gaudemus . ( tert. ad scapul . cap. . ) nay , such were the expressions of the märtyrs joys under the most painful sufferings , as made whole multitudes of christians offer themselves without summons , to pagan tribunals , there to receive the sentence of death : insomuch as tertullian urgeth scapula to forethink what he would do with so many thousands of men , women and children , as in carthage profess'd the gospel , if they should offer themselves to him to be crowned with martyrdom , as the christians in asia had done to arrius antoninus . ( id. ib. ) sufferings , i say , for righteousness sake will be counterballanced , not only by the contemplation of future glory , but with the peace of conscience , and the calm quiet of a mind , not conscious to its self of any base act , or disposition unworthy of man. and when we die , suppose the gospel should prove a fable , as that pope , unworthy of name , stiled it ( quantum nobis profuit haec de christo fabula ! ) yet our having observed the rules of it , will put us into a fairer capacity of happiness in the other world , than the rules of any other religion , than our following the conduct of our bruitish lusts , and untamed passions can ( in common sence ) be presumed to do . for certainly if man exist after death , his having habituated himself to the life of man , to intellectual pleasure , ( on this side of it ) must render the life of reason ( and that 's the lowest degree of life we can be imagin'd there to live ) more familiar , more complacential , and satisfactory on that side of it . if man's proper and peculiar felicity stand in his enjoyment of communion with god ( as it must do if there be a god , for to desire the possession of the very best , is a quality radically adhering to an humane soul ) certainly our inuring our selves to acquaintance with him , and conformity to him here , must make way for our more clear beatifical vision of him , and converse with him hereafter : should then our christian faith prove credulity ; yet that credulity will prove our wisdom , our way to happiness : and therefore is not so much to be feared in our case , as the objection implies . be it an error , 't is the happiest and most profitable error , that mankind can possibly fall into , though many men ( saith origen against celsus ) are set free from the slavery of their own passions , from the colluvies and filthy slud of beastly vices ? how many have got their savage manners tamed and charmed , upon occasion of hearing the gospel preach'd ? which ( if we were wise ) we would with all thankfulness embrace ; were it but for this , that it is so soveraign and compendious a remedy of all vice : we should give it our grace and approbation to pass , if not as true , yet as most advantageous to humane kind . ( lib. . cal . . ) — [ et probanda si non ut vera , certè ut humano generi utilissima — ] the truth is , all the hurt that the vvorld has received by christian religion , is the turning of beasts into men , and men into heroes and petty gods : and all the benefit it reaps by rejecting the precepts of it , and sipping the circean cup of atheism , is the transmuting of men into lyons , tigers , vvolves , hoggs , harpies , ravens , and as many kinds of wilde beasts , and unclean birds , as enterd noah's ark : iniquity and injustice towards man hath ever attended impiety towards god. dionisius the atheist , after he had rob'd jupiter of his golden robe , as being too heavy for summer , too cold for vvinter ; aesculapius of his golden beard as not becoming the son to wear , while his father was beardless ; and spoil'd the temples of what was worth taking away , and made sale of his sacrilegious booties , commanded those that bought them , to restore every man the things he had bought within a set day to the temples , whence they were stoln : [ ità ad impietatem in deos , in homines adjunxit injuriam . ] haud unquam tulit documenta sors majora — never was more feeling proofs given of this sad truth than this age hath produced ; nor can a clearer demonstration be made of any thing , than the primitive times made of the truth of the former branch ; when the discipline of christianity bound its professors , to the keeping of the peace , to a modest , meek , and good behaviour of heart , tongue , and hand , towards all men , under the greatest temptation to the contrary , that the bloodiest persecution could suggest ; though the sufferers were the more numerous party almost in every city . [ ex disciplina patientiae divinae agere nos satis manifestum esse vobis potest , cùm tanta hominum multitudo , pars penè major civitatis cujusque in silentio & modestiâ agimus ] when christians were not otherwise discernable from other sects , but by the badge of emendation of manners : [ nec aliundè noscibiles quàm de emendatione vitiorum pristinorum . ] ( tert. ad scap. cap. . ) nor could be branded with any vice , but that supposed one in the name of christian. [ bonus vir cajus seius , sed malus tantùm quòd christianus . ] ( tert. apol . cap. . ) when they durst challenge the adversaries to shew ( if they could ) among all the christians , which their prisons were thronged with , one high-way-man , one cut-purse , one robber of temples , one cheater . ( tertul. apol . . ) [ de vestris semper aestuat carcer , de vestris semper metalla suspirant , de vestris semper bestiae suginantur — nemo illic christianus nisi planè tantum christianus , aut si & aliud , non jam christianus . ] malefactors condemned to perpetual imprisonment , to the mines , and to the beasts are of your own ( the pagan ) religion ; among such there is not one christian : or if there be , he is there for no other crime , but only that of being a christian ; for if he be an offender in any other point , he is no longer a christian. a seditious , a factious , a traitorous christian , was then a non-ens , that could no where be found . when they could maintain that [ nunquam vel nigriani , vel albiniani , vel cassiani inveniri potuerunt christiani ] ( tert. ad scap . c. . ) no christian had been a traytor to his prince . when the worst effect of christian faith appear'd to be , that it procur'd the husband a chaste wife , the father an obedient son , the master a faithful servant . [ vt domi habeat uxorem jam pudicam maritus non jam zelotipus , filium subjectum pater , famulum fidelem dominus . ] ( tert. apol . cap. . ) of the same importance is that of rab. david chimchi ( in ps. . . . ) [ mundus documentum à viro bono recipit , per umbram viarum , & fructum operum ejus , non sic impii : nullum commodum per eos venit , sed damnum , velut gluma per ventum in occulos hominum pulsa , vel super hortos & domos cadit ( vicars decupla . ) the world receiveth good instruction from a good man ( grown good by meditating in gods law ) by the tract of his ways , by the fruit of his works : but as for the ungodly , it is not so ; there is no benefit to be reapt of them , but incommodity ; they are like the chaff which the wind scatters , and beats into mens eyes to afflict them ; or into gardens and houses to annoy , to foul and disfigure humane society . § . reply . though humane testimony ( in religious matters ) be the feeblest of all arguments , to prove or disprove the truth of doctrine delivered , or the goodness of things done , yet it is of as much validity to evince the delivery of doctrine , the doing of such things , in this case , as in any other : we must not ( indeed ) so much as admit it into the juries chamber , much less into the judges seat , to give sentence , what is de jure : but yet it must be allowed , even in the lords courts ( a place among the witnesses ) to declare what it knows de facto ; to give in evidence , whether the action under debate was done or not : whether an action be legal or criminal , is the judges office to declare ; but whether the actions which are brought before him were done or no , is the witnesses office to discover . if the question be , what doctrine was delivered hy christ , moses , mahomet ? what orations were writ by tully ? what poems by homer ? humane testimony , and undoubted tradition must umpire this : but if it be , what-like doctrine , orations , poems , those are ? reason ( regulated by the maximes of every such art or science , whose subject is under debate ) must cast the scales , and determine that controversie . reason ( i say ) may and must be exercised about religion , in discerning the true from the false : we must not chuse our religion , as men draw lots , unseen : nor as children , in that libian province , where women were promiscuously and in common frequented , drew fathers , each of them taking him for father , to whom in a great assembly chance , or instinct directed their first steps ( herodot ) he that 's a christian , but perchance , may perchance be no better than no christian , the blessed jesus is well content , that merchants who deal with him , should see his ware , before they buy . indeed that god should endow our souls with reason , and make us differ from brutes , only that we might rule them and not our selves ; in what highliest concerns us ; that he should put a golden mattock into our hands , on purpose that we should digg dung hills ; and not rather , for hid treasure , that he should communicate to us a ray of the invisible world , only that we may contemplate the visible , and employ that light ( that candle of the lord ) in the search of things , only on this side of eternity , hath not the least congruity with that decorum , observ'd by him in all his works , which are fram'd in number , weight and order . and those morning stars , which the divine goodness hath fixed in the orb of our body , are ( from the height of their native heaven ) faln into the lowest abyss of reptile-spiritedness ; if they be content with , and submit to such drudgery , such gally-slavework ; and not exert their noblest powers , upon the noblest objects , in the study of god , and the way to the eternal possession of him . in which case though we make it reasons duty , to judge of the religion which is true ; yet we set not reason above the true , but only the unreasonableness of the false . the king of france set not joan of acres ( that holy maid of france , as the primitive rebel-covenanters stiled that their enthusiastick sister ) as a judge over himself ; nor our king henry the eighth ( of glorious memory ) the cardinal and his guests over himself : when they put them to it , to judge which of those gallants was the of king france ? which of these guisers was the king of england ? reason may ( without the least suspition of usurping the office of a divider , or the authority of a judge over him ) determine which is the king in a crowd of guisers ; provided , that when she has discover'd him , she give him the chair of state. i mean reason in her debates about the true religion ( after she hath , by principles of common sence , discover'd it to be of divine revelation ; from those manifest impresses of its sacred original it brings with it into the world ) must be regulated by maximes of that , now acknowledged , heavenly science . we allow her to walk round about sion , to mark well the bull-warks , and count her towers : but in judging of their strength or comeliness , she must not walk by the exotick , and forreign rules of inferiour sciences , but by the domestick principles of that architectonick art , the municipal laws of that holy state : while she sojourns in the city of god , she must conform to the customs thereof . that may be a good reason in one science , that 's a grand solecism in another . the asses adjudging the palm to the cuckow , from the nightingal , was therefore absurd ; because it was not grounded upon principles of musick ( the art wherein they strove for preheminency ) had he past the same sentence ( upon the same reason he did that ) in case of contest betwixt two publick criers , the determination would have been grave , substantial , and becoming a wiser animal . but to return from this digression : humane testimony , ( as to matters of fact ) touching religion , is of as much validity , as in any other subject . for although the actions relate to religion , they are not reported under that consideration ; but barely as actions that have past over the stage of the world : and , as such , the spectators are as competent judges of them , as of any that are brought before them . all that is demanded of tradition is , whether it saw christ and his apostles doing such things ? whether it heard them deliver such doctrines ? or what it ever heard or saw tending to the disproof of that relation ? we call her not to pass judgement upon the nature or quality of either words or works ; we summon her to do the part of an historian , not commentator : and what hinders but that she may gratifie us in this , as well as in any other case ? were not christs actions as visible as caesar's , his words as audible as cicero's ? § . having thus stated the question , and assigned to the witnesses what we expect from them , as to the resolution of it , we will call them in , and take their depositions . . had we nothing to produce but those almost numberless copies , and translations of the text into most of the languages of the anciently-known world ; those cart-loads of commentators , paraphrasts , &c. upon the text ( all agreeing in substance , and out of which we may with facility gather , not only the matter , but the very words ( and every word ) of the gospels ) this would be a full-measure proof , that the books of the new testament , as they stand now in the sacred canon , are as faithful a repository of the actions and doctrine of christ and his apostles , as any writings whatsoever can be of the subjects contain'd in them . this would be a better evidence ( for instance ) that the history and doctrine therein contain'd is the genuine off-spring of those whose names they bear , than any man living can produce , to prove that the books going under the names of virgil , horace , cicero , are those mens works , whose names they bear : that the deeds and conveighances whereby he holds his estate , are those mens deeds whose names and seals are affixt to them : or that he is that man's child , whom he calls father . this comes near enough to the state of the question : and one would think it concern'd the vvorld to repute that generation of men the bane of mankind , who with their insociable infusions of suspitions into mens heads ( that possible it might be otherwise ) deprive all men , princes and peasants , of power to make a rational proof of their title to what they hold from their ancestors , as their heirs at law : and the sceptick cannot in reason expect a more satisfactory answer to his misprisions , than such like as plutarch ( in his apothegms ) reports cicero to have given his nephew metellus : to whom , demanding of cicero to tell who was his father , it was replyed , thus : it would be a far harder thing to tell , who was thy father ; for thy mother was accounted an errant strumpet ; and mine , an honest matron . the truth is , all the claim that any body can make to him , whom he calls father , depends wholly upon the single twine of one vvomans honesty ; which , be it never so apparent , is not to be cast in the scales with the fidelity of the immaculate virgin-spouse of christ , the apostolical church . but i will wave this odious comparison ; partly because i would not create jealousies ) of this nature , in the ranters head , to harden him against his poor mother ( to whom it is affliction enough , to have been the parent of such a son ; ) and partly that i may not cast the least suspition of dishonour upon our female-gentry , whose inconquerable vertue necessitates our goatish males to turn channel-rakers , and to scrape off dung-hills ( fuel for their lusts ) the scum and off-spring of the fordid and rascal vulgar , the scrapings and garbish of the body politick : such as that nobleman of the east would hardly have set before the dogs of the flock . how many courses of purification must such lumps of dirt mixt with the dregs of english blood undergo , before he that values the nobility of his own , can think them fit for his touch , even by the proxy of a pair of tonges . the bawd washes the cats face , pares her claws , by the transforming power of the exchange dubs her a gentlewoman : and then ( though all the castle-sope in christendom cannot wash out pusse's stains ( contracted in the chimney-corner ; ) nor all the perfumers shops in level-land take away the nautious scent of her rank blood ) presents her , as the great beauty of the land , an helen , a venus , a peer for a prince , a bed-companion for a peer . issa est purior osculo columbae ; issa est blandior omnibus puellis ; issa est carior indicis lapillis ; issa est deliciae catella publii . if there be no difference of blood , why do we boast of nobility ? if there be , why does it not recoil ( even in spight of the most lustful titillations ) into those vessels we extracted from our noble progenitors , or at least , ( for shame , ) into our faces ; fitter receptacles of it than such common jakes ? such unequal mixtures , are a kind of buggery : for though in religion there 's none , yet in nature there 's as great , and in politicks a greater distance , between the cream of nobility , and the sediments of vulgar baseness , than there is betwixt this and some ingenious animals : and in ethicks 't is a less indecorum , to see a ladies dog in bed with her , than her groom : publius commits a less solecism in dallying with his bitch , than with his laundress : catullus may with less absurdity bill with his sparrow , than his maid . that our delicate and spruce gallants ( who cannot relish prayer and fasting which would cure them of this canine appetite after strange flesh , of this orexis after dirty puddings ) should be brought to this necessity , of feeding their wolf with such course fare , at such three-penny ordinaries ; that they who will not lose so much of their height , as the bending of their knees ( to him who has promised to give his holy spirit to them that ask ) would put them to the expence of ; should ( by an unclean spirit ) be precipitated from the top of honour's scale , to the foot of the hangman's ladder , with that wanton in petronius . [ vsque ab orchestria quatuordecim transilit ut in extrema plebe quaerat quod diligat : & amplexus in crucem mittat . ] he leaps down at least fourteen steps from the top of the stairs of nobility ; that he may seek a mistress amongst the basest of the vulgar , and obtain the embraces of one of mal-cutpurse - nymphs , who last assizes held up her hand at the bar , and hardly escap'd the gallows . that our fine-nosed gentry ( who can smell state-plots and humane inventions in the most sacred religion ) should not smell the plot which their own lusts have upon their honour , nor how rank their mistresses smell of the dunghill ; can proceed from nothing but their habituating themselves to such carrion , for want of better fare . and that they are fain to feed the flame of their green-sickness-lusts with coal and cinders , must ( with all thankfulness ) be ascribed to the chastity of our english matrons : for if the ladies honour had not been impregnable , joan had never come in such request . such mushromes would never have been meat for the gods ( to borrow nero's phrase ; ) such lettice would never have pleased their lips , if the garden of truly-noble virginity had not been shut up against their importunities . let this be engraven ( in perpetuam rei memoriam ) to the eternal praise of our english ladies ; that in the hour of temptation and laying seige to their honour , they have not given up the fort. and therefore , though the off-spring of females of profligated honour , should follow the dam ( there being no sufficient presumption , whereby the father can be indicated : upon which is grounded that of vlpian : [ lex naturae haec est , ut qui nascitur sine legitimo matrimonio , matrem sequatur ; ] ( grotii de jure . . . ) and that of cotta in tully ( de nat . deor . . pag. . ) where he gives this reason , why those heroes , whose mothers were goddesses , were canonized deities , and not those that had a god for their reputed father ; because the former were of the surer side : ( ut enim in jure civili , qui est de matre libera , liber est : item jure naturae , qui de dea matre est , deus sit necesse est . ) yet for those that are born in wedlock , the common sence of nations presumes the father is sufficiently pointed out . and as to our english ladies , the respect they have to their honour , is next door to a demonstration of the legitimacy of their issue ; and that their partus [ non minùs sequeretur patrem quàm matrem ] is as sure on the father 's as mother's side ( grot. de jure . cap. . . ) nay ( to give that whole sex of all ranks its due ) though the children of servants in wedlock , among the lombards , saxons , and most nations , follow the mother : yet so famous have our english women been for conjugal fidelity ; as the law here is : [ francus , qui est aut villanus , ex patre , idemque in aliis conditionum discriminibus observatur , littleton de villanis , ] ( referente grotio ibid. ) i will therefore wave this comparison ; and fall upon the proof of that , that 's less odious , and yet will shave the seeker's prejudice ( against the faith ) more close , and come nearer the quick . § . that the gospel gives better evidence for its being rightly father'd on christ , than he can produce , to convince such a captious gainsayer as himself , that he is that woman's son , whom he calls mother . . if the depositions of gossips , midwives , &c. the evidence of a parish-register , be valid proofs ; that at such a time , such a man was born , of such parents , &c. which of all these are wanting in our case ? the things reported in the gospel have been attested by many eye and ear-witnesses , who were upon the place when these things were brought forth ; have been ingrossed in parchment-rolls ; deposited in the archives of those churches , to which they were originally directed : whither they were immediately conveighed by the hands of the evangelists and apostles messengers , under known seals , marks , tokens , hands . . if not withstanding these evidences , the bare possibility of fallacy ( either active or passive ) ( from both which we have freed the apostles in our first and second books ) may administer , to a considerate mind , ground of doubting ; whether the works and doctrine reported of christ , be indeed his , and not wrong father'd : will not that principle much more warrant me to doubt , whether thou art thy reputed mother's child ? for might not mother , midwife , gossips either deceive , or some of them be deceived ( far more probably than christ , his apostles , or primitive church ) and combine to impose a suborn'd child upon the father , rather than they a suborn'd gospel upon the world. . put case thy mother had suspected her husband would have thought her unfaithful by reason of the disparity of thy complexion to that of both thy reputed parents , and had question'd whether her alledging , that in the time of conception she had in her eye some picture of another complexion resembling thine , would have removed the scruple ; might the not rather than put a point so tender to hazard , have put thee out secretly ( as persina ( in heliodorus , ethiop . . ) did characlia upon the like account , fearing that her child , resembling andromeda whose image hung before her while she conceived , would not be thought to be the off-spring of an aethiopian . ) say thy mother , upon such a surmise , had put thee out to her whom thou callest mother ; by what prints couldst thou prick out thy way back again to thy true original , or prove to a captious pretender that this is not thy lot , to mistake thy nurse for thy mother ? . put case thy reputed father's estate was intail'd upon heirs male , or that he passionately desired a son , and his wife as passionately desired to gratifie his importunate longings ; how many ways might she invent to deceive him into an opinion , that she was teeming with a son , when she was not so much as with child ? we have frequent examples of women cheating themselves ( through their extremely impatient desire to have it so ) into a most confident beleif , that they are near the time of delivery , when they have not so much as conceiv'd . it is not long since i knew one so big with a minerva ( a brat of her own brain ; ) as when her own appointed time of labour came , she cryed out for the midwife and her neighbours ; who , though at first they had much ado to with-hold laughing out-right at the woman 's apparent folly ; yet , as her pangs and visible child-bearing pains grew upon her , her opinion grew upon them . in short , she could have no case , nor would allow them rest , till by the midwive's advice they had fairly laid a bed , with all the formalities appertaining to a woman in that condition , into which she had fancied her self ; and perswaded her she was delivered of a goodly boy ; at the news whereof her travelling throws surrendred their place to a sound sleep . i was christning a child , in peril of death , over the way where this comedy was acting , and some of this new laid woman's gossips came over to us ; to whom telling this strange story , and withal their fears , that upon her awaking ( finding her mistake ) she might fall into the like or worse pangs ; some advised , that the child i had then christen'd might be carried and shewed to her ; that so time might be gain'd for the allaying of her passion . had now the parents of this child been content to forego it ; it might have found a mother , who would as verily have believ'd it to have been her child , as thou believest thou art the son of thine own mother , or as thy mother believes thee to be her son. and had the company been bound to keep silence , he might have rock'd the cradle , whose own the child was not ; and the cobler's son , on the surest side , might have proved the gentleman's heir . if women's fancy can thus impose upon their wit , how much more easily may their wit impose upon our fancy ; when they set their inventions on work , how they may ( in case of barrenness , abortion , &c. ) free themselves from the frowns of their ( upon that account churlish ) husbands ; or gratify the longings of their otherwise repining and dis-satisfied mates , with the joyful acclamations of [ god give you joy of your son. ] canst thou give any other kind of proof , that this was not thy case , than we alledg to prove it was not the gospel's case . to be sure thou art not able to imagine any such temptations to have pressed the apostles , to the use of such legerdemain ; as not only may rationally be supposed , but are actualy recorded , to have induced some women to such like practices . . say thy mother used none of this craft , but was really delivered of a son ; what evidence can she her self have , or those who were then about her give , that thou art that child which was then born , [ verum est de factis nullam esse certam perceptionem ; sed ea quae solent in conspectu hominum fieri sui generis certitudinem habent extestimonio : quo sensu mater certa esse dicitur , quia inveniuntur qui quaeve partui & educationi adsuerunt : ] ( grot. de jure , . , . ) we cannot have a certain perception of matters of fact , but such things are done in the sight of men have that certitude , is proper to them , by testimony : in which sence the mother is said to be certain , that such an one is her child , because others were present at the birth and education of it , &c. hence menander saith , mothers love their children more tenderly than fathers ; because mothers know them , but fathers only deem them , to be theirs . yet how many miles does thy mother's grounds of this certainty fall short of those , upon which the belief of the gospel's legitimacy is grounded ? what privy mark could she give thee ( at thy coming into the world ) whereby she can assuredly know , that that babe which the midwife wash'd , and swadled , and presented to her was that which she was delivered of ? or if we presume the midwife did honestly restore the pledg ( for our prudent fore-fathers , to prevent that collusion , which they providently foresaw might be used here , took the midwives sworn : and perhaps when thou wast an infant ( and had not learn'd to discourse the world into a contempt of the deity ) oaths were accounted sacred and obligatory ; ) yet what privy mark did she take to know thee by , or years after ? ( sebastian king of portugal was beholding to such a mark , for his release out of the goal of venice , and for his restauration to his crown ; ) and nothing would convince the sagacious hydaspes that characlea was the child of his queen , till sisimithres made her strip her arm , and shew the print of an elephant stamp'd thereon ; a mark which she brought with her into the world ( heliodor . aethiopic . l. . cap. . ) to whom did she communicate the knowledg of that mark ; for she her self is but a single testimony : whereas we have four , and all agreeing in the same circumstances of every story , better than any two ever did , in an history of such length and variety . i will not here urge that thy mother might do all this , and yet not know who begat thee ( and yet be an honest woman , and true to thy fathers bed for ought she knew . ) for such an accident might perhaps befall her , as befell the widow of burdeaux ; of whom the lord montagne ( l. . ch . . of his essays ) tells this story , that she was got with child , she knew not when , nor where , nor by whom ; and therefore got the parish-priest to cry the father of it : and to publish in the church , that whosoever he were that was guilty of that fact , she would forgive him , and ( if he pleased ) make him her husband , &c. i doubt not but had her husband been then living , she would have father'd it upon him , with as much confidence as thy mother father'd thee upon hers . but say this was not her hap , to be taken asleep in the chimney-corner : wast thou chain'd to thy cradle ; and a padlock hung at each end of the chain : and the keys deposited in the hands of sufficient persons , of known diligence and integrity : for else , for ought that thou knowest , thou maist be a fairy-elf chang'd in thy cradle . and verily , except thou canst disprove the truth of that maxime , that [ the baptismal character is indelible , ] thy renouncing of it is a stronger presumption that thou art a changeling , then any of those , than all those thou alledgest against the gospel's legitimacy . and when thou wast loosed from thy cradle : was a chain ( with the like caution and ceremony , ) put about thy neck and the wrest of one or more guardians , who led thee up and down like a monkey , till thou came to puberty ( not to fix thee , that term of thy walk , thou hast not yet attain'd to , years of discretion ; ) for else the child that was then born may be secretly conveighed or made away , and thou be nothing but a supposititious perkin or lambert ( as it happened to the duke of clarence , and edward the fourth's children . ) § . besides , art thou the none-such of the world ? may not another so near resemble thee , as a third man cannot discern which of the two thou art ? vibius and publicius were so like pompey the great , that they were usually saluted by one another's names ; and wheresoever either of them appear'd , the people stood up , as if pompey had been in presence : this was fortunes play ( saith my authour , valerius maximus ) with that family ; but she played fairer with him than she had done with his father ; for of him menogenes his cook was so perfect a copy ; as he could not ( with all his courage , or the forces he commanded , repell the fastening of his cook 's name , upon himself ; or of his honour upon his cook. neither the probity of cornelius scipio his manners , nor the reverence of his ancestors , could hinder the inserting , among the illustrious names of his family , that of serapion , the sutler ; such was the resemblance betwixt them . rome had two consuls together , who , when they sate in the theatre , had as many spectators as they that were upon the stage ; by reason of their resembling two players : of one of which , [ spinther ] lentulus was sirnamed : and metellus his colleague had been branded by the name of the other , [ pamphilus ] if he had not , in imitation of his nephew , repulsed it . but mesalla his consular dignity and office of censor could not teach the people better manners , than to be-spatter him with the nick-name of menogenes : nor curio his many honours prevent his being called burbulius : blots inured upon them , for their resembling two actors of those names . artemon was so perfect a samplar of king antiochus , as laodice having slain the king , placed him in his bed , where he so well acted the part of dying antiochus , as the people admitted ( in pretence ) to here the last words of their departing prince , believed verily they heard and saw the king himself committing , at his last gasp , laodice and his children to their fidelity . hybreas the oratour , in lineaments of face and whole body was so peer'd by the sweeper of his school , as the eyes of all asia did as good as point him out for his brother : all the mark of difference betwixt them was the oratour's fluent tongue ; ( never was that of the philosopher more seasonable then here [ loquere , ut te videam : ] speak that i may see thee . ) the proconsul of sicily found a fellow of that province , so perfectly like himself , as he could not imagine how that oneness of shape should happen , seeing his father never came into that island ; till the sicilian quicken'd his fancy , rub'd up his invention , by telling him that his father had often been at rome . by means of this coincidence of outward features , speech , garb , port , &c. ( improved by the art of palliation and personating ) how many base fellows have insinuated themselves into noble families , and estates they were never born to . equitius firmianus ( of no better bran then the picene smelt-mills ground ) made the people of rome so verily believe he was the son of t. graccus , as they prefer'd him to the tribuneship . herophilus ( a horse-leech ) by giving out himself to be the grand-child of caius marius , obtain'd that repute ; as many of the ancient roman plantations , the fairest corporations , and almost all societies within the empire , chuse him their patron : insomuch as he began to vie with caesar in his greatest glory ( even after the conquest of his rival pompey ) in the point of popularity ; and concluded with an attempt ( after caesar's murder ) to send the senate after him . the sacred majesty of the great and fortunate augustus could not shield it self from this kind of injury : for a sawcy knave had the boldness to fain himself the son of his sister octavia ; who had ( as he said ) for his exceeding deformity exposed him to a poor woman , and taken her child in exchange for her own . another had the face , to assert himself the son of q. sertorius , and the luck to be believed ; notwithstanding that sertorius his lady could by no force be compell'd to own him ; any more than all the arguments we could use ( from the testimony of the parish whence he was sent , from his wanting an eye and his having all the other marks which her child had ) would prevail with one of my reverend and religious father's parishioners , to acknowledg a child for hers , which was sent to her out of ireland , where she had formerly lived with her husband . trebellius calca had so far insinuated into the people a belief , that he was the son of clodius ; as clodius his right heir had much ado to keep his estate out of his clutches . in sulla's dictatorship , a rude clown burst into the house of cn. asinius dion , and casting his son out of doors , took upon himself the name of dion's son , and the possession of his goods : which he kept till the reign of caesar. smerdis , the magus , might have passed still for smerdis the son of the great cyrus ; had he not been detected by his ear-mark . that jew of sidon whom josephus mentions ( antiq . . . ) did so perfectly resemble alexander the son of herod ) ( whom his father had slain ) as he perswaded all the jews of cyprus , yea all that set eyes upon him ( every where ) who had seen the true alexander ( and those most , that had been best acquainted with him ) to believe , that he was the very alexander ; one of whom celenus ( a freeman of augustus ) being sent by the emperour to take a view of him , though he had been the play-fellow and most familiar acquaintance of alexander , yet he could discern no difference betwixt him and this his counterfeit : nor had he been detected , if the sagacious and eagle-eyed augustus had not perceived wanting in him that softness of hand , and grace of body ; which to persons of noble extract and delicate breeding , is hereditary ( joseph , antiq. . . bel. jud. . . ) examples are numberless of strange and base slips that have been ingrafted into noble families : infinitely more persons have been suborned than religions : and therefore if those presumptions , which the sceptick brings against our religion , be applyed to politicks , ( and 't is all the reason in the world that he should be forc'd to buy and sell by the same bushel ) down goes nobility and gentry , all distinction of lines and families , and all possibility of making good our claims of honour , patrimony , or whatever we hold by our birthright : for upon his may-be-principles , wherewith he militates against the faith divine , he destroys all humane faith , turns the world into a chaos , and renders it disputable , whether augustus may not be a baker's son ; our most famous god-born heroes , the sons of the earth : the most splendid princes and illustrious nobles , the off-spring of grooms and muleters . i prostrate my self at the feet of his most sacred and serene majesty , the princes of the royal blood , and the rest of the honourable nobility , for their favourable interpretation of this freedom of speech . to whom i will not make that apology which st. ambrose made for his to valentinian ; ( lib. . epist. . ) neque imperiale est , libertatem dicendi negare ; neque sacerdotale , quod sentiat , non dicere : ( neither would it sute my case , with which st. ambrose his [ sentiat ] will not comport : for i speak not what i think , but what the atheist's arguments against the scriptures would tempt men to think . ) but this , that my parrhasie proceeds ( next to the service i owe to the blessed jesus , and to the souls for which he died ) from the regard i have of their honours , and that deep resentment of a design the atheist is carrying on , to disseize them of their most deserved and indubitable birth-rights ; while he puts in these feeble exceptions against the legitimacy of the gospel , as may ( with far more colour ) be alledged against the legitimacy of the most undoubted heir apparent . this pillar and foundation of truth , [ the testimony of the church primitive and universal , ] taken from eye-witnesses ( for eusebius saith that quadratus made proof ( to adrian the emperour ) of the truth of christ's miraculous cures , from the testimony of many of those , upon whom they were wrought : who lived long after christ's ascention , and numbers of them unto that very time , when he wrote his apology , eus. hist. . . ) this pillar ( upon which these sampson-wits are leaning , with all their strength , to pull it down ) cannot fall , but all our birth-rights fall with it ; as having nothing else to bear them up , but pegs fasten'd to those pillars , stones built upon that foundation [ the testimony of particular and private christians : ] which if it be exauctorised , welcom that of homer , in its most levelling sence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that of menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . no man shall know where to find father or mother : we must draw lots for both parents , as the lybians did for the father . we must be baptized after the marcionist's form in the name of the unknown father ( irenae . l. . c. . ) or each man know his own by presensation , as jarchus ( the indian king ) did the parents of apollonius ( philostratus lib. . de vita apollonii . ) except being by this levelling policy turn'd into . terrae silios , we be resolv'd ( with those earth-born brethren in the poet ) to destroy one another by endless contending . tantum irreligio potuit suadere malorum . the irreligious imperswasibleness of the sceptick , which inclines him to cavil at the churches testimony to the truth of evangelical history , and to question his own christian-name ; will , with more shew of reason , induce the world into a disbelief of every man's sir-name , and bury all , men's birth-rights in the rubbish of buzzing exceptions : which strike their venomous sting deeper into the sides of the state , than the church ; her testimony being a better proof of the gospel's legitimacy than any man can produce of his own . [ audacter dico quòd sine fide neque infidelis vivit : nam si ab insideli percunctari voluero quem patrem vel quam matrem habuerat ? protinùs respondebit , illum atque illam : quem si statim requiram utrùm noverit quando conceptus sit , vel viderit quando natus ? nihil horum vel se nosse vel vidisse fatebitur , &c. ] ( gregor . dialog . l. . c. . ) i affirm confidently ( saith gregory the great ) that the very infidel himself doth not live without faith ; for if i ask an infidel , who is his father or mother , he will forthwith answer , such a man , such a woman : and if i then demand of him whether he knew when he was conceived or born , he will confess that he knew neither of these , but believes that he was begotten by that man whom he calls father , of her whom be calls mother , upon the account of probable testimony . ] in se spuit qui in caelum spuit , he spits in his own face who spits in heaven's face , as seneca of old observ'd ( consol . ad polyb. c. . ) and from him our companella in his atheismus triumphatus . chap. ii. the suffrage of the adversary to the testimony of the church . § . pagan indictments shew what was found christianity in pagan courts . § . christian precepts and examples civilized the courts of heathen emperours . § . pliny ' s information concerning christians to trajan . § . what it was in christians that maximinus hated them for . § . . turn over the examinations , the confessions , of christians , in open court , before pagan tribunals ; where the same thing was done before the face of the heathen world that was done at baptism in the face of the church . [ excepto martyrio , ubi tota baptismi sacramenta complentur . baptizandus confitetur fidem suam coram sacerdote , & interrogatus respondet ; hoe & martyr coram persecutore facit : ille , post confessionem , vel aspergitur , vel intingitur ; & hic vel aspergitur sanguine , vel contingitur igne : ille confitetur se mundi actibus renunciaturum , hic ipsi renuntiat vitae : ] for this cause the ancient fathers believed martyrdom to supply the want of water-baptism ; because therein were performed all the rites of baptism : the martyr confessed , before the persecutor the same faith , which he that was to be baptized confessed before the priest : he , after confession , was dipp'd or sprinkled with water ; the martyr either sprinkled with blood , or plung'd over head and ears in fire : he promiseth that he will frsake the life of the world , the martyr renounceth life it self ; ( gennadius de eccles . dogmat . in appendice ad . tom . operum sancti augustini , pag. . ) let us , i say , examine the confessions of martyrs and in them you may find the substance of the gospel : peruse their indictments against the martyrs , examine what crimes they charged confessors with , what it was for which they raised against christians those out-cries [ christiani ad leones , away with these fellows to the lyons ; ] they are not fit to live : they will not worship our gods ; they will not sacrifice for the emperour's health ; they worship for god one jesus , who was born in judaea , whom pilate ( at the request of his own nation ) put to death as an impostor ; who gave his followers a law destructive to humane societies , set up an unsociable , an unpracticable religion , &c. and there we meet with the sum of christian religion . st. james his crime , for which ananas the younger ( the high priest and a saducee ) put him to death , in the vacancy of a governour ( betwixt festus his death and the coming of albinus ) was , that being ask'd , what he thought of jesus that was crucified ? he answered ; why ask ye me of jesus , the son of man , when as he sitteth at the right hand of the great power in heaven ? and his asserting the resurrection ; ( as saith aegesippus in eusebius ec. hist. . . ) which the story , that josephus gives , of his death , confirms ; not only telling us that the jews imputed the fall of jerusalem to their sin , in slaying that just person ; but that the whole body of the religious jews moved albinus to put ananas from the high-priesthood , for imbrewing his hands in the blood of so just a man ; a title conferred upon him by that party out of an odium to the sadducees ; and because he died in witnessing to those articles of christian faith , which oppose saduceism ( upon the very same account that they sided with st. paul. ) the questions upon which domitian examined the reputed kinsfolks of our lord , were , concerning christ and his kingdom : in what manner , and when and where it should appear : to which they answered , that it was not worldly or earthly , but celestial and angelical ; that it should come at the consummation of the world , when that he coming in glory shall judg the quick and the dead , and reward every man according to his works : ( eus. ec . hist. . . out of aegesippus : ) which story , together with that of the noble flavia's banishment for the same doctrine , he tells us , he found recorded in the pagan histories of that age. in the persecution of the gallican church , under antoninus verus ; his bloody lieutenants writ the cause of their process against those christians , to have been their professing christ to be god ; their refusing to give divine worship to any but god , their believing the resurrection , their communicating in the sacrament of christ's body and blood : in their solicitating them , to renounce christ , to adore their pagan gods ; in their calumniateing them with thiestian banquets ( for which they had no ground , but the confessions of some that fell ( under the weight of that intollerable persecution ) informing their examiners , that in their sacred assemblies they ate and drank the body and blood of our saviour : in answer to which misprision the martyrs would usually argue ; that it was extremely unlikely , that they should devour infants , when their religion did not suffer them to suck the blood of beasts , nor to eat any flesh with the blood ; ( tertul apol. adv . gentes : ) taking that for their medium , in their disputes with heathens upon this point , as a thing famously known . ) and lastly in their burning their bodies to ashes , and throwing the ashes into rhodanus ; ( when yet the emperour himself bestowed an honourable burial and sepulchre upon his horse panasinus : ( julius capitolinus in vero imper. ) whether in affront to our christian hope i know not . but his lieutenants did dissipate and drown the ashes of christian martyrs on purpose to prevent their resurrection : whereof ( say they ) the christians being fully perswaded , contemn punishment , and hasten themselves chearfully to death : now let us see whether they can arise , after this dissipation of their bodies . all which the french church hath left records of ( taken in open court ) in their epistle to the asian and phrygian churches : ( euseb. eccl. hist. . . ) § . if the scepticks except against these allegations ; that we have them but at second hand , and not immediately from pagan records , and demand to see the original ; ( though that be a request not all out so reasonable , as if a man , pretending to dissatisfaction in a copy taken out of the parish-register , certifying his parentage , and attested to by the incumbents hand ; should demand to see the register-book it self ) we can gratifie his utmost curiosity . for we may gather what kind of people christians were , by taking out those characters of them which secular historians give , while at once they describe the temper of those civilized emperours who indulg'd them ; and give in that indulgence as the reason , of others raising persecution against them : alexander severus ( saith lampridius ) [ christianos esse passus est ] permitted christians . this he would not have done , had their religion tolerated theft , uncleanness , lying , bribery , &c. which the emperour so far hated ; as he made proclamation to forbid all such criminals to salute either himself or mother or his wife , prohibited mix'd baths ; would not allow [ lenonum , & meretricum & exolotorum vectigal in sacrum aerarium inferri , ] the tribute of brothel-houses to come within the sacred treasury . and yet his court was so frequented with christians : as maximinus , his successor , raised persecution against them , out of that grudg he bare to the family of severus : ( euseb. l. . c. . ) and his mother mammea sent for st. origen , and entertain'd him in the court as her chaplain ( id. ib. c. . ) to whom her son was [ unicè pius ] above measure dutiful , and built in the roman palace dining-rooms for her ( lamprid. alex. sever. ) [ places ( i suppose ) separate from common use for the celebration of the christian feast . ] he caused the sinews of the fingers of a notary , who had delivered into the court a false breviat of a cause depending , to be cut off , that he might be disenabl'd ever afterwards to write ; and yet he permitted origen , and other christian doctors , who gave in to the world a breviate of christs cause to reside in the palace ; an argument that they were not in the least suspected of forgery : when a nobleman of a sordid life , and given to bribery ( who had procured some kings to intercede to the emperor for him , that he would bestow upon him some military promotion ) was admitted into his presence ; he was in the presence of his patrons , convict of theft ( that is bribery ) and by their sentence condemn'd to the cross. had the preachers of the cross been under suspicion of that , or the like crime , they would have sped no better . he caused turinus for lying , to be smoak'd to death in a fire of green wood , while the cryer made this proclamation [ fumo punitur , qui fumum vendidit , ] would so great an hater of lyars have tolerated christians , had they been guilty of that vice : would he have honoured our saviours image , with a place in his chappel ( amongst those of apollonius , abraham , orpheus , and others , whom he deemed choice men , and holiest souls ; ) if the doctrine he taught had been any other than pious , any other than what the gospel communicates ? would he have taken up thoughts of building a temple to christ , and receiving him into the number of the gods , but that he was advised , that the whole empire would then turn christian , and desert the temples of all other gods ? if the christian religion had not exceld all others , and been then presented , according to the evangelical pattern now in being ? if the custom of ordaining christian priests after trial ( according to the now extant evangelical prescript ) had not been then in use in the church ? would he ( by name ) have commended that custom of christians to the imitation of the romans , in the appointing of provincial governours and civil officers . [ cùm id christiani facerent in praedicandis sacerdotibus qui ordinandi sunt . ] ( lamprid. alex. severus . ) had not the christian religion , then profest , been ( as it is now ) against serving the belly ? would he have adjudged the benefit of a publiek place , which they had taken possession of , for divine service , rather to the christians than to the cooks ? whence learn'd he to offer those incomparable jewels , which an ambassador presented , to sale ; and when he could not meet with a chapman would give the price ; to hang them on the ears of venus , rather than his wives : but from that of st. peter [ whose adorning let it not be that outward of wearing of gold ] this he did ( saith lampridius ) to prevent the queens giving bad example to other matrons , by this excess of costliness in attire : who also ( being a pagan historian ) writes , that if any of his soldiers had in their march , offered violence or done injury to any man , this pagan emperor would see him beaten before his face with cudgels orrods , or more grievously punish'd , if the offence deserv'd it : ingeminating to the offender , this expostulation [ wouldst thou have this done to thy self , and thy own possessions , that thou dost to another ] ( and that he was wont , while he was giving correction to the culpable , to cause proclamation to be made by a cryer ) [ what thou wouldst not have done to thy self , do not to another ] ( quod à quibusdamsive judae is sive christianis audierat ) which he had heard , either from some jews or christians . thou mayst learn by this , reader , that lampridius was a pagan : for otherwise he would never have made such a dis-junction , as ascribes that saying to the jew , which never came in his mouth : but downright have affirmed ( as other heathens did , who studied the case of the christians on purpose to oppose it ) that this was a christian proverb . though that other precept was originally judaick which he walkt by , when in judging that widows cause , whom a soldier had plundered of more than he could restore , he disbanded the soldier , & made him work ( at his carpenters trade ) for the relief of the widow . in the history of this our emperour , here are sufficient intimations given us of those qualifications of the christian faith and professors , as speak it , and them to have been such then , in the apprehension of pagans , as they are given out to be in the gospel at this day , viz. a religion instituted by , and a sect named from christ , a person of such holiness , as he deserved to be numbred in the rank of the best and divinest philosophers , and would have been enrolled amongst the gods , but for fear that the religion of his institution would put down all others ; it containing those excellent precepts , which so civilized the followers of his doctrine , as they were permitted in the court of this emperour , whence all vicious persons were prohibited ; and were of that use in the administration of the affairs of the empire , as this very best of heathen emperours took those rules and practices of christians for his pattern , which the gospel exhibites . should i prosecute the reigns of the rest of the emperours , who had a favour to christians ( though themselves were none . ) it would swell my discourse to too great a bulk , i will therefore content my self with two instances more . § . one out of pliny , who in laying down the reason why trajan remitted that persecution which his predecessors had raised against christians , presents them in their religious assemblies and civil converse , walking by that rule of faith and manners , which is extant at this day in the evangelical and apostolical writings . this great agent of state under trajan informed the emperour , that by examining those that were brought before him , and accused as christians , he had learn'd this to be the sum of their religion ( of their crime or errour , as pliny calls it ) [ that upon stated days , they were wont to assemble before day to sing songs , and make prayers together to christ , as god. to bind themselves by the sacrament , not to any mischievous or dishonest action , but that they should not commit thefts , robberies , or adulteries , that they should not break their word , betray their trust , or falsifie their promise ; that they should not with-hold or deny the pledge , when they were call'd to restore it : that after the performance of divine service , their custom was to depart every one home , and afterwards to meet together again to take meat in common , to keep harmless love-feasts . ] this ( saith he ) i extorted , ( and this was all i could learn by racking them to know the truth . ) in the same epistle , he testifies the wonderful growth , and prevailing of the christian religion , through the perseverance of the martyrs ; multitudes professing it , of all ages , orders , sexes in cities , villages , hamblets ; [ insomuch as the idol-temples were almost left desolate , their solemnities of a long time intermitted , the sale of sacrifices and victims , in a manner given over , by reason there were so few buyers . ] ( plin. lib. . ep. . trajano ) a description of the religion and state of the christian church , ( so exactly answering that which the gospel gives , as if it had been transcribed thence , ) is here drawn out to the life , and transmitted to us , by the pencil and pen of an heathen , employed ( by the roman emperor ( to take an account of the religion profest by christians ; to inform himself what it was , wherein they , so far differ'd from the religions establish'd or allowed , by the imperial laws , as to be therefore universally hated : and taken from their mouths , that were [ cognoscendis causis christianorum ] ( plin. ibid. ) appointed to take cognisance of the causes of christians ( as such ) brought before them . § . my last instance here shall be , the account upon which maximinus raised the sixth persecution , as it is laid down by eusebius , ( and proveable out of lampridius and capitolinus ) [ maximinus , by reason of that grievous envy wherewith he burned against the houshold of alexander ( where very many christians converst ) stir'd up a bitter tempest of persecution against the christian pastors : because they had taught that doctrine whereby the imperial court had been so much civilized ] ( euseb. hist. l. . c. . ) this beast ( saith capitolinus ) who was so cruel , as some called him , cyclops ; others , busiris ; others , phaleris ; some typho ; ( and the senate inade publick , and the whole city private supplications , that such a monster as maximinus , might never be seen at rome . ) so mortally hated alexander for his severe virtue , and the strictness of his court : ( to which he had brought it by converse with christians , and by conforming his government to their precepts , ( saith lampridius in his alexander ) as the vulgar charged him with the murder of alexander : and moreover , he put to death all the ministers of state , and familiars of alexander . [ dispositionibus ejus invidens ] grieving to see so good men in place . if now thou wilt seek ( reader ) what kind of men and courtiers they were , for whose christian manners this monster hated them , and persecuted the christian doctors , for introducing this civilty into the roman ( then pagan ) palace ( and therewithall learn what went for christian virtue above years ago ) thou wilt find that maximinus persecuted as christian those evangelical precepts which the apostolical vvritings commend to us , and are not to be found , but there , or in books derived from thence . and thou needest not go far for a resolution of this enquiry : for lampridius will resolve thee , who in answer to that question of constantine [ how alexander a stranger born of syrian extract , became so excellent a prince ? ] tells him , that though he could alledge the indulgence of mother nature ( who is a stepdame to no country ) and the fate of heliogabalus ( which might have terrified him from vicious living ) yet because he would suggest to him the very truth , he commends to him what he had already written , and constantine read ( i suppose touching the favour he had to christians , and his sucking in their precepts ) upon the perusal whereof , and reflexion upon that saying of marius maximus [ it is better and more safe for the republick , that the prince himself be evil , than that his friends and counsellors be so ; for one evil man may be oversway'd by a multitude of good men ; but a multitude of bad men can by no means be brought into order by one , though never so good a prince . ] and that answer , which homulus gave to trajan , when he said , that domitian was the worst of men , but had good friends and agents . [ he must needs be a worse prince than domitian , who being a better man than he , had committed the administration of publick affairs to men of a bad life . ] he presents it to constantine as a thing not at all strange , that alexander should prove so good a prince ; seing by following his mother mammaea's instruction , ( which she had learnt of her christian doctors ) he himself became the best of men . [ optimus fuit , optimae matris consiliis usus ] and had constituted his court , and adopted familiars of men , [ not malicious , not ravenous , not thievish , not factious , crafty , consenting to evil , haters of goodness , lustful , cruel , circumventors , scorners : but holy , venerable , continent , religious , lovers of their prince , who would neither reproach him , nor be a reproach to him , who would take no bribes , would not lye nor dissemble , nor betray their trust , but love their prince . ] such singly as one of them ( catilius severus ) he stiles [ vir omnium doctissimus , ] another , ( aelius serenianus ) [ vir omnium sanctissimus ; ] another ( quintillius marcellus ) [ quo meliorem nè historia quidem continet ] another ( fabius sabinus [ cato sui temporis , &c. ] and altogether , such , as gave occasion to the senate ( after that , by the overthrow of maximinus , the affairs of the roman empire were brought to that state , wherein alexander left them ) to congratulate the new emperours ( maximus and balbinus ) with the wish of scipio affricanus [ ut in eo statu dii rempublicam servarent in quo tunc esset , quòd nullus melior inveniretur ] ( julii capitolini max. & balbin . ) that the gods would preserve the common-wealth in that state wherein it was , there being no better imaginable than that which alexander following those evangelical precepts ( which are at this day given out as the peculiar doctrine of our saviour ) had reduc'd it to : for the publishing of which , maximinus hated and persecuted to death the christian doctors . so that as our ruled law-cases inform us what is treason , felony , &c. so we may inform our selves of the great things of christs law , by observing what pagan judges found to be christianity , and censur'd in them as criminal . this is one most unsuspectfull way , whereby it hath pleased god to hand down religion to us , upon which gracious providence let me make these reflections , to enforce it upon our minds . . what we meet with in such records , is christianity confest with a witness ; t is christianity writ in the blood of the professors of it ; it is christs name in capitals superscribed over his cross , ( the truely venerable relicks of martyrs ) whose tombs would speak , were the scriptures silent ; the preaching of the cross by men not coming from the dead with it , but ( what is more powerful ) going to death for it . . as the original testimony of christian confessors , is in this case very venerable ; so the transcript of that testimonie is very credible : it being conveighed to us from them by the hands of most malicious enemies ; whose wrath the lord so far restrain'd , as to make the remainder of it praise him , and serve his church . had rome heathen not been more ingenious than rome papal ; she might either have thrown the confessions of martyrs into the fire with their authors , or have left them to posterity so mangled and dis-figured , as we should not have been able to have pick'd one word of the gospel religion out of them ; nor have known any whit better for what they suffer'd , than we can now know out of popish records , what jerom of prague , john huss , wickliff , and the waldenses suffer'd for ; scarce one of forty of those articles they are charged with , being to be found in their own writings , or the most authentick histories of them . this is one part of that mystery of iniquity ( to put saints into devils-hoods , fools-coats , and wild-beasts skins , that they might have some colour for bayting them ; ) which was not working so early as pagan persecution ; and through gods thus restrayning the heathens malice , it comes to pass , that we have a true account out of their own court-rolls , what they charged christians with , the life-blood of the gospel conveighed to us from the heart of the martyrs , by the hands of persecutors . chap. iii. the substance of christian religion , as it stands now in the gospel , is to be found in the books of its adversaries . § . the effigies of the gospel is hung out where it is proscribed . § . hierocles , attempting to out-oye jesus with apollonius , hath presented to the world the sum of evangelical history . § . more apes of christ than apollonius . § . christ's doctrine may be traced out by the foot-steps of the hunters who pursued it . § . . the substance of the gospel is delivered to us in the polemical vvritings of such as did most hotly and cunningly oppose it . as we may learn , out of the thomists confutations of them , what are the opinions of the scotists : and out of the scotists opposing of them , what are the opinions of the thomists ( bating their mistating the question , and their wresting the terms of it , to serve their own turn : ) so we may gather the main points of christianity out of those authors , who set themselves to oppose it ( saving that here and there they pervert its sence , to make it more odious . ) the effigies of the gospel ( though bespattered with their dirty misinterpretations ) is hung forth there , where it is proscribed , in those books , where it is condemned . i am perswaded , by that little i have read , and that much i have observed , in that little reading , looking that way ; that a man furnish'd with leisure , and the conveniencie of libraries , might find out , not only the general sum of the gospel , but the contents of every book , comprised in the undoubted canon , under the rubbish of pagan controversies and calumnies against the things therein specified . the roots of every material gospel-truth ( that flower and blow within the pale of christ's inclosed garden ) may be found ( if we dig there for them ) in the outward court or vvaste that has been troden down of the gentiles . the tables of christ's royal law ( that hang out bare , and to open view , on the pillars of the church ) lie buried under the earth ( tepidae & trepidae contradictiuneulae , to use st. austins phrase ) of pagan tepid and trepid contradiction , in the very temple of the idolaters , in the strong holds of those that have captivated them ( but as the philistines did the ark ) till we fetch them thence . did we mistrust all the copies of the gospel in our own hands , we might fetch an undoubted one out of the enemies tents ; and as intire as the ark , and its appurtenances were ( when david brought it back out of the land of the philistines ) not a pin wanting in the tabernacle , not a tittle wanting in the book of testimony . . we have a compleat history of the miracles mentioned in the gospel , in those pagan writers , whose drift is , either to paralel or out-vye christ and his apostles , in those mighty vvorks were done by them ( as jannes and jambres withstood moses ) by presenting , to the fascinated eye of the mind , shadows of those substantial vvonders , which christ and his apostles wrought : in their vvritings you may see the star that guided the wisemen to our saviour , hear the angels singing his genethliacum ; here you meet with persons of mean extract and education , arrived ( ex tempore ) to that height of knowledge , as the greatest philosophers have been silenc'd by them ( as the scribes , pharisees and lawyers were by christ ) here you have produced examples of men , that have cured the blinde , lame , possest ; with a touch , with a word , with a nod ; that have raised the dead , that have themselves been restored to life , after they had been dead , not only days , but years , have been taken up into the clouds ; have obtained divine honours , temples and the repute of gods. this is a manifest argument of the pagans assenting to the truth of gospel-history , of their acknowledging christ to have done those wonders the gospel reports of him . else what needed this waste of like narratives ? vvhy did the aegiptian sorcerers make shew , that they could turn a rod into a serpent , if they had not seen moses his rod first turned ? the truth always goes before the counterfeit . vvhile i lead my reader ( that i may give him a prospect of this truth ) into those places which are most infested with pestilential airs : to secure himself from the malignity thereof , let him take this antidote , made up of these cautionary ingredients . . as to matters of fact , there is as wide a difference betwixt our and their reports ( in point of the credibility of the evidence ) as is betwixt the fables of tom. thumb , the tales of robin hood ; and the most authentick chronicles . ours being of things done before many vvitnesses , in the open sun ; their 's in a corner , and for which we have nothing but the bare word of him that did them , or his that reports them . diocles his author , philostratus , grounds all his whole stories upon the report of demaris , the disciple and servant of apollonius : most of which happened before demaris saw apollonius his face , and many of which were done behind demaris his back , in his absence from his master : so that all depend originally upon apollonius his own testimony of himself . . as to the pagans exceptions against the articles of the christian faith , they proceed upon these fallacies . . upon their misunderstanding some words , which we use in a peculiar sence , or they wrest from their common sence . . upon their confounding [ the divine oeconomy , ] the distinction of the two natures , in the person of our saviour ; concluding he is not god , from such things as he did or suffered , on purpose , that he might declare himself man. . and for their cavils against our christian morals , they are raised . . from their not distinguishing betwixt god's changing of his methods of providence to us , and his changing of his own mind in himself : or , . from their mis-applying , to the external court , those laws christ intended for the court of conscience . what falls not under these i shall solve as i meet with them ( if i think them worth answering . ) in the interim , having thus secur'd my reader from mortal danger , i shall venture to give him a sight of christ , in the high priest's hall , before pilat's judgment-seat , in the crowd of those that cried [ crucifie him . ] vopiscus ( in his aurelian ) hath this story : when aurelian found the gates of thiana shut against him , he said in a rage , that he would not leave a dog alive in that town : but the town being taken , when his souldiers ( thinking to gratifie his fury ) ask'd him if they should depopulate that place : he bid them kill all the dogs they found there , but not a man save heraclommon , who betrayed his native place , and therefore would never be true to him this alteration of the emperour's mind ( saith vopiscus ) is reported by some grave men , and recorded in some books of the ulpian library , to have been occasion'd by apollonius thyanaeus his ghost's appearing to him , and saying , [ aureliane , si vis vincere , nihil est quod de civium meorum nece cogites : aureliane , si vis imperare , à cruore innocentium abstine : aureliane , si vis vincere , clementer age . ] who was there amongst men more holy , more venerable , more august , more divine than this apollonius ? he raised the dead to life , he did and said many things beyond humane power , upon the account whereof , he was worshipped as a god , &c. but , as such things would never have been invented of him , if they had not seen such things done first by christ : so vopiscus hath no author for all the strange stories of apollonius , but philostratus ; i shall therefore wave reflecting upon him , till i have shewed how § . hierocles ( out of the history of philostratus ) attempts to compare apollonius to our saviour , in the point of miraculous works , and stupendious occurrencies . ( upon the account of this conceited resemblance alexander severus had his image , together with christ's , in his chappel , amongst the images of the chief gods : ) ( lampridius . ) the angel gabriel appears to the mother of our lord ; to his , a fantasm that called himself the egyptian proteus . angels sung at christ's birth ; at his a flock of swans : ( philostrat . de vita apol. lib. . ) christ was not brought up in the schools of the prophets , yet attain'd that height of knowledg , as he understood more than all the doctors ; knew what was in the hearts of men . apollonius ( as philostratus reports from damaris ) told damaris at their first congress , that without artificial instruction in the knowledg of tongues and sciences , he was naturally endowed with a presention of things , could understand all languages , the voices of birds ( so as he would ordinarily discourse with them ; ) yea the secret thoughts and conceits of men . appollonius understood a sparrow , that came to inform a flock of sparrows , that at the gate an ass was fallen down under his burden , and had spilt the sack of wheat . porphiry triumphs in this story , and would prove its likelihood by two others ( tiresias and melampus ) who understood the voices of beasts ( in de abstinen . ) but lucian ( in his alexander ) affirms this apollonius to have been an arrant cheater saith ( vossius de orig . idolat . lib. . cap. . ) christ made an escape through the throng of his enemies , unseen , unobserved by them ; apollonius could convey himself out of prison , out of the closest chains : christ was transfigured before the apostles ; damaris observ'd apollonius frequently to have assumed a form more august than humane , to have been elevated two cubits above the earth , and to have hung as a glorified body in the air , by an art he had learn'd of the indian brachmans : ( philostratus , lib. . & . ) christ fed many thousands with five loaves , and at another time four thousand with seven loaves : apollonius was present when the indian brachmans entertain'd king jarchus with a banquet upon the ground : where the earth ( ex tempore ) brought forth grassy beds , for the guests to sit down on ; where they were served by four brazen statues ( in stead of cup-bearers ) with wine and water , flowing from four three-footed stools , as so many living fountains : ( idem ibidem . ) christ foresaw the earthquakes , pestilences , &c. that forerun the destruction of jerusalem : apollonius foretold the pestilence that ephesus was afflicted with : ( philost . lib. . ) of which being accused unto domitian ( as proceeding from his practising of prohibited arts ) he excused it , by this apology for himself ; that he using a more fine and sober diet than other men , his spirits were thereby so refined , as he could perceive the corruption of the air , long before others felt the mortal effects of it : ( philost . lib. . ) but could he sent at that distance that daniel or our saviour set the roman eagles ? moses and elias confer'd with christ in the mount , in their glorified forms : apollonius had discourse with the ghost of achilles arising out of his grave , apparel'd in a souldiers coat ; and of the stature of five at first , afterwards of twelve cubits ) about homer's history of the trojan war ; till the lyon-like apparition was , by the crowing of a cock , frighted into his hole : ( idem ibid. ) christ cast out devils , so did apollonius , and that of both sexes ; one a male , out of a lascivious youth ; another a female , which philostratus calls empusa ( for he must be feigned to make the devils confess their names , as well as christ did that legion , wherewith the gaderene was possessed . ) he is said to raise a roman damsel from death to life : which if they were any thing but mere fictions , his emulous rival in philosophy ( euphrates ) then living in rome , would ( without doubt ) have put them in against him , among those articles he prefer'd to domitian . our saviour told the woman of samaria all the occurrences of her life : apollonius is brought upon the stage by philostratus ( lib. . ) telling a piper his pedigree , estate , and all the fortunes he had passed through , &c. because christ saith of himself , by me kings reign : vespasian is introduc'd begging the empire of apollonius , and apollonius returning him answer , that he had already decreed him emperour . christ knew what was in man ; and therefore this ape must be reported , to understand what the sufficiencies of all men were : insomuch as his censures past for oracles with vespasian ; who merely upon apollonius his assuring him ( from a gift of seeing into men's hearts ) that they were wise and honest men , retain'd dion and euphrates into his council , and most secret designs : though in the sequel of the story , his memory fails the fabler : for him whom apollonius had commended to the father ( vespasian ) as a just and wise man ; he declaims against to the son ( domitian ) as a flattering parasite , &c. [ caupo est , cupedinarius , publicanus , faenerator , &c. ] but that was after euphrates had cryed out first , and accused him as a wizard . however this is enough to spoil his divination , and to evince that he could not foresee that euphrates would become his enemy , any more than he could foreknow that domitian would not permit him to repeat that elaborate oration , he had with so much pains pen'd and prepared : ( euseb. in hiero. clem. lib. , . ) had the children held their peace , the stones would have cryed , hosannah to the son of david . this was it that put words into the mouth of that elm , that in an articulate and womanly slender voice , welcom'd apollonius to among the egyptian gymnosophists . ( philostrat . lib. . ) by the invocation of christ's name after his assension , miracles were effected : that they might make apollonius vye in this particular , with the blessed jesus ; there were some who affirmed , they had experienc'd a magical virtue in his name towards miraculous operations . and lastly , ( for i am weary of tracing him ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) foot by foot , where he is made to tread in christ's steps ) as christ ascended into heaven ; so did he ( if philostratus be to be believed ) whither he was invited and taken up by a chore of female-angels , or virgin-nymphs : his tomb being no where to be found , though philostratus sought for it , through the whole world : though withal he tells us , he knows nothing touching his death , nor do authors ( saith he ) agree touching his departure ; some saying , it was at ephesus ; others , in the temple of minerva lindia : others , in the island of crete : and himself ( a little before ) ( lib. . ) at the bar , where he stood indicted of witchcraft , before domitian : to whom after he had proclaimed that petulant and boasting bravado : [ thou canst not keep my body bound , nor kill me ( caesar ) for i am death-less : ] he presently vanish'd out of humane sight . § . hierocles was not the only man that made those odious comparisons , neither was apollonius the only man that was compared to our jesus ; but apuleius and others , as marcellinus tells st. austin . [ apollonium siquidem suum nobis , & apuleium aliósque magicae artis homines in medium proferunt , quorum majora contendunt extitisse miracula : ] ( marcel . augustino ep . . ) the pagans , ( saith he , of whom we have great store in this city ) set before us their apollonius , apuleius , and other persons ; who by the help of magick have done greater miracles than christ. insomuch as that question was then worn thread-bare , and managed on their part with all subtilty , and patronized by great men and wits , who moved every stone , ransack'd every corner , of divine and secular history , that they might parallel christs mighty works , and that no line in christ's face , no lineament in his whole body , might pass without a parallel . upon this subject , saith celsus ( in orig. l. . cal . . ) if you have a mind to believe stories of men being made gods , and to fasten that privilege upon any one , whose life and death make them worthy of that honour ; had not hercules or aesculapius pleased you , you had orpheus ; who without doubt was inspired with a divine spirit , and died a martyr to philosophy , by the hands of the enraged frows of bacchus . and if the cause of his death mislike you : ( and truly who but a sorbid epicure can like it ? ) for he deservedly contracted the just hatred of all womankind , by his singing the flagitious brutishness of the gods , in their unnatural ganimedian lusts : [ nonnulli aiunt quòd orpheus primus puerilem amorem induxerit , mulieribus visum contumeliam fecisse , illis , ab haue rem interfectum , &c. ( higini poetic . astron . lyra. ) some say orpheus first introduc'd the unnatural love of boys , which women taking as a reproach to their sex did therefore slay him . ) however had not orpheus pleased you ( saith celsus ) you might have pitch'd upon aristarchus , who ( being cast into a mortar ) in the midst of his pains utter'd this egregious speech , the result of a truly divine spirit ; [ pound , bray aristarchus his pelt , for thou canst not bray aristarchus himself . ] or epictetus , who when his master was racking his thigh , ( smiling , and without fear ) told him , [ if he did not take heed he would break his thigh : ] and when he had broken it , did i not tell thee ( saith he ) thou wouldst break my thigh . what did your god utter ( saith celsus ) in the time of his suffering comparable to these men ? ( ans. he prayed for his enemies and prevented the breaking his thigh or one of his bones . ) the same celsus ( in orig. . . ) does as good as assent to the truth of the evangelical history that gives an account of christ's miracles ; confessing , that by reason thereof many believed in him : and calumniating them , as proceeding from magick : in which point he had been equall'd if not exceeded by many , who never gain'd thereby the repute of being gods. [ deum deique filium nemo ex talibus signis & rumoribus tàmque frigidis argumentis approbat : ] ( . . ) xamolxis , pythagoras , rampsinitus , who is said to have played at chess with ceres , and to have brought away from the dead , her golden mantle as a prize : orpheus , protesilaus , theseus , hercules ( cal . . ) i have often wonder'd that the blessed jesus would sit still , while his picture was drawing by such cursed hands , to such a contumelious end , against his sacred person . but his omniscience foresaw , that an age was approaching , when it would be disputed ; whether that be his true portraiture , that is drawn in the gospel ? whether he was such an one , and did those miraculous works ; as he is there described to be , and declared to have done ? and his mercy provided for the satisfaction of all ( that are not peevishly captious ) by permitting the heathen to draw one after that , in all points so like it , as the most curious eye can find no more difference , betwixt that which the church hangs forth ( to be worship'd ) and that which the heathen world hung out ( to be scorn'd ) than there was ( from it self ) in that homely piece , which the sexton hung up ( for the image of our saviour ▪ over the altar : and the priest caused to be taken thence , and hung in the belfry ( for the picture of the devil ; ) if i may use , in so sacred a business , so homely an illustration . that which the pagans drew and hung in the belfrey , is the same with that which the church drew and set over the altar : not one prodigious circumstance in this that is not in that ; the clay presents as full a proportion of the golden key , as the wax . so that had we lost the impression of it in the churches wax ( in the sacred history ) we mightmake another , by taking the pattern of it that 's drawn in the clay of pagan fables , which emulate and counterfeit the sacred stories of christ's mighty works . § . . we may infallibly know which way the lamb of god has gone , by following the steps of his pursuers , where they have been hunting to death his doctrine , as well as works . there being not one branch of christ's royal law planted on the tree of life ( in the midst of the garden : ) that the pagan antagonists have not attempted to graft , upon the wildin of the forrest ; or transplanted grafts of , into their discourses against that law. can any man question whether christ preach'd that sermon in the mount ( that breviate of christian morality ) in that very form wherein the evangelists record it , that observes , how many exceptions the world made against christianity , upon the account of that sermon , of which marcellinus thus complains to st. austin : ( epist. . ) the pagan philosophers in this place ( saith he ) perswade those , that are not well setled in the christian faith , to waver ; by propounding such like scruples . how can christ's erecting a new law , stand with the goodness of the old ? if they of old said well , why does he come after them with his ; [ but i say unto you : ] how is it consistent with god's immutability , to command one thing by moses , another by christ : [ ista varietas inconstantiae dominum arguit . ] respon . their fellowphilosopher , jamblicus , will tell them . [ deus diversos suppeditat modos , non quidem distractus ipse , sed individuo nutu , formâque simplici suggerit omnes : & diversis temporibus suggerit diversos , non ipse per tempora varius : ] ( de mysteriis , pag. , . ) god vouchsafes several ways to reveil himself ; not that he is distracted in mind , but he suggests them all by one individual will and simple form , divers in divers ways , in divers times ; but he himself is not various , but one in all times . having so good an antidote prepared by a pagan philosopher's hand , i shall venture to lay before my reader the discourse of that grunting philosopher celsus ; who upon the same instances calumniates christian religion , as charging mutability on god. [ how comes it to pass that god by moses should commend the getting of wealth and of power , to fill the earth with progeny , to extirpate whole nations , &c. but his son makes laws directly contrary : not so much as allowing access to the father to any man , that shall seek to grow rich , or aspire to greatness , dominion or honour in the world : and commanding us , to take no more thought for food , than the fowls of the air ; for cloathing than the lillies of the field , &c. ] [ uter mentitur , moses , vel jesus ? an forte pater , cum hunc mitteret , oblitus erat ejus , quòd mosi priùs mandaverat ? an damnatis propriis legibus mutavit sententiam , & cum contrariis mandatis misit nuntium ? ] ( orig. con . cels. . . ) but let 's hear the remainder of the philosopher's exceptions , in marcellinus , who thus proceeds . how destructive to commonwealths , how unpracticable among men , is that law of christ which commands us , [ not to return evil for evil ; to turn the other cheek to him that smiles on the one , to give our coat also to him that takes away our cloak , to go two miles with him that constrains us to go one ? ] for who can endure that any thing should be taken from himself by an enemy , and not seek reparation ? that the plunderers of the roman provinces should not be forc'd ( by right of war ) to make restitution ? &c. here the philosoper mis-applies to publick justice , what christ enacted against private revenge . deo gratias informs the same father , ( st. august , epist. . ) that the disciples of porphyry made these exceptions against the evangelical precepts . [ if none but he that does these sayings of christ lays a sure foundation of hope for eternal life , what became of those that lived before christ ? must we exclude our fore-fathers from hope of salvation ? if there was a door open for them what need any other now ? ] this hath been answered before out of jamblicus . but thus the platonicks proceed . [ does not your christ ridiculously contradict himself ; when in one place , he threatens eternal punishments to them that believe not in him ; and in another saith , [ with what measure men mete it shall be measured to them again ? ] for if punishment be to be proportion'd by measure , and measure be circumscribed by the bounds of time , what mean his threats of infinite suffering ? the platonick's falacy here lies in two things . . in their wresting christ's saying [ with what measure ] into a compliance with their master 's placit . that all penal purification ( as they call'd it ) was limited to certain periods of time ; after the expiration whereof the soul was to be restored into the state wherein it was , before it contracted guilt : in pursute of which placit st. origen thought the devils should be discharged after a long imprisonment : . in their making christ's expressions of [ eternal fire ] of [ the worm that never dies , &c. ] to contradict that former notion of receiving by measure ; whereas it is manifest , that christ speaks not of measure of time , but proportion of kind and degree , betwixt doing and receiving good or evil . to return to pagan testimony , for the truth of christ's delivering that his royal law , which the new testament hangs out the table of ; we find the adversary attesting to christ's dispencing of it , as to several other heads of it . while celsus will needs make the royal law useless and needless , as to the most part of it ; there is nothing ( saith he ) in the christian discipline new , or worthy of commendation , but is common to it and the philosophers ; who , before christ , have taught [ that there is to be expected rewards of virtue , and mulcts for sin , in the other world : ] ( orig. contr . cel. . . ) christ tell us ( saith he ) we ought not to worship gods made with hands , that the father is to be worship'd in spirit . why ? we philosophers account not images of the gods to be deities ( we know that the workmanship of wicked artificers and villanous men ( as many times they are that grave these images ) cannot be gods ; ) we have learn'd of heraclitus , that they who adore liveless statues do as simply as they that talk to walls : of the persians , that the deity is not comprehended within any structure made with hands : and of zeno citiensis ( in his book of the common-wealth ) that he need not build chappels , that prepares the temple of his own soul , for the entertainment of god. those very laws , which the madaurencian philosophers blamed ( as destructive to humane societies ) celsus mentions with commendation : as far more ancient than christ. they have also ( saith he ) these laws : [ thou must not repel injuries : if any man smite thee on thy cheek , turn the other to him : ] this is an old dictate , long since utter'd by socrates , when he was disputing with crito , and mention'd by plato in his timaeus : ( orig. contr . cel. . . ) upon the same account he mentions the commendations which christ gives to humility , purity of heart , pacateness of spirit , &c. as better expressed by plato ; ( in his books of laws ) advising him that would be happy , to pursue righteousness with an humble , pure and pacate mind : ( id lib. . cal . . ) and the caution that christ gives against covetousness , celsus ( in the same place ) affirmeth to have been derived from plato ; whose saying , [ that it is impossible , for any man to be very rich , and very good . ] he parallels to that of christ : [ it is easier for a camel to go through the eye of a needle , than for a rich man to enter into the kingdom of heaven . ] ( the mortiferousness of these waters is to be cured , by casting in that cruze of salt , which i have already exhibited , and brought to hand in the second book ; where i shewed , that whatsoever points of abstruse knowledge occurr in the schools , they are beholding to the temple for , and are but beams of that light , which christ ( or his spirit in the prophets ) communicated to the world , the last of which prophets writings , are near as old , as the first of gentile philosophers . ) it were endless to enumerate the ecchoes of christs law , which those rocks that oppose it , so articulately reverberate ; as a steadily listning . ear may take in the beginning , middle and end of every evangelical precept , from those mock-sounds in heathen authors . i shall not therefore enlarge this section with more instances : but conclude it with this observation ; that the adversaries , in making reply to our urging them with the excellencie of christs law , would not have taken that course , as puts them upon such self-contradictory salvoes ; if they durst for very shame ( the contrary was so palpable ) have denied them to be christs . briefly we find in the pagan writers , what they took to be christ's law ; and that which they opposed ( as such ) is the very same with that , that the gospel presents , as such ; not one egg is more like another , than that bracelet of pearls , which our saviour fitted to the necks of his disciples , is to that , which these impure swine trample under their feet . chap. iv. every article of the apostles creed to be found , as asserted by the church , in those writings which opposed christian religion . § . maker of heaven and earth . § . his only son. § . conceived by the holy ghost of the virgin mary . § . suffered under pontius pilat , &c. § . rose again the third day . § . ascended into heaven : thence , &c. § . the holy ghost . § . holy catholick church , &c. § . . the sum of the christian faith , taught by christ and his apostles , is intirely ( and in every branch of it ) recorded , as such in the authors that disputed against it . for order and brevities sake , i shall here instance in the several articles of it , comprised in ( that most admirable compendium of it ) the apostles creed ; which , as it has been taken for such by all christians , so it has been opposed , as such , by all adversaries . article . [ i believe in god the father almighty , maker of heaven and earth . ] that this article , as it is now profest by the church , and laid down in the new testament , was from the beginning held forth , as a point of that doctrine , which christ and his apostles preach'd ( and therefore not wrongfather'd upon them ) is manifest from those quotations out of pagan authors , who affronted it , upon that very account and only reason ; because it was christ's doctrine . celsus , from the practice of the ophiani ( hereticks who worship'd the serpent , as bestowing upon our first parents the knowledge of good and evil , a gift which god envied them , as they blasphemously speak ) objects ; that christians ( contrary to that faith which they profess ) worship another god than the creator of all things , to wit , the serpent ( or. con. cels. . . ) ( as celsus doth here confess , that that doctrine which our bible exhibites , touching gods prohibiting adam to eat of the tree of knowledge , and the serpents prevailing with adam to eat of that tree , and the opening of adam's eyes thereupon to discern good and evil , and the serpents infinuating to adam , that god envied him that knowledge , &c. ) was the doctrine of christ and his apostles ; so his charging upon the church that impious practice of these heriticks misgrounded upon the churches faith , and which the church exprest her abhorrencie of , was no more equal dealing than that which the romanists measure out to the british and other protestant churches , when they lay to her charge the practices of such as are at as great a distance from communion with her , as with them . ) you christians ( saith celsus ) profess you believe in , and worship god the creator of this universe ; but since plato saith , it is hard to find out and know that god , and impossible to communicate the knowledge of him to another , is it like that you ( of all other men ) should attain to the knowledge of this god , being fast bound in chains of ignorance , so as you cannot see what is pure ( idem . . . ) ( compare what the christians teach , with what the philosophers guess concerning god ; and the controversie , which of us have attained to a more perfect knowledge of god ? will easily be determined . ) that god created man after his own image , was the doctrine of christ and the primitive church ; appears from celsus his arguing ; that if the christans denyed , that god was first to be represented by images made like man : they overthrew their own doctrine , [ that man was made after the similitude of cod. ] ( id. ib. cal . . ) the son is the only express image of the fathers person , and therefore we worship him by that image only . ) nay , he argueth for the worshipping of angels and daemons , from what opinions christians hold touching the creation : you profess ( saith he ) that all creatures are governed and order'd by the appointment of god ; that angels , devils , men , and all creatures have assigned them , powers allotted ( by him ) such as he thinks meet to confer upon them ; why then may not we worship them , as creatures endowed with power to help or hurt us , as the princes favourites . ( id. lib. . cal . . ) ( as if we could not honour them as gods friends without imparting to them ( their masters due ) divine honour . he gives still further and clearer evidence of the delivery of this article of our christian faith , while he indulgeth himself the liberty , to deride that truth which was once delivered to the saints . the jews ( saith he ) in a corner of the vvorld ( palestine ) conspiring together , invented the fable of gods forming man , and breathing into him the breath of life ; of vvoman brought out of his side ; of man's receiving a precept from god , and preferring the serpents precept above gods ; of gods casting adam iuto a sleep , and taking eve out of adam's rib , &c. ( orig. contr. celsum . lib. . cal . . ) ( it is easier to call this sacred history a fable , than to prove it one . ) this same epicurean hog thus grunts out calumnies against the circumstances , of gods making heaven and earth ( lib. . . . &c. ) [ god said let there be light . ] did the maker of all things borrow light to work by , as we light our candle at our neighbours ? god did not borrow , but made light , not for himself to see by , but to illustrate his creatures . can any thing be more ridiculous , than to assign certain days to the creation of the world ; in the first whereof , god perfected one kind of being ; in the second , another ; in the third , another , &c. and in the sixth and last man ? the matter of visible and invisible things god created in a moment , and in the same moment educ'd the invisible world out of that matter . but that he should ( for instance ) create a natural day ( which was his first days work ) consisting of twenty four hours , in less than twenty four hours , implies a contradiction ; and that day being the first , and pattern of all the rest ( that is ) consisting the first half of it of night , and the other of day , it was impossible but that darkness must be upon the face of the deep one twelve hours , and light in the upper hemisphere other twelve hours . or that he should ( to instance in the fourth days work ) make sun and moon , and set them in the firmament of heaven , and make them successively make a day and night in less time than twenty four hours , does equally imply a contradiction . and for the rest they being more gross bodily substances educ'd out of the first matter , it implies a contradiction that they should move in an instant to those forms the divine power first bestow'd upon them ; and it was most congruous ( seeing they could not be made but in some time ) to perfect them also in such a proportion of time ( by his own free choice ) as the nature of the things themselves required which were made the first and fourth day . besides , the light created on the first day ( which must necessarily move sphaerically , or it could not have made a natural day ) might be instrumental towards the producing those powers , which god ( by his fiat ) gave the matter , into effect : and then before the earth was all over-spread with grass and cattle , and the sea with fish , &c. that light must shine upon them from one end of the heaven to the other ; which could not be done in less space than twenty four hours . and that god should rest on the seventh day , as if like a lazie artificer he had been tyred , and must then keep holiday ? could there be days before the sun was made ; whose motion measures time ? that lucid cloud , created the first day , had a circular motion , and thereby measured time , till on the fourth day god made the sun. ( vide ▪ zanch. de operibus dei par . . l. . c. . ) there is nothing ( saith he ) in the whole history of gods making the world ( according to the christian hypothesis ) but what is incompetent to the divine nature : but their credulity proceeds from their believing that god made man after his own image ; an opinion as absurd as any of the rest : for he is not at all like us , but incomprehensible , innominable , wherein he contradicts , not only his own late recited opinion , but his own sect ( for apuleius the epicurean ( in tull. de natura deorum . lib. . ) shapes god in all points even of bodily members like to man : ) and manifestly wrests moses , who discourseth of the creation in such borrowed terms as are most familiar in vulgar use , and introduceth god resting , not out of lassitude , but in complacencie with the goodness and beauty of his work ; and that for our imitation , that we might rest in contemplation of that eternal wisdom in which he made them : neither did god in that rest cease from work altogether but from creating-work . § . article . [ and in jesus christ his only son our lord. ] if the christians ( saith celsus ) worship'd no other but god the father , maker of heaven and earth , they might without blame contemn all our gods : but who can endure , that they should despise those whom the whole world ( in a manner ) do worship for deities , and in the mean time cry up christ for god : who ( we all know ) was but born the other day ? ( christ as to his man-hood , was born in the fulness of time , assigned by the prophets : as he was god , his generation was from eternity . ) nay , that they should not worship the father , but together with this author of their religion , whom they call the son of god ? ( orig. con . cel. . cal . . . ) ( the christians worship the father through the son ; and whosoever expects acceptance with the father , but through the son worships an idol , a god of his own framing . ) they avoid our altars , statues , temples , sacred rites , that they may keep untainted that faith they have plighted to christ : they will not ( with 〈◊〉 worship the one god , the common god of all nations , that they may ( among themselves ) worship christ as god. ( id. ib. cal . . ) to which pliny gives his suffrage ( in the place fore-quoted ) [ the christians sing psalms to one christ , whom they repute to be god. and licinius ( in his speech to his soldiers ) encouraging them to the engagement against constantine ; with this argument , that he had cast off the gods of his father and country , and put his trust in a new and strange god , one jesus of nazareth ( euseh . de vita constant. l. . c. . ) but this new god of constantine , was too hard for all licinius his old gods ; insomuch as being disappointed of their aid , he exauctorated them , and run about seeking other gods to relieve him . ( id. ib. c. . ) touching christ's title [ the son of god ] attributed to him by christians , celsus his jew ( lib. . cal . . ) thus expostulates with the blessed jesus : seeing thou sayest , that every man is the son of god , by providence or creation ; and that persons so and so qualified are his children , by favour or grace ; wherein dost thou excel all other men , who givest out thy self to be his son after a more excellent way ? ( resp. he was begotten of the substance of his father , we are born again of the will of god. ) the blasphemous familists and quakers may here learn into whose tents they are removed . and in the same book ( cal . . ) thus he descants upon gods calling his son into , and out of aegypt : what need was there , that ( when thou wast an infant ) thou shouldst be carried into aegypt , to escape the fury of herod's sword ? for fear of death cannot fall upon god. was it in obedience to thy father , who sent his angel to call thee thither ? why ! could not that great god ( whom thou calls father ) with as little trouble have secured thy life at thy own home , in thy native country ; as he put himself and his angels to , in sending first one , to call thee into a strange land ; and then another , to recal thee into thy own ? this was done that the scripture might be fulfill'd [ out of aegypt i have called my son ] that the reality of his humane nature might be evidenc'd ; that his glorious deity might be demonstrated by the angels attending upon him , as the only begotten of the father . upon herods murthering the innocents he descants ( lib. . cal . . ) ridiculum cùm herodes irabundus occidit infantulos ; ] [ could not he whom thou calls father have secur'd thee from herod ? ] he brings in ( in his first book ) the jew calumniating christ to have learned magick in aegypt ; by the improvement whereof , after his return● into judaea , he attempted to make men believe he was king messias , ( cal . . ) and ( in the cal . ) he repeats the whole story of the wisemens coming to worship christ ; of their telling herod , the king of israel was born ; of herod's slaying the bethlehemitish insants , &c. and thus casts his scoffs ( cal . . ) upon the voice that came from heaven at christs baptism . thou sayest the form of a dove lighted upon thee , and a voice ( then ) came from heaven , saying , this is my son : what vvitness is there of this , worthy of credit ? who , beside thy self , and thy companions , saw this vision , heard this voyce ? the mighty vvorks wrought by our saviour , were so many witnesses , that he was the son of god , and that god was with them , in all they said and writ . and why doth not celsus make the like exception against the reports of his healing the sick , casting out devils , and raising the dead , &c. but because those miracles were wrought in the sight and hearing of multitudes uninterested . and yet , even here , john the baptist saw and heard all ; whom not to have been christs disciple , ( but to have been murdered , by the command of herod , not for following christ , but reproving herod ) josephus testifieth , who also affirmeth , that multitudes flocked to john's baptism : and the sacred history tells us that jesus was baptized when all the people were baptized ( luk. . . ) and that he came to john to be baptized of him , while john was exhorting those multitudes that came out of jerusalem , judaea , and about jordan ( mat. . . . ) § . article . [ who was conceived by the holy ghost , born of the virgin mary . celsus in orig. ( . cal . , , , &c. ) thus states the controversie betwixt the christian and jew , touching the coming of the son of god down from heaven , for us men and our salvation , ( as the nicen creed prefaceth this article : ) the christians say , there is already descended : the jews say , there is to descend from heaven , a certain god , or son of god , who is the justifier and saviour of mortal men . a conceipt ( saith he ) so absurd , and unbeseeming the deity ; as it needs no other confutation , but its bare men tioning . ( resp. celsus here verifies that of the apostles , the gospel is foolishness to the greeks ; but to them that believe the power and wisdom of god ) and yet this hypothesis ; that god would descend into this dungeon of the earth , for the salvation of mankind , was held by the platonicks , 〈◊〉 hath been proved . but hear we how celsus cavils against it . [ for what new thing could come into gods mind , that he should now , at last , descend to us ? did he come to know how the affairs of m●nstood here on earth ? did not he know all things without coming to see ? or if there had been any thing amiss , could not he have rectified it , by his divine power , without sending his son , ( what pity it is , that celsus was not of gods council ! ) to be born amongst us ? he must , of necessity , desert his own habitation above , if he descend to us ] the porphyrian scepticks in st. austin ( epist. . ) speaks in the same tenour [ mundi dominus & rector tamdiu à sedibus suis abest , atque ad unum corpusculum totius mundi cura transfertur ] [ the lord of the universe was so long absent from his own seat , and the care of the whole world is transferr'd to the body of one woman ] [ novit ubique totus esse , & nullo contineri loco , novic venire non recedendo ubi erat ; novit abire , non deserendo quà venerat . ] [ god is altogether every where , and contain'd in no place : he can come without forsaking the place where he was : he can depart without deserting the place from whence he came . but celsus proceeds . did god or the son of god therefore come down from heaven , and dwell among us ; that he might make himself known to the world , that had been ignorant of him before ? ( as princes go on progress , to shew their magnificence to their subjects in the country : ) did god then , now at last , ( after so many ages laps'd ) think of justifying men , whose salvation he neglected , for so long a time before ? st. austin ( epist. . quest . da. ) proves , that pious persons before christs coming were saved by christ , whose grace was at no time wanting to any nation ; and that the varying of the mode of worship , according as the divine vvisdom thinks expedient for mens salvation , does not make a various religion . but hear we celsus confirming the tradition of this point of christian faith , while he objects against the doctrine delivered . if the christians be in earnest , when they say they believe : that [ god so loved the world , that he sent his only begotten son into the world to save it ] what other arguments than what are drawn from that love , need be urged , to constrain men to love god , and live unto him ? and therefore christ did foolishly in frightning men to obedience , by menacies of hell-fire , &c. but all will not be won by love : the fear of approaching death was of more avail to perswade celsus his master epicurus , that there is a god , than all the sweet morsels he cramb'd his belly with . let the antinomian here acknowledge his first father . besides , saith he , ( lib. . ) do not the christians charge god with want of power , or foresight , in his permitting the serpent , so far to deface his image in man ; as that ( in order to the restoring of it ) he is forc'd to send his only son to become man's advocate ? god knew how to use his power and vvisdom better than in prevention of that evil , viz. by bringing a greater good out of it . [ conceived by the holy ghost . ] touching the christian's belief , that christ was conceived by the holy ghost : he hath this animadversion : ( lib. . cal . . ) what need was there that the holy ghost should over-shaddow the virgin , and frame christ a body in her womb ? could not god have shaped him a body , ( he could not have a body of the seed of the woman without the seed of the woman ) without immersing his own spirit into so great contamination ? celsus might have learn'd better language of proclus the pagan philosopher : ( secundum , nihil omnino providentiam ex gubernatis accipere , nec eorum natura repleri , nec eis alicubi commisceri : non enim ex eo , quòd omnia disponit , admiscetur proptereà gubernatis : ( proclus de anima & daemone tit . [ providentia per singula percurrit , & interim nullis addit : ] pag. . ) if he had been conceiv'd by the holy ghost , his body would have excelled all othets in stature , in form , in strength , in voice , ( nec vox hominem sonat ) in majesty , and in elocution : for it is incredible that he who had so much divinity , who was formed by so divine an hand , should not surpass all men : but christ ( as the christians confess ) was but like to ( if not inferiour to other men : ) his face ( according to prophecy ) was to be mar'd more than any man's : ) low , mean , humble , yea deformed . why should the holy spirit be sent to one in a corner of the world , in judea ; and not be inspired into all men , ( man must let the work of redemption alone for ever , ) if god have a purpose to save all men ? as to the last clause of this article , he brings in a jew ( lib. . cal . . ) thus scoffing at christ for chusing to be born of so mean a woman , at so mean a town ; ( he was to be born in the form of a servant , and bethlehem-judah was the least of the cities ) of judea as bethlehem , &c. did her beauty ( her inward beauty ( being full of grace ) invited god to chuse her for the mother of the son of god before others ) invite god into her embraces ? how could she conceive and bring forth a son without the knowledg of man ? &c. which origen retorts thus : how do the vultures breed ( as your own pagan writers report ) without companying with the male ? why could not god make the second adam without a father , as well as the first without either father or mother ? and lastly , that we christians are not the only men who embrace such admirable stories is manifest , from your believing that plato was conceived by apollo , and born of his mother amphictione yet a virgin , before her husband aristo had knowledg of her , being prohibited by a vision to touch her : at the same point the seeker , whom volusianus mentions , strains : ( august . ep . . ) who is there among you ( saith he ) so well versed and established in the christian religion as can resolve me , where i stick ; [ i wonder how the lord of the universe could take up his lodging in the body of a spotless virgin ! how she could go out her ten months , and then bring forth a child , and after that continue a virgin ! how could he lurk in the little body of a vagient infant whom the heavens are not able to contain ? how could the ancient of days endure to undergo so many years of infancy , of childhood , of youth , of man-hood ? or the everlasting god that faints not , neither is weary , submit to sleep , to hunger and thirst , to cold and wearisomness , and the rest of humane weaknesses ? ] cease this wondring , man : christ did all this , to make it manifest that he was the son of man , as well as of god ( jam illud , [ quòd in somnos solvitur , &c. ] hominem persuadet hominibus , quem non consumpsit utique sed assumppsit ) ( august . epist. . volusiano : ) and as to her continuing a virgin st. austin answers ; [ ipsa virtus per inviolatae mariae virginea viscera , membra infantis eduxit , quae posteà per clausa ostia membra juvenis introduxit : ] that power which brought christ through the shut door , did bring him out of the shut womb . it is st. austin's observation , that the philosophers , in questioning the truth of the church touching the incarnatlon , overthrew their own principles . it is their assertion , saith he , ( de civit . . . ) that the intellectual soul may by purging become consubstantial [ paternae menti ] with the father's mind ( which they confess to be the son of god ) what absurdity then can there be in the christian belief ; that one individual soul , being the purest that ever was created ( for the salvation of many ) was assumed into union with the son of god ? now that the body must adhere to the soul , that he may be a perfect man , we learn by the testimony of nature it self : which union of body and soul , if it were not usual , would be less credible than the union of an humane soul to the mind , word , or son of god. for 't is casier to be believed , that an incorporeal should be united to an incorporeal , than that a corporeal and incorporeal being should conflate into one . and tertullian observes ( apol. priùs citato ) that nothing was more common in the heathen world , than virgin-births of divine conceptions ; and yet they had been more common , if some like olympias had not been jealous of juno's jealousie : after whose copy she return'd this answer to her son alexander's letter , thus superscribed , [ king alexander the son of jupiter hammon to his mother olympias all health : ] i pray thee son do not traduce me and accuse me to juno as one that had been naught with her husband : for i shall never be able to bear the burden of that her spightful jealousie which she will conceive against me upon thy writing thy self the son of jove , and thy insinuating me to be his whore : ( agellius noct. attic. lib. . cap. . ) this text of st. austin , ( ep. . ) beside that that i quoted it for , points to a great many circumstances in the history of the blessed jesus , mention'd in the gospel : all which are , from this allegation of the adversaries , acknowledged to have been the doctrine of the apostolical , as well as modern , church . § . article , . [ suffered under pontius pilat , was crucified , dead and buried : and descended into hell. ] the jew in celsus ( lib. . . ) upbraids the christian , for believing in him that could not avoid or evade those dangers , that death , he was brought to , by the treason of his own disciple ; but suffer'd himself to be apprehended , arraigned , condemned , and crucified ; for all that he fore-knew , and fore-told his disciples of those things that befell him . and that they put their confidence in jesus , who not only in appearance suffer'd these things , but really , openly , before many witnesses ( as themselves say ; ) what god , angel , or but wise man , would wittingly and willingly have been taken in those snares , which were laid in his sight , if he could have help'd it ? is it not a wonder , that christ by telling judas of his treason , peter of his denial , should not have been so far revered ( they believing him to be god ) as to prevent the apostacy of the one , the lapse of the other ? or did he not by foretelling it , teach them to do it , and lay snares for the companions of his table ? god is impassible ; why then did christ , if he were god , suffer such an agony for fear of death , as made him sweat like drops of water and blood , and cry out to be saved ( in the garden ) in these words , [ father , if it be possible , let this cup pass from me : ] and complain ( on the cross ) in these , [ my god , my god , why hast thou forsaken me ? ] the christians ( after all their promises ) produce , for the son of god , not a pure and holy word ( as they term christ ) but a man affected with most ignominious suffering ; beaten with stripes , spit upon , and nailed to the cross ; whence he could not descend , though provoked to do it . it was then ( sure ) high time for him to declare himself god , when the jews insulted over him before pilat , when in mockage they put on him a purple robe , put a reed for a scepter into his hand , and set a crown of thorns upon his head ; with the pricking whereof , as also of the nails and spear , blood issued out from him . i pray , what kind of blood was that that flowed from your crucified god ? was it not like that which issued from the wounded hand of venus ? cruor qualis divis manat ille beatis . can you blame us jews , for not embracing ( for our prince messiah , ) one that while he lived could not get above eleven or twelve disciples , and those fishermen and publicans ( the most dis-ingenuous kind of men , and most easie to be seduc'd : ) who , rather than they would run the hazard of suffering with him , did with most fearful execrations deny him . one who ( while he was upon the cross ) was so impatient of pain ; as he thirsted , and greedily gulp'd in a draught of vinegar ; and discovered more impatiency , than an ordinary man would have done . you say ( indeed ) he descended into hell : ( observe , by the way , that our over-wise disputers , who question the antiquity of the article of the descent , are more ignorant of the christian faith than this dull-pated epicurean philosopher : this article was so obvious to celsus , as he made it the subject of derision ; and yet is so dark to men that can see through a mill-stone , as we must take it for a courtesie , if they will allow us to make it the object of our faith. ) was it to get disciples there , seeing he could get so few among the living ? ( lib. . cal . . ) the jew mentions christ's last words at giving up the ghost , the earthquake and darkness that attended his death . on these scenes , celsus as he discovers the truth of the delivery of these parts of the history of christ , and his knowledg of that history ; so it bewrays his ignorance in the contents of the old testament ; wherewith if he had been acquainted , he would never have brought a jew upon the stage thus to flout at the blessed jesus for suffering those things which their own prophets foretold were to befal their messias : to wit , that he was to be apprehended , arraigned , and condemned , as a lamb not opening his mouth , that he was to have vinegar given him to drink , that he was to be betrayed by judas , forsaken of his disciples , denyed by peter , &c. so that celsus could not have devised how to evince the jew more effectually , that jesus is the christ , than by these very arguments that he puts into his mouth against him : nor more manifestly have confirm'd the truth of that evangelical assertion . that the jews stumbled on this stone of christs outward meanness : they dreaming of a messias who would come in external pomp. while you christians ( saith celsus unpersonated , ( lib. . cal . . ) worship for god , one that was apprehended , and condemned , and put to death ; you are but apes of the getae , who worship xamolxis ; of the cylicians , who adore mopsus ; of the acarnanians , who give divine honour to amphilochus ; of the thebanes , who revere the deity of amphiaraus ; and of the lebadiensians , who repute trophonius a god. upon this point he beats again ( lib. . . ) you contemn our jove , because the cretians shew his sepulchre in their island : why do you then worship jesus , who was buried ? ( their jove never declared himself to be the eternal son of god by his resurrection from the dead as our jesus did . ) and ( lib. . . ) that prophane wretch thus scoffs at the christians using these words , [ the tree of life , the blood of the cross , &c. ] such words are often in their mouths ; i suppose , because jesus was crucified , and his father joseph a carpenter : sure , had he been thrown down from a rock , precipitated into a deep dungeon , or strangled in an halter ; had he been a currier , a bricklayer , or a blacksmith , we should have heard the christian extol to the heavens the rock of life , the dungeon of resurrection , the halter of immortality , the blessed stone , the iron of love , the holy pelt . so much foolishness was the cross of christ to this grecian . — but these scoffs lactantius well answers : [ tot latrones semper perierunt , & quotidiè pereunt ; quis e●rum post crucem suam non dico deus , sed homo appellatus est ? ] ( de justitia , l. . cap. . ) and he must be a weak christian that needs any other help to get over these blocks without stumbling , than what christ hath afforded in his resurrection : for as in these he declared himself man , made under the law , and pointed out by prophesie ; so in that he demonstrated himself god. this article was opposed ( as apostolical ) by the affrican gentiles , as well as european ; the sound of it went over the sea : but what need we more , than the jews reproaching us with it , in stiling our saviour [ suspensus ] and the confession of benjamin tudelensis ( in itinerario ) that jesus was put to death at jerusalem : ( grotii annotat . ad lib. . pag. . ) and the vote of tacitus , annal . l. . that christ , of whom the christians are denominated , suffer'd by pontius pilate , the governour in the reign of tiberius . § . article . [ the third day he rose again from the dead . ] you therefore believe christ to be god ( saith celsus his jew , in orig. . . ) because , according as he had foretold you , he that could not save himself from death , did arise from the dead , and shewed the prints of the nails ( wherewith he had been fastned to the cross ) to a simple vvoman , and one or two more of his disciples ; who , if they were skill'd in the magick art of their master , were willingly deluded with vain spectrums : if not , christ astonish'd them with such like prodigies , on purpose that they might afford matter for lies to the rest of the tale-bearers , by reporting those things with confidence . this was , then , the report of the disciples , this their faith ; and that report and faith so grounded ; as celsus , though while ( with the ape ) he uses the cats claw to pull the ches-nut out of the fire ; he puts the jew upon this desperate piece of service , to storm the likelihood of this report ( lib. . cal . . . ) yet when he enters the lists in his own person , he has more regard of his own credit , than to forfeit it ( with all men ) by questioning the truth of a fact was so well known to friends and foes ; and therefore attempts to ward off the dirt of it , by introducing examples of many , who have risen from the dead , and yet have not been reputed gods. ( lib. . . ) the first story he brings to parallel this , is ( out of pindar , and herodotus his fourth book ) of aristaeus proconesius , who going into a fullers shop , there departed this life : the fuller , shutting the door upon the corps , goes to acquaint his relations with this sudden accident : upon which , as they were discoursing , in comes a cyzicene , and tells them , that in his travelling homeward , he met with the ghost of aristaeus travelling to its long home , trudging ( as fast as it could ) into the other vvorld : which he confidently affirming , his friends ( with preparations for his burial ) enter the fullers shop , where no aristaeus appears , either alive , or dead : nor was he seen or heard of , till that seven years after , he shewed himself to the proconnensians , and having made that paper of verses which are called arimaspaei , he again disappeared . this ( saith herodotus ) i have from the relations of his citizens : but this i know , that he was seen alive , by the metapontines , in italy , years after his second disparition : where ( after he had play'd thus long at boe-peep with death ) by the appointment of the ghost , and the confirmation of that his vvill by the pythian apollo , he had his statue erected , by the altar of apollo : which was not made of such runing leather , as was its prototype , that was standing , where it was first erected , in herodotus his age . besides the incoherence of this story , and the unlikelihood that a squire of apollo should be so many years in making one poor paper of verses , &c. agellius reckons this aristaeus , for one of the grecian fablers , deserving the whet-stone ( noct. attic. l. . c. . ) the next parallel that celsus brings of our saviours resurrection , is cleomenes astypulaeus , who to avoid the hands of his enemies , hid himself in an ark ; which when they that sought for him looked into , he was not found there , but , by some divine fate , had made a cleanly conveyance of himself out of his enemies clutches : but did they set a watch upon the ark , as the sanhedrim did upon christ's sepulchre ? the third story of celsus , is of clazomenius , whom he brings in as a parallel of christ ; in that he had power to lay down his life , and take it up again : for clazomenius his soul would often leave its body , and walk naked up and down ; and , when it had taken the air , return home again to its old lodgeing . but i suppose it never took a three days journey , nor was so long absent ; as to let the vital fire go out , before its return ; or the warmth of its apparel be extinct , before it put on its cloaths again . the story of zamolxis is alledged by celsus to the same purpose ; though his author herodotus not only questions the truth of it , but relates it thus ( which makes nothing for celsus : ) that he only withdrew himself three years into a subterraneal house he had built , and that on purpose to deceive the scythians into an opinion that he had been so long dead , and to the embracing of that doctrine of his master pythagoras , which he taught amongst them , that the soul of man was immortal ( herodotus melpomene . ) celsus vies christ's shewing his hands and feet with pythagoras his shewing , in an assembly of grecians , his ivory shoulder and thigh ; to convince them that he was that euphorbus , who was famous in the wars of troy , and whose shield and coat of arms he challenged : ( lib. . cal . . ) and in the same book ( cal . . ) mentions the angels rowling away the stone from the mouth of the sepulchre , not without this sarcasm : [ as if the son of god was not able to do it himself , but must have it done for him by some other . ] ( but if he had minded what he read , he might have learn'd that it was not rowled away for christ's sake , that he might come out ; but for the women and disciples sake , that they might look in ) and not omitting so much as the variety in the evangelists story ; one , mentioning one ; another , two angels . one sitting upon the stone , two sitting , when the vvomen first lookt in ; but standing , when they spake to the vvomen , one at the head , the other at the feet of the sepulchre : ( august . de consensu evan . lib. . cap. . ) deogratias , mentions christ's eating , and shewing the prints of the nails , after his resurrection ( as points of christian faith ) and argues from those points as christian principles ( of which more anon . ) as that bishop informs st. austin . ( ep. . quest . . ) nay , the adversaries of the christian faith have not only mention'd christs resurrection , as an article of our faith ( which is all i need to prove now ) but have been forc'd to confess the truth thereof , and to acknowledge that christ did indeed rise from the dead : by name , r. bechai ( as he is alledged by grotius de veritate christan . rel . lib. . pag. . ) [ satis magnis testimoniis convictus , judaeorum magister bechai , veritatem hujus rei agnoscit : ] but i shall hereafter alledge more authorities for the proof of this article from the confession of adversaries ; and shall now therefore make only this reflection upon these mock-resurrections . be those stories true or false , they are a good argument that the ancient and best philosophers did not think the resurrection impossible : for plato ( de repub . . ) ( quoted by eusebius de praep . evan . . . ) and mention'd by valer . max. ( lib. . c. . ) and plutar. ( symposiae . . ) and macrobius ( som. scipionis initio ) reports , that that happened to eris an armenian . heraclides ponticus , whom pliny mentions ( l. . . ) writ a book of a woman who was raised from the dead after the seventh day , saith pliny ; after the thirtieth day saith diogenes laertius ( proaem . & empedocle . ) plinius sic . [ nobile illud apud graecos volumen heraclidis , septem diebus feminae exanimis ad vitam revocatae . ] the like does plutarch report of aristaeus ; ( in his romulus ) and of thespesius , ( de sera numinis vind . ) we have here supererrogated , having produc'd pagan testimony , not only for the proving of matter of fact , to wit , that this article which we now profess , was delivered by the apostles to the primitive church ; but also their confessions of the possibility of the thing believed . § . article . [ he ascended into heaven , and sitteth at the right hand of god. ] the argument of christ's divinity drawn from his assumption into heaven , they darken with so great a volly of examples of their own hero's ; as it would tire me to take up those arrows one by one . but that he ascended with that body that was crucified : celsus one while attributed to to delusion , it being impossible ( as he argues ) that a body can be made immortal , that being the creature of inferiour nature ; not of god , as the soul is , and all other immortal beings . this principle he borrows of the manichees , out of the dispute betwixt jason and papiscus concerning christ ( lib. . cal . . . ) another while granting it true , he denys it to be a sufficient proof of christ's deity ; because cleomenes had ( by what art god knows ) obtain'd that agility of body , as he could fly up as fast , and as far , as a dart could , even out of sight ; and that was as far , as the disciples could see christ ascend . but the gift , which christ shed forth after his ascension , spake him to have ascended far above the highest heavens . and as to the truth of this assertion [ that this was an article of the apostolical faith , that christ did ascend into heaven ] this epicures carping at it , is proof sufficient ; and his not daring to stand to his first cavil ; [ that it was impossible , ] but flying to another salvo [ but it was no more than others before him bad done , who yet thereby obtained not the repute of their deserving divine honours ] is a tacit concession to the truth of the thing it self : which is more than i here need to prove . i will therefore hasten to the next article ; which , because of its relation to this , i shall annex to the same section . article . [ from thence he shall come , to judge the quick and the dead . ] the epicurean beast runs full mouth upon this article , and raiseth this crie . it is the common guise of all fanatick prophets ; to profess themselves god , or the son of god , or the divine spirit : and to give out such pretences , as your jesus made : [ i am come into the world to save it , ( from those impending judgements , that are ready to fall upon it , for its sins ) happy they that believe in me ! i will appear for their salvation , when i come again in glory and great power , with the heavenly host ; at which my coming ; i will adjudge all that reject me to everlasting fire ; and they that now despise my menacies , shall then ( when its too late to repent ) mourn and lament : ] no christian catechist can better express the mind of this article , than this philosopher here doth ( lib. . cal . . ) a man of greater reading than celsus will be hard put to it , to find one man , before christ's coming , who did so much as pretend to his being appointed of god , to be the judge of all men . and for those mock-christ's , who afterwards would have rob'd the blessed jesus of this prerogative , and challeng'd it to themselves : not one of them could shew their commission under gods hand , as he did . § . article . [ i believe in the holy ghost . ] . as this implies the equality and consubstantiality of the spirit with the father and the son , and his being , therefore , together with them to be worshipped ( as the nicen fathers expound it . ) porphyrie , ( who , for all celsus his brags , that he himself understood the bottom , top and middle , of our religion ; was the best acquainted with our scriptures , ( both old and new ) of any heathen philosopher ) parallels it with his master plato's opinion ( in st. austin de civitate . . ) quoted by r. vives , and thus exprest by porphyrie ( as st. cyril contrà julianum relates it ) [ plato as well as the christians held three subsistences in the divine essence : to wit , the all-good and all-great god ( the father ; ) then the creator god the son , and the third , the soul of the world , the holy ghost . [ tres substantias in essentia divina statuit , deum opt. max. deinde creatorem , tertiam , animam mundi : to wit , that which moved upon the waters ; the lord and giver of life , as the abovesaid fathers describe him . what beetle-brow'd novices in christianity are the socinians , who will not acknowledge the revelation of the ineffable sacred trinity to be communicated in these evangelical vvritings : wherein the athenian owls , the pagan philosophers , saw it so plainly exhibited ; as they not only take notice of it , as an article of our religion , in their polemical animadversions ; but offer to make proof , that this point of doctrine was embraced by their wisemen , even before it was attested by those wonders which god set as his seal , for the confirmation of the gospel . so little did they deem it to be against reason , as by the conduct even of reason they stumbled upon that divine notion , which the socinians will not submit their vain reason to the belief of , upon ( the strongest of all reasons ) divine revelation : proved to be so , by the clearest of all evidences , the demonstration of power , exerted at the first manifest revelation of this mystery , at the baptism of christ ; when the heavens were opened , and the spirit descended upon the son , and a voyce was heard from the father . . as it implies ( still to go along with the same father ) the churches confession of her belief ; that the holy ghost spake by the prophets , it is thus assronted by celsus ( lib. . cal . . ) what you boast of the spirit speaking by your old and new testament-prophets , we can out-vie , if we had a mind to repeat those many oracles of our prophets and prophetesses , ( who sung future things with a prophetick voice , which they suck'd in from the recesses of the gods ) those many which were delivered from the entrails of sacrifices , and premonstrated from other prodigies ; or reveiled by the vive-voyce of the gods themselves , appearing in visible forms . how many cities have been founded by the advice of oracles , and been freed from famine and pestilence , by following their direction ; or brought to utter ruine , hy forgetting or despising their counsels . how many colonies have been sent forth upon their order ; thriving exceedingly , while they followed their counsel ? to how many princes and private men has it been fortunate or fatal , to observe or sleight them ? how many barren women have become fruitful ? how many maimed persons have recovered the use of their limbs ? how many distracted persons , the use of their reason , by following the advice of oracles , &c. what a vast distance there is betwixt these and scripture-prophecies is discovered in my fourth book , pag. . . as it imports his working of those miracles , which god hath set as a seal to the gospel : it has already been shew'd , what attempts the heathen made , to out-vye that point of the church's faith , and the operations of that spirit ( recorded in our scriptures ) by tbe impostures and shadows of miracles wrought amongst them : to which i shall here add the confession of celsus . ( in origen . . lib. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ ye believe he is the son of god , because he cured the lame and blind . ] and that of julian ( in cyril . lib. . ) except a man should reckon amongst great works [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ] the curing of the lame and blind , and the relieving them that were possess'd with devils in bethsaida and bethanie . what did jesus do ? here the most bitter adversary of the christian cause bears witness , that the apostolical church urged the world to a belief of the gospel , from the consideration of christ's great works , to wit , his curing the lame , blind , possessed , &c. and makes open confession , that christ did do those great works which the evangelists mention ; so that he hath nothing to say against the validity of the churches argument , but only this , that such works are not indications of a divine power . it is therefore incumbent upon him , and his party to shew , what other man did ever do such works , or by what power less than divine they can be effected ? § . article . [ the holy catholick church , the communion of saints . how can you call your society , catholick : either as to time , since it was but erected the other day ( saith celsus , lib. . cal . . ) or place , seeing , till of late , it was shut up in judaea , a corner of palestine ( lib. . . ) and since it peeped out into other parts of the world , it s celebrated clandestinely and in holes ( lib. . cal . . ) that so inconsiderable a part of mankind ( as the jews and christians ) should boast themselves to be the whole company of mortals acceptable to the gods ; is just , as if a company of bats and emits , or of frogs and worms should contend for preheminence , in point of the gods favour to them ; and say , that they are the only creatures , to which god vouchsafes to reveil his mind ; and that neglecting the whole world beside , he only takes care of their welfare ( lib. . cal . . ) lastly , how can your church be catholick , in point of doctrine ? seeing you dissent and rend your selves , as a sect from the catholick religion of the whole world ( lib. . cal . . ) the truth is ( saith he , lib. . . ) and are rent your selves into so many sects ( lib. . . ) we could allow your religion to be acceptable to the god of judaea , and your society ( upon that account ) in favour with that god. but we cannot endure that pride , that you will either be all , or none : that you applaud your selves , as the all of the universe , which god respects ; and exclude all , but your selves , out of the divine favour : that your church should be the catholick receptacle of the whole community of saints , and your religion the universal way of soul-cure ( a thing never heard of before , either among the traditions of the magi , gymnosophists , or philosophers ) this is that we cannot but with abhorrencie disgust . that the jews ( for christian religion is orignally judaick ) that inconsiderable people , ( and so much hated of the gods , as they cannot obtain of any of them , so much room upon earth , as to dwell upon together ) should prescribe , in matters of religion , to the whole world , and not permit to other nations their own , as best for them : but break the bond of universal peace ; decry that national independency , which ( till this universal way of salvation , this common faith was obtruded upon the whole world ) kept all nations in a friendly communion of heart , in a charitable correspondency among themselves : each one allowing other that religion they esteem'd most convenient for themselves . the evangelical way of salvation , the christian faith ; and christian church are therefore called common , universal and catholick ; because it is that way of salvation , which god hath from the beginning propounded to all mankind , and been intirely embraced in all ages and places , by all persons , who have preferr'd divine revelations before their own inventions : who are therefore collectively stiled the catholick church . . celsus therefore equivocates in saying our religion and church were but erected the other day : for though the gospel , as it is an history of the exhibition of the promised seed , could not commence before that fulness of time , when christ came into the world ; yet , as it is the glad tydings of salvation by that seed , it was preach'd in paradise : in which respect jesus christ is yesterday , and to day the same rock upon which the church hath been built in all ages . . this religion and church was not shut up in judaea , a corner of the world , but proclaim'd and establish'd in eden , first , by god himself , to and in the old world : and next by noah , to and in the new world , in the hearing and sight of all mankind : from whence , as from the center , their lines went to the utmost circumference of suceeding generations : amongst whom whosoever retain'd the fear of god , and wrought righteousness , were accepted of god. when indeed men grew weary of waiting for the seed promis'd , and became so vain in their imaginations , as to frame gods , and saviours , and religions to themselves . god preach'd the gospel anew , and repeated the old and catholick religion to his friend abraham , annexing thereto the seal of circumcision , as a sign that the seed was not yet come , and that it was to come out of his loyns by isaac . ) this was not only a peculiar priviledge to his posterity , but a general advantage to the whole world : for whither could men , in common reason , think themselves obliged to look ( when they found themselves at a loss in point of religion ; ) but to sem's family , to which they were directed by noah's blessing the god of sem : and to which of sem's stock could they repair , but to abraham whom sem himself ( that king of salem , and priest of the high god ( as some think ) had blessed in the name of that high god. so that abraham , and his seed by isaac , were gods standard bearers , to lift up christ as an ensign to the gentiles : and to make these standard-bearers higher by the head , than all other nations , and the ensign more conspicuous . god lifted that people up above all others , by signal favours while they walk'd in that way that he had appointed them , punish'd them double to any other trangressors , when they cast off the fear of isaac , he built his glorious temple amongst them upon his own hill , adorn'd his worship with such ceremonies , as at once rendred it august in the eyes of gentiles , and instructive to their minds : august as out-vying their inventions in multitude , in magnificence : instructive , as pointing to the bruised heel of the womans seed ; as being so chargeable and toilsome , as it was not credible that any nation should ( by their own free choice ) encumber themselvs with so burdensome a service , nor possible they could be induc'd to the embracing of it , by any motives inferiour to those dreadful appearances of the divine majesty ( at the promulgation of it ) and menacies annext to it . add to all this , their sojourning in aegypt ( the nursery of idolatry ) so many hundred years : their settlement in canaan ; where the worship of devils had taken deepest root ; so near to caldaea , where the primitive tradition had been first corrupted ; the improvement of the art of navigation by solomon ; their several dispersisions into the utmost parts of the inhabited earth , &c. and it will appear ; that as the earth was over-spread by degrees with people , and people grew to apostatize from the catholick religion ; god sent this ( then last ) edition of the gospel after them ; by the hand of abrahams seed , bringing to their remembrance the almost forgotten promise of the womans seed : and that therefore the divine grace administred to all men an occasion to seek after god : whom they might have found , if they would have sought him where he directed them : and whom all did find , who did not maliciously shut their eyes against the light , shining in judaea , in its full body ( as the sun in its orb ) and thence transmitting its beams into the utmost coasts of the world. briefly , the jews ( setting aside the covenant of peculiarity , which consisted of earthly promises and carnal ordinances ) was only the worlds cock , to give it notice how the time past ( till the fulness of time was come ) to awake its drowsie eyes to wait for break of day ; to profligat those painted lyons who had usurpt the title of the lyon of the tribe of judah ; to give notice , the star of jacob was not yet risen , and to direct them , by the voice of their prophets , when and where to look for the promised seed . in a word ; they were not the catholick church , but a nation of priests , separated for the service of the catholick church , consisting of jews and gentiles , worshipping the true god , and waiting for christ. . celsus his exception , therefore , that christian religion opposeth the general religion of the world , is manifestly false : for there never was any religion universally profest ( as that which bringeth salvation to all ) save the christian ; that is , faith in the promised seed ; for gentile religions were calculated to particular climes , but this publish'd to , and believed through the whole world. . what he objects as to sects of christians , i answer , what ever sect recedes from the catholick church , and the common faith ceaseth to be christian ; that is , whoever rend themselves from that body of believers ( who in all ages ( before christ and since ) have held the common way of salvation by the blood of the womans seed ; ) become , as to religion , heathens : and therefore the church is not chargeable with them . article . [ the forgiveness of sins . ] this is plainly to be read , as a point of christ , and his apostles doctrine , and the churches faith , in that odious comparison of the epicurean sophist celsus ( lib. . , . ) they that are to be initiated in pagan mysteries , are by a cryer thus invited [ whosoever is of pure hands and heart , whosoever is free from all impieties , whosoever hath a soul not conscious to it self of any villany , whosoever hath lived well and justly , come hither : ] at sacer est locus — procul ite prophani , &c. but the christian preachers invite men to the christian faith , after these forms : [ whosoever is simple , wretched , wicked , prophane , here is pardon for them . come ye impure and defiled souls , here is a fountain of purgation open for you to wash in . ] your jesus ( you say ) came not to call the righteous but sinners , ( and whither should the physician come but to the sick ) as origen well replies . in the exposition of the apostles creed , ( among the works of st. cyprian ; but by st. jerom ascribed to ruffinus , and by gennadius commended as the best piece of ruffinus ; and therefore judged by erasmus to be his ; ) the pagans object against this article , that the christians do miserably deceive themselves in believing , that sins can be forgiven ; that what is committed indeed , can be purg'd by words ; whether of promise on gods part ; or confession on the penitent's part ; or absolution , on the priests part . is it possible ( say they ) that he that hath committed murder or adultery , should not be reckon'd a murderer or adulterer : to which it is there well answered : why should i not believe , that that god who of earth made me a man , can make me of guilty , innocent ; that he who made me see , who before was blind ; who made me hear , who before was deaf ; who made me sound , who was before lame : can restore innocency to me , when i have lost it , & c ? article . [ the resurrection of the flesh. ] were this article buried , in the oblivion of whole christendom , it might obtain a resurrection , even out of the grave of pagan writers ; and loose no more of its perfection , than our bodies shall do at their's . that fleering philosopher celsus , while he laughs it out of countenance , brings it to remembrance . all that christ taught you ( saith he ) touching the resurrection of the body , touching eternal life and death , he borrowed from the books of the jewish prophets ( lib. . . ) but with how much absurdity do you ( with that earnestness , as if you accounted nothing more desireable ) hope and wait for the resurrection of your body ? when in the mean while you throw your bodies as vile things to all kinds of torments ( lib. . . ) and ( lib. . cal . . ) the christians amuse the unwary vulgar with vain and bug-bear threats , of eternal judgement , of the pains of the damned : and with the alluring promises of future rewards . and yet the same author ( lib. . . ) confesseth that we in our discourses of the day of judgement speak congruously to the old philosophers . and ( lib. . cal . . ) the very first instance he bringeth of our concurrence with the opinions of philosophers is that which we teach touching rewards and punishment . deogratias relates to st. austin this quaere propounded by a gentile philopher ; whether the promised resurrection would be like that of lazarns or that of christ ? not like lazarus ( saith the philosopher ; ) for he rose before his body was consum'd : but you christians say , that mens bodies shall rise many ages after they are crumbled to dust : not like christ ; for he shew'd the scars in his hands and side , and did eat after he rose again : but you say , that after the resurrection men shall neither eat nor drink , nor have any blemish upon their bodies ( aug. ep. . ) here we have not only the resurrection , but the manner of it , as it is described in the gospel , attested by pagans to bave been the known doctrine of the church , viz. that our bodies should rise glorious bodies . hitherto appertains that place of ruffin . ( expl . symbol . ) [ infideles reclamant , & dicunt quomodò potest caro , quae putrefacta , dissolvitur , aut in pulverem vertitur , aut in mari profundo solvitur , fluctibùsque dispergitur , recolligi rursùm & reintegrari in unum , & corpus ex eâ hominis reparari ? resp. quod in seminibus quae tu in terra jacis , per annos singulos fieri vides , hoc de tua carne , quae dei lege seminatur in terra futurum esse non credis ? cur , quaeso te nunc , tam angustus & invalidus divinae potentiae existmator es , ut dispersum uniuscujusque carnis pulverem in suam rationem colligi & reparari posse non censeas ; cùm videas quòd etiam mortale ingenium demersas in profundum terrae metallorum venas rimatur , & artificis oculus aurum videt in quo imperitus terram putet ? nec tantum quidem concedimus ei qui fecit hominem , quantum homo , qui ab ipso factus est , consequi potest ? & cum auri esse propriam venam , & argenti aliam , aeris quoque longè disparem , ferri quoque & plumbi , diversas in terra species latere terrae , mortale deprehendat ingenium : divina virtus invenire posse ac discernere non putabitur uniuscujusque carnis proprium sensum etiam si videatur esse dispersum . ] against this doctrine ( of the resurrection of the body ) the lufidels exclaim , and say ; how can the flesh , after it is dissolv'd and turn'd into dust , or mouldered away in the bottom of the sea , and scatter'd with the waves , be again gather'd up and reunited into one , and the body of a man be made up of it ? i answer , [ that which thou seest every year done , in the seed that thou casts into the ground ; dost thou not believe this may be done in thy flesh , which by the law of god is sown in the earth ? why ( i pray thee now ) hast thou so low an esteem of the divine power , that thou caust not conceive how the scatter'd dust of every mans body can be collected and set in its own rank ? when thou seest that even humane wit searcheth , out of the depth of the earth , divers veins of metals : and that the artificers eye discerns that to be gold , wherein the unskilful perceive nothing but earth . and shall we not ascribe so much to god , who made man , as we see man can attain to , who is but gods creature ? or shall not the divine power be thought able to find out and discern the proper rank ▪ to which every crum of dust ( of every mans ) appertains ; seeing the ingenuity of mortals extends it self to the discerning of the veins of gold , silver , brass , iron , and lead asunder ? ] but we shall meet with more upon this subject while we present the animadversions of pagans upon the next and last article . article . [ and life everlasting . ] if when you speak of eternal life ( saith celsus , lib. . . ) you meant no more , than that you hope your soul shall live for ever ; i should cordially assent to you , as rightly thinking , that they shall be happy that have lived well , and the unrighteous held in everlasting misery . from this opinion , neither the christian , nor any body else can recede : but to think that the body shall be made immortal , is a conceit that cannot enter but into rustick , impure , and brutish animals . why then did plato think , that souls separate have a kind of body wherein they appeared about sepulchres ? ( orig. cont . cels. . . ) why did he assign certain fortunate islands for the habitation of fortunate souls , if he had not some gimmering of the resurrection : what need a place so large , ( as in comparison of that , this habitable earth is but an ant-hill ) if it be not intended for glorified bodies as well as souls ( lib. . cal . . ) as st. origen reasons . lastly , why does this fleering epicure deride the church for believing the everlasting life of the body , as a thing impossible ? seeing the philosophers are of opinion , that the whole world is an animal , a living creature consisting of soul and body : and yet an animal most blest and sempiternal . and that the sun and the rest of the planets have not only bodies ( as every man's eye may inform him ) but bodies animated , and ( with these bodies of theirs ) sempiternal , why cannot he , who hath given so bright and everlasting a body to the sun , cloath our souls with bodies , that shall shine as the sun for ever , as st. austin argues ( de civitat . . . ) expostulating with the philosopers , for that they are forc'd to recede from their own placits , while they argue against the articles of our faith. [ quid ergò est quòd cùm vobis fides christiana suadetur tunc obliviscemini , aut ignorare vos fingitis , quòd disputare aut docere soleatis ? quid causae est quod propter opiniones vestras quas ipsi oppugnatis christiani esse nolitis ? ] [ what 's the matter , that while we argue with you to imbrace the christian faith , ye either forget , or feign your selves ignorant of , such things as you use to defend and teach ? what 's the matter that for the sake of those opinions of yours , which your selves oppose , you refuse to bocome christans ? ] can a fuller demonstration be required than this , that christian religion was deliver'd ( at first ) in that very form , wherein it is now profes'd by the church , and delineated in the gospel ? that the rose of sharon , the lilly of the vallies , which now sticks on the churches bosome , is that which was planted by the hand of the apostles , sixteen hundred years ago , may be evidenc'd ( beyond all possibility of doubt ) by comparing it , with that , which grows among these thorns , with the cuts and prints of it , in those herbals that were drawn on purpose to decry the virtue of it . i put it here to the scepticks conscience ; whether he would not esteem him a sleepy or bribed judge , who would not give sentence of his legitimacie , would not pronounce him the son of that woman he calls mother , after he had heard the adversaries ( and those that would have his inheritance to be theirs ) in their pleadings against him , describe the child , that was then born of that woman , in all points so like the defendant ; as the pagan adversaries of our religion describe that religion , which christ and his apostles publish'd , to be like that is now contain'd in our scriptures . briefly , to rally up the strength of this first argument ( for the credibleness of that testimony which commends the gospel to us ) we have heard the witnesses on both sides examin'd and those ●gainst our cause give as full evidence for us ( as to matter of fact ) as those of our own party : we have heard the plaintiff declare , and his declaration is a pleading of our cause : vve alledge that christ was born , crucified , rose again , &c. we can make proof of all this by thousands of evidences in our custody ; but to spare the labour of perusing them , and to prevent all suspicion of forgery , we are content to refer the business to our adversaries records : these have been produc'd , and appear to be all one with ours ( as to the stating matters of fact : ) so that there was never any thing more unanimously agreed in , than gospel-history , friends and foes giving in their harmonious , testimonie to the truth thereof : and the busiest adversaries being not able to make any solid exception against any thing reported in it . chap. v. the truth of gospel-history attested by secular writers . § . old antagonists did not persist in the denyal of any point of gospel-history , save that of christs resurrection : and the manner of their denying it proves the truth of it . § . josephus his story of john baptist , accords with gospel-history . § . his text in testimony of jesus vindicated from the exceptions of vossius , &c. § . josephus his date of christ's , and the baptists story falls in with gospel-chronologie . § . the stories of herod , herodias , aretus , artabanus , philip , lysanias , in josephus , tacitus , suetonius , timed to sacred chronology . § . the twin-priesthood of annas and caiaphas at christ's baptism and passion cleared . § . the date of philip the tetrarch's death . § . . that christ was born at such a time , of such a mother , did such things , preach'd such doctrine , as our scriptures mention ; the jew ( who was upon the place , and his contemporary ) had not the face to deny : as being things not done in a corner , but the greatest and most considerable part of them , famously known to thousands of eye and ear-witnesses . the only passage ( in the whole story of christ ) he offer'd to make exception against , was that of christ's resurrection : for the disproof of which he hired soldiers , to say , that he was not risen , but his body stoln away by his disciples . but now the positive part of their testimony clearly confutes the negative , and confirms the rest of the evangelical story , touching that matter : for if the soldiers can tell , that his disciples stole him away ; then it is certain ; that his sepulchre was watch'd by them ; that his body ( the third day ) was gone out of the sepulchre ; and that his disciples said , he was risen . and this is as much as we need strive for , in this question ( concerning matters of fact reported by the apostles ) whether this report were true or no! is another question , whose final and irrefragable determination depends upon the probat of their divine mission ( of which anon : ) for grant but this , that the apostles ( to whose doctrine god set his seal ) did preach , that christ rose again ; and gods seal will go farther ( with considerate men ) than the word of suborn'd buff-coats : soldiers are not generally , men of over-tender consciences : to weigh the evidences , at present , in the scales of common sense : that christ was conveighed out of the grave ( either by the hand of his divine power , or of his disciples ) and that the disciples said he was risen ; is confes'd , is attested to , by the soldiers : the only doubt remaining , is , whether in that point wherein they differ , we are ( in reason ) to believe the apostles , or soldiers ? the apostles can shew gods hand and seal , to confirm their report ; do with great power give evidence of christ's resurrection : we have only the soldiers bare word , and the syllables of it not hanging well together : his disciples ( say they ) stole him away while we slept : a company of armed men , set on purpose to watch , must certainly be asleep , if they let his body be taken away by a few unarm'd and timorous persons , a few scatter'd sheep , now their shepherd was smitten , and on a dead sleep , if they were not awaken'd by that noise ( they could not but make ) in opening the mouth of the sepulchre : it being shut up , with a great stone , firmly fastned in the rock , with cramps of iron soder'd into the rock and stone ; and made as sure as could be , by the wit of his mortal enemies : make it as sure as you can ( saith pilate ) so they went and made the sepulchre sure , sealing the stone , mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , use the best of your skill to make it fast , so fast as it cannot be removed [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] they made the sepulchre sure : as sure as a prison is , when the doors are fast lock'd ; as feet are from getting out , when they are lock'd in the stocks , act . . act. . . and this by sealing the stone , not as we seal bags ( which makes them not fast , but is only a sign of honest dealing ; ) for no such sealing could have hindred the disciples ( if they had had a mind ) to steal away the lords body : and therefore this sealing of the stone , could be nothing else , but their fastning it to the rock , as hath been above expres'd , ( gaill's sacred philosophy , art . . cap. . ) but then ( if they were on so dead a sleep ) how can they tell what was done , or by whom it was conveighed away ? they were awake ( after the body of our lord was gone ) when they saw , it was not in the grave : and the disciples were awake , those many times they saw him , and handled him , after his resurrection . all say , they saw the sepulchre empty , on sunday morning , when they were broad awake : the disciples say , they saw him alive after he was risen ; and knew that body , wherein he appear'd , to be that very body which was crucified , by many infallible tokens . no ( say the soldiers ) he did not rise again , but the disciples stole away his body ; yet confess , they were asleep , while this was done : which is ( in effect ) to acknowledge they cannot tell , how it was conveighed away : and to forbid all sober men to give assent to what they say , as being incompetent witnesses . christ's body we can assure you is not in the sepulchre ; but how it was removed thence , or by whom ? ask them that can tell , for we were asleep . this is just like the evidence which aemilianus gave against apuleius . ( apolog. pag. . ) [ habuit apuleius quaepiam linteolo involuta : haec quoniam ignoro quae fuerint , iccirco magica fuisse contendo : crede igitur mihi quod dico , quia id dico quod nescio . ] apuleius had certain things wrapt up in linnen cloath : these , because i knew not what they were , i strongly affirm to have been some magical tools ; that is , ( as apuleius truly represents to the judges this testimony ) you must therefore believe me , because i affirm that of which i am wholly ignorant . and had the chief priests themselves believed the soldiers tale , why did they not send hue and cry after the thief ? why did they not rack those , that were famously known to be his disciples , to make them confess where they had laid it ? why did they not make privy search for it , while the sent was hot ? why did not the soldiers , ( if they had believ'd themselves ) as soon as they awoke ( and saw the stone roll'd away ) disperse themselves several ways , in pursuit of those had stoln it ? why did they not apply themselves ( forthwith ) to the guards , at every gate ? to the watchmen , that went up and down the city ; with a [ saw ye not , heard ye not , can ye tell no tydings ? ] why was not jerusalem all in an uproar at the news ? how easily might the discipies have been taken in the manner , who ( by the soldiers own confession ) could not be gone far , before they awoke : for they had not time , ( to shut the cabinet , after they had stoln the jewel ) to roll the stone to the sepulchres mouth again , after they had taken out the corps ; which certainly they would have done ( had they not been prevented ) on purpose to hide from the soldiers so certain an indication of the removal of the body , till they were got out of their reach . it had been worth the while to have turn'd every stone , to find whither the disciples had convey'd it , that they might have laid it forth to open view of the people , to affront the apostles preaching of the resurrection : but the proud are robbed , they have slept their sleep ( as their own prophes , in a holy scorn and derision of them , had foretold ) and in the hands of the mighty there is found nothing : nothing , but this palpably feigned tale , can be invented , to prejudice the truth of christ's resurrection , by a council of the subtilest and most implacable enemies christs name ever had , and that , after whole nights plotting upon their pillow , ( for they suspected christ would rise from the dead ) what to do ? what to say , in case their fears should come to pass ? yea , after comparing notes , and taking counsel together . had they so drain'd their heads of devilish policy , in compassing christs death , as they could invent nothing , to disprove his resurrection by , but this pitiful shift ? ( as euphranor bestow'd so much art in carving the image of neptune , as he could not tell how to go to work with the other gods. ) i begin ( now ) less to wonder at the observation i am upon , than i did , when i first took it up : it seemed strange to me , that gospel-history should pass through so many ages so currently , as not to meet with the least rational contradiction ( as to any clause or tittle of it ) from any of those millions of desperate enemies it hath met with ( all along in its passage down to us ) save only in this case : but i see ( in this very case ) the devils good will to oppose it , especially in this article of the resurrection ; ( this being that , wherein christ triumphed over him ; and we , in christ ; [ 't is christ that dyed , yea , rather that rose from the dead ] is the acme of the apostles glorying ) and his want of skill , or power , or heart , to oppose it , ever since christ triumphed so gloriously over him ( and his instruments ) in this debate about his resurrection ; as no man ( how great soever his enmity was against it ) would so far under value his own reputation , as to hazard it in gainsaying the reports of the gospel : so that this little stone ( ever since it was cut out of the mountain ) has not met with any contradiction , that could put it to a stop ; but what it has with ease run over . i would not be too peremptory in affirming , what hath not been done ; there may be more antagonists against our religion , than i have read : but this i may safely say , that after some considerable enquiry , and most serious perusal of all the ancient authors opposing christianity ( that i could compass a sight off ; ) i have not read , nor heard of one person , who offered to assert himself , an eye-witness , of any one thing , contrary to the evangelical story . § . these testimonies of adversaries are sufficient to evince the truth of the delivery , and though the impossibility of the apostles , either deceiving or being deceived ( which hath been demonstrated in the first and second book ) does manifestly evince that they delivered nothing but the truth : yet that the atheists mouth may for ever be stopt , i shall , ex abundanti , produce the testimonies of strangers and enemies , for the proof of the truth of the things delivered . there is ( we see ) no comparison betwixt the allegations of plaintiff and defendant . their exceptions are , to our evidences ; as the dust upon the ballances , to the weight in the scales ; lighter than vanity . were it a drawn match betwixt us , were the scales equally ballanced ; the weight of the testimony of by-standers , of persons that did not interest themselves in the quarrel , as it relates to religion ; but nakedly record the great emergencies of the world , as historians ; especially of such of them as ( in point of religion ) side with our adversary , will add over weight to our scale , and cast the ballance , on our side so irrecoverably , as it shall not be in the power of scepticism it self ( by injecting queries ) to pull down the other scale ; or , with all the doubts it can raise , to with-hold its assent to the indubitable truth of our evangelist , in those things that are hardest to be believed , and of that importance , as the belief of them necessarily inforceth and demonstrateth the truth of the rest of their histories . josephus , a jew and a priest of aaron's order ( as himself informs us in the history of his own life ) in that part of his jewish antiquities , for the truth whereof he appeals ( against the exceptions of one justus , a bold lying pamphleter ) to the roman records , in the custody of vespasian and king agrippa ; that agrippa , who was so zealous of the law , as he wish'd he might no longer live , than he might be serviceable towards the promoting of the jewish religion ( and therefore fell down dead at caligula's feet , when he perceived him inexorably set against the jews , for refusing to erect his statue in their temple ( philo , legatione ad caium ) and if the testimony , of such an author , confirm'd by such evidences , in the custody of so great an enemy to our religion , be not sufficient to prove the truth of it , in those parts of it , it hath relation to , what will satisfie ? now this josephus , ( jud. antiq . lib. . cap. . ) relates the whole history of john baptist exactly in the tenour of the evangelists , thus . [ herod putting away his own wife , the daughter of aretas , the king of arabia ; and taking from his brother ( yet living ) his wife herodias , had ( not long after ) war with aretas : in which battle herod's host utterly perished : after which ( for herodias her sake , and through her ambition ) he was deprived of his kingdom , and , with her , banish'd to vienna in france ] what manner of man doth this speak the baptist to have been , in the opinion of the people ? when they impute herod's mishap to the murthering of him , rather than the sanhedrim ( reputed sacred persons ) or his own children ( a cruelty more than salvage ) against which barbarities , though josephus declaims , yet he does not impute to them herod's falling into the displeasure of god , but to his beheading john. ( lib. . cap. ult . ) and his following the counsel and humours of herodias ( . . ) wherein he had the concurrence of other jews , as himself writeth . [ many of the jews were perswaded , that those judgements befel them in punishment and revenge of the death of john baptist [ as he was commonly called : ) for herod had slain him , being a just man. this john commanded the jews to embrace virtue , to execute justice one towards another , to serve god in piety , reconciling men by baptism to unity : for upon this account baptism seemed unto him a thing acceptable to god ; if it were used , not for the remission of sins only , but for the purifying of the body , the soul being , first , cleansed from unrighteousness : he excited men to the studie of virtue , but chiefly of piety and justice , as also to the laver of baptism ; which he then said was grateful to god , when they did not give over this , or that , but all sins ; and to minds , first purified by righteousness , added the purity of the body . ( lib. . c. ap . . ) and when as divers flocked after him ( for they were greatly delighted in hearing him ) herod fearing , that so forceable a power of perswading , ( as he was endowed with ) might possibly lead the people into rebelligon , sent him to machaerous castle . ] how perfectly does this square with our evangelists ? as to his doctrine of repentance of righteousness , &c. as to the opinion the jews had of him , as a just person : as to the occasion of his confinement and death ; in pretence ( and partly ) herods fear , that he might draw the people into rebellion ( and therefore christ , hearing of john's imprisonment ( and the pharisees muttering , that jesus baptised more disciples than john ) fearing that upon the same score he might be restrain'd , steps aside into galilee , out of judea ; where he saw the people flocking after him , was looked upon with an evil eye ( john . , . ) as scaliger well observes ( de emendat . temp . lib. . ) but really ( and chiefly ) john's telling him of his brothers wife , and herod's gratifying of herodias : for if they did not rtpute her hand to be in john's murder , why should they deem her exile ( as well as herod's ) to be the effect of divine vengeance , for the death of the baptist. as to the multitude of his followers ; the end of his baptism , to be a badge of unity , ( a sign of the reconciliation of the hearts of fathers to children , of children to fathers , and of the unwise to the wisdom of the just . ) it s ineffectualness to save by the outward sign , without the inward grace fignified , &c. non ovum ovo similius : never was one more like himself ( in all proportions ) than that baptist is , which the evangelists , to him , whom josephus describes . § . no less a similitude is there , betwixt that jesus , whom the evangelists describe at large in iliads ; and him whose story josephus contracts , into this nut-shell : ( antiq. l. . c. . ) [ about this time there was one jesus , a wise man , if it be lawful to account him a man ( and no more ; ) for he was a worker of miracles ; a teacher of them , who gladly embraced the truth : of whom he drew many after him both jews and gentiles ; this was christ : insomuch , as though pilate ( by the advice and instigation of our elders ) delivered him to be crucified , yet they who had loved him from the beginning , did not forsake him ; for the third day he appeared alive to them ; ( as the holy prophets had foretold , not only these , but innumerable more marvelous things , of him. ) and to this day the christian people ( which of him are so named ) cease not to encrease . ] before i proceed to the application of this testimony to our present case , i must remove some objections , whereby some of the over-wise sect have attempted to alleviate this authority . there are who suspect a pious fraud here ; that some christians have been tampering with this text of josephus , and turned what was originally writ in dispraise of our jesus , into this commendation ; by foysting two clauses into it . . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ if we may call him a man. ] and . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ this is christ. ] but why might not josephus make honourable mention of jesus ? as well as of his fore-runner , john the baptist : or his disciple , james the just ? both which he commends for holy men , and so far in gods favour ; as , in revenge of their murders , vengeance fell upon herod , and utter desolation upon jerusalem . josephus they say was a pharisee , and upon that account would not befriend christ with so large an encomium . . if interest will not lye , he was more an essene than a pharisee : for in several places he condemns this , but every where extols that sect ) even such as himself affirms bannus , his preceptor , to have been ( viz. ) an essene , and a great admirer of john baptist : whom , if he followed in other things , is it like he would desert him , in his good opinion of christ ? wherein he might come short of a christian , and be no other than theodoret and origen present him : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] [ one that did not embrace the christian religion , nor our lord jesus christ : ] and yet come so far towards one , as to believe , jesus of nazareth to have been the messiah , according to the notion of the ebionites , and nazarens , and some other jews , ( both in the time of christ , and josephus ) who observ'd the mosaical rites , and differ'd not from other jews , save in opining jesus to have been born of a virgin , to have risen again , to have been a great prophet , &c. whom trypho the jew [ in justin martyr ) if he do not praise , does not disallow . it is true , he that would look for a jew of this temper now , had need light up a candle at noon-day , to seek him out : for the sun affords not light enough . but we must not , from our modern ( ignorant and malicious ) jew , take a measure of those , who lived a while after christ : and who might , by the miracles which the apostles and their successors daily wrought , understand how great a person he must be , in whose name those things were done , and yet not become christs disciples any more than those egyptian christians , whom the emperour adrian , in his epistle to servianus ( mention'd by vopiscus , in his saturninus : ) thus describes : [ illi qui serapin colunt , christiani sunt : & devoti sunt serapi qui se christi episcopos dicunt : nemo illic archisynagogus judaeorum , nemo samarites , nemo christianorum presbyter , non mathematicus , non aruspex , non aliptes . ipse ille patriarchacùm egyptum venerit ab aliis serapidem adorare , ab aliis cogitur christum . ] that is , christian samaritans , the followers of simon magus , as vopiscus himself stiles them in his description of the egyptians . suntenim aegiptii ventosi , furibundi , aruspices , medici : nam & christiani samaritae . for the egyptians are windy , rageful , south-sayers , quacks ; and there are also amongst them christian samaritans ; for so should vopiscus be read , and not christiani , samaritae . these simonians , i say , though , after their master they believed that christ , in whose name such mighty works were done , was a divine person ; yet they retain'd still their old heathenish religion , and these are the christians of which adrian writes , that they worship'd serapis , and that their bishops , for all they said they were christians , were yet devoted to serapis ; and that there was none of that sect , be he a ruler of the jewish synagogue , a samaritan or a christian presbyter , who was not a conjurer , a wizzard , and an anoynter . insomuch , as when the patriarch came into aegypt , some solicited him to adore serapis , some christ. though adrian of all others had least reason to condem these mungrel christians ; for he himself notwithstanding his adhering to the gentile religion had that honourable esteem of christ , as he had a mind to build a temple to him , and canonize him for a god ( lampridti alexand. severus . ) . what if josephus had been a pharisee ? could he not lay the corruption of that sect down , when he went to write ? truly , if he keep promise with his reader , he every where faithfully performs the office of an historian , in recording occurrences ( as they fell out ) without favour and affection : and ( i think ) never pen , that was not guided by infallible inspiration , went more evenly , or directly to the point of truth , than he did ; or let fall less passion . a suspicion of this nature could not have entred into the head of any man , to whom josephus is not a perfect stranger . . had the pharisees enmity against no sect but the christian ? do not we find them in opposition to the sadducees ( who denyed the resurrection , and said there were neither angels nor spirits , and consequently no miracles nor prophesies ) siding and going along with st. paul , as far as josepus doth in this text : for what is there in these words that are excepted against , as not becoming the mouth of a pharisee , or inclining any further to the approbation of christianity , than their opposition to saducism might bend a pharisee to , without prejudice to his own sect. . not in that [ if it be lawful to call him a man , ] for , first , that may be taken in as bad a sence , as those paradoxical wits put upon the immediat following words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] who interpret them , as a defamation of the blessed jesus ; which joyn'd together ( if the context did not reclaim , and christian ears abhor the sound ) may , by a sinister interpretation , be made to speak josephus to have had this opinion of our saviour ; that he was not a man , but some changeling or fairy-elf , who shewed apish tricks , play'd strange pranks [ mimi & histriones quoque dicti sunt paradoxi . ] ( vos . etymol . ) if therefore the christians had had a mind to periwigg josephus ( to make him look more favourably upon christ ) they would never have put upon him such a border as this ; out of which he looks more a squint upon him , than he did without it . had josephus ( in opprobry ) called christ , a doer of paradoxical actions , it would have been neither piety nor policy in christ's friends , to have added by way of preface . [ i cannot tell whether i should call him a man : ] the worst sence which the first clause is capable of alone , being better than the best bad sence , that can be put upon it , in conjunction with such a preface . if it cast a bad aspect upon christ alone , it will cast a worse in such company . . take them both ( as josephus delivers them ) with the right-hand ; as speaking ( in consort with the whole series of his discourse ) the commendation of our saviour ; and what is gain'd by taking in , or lost by leaving out these words [ if we may call him a man , ] that deserves the raising of so much dust ? does not christ's doing miraculous works , his rising from the dead ( according to the prophecies that went of him ) speak him to have been more than an ordinary man ; either the messias , or that prophet , or elias : which is all that josephus intends , or can be deem'd to intend in those words , ( which import no more but his being of an opinion equivolent to that pagan opinion of christ mention'd by st. austin , ( de consensu evang. . . tom . . pag. . ) [ honorandum enim tanquam sapientissimum virum putant , non colendum tanquam deum . ] ( they thought he was to be honoured as a most wise man , but not to be worship'd as a god. ) for he was so far from thinking christ to be god : as , in the question about messiah , he preferr'd vespasian before him ; ( de bel. jud. . . ) ( an argument , that he did not apprehend the messias himself to be god ) only , he perceiv'd ( by the great works christ did ) that he was more than a common man ; and ( by the analogy , which those works bare to prophecie ) that he was one of those extraordinary persons , to whom those prophecies had relation : either the christ , or elias , or that prophet , or one of the prophets ; as some of the jews conjectured our saviour to be , who were far enough from believing in him , as christ the son of the living god ( mat. . . ) . nor in that , [ that is christ ] whereby it was not in josephus his thought to acknowledge jesus of nazareth , for the christ , but only , to distinguish him ( by that appellation ) from others , his coetanians , who were called jesus ; as the son of ananus ( who for seven years together , before the ruin of the city , denounced wo against it , ( bel. jud. . . ) jesus the son of damneus , whom albinus made high priest , in room of ananus the younger , the murderer of st. james , our lords brother ; which james , josephus ( in the same chapter ) calls the brother of jesus christ , to distinguish him from that other jesus ( jud. antiquit . . . ) there mentioned ; as also from jesus , the captain of those cut-throats , whom the imperialists of sephorim hired to surprise josephus : ( vita josephi ) and jesus , the son of saphias , that fire-flinger , who incens'd the galileans against josephus . ( ibid. ) jesus , the son of tobias , that captain of robbers , who , near tiberias , surprised five of valerian's soldiers , ( bel. jud. . . ) jesus , the son of thebath , to whom titus gave quarter at the taking of the upper part of the city jerusalem ( bel. jud. . . ) and jesus , the son of gamaliel , who succeeded that other jesus , already named , in the high priesthood . ( antiq . jud. . . ) so that , besides our jesus , there were six , who ( in that age ) bare that name , and two of them mention'd in the same chapter , where he is named jesus christ ( ant. jud. . . ) briefly ; so ambiguous was the name jesus , in that age ; as the jewish exorcists , that they might not leave the unclean spirits ( which they adjured [ in the name of jesus ] ) in doubt who that jesus was ; annex to it , in their form of conjuration , this discriminating circumstance [ whom paul preacheth ; ] without which they might have pleaded , they neither knew jesus nor paul ; there being jesusses many , and pauls many ; but no paul that preach'd jesus , saving the apostle , nor any jesus whom paul preach'd but jesus christ : and therefore the spirits are forc'd to confess [ jesus we know , and paul we know . ] would our supercilious criticks have had josephus ( in this chapter ) to have left out that discriminating compellation , for fear of being accounted a christian ? that had been to make work indeed for the criticks , and an administration of goats-wool , enough for them to have spun an endless thread of contention , who that jesus should be . but this excellent author was better skill'd in the laws of history , than to leave his reader in that ambiguity ; by telling a story of an individuum vagum , of one jesus , without making that name ( so common to many ) proper to that person , of whom he writes , by the addition of , christ ; as that which distinguished him from all other jesuses , and whereby he was famously known and exprest by , even in heathen writers of that age , wherein josephus finish'd his antiquity ( to wit ) the thirteenth year of domitian : ( as himself dates it ( antiq. . . ) at which time suetonius , writing of our jesus , calls him christus [ judios impulsore christo tumultuantes : ] he banish'd the jews rome , for their turbulencie on occasion of christ , ( sueton. claudius . ) and tacitus ( annal . l. . ) [ vulgus christianos appellabat : auctor nominis ejus christus , qui tiberio imperitante per procuratorem pontium pilatum supplicio affectus erat . ] they were commonly called christians , the author of this name was christ , who in the reign of tiberius was crucified by pontius pilate . have the christians been tampering with suetonius and tacitus ? or did they embrace him as the christ , seeing they call him christ ? the strength therefore of this testimony of our religion , does not lye in those locks , so as to put any well-willer thereof upon thinking to advantage its cause , by fastning these clauses to josephus his text , but they stood originally in it , as necessary parts of his history , without which it had been lame , and unintelligible ; for how will his [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] stand with the leaving out of [ this is christ ] were the christians nam'd of jesus , or of christ ? and 't is far more probable that ruffinus ( of whose and other latin translations gelenius ( epist. nuncupat . ) complains , that he found in them not only many text's depraved , but in many places , not only whole lines , but pages over-slip'd ) might ( for brevities sake ) in his quotation of josephus , leave out the first ; and cedrenus in his , leave out the second ; than that either of them should be wanting in our author : st. jerom's [ credebatur ] is rather his addition to josephus his [ this was the christ ] than that , an addition to him , by any fautour of our religion ; and that vossius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not in the the last , but last but one chapter , of the last book of his antiquities , if i mistake not ) is better in the translation of gelenius applyed to james , than jesus [ fratrem jesu christi jacobum nomine ] the brother of jesus christ called james , rather than the brother of jesus called christ. § . if we please our selves in this humour ( of razing out of the most authentick authors , whatsoever our fanatick genius disgusts , or takes the least ( though never so unreasonable ) exception against ) we shall shortly turn all antiquity into razed tables : we shall leave its venerable head perfectly bald , if ( as our different fancies move us ) one , pluck out the black ; and another , the gray hairs . we will therefore , notwithstanding those moths and book-worms attempts to deface this text ( by their corrosions and nibling at the edges of it ) read it as it stands , and hath ever stood in josephus , presenting us with a table of the chief things contain'd in the evangelical story of christ. . as to the date of christs publick appearance , and being taken notice of ; the evangelists state , the dawning of it in the baptists ministry , in a manner immediately preceding christ's baptism . [ in the fifteenth year of the reign of tiberius caesar , pontius pilate being governour of judaea , and herod being tetrarch of galilee , and his brother philip tetrareh of iturea , and of the region of trachonitis , and lysanias the tetrarch of abilene : annas and caiaphas being the high priests ; ] with whom the history of josephus will appear to synchronize in every circumstance , if we first remove such rubs as are laid in our way by some too critical scholiasts . as to that [ in the fifteenth year of tiberius . ] the learned vossius , that he may reconcile those fathers to scripture , who affirm'd that christ suffer'd in the fifteenth of tiberius : distinguisheth the years of tiberius his reign [ alone ] and [ with his father ] and conceives that st. luke followed the provincial account , reckoning tiberius his reign from the time that augustus made him his colleague , almost three years before his death : and the fathers , the roman account of his reigning alone . but , first , as this great critick missed the mind of the fathers , who never dream'd of such a distinction , but grounded their opinions barely upon their misinterpretation of isaiah . . [ to proclaim the acceptable year of the lord ] deeming that that text limited christ's ministry to a precise year . they are of age , let them speak for themselves , by the mouth of clemens alexandrinus ( stromat . . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ christ was but to preach one year : for the prophet speaking of him saith , the lord hath sent me to preach an acceptable year . ] and therefore he does but wash the aethiopian , while he seeks to salve the matter . so , secondly , the scheme which he himself draws upon this ground , runs foul upon his author josephus ; while he assigns the beginning of gratus his presidency over judaea , to the third year of tiberius his reign alone , which josephus fastens to the beginning of his reign , and mentions immediately after his coming to the crown . and , thirdly , manifestly contradicts st. luke . for while he placeth the beginning of gratus his goverment , anno tiberii . christi . ( seeing that gratus continued that his goverment cleven years ) he is forc'd to place the beginning of pilates regencie ; in the fourteenth year of tiberius his reign alone , and of christ's thirty second ; that is , two years at least after christ's baptism , upon his hypothesis : when as the evangelical text saith expresly , that at the beginning of john's baptism , pontius pilate was governour of judaea , in the fifteenth year of tiberius current , ( the fifteenth of his reign alone ) not his twelfth : for annius rufus was president of judaea , when augustus dyed : and his successor valerius gratus continued president eleven years ; who , if he began ( as vossius thinketh ) in tiberius his third alone , tiberius his twelfth alone , must be expired long before pilate enter'd upon the government . ( vossii chron. saer . pag. . ) anno christi . — tiberius aequum ac augustus imperium habere incipit . — augustus moritur ; incipit tiberius regnare solus . — gratus fit judaeae procurator . pag. . — christus baptizatur . — grato succedit pontius pilatus . — christus crucisigitur . this learned man therefore must not only prove , that tiberius was emperour three years with augustus , but that pilate was two years governour of judaea with gratus , and that st. luke intended that , as well as tiberius his government with augustus : or his and st. luke's chronology will never concur , as to the date of christ's baptism . and hardly in the date of his passion , so as pilate could in that time , before it , which he allows him ( one year ) bring his family from rome , and settle it in jerusalem , much less be a long time at enmity with herod , ( as the sacred text asserts ; ) so that his hypothesis hazards that article of the creed [ suffered under pontius pilate ] as well as cancels that part of sacred history [ baptized under pontius pilate ] i speak this in caution to others , not in disgrace of this excellent person , to whose elaborate and judicious lucubrations we cannot ascribe too much praise , except we give them the divine honour of infallibility . but the impertinency of the application of this distinction of the years of tiberius , to the evangelical history , will be made more apparent in our proving of josephus his concurrence with st. luke in the several specified circumstances of the date of christ's story . instance . pilate . that josephus placeth the story of christs beginning to shew himself , about the fifteenth of tiberius , and the whole story ( from thence ) of his and his precursor's , both life and death , under the government of pilate ; will best appear by reflecting upon his dating pilate's entrance and exit . tiberius ( saith he ) at the beginning of his reign , and after the death of augustus , made valerius gratus governour of judaea , in the room of rufus , whom augustus ( at his death ) left in that place : which province , after gratus had managed it eleven years , he committed to pontius pilate ; whom vitel●ius , the president of syria sent to rome , after he had been governour ten years : but tiberius was dead before pilate got to rome . so that pilate's presidency , and tiberius his reign and life ended near about the same time . now tiberius dyed the twentieth of the calends of april , before the middle of the twenty third year of his reign , which began legally at the death of augustus , the fourteenth of the calends of september : upon which consideration the senat moved to have the name of august transferr'd from the precedent to that month ( saith suetonius . ) tiberius therefore precisely reigned twenty two years , five months and thirteen days . ( josephus antique lib. . cap. . cap. . ) or ( thirteen according to the greek . ) that which i observe in this part of josephus his chronology , and the contingencies within that time mention'd , is . that he inserts the history of christ , and the baptist in the midst of the story of pilate's gests while he was governour . . that he placeth pilate's entring upon that office in the twelfth year of tiberius , that is , ten years and an half before his death : for he assigns ten years to pilate's regency ; and we cannot , in reason , assign much less than half a year , betwixt his turning out of office , and his arrival at rome ( to answer for the misdemeanours , the jews accused him of to vitellius ) whither it is not likely he would make too much haste , upon so unpleasing an errand , having so good an excuse for his making delay from the season of the year , winter being but ended upon his arrival there ; where he met with the news of caesars death . and it is no more probable that his predecessor gratus could enter upon his eleven years presidentship , before the second year of tiberius : if we consider how much of that year he complemented away in a seeming backwardness to take up the imperial crown , and the business at home that lay upon his hand , till he had settled there the affairs of the empire , before he could look so far abroad as judaea . . that , by the account of josephus , pilate was in office above two years before our saviour came in publick view ; and remain'd about four years in office after his ascension . so that all that our saviour did , or suffer'd after he came under the worlds eye , is comprehended within the bounds of pilate's story , where josephus lays it . instance . herod and philip. § . that those occurrences concerning the blessed jesus , which josephus mentions , as coetaneous with the acts of pilate , fell out while herod was tetrarch of galilee , and his brother philip tetrarch of iturea ( the first whereof all the evangelists mention in the history of christ's passion , as he to whose cognizance pilate referr'd the cause of christ , after he heard he was of galilee , and belong'd to herod's jurisdiction ) is attested by josephus ( ant. lib. . . ) who gives us a catalogue of herod the great 's male-issue that supervived their father , viz. herod antipas , and archelaus , his sons by malthace a samaritan : ( bel. jud. . . ) and herod philip by cleopatra , the daughter of simon , whom he preferr'd to the priesthood to blanch over the meanness of his daughters parentage . ( antiq. . . ) and in the tenth chapter of the same book gives an account of herod's changing his will the second time : for whereas in the first change , ( bel. jud. . . ) he had expung'd the name of antipater ( whom he caus'd to be put to death five days before his own , ) and appointed antipas to succeed him , passing by his elder brethren archelaus and philip , ( upon some prejudice he had taken up against them , through the information of antipater ; ) in his second change thereof , he appointed archelaus , the elder brother of antipas , to be king : gave philip trachonitis , and the country about it ; and to antipas the tetrarchate of galilee . ( bel. jud. . . ) so that archelaus ( as st. matthew records ) reigned in his father's stead : but falling into the hatred of the jews , ( his subjects ) and into the displeasure of the emperour ( his lord ) in the twelfth year of his reign , he was banished by augustus , and his kingdom and goods confiscate ; ( which is the reason we hear no more of him in the history of christ , he being gone off the stage of the world , before christ shewed himself upon it . ) but the other two , herod and philip , as they are mentioned together by the evangelists , so also by josephus . this being that herod ( the fox ) who made a prey of the wife of , ( this ) his brother , philip. in telling of which story josephus indeed stiles philip only herod ( herod antipas , saith he ) in his travelling to rome lodg'd with herod , his brother , but born of another mother , the daughter of simon , with whose wife , herodias he falling in love , enticed her , at his return , to leave her husband and go with him . but that he means herod philip , and that i have given the right sence of his catalogue of herod's sons ( though in mentioning the issue of herod , by simon 's daughter , he , in one place , names herod and philip , as if they were two ) is manifest : for , first , the relative and verb are of the singular number , in that clause . [ herodem genuit & philippum qui & ipse romae educabatur ; ) and therefore the copulative ( & ) is either redundant , or the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] by the incautelousness of the scribe put in room of the article [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] or else is explicative , and should be rendred by [ etiam ] i. e. he begot herod , even ( or to wit ) philip. . josephus , in his mentioning the sons of herod the great , does no where name more herods than three ; to wit , herod by malthace , herod by cleopatra simon 's daughter , and herod by mariamne , the daughter of alexander the high priest. now this last herod dyed while he was at school at rome ( bel. jud. . . ) and therefore he could neither be that herod by whom , nor that herod from whom , herodias was taken . . herod in his last will provides for no other sons , but archelaus antipas and philip : and therefore both these herods must have starved , if their father had not provided for one of them , under the name of antipas ; and for the other , under that of philip. . josephus puts a key into our hands ( bel. jud. . . ) the kingdom of archelaus being reduc'd to a province , the remainder of herod's sons , to wit , philip and herod called antipas govern'd their own tetrarchates . in this honour they both continued , from within one year , after our saviours birth , to within one year after tiberius his death ; and one of them unto the reign of caligula : of both which josephus giveth this account , viz. agrippa , ( this was that herod agrippa , who was eaten up of worms ) after six months grievous imprisonment by tiberius , was , at tiberius his death , not only set at liberty by caligula , but had the kindom of judaea bestowed on him , and the tetrarchate of philip , ( but then newly deceas'd . ) this preferment of agrippa did so sting herodias , as herod could have no rest from her importunities , till she had got him to rome ( in order to his strengthning his court interest for his own , and against agrippa's promotion ) but agrippa so well plays his game against his uncle herod , as he is forc'd to flee to spain , and leave his tetrarchate ( by caligula's order ) unto agrippa ( antiq. . . . ) neither doth josephus only mention these two tetrarchs as then in being , when our saviour was upon earth , but all the circumstances relating to them , recorded in sacred writ . we read in the gospel of caesarea philippi ( st. matt. . . ) so called because philip the tetrarch of a village named paneas , made it a city , and named it after cesar , as josephus writeth . ( jud. ant. l. . cap. : ) where he describes its scituation , ad jordanis fontes , answerable to the topography of the evangelists , who describe christ's peregrination , after he departed from jerusalem to avoid the treachery of the jews who sought to kill him , into that part of galilee , which appeartain'd to philip's tetrarchate ; so , as though the cities about the sea of galilee , or tiberias , or the lake of geneseret , ( all in philip's precincts ) he passeth over that sea , and along the coasts of jordan till he came to caesarea philippi : a wealthy inhabitant of which city he had before that cured at capernaum ; who , in a grateful memorial of that mercy , had caused to be ingraven the history of that cure ; to wit , two statues , one representing her self kneeling before , the other of our saviour with a garment down to his feet , where there grew an herb , which , when it became so high as to touch the hem of his garment , had the medicinal virtue to heal all diseases : these statues remain'd intire , till by the command of julian the apostate , they were cast down , and his own erected . this statue eusebius affirmeth to have stood there in his time ; and that when he went to caesarea , on purpose to inform himself of the truth , he saw it with his own eyes . ( eccl. hist. lib. . cap. . ) i therefore mention this story at large , that the romanists may see how little it makes for their image-worship , seeing it was erected only , as a monument of that benefit this woman receiv'd , and had not divine honour conferr'd upon it , for all this miraculous effusion of divine virtue into its neighbour plant . and that our divines may learn a more substantial way of resolving the popish sophisms , than by denying what is most apparently true , upon such weak reasons as a learned man offereth , viz. why all this at caesarea , since the woman was cured at capernaum ? but whoever affirm'd the memorial of this cure to have been erected in the place where it was done , and not of the womans aboad on whom it was wrought ? or who can think but she whose faith was so strong , as to believe she should be healed , if she could but touch the hem of christs garment , and wealth so competent as she could erect those brazen statues at her door ; could want either will or means to travel ( for the cure of so tedious and noisome a disease ) as far as from caesarea to capernaum ? ( not half so far asunder as london and the bath ) or that she could think to meet with christ any where more likely , than at the place of his home , capernaum , or of fixing the memorial of so great a mercy any where more conveniently than at her own door ? this touch given for the cure of such impetuous fluxes of indigested notions , i return to caesarea , concerning which josephus hath this story : that antiently the head of jordan was reputed to be in its confines , till philip the tetrarch by observing that the chaff which he caused ( for trials sake ) to be cast into a well an hundred and twenty furlongs from it , called phiale , came out at the springs of jordan near caesarea , discover'd that well to be the head of it : from whence working like a mole underground , till it came to paneas , and there breaking out in two fountains , it made those two whirl-pools in the caverns under the earth , which swallowed up the sacrifices , which the pagan priests once a year cast into paneas , making the silly people believe it was miraculous . this i report not for any mention is made hereof in sacred writ ; but for the illustration of that story in eusebius ( eecl . hist. l. . c. . ) which he receiv'd from the mouth of astyrius his familiars ; how astyrius by invocating the name of christ , caused the sacrifice to swim at the top , by a miraculous power , contrary to that natural motion of it downward , and sucking of it in by the subterraneal vorago , whence the priests took occasion to abuse the credulity of the vulgar . if we slide down the stream of jordan thirty four miles , we arrive at the sea of tiberias , or the lake of genesareth , and on the bank of that lake , at bethsaida , another of philip's towns , improved by him into a city ; whence st. luke stiles it the city bethsaida , as it is called ( chap. . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] intimating it had but newly commenc'd a city . and now we are upon this lake , we will take notice of the issue which christ's execration of bethsaida , corazin , capernaum , and the other towns bordering upon it had , of which josephus ( bel. jud. l. . c. . . ) gives us this account ; that they were so slaughter'd by the romans , as one might see the whole lake coloured with blood , and replete with carkasses ; insomuch as the air grew thereby to that degree of infection , as became troublesome to the conquerour , of those who were on the lake not one escap'd , and those who through age●staid at home , were with promises of safety enticed out of their houses , and in their march to tiberias slain by the romans , except six thousand of the stoutest of them , who were sent captives to nero. but that which is remarkable , in the infliction of the divine vengeance upon them , is that vespasian calling a council of war , to determine what they should do with the conquer'd , though they had given them quarter , though vespasian naturally inclin'd to the more merciful side , and though they all confest it was not honest , yet the vote past generally that the dismissing them alive , was not safe in that juncture of affairs , and therefore that they should all be put to the sword. if i were not afraid to tire thy patience ( reader ) i could carry thee to other places mention'd in the gospel , over which secular history , draws the same line that the evangelius do , though i have no instance at hand of any place in his brother herod's jurisdiction made famous by our saviours converse , for the lamb of god kept himself out of that foxes walk , after he had murder'd his fore runner , and was warned of herod's intent to kill him . i will therefore dismiss the prosecution of that topick , and conclude herod's story with that of herodias so frequently mention'd in sacred scripture , of which , besides those that have already been specified , josephus relateth these circumstances : that so soon as herod's wife , the daughter of aretas , perceiv'd the regal bed to smell rank of this strumpet , not being able to endure to be nosed by a sow with a gold ring in her snowt , having first removed her court to macheron , not then the baptists prison : for had john been then shut up there , she neither would have desired to remove thither , nor herod have permitted her the society of a person , who had so openly declared himself in that cause against herodias , and was so well able to represent it in its most loathsome colours , to the world , if he had pleased ; the fear whereof , through herodias importunity , made herod , a while after confine the baptist to prison in the castle of macheron : from whence , before he came there , the daughter of aretas was fled to her father ; who when he could neither prevail with herod to dismiss his brothers wife , nor with philip to take her from his brother by force of arms , he himself begins a war , at first with philip , hoping the fear of loosing her daughters inheritance , might force herodias back to her own husband , and loosen her from those incestuous bonds , whereby , as the fire-brand of galilee , she was drawing an intestine war upon that country . and when that succeeded not any farther than to the begetting in philip's subjects a grudge against herod ; for the convenient venting whereof they waited , even under herod's banners , whither ( upon aretas his expelling them from their own habitations ) they had repair'd ; he turns his revenging arms , whetted with a fathers grief , and back'd with the justice of his cause , upon his obscene son-in-law : to whose forces by the help of philip's subjects , who ( more resenting the injury herod had done to the daughter of aretas , than that which aretas had done to themselves ) turn'd about to his standard , in the heat of the battle : he gave so total a rout , as made the religious party of the jews interpret that defeat to have been gods revenge upon herod , for his rejecting the baptists counsel , and delivering that good man up to the will of herodias . and forc'd herod to run puling to caesar for aid against aretas ; caesar orders vitellius to stand by herod ; against whose joynt forces , while aretas is preparing to march , ( with a great deal of confidence , as having been assured ( by a dream ) that either he who lead the adverse army , or he who appointed him to that undertaking , should fall by the stroak of death , before the fight was ended . ) the news of the emperour's death is brought to vitellius ; after whose decease , caligula coming to the imperial crown , uncrowns herod , and exiles him and his minion . how excellently doth josephus in all this comment upon the baptists sermon , and prove him to have been a true prophet , when he told him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( st. mar. . . ) no good will come of it ; it will not succeed well with thee , these stoln waters will prove bitter in the latter end . § . to this pair of tetrarchs , i will ( for the oneness of their religion ) subjoyn that pair of high priests annas and caiaphas , whom st. luke mentions , as being in office at the beginning of the baptists ministry , and to have continued in that office , till after our saviours crucifixion . sea-men of old took the joynt-appearance of those twins castor and pollux for a luckie omen , but accounted it a presage of an eusuing tempest , when one of them appear'd singly : this twin-appearance of two high-priests together , hath wrought contrary effects , and raised such theological storms , as have clouded the skie of plain truth , and divided the fleet of fishers of men into as many opinions , almost , as there are pilots : so that they , whose profession it is to secure our passage from falling upon inconvenience , by falling foul upon one another , have run us upon the hazard of shipwracking the faith. i will first therefore clear the vessel of those quicks wherein it sticks ; that , having gain'd an open sea , we may present it under sail , steering its course , by the wind that blows from secular , to the same port which that , which breathes from sacred history , directs it to . . by divine institution there could not be two high priests at a time ; for nothing but the death ( either of nature or in law ) of the high priest could make way for the succession of another . i ground this distinction of death upon ( kings . . ) where solomon , before he put abiathar from the priesthood and zadock in his room , tells abiathar , that he was a man of death ( a dead man in law , having forfeited his life by treason ) worthy to dye : but for the service he had done for , and the sufferings he had undergone with his father , he is content to remit that part of his punishment , and in room thereof confines him during life , to the city of the priests , anothoth . in rigid propriety of speech therefore , those whom herod , and his posterity , or the roman deputies brought into the high-priesthood over the necks of one another , were none of them high priests . . however , the office being necessary , and those whose office it was by lawful succession not being permitted to exercise it ; that god , who will have mercy and not sacrifice , was pleased so far to wave his own right of instituting successors in that office by the death ( the key whereof he keeps in his own hand ) of his predecessor : as to own them for high priests , whom that civil authority , which he had set over that nation , put into that office. ( qod fieri non debuit , factum valet : ) it was an usurpation of the magistrate over god , to put such persons into possession , but they being in the possession it was not then a time to dispute titles ; to have question'd subjection to them , as high priests , would have been a greater usurpation , and of more destructive consequence : and therefore we read not only that st. paul excuseth himself for not treating annanias with that respect , which was due to gods high priest : but that god himself vouchsafed to inspire caiaphas with a spirit of prophecy in honour of his office , than which a more satisfactory evidence of gods approbation could hardly have been given ; this being , for kind , that wherewith god honoured moses , as that which should have stopt the mouths of all querulous opposers , [ i have spoke face to face to my servant moses , wherefore then were you not afraid to speak against my servant moses ] ( num. . . ) . but this would not satisfie the over-righteous jewish zealots ; especially if those high priests , whom the deputies displac'd , were more deserving of the office , more zealous of the law , and more complying with their principles , than those who were thrust into their rooms . now of all those of the romans erecting , whom afterwards they dispossest , there was none after whom the jews had so hankering a mind as this annas in st. luke's text : of whom josephus hath this observation , that after he had enjoy'd the priesthood a long while , he had five sons bare that office ; and was of all men the most happy in the love of the people . ( jos. ant. . . ) it was , doubtless , the dissatisfaction which the people took at his deposition , which forc'd valerius gratus to thrust out , within a year , ismael ( whom he put into the room of annas ) and bestow that honour upon eleazar the son of annas ; which forc'd vitellius to promote jonathan , the son of annas , after the deposition of caiaphas ; which forc'd agrippa to elect annas the younger , into the room of joseph cabi . and yet this annas was not alone in partaking this favour of the people , so as to be reputed high priest , after his ejection : for jonathan his son ( whom vitellius made high priest , in the room of caiapas , and a while after deposed , putting into his place his brother theophilus ) gain'd that repute among the jews , for his refusing to be restored by agrippa in the second of claudius , as the name of high priest was bestowed upon him to his dying day , even after the election of ananias ; as appears by this story of him in josephus , ( ant. l. . c. . ) faelix , bearing a grudge against jonathan the high priest , for admonishing him of his duty , procured one of his familiars to murder him . ( jos. ant . lib. . c. . ) and when he reports how he pleaded against the samaritans before quadratus at tyre , he stiles him jonathan the high priest. ( bel. jud. l. . c. . ) the like privilege ananias obtain'd , whom herod king of calchis ( having obtain'd of claudius for himself and successors the power of electing the high priest , which was continued to them till after the wars ) put into the high priesthood , a little before his own death , in the eighth of claudius : and yet after that quadratus , governour of syria , had sent him bound to rome , in the twelfth of claudius , to answer what the samaritans laid to his charge , as to his abetting the galileans against them , and above ten years after that , when ismael the son of phabeus , joseph the son of cabi , annas the son of annas , jesus the son of damneus , and jesus the son of gamaliel had possest the priesthood , after his ejectment , he still retain'd the name of high priest , even then josephus writes him high priest , when the doom which st. paul had past was executed upon him ; when this painted wall was smitten and slain by the robbers . ( jos. bel. l. . cap. . ) till when , from his deposition he grew daily ( by his largess to the people , his caressing of the governours , and their high priests ) into such favour with the people , as made him in effect the high priest , and the high priests themselves but shadows . ( joseph . an t . l. . c. . ) this ( by the way ) is that an●nias , whom st. paul called painted wall , and excused himself ; for that he knew not that he was the high priest ; that is , not in actual possession of that office. for , upon cumanus sending him prisoner to rome , agrippa put ismael into the high priesthood : ( l. . cap. . ) upon the same reason that he put joseph cabi into ismael's room , when he understood that he was one of them who went to rome to plead for the standing of that blind to his prospect into the temple , which he would have had pull'd down ( l. . c. . ) or if i mistake josephus in this point ; in this i am sure i do not ; that agrippa conferr'd the high priesthood upon ismael soon after faelix his coming into office , and his own repair into judaea , and long enough before st. paul was brought before the council . this might put a wise man to a stand , in determining who was then high priest , there being in that juncture three that bore that name and repute ( according as the interest of several sects , lead them to like or dislike , ) to wit , this ananias , a sadducee ; jonaethan , a pharisee ( and therefore st. paul's crying he was a pharisee was in design not only to secure himself from the fury of the rabble ( by dividing them ) but to prevent this whited walls falling upon him , ( in revenge of st. paul's affronting him ; ) and ismael whom the lawful power had estated ( though perhaps unduly ) in that office , and whom st. paul therefore meant to be the true high priest , and the pragmatical ananias only a shadow . for i cannot think he intended to assert there was then no high priest at all ; for what had that been but to equivocate ? seeing those he replyed to , had not yet heard him , or any other apostle preach christ to be the true high priest , and therefore could not be thought to have any other conception of that title than the common notion : neither would they have permitted such a reply , as he gave , to have past without examination , if they had not had some person in their eye , to whom that office did more legally appertain than to ananias . neither could paul be ignorant what ananias was , and therefore that he meant , as his reply plainly imports , that he knew ananias was not the high priest , there being another ; to wit , ismael preferr'd to that honour by the same authority from whence he had formerly receiv'd the high priesthood . in which particular as he vindicated the honour of gods ordinance in bestowing it where it was due ; and gratefully pleads for that power , the priviledge of being born under which , he had pleaded for himself the day before ( act. . . ) praising now the bridge he had gone over then : so he secured himself of protection under that power , which god had set over the nation , against the violence of his inraged adversary ananias , the courage of whose party he had so lately quell'd with the terrour of the roman name , at the hearing whereof his accusers and examiners slunck away , ( act. . . ) but let the learned judge as they please of this exposition of st. paul's reply ; that to have two high priests at once in those times , ( one legally invested by the roman authority , and another factiously adhered to , as unjustly deposed : the one called in scorn the kings high priest , as ordained by man only ; the other in honour , the lords high priest , as elected of god , and judged to be so by the lords people , as that si●pering faction proudly stiled it self ) was no strange thing , is manifest from that passage in josepus ( bel. jud. l. . cap. . ) [ indè cùm lyddam venit — duos autem principes sacerdotum , jonathan & ananiam — ] when quadratus came to lydda he again heard the complaints of the samaritans , and calling before him twenty eight jews , who were proved to have been in the fight , he caused them to be beheaded , and sent two chief priests , jonathan and ananias , unto caesar ; so called , not because they were members of the sanhedrim , but in the then most proper acceptation of that name ; because ananias was , and jonathan had been in the possession of the priesthood . nay , so far did the popular interest prevail over that of lawful authority in the deposition of simon canthar ; as after his place had been filled with matthias , and elionaeus elected by agrippa , herod the king of calchis was fain to eject him , and bring to the order of a common priest , before he would yield up the office of the high priest ( antiq. l. . c. . l. . . ) by all these allegations it appears , that st. luke speaks the common language of the jews , in the assigning the beginning of john's ministry , to that time when annas and caiaphas were high priests ; for so indeed they were in the then vulgar acceptation of that title ; the one being then in office by appointment of the roman deputy valerius gratus ; and the other , though by him deposed , yet so much in favour with the people , as they still reputed him for high priest , amongst whom he privately , and in conventicles , out of the sight of the roman magistrate , carried it as high priest , and prepared matters for the true high priests proposal to the roman lievtenants , whom they imployed in things of that nature , only proforma , and to cast a blind before their eyes ; especially during the high priesthood of caiaphas , who being his son-in-law , would not scruple to gratifie both him and the people with so obliging a favour to them , and a condescension advantagious to himself , he hereby preventing their solliciting pilat to turn him out , as it is like they had to depose ismael the son of fabi , and simon the son of camuthi , those short-liv'd high priests , caiapas his predecessors . by this temporizing he preserv'd his father-in-laws honour among his own people , provided for the satisfaction of the squeamish consciences ( for so they called their ignorant zeal ) of his brethren : and yet reserv'd to himself the revenues of the office ; which was more than those high priests could do , whom agrippa set up after the deposition of ananias , in after more tumultuous times , against those harpyes , which the ejected pontif. sent to rob the floores and store-houses of tithes , and oblations so bare , as many priests were famish'd through that plenty he brought into his own barns and coffers ( antiq. l. . cap. . ) insomuch , as the high priests themselves had nothing to live upon , but his leavings , which , falling short of a subsistence , they accounted the later rain of his benevolence so great an obligation , as at last they permitted him to do what he pleased in managing that office , whereof they retain'd only the just title , and unprofitable name . caiaphas , as if by a spirit of political prophecie , he had fore-seen that this would have been the issue of his standing upon rigid terms with annas and his favourites , is content to let him do the work , provided that he may enjoy the benefit of the office. hence it was that he was not seen in our saviours condemnation , till the godly party of pharisees had satisfied their tender consciences , touching that point , by enquiring at their divine oracle , and high priest annas ; from whence , having receiv'd their lesson , for form of law 's sake , they carry christ bound to caiapas formally sitting in council ; that is after they had been with him all night , at the house of annas , where our saviour was examin'd , condemn'd by the sentence of the high priest , as that faction reputed him , contumeliously reproached by the servants , and denyed thrice by st. peter : and all this on the night , that pilate might not take notice of their preferring annas , the deposed , before caiaphas the legal high priest ; they bring him bound from annas to caiaphas at break of day , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( luc. . . ) where the scribes and the elders were assembled , ( st. matt. . ) that is into their ecclesiastical council [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( ibid ) where the sanhedrim were set ( st. luk. . . ) where without any witness , but upon what they heard out of his own mouth , after the high priest had adjured him to say , whether he were the son of god or not , and ask'd the votes of the council , he is condemn'd as a blasphemer , ( vers . . . ) ( st. matt. . . . ) from caiaphas they carry christ bound before pilat into the civil council , that council into which these saints would not come themselves for fear of defilement , that is , into the common hall ( st. joh. . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] while it was but yet morning [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] i walk by the light of that shining lamp of affric . ( st. aust. de consensu evang. l. . . ) in my stating st. peter's denials in the house of annas ; which as it may be evinc'd by those reasons which he alledgeth ( to which i refer the reader ) so it is more than probable by this , that annas was the high priest of the faction , from his female attendants , and their pragmaticalness , damsels waiting in the hall , and keeping the door , as busie with st. peter below , as their master was with his above ; whose zeal to the cause , either would not permit them to go to bed , or rowsed them thence at the news of our saviours apprehension ; that sex being made up more of passion than reason , are mark'd out in sacred writ as most obnoxious to seduction and aptest to be proselyted into a faction . as to the rest , the observing how inconsiderable a while our saviour was before caiaphas , as it intimates the satisfaction of the jews in the sentence of annas , and that caiaphas was only their stalking-horse , to give a form of law to their action , as being that person without whose previous juridical sentence , pilat would not have proceeded against our saviour ; so it perfectly reconciles the evangelists , without putting us upon the miserable shift of crowding pilat and caiaphas , or caiaphas and annas into one joynt habitation . . notwithstanding that annas , though deposed , was adhered to by the faction , as the lord 's high priest , in conformity to which notion st. luke calls him high priest ; ( as moses in compliance with vulgar apprehension stiles the moon one of the great lights , though she be the least of those god hath set in the firmament . ) yet caiaphas , at the beginning of john's ministry , and at the passion of our saviour , was indeed the lawful high priest , as being put into that office by the minister of god , the roman power ordain'd of god over the jews . to this josephus gives his suffrage ( ant. l. . c. . and . ) valerius gratus took the high priesthood from annas , and gave it to ismael ; a while after he bereaves ismael of it , and bestows it on eleazar ; but deposeth eleazar , after he had enjoy'd that honour a year , and sets up joseph sirnamed caiaphas : in which office he left him , when he went out of his own : and of which caiaphas held possession till vitellius governour of syria turn'd him out , and put in jonathan , at what time he received order from tiberius to conclude a peace with artabanus , so near the death of tiberius , as pilat whom vitellius turn'd out of office , and sent at the same time to rome to answer for his male-administrations , found him dead when he arrived there . josephus indeed does not write caiaphas the son-in-law of annas ( it not being his wont to set down any relations but that of father and son in his catalogue of high priests ) but he writes annas old enough to have been his father-in-law in his mentioning eleazar the son of annas to have been high priest before caiaphas . so that hitherto the chronology of st. luke keeps time perfectly with the forreign and secular account . instance . lysanias . that lysanias was then tetrarch of abilene appears from the story of josephus : ( ant. . . ) thus translated by the judicious dr. heylin ( in his palestine ) this tract made up the greatest part of the kingdom of calchis , possessed by ptolomy the son of menneus , in the beginning of herod's rise , who dying , left it to lysanias his eldest son , murder'd about seven years after by m. antony , at the instigation of cleopatra : but m. antony and cleopatra having left the stage , lysanias , the son of the murder'd prince , enters upon his fathers estate by the permission of augustus ; during whose time zenodorus , lord of the town and territory of paneas , farming the demesnes of lysanias , and paying a very great rent for them , not only permitted the trachonites to play the robbers , and to infest the merchants of damascus , but himself received part of the booty with them . augustus upon complaint hereof , commits the whole country of trachonitis , batanea , gaulonitis and auramitis to herod , lately created king of jewry , that he might quell the robbers , and bring the country into order , leaving unto lysanias nothing but the city abila , of which he was the natural lord ; whereof , and of the adjoyning territory , he was afterwards created tetrarch , by the name of the tetrarch of abilene , which he enjoyed till about the latter end of the reign of tiberius : for his tetrarchate was not disposed of till caligula gave it to herod agrippa . ( josep . antiq. . . . ) from lysanias , the city of his residence , and from whence his tetrarchate was called abilene , was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to distinguish it from the phoenician abala : ( scal. in notis eusebeanis , chron. ex ptolomeo . § . there is one passage in josephus which hath found the greatest wits works enough to reconcile it to sacred chronology , and gives a better ground for vossius his distinction , of tiberius his reign with augustus , and alone , than i elsewhere meet with , as seeming to force upon us either the rejecting of josephus his authority , or the concluding that st. luke calculates tiberius his years from tiberius his colleagueship with augustus . the place of josephus ( antiq. . . ) is this : at this time dyed philip the brother of herod in the twentieth year of tiberius his empire ; after he had justly and prudently managed his tetrarchate , thirty seven years . the knot this : if herod had been dead thirty seven years in the twentieth of tiberius , and our saviour but thirty years of age in tiberius his fifteenth , christ's thirty seventh falls in tiberius his twenty second , and by that acount he must be born two years after herod's death , at which philip his son enter'd upon his tetrarchate . if in solution hereof it be said , that josephus reckons the years of tiberius from the beginning of his reign alone , but st. luke from the beginning of his colleagueship with augustus : that will make christ's thirty seventh fall in tiberius his twentieth , and give room to date his birth about half a year before herod's death : for if christ was thirty years of age in tiberius his fifteenth , from his colleagueship with augustus , he must be thirty two , and almost an half at tiberius his fifteenth from his reign alone , and by consequence thirty seven , at the twentieth of tiberius alone ; five added to christ's thirty two , making him thirty seven , and five added to tiberius his fifteenth , making his empire twenty years old . but then we contract a worse snarle , and must be forc'd to date our saviours baptism before pilat's presidencie , which so palpably contradicts st. luke , ( giving this as one of the characters of the time of christ's baptism , that it was when pontius pilat was president of judaea ) as we break the evangelist's head in thus plaistering josephus's . and yet we need not with scaliger here wholly reject the authority of josephus , but rather salve it , by supposing that the number twenty in josephus , is falsified by the inadvertency of the transcribers , and should be twenty two at least , as scaliger himself writes it , out of josephus , twice in less than two lines ; if the printer have not serv'd him as the scribe serv'd josephus ( canon . isag. . ) which i suppose he hath : because , otherwise , scaliger's argument is not cogent : for the twenty second of tiberius concurrs with our saviours thirty seventh , even according to st. luke's account ; who reckons christ thirty full , at the beginning of tiberius his fifteenth , as scaliger himself with strenuous reasons asserts . ( de emend . lib. . de natali domini ad canon . isag. l. . pag. . ) and is manifest from the text it self [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] he beginning to be of the age of thirty years , which no man in common speech can be said to do till he be thirty compleat : the difference of which phrase from this [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] he was beginning the thirtieth of his years ] is so manifest , as every school-boy understands it , besides the incongruousness of such a speech to grammar-rules ( for had that been the evangelists sence , he would have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( he was beginning his thirtieth year ) and its insignificancy , as to the describing christs age ( for he was beginning his [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] his thirty years , ( and all the years besides he lived , first on earth , and since in heaven ) the first minute he was born : and therefore i wonder how it escapt that most learned man's observation , that josephus , as he renders him ( if his printer did not mistake in his [ twenty second of tiberius ] makes philip's reign younger than our saviour , and a good deal younger , if we take in here that note of his ( in emend . temp . l. . ) concerning philip the tetrarch's reign ( to wit , that according to josephus he held his tetrarchate but thirty six years compleat : ) for this perfectly accords josephus with his own , and some other learned mens opinion , touching the time that herod lived after the birth of christ , which they ( at the utmost ) extend not to two years . for if philip was but tetrarch full thirty six years in tiberius his twenty second , and christ had begun thirty one in the fifteenth of tiberius ; his thirty eighth must be begun in tiberius his twenty second , and so his birth stated one compleat year , and a good part of another before herod's death . but because i presume the quotation out of josephus of philip's death in the twenty second of tiberius , was the mistake of the printer ( for the place in josephus specifies the twentieth year ) i will , at present , lay no greater stress upon this argument , than what may incline the ingenuous reader , not to think me immodest in this proposal : that perhaps , what befel scaliger by the press , might happen to josephus by an inobservant pen ; and that twenty might be crept into his text , instead of twenty two or twenty three , until i give him out of josephus himself the reason of this my surmise ; to wit , that his dating philip's death in tiberius his twentieth , will no way consort with those stories , which ( he saith ) bore the same date with philip's death : such as pilat's being turn'd out of office , which in all reasons , could not be long before the death of tiberius , in the twenty third of his reign ; which yet he layeth in the precedent chapter : and that of vitellius his making peace with artabanus , and his procuring him to send his son an hostage to tiberius : to which he immediately subjoyns the narration of philip's death with this chain , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] then dyed philip , &c. now that artabanus had not made peace with caesar in the twentieth year of tiberius , appears out of tacitus , ( annal. l. pag. , &c. ) where the first mention of the occasion of artabanus his war with vitellius is made in the consul-ship of c. gessius , and m. servilius ; who were the last pair of consuls , but two in tiberius his reign ; and therefore belong to his twenty first year , of which he gives this account , that artabanus ( who till then ( for fear of germanicus ) had been faithful to the romans , and just towards his own subjects ) taking heart from the decrepid old age of tiberius , and successfulness of his own arms against some neighbouring countries ; and gaping after the armenian kingdom , ( whose king artaxias was then● lately dead ; did not only impose his eldest son arsaces upon armenia : but also sent to demand the treasure that vonon had left in syria and cilicia ; together with the ancient bounds of the persian and macedonian empire ; threatning that he would invade all the countries that cyrus first ; and afterwards alexander had posses'd , upon this his nobles ( by the practices of vitelius the deputy of syria ) conspire against him ; go to rome , and obtain of tiberius , to appoint phrahates , king of parthia . phrahates by deserting the roman custom of living ( to which he had been inured ) his body not brooking that change , contracts a mortal sickness . he being dead , tiberius institutes tiridates in his room king of parthia ; and mithridates king of armenia . mithridates takes artaxata the chief city of armenia : and by help of pharasmanes , forceth artabanus out of armenia and parthia . what is hitherto reported of artabanus ( as it cannot in reason be otherwise conceiv'd ) tacitus affirmeth to have been two summers work : and therefore seeing the occasion of th●se transactions against artabanus ( to wit , the embassie of his nobles , and complaint against him to tiberius ) fell in tiberius his twenty first , they could not be ended at the soonest before the twenty second of tiberius , was almost expired , [ quae duabus ●statibus gesta coujunxi , quo requiesceret animus à domesticis malis : ] these parthian affairs ( saith he ) which lasted two summers , i have here handled altogether , that i might divert my thoughts from the unpleasant meditation of our domestick mischiefs . sueton. ( in tiberio , cap. . ) reports tiberius his receipt of letters from artabanus : as that which was the last experiment he had of the world's opinion of him , and prest him to write that desperate letter to the senate ; wherein he protesteth , he found god so bent to his ruine , as he knew not what to write [ postremò semet ipse , pertaesus talis epistolae , principia tantùm non summam malorum suorum professus est : quid scribam , &c. ] the contents of artabanus his to him , were the upbraiding him with his parricides , murders , sloath and luxury ; and the advising him , that he would satisfie the great , and most just hatred of the roman citizens by laying violent hands upon himself : he would never have writ at this rate , had his son been then an hostage with tiberius . but suetonius is an historian , no chronologer ; tacitus is both : we will therefore return to him : who , after he hath declared what cruelty tiberius exercised at home , during those two years wars with artabanus abroad , he returns again to the prosecution of his story ; telling how his nobles repenting of the change , restored artabanus to his kingdom : of tiridates his flight into syria , and of the fire that happen'd , the same year at rome : ( from whence tiberius taking occasion to redeem his credit with the romans , and making an estimate of the value of the streets and houses that were consumed , he assigned sestertiums towards the repair , and commissioners to assign to every one their proportion thereof , according to the loss they had sustain'd . this so ingratiated him with the people , as every one strives who shall out-wit others , in inventing new honours for him : which whether he receiv'd , or omitted by reason of the so near approach of his death , is uncertain ( saith my author ) for soon after , his last consuls cn. acerconius and c. pontius enter'd into office , and the seventeenth of the calends of the next april , tiberius his breath was stopt . now it was after this restoring of artabanus to the parthian crown ( which tacitus thus clearly dates in the twenty second of tiberius ) that the emperour wrote to vitelius , to make peace with artabanus [ ubi artabanus restitutus est in imperium . auditis his , caesar petiit amicitiam artabani & assentiente illo : ] ( joseph . antiq . . . ) and it was after that peace , that artabanus sent his son darius an hostage to tiberius : at what time ( saith josephus ) herod inform'd tiberius of the articles of that peace ; and therefore , when vitellius sent caesar an account thereof , caesar return'd him answer , that he might have spared that labour : for herod had already given him information thereof : at which return of caesar's letters to vitellius , josephus dates the death of philip. and therefore it could not be long before caesar's death that philip dyed , by this account of josephus : to which point of chronology josephus himself subscribes ; telling us that at caligula ( the successor of tiberius ) his preferring agrippa to the tetrarchate of trachonitis , philip was but newly deceas'd . i leave it now to any man of common discretion to judge , whether is most probable , that josephus his numericals have been in this place corrupted ; or himself so fowly mistaken in a door-neighbour-story , as to philip's death in the twentieth of tiberius , which he makes coetaneous with vitelius his making peace ( in tiberius his name ) with artabanus , after his restauration : which tacitus dates so near the end of tiberius his twenty second ; as 't is hardly imaginable , how all those passages conducing to it , and attending upon it , could be crowded into that small remnant of his twenty second year , which tacitus saves from the conquest and flight of artabanus , falling out in , and taking up the summer of that year : after which , artabanus ( when he had lurk'd , and was grown squalid , earning his sustenance with his bow , among the scythians ) was restored , tiberius inform'd of his restauration , vitellius inform'd of caesar's will to make peace , &c. that there could be a return of so many posts as was requisite for intelligence within that year , if we reckon its end at augustus his death ( august . ) is next to impossible ; and yet it is certain josephus ( and all other historians , who account tiberius ( whose death fell on the seventeenth of the calends of april ) to have reign'd twenty two years , five months , and thirteen days ) must begin and end their account there . it is therefore most probable ( all circumstances consider'd ) that philip's death fell in the twenty third of tiberius , and that the account stood so in josephus , before it was corrupted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as soon overslipt , by a hasty scribe , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . briefly , if josephus his intire discourse be of more weight , than two syllables ; pen cannot describe , nor heart wish , a clearer computation of the time of philip's death , than in here presented ; to wit , after artabanus his recovery of the parthian crown , and the pacification betwixt tiberius and him : which that it could not be effected , nor so much as propounded by tiberius , ( at which josephus , in this chapter , begins the story of artabanus : and therefore , that 's the soonest we can possibly date the death of philip ) before the twenty third of tiberius , is most palpably demonstrable , from tacitus his placing his expulsion out of parthia , in the summer of tiberius his twenty second ; his reporting , after that , his residing in hircania , till he was grown so squalid , as the sight of him moved pitty in his subjects ( neque exuerat pudorem ut vulgum miseratione adverteret : ) hiero his disgusting the new , making a party among the nobles for their old king : the nobles applying themselves to artabanus with promise to restore him ; his gathering of forces : tiridates his delaying to give him battle , till the roman legions came in : the parthians stealing away from tiridates , &c. to which if we add ( what tosephus subjoyns hereto ) tiberius his receiving information of all this , his sending to vitellius to offer peace to artabanus , upon condition he would send his son and other hostages to him , vitellius his transactions with artabanus , and concluding a peace with him , &c. he that can think all this could be done , betwixt the latter end of summer , and the . of august ( when tiberius his twenty second ended ) may , by that time he has given his brain another turn , imagine , that rome was built in a day . chap. vi. the date of christ's birth , as it is asserted by the church , maintain'd by scripture . § . christ homaged by the magi early after his birth . § . christ born and baptized the same day of the year . § . god would have the church observe the day of christ's birth . the priestly courses , the character of it , which from their first institution by solomon , to the last and fatal year of the second temples standing , were never interrupted . § . the calculation of these courses leads us to the conception and birth of the baptist and our saviour . § . christ's baptism , and john's ministry in the same year of tiberius reign , point out the same thing , objections answer'd . § . the taxing of all the world ill-confounded with that of syria . § . and now neither st. luke nor josephus need be beholding to scaliger , for endeavouring if not to make them friends , yet to prevent their being so far at odds ; by his interpreting josephus , to speak of philip's death in the thirty seventh incompleat year of his government , ( an article of agreement which this text of josephus will not subscribe to [ after that he had presided over trachonitis thirty seven years ] ) for we may allow philip to have been tetrarch thirty seven , and to have been well gone in his thirty eight year , at the pacification , in the twenty third of tiberius , and yet allow to christ's birth , time enough before herod's death to do all that in , which sacred scriptures reports him to have done . thus christ was thirty compleat in tiberius his fifteenth , december . his thirty seventh year compleat , therefore falls in the twenty second of tiberius , december . and his thirty eighth current from thence overtakes tiberius his twenty third , the . of august following ; at what time philip's government had been going in its thirty eighth year , but from the middle of march. if we therefore will take the universal churches word , for this ; that our saviour was born , december . by so much sooner did christ's thirty eighth commence , than the thirty eighth of philip's government , as christmas preceds the middle of march. so that this does not only reconcile secular and sacred history ; but afford us a place , where we may fix our feet , and stand our ground , in the defence of the churches practice , against all those opposers , who employ their wit in removing old land-marks . and therefore , for vindication of the churches celebrating christ's nativity on the . of december , i shall improve this occasion in laying down these propositions . propos. . whatever the gospel reports , touching the occurrences , betwixt our saviour's birth , and herod's death , might ( in all reason ) fall out , in as small a parcel of time , as intervenes betwixt christmas and mid march next ensuing ( at which time of the year ; to wit , at the beginning of nisan , herod came to his miserable end : as scaliger observeth out of josephus ; and proveth , from the celebration of his funeral , a little before the feast of unleaven'd bread. ) for , the magi found christ at bethlehem , whither they were sent by herod [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( st. matt. . . ) where they could not have found him , had they not tender'd their homage to him , before he was presented in the temple , at the purification of his ever blessed virgin-mother ; but in galilee , whither they returned , ( as to their home ) from bethlehem , after they had performed those things in the temple which the law required ( luk. . . ) neither is it like , that after the magi had enquired that at the priests lips , and been informed ( out of so cleara prophecy ) that the king of the jews was to be born at bethlehem : god , who had been so rich in grace towards them , as to shew them christ's star , in their own country ) would put the faith of such young proselytes to so great a trial ; as to put their hopes of finding him at bethlehem , to a disappointment , by his removal thence , before they found him : for had he been then in any place else , but where they were directed by prophecy to look for him : at how great a stand and uncertainty , if not despondency , must they have been ? i need not here urge , that the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which we translate the house ( matt. . . ) [ and when they were come into the house , they saw the young child with mary his mother : ] does more properly signifie an out-house ( such as a stable ) than a dwelling house : at least , indifferently , an habitation for men , for cattle , and for birds ( as scapula observes ) which speaks it probable that the magi in their visit , prevented that office , of common charity , of removing the blessed babe and his mother out of that cold lodging , into a more convenient one ; and found the wisdom of god amongst the beasts that have no understanding . nor that st. matt. in his [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] seems to imply , that the magi came to jerusalem , at the very point of christ's birth ; and enquired after the place thereof , conceiving , perhaps , that he was just then born , by the indication of that light in the air , which shone upon the shepherds , and which they might , ( by as many degrees of greater probability ) see , rather from jerusalem than their own homes , as their was degrees of difference betwixt the places , in point of distance from bethlehem : nor lastly , to shew how manifestly all this makes , for the justifying of the churches fidelity , in communicating this doctrine to her children , that the last appearance of the star to the magi , and their homaging our saviour , was on that very day which we celebrate in commeration of it , that is the twelfth day after our lords nativity : for , . bethlehem was not so far from jerusalem , as persons so inquisitive , and upon the spur , would spend many days in journeying thither , after they had informed themselves touching the place . . herod would not be long of easing himself of the fear of a rival-king , by putting all the children of bethlehem to the sword , of whom , ( in point of age ) he might entertain the least suspicion ; to wit , [ all of two years old and under , according to the time which he had diligently enquired of the wise men ( st. matt. . . ) not that it was two years since he had enquired , but that the wise men informed him it was so long since they first saw the star : and he questioning , whether it was an indication , that the messias was then born , when it first appeared ; or a praeludium to the star of jacob ; to make all sure , on either hand , he slays all the infants that were born within the precincts of bethlehem , from its first appearance , unto the time he sent out his bloody executioners . § . propos. . but because this is an argument only à posse , and therefore does not prove it necessary that christ was born at christmas . i will therefore urge some that are more cogent , drawn from these undoubtedly true chronological observations ; compared with the date of our saviours baptism , and john's ministry . after i have , by way of preparation thereunto , laid down and cleared the justifiableness of that universal opinion of the ancient church , ( viz. ) that our savour was born and baptized on the same day of the year : ( eàmque sententiam omnes ecclesiae scriptis & usu comprobarunt ] this opinion ( saith scaliger can. isag. l. . ) all churches have approved of both by pen and practice : in their practice by celebrating the birth and baptism of christ together , on the same day : ( . ) ( die epiphaniorum . ) not the epiphany , or appearance of him to the gentiles , ( when the magi found him with his mother ) but on the day of his appearances : first , to be the son of man , in his nativity : secondly , to be the son of god , by the holy ghost descending upon him , and the voyce from heaven , when he was baptized . they at once celebrated christ's caelestial generation , promulgated at his baptism , and his humane birth . gregory nazianzen : in his panegyrick de natali domini ( which he therefore stiles [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ upon the appearances of god , or births of our saviour ] ) this custom continued in the age of eusebius ; and long after , in the church of alexandria . cassianus monachus ( collat. . cap. . ) [ intra aegypti regionem mos iste antiqua traditione servatur , ut peracto epiphaniorum die , quem provinciae sacerdotes vel dominici baptismi vel secundùm carnem narivitatis esse definiunt ; & iccirco utriusque sacramenti solennitalem non hifarie , ut in occiduis provinciis , &c. ] in aegypt this custom hath been observed by ancient tradition : that the day of the appearances being celebrated , which the priests of that province define to be the day of our lord's birth , or of his baptism : and therefore commemorate both these mysteries , not on several days , as they do in the western churches , but on the same day , &c. and in the armenian church it was not only practised , but vigorously pleaded for ( in epistola , cathol . armeniorum . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] as for our keeping the feast of the nativity and baptism , we have very good reasons for what we do ; first , the example of all churches beginning from the apostles ; secondly , the word of god ; for st. luke gives testimony of this ( that our saviour was born and baptized both on one day of the year ( vide scaliger ibid. ) and beroaldus chronic. ( l. . c. . ) where he proveth from the joynt-testimony of authority , that the birth and baptism of our saviour were celebrated and fell out on the same day of the year , though in computing christ's age when he was baptized , he assigneth it to the beginning , that is the first day of his thirtieth year initiant ; but therein he is sufficiently confuted by scaliger , who , from the plain grammatical sence of st. luke's phrase , evinceth , that christ was baptized the last day of his thirtieth , and first of his thirty first . however this will make no difference here , for be it first or last , it comes all to one , as to the vindicating of this commonly-received truth , that st. luke dates christ's birth and baptism on the same day . but for the reasons pre-alledged i adhere to scaliger . and therefore , if you demand where st. luke testifies this ? i answer ; where , he saith , that jesus , when he was baptized , was thirty years of age : that is , on that day , which terminated his thirtieth , and gave beginning to his thirty first . secondly , and if st. luke had not thus punctually delineated the time of christ's age , when he exhibited himself to the baptist , as a candidate for ordination . yet the same thing might be collected from that law ( under which the law-giver put himself , that he might fulfill all righteousness ) prohibiting the priests , to officiate till they were thirty , and commanding them , then to enter upon the exercise of their sacred function . ( numb . . they shall serve from thirty years old and upwards . ) by virtue of this law , christ would have been a transgressor , had he intruded himself into the sacred ministry , before his thirtieth year was compleated : and therefore till then , he doth not shew himself to israel , no not to his own parents ( for his mother was uninstructed in the knowledge of her son ) not to his fore-runner ( for the baptist , though he knew christ was in the croud , yet who was he , he knew not , till he saw the spirit descending upon him ) but kept at home , and was subject , to and under the nurture of father and mother . so wide is that gloss from the sence of that text , ( where we have account of christ's being amongst the doctors ) which stiles it , christ's disputing with them , which was nothing else , but his exhibiting himself at twelve years , as an israelitish catechumen , to ask the law ( the tearms of the covenant , which he enter'd when he receiv'd circumcision ) and to receive their answers , to what he propounded , or to answer their questions ( not as their doctor , but scholar : ) and upon his examen , and their approbation of him ( who sate in moses chair ) personally to enter into that covenant , which his sureties had enter'd into in his name , at his circumcision . the work of his father which he had there to do , was to be a scholar , not a teacher . and on the other hand , he would not have been an exact fulfiller of that law , if he had delaid the tender of himself to ordination , beyond the time fixt by the law , and not applyed himself to the baptist , at whose laying hands upon him , he knew , he was to receive the holy ghost , and be visibly separated to that work , which his father had fore-ordained him to , assoon as ever he was legally capable of it , in respect of age : upon this account christ urged the baptist in these words [ suffer it now , for thus it behoves us to fulfill all righteousness , ] christ had no need to be baptized with john's baptism ( the baptism of repentance for remission of sins ) neither did he receive that baptism : but john's baptizing of him , was of another kind , than his baptizing of other persons ; to wit , and external rite , in the administration whereof , christ was to be visibly set apart , and called by god to his office of preaching , ( see dr. hamond's annot. ) the law , therefore , the righteousness whereof christ fulfill'd , in being baptized by john , was that which prohibited prophets to run , till they were sent of god. but this was not all the righteousness which christ fulfill'd now , but also of that other branch of the law commanding them , whom god had separated to the service of the sanctuary , to enter upon that function , as soon as they were thirty years of age : and therefore our saviour inserts this note of time [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] suffer it [ now ] now , that the impediment of age is removed , i must not defer my entrance upon the work of teaching : nay , if there had not been such a law , christ's love to us would have been a law to himself . he , who when the time was come that he should be offer'd , was straightned till his baptism of blood was accomplish'd , that went into the garden to meet the traytor ; would sure not be well at ease , when the time was come ( assigned by the law of his father ) that he should be inaugurated in the office of the great prophet , till he was baptized with that baptism , of water by john , and of the holy ghost , by his father , by which he was to be consecrate to that office. would this tender shepherd of souls , for his love and for his pitty , let a day pass , after the removal of the impediment of under-age , before he put himself into a capacity of seeking and saving the lost sheep of israel ! how have they learned christ , either as to his obedience to his father , or his compassion to his brethren , who scruple the belief of this point , which the primitive church universally embraced upon so good and solid reasons , as who so questions the force of them , must present the blessed jesus to their own minds , as a person that cared not what the father said , not what we ail'd . § . propos. . this being concluded on , and laid for a ground , that christ's birth and baptism fell on the same day of the year , i proceed with this light before me , ( by the help of those chronological observations i have , or shall irrefragably make good , ) to find out the day of christ's nativity . the mother of john baptist was going in her sixth month at the annunciation of the blessed virgin , and conception of christ ( st. luke . . ) [ and loe thy cousin elizabeth hath conceived a son [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and this is her sixth month ] saith the angel gabriel , when he was sent to mary the blessed mother of our lord , [ in the sixth month ] that is , of elizabeth's conception ( vers . . ) [ about these days ] ( of zacharie's returning home ) ( from fulfilling his office in the temple , in the course of abias , that is the eighth in order , of those twenty four , into which david divided the priests ( chron. . . the eighth lot fell to abijah ) [ elizabeth conceived , and hid her self five months , and in the sixth month the angel gabriel was sent by god to a city of galilee , named nazareth , unto a virgin espoused to an husband , whose name was joseph , and the name of the virgin was mary . ] certainly , if it had not been of use to us to know the time of our saviour's conception , the holy ghost would not have given this character of it twice , in ten verses : nor a rule to find it out , in his specifying the course of abias falling out immediately before the baptist's conception , if that rule had not been both sure and applicable to this question . he would never have beaten the air with those chronological descriptions of it , had it been vain for us to know the time , or impossible for us to find it out ( so manifestly false is that fanatick conceit , which the novelist propounds as his main principle , to wit , that god hath conceal'd the time of christ's nativity , ( as he did the body of moses ) to prevent our observation of it : and so dim-sighted was the industrious beroaldus at noon-day , who though he confesses ( chronic. l. . c. . ) that the ignorance of the day of christ's birth proceeds from meer supine sloath in not sifting those means of its discovery which god hath propounded to us : and if we could tell when , or how long zacharie's course begun and continued : the question would quickly be determin'd : yet waves that enquiry , as a fruitless undertaking : chusing rather to pin that character of time , assigned by st. luke , upon herod's sleeve , as denoting only his reign ( to which it cannot possibly have the least relation ) than to fasten it upon the baptists conception , where st. luke so manifestly fixeth it , as he must be blind , that sees not the drift of the evangelist in this and the other forementioned marks of time , to be the leading us by the hand to the investigation of the baptists , and , by it , our saviours birth . i will therefore follow the conduct of gods spirit , and this holy angel , in pursute after the knowledge of that acceptable day , which god would not have the church either ignorant , or unmindful of . . these several twenty four courses of priests ( by the computation whereof the holy ghost directs us to the time of christs conception and birth by comparing them with the baptists ) served their week about [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] ( joseph . antiq . l. . cap. . ) [ david appointed one course to attend upon the service of god eight days , from sabbath to sabbath ] eight inclusively ; for they began at the morning-sacrifice of the first , and went out at the morning-sacrifice of the next sabbath , after that the high priest entring with the course which succeeded , had blessed that course which had serv'd ( joseph . b. jud. . . ) [ the high priest went into the temple with the other priests , not every day , but only every sabbath-day , and the calends of every month , and the aniversary feasts . ] and that the high priest dismiss'd the course that served the preceding week at the going out of their weekly service , the book of the jewish liturgy affirmeth [ sabbato autem adjiciebant benedictionem unam ephemeriae illi , quae exibat ex ministerio . ] ( libro liturgarum judaic . ) [ on the sabbath they added one benediction upon that course , that then went out of their ministration . ] the compleat days therefore of the function of one course were seven days , of all , days , that is , seven times twenty four : so that they returned to the same day , whereon they officiated at the first institution of these divisions , at the end of courses , which they fulfill'd precisely in the space of years . but more of this anon . . this order lasted unto the time of josephus [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( judaic . antiq . l. . c. . ) and was so precisely observed to the very last , while the second temple stood , that in the year of its fall , the solem fast on the seventeenth day of tamuz ( whereon the jews to that day , afflicted their souls , in commemoration of moses his breaking the tables of the law ) ( judaic . comput . in scal. de emend . l. . pag. . ) was omitted , by reason that the family , to which that weeks course appertain'd was absent from jerusalem , because of the close siege [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( joseph . bel. jud. . . ) [ titus had heard that on that day the daily sacrifice ceas'd to be offered to god , through want of persons to officiate ; and that for that cause the jews were exceedingly afflicted . ] insomuch , as they celebrate to this day the sad commemoration of that accident , on the seventeenth of tamuz ( which is our fifteenth of july , scaliger emend . fragm . ) as render'd thereby unfortunate , as it had been of old by the breaking of the tables . observe here , that rather than they would break the order of the courses , by permitting ( even in that case of extream necessity ) any other division to officiate , than that whose lot it was to attend that week , they will omit the service it self , on one of the most solemn fasts they had in the whole year . when notwithstanding they were so zealous of this , as nothing else but meer force , could procure them to wave the daily sacrifice ; of the continuance whereof they were more sollicitous than of their own safety . hence when the temple was besieged by sosius , all the request they made to him was , that he would permit beasts for the daily sacrifice to be brought in ( joseph antiq . . c. ult . ) of which dion also , a gentile historian makes mention ( lib. . ) when pompey besieged jerusalem , he with greatest wonder observ'd that they intermitted nothing of their religion , in the midst of arms : but as if they had enjoy'd the greatest peace , did offer their daily sacrifices and victims : and while his soldiers were upon the slaughter of the citizens , and put them daily to the sword ( even before the altar ) they abstain'd not from that divine service , which by their law they were to celebrate day by day [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] nay , the priests when they saw the soldiers rushing into the temple ( with drawn swords ) did undauntedly persevere , in fulfilling their divine courses , and were themselves sacrificed to the roman revenge in the very instant when they were offering victims to god , and burning incense : preferring the discharge of their office before their lives ( josep . bel. judaic . l. . c. . ) yet how zealous soever they were of maintaining the daily service , they were more zealous of observing the order of the priests and levites courses : for at this time , when the daily oblation ceas'd , there were priests enough in the temple ( josephus , in the place above quoted , writeth that when titus sent him to john , the captain of the templars , upon occasion of his hearing that the daily sacrifice was interrupted : many priests , ( by name joseph and jesus ) taking that opportunity , made their escape out of the temple to titus ; and therefore it was not simply for lack of priests , but priests of that course , whose lot it was then to officiate , that the divine service ceas'd : whence appears the invalidity of scaliger's herculean argument , for the abruption of the priests courses , when the daily oblation was taken away by antiochus : for they placed more religion in keeping their courses , than in performing the service : and therefore might possibly stand in [ procinctu ] according to their lots , when they were prohibited , ( by main force ) to offer sacrifice , waiting for the removal of that force . whatever therefore befel the daily sacrifice , josephus his [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] affirming , that the courses set by david were not interrupted unto his time , is proof sufficient , that the priests courses kept their course . but since it is questioned by some , whether in the several apostacies during the first temple , those courses were canonically observed ? and determin'd by scaliger , that during the persecution under antiochus , they were interrupted in the second temple ( upon which principle he proceeds , to invalidate the ancient and catholick opinion [ that our saviours birth was on the . of december . ] so that nothing need be said more , in reply to his reasoning , and vindication of the church , than to shew his mistake , in that point which he so peremtorily asserts , and the groundlessness of his and other learned mens questioning upon that account , the cessation of the priests courses , i shall prove from sacred testimony , that no such cessation fell out , either under the first or second temple , nor till the year of the last temples fall , and the last part of that year : when god was departed from the temple , as josephus himself testifieth to his country-men's faces , ( bel. jud. . . ) leaving upon record to the censure of all ages this sentence upon jerusalem , [ jam enim dei locus non eras ] thou hadst then ceas'd , to be gods habitation . ( bel. jud. . . . not under the first temple , as is manifest from that mournful song of the jews thus render'd by scaliger , die nona mensis , hora vespertini temporis , cum essem in vigilia mea , vigilia joiarib , introiit hostis — wherein speaking of the desolation of the first temple , they introduce the priest , whose course it was then to wait , thus lamenting . [ on the ninth day of the month , at the hours of the evening-sacrifice , when i was in my course ; the course of joiarib . ( to whom fell the first lost , chron. . . ) the enemy enter'd , &c. ] which could not have been his course , if the order of serving had been computed , either from hezechias or josias , his setting the priests in order . but falls out exactly to be his lot , if we reckon from solomon's dedication ( as that never to be sufficiently praised keeper of the clock of time hath demonstrated , in his fragments annext to his emendation ) and that there was no cessation of these courses under the first temple may be irrefragably evidenc'd from that plain text ( ezech. . . ) [ the priests that kept the charge of my sanctuary , when the children of israel went astray from me after their idols ; they shall come near to me to minister , and they shall stand before me to offer . ] and they are rebuk'd by that prophet , that did not keep gods charge by course in their own person ( whether in compliance with the court-interest under idolatrous kings , or in scorn of those meaner offices , to which their lot assign'd them , ( for the several services was distributed by lot weekly , amongst the priests of every course at their entrance upon their service , whence it is said of zacharias , that [ his lot was to burn incense ] ) subrogated others in their room ( just as our pulpit-pearchers ( either in compliance with the rabble of their brainless proselytes , or out of scorn , after the promotion to a lecturer's place , to stoop so low as the desk , ) used to procure the minister of the parish to read the divine service to the walls ; but yet with so much more impious contempt , as the offering of the daily sacrifice excell'd the kindling of a fire , or sweeping away the ashes of the altar : the common-prayer being that very daily incense , and pure oblation which god promised should be offer'd in all places under the gospel , and as far surpassing the best pulpit-exercises , both in point of preaching the pure gospel , and praying according to the will of god , as the most rational service surpasseth the sacrifice of fools . ) this irreligious shifting of the charge of god's holy things to others , god taxeth and menaceth the jewish priests for . vers. . [ ye have not kept the charge of my holy things , but have set keepers of my charge in my sanctuary for your selves . ] . not under the second temple ; as appears , from gods promse to the priests who had kept his charge under the first , that they should stand before him in their courses under the second temple ( ezcch. . . . ) [ they shall keep my charge ] which as it is every whit as good a medium , for the probat of a non-cessation under the second ; as the pre-alledged text ( which scaliger urgeth to that purpose ) is for the proof of a non-cessation under the first temple : so it might seem strange how it could escape the observation of that eagles-eye ; ( but that we see it usully thus fall out , when men approach sacred ground , with their shooes on their feet ; address themselves to sacred scripture , prepossess'd with their own conclusions ; and do not strip themselves of all private preconceptions , when they come to enquire for truth , at that sacred oracle . but to proceed ; the non-cessation of these courses , during either temple , is clearly asserted by god himself , in his promise to zadok : whom solomon advanced , ( at the deposition of abiathar , ) to fulfill gods threatning to elie's house ( reg. . . ) and of whom samuel carried from god to elie , this message ( sam. . . ) [ i will raise me up a faithful priest , and he shall walk before mine anoynted for ever . ] which promise never receiv'd accomplishment in any other sence but this ; to wit , that the priesthood in that line , should keep their stations or courses continually , till the rejection of the whole nation . for in all other points the priestly office had been interrupted , they did not walk before god , or his anoynted perpetually , in their offering of sacrifices , or actual performance of their charge of holy things ; but only in their standing in their courses , ready to perform their several charges , when the impediments were removed : they stood in their weekly lots perpetually , ( waiting for times of refreshing , and break of day , ) in the darkest nights of interruption of actual services , which befel them during the standing of both temples . and this is farther evident from the deep silence of the jewish records , as to any interruption of their courses , till the year that jerusalem was desolated by titus : of which we should certainly have heard ( as well as of that last and final catastrophe thereof ) had such an accident befaln them . they who kept a fast , for the extinction of the holy lamp ( through want of oyl by the neglect of the priest , whose lot it was to supply it ) in the reign of ahaz , ( on the . of ab. ) in commemoration of the israelites , ceasing to present their first-born in the temple under jeroboam , ( the . of sirvan ) in memory of gedoliah's slaughter ( the . of tisri ) of the bickerings betwixt the schools of shammai and hillel , and more contingencies of far less concern ( lib. angariarum ) would sure have celebrated the day , whereon so sad an accident had happened , in the afflicting of their souls : but more of this anon . . the only scruple ( then ) remaining is , what became of these courses , in the interval betwixt the two temples , during the babylonish captivity . it is commonly taken for granted , that they then ceas'd : and if they did , it will not prejudice my account : for if we begin at zorobabel's restoring of the hierarchical courses , the lot will fall orderly upon the course of abias , ( wherein zachary serv'd , wherein he receiv'd the promise of a son ) in such a time of the year , as thence may be demonstratively evinc'd the time of christ's nativity to have been at that season , wherein the church celebrates the memorials of it . to which calculation i find the account drawn from solomon's dedication of the temple , to agree so perfectly ; as encourageth me to assert ( without all hesitance , ) that the courses of the priests , during that long vacation of the exercise of their function , were reckon'd by zorobabel ( much more , in that short interruption under antiochus , by judas maccabeus ) at their restoring them to the actual serving in their proper courses ; as vertually fulfill'd , ( as the years of the reigns of exil'd princes are put into the account at their restauration , as if they had actually during the time of their banishment exercised the royal function . ) so that from the fall of jerusalem by the babylonians ( in the . course , the course of joiarib ) there had so many weeks passed , unto the . of adar ( when at the dedication of the second temple , the priests were set in their divisions ) as the same division was then appointed to serve ; whose course it would have been to serve , had the service not been interrupted ; for otherwise their putting in order , would have been a putting them out of order , and an injury to those families , whose turn by the series of intervening years ( according to david's order ) fell out before theirs , who first served at that dedication , by the appointment of zorobabel : and indeed what use can be made of st. luke's mentioning the eighth course in our calculations of the time therein pointed at , if it was not the eighth course from the first institution ? § . this will be both more intelligible and apparent , if we compute the courses themselves . in order whereto ( though i plough with scaliger's heifer , i shall not let her run wild over the ancient bounds , but accustom her to bear the churches yoak , and inure her to tread out the good corn of catholick verity ) i shall first premise these two infallible dictates of that great oracle of chronology . . the compleat cycle , or period of time , wherein the twenty four courses of priests ( appointed by david , and set to serve in the temple by solomon ) return to the same day and hour , wherein they first waited , is years . . there is a less , but incompleat , cycle of these hieratical courses containing fifty revolutions , and concluding at the end of twenty three years , after their first institution , or revolution of the great cycle ; with the overplus of ninteen hours . secondly , and these common chronological notes , . from the dedication of the second temple , in the sixth of darius nothus , adar the third , ( about our february . ) to the fall of that temple , are years ( euseb. chron. daniel's seventy weeks , chap. . . ) . from our saviour's birth to the fall of jerusalem are seventy one years ( scaliger append . ) phlegon , quoted by origen ( tractat . in st. matt. . ) reckons from the fifteenth of tiberius , to titus his desolating jerusalem , forty years : this falls in with scaliger , if we understand him to mean ( as his words plainly import ) after the expiring of tiberius his fifteenth , and we cannot pitch upon an author better vers'd in the roman annals , than he was . upon these principles , i proceed thus to collect the time of zacharie's service , from the courses of the priests intervening , betwixt that and the dedication of the second temple . in the years that that temple stood , there are two compleat hieratical cycles ending anno and there remains years to temples fall   deduct this , out of christ's at temple fall   and there remains ; which denotes the year of christ , when the second great hieratical cycle ended , and the third began . out of this   deduct a smaller cycle , of fifty revolutions , in the space of years   and the remainder from that sum : years   denotes the year of christ , when the courses began on the same day they did at first , with the overplus of ninteen hours : thus in christs the course began . feb. january december november october september the first course therefore , the year of christ's conception , began august from whence if we reckon to the eighth week , we come to the its beginning falls october eighth course ( that of abias ) & find its end october at what time zacharias , having fulfill'd his weeks ministration , return'd home , and his wife conceiv'd precisely five months and three weeks , before the annunciation . with the like certainty and perspicuity may the same date of zacharias his ministration be collected , if we compute the courses from solomon's dedication . from the dedication of first , on adar mart. . ( scaliger ) to fall of the second temple , josephus accounts y. m. d. from which deduct the year of christ at the fall there remains y. m. d. in which there are cycli hieratici whose period taken out of there remains the year before christs birth when those four cycles ended , and the fifth began : — divide these by ( the space of the lesser hieratical cycle , the quotient is — denoting seven of these cycles to have run out their course in that period : and the remainder pointing to the second year before christ , when the courses began again , where they began at first ( viz. at solomon's dedication of the temple ) within five days , ( which the overplus hours , in each revolution , make up in the whole seven cycles . ) the first course therefore , the second year before christ began , april . and the same course , the year preceding christ's birth commenc'd , mart. . whos 's first revolution of twenty four weeks ended august . . where the second revolution began : and therefore the eighth course in that revolution ( the course of abias ) began at the end of the seven weeks thence , to wit , octob. . and ended , octob. . the very same day we have found it fall , by computing the courses from the dedication of the second temple . an admirable correspondence ; and such as must satisfie all persons , who have so much ingenuity , as to enter upon such kind of disquisitions , with that caution , which the philosopher presented to the candidates for admission into his school [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] these way-marks set , the way-faring man , though an idiot , cannot err ; in fixing the date of christ's conception , the of march : and of his birth , the of december . and if zacharies wife , elizabeth , conceiv'd in the week after her husband's return , from his serving in the course of abias ( which ended octob. . ) precisely five month 's and three weeks before the angel was sent to the blessed virgin ( at what time elizabeth was going in her sixth month ) who sees not upon what substantial grounds the church proceeded , in her fixing the baptist's birth upon the of june ; there being in that space , to wit , from the . of october ( when zachary ended his ministry ) to the . of june following ( when the church celebrates the baptist's birth ) exactly nine months and one day , the ordinary time of a womans going with child , in the common opinion of physiologists : who assign six weeks , for the plastick virtue to do its work in ; and seven months and a half , for the perfect vegetating of the embrio ( ●echerm . sy●● . phys. l. . c. . aristot. de historia animal . l. . c. . ) ( 〈◊〉 in 〈◊〉 . scip. l. . c. . ) [ cum nono mense absolutio est , &c. ] this reckoning the mother of the seven brethren makes , mac. . . [ oh my son , have pity on me t●●t ●are 〈◊〉 nine months in my womb . ] so that if the baptist's birth was 〈◊〉 the most common course , his mother elizabeth conceiv'd the . of october , that is the day of her husbands returning home ; for his ministry in the temple beginning and concluding with the morning of the sabbath ( when the shew-bread was renewed ) and his habitation being distant from jerusalem , in the hilly country of judaea ( and therefore probably more than a sabbath days-journey from the temple ) it is not like , but he would stay in jerusalem , till the sabbath was over . now from the . of october to the annunciation , on which day the church celebrates the virgins conception are five months , three weeks , and one day precisely ; so long was elizabeth gone with child at the angels salutation , as her sixth month was upon its last week : which is not only hinted by gabriel , but by st. luke in the sequel of that story , vers . . [ in those days mary arose and went into the hill-country to visit her cousin elizabeth , and she abode with her about three months ] that is till her cousin was delivered , and the baptist circumcised : for it is improbable , that she ( whose affection carried her so far from home to give her a visit , and detain'd her with elizabeth so long ) would leave her in her greatest exigent : or that so near and dear a relation ( who had she been at her own home , would have been sent for to the baptist's circumcision , amongst the rest of the kindred ) being with elizabeth , so near the end of her nine months ; would go home in that juncture , and not stay till she had perform'd that office of a kinswoman : and most of all , that the blessed among women , ( whom the evangelists signally commend , for laying up in her heart all special emergencies of providence ) should not stay , till she saw what became of zacharie's dumbness , or not be one of those kinsfolks , who , upon the day of circumcision , are said to ponder , what befel , then , in their hearts . by this reckoning our saviour , indeed , was ten months in the virgins womb : but as it is no strange thing for women to go so long , so a fitter period could not have been pich'd upon , for the lord of hosts pitching his tent in the blessed virgin : if it were but barely to answer the expectations of the gentiles , who ( out of sybils books ) had got this notion by the end , that the eastern monarch , the jews messias , the restorer of all , was so long to tabernacle in his mothers womb ; well exprest by virgil , in that eclogue which constantine the great ( in his oration to the clergy ) shews can be applyed to none but the blessed jesus . matri longa decem tulerint fastidia menses . when ten months shall have inflicted tedious weakness of stomack upon thy teeming mother . how much more convenient was it , that christ should fulfill that period in the womb , which of all others is most canonical , in the opinion of that great oracle of learning , varro , who ( in his first book de hebdomadibus . ) as he 's quoted by agellius ( noct . attic. l. . c. . ) thus dictates [ hi qui justissime in utero sunt , post ducentos octoginta dies , postquam sunt concepti , quadragessima denique hebdomade nascuntur . [ they who stay in the womb , the most exact time , after they have been conceiv'd , are born in the fortieth week . ] the learned author of the wisdom of solomon ( chap. . . ) brings him in , affirming that he was fashioned to be flesh , in his mothers womb , in ten months . and behold here is a greater than solomon . taruntius being employed by varro to calculate the nativity of romulus , did with a great deal of confidence and alacrity declare to him that romulus was conceiv'd on the twenty third day of that month , which the egyptians call choe , we december , and born in thoth , that is , september the . day , the . before the calends of october ( plutarch . romulus ) that is , he was born in the fortieth week , in the last week of the tenth month after his conception : and i suppose , if the births of heroes were examin'd , it would be found that antiquity assigned them commonly one month in the womb beyond the account of ordinary persons . § . but i leave this to be disputed by mid-wives , while , to the proof of my assertion , that christ was born at christmas , ( drawn from the time of zacharie's ministration , ) i add another drawn from the circumstances of christ's baptism . st. luke dates the beginning of john's ministry , and christ's baptism , both in one and the same fifteenth year of tiberius ; and christ's baptism , before easter in that year . now st. luke reckons tiberius his reign , from the death of augustus ( as hath been already proved ) that is , the of august . and this clearly evinceth the absurdity of that hypothesis , that christ was born in september : and manifesteth all those strong reasonings of ill-imploy'd wits for it , to be meer paralogisms . for since our saviour was born , and baptized on the same day of the year ; had that been in september , john must bestir himself at that rate , as no man in his right wits can make haste to believe he did , if betwixt then and the of august preceding ( which is the utmost latitude we can allow in the fifteenth of tiberius , which commenc'd that day ) he could come into all the country about jordan , and draw such multitudes of disciples to his baptism , from jerusalem and all judaea , and all the region round about jordan ( st. luke . . . st. matt. . . ) how vain doth this , by name , prove beroaldus to be in his imagination , that our saviours birth fell in september at the autumnal equinox : for from the of august , which was the first day of tiberius , his fifteenth year of reign ( in which year , the divine oracle saith , the baptist began his ministry ) to the fourteenth of september ( on which day beroaldus saith our saviour was both born and baptized ) are but three weeks and four days ; now whether christ's forerunner could , in that scantling of time , fulfill the prophecies which went of him , and the work which the evangelists say he did , in preparing christ's way before his face ; i refer to the determination of all unbiass'd and intelligent persons . if it be , here replyed , that he began his preaching towards the spring , and after he had spent that summer , baptized our saviour about september ; that indeed gives him time enough , but then the fifteenth of tiberius would have been expired , and his sixteenth began , before our saviour's baptism : and besides this supposition leaves our saviour more time unto the passover , for the effecting those things , which he is reported to have done in that space , than his zeal to the work of redemption would permit him to take , who came into publick , as a gyant refresh'd with wine , ready to run his race . but now all these inconveniencies are avoided by dating christ's birth and baptism at christmas . for , . the baptist being , in respect of age , capable of a call to the ministry at mid-summer , had a sufficient time to prepare himself for the exercise of it , after his call by fasting in the wilderness : so that by that time that tiberius his fifteenth year commenc'd , he might begin to perambulate the regions about jordan : and by christmas , his fame might be spread so far abroad , as to bring persons of all ranks out of all judaea to his baptism : that nation being at that time big with the expectation of the messias , then to be exhibited : which is hinted by st. luke in his saying that [ all men were musing of john whether he were the christ. ] and . our saviour by this account had time sufficient , and no more than sufficient , before easter : for his forty days fast in the wilderness : for his coming to bethabara ( where the baptist gave testimony of him , that he was that lamb of god , that takes away the sins of the world ; that christ the son of the living god , whom they looked for ) for his setting his fathers seal to the testimony of john , three days after , in cana of galilee ; for his going down with his whole retinue to capernaum , where he continued not many days before the passover was at hand , at the approach whereof , he went up to jerusalem , purged the temple , &c. briefly ( for it were endless to enumerate particulars . ) the perspicuity of this calculation , as it gives light to several sacred texts , otherwise unintelligible : so it discovers the vanity of all attempts , to pitch christ's birth upon any other day but that ( wheron it hath been commemorated in all ages ) the . of december : whether of those that go in that analytical way which beroaldus chalk'd out , who , though he hath sufficiently invalidated the argument of the decembrians drawn from the feast of exipiation , yet he hath not offer'd any arguments against the practice of the church ( which is not presently to be concluded unreasonable and groundless , as soon as some weak defenses , which some of more zeal than knowledge make of it , are cast down ) but what proceeds upon more manifest mistakes . such are ( that i may , for the honour i bear to his learning and parts , particularly confute them ) his professing he will shoot at an hairs-breadth ( ad unguem ) to the mark in daniel's bow. but he casts that bow so , as it shoots not near daniel's scope . . in assigning the term of daniel's seventy weeks at christ's passion , which daniel aim'd at the fall of jerusalem , as hath been prov'd in my discourse upon those weeks . . in expounding daniel's middle of the week to denote the precise middle of the year of christ at his passion , he pareth the prophet too close ; for , as mr. meed observeth , that phrase of speech implys no more , than that the messias should be cut off within the space of the last septimane , the last not of the but . . he is wide of daniel's mind in expounding the cutting off of the messias to be his death , for daniel meant it of his rejection by the jewes from being their king. so that he fixeth not one of these steps upon firm ground , which he maketh in travelling for this conclusion , christ was born at the autumnal equinox , from this medium ; his passion fell out in the midst of this last year , at the vernal equinox . his argument from the type of expiation stands upon no better ground , yea makes against him : for grant the world was created at the autumnal equinox , that then the ancients began to reckon the year , that then the promise of expiation was made in paradise , that then the feast of expiation was observed : did not god himself alter the beginning of the year to the vernal equinox , at what time christ expiated for sin by his death , and recreated the world by his rising from the dead : and what fitter expedient could wisdom it self have found out to draw peoples minds from expecting to see the redeemer come in september . or of those who are not so industriously , but more subtilty , vain in their reasonings , than beroaldus : that pack of lazie curs that will not take the pains to range chronology for arguments against the churches practice , but lye barking in chimney-corners , and manage their attempts against it , not by hunting out the account and marks of time set out by the holy ghost , but by representing to us the complexion of the season , when these things and others accompanying them fell out . such is the objection from the coldness of that winter-month : calculated indeed to the effeminacy of this degenerate christian age ( wherein nothing passeth for gospel-preaching , but flesh-indulgency , wherein men's love to christ and zeal for their own souls welfare is grown so cold , as they will scarce wet their foot in serving christ , or in working out their own salvation ; and therefore shrug at the thought of men's watching their flocks by night , of such multitudes descending into the water , of the virgins travelling to bethlehem , and of christ's travelling for our salvation in the greatness of his strength into the deep of jordan , in the depth of winter : ) but not bottom'd upon any thing , will go for reason among any persons , but such as live by sense . as to the virgins journeying in that brumal season , it may put to a stand the faith of the sibarites ( who were so dainty as they would not permit those manufuctures that made a din to come within the hearing of their city ) or those mincing daughters of jerusalem ( who could not walk but where they could make a tinckling with their feet , nor abide that wind that would ruffle their well-set hair : ) but how credulity should stick so deep in this mire , as it cannot get out amongst us : whose high-ways are never unoccupied ( but terms and markets frequented , by both sexes winter and summer ; ) is scarce conceivable ; except we think the air be full of frosty daemons , in christmasweek , above all the weeks in the year ; and that upon that account the country carriers come not up to london that week . as to the shepherds [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ abiding in the field , &c. ] though scaliger render it [ sub dio ] [ in the open air ] or rather if we speak properly in translating [ sub dio ] in the open sun-light , or day-clarity of the air ( and that will be very proper to the night ; but we must first imagine , that the light which those shepherds saw shining round about them , came from the sun in the other hemisphere , darting its beams through some holes or clefts of the earth : for otherwise they could not possibly be [ sub dio ] in the night . ) yet the word most properly signifies , [ stabulantes in agris ] [ being in their huts ] or rather their field-halls [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ keeping court in the fields ] whence both homer and hesiod ascribe it , as the epithete of all shepherds , [ men living in the fields ] and though they were not fire-houses , yet they might with straw ( or that hay they prepar'd to feed their cattle with next morning ) make them as warm as they pleased ? if it be replyed how then could they either see to their flocks , or observe the shining of that glorious light , if they lay snugging in their cabines . the text exhibites this answer [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] they watched their watchings over their flocks , that is , [ they kept watch by turns ] and that they might do without detriment to themselves in the coldest season , and with as much advantage to their flocks , as if they had all watch'd at once : and sure what instinct teacheth crows , reason would teach them , that one pair of attentive ears and eyes would as well hear or see what befel , as if they were all awake , who might call up the rest , if he descried the approach of any strange occurrence : lastly , put the case at the worst , say they had no cabines ( which yet it is unlike they were without , even in summer , to defend them from the days heat , as well as nights cold ) was this any greater hardship , than the heir of that whole land their father jacob endured in laban's service ? or can st. lukes words sound harsher than those wherein moses expresseth jacob's complaint ( gen. . . ) in the day the drought consumed me , and the frost by night . as to the multitudes flocking in to john's baptism , notwithstanding the extremity of the season . the baptist himself , even with a wet finger , wipes that stain off from the churches practice , which some from thence cast upon it , in the observation he made thereupon : that they came to his baptism , that they might flee from , and escape that wrath which , by the information of their prophets , they believed would fall upon those whom their messias at his coming should find impenitent . can it then seem strange , that men should run through fire and water , to avoid that excision , which the axe ( laid to the root ) threatned to every tree , that did not bring forth fruit meet for repentance ; to escape that damnation of hell , that unquenchable fire , which they believed was to be the portion of such as would not listen to the voyce of the cryer . and as to our saviours submitting himself to the tolerance of winters cold , his acquainting himself with grief , as soon as he came out of the womb , and his exposing his sacred body to jordan's chillest streams ; as they were part of his cross and expiations for that pleasure we take in sin , so they were the products of that inconquerable love of his to mankind , a love stronger than death , and which many waters could not quench ( cant. . ) and would doubtless be so taken ; if men , who turn grace into wantonness , did not fear , that the example of it would force them from their epicurism , unto the most ingrateful austerities of mortification , which rather than themselves will undergo , they will loose the benefit of christ's mediation . § . . if thou beest as nice ( reader ) as these fine-dame-divines , i shall not know how to make my apology before thee , for this large digression ; however i will not hazard the bringing of thee to another qualm , by pleading my excuse at large ; but only beg thy pardon , and bring thee back from whence i diverted ( viz. the testimony of josephus in confirmation of the verity of the evangelical history , as to its date of christ's baptism ) to that testimony he gives , touching the time of christ's birth , as to that other character of it specified by the evangelists , to wit , [ the first taxing under cyrenius : ] wherein , though some would make him disagree with st. luke , and maldonat by name , who will needs have that taxing which he mentions ( lib. . c. . ) to be mistaken by josephus , for that which was made at our saviours birth : yet that there is a fair correspondencie betwixt him and the evangelists in that point , will appear , if we consider , that that which josephus there mentions is the last under cyrenius , which he gives an account of ; and that that which st. luke speaks of , as coincident with our saviour's birth , is specified by him to have been the first of those two taxings , which were made during cyrenius his presidency over syria . the first of all the world , that is , the whole roman empire ( of which st. luke speaks [ tunc breviarium totius imperii conficere augustus in animo habebat ; in quo opes publicae continebantur ; quantum civium sociorumque in armis , quot classes , regna , provinciae tributa , vectigalia & hujusmodi alia . ] which was therefore made , because augustus had a mind to make a doomsday-book of the whole empire ; wherein was set down , the revenues of the empire ; what train-bands the citizens , what the associates found : what navies , kingdoms , provinces , what tribute , customs and such like , belonged to the empire ; as scaliger ( de emendat . . pag. . and in euseb. chron. numb . . ) collect out of tacitus and suetonius . the second nine years after that , in the thirty seventh year after the war of actium , wherein augustus overthrew m. anthony ( joseph . antiq . . . ) of syria only ( and judea , as annexed to the province of syria by augustus ) after the banishment of archelaus , and confiscation of his goods : for the sale of which also , at that time cyrenius came into judaea . of the first of these taxings josephus is silent ; and his very silence gives consent to the truth of that circumstance related by st. luke that it was [ the taxing of the whole world ; ] which therefore he omits , as not falling in with his subject the jewish antiquities ; in relation to which only he glanceth at the affairs of the empire , which peculiarly concern judaea , but passeth over those that were of common influence upon all the imperial provinces , as suidas ( in augusto ) affirms this to have been . [ augustus caesar decreed to number by head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the inhabitants of the romans ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that he did not only intend but perform this intent , he assures us in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ augustus sent out unto all those regions , that were subject to him , officers by whom he made the enrolings . ] and the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he tells how many myriads were found ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) inhabiting the roman empire . these places of suidas do also confirm another passage in st. luke's history of this taxing , that thereby augustus took account of women , as well as men ; and of both as to their lineage , extract and condition . [ all went to be taxed every one into his own city , and joseph went up out of nazareth unto the city of david , bethlehem , because he was of the house and lineage of david ; to be taxed with mary his espoused wife ] this kind of taxing and enroling was in custom in his time , saith dionysius halicarnassaeus ( lib. . ) who came to rome presently after the conquest of m. anthony at actium ; where after he had learn'd the latine tongue , he gave himself up wholly to the study , and writing of the roman history ( argumentum in historiam dionys. ) and though he either lived not to finish that history , or fate hath deprived us of that part of it , which succeeds the ejectment of the decem virale tyranny : yet in the account he gives of the first institution ( by servius tullius ) of that way of enroling , which he saith was used in his time , in the reign of augustus : he fully agrees with the evangelical description of it [ jussit omnes , qui eandem pagam incolehant , in singula capita certum numismatis genus conferre , sed aliud viros , aliud mulieres , aliud impuberes : quibus connumeratis apparebat quis esset hominum numerus per sexus & per aetates distinctus . ] he commanded all that appertain'd to the same town to give in by head , a certain kind of coyn ; the men , of one stamp ; the women , of another : they of under-age , another : by counting whereof the number of persons appeared , distinguish'd by sex , age , &c. this was done , saith florus ( hist. l. . c. . ) [ ut omnia patrimonii , dignitatis , aetatis , artium , officiorúmque discrimina : ] that all the differences of patrimony , dignity , age , craft , office might be recorded . for , as dionysius ( in the place fore-cited ) saith ; the coyns which were given in at this enrolment were differently stampt , according to the distinction of estates and degrees into nobles , plebeians , artificers , &c. and they also gave oath , that they had truly rated their estates , and gave in the names of their parents , their ages , their wives , their children , together with the place of their habitation , saith the same dionysius . the learned dr. hammond hath given an hint of one other particular , wherein secular history agrees with the evangelists touching this taxing , out of the relations of sepulvada and gerundensis : that twenty seven years before the birth of christ , augustus appointed that there should be an enrolling of the whole empire , and proclaim'd it a tarracon , a city of spain ; after he had subdued the cantabri , and others that had in that country broke off from him ( with whom velleius paterculus seems to agree : ) but upon this proclamation , he finding new stirs breaking out again , deferr'd the execution , till a fitter time , which was this very point of time wherein christ was born : of which the whole christian world was so well perswaded , as the christians of spain ( taking this taxing to have been made when the decree went first out ) dated the birth of christ twenty seven years before all other christians , taking it for granted on all hands that this taxing did concurr with the birth of christ. this going out of the decree , some considerable time before the tax was made , st. luke seems to imply in his [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] there went ( or there had gone ) out a decree : and his [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ] but this taxing ( though decreed before ) was first made when cyrenius was governour of syria . but i remit this to the judgement of criticks : being more solicitous to unty a knot , which he hath made upon this sacred chronology , while ( from a misunderstood place in tertullian ) he makes c. sentius saturninus to have been president of syria , at what time this first taxing was made , and will have cyrenius to be sent only upon this extraordinary occasion , and not to have had any setled dominion there ; directly against st. luke's [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ cyrenius being governour , or ( as erasmus translates it ) president of syria ] against the authority of suidas thus ( which he alleageth and translates ) [ augustus desiring to know the strength and state of his dominions , sent twenty chosen men into his dominions , one into one part , another into another , to take this account : and p. sulpitius quirinius , had syria for his province : ] and against the mind of tertullian , who in the place quoted by the dr. ( advers . marcionem . l. . c. . ) thus answers that heretick , perverting that text ( st. luke . ) [ who is my mother ? ] ( to this fence , as if christ thereby denyed he had a mother . ) [ it is manifest , saith turtullian , there was a taxing at the time of christ's birth under augustus in judaea by sentius saturninus , by which they might have found out christ's stock : ] he does not say that sentius saturninus was then governour of syria , but only that he assisted [ tanquam princeps in magistrorum auguralium numero , ] at the making of that enrolment [ as the chief of the colledge of augures ] as franc. junius observes ( in his notes upon that place ) and as tertullian explains himself ( de pallio . cap. . ) [ ubi maenia statilius taurus imposuit , solennia sentius saturninus enarravit : ] taurus the proconsul ( what time the tax was made there , and the liberty of carthage restored by augustus ) built the walls , [ and sentius saturninus , the augure recounted the solemnities , ] that is , he performed those sacred offices , which servius tullius had appointed to be celebrated , at his instituting of this tax , or enrolment , and which dionysiu● saith were in use under augustus , one of which was [ to reckon up the tokens , which persons of all conditions had brought in by pole , and to compute how many there were of every estate , age and sex ] [ quibus connumeratis per sacrorum praesides , &c. romani autem ad meam usque aetatem hac lustratione post censum perfectum lustrantur à sacratissimo magistratu . ] ( dionysius halicarnassaeus lib. . ) we need not therefore here betake our selves to that shifting distinction of [ governour standing and extraordinary ] to make this passage in st. luke's comport with secular chronology : for saturninus might make this description of judaea ( as a chief augure ) and yet cyrenius be , as the evangelist then stiles him , governour of syria . of that second taxing under cyrenius , st. luke makes mention , from gamaliel ( act. . ) as that which gave occasion to judas of galilee his insurrection , with his cut-throat crew of st. levellers . to which josephus gives a most clear testimony ( antiq. l. . c. . ) [ quirinius a roman senator is sent into syria by caesar , to administer the law , and rate every man's estate : with whom came coponius , to take up the administration of the affairs of judaea . yea , moreover , quirinius himself came into judaea , now laid to the province of syria ; that he might enroll the estates of the citizens of that region , and put to sale archelaus his goods . the jews , though at first they took heavy the mention of a tax , yet did not pertinaciously resist , but by the perswasion of the high priest permitted the tax to be perfected . but a while after their stood up one judas gaulanites of the town gamale , who with his companion , sadducus a pharisee , solicited the people to defection ; saying that the taxing was nothing else but a manifest profession of servitude . it is not to be imagin'd ( saith josephus ) how much these men disquieted the whole nation ; while they fill all places with slaughter and plunder , and a promiscuous robbing of friends and foes ; and the murder of the best men , under the pretext of asserting the publick liberty . insomuch , as they created such a deadly few'd in the nation , as neither forreign war , nor extremity of famine could draw the enraged factions from one anothers throats : till at last the mischief proceeded so far , as the temple of god was consumed with hostile flames ; for to speak the truth , judas and sadduck were the authors of all the succeeding calamities , while to the three old ones of pharisees , sadducees , and esseans , they introduced this fourth sect of gaulonites : and drew multitudes of such after them , as were given to change and affected novelties : which did not only for the present disturb the publick weal , but was the seminary of all future slaughters . ] but for the date of this insurrection of judas ( or as he names him ( bel. jud. . . ) simon of galilee ) he sets it down most exactly in gamaliel's phrase ( jud. antiq. l. . . ) where speaking of two sons of this judas or simon , james and simon , whom alexander the successor of cuspius fadus , crucified : he calls them the sons of that judas of galilee [ qui agente syriae censum quirinio judaeos solicitavit ad defectionem à populo romano , &c. ] [ who , while quirinius was making the tax of syria , solicited the jews to a defection from the romans . ] at one breath informing us : that cyrenius began to make that tax of syria in judaea , and that after he had laid it there ( leaving coponius to gather it ) he himself went into syria to lay it there ; during which leavy , judas made insurrection against coponius , while he was collecting it in judaea . or as josephus ( de bel. jud. l. . c. . ) yet more clearly expresseth the precise juncture [ coponio disceptante , galilaeus quidam , simon nomine , defectionis arguebatur ; quia indigenas increparet , si tributum romanis pendere paterentur , dominósque post deum ferrent mortales ] [ while coponius was reasoning ( with them , about paying their tax laid by cyrenius ) a certain galilaean , simon by name ( the greek hath judas ) was convict of making defection ; because he reproach'd his country-men , as grievously offending god , if they should permit tribute by head , to be paid to the romans , or acknowledge mortal rulers , after god had been their king ] from the whole we learn , that there were two taxings while cyrenius was governour of syria : the first ( as st. luke stiles that which was made at our saviour's birth ) an enrolling of the whole empire ( a term so equipollent to that of the whole world , both in sacred and secular writ , as bartolus pronounceth him an heretick , that will not say , the emperour is lord and monarch of the whole world ) that this first tax was a mere enrolment of mens ages , dignities , lineages , &c. and therefore no wonder if we hear of no commotion in judaea , upon the account of that ; nor find it mention'd in josephus , the jews being in that no more concern'd than the rest of the world ; and least of all , that st. luke should be so ready in drawing the line of joseph , ( and by consequence of the blessed virgin ) up to david ( even through those generations , which the sacred old testament-rolls make no mention of ( notwithstanding that herod had burnt all the genealogies , he could , and durst , lay hands on ) seeing joseph had now given in an account of his line , into those mens hands ; out of which herod durst not have snatcht it , if he had lived to an opportunity of attempting it ; which he did not , but deceased within one half year after our saviour's birth ; leaving behind him this new edition of judaean chronology ; to serve the christian's use , and stop the worlds mouth , from excepting against those records which were so solemnly delivered to the custody of the roman archives , before the name of the blessed jesus was known , or controversie concerning him raised in the world : as st. chrysostom ( in his . hom. on st. matthew ) observes , and tertullian suggests ( in his fourth book against marchion ) a providence which st. luke sets an accent upon , in his prefacing the genealogy of joseph ( which he lays down in his third chapter ) by giving us this circumstance of our saviour's birth ( in his second ) that it fell out , at what time joseph of the house and lineage of david was gone up with mary to the city of david , bethlehem , there to have his lineage enroll'd , in such a crowd of his more wealthy kindred ( who would certainly have excepted against the draught of his line , if they could have found any flaw in it ) as took up all the inns in the town , and forc'd this poor kinsman into a stable . and this enrolment made by roman officers , with the assistance of their augures , to take him sworn to the truth of what he alleaged touching his stock , and with other such formalities ( mention'd by dionysius hallicarn , lib. . ) as it was not possible that forgery could in this case escape undetected . our josephs name-sake , this famous jewish historian , in the history of his own life , presseth this very argument against the calumniators of his pedigree ; against whose suggillations he proveth his extract from the priests of the first order , and of that family of priests , who for a long time obtain'd , both the high priesthood and kingdom of of juda ; out of that succession of his kindred , which was inserted into the publick tables , that is , into those roman records , which were taken of every mans stock , at the universal taxing ; for the publick records of the jews had been burnt by herod , before josephus was born : and there is no track in history of transcribing genealogies , after that , into any publick registers , but what augustus caused to be made at the first enrolment of the empire . yea , what evidence , but that which was transcribed out of that dooms-day-book , could be ground sufficient of that triumph which josephus sings [ hanc generis nostri successionem , ut est in tabulas publicas relata , huc transcripsi , parvi faciens calumnias ] [ this succession of our family , as it is enter'd in the publick rolls , i have transcribed hither : and now i value not the calumnies of busie wicked men . ] for whatever records he could appeal to besides those were , in comparison of them , but private , and not exempted from possibility of adulteration , which that first description left no place for . neither were the priests enroll'd at the second tax , they being exempted from payment of such taxes as were at that time levied . the second taxing ( and under cyrenius also ) was this which gamaliel mentions , and josephus writes at large of , as being of syria only , to which province judaea then belong'd , and therefore pertinent to his subject . this being not only an enrolling of persons , but a laying of a tax upon their estates , administer'd occasion to turbulent over-holy hypocrites , to make head against that roman power which god had set over them : which i therefore mention the story of , from the mouths and pens of persons of the jewish religion , to evince , that st. luke hath the approbation of foreign testimony , to the validity of that distinction which he makes of taxes , when he saith [ the first taxing ] as for theudas , who , as gamaliel saith , made an insurrection before judas ; he must be another theudas , than he of whom josephus gives the story ( antiq. l. . c. . ) under the regencie of fadus , long after the discourse of gamaliel . for it is not to be imagin'd , that either josephus or gamaliel should be so far out , in a story so modern to them , as one of them must be , if they speak of one and the same person . but i am less careful to reconcile this text to josephus ; because the controversie which it adminsters , is not betwixt josephus and st. luke , but gamaliel ; whose saying st. luke only records as an historian , but undertakes not to justifie it : so that if their be any error therein , in point of chronology , let the scribes of the law look to it , and study arguments to perswade intelligent persons , that the dictates of their master are , in this case , to be preferr'd before the judgement of so exact both historian and chronologer : who though he may , perhaps , disagree with gamaliel , yet we have found him ( and other secular authors ; so unanimously agree with st. luke in those grand synchronisms : as if the question be ; whether in the reign of tiberius ; while pilat was governour of judea ; herod , tetrarch of galilee ; his brother philip , tetrarch of ituraea ; lysanius , tetrarch of abilene ; and caiaphas the high priest ; jesus christ shewed himself to israel , and during all their continuance in their respective offices , perform'd miraculous works , preach'd the evangelical doctrine , suffer'd death , rose again , & c ? if the question be , whether this jesus had for his fore-runner , the baptist , who preach'd repentance to all that came to his baptism , rebuked herod for herodias , for which he was beheaded ? and lastly , if the question be : whether at that time when the evangelists date the birth of christ , there was not a taxing , in all points , as st. luke describes , & c ? he that will not acquiess in the testimony of the evangelists , may hear all these questions determin'd affirmatively , by strangers to our religion , and so suitable in every punctilio to our sacred history ; as if they had laid the gospel ( and not only common fame ) before them , to shape their histories and chronologies after , they could hardly have come nearer to the evangelists , than they do chap. vii . josephus his suffrage to the evangelists in the substance of their history of christ. § . he appropriates the compellation [ christ ] to our jesus , speaks of the churches growth in a gospel-stile . § . describes christs disciples by evangelical characters ; gives the evangelists reasons why others did not embrace the gospel . § . he peremptorily asserts christ's miracles , how he came to a certain information thereof . appion and justus would have found it out , if he had proceeded here upon presumptions and uncertainties . § . he describes christ's miracles after the evangelical model ; § . and affirms them to have been such as the prophets had foretold . the touch-stone of canonical history . § . he asserts christ's resurrection with all its circumstances . § . josephus keeps time with the evangelists in the date of christs history . and if we lay our sound-trying ear to the history it self , we shall find that therein he keeps tune with them . . he giveth him the name by which he was in common speech distinguished from others [ jesus christ : ] what will you ( saith pilate . ) i shall do unto jesus who is called christ ? insomuch , as his compellations from the place of his education and converse [ jesus of nazareth ] [ jesus of galilee ] grew so far out of use , as his disciples ceas'd to be stiled [ galileans and nazarites ; ] except by the jewish or pagan enemies to the name of christ , when they would either cast scorn upon them or calumny ; as denominated from a place of which they had this proverb [ can any good come out of nazareth ? ] whence our saviour inferrs to the man that called him [ good ] that thereby he confes'd , he was god , and something more than came out of nazareth , that he had another birth , before , and beside that he had in nazareth ( for the jews thought he was born there ) or from a place , whence the common opinion was that no prophet was to come ; [ search and see , for out of galilee ariseth no prophet . ] these denominations ( i say ) except in such mens mouths quickly grew out of use , that of christian being entail'd upon them by consent of nations : for which names sake they were called before kings and governours , persecuted , hated of all men [ christiani , not galilaei ad leones ] was the common acclamation of the whole world of heathens [ negato te esse christianum , ] was the advice which was given to the disciples of the blessed jesus , when they were following him either to , or under his bloody cross : by all that cruelly pittied them , that apishly loved them , and would have killed them with kindness , have had them lose eternal , by saving a temporal life [ christianum se negat ] was the court-form of acquitting , of suspending proceedings against , those unhappy men , who apostatized from the faith , and withered , for want of root and depth of earth , when the sun cast its scorching beams upon them , [ christianus sum ] was the catholick form , wherein all martyrs made a good confession before their persecutors . ( with what face can the jesuits , and their fruitful spawn of sectaries , who suffer under other names than that of christian , challenge the crown of martyrdom , or lay the odious crime , of persecution , to the charge of gods ministers , while they suffer as evil doers ? is this the silence of the sheep before the shearer , the voyce of the dumb lamb under the hands of the butcher ? and not rather [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( jude . ) the murmuring of sturdy malefactors , while they are whipt deservedly for their faults , the grunting of hoggs ( ut porcus saginatus : ) ( aret. ) who derives that word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to grunt . ) better fed than taught , against their keeper ; or the cry of swine , while they are a ringing , to prevent their rooting up the vineyard of christ ; yea , the field of the vvorld , and thereby so tainting it with their earth-poysoning snout , as nothing but soul-poysoning vveeds grows after such ploughing ( i have stept out of my way to turn this devouring and make-spoil herd out of the corn. ) the good shepherds flock suffer'd under another name , were known , as by other properties , so by another compellation , even this of christian , imposed upon them at antioch , and derived to them from jesus his compellation , christ , as josephus here testifieth , therein agreeing with the evangelical history . . to which he gives his suffrage , as to the growth and wonderful increase of the christian religion , both among jews and gentiles , josephus his text [ and to this day the christian people , which of him are so called , cease not to increase ] [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ the tribe of christians is not in its wane , but increase . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] [ many jews , and many out of gentilism ] ( some copies have [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] infinite numbers ) became his disciples . he lived to see , that grain of mustard-seed , the kingdom of heaven , ( the least of all societies ) planted by christ ( in a corner of the vvorld , judaea ) grown up to a tree , that spread its branches all over the vvorld : that little leven hid in the three measures of meal ( judaeans , grecians and barbarians ) levening the whole lump : that light , which arose in the east , shining unto the west , and spreading its beams all over the vvorld : that grain of vvheat , which fell into the earth , and dyed there , bearing great increase , according to the prophecies of christ , related in the gospel , and the accomplishment of those prophecies ; related in the acts and epistles of the apostles . vvhat is there more said by st. luke , when he tell us , [ souls were added to the church daily ; that the word of god grew and increased mightily ; that multitudes , both of greeks and jews believed : ] by st. paul , when he writes [ that the gospel brought forth fruit in all the world , was made known in all places , &c. ] than josephus here attesteth ; manifestly implying , it did not only increase at first , but ceased not to increase under the persecutions raised by nero and domitian [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] [ to this very day the tribe of christians decreaseth not ] now josephus concluded these books of jewish antiquities , in the latter end of domitian , after that , by him and nero , all the means for the suppressing it had been used , which humane vvit could invent , or power use . [ in praesentem usque diem , quae incidit in decimum tertium annum principatùs domitiani ] ( autiq. l. . c. . ) in spite of all which , it grew , as our saviour had fore-told , and st. luke , and st. paul frequently report . if they shed christian blood , it manured the vvorld , and made it more fertile of christians ; if they burnt them , not single phaenixes , but whole nests of them arose out of their ashes . the more the olive was beaten , the more fruitful it grew : the story of st. steven's martyrdom is seconded with that of paul's conversion ; st. paul's chains made the gospel more famous , &c. insomuch , as in tertullian's time the greatest part almost of every city were christians ; which he mentions as an argument of the loyalty of christians , in his apologie to scapula , president of africa : [ ex disciplina patientiae divinae agere nos satis manifestum esse vobis potest , cùm tantà hominum multitudo pars pene major civitatis cujusque●in silentio & modestiâ agimus , singuli forte magis noti quam omnes , ] in all which expressions of the christian faith , bearing up against all winds , what is said more , than both suetonius and tacitus ( in places already alleadged ) and josephus ( in this place ) testifies the truth of . § . vvhat other reasons of the prevalency of christianity ( notwithstanding all attempts made against it ) are given in the gospel , than what josephus lays down in the text. . the nature of christ's doctrine , and the qualification of them that received it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ a teacher of them that willingly received the truth : ] wherein josephus bears witness to the truth of these points , so often inculcated by the evangelists ; that the generality of common people reputed christ , as they did the baptist , a preacher sent from god , a teacher of the truth : insomuch , as for fear of the people , who held them prophets , the pharisees durst neither deny john's baptism to be from heaven , nor cause jesus to be apprehended , but on the night , and in the absence of the people , lest they should have raised a tumult . that the reason , why they gladly heard both him and his fore-runner , but did not practically conform to their doctrine , was , because though their judgements were convinc'd , that they taught truth , and injoyn'd nothing but what was holy , just , and good ; yet their affections being over-born with carnal interest , some were kept , from giving up themselves to the observance of his law , by envy ( act. . . ) some , by covetousness ( luke . . ) some , by ambition , and seeking praise of men . ( john . . ) and that they , who , by the preventing grace of god , were better disposed and qualified , for the reception of the truth , when it should be reveiled to them , became christ's followers , were peculiarly evangelized , effectually wrought on , by the preaching of the gospel : where this seed fell on [ a good and honest heart ] it took root and brought forth fruit ( st. matt. . ) where god had open'd the door of the heart ( by the preventing grace , of an humble teachableness , of a sincere desire to know and do gods will ) there this king of glory came in and was entertain'd . if any man will do [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is [ sincerely desire to do the will of god ] he shall know of the doctrine that i preach , whether it be of god. ( joh. . . ) that is , acknowledge it for divine , as it is : these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ fitted for the kingdom of god ] ( luke . . ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ the disposed for eternal life ] ( act. . . ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ the meet for , worthy of becoming christ's disciples . ) ( act. . . ) this point of evangelical doctrine is well exprest by st. austin , in that socratical sentence he minds longinus the pagan of ( epist. . ) [ quibus satis persuasum est , ut nihil mallent se esse , quam viros bonos , his reliqua facilis est doctrina : ] [ to them who are sufficiently perswaded , to desire nothing more than to be good men , the remainder of ( christian ) doctrine is easie . ] but it were endless , to quote all texts looking this way : for i believe a tythe of the gospel beats upon these three ponts last specified ; and therefore how much of it does josephus bear witness to , and comment upon , in this succinct sentence [ christ was a teacher of ( had for followers and disciples ) such as willingly received the truth . ] vvhich how it could fall from his pen , and not soak into his heart ( to make it compliant with christ , and his heavenly doctrine ) can hardly be resolv'd , if not by this observation : that he , and such like admirably moralized persons , who came thus near the kingdom of heaven , as to think thus honourably of the christian religion , had the same opinion of it , as the romanists have of those they call special religions among themselves , profess'd by several orders of fryars : the rules and grounds whereof they look upon , as evangelical counsels of perfection ( advantageous to those that will put themselves to the trouble of such heroick acts of self-denyal and mortification , in order to their obtaining a far more exceeding weight of eternal glory : ) but not universal precepts obliging all christians . ( gerson de religionis perfectione : ) [ religio christiana sub uno supremo abbate christo sola est salutaris & perfecta : nibilominùs distincta gradibus meritorum & ordinum . — qui votis aliquibus se subjiciunt ultrà legem commune● christi . ] [ christian religion , profes'd under one supreme abbat , christ , is the only saving and perfect religion . it is notwithstanding , distinguish'd , according to the degrees of merits and orders ; so as they are most perfect , who subject themselves to certain rules , beyond the common law of christ. ] thus did these esteem the royal law to be an excellent rule of life and heart ; for such as aim'd at perfection of grace and glory : but for those that could content themselves with the common scantling , they might be saved by that religion , by which their fore-fathers had been saved , there was no necessity of practising so chargeable and austere a doctrine , as that of christ. the moralized gentile had that opinion of the christian religion , in comparison of his own , as he had of his own , in comparison of all the rest : the jew had that esteem of christ , compared with moses ; as he had of moses , compared with all other legislators ; or ( to come to an instance , will both administer more light to this business , and whereof we have from the ancients a better account ) as he had of the common jewish religion in comparison of those stricter sects of the pharisee and essene : as leading to that height of virtue , as few are capable of attaining to ; to that communion with god , as is inaccessible , saving by persons of a better clay : and therefore obtains the good word of all , that are not brutified and led by untamed passions ( as that which leads to the most perfect beatitude , and a trade of life far excelling all others ; ) but not practicable in common converse , and therefore obtains observance from few . as philo speaks of the essenes . [ meritò ut absolutae probitatis receptum in multis orbis regionibus , a graecis atque barbaris ordo tendens ad faelicitatem perfectissimam : ] ( philo de vita contemplativa . ) they are deservedly entertain'd , as men walking by a rule of absolute perfection , in many regions of the world : both grecians and barbarians applaud their order , as tending to the most perfect happiness . it is adored and reverenc'd at a distance by all ; but not approach'd to , except by such , as a kind of divine fury drives on , to lay violent hands upon it ; having first laid violent hands upon themselves , and thereby become dead to this mortal life . ( amore correpti rerum caelestium , & quasi divino furore perciti prae immortalis cupidine , vitâ hac mortalidefuncti ] ( id. ibid. ) josephus himself is a notable example of this praising the heroick degree of virtue ( as absolutely the best ) but yet chusing a more remiss degree ( as best for him : ) for though he far prefers , in point of worth , the essene above the pharisee ( in his discourses of them . ) ( antiq. . . ) he presents the pharisee , as indulg'd by herod out of that respect he bore to pollio , a chief master amongst them , but out of the reverence which herod had to the religion it self of the essenes , he remitted to them the taking of the oath of allegiance , which he imposed upon the other two sects , as conceiving the essenes virtue and justice , would oblige them more to duty , than an oath would the pharisees or sadducees . and he spends so much of a long chapter ( cap. . de bell. judaic . . ) in commending the essenes for that admirable degree of temperance , tolerance , pacateness of spirit , contempt of earth , love of heaven , which they attain'd to ; as he almost forgets to describe the two other sects , as not worthy to stand in competition with this . and in the history of his own life , gives the preheminency for virtue to the essenes , whose rules he followed , under bannus , three years without intermission . yet when he came to near twenty , and began to consider , where he was , and how to provide for a subsistence in this world , sutable to his mind ; he chose the religion of the pharisees , whom he saw on the sunny-side of the hedge , as most conducible to a civil life ; as a way wherein he might safely walk , towards the obtaining immortal happiness ; though not administring so large an entrance into it , as that of the more mortified essenes ; yet more easie to be kept , without loss of his secular interests , and laying more in the way preferment , &c. as he himself informs us ( in the history of his own life ) [ jamque undeviginti annos , natus , civilem vitam aggressus sum , addictus pharisaeorum placitis . ) of whom , notwithstanding , he gives this character ; that they were a slie , and arrogant kind of men , pragmatical in affairs of state , enemies to kings , beguiling silly women with shews of holiness . ( antiquities , l. . c. . ) but however that sect he chuseth as most convenient for a civil life , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ] ( isocrat de pace : ) thus he adhered to the religion of moses in practice , though he honour'd christ's doctrine in heart before it : with philo his eunuch philosopher ( philo de josepho . ) approving it in judgement as the most wholesome , but relishing the other as more tooth-some : [ loquitur ut oportet , sed sapit contrarium . ] of the same make were those multitudes of believers , to whom jesus would not trust himself , knowing what was in them ; those of the rulers and pharisees , who believed , but did not practice his doctrine , for fear of being cast out of the synagogue ; through love of the praise of men , &c. such were the gnosticks , the ebionites , the hemerobaptists , and the whole frie of mungrel-christians : who not being able to expung out of their minds an honourable opinion of christ , nor out of their wills an enmity to the pureness of his doctrine , compounded the quarrel betwixt conscience and affection , betwixt reason and passion . § . of christ's working of miracles , which he propoundeth as another cause of so many disciples flocking after , and adhering to him ; josephus thus writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; [ hic fuit mirabilium operum patrator , he was a d●er of admirable works : ] every word , and almost syllable hath its emphasis . . the vvorks wrought by christ were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ wonderful , beyond and beside the ordinary course of nature ; ] not only in the opinion of the vulgar , who are easie to be imposed upon by thaumatourgists ( by reason of their ignorance in the reason and cause of effects ) but in the judgement of the most knowing persons ; for doubtless such was josephus , and such those with whom he convers'd , in order to his receiving satisfaction in this case : and therefore if he had not been well assured , that as it was beyond the power of the most approved minds , to find out ; so it was out of the sphere of natures activity , to afford causes of such effects : he would not have given them this atrribute . upon the same account , that bitter enemy of christ , celsus also confesseth , that christ by means of the miracles he wrought , procured many disciples ( origen . contr. celsum . lib. . cal . . ) . he casts not in here that common allay , of , [ as it is reported . ] nor gives that caution against his readers too facil credulity , which he usually inserts , where either himself questions the truth of matter of fact , or fears his prudence may be called in question , for not questioning that ; but roundly affirms christ to have done wonderful works ; not fearing the censure of his critical readers , upon either his reporting it for a certain truth , or believing it [ nec meis scriptis timui conscius enim mihi eram veritatis servatae : ] vita josephi ) [ i was not afraid of mens censuring my writings , for i was conscious to my self , that i have kept strictly to the truth . ] he writes in another strain , when he reports the dream of archelaus expounded by simon the essean ; the appearance of alexander's ghost to glaphyra , and an hundred more historical passages , out of which i single this , for its proximity of time to our saviour's working and preaching . these stories , though reported to him by the familiars of the queen glaphyra , though one of them came from an essene ( to the professors of which religion josephus ascribed more holiness than all other the most strictest sects ) he concludes thus ; [ though i thought good to communicate these relations , as being of great use towards the proving the immortality of the soul , and divine providence ; yet they that think these things incredible , i give them leave to enjoy their opinion . ] ( jud. ant . . ult . ) and another thus ( antiq. l. . c. . ) [ haec tametsi fidem excedere videntur , visum est tamen lectori indicare , quia multi sunt in eo genere , quibus ob morum probitatem , divinitas aperire dignatur sua decreta & consilia : ] these things , though they seem to exceed belief , yet i thought good to acquaint the reader with them : because there are some of this sect , to whom for the probity of their manners , god vouchsafes to reveil his decrees and counsels . what reason can be given of his confidence , thus peremptorily to dictate , while he discourseth of christ ? is he , in so short a while , as the writing of two or three chapters takes up , grown so regardless of his credit ( that he was , so lately , so tender of ) as , without any salvo , or reserve ; thus positively to affirm , that jesus wrought admirable works ? or proceeds not this rather from the assurance he hath of the authentickness of his intelligence ; this being a point , that he had the fairest opportunity to inform himself about , of any that are recorded by him , except those he was an eye-witness of , for before the end of claudius's reign , at sixteen years of age , he committed himself ( for five years together ) to the discipline of the essenes , scribes and pharisees in order to his making , a prudential choice of the best religion ; who , doubtless , out of an inveterate odium against christ , would taint this new vessel with all imaginable prejudices against the gospel ; from his one and twentieth year he resigned up himself to the placits of ( the greatest enemies our saviour had while he was upon earth ) the pharisees , and to the society of their brethren in iniquity , the priests of jerusalem . ( josephi vita ) thus armed against the christian faith , in the judaean troubles under gessius florus , he betakes himself into galilee , the stage of our saviours great works : in managing of which province he staid till he was taken prisoner by titus ; having in the mean while his residence , by turns , in all the towns of note , in that tract which the blessed jesus had so worn with his feet , as he could scarce come any where , where he might not yet see the recent prints of them , and converse with thousands , upon whom , and in whose sight , those miracles were wrought ; he might yet , at the sea of tiberias , where he first quarter'd , see the ships which those disciples were called out of to be fishers of men ; wherein christ taught multitudes , that stood on the shore , wherein he commanded the winds , and the sea to be still . at gadera , the next place he march'd to , he might speak with the relations of that man , out of whom christ cast legion , and with some of the owners of that herd of swine , into which the devils enter'd . at cana he might see the water-potts whence the true vine made wine flow in room of water . after quarter given him by vespasian , he followed the roman ensigns , as a prisoner , to caesarea ; where he might feel the prison and moot-hall , almost yet warm with st. paul's breath ; the judgement-seat , yet quaking with felix his-trembling , yet resounding the eccho of st. paul's pleadings , and agrippa's confession , that he was half perswaded to be a christian : if not infested by that vermine , which insinuated into that other herod , the knowledge of his being a man , while the flattering voyce of the people cryed him up for a god : where he might , with his keeper , walk to the house where cornelius was praying , when he saw the angelical vision ; where he and his family were brought in , and consecrated to christ , as the first-fruits of the gentiles ; and converse with that italian band that cornelius had command over . ( bel. jud. . . ) from whence he had as fair an opportunity of sending to joppa , to enquire for the tanners house where st. peter lodged , and on whose battlements he received his commission to go to the gentiles , as could be offered ; for at that very time vespasian , sent a party thither . ( bel. jud. ib. ) but i must not write a journal of his march with the army in chains , though all that while he had freedom and leisure enough to inform himself in the truth of those things he then intended to commit to posterity . follow we him , whither the eagles lead him , after he has liberty granted him by vespasian , ( now made emperor ) and we find him at alexandria in aegypt : where was a famous christian church , then gathered by st. mark the evangelist , and a society of four thousand essenes , mentioned by his co-etanean philo the learned jew ; if they were not all one ( as eusebius thinks ) they were so near a kin , in the judgement of the world ; as the ancient church , ( to wash her hands of those stains were cast upon her virgin-purity , by the worlds deeming the essenes to be of her society , ) was fain to explode them together with the ebionites , nazarites , and hemerobaptists : or rather the essenes were really the greatest opposers of christians , and the christian the most perfect hater of them , of any society of men , as coming nearest him in outward shape ( as the ape to a man ) but having a divers soul , and therefore the most odious of all beasts : however josephus his venerable opinion of that sect , and his three years pupilage , in his minority , under bannus the strictest of the judaean essenes , could not but invite him to the acquaintance of the alexandrian : among whom the fresh memory of jesus , and his fore-runner the baptist , ( a person of blessed memory with both him and them ) must needs lead them to confer upon the stories of them , and to compare notes . with titus we find him at antioch : where the name of christian ( by which he commemorates christ's followers ) was first imposed upon christians , taken up ( as the learned junius thinks ) by themselves , to distinguish them from such as called themselves galileans and nazarites , as if they embraced the gospel , but of whom for their judaizing the church was ashamed , and wiped their names out of her calendar . at jericho , at bethany , and all judaean towns where christ convers'd ; from the inhabitants and inspection of which places he either saw those manifest tracks , or received that full satisfaction of what he reports of christ's miraculous works , as makes him thus positively assert the truth of those matters . for where else , among whom else , could he gain that certain knowledge , that he himself requires in an historian , and professeth himself to have had of those things he records , both in his books of antiquities , and the wars . he that promiseth to others ( saith he ) the tradition of facts really done , must himself first have a perfect understanding of those things ( either because he was present at the doing of them , or understood them by those that saw them done ) which rule i have strictly observed in both my treatises , ( josep . contrà appion , l. . ) he could not be a spectator of the works , of the effects of them he might , ( upon those persons , upon whom they were wrought , in those places where monuments of them remain'd : ) but where could he have better information by eye-witnesses , than the inhabitants of those countries and villages where christ manifested his glory , and josephus so long convers'd ? of the truth of such information that he was undoubtedly assured , will be yet more evident , if we observe , how narrowly he was watch'd by those two men of an evil-eye , towards him and his history . appion , a learned gentile philosopher , and justus so zealous a jew , as agrippa became his advocate to the emperour ( against the accusations of the decapolitanes , presenting him as the sole author of his countries apostacy from its allegeance ) and born and living in that part of galilee , where our saviour chiefly convers'd . how glad would either of these have been , to have taken josepus tardy , in so considerable a point of his history ? and how easily might they have catch'd him tripping here , if he had not look'd so well to his feet , as to deliver nothing concerning our saviour , but what he was certain of , and could make good against all cavils ? how comes it to pass that those critical adversaries , ( who scarce leave one story , in either of his treatises , untouch'd , against which they could make any plausible exception ) have not a word to say against this , but because the evidence of its truth was so apparent , as there was no contradicting of it ? nay , would not these pick-quarrels have found fault , if not with the falsity , yet at least with the presumption of this passage ; if they had not been convinc'd , that he went not upon presumptions , but undoubted grounds . photias ( de justo tiberiadensi ) writes , that in emulation of josephus , he wrote the history of the jews ( from the time of moses , unto the death of agrippa , the seventh king of the herodian race , and last of the jews , who began his reign under claudius , augmented his kingdom under nero , and more under vespasian , and dyed in the third year of trajan , to whom justus dedicated his history . ) i report this quotation at large : as well to certifie a mistake of my own , touching josephus his appeal to agrippa , for the truth of his judaick wars ; it being this agrippa , and not ( as i then supposed ) he whom caligula preferr'd , for that was he , of whom the text of st. luke speaks , who dyed in the fourth of claudius , of worms , while josephus was in his nonage : as also to shew , that this justus had time enough , betwixt josephus his finishing his history ( under domitian ) and his finishing his own ( under trajan ) to examine , and find fault in it : and that if he could have detected josephus of falsity , in this his story of christ : the heathen world , and this persecuting emperour ( who hated christians to death ) would have been sure to have heard of it by justus . never did any secular historian pass a more severe scrutiny than josephus did : and in no part of it more than this of christ , and the baptist. to proceed therefore in his testimony . § . . by the characters he stamps upon christ's mighty works , he manifestly distinguisheth them from all others , and points them out to be those very individual ones , which are recorded in the gospel . . in that he makes christ the maker of them [ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the former of them by his own power ; a word more properly attributed , by the christian church ( in our common creed ) unto god , to express his creating heaven and earth , without pre-existent matter , or co-existent helpers : than that of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] by the philosophers ( as justin martyr observes in his protrepticks ad gentes ) the christian vvord expressing the christian sence of that article ( est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ex nihilo aliquid facit ) and plato's word expressing the philosophers sence of the original of the vvorld , to wit , that of matter eternally pre-existing , was made the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the well order'd frame of the universe ) the confused chaos was brought into shape , by the ministry of co-eternal petty gods , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or chief worker , drawing the model , and over-seeing the vvork . or if the sirname of martyr fright our dainty scepticks from reading that author . sir philip sidney , that prince of romancers , ( in his commendation of the art of poetry ) will inform him what the proper importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is . according to which , josephus his applying it to christ , implies , that he thought those strange effects wrought by christ , not to have been educ'd out of the active potentiality of the matter upon which , or means by which he operated ; but to have been the immediate emanations of christ's power , as the fountain cause : and hereby he discriminates christ's miracles , not only from the effects of natural magick , produc'd out of natural causes ( though latent to us owls , yet naked and barefac'd to those spirits , that have their name from intelligence ) but from those which were wrought by moses , by the prophets , or apostles , those being effected by another power , in another name , than their own : but what jesus of nazareth did , he did as having power in himself , not as a subordinate agent , but principal . that which never man pretended to but he , that which never was ascribed to any man but him , and yet ascribed to him by such as did not write christian. he describes christian miracles according to the gospel rule . . in his affirming these works to have been [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] [ inopinata , praeter omnem expectationem , & contrà omnium opinionem ] a word which may seem to have faln into his pen ; either from the mouth of the people , or the text of the evangelist ( luke . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] we have seen strange things to day ; unexpected things , which we look'd not for , from joseph's son ( chap. . . ) from him , whose father , and mother , and sisters we know . this was the vulgar vote , though the christ , when he comes , will not , cannot do greater miracles than this man doth : yet that this man ( whose generation we can declare , and know it to be so mean ) should thus speak and work , is that which we little expected . the whole nation were now big with expectation of some great man , who should do great things ( they looked when the mountains would bring forth , when god would shake the heavens , and thence send the desire of all nations : ) while they are thus musing , the branch springs up out of the wither'd stem , the dryed root of david's stock , without form , without comeliness ; one wherein they could see no beauty : here they are as much frustrated of their expectation , as those in the fable were , when they saw nothing but a mouse born of the swelling mountains . but when they see this mouse gnaw asunder the cords wherein satan had kept the seed of abraham fast bound ; when they see this worm stinging the old serpent to death ; when they see this little stone bearing down all adverse power before it : this was as much above what they looked for , from so contemptible a person : as his external form was below that grandeur , they looked for in their messias . besides , impostures filled their followers with expectation of great things from them , by their boasting of their power to work miracles , they had a trumpet before them to call men in to see the show : here goes the mighty power of god , who will come and see it exerted , was the cry of the simonists ? come with me to the mount of olives , and i will make the walls of jerusalem fall flat to the ground , by a battery of omnipotent words , crys one : go with me to mount gerazim , there i 'l shew you what has been hid from ages , cries another : march with me into the wilderness , and i 'l there do wonders , crys another . but the powers of the kingdom of heaven exert themselves , in the works of our saviour , without ostentation , his miracles ( i mean those he wrought to convince the jews before his passion ) were unpremeditate and extempore : the maladies he kill'd , felt the bullet , before the by-standers heard the crack : he rung no bell to that dinner he prepared , for many thousands , of a few loaves and fishes : his acts of wonder were without prologues , surprised the spectators with their suddenness , were done before they could forethink he would do them , and upon that account , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strange things they looked not for . § . and yet josephus affirms , that the jews had all the reason in the world to expect the doing of such things , as christ did , by some person of note , whom god was to raise up for the benefit of that nation : for thus he writes : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] [ the divine prophets having feretold these and other wonderful things concerning him ] wherein he fully accords with our evangelists in this main foundation-point . . that the wonders which jesus of nazareth wrought , were such as the prophets of god had foretold , should be wrought by the christ , when he came . a point which is constantly prest by our sacred historiographers , and appealed to by our saviour , in the answer he returned to john the baptist ( when he sent his disciples to enquire , whether he were the christ ? ) go and tell john what you see , that the blind see , the lame walk , the lepers are cleansed , the deaf hear , the dead are raised , &c. if these be not the works assigned to the messias by the prophets , believe me not that i am he . the miracles that christ did were not elective works ( as those were which false christs pretended to ) but fore-appointed and prescribed him by the spirit of prophesie ; and therefore as they point him out to be him that was to come ; for never man but he applyed himself to work by the rule of prophecy ( and i challenge all reading to produce one example of a person , beside him , that so much as pretended to the doing of those wonders that the prophets cut out for the christ. ) so they clearly evince those vvonders that were reported by common and undoubted fame , in the age of josephus , to be those very works of christ that are specified in the evangelical history ; there being none of them but bear this character , are such as the prophets fore-told the messias should work : and none but those in the gospel , being by any persons fasten'd upon christ , that will abide that test , or have not been reprobated upon that rule of trial. the enemy began betimes to sow the tares of forgeries with the good seed of evangelical history . some , as the carpocratians , reporting other things of christ , than what the gospel relates ; upon this pretence , that christ did or taught those things in private , to some choice disciples ( irenaeus cont . haeretic . lib. . ) and that false merchant isidore is not ashamed to feign the holy bishop clemens ( whom st. paul mentions in his epistle to the romans ) to make the same plea in his apostolical canons . under the same pretext the ebionites , gnosticks , carpocratians , &c. forged the gospel by st. thomas , st. andrew , st. philip , st. matthias , st. peter , st. thaddaeus , st. james the younger , st. barnaby , st. bartholomew , the book of the infancy , and another of the nativity of our saviour , of his mother and her midwife , the manichees book called the foundation : ( crab. conc . tom . . gelasii decreta . pag. . ) tertullian ( in his prescription against hereticks ) affirms , that when they could not make good their conceipts by scripture , they pretended that either the disciples did not know all that was necessary for the church , ( christ telling them he had many things to say unto them , which they were not able to bear ) or else that they did not communicate all they knew to all , but that they reserved the greatest mysteries for them that were perfect . others boasted , that what they reported of christ , beside what was contain'd in the gospel , they had from the apostles by word of mouth : this was artemon's plea , ( euseb. . . ) clemens ( strom. . ) tells us , that basilides gloried in his having for his master one glancias , the interpreter of st. paul : that valentinus father'd his fanatick vvhimsies upon theodate , st. paul's familiar : and that the marcionites bragged , that the disciples of st. matthias were their teachers . and athanasius ( . contrà arrianos ) recites this exordium of a writing of arrius [ i have heard these things of the elect of god , of the most knowing and even paced servants of god. ] these they called depths of knowledge , but christ calls them depths of satan ; and the church proved them to be such , and rejected them , as soon as ever they saw the light , for spurious ; upon this ground , because they did not bear correspondency , to what , the prophets had fore-told : pope leo rejected apochryphal miracles by this rule , that which the prophets did not foretel should be done , and the gospel reports not to be done is spurious . [ quod prophetia non cecinit , quod evangelica veritas non praedicavit . ( leonis epist. . crab. con . tom . . pa. . ) [ per prophetas & per evangelium . ] ( clem. alex. strom. . pag. . a. ) [ sicut improbi pueri excludunt praeceptorem ; ita etiam hi ( haeretici ) arcent prophetias à suâ ecclesiâ ] ( id. ib. ) [ as naughty boys shut out their school-master ( saith clem. alexand. ) so those hereticks exclude the prophets from their church : whereas the full proof of a truth is this that both the prophets and evangelists give their joynt testimony to it . ] and therefore he concludes , that that faith that is not cloven-foot'd , that depends not on both testaments ( the prophesie of the old , the history of the new ) is unclean ( id. ib. . ) but of all other most divinely , lactant. ( de justicia l. . cap. . ) [ disce igitur si tibi cordi est , non idcirco à nobis deum creditum christum , quia mirabilia fecit : sed quia vidimus in eo facta esse omnia quae nobis annunciata sunt vaticinio prophetarum . fecit mirabilia : magnum putassemus , si non illa ipsa facturum christum prophetae omnes uno spiritu praedixissent . itaque deum credimus non magis exfactis mirandis , quam ex illa ipsa cruce , quam vos sicut canes lambitis , quoniam simul & illa praedicta est : ] [ learn therefore if thou hast a mind that we do not believe christ to be god , barely because he wrought wonders : but because he wrought such wonders as the prophets foretold should be wrought by the messias at his coming : he wrought wonders , we should have thought that a great matter ; but that is nothing in comparison of this , that those very works that christ did , all the prophets with one breath did predeclare should be done by him . we therefore believe christ to be god , not more upon the account of his admirable facts , than of that very cross which ye doggs snarl at : because that also amongst other things was foretold . ] and yet more clearly : that christ ( saith tertullian ) which marcion describes ( out of the gospel of st. luke , as he hath perverted chopt and changed it ) is not the true christ : [ for god's christ , is the prophets christs ; one that , every where , and in all things , bears a resemblance of prophecy . ] ( contra marc. . . ) [ caeter●m verus christus prophetarum erat christus , ubicunque secundùm prophetas invenitur ] that which petilian affirms of christ cannot be true ( saith st. austin ) ( contra literas petiliani . . . ) for whosoever ( i do not say of us men , but ) of the holy angels , shall say any other things of christ , than what is foretold in the old , as well as reported in the new testament , let him be accursed . the same father ( contr . faustum manichaeum , lib. . ) hence concludes the manichees christ , to be a christ of their own invention , because he was not ( talis qualem patres hebraei prophetaverunt , ) [ such an one as the hebrew prophets had described : ] we will not believe ( saith he ) those preachers , who would deceive us with a christ , that not only is a counterfeit christ , but never was at all ; seeing we have the true christ , even him [ that was really described aforehand by the prophets , and preach'd by the apostles who make proof of what they say of him , out of the law and prophets . ] the learned chancellor of paris , ( in his book de examine doctrin . . ) alledgeth this gloss upon the text , [ and there appeared with him moses and elias ] [ suspecta est omnis revelatio quam non confirmant lex & prophetae cum evangelia , ] [ that is no true picture of christ , which answers not the model drawn by moses and the prophets . ] the law is the touch-stone of the gospel , by which we may discriminate the good money in the apostles scrip , from the adulterate in the cheaters bag : the genuinness of their history ( while they make known unto us the power and coming of our lord jesus ) from all other the most cunningly-devised fables that ever were invented of him . their drawing christ after the pattern they saw in the holy mount , ( when moses and elias talked with him , ) with those rays of glory , those emanations of such mighty vvorks , as the prophets speak off , as they give the platform and rude draught off ( when they speak of his glory ) puts the matter out of all possibility of delusion , beyond the power of the subtilest imposture to counterfeit ; and affords us , if we attend to this sure word of prophecie , as clear a light to discern , that the description which the evangelists make of christs acts and person , is a perfect representation of the prototype , ( and all apochryphal pieces that write not after that copy , therefore spurious mis-representations ) as i could have to judge , whether the painter has hit it or mist it in drawing my picture , by comparing it with the image in my glass . briefly , josephus in this character which he gives of christ's miracles ( that they were such as the jewish prophets had assigned in their predictions to be performed by the christ ) doth both discriminate christ's miracles in point of excellency from all others ( for as the veriest dunce may have conn'd some lessons so by heart , as to have them at his singers end : that if he be left at liberty to read where he pleases , one that hears him would think he reads perfectly ; when perhaps he scarce knows one letter of the whole row and therefore , the way of trying his sufficiency , is to turn him to , and make him read the lessons which we prescribe him : ) so the most sottish wizzard , if he may chuse what pranks to play , may shew one or two , which may pass for wonders : but if you prescribe him what to do , he forth with bewrays his inability : nothing but omnipotency could keep pace with the prophets prescriptions in working miracles ; ) and also evinceth those , of which the evangelists make report , to have been those very individual great vvorks , of which josephus writes : seeing all these , and these only , ( of all those that either christ hath been reported to do by apochryphal authors , or any man pretended to do in any other name ) do manifestly bear the impresses of this character , that they are such , as the prophets predicted should be performed by the christ , at his appearance . § . of all christ's miracles , the greatest and of most use to the christian , ( as being the crowning and confirmation of all the rest , ) was his resurrection ; concerning which josephus gives as full a testimony to what the evangelists deliver , as he could have done , had he been a fifth evangelist : for thus he writes . though pilat upon the accusation of the chief of our nation , sentenc'd him to be crucified , yet they that had loved him from the first , did not relinquish him ; for he shewed himself again alive to them the third day after his death . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] in which text this jewish priest gives witness to the truth of what the evangelists declare touching the most material points of christ's death : that he was crucified , and that under pontius pilat ; and that by the instigation , and accusation of the jewish elders , and chief priests : and the main circumstances of his rising from the dead , that it was on the third day ; that he gave demonstration of it , the very day he rose , not to all , but certain vvitnesses , whom he had chosen to go in and out with him from the beginning ; that this demonstration was so palpable and convincing , that it animated the disciples to adhere to him , not withstanding his preceding ignominious death . this is all so clear that it need no comment , no other reflection but this . that as josephus could not be ignorant of the allegation of the jewish priests ( he being himself a priest , and afterwards an associate of the priests of jerusalem ) that his disciples had stole him away ; so he makes so little account of it , as he thinks it not worth the mentioning : but , not withstanding that report , without any circumlocution , affirms plainly , that christ did shew himself alive the third day to his disciples : on whom he bestows that epethete which our saviour gave them in his question to st. peter . [ simon lovest thou me more than these ? ] how strong is that truth , upon which the whole fabrick of christian religion is built ? since the evidence of it prevail'd so far with a jew ( in religion more than birth ) as to obtain from him this full testimony , and that upon record for the perpetual memory of the thing , and in a book dedicated to him that persecuted the professors of this truth ! chap. viii . josephus confirms st. lukes history of herod agrippa . § . he paints him in evangelical colours , as the jews favourite , as a prodigal , as much in the tyrians debt , and therefore displeased with them , &c. § . he dates his death according to st. luke . st. james martyred in the third : and famine at rome in the second and third : in judaea in the fourth of claudius . § . he describes his death after st. lukes stile . two acclamations : immediately after the second , he was struck by a messenger of death , an owl . § . angels assume what form the divine mandat prescribes : evil angels god's messengers . § . herod the great dyed of the like stroke . josephus gives the natural symtomes of agrippa ' s disease . § . a digression , touching st. paul ' s thorn in the flesh. § . he gives as full a testimony to the history and acts of the apostles , as to christ , in all those particulars where the affairs of the church are interwoven with the affairs of the empire , or the kingdom of judaea , that is , where-ever their history comes in his way . . herod agrippa the son of aristobulus , his story in josephus goes hand in hand with st. luke's story of him . . as to his personal qualifications , he is described by st. luke ( act. . ) to have been so great a favourite of the jews , so ambitious to gratifie them , and so zealous and forward a professor of their religion , that to serve their interest , and to do them a pleasure , he beheaded st. james , and imprisoned st. peter , with an intention to have sacrificed his blood also to that peoples humour . in the same habit of soul does josephus paint him ; not only in those texts which have been formerly alledged , but also in the seventh chap. of his ninteenth book of antiquities : where , shewing his different temper from that of herod antipas , he tells us that antipas , out of an odium against that nation , manifestly shewed more good will to the grecians than jews , adorning foreign cities with gifts , bathes , theaters , temples , &c. but not vouchsafing to grace any one town of the jews with any memorable , either ornament or bounty . but agrippa , on the other hand , though he was beneficent , liberal , and courteous to all ; yet he was above all others benign to , and ready to help in their greatest exigencies , his own country-men the jews ; willing to have had his constant residence in jerusalem ; being so religious an observer of his countries rites , as he let no day pass without sacrifice , nor suffered himself at any time to be polluted with legal uncleannesses : insomuch , as when one simon who had in a publick assembly calumniated him behind his back , as impure , and not fit to be admitted to temple-worship , was convented before him , he was not able to instance one particular , wherein agrippa had miscarried touching the law. another of his qualifications ; hinted by st. luke , is his profuse gallantry , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] because their country was maintained by the trade they drive at court , ( acts . . ) the royalty and gallantry of herods court maintain'd their country with trade . the maritine towns and countries of tyre and sidon being chiefly maintain'd , by their court trade , by vending there their rich and costly commodities for back and belly , those peacock-feathers that made him so gay on the judgement-seat , as to procure him divine adoration : if their acclamations were any thing else than an artifice of those cunning tyrian merchants , to cry up and inhance the price of their own wares , and to intimate to this ambitious prince , that what had gain'd him the repute of a god , was well worth the price he had given for them ; for i cannot think that royal apparel could dazle those eyes , which were dayly inured to the richest rarities of nature or art : and i have strong impulses to opine ; that herod's fine cloaths stood yet unpaid for in those merchants books , and that he stormed so furiously against them , either for that they had set the dice upon him in their price , or dun'd him for payment : for i could never yet learn , what other cause of quarrel he could have with those merchant-towns ; nor how that ambitious prodigal could maintain that pomp he kept , without running upon the tick , ; nor for what they , that ( but five days before ) call'd him a god , should at his death , curse his memory : but because he died so much in their books , and his lands were not bound to pay his debts . and i doubt not but my intelligent reader will be partly of my mind , by that time he has heard josephus speak to this point . this king , ( saith he ) was so born to liberality and demeriting of people by largesses ; as he took extream pleasure in making his name famous by munificence , and cared not what expence he was at , to purchase the repute of a munificent prince , ( l. . . ) before calignla prefer'd him , ( joseph . antiq. lib. . . ) he brought himself to that penury , ( with the splendour of his dayly attendance , and immoderate liberalities ) that he durst no longer shew his face in rome ; but taking sanctuary ( from his many and importunate creditors ) in a castle of idumaea , bethought himself how he might put an end to his miserable life : which hunger would quickly have determin'd , had not his sister herodias ( by the instigation of his wife cypros ) obtain'd of her husband herod , a stipend for him , and an office at tiberias ; till his uncle ( in the midst of their cups ) upbraiding him with it , he left him in scorn , and betook himself to the trencher of flaccus the president of syria : from whose friendship he falling , doth ( with much difficulty and disadvantage ) obtain , of his mothers freeman , the loan of attick drams : with which he makes fot italy , but is intercepted and arrested by herennius capito , for . he was indebted to caesar. follow him whither you will , till he come to the crown , you shall find him immersing himself in debt . and when he comes to that , he leaves not his old wont : for , though then his yearly revenues were . myriades , yet he outrun the constable in his expences , his disbursements did so far exceed his incomes , as he was still forc'd to borrow and take up upon trust . ( joseph . antiq. lib. . . ) but we need no other instance of his excessive profuseness , nor evidence of his being deeply in the books of the tyrian and sidonian tradesmen , than that description of the royal apparel ( mention'd by st. luke ) which josephus makes , viz. [ he was arrayed in cloath of silver so admirably wrought , as the beams of the rising sun beating upon it , it cast so wonderful radiant a splendour , as begat veneration in the beholders . we will proceed to his external character , [ herod the king ] whereby he is distinguish'd from herod antipas , the tetrarch of galilee , who slew the baptist , and simply [ the king ] without the addition [ of judaea ] to difference him from herod the great , in whose son arebelaus , the kingdom of judaea expired , being annext to syria , and made a roman province , at the latter end of the reign of augustus , and administred by the governours of syria , ( jos. ant . . . ) from which time to the reign of caligula the herodian family had not so much as the title of king ; and when caligula bestowed that title upon this herod agrippa , he made him not king of judaea , but only of those tetrarchates which he gave him , ( the tetrarchates of philip , lysanias , and herod ) together with some part of those territories which archelaus had held . and this herodian kingdom ( of the second edition ) though it throve to as great dimensions , under the favourable influences of claudius , vespasian , domitian , and trajan , upon the junior agrippa , as that of herod the great , had done , under julius and augustus , [ claudius added to agrippa ' s jurisdiction , judaea and samaria , which had of old belonged to the kingdom of his grandfather herod , ] ( jos. ant . . . ) yet it never recover'd that grandure , either to be , or to be so much as reputed , the kingdom of judaea , till either eusebius or st. jerome miscalled it so , ( to make it comport with their former mistakes , about daniel's weeks , and the departure of the scepter . ) against which mistake both the sacred historian , ( in giving herod the great , and archelaus , the formal title of kings of judaea : but herod agrippa , and his son , that only of , king ; ) and josephus ( by giving us the story at large of both those kingdoms ) have given us sufficient caution , have set up so plain vvay-marks , as the way-faring ideot cannot erre , if he attend to those palpable differences of those kingdoms , pointed out by those mercuries ; nor possibly overlook their perfect correspondency in that particular . for this herod is not so much as stiled king of judaea , except once , by josephus , and that for brevity's sake , with the addition of [ totius : ] [ tertium judaeae totius regni annum agens : ] ( an t . . . ) by that distinguishing that his three years reign , from his four precedent , under caius ( wherein he had only some part of its territory , which under herod the great made up the kingdom of judaea ) but not intending thereby , that he was , , in due form , king of judaea : for he presents him as coap-mated and check'd by marsus , the deputy of syria , in his building the walls of jerusalem , and his entertainment of the five kings , whom marsus commanded forthwith to depart herod's court unto their own homes , much against herods will , if he could have helpt it : ( joseph . antiq. . . ) § . the like agreement there is betwixt st. luke and josephus , in their dating the remarkable death of herod . at that time , while ( upon agabus his prophecy of a general dearth ) the church of antioch sent st. paul and barnabas , with relief to the christians which dwelt in judaea , st. luke dates it , for having mentioned their mission , he subjoynes the stories of herod murdering james , imprisoning peter , and his own miserable end ; after which he tells of paul and barnabas their return , ( from performing that ministry , and office of charity ) unto antioch , from whence they had been sent : which though it do not necessarily inforce this conclusion , that all those things mentioned in that intervall , fell out in that order , wherein they are related ( for st. luke might lay the actions in the chapter , before the sending out of paul and barnabas to the gentiles , on purpose that the story of st. peter might be taken up together , and concluded , ) before the story of st. paul come in , which is to be prosecuted to the end of the book ( as dr. lightfoot well observes , ) and therefore st. paul's mission to the gentiles might , possibly fall out , before some part of the story of herod , and yet properly enough be mentioned after , ) yet this intertexture , plainly enough teacheth us , that their former mission , to carry the benevolence of the church of antioch , to the saints of jerusalem , happen'd before the commencement of herod's story , and that this is contemporary with that famine which fell out in the days of claudius , as st. luke states it . that is herod's murder of james fell out in the third , and his own death in the beginning of the fourth year of the reign of claudius , as josephus expresly affirmeth , ( antiq . . . ) herod agrippa died at the age of . after he had reigned seven years . that is , in the tetrarchate of philip , three years : and one , in the tetrarchate of herod ( added to that , by caligula . ) and three years more , under claudius , who bestowed upon him . iudea , samaria , and caesarea . and that herods murdering of james could not be before the third of claudius , is manifest , from josephus his affirming , that claudius sent not agrippa into judaea , till after he had sent forth his general edicts in favour of the jews , not only unto alexandria , but throughout the whole empire . [ his edictis alexandriam & per totum orbem dimissis ; moxque agrippam , ] ( jos. ant . . . ) which bare date the second year of his reign : ( chap. . . l. . ) and of his being consul the second time : which consulship beginning the first of january , it was so near impossibility , that those things should be done at rome , and herod provide for his journey , and travel it , and come to jerusalem ; and there perform all those things touching the settlement of his own affairs , which josephus reports he did , and proceed to the condemning of james , and all this before easter , ( for then it was that he apprehended st. peter , acts . . ) unless he hasted as if it had been for a wager ; that he that can believe st. peter to have been imprisoned , in claudius his second year of consulship and reign , must exceedingly straiten the time of these occurrences , to make way for his belief . it was therefore at the passeover in the third of claudius , that st. peter was apprehended ; and herod missing of his prey , betakes himself to his progress ; wherein he stays at berytum , during the pompous dedication , and impious handselling of the amphytheatre he had there built . at the galilean tiberias , while he caresseth the five kings of comagena , emosine , armenia the less , pontus and chalcis . from thence he removes his court to cesarea , whence he departs not , till he departs the world : having at his coming thither , fulfill'd the third year of his reign , since claudius began his , ( pag. . ) and therefore the tenth of the calends of february , on which claudius began to reign , was then past , when herod arrived at caesarea , and not so much of herods fourth years reign remaining , as unto easter following , before his decease , for that would have made so considerable an addition of months and dayes to the years of herod , as josephus would not have omitted the mention of them ; neither would herod have cast his progress so , as not to have been return'd to jerusalem ( had he lived ) before the passeover : he being a man so punctual in observing the law. it was therefore in the beginning of both claudius , and of herods reign under him , the fourth year , that herod came to this wretched end . ( jos. ant . . . ) puts this beyond all doubt : for there he tells , how that claudius , after the death of herod , sent fadus to look after the affairs of judaea , after whose coming thither , and demanding the high priests stole and crown to be deliver'd into his custody , the jews sent an embassie to rome , to deprecate that impeachment of their privileges : this request caesar grants , and writes to fadus : to suffer the jews to enjoy that , and other favours , granted them by the romans ; and these letters of claudius bear date the fourth of the kalends of july , in the fourth year of his reign : four or five moneths is little enough , for all these transactions , and journeyings betwixt rome and judaea . let us now see how well this accords with that character , which st. luke sets upon these occurrences , [ the time of the famine , ] dion . ( l , , p. . ) placeth the beginning of it indeed , in the second year of claudius , but hints the continuance of it , some years after : for claudius is reported by him , to have made that preparation for the importing of corn at all seasons of the year , ( in his building that haven , from the attempting whereof , the workmen discouraged him with the greatness of the charge ) as the horse must have starved while the grass grew ; if , that year , the famine had dilated it self so far , as the city could not be reliev'd out of the circumjacent countries , ( the way by sea being blockt up , while the haven was a building . ) in his third year , the dearth of necessaries bred that disturbance among the commons , as the emperour was fain for their pacification , to go into campus martius , and himself set the price of commodities . but what progress soever the famine might make in other parts , it reached judaea in the fourth year of claudius , rufus and pompeius sylvanus consuls , and fadus governour of judaea : as josephus dates it , ( l. . . ) at the same time that helena queen of adiabenum , being turned jew , went to jerusalem : in an happy time for the poor distressed inhabitants , whom she seeing to be opprest with a grievous famine , and multitudes of them to dye of hunger ; sent some to alexandria , for corn ; others to cyprus , for dryed figs : wherewith she relieved the almost famish'd people , ( l. . c. . . ) so that upon supposition of dions faithfulness in the account he gives of the time when this famine began at rome , and his reconcileableness with josephus , who placeth the heat of it at jerusalem two years after , viz. the fourth of claudius ; josephus his date agrees exactly with st. luke's : the sacred historian assigning herod's death to that time , when the messengers of the church of antioch were carrying the contributions of that church to jerusalem , for their relief in that grievous famine ; which fell ( as josephus saith ) in the fourth year of claudius , at the same time when queen helen succour'd the circumcision , and king herod expired . upon which hypothesis , i rather proceed , with dr. lightfoot , than upon that of scaliger , that dion speaks of one famine , and josephus of another : because 't is usual for famines to be of as long continuance , as we make that to have been ; and chiefly because the sacred text seems to look that way ; if we either leave out the full point after [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] or render [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] with dr. hammond , according to its limited sence . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] [ there will be a great famine over all this nation , even that which is now and hath been some while at rome , ] for we may with more reason and correspondencie to the context , supply the want of a word to follow the latter [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] by repeating [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] than by adding [ in the reigns or the days , ] the question is but , whether we should add a word signifying time , or place ? for the later ; agabus , in fixing the article betwixt [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] seems to point to the ground , on which he stood while he prophecied ; and to say , [ on this whole land there will be a grievous famine , ] and to be expounded by josephus , thus describing that famine , ( antiq . . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] there was a grievous famine all over judaea , ] and therefore it is most congruous , to repeat that word in the next clause , and to read it , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] [ even that , that hath been ( this last year ) and yet is , in italy , the native country of claudius caesar. ] but if this be rejected as a singularity , this other translation is not guilty of that fault , viz. [ this famine , that is begun under claudius caesar , will within a while spread over this whole nation : ] and this exactly agrees to christs prophecy of the same thing , ( st. mat. . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] [ there shall be famines in divers places ; ] that is , successively , from place to place ; this meager plague that now infects italy , will shortly remove into iudaea : and sutes the course was taken by the church of antioch , in sending contribution thence , and from the neighbouring provinces , where the famine was not ( at least , not then , ) into judaea , which was wholly infested with it : that the equality that st. paul speaks of ( cor. . . ) might be observ'd in their disposing of benevolence ; that at this time , the abundance of the antiochians , might be a supply to the jews , in their penury , that when the famine reach'd them , the plenty of the judean and other churches might supply their wants . § . as to the substance of this story , josephus attesteth to these particulars . . that herod , upon a set day , presented himself in glorious apparel , to the view of the people of cesarea : to wit , on the second day of that great solemnity he had appointed to celebrate there , for the health of the emperour : to which were assembled a great multitude of nobles and gentry , out of the whole province : at which assemblies they that bid those extraordinary festivals , used to make speeches , in praise of caesar , panegyricks upon the happiness of his regiment , to stir the people up to more devotion in praying for his health . on which day , he had appointed them of tyre and sidon ( saith st. luke ) to have an hearing , and to sue out their pardon , by crying peccavi ; that his greatness in bringing them upon their knees , and his goodness in pardoning of them , might be so far more conspicuous as the audience , before whom these matters were transacted , was more august . . that while he was pleasing his ambitious mind , with the expectation of the peoples grateful acclamations , the spectators and auditors ( amazed with the splendidness of his attire , and ravished with the sweetness of his voyce ) salute him for a god : uttering that voice of beasts , it is the face , it is [ the voice of a god ; ] and that no demy-god , as the hero's were esteemed , but one altogether a god [ not a man , ] one of the immortal gods : some crying out , [ hitherto we have rever'd thee as a man , now we are forc'd to acknowledge something in thee more excellent than humane nature ; oh , be thou a propitious and favourable deity to poor mortalls prostrate at thy sacred feet ! ] josephus does not tell the story , of the tyrians and sidonians in st. luke's form of words ; but yet he presents them in hieroglyphicks and rebuses : out of which we may spel their deep sence of his displeasure against them , and their deprecating , with all humility , the insupportable effects thereof : and smell the chamberlain's contrivance of the whole plot , that he , as the master of those ceremonies , had taught the phaenician merchants ( who really had no other god than hercules , the god of gain ) this lesson of flattery , to erect this chair of state , this bed of honour for herods pride to rest in , with as much complacential quiet , as the center of his ambition obtain'd could confer upon him . a lesson which tiridates king of armenia took out , and repeated to nero , after he had con'd it over before his statue , unto whose image , in the presence of corbulo and the roman legions , that fawning prince sacrificed , and made oblation of his crown , ( tacitus an . . ) [ caesis ex more victimis , sublatum capiti diadema imagini imposuit , ] and to whose self , before the senate and people of rome ( as dazel'd with that pompous majesty in pretence , but ) in design to obtain of him the armenian crown , he bleated out this sheepish speech ( unworthy of the family of the arsacides , ) [ i am come , caesar , to worship thee for a god , not inferiour to mithra , my country-deity ; to profess that i will be nothing but what thou art pleas'd , by a kind of destiny , to make me , for thou art my fate . ] ( xiph. ex dion . nero. ) pride at this height is not far from its fall , ( and therefore tiberius wisely avoided all deifying compellations , as bad auguries , and unlucky presages of approaching ruine , ) ( suetonii tiberius , ) nero's shameful death did not tarry long after this blasphemous sacrilege of divine honour : but herod is taken with the mannour , struck down in the act of his pride , the report whereof , . is the third point , wherein josephus gives his suffrage to st. luke's story , [ immediately ( upon the peoples shout ) the angel of the lord smote him , and he was eaten up of worms and gave up the ghost . ] josephus instead of st. luke's [ immediately ] hath [ by and by , ] but therein he contradicts him not , but explains the former part of his own story , touching the acclamation was given herod , when he enter'd the theater , and gives reason it self room to think , that after herod was sate down upon the judgment-seat ( where st. luke begins his account of the reason of god's smiting him , leaving out what befell at his first appearance , as that which he might on his part be excused for not shewing his dislike of , while he was passing through the throng ) when the first thing he should have done there , was to have check'd the peoples blasphemy , he begins his speech in praise of claudius : upon the conclusion whereof , followed that second acclamation , upon which immediately he received his deaths-wound : for it will not stand with the reason of his celebrating that festivity for the health of caesar , that he should not , as soon as he was well composed on his tribunal , prefer his own good wishes for him , and perswade the people to say amen ; but only sit there as a gazing-stock , and make a dumb show of his own attire , and the richness of his own vvardrobe : nor with the divine patience , to strike immediately upon the peoples acclamations , before he could possibly shew his dislike thereof ; had he not shown his approbation of it , in not rebuking them for their first sacrilegious ascribing to him divine honour , which he had time enough to have restored to god , while he made his speech , during that [ by and by , ] which intervened betwixt the first and second acclamation ; which he not doing , but on the contrary , by his silence , giving consent to , is now immediately arrested by the hand of divine justice , as a partaker with them , in their first ; as the author of their second shout : which he might have prevented , had he either repuls'd or chastised that first impious flattery ; for the neglect whereof , as josephus saith , by and by ( that is , after that which he mentions ) the angel of god smote him . for it is manifest , from the comparison of st. luke's and josephus his stories , that at herod's first appearance in his gay robes , the people adored him as a god : and after he had made his speech , they renew'd their deifying acclamations ; which multiplying of divine honour upon him , herod , liked so well , as at the conclusion of his oration , and their blasphemous applauses ; instead of casting down a frowning countenance upon the people , he casts up an ambitious eye upon the cieling , ( as men do that think scorn of others ; ) or looked about him , as orators do , when they please themselves with having pleased the audience ; or cast up his eyes as men do in suddain apprehensions of fear of divine vengeance ; and in this twinkling of an eye , he espies an owle sitting over his head , upon a curtain-rod , or one of the cords that bore up his canopy : and perceived ( saith josephus ) that this bird was the angel or messenger of calamity , a german southsayer having foretold him , that when he saw that bird again ( which was then a messenger of glad tidings to him ; as he interpreted an owls sitting upon a tree , ( on which herod agrippa lean'd and rested his weary body , born down with grief of mind , ) to be ) he must expect death , within five days . ( antiq. l. . . ) § . it would be too large a digression here , to discuss the art or rather craft of this kind of divination , the vanity of it has already been discovered , and is sufficiently evinc'd by this example ; for this german promis'd herod an happy death , and that he should leave his children in the possession of his wealth ; neither of which proved true : his son being kept many years from the possession of his fathers crowns , during which time he was the emperours beads-man : and his soul passing out of his body , through those faetid pores the worms made in his entrails . though god permitted the augure to hit the point of truth , in his prediction , that within five dayes after his second sight of that bird , he should die ; as he did , the witch of endor's familiar ( in samuels mantle ) to tell saul the sad tidings of his next days loss of field and life : the divine wisdom ordering mens curiosity and credulity , in such cases , to be their torment . that other point , of apparitions of spirits , this text of iosephus , forceth me to speak to , that i may illustrate his paraphrase upon st. luke , and proceed upon clear grounds , in paralleling the remaining parts of the story . but yet i shall not be so prodigal of my readers patience , as to discuss , whether this angel of herods mishap , this messenger of his death , sate upon his canopies cord , or only upon his optick nerve : that is , whether a spirit , assumed this form upon it self , or painted it on herod's fancy ? for 't is all one , as to our case , whether the file , was a real one , upon the book ; or a painted one , upon the spectacles . nor whether good angels appear in any but august forms ? and , by consequence , whether this was a good or an evil spirit ? i profess not to cure the itch of mens curiosity , but only to shew the agreement of st. luke and josephus in sence , while one calls that an owl , which the other calls an angel ; in order to which it will be sufficient to observe , that good spirits are more obedient , than to refuse any form , that god bids them take , for the service of his providence , or the ministry of his saints , ( as this was ; for st. luke reports it , as an occasion of the growth and multiplying of the word ) why then should a good angel more scruple at appearing in this homely form , than a whole host of them did , at appearing in the shape of centaures and chariot-horses , for the encouragement of one poor servant of the prophet : nay , than the eternal spirit did , at the appearance in the form of a dove ? is there not infinitely more distance betwixt the holy ghost , and an arch-angel ; than is betwixt a dove , and an owl : nay , hadst thou been of gods council , what form couldst thou have advised him to command his angel to take , whom he sent to bring message to herod of his approaching death , ( to torment him in the midst of his jollity , with the fore-thought of it ) than of that creature which he ( being perswaded of the infallibility of the german oracle , in the last , by experiencing the truth of the first part of it ) thought as verily to see five days before his death , as simeon hoped to see the lord christ ; before his departure . but that the sceptick may not laugh in his sleeve , at my transforming an angel into an owl ( though had he so much of athenian learning , as he boasts of , he would not think minerva's squirell , so contemptible a bird , but that an angel might assume her form , and therein be more congruously plac'd , than his ( so brutified a soul , as it lives by nothing but sense ) is , in an humane body . i do not positively assert this to have been a good angel ; for as the heavenly attend as voluntiers , so the infernal spirits , as prest soldiers , are at the command of the lord of hosts ; and when he imploys them , they are his messengers , the angels of the lord. god march'd through aegypt , when the first-born were slain with the pestilence , in the head of an army of evil angels , psal. . . [ by sending evil angels among them , ] [ he weighed his anger ] ( distributed it by a just proportion , to the egyptians , while the israelites were passed over ; and among the egyptians , so as it fell upon the first-born of man and beast , while the rest escap'd ) [ they were given over to the pestilence ] by the immission of so many asmodei , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] ( septuagint . ) sent by the hands of evil angels . chald. indeed which of his creatures can god more properly make use of to be the executioners of his wrath than evil angels : and yet the destroying angel is called [ the angel of the lord ] ( samuel . . ) the hangman is the kings officer . be this therefore a good or bad angel , it was that angel of the lord that smote herod , as both st. luke stiles this apparition , and josephus conformably unto him . to proceed now in his story : therein the blewness of the wounds this messenger gave him , is apparent both upon herod's soul and body : for as soon as he perceiv'd this ill-boading angel , he is struck to the heart with grief [ ex intimis praecordiis indoluit ; ] and his belly with gripings , [ secuta sunt ventris tormina . ] whereupon turning his eyes to his parasites , behold , ( saith he ) i , whom ye called a god , am commanded to depart this life ; fatal necessity proves you layrs ; and i whom you stiled immortal , am posting to the chambers of death : with his speech his pain increaseth : they therefore forthwith carry him to his bed ; where , after five days racking and gnawing pain in his bowels , he gives up his weary ghost . § . this part of josephus his text agrees with st. luke's : . in his assigning this stroak to a supernatural hand , as inflicted upon him by the angel of the lord , so palpably , as herod himself perceived that spectrum , to be the messenger of god , upon sight whereof he received these stroaks in mind and body , as proved mortal ; of this supernatural immission josephus speaks not so dubiously , as he does of the last and mortal disease of herod the great . ( bel. jud. . . ) upon whom the same malady of worms ( was , as he saith ) by some conceived to be inflicted , ( assiduis vexabatur coli tormentis , inflatio ventriculi putredoque virilis membri vermiculos generans ; ) in revenge of judas ( not he of galilee , but ) the son of sepphoraeus , and matthias the son of margalus ; whom that herod , a little before his death ( as this a little before his , slew st. james ) had put to death ; for taking down that golden eagle which herod had crected over the chief gate of the temple , and thereby profan'd the sacred place : so that those were martyrs for the law , as st. james was for the gospel : and therefore his imbruing his hands in their blood , was reputed by the religious party , to be that which fill'd up the measure of that bloody herod's sins , and ripen'd him for this judgement . but in his assigning the meritorous cause of this our herod's being struck , he is positive in affirming , it was immitted from heaven . . and as peremtory in fathering it upon his pride , as its procuring cause ; because he gave not glory to god , by repulsing the peoples sacrilegious shout : of which his sin , this was no small aggravation , that he had before him such two recent examples , the one of tiberius , who might have led him to an expression of his dislike of such flattery ; for he , when he saw a consular person attempting , to prefer a petiton to him upon his knees ; by making haste from him ( as if he had seen a ghost come towards him ) gave himself a fall : if he heard any man either in common discourse or a set speech , fawn upon him , he never doubted to interrupt and reprehend him , till he had forc'd him to change his stile : when one stiled his occupations , sacred ; and another told him , he had been the author of his advancement into the number of senators ; say i was the adviser of the senate to it ( faith he ) to him : and call my imployment , laborious ( saith he to the other : ) and to one that stiled him [ lord. ] let me no more ( saith he ) hear my self called by this ignominious name , which belonging to the immortal gods , cannot without a reproachful taunt be attributed to any mortal man. ( sueton. tiberius , cap. . ) the other of caligula ; whose untimely end and general hate ( pull'd upon him hy challenging divine honours to himself ) might have deterr'd him from treading in his steps : to say nothing of the inconstancy of those popular-breezes , with which caligula fill'd his sails ; herod having seen ( in less than a years time ) his statues , yet smelling of the founders and engravers hand , dispossest of the temples they had usurped , and some of them thrown into tyber ; into which his carcase had been dragg'd ( as the case of an incarnate devil ) had the people dared to believe he was dead , before it was , in an hurry ( before , for haste , it could be above half burnt ) buried under a few clods , in samian gardens . ( sueton. caligula ) so vain a breath will herod purchase with the displeasure of heaven ; and is therefore blasted by the angel , deliver'd over to this tormentor ; not as job was into satan's hands , for trial ; nor as st. paul was buffeted , for diet and discipline sake , ( to keep him from ascribing glory to himself ; ) but in revenge for his pride . . josephus particularly specifics , what st. luke generally hints , some space of time , betwixt the angel's giving of the stroke , and herod's giving up the ghost ; to wit , five days : and that his death is described by our sacred author , as not following the blow so immediately , as the blow did the peoples acclamation ; appears both from the pointing , the interserting the narrative of the cause betwixt them , and the words whereby he expresseth his disease and death , there being a full point after [ because he gave not glory to god ] and that being inserted , as the qua 〈…〉 that god had against him , as that for which he sent his angel to 〈◊〉 him : and st. luke's words , after that pawse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] being 〈◊〉 up of worms : arguing that 〈◊〉 had some time of breathing ( after the angel had , as it were , f●●-blown him ) before he gave 〈◊〉 the 〈◊〉 ; that these vermine might grow ; that this army of insects might muster and consume his vitals by browzing upon them . he was immediately after the second acclamation thunder-struck , and upon that began to vermiculate ; not after a few days according to the course of nature , but perhaps , immediately , in a few minutes ( fulmine icta , intra paucos dies , verminant . ) ( seneca , lib. . nat. quaest . cap. . ) but yet herod , after he became a stable for worms ( as the syriack translation renders it ) was not presently , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] crudus comesus [ devoured raw at a morsel ] but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ gradually corroded ] till he dyed : the worms laying at rack and manger in that stable , till they had eaten out a passage for herod's soul. the worms did not swallow him up at a morsel ; but , by corroding his inwards , did , within a few days render , them unable to perform their office. erasmus renders it [ erosus ] the vulgar [ consumptus ] à vermibus [ he was gnawn off , or rather gnawn through ] as consumed by worms : both well ; not only as to the terms , but in that their terms are capable of tense , and may best thus be rendred [ and when he was eaten through , or his vitals consumed of worms , he gave up the ghost ] but neither of them express fully st. luke's [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] . [ becoming gnawn with worms ] that is , becoming ( verminosus ) [ full of worms ] when those worms had consumed him , he dyed : implying the germination of them , the vermiculation ( inflicted supernaturally ) and their eating of herod's inwards ( their natural operation ) for the effecting whereof , they have time allotted them here , though not so long as they spent in dispatching herod the great : for after they were immitted into him , he went to calliroe , and finding no help in those waters , struggled so long with his worms , as weary of his loathed and painful life , he attempted to cut his own throat , and prevented of that , made shift to get his son 's antigonus head struck off , and yet lived after that five days ; as long as our herod lived in all , after he had received his deaths-wound . . though he does not , in terminis , say , that this herod was eaten up of worms ; yet he concurrs with st. luke in sence , in laying down the most proper symptoms of that malady , [ ex intimis praecordiis dolor , ventris tormina — &c. ] the very first symptom of herod the great , his mortal disease , which josephus himself mentions : and the symptom of that distemper , that 's caused by the worm call'd [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( the name which st. luke ( the beloved physician ) gives to them that eat up herod ) which riverius specifies ( prax . med . l. . ) [ dolor in ventre morsum & erosionem repraesentans ] [ a grief in the belly , representing biting or gnawing : ] exprest thus by senertus ( pract . med . l. . par . . sect. . cap. . ) [ symtomata vermium , morsus & vellicatio in abdomine : ] and by duretus , upon hollerius de vermibus , ( in josephus his own words ) [ tormina in alvo ; ] nay , such griping and erosions of the inwards , are so signal indications of worms : that the same word [ vermina ] which signifies worms : ( donec eos vitâ privarant vermina saeva . expertes opis , ignaros quid vulnera vellent . luc. lib. . until the worms that bred in their undefiled wounds kill'd them , ) signifies also , that kind of griping in the bowels , which resembles the gnawing of vvorms . [ vermina dicuntur , dolor corporis cùm quodam minuto motu quasi à vermibus scindatur ] ( festus ) hence , because the pain , that attends the dropsie , resembles that of the vvorms , ( and hath this name sometimes alotted to it ) grew that dangerous mistake of eusebius ; that herod the great dyed of the dropsie ; who yet ( if i mistake not ) affirms , that herod agrippa dyed of the same malady : in that , opposing josephus ; in this , both him and st. luke . and verminatio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( st. luke's word in the text ) is used to signifie in general , any gripings in the inwards , like to the gnawing of vvorms , which it particularly signifies . [ vossii etymologicon . ) can this common notion ( of both greeks and latines ) hint to us any thing less , then this : that the [ tormina ] in the bowels are commonly [ vermina ] the grief of the vvorms , and properly a symptom thereof , except it appear , by other symptoms joyn'd with it , that it is not that distemper : and i am perswaded , were the symptoms of herod's disease propounded to a skilful physician , and the question put , what distemper the patient was afflicted with ? he would , without any long pause , resolve , that he who is held , as josephus represents herod , must , as st. luke reports him , be afflicted with worms . § . if it might not be thought a digression , and ( which i more fear ) a culpable singularity : i would shew mine opinion of st. paul's thorn in the slesh ( cor. . . ) [ and lest i should be exalted above measure through the hyperbole of the revelations , there was given me a thorn in the flesh , the messenger of satan to buffet me . ] it s proximity to herod's case will alleviate the first : and the plausibleness of the reasons , inducing me to it ( together with my propounding it as a matter of opinion , not faith ) the second crime , with candid readers : in which presumptions , i shall hint these brief observations . [ there was given me a thorn in the flesh . ] [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] . they that make this thorn to be concupicense , should do well to consider : how they can free god from being the author of sin : while they make it his gift to st. paul : for mine own part , i shall not need to put into my letany [ from such gifts of god good lord deliver me , ] for i am well assured , that that god whom i serve , cannot ( by reason of his holiness ) open such a pandora's box ; can no more tempt , than he can be tempted , to evil : and if he were such an one , as bestows such gifts ( as concupiscence ) upon his friends : i would bless my self from him , and chuse to be listed among his enemies . as also , how such an immission can be a gift ( for any man's good ) to him that receives it ? as [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] implies this was for st. paul's advantage : besides , how concupiscence ( which is the fleshes right eye and right side ) can be a thorn to it to grieve , and prick it ? how that can be a thron in its eye , a goad in its side , which is the very life and soul of it ? is so hard to conceive , ( or else i am so dull of apprehension ) as i cannot ( with a pitch-fork ) thrust that fancy into my head , any more than musculus could into his : who thus staves us off , from embracing the antinomian gloss. [ non simpliciter dicit esse sibi stimlum , sed esse sibi datum stimulum ; utique non allunde quam à deo ipso , loco videlicet antidoti , quae à medico contrà periculum pestis datur ( musc. in locum . ) he does not say simply [ that he had a thorn ] but [ that a thorn was given him ] it proceeded therefore from none but god , by whom it was bestowed as an antidote against the danger of that plague , which st. paul might possibly have caught , after his rapture . [ disertè dicit [ datus est mihi stimulus ] ut significet illum reputari à se pro 〈…〉 s●ngulari dei dono ] of which he therefore saith expresly [ there was given me a thorn . ] that he might give us to understand , that he reckon'd it for a singular benefit of god. . it must therefore imply the infliction of the evil of pain , not of sin : some sad and sharp affliction , some pricking anguish immitted by some instruments of satan . irenaeus ( lib. . cap. ult . ) theodoret and theophilact ( on the place ) think some of the gnosticks , the followers of simon magus , that great sorcerer to have been the instrument of buffeting st. paul ( vide dr. hamond in locum . ) whose teachers , in the stile of this apostle , were minsters of satan ( cor. . . ) as vying with the apostles , in their lying wonders wrought by a satanical power ( thes. . . ) chrysostom names alexander the copper smith , himenaeus and philetus , as those among whom we may like●iest find this messenger of satan . and judicious musculus singles out alexander , as that minister of satan that was given to st. paul , for a thorn , as it were sticking in his flesh , and every where pricking and afflicting him . but i am not solicitous to determine the numerical instrument : it will give more light to the text , if we can resolve , what this pungent affliction was , wherewith st. paul was kept humble ? since it could not be concupiscence ; for that had been to cast out satan by satan : to expel one devil , by bringing in seven , nay , the whole legion of unclean spirits : the body of sin , to subdue one member . st. chrysostom thinks ( epist. . to . pag. . ) this thorn was the calumnies , the persecutions , raised against the apostle . but these were : . so usual and daily , and so universally inflicted by all the enemies of the cross of christ , as will hardly comport with this [ thorn ] in the text ; which as it was signally given ( upon this special occasion ) so it was inflicted by some particular emiment tool of satan . . it will not be easie to conceive how this kind of physick could be proper for this distemper , but should rather imp the apostles wings , for an higher flight of self exultation ; and occasion him to think that those consolations in christ , in the anticipations of paradise , were set to counterballance his afflictions for christ , if not god's rewarding his sufferings . they guess most probably , in mine opinion , that conceive this thorn to have been some corporeal disease ( whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or some iliac passion , is not much material : the buffeting , that is , beating about the ears or head , favouring the first : and the thorn in the flesh , the second . ) that as job was delivered , for his trial , to satan , to inflict what diseases he would upon his body , provided they were not mortal ; and as the apostle , in mercy to men's souls , and in order to their recovery from some fowl lapses , gave some over to satan , for the destruction of the flesh , that their spirits might be saved , ( that they reflecting upon the sad effects of the apostolical rod , might study to reconcile themselves to the church . ) ( cor. . . ) so the lord ( in favour to st. paul , and to prevent his being exalted above measure ) sent satan to buffet him , to infix some pungent disease in his flesh ( dr. hammond ( on cor. . ) reckons st. paul's buffeting as an effect of god's delivering him unto satan ) which caused the like pain as they feel , that have a thorn in their body , or a barbed arrow stuck in their flesh , or a sharp stake run through their body , upon which they are , as it were , spitted , as [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the word that is here translated thorn , signifies : or any other sharp-pointed thing stuck in man's body ( as the learned cameron ) having its derivation from a verb that signifies , to dig or make holes in , or bore through , a thing : ( affine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pasor , circumcirca scalpo . ) the same from whence comes [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that kind of worm that consumed herod : which makes me think st. pau's thorn might be a spice of his disease : and to have been so apprehended by st. paul himself , as also to have been sent in his apprehension , as herod's was , as a judgement of god upon him , for his priding himself in that glorious priviledge of being rapt up into the third heaven . of which sin he suspected himself guilty , not so much from any feelings of prides working in his soul , as of these prickings and gnawings in his flesh ; which resentment he could not have express in fitter terms , than by the metaphor , of a pricking thorn : ( which as it creates the same kind of pain , and shooting that worms do , so the word which the apostle uses [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] comes as near the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a worm , as to that other word , signifying a thorn [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] & all three have their names from the sharpness of their heads or points , which makes them apt to prick and pierce : ) or than by the metaphor of [ satans buffeting ] which as it implies the vermination of the ears , of which both pliny and celsus affirm the cure to be very difficult , ( vess●i etymolog . ) and therefore might occasion st. paul to suspect , that he was punish'd in that organ , through which he had ( in his extasie ) received unutterable words ; so it alludes to herod's being smitten , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ the angel gave herod a patt : ] or than by his more than importunate begging the removal of this thorn : his beseeching thrice , speaks that vespan●cy of desire to be quit of this affliction , as is scarce consistent with that greatness of christian courage he shewed , in bearing all other afflictions : if he had not apprehended this to have had that poysonful sting of pride complicated with it , as its procuring cause . hence , signanter , he prayes not that [ this thorn ] but that [ this thing ] might be taken away ; that is , the affliction with its circumstances ; of his too much exaltation , if he were ( as satan suggested ) really guilty ; or if not , his fear of it ; for that he was jealous of himself , as faln into herod's sin ; because he found himself in herod's disease , and thought he read his sin , in the judgement , is yet more manifest by the answer that god return'd . [ my grace is sufficient for thee , my strength is made perfect in weakness ] and st. paul's triumph upon that answer [ most gladly will i glory in my infirmities ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and his now reading and repeating the gracious end of god in this dispensation , which answer of god , is not a promise , but an adjudging the victory to st. paul , the spirits witness to his spirit , that that favour , which had rapt him up into the third heaven , had prevented his being lifted up above measure , in the sence of that priviledge ; and that by means of gods sending satan to inflict this disease upon him ; in which weakness , this tenderness of his heart ( exprest in this godly jealousie ) and the strength of his faith ( exprest in his recumbency upon god , & not letting his hold go , when satan by these suggestions pull'd so hard ) were more glorious effects of god's both favour to him , and grace in him , than his preceding rapture . and st. paul's inference , from this answer , speaks him to have learn'd , by this , what the purpose of god was in thus afflicting him , which he knew not before : ( vide musculum in locum ) and to resolve that he would now , to chuse , be so far from fear of over doing it , in boasting , as he would glory more in this sickness , than in his former exaltation , as an occasion of bringing more glory to god , and an indication of a greater vertue and strength of grace . — but i digress too far ; only i took occasion , from the parity of st. paul's and herod's disease , to vindicate this text , out of the bad handling of those , who to the perdition of themselves , ( and millions of their disciples ) wrest it to a sence , whereby it is given out to speak of concupiscence , or sinful infirmities , whereas it manifestly intends a bodily disease : except we will make god an author of sin , and his chosen vessel to glory in his shame , as themselves do in theirs . i return to josephus , who witnesses a better confession of the christian faith , and gives a more honourable testimony of christ , than they do in their glosses ; and speaks more consonantly to the apostolical sence , in all those texts of his , we have conferr'd with the sacred : and in all the rest , that any way concern the emergencies specified in the gospel , the comparing of all which would tire my reader , and my self ; and one would think it should put impudency her self to the blush , to demand more instances than have been produced , or better evidence for the proof of the truth of matters of fact reported in the gospel , than the testimony of such an author : yet that the atheist may know , the church hath , in this case , more than one such vvitness , i shall offer to examination the testimony of other secular records . chap. ix . other secular witnesses to the truth of sacred history . § . phlegon of the darkness and earthquake at christs passion . § . thallus his mistaking that darkness for an eclipse . § . the records of pagan rome , touching that and other occurrences . § . . the chronicles of edessa , though apochryphall , yet true . julian ' s prohibition of the use of secular books in christian schools , his testimony . § . moses his history of joseph attested by pagans . § . his history of himself . § . of noah , balaam , &c. avouched by secular writers . § . of phlegon , a pagan writer , under adrian the emperour , ( who wrote books of olympiads , and therein the memorable accidents that fell out in the space of olympiads . ) he , in his , or . book , affirms , ( as he is quoted by st. origen , in cels. l. . cal . . . ) that christ foretold many things to come , which accordingly fell out : and from this his foreknowledge of contingencies , is forc'd there to confess , that his doctrine was super-humane . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — ] and mentions the eclipse that happen'd at our saviours passion , ( as the same father in his treatise upon st. matthew , chap. . affirms , ) and st. jerom upon eusebius ( his chronicle notes ) giving this testimony of that miraculous defection . in the fourth year of the olympiad in the reign of tiberius , ( this olympiad concurrs with the of tiberius , ( gualter's chronolog . bullenger in daniel ) happened the greatest and most famous eclipse of the sun that ever was , the day being , at the sixth hour , turn'd into night ; so as the stars appeared : which eclipse was accompanied with such an earthquake , as many houses of nice in bithynia fell to the ground . of which earthquake phlegon ( out of the history of apollonius the grammarian ) gives this further account , that by it were overthrown many and the most famous cities of asia , which tiberius afterwards repaired : in memorial whereof were stampt those silver-pieces , that had on one side , the image of tiberius ; on the other , of asia , with this motto , [ civitatibus asiae restitutis , ] one of which scaliger saw in the custody of william gorlaeus : ( scal. in euseb : chron : ) and pliny this description , [ maximus terrae , memoriâ mortalium , extitit motus , tiberii principatu , urbibus asiae unâ nocte prostratis , ] there was in the reign of tiberius , the greatest earth-quake that has faln out in the memory of man ; whereby in one night cities of asia were ruin'd . ] tacitus , this , twelve of the famous cities of asia fell that year by an earthquake ; of which many men were swallowed up , by which the highest mountains were levelled , the lowest vallies elevated . ( lib. . ) where he mentions most of the cities that underwent this sad accident , and seneca , this hint , ( upon occasion of that , which afterward happen'd in campania . ) [ asia duodecim urbes simul perdidit , ] asia lost twelve cities at once by earth-quake , ( natur. quest . lib. . cap. . ) whether tacitus have stated this earth-quake so long before the passion of our lord , as he seems to do at the first and overlie sight ? and whether he has then stated it right , and might not be mistaken in that , as he is frequently in his chronology ? or how the stating it so early , stands with his interweaving it with the story of artabanus , which fell out so near the latter end of tiberius ? i shall leave to the sceptick to discuss ; and am content , to shake out of the lap of my discourse these testimonies , concerning this earthquake , when he shall have disproved my opinion : that this was it , which happen'd at that time , when the veile of the temple rent and the rocks trembled — ( vide scal. de emend . l. . pag. . ) § . of this same miraculous darkness wrote thallus the chronographer : whose testimony the most learned and ancient christian antiquary , affricanus cites in these words , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] thallus calls that darkness , which overshadowed the sun at christs crucifixion , an eclipse , but without all reason , as i conceive , for it happen'd at the full of the moon , when she was so far from being perpendicular under the sun , as she was in opposition to him : in so much as the moon her self suffered an eclipse that day at sun-setting , as scaliger hath demonstrated by astronomical calculation ( de emendat . . of which also , as well as of this twofold heathen testimony s. tertullian takes notice in his apology for the christian religion : [ eodem momento dies , medium orbem signante sole , subducta est , deliquium utique putaverunt , qui id quoque super christo praedicatum non sciverunt . ] at the minute of time when our lord suffered , the sun in the mid heaven , day with-drew it self : so as they that never knew how it had been prophesied of christ , that while that shepherd was smitten it should be neither day nor night but betwixt both , a nucthemeron of god's own creating , thought that diminution of light to have been an eclipse . § . the roman archives and publick records . into which was entred and ingross'd ( amongst other strange accidents ) this also of darkness , in the reign of tiberius : where this wonder was to be read , in tertullian's time , as himself testifieth , in his apology : [ eum mundi casum relatum in archivis vestris habetis . ] [ sane egregium tam celebris diei monumentum , ( scalig. de emend . . ) an excellent monument of so famous a day , as that was , whereon the darkness was so great and universal , as to be thought worthy of an intrado into the publick records , amongst the portentous contingencies of that age. but pilate's letter to tiberius , concerning our saviours crucifixion ; with what past thereupon at rome , ( preserv'd till tertullian's days , in the same records ) is a more remarkable piece of roman antiquity : for that apocryphal gospel , as in point of time it got the start of the canonical , so it contains the sum thereof , viz. that the blessed jesus through the envy of the elders of the jews ( for the fame he got , by his miraculous healing of diseases , stilling the wind and seas , raising the dead , &c. ) was deliver'd to pilate to be crucified : that though his sepulcher by pilate's order , upon the motion of the elders , was watch'd ; yet his sepulcher was found empty the third day ; after which , he convers'd upon earth forty days , and then ascended into heaven , [ ea omnia super christo pilatus tiberio nunciavit . ( ter. ap . cont . gent. . ) upon which information given to tiberius , by pilate and other roman officers , that lived in judaea ( the place where jesus exerted those indications of his divinity ) the emperour made a motion in the senate , that jesus should be canonized for a god : which though , upon a maxime of state , the senate refused to grant , yet caesar persisting in an honourable esteem of christ , prohibited the jews to persecute christians , upon severe penalties , to be inflicted upon those that did disturb them , by the roman deputies in judaea and elsewhere , where the jews inhabited : for the proof of all which he appeals to the roman chronicles , ( tertul. apol . cont . gentes . . ) upon which francis zephirus thus paraphraseth : so famous and so many were the miracles of christ , reported to tiberius out of judaea , as though the secular historians ( whether out of envy to the christian name or adulation to the emperours , whose gests they would be thought alone to admire ) had not mention'd them , yet a great part of them might have been read in the writings of those who were enemies to the christian name , as long as the books of fasts , the acts of the senate , and the commentaries of the emperours were extant . § . the ed●ssen chronicles shared , with the roman , in the honour of being the repository of the evangelicall stories , concerning the mighty works of the blessed jesus . out of whose annals ( extant in the syrian tongue in his dayes ) eusebius ( eccles. hist. lib. . cap. . ) translates word for word this story . the fame of christs miracles drew infinite numbers of persons , to apply themselves to him for cure of their maladies , among whom abgarus the king of edessa , ( tacitus mentions this king of edessa , ( annal . . pag. . ( though he miswrite him abbaras , as scaliger observes , de emend . temp . . tit . quinta pascha . pag. . ) being faln into a grievous , and in humane appearance , incurable disease , sent a messenger to jesus , with a supplicatory letter , that he would please to come and heal him : of these contents . abgarus , prince of edessa , to the propitious saviour , that hath appeared in the flesh , in the confines of jerusalem , health . i have heard of those miraculous cures , which thou doest without application of medicines and herbs , ( for it is reported that thou givest sight to the blind , causest the lame to walk , cleansest the leprous , castest out devils and unclean spirits , curest the most inveterate sicknesses , and recallest the dead to life . ) from which i conclude one of these two things , that either thou art god , come from heaven , and doest those things : or the son of god , that bringest such things to pass : wherefore , by these my letters , i beseech thee , to take the pains to come and cure me of my malady wherewith i am sore vexed . i have heard moreover that the jews murmur against thee , and go about to mischiefe thee . i have here a little city , and an honest people , which will suffice us both . to this jesus sends this reply . blessed art thou agbarus , because thou hast believed in me when thou sawest me not , for it is written of me , that they which see mee , shall not believe in me ; that they which see me not , may believe and be saved . concerning that which thou writest unto me ( that i would come unto thee ) i let thee understand , that all things touching my message are here to be fulfill'd , and after the fulfilling thereof , i am to return to him that s 〈…〉 me . but after my assumption , i will send one of my disciples unto thee , who shall cure thy malady , and restore life to thee , and them that be with thee . out of the same records , eusebius reports , how after our lords ascension thaddaeus , one of the seventy , was sent to edessa , who cured and converted agbarus , and preach'd the gospel to his subjects , &c. i know that gelatius in a council of , bishops , ( crab. con. tom. . decret . gelasti , pag. . ) decreed those epistles apochryphal ( as he did also the vvritings of tertullian and eusebius his ecclesiastical history ) to prevent their being received with the like reverence , wherewith we embrace the canonical scripture ; but neither he , nor any body else ( either christian or pagan ) question'd the truth of this relation , till nicephorus discredited it , by his forged additions ( of christs sending his picture to agbarus , drawn on an handkerchiefe ; and of the strange effect that image had , when that city was besieged ; and those other ridiculous storyes relating to that business . the sceptick , i know , will except against these last allegations ; that their originals are not extant : in answer to which i commend to the umpirage of common reason , these queries . . whether it stand with reason that men who stood so much upon their credit , as the ancient christians did , would appeal to common records , for the probat of these things , had they not then been to be read , in those authors or chronicles , out of which they made their allegations ? : by what means it came to pass , that the adversaries of our religion , who lived upon the place , and had opportunity enough to-examine those quotations , and whom interest would have prompted to enquire into these things , did not make their exceptions against the apologists of the christian cause . . whether the christian church or the pagan adversaries were most like to obliterate those antiquities ? the christian whom they favour'd ; or the pagan , whom they confuted ? considering what artifices julian the apostate , used to suppress learning ; forbidding christians to be trained up in prophane literature , ( ec. hist. . . socratis scholast . ) which facts of julian , ammianus marcel . ( though a great admirer of him and the pagan religion ) condemns , as worthy to be buried in eternal silence , [ illud autem inclemens obruendum perenni silentio , quod arcebat docere magistros rhetoricos & grammaticos ritus christiani cultores , ] ( am. marcel . . . ) as that whereby julian designed , to deprive the christians of the knowledge of those pagan writings and records , out of which the christian apologists had collected such palpable testimonies for the defence of gospel-history ; and to bury the originals , out of which they had made their quotations , in perpetual oblivion , as advantagious to our cause , by their confessing the truth of the matter of fact , lactantius by name , whose scope was , [ quia nondum capere poterat divina , prius humana testimonia ethnico offerre , id est philosophorum & historicorum , ut suis potissimùm refutaretur authoribus — quo si eruditi homines se conferre caeperint evanituras brevi religiones fallas , ] because the heathen world was yet uncapable of divine , first to offer it humane testimonies of heathen philosophers and histories ; that it might at least be confuted by its own authors : which method if learned men would take , false religions would quickly vanish . see more in eusebius his apology for origen , ( where he shews how he and other christian doctors foil'd the pagans at their own weapons ; ) and dionysius the areopagite his epistle to polycarp . for not dealing in this way ( but by texts of sacred writ ) with demetrianus , lactantius blames st. cyprian ( lact. de justicia l. . c. . ) let julian who was thus careful to suppress pagan records , bring up the rear of gentile witnesses to the truth of the evangelical writings , as to their being rightly father'd upon those authors whose names they bear : who as cyril , ( contra julianum lib. . ) testifieth , [ apertè fatetur petri , pauli , mathaei , marci , lucae , esse ea quae christiani legunt iisdem nominibus inscripta , ] confesseth , that the books which the christians read , inscribed with the names of peter , paul , mathew , mark , luke , are the genuine writings of those men . § . i should put the utmost of my readers patience to trial , should i shew the prints of old-testament-stories in the antiquities of the heathen ; i will therefore content my self with these few particulars , and for the rest , refer him to blundel , vossius , &c. the history of joseph was presented in the aegyptian apis , saith ruffinus ( lib. . historiae ecclesiast . ) and produceth pagan writers affirming , that a certain king or steward of aegypt , in a time of famine , relieved the people out of his storehouses ; to whom therefore , after his decease , they built a temple , wherein an ox was kept at the publick charge , as an embleme of the best husbandman , a creature ( saith diodorus , siculus , l. . cap. . ) exceeding helpful to husbandmen ; which varro ( l. . c. . de re rusticâ ) stiles the husbandman's companion and the servant of ceres . upon which consideration was grounded that athenian law , that no man should kill an oxe that plowed the ground , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] because he is a kind of husbandman , and a partaker with man in his labour , ( aelianus var. hist. l. . c. . ) and therefore appianus ( de belis mithridat . ) makes it an argument of the extremity wherewith mithridates was opprest , that he spared not so much as the plowing oxen , but slew them ; to make thongs of their hides , and strings for his warlike engines , of their entrails , ( appian . alex. de bellis mithridat , p. . ) but more plainly in justin's compendium of trogus pomp. ( l. . cap. in risum ) [ minimus inter fratres joseph fuit , cujus excellens ingenium veriti fratres , clam interceptum mercatoribus peregrinis vendiderunt , à quibus deportatus in aegyptum , cùm magicas artes ibi solerti ingenio percepisset , brevi ipsi regi percharus fuit . nam & prodigiorum sagacissimus erat , & somniorum primus intelligentiam condidit , nihilque divini juris humanique ei incognitum videbatur . adeò , ut etiam sterilitatem agrorum ante multos annos providerit ; periissetque omnis aegyptus fame , nisi monitus ejus edicto rex servari multos per annos fruges jussisset . tantaque experimenta ejus fuerunt , ut non ab homine , sed a deo responsa dari viderentur , ] joseph was the youngest brother , whose excellent wit his brethren being jealous of , intercepted him privily , and sold him to forreign merchants ; who carried him into aegypt ; where having , through his industrious wit , learn'd the magick art in a short time , he grew greatly in favour with the king : for he was quick in finding out the meaning of prodigies , and the first that taught the interpretation of dreams , and seem'd to understand whatsoever appertain'd to the divine or humane law. so as he foresaw a famine many years before it fell out : and all egypt had perish'd through famine , if the king , admonish'd by joseph , had not commanded provision to be laid up for many years . yea such experiments did he give of his wisdom , as his responds seemed to proceed not from man but god. for this it was that he obtain'd , while he lived , the honour of being proclaimed by the kings command , [ abrech , ] that is , [ tender father , ] or as st. jerom , ( in his hebraick questions ) and the vulgar latine translate it , [ the saviour of the world , ] ( gen. . . ) preferring that , before that of aquila , which aben ezra favours , and our english follows , [ bow the knee . ] and after his death was worship'd by the israelites in the wilderness , under the form of the golden calf : they putting more confidence in him ( for relieving their wants , in that barren land ) than in their fathers god , who so often had spread a table for them in the wilderness : him also did jeroboam worship at dan and bethel , as the god of plenty , and for the honour of his tribe , jeroboam being of the tribe of ephraim , the son of joseph . of which ( beside the suffrage of some rabbies mention'd by vossius , ( de origin . idololat . ) these observations may be a confirmation . . the image of the aegyptian ox , sacred to osiris , had a bushel set upon its head ( saith ruffinus , eccles. hist. l. . cap. . ) to denote josephs measuring out of corn ; this reason is alledged by suidas ( in serapis ) why some conceiv'd that idol to represent joseph . . moses in his blessing that tribe , ( deut. . . ) saith [ the firstling of a bullock is the beauty of his countenance , ] [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] manifestly expressing the embleme which the egyptians erected in his memory ; not that he approved their abusing of it , by religious worship ; but only commends joseph , whom god had blest with that wisdom , as procured him that testimony of civil respect : for it was no more at first , than a piece of heraldry . this coat of arms , moses calls , the firstling of a bullock ; because of the greenness of joseph's years , when he was set over the land of aegypt , being then but years old , exceeding young for the gravity of his counsel and deportment ; and therefore his emblem was a calf or firstling . . though the bewilder'd israelites erected but one image , yet their acclamation , before , it was , [ these are thy gods , oh israel , which have brought thee out of the land of egypt ] [ exod. . . ) vvhy gods ? but to denote , that idol to have been of the epicene gender , and to have represented both apis and osiris , the ox of memphis and heliopolis , which saith plutarch , ( de iside & osyride ) the aegyptian priests affirmed to be all one , and that isis was the soul of osyris . and why , [ thy gods which brought thee up out of the land of aegypt , ] but to exclude the inderites , egyptian gods , whose interest it was to keep them in aegyptian bondage , and to imply it was some deified israelite , towit , joseph , who at his death had prophesied their return and whose reliques they brought with them out of egypt , to whom they imputed their deliverance and conduct . § . the history of moses is more plainly comprehended in the fables of a third osiris , or liber , whom the poets describe , in the indian , or arabick expedition of bacchus : for that this osiris , and liber and dionysius , are all one , nonnus testifieth ( in his dionysiacωn lib. . ) and that the ancient greeks accounted all the tract beyond the mediterranean , india ; is manifest from that of ovid , ( de arte amandi , lib. . ) andromedam , perseus , nigris portarat ab indis . perseus brought away andromeda from the black indians : now andromeda was brought away from joppa , a city of phoenicia , ( saith pliny , l. . cap. & . ) and ( chap. . cap. . ) [ belluae , cui dicebatur exposita fuisse andromeda , ossa romae apportata ex oppido judaeae , joppe , ostendit , inter reliqua miracula , in aedilitate sua m. scaurus ] [ m. scaurus , when he was edile , did amongst other rarities , make show of the bones of that sea-monster , to which andromeda was reported to have been expos'd , having caused them to be brought from joppa a city of judaea . ] having premis'd these tropological notes ; let us compare the stories . the sacred history saith , that moses was exposed in an ark upon the water , watched by his sister , and found by pharaoh's daughter : the prophane tells us , of liber's mother and nurses , being with him at the bank of nile . orpheus in hymmis : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ with thy goddess-mother , the venerable isis wearing black , with thy maidennurses at the egyptian river . ] at brasiae in laconia , they had an old tradition ; that bacchus , as soon as he was born , was put into an ark , and committed to the water ; which after-ages ( to give repute to that city ) corrupted with the addition ; that the ark was driven by tides to their coast , and bacchus educated with them : whence their city called formerly [ oreatae ] took the name of [ brasiae ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from a verb signifying to be cast up with the tide ( pausanias laconici . ) in certain verses of orpheus , the caldean liber , is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ water-born ] and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which misseth moses his name but one vowel . it is true indeed , he is elsewhere stiled [ unutterable queen ] but that proceeded from the grecians mistake ( expess'd by alexander polyhistor ) that the jews receiv'd their laws from a woman , named [ mosω ] they conceiving that word to be of the feminine gender , as saphpho , didω , &c. whence also grew that opinion that bacchus was of both sexes . plutarch ( de iside ) reports that osiris , while he was at nurse , was called [ palestinos ] whence could this fable rise , but from moses his being an hebrew , seeing that nation came into aegypt out of palestine . moses had two mothers , one who bare him , another who adopted him , and brought him up as her own son ( exod. . . act. . ) no epithet is more common to bacchus , than , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ twice mother'd ] which might be applyed to the younger bacchus the theban , because of his being sowed in jove's thigh , ( yet not without straining courtesie with that word , as martial , not without a sarcasm , observes in an epigram , i have elsewhere quoted : ) but could not be attributed to the indian , upon any other so proper reason , as that which our scripture assigns , and secular historians and poets beat so much upon , to wit , his being brought up by another , than his own natural mother : for which he was so famed , as the braseans pretended they could shew the place where his nurses educated him , called [ the garden of liber ] ( pausanias , ibid. ) our moses [ was a goodly child ] ( exod. . . ) that is , as st. stephen expounds it ( act. . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ exceeding or divinely fair . ] rendred by josephus ( antiq. . . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ of a dvine form , and generous towardliness : ] and brought up in all the learning of the egyptians . diodorus siculus describes bacchus thus ; [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( lib. . ) [ he far exceeded others , in comeliness of form . ] and justin ( lib. . ) moses thus , [ quem praeter paternae scientiae haereditatem etiam formae pulchritudo commendabat ] [ the beauty of his body commended him as well as that of the mind . ] bacchus is said ( by diodorus , lib. . ) to have been conveighed unto nyssa , a mountain of arabia : and before him , homer , in his hymns , had sung , that bacchus was educated in nyssa , which he thus describes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ there is a certain hill flourishing with thick woods , called nyssa , in the confines of phaenicia , near the waters of fenny egypt ] the alexandrian chronicle ( pag. . ) makes [ nyssa ] to be the same with [ sina ] [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] and so they are , by transplacing of letters , and change of a vowel : whence could this grow , but from moses his flight into arabia , and residence there forty years , and the eminency of mount sina in the sacred story , for gods giving there the law ? from this flight arose the fable [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of bacchus his exile , ( plutar. de iside ) and from moses marching through the red sea , that of nonnus , concerning liber ( dionysiac●n . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] [ he went through the tawny waves of the red sea. ] of bacchus , diodorus ( out of antimachus ) lib. . reports , that marching into arabia , where he expected a friendly entertainment , the king of arabia gather'd an host to destroy him , and his company ; but was put to flight by bacchus . and ( lib. . ) that he lead about an army , not of men only , but also of women . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] orpheus stiles dionysius [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] lawgiver , and ascribes to him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a law of two tables . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ in the laws received from gods , which he received according to two sorts of precepts . ] in the same place he mentions gods making and ordering all things after the method set down by moses , ( i. ) beginning at the evening and ending , at the morning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ learn how god framed the whole order of nature , of one night and also one day . ] the same poet gives him these epithets [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] [ horned like a bull , bearing horns , ox-horn'd ] usually given to bacchus , pointing to those horn-like beams of glory , flowing from moses's face , when he had been in the mount ( exodus . . ) from hence proceeded the custom of drinking in horns , at the celebration of bacchus his rites . euripides ( in bacchis ) introducing agave , and the rest of the bacchae , celebrating bacchus his revels , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ but one of them snatching a javelin smote the rock whence flowed the dewy humour of water . ] the same author , in the same place , mentions the bacchanals , crowning their heads with snakes . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ) in remembrance of the serpent that was lifted up in the wilderness . from the ambiguity of caleb's name ( which in common signifies a dog ) and his faithful adhering to moses , against the murmurers ( numb . . . ) and when they would have stoned him , ( numb . . . ) grew the fable of [ bacchus his dog ] bestowed upon him by pan ; a dog that had reason , and for his service , was promoted to heaven , as caleb obtained the land of promise : hyginus ( poetic . astron . tit . arctophylax . ) stiles the dog-star [ the syrianstar of myriam ] by a word something corrupted : ( but that 's no new thing ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — nonnus ( dionysiac●n . ) mentions bacchus his promise , and therewithal myriam , the sister of liber , of moses , and the bunch of grapes , which iearius , that is , ( as he there saith ) liber his dog , caleh the dog of moses brought from escol . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that thou also mayst ripen the grape , casting a splendor from thy self upon the fruitful bunch of grapes . euripides describes the country , wherein bacchus settled his crew , in the same form of words , wherein the holy text describes the land of canaan , wherein moses his people rested , in his bacchis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the land flows with milk , flows with wine , flows with honey ; and smells like the syrian libanus . the memorial of myriams taking a timbrel , and going out before the women singing , and dancing , and praising jehova , was preserved in bacchus his frows ; who in a posture of triumphers , with spears deckt with ivie ( in token of victory ) went about dancing and singing [ evohe , ] whence they were called [ evantes , or [ ehovantes ] that is [ jehovantes ] women praising the lord ] and theocritus ( idyl . . ) mentions their erecting twelve altars : whereof , though he applys three , to semele ; and nine , to bacchus : yet we may with more probability conceive them to have pointed out the twelve tribes , and to have been transferr'd , out of the story of israels passage over jordan ( where they erected twelve stones ) into the story of their passage through the red sea , confounded with the three tribes erecting an altar of memorial on the other side of jordan , whereat the nine tribes took unjust offence . plutarch , ( quaestion . symposiacis , lib. . quaest . . ) ascribes to bacchus the jewish institution , of abstaining from the flesh of swine , hares , &c. their carrying of boughs in the feast of tabernacles ; their using trumpets and other instruments of musick , in their temple service . their high-priests mitre , robes , shooes , bells on the fringe of his vest : there not using homage in their sacrifices : and so many other particulars , as symmachus , in that conference , tell lamprius , that he had transcribed all those things , out of the mysteries of the hebrews . § . the same author ( de solertia animalium ) interweaves the story of deucalion , with the mention of a dove , which being sent out of the ark , by her returning gave notice , that the flood was not yet allay'd : and by her not returning , when she was sent out the second time , signified that the waters were abated . this story of noah's ark and the flood ( saith josephus antiq . lib. . ) all gentile writers mention . berosus the caldaean , hieronimus the egyptian , muaseus also , and many more : and nicholas damascenus ( lib. . ) the history of eden's apples , and the serpent , is manifestly recorded by hyginus ( in his poeticon astronomic . titulo serpens . ) that of balaams ass , is plainly couch'd in his story of that ass , which bacchus rode upon to the oracle of dodona , which spake with man's voyce , and disputed with priapus , about nature . ( titulo aselli ) and that of sampson's conquering the philistines , with the jaw-bone of an ass , which god shewed him ; as plainly , in his relation , how that hercules being opprest with multitudes of barbarians , and having spent all his arrows , jove taking pitty of him , procured a great many stones to lay at his feet , wherewith he defended himself , and put the barbarians to flight . ( titulo ergonasia . menander , in the gests of ithobal , king of tyre ( ahabs contemporary ) speaks of that drought that happened in ahab's reign ( joseph . antiquit . l. . cap. . ) the same author ( contrà appionem . lib. . ) sheweth , how the truth of the jewish histories was attested to , by forreign writers : even of such nations , as most hated and emulated the jews : and produceth the tyrian annals , in confirmation of solomon's building the temple , of his being aided therein , by hiram ; of his wise questions and answers : there being then , when josephus wrote , in the tyrians hands many letters , which solomon and hiram wrote one to another : for which also he alledgeth the history of dius , concerning the phenicians . but i refer my reader ( for fuller satisfaction in this point ) to that excellent defender of the jewish antiquities , josephus himself ; who , not only in his discourse against appron , but in his jewish antiquities ( lib. . ) prosecutes this argument : quoting abydenus , writing the same story , that moses doth touching the flood . and marethus , berosus , molus , hestiaeus , hieronimus egyptius , the phenician chronicles , hesiod , hecataeus , elaricus , acasilaùs , ephorus and nicholas , affirming that the ancient heroes lived years : for that they being the friends of god , and using a more wholesome diet , than could he had after the flood , must in reason be supposed to live longer than their successors : and besides , that they might find out arts profitable for future generations , as astrology , geometry , &c. they had a longer life bestowed upon them , seeing it was not possible , that they could observe the several faces of the stars , in less than six hundred years ; which space is therefore called the great year of revolution . and abydenus , for the proof of moses his history of the building of the tower of babel . and sibyl , for the confusion of languages ; thus speaking , [ when men were all of one language , they attempted to build a tower that might reach up to heaven ; but the gods beat down the tower with tempests , which from the wonderful confusion of tongues was called babel . ] and hestiaeus making this mention of the plain of sinar , [ the priest who escaped , sacrificed to jove , in the vale of sinar , and the language of men being confounded , they began to inhabit divers parts of the world. ] but i am weary of transcribing : consult josephus : and eusebius ( de praeparatione evangelica , lib. . cap. . ) whose title is [ that many forreign writers have admired the jewish nation ] ( cap. . ) the testimony of haecateus : ] ( cap. . ) [ the testimony of clearchus to jewish antiquities : ] ( cap. . ) that many forinsick authors agree with the truth of the hebrew history . chap. x. the adversaries forced upon very great disadvantages to their own cause , by reason that they could not for very shame resist the evidences , brought in defence of sacred history . § . christ accused of working by the prince of devils : that accusation withdrawn in open court : and this plea put in against him , that he made himself a king , and therefore was an enemy to caesar. § . petty exceptions rebound upon the heads of their framers . § . the modern scepticks half-reasons too young , to grapple with old prescription . § . christ's works , god's seal to his mission . § . the present age as able to judge of the nature of those works , as that was , wherein they were done . § . aheistical exceptions against particular points of religion , an hydra's head ; yet they all stand upon one neck , and may be cut off at one blow , by proving the divine original of religion . § . these are all the kinds of testimonies , that matters of fact are capable off : and so full and impartial ; as , i am sure , our modern disputers cannot produce the like , for the probat of any matters of fact , except those which we have account of in the gospel . i might therefore here conclude : but that i may leave the sceptick without , not only all possibility of reply , but of excuse , for his pertinacy , ( if he hath the face to question the validity of this argument ) i shall add this weighty consideration . that the adversaries of the christian religion , in their discoursing upon that subject , were put upon exceeding great inconveniencies , meerly upon this reason , because they could not ( for very shame ) resist those evidences were brought , in defence of the evangelical history . to begin with the jewish , we find the chief of them consulting , what they should do to hinder the progress of the gospel , when they saw such notable miracles effected by christ and his disciples , as could not be denyed : and fore saw , that the whole world would run after them , if some stop were not put to this rowling stone . the first obstacle they lay in its way , was the calumniation of those great works , as being done not by the finger of god , but the hand of beelzebub . but whatever prestigiator was read of in any history , so qualified as christ was ? the institutor of a society , accomplish'd with all gravity and virtue ; a praeceptor of most sincere and true doctrine ( as eusebius challengeth the pagan objectors ( demonst. evang. . . ) the only colour of a proof they bring for this ( for their fables , of christ's going into aegypt to learn magick , of his having the tetragrammaton sown in his thigh , have not the least shew of probability ) was the seeming contradiction betwixt the law of moses and of christ , it being on all hands confess'd , that moses was sent of god , and assisted in the wonders he wrought ( in confirmation of his mission ) by a divine power : and therefore what christ did , in proof of his doctrine , must needs be ( as they blasphem'd ) by a diabolical . but when he attempts ( at the araignment of our saviour , and his protomartyr ) to prove christ's doctrine opposite , to that of moses ( by suborning witnesses , to alledge many things in the new , looking a squint upon the old testament ) these two , upon examination , prove better friends , and agree better with one another , than the witnesses do among themselves : whose allegations destroy one another , while they are combining to prove the gospel destructive to the law ; and in conclusion , after they have left no stone unturn'd , they are not able to make good one instance of any such doctrine . and thus , while the jew cannot , while he dares not , deny the doing of the works , the delivery of the doctrine ( they were so manifest ) but is forc'd , ( if he will not , let the gospel wholly alone ) to enter this plea , he runs himself upon the inconveniency , of being manifestly baffled , and nonsuted in open court : insomuch , as ( for all his boasting , when he put on that armour ) he dares not trust to it , in the pitch'd field , has not the heart to mutter one word before pilate , of christ's casting out devils by beelzebub : though could he have made such a charge but probable , it would have administred to him a more plausible occasion of putting christ to death , ( both in respect of the law of moses and caesar ) than that which he was , at last pinch , forc'd to take up , viz. [ he said he was king of the jews . ] a plea which , of all other , the jew would not have stood upon ; had not malice over-clouded his intellect , and prompted him to snatch up , in a rage , that weapon to offend christ with , which ( otherwise ) he could not but forethink , the gospel would take up in defence of the truth of its history , and delivery of that doctrine , which is the very soul of our religion [ he said he was king of the jews , ] that is , king messias , the great prophet that was to come into the vvorld . this is proved to the christians hand , in open court ; christ is called to make a good confession of it , before pontius pilate . pilate causes this indictment to be writ in capital letters , in hebrew , greek and latin ( for all to read ) over his cross ; as the crime , of which he was accused , and for which he suffered [ jesus of nazareth king of the jews . . this is enough to evince the truth of the gospel , as to matter of fact and delivery of doctrine ; that the church hath not feigned this story , that christ really gave out himself to be that person , that the gospel reports him to be : for in saying , he was king of the jews ( in the common sence of that age , and in the notion of king messiah ) christ said , he was born of the virgin , of the lineage of david , born in bethlehem , fled into aegypt , educated in nazareth , convers'd in galilee , made the lame to leap as an hart , made the eyes of the blind to see out of obscurity ; was anointed of god to be that great prophet , whom all are to hear ; that seed of the woman , that was to break the serpents head : the desire of all nations ; that unknown god ; whom the gentiles ignorantly worship'd ; that judean king , who was to subdue all kings scepters to his . . can it be imagin'd , that one who pretended to this title , would come with his thumbs in his mouth , and not demonstrate his right to it , by doing such stupendious vvorks , as could not be effected , but by divine power ; ( seeing all pretenders to the messiaship , both before and after him made show of working miracles , in confirmation of their pretensions ; ) and not exercise that office , he affirmed he came into the vvorld to manage , by giving out his royal law , by publishing his heavenly doctrine . . vvhat vvorks , what doctrine , was ever father'd upon christ , so well becoming that title , so like to sting the carnal and blinded jews , to grate upon the proud and envious pharisee , to offend that generation that opposed him ; as that whereof the gospel giveth us an account ? by what other vvorks but those , could pilate be so far ( conscientiâ christianus , as tertullian stiles him ) convinc'd in judgement , that jesus was indeed ( what the jews accused him to say he was ) the king of the jews ; as he could not by their solicitations , be perswaded to alter the first inscription ? vvhat doctrine but that could , upon trial , have been found so holy and blameless , as christ's most malicious and cunning enemies , could not suggest one tittle of it , to a judge , partial enough on their side , that he could find any fault in ? st. paul therefore had reason to call that [ a good confession ] which christ made before pontius pilat , and to urge it upon timothy's conscience , in that charge he gives him , to observe the canon of doctrine and life , propounded in that epistle : as being that doctrine of christ , which he confirm'd by working of miracles before the people : and by confessing himself , before pilat's tribunal to be king of the jews . and so much more infatuated did the jews appear , in procuring ( by the plea they enter'd against him ) the publication of this title , in the ears of jews , romans and grecians : which as it comprehends the sum of the christian faith , so it is the touchstone of all vvorks and doctrines father'd upon christ ; and clearly evinceth the truth of evangelical history , if we compare what it delivers , with what the prophets foretel the king of the jews was to say and do . § . these were their studied and unanimous pleas against christ : they had some extempore ones , and , as it were , the opinions of private doctors . i will but glance at these . vvhen the resurrection is preach'd , the pharisee applaudes , the sadducee derides : when christ preacheth the paying of tribute , the herodians approve , the pharisees oppose . vvhat means this snarling of the dogs , but that such bones were thrown amongst them ? some alledge , [ that no man knows whence the messias comes , ] and therefore concludes , that jesus was not he ; they knowing , that he came out of nazareth , and having converse with his mother , his brethren , and sisters . others affirm that [ the christ was to come out of bethlehem ; ] and that therefore the son of mary was not he , being of so obscure an extract , such a terrae filius , as no man knew whence he came . besides the manifest contradiction whereby those adversaries to christ trip up one anothers heels , here are the manifest prints of christ's twofold generation ; one as god eternal , of his father , which none can declare ; another temporal , of the substance of his virgin-mother . and of two material passages in the history of christ , pointed at by the prophets , and infallibly conducting us to the places , where we are to look for the messias ; to wit , at bethlehem , as to his so obscure birth , as it was hardly taken notice of : and at nazareth , as the place of his education , and constant residence of his fleshly relations . but these are but slight inconveniencies , which the jew drew upon himself , by chusing rather to betake himself to these kind of exceptions , than to oppose the truth of the narrative ; in comparison of those mortal wounds , he hereby , gave his cause , and might have avoided : if he had but dar'd , to have chosen that ground . . had he excepted against the truth of the history , and could have gotten the better there ; he had been absolute master of the field : could he , for shame , have denyed the doing of the miracles , the doctrine delivered would not have been able to stand out against his assaults , who would have followed a doctrine , so repugnant to all mens carnal interest , so far above all humane reason ; had not god given it out , under his own hand and seal ; without which testimony of christ's mission from heaven , he would but have been , as a private man : and his word of no more than ( nay , not so much as ) the doctrine of the scribes and pharisees : for they sate in moses's chair , and could shew gods ordinary commission : and therefore if they could have invalidated christ's extraordinary call , they needed not have feared , that his vvord would have been taken before theirs . now what shorter or clearer way could they possibly have proceeded in , to make void christ's commission ( even to all mens satisfaction ) than by proving , that those great works , which are reported of him , were not done by him , had that been feasible ? again , could they have proved , that he did not preach such doctrine , as the gospel presents ; the miracles would have wheel'd about to them , and have proved as good a defence of pharisaism , as they are ( as the case now stands ) of christianity . if it had not been so famously known what christ preach'd ; as they could not deny , nor pervert his doctrine ; they might have father'd their own , upon him : and have alledged the miracles wrought by him , in confirmation of it . had not the jew wanted face or courage to fall on here , he could not have wanted men : their love to sin , and priding themselves in the covenant of peculiarity , would have furnish'd him with whole legions of voluntiers ; besides those he might have prest with bribes ( as he did the witnesses and souldiers ) to make a breach upon the truth of gospel-history : had not that attempt been looked upon as desperate , upon what other imaginable account can it be , that he sneaks about the shore , where , ever and anon , he either runs on ground , or splits against the rocks , and makes such miserable shipwrack of his reputation ? why avoids he the open sea , and dare not encounter the gospel there , where , if he can put her to the worst , all 's his own ? can any thing stand in his way , but cowardise , and the desperateness of the adventure ? it is reported of the northern augustus , the great gustavus , that he seldom brought into the field an army of above men , ( but those veteranes and experienc'd solders ) chusing rather to animate a well-set , than a corpulent and bulkie body . such was christ's army of martyrs , whereby he subdued the world to the belief of the gospel , and so formidable to the jew , as he despaired to break its ranks , with all the force he could raise . methinks i hear him thus discoursing with himself : [ should i say , this or that passage in the history of christ , is a forgery ? i could have seconds more than a good many ; i could levy more legions , to employ in that service , than the gospel hath squadrons , to defend its truth : but alas mine would be as so many droves of sheep , led up against lyons : those that she hath are faithful , and tried veterane soldiers , eye and ear-witnesses of what was done and said ; and the greatest part of them prest ( at first ) against the natural inclination of their will , against the religion of their country , to be on her side ( and such in this case will do best service ) meerly by such conviction , as they are not able to withstand . it grieved them to hear and see such things ; but such is the evidence , whereby they commend themselves to the consciences of all , that see or hear them , as they cannot be flattered , threatned , excommunicated , reason'd into a denyal of them . who can i muster up , that will not be as grashoppers , in the eyes and hands of such gyants ? the greatest part of those i can rally , being such , as were out of the way , when the things , under debate , were done ; the rest such , as all know to be my own creatures : but the worst is , when they come to charge , they will not be kept in any order , but fall foul upon one another , and be in as many different tales , as they are persons . i must therefore let the gospel alone , as to the truth of its history ( which sails with so strong a gale , as it were desperate fool-hardiness , to affront it , directly : ) i will rather try , what can be done by consequences ; i will give it sea-room to sail by , perhaps i may espie something , in the works done , that may make men suspect , they are not the finger of god ; something , in the doctrine delivered , that may argue it not to come from heaven : but as to the doing of the works , the delivery of the doctrine , they are so manifest , as it were madness to oppose the report . ] this is the plain english of the jew's behaviour , in his opposing the gospel . § . another irrepairable loss he hath sustain'd , to the disparagement of his cause , ( by permitting the history of the gospel to pass currant , through the first age , without any offer of his opposition ) is , that he hath hereby deprived himself , and his friends , of the advantage of playing an after-game . had he boldly calumniated the truth of the story , something might have stuck , that might have rendred it less credible , and afforded its adversaries , in after-ages , some colourable appearance against it : but now , he that lived upon the place ( and narrowly watched , for christ's halting : for the faultring of the pen of the sacred scribes ) having nothing to say against these matters of fact , has wholly disappointed , and bereav'd succeeding generations of all possible pleas. [ orpheum poetam docet aristoteles nunquam fuisse , & hoc orphicum carmen pythagorici ferunt cujusdam fuisse cecropis ] ( cotta in cicer. de natura deorum , l. . ) aristotle taught , that there never was any such poet as orpheus ; and the pythagoreans report , that the poem that goes under the name of orpheus , is the work of cecrops . but both he any they were too young , to gain upon the vvorld's faith , that had been grounded upon the former , ancient , and universal tradition , ( that there was such a poet , and that the verses that go under his name , are his . ) let the sceptick , if he can , produce one single testimony , of that validity , that these against orpheus are , against the blessed jesus . how then can our modern atheist think , his silly and importune quarrels , against the evangelical history , are of any validity with intelligent persons ? his quarrels now , in the end of the world , sixteen hundred years too young , to bear witness against that , which its contemporaries had not the face to deny ? if jephtha's replie to the king of ammon ( demanding of him to restore the towns , which israel had taken from that crown , at their coming out of aegypt , three hundred years before this demand : ) [ why did you not recover them all that while ? ] ( jud. . . ) be grounded , as civilians say , upon principles of natural honesty . ( grotius de jure . . ) . if isocrates his plea against resigning up their right in messina , ( drawn from the spartans , having had the uninterrupted possession thereof , from before the erection of the persian empire , and the building of the greatest part of the grecian cities ) be grounded upon the general sentiment of all men [ that possession confirm'd by long prescription is as good as inheritance ] ( isocrat . archidamus , pag. . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and so valid , as to dispute against it , is branded by historians , as meer babling and beating the air. ( tacitus annal . . ) among whom do these novel disputers against the truth of gospel-history ( after the prescription of so many hundreds of years ) think their allegations will be of any force ; but persons that have renounc'd all principles of reason , equity , humanity , polity , and common sence ? i would therefore advise them to bespeak themselves an audience , in the sister-hood of tatling gossips and silly women ; who are not able to comprehend the weight of that sharp retort of st. austin . [ restat , ut ipsi velint esse testes de christo , qui sibi auferunt meritum sciendi quid loquatur , loquendo quod nesciunt . ] ( august . tom . . pag. . de consensu evang. . . ) [ it remains , that we take those mens testimony of christ , who by speaking those things which they are ignorant of , deprive themselves of the benefit of knowing what to speak : ] while i lay open the mortal wounds , which the jew , his not daring to deny the matter of fact , hath given his brother in iniquity , the gentile philosopher ; who having so much reason , as to think it unreasonable , that he , who was not an eye-witness , should except against the evidence of eye-witnesses , touching those things , which eye-witnesses ( and as great enemies to the gospel , as himself ) had not been able to make any substantial exception against ; was forc'd to grant the truth of the history , and had nothing left worthy of a philosopher , to object but this , § . that the works christ did , did not speak him to be god , but only a good man , and familiar with the gods ( by converse with whom , he learn'd the art , or obtain'd the power , of working miracles ) i use this dis-junctive , because porphyrie held the faculty of doing miracles , may be attain'd by art , but jamblychus will have it , the free gift of god , bestowed on those that are most conformable to , and conversant with him , exploding all arts tending that way , as diabolical , ( as ficinus ex jamblicho de mysteriis relates , pag. , . &c. ) . but let them dissent or agree , as they please , that the stupendious works of christ were the effects of divine magick , and such as he could not have wrought , had not god been with him , was confest by the unanimous consent of all the philosophical opponents of the christian faith , who all subscribed to that of porphyrie [ porphyrius dixit christum summè religiosum , immortali animâ post corpus incedere , animâ sapientiae , gratiâ , honore affectâ , d●●s carâ , &c. ] ( euseb. demonstr . evang. . . ) [ who said that christ was a very religious person , and subsisted after bodily death in an immortal soul ; a soul exalted to honour , for the sake of that wisdom it was indowed with : dear to the gods , &c. ] only they excepted against the miracles , as no ▪ sufficient indications of christ's deity : [ nec u●●s competentibus signis tan●● majestatis indicia clarescunt , quoniam larvalis illa purgatio , debilium curae , reddita vita defunctis , haec & alia si cogites deo parva sunt : ] ( august . volusian . epist. . ) [ it appears not by any competent signs of a divine majesty attending him , that your jesus was god : for his casting out of devils , his curing the sick , his restoring the dead to life , ( if these and other strange things done by him be duly weighed ) are too mean for him to manifest his glory by , whom you stile the lord and governour of the universe , ] said the gentile philosophers , in that conference , of which volusianus gave st. austin an account . i will not so far anticipate my intended discourse about christ's miracles , as here to give a full answer to this argument , but only glance at that which st. austin returns him , [ it 's true indeed , such things as these have been done by men . elias and elisha raised the dead ( reg. . . reg. . . ) but whether the heathen magicians ever raised any from death , let them inquire , who will needs maintain apuleius did so , contrary to that defence himself makes , against the imputation of that , as a crime . to be sure , in his being born of a virgin , in his raising himself from death , in his ascension into heaven he out did all men . and he that thinks these things too mean for god , i cannot tell what he can expect more ; except he thinks christ should have done such things , as are inconsistent with his being made man. in the beginning was the word , and the word was with god , and the word was god , and all things were made by him : ought he , therefore , being made man , to have made another world , to convince men that he was he , by whom the world was made ? but a greater than this , or one equal to this , could not have been made in this world : and had he either made another world out of this ; the making of that would have been no evidence to the inhabitants of this , ( for it would have been out of their sight ) or a less world than this , in this ; the sceptick would have had the same objection , that it was less than became god to make : seeing therefore it was not meet he should make a new world , he made new things in the old world ; his virgin-birth , his resurrection , and ascension , are works of greater power , perhaps , than making the world : if here they answer , that they do not believe these things : what shall we do with such men , as contemn the least , and dis-believe the greatest of his miracles ? they believe he raised the dead , because that hath been done by others , and that 's too mean for god : his taking flesh of a virgin , and lifting it up from death unto eternal life above the heavens , is therefore not believed , because no man ever did it ; and its fit for god to do . ] to return to our heathen philosophers . the reason they gave why they thought those things reported of christ in the gospel , not clear enough evidences of his deity , was because some of those amongst themselves , who were reputed most holy men , had done the like things ; and therefore christ , being a very wise and holy person , and who convers'd intimately with god , might obtain that favourable gift at the bountiful hand of heaven . what an infinite disparity , both in respect of the things done , and the credibility of the stories , there is betwixt the works of christ and their magi , will be discust in its proper place : i am now only to shew , what inconvenience the learned gentile was put upon , while he is forc'd upon making this exception ; as not having the face to deny the matters of fact. . by the evidence of christ's great works , he is convinc'd that christ was a good an holy man ; for none but such were privileged with a power of doing such works , as he did . by the same evidence he must confess that christ is god , for he profest himself to be one , with , and equal to the father : and [ a good man will not lye . ] . again , if christ were an holy man , and by his holiness had attain'd the magick art , he would have communicated the principles of that art to others : for [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] [ a good man is a common good ; ] communicative of his profitable knowledge . the pagan here , was driven to this reply : that christ did write books of the magick art , and dedicated , and delivered them to st. peter and paul. they could not ( saith st. austin ) have pitch'd upon a more ridiculous answer ; the falshood thereof laying open to the youngest catechumen ; who can tell these gray-beards , that christ was ascended into heaven , before st. paul became his disciple . but they had seen the memories of those two apostles celebrated together , and had heard them spoken of as the prime apostles ( the one of the circumcision , the other of the incircumcision ) and therefore they joyn'd them in this fable , as the likeliest persons , by whose hands christ might diffuse the principles of the magick art , through the world , of jew and gentile . or they might take up this conceipt , from the helcesaitae , of whom eusebius thus writeth : [ st. origen . in psal. . mention'd a kind of hereticks , called helcesaitae , who gave out that they had a book , which fell down from heaven , which who so heard and believed the doctrine thereof , should receive an otherwise remission of sins , than that which christ dispensed . ] this should be a book of magick by that title in justinian's codex [ de maleficis & mathematicis o● incantationes quibus utebantur ] where , amongst others , that heresie of the helcesaitae is condemned ( euseb. hist. lib. . cap. . § . but the mischief of mischiefs , that the jew has brought upon his own , and his fellows causes ( in his not being able to resist the truth of the evangelical history , ) is this , that hereby he has afforded the christians of this last age , an even ground to play with them upon , at all other weapons , in all the remaining controversies , touching that subject . . it being confest , that the doctrine of the gospel was deliver'd by christ and his apostles , and witnessed to , by such wonderful works as are therein reported : for the determining of this question , whether those works are truly and properly miracles , and sufficient indications , that the perpetrators of them , were commission'd by god ( as his embassadors ) to treat with man ? we of this age are every way as well instructed as they that were ( or as we our selves could have been , had we been ) eye-witnesses of them ; whether pompey or caesar had the better cause ? ( it being supposed that antiquity has given us the true state of it ) may as well ( and perhaps more impartially ) be resolved by modern civilians , than by cato or cicero ; though there may be more danger of mistake in resolving this case , than ours ; for the precise rules that lawyers are , in that case , to proceed by , are not the universal maximes of right , but as they are confin'd , limited , and manacled by the then laws of the roman state , where that might have been just or unjust , two thousand years ago , that would be the quite contrary now , ( in respect of those mutations have , in the interim , befaln their politicks : ) but , in our case , we are to walk , by standing and fixed principles in nature , of eternal verity : nothing can be a miracle , or not a miracle now , that would not have been so , three thousand years ago : state-maximes are not , like the laws of medes and persians unalterable : but the covenant which god hath made with day and night , ( the ordinances of sun , moon and stars ) cannot be broken , but by the immedate hand of him that made them ( jer. . . . . ) and therefore we who live now are better abilitated to judge : when the interposition of that hand suspends the operation of those ordinances , than they who lived before us , saving the advantage they had of us , by means of the first traditional learning , communicated either by god , to adam , or by adam , to the patriarchs : or acquired by those long-livers before the flood , ( the length of whose age allowed them so large a time , to conn those lessons , which the hand of creating omnipotencie had writ , in the volume of the universe ) and deliver'd by their survivour noah , to the generations after the flood ; the benefit whereof the devil did not so much envy ( to humane kind ) as he did the tradition of religion ; ( and therefore that was better preserv'd than this ) though our own be but a pigmey-experience , yet it stands upon the giants shoulders of the experience of former ages , by means of which upper ground , we daily make new discoveries , and take out new lessons out of the book of nature , [ facile est inventis addere . ] to say nothing of the modern helps we have ; of scripture-physicks , by which many of the old philosophers mistakes are discover'd , and we lighted to a clearer discovery of nature , than nature could make of her self : of accademies , where we enjoy all imaginable expedients of arts , towards the perfecting our minds in the knowledge of natures laws , and learning to judge , when those laws are either suspended , or improved , beside , or beyond their own line ( the benefit of which opportunity would yet be improved , if we would subordinate philosophy to divinity , in point of authority and use : ) of authority in preferring the light of the sun , to the blaze of that candle of the lord within us : of use , in studying natural ethicks and physicks , to the end we may know where nature ends ( as to both ) and where grace , and the god of nature , begins to out-do those ordinary powers , that are planted either in the great world , or its epitome . . the truth of the gospel-narrative yielded . if upon due examination , but any one of those mighty works , therein reported to have been done , do undoubtedly appear to be a miracle : we may , we must , without the least haesitancie , rest assured of the infallibility of the evangelical doctrine . for gods faithfulness and abhorrencie of falshood , will no more consist with his setting one seal to a lye , than a thousand . the magicians vying with moses , in some of those wonders he wrought before pharaoh , did not prejudice his divine commission ; seeing moses did some things in confirmation thereof , which they could not imitate , but confess'd to be the finger of god. . any one action of christ , proved irrefragably a miracle , will seal to the truth of the whole body of gospel-doctrine , will attest the intire sum , and compleat form of sound words , to have been from heaven . for god by granting miracles to be wrought by christ , and his apostles in christ's name , did immediately seal to gods sending christ , and christ's sending his apostles , as heavens plenipotentiaries , to treat with the world , about the matters of eternal life . the miraculous descension of the holy ghost upon our saviour , at his baptism , was to point him out to his fore-runner , john the baptist , as that true light , which ( according to prophecy , and the general expectation of the jews ) was come into the world , [ he it is upon whom thou shalt see the spirit descend . ] upon seeing of which , and hearing that voyce from heaven , [ this is my well-beloved son ] the baptist asserts him to be , that prophet which god promised to send , to communicate his whole pleasure to the sons and daughters of men . christ's transformation in the holy mount , was to confirm the three apostles , in the truth of that voyce , they heard [ this is my son , hear him ; ] that is , whatever he shall speak in my name , what terms soever he shall propound to the world , what way soever he shall chalk out to reconciliation , let them be observ'd , let no other be expected ; for i have made him my ambassadour , and given him full power to treat with the world. when the apostles returned from working miracles , the question that christ propounded to them was [ whom do men say i am ? ] and the question he put to such , as upon hearing or seeing the miraculous cures , he wrought on others , applyed themselves to him for cure , was , [ believest thou that i am be ? ] infinite examples might be produc'd . but this proposition [ miracles do immediately confirm the divine authority of the speaker , and consequently the truth of whatsoever he delivers ] is so evident , as it needs no proof . . lastly , matters of fact granted , and the supernaturalness of any one thing , done in confirmation of the gospel , proved , affords christians of the meanest capacities , ability sufficient , to confirm themselves , in a full assurance of the truth , of all gospel assertions ; to convince the subtilest gain-sayers , ( as that laick did the arrians , in the council of nice ) and to answer all objections , that ever were made , or can be invented , from those seeming absurdities , impossibilities , contradictions , &c. which the wittiest sophister can make himself believe , he finds in the evangelical religion . for there cannot be [ yea and nay ] with god , nor any thing impossible to him , to whom it is possible to raise the dead , and to do such stupendious works , as were wrought , for the demonstration of the divine authority of the gospel : [ si ratio contrà scripturarum authoritatem redditur , quamlibet acuta sit , fallit verisimilitudine ; nam vera esse non potest : rursùs , si manifestissime certaeque rationi velut scripturarum authoritas objicitur ; non intelligit qui hoc facit : & non scripturarum sensum ( ad quem penetrare non potest ) sed suum potiùs objicit veritati ; nec quod in eis , sed quod in seipso , velut pro eis invenit , opponit . ] ( august . marcellino ep. . ) [ if reason be alledged against the authority of divine scripture ; be it never so acute , it is not true , but deceives us , with an appearance of truth , with a shadow of reason . again , if the authority of scripture seem to oppose manifest , and certain reason : he that alledgeth that authority does not understand the text he quoteth ; and objects against that truth , which reason presents , not the sence of scripture , ( which he is not able to dive into ) but his own conceipt . neither doth he oppose , against such reason , what he finds in the text , but his own gloss and comment , which he frames to himself . ] and therefore when that affricane light thought he found any thing in scripture , that seemed contrary to truth , he concluded ; that it was but either a shew of truth , or a shew of scripture , and that either [ the copy was corrupt , or the translation false , or that he himself did not understand the text aright ] ( august . hieron . ep. . ) [ — vel mendosum ese codicem , vel interpretem non esse assecutum quod dictum est , vel me minimè intellexisse . ] the same purity , and infinite perfection of the divine nature , that makes it impossible for god to lye , makes it impossible , that he should give his approbation , and the imprimatur , to a self-contradicting , absurd , or unreasonable book . § . judicious plutarch ( in his treatise of the fortune of alexander ) compares his attempt to subdue the world , to hercules his combat with hydra ; in that , though he had no sooner dispatch'd one war , but another sprung up , yet by searing the places of the neck where the heads grew which he cut off , he prevented the pullulation of fresh heads from those places : that is , by fortifying the places he gain'd , with garrisons , he prevented the rising of the conquer'd , at his back ; by which means at last he conquer'd all nations . of like difficulty and immense labour , is the undertaking to subdue atheism : in an heart posfest with which , is a world of devices ; and a tongue , prompted by such an heart , is a world of iniquity ( if not epicurean infinite worlds ) ( jacob. . . ) three of this hydra's most lofty and blasphemous heads are already dispatch'd , and the topicks whence they were rais'd , the necks on which they grew sear'd by so feeling an application of each argument , to the serpents only beloved temporal and earthly concerns : as it may be hoped his delicacy will hardly indure the pain of a new fracture in those tender parts , by the reviving of those arguments against the gospel , which speak him a mere novice in the great affairs of the world , and not to know the state of that virile age of the roman empire , when the gospel was first publish'd , or render him uncapable of knowing , when to hum , when to kiss in a play-house ; or of maintaining his right , to what he challengeth , as his fathers heir , as his mothers son. it may be some daunting to the atheists , some encouragement to the church , to see so many heads lye gasping at the feet of the meanest of her sons : and , perhaps , satisfie the expectations of modest persons , as to what my title promiseth , to see three of those horns , that have ( with the greatest spite and disdain ) been pushing at the gospel cast out , by one so unskilful a carpenter ; a work for three of the ablest artists ; for god allows to every horn a carpenter , ( zech. . . ) had this monster no more horns than zechary saw in that prophetical vision , had this hydra no more heads than alexander's world had kingdoms , than that lernean serpent , which hercules flew , had heads : ( be they seven , according to naucrates erythraeus ; nine , according to zenodotus , or fifty , according to heraclides ponticus his opinion ; my success hitherto might give me hopes , at last to excind the last of them . but how many heads this monster of monsters hath , he only knows , before whom hell is bare-fac'd , and who searcheth the above-measure deceiptfulness of those hearts , that are witty in contriving their own destructiou to proceed therefore in cutting off the several heads of atheistical prejudice , one by one , would be more than an herculean labour , and as vain as that , which pirrhus imploy'd in the conquest of the roman armies , which he could not faster defeat , than others rose up in their stead , the ranckness of the roman blood scorning to be stanch'd , by all the searing-irons , he could apply to the wounds , he gave that cities then rising greatness ; but putting forth its plastick virtue , in the fresh production of so many martial spirits , as taught that gallant epirot ( by the loss of his kingdom ) to construe apollo's oracle , to a sinister sence ( as to his own fortune , of which , cyneas gave him a good item , when he told him , he was combating with the lernean hydra , and the poet gives an elegant description . non hydra secto corpore firmior vinci , dolentem crevit in herculem . no less numerous and fierce are the assaults which atheism makes against particular gospel-enunciations and conclusions : it ferrets every text ( from the beginning of genesis , to the end of the revelation ) to find breaches , in jerusalem's pearly walls ; seams in chrst's coat ; errata , in that edition of heavens mind : this is impossible , that is too ordinary ; this is impious , that incongruous ; this is defective , that redundant : he complains here , of affectation ; there , of boldness ; here , of obscurity ; there , of plainness : the christian aedipusses ( the fathers , of old ; the school-men , of late ) untied these knots as fast as sphinx could knit them : and , with indefatigable industry , pursued the enemies of the cross of christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : clearing all the texts and propositions excepted against , from the misprision of those crimes were lay'd to their charge ; and proving , that our religion had nothing in it , against either reason or good manners , nothing unworthy of its divine original , or unsuitable to its merciful ends . in their managing of which holy war , i cannot tell , whether i should more admire the solidness of their judgements , or the heat of their divine zeal : the labour , or success of those angels of michael , contending with the devil and his angels . in which way of combating , he that would now follow them , must be so much more patient of labour , than they were , as atheistical prejudice is more prolifick now , than then ; and fall so far short of them , in point of success ; as pagans are less under judicial obduration , than apostate christians . must we suffer then this many-headed cerberus to go unmuzzl'd , out of the lease , barking against the light of heaven . and drivelling his poysonful foam upon the flowers of paradise ? must the new sprung heads of hydra still stand rampant upon her stiff-neck , and hiss , without controul , against religion ? must we in despondencie cast away our sword , and yield the field to this monster ? is there , after the dismounting of these three heads of prejudice , no way , whereby we may reach the rest ? nero wish'd , that all the heads of the senators stood upon one neck ( that he might dispatch them at one blow . ) . the opportunity , which he impiously wish'd against the senate , god hath graciously vouchsafed us , against the atheist ; for though these three objections of his against christianity , that have been answered , stand upon several grounds ( as distinct necks ) and therefore are not to be cut off , but one by one : yet all his remaining objections stand upon one neck , center in this one point . say christ and his apostles meant honestly , say they were wise men , say we have in the gospel a true account of their doings and sayings : yet they were but men , and as men discover their weakness , in such and such texts , in these and these passages : which had they been divinely inspired , would never have faln from their lips or pens . if , then , we can demonstrate the errour of their conclusion , we make the sophistry of all their premises , upon which they labour to ground it , apparent : a man of the weakest intellect , that hath seen snow , will conclude all arguments , brought to prove it is not white , fallacious . if we can manifestly prove , ( the contradictory to what they would conclude ) that the sacred scriptures are of divine original , the weakest christian ( by help of that natural logick , that is , every man's birth-right ) though he cannot discern the particular irregularity of the atheists discourse , as to mood and figure ; yet may certainly and scientifically conclude , in the gross ; that the atheist's arguments are not cogent , and necessarily concludent : and may stop all his blasphemous mouths , charm , into a dead sleep , the hundred squint eyes he casts upon religion ; with one bolus , with one caducaeus ; and , be his heads a thousand , give them their deaths wound at one blow , and so cut the sinnews , that makes him go with a stiff neck , as if his heads have brains in them , they shall stoop and vail to that majesty , which the gospel challengeth , and shall be confirm'd , in the just possession thereof , by the probat of this position . in the fourth book . the divine original of the sacred gospel ( and the old testament , of which it is the perfection ) is as demonstrable as the being of a deity . christian religions appeal to the bar of common reason , &c. the fourth book . the divine original of christian religion is as demonstrable as the being of a god. chap. i. the being of a deity demonstrated . § . atheistical exceptions against particular points of religion ; an hydra's head , yet they all stand upon one neck , and may be cut off at one blow by proving the divine original of religion . § . . the existence of a deity demonstrable from the frame of the world , the composition of humane bodies . § . . the garden of the earth did not fall by chance , into so curious and well ordered knots ; the ingenuity of birds sings the wisdom of their maker , &c. § . . the heavens declare the glory of god. § . it hath been a question agitated in the schools , whether the notion of a deity be not so imprinted on the tables of the heart , as 't is not possible to be razed out ? so congenial to the humane mind as it cannot frame a conception inward , answerable to this outward expression [ there is no god ] a sentence in the fools mouth and heart , and perhaps in his brutish imagination , but not to be transcribed thence into his upper soul , whose pre-notions repulse all thoughts of entertaining it . ( alexand. alens . sum . par . . quest . . memb . ) an ita deus sit cogitare non esse ; ( vide trismig . periand . ) jamblicus makes the knowledge of god so essential to the soul , as he saith [ to know god is the very essence thereof ] jamblic . de mysteriis . titulo de cognitione divinorum . ) [ ante omnem rationis usum inest naturaliter dei notio : imò tactus quidam divinitatis melior quam notitia — intellectus divinus dat esse animae , per intelligere suum essentiale : ergo esse animae est quoddam intelligere , scilicet deum , unde dependit ; esse nostrum , est deum cognoscere . ] the notion of god is naturally in man before all exercise of reason : yea , a certain touch of the divinity better than knowledge . the divine intellect , by giving it to understand its own being , gives being to the soul , the being therefore of the soul is to know that upon which it dependeth , to wit , god , our being is to know god. ] or whether , in case it could be supprest within , the arguments from without , of a deity , are not so urgent upon our discoursive faculties , as we cannot open our eyes upon the creature , but we must see the impresses of the infinite wisdom , power , goodness , of their creator and disposer ? the author of the book of wisdom chap. . puts the fool upon all them , who from the good things that are seen , could not see him , that is , neither by attending to his works , would acknowledge who is the workman . as to matter of fact the gentile ages afforded those were called atheists , by those who reputed all such that did not imbrace the commonly received gods , ( for which reason the christians were branded with that ignominious title ) but that those ages produced one real atheist , is more than can be proved : there were then such as doubted an dii sint vel non sint [ whether there were any gods or not ] there were such as questioned ( or rather determined negatively ) whether those were gods , whose idols were presented either in the colour of the aethiopian deities , black , ( as alexander geraldin , . itenerarii affirms the aethiopians to have painted their gods , thinking that the most venust colour which themselves were tanned with ) or in the bloody hew of victors , red : as the romans in their triumphs painted jupiter ( saith pliny , l. . cap. . ) or in such ridiculous and unbeseeming shape , as that was whereby latona was represented at delos ; at the sight whereof parmenistas metapontius could not refrain laughter , who before that had never laught since he came out of trophonius his cave ( athenaeus dypnosoph . . ) but there never was any amongst the ancients that ever questioned . an deus sit ? [ whether there be a god ? ] but this last age hath been productive of monsters , whose bellies have sent up those fumes into their head , as cloud the knowledge of a deity , and will not suffer any god to be acknowledged but the belly : so much more black and dismal is that night of ignorance , wherein the divine justice invelops the abusers of divine light , than that which men brought upon themselves , by not attending to natural notions . that we may not therefore seem to beg that principle , but force the adversary to an acknowledgement of the deity ; we will first prove the existence of a god , and then ( by the same evidences ) prove the scriptures to be of divine and supernatural revelation . cicero in his wild discourse of the production of the universe , makes one sober observation . that he who goes about the framing of any work , if he have before him a model that 's always the same , and propounds that to himself as a sampler , must of necessity produce an excellent work : but if he mind only the shape of the thing it self which he is making ( which changeth with every turn of the wheel , and receives new impresses by every new motion of the artificers hand ) he shall never bring forth so absolute comly a piece as he desires . from hence ( saith he ) it necessarily follows that this world , which we plainly discern to be an every way perfect production , is the counterpart of some eternal idea , pre-existing in the mind of the architect , before it was made . ( seneca de provid . ) supervacuum est ostendere , tantum opus non sine aliquo custode stare . ( arist. . phys. ) natura ut est sub primo agente intellectuali , operatur propter finem ; ( & metaph. . . ) necesse est unum esse principem , ut optima sit universi gubernatio . neaue enim potentia temeraeria , sed sapientiae virtute , omnipotens est deus ( august . super genesin ut literam cap. . ) it is needless to shew that such a work cannot stand without a keeper ( saith seneca ) nature as it is under the first intellectual agent , operates for some end : where the universe is so excellently composed , there must need be one prince ( saith aristotle ) god saith saint austin is omnipotent , not by a temerarious power , but by the virtue of wisdom . i choose this for my medium , because the consequence of it is perceiveable by the common sense of all men , from the greatest statists to the simplest mechanicks . if the carpenter or wheelwright had nothing in their mind while they are hewing , but what 's under their eye and axe , ( to which every stroke gives a new shape ) if the one while he is shaping a spoke , did not think of a wheel , and the other while he is forming a beam , of an house , and both of them had not the perfect idea of the proportions , and forethought of the use of that they are framing , they would never make all meet together in that symmetrie of parts , as the ultimate product of the one should be meet for habitation , and of the other for carriage . should not the gallants taylor take measure of him , and sound all his dimensions , or at least have one of his size in his thoughts while he cut out a sute for him , he would make a pitifull gentleman of him , if he were a man only of the taylors making , and nothing but his cloaths . § . . no less conspicuous are the prints of infinite wisdom , the footsteps of eternal , all-comprehending , divine foreknowledge in the admirable frame of the world . if we travel through the little world , man , the index , epitome , and abstract of the great , that nutshel wherein the whole iliads of the larger poem are comprised , that center where all the lines of the whole creation meet ; and therein contemplate the outward and inward composure of the body , wherein there is not the least particle but hath its apparent use , and whereof every part is without the care or industry of parents fitted to its proper use , with so much art , that the greatest philosophers and most eminent physicians can never sufficiently admire it . this workmanship shews the workman to be a most excellent mind , and to have squared his work by the line of most superlative wisdome . the prince of physicians , galen , though an heathen , saw , ( and wondred that any are so blind as not to see ) the incomprehensible riches of the divine omniscience in the anatomy of the eyes , and in the dissection of the hand , felt ( and admired that any should be so thick skin'd , as not to feel as it were by the fingers end ) the foreknowledge of the maker , exprest in the admirable disposing of every joynt , so as to make the hand a fit tool for the performance of every work , we use it in . the tongue of the most fluent orator never run more glib in expressing any passions of his mind , than those of admiration , at the artificial composure of an humane body ; when he read to the world that anatomy lecture , in his second book de natura deorum , where discoursing upon that subject , from the hair of the head to the nails of the toes , he makes every pipe of that well tun'd organ , every string of that melodious lute , sound cut the praises of the all-wise maker , one while stiling it the [ incredibilem structuram ] so admirable a composure , as did we not see it with our eyes , we could not be induc'd to believe it were within the compass of wisdom it self to contrive such engines of speech , of breathing , of digestion , egestion , generation , local motion , &c. another while crying out [ vim quondam in - , credibilem artificiosi operis divinique testantur . ] would it be credible if it were not sensible , that so artificial and divine works could be framed ? § . how much greater wonders of the divine science might i shew the atheist , if i ripped up before him that other part of himself ? if i shewed him the sparklings of the jewel that 's deposited in this cabinet ; the artificialness of the spring of all , these stupendious motions ; whereby , in the twinkling of an eye , his mind surrounds the earth , and , if he please , mounts above the stars : but this his immortal piece is as far from his knowledge as his care ! i will therefore not disturb him out of that pleasing dream and conceipt of jack-work or clock-work : ( for his mind is so taken up with time , so fastned to his trencher , palate and panch ; as he can think of nothing but clocks and jacks ; ) nor wish him to strain his eyes in the reading of so small a print , as that incorporeal spirit is writ in , whereby he lives ( or should live ) the life of a man ; nor draw him out of his own gross element of bodily substances ; nor pose him with these hard questions , concerning things above his head , the ballancings , the bottles of the clouds , the moulten glass of the heavens , the treasures of the snow and hail , the way that parts the light , the rain-spouts , the influences of the pleiades , the time measuring mazzaroth , the seamans guide arcturus ; his neck inured to stooping , would ake if it should stand in an erect posture : but only advise him to cast his eye upon that , on which he sets his feet , the diverse coloured , flowrie , or grass-green carpet of this earthly globe ; and with the same reason he can think , that any thing but immense and eternal wisdom , could contrive , the providing of so well furnished a table , with all necessary food , and such plenty of delicates ; the planting of so rich a garden , with such variety of flowers for food , physick or delight ; with so pleasing a variety of colours , scent , tastes ; he may far rather expect , that his own garden should of it self , by meer chance of fortune , without the contrivance of the head , or labour of the hand , part it self into most curious beds and artificial knots ; or that stone and timber should by chance , lay themselves into the form of a well-built house ; or that single letters cast out of a shuffling box , should fall in that order , as to make an elegant poem . ( cicer , de natura deor . . p. . ) [ hîc ego non mirer esse quenquam , qui sibi persuadeat corpora quedám solida atque individua , vi & gravitate ferri , mundumque ornatissimum & pulcherrimum ex eorum corporum concursione fortuita ? hoc qui existimat fieri potuisse , non intelligo , cur non idem putet ; innumerabiles unius & viginti formae literarum , aliquo conjiciuntur , posse , ex his in terram excussis , annales ennii , ut deinceps legi possint , effici : quòd nescio an in uno quidem versu possit tantùm valere fortuna . ] [ have i not reason here to wonder , that any man can perswade himself , that certain solid and individual bodies are tost by motion and gravity , and that this most adorn'd and beautiful world was made by the fortuitous congress of those bodies ? he who thinks this possible to be done , i see no reason why the same man should not also think , that if innumerable characters of the one and twenty letters , were cast somewhither , there might of them falling upon the earth be made the annals of ennius , so as they might be read , whereas i can hardly think , that fortune would be able to make one verse , after that manner . ] how much more like a man did he discourse , who observing geometrical figures drawn on the shore , said , [ i see the footsteps of a man ] easily perceiving that such figures had not been flung by blind fortune , but drawn by art. if he dare venture to cast his eye so near heaven , as the top of a tree , or the midst of a bush ; he may observe those so well timed and orderly actions of birds and bees , as cannot but proceed from an higher reason , than that of their particular natures ; that fore-cast , to make ; that ingenuity in making their nests ; that discretion in knowing at first sight their foes from friends ; that parental care of their young , &c. may with more reason be admired , than they can , by the best improved art , be imitated by us men . if the atheist scorn moses , let him ( if it be but for recreation ) read aelians history of animals , plutarchs treatise of the ingenuity of birds , beasts , insects , fishes , and bees ▪ himself must be ( what plutarch denies any of them to be ) a brute : if he learn not , that they received their skill from a mind fraught with infinite wisdom ; from a being of infinite goodness , proportioning every of their properties to the benefit of their own beings and conservation of their kind . if he open but an ants nest , a whole colledge of doctors will accost him , and offer to read him a divinity-lecture , upon this point : the doctrine whereof they not only carry in their mouths , but lay upon their shoulders ; he may see them hording up in autumn their winters provision , and first eating the root-end of every grain of corn in their granarie , to prevent its sprouting : how gloriously incomprehensible must that providence and foresight be , that makes those silly insects thus provident ! how great that wisdom , which teacheth them this discretion ! § . . but while i send the sluggard , the slow-belly atheist to the ant to learn , i must not forget to lay open to my christian reader , those golden letters of this great volume , those spangles that glitter in that our canopy , which is but the pavement of the upper house of the invisible world ; whose influences and motions are so attempered to the production and conservation of terrestrial creatures ; so fitted to our conveniency , as it is not possible to imagine how they could have been order's better . though epicurus made shew he did , [ nulla inquit dispositio est , multa enim facta sunt aliter , quam fieri debuerunt . et invenit homo divinus que reprehenderet ; quae singula , si vacaret refellere , facilè ostenderem , nec sapientem hunc fuisse nec sanum , sed hominem quo s 〈…〉 & vigente nullus aeger ineptiùs deliravit ] saith lactant. ( de fal . sapientia lib. . cap. . ) [ there is , saith epicurus , no orderly disposition of things ; for many things are made otherwise then they ought to have been . and this divine man ( saith our lactantius ) found a great many faults in gods works , whose cavils , if i had time to refell , one by one , i would easily show that this quer●lous philosopher , was neither a wise man , nor well in his wits ; but a person than whom ( though he was sound and thristy in his body ) never any sick man raved more madly . ] but sure his tongue ran before his wit. nor do i think that alphonsus king of spain , was in earnest , when he said that had he been with god , at the creation , he could have directed the sun a better course than that which he steers : or if he was , he had the moon then in his crest , or was himself the greatest errour that ever nature committed . for though another course of the sun might have been more convenient for alphonsus his kingdoms , as well as another course and place of the sea ; and though the end of his keeping within the zodiack , which cleanthes fancies , ( to wit this , that the sun being a globe of fire ( the food of whose vitals was moisture ) that he might not die of thirst , would not recede further from the mediterranean , than that he might reach , if not his lip , yet ( with the help of a long arm ) his spoon into it ; and sip from thence his dayly nutriment , might have been better obtain'd , if he had in his course been led always to face the ocean . yet to him that considers what a general benefit it is to the whole world , that the sun follows that line he does , in his dayly and yearly course ; how by this means his light and heat is most equally distributed ; the , ( as profitable as pleasant ) interchanges of winter and summer , of spring and autumn , procured : and all sublunary creatures have assigned to them , as fit proportions of time ( to work and rest in ) as could be devised . to him i say that considers this , it will appear that an house built thus magnificent , and furnisht with all imaginable conveniences , and all the members and parts of it disposed into so comely an order ( wherein every particular serves it self , in serving the community ) was neither built for , nor by , rats and mice ; but by that infinite being , who had in his mind , before the production of it , a preexisting , eternal and perfect idea of all its parts , uses , appurtenances , and circumstances . if the fortuitous concourse of atomes ( saith cicero ) could produce so comely a structure as the universe , why do not they produce a portch , a temple , a city , which are far more easie , and have infinitely less workmanship ? who can think him worthy of the name of man , who when he sees such certain and regular motions of the heavens , such fixed orders and ranks of the stars , and all things in heaven and earth so aptly connext and joyn'd together ; can deny that the greatest reason hath been , and is imployed in the making , sustaining , and guiding of them ? or conceipt that those things fall out by chance , they are disposed by such deep council , as non-plusseth all humane wit to comprehend it : when we see things moved by engines , we make no question but that those are the works of reason ; and when we see the c●lestial bodies wheeling about with so admirable celerity , and most constantly making their anniversary vicissitude , to the greatest benefit and conservation of all things ; do we make the least doubt but that they follow the conduct not only of reason , but the highest and divinest reason ? [ quî igitur convenit ! signum aut tabulam pictam cùm aspexeris , scire adhibitam artem ; cúmque procul cursum navigii videris , non dubitare , quin id ratione atque arte moveatur ; aut cùm solarium , vel descriptum , vel ex aqua contemplere , intelligere declarari horas arte , non casu : mundum autem , qui & has ipsas artes , & eorum artifices , & cuncta complectitur , consilii & rationis esse expertem putare . quòd si in scythiam aut britanniam sphaeram aliquis tulerit hanc , quam nuper effecit possidonius , cujus singulae conversiones idem efficiunt in sole , & in luna , et in quinque stellis errantibus quod efficitur in caelo singulis diebus , & noctibus : quis in illa barbarie dubitet , quin ea sphera fit perfecta ratione , archimedem arbitramur plus voluisse in imitandis spheris , quàm naturam in efficiendis ? ille apud actium pastor , qui navem nunquam ante vidisset , ut procul novum vehiculum argonautarum è monte conspexit ; primò admirans & perterritus , dubitat quid sit , at juvenibus visis , auditóque nautico cantu , consimilem ad aures cantum refert : ( de nat. deor , . . ) [ how incongruous are these epicurean imaginations ! if thou dost but cast thine eye upon a sign post , or painted table , thou would be ashamed to question , whether art had been used therein , or chance had put them into that form ? if thou seest a ship under sail , thou doubts not but reason and art are imploy'd in the conduct of it ; if thou take a view of a sun-dial or an hour glass , wherein the half hours or quarters are marked out , thou perceives that those lines were drawn not by chance , but art. but when thou contemplates the world ( which comprehends these very arts and artificers , and all things else ) thou thinkest it void of counsel and reason . put case a man should carry that sphere which possidonius lately made ( whose several motions make the same progress in the sun , moon , and five remaining planets , which themselves make in the heavens every day and night ) into scythia or britain ; ( poor britain , how art thou posting back to thy old scythian-equalling barbarousness ) who , among those savages , would make question , but that art and reason had an hand in framing that sphere ? can we think that archimedes had his mind more imploy'd in imitating the spheres , then nature in making of them ? that shepherd of actium , who had never seen ship before , when the ship of the argonautes came within his ken ; at first ( wondring and affrighted ) doubted what it was : but when he saw the marriners and heard the seamens songs , he return'd the like songs to their ears . ] put case , saith aristotle ( as he is quoted by balbus , in cicer. de nat. deor. . ) that some men , who had always lived underground , should be let out of that dungeon , and be permitted to come upon the surface of the earth ; where , on a sudden , they should see , the earth , the sea , and heaven ; perceive the greatness of the clouds , the force of the winds ; look upon the sun , and understand the vastness of its bulk , the beauty of its face , and the force of his influence ; the efficacy of its light , making day , of its heat cherishing and refreshing all creatures : and next , when day is shut in , should fix their eyes upon the many thousand fixed eyes of the starry heaven , the various faces of the moon increasing and decreasing , with all their risings , settings , and constant motions . they could not with - hold their assent to this truth ; that all this is the contrivance of unsearchable wisdom . divinely our lactantius ( de falsa relig . l. . . ) in answer to that of the philosopher [ if the motions of the stars be not fortuitous . they must be voluntary , and have a principle of life and reason within themselves ] denies the sufficiency of the disjunction ; saying , they are neither fortuitous , nor voluntary ; and yet keep a constant course in performing their journeys , because god ( the architect of the universe ) hath so framed them , that they run through the spaces of heaven , by a divine and admirable reason , in order to the making of variety of seasons succeeding one another . if archimedes could so frame the image of the world in concave brass , as one might see therein the sun and moon , making the like motions as they do in the heavens , &c. could not god much more so despose the things themselves , than humane wit could make a resemblance of them . and if a stoick should see the imitation of the heavenly motions , would he say that motion was caused by the wit of the engine , or of him that made it ? there is therefore reason in the stars , fitted to carry them to the accomplishment of their various courses ; but that is the reason of god , who made and governs all things , not of the stars that are moved . and c. . [ nemo est tam rudis , qui oculos suos in caelum tollens , tametsi nesciat cujus dei providentiâ regatur hoc omne quod cernitur , aliquam tamen esse non intelligat ex ipsa rerum magnitudine , motu , dispositione , constantiâ , utilitate , pulchritudine , temperatione : nec possit fieri , quin id , quod mirabili ratione constat , majori aliquo consilio sit instructum . ] there is no man so rude , if he lift up his eyes toward heaven , although he knows not by what gods providence , all that which he sees , is governed , that does not understand by the immensity , motion , disposition , constancy , conveniency , beauty , composure of these things , that there is some providence or other ; and that it is not possible , but that that which is continued by such admirable reason , was at first framed by the greatest counsel . chap. ii. the author of christian religion hath stampt thereon no less manifest prints of infinite science , than the maker of the world hath left upon that his workmanship . § . heathen prophecies the result of ratiocination . § . from general hints which for mens torment god might permit the devil to communicate . § . the ambiguity of oracles on purpose to hide the ignorance of them that gave them . § . it was by chance they spake truth . § . scripture-oracles distinct ; of pure contingencies ; their sence plain ; punctually fulfilled . § . . i would not run my reader down with numbers , but beat him down with weight of arguments , and shall therefore singly insist upon this one , viz. there cannot be a more certain indication of infinite and boundless knowledge , than that which the author of our religion hath exerted , in the prophetick part thereof . of how many pure contingencies ( which then neither were , nor possible to be discerned , in their second causes , nor to be foreknown at all , but by him , to whose inspection all things , past , present , and to come , are a like visible ) must that spirit have the foreknowledge , that inspired our prophets with so certain a prenotion of those events which they foretold ; as none of their predictions have miscarried in the least circumstance : many of which circumstances are in themselves so inconsiderable , and so little conducing to the gracing or setting forth of the subject of their prophecy ; and yet so utterly impossible to have been foreknown , but by the indication of the allat-once-knowing wisdom ; as they seem to have been communicated , for no other end , but either to convince the world of the divine original of those discoveries . ( isa. . . ) [ who hath declared this from ancient time ? have not i the lord ] ( isa. . . ) [ remember this and shew your selves men . i am god , and there is none like me declaring the end from the beginning . ] or to outface all pagan oracles and divinations , ( isa. . . ) [ let all the nations be gathered together , who , among them can declare this , and shew us things to come hereafter , that we may know , that you are gods ? ] if the father of lies and those lying vanities of the heathen at any time gave true responds . . they were usually not of things purely future , but latent in their second causes : latent ( i mean ) to humane knowledge , but not to diabolical sagacity ; which smelt them at a distance , sometimes in their general causes ( by their skill in judicial astrology ) sometimes in their immediate and more particular causes ( by their skill in the affairs of states and interests of several nations , &c. by means whereof , i am so far from admiring their fore-telling the events of battails , the fortunes of some persons of note ; their communicating intelligence from places of or a miles distance , in an hour , in a minutes space ; as i wonder they could get any respect at all , among the soberer and more civilized nations , by such three penny prognostications , as an ordinary wizzard might out-vie . hagag the son of joseph a jew , and prefect of babylon , anno christi . being taken with a violent fever , inquired of an astrologer , whether he could find by the motions of the starrs that a king was to die that year ; he affirmed there would but one , whose name was cain hagag , calling to mind that his mother had given him that name at his birth ; i must die then ( replyed he ) but thou shalt die before me : and instantly commanded his head to be struck off : ( scalig. can . isagogic , l. . pag. . ) could he read his name in the stars ? no sure , but he came to the knowledge of it as gypsies do , of mens relations and the temper of their neighbours towards them . [ horum sunt auguria non divini impetûs sed rationis — quos prudentes possimus dicere , id est , providentes , divinos nullo modo possimus ; non plus quàm milesium thalem ; qui ut ostenderet etiam philosophum , si ei commodum esset , pecuniam facere posse , omnem oleam , antequàm flores cepisset in agro milesio coemisse dicitur ; animadverterat fortasse quadam scientiâ , olearum ubertatem fore : necillam divinationem voco , quâ anaximandro physico moniti lacedemonii sunt , ut urbem et tecta relinquerent , armatique in agris excubarent ; quòd terrae motus instaret : — nec illam quâ pherecides , cùm vidisset haustam aquam à jugi puteo , terrae motus dixit instare ( cicer. divinat . pa. . ) such mens auguries are not the results of the divine impulse , but reason . — we may call them wise ; that is , provident , but by no means diviners ; no more than the milesian thales ; who ( that he might shew that a philosopher , if he pleased to use it , had skill to get wealth ) bought all the olive-trees in the milesian field before they blossom'd , foreseeing by his knowledge of the constitution of that year , that it would be a plentiful year of olives ; nor do i call that a prophecy whereby the lacedemonians were counselled by anaximander to forsake their city and houses , and watch abroad in the fields , because an earthquake was approaching : nor that of phericedes , who when he saw water drawn from a living well , said , there would happen an earthquake . how easily might the most callow and but pen-feather'd demon , tell how many figgs were on a tree , how many pigs in the sows belly . as in that contention betwixt calchas and mopsus ( reported by hesiod and repeated by natales comes lib. . cap. . ) mopsus answered , there grew ten thousand and one figgs upon that tree , concerning which , the question was propounded by calchas . and to that question which galchas could not answer ) how many pigs were in the sows belly , &c. he gave as true an answer , that they were ten , one whereof was a bore-pig : and of the rest , three had a white cross over the shoulders ; two of them white spots upon the eyes : and the rest had the near-hinder-foot white , from the hoof to the knee . — aemulantur divinitatem dum furantur divinationem , &c. ( tertul. apol . cont . gent. . ) they emulate the divinity while they steal divination . the philosophers ( saith st. austin de civitate . . ) have no esteem of such like divinations , and that justly . [ nam vel inferiorum fiunt praesentione causarum , vel immundi daemones sua disposita facta praenunciant : ] for they are either effected by the presention of inferior causes , or the impure demons foretell the coming to pass of such things , as themselves are determined to do . but it is more to be admired that those busie spiritual wickednesses , in the heavenly places , those princes of the air , those curriers that went to and fro over the earth , did no more improve the advantage which their nature gave them , to their abusing the world with stronger delusions ; to which , doubtless , their pride and ambition to be reputed gods , and their spiteful enmity to the womans seed , did instigate them . and therefore i cannot but adore that divine providence , which so far restrain'd those malicious , powerful and intelligent spirits , as in this point ( of fortune-telling ) they could not go the full length of the line of their own natures ; they were not permitted to tell all they knew , to shew things that were in their second causes , ( and therefore under their inspection ; ) much less to communicate the fore-knowledge of things that had no being but in the first cause . § . though he might ( for the punishment of mens impious curiosity ) have used bad angels as well as good , to carry tidings of such contingencies , as the messenger could not have known , but by his revelation : yet that was done without impeachment of this his challenged privilege of shewing the end from the beginning : for he used the service of wicked spirits ( to anticipate the torment of wicked men , by their fore-knowledge of what would happen ) only in general predictions of some one single event , without any other circumstances than such as did either naturally touch upon , or might with strong probability be gathered from , that one supernaturally-reveal'd contingent . thus , upon supposition of gods revealing to that spirit , which the witch of endor raised , that saul should die in that battail , which the israelites and philistines were so near an engagement in , as both armies were set in battalia , and facing one another , what time saul consulted the witch ; that spirit might rationally collect the time of his death [ to morrow ; ] for it was not like the armies would stand longer in that posture , nor the israelites engage sooner , than saul should return to the head of his army : the discomfiture of the israelitish host , for it could not be imagined , that saul should die in that battail , but either in fight , ( and that would be such a quelling of the spirits of his men , as to make them turn their backs upon the enemy ) or in flight ( and that must be after his loss of the field , and the taking of the ark of god , which they carried with them into the field , and must leave there when they had lost the field . it might be here observ'd , that the indian responds to alexander , were meer gypsie-juglings . alexander in his epistle to aristotle , informs him , that the priests told him , that [ the sun gave out oracles in the grecian as well as the indian tongue , but the moon only in the indian : ] is not the reason of this apparent ? because the priests of the sun were learned knaves , and could speak greek ; but the moons vestals were illiterate females , who understood their mother-tongue only . and as to the answers which both gave , how easily might they guess what alexander desired to be resolved about ? for what could a person of his ambition think of , but conquering the world ; or a person to whom his mother and sister were so dear , as he intermingled their names in the discourses he had with the gymnosophists , but of returning home to those beloved relations , after so long a march ? and , how easie was it to promise him the conquest of the world , after he had subdued it as far as india's utmost eastern bounds , ( that is , to the end of the known world on that side , where it was most anciently and populously inhabited , and therefore most likely to make resistance . ) lastly , how probable was the conjecture , that ( now his labour of conquering was as good as over ) a man of his complexion would give himself to that ease and luxury , as would lay him open to the stroke of untimely death , by effeminating his body , and making it unapt to bear the extremities of the climes , through which he was to return ; or grow up to that height of disdainful pride , as might possibly provoke his captains to disgust him . to say nothing of that light , which those travelling sophs might have received , from daniel's prophecy , from which it is manifest , those chaldeans borrowed that light , which they exhibited , in their prognostications of alexander's greatness , and darius his fall , ( by q. curtius l. . ) the demon of delphos was not such a punie devil sure , but that he could count to four , and read daniels text , where he wrote of a fourth king of persia , from darius nothus , whom the king of graecia should subdue : nor such a freshman , but that he had logick enough to make this inference , that he who was to subdue the empire of the whole world , would translate the whole empire to himself : and therefore his informing philip , that his son , whom bucephalus permitted to come upon his back , should make the whole world his mule ; was no more than what any pigmie , set upon the gyant shoulders of daniel might have seen . § . where pagan oracles , in an apish imitation of those of the god of israel , seem to foretel things from beginning to end ; yet they shew not , they declare not , those future things , in such clear expressions and incontroversial terms , as speak the author of those responds , to have had the knowledge of what they seem to speak ; but rather a design to cover their own ignorance , and save their credits , under the shelter of ambiguous words ; such as , whatever should fall out , might equally be applied to them and gathered from them , according to the different glosses , which several fancies might put upon them . of which though i have elsewhere given several examples , i shall here add that out of homer , observ'd by macrobius in his de som. scipion. ( lib. . cap. . ) [ divulgatis etiam docemur exemplis , quàm penè semper cùm praedicantur futura , ità dubiis obserantur , ut tamen diligens scrutator , nisi divinitùs impeditur , subesse reperiat apprehendendae vestigia veritatis , &c. ] we are taught ( saith he ) by famous examples , how that almost constantly when future things are foretold , they are sealed up in doubtful words ; yet so as the dilligent searcher , if he be not divinely impeded , may find out some footsteps of truth therein hinted . as when the grecian emperor commanded by jove in a dream , that the day following he should draw up his army and give battail to the trojans ; and , encouraged with manifest hope of promised victory , did as he was commanded : but came off with so great loss of men , as he had much ado to make a retreat to his own camp. was he deluded with a lying oracle ? by no means ( saith macrobius ) but the fates intending that mischance to the grecians , there was that lurking in the words of the dream , which had they observ'd , would have directed them , how they might either obtain the victory or avoid fighting . for jove's precept was , that the whole army should be drawn up , meaning , that the king should forthwith make his peace with achilles , ( who upon disgust , had drawn off his party , and deserted the cause : ) the king therefore not following jove's instructions , did both deservedly sustain that detriment , and absolve the dream from the envious charge of lying . such another plaister this great humanist applies , for the salving of the credit of that deli●n oracle , which put aeneas to so many years wandring , and such dangerous voyages , in the quest of the native soil of his progenitors : which he might have sav'd , had he understood that one ambiguous word dardanidae . but why did not apollo avoid the equivocation , with a man so pious as aeneas , if indeed he himself had certainly known , what place providence had allotted for that trojan colony to sit down in , or understood any more touching that point , than any ordinary person might have arrived at , by discourse ? to wit , that their mother-soil was likeliest to receive them into her lap , now that the trojan soil had proved a step-mother to them : but whether crete , whence teucer , or italy ( whence dardanus sprung ) would give aeneas entertainment , the oracle durst not determine ; and therefore to save its credit , gives this uncertain sound . [ quid opus est circuitione & anfractu ? ut sit utendum interpretibus potiùs , quàm directè ; deus siquidem nobis consulebat , hoc facito , hoc nè feceris diceret . ( cicer. divin . ) et si medicus aegroto im peret , ut sumat , terrigenam , herbigradam , domiportam , sanguine cassam ; potiùs quàm , hominum more , cochleam dicere . pucuvianus amphion , quadrupes , tárdigrada , agrestis , humilis , aspera , capite brevi , cirvice anguinâ , aspectu truci , eviscerata , inanima , cum animali sono : cùm dixisset , tum attici respondent , non intelligimus , nisi apertè dixeris ; at ille , uno verbo , testudo : non potueras hoc igitur a principio citharista dicere ] ( id. ib. ) why such winding and abruptness ? that he that inquires hath need of an interpreter : why do not oracles rather answer directly ? sure if it were god that gave advice , he would say , do this , beware of doing this , &c. as if a physician should injoyn his patient to take the earth-born , grass-creeping , house-carrying , bloodless insect , rather than a snail , in the plain usual way of speech , when pacavianus amphion thus canted . the four foot , slow-pac'd , rude , low , rugged creature , with a sharp head , snakes neck , fierce look , and no howels , nor soul , yet having the voice of a living creature : we understand thee not ( cried the athenians ) speak plain . i mean ( quoth he ) in one word , a tortoyse , why couldst thou not ( pittiful fidler ) have said thus at first ? reply they . § . fourthly , if those oracles at any time plainly foretold any contingents which took effect . the responds were as contingent , as the things they foretold . those blind bards might hap-hazzard , stumble upon a truth ; as the veriest lyar in the world may ; while those great lotteries were frequented , though most of the fortunes were blanks , yet some lucky hand might perhaps once in an age draw a prize , or throw a venus upon the prenestine dice , once in an hundred casts . to that samothracian who made offer to prove neptunes faithfulness to his votaries , by the multitude of votive tables which were dedicated by such as had escaped shipwrack ; yea , replied diogoras , but were there a table hung up , for every one that has been drowned , while they were most devoutly invocating neptune , the temple would not contain them . [ quis enim est qui totum diem jaculans non aliquando collimet ? ] ( et plutarch de oracul . defect . pag. . ) sicut ii qui saepè jaciunt , saepenumerò scopum attingunt ] he has very bad luck that shoots all day long , and never comes near the mark , saith cicero , ( de divin . . ) upon these accounts these oracles grew into that contempt , as the spartans would not trust to the respond of dodona , till they had sent agesilaus to delphos , to propound this question to apollo ; whether he was of the same mind with his father ? and notwithstanding they had the assurance of two oracles , agesilaus , to cure the despondency of his army , was fain to suborn the augur to imprint victory upon the liver of the sacrifice , and pretend he found it there . and therefore epaminondas , in contempt of both lucky and adverse oracles , laid the one at his right hand and the other at his left ; telling his souldiers , it was at their choice , whether of those fortunes they should have , wishing them to depend more upon their own valour , than upon the most favourable respond . ( plutarch . apothegmat . mor. tom. . § . but now the god of israel communicated to his prophets , the foreknowledge of future things , whose causes were then only in his own preference , with all their circumstances , in plain terms : of which prophecies not one tittle has fail'd , but in its time appointed received its accomplishment . of all which properties , whereby the sacred oracles are discriminated from prophane and diabolical , those are eminently partakers that relate to the messias , and are fullfil'd in our jesus . which . distinctly foretell the place of his birth , bethlehem ; of his retreat from herods rage , aegypt ; of his nurture , nazareth ; of his greatest residence in the time of his ministry , galilee . the confederacy of herod and pilate , of jew and gentile against him , the treason of him that eat of his bread , that dipt in his dish ; the price at which he was sold ; the purchase of the potters field , with that price of blood. all the puctilio's of his passion . the piercing his hands , feet , and side ; the distension of his sacred body upon the cross , so as one might tell all his bones ; the marring of his blessed face , with buffeting , spitting and besmearing with blood ( trickling down from his thorn-crowned head ) his being numbred with transgressors ; his being crucified between two thieves ; the souldiers dividing his garments among them ; their casting lots upon his vesture : the jews scornful and malicious deportment towards him ; hiding their face from him ; turning their backs upon him ; rejecting him as not their king , when pilate presented him ; their giving him vinegar to drink . the very form of words wherewith they taunted him , were by prophecy put into their mouthes . [ he trusted in god that he would save him ; let bim deliver him if he will have him ] mat. . . psal. . . his making his grave with the rich , his being buried like a noble man ; for he was before hand , by mary magdalen anointed against his burial with most precious spikenard , was perfum'd , imbalm'd by nicodemus a ruler of the jews ; wound in fine linnen by joseph of arimathea , and laid in that new tomb , which that honourable person had hewne out of a rock in his garden for himself : and to make his funeral more august , the chief priests and pharisees contribute a guard of souldiers to watch his blessed corps , and take order that his sepulchre be made fast with a hewen stone , ( filling the mouth , and fastned with cramps of iron into the sides of his tomb ) the most honourable form of entombing , all which things the evangelists do therefore affirm to be done , that the scripture might be fulfilled , and our jesus demonstrated , to be the person of whom those infallible oracles spake . the far greatest and most substantial part of those things not being applicable , in truth , to the persons that spake them . david in his own person suffered not such like things , any more then he did not see corruption , as saint peter argues : and therefore , as the same apostle dictates , those prophesies were not of private interpretation ; that is , as saint philip , ( in answer to the eunuchs question ) resolves , the prophets did not speak those things of themselves , but of some other man , to wit the messias . . can any thing be imagined more purely contingent than those things ? is it conceivable , how so long before , there could be a foreknowledge of their futurity by the prophets inspection into their natural causes . the learned vossius ( de origine idol . lib. . cap. . ) doth explode the madness of some modern astrologers , who affirm , that all the miracles wrought by christ and his apostles , or any body else , were the natural and necessary effects of some conjunctions of planets ; and were not ashamed to ascribe to the horoscope , the birth of christ of a virgin , and all his stupendious works , and those great changes which have faln out in respect of religion ; ascribing the rise of the jewish , to the conjunction of jupiter with saturn ; of the chaldean , to the conjunction of jupiter with mars ; the aegyptian , to the conjunction of jupiter with the sun ; the mahometan , to the conjunction of jupiter with venus ; the christian , to the conjunction of jupiter with mercury ; and the antichristian , to jupiters conjunction with the moon , ( all which is to be read in albumazar , lib. . de mag , conjectul . tract . . dissect . . ) say that such conjunctions might possibly incline those parts of the world , under the dominion of their influence , to imbrace those several religions ; yet he must be of a facile faith , that can believe it was possible for our divine prophets to read their predictions , in the book of the starrs ; who if they had had an everlasting almanack in their heads , from what positions of the heavenly bodies could they have prognosticated , the concentring of so many emergencies upon one man ? from what conjunction of planets ( or lincaean inspection into matters of state ) ( a book more tost , and to better purpose than the other , by those prudent judicial astrologers , who had a mind not to shame their profession ) could david foresee the agreement of herod and pilate who the day before were at enmity , and on the day of our saviours passion were made friends , and that in order to our saviours crucifixion at jerusalem ? which ( according to gods determinate counsel revealed to david ) could not be effected , till those rulers under the gentile empire stood up in their masters quarrel , and with the people of israel , took councel together against the lord and his christ , as the church dictates , act. . . . from what sowr and crabbed aspect of the planets , could david foretell , their turning of drink into vinegar ? from what influences the distilling of the blood of god from christs head , hands , side , feet ? in what ephemeris did the prophet read that astonishing darkness that invelopt the earth ? briefly , in what cause , but the will of god revealed to them by himself , could they see those strange events that fell out ; that one year , that acceptable year of the lord ; that one week , that great week , as the ancients stiled it ; that one day , that day of redemption ? let the most expert astrologer erect a scheme , set up all the lamps of heaven , in that posture wherein they stood at our saviours passion ; and try if he can by their light , discover the least appearance or likelihood of a reason , that in such a juncture such things must fall out , by the course of nature . that at that time ( for instance ) those prophetick forms , which the jews used in derision of christ , that had hung ( as it were frozen ) at the prophets lips , so many hundred of years , should be thawn , and drop into the mouthes of that generation : that the legs of the thieves should be broken . and not our saviours : that his side should be pierced and not theirs , &c. . those prophecies are so plain , and the application of them , in their effects , to the blessed jesus , so natural ; as we need not strain courtesie with the letter it self ( to wrest it from its most obvious sence , in making the buckle and thong meet ; in making the accomplishment kiss the oracles . here need no salvoes of the prophets credit , by understanding them to speak figuratively ; the text is so easie , as it needs no other gloss , than the plain history of the gospel ; the same words , the same things , which the one foretells to be done , the other tells as done , bethlehem answers bethlehem , nazareth , nazareth ; aegypt , aegypt , as face answers face : david declaring the case of his own soul used the phrase of [ broken bones ] metaphorically , to shew the dislocation of its faculties , by his great fall : but moses in describing the ordinance of the paschall lamb ( the type of the lamb of god ) uses those words [ a bone of him shall not be broken ] in their proper sence , in that sence , wherein the evangelists applies that text to christ. he had his metaphorical gall , vinegar , spittings , buffetings , &c. but the son of david had them really , according to the letter of the prophecy . the ruine of the jewish state , the vocation of the gentiles , the glory of christs kingdom are sometimes indeed set out in rhetorical flourishes and borrowed expressions ; but they ( and all things else pertaining to christ ) are in other prophetick texts , so plainly foretold as the tongue of man can speak . . the punctual performance of this whole cluster , the ripening of every berry thereof into event , speaks the prophets not to have spoken by chance . that poem cannot be a medley , a rapsody , whose every foot is of a regular length . if you throw dice , perhaps one of them may be a size , but who ever saw an hundred sizes cast at one throw of an hundred dice . if a sow with her snout should imprint upon the ground , which she is rooting up , the figure of the letter [ a ] couldst thou therefore imagine , she might , in these lines she draws express ennius his andromacha , or virgils aeneads . ( cicer. divin . . p. . ) it was the unparallel'd commendation of the prophecies delivered to israel , that there failed not ought of any good thing which the lord had spoken to the house of israel : but all came to pass ( josh. . . ) for the truth whereof joshua appeals to their own experience ( chap. . . ) ye know in all your hearts , and all your souls , that not one thing hath failed , all is come to pass , and not one thing failed . and hence the whole assembly are perswaded , that he , who appeared to abraham , and spake by moses , was the only god , worthy of credit , deserving to be confided in , and adhered to . chap. iii. instances of prophecies fullfill'd whose effects are permanent and obvious to the atheists eyes , if he will but open them . § . predictions that israel would reject their own messia , made , by jews confession , many hundreds of years before christ. § . the prophets foretell gods rejection of the jews for their rejection of his son. § . texts proving a final rejection . christs blood calls down this vengeance . § . these menacies executed to the full : temple , city , and all vanish'd , spirit of prophecy past from the synagogue to the church . § . to give an enumeration of all particulars here , would be an endless task , it may suffice , that the most prying adversary hath not , to this day , produc'd one instance of any of our prophecies that hath faln to the ground ; but what our apologists have demonstrated , either to be accomplisht , or accomplishable in its time . and furthermore our modern atheist is too wise to believe further than he can see ; and therefore i will not press him to the belief of the accomplishment of those prophecies , whose effects are gone and past out of sight by any other arguments , than those i produced in the first part of the third book , where i proved the truth of matters of fact reported in the gospel . but if he be wise enough to know , what his own senses dictate to him ? it is all that wisdom , at this present , requires of him , to make him docible , and capable of her instructions : and verily , if he be not so far a man , as this amounts to , anticira is a fitter place for him , than the academy . art thou then weaned from the milk , taken from the breast ? art thou not still like that child of the lady moores prayers , a boy still , and wilt be so , as long as thou livest ? knowest thou thy right hand from thy left ? come in , sit down ( wisdom invites thee ) though thou beest in the lowest form of rational animals , she will teach thee knowledge , though thy soul be the most narrow mouthed glass , that ever was blown by the breath of that almighty , whom thou scornest she will infuse her documents into thee , drop by drop , as thou art able to receive them , through the loop-holes of thy head and face . . if thine eyes can spare so much time from beholding vanity , fix them upon those texts , is. . . &c. and they will inform thee , that the prophet foresaw and foretold , that he , of whom the evangelical preachers were to say , [ thy god , oh sion , reigneth , ] that that arme of the lord , upon his making of which bare , all the ends of the world , should see the salvation of israels god : that he , who was to besprinkle many nations ; at whom kings were to shut their mouthes ; who was to have a portion divided him with the great , and to be made very high ; to have a name given him above every name : should ( notwithstanding the beamings out of his glory amongst them , notwithstanding moses and the prophets had so manifestly pointed him out ) be despised and rejected of those that saw him , among whom he had his converse . . from them cast thine eye upon secular chronology , and that will tell thee , how many hundreds of years this prophecy was pen'd , before our saviour ( to whom alone it is applicable ) was incarnate : or if thou suspects , they may write in favour of christ , consult the jews , his profest enemies , and they will inform thee ; how isaiah gave forth this prophecy , before the birth of jesus of nazareth , so many ages , as rendred those things impossible to be known , but by the revelation of that infinitely-wise being , to whom all things past and to come are alike present . of which if thou makes question , it will be thy part to shew , by what other means the prophets could come to the knowledge hereof ; or to give one instance , at least of any one man , that by natural means hath foretold a thing so long before it fell out . but rather than enter upon such a wild-goose-chase , ( except thou could devise how to get above the magnetick sphere of the earth , that thou mayst stalk it over the clouds , into the world of the moon , to fetch an example thence , of what is not to be found in that globe which we inhabit ) i would advise thee , to make a voyage into the low-countries , and to enquire there , whether the jews do not reject that off-spring of david , who made his soul an offering for sin , who was led as a lamb to the slaughter , and as a sheep , was dumb before the shearer , and opened not his mouth , when he was provoked to call his servants to rescue him out of the hands of his murderers : who gave his face to the smiters , and his cheeks to them that plucked off the hair , that buffeted and abused him . ask this generation what opinion they have of jesus of nazareth , of whom their fathers were the betrayers and murderers , whom god raised from the dead , by whom god wrought signs and miracles . i am sure they will make thee such answer , as the spirit of the messias , above two thousand years ago , by the mouth of their own prophets , foretold they would make to that question . listen in their synagogues , if thou canst hear the blessed jesus named , except it be in execrations , spie if thou canst see the symbol of his precious death , except it be in their barbarous representation thereof , by some crucified christian infant . observe if there be any signs of their relenting , for murdering that holy and just one , of their bitter mourning over their fathers sin , in choosing a murderer before the innocent lamb of god : if thou discernest one tear to trickle down from their eye , while 't is fixt upon him ; except it flow from their spightful envy , to see him exalted , adored , and worshipt of all people , but themselves : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] ( isidor . pelus . l. . ep . . ) they are preserv'd alive , that they may be vexed at the heart , by beholding the glory of christ shining every where . or be in revenge of that vengeance upon them , by which christ has paid himself , for the travel of his soul for that unthankful nation ; and vindicated the honour of his deity , in the opinion of all men , but themselves : by which they , that would not receive instruction , are made an instruction to others ; and they , who would not , ( by all the plainest demonstrations which christ or his apostle did lay before them ) be convinc'd , are become a demonstration to convince the world , that that jesus , whom they slew and hanged upon a tree , is the very christ : for as their fathers , by condemning him ; so the children of that stock of abraham , by persisting in their denial of him , ( not knowing him , nor the voyces of the prophets , which are read every sabbath day ) have been and are still fulfilling those prophets , as to this point of their prediction , that that people should reject their own messias , ( act. . . ) § . a second branch of prophecy , whose fruit hangs yet upon it , whose effect is still permanent , to be seen , felt , and handled , is that touching gods rejection of the jews , for their rejecting of his son ; of the truth of which that nation is a manifest proof , and stands as a pillar of salt , to season all ages with the belief of the supernaturalness of those revelations wherein that event was foretold ; and of the warrantableness of the churches application o● them to the blessed jesus ; whereupon celsus having excepted against that opinion of the christians , [ that the jews had moved gods displeasure against them for their crucifying and disowning christ : ] origen replies , [ what ? is not the dispersion of their nation , the ruine of their temple , city , &c. sufficient indications of gods rejecting that people ? — i dare say they shall never be restored : ] ( origen . contra celsum . l. . cal . . ) i hope the english atheist is not so much a french gentleman , as to take it in dudgeon , that i lay some grains of this salt on his trencher , or rather advise him to help himself to some , now that it stands at his elbow : for i fancy him yet in belgium , taking out the first lesson touching the jews disowning of christ : and now that he is amongst those keepers of our rolls , those bearers of our books ; let him search , whether those prophecies which foretell , that upon that nations refusing to accept their own messias , their fathers god should wholly disown them ; be the inventions of christians , the pious frauds of our church , or the responds of their own prophets ? ask a jew of whom that prophet of theirs ( whom for honours sake they call angel ) jeremy , speaks , ( chap. . ) [ i will bring evil upon this people , because they have rejected the word of the lord ] because they said [ we will not walk in the good way , ] wherein they were promised to find rest for their souls ; because [ they would not hear the sound of the trumpet ] that sound which the gentiles would hear ; [ hearken therefore ; hear ye nations ] hear o earth : i will bring evil upon this people , reprobate silver shall men call them , because god hath rejected them . ] can the most obstinately blinded jew shut his eye so close , as he shall not here see the glimmerings of those unwelcome truths . . that this is an evil , the effects whereof should be so palpable , as all nations should so manifestly see the marks of gods rejecting them , as the name whereby they should , in common speech , be called , [ is reprobate silver , ] a refuse nation , a people cast off of god ; a name , which god was angry with the heathen for fastning upon them , in the saddest dereliction of that people formerly . that , . [ the word ] for their rejecting whereof they were rejected of god : [ the good old way , ] for their refusing to walk wherein , they were left out of the road of mercy , can be none other , but that eternal word , who proclaimed himself to be the way , and offered soul-rest to them would come to him , is manifest . for , . this is absolutely and without compare the good old way , the saving word that was chalk'd out , that was preach'd to abraham , before he was circumcised , years before the good old way of moses was known ; nay , preach'd by noah , that preacher of righteousness , by faith , many generations before abraham ; and by god himself in paradise , tendering life through faith in the blood of the womans seed , which was the only thing saving , in all the after-dispensations of that covenant of grace . . this is the only word and way which the jews totally rejected , the word , spoken by moses and the prophets , their fathers ( in some part , for some time ) neglected , but never totally renounc'd it ; and the modern jew does too tenaciously stick to the letter of that word , and the external form of that way . . the only sound of the trumpet which the gentiles hearken to , in order to their finding rest to their souls , is that sound of the apostles , which from jerusalem , is gone into all the earth , and to the uttermost parts of the world : the sound of that trumpet , whereby christ is proclaimed , the word of god , the everlasting way of salvation . § . . ask a jew , whether the same prophet ( chap. , and . ) threaten not a more dreadful judgment ( then impending over that nations head ) than the northern captivity ; to wit , a dissipation into strange lands , that neither they nor their fathers knew ; ] whereas chaldaea and all the nations into which they were carried captive , before their crucifying the lord of life , were their door neighbours ( with whom they had commerce ) where god would [ shew them no favour ] ( as he had done in all other captivities ) but [ take away his peace from them , even loving kindness and mercy : ] where they should be hunted from every mountain and hill and hole ; wherein not only all the treasures of gods mountain in the field ( the riches of that covenant of grace , sometimes deposited with that faithless and fruitless people ) should be given as a spoile to the gentiles : [ but the holy mountain her self discontinue from that heritage which god had given her , and he burnt up and made desolate , by a fire that should be kindled in gods anger , and burn for ever : ] a fire of eternal vengeance , such as that whereby god [ destroyed sodom and her sisters : ] so as she may with as much reason expect , that the lake of sodom shall become firm land again , and grow into a pleasant plain like the garden of eden ; and the captivity of those cities be return'd from that sulphury abyss that captivates them : as she can look for the returning of that her captivity , as another of their prophets forewarned them ( ezek. . . ) to these prophecies josephus relates , when john the captain of the rebel-jews , had answered josephus ( whom titus employed as his interpreter to perswade them to yield ) that jerusalem was gods city , and therefore invincible . i confess , replied josephus i deserve to be severely punish'd , for attempting to perswade you , to avoid your destiny , and to preserve men condemned by the sentence of god : for who knows not the writings of the ancient prophets and their responds hanging over the head of this most miserable city ? ( bel. jud. . . ) the modern jews who have lain under the burthen of those prophecies so many hundred years , cannot for shame deny that application of them , which one of their own priests made , at the first commencement of their effects , even before their irresistible force had batter'd their city and temple about their ears , and scatter'd their whole nation as chaff upon the face of the earth . however they cannot deny , that these are the responds of their own prophets , and i dare refer it to the judgement and determination of the blindest atheists own eyes , to conclude upon what people those menacies are faln ; whose destiny it is , to be the butts of those well aimed arrows of vengeance . and then let either jew or atheist say if they can , what that sin can be , upon the account of which , the god of sion should so loath sion , as his heart should wholly depart from her : that sin of judah written with a pen of iron , with the point of a diamond , that it might remain in the guilt of it before god for ever ( compare jer. . . with job . . ) that sin of theirs ; which out-cries all the beastly and barbarous idolatries of their fathers , the filthiness of the sodomites : that sin which , in the days of the messias ( as their own talmudists , quoted by the learned dr. lightfoot ( in harmo . on epistle to philippians , ) gather from their own scriptures ) shall make the synagogues become stews , the wisdom of the scribes to be abominated , and the religious persons among them to be scorn'd , and the faces of that generation to be as dogs : that sin which shall speak that generation to be , men of canine impudency , ass-like contumacy , and savage cruelty : ) as the talmudists describe the state of the jews in the days of the messias , in another place , quoted by grotius ( verit . christian. rel annot . pag. . [ of canine impudence ] they make ostentation of the nakedness of their very nakedness once their glory , now their shame : once circumcision a seal of the covenant , now only concision , a gash in the flesh . [ ass-like contumacy ; ] all the judgments of god upon them cannot cudgell them into one sober reflection upon what their fathers did , in crucifying the lord of glory ; though they have so many years been braid with a pestel in a mortar , the husk of their stupidity is not departed from them : and [ savage cruelty ] this they practise as often as they have occasion , or dare shew it ; witness their barbarous dismembring of the cyprians , in the reign of adrian , and those other instances i have alledged elsewhere . to which add , their filling all asia with fire and slaughter , putting both christians and ismaelites to the sword under their prophet buba : anno christi . ( scal. can . isag. l. . p. . ) hagag the viceroy of irah and ●abylon under caliph abdimelech , ( an . christi . ) in the years of his government , slew men ; besides those that died in prison , of men . of women . ( scaliger . dynastia chalipharum in bagded . ) that sin , which shall turn the house of divine instruction , into a den of dragons : ( that is , ( as r. jud. expounds it ) a brothel-house ) at what time the son of david should come : that sin which shall never be blotted out , but cause them to be blotted out of the book of the living , then when the gentiles sing unto the lord , [ a new song , which will please him better than an ox that hath horns and hoofs ; ] better than the best legal sacrifices ; which aben ezra ( pf. . . ) applies to the times of christ : let the jew i say name if he can , what that sin can be , but what the prophets impute it to : to wit , the guilt of that blood which the fathers invoked upon themselves and children , [ they are written in the earth ( where the ostrich layes her eggs ) where the foot of every beast that passeth by may crush them , because they have forsaken the lord the hope of israel ] ( jer. . . ) not god , the possession of israel , while israel was his possession ; but the lord , the hope of israel , the promised lord , which israel hoped for , to which promise , the twelve tribes , incessantly serving god day and night , did hope to come . ( acts . . ) it was their hating the innocent jesus without a cause ; their becoming his enemies wrongfully ; their heart breaking reproaches ; the gall they gave him for meat ; the vinegar they gave him in his thirst , for drink ; that exasperated their god's heart against them : it was for this , that david ( in the spirit of prophecie ) devoted that nation to that ruine , we now see brought upon them ; to that vengeance , we see god pouring out upon them ; in making their table their snare , and their wellfare , their trap ; in turning the law of moses and the covenant of peculiarities , into an occasion , of their perverse denial of christ , of their further obcaecation and obduration : it is for their persecuting him , whom god smote , ( when he laid upon him the iniquities of us all ) that , that man after gods heart poured out these imprecations against them [ pour out thine indignation upon them , and let thy wrathful anger take hold of them : ever bow down their backs ] that is , let them fall and never rise ( let them never see that redemption from captivity which they look for , as the syriack expounds it : ) let them not come into thy righteousness , ] that is , deal with them in fury , not in judgment ; let them be strangers to that mitigation of the severity of justice that 's tender'd in the gospel ; let them have judgment without mercy : ( as the arabick glosseth ) ( vicars his decupla on psal. . ) as to any other sin : the jew came out of the fire of the babylonish captivity , so refin'd ; as he hath been , ever since , his fathers better ; not a dram of the golden calf would ever since down with him ; he hath never since relisht the cakes bak'd for the queen of heaven , nor lusted after the onyons , garlick , or flesh-pots of aegypt ; nor endured upon his body the figures of the letters of his idol , as king joachim did ( which marks were seen upon him , when he was cast out naked , says , tostatus , and nicholas , lyranus , on chron. . ) nor the symbolical mark of bacchus , an ivy-leaf : which rather than they would receive the impress of , they exposed themselves to a thousand torments ; nor endured to hear the cries of innocents , while they were a sacrificing to maloch ; nor so much as the name of a strange god. and for immoralities , he that reads josephus , and compares either his general charge of sins ( worse then those of sodom ) upon that generation on which the fury of divine wrath was poured ; or the particular examples he brings of the impiety and irregularity of that age , with the after-temper of that people , must be very uncharitable , if he does not conclude , that the present generation is much reform'd , if not wholly changed from that boysterous and indomable opposition to supreme power ( the sin which actually procured their ruine ) into as sordidly fawning and servile a spirit as flesh and blood is capable of : and that therefore that which meritoriously wrought their subversion then , and continues them under judgement still , must be something which escap'd the observation , not only of josephus , but of modern jews ( though more theirs than his ) and some of their forefathers , then living , who in a great measure charged their downfall , upon the guilt of their sin , in murdering st. james our lords brother , and first christian bishop of jerusalem . but could the blood of a meer man , wherein the hands of a small party of zealots for the law , were only imbrewed , contract the guilt upon the whole nation , which nothing can expiate ? sure that nation lyes under the guilt of the blood of god , of him that 's more than man , of him whom their prophets stile immanuel , god with us , the lord jehova our righteousness . isidor . pelusiot . ( lib. . epist. . ) — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — [ and let them lay this to heart that in the age of their forefathers though they committed idolatry , sacrificed their children to devils , and slew the prophets ; yet they suffered no such things as they do now : but , after their suffering , chastisemeut , were restored to their old habitations , whereas now they suffer a captivity from which they shall never return . ] for the proof of christs divinity ( as the same author observes ) the grievousness of the jews punishment was urged against the arrians , [ quòd si , ut arriani aiunt , nudus fuit homo , quare judaei , cùm olim multos viros sanctos sustulerint , nihil tamen ejusmodi unquam sunt ob id perpessi : propter hunc autem occisum ea sustituerunt , quorum atrocitas , si cum quavis tragaediâ comparetur , longissimo omnes intervallo antecedit : ( isidor . pel. lib. . epist. . [ if as the arrians say , he was mere man , why did the jews ( seeing of old they killed many holy men , but never upon that account suffered any such things ) undergo , for killing of christ , such punishments , as if the grievousness thereof be compared with any tragedy , it goes far beyond it . ] upon their shedding of which precious blood ( when they had rejected all the methods , it pleased god to use , for their conviction , that that jesus whom they had slain , was the christ , the king of israel , the prince of glory ) there was brought upon that generation all the righteous blood that was shed upon the earth , from the blood of abel the first ; to the blood of zacharias the son of barachias , the last righteous man was flain ( a little before the romans laid siege to jerusalem : ) of whose death our saviour speaks , as then perpetrated when he spake , because he foresaw it would be perpetrated : making use of the aorist ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] which may as fitly be rendred [ whom ye shall have slain ; ] the not observing of which , hath put , even learned men to their wits end , in studying who this zacharias should be , some conceiving him to be the father of the baptist ; whom the apochryphal protevangelium jacobi , and petrus alexandrin ( in canon ) affirms to have been slain by herod's officers ; because he would not tell where his son the baptist was , for whom herod sent : but origen , and ( from him ) st. basil , gregory nissene , cyril , alexand. theophilact , &c. affirm he was slain , for prophaning the holy place , in pleading that the blessed mary was a virgin , and therefore ought to have her place among the virgins . st. jerome concludes , it was that zacharias , whom joash slew , ( chron. . . ) but the story of josephus does more exactly sute this text , in brief thus . after the zealots had murdered ananus , ( which was the beginning of the cities ruine ) from which day the walls began to be demolish'd , and the republick of the jews to perish , saith josephus ) they erect a high court of mock-justice , for the trial of zachary the son of baruch , against whom when they could not threaten the judge to give sentence , two of the stoutest of those russian-rebels assault and kill zachary in the midst of the temple , ( bel. judaic . . . ) the meaning then of this menacy of christ is , that the jewish nation should ( by their persisting in impenitency , for their rejecting him ) ripen themselves for as great a judgement , as if they had been guilty of all the innocent blood that had been shed , from the foundation of the world , to the day of the fall of jerusalem : and this is no more than what the prophets had as plainly fore-told , as any thing they delivered . yea , so clear are their own scriptures , in this point , on our fide , with such open mouth do their own oracles predict gods reprobating that people , for reprobating his son , as we dare stand to their determination of this querie , and have had this question determined for us , by those greatest rabbies , possitively : that in the days of the messias , the jews , for their rejecting the son of david , shall be cast off by god. § . . and lastly , whether these menacies be not executed to the full ? whether wrath be not come to the uttermost upon this people of gods curse ? whether israels god hath not withdrawn from them all the tokens of his favourable presence ? and manifestly exprest his abhorrency both of their persons and most religious performances ; yea , of that worship which himself commanded their fathers to pay unto him ; may be committed to the umpirage of any mans eyes , that reads what glorious indications of gods owning that nation ( above all the nations of the earth ) were exhibited to their progenitors : and sees how things are with them now , and have been , since that generation , which our saviour said , should not pass away , till all the prophets menacies were fulfill'd upon them . israel was holiness to the lord , separated from all other people ( by the eminent favour of god towards them ) to be his peculiar heritage . but what is now become of the ark of his presence , the holy oracle , from whence he was wont to give responds , as often as they had need to enquire ? whither are those winged cherubims and seraphims flown , betwixt which he dwelt , while he was israels sheepherd ? by what terrible earthquake is the holiness of that place flitted , which he chose to put his name in , as long as he would have that nation called by his name ? where is that holy and beautiful house , the joy of the whole land , where their fathers worship'd him , of which judah's god had said , here will i meet you , here will i dwell for ever , ( that is , while i dwell with you ; ) out of which no sacrifice was acceptable , but polluted and unclean , ( hag. . . ) by what power hath that royal pallace of the great king been laid in the dust , and kept from a resurrection , but of his arm , who said , it should be perpetual desolations , ( israel's sometimes god ; ) and of his word ; who said , one stone shall not be left upon another ( israel's rejected saviour . ) where is that copy of it ( the temple of heliopolis ) erected by onias , in a precocious humour to fulfill the prophecy of isaiah , ( chap. . . ) and , in his conceipt , built as a trophy of the god of israels victory , over the idols of aegypt , in a place full of the ruines of the shrines of their sacred animals ( joseph . an t . . . ) was it able , with all its weight , to suppress those rat and mice-gods while it stood : and did it not fall at last with the idol-temples ? was it not blown down by the breath of him , for whom the conquest of aegypt ( to the obedience of israels god , ) was reserved , ( our great high-priest , who hath erected there the altar of his cross ) after it had first been prophan'd with the image of that monster of men-gods , caligula , and shut up against the jews at the end of the jewish war , by lupus , and kept shut , by paulinus , ( joseph . jud. bell. . . ) where is their high-priests spirit of prophecy , since caiaphas prophesied , it was necessary that one man should die for that nation ; hath not that one man's blood so discoloured the gems of the ephod , as they never since sparkled out a respond ? hath it not so fast cemented the names of the twelve tribes to the plate on which they were set , as the letters of those names could never since stand up above their fellows , so as by those prominent characters , the enquirer could spell out the determination of his propounded question ? hath not god called that his leiger , that his resident , agent , from amongst them : and sent him to the christian church ; in the virtue whereof , christ and his apostles have foretold the sacking of their city , the demolishing of their temple , the overthrow of their politie , and dispersion of their persons ; and whatsoever else conduceth to the strengthning of our faith , or the engaging us to possess our souls in patience . in the virtue whereof , our old men have dreamt dreams , our young men have seen visions , our daughters have been prophetesses ; and by this means the extremity of famines have been provided against , ( as by agabus his prophesie of an universal famine ; ) loss of lives in shipwrack prevented ( as in st. pauls voyage to rome ; ) mens hearts have been secured against fear in the greatest danger ( as st. pauls was by a vision at corinth . ) men have been resolved in their doubts ( as st. peter was in his , whether he ought to preach the gospel to the gentiles ; ) time would fail me , should i reckon up those multitudes of christian prophets , mentioned in the canonical books , much more should i name those that were famous after the sealing of the canon , unto the council of nice . [ alii autem ( in ecclesia , ) & praescientiam habent futurorum , & visiones , & dictiones propheticas ( irenaeus adv . heres . . . ) [ many others in the church have the prescience of future things and visions and prophetical predictions . ] [ quemadmodum & multos audivimus fratres in ecclesia , prophetica habentes charismata , & per spiritum universis linguis loquentes & abscondita hominum in manifestum producentes : ] irenaeus advers haer. l. . p. ) [ we have heard many brethren in the church , who had prophetick gifts , and would speak by the spirit with divers tongues , and brings into open light the hidden things of mens hearts . ] in his time also , some by the prayers of the church were raised from the dead ( l. . cap. . ) [ et mortui jam resurrexerunt , & perseveraverunt nobiscum multis annis . ] we have seen the dead to have been raised , who after that have lived amongst us many years . but in all this time the jews have had no prophets , but such ( as to their cost and ruful experience ) they have found to prophesie the deceits of their own hearts : while our great divine in the isle of patmos , is receiving the light of prophesie , from our jesus . their barcocab , [ the son of a star , ] is abusing them with such palpable delusion , as this light of theirs , goes out with a stink , and gains himself the name , of [ the son of a lye ] such meteors have all the stars prov'd , that have appeared in their horizon , since the star of jacob set upon them , since then , the sun is gone down upon their prophets . the virtue is past , out of their elijah's staff , into our apostles rod ; out of his mantle , into their handkerchiefs ; out of his body ( from which , stretch'd upon the child , life return'd into him , ) into st. peters shadow ( by which they that were over-shadowed as he passed by , were healed , ( acts , . ) the fleece is dry , and void of all that heavenly influence , which bedews the floor of the gentile world about it . chap. iv. gematrian plaisters too narrow for the sore . § . . the ark. § . . holy fire . § . . urim and thummim . § . . spirit of prophecy in the second temple . § . . exorcisme , and bethesda's all-healing virtue , the second temples dowry . § . their cabbalists have attempted to supple and allay the inflamation of this mortal wound , by the application of this oyntment . by a kind of cabbala , which they call [ gematria ] they observe upon ( hag. . . ) it is written [ ekkabbda ] [ i will be glorified ; ] where because the word wanteth the letter [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the end of it ; which letter , in numeration stands for [ ] they say that the want thereof sheweth the want of things in the second temple , which were in the first . the ark ( and its appurtenances , the mercy-seat , and cherubims . ) secondly the fire from heaven . thirdly the majesty of divine presence , called [ shechina . ] fourthly , the holy ghost . and fifthly urim and thummim . from whence they draw these two conclusions . . that their want of their antient glory , is not to be imputed to their putting christ to death ; seeing that was departed from them , many ages before he was born . . that the apostles were not moved , to write the new testament , by the inspiration of the holy ghost , for they wrote during the standing of the second temple . though the answers which are commonly return'd to these parologisms , are butteresses strong enough to secure the christian cause against these assaults , to wit , that though the second temple wanted the shadows , it had the substance of all these ; the things themselves , though not the types ; and therefore was filled with a greater glory , when he appeared in it , in whom the godhead dwells bodily , who is the ark and propitiation , &c. and that gods withdrawing these visible signs by degrees , was an argument the sun was towards rising , and should have been to the jews a provocation to expect so much more earnestly its arising , as they saw the stars disappearing one after another . yet because these answers do not beat the jew off from his presumption ; but , by seeming to yeild , that as to matter of fact , all these were wanting , harden him in his conceit ; that he has not sustain'd this loss , upon the account of his being found guilty of our saviours blood. i shall here shew , that most of , if not all these five things , were ( in the literal sence ) in the second temple ; and in being , in , or not long before our saviours time. that the ark was in the second temple against the testimony of the cabbalists , i set the whole company of the return'd from the babylonish captivity to attest ; in one of those [ songs of degrees ] so called , not because they were sung upon steps ( either the of the ascent into the temple , or other places of advantage where the levites stood ) for all psalms were sung upon ascents , or scaffolds , ( nehem. . . ) but because they were sung at the dedication of the second temple , by them that had ascended out of the abyss of captivity , as the chaldee paraphraseth this title ; upon their fixing of which title , first to the psalm , grew that wild talmudical story , of the rising up of the abyss , at the building of that temple : which i would not have nam'd , but that ( as ridiculous as it is , ) it serves to prove , that in their opinion , the psalms thus intituled ( by whomsoever at first pen'd ) were , by the spirit of prophecy , fitted , to the case of them that ascended from the captivity , and accordingly used by them , in their singing praise . of which mind also is theodoret and euthymius : and to this agrees the syriack , making the contents of psalm . to be a prayer of the people detain'd in babel ; and of the following , a song of eduction or ascent out of babel , ( the best exposition of the septuagint ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] cùm cyrus praecepit ut ascenderet captivitas : these captives return'd ( in psal. , ) mention the thrones of judgment there set , [ the thrones of the house of david ] one of which thrones was that of the glory of god , the ark of his presence ( saith r , david ) and ver . . they mention the going up of the tribes to the [ testimony of israel , ] that is , ( saith r. obad. ) to be resolv'd in their doubts ( that could not by other evidence , be determined ) by the priest , consulting god before the ark ; as they were directed , ( deut. . ) the ark is called the ark of testimony , partly because the law was kept in the ark , in its original ( by which all copies were to be examin'd , and what was doubtful in them , by it , to be determined : ) partly because from the oracle , over the ark , between the cherubims , god testified what his will was in such cases , which he had not so distinctly declared in that common rule : hence the oracle upon the ark , or the ark in respect of that oracle is called simply [ the testimony , ] in distinction to [ the law ] in that text ( isa. . . ) [ to the law and to the testimony ; ] where we must not think the holy spirit tautologizeth , in giving so short a direction : but as the heathens enquired , in their pontifical books , and at vive-voyce oracles , where those books came short of a determination ; so god appoints his people , first to the law , and then to the living oracle . the sence then , which their own most learned rabbies ( and such as flourish'd before their enmity to the gospel , put their expositors to wrest the scriptures into a thousand forms , that they might not speak for the christians ) put upon those texts , is such as speaketh the return'd in the second temple to have rejoyced in this , that they had an opportunity and invitation to go up to the ark of the testimony , to the throne of gods presence , the ark. the learned castellio goes so far along with me , and these most antient rabbies , as to render testimony by oracle . in another of those psalms of ascent , the whole choire of them ascended out of babylon introduce the ark into the second temple , in this form of words , ( psal . . ) arise , o lord , and come into thy resting place , thou and the ark of thy strength : ] the same , in sence , that solomon used at the dedication of the first temple ( saith r. david . ) for the ark , as it went with them into , so it returned with them , out of captivity , saith heb. syr. ( upon verse . ) [ we found it in the fields , ] expounding [ the fields ] by ( mich. . . ) [ thou shalt dwell in the field ] thou shalt go to babylon . i do not mean , it was carried into babylon ; but hid ( together with the tabernacle , and altar of incense ) by jeremy : maccab. . . an authority , which ( though ingeniously confest , by the writer to be but humane ) will , with unbyast persons , out-weigh the word of the whole tribe of cabbalists . and that the ark was restored , is further manifest ; because the return'd from captivity do direct their worship towards it , ( in ver . . ) [ we will worship at his footstool . ] whether of these opinions is of harder digestion ? that those purified sons of levy ( newly come out of the furnace of affliction ) should offer the sacrifice of fools , not considering what they said ; should sprinkle god with the court-holy-water of complemental thanks , for what they had not been blest with ; should dance before the lord , after the pipe of their own deluded fancy , and praise him with songs , made in their golden dreams , of an ark , when they had not the ark ? or that their degenerate successors should belye the goodness of god , in denying the typical , as they do the real ark of gods presence , to have been in that temple ; and which of these testimonies is most credible ? this of the blinded modern jewes , ( who , that they might with more liberty blaspheme the blessed jesus ) have conjured out of one letters want , in a word , the second temples want of five things which the first had , and among them the ark of the covenant ? or that of the antient and impartial rabbies , who , in their comments upon these texts , introduce their forefathers blessing god after their restauration from the babylonish bondage , for restoring to them that symbol of his presence , upon whose testimony ( 't is so far from being a fable , as weemes is pleas'd to call it ) i think it may be concluded , as more then probable , that the second temple enjoyed the ark , as long as jerusalem enjoy'd the temple , that is , till it was brought in triumph to rome . § . but they are more impudent , in reckoning the holy fire to have been wanting in the second temple , against the manifest testimony of their progenitors , the jews of jerusalem : who , in their letter to their brethren in aegypt , ( mac. . . ) give them an account at large , how by the appointment of jeremy the sacred fire was hid , by some religious priests in a pit : and by nehemiah's order , search being made for it , by the posterity of those priests , they found thick water or naphthar therein ; which being laid upon the sacrifices kindled , as soon as the sun-beams beat thereon , and consumed the sacrifices ; the memorial whereof they pray the jews of aegypt , that they would ( as they of iudaea had done ) celebrate . contrary to the plain inference of nehemiah's , ( nehem. , . ) putting it , among the articles of that covenant he made all the jews seal to , [ that they would make provision for the perpetual keeping of the fire upon the altar , according to the appointment of the law ] levit. . . . . . which pious act of his , he concludes his book with , and presents it to god as a sacrifice of a sweet odour . ( nehem. . ult ) [ and for the wood-offering , at times appointed , and for the first-fruits ; remember me , o my god , for good . ] all which , from the beginning to the end , would have been no better than the taking of gods name in vain , had that fire , which consumed the first acceptable sacrifice , which they offered after their return , been no more then ordinary fire : for then they might ( without any offence to god ) have kindled it anew , every time they sacrificed . contrary to what follows from gods accepting those sacrifices which by nehemiah's order were offered ; which upon that consideration , god discriminates from those were offered before the temple was built ; professing they were unclean , because they touched the unclean , that is , had strange fire put to them hag. . . that no burnt sacrifice was acceptable to god , but what was consumed by holy fire , was a maxim so universally receiv'd in the church , as moses expresseth [ gods fire coming down ] upon abels and not upon cain's sacrifice by [ god 's having respect ] to abels and not cain's , and therefore theodosion translates that text ( gen. . ) inflammavit deus in abel & ejus sacrificium ; at in cain & ejus sacrificium non inflammavit deus ; ] god sent fire down upon abels sacrifice , &c. for no other way can be conceiv'd how cain could know gods acceptance of his brother's , and rejection of his own , but this visible sign , as st. jerom observes , in locum . hence our english translators parallel , gen. . . with lev. . . reg. . . chron. . . where 't is said the fire came down from the lord upon the sacrifice at the dedication of the altar , at elijah's prayer : and at the dedication of the temple . so that the sons of aarons offering with strange fire ( lev. . . ) seems to be imputed to their being at that time stark drunk ( vers . . . ) which occasion'd that prohibition to the priests from drinking wine when they went into the sanctuary . if therefore they had not holy fire to sanctifie the altar , the altar could not sanctifie the sacrifice , but both remain'd prophane as they had been before ; the affirming of which is manifestly contrary to those many and plain promises , that in the second temple [ their sacrifices should come up with acceptance upon gods altar . ] and lastly contrary to as good authority , as secular records afford , that the memorial of that holy fire was celebrated , as long as the temple stood , in the yearly festival called [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] on the d day of abib : ( say johasin and the modern jewish calendar ) but in truth , on the . of lous , as josephus calculates . so well seen are the modern jews , in their own antiquities ! and yet their blind conjectures are by some short-reason'd theologues , embrac'd as oracles ; ( de bel jud. . : ) [ when that festival came , which they call xulophoria , on which day the custome was for every one to bring in wood for the temple , that the fire on the altar might never want fuel : for they never let it go out , but kept it perpetually burning . ] [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] rebels would not permit the adverse party , to celebrate that religious service — and on the day following ( to wit the . of lous ) they assaulted the castle of antonia . this was in the latter end of nero's year ( as scaliger observes ) to whom for further satisfaction i refer the reader , ( de emend . temp . l. . an . in comp. jud. p. c. . ) § . no less vain will the caballistical assertion , touching the absence of urim and thummim under the second temple , appear to him , that has but dipp'd his lips ( fonte caballino ) in the pegasean spring of mere humane learning ; and by gargling his palate with that water , has so far rectified it , as 't is able to discern of tastes , and to distinguish betwixt the insipid flegme , of frothie : and the savoury juice , of substantial authors ; among which last , the often-quoted ( and never sufficiently praised ) josephus gives as full an evidence , against the caballists as can be desired ( in his jud. ant . . . ) where speaking of the two sardonichs upon the high priests shoulders , how that , that upon the right shoulder ( as often as the priest was to sacrifice ) sent forth such a sparkling light ( beyond his own nature ) as they that were at a great distance might see it , certainly ( saith he ) deserves admiration with all men , except those that seek , by their contempt of religion , to gain a repute of being wise ; but that is much more admirable which i am now about to say , to wit , that god was wont to pronounce victory , by twelve precious stones which the high priest wore upon his breast-plate : for before the army march'd , such a brightness shone from them , as gave light to all the people , that god was present , and would be an aid to them , that invocated him . wherefore the greeks ( so many of them as do not abhorr our religion ) having had such certain experiments of this miracle , as could not be gainsaid , call'd the breast-plate [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is , [ the oracle , ] but both the sardonix on the high priest shoulder , and the gemms on his breast-plate have ceased to send forth their brightness , two hundred years ago , god being displeased with our nation , for their contempt and violation of his law : of which i shall speak elsewhere . thus far josephus : whom i make conscience of following , rather than the whole college of conjecturing caballists , while he plays the part of an historian ; and therefore collect from this text , that the urim and thummim continued under the second temple almost years , and to within little more than one hundred , of our saviours birth ; for josephus wrote his jewish antiquities in the latter end of the reign of domitian . though i may ( without impeachment to his credit ) suspend my assent to his conclusions , when he acts the divine , as he doth in assigning the reason of the dimness of these precious stones to be that nations contempt of gods law ; which i think may better be ascribed to ( what he did not see ) the approaching light of that pretious stone , god was about to lay in sion , to the proximity of that age , to the appearance of that true light , of that only infallible living oracle . ( this by the way . ) to this testimony of josephus , for the second temple's enjoyment of this oracle , the son of sirach seems to give his suffrage , chap. . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ the law is as faithful , as the responses of urim and thummim , ] of that oracle , which ( from its clarity and veritie ) had these names given it , interpreted by the septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ light and truth . ] the first used by siracides , and is the radix of that sirname of apollo [ delius ; ] so called , properly enough , if apollo be the sun , but cannot be applied but abusively to his daemon or genius that gave oracles , most of which were darker than darkness it self . the latter given to that famous saphire , which the antient kings of aegypt , who were also priests , wore about their neck ; as aelian reports ( var. hist. . . ) this for the illustration of the terms : as to the text it self , it imports , that at the making of that book of wisdom ( which the author saith , was in the reign of evergetes ) the oracle of urim and thummim was still in being : for he brings that in , as a thing notius notorious and well known , to illustrate the perspicuity and faithfulness of the law. lastly , though it was wanting at their first return before the temple was finish'd , yet they expected it would be restored : and therefore , ( ezra . . , . ) the tirshata would not take them into the number of priests , that could not shew their pedigree . [ till there should rise up a priest with urim and thummim ; ] and , in all reason was restored , as soon , as the temple was finish'd : a vision whereof , zachary seeth ( c. . ) where joshua is cloth'd with that [ change of raiment , ] wherein it is promised him , [ he shall judge israel ] [ post ablationem vestium sordidarum , & restitutam mundi sacerdotii dignitatem , promittitur , quòd ipse judex sit domus ejus . ] after the taking away of his filthy raiment , and restoring to him the dignity of a clean high-priest-hood , it is promised to him , that he should judge gods house , ( as st. jerom , from the hebrews expounds that text ) a clear paraphrase of the pectoral of judgment ) of the stones whereof zachary affirms , that they are the ingravings of god , &c. and ( in the chapter of zach. vers . . and . i find tobijah , among those that attend upon the holy things ; who was one of those whose pedigree could not be found ; and were therefore excluded from the sanctuary , till a priest should arise with urim , ( nehem. . . ) § . . as to the spirit of prophesie , its being under the second temple , ( in both those degrees of it , implied ( revel . . . ) that which inspired holy men with prophecy , or to be prophets and to preach ; and that which inspired them to be penmen , or to write prophecies ) is so palpable by the date of the prophecies of haggai and zachary , as nothing but malice can hoodwink the jew from seeing it . and though it be true , the sun set upon their writing prophets , about the reign of alexander the great ; yet they had speaking prophets as long as the temple stood ; of which josephus gives many instances : of judas , whose prophecies used to prove so infallible , as when he saw antigonus going to the temple , the afternoon of that day , on which he had prophesied ; he should die , and that at straton's tower ( which was furlongs distant ) he cried out to his disciples ( in the words of the prophet jonah when god spared ninivie , after he had threatned the destruction of it within days ) i now grow weary of my life , seeing antigonus his life convinceth me to be a false prophet ; for it is impossible he should die this day at straton's tower , who is here alive , after so much of the day is spent , and at so great a distance from that place . but there was a tower , in the palace , of that name ; in the vault whereof , antigonus was murdered , in his return from the temple , and news thereof brought to judas , while he was tormenting himself , for fear of the miscarriage of his prophesie . ( joseph . an t . . . ) of one jesus who four years before the beginning of that war , which ended with the desolation of jerusalem , ( at what time the city enjoy'd as much peace and plenty as ever ) coming up to the feast of tabernacles , suddenly broke out into these exclamations , a voyce from the east , a voyce from the west ; a voyce from the four winds ; a voyce against jerusalem , and the temple ; a voyce against the bridegroom and the bride ; a voyce against this whole nation ; ] and , without ceasing day or night , carried this burthen of prophesie through all the streets and lanes of the city : from which no punishment could restrain him . and ( to spare the alledging of more examples ) of himself who prophesied to vespasian , that he should be emperour : against which vespasian making this exception . how canst thou foreknow my fortunes , that couldst not foresee thine own captivity , nor the taking of jotopata ( of which thou was governour ? ) why replied he ) i told the jotopatanes , that within days they should be destroyed , and my self become a prisoner to the romanes . by this we see how false , as well as blasphemous this assertion is , that the second temple wanted the spirit of prophecy : and how far wide of daniels sence the modern jews are , in expounding [ the sealing of prophecy ] whereby he means the fulfilling and ratifying thereof , by the blessed jesus , to be the cessation of it : of which cessation of all prophecy they sometimes make the aera to concur , with that of the defiling the temple by epiphanes ; sometimes with that of the league which judas maccabeus made with the romanes ; sometimes to the first year of seleucus nicanor : whereas speaking prophets continued to the end of the jewish state , and writing prophets ceas'd long before the eldest of these dates ; and therefore the author of the book of maccabees speaks of that , as falling out a considerable time before the discumfiture of judas by alcimus and bacchides . ( mac. . . ) so there was a very great affliction in israel : the like whereof was not , since the time that a prophet was not seen amongst them , that is , a writing prophet . ( vide comput . jud. scal. de emend . temp . lib. . pag. . . ) that the shechina or majesty of the divine presence ; wherein god appeared to be present , by the appearance of angels ( those courtiers of heaven ) either in a lucid , flaming , shining appearance ( as that host of heaven , those angels of god's presence , that pitcht their camp before israels camp in the wilderness , appeared in the night ) or in a thick cloud or smoak , such a bodily appearance as they assumed , on the day ( vide hamond . an . on mat. . . ) that this majestick presence of the lord did fill the second temple , as well as the first , is attested by the jerusalem jews , ( mac. . . ) where they write to their brethren of aegypt that jeremy , when he had hid the tabernacle and the ark , told the priests , that when god restored that captivity , he would shew them his glory ; that the glory of the lord should appear , and the cloud also , as it was shewed under moses and solomon . for the truth of all the contents of this letter , they appeal to ocular evidence ; wishing their brethren , if there were need , they would send some to see . heliodorus would not believe , that god dwelt then between the cherubims , till he had been soundly beaten into the belief of it , and scourged by the angel of gods presence into a confession , of what he had seen with his eyes , and felt upon his ribbs , advising demetrius , if he had any enemy or traytor , he would send him to rob the temple : for thou shalt ( saith he ) receive him well scourg'd , if he escape with his life ; for in that place ( without doubt ) there is an especial power of god ( mac. . . ) it was in this temple , hircanus ( the high priest ) had conference with god , by an angel appearing to him , while he was offering incense : that zachary , the father of the baptist , had the appearance of god by an angel. a thing so ordinary , as the people , without hesitancie , conclude he had seen a vision , when he did but becken to them . but what need of proving that by induction of particulars , which naturally follows from the premisses : for must not the divine presence be there , where was the ark of gods presence ? could the temple which had the fire , want the smoak , want the cloud ? § . it is manifest then , that under the second temple the jews enjoyed all these prerogatives . nay , they were so far from wanting what they had under the first , as even in respect of external indications of gods gracious presence amongst them , the glory of the second , exceeded the glory of the first temple . for under the later house , they had , . the power of ejecting devils out of the possessed , which we do not find they had under the first temple : for that melancholy spirit which david cast out of saul , by his playing upon the harp , comes not up to the case , either as to time ( being before the first temple ; ) or as to the thing , ( being the removal only of melancholly . ) but that under the second temple there was a stated order of exorcists ( who by invocating the name of god , over such as were possessed with unclean spirits , did cast them out ) is manifest from our saviours urging that practice , in vindication of his own , and professing that he cast out devils by the same power by which their children did . [ if i by beelzebub cast out devils , by whom do your children cast them out ? therefore they shall be your judges . mat. . . ] in virtute scilicet creatoris , by the power of the creator ] as tertullion expounds this text , ( contrà marcion . lib. . . ) and maintains that exposition by this reason , that christ upbraiding their children with casting out devils by beelzebub , was inconsistent with what he had said before [ if satan cast out satan , &c. ] [ hâc voce quid magis portendit , quàm in to ejicere se , quo & filii eorum , in virtute scilicet creatoris ? ] [ what can christ mean by this word , but that he cast out devils , by the same power , by which their children cast them out , in the virtue , to wit , of the creator . ] thus irenaeus ( quoted by dr. hammond annot . on mat. . . ) by the invoking the name of the most high and mighty god , even before the coming of christ , men were delivered from the wicked spirits and all kind of devils . so powerful then , was the name of the god of abraham , the god of isaac , the god of jacob , saith origen , ( contrà cels. l. . & l. . ) but the use of this form of exorcism grew so ineffectual , after christs name was called upon them that were possessed , as the jewish exorcists were willing to change it into that form , [ we adjure you by the name of jesus . ] . the all-healing virtue of the pool of bethesda , ( the house of mercy for the poor ) into which whosoever first stepped down , ( after the troubling of the water by an angel at a certain time ) was cured of whatsoever disease he had ( job . . . ) of which , thus tertullian ( advers . judaeos cap. . ) [ fuit & piscina bethesda , usque ad adventum christi , curando invalitudines ab israel ; desiit a benefieiis deinde , ex perseveratione erroris sui quo nomen domini per ipsos blasphemaretur . ] [ the pool of bethesda had virtue to heal infirmities unto the coming of christ : but it ceas'd to put forth that beneficial gift , after that the name of god was blasphemed by the jews perseverance in their error . ] and ( de baptismo c. . ) having observed , how the gentiles ( in an apish imitation of the israelites , initiating proselytes in the sacred religion , by baptism ) used to initiate themselves , some , to isis ; some , to mithra ; by washings : and to expiate their houses , temples , and whole cities , with sprinkling of holy water ; and to sprinkle themselves in the pelusian solemnities , and the games of apollo , in order to their regeneration and purgation , from the guilt of perjury or manslaughter . ( plutarch . de oracul . defectu . ) and that unclean spirits ( in emulation of the spirit of god its moving upon the waters ) chose to frequent waters , gloomy fountains , solitary rivulets , groves , wells , &c. where they made their appearances , wrought their lying wonders , and laid their baits of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ mischievous benefits . ] he tells us , that the god of israel ( to prevent his peoples seeking cure , at the hands of those quacks ; and going a whoring after those abominations ; and to shew , that his good angels were not behind those filthy daemons , in their power of communicating a saving influence , to that element , with the commerce whereof , evil angels sought to bring men to perdition , ) sent his angel to move the pool of bethesda : which virtue that pool retain'd , till our saviour ( by curing the impotent man , that lay there ) gave notice , that the operation of that pool was now to cease ; and invited the sick to come to him , the fountain of living water . i know theophilact makes not so great a matter of this pool as did the fathers before him ( and that the learned dr. hammond strains courtesie with almost every material word in the sacred text , john . to bring that story into a compliance with theophilacts opinion , that the angel which descended was but some officer , who at certain times , that is , at the great festivals when the greatest number of sacrifices was slain , went down and stirred up those grosser parts which came from the beasts washed therein after they were slain for sacrifice , the congelations of blood that went to the bottom ; by which means they infused themselves more strongly into the water and conveighed to it such a medicinal virtue , as is in the skin of a sheep newly flead , or the warm vital parts of any beast . theophilact was happy in such a second , who by reason of his great reading , quick apprehension and solid judgment might with less ostentation have said to theophilact than the philosopher to his schollar : do thou invent opinions and i will make them probable : for doubtless such hath he made this : and that being the highest epithete which the modest doctor fastens upon it , i hope it will not be imputed as immodesty in me , to take the liberty of shewing my dissent from a person of so deservedly admired worth , and well deserving of the church , both as to the opinion it self , and the reason he brings why he will no further insist upon it , than to make it probable ; because the christian religion is no way concern'd in the miraculousness of this cure , if such it were , it being afforded the jews before christs coming , and continued to them at this time of their resisting and opposing christ. for as it is of apparent use to the christian cause , and to the conviction of the jews , to mind them of the tokens of gods favour they enjoy'd , till the guilt of that innocent lamb's blood cancel'd their charter : [ infaelicissimum infortunii genus est fuisse faelicem ; ] the brighter the sun shone at its going down upon them , the more certain indication it gave of its setting . so this exposition of the text by theophilact , beside the force it offers to the words , offers violence to common sence ; of which i could give several instances , but will content my self with that reply , which dr. hammond gives to that objection ( which he conceives the chief ) to wit , that 't is unconceivable , how the healing virtue of that pool , ( had it arose naturally from the fresh warm blood of the entrails of the sacrifices that were washed there ) could be limited to one , to him , that first stepped in after the troubling of the waters ; for that reason of this which the doctor assigns , arising from the circumstance of the place containing these medicinal waters , which might be of no larger capacity , than to hold one at once : as that is the only circumstance that can be imagined to avoid the force of the objection ; so that hypothesis implies a plain contradiction to all other circumstances of the case , as themselves state it ; for what needed an officer go down into so narrow a hole , when he might have stood at the top , and have poakt up the grosser matter from the bottom with a pole ? nay , what room could there be for him , to bestir himself or to use a colt-staff in the bottom , to stir up the congeal'd blood in so narrow a compass ? or with what water must that water be washt wherein so many hundreds of entrals were wash'd ? for doubtless if it was contain'd in so narrow a compass , it stood in as much need of washing as the entrails themselves : and the immersing fresh entrails therein , after an hundred ( or according to their account many thousands ) had been wash'd therein , would have been the defiling of them , rather than their cleansing . besides , had this curing of only one been but once , or at the most three times a year , and that by a natural virtue infused into the water , the stirring of the sedements from the bottom ; it was wholly in the officers power , to admit whom he pleased , to step in ; and then those multitudes of impotent folk , that lay there waiting for the stirring of the water , and some of them so long ( as the man whom christ cured ) must have been more crazie in their mind than bodies , if they could not collect , it was in vain there to expect good , if they could not make the officer their friend : lastly , what need of a temple-officer's going down to stir the water ? when those whose impotencie lay in their eyes , or any where but in their feet , might themselves have done all that he could do ; to wit , with their feet , or hands , or crutches , stir up the congealed blood , and make it mix with the water ; and really 't is hard to conceive , that among a great multitude of poor cripples , their should not be some , who , when they saw their time , would not strain courtesie with good manners , and make no more scruple of stepping in before the angel , than the mayors horse did of drinking before queen elizabeths . had he been no more than a temple-officer , and not as the king's manuscript reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] the angel of the lord , whose stirring of the pool put a supernatural virtue into it , which by divine dispensation was so bounded , as to the effects thereof , as it should but cure one at a time , and that time not to be foreseen ( as their stated festivals were ) but purely at the divine arbitriment ; and therefore to be waited for by those that came thither for cure ; of which he that first stept in failed not to partake , while the five books of moses ( the books of gods covenant with their fathers ) as so many porches encompassed that nation . ( st. aug. de verbis dom. serm. . ) but , that covenant of peace removed from them , this pool ( though still to be seen ) hath no more virtue in it now , nor ever had since the holie ghost , hath chosen the christian font-water to sit upon , ( st jerom. de locis haebraicis ) than the castalion or colophon wells . i could instance in more privileges , which the second temple was endowed with , beyond the first , which ( as if they had been entail'd upon it ) fell with it . but it would be an infinite labour , to recount all the particulars of that inventory of divine benefits , ( arguments of gods special favour to that people ] which they died seis'd of , at the expiration of their state , and demolishing of their city and temple . gods withdrawing of which from them , is as full an evidence of their rejection ; as his vouchsafing them to them , was formerly of his bearing them more upon his heart , than all the nations of the universe besides . alas ! how many days hath that wretched nation continued , without a king , and without a prince , without a sacrifice , and without an idol , without an ephod , and without a teraphim , without god or any token of his presence , save that whereby he watcheth over them for evil ? under all which heavy stroaks , they are as insensible as solomon's fool , that slept upon the mast : so that to crown his judgements god hath taken from them that tenderness of heart , which their forefathers had in the babylonish captivity , who were jealous of themselves , that god had hardned their hearts from his fear , to their greater ruine : but these though that of their own prophets ( isa. . ) be palpably fulfill'd upon them ; and all the curses written in gods book laying , with all their weight , upon their loynes , yet none of them say [ what have i done ? wherefore is all this evil brought upon us ? ] chap. v. the jews rejected messias to be called the god of the whole earth : and all other gods eternally to be rejected . § . the god of israel every where worship'd where christian religion obtains place . § . the god of israel hath his priests amongst the gentiles . § . no acceptable oblation but what christians offer , tender'd to israels god. § . the gospel hath utterly abolish'd idols , made virmin-gods creep into holes . § . daphnaean apollo , choak'd with the bones of babilas . heathen testimony for the silencing of oracles ; the vanity of their reasons . § . gross idolatry in the roman pale by her own doctors confessions and definitions ( the legend of the golden calf ) yet not in the proper and prophetick sence . § . a third point of prophecy , the accomplishment whereof is permanent and now in being , ( to the beholding of which i refer the atheist for conviction , that the author of our scriptures hath an infinitely perfect fore-comprehension of contingencies . ) is that wherein it is fore-told ; that this , by them rejected , messiah of the jews , was to be called [ the god of the whole earth : ] that this christ , this son of god , against whom the jews took counsel , the bond of whose covenant they brake asunder , the cords of whose royal laws they cast from them , was to receive of his father [ the heathen for his inheritance , and the uttermost parts of the earth for his possession ] ( psal. . ) was to reign [ from sea to sea , ] and to fill [ the whole earth ] with his majesty ( psal. . ) that to this shilo , after the departure of the scepter from judah , [ the gentiles should be gathered ] ( gen. . ) that this branch , out of the root of jesse , wherein the jews saw no form nor comliness , is to reign [ over the centiles ] ( isa. . ) in whom [ the gentiles are to trust ] ( isa. . ) to whom the nations are to come , saying , [ our fathers have inherited vanity ] ( jer. . ) that in the days of this kings son [ all the ends of the earth ] shall remember themselves and turn to the lord , and [ all the kindreds of the nations ] shall worship before him . ( ps. . ) that to him princes should come out of aegypt , aethiopia should soon ( with the first ) stretch out her hands unto god : that his dominion shall be so far extended as [ all kings ] should worship him , [ all nations ] do him homage . ( psal. . ) that it was too small a thing that he should raise up the tribes of jacob , and that therefore god would give him for a light to lighten the gentiles , and to be his salvation [ to the ends of the earth . ] ( is. . . that at what time , the lord of hosts should refuse to accept an offering , at the hands of the jews , and take no pleasure in them or their legal services , his name should be dreadful among the heathen , great among the gentiles : and that [ in every place , from the rising of the sun , to the going down thereof , ] the god of israel should have incense offered to his name , and a pure offering , ( mal. . . and . ) let the atheist consult his reason , and then try , if he can conceive , how that god , who spake by the prophets so many things touching the messias , which are all come to pass and verified in the blessed jesus , could possibly be ignorant of , or falsifie in the main , in the subject it self of all those prophesies , the person of the messias : or that he , who foresaw the rejection of the jews , would not provide himself of another people . but i will not put him to the expence , ( of what he hath not , in the purchase of faith. his own senses , where ever he comes , will inform him of the accomplishment of these predictions : what part soever of the old world he travels through , he may hear the name of the god of israel celebrated , he may see the trophyes of christs victories standing there ; hear the confession of all men , with one mouth , that the god of abraham is the god , that made heaven and earth : with which rebound the mahometan moscos , the christian churches , the jewish synagogues ; for pagan temples he will find none , where the gospel has been . let him ask where he comes , at the hearing of what doctrine it was , that their gentile progenitours came in to the acknowledgment of the god of israel , confessing that their fathers had inherited vanity , had made lyes their refuge : i am perswaded the mahometan will have so much ingenuity , as to confess that their religion found all those parts of the world , whither it hath come , worshipping the god of israel : and therefore that was not the light god set up to the gentiles , to bring them in , to guide them to the one true god of israel ; that theirs found the world inheriting the christian religion , which mahomet himself will not call a vanity ; but for the time its virtue lasted , ( that is , till he put forth his alcharon , ) confesseth to have been a saving , and the only saving religion , as being the appointment of god himself by the hand and ministry of his beloved son jesus christ , the greatest prophet that ever was till mahomet , by mahomets own confession : and the jew may easily be confuted , if he shall have the simplicity to say , that that is a prophecy of the repentance of their forefathers when they forsook the idolatries of the nations they were mixed with ; for 't is the gentiles are to come and say , our fathers inherited vanity ; and the truth is , the repenting jews could not in verity make this confession : for though they for some time took long leases of the idolatry of the heathens , yet those idolatries never obtain'd that prescription as to become their inheritance , as they did in the heathen world , where , long time out of mind from father to son , no other gods but idols were worship'd . or if he should have the face to deny that it was the preaching of the gospel which prevail'd with the nations of the world to come in to israel's god , confessing that the religions of their forefathers were all vanity . for before the preaching of the gospel , 't is manifest that all nations walked in their own way , and in the name of their own gods ; and the jew was so far from introducing the worship of their sometimes god into the roman capitol , as they had much adoe to keep that monster of all roman gods , caligula , from receiving divine honours in the temple of jerusalem , and could not prevent the erecting of his statue in their temple at alexandria , nor the adoration of it in the presence-chamber of the god of israel . besides , let them say by which of their rabbies india , by which aethiopia , by which spain , by which eritain , the utmost coasts of europe , asia , affrica , were converted from idols to the one living god ; as we can shew by what apostles and apostolical persons the world was by piece-meal brought under the obedience of god and of his christ. § . let him next observe , if israels god have that service perform'd to him ; which by his prophets he had declared he would only accept , when he should be called the god of all the earth , any where but in the christian church . if since his rejection of the levitical priesthood ( which then virtually commenc'd , when christ as a priest after aarons order , made upon the altar of his cross ( by the oblation of himself ) a full and perfect propitiation for the sins of the whole world : and was then actually inflicted , when , in the virtue of that attonement , god sent him as a priest after the order of melchisedech to bless the nations , by turning them from their sins . if this god of israel hath , where he is invocated , any priests , taken from among the gentiles , but those of christs institution , that call themselves , and are called ( that is known by the name of ) the priests of the lord. he may find this name scorned by such punie antichrists , as the gospel tells us have ever been , and foretells us will ever be in the church , but not of the church : who being under a form of godliness deny the power , and either out of a blind zeal , or for a cloak of covetousness , decry the evangelical priest-hood , casting contempt upon and practising to abolish that name which the god of israel hath said the evangelical ministers should be called by : doing what in them lay to overturn the foundation of christian faith ; for if there be not an order of men , taken out from the rest , from among the people , called the priests of the lord ; the gentiles are not yet called , nor that god whom we invocate , the god of israel , nor that jesus whom we worship , the christ , the promised messiah ; for of the days of messias it is prophesied ( is. . . ) [ i will gather all nations and tongues , and they shall come and see my glory ; ] and this i will do by setting a sign amongst them , ( by erecting the standard of the cross , [ for those that escape ( those of the jews that save themselves from the untoward generation , by embracing christ ) i will send to the nations , disperse them over the world , to tarshish , pul , and lud , to tubal and javan , to the isles afar off , that have not heard my fame , neither have seen my glory : and they shall declare my glory ] preach christ , the brightness of my glory ( heb. . . ) among the gentiles . [ and they shall bring all your brethren for an offering unto the lord out of all nations : and of them that shall be converted out of all nations i will take for priests and levites : for as the new heavens that i create , remain before me ; so shall your seed and your name remain for ever . ] and again ( isa. . . ) [ ye shall be named the priests of the lord : men shall call you the ministers of our god. ] see here what tender consciences those tender ear'd men have , and how well those laodicean church-men consult the promoting of the honour of christ , and the salvation of souls through his blood , that , rather than we should offend the itching ears of those white devils , would have us wave the use of so harsh a word , so grating a name as that of priests : though it be of the mouth of the lords naming , and the bearing of it among the gentiles , one of those demonstrations of the spirit of prophesie , that christ is come ; and that he , whose priests we are , is the god that made heaven and earth . not but that the romish sacrificers have sacrilegiously abused this name to the abetting their sacrifice of the mass : or , as if names or things , whose use is not necessary , may not be laid aside , when abused : as god took the name of baal out of his peoples mouth , after it had been appropriated to idols , and hezechiah broke the brazen serpent after the idolatrous use of it . yet he that upon that pretence would banish the name of jehovah , or other names of god out of christian use , would leave us never a name to call him by ; for all his names that the gentiles could get at the tongues end , they applied to their idols : and should we exterminate every word or thing that has been made an evil use of , we must speak by signs , renounce our creed , our meat , drink and sleep . how much more cautious should we be of entertaining those principles of a squeasie and mis-inform'd conscience , as induce us to a disuse of that name which god himself hath stampt upon the ministers of the gospel , as their memorial for ever . but , odi prophanum vulgus , & arceo . — i should blame my self for making this excursion before the atheist , if it were not to inform him , that in case , while he is seeking for the accomplishment of this prophesie , he meet with such as disclaim this , and call themselves by another name , and thereby be confirm'd in his atheism ; the church is free of his blood ; for there never hath been any christian church upon earth , whose ministers are not known and called by the name of the priests of israel's god. § . . let him enquire what sacrifices and oblations have been offered him since his name was great in all the world , but that commemorative one of the great propitiation which our high priest made once for all ; that thanksgiving-sacrifice of the eucharist , that well-pleasing sacrifice of a sweet odour we tender him in our works of charity , in our honouring him with our substance ; that living and reasonable service , wherein we offer up our selves , souls , bodies and spirits to the disposal of his royal law ? what incense hath been burnt before him , but prayer from a devout and flaming heart ? what libations have been powred out in his presence , but penitential tears , flowing from a contrite spirit ? let him travel aegypt through and through , he will find no altar there erected to the god of israel , but that table-throne of grace , whereon we offer to him his creatures of bread and wine , and make a commemoration of his son's death . no pillar there set up to the lord , but the eternal monument of his dear love , the triumphant standard of the blessed cross. he will find the jew , the assyrian , the aegyptian , serving the god of israel joyntly in the practise of no religion but the christian. and then i leave it to the atheists discretion to judge , whether it be conceivable , that that god who was so wise as to foresee , and so powerful as to effect this great change , we see wrought in the world , by the gospel ; should be so far wanting to himself , and those of mankind that most sincerely love him , as to have none to worship him , in a way of his own institution ( this sixteen hundred years ) ever since he by his providence hath made it impossible , to tender him that worship himself had formerly commanded : the place being destroyed where god will only accept of such like services ; and the jews having been terrified from rebuilding it under julian , so , as they never since durst reattempt it . the story of which their consternation is thus reported by greg. nazianzen , ( oratione . in julianum . ) julian invited the jews to return into judaea and rebuild their temple , whereupon multitudes of them repair thither , and busie themselves in that work ( with as much zeal as our city-matrons exprest . when those forts and lines of communication were cast up , whereby they excluded themselves from the protection of the best of kings , and cooped up themselves to be a prey to the worst of tyrants ; for as ours then , so ) the jewish matrons , now , spared neither their tender limbs , nor fine cloaths , nor richest jewels ; but as they expended their treasures in hiring labourers , so they themselves did not disdain to serve the workmen by carrying baskets of rubbish , till both masons and servitours were forc'd from their work , by balls of fire issuing from the trembling and gaping earth ; by which they that were not kill'd , had their garments or bodies inured with the sign of the cross : by which marks of god's displeasure , many of them were so far convinc'd , ( that no other religion was acceptable to god , but the christian , as they with one voyce invocate the help of christ , and were by baptism initiated in the christian faith. the substance of this story i have elsewhere alledged out of ammianus marcellinus , one of julian's captains . and nazianzen affirms , that when he wrote this oration , these prints and marks upon their cloaths were still to be seen , is 't then ( i say ) imaginable in reason , that ever since the disannulling of the mosaical service of legal sacrifices , god has been no where worship'd in a way of his own institution ? or is it possible to point out any people upon earth , save the christian church , that worship him in that way which god himself foretold he would erect at the vacateing of the old ? § . . the fourth and last instance i shall give of prophecies , touching meer contingencies , that have been so palpably fulfill'd , as the effect of the accomplishment is now existing , is of those which foretold , that after israel had cast off their messiah , and their god cast off them and taken the gentiles to be his people ; those gentiles , as they came into christ should cast a way all their former idol-gods , so as never again to return to them . of which tenour are those texts , ( isa. . . , . ) [ the lord alone shall be exalted in that day , and the idols shall he utterly abolish ; and they shall go into the holes of the rocks , and into the caves of the earth , for fear of the lord and for the glory of his majesty , when he ariseth terribly to shake the earth . in that day shall a man cast his idols of silver and gold , which they made each one for himself to worship , to the moles and to the batts ; ] this day is that when all nations shall flow unto the mountain of the lords house , &c. ver . . the same prophecy is repeated ( is. . . ) and the effect of it dated , when the lord the shepherd of israel shall rise up against the multitude of shepherds , called forth against him ( the whole crew of idols erected by the gentile world to affront the majesty of heaven ) and make no more of them than a lyon doth of unarmed shepherds , who would scare him away with their voyce when he comes to take their flock from them : and when those flocks shall be turned unto that god , from whom the children of israel have deeply revolted . in that day shall every man cast away his idols , &c. and ( isa. . and . chapters . ) when all the ends of the earth shall look unto god , when to him every knee shall bow , every tongue shall swear , &c. then bel boweth down , nebo stoopeth , their idols were upon the beasts , your carriages were heavy laden , they are a burden to the weary beasts , they stoop , they bow down together ; they could not deliver the burden , but themselves are gone into captivity : ] that is , the heathen great pontiffs and philosophers shall not be able to maintain the cause of those false gods , whom by office and inducement of state they are bound to support , but shall fall down under the weight of that vanity and impiety , the gospel shall charge them with ; and throw off their load , and themselves become christs captives ; so mighty were the weapons of the apostles warfare , to cast down those vain imaginations , that had exalted themselves against the knowledge of the true god , and to bring into obedience to christ the strongest holds that satan by his deputies held in the heathen world. and ( zech. . . ) in that day when a fountain should be open'd , to those inhabitants of jerusalem , to that house of david , that should mourn every family apart , over him whom they had pierced ( which cannot be meant of the jews after the flesh , for it was the gentiles that pierced christ , it was the roman soldiers that platted the crown of thorns , and set it upon christs head , that nailed his hands and feet to the cross , that peirced his side with a spear : to which external peircing of christs body , ( and not to that sword , which the unthankful jew ran through his soul ) the evangelist applies this text , ( john . . ) the spirit of grace and supplication is not promised , to the breakers of his heart , but bones : the gentiles heart that broke his bones , shall be broken , when the spirit convinceth them of that sin : but the jews generally lost under judicial blindness ; ) in that day , i say , that the spiritual judah shall repent and be baptized . ( st. jerom expounds this fountain to be christian baptism , that laver of regeneration ) it shall come to pass ( saith the lord of hosts ) that i will cut off the names of the idols out of the land , &c. and cause the unclean spirits to pass out of the land. was ever any thing foretold with more plainness and perspicuity ? most of those oracles ( and a great many more , which for brevity sake i omit ) are as transparent , as if they had been writ with a sun-beam : in this copious variety of expressions , there is not one ambiguous word , not one dark syllable ; a child may run and read these visions : would then such eminent persons , as their prophets were , in their several generations have run the hazard of having their memories traduc'd in after-ages , by such plain speaking ( having no imaginable secular temptation to it , but against it : ) had they not been ( beyond all possibility of mistake ) assured of the infallibility of that spirit by which they were moved . now the same degree of assurance , which they had à priori ( from the cause ) we may have à posteriori ( from the effect ; ) they could not ( by that more then scientifical vision of those things in the divine mind ; that essential cognition , that simple contact and feeling of god's will , ) [ tactus quidam divinitatis notitiâ melior , essentialis cognitio divinorum , contactus quidam essentialis , & simplex . ] [ jamblicus de cognit . divinorum . ) be more certain , that this would be ; than we may , that it is come to pass , by observing the event . for never were any predictions more manifestly fulfill'd than these ; not one title of them is faln to the earth . there is not now , nor has not been , in any part of the world , since christian religion was planted in it , the least relique of those numberless pagan gods , it swarmed with before that . where , ( not only as to their operation , but being ) are the gods of hamath , and of arphad ? where are the gods of sephervaim , hena , and iva ( shall i say or ) the gods of europe , asia , affrica ? the aegyptian nile spawned fish-gods , their land brought forth gods of grass , and gods that eat grass , their air was darkned with vollies of winged deities : in greece the genius of every species of animals and vegetives ; in rome pallor and terror the fever and jaundice grew into gods ; they had their he and she-deities , for conception , birth , puberty , marriage , merchandice , &c. gods of the closet , of the market ; gods of the close-stool , and chamber-pot ; such as 't is a wonder their own jove did not thunder-strike the adorers of ; such , as one would think , hercules might have scar'd into the holes of the earth with the shadow of his club , or blown away with his fly-flap : but that in the exile of the lawful soveraign , every one has an equal right to the crown ; and in that parity , there is not a chip to chose betwixt a peer and a peasant , a calf will serve the israelites for a god , when they have forgot him that brought them out of aegypt . when men delight not to retain the former of all things in their mind , every man will be a god-wright and frame an image of the deity , of any thing that comes off the wheel of his ever-running imagination . yea philosophy it self , in those times of ignorance , could not castrate the rank fancies of democritus and epicurus of this prolifick god-teeming humour , but that they spawn'd as many gods , that is eternal beings , as there are atoms in their conceipted infinite worlds . in which particular i should think laertius and tully to have wronged their memories , if i did not see ( in this age of improved learning and divine light ) some mens wind-mill-heads grinding the god head of the one eternal , into as many and small grains as there are moats in the universe : if i did not see those leviathans , who make sport with , and take their pastime in deriding the notions of created spirits , and of the adorable trinity of persons in that one uncreated essence ( as finding no bottom of that immense ocean , which faith makes fordable to the meanest christian ; ) themselves introducing an hypothesis of more spirits ( for take divisibility from matter and nothing remains but an incorporeal substance ; and he that talks of a crooked , an hooked , a three-corner'd atome , may , with as much reason , tell us of a square , or triangular circle , except he can impose upon the world a new grammar : as well as philosophy , or perswade all greece to forget its mother-tongue ) than can stand betwixt york and lancaster : i could make infinite more room for them upon the cartesian ground , but that is a field large enough for all the host of heaven to incamp in ; and i shall enlarge their quarters in my reflections upon the other hypothesis which the doctrine of atoms introduceth , to wit , as many persons in the one eternal being , as many distinct individual subsistencies in the one essence of eternal matter , as we can imagine moats in the sun-beams , should they dart themselves ten hundred thousand millions of times further upwards towards the emperial heaven than they do downwards to this globe of earth , and spread themselves round about that vast circumference , in comparison of which this of our habitation is but an atome ; for , give eternity to matter , and you give it the essence of god : make it subsist in atomes , each one distinguish'd from another , and the result will be so many distinct subsistencies in that one essence . give to these subsistencies a power of moving themselves ( which you must grant them , or say they are moved by another , and what can be elder than eternity , or by chance , chance must be then before them ) and it must be the life of reason : and that will make e-every atome an individual person , a rational hypostasis . so that instead of god the father , son and holy ghost , subsisting in one undivided eternal godhead , this new divinity commends to us more millions of divine persons than could be reckon'd up in an age ( should all the men of that age betake themselves all their life to their counters : ) that which we interpret , a troop cometh , in the story of gad's birth ( gen. . . ) some hebrews expound , fortune cometh ; upon which our learn'd antiquary expends the first chapter of his syntagme , de dais syriis , i will not undertake to determine which is the best translation ; perhaps they may both stand with that text , though not better than their conjunction would suit the birth of the doctrine of atomes . for since leah , that blear-eyed , purblind , epicuraean philosophy , grown , under the age of the gospel , past child-bearing , hath upon the knees of her handmaid , zilpah , modern atheism , brought forth into the christian air , her son gad or fortune , as that which made the eternal atomes so happily meet , as to fall into all those comely forms whereof the world consists ; gad , or a troop comes , ( shall i say ) or a legion or a myriad of troops of deities : god the crooked , god the hooked , god the obtuse , god the sharp , god the long , god the short atome ; for it would be a taking of that name in vain to apply it to those infinite forms into which those mens fancies cast those eternal beings , which ( notwithstanding ) they call atoms , with a far greater solecism than he committed with his finger ; who pointed it to the earth , when he was speaking of the glorious furniture of heaven ; and shall rather bestow my time in transcribing that exclamation which our divine poet snbjoynes to the history of those and such like vanities of the polytheists . ah! what a thing is man devoid of grace , adoring garlick with an humble face . begging his food of that which he may eat ; starving the while he worshippeth his meat . who makes a root his god , how low is he , if god and man be sever'd infinitelie ! what wretchedness can give him any room , whose house is foul , while he adores his broom : let my stammering muse add , nor dares not sweep't ; least from his foot arise , so many motes , so many deities . certainly epicurus , if he were true to his own principles , must have been a nasty sloven , and one whose disciples well deserv'd that compellation which the satyrist gives them — — epicuri de grege porci . the hoggs of epicurus his stie . for he and his litter of followers must lie battening in their own dung , for fear of disquieting that eternal matter ; a thing which the deity does most abominate , in their opinion , and therefore does not interest it self in the affairs of the world , but busies it self in dancing and frisking about , and suffers it self to be carried whither fortune pleaseth , and not the scavinger's broom or dung-rake . i do not call cartesius an atheist , though doubtless his philosophy has made many ; but i think i may well enough call his a feminine philosophy , in comparison of that of plato or aristotle , grounded upon principles received by uninterrupted tradition ; though they neither could retrieve all principles of that nature , nor , through want of the rest , always rightly apply those they had received ; and it seems a wonder to me , that so many , who would be counted men in understanding , should be so affected with his systems , which he himself ( if my memory fail me not ) in his preface to his natural philosophy affirmeth , he could make no man understand or relish so well , as one woman , who , though she was a person of honour , and of as great a capacity as any , as all of that sex , yet sure she was not a competent judge of such speculations , had they been truly masculine . she might perhaps have judged of a poem , upon the presumption of sapphos dexterity ; of an oration , and have not gone beyond those bounds to which that sex reached in the persons of amaesia , affrania , hortensia , she might perhaps have found by enquiring of her cooks or scullions , that his kitchin-experiments were true , and by her own discretion see some of them subvert some of the conclusions of the old philosophy ; ( as one fool may spy more faults than an hundred wise men can mend . ) but that they were a foundation , firm enough for his conclusions ; that she , and only she , should discern , is an affront to our whole sex ; if indeed his philosophy be calculated to the sublimest principles of the most masculine and strenuous wits , and not female and vulgar capacities ( who are easily imposed upon by the fallacy of non causa pro causa , though it must be acknowledged to the praise of that excellent lady , that her philosophical genius so far transcended the common standard of her sex , as to make credible that story which socrates relates of the alexandrian hypatia the daughter of theon the philosopher , who excell'd all the sophisters of her time , and either preceded or succeeded platinus in plato's school , ( lib. . . socrat. scholast . hist. ) but i have dwelt too long upon these minim deities , were it not that from their introduction we may learn , to what vanity of mind divine justice gives those men up , that desire not the knowledge of the almighty : and how aptly the prophet speaks , when he saith , they should creep into the holes of the earth : for at the appearance of the sun of righteousness , this whole brood of vermine disappear'd , these hodmadods crept into their shells ; these worms into their holes ; these never stood one fight with our . lord of hosts ; their adorers never struck one stroke in their defence , as they did for their celestial gods , the host of heaven which they worship'd , the gods of the greater and lesser nations : but all in vain : for those strong men that kept the house are all turn'd out of possession by the blessed jesus , and spoil'd of all their ensigns of divine honour : jove of his thunder-bolt , christs still voyce drowning the noise of his thunder : apollo of his bow and arrows , christ's arrows proving more sharp in the sides of python the serpent , than his : mars of his faulchion , christ's two-edged sword proving the better mettled blade : minerva of her spear , being not able , with her target , to defend her self against the artillery of the cross : mercury of his caduceus , by the more sweet charms of the apostles . the lion of the tribe of judah uncas'd hercules , and pull'd off his lions skin over his ears . as that light of light appeared in the east , and gradually shone to the west ; the world ceas'd to fear those hobgoblins , that had affrighted her in the dark : men learn'd to look upon the sun without the ceremonies of adoration , without kissing the hand or bending the knee . as the bread that came down from heaven , hath been broken , to the several nations of the earth ; they gave over baking cakes to the queen of heaven : as the gospel introduc'd the fear of the one blessed god , she shak'd off the fear of false gods , broke down their altars , demolish'd their temples , contemn'd their oracles , and stampt their images to powder . as the god that made heaven reveil'd himself by the preaching of the gospel ; the gods that did not make heaven and earth have been abolish't from off the earth , from under heaven . the romans celebration of the funeral of that coblers crow two years after our saviours passion , gilbert genebrand . ( in his chronic. ) conceives to have been a presage , that now the gospel was begun to be publish'd , the black crow , that is , satan , was shortly to expire at rome , where had been his chief seat and babling , ( as he is quoted by vossius , [ atrium mali spiritûs infractum , imperium obrutum , & quasi sepultum iri . ] ( vos . de idol . . . ) this was but short warning , however , all on a suddain as in a pannick fear the whole army of celestial , terrestrial and infernal , black and white daemons , take themselves to their heels , and quit their ancient seats , as soon as the lord of hosts appears pitching his tent amongst men , and tabernacling in humane flesh. so that now a child may lead those lions , at whose voice the world trembled , before god utter'd his voyce ; none frequent those fountains , caves , groves , oaks for counsel ; at the lips of whose oracles , formerly the whole world hung for advice , in all matters of weight , thither men repaired , there they enquired about planting of colonies , building of cities , about peace and war , &c. ( plutarch . conviv . mor. tom . . p. . ) but they have all lost their tongues since god spake to us by his son. jove's fountain of castalion , and that otherof colophon , ( saith clem. alexand. adhaetat . ) are commanded silence ; and all other prophetick springs have lost their divining tast , whose proud streams swell'd ( of old ) with the honour of being reputed the seats of sacred oracles . one of those silenc'd oracles , ( that of the daphnean apollo , in the suburbs of antioch ) julian would have cured of his dumbness , and he attempted the like elsewhere , ( am. marcol . julianus . . ) [ multorum curiosior julianus novam consilii viam aggressus est , venas fatidicas castalionis recludere cogitans fontis : quem obstruxisse caesar dicitur hadrianus mole saxorum ingenti , veritus rè , ut ipse praecipientibus aquis capessendam rempublicam comperit ; etiam alii similia docerentur : ac statim circum humata corpora statuit exindè transferri eo , ritu quo athenienses insulam purgaverant delon ] julian his curiosity ( in the matter of religion , in order to the defence of paganisme against the christian faith , which he had renounc'd ) put him upon this new project ; thinking to open the veines of the castalion fountain , which the emperour hadrian is reported to have obstructed with a huge heap of stones , fearing least as he was invited to undertake the empire by the oracle of that spring . others also might be taught the like ; he forthwith commands the corps that were there inter'd , should be removed thence , after the same rite as the athenians purged the island of delos . what success he had here or in other places that historian doth not relate , which doubtless so great an admirer of gentilisme as he was would have done , if it had answer'd julian's expectation . and therefore i conceive he sped no better elsewhere than he did at that oracle near antioch , where all the respond he could get from apollo was , that the body of the martyr babilas ( there interr'd ) would not permit him to give oracles , or to do those other freaks wherewith he had formerly deluded the world : whereupon the emperour commanded the christians to remove the sacred relicks thence , which they did in triumph , singing ( saith ruffinus ) those words of the psalmist , cursed be all they that worship carved images , and put their trust in idols ( socrat. ec. hist. . . ) the skeliton of one champion of jesus , masters their armed apollo . but when should i have done , should i reckon up all the trophies of christs victories over idols erected in the evangelical histories ? or to what purpose would it be to bring in witnesses thence , when i am pleading with the atheist ? i will therefore content my self with the testimony of heathen writers for the probat of this point . § . . that pagan oracles lost their speech and credit in the world , when the gospel was preach'd . i have quoted before the respond which the oracle of apollo gave augustus — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the hebrew boy bids me leave this house . and those which porphyrie relates , in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be seen in eusebius ( praepar . evang. lib. . . ) in one whereof he cries out , oh , woe is me ! lament ye tripodes for apollo is gone , he is gone : for the bright light of heaven , that jupiter who was , and is , and shall be , oh! mighty jupiter , he compells me . ah woe is me ! the bright glory of my oracles is gone from me . in another to a priest that asked him which was the true religion ? he gave this answer : thou unhappiest of all priests ! oh that thou hadst not asked me , being now at my last , of the divine father , and of the dear begotten of that famous king , nor of the spirit which comprehendeth and surroundeth all things : for woe is me ! he it is that , will i , nill i , will expel me from these temples ; and full soon will this divining-seat become a place of desolation . and in another , being extreamly urged by exorcismes to break off his uncouth silence , he thus laments — apollo's voice is not to be recovered , it is decayed through length of time , and locked up with the keyes of never-divining silence . zosimus comes ( lib. . ) hath this story ; at selucia a town of cilicia there was a temple of apollo sarpedonius , about which were great flocks of those birds they call seleucides , which apollo used to send to devour the locusts that infested those mens grounds which applied themselves to him for help . but , saith he , the men of this age have rejected so great a bounty of that god. [ it à loquitur homo paganus , quia inductâ christianâ religione , passim ludibrio erat gentilis superstitio . ] vossii de idololat . l. . cap. . ) this speaks that pagan writer ; because at the introduction of christian religion , gentile superstition became every where a laughing-stock ; ( as the excellent vossius well interprets that place of zosimus . ) it was in the reign of aurelian , that porphyrie lived , and he reports these abovesaid responds to have been extorted from apollo before his age. and plutarch who flourish'd under adrian long before porphyrie ( though a devout heathen ) yet confesseth , that in his days the oracle of jupiter hammon ( that had been formerly renown'd ) was faln to decay , that all the oracles in asia , save two or three , were then grown out of date : and in particular , that baeotia ( which formerly seem'd to be all tongue , by reason of the multitude of oracles there resounding ) had lost her speech ; her oracles ( like rivers in an extream drought ) were dried up , and wholly sunk into the earth : so that they who came to draw water there could find none but only at lebadia . that of amphiarius , at which mardonius enquir'd in the median war : that at tegirae , where apollo was thought to have been born , whence the grecians ( in the medic war ) receiv'd a promise of victory ; were become speechless , and that of late ; for i could give ( saith demetrius ) one of the speakers in plutarchs treatise of the decay of oracles , instances of more recent responses received thence , which oracles being now altogether struck dumb ; it were worth the while to enquire , what the reason thereof may be . didimus the cynick urgeth as the reason hereof , the impiety the world was then grown to , which had provoked god to withdraw this favour from it . plutarch rejects this , upon these grounds , for that god did still continue his favourable providence to the men of that age : and that if he had so pleased , he might have taken occasion of as great displeasure against those ages to which he afforded oracles : for there were then good and bad , and the good as far out-numbred by the bad , as now . ammonius ( by way of preface to this enquiry ) layes down this ground . we must ascribe this cessation of oracles unto divine providence ; ( for if we deny that he hath silenc'd them , we lay a ground for suspition , that he did not erect them : and indeed who can tongue-tie them , but he that gave them a tongue ; and assigns this as the reason , why so many of them were then ceast ; because greece was so depopulated with continual wars , as that water , for the greatest part of it , would have run waste , if apollo had not dried up the springs ; what should he do with his hundred mouths , at which he formerly spake , now when he hath no greater an audience , than may all hear from one mouth ? cleombrotus , will not allow , either that god spake in those oracles , or did by special dispensation silence them : but ascribes this to the mortality of those middle essences , those amphibious spirits , the mean betwixt god and man which inhabited those prophetical seats : of whose mortality philippus , ( another speaker in that colloquie ) gives an example in that story i have formerly related , of the death of the great pan. and demetrius another ; in the following story . when the emperour ( saith he ) sent me into britain , i , out of curiosity sail'd to the isles called sporades : in a neighbour isle to which , i found some few inhabitants , of whom i learn'd that those isles were accounted sacred , as being the habitations of the genii , who when they died caused perturbations in the air , tempests on the sea , and many portentous sights ; such as hapned while i was there , an argument that at that time a spirit was deceased . briefly , ( for why should i follow him step by step while he is hunting which way oracles went ) after he hath thrown on the whole pack of philosophers , and in vain smelt for a reason of their then cessation in plato's . in the hermits . and in epicurus his infinite worlds , the best he can find in this , that there was in those places certain breathings of subterraneal spirits which actuated the divining faculty of the mind ( as the light doth the eye ) and made it exert it self in prophesying , which in time were either wasted or diverted to some other place ; as it happens to fountains , which in length of time either dry up or flit , by reason that the subterranean fire , which distills them , either goes quite out for want of fuel or creep after its fomes , till it meet with matter enough to feed it , and caverns long enough to be limbecks for such distillations . a salvo which is neither broad enough for the sore , for it cannot be a sufficient reason why all the oracles should at once be silenc'd , nor consist with common principles touching those delusive responds ; and exploded by cicero ( de divinat . ) nor comparable to that which the christian brings and the oracle of apollo himself was forc'd to acknowledge , though so much against his will ; as when the obstinate pagans would not rest satisfied with that answer , but labour'd to overcome his obstinate silence , and by charms extort a better respond from his tripos ; that he might be no longer forc'd to speak so much to his own disgrace ; he stifled his prophetess , whom against her will they thrust into the cave ; when by all ordinary dumb shows he had first exprest his dislike of their making enquiry at his oracle , the victim standing still as without sense at the first libations , and scarce shrugging when they rain'd , powr'd whole showers of water upon him . what could the poor dumb idol do more towards the rebuking the madness of the enquirers that would still be asking questions of him , after he had so often and with so much passionate grief told the world he was tongue-tied from giving any other answer then this , that he was forbid by an higher power ( the hebrew child , whom all gods are commanded to obey and worship ) to give answers ? what could the poor dumb beast do more towards the stopping them in that prohibited way , than to stand stone still , neither winnying , as we say in the north , nor wagging the taile ; neither tossing her horns nor shaking her ears , when water was poured on her head : it being a received maxim in the pontifical schools , that when the libations proceeded not canonically , it was an infallible sign of the aversion of the daemon , of his dislike of what they were about , [ capram argui frigida affusa , si non moveatur . non enim esse animae secundùm naturam affectae , non moveri atque affici cum libamenta inverguntur . constanter verum est , litare signum esse exiturae sortis ; non litando demonstrari responsum nullum exiturum iri . ] ( plut. ibid. . ) and a principle with the delphick priests , that if the sacrifice during the libation , did not furiously rage and fling about , not her head only , but her whole body , it was a demonstration that apollo would give no answer , had no mind to speak at that time : quos perdere vult jupiter dementat , whom god intends mischief to , he takes sense from ; and therefore though the g 〈…〉 sullen stupidity spake apollo's sullen silence , yet pythia must down into the cell , she must take the question , and fit brooding upon the tripos to hatch an answer : but no answer she receives from the daemon , saving that which stopt her own breath , and all future access to delphos . for at her first entrance into the prophetick cave she was replete with a malignant and dumb spirit , and by hideous shrieks exprest she was not able to bear the burthen of the enraged daemon by whom after she had been every way tost , she was at last hurl'd up to the mouth of the den , in so ghastly a posture , and with so terrible a clamour , as frighted away not only the inquirers , but the whole college of the priests , and nicander the wizzard . this is the last news we hear in pagan authors of the delphick oracle . § , of the hitherto-accomplishment of the last branch of those kind of prophetick texts , viz. that where the gospel comes , it utterly abolisheth all pagan idols , so as they shall never get footing there again , our eyes may inform us : if we carry them through those countries where christian religion hath once been establish'd , though many of them have , by publick sanction , since exploded it ; yet we shall find christ still keeping possession of those countries , by parties professing the gospel there ; in all mahometan nations there is a remnant of christians . and though christian religion be discountenanced by the secular power , yet hath there not been any where a restauration of any of the pagan gods , or any god allowed to be worship'd , but the god of israel , the god that made heaven and earth . though the christian world be deplorably immers'd in metophorical idolatry of pride and self-adoration , of avarice and making gold its hope and delight , of sensuality and making a god of the belly ( which is in us the same translated foolery , that the worshipping of garlick was in the old aegyptians . ) though the school-doctrine , touching the worshiping of angels ; images and saints departed , bids fair for the restauration of the pagan doctrine of daemons , and would bring the vulgar into extream peril of as gross , as senseless idolatry , as any the heathens committed , if it were practised ; ( which i add because i think the veriest ideot a wiser man , than to follow the dictates of those great clarks , who always musing in their cells , bring forth sometimes ( through want of concourse with men ) as inform notions , as those lumps of flesh , or concealed menstr●a's , which some virgins are delivered of , without the knowledge of man , when the passive seed of that sex betaking it self to the matrix obstructed , and wanting the plastick male sperm , to digest it into form ; piles it self into a rude heap . ) so monstrous are some of the issues of these mens brains , brought forth upon this subject , as cassander , that wise and yet zealous papist , cannot lick them into any tollerable or practicable form : and therefore adviseth charles the fifth , that biel's doctrine , which substitutes the virgin mary , or other saints in the office of christs mediatorship , might be exploded ; that those titles given her , of queen of heaven , queen and mother of mercy , our life , our hope , light of the church , advocate and mediatrix , might be laid aside , that those liturgical forms , wherein a power is ascribed to her to command christ now reigning in heaven , might be expung'd . such as these , ora matrem , & jube filio . if you pray to the mother you command the son. oh faelix puerpèra , nostra pians scelera , june matris impera redemptori — that he would wholly prohibit all ostentation of reliques and take care that the people might be taught to reverence the true reliques of saints only , to wit , the examples of their piety and vertues . and as to the worshipping of images , he wisheth that the german and gallican churches had still persisted in the opinion of the ancient church , and of their progenitors ; for it is , saith he , more manifest than that , i should need many words to express it , that the worship of images hath proceeded too far and the faction or rather the superstition of the vulgar hath been indulged more than enough , insomuch as to that height of adoration , which even the pagans gave to their images , and to the extreamest vanity which the heathens shewd in fashioning or adorning their idols , there seems nothing wanting among us ; and therefore perswades the emperour that the ancient doctrine might be restored and the new restrained . though the like hath befaln the roman church which befell the jewish in the wilderness . when moses ( as their legends tell us ) to try who was guilty of forcing aaron to cast the golden calf , order'd them to drink of that water into which he had cast the powder of that idol , which the idolaters greedily gulping , spilt some of it upon their chins ; whence their beards became of a golden colour , and betrayed them , to the avenging sword of their innocent brethren . a romance hansomly exprest by peter rhenensis , as he is quoted by mr. selden in his syntagme de aureo vitulo ; whose poem hath this close — hebraei tradunt mosen fecisse quod audis vt sciret solos hac ratione reos . nam rutilans auro monstrabat barba nocentes , dum patulo latices fluminis ore bibunt , aurum quod fudit aaron descendit eorum in barbas tantùm , qui coluere bovem . let who please dispute the truth of this story , i shall only give the english and moral of it . to try the guilty , moses , ( as 't is said ) made israel drink the powder he had braid the calf into . those reliques of their sin greedily hausted , drilling on their chin , gold-die th' idolaters beards , and mark them out , for levie's sword from 'mongst the guiltless rout . thus the church of rome hath contracted the colour of the calf upon the golden locks of her shrines and images , by drinking too deep and too gredily of the cup of pagan abominations , and thereby hath bewrayed herself to have the calf in her heart , a very strong inclination to the grossest idolatries of rome heathen , and to stand in extream need of that admonition which cassander gave her , that she would remove the scandall she hath given to the mahometans , to the reformed churches , and the soundest part of her own communion , by countenancing such doctrines and practices , as in the judgment of her own doctors , consequentially abett as perfect paganism as ever reign'd in the pagan world. yet notwithstanding all this , if we lay aside this jangling with words , and take idolatry in its native proper and old prophetick sence ; a sence which any thats come to the stature of a man , may stride over at once : and not suffer ourselves to be abused by those over-acute unhappy wits , who cut this term into as many thongs as will compass the whole body of romish superstition , and by sub-dividing those thongs , would bring the innocent and pious ceremonies of the church of england within the compass of that word idolatry : by which art 〈…〉 thing which we disgust and will not comport with our most carnal humours , may be brought under a suspicion of being idolatrous : for , quantitas continua est in infinitum divisibilias ; a dexterous hand may cut as many thongs out of one thong , with a pair of french scissers , as a bungler with a pair of garden-shears , can cut thongs out of one hide . let us then leave this logomachie , this contending about shadows , and not presume either to teach the holy ghost to speak , or to wrest his words from their genuine sence to our humours ; and nothing will be more apparent to us than that ; neither the church of rome , nor any other society of men whatsoever , that once embrac'd christianity , have apostatized to the embracing of any of those pagan gods whom the gospel ejected ; or to the worship of any god , but of that only wise and eternal god that made heaven and earth . him alone the mahometans , him alone the papists worship , with that degree of divine honour , which is proper to the deity . and as to the church of rome , she so far abhorrs idols , in the sence of those texts which foretell their downfall under the gospel , as she is famously known to have converted in these last days some heathen nations from idols to the living god. and that not only by force of hand , as the spaniards attempted upon the americans at their first arrival there ; but by force of argument , and evidence of miracles ; not such feigned and legerdemain sleights of hand , as she pretends to do in order to the conviction of those , who have either upon just cause forsaken her communion ( in those things wherein she has forsaken the communion of the catholick church ; ) or have been shut out of her communion ( though they could have been content for peace sake to have walked with her in point of external practice ) meerly because they could not find in their heart professedly to abjure the communion of the blessed apostles , the primitive and universal church : such as cordially believe in jesus christ ; for whom miracles were never intended by god , but for them that believe not : and therefore , though her priests in offering to shew miracles in christendom , declare themselves so far to be ministers of satan , or of him whose coming is after the power of satan , with lying wonders : yet among the infidel americans they may , and certainly do work miracles ; not as papists , but as christians ; not in the virtue of papal innovations and singularities , but of the remains of the old and catholick christian religion mixt therewith : as i believe any of our ministers might do , did their zeal to propagate christs kingdom carry them out , to preach the gospel , where it only can be preach't in propriety of speech , to that yet heathenish part of the world. this point our hot-spurrs might do well to consider , who stretch their stentorian throats with outcries against the churches apostracy to pagan idolatry : whereby in effect they decry the blessed jesus , and pronounce him an impostor , and not the very christ. for the prophet christ is by the power of his law and spirit , utterly to abolish heathen idols , out of the several nations of the world , upon their submitting to his sceptre . so as they should never regain their old territories , but be and remain totally and finally exterminated from off the face of the whole earth , and from under the whole heaven . chap. vi. touching the millenium , revel . . § . pagan idols fall , and satans binding synchronize . christianity grew upon the empire by degrees . § . charity 's cloak cast over the first christian emperours . § . . theodosius made the first penal laws against paganisme : § . . honorius made paganism capitall ; then was satan bound . § . in complyance with which old testament prophecies the spirit of jesus reveils ( rev. . . &c. ) to st. john , that upon the roman empire's embracing of christianity , satan should be cast into the bottomless pit ; and there chain'd and sealed up untill the expiration of the thousand years , in which christ should reign , as sole lord upon the earth ; so as he should not deceive the nations any more ( that is , as he had done ) till the end of those years , and then he should be loosed for a little space , and go out and deceive the nations , and draw them into a desperate engagement against the holy city , and the camp of the saints . expositors do macerate themselves and perplex the church with disputes about the sence of this text. but they are most at a loss in placing the aera of the commencement of these years : and that rightly stated will give light to all the rest . i therefore begin there , and date it at the empires submitting it self to the sceptre of christ , when he gave the world , ( as the empire was then reputed to be ) that terrible shake , as made it cast its old gods. when , at the rising of his majesty so gloriously , as the emperour acknowledged it ; the imperial laws were made to serve christ , which till then had been against him ; for awe of which the idols were hid in the holes of the rocks , even by such as did not believe , as they had been broken before by them that were believers , as st. austin well applies that distinction ( isa. . ) [ donec projicerentur à credentibus idola , & à non credentibus absconderentur ] ( august . de consensu evang. . . ) and since which time satan hath been wholly restrained from prevailing with the nations either to erect new gods or to restore the old . though i am not very solicitous to assign the precise point of time , when the kingdoms of this world so became the kingdom of god and of his christ , as satan was ejected out of his ; as he and his angels , the daemon-gods , and the creatures , whom he had perswaded the world to worship before the creator , were cast out : both these growing up by such degrees , both as to place and thing , as 't is far easier to see the effects , than observe the steps they made while they were in motion toward that existence : herbam crevisse apparet , crescentem non cernimus : we must not deny the grass to be grown at midsummer , because we cannot tell in what minute of the spring it began to put forth , or saw it not growing ; yet these particulars are beyond dispute . . that pagan idolatry kept possession even of those provinces of the empire , whose local governours were christians before the conversion of the emperour ; of which we have a clear instance in paphos ; where , though the governour thereof , sergius paulus , was converted to the faith , early in the days of the gospel , yet we find the temple of venus there long after that : for titus vespasian visited it , and had fortunate responds thence touching the jewish wars , and his own affairs . ( tacit. hist. . ) sergius might , as the jaylor , as the centurion , purge his own family ; but the reforming of his province was no more in his power ( saving what his example and the exemplariness of his family contributed thereto ) than the jaylor had to reform his prisoners , or the centurion had to reform his band. . that after the conversion of the empire , every particular province thereof was not actually brought under the obedience of christ , but those earliest which were nearest the imperial seat , and most under their observation , and obnoxious to the due execution of its laws for christ. thence we find the gandavi not converted , nor their altars of mercury demolished , until the reign of heraclius , ( anno . ) nor flanders submitting to christs sceptre , till anno . nor germany scarce attempted by the preaching of the gospel , till gallus and columbinus communicated it ( anno . ) nor westphalia , till that ( anno . ) abbus and niger converted it to the faith. nor frisia , till pippin having subdued their pagan duke , ( anno . ) wilibrod , bishop of york , planted the gospel there . nor holland or saxony , till about the year . they were brought under christs yoak , by the preaching of swibert , winefred , and aderbert , english bishops , nor denmark , till king herald their first christian king , ( anno . ) nor hungary , till geiffa ( anno . ) received it from henry the d . as the condition of his marrying the emperours sister gisela , that himself and his subjects should be baptized . nor pomerania , till anno . nor the vandals , till anno . nor the prusians , till anno . nor the rugians till jeremare ( anno . ) became both their prince and priest. nor livonia , till ( anno . ) nor tartary , till . nor lithuania , till . ( asted chron . convers. ) . the incroachments which christianity it self made upon the emperors was by degrees . it prevail'd upon tiberius his conscience so far , as he forbad the prohibition of it , but not as to put him upon the practice of it . it obtain'd of philip arabs ( who began his empire , anno ) so far , as he made profession of it , but did not enjoyne it to his subjects . it obtain'd of severus , to permit his mother mammea to profess it , even in the imperial court , and origen to preach it , in the royal family ; but himself did not embrace it . constantius , the father of great constantine , though the gospel prevail'd not with him , so far , as to make him a christian ; yet he was so much a favourer of christians , as to give them a toleration in his dition , who fled from the rage of his three bloody persecuting colleagues , and to retain those as his domestick servants in the palace who stood firmest to the profession of the christian faith , rejecting such as he found ( contrary to their better perswasion ) conforming to the pagan worship , to please him , saying , they that would not be true to their god , would dissemble with their emperour . ( euseb. de vita constantini , lib. . cap. , . ) and toward the close of his life renounc'd the politheism of the gentiles , and betook himself to the service of the one only god ; so as his court bare some resemblance of a church , there being in it , the ministers of the lord dayly officiating for him , and praying with him . ( id. ib. cap. . ) it gain'd so much authority over constantine the great ; as he not only profest it , but commanded his subjects to practise it : but yet the ethnick worship was still publickly allowed . [ christianos optavit esse omnes , coegit neminem . ] ( titulus decret . eus. de vita con. lib. . cap. . ) constantine order'd ( as that which was manifestly behooveful for the tranquillity of the empire in that time ) that every one should have liberty to chuse and worship what god pleased him best . ( eus. ec. hist. . . ) and not only in 〈◊〉 , but his successors reign to gratian , paganism was allowed in the senate-house ; where the pagan senators ( the christians looking on , the ashes from the altar , the smoak from the sacrifice , choaking them ) took their oath at the altar , before their giving their vote . to which purpose , after gratian had demolisht it , the pagans moved valentinian to restore it , at the publick charge , as being of publick use : and that this had been their custome , under valentinian the elder , appears from that excuse st. ambrose makes in his behalf , viz. he knew it not , no person informed him of it . ( lib. . epist. . ) yea , constantine himself , and his successors , christian emperours ( down as low as gratian ) retain'd still the title and office of great pontiffs , and accordingly order'd all businesses , concerning the ethnick ceremonies , by their deputies . mirabile dictu ! saith the learned meed , ( vol. book . . chap. . . ) and because it seems so to him , it seems to me worth a more serious ponderation . that the christian emperours , unto gratian , were a kind of samaritane christians , serving the god of israel , with their own country-gods ( though with a vast disparity of respect : and the later , perhaps , but in complement and policy : as naaman bowed in the house of rimmon ; or jehu proclaim'd a feast of baal , that i may not lay an ignominious blot upon the memories of those pious princes ) is more manifest than that it needs more proof than what pagan history gives . constantine could hear the orator of the hedai ; stile his grandfather , claudius , numen : and his own favours to the hedai , remedia numinis tui : could indure , to see the images of all the gods of that city carried in procession to meet him , [ omnium deorum nostrorum simulachra protulimus tibi occursura : ] and to hear , that in thankfulness for the benefits receiv'd at the hands of constantine , they offer'd gifts in their temples ; ( in that panegyrick was made in their name , printed at the end of pliny's panegyrick for trajan . ) he could with patience permit the orator of triers , to call claudius , a companion of the gods , nay a god in heaven : ( imperator in terris , & in caelo deus : ) whom the temples of the gods waited for ; who was now receiv'd into the council of the gods ; jupiter himself giving him his right hand : and to commend constantine himself , for visiting apollo's temple ( vidisti apollinem tuum ) ( in his panegyrick , ibid. ) all this to me seems not so strange , as that those kings of judah , who were educated in the law of god , should have god's approbation as men fearing him in the main , though they ( contrary to as express a precept as any is in the whole law ) took not away , but suffer'd their people , and sometimes used themselves to sacrifice in high places , as jehosophat and asa. ( reg. . . reg. . . ) § . how much more might this connivance of the emperours stand with true piety , who being some of them nurst up in gentilism , had not the means of knowing the will of god , which those kings of judah had , which was st. ambrose his excuse for valentinian the elder , his coming at the pagan altar in the senate house , ( in the place forealleged , ) and the rest of them , having their reigns incumbred with secular , but especially with ecolesiastical wars , ( and those about the main fundamentals of christianity ) as they had not leisure to inquire into the niceties of practical points of christianity . it was much that those of the west imbrac'd christ as god , and that those of the east prefer'd him before idols , then when it was disputed among christians , whether he were god or no. or had they had opportunity to study the will of christ , as to that particular of the magistrates duty : yet their temptations against an exact conformity to it , in that case , ( wherein their political interests were so much concern'd , ) were so great and almost invincible , as that may plead for our charitable censure , except we our selves had never been drawn , by the loadstone of our temporal concerns , to strain courtesie with conscience . or had they been never so willing , at any charge or hazzard , to conform to god's law once manifested to them ; yet it might have born a dispute , whether , in that juncture , it were their duty , to shew any greater discountenance , than they did , to the old , and so much doted on , religion of the gentiles ? especially having those great examples of jacob's connivance at laban's idols , in his own family , and among his wives ; till he had an opportunity ( after the settlement of his affairs ) to purge his house of those idols : and of david's permitting his wife michal , to have an image of the same kind with those of laban's , as the jewish doctors say , quoted by mr. selden ( in his syntag. de teraph . ) and described by them , to have been the head of the first born of their clan , the founder of their family , wrung ( as the priests did the heads of fowls to be sacrificed , lev. . . and . , texts which they alledge , for the illustration of this rite , ) off , and season'd with salt and aromaticks . to which ( having placed it upon a golden plate , whereon was writ the name of that unclean spirit , which they believed they had called into it , by their barbarous rites , and lighting candle before it ; ) they gave divine honour , and applied themselves , for resolution of all difficulties as unto an oracle . such were the gods which both david and jacob tolerated in their own families , while they had not power to cast them out . upon the account of the same law ( that of necessity , that has no law ) the first christian emperours were forc'd to tolerate gentilism . constantine prefaceth his decree of immunity , with this excuse . it is necessary for the preserving of publick tranquility , &c. ( euseb. hist. . . ) but where there was no danger of destroying the common peace ( by provoking a major part , as in the case of the arrians ; he orders , that all the churches of those hereticks be forth with overthrown , and their assemblies be no where suffer'd , either in publick or private . ( euseb. de vita const . , . ) whereas gratian , on the contrary , finding the party of arrians formidable , and swarming in all places ( by reason of that indulgence his predicessor valens had used towards them ) fearing some general tumult , if he should hastily distress so numerous a multitude as they were : gave order that they and all others might have churches and oratories with freedom and immunity : but he being once settled , and joyn'd with theodosius , ( and thereby made strong enough to quell them ) commanded that all heresies should be silenc'd for ever , as interdicted by the laws of god and man , that none should any longer presume to teach or learn prophane doctrines ; ( codicis lib. . tit . . ) from which consideration of the difference of times , st. ambrose told valentinian the younger ( advising with him whether he should gratifie those of the senate , who requested that the altar , at which the senators , that still adhered to gentilisme , had used to be sworn : ( note , it was the fashion of the romans to stand before the altar , when they took an oath , — jures licèt & samothracum , et nostrorum aras — ( juvenal . sat. . ) as it was also of the jews , ( reg. . . ) and the oath come before thine altar . ) before they gave their vote in the reigns of his predecessors christian emperours , might be rebuilt , having been demolish'd by his brother gratian ; ) that if gratian had not had the heart to throw down that altar , but had left it standing , yet he would advise valentinian to overthrow it , seeing the pagan party , both in the senate and among the vulgar , was less formidable then , than it was at that time when his brother had the courage to demolish it : for they that prefer that request ( saith he ) do abuse the name of the senate , while they present that petition to you in its name , who are only a few pagan senators [ pauci gentiles communi utantur nomine . ] as i remember , when about two years ago , the like petition was preferred , with the like subscription ; damasus , bishop of rome , sent me a libel , which the christian senators ( far more numerous than the pagan ) gave out , wherein they declared their disowning of that petition . ( ambros. lib. . epist. . ) a manifest argument that those first christian emperours could not be more rigorous against paganism , than they were , without hazarding the publick peace , and danger of turning all into confusion , by a precocious zeal , by reason of the numerousness of those that then profest it , which as it decreas'd the severity of their decrees against it increased . princes must do as they can , when they cannot do as they should : in which case they do what they should , when they do what they can . god accepting the will for the deed. it will be an harder task to free them from guilt , in their retaining the office of great pontiffs , and being present at the pagan altar , &c. but for the last it may be pleaded , ( for the extenuation at least of their crime ) that they had the example of jacob's taking an oath of laban , in this form [ the god of nahor judge betwixt us ] ( meaning that god of the caldees which nahor and abraham and their forefathers worship'd before abraham's call ; ) and eating with him upon the same heap whereon he had sacrificed to that god , ( calvin in locum : ) [ nec dubium est quin jurandi formae responderit sacrificium . ] jacob himself sacrificing to the true god , and swearing by him , whom ( to distinguish him from that god which laban sacrificed to and sware by ) he calls the fear of his father isaac , not abraham ; because abrahams fear ( for some time ) had been the god of the caldees , but isaac ( being born after his father had left his country and country gods , and entred into covenant with the only true god ) never had any other god , for his fear , but the eternal god. ( gen , . ) that isaac was in presence , while abimelech sacrificed to a false god ; and heard him swear by the name of that god , at such time as he made a covenant with him : ( gen. . . ) percutiamus faedus tecum , let us make a covenant with thee by sacrifice , and ratifie it by oath ; the antient use being to slay victims , at their making of covenants ( whence the phrase of icere , percutere , ferire faedus ) ( vossius etym. ) betwixt the parts whereof he that swore passed , as he pronounc'd his assent to the covenant , ratifying that assent with such like execrations , [ ità me dii mactent — si sciens fallo ] let god mangle me as i have mangled this victim if i wilfully break this covenant : ( livii . lib. . lib. . ) this ceremony god observed in his entring into covenant with abraham . ( gen. . . . ) by the deputation of that smoaking furnace and burning lamp that passed between the pieces on that same day wherein the lord made a covenant with abraham . excellently has the imcomparable grotius determined this case of conscience : [ se tamen , si quibuscum negotium erat , adduci non possent ut aliter jurarent , contraxisse cum eis ( idololatris , ) ipsos quidem ut opportebat jurantes , ab illis autem juramentum accipientes quale haberi poterat . ( grotii de jure bel. lib. . cap. . . ) if those with whom the patriarchs had to do in the point of mutual swearing could not be induc'd to use another form , than in the names of their country gods , they used to contract with them , though they were idolaters , they swearing as they should , and taking such an oath from those as they could possibly obtain . i might also alledge the example of naaman who , ( according to the best expositors ) putting this case to the prophet : whether he declaring openly , that he believed there was no god , but the god of israel : and yet bearing that office under the king , as the king at times , leaned upon his shoulder , when he went abroad ( for greater state : ) if the king should go unto the house of rimmon , while it was naaman's office to wait upon him ; and naaman should there bow , not in reverence to the idol , but in a civill respect to his master , who could not bow , if naaman , upon whose shoulder he lean'd did not bow ; whether , i say , in this case he should sin against god in committing idolatry was the question he put to elisha . and the prophet in his answer to it assures him he may go in peace , that is , his doing thus in such circumstances would be no occasion of breach of peace betwixt the god of israel and him . upon this example the protestant divines assured the elector of saxony whose office it was to bear the sword before the emperour , and to whom the emperor had sent a command to attend upon him in the performance of that office , while he went to mass ; that he might lawfully observe that imperial injunction ; because , [ ad suum officium esset evocatus ] he was called to the performance of his duty ; whereupon , the elector accompanied caesar to the mass , [ non vel ut ad cultum divinum ad missam accedens , ] not addressing himself to the mass as a religious duty , but to the performance of the civil duties of his calling , ( sleidan comment . lib. . ) and lastly , i might urge , that the pagans themselves ( forc'd by the arguments of our men and their own mythologists ) were at that time brought to an open and avowed confession , that the gods of the gentiles were not gods , properly called , but either created spirits , in the invisible ; or infused properties , into the several species of things in the visible world. so as jupiter signified no more then ( even in the gentile dialect ) than the heat ; and juno no more , than the moisture of the air , and that their erecting altars to them , was no more but an acknowlegement , in particular , of the favours bestowed upon mankind by the one eternall god , by their hands , as his instruments . the change of the propriety of those heathenish names must needs mitigate the harshness of their sound , even in christian ears , if not make them as little offensive then , as the names of saturn , sol , luna , jupiter . mercury , mars and venus , are at this day : when , for distinction sake , we apply them to the days of the week , and as that verse of st. austin ( contrà academicos tom . . p. . ) sic pater ille deùm faciat , sic magnus apollo ; with that comment which himself makes of it : or that of the flocena oratour , utter'd to constantine in his panegyrick , [ quod ceres mater frugum quod jupiter moderator aurarum , quicquid illi parciùs dederunt nobis , amen ex beneficio tuo natum est : ] whose contexture speaks no more but this , that constantine's remitting to the flavians the customes due to the imperial crown , had made them amends for what they suffer'd , either through unseasonableness of the weather , or barrenness of the ground . but to enlarge here , would carry me too far from my intended scope , which was to shew how by inches the gospel gain'd upon the roman emperours . to proceed therefore in that discourse — § . christianity so far gain'd upon valens , though an arrian , as he would not aid the gothes , but upon condition of their embracing the christian faith : which they did so cordially , as when by the treason of stillico they were set upon in their march toward gallia , where the emperour had allotted them quarters , by some companies of jews on the lord's day , they scrupled to make resistance , though in their own defence , because they would not shed blood on that day which was dedicated to the honour of our lord ; till the jews , abusing this their over-religious opinion , in observing no mean in slaughtering them , taught them man by man to betake themselves to those arms which altogether they had resolv'd rather to die than use upon that day . ( vives de getis . praef . ad august . de civitate dei . ) yet valens neither received christ for god , nor restrain'd his own subjects by any penal law from the publick worshipping of idols ; any more than valentinian the elder , of whom marcellinus ( lib. . cap. . [ hoc moderamine principatus inclaruit , quòd inter religionum diversitates medius stetit , nec quenquam inquietavit , neque ut hoc coleretur imperavit , neque illud : nec interdictis minacibus , subjectorum cervicem ad id quod ipse coluit inclinabat , sed intemeratas has partes reliquit ut reperit . ] he was famous for this moderation of government , that he standing neuter , among the diversities of religions ; neither disquieted any man , nor commanded that any one religion should be observ'd rather than another : nor did he by threatning interdicts , bend the necks of his subjects to that religion which he himself profest , but left as he found all those parties inviolated . it prevail'd so far upon gratian , as he refused the pontifical stole , when it was tender'd him by the college of pagan priests ; saying it was unlawful for a christian to be installed in , or to manage the office of great pontiffs . but i do not read that he prohibited the college to officiate , or the inferior priests to sacrifice ; for i find heliadius , the sometimes master of socrates scolasticus , to have officiated as a priest of jupiter , and ammonius , as a priest of apis , at alexandria in the reign of theodosius the elder , and the temples of idols every where standing and frequented , if i may call that frequenting , when , ( notwithstanding that there had not yet been made any penal laws against gentilisme ) the assemblies there were so thin'd and the number of pagans faln to that ebb , as julian the apostate to gain the empire and the good will of the provinces was fain to counterfeit himself a christian : ammian . mar. julianus . ) and jovinian , obtaining the better of him , threatned his army when they elected him emperour , with a refusal to accept of that office , except they would renounce julian's and accept of the christian religion ( socrat. l. . ) which had been a strange piece of fool-hardiness , had not the christian party of the roman legions been then more numerous , for all that so many christians had parted with the military belt , rather than continue in those commands , which they could not injoy under that tyrant julian , except they would forsake the ensign of the 〈◊〉 nay , when the imperial laws were against the faith , it so prevail'd , as the idol-temples under trajan , were in a manner dis-frequented , as pliny informs him ( lib. . epist. ) this i here insert , that my reader may know it was not by force nor might of the secular arm , that the new jerusalem was forwarded in its building . marrie , that the idol-temples should go down without hands , that the earth should open her mouth and swallow them up quick , or that god should beat them down with thunderbolts , would have been a most groundless and presumptuous expectation . and therefore this emperour gratian , served christ in putting his hand to that work , by demolishing the altar in the capitol , where the senators till then had been sworn , and confiscating the revenues of it ; which gave a colour of equity to the petition of those , that begg'd of valentinian , that it might be rebuilt , and the service thereof maintain'd , out of the treasury : a colour which st. ambrose handsomly wipes off , [ quod enim vel fisco vel arcae est vendicatum , de tuo magis conferre videbere , quàm de suo reddere . l. . ep . . ] by telling the emperour , that that would be a restoring of the pagan service , at his own proper charges , and not a restoring of what belonged to that altar , as its revenues ; for being confiscate , they were now become the revenues of the imperial crown , but that gratian did subvert any but that altar , or set any mulct upon idolaters , is more then i can find in any good authors . theodosius the elder was the first emperour that universally prohibited the publick practice of gentilisme through the empire , commanding their temples and altars every where to be thrown down , and their statues to be melted into pans and kettles for poor people . the execution of this decree at alexandria was committed to the care of theophilus , the bishop of that see ; who in ransacking those depths of satan , those cages of unclean birds , brings to open light those shameful mysteries and obscenities , as the revelation of them drives the pagans to that rage as they furiously make head against the christians , and slaughter such numbers of them , as the governour , with his military bands , was fain to come into their rescue , and to aid the bishop : by whose help he utterly abolished the idols temples , and all their statues , but one , which he erected in the open market , to be a witness to future , of the folly of former ages , in adoring such mis-shapen monsters ; at which helladius was more vext than at his destroying all the rest . ( socrates lib. . cap. . ) this emperour pull'd down the crows nests , but restrain'd not the boyes from climbing the tree : nor hindred the birds from building nests in private corners . for the gentiles were still permitted their secret chappels and conventicles , even in the imperial cities and courts : some of whom were in that favour with the emperours as that they were admitted to places of highest honour , emolument and trust . macrobius , a grecian by birth , and a zealous gentile by religion , was prefect of the sacred bedchamber to theodosius : and had so much interest in his masters affection , as for his sake he made that decree ; that they who bore that office , should , in point of honour be equall to the chief military and urbane magistrates , among whom macrobius to have the precedency . ( isaac pontan . in notis ad macrobium pag. . ex scaligero . ) optatus , a pagan had the military government of constantinople committed to his charge under theodosius and his son arcadius : ( socrates hist. eccl . . . ) with as much impunity was gentilism practised in the metropolis of the western empire , under his brother honorius , at the beginning of whose reign , when the gothes , under alaricus , took rome , there were very many heathens not only in the city , but senate , by whose order it was determined , that the pagan worship should be restored and celebrated in those temples which had by theodosius been converted to the use of the christians : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] ( sozomen . . . ) for i see no necessity of collecting from this passage , that any other temples were then standing , but what were transferr'd to a christian use : to which that passage of orosius ( l. . cap. . ) adds strength , where he writes that attalus , the governour then of the city , and a pagan ( for he was christned by a gothish bishop after he was joyn'd with alaricus ) sending for the thuscian magi ( who promised by thunder and lightning to drive away the barbarians , ) enter'd presently into consultation with the senate , about restoring to their idol-gods , their sacred places , and celebrating their rites . so i render his [ continuò de repetendis sacris celebrandis tractatur ] [ sacris ] comprehending places , as well as ceremonies ; and [ repetendis ] implying the recovering of sacred things out of the hands of those who then had the possession of them , and therefore not applicable to the gentile sacrifices which the christians never touched , but their temples , which were converted from the service of idols , to that of the true god ; as that magnificent one of serapis of alexandria was , at the same time , and by the same decree of theodosius . so numerous were the pagans then in rome , as dr. hammond thinks ( and not but upon good grounds ) that it is pagan rome is threatned in that prophecy ( rev. . . ) and according to that prophecy , punished by alari●us : the christian party being some departed with honorius , their emperour ; some with innocentius ▪ their bishop unto vienna : ( come out of her my people , rev. . . ) as lot out of sodom , ( saith orosius l. . c. . ) and the rest overpowered by the gentile faction , animated by the hopes they had of attalus , that he would professedly favour and set up gentilism , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] and restore the an●●ent temples , and feasts and sacrifices : ( sozom. l. . ) § . . hitherto then we see the dragon , the old serpent the devil , still abroad and at work ( even in the imperial city ) at his old trade of seducing the nations to gentilism , and , which is more , prevailing with them to endeavour the restauration of the pagan religion , after it was prohibited by penal law by theodosius : for eugenius and arbogestes , with a mighty army attempted to restore ethnicism which theodosius had utterly abolisht , saith mr. meed , ( vol. . book . chap. . ) after whose subduing of those two tyrants ethnicism never made head more in the roman empire , saith the same learned author . indeed the whole current of history makes it evident , that ethnicism , never after that , appeared in the field against christianity : yet we find it after that conspiring in the senate , to subdue the faith , by the help of the gothish arms , invited thither by the heathens , and therefore so dreaded by the christian party , as multitudes of them upon the irruption of the barbarians , either conceal'd or dissembled their religion to save themselves from the rage of the enemy , till ( contrary to their expectation ) they perceiv'd that god had turn'd the sword of the goths against the pagans . ( st. jerom. ep . . ad prin . & ep . . ) and that alaricus had given order to his soldiers , they should neither touch persons nor goods which they found in the christian temples . and we find it after that practised in private chappels , til● honorius made it capital , for any to worship idols either in publick or private . [ quis enim nostrum , quis vestrum , non la●dat leges ab imperatoribus datas , adversus sacrificia idolorum ? at certè , longè ibi paena severior constituta est illius , quippe impietatis capitale supplicium est , ] ( saith st. austin to the patron of the donatists , epist. . ) which of ours , which of yours , do not commend those imperial laws against the sacrifices of the pagans ? though the pain inflicted by those laws be far more severe than that which the law inflicts upon the novatians : for those make it death for any to commit those gentile abominations . at which period of time , if i would be positive , i would fix the beginning of the thousand years which we have in this long discourse been pricking to its seat . for it is most natural to interpret the chain wherein satan was bound , to have been those imperial laws ; and the key of the bottomless pit , that supream authority and power of life or death , invested by gods ordinance in them that bear the sword ; and actually exerted in those laws , by opening the mouth of the pit , and making it gape upon such as should persist in those impious and inhumane idolatries by the ghastly look of that terriblest of terribles , the pagan was frighted from that diabolical worship , and by that fear of his , shut up satan , and deprived him of power , any longer to deceive . insomuch as immediately after the promulgation of those laws , though all did not embrace christianity yet the whole empire renounc'd politheism ; all strife thereabout being supprest , and so eradicated even out of the most talk●ive schools of the grecians , as if any sect of error then rose up against the church and the faith , it durst not step upon the stage to contend with the christian , but cover'd with the christian name ; so that the platonicks themselves , ●●d it not been for some plausible placits they could adhere to , without fear of incurring the penalties of the imperial laws , must of necessity have generally submitted their pious necks to the yoak of the only invincible king christ : and have acknowledged that word of god made flesh who spake and that was believed , which the boldest of them were afraid to reveal to the world . ( august . dios . ep . . ) but i dare not be peremptory in determining the precise moment . all that i assert in this is , that if the thousand years of satan's binding ●e begun at all , the beginning of them cannot be dated lower than the promulgation of those imperial edicts , neither do any place them lower who are of opinion that the millenium is not yet to begin . from whence i inferr this irrefragable conclusion . if the millenium be precisely the term of years ( satan at the utmost was let loose in the year of grace ) that then the christian world has outlived grace years , according to the least compute of that hypothesis : and if we begin the account higher up , with those that date its commencement either at christs birth , as the annotator upon king edwards bible , that he may make the millenium expire at the rising of the papacy , or at the passion of our saviour with st. austin , when indeed he was virtually bound up , and by sentence of law cast out of his old possession . [ mille anni tempus est à passione christi , in quo non permittitur diabolo facere quicquid vult , ] ( aug. tom . . pag. . ) or at the fall of jerusalem with the learn'd dr. lightfoot ; or at constantine's embracing christian religion with dr. hammo●d ; or at the conquest of theodosius over arbogestes , that they may make it comport with the several incroachments which mahomet hath made upon christendom , there will remain from that sum of a thousand years so great a space of time , as will by no means comport with that [ short space ] ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to which s. john limits the time betwixt the completion of the millenium and the end of the world ; there having already been run out ( and god only knows how many more hundreds of years may yet be to come ) according to the largest and middle accounts [ . ] according to the least account almost [ . ] years since satans loosing : the least of which parcells he that can account a little space , in comparison of [ . ] years , may by that kind of arithmetick turn every word in the bible into cyphers , and make their significations of no value , but what his own preoccupations vouchsafe to put upon them . and therefore as those of our divines , who date the binding of satan so early , as the fall of jerusalem , should do well to consider , how the sceptick will be answered , when he can shew satan at liberty , so many centuries after that , and deceiving the empire and its metropolis , so far as to perswade it to retain its old gentilism , and to create new gods , such as antinous , and their deified emperours . so those of them who fix the date thertof or centuries lower : though they obviate that objection ; ( for since then , the empire has not been prevail'd with , to worship any of its old pagan deities : ) and rightly date the binding up the old serpent , and spoiling him of power , to impose upon the empire after his old guise . and leave a far less number of years remaining from his supposed loosing . again , then they that date his binding so early , yet they should have considered , that the least number that any of them leave , is more , in common sense , then a little space ; and to have look'd twice about them , before they had granted the millenaries their sence of a thousand years , and receeded from the common opinion of both schools and fathers , that that number does not signifie any certain or determinat space of time , in this prophecy ; but indefinitely , that whole time intervening betwixt satans binding and the end of the world , except that little inconsiderable moment , wherein he shall again be suffer'd to go loose . aquinas parallels this text with ps. . . he ●ath remembered his convenant for ever , the word which he commanded for a generations ; that is , saith he , for all generations , or as the text expounds it self , for ever : ( summ. p. . quest . . art . . ) [ non significat aliquem certum numerum , sed designat totum tempus quod nunc agitur in quo sancti cum christo regnant . ] therefore exprest by a thousand because that is the most perfect number , as aquinas there shews and as they think who derive the latine mille from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenitudo ; est ●nim millenarius numerus quaedam plenitudo : ( vossius etymologie . ) not to the third or fourth , but to all generations as r. obad , expounds , at once that text , and those words in the second commandment : well exprest by st. austin , by a comparison drawn from the ages of men : the last age , saith he , which begins with the coming of christ , unto the end of the world , is not computed by any certain number of years , as old age , which is our last age , hath not a determinate time , according to the measure of our other ages ; but doth it self alone , sometimes take up as much time as all the rest : and because comparisons only illustrate , but are no probations , he gives this reason of it [ ut occultus sit judicii dies , quem utiliter dominus latere oporter● demonstravit , de genefi contrà manic● . l. . c. . ] that the knowledge of the day of judgement might for our benefit be concealed from us . chap. vii . the millenium , yet to come , is a dream of waking men. § . the millenaries shifting of aera's , apes of mahometans and papists . als●ed's boreal empire . § . mr. meeds principles overthrow the faith , and placits of the ancients . christ will come not to convert but destroy the jews . satans binding synchronyzeth with the downfall , not of mahometanism , but gentilism . § . america though anciently inhabited , yet unknown to the ancient church , and therefore implicitly only comprehended in her faith , hope , and charity . § , the millenaries impio●s and uncharitable conceptions , touching the gogick-war . their triumphant church-millitant . § . christ will find more faith in america than in this upper hemisphere . § . satan's chain shortned in the lower , not lengthened in this upper hemisphere . § . the opinion of the millenaries , that the thousand years are not yet begun , not incumbred with this inconvenience , which presseth them that would have them past ; which perhaps is the reason why some able men abett that opinion , and flie to it as a sacred anchor , to secure the credit of this prophesie . and in very deed there can no other salve be applied to the hypothesis of a precise determinate number of years . upon which account i am forc'd to quit that hypothesis , as being put to this hard choice ; that i must either , by adhering to it , conclude that period of time is finisht so long ago , as will not comport with that short intervall which st. john interposeth betwixt the accomplishment thereof , and the consummation of all things ; or that those thousand years are not yet begun : or else by quitting of it vindicate my judgment into the christian liberty of holding that that is good , rejecting what is manifestly false ( even in the opinion of the far most , ablest , and antientest divines ) by fixing ●pon these conclusions . . that the millenium is not yet concluded , though more than a thousand years be run out since its commencement . . that that binding of satan , that chain of restraint , under which he shall be held , at least to the dawning of the day of judgement , hath been laid upon him , ever since the imperial law made gentilism capital . . and that the expectation of a seculum of a . years yet to come , wherein satan shall be any otherwise bound from deceiving the nations , than he hath been this years , or wherein the saints shall any otherwise reign upon the earth with christ , than they have done for the same space , is a castle-built in the air of fancy without scripture-grounds . i have given my reasons why i cannot subscribe to them that think the millenium finish'd , and some , why i think it began where the antimillenarians generally dated it ; and shall make further proof of both those points , in laying down the reasons why i dare not follow those that think it is not yet begun . . i dare not chuse for my guides , in interpreting scripture , such as have palpably misled their followers , as often as they have assayed to point out the beginning of their fancied millenium . of this bran were they who a while ago have perswaded the world that satan was to be bound in that [ anno mirabili ] that wonderful year . ( that very year when hell broke loose . ) and when those ductile souls , who by their perswasions were induc'd into a belief that at the top of that hill , at the fulness of that time , they should touch the moon with their fingers , found themselves abused . these crafts-masters in perverting the word of god , encourage their idiotproselites ( who had not so much wit as children , to dread the fire after it had burnt them ; ) to lift up their hands that hang down , to strengthen their knees , enfeebled by their disappointment of as great hopes as they have of heaven , and to walk after those blind guides ( in hope still to see the dawning of this day of a years ) from hill to hill , from date to date ; till at last the frustration of their expectations , that the heavens would fall and men would catch larks , anno . converted most of their scholars into papists or atheists ; having gaped all that year after christs reign on earth , ( which they then hoped to see as verily as the mexicanes expect the end of the world the last day of their rota ( an almanack calculated for years ) they would have made work for the tinker , had they , at every approach of their conceited millenium , broken all their pots , kettles , plate , and all kind of utensils and houshold-stuff ; as the mexicanes do theirs , the last day of their rota , as conceiving they shall never more have need of such things , ( scaliger de emendat . ad finem lib. . ) but i wonder more that the learned and judicious alstede should court this cloud with so indefatigable an importunity , as in order to his laying hands upon it , he runs at one breath , to the top of four hills , makes no less than four epocha's for the beginning of it . upon such principles as alsted proceeded upon , ( viz. the great conjunctions ) albumazar foretold the expiration of christian religion ( after it had reigned a thousand years ) above six hundred years ago ; and r. abraham avenaris gatherd , that the messias would come in the year of christ . there being in that year a conjunction of jupiter with saturn in cancer ; or at the utmost anno . when there was the same conjunction in pisces . [ frustrà miselli aliûm expectant messiae adventum , quam gloriosum illum quo in nubili veniet ad judicandum orbem : ] ( vossius de origine idolelat . . . ) but in vain ( saith vossius ) do these wretched jews expect any other coming of the messias , than that glorious one , when he will come in the clouds to judge the world. are not protestants as bad as they , in looking for any other christian millenium , than that which is now current ? seeing mahometans expect the expiration of christian religion at the end of this millenium ; upon the very same grounds , that some of us expect the millenium , yet to come ; and that upon no better principles , than john aunius a popish doctor of wittenberg ) assured to the emperour , victory over the turks ; and to the pope , the whole worlds coming in to , and continuing under his obedience , for a thousand years , to begin , anno . but the issue , saith beroaldus ( chron. l. . c. . ) shewed by what spirit he was led , and bewrayed the madness of the prophet . and doubtless pope sixtus the fourth would have been as mad as he , had he prick'd up his ears , to have them claw'd by that wide-gaping promiser ; as our fanaticks did theirs , to listen to the alarms that alsted gave them to their holy wars . for to return to him . his first aera of the reign of saints , of the blessed millenium , should have commenc'd , anno , . when i was scarce got out of my childs coats ; and therefore i my self could not make observation of any glorious change , then happening : but i was told , that the sun still kept the same station in the heavens , and had the same operation upon earth , which it used to have within the memory of man ; that the moon retain'd the same spots in her face , which she had , when alsted first saw her ; that boyes were as towardly , neighbours as loving , princes as gracious , subjects as loyal , the rich as liberal , the poor as well reliev'd in times past , as since that year . his second aera bore date , anno , . i was then of age to observe , how the bonny scot got him up to this hill to see christ enthron'd on the presbyterian tribunal , and all that would not submit to that his government , sitting on the stool of repentance ; who have since , without walking in the counsel of the ungodly , sate in the seat of truly divine scorners of all such bug-bears . the third an . . upon that mount were seen the feet of them that preach'd the everlasting gospel ( as they blasphemously called that form of government , they were then about to erect upon the ruines of whatever was ancient , sacred , and should have been dearer to us than our lives ) that publish'd to our english sion those glad tydings , that now the time was come that the saints must reign , st. rebels , st. plunderers , st. murderers , st. regicides . the fourth an . . but our hot-spurrs had not patience to wait so long ; many of these covetous wretches , who under a cloak of religion trouble the waters that themselves may fish for preferment and estates , may have death gnawing upon them before that time come ; and therefore , that they might be guawing the bones , and eating the flesh of the mighty , they anticipate the time , and pitch upon an . . as the season appointed of god for the conversion of the jews , the fall of antichrist , the binding up of satan , and the reign of saints : things ill put together ; for though i believe that the reign of saints which they look for , will be coetanous to the jews conversion ; that is , they will both be ad graecas calendas , when geese piss holiwater , yet i think the reign of such saints as they are , will rather be the rise than fall of antichrist , and the effect rather of the loosing than binding the devil . as they mist it in the mis-joyning of things incompatible , so they were strangely wide in their calculation , leaving out the round sum , a thousand , and pitching upon the fragments . however they did wisely at last , to trust to alsted no longer , after he had mocked them thrice . for all that he himself is so confident of the futuriety of that blessed millenium he dreamt of , and of its beginning to commence at one of those periods he had prescribed , as he concludes that discourse thus : according to the time that i have set down in my speculum , the boreal empire shall arise , which god will erect by the lim of the north , to the astonishment of all those that vili-pend this our harmony , which we have demonstrated and pointed out , as it were , by the finger . the harmony which he harps upon , is the concent of three volumes ; that of the bible , or divine prophesie ; that of the heavens , or judicial astrology , and that of history or experience : all which he thinks he hears in consort , playing this lesson , singing this song , as verily as the pythagoreans heard the musick of the stars . this confidence of the author threatned one of our astrologers into an opinion , that this lyon of the north was that king of sweden , who proved a dead lyon by that time the almanack was out of date , wherein he was proclaim'd . and therefore i would think all that are not resolved to run out of their wits in the pursuit of chimaeras , should take the grave counsel which st. austin gives ( de civitate . ) where he adviseth us to let our fingers rest from all such figure-flinging ; for that all who have hitherto attempted to reckon , or rather guess , when their glorious time shall begin , have been found to have been false prophets ; and whoever shall yet essay such calculations , will speed no better in the experience of after ages . § . the eagle-eyed meed fore-saw this inconveniency , and therefore protests against , determining the time when this millenium shall take place , and the forty two months end . and in his discribing the state of this seculum , disowns the fooleries of the common millenarians , charged upon them by st. jerom , ( in prologo . in lib. . explicat . in esaiam . ) though that learned man wrongs st. jerom , in his charging him to have mis-stated the case of the chyliasts : for those whom he mentions , tertullian lactantius and irenaeus , held those opinions , which st. jerom affronteth ; which the alexandrian dyonisius confuteth , and after that confutation apollinaris standeth up to maintain : viz. [ mille annorum fabulam ; auream & gemmatam jerusalem , instaurationem templi , hostiarum sanguinem , otium sabbati circumcisionis , injuriam , nuptias , partus , liberorum educationem , epulorum delicias , cunctarum gentium servitutem , &c. ] all mention'd by lactantius particularly , and comprehended in that sentence in general . [ denique tunc fient illa quae poetae aureis temporibus facta esse , jam saturno regnante , dixerunt ] ( de divino praem . lib. . c. . ) yet meed in drawing his conceptions of it , proceeds upon those suppositions , that are very hard of digestion , and draw after them those absurdities , as will make an uninterested person suspend his assent to those conclusions , which stand in need of such supports , and are built upon such premisses , as not only overthrow the foundation of faith , but bid defiance to the placits of those ancients , upon whose bare authority this new doctrine is built . to instance in such points , as have both those bad properties . it is the conceipt of our modern soberest millenaries , that christ shall visibly appear , at the beginning of the blessed millenium , to convert the jews ; as he did for the conversion of st. paul , wherein he exhibited a type and model of that means and method he would use for the conversion of the whole nation : a strange way of interpreting the gospel-history ! but i omit that now , and shall only compare this assertion with that of lactantius ( de divino praem . . . ) [ quem ( secundum adventum ) judaei quoque & consitentur & sperunt : sed frustrà ; quoniam necesse est ad eos consolandos revertatur , ad quos vocandos prius venerat : nam qui violaverunt impié humilem , sentient in potestate victorem : eaque omnia quae legunt & non intelligunt , deo compensante , patientur , quippe qui peccatis omnibus inquinati , & insuper sancto cruore perfusi , ab illo cui nefandas manus intulerunt , sint ad aeterna supplicia destinati ] such , as that second coming of christ , which we christians look for , the jews expect and hope for , of their messias , but in vain : for of necessity he will return to comfort those whom he came at first to call : whereas they that impiously despised him , when he came in humility , shall find him a conquerour , when he comes in power : and those things which they read and understand not , touching the glorious appearance of their messias ) they shall suffer ; god compensating to them the just reward of their rejecting christ , when he came in the form of a servant ; as a generation of men , who , to their other sins , have added that of imbrewing their hands in his sacred blood , and therefore to be destin'd to eternal punishment by that very person , on whom they laid their wicked hands . and with that of origen , i have formerly quoted , who tells celsus , he dares say , the jews shall never have any other call , than that they have had already : nor never be taken again into christs sheep-fold . now whether our modern millenaries , by deserting the ancient in their opinion of the jews final rejection , do not also destroy the truth of as plain prophesies , as any are in all the bible , and ( by consequence ) the foundation of our religion , which is built upon the veracity of the prophets , i leave my reader to judge , by what hath already been said upon that point . . the modern millenaries make the binding of satan synchronise with the subversion of mahometanism and popery : but the ancients assign its beginning to the downfal of gentilism : ( lactant de divino praemio , lib. . cap. . ) [ sic extinctâ maliciâ & impietate compressâ ( debellato , capto & vincto improbo ) requiescet orbis , qui per tot secula subjectus errori , nefandam pertulit servitutem , non colentur ulterius dii manufacti , sed templis & pulvinaribus suis deturbata simulacra , igni dabuntur . ] upon satans binding , malice being extinct , and impiety supprest , the world shall rest ( from idol-worship ) which for so many ages had undergone a most wicked servitude ; after that , gods made with hands shall no longer be worship'd , but their images shall be tumbled down from their temples and altars , and committed to the flames : according to that of sibyl . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he shall take off that intollerable yoak of our servitude , that lay on our neck , and abrogate impious laws and tyrannical bonds . and that of another sibyl . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . men shall break in pieces their idols , and tear their rich furniture . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the manufactures and accoutrements of the gods shall be burnt up . in which point , as they spoke consonant to the holy scripture ( for that makes the reign of god alone to concurr with the abolition of idols ) so they laid a sure ground for the fathers of the succeding century to conclude , that the beatum millenium , the reign of the saints on the earth with christ , and the time of satan's binding was then commenc'd when they saw paganism wholly exterminated from the earth . idols either broken or cast into holes all the then known world over : for the fathers generally never dreamt of the antipodes , but in scorn of their possible being . for a millenary i will name lactantius : ( institut . lib. . cap. . ) [ quid illi qui contrarios vestigiis antipodes putant ? num aliquid loquuntur ? aut est quispiam tam ineptus , qui credat esse homines , quorum vestigia sunt superiora quam capita ? aut ibi quae apud nos jacent universa pendere ? fruges & arbores deorsùm versùs crescere , pluvias & nives & grandinem sursùm versùs cadere in terram ? & miratur aliquis hortos pensiles inter septem mira narrari , cùm philosophi & agros & maria , & urbes & montes pensiles faciunt ? ] for an antimillenarian , st. austin , who ( de civitate . . ( censures the relation of the antipodes to be an incredible fable . now st. austin , who lived to see the utmost bounds of the empire , and of this upper hemisphere , subjected to christs septer , and freed from the service of idols , speaks of those prophesies which foretel that christ should reign from sea to sea , and to the worlds end , as then fulfilled : and lactantius would have joyned with him in that triumphant song , had he lived to that age , and seen that one god alone exalted in the earth , who in his time was rival'd with so many false gods. § . but you will say , this was triumphing before the victory , a mistake of the fathers , to think the whole vvorld was become christs , when one half of it stood out against him . in answer to this objection , some say and have perswaded themselves to think , that america hath not been long inhabited ; but that it was first possest by such pagans , as from the light of the gospel , and the penalties of the imperial laws fled thither before the face of jesus , as the tyrians to carthage , from before joshua . if this surmise were true , it would be a good salvo , and give light to those passages in old testament prophesie ; where it issaid , the idols shall go under ground , be cast to the moles and bats , to that hemisphere which was then uninhabited , &c. but it is wholly against reason , that a place so near that part of the world , where noah's posterity first seated themselves , as some question whether it be not the same continent , ( and others confess them sever'd by a narrow sea , ( fullers miscelan . l. . c. . ) should not more early be found out ; noah having taught the world how the seas might be made passable , and those parts where he seated his children so crowded with inhabitants , as men , to enlarge their quarters , and to avoid hunger which breaks stone walls , forc'd their way to new seats through the most inhospitable climates . secondly , i therefore prefer here this answer , that this upper hemisphere in the common dialect of the prophets signifies the whole world , god being pleased to accommodate his language to the conceptions of the vulgar : and therefore he himself put that new song into the churches mouth , wherein she triumph'd in her christ , as install'd sole king over the vvorld , when he gain'd that eminent part of it into his possession , that had been the stage of scripture-history , and of the apostles peregrination , and was at that time , both when they were given out , and began to receive their accomplishment , the only known vvorld . not that i subscribe to that of mr. meed , that this hemisphere is to be solely partaker of that universal restauration which the scriptures mention , and what nation soever are out of its bounds , are reserv'd for christs triumph at the day of judgement , and to be destroyed with that fire which shall consume those armies that shall compass the holy city , which that learned person conceives shall be listed by satan in america , and thence drawn up against the camp of the saints ( that is , as he opines ) the old vvorld men wholly reigning with christ. for this is not only contrary to experience , whereby we learn that that new vvorld is coming in a pace to christ. ( vide heylin . amer. . ) but other express prophesies that mention the round vvorld , and all that dwell therein ; all nations whom god hath created , as portions of christs inheritance , that mention every tongue and every knee , confessing to , and bowing to the god of the whole earth , &c. and therefore , as those that lived before the discovery of this new found vvorld might , when they saw the old converted , appropriate that universal restauration unto it in faith and charity , extending themselves to the utmost bounds of the explicite hope of those centuries , which preceded that subjection of that old vvorld to the royal law : so we to whom the knowledge of the new vvorld is communicated , by our excluding of that from the benefit of redemption , transgress the law of faith , hope and charity . . of faith ; for though the belief of the being of the antipodes be no article of christian faith , yet the belief of their future call , upon supposition of their being , is : that is , he that knows there are tongues and knees under the earth , is bound to believe that in gods appointed time , every knee there shall bow to , every tongue there shall confess to the only true god : yea , were i sure by a certainty of reason , or indubitable intelligence , that men inhabit the vvorld in the moon , i were bound to be sure , by an equal certainty of faith , that the inhabitants of that vvorld shall have their season of grace as well as we . . of that hope which the primitive church had , which expresly dilated it self to the expected conversion of all nations , and implicity ( upon supposition that there were nations and languages there ) of those of the lower hemisphere . and . lastly , of that charity wherewith the first christians embrac'd all that vvorld they could grasp with their minds . from which christian charity , how far do they deviate , from whose pens fall such unmerciful sentences , such bitter things against the poor americans , as the defence of their hypothesis , naturally draws from our modern millenaries ; from the guilt of which uncharitableness they will hardly be acquitted , by wiping their mouths , and ascribing this severity [ justo , at nobis incognito , dei judicio ] to the just , but to us unknown judgement of god , upon that so great a part of the vvorld . for though the deferring of their conversion so long , may piously be ascribed to the secret and incomprehensible counsel of the all wise god : at the depth whereof in this case , ( of his having mercy upon some of the most barbarous gentiles , so early in the day of the messias , and so long before he had mercy on far more civilized nations ) reason and religion call upon us to stand astonish'd , and so much more as we cannot conceive any other reason thereof but the divine will : yet for men to frame to themselves an image of divine justice , inconsistent with that mercy which god hath proclaim'd , he hath treasured up in his christ for all nations , to be manifest in its due and appointed time ; and in defence of their own foolish imaginations , to plead gods secret counsel , against his reveiled purpose , is to add the sin of sacrilegious impiety , to that of barbarous inhumanity . § . thirdly , in both which , the placits of the millenaries , touching the gogick war are so deeply immerst , as i wonder how such conceits could find place in the pious head of mr. meed , as those are which he lays down ( rol . pag. . ) where propounding to himself this question , from what quarter of the world , from what kind of men that huge army was to come that should incompass the holy city ? he resolves it must be raised in america , and consist of the inhabitants of that hemisphere that 's opposite to ours . and next enquiring into the cause of that their invading our world ; into the arguments whereby satan should ensnare them into this engagement ; he determines it can be for no other reason , but that they may mend their quarters , possess themselves of a more fertile soile and live and die here in this upper hemisphere where they may enjoy a resurrection ; which perhaps they think is a priviledge appropriated to this world of ours . for this it is that they shall invade the holy city , that is , this upper half of the earth , the sole seat of righteousness ; and for their making this invasion in pursuit of these ends , god shall rise up against them , as so many gyants fighting against heaven , and in an instant destroy them by fire from heaven ( volum . . book . . p. . ) let us examine these responds of the greatest oracle , of the most refined learning , that ever opened its mouth in defense of the millenaries cause . . say that world be now as horrid as germany , or gallia was in caesars time , may not the cultivation thereof , for more than a thousand years , render it as fertile and delectable then , as our world is now ? the old serpent must be grown into his dotage , if he can ( after a thousand years musing in his den ) study out no better an argument , than that topick affords , to engage the americans to invade this upper world. . how can it be a manifestation of the righteous judgment of god , to destroy the americans , for that crime , which the christian hemisphere is a thousand times more deeply immerst in the guilt of , than they ; who have suffer'd those things by us ( while we have been harasing those countries , ) as were enough to prejudice them for ever against the reception of that religion , whose professors are so unjust and barbarously cruel , were it not that the almightiness of prophetick truth will carry on the purpose of god , against all the blocks that can be laid in their way to christ , by man. josephus scarce any where more bewrayes the spirit of a pharisee , than in lib. . cap. . of his antiquities : where he censures polybius for saying , antiochus epiphanes came to a miserable end , for attempting to plunder diana's temple : for ( saith he ) the intention of sacrilege , which he did not actually commit , seems not to have been a thing worthy of such a punishment : yet , in the sequel of his discourse , he recovers himself , and speaks like a man of reason : if polybius think , that to have been a sufficient cause of his ruine : with how much more probability may it be affirm'd , that the vengeance of heaven overtook him , for that sacrilege which he not only intended , but perpetrated upon the temple of jerusalem : with how much more reason may i argue against this cause of the americans overthrow , assigned by this learned man ? must they perish for but designing an encroachment upon us , who have made so many unjust encroachments upon them ? must their thoughts of retaliation , of repaying the inhabitants of this upper plane , that measure they have been meeting to them , be punish'd ( by the righteous judge of all the earth , that respects not persons ) with so severe and suddain a destruction ? . how much less can the inflicting of so dreadful a vengeance upon them be imputed to their seeking a place of burial amongst us , where they may lye down in hope of a resurrection : as conceiving in this part of the world to be that elizium , beyond , god knows what hills , where the souls of righteous men rest in joy : ( as dr. heylin reports of them in his america ) can any thing be more strange or abhorrent to christian ears , than that either satan should tempt them to , or god punish them for , such an undertaking ? . as it is an article of faith that the church is catholick , that is , at once , in all its members , in point of necessary doctrine : they all , and every one , in all ages , and places , holding the same form of sound words . and successively , in respect of place , as well as time. and therefore to assert the exclusion of any place ( much more one half of the earthly globe ) finally out of that church , bids defiance to the christian faith : so 't is the confession of all , that this church shall be militant here on earth , as to the state of every particular member , ( who have remains of corruption within them to grapple with ) and , as to the general state of the whole , being incombred , in all places , with the bad neighbourhood of such visibly wicked ones , as either maliciously excind themselves by separation , or are justly ( for their contumacy ) cast out of her communion ; ( such as make up the devil's chappel , where-ever god hath his church : from whence will necessarily flow these inferences . . that to put such an interpretation upon dark and prophetick texts , as makes them present the church on earth in a state so triumphant , as leaves her neither spawn of corruption within , nor the seed of the serpent without , for the exercise of her repentance , faith , hope , charity , patience ; is a giving of the lye to those numerous , plain , and open-fac'd texts , whose uncontroverted sence , ( and words not capable of perversion ) inform us the direct contrary . that the net of the gospel gathers good and bad , which shall not be sever'd one from the other till the last day ; that the tares grow with the wheat till the end of the world ; that is , the local and visible church shall have a mixture of formal members in it , that are not of it ; insomuch as when christ was personally present with the college of the apostles , they were not all clean ; that church of his own gathering had a simpering judas , who could cry , hail master , and kiss his lord , while he betray'd him . and as all the visible members are not good ; so the best and sincerest member is not all good , venus hath her mole , the moon her spots , the best christian his infirmities ; there is not a man upon earth that sinneth not ; and whoever saith he hath no sin , he sins in saying so . so that the old serpent , when he shall be let loose again , will find wicked instruments of his malice against the church , ( his own evil seed ) among the wheat where-ever that is sown ; and therefore the millenaries , in confining him to the lower hemisphere to gather his army in , by which he is to assault the holy city ) not only contradict their own texts which assigns him the four corners , the four quarters of the earth , the whole breadth of the earth , the whole compass of the globe , from east , west , north , and south ( which i could bear with them , in knowing that the prophets have a peculiar language by themselves in their proverbials and hyperbolics : ) but the whole current of sacred scriptures , commented upon , by the uninterrupted series of providence in all ages . § . second . nay that at the approaching of the general judgement , when that war of gog and magog shall commence , the churches most eminent seat , and the most glorious entertainment of the gospel will be , in those chambers of the south , in that new discover'd world , to which it is hasting apace , from our hemisphere . the far greatest part thereof , all the west of asia , the east , west , and south , of affrica ; and the sometimes most flourishing , and best peopled parts of europe , being already over-run with mahometan barbarousness ; and the remaining parts of it ( by our great provocations and impieties against god , and by our dissentions and discord among our selves ) hasting to open a way for the turk to enter the city of god , ( through the breaches we dayly make , and widen , in the walls of sion . ) we sin , and he wins , we contend , and he conquers ; we presume , that because we are the temple of the lord , the city of god , we are inconquerable ; and in the mean while he takes our forts , and batters our walls about our ears ; our ears which we stop , and will not hear the voyce of the charmer , charm he never so wisely : and therefore i fear , i should but spill my ink ; in bestowing it in recording , the turks dayly encroachment upon the christian pale ; his making conquests , by inches , over the western , as he did , by ells , over the eastern church : or in describing those marks of future bane , those prints of divine displeasure , and certain forerunners of gods rejection of a people , as deeply imprest upon the western , as they were upon the eastern and southern patriarchates , when god deliver'd those churches into his and their enemies hands , if we go to his place at shilo , where once he put his name , & enquire for what wickedness he made his glory depart from jerusalem , ephesus , antioch alexandria , constantinople , we shall find the very same provocations reigning in these parts of europe , the same infatuation of counsels , the same strong delusions , the same debaucheries and abominations ; and our selves as ripe for excision , ( looking as white for harvest , as they did when the mahometans sickle reaped those goodly fields ) suppose ye that they were greater sinners , ? i tell you nay , but except we repent , we shall all likewise perish . but i look too long upon the dark side of that cloudy pillar , that has been passing from the east ( the place where the gospel first set out ) towards the west , and as it moves deprives the church of her head attire ( christian princes , ) of those her dry nurses and guardians ; yet not of her wet nurses , or the inward glory of her garments ; for she shall reign still with christ , even upon this earth , in those remnants of her seed dispersed over the face of it : the sun of a christian magistracy shall not be seen , where this night hath , or shall , encroach upon the church : but her eyes shall see her teachers still , and her ears hear ; this is the good old way , walk in it and find rest ; the stars will appear behind the cloud , as they did in the primitive church , before princes became her nurses ; and as they do now within the turks dominions , where princes have ceas'd to be her nurses . and when mercy , triumphing over judgement , shall have left us such a nail , such a stump of the tree of life in our hemisphere . the covenant that god has made with the christian world , being like that he hath made with day and night ; of which , he saith , if those ordinances shall depart from me , then shall the whole seed of israel be cast off ; the covenant he made with , the ordinances he gave to the carnal seed , were but temporary ; and therefore that seed was wholly cast off : but the covenant he made with the spiritual seed , is an everlasting covenant , and therefore that seed of gentile believers shall never be wholly cast off ; the new israelites , in shew and profession only , when this sun of persecution for the gospel ariseth ( when the temptations of the world shall be laid before them , when none shall live under the benign influence of their mahometan rulers , but those that wheel about with them to the embracing of that brutish religion ) shall forsake christ , and embrace the present world : but the israelites indeed , ( in faith and practice ) shall never be prevail'd with to renounce christ , but that poor and peeled people shall bear up his name , in all nations upon whom it hath been called , to the end and consummation of the world. ) when ( i say ) the infiniteness of the divine compassion shall be so bounded and streightned ( by the circumjacent guilt of our multiplyed and crying sins , and by the innate veracity of divine menacies ) as all it can obtain for us , against the pleas of both , is no more then this : when our golden dreams of glorious days end in this ; god will provide kings and queens to be nursing fathers , &c. to the american churches , who shall dandle them upon their knees , and that perhaps for as many ages as we have been dandled , i say perhaps , because i would not pry into gods secret purposes , nor limit the holy one in that point , wherein i cannot observe him to walk by any rule , but that of his own good pleasure , whereby both to persons and nations he lengthens or shortens their day of grace , so as the sun hath been set near a . years ago upon most of asia ; and yet shines upon us in the west of europe , upon whom it rose before it did upon them ; i mean the cherishing light of a christian magistracy , for we had our lucius , before they had their constantine . however this is certain that ( how long or short soever god hath in his eternal counsel determin'd that space ) that they shall have their time of grace as well as we ; and we shall have no more than our time ; and therefore as the night shall grow upon us , that had day before them ; the day shall grow upon them ; and when the sun is farthest from our horizon , it will be highest in theirs . § . . and this affords us another argument against those who limit the millenium to a precise number of years , and yet will have it commence at constantine's reign ; not considering , that though the revelation-prophecies have the roman empire for their stage , and therefore we cannot pitch upon a fitter time for the beginning of the millenium , than when the laws of that empire bound up satan from cheating the world with paganism ; it being the common notion of the world then when st. john gave out his revelations , that the bounds of the empire were coincident with those of the habitable earth : yet now the bounds of the earth being found to be of a far larger extent , we ought to stretch our conceptions touching the matters of those prophesies that are yet infieri and current ( as the reign of the saints with christ on the earth is , and shall be as long as the earth is inhabited , and as far as the earth is or shall be inhabited ) to an extent answerable to that of the things themselves . and therefore are not to limit the time of this reign to any narrower compass of years than will be sufficient for the perfecting of the call of that whole new-found world , inhabited by the seed of adam and within the bounds of that inheritance which was promis'd to christ : which as it cannot in reason be conceived to take up less time than will make the years since satans binding so many more than a thousand , as a child may count them to exceed that precise number ; so we cannot cast the call of those nations into any other epocha , but that of st. john's thousand years : for nothing is to intervene the expiring of that propheticall millenium , and the day of general judgment , but that little space wherein satan shall be let loose to deceive the nations , a very unmeet season for such a work : and therefore i wonder that some , very learned and judicious persons , should so soundly nap it here , as to dream that satan hath been let loose , ever since the turks took constantinople ; when on the contrary , god is making his chain shorter than it was , and not allowing him to reign all over america as he did before . neither is he permitted , so much as to tempt this upper hemisphere , to lick up its vomit of old gentilism ; which is the only thing he is during the millenium , restrained from : as dr. lightfoot well observes , and the sad experience of all ages demonstrates , wherein he has been , is , and will be , persecuting the womans seed , as far as his instruments dare ; sowing his tares among the good seed , deluding those that receive not the love of the truth , with as monstrous and damnable errors , as the pagan ages were given up to ; and tempting them to all the old debaucheries and unnatural sins of that , and the new invented ones of this age , which were not named among the gentiles ; soliciting the saints themselves , and sometimes leading them captive to those sins , they feel the bitterness of as long as they live . briefly , he is bound up from being the god of the world ( as he was while he and his angels were worship'd as gods : ) but he is permitted still to play all other parts of a devil in the world ; and will be , till the church exchanges the armour of god , for the garment of immortality , so long as she stands , having her ioines girt about with truth , having on the breast-plate of righteousness , and her feet shod with the preparation of the gospel of peace ; while she wears the shield of faith , the helmet of salvation , and the sword of the spirit ; while shee 's arm'd on the right hand and left ; while she stands thus [ in praecinctu ] upon her guard , and is bid to stand so , by the captain of her salvation , ( which word of command she must be under till both christ's and his apostles precepts be out of door . ) we may be sure , she has not only flesh and blood to wrestle with , but principalities and powers , the rulers of the darkness of this world , and spiritual wickednesses in the etherial places . besides that , it will be unseasonable , to assign that time , for a season of grace ( to one half of the world ) wherein satan is let loose to reinforce paganism : the shortness of that space of his loosing will not give room enough , for the preaching of the gospel to such multitudes of nations and languages . it is an old tradition of the jews ( quoted by dr. lightfoot upon rev. . ) that in the day , when judgment is upon the world , and the holy blessed god sits upon the throne of judgment , satan , who deceives high and low , shall be found destroying high and low and taking away souls . methinks st. john , in this vision , speaks to the heart of those jews , and tertullian expounds this text of the revelation , by that tradition : in his treatises against the manichees , ( cap. . ) and de anima ( cap. . and . ) where he hath this passage [ post cujus regni mille annos , intrà quam aetatem concluditur sanctorum resurrectio , &c. ] after the thousand years of which reign of christ , within which age is included the resurrection of the saints , &c. i know mr. meed would have him to speak here of a resurrection that shall be at the beginning of the millenium ; but his prefixing before the mention of this resurrection [ post cujus reg●i annos , after the . years of whose reign ] seems to assign it to the latter end of the millenium . and lactantius dates the loosing of satan , when the millenium shall begin , to end [ cùm caeperit terminari , ] that is , upon its expiring , but within the compass of it : at which time ( saith he ) the last wrath of god shall fall upon the nations ; and when the years are fully compleat , the world shall be renewed , and the heavens shall be rolled up , and the face of the earth shall be changed : at the very same time shall be the second and publick resurrection of all men , even of the unjust to eternal torments : to wit , such as have worship'd gods made with hands , and have either not known , or denied the lord of the world , they , and their lord , and his angels , and ministers , shall be apprehended , and adjudged to punishment , in the sight of the holy angels and just men , ( lactande divino praemio lib. . cap. . ) having therefore these authorities before me , i hope the ingenious reader will not reckon this problem either a novelty or singularity . chap. viii . that satans loosing will not be till the dawning of the day of judgment , problematically discu'd . § . elect gather'd into the air over the valley of jehoshaphat . chancells not all eastward ; but all toward that valley . § . the elect secur'd , satan re-enters , and drives his old demesne . the wicked destroyed as rebels actually in armes . believers tried as citizens by the books of conscience and book of royal law. § . gogg , ( rev. . ) a greater multitude than will meet before the day of judgment . when prophesies are to be expounded literally , when figuratively . § . the ottoman army is not this gogick . § . the fire of the last conflagration carrieth infidels into the abyss . the goats are cast into it after they are convict by the covenant of grace . white throne . new heaven and earth . flames of fire divided . § . they that are in christ rise first : but infidels are first judged . the objection from their being in termino . § . the jews septimum millenarium , is the eternal sabbaoth . the days of a tree ( isa. . . ) the text paraphrased . § that this loosing of satan shall not be till the dawning of the day of judgement , touching which i humbly submit to the candid censure of the church , these my conjectures , with my reasons for them . that text , rev. . [ he shall gather them together from the four corners of the earth ] seems to allude to mat. . . and to be subsequent to that gathering of the elect. [ he shall send his angels with a great sound of a trumpet , and they shall gather his elect from the four winds , and from the one end of the heaven unto the other ] touching which first gathering of the elect , st. paul tells us , it shall be in order to their meeting of christ in the day of judgment ; at the sound of which trumpet the dead in christ shall rise first , and then those christians whom that day shall find alive , shall in the twinckling of an eye be changed into the same form and condition of body with those that arose from the dead , and be caught up in the air to meet christ. [ qui merebantur compendio mortis per demutationem expunctae , concurrere cum resurgentibus . ] ( tertul. de resur . cap. . ) they who obtained by that short cut of death cancel'd by change , the priviledge to run together with them that rise , to the place of judgment . and the ancient church generally thought , that the center , to which this gathering of the saints should be , is the valley of jehoshaphat ; whither she expected christ would come to judge the world : and , in testimony of that her expectation ( and that she might , in all her religious assemblies , be found waiting for that appearance of her lord , and be mindfull of that our general gathering unto christ ) she turn'd her face , while she worship'd , toward that point of the earth : and therefore the sacred places of publick worship were built with their chancells ( where the communion-table , the visible throne of grace stood ) at the east end , if the place were westward ; but at the west end of their church , if the place were east of that valley , that so , in what coast soever the name of christ was invocated , their eyes and minds might be directed thither ; this is the very reason , why the chancel of the patriarchall church of antioch stood at the west-end ; and without doubt all the churches within that patriarchat , that stood east of judea , were conformable to the mother-church , as that was to the practise of the universal ; which , from every point of the circumference , had its lines drawn , to that navel of the earth , that center of the general assembly : and therefore socrates is out , in his giving the standing of the chancel of that church , contrariwise to the chancels of the european and natolian churches , for an instance of the different usages and rites of some churches from others : for though in the rest of the examples that he produceth , one church differ'd from another ( without breach of charity , or contempt of religion ) yet in this ceremony , of looking towards the valley of jehosaphat , there was an universal conformity ; no church having so little manners , as to turn her breech upon the place of judgment , while she worshipp'd the judge , and made confession of her belief , that she dayly expected his appearance , over that place , where , at his ascension , he was taken out of the sight of his disciples into heaven : and his angels after that assured them , that he should so come in like manner , as they had seen him go into heaven . which among other circumstances , must imply , that of the place , if not mean that above any other : for as to other manner of his second coming , it will be with a far greater train of angels than they then saw him ascend with , and in far greater glory . § . the elect ; that is , all that have profest the worship of the true god , ( or as david calls them , gods saints that have made a covenant with him by sacrifice ) being gather'd to the place of judgment , ( or during their gathering thither : for it seems tertullian thought , the pagans would be at the heels of the rising saints ; and that they might not surprise the saints then living , they should be changed in a moment , and , in the twinkling of an eye , be in readiness to march up to the place of judgement , with those that are risen , before the antichristian party ( both of the then living , and immediately to be rais'd ) could seize upon them . [ hujus gratiae privilegium illos manet , qui ab adventu domini deprehendentur in carne , & propter duritias temporum antichristi moriebuntur compendio mortis , &c. ] ( tertull. ibidem ) this election i say being gathered , or a gathering to the place of judgements ; the reprobates , ( that is all idolaters , the whole pagan world , that have lived and died in gentilism ; ) shall be raised , and those that are living shall be changed : and satan now let loose ( the whole church waiting in the air the judges coming ) will re-enter upon his old demesne and drive all the cattle he there finds , as his own , as weises and strays from the great shepherd of souls ; and perswading them perhaps that he raised them from the dead , and would now at last be reveng'd on christ and his saints , and , dequoying them into an opinion that they had a fair opportunity of making havock of the city and people of god altogether , of swallowing up the little flock of christ at one morsel , now they were all in a body ( and a body so contemptible , in comparison of those multitudes which he headed being as the sand on the sea-shore ; ) or by whatsoever insinuations , he will prevail with them to march up , under his and his angels conduct , from all parts of the world , gog and magog , tectum & intectum ( as st. jerom expounds , ezek. . and ) the hidden climes of the lower , the known world of the upper hemisphere , against the holy land and the camp of the saints , which while they are encompassing , the judge appears , and , with that devouring fire that goes before him , destroyes them in a moment . for they being taken in the act of rebellion ( as cora and his complices ) divine justice shall not need to proceed against them in a formal way of trial , but the earth , chapt with this fire of the last conflagration , cleaves asunder , opens her mouth and receives them with the dregs of the whole creation into that abyss , whither that deluge of fire , to which the heaven and earth that now are , are reserved , shall drive them . [ judicium quod est retributio pro peccatis , omnibus competit , judicium quod est discussio meritorum solis fidelibus , nullo modo infidelibus nec angelis vel bouis vel malis : ] ( aquinas sum . pa. . q. . art . , . ) the judgment of retribution appertains to all , the judgment of discussion to believers only , neither to infidels nor angels , either good or bad . the holiness of elect angels , and the impiety of devils and infidels is so notorious , as they need no discussion . he that believes not , is condemn'd already [ et quoniam de his sententia in absolutionem ] and cannot be absolv'd , and therefore they shall be destroyed from , not judged before christs presence ( saith lactant. de divino praemio . . . they shall not stand in judgment ( psal. . ) that is , of the general day , saith aben ezra [ nos juxta operum nostrorum mensuram judicabit , illos verò non judicabit , sed arguet condemnatos , ] ( jerom in mic. c. . ) we shall be judged according to our works , but infidels god will not judge , but take them up short , as condemn'd already . [ ad judicium non veniunt nec pagani , nec haeretici , nec judaei , &c. ] ( august . serm. . de sanctis ) neither pagans , nor hereticks , nor jews , come into judgment ; because it is written of them that they are already condemned . [ alii judicantur & pereunt , alii non judicantur & pereunt : alii judicantur & regnant , alii non judicantur & regnant , &c. ] ( greg. mag. moral . ) some are judged and perish , viz. the goats of the flock : some are not judged and perish , viz. they that are not of the flock ; some are judged and reign , viz. the sheep of the flock : some are not judged and reign , viz. the guardians of the flock , elect angels , &c. [ qui intrà ecclesiam mali sunt , judicandi sunt & damnandi ; qui verò extrà ecclesiam inveniendi sunt , non sunt judicandi sed tantùm damnandi ( isid. hispal . sent. lib. . cap. . ) . after the infidels are thus dispatcht ( of the method of gods proceeding with whom i know no text in the whole book of god that purposely and plainly speaks , but this of rev. . ) the great white throne shall be erected , for the trial of such as have made profession of worshipping the one god , through the seed of the woman , or of embracing the covenant of grace in the various dispensations of it ; the whole flock of christ , both sheep and goats , who shall have allowed them the benefit of the book , ( the book of the covenant ) and be judged according to the terms of the covenant of grace ( implied by the white throne . ) [ fideles qui fuerunt saltem numero cives civitatis dei ; judicabuntur ut cives . ] ( aquin. sum. . q. . art . . ) believers who were at least in account , the citizens of the city of god shall be judged as citizens . in order to which trial , the books are open'd , the books of every mans conscience ( as many books as there are consciences ) so as every man shall be his own judge ( as to matter of fact ) accordingly as his own conscience shall accuse or excuse . st. jerom in daniel . the judgment shall be set and the books shall be open'd , i. e. [ conscientiae , & opera singulorum in utramque partem , vel bona vel mala revelabuntur . ] ( st. austin de civitat . . . ) that is , of the conscience , and the works of every man on both sides , whether good or bad shall be reveiled , [ qua fiet ut cuique opera sua cuncta in memoriam revocentur , & mentis intuitu mirâ celeritate cernentur : ] ( st. august . serm. . de tempore . ] by which opening of the books of conscience , it shall come to pass , that every man by the inspection of his mind , shall by a strange celerity remember all his works : and the judge ( the testimony of conscience standing by ) shall demand of every man an account of his life . [ adstante conscientiae testimonio , rationem vitae caeperit postulare ] bonaventura breviloq . par . . cap. . ) fiet apertio librorum , scilicet conscientiarum . ] there shall be an opening of the books , to wit , of every mans conscience . and for the trial of right , another book shall be open'd , the book of life , the covenant of grace , wherein all mens names are writ ( by their qualifications , which will only be ponderated then ) that therein had salvation promis'd them ; and whosoever is not found to be qualified , as that book describes the heirs of life to be , shall , by the angels of god , ( after christ has pronounced the comdemnatory sentence upon them ) be gatherd out of gods kingdom , as tares , as things that offend , and be cast into the lake of fire , provided for the devil and his angels . [ hanc omnium revelationem comitatur separatio : quae ( mat. . . ) comparatur separationi pastoris , segregantis oves ab haedis : — hanc separationem excipit sententiae dictio ] ( vossii . theses . theol . disp . . thes. . . & . ) after this revelation follows the separation of the sheep from the goats ; and after this separation the judge pronounceth sentence . § . these are my conjectures , as to the order of gods proceeding in the day of judgment ; my reasons for my placing the loosing of satan , and the gogick war , and the confusion of both captain and army , betwixt the resurrection and judgment of the elect ( or profest believers . ) i shall now tender , before the churches tribunal to whose sentence ( of approbation or reprobation ) i am indifferently willing to stand , as one that espouses no other interest , but that of truth . . that this going out of satan , to deceive the nations into an engagement against the holy city , will not be , till after the resurrection of the just , may be inferr'd from the numerousness of this heathen-army ; for multitude , as the sand of the sea ; large enough to march upon the breadth of the earth , listed out of the four quarters of the earth ; such a multitude , as ( doubtless ) shall never be seen together , but when the heathen shall be awaked , and come up to the valley of jehoshaphat : where god shall sit to judge all the heathen round about ; even those multitudes of multitudes , in the valley of decision , sept. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] whither the heathen are to come , and to gather themselves round about , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] under the conduct of that mighty one , whom the lord will cause thither to come , and there bring down , joel . , , , . ) [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] the great warriour shall be tamed . . indeed prophetical terms are not to be stretcht always to the utmost extent of the letter , nor , in every word , to be expounded according to the literal sence ; for those burthenous words proceeding from the mouth of god ( like bullets ) do often graze , before they reach their utmost mark ; and spend not all their force , where they first light : and therefore though particular , locall , and indeterminate judgments , be denounc'd in words borrowed from , and make as great a crack as the last ; ( to awaken us to repentance , in order to the diverting or procrastinating of the effects : ) yet , when through our impenitency we provoke god to inflict them , they are mixt with mercy : god , in his every days anger , is strong and patient ; strong in sparing ; spends but part of the arrows in the quiver of the menacy . propheticus mos est summam consternationem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , describere , petitâ translatione , ab iis quae efficient consternationem in adventu christi , quo veniet ad judicandum mundum . ] but the burthen of prophesie , where it shall fall last , will fall with all its weight : when it is to have its accomplishment , it will have its full accomplishment . ezech. . . the prophet understands the metaphorical resurrection of israel from that forlorn estate , but he alludes to the resurrection that shall be at the last day : and from his alluding to that , tertullian concludes , that that text will have a fuller accomplishment then , [ hoc ipso quòd recidivatus judaici status de recorporatione & readunatione ossium figuratur , id quoque eventurum ossibus probatur , non enim posset de ossibus figurâ componi , si non id ipsum & ossibus eventurum esset : de vacuo similitudo non competit : de nullo , parabola non convenit : ] ( tert. de resurrectione cap. . ) st. jerom ( on ezek. . ) [ nunquam poneretur similitudo resurrectionis ad restitutionem israelitici populi significandam , si non staret ipsa resurrectio . ] the prophets would not borrow words from the last judgment , from that notion and conception which the world , by tradition , had thereof , to describe particular judgments , if those words were not to be fulfilled at that last judgement . tertullian affirms that divine promises are of the like nature , fully accomplishable at the last day : [ quum igitur ultimorum temporum statum scripturae notent , & totam christianae spei frugem in exodio seculi collocent , apparet aut tunc adimpleri totum quòdcunque nobis à deo repromittitur , &c. ] tertul. de resur . cap. . ) franc. junius notes the corrupt reading of [ exordio for exodio seculi : ] seeing therefore the scriptures denote the state of the last times , and place the harvest of christian hope at the latter end of the world ; it is manifest that then shall be fulfill'd whatsoever god hath promis'd otherwise . and therefore we do but adulterate prophecies , touching the last day , in receding from the literal sence , in allaying the briskness of that cup of fury , with the sober nymph , the water of figurative expositions : any farther , than to tame the killingness of the letter , ( its manifest either iniquity or impossibility ) of which the literal exposition of these words which i give , are out of danger ; for 't is possible enough that at the resurrection of the unjust , when all the infidels and excommunicate persons shall stand up out of the dust together , they will cover the breadth of the earth : the wings of that army , of aliens from the covenant of grace , will reach north and south ; and their files be as deep , as from east to west ; though they stand at no greater distance one from another , than an army in battalia . it has been doubted by some , how so great a multitude could make their appearance together before the judge ; and therefore they have thought the judgment of the heathen would take up a thousand years , while god called them one after another : but my hypothesis salves that doubt , without the help of such a subterfuge . however the raising of such doubts is an argument , that in common sence , there will be people enough , to fill the whole face of the earth , saving that part of it that shall be railed in about the holy mount. and that 's an argument , that the far greatest part of that army must rise out of the earth ; for from whence else can so many be gathered , as shall cover the whole superficies of the earth ? ( caelum non habet unde cadat ) and so many living together in a mortal state , would put the world into such a crowd , as might well excuse the americans for seeking to enlarge their quarters . as for that other expression , [ as the sands on the sea shore for multitude , ] he that thinks it an hyperbole may think it so still , for me , and without prejudice to my position : for as it is manifest , that so many men as there are grains of sand upon the shore , would not have room to stand upon the earth , and therefore ( according to the caution i have given ) we must fly to the figurative sence here , the literal being manifestly impossible , so all that i need affirm is this , that this gogick and magogick army shall , for multitude , come as near the sand on the sea-shore , as an army can do , that is pitched on the earth . § . secondly , when satan marcheth in the head of this army , the saints must be locally imbodyed : for it encompasseth the holy city , and the camp of the saints assembled , and in procinctu ; into which posture how they could be drawn but by the summons of the last trumpet is not conceivable : except we fancy that some lesser city and assembly than the general of the saints , shall be besieged by this general army of infidels : as the learned dr. hammond applies it to the turks taking of constantinople : whereas there is no mention , in the text , of taking , but only of encompassing the holy city ; in the act and attempt whereof , they are said to be destroyed , by fire coming down from god out of heaven . and though the ottoman family ( the off-spring of the lydians , who are called the people of gog , from gyges , their first king ) or scythians ( stiled by josephus magogaei ) might be a type of st. john's gogs and magogs , encompassing the camp of the saints in their besieging constantinople : yet as they did not in all points typifie this gogick army , so they did not in any one point typifie it fully : not in multitude , for instance , for though the ottoman armies be very numerous , yet they are not comparable to the old scythian armies , under tomyris ; nor the lydian , under gyges ; much less to that muster of this army , which st , john brings in , and therefore , in that respect , cannot so much as be an antitype of ezekiels old gog , much less the very gog of st. john. for prophecies acquire strength in their motions towards a perfect accomplishment : vespasian's sacking of jerusalem , and captivating of the jews , came higher up to the terms of the old menacy , than that which was inflicted by nebuchadnezzar , and the judgment of the last day will out-doc vespasian's desolation , and make up whatever that wanted of fulfilling every tittle of that prophecy , which described those judgements in terms borrowed from the horror and greatness of this . § . thirdly , it is the common tenet of the schools , that [ ignis ultimae conflagrationis , ] that fire that shall refine and purge the sublunary world , shall go before christ when he comes to his judgment-seat ; and , by purging its dregs from the old , make a new heaven and a new earth wherein his white throne shall be erected . [ quòd per ignem conflagrationis ultimae futura sit elementorum purgatio , probatur : in ps. dicitur , [ in conspectu ejus ardebit ignis , ] & posteà loquitur de judicio [ advocabit caelum desursum & terram discernere populum suum , ] pet. ult . caeli ardenter solventur , & elementa ignis ardore tabefient . ] ( aquin. sum . par . . q. . ) and that this flame and tempest shall burn up gods enemies round about , [ inflammabit in circuitu inimicos ] aquinas proves out of the psalms , and dan. . [ fluvius igneus rapidusque egrediebatur à facie ejus , ] a fiery stream shall go out of his mouth . upon which he alledgeth this gloss [ ut malos puniat & bonos purget ; ] that he may punish the evil and purge the good . and thence draws this conclusion , [ ergò ignis finalis conflagrationis in infernum cum reprobis demergetur : ] therefore the fire of the last conflagration shall sink into hell with reprobates , and carry with it the lees of the whole creation ; that is , all the lees which that fire can naturally separate , and finds unseparated ; to wit , the corruptible properties of , and the stains which sin hath cast upon the whole sublunary world . and therefore we must except , here , humane mortality ( for that shall be removed by the resurrection of the dead , and the change of the living . ) by the way , take notice that thomas his [ bonos probet ] is a popish novelty , the dreggs of the school doctrine of purgatorie , brought in to doe that in instanti , which they fancy the fire of purgatory to effect by degrees and in time . except he thereby mean , that this fiery cataract , by not touching them , by leaving no more smell of burning upon them , than that furnace fire did upon the three children , will prove the elect to be , at their resurrection , fire proof , though that is more than need , for the church will be in the air higher above this flood of fire , than noah was above the flood of water . but that which i observe , as truly catholick , in the school doctrine , concerning this last conflagration , is , that this stream of fire , that shall proceed out of the judges mouth , at his appearance , that flaming fire wherein the lord jesus , when he shall be reveiled from heaven with his mighty angels , shall take vengeance on them that know not god , and that obey not his gospel , ( that is , infidel-jews and gentiles . ) thes. . , . . ) will deluge all those infidels , and drive them and the devil into the abyss , or ( in st. pauls stile ) shall punish them with everlasting destruction , from that presence of the lord , and from that glory of his power , wherein he shall appear , when he cometh to be glorified in his saints , and to be admired in all them that believe . that this fire ( i say ) shall carry infidels in the stream of it , into the pit ; from the presence of christ , whereas the goats shall be dismist into it , [ depart from me ye wicked into everlasting fire . ] in its proceeding from christs presence , it drives infidels before it , but the goats are sent after them , into it . it casts the whole kingdom of satan , all his profest subjects , with its rowling waves into the uttermost hell. but after that ; the angels gather whatsoever ( upon trial ) is found offensive , all the tares in the field of the church , and shall cast them into it , after they have bound them in bundles . that at this fiery appearance of christ , at which the saints shall lift up their heads , ( they that are so indeed , confidently , and they that are so only by calling , hopefully ; the first being assured of heaven , the last not altogether despairing to receive absolution : ) for , [ aliud est ad veniam stare , aliud ad gloriam pervenire , aliud pendere in die judicii ad sententiam domini , aliud statim a domino coronari . ] ( cyprian , ep . . anton. fratri . lib. . epist. . ) and the foolish virgins stand at door , and knock and wait and hope for entrance till they hear the sentence . ) that at this fiery appearance ( i say ) the heaven and earth that now is shall pass away , and bear down with their dregs , the whole company of infidels into the place of torment , into the sink of all the scum of the creation , that god shall thus divide the flames of fire , before he divide the goats from the sheep ; as both goats and sheep shall warm themselves thereat , while the strangers to the covenant flie from their scorching heat , and are beaten down by the beams of it into the everlasting dungeon , is well exprest by st. jerom , in his first epistle to heliodorus ; [ pavebit terra cum populis , & tu gaudebis ; judicaturo domino , lugubre mundus immugiet ; tribus ad tribus pectora ferient ; potentissimi quondam reges nuda latera palpitabunt . exhibebitur cum prole suâ venus ; tunc ignitus jupiter adducetur , & cum suis stultis plato discipulis ; aristoteli sua argumenta non proderunt . tunc rusticanus & pauper exultabis , & videbis & dices , ecce crucifixus meus qui obvolutus pannis in praesepio vagiit : hic est ille operarii & questuariae filius ; hic qui matris gestatus sinu , hominem deus fugit in aegyptum ; hic vestitus coccino , hic sentibus coronatus ; hic magus demonium habens , & samarites . cerne manus , judaee , quas fixeras ; cerne latus , romane , quod foderas ; videte corpus , an idem sit , quod dicebatis clam nocte sustulisse discipulos . ] the earth shall tremble with its inhabitants , when the lord comes to judgment , the world shall lament ; tribe by tribe shall smite their breasts ; the most potent kings of old their hearts will be at through their naked sides ; venus will appear with her off-spring ; fiery jupiter shall be brought into the court , and plato with his foolish scholars . aristotle ' s arguments will stand him in no stead . then shalt thou who art a christian , though never so clownish and poor , ex●lt and laugh and say , behold , this is he who was crucified for me , who was wrapped in swadling cloaths , laid in a manger wayling , this is that son of the carpenter and of her who earn'd her bread with the sweat of her brows : this is he who being god was carried in his mothers bosom , and fled into aegypt from the fury of a man ; this is he that was arrayed in purple , and crowned with thorns ; this is that samaritan conjurer that had a devil . behold those hands ( jew ) which thou nailedst ; see that side ( gentile ) which thou piercedst : see whether this be the same body which you said his disciples stole away by night . and as plainly asserted by st. john ; who not only mentions the erecting of the white trone ; on which christ is to sit in judging the saints by calling , after the destruction of the infidels , and after that heaven and earth was fled away from the face of the judge , at his first appearance . ( musculus in thes. . we shall be caught up into the air to meet the lord ; ) [ tum sane expiabitur & repurgabitur aer ab immundiciâ malorum spirituum , quemadmodúm & terra ab inhabitatione impiorum hominum . ] but , after the mention of those things going before , giveth a punctual account of christs way of proceeding in judging his own flock ( for those he judgeth from his white throne , can be no other , but such as could claim the benefit of the covenant of grace , such as could say , lord , lord ; and plead , we have prophesied in thy name ; in thy name we have cast out devils , we have eat and drank in thy presence , or something of that nature ; whereby they will challenge the benefit of the book , and pretend their names are writ in it ; till christ open the book , lay before them the terms of that covenant ; and , by the evidence of their own conscience , convince them they cannot claim that salvation was tender'd in the gospel , for that they have not observ'd the conditions on which it was offerd ; they have not fed the hungry , cloath'd the naked , they have not been merciful , humble , meek , pure in heart , peace-makers , ( by which names , the heirs of the evangelical blessings are set down in the book of life ) of the same tendency , is that description of the general judgement which our saviour gives , wherein he passeth over the judgment of infidels , and confines his discourse to his way of process with his own flock , with elect and reprobate professors of worshipping the one god through the seed of the woman . the goats are part of christs visible flock , the excrescencies of his mystical body ; that serve for ornament : and therefore the churches hair is compared to a flock of goats , ( cant. . . cant. . . ) and the kidds of the flock mentioned , as well as the lambs ( can. . ) hence st. jerom well observes , that the barren and fetid hee-goats ( not the shee-goats that go up from the washing and bear twins ( cant. . . ) shall be separated from the flock ( in mat. . ) rhem. test. note in mat. . . they are separated , who in the visible church lived together : as for hereticks they went out of the church before , separated themselves : and therefore not separated here , as being judged already . there being none amongst the goats of that flock who could plead , they had not seen or known christ , but only that they had not seen him so and so ; they believed he was ascended into heaven , and sate at the right hand of god : but little thought he was hungry and thirsty , and opprest , in his poor members on earth : and the only thing that is laid to their charge being their transgressing the royal law , their not living up to evangelical precepts , their not practising those christian duties they had an opportunity to perform , living in the communion of christs members . no larger bounds doth david or asaph set himself ( ps. . ) where having only hinted gods destroying the infidels at his glorious appearance , by the fire that burnt before him , and that horrible tempest round about ; he giveth an account at large , how god , after that , will proceed to the trial of such as were in covenant with him , called his people , vers . . his saints that have made a covenant with him by sacrifice , ver . . that have enter'd covenant by circumcision or given up themselves as a sacrifice to god by promising to be his servants , as r. david explains that text [ faedus per sacrificium , ut exod. . . moses faedus ferit , & offerebat sacrificia dicendo , ecce sanguis faederis : in daresh faedus circumcisionis , ] ( rab. david in p. . ) de die judicii futuro quando redemptor venit ( ut joel . . . ver . . ) advocabit caelum : ad angelos caeli ut vindictam , sicut in exercitum assur , exequentur , ( reg. . . ) that they being dispatcht , he may judge his people , [ postquàm deus vindictam in hostes suos ex gentibus ostendit , tunc ex israele peccatores exterminat , ( zach. . . ) duae partes exterminentur . ] ( isa. . . [ omnis scriptus in libro erit sanctus . ] not only by calling , but election : when the lord shall have washed away the filth , and shall have purged the blood from the midst of jerusalem , by the spirit of judgment . before these , and these alone , the book of life , the covenant is open'd , vers . . hear o my people , and i will speak , o israel , i will testifie unto thee . i will call heaven and earth to testifie against thee [ quod f●dere me deum tuum agnoscere obligatus es , & pro peccatis tuis reprehendam te , non pro sacrificiis , quia in decalogo non est mentio sacrificiorum , nec est haec res magna in oculis meis , utrùm sacrifices vel non , ] that by covenant thou wast bound to acknowledge me thy god , and i will reprove thee for thy sins , not for sacrifices , because in the decalogue there is no mention of sacrifice , neither is this a thing of any value in my eyes , whether thou sacrifices or not . ] vicars . decupla . in psal. . ) and then the books of conscience are open'd ; their sins , the transgressions of the royal law , are ser in order before the faces of such , as have taken the covenant in their mouths , but hated to conform unto it : when thou sawest a thief , thou consentedst unto him , and hast been a partaker with the adulterer , &c. of the same tenour is the discourse of st. paul , thes. . upon which musculus hath this note , [ non recenset omnia quae futura in adventu domini , sed ea tantùm , idque in summa , quae concernunt salutem fidelium , de perditione vero impiorum deque ruina & mutatione totius mundi nihil meminit . ] the apostle doth not rehearse all things future at the advent of the lord , but only those things , and that briefly which concern the salvation of the faithful , but of the perdition of the wicked and change of the world he makes no mention . § . . though i approve not the sentence of lactantius and the old millenaries , that the saints shall rise a thousand years before the wicked : yet i cannot cordially subscribe to that of gennadius massiliensis ( de eccles . dogmat . cap. . ) [ erit resurrectio mortuorum omnium hominum , sed una in simul & semel ; non prima justorum & secunda peccatorum , ut fabula est somniatorum , sed una omnium . ] there will be a resurrection of all men , but one , at the same ininstant of time ; not the first of the just , and the second of the unjust ( as some men dream ) but one of all men . this opinion ( i say ) i cannot subscribe to , as conceiving it to thwart the assertion of saint paul , ( corin , . . ) all shall be made alive in christ : but every man in his own order ; christ the first fruits , then those that are christs , at his coming , then the end , &c. and ( thes. . . ) the dead in christ shall rise first , first not in respect of those in christ , that shall be alive , ( for as we that are alive shall not prevent them that are asleep , so neither shall they that are asleep prevent us that are alive ; seeing we shall be changed in the twinkling of an eye , in a moment , in the same moment that they shall be raised , so that there will be no more prius & posterius , betwixt us than is in a moment ; neither can they whom that day finds alive rise at all . ) but , first , in respect of them that are out of christ ; as the antients generally , and the best modern expositors gloss upon these texts . musculus , [ non soli resurgent qui sunt christi , resurgent omnes , sed ii primi . sic . thes. . mortui in christo resurgent primum , post illas surgent & reliqui . ] not only they that are christs , but all , shall rise ; but they that are in christ shall rise first , and afterwards the rest , as the apostle saith . st. athanasius conceives st. paul to give to them that are christs both priority of time as to their resurrection and change , and of place as to their trial and receiving of sentence : [ oportet namque ut aliquod habeant privilegium justi vel resurgendo ; nam ut in aera obviàm christo procedant rapiendi : ita & primi à mortuis excitantur ; quemadmodum contra & peccatores in terra & locis inferioribus hisce judicem ut damnati operiuntur . ] ( ex christoferi translatione in ep . ad corin c. . ) it is meet that the righteous should have the priviledge of rising before infidels : for as they are snatcht up into the air to meet christ , so they also shall be first raised from the dead : whereas on the contrary infidels as being damn'd already , shall wait for the judge upon earth , and these inferior places . . that the saints , though they rise before the infidels , yet shall not be judged till the devil and his worshippers be cast into hell , is the assertion of tertullian , ( de resurrectione carnis cap. . ) [ hîc ordo temporum sternitur — diabolo in abyssum interim relegato , primae resurrectionis praerogativa de soliis ordinetur : dehinc & igni data universalis resurrectionis censuta de libris judicetur . ] the order of time is here laid down . the devil in the mean while being sent back again into the bottomless pit , the prerogative of the first resurrection , ( that is , their being gathered in the air to the place of judgment ) shall be put into order : and after that they are assembled , ( the fire of the last conflagration having changed the world ) the sentence shall pass out of the books upon them that rose first , that is , the saints by calling . from these premisses it necessarily follows , that all the time that satan hath allotted him , after his loosing , to go out again and tempt the world to gentilism , to deceive the nations after his old wont , is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that small season that intervenes betwixt the general resurrection of the saints , and the condemnation of infidels ; that short space , wherein the saints shall , all in a body be waiting at the place of judgment ( whither the angels shall gather them ) for the appearance of christ. against which hypothesis i cannot imagine what now can be excepted ; but that it seems to suppose , that infidels after their resurrection shall be in a capacity to demerit , contrary to the common , ( and in my judgment the true ) opinion : that they will be then as they were since their dissolution , in termino . but there is no ground of such a suspicion in this case , as i state it : for i do not make their following satan with their rebellious arms , a contraction of new guilt ( because it proceeds from that height of judicial obcecation , that divine justice inflicts upon them , as their punishment ) but an occasion of gods justifying himself in their condemnation : ( as that which speaks them , to have lived and died impenitent , ) for all their willfull rebellions . i do not affirm , that god inflicts more punishment upon them , because of this , than what they had deserved before : but only takes the opportunity ( of these rebels being in arms ) to proceed against them , and to destroy them altogether as enemies . i cannot express my mind in more significant terms than those of aquinas , ( sum. . q. . art . . ) [ civcs judicabuntur ut cives , in quos sine discussione meritorum sententia mortis non feretur ; sed infideles condemnabuntur ut hostes qui consueverunt apud homines absque meritorum audientia estimari : ] citizens shall be judged as citizens , against whom the sentence of death may not be pronounced without the discussion of their desert of it : but infidels shall be condemned as open enemies , who use among men to be doom'd without hearing . that god may not keep his citizens in suspence , and demurr the trial of their cause longer than need , he will not appear in his glory , till his rebels be all in arms ; that so finding them , at his coming , in the field , set in battalia against his subjects , he may cut them off at once . § . i have but one argument more , against the chyliasts limitting the saints reign with christ on earth , to a precise thousand of years , to try the patience ( as well as judgment ) of my reader withal : to wit , the impertinency of the authorities which they alledge for their opinion . of which i shall give but two instances , because i would not quite tire my self or reader . . they alledge the authority of the jewish doctors , whereas the millenium they speak of , is the septimum millenarium ( as carpenter observes , in plato's alcinous , pag. . ) at the beginning whereof they think god will judge all men ; and as mr. meed proves by several quotations ( volume . pag. . ) now the seventh day thousand of years is confest by all to last to all eternity , as being the holy sabbath , wherein the saints shall rest from their six days labour . and for any day of a thousand years long , before that , the antient jews are wholly strangers : so they reckon the three ages , before that , by two thousand of years apiece ; two thousand before the law , two thousand under the law , and two thousand under the messiah , before the eternal sabbath : in which compute they intend not that any of those ages shall be of so many precise years continuance ; ( if they do , they have foully mist it , in the two already past ) neither do they mention any innovation of the world , after the giving of the law ; but the age of the messiah ( that is to begin with their fifth millenium from the creation ) and the sabbath of eternal rest , the seventh millenium . so that if they , at any time , call the day of the messias a thousand years , they mean by that number , about two thousand of precise years , that is , an indefinite number . . how groundless then must be their building their doctrine of a precise thousand upon those texts , which the jews first , and they from them alledge : for first , if they be sueh texts , as the jews do ground their millenium upon , they cannot import a precise millenium ; that being more than the jews conclude from them ( and perhaps st. john might take up the jewish use of that term , thinking none would be so simple , as to understand it in any other but that sence which their custome had put upon it : ) and secondly , the texts alledged imply not any precise number . i will instance in that which irenaeus stands so much upon : isa. . . the days of my people are us the days of a tree , that is , the tree of life ; as the septuagint expounds it ; and the chaldee paraphrase , ( out of the targum on psal. . . ) he shall be like a tree planted by the concourse of waters ; i. e. those four streams that water'd the garden of eden , where the tree of life was planted : this they rightly understand to be a prophesie of the dayes of the messias ; but the chyliasts misapply it to their thousand years , when they make this to be the resemblance , that , had adam eaten of the tree of life before he fell , he should have lived a thousand years , before his translation ; but eating of the forbidden tree he died in the day that he eat of it , that is , before the great day of a millenium was expired . but first , adam notwithstanding lived so near to a thousand years — ( ) as makes the divine menacy ( if that be all it imports ) as good as ineffectual , and his returning to the dust so few years sooner , than he should have done , had he kept his innocency , so unproportionable to the severity of it , as speaks him in a manner to have sinned impune . and secondly , if we will choose rather to sit at gods feet , than gamaliel's and take his comment , before the glosses of those blind hebrew doctors ; ( to whom their own scriptures are a book sealed ) we shall hear him teach , that that tree was a sacrament of a life , not for a thousand years , but for ever , gen. . left the man put his hand to the tree of life and eat and live for ever . so that if i would single a text out , for the probat of my assertion , that the thousand years , ( answerable to the life typified by the tree of life ) of the messias kingdom , shall be for ever , shall last as long as time , i could not pitcht upon one , that more clearly proves it , than this does ( according to the jewish application of it to the time of the messias ) which the millenaries , from the jewish doctors application of it , alledge to prove a precise number of years . we see with how great absurdities , the limiting of the saints reign on earth with christ , to the precise time of a thousand years , is encumbred on all hands ; whether we reflect on that opinion , which presents these years as already run out ; or on them , who to prevent those absurdities , assert the millenium to be not yet begun , and fall into grosser absurdities . by which discourse we have gain'd that light to this text , as presents that to be the mind of it , which is so much inculcated by the old-testament-prophets , viz. that after satan is once bound up , by the imperial laws commanding for christ , he shall never have power granted him , either to erect any new sect of gentilism ( to introduce any new gods , such as the gentiles generally before that , worship'd ) into any part of the world ; or to restore the old , into those parts , out of which it hath been ejected . in which state the world shall continue a thousand years , that is , for ever , a certain being put for an indeterminate time ; than which there is no figure of speech more common , either in the language of scripture , or the tongues of all men . during which period there shall be christian assemblies , worshipping the one god through christ , and thankfully commemorating the martyrs that died for , and the saints that died in , the faith of christ , so as they shall live again , in their blessed memorials : and they that had been condemned formerly by the pagan world , as irreligious atheists . [ si quis impius , aut epicureus mysteriorum explorator accessit , discedat . ] ( lucian alexand. ) if there be here present any prophane person or christian , or epicurean sifter of sacred rites ) shall openly be proclaimed to live and reign with christ , as the only truly religious persons . but as for the rest of the dead , ( the old idolaters , who lived and died either for , or in gentilism ) neither they nor the idols whom they worship'd , shall ever be received again , or gain their ancient credit : but lye for ever under contempt ; as they that are buried and out of mind , satan , indeed , when that term is expired , that is , at the resurrection of the just shall be permitted to do his utmost , to tempt all the idolatours that ever were , to own him , for their god , as he by whose power they were raised from the dead ; and they will so far comply with him , and put their trust in him , as to march under his banner against the whole assembly of believers , then gather'd to the place of judgment , and attending the appearance of christ ; who shall no sooner appear , but a fire before him , and an horrible tempest round about , shall seize upon all the corruptible parts , and inhabitants ( visible , and invisible ) of the etherial , and earthly world ; and devour and deluge the whole world of infidels , as the world of the gyants was formerly drown'd and purg'd by water . and thus the wicked idolaters and their idols , ( margin . text . mosora . in psal. , [ impii & idola eorum non stabunt in judicio justorum . ] not being able to stand in the judgement of the righteous , but receiving their judgment a part from them , by themselves , while they attempt to take the city of god ( as those gyants of old are feigned to have done ) by force ; christ the judge will proceed to pass sentence upon all such , as can lay any claim to the benefits of the gospel , the white throne shall be erected , &c. chap. ix . the force of the general argument from prophesie urged . § . prophetick events demonstrate the reveilers infinite science . § . and omnipotencie . § . the divine original of the gospel . § . christ circumstantiated old prophesies of jerusalem ' s fall. § . when her fall was most unlikely . § . precognition demonstrates pre-existence . § . i have been forc'd in the explication of that part of this prophecy , that is not yet fullfill'd , to larger excursions from my propounded theme , then will stand with my readers patience ; or indeed with the rules of art ; were it not that the right understanding of that , is a key to unlock that part of it , that is fulfill'd : and the misapplication of either is a dangerous inlet to atheisme , and a spawn of infidelity ; for when such expositions and applications of this prophecy , as i have been opposing , are taken for the word of god , upon the credit of their authors , and found to make the time of the binding of satan from deceiving the world , ( after it hath been converted to christianity ) as he did under gentilism , either to be past , or not yet come : who can be so short reason'd , as not to perceive how palpably st. john is hereby made to contradict the old prophets : whose constant song is this , that as the light of the gospel should arise , the darkness of paganism should vanish , and once vanish'd never come more to light . a truth so palpably experienc'd , as porphyrie is driven to this confession [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] since the time that jesus began to be worship'd , no man has perceiv'd any benefit to be reap'd by the common religion of the gods ( euseb. praepar . evan. . . ) whether in vindicating st. john from all suspicion of clashing with other , and elder , prophets , and tuning his words into a consent with theirs , we have strained them from their most native sence , i leave to my readers judgment , while i press the present and manifest effects of all prophecies , upon this subject , upon the atheists conscience ; as evidence of the infinitely comprehending foreknowledge of the first author of the revelation of the futurity of such pure contingencies , so many ages before they fell out : as arguments for faith from sence , his beloved medium , through which only he will see truth . let him then put his perspective to his corporeal eye , look through galilaeus his glass ( by help whereof he can spie a world in the moon , not only earth and seas ; but woods and hedge-rowes ; yea perhaps , if he look more wishtly , men or boyes spreading mole-hills . ) let him take a standing with baethius , in that orb , and then cast down his eye upon this earthly globe , east , west , north , sout● 〈◊〉 , if that be impossible , let him travel the world in the length thereof and breadth thereof . or , if that be too painful , let him send to the isles of chittim , and see , unto kedar , and consider diligently , if there be such a thing as a pagan god any where , where the gospel was once embrac'd , though it be now renounc'd there . let him inform himself of the present state of those nations , which of old , when israel forsook the god that made him , could not by any means be induc'd to forsake their no-god-gods ; whether all those gods be not crept into holes , where the light of the gospel hath been communicated . has there been any place for any of them , upon this upper hemisphere ? are they not all descended into shades , ad inferos , as the ancients call'd the antipodes , since the gospel made the one god known to it ? hath any god been exalted , but the lord alone , any where in all the earth , since it became the possession of christ. if the prophets ( saith st. austin de consensu evang. . ) in foretelling such great changes to fall , in the christian times , were deceived , how come their prophecies so manifestly to be fulfill'd ? and when we find , by the event , that they spake true , who can have the face to resist so clear a demonstration of their being guided by an infallible spirit . § . but from these events is not only demonstrated the omisciency of the reveiler of those prophecies , but the omnipotency of him also , in bringing those things to pass . if he that foretold his own reigning alone , were not the omnipotent god ; how comes he now to be alone worship'd , and all other gods rejected ? who can this god of israel be , who was once so unknown among the gentiles , as they could not find him in that croud of gods whom they then worship'd , but is now so well known , as , of so many nations , he is alone worship'd ? who can that god be who would not have any other god worship'd but himself ; and whose will is of more force , to overturn the temples ; altars , and images of all other gods , than all theirs to hinder the embracing of his rites ? whereas the gentile gods were such tame fools , as they could endure to be rival'd by gods of their own proclaiming : jupiter hammon himself induc'd alexander into a belief that he was begotten by a god , and should share with him in divine honours , ( diodor. sicul. bibl. l. . p. . ) must not he be the all-knowing god , whose prophets , not only answer'd those that consulted them concerning present emergencies , but being not consulted , foretold , so long time before , those strange and unlook'd for changes , concerning whole humane kind and all nations , which we now read and see : must not he be the all-powerful god who hath brought to pass what he foretold ; to wit , that the romans and all nations should , by means of the gospel , be brought to believe in one only god , and overthrow the images , and discard the worship of their fore fathers gods ? legant si possunt — let them produce , if they can , any one of the gentile gods , that have had so much boldness as to boast , that time would come , that the god of israel , and the rest of the nations gods , should give place to him . nay , their thrice great mercury ( whether by guess , or peculiar dispensation , that those devils might be tormented , with the forethought of it , before it came to pass ) foretells the fatal day of the aegyptian idols , and the restauration of the worship of the one omnipotent god , that made and governs the whole world , and shall restore it , and reform it , and bring it forth anew . [ tunc terra ista sanctissima , sedes delubrorum atque templorum , sepulchrorum erit mortuorúmque plenissima ? oh aegypte , aegypte , religionum tuarum solae supererunt fabulae , & aeque incredibiles posteris suis , solaque supererunt verba lapidibus incisa : et tanti operis effector , & restitutor , deus , ab omnibus qui tunc erunt , frequentibus praeconiis , benedictionibusque celebretur . ] ( asclep . partit . ) then shall this most religious land , now the seat of fanes and temples , be full of sepulchres and dead men , ( that is , the gods whom thou worship'st shall be detected to be no other than dead men , and their temples no other than sepulchers , than places 〈…〉 e they lay interr'd . ) oh aegypt , aegypt , of all thy religions there will nothing remain , but the stories of them : and those thought unworthy of the belief of posterity : nothing will be left , but some motto's engraven in stone . and he that brings so great things to pass , the god that made , and shall restore the world , shall then be celebrated of all with dayly praises and benedictions . their most divine prophetess sibyl sung the funeral elegy of the provincial gods and the genethliacon of the world to the acknowledgement of the one god. and their infallible tripos , and pythian oracle was forc'd to tell the world that phaebus himself must pack to hell and be eternally deprived of divine honour , by the hebrew boy the child jesus . but of which of their gods , did any of the pagan divines speak at this rate , that he should turn all other gods out of their temples , subvert their altars , and root out their names and memorials from under heaven , and reign as a monarch-deity over the universe . sure it concern'd the gentile world , not to suffer such oracles to have been spilt upon the ground as water , but to have preserved them in everlasting tables , which they might have hung forth , upon the pillars of their temple , to affront the oracles of the god of israel , and to have born up the spirits of idol-worshippers , sinking under those burthens , which gods prophets saw against false gods : whom according to their prophesies , we have seen broken to pieces like a potters vessel , with the iron-rod of that son of god , whom he hath set up as king upon the hill of sion ; to whom he hath given the heathen for his inheritance , and the uttermost parts of the earth for his possession : who coming out of his chamber as a bridegroom , ( that is , [ conjugatum carni humanae verbum processit de útero virginali , ] august . de consens . . . the word married to humane flesh came out of the virgins womb. ) rejoyceth , as a giant , to run his course ; not only from one end of the hemisphere unto the other ( as they would bound christs kingdom who exclude america from the hopes of it ) but from one end of the heaven to the other : and ( if that be not plain enough ) nothing is hid from the heat thereof ; not any part of the round world , that the corporeal sun visits . mankind receives the cherishing warmth of its beams ; and basks it self in that fountain of light. the serpent feels their scorching heat , and flees therefrom . [ et adhuc isti fragiles contradictiunculas garrientes eligunt , magis isto igne , sicut stipula in cinerem verti , quam sicut aurum à sorde purgari ? ] and , will the crazy-headed sceptick yet chatter and gaggle out his petit and bublie exceptions , which break with the least touch , with the gentlest blast ? and choose rather to be consumed to ashes in this fire , as stubble , than to be purged by it from his dross , as gold. § . or is he of so thick-skin'd a soul , as not to feel the heat of christs divinity , in those prophetick rayes , emitted from his spirit , before he came in the flesh ; as not to conceive that the accomplishments of old testament-prophecies , is a demonstration , not only of their own , but of the gospels divine original : which can be the workmanship of none other architect , but of him who drew the model and idea of these new heavens , that new creation , that new face of things , which we see produc'd in the age of christianity . humane wit indeed might have drawn another model perfectly resembling that , might have fram'd an history parallel to prophecy . ( though they that could make the counter-part , so exactly answer the original , and write so perfectly after the copy , as the apostles have , must be persons of a steady hand ; excellently composed spirits , and solid judgements . and therefore all the inference we drew , in our second book , from the apostles proportioning every limb and line of their story to the old testament-draught , was , that they had thereby demonstratively acquitted themselves from all suspicion of being themselves deluded . ) but it is out of the reach of humane power , to bring the matters , there prophesied of , unto birth , the erecting of the structure it self ; the production of what was fore-told into real existence , cannot be the effect of any , but of him alone , who hath as great an infinity of power , to bring to pass , as he hath of knowlege to foresee them . and therefore having proved , the truth of what the apostles reported , that what they say was done , in order to the accomplishment of prophecy , was done indeed ; he must be a person of very short reason , that from the improvement of the premisses , cannot improve the conclusion , and draw this inference . that as nothing but omnisciency could foresee , so nothing less than omnipotency could effect , that a virgin should bring forth a son , externally so mean , as those , among whom he convers'd , saw so little comliness in him , as they crucified him , ( as an impostor , for saying he was the son of god , the king of the jews , that messia promised in the law , and so much predicated by the prophets ) and yet really so full of majesty , as he is become king of kings , hath subdued the world to his obedience , abolish'd all the gods of the nations , and erected every where the worship of that one god , that made heaven and earth : that god of whom moses writes , known formerly only in jewry ; but now no where less known than among the jews ; they being the greatest strangers to their own prophets ; and their fathers god being the greatest stranger to them ; of any nation upon the face of the earth . § . but that i may not put the sceptick to the expence of all the reason he hath , and that he may not think it is through penury of new testament-prophecies , that i pitch upon those of the old : and that he may grope out the divinity of the blessed jesus , in some palpable accomplishments of the predictions he made in person , as well as by proxy : i shall here mind him of this note . that christ espoused all the old testament-prophecies , commented upon them , applied them , and not only attested the coming to pass of what the prophets had foretold , in general ; but , as it were individuated those generals , by more particular and punctual circumstances , not so much as hinted , by them of old : and appeal'd to their accomplishment , in that way , and with those circumstances , wherewith he cloath'd them : the prophets gave only the rough draught of what christ drew to the life ; he lickt their rude lumps into so distinct and explicite forms ; as the prophecies became his own : his gleanings were more than their vintage : to instance in one for all , christ , in his prophecy of the destruction of jerusalem , referrs to daniel ( when you shall see the abomination of desolation spoken of by daniel ) thereby appealing to its accomplishment , as that which he was content to stand or fall by , as to mens belief that he was the messias : as if he had said , if you see it not within the term of daniels weeks , within so many years after my offering an attonement for sin , as daniel states it , after the oblation of the messias , believe me , not that i am he . but withal he leaves it not in such curious calculations as daniel did , but what he had writ in figures , christ transcribes in words at length ; and applies it to that generation , with that perspicuity , and in such particularities , as an historian can scarce tell what has been done more punctually , than christ foretells what should be done . . as to the time of its taking effect : there be some ( saith he ) standing here , that shall not tast of death , till all these things shall be fulfill'd ; and in particular , st. john shall tarry till christ come to avenge himself on the jewish nation . . as to the instruments to be employed by christ , for the destruction of their place and nation , he describes them by their banners , the eagles , under which the roman legions , those birds of prey , march'd , when divine justice conducted them into judaea , that they might flesh themselves upon that nation , whose inhabitants ( their sins being ripe ) were as carcasses fatted and prepared for them ; signified ( as tacitus thinks ) by that prodigy of a dog bringing to vespasian a dead mans hand , as if that dog had set the game for the roman eagles , and had wagg'd his tail before judaea , as the place where the carcasses ( their prey ) lay , . as to the deliverance of the believing jews : in the mountainous places of judaea , whither christ warned them to flee when they should see the roman standards advancing towards jerusalem : or at pella , whither those that had not understood christs direction repaired , after that voyce was heard in the temple [ migremus pellam ; ] let us march to pella , ] or into whatsoever by-places or holes of the rock , the dove of christ had betaken her self , till that indignation was over past . there was not one christian remaining in jerusalem when titus laid siege to it , they being all removed upon the opportunity which providence offer'd them by gallus his suddain raising of the siege some moneths before : ( euseb. hist. . . ex josepho : ) and being put in mind of christs direction , a little before the ruin of jerusalem , by the prodigies reported by josephus , and foretold by christ. such as mens not attending to them , mens not believing them to be signes and fore-runners of the approach of divine vengeance , neither josephus a jew , ( josep . de bel. jud. . . ) nor tacitus an heathen , ( tacit. hist. . ) can impute to any thing else , than gods dementating that people , whom he meant to destroy : a starr in the form of a sword brandishing it self a whole year together over jerusalem : a light shining , for the space of half an hour , about the altar and temple , at nine of the clock at night , while the people were assembled to celebrate the feast of unleavened bread , ( then falling on the eighth of april ) so bright as one would have thought it the light of the clearest day . there were signs in the air : they had some nearer hand under their feet . the same day of unleavened bread an heifer as she was led to be sacrificed , brought forth a lamb in the midst of the temple ; could any thing more significantly shew , that the legal sacrifice , about to die , had left the lamb for its heir : the first part of which lesson was bellowed out to vespasian , by that ox that came into his pavilion , and fell prostrate at his feet , pointing him out as the man at whose feet the mosaical sacrifices were to fall . the east-gate of the inner temple of massie brass , so heavy as twenty men could scarce shut it , being made fast over-night with iron locks and strong bolts , was seen at the sixth hour of the night , to open of its own accord : of which accident the magistrate being inform'd , by the keepers of the temple , goeth up to the temple , and with much ado got it shut again . this , though the ignorant and interessed party expounded it in favour of the jews , yet the wiser sort ( saith josephus ) understood it to presage , that the temple wherein they trusted would , as it were by the instinct of that god who dwelt in it , deliver it self up into the enemies hands ; and rabban jochanan , by name ; applyed to this prodigy , that text of zachary , open thy doors , oh lebanon , that the fire may devour thy cedars ; of the truth of which he was so confident , as he caused his scholars to carry him forth , as a dead corps , upon a bier , and by that means made his escape to caesar , as doctor lightfoot , ( harmony pag. . ) tells the story from r. nathan : a few dayes after this feast , may . appeared a sign beyond belief ( saith josephus ) but that those who saw it are yet alive , and such desolations followed , as were worthy to be usher'd in by such presages : before sun-set , were seen chariots to be driven in the air , and armed bands sallying through the clouds , and beleaguering the city . and on the feast of pentecost following , the priests going after their custome into the inner temple to officiate , perceived , at first , a kind of rustling and confused noise ; and after that , heard a suddain voice , saying , le ts depart hence . of these prodigies tacitus makes mention , ( hist. . ) [ visae per caelum concurrere acies , rutilantia arma , & subito nubium igne collucere templum : expassae repente delubri fores , & audita major humanâ vox , excedere , simul ingens motus excedentium , quae pauci in metum trahebant . ] fourthly , as to the miseries accompanying this desolation falling , through the extremity of the famine , most heavily upon women with child ; that laying siege to two lives in one body , and on such as gave suck ; they being in perpetual fear , either to have their little ones taken away from them ( to relieve the hungar-starv'd soldier ) or to be forc'd themselves , either to pine them at their dry breast , or to bury in their stomack the fruit of their womb : of the completion of which josephus , an eye-witness , gives us sad examples , ( de bel. jud. . , . upon whose stories , touching that inundation of misery , that rowled in upon that people of gods curse , it was a very signal providence , saith isidor . pelus . ( lib. . ep . . ) that god stirred up a jew , and one zealous of their law and traditions , to communicate to the world those tragical disasters , which befell that people , at such time as christ had threatned to take vengeance of them , for those narratives do so far exceed all example , as they could not possibly have found credit , if they had been reported by a stranger , or by any other person than such an one as josephus , who thus describes the extremity of the famine : an infinite number died through hunger , 't is inexpressible how many fell , either through the extremity of the famine , or by striving to relieve themselves against it : you might see men at daggers drawing in every house , where was the least morsel of meat or crum of bread ; the dearest friends snatching victuals out of one anothers mouths , and rifling the bosoms of them that were a dying . you might see men in a rage ( through disappointment of their prey , which they sought in desolate places ) run like rabid dogs up and down the city , searching twice or thrice over in the same house , and through want of better food greedily feeding on such things as the most fordid brutes abhorr , sparing neither girdles , nor shooes , nor the leather upon their targets ; esteeming the orts of hay so great a dainty , as a small quantity of it was sold at four attiques ; to stuff their craving bellies ; buying at any rate the stuffing of padds , saddles , &c. nay so lamentable were the afflictions that came upon that people , and especially by famine , as josephus protests he could willingly have passed over the mention of them , for fear that posterity should account him a liar ; but that he had many eye-witnesses to attest them , and might seem , perhaps , to disregard and overlook the afflictions of his countrymen , if he should lightly touch their heavy sufferings ; being some of them such as were never felt either by greeks or barbarians , things horrible to speak , incredible to hear : of which i shall only mention one particular story , of one mary the daughter of eleazar , a wealthy matron , and of a noble family ; who flying to jerusalem ( moving counter to christs direction ) was there , among the many thousands , that upon the occasion of the passover , were at that time in the city , when the romans lay siege to it , cooped up ; and being by the rude souldiers plunder'd of her goods , and at last of all provision for the belly : she takes her child and ( saying to him , poor child thou must be meat for me : a fury to fright those sedicious zealots , who have brought us to this extremity ; and a fable to all posterity ) sacrificeth him , to the asswaging of her hunger ; and at one meal devours one half of him , reserving the remainder till the strong man that breaks stone walls , should return again so arm'd , as to force her to break the bonds of nature , and female delicacy once more ; but she was prevented of the second course of that thiestean banquet , by souldiers ( that had got the scent of it ) breaking in upon her , and threatning her with death , if she did not bring forth and present to their eye that roast-meat which they had the smell of in their noses . the wretched woman sets before them the reliques of her babe , bids them fall too , if they had an appetite : but if they were more nice than a matron , more pittiful then a mother , they might be wellcome to leave it for her , to sustain her loathed life with . of which and the like immanities titus being inform'd , made a solemn appeal to the gods , that they , whom his clemency could not induce to accept of peace , and an act of oblivion , by him offer'd , were worthy to feed on such cates ; protesting he would bury this abominable fact in the ruines of the country where it was committed , and not leave that city standing , for the sun to behold , where mothers fed on so detestable food . . of that degree and measure of the wrath that was then to be poured out upon that place and people of gods curse , according to the predictions of christ , that it should be levell'd with the ground ; not have one stone left upon another ; be an utter and perpetual desolation , if i would give a punctual account ; i must transcribe all josephus his books of the jewish wars , whose theme that is ; and a great part of tacitus his fifth book of histories , i therefore referr my reader to those authors , whose relations , if he compare with christs predictions , he will find them accomplish'd in every circumstance . and as to that cities never being able to this day to obtain a resurrection from those ruines , wherein titus buried it ; infidelity it self need no other proof , than ocular demonstration , nor can require a better reason , why it has not so much as been attempted for above this thousand years , than the frustration of julians purpose to rebuild it , ( meerly to affront christs predictions ) of which ammianus marcellinus an heathen historian gives this account , ( lib. . initio . ) [ ambitiosum quondam apud hierosolymam templum , quod post multa & interneciva certamina , obsidente vespasiano posteáque tito , aegre est expugnatum , instaurare sumptibus cogitabat immodicis , negotiúmque maturandum alypio dederat antiochensi , qui olim britannias curàverat pro prefectis . qúum itaque rei idem fortiter instaret alypius , juvarétque provinciae rector , metuendiglobi flammarum propè fundamentum crebris assultibus erumpentes , fecere locum , exustis aliquoties operantibus , inaccessum ; hócque modo elemento destinatiùs repellente , cessavit incaeptum ] julian had purposed to be at excessive charge , in the restauration of that sometimes stately temple at jerusalem , which after many and mortal skirmishings , being besieged , first by vespasian and then by titus , had been with much difficulty demolished . the care of managing this work is committed by julian to alypius of antioch , who had formerly been the deputy-governour of britain . alypius therefore setting amain upon the rebuilding of this temple , and the governour of the province assisting him ; dreadful balls of fire breaking out and squibbing about the foundation , and many times burning the labourers made the place inaccessible : and the element thus obstinately resisting , the place it self peremptorily rejecting the stones which were laid upon it , as refusing to bear such a structure , the enterprise was given over . and no man ever since hath been so fool hardy as to put his hands to that work which burnt the fingers of julian's labourers . § . . oh jerusalem , jerusalem ! how art thou faln from heaven ! god was thy wall of fire once , to burn up them that besieged thee ; but he sent now , balls of fire , to consnme those that would have rebuilt thee . who would have believed that this would have befaln thee and thy children , when thy rejected christ dropt his tears , and with them , those predictions upon thee , which we now see fulfill'd ! what sign was there , in reason , or nature , or politicks , of this thy fatal catastrophe ? didst thou ever lift thy cloud threatning head higher above , or cast a more supercilious look upon mount olivet , than when christ from thence , facing the sumptuousness of thy building , and the ornaments of thy goodly stones , pronounc'd this fatal sentence against thee ? thou wast then adorn'd with donatives sent thee from caesar's houshold , honour'd with dayly sacrifices offer'd , at caesars cost , and by his appointment , on thy altar to the most high god , who dwelt between thy cherubims . philo jud. ( legat ad caium ) tells , how high the jews were in augustus his favour , in particular , a great part of the trans-tiberine city was possest by jews , who were allowed their proseucha's there ; and permitted to send their first fruits and offerings to jerusalem ; whither most of caesars family sent gifts , which remain ( saith philo ) to this day , where augustus commanded sacrifices to be offered at his own charges to the most high god for the emperours health , which custom ( saith he ) continueth to this day , and will for ever continue as a monument of his royal virtues ; ( he proved a false prophet in this , but in what follows he is a true historian . ) he appointed the jews , at rome , to have their share of the monthly largesses of corn and mony , and if the day of distribution happen'd on the sabbath , he order'd , the jews should have their shares the day following . these privileges were continued to them during the reign of tiberius , notwithstanding the spight of sejanus against the jews . thy children were indulged , thy sabbaths reverenc'd , by augustus and tiberius , whose ears were always open to their complaints , against their own deputies ; whose greatest friends at court could not procure their continuance , if thy peoples legates made motion for their removal out of office. if caligula's sacrilegious pride would prophane thee , by affronting the divine presence with his own image ; it was no greater an indignity , than he put upon the temples of his own gods ; and what they wanted , thou found , an agrippa to intercede for thee , and a petronius to suspend the execution of the imperial decree against thee . claudius banish'd thy children from the roman suburbs : but it was for their contempt of thy holiness ; for daring to abuse the piety of roman matrons towards thee ; for diverting to their proper use the presents and rich donatives , which the proselytes of thy religion committed to their hands , to conveigh to thee : he vindicated thy honour , upon thy bastard sons , not their crime , with thy ruine : as he did that of the priests of isis , at the same time : he left thy walls standing , and thy religion free , and under the care of thy most indulgent foster-father king agrippa , one of his greatest favourites . thy clients under nero found that favour in the imperial court ( by means of his wife poppaea a zealous votary to thy religion ) as they obtain'd a decree , for the demolishing of that tower , which the roman president had erected , to out-face thy holy of holies . yea , by poppaea's interest in nero's affection ( so great , as to gratifie her jealousie ( that the womb that bare him corrival'd poppaea , and had a greater share of nero's love , than she would spare from her self ) that womb must be ripped up . ) so benign an aspect did his reign , ( malevolent to all other ) cast upon thy children , as they were thinking once to have added twenty cubits to thy height , and dimensions to those parts of thy foundations that had proved too slender to bear that weight of magnificence , herod had laid upon them , ( joseph . antiq . . . under the monster of men , the bane of the world , thou makes shew of rising to greater renown , and when thy children waxed so wanton , under the indulgence of the empire , as to kick against its majesty ( as i have seen children , when they are strutted with the milk , play with the breast , till their scratching it procures them a motherly blow ) and play with its authority , and to call for stroaks . good god ' what gentle correction was designed for them : vespasian ( the love and darling of mankind , he who counted that day lost wherein he perform'd not some office of humanity ) is the rod that 's laid upon their back , the empire takes up an handful of marsh-rushes , to chastise her rebels with ; was she like to draw blood with such a rod ? could the stroak of so soft an hand have caused blewness , much less mortality of wounds , had not the vengeance of heaven gangren'd the place ? could that gentle silk twine have pull'd down thy towers , that lambs horn have pusht down thy walls , had they not been seconded with the unseen power of that sentence christ had past upon thee ? ask thy neighbours , the chaldeans , whether they could observe any signes of thy ruine among those lights , god had plac'd in the firmament to be signs . that book was never more studied by the eastern astrologers than in that age , when the expectation of the arising of the star of jacob ( that bright morning-star ) had put the whole east into as passionate a contest who should see it first , as that betwixt the seven princes of persia , who hung forth the imperial crown , as his prize , whose horse should first neigh after the sun was up . and for nothing more was that book then studied , than to know the fortunes of thy children , when and where that person was to be born , who was to be king of the jews ; that thy king whose star three of the magi saw ; but to the rest it appeared not . however , had there been any sign , in any of the heavenly houses , of thy ruine ; they would certainly have discovered it , whose eyes were then so intent upon that heavenly volume , on purpose that they might there read thy concerns , but in vain shouldst thou solicit the wisest of them ; the rising of the sun of righteousness , which neither thou nor they observed , was the only sign was given thee ; that sign of jonas , his coming out of the whales-belly , the bowels of the earth , after he had been three dayes and three nights therein buried ; that sign thou mightst have known ( if thou would ) when time was : but now , that and all other signs , of christs coming against thee , are concealed from thee . and as vain am i in discoursing with thee , whose head layes so low in the dust , as thou canst not hear me . nor have i more to say to my reader upon this argument for the divine original of our religion ; but only , § . . first , that he would weigh , not only the strength of the argument but the modesty of religion , in her begging no more of the sceptick pro concesso , than what cartesius himself begs , and hath granted him without all dispute , as a ground of his philosophical discourse ; all he begs is the consequence of this proposition , [ cogito , ergò sum ] all that she begs , for the probat of her author , is the consequence of this [ praecogito , ergò praesum . ] and if thinking be an indisputable evidence of being , fore-thinking must be as good an evidence of fore-being . if finite cogitation will prove finite being , then infinite precogitation will prove an infinite fore-being , if the argument à conjugatis be of any force . and by what evidence can a philosopher prove to another that himself thinks ( without the proof whereof , no man is bound to believe that he is ) by the like whereto it may not be proved , that there is an eternal fore-thinking being . if he present me with a well framed poem , or oration , or some exquisite piece of art ; i should conclude , that his thoughts were not a wool-gathering , while he composed them ; but is this any whit more evident , than that he must be all mind , who has form'd so excellent and comly a piece as the world is , which the grecians therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is so beautiful and of so exact a symmetry of parts . nay , ( to speak properly ) no man can prove that he thinks , but only that he hath thought : for the medium , he proves it by , must be the effect of thinking : be it a wise word , or action , before either of them can come to the knowledge of another person , the thinking which fram'd them , is past and gone . but god , by prophecy , giveth us fore knowledge of his fore-knowledge , before the effect thereof take place , and during that intervall , exposeth himself to the censure of the world , giving us a larger time to think of his forethinking , and to ponderate the infiniteness of it , and to arm our selves against delusion , than we may with good manners , expend in discussing the thoughts of men . and by this means we are render'd more expedite to judge thereof , when the event falls out , than we can be of any other kind of humane thoughts , but such as are employ'd in framing prognostications ; the sufficiency whereof any child may judge of , when the time is come when the effect should follow . . that to this argument for the divine authority of scripture , this consideration will add no small weight ; that all the old testament-prophecies , according to their several times of accomplishment , have been fullfill'd to a tittle in their evangelical sence : but in any other sence that 's put upon them , are a pack of as palpable untruths as ever were asserted . not one of them wants its mate , as we apply them to the blessed jesus , and the things appertaining to his kingdom . but they are barren of effect , and most of them past child-bearing , if they have not brought forth allready those children which the christian church fathers upon them . if their messias be not already exhibited , he can never be exhibited in that place , at that time , and with such other circumstances , as the prophets assign . the temple which he was to fill with glory , is demolish'd ; the polity , during the standing whereof shilo was to come , is dissolv'd ; the weeks , within the compass whereof , messias was to make attonement for sin ; at the end whereof , desolation was to come in like a flood , are long since expired . the idols , which at the appearance of his glorious majesty were to creep into holes , are already exterminated from off the face of this earth : so that if he has not already appeared , it is impossible that at his appearance he should find any gentile idols to abolish from off this earth , and from under those heavens which the prophet pointed at , and taught the jews to point at , during the babilonian captivity , in making this profession , jer. . . thus shall ye say unto them , the gods shall perish from under those heavens ; that is , which are over chaldea . let the atheist search if he can find in all that tract one heathen idol . chap. x. the demonstration of power . § . christians gleanings exceed pagans vintage . § . christian stories of undoubted , pagan of dubious , credit . § . pagan miracles mis-father'd § . rome ' s prosperity whence . § . wonders among gentiles for the fulfilling of prophecies . § . for the punishment of nations ripe for excision . § . empires raised miraculously for the common good . § . vve have seen the prints of incomprehensible wisdom upon the creatures , and thence demonstrated the being of a god : we have seen the like impresses upon the sacred scriptures , and thence proved that god to be the author of them , who contrived the universe . the next demonstration of a deity is the impressions of infinite power stampt upon his works ; those rhetorical figures sprinkled in the book of providence , which render the contents of it more illustrious , the divine eloquence of it more august and specious : for as in humane speech , the moderate and decent aspersion of new and unusual words add a splendour to it ; so miracles add a grace to the divine eloquence and an emphasis to that discourse , god entertains the world with , while he speaks to it by the dumb creature . [ sicut humana consuetudo verbis , ità divina potentia etiam factis loquitur ; & sicut sermone humano , verba nova , vel minus usitata , moderate , & decenter aspersa , splendorem addunt : ita in factis mirabilibus , quodammodo luculentior est divina eloquentia . ] ( august . ep . . quest . . ) in which strain the god of israel , the father of the blessed jesus , hath as far out-stript all other pretenders to divinity and authors of religions ; as the feates of the artillery garden are exceeded , by the wisest stratagems of the greatest captains ; the products of a wheel-wright , by archimedes his engines ; a blind mans catching an hare by chance , by the success and achievements of diana and her quire of huntresses : or , don quixots windmill engagements , by the exploits of caesar ; or the sorcerers serpents , by that of moses ; which if we compare together , we shall find the stupendious effects wrought by the heathen gods , to have been , . so few as an hundred of those deities may be allowed to club for the production of one miracle : though no greater than the swelling of a lake , while the romans besieged the vejentes , [ exoptatae victoriae iter miro prodigio dii immortales patefecerunt . ] ( val. max. . . . ) a multitude of gods are fain to joyn hands to open this light door ; what is this in comparison of the way through the red sea ? no less than two durst venture to cast the scales , at the regil-lake , on the romans hands , when their army and the tusculancs were so equally pois'd , as neither would give one foot back . it was as much as two of them could do , and ( that on horse back , ) to bring p. vatinius word to rome , in a whole day , of king perses his overthrow , in macedonia . briefly , put together all the miracles , that authors of any credit have father'd ; upon all their gods , or have reported to have been done in their names : and the miracles wrought by moses alone in the name of the god of israel , to prove that he was his messenger , the miracles wrought by christ alone , in his own name and person , to prove that he was the eternal son of israels god : the miracles wrought by st. peter alone , in the name of christ , to prove his masters resurrection , and his own delegation , will far out-vie them . nay , the after gleaning of christs miracles , i mean those which were wrought at the memories of martyrs , as low as the third and fourth centuries , are more than the whole vintage of pagan prodigies ; deposited in authors of undoubted credit , as in barnes ( cypriani tract . . cont . demetrianum ) [ o si audire eos velles & videre , quando à nobis adjurantur & torquentur spiritualibus flagris & verborum tormentis de obsessis corporibus ejiciuntur : quando ejulantes & gementes voce humanà & potestate divina flagella & verbera sentientes , venturum judicium confitentur . veni & cognosce esse vera quae dicimus . et quia sic deos colere te dicis , vel ipsis quos colis crede , aut si volueris & tibi credere , de teipso loquetur audiente te , qui nunc tuum pectus obsedit , qui nuno mentem tuam ignorantiae nocte caecavit . videbis nos rogari ab eis , quos tu rogas , timeri ab eis , quos tu times , quos tu adoras : videbis sub manus nostras stare vinctos , & tremere captivos quos tu suspicis & veneraris ut dominos . certe vel sic confundi in istis erroribus tuis poteris , cùm conspexeris & audieris deos tuo's , quid sint , ad interrogationes nostras statim prodere & praesentibus licèt vobis praestigias & fallacias suas non posse caelare . so plentifully was this sweet and powerful savour of the ointment of christs name poured out , in the age of st. austin ; as that learned father , having ( in his book de vera religione ) given reasons , why miracles were not then so frequent as formerly , lest he might thereby be understood to deny that the church retain'd the gift of miracles in his time : upon second thoughts , dares not commit that tractate to the hands of posterity , without this animadversion upon it ( in the unparallel'd books of his retractations , ( lib. . cap. . ) i argued indeed ( saith he ) in that book ( of the true religion ) that the pagans had no reason to expect miracles now : but i never affirmed , that no miracles are wrought now ; for , even then when i writ that treatise , i knew a blind man who was cur'd at millain , and several others : nay there are now so many examples of the like miraculous cures wrought in these times , as i cannot possibly know them all ; and yet i know more than i am able to reckon up . and the same father ( epist. . ) tells us , that at the memory of st. felix at nola , miracles were then so usually wrought by invocation of christs name , as he purposed thither to send boniface , ( a priest of his church ) and one who accused him of incontinency ; the one firmly attesting , the other as peremptorily denying ; conceiving that though in africa , where no miracles were wrought . ( a thing which he wonders at , seeing that climate abounded more with religious persons , than italie ; and i wonder as much at his wondring ; for that which he alledges as the reason of his astonishment , was the reason of the thing he admires , and therefore should have put a stop to it , because italy swarm'd more with pagans than those parts of africk , therefore was that power of working miracles continued there ; tongues , and all other supernatural gifts , being not for those that believe , but for infidels . ) one of them might persist in their lie against conscience : yet that the reverence of the very place , where the power of christ had been so manifestly seen , would extort from them the confession of the truth . to which he was encouraged , by what had happen'd at millan , in the like case ; where a thief , who strongly denyed he was guilty of a theft that was laid to his charge ; when he came to the church , there to swear in the presence of that god , in whose name so many miracles had been wrought in that very place , durst not swear as he had boasted he would , but confessed the fact , and restored the goods he had stoln . before i close this point , i will give one instance more , of the multitude of miracles wrought , for the conversion of one peevish heathen , reported by this great light of the church , who for learning , judgment , and integrity , deserves more credit , than the whole tribe of pagan scriblers , who ( in his . epistle ) gives this account of the conversion of dioscorus the architheater . it was not like that this mans stiff neck would be bowed , nor his petulant tongue tamed without a prodigie ; it pleased god therefore to smite his only and exceedingly beloved daughter , with a dangerous sickness , of whose recovery , without miracle , he despairing , implores the aid of christ , promising if he might see his daughter restor'd , he would embrace the christian faith , his request is granted , his daughter recovers , but he procrastinates the payment of his vow : he hath not long seen her restored to health , when christ retracts the benefit , and strikes him blind . he vows , the second time , to become a christian , if he might recover his sight : he obtains his sute , regains his sight , and sets forward toward the receiving of baptism : but they could not get him to learn the creed , till he is surprized with such a palsey , as deprives him of the use of his tongue : upon this he betakes himself to his pen , and writes the confession of his former hypocrisie , and subscribes to the confession of the christian faith : upon which he is restored to the use of his tongue , and to perfect health . i am perswaded , upon an impartial search , here are more indications of a supernatural power made out , for the conversion of this one man , than ever god permitted all the heathen daemons to shew , in proof of all false religions : of which perswasion i make no question but my reader will be , by that time he hath well weighed this example , and studied an answer to that question of arnobius : to what purpose is it for the defenders of the pagan impiety to shew one , or perhaps two , cured by esculapius , when none of their gods relieve so many millions , and all their temples are throng'd with wretched , and unhappy patients , who tire esculapius himself with their prayers , and invite him with their most miserable vowes to help them . [ quid prodest ostendere unum vel alterum fortasse curatos , cum tot millibus subvenerit nemo , & plena sint omnia miserorum infeliciúmque , delubra ? qui aesculapium ipsum precibus fatigare , & invitare miserrimis votis . ] ( arnobius . ) and that by that time i have laid down the rest of the differences , betwixt those which occur in prophane authors , and those reported in the sacred scriptures , § . . . for as to the miracles reported to have been wrought by the god of israel ( or by his servants in his name and power ) they are reported with the greatest evidence of truth , that matters of fact are capable of , ( as hath already been demonstrated . ) but the prodigies , said to be done in confirmation of paganism , labour under the burden of a very great suspicion , that they are ( most of them ) lying miracles . not one hath been found , among the various sects of christians or jews , that ever question'd the truth ; those of the old , those , of either old or new testament-relations , though some of their principles ( had they seen the tendency of them ) would have necessitated them to it . the manichees , who denied the god of israel to be the best and greatest god , did yet believe that the history of the old testament was true . the sadducees , who denied the existency of angels or spirits , yet owned the books of moses wherein the god of israel is declared to be both great and good , by the merciful wonders he wrought , by the ministry of angels . the arrians denied christ to be the eternal god , yet confest he did those stupendious works , which none but god can do ( some whereof he professedly did , on purpose to manifest himself to be equal to his eternal father , ) monsters of men ! they deny the conclusions , and yet grant premisses , most necessarily and demonstratively proving those conclusions . but of all those pagan writers , that have escaped the teeth of time , and made mention of pagan prodigies ; there is not one , but hath question'd the truth of their own legends , so far as by the diligent reading of them , i can find . to the many instances that have allready been produc'd in my first book ( sect. . chap. . i shall here add the censure of that famous critick agellius , who ( in his . . noct . attic. ) telling a story , how that upon his coming to brundusium , he heard a fellow crying books , to whom he repairing , bought the works of aristaeus proconnesius , isagonus nicaeensis , ctesias , onesicritus , polystephanus , and hegesius , authors of great authority ( as he stiles them ) and yet he calleth their histories of such miraculous accidents , as made most noise , and had been most universally believ'd , in the age of paganism , books full of miracles and fables : out of which , repeating those that had best born up their credit unto his age , he mentions none but such stories , ( of men with one eye , of pigmeis , &c. ) as there is no man , vers'd in the affairs of the world , but knows to be as meer fictions , as any of the poets fables . and of that greatest of humanists , plutarch , who , in his book de pythiae oraculis , brings in diogenianus suspecting that apollo's oracles were meer forgeries , because they were given out in such beggarly verses ; when he himself , upon whom they were father'd , was the god of the poets , and in eloquence did far excel homer and hesiod : and boethus comparing those over-religious persons , who , in spight of their native draught , would invert those oracles into good and plausible poetry , unto pauson the painter , who being hired to draw the picture of an horse tumbling on his back , painted one running ; at which he storming who had fore spoke that picture , pauson turns the table so , as presented the heels of the horse upwards : and bio thus concluding that argument : we ought therefore not to conclude they are good verses because of apollo's making ; but that they are not of apollo's making , because they are naught . to these i might add herodotus , the collector of all such strange stories , who gives his reader a caution , not to be over hasty of belief , by his stiling his books by the names of the muses , and by his frequent sorting such passages as that which he subjoynes to his stories of rampsinitus : whosoever thinks them credible may believe them , ( euterp . ) and that wherewith he concludes the disapparition of zamolxis [ ego autem de hoc neque non credo , neque valde non credo , ] ( melpomene . ) and pausanias who in his corinthiacis , makes the same of aesculapius his raising of men from the dead ( upon account whereof he was deified , ) dwindle into the pittiful story , of his bringing archias out of a convulsion fit , which took him as he was hunting : for which cure archias bestowed divine honours upon him , and built him a temple at pergamus . but it would be endless to number particulars : and it may be enough to invalidate all strange pagan stories that the most antient and authentick history in the gentile world ( which was thought worthy to be hung up in apollo's temple ( henry stephens fragments of stesichorus out of athenaeus ) the homerial history of troy , is confuted by herodotus in his euterpe . § . . . a great part of the miracles father'd upon demons , are manifestly mis-father'd ; they are made gay with the lambs-wool , and trick themselves with the feathers , which the eternal word of the ever-blessed god made to grow . for all forreign miracles that have been delivered by indubitable tradition , and were really such as exceeded the whole power of the creature , were not effected by those heathen deities , that bare away the praise of them , but the products of israels god , to instance in the most eminent of them ; diod. sicul. ( bib. . ) reports that the phocians ( after they had rob'd the temple of delphos discumfited by the beotians , of them took sanctuary in a temple of apollo ; where by a fire by accident , they were all burnt alive , and the temple it self consumed : had this been apollo's doing ( and not that gods ; who equally abhors sacrilege , and such idols as that sacrilege was committed against , he would , sure , in punishing the sacrilegious , have had a care of his own temple : and not have punish'd it , with a greater sacrilege than they committed . when the ship , wherein the mother of the gods was , was brought from phrygia , and was so stranded in tyber , as all the strength of men and oxen , that they applied thereto , could not make it stir ; claudia the vestal nun , being suspected of incontinency , tying her girdle to the ship , and praying the goddess , that if she were an immaculate virgin , she would follow her forthwith , haled the vessel to shore : this virgins statue , in memorial of this , was erected in cybel's temple , and stood firm and perfect upon its own base , after the temple had been twice consumed with fire , ( livii . de bello punico . ) he must be wholly unacquainted with the legend of this salacious goddess , that can think she had any hand in vindicating the innocency of this virgin ; who her self was the veryest strumpet and impure drabb that ever liv'd , and whose mysteries , wherein her story was represented , were so obscene , as common harlots would have blusht to have such obscenities laid to their charge ( aust. de civit. cap. . lib. . ) as cybeles priests celebrated her memory with . it was not therefore through her procuration that claudia's chastity was thus miraculously vindicated but by his providence , who hath declared himself the advocate of oppressed innocency , that filthy goddess was forc'd contrary to her own genius , to follow the halings of that unjustly accused vestal ; who had made her appeal to the tribunal of the deity , generali complexione , in an interpretive and general sence , though she mist it in the application . ( grotius de jure . . . ) quia quanquam sub falsis notis , generali tamen complexione numen intuetur . the same only true god , who divides the flames of fire , protected the image of claudia , when the temple of cybele , wherein it stood , was consumed with fire , the goddess not able to secure her own image and sacred utensils . the greatest part of the victories the ancient romans obtain'd , were imputed to the favour of this unclean goddess ; to whom thanks were return'd , when any notable and extraordinary emergent fell out , contributing to their advantage , ( val. max. lib. . cap , . ) [ matri deûm ●saepenumerò imperatores nostri , compotes victoriarum suscepta vota possinuntem profecti solverent . ] it is like that such a deity who could not endure that any should touch her mysteries , but gelt priests , would take care of the concerns of that masculine state , and those virile roman spirits ? the army , which xerxes sent to burn and rifle apollo's temple , was destroyed with thunder , tempest , and stones rent by the tempest ( diodor. sicul. bibl. l. . lib. . ) the athenians , having rob'd the temple at delos of ten thousand talents , fail'd into sicily , with triremes and an army of aboue fighting men , where they were beset with those calamities , and so utterly overthrown , as not so much as one vessel escap'd , nor not one man to tell those sad news . brennus , making the like attempt , met with that overthrow of his army , as forc'd him , in a desperate mood , to fall upon his own sword. the romans , who at the taking of carthage disrob'd the image of apollo of its golden vest , left their hands among the fragments of the image . [ acer sui numinis vindex apollo ; ] apollo severely vindicated his own divinity , ( saith valerius max. l. . c. . ) but with what face could that pilfring god punish so severely that crime , whereof himself was more guilty than any man ? if apollo and hercules be all one ; as macrobius ▪ ( in sat. . . ) affirms them to be : [ hercules quid aliud est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aeris spendor , ] &c. and porphiry confesseth ( in euseb. praep . . . ) briefly , for it would be an endless labour to enumerate all particulars ; how could any of those miraculous castigations be inflicted upon impious persons , by those gods , who as they never gave any precepts of virtue or prohibitions of vice . ( vide aug. de civitat . . . tit . ) [ quòd cultores deorum nulla unquam a diis suis praecepta probitatis acceperint , & in sacris eorum turpia quaeque celebraverint . ] & cap. . tit . [ deos paganorum nunquam benè vivendi sanxisse doctrinam , — nec nobis nescio quos susurros paucissimorum auribus anhelatos , jactent , quibus vitae probitas castitásque discatur ; sed demonstrantur loca talibus aliquando conventiculis consecrata : non ubi fugalia celebrarentur effusa omni licentiâ turpitudinum , & verè fugalia , sed pudoris , sed úbi populi audirent quid dii praeciperent de cohibendâ avaritiâ , ambitione frangendâ , luxuriâ refrenandâ , ubi non discerent miseri quod dediscendum , ] persius increpat satyra tertia : ) dicatur in quibus locis haec docentium deorum , solebant praecepta recitari ; sicut nos ostendimus ad hoc ecclesias institutas quaquà versum religio christiana diffunditur : ] that the worshippers of false gods did never receive any precepts of virtue from their gods ; who in their sacred rites had all manner of turpitude represented . that the gods of the pagans never enacted the doctrine of living well , are the themes of two whole chapters . do not let them boast that something was whispered into the ears of some few teaching honesty and chastity ; but let them shew the places dedicated to such meetings , not where the fugalia , full of all licentious filthiness , ( fugalia indeed , for thence was all modesty exil'd ) but where people might hear what the gods commanded touching the prohibiting of avarice , violence , ambition , or where they did not learn what must be unlearn'd ( as the satyrist checks them : ) let them say in what places the precepts of their gods , teaching them virtue were wont to be publish'd , as we can shew churches erected for this purpose wheresoever the christian religion is scattered . as these gods , i say , never either commanded virtue or prohibited vice , and therefore could not , in common equity , punish mens transgressions before they gave out a law to the contrary , ) so by their own example , men were more instigated to all manner of lewdness , than , in all reason , they could expect they could have been deterr'd from , by the severest menacies of humane lawes : [ qua fronte notatur actor , si adoratur exactor , ] how could they for shame punish those things in others , which they so far delighted to have charged upon themselves , as they compel'd the romans , to erect those scenical playes in the honour of the gods , wherein they are introduced as contaminated with the greatest and most barbarous immanities imaginable ; threatning , that the pestilence that they were then afflicted with , should not cease , till those playes were erected ? [ diis exhiberi potentibus , & nisi fieret irascentibus , eorum admonitione dedicerant , ] ( aug. de civ . . . . ) and endeavouring by their own example to give divine authority to wickedness ; moliuntur suo exemplo velut divinam authoritatem praebere sceleribus ( de civit . . . ) and taking more delight , to see their own rapes , incests , murders , sacrileges , &c. represented , than to be honoured with sacrifices , as labeo , a person well seen in the laws and antiquities of the romans , attesteth . [ malos propitiari caedibus & tristibus supplicationibus , bonos autem obsequiis laetis atque jucundis : qualia sunt , ludi , convivia , lectisternia . ] dr. hammond ( on rom. . . ) [ not willingly , but by him that had subjected them : ] that is , the devil , who being worshipt by the heathens , did by that means infuse into their worships all the villany in the world , made all unnatural sin part of their devotions ; and so what they did , they did not willingly of their own inclination , but in obedience to this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the devil , who had gotten such authority among them , and kept them in this slavery of corruption , doing it at his command . in which kind of celebrations of the honour of those gods they esteemed select and best , there was not one of them but was painted out , in those colours , as would put the most impudent man to the blush ; except janus , whom therefore ( saith st. austin ) they painted sometimes with two , sometimes with four faces , either that they might conform him , in the monstrocity of his body , to the rest , who were such monsters in soul : or that seeing the rest had lost their fore-head , and were grown past shame , by doing things and glorying to have things imputed to them , which they ought to have been ashamed of , they might hereby signifie , as by how much he was more innocent than they , he might so much more boldly hold up his face amongst them , and without shame reflect round upon himself . [ erubescenda perpetrando amiserant frontem : quanto iste innocentior esset , tanto frontesior appareret , ] ( aug. de civit . . . ) can we think then , that such beastly deities would be angry with men , for imitating them : or impute those revelations of wrath from heaven against notorious impiety and unrighteousness , to them : who , as often as they were permitted , did countenance and abet , and encourage the world unto all villany : by whose oracles , sacrifices , and presages , as well as examples , such as were the bane of mankind , were forwarded to the ruine of their countries , the mixing of sacred and prophane , and the committing more audacious outrages , than otherwise their own most barbarous dispositions would have prompted them to ; ( euseb. lib. . cap. ) tells us that of carpocrates , that it was his avowed doctrine , that there was no other way of escaping or appeasing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly princes , , but by paying them their dues , by all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unnatural filthiness . the romans may thank the prosperous omens their gods gave sylla , for all his cruelties ; to whom , when he sacrificed , they gave such encouragements by the entrails , as posthumius , the aruspex pawn'd his head , ( as livy reports , ) that whatsoever he had in his mind , the gods would assist him to bring to effect : when such were his intendments , as , had they regarded virtue , or the common good of mankind , they ought rather to have forsaken their altars , before which so impious a wretch consulted ; or at least have rebuked him , for entertaining such inhumane councels , ( st. austin de civ . . . ) would such deities punish vice , as could not appear in giving testimony against the adultery of paris , the perjury of laomedon , in their destroying of troy , but they must condemn themselves ? ( aug. de civit . . . ) [ tit . non potuisse deos paridis adulterio offendi quod inter ipsos traditur frequentatum . ] or if they had had a mind to express their displeasure against the greatest debaucheries ; they might have found greater provocations to it , among the romans ( their darlings ) than in all the world beside , whose founders were bastards , aeneas by sacrilegious incest of venus , and romulus of mars , whose judges , in passing sentence ; whose juries , in giving in their verdict , whose vulgar in passing their suffrages , minded nothing less than the observation of their oaths . ( lucan . phars . . ) hine rapti fasces pretio , sectórque favoris . ipse sui populus , letalisque ambitus urbi , annua venali referens certamina campo . and lastly , such gods as when they had a mind to protect the innocent , or punish the guilty , could not , which impotency they exprest by their tears , as women and children use to do , when they cannot have that revenge which they seek . thus the image of apollo cumanus , when the romans waged war against the achaians , and king aristonicus , was reported to have wept for the space of four dayes ( julius obsequens , fragm . de prodigiis . ) thus the image of juno sospita at lariniunt ( l. aemilio paulo . cn. balbo pamphilo . coss. ) ; wept before a great pestilence . thus in the civil wars , lucan brings in the native and houshold gods weeping . indigitos flevisse deos , urbisque laborem testatos sudore lares . — and therefore ( as st. austin well observes ) numa considering , that the trojan gods which aeneas brought into italy , could neit●●r preserve the kingdom of troy nor lavinium from ruine , did wisely p 〈…〉 de other gods to be either the keepers or coajutors of those , ( de civitat . . . ) we must then find another father , for these miraculous punitive accidents , even that god who hath both severely prohibited all un-natural brutishness ( in the book of conscience , ) and all sin ( in the books of sacred scriptures ) as that which he abhors and his pure eyes cannot endure : and proportion'd his menacies to the several degrees of guilt , and of mens impenitencies , who therefore punish'd impiety against , and perjury , by the names of false gods , upon them that thought them gods indeed ; not for what they did , but for what they thought : to wit , that those temples , which they rifled ; those statues , which they disrobed , had the spirits of the living gods dwelling in them ; that those idols , by whom they sware , had ears to hear , and eyes to see , and hands to revenge ; and yet they would venture upon their displeasure . [ punitur , quia tanquam deo fecit : ] the sacrilegious person is punish'd , though he rob that that is not god , because he doth it unto that , he thinks is a god saith seneca . ( de ben. . . ) [ opinio illum sua obligat paenae : ] his opinion makes him obnoxious to punishment . it is st. jeroms opinion ( in daniel . ) [ quamdiu vasa fuerunt in idolio babylonis , non est iratus dominus ( videbantur enim rem dei secundùm pravam quidem opinionem , tamen divino cultui consecrasse ) postquàm autem humanis us●bus divina contaminant , statim paena sequitur post sacrilegium . ] god was not angry while the sacred vessels , that were taken out of his temple , were in the idols temple of babylon , ( for they did as it were , consecrate the things of god to a divine use , though according to a false opinion ; ) but after that the things consecrate were prophan'd by a common use , punishment immediately followed that sacrilege : and st. austin's saying : [ et qui per lapidem jurat , si falsum jurat , perjurus est : non te audit lapis loquentem sed punit deus fallentem . ] the calf which was cut in twain , when the king of babel took an oath of the king of judah , and made him pass through the parts of it , was divided and laid in twain by nebuchadnezzar's priests , was on his part a sacrifice to the gods of babel , for he that administred the oath , was to divide and lay the calf in parts ; between which he that made oath was to pass : as is manifest in that adorable instance of gods condescention ; that abraham should take him sworn , ( gen. . . ) the whole ceremony in this form of swearing , will be best conceiv'd , by comparing this text with two passages in livy : [ tu jupiter ita illum ferito ut ego hunc porcum : ] ( lib. . pag. . ) [ deos precatus , ita se mactarent quemadmodum ipse agnum mactasset , lib. . ] ( and perhaps on the king of judahs part : ) yet the god of israel calls it his oath , and the covenant which was made before him , ( jer. . . ez. . . ) and threatens to av●●ge the breach of it , by a judgment sutable to that form of words was used in that form of swearing [ let god divide or scatter me , as this beast is divided , betwixt whose parts i pass , ] i will give the men that have transgressed my covenant , that have not performed the words of the covenant , which they made before me , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sept. bis . ) when they cut the calf in twain and passed between the parts of it ; to wit , the princes of judah and of jerusalem , which passed between the parts of the calf . i will even give them for meat , unto the fowles of heaven and the beasts of the field . ver. . i will give them to be removed into all the kingdoms of the earth , sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a dispersion : the very curse they invocated upon themselves , in case of perjury . our english makes it doubtful whether the jews or babylonians divided the calf , but yet the mentioning of the jews passing through the parts of it in the verse , without that other circumstance , the dividing of it , and the translation of junius and trem. [ quum transiverunt inter dimidiatas partes ejus vituli , quem dissecuerant in duo ] plainly divides those actions between the babylonian and the jew , and then the septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , parallel to virgils cùm faciam vitulâ — the calf which they sacrificed will clearly infer my other observation , that the calf was at least reputatively a sacrifice ; now a sacrifice to the true god it could not be , as being not offer'd in the temple , into which it was not lawful for the gentiles to enter ; and sure the babylonians were present at the king of juda's taking the oath in this form . to proceed to such instances as pagan records mention , cleomenes in a fury divinely inflicted , kil'd himself ; whether this judgment befell him , for his inhumanity towards suppliants , ( as the argives ) or for violating orgades , a region consecrate to the eleusine gods , ( as the athenians ; ) or for corrupting apollo's interpreter ( as the delphians interpreted it , ) we can permit them to dispute : but that their apollo inflicted this madness upon him , who himself conspired with him , the death of the innocent demaratus , by giving out lying oracles ; or at best connived at his prophetess sacrilegious complying with cleomenes ; is as far from all likelihood of truth , as that oracle was . the megarenses , after they had prophan'd the land which belonged to the eleusine gods , never enjoy'd good days , neither could they by any means mitigate the anger of those incensed deities , saith the same author , ( pausanias , laconicis . ) had those gods inflicted upon them that punishment of their sacrilege , their wrath would certainly have been appeased , upon their applying themselves to them , in so supplicant a way , ( as israels gods was towards the repenting ninevites ) clemency to the penitent , being so essential an attribute of good spirits as plato ( in phaedro ) ascribes it to the deified soul of helena , whose anger conceiv'd against stesichorus , for his invectives against her , was expiated by this short palinody , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c , this discourse is not true ; neither didst thou ever come at troy. in order to his making this recantation , he was inform'd by the muses , that he had offended helena , ( a favour which they would not do for homer ) saith plato , ( in the fragments of stesichorus , put out by henry stephens . ) nay pausanias affirms , that helen sent him word of her displeasure , on purpose that he might attone her : so propense to mercy are deified souls in the judgment of sober antiquity ! how much more the deity it self ! ( pausanias , laconicis . ) though as to this story of stesichorus , isocrates fathers his blindness upon his writing impiously of god , ( isocratis busiris ) upon whose testimony we may rank him with theopompus and theodectes , who ( as demetrius told ptolomy ) were struck blind , for inserting some sentences of the law of moses into their prophane writings . ( joseph . antique jud. lib. . cap. . ) and verily if we may judge of hercules by his foot , of that poem of stesichorus by the fragments remaining , helena had no cause to be angry with the poet : for there is nothing extant of his works relating to her , but what is in her commendation ; as that in the scholiast on euripides , where stesichorus is said to have represented helena : in such an admirable form of beauty , ( the only thing wherein she prided her self ) as when the incensed people did but cast their eyes upon her face , they let fall out of their hands , the stones they had taken up to fling at her . ( stesichori carmina : ) whether in his story of the suns putting it self into a golden cap , and descending down through the ocean into the infernal world , to visit his virgin-wife and dear children , he hath not perverted the sacred story of the suns shadow going back on ahaz his dial , and the prophecy of the virgin-birth , i leave to the judicious to determine , after they have perused that fragment of his in athenaeus . but i digress — these examples show that the wisest of heathens accounted the true god to be the avenger of impiety . § . . unto the same head are to be referr'd those miraculous effusions of the divine goodness upon some gentile nations , who were less brutified , and better moralized than others , and retain'd a reverend , though erronious opinion of the deity . the observation of valerius maximus , ( cap. . tit . . ) is in hypothesi very sound . [ non mirum igitur , sipro eo augendo imperio , custodiendóque pertinax divina indulgentia semper excubuit : quod tam scrupulosa cura , parvula quoque momenta religionis examinare videtur : quia nunquam remotos ab exactissimo cultu ceremoniarum oculos habuisse nostra civitas existimanda est . ] it is no wonder that god should work wonders for the safeguard and encrease of those empires , that are strictly religious and scrupulous of the least matters touching the worship of god : though he , and his unthankful countrymen , mist it , in ascribing that indulgence , in the lap whereof the antient romans were dandled , unto the roman gods , imputing their prosperity to the favour of those gentile deities , who favour'd nothing less than virtue and innocency , of which every act was an upbraiding of those beastly gods , upon their embracing of whom , that state degenerated into a conformity to them , in epicurism , uncleanness , cruelty , perjury , and all that debauchery they learn'd of those gods : before their reception of whom , the roman nation was both better manner'd , and more successful . before they had any of those gods to swear by : in those heroick times of rome , when their kings word , or consent to a proposal , exprest by the dumb shew of lifting up his scepter , ( perhaps of hazel ) would more oblige him to keep his promise , than the most sacred oathes could tie their posterity , [ heroicis temporibus sceptrum erectum pro regum jurejurando valuisse notatum , ] aristot. . polit . ) when , what the orator flatteringly said of c. caesar. ( orat , pro deiotaro . ) a mans right hand ( not stretcht out to jupiter or any of his fellow-gods but ) to heaven , the habitation of the true god , gave a greater testimony of its strength , in plighting troth , and forcing him that held it up , to keep his promise ; than by handling the martial sword. when the impresses of a deity , and innate principles of honesty did so ballast their heart , as they naturally so far abhorr'd an impious or uncomly act , as their word was better than the bond of their degenerate off-spring : and that infant , innocent age of rome , render'd the generality as reverable for virtue , as was that grecian , of whom tully ( pro cor. bal. ) tells this lovely story . [ athenis aiunt , cùm quidam apud eos qui sanctè & graviter vixisset , & testimonium publicè dixisset ( ut mos est graecorum ) jurandi causa ad aras accederet , unâ voce omnes judices , nè is juraret , reclamasse . ] it needs not the panderage of rhetorick , to obtain for it , the attention of rightly affected ears : i will therefore turn this story after my wont into this plain english. a certain grecian , who had lived an holy and grave life , being brought in to give testimony , in a case depending , and in order to his taking his oath , making his approach to the altar ( as their manner is ) was with the general vote of the judges dispenc'd with in that ceremony , they conceiving that the gravity of his life added weight enough to his bare word . rome never experienc'd the industry of fate , the indulgence of our common father more , than during her infancy : while she went in her mothers hand , and scarce stirr'd from her side : [ prima aetas , & quasi infantia , qua circum matrem suam luctatus est cum finitimis , quam habuit sub regibus septem , quadam fatorum industrià , tam variis ingenio , ut reipublicae ratio , & utilitas postulabat . nam quid romulo audentius ? tali opus fuit ut invaderet regnum : quid numa religiosius ? talem res poposcit , ut ferox populus deorum metu mitigaretur . quid ille militiae artifex tullius ? bellatoribus viris quam necessarius , ut accueret virtutem ratione ? quid aedificator ancus , ut urbem coloniâ extenderet , ponte jungeret , muro tueretur . jam vero tarquinii ornamenta & insignia quantam principi populo addiderunt , ex ipso habitu , dignitatem ? actus à servio census quid effecit , nisi ut ipsa se nosceret respublica ? ] ( elori proeem & lib. . cap. . ) when ( i say ) it was thus with them in point of virtue : it was best with them in point of prosperity : while they lived tollerably up to the light of nature , they were more indulg'd , as to the concerns of this life , even by the god of israel , than his own people were , when they frowardly walk'd contrary to the light of grace . moribus antiquis res stat romana virisq . ennius . plutarch , in his treatise of the fortune of the romans , moves this question ; whether virtue or fortune had the greater hand , in elevating the romans , to that stupendious height ? and resolves it thus : that they joyned hands , and by united forces raised that famous structure . [ equidem hoc rectè opinor censere , fortunam & virtutem ad tanti compagem imperii atque potentiae tantae structuram , pace composita , coivisse ; humanorúmque operam pulcherrimam communicatis operis absolvisse . ] in the building whereof , that those that were emploied , were both instructed with all kind of virtue , and in most of their affairs aided by fortune , he demonstrates in the sequel of that discourse . [ quem qui machinati sunt , eos & omni virtute instructos , & à fortuna plurimis in rebus , adjutos fuisse , &c. ] ( by fortune he means , not that blind versatil chance of the epicureans , but that all-seeing and judicious sister of justice , and daughter of providence . ) [ non incerta qualis apud pindarum , sed quae rectius dicitur justitiae & suadae soror , ac providentiae ( siquidem ea est prometheia ) filia : quomodo genus ejus alcman . describit . this he introduceth , conducting romulus , numa , servius tullius , &c. and following those incomparable persons , for heroick virtue , the fabricii , camilli , lucii , cincinnati , fabii , marcelli , scipiones , caius marius ; mutius scaevola , m. horatius , &c. from this ancient roman gallantry when that commonwealth degenerated , its affairs went so backward , as livy complains thereof , and that upon that account their history was so interrupted , as nothing could certainly be known touching the state of those times , [ sed quid in his refert immorari quae certi nihil habent ? cum & res romanorum perierunt , & confusi commentarii sint ut livius narrat . ] the same observation florus makes . [ ut ad constituendum ejus imperium virtus & fortuna contendisse viderentur : florus . ] so that to the constituting of that empire virtue and fortune seem to have striven which of them should contribute most . § . . unto the same supreme cause must be referr'd those manifest miraculous growths of some kingdoms , conferr'd by the god of israel , in order to the accomplishment of the oracles of his own prophets . that wonderful success , which nebuchadnezzar's arms found in aegypts conquest , though he ascribed it to his gods , was given him by the true god , in pursuit of making good the menacies of his prophets , against that nation . i will send and take nebuchadnezzar , my servant , and will set his throne upon these stones , that i have bid ( at the entry of pharaohs house ) and he shall stretch his royal pavillion over them , and i will kindle a fire in the houses of the gods of aegypt , and he shall array himself with the land of aegypt and he shall go forth from thence in peace , ( jer . . ) cyrus his victorious arms over chaldea and the circumjacent countries were born up upon the wing of that prophecy , which named him an years before he was born , ( isa. . . ) in order to the fulfilling whereof ( isa. . , &c. ) gods right hand upheld and strengthen'd him , to subdue nations before him . god loosed the loines of kings , and open'd the two leaved gates before him : he went before him , made the crooked places straight , brake in pieces the gates of brass , and cut in sunder the bars of iron . it was not the heroes of media , persia , assyria , whom he so religiously supplicated , and so devoutly thank'd , but that god of the jews , whom he knew not then , but at last acknowledged his hand to have been alone , in all thosegrand transactions . as nebuchadnezzar also understood not , who that god was , that had done such great and marvellous things for him , till convinc'd ( by the deliverance of the three children ) he proclaimes to all the world , that their god is he , that had shewed signs and wrought wonders towards him , &c. ( dan. . . . ) daniel had prophecyed of alexander the great , that he should be mighty , and do according to his will , ( chap. . . ) when god raised him up against the persians , to destroy that empire , and he had no other way thither , the pamphylian sea open'd to him and his army , as the red sea had done to moses , ( joseph , jewish antiq . l. . cap. . ) this story saith josephus is mention'd by all , that write the acts of alexander . § . . in order to the punishment of other nations , god frequently does , as it were by miracle , advance some one nation , perhaps no better than the rest . the assyrian was the rod of gods anger , and the staff in his hand , that that sustain'd him was gods indignation ; though he thought not so , but triumph'd over the god of israel , as one of those feeble idols that was not able to defend his own territories , any more than the gods of calno , carchemish , hamath or arpad . ( is. . , . ) in which case , the wicked may oftentimes devour the man that 's more righteous than himself , ( hab. . . ) and when that nations sins are brim full , and gods whole work done , for which god raised it up , some of those subdued nations are raised up , ( by no less a miracle ) out of the grave , out of the ashes , to bringdown that stout heart , and avenge the blood he hath shed . thus greece was stirred up for the ruine of the caldean empire , and rome for the destruction of the grecian ; in all which great and stupendious mutations of states , the strange accidents that fall out , are the effects of divine vindicative justice , though each nation , for whose raising they were wrought , conceiv'd them to have been the fruits of the favour of their idol-gods . it was an higher wisdom than minerva's , that managed the affairs of athens : the lord of hosts , not their god of war , that put courage into the spartans . the unknown god , not any of their tutelars , that made them great , and arm'd the sons of greece against the bratts of babel : all the wonders of that age ( reported by thucidides , and diodorus siculus , ) and of the next empire , ( reported by dion , dionysius , livy , &c. ) were the operations of his hands , that only doth wonders ; that sets up the low tree , and brings down the high tree , by ways past finding out , judgments unscrutable , either as to methods or causes . § . . lastly , if at any time the world hath been so equally pois'd , in respect of the virtue or vitiousness of her several inhabitants , as it seemed not good to vindictive justice , by extraordinary impulses , or incanonical courses of his providence ( as st. austin calls miracles ) to animate one nation to avenge its quarrels upon another : by what prodigious accidents hath god made the empires that then were in being or arising , conspicuous , in order to the preservation of the general peace , and that the whole earth might sit still and be at quiet . melanc●hon ( in his epistle dedicatory to carions chronicle ) tells us , that philip prince elector palatine was wont to say , that in reading the history of the world , he all along observ'd manifest testimonies of the divine presence in the constitution of monarchies ; because it was impossible they could be erected , or continued , by humane strength : and were to that end appointed by god , that they might be keepers of humane society , the umpirers of difference among the nations of the world , the preservers of the laws , judgments , and peace , &c. the truth is , it is a miracle of it self , that wheresoevet the order of ruling and obeying hath once been received , it remains for ever ; that some or other form of government should be embraced all the world over ; that some forms should last so many ages , in some certain countries : as the regal , among the assyrians , aegyptians , francks , &c. this would not be if god had not a peculiar care of them , and gave manifest tokens of that his care ; by his wonderful erecting of them by mean persons ( in respect of such undertakings ) such as cyrus , alexander , julius caesar , made famous by nothing , but gods signal owning of them , in his giving them success beyond their own expectation , and the natural accomplishments of unity , power and policy : and by his furbishing and setting a new gloss upon the splendour of his own creature , when at any time ( through length of time ) it was grown obsolete : and in some places fixing a standing badge , of an honourable discrimination of them from others , upon the persons of the chief governours , as that wonderful gift of healing , otherwise incurable maladies , by a touch , intail'd upon our kings . instances of that other way of gods setting occasional remarks , upon his own great ordinance , when it grows into contempt , occur every where in history . god choosing rather to work miracles ( and permit the devil for the present to carry away the honour of them ) than to let the grandeur fall of that order which he had set in the world. he the god of order ( as st. paul calls him ) that supreme god who rules the world , to whom there is nothing upon earth more acceptable than councils and societies of men rightly associate ( cicero som. scipion. ) whose providence is as much seen in the erecting of empires , as in framing the world. [ itaque praesens disputatio romae magnam suspiciendamque conciliabit dignitatem si de ea id quod de terra , mari , caelo , siderihus solet fieri , disquirimus : fortunam ne an providentiam authorem habeat ? ] ( plut. de for . ro. ) god erected the roman empire , saith plutarch ( de for . rom. ) [ ut omnibus hominibus con●ceret vestam , re vera , sacram & beneficam , ac stabile retinaculum , & elementum sempiternum , & quod rebus fluctuantibus atque sublabentibus anchora esset , ( ut cum democrito loquar . ) alexander's empire being faln into pieces , the fragments of it ( like the first qualities in the chaos , ) never ceas'd clashing , and putting the world into combustions , and continual changings , ( while each of his successors sought to be that , which not any one of them was , lord paramount , like the cyclops in euripides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a confused rout , where none minded nothing that no body said ; till the majesty of empire becken'd to them to keep silence , ▪ till rome having attain'd to a consistency , and constringing in it self as well the neighbouring as foraign and transmarine kingdoms ; the great affairs of the world obtain'd a firm basis , whereon to lean and rest , and were laid to sleep in the bosom of that empire : for the erecting of the roman empire ( polib . l. . ) it was a wonder to see how fortune made all the affairs of the whole world lead one way , and incline to that one point , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the hebrews had a proverb , [ nisi potestas publica esset , alter alterum virum deglutiret : ] ( chrys●stom de statuis . ) if it were not for governours we should lead a more wild life than wild beasts , not only biting , but devouring one another : ( livii l. . ) [ respublica incolumis & privatas res salvas facile praestat , publica prodeundo tua nequicquam serves . ] it is not at all strange then , that that god , whose philanthropie , is so apparent , should for the maintenance of this common good , do such strange things , as made the gentiles conclude the persons of princes to be sacred , [ regium nomen , gentes , quae sub regibus sunt , pro deo colunt ( q. curtius . ) artabanus persa : ( apud plutar. in themistocl . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . among our many and good laws , this is the best , that we reverence and honour the king , as the image of god , who preserves all things in safety . though gods using a standing miracle to convince us hereof , who have the example of the blessed jesus , and the injunctions of his holy apostles to revere our supream governours , seems to be an upbraiding us with that proverb , the king of england is king of devils : and speaks them to be right devils incarnate , to have their intellects blinded with malice , who , when the divine clemency doth thus super●rogate , in affording us means of knowledge , yet cannot , will not see the majesty of the lord , visibly sitting upon his own ordinance . yet how the rabble of gentiles ( who had not reason enough , to see every mans private weal was imbark'd in the publick ; nor religion enough , to teach them , that the powers that are , are ordain'd of god , ) those waves of the sea , should be kept in order , and within their own bounds , is hardly conceivable , if he that rules the raging of the sea , and the madness of the people , had not set them bounds , beyond which they must not pass , had not rayled in the mount , the majesty of supream authority ( so as to make it unapproachable ) by the thunder and lightning , the stupendious manifestations of divine power exerted , for the common behoof of mankind , to beget and uphold , in the vulgar , an awe and reverence of that order , under which they were marshal'd . and therefore whatever miraculous events , of that tendency , fell out in the age of paganism , were not the operations of pagan gods ( among whom there was not one , but he was a profest enemy to mankind , ) but of israels god , the creator and conserver of the universe , and upon that account are to be taken into the christians bill of miracles . chap. xi . the deficiency of false , the characters of true , miracles . § . heathen wonders unprofitable . § . of an impious tendency . § . . not above the power of nature . § . moses and the magicians rods into serpents . § . the suns standingstill and going back . the persian triplesia . § . darkness at our saviours passion . § . christs resurrection , the broad-seal set to the gospel . § . and for the rest of the reputed miracles , that come not within the compass of these rules that will not come over to us , as . being such as the pagan gods genius was against ; . or such as the god of israel rewarded the morality of heathens with ; . or such as he foretold he would do in heathen nations , for the discipline of his own people ; . or such as he wrought for the punishment of those nations , whose sins were ripe : or . such as were of tendency towards the erecting or maintaining of order in the world. for the rest , ( i say ) we can easily and freely let who will father them , without impeachment of our gods prerogative ; as having a threefold mark of differenee from true miracles stampt upon them . . they are as to their immediate effect useless . . as to their tendency impious . . as to their nature deficient . . miracles reported to have been effected by pagan deities ; or persons in league with them , as to their immediate effects were useless for the most part , and insignificant , producing nothing to the benefit or emolument of humane kind , comparable to what our scripture-miracles conferr'd . pagan jove , by keeping the sun from rising , and making one night as long as two , gain'd only to himself the opportunity of a longer dalliance with alcmena ; putting the world in the mean time , to the irksome inconvenience of an impatient waiting for the morning-watch , and the torture of an imprisonment in their uneasie beds . but our jehovah , by keeping the sun from going down , till one day grew to the length of two , gave his chosen people an opportunity of prosecuting their victory , to the extermination of his and their enemies . orpheus went to hell on a bootless errand , and returned immerst in a double sorrow to that which he carried thither , being forc'd to leave his euridice behind him , and putting her to the anguish of a second death . aristaeus procounesius , ( herodotus , melpomene , brought nothing out of the other world ( after seven years perambulation through it ) but one paper of verses ( stiled by the grecians arimaspaei , because therein relation is made of a country , inhabited by men so called , who have but one eye in the midst of their forehead : ) nor at the end of his second translation ( which lasted years ) did he return with any news , but this , that he was grown a god , dub'd phaebus his esquire , and ( that he might keep pace with his swift footed lord ) was turn'd into a crow . what gain'd ceres either for the behoof of the world or her self , by her visiting the infernal shades , seeing her daughter proserpina chose rather to stay in the bosom of her ravisher , than return to her mothers lap ? was the world any better for hercules his haling cerberus from hell , and leading him up and down the argolican cities : had he sold him to a tanner , he might possibly have made so much of his hide , as to have paid the apothecaries bill for the ingredients of that bolus wherewith he intoxicated his three heads and lull'd asleep his six eyes ; but not to defray the trouble of his undertaking : whereas his leading this captive in triumph , had this only issue ; that the scowling curr drivel'd his moody foam upon the earth , and impregnated it with poisonfull aconite , the only fruit of this herculean labour , if he had here v crified the proverb , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , herculean labore , proverbially , labour in vain , ( erasm. adag . chil . . cent. . num . . ) of labour in vain , his pains would have been less mischievous . and it had been better for humane kind , that a thousand bastard-sons of jove had faln into the jawes of inexorable dcath , than that he should return from thence with such banefull spoiles ; without compare betwixt his and those gifts our jesus received for men , when he led captivity captive . the memory of rampsinitus ( herod . euterpe . ) ( a king of aegypt , successor to proteus ) his returning from hell , and bringing thence spoiles , was universally celebrated , within the memory of herodotus : but the whole legend of his atchievements , in that lower region , amounts to no more but this ; that while he remain'd there , he past his time in playing at tables with ceres : where , by the fortune of the dice , sometimes winning , sometimes losing ; the goddess , at last sta●ing a wallet ( it was that , i suppose , her daughter was gathering flowers into , when pluto ravisht her ) lost it to rampsinitus ; who bearing away this prize , returns to the upper world , with one half of that blessing , which the proverbial promise ; ( of a grain'd staff and a budget ) estates spend-thrifts in . abaris hyperboreus was of that agility , as he could flie in the air , as fast as an arrow out of the bow ; which arrow , when it came to a period of its borrowed strength , he snatch'd into his hand , and flew with it round about the globe of the earth . i shall not ( with herodotus ) laugh at the unlikelyhood of the story , ( for if there had been no other ground of that , but what he pitcheth upon , to wit , the impossibility of the earth's orbicularness , i could well digest it : ) but only demand ( with origen in his answer to celsus ( cont . celsam l. . cap. . &c. ) who introduceth those examples to vie with the blessed jesus ( and therefore i have instanc'd in them , ) what profit came there of this miraculous agility ? what was the world better'd by those mens descending into hades and returning thence ? did abaris drop down any blessings upon the several regions he took his flight over . of all the examples , introduc'd by celsus , not one , but that of zamolxis , was of any tendency toward the bettering of the world , or benefitting any single person . he indeed , by ●etiring for the space of three years into a subterraneous house , which he built on purpose , to make the scythians believe he had been so long dead ; perswaded them into the belief of the souls immortality : but this was only pious fraud , no miraculous disappearance , as herodotus himself ( herodot . melpomene ) tells the story ; and therefore vainly alledged by that half-witted epicurean , to spare the labour of reckoning up more particulars . agellius passeth this censure , upon the miracles reported , in the stories of aristeas , isigonus , ctesias , onesicritus , polystephanus , and hegesias ; that though , when he first got them into his hands , he had thought he had got a prize : yet he grew weary of reading them , they being writings impertinent and conducing nothing at all to the meliorating of mans life ( noct. attic . l. . c. . ) but now our saviour ( as origen replies ) at his resurrection , bore away the gates of death , and the richest spoiles of conquer'd hell , he in his days converse with his disciples , betwixt his resurrection and ascension , entertain'd them not , with fabulous tales of hyperborean chimera's , but with discourses touching the kingdom of god. he , after his ascension , gave gifts to men , poured down the gift of the holy ghost upon his apostles , impowring them with ability to cast out devils , to heal the sick , to cure the lame , to bless the blind with the gladsom benefit of sight , to give convincing testimony of their master's resurrection , &c. briefly , christs miracles were beneficial to mankind , even in their immediate effects ; how many went from him rejoycing in the recovery , of their own health , of their limbs , sight , &c. in the restauration of their friends , from death to life ? the old testament-prophets indeed ( sutably to the courser grain of that dispensation ) sometimes called fire down from heaven , but christs miracles were all healing his very cursing the fruitless fig-tree , was advantagious to the owner , whose ground was hereby cleared of that , that did but cumber it , and takeup the room of a more fruitful plant : there was [ nihil nocens aut noxium , sed opiferum , sed salutare , sed auxiliaribus plenum bonis , potestatis munificae liberalitate donatum : ] ( arnobius contra gentes , l. . ) in christs miraculous acts no harmful , no burtful , ingredients ; all was healthful , helpful , full of relieving goods , and flowing from the largess of courteous power . and the apostolical rod , ( though it had its prickles to let out impostum'd matter ) budded almonds , and brought forth fruit , for the healing of the nations ; being never inflicted , but in order to the saving of the soul , by bringing down the body : towards which if it was not available upon the persons , on whose backs it was laid , it was always of use , towards the bettering of others . the deputy gain'd spiritual , by elimas his miraculous loss of corporeal eye-sight , the church learn'd to beware of sacrilege , by the exemplary punishment of annanias and saphira ; and if hymeneus and alexander , by being delivered to satan , did not learn not to blaspheme ; the prints of the strokes of that apostolical rod could not but deterr others . not one of all theirs or their masters mighty works was labour in vain , but accomodated to humane use , to common good , to the benefit of mankind , even in their natural operations , and immediate products . § . . how much more advantagious were they to the vvorld , in respect of their ultimate tendency and designed end ? viz. to convince men of the truth and divine original of a doctrine , so every way suited to the procurement of all sorts of happiness to humane kind : a doctrine , which ( if observ'd , ) would restore those golden times , which preceded astraeas flight from the corrupt earth ; would have turn'd devils into men , and men into angels ; so as ideot-christians , that are true to their religion , are so far free from all lust , rapine , injustice , &c. as they live at the rate of most perfect priests ; and exhibit in their manners , that gravity , purity , probity , and simplicity , as is not to be found amongst the wisest of any other sect ( as origen tells celsus , ( lib. . cal . . ) and evidently declare the author of so pious and just a religion , to be the holy god , to all who have not lost all sense . it being impossible , that an enemy to mankind should promote the embracing of a doctrine so beneficial , either by revealing it , or confirming its authority by the seal of miracles . ( origen . lib. . cont . celsum . ) but the design of all pagan miracles was , to bring into credit a doctrine of another tendency , to countenance such brutish immortalities , as humane nature , under the greatest degree of debauchery , it can possibly degenerate into , would certainly have abominated ; if they had not been commended to the vvorld by its devil gods , and urged upon men , by lying vvonders , ( austin de civit. l. . cap. . ) gods ape , the old serpent , scarce ever counterfeited his hand more dexterously , than in his practising upon t. latinus , in order to his sorcing him to acquaint the senate , that it was the divine pleasure to have the scenical games renewed : the story is mentioned by cicero ( de divinat . . ) out of fabius , gellius , and caelius , by livy , val. maximus , agellius , and macrobius , viz. that the games , in the first day of their celebration , being profaned , by the execution of a malefactor ( the gods forsooth , being displeased , to have the delight , they look in beholding those games , interrupted by so sad a spectaticle : ) this titus was warn'd in his sleep , to go and tell the senate , that they must begin anew their celebration ; he not daring the day after to communicate this dream , as he was appointed , is the next night more severely charged ; which he neglecting the performance of , that day looseth his son by a suddain death ; and being the third night threatned with suffering a more grievous punishment , in case he would not obey the vision ; and still not daring to tell the senate , he himself fell into a sharp and horrible sickness : and then , by the advice of his friends , carried in his bed to the senate , he acquaints them with the whole business ; upon which he is presently restored to health , and walks home on foot as sound as a roach : the senate , astonisht with so great a miracle , forthwith decrees the instauration of the sports . who , in his right wits ( saith st. austin ) may not here see persons in vassalage to malignant daemons , compel'd by force to exhibit to such gods such things , as in right reason may be judged dishonest . for in these games , which those gods compell'd the senate to restore , are repeated those flagitious crimes , which the poets father upon them : such as the veriest wretch would blush to have laid to his charge ; the scenical actors of those turpitudes of the gods sparing neither filthy words nor actions ; ( herod . commod . ) upbraiding them ( with a strange kind of lasciviousness ) with the most foul and sordid actions imaginable : and by those upbraidings and representations , insinuating to the world the laudableness of the most dishonest vice , as having the gods for their fautors , and cancelling at once all the precepts of the moral philosophers ; which if they had not been retunded by this basilick argument ( by counter-ballancing their reasons with divine authority ) might have bid fair for the civilizing of the world , and the ridding it of barbarism and devillism : [ magis intuentur quid jupiter fecerit , quam quid docuerit plato , ] ( august . dc civitat . lib. . . ) [ exemplo suo velut divinam authoritatem praebere sceleribus ] ( austin de civ . , . ) they designed hereby to give the face of divine authority to the most impious kind of villanies . to the no less impious , though less frequent , secular games , were the romans invited , by a like satanical sign and lying wonder , wrought upon the children of valesius sabinus , ( vives in aug. de civit . . . ) who as he was offering prayers and vows , for his three children , dangerously sick , even unto death , heard a voice that assured him his children should recover , if he would carry them up tyber , at a full water , vnto tarentum : and refresh them with ( what they desired ) warm water fetcht from the altar of father dis and proserpina , valesins thinking that the oracle meant the city tarentum ( though that was a great distance from his habitation , and had no passage to it by tyber ) in obsequiousness to the oracle , ships himself and his children , and sailes as far as campus martius : there , to ease the tediousness of navigation , he brings his children on shore ; and desirous to kindle a fire , asketh the pilot where he might fetch fire , from tarentum ( replies the pilot ) a place hard by , where you see the shepherds fires shining : he over-joy'd at the hearing of that name , conceives that must be the tarentum , to which the divine voice directed him : commands the vessel to stear thither , and while he hasts to the city to buy an altar , orders his men to dig a place , where he might erect it : they digging twenty foot deep , find there an old altar , with this inscription [ to dis and proserpina . ] the father , returning from the city , sacrificeth upon that altar to those infernal deities , and three nights together ( answering the number of his late sick , but now recovered , children ) makes funeral banquets to the gods with songs and dances . with what strange obscenities those games were celebrated , is more obvious , than that it needs be related . it is sufficient to evince the diabolicalness of those seeming miracles and therefore only seeming ) that they manifestly tended towards the erecting of the worship of infernal fiends , to the robbing the one supreme god , of that honour , that 's his peculiar due : and to the introducing of most barbarous immoralities into the vvorld . and therefore ( being seals set to a law directly thwarting that law of god writ on the hearts of all men , ) if they had more exactly counterfeited the scal of heaven than they did , may easily be deprehended , to be nothing else but feigned miracles . § . this should have , at least , awaken'd the vvorld , to a more scrupulous inspection and prying into them : and to have weighed them with those sel●s which were set to the contrary doctrine . in comparison with which , they would have been found if not lighter than vanity ; yet at least wanting many grains weight of real miracles ; that is , productions by the god of nature , above the power of nature , and beside its ordinary course . i insert this last clause into the description of a miracle , to distinguish it from the effects of ordinary providence : which though they proceed from infinite power , yet are not miracles , but issue from the natural order of conversion , mutation , and mutability of bodies . the water ( saith st. austin de trinit . lib. . ) is poured ordinarily upon the earth : but when , at the prayer of elias after so long a serenity , when there was no appearance of a cloud , it was made to fall ; this was the immediate effusion of divine power . god ordinarily makes the voyce of his thunder to be heard , and sends out the lightning from the bright cloud : but when on mount sinai , after an unusual manner , those thundering voyces were sent forth , which did not make a confused din , but articulately sounded forth the vvill of god , this was miraculous : who draws moisture , by the root of the vine , to the clusters , and by degrees ripens the grapes ; but god ? who giveth the increase , while man plants and vvaters ? but when , at our lord's beck , vvater was turn'd into vvine by an unusual celerity ; he must be a fool with a witness , who denies that to be a witness of a divine power in him , who commanded and it was done . earth is the common matter , for the bringing forth and nourishing of all plants , and of all bodies of animals ; and who produceth these things from the earth , but he that said to the earth , bring forth ? but when , of a suddain , he turn'd the same matter , out of moses his rod , into a serpent ; and back again out of that serpent , into a rod ( immediately and in an instant ) he wrought a miracle , the things indeed were changable , but this change of them was unusual . who but god cloaths the shrubbs with leaves and blossoms ? but when the rod of aaron blossom'd , the divinity did , after a sort , discourse with doubting humanity . who is he that giveth life to every living thing that 's born , but he that gave life to that serpent of aaron for an hour ? who restored to bodies , when they were dead , their souls ; but he that animates flesh in the mothers womb , which is born to die ? of the same common matter , which subsists in the elements , god produceth ( in time , or ex tempore , ) a ram , or a dove , who are of the same fleshy vigour , at their coming in and going out of the world ; whether they were made in an instant or by degrees , they are not of different constitutions : only that which was produced ex tempore , appeared after an unusual manner ; but when those creatures are brought forth , by a kind of continued flux of sliding and remaining things , passing out of secret into open light , and out of light into obscurity , in the usual road , they are called natural , which same creatures , when they are thrust in upon us ( for our admonition ) by an unusual mutability , are called wonders . . and yet , it is not every unusual conflux of those primordial , seminal causes , towards the production of a thing into being , that makes a miracle , for , ( as st. austin observes upon the story of the aegyptian magicians , ) ex. . de trin. . cap. . ) there are certain seminal causes , hid in corporeal things ( through all the elements of the world ) which daemons may pick out ( more easily than the cunningest gold-finer can single parings of gold out of heaps of sand into one mass ) and make up into strange effects ; and of them produce new species of things in a trice . [ omnis spiritus ales est momento ubique sunt : volocitas divinitus creditus quia substantia ignoratur : ] ( terapol . . ) but it is farther requisite ( as i have exprest in the first clause of the description ) that it be a production , beside the order of whole created nature ; such as cannot be educ'd out of the active powers implanted in the elements , nor their natural passive powers , whereby they are made receptible of any form by natural motion . ( aquinas . sum . . quest . . . ) [ praeter virtutes activas naturales & potentias passivas quae ordinantur ad hujusmodi virtutes activas . ] but out of a bare obediential possibility , or non-resistency of the creature , whereby it throws it self at gods feet , and becomes pliable in the hand of omnipotencie , to embrace any shape he is pleas'd to mould it into , by an act of power , equivalent to that of creating , and educing forms out of the first abyss of inform matter . ( alensis . sum , . quest . . art . . memb . . ) [ ad opera miraculosa possibilitas tantùm secundùm obedientiam creaturae , de quo deus potest facere quod vult — & est possibilitas passiva . ] briefly and plainly , proper miracles exceed nature in a threefold degree . as to the substance of the fact ; such are the glorification of the body , the retrogradation of the sun , &c. . as to the subject wherein it is wrought , such are the restoring life to the dead , giving sight to the blind , &c. nature can cause life , but not in a dead body ; can give sight , but not to one that 's blind : for there cannot be a natural recess from a total privation to an habit. . as to the manner and order of working , such is the restoring of lame , the healing of sick , the multiplying of bread , oyl , &c , in an unusual course , on a suddain , without applying natural causes , &c. to the first of these degrees the pagan vvorld , never so much as pretended . to the second , none ever attain'd , who pretended to act in the name of any god , but the god of israel . for all pagan stories , that commemorate such mutations , are either so manifestly fabulous , as they carry their condemnation on their foreheads , or else ascribe those strange effects to art ; or , at least wise , impute them to the true gods designing , thereby , to render the person that wrought them , more august and conspicuous in the vvorld , for a common good ; as is manifest from the account which both josephus , suetonius , and tacitus gives of vespasian's curing a blind man. [ authoritas & quasi majestas quaedam ut scilicet inopiniato & adhuc novo principi doceat : haec quoque accessit , &c. ] ( sueton. vesp. . ) vespasian coming thus unexpectedly from a new family to the empire , wanted authority , and as it were a kind of majesty ; but this also he obtain'd , by omens and prodigies . suetonius indeed , siath , that the blind man was directed in a dream by serapis , to procure vespasian to lay spittle on his eyes ( and it is no wonder , that an alexandrian should fancy , that serapis injected that motion into him ; since the chief god in that country went under that name ) but that serapis was so much as invocated by vespasian , when he applyed himself to perform the cure , is not in the least hinted , but rather the contrary implyed : not only in the historians silence , as to vespasians applying himself either to that or any other particular deity , but from his mentioning that alexandrian deitie's putting the blind man upon the business , who was to vespasian a strange god , and therefore not to be invocated by him ; and from his introducing this , amongst other instances , as a subsequent to and an accomplishment of the oracle of the god of carmel , deliver'd to him ( or at least commented upon ) by josephus . [ apud judaeum carmeli dei oraculum consulentem , ita confirmavere sortes , ut quicquid cogitaret volveretque animo , quamlibet magnum , id esse proventurum , pollicerentur , & unus ex nobilibus captivis josephus — ] ( sueton. vesp. . ) when he consulted the oracle of the god of carmel in judaea , he was confirmed by this answer , that whatsoever he purposed and had in his thought , he should accomplish , though it were never so weighty , see my first book , chap. . § . . the third and lowest degree was the highest that the ambition of heathen gods climbed to , that is , the introducing of a natural form , into a subject naturally capable of it , in an unusual and extraordinary way . in which attempt how far the greatest vvonders they did came short of true miracles wrought in the name of israels god ; will be evident , if we compare them , first , with such of this rank which were done in the name of the one true god : and secondly , out-vie them with those of the higher formes , the second and first degrees . § . to give them more than huntsman's play : we will yield them more , than they can challenge by the evidence of their own vvritings , grant them a greater power than any records , but those in the churches custody , make mention of . seek their books from end to end , and all we find them say , as to this point of the exerting a miraculous power , amounts not to the one half of what moses reports ( exod. . ) that the aegyptian magicians did , by their diabolical inchantments , affront the messenger of the high god in three of those vvonders , he did before pharaoh ; ( the turning of rods into serpents , of vvater into blood , and slime into frogs ; by an imperceptible celerity ) when he challenged aaron to shew his credentials , to make it evident by some miracle , that the god of gods had sent him upon that embassie , which he delivered in his name to the king of aegypt . the contest there was betwixt the god of israel and the gods of aegypt , the question to be determined , whether of them were greatest ? as is manifest from pharaoh's demanding , who that jehova was , that sent to him to release the people of israel ( a people who owed their lives to aegypt , for its sustaining them in the seven years famine , and who had , by so long a prescription , been subjects to the aegyptian crown : ) from his challenging moses and aaron to shew a sign of their being commission'd from a god , whom pharaoh was bound to obey ; and from his summoning the magicians , that they ( by invocating the names of the gods of aegypt ) should doe the same vvonders , which aaron ( by divine appointment ) was commanded to show , as seals of his mission from a more mighty ( the almighty god. we will grant ( i say ) that after so solemn an appeal to miracles , after the litigants had here joyn'd issue , ja●nes and jambres resisted moses , and stood out a trial by three of the first miracles . neither will we retract with one hand , what we give with the other , as some do ; who blame st. austin for yielding , that the magicians did more than cast mists before the spectators eyes , even really turn rods into serpents , the waters into blood , and caused frogs to swarm ; for it is clear from the facred text , that the magicians did the like to what aaron did [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the hebrew word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . fecit . effecit , is used gen. . . to express gods making the world. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] not the like in appearance , but really , for they cast down every man his rod , and they became serpents , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the hebrew word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit ; whence is derived the name jehovah . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] calvin , from the hebrew appellations given to these that withstood moses , argues , that they only fascinated mens eyes ; and aben ezra will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is render'd , in the text , sorcerer ) to be no more than a jugler , who transforms things in appearance only : but this is to make words fall out with the sentence , and bid defiance to the whole series of the discourse , and to turn the emphasis of the divine miracle , into a plantasme too : for if their rods were turn'd into serpents , only in appearance ; aarons could not eat theirs , but in appearance only , as st. austin argues : the septuagint better understood both the matter of fact , which was kept on foot as to the circumstances of it long after their time ( either by oral tradition , or in their secular records , as appears from st. paul's naming the ring-leaders of that diabolical crew which opposed moses ) and the importance of the hebrew phrase , than the whole college of the rabbies ; and they , to prevent all possible mistake through the ambiguity of words , st●le the actors , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] and the inchantments they used , sometimes [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] sometimes [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] which though they be words of a middle signification , yet when they are taken in an evil sence , and applied to magicians or sorcerers , imply the using of the rites , and invoking the aid , of evil spirits ; being joyn'd in prophane authors , with the most diabolical of all the black artists and arts , goetia , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] ( polyb. apud suidam , ) and in sacred writ among the most capital heathenish abominations . briefly , god permitted the infernal powers to run the whole length of their chain , in this contest . but yet they cannot reach to the lowest form of a real miracle in these real transmutations . for , . they only prepared the matter , but did not introduce the substantial form : that being the natural result from the last preparation of the matter ; so that nature did the same office here , that the god of nature performeth , in introducing the rational soul , after the body is organized and ultimately prepar'd for its reception , whereupon st. austin ( de trinitate lib. . cap. . ) piously and wittily saith , as we neither call parents the formers of men , nor husbandmen the formers of fruit : though the divine power makes use of the one , to prepare the matter for the reception of the reasonable soul ; and of the other , for the accelerating the disposition of plants , not only to bear fruit , but fruit of such a colour , taste , smell , &c. so we must not think , that angels ( whether good or bad ) are introducers of the substantial form ; but that they ( by reason of their subtilty ) knowing where the seeds of things lay ( which we cannot discern ) and secretly sowing them through congruously mixed elements , do only administer occasions , of the birth of things , and of hastening their growth . . what the gods did , whom the magicians invocated , they took time to do . it is like that they singled out a time most convenient for such like operations , in respect of the planetary hour , and positions of the heavenly bodies . macrobius ( sat. lib. . cap. . ) observes that the victory which the romans obtain'd over the carthaginians , when they implored the aid of apollo , that is , the sun , upon the motion of the prophet martius , ( who promised them victory , if they would observe the oracle which he delivered to them ) was in such a juncture as the sun was then , in the vertical point , directly over rome , and therefore strongliest abilitated to heat their blood , and put courage into them , who were born under that planet . aaron's god in an instant both alter'd the matter , and chang'd the form of his rod into a serpent : but the egyptians used inchantments , in order to the transmutation of their rods , and that 's enough to evince it not to have been instantaneous . had nature , indeed , been left to her own genius , she would have taken far more leasurely steps , than those daemons did ; that handmaid of god keeps that state , in her ordinary pace , as a club-footed vulcan may out goe her : she perhaps may spend a thousand years in making such transmutations in mettals , as a chymist will perform in a week , and yet not come near the celerity of these winged spirits in their operations ; there being a far greater disparity betwixt them , and the most dexterous operator in the whole colledge of the virtuosi , than there is betwixt these and the most dulpated-club-fisted mechanick . briefly , the change of the egyptians rods was indeed subitaneous : nature was there put out of her pace , but not out of her way ; the workers of that wonder gain'd time enough to perform that feat in , while the magicians were at their inchantments ( and doubtless one reason of the institution of such diabolical ceremonies is the advantage of gaining time ) time enough for such agil creatures to procure all those alterations in , which in a natural way of causation were pre-requisite towards the ultimate change. but the instantaneous change of aaron's rod put nature beside her course , for seeing no body can move , but in time , as well as place , [ natura non agit per saltum , ] it implies a contradiction , that the rod should pass into a serpent , by any other kind of corruption , than that of annihilation : or the serpent be produc'd out of it , by any other kind of act , than that of creation . . vvhereas some scruple whether that saying [ aaron ' s rod devoured the rods of the sorcerers , ] imply not the returning of their serpents into rods ; st. austin , by removing that scruple , clears our way to the observing another material difference betwixt these wonders . this ( saith he ) is spoken [ initialiter & finaliter , ] in respect to what they had been , and to what one of them ( that is aaron's serpent ) would return to be ; but whether the egyptian serpents became rods again , i will nor dispute . however 't is most probable they did not ; it being the common opinion , that aarons rod , when turn'd into a serpent , did devour their serpents , and prevented their becoming rods again , ( alensis sum . . quest . . ) which opinion seems to be well grounded upon that word in moses text , [ swallowed up ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absorpsit . ] which , though applied to men it sometimes hath a metaphorical sence , yet in the history of animals , doth so naturally signifie , the swallowing in at the mouth , down the throat , into the stomach , ( so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by scapula , deglutiatio ; cibi & potionis ab ore in ventriculum descensus ) as the greeks derive from hence , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , in dioscorides ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , in common use , signifies the gula or throat ( or , as we say in the north , the swallow , herein purely grecizing , ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both the under jaws ( at which the swallow begins ) and the orifice of the stomach , where it terminates . in a word , ransack this term from the beginning , through the middle , to the end ; and you will find it speak such a swallowing , as an inorganized body is uncapable of ; and to imply in this text , that it was not aarons rod simply , but turn'd into a serpent , that did devour the magicians ( sometimes rods but now ) serpents , as if they had been but so many pills ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) prepared for this dragons swallow , by which it not only appears that ( as all gods things have , and therefore whatever hath a transcendent excellency is stiled gods , as gods hill , gods host , &c. ) this serpent had the priority of theirs , and kept the pit after them : but that their rods were devour'd , as well as serpents , and never became rods again . the old serpent may croud serpents into the world , but he can't lay them ; he could pester egypt with bloody vvaters , but leaves the cure of them to him , that 's higher than himself : he could make nilus be delivered of frogs , before the time came of her ordinary travel , and in all likelihood plague goshen with that crawling vermine ( for i cannot find any room for them elsewhere , in all the land of aegypt , since aaron's frogs had already fill'd all the vvaters and houses of the egyptians . ) but his ministers cannot , with all their inchantments , free so much as pharaohs house of those unwelcome guests , who is forc'd to be beholding to moses prayers , for their riddance out of his bedchamber . a clear evidence , that the devil cannot rectifie those irregularities , which he is sometimes permitted to introduce into the course of nature ; that he can make knots and snarles on natures skeane , but not unravel them , nor untie them : that he can rend the seamless coat of her orderly progress , but not darn it up again . . say he had kept pace with god in these three steps ( which he manifestly did not ) yet israels god outgoes him at the fourth , and the rest of the following vvonders : he that could turn ( god permitting him ) rods into serpents , could not turn dust into lice : but his instruments at that miracle , are forc'd to quit the field , and confess , that was the finger of god. he cannot without a toleration from heaven , produce the most contemptible insect : the divine art out-vies him in the frame of the vilest animals . § . vve have seen the god of this world beaten upon his own dunghil , the prince of the air worsted in his own region , outvied by the lowest degree of divine miracles , lagging behind omnipotency , while it lights and walks afoot : how less able is he to lacquy it by its side , while it rides triumphing in the production of miracles of the first and second rank . such as was , the sun 's standing still in the days of joshuah , and its going retrograde upon ahaz his dial , at the request of hezekiah ; which i instance in , as being accidents indisputable as to matter of fact : the first being so famously known , and universally taken notice of , as it occasion'd that fiction of the vvorld's expending a whole day upon the birth of hercules : [ cujus in ortu mundus expendit diem . senec. her. fur . ] though asterages turn'd day into night , and misapplyed that to the grecian , which belonged to the phaenician , hercules , joshua , and the last being observed as far as babylon , whence merodac baladan ( having heard it was done in favour of hezekiah ) sent his embassadors into judaea , ( who sent unto him to enquire of the wonder that was done in the land ( chron. . . ) to congratulate hezekiah , and to enquire concerning the circumstances of that miracle , so famously known , as dionysius the areopagite , ep. . ad polycarpum , affirms that the persian priests and magi , kept up the memorial thereof in the rites [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of the triple mithra . not because this day was almost as long as three days ( as pachymerius and maximus mis-expound dionysms , ) for that makes this day longer than that in joshua , whereas the text , ( josh. . . ) saith , there was no day like that ( equal to it in length ) before or after it . nor is their argument so conclusive ; if we expound it of the sun 's going back as well as the shadow ( with st. austin de mirabil . script . l. . c. . and the fathers generally ) as that vatablus , burgensis , and montanus needed , by its force , have been put to that miserable shift , they betake themselves to : viz. that the sun kept its ordinary motion , and its shadow only , by the ministry of angels , was made to fall back on ahaz his dial. for it might go ten degrees back , and over those ten degrees forward again , and so on his daily course , and not make that day from sun-rise to its setting hours ; if the degrees of ahaz his dial were either quadrants or half-hours , the sun might keep his ordinary pace , in going back and forward , and not reach the length of joshua's day : or he that could make it go back , might make it to mend its pace , as to redeem so much time , that that day might possibly be not much longer than an ordinary one : and yet sufficiently miraculous , and so conspicuous ( for the sun 's going back ) as the persians might well take notice of it , and celebrate its memorial in the rites and denomination of the triplified sun ; because of that threefold course it then took , first forward , next backward , and then forward again . so that the authority of dionysius , still stands firm , notwithstanding the learned vossius his so easie rejecting it , upon that mistake which pachymerius and maximus led him into : as if the areopagite had affirm'd , the persians to have given that appellation to mithra or the sun , by reason of its tripling the length of that day : when in truth all he affirms of them is , that they kept the memory of this miracle , in the celebrities of the triplasia : which he might certainly know they did , ( that being a matter of fact ) and which they might do , in commemoration of the suns tripling his course . it is true indeed dionysius thought that day to be tripl'd , and from thence to have arisen that persick name ; but in this ( being matter of opinion , and an opinion so directly opposing the text in joshua ) we may safely forsake him , and question his judgement . but we cannot reject him , in what he barely reports , as a matter of fact , without questioning his honesty ; to wit , that the persians kept up the remembrance of the suns going back and changing its course . i will not here enter a debate , with our modern philosophers , about that question , whether it be the sun or the earth that moves : for let it be granted , that it is natural to one of them to move , in that course , that hath been traced above years ; and i matter not , to whether of them they assign the task of motion , or bequeath the privilege of rest : which of them soever it be that moves , what second cause can be imagin'd to make it once stand still , and once to move back ward ? did some hooked prominent atom catch hold of some weightier quiescent body , and forc'd the earth or sun to lie at anchor a whole day ; or put a stop to one of them as a long skewer ( for kitching-similies are fittest to illustrate their new kitching-philosophy ) stays the spit from turning , if it touch the drippin-pan . what second cause can be imagin'd of its going back ? ubi pedem fixit ? where set he his foot , while he wheel'd one of those orbs , westward and eastward , backward and forward , as we turn a globe in a frame ? or was it with so great a violence , as lasted ten hours , driven back by falling foul upon some other vessel , sailing in the super-lunary waters , through neglect of crying , ware oars ? untrain'd curiosity may quest through the universe , before it can set any other author of this motion , but him that is the author of being : none could set back this universal watch , this measure and standard of every inch of time ; none could slacken or hasten the going of it but its maker . § . . though it will not be granted me , that 't is natural for the sun to move , yet i hope providence will bless these lines out of the hands of such brutes , as question whether it be not as natural for the sun to shine , as for fire to burn ; whether its beams of light flow not necessarily from its very being , as streams from the fountain . i demand then , whence proceeded its opacity , and the suspension of its light , at our saviour's passion ? that it was at that time exempted from the dominion of all second causes , which by their intervention could possibly rob the lower world of its light , may easily be made appear , by an enumeration of such particulars , as have been observed ( for this years ) to hinder its illuminating at once the hemisphere of the earth : and so much more easily , as the impediments are fewer , than to take up a long discourse , being but these two . . the interposition of the body of the moon , which in that juncture could not be the impediment : for at the passover , when our saviour suffer'd , the moon was at the full , and visibly arising that evening in the east when the sun set in the west : we may therefore with as much reason charge a theft committed at london , upon a person that was in india when that fact was done , as charge the moon with this robbery of the suns light , i shall run no hazard of my credit , before equal judges , by becoming her compurgator in this case . . the cloudiness of the skie : but the air was at that time so serene , as the stars appeared , and might be seen all over the heavens , as phlegon a gentile chronologer , hath left upon record : [ dies horâ sextâ in tenebrosam noctem versus , ut stellae in caelo visae sunt : ] ( chron. euseb. ) and that record , probably , taken out of the roman rolls , where it was extant in tertullian's time . if the clouds were not so thick , but that the stars might be seen through them , they could not hinder the shining of that greatest light , the sun. besides , this darkness was universal , [ mark . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , darkness was over the whole earth . ] erasmus indeed limits this to the land of judaea : but melchior canus ( lib. . cap. . ) doth sufficiently confute that opinion : which needs not any other confutation than this , that it was observ'd at heliopolis in egypt : and if that testimony of dionysius be scrupled , that of the graecian historians who write of it cannot be excepted against . ( scaliger animadvers . in chron. euseb. ) but clouds do but screen , and stand in the light of some particular and small regions : so that , when the sun hath nothing else to hinder its shining , it will cast its beams on one city , on one part of a city , when the other part is clouded . this darkness therefore could not proceed from any natural cause , but was simply and nakedly the effect of the suspension of its most natural power of giving light , [ ex retractione radiorum solarium , ] ( voss. harmon , evang. l. . cap. . ) the retraction of its beams , from the unthankful world , at the will of its creator ( on purpose to convince men , that that jesus who was then a crucisying was both lord and christ , or as the centurion ( from that argument concludes ) the son of god , the king of israel . ) according to the sign given by the prophet zachary ( chap. . . ) in that day the light shall not be clear nor dark , it shall be one day , ( a day by it self ) at evening time it shall be light , the sun shall be turn'd into darkness and the moon into blood ; and joel chap. . , &c , as st. peter applyed those texts , ( acts . ) this is that that was spoken of by the prophet joel , &c. § . i will conclude with that , which is both the sum of the christian faith , and the seal of it , the resurrection of the blessed jesus . the sum of it ; ( if thou shalt believe in thine heart , that god raised up christ from the dead , thou shalt be saved ; rom. . the seal of it ; whereof he hath given assurance ( made demonstration ) to all men , in that he hath raised him from the dead . ( act. . . ) shall i need to shew the demonstrableness of this argument ? so cogent , as he must shut his eyes against the clearest and most undoubted sentiments of common reason , that does not acknowledge the finger , the hand , the arm of inconquerable omnipotency , to have been at work , in breaking the chains of death , and bringing christ thence , after the pains and anguish of the cross had exhausted his vital spirts , and made his sacred body inhospitable to that his precious soul , which he breathed into the hands of his father ; after they who were set to watch him , were so well satisfied that he was dead , as they thought it needless to break his legs , and yet ( to make all sure ) ran a spear to his heart ; whence issued ( as an indication that there was no need of that neither , in order to his dispatch , but only that the prophecies of him might be fulfill'd ) water and blood. and lastly , after he was buried , and a guard of soldiers set about the sepulchre , by the procurement of his most watchful adversaries , who feared he would rise again ( as he had said ) and thereby declare himself to be the messias . these circumstances speak a total privation of life , the extinction of the vital flame , the breaking of the golden cord and marriage-ring , which coupled together that lovely pair ( the humane flesh and reasonable soul ) whereof the man christ consisted . and i appeal to common principles , to give sentence and determine those questions . whether the flame of lifes taper can be blown in again , but by the blast of that breath ; which blew it in at first ? whether that cord can be knit again by any hand , but that which drew it ? whether the bowels of the earth ( our common mother , whither bodies return that they may see corruption ) be a fit matrix , wherein the corps may be ripen'd , naturally , into an aptitude for the reception of the soul ? in our first moulding , the spermatick matter courts the humane form , and when by second natures hand ( the hand maid of the first nature ) its gradually purified into an immediate fittedness for the reception of its bridegroom , god knits first the band. and after the band , is broke , the soul ( after a sort ) courts the corps , by its propensity to a reunion to that , without which it cannot be perfect . but the fullen corps is deaf to all such motions , resists all methods of cure ; all applications of medicines , which the ( now more illuminated and intelligent ) soul can possibly make ( and doubtless if an herb grew any where , that could restore these beloved mates ; the souls of philosophers , that could see so well through the casement , being now in the free air , and having their eyes clarified with the dust of death , would spy it out ) are fruitless ; this work must be let alone for ever : as no man can redeem his own soul , so no soul can restore its own body . as the matter in the womb , would never have had its desires of union to a reasonable soul gratified , if god had not infused the soul : so the soul in a state of separation , will never have its longing after reunion gratified , till god restore to it its body . he that brought the man to the woman at first , must after the sleep of death bring the woman to the man , or they will never meet . nay the bringing of soul and body together again , after their divorce , implies that seeming contradiction , as the disciples by the illumination of faith , could not understand what christ meant , when he spake to them of his resurrection , and were ready to give up their hopes that he was he that should redeem israel , when they saw him giving up the ghost , and hanging down his head upon the cross ; as st. thomas though he had seen lazarus rais'd from the dead , and heard it reported by credible witnesses that christ was risen , would not believe it . as celsus , ( orig. cont . cels. l. . cal . . ) rather than grant the truth of the christian hypothesis , denied the possibility of it . as it seemed good to the holy ghost , to confirm the report of christs resurrection , by all those signs which the apostles wrought after his ascension , by the name of the holy child jesus ; while with great power they gave witness of his resurrection , ( acts . . ) yea so much did divine goodness condescend to humane imbecility , as to give a fuller proof of that point ( so far above reasons comprehension , and much more out of the sphere of natural power ) than the report of eye-witnesses , than the confession of adversaries , than the seal of those miracles afforded ; by that grace , that was upon all the publishers ; and fell upon all the receivers of that doctrine : a grace enabling them to live up to the gospel , and to bring forth those fruits of holiness , righteousness , temperance , meekness , as sufficiently commended , to the morallized part of the world that root of faith , from whence they issued ; as far outstript the most glorious glittering productions of the moral philosophers ; as infinitely transcended the results of fantastick credulty , and put all other religions to the blush , at the sight of their own impotency . chap. xii . the supernatural power of salvifick grace . § . the church triumphs over the schools . § . christianity layes the axe to the root . § . the rule imperfect before christ. § . the discipline of the schools was without life and power . § . real exornations before verbal encomiums . § . here ( christian reader ) i must crave thy help , and beg thy aid , towards the convincing the world of the divine original of christian religion ; which , though it apparently bear the stamps of heavenly wisdome , in its prophecies : of in finite power , in its miracles ; commends it self more to the consciences of men by engaging its fautors to a conversation answerable to its sacred rules ; than by affording the most substantial grounds of discoursing in its defence by any other arguments . religion is better maintain'd by living than disputing . a gospel-becoming converse falls under the observation and speaks to the hearts of all men ; even of those who are not able to fathom the depth , nor feel the ground of the most rational verbal discourse : well exprest by the apostle of the circumcision , ( pet. . . dr. hammond annot . ) in the argument , whereby he perswades christian matrons to be in subjection to their own ( though gentile ) husbands : that if any obeyed not the word ( submitted not to the gospel upon the demonstration of the spirit and of power ) they also without the word ( which the apostles preach'd in confirmation of the resurrection of christ ) might be won by the conversation of their wives : while they beheld their chaste conversation , that modesly which the true fear of god , christian religion ( which alone rightly disciplines persons in that fear ) taught them . in his motive , ( pet. . , . ) to christian subjects , to yield obedient subjection to their heathen magistrates , and in that point , particularly , to lead an honest life , among the gentiles : that whereas they were evil spoken of ( as jews , by reason of the turbulency and frequent rebellions of their countrymen ) the gentiles might see that christian-jews were of another spirit , than the rest of that nation : and upon that account might revere them for their good works , and glorifie god ( the author of a religion ) that had made them so much more meek , regular , and quiet under the heathen government which was over them , than the other jews were , ) when the proconsuls should be sent , to make enquiry of the commotions made by the unbelieving party of that nation . it was by this argument that the old laic-confessor silenc'd , convinc'd , and converted that proud and subtile philosopher , who bore up himself against all the reasonings of the learned teachers of the nicence council , ( crab. tom . . pag. . ) in the name of jesus christ ( saith he ) o philosopher , hear the dictates of truth : there is one god , maker of heaven and earth , who created all things visible and invisible , by the power of his word , and confirm'd them by the sanctity of his spirit . this word therefore ( which we call the son of god ) having mercy on mankind , vouchsafed to be born of a vvoman , to converse with men , and die for them , and will come again to give sentence upon the lives of all men . by the belief of those things we christians are freed from error , and from that religion , wherein men live like beasts ; into a state of living like men. upon this the philosopher cries out , that he is a christian , and assures his fellows he was drawn to it not upon light grounds but by that ineffable vertue which attended the embracing of christianity . in this argument the ancient patrons , of the christian cause triumph'd , over all other religions , and disciplines . the christian churches ( saith origen contr . cels. lib. . cal . . ) compared with other societies , are really the lights of the vvorld ; who is there that must not confess ( if he make an impartial collation of them ) that the worst part of the church excells vulgar assemblies ? for the church of god at athens ( for instance ) is meek and quiet , &c. the pagan assemblies , seditious , turbulent , &c. and to that calumny of celsus , that the christians invited the worst of sinners , origen makes this reply ; that the christian philosophy did dayly reform the most degenerate natures , not by converting one or two in so many ages ( as phaedo , who coming piping hot out of the stewes into plato's school , took those impresses from his doctrine , as plato in his dialogues brings phaedo in discoursing of the immortality of the soul ; or palemon who by attending to philosophical discipline , became , of a ruffian , so temperate , as he succeeded xenocrates in his school : ( but great multitudes . christs fishers of men caught them by whole shoales , when these philosophical anglers drew them up by unites . tertullian ( apolog . . ) outvies the greatest philosophers with common christians . thales , one of the seven vvisemen , could not satisfie craesus , when he askt him , what god was ? but required time for the return of an answer , and the more he thought upon it , was further off from finding a solution : when every mechanick christian hath found , and can shew all that can be askt concerning god ; though plato says the framer of the universe is neither easie to be found out , nor to be exprest . if we compare them in point of chastity , we read that one part of the attick sentence , against socrates , condemn'd him of sodomy with boyes : when the christian hath to do with no more , of the female sex , than his own wife . democritus , for all his moral rules was forc'd to put out his eyes , to keep him continent ; he not being able to command them to look on fair women , without lust . but a christian , his soul being averse to lust , can save his eyes , and look on women without danger of sin . if in point of probity . diogenes , for all his pretence to humility , trampled on plato's pride with greater pride : whereas a christian doth not insult over the poorest man. if we strive , who shall carry away the praise of modesty , pythagoras affected to lord it over the thyrians , zeno over the prienenses ; but the christian will not seek , nor thrust himself into the lowest office of command . who of equanimity ? lycurgus pin'd himself to death , because the lacedemonians would have corrected his laws : but the christian gives thanks , when himself is condemn'd . who of fidelity ? anaxagoras denyed to restore what was committed to his keeping , because they were his enemies to whom he ought to have restored it : but a christian is esteemed , and found to be , a man of his word , even amongst them that are without ( how far were tertullian's christians from that papal maxime , fides non est servanda haereticis ? ) if we compare them in point of innocency , aristotle did shamefully thrust out of place his familiar friend hermias : but a christian will not injure his enemy . the same aristotle slatter'd alexander , plato hung by his teeth , as a trencher chaplain , to dionysius , aristippus in purple , plaid the good fellow , under a superficial shew of gravity : hippias was slain , while he was traiterously conspiring against his city . this no christian at any time hath attempted , for the deliverance of his brethren , though scatter'd and harrass'd with all kinds of cruelty . athenaeas , ( dipnosoph . l. . cap. . ) argument , [ quòd plato in omnes erat implacidus , contumeliosus , gloriosus , &c. ] ( lib. . cap. . ) argument , [ platonis discipuli tyrannici , sunt ex academicis qui irreligiose vivunt , & minùs honestè , &c. ] this is the argument of one whole chapter in athenaeus . that plato was inappeasable to all men that affronted him , a reproacher , vain glorious , &c. of all which charges he gives several proofs . and he spends another chapter upon this theme . that plato ' s schollars are tyrannical ; and divers of the academicks live irreligiously and dishonestly . nothing is more obvious than the complaints of plutarch , seneca , macrobius , age●ius , and who not of the whole learned tribe of gentile writers , that philosophical precepts were not able to pluck up vice and plant virtue in their disciples hearts : but how powerful christian philosophy was to tame the most savage natures , is apparent from infinite examples even of whole barbarous nations , amongst whom it is observed for instance , that the cappadocians while they were pagans , were of so ill a report , so monstrously addicted to all kind of wickedness , that beside the share they had in the old greek proverb ; of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] i. e , ( there are three countries whose names begin with c. of very vicious and lewd lives . ] they had some proverbs peculiar to themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a man of cappadocia , and a cappadocian monster , being proverbially used , to signifie a man most extreamly wicked : and they made good the proverb , even in the times of the gospel , before they had embrac'd the faith in the sincerity of it : for gregory that bloody butcher of alexandria , auxentius , asterius , eustathius , principal patrons of the blasphemous arrians , and that arch-heretick eunomius , were all of this country ! yet such is the influence of the true faith where once entertain'd , that this lewd disposition of the cappadocians was so corrected and restrain'd by it ; that this country afforded as many godly prelates and couragious martyrs , as any other whatsoever ; for which nazianzen doth highly commend it , who , with gregory nyssen , and st. basil , were cappadocians , and amongst many martyrs of great fame and constancy , st. george the patron of the noble order of the garter , was a cappadocian colonel , under dioclesian , ( heylin . asia minor. p. . ) § . fuimus troes ; time was when the christian church could make these boasts ( lactan. de falsa sapient l. . c. . ) [ dà mihi virum qui sit iracundus , maledicus essraenatus ; paucissimis dei verbis tam placidum , quàm ovem , reddam : da cupidum , avarum , tenacem ; jam tibi eum liberalem dabo & pecuniam suam propriis plenis● ; manibus largientem : da timidum doloris ac mortis ; jam cruces , & ignes , & phalaridis taurum contemnet ; da libidinosum , adulterum , ganeonem ; jam sobrium , castum continentem videbis : da crudelem & sanguinis appetentem ; jam in vera● clementiam furor ille mutabitur : da injustum , insipientem , peccatorem ; continuò & aequus & prudens & innocens erit : uno enim lavacro malitia omnis abolebitur . tanta divinae sapientiae vis est , ut in hominis pectus infusa , matrem delictorum stultitiam uno semel impetu expellat — philosophi cùm aetates suas in studio sapientiae conterant , neque alium quenquam , neque seipsos possunt facere meliores — pauca verò dei praecepta , sic totum hominem immutant , & , expolito vetere , novum reddunt , ut non cogn scas eundem esse . ] give me a man ( saith her eloquent patron lactantius ) that 's angry , and who vents his fury by revilings and wild curvettings ; and , by a very few words of god , i will make him as gentle as a lamb : give me a greedy , covetous , griping miser ; and i will restore him back to thee , so liberal , as be shall scatter abroad , and give to the poor his own mony , with his own , and those full hands : give me a delicate piece , that affraid of pain and death ; and he shall forthwith contemn crosses , fires and the bull of phaleris : give me a fornicator , an adulterer , a brothel-house-haunter ; and thou shalt , by and by see him sober , chaste , continent : give me a blood thirsty tyger ; and that rage will presently be exchang'd for true clemency . give me an unjust and unwise offender ; and he shall on a suddain become , just , prudent , and innocent . for all wickedness shall be abolished with one washing . — such is the force of divine wisdome , as being infused into the hearts of men , it expells at one thrust the folly bound up there , which is the dam of all misdeeds — the philosophers after they have worn out their whole age in the study of wisdom , neither make others nor themselves better men ; but the precepts of god ( which are but few and soon learn'd ) do so transmute the whole man , and wholly stripping of the old , make him new , as you would not take him for the same person . st. jerom passeth upon this christian cicero this censure , [ utinam tam nostra affirmare potuisset , quam facilè aliena destruxit . ] i could wish that lactantius had quitted himself , as well in maintaining ours , as in overthrowing the gentile religion . why ? what better defence can be made , what more full proof can be brought of the divine authorlty of the gospel , than what is here produc'd ? what more convincing evidence of its divine original , than such supernatural effects , so infinitely surpassing , what the best improvement of humane nature , by art , could bring forth ? what could that be , but the breath of the almighty , that could inspire life into such slain ( and cover those dry bones , with flesh , that flesh with skin , that skin with so perfect a beauty ) as had lain dead so long at the philosophers door , and peremptorily resisted all their methods towards a recovery ; whose schools were but so many charnel-houses and graves of the dead ; till the apostle of the gentiles , stepping into them , distilled the word of life into their patients ears , stopt to all former charmings of the wisest moralists . ( act. . . ) most of their cures of natural pravity , were but palliations , such as lucian and the satyrists laugh'd at , and the rest but partial , amounting to no more , than the lopping off of some branches of the corrupt tree , and the grafting in their room some particular virtues . but their ax did not reach the root , their art did not alter the tree , it still put forth its malignity , in other branches ; they did not drain , but divert , the current of vitious inclination , which with so much more violence broke out , where it could find vent , as it was more pent up by the banks that were cast against it . there was indeed a sound of universal justice ringing in their disciples ears ( that justice which equally distributeth to every one their due : to god , to man , to a mans self , to soul , to body : ) but the seed of this was never cast into mens hearts , till the immortal seed of the word fell there . § . the art of cultivating man , till christ perfected it , labour'd under a two fold defect , which frustrated its intendment . . in point of the insufficiency of the system . it comprehended not all the precepts and expedients of a truly virtuous and perfectly honest heart and life : the rule came short of the end pretended , which was , to reduce man into a conformity to god ( as the platonists ) [ unares est , virtus , quae nos immortalitate donare possit , & pares diis facere : ] ( seneca de immatura morte . ) to discipline him into an habit of perfect virtue , ( as the aristotelians promis'd . ) socrates , the prince of all moralists , by that aphorism , [ quae suprà nos nihil ad nos ] as lactantius ( de falsa sap . l. . cap. . ) proves , prohibited all religious care and meditation . plato , in his precepts for community , overturns the v●●y foundation of that concord he seems to establish , and expels from his commonwealth , frugality ( for which there is no place , where no man hath ought of his own : ) abstinence ( which cannot be exercised where there is nothing of another mans to be abstain'd from , ) temperance , chastity , modesty , love of parents to children , piety of children to parents , conjugal fidelity , &c. and is so far from bringing men into a conformity to the divine , as he professedly commends , to the imitation of his citizens , the most bestial manners of brutes , and such as wherein they recede further from humanity , than the fowles of the air , most of which observe the laws of marriage , are faithful to their mates , with concord of mind defend their nests , as their marriage-beds : and because they know their young , love them . [ redegit ergo humanam vitam ad similitudinem non dico mutorum ; sed pecudum & belluarum : nam & volucres penes omnes faciunt matrimonia & nidos suos tanquam genitales toros concordi mente defendunt , & faetus suos quia sunt certi mutuò amant , &c. ] lactan. ibid. cap. , . ] these ancient and wise men taught the communion of wives saith tertullian . [ ex illa credo , majorum & sapientissimorum disciplina , graeci socratis & romani catonis : qui uxores suas amicis communicaverunt — ô sapientiae atticae , ô romanae gravitatis exemplum ! leno est philosophus , & censor . ] ( tertul. apol . . ) oh the exemplariness of grecian wisdom , of roman gravity ; their philosopher socrates and our censor cato , were panders . when these were so wide of the rule , how wide must they be , who took aim from them ( the rest of the vulgar philosophers who succeeded ) or who wanted that light which those travelling philosophers convey'd into greece out of forreign countries ( the wise men who preceded them ) of whom to speak particularly , would be to transcribe the greatest part of diogenes laertius : i will therefore but point to the defect of their morals , in regulating mens contempt of riches , for which they esteemed themselves , and were accounted of others wise : in which particular they taught their disciples , to precipitate themselves in a calm : for fear of suffering shipwrack in a storm : to cut their own throats , for fear of having their throats cut ; while they condemn'd wealth , as evil ; and run from the patrimonies , which their progenitors left them ; while they threw their treasures into the sea , which , charitably expended , might have reliev'd the poor from hunger , thirst , and nakedness . i instance in this , as that which our saviour hath rectified , in that subjunction to his precept of selling all a man hath : [ and give to the poor . briefly , upon the account of this defect of them , and the perfection of the gospel-rule , i may without fear of meeting with that sharp retort , that lactantius gave the author of that distick , in praise of epicurus ( except it be from some of that grunting sophisters litter ) apply that to the blessed jesus . qui genus humanum ingenio superavit , & omnes , restriuxit stellas , exortus uti aethereus sol . which was so ill applyed to epicurus , as the author well deserv'd that censure of our christian cicero , [ poeta inanissimus leonis laudibus murem non ornavit , sed obruit & obtrivit , ] ( lactant. de fals . sapient , l. . cap. . ) this most vain poet by heaping the praise of the lion upon the mouse , did not adorn that contemptible insect , but overwhelm and crush it : for the scholer not only of epicurus , but the most divine moral philosophers , might be all , that these masters of civility were , or enjoyn'd them to be , and yet remain an uncivilized person ; the philosophick robe was too short , to keep warm the whole body of virtue . but whoever puts on that of christs weaving , or rather christ himself ( for he was one and the same , both in rule and example ) is cloathed with virtue , from head to foot , perfectly accoutred for all duties , personal , relative , private , domestick , publick . § . . the discipline of the schools came short of christs , in point of power and operativeness : their precepts were so smewless , as they had not strength to draw the teachers of them to a compliance with them , but left them as they found them , slaves to anger , covetousness , lust , arrogancy , rudeness . . being neither commended to mens consciences , as the dictates of god ; but barely propounded , as the results of reason , as the collections of humane ratiocination : while in the mean time their gods taught them , by their examples , the quite contrary , [ ut ab ipso caelo traduci in terra satis idonea videatur authoritas , ] that the inartificial argument ( that of divine authority ) for debauchery ( as drawing its extract from heaven ) might counter-ballance all the most artificial perswasions to virtue . ( august . de civitat . . . ) those gods ( saith st. austin , ibid c. . ) not only permitted men to be overwhelm'd in their minds with loose opinions , and to grow to the height of villany , without their interposing any terrible threatnings , ( for they are not able to name the place , or time , when any of them perswaded to virtuous actions , or disswaded , by menacies , from avarice , ambition , fraud , cruelty , luxury , &c. ) but they spurr'd them forward to all manner of licentiousness by their own example . . nor prest with such motives of eternal retribution as the gospel propounds . . nor seconded with that aid of divine grace , which attends the preaching of the word of life rightly administred . hence all philosophical instructions became so ineffectual , as it became a question , whether it was possible to discipline men to virtue ? [ de virtute disputamus , docerine possit , ] ( plutarch . ethic . tom . . ) and though plutarch affirms it may , yet the best proof he brings of his assertion , is the absurdity of the contrary : that men should learn all other arts and sciences , and be incapable of learning the art of right living , seems to him highly absurd ; but he either labours with such penury of examples , or thinks those that were commonly alleadged , so inconcludent , as he doth not produce one , for an essay to the probat of his opinion ; but leaves the virtuous man ( for all the culture of the schools ) in the rank of black swans , even where his antagonists had placed him : [ viri boni nominantur tantùm eo pacto , quo hippocentauri , ] good men are ( entiàrationis ) fancied only , not really existing . and ●ully ( after the perusal of both greek and latin authors ) was as far to seek for a good man of the philosophers making , as plutarch ; what one of the philosophers ( saith tully ) is so well manner'd , so disposed in mind and life as reason requires ? which of them look upon their own discipline , not as an ostentation of science , but the law of life ? who listens to himself , or observes his own decrees ? you may see some of them to be persons , of that light , and yet supercilious carriage : that they would have been better , if they had never gone to school . some so coveting mony , others praise , and many such slaves to lust ; that their speech and life are at greatest enmity . and his nephew cornelius beats upon the same string . i am so far ( saith he ) from thinking , philosophy to be the mistress of life , and that which perfects virtue : as i rather incline to this opinion , that no men stand in more need of an instructor how to live , than the most of them , who spend their lives in discussing the rules of living well : for i see the greatest part of them , who in the schools do most subtilly give precepts , 〈…〉 ing modesty , and continency , to wallow in the mire of all n●thy lusts. to this seneca gives his suffrage in his exhortations : most philosophers ( saith he ) are such kind of men , as they are eloquent in reproaching themselves , whom if you heard declaiming against avarice , lust and ambition , you would think they had receiv'd a ●ee to plead th●ir own condemnation , so do their revilings of vice ( which they send abroad ) recoile upon themselves , as you cannot conceive any otherwise of them , but as physicians , whose boxes have , on the outside the titles of healthful druggs , but are within full of poyson . yea , so palpable was the inefficacy of their own rules , to make the best of them throughly honest : as seneca is forc'd to cast over them ( and himself for company ) the cloak of this excuse . [ omnia quae luxuriosi faciunt ; quaeque imperiti , facit & sapiens , sed non eodem modo , eodemque proposito . ] that the wise man may do the same things which fools and the luxurious do , but after another manner , and to another end , ( as if the goodness of the intention could either rectifie the pravity of an action , in it self vitious ; or remove the scandal , seeing the badness of the example is apparent , but the drift of the mind out of sight . ) thus aristippus defended his familiarity with the strumpet lais , by saying , there was a great difference betwixt him and the rest of lais servants : for lais had them , but he had lais. oh brave wisdom ( cries laciantius ) and deserving to be imitated by good men ! who would not send his children to this philosophers school , to learn to have a whore ? who can assign no other difference , betwixt himself and persons of profligated honesty , but this ; that they wasted their fortunes in that luxury , which he enjoy'd gratis ? in which point yet , the strumpet overwitted him ; who so held the philosopher for her pandar , that all the youth being corrupted ( by the example and authority of their master ) might flock unto her without any shame . and yet this is he whom the censors of manners , the satyrists prefer , before the rest of the gown'd crew . such an empty sound of words were all philosophical precepts , as the teachers of them could not hear themselves speak , with an obediential ear : whom therefore cicero affirmeth , not to have sought the bettering , but delighting , of themselves , in the study of morals . in good sooth ( saith he ) i fear that all their disquisition , though it contain most plentiful fountains of virtue and science , yet if we compare it with their actions and things that are brought to perfection , may seem only to have been a pleasant diversion from business . the emperour antoninus philosophus his sanctity grew almost into a proverb for its perfection , but julius capitol●nus suspects it to be counterfeit ( dederunt ei vitio quod fictus fuisset , nec tum simplex quod videretur ) and ( for all the oftentation of virtue which that royal philosopher made ) makes this the main point of difference betwixt him and verus , that verus could not dissemble as he did . [ à cujus sectâ , lasciviâ morum & vitae licentioris nimietate dissensit . erat enim morum simplicium & qui adumbrare nihil posset . ] ( jul. cap. verus . ) and lampridius hath this note upon commodus , [ sed tot disciplinarum magistri nihil ei profuerunt . ] but evangelical precepts do not only gingle in the ear , but ring in the conscience , and come , not in word only , but in power , being accompanied into the hearts ( of such as do not resist the holy ghost ) with such a majesty , as commands obedience , ( like that word , whereby god called things , that were not , into being ) by vertue of that spirit , which in the old testament-prophecies , god promiseth shall never be separated from his word : and which , in the new testament , and subsequent ecclesiastical history , we find always moving upon the face of those sacred waters , making the souls of men take the impress of the soul of the gospel , forming in them the image of god , and converting the most wicked persons ( that embrace it ) from all their debaucheries , wherein they were immerst , to a life most sutable to nature , and reason , and to the practice of all virtues , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ( orig. cont. cel. lib. . cal . . ) whereupon to celsus his calumnie , that christ chose the worst of men for apostles , origen replies that christ thereby made it appear how soveraign a medicine his doctrine is against soul-plagues , and that therefore celsus ought rather to have admired the physicians skill , than to have upbraided him with the pristine maladies of his patients , who could do more , than all chrisippus his rules , towards the curing of unrulie passions . how many ( saith he ) did christ recover from the plague of their head strong affections ? from the colluvies of their vitious distempers , how many had their beastly manners tamed , by occasion of the evangelical preaching ? which ought to have been embraced of all men , with thankfulness ; if not as true , yet as a new , and compendious , method of curing vice , and exceedingly advantagious to humane kind . he that can think the malignant powers would contribute towards the bringing of such a doctrine , as this , into credit , by their sealing to it , in those wonderful operations , which gain'd it an authority over conscience : may , with an equal likelihood of reason , conceive it worth the while to milk hee-goats . to which labour i remit him , while i commend to wiser persons the conclusiveness of this last argument , for the divine original of the christian faith , in general ; and in special , for the probat of christs resurrection , the center wherein all the articles of the christian faith meet , and the demonstration of the divine authority , and heavenly mission of the blessed jesus , to communicate that way of salvation to the world : as being the doctrine of christ , that dyed , or rather , is risen again from the dead , and ascended into heaven , whence he communicates that grace , of which we have been speaking , and wherein christianity triumphs over the greatest pravities of corrupt nature as subdued by her discipline , and overall other methods of cure as insufficient as unable to reduce lapsed man to a state of health . § . . the strength of this argument would be more apparent , if we of this age could make good the assumption ; as easily as those primitive christians did , of whom the patrons of the cause of christ made these holy boasts , and such as that , [ non aliunde noscibiles quam de emendatione vitiorum pristinorum , ] ( tertul. ad scapulam . ) christians are not to be known from other sects but by the emendation of their pristine vitious manner : were we , who embrace the form of those sound and healing words , as much under the power of godliness , as they , whom that saving grace taught to deny ungodliness , and worldly lusts ; and to live godly , righteously , and soberly : did we more study the excellency of the knowledge of christ ; so as to know him , in the power of that resurrection of his , which we make profession to believe the truth of : and in the fellowship of his sufferings , so as to be made conformable unto his death . in which point ( notwithstanding that , never to be enough bewail'd , apostacy of these latter times ) god hath not left himself without witness : but reserv'd a remnant of persons , who cordially embracing the truly catholick religion of christ , ( as it is profest in the church of england ) and mourning over the irregularities of , and scandals given , by such as conform not to its sacred precepts ; really exhibit to the worlds view a specimen of ancient holiness ; in their harmless and blameless conversation , with , and towards all men : in their serious piety towards god , their reverential observance of their superiours , their justice , charity , love towards all men ; their continency , chastity , sobriety , temperance in respect of themselves . and for the rest of the professors of the pure and undefiled religion , ( who deviate from the rule of this sacred discipline ) they cease to be christians , [ sed dicet aliquis ; etiam de nostris excedere quosáam à regula disciplinae , desinunt tum christiani baberi penès nos : philosophi verò illi cum talibus factis in nomine & honore sapientiae perseverant . ] ( tertul. apol . . ) some men may say , that even some of ours deviate from the rule of discipline : they cease then to be esteem'd christians by us , philosophers with such debaucheries , retain the name and honour of philosophers . fanaticks though unrighteous , unmerciful , unpeaceable , pass among their own tribes for saints ; but no man can pass the muster for a christian indeed that keeps not the commands of christ , that conforms not to his example . the church owns them not for hers : christ owns them not for his : but will profess unto them , i know yee not , depart from me , ye that work iniquity : and will expostulate with all who hate to be reformed , for their taking his covenant in their mouths christ has past the same decree against all vitious livers , that severus past against thieves : [ per praeconem edixit , ut nemo salutaret principem qui se furem esse nosset , ne aliquando detectus capitali supplicio subderetur , ] that none salute him with lord , lord , who knows himself to be guilty , under pain of being convict and suffering the extream punishment . none must enter into his courts any more than to the eleusine rites , or into the emperours palace , [ nisi qui se innocentem novit , ] but he that knows himself free of those sins , which by the sanction of the royal law exclude from the kingdom of heaven . and who so presume to contravene those edicts , must expect the same entertainment that severus gave septimius arabinus , when he came to salute him . [ o numina , o jupiter , o dii immortales ! arabinus non solum vivit ; verùm etiam in senatum venit ; fortassis etiam de me sperat , tam fatuum tam s●ultum esse me judicat ac heliogabalum . ) ( lampridii alex. severus . ) oh monstrous ▪ arabinus dares come into the senate , dares appear in the assembly of christians , does he think he can deceive me , as he did the world with vain shews , as he did himself with vain hopes : he 's deceiv'd indeed if hetake me for such a fool , if he think i will be mock'd . can he be ignorant that the sentence is past , the prohibition [ à mulieribus famosis matrem & uxorem suam salutari , vetuit , ] ( id. ib. ) is seal'd , that none presume to joyn themselves to my church , to associate with my love , my dove , my undefiled spouse , whose lives are infamous , christians may not eat with such ; and can they expect to eat bread in my kingdom ? and therefore they who either by going out from us do more openly declare ; or by a conversation unbecoming the gospel ( while they are with us ) more secretly insinuate , that they were not , that they are not of us ; in an impartial judgement should neither prejudice the holiness of that society , whereof they are no members : nor the efficacy of that religion , they either never came under the power of , or have rejected the yoak of ; what , must it be presum'd that the sun shines not , that its beams warm not ; because those men , see not its light , are not refresh'd , and vegetated with its warmth ; who either shut their eyes , or remove into a clime it never visits ? dr. hammond ( an. in heb. . . ) but the word that was heard did not profit those , who were not by faith joyned to them that obeyed it : shall we condemn the seed , because it thrives not to maturity of fruit , in the ground of a dishonest heart : where either the fowles of the air , pick it up , or it wants depth of earth , or is choak'd with thorns and weeds ? shall we question whether christ be risen ; because men , whose affections are so strongly set upon the earth , as they cannot elevate them towards heaven , are not risen with him , when we see such palpable effects and demonstrations of it , in his raising those to a newness of life , who do not resist , grieve or quench his spirit ; but , with an humble teachableness , follow its conduct , in that way of holiness his word hath chalk'd out before us . in order to our perseverance in this way , and confirmation in our assurance that it will infallibly lead us , to peace here , and eternal glory hereafter : i have undertaken this vindication of the christian faith against the prejudices which our modern either scepticks or atheists have taken up against it ; which as they took their rise from the scandals which have been cast upon religion , by the woful miscarriages of men professing it in guile and hypocrisie , so they must fall before a spirit of grace and glory , resting upon the embracers of it in truth and sincerity , and shining out upon the world in their so peaceable , humble . meek , and every way christian deportment , and men seeing their good works may glorifie their father who is in heaven , and revere that discipline ( as proceeding from that father of lights ) by whose influence the wildness of common nature is abated , and its vertuous seeds so improved , as to bring forth fruit chearing the heart both of god and man. to which if thou beest instigated ( christian reader ) to aspire by the perusal of this discourse , and so become one of christs witnesses , by sealing to the truth of the gospel , by a life answerable to its most holy , just , and yet easie , precepts , thou wilt lay up for thy self a good foundation for time to come , and contribute towards the conviction of the adversaries of the christian faith , by an argument so familiar , as it incurrs into every mans sense ; and so strenuous , as the most stubborn atheist will not be able to resist it : but be forc'd to confess the unreasonableness of his own exceptions , against a religion that brings forth such divine effects . would we all study thus to adorn the doctrine of god our saviour in all things ; such real exornations would render religion more venerable in the eyes of the vvorld , than all verbal encomiums ; those whom the close fist of the most logical arguings cannot force the commanding beck of that open-handed eloquence would allure to a silent admiring of that sacred fountain whence they see such healing vvaters flow . that this my request to my readers may take effect , i shall back it with that request to god , which my dear mother , the holy church of england hath put into her childrens mouth . [ more especially we pray for the good estate of the catholick church , that it may be so guided and govern'd by thy good spirit , that all who profess and call themselves christians , may be led into the way of truth , and hold the faith in unity of spirit , in the bond of peace , and in righteousness of life . and this we beg for jesus christ his sake . to whom with the father and the holy ghost , be all honour and glory world without end , amen . finis . notes, typically marginal, from the original text notes for div a -e to their old cells and altars the whole crew of guardian gods ( troy falling ) bid adieu . ] while impious caesar and his godded rout spurn phoebus tripos with insulting foot . the learned varro useth to expend so many hours in reading , as we deem a winged minutes scantling can scarce lend it self unto his pen : yet that doth seem to trust more notions to his sweating page , than quickest eye can run o're in an age. notes for div a -e to my dark cabin in the stygean strand dismiss me : or , if that be too much ease , send me to phlegethon , where i may stand ( rather than here ) chin-high in fiery seas , haled from styx to thebes ( my ancient seat ) had i my choice ( hard choice ) i would retreat . if heaven ( the fire ) and earth the dam of things , had been from ever , whence is 't no poet sings of wars more old , than troy ; of floods , than noah ; of rapes , than jove ; and thousand wonders moe ? had men nor hands to act , nor hands to write , during the seculum prae-adamite ? had nile ( for ages numberless ) no reed ; nor bees , wax ; nor trees , bark ; nor hills , a breed of sheep ; nor sheep , a skin ; nor goose , a quill ; nor polypus his native ink distil ? or man , ( the goose of all ) not wit to learn to make a pen , much less to guide a stern ? or build a ship , or break a horse , or bring the oxe to th' yoke , the hawk to lure ; or string the warbling lute , or count the stars by name : or other arts , whose birth we know by fame , whose growth we see come on with age ? we owe to thee ( great caesar ) triumphs many , more temples built ; and temples that lay waste repair'd : more cities , gods , and shews than any : but most that thou hast taught rome to be chaste . whom we invoke for gods , ( 't is jove's decree ) were men of bounty once and gallantry ; but now , with highest deities , attend on our affairs , and us toth ' gods commend . the father , word , and spirit ; ( god alone : ) that cotternal three in one . thy will , theodames : for hecate , forc'd by thy charms , dares not say nay . your charms from me , against my will , commands these responds — i have said : now loose my bands . judea worshippeth alone the god elsewhere unknown . him pan men call , because he succours all . they lay on tepid altars babes , not born of mothers wombs , but from their bellies torn . notes for div a -e issa bills sweeter than a dove ; issa's more blith , than mal or siss : no pearls equal issa's love : what issa's this ? publius his bitch . thus against hercules , vext the field to lose , from wounded hydra , heads more fierce arose . notes for div a -e who outstript all the sophs in this essay , quenching their star-light with his solar ray. a strange prophet now in england being a true relation, sent to a person of quality, now in oxford. person of quality now in oxford. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a strange prophet now in england being a true relation, sent to a person of quality, now in oxford. person of quality now in oxford. sheet ([ ] p.) s.n. , [london : ?] imprint place and date conjectured by wing. reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prophets -- england -- early works to . christian life -- protestant authors -- early works to . christianity -- early works to . broadsides - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion a strange prophet now in england . being a true relation , sent to a person of quality , now in oxford . there is a strange prophet , now in england , who knowes no parents , neither did he ever suck his mothers brests ; he hath a red beard , and goes bare-foot like a gray-frier . he wears no hat , and his coat is party-coloured ; it 's neither dyed , knit , woven , nor spun ; it 's made neither of silk , hair , linnen , nor wollen , but naturally of a good colour and gloss . he drinks no wine , nor beer , but water ; and contents himself with a moderate diet. he esteems not money , neither will he receive it if profered unto him . he walks neither with stick , staff , nor sword ; yet he marcheth boldly in the face of his enemies : and can , if he pleaseth , encounter with the stoutest that wears an head . he is often abused by wicked men , yet he takes it patiently . he lets all men alone with their religion ; neither doth he dispute with any about it . he complains of the protestants , and inclines to the papists , who use him kindly in lent. he sleeps in no bed , but standing or sitting ; and is admired by all men for his watchfullness ; he crys out upon the wicked world with outstretcht arms. he is so skiled in all languages , that men of all nations can understand him . he raiseth up men , by declaring that the day of the lord is at hand ! the doors and windows flie open when he prophesies , day and night ; and men find the effects true . he was with noah in the ark , and with christ when he was crucified . he denies no article of the christian faith. he was lately at rochester . [summarie and short meditations touching sundry poynts of christian religion] [gathered by t.vv. and now published for the education and profit of gods saints]. t. w. (thomas wilcox), ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc . estc s ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) [summarie and short meditations touching sundry poynts of christian religion] [gathered by t.vv. and now published for the education and profit of gods saints]. t. w. (thomas wilcox), ?- . [ +] p. f. kingston, [s.l. : ?] caption title with statement of responsibility. running title: a summarie of christian religion. publisher and date of publication suggested by stc ( nd ed.). imperfect: t.p. and all after signature e₂ lacking; cropped and tightly bound, with slight loss of print. reproduction of original in the cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- essence, genius, nature. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - sara gothard text and markup reviewed and edited - pfs batch review (qc) and xml conversion svmmarie and short meditations touching sundry poynts of christian religion , gath●●●● by t. vv. and now publi●h●d for the ed●●●cation an● profit of go●s saints . lord iesus begin and make an end . to cloake sin , seeing it runneth vp and downe in eu●ry mans mouth , that we are all sinfull , is dangerous and damnable : dangerous , because the holie ghost saith , he that hideth his sin , shall ●ot prosper . and damnable , because it caus●●h men to lie weltring and wallowing in iniquitie , without repentance . but humblie and vnfainedlie to conf●sse it , is a readie way to obtaine pa●don , and forgiuenes of the same , at the hands of almightie god , because the scripture telleth vs , that if wee acknowledge and forsake our sinnes , wee shall finde fauour . and againe , if wee confesse our sinnes , god is faithfull and iust , to forgiue vs our sinnes , and the blood of iesu● christ shall purge vs from all iniquitie . we haue sundrie true and vnpartiall witnesses , both within vs , and without vs , against our selues , to proue this truth vnto vs , that we are miserable sinners . first , the stinging testimonie of our own conscience , which though we many times bleere and blot out , yet doth it sundrie times tell vs , yea almost euery day when wee rise vp , and euery night when we lie downe , wee haue done many things , that wee ought not to haue done , and haue omitted many things , which we ought to haue done . secondly , god himselfe , who beside that in his infinite knowledge , he is able to charge vs with a thousand transgress●ons , for euery one that wee know by our selues , or others , is also greater , than our heart and conscience , to condemn● vs , because he knoweth all things . yea , this eternall god doth by his iudgements conuince vs to bee sinners , whether they be generall , or particular . by the generall , his wrath being made manifest from heauen , against all vngodlinesse and vnrighteousnesse of all men : and against all the creatures themselues : and by the particular , whilest he manifesteth them either against some nations , as israel , iuda , &c. or some cities , as sodom , gomorrah , ierusalem , &c. or els priuate persons , as cain , ham , iudas , and such like . beside these iudgements , the lord our god hath his blessed word , which is pure and holy as himselfe , to conuince vs of sinne , which straightly chargeth vs , first with the sinne and fall of our first parents adam and euah , as guiltie therof vnto euerlasting condemnation . secondly , with the sinne wherein we are conceiued and borne , which we call originall sin : which if we had no more vpon vs , and in vs but that , maketh vs the children of gods wrath and displeasure . thirdly , with the fruites of that originall sin , which are all manner of disobediences inward and outward , against almightie god and our neighbours . by al this we may see , that al mouthes and hearts are iustly stopped and shut vp , frō cleering themselues , by thought , word , or otherwise , and that all men are made subiect vnto the condemnation of god : which that wee may the better feele , it shall be good for vs , first , rightly to compare the horrible filthinesse that is in vs , both outward and inward , of bodie and soule , with the wonderfull holinesse that is in god himselfe , and he requireth of vs in his law . then to consider the greatnesse and notoriousnesse of our offences , which may bee iustly aggrauated , by looking into the qualities of the parties offending , as magistrates , ministers , &c. and the parties offended , as gods most excellent maiesty , and our deare brethren , together with sundrie other circumstances , of time , place , manner of doing● &c. thirdly , to thinke vpon the multitude of our iniquities , whic● are more in number than the haires of our head , and being as the sand of the sea , both for multitude and weight , are become as a burthen ouer heauie for vs to beare . lastly , to weigh gods fearfull iudgements , both temporall and eternall , which our sinnes haue deserued to bee powred forth vpon vs , and for our terrifying are set down in his word , and manifested in the world : which are many indeed , but chiefly these : first , his heauie hand lying sore vpon his creatures , for our transgressions , which should so much the more terrifie vs and humble vs indeed , by how much themselues are subiect thereto , not for any sinne of their own , which they haue not , but for our ini●uities . secondly , the aduersities and afflictions of our life : which are either bodily , as sicknesses ; or spirituall , as anguish of soule , and torment of conscience , which also the more heauily they are inflicted vpon vs , the more mightily they s●ould cast vs downe , and work vnderstanding in vs , least otherwise god should haue iust cause to complaine , that hee hath stricken vs in vaine . thirdly , naturall death it selfe , which is the parting asunder of the soule and the bodie for a time , and was laid vpon our first parents , and in them vpon vs , as a part of that iust deserued punishment , that they and we procured to our selues , because we are all standing and falling together with them and in them . and lastly , the curse of the eternall god , pronounced in his law vnto euerlasting condemnation both of bodie and soule , without vnfained repentance and heartie turning to the lord , this most fitly sorting , both for infinitnes and weight , with our infinite and innumerable transgressions . whosoeuer fe●leth himselfe in such a miserable case , must of necessitie ( as other good men heretofore haue done ) ( vnl●sse hee will wittingly refuse comfort , and willingly cast away himselfe ) seeke some both sure and spe●die remedie , least continuing in that lamen●able estate , they bee swallowed vp of despaire and ouer much heauinesse . if wee seeke to angels , and would worship them , as some haue done heretofore , they cannot stand vs in steed : for howsoeuer they be excellent creatures , yet they haue not that of themselues : yea god should finde imperfection in thē , if they were not maintained by his power : and besides as they were not ordeined or created for such a purpose : so they are iustly our enemies for sinne ( as whose nature is so pure , that they cannot abide it ) and the armed souldiours of the lord , by his special appointment to our destruction , for our vngodlines . if we would looke to dead saints , as in time of superstition and popery wee were taught , and did , as i feare me , many men yet doe , they cannot fitte vs any whit at all : as well because the dead know nothing at all : as also for that they themselues haue continually confessed of and against themselues , that they haue alwaies stood in need of a sauiour , and if th●y could not saue themselues , much lesse others . if we cast our eies vpon men vnregenerated , and yet liuing , the scripture telleth vs , there is none that doth good , no not one : nay th●y are all by nature the children of wrath , and firebrands of condemnation , not only vnapt , and vnable to good workes for themselues , but most fitte to all euill , both against themselues and others . if to them , in whom regeneration is begun , yea and it may be also much aduanced , and who are in the word : indeed called the saints of god , they accuse themselues of wonderfull euils and manifold imperfections , saying from a free heart , that all their righteousnes are● as filthie and stained clouts , and againe , the good , they sho●ld doe , that they doe not , the euill that they should not doe , that doe they , and therefore are not so much as willing to take such an office vppon them , though wee would a thousand times giue it them . if we would giue al that we haue vnto the lord , for a ransome for our own s●ns or others : yea if wee would giue our first borne for our transgressions , and the fruits of our bodies for the sinne of our soules , as many idolators haue done heretofore , it will not auaile vs , for it is nothing , nay as a polluted thing in his fight : and besides it hath no power to purge away sinne , or to purifie conscience . if wee would cleaue to outward and feigned holinesse , as the pharisees haue done , and the hypocrites of all ages do , wee must make this account of it , that though it bee neuer so glittering and glorious in mās sight ( which is not able to discerne of spiritual colors or things ) yet it is abbomination before god , to whom and before whom both wee our selues , and all our actions must stand and fall . if we stand vpon , the perswasion or practise of superstitious and idolatries deuised by man , we must needs fall : for besides that they are so many corruptions and defilings of religion and seruice , that we performe vnto god , which is and ought to bee pure and simple as himselfe , god himselfe also reiecteth them , as things vile and displeasing in his blessed presence . whither shall we then goe ? to christ onely we must needes come : and why to him . first because , in him dwelleth the fulnes of all goodnes , yea chefulnes of the godhead bodily : and god hath giuen him to vs , to the end that beleeuing in him wee should not perish , but haue e●erlasting life . how shal we know that ? by the lords own word and voice from heauen , who hath said ( and therefore we may , nay we ought to beleeue it ) that he is his welbeloued sonne , in whom he is well pleased . secondly , because our sauiour himselfe so graciouslie calleth vs , saying : come vnto me all ye that trauaile , be wearie , and are heauy laden , and i will ease you . but when we come , we shall find nothing in him . yes verilie : for through him , apprehended and appropriated to our selues by faith , we shall find eternall peace to godward , and life and immortalitie brought vnto the beleeuers . in this our christ , let vs for our comfort & instructiō cōsider , first the names and titles giuen him , which are not bare or idle , or expresse graces , in and for himselfe onely , but are full of fruit and efficacy , and that for vs and our good , specially for spirituall comfort here , and eternall saluation in the life to come . he is called iesus , that is to say sauiour : because he alone and no other doth and shall saue all his people from their sinnes . he is called christ , that is , annointed and sealed by his father , to be our king , priest and prophet . by his kingdome establishing his double gouernment , one inward in the hearts of his children , by his holy spirit , and the other outward in the church , by the scepter of his word , and his owne discipline . by his priesthood , offering himselfe vp once for all , as a full and sufficient sacrifice , for all the sinnes of his people . and his prophecy , he being become , the only law-giuer to his church , so as the godlie now are not to hearken to anie ●oice , doctrine or spirit , but to him a●one , and those that speake according ●o his truth . secondly let vs consider his person , which consisteth of these two natures , ●he godhead and the manhood . as he is god● he hath power in him●elfe , to doe whatsoeuer pleaseth him both in heauen and earth and all deepe places , yea to ouercome all our enemies , specially spirituall , which are so manie and mightie , as none can encounter with , much lesse vanquish but god onely , alone belongeth mercie and forgiuenesse of sinnes ● as the scripture saith . and as he is man , hee is both sufficiently able , and also very willing , to endure and suffer for vs , whatsoeuer was for our sinnes to be laid vpon him , yea and also willing , to haue compassion on th●● that are ignorant , and that are out of the way , ●●●ng made man like vnto vs , in euery respect , sinne only excepted , and therfore being both compassed with infirmity and tempted himselfe , is the better able to pitie and succour them , that are infirme or tempted . so that god manifested in the flesh , iustified i● the spirit , seene of angels , preached vnto the gentiles , beleeued on in the world , and receiued vp into glorie , is hee that wee must cleaue to alone , for the peace and comfort of our consciences , and the saluation of our soules , because there is none vnder heauen giuen vnto vs , whereby wee must bee saued , but onely the same of iesus . thirdly , let vs earnestly behold what ●ingular effects he worketh in his children , & what wonderful graces he free●y bestoweth vpon thē . he is the lambe of god , that alone taketh away the sinnes of the world : he is he alone in whom it hath ●leased god to reconcile the world vnto himselfe : he is he that is made of god vnto vs , wisdome , righteousnesse , sanctification and redemption . wisedome , because he is the eternall wisedome of the father , from before all beginnings : and because comming out of the bosome of the father , he hath declared vnto vs all the councels of god , concerning our instruction and comfort and that in far greater both plenty and plainnes , specially plainnes , than the fathers before his comming had . righteousnes , for these respects : first ●ecause he hath fu●●y satisfied the iustice of god being wou●ded for our transgressio●s , and broken for our iniquities , carrying also the chastisement of our peace vppon him , and healing vs with his stripes , bearing vpon his backe and shoulders the course of the law , due to vs for our sins , and ouercōming the same in redeeming vs from it : and secondly because that through his obedience and fulfilling of the law , wee haue iustification imputed vnto vs before god , and i●●choated in our selues , and before men in the world : and so obtaine at the last , the blessing of the law , which is eternall life . sanctification or holines , because it pleased god the father , in the riches of mercie , to send his owne sonne , in the similitude of sinfull flesh , and for sinne , cond●mned sinne in the flesh , and not onely to impute vnto vs his holines , and to cloath vs with the same , but also through the mightie working of his holie spirit to frame vs to walke in true holinesse and righteousnes before god and men , all the daies of our lif . redemption , because that by offeri●g vp himself once vpon the altar of the crosse , he hath redeemed vs from sinne , and set vs free from the diuell , and eternall condemnation , keeping vs so in his hands , that none shall pull vs out of the same , vntil the full manifestation of our adoption shall appeare , euen the deliuerance of our bodies from all corruption and sinne , at what time hee shall returne our redeemer ●rom heauen , and shall change the bodies of our basenes , that they may be made like vnto his glorious bodie . to conclude , it hath pleased the father , that in him should bee hidden all the treasures of wisedome and knowledge , and that in him should all fulnes dwell , yea the verie fulnes of his godhead bodilie , and of all other good things whatsoeuer , that so the church , which is his bodie , & euery particular sound member thereof might receiue of his abundance , as it is writen : of his fulnes haue wee all receiued , and grace for grace , that is , grace vpon grace , or as a man would say , graces heaped one vpon another , and that so he should be , the beginning and ending , yea , the very yea and amen of all gods promises . to know these things , in such sort as before is declared , yea and in more ample manner , than is here set downe , and not to haue the particular feeling of them in a mans owne conscience , is to little or no purpose at all , vnlesse it bee more and more to afflict the conscience for want of comfortable feeling of them , and to plung vs into a more great and grieuous iudgment , because he that knoweth the will of his master and doth it not shall be beaten with many stripes . wherefore it greatly behooueth vs to striue to attaine the meane , whereby we may lay hold of them : and that meane , yea the only meane is nothing else , but a true and liuely faith , for by faith christ and we are lincked together , he and all his merites being become ours , and we his , whilest he purgeth our hearts by faith , yea d●elleth in them , and maketh vs fruitfull ●o all good workes . this faith sealeth vp in our hearts , forgiuenes of past sinnes . freedome from condemnation to come , and assurance of eternall life , pacifying our consciences towards god , and instructing vs to apply particularly vnto our selues , christ iesus and all his merites . and by this faith , it pleaseth almightie god , to purifie and purge the corruption of mans heart , and to frame it and fashion it to new obedience . yea it is appointed by god to bee a necessarie instrument , whereby wee may ouercome the world , and as a shield of steele , by which we may quench all the fiery dartes of the wicked : and in which being stedfast , we must resist and vanquish the diuell . other singular effects and fruites of this liuely faith , are largely reckoned vp in the epistle to the hebrues , chap. . but this faith is not of all men , that is most true : yea wee affirme , that no man hath it by nature , arte , wit , or any such other meane in man , but that it is the onely free and gracious gift of god , to his owne children alone . for the effecting of this precious grace in them , the lord himselfe vseth two effectuall instruments to worke it in their hearts by . the one is inward , and the same most powerfull , namely his most ●●ly and blessed spirit , speaking for kn●●●●dge , peace , and all good graces , more effectually to our hearts , than the outward sound doth to the eare . the other outward , and that is the whole ministerie of truth , whether it be in the word , sacraments , prayer , &c. wee diligently subiecting our selues thereto , carefully receiuing the same , and daily growing in grace thereby , as wee doe in yeeres and strength in the bodie . this spirit is called the spirit of adoption , because it beareth witnes vnto our spirits , that god hath adopted vs to be his children , and heires of his kingdom , teaching vs also with confidence and boldnes , to crie abba father . this spirit is called the comforter , because he ministreth vnto the children of god in all their heauinesses and distresses whatsoeuer , either outward or inward , vnspeakable ioyes . he is called the spirit of truth , because he alone doth not only free vs from the errors of the wicked , and the darknesse of our owne hearts , but also inlightneth our vnderstanding , and leadeth vs into all truth . he is called the spirit of sanctification , because he frameth them , in whom he dwelleth , to sanctification , and holinesse , and fitteth them indeede to all good workes . he maketh vs able to search into , and to vnderstand , the deep things of god , yea such deepe and hidden secrets , as the eye hath not seene , the eare hath not heard , neither haue they entred into mans heart . he frameth and fashioneth in vs vnfained loue to god , and to his people for his sake , working also in vs a sound minde , in al the duties and seruices that we doe either to god himselfe in heauen , or to men vpon earth . this spirit helpeth our infirmities , teaching yea inabling vs ( who know not what to aske or pray as wee should ) to send foorth requests vnto god , with sighes and groanes which cannot be expressed . also when or wheresoeuer it be bestowed , it bringeth with it a most holie and heauenly libertie , because if the son by his blessed spirit make vs free , we shall be free indeed . lastly , he is ( as it were ) the very earnest pen● , and assured seale or pledge of the trueth of the gracious promises , which almightie god hath made vnto vs in iesus christ , generally for all good things , and especially for our eternall election in christ , before the foundations of the world were laid . touching the word , i take it in generall to be the ground and foundation of our faith , and that therefore it is rightly called the arme of the lord , as vpon which onely we must leane . but most specially i meane that part , which containeth gods most louing promises , made vnto vs in iesus christ , and is rightly called the gospell . and this gospell is the glad tidings of great ioy , and the mightie power of god vnto saluation , to euery one that beleeueth . yea it is indeed the message of peace , becau●e it offereth quietnes of conscience , through the forgiuenes of sinnes , to those that are farre off , and to those that are nigh . it is called the word of grace , as well because it is freely bestowed vpon vs , as also because it offereth vnto vs the grace of god. it is the word of truth , because it manifesteth to vs all truth , both of faith and obedience , and setteth out before vs the truth of god , in the acco●plishing of his promises . it is also the word of life , not onely because it offereth life euerlasting , for that it doth to al in the church , but also because that being rightly and reuerently receiued , it sealeth vp the same in our hearts , and frameth vs in this life to a new life , worthie our calling , by the which word also our sauiour christ hath brought life and immortalitie to light , which before seemed as it were , to bee hidden : in which respect , it is called in sundry places of the new testament a mystery or secret , yea such a mystery or secret , as was hidden since the world began . this word must be , first reuerentlie esteemed , because if wee prize it not as we should , it will grow into contempt . then faithfullie credited , because otherwise our estimation and regard of it will do vs no good . lastly , carefully receiued and profitably practised , because these indeed are true testimonies of our reuerence and beliefe : yea it must be reuerenced , credited , and receiued , not as the word of a mortall man , but as it is indeed the word of the eternall god. first , because of him that is the author thereof , which is god onely good , who besides , that hee hath the fulnes of mercie in him , to recompence our labour and loue that way , hath also infinit power , to reuenge the abuse or contempt of it , in what sort soeuer , or in whom soeuer . secondly , because of the matter , or matters rather , that it propoundeth and setteth out vnto vs , which are faith in the promises , obedience to the pre●cepts , and reconciliation and agree●ment betweene god and vs , procure● for vs , and purchased vnto vs , in th● death of his dearely beloued sonne . thirdly , because of the persons , who● the lord hath vsed in the publishi●● and speaking of it , who in times pas●●● were prophets and holy men of go● yet notwithstanding inspired by the sp●●rit of god. but in this latter time , he hath deliuered this trueth most fully vnto vs in the mouth of his owne sonne , in whom are all the treasures of wisedome and knowledge hid . and since that time by the blessed apostles and euangelists , whom he sent abroad into all the world , to preach the gospell to all creatures . and now in this last age of the world , by the setled ministerie of ordinarie pastors and teachers . whom god doth vse , not as though he were not able without them , to work his own wil , both in the sauing of them , whom he hath made heires of life , and in the condemning of the wicked ; but that hee might in their labours , haue a more readie entrance , by his word , into mens hearts , hee hauing appointed to season men by them , and to inlighten their darke and ignorant hearts , because they are the salt of the earth , and light of the world , indeede to season mens cor●upt hearts , and to deliuer them from the power of darknes , and to translate them into the kingdome of his deare sonne . who bring also with them the ambassage of peace , and reconciliation , god himselfe , as it were by them , intreating vs to be reconciled vnto his maiestie . and are indeede the effectuall in●●●●●ments of god , for the gathering together of the saints , for the worke of the ministerie , and for the ed●fication of the bodie of christ , vntill wee all meete together , in the vnitie of faith and knowledge of the sonne of god , vnto a perfect man , and vnto the measure of the age of the fulnes of christ , that we hencefoorth be no more children , wauering and carried about , with euerie winde of doctrine , by deceit of men , either others , or our selues , or by the exercised subtilties of our spirituall aduersaries . wherfore good reason is it , that they that bring vs such glad and acceptable tidings of such good things , taking continuall care for vs , and watching for our soules , should not onely bee reuerently esteemed , as the ministers of christ , and disposers of gods secrets , but also religiously and louingly receiued , because he that receiueth them , receiueth god the father , and god the sonne , that hath sent them : whereas on the other side , whosoeuer doe contemne them , thrust from them the blessed godhead , and refuse the meanes that the lord hath ordained and sent abroad for their saluation . the doctrine deliuered by these men , specially the gospel preached , is a most liuely painting out of christ before our eyes , and as it were a visible crucifying of him in our sights , who died for our sinnes , and rose againe for our righteousnes . and though they that perish , count it foolishnes ; yet is it that mighty power of god vnto saluation , and the excellent wisedome of the lord , by which it pleaseth him through the foolishnes of preaching , to saue them that beleeue . and it is that effectuall instrument , whereby the father of his owne good will begetteth vs againe vnto himselfe , that we should be as the first fruits of his creatures , being borne anew , not of mortall seede , but of immortall by the word of god , which word end●reth for euer . at our first receiuing of it , it is sincere milke , which as new borne babes we should long after , that wee may grow vp thereby and come vnto christ , who is the liuing stone , that w●●● our selues also as liuing stones , may be made a spirituall house , and a holy priesthood to offer vp spirituall sacrifices acceptable to god , through iesus christ. and when wee are passed the age of our infancie in christ , it is become our ●ound and stedfast meate , wherewith the lord continually feedeth vs in his family , vntill that hauing laid downe th●● our earthly house of this tabernacle , we obtaine the building giuen vs of god , that is an house not made with hands , but eternall in the heauens , whose builder and framer is god. the lord knowing whereof we be made , and remembring that we are but dust , hath not only giuē vs his word , to work faith in our hearts , but hath also l●ft vs for the more strengthening and confirming of the same , in the truth of his promises , the vse of two holy sacraments only , and no more , namely baptisme , and the lords supper , both of them being instituted by him , to whom alone indeede it belongeth to ordaine sacraments ●n his church , because hee alone hath power to giue and worke the grace that is meant , signified , or set ou● thereby . baptisme witnesseth and pledgeth vnto vs diuers things , as first that we are ingrafted into the bodie of christs church , wherof christ is the head , from whom alone the bodie receiueth increase , vnto the building vp of it selfe in holy loue . then that regeneration is begun in vs , and wee become as it were new borne ●abes vnto god , our heauenly father , the lord sauing vs according to his mercie , by the washing of the new birth , and the renewing of the holy ghost . it sealeth also vnto vs , the forgiuenes and washing away of our sinnes , in the sacrifice of christs death , water no more effectuallie taking away the spotts and filth of our flesh , than christs blood doth the guilt , power , and punishment of our sinnes . and it pledgeth this vnto vs , that wee are the sonnes of god by faith in christ iesus , because al that are baptised into christ haue put on christ , euen to this end , that so they might become sonnes , yea heires of god , and fellow heires with our sauiour himselfe . it teacheth vs also , that we should indeuour , to keepe the vnitie of the spirit , in the bond of peace , hauing the same loue , being of one accord , and of one iudgement , no man seeking his owne , but euery man one anothers wealth , seeing that we are one bodie in christ and euerie one , one anothers members , as we are all by one sacrament of baptisme , coupled vnto one head which is christ , and ioyned together too in one ●ody , which is his church . it representeth vnto vs also thus much , that we being baptised into christs death , shall by the power thereof die vnto sinne , and that by the vertue of his rising againe , we should walke in newnes of life . lastly that wee shall be raysed vp at the last day out of the dust of the earth , and meete the lord in the ayre , and dwell with him for euer and euer . the lords supper sealeth vnto our consciences , that christ is that liuing bread which came downe from heauen , of which whosoeuer truely eateth shall liue for euer , because he doth not nourish vs to death , for that is contrarie to his nature , nor for a time , because he liueth for euer and cannot die ( and such are the effects that flowe from him ) but vnto euerlasting life . also it setteth out vnto vs , christs death and passion , with the benefits we reape therby , and namely the remission and forgiuenes of our sinnes , because as he neuer did any thing in vaine , so much lesse died fruitlessely , but that hee might purchase for vs , eternal peace with god , through the worke of our reconciliation with him . further it preacheth vnto vs that iesus christ himselfe god and man , with all his spirituall and heauenly treasures , is fully and wholie giuen vs by the father , that in him and through him , taken hold of by faith , we may bee fully nourished in the inward and outward man , to the hope of euerlasting life . it doth also confirme vnto vs , the mystical vnion which is betwixt christ and his church , hee dwelling in our hearts by faith , and we thereby made members of his bodie , of his flesh , and of his bones . lastly , it teacheth vs what vnitie and loue ought to be amongst vs , because that thereby wee that are many , are one bread and one bodie , in as much as wee are all partakers of one bread . to the worthy receiuing of this sacrament , there is necessarilie required an earnest examination and true tryall of our selues , which chiefely consisteth , as i take it , in effectuall stedfast faith , and hartie repentance towards god , and vnfained loue towards men . faith is a certaine perswasion , and stedfast assurance , which euery true christian man ought to haue , that god the father loueth him , for iesus christ his sonnes sake , hee by the meanes of that faith , particularly applying vnto himselfe all gods promises , specially those that concerne forgiuenes of sinnes , and eternall saluation , made vnto vs in the same his sonne iesus christ , in whom all his promises , are yea and amen . repentance is an earnest hatred of all manner of sinne , inward , outward , past , present or to come , all proceeding from a right and reuerent feare of gods eternall maiestie , which worketh so farre in vs , that it maketh vs to forsake our selues , and to striue to the mortification of our corruption , to the ende wee may wholy giue ouer our selues to bee altogether gouerned by the holy spirit of god , in the seruice of his maiestie . loue containeth in it , not onely a sound affection to our brethren and friends , but also the vnfained reconciliation of our selues vnto those whom wee haue offended , and a readie forgiuing of others the offences they haue cōmitted against vs , euen as willingly , gladly , & freely , as we would the lord should forgiue vs , for his christs sake . that faith that is outwardly wrought in vs by gods word , and confirmed by the partaking of the holy sacraments , is not an idle , vaine , or dead faith , but stedfast , vnfained , and working by loue , yeelding foorth the fruites of blessed obedience , not according to the darknesse and corruption of our owne will , lusts , and affections ; for they euermore rebell against god. neither according to mens manners and examples , because they are no sufficient warrants for our conuersation : nor yet after the customes and fashions of this present euill world , for we are forbidden to fashion our selues thereby : but according to that good , perfect and acceptable will of god , set foorth and commaunded vnto vs in his law , which is and must be alwaies a light vnto our feete , and a lanterne vnto our paths , and is indeed the onely , true , sufficient , a●d right rule of all righteousnesse and well doing . this large volume of gods will , plentifully and plainly reuealed in the canonicall scriptures of the old and new testament , god the father hath in great mercie for our weaknesse sake , abridged into two tables , containing ten commandements . wherein wee are specially to marke these two things : first , that it is the minde of the law-giuer , in commanding good things , to forbid the contrarie euils : and in forbidding euill things , to commaund the contrarie good , the almightie therein meeting with mans corruption and the frowardnes of his heart , who supposeth that if hee doe no euill , though he lead an idle and vnprofitable life from goodnesse , thinketh notwithstanding that hee hath performed his dutie . secondly , that the lord by his law mindeth to teach vs to bridle and subdue , not onely the act of sinne , as the pharisies imagined ; nor the consent to the same in our hearts and affections alone , as the sorbonists , and popish schoole diuines dreame a● this day , but also the least lust and motion that may prick vs thereto , or rise vp in our minde against the same . we must know further that this law of god is obserued and broken , inwardly and outwardly : for the inward breaking or obseruing thereof , because ●o man knoweth what is within man , but ●he spirit of god and the spirit of man him●elfe , euery man must be left vnto him●elfe : and yet all are bound both by the ●ertue of gods holy commandement , ●nd also by that excellent profession , ●●ter which they are named , not onely ●eeply to enter into the consideration of themselues , but also to know that they walke in his presence , before whose eyes all things are naked and plaine . touching the outward breaking o● obseruing thereof wee must know , that the breach of it is then done , when any thing forbidden by that law is committed , or any thing commanded by that law is left vndone : and on the other side that obedience is then yeelded , when any thing commanded by that law is performed , or any thing forbidden by that law , is left vnaccomplished . for good reason is it ( whatsoeuer mans witte can cunningly dispute , or say against the same ) that these onely should bee allowed and done as good workes , which hee himselfe hath commaunded , and those fled from as euill , which hee himselfe hath forbidden , because hee hath al light and soundnes of true iudgment in himselfe , and is not carried away with partialitie of affection , to pronounce a wrong sentence , a matter very common amongst all men . wherefore no good or godly christian should allow , vse , or defend any idolatrie , soothsaying , coniuring , sorcerie , witchcraft , charming , false doctrine , feare , loue , or estimation , of any whatsoeuer creature , aboue god or equally with him , or the persons which shall vse such things . none must make , or cause to be made , either allow of , vse or defend any images to expresse or counterfeit god by , or to seeke him or worship him in the same , or any other manner of superstition whatsoeuer , abstaining altogether in his holy seruice , from our own inuentions , blind deuotions , mens doctrines , and other mens examples or rules . none ought to vse or abuse the name of god , either in vaine or rash swearing , be the oathes as men account them neuer so small , or in blasphemie , sorcerie or witchcraft , or in cursing , forswearing and such like : yea none should talke or speake or thinke of god , his word , his workes , or whatsoeuer else hee is made knowne vnto vs by , without some vrgent and weightie cause , and that with great reuerence and feare of his maiestie . none should abuse the lords day , or any other day in doing of their owne wils , or in any wicked and vngodly exercise whatsoeuer , as dauncing , dicing , carding , table-playing , tauerne or ale-house haunting , resorting to the beholding of enterludes , beare-baitings , and such like . none should rebell against , disobey , or speake euill of magistrates , ministers , masters , mistresses , fathers and mothers , or any other person , whom the lord in his wisedom and goodnesse hath made their superiours , either by age , authoritie , wealth , office , or any other manner of way whatsoeuer . al hatred , malice and enuie ; al braulling , chiding , quarrelling , fighting , bloodshed , murther and such like , yea al manner of desire to do hurt or reuenge , must be auoided . all whoredome , fornication , adulterie , together with bawdie and filthie talke , loue-songs , tickings and toyings , and all other wanton and light behauiour , and other vnseemely gestures , in bodie or countenance ( which indeede are nothing else , but violent prouocations to filthinesse and euill ) yea and all vncleannes both of bodie and minde must be auoided . all theft & stealing , either openly or secretly , either by force , fraud , or otherwise , together with all deceiuable buying or selling , all vsurie , all extortion , all briberie , all vncharitable getting , and keeping of other mens goods , and to conclude , all manner of false dealings whatsoeuer , by cousenage , weight , measure , &c. ought to be shunned . not only manifest periurie , and breaking of lawfull othes and promises , but also all lying , slandring , backbiting , flatterie , and dissembling , together with all euill speaking against others , either in words or writing , proceeding from the malice , corruption , and naughtinesse of mans heart , must be auoided . the very pricks and motions to sinne in mans minde ( which the holy scripture sometimes calleth the lusts and concupiscences of our cursed nature ) must so farre foorth , as god shall inable vs , bee subdued , and that in their first assault , least otherwise temptation further preuailing vpon vs with delight , we be carried on forward by the subtiltie of sinne , both to consent vnto the euill , and to striue for the attempting and accomplishment thereof . and here , because vnlawfull wishes be dependents of this sinne of lust and coueting , men must learne to bridle and master the same , and not to haue them so often and common in their mouthes , as , i would i had this , i would i had that , &c. on the other side , because the life of a true christian is not an idle life , and wee are commaunded by gods holie word not onely to flie from euill , but to do that which is good , euery godly faithfull man must earnestly striue , according to the power that the lord hath giuen him , to render vnto him his due honour and seruice , that is , to obey him in all things , and aboue all , to worship him onely , to put their whole trust in him onely , in all feare and dangers to flie vnto him , and to call vpon him onely , acknowledging him to bee the creator , preseruer , and gouernour of all things , in heauen and earth . to giue vnto him that manner of worship and seruice onely , which hee himselfe in his word requireth , without adding thereto , or taking from it , and withdrawing themselues from al superstitious and carnall imaginations . to take an oath ( but yet vsing therein with great reuerence the fearfull and glorious name of our god only , and of no creature whatsoeuer ) when there is iust occasion , as to affirme or maintaine a trueth ( specially if the magistrate require or commaund it , to set foorth the glorie of god , and to preserue mutuall agreement and brotherly charitie among men . to spend the sabbath , as in ceasing from the honest labours of their lawfull callings , so in frequenting of godly exercises , in ioyning themselues to publike assemblies , reuerently and quietly there to behaue themselues in diligent hearing of the word read and preached , in prayer and singing of psalmes , and as occasion shall serue , and is offered , in communicating in the holy sacramēts , and afterward to bestow the rest of the time in priuate reading of gods word and meditating therein , and in the earnest consideration of his most noble and wonderfull workes . and because all authoritie , either of magistrates , officers , ministers , masters , mistresses , fathers , mothers , and others , is of god , and that there is a like consideration of them al in that respect , euerie one must vse humble obedience towards them , bearing a reuerent minde to them , being readie to relieue , assist , and aide them , and willing to doe after their commandements , in all things in the lord , and for the lord , according to their dutie . vnfained loue , patience , humilitie , humanitie , keeping & making of peace , sauing and helping all such as bee in danger , gentle words , soft answeres , and all duties of compassion , must continually be exercised . and because they are the temples of the holy ghost , all purenes and chastitie , not onely as touching the act , but also in heart , word and behauiour , must bee profes●ed and practised . there must be put in vre all true and faithfull dealing , due paiment of debts , diligent seruice , together with all carefull and friendly sauing and deliuering of other mens goods . all must witnesse , iudge , and speake the truth , yea the whole truth , and nothing els but the truth ( as occasion shall be offered ) without any respect touching all men , and matters whatsoeuer . lastly , when the lord putteth good motions into their minds , men must diligently take heede , that they doe not suffer them to die in them , or to bee quenched , through the corruption and naughtinesse of their owne hearts , but must carefully striue by al holy meanes , and the diligent and often vse of the same , with earnestnes to pursue them , and to bring them to good effect . but we cannot performe these holie duties . that is true indeede , for we are not sufficient of our selues , as of our selues to thinke a good thought , much lesse to doe any good deede , but all our sufficiencie is from god , to whom alone we must haue recourse by earnest supplications and heartie prayers , that by him we may be made able not onely to know , what that good , holy , and acceptable will of his is : but also be strengthened from him ( from whom alone commeth euery good and perfect gift ) to accomplish and performe the same . and because wee are very dull and sluggish to performe this , as all other holie duties , the lord hath ●ot onely giuen vs certaine sharpe spurres to prouoke vs thereto ( as his holy commandement , which wee ought carefully to obey ; his comfortable promises , which wee ought stedfastly to beleeue ; the pledge of his blessed spirit , which assureth our spirits that wee are his children , and stirreth vp in vs those groanings , that no tongue is able to expresse ; a true taste and feeling of our owne miseries and wants , and of the miseries and wants of our brethren , both in respect of our bodies , and of our soules ) but also hath taught vs such a short , and yet notwithstanding so sufficient a forme of prayer , as doth briefly comprehend in it , al such points and matters as be meet and lawfull for vs to demaund : therefore wee should continually labour , rightly to vnderstand it , and carefully to put it in practise , all the daies of our liues . but before wee enter into this , or any other prayer , it shall bee good for vs to consider some circumstances , and to obserue certaine rules , to the end that we , and our prayers , may by that means be foūd more acceptable in gods ●ight . as first , how great and wonderfull our wretchednes , miserie and pouertie is , without the which as wee may easily be puffed vp with pride in our selues , so cannot our prayers be piercing , because a full belly despiseth a ho●y combe , as the holy ghost saith . also what is the excellencie , maiestie , power and goodnes of almighty god , to whom we pray : for if that be not setled in our hearts , we shall without re●erence , yea in a certaine kinde of hypocriticall and superstitious boldnes , rush into his maiesticall presence , as the horse doth into battell . the earn●●t and deepe weighing of both which points , may work in vs true and vnfained humbling of our selues in his presence , and also a certaine assurance that our prayers and requests shal be granted ( so farre foorth as shall bee expedient for his glorie and our comfort ) because wee come to him that hath the fulnes of all will and power in himselfe to performe any thing that we shal demaund , according to the same . besides , wee must know and beleeue that wee must pray vnto this alsufficient god onely , as well because hee alone knoweth the things wee stand in neede of , as also because he alone can help vs , and yeeld reliefe and supplie , when and as best pleaseth himselfe . and that our prayers must bee made vnto him in the name of his dearely beloued sonne iesus christ onely , because it pleased the father by him alone , to reconcile all things to himselfe , both which are in heauen and in earth● , and to appoint him to be the onely mediatour betweene god and vs. also that wee must aske good things onely : for it is vnreasonable , yea irreligious , to make the most good and holie god , a slaue to satisfie our corrupt affections , now wee haue said before , that nothing is good , but that hee alloweth and liketh of , by his will reuealed in his word . and we must aske these good things to good and holy vses onely , as the aduancement of his glorie , the helpe and comfort of our brethren , and our owne good , and not to consume them on our lusts ; as wantonnes , gluttonie , drunkennes , enuie , abominable idolatrie , and such like . and lastly , that we must not pray only with our mouth and lips , after the manner of hypocrites , but must yeeld consent to the same in our vnderstandings , hauing indeede the summe of euery petition in our hearts , as we readily haue the words thereof in our mouthes , otherwise all that we do in this behalfe , will be but lip-labour , yea lost labour . for outward behauiour in our prayers , it is seemely and meete that wee should order our selues reuerently and religiously , in humble kneeling vpon our knees , in stedfast holding vp of our hands , and earnest lifting vp of our eyes to heauen ward , and in disposing euery part and member both of our bodies and of our mindes , in such sort that wee our selues may feele , and others that be present with vs , may sensibly perceiue that wee reuerence his maiestie , before whom we appeare , and rightly vse that exercise that hee hath enioyned vs , as a special peece of his seruice , euen for our owne health and welfare , as well ●s for his glorie . vnderstand me as i meane . my purpose is not to tie men to that forme of prayer alone , or to te●●●●hem to vse only those gestures aboue prescribed : for that were to limit the spirit , and to represse occasions and prouocations giuen vs from god , and felt in our selues , to holy prayer , but that euery one shuld striue ( because of that rebellion that is in our harts ) as much and as effectually , both in word and deede , to humble our selues before god , as possibly wee can , least otherwise god resist vs ( for he resisteth the proud ) and reiect our prayers . now let vs come to a short opening of that prayer , which the lord himselfe hath taught vs. the preface or beginning thereof is this . o our father which art in heauen . out of which words wee may learne many things , as first in this word o , the earnest affection that ought to bee in them that pray , who must bring with them mindes , not onely farre remoued from earthly and carnall things , but so sted●astly set vpon those heauenly and spirituall graces , that at that present they demaund , that they minde nothing but those alone . secondly , in 〈◊〉 word , our , the vnfained loue and feeling that ought to bee amongst christian brethren , no man praying for himselfe onely , but praying as carefullie for others as for themselues . thirdly , in this word , father , his fatherly prouidence and assured fauour and good will , towards his children in christ , on the one side , and their sincere loue and hearty obedience towards him on the other side , according to that of the prophet : if i be your lord , where is my honour , and if i be your father , where is my loue ? fourthly , in these words , which art in heauen , the exceeding maiestie , power and glorie of god , aboue all things : which if wee respect not in prayer , and feele in our selues to appertaine to vs , the fruites of our lips will fall downe , as water spilt on the earth . the first petition is : hallowed be thy name : wherein wee pray for the knowledge and reuerence of god , so to be in our hearts , that all our thoughts , words and deedes , may in all godlinesse onely so shine before men , that god our heauenly father may thereby be glorified . and on the other side , wee pray against ignorance and contempt of god , and of all these meanes whereby hee hath made himselfe knowne vnto vs , as his word , workes , &c. also wee pray against all loose life and vngodly behauiour whatsoeuer . the second petition is : thy kingdom come : wherein we pray for the effectuall feeling and working of gods blessed spirit , and all his gifts in vs , as righteousnes , peace , comfort , &c : also for the sincere preaching , reuerent hearing , and right receiuing of gods holy word and discipline . we pray for magistrates and common-wealths , and for the church of christ wheresoeuer dispersed , and we pray for the glorious appearing of our lord iesus christ , either particularly to visite euery one of vs , or generally to iudge the quicke and the dead , with wonderfull glorie and maiestie , in that great and last day . on the other side we pray against all the illusions , suggestions and assaults , either of sathan , or of our owne corruption ; wee pray against the bondage of sinne , the kingdome of antichrist , and the contempt and forgetfulnes of gods either particular , or general iudgement . the third petition is , thy will be done in earth as it is in heauen : wherein wee p●●y for wisedome , will , power , and grace , that we may yeeld our selues , our soules and our bodies , with euery part and member , both of the inward and outward man , and that all other things also together with vs , may bee made conformable here vpon earth , vnto the obedience of gods will declared by his word , as his angels , which bee his heauenly creatures , studie nothing but to please him , without any motion to the contrarie . on the other side , wee pray against presumption , wilfulnes , ignorance , rebellion , muttering , grudging , or repining against his good will and pleasure , together with all such inordinate and fleshly desires resting in vs , as are contrarie to his blessed will and ordinance . the fourth petition is , giue vs this day our daily bread : wherein wee pray for meate , drink , apparel , health , wealth , libertie , peace , good order , and all other good things whatsoeuer , that god knoweth to bee meete for vs in this world , to sustaine , keep and defend our bodies and li●es by . on the other side , wee pray against hunger , nakednesse , scarsitie , pestilence , ●icknes , pouertie , bondage , warres , disorder , and all manner of euils whatsoeuer , tending to the hurt of our bodies and liues . and let vs marke the words , with which we vtter this petition . we rather say giue , than pay , because wee cannot require bodily things ( much lesse spirituall things ) for any desert that is in vs , but for gods ●ree and gratious goodnesse onely . and wee say , giue vs , rather than me , to teach vs , that in charitable loue wee are bound , both to pray and labour for others , and not of selfe-loue onely for our selues , as worldlings doe . and wee require rather this day daily bread , than euery day daintie fare , because wee should learne rather to stay our selues vpon , and to content our ●elues with gods continual prouidence , ●inistring vnto vs alwaies sufficient , for ●resent necessitie , than to incomber our ●●lues with worldly care and carking to ●et by indirect meanes , or to keepe any ●●perfluitie . the fift petition is 〈…〉 trespasses , as we forgiue 〈…〉 against 〈◊〉 : wherein wee pray 〈…〉 feeling of gods 〈◊〉 , pur●ha●ed ●●to vs by christ , an●●is obedience only , to put away all our sinnes● we p●●y also for peace and ioy of conscience , 〈◊〉 for vnfained loue and bro●herly r●co●●ciliation amongst men , which is an assured pledge of the fre●●ardon and full ●orgiuenes of all our iniquities before god. on the other side , wee pray against wrath , vengeance , despaire , and many strong illusions , that may bee and are raised vp in vs vnto condemnation in sinne : also against hatred and hard hartednes towards men . the sixt petition is : and leade v● not into temptation , but deliue● vs fro● euill : wherein we pray for christian patience , strength , and continuance against all temptation , and suggestions whatsoeuer , to sinne : also for contemp● of the world , mortifying of the 〈◊〉 and quickning of gods holie spirit notes, typically marginal, from the original text notes for div a -e confession of sinnes . foure witnesses that we are sinners . . our owne conscience . . god himself . . gods iu●●●●ments . . gods vvo●● vvhich chargeth vs vvit●● . adams fall● . originall s●●● . t●e fruites of originall sin● ● good 〈◊〉 to bring 〈◊〉 the fee 〈◊〉 of gods 〈◊〉 ements . 〈◊〉 comparing 〈◊〉 ans filthi●●●●e and gods ●●●●t●ousnesse . the grie●●usnesse of sin ●●mmitted . . the multitude of transgressions . . gods he●● iudgement vvhich ar● executed . . vpon the creatures . . vpon men this life● and are either invvard or out●vvard . 〈…〉 ●●ternall con●●●nation . ●n being f●lt , ●●liefe must be ●ught . ● . angels . . dead saints . . men vnregenerate . . men regenerate . . goods and riches . . counterfeite holines . . vvill worshippings , canno● appease the cons●i●nce vvounded with the feeling of gods iudgements and sin . christ alone must be our refuge . vve haue gods ovvne testimonie for it . and christs owne vvord . christs names full of doctrine and comfort . iesus . christ. . christs kingdome . . christs priesthood . . christs prophecie . christs person . christ god. . christ man. . christ : god and man our on●ly sauiour . christ alone takes away sin . . christ is our vvisedome . . christ is our righteousnes . . christ is our holinesse . . christ is our redemption . . christ is all in all . faith and know●ed●e must g●e together . notable ●ff●cts of true fa●th . . faith vvorketh peace in our cons●i●nces . . faith clenseth our heart . faith ouercommeth the vvorld , the flesh and the diu●ll . faith is the fre● gi●t of god. faith f●amed in vs two manner of vvaies . spirit of adoption . spirit , a comforter . spirit of truth . spirit of sanctification . spirit , together vvith the powers and effects thereof . gods vvord generally the gro●nd of fai●h . but most specially the gospel . . gospell what it is . . the message of peace . . the vvord of grace . . the vvord of truth . . the vvord of life . . a mysterie or secret . how the vvord must be receiued , and for what cause . prophets . christ iesus . apostles , euan●gelists , pastors● doctors and ministers , wha● manner of men they ought to be . ●he ends of the holy ministery . ministers and ministery must be much made of . . the doctrin● preached , painteth out christ● death and passion . . it sealeth to vs our saluation . . it vvorketh our regeneration . how the word is milke . ●ow and when ●he vvord is ●rong meate . gods goodnes . mans frailtie . the tvvo sacram●nts , aides ●o our faith . . baptisme se●●leth our ingra●●ting into the church . . our regeneration . . remission of sinnes . . our adoption . . our spiritu●ll vnitie . . our mortification , and sanctification in christs death and resurrection . . our resurrection . . the supper pledgeth our eternall life . . christs death and passion . . our spirituall nourishment in and by him . . the vnion betvvixt christ and his church . . the vnitie amongst the members of the church . examination before the supper . tvvo parts of it , ●aith and r●pentance tovvards god , and sincere loue towards men . faith vvhat it is . repentance what it is . loue , and what it comprehendeth . true faith is not fruitlesse . . naturall corruption . . other mens manners . . and the fashions of this world , no rules to ●rame our liues by . . but gods wor● onely . two tables , ten commaundements . vve must flie ●rom euill , and doe good . . act of sinne . . consent to the same . . yea , lust or motion must be auoided . . gods law is obserued or broken after tvvo sorts . outvvard breach . inward and outward obedience . things forbidden by the first commaundement . by the second . by the third . by the fourth . by the fifth . by the sixth . by the seuenth . by the eighth . by the ninth . by the tenth . vnlavvfull vvishes . things commaunded by the first precept . by the second . by the third . three ends of an oath . by the fourth . by the fifth . by the sixth . by the seuenth . by the eight . by the ninth . by the tenth . our vvant of abilitie is supplied by earnest prayer to god. spurs to prayer specially foure . . gods commandement . . gods promises . . the assured pledge of the ●pirit . . our ovvne vvants . seuen poynts to be marked before we pray . . our wretchednesse . . gods greatnesse . 〈…〉 od will , an●●ods great power mu●t not be sundered in prayer . . that god onely must be called vpon . . i● the name of his ●onne christ onely . . good things onely must ●e asked . . and that to good ends only . . mouth and heart must be ioyned together . outvvard behauiour in prayer must plainely preach reuerence of gods maiestie . men may not be tied of necessitie to th●t or any forme of praier , or to any sort of gesture therein . the preface to the lords prayer expounded . . earnest in prayer . . vnfained loue . . gods prouidence , and our obedience . . gods povver . the first petition , vvhat we pray for . vvhat vve pray against . the second petition , vvhat vve pray for . vvhat vve pray against . the third petition , vvhat we pray for . vvhat vve ●ray against . the fourth petition , vvhat vve pray for . vvhat vve pray against . . merits ouerthrovvne . . selfe-loue euill . . gods prouidence , our only stay . 〈…〉 pray for . vvhat vve pray against . the sixth petition , vv● at vve p●ay for . a scheme and abstract of the christian religion comprized in fifty two heads, with the texts of scripture, on which they are grounded : and some short indications, how they were more largely handled / by a lover of truth and peace. steele, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a scheme and abstract of the christian religion comprized in fifty two heads, with the texts of scripture, on which they are grounded : and some short indications, how they were more largely handled / by a lover of truth and peace. steele, richard, - . [ ], p. printed by j.p. for samuel sprint ..., london : . attributed by wing to steele. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- essence, genius, nature. christianity -- philosophy. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - kirk davis sampled and proofread - kirk davis text and markup reviewed and edited - pfs batch review (qc) and xml conversion a scheme and abstract of the christian religion . comprized in fifty two heads , with the texts of scripture , on which they are grounded . and some short indications , how they were more largely handled . by a lover of truth and peace . zacharias , cùm loqui non potuit , scripsit . london , printed by i. p. for samuel sprint , at the bell. in little britain : . a scheme of fifty two heads of the christian doctrine . i. our chief end , happpiness . principle . . ii. our only means , religion . pr. . whereof , . the ground ; the scriptures . pr. . . the parts . . doctrinal . . of god. . in himself . . that god is . pr. . . the nature of god. p. . . the divine attributes . p. . . the trinity in vnity . p. . . in his works . before time , the decrees of god. p. . . in time , . the creation . p. . . the providence of god. p. . . of the angels . p. . . of man considered . severally in his state of , . innocency . p. . here of the covenant of works . p. . . apostacy . his sin. of original sin imputed . p. . of original sin inherent . p. . his misery . p. . . recovery . of the covenant of grace . p. . administred , . under the law. here of the laws of god. p. . . under the gospel . here . of our redeemer . . his nature . p. . . his office p. . . his state of humiliation . p. . of exaltation . p. . . of our redemption . p. . . of its application . . by vocation . p. . . by iustification . p. . here of faith. p. . . by adoption . p. . . by sanctification . p. . here . of repentance . p. . . of good works . p. . . glory . here . the resurrection . p. . . the last iudgment . p. . . heaven . p. . . hell. p. . . joyntly . here of the church . p. . where . . it s privilege , the communion of saints . p , . . it s ministry . p. . . it s worship . . extraordinary , fasting . p. . . ordinary , and that natural . prayer , of the lords prayer . p. . . hearing the word . p. . positive . baptism . p. . . the lords supper . p. . . practical , from the com : p. . com : p. . com : p. . com : p. . com : p. , com : p. . com : p. . com : p. . com : p. . com : p. . the principles of the christian religion . comprized in fifty two sermons , and handled from the texts of scripture following , viz : i. the chief end of man ; happiness . psalm . . who will shew us any good ? principle . happiness is the general desire of mankind . true happiness is a state free from all the evils , and filled with all the comforts whereof the humane nature is capable . this consists not in riches , reputation , pleasures , &c. but is compleat , by perfect knowledge of god , perfect love and likeness to him , perfect sense of his love to us , and the perfect bliss of the body . ii. the only means to this happiness is religion . eccles. . . fear god and keep his commandments , for this is the whole duty , ( or happiness ) of man. princ. true religion is the only means to true happiness . true religion is the true worship of the true god. that the christian religion is the only true religion , appears , . from the divinity of its author● . the antiquity of its institution . . the purity of its precepts . . the excellency of its rewards . . the efficacy of its operation . . the sutableness of it to the happiness of mankind . . it s duration . iii. in religion , consider . the ground of it , which is the scripture . iohn . ● 〈◊〉 the 〈◊〉 for in them 〈…〉 life . princ. the holy scripture is the ground of true religion , and the directory to happiness . by the scripture is meant , the true sence of the books of the old and new testament . this is the ground of religion , and directory to happiness : being . divine , for its authority . proved from its antiquity , purity , majesty , harmony , efficacy . besides the testimony of the spirit , outwardly in miracles ; inwardly in the conscience . . full for its sufficiency ; without oral tradition , or humane additions . . cleer for its perspicuity . iv. . the parts of religion are either doctrinal , and these concerning god in himself , and here ( . ) the being of god. heb. . . for he that cometh to god , must believe that he is . princ. it is fundamental in religion , to believe that god is . this proved . from the universal consent of mankind , . from the being and temptations of the devil . . from the creation and government of the world. . from the testimony of natural conscience . . from the infallible word of god. this true god is the object of the christians worship . v. ( . ) the nature of god. iohn . . this is life eeternal , that they might know thee , the only true god. princ. it is life eternal , to know the only true god. god is a spiritual being , infinite in all perfections . a spiritual being ; and so without body , parts , or passions . infinite ; and so without cause , without defect , and without limit . in all perfections ; so remove all imperfection from any thing , and you see god. and conceive a spiritual being , abounding with all perfections , and that is god. vi. ( . ) the divine attributes . isa. . . thus saith the high and lofty one , that inhabiteth eternity , whose name is holy , &c. princ. the excellent nature of god is declared to us by his divine attributes . and these are . his immensity , whereby he fills , and consequently sees all things . . immutability , whereby there is no change in his nature , or will. . eternity , whereby he hath a boundless duration , no beginning ; nor end ; nor succession . . blessedness and glory , whereby he is perfectly happy in and by himself : his glory is the result of his excellency . . wisdom . . power , and greatness . . goodness . . holiness . . justice . and . mercy , &c. vii . ( . ) in god there is a trinity in unity . iohn . . for there are three that bear record in heaven , the father , the word , and the holy ghost ; and these three are one. princ. there is but one god , but in the unity of the godhead , there are three persons , the father , son , and holy ghost . here is shewed . that there is but one god , and can be no more : proved from the perfection , immensity , and omnipotency of god. . that there are more persons than one. . that there are no more than three . . these are father , son , and holy ghost . . these three have a distinct manner of subsistence . . these three are one. co-essential , co-equal , & coeternal . viii . next consider god in his works ; which were ( . ) from eternity , his decrees . eph. . — who worketh all things , after the counsel of his own will. princ. all events in time , depend upon the counsel of gods own will. in the opening hereof , these conclusions : . all divine decrees are the acts of his own will. . they are most free . . most wise and holy . . are from eternity . . unchangeable . . do respect whatsoever comes to pass . . reach persons , as well as things . . extend to the means as well as the end. . the true cause of a mans happiness is gods will ; of his ruine , his own. ix . ( . ) gods works in time are creation . gen. . . in the beginning god created heaven and earth . princ. in the beginning god created heaven and earth . here was handled● . the truth of this . proved . from scripture . . demonstration . . the nature of creation , that is , he made something out of nothing , and out of that something , all things . . the author , almighty god . the object , the heavens and the earth . . the order of every dayes work. . the end , to display his power , wisdom and goodness . x. the other work of god in time , is . his providence . iob . . the lord gave , and the lord hath taken away . princ. the providence of god hath the perfect disposal of all things below . here . the nature of divine providence , whereby he preserves and orders all his creatures and their actions . . the certainty thereof , proved from the nature and attributes of god , the general order in the world , &c. . the extent . and . the beauty and excellence of it . xi . the principal objects of creation and providence are . the angels . coloss. . . for by him were all things created that are in heaven , and that are in earth , visible and invisible , whether they be thrones , &c. princ. all the angels were created by the word of god. here . their being was proved . . their creation demonstrated . . their nature opened . they are immortal compleat spirits , created after the image of god , for his special service . . their knowledge , natural , experimental , revealed . . their power . . their number . . their kinds . . the good angels , who are those heavenly spirits , who being confirmed by the grace of god , continued their integrity . . the evil , the contrary . xii . the other principal creature is . man , whom consider . severally in his fourfold estate ; and . man in innocency . eccles. . . — god made man upright . princ. man was created at first , an upright and happy creature . here was shewed . the nature of man , who is a living creature indued with reason ; he consists of body and soul. . his creation . . his uprightness , being made in the image of god : . in his natural endowments . . in his supernatural . . his happiness inward and outward . xiii . mans personal estate being handled , now his covenant estate ; and here the covenant of works . genes . . — for in the day thou eatest thereof , thou shalt surely dye . princ. upon the creation of man , god entred into covenant with him . here was shewed . what is a covenant , a mutual agreement between parties , whereby mutual obligations are contracted . . that there was a covenant . . what was this covenant , whereby god did promise to bestow all happines● on adam and his posterity● on condition of perfect obedience , and did threaten the contrary upon his disobedience . . the end and use of it . . the quality of it ; equal , honourable , and advantagious . . how long the duration of it . xiv . mans next estate is that by the fall , where . his sin : and here . original sin imputed . rom. . . — for that all have sinned . princ. adam and all his posterity in him , sinned against god in paradise . here was shewed . what sin is ; the transgression of gods law. . the nature of adams sin ; against the law of nature , and a positive law. . the time of it . . the cause ; outward , satan ; inward , the will of man. . the heinousness of it . . it s derivation to us ; by imputation through an haereditary and a covenant right . xv. . original sin inherent follows . iohn . . that which is born of the flesh , is flesh . princ. original corruption is in all men , by their natural generation . here . it s nature ; it is that natural corruption , which defiles all mankind , whereby they are wholly averse to all good , and prone to all evil. . it s certainty : proved from the death of infants , the necessity of regeneration , the confession of the saints , express scripture , and sad experience . . it s seat , in the body and soul. . it s evil ; for it is universal , secret , active , mortal and inseparable . . it s derivation . as sin , by natural generation , and so christ exempted . xvi . next by the fall comes . mans misery by it . ephes. . . — and were by nature the children of wrath , even as others . princ. all men by nature are the children of wrath , in a miserable condition . this misery is . privative , of the image of god , of communion with god , of comfortable relation to him . . his positive misery is . comprehended in the wrath of god. . declared in the curse of the law , which indicts , convicts , sentences , terrifies him . . executed in that death threatned ; temporal , spiritual , and eternal . this misery descends upon us by nature ; and to it all are obnoxious . xvii . now follow mans third estate ; viz. of recovery , where the covenant of grace . rom. . . — even so grace might reign through righteousness unto eternal life ; by iesus christ our lord. princ. the grace of god hath sixt upon a way of recovery for lost man , by iesus christ. here was declared . that god was so wise and good , that he would not lose the whole species of mankind . . he judged it most fit to relieve him by way of covenant . . this is a covenant of grace : and why . . herein there was a necessity for a mediator . . this covenant is between god and man. . all adult persons that accept hereof , are obliged to conditions . . the manifestation of this covenant hath been gradual . . it is but one and the same covenant of grace from adam , to the end of the world. . this the happiest covenant that ever was made with man. . our children are included in it . xviii . the covenant of grace before christs coming was administred under the law. and here of the laws of god. rom. . . wherefore the law is holy , and the commandment holy , just and good . princ. the will of god revealed in his law , was holy iust and good. . god hath revealed his will. . by his law ingraven in mans heart . . by the law written , which is either moral , or mosaical ; and this ceremonial and judicial . . an abstract of these laws . . of the ceremonial in sacred persons , and sacred things , and sacred times . . of the judicial , being reducible to the commandments , which do make up . the moral . . the use of these laws severally . . the excellency of them : holy , just , good. . duration of them . the ceremonial , to the death of christ ; the judicial , to the destruction of ierusalem ; the moral , to the end of the world. xix . as this covenant is administred under the gospel , we . consider christs person and natures . tim. . . god manifest in the flesh . princ. the son of god became man for our redemption . here was shewed . that jesus christ is true god , from divine names , properties and honour . because . the evil was so great , which he undertook to remedy . . the good so great , to procure . . that jesus christ is true man , hath a true humane body and soul. . that he might suffer in the nature that had sinned ; and . sanctifie the nature that was polluted . . that he is god and man in one person ; without transmutation , confusion , or separation of either nature . he is true emanuel , one christ , &c. xx. next , we consider christs office . tim. . . — and one mediator between god and man , the man christ iesus . princ. iesus christs great office is , to be a mediator between god and man. here was declared . who is this jesus christ. . what it is to be a mediator . . that jesus christ , and he only is such ; he only had authority , he only had ability . . in what capacity he is a mediator ; as god-man . . how he performs this office. . generally , and that by his merits purchasing ; by his efficacy , applying what he hath purchased . . particularly , . by becoming a divine prophet , to reveal gods will by his word , and to illuminate mans heart by his spirit . . a divine priest , in his satisfaction and intercession . . a divine king , graciously ruling over his church , and powerfully over-ruling his enemies . xxi . then . follows the consideration of christs two-fold state ; . christ's state of humiliation . phil. . . - he humbled himself , and became obedient unto death , even the death of the cross. princ. the son of god hath greatly humbled himself for the sons of men. here were opened . his conception and birth . . his obedience ; to the ceremonial law , to the moral . . his sufferings ; outwardly , the infirmities of the flesh , the indignities of the world , the temptations of the devil : inwardly , fear , sorrow , desertion . . his death , attended with pain , shame , curse . . his burial and descent . xxii . . state of christs exaltation . acts . . him hath god exalted with his right hand , to be a prince and a saviour . princ. the same iesus who was slain for our sins , was exalted by god for our iustification . the steps of this exaltation are . his resurrection ; whereby jesus christ having overcome death , and so paid the wages of sin , and satisfie the law , did rise the third day , with the self-same body which dyed . . his ascension ; whereby having conversed forty dayes on earth after his resurrection , he ascended into the highest heavens . . his sitting on gods right hand ; whereby jesus christ is placed in supream authority in heaven , for the good of his church , &c. xxiii . having spoken of our redeemer , there follows . his. satisfaction and redemption . timoth. . . — who gave himself a ransome for all , &c. princ. the intent of iesus christs sufferings , was to be a ransome , and to make satisfaction , for all that believe . here was shewn . that man did once belong to god , and was at peace with him . . man having forsaken god , incurs his wrath and curse . . there is no fit way known to us , to recover man , but by redemption . . no ransom fit and sufficient for us , but jesus christ. . jesus christ became our ransome , by satisfying the justice of god. . this ransome and satisfaction of christ was purposely intended , only for all that believe in him . xxiv . it follows . to speak of the application of this redemption to us , which is . by vocation . tim. . . — who hath saved us , and called us with an holy calling . princ. they that are saved , are called with an holy calling . where . the nature of this calling ; the effectual perswasion of a sinner , to renounce his sin , and to embrace christ. . the author of it , god. . the method ; by inlight'ning the understanding , convincing the conscience , and inclining the will. . the means ; the word without , and the spirit of god within . . the necessity of it : for none can , or will come to god without it ; none can , or will be saved without it . xxv . the next step is . justification . rom. . . being justified freely by his grace , through the redemption that is in christ iesus . princ. god doth freely iustifie a believing sinner through the redemption that is in iesus christ. here was shewed . what is justification ; the discharging a guilty sinner from the condemnation of the law , by imputing to him the righteousness of jesus christ. . who justifieth ; god. . who are justified ; none but the elect , none but sinners , none but such as repent and believe . . how are we justified . efficiently , by a judicial act of god ; formally , by imputing christs righteousness and satisfaction ; instrumentally , by the gospel on gods part , and by faith on ours ; declaratively , by christian obedience . xxvi . here was handled the doctrine of faith . rom. . . for with the heart man believeth unto righteousness . princ : sincere or hearty faith is necessary for a mans iustification . here was opened . it s nature ; such a firm assent to the gospel , as prevails with the whole soul , to receive , and rely on jesus christ , as he is there offered . . where it is seated : in the soul of an humbled sinner . . on what it is exercised : generally , on all the revealed will of god ; particularly , on gods promises ; principally , on christs person ; formally and properly , on christ crucified . . the use of faith. . how it is discerned . . how procured . xxvii . the d fruit of our redemption , is adoption . romans . . — but ye have received the spirit of adoption , whereby we cry abba , father . princ : it is a believers great priviledge , to receive the spirit of adoption , whereby to cry abba , father . here was shewed . what is this adoption ; it is the gracious acceptation of penitent sinners , into the rank of gods dear children : called the spirit of adoption : because the spirit of god works it , and also testifies it . by this we cry abba father , that is , pray with . filial affection , . confidence , . earnestness . . how we come to receive it : . the spirit reveals the gospel : . operates in the heart : . seals it to the conscience . . the greatness of this priviledge : 't is real , honourable , comfortable , durable , and beneficial . xxviii . the th fruit is sanctification . pet. . . — through sanctification of the spirit , unto obedience : princ : those that are elected by the father , and redeemed by the son , are sanctified by the spirit . here . it s nature : it is the changing of our corrupt nature into the image of god. . it s subject , or seat ; the whole man , soul and body . . its parts , mortification to sin , and vivification to obedience . . its causes : the efficient , god ; the meritorious , by jesus christ ; the instrumental , the word of god : the next end , obedience ; the higher , salvation ; the highest gods glory . . the adjuncts of it . . imperfection . . perseverance . xxix . here by reason of the imperfection of our sanctification , follows the doctrine of repentance . heb. . . — not laying again the foundation of repentance from dead works . princ. repentance from dead works , is a fundamental doctrine in the christian religion . here was handled what it is , such a grief for sin as produces a full purpose of amendment . the author of it , god ; the essence , the change of the heart from sin to god ; the parts , contrition and conversion ; the importance of it , to prevent judgments and hell , to procure pardon and salvation . how we may discern it ; how we may attain it ; and how unreasonable it is to defer it . xxx . to our sanctification belongs the doctrine of good works . tit. . . — that they might be careful to maintain good works , &c. princ. the christian religion doth expressely teach good works . here was shewed . the nature of good works ; those things which a good man doth , by a right rule , to a right end . . the kinds : spiritual charity , immediately by instruction , reproof , &c. mediately , by promoting learning , supporting religion : corporal charity , relieving the poor , &c. more generally , by promoting the publick good . . the excellency of them . . the abuse of them . . rules about them . xxxi . now follows man in his th state of glory ; and in order thereunto , the resurrection . acts . . — that there shall be a resurrection of the dead , both of the just , and unjust . princ. there shall be a resurrection of the dead , both of the just , and unjust . here was opened . the nature of it ; it is gods raising up the same bodies of all that are dead and re-uniting them to their souls at the last day . . the subject , all the dead both just and unjust . . the causes hereof . . the certainty of it . here it was proved to be clearly possible . . highly probable . . absolutely certain ; from gods own word ; from christs own resurrection . xxxii . next follows the doctrine of the last judgment . corinth . . . for we must all appear before the judgment seat of christ , that every one may recieve the things done in his body , &c. princ. there will be a final iudgement past upon all men , according to their works by iesus christ at last . here was given , . the description of it ; it is christs final determination of the everlasting state of men and angels , according to their works . where . the person judging ; in respect of authority , the trinity ; in respect of approbation , the saints ; in respect of special disposition , jesus christ. . the parties to be judged , angels and men , and these of all sorts , ages , conditions , nations , and religions , quick and dead . . the matters to be judged ; their titles , talents , lives , &c. . the form or method ; where , the preparation , and the process . . the proof of this : from the nature of god , the word of god , and the conscience of man. xxxiii . the next step is into heaven . pet. . . — to an inheritance incorruptible and undefiled , and that fadeth not away , reserved in heaven for you . princ. there is a place of vast and endless glory for true believers . where was opened . the glory thereof ; privately at large ; positively and that is . subjective in respect of the soul , in all its faculties , graces , indowments . of the body , spiritualness , immortality , beauty , holiness . . objective , and that subordinate , the company of glorious angels , and glorified saints ; and supreme , in the vision , fruition of , and assimilation to god. . the eternity hereof . . the certainty , proved from the light of nature , of scripture , of conscience , of reason , taken from the nature of god , of satan , and of the soul. xxxiv . the opposite state to this is hell . mat. . . - but rather fear him that is able to cast the soul and body into hell . princ. there is certainly an hell , for them that fear not god. where was handled . the nature of it ; it is a place of extream and endless misery ; the misery of loss and sense . . the extremity of it ; both for soul and body . . the eternity of it . . it s certainty , proved from the testimony of nature , the terrors of conscience , the justice of god , and the word of god. . the equitableness of it . xxxv . thus mans fourfold estate being handled , considered in his several condition , it follows to handle it in his social condition , where we must consider the church . tim. . . — which is the church of the living god , the pillar and ground of the truth . princ. the living god hath his church . here was shewed . what is meant by the church , which in its most famous acceptation is , the whole company of visible believers throughout the world. this church may sometimes be eclipsed ; can never be abolisht ; it is but one ; is holy ; and catholick in respect of men , of place , of time . of this church jesus christ is the only head. . how we may know the true church ; by gods word truly preached , and the right administration of the sacraments . . what duties we owe to the church ; knowledg of it , union with it , prayers for it , due regard to its decrees . xxxvi . hitherto belongs the doctrine of the communion of saints . iohn . . — that you also might have fellowship with us , and truly our fellowship is with the father , and with his son iesus christ. princ. the communion of saints is a doctrine to be believed , and a priviledge to be desired . here was shewed . who are meant by saints ; generally and visibly , such as are separated from a common or profane , to some peculiar service and relation towards god : specially and properly , such as are truly regenerate by the holy ghost . . what is meant by communion of saints ; real communications grounded upon a real union . . whom the saints have communion with . with god the father ; with jesus christ , in nature , in grace , in ordinances , especially in the lords-supper , in sufferings , in glory ; with the holy ghost ; with the holy angels ; with the saints in heaven ; with visible saints on earth ; with real saints . xxxvii . concerning the church two things to be handled , ( . ) the ministery . ephes. . , . and he gave — some pastors and teachers — for the work of the ministry . princ. the o●fice and work of the ministry , is of christs institution . here was shewed . that the ministry is an holy office or relation , of a person duly called , to take care of the souls of men . . that this hath a divine institution ; for god hath given them special names describ'd their qualifications , prescrib'd their duties , given them promises . . that this is a peculiar office. . a perpetual office. . that it is a great work. . and a great gift to the church . xxxviii . ( . ) the worship of god , which is either extraordinary , and here was handled fasting . mark . . — and then they shall fast in those days . princ. religious fasting is a gospel-ordinance . here was shewed . the nature of it ; an holy abstinence from our earthly callings and comforts , for the taming of our bodies , and the afflicting of our souls in the service of god. . the kinds ; personal , private , publick . . the grounds . . the requisites , inward and outward . . the occasions ; the prevalence of sin or temptation ; prevention or removing of some great judgment ; procuring of some great mercy or blessing . . the ends ; to admonish us of our deserts , to testifie our contrition , to subdue our flesh , to stir up devotion . xxxix . the ordinary worship of god is either natural , and that is prayer . mat. . , , &c. our father which art in heaven , hallowed be thy name , &c. here was handled . the author of this prayer . . the occasion . . the parts . . the order . . the matter and meaning of every petition , briefly and plainly . . the excellence of this prayer . . the use of it ; being composed for a prayer , and left as a pattern . . the abuse of it . xl. another sort of like worship is hearing the word . rom. . . so then , faith cometh by hearing , and hearing by the word of god , princ. hearing the word of god , is the ordinary means of faith. here was shewed . what is that word that must be heard : viz. that which was immediately spoken ; and that which was divinely written ; and that which is truly interpreted and applyed : . vvhat is meant by hearing this word ; any religious perception of the divine will. . vvhat is the effect of this hearing ; faith , repentance , holiness . . how the spirit in the word works these : viz. the word propounds , the spirit verifies : the word perswades , the spirit inclines , &c. xli . the positive worship of god in his church , are the two sacraments , and ( . ) of baptism . matth. . . go ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . princ. the sacrament of baptism is a standing institution of iesus christ. here was handled . the nature of sacraments in general , their author , instrument , use , number and effect . . the nature of baptism . viz : a sacrament whereby the covenant of grace is sealed , by washing with water in the name of the father , son and holy ghost . where the author , jesus christ ; the matter , water ; the action , vvashing ; the thing signified , generally , christ and all his benefits ; expressly , remission , regeneration , &c. the use , to assure and convey the benefits of the covenant to us , and to oblige and bind us to our duty . . the subjects , all that are in covenant , all that are disciples , all that have the spirit ; and therefore the infants of believers . . the necessity of it ; from christs command and example , &c. xlii . the d sacrament is the lords-supper . luke . . this is my body , which is given for you ; this do in remembrance of me — this cup is the new testament , &c. princ. the lords-supper is a standing ordinance of iesus christ. here was shewed . what is the lords supper , viz : a sacrament whereby the covenant of grace is sealed , by feeding on christs body and blood , set forth in the elements of bread and wine . . that this is a standing ordinance of jesus christ ; for he appointed it , his disciples practised it , and his spirit and grace accompanies it . also it is a continuing ordinance , and to be repeated . . its parts which are ( . ) the outward signs , viz the elements , bread and wine , and the actions both of christ with his ministers , and of believers . ( . ) the inward grace , christ as crucified , with all the benefits of the covenant . . the ends of it ; on gods part , to assure the covenant of grace , and to convey the benefits thereof to us ; on our part , to oblige us to god and to our covenant ; for both these ends , to be a memorial of christs death . . the subjects ; all and only such as are baptized , adult with the use of reason , that have competent knowledg , are truly regenerate , that indulge no known sin , and are duly prepared . . the preparation ; unfained repentance , undissembled charity , self-examination , serious resolution of better obedience , &c. xliii . so far of the doctrinal parts of religion ; the practical are grounded on the ten commandments . the first commandment . exod. . . thou shalt have no other gods before me . princ. as it is a grievous sin to acknowledg or honour any other as god ; so it is our duty to own and worship the true god alone . xliv . the second commandment . exod. . , , . thou shalt not make to thy self any graven image , &c. princ. as all will-worship is a provoking sin ; so to worship the true god aright is a grand duty . xlv . the third commandment . exod. . . thou shalt not take the name of the lord thy god in vain , &c. princ. as it is a dangerous sin to dishonour the name of god ; so a right use of his name , ordinances , word , and works is our bounden duty . xlvi . the fourth commandment . exod. . , , , . remember the sabbath day to keep it holy , &c. princ. there is by gods moral and perpetual law , a set time , which is one day in seven for an holy rest and holy worship ; which under the gospel is every first day of the week . xlvii . the fifth commandment . exod. . . honour thy father and thy mother , &c. princ. as the faithful performance of relative duties is our bounden duty ; so to offend those tbat are above , below , or equal to us , is a grievous sin . xlviii . the sixth commandment . exod. . . thou shalt not kill . princ. as we ought in the use of all good means to be tender of our own and others lives ; so we ought to do nothing to hurt others lives , or our own . xlix . the seventh commandment . exod. . . th●u shalt not commit adultery . princ. as inward and outward chastity is necessary ; so all kind of unchastity is abominable . l. the eight commandment . exod. . . thou shalt not steal . princ. as it is a great sin to hinder our own , or others outward estate ; so to promote both our and their estate , is an undoubted duty . li. the ninth commandment . exod. . . thou shalt not bear false witness against thy neighbour . princ. as it is our duty to speak the truth , and greatly to regard our own and others good name ; so to lie , or wrong our good name or others , is a grievous sin . lii . the tenth commandment . exod. . . thou shalt not covet thy neighbours house , &c. priuc . as we ougbt to mortifie all discontent and unruly desires ; so we ought to labour for a quiet and charitable spirit towards all men . each of these were more largely handled [ . by shewing the true meaning of every commandment . . the extent of them ; what they command and forbid with respect to our minds , wills , affections , words and actions . . the use of them . ] finis . books sold by samuel sprint , at the bell in little-britain . the vanity of mans present state , proved and applyed in a sermon on psal. . . with divers sermons of the saints communion with god , by mr. iohn wilson . a treatise concerning the lords-supper , with three dialogues , by th●mas dolittle , the ninth edition . time , and the end of time , in two discourses ; by iohn fox . godly fear , or the nature and necessity of fear , and its usefulness , by r. allen. the door of heaven opened and shut ; or a discourse concerning the absolute necessity of a timely preparation for a happy eternity , by iohn fox . the anatomical exercises of dr. william harvey ; with the preface of zachariah wood physitian of rotterdam , to which is added dr. iames de-back his discourse of the heart-physitian , in ordinary to the town of rotterdam . infant-baptism , from heaven and not of men , by ioseph whiston . in parts . villare anglicum , or a view of all the cityes , towns and villages in england , alphabetically composed ; by the appointment of sir henry spelman , knight ; the d edition with additions . the christian temper , or a discourse concerning the nature and properties of the graces of sanctification , written for help in self-examination , and holy living ; by iohn barret : m. a. argumentum anti-normanicum , or an argument proving from ancient histories and records that william duke of n●rmandy made no absolute conquest of england , by the sword in the sense of our modern writers . the sacred diary or select meditations for every part of the day of every christian. manuductio ; or a leading of children by the hand , through the principles of gramar , by ia : shirley : the school of the heart , in emblems , by the author of the synagogue , an●●xed to herberts poems , where unto is added the learning of the heart by the same hand . the d edition . correction , instruction ; or a treatise of afflictions ; by thomas case . m. a. the true christians love of the unseen christ ; by thomas vincent , minister sometime of st. maudlins milk-street , london . briefe ansvvers to the chiefe articles of religion. by w. gouge, d.d. gouge, william, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) briefe ansvvers to the chiefe articles of religion. by w. gouge, d.d. gouge, william, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread [ ] p. printed by g.m. for edward brewster, and are to be sold at his shop upon fleet-bridge at the signe of the bible, london : . signatures: a⁴. reproduction of the original in the british library. eng christianity -- essence, genius, nature -- early works to . catechisms, english -- th century. a r (thomason e _ ). civilwar no briefe ansvvers to the chiefe articles of religion.: by w. gouge, d.d. gouge, william c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion briefe answers to the chiefe articles of religion . the fourth edition . by w. gouge , d. d. pet. . . as new-born babes desire the sincere milk of the word , that ye may grow thereby . anchora spei printer's or publisher's device london , printed by g. m. for edward brewster , and are to be sold at his shop upon fleet-bridge at the signe of the bible , . o god of mercies , who hast revealed thy word to give understanding to the simple , pardon i beseech thee my ignorance , and all other my sinnes , and give me knowledge of thee , of my self , of thy will , and of my duty , for christ iesus sake . amen . briefe ansvvers to the chief articles of religion . question . who is the maker and governour of all things ? a. god . q what is that estate wherin god made all things ? a. good . q. what now is mans naturall estate ? a. miserable . q. what maketh man miserable ? a. sinne . q. against whose law is sin committed ? a. gods . q. which are the words of gods law ? a. i am the lord , &c. q. are you able to keep this law ? a. no . q. what doe they deserve that sin against this law ? a. damnation . q can you free your self from damnation ? a. no . q. have you any hope to be freed by any other ? a. yes . q. who is that saviour in whom you have hope ? a. christ . q. what is christ ? a. god and man . q. what hath christ done for mans redemption ? a. he died . q. who shall be made partakers of the benefit of his death ? a. beléevers . q. rehearse those principall articles that we ought to beleeve ? a. i beleeve in god , &c. q. how is true faith manifested ? a. by repentance . q. what meanes hath god ordained to work faith ? a. his word . q. what other means hath god appointed to strengthen our faith ? a. sacraments . q. what is to be considered in a sacrament . a. . the outward signe . . the inward grace . q. how many sacraments are there ? a. two . q. which is the first ? a. baptisme . q. what is the outward signe in baptisme ? a. water . q. what doth that set forth ? a. christs bloud . q. what doth the sprinkling of it upon the party baptized set out ? a. cleansing from sinns . q. into whose name are wee baptized ? a. gods . q. what do these three titles , father , sonne , holy ghost , in the forme of baptisme set out ? a. thrée persons . q. what is the inward grace sealed up by baptisme ? a. new birth . q. which is the other sacrament ? a. the lords supper . q. what are the outward signes in the lords supper ? a. bread and wine . q. what doth the bread set forth ? a. christs body . q. what doth the wine set forth ? a. christs bloud . q. what doth the breaking of the bread and powring out of the wine set out ? a. christs suffering . q. what doth the ministers giving of the bread and wine to the people set out ? a. gods giving of christ . q. what doth the peoples taking of the bread and wine , and eating and drinking the same set out ? a. faith in christ . q ▪ what is the inward grace sealed up by the lords supper ? a. communion with christ . q. what is the inward means wherby the word and sacraments are made effectuall ? a. the worke of gods spirit . q. what must we doe to obtain this and all other needfull blessings ? a. pray . q. rehearse the lords prayer ? a. our father . &c. q. what is prepared for the faithfull after this life ? eternall life . q. vvhat for the wicked ? a. eternall death . as it pleaseth thee , ô father of light , to give me any knowledge of the mysteries of godlinesse , so i beseech thee to work in me also sound faith , true repentance , new obedience , and to bestow on mee all other blessings needfull for this life , and for the life to come , thorow iesus christ our lord . amen . finis . a sermon on acts xxviii, shewing, that the christian religion is not a sect, and yet that it is every where spoken against / by matthew henry ... henry, matthew, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a sermon on acts xxviii, shewing, that the christian religion is not a sect, and yet that it is every where spoken against / by matthew henry ... henry, matthew, - . [ ], p. printed for, and sold by thomas parkhurst ..., london : . also appears as part of a discourse concerning meekness and quietness of spirit (wing h ) at reel : . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- acts xxviii, -- sermons. sermons, english -- th century. christianity -- sermons. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon on acts xxviij . . shewing , that the christian religion is not a sect , and yet that it is every where spoken against . by matthew henry , minister of the gospel . london : printed for , and sold by , thomas parkhurst , at the bible and three crowns , in cheapside , mdcxcix . christianity no sect to be spoken against . acts . . — for as concerning this sect , we know that every where it is spoken against . would you think that such a spiteful scornful word as this should ever be said of the christian religion ? that pure religion and undefiled , which came into the world supported by the strongest evidences of truth , and recommended by the most endearing allurements of grace and goodness : the sayings whereof are so faithful , and so well worthy of all acceptation : that sacred institution which scatters the brightest rays of divine light and love that ever were darted from heaven to earth : that 's it which is here so invidiously call'd a sect , and is said to be every where spoken against . it will be worth while to observe , . who they were that said this , they were the chief of the jews that were at rome , ver . . the jews were look'd upon ( at least they look'd upon themselves ) as a very knowing people ; the jews at rome ; a place of learning and enquiry , thought themselves more knowing than the other jews ; st. paul in his epistle to the romans , chap. . . — . takes notice of it : thou art called a jew , and makest thy boast of god , and knowest his will , — and art confident that thou thy self art a guide of the blind , a light of them which are in darkness , &c. and we have reason to suppose that the chief of the jews there who had the greatest advantages of education and correspondence , were the most intelligent : it might also be justly expected that upon the first notices of the gospel , the jews should have been of all people most ready to acquaint themselves with a religion which was so much the honour and perfection of their own : and yet it seems , the jews , the chief of the jews at rome knew no more of christianity but this , that it was a sect every where spoken against . this we know , ( said they ) and it was all they knew concerning it . the jews were of all other the most bitter and inveterate enemies to the christians ; while the roman emperors tolerated them , ( as they did till nero's time † ) the jews with an unwearied malice persecuted them from city to city , and were the first wheel in most of the opposition that the gospel met with , when it was first preached : now one would think they would not have been so vigorous and industrious to suppress christianity if they had not very well acquainted themselves with it , and known it to deserve such opposition ; but it seems by this , they knew little or nothing of the religion they so much maligned , had never search'd into the merits of its cause , nor weigh'd the proofs of its divine authority , but against all law and reason condemn'd it ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as justin martyr complains ) purely upon common fame , and follow the cry to run it down , because it was every where spoken against . . upon what occasion they said this . they were now appointing a time to discourse with st. paul upon the grand question in debate , whether jesus of nazareth was the true messiah or no. and they seem'd willing to hear what that great man had to say in defence of the religion he preach'd , we desire ( say they ) to hear of thee what thou thinkest , — now one would expect that so good a cause , managed by such a skilful advocate , would not but carry the day , and be victorious , and that they would all have been brought over to the belief of christianity ; but we find v. . that it prov'd otherwise ; after all , there were those that believed not , and the text intimates the reason of their infidelity , they came to hear the word under a prejudice ; they had already imbib'd an ill opinion of the way , which right or wrong they resolved to hold fast ; and tho' some of them by the help of divine grace got over this stumbling block , that like the bereans were more noble than the rest , and of freer thought : yet many of them continued under the power of those prejudices , and were seal'd up under unbelief , v. . . thus is the power of the word in many , baffled by the power of prejudice . they do not believe , because they are resolved they will not : they conclude that no good thing can come out of nazareth , and will not be perswaded to come and see : thus do they prejudge the cause , answering the matter before they hear it , and it will prove folly and shame to them . now in the account they here give of their knowledge of the christian religion , we may observe , . that they look'd upon it to be a sect , and we 'll prove that to be false . . — a sect every where spoken against , and we will grant that to be true , that it is generally spoken against , tho' 't is most unreasonable and unjust it should be so . first , the christian religion is here called ( but miscalled ) a sect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a heresy . after the way which they call heresy , ( saith st. paul , acts . . ) so worship i the god of my fathers , — the sect of the nazarenes , so tertullus calls it in his opening of the indictment against paul , acts . . it 's call'd this way , acts . . and that way , acts . . as if it were a by-path out of the common road. the practice of serious godliness is still look'd upon by many as a sect that is a party-business , and a piece of affected singularity in opinion and practice tending to promote some carnal design , by creating and supporting invidious distinctions among men. this is the proper notion of a sect , and therefore the masters and maintainers of sects are justly in an ill name , as enemies to the great corporation of mankind ; but there is not the least colour of reason to put this invidious and scandalous character upon the christian religion . however , it may be mistaken and misrepresented , it is very far from being really a sect. there were sects of religion among the jews ; we read of the sect of the sadducees , acts . . which was built upon peculiar notions , such as overturn'd the foundation of natural religion , by denying a future state of rewards and punishments : there was also the sect of the pharisees , acts . . the straitest sect of their religion , acts . . which was founded in the observance and imposition of singular rites and customs , with an affected separation from , and contempt of all mankind : these were sects : but there is nothing of the spirit and genius of these in the christian religion , as it was instituted by its great author . . true christianity establisheth that which is of common concernment to all mankind , and therefore is not a sect. the truths and precepts of the everlasting gospel are perfective of and no way repugnant to the light and law of natural religion . is that a sect which gives such mighty encouragements and assistances to those that in every nation fear god and work righteousness ? acts . . is that a sect which tends to nothing else but to reduce the revolted race of mankind to their ancient allegiance to the great creator , and to renew that image of god upon man which was his primitive rectitude and felicity ? is that a sect which proclaims god in christ reconciling the world unto himself , and recovering it from that degenerate and deplorable state into which it was sunk ? is that a sect which publisheth good-will towards men , and christ the lamb of god taking away the sins of the world ? surely that which concurs so much with the uncorrupted and unprejudiced sentiments , and conduceth much more to the true and real happiness of all mankind cannot be thought to take its rise from such narrow opinions , and private interests , as sects ow their original to . . true christianity hath a direct tendency to the vniting of the children of men , and the gathering of them together in one , and therefore is far from being a sect , which is suppos'd to lead to division , and to sow discord among brethren . the preaching of the gospel did indeed prove the occasion of contention . our saviour foresaw and foretold it would be so , luke . , , . that his disciples and followers would be men of strife , in the same sense that the prophet was , jer. . . not men striving , but men striven with ; but the gospel was by no means the cause of this contention , for it was intended to be the cure of all contention . if there be any who under the cloak and colour of the christian name cause divisions , and propagate feuds and quarrels among men , let them bear their own burthen ; but it is certain that the christian religion as far as it obtains its just power and influence upon the minds of men will make them meek and quiet , humble and peaceable , loving and useful , condescending and forgiving , and every way easy , and acceptable and profitable one to another . is that a sect which was introduced with a proclamation of peace on earth ? that which beats swords into plow-shares , and spears into pruning-hooks ? or , was he the author of a sect who is the great creator of vnity , and who died to break down partition walls , and to slay all enmities , that he might gather together in one the children of god that were scattered abroad ? was he the author of a sect who came into the world not to destroy mens lives , but to save them , and who taught his followers not only to love one another , but to love their enemies , and to count every one their neighbour , that they could be any way serviceable to ? . true christianity aims at no worldly . benefit or advantage , and therefore must by he means be call'd a sect. those that espouse a sect are suppos'd to be govern'd in it by their secular interest , and to aim at wealth , or honour , or the gratification of some base lust : the pharisees proved themselves , to be a sect by their thirst after the praise of men , and their greedy devouring of widows houses : but the professors of christianity have not only been taught by the law of their religion , to live above this world , and to look upon it with a holy contempt , but have been expos'd by their profession to the loss and ruine of all their secular comforts and enjoyments . are those to be accounted politick and designing sectaries that have for christ chearfully suffered the loss of all things ? is that a sect which instead of prefering a man to honour , or raising him an estate , lays him open to disgrace and poverty , renders him obnoxious to fines and forfeitures , banishments and imprisonments , racks and tortures , flames and gibbets , which were the common lot of the primitive christians ? caesar vaninus a sworn enemy to the christian religion , and one who was industrious in searching out objections against it , own'd he could find nothing in it that savour'd of a carnal and worldly design ; no , it hath always approv'd it self a heavenly calling , and the strictest professors of it ( even their enemies themselves being judges ) have had their conversation in the world in simplicity , and godly sincerity , not with fleshly wisdom : very unjustly therefore it is called a sect. as to this therefore , suffer a word of caution and exhortation . . let us take heed lest our profession of religion degenerate into any thing which may make it look like a sect. christianity as it was instituted by christ is not a sect , let not christians then be sectaries . we make our profession of religion a sect when we monopolize the church and its ministry and sacraments , and spend that zeal in matters of doubtful disputation which should be reserved for the weightier matters of the law. when we place our religion in meats and drinks , which should be placed in righteousness , and peace , and joy in the holy ghost . when we profess religion with a conceit of our selves , and a contempt of others , and with any worldly secular design ; when we sacrifice the common interests of christ's kingdom to the particular interests of a party , and in a word , when our profession is tainted with the leaven of the pharisees , which is both sowring and swelling , then it degenerates into a sect. let us therefore adhere to the sure and large foundations , and be acted by a principle of love to , and so maintain communion with all that in every place , and under every denomination , call on the name of jesus christ our lord , both theirs and ours . let us be modest in our opinions , charitable and candid in our censures , self-denying in all our converse , acting always under the influence of that wisdom that is from above , which is first pure , then peaceable , gentle and easy to be intreated , full of mercy and good fruits , without partiality and hypocrisy , that by this well-doing we may put to silence the ignorance of those who call religion a sect. . let us not be deterr'd from serious godliness , or any of the instances of it , by the invidious name of a sect , which is put upon it . if a strict and sober and circumspect conversation , a conscientious government of our tongue , praying and singing psalms in our families , a religious observation of the lord's day , a diligent attendance upon the means of grace , joyning in religious societies for prayer and christian conference , and endeavouring in our places the suppression of profaness and immorality , if these and the like be call'd and counted the marks and badges of a sect , let us not be moved at it , but say as david did , sam. . . if this be to be vile , i will be yet more vile . if the practice of piety be branded as a sect , it is better for us to come under the reproaches of men for following it , than under the curse of god for neglecting it . it is a very small thing to be judged of man's day , but he that judgeth us is the lord : let us therefore be more afraid of being sectaries , than of being call'd so . secondly , the christian religion is here said to be every where spoken against . that it was spoken against was evident enough , but that it was every where spoken against , was more than they could be sure of : they did not know all places , nor had they correspondence with , or intelligence from every country ; but we must not wonder if those that oppose the truth as it is in jesus , make no conscience of transgressing the laws of truth in common conversation . but we will suppose that the acquaintance and converse of those jews at rome lay mostly with those that were enemies to christianity , and spoke against it , and they therefore concluded it every where spoken against because they found it spoken against in all places that they came to , or had advice from . thus apt are we to embrace that as a general sentiment and observation which we find received by those that we usually associate with , and so we run our selves into mistakes , which larger and more impartial enquiries would soon rectify . but we will take it for granted , however , that what they said was true , not because they said it , but because the experience of all ages doth confirm it , and concur with it : so that a little acquaintance with books and the world will prove the observation which we ground upon this text ; that it is , and always hath been , the lot of christ's holy religion , to be every where spoken against . or thus : that true christianity hath all along met with a great deal of opposition and contradiction in this world. i purpose not to enter into a particular disquisition of that which has been , and is spoken against religion , nor do i undertake at present to shew how false and unreasonable it is , that hath been done many a time by the best hands , and so effectually that every impartial eye must needs look upon the cause of the adversaries of religion to be a baffled cause : but i shall only make some improvement of this general observation , which cannot be unseasonable in an age wherein the gates of hell seem to be making their utmost efforts against the church ; and the devil , as the calumniator and false accuser to be more wroth than ever with the woman the church , and to push on the war with an unusual vigor against the remnant of her seed , which keep the commandments of god , and have the testimony of jesus christ . i shall therefore ( . ) enquire what it is in christianity that is spoken against . and ( . ) shew you why so holy and excellent a religion is spoken against , and then draw some inferences from this observation . for the first , who and what it is that is spoken against . . jesus christ , the author of our religion , is every where spoken against . when the first-begotten was brought into the world , old simeon , among other great things , pronounced this concerning him , that he was a sign which should be spoken against , and by that means was set for the fall of many , luke . . when he was here upon earth he was spoken against . the stone , which was design'd to be the head of the corner , was rejected , and set at naught by the builders . it was not the least of his sufferings in the days of his flesh , that he endured the contradiction of sinners against himself , heb. . . they spoke against his person as mean and contemptible , and one that had no form , nor comliness : they spoke against his preaching as false and deceiving , john . . as factious and seditious , luke . . as senseless and ridiculous , for the pharisees derided him for it , luke . . they spake against his miracles as done in confederacy with belzebub the prince of the devils , mat. . . they spoke against his morals , charging him with blasphemy against god , profanation of the sabbath-day ; and all the instances of debauchery which were usually met with in a gluttonous man , a wine-bibber , and a friend of publicans and sinners , mat. . . they spoke against his followers as a company of ignorant despicable people , john . . . when he was in his sufferings , pass through all the steps and stages of them , and you will find him every where spoken against , they reproched him in all his offices , in his office of teaching , when they challenged him to tell who smote him : in his office of saving , when they challenged him to save himself as he had saved others . in his office of ruling , when they challenged him to prove himself the king of the jews by coming down from the cross . the common people spoke against him , even they that passed by reviled him . the pharisees & chief priests , the grandees of the church were as severe as any in their reflections upon him , princes also did sit and spake against him , herod and his men of war set him at nought , made nothing of him that made all things . nay , even now he is set down at the right-hand of the majesty on high , far above all principalities and powers , i. e. both good and evil angels , so as to be no more hurt by the contradictions of the one , than he is benefitted by the adorations of the other , yet still he is spoken against . besides the contempt cast upon him by the jews and mahometans , are there not with us , even with us , those that daringly speak against him ? arians and socinians are daily speaking against him as a meer man , thinking that a robbery in him , which he thought none , to be equal with god ; quakers and enthusiasts speak against him as a meer name , setting up i know not what christ within them , while they explode that jesus that was crucified at jerusalem . atheists and deists speak against him as a meer cheat , accounting the religion he established a great imposture , and his gospel a jest . profane and ignorant people speak slightly of him , as if our beloved were no more than another beloved ; and some speak scornfully of him , as julian the apostate did , that call'd him in disdain the galilean , and the carpenter's son. such as these are the hard speeches , which ungodly sinners have spoken against him , the lord rebuke them , even the lord that hath chosen jerusalem rebuke them . . god himself the great object of our religious regards , is every where spoken against . it is not only the christian revelation that is thus attack'd by virulent and blasphemous tongues , but even natural religion also . the glorious and blessed god the great creator and benefactor of the universe , that doth good to all , and whose tender mercies are over all his works , even he is every where spoken against . some deny his being : tho' his existence be so necessary , so evident , that if he be not , t is impossible any thing else should be , yet there are fools who say in their hearts , what they dare not speak out , that there is no god , psal . . . and he that saith there is no god wisheth there were none , and if he could help it there should be none . others blaspheme the attributes of god , that charge the all-seeing eye with blindness , saying , the lord shall not see , psal . . . that charge the eternal mind with forgetfulness , saying , god hath forgotten , psal . . . that charge the almighty arm with impotency , saying , can god furnish a table in the wilderness , which is there call'd speaking against god , psal . . , . those speak against god that promise themselves impunity in sin , saying , they shall not surely die , and god will not require it . and those that boldly allow their impiety and irreligion , saying unto the almighty depart from us — job . . , . some speak meanly of god , tho' he is infinitely great and glorious , others speak hardly of him , tho' he is infinitely just and good. the name of god is spoken against by the profane using of it ; so it is construed psal . . . they speak against thee wickedly , thine enemies take thy name in vain . can there be a greater slight put upon the eternal god than for men to use his sacred and blessed name as a by-word , with which they give vent to their exorbitant passions , or fill up the vacancies of their other idle-words ? the name of god is thus abus'd not only by those that belch out bloody oaths and curses which make the ears of every good man to tingle , but by those that mention the name of god slightly and irreverently , in their common conversation ; in whose mouths he is near when he is far from their reins . to use those forms of speech which properly signify an acknowledgment and adoration of god's being , as o god , or o lord , or an appeal to his omniscience , as god knows , or an invocation of his favour , as god bless me , or god be merciful to me ; i say , to use these or the like expressions impertinently , and intending thereby to express only our wonder , our surprize , or our passionate resentments , or any thing than that which is their proper and awful signification , is an evidence of a vain mind , that wants a due regard to that glorious and fearful name , the lord our god. i see not that the profanation of the ordinance of praying , is any better than the profanation of the ordinance of swearing . the serious consideration of this , i hope , might prevent much of that dishonour which is done to god , and to his holy name , by some that run not with others to an excess of riot . the providence of god is likewise every where spoken against by murmurers and complainers that quarrel with it , and find fault with the disposals of it , and when they are hardly bestead curse their king and their god. thus is the mouth of the ungodly set against the heavens , and their tongue walketh through the earth . . the word of god the great rule of our religion is every where spoken against , so it was when it was first preached , wherever the apostles went preaching the doctrine of christ they met with those that spake against it , contradicting and blaspheming , acts . . so it is , now it is written , atheists speak against the scriptures as not of authority , papists speak against it as dark and uncertain further than it is expounded , and supported by the authority of their church , which * receives unwritten traditions pari pietatis affectu ac reverentiâ , with the same pious affection and reverence that they receive the scripture , nay , and if we may judge by their practice , with much more . thus is the word of god blasphemed by them who call themselves the temple of the lord. but if we take away revelation ( as the deists do ) all religion will soon be lost , and if we derogate from the scriptures ( as the papists do ) all revelation is much endangered . those also speak against the scriptures , who profanely jest with them , and that they may the more securely rebel against scripture laws , make themselves and their idle companions merry with the scripture language . the word of the lord is unto them a reproach , as the prophet complains , jer. . . and another prophet found it so , whose serious word of the necessity of precept upon precept was turned into an idle song , ( as grotius understands it ) isa . . . the word of the lord was unto them precept upon precept — very likely it was done by the drunkards of ephraim , spoken of v. . and it gave occasion to that caution , v. . be ye not mockers lest your bands be made strong . profligate and debauched minds relish no wit like that which ridicules the sacred text , and exposeth that to contempt : as of old the insulting babilonians must be humour'd with the songs of sion ; and no cups can please belshazzar in his drunken frollick but the sacred vessels of the temple . thus industrious are the powers of darkness to vilify the scriptures , and to make them contemptible ; but he that sits in heaven shall laugh at them , for in spite of all the little efforts of their impotent malice , he will magnifie the law and make it honourable , according to the word which he hath spoken , isa . . . . the people of god , the professors of this religion are every where spoken against . not only those of some particular perswasion or denomination , but ( without regard to that ) such as have been zealous in fearing god , and working righteousness have been , in many places , very much spoken against . our blessed saviour hath told his disciples what treatment of this kind they must expect , that they should be revil'd and have all manner of evil said against them falsly , mat. . , . that they and their names should be cast out as evil , luke . . and if they called our master , belzebub , no nick-names fastned upon his followers can seem strange . mat. . . mocking was an old way of persecuting the covenant-seed , for thus , he that was after the flesh , betimes persecuted them that were after the spirit . compare gen. . . with gal. . . god's heritage hath always been as a speckled bird , that all the birds are against , jer. . . and his children for signs and for wonders in israel , that every one hath a saying to . isa . . . even wisdoms children have been call'd and counted fools , and their life madness ; the quiet in the land represented as enemies to the publick peace ; and those who are the greatest blessings of the age branded as the troublers of israel . the primitive christians were painted out to the world under the blackest and most odious characters that could be , as men of the most profligate lives and consciences , and that even placed their religion in the grossest impieties and immoralities imaginable . their enemies found it necessary for the support of the kingdom of the devil , the father of lies and slanders , ( fortiter calumniari ) to characterize them as the worst of men , to whom they were resolv'd to give the worst and most barbarous treatment . it had not been possible to have baited them , if they had not first dress'd them up in the skins of wild beasts . and as then , so ever since , more or less in all ages of the church , reproach hath been entail'd upon the most serious and zealous professors of religion and godliness . . the ministers of christ , the preachers of this religion , are with a distinguishing enmity every where spoken against . under the old testament god's messengers and his prophets were generally mocked and misused , and it was jerusalem's measure-filling sin. chron. . . 't was one of the devices they devis'd against jeremiah to smite him with the tongue , because they would not , and they desired tha● others might not give heed to any of his words , jer. . . those to whom the prophet ezekiel was a very lovely song , and with their mouths showed much love to him , yet were still talking against him by the walls , and in the doors of their houses , and god lets him know it . ezek. . , , . and then it is not strange if the ministers of the new testament ( in which truth shines with a stronger light ) be with no less enmity spoken against by those that love darkness rather than light. the apostles , those prime ministers of state in christ's kingdom were so loaded with reproach , that they were made a spectacle to the world , a spectacle of pity to those that have either grace or good nature , but a spectacle of scorn to those that had neither . they were trampled upon as the filth of the world ; and whereas the off-scouring of any thing is bad enough , they were look'd upon as the off-scouring of all things ; even unto this day ; after they had in so many instances approv'd themselves well , and could not but be made manifest in the consciences of their worst enemies , cor. . , . and it hath all along been the policy of the churches enemies by all marks possible to bring the ministry into contempt , and to represent the churches nazarites , even those that were purer than snow , whiter than milk , and more ruddy than rubies , with a visage blacker than a coal , so that they have not been known in the streets . i allude to that complaint , lam. . , . marvel not , if the standard-bearers be most struck at . . the christian religion it self hath been and still is every where spoken against . the truths of it contradicted as false and groundless , the great doctrines of the mediation of christ , and the resurrection of the dead were ridicul'd by the athenian philosophers , acts . , . the laws of it faulted as grievous and unreasonable , as hard sayings , which could not be born , by those who bid open defiance to the obligation of them , and say , let us break their bands asunder , and cast away their cords from us , ps . . . the ordinances of it despis'd as mean , and having no form nor comeliness . sabbaths mock'd at , as of old , lam. . . and the sanctification of them represented as only a cloak for idleness . sacraments reproach'd , and the sacred memorial of christ's death and sufferings , by the persecutors of the primitive christians represented to the world as the bloody and inhumane killing and eating of a child , and their love feasts and holy kiss ( which were then in use ) as only introductions to the most abominable uncleanness . primitive christianity was industriously put into an ill-name : it was call'd emphatically the atheism , because it overthrew idolatry , and undermin'd the false gods , and worships that had so long obtain'd . this was the out-cry at ephesus , that if paul's doctrine took place , the temple of the great goddess would be despis'd , acts . , . it was also branded as a novelty , and an up-start doctrine , because it took people off from that vain conversation which they had received by tradition from their fathers . it was call'd at athens a new doctrine , and industriously represented in all places as a mushrome sect , that was but of yesterday . it was look'd upon as nearly allied to judaism , because it was so much supported by the scriptures of the old testament , and nothing was more despicable among the romans than the jews , and their religion . the professors of christianity were look'd upon as unlearned and ignorant men , acts . . the very dregs and refuse of the people . julian forbad the calling of them christians , and would have them called nothing but galileans , thereby to expose them to the contempt of those who are ( as indeed most people are ) govern'd more by a sound of words than by the reason of things . thus when the devil was silenced in his oracles ( as it is well known he was upon the setting up of christianity in the world ) his mouth was opened in lies and slanders ; and being forced to quit his pretentions to a deity , he appears bare-faced , as a devil , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a false accuser . the reformed religion in these latter ages , hath been in like manner spoken against : though it maintains all that , [ and only that ] doctrine , which christ and his apostles preach'd , and was before luther there , where popery , as such , never was before or since , that is , in the holy scriptures , yet the professors and preachers of it have been call'd and counted hereticks , and schismaticks , and by all possible artifices expos'd to the odium of the people , that none might buy or sell , i. e. have the benefit and comfort of civil society and commerce , that had not the mark , or the name of the beast , or the number of his name . nay , even among some that profess the christian and reformed religion , yet the practice of serious godliness is very much spoken against . the power of religion is not only disliked and deny'd , but contradicted and condemned by those that rest in the form. they that call the evil , good , will call the good , evil ; and it is not strange if they , who abandon themselves to work all uncleanness with greediness , speak ill of such as run not with them to the same excess of riot , where the wicked walk on every side , he that departeth from evil maketh himself a prey . the old enmity between the seed of the woman and the seed of the serpent is still working , and the old game every day plaid over again . the truth as it is in jesus , and the truth which is according to godliness will be contradicted by those that lye in wait to deceive . bigots on all sides will have something to say against catholick charity and moderation : they that are fervent in spirit , serving the lord , and forward to every good work , must expect to be evil spoken of by such as affect a lukewarmness , and indifferency in religion : nor can those who walk circumspectly , not as fools but as wise , escape the lash of their tongues who live at large , and walk loosly , and at all adventures , as the fools in israel . i come now in the second place to enquire what 's the reason that so holy and excellent a religion as christianity is , meets with such hard usage , and is thus spoken against , every where spoken against : when we hear such an out-cry as this made against christianity , it is natural to us to enquire , as pilate did when such a clamour was raised against its author , why , what evil hath it done ? truly we may say concerning it as pilate did concerning him , we find no fault in it . which of all its opposers convinceth it of sin or error ? it invades no man's right , breaks in upon no man's property , is no disturbance of the peace , no enemy to the welfare of families and societies , is no prejudice at all to the interests of states aad princes , but to all these highly beneficial and advantageous : why then is it thus accused , condemned and spoken against ? we will endeavour to find out the true reason of it , though it is impossible to assign a justifiable reason of that which is most unreasonable . . the adversaries of religion speak against it because they do not know it . sound knowledge hath not a greater enemy in the world than ignorance . our lord jesus was therefore despised and hated by the world , because the world knew him not , john . . if they had known the dignity of his person , the excellency of his doctrine , and the gracious design and purpose of his coming into the world , certainly they would not have crucified the lord of glory , cor. . . they that did it , did it through ignorance , and knew not what they did . thus they who say to the almighty , depart from us , could not say so if they did not at the same time studiously decline the knowledge of his ways . no man will speak against religion and the power of it , that hath either seriously weighed the proofs and evidences of it , or impartially tried the comfort and benefit of it . if they knew this gift , this inestimable gift of god , instead of speaking against it , they would covet it earnestly as the best gift . he that looks at a distance upon men dancing , would think them to be mad : ( it was peter martyr's comparison , in a sermon which had so good an influence upon the conversion of the marquess of vico ) but let him come nearer them , and observe the regularity and harmony of all their motions and postures , and he will not only admire their order , but find in himself an inclination to join with them : so he that contents himself with a distant and transient view of the practice of piety will perhaps take up hard thoughts of it , but a better acquaintance will rectify the mistake . when the spouse in the canticles had given a description of her beloved to the daughters of jerusalem , the same who before had scornfully ask'd , what is thy beloved more than another beloved ? now as seriously enquire , whither is thy beloved gone , that we may seek him with thee ? the people of god are called his hidden ones , and their life is a hidden life , their way above , and therefore it is that the world speaks evil of them , because it knows them not . joh. . . they who speak evil of these dignities , speak evil of those things which they know not , as the apostle speaks jude . . how unjust then , and unreasonable is the enmity and malice of the adversaries of religion , to condemn that which they never enquired into , and to load that with the vilest reproaches which for ought they know , merits the highest encomiums ! and how excellent then are the ways of god , which none speak ill of but those that are unacquainted with them ! while those that know them witness to the goodness of them , and wisdom is justified of all her children , mat. . . . they speak against it because they do not like it , and we know ill-will never speaks well . tho' they have little acquaintance with religion , yet they know this concerning it in general , that it is not agreeable with the way of their hearts which they are resolved to walk in , nor with the course of this world , which is the card and compass they steer by , and from which they take their measures ; they know this , that it lays a restraint upon their appetites and passions , and consists much in the mortifying of their beloved lusts and corruptions , and therefore they have a secret antipathy to it : the carnal mind , which is enmity against god , is so against all that bear the image of god. christ hath bidden his disciples to expect the hatred of the world , and not to marvel at it , joh. . , &c. they who hate to be themselves reform'd will never love those that are reform'd : out of the abundance therefore of the heart , and the malignity that is there , it is no marvel if the mouth speak ; where the root of bitterness is , it will bear gall and wormwood . the daring sinner that stretcheth out his hand against god finds his hand too short to reach him ; but say they , with our tongue will we prevail , our lips are our own . the beast that made war with heaven in the apocalyptick vision , though he had ten horns , and those crown'd , yet is not described doing mischief with them , but opening his mouth in blasphemy against god , to blaspheme his name , and his tabernacle , and them that dwell in heaven , rev. . , . the poison of the serpents seed is under their tongue , rom. . . . they speak against religion because it speaks against them . they who have fellowship with the unfruitful works of darkness , hate the light which discovers them , joh. . . nor do any curse the rising sun but those that are scorch'd by it . why were the pharisees so exasperated against our saviour but because he spake his parables against them , and laid them open in their own colours ? why did the world hate him who so loved the world , but because he testified of it that its works are evil ? why had joseph's brethren such a spleen against him , but because he was a witness against them , and brought to his father their evil report ? why did ahab hate micajah , and call elijah his enemy but because they were the faithful reprovers of his wickedness , and never prophesied good concerning him , but evil ? why did the inhabitants of the earth rejoyce when the witnesses were slain , but because those two prophets by their plain and powerful preaching tormented them that dwelt upon the earth ? the everlasting gospel is a testimony , either to us to convince us , or against us to condemn us , and then no wonder if those speak against it who hate to be convinced by it , and dread to be condemned by it . the prophet complains of those that laid snares for him that reproveth in the gate ; and why is it faithful ministers are so much hated , but because their business is to shew people their transgressions ? if they would flatter sinners that flatter themselves in a sinful way , and cry peace to them , to whom the god of heaven doth not speak peace , they might avoid a great deal of reproach and censure ; but they dare not do it . they are not to make a new law and gospel , but to preach that which is made : they have their rule in that caution given to the prophet , jer. . . let them return unto thee , but return not thou unto them . the hearts and lives of men must be brought to comply with the word of god , for the word of god can never be made to comply with the humours and fancies of men. ministers as they would not for the world make the way to heaven any straiter or narrower than christ hath made it , so they dare not make it any broader or easier , nor offer life and salvation upon any other terms than the gospel hath already settled . if they aim at pleasing men , they cannot approve themselves the servants of christ , and therefore are they so much spoken against . and the same is the reason why the most strict and serious christians are so much spoken against , because their piety and devotion , their justice and sobriety , their zeal and charity , is a standing reproof to the wicked world , and condemns it , as the faith and holy fear of noah condemned the infidelity and security of the old world. the sodomites were vexed at lot's conversation as much as he was at their filthy conversation . wherefore doth the blood-thirsty hate and revile the vpright , while the just seek his soul , but for the same reason for which cain hated abel , because his own works were evil and his brothers righteous . now for the application of this doctrine . let us see what good use we may make of this observation concerning the wickedness of the wicked in speaking so much against religion and godliness , and what is our duty in reference hereunto . first , let us admire the patience and forbearance of the god of heaven , in that he bears so much , and so long , with those that thus speak against him and his holy religion . the affront hereby given him is very great , and ( we would think ) intollerable , even hard speeches that reflect upon an infinite majesty , have in them a kind of infinite malignity . he hears and knows all that which is said against him , and against his truth and vvays , and as a jealous god resents it . he hath always power in his hands to punish the proudest of his enemies , nor would their immediate ruine be any loss to him , and yet sentence against these evil words and works is not executed speedily : be astonished o heavens , at this , and wonder o earth ! that those wretches which rebel against the beams of such light and glory , which spurn at the bowels of such love and grace , are not immediately made the visible monuments of divine vvrath and vengeance , and like sodom and gomorrah , set forth for an example ! that the blasphemers and scoffers of these last days are not instantly struck dumb , struck dead . that he who hath so much said against him , yet doth himself keep silence , and doth not answer all these reproaches and contradictions ( as he easily could ) in thunder and lightning . though his silence and forbearance is turn'd to his reproch even by those that have the benefit of it , who therefore think him altogether such an one as themselves , and take occasion from his patience to question his faithfulness , and challenge his justice , saying , where is the promise of his coming ? yet he bears , and his patience is stretched out even to long-suffering , because he is not willing that any should perish , nor that any means should be left untried to prevent their perishing . therefore he bears with sinners , because this is the day of his patience , and of their probation . the wrath of god is reveal'd from heaven in the word of god , that we might be aw'd by faith , more than in present providences , which would be an aw to sense . but there is a day coming , a dreadful day , when our god shall come , and shall no longer keep silence , a day foretold in the early ages of the vvorld , by enoch the seventh from adam , when judgment shall be executed upon ungodly sinners for all their hard speeches , which day he will not anticipate , for he knows it is coming , psal . . . it is agreeable to the regular course of justice , that all judgments be adjourn'd till the judgment-day , and all executions defer'd till execution-day : and therefore now he condescends to reason with those that speak against him , for their convicttion , as he doth by the prophet ezek. . , &c. where he fairly debates the case with those who said , the way of the lord is not equal , that every mouth may be stopped with an unanswerable argument before it be stopt with an irreversible sentence , and those who have spoken against him may be sent speechless to hell. he keeps silence now , because when he doth speak he will be justified . when our lord jesus was here upon earth , with what an invincible patience did he endure the contradiction of sinners ; when so many ill things were witnessed against him he was silent , to admiration , answered not a word to all their unjust calumnies and accusations , but at the same time he bound them over to the judgment of the great day by that awful word , mat. . . hereafter ye shall see the son of man sitting on the right hand of the power , — and still he bears in expectation of that same day . he doth not take vengeance presently because he hath an eternity before him for the doing of it . and by the way , we may infer from hence , that those who would be like their heavenly father , must bear reproach and contradiction patiently . when any thing is said against us , reflecting never so little disparagement upon us , or our families , our resentments of it are very sensible , and we are apt to take it hainously ; nay , and to say we do well to be angry , for it is not a thing to be endur'd ; not to be endur'd ! o think how much god bears with the contempt and reproach cast upon his great name , and that will surely qualify our resentments of any indignity done to our little names ! who are we that we must not be spoken against ? or what are our sayings that they must not be contradicted ? such affronts as these we should learn to bear as david did when sbimei cursed him , so let him curse ; and as the son of david did when his enemies reviled him , blessing them that curse us , and praying for them that thus persecute us , that we may be the children of our father which is in heaven . god adjourns his vindication to the great day , and then surely we may adjourn ours to that day as st. paul doth his , cor. . . secondly , let us acknowledge the power of divine grace , in keeping up the christian religion in the world , notwithstanding the universal contradiction , and opposition it hath met with . one would think that a way thus spoken against every where should have been long ere this lost and ruin'd , and the christian name cut off , to be no more in remembrance ; which its adversaries have so industriously endeavoured ; if it had been of men , it had certainly come to naught quickly , though they had let it alone , but being of god , it was to admiration victorious over all opposition . a sect , a cheat could never have supported it self against so much contradiction ; no human power or policy could have kept it up , nor any thing less than an almighty arm. the continuance of the christian religion in the world to this day is a standing miracle for the conviction of its adversaries , and the confirmation of the faith of those that adhere to it . vvhen we consider what a mighty force was raised by the powers of darkness against christianity when it was in its infancy , how many they were that spoke against it , learned men , great men , books were written , laws were made against it ; those that spoke for it , how few were they ? and how mean and despicable ! the foolish things of the vvorld , and the weak , and yet we see the word of god mightily growing and prevailing . must we not needs say , this is the lord 's doing , & it is marvellous in our eyes ? the several false religions of the heathen with their various superstitions and idolatries , though they gave very little opposition one to another , but agreed together well enough , yet having no foundation in truth they all wither'd away , and dwindled to nothing , and after the mighty sway they had born , and all means possible us'd to support 'em , at length their day came to fall , their oracles silenced , their altars deserted , and the gods themselves were famished , ( zeph. . . ) and perished from the earth , according to that prediction , jer. . . which is put into the mouths of the captiv'd jews , to retort upon their insulting enemies , and for that purpose is originally in the caldee dialect : vve may ask triumphantly , not only where are the gods of humath and of arpad ? where are the gods of sepharvaim hena , and ivah , those obscure and petty deities ? but where are the gods of babylon and aegypt , greece and rome , the illustrious names of saturn and jupiter , juno and diana ? where are the gods which our british and saxon aucestors worshipped bofore they received the light of the glorious gospel ? are they not all forgotten as dead men out of mind , and their names written in the dust ? but christ's holy religion , though for some ages it was utterly destitute of all secular supports and advantages , and was assaulted on all hands by the most vigorous attacks of its daring and most implacable enemies , yet it hath strangely weather'd its point , and is in being , and , thanks be to god , in some places in a flourishing state to this day : its cause an opposed , but never a baffled cause : let us turn aside now , and see this great sight , a bush burning and yet not consum'd , and say , the lord is in it of a truth : come and see the captain of our salvation riding forth in the chariot of the everlasting gospel , with his crown upon his head , and his bow in his hand , conquering and to conquer — that which was every where spoken against christianity , was like the viper which fasten'd upon st. paul's hand , it gave people occasion to think very ill concerning it , and to look for its speedy fall , as the barbarous people concerning him whom they concluded to be a murtherer , and expected that he should have swollen , or fallen down dead . but it hath in all ages shaken those venomous beasts into the fire , and taken no harm , and so hath prov'd its own divine original . let us herein acknowledge the wisdom and power of our lord jesus , who hath so firmly built his church upon a rock that the gates of hell , i. e. all its powers , and policies , and numbers could never prevail against it . mahomet , though he industriously adapted his religion , to the sensual appetites of men , whose reason only , and not their lusts , could object against it , yet he obtain'd no strength , nor interest at all , till by a thousand artifices he had got the power of the sword , and with it forbad any upon pain of death to speak against him or his doctrine ; charging his first followers , who were to propagate his religion , if they met with any that objected against it , not to dispute with them , but to kill them immediately : by which means that grand imposture in a little time got some footing in the world ; and by the same barbarous and inhumane methods , it hath been supported now above a thousand years . and in like manner that great enemy of the church , represented in st. john's vision , maintains his interest by causing that as many as would not worship the image of the beast should be killed , rev. . . thus are errors and false religions propagated ; strip them of these supports , & they fall to the ground of course ; but on the contrary , the christian religion was planted and preserv'd not only without , but against secular force , recommended and upheld by its own intrinsick truth and excellency , and that divine power which accompanied it . the preachers and professers of it every where spoken against , and yet every where getting ground , and strangely victorious , purely by the word of their testimony , and by not loving their lives unto the death . thus is come salvation and strength , and the kingdom of our god , and the power of his christ . thirdly , let us greatly lament the folly and wickedness of those who speak against christ and his holy religion , and if we can do any thin● , have compassion upon them , and help to undeceive them , and rectify their mistakes . surely this is one of the abominations committed among us , for which we should be found among those that sigh and cry . ezek. . . one of those instances of the pride of sinners for which our souls should weep in secret , jer. . . this is that reproach of the solemn assembly which is such a burthen to all good men. zeph. . . our ears should tingle , and our hearts tremble to hear the reproach and contempt cast upon christ and his religion , or to hear of it , and looking upon our selves as nearly concern'd in sacred things , we should be sensibly touch'd with the profanation of them . to affect us herewith , let us consider , . the great dishonour hereby done to our god in the world. they that reflect upon his truths and ways , his word and ordinances , reflect upon him , he that toucheth these toucheth the apple of his eye ; if therefore we have any love to god , or concern for his honour , and have cordially espous'd the interests of his kingdom , what is an affront to him , will surely be a grief to us . it cannot but be a very melancholly thought to every sensible soul , that the god that made the world is made so light of in the world , that he who doth so much good to the children of men , hath so little honour from them , nay , and hath so much dishonour done him by them every day , and his name continually blasphemed . that the lord jesus , who so loved the world , is so much hated and despised by the world. the reproaches of them who thus reproach our master , if we be his faithful servants we should feel as falling upon us . and if he take what is said and done against his people , as said and done against himself , much more reason have they to find themselves aggrieved in that which is said and done against him . if we pray heartily that god's name may be hallowed , as we should do every day , we should grieve heartily that his name is dishonoured , as we see it is every day . and our resentments of the reproach cast upon god and religion , we should make a humble and pious remonstrance of before god in prayer , as king hezekiah spread rabshakeh's blasphemous letter before the lord , with that tender and affectionate request , lord bow down thine ear and hear : open , lord , thine eyes and see , kin. . . how pathetically doth joshua plead , chap. . . what wilt thou do unto thy great name ? and with what a concern doth the psalmist in the name of the church insist upon this , psal . . . o god , how long shall the adversary reproach ? shall the enemy blaspheme thy name for ever ? and v. . remember this that the enemy hath reproached , o lord , and that the foolish people have blasphemed thy name . and how earnestly doth he beg , v. . arise , o god , plead thine own cause . thus should the honour of god and religion lie nearer our hearts than any other concern whatsoever . . consider the miserable condition of those that presumptuously speak against god and religion . tho' they may do it with an air of assurance , as if they run no hazard , yet he that rolleth this stone , it will certainly return upon him sooner or later . they that speak against religion speak against their own heads , and their own tongues will at last fall upon them . we have reason to bewail their madness , and to pity , and pray for them , for they know not what they do . miserable souls ! how will they be deceived at last , when they shall find that god is not mocked ! and that while they were studying to put contempt on religion , they were but preparing eternal shame and confusion for themselves ! the lord is a jealous god , and will not hold them guiltless that thus profane his name : their wit , and learning , and figure in the world , may embolden them in their sin , and bear them up a while in an open defiance of all that 's sacred , but nothing can prevent their utter ruine besides a serious and sincere repentance , which is an unsaying , with shame and self-lothing , of all that which they have proudly spoken against god and godliness . they that pervert the right ways of the lord will certainly fall therein , and they that wrest the scriptures do it , to their own destruction . religion's motto is , nemo me impune lacessit . 't is ill jesting with edg-tools . jerusalem will certainly be a burthensome stone to all people , that burthen themselves with it . they that spurn at the rock of salvation , will not only be unable to remove it , but will find it a stone of stumbling , and a rock of offence . and we find those who ridicul'd the word of the lord , broken , and snared , and taken . let all those therefore that mourn in sion , weep over those that will not weep for themselves ; and look with pity and compassion upon those that look upon them with scorn and contempt . . consider the mischief that is hereby done to the souls of others . they who thus err , their error remaineth not with themselves , but this poisonous and malignant breath infects others . words spoken against religion eat as doth a canker , and they who speak them , seldom perish alone in their iniquity , for many follow their pernicious ways . unwary souls are easily beguil'd , and brought to conceive rooted prejudices against that which they hear every where spoken against , and few have consideration and resolution enough to maintain a good opinion of that which they that set up for wits , make it their business to cry down . sergius paulus was a prudent man , and yet st. paul saw him in danger of being turned away from the faith , by the subtle suggestions of elymas the sorcerer , which therefore the apostle resented with a more than ordinary keenness . it is sad to think how many young people , who perhaps were well educated and hopeful , when they go abroad into the world , by conversing with those who lie in wait to deceive , have their minds insensibly vitiated and debauch'd , and perhaps they are made seven times more the children of hell than those that first seduced them . under a pretence of free thought , and fashionable conversation , and a generous disdain of preciseness and singularity ; atheistical principles are imbib'd , the restraints of conscience shaken off , brutish lusts not only indulg'd but pleaded for , and serious godliness and devotion look'd upon with contempt , and thus the heart is impregnably fortify'd for satan against christ and his gospel , wrath is treasur'd up against the day of wrath , and those who might have been the blessing prove the plague of their age , which is a lamentation , and shall be for a lamentation to all that wish well for the souls of men , and to those especially that are desirous of the welfare of the rising generation . fourthly , let us take heed that none of us do at at any time , directly or indirectly , speak against the ways of religion and godliness , or say a confederacy , with those that do so . submit to divine instructions given with a strong hand not to walk in the way of those people that speak ill of religion . take heed of embracing any notions which secretly tend to derogate from the authority of the holy scriptures , or to diminish the honour of religion in the soul , or of accustoming your selves to such expressions as treat not sacred things with that awful regard which is due to them . those were never reckon'd wise men that would rather lose a friend than a jest , much less are they to be accounted so that will rather lose the favour of their god. those that in their common converse make themselves merry with serious things , how can it be expected they should at any time be serious in them , or experience the influence and comfort of them ? it is not likely that those who make the word of god the subject of their jests , should ever make it the guide of their way , or find it the spring of their joys . let us not chuse to associate with those that have light thoughts of religion , and are ready upon all occasions to speak against it . it is not without good reason that among the many words with which st. peter exhorted his new converts , this only is recorded , save your selves from this untoward generation , acts . . those that listen to the counsel of the vngodly , and stand in the way of sinners , as willing to walk with them , will come at length ( if almighty grace prevent not ) to set in the seat of the scornful . let us therefore abide by that which job and eliphaz , even in the heat of dispute , were agreed in , that the counsel of the wicked shall be far from us , which protestation we have , job . . and . . it 's dangerous making friendship with those that have an enmity to serious godliness , lest we learn their way , and get a snare to our souls . there are two common pretences , and seemingly plausible ones , under which those that speak against religion shelter themselves , but they are neither of them justifiable . . they pretend , that it is only for argument sake , that they object against religion , and pick quarrels with it , and ( so little esteem they have of the thing call'd sincerity ) they will not be thought to mean as they say . and are the great principles of religion become such moot-points , such matters of doubtful disputation , that it is indifferent which side of the question a man takes , and upon which he may argue , pro or con , at his pleasure ? that grave and weighty saying of a learned heathen is enough to silence this pretence , mala enim & impia consuetudo est , contra deos disputandi , sive ex animo id fit , sive simulate . it 's an ill thing to talk against religion , whether a man means as he saith or no , or ( in the language of our age ) whether he speak seriously , or only banter . julian , the apostate , when , before he threw off his disguise , he frequently argued against christianity , pretended it was only for disputation sake . but out of the abundance of the heart the mouth speaks , and whence can such evil things come but from an evil treasure there ? . they pretend that it is not religion that they ridicule and expose to contempt , but some particular forms and modes of religious worship which they do not like . and this is one ill effect of the unhappy divisions among christians , that while one side hath labour'd to make the other contemptible ; religion in general hath suffer'd on all sides . to reprove what we think amiss , with prudence and meekness is well , but to reproach and make a jest of that which our fellow-christians look upon as sacred , and make a part of their religion , cannot be to any good purpose at all . to scoff at the mistakes and weaknesses of our brethren , is the way to provoke and harden them , but not to convince and reform them . they who think to justify this way of ridiculing those that differ from them , by the instance of elijah's jeering the priests of baal , perhaps know not what manner of spirit they are of , no more than those disciples did who would have their intemperate heats countenanced by the example of that great prophet . fifthly , let us that profess the christian religion , be very cautious that we do not give occasion to any to speak against it . if there are those in all places that are industrious to cast reproach upon religion , then we have need to walk circumspectly , and to look well to our goings , that those who watch for our halting may have no occasion given them to blaspheme . it is certain that tho' in religion there is nothing which may be justly spoken against , yet among those that profess it there is too often found that which deserves to be tax'd , and which cannot pass without just and severe reflections — pudet haec opprobria nobis — are there not those within the pale of the church , through whom , the name of god and his doctrine are blasphemed , and by reason of whom the way of truth is evil spoken of . are there not those who wear christ's livery , but are a scandal to his family , spots in the love-feasts , and a standing reproach to that worthy name , by which they are call'd ? now though it is certainly very unjust and unfair to impute the faults of professors to the religion they profess , and to reproach christianity , because there are those that are call'd christians who expose themselves to reproach ; yet it is , without question , the sin of those who give men occasion to do so . this was the condemnation in david's case , and entail'd the sword upon his house , though the sin was pardon'd , that by it he had given great occasion to the enemies of the lord to blaspheme , sam. . . let us therefore double our diligence and care , to give no offence either to jew or gentile , that religion which hath so often been wounded in the house of her friends , may never be wounded through our sides . if we enquire ( as we are commanded to do ) what it is that gives occasion of reflection upon religion , we shall find that the imprudences of those that profess it , give some occasion , but their immoralities much more . . the imprudences of christians often turn to the reproach of christianity . there may be such over-doing even in well-doing , as may prove undoing . when more stress is laid than ought to be upon some instances of religion , to the justling out of others , and the exercises of devotion are either mis-timed , or mis-placed , or mis-proportion'd , religion is hereby mis-represented , or look'd upon to disadvantage . rash and indiscreet zeal may give occasion to those who seek occasion to speak against all religious zeal . therefore walk in wisdom towards them that are without . religion is a most sweet and pleasant and amiable thing : let not us by our indiscretion make it a task to our selves , and a terror to others . the more the children of god are children of wisdom , the more they justify it , and its ways . christian prudence is very much the beauty and strength of christian piety . though it will secure the welfare of our own souls if we walk in our integrity , yet it is necessary for the preserving of the credit of our profession , that we walk in wisdom , that wisdom of the prudent which is to understand his way , that wisdom which is profitable to direct . and if any man lack this wisdom , let him ask it of god , who gives liberally , and upbraids us not with our folly. pray with david , psal . . . teach me thy way , o lord , and lead me in a plain path because of mine enemies . ( hebr. because of mine observers . ) our enemies are our observers , and will be ready to reproach our way , for the sake of the false steps we take in it , and therefore we have need to ponder the path of our feet , and let discretion guide and govern our zeal . . the immoralites of those who profess christianity turn much more to the reproach of that holy religion ; when those that are called christians , are griping and covetous , and greedy of the world , when they are false and deceitful , and unjust in their dealings , sowre and morose , and unnatural to their relations , turbulent and unquiet in societies , when they are froward and passionate , proud and haughty , hard-hearted and oppressive , loose and intemperate . when they are found guilty of lying and cheating , drunkenness or uncleanness . when it appears that they keep up some secret haunts of sin , under the cloke and covert of a specious profession , when they that profess the christian faith lick up the vomit of heathen , and allow themselves in those things that are contrary to the light and law even of natural religion . this is that which opens the mouths of the adversaries to speak reproachfully of that religion , the profession of which is made to consist with such vile practises , which cannot possibly consist with the power of it . this makes people ready to say as that mahometan prince did , when the christians had broke their league with him , o jesus , are these thy christians ? or as the complaint was upon another occasion , aut hoc non evangelium , aut hi non evangelici , either this is not gospel , or these are not to be call'd professors of the gospel . if ministers give offence in any thing , not they only , but their ministry will be blamed . nay , if servants , christians of the lowest rank and figure , if they be unfaithful , and disobedient to the government they are under , the name of god , and his doctrine , is likely to be blasphemed . let us therefore who profess relation to the eternal god , and dependance upon the blessed jesus , and a regard to the holy scriptures , as we tender the reputation of our religion , walk worthy of the lord unto all pleasing . let us order our conversation so in every thing , as that we may adorn the doctrine of god our saviour . while we are call'd by so good a name , let us not dare to do an ill thing . the disciples of christ are as a city upon a hill , and have many eyes upon them , and therefore have need to behave themselves with a great deal of caution , and to abstain from all appearance of evil . let us not do any thing that is unjust , or unbecoming us , nor allow our selves in that which we know the gospel we profess doth by no means allow of , lest we be to answer another day , for all the reproach of religion which we have occasion'd : how light soever we may make of this now , we shall find that it will greatly enflame the reckoning shortly , when god will affect the honour of his own name , and will be glorified upon those by whom he was not glorified . in consideration of this , let us see to it that we have our conversation honest among the adversaries of our religion , that they who speak against us as evil - doers , may , by our good works which they shall behold , be brought to glorify god , and to entertain good thoughts of religion , or at least , that we may with well-doing put to silence the ignorance of foolish men. our religion , i am sure , is an honour to us ; let not us then be a dishonour to it . sixthly , if there be those every where that speak against religion and godliness , let us then as we have opportunity be ready to speak for it . every christian should be both a witness and an advocate for his religion , and the rather because it is so much oppos'd and contradicted . next to our care not to be a shame to the gospel , should be our resolution not to be asham'd of the gospel . you are subpaena'd by the king of kings to appear for him in the world : ye are my witnesses saith the lord , isa . . . do not betray this cause then by declining your testimony , how much soever you may be brow-beaten and confronted . say with a holy boldness as elihu , job . . suffer me a little and i will shew you , that i have yet to speak on god's behalf . you hear what is daringly said against god , how his holy name is trampled upon and abus'd , his truths contradicted , his word and ordinances vilified , and have you never a word to say for him ? is our lord jesus appearing for us in heaven , pleading our cause there , pleading it with his own blood , and shall not we be ready to appear for him on earth , and plead his cause though it were with the hazzard of our blood ? as it is then a time to keep silence , when we our selves are spoken against , i as a deaf man heard not , so it is then a time to speak , when god is spoken against , and the honour of our religion lies at stake , and at such a time we must take heed , jest by a cowardly silence we wrong so j st a cause , as if we were either asham'd or afraid to own it . wisdom's children should take all occasions to justify wisdom , and vindicate it from the aspersions that are cast upon it . read the doom of him that is asham'd of christ and of his words in this adulterous generation . mark . . of him shall the son of man be asham'd , when he comes in the glory of his father . not confessing christ when we are call'd to it , is in effect denying him , and disowning relation to him , and they who do so , except they repent as peter did , will shortly be denied and disowned by him . if we should , with an angry countenance at least , drive away a backbiting tongue that reproacheth our brother , much more a blasphemous tongue that reproacheth our maker . should we hear a near relation or a dear friend ( in whose reputation it is natural to us to reckon our selves sharers ) spoken against and slander'd , we would readily appear in his vindication ; and have we no resentments of the contempt and contumely cast upon religion ? can we sit by contentedly to hear god and christ , and the scripture and serious godliness reflected upon , and have we nothing to say in their behalf ? common equity obligeth us to be the patrons of a just , but wronged cause . and that we may not think our selves discharged from this duty by our inability to defend the truths and ways of god , and so make our ignorance and unskilfulness in the word of righteousness , an excuse for our cowardise and want of zeal , we ought to take pains to furnish our selves with a clear and distinct knowledge of the certainty of those things wherein we have heen instructed . we must labour to understand not only the truths and principles , but the grounds and evidences of our religion , that we may be able to give an answer ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an apology ) to every man that asks us a reason of the hope that is in us . how industrious are the prophane wits of the age to find out something to say against religion , and should not that quicken us to provide our selves with the armor of righteousness , both on the right hand and on the left , aiming at the riches of the full assurance of vnderstanding ? and if we do ( as there is occasion ) with humility and sincerity , and from a principle of zeal for god , and his honour , appear in defence of religion , and its injur'd cause , we may doubtless take encouragement from that promise , mat. . . it shall be given you in that same hour what ye shall speak . god will own those that own him , and will not fail to furnish his faithful advocates with needful instructions , and many a time ordains such strength out of the mouth of babes and sucklings as strangely stills the enemy and the avenger . lastly , let none of us ever think the worse of the way of religion and godliness for its being every where spoken against , nor be frighten'd hereby from walking in that way . the contempt cast upon the practise of piety is with many , an invincible objection against it ; their good impressions , good purposes and good overtures are hereby crush'd and brought to nothing : they have that within 'em which tells 'em that the way of sobriety and serious godliness is a very good way , and they sometimes hear that word behind them , saying , this is the walk ye in it , but they have those about 'em that tell them otherwise , and thus the convictions of conscience are over-rul'd and baffled by the censures and reproaches of men , whose praise they covet more than the praise of god. but to take off the force of this objection , let us consider these four things . . consider who they are that speak against religion and godliness , not only that they are mortal men , whom the moth shall eat up like a garment , men that shall die , and the sons of men which shall be made as grass , all whose thoughts will shortly perish with them , and therefore why should we fear their reproach , or be afraid of their revilings ? nor only they that are fallible men who may be mistaken , and whose judgment is by no means decisive , nor such as will bear us out : shall we put what men say in the scale against what god saith ? let god be true and every man a liar . we must not be judg'd hereafter , and therefore should not be rul'd now by the sentiments and opinions of men : but those that speak against religion are also for the most part ill men ; men of unsettled heads , debauch'd consciences , and profligate lives . 't is the fool and none but he , that saith in his heart , there is no god. the scoffers of the last daies are men that walk after their own lusts , whose carnal , fleshly interest retains them on that side . david was abus'd by the abjects , psal . . . and the christians at thessalonica by certain lewd fellows of the baser sort , acts . . such as those are the men that make a mock at religion , and shall we be sway'd and influenced in the greatest concerns of our immortal souls by such men as these ? shall those have the government of us that have so little government of themselves ? shall the cavils and vain scoffs of those , who know not what it is to be serious , carry the day against the deliberate sentiments of all wise and good men , who have with one consent subscrib'd to the equity and goodness of religion's ways ? if we chuse such as these for our leaders , surely the blind lead the blind , and we know the consequence . . consider how trifling and frivolous that is which is commonly said against religion and godliness . the devil made his first fatal assault upon mankind by lies and slanders , suggesting hard thoughts of god , and promising impunity in sin ; and by the same wretched methods he still supports and carries on his interest in the world. they that speak against religion , make lies their refuge , and under falshood they hide themselves . all those bold and daring things which are spoken against religion , are either groundless and unproved calumnies , or very unjust and unfair representations . hence the enemies of religion are said to be absurd and unreasonable men. men that while they cry up the oracles of reason , rebel against all the light and laws of it . put all that together which is spoken against godliness , and weigh it in the balances of right reason , and you will write tekel upon it , weigh'd in the ballances and found wanting . and , as if an over-ruling providence had forced the scoffers of these last days to confess their own infatuation . some of those that have been most sharp in their invectives against religion , have been no less free in their satyrs against reason it self , as if they were resolv'd to answer the character of solomon's fool , whose wisdom fails him so far , that he saith to every one that he is a fool. . consider how much is to be said for religion notwithstanding it is every where spoken against . religion hath reason on its side , its cause is a good cause ; and it is the right way whoever speaks against it . it is no disparagement ( as that excellent pen expresseth it ) to be laughed at , but to deserve to be so ; you have heard religion reproach'd , but did you ever find that it deserv'd to be so ? nay ; on the contrary , have you not found that it very well deserves your best affections and services ? enquire of those that have made trial of it , consult the experiences of others : call now , if there be any that will answer thee , and to which of the saints wilt thou turn ? ask thy father and he will shew thee , thine elders and they will tell thee , that the fear of the lord that is wisdom , and to depart from evil , that is vnderstanding . they will tell thee , that religion's ways are ways of pleasantness , and all her paths are peace , and that all the wealth and pleasure in this world is not worth one hours communion with god in jesus christ . they will tell thee , that there is no truths so certain and weighty as divine truths , and that no statutes and judgments are so righteous as the divine law , which is holy , just , and good. they will tell thee , that real holiness and sanctification is the perfection of the human nature , as well as the participation of a divine nature , that a firm belief of the principles of religion is the greatest improvement of our intellectual powers , a strict adherence to its rules our surest guide in all our ways , and a chearful dependance upon its promises , the fountain of better joys , and the foundation of better hopes than any we can be furnish'd with in the things of sense and time. they will tell thee that a life of serious godliness is incomparably the most sublime and honourable , the most sweet and comfortable life a man can live in this world ; and that nothing doth more answer the end of our creation , better befriend societies , nor conduce more to our true interest in both worlds than that holy religion which is every where spoken against . . consider that the cause of religion and godliness , however it be spoken against and oppos'd , will infallibly be the prevailing cause at last . we are sensible of a mighty struggle in the world betwixt the seed of the woman and the seed of the serpent ; michael and his angels on the one side , and the dragon and his angels on the other . many there are that speak against religion , and are very vigorous in opposing it , and some , tho' but a few , that are speaking for it , contending for the faith , and striving against sin , now it is desirable to know which of these contesting interests will be victorious ; and we may be assur'd that the cause of god and religion will certainly carry the day . contradicted truths will be effectually clear'd and vindicated ; despised holiness will be honour'd ; mistakes rectify'd ; reproaches roll'd away ; and every thing set in a true light. then you shall return and discern between truth and falshood , right and wrong , which now it is not always easie to do . the day of the lord is said to be in the valley of decision , joel . . because then and there will this great cause be decided , which has been so long depending , and a definitive sentence given from which there will ly no appeal , and against which there will be no exception . our god will then come and will not keep silence ; whoever now speak against religion he will then speak for it , and will undoubtedly be justified when he speaks , and clear when he judgeth . particular parties and interests , as such , will wither and come to nothing , but catholick christianity , that is denying vngodliness and worldly lusts , and living soberly , righteously , and godly in this present world , in expectation of the blessed hope : this is good , and the goodness of it being founded on the unchangeable will of the eternal mind , it is eternally good , and no doubt will be eternally glorious , whatever is said against it . this , this is that gold and silver , and those precious stones , which will stand the test of the fire that shall try every mans work , cor. . , . and will be found unto praise , and honour , and glory at the appearing of jesus christ . assure your selves ( christians ) there is a day of recompences for the controversy of sion coming , and it is at hand ; behold the judge standeth before the door . then vice and wickedness which now appear so daring , so threatning , will be effectually and irrecoverable crush'd , and such a fatal and incurable blow given to the serpents head that he shall never hiss , shall never spit his venom any more : then shall the vpright have the dominion , psal . . . and all the faithful souldiers of the lord jesus shall be call'd to set their feet upon the necks of principalities and powers . then atheists and blasphemers , the debauchees and prophane scoffers of the age , will have their mouths stopt with an irresistable conviction ; will have all their vile calumnies visibly confuted ; their hearts fill'd with unspeakable horror , and their faces with everlasting shame : their refuge of lies will then be swept away , and rocks and mountains call'd upon in vain to shelter them : then shall the righteous who are now trampled upon and despised , shine as the sun in the firmament of their father . wisdom and her children shall be first justified , and then glorified before all the world : and they that through grace have gotten the victory over the beast , and over his image , shall solace themselves , and praise their redeemer with everlasting songs of triumph . the dirt that is now unjustly thrown upon them , will not only be wiped off , but will add to their glory , and every reproach for the testimony of jesus will be a pearl in their crown . the righteous judge of heaven and earth will shortly render to every man according to his work : to them who by patient continuance in well-doing seek for glory , and honour , and immortality in the other world , and ( in pursuit of that ) patiently bear disgrace and contempt in this , to them he will render eternal life , which will make them as happy as they can desire , far more happy than they can now conceive . but to them that are contentious , and do not obey the truth , but contradict it , and rebel against the light and laws of it , being resolv'd to obey vnrighteousness , to them he will render , with a just and almighty hand , indignation and wrath , the effect of which will be such tribulation and anguish to the soul , as will make them feel eternally , what now they will not be perswaded to believe , that it is a fearful thing to fall into the hands of the living god ; for never any hardned their hearts against him and prosper'd . brethren , these are the true sayings of god , on the certainty of which , we may venture our immortal souls . they who speak and act so much against religion , design to run it down , and extirpate it , that the name of it may be no more in remembrance , and perhaps you hear them sometimes boast of their success herein : if they can but handsomly ( as they think ) ridicule the sacred text , or banter any of the divine mysteries , or hector over a good man , they are ready to triumph , as if they had run down religion : run down religion ? in the name of my great master , i defy all the powers of hell and earth to run it down : they may sooner run down the flowing tide , or the sun when he goes forth in his strength , than run down the least of the dictates of eternal truth , not one iota or tittle of which shall fall to the ground . dagon will certainly fall before the ark of the lord ; and the rod of aaron will swallow up the rods of the magicians . do they talk of running down religion , and the scriptures , and the ordinances of christ ? the virgin the daughter of sion hath despised them , and laughed them to scorn , the daughter of jerusalem hath shaken her head at them ; and hath therefore put them to shame because god hath despised them , as it is said , psal . . . he that sets in the heavens enjoying himself , and rides upon the heavens , for the help of his people , derides their attempts against the kingdom of his son , as vain and fruitless . the lord shall laugh at them , for he sees that his day is coming . they have their day now , it is their hour and the power of darkness : but god will have his day shortly , and a glorious day it will be , when our lord jesus shall appear in all the power and grandeur of the vpper world , to the everlasting terror and confusion of all his adversaries , and the everlasting joy and honour of all his faithful servants and soldiers ; with the believing hopes and prospects of which day , let all those who heartily espouse and plead religion's righteous cause , comfort themselves and one another . finis . notes, typically marginal, from the original text notes for div a -e jam. . . tim. . . thes . . , . † tertullian confidently asserts primum neronem in hanc sectam tum maxime romae orientem , caesariano gladio terocisse . apol. cap. inquisitione & agnitione neglecta nomen detinetur nomen expugnatur — vox sola praedamnat tert. ap. c. . acts . . john . . prov. . . john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , electio optio , an opinion not forced upon us by the evidences of truth , but chosen by us with some forreign design . cor. . . luke . . joh. . . . . john . . secta dicitur à secando . eph. . , , . john . . luk , . . luke . , . phil. . . heb. . . cor. . . rom. . , . luke . . cor. . jam. . . pet. . . cor. . , . doct. rev. . , psal . . . isa . . , . mat , . . luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eph. . . . phil. . . cant. . . jude . gen. . . ps . . . jer. . . deut. . . jude . isa . . . psal . . . * trident concil . sess . th . ps . . . dan. . , . zach. . . see this at large , represented by caecilius in minucius felix . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — the theatre they plaid upon . — cui septima quaeque fuit lux ignava — juvenal . sat . . dicimur sceleratissimi de sacramento infanticidij , & pabulo inde . & post convivium incesto , &c. tertull. apol. cap. . pet. . . acts . , . see dr. cave's primitive christianity , lib. . ch . . greg. nazian . invectiv . in julian . orat . . p. ( mihi ) . lollards from lolium , tares so my ld. cook from mr. fox . rev. . rev. . . isa . . . pet. . , , psal . . . isa . . . eph. . . compar'd with tit. . . acts . , . luke . . job . . john . . cant. . . . . psal . . . col. . . prov. . . psa . . quid iniquiusquàm ut oderin● homines quod ignorant . tunc enim meretur , quando cognoscitur an mereatur tert. apol. cap. . antè nos incipiunt odisse quam nosse , ne cognitos aut imitari possint , aut damnare non possint min. fel. p. ( mihi ) . rom. . . joh. . . job . . psa . . . mat. . . john . . gen. . . ki. . . . . rev. . . mat. . . naturale est & odisse quem times , & quem metueris , infestare si possis . min. felix . isa . . . isa . . . gal. . , . gal. . . heb. . . prov. . . john . . eccl. . . ps . . . pet. . , . pet. . . rom. . . psal . . . jude . . mat. . . mat. . . joh. . . heb. . . sam. . . . pet. . . ps . , . acts . . see this excellently enlarged upon by the learned grotius de v. r. c. l. . acts . . kin. . . exod. . , . rev. . . acts . . mat. . . see the learned dr. humfrey prideaux's excellent history of the life of mahomet lately published . rev. . , . isa . . . psa . . mat. . . psa . . . gal. . . hos . . . pet. . . zach. . . pet. . . isa . . . tim. . . pet. . . act. . . , , . isa . . , . psal . . . cic. de nat. deor. lib. . ad fin. luk. . . ro. . . pet. . jude . the foulest reproaches of the primitive christians took rise from the vile practises of the gnosticks , and other pseudochristians . of which vid. euseb . eccl. hist . l. . c. . col. . . luk. . . prov. . . ec. . . jam. . . cor. . tim. . . col. . . tit. . . mat. . . thes . . . pet. . . v. . psal . . . eccl. . . luk. . . tim. . . prov. . . luke . . pet. . . cor. . . col. . . psal . . . isa . . . isa . . . , . thes . . . eccl. . . arch bp. tillotson's serm. on pet. , . job . . . deut. . . job . . prov. . mal. . . psal . . . psal . . . pet. . . isa . . : jam. . . jos . . . isa . . . rev. . . ma. . . rev. . . mat. . , . rom. . , , , . heb. . . rev. . . psa . . . magna est veritas & praevalebit . mat. . . ex. . . isa . . . psal . . . deut. . . psa . . . thirty queries, modestly propounded in order to a discovery of the truth, and mind of god, in that question, or case of conscience; whether the civil magistrate stands bound by way of duty to interpose his power or authority in matters of religion, or worship of god. by john goodvvin, minister of the gospel of jesus christ. goodwin, john, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) thirty queries, modestly propounded in order to a discovery of the truth, and mind of god, in that question, or case of conscience; whether the civil magistrate stands bound by way of duty to interpose his power or authority in matters of religion, or worship of god. by john goodvvin, minister of the gospel of jesus christ. goodwin, john, ?- . p. printed by j.m. for henry cripps and lodowick lloyd, london, : . annotation on thomason copy: " . march st". reproduction of the original in the british library. eng christianity -- early works to . church and state -- early works to . great britain -- history -- commonwealth and protectorate, - -- early works to . a r (thomason e _ ). civilwar no thirty queries,: modestly propounded in order to a discovery of the truth, and mind of god, in that question, or case of conscience; whethe goodwin, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion thirty queries , modestly propounded in order to a discovery of the truth , and mind of god , in that question , or case of conscience ; whether the civil magistrate stands bound by way of duty to interpose his power or authority in matters of religion , or worship of god . by john goodvvin , minister of the gospel of jesus christ . the servants said unto him , wilt thou then that we go , and gather them up ? but he said , nay ; lest while ye gather up the tares , ye root up also the wheat with them . let both grow together until the harvest , &c. matth. . , , . man , who hath made me a judg , or divider over you ? luke . . let them alone : they be blind leaders of the blind : matth. . . dei lex nos docuit quid sequamur : humanae leges hoc docere non possunt . extorquere solent timidis commutationem : fidem inspirare non possunt . ambros. epist. . london , printed by j. m. for henry cripps and lodowick lloyd , . some queries concerning the duty of the civil magistrate , in , and about his publique interposure in matters of faith , the worship of god , and the promoting christian religion . i. whether any thing be incumbent by way of duty upon the civil magistrate , being christian , simply in respect of his office or place of magistracy , because of his being christian , which would not have been matter of duty to him , in cafe he had been pagan , and not christian ? or whether the office and work of the civil magistrate , as such , be not entire within it self , and consisting within its own appropriate bounds and limits ; so that nothing more accrues unto him , by way of duty , in his office , by his being christian ; nor is any thing , which is matter of duty unto him , as a magistrate , diminished or taken off from him , by his being , or turning , pagan ? and if so , whether doth god require of a pagan magistrate , that according to his present judgment and conscience , he should interpose and umpire with his authority in matters of christian belief , or in things appertaining to the worship of god ? ii. whether doth it appertain to the civil magistrate , as such , to provide by civil penalties , as by disgracing , fining , imprisonment , death , &c. for the observation of any other law in his territories , but of the law of nature only ; and of this so far only , as either it clearly dictateth or prescribeth the doing of such things , which have a rational connexion with the welfare , honor , and prosperity of that community of men , which is under his inspection and government ; or as it , with like clearness , restraineth the doing of such other things , which are in the eye of reason contrary hereunto ; considering that matters of a more spiritual nature , and such which relate either by way of sympathy , or opposition , only to an holy and humble walking with god , and not properly or directly to the civil interest , are of another cognisance , and committed by god to the care and faithfulness of ecclesiastical magistrates , in conjunction with the common councel of such christian churches , which are under their inspection , respectively ? iii. whether is the consent of the generality of the inhabitants of many nations , in one and the same principle , ( especially relating to the maintenance and upholding of their respective idolatries and superstitions , ) any competent or sufficient proof , that this principle is agreeable to the light , or law of nature , or safe for christians to practise and walk by ; considering , that the devil ( the god of this world ) laboreth in the very fire to corrupt the judgments , to blind the understandings , to pollute the consciences of men in matters appertaining to the worship of god , and hath so sadly prevailed over the world herein , as we generally know he hath done ? or whether is that principle of mahometanism , according unto which the men of this superstition judg it lawful to put a christian , or any other person , to death , who shall in any of their territories , call mahomet , accursed ( wherein probably many other idolatrous nations accord with them , in reference to their respective gods , so called ) a sufficient ground for christians to put a mahometan to death for calling christ , accursed , in their dominions ? or in case a christian state should thus practise , would it not be a snare of confirmation and obduration upon the mahometan in his way ? iv. whether our saviours intent in the parable of the tares , where the housholder forbiddeth his servants to gather up the tares , lest whilest they gathered up these , they plucked up the wheat also b , was not to prohibit such magistrates , who are christian and orthodox , the exercising of any degree of severity against blasphemers , seducers , heretiques , erroneous persons , &c. simply as such , for this reason , lest by such an example they occasion , or be accessary unto , the exercising of much greater severity by idolatrous and heretical magistrates upon christians , and godly persons , that are orthodox and sound in their judgment ? and whether is not this sence of the said passage , argued and asserted from the context it self , and by other arguments , against all reasonable contradiction , in a discourse ( not many years since published ) entituled , hagiomastix , &c. pag. , , , , , , , . as also in another discourse printed not long after , and with relation to it , entituled , a postscript , or appendix , p. , . v. whether is that right of power to interpose in matters of religion , as in punishing idolaters , seducers , false prophets , &c. which seems to have been given to the civil magistrate amongst the jews under the mosaical dispensation , any reasonable or competent ground on which to judg , that civil magistrates now , under the gospel , and amongst the gentiles , ought to assume ( yea , or lawfully may assume ) the like power ? or are there not many reasons , and these pregnant and undeniable , to prove the contrary , extant in the discourse mentioned , entituled , hagiomostix , pag. , , , , , &c. vi . whether the lord christ himself , did not strictly charge his disciples themselves , as well as others , not to accept of the title of rabbi , or masters , from men , in these words , but be not ye called , rabbi c ? and again , neither be ye called masters ? and whether they do not much more then accept of these titles , even compell men to give them unto them , who under civil mulcts and penalties shall exercise a magisterial jurisdiction over the judgements and consciences of men in matters appertaining to god , requiring of them either to beleeve such or such doctrines , or to submit to such or such practices , whilst their judgments and consciences remain unsatisfied and unconvinced of the truth of the one , and lawfulnesse of the other ? vii . whether may the civill magistrate , who derives and receives his power of magistracie from the people , lawfully exercise by vertue of his office , any other kind of power , or any further degree of power , then may lawfully be delegated unto him , and intrusted with him , by this people ; yea , or may he lawfully exercise any further degree of power then may reasonably be presumed that the people intended , or at the utmost ought to have intended , to confer upon him , or put into his hand ? if he may , from whom , or by whom , shall this surplussage of power be conceived to be derived unto him ? or upon what account can be justifie himself in the exercise of it ? if he may not , then by what right can he exercise any power in matters of faith , or over the judgements or consciences of men , in as much as the common people from whom he receiveth the intire body or sum of that power , which he administreth , have no right at all , nor colour of right , to delegate unto any man any authority or power to intermeddle or officiate in one kind or other in the affairs of jesus christ , and his kingdom , or to regulate ( authoritatively ) the judgements and consciences of men ( no , not their own ) in little or much , in things appertaining unto god ? viii . whether did not the lord christ rebuke his disciples ( and this somewhat roundly ) who desired a commission or authority from him to call for fire from heaven , as eliah formerly had done , to consume those , who refused to receive him ; did he not ( i say ) sharply reprove them in saying to them , ye know not what manner of spirit ye are of a ? [ meaning , that they did not consider the nature of the gospel , and what lenity ought to be shewed towards sinners , in order to the propagation thereof , above what the severity of the law admitted . ] and doth not the reason which he immediately subjoyneth , plainly shew this to have been his meaning ; for the son of man is not come to destroy mens lives , but to save them ; as if he had said , the end ( or , one great end ) of my coming into the world , was not that any mans life should be destroyed , or taken from him for my sake , or for any injury done unto me b ; but that i might mediate , perswade , and prevail with those , who otherwise are severe against offenders , as you are , to exercise all lenity and patience towards them , and to be tender over their lives , in order to the salvation of their souls ? ix . whether , as the ancient saying amongst the fathers was , sanguis martyrum , semen ecclesiae , i. e. the blood of the martyrs was the seed of the church , so it be not altogether as true , and this upon the same account in reason , and experimented accordingly in all ages , that sanguis haereticorum , semen haereseos , the blood of heretiques is the seed of heresie ? and whether is not that saying of tacitus , punitis ingeniis gliscit authoritas , punishment doth but make the authority and credit of any mans wit , or parts , to glow , shine , and prevail the more , altogether as true in re ecclesiasticâ sive christianâ , in matters of an ecclesiastical or christian , as of a politique or civil , import ? x. whether had not an vzzah an honest and upright intention to accommodate the ark , and to preserve it from harm by shaking , when he put forth his hand to keep it steady by holding it ? and whether was not god offended with him notwithstanding , making a breach upon him by slaying him in the place ? or was the ark of god in any real danger of suffering inconvenience by the shaking of the oxen , in case vzzah had not intermedled to prevent it ? xi . whether might paul in his days have been lawfully punished by the civil magistrate in ephesus , for that sedition , or tumult , which was occasioned in this city , by his preaching the gospel , and paricularly of this doctrine , that they be no gods which are made with hands ? it not , whether may such ministers or preachers , upon occasion of whose preaching tumults are frequently raised by rude and inconsiderate people , be punished by the christian magistrate upon this account ? or ought not rather the heads and principals in such tumults be enquired out , and punished ? xii . whether are not , formality , hypocrisie , simulation , dissimulation &c. in , and about the worship of god , sins of an high provocation in the sight of god ? if so , is it not simply unlawful , either for the civil magistrate , or any other person whatsoever , either to compel , or to invite or tempt , unto any of these sins ? or is not the punishing of such persons , for not frequenting the publique places of divine worship , who have no sense of a deity ; or others , for not coming , or joyning in , a state-worship , whose judgments and consciences inwardly abhor such a worship , as much as a compelling of men unto those sins ? or whether is a christian state any whit the more like to receive countenance or blessing from god , for such practices in it as these ? xiii . whether was it reasonable , or at all pleasing unto god , that pharaoh and his taskmasters should require of the israelites their full tale of work , and yet not give them straw ? or is there any whit more reason or equity , that magistrates should require subjection unto such laws from men , to whom they neither give ( nor indeed are able to give ) either wisdom or strength , whereby they should be enabled to yield such subjection ; at least if it be supposed that they have no sufficiency of strength and power in this kind given unto them by any other ; yea such a sufficiency , whereby they are enabled to yield this obedience or subjection under any temptation whatsoever to the contrary ? or is it a thing equitable or lawful to impose mulcts and penalties upon blind men , whose eyes were put out by their parents , because they see not ? xiv . whether can there any thing demonstratively , yea or probably , be concluded for the punishing of idolaters by the civil magistrate , from this passage in job ; if i beheld the sun when it shined , or the moon walking in brightness : and my heart hath been secretly enticed , or my mouth hath kissed my hand ; this also were an iniquity to be punished by the judg c , &c. considering , . that these words , to be punished by the , have nothing in the original corresponding with them , but are inserted by the translators upon their own account , as the different character , wherein they are printed , importeth . . that this latter clause , this also were an iniquity to be punished by the judg ( upon which the stress of the pretended in●erence lieth ) is thus rendred , out of the hebrew , by arias montanus : etiam hoc iniquitas judicata ; i. e. this also [ is , or hath been ] an adjudged iniquity ; meaning , that such a practice , or practices , which job had now mentioned and described , had been adjudged , [ viz. by men fearing god ] or rather was to be adjudged by all men , impiously sinful . . that though the english translation of the said clause be admitted , yet it is no ways necessary that by the judg therein mentioned , we should understand the civil magistrate , or any earthly judg , but rather the judg of all the earth , god himself . . ( and lastly ) that the sin of idolatry was not like to be punished by the judges of the earth in jobs days , being for the most part , if not generally , idolaters themselves ? xv . whether is then a sword put into the hand of the civil magistrate for the punishment of false teachers , by this passage in zechary ; and it shall come to pass that when any shall yet prophecy , then his father and mother that begat him , shall say unto him , thou shalt not live : for thou speakest lyes in the name of the lord : and his father and his mother that begat him , shal thrust him through , when he prophecyeth d ; considering that many worthy expositors , as well ancient , as modern , understand the words in a figurative sence ; yea and mr deodate , who lived where high presbytery had her throne , as likewise our english divines , though desirous to enthrone the same government also amongst them , yet in their joynt labor of annotations upon the bible , plead for the same interpretation ? this with much more , for the opening the mind of the holy ghost in the said passage of scripture , is to be seen in a small discourse written upon this account only , published some years since under the title of a postscript , or appendix , being an explication of zech. . . xvi . whether was it not the sence of christian antiquity even after constantine's days , that the civil magistrate , as such , had no right of umpirage in matters of christian religion ? and whether doth not this sufficiently appear by these and such like passages of ambrose in his thirteenth epistle , written to the then emperor , valentinian . when did you hear , most gracious emperor , that laicks [ i. e. persons in no ecclesiastical , or church office ] did ever censure , or sentence any bishop [ or pastor of a church ] in matters of faith [ or christian religion ? ] and again : your father ( through the goodness of god ) having lived to maturity of years , said , that it did not belong to him to give judgment between bishops , [ meaning , as before , in causâ fidei , in a case of faith , or christian belief . ] so also : the law of god hath taught us what we are to follow [ or believe , ] the laws of men cannot teach us this . they may extort from persons timorous a change [ of their former profession , ] but they cannot inspire [ them with an inward ] belief [ of what they outwardly profess e ? ] now i● the sence of antiquity was , that the supreme magistrate , though christian , was not to umpire between bishops , or pastors of churches , in matters of faith , evident it is that they were of the same mind touching his incompetency to judg between other persons also in like cases ; and consequently that matters of faith did not at all appertain to his cognizance , as a magistrate . for the reason why they conceived that it did not belong to the emperor to judg between bishops in cases of faith , could not be any consideration of the particular qualitie , rank or function of these persons , but onely the nature and qualitie of those things , being spiritual , about which they were at variance amongst them elves . this plainly appears by the expresse specification ( in the words cited ) of those cases wherein the emperour ( as they conceived ) had no right of decision between the persons mentioned , as viz. in matters of faith : which clearly supposeth , that in other cases viz. such which are of a civil nature and cognizance , they had the right and power we speak of ; however the . church of rome hath since apostatized from this truth ( with many others ) and imbraced a lie in stead of it . of like impott with the former is that passage of tertullian , where he saith , that it is palpably unreasonable , that men who are free , should be forced against their wills to sacrifice ; when as it is the willingnesse of the mind that is required in all divine services ; yea it may well be judged ridiculous that one man should be compelled by another to honour the gods , when as he stands bound at his peril to render these propitious unto him of his own accord , a &c. xvii . whether the lord christ hath not expressly charged all men without exception not to call any man , father , upon the earth , in these words , and call no man your father upon the earth , for one is your father which is in heaven c ? and whether do not they sin with an high hand against this charge , who shall receive , or consent unto , any doctrine , or submit unto any practice in , or about the worship of god , upon the account only of such or such a mans , or of such or such mens judgement or authority , and without any satisfactory ground within themselves , that such , whether doctrine , or practise , is agreeable to the word of god ? xviii . whether are any two , four , or six persons , suppose all of them godly , learned , and competently ( yea let it be , if you please , excellently ) quilified for the ministry of the go●●el , competent judges of the gifts , parts , and ministerial abilities of many thousands of their brethren ? or is it christian or meet to make or set up nebuchadnezzars in the church of christ , persons ( i mean ) who shall ecclesiastically slay whom they will , and whom they will keep alive ; set up whom they will , and whom they will , put down ? or in case it shall be judged expedient for the affairs of the gospel , that any such number of persons be invested with such a prodigiousness of power , who are competent judges of the meetnesse , or worthinesse of persons to be intrusted herewith ; especially where there are so many thousands , as this nation ( through the abundant blessing of god upon it ) affordeth , of very excellent abilities and endowments , amongst whom it is next to an impossibility for men to single out any two , four , or six persons , to whose worth and abilities all the rest shall by any law of god , or of equity and reason it self , stand bound to stoop or do homage ? or is it not a solecism in reason and conscience , that greater parts , learning , and worth , should be compelled to go on foot , whilst those which are meaner and more servile are made to ride on horses ? xix . whether in case any two , four , or six persons shall be advanced to that power and interest now mentioned , are not they like to be the men , who wear soft raiment , and live in kings houses ; i mean , whose applications have been to the greatnesse of this world , who by ignoble artifices and compliances have infinuated themselves into the familiarity and friendship of the anointed cherubs of the earth , and such , who being ascended on high , are able to give gifts unto men ? and whether are such persons as these , who cannot , charity her self being judg , but be judged great lovers of this present world , meet to be intrusted with that high umpitage specified , in the affairs of jesus christ ? xx . whether hath not god in his word directed , prescribed , and injoyned all methods , waies , and means any waies necessary ( at least so judged by him ) for the propagation of the gospel in the world ? if so , is not any additional course , or device of men in order hereunto ( i mean any such course , which is not reducible to some , or other , one , or more , of the means prescribed by him ) a constructive insinuation , either that men are wiser , or else more provident and careful , of saving the souls of men , then god himself ? or is the device of authorizing a small number of men to commission whom they please for the preaching of the gospel , and again to exclude whom they please from preaching the gospel , either any of those means , which god hath sanctified for the propagation of the gospel , or reducible to any of them ? xxi . whether since the days of christ , and of his apostles , can it be proved , or is it in it self at all probable , that ever any person , who preached the gospel , how faithful and serviceable soever to god and men in his way , was wholly free from error , or universally orthodox ? or can it reasonably be thought either pleasing to god , or profitable unto men , or advantagious to the gospel , that no man should be admitted to the preaching of it , but only those , who shall be adjudged by a few men , and these in some things ( without all doubt or question ) possibly in many things , weak and erroneous themselves , to be throughout the whole circumference of their faith unspotted with error , and in all their tenents and opinions unquestionably orthodox and sound ? or , in case some heterodox or unsound opinions may be tolerated in those , who shall be permitted to preach the gospel , what , or of what nature , or to what degree dangerous , may these opinions be ? or who , according to the word of god , shall be judged meet to umpire in this so great and difficult an affair ? xxii . whether is it meet or christian , for any man , or any number of men ( especially for any smaller or inconsiderable number of men ) to presume so far of their own gifts , abilities , wisdom , learning , knowledg , insight into the scriptures , &c. as to judg themselves worthy or meet to prescribe authoritatively , and to the exposing of those , whom they shall make delinquents , to civil penalties or inconveniences , unto the gifts , parts , learning and knowledg of other men , and these ( probably ) no ways inferior , possibly superior to themselves , in all such qualifications and endowments ? or is it christian or reasonable , either to tempt men into such a conceit , or to indulge men under such a conceit , of themselves , by delegating such a power , or authority unto them ? xxiii . whether is it not generally held , and maintained by our best protestant writers , divines , and others , against papists , that even general councels themselves may err in matters of faith ? and that there is no infallible judg on earth in controversies incident to christian religion ? xxiv . whether is not the manifestation of the spirit ( as the apostle termeth the manifest gifts of the spirit of god ) given to every man to profit withall ? if so , who can with a good conscience inhibit such from publishing or preaching the gospel , upon pretence of an unsoundness in some disputable opinions , or for want of that , which some men call ordination , whose abilities for that work are at least competent , and the exercise of them desired by many for their edification ? xxv . whether did those christians , who , upon occasion of a great persecution raised against the church at jerusalem , being scattered abroad , went every where preaching the word , pass any test of their abilities , or sufficiency for the work , before they put forth their hand unto it ? or is their fact in preaching the gospel upon such terms , and before any publique approbation , any ways censurable by the word of god ? xxvi . whether is it likely that persons called to the work of magistracy and civil government , upon which very thing , if conscientious , they do attend continually b , and so have little time to wade into the depths of controversal divinity , or to inform their judgments throughly on which side of the way the truth lieth in many difficult and abstruse questions , much agitated and debated by studious and learned men , should be able to distinguish ( as it were by the face ) who are the orthodox , and who the heterodox men ? and if this be not likely , whether can they reasonably claim any such interest or right of power , wherby to nominate and appoint men for the tryal of the meetness of all other men , for the work and service of the gospel ? xxvii . whether such persons , which shal be nominated and appointed by the chief rulers in a state , to adjudg the meetness , and unmeetness of men for preaching the gospel , are not like to be of a state religion ; i mean , to be every ways conformable in their judgments to such tenents and opinions in religion , which that state , or generality of people in that state , consent unto , hold , and maintain ? and if so , whether are they not like to be corrupt , rotten , or unsound in many of their religious principles , or opinions , considering , . that ( for the most part ) men in rule , authority , and power , are enemies to jesus christ c , and so not like to receive the gospel in the purity and truth of it . . that the generality or great bulk of people in any state ( who generally are of the same religion , both for principles and practice , with their supreme heads and governors , as these likewise are of the same religion with them in both ) were never known to have embraced , or admitted such evangelical doctrines , or truths , which are clearly and plainly destructive to the flesh , or whose faces are directly set against their corrupt , sensual , profane , and vain practices and ways ; nor is it ( indeed ) in it self a thing any ways likely ever thus to be ? xxviii . whether are not all men bound to pray , that the lord would send forth laborers into his harvest a ; and if their prayer in this behalf be ( as it may , and ought to be ) effectually fervent , whether shall it not prevail , and consequently will not the lord of the harvest himself send forth laborers hereinto ? if so , are not such persons , who shall be commissioned with power to elect and reprobate whom they please , amongst those whose hearts shall stir them up to labor in this harvest , more like to refuse or keep back those ( at least some of them ) whom the lord shall send forth ( i. e. shall stir up their hearts to go ) into this harvest , then any wayes to accommodate him in his way , or to promote the harvest-work it self ? xxix . whether is there any whit more ground for the civil magistrate to act out of his sphere , ( i mean , in matters which are not of a politick or civil , but of a spiritual or ecclesiastick consideration ) then there is for the church magistrate , or ecclesiastical elder to act out of his , and to interpose in matters of state , and civil policie ? and if the lord christ refused to arbitrate in a civil case between brethren , replying to him that desired it at his hand , man , who made me a judg , or divider over you ; a whether hath not the civil magistrate , as much , or more , reason to disclaim all interposure , as a magistrate , in spiritual affairs , and to say unto those , who shall desire or expect any thing from him in this kind , who made me an ecclesiastical judg , or spiritual decider over you ? xxx . whether , when the apostle , speaking of the civil magistrate , saith of him , that he is the minister of god , a revenger to execute wrath on him that doth evil , b are these words , him that doth evill , to be extended as well to him that is a spiritual delinquent or evil doer onely ( viz. ) that teacheth false doctrine , reproveth or disparageth him that teacheth true , worshippeth god in a false manner , or otherwise then he ought , &c. or to be confined to such evil doers onely , who sin against the clear light and law of nature , or the lawful politick constitutions of the state where he lives ? or hath it not by sondry undeniable grounds and reasons been proved , that the said words ought to be thus limited and understood , in the discourse formerly mentioned under the title of hagiomastix , pag. . , , , , &c. finis . notes, typically marginal, from the original text notes for div a e- b mat . c mat. . . a luk. . , , b ultra naturam aliquid monet , nempe inimicos diligendos esse , adversarios veritatis tolerandos &c. — docet item regnum ▪ dei non esse regnum in quo gladiis et fustibus res agatur . marlorat . exposit . ecclesiastica in luk. . . acts . , , &c. c job . , , . d zech. . . e quando audisti , clementissime imperator , in causa fidei laicos de episcopo judicasse ? pater tuus ( deo favente ) maturicris aevi , dicebat , non est meum judicare inter episcopos . dei lex nos docuit quid sequamur ; humanae leges hoc docere non possunt . extorquere solent timidis commutationem ; fidem inspirare non p●ssunt . a facile iniquum videtur liberos homines invites urgeri ad sacrificandum ; ( nam & alias divinae rei faciundae libens animus indicitur ) certe ineptum existimaretur si quis ab ali● cogeretur ad honorem deorum , quos ultro sui causa placare deberet , ne prae manuesset jure libertatis dicere , n●l● mihi jovem propitium , tertul. apol , c. . c mat. . . acts . , b rom. . . c cor. . compared . a mat. . a luke . . b rom. . a relation of the christians in the world pagitt, ephraim, or - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a relation of the christians in the world pagitt, ephraim, or - . [ ], , [ ] p., folded leaf of plates : map. printed by i okes, london : anno domini . author's name appears at end of dedication: ephraim pagitt. errata: p. 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general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- early works to . christianity and other religions -- early works to . church history -- early works to . christians -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion perlegi tractatum hunv cui titulus est ( a relation of the christians in the world ) eumque typis mandari permitto . iulij . . sa. baker . a relation of the christians in the world. revelations . . after this i beheld , and loe , a great multitude which no man could number , of all nations , and kinreds , and people , and tongues , stood before the throne and before the lambe . london : printed by i. okes. anno domini . . reverendissimo in christo patri ac domino honoratissimo , domino gulielmo cantuariensi archiepiscopo , totius angliae primatiac metropolitae , regiae majestati à consilijs sanctioribus , academiae oxoniensis cancellario , & patrono suo colendissimo . habes in libello isto ( amplissime praesul ) ecclesiae catholicae statum , et pomoeria . in quo , augustam ecclesiam catholicam , non angustis modo romani pontificis limitibus , ( ut incassum somniant pontificij ) circumscriptam ; nec in obscuro aliquo , ut africae , angulo , ( ut non minus olim vane concluserunt donatistae ) coarctatam ; sed vere catholicam : hoc est , universaliter extensam , & ab oriente in occidentem , et a meridie in septentrionem sparsim diffusam videri licet . et mihi certe summa delectatio , et consolatio fuit , cum legendo invenissem , et contemplando intellexissem , quam magna sit domus dei omnipotentis ; quam ingens possessionis ejus locus ; quam fortis ecclesia , columna dei viventis ; contra quam , nec tyrannorum bujus mundi malitia , nec potestatum infernarum astutia , quicquam sint praevalitura . de dedicatione huius operis , ( cum argumentum sacrum sit , ac ecclesiasticum ) non diu deliberandum fuit , cuius tutelae consecrarem . tibi ( illustrissime ac reverendissime praesul , ( qui in anglia nostra summus es sacrorum praeses , et ecclesiae patronus , non vigilantissimus modo , sed et verissimus , ) optimo iure dicari debet . ignosce itaque ( reverendissime praesul ) huic meae in dedicando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : et dignare etiam ( suppliciter oro ) hoc meum qualecunque sit opusculum , sub alarum vestrarum umbra protegere . ego sane iam annosus , et senio confectus , hoc opus non sine magno labore & multis vigilijs concinnatum , ad lucem publicam , ( reverentiae vestrae patrocinio fretus , ) fidens expono . mibi quidem , in istiusmodi rhapsodijs conscribendis , coepisse sat est . nunc , ut alij , longe me eruditiores , ad gumentum isthoc prosequendum et illustrandum instigentur , vestrum erit . quod ut usui publico sit , deum optimum maximum precor , per iesum christum , ut authoritatem vestram ecclesiae tranquillitati quam diutissime servet . amplitudini vestrae addictissimus , & reverentiae vestrae servus humillimus , ephraim pagitt . in europe are sorts of christians the protestants papists moscouits greekes these two last agree with the protestants and are not subiect to the pope in africa are the cophtie under the patriarch of alexandria and the abassin christians in aethiope under theire abunna or patriarch in asia are the christians under the patriarch of ierusalem , and antioch , the armenians , georgians , circassians christians in cazan and astracan ect . under the patriarch mosco . of asia the lesse , & under the patriarch of musall , the iacobits , christians of s t thome maronites ect a relation of the christians in the world . having made a diligent enquiry of the estate of the church of god upon earth , i doe finde , that it is not confined to any one country or nation ; nor impaled within any one bishops dioces ; but truely catholick or universal , dispersed over the face of the whole earth . our blessed lord and saviour being ready to ascend into heaven , commanded his apostles , saying : goe yee and teach all nations , baptizing them in the name of the father , of the sonne , and of the holy ghost ; and this his commandement the holy apostles ( being inspired from above ) put in execution . they went forth and preached every where , the lord working with them . in the ecclesiasticall histories the countries and nations are named in which , and to whom , they preached . and although some are perswaded that those churches are altogether perished , or become hereticall ; yet according to our lords promise of assistance ( not only to his holy apostles , viz. i am with you alway but also to their successors preaching after them even to the latter end of the world ) christianity in the substantiall and essentiall points of it remayneth in many of these countries to this day . and truly it is to mee a matter of great consolation , ( in so many changes of this vvorld , and oppositions of wicked men against them that doe professe the name of our lord iesus christ ) to see the church of god preserved , and propagated upon the face of the earth : and not only the doctrine of christian religion but also the ancient ecclesiasticall policie and government of bishops to be mainted , and defended , ( through the providence of almighty god ) not only by christian princes , but also by mahumetan and pagan kings . the world may be divided into the old , known to the ancients which may be subdivided into europe , asia , africa , new , late found out which may bee sub-divided into america . the north and south unknown lands . evrope hath in longitude ( as some write ) from the further part of ireland west , and the river tanais east , about miles , and in latitude miles , or there abouts . affrica is about twice as large as europe ; and asia is esteemed to be larger than them both . i finde in europe foure sorts of christians : viz. protestants , romanists , muscovites , and greeks . the protestants who inhabit the kingdomes of england and scotland , being about miles in compasse , and ireland conteyning about miles in length , and in breadth . gildas writeth , that britanie received the faith in the time of tiberius . nicephorus , dorotheus , and others also write , that the ecclesia occidentalis , reformata in regnis , angliae . scotiae , hiberniae , daniae , norvegiae , succiae , transilvaniae . inhabitant etiam hi christiani , pontifi . cijs mixti , germaniam , poloniam , eranciam , helvetiam , rhetiam , hungariam , bohemiam , belgiam . pontificia , in hispania italia , francia . nhabitant etiam hi christiani , protestantibus mixti partem germaniae , poloniaae , franciae , belgiae , helvetiae , rhetiae , hungariae , bohemiae . orientalis graeca , sub patriarcha constantinopolitano , antiocheno , alexandrino , hierosolymitano , moscoviae , bulgariae , iberiae seu georgianorum . chaldaea , aut chaldaeis lingua vicina : haec ecclesia dividitur in eam cui imputatur , quod sit nestoriana sub patriarcha de mosul alijsque●hichristiani mahumetanis & infidelibus mixti , inhabitant , babyloniam , assyriam , mesopotamiam , parthiam , mediam , catthaiam , tartariam , indiam , &c. monophysitica armeniorum , iacobitarum , coptorum seu christianorum aegyptiacorum , aethiopum seu abassinorum . apostle simon zelotes preached in britanie , and that he was crucified , & lyeth buried there : some suppose that he came with ioseph of arimathea into britanie : which ioseph you may read in cardinal baronius his annals , to have arrived here about the five and thirtieth yeare of our lord. aristobulus , one of the seventy disciples , was one of the first bishops of britanie . the memory of these arch-bishops following , ( viz. ) of patrick in ireland , palladius in scotland , and of david in wales ; who preached the most sweete name of our lord and saviour iesus christ in these countries before named , will never be forgotten . in st. peters church in cornehill , london , remaineth a monument , declaring that king lucius founded that church for a bishops see , and of a succession of arch-bishops there for yeares . elvanus sate arch-bishop there , by whose preaching , with others , king lucius had beene converted : as also restitutus , a married bishop , who with other british bishops subscribed the synode at arles , anno . neither is vodinus , one of the arch-bishops of london , to be left in oblivion , who was murthered for reproving king vortiger for putting away his wife , and marrying rowen daughter to hengist an infidel . reverend bede telleth us of many learned men and bishops , in britany before and about the comming of austin the monk : as also of bishop aidan and finan , who are at this day reckoned among the romish saints although they would have no communion with the said austin . likewise , arch-bishop cranmer , bishop ridley , bishop latimer , and others , who restored religion to the ancient purity , and sealed their confession with their blood , will be had in everlasting memory . there are now in the kingdomes above named eight arch-bishops , and about eighty bishops . the clergy in these kingdomes are learned , best provided for , and the most honorable of the reformed churches . the bishops are barons , and sit in their parliaments : and two of the english bishops , viz. durham and eley , have some regalities in their diocesses . in ancient time the kings of england placed clergy-men in the greatest offices of the kingdome . the protestants also inhabit the kingdome of denmark , with the balticke islands , and the great islands in the ocean , as islands part of freisland . the kingdome of norway being in length about . miles , and not halfe so much in breadth . there are in denmarke and norway two archbishopricks , and foureteene bishoprickes . these kingdomes received christianity from the apostles or disciples , as merman * affirmeth . there were two danish bishops in the first councell of nice , viz. marcus metropolitanus & protogenes . the kingdome of sweden bigger then france and italy , in which kingdome is one arch-bishopricke , and seven bishopricks . the kingdome of transilvania in a manner intire . in the kingdome of poland ( being of no lesse space than spaine and france laid together ) the protestants in great numbers are diffused through all the quarters thereof ; having in every province their publicke churches orderly severed , and bounded with dioces . there are also in polonia many greeks , or russes , who have eight bishops , whose metropolitane is the arch-bishop of kiovia . these bishops are not beggarly , but well provided for , and of good esteeme . isidore , arch-bishop of kiovia , before named , went to the councell of florence , attended with . horse . there are also many armenians christians , whose bishop is resident in leopolis . in france the protestants had at the conference of poisie congregations . in this christian kingdome , philip the apostle , with many holy bishops , preached the faith : as dionysius disciple of s. paul , the first bishop of paris and martyrs , lazarus photinus disciple of polycarp , and irenaeus b. of lions , hilary b. of poicteurs , who tooke great paines to purge france from the arrian heresie ; remigius bishop of rhemes , who baptized clodoveus the first christian king of france . neither should wee forget germanus bishop of anxer , nor lupus bishop of tros , who crossed the seas to aide the british bishops against the pelagians . the protestants have also the greatest part of germany : all the temporall princes of note , being of late protestants , except the dukes of bavaria and cleere , and in a manner , all the free cities and hanse townes . the protestants detain also in their possessions the archbishopricks of magdenburgh and breame , with the bishopricks unto them belonging . as also the bishopricks of verdden , halberstad , osnaburgh , and minden . when magdenburgh was converted to the faith , albert was there bishop . cresceus disciple of saint paul was one of the first bishops in germany ; and winibrode an englishman , commonly called boniface , is famous amongst the archbishops of ments , whom the pagans murthered in hope of prey , and found only in his coffers a few bookes and relicks . the first bishop of wertburgh was burchard a britaine : this bishop is duke of franconia , and lord of part of vortland . the first archbishop of breme was ausgarius , who converted erick the third king of denmarke . also in these later times , the memory of doctor luther , ( who caused reformation in some parts of germany ) is very precious in the countries by him reformed . they have also halfe the netherlands : there were lately bishops in these parts , as amongst others , amandus bishop of utrecht , who converted the gauntois to the christian faith. as also frederick , bishop of the said see , who for reproving lodowick the emperour , for keeping iudith , was put to death , but now in these countries , and some others , they have no bishops : but appropriating the church-livings to themselues , they give their ministers pensions . but i fear , that in this their taking to themselves the church-livings , set apart by their fore-fathers for the service of almighty god , and paying their ministers pensions , they doe no otherwise than a king of spaine did , who taking very much from the church , built a monastery , or two ; of whom the proverbe went , that he had taken a sheep from almighty god , and given him again out of it the trotters . now what the miserable effects are , which follow upon the want of bishops in those countries , let the abundance of heresies , sects , schismes , and religions amongst them , testifie to the world . also , they have more than halfe switzerland , and the grisons country , in which countries have beene many bishops . the protestants also live mingled with the romanists in hungarie , austria , bohemia , piemont , and other places . severinus is accounted the apostle of austria . in those countries have beene many holy bishops and doctours , who have shined like stars in the firmament , illuminating the darknesse of the blind world , with the light of their celestiall doctrine . the second sort of christians in europe , are the roman catholicks : who inhabit spain , being in compasse miles , or thereabouts , in times past divided into many kingdomes ; but now united into one . in this great kingdome , are about eleven archbishops and many bishops , men of great dignity and estate . saint iames is affirmed to be the apostle of spaine , as also saint paul : osius bishop of corduba , ( whom constantine honoured for the marks of iesus christ that he bore ) and isidore bishop of sivill , are famous for opposing the arrian hereticks with illefonsus archbishop of toledo , isidorus scholer , fulgentius , and others . the revenues of the spanish bishops are very great . as the archbishop of toledo hath ducats per annum : more than some kingdomes . italie , being as some write miles in length , and in breadth from the adriatick sea to the ligurian shoare miles , growing narrower in breadth , untill it shut itselfe into two hornes , either of which are not above miles in bredth . of this country the king of spaine hath a part ; as the kingdome of naples and the dutchie of millaine . in it also , the venetians ; the duke of florence , and other princes and common-wealths have severall dominions . in italie also resideth the bishop of rome , who as hee hath many cardinals , metropolitans , archbishops , and bishops under him ; so also many temporall dukedomes and principalities , of which he is absolute prince and lord. the bishops of rome for the first yeeres , were most of them martyrs : as clement who was tied to an anchor , and cast into the sea : fabian , who did prohibit the emperour philip to enter the church without some shew of penitence : cornelius who was banished , revoked , whipt and beheaded , &c. paul and barnabas preached christ first in rome : and afterward , was the first bishop of millaine , where saint ambrose also sate . france , mingled with protestants as before , being about leagues square , in which is reckoned , loraine , saboie , and avignion ( belonging to the pope ) and geneva with foure territories not subiect to the french king. the church gallican is best priviledged of all the churches in christendome , that are under the pope . it is more free from payments to the pope than the church of spaine : as also to the king they pay only the disme ; whereas in spaine the king hath his tertias , subsidio , pila , escusado , in all , a moitie of the church-livings . in france are reckoned archbishopricks , bishopricks , archpriories , abbeyes , priories , nunneries , parish priests , convents of friers , commendants of the order of the knights of malta : six of the french bishops are peeres of france , who are to aid the king with their councell . poland , mingled with protestants and greeks , as before : there are in poland two archbishopricks , and many bishopricks . the archbishop of guesne is primate , and in the vacancy hath regal authoritie , precedeth in councell , proclaimeth the new king , &c. some part of germany , in which country are reckoned seven archbishops , and about bishops : three of their archbishops are princes electours . halfe the netherlands in which there are two archbishopricks , and many bishopricks . one third part of switzerland , and the grisons country , austria , hungaria , bohemia , and some other countries , mingled with protestants as before . the third sort of christians in europe , are the moscovites vnder the great emperour of moscovia , whose dominions in europe and asia : extend from narve to siberia , west and east about verstes , and from cola to astracan , north and south or thereabouts . a verst is about three quarters of a mile . they received the christian faith from saint andrew the apostle , as their histories report . they have the holy scriptures in their owne tongue translated by st. ierome , they use the service of st. chrysostome , translated into the vulgar ; neither is their clergy mean , base or beggarly . the now emperour michael honoured his father theodore with the patriarkship of mosco : their patriarke , metropolitanes , arch-bishops under him are men of great dignity and honour : what their clergy want in learning , they have and make good in devotion and holinesse of life . some of their bishops have , some rubbles per annum . the fourth sort of christians are the greekes vnder the patriarke of constantinople , who live mingled with the turks , and make two thirds and more of the inhabitants in many places of the turkes dominions . the grand signior alloweth the christians the liberty of their religion , they paying a tribute , and the bishops their ecclesiasticall government . the patriarkship of constantinople being voyd , sultan mahumet the emperour , that subdued constantinople , invested gennadius into it with great solemnity , giving to him his pastorall staffe , and many gifts . this patriarke had provinces under his iurisdiction : and yet hath at this day many metropolitans , arch-bishops , and bishops under him . stachis was their first bishop , placed there by st. andrew , and now cyril governeth the patriarchall see , in a continued succession from stachis before named . in this church the holy apostles constituted many bishops : as st. paul placed timothy in ephesus , titus in crete , silas in corinth , silvanus in thessalonica , with others : as st. andrew constituted stachis ( before named ) bishop of bizantium , now called constantinople : philologus bishop in sinope , calistus bishop in nice , polycarp disciple to st. iohn , was bishop of smyrna . in time following , this church had many holy patriarchs , as st. chrysostome , gregory , nazianzen , paul the patriarch , ( whom the arrians banished , and strangled ) with others , who governed this church , whose memories shall remaine for ever . the patriarchs of constantinople , before the turkes conquest , were men of great dignity and estate : as theophylact about the yeare , kept horse : and alexander , an. , died worth crownes . the patriarch now hath ( as chytraeus writeth ) about dollers yearely for his maintenance . he hath also out of moscovia some pension , which was in time past under his iurisdiction . the greekes of corcira , candy , and other islands , are subiect to the venetians , who have arch-bishops , and bishops under them . in asia are the christians vnder the patriarch of ierusalem , who absolutely moderateth in iudea , and over all professors of the greek religion throughout syria . this patriarch hath had bishops under him . st. iames ( called the iust and the brother of our lord ) was the first bishop there , and now theophanes sitteth in that see : simon cleophas succeeded iames : among these bishops cyrillus was famous , a man greatly hated by the arrians , and deposed by them . this church is most ancient : the law went out of syon , and the word of god from ierusalem . this city was emporium , the mart of the christian faith , and the mother of all churches , as theodoret saith . vnder the patriarch of antioch , who had bishops under him . their first bishop was st. peter , and now athanasius . the disciples were first called christians there . ignatius the holy martyr was bishop of this church , and cyril , who was slaine for denying numerian the emperour , sonne of charus , to enter his church , because he had sacrificed to idolls . charus was slaine by thunder , and numerian by aper . the georgians in iberia , who have bishops under their metropolitane , or patriarch . the circassians who inhabite a country about miles long , and miles broad . the mengrellians , who live as the circassians doe , ( by themselves ) not mingled with the mahumetans . the christians in asia the lesse , who except , the cilitians and isaurians are subiect to the patriarch of constantinople . these churches of asia the lesse st. iohn governed , and placed bishops in them . the christians in the kingdomes of cazan and astracan , and other countries in asia , under the dominion of the emperour of muscovia , who hath under him , in europe , and asia , a greater extent of land than the roman catholicks have in europe . all the asiatick christians before named are of the greek communion , and observe the greek rites . the armenians , under their two chiefe patriarchs : one of these patriarchs liveth under the turke , the other under the persian . in cardinall ' baronius annals , you may read of armenian bishops : thaddaeus ( whom they much esteeme ) preached the faith to them : now i heare the patriarch of the greater armenia , to be called moses . as these christians live in armenia the greater and lesser , so also in many countries and cities of asia , africa , and europe . about the yeare , gregory ( whom they call illuminator ) was bishop of armenia , who suffered martyrdome under licinius the emperour . in the yeare , abbas , the persian emperour , put to death of these christians , upon a letter fained to bee written from their patriarch to the pope of rome , acknowledging him to be head of the church . the iacobites , who inhabit a great part of asia , and other places mingled with mahumetans and pagans . their patriarch having many bishops under him keepeth residence in caramite , the metropolis of mesopotamia : wee may reade of a patriarch of the iacobites , in the time of heraclius the emperour . the chaldean and assyrian christians , with others , under the patriarch of mozul , who have many of them their services in the syrian tongue , being the language in which our lord preached . these christians inhabite , mingled with mahumetans and pagans , a great part of the orient ; for beside the countries of babylon , assyria , mesopotamia , parthia , media , &c. wherein many of these christians are found . they are scattered farre and neere in the east , both northerly in cathaia , and southerly in india . trigautius reckoneth metropolitans , viz. of india , china , cambaia , mogor , hilam , nzivin , prath , assur , bethgarmi , halack , passes , mauzeor , xam raziqueor , besides many archbishops , and bishops . cardinall vitriacus in his history of the east , reporteth , these christians with the jacobites , to be more in number then the latines and greeks . these christians were converted by saint thomas the apostle : and in their service-book they have this hymne , as trigantius reporteth . the indians , the chinoises , the persians , and other islanders , and they that are in syria , armenia , grecia , and romania , in commemoration of s. thomas , doe offer prayse to thy holy name . the maronites in mount libanus , who have a patriarch ; and eight or nine bishops under him . the indians of saint thome , so called , because they received the christian faith from saint thomas the apostle . these christians inhabite many places in the east indies , as melia-par ( where saint thomas was buried , and hath a goodly temple erected to his name ) angamall ( where an archbishop resideth ) cranganor , negapatan , vaipecotan and others , trigautius writeth that when the portugals arrived at cochin , that the lord iacob ruled the malabar church , who stiled himselfe metropolitan of india and china , and that ioseph succeeded him . iosephus indus borne in cranganor , in east india also writeth of a great prelat , to whom twelve cardinals were subiect with two patriarchs , and many archbishops and bishops . the chinoises possesse a countrey little lesse then all europe . saint thomas preached the gospel first amongst them , afterwards they had a supply of preachers from iudea . k. tay with neu huanti , reigning in the yeer . they erected a monument , declaring the bringing in of the gospell into china in what provinces it was promulgated , and how many yeeres it flourished . the monument is graven with syrian letters with these words : adam sacerdos presbyter & papalis zinostan seu regionis sinarum : in the margent of this monument , there are divers names engraven of them that brought the sweet name of our lord iesus christ among them , as constantinus saba cusio seu aethiops , dominus sergius , &c. paulus venetus writeth of a christian church in the great citie of quinsay . i read also of gaspara a china bishop . cathaia is one of the largest empires upon the face of the whole earth , in which there be also many christians . they write of a christian king of tenduc , whose native subiects are christians : besides he ruleth farre and wide over many provinces , whose inhabitants are also for the most part christians . to conclude , there is neither speech nor language , but his voice hath beene heard among them . the sound of the gospell is gone out into all lands , and the word of god into the ends of the world. in africa are these christians following vnder the patriarch of alexandria , whose iurisdiction hath been from the river of nilus , to the gaditan straits . in the city of caire only are thought to be christians , saint marke was their first bishop , and now metrophanes governeth and precedeth there , brought up in oxford , sent hither by cyrill the then patriarch to our late lord archbishop of canterbury . in cardinall baronious annalls , you may read of a succession of bishops from saint marke , to gabriell , the then patriarch . there is a service in the syrian tongue , set forth by severus patriarch of alexandria : also a service in the cophts language set forth in print by kirkerus . the cophts are the native eegyptians , and have a patriarch of their owne . moreover demetrius of thessalonica hath set forth a service used in cair , and among the christians in arabia . the holy bishop athanasius , who opposed the arrian world , was sixe and forty yeares patriarch of alexandria , with many other holy bishops , as among others poterius bishop of alexandria , who was slaine by the eutychian hereticks , haled through the streetes , his body cut in pieces , and his entrailes chewed by them . the patriarchs of alexandria have beene great princes , and weare a crowne : his title is oecumenick iudge . so many holy men lived in this church in ancient time , that it was called the paradise of god. the abassine christians , under the emperour of aethiopia , who inhabit many kingdomes of affrica : they received the faith first from philip , and afterwards saint matthew the apostle preached among them : they have a patriarch , or abuna , a-man of great esteeme and estate . their abuna ( when alvares was in aethiopia ) was called marke , a reverend old man , aged about , a man gracious in his speech , never speaking without blessing of god , and giving of thankes : when hee goeth out of his tent he rideth upon a mule , well attended : their churches are builded round , adorned with rich hangings and plate ; they have their service in their owne tongue . zago zabo bugana raze , that is , the vice-roy of bugana , an aethiopian bishop , was sent ambassadour from the aethiopian emperour , to iohn king of portugall , who remained in europe many yeares ; whose confession of faith is set downe by damianus a goes . as also the aethiopian rites are set forth in print by alvares , a portugall priest , who was some yeares leidger in aethiopia , sent thither by the king of portugall . thomas a iesuite writeth of a long succession of the abassin abunas . there is also a succession of the christian abassin emperours , from abraham called the saint , who reigned about the yeare , to abbas and claudius their late emperours : it is reported , that the turke hath subdued much of the prets country ; yet the abassine religion may continue , which the turke taketh not from any . the christians also inhabit the kingdome of cephala . thevet writeth that they received the faith by the preaching of the abassines . . moreover the matacasian kingdome received christianity by the means of the king of cephala . the matacasian king placed over his churches eight bishops , and over them a primate , or patriarch , whom they call elchadie , or ismael . in time past christianity flourished in the north-west part of africa . wee read of synods there of above bishops , and in one province called zingitana , ( where carthage stood ) of bishops to bee under one metropolitane . when these churches flourished , they opposed the iurisdiction of the bishop of rome over them , as appeareth by writings of st. cyprian , st. augustine , the sixt councell of carthage , and by a synod at melevis , in both which the african fathers forbad appeales to rome . in the north-west parts of africa doe remaine onely now two bishopriks : ( viz ) septa and tanger : and whereas in barbary , algier , and other places , there are many thousands of christians in captivity , they are allowed by their patrons , the moores , the liberty of their religion : and the learnedest or eldest , is to the rest in stead of a priest. beside the subiects of prester iohn , very many people of the neighbour kingdomes , mixed with mahumetans , and heathen people doe professe the religion , and rites of the abassin christians , as miraeus affirmeth . in congo , called by some manicongo , there are , or have beene some christians . miraeus reokoneth up a succession of nine christian kings in that kingdome . in monomopata there have bin some christians : and they have had a king baptized . . in the isle of zocotora there are some christians , who have also a protomist , or bishop over them . the portugals and spaniards inhabit certaine townes and forts in africa , as also the english and hollanders reside in some places of africa . miraeus setteth downe alphabetically the bishopricks of africa , and reckoneth about ; but howsoever many of the bishopricks are not , but ruinated and dissolved ; yet the fame of the sanctity , and learning of their holy bishops heretofore , shall continue for ever : as of st. cyprian bishop of carthage : st. austin bishop of hippo : aurelius bishop of carthage : athanasius patriarch of alexandria ; origen , tertullian , arnobius , and others , who governed the church of god after a most singular manner , and having finished their course , rest with god in heaven . but by the way , to adde a word or two , for the better understanding of this my relation : vvhereas you have heard of many bishops in europe , asia , and africa , it will not be impertinent to set downe what manner of men these bishops in the primative church were : for some suppose bishops and elders to be all one , ( which was the herefie of aerius ) and that they lived meanly upon almes and stipends . for the first , the office of a bishop is set downe by st. paul , titus the . and . for this cause i left thee in crete , that thou shouldst set in order things that are wanting , and ordaine elders in every city . here we see elders , or pastors to be in every city : but titus , the bishop , had the charge to order , and ordaine elders for the whole island , in which wee reade cities to have been , besides townes : titus was their first bishop , and there is now an archbishop residing there , who hath bishops under him . for the second , whereas some suppose that bishops then lived upon almes or stipends , heare what saint augustine hath left written of his little bishopricke of hippo , in africa . ( saint augustine was a patricians sonne , and had a faire estate from his father : ) i ( saith hee ) went not from riches , but to riches : my fathers estate left mee , was not the twentieth part in comparison of the farms & other estates which i was lord of by being bishop of hippo. in the epistle of saint cyprian , you may perceive the estate of the church of carthage , of which place hee was bishop . also eusebius setteth downe the condition of the church of rome , under cornelius the bishop and martyr : who had under him clergie men , besides a multitude of widdows and poor , who were abundantly relieved , and lest any man should thinke this to be done penuriously . the said cornelius , writeth to fabian bishop of antioch , that so great a multitude were by the providence of god made rich , and abounding in all plenteousnesse . in ancient time the church goods were divided into foure parts , one to the bishop for the mayntenance of his dignity and state , the second to the inferiour clergy , the third to the poore , and the fourth for building , repayring and adorning of the church , and other uses . but whereas , some think , the chiefe points of reformation to be put downe bishops , and to ceaze upon church-livings , and to put their ministers to stipends . i suppose it to be a great plague laid upon a church , to make their ministers stipendaries : and so to depend upon the benevolences of their people , it being the curse of god denounced upon the priests of the posteritie of elie , to bow for a piece of silver , and to crowch for a morsell of bread : for the miserable condition of stipendarie ministers , reade doctour saravia , who setteth downe the poornesse of their stipends , as also the difficulty of attaining those little pittances allotted to them , viz. that oft the ministers are compelled to travell no small iourneyes to their pay masters , in most humble manner ( as if it were begging their stipends ) and yet many times sent away with empty purses , and laden with reproachfull words , and this not only by the treasurers , but all by men of base condition , as shoomakers , taylors , curriers , &c. who are ready to reproach their poore ministers , saying , you are our servants , wee pay you your wages : he reporteth also that he heard some of their burgomasters say , wee must take heed to these our ministers , especially , that their stipends be not so great : they that too much pamper their servants , shall finde them stubborn and contumacious . the greatest of the primative persecutours , is affirmed , to be iulian the emperour : who although hee set forth no mandate to put christians to death ; yet hee endeavoured by subtile meanes to undoe christian religion : forbidding christian schools , and the use of learning , debarring them from all offices of government , and burthening them with heavie taxes and payments : he robbed the church , and spoyled spirituall persons of their revenues , and tooke away their mayntenance : whereas other tyrants persecuted presbyterors : the presbyters , or ministers iulian persecuted praesbyterium , the whole order of ministers , or priesthood : by which meanes none would apply themselves to the studie of divinitie , when after long , painfull , and costly study , they should have nothing to live upon . such reformations before-named , may rather be called persecutions than reformations of a church . is this a reformation , to dispoyle their bish●ps of their livings , which they enioyed from the very beginning of christianity amongst them , and to root out the very name of bishops from among them . is this a reformation to appropriate to themselves , or convert to prophane uses the livings of their learned pastors , set apart by their fore-fathers for their maintenance , and put them to poure stipends , and oft pay them as the souldiers are paid in some places with flemmish cheese ? is this a reformation to pilfer and pill churches of their plate and rich ornaments , which many a devout saint had offered to the service of almightie god , and to convert them to profane uses , which the very goths and vandals durst not touch ( no not in their enemies churches ) for feare of gods heavy indignation upon them ? is it a reformation to pluck down churches , built to the honour of god with great labour and cost ? ( i have heard one tell me , that he saw the great church at redding , overthrowne with a myne ) god be mercifull to us , and deliver all them that beare the name of christ from such reformations . but whom should i exclaime upon for this exercrable wickednesse : upon the reformers , god forbid ? they i hope , had no such intent , or upon the ministers who had delivered their magistrates from their slavery to the pope : alas , by this meanes they were brought to misery and slavery . but upon some covetous persons , men void of all religion , who under colour of religion and pietie , ioyning with the reformers , made a prey of the church , and brought it to this misery . how can these men expect an inheritance with christ in heaven , who have defrauded him here in earth ? but what do i telling them of heaven . if almighty god did punish ananias and saphyra with suddaine death , who gave much to the church , and kept back only some part dedicated to god , and that of their owne : how shall these men stand in iudgement that never gave any thing of their owne , but have seized upon those livings , which not they , but their pious forefathers , with many execrations had given and dedicated for the service of almightie god. in this their execrable dealing , they have given great offence , not only to the romanists , but to them who are displeased with the roman superstitions and doctrines , and would willingly make a separation from them : but they see in these reformations , not a secession from their enormities , but rather a defection from all antiquitie . in my poore opinion , to overthrow the policie and government instituted by christ in his church , and continued to this our age , and used in all churches else , cannot be a reformation , but rather a deformation . all this i write not that i blame that which is reformed , but for the amendment of that which is deformed , which almighty god grant in his good time . queene elizabeth of blessed memory , was wont to say , that it is in a manner all one to have no clergie at all , as a beggerly or base one . in america . there are some christians , both roman catholicks , and protestants . the king of spaine is said to have in america foure regions , or at least the maritine parts of the said regions . the regions are new spaine , castella , neuva , peru , and brasile . the hollanders have surprised a great part of brasile . some write that the indians had some knowledge of christ before the spaniards arriued there . for the estate of religion in west india , under the spaniard , most of the inhabitants of the inland countries , and wilder parts , continue in their paganisme . thomas a iesu writeth . although ( saith he ) the indians have long enioyed the husbandry of ministers , so that all are baptized , yet very many of them worship idols , who taking offence at the covetousnesse of their parish priests , blaspheme the christian faith. in america also are divers plantations of protestants , english and dutch , not onely in the ilands , but also in the continent . and thus much i have related of the christians in the world : but whereas many places of the world are unknowne to us , so also are the sheepe of our great shepheard , who cannot all be counted , wee being ignorant of the pastures in which they feed . the spaniards have in west india some bishops . what manner of christians . as i have in the first place reckoned up these severall sorts of christians before named . so in the second place my purpose is to set downe what manner of christians these be , both for soundnesse of faith , and holinesse of life : for the first , these christians are all baptized in the name of the father , of the sonne , and of the holy ghost . they receive the holy eucharist in both kinds ; according to our lord and saviours institution . they believe the creed , retaine the canonical scriptures ; yea , from some of these churches , both we , and the roman catholicks , have received the sacraments , and holy scriptures . seeing then that these christians use the same sacraments as wee doe : seeing they believe in iesus christ , and professe to fight under the banner of christ crucified , and reioyce in their suffering for his sake : farre be it from us ever to thinke these christians to bee cast away and reiected from being of the houshold of faith. of these christians brocard the monke testifieth . moreover , those whom wee iudge to be damned hereticks , as the nestorians , iacobits , maronites , and georgians , and such like are found to bee , for the most part , honest and simple men , living uprightly towards god and man. but to answer some particular obiections made by some roman catholicke against these churches . and first for the greeke christians , whom some roman catholicks account erronious in their opinion concerning the proceeding of the holy ghost , whom they affirme to proceed from the father by the sonne . now they doe acknowledge the holy ghost to be the spirit of the sonne , as well as of the father ; because the apostle saith , he is the spirit of the sonne : and in the gospell he is called the spirit of truth . now seeing it is no other thing to be the spirit of the father and the sonne , then to proceede from the father and the sonne . they agree with us in iudgement , though they differ in words , so saith lombard , thomas a iesu , and also cardinall tolet affirmeth , the understanding greeke ( saying that the holy ghost proceedeth by the sonne ) signifieth thereby nothing but that which wee our selves professe . but for full satisfaction in this poynt , read the booke lately set forth by the most reverend father in god , the lord arch-bishop of canterbury his grace , ( my honourable patron ) in which it will appeare : the greekes to differ from us in forme of words onely : so the greekes deny not the holy ghost , whom they acknowledge to be the third person in trinity , god equall with the father : neither are they hereticall in this poynt , as some affirme them to be : so condemning and casting into hell so many millions of christian soules , redeemed with the precious blood of his dearest sonne iesus christ , and for this poynt onely : moreover guido the carmelite , prateolus , and others , impute unto the grecians divers errors , which lucianus of cyprus , a bishop , a learned dominican , and a worthy man ( as possevine the lesuite accounteth him ) sheweth to be falsely ascribed to them . as that they teach , simple fornication to be no sinne , that it is no sinne to lend upon vsury : that it is not necessary to make restitution of things uniustly taken away , with other things being meere slanders . thomas a iesu writeth , that one of the principall things that maketh the grecians so averse from the latins is , that they are wronged by them by untrue reports , and slanderous imputations . of the greeke communion are the muscovites , the russes in poland , the georgians , circassians , mengrellians , and melchites , all these observe the greek rites . againe , a great part of the christians in asia , persia , tartaria , and other provinces are hereticks ; who affirme , that there were two persons in christ , as well as two names : but this errour they have reiected , as onuphrius writeth , they hold nothing savouring of that errour . these christians , indeed , make a scruple of calling the blessed virgin the mother of god , left they should seeme to make her the mother of the holy trinitie and divine essence . the christians in aegypt , aethiopia , with the iacobites in syria , are accused to be infected with the heresie of eutyches , wheras they curse eutyches for an heretick , for confounding the two natures of christ. they affirme , the two natures in christ to be so united , that there is one personated nature arising of two natures , not personated without mixtion or confusion . as thomas a iesu , and others affirme . they scandall also the abassine christians for using circumcision : if you be circumcised , you are falne from grace , and christ profiteth you nothing ; whereas they circumcise not for any religion ; but only it being an ancient custome of the aethiopians . they accuse them also of anabaptisme , for that they wash themselves yearly in the flouds , in memoriall of christs baptisme : as the spaniards do yearly in memoriall of saint iohn baptist : and the like are the imputations laid upon other churches . to conclude this point , through the mercifull goodnesse of god , all these different sorts of christians ( by reason of delivering certaine points of faith , mistaking one another ; or variety of opinion touching things not fundamentall ; yet ) agree in one substance of faith : and are so farre forth orthodoxe , that they retain a saving profession of all duties absolutely necessary to salvation , and are members of the true catholike church of god. as these christians are orthodoxe in the mayne : so for their holy lives and conversations they are to be admired , and may be exemplary unto others . holinesse of lives . first , for their reverence in churches , no man is allowed to walke , talke , or sit in them , especially , in the time of divine service . in aethiopia , old men are allowed to use crutches in the church , and weak men to leane against the wals . iohannes faber reporteth of the rasses , that he hath not seene the like of them , for their frequenting prayer , and devotion in their prayers ; who lying prostrate upon the ground , poure out their devout prayers unto almighty god. for their chastitie , they permit no stews , nor brothel-houses among them . they punish adultery with death . the adulterer ( among the aethiopians ) is accounted to dishonour the emperour from whom all honour is derived : adulterers among them are cast alive unto the lions . they are ( among other vertues ) great lovers of truth . among us ( saith pretegian ) if any man willingly tell a lye , hee is accounted a man worthy of death : for the first he is admonished ; for the second he doth penance ; for the third he is led by a rope about his necke , out of the towne or city , and banished into some desart , where commonly he perish for hunger . for their fasts , they keepe them very strictly , farre unlike the roman catholicks in the west , who allow men to drink wine and to eate sweete meates in their very fasts . thomas a iesu writeth , that the austere living of the greekes , causeth them to contemne the latines : but let the greekes know ( saith he ) that christian righteousnesse doth not consist chiefely in macerating the body ; but in charity , faith , hope , and other vertues . although these christians are not so learned as we suppose the christians in the vvest to be ; yet they got farre beyond them for godlinesse and devotion . and if these christians shall bee excluded heaven , who ioyne believing and doing , faith and vvorkes together : alas ! where shall they appeare that come farre short of them ? but as you have heard of the great multitude of christians in the vvorld ; of their religion , holy lives , and conversations : wee may in the next place consider what hath beene the bane of the church , ( viz ) ambition ; which was the ruine of the angels in heaven , and caused man to lose paradise : of this our lord gave speciall warning to his apostles , when they strove who should bee greatest . and st. paul , more especially to the romans : boast not thy selfe against the branches : be not high minded , but feare . a great controversie arose among the bishops in the west parts of the vvorld who should bee greatest . the bishop of rome sitting in the imperiall city , claimed superiority above his fellow bishops , precending a canon of the counsell of nice : as also the donation of constantine the emperour . likewise the patriarch of constantinople ( the emperours court being removed thither ) claimed the like preheminence , by the decree of a councell , also by donation of maurice the emperour . indeed the easterne church may challenge to her selfe some preheminence , in regard of her great priviledges and prerogatives , as having all the apostles sees , the greatest number of patriarchs , being the bigger church , and more ancient . the maiesty of the emperour of constantinople for above yeares , which hath with stood paganisme , and mahumatisme : and of the emperour of moscho , and trebizond , for some hundred of years . the authority of seven generall counsels held among them . the syrian language , in which the sonne of god delivered his holy oracles : the hebrew and greek tongues , in which they were registred : and which hath had not only the holy apostles , but also christ himself , when he was in his flesh , preaching among them . and this church we are forced to confesse ( with the bishop of bitonto ) to be our mother church , from whom the latine church hath received the holy scriptures , the creedes , the sacraments , and christianity it selfe ; as the very names of baptisme , eucharist , bishop , deacon , presbyter , and many other sacred things doe testifie , moreover , they have ( as they affirme ) st. peters chaire , who was bishop of antioch , and governed that church many a yeare : hee was there incathedrated , with great reverence received and esteemed : but going to rome , he was there most vily used , and put to a most cruell death , with his fellow apostle st. paul. they also affirme that the city of antioch ( commonly called theopolis , that is , the city of god ) must needs be much dearer to st. peter , which honoured and reverenced him , than the city of rome , which most unworthily used him , and put him to death . they moreover affirm , that he must rather leave the keyes to the greek church , than to the romish , defiled with simony , vsury , avarice , and all other vices whatsoever . the greekes also charge the latines with divers errours besides the challenging of the supremacy , which they hold to be most grievous and intollerable : to teach all , & to be taught of none , and dictator-like to give lawes to bind other churches , yea , in things against their consciences , as is their doctrine of purgatory , of image-worship , abusing their fasts , making no conscience to drink in them al day long : that they scarce reade the sacred rules , and holy scriptures ; ( saying ) that the popes commandements , who for the time sitteth in the see of rome , are their canons and lawes . that they make no account of periury , yea that the pope freeth them of all periury , whensoever they intend to breake any bargaine or covenant made with any man. that the pope and his priestly traine remit slaughter , periury , and all kind of crimes past , or to come ; by which remission there is a gate opened to villany : and that which is most ridiculous , for the future time , they will remit to a determined time of moneths or years , that the latine bishops are accessary to the death of christian people , the pope especially , who pronounceth the killer of christians , such as resist the papacy , blessed and happy . that they shut up by their lawes all priests and deacons from marriage , and hold it an abhomination to receive the sacrament from married priests . that there are many church men among them , that commit whoredome , and all kinde of uncleannesse most securely , without punishment . they accuse the latines of many more errors , both in their doctrine , as also in their manners ; some of which you may finde in cardinall baronius annalls . tome anno christi . with some answers to them by the cardinal . but this church god hath humbled , being subdued by the mahumetans , living as the israelites in their aegypticke bondage . we may see their lamentable estate in the late martyrdome of learned cyril , late patriarch of constantinople , who had long and wisely governed that church . and it seemeth that this his crowne of martyrdome was not to him unexpected : as appeareth by a clause of a letter , written by him to our late lord arch-bishop of canterbury , viz. for the name of christ ( saith he ) which we professe , and whose marks wee beare about in our bodies , it is a ioy to us to be afflicted and vexed . so also if it bee the will of god , to abide the utmost extremity of their cruelty ; that in the fiery tryall our faith may shine more bright , and god receive the greater glory . this church hath beene humbled ( as before ) but the bishops of rome have exalted themselves , not onely above their follow bishops , but also above their lords the emperours , and the whole church of god. for the first , pope boniface the third having obtained of phocas the tyrant , the glorious title of universall bishop , by little and little the bishops of rome , subdued divers bishopricks under them . as donus the first subiected ravenna , about the yeare . pope stephen the ninth subdued millaine , anno . and so others . yea urban the . exacted an oath of bishops , for the further establishing of their authority . for the second , leo isaurus being perplexed with warre in asia , and constantinople it selfe being besieged by the caliph , pope gregory the second stirred up the princes of italy against the said emperour , who tooke italy from him ; of which the pope hath a part , now called st. peters patrimony , which the emperour could never againe recover : the bishops of rome dividing the empire into the east and west , pope leo the third proclaimed charles of france emperour , about the yeare . and pope iohn the thirteenth , translated the empire about the yeare , from the french to the germans . thus by little and little the emperours waxed weaker , and the popes stronger , untill the time of gregory the seventh , who founded ( as aventine writeth ) the pontificall empire . to this man ( saith onuphrius ) the church of rome is beholding for her freedome , and that shee is preferred above all kings and emperours , whom before they obeyed as their lords , acknowledging themselves to bee their vassalls ; as manifestly appeareth among other records , by the dating of their ancient bulls and charters , thus expressed : such a one , our lord and emperour reigning . as also by the letters of the bishops of rome , written to the emperours ; as of pope leo the first to martian : by all meanes wee are to bee obedient to your piety , and most religious will : as also of gregory the great to maurice the emperour : i being subiect to your command ; and of divers others , as of liberius to constantius : leo the first to theodosius : simplicius to zeno : foelix to the same emperour : pope anastatius to anastatius the emperour : martin to constantine , with many more . and some of the bishops shew a reason of this their obedience to be , because they are commanded so to doe in holy scripture : st. peter himselfe commanding obedience to the king , as supreame . thus they were for many hundred yeares subiect to the emperours : but now they claime a superiority above kings and princes , and challenge to themselves plenitude of iurisdiction , to take away , and to give empires and kingdoms at their pleasures , bringing the emperours in subiection . pope constantine gave his feet to kisse to iustinian the emperour . gregory the seventh compelled henry the fourth to wait bare-footed at his doore three daies and three nights , craving absolution . alexander the third set his feete upon the emperour fredericks neck . and as they have lift up themselves over their fellow bishops , and their lords the emperours , so also over the whole church of god , ( viz. ) above generall councells : a generall councell is the representative church of god upon earth : they claiming power to iudge & controule all men , her selfe to be iudged of none : yea , to make new articles of faith. and as the donatists falling from the unity of the church , fell also into this hereticall opinion , that the catholicke church of god was no where to be found , but in a corner of africa , where they dwelt , and amongst them . so the romanists affirme the catholick church of god to be onely in rome , and in the countries subiect to their bishop . and therefore they tearme themselves catholicks , excluding all other christians in the world out of the catholike church , and so heaven , and putting them into the state of damnation , ( though never so orthodox and pious ) for not being subiect to their bishop onely . yet many of these christians , by them so damned ; suffer grievous persecutions for iesus christs sake ; which they might quit themselves of , if they would renounce their saviour ; and also attaine great priviledges and preferments . and that which is more , some of these churches so damned , and condemned by them , never heard of the bishop of rome . postel writeth a booke of the great multitude of christians unknowne to the latine world. before , the papacy of iulius the third ( writeth miraeus ) the name of the chaldean patriarch was unknowne to us : neither doe i find any mention of him in the popes records . and yet cardinall amuleius reporteth , that hee and his bishops had long kept the faith , and also many of them had suffered martyrdome for christs name . also the indian christians of taprobane , and the islands adiacent ( saith thevet ) nor their fathers never heard of the pope of rome , nor his cardinals , nor of the greek patriarchs , nor of the councells , untill the portugals came among them ; and yet they kept the ceremonies of the primative church , which they received from the apostles , and their disciples . god forbid that all these christians , and especially they that have given their bloods for iesus christs name , and glory in his crosse , should be excluded for having any share , or benefit by christs blood ; and this for not being subiect to the pope of rome , and for not being members of the roman catholicke church , which they never heard of . by this their uncharitablenesse , doe not the romish catholicks cut themselves off from the unity of the catholicke church : as firmilian writeth to st. cyprian , of pope stephen excommunicating other churches . thou hast cut off thy selfe from the unity of the churches : deceive not thy selfe ; he is a true schismaticke that maketh himselfe apostate from the communion and union of the churches : thou thinkest they are divided from thee , but thou onely art separated from them . as the church of rome hath exalted her selfe above all other churches , so also the roman catholicks are accused for devising , and adding some new articles of faith to the old ones , much advancing the state and profit of their clergy which the other christians will not , nor dare admit of , having received onely twelve from the holy apostles . as first , they have made the popes supremacy ( before named ) an article of the faith , ( viz. ) that their bishop is head of the whole church of god ; and that every soule must be subiect to him upon necessity of salvation . secondly , * that their bishop cannot erre in cathedra . thirdly , that their bishops hath power to depose kings , and to dispose of their kingdomes . fourthly , for the honour of the inferiour clergy , they have made transubstantiation a doctrine of faith , by which every priest hath superlative power given him . as a reverend bishop writeth ( viz. ) to doe a greater worke daily than god did in the creation : for therein almighty god made but creatures : but in this the priest ( as they say ) can make his maker . fiftly , for the more honour of the clergy , they allow them , the onely use of christs blood in the eucharist , prohibiting the laity the use thereof : vvhich all the christians in the vniverse enioy , but onely the romish catholick laitie , and for this they have made a decree flat against christs institution . viz. although the lord christ in his last supper did deliver this venerable sacrament in both kinds , &c. yet , non obstante , they doe approue and decree for a law , the custome of receiving in one kind . againe , for the better maintenance of their clergy , they have invented new devises ; as purgatory , with the horrible paines thereof , as with burnings , boylings , and roasting of soules ; they doe so fright simple people , that they get much mony from them . of this place the bishop of rome hath iurisdiction ( the other orthodox patriarchs having nothing to doe with it ) commanding out whom he will : much treasure is got hereby . pardons , which are grounded upon purgatory . pardons began ( saith fisher , bishop of rochester ) when men were frighted with purgatory . the inferiour clergy doth also share with the pope in the profits of purgatory ; for they have turnd the holy sacrament of the eucharist into a sacrifice , true , reall , and propitiatory , under the name of masse , in which they doe say , that the priest doth truely and really offer up christ to god his father : but this is done by way of bargaine and hire , for remission of sins , and freedome of soules out of purgatory . and of this they make great profit . they have made a canon for the worshiping of images , ; and for this cause they have in every church an image or more of some of their saints ; many of which , simple people , and especially foolish women , are made to beleeve , to have some speciall vertue to helpe , as st. radegond can make barren women fruitfull . st. bartilmew can make women to conceive a male-child or a female , according to their desires . st. margart can give them easie labour . st. uncomber can make peace betweene married folk . st. edith can keepe corne from blasting . and to these saints simple people did trot with rich offerings , and worship these saints with kneeling , bowing , and praying before them : yea , the priests carry them about in procession with great pomp , playing at noddy with the simplicity of the people . they have also devised a treasury , in which is reserved the surplussage of the sufferings of christ , & of the saints . whereas ( say they ) the least drop of christs blood had beene sufficient to have saved all the world. and that christ shed all his blood ; and also that many holy men suffered more than their sins deserved : least their sufferings should be in vaine , they are reserved in this treasury for the pope to bestow where he list . the other orthodox christian patriarchs having nothing to doe with this treasurie . with this , and such like devises they get much money from simple and silly people . for the confirmation of these things , although they have no scriptures , yet they will store you with multitudes of miracles and visions . these , with some other the church of rome hath canomzed for articles , or doctrines of faith : as if the apostles creed should be defective , which the other christians in the world thinke to bee compleate enough . about these additions is the contestation betweene the roman catholicks , and the other christians of the world . these are urged by the romanists under their popes curse ; and these additions are reiected by others fearing gods curse , being articles not left by the holy apostles , nor found in holy scriptures : the societies of christians before named ( excepting the romanists ) doe all genegenerally ( as i find ) deny the popes supremacy , viz. first , that every soule must bee subiect to him upon necessity of salvation . secondly , they affirme the roman bishops to be subiect to error , as other bishops are . thirdly , they deny that he hath power to depose kings , and to dispose of their kingdomes . fourthly , they teach not works of supererogation . fiftly , they admit not of purgatory . sixtly , nor pray for deliverances of soules , from any temporall punishment after this life . seventhly , they reiect the romish doctrine of pardons and indulgences . eightly , they allow not private masses . ninthly , they administer the communion in both kinds , daring not to keep the cup , the symbol of our lord iesus christs blood from the laity . tenthly , they believe not the romish transubstantiation . eleventhly , nor the now reall sacrificing of our lord iesus christ to quit soules out of purgatory . twefthly , they have married priests . thirteenthly , they make no image of god. foureteenthly , they have most of them their service in their owne , or a knowne language . and these are some of the causes of the bitter contentions between the roman catholicks , and these other churches : and as the roman church excommunicateth these churches ; so doe they excommunicate the roman church : for example ; the patriarch of constantinople doth yearely excommunicate the pope and his church for schismaticks : the moscovites doe the same , as counting the pope an hereticke . the patriarchs of ierusalem & antioch have done likewise . the christians under the patriarch of mozul , call the pope the reprobate bishop : other call him antichrist . the copts account the roman church hereticall and avoid the communion and conversation of the latines no lesse then of the iewes . thus some of the popes of rome have beene like ismael , whose hand was against every man , and every mans hand against him . the turkes in their mahumetan worship . the pagans in their adoration of the sun and moon . the aegyptians in the service of isis and osyris , use diversity of worships and rites , and yet still retaine the ill-tied knot of friendship in their idol-worship . but christians differing , thunder calumnies , & bolt out excommunications one against another , & after their excommunications usually follow eradications of kingdoms , people , & estates by conspiracies , rebellions , and hostile machinations by generall massacres , and particular torments : as how many kings and great persons have beene murthered by their desperate assassins . the said massacre in france is not to be paralelled by any ancient cruelty . the acharonticall powder treason , for the heinousnesse thereof , will seeme incredible in the ages to come . examples are infinite ; yea , so great is the uncharitablenesse and cruelty of the roman catholicks to the christians of the reformed churches , that if any of them dye among them ; they setting themselves ( as if it were ) upon gods tribunall , ( in whose secret cabinet is blessing and cursing ) give sentence of damnation against them , sending their soules packing to hell , and denying their bodies christian buriall . barbarous cruelty , voyd of charity ! as a tree is knowne by his fruit , so is the true church by charity : by this ( saith our lord ) all men shall know that yee are my disciples , if yee love one another . zaga-zabo , an aethiopian bishop , and sent embassadour from the emperor of aethiopia to the k. of portugall , complaineth : his words are these : the romish doctors ( i know not how piously ) forbad me the communion of our lords body , all the time i was in portugall , even the space of seven yeare ; and ( which i cannot relate without grief and tears ) i was reputed among the romanists as a heathen , and anathema : upon which their doings , let him that governeth all things looke : to whose iudgement i commit these their doings . this their uncharitablenesse doth not onely offend other christians ; but also it maketh the very mahumetans to loath our profession , to condemne our faith , and to persecute our persons . good iesus ! when shall these iarrings have an end ? when shall the church catholicke live in union of faith , and communion of charity ? o miserable christians , returne unto the lord , and he will cure you : earnest prayer , endlesse devotion , volumnes of penitentials , ninives fastings , peters weeping , pauls conversion , is the metredate and true alexipharmacon to cure this vlcer , to heale this never enough to be lamented schisme . alas , who shall furnish my eies with floods of water ? who shall make my head a living spring , that i might water my couch with sorrowfull teares ? as for us clergy men , let us not so much endeavour to make the christians our adversaries odious to our people ; as to move them to commiserate their estates , and so to make our ioynt prayers to almighty god , ( not for their confusion ) but for their conversion . oh would to god , the potentates and monarches of christendome would ioyne hand in hand , to make up the breaches of zyon , and to build up the wals of ierusalem . oh sweet iesus , that cleansed thy church by thy most precious blood , prince of peace , and author of love , grant us thy peace . to conclude , my most humble prayer to almighty god is , that he would vouchsafe us , most unworthy , to enioy that legacy which our lord and saviour iesus christ left unto us , viz. my peace i give unto you ; my peace i leave with you . and for this cause , i humbly supplicate his divine maiesty , that he would incline the great bishop of rome , pope urban , whom he hath endued with many gifts and graces ; with the hearts of the lord cardinalls and prelates of the church of rome ; that they would submit themselves to retrograde from some of their new canons , to the ancient primative canons of their church . viz. that they would restore to the church of god , of which they have cure , in the sacrament of the eucharist , the cup , the symboll of our lord iesus christs blood , according to our lords holy institution , and practise of the ancient roman church , and of all the other christian churches in the world. that they would suffer our lord iesus christs sheepe to drinke of the waters of life , ( viz. ) to have the use of the holy scriptures in the vulgar tongue , ( from which they are now restrained ) with their service in their own tongue . that they would permit marriage to all men , and represse stewes and brothel-houses , permitted by them , scandelous not onely to all the christians in the vvorld ; but also to them which are without : with some other like things ; which may admit of reformation . and also , whereas some other churches pretend to abhorre idolls , i wish from the bottome of my heart , that they would also abstaine from committing of sacriledge . and whereas they cry out of permitting of stewes and brothel-houses in the roman church ; that they would be as zealous in not permitting oppressing usury among them : both which are alike abhominable in the eyes of almighty god. sweete iesus ! what should not a man doe ? yea , what should he not suffer , to quench the fire of contention in the christian world ! there was a time , when the roman church did acknowledge her selfe a sister , and not a mistris . there was a time , when as , with an harmonious concord , she suffered with the rest of her sisters , even when as arrianisme had in a manner overwhelmed the world . there was a time , when she gave her helping hand ( as at the famous councells of nice , ephesus , constantinople , chalcedon ) and did not rule after a dictatory manner . let none foster schisme against conscience to maintaine themselves in dignities , wealth , and promotions , to the ruine of the christian world. christs coat is rent , his garment is torne in pieces : the world is distracted and distempered with the raging waves of opinions : by which meanes , the turke over-ruleth the flourishing and most famous parts of christendome : and have erected the worship of mahumet , even in the stately oriental basilisks . constantinople , the queene of beauty , is become a mansion of mahumetans : and , if these devisions continue stil , the rest of the christian world is likely to be in great danger . the good god of peace , make peace in christendome : and grant that all that confesse his holy name , may agree in the truth of his holy word ; and live in vnity and godly love. amen . finis . errata . page . in marg . read quod habetur . p . l. . r. lazarus first bishop of massilia . ibid. l. . r. cleve p. . l. . r. wertzhurg . l. . r. voitland . p. . tit. r. romanists . l. . r. barnabas . p. . tit. r. romanists . p. . l. . r. accounted . mar . r. sinas . p. . l. . r , a jesu . p. . l. . r. to put . p. . l. . r. presbyteros . p. . tit. r. bishops in ancient times . p. . l. . after continent . r. the spaniards have in west india some bishops . p. . l. . r. almost all . p. . l. . r. . p. . mar r. extra . mar . r. missae . p. . l. ● . r. l●te . p. . l. uit . assassinates . p. ● . l. . r. hath . notes, typically marginal, from the original text notes for div a -e mat. . . mar. . . mat. . . the turks doe not only permit but defend every man in the exercise of his religion . the division of the world. protestāts england . scotland . cambdens brit. pag. . ireland . ann. anno. . addit . mar . manu . s. quae habetur in bibliotheca vaticana . dorotheus . some write that the scots had a bishop calld palladius about the year . in the time of donald , who first of all the kings of scotland stamped the crosse upon his coin , being the badge of christianity . merm . de conv . p. quorum sanctâ praedicatione rex lucius & totius britanniae primates baptismum susceperunt . lib. sa . teilai ecclesiae landaven . archiep. arles anno . as there have beene of the clergy about . lord chancellours of england , lord treasurors , & all the lord keepers of the privy seale , were generally clergy men . the masters of roles were all clergy men untill the . year of k. henry . there have bin . clergy-men lord chief iustices of england . the victorious k. edward . having a great care to advance such persons in the great offices of his kingdō and houshold , as did excel others in innocency of life , about the . of his raigne , had these clergy mē officers . the lord chancellor , the l. treasurer , the l. privy seale , the mr. of the roles , the chancellor of the exchequer , the treasurer of the houshold , the mr. of his jewel house , with many others . vide stow , p . moreover in the absence and minority of the kings , divers clergy-men have bin custosses or vice-royes of the kingdome . * merm theatrū convers . pag. . mirae . de stat . relig . p. . transilvania . poland . brerw . enquire pref . matth. a micou . l. . france . lazarus was the first bishop of masillea . doroth. in synop. bed. l. . c. part of germany . thesaur . polit. apot. mirae de stat . relig. lib. . cap. . mercat . pa. . theat . convers . pag. . parts of the netherlands switzerland , grisons . hungary . austria . bohemia . romanists . spaine . damianus à goes , reckoneth eight archbishops , and bishops . eugenius was the first bishop of toledo . damian . à goes hispan . pag. . dam. p. . italie . merm . theat . convers. france . doroth. in synop. relation of the most famous kingdomes , pag. . bodin . poland . imper. mūd . catal. p. . part of germany . netherlands switzerland grisons . fletcher . fabr. relig . moscov . pag. . greeks . boter . relat . par . . grand . turco . godin . curiop . pag. . doroth. in synop. rom. . doroth. merman . convers . theatr. pag. . . cedreu . de stat . eccles . pa. . he hath yearly from them . scutes . poss. muscov . p. . ierusalem . tyrr . histor . bells sacri , lib. . c. . isay . . hist. eccles. ●b . . cap. . antioch . tyrr . histor . bel . sacr . lib. . pag. . georgians . chyt . de stat . eccles. p. . circassians . mengrellians . asia the lesse merman . theatrum conver . p. . . christians of casan & astracan . armenians . annal. tom. . p. . relatio hist. duae duar . legat . colon. an. . p. . nicephor . li. . cap. . herb. relat . iacobites . thom à iesu. convers . l. . cap. . zonor , annal tom. . in heraclio brer . p. . chaldean under the p. of mozul . brerwood . enquire . hispan . exped . apud sinab . p. . hist. orient . c. . p. . hisp. exped . apud silias , lib. . p. . . maronites . indians of st. thome . hisp. exped . apud sina , lib. . p. . inter relat . novi . orb . p. . . china . imp. mund . catal . p. trigautius . hisp. exped . apud sinas , pag. . kirk . prodro . pag. . idem pat. eman. dia● in epist. . aug. . pa. francis. vid , kirk . p. . de region . orient . lib. . cap. . cathaia . africa . alexandria . evagr. li. . cap. . merman , theat . convers . pa. . abassines . alvar. sect . pa. . purch . damian . à goes de aethiop . morib pag. . de convers . omnigent . pa. . vid gaulter iesuit in chronolog . cephala . cosmograp . fol. . matacassiās thevet . ib. north-west of africa . miraeus de stat . relig. lib. . p. . idem ibid. monomopata . zocorara . herbert . relat . epist. . bishop of hippo , anno . cyp ep. . bishop of carthag . an . . euseb. lib. . cap. . cornel bishop of rome , anno . reade do. saravia , lib. . of honour due to prelates , c. . sam. . . lib. honour due to prelats , c. . lord coke part of his reports . breew . p. . de convers . omni gent. lib. . pag. . terr . sanct. descrip . pag. . greeks . gal. . john. . in ioan. cap. . not . pag. . . possevine biblioth . li. . cap. . convers. omn. gent. l. . par . c. in vita iulij . p. . edit . col. . reverence in churches . godig . de abas . rebus pag. . religio moscov . pag. . chastitie . in epist. apud fra. hesse in itinerario . godig . lib. . cap. . de convers . omn. gent. p. . bane of the church . rom. . gener. coun . at calcedon . can . . ibi . terminentur . allegations of the patriarch of antioch , & germanus patriarch of constantinople , excommunicating the pope . math. paris . p. irenaus rodoginus . pag. . idem ibidem idem . p. . iren. rodog . pag. . anno. . annal. li. . a. . in vit . greg. . guichard . lib. . epist. . epist. . epist. . in sexta synod . constant . act . . epist. . . pet. . . to the k. as unto the superiour . comp. cosmog . miraeus de stat . relig . l. . cap. . narratio card. amulei . ad con-trident . pa. . acta conc . tridēt . cosm. lib. cap. . fo . cypr. ep. . p. . exttra . de major & obedient . cap. unam sanctam . * gregory the great the . pope of rome writeth that none of his predecessors tooke that name upon them . the word transubstantiation is not in our ancient writers , found first in hovenden . p. . who lived about the yeare . biel canon missa . these saints we had in england . inquire for st. radegonds chappell in the temple london . the barren women were wont to knocke at one of the knights templat chāber doores , by whom she was brought to the saint for helpe . st. bartilmew was purveior to st. thomas becket : they that would have a male-childe , offered to him a cock ; they that would have a female offered a hen , vid. lamber . peramb. page . . enquire for st. uncomber in st. pauls church in london . to this saint they offered oates . shrined at wilton . adoration of images not used in england many of yeares after christ. alcwine writ a booke against it subscribed by our bishops and princes . read roger hovenden , simon of durham . flores hisstoriarum . histor . of rochester . in praefatione ante acta theolog . witerberg . & hieremiam patriarcham . sacran . ca. . error . thevet . cos. lib. . catho . tr●● . quae . thev . cosm. lib. . brerw . enqu . pag. . john . . damian . a goes de aethiopum morib . pag. . the retired mans meditations, or, the mysterie and power of godlines shining forth in the living word to the unmasking the mysterie of iniquity in the most refined and purest forms : and withall presenting to view ... in which old light is restored and new light justified : being the witness which is given to this age / by henry vane. vane, henry, sir, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing v a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the retired mans meditations, or, the mysterie and power of godlines shining forth in the living word to the unmasking the mysterie of iniquity in the most refined and purest forms : and withall presenting to view ... in which old light is restored and new light justified : being the witness which is given to this age / by henry vane. vane, henry, sir, ?- . [ ], [i.e. ] p. printed by robert white, london : . errata: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- essence, genius, nature. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the retired mans meditations , or the mysterie and power of godlines shining forth in the living word , to the unmasking the mysterie of iniquity in the most refined and purest forms . and withall presenting to view , i. the riches and fulness of christs person as mediator . ii. the natural and spiritual man , in their proper distinction . iii. the reign and kingdom of christ , in the nature , limits , and extent thereof , as well in his saints as over his enemies . in which old light is restored , and new light justified , being the witness which is given to this age , by henry vane , knight . london , printed by robert white , and are to be sold at the three bibles , neer the west end of pauls , . to the reader . there is not any thing which lies more cross to the busie and boundless spirit of man , then that which takes him off the wing of his natural desire , and is as a bar unto that activity in him , which if permitted to run its course , makes his feet swift to his own destruction . for when such a power is assumed and delighted in by man , to direct his own steps ; the more he is gratified by god with a scope and freedom herein , the more is he left alone and singled out in a self-sufficiency of wisdom and strength , to be at his own dispose , and reap the fruit of his many inventions . the springing up of this spirit in man at first , aspiring herein to be as god , was that that cast him down from his excellency , and gave him his fall ; setting up in him that great idol , self-interest , which hath ever since so skilfully insinuated into the desire and heart of every natural man , that by its influence , the whole world seems to be governed , as well in religion as civil policy , being able to bring that gain and advantage to the observers thereof , which as a powerful bait the devil makes use of to bribe the conscience , and by degrees to draw off the heart from god , and from sincere love to all righteous and good principles , as in the exercise thereof they lie thwart to its designs . self , thus considered , is no other then the spirit of man , lusting after the doing of his own will and procuring his own glory more then gods , ( a frame of spirit in direct contrariety to christs , iob. . . & c. . . ) which inordinate affection is the covetousness the apostle calls idolatry , col. . . as wel-knowing that the cherishing and upholding of this lust in its credit , strength and authority , is dearer to man then all other things : yea , then god himself . so as whilst communion with god , and the fruits of his presence are found gainfull and supporting hereunto , man is content to part with the filthiness of flesh , and be washed from his old darling sins , putting on the form of godliness : but when the cross of christ shews it self , and comes forth as an enemy against it , then god must be dethroned , the son of god , and the true riches troden under foot ; so that nothing must stand up , or be allowed competition herewith , but all must bow and do homage , or become the objects of its fierce wrath and displeasure . if ever this spirit creep into the purest forms of religion , in conjunction with worldly government to back it , as the case may be , t is then got into its last strong hold and chief place of defence , where sitting as on a throne of iniquity , it frames mischief by a law , and in casting the truth down to the ground , it practises and prospers for a season against the saints of the most high , and against the prince himself of this heavenly host , magnifying it self , and bidding defiance to all adversaries whatsoever . nevertheless the power and wisdom of the cross of christ , is able to grapple with it , and in due time will visibly undertake it and triumph over it . but forasmuch as this selfish spirit is prophesied of , as that which shall be eminently in view in the last dayes , tim. . . as an immediate forerunner of christs second coming ( called , mark . . the abomination that maketh desolate , described as being gotten into the holy place , and standing where it ought not , even in the very temple of god , clothed with a visibility of saintship ) it does therefore behove us to stand upon our watch , armed with the whole armour of god against it ; this being indeed the foundation of all that hypocrisie and apostacy , which the last days shall be filled with . for this purpose , these meditations on the word of life are presented to thee ; setting forth evidently before thine eyes iesus christ and him crucified , in whose grave this self-exalting spirit is found among the dead , as conquered , and slain , either through the power of faith in the true saint ; or by the rod of iron , dashing and breaking in pieces all wilful resisters , as a potters vessel . christ , as he is this word of life , is alpha and omega , the first and the last . in which dignity and preheminence , he is not only him that is true ; but hath the property and way of being known by himself , as the first and original patern of all true knowledge and discerning . so as they that have been with this iesus , trained up at his feet , under his immediate teachings , are able through him strengthening them , to give a reason of their hope , whereof they need not be ashamed . being on this account encouraged , and having an opportunity ministred through the retiredness of my condition ; i judged it my duty , amongst that variety of witness in the things of god , which is at this day given forth , to bear also my part , and stand up in my lot , taking this age to record , that i am herein free from the blood of all men ; as not having shunned to declare unto them the counsels and truths of god , that have obtained a large entrance and reception in my heart , as a seed there sowen , which is springing up to a perfect day . the warrant and rule for this practice , is so express and undeniable , that it needs only the mentioning , rom. . . where it is said , with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation . and christ says of himself , for this cause was i born and came into the world , that i might bear witness to the truth . and to this paul exhorts timothy , saying , fight the good fight of faith , lay hold on eternal life , whereunto thou art also called , and hast professed a good profession before many witnesses : and this in imitation of christ himself ; who before pontius pilate , witnessed a good confession . yet how ungrateful a thing is it to flesh and blood , in the best of us , to be bearing that witness which seems to carry contention in it , with the whole earth ? jer. . . sending forth a fire upon all that is earthly , to consume the false rests , wherein professors themselves are apt to take up , even in that wherein we are allowed only to be as sojourners . yea , what streights are we in , as streightned between two , either to render our selvs guilty of the blood of men , in the age wherein we live by holding our peace ? or else to endanger the making our selves a prey by speaking , so as to become hatred in the house of our god , hos . . . and be accounted fools and madmen , yea , spectacles and wonders even in israel ? but the precious faith here witnessed unto , teaches us to glory in tribulation , to endure great hardship , as good souldiers of iesus christ , and a great fight of afflictions ( till men become weary of reproaching and wondering ) as those to whom it is given , not only to believe , but to suffer for christs name sake . hereby the true believer prevails over his greatest oppositions , and is born up when he fights with beasts at ephesus ; or with absurd and unreasonable men , who , not having faith , are in their encounters with that which they know not , compared to bruit beasts : with whom to maintain a right combate , the true witnesses of jesus christ , take not upon them to dispute out their faith into unprofitable janglings , from the nicety of words , and the wilfull mistake of sincere intentions ; but do content themselves to be for the use , to which christ designs them , as golden candlesticks to hold forth and bear that light which will by its own evidence and demonstration , clear up it self in its proper time ; and in the mean season , shelter and defend those that own it , standing in very little need of the wit , eloquence and abilities of men , to back and sustain it : over all which , the power of the cross is by paul brought in triumphing , when he says : where is the wise ? where is the scribe ? where is the disputer and great reasoner of this world ? hath not god made foolish the very wisdom of this world ? cor. . . and indeed , experience in these days of ours ( as well as what former times have afforded ) hath set before our eyes in very legible & broad characters , this generation of unreasonable men , thes . . . so long ago complained of by the apostle , who not having faith , are led by degrees , through the frowardness of their legal spirits , to oppose it , till they come in the way of gods just judgement , to lose the right use of their very natural powers of mind , as to sober and ingenious reasonings , and become absurd , like those teachers of the law , tim. . . who were famous for strife and jangling , but neither understood what they said , nor whereof they affirmed . these the same apostle , phil. . . stiles dogs , evil workers , and the concision : that are very keen and sharp in barking , biting and devouring , ( wherein , if they find they cannot do hurt enough themselves , they will be calling out to others for assistance ) but know not how to carry themselves like men or reasonable creatures , towards those who are the true circumcision , and worship god in the spirit , rejoycing in christ iesus , and having no confidence in the flesh , ver . . of these the scripture bids us beware ; more to signisie to the faithful witnesses of christ before hand what they are to expect , then in the least to weaken them in the discharge of their duty ; even to the offering up of themselves , if need be , in the service of the faith which they profess . for truth hath least cause of anything to be discouraged by opposition ; since it is able to cloath the lovers thereof with the whole armour of light , by way of defence , even against the gates of hell it self . and since the days are hastning fast , wherein there is nothing covered , that shall not be revealed ; neither hid that shall not be made known ; so as that which hath been spoken in the closets and in darkness , shall be heard in the light , and proclaimed on the house tops , luke . , . why should the true believer and righteous man be afraid to present the most inward thoughts of his heart , in characters to be read and seen of all , in assured expectation , that the lord will come to execute judgement , and convince the ungodly of all their ungodly deeds , and hard speeches against him ? surely , such a fear as this , belongs more properly to the hypocrite , who looks fair to the eyes of men : but god knoweth his heart , and seeth it full of blackness and corruption , who therefore by his own immediate stroke , will in his due time lay such open also to the sight of others , iob . . to conclude then , thou art desired ( who ever thou art that shalt think fit to peruse this treatise ) not to be prejudiced at the first view , or by taking things in parcels , without a full and serious weighing of the whole ; but by a diligent search and perusal of the scriptures , whereon the things here witnessed unto , are grounded , to examine whether they are so or no. and if then thou shalt finde a harmony and consistency resulting & springing up to thee , as well from the inward as outward word ; this leisurely survey unto which thou art invited , will be found to have been of no small advantage to thee , in thy making a right judgement hereof . and if some of the chapters that are more theoretical , in the begining of this treatise , ( as well through sublimity of the subject-matter therein handled , as the narrowness and insufficiency of expression ) be thought knotty and abstruse : the other , which are more practical and speak directly to the works of god in the consciences of men ( as the several draughts and copies of what was first requisite to be represented to thy view and contemplation , in himself , the original patern , head and root of all ) will ( i perswade my-self ) be found very easie and familiar ; specially , to those that are experimental ; who as they travel farther into this discourse , will come out of the deep waters of the manifestation of divine glory in god himself , into such shallows as are more suited to humane capacity ; where not only the true saint , but even the natural man , and that , under different dispensations ( one coming over the head of the other , as superior and more excellent ) and in the several measures and degrees of proficiency and growth under each , may not only finde his legs , and feel the ground under him , but see his face as in a glass , finding himself represented to himself , as to his present state and appearance ; or as to the proper principles , in the prevailing power and activity whereof , he lives . and if it be objected , that it were more suitable to the laws of method , first to have propounded what is more obvious , in way of condescension to the lowest capacities , and so to have handed the reader along into greater deeps ; the answer is plain to any intelligent reader , which is , that the matter requires and enforces this method i have used , ( which therefore i conceive to be more genuine and natural ) besides that no true and right prospect can be given or taken of the copy , till the original hath been first in our eye , as the top-stone whence only we may be enabled to a more safe and un-erring intuition into the whole fabrick . if the newness of many things thou meetest with , offend thee , consider with thy self , what unsearchable riches are to be found in the word of god , whose best wine is kept for the last ; when christ shall be admired in all those that do believe , amongst whom , he that is feeble at that day , shall be as david , and the house of david shall be as god , as the angel of the lord before them , zach. . . and this by the means of the word , who as a mysterie has lain hid in god ; from the foundation of the world , and is no new commandment ; but that which was in and from the beginning ; the old commandment , appearing only new , because the darkness in which it hath been a long time veiled , is passing away and far spent , so as the true light now shines in iesus christ , according to the revelation of the mysterie , which was kept secret since the world began ; but is now made manifest , and by the scriptures of the prophets , according to the commandment of the everlasting god , made known to all nations for the obedience of faith , rom . , . again , if thou findest the language rough , tedious and unapt to convey the discovery of such excellent glory , as is shining forth in the face of this living word of god ; quarrel not with the treasure for the earthliness of the vessel through which it passes ; but allow something , as remembring that thy self also art in the body , and confined : and be ready and willing in thy place to supply what is deficient , my design having been more to intend the knowledge of things , then the elegancy of words . lastly , if in the opening of mystical and dark prophesies , that which principally is aimed at and applied throughout , in this discourse , be the inward and spiritual meaning of them : know , that it is not to exclude thereby their literal and historical sense , but to shew how well both may stand together . in which case , such essays deserve to be born with , considering how much of the one sort is made extant by many pens already , and how little of the other . farewel , i am thine , in the love and service of the truth , h. v. from belleau , april . . a table of the chapters . chap. i. wherein is shewed , that the foundation and first rule of all true and right knowledge of god is seated in christ , the living word , as the blessed trinity by their own immediate operations do make themselves personally visible therein . chap. ii. concerning the holy scriptures , their authority and use , with the harmony and analogy which they hold with the living word . chap. iii. concerning the creation of all things by jesus christ who is the mystery that lay hid in god from the beginning , and makes himself manifest , as well by the works of creation , as of redemption . chap. iv. concerning the creation , nature and ministry of angels . chap. v. concerning the creation of man , on the sixth day . chap. vi. concerning the fall of man , the steps and degrees to it , with the bitter fruits and consequents thereof . chap. vii . shewing , that god on the seventh day ended the works which he had made , and produced the rest and fixed state , appointed to the first creation ; which christ the medidiator , as he is the minister of gods second appearance , is the author and accomplisher of . chap. viii . shewing the conviction and judgement that came upon men and angels for their sin and disobedience , by the shining forth of the al-searching light of gods second appearance in the word ; before which every creature stands naked and discovered . chap. ix . concerning the words being made flesh , for the performance of the whole will of god , in reference to mans redemption and salvation . chap. x. concerning the benefits that do inseparably accompany christs person , where he is received , either by the first or second covenant , according to the tenour of both which , there is vertue in his blood to reconcile and bring men to god. chap. xi . shewing the subordinate use that the elect angels are of unto christ , in his bearing up the pillars of the creation , that else had been dissolved through the fall ; and the place which they have in the threefold general administration of his mediatorial kingdome , set up in the world . chap. xii shewing wherein the three rules and formes of administration in christs mediatorial kingdome do differ one from another , and maintaine an entire jurisdiction within themselves ( but in due subordination and subserviency still , of the lower to the higher ) over the respective subjects that live under them . chap. xiii . shewing the fixed enmity and warre that is maintained and kept up by satan , against the rule and kingdome of the mediator in the world , in order to make of none effect unto men , the inestimable price and usefulnesse of christs blood in their fallen state . chap. xiv . shewing the continuance and progresse of the war between the subjects of christ and antichrist , and the terms and issues upon which they joyn . chap. xv. shewing more particularly the bounds of that rule and government , which is set up by christ in the natural conscience , together with the answer of a good conscience thereunto , in those that are under this first dispensation . chap. xvi . concerning the rule and dominion , which by the law christ exerciseth in the minde of those that are made children of the first covenant , together with the answer of a good conscience thereunto , in such as are subjects unto christ , under this second dispensation . chap. xvii . shewing the nature of that kingdome and rule of christ in the saints , which consists not in word and in the forme of godlinesse only , but in power , and in the life of saving faith , the first fruits whereof appear in those that are made conformable to christ , in his death . chap. xviii . concerning the saints conformity with christ in his death , particularly opened , and cleared from those mistakes which the enemies to the crosse of christ are apt to brand it with . chap. xix . giving a general view of the counterworkings of satan to the government of christ , in all the forementioned administrations thereof . chap. xx. concerning death to sin and life to righteousnesse , considered as well in the distinct branches and parts thereof , as in the full extent and comprehensivenesse ; together with the discovery thereby , of that which is counterfeit , hypocritical , or otherwise defective . chap. xxi . shewing particularly , the evil seed that is sowen in the natural conscience by satan : through which he works men off from their subjection to christ , in his first dispensation , and fixes them in rebellion against him . chap. xxii . shewing in particular , the workings of the mystery of iniquity , in the consciences of the children of the first covenant , to the ripening of them unto perdition and finall falling away from god. chap. xxiii . concerning the common interest , wherein the devils subjects meet and correspond , under both the dispensations before mentioned , which yet by the wisdome and power of christ , comes at last to be dissolved , in the use which he makes of the one to destroy the other . chap. xxiv . concerning magistracy , as in its primitive constitution and right exercise , it hath its place and beares its part in the reigne and government of christ over men , in this world . chap. xxv . treating of the power which shall be given unto the two witnesses , to prophecie and finish their testimony , when the suffering saints of christ must expect the visible protection of magistracy to faile them , as exercised in a worldly way . chap. xxvi . treating of the time of the manifestation of the sons of god , their sitting with christ on his throne , ruling and influencing all things on earth , during the space of a thousand years . the end of the table . errata . page . line . for which person of christ , read , who p. . l. . for unloose , unloosing p. . l . for as , at p. . l. . for wings , rings p. . l. ult . for htah , hath p. . l. . for net , not p. , l. . for consequence , consequent . p. . l. . for account , account . p. . l. . for or , of p. . l. . for therefere , therefore p. . l. . for perpetual , personal . p. . l. . for fufilled , fulfilled . p. . l. . for em , them . for ch . . in the title , p. . & so on to p. . r. ch . . p. . l. . for heshly , fleshly ibid. l. . for necessiy , necessity , p. , l. . for wollowing , wallowing p. . l. . for owerthrone , overthrowne p. . l. . for hiw , him p. . l. , . for raising him up and fitting , he raised him up and fitted . these and some other literal mistakes together with deficiences in the stopping ( which possibly in some places may obscure or somewhat vary the sense ) as also in putting the roman letter sometimes for the italica , or the italica otherwhile for the roman , thou artdesired , courteous reader , to mend in the perusal . chap. i. wherein is shewed , that the foundation and first rule of all true and right knowledge of god is seated in christ , the living word , as the blessed trinity by their own immediate operations do make themselves personally visible therein . the full knowledge of this word is indeed too wonderful and high to attain unto , and is therefore with much difficulty , if not impossibility , to be expressed by a sound of words , and the weakness of language , incident to the best of our pens . but although we cannot reach this word , nor have wherewith to describe his glory , he is pleased in great mercy to reach us , and become neer unto us , even in our hearts and in our mouthes , declaring his usefulness to describe and make known unto us gods name , and his sons name . for this living word of god is that whereby god speaks forth himself perfectly and distinctly , to the understanding both of himself and of the creature . by it he speaks and describes the riches and fulness of his own glory , giving the perfect representation thereof to his own liking and delight . in it he brings to light the invisible things of his eternal power and godhead ; shewing as in a three-fold face , the incomprehensible properties and vertues of the blessed trinity , who are herein the three that bear witness , john . . severally as well as joyntly ; through whose first operation god is from all eternity the object of his own fruition and converse ; and through the other two is given forth a two-fold distinct appearance of god , wherein he becomes the proper and adaequate object of converse and fruition to the creature , upon the terms of the first and second covenant . the word in the first sense is the similitude of god that is immanent and eternally abiding in him , and as so , is unexposed to any creature-discerning : the word in the second sense , is the similitude of god that proceeds and goes out of his mouth , to tabernacle in the creature , in a temporary ministration . and in the third sense , the word is that similitude of god which is the creatures rest and final state of abode for ever . the word as thus considered , is not then to be taken for the second person ( as it is joh. . . where the three that are said to bear witness , are the father , the word , and the holy ghost ) but for the witness it self , which is born by all the three , in the manner before expressed . the word in this latter sense , is the brightness and express character of the godhead , wherein all three are comprehended , and do seat themselves , to be seen and known , as in their own temple and visibility , appointed and prepared by them for that purpose . in which state of preparation , in order to creature-converse , the trinity ( as having brought forth themselves in christ ) are the subject principally treated of in this chapter : and in this consideration christ hath been a mysterie lying hid in god before the foundation of the world , and hath had the place and office of a mediator , in reference as well to the works of creation as of redemption , ephes . . , . when therefore the word , in this common relation , which it hath to all the three , as their temple and sanctuary , is called col. . . the image of the invisible god , we find subjoyned thereunto ( as a further explication of the nature and kinds of perfection seated in it ) these names , first-born of every creature , and first begotten from the dead , having in all things the preheminence , ver . . and prae-existence , being he that was before all things , ver . . and without whom was not any thing made that was made , joh. . . containing in him the principles and life of a three-fold communion , which the blessed trinity by their own immediate operations , are the authors and establishers of in christ , as he is the word . the first is that which is eternally wrought and begotten by the father , between all the three persons and their own image or witness , set up within the divine nature , singly and simply considered ( before the actual being of any creature , though in order to creature-converse by him eternally purposed and decreed ) in which they do see and are seen with common delight and satisfaction to one another : having christ , this image of the invisible god , as one by them , that is brought up with them , and is no other then themselves in image and name , being daily their delight , prov. . . in the exercise of this communion between the trinity and their own image , the word , they are pleased with all their own excellencies and perfections , as they are brought forth therein , putting honour and glory upon them there . again , christ ( who in this communion is one with god , and is god ) being the brightness of gods glory , and express character of his substance , values and delights in the same divine excellencies and perfections , as they are in his head , or in the invisible god , of whom christ is the image ; for god is in this sense the head of christ , or of his own essential image , cor. . . ( otherwise christ were not god of god , very god of very god ) and his desire is , to unveil his head . this communion , as it is the highest , so is it the fountain of all other communions , and the original pattern and rule to them . in this communion , christ , or the word was with god , before all beginning , ( when the godhead was only and alone , without and before the being of any creature ) dwelling together in the unity and simplicity of the divine nature , mutually enjoying and delighting in each other , both being but one and the same incomprehensible god , in the brightness of which glory they are not to be beheld immediatly by any creature : as it is written , ye have not seen his shape at any time , nor heard his voice . in this communion is the love of god the father . the second sort of communion is wrought by the second in the trinity , as he bears his witness ; wherein he exhibits also the image of the godhead , but in a visibility to the creatures natural discerning . and by the means of gods image thus exhibited , there is the beginning of the creatures natural life , motion and being set up , called col. . the first-born of every creature , which is that beginning wherein the word was , joh. . . for no sooner did this word of gods power enter upon the exercise of this his ministry , but he did produce this sutable creature-reception unto the witness which he bears of god. and though this witness , which is proper to the second person in the trinity to give forth , were in its vertue and power from all eternity : yet it comes not into execution as to creature-converse , but in pursuance of gods decree for the producing of that sort of communion , fore-purposed of god , according to the tenor of the first covenant : and so doth lay the foundation , and is the author and rule of the communion which is required between god and the creature , by that covenant , which christ is the head and minister of from the foundation of the world . in which state he also is the compleat measure of all time , called therefore , rev. . . he that is , by way of distinction from himself , considered as he that was , in the witness of the father , and he that is to come , in the witness of the holy ghost , being the same word or image of the invisible god , in all the three . this second image of god , which is ministred by the operation of the second in the trinity , is that wherein god accommodates himself , and condescends to creature-capacity , abasing and humbling himself to be beheld , and as t is said , psal . . to behold all things that are in heaven and in the earth . in which sense , exod. . , . christ is called the angel in whom god had put his name , whom he sends before as the messenger of his covenant , mal. . . to prepare the way unto the true rest ; whose voice , being the voice of god , is accordingly to be obeyed ; he is not to be provoked , for he will not pardon trangressions , if he be . this is the angel that spake to moses on mount sinai , and with our fathers in the church in the wilderness , acts . . and who , isay . was afflicted , in all the afflictions of gods people , and is the angel of gods presence , that saved and redeemed them : he is the lord that was among them in sinai : in the giving of the first covenant , in the holy place , having the chariots of god about him , twenty thousand , even thousands of angels , psal . . . by this messenger of god , that name or similitude of god that is suited to creature-understanding , is ministred and conveyed , and the foundation and means is laid therein , of all communion between god and the creatures natural being : by which the second person in his witness goes forth ( as it were ) from god , and comes into the first creation , or into the head and root of it , the first-born of every creature , and there pitches his tent and dwelling place , setting up the first worldly sanctuary , wherein divine service and worship is performed by the creature unto god , according to gods will , declared in the first covenant . this first ministry of god , executed by the second in the trinity , is the beginning of that mysterie , which rev. . , . is said to be finished , when time shall be no more , being the mystical and veyl'd appearance of god , the first view he gives of himself to the creatures natural discerning : whereby the knowledge of god is had as by report , & by the hearing of the ear , as described by something that is not the very image and first similitude of him : but secondary figures and shadows , types and veils , aptly representing him to the creatures natural capacity ; by which , the full , compleat and immediate sight of him , as he is , is not to be attained ; but is reserved to be enjoyed in the end , upon the finishing of the mysterie , by the operation of the holy-ghost . of this mystical dispensation , the second person in the trinity is the author and minister , from beginning to ending , forming and bringing forth the first rule of it in christ , as he makes him the first-born of every creature , the mother of all living , and womb unto the whole first creation . this living creature in the person of christ the mediator , ezekiel saw , chap. . . under the god of israel : in which chapter the same living creature , ver . . is described , as head to the angels that are his chariots , and so signified ( as before ) psal . . and here , by the wheels , ver . , , . unto which christ in this his first creature-being , is the spirit of life , chap. . . the life that was in the word from the beginning , in which was the light of men , and without which was not any thing made that was made : who in this capacity , was as a lamb , prepared to be slain and offered up , upon the finishing of the works from the foundation of the world . the third sort of communion is that which is the ending and finishing of the second , ( according to the holy and righteous counsels of god , for the offering up of the lamb slain from the foundation of the world : ) and is the beginner and bringer forth ( upon the disanulling of the former ) of a more excellent way of converse between god and the creature , then ever it was capable to have had , or attained , in the first building , and whilst the first tabernacle was yet standing . in the exercise of this third sort of communion , god is said to rest from his works , and doth put that end and finishing hand unto them , which by him was fore-purposed and designed , upon the disanulling of the first covenant , with which he found fault , holding it needful to introduce in the place thereof , his new and everlasting covenant , consisting in the communion of the holy ghost . in which dispensation , the sons witness is not to be considered single as before , when he shined forth as the bridegroom and comforter under the first covenant : but becomes the engraffed word , wherein both the names and ministries of the second and third persons , are joyned and knit together in everlasting agreement , love and peace , through the blood of the lamb slain ; so as the sons ministry by the cessation thereof , as singly considered , leaves not the creature for ever orphan or fatherless , but in this return of glory , visits it again with more abundant joy and consolation , never to be taken away more . this end paul makes mention of , cor. . . whereby the son delivers up all his kingdom and rule unto the father , as willingly subjecting the exercise of his ministry , in a subserviency and usefulness to the very image it self , that god may be all in all , in the communion which is maintained between him and the creature , through the operation of the holy ghost . this kind of communion between god and the creature , is the last , and that which is to continue without change : unto which all things under the ministry of the first covenant must work , as to their end , and will hasten fast , the neerer this end approaches , which hath been witnessed unto from the beginning , and in its first fruits and dawnings partaken of . this is the communion of the holy ghost , cor. . . ( which paul wishes unto them , after the grace they had shared in from jesus christ our lord , as the common salvation , jude . v. . and as the fruit of the love of god the father ) which in the new creatures being , begins with that of the sons work : and like jacob , treads upon the heels of it and supplants it , serving it self of it throughout , to bring all things to this end ; and to that purpose , makes the elder brother , or the ministry of gods first appearance , serve to the bringing forth of this younger , or ministry of gods second appearance , in the hand of the holy ghost , as the glory which is to follow , and be abideding ; whilst the first , as single , is to be done away , that it may receive its finishing , as it stands in agreement and consistency with this latter . which work of the holy ghost , in the person of christ , from the foundation of the world , was that which finished all gods works in the mediator , heb. . . or in the lamb slain , who offered up himself , as the first-born of every creature , and davids root , rev. . becoming thereby , col. . the beginning and first-born from the dead : ( head unto the general assembly and church of the first born , whose names are written in heaven ) and is the same living creature , as before , which was seen under the god of israel , changed and translated out of the first sort of communion with god , upon the terms of the first covenant , into this of the holy ghost : losing thereby nothing of the good of that communion he had before , but having it fulfilled , and far more abundance and exellency added unto it , being made to sit down now , on the throne with god , at his right hand , and to possess all power in heaven and earth , as brought forth in a glory that is above the firmament , over the head of the sons dispensation , ezek. . , . through this witness of the holy ghost is given the vision of god in both the former images and similitudes , embracing and reteining each other , in mutual harmony and agreement , and so , enfolding themselves as in one intelligible form and suitable appearance to the new creatures understanding , raised up and begotten from the moment of time wherein the holy ghost in this his ministry began to work and offer up the lamb slain from the foundation of the world , becoming thereby the author and rule of this third sort of communion and converse between god and the creature , under the new and everlasting covenant . in these openings of light and glory , and issuings forth thereof upon the mind and understanding of christ , ( the mediator and living word , or sanctuary of the living god ) by the operation of the trinity , is he anointed with the name of god : and prepared ( though a mysterie lying hid in god ) to perform the office of a mediator between him and his creatures in both worlds . for by the first , he is one with god ( the mediator and god are one ) the brightness of gods glory and power : unto which no creature can have the first and immediate access : where god seats himself too high , in name and similitude , to be conversed with by any creature : being the glory shadowed out under the law , as speaking from above the mercy seat , incommunicable to any but the mediator himself , and that , as he is god. by the second , christ is one also with the natural being of the creature , in a changeable and dissoluble band of union : the spring and root of all creation & time the author of all natural life , being , motion , and perfection : in whose face god beholds all the works of the first world , before he proceeds to the creation of them : and , as they answer the end and finishing by him appointed to them , liking and approving of them , notwithstanding all the changes from beginning to ending they are subjected unto , in that dispensation . this is that we mean by christs being the first-born of every creature , in whom the nature of the creature ( as in its root and head ) is united unto the son of god and second person in the trinity : in order to the finishing of that which is to be accomplished upon it by the holy ghost . thirdly and lastly , christ is one with god , and one with the creature , in an indissoluble and unchangeable band of union , mediating such a unity and reconciliation between the two natures of god and the creature , as that the height of glory in the name of the father , and the descent of glory in the name of the son , may so peece up ( as we may say ) together , and become one , as to be one new name , wherein both meet as in a third , and so seat themselves , as to be mutually serviceable to the design of this third sort of communion , even the communion of the holy ghost , which some are everlastingly taken into , and others everlastingly excluded from : in which , god is at rest with all the works of his hands , having brought upon them that finishing work ( he before purposed and ordained in righteousness and judgement ) wherein he dwels & converses with the creature , after a far better and more excellent manner then in the first building : even to his own hearts desire and content , as well as to the content and desire of all hearts , whether of men or angels , that love him & find favour in his eyes . in this riches and fulness of perfection , the word is both lord and christ , from the beginning , set down at the right hand of god , expecting till his foes be made his foot-stool , psal . . . and hath a government that shall never end , being king of righteousness and king of peace . thus , in the face of the mediator , doth god behold his works , as they are finished , to his full liking and approbation looking upon all things in christ , as through a propitiatory head , covering , and true mercy-seat , wherein he is ever rejoyceing over them , and well-pleased with them . through this knowledge of christ we are furnished with a true measure of knowing god , and no other way : for who hath been gods counsellour ? and when we see things in god , as christ sees them , & things in christ as god beholds them , we then come to know him that is true by the rule of all true knowledge , and that we are in him that is true : this is the true god and eternal life , joh . . little children , keep your selves from idols . this order of things , thus shining forth in the face of christ , ( the very image it self , who in these last daies hath spoken to us by himself ) we may find witnessed by moses , and typed out under the law , exod. . . , . compared with numb . . . where we find that god had his oracle or speaking place provided for him above the mercy-seat , and at the two ends thereof were appointed the two cherubims to be made , between whom god told moses , there wil i meet with thee & commune with thee , from above the mercy-seat , from between the two cherubims , which are upon the ark of the testimony , of all things which i will give thee in command , unto the children of israel ; and numb . . . when moses was gone into the tabernacle of the congregation to speak with the lord , then he heard the voice of one speaking to him from off the mercy seat , that was upon the ark of the testimony , from between the two cherubims . where first , we may take notice of the lord , as god and the mediator are one , speaking from above the mercy-seat ; then by the mercy seat , we may discern christ , considered in his creature-nature , as the beginning and ending of the creation of god , the head and root to both creations , through whom ( as a propitiatory-covering , which he is to all those that are admitted into communion and converse with god , either by the first or second covenant ) god doth behold and look down upon all the works of his hands . thirdly , at the two ends of the mercy seat , as between two cherubims , the word of god comes forth in converse with moses , or with men , by the means of christs man-hood , considered in his natural , and spiritual perfection , in his first and second appearance , as he is the son of man , figured out by the two cherubims of glory , shadowing the mercy-seat . thus we see , that to receive the full vision and similitude of god , in his own form , abstractedly and simply considered , is only the priviledge and incommunicable property of christ the mediator , as he and god are one : and , that god can only be known in and by his word : the word , that first is the writing of the blessed trinity in gods own nature . the word , that secondly shines forth in christs first and second appearance , as he is the first-born of every creature , and first begotten from the dead . the word , that thirdly in the fulness of time was made flesh . these things are testified by the holy scriptures , which are ample in the witness they bear hereunto , as we shall shew in the following chapter . and if it would please god by affording still fuller and clearer light in this great mysterie , to enable his witnesses to be declaring and testifying the same , it would suddenly put an end to those disputes and mistakes which the world is full of , between those that call themselves orthodox , on the one hand , and the socinian , antitrinitarian , &c. on the other ; neither of them giving a full witness herein , but maintaining one part with denial of the other ; so that by joyning together what they unwarrantably put asunder , taking all that is affirmed and owned on both sides ( the two-fold witness of the son and holy ghost granted by the one , and their godhead or the divinity of their persons asserted by the other ) we have a compleat testimony in the present truth . for the one acknowledges them in the supreme exercise of a two-fold ministry of gods appearance , in an eminency exalted above all creaturely perfection , as to their persons , assigning them the next place to the father ( their business being to communicate his name , and render it a sutable , intelligible object to creature-understanding ) but denies them to be god. the other asserts their godhead , but in effect , denies those their operations in which they come forth and minister the two-fold witness and appearance of god to the creature . the reconciling of this difference doth give occasion of further enquiry into this great mysterie . by the trinity then we are to understand the essential properties whereby one and the same divine being eternally puts forth its operation , each carrying their own self-evidence in the witness which they bear . and though all the three , as well in the evidence that they give , as in their manner of subsisting , be eternal ; yet , to speak as men , they are in order of nature to be considered in a priority to the evidence and witness which they give of themselves , though both are in one pure act , the same , simple , absolute and incomprehensible god ; whence it appears , that the trinity are their own self-evidencers , and must needs be so , ( for who hath been their counsellour , or hath first given to them ? ) and the witness and evidence which they give , the scripture cals col. . the image of the invisible god , even his essential image , in which the trinity come forth , as by name , declaring their hidden distinguishing vertues , in the peculiarity of each of their operations . this essential image singly considered , is not properly the trinity , but rather the personal appearance which all the three make in the word , by the witness which they bear of themselves . for the trinity , considered abstractedly from their image , are as truly and distinctly three , as when they personally appear in and by their own image and witness which they set up of themselves ; but their personality , strictly taken , consists in the exhibition which each make of themselves , as by name , in and by the image of the invisible god ; where coming forth as with a voice , and in the similitude of god , peculiar to each of them , they shew themselves in the distinction of their persons and names of father , son and holy ghost . nor are they in this any more then one trinity , who , as abstract from their own image , are god , simply and absolutely considered ; and as shining forth by their own image , are god the mediator , as the mediator and god are one ; so as in the face of the mediator , as he is god , the trinity in a proper sense shew themselves personally , in their proper similitudes , which they do not in the first consideration of the godhead , where nevertheless they are as truly and distinctly three , but in an absolute invisibility , or ( as we may say ) impersonality . if this then be all that the antitrinitarians intend or mean , that personality is not properly applyed to the trinity in the first and abstract consideration of god , their opinion were in that not to be faulted by their opponents , any more then the applying of divine personality unto them , in the second consideration of god , as he is god the mediator , is to be blamed in them that acknowledge three individual persons in the same godhead . having thus occasionally opened in what sense the trinity are three persons , coming forth in distinct similitudes , in which they are to be known ( as it were ) by name ; we also affirm , that thus for them personally to appear and minister a distinct three-fold similitude of god , is absolutely necessary in god the mediator , in order to the sitting him for that his office , and to render him the sutable object of converse with the creature , either in the life that now is , or in that which is to come . if therefore the intent of the antitrinitarians be , to assert that god comes forth but in one manner of operation and personality , ministring but one single image of himself ; they do thereby either exclude the creature from any converse with him at all , as leaving no other way of converse , but such as is improper and impossible for any in the capacity of a creature to obtain ( and which to enjoy , is the only incommunicable priviledge of the mediator , and that only as he is god ; ) or else they do so far debase the majesty of god , as to rank him in an equality with the creature , confining his similitude to what bears proportion only to the creatures understanding and converse ( as upon its first natural root ) thus changing the glory of the incorruptible god into the image of a corruptible man. hence then we conclude the necessity of three persons in unity of essence ; the first ministring that similitude and operation which is commensurate to gods own infinite comprehension . the second , that which is proportioned to the creatures finite , natural discerning , springing up in the mediator , as he is the first-born of every creature , the root and measure to all inferiour natural beings . the third , that which is adaequate to the new creatures capacity , formed also in the mediator , through the offering up of the lamb slain from the foundation of the world , in which he is the beginning and first-begotten from the dead , the root and measure unto the whole spiritual seed or general assembly and church of the first-born , whose names are written in heaven . in all these three similitudes of god , or personal appearances of the trinity , considered in themselves , the mediator is truly and perfectly god , able to give them forth in himself , who therein is the image of the invisible god , in which sense he is frequently called in the scriptures the word , the word of life , the word of god. now since the effects of this three-fold operation , ( at least in what concerns the mediators being made thereby a meet object of converse unto the creature , in its creature-capacity , in any sort ) must needs he owned by the antitrinitarians themselves ; why should they be unwilling to be led by these , to the acknowledgement of the springs whence they flow , which are the three essential properties in god , that in the sense we have shewed , do very well agree and consist with the unity and simplicity of his essence ? but as these are short-sighted in this great mysterie , so is it but too evident , that their opposers also are in other respects overseen ; who by confounding these two together , which ought to be kept distinct , do little less then deny gods essential image , under pretence of asserting the three persons or at least , entertain very mistaken notions thereof , wholly praetermitting the proper witness which the second and third persons bear in the essential image , in order to cause their own reception in christ , as he is the first-born of every creature , and first begotten from the dead . and having thus singled out the fathers witness from the other two , they rank it under the notion of a person , between the first and the third , looking upon the second person , only as gods essential image , making it his proper distinguishing character from the father and the holy ghost ; excluding him thereby out of the number of the three that bear witness , and confining the essential image to the fathers operation only , as that which is peculiar unto him . they may be supposed to have been led into this mistake by that common description of the trinity , in these expressions , the father begets , the son is begotten , the holy ghost proceeds , understood by them in an improper and differing sense from what the scrpiture holds forth , joh. . . where it is said that there are three that bear record in heaven , the father , the word , and the spirit , and these three are one . so that here we find the three that are their own self-evidencers , or the head & cause of their own manifestation or witness , each of whom in this sense do beget & are begotten ( each hidden property producing its own image ) & so come forth in their distinct personal appearances & peculiarity of witness w ch all three bear in the face of the mediator : which argues , that those who deny the trinity in these their distinct operations & similitudes wherein only they are to be beheld as in a glass by the creature ) and yet pretend to own their persons , hidden vertues and properties , do seem rather to please themselves in an implicit faith and formal confession of this high mysterie , then to have a due regard to the teachings and witness which the trinity themselves give , as laying open the inward reason and nature of their three-fold operation . the first of which bears the name of father ; because the similitude of god , as it is witnessed by him , unto the increated and unbegotten understanding of god alone , is the first and the original glory . the second bears the name of son ; because the similitude of god , as it is witnessed by him , is proportioned to the natutural mind of the creature , and as such , is begotten , as a secondary and figurative representation of the first . the third bears the name of the holy ghost ; because the similitude of god , as it is witnessed by him , is the union and proceed of the other two , retaining themselves in perfect harmony and love , as the sutable object to the new creatures understanding . in this sense , we say , the witness of the father is unbegotten : the witness of the son is begotten : the witness of the holy ghost is proceeding ; as the record which the three in heaven are said to bear , which three are one , and their witness one , as well as three . chap. ii. concerning the holy scriptures , their authority and vse , with the harmony and analogie which they hold with the living word . wee have already shewed , how by the word is not only meant the second person in the trinity , in his distinction from the father and the holy ghost , who bears witness as well as they ; but that the witness it self , which is given by them all , as their living oracles , that proceed out of the mouth of christ the mediator , is also called the word , according to scripturesense and acceptation , which yet will be more fully evident , by considering the word of god in a third sense : to wit , as the holy scriptures , coming not by the will of man , but by inspiration from god , in men moved by the holy ghost , are also called the word and oracles of god , containing in them the same declaration and testimony of the mind and will of god , as is to be found in the inward word , but dispensing it in an outward form of wholsome words , taught and inspired by the holy ghost himself . unto these words of the holy scriptures given by divine inspiration , no man may adde , rev. . . or take there from , v. . wherefore it is that they are not of any private interpretation , but require the inspiration of the living word , to open and declare the true and full meaning of them , which is near unto every true believer , being the word which dwels in the heart by faith , the key of david , and that holy anointing , joh. . . that is truth and no lye , which abideth in the saints , in such manner that they need not that any man teach them , but as the same anointing teacheth them of all things , taking of the things of christ , and shewing them unto them , according to his promise , john . , . whos 's teachings nevertheless are also derived and communicated from one saint unto another , by the ministry of outward words , and exposition of the scriptures , as by being taught of god , they are fitted and prepared thereunto , and made able ministers of the new testament , who handle not the word of god deceitfully , through any private interpretations of their own , but by manifestation of the truth in its own self-evidence , do commend themselves to every mans conscience in the sight of god , not preaching themselves , but christ jesus the lord , and themselves servants for jesus sake , cor. , . and christ hath promised to send forth such a spirit of the ministry as this , in all ages , even to the end of the world , mat. . . for the perfecting of the saints , and edifying of the body , the church , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ , ephes . . . that then which doth enable to the work of the ministry , thus considered , is the shining forth of the truth in the face of jesus christ , by his indwelling presence in the heart , comparing it self in the mind and understanding of the saint , with the testimony which is given of it self in the outward word : and by discerning the perfect analogie and harmony that springs up between both , answering one another as face answers face , the believer receives such certainty and satisfaction in the mind of god made known , as warrants him in the delivery and declaration thereof unto others . this , as the safest and best rule , in judging and declaring truth from the scriptures , hath been owned in a constant harmony of witness , by saints in all ages , against all the enemies ( under one form or other ) that have sprung up either against the holy scriptures themselves , or the spirit and inward word that lives and breathes forth in them and by them . thus through the faith that is in christ jesus , the holy scriptures are able to make us wise unto salvation , and to make the man of god perfect , throughly furnished unto every good work , being in this harmony and consent with the inward word , of the same authority with it , and of the same divine and spiritual nature , property , and use , able to save the soul , and prosper to the end for which they are sent , as a servant in the hand of the living word , to fulfil all his pleasure , and become either a savour of life unto life , as ministred in harmony with and subserviency unto the living word , or a savour of death unto death , cor. . . as ministred singly , in opposition thereunto . the scriptures then are not properly the inward and living word , but have a testimony and expression peculiarly their own , john . . search the scriptures , they are they which testifie of me , saith christ ; in which testimony of theirs , they are either as a servant and preparer of the way unto the living word , as those that literally testifie of it , pointing at christ , the life and spirit of them ; or else they are to be considered as one and the same with the living word , in perfect analogie and harmony ( both consorting and dwelling together in an inseparable band of union ) unveiling rather the naked beauty of the inward word , then bearing any different sense from it : professing themselves to be but as a dead letter or sealed book , isa . . . any farther then the living unwritten word of god , as breathing into them , becomes their life , and is made use of as the key to open them ; so that both together make up one and the same divine oracle ; whereas if consideration be had of the scriptures in the letter only , they are then capable of having a meer private interpretation and humane sense put upon them , and so to nourish up a way of prophecying that hath its rise out of the divination of mans own heart , or the single ability of the natural mind , exercised in them ; which is so far from being the true ministry , that it is but the vision of god that proceeds from man as he follows his own spirit and not gods , ezek. . . . &c. now if the body of the scriptures deserve the name ( as they do ) of the word of god , their spirit and original deserves it much more , and is much more eminently of authority and use , for the effecting of all that is or can be done by them ; even the word that is nigh thee , that is in thy heart , and in thy mouth , the word of faith , rom. . . the unseen and unwritten word which evidences itself to faith , which is the substance of things hoped for , and the evidence of things unseen , heb , . . this word is described , heb. . . where it is said , the word of god is quick and powerful , sharper then any two-edged sword , piercing even to the dividing asunder of soul and spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the heart ; neither is there any creature that is not manifest in his sight , but all things are naked and open unto the eyes of him with whom we have to do . by being here described as a person , the holy ghost signifies to us , in what sense we are to understand the word of god in this place ; even for jesus christ , the mediator ( not simply considered as the second in the trinity , any more then for the outward body of the scriptures ) which person of christ is spoken of under the same name and description , rev. . . where he is said to be clothed with a vesture dipt in blood , whose name is called the word of god : having on his vesture and on his thigh a name written king of kings , and lord of lords , v. . in the same sense is this word presented to the view of ezekiel , chap. . v. . . under the description of the roll of a book , which was written within and without : and rev. . , . . a book written within and on the backside , sealed with seven seals , which none whatsoever amongst the creatures was able to open , or loose the seven seals thereof . in this book of god david was seen , psal . . , . by the eye of god , in his creature - substance , yet being imperfect , and therein all his members were written , which in continuance were fashioned , whilst as yet there were none of them . the nature and use of this book , considered in the several volumes of it , is declared , rev. . . the books were opened , and another book was opened , which is the book of life ; and that we may know what book of life is here meant , there is mention made rev. . . of the book of life , of the lamb slain from the foundation of the world , having the names of all the elect written in it , which are never to be blotted out . and rev. . . we find another book of life belonging to christ , from whence he threatens the hypocritical and corrupted members of the church of sardis to be blotted out ; a like threatning unto which , we find , rev. . . which compared with psal . . . makes it yet plainer : let them be blotted out of the book of the living , and not be written with the righteous , or come into thy righteousness , to wit , which is by faith . thus we see the unwritten and living word of god , testified by the scriptures , to be gods writing and gods book , as well as they themselves are ; so that when we call this living word unwritten , it is but by way of distinction from the holy scriptures in the outward body of them , as they are written with pen and ink ; for the word that is the image of the invisible god , the brightness of his glory , and the express character of his substance , may truly and properly be said to be the writing and engraving of the trinity , the living book and roll of god , that is all written within and without , consisting of three volumes , answering to the threefold power that is in the mind of christ , to read and look thereon . we are therefore in both these respects , to acknowledge christ to be the living word first , as he is he that speaks , or the person whose mind and discerning is formed and prepared to look upon this heavenly writing in all the volumes of it , in order to communicate and give forth unto others the reading thereof ; and secondly , as he is the writing itself and doth contain the lively oracles of god or witness of the blessed trinity , representing god , as to and by himself he is seen , as also to and by both creations , according to the two covenants , unto which they relate : in which latter sense this book is to be understood , rev. . . &c. where it is said , that no man in heaven , nor in earth , neither under the earth , was able to open the book , neither to look thereon : but it is the priviledge only of the lion of the tribe of judah to prevail to the opening thereof , and to make the right use that is intended thereby . the word in both these respects considered by us , is a most lively description of the fulness and perfection whcih dwels in christs person , as he was set up in the office of his mediatorship , by the immediate operation of the trinity , before the world began ; wherein he is the only begotten son , in whom god is well pleased as he that is in himself both priest and sacrifice , abiding a high-priest for ever at the right hand of god , after the order of melchisedech ; which is no way proper to him as the second person in the trinity , simply considered , where he is purely and simply god , without the least mixture or composition of creature-nature , and without shadow of change . but now , as christ is the word in the person of the mediator , he hath the root of all creature-nature in him , ( being the root as well as the offspring of david ) and hath this given to him for sacrifice , therewith to prepare him to become a lamb slain from the foundation of the world . as thus he is the person of the mediator , he exerciseth a threefold power of mind and discerning , by reason whereof this living word is said , heb. . to be the discerner of the thoughts & intents of the heart , neither is there any creature that is not manifest in his sight , but all things are naked and opened unto him with whom we have to do , & of whom we are now treating . first all things are naked and opened unto him , by reason of the pure all-seeing eye and discerning of god that is in him : through which light of his , he knows how to read the inward writing of the book , or the book as it is all written within , in a character that is the form of god himself , in the very height of his glory ; and therefore proper only for the divine eye itself to contemplate and be conversant in ; requiring the same mind that is in god himself , to conceive and understand it , as simply and fingly exhibited . the mediator , in the exercise of this power of mind , is eternally seeing all that god sees , perfectly knowing gods mind , and is his wonderful counsellor in all the decrees and purposes of his that concern the creatures converse with him from beginning to ending . secondly , all things are naked and opened unto christ this living word , by reason of the highest and purest natural creature-eye and discerning that is in him , as he is the first-born of every creature , and is the discerner of the thoughts of the natural heart and mind of all creatures ; so as psal . . , . there is not a thought in the heart , nor word in the tongue , but this word knows it altogether and afar off , even before the world began . through this second seeing power of christs mind , he knows how to read the second volume of gods book , as it is all written without , in a manifestation and appearance of god , which is commensurate and proportioned to the creatures judgement and discerning , as it is natural , and of the first building , and is the same form of god , abasing it self , and requiring no higher an eye then what is in the natural mind of the creature , to behold it and look thereon . this writing is called outward , or the book all written without , comparatively , and in reference to the inwardness of the first , whose eminency and height is such as is exclusive to the creatures natural discerning ; not but that in its own nature it is inward and spiritual , being the witness that is given by the second in the trinity . as christ exercises this his creature-sight and discerning ( to which this outward volume of gods book is proportioned ) seen and known unto him are all the works of the first creation , in the order and manner wherein they are to be , and have their share and lot given forth unto them in continuance of time ; yea , the invisible substances of angels and men , and all the life , motion and demeanour wherein they are exercised from first to last , upon the wavering , unstable and conditional terms of their standing and holding communion with god in and by the first covenant ; which communion being conditional throughout , christ doth therefore in this first book of life write down and blot out the names of those that are interested in this covenant , according as the condition is performed , or not performed by them ; as we have in this chapter already shewed , from those scriptures that describe this first book of life of the lamb. thirdly and lastly , all things are naked and opened unto christ the mediator , by reason of that his heavenly creature-eye , and most excellent way of discerning which is begotten in him , as he is the first-born from the dead ; in which he is the quick and two edged sword , so sharp , powerful and piercing , that it is able to divide asunder soul and spirit , the joynts and marrow , or to state the true difference between the creatures natural mind in the first building , and its spiritual mind in the second , whose priviledge it is to be admitted to the sight of the glory that is within the veil , to hear the inward voyce , and see the hidden similitude of god , which no natural minds or discernings , continuing meerly such , have ever seen or can see , in their highest attainments and improvements . through this third seeing power in the mind of christ , he is skilled and knowing in reading the third volume of gods book , which contains the former two writings , as well the inward as the outward , so joyned and placed together , as that they are comparing themselves thereby in their most perfect harmony and agreement , as face answers face , serving themselves of each other in such manner as may best unriddle and interpret the full and entire meaning of god in them both ; and herein unloose the seals that were upon the backside of the book , so as the glory within the veil or inward writing may thereby shine forth upon the new-creature-discerning , and yet keep the seals fast on still , as to all natural eyes . this writing and manifestation of god is his second appearance , as he comes forth upon the creature in life from the dead , and makes the mediator the beginning , root and author thereof , unto the whole new and second building , the true mount sion , or city that hath foundations , ( whose builder and maker is god ) being founded in a new and everlasting covenant , and upon better promises then the first , with which god found fault . this second divine appearance is that which is so adaequate and fitted to the new creature-discerning , or eye or faith , which hath for object things unseen , that the eye of the natural mind single hath no skil in reading this book , but unto it the vision of all is become as the words of a book that is sealed , isa . . . a sight which no man hath seen , nor can see , being the hidden manna , and new name , which none knows but they that have it . this third writing is the witness which is given by the third in the trinity , the holy ghost , being that whereby with open face , beholding as in a glass the glory of the lord , we are changed into the same image , from glory to glory , even as by the spirit of the lord. the thickness of the outward veyl is in this dispensation made so transparent by the loss of its own glory in the grave , that now it is made of use to hand out the glory of the inward writing , as that which is above and over its head , unto which it is made willing and content to be the footstool , and to rule only as an inferiour light , in subordination and subserviency thereunto . by the third power of discerning in christ , to which this third volume is proportioned , he knows who are given to him of the father , of whom he is not to lose one ; whom therefore he writes down in this his second book of life , out of which they can never be blotted . hereby also is seen and known to christ the end of all gods works as well as their beginning , in the order and manner in which all things have their course and progress unto their final state , either in a way of everlasting honour , or of everlasting contempt . thus we have considered him before whose sight all things are naked and opened , as he is the living word of god , and hath a three-fold power and exercise of mind suted unto these lively oracles of god , in which he is made conversant by the witness which the trinity bear unto the eye of his mind : unto whose blessed and glorious person in this his three-fold perfection , fitting him to his office of mediator , the scriptures are exceeding full and plain in their testimony ; as first , prov. . where we find him described in this his fulness and riches of glory , under the general term of wisdom ; so that ver . , . we may behold him as to his first perfection , in a co-eternity with god himself , and in the exercise of gods own mind and discerning , as one by him , and brought up with him , his bosome-counsellour from all eternity , in order to accomplish and work out the communications of god , by him fore-purposed unto angels and men. and of the two latter we have particular intimation in the same scripture , where he saith , i was daily his delight , rejoycing alwaies before him , rejoycing in the habitable part of his earth , and my delights were with the sons of men , even whilst he lay in his fathers bosome . again , ver . , . we have his perfection described as he is the first-born of every creature , and first begotten from the dead , who was set up from everlasting , that is to say , from the beginning , or ever the earth was , whom the lord possessed in the beginning of his way , before his works of old : intimating thereby the works not only begun , but finished in the mediator , from the foundation of the world , when there were no depths , nor fountains abounding with water : before the mountains were settled ; before the hils was he brought forth , v. , . shining in a two fold appearance , in which he contained all creature-fulness , riches , excellency and perfection : & so is described v. . where he saith , he will speak of excellent things , in the second covenant : & the opening of his lips shall be of right things , as he is the king of righteousness , the head & minister of the first-covenant light & glory , in which he was the word by whom god created all things in righteousness at first : and ver . , , . was with god in the begining when he prepared the heavens , and set a compass upon the face of the depth ; when he established the clouds , when he gave to the sea his decree , when he appointed the foundations of the earth , and was also the counsel , sound wisdom , understanding and strength , ver . . whereby all humane societies are governed , ordered and maintained in their natural capacities : for by me , saith he , ver . , . kings raign , and princes decree justice , the nobles rule , and all the judges of the earth : and ver . . riches and honour are with me , the perfection of all natural good whatsoever ; yea , durable riches and righteousness , and ver . . his fruit is better then gold , yea then fine gold , and his revenue to be preferred before choice silver , the most excellent natural perfection whatsoever ; whereby he causes those that love him to inherit substance , ver . . the enduring treasures of the new and everlasting covenant , wherein he is the king of peace , and brings into the true rest , ministred by gods second appearance . lastly , we may behold this wisdom speaking unto men , as elihu spake unto job , job . , . where prefiguring the incarnation , he saith , i am according to thy wish , in gods stead ; flesh of thy flesh , and bone of thy bone , formed out of the clay , that my terrour may not make thee afraid , nor my hand be heavy upon thee . so this wisdom puts forth her voyce , prov. . , , &c. to you o men doth she call , and her voice is to the sons of men , in the top of high places , by the way , in the places of the paths , or common road , at the gates , at the entry of the city , at the coming in at the doors , unto men of all nations and places , qualities and conditions , being found to this end in the form of a servant , and fashion of a natural fleshly man , like unto us in all things , sin only excepted . and least we should think he were to be known only according to the flesh , and in the first appearance of his manhood , he speaks to another sort of men , ver . , . whom he cals children given him by his father , made to have a new name , better then the name of sons and daughters under the first covenant , being those blessed ones that keep his wayes , whom he feeds with the hidden manna ( as the fit portion for those to whom is given a new name , that none do know but they that have it ) speaking to them with his voice from heaven , or by the voice of his heavenly manhood , in the exalted state of it at the right hand of god , who so findeth me , findeth life , and shall obtain favour of the lord , ver . . this is the wisdom solomon acknowledged to be in christ , as that person in whom it pleased god all fulness should dwel . the like view of christs fulness appears to have been given unto the prophet isaiah , in the , , . chapters , compared with the . chapter . in the . chap. ver . . it is said , remember the former things of old , witnessing me to be god , and that there is none else ; i am god , and there is none like me : and ver , . to whom will ye liken me , and make me equal ? for chap. . . before me there was no god formed , or nothing was formed of god , neither shall there be after me . and he that thus speaks of himself , as he is god , proceeds to give the witness of himself , as he is also the saviour and redeemer , ver . . when he saith , i , even i am the lord , and beside me there is no saviour : and therefore chap. . , . hearken unto me , o house of jacob , and all the remnant of the house of israel which are born by me from the belly , which are carryed from the womb , and even to your old age ; i am he , and even to hoar hairs will i carry you ; i have made , and i will bear , even i will carry , and i will deliver you . and chap. . , . thus saith the lord , the king of israel , and his redeemer , the lord of hosts ; i am the first , and i am the last , and besides me there is no god : and who as i shall call , and shall declare it , and set it in order for me , since i appointed the ancient people , and the things that are coming and shall come ? which he doth as mediator , saviour , and redeemer , the lamb slain from the foundation of the world ; in which state ; considered as the first born of every creature , and first begotten from the dead , he is declaring the end from the beginning , chap. . . and from ancient times the things that are not yet done , saying , my counsel then taken shall stand , and i will do all my pleasure , according to what is written in those books and living oracles of god that are abiding with me and in me ; which causes him to say , chap. . , . hearken unto me , o jacob , and israel my called ; i am he , i am the first , i also am the last ; my hand hath laid the foundation of the earth , and my right hand hath spanned the heavens : the one , as he is the minister of gods first , the other as he is the minister of gods second appearance ; so that when he cals unto them ( even all concerned under either ) they stand up together in his sight and presence , as in their head and original pattern . and as christ was thus beheld by solomon and isaiah , so is he also testified unto by daniel , where he is spoken of as the great prince named michael , or gods equal and likeness , taken into union and society with god himself , and made the head and prime minister of gods name and manifestation , wherein to be the messiah to both worlds : in and by whom god renders himself the object of communion unto angels and men , either under the first or second covenant . in this likeness and equality which he hath with god , signified by his name michael , he is the word that is with god , not considered properly as he is purely and simply god , but as together with that , he is the word of the beginning , heb. . . ( according to the marginal reading ) and the word of the end , the final deciding word , or word of the oath , heb. . . which was since the law , making the son a high-priest , who is consecrated for evermore . he is the word of the beginning , as he is in the beginning , the first-born of every creature , that is before all things , the lord , descending from heaven with a shout , thess . . . with the voice of the arch-angel ; with this trump of god , that christ as the first-born of every creature , is able to sound : in which capacity he is the head of angels , in their natural perfection : and therefore seems in this place to be called the arch-angel , or michael the great prince , in this first sense : and together with this , being considered as also made man , he may be the angel spoken of , rev. . . . whom john fell down before , to worship him , and who replied see thou do it not , for i am thy fellow servant , and of thy brethren the prophets , and of them which keep the sayings of this book ; worship god : by which christ describes himself to john , in his meer creature-nature : according to which he saith in the gospel , why callest thou me good ? there is none good but one , that is , god. but secondly michael is the great prince , as he is the word also of the final decision of all things , the word of the oath , separating , in and by his last judgement and sentence , between the sheep and the goats , as he is the first begotten from the dead : gods high priest consecrated for evermore : exercising the mind of god and of the creature , made one in an undissoluble bond of love , peace and reconciliation : in which , of twain that they were as first , they become one new creation , in which both minds are exercised in perfect harmony and peace ( all enmity being slain and for ever abolished through the blood of the cross ) whereby christs creature-nature is exalted to be gods associate or equal in his very throne , receiving a name above every name , even above that of arch-angel itself , or first-born of every creature : unto which all creature-names and natures are to bow and do homage , as to him who being thus found in the form of god , counts it not robbery to be equal with god. a lively figure of christ , the messiah , or michael the great prince , thus considered , the scripture gives us in the person of melchisedech , hebrews . who in his name , descent and office , doth most aptly represent this great mysterie . first in his name , as he is king of righteousness , head of all natural life and perfection : and then as king of peace , or author of true rest ; in which he is head of the new creatures righteousness and everlasting life . secondly , in his descent , which is most mysterious and incomprehensible ; without father , without mother , without pedigree , or lineal descent from the creature ; having neither beginning of daies , nor end of life : but made the likness or figure of the son of god , who was in truth all this through the first and immediate operations of the trinity , bringing themselves to light in him . thirdly in his office of high-priesthood , comprehending the sacrifice as well as the sacrificer ; and also the first and highest sanctuary , wherein this divine service and holy sacrifice was performed to god , from the foundation of the world , by christ , the lamb then slain ; and passing out of the state of perfection , as he was the first-born of every creature , into the life and quickning from the dead , whereof he was made the beginning and first-begotten , and in all things to have the preheminence : in both which respects christ is the messiah , him whom god sends , the likeness of the appearance of whose glory considered as the word of god , whilst as yet he was not made flesh , was the subject matter of ezekiels vision , chap. . where he is most lively and expresly held forth , in this his twofold ministration . first as he is the spirit and voice of the almighty , ver . . giving life and motion to the four living creatures , ver . . & . which four are but one living creature , chap. . . comprehending in itself the variety and fulness , the glory and perfection of the whole first creation , from the four ends and quarters of it ; answering therein , to the first-born of every creature mentioned col. . . who was before all things , and in whom all things consist or stand up together as in their head ; which he is described to be in reference to angels , ezek. . . where the ministry of angels is typed out by the wheels full of eyes , whose wings were of such a height that they were dreadful , chap. . . the same with those chariots of god , psal . . . that are twenty thousand , even thousands of angels ; who , psal . . . , , in the mightiness or excellency of their strength are ever doing the commands and hearkning unto the voice of this word as his hosts and ministers that do his pleasure in all places of his dominion ; by reason whereof the motion of this word or voice of the almighty , ezekiel . . is compared to the noise of wings , and the noise of an host . now of these wheels it is said chapter . . that when they went , they went upon their four sides and turned not as they went ; but to the place whither the head looked , they followed it ; they turned not as they went ; meaning the good angels ; contrary whereunto , the motion of the bad ones is described , jude v. . by turning aside from this head , not keeping their first estate or principality : but leaving their own habitation , or dependency upon their head ; whom therefore he hath reserved in everlasting chains under darkness , unto the judgement of the great day . thus ezekiel saw the lord christ , the true messiah , in his ministry of gods first appearance . and to shew that christ in this is but a preparer of the way to the glory that follows , and maker of the way for the second voice to be heard and attended unto in the end , as he hath been in the beginning ; it is said , that when the first ceased from motion , and stood , they then let down their wings ; whereupon there was a voice from the firmament over their heads , when they stood and had let down their wings : and above the firmament that was over their heads , was the likeness of a throne , and upon the likeness of the throne was the appearance of a man , above upon it , ezek. . , , . which throne is more at large ( as we shall shew by and by ) opened , rev. . plainly figuring out gods second appearance , even those good things to come , which are opened by christs entrance within the veil and sitting down on the throne , at gods right-hand , expecting untill his foes be made his footstool , or as cor. . , . untill he shall have put down all rule and all authority , and powers of the first creation under his feet , that would be exalting themselves against him ; and not be freely and willingly ready with the four beasts and four and twenty elders , to prostrate themselves with their crowns before the throne : saying , thou art worthy , o lord , to receive glory and honour and power : for thou hast created all things , and for thy pleasure they are and were created : rev. . . , . which is the true broken frame of spirit , in elect men and angels , as they are built up a-new and brought forth from the grave , into the power of an endless and incorruptible life , even in their natural beings : who considered in that capacity , as so renewed , are ingraffed into a new stock , by life from the dead : and are so represented by the four beasts , but as withall , they have the addition of a better and higher principle of life , installing them in a royal priesthood with christ , and setting them on the throne of his glory , they are represented by the four and twenty elders , who both stand thus represented in christ their head , in his being minister of gods second appearance , or the beginning and first-born from the dead , the high-priest , presenting himself within the veil , in the immediate presence of god , bearing on his brest the names of the children that god hath given to him from all eternity . and for as much as revel . . . there is mention made of a lamb , as it had been slain , having seven horns and seven eyes which are the seven spirits of god , sent forth into all the earth , that john beheld in the midst of the throne and of the four beasts , and of the elders ( which argues them to be distinct from them ) let me therefore ( as a further witness to the life and glory had and enjoyed by this true messiah , the ministring word of gods first and second appearance , from the foundation of the world ) endeavour to open to you the analogie that is between him ( in the exercise of this twofold ministry of his ) and this description of a lamb , as it had been slain , having seven horns and seveneyes ; which is the power and light put forth by him , as he is the alpha and omega , the beginning and ending of the whole creation of god ( which the number denotes ) being in himself the perfect measure , line and original exemplar of both creations , the spirit sent forth by god , as the light , life , and influencing power unto them both respectively : and so , having that in a far greater eminency in himself , as head and mediator , then what they have in themselves . as first , he is king of righteousness , in the ministry of gods first appearance , and then king of peace , in the ministry of his second : and in both , melchisedec a high-priest : that implies a sacrifice , a lamb slain from the foundation of the world . thus the eternal life and blessedness prepared by god , according to the free and good pleasure of his will , to be communicated and imparted unto his chosen vessels , whether men or angels , being too big and full , to be received by them , in their first make and fashion of building , there is a means prepared for a new make and fashion of creation for them , whereby that which is in part is done away , as it stands single and alone , and yet is found again in the whole , when that which is perfect is come , and made to be their portion and inheritance : whereby gods peculiar ones are made to have that which other natural beings at their best have in common with them ; and yet have over and above , that height , and bredth , and depth , and length of the enjoyment of gods love and peace which all the wisdom and discerning of the most capacious natural understanding whatsoever , remaining upon the foundation of the first building , can not reach nor attain . christ thus considered as mediator , is described , dan. . , . by the antient of daies , who is brought in fitting upon the same throne , as rev. . whose garment was white as snow , and the hair of his head like the pure wool : his throne was like the fiery flame , and his wheels as burning fire : a fiery stream issued and came forth from before him : thousand thousands ministred unto him , and ten thousand times ten thousand stood before him : the judgement was set , and the books were opened ( even the books of the lamb , that was slain from the foumdation of the world . ) and behold , one like the son of man , came with the clouds of heaven , and came to the antient of daies , verse . here the offspring and root of david meet in marriage-union , and the man christ jesus returns and ascends into the glory where he was before , or in the beginning : and they brought him neer before him , so neer ; as both do make but one blessed person of the mediator , who laies hold on the seed of david , his own off-spring , thus to bring him neer to him , and gives him dominion , and glory , and a kingdom , that all people , nations and languages should serve him , whose dominion is an everlasting dominion , which shall not pass away , and his kingdome that which shall never be destroyed . that this antient of daies is the son of god , considered in the fulness and riches of his mediatorship ( as hath been before opened ) is plain , by comparing this with rev. . , , , . where the same description is made ( in most particulars ) of him , as in this seventh of daniel , adding this , that out of his mouth went a sharp two-edged sword ( which is the proper character of the living word of god , heb. . . ) and his countenance was as the sun shineth in his strength . this compared again with ioh. . , . ( where christ saith the father judgeth no man , but htah committed all judgement unto the son , that all men should honour the son , even as they honour the father ) doth import , that by this antient of daies is meant that antient state of things and works of old , which was set up in the mediator from everlasting , prov. . . and was made manifest in the beginning , when he became the first-born of every creature , and first-begotten from the dead ; assuming in the dispensation of the fulness of time into neerness of union with himself the man christ jesus , as the branch , his servant , the polished shaft , hid in the shadow of his hand , to accomplish his designs , and be in his use and service , the means of perfecting all that entercourse into which god thinks fit to admit the particular beings of men and angels with himself : in which state he is prefigured by the two cherubims , made at the end of the mercy-seat , for the shadowing of it : and by the two olive-trees that stand by the lord of the whole earth . chap. iii. concerning the creation of all things by jesus christ , who is the mysterie that lay hid in god from the beginning , and makes himself manifest , as well by the works of creation , as of redemption . it can never be sufficiently observed , how the wisdom of god in the most difficult and knotty points to the reason of man , doth ( without gratifying at all the curiosity of flesh and blood ) assert the truth of his own operations . thus heb. . the holy ghost ( as taking for granted what he speaks of ) doth in short down-right terms declare , ver . . that the worlds were framed by the word of god , and that by faith this is known to be so . in which light it is also discovered , that those things which are seen by our natural eye , had a prae-existence in their proper head and cause , and so had also those things that are not seen ( but to our spiritual discerning ) relating also to their proper root . the method of which relative and radical being of things in their head , in gradations one above another ( so as the inferiour subordinations of workmanship are the typical significations of them that are above ) is shortly and mystically , yet fully and admirably laid down by the apostle paul , cor. . . where he saith , that the head of the woman is the man , the head of every man is christ , and the head of christ is god ; testifying hereby to faith ( which hath christ for its object in all it receives ) the method wherein god proceeds , as he creates all things by jesus christ ; for , saith he , god is the head of christ , or the trinity by their immediate operation do first comprehend the person of the mediator in god himself , and then do send him forth as the true messiah , making him the minister of gods first and second appearance to the creature , in the capacity of head and root to both creations . thus , secondly , christ is the head unto every man , comprehending all mankind whatsoever ( as well they that are of the earth , earthy , as those that are of the lord from heaven ) in himself , who is the root to both creations , and from thence causes them to flow forth and exist as his off-spring , in their particular nature and proper persons , in their several generations , from the beginning to the end of the world . lastly , man is the head unto the woman in his creation ; so made by god unto eve , that therein he might as a shadow and figure illustrate , not only the truth and reality of being which eve had in her head , but withall , the true end of her being so comprehended , that she might not abide single and alone , cut off from dependance on , and duty to her head , but be brought into compleatness of being , through her return into the neerness and intimacy of marriage-union with him , yet without losing the property of being which she is made to have as the woman , in distinction from the man. this is the figure and resemblance of gods method and proceeding , in creating all things by jesus christ ; which haply the wisdom of man will carp at ( thinking to find absurdities in it ) through the deceits of philosophy and worldly rudiments , that are not after christ ; but faith sees through all these clouds , and if need be , interprets the riddle ; shewing , that the truth which is spoken in gods word , hath also its testimony from humane principles , so far as they have any rectitude in them . it is plain , that the worlds were made by the word of god , that is , god from eternity gives being unto the word , as image of the trinity , and the word through the excellency of power and glory which he hath in and with god , was able out of nothing to create both worlds , giving them their beginning and foundation in himself , as he became the first-born of every creature , and first-begotten from the dead . in which state , he that thus was the first , and was also the last , did with his call cause all things in both to stand up together , as by name , in his sight and presence , when he took notice of them , recorded them in his books ( whilst as yet they were not fashioned ) and did behold them in the particular forms wherein afterwards they were to be . thus in the beginning was the word & the word was with god , and the word was god , & in this word was life , even the life of both creations , and therefore also of the man christ jesus , that was fore-appointed the head and original pattern , unto which as well the natural as spiritual man were to be conformed ; who did , as the truth and substance it self , at last appear and minister the true sanctuary which god pitched and not man ; accomplishing all that was written in the volume of gods book for him to perform , for the abolishing of sin and death , and the bringing forth of life and immortality to light . in this his angelical and spiritual state , wherein the man christ jesus stood comprehended , in the root of david , before the world began , he was figured out unto the children of israel by the two cherubims of glory , covering or shadowing the mercy-seat , heb. . . and by the two olive-trees , or the two anointed ones , standing by the lord of the whole earth , zech. . . which compared with kings . . will make it appear that solomon was not ignorant of this great mysterie , in that he made the two cherubims ( when he was to build the temple , and set them up therein ) of olive trees , or trees of oyl , to signifie the mediation of christ in spirit , in his head , as these two olive-trees were the two golden pipes that emptied out the golden oyl , zech. . . of all gods communications unto the works of his hands in both worlds . this is that jesus , who whilst comprehended in his head , and for a long time shadowed and typed out as the promised seed that was to come in the flesh , had notwithstanding all the actions of his head and root attributed to him , as much as when in the very image it self he was made manifest , and therefore is said to be that jesus by whom all things are and were created , and are of him , and to him , and for him , in subordination to the word . thus is christ the son of man in heaven , before he descended and was made flesh : and in this heavenly state of his man-hood doth not actually exercise his humane life , but his life is the same with the life of the word , all whose actions are imputed unto him , as abrahams were unto levi , who is said to have paid tythes to melchisedec in his fathers loyns ; so jesus christ may be said to comprehend in him and the actings of his mind , the particular forms and life of all in both worlds , to be manifested and brought forth in their proper seasons , into their visible appearances in the worlds by him , and at his pleasure for whom they are and were created . and when we say that the particular life and form of every creature is thus comprehended in the heavenly manhood of christ , the meaning is , either immediately or mediately . for he that is thus before all things , is not created alone : but in and with this head , they all consist or stand up together , as in their head : capable to exist in themselves in their heavenly & invisible part , at the pleasure of their head , before they be brought forth into their mortal and visible frame and fashion , in this world . in which sense , all of them are christs off-spring and seed , known to him by name , whether such of them as are given to him , by the father to be trained and brought up by him , as children of the second , new and everlasting covenant , or those of the first : whether they be inhabitants of mount sion , or mount sinai , of the heavenly city that is above , or of the earthly and fleshly jerusalem , whether they be men , or angels , they are all his off-spring , in one of these two respects , and are to receive their natural or spiritual perfection from him , as he is the minister of gods name , in his first or second appearance unto them : whence it is that christ saith to his father , heb. . . behold me and the children which thou hast given me , in distinction from the rest of the world ; the former of these are the heavenly , spiritual seed , and from above , measured out with a line of life as adopted children and friends of god : the latter are the earthly or fleshly seed , and from beneath , measured out with a line of death , as chusing the state of a servant , or to remain single and alone , in their natural principles , enemies to the cross of christ , and resisters of the grace whereby the other are saved : which saving grace we shall find , tim. . . was conferred freely on the elect , without condition , according to gods purpose , and given them in christ jesus before the world began . so ephes . . , . they were blessed with all spiritual blessings in the heavenly , in christ , according as they were chosen in him before the foundation of the world , to be holy and without blame before him , in love . thus we see in what sense the particular beings of men and angels are the off-spring and seed of christ , children of the first or second covenant , frequently so called in scripture , although none but those that are called according to his purpose , to be heirs of god , and joynt-heirs with christ of the fathers glory , ministred to them in and by the new and everlasting covenant do truly deserve the name of sons or children , who have a name better then that of sons and daughters by the other covenant . from this general consideration therefore of men and angels , as all are the seed and off-spring of christ , we must come to several distributions of them . for , first ; here we have the general assembly and church of the first-born , which are written in heaven , the inhabitants of the true mount sion , and city of the living god. secondly , we have the innumerable company of angels , heb. . , . who are made ministring spirits to these heirs of salvation , heb. . . thirdly , we have the legions of wicked angels , that made themselves such by their fall and disobedience , reserved in chains of darkness to the judgement of the great day . fourthly , we have the whole race of mankind in one lump or mass , as considered in their natural life and being , bearing the image and similitude of god , according to his first appearance , wherein all are brought forth in the beginning , as a state for them not to abide in , but from whence to be passing into an endless and immortal state of honour or dishonour . all these by name are created , and have their invisible , immortal substances brought forth by the word , as his off-spring , made to stand up together in and with the man jesus christ as their head , and are committed to the charge of the mediator , to assign unto them all circumstances , for their being brought forth into their visible bodily appearances in this world , together with the means and method of bringing them upon the stage of this first creation , and the lot there , wherein they are to stand and serve in their several places , uses and relations , according as he hath received command from the father . so that from the time that the man christ jesus began to be in the word , as in his head and root , standing up in the sight and presence thereof , as the promised seed to come , we are to date the beginning of dayes unto the invisible substances of angels and men ; who then also began to be in their head , and were ever beholding , or rather beheld by their father in heaven , untill they were made actually to exist in continuance of time , in their own proper persons and beings . chap. iv. concerning the creation , nature and ministry of angels . it is said gen. . . in the beginning god created the heaven and the earth . in what sense christ is the beginning , hath been already opened , and how , as the messiah , he is the minister of gods first appearance ; in which he is head unto the angels , the lord amongst them in sinai , by whose voice the law or first covenant was given : where he was compassed about with these his fiery chariots , who receive what is spoken by christ , of the mind and will of god , to speak it forth again as the word they are to publish unto men , in the ministry of the first covenant , heb. . . in this sense it is said , acts . . that the law was given by the disposition of angels . they therefore do obtain the first order and rank of all natural beings , in the first creation , and are endued with an instrumentalness of being and motion , to this use and service of their head : as also , to be the subordinate means of all converse , which by christ is maintained between god and the first world , unto whom it is put in subjection , as heb. . . compared with psal . . . do evidence . these in their creation are described by the light which god made on the first day , gen. . . when he said let there be light , and there was light ; and god saw the light that it was good : approving this first work of his hands in the beginning of that day : and god by his dividing the light from the darkness , signified the heavenliness of their frame and constitution , as they stand exalted and separate in their beings from all sensual life , in the form of invisible spirits , whereof the material heavens in their creation are the first shadow ; which are called , prov. . . the highest part of the dust of the world ; as david also ( giving account of both their creations together ) psal . . ver . , , . saith , who coverest thy self with light as with a garment : who stretchest out the heavens like a curtain : who layeth the beams of his chambers in the waters : who maketh the clouds his chariots , who walketh upon the wings of the wind ; who maketh his angels spirits , and his ministers a flaming fire : in which posture and preparation , the psalmist describes the word as he proceeds to the rest of the creation , ver . , . &c. intimating , that as man in his bodily state was made dust of the ground , so the angels were made a flame of fire , in their natural constitution . in this their natural frame they excell in strength and power , psal . . to execute the commands of their head : and in their motion and actings , are exceeding high and dreadful , comparatively with all other parts of the creation ; and therefore these morning-stars , considered as they are together , in one society and corporation , amongst whom there is a chief , and prince , called lucifer the first son of the morning , are the image and glory of christ , as he is the first-born of every creature , in like service , use and relation as the woman is to the man , whose image and glory she is . a view of these angelical spirits in their nature , ministry and use , is lively set forth and represented in the vision ezekiel had , chap. . compared with chap. . as the body unto christ , who is there described by the living creature , which the prophet saw , under the god of israel ; which living creature is said to have the likeness of a man , and is also called four living creatures , from its four faces : signifying , christ himself thereby , as his life is in the word , and as in that life he comprehends the very form of the son of man , and is the root to the whole first creation : unto which , through the ministry of gods first appearance , he gives life , being & motion : & in the exercise of this his creating power , he is the head of angels , and they are the body to him , that he makes use of in his service , ezek. . . whose voice they hearken unto , as ready to execute all his commands and pleasure in this his first dominion . the spirituality of motion in the head and body is such , that they are said to run and return like a flash of lightning , and to the place whither the head is to go , they go and turn not , and their likeness or appearance was like burning coals of fire : and the workmanship of this body was like a wheel within a wheel ; four wheels , chap. . . that were but one wheel , ver . . & chap. . . answerable to the four living creatures , that were but one living creature : and the rings of the wheels were so high , that they were dreadful , and were full of eyes . in which wheels was the spirit , or word of life riding as in his chariot , psal . . these chariots of the lord are twenty thousand , even thousands of angels , the lord is among them , as in sinai , in the holy place . in a like representation they were beheld by elishaes servant , kings . . when he saw the mountain full of horses , and chariots of fire round about elisha , as the invisible guard and protection , which were with them to defend them from the syrians . by what hath been said , we have a little view into the nature and use of angels , in the hand of christ from the beginning , of these sons of the morning that shouted for joy at the beholding of christ when he was revealed to them , to be the corner-stone of stability and fixedness , even to the very first creation . in general then , we may perceive that the office and use of angels is , to be ministring spirits principally sent forth to minister unto them that shall be heirs of salvation : in which ministry they are perfected , by being made immutable and brought into the best and highest rank of servants , transformed into a likeness in life and principles with that which is found in the glorified natural man of the saint , whose service and subjection is made perfect in love , as the tongue that readily confesses , and the knee that willingly bows , to the glory of the father in the sons new name , in which glory the saints are co-heirs , and so obtain by inheritance a more excellent name then the angels , heb. . . who therefore confess that they are not the son , nor the true bridegroom , or bride : but servants and friends to the marriage union : esteeming it a posture becoming them , to hide their faces before the unveiled glory of the son : to stand still in silence , and to let down their wings , ezek. . . that the glory of the son sitting on the throne may shine forth , from the firmament that is above , over their heads : and the heavenly voice of his second appearance may be heard , & obeyed : accounting it their blessedness to be neer the bridegroom , and to be servants and friends to the marriage of the lamb , as a guard of fire round about the throne , on which the lamb and his bride sits ; swift executioners of vengeance , thess . . , . upon all those which shall endeavour to put those asunder , whom god hath thus joyned together . these are described , rev. . . to be they that rest not day and night , saying , holy , holy , holy , lord god almighty , which was , and is , and is to come , giving glory , and honour , and thanks to him that sitteth on the throne , and lives for ever and ever . as thus they are this heavenly building , they are the first heavens , the tabernacle and clouds of heaven , or the air , for the day-break and glorious sun of gods first appearance , to run his race and finish his course in ; whereby to enlighten the ends of the earth , and all things under heaven . these sons of this morning are the first light-bearers to the inhabitants of the first world , & therein are covering cherubs unto the son in his own proper glory ; & that they may be enabled to bear light , or the similitude of christ in his first appearance , unto others , they are first the receivers of that light in themselves , in a spirituality of being and form , fitted and suited thereunto , which accommodates them with the exercise of senses meerly spiritual and inward , exceeding high , intuitive and comprehensive : a manner of life , shadowing out the divine life in the name of the father , whose voice is net heard at any time , nor shape seen , but is like a consuming fire , to burn up and slay whatever natural organ is coversant about it , or stands before the beams and raies of its most pure and invisible glory . in a shadowy imitation of this the angelical spirits , when they come forth in the nakedness of their own invisible substance , and glory of their own being , they are flames of fire , consuming and dissolving all objects of outward sense , to the very disinabling as to the exercise of all such life of sense , any living creatures whose life consists therein ; whereof the whole fabrick of this visible world , in all the parts of it , which is reserved to be destroyed by the flames of this fire , will be a most undeniable demonstration : and death it self is a daily witness hereof in every man ; who no sooner is deprived of the exercise of his bodily life , and departs this world , but is brought into a state of life , wherein he is an equal and associate to angels , good or bad : for in the world to come , they neither marry nor are given in marriage , saith our saviour , but are equal with the angels . and as thus christ , by the angelieal ministry , doth gather in mans breath , and leave his body to the dust , whilst they return with his spirit to god that gave it ( in which service they are employed by christ at mans dissolution , luke . . ) so also they have service to perform , in their place under christ , in bringing in and continuing the exercise of all bodily life throughout the whole fabrick of the first creation : yea , even in man himself , the abridgement thereof : in which operation of theirs , they seem not unfitly to be compared to the influence and generating power of the sun : that is it self but a creature , and yet effectually co-operates to the production and conservation of bodily life , in pursuance of those orders and laws of second causes , established by god himself , respecting his creation , and continuance of the first world . the angels then , in their receivings of light and life from christ , have for object , the brightness of gods first appearance , shining forth through him , as the root of all natural perfection , and so are hearers and receivers of this voice of gods word , in the best and highest capacity of any particular natural beings whatsoever . and as their natural capacities are high and vast in their receivings from christ : so their readiness and exactness in conforming themselves to the will of christ , is unimaginable ; and their power to execute is most strong and mighty , nothing under christ being able to resist them , or stand out against them in their ministry , that is according to the will of christ . and as thus considered , they are those that in the hand of christ are made use of to bear the light or image of gods first appearance unto all the inhabitants of the first creation : so as not only man himself is made lower then they , but with the whole world is put into subjection to them and their ministry , as we have before expressed . thus in the beginning , when god created the heavens and the earth , he first set up the heavenly fabrick of the angelical nature : and in that , as in a subordinate head under christ , comprehended the whole earth and visible world , as a mass without form , and void through the darkness which was as yet upon the face of this great deep , as it stood in the waters , untill by the brooding of the spirit of life in the word upon them , ( making his angels chariots , and flying upon those wings of the wind ) he caused the earth to stand out of the waters and become a glorious visible fabrick , adorned and beautified by the remaning works and products of the six daies , as is at large described in the first of genesis . chap. v. concerning the creation of man , on the sixth day . wee have already treated of the excellency and raisedness of being , given unto angels , who in their invisibility shadow forth the glory of the father . and we have considered them as represented under the light of the first day , as it stood divided from the darkness , like a glorious heaven ; which light god called day , in comparison of that darkness which he called night . this darkness or night seems by the coherence of the verses fitly to represent the earth , considered as that chaos or confused lump , without form , and void , from whence god produced the bodily and visible frame of the first world , with all the hoasts and generations thereof ( precedent unto , and ushering in the creation of man ) after he had set up the angels in a separatedness of being from it ; which visible frame of things so produced , was to serve as an outward book of the creatures , to make intelligible unto man the invisible things of god , even his eternal power and godhead , through such earthly characters ( as so many kinds of voices in the world , none of which wanted their signification , or proper use for the service of man , in his dutiful serving of god ) shadowing out the witness of the second in the trinity , which is the image of god in a visible administration to the sense and discerning of the natural being of the creature . forasmuch then as by the progress made by god as yet in the creation , whilst the intellectual life of angels , and sensual life of other parts of the creation were brought forth and continued in so vast a distance and separation as heaven and earth , so that the harmony and consistency of both seemed yet to be wanting , god in his infinite wisdom ( to shadow and type out the finishing and compleating work which the operation of the holy ghost gives to the witness of the father and of the son ) was pleased on the sixth day to create man , and in his constitution and building to provide a joynt consistency of both these excellencies and perfections together : for man in his rational soul was made an associate to angels , and in his bodily or animal life , equal to beasts that perish : and in the joynt , harmonious exercise of both these in one , was that in a total sum , which the other two were in a separate and divided condition . hence it is , that man by his creation is so made in the image of god , as to answer and represent the operations of the trinity : who put forth ( as it were ) a holy and divine combination in their workmanship to draw the earthly shadow of their perfections upon man in his creation , who is made by them to consist of spirit , soul and body , thess . . . but man considered as thus bearing the image of god , is made simply to be , receiving those properties and operations that are essential to him as a man : and therefore is in another sense created in gods image , when he is made naturally righteous and holy in all the operations of this his being . this we are taught by the scripture , gen. . . . compared with gen. . . ( if carefully minded by us ) where we may find man created in gods image in a twofold respect ; first , in the essential properties and operations that are incident and appertaining to him as he is a man , consisting in the life of spirit , soul and body : wherein he is made to bear the similitude and resemblance of god in the divine essential properties and operations , so as in a creature-being to be the earthly figure and similitude of the trinity , who therefore said , let us make man in our image : and let him have dominion and soveraignty over the creatures , bearing our likeness in his very make and constitution , retaining this shadow of us , as that which he can never quite lose , without ceasing to be a man. and for this reason it is that god saies , gen. . . . he will require the blood of mans life at the hands of every beast and at the hand of every mans brother : for in the image of god made he man ; which , if it should only refer to that image of god which man bears as he continues holy and righteous , it would expose men in their corrupt state , to the same fear which cain , that whosoever found them might kill them , and be unaccountable . secondly , man , by the same act of gods workman-ship , is the image of god as he bears the similitude of gods righteousness and holiness ( shining forth in christs first appearance ) rendering him meet for communion with god : in which consisted the puritie and perfection of the first adam ( who was the figure and type of christ himself according to the flesh , the promised seed that was to come , and to be made like unto us in all things sin only excepted ) and as such he was the shadowy temple and first sanctuary wherein divine worship and service was to be performed according to the tenor of the first covenant . this was effected , when god breathed into him the breath of life , and made him to become a living soul , as appears gen. . . compared with cor. . , , . the image of god in this latter sense , set up in man , may ( as experience shews ) suffer change in a twofold respect , either as that which ( as it ought ) will wax old , vanish away , prove as the morning dew , yea , have no glory at all , in comparison of that which excels and is to follow , cor. . . or else as that which will be swallowed up of corruption , and changed into a body of sin and death , is the wages of mans disobedience , and fruit of gods displeasure for the same . in this sense we are to understand man to be made in a mutable and corruptible state , as having that set up in him and given to him , through the well or evil ordering whereof , he may either lose and justly be deprived of it , in a way of gods displeasure , or exchange it for a second and more excellent appearance of god , the glory that is to follow , wherein this also is comprehended ; and made perfect and durable . and that we may the better understand the nature of this changeable state , wherein man is found under the first covenant , and see the weakness and faultiness thereof , comparatively with that which is designed by god unto man , wherein to fix and rest , it will be needful for us to be more particular in describing , first , what man is in his essential properties and operations , in that make and constitution communicated to him by the trinity , in his creation : and then to shew what was the nature of the communion and converse with god , which he was thereby fitted and qualified unto , in order to grow up to be perfected in by the means for that end given him by god , if the fault were not his own , as it is written , thy destruction o man , is of thy self . man then , as he bears the image of the trinity , is constituted of spirit , soul and body , as his essential parts : which , whatever suspension of exercise or temporary alteration any of them may have , do never suffer annihilation , but make up the proper discriminating form of man , by which he stands distinguished from all other the works of gods hands in both worlds . and thus , first , man is created spirit , and made to subsist in his head , christ jesus , before the foundation of the world , as we have already shewed , where he stands comprehended in the life of christs natural perfection , as he is the father of spirits ; in like manner , by way of comparison , as in reference to his fleshly seed , all the posterity of adam stood in the loyns of their common parent , from the time of his creation . yet this is not the state of mans spirit made perfect , but is only a first degree of his being , which is the foundation laid by god to mans exercise of a bodily and spiritual life and operation , incident and essential to him as a man , whether he become a vessel of honour or dishonour : so that in this state of a created spirit , man had a being in his head before he was brought forth in the exercise either of his sensual or rational life : and is rather comprehended in his head , then actually and perfectly apprehending or enjoying : in respect of which first state and invisibility of being , he is a dark shadow of the witness of the father . secondly , man is to be considered in his bodily frame , as he is made , of the dust of the ground , and had the breath of life breathed into him by god , through which he became a living soul . this breathing of the breath of life by god into mans nostrils , doth declare first , gods bringing the soul of man into the actual being and exercise of its sensual life ( which till then lay hid in mans spirit ) by the means whereof he is furnished with a capacity of receiving and taking in , by the organs of sense , the knowledge of things proper to him as a man : which though it be his weaker and inferiour part , yet is first in motion , in order to yield its service and subjection to the rational and superiour part . this life , which the soul leads and manages by actuating and informing the senses , & serving herself of them , is that whereby the report of things from without is let in upon mans reason , which is for the most part so prevalent , as if the soul were absolutely and intirely dependent upon and necessitated unto the use of the senses , in respect whereof some have thought very groundlesly , that it hath either slept or ceased to be , upon the laying down of the body . by this first exercise of a living soul in man , is figured out the witness of the son. thirdly , the spirit of man is the foundation and spring unto a rational , spiritual , or intellectual exercise of life , wherein he is capable of associating with angels , and becoming their equal , even in his natural capacity of a man : which also was actually set up in adam by that act of gods breathing into him the breath of life , and was as the superiour , ruling part in man , obtaining the place of lord , ruler , and husband unto his first , inferiour , and sensual part , which in its actings was to be dependent upon and subservient unto this , in all usefulness and harmony . thus in a mystical sense man was made male and female in the same person , through the setting up this two-fold exercise of life and operation of soul in him , sensual and rational . this second sort of operation is mans higher and nobler part , and shews most the man in it ; the other distinguishes the man very little from the beast , but that the countenance of man looks upward , and the face of the beast downward . the exercise of life in this higher and more raised part of man , adam obtained at first in perfection , and had it in its compleat stature , so far as it was capable , during its association with its mortal body , and while it was on this side the state of being made perfect in spirit , and equal to angels , luke . . by laying down the body in the grave ; either to good angels , when they become the spirits of just men made perfect ; or to evil angels , when they are the spirits of wicked men , grown up to the height of their natural stature in spirit ; and by vertue of that perfect exercise of the rational and intellectual part which adam had in the body , he had a capacity to take in the knowledge and discerning of things immediatly from the inward vision represented to him by the ministry of angels ; he had also an intuitive prospect into the nature of all visible and bodily things in their causes , without being beholding to the report given by his senses ; and as a fruit hereof , we do find gen. . , . that adam gave names to every living creature according to their nature , by vertue of this his intuitive knowledge which he exercised in a way independent upon his sensual part , the property of this his spiritual and rational part being to act , as in the body , or as out of the body , that is to say , to serve it self of the use of its bodily senses , or not , according as they conduce to the furthering and bettering him , in his true and right discerning of things ; man then hath a perfect , compleat , intellectual and rational life springing up in him , which is so far from being lessened or interrupted by death , and the laying down of the use of his bodily life for a time , that it never comes to its full and mature perfection until then , and as a consequence hereof , the body be re-assumed incorruptible . in this property and operation of humane life , man bears the figure and image of the witness of the holy ghost . thus we have described what man is , in his essential parts and operations , in order to fit him for that communion and converse with god , designed unto him by the two covenants ; unto the first of which he was actually and perfectly qualified , as he became a living soul , and did bear the image of god , in and upon his natural man , as the first adam , being of the earth , earthy . but unto the other , man by his creation was no otherwise qualified and prepared , then as he was set up in such a being as was capable , by a farther workmanship of god to arrive unto and attain the glory and everlasting perfection of the new and second covenant : without which , all that was done unto him yet , by what he had received from god in his creation , if left to his own freewill , would but redound to his greater misery , and more righteous condemnation , before the judgement seat of christ , through his own default . this finishing and compleating work of god upon man was reserved to be ministred to him on the seventh day , whereby a far higher and more exalted capacity of mind and operation was to be added to him for the enabling him unto an everlasting happy and compleat communion with god. this is that which in his first state was wanting , and could not be obtained by him but as the free gift of god , then propounded to him in the tree of life . this second and last state of perfection held forth unto man from the beginning , in the tree of life , in the midst of the paradise of god , is described by the apostle paul. cor. . , , , , , . where he sets it up in contra-distinction to the first and earthly make of man by his creation ( shewing it to be that life and immortality which is brought to light in christ as the last adam , the lord from heaven and quickning spirit ) calling it the spiritual body ( as that in which the power of this endless life was comprehended ) comparatively with the natural body , wherein the perfection of adams mutable and corruptible life consisted , saying plainly , that there is this spiritual body and heavenly image in the last adam , as well as that natural body and earthly image in the first : howbeit that is not first which is spiritual but that which is natural , and afterwards that which is spiritual : the first being the life of perfection that was found in the earthly adam : the other being that which was brought to light in the heavenly by his resurrection from the dead : and therefore as is the earthly , such are they that are earthly ; and as is the heavenly , such are they also that are heavenly . and in reference unto such as are the right heirs of salvation , it is said , as they have born the image of the earthly , so shall they also bear the image of the heavenly , and have their natural or vile bodies changed and fashioned like unto his glorious body , by him who through his mighty power is able to subdue all things uno himself . and if we desire to be satisfied how this change and translation out of the one perfection and image into the other is to be effected ; he positively asserts , that it is brought upon man as the fruit of christs resurrection , or ministry of gods second appearance , by and in him , which rends the first veil , and brings down the first tabernacle of the natural body into the grave with christ , whence it springs up clothed upon with this house from heaven , its spiritual body , by means whereof , this corruptible puts on incorruption , and this mortal puts on immortality , and death and the grave are swallowed up in victory . this change and translation was ( as we have said ) propounded unto adam as the end of his creation , and was figured out to him in the tree of life ; and by the twofold exercise of life and ability of mind , set up in their perfection in in him by creation , he was indued with a power improveable in the use of the means god afforded him , to be at least in a tendency unto so glorious an end , and disposed in such a posture and frame of spirit as god required in him by the first covenant , in order to this farther work which on the seventh day god would make known and impart to him . what god herein required from man , was signified unto him by the tree of knowledge of good and evil , and the prohibition accompanying the same , which was , not to eat of the fruit of that tree . in this tree of knowledge of good and evil man had the sight of himself in the exercise of his natural life and operations appertaining unto him as he became a living soul ; in the well or evi use whereof he might arrive unto the experience of the supream good held forth to him as the end of his creation , the endless life that was to follow ; or else he might come by the forfeiture of the present good he enjoyed , to know the evil of a much worse condition then at first he had : for the avoiding of which , and to continue in a posture meet to receive the other , god required him in the state of innocency to abide in a waiting frame of spirit , as a sojourner and stranger in the midst of his present enjoyments in the earthly paradise , that so through his patient forbearance from taking up his rest , or terminating his delight in seen things , he might preserve in himself an unengaged , unprejudiced spirit to what was yet behind of the counsel of god to be communicated to him , as to a more excellent attainment and inheritance to be exhibited to him in the light of the approaching day of the lord , the beamings forth whereof , as considered in type , were already present . chap. vi. concerning the fall of man , the steps and degrees to it , with the bitter fruits and consequents thereof . by what hath been said of mans creation , it is undeniable that god made him perfect , though the perfection of his estate was mutable or subject to change , and therefore not the rest from all eternity designed him by god : so that man in this first perfect state had that still wanting which was the finishing and compleating work to what he at present enjoyed : howbeit , that which was wanting unto man , did no way cause or necessitate his fall : but that ( as we shall shew ) proceeded from the suggestion of sathan and enticing of his own lust ; which lust when it had conceived , brought forth sin : and sin when it was perfected brought forth death ; although man in this estate was well and sufficiently armed and provided against it , if he had followed the directions given him by god. for in this natural constitution of spirit , soul and body , which man obtained by creation , his understanding , will and affections were all placed in their true rectitude and proper subordinations ; his rational and his sensual mind were set in right tune and harmony together , disposed and fitted to the bringing forth of all manner of righteous and holy operations answerable to the image of god wherein he was created : which contained as much of divine light and manifestation , as man , in his earthly capacity and first make , could take in ; amounting but to a shadowy representation of gods mind , and a sight of it , but in part ; in order to prepare him to receive more , by a second and new creation on the seventh day , when he should have been admitted within the veil , to have beheld gods very similitude open , and bare-faced , conversing with him as friend speaks with friend . now man ( being thus furnished with a reasonable soul and all the excellencies of its operations before described , with freedom of will to choose the good and refuse the evil , honoured also with a soveraignty over the creatures ) in this fair posture of preparation to receive more , was nevertheless seduced , ensnared and made a prey of by sathan , sin and death , to the rendring ( as it were ) abortive all that work which was already passed upon him , and to the letting in of sin and death , with the deserved curse and wrath of god , through him , as through a door , upon all his posteritie . the occasion of this was twofold : first the present enjoyment of good from god under the ministry of the first covenant , the fruit of which , to the eye of flesh and blood even at its best , was so glorious , and appeared so beautiful and desireable , that man was easily perswaded that it was the best and highest attainment hee needed to look after ; and thereby , through sathans subtilty , rendred secure and negligent as to the use of means given by god to carry him on , pass him through and conduct him out of this his corruptible state , as from glory to glory , into the power of an endless life ( without the intervening of sin ) to the full and perfect securing of mans nature from all prevailing power of fins assaults for ever ; which was not done by creation . the second occasion of mans fall , was the freedom of his will , wherein the judging and desiring faculties of his mind were entirely committed by god to his own free motion and operation , upon the terms of the covenant he was brought into with god ; which was , to be dealt with according unto his works , to be rewarded with life or with death , as he should rightly order or abuse this liberty of action with which god had invested him by way of tryal and probation . that man had such a power of free-will as this , first , the nature and tenor of the covenant he was taken into , doth demonstrate ; which is conditional in reference to the works of man ; and god throughout deals with man under that covenant according to his works , strongly thereby asserting them to be mans own ; so as the very reward which comes thereby , is accounted to him of debt , even the thing which his own action ( as left alone unto himself therein ) hath brought upon him , and entitled him unto . secondly , without such a power of free-will , mans first estate could not have been mutable , at least could never have changed into corruption ; for if it had been necessary to him to have stood , he could not have fallen ; and if it had been necessary to him to fall , god had thereby made himself the author of sin , which could not be . now the power itself wherein mans free-will consisted , was the free use and exercise of his judging and electing power of mind , either in reference to good or evil , as it should be presented to him , and come before him in a way to be by him decided and determined as his deliberate act and resolution , which paul calls , cor. . . mans judgement , or mans day . adam had then this honour given him by creation , to exercise his humane judicature , or mans day , not only upon all the works of gods hands already made in the six daies , and presented before him in eden the garden of god ; but he had also as in prospect and contemplation , what was yet behind and to come : both which being the object or subject matter that adam was to pass his judgement upon , god was pleased by way of precaution and premonition to forbid him to fix his eye and his desire upon things seen , which are temporal and fading ; there being a reserve of unseen things , as an enduring substance , to be imparted and communicated to him on the seventh day . that which adam was forbidden , was not simply to forbear the use of his free-will , but the evil and unlawful use of it , as ( through an unwise discerning , and erroneous judging between the present temporary good which he saw , and the future durable excellency of the things unseen , and but in hope ) there did spring up an inordinate coveting and desire in him after the retaining of the first , to the despising and rejecting of the second ; preferring the vision of god in part , and as under a vayl , before the full and compleat view of his glory unvayled . to induce man unto this , the serpent employed all his power and subtilty , contributing all the influence he could from his and the fallen angels example herein ; which ( together with the aptness in the natural desire of man to be enticed this way to serve his own belly , rather then the law and command of god , and to gratifie his natural appetite , rather then shew his obedience to gods voice ) did prevail with him to eat the forbidden fruit , whereby the door was set open for sin and death to enter upon himself and all his posterity . that which remains yet to be declared on this subject , is the possibility which adam had in the state of innocency , to have made a right use of his free-will , so as thereby to have done what god required him to do , by the first covenant . and ( by the way ) when we speak of this covenant in reference to the state of innocency , it is to be understood for the same thing with the law of nature , under which adam was created , and hath this difference in it from what it was afterward ( when dispensed by the name of the law under moses ministry , and called , heb. . the first testament ; receiving its renewal from the blood of christ ) that as it is the law of nature , it requires mans personal righteousness and holyness to be continued in , even the preservation of mans nature in the sinless state wherein he was created , as the condition of keeping up and maintaining that sort of union and communion between god and him ; though not therein to rest , but to be ready to be carried on by god into a sure , unmovable and fixed state of life , from whence there is no possibility of falling : whereas the same covenant , as it is the law or first testament , though in effect it requires the same thing of man , yet it is in reference to the sacrifice of the redeemer , by the vertue of whose blood the covenant is not only renewed , but kept from being broken , until through wilful provocation there remain to man no more benefit by that sacrifice for sin , heb. . . that then which was possible for adam to have done in the state of innocency , was so to have made use of the power given unto him by his free will , as to have walked faithfully with god , according to the light he had received ; and therein to have abode in the earthly paradise of his sinless nature , as christ commanded his disciples to do in the earthly jerusalem , until the further effusion of the spirit , or pouring out of the holy-ghost upon them : which further ministry was figured out unto adam in the tree of life , and the true rest reserved by god yet to be more fully revealed unto him on the seventh day , when the marriage union between christ and him upon the terms of the new and everlasting covenant , was to have been contracted and celebrated ; whereof the institution of marriage in the beginning , was also unto him an earthly figure . so that this we say as the result of all ; that by the power of pure and incorrupt nature in the first adam , he could never have wrought himself into the state of salvation , nor have entred into the true rest , or procured an inheritance incorruptible and undefiled , this being reserved to the work and power of faith , that was yet to be revealed to him , as the means to translate him out of his holy , corruptible and mutable state of the first covenant , into the most holy , incorruptible and immutable state of the second and everlasting covenant ; and this without sin ( or forfeiture of the good he had in present possession ) to the advantage of himself and all his posterity . but if it be here objected , that if the power of nature could not do this , it could do nothing , and was of little avail to adam ; the answer is , it was of great profit and avail to adam , if he had made the right use thereof . for first he might by the power thereof , have kept out the entrance of sin for the present , until by being armed with a higher & greater power , he might have for ever shut the door upon it and excluded it . secondly , he might have preserved in himself an unengaged and unprejudiced spirit against the approaching dawnings and breakings forth of further and higher light ; and in that ready , silent , waiting posture , have diligently attended upon the means that were to be exhibited to him on the seventh day to lead him into rest ; which was the further preaching and holding forth of the word of life by the voice and ministry of gods second appearance , which did bring its own saving power along with it , to have begotten that precious faith in adam , that should have interested him in those precious promises , whereby he might have been made partaker of the divine nature , and have had the power given him to have become the son of god in the new covenant through believing , and so heir of that salvation which by nature could not be obtained . but adam neglecting the opportunity by god put into his hands , and hearkning to the voice of his wife , and seducement of the devil , did justly fall under gods displeasure , and was made a sad spectacle thereof in himself and in his posterity , who are now by nature children of wrath and disobedience , a habitation of devils , a hold of every unclean spirit , and cage of every unclean and hateful bird ; yet not left in such a desperate state , but that by the blood of christ there is remission of sin to be obtained , and a restauration capable to be wrought out . chap. vii . shewing , that god on the seventh day ended the works which he had made , and produced the rest and fixed estate appointed to the first creation ; which christ the mediator , as he is the minister of gods second appearance , is the author and accomplisher of . this sabbathism or rest of god was a state of glory and exaltation , which was remaining unto the first works ( whereof the principal are men and angels ) to be made partakers of , and into which they were capable to be led and taken , or from which to be denyed and excluded , as in righteousness they should be judged by god , to have rendred themselves worthy or unworthy by the deeds done by them in the natural body or state of life . the extent and latitude whereof as to men , is declared by the apostle paul , cor. . where he comprehends under that term the whole life and operation of the natural man as he is a living soul , in comparison with the whole life and operation of the spiritual man or heavenly adam , as he is made a quickning spirit , and contains in him this glorious change under the term and expression of the spiritual body or heavenly image to be wrought out in man , through the resurrection from the dead , in conformity to the perfection or glory of this last adam . this change , as well in reference to angels and men , as the rest of the creation ( which are also to be brought from under the bondage of corruption , by the means hereof , into the glorious liberty of the sons of god ) is the effect of the ministry of christs second appearance , which hath been in operation from the beginning , dispelling the night , which did precede it , which is now far spent , so as this day of the lord is at hand , ready to be revealed in the compleat victory and conquest it hath obtaind over all the opposition and resistance , with which angels and men have gone forth against it from the time of their first defection from god , unto this day . that which in this place is proper for us to treat of in reference hereunto , is only to shew what change might & would have been wrought upon the righteous and holy beings of angels and men by the influence and power of this second appearance of god in the face of the mediator , actually shining forth on the seventh day , if the fault had not been in themselves : by reason whereof , instead of this glorious and blessed change , they brought upon themselves a state of sin and death , wherein by the power of this all-searching light and presence of christs second appearance , they were detected , convinced , judged and condemned . the effect which is produced by the power of christs second appearance upon the natural body or first constitution of being in angels and men , is called in scripture a new creation ( and doth indeed require the putting forth of an exceeding mighty power , eph. . . for the effecting thereof ; even beyond ( if it were possible ) that that was declared and exercised in the first creation or the making of all things out of nothing ) which consists in a change and translation that is given unto angels and men in the beings they have already received , through the power of a resurrection ; wherein their first beings are not annihilated , but altered and made other then they were at first , as they are rarified , exalted and made to receive by way of superinduction , a better and more excellent form and glory , in harmony with which , they are so far from losing what they had , that they receive their own again with usury . therefore it is described by the putting off the old , and putting on the new , without being found naked or destitute of the being and righteousness they had . in it old things indeed pass and are done away , as they are corruptible and mortal , standing single upon the first root : but they are brought forth and restored again , upon a new account , without having totally or finally ceased to be ; as it fares with the natural body , in the lowest and most literal sense it can be taken in ; it is not so properly new created at the resurrection as raised up and exalted into a better tenure and exercise of the same life and operation , then at first it had , as is evident in the body of christ himself , giving the demonstration thereof fourty daies together , whilst he was upon earth , between his resurrection and ascention . this is the end which comes and takes its place , after that to the natural eye of angels and men , all things appeared to have had their finishing , by reason of the good estate of being , which they judged themselves to be already brought into , and in possession of : and indeed this was so truly and really a state of good and of perfection in its kind , that god himself acknowledged it to be such , by a general approbation of all those first works of his hands . however , as good as it was , it was mutable , fading , wearing off , and vanishing away , in the principles of its natural body , and first visible constitution , as it is said , heb. . . , , thou , lord , in the beginning , hast laid the foundation of the earth , and the heavens are the works of thine hands . they shall perish , but thou remainest : and they all shall wax old as doth a garment ; and as a vesture shalt thou fold them up , and they shall be changed : evidently asserting the change they were subjected unto by god from the beginning : not ( as we may say ) willingly but in hope , or in reference to a better state of being intended of god through this change to be brought upon them by christ , considered in his second appearance , sitting on the throne , as is in the same chapter declared , ver . , . unto the son he saith , thy throne o god , is for ever and ever ; a scepter of righteousness is the scepter of thy kingdom ; thou hast loved righteousness and hated iniquity : therefore god , even thy god , hath anointed thee with the oyl of gladness above thy fellows . so that it is not without cause , that the apostle paul saith cor. . that the natural body is sown in corruption , in order to be raised in incorruption . where corruption signifies no more then that mutability or changeableness which the first creation was sowen in , in its innocent and good estate of being , capable to be made better by being clothed upon with what is more excellent , or to decline and sink down into a sinful corruption and in that to become unchangeable , in which as in chains of darkness , the wicked are detained unto the judgement of the great day : no more place or change or repentance being left unto them . and in this , as in one chief particular , the weakness of things in the natural body or first creation doth appear ( notwithstanding the good and perfection it was set up in ) which was common and universal to all that was made in the six daies . but secondly , there was a faultiness and weakness , which the scripture acknowledges incident to this innocent state , which properly and only refers to angels and men ( as made under the first covenant ) respecting the operation of their minds and inward powers , wherein they were fitted and prepared for meetness of converse with god , under that covenant : which faultiness is spoken of , heb. . . . in the case of men : which compared with jude ver . . shews that the angels also were comprehended under the same . this faultiness sprang up partly from the terms of the first covenant requiring the creatures continuance in all things commanded , under pain of the curse : which terms though good and just to be imposed by god upon them , yet were capable of being ill made use of by the creature ; as it is said , tim. . . the law is good , if a man use it lawfully ; importing , that what was good in itself , and in its first institution , might by the unlawful and contrary use made of it , become evil to them who so abused it . ly this faultiness sprang up also from the creatures weakness , as not long able to bear the glory of its first state with sobriety of mind , occasioned by the good and perfection already received , which it thought could never be valued at too high a rate ; so that it judged itself enabled thereby to do all that god required and commanded , in the wisdom and sufficiency already communicated and imparted to it ; which weakness and mistake in the creature was not caused by its creation , nor came necessarily from it , but occasionally and accidentally , by the creatures voluntary overvaluing and over-trusting in the strength and power received , putting more stress upon it then was meet , and putting it to other use then god intended it . whence it is said , rom. . , . what the law could not do , in that it was weak through the flesh , it pleased god to fulfil , by sending his own son in the likeness of sinfull flesh , and for sin condemning sin in the flesh . for through this weakness sin made its entrance , which weakness and faultiness therefore in all the respects before mentioned , was that which god thought requisite to provide against , and supply , by the ending and finishing hand which he reserved to put unto the work he had made on the seventh day , by translating the creature ( without the intervening of sin ) into that rest and incorruptible state , which was the true end for which the first creation was brought forth , and unto which it was appointed to serve and be subject , in the changeable condition it was at first set up in , as the means to bring all things into their everlastingly good or bad estate , fore-known unto god from all eternity : who therefore in his wisdome thought meet , that the natural body should be first , and then the spiritual and that the natural body should be sowen in weakness , corruption or mutability , that it might be raised in power and in incorruption , and so be made a spiritual body , and brought into its true rest , if through the creatures own default it fell not short , & came to be excluded . for though it may be objected ; that god , who did eternall , foreknow all events , and who those were that should be everlastingly saved , or everlastingly perish , would seem by this way of his ordering of things in the first creation , to be very accessory to the sin and fall of angels and men , seeing it was in his power to have made them otherwise , not at all subjected to this weakness ; it is very true , god could have made them otherwise ; but when both in wisdom and justice , he thought fit to make them thus , who art thou , o man , that repliest against god ? and how unseemly is it for the vessel to say to the potter , why hast thou made me thus ? ( that is subject to such mutability and weakness , as may end in everlasting contempt and misery ? ) seeing that god puts no influencing necessity upon thee , either by his decree or otherwise , but leaves thee to the free motion and choise of thy own mind and will herein : and for this very reason made thee a creature indued with free will , that no turning of the scale towards thy misery and ruine might proceed from him , but from the moving and enticing of thy own hearts lust ; which state also ministred occasion to thee by the weakness and mutability thereof , to have looked after that better state that was provided and was approaching , even ready to be revealed , whereby all the faultiness of thy first state might have been remedied , and such a change attained unto , as was more worth then all the hazard and loss that lay in the way of coming to the enjoyment of it , amounted to . the wisdom and justice then of god is very perspicuous in ordering that state of things which by creation was first brought forth , as a preparatory and fore-running dispensation to the glory of the spiritual body , that was to follow and succeed . and the folly and weakness of angels and men is very inexcusable , that in this estate made so bad use of those gifts and communications of god , so freely received from the hand of a bountiful creator , as to make him weary of giving more , and repent ( as it were ) of what he had given already , in that it was so shamefully abused by the receivers thereof , as to reproach the maker , and provoke him to exclude them for ever from the true rest . now what this second and more excellent state is , into which the creature is to be translated , may partly be understood by the opposite weakness and faultiness in the other , that hath been already opened , forasmuch as it contains in it the full cure and remedy thereunto , and in general doth procure a full redemption unto the natural body , out of its first bondage of corruption and mutability , in all respects , which therefore the whole creature waits for , rom. . . but as for the manner and particulars of that glory wherein they shall be brought forth , we are to wait till those times of refreshing that shall come from the presence of the lord for this restitution of all things do themselves give the explanation thereof in visible characters . but that which lies most properly before us in the matter we are now handling , is the consideration of what that change is , in reference to the inward , intellectual , and rational powers in angels and men respectively ; who having received at the first , immortal and invisible substances , as hath been shewed , are not in the essential parts of their first constitution to be annihilated , but the angels are still spirits and flames of fire , and men do still consist of spirit soul and bodie , retaining the powers and operations incident and proper thereunto , after that they have passed by a considerable and irrevocable change , through the resurrection from the dead , into everlasting honour , or everlasting contempt . that the perfection of angels and men , which was communicated to them by creation , was mutable and corruptible , is generally confessed and experienced ; likewise is it as little to be doubted but that the instability and change in both by their sin and fall did proceed from that freedom of will & proper motion of their own which they were enabled to exercise according to the first constitution and natural frame of their minds and spirits , wherein they possessed an arbitrary , independent and free exercise thereof without any interruption by god , who was pleased to suffer this for his own most wise and holy ends , intrusting them with what they had received , to use and employ it for the glory , and in the service of their creator , and not to serve their own private lusts and interests therewith . in this honour and trust received from god , it would well have become as well angels as men , to have found themselves not a little burthened under the straits and difficulties attending the right managing such soveraignty and arbitrariness of power , which seems so much above the weakness of meer creature-beings , that until god take them into such intimacy of union by the second covenant , as not to leave them alone in the exercise of this power , they are every moment subject to miscarriage in the use thereof . god therefore was willing to take a rise from hence to discover to the creature the needfulness of its being taken out of this wavering state , and translated into the permanent glory that was to follow ; whereby to secure it in the midst of all its present excellency and perfection , from destroying itself by forfeiting and losing all that it had already attained ; and to set up in the creature a house and an abiding place for himself , wherein he may rest for ever , esai . . . when all things that his hands had made , and are said by him to have been , by virtue of the first creation , came short of so glorious an end and use , as left to themselves , and were by him laid by as unregarded . that then which god had in his eye , and which his heart and regard was set upon , consists in a frame of spirit and mind reserved by him to be brought upon angels & men , that stood in direct opposition and cross constitution unto this , eminently shining forth in the crucified spirit of jesus the last adam , which god by the vertue and means of his death and resurrection , designed to superinduce upon the natural beings of angels and men , as in the way of a new creation , before which the old should vanish & wear away . this , isa . . . is lively set forth , where , to those expressions , all these things hath mine hand made , and all these things have been , the holy ghost subjoyns , but to this will i look , even to him that is poor , and of a contrite spirit , and that trembleth at my word . the like is to be found , psal . . . where judas and such enemies unto christ are prophesied of , as persecuted the poor and needy man , that they might even slay the broken in heart . this poverty , neediness and brokenness of spirit , is that which christ cals blessed ( mat. . . saying , that theirs is the kingdom of heaven ) being ever accompanied with a purity , and a purifying through faith , whereby they come to see god , v. . this was that which christ told the young man was yet wanting to him , that had kept the commandments from his youth , and is the strait gate that all must enter at , that come into the true rest . this is effected only by believing and partaking with christ in conformity with him in his death , and is a making of us weak with christ , amounting in the end to a perfect disenabling of the mind ( wherein this spiritual and blessed change is wrought ) to exercise that arbitrary , independent , free and proper motion of its own , before mentioned ( in the single light and life of the creature-excellency and perfection , communicated and enjoyed by the ministry of gods first appearance under the first covenant ) which is apt to puff up , and lead the creature to an unwarrantable boasting and glorying in the first light and voice of god , isai . . . the word of the beginning . heb. . . without staying for the glory of the word that comes in the end , and is to follow by the ministry of his second appearance : which second voice cries , isa . . , , . all flesh is grass , and all the goodliness thereof is as the flower of the field . the grass withereth , the flower fadeth , because the spirit of the lord bloweth upon it ; surely the people is grass . the grass withereth , the flower fadeth ; but the word of our god shall stand for ever . through this puffing up and heightning property that is incident to the natural frame of mind in angels and men , so soon as they come to the use of this shadow of divine soveraignty , set up in them by the exercise of their own free-will , their lust presently finds something to work upon , and is ready to conceive and bring forth sin : whereas the contrary poor and needy frame of spirit , is set up by god in christ for the cure and remedy hereunto : by reason whereof as we may find john . . when the prince of this world came , he found nothing in him . the effects then of christs second appearance , caused by the dawning light of that day upon the natural beings of angels , are , first , the hiding and covering of their faces , as those with whom god might justly find fault , if they should by any thing they had received glory in his sight : and , secondly , the sense of the weakness and fickleness of their first estate , and thereupon a waxing weary of the burthen they were under , whilst they were left by god to such an arbitrary independent exercise of mind as they were intrusted with in their operations under the first covenant : and therefore , thirdly , it did cause them to sing and shout for joy , to see the remedy and cure which was brought hereunto by god , through the power of the cross of christ ; when they came to discern , that upon this corner stone the foundations of the first creation were fastned , and the instability thereof healed and helped . this they found to be the lords doing , and it was marvellous in their eyes : the sight whereof they obtained on the seventh day , the day which the lord made , in which they did rejoyce and were glad , psal . . , , . here was the joy of the good angels , when ( by the manifestation of the true rest , revealed in the face of the mediator , the lamb slain from the foundation of the world ) they came with a holy curiosity to pry into the sufferings of christ and glory that was to follow ; who though he were not yet exhibited but in promise , & seen by them , as subsisting in his head , the word of life : yet by a discerning agreeable to that of faith in man , they had a sight of him as the seed of the woman , that was to come , and knew him to be the son , by whom god made the worlds , and who was the brightness of gods glory , and express image of his substance , who upheld all things by the word of his power ; and through the sacrifice of himself , was to sit down on the right hand of the majestie on high , and thereby obtain a more excellent inheritance then they , concerning whom as the first-begotten they had received this charge from god , let all the angels of god worship him . so then through faith in the death and resurrection of christ , as the mediator , set up from everlasting , the angels by the power of christs second appearance came to the sight of the heavenly image and perfection of the last adam : unto which they were in their places to bear a conformity in the true mount sion and heavenly jerusalem : where the elect and holy angels are to have their residence , howbeit in station inferiour to the church or general assembly of the first-born , whose names are written in heaven , and who are the lambs bride and wife , whilst the angels are but friends of the bridegroom , and admitted into the secrets of the bride-chamber ; whose conformity to christ in this his spiritual body or heavenly image , changes their natural frame of minde into the like spiritual & heavenly-mindedness with their head , whereby there is consumed , taken away , wholly removed and abolished , the power and exercise of their first , arbitrary , and self-disposing property of mind : which now being quitted through voluntary resignation , they have in the room and place thereof , by a translation and engrafture into the spiritual life , will and mind of their head , the life and motion of all their natural powers more excellently then before , in a state of life , incorruptible and unchangeable , being now throughout partaking and co-operating in a joynt way of life with their head , who before stood single and alone in their natural motions and operations . through the refusal and want of this change to have been wrought out in them , the wicked angels fell and set up for themselves , in a fixed enmity and opposition of spirit hereunto . and this shall suffice to have been spoken , in reference to the change that is wrought out in the good and elect angels . in the next place , we are to consider the change that is hereby wrought upon the natural being of man , considered as a living soul , which adam should have experienced without falling , this being appointed by god as the only effectual means to bring him into a fixed and durable state , which stability is said , rom. . . to come by faith , through the operation whereof man ceases from the power of standing on his own bottom , for the ordering and directing of his steps , by the motions of his natural mind ( which he is enabled to by the first covenant , considered either as it was first given at his creation , or as since renewed by the blood of christ ) and is made the subject in his understanding and will ( now crucified and resigned ) wherein god himself joyns in the exercise of this power with him , working in him both to will and to do of his own good pleasure , in stead of leaving it to the good pleasure of man , who nevertheless is a free and willing co-worker with god , in this day of gods power : whence it appears that adam fell through unbelief , and for want of being kept in his innocent state through the power of faith , unto salvation : without which the scripture saith it is impossible for any to please god : no , not for adam himself in innocency . for though whilst he stood , he did that which was just and right , as the righteous man , ezek. . yet in all this he was conversant only about natural good and righteousness , the acceptation whereof depends upon its continuance , and is such ( by way of comparison ) as renders any acceptable to the magistrate that keep his laws ; whereas the filial obedience that is performed to god through beleiving , answers the very love and complacency of god in a way of intimate friendship , as proceeding from the man that is made after gods own heart , and is blessed in himself and in his deed . but as many as are of the works of the law are under the curse , as it is written : cursed is every one that continueth not in all things w ch are written in the book of the law , to do them . and as thus it was with adam in his righteous and holy state wherein he was created , so is it since with all those sons of adam that are of the works of the law , and are made living souls again , in their measure and degree , by the renewal of the first covenant upon them , in the blood of christ , through which they are brought into that which jude cals a state of common salvation , obtained as through the ransom which christ was made for all , v. . and which v. . the children of israel were said to share in , when they were brought by god out of aegypt , and were made to live unto god , by the first covenant , ezek. . deut. . isai . . . yet many or most of them god destroyed , and was not well pleased with , through their unbelief , having discovered them to be cursed children , in whom was no faith , or who , under all the light received , proved bitter enemies and resisters of the work and voice of the holy ghost , calling them to believe and receive the change that was to be wrought out in them , and so enter into rest . this change is comprehended in the life and perfection of the new creature and glory of the spiritual body or heavenly image of the last adam . for so it is written , the first man adam was made a living soul , the last adam was made a quickning spirit ; and again , it is not circumcision that availeth any thing , or uncircumcision , but that which is required , is to be the new creature , having a new name better then that of sons and daughters by the first covenant : through which we are made pillars in the house of god , never to go out more , and are written among the living in jerusalem , whose names shall never be blotted out , dwelling on high , even upon a munition of rocks , where bread , even hidden manna is given , and the waters of the sure mercies of david that will not fail . and if we desire to know what this new creature is , it is called faith , that works by love , which faith translates man out of the natural into the spiritual body , and is his new-creature-state , wherein the operative powers of his mind , are so formed as that he is enabled not only to exercise his natural judgement and will in a crucified and resigned frame , in conformity with the dead body of christ , and as quickned together with him through the resurrection from the dead , and made incorruptible , but , secondly , the believer hereby receives a raisedness of discerning and enlargedness of his natural mind , answering that effusion of spirit upon him , surpassing all natural knowledge of the uncrucified mind , causing him to see as he is seen : and to apprehend that for which also he is comprehended in christ jesus : rendring him a co-partner and co-heir with christ in the vision of gods proper and naked similitude , as admitted to behold the glory that is within the veil ; in which capacity , the spiritual seed are the bride and wife of the lamb , that are called to sit down on the throne with him at the right hand of the majesty on high : and who by the means of this their heavenly part , do so influence and quicken their natural , as that thereby they are enabled to sing both the song of moses and of the lamb in perfect harmony together , and to do the will of god in earth as it is done in heaven . according to their heavenly part or spiritual capacity they sit down at meat with christ , in the fathers kingdom , & in the other they are as them that serve , in a state equal with the holy angels . this marriage union between christ and believers , is said rom. . to be their marrying unto him that is risen from the dead , and this through their becoming dead to their first husband the law : and ioh. . , , . is said to be the hearing the bridegrooms voice , in what he hath heard and seen from the father , and the receiving that testimony which no man in his natural capacity receiveth : through which the saints do set to their seal that god is true , and partake with the bridegroom throughout in his most intimate communications of glory from the father , as it is written , ioh. . . that they all may be one in us , as thou father art in me , and i in thee . thus we have briefly intimated the change , which , by way of a new creation , is set up in angels and men , through faith in christ the promised seed , as he is the last adam , and was the lamb slain from the foundation of the world , putting on this spiritual body in his own person as the first fruits of life from the dead : in conformity whereunto every true believer is in his own order clothed upon with the same heavenly image ( for as is the heavenly , such are they also that are heavenly ) which though they do not so attain as to be perfect therein whilst in the natural body , yet they have the mark in their eye , and are pressing forward for the price of the high calling of god in christ jesus . chap. viii . shewing the conviction and judgement that came upon men and angels for their sin and disobedience , by the shining forth of the all-searching light of gods second appearance in the word ; before which every creature stands naked and discovered . by what hath been already evidenced in the precedent chapter , it may appear that they certainly do very much derogate from the glory of christ , and proclaim their short-sightedness into his fulness and rich grace , that look upon the coming of the lord jesus , the seed of the promise , as an accidental provision only that god had in reserve , in case of the entrance and coming in of sin ; never considering that through faith in him , sin from the first might and was to have been kept out ; and that there was from the beginning no other way , nor name , nor means where , by the creature could obtain a sare , sare , incorruptible and immortal life , but by faith in jesus christ , who was from the beginning the right object of faith unto angels and men , to have lead & translated them into the true rest & eternal life , without the coming in of sin between , if he had been received and believed on , when he caused his second voice and heavenly testimony to be heard on the seventh day . but forasmuch as the word then preached to them did not profit them , because it was not mixed with faith , christ ( finding this his testimony thus sleighted and resisted by angels and men ) resorts to the other part of the power that is in this heavenly voice , which is , to judge and condemn in righteousness those that shewed themselves disobedient to it and neglecters thereof . and here behold the goodness and severity of god ; severity to them that fell , and fell wilfully , as did the serpent and the wicked angels , by plain direct disobedience and down-right opposition to their head ( as also yet further by enticing and seducing man also to his sin and fall ) but goodness to man , unto whom he made sin and the judgement declared by reason of the same , to be the occasion in all likelyhood of his and eves conversion ; and the reason is given why god thus distinguished his way of dealing with angels and men . for the angels in what they had done , sinned wilfully , moved by their own malice in a self-hardning fixed way , manifestly quitting their head , and their fellow angels that followed him to the place whither he looked or intended to go , whilest they forsook and turned off from him . but for adam and eve , they were seduced and beguiled as over-reached by the serpent ; wherefore as the apostle paul said in the like case , when in zeal he persecuted the church , the lord was merciful unto me because i did it ignorantly ; so aso the lord was merciful unto our first parents that were seduced and beguiled by the serpent , and was pleased to renew his covenant with them in that blessed and most excellent remedy , the blood of christs sacrifice , whose vertue now appeared to be as well of force to make up and restore what was lost by sin and the fall , as to bring man into a better state then he had at first : which might ( as we have shewed ) have been done without sins ever entering or making of this breach : and so the instability of those first principles might have been removed , that wavering condition might have been fixed against all the assaults of sin or sathan whatever , and secured from all danger of miscarrying , through the comming of the same jesus in the flesh and his entring within the veil by death and the resurrection from the dead , without being exposed to the shameful and accursed part of the death of the cross , which was properly that which was occasioned by the fall. and although it be the secret counsel of god which makes the true and general discrimination between the objects of his mercy and his severity , wherein he freely hath mercy on whom he will have mercy , and shews severity on whom he will shew severity , yet in the revealed and declared dispensation of his will herein unto angels or men , when he comes to deal and proceed with them either in the way of his mercy and favour , or severity and displeasure , he alwaies observes a method of proceedings with them , most exactly consonant unto his justice , and consistent therewith : so as he proceeds not actually to a final rejection and casting off the vessels of wrath , till they have ripened themselves for the same through their own unworthiness and long abuse of his patience , under full and sufficient means of light , disswading and warning the contrary . nor doth he suffer those that he intends for objects of his mercy , to sin the sin unto death , or to arrive at that height of unworthiness as willfully to resist the light of his love , but alwaies prevents this extremity of sin in them with seasonable discoveries of mercy and manifestations of his free grace : which surely was the meaning of the aforesaid place of paul when he said , because i did it ignorantly , i found mercy ; as much as if he should have said , the lord in mercy would not suffer me to come to that height of sinning for which he swears in his wrath , those that do arrive thereunto , shall never enter into his rest : which is , to do that which all those in some sense or other are guilty of , whom god hath determined for ever to exclude from partaking of that union through which only they can enter into the true rest , forasmuch as they have thereby wilfully rendred themselves unworthy and uncapable thereof . we are therefore to acknowledge righteousness and truth to be the pillars that bear up the judgements and determinations of god in his most secret counsels , when from all eternity he predetermines and designs angels and men to their use and service in his house , either as vessels of honour or dishonour , as objects of his love or hatred . for god is true and righteous altogether , and will appear and be found so when he is judged , and when he comes to declare and lay open the grounds of his proceedings toward his creatures , shewing himself willing to be argued with concerning the same : but however the secret of these things belongs to god who is best able to give his own account of them in his own time : yet what he hath already revealed , and so made appertaining unto us , to cast our eyes upon , we may and ought to take notice of , the better to settle our minds in duty and subjection unto him who is the father of our spirits . this then he gives us to understand , that he hath supplied and provided against the faultiness and waveringness of the creatures standing by the first covenant , in the seventh daies rich grace that was to follow ; so that what the law could not do , in that it was weak through the flesh● , god by giving the promised seed in the light and power of the new and second appearance , fulfilled that which the first was not able to carry through , by reason of the weakness of the flesh , or readiness which is in all natural beings to prefer the light and glory of gods first appearance before his second , and to refuse the hard condition which appears to flesh and blood in the observation of the duty of the true sabbath , or cessation from its lawful works , when ever it is called thereunto : though the penalty annexed in case of wilful refusal and disobedience , be the utter exclusion of the creature from the blessed end for which it had any being given unto it at all . upon this consideration it is , that god who from all eternity doth foresee all things , and foreknow how universally all angels and men will conclude themselves under sin , and do as much as in them lies , utterly to exclude and debar themselves from the priviledge and mercy of that manner of conversing with him and enjoying of him , which is accepted and well pleasing unto him ) doth fore-determine within himself those angels and men by name , that shall taste of his free mercy and love , notwithstanding all they do to make themselves unworthy thereof , resolving , not to suffer them to destroy themselves by their own will , but to apply an effectual remedy to them , whereby they shall be saved to the utmost . and for the others , known also to him by name , he doth determine not to shew them the mercy and kindness which he is pleased of his bounty to afford his elect ; but upon condition , leaving them to the righteous rule set up in the first covenant , to be proceeded with , according to their works . wherein notwithstanding he is pleased of his own free accord and good will , to give them all the helps and means incident to that dispensation , that are requisite to enable them to the discharge of such a condition : shewing thereby , that he takes no pleasure in the death of a sinner , but would have all men to be saved , and come to the knowledge of the truth . so that god having thus given a righteous rule to all , which nevertheless would be fulfilled by none , through their own voluntary default : if he left all to stand or fall by that , he did none any wrong . and who is there now that can reply against god , for freely doing with his own what he himself pleaseth ? and for distributing that which is matter of his love and free bounty , upon whomsoever his own good pleasure leads him to ? in pursuance of these eternal decrees was the righteous judgement of god revealed from heaven against the serpent , and upon fallen adam and eve : exactly answering unto what was contained in the books or law of the first and second covenant , set up in the person of christ , declaring wrath and severity against those that were found despisers of the riches of his goodness , and after the hardness and impenitency of their hearts , had been treasuring up , of wrath against the day of wrath : but shewing mercy to those that sinned ignorantly , and were beguiled ; setting before them the sight of the son of man that was to be lifted up upon the cross , and have his heel bruised by the serpent , that whosoever believeth upon him , should not perish but have ever lasting life . this christ did , first , by revealing himself to them , as he that was to descend out of that state of glory wherein he now lived in and with the word of life , and was to be made flesh , or the seed of the woman , by being born of a woman , and made uuder the law : in which state he was to be subjected to the death of the cross , and to the enduring all that could be brought upon him from the power of the devil or his instruments , for the bruising of his heel , the putting of him to death in the flesh . secondly , by declaring the woman ( as he was to be her seed ) the mother of all living , or rather by manifesting himself to be him that was to spring up out of her womb , to be the new root , seed and head to all living , or of all natural and spiritual life that was to be derived to the whole creation of god , upon a new account and tenure , the first having failed , and being through sin and disobedience lost ( so as the whole fabrick thereof might have been dissolved and sunk down into ruine and desolation ) if christ now , made this seed of the woman , had not born up the pillars of it , by vertue of his becoming the first born from the dead , and had not sent forth his spirit upon the face of the first world , to renew it again upon the terms of the first covenant into fellowship and communion with god , as well as from his spiritual headship derived life and being unto his church , the spiritual seed , in and through whom , he was to make warr with the devil & his seed , & perfectly to overcome them . christ therefore , as the head and root unto both these seeds , ( as well that by the law and renewal of the first covenant through the blood of his cross , as that by promise and the making or constituting the new covenant in the vertue and power of the same blood ) is preached and held forth unto man , in the work of the seventh day , as the free and voluntary workmanship of gods hands , wherein adam had cause to rejoyce , when the works of his own hands miscarried and failed , psal . . . for this is the lords doing , and it is marvellous in our eyes : this is the day the lord hath made , we will rejoyce and be glad in it , psal . . , . even to see the stone which the builders refused , to be made the head-stone of the corner , ver . . both lord and christ : lord of the first creation , and gods anointed one , made higher then the kings of the earth , in his spiritual head-ship . this day is the day-spring from on high , that may seem to have visited our first parents , to make them children of the day and of the light of gods new creation on the seventh day : who else were like to have sunk irrecoverably into the lowermost hell by their works of sin and disobedience , in a manner as soon as they were created . and as a type or figure of these two seeds , the natural and spiritual , springing both of them up in the beginning from the same womb , cain and abel are recorded for us to take notice of : who for a while , were both worshippers and servants of the true and living god , approaching unto him by sacrifice , in testimony of their owning and relying upon the blood of christ ; but the one doing it without faith ( though he were a man gotten from the lord ) acting only upon the account of a life derived from christ as head of the natural man , and restoring him to the exercise of the same life in kind ( upon the tenure of the first covenant which was conditional , gen. . . ) which adam had before his fall : the other doing it through the obedience of faith , heb. . . or participation of that higher and better union with god in the new and everlasting covenant , for which he was envied and hated by his brother ; who by taking in a bitterness and enmity from the devil against abel the seed of the promise , became thereby the seed of the serpent , whose latter end was worse then his beginning , and who proved the subject wherein the first enmity was managed by the natural and fleshly worshipper and servant of god , against the true spiritual worshipper , and son and heir of eternal life : and who in that state of fleshly life , was permitted to rule over his brother , and bring him into subjection unto him , as to the exercise of worldly power , as it is written : unto thee shall be his desire , and thou shalt rule over him , gen. . . unto both these seeds , christ , as the redeemer and saviour prophesyed of , to come into the world and be born of a woman , is , in his own person , the begetter and deriver of life . and both come as worshippers of him by sacrifice , for cleansing and perfecting their consciences , and maintaining union and communion between them and god , which through the fall was lost . and he that is thus prophesyed of , as one to come , mich. . . is also prepared and set up from everlasting ( his goings forth having been of old ) though he takes occasion by the fall of man to reveal himself more fully who is the word that hath been heard from the beginning , and hath caused the sound of his voice , and the power of his rule and dominion to go forth and be obeyed , from the rising of the sun to the setting thereof , in all ages . for the government of angels and men is upon the shoulders of this great councellor and prince of peace ; who as he had the bounds of his kingdoms , and the confines of his dominions set out by the father from all eternity : so was it now high time to declare himself in the administration and exercise thereof , upon this foul miscarriage of the fallen angels , with all mankind in adam , and to shew himself to be he that is the possessor of all power in heaven and in earth , and that hath the chief administration thereof . this is he spoken of , isa . . . whose mouth the lord hath made like a sharp sword ; who was hid in the shadow of his hand , and as a polished shaft in the quiver of the living word , before the lord called him from the womb of the virgin , and from the bowels of his mother , ver . . and to whom god said , ver . . &c. thou art my servant , whom i have raised up in righteousness , and in whom i will be glorified ; ask of me and i will give thee the utmost ends of the earth for thy possession : for it is a light thing for me that thou shouldst be my servant to raise up the tribes of jacob , and to restore the preserved of israel , i will also give thee for a light unto the gentiles that thou maist be my salvation to the ends of the earth . thus saith the lord , in an acceptable time have i heard thee , and in a day of salvation have i helped thee ( who , as a lamb slain from the foundation of the world , was with god ) and i will preserve thee , and give thee as a covenant of the people : to establish the earth , and cause to inherit the desolate heritages : to say to the prisoners , go forth ; and to them that are in darkness , shew your selves : to give bread to them that are hungry , and waters freely to them that thirst : for he that hath mercy on them , will lead them , even by the springs of water will he guide them , and he will make all his mountain a way , and his high way shall be exalted . behold these shall come from far , and these from the north and the west , and these from the land of sinim . thus is this polished shaft that is hidden in the shadow of his hand , and in the quiver of the living word , provided from the beginning , with all the power of a mighty saviour and compleat redeemer , and is bringing of it into exercise upon the first occasion , promising the familiar and plain discovery of himself , to the very outward as well as the inward senses of man , by the words being made flesh , and born of a woman , whereby that which was in the beginning , might be heard with our ears , seen with our eyes , & handled with our hands , of the word of life which was with the father , and who from the creation downward , during moses his ministry , was spoken to the fathers by the prophets , at sundry times and in divers manners , till at last he came himself to speak in his own person : through whom , as in adam all died , all are again revived and made to live . chap. ix . concerning the words being made flesh , for the performance of the whole will of god , in reference to mans redemption and salvation . the word in the sense here treated of , is not to be understood simply , as he is the second in the trinity , but as he is also the root of david , the ancientness of whose dayes is spoken of , dan. . . whos 's goings forth were of old , and from everlasting , micah . . in order to come forth unto god , a ruler in israel , by his being made flesh , and so is as well the root as off-spring of david , in the same blessed person of the mediator , rev. . . having power in the fulness of time to bring forth his servant the branch , zech. . . or to bring forth himself in the form of a servant , as he is that righteous branch , jer. . . which is promised to be raised up unto david , to sit upon his throne . christ , as he is the root of david , and head unto both creations , is the word that was in the beginning , the image of the invisible god , the first born of every creature , and first begotten from the dead : in which mysterie , that from the beginning hath lain hid in god , all men are called to see and know what fellowship is to be had for them , by means of the union that is between the man christ jesus and the word , between the root and this branch of the lord , isa . . . which is beautiful and glorious , and whose very earthly fruit is excellent and comely to them that are escaped of israel . hereby that which was from the beginning kept as a secret , is now made the object of open and familiar converse ; even that which we have heard which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life ; ( for the life which was in the word , was there the light of men ) which as a mysterie or secret with the father does by becoming the branch , make it self manifest unto men , in their particular beings , so that they see it and bear witness , and shew that eternal life , which was with the father , before the world began , but is now made manifest unto us by the appearing of jesus , our god and saviour , god manifest in the flesh , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory . here we find the progress of this great mysterie of godliness , for the making it self manifest unto angels and men , by the means of christs incarnation , life and death in the flesh , and final taking up into glory , through the power of the resurrection from the dead . and as this jesus in the dispensation of the fulness of time appeared and descended into the lower parts of the earth ; so we see that he had a heavenly place in his head and root , whereby he was found in union with the word of life before the world began , lying hid in god , and was even then as a polished shaft in this quiver of the word , ready to be sent forth as the servant , the branch , in his proper season . this union , though it was mystical , heavenly and invisible , yet it was so real and influencing , that the branch may truly be said to have lived in this his root , the father of spirits , as properly as the seed of the first adam may be said to have lived in the loyns of him their common parent , who was the father of the flesh . christ the branch , considered as thus living in his root , is said and accounted in scripture phrase , to act , live and perform all that which was the action , life and performance of the word . for by jesus god is said to create all things , and to make both worlds : who is said also to be before all things , and in all things to have the preheminence . and in this heavenly place of residence and abode , which christ the branch hath in his root , the whole spiritual seed , eph. . . are blessed with all spiritual blessings from the foundation of the world , and received grace before the world began , tim. . , . forasmuch as christ had the same union then contracted between his humane nature and the word of life , vertually and radically , which afterwards by the incarnation flowed forth actually , to the making of him , not only a living soul , after the pure image of the first adam , but a quickning spirit , as the original pattern unto the heavenly and spiritual seed of himself , the second adam . this praeexistent union between jesus and the word , before the word actually was made flesh , christ asserts upon several occasions : as john . . where he saies , no man ascended up into heaven , but he that descended , even the son of man which is in heaven ; that is , in his head and root , where , as a mysterie , he lay hid in god before the world began : interpreted thus by himself in effect , john . . when he saies , what and if ye shall see the son of man ascend up where he was before ? likewise , phil. . it is said , that he that was found in the form or word of god , and thought it no robbery to be equal with god , made himself of no reputation , and was found in fashion and habit as a man : as if to come forth as the servant the branch , were rather a diminution then advance to him ( simply considered ) who was before in that exalted state where he though : it no robbery to be equal with god. and john . . he asserts this ancientness of his daies unto the jews , saying unto them , before abraham was , i am ; and mat. . , , , . he unriddles this mysterie to them ; where he affirms that he was as well davids root and lord , as davids son and off-spring ; saying , that so he was acknowledged by david himself , when he was seen unto him in spirit , as the mediator , called lord , unto whom god the father spake , psal . . . where t is said , the lord said unto my lord , sit thou at my right hand , till i make thine enemies thy foot stool ; which expression can no way suite or agree with the second person in the trinity , simply considered , but must necessarily be understood of the lord , the mediator , the word of life , as he is the first born of every creature , and first begotten from the dead , the lamb slain from the foundation of the world , to whom , as risen from the dead , the right hand of god is most fitly to be assigned . this witness is also given by john baptist , john . . when he saith , after me cometh a man which is preferred before me ; for he was before me : the lamb of god that takes away the sins of the world ; both as he is the root and the branch : in the former capacity as the root , he became the lamb slain from the foundation of the world , rev. . . in the other capacity , as the branch , he was carried as the lamb to the slaughter , and as a sheep dumb before the shearers , isa . . . in the dayes of his flesh . for though what is said , heb. . , . ( as it is appointed unto men once to die , but after this the judgement , so christ was once offered to bear the sins of many ) may seem strongly to confine the death of christ to his offering up in the dayes of his flesh , so as to exclude the other ; yet if this be compared with v. . it will appear to be so far from excluding , that it rather asserts it , by shewing how both these do well stand and consist together : for ( saith the text ) he must then often have suffered since the foundation of the world ; taking that for granted which was performed before or from the foundation of the world , in his mystical and heavenly state , as he was davids root : but now , once in the end of the world , hath he appeared , to put away sin , by the sacrifice of himself . that which he did after an invisible manner , in his heavenly and mystical state , wherein he was the lamb slain from the foundation of the world : the same thing in the end of the world , he doth in a visible manner , in mans nature , when he appeared to put away sin by the sacrifice of himself ; which sacrifice in his humane nature was but once offered , nor could be , forasmuch as it is appointed for man but once to die ; therefore christ also in offering up this sacrifice as man , could offer it up but once , as heb. . . it is said , but this man ( christ , considered as the branch , or off-spring of david ) after he had offered one sacrifice for sins for ever , sate down at the right hand of god. in which action , he that is the branch and off-spring , ascends up into the glory , wherein he was before as the root , the first born of every creature , and first begotten or beginning from the dead . indeed christ by being the lamb slain from the beginning of the world , did but lay the needful foundation and preparation to the one sacrifice , to be once made by him , as man , in the end of the world , for the putting away of sin ; so as in effect , both are but one and the same sacrifice in its compleat consideration and full extent , and the obedience also to the will of the father but one ; performed now in earth , as from the beginning it had been done in heaven . without such a glorious and blessed counsel and contrivance of god , preceding the very creation it self , and the entrance of sin upon it , how can god be said to have finished his works in the person of the mediator , from the foundation of the world , and to be entred into his rest , heb. . , . if sin by entring in upon the creation or works of god after they were made , should be able to disturb them , and bring a desolation upon the whole fabrick ? as it ought to have been dealt with in way of justice , if this lamb slain had not born up the pillars of it ; who by standing up in the office of mediator and high-priest ( by whose sacrifice the atonement was actually made , and remedy provided , before the evil and danger did happen ) did immediately set all things straight again between god and the works of his hands : judging and condemning the wicked angels for their disobedience , reserving them in chains of darkness unto the judgement of the great day ; and taking the holy and obedient angels into participation and fellowship with himself in the life from the dead , by him obtained and possessed , as the lord to whom god spake to sit down at his right hand from the beginning , until he made his foes his foot stool : through whom as through a propitiatory covering , he did look down upon all the works of his hands , and was at rest , and well pleased with them , as wrought in the mediator , notwithstanding all that had been done by sin or satan , to effect a breach , and alineate his mind from them . hence , job . , . it is said , that god fastned the foundation of the first world , and laid the corner-stone thereof , viz. in the person of the mediator , by way of provision and preparation against all the power of sin and satan , in their attempts upon it . at this the good angels , those morning stars and sons of god rejoyced , prying into this mysterie , which made them sing and shout for joy : as on the same occasion it is said , psal . . , , . this is the day which the lord hath made , we will rejoyce and be glad in it : to see thereby the devil and his angels disappointed in their wicked designs ; who by the bringing in of sin , were in hopes to have hindred the growing up of jesus the branch , that was to spring out of this root : but davids root , sitting as lord at gods right hand , had before obtained that power which was to subdue all enemies , and lay them flat at his foot-stool : davids off-spring therefore was in no danger of having his course stopped , or race hindred , wherein as a mighty saviour and redeemer he was to go forth , and rescue the whole spiritual seed out of the hands of sin and satan , to bring them unto the true rest , and obtain a gracious reprieve and forbearance for the most obstinate and rebellious also . and as this was the end of christs coming in the flesh , he is accordingly fitted and qualified thereunto , enabled in every particular to fulfil and accomplish the same . but that we may the more clearly and distinctly understand and come to see wherein jesus christ , as man , is made this mighty saviour and redeemer unto men , we shall consider this in three chief particulars , all which were the product and consequents of the word 's being made flesh . as first , the seeds and principles of a two-fold holiness and righteousness ( formed and set up in the mind of christ , as he is a man ) answerable to both covenants . for by the word 's being made flesh , the man christ jesus was taken into a twofold union and communion with god , through the overshadowing of the holy-ghost , in the womb of the virgin ; becoming thereby in his own person the substance of both covenants , isa . . . and ch . . . the true abraham or father to both seeds , as well that of the law , as that of faith. in both which considerations of his man-hood , he was substantially or personally united with god , or with the word : ( he and the word making but one person and one mediator ) which no man whatever besides himself is or can be ; and by vertue hereof he is qualified both as priest and sacrifice , to pay that ransom and make that atonement for sin which god required . the first of these unions he had as made under the law or first-covenant , which produced in him suitable , righteous and holy principles unto the rule and tenor thereof ; enabling him to fulfill all that kind and sort of righteousness therein and thereby required and commanded . in respect of which union and the image of god thence springing up in him , and adorning of him , he was truly and properly made a living soul , and in this fashion and habit of a man , was to taste death for every man , as being in a state subjected thereunto , called the natural body , in distinction from the spiritual body . for cor. . , . there is a natural body , and there is a spiritual body , as it is written : the first man adam was made a living soul , and the last adam was made a quickning spirit . through this first union , christ had an exercise of life as meer man , and in common with all men , sin only excepted , by reason whereof , the workings and operations of his mind , though they were in their kind most perfect , yet were but those of the first adams righteousness , in the highest purity and perfection thereof . the second union and communion then , which is contracted between the word and jesus the son of mary , made him a quickning spirit , and brought him under the law of the spirit , or of the second and everlasting covenant , as it is written , isa . . . thus saith the lord , my spirit that is upon thee , and my words which i have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , from henceforth and for ever . through which union , christ , as man , had the spirit poured out upon him without measure , and above the measure , according unto which he was the receiver of it , as he was under the law ( singly considered ) as him whom god the father seals , and on whom he confers his new name , or second image , feeding him with hidden manna , and admitting him into the glory within the veil : setting up in him the exercise of spiritual senses , suited and prepared to converse with the very substantial brightness and similitude of god , face to face , even apparently , in which moses was the figure of him , numb . . . in this exercise of life , christ as man , is made higher then the heavens , exalted to a name above every name , far above all principalities and powers , having herein obtained a more excellent name and inheritance then the angels , unto whom nevertheless as he was made under the law , he was made inferiour for the tasting of death . in respect of this his exalted state of humane nature , he is called gods first begotten , heb. . . by reason of whose hypostatical or substantial union with the word , the angels of god are appointed to worship him , and to acknowledge him in this glory , one and equal with the father , alwaies doing that which is pleasing unto him . the seed of this union and communion was sown in the humane nature of christ , in the very womb , the former and this both together making up that holy thing born of the virgin , that child jesus , who is said to grow in grace and in favour with god and with man ( like the vine , whose fruit was refreshing to the heart of god and of man ) having the principles and exercise of life springing up in him , that were most suitable & agreeable to the heart of both : being a man of god , after gods own heart , as well as a righteous and holy man according to the law , and so agreeing with the pure natural heart of man. in the exercise of this second and new-covenant-life , christ was enabled to offer up himself in the flesh , through the eternal spirit , as a lamb without spot and guile unto god , to bring in everlasting righteousness , and that subjection of heart and brokenness of spirit in man , which god requires by the law of faith or tenor of the second and new-covenant , answering to the law of the new-creature-being and life , whose original pattern was hereby set up in christ as the first fruits , in that image of the first-born from the dead wrought out in him , unto whom all the rest of the adopted children ( whose names are written in the lambs book of life , from the beginning of the world ) were predestinated to be made conformable . jesus being thus qualified in the same nature and person , even as the son of man , to be as well a high-priest as a sacrifice , proceeds to fulfill the will of his father , that is herein given him to do , even to perform that obedience that is required of him as surety and mediator of both testaments , standing in force by vertue of his death . this obedience is the second general particular which we have propounded to treat of , consisting in the right use and mannaging of those powers and senses of mind , that by the word were formed and set up in christ , for the performance of the will of god , as to all that he required from man in and by the rule and law of the first and second covenants ; the righteousness of both which laws he was to fulsil , even all righteousness ; which accordingly he did , as himself declares , heb. . , . where he saith , lo , i come ( in the volume of the book it is written of me ) to do thy will , o god : and this , by taking away what was faulty in the first covenant , and establishing the good and righteousness of both in the second . for he came not to destroy the law , but to fulfil it : so as the very righteousness of the law ( which ( as upon its first bottom ) passeth away as a morning dew , and waxeth old ) is fulfilled in the new-covenant-obedience , by those who walk not after the flesh , but after the spirit : and was so fulfilled to the utmost , in and by the man christ jesus , who as the second adam , did all that was needful , and which god required to be done for the remission of sin , and the utter abolishing and removal of it out of mans nature , with an absolute incapacity of ever returning more upon the true and right heirs of salvation . in respect whereof it is said , rom. . . that as by one mans disobedience , many ( that is all ) were made sinners , so by the obedience of one , many ( that is all ) shall be made righteous : having that ransom paid , and means provided in him to make them righteous : so that there shall be no necessity remaining upon any to perish , forasmuch as sufficient provision is made to bring all men to repentance , and to the knowledge of the truth : that as in adam all died , so in this sense all again , in christ , are made alive , ( that is ) capable of receiving life from god , upon the terms of one of the two covenants . for if through the offence of one many be dead , and judgement was by one to condemnation ; much more the grace of god and gift by grace , which is by one man , jesus christ , hath abounded unto many , to the justification of many offences , v. , . god esteeming it just , that by the righteousness and obedience which is performed according to his will , by one man , jesus christ , the free gift should come upon all men unto justification of life : as well as that by one mans offence and disobedience , death should raign over all . this one righteousness and obedience , performed by christ , is that which not only answers , by way of satisfaction , unto all that was occasioned , and brought forth by the offence and disobedience of adam : but where sin hath abounded , grace hath abounded much more ; that as sin raigned unto death , grace might raign through righteousness , unto eternal life , by iesus christ , the second adam . which eternal life , sin shewed it self able to hinder the first adams attainment of , upon his first principles . the obedience then which christ performed , we are to consider under a twofold respect . first , that which is usually called his active obedience , whereby he was in his own person legally righteous , and perfectly holy , according to the tenor of the first covenant , as made under the law , and rendred in the natural powers of his mind exactly conformable thereunto . this conformity in christ to the righteousness of the law , qualified him to be the lamb without spot or blemish , which god required to be offered up and slain as a sacrifice for sin : which conformity may be considered either as inherent in him , qualifying him thus for sacrifice ; or secondly , as coming into actual exercise by the proper activity of his living soul , or natural man , if left alone therein : or thirdly , as being brought into exercise by the fathers indwelling presence & teachings , not suffering him to speak or do any thing of himself , or in the single activity of his natural principles , as himself saith , ioh. . . the words that i speak unto you , i speak not of my self , but the father that dwelleth in me , doth the works . in which third and last consideration christ was made active through the exercise of a newness of life and operation set up in him , in the way of faith , flowing from that second seed and union begotten in him by the word , as we have already shewed . in which activity he did not only perform the righteousness and obedience required of man by the law or first covenant , but that also which is required of him by the new & second covenant . without which second branch of his active obedience there could have been no sacrifice nor shedding of blood , no lamb slain , nor feast of passover ( as it is written cor. . . christ is our passover who was slain for us ) for there would have wanted the priest or sacrificing power , to offer up the same , according to the will of god declared in the new and second covenant , heb. . . for though it be most true , that christ through the righteousness of the law , and this considered chiefly as inherent in him , is thereby the pure and spotless lamb of god , the male of the flock without blemish , which it was needful for him to be , as prepared for sacrifice , and to be offered up , it being requisite not only to be , but to continue holy , harmless and separate from sinners throughout the whole course of his life and sufferings in the flesh , yea and in the grave i●self not to see corruption ( otherwise he had not answered and fulfilled the righteousness of the law , nor been in his own person legally righteous , such an one as justice it self , upon that account , could take no exception against ) yet this made him not high priest , nor qualified him with the power of sacrificer , whereby the spotless lamb was to be slain ( become a pass over , meat , and a supper to feed on , in order to nourish the trubelievers unto everlasting life ) and to have the blood thereof shed , poured forth and sprinkled upon the houses , or hearts of his chosen ones , for god to see , as a token whereupon he promiseth to pass over them , and that the plague of his eternal wrath shall not be upon them , to destroy them : exod. . . through the sprinkling of the blood of this passover it is then that they shall be secured from that destroying vengeance ( which overtakes and slaies the first-born , the very chiefest dignity of the fleshly and natural seed ) that it touch not them or come neer their dwelling , heb. . . hence then we say that christ was active in the working out another sort of obedience , then that wherein a meer conformity to the law of the first covenant consists : which stood in his obtaining a perfect victory over the principles of his first activity , answering to the voice of the law , which saith , he that doth these things shall live in them ; so as by bringing these his fleshly principles into the cessation and rest required by the law of the new covenant , he attains the end for which they were at first given him ; arriving at that most neer and intimate union with the father , which only by faith or the exercise of a newness of life and operation can be attained : in which union god finds his rest , as well as the creature his , and which is entred into , or fallen short of , by believing or not believing , heb. . , . these second sort of works are called , james . the works of faith , as the obedience of the second covenant : and in the case of abraham , are there said to consist in the offering up his isaac upon the altar : by which act was declared the power of his faith , as it wrought with his works , and as by works it was made perfect , prevailing with him to present the life of his fleshly seed or first activity in sacrifice upon the altar ; as discovering that so to cease from his fleshly works or activity in the exercise of that newness of operation , wherein as by a resurrection from the dead , his first works ( though laid ( as it were ) to rest ) were to be fulfilled and established . thus we see how the activity and workings of abrahams faith mastered and overcame the workings and activity of his fleshly seed and principles , in the sacrificing whereof god declares himself so well pleased , gen. . . that he saith , by my self have i sworn , because thou hast done this thing , and hast not withheld thy son , thine only son , that in blessing i will bless thee , and in multiplying i will multiply thee , and thy seed shall possess the gate of his enemies , and in thy seed shall all the nations of the earth be blessed , because thou hast obeyed my voice . abraham then in obeying this voice of god , and not fparing the life of his fleshly seed and principles , had the blessings of the new-covenant established upon him , evidenced and confirmed to him upon this act of his faith : all which we are to understand , not as principally relating to the person of abraham , but christ the true father of the faithful ( whereof abraham in this was but the type or figure ) who by performing this condition in himself , did it on the behalf of the whole seed , as surety unto them of the better testament , established upon better promises then the first , heb. . and in this act of his obedience to them imputed , presents them righteous and without blame before the throne of god , and makes them capable of the blessings belonging to this new and everlasting covenant . thus was faith imputed to abraham for righteousness , that is to say , the righteousness of faith , wrought out by christ himself in his own person ( as performing the condition of the new and everlasting covenant , and so becoming the father , root or common parent to all true believers ) is imputed unto abraham in stead of his own personal righteousness ( whether that of the law , or that of his own believing ) and exhibited to the eye of his faith as the matter of his justification , and the sole and only obedience wherein he stands accepted , whereof he hath to glory before god , rom. . as found spotless , and without blame in his sight . this was conveyed to the faith of abraham , as in a lively figure and type thereof , in his act of offering up his son upon the altar . unto which type or figure , the antitype or truth doth most exactly answer and agree in christs own sacrifice , when he offered up himself through the eternal spirit , without spot unto god ; actually sacrificed the true isaac , crucifying in himself the life of his fleshly seed and legal principles : voluntarily laying aside the use and ceasing from the exercise thereof as single and alone , that in the room thereof he might not only bring into exercise and use the newness of life and operation set up in him by faith , but compleat these crucified fleshly principles as single and alone in their operations , by bringing them forth again through the regeneration , with greater vigour , beauty and perfection then ever , in subjection to , and harmonious co-operation with the life of faith : to the fulfilling thereby all righteousness , as well relating to the first as second covenant . this second sort of activity in christ , flowing forth in newness of life and operation , and becoming perfect through the ceasing of his first , is the exercise of that faith by which he and the whole spiritual seed enter into rest , fighting through all opposition , to the removing of every thing that lets and lies in the way thereof ; and therefore is in christ the true abraham or father of the faithful , offering up the true isaac or the fleshly seed in christ , in the principles and activity thereof . in which also he is the true joshuah , leading the natural man into the true land of canaan or heavenly country , into which the principles of moses or of the law could not bring him . in this , as in the performance of the true duty of the sabbath , jesus our god and saviour went before us as our example , in thus ceasing from his works , heb. . that we also might not think it much in imitation of him , to be ceasing after the same manner from ours , since we stand obliged to the same sabbath-observation as we desire to enter into gods rest . through this working power of faith in christ , he was taught this new obedience ; suffering himself to be taken off his first activity or works , with so advantageous a change as to have a higher and a better spring of operation set up in the room thereof , through the fathers witness and teaching ; wherein the disability or weakness that is brought upon the first principles and their activity , as to their single exercise , is abundantly recompensed with admission of them , in a subordinate and subjected way , to be inseparably harmonious co-workers with that second and better activity of faith ; which blessed association of these two in the last adam , is much better then the one that is single and alone in the first , making up of twain that one new man , and new name , which is better then the name of sons and of daughters , in the children of the first covenant . hence it appears that christ in his active obedience did not only conform to the law , as a legally righteous and holy man , doing the work of a servant in the spirit and life of the son , fulfilling the righteousness of the law , by faith : but that he did also perform the proper works required by the law of the new-covenant , consisting in the holy observation of the true sabbath , and bringing his fleshly principles into subjection unto , and useful co-operativeness with his heavenly and spiritual , in the exercise of faith . and so christs active obedience we see distinguisheth it self into the works required to be done by the first and second covenant . this hath brought us to the second sort of christs obedience , which is called passive , as consisting in that wherein he was a sufferer ; which also is capable of a twofold consideration . first , in respect of that which he suffered under the power and activity of faith , carrying his natural judgement and will into a voluntary captivity to the teachings of the father , that trained him up to the doing of his fathers will , with the denyal or not doing of his own , as properly his , in the activity of his fleshly or legal principles : or secondly , as relating to that , wherein he was made a curse for us , appointed and delivered up by the father , ( though still with his own consent ) to bear the punishment due unto sinners , and perform that in his own person , wherewith gods justice might be satisfied , and sin expiated , as it is written : by his stripes we are healed ; the just is punished , and the unjust is set free . christ was in the first of these respects , truly and properly a sufferer , as he that submitted himself to be bereaved and deprived of the exercise of these principles , in and upon the operation whereof ( in the judgement of the natural man , as single ) depended the performance of the condition of the first covenant , wherein all mankind was concerned , as it is written : he that doth these things shall live in them : so as the weakness and disability which he suffered to be brought upon himself in this his operation , might seem to be the way to expose him to the curse and wrath of god , threatned upon non-performance of the condition of the law , ( as it is written : cursed is every one that continues not in all things which are written in the book of the law to do them ) and therefore was hard even for christs natural man to undergo , costing him many a tear , groan and cry , before his natural judgement was fully silenced and made to yield to it , as giving full credit to this report of faith , calling for obedience hereunto as to the voice of god , isa . . and as this seemed hard to christs natural judgement ; so nothing was more bitter and cross to the inclinations and desires of his natural will , then to have his natural spirit thus broken , abased , humbled and laid low , in such a poor , destitute and weak condition as to become a worm & no man ; unable to make resistance or defence for himself , by the exercise of that activity that was properly his own , which is hereby taken out of his single dispose , in order to be brought forth in newness of operation , through the power and activity of faith , or the seed and principles flowing forth from his second union , wherein he and his father are one ; and the life he lives , and the will he does , is not his own , exercised single , but in conjunction and association with that of the father . howbeit , in this we are not to understand the natural man of christ as meerly passive , or violently bereaved of the use and exercise of this his first operation and activity : but are to consider him herein , as convinced in judgement , and gained in will , to the forbearance thereof , and cessation therefrom ; and so voluntarily submitting his own hands in this regard to be bound , and his feet tyed , upon undeniable reasons , and clear demonstrations to the eye of his faith , of a far greater good to be redounding to him by the same . this christ asserts , joh. . , . therefore doth my father love me , because i lay down my life that i might take it again ; no man taketh it from me , but i lay it down of my self ( who might keep it and exercise it if i would ) for i have power or freedom to lay it down , and also to take it up , according to the commandment which i haveh rein received from the father , and because i do it in the way of choice , and freely , not by compulsion , therefore it is , my father loves me . thus also christ testifieth of himself joh. . where he saith , i am one that bear witness of my self , or i have a principle in me that can declare it self in the proper life and operation of a natural righteous and holy man , as one made under the law , and walking in all the ordinances and commandments of god therein blameless . yet saith he , joh. . , . to come forth in the single exercise hereof , is not my manner of acting ; for of my self i can do nothing ( or , i am taught by my father to do nothing , but in association with him ) as i hear , i judge , and i am thereby instructed not to do my own will , or go forth in the single exercise of my first activity , but to seek the will of the father that sent me , even to the offering up in sacrifice my own proper will and desire . for , if i should bear witness of my self , my witness single were not true , or authentique , to make out truth according to your law , which , ioh. . , , . requires two witnesses for the establishing of every truth ; therefore saith he , there is another with me in association , that never leaves me to my single actings ; and i know that the witness which he gives of me is true , and that the testimony which i give , flowing from that anointing , is truth , in the full and compleat evidence thereof . that then which in this first sense christs natural man was a sufferer in , consisted in the weakness and disability which was brought upon the fleshly mind to resist the powerful workings of his faith or spiritual mind , unto the obedience where of it is voluntarily made captive , as the only way and means to be brought into the rest and cessation required by the father ; in respect whereof it is that he saith , he can do nothing of himself , but what he sees the father do ; for whatsoever things he doth , these doth the son likewise ; and so is no loser by this kind of weakness and inability , but rather a rich gainer , experimentally finding that when thus he is weakest , then he is strongest , as brought into such a frame of spirit wherein he is disabled to do any thing against the truth , and thereby qualified to do all things for the truth . this profitable weakness and disability came not all at once upon christs natural man , but gradually , growing up at last into the perfect rest and cessation from his own works wherein the true sabbathism consists ; and in which christ sets forth himself a pattern for his saints imitation , heb. . . this made him say , joh. . . when ye have lift up the son of man , then ye shall know that i am he , and that i do nothing of my self , but as my father hath taught me i speak these things , and he that hath sent me is with me , the father hath not left me alone , but is ever bringing the natural powers and senses of my mind into perfect subserviency and subjection to my spiritual , which through faith are alwaies exercised in unity with my fathers will , so that i do alwaies those things that please him . in this blessed association consists the life of the new creature , when of twain there is made one new man by the blood of this sacrifice . in this new frame of spirit , and newness of life and operation , christ delights to be taken notice of , joh. . . where he saith , ye both know me , and whence i am : i am not come of my self , but he that sent me is true , whom ye know not , but i know him ; for i am from him , and my doctrine is not mine , but his that sent me : under the power of whose teachings i am so absolutely and intirely brought , that i do not so much as speak of my self ( much less think or act ) for he that speaks of himself , seeks his own glory ; but he that seeks the glory of him that sent him , the same is true , and there is no unrighteousness in him . and he it is , joh. . . whom the father loves , and sheweth all things that himself doth , and who will shew him greater works then these , that ye may marvel ; for as the father raiseth up the dead , and quickneth them , by his immediate witness in the son ; so the son quickens whom he will , even the whole spiritual seed , by making them one with him , as he and the father are one . thus in this first part of christs passive obedience , he through the law becomes dead unto the law : through the law of the spirit of life in the second adam , becomes dead unto the law and life of the first : fulfilling the whole law of righteousness , by being rendred utterly unable to perform one tittle of it in mans first activity and sufficiency , or as left alone to the grace and strength received by the first-covenant principles . thus we have seen christ not only as the lamb prepared without spot and blemish , in order to be offered up , but as he became our passover , actually sacrificed for us , being in one person , as well the priest as the sacrifice , fulfilling the righteousness and conditions of both covenants , in that newness of life and operation which sprang up in him through faith , or the unity of operation he was begotten into with the father . through this twofold obedience of christ ( which in him ( strictly considered ) is but one , as the obedience of one man or last adam set up in ballance against the disobedience of the first ) he was that , and did that in his own person , wherein ( after a peculiar manner ) he is made of god , wisdom , righteousness , sanctification and redemption unto the right heirs of salvation ; and is become the ransom and propitiation for all sinners ; not for those only who so believe as that they shall be eternally saved , but for the whole world , as upon the terms of the first covenant renewed in the blood of christ , they are reconciled unto god , and admitted again into converse and fellowship with him , that by doing the things therein required , they may live , and so be put upon a new proof and trial whether they will live unto themselves , or unto christ that died for them and rose again . righteousness is hereby capable to be derived , yea , is more or less derived upon all the seed , as well those which are of the law , as those which are of the faith of abraham ( respectively ) who is the father of us all , or the type and shadow of christ , as he is the common parent unto both by his incarnation ; through which he had a twofold union wrought out in him , becomming therein the head and root unto both these seeds , and so to all mankind whatsoever , who in one of these two respects are all made alive again in the last adam that died in the first : and this by the law of the first-fruits and root unto which the olive branches do respectively refer : for so it is said , rom . . if the first fruits be holy , so is the lump ; and if the root be holy , so are the branches : where the branches are described as of two sorts : the one such as may be broken off after they are engraffed in , as also john . . &c. having their union by the first covenant only : the other , those that stand by faith never to be cut off , as having their union by the second and new covenant . now the first sort of these branches , in right of their union and relation unto their head , christs natural man or living body unbroken and uncrucified , have one sort of benefit by christs sacrifice , which is conditional and may be lost . the second sort , in right of their union and relation to their head , christs crucified natural man , or dead body , have all that the other have , and over and above , an additional benefit by the same sacrifice of christ ( which the others have not ) and so the full and whole benefit of his death , and that absolutely and without conditions . this benefit unto each of the seeds from christ their head is twofold ; either such as by way of imputation is their justification , or such as by way of inherency is their sanctification respectively ; there is derived to the one such a justification and sanctification as answers in kind to what is required by the first covenant from him who doth those things , thereby to live in them : to the other there doth flow such a justification and sanctification as answers exactly to the law of faith or second covenant ; unto whom faith is imputed without the works of the law , singly considered : and in whom faith is operative , to the purifying of the conscience , in conformity to the purity and poverty of spirit , found in christs crucified and broken natural man. they only that are justified and sanctified in this latter sense , shall eternally be saved : it being out of the power either of life or death , or angels , or principalities , or powers , or things present , or things to come , or height , or depth , or any other creature , to be able to separate them from this love of god in christ jesus our lord. but the justification and sanctification received upon the terms of the first covenant , which are conditional and depending upon the creatures continuance , are subject in a time of tryal to fail the persons concerned therein : unto whom ( through the common relation which all mankind is taken into with christ , as he is flesh of our flesh , bone of our bone , like unto us in all things , sin only excepted ) there is given ( as in a way of common grace and salvation ) first , a relative holiness and righteousness ( in ballance to the relative unholiness and unrighteousness , derived to the first adams posterity , as they stood related to him their common parent in his fallen state ) which is freely conferred upon them , with offer and promise to bring them out of the bondage of corruption they are in by nature , if they will hear and obey . secondly , there is an actual exercise of long-suffering and patience put forth towards them freely on gods part , by vertue of the satisfaction he hath received on their behalf , in the sacrifice of christ : by reason whereof he declares himself willing not to impute unto them sins past or present , if through obeying christs voice they shall render themselves capable of such benefit , and shall not by their wilful personal sinning against the grace offered them , and persisting therein , so far abuse the benefit of christs sacrifice as wholly to render themselves unworthy thereof . thirdly , there is an actual imputation of christs legal righteousness to all such as obeying his call in the first-covenant , are thereby made the seed which is of the law , born after the flesh , and become actual members of his natural body . from what then hath been said concerning christs active and passive obedience , we may discern how far christ therein wrought out mans redemption , as he stood in the relation of a common person and parent to both seeds , and as their surety , undertook on their behalf , to fulfill the righteousness of both covenants in himself ; and this after such a manner as to be able to derive and communicate the benefit thereof unto them in a way of the justification and sanctification required by either of the two covenants respectively ; and this either singly and apart each from other , or joyntly and together , to the rendring those righteous in him that were helpless sinners and wretched ones in themselves . christs obedience then hitherto treated of ( in the two forementioned branches of his active and the first branch of his passive ) though it doth procure all that which is needful to make man righteous and holy , according to what is required by both covenants : yet it is not that properly which expiates the guilt of sin already committed , nor frees from the curse of the law , in order to which christ was made a curse for us , and did bear the punishment due to our sins , which without blood could not receive remission at the hands of gods justice , heb. . there is then yet remaining a second part of christs passive obedience to be opened , wherein this did consist ; and in respect of which , it behoved christ to suffer as a malefactor without the gate , a reproachful , accursed , bodily death , with all the heightning circumstances accompanying the same , from god , angels and men , to the bruising of his heel , in which also the scriptures are very plain and express , saying , that upon him god laid the iniquity of us all , isa . . who were as sheep gone astray : and pet. . . he himself bare our sins in his own body on the tree : and chap. . . it is said that he being put to death in the flesh , but quickned in the spirit , hath once suffered for sins , the just for the unjust : and tim. . , . who gave himself a ransom for all , as willing to have all men to be saved and to come to the knowledge of the truth . christ by being made thus a curse for us , redeemed us from the curse of the law ; or did that in way of satisfaction to gods justice , by reason whereof god thinks fit and finds it just to acquit and discharge sinners from the curse and wrath of god , due unto them by the law. which benefit is either renewed to us conditionally , and in reference to the first covenant-obedience , by us engaged in to live and be tryed by : or is given unto us absolutely and in reference to the second covenant-obedience , as living by faith ; and interested in the sure mercies of david that never fail . those that partake of this benefit in the first sense , are spoken of heb. . unto whom ( having been once enlightned , and then sinning willfully after the knowledge of the truth , to the treadding underfoot the son of god , accounting the blood of the covenant wherewith they were sanctified an unholy thing , and doing despight to the spirit of grace ) there remains no more sacrifice for sin ; but they fall again not only under the first curse , but the second death , or final ministry of gods fiery vengeance , which no sacrifice of christ will be admitted to atone on their behalf for ever , psal . . . but like sheep they are laid in the grave for death to feed on ; they go to the generation of their fathers , and never see light . but those that partake of this benefit of christs sacrifice in the latter sense , have at once a perfect and absolute remission of all sins vouchsafed to them , never to be recalled more , as it is written , their sins and their iniquities i will remember no more . this being laid down , we shall now proceed to shew , first , the particulars wherein christ did undergo gods wrath , and was made a curse on our behalf , by way of satisfaction and ransome for the sins of all mankind , which properly was our due to have undergone in our own persons ; and secondly , to open the nature of that wrath from god , which christ was capable of undergoing , and that was thought meet and required by god to be executed upon him , and undergone by him in the work of our redemption . for the particulars wherein christ underwent the wrath of god , and did bear the punishment which was due only unto sinners , the scriptures declare them to be these . first , christ was exposed as a mark which was aimed and shot at , all the daies of his flesh , by the rage and malice of wicked angels and men ; and as a spectacle of open scorn and reproach , to be trampled upon by his insulting adversaries , as if he had been a worm and no man ; unto all which god was thus far contributing , as to suffer it and sit silent as a spectator , ( yea by his providences and outward dispensations , rather furthering then hindring it ; ) and this in persuance of his declared mind herein , even unto the serpent himself , gen. . . when he told him ( speaking of christ the seed of the woman ) he shall bruise thy head , and thou shalt bruise his heel . for the exercise of all this rage of devils and men against him , did bring to pass no other thing but what his hand and counsel had before determined to be done . for they that dwelt at jerusalem and their rulers , because they knew him not , nor yet the voices of the prophets , they have fullfilled them in condemning him . acts . , . and when they had fullfilled all that was written of him ( to be done by them upon him , as instruments of vengeance ) they took him down from the tree . in all which proceedings of god , angels and men , christ the just suffered for the unjust ; the innocent and righteous had the due reward of the guilty transgressor ; so that he being thus made the punishment for our sins , it seemed good unto god to make us righteousness in him , and to become capable of the reward contained in the promises due unto the same upon the terms of the first or second covenant . secondly , ( whilest thus the wrath and rage of man , in all the circumstances thereof , was as it were armed by god , to shew it self in open violences and injuries against him ) god was also in a more immediate way exercising him inwardly with all manner of desertions and withdrawings of his presence with the fruits and comforts thereof , from his natural man , denying and with-holding the reward due to him as a righteous and holy man according to the law ; and instead thereof , recompencing unto him the punishment due unto the worst malefactor : appearing to the eye of flesh and blood in him , and to the judgement and perswasion of him as he was a natural man , in the posture and with the face of an enemy , lively declared to be so apprehended by him in those dying words of his , my god , my god , why hast thou forsaken me ? which is also most affectionatly and prophetically expressed , lam. . , &c. not only in the person of christ , but also of his suffering saints , who drinking of the same cup of spiritual desertions and sufferings with him , are those that in a sense also do bear the indignation of the lord , micha . . not by way of satisfying gods justice , and atoning his wrath ( which is peculiar only to christ in his own personal sufferings ) but as such sufferings are requisite to the bruising of their heel , subduing their natural man to a conformity with christ in his death , and to the filling up that which is behind of the afflictions of christ in their flesh . the prophet in the place mentioned on this account , lam. . , &c. complains after this manner , i am the man ( saith he ) that have seen affliction by the rod of his wrath . he hath led and brought me into darkness , but not into light . surely against me he is turned , he turneth his hand against me all the day . my flesh and my skin hath he made old , he hath broken my bones . he hath set me in dark places , as they that be dead of old . he hath hedged me about that i cannot get out , he hath made my chain heavy . also when i cry and shout , he shutteth out my prayer . he was unto me as a bear lying in wait , and as a lyon in secret places . he hath turned aside my waies , and pulled me in pieces , he hath made me desolate . he hath bent his bow , and set me as a mark for the arrow . he hath caused the arrows of his quiver to enter into my reins . i was a derision to all my peeple , and their song all the day . he hath filled me with bitterness , he hath made me drunken with wormwood . he hath also broken my teeth with gravel stones , he hath covered me with ashes . and thou hast removed my soul far off from peace : i forgat prosperity . and i said , my strength and my hope is perished from the lord : remembring mine affliction and my misery , the wormwood and the gall . my soul hath them still in remembrance , and is humbled , bowed or bruised in me . the remembrance which christ had ( under all this dispensation of wrath from god , to the sense and discerning of his natural man ) of what was due unto sinners , and what they had done , to whom he was given for a head , surety and redeemer , added ( as it were ) the sting to all these his sufferings , setting before him the very form and ministry of that wrath from god ( which man fell under by reason of sin ) contained in that threatning , in the day thou eatest thereof , thou shalt surely dye . thus we are come to the second thing , which is , to open the nature of that wrath from god , which christ was capable of undergoing , or that was needful to be poured out upon him , in reference to the work of redemption . wrath properly is not to be found in the nature of god , simply considered , for god is love ; who therefore saith , fury is not in me : but wrath , as god is capable of exercising it , consists in that posture of an enemy and face of displeasure wherewith he cloths and arms himself in christ the mediator , in his intercourse with the creature , angels or men , as the contrary form , visage and appearance to that wherein he comes forth towards them as he is their god and husband , upon the terms of either covenant , first or second . the ministry of which wrath is exercised therefore by god , in a suitableness to the nature of the covenant it accompanies , and is annexed unto ; and accordingly admits of a differing consideration . for , the ministry of gods wrath , contained in the threats of the first covenant , is but temporary and conditional , admitting of atonement , remission and reconciliation , by sacrifice , ransome , and intercession : which being provided , & the benefit thereof obtained and applied , redeems the sinner from under this curse and displeasure of god , which is therefore called , gal. . . our redeeming from the curse of the law , through christs being made a curse for us . secondly then , there is a higher and more fiery ministry of gods wrath , contained in the threats of the new and everlasting covenant , which is eternal , final and irrevocable , never to be drawn in again , when once gone forth , because it never comes forth till the sinner hath been tryed and proved to the utmost , and having abused all gods patience and long-suffering , treasuring up unto himself wrath against this day of wrath , fixes at length in that remediless posture of defiance and enmity against god , as is exclusive to all sacrifice or intercession of the mediator as to any benefit thereby to him for ever , psal . . . called rev. . the second death , which is everlasting : for there remains no more sacrifice for his sins ; nothing now but fiery indignation reserved for implacable adversaries and wilful obstinate sinners , heb. . this ministry of wrath is mentioned also thess . . . as that flaming fire , wherein vengeance is taken on them that know not god , and that obey not the gospel ( or new testament ) of our lord jesus christ . gods wrath in this second sense , the damned and reprobate angels and men are the objects of . this is the lake of fire and brimstone they shall be cast into , which shall never be quenched : and therefore that , which christ in no sort or sense was capable to undergo , being every moment of his sufferings the most perfect object of gods eternal love , doing that all along which was most perfectly welpleasing and lovely to the father , even whilst his natural man was the object of his temporary wrath and displeasure . but gods wrath in the first sense , hath for its object , all sinners whatsoever they be , whether elect or non-elect , whether such as shall be finally saved or finally damned : consisting in that discountenance and rebuke which god hath resolved to put upon sin wheresoever he finds it , yea though in his own dear children ( which therefore is consistent with his peculiar love ) as himself saith ( speaking of the spiritual seed , to whom the sure mercies belong , and with whom his covenant stands fast for ever ) psal . . , , , . if his children forsake my law , and walk not in my judgements : if they break my statutes , and keep not my commandments : then will i visit their transgression with the rod ( that is , of this wrath ) and their iniquity with stripes . nevertheless my loving kindness will i not utterly take from him , nor suffer my faithfulness to fail . with this rod and with these stripes was christ himself smitten ( and we healed ) isa . . to the marring of his visage more then any mans , and his form more then the sons of men , chap. . . leaving in him no form or comeliness to the eye of the natural man ; who therefore when he thus seeth him saith , there is no beauty , that we should desire him , chap. . . &c. looking on him as despised and rejected of men , and therefore hiding the face from him , as not valuing or esteeming him at all , but judging him as one stricken , smitten of god , and afflicted , or as as one whose name is blotted out of gods book : a phrase usual in scripture to describe those that are under this first dispensation of wrath , as accursed and separated from god , rev. . to whom god doth in this temporary ministry of wrath , attending the breach of the first covenant , declare himself as an enemy . thus it was with christ , not only to the judgement and discerning of others , whether of his own people the jews , or of the heathens , but thus he stood represented to himself in his own natural judgement and sense as a meer man , who lay really under this wrath of god , as the object of it , for the sins and on the behalf of all mankind : which seems to be intimated by moses , when in the person of christ he was mediating with god , exod . . in behalf of the transgressing children of the first covenant , bringing this as his last argument ; blot me ( saith he ) out of thy book , if thou wilt not forgive them : as if he should have said , am not i willing to be blotted out of thy book that thou mightest forgive them ? have not i thus been wounded for their transgressions , that by my stripes they might be healed ? under this wrath or curse , paul also in imitation of christs affection , declares himself willing to fall if thereby he might benefit his brethren , his kinsfolks according to the flesh . this then is the only sense , wherein christ is capable of bearing gods wrath , and of being made a curse for us . and now , how innocent and spotless is this precious and most profitable doctrine of christs sufferings or passive obedience , as to the calumnies and unworthy reproaches of those who take upon them to brand it with popery & socinianism ? and how unjustly doth this proceed out of their mouths who state the point of justification so as to make it little other or better then that of works or of the first covenant ; having the imputation of no higher an object then christs active obedience or legal righteousness singly considered for the matter of it ? whereas , by this doctrine of christs death and passive obedience we see something farther required by the law of the new covenant , over and above the former , which as a higher and more acceptable object of imputative righteousness is given to the true and right heirs of salvation , viz. that of christs broken , meek , crucified spirit ( the true isaac , as offered up ) which is before god of great price . in this everlasting righteousness , all the spiritual seed obtain at once an absolute remission and freedom from sin , standing before the throne of god without blame in their spiritual head , the spotless lamb , in whom is no guile , to the obtaining an eternal redemption , peculiar to themselves , from amongst all others , the sons of men . and forasmuch as herein is asserted , that the sinner is thus justified in the spirit and righteousness of his head ( imputed to him as soon as he is made actually a believer and of that one blessed seed ) it doth avowedly decry socinianism , which makes the personal obedience of the saint in conformity only to the death of christ as his pattern ( and this but litterally also understood ) to be that alone which is thesinners justification which withall excludes the secondbranch of christs passive obedience here asserted , as it is the satisfaction to gods justice and the atonement for the appeasing of his wrath on the behalf of sinners . and as thus the true believers have a higher and more excellent objective righteousness offered and imputed to them : so have they also a more excellent and precious faith then the other to receive and apply it , founded in the spirit of true son-ship and adoption , as the spring of that newness of life and operation which the law of the new covenant requires . this faith , we say , is saving : and to be of it , is inconsistent with our being of works , singly considered : so that to be and live by this grace , is no more to be and live by works : otherwise grace is no more grace : and if it be of works , then is it not of grace : otherwise work is no more work : rom. . . which with what else hath been said on this subject of christs obedience , doth suffiicently bear witness against the romish doctrine of works . thus we have treated of the obedience of christ both active and passive , through which he fulfilled all righteousness , and underwent all things written of him , needful to be by him performed and suffered for the compleating mans redemption and salvation , without having inflicted upon him the pain of the damned , or the wrath of god , in that sense as some groundlesly and without warrant from scripture do affirm . and as thus we have seen christ mystically as well as litterally laid in the grave , and rendred obedient to the death of the cross ; so in the third and last particular he remains to be considered as through the progress which the witness and teachings of the father made in him , he comes at length to be declared the son of god with power by the resurrection from the dead : the holy one which was so far from being left in the grave or suffered to see corruption , that his crucified natural man or dead body is hereby quickned and brought forth as into its maturity and ripe age , in a fulness of stature , agreeable to this his raised and exalted state ( his corruptible having put on incorruption , and his mortal having put on immortality ) to the bringing to pass in himself the saying that is written : death is swallowed up in victory : o death where is thy sting ? o grave where is thy victory ? and now , the same jesus that was crucified and slain , by vertue of the compleat exercise of his spiritual senses , enters within the veil , converses with him that is invisible , and sits down at gods right hand , retaining withal , in perfect use , the exercise of his natural senses , powers and faculties of soul and body , in a glorified state , as being in one and the same person , the fulness of jew and gentile ; the perfection of the spiritual and of the natural man ; joyning them both together in one sheepfold , whereof himself is the one great shepheard and overseer . this reconciliation christ hath wrought through the blood of the cross , making in himself of twain one new man ; having slain the enmity thereby , broken down the partition wall , and removed that which else would have letted the bringing of life and immortality to light . this is the form or fashion of christs heavenly manhood , wherein is to be found the perfection of both seeds , built up together in perfect love , usefulness and peace ; and this heavenly image thus wrought out in christ , is the law that shall go forth out of sion , prophesied of isa . . . and the word of the lord out of jerusalem , that shall establish the mountain of the lords house in the top of the mountains , and exalt it above the hils , causing all nations to flow unto it . this is the pattern of the house , spoken of also ezek. . ver . . and . wherein was the place of gods throne and the place of the soles of his feet to dwell in the midst of his people ; which was to be measured by the house of israel , to make them ashamed of their iniquities and idols . and v. . this is the law of the house upon the top of the mountain , the whole limit thereof round about shall be most holy . chap. x. concerning the benefits that do inseparably accompany christs person , where he is received , either by the first or second covenant , according to the tenor of both which there is vertue in his blood to reconcile and bring men to god. christ in the . and . chapt. of isaiah is called the covenant , said to be him that god gives to be a covenant to the people , to establish the earth , and cause to inherit the desolate heritages ; to say to the prisoners go forth , and to them that sit in darkness , shew your selves . the way wherein christ given as a covenant to any soul , is by becoming the received lord and christ in that heart , ministring a participation and fellowship with him in spirit , by the power and presence of himself there , either in his first or second appearance , and changing that soul into the likeness of himself , more or less , in one of those his appearances . thus according to the first covenant he visited the children of israel in egypt , brought them out of the house of bondage , and baptized them unto moses in the cloud and in the red sea ; causing them to eat the same spiritual meat and to drink the same spiritual drink ; for they drank of the rock which followed them , which rock was christ ; yet with many of them god was not well pleased : but ( as he saith ) jer. . . that my covenant they brake , though i was an husband unto them : and isa . . , , . he saith , surely they are my people , children that will not lye : and so upon that condition he was their saviour , admitting them to the benefit of his sacrifice ; in all their affliction he was afflicted , and the angel of his presence saved them ; in his love and in his pitty he redeemed them out of the house of bondage , and carried them all the daies of old ; but they rebelled and vexed his holy spirit : therefore he was turned from the way of love and pitty he exercised towards them before , became their enemy , and fought against them . thus also ezek. . he ministers life to them , decks them with excellent ornaments , yea with his own comeliness , and spreads his skirt over them . after all which they provoke him with greater abominations then ever before , and then he and they part again , and he becomes their enemy . it is evident then , that upon such conditional terms as are comprehended in the tenor of the first covenant , christ can and doth cause his own reception in the hearts and consciences of men ; and that there are inseparable benefits attending and accompanying this manner of reception of , or believing in christ , which is begotten and held but upon the wavering principles of the first covenant , which in respect of its uncertainty is found fault with by god , heb. . , . first , they that are thus made receivers of christ , are called out of the world , to come out of that heathenish state wherein men live as without god and christ in the world , and so are made of the number of those many that are called , whereof there are but few chosen and endued with the wisdom from above which will make their calling sure . secondly , christ is made unto such , righteousnes in a way of justification , who having made himself a sinoffering for fallen man , is pleased even upon the tenor of this covenant to make them the righteousnes of god in him ; that is , to afford unto them the benefit of his legal righteousness whereby he satisfied the law , so that the law hath nothing to say against such ; yea to make them that in him which god in righteousness ( imputing the benefit of his sacrifice unto them ) doth accept , and is the justifier of them by , in declaring christs righteousness unto them as a propitiation for all their past sins , and so to be continued to them as long as they shall do well : in which sense god argued with cain , gen. . . whilst thou dost well shalt thou not be accepted ? and if thou dost not well , sin lieth at the door . through this propitiatory-covering of christs blood they are under santcuary , and in a city of refuge from gods wrath and the avenger of blood : kept unto the faith to be revealed , till by their wilfull sinning and making themselves unworthy of further or more grace , there remains no more sacrifice for sin . this justification the world hath in common with true believers as well as the first faith and calling before mentioned . thus t is said , tim. . , . that god our saviour will have all men to be saved and come to the knowledge of the truth : who ver . . gave himself a ransome for all , to be testified in due time . the third benefit inseparably accompanying this kind of christs giving himself by the first convenant , is that which we call sanctification , cor. . . consisting in a real and actual change of the heart , which lieth in our conformity to christs legal righteousness , and is communicable unto men by this covenant in degree and measure , so as through this knowledge of jesus christ men come to escape the pollutions of the world , and to live in a conformity of mind to the holy commandment delivered and exhibited to them in the glory and perfection of christs flesh or natural man ; unto which righteous and holy operations man is called by the law and rule of the first covenant ; wherein when christ was set up as he was made under the law , he was like unto us in all things , sin only excepted . this sort of holy and righteous operations in men , and of holy and righteous principles according to this covenant , is at large described , ezek. . wherewithal christ declares that in the day they turn from this their righteousness , and commit iniquity , they shall die , and their righteousness be no more remembred . these may be heightned to such measures and degrees of life and light in this first covenant , as to know all mysteryes , to have faith so as to remove mountaines , and to speak with the tongue of men and angels , taste of the heavenly gift and powers of the world to come , and yet be as sounding brass and a tinckling cymbal ; yea , may become the more deeply fixed thereby in irrecoverable enmity against christ and god : which comes to pass by their having received christ thus in part only , and looking no farther then to the perfection through him attainable on this side his grave and resurrection ; whereas the true spiritual seed and chosen ones of god receive christ not in part only , whereby they have in common with the other all the forementioned benefits ; but in whole , whereby they have over and above , that which excels , possessing and enjoying the riches of both covenants , and all this not conditionally and upon the slippery tenure of the first covenant , but absolutely and unchangeably in the second , isa . . . as for me , this is my covenant with them saith the lord , my spirit that is upon thee , and my words which i have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , saith the lord , from henceforthand for ever . in this new and everlasting covenant christ is given and received in whole , answerable to what himself received from the overshadowing of the holy ghost in the womb , from whose fulness they receive grace for grace , in both those sorts of principles and operations which we have already described in the foregoing chapter : according to one of which he is alwaies one with the father , acting in unity of mind with him throughout : and according to the other of which he is a righteous man in all his operations after the tenor of the law . this then is that which we mean : where whole christ is given to any soul , both these sorts of principles and operations through his indwelling spirit and presence are communicated unto it : which two perfections are far better then that one that is given single and alone by the first covenant : for here when one is ready to fall , the other is neer to help him up : but woe be to him that is alone , eccles . . . . now christ by this entire gift of himself , begets in and together with that which he communicates single by the first covenant , a further capacity in the mind of man to be of one heart and one way with him throughout , built up in this unity of the faith of the son of god , so as to make the saint alwaies do that in a way of true evangelical obedience , which is pleasing unto him : as he was alwaies in the daies of his flesh ( when he was offering up himself in the eternal spirit ) doing that which was pleasing to the father . when christ thus bestows himself upon any , forming his own reception in them , they do obtain thereby the power and dignity to become the sons of god , as those that are not born only of blood and of the will of the flesh , and of the will of man , but of god : through which seed of god abiding in them , they are made uncapable of sinning wilfully , or of so provoking god as that he should swear in his wrath they shall never enter into his rest ; being once taken thus into gods everlasting covenant , and made gods first-born from the dead , and co-heirs with christ , higher then the kings of the earth ; a seed with whom his covenant shall stand fast , and for whom he keeps his mercy for evermore : who shall endure for ever , and their throne as the daies of heaven ; who yet if they walk not in gods law , but for sake his judgements , if they break his statutes , and keep not his commandments ( as they may do ) then saith god , i will visit their transgressions with the rod , and their iniquity with stripes ; nevertheless my loving kindness will i not utterly take from them , nor suffer my faithfullness to fail , but will keep them from the great transgression , that presumtuous sins get not dominion over them . these are described , rev. . , , . as those that were enabled to sing a new song before the throne , which none could learn but those that were thus redeemed from the earth , who are not defiled with women , but in this unity and simplicity wherein they are espoused to christ , are kept as chaste virgins to that their one husband , and are followers of the lamb whithersoever he goes , as those that are redeemed from among men and made the first fruits unto god and unto the lamb ; in whose mouth is found no guile , as they are found in this unity with christ , and considered as that one seed , gal. . . that are without fault before the throne of god. from the consideration of which scriptures , the further benefits that do inseparably accompany christ , as entirely and absolutely given by the new and everlasting convenant , are likewise plainly to be taken notice of as the peculiar priviledges of these , besides those that they have in common with the others ; as , first , that calling which those few chosen ones are called with , that shall be saved , consisting in this spirit of adoption and son-ship which makes them one spiritual seed with christ , as brought forth into the same unity with him which he is in with his father ; whereby they become heirs , and are lords of all , perfectly distinguished from the servant , or children born after the flesh , under the first covenant . and that we may the better understand what is meant by this unity of the faith of the son of god , into which all the spiritual seed are begotten , we are to take notice of three spiritual unions witnessed unto by the scriptures . first , between god and christ , in the word that was in the beginning , and was with god , and was god ; in which union christ the mediator is god. secondly there is an union between the word and christs manhood , as we have already shewed in the precedent chapter , & that in a threefold respect : according to one of w th his manhood is found in the form of god , and as the son of man , he accounts it not robbery to be acknowledged equal with god : the man that is his fellow . thirdly , there is a union between the manhood of christ ( who in the sense before declared , is made gods equal and fellow ) and the whole spiritual seed in general , and each of them in particular , who are as the bride and wife to this lamb , and so in a sense are his fellows and consorts , heirs of god and co-heirs with christ ( where the spirit and the bride say , come ) living together in this unity as bride and bridegroom : and so intimated , eph. . . where the natural marriage is made a type of it , and the apostle saith , this is a great mysterie , but i speak concerning christ and the church . and now what is more evident , then that the saints by this union with christ are not deifyed nor christed , but have the place only of his bride and spouse , as the queen who is all glorious within , and who is one , the only of her mother ? to be therefore a member of this heavenly city , a living stone in this divine building , is that which we are to understand by this second sort of calling , wherein our election is made sure to us , and a new name given us that none can read but those that have it . secondly , through this unity of the faith of the son of god , whereby those that are called are placed in the relation of members to christ as he is the head of the church and the first-born from the dead , they are for ever justified , receiving this further benefit as they stand related to christ in this his second headship , beyond those that are singly related to his first , and obtain thereby but the common and conditional justification . for this everlasting justification extends to sins past , present and to come , absolutely and at once discharging from all sin , that their iniquities may be remembred no more : and presents them faultless and without guile before the throne of god , as the objects of his eternal love and favour , unto which they are entitled in right of their being made his first-born from the dead whose names are written in heaven ; adopted into his own line , family and descent , by this their marriage-union with christ , who according to his heavenly manhood is the immediate off-spring of the word , and eternal son of god : without father , without mother , without descent , other then that of the very son of god , into which he is adopted and taken by marriage-union ; which dignity and grace he freely bestows and conveys in a secondary way upon his whole spiritual seed , and in this neer union keeps them from ever departing from him . thirdly , these unto whom christ is thus made their righteousness and justification , he is made also their sanctification , to the purifying of their hearts through believing , and cleansing them from all evil conscience , as well that which consists in the filthiness of the flesh , as that which lies in the filthiness of spirit ; renewing them in their minds , through the putting on of the new man , to the exercising as well their spiritual senses ( in likeness and conformity to christs actings and life in that unity wherein he and his father are one , whereby he crucified and kept under his natural man ) as to the exercising of their natural powers and faculties in likeness and conformity to the actings of christs natural man ; making them herein subject to the father of spirits , and to live acceptably and work holiness in his sight as renewed in knowledge after the image of him that created them , or according to the pattern of the new man , in the holy and righteous actings thereof set up in the person of christ , where christ is all and in all : which good works the saints are fore-ordained of god to walk in , as their true evangelical and new-covenant obedience . fourthly , and lastly , those unto whom christ is thus made sanctification , he is made also redemption or glorification , to the changing them throughout , in spirit , soul and body into a likeness with his spirit , soul and body , as he is declared the son of god with power by the resurrection from the dead , at such time as our vile bodies shall be made like unto his most glorious bodie , by that mighty power of his whereby he is able to subdue all things unto himself : which is to be brought to light in his times , when he shall be admired in all them that believe , and answer the expectation of the creature , in delivering it from the bondage of corruption into the glorious liberty of the sons of god , at their manifestation and the compleating of their adoption by this redemption of their bodies . these are the benefits in short and in general , that inseparably accompany the guift of christs person to the soul as he ministers himself in the two covenants respectively : and are the fruits of his presence there : which will serve as a key to open many things in the following discourse , when we come to speak of the practical conscientious part that is begotten in , and exercised by the subjects of christ , as they live under his rule and dominion in the world , and are therein contesting and warfaring with the adversary , the devil and his instruments . chap. xi . shewing the subordinate use that the elect angels are of , unto christ ( in his bearing up the pillars of the creation , that else had been dissolved through the fall ) and the place which they have in the threefold general administration of his mediatoriall kingdom , set up in the world . though sin entred upon all men , and death by sin , through the act of one mans disobedience , and judgement came upon all men , because in one man all had sinned : yet by the obedience of one and his righteousness the free gift came upon all men unto justification of life , rom. . and where sin abounded grace did abound much more : by reason whereof , the whole first creation in all the parts of it is made christs by the price of his blood , which was made sathans and sins by the fall ; that as the soul of the father is christs , so also is the soul of the son , and he only that personally transgresses shall die , ezek. . . god having been pleased to find a ransom in christ for atonement and propitiation , to the forbearance of sins that are past , and to the admitting of man to a new treaty of reconciliation and trial by vertue of the first covenant renewed in and through the blood of christ , whereunto the ministry of the good angels serves and is made use of by christ the king of righteousness , who employs these his ministers of justice as the higher powers over the world , committed by him to their charge , to mannage order and govern in all the affairs thereof under him ( having put all its inhabitants in this sense in subjection unto the government of the elect angels ) to be a terrour unto evil works , and a protection and refuge to them that do well ; who therefore , eccles . . . are described to be those that are higher then the highest ministers of justice in this world , or then the supreme powers here below , and yet saith the text , there be higher then they : which are christ the word of god , and the blessed trinty . in reference to the angels therefore in this their office and administration of justice under christ , it is said , deut . , . the most high divided unto the nations their inheritance , from the daies of old or the beginning of the world , when he separated the sons of adam according to the number of the angels ( as the septuagint renders it ) or under their rule and government , as he separated the day from the night in this visible world by two great lights that he set up in the material heavens , the greater to rule the day , and the lesser to rule the night , gen. . . . typifying this office and ministry of angels as to the government of the sons of adam ; all the nations whereof in their earthly state god made of one blood , to dwell on all the face of the earth : but thought fit upon the fall and sin of the first adam , to set the bounds of their habitation according to the number of the angels or measure of their natural perfection , as subjected & made subservient to christ their head , being in this respect the shadowy image of christs first appearance , in which they are able to proportion suitable manifestations of christ to the natural discerning of men , in what state or condition soever they are found , whether such as are without law , or such as are under the law . the first of these know no higher rule at present , then this shadowy image of christs natural perfection reflected and beamed forth upon them from the face of angelical glory , where the sound of the scriptures hath not yet been heard : who therefore as heathens , are said comparatively to abide in darkness , as under the rule of the lesser light , typifyed by the moon the ruler of the night : these are the uncircumcision in the flesh , living remote from , and ( as it were ) without christ and god in the world , as aliens from the commonwealth of israel , and strangers to the covenants of promise ; yet in a capacity to seek the lord , if haply they may feel after him and finde him , though he be not far from every one of them , being that light that enlightens every one that comes into the world . the second sort of men are those sons of adam that are higher enlightened , by being brought beyond this first shadowy image of christ , unto the ministry of the law , and placed under the dominion thereof , becoming actually thereby of the seed of abraham according to the flesh , being made partakers of the first covenant , renewed in the blood of christ , and so called the circumcision in the flesh ; and in that sense , israelites , children of the first covenant , to whom pertains the adoption and the glory , and the covenants : who are called jews , children of god , or visible saints , resting in the law or taking up their station in christs first appearance or natural perfection ; making their boast of god , as knowing his will and approving the things that are more excellent , being instructed out of the law ( whether considered as ministred by moses , or by the flesh of christ , who therein is the head-perfection of it ) who are confident that they themselves are guides unto the blind , lights unto them that sit in darkness , instructers of the foolish , teachers of babes , which have the form of the knowledge and truth of the law or first ministry of christ , whose praise is of men , rom. . . who in one word are made the children and off-spring of christ , according to what he is as head and root unto the perfection of the natural creation single ; yea even unto himself according to the flesh , considered as a meer man , or in the fashion and likeness of the first adam in his sinless and incorrupt nature . both these sorts of men being still but the sons of the first adam , or of an earthly descent and birth , fall properly under the ministry of angels in the hand of christ , whom he hath appointed in a twofold dispensation , serving in the one to veil , and in the other to unveil him in his first appearance , as he is king of righteousnesse , being in the witness they give herein , as two great lights in the firmament of the spirits of men , the greater to rule the day , and the lesser to rule the night ; in this latter they are as the moon , to rule the kingdom of darkness , whereinto all mankinde in their fallen corrupt state are plunged , renewing and setting up something of that light in the natural spirit of man , with which every man is enlightned that comes into the world , however degenerate his condition be in all other respects ; in the other , they discover the sun that is to rule the day of mans further enlightned judgement , when he is separated from amidst all the corrupt world , and is clothed with a visibility of saintship & profession , wherein he hath the praise of men that measure themselves by themselves , and compare themselves amongst themselves , without having the true spiritual light of christs second appearance to help their discerning therein , cor. . . and so , are not wise ; but are such children , deut. . . in whom is no faith ; who , notwithstanding all the commendation they assume unto themselves , are not they whom god commends . this generation of men are israel according to the flesh , whether under the law or under the gospel ; which are not to pass away till the sufferings of the whole spiritual seed be fulfilled : but shall be found in that great city jerusalem , mentioned rev. . . which spiritually is called sodom and egypt , where also our lord was crucified , and amongst whom the dead bodies of his witnesses must lie unburied three days and an half , ver . . thus the most high divided to the nations their inheritance , when he separated the sons of adam not only into their several countries and local habitations , but into the day and night of his administrations of rule over them and communications of light , life and power to them after their fall , when he set the bounds of the people according to the number of angels , made by him ministers of his kingdom of natural righteousness , as hath been declared . the third sort of people in that distribution of the sons of adam , are the true jacob or spiritual seed , that are of the faith of abraham , whether jews or gentiles , and right heirs of god according to the promise ; that are not only sons of righteousness , as the former , in the perfection of the natural man : but sons of peace , where of twain springs up one new man , through the blood of the cross , and life from the dead . these are the hundred fourty and four thousand , spoken of rev. . . which were redeemed from the earth , ver . . or out of all that was earthy ; and had learned to sing a new song before the throne and before the four beasts , and the four and twenty elders , which no man could learn but themselves , ver . . these are they which were not defiled with women , but are virgins , induced from the simplicity that is in christ , to follow the lamb whereever he goeth ; who , were redeemed from amongst men , being the first fruits unto god and to the lamb , v. in whose mouth was found no guile , for they are without fault before the throne of god , able to sing the sing of moses and of the lamb. these are the jacob that are gods portion , deut. . . or his peculiar people and treasure , the lot of his inheritance , reserved for the immediate shining forth of light from the face of the son himself , whether in his first or second appearance . these are they , of whom the israelites after the flesh ( that were not of the faith of abraham , nor born after the spirit , but children only of mount sinai , and of the bondwoman ) were only the types and figures ; and as such , were cast off when the true seed came and appeared , calling the gentiles home unto himself ; even as the worldly church and fleshly seed of professors among the christian gentiles shall be dealt with , when the jews are grafted in again upon a spiritual account , and shall be made known to be the fulness of the gentiles . thus in brief we have made way unto the stating , first , the subjects of that threefold kingdom of christ , which we propounded to treat of ; secondly , the rule set up over each of them , appointed by christ to govern judge and condemn those of them that walk not in conformity thereunto , in these several , distinguished conditions of men . thirdly the distinct nature and kind of these several administrations of christs kingdom and government , kept on foot and upheld by him in the world . which three particulars we shall first give you the view of in a clear witness from the scriptures , and then apply our selves to a distinct treating of the things and persons relating to each of these three dominions or kingdoms of christ , or rather distinct administrations of the one government of christ , which he is heir and possessor of , over men and angels . first then , we are to consider the subjects that are bred up under the three administrations of christs government and rule over men , in their proper distinguishing characters , names and descriptions wherein the scripture presents them to our view . but that we may be the better understood what we mean when we speak of these subjects , it will be needfull for us to premise , that there are two sorts of subjects under each administration ; either first , such as are willingly subject for conscience sake , whom christ rules by the power of his light , by them received , owned and walked in . or secondly , such as he rules over by force and with a rod of iron , as his enemies , breaking those that will not bend , when they fall by their miscarriage and demerit under the power of his revenging justice in any of these branches of his government . first then , these two sorts of subjects under christs first administration of rule , we shall find comprehended in those general scripture expressions which distinguish all the nations of the earth in their gentilism and uncircumcised state from the jews , that are a higher enlightened sort of the sons of adam , in a separate and divided state , as planted wholly a right seed , jer. . . a noble vine ; whereas the other are said to be alienated from the life of god , delivered up to vile affections , having their understandings darkned , and walking in the vanity of their minds , who ( as compared with the jews ) are those that live without law , are sinners without law , and perish without law , rom. . . who are also said in this sense to be without god and without christ in the world : such as have little or nothing of the first image left in them , but are carried away unto dumb idols as they are led . this is the state wherein we are all by nature , dead in trespasses and sins , walking according to the course of this world , according to the prince of the power of the air , the ruler of the darkness of this world , working in the children of disobedience ; having our conversation in the lusts of the flesh , fulfilling the desires thereof and of the mind , as children of wrath , eph. . , , . working all uncleanness with greediness . these are further described by the uncircumcision in the flesh , the corrupt natural man or the heathen , in scripture phrase , that is to say , the nations , kindreds and people of the world , that through the fall , are turned into a degenerate plant , a wild olive tree , having their place and habitation in the wicked one , who rules , acts and influences them at his pleasure . in this sad . helpless , forlorn and wretched state , christ the mediator finds all mankind by the fall , and is pleased not here to leave them , but through the ransom by him paid for all , to bestow freely upon them the benefit of this first light and rule under which he places them ( by the means of the ministry of angels ) with which he enlightens every one that comes into the world : begetting in them a capacity to se●k the lord and to feel or grope after him in the midst of their darkness ; and setting up a work in their conscience to do and perform the things contained in the law , if they wilfully des●ise not and neglect the means of light provided for them in this state : which some of them do make a right and good use of , and so are led forward , by further enlightnings and quicknings to the saving of their souls , whilst such as refuse or despise this , are hardned and seared in their rebellion , and reservea with the wicked angels in chains of darkness to the judgement of the great day . these willing captives of sathan were typed out by those servants under the law , who refusing their liberty offered in the years of jubilee and seasons for their redemption , were boared in the ears in token of the just and perpetual servitude that belonged to such , as so little valued their liberty when freely offered to them , and when the having or not having thereof , depended meerly upon their own acceptance or refusal . secondly , the two sorts of subjects under christs second administration , consist of those sons of adam that are purified , quickned and enlightned , whose bodies are washed with pure water , cleansed from the filthiness of their natural man by having that done to them which was done to the jewish nation or seed of israel , when called by god into a distinguished state from among the gentiles , ezek. . ver . . to the . when she was as a cast-out among the gentiles to the loathing of her person in the day of her nativity , then god passed by her , looked upon her , and made it the time of his love , saying unto her when she lay in her blood , live ; and causing her to multiply as the bud of the field , till she encreased and waxed great and came to excellent ornaments : to have her brests fashioned , and her hair grown , who was naked and bare : for god had spread his skirt over her , covered her nakedness and entred into covenant with her , so that she became the lords . and he cleansed her with water , washing away her blood from her , anointed her with oil , decked her with ornaments and jewels , and caused her to eat fine flower and hony and oil , and she was exceeding beautiful and did prosper into a kingdome ; in which glory of hers she was visible to others , so as her renown went forth among the heathen for her beauty which was perfect through the comeliness which god had put upon her . this is farther enlarged deut. . &c. where this work of god upon these israelites is also called perfect , flowing from their rock , or from christ that had been a father to them , and had bought them , and made and established them , and had thus divided and distinguished them from the rest of the sons of adam . yet there were amongst these , an unwise generation , in and under all this : those that had no faith , and who considered not their latter end , but corrupted themselves , and had a latter end worse then their beginning : so as their grape was the grape of sodom , and their vine was the vine of gomorah , and their spot shewed itself not to be the spot of gods children , declaring them to be a very crooked and perverse generation . the first of the same principles with these , was cain , whom eve received as a man from the lord : then those sons of god in the old world , who corrupted themselves and left a rebellious race of giants or men of renown for enmity against god , with which fleshly seed the lord would not suffer his spirit any longer to strive in the daies of noah , gen. . , , , . then ishmael the son of hagar the bond-woman , figured out this generation under the first covenant : after him esan ; then the whole nation of the israelites brought out of aegypt : who were all of them baptized unto moses , in the red sea , and did eat the same spiritual meat , and drink the same spiritual drink , yet with many of them was not god well-pleased . and so israel after the flesh , all along from them downward , as they are described in all the prophets , to be righteous men and a holy seed , yet such as ezek. . . turned from their righteousness , and committed iniquity stumbling at the stumbling stone , being leavened with the leaven of the pharisees , and in whom sprang up a root of bitterness to their defilement : so as after all their enlightnings and enlivenings from god , they miscaried , being such as elias interceded against , saying , lord , they have killed thy prophets , and digged down thine altars , and i am left alone , and they seek my life , rom. . , . and concerning whom esay is very beld , saying , all the day long i have stretched forth mine hands to a disobedient and gainsaying people , rom. . , . who also saith of them , rom. . . except the lord of sabboth had left us a seed , we had been as sodom , and had been made like unto gomorah ; which frame of spirit they fully discovered at last , when they crucified the lord of glory , and were the jerusalem in whom was found the blood of all the prophets . nor are we to think that this generation of men passed away with the jews , since christ himself in the very gospel may be known after the flesh , and doth beget an israel after the flesh , in and under gospel-ordinances and ministrations : who by the knowledge of jesus christ and the holy commandment delivered unto them , in his fleshly manifestation , for their rule , may clean escape the pollutions of the world through lust , and yet return with the dog to the vomit and with the sow that was washed to her wallowing in the mire , pet. . . &c. yea , who may by the word of the beginning heb. . . or first appearance of christ , pass through the great enlightnings and quicknings from christ there spoken of , to the tasting of the heavenly gift and partaking of the holy ghost , to the relishing of the good word of god and powers of the world to come , and yet fall away and draw back unto predition , being void of that faith that failes not , wherewith we are to believe to the saving of the soul . this sort of men the apostle paul in all his epistles takes notice of and distinguishes the true believer from : having had his warrant for it from christ himself who said , many are called , but few are chosen : and again ; of the labourers in the vineyard he saith , there are first that shall be last in gods acceptance , and last that shall be first : and that these children of the kingdom shall see many come from the four parts of the world , to sit down with abraham , i saac and jacob , in the kingdome of heaven , and they themselves be thrust out with those that say mat. . , . lord , lord , have not we prophecyed in thy name and in thy name cast outdevils , and done many wonderful works ? unto whom christ will answer , depart from me , ye workers of in iquity , i know you not . these are they rom. . that find whereof to glory in the flesh of christ , or in their own holy flesh , as the seed of abraham , that are by the law or first covenant : who are righteous workers according to the law , in the most gospel-like administration of it : but at the bottom , are still upon the tenure and account of debt ; for so is their reward accounted to them by god , as looking upon them still under the first covenant , till they be brought to be of the faith with blessed abraham . these in cor. the . and . chapters , are intimated under the title of spiritual men , in distinction from the heathen , as having the manifestation of the spirit given them to profit with , by means whereof they may come to great attainments in spiritual gifts ; and excellent operations of mind , so as to speak with the tongues of men and angels , know all mysteries , have all faith , so as to remove mountains , give all they have to the poor and their bodies to be burned : and all this but upon the first root and single seed of natural righteousness , remaining yet unexperienced of the more excellent way of enjoying and doing all this in union and harmony with a higher and better principle of life by participation of the divine nature , which the true heirs do obtain , and which is there called by the name of love . again , cor. . . these are described under the names of those , of which number paul said he was not , who measuring themselves by themselves , and comparing themselves amongst themselves were not wise ; but justly comprehended under the rank of foolish virgins , over whom the apostle was jealous with a godly jealousie , hoping to have presented them as a chaste virgin to christ , but now fearing lest they should be beguiled and sin after the similitude of adams transgression , through the subtilty of the devil , transforming himself into an angel of light . these among the galatians were they that paul stood in doubt of , as discerning in them principles that would carry them no higher then the first covenant ; before whom therefore he laid the distinction of the two covenants and the two seeds , even under the gospel ; those that might be born after the spirit , and those that might be born but of the flesh only ; one of the free woman , the other of the bond . and among the philippians this sort of professors were so prevalent , that the apostle was very sharp , ch . . v. . & v , . calling them , those of the concision , dogs , and enemies to the cross of christ , whose god was their belly , and whose glory was in their shame , minding earthly things ; walking in a quite different strain from them , who forgetting what is behinde , press forward to the mark ver . . of perfection , brought to light by the death and resurrection of christ , worshipping god in the spirit , rejoycing in christ jesus , and having no confidence in the flesh . it would be endless to rehearse the several passages in the remaining epistles of paul and the other apostles , deciphering this generation of professors in the times they lived , teachers of the law , that knew not what they said , nor whereof they affirmed , as to the lawfull use of the very law it self ; who , by not holding faith and a good conscience , which is interpreted , heb. . . a not holding them fast , but in such wavering , uncertain principles as the first covenant ministers , concerning faith made shipwrack , and so lost their good conscience too at last , drawing back into perdition ; like the jerusalem complained of , ezek. . . &c. where they were so far from walking up to the light of the covenant with god which they were under , that in their walkings they fell beneath the very light and principles of heathens , not doing according to the judgements of the nations round about them , but becoming adulterers and adulteresses , such as defile the temple of god , and therefore such whom god would destroy . lastly , as once for all , we may see this generation of men in their holy profession and visibility of saintship , incorporated together with the true spiritual seed in every one of the seven churches , mentioned rev. . and . chapters : which are usually accounted to be typical , inreference to the state of the church under the gospel , from the primitive times to christs second coming . in every of these churches , christ makes the distinction between the spiritual seed that had the spiritual ear , and the carnal seed that had it not ; but who in and under those very church-forms were the nurseries of all hypocrisie , apostasie , and other spiritual uncleannesses and defilements there , and were not of the faith , nor in the faith of those that overcome ; but were such as from whom the candlestick and light they had from christ , might be removed , verifying therein that saying of his , speaking of this generation , as they should continue under gospel ordinances ( when he was foretelling the end of the world , under the type and figure of the destruction of the material temple in jerusalem : ) verily , verily , saith he , this generation shall not pass away till all these things be fulfilled ; his mystical meaning herein being , that this crooked and perverse generation , mentioned deut. . . who were always resisting the holy ghost , act. . . ( and were to succeed in that enmity which they bear unto the true spiritual seed , to the very end of the world , according unto what god declared from the beginning , when he said , i will put enmity between the seed of the woman and the seed of the serpent ) should continue till the serpents head be wholly broken , and he trampled under foot : and the saints heel wholly bruised , or the measure of christs sufferings remaining to be wrought out in his whole body , the church , fulfilled . these are they which call themselves jews , but are not , in spirit and truth , though they pass currant in the judgement of mans day for the only visible church of god , excluding the heathens on the one hand , as sathan appearing in his own likeness , and the true spiritual believers on the other hand , as the same evil spirit transformed into an angel of light . the third sort of subjects , belonging to the last administration of christs kingdom , are they , who in faith and patience do possess their souls , following the lamb whither soever he goes , not loving their lives unto death : but through the blood of the lamb , being received into the unity of the faith of the son of god , have the use of spiritual senses set up in them , enabling them to hear and obey what the spirit saith unto the churches : and so are worshippers of god in spirit , rejoycing in christ jesus , & having no confidence in the flesh ; enjoying within themselves the witness of a better and more enduring substance then what is experienced under the first-covenant-ministry : & through this law of the spirit of life which the spiritual sied are made under , have that overcoming power of christ ever present with them in the actings of true and saving faith , which overcomes the world , and gives them the victory over all opposition : not but that they also in walking as men , have the same common weaknesses as other men , & are liable to many failings and miscariages , but as they are born of god , and walk and live in that spirit , sin hath no more dominion over them , to make them fulfil the lusts thereof , gal. . , . these therefore are distinguished from all the earth-born sons or children of the first covenant , by their higher and more divine birth , as born , not of blood , nor of the will of the flesh , nor of the will of man , but of god , joh. . . not but that they are born also of all the other principles as well as othermen , & possess them in common with others , something of the corrupt nature with the heathen , and something of the renewed nature with the jew or worldly christian : but they have over and besides , a birth of god , which none of the other two have , living thereby in that light and life which no man hath seen or can see : wherein they are a sort of heavenly seers and men of god , that enter with christ within the veyl , and are admitted into the sight and enjoyment of god in the very brightness of his glory and express character of his person , shining forth in the face of christs second appearance ; and herein are heirs of god , and co-heirs with christ , partaking after this manner of the divine nature it self , wherein they see god face to face in his own similitude , apparently ; conversing with him , as friend speaks with friend : having the natural powers & faculties of their mind ( which they still possess in common with other men ) so subdued and made subject to this higher birth of the divine will , and presence in them , that they are taught to do the will of their father in earth as it is done in heaven , and to be the fulfillers of all righteousness , not only of that which is according to the rule and law of the spirit of life that they are under , exclusive to the rest : but what is according to the law and rule of gods judgements , given either to the jew & worldly christian , or to the heathen in the right way of subordination wherein they ought to be practised and observed according to the will of god : when we are so made one with christ as he is made one with the father , ever doing that which is pleasing and acceptable in his sight . these are they then in the general , whom we mean by those that are born after the spirit and of the free-woman : that are from above , of the jerusalem that is above , the heavenly city , whose builder and maker is god , by his own immediate hand forming and setting it up for that end , in the person of the mediator , as that wherein christ as the first begotten from the dead , might become the head to this whole seed of spiritual believers , whose names are written in heaven . this divine birth is that through which we believe to the saving of the soul , and therefore is described , heb. . . &c. under the name of faith , and is said to be the substance of things hoped for , and evidence of things unseen : giving the sight of him that is unseen to every natural eye , and bringing the soul to the knowledge of the inward living word : through the knowledge of whom we come to understand that the worlds were framed , and how they are since upheld and governed . by the power of this divine birth , abel offered to god a more excellent sacrifice then cain ; and the famous men of god in old times ( whose genealogy , as all partaking of this spiritual seed , is derived in that chapter from abel downward through all the old testament ) obtained a good report , or lived that life which was in repute with god , and which he owned as wel-pleasing and acceptable unto him . these are they that throughout the new testament also are to be understood for the seed of true believers , there spoken of : unto whom , as their pattern in spirit , these worthies heb. . are propounded : that they might run the same race , having so great a cloud of witnesses set before them , looking also to jesus , not only as he is the author and beginner of our faith in the ministry of his first appearance , but as he is also the finisher of it , making it the faith that fails not , which is attained in and by the new covenant or ministry of his second appearance : through which he doth not only appear a king of righteousness , conveying a seed of righteousness answerable to the perfection commanded by the law ; but also a king of peace , conveying a seed of everlasting peace and absolute reconciliation between god and the soul through the blood of the cross , wherein the perfection of the life of faith consists . for wherever the single seed of righteousness is in any without this other seed of peace , blessing will not stay or long abide in that heart : nor will the profession of faith and a good conscience be held fast and without wavering and danger of falling away . but where both these seeds are cast in together , to live together , as brethren in unity , the elder serving the younger , they are the two that are better then one , mentioned , eccles . . , . who shall have a reward for their labour ; and when one falleth , the other shall help him up : but woe to him that is single and alone . for the wavering unstable principles of the first holy and righteous seed are never rightly fixed nor made durable , or abiding unto life eternal , but by this higher divine birth ; whereby the first hearing of the word becomes mixed with faith , and produceth in the heart that ground which brings forth the good seed in abandant fruitfulness , without any danger of miscarrying . this new-creature-life and glory is signified by the white stone and new name that none can read but those that have it : who feed upon the hidden manna , and are admitted to sit down at table and meat with the son in the kingdom of the father , having the seal of the living god in their foreheads , by which they escape out of all trials and spiritual dangers , and are brought forth as gold refined by the fire . these are they that are baptized with the holy ghost and with fire , into the name of the father , son and spirit , in the truth of the thing , in the living word ; and not only in the shadow and figure held forth in worldly rudiments and carnal ordinances ; being the chosen vessels which god selects out of those many which he hath called , causing them to bear his own name , his new name , whom he makes pillars in his house , never to go forth more . these are the true seed of the promise , as it is written , not to seeds , as of many , but that one seed , which is christ : who are now sons , though for a season under the veil and form of servants , unseen in their true and proper appearance : yet at last they must be like unto christ their head in their heavenly , glorified man-hood , as saith the scripture : we shall be like him , and see him as he is . and as thus the spiritual seed , considered as living by the faith that fails not , are one sort of the subjects under this third dispensation of christs rule : so there is a counterfeit spiritual seed that are described jude ver . , . who are to be numbred under this third rank of subjects , as the second sort under this third administration , intruders into this spiritual society of true believers , being spots in those feasts of love wherein they feast with them , sporting themselves with their own deceivings , feeding without fear , clouds they are without water , carried about of winds , foaming out their own shame , wandring stars ; and pet. . , , , , . having eyes full of adultery , and that cannot cease from sin , beguiling unstable souls , cursed children , who have for saken the right way and are gone astray , who speaking great swelling words of vanity , allure through the lusts of the flesh , through much wantonness , those that had clean escaped from them who live in errour ; being themselves the servants of corruption , whilst they promise liberty to others : unto whom is reserved the mist or blackness of darkness for ever . thus man , in a threefold respect , is the subject of these three kingdoms and dominions of christ : and is so vastly distinguished from himself in these three states , that he seems to have ( as it were ) a threefold nature and spirit , proper to each of them . in one of which , all the nations of the world live and walk , as they are distinguished from the earthly jerusalem , the children of mount sinai , or the first convenant . in the second , the fleshly seed of israel or the worldly church lives and walks , distinguished both from the nations of the world , and from the heavenly jerusalem , or the true mount-sion . and in the third , the spiritual seed or children of the jerusalem that is above , do live and walk , distinguished from both the former : each of them therefore are placed by god under a several rule and law , according to which their lives and actions are to be fashioned and conformed , and by which they are to be tried and judged at the last day , when the secrets of men of all sorts shall be judged by christ jesus according to the gospel , which is of that large comprehension , as to take in all the three dispensations . first , for the nations of the world , they have judgements given them by god , ezek. . , . with which israel is reproched , as having walked short of them ; so that the uncircumcision did out-doe the circumcision in the righteousness , the effect whereof was contained in the law , as in a much superiour and more excellent administration . these the apostle cals rom. . . such as sin without law , and perish without law , but yet are acknowledged as such , that though they have not the law as it was given to the jews , yet have a law given them from god , the work and effect of which sheweth it self in their consciences , accusing or excusing them , as they walk up to it , or short of it ; even the law of nature , in which they are a law unto themselves , having that within them that shall witness for them or against them before the throne and judgement seat of christ : that is to say , the law of natural right and just , exhibited to them through the ministry of angels , that are invisible thrones , dominions , principalities and powers , set up by god for this very end , as his ministers for terrour unto evil works , and as encouragers and protectors of them that do well , as will presently more fully be evinced . the second rule or law containing the judgements and ordinances of god given unto the fleshly seed or children of the first covenant , is the word of god coming forth in his first appearance , or the law proceeding from mount sinai , witnessed unto by the scriptures of truth and oracles of god , that were committed to the jews first , and afterwards to the gentiles ; which in all the degrees and steps of its administration , answers the true measure and proportion of christs natural righteousness and perfection , as he is ( and so hath been here described ) the head and root thereof to angels and men , being that holy commandment that either may be turned aside from ( leaving them that have been under it , to a far worse state then it found them in , and rendring their latter end worse then their beginning , as pet. . . &c. ) or else be kept without spot and blameless through the power of faith , by the true saint or spiritual seed . the third law and rule , is the law of the spirit of life in christ iesus ( the word of god , in his second appearance , which comes forth from mount sion , the heavenly jerusalem ) consisting not in meats and drinks and worldly rudiments , but in the power of an endless life and an everlasting righteousness , written out in fair characters in the death and resurrection of christ , when he ceased from his own works , and became the beginning and author of life from the dead , as the first-born among the many brethren , whose names are written in heaven , and upon whom god hath written his new name , and the name of the new ierusalem . the perfection and righteousness of which second appearance , is brought to light fully by the brightness of christs comming the second time : the first-fruits whereof are already given and set up in the hearts and spirits of the children of promise and of the free-woman , being the hidden manna which they feed on ; the new name which they can read , and the holy anointing whereby they judge all things , whilst themselves are judged of no man. chap. xii . shewing wherein the three rules and forms of administration , in christs mediatorial kingdom , do differ one from another , and maintain an entire jurisdiction within themselves ( but in due subordination and subserviency still , of the lower to the higher ) over the respective subjects that live under them . the first of these is the law and rule which is given by god to all nations , even to the whole world , in their corrupt , degenerate and fallen state , occasioned by the entrance which sin made by adam , overrunning his whole posterity like a spreading leprosie , whereby man , that by his creation was made a temple of god , became a habitation for dragons , a court for owls or birds of the night , a hold for every foul spirit , and a cage for every unclean and hateful bird : so that although there was a natural being , life and motion left unto man , it was in the next degree to no being at all , if not , in some respects , far worse . yet how great soever this desolation was , and how thick soever the darkness be in this howling and barren wilderness-condition of mankind , the blood of christ is of vertue to make the heart of man again rejoyce and blessom as the rose ; and the voice of the mediator can make it self to be heard in the remotest and darkest corners of the world , to the opening of the eyes of the blind , and unstopping the ears of the deaf , to the making the lame to leap and the dumb to sing ; to the causing the waters of his manifestation to break forth and stream in this desert ; in one word , to the letting in the sound of the gospel it-self , in the shadowy & dark appearances thereof upon the very ends of the world , in pursuance of the extent of the reconciliation made through the blood of his cross , by whom all things are reconciled unto god , whether they be things in earth or things in heaven : so as the very creation it self is made capable to serve unto the ministry of the gospel ; the heavens to declare the glory of god , & the firmament to shew his handy work ; day unto day to utter speech , and night unto night to shew knowledge : by means whereof there is no speech nor language where christs voice is not heard , their sound going into all the earth , and their words unto the end of the world , as psal . . , , , . compared with rom. . . doth evidence . thus the invisible things of god , even his eternal power and godhead , shining forth in the face of the mediator , may be seen by the things that are made , rom. . and that either inwardly , by the influence and operations of the holy angels , maintaining and keeping up the witness of christ in the manifestation of natural justice and righteousness , by way of counter-ballance to the works of the devil , and his kingdom of darkness in the world ; or outwardly , by the books of the creature and daily discoveries of gods providences , that are teaching and instructing to the lowest and meanest natural discernings of men . and to enable them to the receiving hereof , they have a further taste of the bounty of christ the redeemer , who doth freely renew and continue their life , breath and all things unto them upon a new tenure , even by the ransom procured for them in his blood , by vertue of which , none of them do fail of partaking , in a common enlightning from him , when they receive their beings in this world , and have the lamp or ca●●le of the lord set up in them , to be as a witness for or against every man , according to his works , being a light which searcheth the inward parts of the belly , prov. . . over the nations then and people of the world , thus considered , we say , christ doth dispense his rule and government , and gives unto them judgements and ordinances according to which they are to walk , ezek. . and in the doing or not doing of them , their consciences are accusing or excusing of them ; and christ in this his government shews himself by his ministers , to whom he hath committed the mannaging thereof , either in wrath and terrour against all evil works , or an encourager and protectour of all them that do well . the prime minister of god on this behalf , is christ . the hands in which this government is betrusted by christ , are the invisible thrones , dominions , principalities and powers of the holy angels ( as we have already declared , and shall yet further enlarge ) made by christ and for christ the chief lords and rulers of the first world and all the inhabitants thereof . regard seems to be had to this administration of government , iob . , . where the sons of god or these holy angels , in their administration of this kind of government , presented themselves before this lord christ ; and sathan came also among them , having been his circuits , walking to and fro in the earth , and up and down in it ; unto whom the lord propounds the case of iob , as of a perfect and upright man , so as there was none like him in all the earth ; and who accordingly had found christ owning , encouraging , and protecting of him , as the devil himself alledged , chap. . at the same kind of meeting between god and the angels , then held also ; for saith sathan to god , hast thou not made a hedge about him , and about his house , and about all that he hath ? on every side thou hast blessed the works of his hands , and his substance is encreased in the land : intimating hereby the reward that is administred as to the kind of it , by the holy angels under christ , to the very heathens themselves ; and the punishment of wrath to consist in the contrary dispensations of god hereunto , when he declares himself outwardly a terrour to wicked works , and puts forth his hand therein : for which purpose these excellent spirits are invested with power , might and dominion over all the works of gods hands in the first world , to execute christs commands , as the hosts and ministers that do his pleasure in all places of his dominion , and are alwaies attending and hearkning unto the voice of this word , speaking to them as he is the root and head of all natural good and perfection . under these invisible thrones and higher powers , there are visible ones also set up , and are christs ordinance and institution , in an inferiour and subordinate ministration of this government of christ over men ; which are called the higher powers of the world , whether contracted in one universal monarch , as in the time of nebuchadnezar , dan. . or dispersed into many several and distinct forms of magistracy in the world , according as the most high is pleased to set them up , pull them down , or change them , in reference to the present work which he hath to do in the world , and to the state and condition of his own people in it : either for their bringing into bondage and captivity under the worldly powers ; or for the leading them out of the same into the glorious liberty by him designed unto them in the last of daies ; whereof nebuchadnezars image was a notification , once for all , and was so interpreted by daniel himself , when he said to nebuchadnezar ; the god of heaven hath given thee a kingdom , power , and strength and glory , and wheresoever the children of men dwell , the beasts of the field and fowls of the heaven , he hath given it into thy hand , and made thee ruler over them : who therefore art this head of gold. which government , in the succession of it , shall be dispersed , decline and corrupt , until it quite break asunder , and split in pieces before the everlasting kingdom , which is intended by god to be set up in the room thereof . which compared with cap. . . makes it yet more evident , that this visible government in the hands of the higher powers of the world , is superintended , over-ruled and influenced throughout , by the decree of the watchers , and the demand by the word of the holy ones or angels ; to the intent that the living may know , that the most high ruleth in the kingdom of men , and giveth it to whomsoever he will , and setteth up over it the basest of men ; evidently declaring that promotion cometh not from the east , or west , or south ; but christ who bears up the pillars of the earth , when else through sin and the fall the earth and the inhabitants thereof had been dissolved , he is the judge , he puts down one , and sets up another , pal. . , . and if then in the inferiour visible administration of this government over men , in the hands of men , the rule is given and declared , whereunto the governed are to be subject , not only for wrath but conscience sake , rom. . how much straightlier is every soul obliged to the same rule , as it is administred in the hands of the invisible thrones , at the judgement seat of angels , who next under christ the supream minister of god , are exercising their ministry in a way of wrath and terrour against all evil workers , and in a way of encouragement and protection unto all those that do well and walk uprightly in the earth ? thus according to the orders and decrees of these watchers and holy ones ( whether declared by their inward ministry in the spirits and consciences of the men of the world , or outwardly by the wholsome laws and ordinances of man , as the product and fruit of the light by them dispensed , or by the visible providences of god ) is the first administration of christs kingdom managed and upheld throughout the whole earth and over all the world , even the nations that are yet aliens from the commonwealth of israel , and strangers to the covenants of promise . and because it is very cleer from scripture , that the holy ones , or elect angels are intrusted under christ with the dispensing of natural just and right , and are invested with power to see their decrees and orders herein , from time to time by them published and declared , either inwardly or outwardly , to be observed and conformed unto throughout all the earth or visible world , either voluntarily by those that do well , or by way of penalty , compulsion and terrour , by those that are evil doers ; it may be worth our while to enquire , in what capacity it is , that the holy angels , as thus ministers of god and rulers and governors of the world , do take this administration upon them , and how they are qualified for the dispensing of the same . we are therefere to remember that the angels before their fall , had a subordinate usefulness unto christ for the production of the visible world , and were his chariots wherein he descended for the effecting thereof ; covering himself with their light as with a garment , and flying upon the wings of this wind , being the top perfection of the first world , wherein man was made inferiour to them : and wherein they had a superiority and rule over all the works of gods hands , that were of this first building . this rule or dominion the good angels ( that held close to their head and obeyed the voice of his word , in becoming serviceable to him in his second appearance , ceasing from their natural motion and workings to reassume their life through the power and tenure of the resurrection from the dead ) were so far from forfeiting or being disabled unto , and deprived of the use thereof , that together with , and over and besides this , they received an addition of life and power ( in a far better capacity then what they had by nature ) wherein they were made ministers to the heirs of salvation : and through the testimony they then were made to have and bear of jesus , in the change that came upon them , to fix them in eternal blessedness , when the others fell , they do contribute unto the unveiling of the son , and are prepares of the way unto his shining forth immediately in his natural life and perfection , as reassumed by him through the power of his resurrection . in which second capacity they are made use of by christ as mediate instruments under him , in the giving of the law , or renewal of the first covenant at mount sinai , when the word was spoken by angels , and conveighed in figures and types under moses ministry , pointing out christs coming in the flesh ; and so christ himself considered as the word that was to be made flesh , was ministred by the disposition of angels , and the descriptions by them given of him , act. . . we are then to acknowledge , that the holy and elect angels are in a two-fold capacity of usefulness unto christ . in the first of which , they are as his shadow and image , standing singly in themselves , and shewing forth unto the world the natural justice and right that shines forth in their natural beings , made unchangeable by the vertue of christs resurrection ; wherein they are still as they were at first , a garment of light , or a veyl wherewith christ covers himself , in his converse with the world and nations of the earth in their corrupt natural state , keeping up hereby some light and rule , even in this night-condition of the world , which is but as a region of darkness in comparison of that day-break from christ , that shews it self to those that are children either of the first or second covenant . the second capacity wherein the elect angels do stand , is , as they bear the image and similitude of christs natural life and perfection , in unveyling and uncovering their head , and hiding their own faces before it , with the four and twenty elders , rev. . that cast their crowns to the ground before the lamb , crying day and night , holy , holy , holy lord god almighty , which was , and is , and is to come . in the first sense , they are as the moon that rules the night : and in the second , as the bright morning stars , or sons of the morning , ushering in the day-break , and ministring therein unto the birth of christ in his first appearance , in and under the first covenant . the second form of administration , wherein the kingdom and government of christ is dispensed and exercised over men , is that which is set up over the children of the first covenant , israel after the flesh , or the earthly jerusalem : a holy city that god sets in the midst of the nations and countries round about her : figured out by the jerusalem placed in the land of canaan : unto which people or generation he is a saviour or deliverer out of the house of bondage , and a leader towards the land of promise and true rest . but through their high provocations of him , and refusal of his judgements and statutes which he gives them to walk in , distinct from the rest of the nations , and through their resisting of the holy ghost , or second appearance and voice of christ , as him that speaketh from heaven , to which , moses and the voice on earth at mount sinai pointed and directed them ; he swears at last in his wrath , that they shall never enter into his rest , so as they all fall short thereof , that herein abide single , and are made partakers of no higher birth . these have had their general characters given them already , who by the neerness of union and communion which they are taken into with christ himself , as their husband and bridegroom under the first covenant , are a great , a wise , and a holy people in the sight of all the nations of the world , having statutes and judgements so righteous and excellent , as is to their admiration ; living under the first presence or appearance of christ ( with the fruits thereof , discernable to the natural capacity of man ) owning him , and owned by him , who dwels among them as in his sanctuary and holy temple , therein distinguishing them from all other nations , who in respect of them , are living , as it were , without god and christ in the world . none are brought or do come into this kingdom of christ , but such as accept and answer their call out of the first , through which they become transplanted out of the wild olive tree of degenerate nature , and become engrafted into the good olive tree ; receiving as from a new root , a new nature ; or rather , from christ , as he is the root of all natural purity and perfection , a renewing of the same pure nature for kind , wherein man was at first created : and in that state , are fed and nourished up at christs own table ( with those luke . , . who will say , lord , lord , open unto us , we have eaten and drunk in thy presence ) eating his flesh , and drinking his blood , to the growing up into one living body with him , and to the partaking of the root and fatness of the good olive tree , yet never come to a spiritual discerning of the lords body , as crucified and raised from the dead , but taking up their rest in a knowledge of christ that is but according to the flesh , through which they clean escape the pollutions of the world , and then turn aside from the holy commandment delivered unto them in the ministry of this first covenant . these are they that are under the dominion of the law , or of christ , as he is the minister of circumcision & of gods first appearance , exhibiting himself to the eyes of their mind in the righteousness of his natural man ( as he is god manifested in flesh , and so witnessed unto by the scriptures ) as a holy commandment , unto which he begets and requires conformity in them . here he is to be seen and conversed with , as on mount sinai , in the holy place or worldly sanctuary , where his angels are his chariots , even thousand thousands of angels , to administer the glory of this kingdom under him , and as his forerunners to prepare the way whither he himself intends to come , and vouchsafe his own perpetual presence and abode . so then , until christs coming in the flesh , into the true tabernacle , which god pitched and not man , the word , law or rule of this kingdom also , was spoken , given , and administred by angels ; called the law and ministry of circumcision or of moses , contained in the two tables , together with the judicial laws , and fleshly rites and ordinances of divine service ( those relating to the second table , these to the first and to the material temple-worship ) which were to contiune till the time of reformation , at the comming of the true temple it self , when the word was made flesh . but christ being come , and having in the body prepared for him , fulfilled the will of the father in offering up himself in the flesh without spot unto god , through the eternal spirit , and with his own blood entred into the holiest of all , he thought fit no longer to dwell in temples made with hands , acts . . but abolishing all the former fleshly rites and worldly ordinances , belonging unto the temple-worship that was then , he did build up out of the ruines thereof , a spiritual temple , cor. . , . which temple , saith the apostle paul unto the corinthians , are yee ; which yet is but such a kind of building , for permanency and abiding , as the former : for whosoever of you ( saith paul ) shall defile this temple , him shall god destroy , whoever you be , that after your being enlightned , and having received the knowledge of the truth , shall not hold fast your confidence unto the end , but become such servants as are to be cast out of the house , making shipwrack of faith and a good conscience . thus there is an israel after the flesh , kept up and continued under the gospel , as well as under the law ; who are now under christs immediate government by his spirit , in the ministry of his first appearance , and according to the tenor of the first covenant , as they then were under the law , and had the word spoke unto them by angels , in the mosaical ministration : both being but one and the same earthly ierusalem that now is , and is in bondage with her children ; in which it is most true still , that they are not all israel that are of israel ; neither because they are the seed of abraham , the father of the faithful , & so pretending to be believers , are they all children ; but in isaac , crucified , offered up isaac , shall thy seed be called : that is to say , they that are the children of the flesh and of the living and natural body only , are not the children of god ; but the children of the promise are counted for the seed , that were raised out of a womb as good as dead , and sprang up to abraham ( after that he had received the promises , as they respected his fleshly seed ) by isaacs restauration as from the dead , the figure of christs death and resurrection . this earthly jerusalem is the worldly church under the gospel , the incorporated body of visible saints , called out and separated from the world : who for their law and rule , own and profess the written word and the spirit of christ , received and held forth in no higher a ministry then that of christ , as he is the head and root of all natural purity and perfection , singly considered ; declaring themselves herein a holy or a separated people , by a manifest self-distinguishing profession ( according to the measure of their receiving from christ , and growth up unto him ) from all heathenish worship , yea and corrupt christian professions or practises : walking in all the ordinances and judgements of christ ( held forth to them from the scriptures in the various forms thereof ) which their light leads them to receive . this visible temple or worldly sanctuary of god , is a true church ( as they walk in the light , and according to the truth of this law , under which they are ) and ( as shall be shewed ) the nursery or womb of all the true spiritual seed , rev. . . &c. where it is described by the woman cloathed with the sun , the day of christs first appearance , and having the moon , or heathenish gentile state under her feet , being exalted into a glory far above them , and made use of by god to bring forth the manchild or heavenly seed , that are to rule the nations with a rod of iron , which in their divine birth are caught up to god and to his throne , and so , much farther exalted above the earthly jerusalem , then she is above the rest of the nations . this earthly jerusalem , in the times of the law , had judicial laws , for the heightning of a civil magistracy into a sutableness unto the divine service of this worldly sanctuary . but since christs ascension , and the spirituality of this very temple to be continued under the gospel , till the fulness of the gentiles come in , and the mysterie of god in christs fleshly dispensations shall be finished ) although many attempts have been made , and endeavours used to revive a like magistracy again , in conformity to the judicials of moses , in the very letter of them , there hath seldom been found any considerable progress or success herein ; forasmuch as christ is rather pleased to detain his people in subjection and captivity under the powers of the world , and the magistracy kept up by him over men as men , during the season of sufferings allotted to them : in which , as souls under the altar of persecution , they cry out , how long lord holy and true , dost thou not judge and avenge our blood on them that dwel on the earth ? and are enabled by faith to see through and above the visible powers and thrones of this world , into the ministry of christ by his angels , who are , all the while , magistrates and rulers in a higher sphere and capacity then the others ; and who ( as the times of christ draw near , who is the only potentate and king of kings ) shall shew themselves to be his servants , taking vengeance in flames of fire upon all ungodly men , that are his and his peoples implacable enemies . by what then hath been said , we may see how consistent this second branch of christs rule over men , is with the first ; as that wherein this second sort of men that make up the earthly jerusalem , have all things in common with the first , as to their being benefited by the dispensation of natural right and justice ; enjoying withall , much more then all this amounts to , even the comfortable warmth and life that is found in the day-light of christs first appearance , and by immediate and fruitful converse with him in the same , which is far to be preferred before the night of the gentile world . the third and last form or administration of the kingdom of christ which is exercised over men , is that whereby the true spiritual seed of abraham , according to gods promise , gen. . . do possess the gates of their enemies ; and shall in their proper season be manifested to be the seed , wherein all the nations of the earth shall be blessed : which is farther explained , dan. . . . where it is said , that the saints of the most high shall take the kingdom and possess it for ever , even for ever and ever , in fellowship and society with christ their head , sitting upon the throne with him , having a dominion , glory , and a kingdom that shall never be destroyed . the supreme lords and rulers then in this kingdom under christ , are the saints , or general assembly of the first-born , whose names are written in heaven , children that christ will make princes in all lands , giving them the honour written : to bind even kings in chains , and the nobles in fetters of iron : unto whom as unto the right heirs of salvation , the elect angels will be constant ministers and attendants , in their charge and office of administing natural right and justice , and executing vengeance on all the enemies of these saints of the most high , who come not to the attainment of this high glory and dignity suddenly , or one before another , but by a general gathering of them all together by their head : first , into one dead body with him , as planted together in the likeness of his death or offering up in the flesh : which is a needful preparation to the bearing and right managing the honour and preheminence of that crown and dominion , which they are called unto , over all the works of gods hands . secondly by their being gathered together unto him , in one heavenly and glorified body , as planted also in the likeness of his resurrection , in the glory wherein he is set down at gods right hand : which is expected to be fulfilled at his return , when we shall see him coming from heaven , in like manner as he was seen to ascend up thither . this third sort of christs subjects are compared by himself , luke . unto the good ground : on whom christ the word and seed of life fell , as into honest and good hearts , that having heard the word keep it , and bring forth fruit with patience : having such a faith as is mentioned james . . that under manifold temptations , approves and justifies itself to be found durable and saving , in and by the fruit of patience , which it works : obtaining a free passage and course for the word of christs patience in the soul , till it hath had its perfect work , and made the mind perfectly conformable with christ , in his death , pet. . . to the making the believer perfect and entire , wanting nothing : and to be of the number of those that do overcome , and are made pillars in the house of god , never to go out more . these are the true heirs of salvation , that as princes may be found walking on foot , here in this world , whilst servants are riding on horseback : and are in faith and patience possessing their souls , albeit they be killed all the day long , and accounted as sheep for the slaughter , rom. . . slain for the word of god , and for the testimony which they hold , rev. , , , . unto whom white robes are given , even garments washed in the blood of the lamb : in which patient posture they are appointed to wait and rest for a little season , untill their fellow-servants also and brethren that should be killed as they were , should be fufillled . we find not only this third sort of christs subjects , mentioned and comprehended under that parable of the sower , luk. . but the second and first also , very lively described to those that have ears te hear , yea , and christ himself as the universal seeds-man , the living word of god , who scatters the seed of his searching light and life into all hearts and consciences whatsoever , enlightning every one that comes into the world , and setting up that in them , which is a discerner of their thoughts and of the intents of their hearts : who therefore is held forth in that parable first , as he sows his seed by the wayside or high waies , interpreted by himself , mat. . . to be the visits and communications of light and life , sowen by him among the gentiles . for so he saith , when he would intimate gods intention ( upon the jews rejection of him ) to bring the gentiles into the knowledge of himself ; go ye therefore into the high waies , or unto the gentiles , and as many as you shall find , bid them unto the marriage : shewing evidently , that by the high-waies on which the seed fals , he means the gentiles ; as appears , luke . . where it is said , that in this state , the devil comes ( or may come ) and take away the word out of their hearts , lest they should believe and be saved : that is , before it come up to the birth of faith in them , so much as of a temporary faith ( for oommon salvation , which appertains to the second sort properly , represented by the second and third , the stony & thorny groud ) much less a saving one , being only a seed of light or work of christ in the conscience , teaching to feel after faith and salvation , but not actually entring them into it : and so is a most lively description of the subjects of christ , and hearers of the word under the first dispensation . now that which remains , is to shew how the children of the first covenant and earthly jerusalem under the gospel are also held forth in this parable , who are temporary believers , arriving at , and attaining through the power of the word , a state of common salvation , with those of the church of laodicea , rev. . who thereby became rich and increased with goods , needing nothing , being ignorant that they were miserable , and poor , and blind , and naked ; in a condition that would abide trials , no more then those represented by the stony and thorny ground , who when they heard , received the word with joy , and for a while believed , but in time of temptation fell away , as unable to resist and avoid the abuse of lawfull comforts and enjoyments vouchsafed unto them by god in the first convenant , but ready every moment to over-charge their hearts with surfeiting , drunkenness , and good things of this world , ( the sweet whereof was relished and esteemed by them in such excess , as to work in them an undervalue and disrellish of christ , in his heavenly glory ) to the choaking of the true spiritual seed , in its approaches to them , by the means of the riches and pleasures of this life , working death in them by that which is good , so as no fruit in them comes unto perfection , or is brought forth in duration & abundance , as by those that bring it forth with patience under the teachings and disciplinings of the cross , whereof such as are bastards and not sons do not partake ; and for want of which , they at last fall away , and draw back unto perdition . now saith christ , in what he subjoyns to this parable ; think it not sufficient therefore to be those that have light , and are hearers , yea and receivers of the word ; for so , in some degree or other , all the world may be ( as we have shewed ) but consider how you hear , or what use you make of it : for those that use it lawfully , and are faithfull in little , or in the least partakings of it , unto them more shall be given , till the seed spring up unto a perfect day : but those who shall use it unlawfully and unworthily , so as to cover it with a bushel , or hide it under a bed , so as to detain it in unrighteousness , or take up their rest in that which is short , and but in part , from such shall be taken away ever that which they have , and seem to hold upon such a tenure , that it will not fail them , but abide unto life everlasting . chap. xiii . shewing the fixed enmity and war that is maintained and kept up by satan , against the rule and kingdom of the mediator in the world , in order to make of none effect unto men , the inestimable price and usefulness of christs blood , in their fallen state . when the devil found by the just and irrevocable sentence of god , which was passed upon him and the wicked angels , the desperatness of his and their condition ; and understood the power of a mighty saviour and redeemer , discovering itself in the mediator , to obviate and break in pieces all his devices and evil designs ( together with the way whereby this should be wrought out and brought to pass by the promised seed that was to be born of a woman , whose heel he should have the liberty to bruise , before his own head should be totally broken , and himself and instruments troden under foot ) he is presently enflamed and breaks out into implacable rage against the woman and her seed ( in whom all mankinde are again made alive ) and such of these with whom he cannot prevail to continue his subjects ( but despairs of bringing them to his lure , or making them to serve his ends ) he sets at open defiance , not being idle in the mean time , by his utmost endeavors , to keep off as many as he can from closing with the free and gracious offer , tendred to all men in the blood of christ ; and where that hath had any influence or prevalency to bring over men unto christ for a season , he makes it his business to beguil and seduce them back again unto him notwithstanding , if it be possible . and thus increasing and strengthening a party to himself , from within the bowels of the mediators own kingdom , he declares himself in an open war and absolute enmity against the true and faithful subjects and witnesses of christ , which he puts in execution ( by vertue of the general commission received from god , wherein liberty and power is given to this serpent to bruise their heel ) not only to the depriving them of all that might be hopefull or desirable to them in this life , and making the world to become a barren wilderness to them in all respects , as far as he may ; but also to the incensing and arming all the visible powers and thrones of this world against them , to keep them in a kinde of temporary captivity and subjection . in which posture we may finde the faithful subjects and witnesses of christ , from abel downwards , to the last finishing of their testimony , rev. . patiently bearing all the brunts of this war between michael and his angels , and the devil and his angels , from its first rise to its last conclusion , untill the measure of christs sufferings in them be fulfilled in the utmost extent of them , as the whole seed is therein concerned ; by means whereof their faith and patience is exercised to the end , even till the time come that they must be crowned with glory and honour , and be set above all the works of gods hands . hence then we may perceive the race of patience , that on the one hand is set before the true believers , in conformity to their head , making the world and present life in it , as an irksom wilderness unto them , whereinto they are led to be tempted and proved to the utmost , in the obedience of their faith : and the race of prosperity , earthly glory and power on the other hand , which the wicked are likewise brought into , as their reward in this life in the service of the god of this world : who are permitted to have their hearts desire , and for a season to bring their wicked devices to pass , even against the righteous . for both their sakes therefore it will be needfull to take as exact and particular a survey of the whole matter on all hands as we can ( which in the following chapters our intention is to do , and therefore in this we shall but give some general glances thereat ) that we may come the more clearly to see the end of the lord , and stand astonished at the wisdom of his counsels , and excellency of his workings , in the winding up . this method of gods proceedings , being that which is chalked forth to us by the scriptures of truth , from the beginning to the end , may through gods blessing become the means of explicating many dark and difficult places thereof , and minister a fit occasion to lay open the power and workings of satan , as influencing the judgement and wills of men , whilst the free motion and managing thereof is in their own keeping , unsubdued and unbroken by the cross of christ , that takes this arbitrary and self-directing power out of their hands , bringing it down to a perfect silence and cessation in all those that by believing enter into the true rest ; of which ( by being left alone to the use of their freedom ) those do come short ( even after all their attainments in a state of common salvation ) who for a while do appear the subjects of christ , whether under the first or second dispensation , and afterwards prove to be of that prevailing power and interest which satan wins from christ , and works over to himself , fixedly engaging them to take part and side with him , as that serpentine brood and viperous generation , that treads so hard upon the heel of the true saints in all ages , with a bloody cruelty , and fixed implacable enmity against those precious witnesses of christ , for their exact likeness and conformity unto their head ; which is such , as that rev. . . they are described by the same two olive branches , which zach. . are applied unto christ himself , to signifie , that they are planted with him into the same likeness , in gods twofold name , figured out thereby , and so have that twofold name and witness wrought out in them , which distinguishes them as well from the children of the first covenant ( who bear conformity but with one of the olive branches , as singly communicable , without the other ) as also from all that are called gentiles , whose very light is but as darkness , to the shining forth of the single witness only , in the children of the first covenant . thus we are to understand by the two olive trees and the two candlesticks , mentioned rev. . . the whole spiritual seed ( considered in their exact conformity to their head , as well in his second as in his first appearance ) who are the two witnesses , that from the very beginning of the world , successively , in their several generations , have been the slain ones of the lord , the slaughtered sheep of christ , for the word of god and testimony of jesus . yet we are not to rest and content our selves only with this general sense of the place , which is true , and doth give the proper character of the true saint , possessing and inheriting whole christ , and bearing upon him his whole name or his new name , wherein of twain they are made one , inseparably communicated , as the twofold witness , wherein the true heirs of salvation must be found , to the glory of god the father : but we may farther take notice of a more restrained and particular consideration of these two witnesses ( which will be but a small digression from the matter in hand ) as they are spoken of in that place , rev. . where they are also to be looked upon as a particular number of the true seed , living and standing up in the world , in that age and season foretold by john , and qualified with an extraordinary spirit of prophesie , in reference to the justifying ( before the eyes of the world ) the truth of this twofold witness , being clothed with power suitable , in a way of working wonderful things , during the time of such their prophesie : whereof elijah was the type in his days , who by praying to god , shut up the heavens for three years and an half , that it did not rain ( the like is prophesied to be done by these witnesses , ver . ) and brought down fire from heaven , to prove that he was a man of god , and that his god was the true god ; yet after all this was forced to flie for his life , to get from under the cruelty and oppression of his enemies , and was at last taken up visibly into heaven , in a chariot of fire , elisha beholding and looking upon him . in which spirit of elijah some of the true spiritual seed are reserved by god to be brought forth in the last days , and to give a most spiritual and remarkable witness unto the truth of christs first and second appearance in his saints , before the great and terrible day of the lord come . in which dispensation they shall serve as the immediate forerunners to the brightness of christs second appearance for the restoring of all things , preparatively , by this their ministry of fire , as john baptist served unto the coming of christ in the flesh , by his ministry of water ; and in that sense was owned by christ to be as elijah already come , to wit , in the shadow or figure of this elijah that is to precede his second coming . by what then hath been said , we may perceive who are meant by the spiritual seed ; and how they are described in the scripture as the two witnesses of god ; first , in a more general acceptation , as in all ages they are to have their heel bruised , and to be slain for the word of god , and then in a more particular and restrained sense , as some of them are to come forth in the latter days , in the spirit and power of elijah , to prepare for christs second coming , and then to have their dead bodies for three days and an half remain unburied in the great city , spiritually called sodom and egypt : which city , as the mother of harlots , hath been extant in its spirit and principles from the beginning , as well as the prophane heathenish world with the powers thereof , embodied together upon differing grounds and interests by the spirit of the old dragon , and influenced by him as suitable instruments of war and engines of battery , for the bruising of the heel of the true spiritual seed , and keeping them under , in all generations , as spectacles to men and angels : who are weak , despised , thirst , hunger , are naked and buffeted , have no certain dwelling place , but labour , working with their hands ; who being reviled , bless ; and being persecuted , suffer ; and being defamed , entreat ; are made as the filth of the world , and off-scouring of all things to this very day . to this war between the seed of the woman , and the seed of the serpent , all things tended and wrought from the very moment that christ did accomplish and finish the seventh days work ; discovering thereby gods true rest , as it was set up in his own person , as the mediator and lamb slain from the foundation of the world , when he offered up that in sacrifice , according to the will of the father , wherein he rejected and cast under his feet the purest , choicest excellency and perfection of all natural beings ( as they stood single in themselves , unperfected by the union and subjection they were to be taken into by his second appearance ) necessarily conducing to the breaking of the serpents head , and top glory in his angelical nature , and to the trampling it under the feeet of the saints . in like manner , the devil , that old dragon , perceiving that to be done in christ the mediator , which he could by no means rellish or bear ; that which was totally cross and destructive to him , as fixed in that selfish spirit or single state of natural perfection , wherein he lusted to rule and reign , as god in the world ; and propounding the greatness of a kingdom and glory to himself ( in which to enjoy his own will , think his own thoughts , do his own works , and speak his own words , which were not lawfull for him in the sabbath of the true rest to the lord ) he wilfully and maliciously quitted his head , christ ; left his own habitation ( choosing rather to become the father of lyes , then to remain the son and servant of truth ) and so finished and compleated that root of enmity against christ and the spiritual seed , in himself , whose off-spring they are that have this root of gall and bitterness springing up in them ( notwithstanding the life and perfection of their natural beings , wherein either they were at first created , or unto which , in the principles thereof , they are again renewed in the blood of christ ) by which they strike in with the devils interest , in downright opposition to christ , taking part with that king apollyon , rev. . . to destroy him , what in them lies , as himself plainly tels this sort of men , joh. . . acknowledging them to be abrahams fleshly seed , but ( saith he ) ye seek to kill me , and therefore , ver . . he denies them ( in effect ) to be abrahams spiritual seed , or of the faith of abraham ; for if ye were thus the children of abraham ( saith he ) ye would do the works of abraham , and this did not he : he did not become an enemy and seek to kill men for speaking the truth , which they have heard of god , ver . . if therefore you desire to know what father youbelong to , i tell you plainly , you are of your father the devil , and the lusts of your father ye will do ; he was a murderer from the beginning , and abode not in the truth , because there is no truth in him ; when he speaketh a lye , he speaketh of his own : for he is a lyar and the father of it , ver . . so then , although god gave to angels and men at first the goodness and perfection of natural beings , and doth freely offer a renewal of the same to men , in the blood of christ , by the first covenant , made again in force by vertue of his death , as the first testament , heb. . , , , . yet this image and likeness of god , wherein they were made , and whereunto they are again renewed , as it stands single and alone without the other , is a mutable and corruptible seed , the children whereof are therefore capable to turn again into degenerate plants , and into the wild olive tree . for god comes down in the ministry hereof as under a veil , to the creatures sight and enjoyment , in which man fixing and taking up his abode ( waiting for no further discovery , nor expecting or listning after that second voice of him that speaketh from heaven ) may for ever stand excluded from entrance into or converse with the glory that is within the veil , where god is to be seen and enjoyed by the creature , face to face . by the blood of christ then , man is first made capable to be taken out of the wild degenerate state of nature , and to be planted into the good olive tree ( the flesh or natural man , in the person of christ ) and when he comes to partake of the fatness thereof , as it singly gives forth christ in his first appearance , or a knowledge of him only according to the flesh ( which paul grew a stranger to , as he came to be more acquainted with the cross ) he is still but in a capacity to stand or fall again , as upon his second proof and trial , in the renewed exercise of his free will and rectified natural abilities of mind , he demeans himself : according to which he proves the womb whereinto is received either a divine seed and birth , whereof the mediator in his death and resurrection is the author and parent ; or else a devilish seed and birth , whereof the serpent and old dragon is the father , growing up into a wilful and fixed enmity against the cross of christ . one or other of these two seeds all sorts of men do become , by the evil and unworthy , or the good and worthy use of christs blood , and the benefits of his death : and so are either the seed of the woman and of promise , or the seed of the serpent , lying children , born from beneath of the father of lyes , in comparison of the divine birth of the true seed that in the other sense are born of god and from above . this latter is attained unto through gods bounty and free love , the mediator adopting them into oneness of seed with himself , as he is the only begotten son in whom god is well-pleased . the other , through gods just permission , and satans prevailing power and influence upon their lust and natural will at its best , are changed and corrupted into likeness and oneness of seed with the old serpent . by reason of which different dispensations , the innocent , good , righteous and perfect state of mans nature , communicated to him by vertue of the first covenant , comes either to grow up into that which is much better , even into the power of an endless life , or else to degenerate and sink down into that which is much worse , even eternal enmity and opposition of mind unto god , which is the second death . that then which fixeth man in his unchangeable and permanent state of everlasting blessedness or misery , is the bringing him forth out of his first wavering and changeable state into oneness of seed with christ the mediator , in his second appearance , wherein he is made to bear the likeness of his death and resurrection : or the leaving him to be transformed into oneness of seed with the destroyer , and thereby to become a child of perdition . the first of these changes , mans natural will at its very best , lusteth against , as the greatest cross that can be brought upon it , until by regeneration and the baptism of fire , it be prepared , broken and subdued into a meet subjection thereunto . and the latter change cannot be obtruded by the devil , or forced upon mans will , but is brought upon him by and with his own free consent : which was not found difficult to be gained in the state of mans innocency and purity in paradise , and is not more , since . here then we see the seat and original of this enmity between the two seeds ( springing up in the manner before expressed , in their respective heads and roots ) who are thus to be found , as they are in their heads and first principles , before they flow forth in the off-spring , and are discerned in their distinct operations , in the particular beings of men here in this world , as deeds done in the body , whether they be good or evil : for which all men are rendred accountable , when they come to stand before the judgement seat of christ . in order therefore to their own voluntary actings herein , they are endued with the exercise of a freedome of will , which by creation was perfect , absolute and uninterrupted ; and which ( by the ballance that god since the fall , keeps up by the ministry of the holy angels , with their influence and impressions upon the natural enlightned conscience , as also by the work of the spirit himself , upon those farther illuminated minds , under the first covenant , against the power and influence of the devil upon mans corrupted and depraved state ) is so far and truly exercised by man in the several measures and degrees thereof , as will render him inexcusable for not hearkning to the light and means tendred and afforded to him through the blood of christ , revealed by the gospel , in one or other of the three forementioned branches of his kingdome . so that now , upon gods making man on the sixth day of the creation , forming the first adam of the dust of the ground , and breathing into him the breath of life , he became a living soul , was set up in the first image of god , brought forth in the same kind of mutable perfection with the angels , and in all the glory and accomplishments of this first state , was a fit subject brought upon the stage , capable to be attempted by both these great captains and competitors , michael , in the person of the blessed mediator , and the old dragon , in the person of the devil . and this last seems to get the start of the other at first on set , forasmuch as by means of the womans weakness , who was first in the transgression , he makes a great advance towards his design , supposing he had neer attained his end ; for he had prevailed so far , as to bring adam and eve into the transgression and forfeiture of all the natural good they were by creation made possessours of . and then further , in prosecution of the same design , upon this breach made between god and them , he endeavours to cast in the seed of alienation and fixed enmity between them and god , in order to set up his abiding throne and seat in the fallen nature of man , whereof the first adam was the earthly head , in whom the door was set open , whereby sin entred into the world , and death by sin . thus things were brought into a most hopeful way , in the eye of the devil , to disappoint and defeat the design of the mediator , as to the safe conducting the promised seed , through all this disadvantage and opposition , into the desired place of the true rest . whence it is that the mediator and lamb slain from the beginning , did hereupon think it high time to make discovery of himself , and of the means for the accomplishing and bringing of his designs to pass , in despite of the serpents subtilty , and in downright opposition to the very gates of hell . by way of promise therefore he declares and engages himself to set up another man , a second adam , jesus the son of mary to be born of the seed of the woman ; who , by being bruised in his heel , and undergoing all the rage and enmity that the devil and his instruments could exercise upon him , should arrive at such a neerness and intimacy of converse with god in the glory within the veil , as that by the joy thereof set before him ( and the power thereof conveyed into him , in the seed of it , when he was laid hold on by the word , in the womb of the virgin ) he should be enabled to offer up himself in sacrifice to the fathers will , without spot to god , through the eternal spirit ; enduring the cross and despising the shame : and so through his sufferings entring into the glory that was to follow , he is for ever set down upon his throne , at gods right hand , expecting till his foes be made his foot-stool . hence it is , that as through man came death , so also by man comes the resurrection of the dead ; and the same man or first adam , who was of the earth , earthy , becomes the subject matter for both these seeds to work upon , the seed of the promise and seed of the serpent , both being to be sown in this earth , influenced and managed by these two grand competitors , michael and the dragon ; in order to engage and fix the particular men and women of adams posterity , either in their true rest , or in an everlasting enmity thereunto , and exclusion from it ; as they are either begotten of god and born of the spirit , whereby they become children of the promise and heirs of salvation ; or left in the state of their natural beings , voluntarily to drink in the seed of the serpent , and thereby to become hardned and prove finally children of wrath , and sons of perdition , as born after the flesh , and as by a fair shew in the flesh they do exercise and manage the fiercest persecution against the true spiritual seed . so then , according to the birth which they are of , they are either measured out with a line of life , unto life ; or a line of death , unto death : answering the two great ends , whereunto we shall find all things serve in this world and in the kingdom thereof . this is that being of this world or from beneath , spoken of by christ in the gospel , which though in its rise and beginning , as hath been shewed , it be of god ; yet in its progress and end , through the unlawful use thereof , it comes to be of the devil , who is the head and father unto that state , spirit , and interest , which stands in direct contradiction and enmity to that of christ and the promisedseed , as they are the jerusalem that is from above , and are not of this world . for in this serpentine seed , there is comprehended an irreconcileable enmity and opposition to the power and excellency of the cross of christ . in which contrariety and opposition to the cross , all natural perfection and goodness is looked upon by god , as considered only in its single seed ( and as the enjoyers and possessors thereof are left by god to their own natural senses , capacities and powers of mind , assisted with all needful helps and means , proper and suitable to that state ) without the addition of a higher and more excellent birth , reserved by god as a fruit of his bounty and free grace unto his chosen and beloved ones . by what hath been said , we may plainly see , that although gods own chosen vessels are determined from all eternity , and fixed in such a neerness of union with god in their head , that they can never be moved , but are preserved by the power and influence thereof , from all possibility of miscarying , so as to fall short of true blessedness : yet those that are in the number of the non-elect , are not necessarily determined so much as in the means leading them to their destruction , but have the free use of their own natural abilities to prevent the same , assisted with all suitable , requisite helps and means from god to keep them from it ; who omitteth nothing that is to be done on his part , conducible hereunto , which is consistent with the freedome of mans will , and doth not offer violence to the principles which himself chooseth to joyn issue with god upon ; besides all which , he that is faithful and cannot deny himself , is pleased to be in the posture of one that is not yet risen up to shut the door finally upon them , but leaves open a possibility of graffing them into an oneness of seed with the right heirs , if at his coming he shall find them making a right and lawful use of the blood of christ ( required by that first covenant , renewed thereby upon them since the fall ) and not voluntarily rendring themselves uncapable of such favour by their needless provocations , in hardning their hearts against the voice and teachings of the cross , and rejecting that counsel of god against their own souls . god then is so far from looking upon the fall of man in the first adam , and the act of disobedience by him committed , as the fixing of him and his posterity in an incapacity of returning unto god , and of being made the true and right heirs of salvation , that he is pleased through the blood of christ , to declare himself reconciled to the whole race of mankind , as beholding them in a new head , in the seed of the woman , or second adam , a truth at large discussed and held forth , cor. . as also jer. . compared with ezek. . where christ challenges all souls to be his , as having obtained the non-imputing of sins past unto them , in order to put them upon a new trial of personal obedience unto him who is the lord that bought them , and hath renewed life in them , that they should henceforth not live unto themselves , but to him that died for them . yea , this is so evident , that the creature itself , rom. . , . earnestly groans and labours , expecting a restauration by this price of redemption paid by christ , from under the bondage of corruption , so as to be brought into the glorious liberty of the sons of god. in summ therefore , there are these two great and general benefits , flowing forth from christs death upon all men . the first is , a common enlightning of spirit , whereby there is set up in them in some degree , more or less , the candle of the lord , shewing the work of the law in their consciences , to the accusing or excusing them in all they do , and enabling them to such improvement thereof , as to attain the answer of a good natural conscience unto the rule set before them , under the first administration of christs kingdom . the second is , gods not imputing to them sins past ( as also the often renewing of his pardon to them for sins present , psalm . . exercising therein his forbearance for the sake of his own justice , as pacified and atoned by christs sacrifice ) accompanied with protection and encouragement which thence also is afforded them by the hands of the good angels , as his ministers of justice unto all such as by approving themselves faithful in that little they have received , are found in the number of wel-doers . by which we see the extent of the vertue of christs blood , even to the ends of the earth , wherein he hath prepared as large a remedy for the fallen seed of adam as the dise ase required . chap. xiv . shewing the continuance and progress of the war between the subjects of christ and anti-christ , and the terms and issues upon which they joyn . this war first discovered itself in the two brothers , cain and abel ; where the devil comes off equal with christ , so as to gain and prevail with cain , as christ chose and accepted abel : yea , for success in the combate , seems to have the better ; judging probably , that in this murther of abel , the promised seed might have been wholly extinct , and so have finally miscarried : god therefore supplies abels room with another son ; through whose line the promised seed might be yet figured out , and carryed on ; as through cains line , the seed of the serpent were shadowed forth , and continued . but the world coming to multiply , and the generations of men to increase , the subjects now of christs three kingdomes , distributed as before we have set down , are upon the stage at once . the first sort of men are those in a corrupt , degenerated state , whose daughters the sons of god went in unto , gen. . and so begat giants , or men of renown . the second sort are typed out and comprehended in this race of gyants , or men of fame and great repute , having the name of sons , and god for their father ; but being weighed in the ballance of the sanctuary , were found to be too light : a fleshly seed only ; though such as therein did bear the first image of god ; yet who in process of time , did so corrupt themselves , that god refused to strive by his spirit any longer with them , but gave them up to the destruction of the flood , as those who became in the imaginations of their hearts , alwaies evil before him , and in the works they did perform . the third sort were found in the family of noah , who was righteous in gods account , and typed out the true spiritual seed . thus we see the distribution of mankind before the flood : but after the flood , it became much more evident and apparent , not only in the three sons of noah , that afterwards peopled again the whole earth : but in the time of abraham , with whom god renewed both his covenants : making him the father of many nations , or indeed , of the two great nations , one of the law , the other of faith : ishmael , born of hagar , the bond-woman , figuring out the children of the first covenant , that were born after the flesh : and isaac the son of the free woman , who was by promise , typing out the seed born after the spirit . these two seeds were distinguished by their births , and dispensations they were under , from all the nations of the world besides , who were in an open idolatrous , heathenish state , out of which abraham was called into the land which god should shew him . and in process of time , when god made good the promises to abrahams seed , in giving them possession of the earthly canaan , he still continued this threefold distribution of mankind , chusing the fleshly seed of abraham from among all the nations round about them , and placing them in the midst of them ; and then by his prophets and the true ministry of his word , subdividing again the spiritual seed from the carnal . into this threefold distribution , god was pleased to sort and rank fallen mankind , and so to continue them unto christs second coming , in order to accomplish and fulfil the whole counsel of his will upon them , which he had fore-purposed and determined within himself ; and had chosen the lord jesus as a polished shaft in his hand , to bring to pass accordingly , by what he reveals of himself in the gospel and word of truth : wherein first he is declared to the captain and author of salvation unto the whole spiritual seed , the many sons that are given him by the father , to bring up to eternal glory ( in the same way he came to it himself , who was made perfect through sufferings ) of whom he is not to lose one , but to raise them up all at the last day , into everlasting life . secondly , he is declared the redeemer and ransomer , so far , of all mankind , from under the power of sin and satan , as to disable them to keep off the good things contained in the promises of this life , or of that which is to come , from any that shall fulfill the condition of them , or at least keep themselves ( as they may ) from such high provocations and wilful resistance , for which god swears in his wrath they shall never enter into his rest. but when man finds such work before him , as he cannot go through with by the strength of nature , he will not resign up himself in such case ( though he see there is no other way ) that god may do it for him by bringing him to christ that he may have life ; but sits down in a sullenness of spirit , resisting the holy ghost , and rejecting the counsel of god , against his own soul . in direct opposition to both these declared branches of gods will , in the gospel , the devil and his instruments set themselves . first , to attempt by all the power that is in the gates of hell , to prevail against the very elect themselves that are built on the rock , and are out of his reach to annoy , in reference to the certainty of their salvation : finding therefore little hopes or likelihood to frustrate them in that , he makes it his business to render them of all men most miserable , as to any hopes or enjoyments in this life ; wherein he finds latitude given him , in the power allowed to him , to bruise their heel . secondly ; he useth all the means-that lie in his power , by subtilty or force , so far as gods permission gives way to him , to assault the will and judgement of man , how highly enlightned , and how far quickned soever , upon his single natural root , in order to entice and draw him away from his subjection unto god , in the natural service and worship that is due from him , never leaving till he hath prevailed with and over him ; to provoke god so highly ( notwithstanding all his goodness , patience and long-suffering to him extended , through the blood of christ ) as thereby to render himself unworthy of any further love or favour , and to move god to swear in his wrath , that he shall never enter into his rest. under these two general heads , we shall find , as in a constant track , throughout the whole scripture , the workings and counter-workings that are kept on foot and maintained between the man christ jesus , who would have all men to be saved , and come to the knowledge of the truth ; and the man of sin and grand deceiver , satan , who would have no man to be saved , but all to be made children unto him , who is the father of lyes . the means used by christ , to produce , renew and maintain the workings and operations of light and life from him , in the hearts and consciences of fallen mankind , is by setting on foot , as hath been already shewed , the threefold law and government , given and erected by him at the beginning , over all the sons of adam , upon the fall : through the power and exercise whereof , first , he doth that to and in the hearts and consciences of the very heathen , which fits and qualifies them to live answerable ( if the fault be not in themselves ) to the law and government they are under , according to the measures of attainment which the meer natural man may have . the like he doth unto the children of the first covenant , unto whom he is much more bountiful , sutably to the state he farther leads them into . and thirdly , he exceeds what he doth to both these , in the communications of himself unto the spiritual seed , whom he suffers not to destroy themselves , but takes a course to cross their own wils and desires , when they are hearkning to the temptation of their own lust , or satan , to draw them away . this threefold conscience and spirit of man , in the proper principles and operations of each of them , whether they are to be found single , or all of them together , as in sweet harmony , thus set up in the spiritual seed , our purpose is to treat of : and that , as particularly and distinctly as we can , to fall in with the experiences of all that may be therein concerned : looking upon this as the best method we can take , for the clear opening and stating the several dispensations of christs three-fold government and kingdom , already entred upon . and therefore we shall consider the principles and operations of each of these consciences ; either , first , as they are christs own workmanship in and upon the heart and spirit of man , as the beginning and foundation of those holy and righteous actings by him required under the dispensation , whereinto each of them is brought by god. or , secondly , as they are the lawfull and righteous workings of the spirit of man , enabled hereunto by free gift from christ , and in dependance upon him , yet as the fruit and travel of his own proper judgement and will rectified , in the use of those means , prepared and laid before him by christ , to bring him to the right end of all motion , which is the true rest , whilst as yet he is under works , and not under grace ; or , thirdly , as they are the unlawfull and forbidden fruit of mans spirit , qualified and enabled from christ as before expressed , when through his own lust he is enticed , and through the subtilty of satan he is ensnared ; so as lust , when it hath thus conceived , is the root of all evil operation , bringing forth fruit unto death , even death eternal , in the end , if the lord upon the grounds of his new and everlasting covenant , do not pluck such souls out of this danger , and lead them to such a state , as contains in it a perfect security and freedom from the re-entry of sin , with its prevailing power over them . through the right and distinct consideration of these principles and operations of conscience in the sons and daughters of men , we may come to find our selves , where we are , and whose subjects , whether christs or the devils , and to what kingdom or dispensation we belong , in reference to the one or the other , to the kingdom of christs marvellous light , or to the power of satans accursed darkness ; and upon what terms we stand , in the one or the other ; whether in a wavering state , consisting in a capacity and possibility of removal out of the one into the other ; or in a fixed , determined state , upon which it is impossible for any change to be brought , either in a good sense , or in a bad ; in which men are reserved and kept fast , either in the bonds of perfect love , light and freedom , that casteth out fear , as the elect : or in chains of darkness and captivity , unto the judgement of the great day , as the non-elect , who will be destroyed by the brightness of christs coming , when he shall appear the second time , without sin , to the salvation of his people . and this we shall do , if god permit , as a service to these present times , wherein like little children , most are tossed to and fro with every wind of doctrine by the slight of men , and cunning craftiness whereby men and devils lie in wait to deceive , and lead on the ignorant to the chambers of death . chap. xv. shewing more particularly the bounds of that rule and government , which is set up by christ in the natural conscience , together with the answer of a good conscience thereunto , in those that are under this first dispensation . it is most evident by the scriptures , that amongst the nations who are said to be without law , as distinguished from the jews that were under the law , there were found doers of the law by nature , who shewed the work of the law written in their hearts , their consciences bearing them witness , and their thoughts mean while accusing or excusing one another , rom. . , . of such peter speaketh , acts . , . where he saith , of a truth i perceive that god is no respecter of persons : but in every nation , he that feareth him and worketh righteousness , is accepted with him : according as david also expresseth , psalm . , , , . what man is he that desireth life , and loveth many daies that he may see good ? let him depart from evil and do good ; for the eyes of the lord are upon the righteous , and his ears are open unto their cry . but the face of the lord is against them that do evil , to cut off the remembrance of them from the earth ; and this without respect of persons ; for as many as have sinned without law , shall also perish without law : and as many as have sinned in the law , shall be judged by the law , rom. . . and on the contrary , as many as have approved themselves faithful unto god without law , in a dutiful and chaste observance of the judgements , which by him are given to all nations , ezek. . , . are alike accepted , acts . . as those that under the law have approved themselves righteous , in walking in all those commandments and ordinances of the lord blameless , luke . . and are equally rewarded by god , according to their answerableness to the light they live in , who will punctually perform what lies on his part , in giving to the righteous man , the righteous mans reward ; according to the tenor of the promises , covenant , and light they live under . for the lord is a god of gods , and lord of lords , a great god , a mighty and a terrible one , which regardeth not persons , nor taketh reward , but judgeth righteously the whole world , and all the nations in it ; deut. . . though he was pleased to delight so far in the fathers of the jewish seed , as to chuse their seed after them , above all people of the world besides , to take them neerer to him and make them a habitation , more immediate for himself . yet , as to the main , which is the grace of being made new creatures , the scripture saith expresly , neither circumcision nor uncircumcision availeth any-thing , or hinders at all either of them , from being taken into the righteousnes of faith , and life of the new and everlasting covenant . the nations then of the world , considered as those that are without law ( comparatively with the jews ) are not left by christ without a witness of god , kept up amongst them , nor without judgements , ordinances and laws proper to them in that state , ordained by god to bring them unto life , and to the knowledge of the truth : accompanied also with suitable and sufficient means , to lead to that end . and therefore immediately after the flood , god declares himself , as making a kind of stipulation and covenant with all nations , in the person of noah , and his family , giving them statutes and ordinances , upon the observance whereof , he promiseth his reward and blessing ; referring the sum of all to this , that in the image of god did he make man : which perfection , he requires and expects still , that man should be aiming at , and endeavouring the attainment of , in all his operations ; as intimating thereby , the obligation under which all men are by nature ( especially considering the extent of christs death ) to yield obedience to that law , which was written out in mans nature at first : the seeds and principles whereof , are renewed freely by gift from christ , in that enlightning wherewith he enlightens every man that comes into the world ; making the spirit of man , in a lesser or higher degree and measure , the candle and lamp of the lord , that is fed with oil out of the holy candlestick from christ ( through a work in their natural conscience by the ministry of angels ) enabling them to a discerning of good and evil , according to the light and principles of that natural righteousness wherein they were at first created ; and requiring them to exercise and improve this talent and ability of mind , freely given unto them , promising to have his eye for good upon them , in their being faithful according to that little they have received , and to accept them according to what they have , and not according to what they have not : and to keep his ears open unto their cry , if they want wisdom or strength to go forward and improve what they have received ; causing them also to meet with protection and encouragement under the ministry of the good angels , in counter-ballance to the discouraging assaults of the wicked ones ; to the end that by being thus assisted and strengthned , in willing and resolving on a holy and righteous course of life and operation , and putting the same in practice , they may the better bear up against the degenerated part of nature in them , and all the power and influence of satan joyning therewith , until the fault manifestly appear to be in their own free-will and determination , by rebelling against the rule and government which christ hath given them to walk by , and detaining the manifestation of the truth communicated to them , in unrighteousness . and besides this inward strengthning and encouragement , afforded by god unto them : there is also a visible and outward testimony of his acceptance accompanying them , as in the case of job ; where the devil takes notice , that as a reward unto iob in his faithful and upright walking with god , in fearing god , and eschewing evil , god made a hedge about him , and about his , and about all that he had , and blessed the works of his hands , giving herein his angels charge over him , being as yet but under this first dispensation , though withall he had a seed of immortal life underneath . the sum then of what god requires , by the rule and judgements he gives unto all nations , is , that they depart from evil and do good , in the exercise of the natural abilities of their mind , rectified and enlightned through the benefit of christs blood , and so made improveable by the use of the means which he affords them in present , and is yet further willing to reveal to them in future , in order to their growing out of all natural filth and pollution of flesh , in conformity to that primitive purity wherein man was at first created : and to their being delivered out of the kingdom of sathan and power of darkness , in which the design of the devil is , to fix and detain them for ever . now the good answer of this natural conscience unto this rule and these judgements and ordinances of christ , consists first , in the fear and aw of god which such have in them , that keeps them from sinning against him , or thwarting the dictates of their own enlightned judgement , shewing itself in accusing them for evil doings , and excusing them in good , especially when strengthned herein by inward good motions and impressions , that are the effects of the ministry of the good angels , to perswade and encourage hereunto . secondly , in a vigilant care and industry to walk up faithfully to this light , not slighting or neglecting any proper and suitable means conducing thereunto . thirdly , in an experimental sense of the emptiness and insufficiency of the good works by them done , to justifie and present them faultless before god ( before whom the angels themselves are ashamed and hide their faces ) which made iob to say ; if i justifie my self , my own mouth shall condemn me : if i say i am perfect , it shall also prove me perverse . though i were perfect , yet would i not know my soul , i would despise my life , iob . , . fourthly and lastly , in a forwardness and readiness of mind to forget and leave behind all their present attainments , and to be in a posture to receive words , whereby they may be saved : with which peter came to the centurion , who seems to have had all these four particulars very visible and eminent in the good conscience he exercised , whilst as yet he was neither under the law nor a believer , but in the top-perfection ( as it were ) of this first dispensation , waiting for that greater light and mercy to be revealed and communicated to him , words whereby he might be saved . through the exercise of this natural good conscience and use of the means accompanying the same , there is no man that comes into the world , wherever he be born or educated , but is in a capacity of being respected by god , as a natural righteous man , and so to be accepted with him in his alms and prayers , which with the centurion , he may put up to god , and thereby be taught how to escape the filthiness and gross corruptions of nature , and to arrive at that state wherein he may find the like grace from god , which the centurion did , that is , to have the means sent unto him , whereby he may be saved . thus by christ , is every man in the way of seeking the lord , if peradventure feeling after him he may find him , who is not far from every one of us . by this work of christ in the conscience , there is set up an enlightned moral principle of judgement and will , opposite to , and warring with the corrupt and degenerate part : according to which , paul , rom. . said , that he was alive once , to wit , in the exercise of such a moral good conscience , and therefore in the acts made it a part of his confession , that he had lived in all good conscience to that day ; that is to say , in all the sorts of good conscience , which men may live in . first , in such a one wherein he lived before the law came to him , in the life and power thereof . secondly , in that , wherein the life and power of the law consisted . and thirdly , in that , which is the obedience of faith , which paul experienced , after that blameless righteousness he lived in , according to the law. and though the first of these be the lowest and weakest , yet it brings , forth a very beautifull and good change in naturall men , under this first dispensation , heightning their faculties and operations according to the measure of light and life they have attained unto , and keeping up such righteousness which god thinks fit to reward , and to carry himself favourably and propitiously towards those in whom it is found , through the blood of jesus the mediator ; wherein , that sort of men at this day that go under the name of quakers , are a most notable instance and lively witness . for through a diligent and faithful improving of this very light within the conscience , it is said , rom . that those that were without law , did so become doers of the law by nature , that they outstript the formal jew and visible professour of god , under the law . in which case the uncircumcision are accounted by paul , when they keep and fulfill the righteousness required by the law , to be equal with those that are under the law , yea , so far to surpass , as to judge such of them , who by the letter and circumcision becoming formal , do transgress the law and not answer the end of it . and indeed , in the judgement and acceptation of god , the natural man , that is found by god , doing the work of the law , by nature , working the righteousness and good therein required , is ( according to his measure , and answerable to what he hath received ) as much respected and regarded by god , as he that is under the law , serving and walking with god , according to the ordinances and judgements thereof . so the apostle concludes , rom. . , , . when he looks upon both these states , as comprehended under the law , and equally falling short of the glory of god , and righteousness that is by faith ; which comes alike to the one and to the other , making no difference . and yet , comparing one with the other , there is a very great difference , by reason of the dispensations they are respectively under . for , so considered , the jew is first , and then the gentile : the jew is above and is neer , the gentile is below and afar off . the jew hath the oracles of god committed unto him , hath gods visible sanctuary and presence : to israel pertains the adoption and the glory , and the covenants , and the giving of the law , and the service of god , and the promises , and of them , as concerning the flesh , christ came . through the want of all these priviledges , the rest of the nations are called gentiles , aliens from the commonwealth of israel , and strangers to the covenants of promise , so as the light of the witness shining amongst them , is but as the inferiour light appointed to rule the night , in comparison of that by the law , which is the greater light that rules the day . in respect whereof , the difference between these two generations of righteous men , and sorts of good conscience , under this first and second dispensation , is very material and considerable . for those that are doers of righteousness by nature , as the former , are not transplanted out of the first adam , but are rather healed of their deadly wound , restored in principles to some measure and degree of the exercise of right reason and free will expecting in the way of their own personal righteousness and holiness , as adam did before thefall , to live and please god , until they be admitted unto such farther manifestation of his counsel , as he yet reserves to communicate unto them . but those that are doers of righteousness by the law , and as they are made under the power of the law are taken out of that stock of the first adam , transplanted into the good olive-tree ( the man christ jesus ) and made to partake of the fatness thereof , rom. . becoming thereby wholly a right seed , jer. . . a holy and righteous fleshly seed , in the principles and operations of their mind , answerable to the holy and righteous flesh of christ , and are taught to see the need of coming to god , and of being accepted with him in the sacrifice or death of christ , who considered as coming in the flesh , is given to them for a new head or root , ( and so , the root being holy , in like manner are the branches ; and the first-fruits being holy , so is the whole lump ) yet hereby they have no more security or freedom from the danger of falling away , and being broken off again , then the gentile , but still abide under works , or the righteousness required by the law , wherein they may , not only be ignorant of the righteousness of the faith of the son of god , but become opposers of it , and exalters of this their legal righteousness against the excellency of the knowledge of the cross of christ , which brings in his everlasting righteousness . the sons of adam then , which we are to acknowledge under this first dispensation of light and righteousness , are all mankind , one or other , amongst all the nations of the world , in their measure and degree , from the lowest to the highest , from the smoaking flax to the most shining flame of that witness which god and christ think not fit to leave themselves without , in the very region of darkness , and night condition of the world , under the first administration of christs kingdom : which witness in the natural conscience , is in order to lead men unto the true day-break and dawnings of christ , either in the face of his first or of his second appearance . examples of the gradual measures and growths unto which men may arrive in this state ( besides what we have mentioned , as appearing in our times ) have been very obvious in all ages ( as well from the record of god in the scriptures , as from other testimonies ) who , whether they came to the knowledge of the letter of the scriptures , or not , did approve themselves faithful to the light they had , in fearing god and eschewing evil , exercising themselves in righteous operations , to the condemning of the corrupt evill world wherein they lived . some of these have been so eminent in their times , as hath been to the shame and reproach of many visible professors , as well before the coming of christ in the flesh , as since . as for those since christs coming , there hath been nothing more familiar to observation , then such a generation of men , who have walked in a practical witness of morall righteousness , and exercise of right reason ( even under the formal name and profession of christians ) which , however branded with reproachful names , and slighted by professors , whose knowledge puffs them up , yet they are those for whom christ dyed , and unto whom they may live under their dispensation , as to the lord , and therefore ought not to be judged and cast off with this saying , stand by your selves , we are holier then you ; since they are in a lawfull and acceptable way of working righteousness unto the lord , as well as others that are but under works , and not under grace ; and to their own master they stand or fall . who therefore art thou that judgest another mans servant ? or , that condemnest another , and dost the same things ? chap. xvi . concerning the rule and dominion , which by the law christ exerciseth in the mind of those that are made children of the first covenant , together with the answer of a good conscience thereunto , in such as are subjects unto christ under this second dispensation . the apostle paul , rom. . speaking unto those that in their experiences understood what it was to be under the law , saith , that the law hath dominion over a man as long as he liveth . and in the further explication hereof , doth shew what he means by that expression , as long as he liveth : interpreting it to be understood of those that live unto christ as their bride groom and husband under the first covenant , ver . , . and are , as it were his married wife under that dispensation , isa . . . bearing children , or becoming fruitful unto christ in this state : intimating unto us hereby , the marriage union which every child of the first covenant is taken into with christ , when they two are made one flesh , and that the particular person so united is taken out of the first adam as a corrupted root and wild olive tree , and made a member of the first adams image , natural righteousness or perfection , in the new root of it , that springs up in the person of christ , as he is born of a woman , made under the law , and is the minister of the true circumcision in his flesh , for the truth of god , to confirm the promises unto the fathers , who expected such a coming of christ in the flesh , the true tabernacle , which god pitched and not man. this is represented , rom. . by that good olive tree , whereof the jews under the law were the natural branches , though capable to be broken off and rejected , in order to the gentiles coming into their room , and taking their place and station there , even upon the same terms of uncertainty , ( if not estated upon firmer principles in the new covenant ) for , saith the apostle to the gentiles , if thou who wert cut out of the olive tree which is wild by nature , wert graffed contrary unto nature into a good olive tree : how much more shall these which are the natural branches , be graffed into their own olive tree ? whence it appears plainly , that by the ministry of circumcision and of the law , the fleshly seed of israel had the sign or seal of the righteousness of faith , or had , under the types and figures of the law , the signification of that glory which was to be revealed in christ as he was to come and be god manifested in flesh , and in that flesh was to perform that obedience , and offer up that sacrifice unto god , which should bear away all their iniquities , as into a land of forgetfulness , never to be remembred more ; figured out unto them by the scapegoat , and the daily sacrifices offered up in the temple , at the slaying of which they laid or imposed their hands upon the head of the sacrifice , in token of that their belief and expectation : and that they presented not themselves before god in their own personal righteousness , as did the gentiles ( which god winked at during the time of their ignorance ) but that they looked for gods acceptance and drawings near unto them in and through the blood of christs sacrifice , and as the flesh of christ was a new head or root into which they were implanted , so that by his righteousness and not by their own , were all the branches made righteous , and in him , as in the first fruits , the whole lump was rendred holy . this is the circumcision in the antitype & truth , whereof that in the flesh & outward man was but the shadow & seal , through which , the good thing to come , even the image itself , christs natural righteousness and fleshly perfection , was exhibited to the eye of the children of this first covenant ; and therein was signified the cutting off , which is made without hands , by the circumcision of christ , to the taking of man out of the corrupt natural body of the first adam : and planting him into the pure natural body of the second : whereby the body of the sins of the flesh is put off ( at least in the seed and principles ) so as those that were dead in their sins , and the uncircumcision of their flesh , do hereby become quickned with christ , and have a conditional forgiveness of all their sins , upon the terms of the first covenant , whilst the true believer , by vertue of a higher union in the new covenant , obtains as in common with the other , the very same benefit , absolutely and unchangeably . of this generation of men in a state of fleshly saint-ship , paul speaks , when he intimates rom. . that they are not all israel , which are of israel , neither ( saith he ) because they are the seed of abraham , are they all children : but in isaac shall thy seed be called : that is , they which are the children of the flesh , these are not the children of god , but the children of the promise are counted for the seed , v. , , . the true seed , even according to the flesh , must be comprehended in isaac , as he is the figure of christ , coming in the flesh . and not only this , but when rebecca also had conceived by one , even by our father isaac , it was said unto her , the elder shall serve the younger , ver . , . the one representing him that was born after the flesh , the seed and children of the earthly jerusalem , engendred from mount sinai : the other , him that was born after the spirit , the seed that are begotten of the ierusalem that is above , which is the mother of all the right ●●●irs of the promise . by this there is presented to our view , first , the natural fleshly seed of israel , that were only so outwardly , whose circumcision was that only which was outward in the flesh , which rom. . is counted as no circumcision : nor were the persons thereby , really differenced at all from heathens ; but were inferiour to such of them as by nature were doers of the law , ver . , , , . secondly here is described to us , the true seed of israel , as they are the children of the first covenant , and make up the earthly jerusalem , the proper subjects of christ under this second dispensation , as he hath rule and dominion over them by the law , and is a husband to them by the covenant of works . these are at large set out and particularly described , ezek. . ver . . to the . thirdly here are made known to us the true iacobs , those that like princes wrestle with god and prevail , who are the seed that overcome , and though they be the younger in birth , yet supplant the elder , and of last do become the first , being preferred before the children of the first covenant , how glorious and excellent a shew soever they may make in the flesh ; for they are circumcised with a further circumcision made without hands , in the death of christ , to the taking them out of the life of christs natural body , as it is the keeping up the first tabernacle or sanctuary , and to the planting them into similitude with him in his dead and crucified body , to open thereby unto them the way into the holiest of all , the glory that is within the veyl , and life that is from the dead . which circumcision rom. . ver . . is said to have its praise of god , in distinction , by way of eminency , from the two former . now the second sort of israelites , whose circumcision is inward , to the doing away the filth of the flesh only , and whose praise is of men , are those the scripture intends by the children of the first covenant ; those upon whom the living word of god hath had such effect , as to write out in the fleshly tables of their hearts , a conformity to that image of god , that shines forth in the flesh of christ ( wherein his natural righteousness and perfection , singly considered , doth consist ) as the rule and holy commandment which they are to follow , and be conformed unto , for their sanctification ; whilst he himself is made their head and covering as to their justification , through their actual implantation into the same living natural body or flesh with him , or by the marriage union with him , into which they are taken by the first covenant : through which operation and change of condition brought upon them , they are very much differenced from the doers or workers of righteousness by nature under the first dispensation : for these are taught , as to their justification before god , and drawing near into communion with him , to look at themselves as represented in their head , and as having their plantation and abode in him , which was figured out by the shew-bread under the law , & by their laying their hands on the head of the sacrifice , upon which god had laid all their sins ; so as they are made righteous , not in themselves thus considered , but in another , even through the mediatorship of the man christ jesus , as their head , in whose natural righteousness and perfection they stand blameless before god , wherein all their peace is founded , and the comfort of all their communion . and secondly , as thus they are differenced by this state of their justification , which the others are not acquainted with ; so also the image of god unto which they are to be conformed for their sanctification , to the likening them in all things unto the pure and spotless natural man of christ , is that which exceeds and is superiour to the righteousness and perfection of the first adam , as the original pattern is above and before the first copy , though it be of the same nature and kind with it . and such is the glory and excellency of this state , that god thinks fit to lead the true heirs through this , into the glory of their inheritance that is to follow , and to give it them in common with those that are children of the first covenant ; suffering them for a season to remain together with them as fellow-servants in the house , and to live in the form and fashion of servants , undifferenced in any thing from them , though they be lords of all . yea farther , this first work and change , as it is accompanyed with the seed of saving faith , heb. . . is the beginning of the new creation , in the true heirs , unto whom christ is not only the beginner , but the finisher of their faith , not only the word that begins with them , in the glory of his first appearance , but the word that ends with them , in the glory of his second : whereas those that are the children of the first covenant , singly considered , as left alone , without the things that accompany salvation , as heb. . . to . though by the word of the beginning they attain great reformation and enlightnings , yet after all , they prove as the ground that is near to cursing , whose end is to be burned ; falling away after all such enlightnings , so that it is impossible to renew them any more unto repentance : according to what is also spoken by jeremiah , chap. . , , . what hath my beloved to do in mine house , seeing she hath wrought lewdness with many ? and the holy flesh is passed from thee : the lord called thy name a green olive-tree , fair , and of goodly fruit : but now , he that planted thee , hath pronounced evil against thee , and kindled a fire upon thee , and thy branches are broken . so then , to such there remains no more sacrifice for sin ; but the very justification it self , which they were admitted into , is denyed them by christ , cutting them again off from his living body , as unprofitable branches , fit to be cast into the fire , joh. . . these are they , considered in the exercise of this kind of life and holy operations , that are as the fruitful married wife unto christ under the first covenant , and over whom the law hath dominion while they are in this life , short of , and unacquainted with an implantation into christs dead body , not having the similitude and conformity unto his death , so much as in the seed of it , brought forth in them . the answer which these have , of a good conscience towards god , under the law , is particularly stated rom. . where they are in pauls own person represented , as having that workmanship set up in their hearts and minds , which stands in an exact conformity to the law , or image of christs natural righteousness and perfection , which is holy , righteous , spiritual , and good : and so having that heart-work in them , whereby they adhere to , and approve the law , and the goodness and righteousness thereof , in opposition to the contrary body of sin and death , which is still in being and exercise in them and with them , ready upon all occasions to return with prevalency , whilst they are but upon this tenure of the covenant of works , and in the wavering unconstant principles thereof ; by reason of which , they find by experience no good thing dwelling in their flesh , that is , abiding and of a continuing residence with them ; but such as comes to them as a stranger or a sojourner for a night , or short duration , and is ready , upon their miscarriage , to be gone , and leave them again , estating them but in such a wavering condition , as whilst with their mind they serve the law of god , they are ready with their flesh to serve the law of sin : and the good that they would do , that they do not : and the evil which they would not do , that they do . by all which uncertainty and slipperiness of this their state , christ would teach them to see the need of following the lamb whither soever he goes , and to experience themselves to be most miserable , if they advance no further , but abide here , thinking themselves rich and encreased with goods , and wanting nothing , whilst they are ignorant , that they are miserable , and poor , and blind , and naked , as wanting that top-stone , which must compleat the whole building . and therefore the right frame of spirit in the faithful subjects of christ , under this dispensation , is to find no rest here , but to see that this earthly jerusalem is no abiding city , and to cry out , miserable man that i am ! who shall deliver me from the body of this death ? wherein is not only comprehended the corrupted , but the corruptible state of mans nature , after that he hath been renewed in this life of common salvation , by vertue of the blood of christ . from this experimental sense , god would teach us patiently to lie down under the power of the cross of christ , whose saying then we shall acknowledge to be most faithful and true , that if we die with him , we shall also live with him , and if we suffer with him , we shall also reign with him : our fellowship with him in his death being the only means by him appointed , to translate us out of all death , into life eternal ; and to bring us under that law of the spirit of life , rom. . . which hath power absolutely to free us from the law of sin and of death , in all the branches of it . this is the spirit and conscience , and these the principles of the children of the first covenant , under the dominion of the law , in which , while they continue using of it lawfully , they are knit unto christ , by his taking unto him his two staves , beauty and bands , zach. . . signifying the fruits of his presence , with them and amongst them , as he is their husband by this covenant , until , by slighting his greater glory , and selling him for thirty pieces of silver , they come to discover themselves to be the flock of slaughter , and such as he at last departs from , and leaves to draw back unto perdition ; whilst he carries on the poor of the flock , that bear him company in his sufferings , unto the saving of their souls , keeping them through the power of faith unto his heavenly kingdom . this generation of men are witnessed unto by the scriptures , under a twofold consideration . first , as they were under the law , as the law was the figure and shadaw of the good things to come , consisting in meats and drinks and divers washings , and fleshly rites , ceremonies and divine ordinances under moses his ministry , imposed until the time of reformation , or to the coming of christ in the flesh , who in that sense was the end of the law , and of the observance of it , as considered in that fleshly commandment , and mosaical administration , that pointed at the very image itself , that was to be manifested in the flesh of christ , where the same law was to begin again , and become the holy commandment , spoken and delivered unto men by the son himself , requiring a conformity in and from all men , unto the natural righteousness and perfection of man , shining forth in his flesh , who was made like unto us in all things , sin only excepted . in this second sense , as the law is now given by christ , the true minister of circumcision , rom. . . ( issued forth by his first appearance immediately , written in the fleshly tables of the heart by his spirit , whereby the children of it are taken into marriage-union , and made one flesh with himself , branches of this vine , joh. ) are we to understand the subjects of this kingdom of christ , that live under this dispensation in the times of the gospel , since his coming in the flesh , and putting down the temple-worship and service , acts . that was in force before his incarnation , introducing in the room thereof , a spiritual temple-worship and service , in the conformity which he takes them into with himself , in his flesh and living body : making them his own temple , house and habitation , the first tabernacle or worldly sanctuary , built up together with him , in his natural righteousness and perfection . such principles , and such a birth as this of holy and righteous operations and actings , are required in him and of him , that is made by christ under the law , or a child of the first covenant , which , deut. . jer. . . compared with chap. . . and isa . . and ezek. . do in express terms testifie : shewing how perfect they are ( as they come out of his hands ) to whom he is a father and redeemer in this covenant ; planting them wholly a right seed and that , together with the choisest vine , causing them to grow together for a while in himself the true vine , john . and thereby renewing in them and upon them a state of holy flesh , natural righteousness and holiness : and as thus qualified , taking them into his own house , as his beloved spouse and married wife : who yet , after all this , do become degenerate plants , that bring forth sowr and wild grapes ( whose grape is the grape of sodom , & their wine the wine of gomorrah ) and so are turned out of the house , & cut off from the vine , as branches sit for the fire ; being trees twice dead , and so plucked up by the roots ; once dead in trespasses and sins , as children of wrath in the first adam , and dead again , after their renewal to natural righteousness and holy flesh in the second adam , by sinning again after the similitude of the first adams transgression . under this general head of christs subjects , in this second dispensation , we may take notice of two sorts of professors , very numerous and famous in their generations , who ( as well teachers as disciples ) do content themselves with these principles and operations of conscience and spirit , and bless themselves in them , saying , we shall have peace here , as not enough aware of the frailty and slipperiness of this state , or of that root of bitterness , that in and with all these , is or may be springing up in them , to the defiling of many , and causing them at last to draw back unto perdition , if they be and continue strangers to that saving faith , through the power of which only , men are preserved to eternal life . the first sort are those that hold general redemption , or , that christ died for all men : the other are those , that under the name of orthodox , are their fierce and implacable antagonists herein : each bearing both a true witness , and a false , one against another : and both of them excluding and opposing , upon divers grounds , the true righteous seed that live by faith : which faith , the scripture describes to be a heavenly power and operation of mind , whereby christ , as he is the very image itself , and substantial brightness of gods glory , works himself into the soul , and causeth himself to subsist , dwell , and be evidenced there . he that believeth on the son of god , hath this witness in himself , and by it , is taught to see , that whoever they be , that live but singly in the natural powers and operations of mind , before described ( as perfect , holy and righteous as they are ) and there rest , will be in danger of miscarrying , before they come to the end of their race , and so will fall short of the true mark of their high calling . there is not any thing which christian experience may more convince us of ( if we will be ingenuous ) then of the fallacy and mistake which most men run into , by laying hold on some shadow and figure , for the good thing it self : which ( if they knew their own minds ) they themselves would have ; and therefore it is so much in their eye and desire in the shadow . but the subtilty of the devil is such , that when he cannot work the mind to a downright opposition of the truth , he engages the understanding , by the means of a right figure and shadow of truth , to oppose and keep out the very image itself , that is the substance , and the glory that is to follow . in this stratagem , the devil may be traced from the beginning of the scriptures to the end , imposing upon , and deluding men , whose short-sightedness at their best , is such , that their thoughts and gods thoughts differ as far as heaven and earth , which faith reconciles and makes co-workers together , in due subordination and perfect harmony . by reason of this distance between man in his most holy and righteous natural operations , and the heavenly mind of christ , men , yea good men are with samuel running to eli , as thinking he cals them , when they should go to god : and are taking eliab the first-born , for david the youngest son ; christ in his first appearance , for christ in his second : and so , with john in the revelation , are worshipping the angel and fellow-servant , for christ the lord of all : and ( to bring this neerer to our purpose now in hand ) they take the covenant of nature for the covenant of grace : making those inconsistent , and to fight one against another , that are brethren and dwell together in unity , if they were rightly explicated and understood . thus with the letter of truth , men endeavour to bear down the spirit of it . upon these grounds those that are for the general extent of christs death , finding the truth of their belief expressed in the letter of the gospel , ( as indeed it is ) satisfie themselves in that , and rest there , thinking it sufficient to try and judge all men , as they reject or own and fall in with this litteral knowledge of the gospel , which they profess and give a good and faithful witness in , becoming herein the more established : first , because they see that to be behind them , which they take for the first covenant , from whence they conceive themselves well escaped : & that is , the personal righteous actings and holy operations which the natural conscience exercises itself in , as looked upon to be that wherein our life consists ; which they wholly renounce and disclaim , witnessing their life in another , even in the righteous one , through the propitiatory vertue of his blood and sacrifice , which they indeed may , yea ought , as children of the first covenant ; the jews being obliged to as much ( as we have shewed ) by the law , and as they were inhabitants of the earthly jerusalem . but secondly , they are yet the more confirmed in their perswasion , because those that pretend to be before them and above them in light , do evidently contradict and deny unto them , most cleer , certain and undeniable truths ; undeniable i say , admitting that which ought to be admitted , to wit , that the witness which is given by this sort of professors , amounts no higher in its significancy and right application , then to exhibit to us the state and terms of the covenant of works , as it consists in the knowledge of christ after the flesh . and so , all that which they say concerning conditional reprobation , free-will , falling away , and the like , as relating to the children of the first covenant , will find that from the scriptures which will justifie it . their antagonists therefore would lose no ground , by granting what they say , as thus stated and considered . but that which keeps those that call themselves orthodox from doing this , is that they judge , it would be a giving up of their cause , when indeed it would but drive them to the surest and most unresistable grounds upon which to maintain it : as is most evident , if you will be at the pains to take a short view of their principles and witness also . for these great and lofty opposers of the general point , do ( in like manner as the others did ) find that in the letter of scripture , which renders undoubtedly true , what in their witness they hold forth ; asserting a certain number of elect by name , chosen from all eternity , given unto christ , of whom he is to lose none . as the fruit of this love , we find also the gift of peculiar grace to some , not to others , which cannot fail nor be fallen from ; and commandments given them to do , which the natural will or judgement , in all the power and light thereof , at best , whilst unregenerate , have no skil in , nor know how to set about ; but as fools and little ch●ldren , men must be found at the feet of christ , that he may give them a new birth , and so teach and enable them thereunto . but now , these that thus have a right litteral knowledge of the gospel , are necessitated , as to the life and power of their inward principles , to fall in with , and agree upon the same natural righteousness , holiness and perfection , in kind , with their opposers ; and make use of their weapons , to fix the truth of their witness ( taken up by them from theletter of the scripture , in such expressions , as belong to the new-covenant-life in the second adam ) upon those principles of the first adams purity and perfection , or the life of the covenant of works , as restored in and by the blood of christ ; which the scripture never intends , if rightly understood ; but indeed , on this account , doth undeniably cast the cause upon those that are for the common and general redemption : who are not to be blamed for what they assert , as to the extent of the benefit of christs death to all men , but for denying the truth of that witness , held forth by the other , which ought to have its due place , and to be owned by them , as consistent with theirs ( if they understood it ) yea , as that which alone can give perfection and stability thereunto ; which therefore , if rightly stated and acknowledged by them , would return shame sufficient upon their adversaries , discovering them to be self-condemners , as opposing that very thing in the spirit and truth of it , ( the grace , faith and principles of the second-covenant-life ) which they do so zealously contend for in the letter ( as to the peculiarity and durableness of the benefit which the true saint receives by the death of christ ) and as agreeing with that in spirit and truth ( the single activity and life of first-covenant-principles ) which they implacably oppose in the letter . these are the contradictions that with great confidence and censoriousness are maintained on both sides , in this our age ; whilst truth it self suffers every way , and is unacceptable to either ; none being more ready then these , to lay heresie , blasphemy , and high notions at the wrong door of others , in hopes to make themselves appear the sound and good physitians . thus we see , under the shadow and letter of the covenant of grace , the truth and spirit of it , opposed and kept out ; and those that do it , miserably tearing out their own bowels , and pleasing themselves with names for things . whence it is , that none are more confident of their being within the covenant of grace , freed from any danger of the covenant of works , then this latter sort of men , who do that honour and right to the covenant of grace , as to be for it in their mouths , but remove their heart far from it , and hug in their bosoms the principles and life of the covenant of works , as that which they will not part with by any means ; but in such case , will rather , as with weeping may be said of them , become enemies to the cross of christ , whose god is their belly , whose glory is in their shame , who mind earthly things , phil. . . and herein they are hardned also two waies . first , by considering those that are behind them , who maintain the doctrine of works , against the litteral witness which they give unto the covenant of grace , whence they conclude themselves free from any danger of being comprehended under a covenant of works . secondly , by the consideration of their witness that pretend to be above them , and to hold forth a kingdom that consists not in word only , but in power ; who under pretence of spirit and power , do either with those called ranters , set up the doctrine and inspiration of devils , in opposition to the truth of their witness , that is but in the letter , introducing again the filthiness of the flesh , whereby to destroy the righteousness and holiness of the natural man ( which is not done away , as some falsly and scandalously affirm we say , by conformity with christ in his death , but is thereby fulfilled ; for that garment is made yet more pure and white by the blood of the lamb , and is kept spotless by this means to the second appearance of christ ) or else they do annihilate the creature-being , and assert perfection to consist in a swallowing up thereof into the pure being of god , ( even in that glory , wherein he is in communicable , and saith , i am , and there is none besides me ) as the familist , and such who gather up all at last into a state of eternal salvation , or rather into no state of creature-being at all , and so , in effect making neither heaven nor hell . the contrary unto both these opinions , is freely and fully asserted in this treatise , in the believers conformity to christs death and resurrection : a doctrine which nevertheless in the true and full extent of it , is accounted very offensive and scandalous in these daies of ours , even amongst those that are most zealous for it in the letter : who possibly may oppose it ignorantly for a season : but when it comes to wilful sinning in this case , it carries its own fire about with it , whereby to devour the adversaries . this little excursion i judged not unuseful for the cleerer and fuller asserting of the doctrine of the cross and death of christ , as it operates upon , and is mis-judged by those that are yet under the first covenant , considered as dispensed by the son himself in his first appearance , wherein he is a minister of the circumcision in the truth of it ; the righteousness and holiness of his flesh or natural man , being the law or covenant of works in its highest and most glorious administration . in this respect , christ is said himself to be made under the law : who also doth effectually teach those that follow him in the power of his death and resurrection , how the law may be used lawfully , and according to the true intent of the giving of it . so that christ by coming in the flesh , and considered as giving himself singly , in and by the means of his first appearance , doth beget unto himself children of the law or first covenant , whose knowledge of him is only after the flesh , and who , though they be taken by him in to his house , and built up with him in his flesh , as one tabernacle and habitation unto god , yet attain no higher thereby , then to be in the holy place , and to minister and serve before the lord there , in a state figured out by the charge of the levites under the law , who notwithstanding their officiating and performing service unto god in the temple , are capable of being for ever excluded from coming into the holiest of all , there to do the office of a priest , or to come neer to any of those holy things which are within the veil , in the most holy place : and to be made for ever to bear their shame and their abominations , though yet for a season , made keepers of the charge of the temple , for all the service thereof , and for all that shall be done therein , ezek. . , . nevertheless , the true saints , by being built up , one royal priesthood with christ , shall be admitted into the most holy place . this the apostles well understood , that were the first ministers under christ , of this dispensation unto the gentiles ; which considered singly , as the ministry of christs first appearance , is acknowledged by them to be but the building up again of the tabernacle of david , that was fallen and brought down to the grave with christ in his death , which thus he had power to rear up again amongst the gentiles , notwithstanding its fall among the jews , acts . . when he did visit the gentiles , to take out of them a people for his name , that was now ceased or ceasing amongst the jews . in this sense paul understands the mercy of god shewed unto the gentiles , rom. . upon the rejection of the jews ; confessing it to be but such an implantation of the gentiles into christ , the good olive tree , which the jews had before , and from which state they might again be broken off , as the jews were already ; which can therefore be no other state , but that which christ doth communicate as he is the minister of circumcision , or of the covenant of works , by the means of those gifts and distributions of the holy ghost , which he gives forth amongst them after his ascention , dividing to every one under this first covenant , severally , and a part , according to his good pleasure , till thereby his whole flesh or natural body be built up also among the gentiles , and compleated . with this agrees fully the exposition which peter gives , acts . of that which was spoken by the prophet joel ; it shall come to pass in those daies ( saith god ) i will pour out my spirit upon all flesh , and your sons and your daughters shall prophesie , and your young men shall see visions , and your old men shall dream dreams : and it shall come to pass , that whosoever shall call upon the name of the lord , shall be saved , ver . , , . from the right consideration hereof , we may discern , that this dispensation was no other , then that of christs first appearance , wherein he was the perfection of the first covenant ; the giver forth of common salvation and redemption , the minister of circumcision , and the setter up of the truth of god in his own flesh ; which was promised unto the fathers , and whereof the whole ministry of moses was but the type and figure , as appears , acts . . where moses is brought in saying , a prophet shall the lord your god raise up unto you , of your brethren , like unto me , him shall ye hear . christ as thus the true tabernacle and sanctuary in his flesh , which god pitched and not man , was also to suffer , that so he might bring down the first standing thereof into the grave , whereby to make way into the holiest of all , whereinto he entered by his own blood , and did build up the tabernacle of david thus fallen , in and by his death , into the power of an endless life , wherein he sate down at the right hand of god , exalted far above all heavens , having all principalities and powers made subject to him , who in his fleshly man was made lower then angels , for the suffering of death . we are therefore to understand the tabernacle of david ( by the means of the eternal words being made flesh ) to have had a twofold being and building up , given unto it . first , in the natural and fleshly man of christ , wherein he was the perfection of the first adam , bearing that image , and made in all things like unto him , as he was made a living soul , and enjoyed a sinless , spotless nature before the fall . in this natural perfection , singly considered , christ as meer man , was inferiour to the angels ; as having that life of man in him , which was lower then theirs ; which was the heel , which the serpent had permission to bruise ; the lamb without spot and blemish , the body that was prepared him to offer up in sacrifice to god , as he had received commandment . in this building he became emanuel , god with us , according to the first covenant ; and was a new head unto all the sons of adam , in the first adams image , which all that are planted into , are taken out of the wild , and engraffed anew into the good olive tree , to partake in the fatness and goodnes thereof , as it is the root and spring whence proceeds that restauration and renewal of mans first nature , given to adam by creation , and corrupted by the fall : which renewal , as it flows from the flesh of christ , is the fruit and benefit of his death ; and where-ever it is wrought by christ in any sons or daughters of adam , it makes them to become members of his body , flesh of his flesh , and bone of his bone , baptizing them all , whether jews or gentiles , into the same living body with himself , the first sanctuary and building , making them all to drink intothe same spirit , and seed upon the same natural perfection and purity which flows forth from his own flesh , or natural man , typed out by the manna given from heaven , which is said to be angels food , and is interpreted by christ himself to signifie his flesh , which he was to give for the life of the world , or for the renewing of life unto the world , from himself , as head of the first adams perfection and purity . this flesh of christ is spiritual meat , such as the angels themselves feed upon in heaven , as on the incorruptible food , which is prepared for them , by the quickning given unto christs natural manhood through the resurrection from the dead : which flesh considered as given to men in this world , may be received and eaten of by them , either worthily or unworthily , either in the lawful use thereof , for which it was ordained and given by god ( as the angels in heaven feed on it , and true believers here in this world ) or in the unlawful use of it , as it is fed upon by those that discern not , nor distinguish between christs living body and his crucified body ; between a being made one living soul with him , and a being made one quickning spirit with him , in a life springing up out of the ruines of this first tabernacle , the fall whereof , in this lamb slain , and the true followers of this lamb whithersoever he goeth , is in order to its being built up anew in him and in them , by the resurrection from the dead . this second sort of building , is that which we mean by that second being which is given to the tabernacle of david in the person of christ , in which he is exalted above the heavens , and is the temple opened in heaven , rev. . where also is seen the ark of the testament : and so is emanuel , god with us , in and by the new and everlasting covenant : having a name given him above every name , either in this world or in the world to come : according to that description we find of him , isaiah . . &c. where christ , the branch is held forth in both these capacities : called also zach. . the two olive trees , or sons of oyl , that stand by the lord of the whole earth , by means of the one , emptying out the golden oyl of all natural perfection , as he is the son of man , ( singly considered ) christ according to the flesh , head and root of the renewal of natural purity and perfection , by vertue of his blood , unto adams fallen posterity : and by means of the other , emptying forth the oyl of gods new name , and of all spiritual perfection , as he is the beginning and first born from the dead , made head to the heavenly body , the church , that general assembly of the first-born , whose names are written in heaven . in both these respects , this branch of the lord is to be made beautifull and glorious ; so as the very fruit of the earth , or the earthly adam , shall be excellent and comely for them that are escaped of israel , isa . . . for in them , the very being of the first adams perfection , considered as built up again in fellowship and harmony with the second adams perfection , through the resurrection of the dead , is as the ark of the testament , which is to be seen in this temple , whereby the song of moses shall be sung as perfectly as the song of the lamb , as the musick and harmony requisite to be made by the inhabitants of the new jerus alem , those that are left in zion , and that remain in jerusalem , when god shall have cleansed them and purged them , by the spirit of judgement and burning , by the baptism of the fire of the sacrifice of christs death , wherby they are written among the living in jerusalem ; that is , do become a heavenly tabernacle ( as built up into a life from the dead ) for a shadow in the day time from the heat , and for a place of refuge , and for a covert from storm and from rain ; in which dwelling places of mount zion and upon her assemblies the lord will create a cloud and a smoke by day , and the shining of a flaming fire by night ; for upon all the glory shall be a defence , ver , , , , . from this scripture it appears , that after men have had that work pass upon them , which baptizeth them into one living body with christ , making them living members of his fleshly manhood , and enabling them to bring forth the excellent , comely fruits of the renewed earthly adam , ver . . unless they yet further abide the trial of fire , which is to pass upon them by the spirit of judgement and burning of the day of christs second appearance , they will not continue long in zion , nor remain members of this earthly jerusalem , but will defile and pollute the temple and tabernacle of god , set up in them , in conformity to the flesh of christ ; and so make themselves fit subjects for god to destroy , and to swear in his wrath , that even this generation ( thus far advanced out of egypt toward the land of promise ) shall never enter into his rest ; as those that are but after such a manner christs house , as is intimated , heb. . . whose house are we , if we hold fast the confidence , and the rejoycing of the hope firm unto the end : and as those paul speaks of amongst the corinthians , that walked like men , cor. . , . if any man defile the temple of god , him shall god destroy : for the temple of god is holy , which temple ye are . those then are the children of the first covenant , who are christs seed and off-spring , as he is the head of the first adams natural perfection , and doth renew the spirit and power of that perfection in the purity thereof , as a seed in fallen man , that shall grow up and prosper even into a kingdom in the soul , so as to be the prevailing principle there , and carry the rule and sway over the corrupt and prophane part , causing men clean to escape the pollutions of the world , through the knowledge of him after the flesh only , and with this flesh , as the true manna and bread given them from heaven , nourishing them up in the beauty and strength of his natural life . the character of this sort of christs children by the first covenant , is lively set down by the prophet ezekiel , instancing in the children of israel , whom god took by the hand and led out of aegypt under the ministry of the first covenant , wherein he was a husband unto them , as appears jer. , . and had made them beautiful and of great renown in the sight of the heathens round about them , from whom they were separated , as made perfect through his comliness which he had put upon them , ezek. . , . which sort of gods children , paul ranks those galatians amongst , that still desired to be under the law in the time of the gospel , gal. . calling them children of that covenant given from sinai , gendring to bondage , or of the ierusalem that now is , to wit , the earthly jerusalem , in distinction from the children of the other covenant , or of the jerusalem that is above , viz. the heavenly . for we must not think that this generation of men passeth away through the coming in of the gospel , but is rather much more improved and compleated , forasmuch as by the means of christ death , the holy commandment is now spoken by the son himself , & delivered more immediately , by the dawning of the light of christs first appearance in the heart , which was ( in the time of the ministry of the law ) the word only spoken by angels , as committed unto them to mannage : through whose ministry or disposition , acts . . the circumcised seed of abraham , isaac and jacob , received it , who were as figures of this circumcision to be made immediately by christ himself among the gentiles , without hands , by the pouring forth of his spirit upon all flesh , and building them up with him into one living body , as the true israel of god after the flesh : all which amounts but to the compleating of christs living body , through this first-covenant-work of his , set up in the heart and conscience , called in scripture the first faith , which may be departed from , and prove a faith that fails , as being held upon wavering and uncertain principles , until it be fixed by the baptism of fire , and have that brought forth in fellowship with it , which accompanies salvation ; to wit , the incorruptible and immortal seed of the perfection of the second adam , causing them to dwell on high , and placing them upon the munitions of rocks , where bread is given to them , and waters that do not fail . the rule that is given unto this fleshly seed , or children of the first covenant , is the pattern of christs natural life and perfection , ( as he appeareth in the fashion of a man , and form of a servant , like unto us in all things , sin only excepted ) which as the law or holy commandment ministred by him , is given them to keep without spot and unrebukeable , unto his second appearance , tim . . and ( as was typed out by the manna ) is then no longer to be fed upon as singly ministred , nor is to be gathered , when this true rest or sabbath appears , but melts away before the heat of this more glorious sun , and brighter day of christs second appearance to them , as having attained its end , calling with the angel , gen. . . to be let go , and ceased from , because of the day-break of christs second coming , and the sounding forth of the voice of god from that most excellent glory , in which even this first ministry is also comprehended and fufilled . this is israel after the flesh , whether considered as they were shadowed and typed forth by the fleshly seed of the jews , in general , or as they were in truth the circumcision of christ , made without hands , in time of the law or of the gospel , among jews or gentiles , who ( as such ) are called jer. . . wholly aright seed , and isa . . a vineyard of christs , in a very fruitful hill , fenced , cleansed , and planted with the choisest vine , in expectation of their bearing good fruit and bringing forth right grapes ; but many of them in the end do bring forth sowr and wild grapes . from these then , thus considered , are distinguished those under the law , that were only such outwardly , their circumcision being only that which was outward , in the flesh ; who having singly the form of knowledge according to the law , contained in ordinances and outward observations , knew not what it was to be a lew in spirit , so much as in a conformity of inward perfection and life , to christ in his headship to the natural man. these are described , ier. . . as those that walked not in gods law , nor did any thing of all that god commanded them to do , in the spirit and power of the commandment ; parallel unto whom are those in these daies under the gospel , who seem exceeding zealous of outward ordinances and observations , consisting in worldly rudiments ( as touch not , tast not , handle not , which all are to perish with the using ) whilst they remain strangers and enemies in their minds by wicked works , even to that life of natural righteousness , that is required by the law : not being renewed in and by christ , as his seed and off-spring , so much as after the flesh ; nor made true members of his living body , as planted into a likeness and conformity with him , in his natural perfection of fleshly life . and as the inward fleshly israelite differs thus from the outward ; so is he in eminency far above all that rectified and reformed state of nature , effected by the ministry of angels , in and upon those , who are not yet actually taken out of their first corrupt natural root , the old adam ; but stand yet related as members to that head , notwithstanding all the change brought upon them by the first dispensation . for such are not as yet truly feeding with christ at his fleshly table , nor eating and drinking in his personal presence , whilst they go forth singly in the acting of what is natural right and just ; and have no other foundation for their peace with god , or means of maintaining fellowship and communion with him , but the righteous and good works which they do , according to the light dispensed in that first ministry and government ; whereas the israel that is after the flesh , as renewed in the flesh of christ , and becoming children of the first covenant , are receivers of christ himself in his first appearance , for the foundation of their converse with god , and the means of maintaining their fellowship and communion with him . in this respect they are said to have faith accompanied with a good conscience , but such as may be lost and shipwracked , tim. . . and . . such a faith , as in comparison with the faith that works by love , and springs from the root of the heavenly adam , is accounted as no faith at all , deut. . . but is rather to be esteemed the knowledge with which men are in danger of being puffed up , cor. . . and such a receiving of the truth , which , as it may consist with , so also may be without the love of it , in the spirit and power thereof : in which manner they receive it , who afterward sin wilfully , and so come to be denied any longer continuance of the benefit of christs sacrifice , for the expiation of their sins , heb. . . these with the stony ground receive the word with joy , and are believers : but when their faith comes to its trial , iam. . , . they prove waverers and unstable , such whose faith fails in the time of need , wanting the incorruptible seed of the heavenly adam , to bear them up , and make them durable . through this temporary faith , they are admitted into christs presence , to eat and drink with him at his table ; and are enabled to do many wonderful works in his name , and to make a very fair shew in the flesh , and yet have no abiding city , nor ever enter into the true rest : but only from the top of this mount pisga , they may have a view and prospect into the true land of promise , the kingdom that cannot be moved , that is in spirit and power , ( appearing to them , as a land of distances , very far off ) and may see its lineaments and proportions , though never be able to enter into the life and power of it : as in like manner , from the top-perfection of the first dispensation , a survey may be taken of the earthly jerusalem , and of the glory of christ according to the flesh , without ever being actually translated into it , or knowing of christ in the life and power of his first appearance , unto which many of those that go under the name of quakers , do seem to arrive . chap. xvii . shewing the nature of that kingdom and rule of christ in the saints , which consists not in word and in the form of godliness only , but in power , and in the life of saving faith , the first fruits whereof appear in those hearts that are made conformable to christ in his death . by what we have laid down in the two foregoing chapters , it plainly appears , that christ hath subjects and faithful walkers with him , under both the former dispensations ; wherein he suffers the tares and the wheat , the children of this world and the heaven-born sons of zion , to grow up together for a while , without any discrimination ; being not yet come to the harvest , that finishing work of his , wherein he makes up his jewels , mal. . . setting apart his choise treasure unto himself , and causing a manifest distinction and difference to shew it-self between the wicked and the righteous , between him that serveth god and him that serveth him not , between those that draw back , whose soul god takes no pleasure in , and those that go on to the saving of the soul , heb. . , . we are therefore not to infer from what hath been said ( as some ignorantly or maliciously do ) that in asserting those under the two former dispensations to be capable of miscarrying ( as not therein arrived at that which is their true safety and blessedness ) we destroy the faith of many dear saints and professors of christ , who have dyed or yet may die , without ever acknowledging or experiencing a higher , or other state of acceptation with god. for upon this ground christ should never have come in the flesh , or have promised to come the second time without sin unto salvation , because many a true saint may have died and never seen nor acknowledged him in either of these his comings . but indeed , this assertion is so far from straitning , or lessening the number of those that are the true heirs of salvation , that it rather discovers how they may lie hid , as they did in elijahs time , out of the observation of visible professors , ( amongst those that they exclude as heathens ) and may be comprehended by christ their spiritual head , when as yet they may not have their spiritual senses brought forth into exercise , so as to apprehend him : but may be babes in christ , walking as men , cor. . , . undistinguished from the rest of the world . and although they may in that respect , seem to be men in the flesh , yet they may live according to god in the spirit , and find acceptance in the beloved one : whilst they themselves may either be without law , exercising a chaste natural conscience ; or may be under the law , believers , so zealous of the law , as to flie in the face of paul himself , for witnessing a higher light then they have yet experience of , or can bear . which being premised , we shall now proceed to shew what is the third and last sort of rule and operation of christ , that is set up in the hearts and consciences of men , by vertue of the new creation and everlasting covenant , described , ephes . . . to be that workmanship , whereby we are created in christ jesus , unto good works , which god hath before ordained that we should walk in them ( distinguished as well from the good works of the law , as the good works of nature , before spoken to ) consisting in the operation and exercise of that faith , through which we are preserved from falling away , taken off from those operations wherein self is kept alive and weighs down the ballance , and carried on to the saving of the soul . for the nature of this faith is , to give subsistence and reception in the heart , unto christ in his second appearance , considered as in the seed thereof , springing up more and more unto a perfect day : which ( consisting in the very image it self , and substantial brightness of gods glory , as it subjects and subdues the first , earthly and shadowy image , wherein man was created , unto a perfect subserviency to and harmony with it self ) makes of twain , one new man , or temple of god in heaven , where also is seen the ark of his test ament ; and forms the heart into a subjection unto christ , not only as he is the king of righteousnes , but as he is king of peace also ; qualifying the soul not only to minister in the charge of the levits , in the holy place , but to draw neer unto god and enter with the high priest into the holiest of all , as having the exercise of all the natural powers and faculties of the mind , in their own proper righteousness and holiness , but retained in a broken , bruised , crucified state , perfectly subjected to the spiritual sences and operations , brought into exercise through faith , to the perfecting and fulfilling of the other , and so making the same saint capable to sing the song of moses and of the lamb too . thus , by living the life of faith , the true saint comes to have the evidence of things unseen , and to hope above hope , whilst the first tabernacle is taking down , to be laid in the grave , and christ is bringing a perfect weakness and insufficiency upon him , to speak , think , will or do , from any other spring or fountain of action and motion , then from himself , who is risen from the dead , or from his exalted heavenly manhood ) who by degrees , as their house from heaven , cloaths them upon , and keeps them from being found naked , though despoyled of their first self-sufficiency & ability , as it stood single & alone . this is the faith whereby power is given to us , to be the sons of god , in a birth and participation of the divine nature , wherein god communicates himself in his first and second appearance , as knit together and made up of twain into one new name in christ , ( which none know , but they that have it ) forming up the answer of a good conscience , through the resurrection from the dead , pet. . . to the receiving of whole christ , as he is the finisher , as well as the beginner of our faith : as he is the high priest as well as the sacrifice in our nature , or as through the unity of spirit wherein he lives with his father , he does offer up and crucify the will of his flesh , bringing it into perfect subjection to his fathers will. this is the patern of being and obedience , according to which we are formed , when we are made new creatures , being that image of the son , unto which all the adopted children of the new covenant , given by the father to christ , are predestinated to be conformed , in copartnership with christ , as he is the first born among many brethren ; for which he prayed , as the peculiar mercy reserved for them , in distinction from all the world beside , whom therefore in this sense , he did not pray for , when he desired of his father , that they all might be one , as he and the father are one , joh. . , . and ( says he ) the glory which thou gavest me , i have given them : that they may be one , even as we are one . i in them , and thou in me , that they may be made perfect in one , and be with me where i am : that they may behold the glory that thou hast given me , in the love which thou shewedst me , and wherewith thou lovedst me , before the foundation of the world : that so also , the love wherewith thou hast loved me , may be in them , and i in them , ver . . , , . the effect of which prayer , is accomplished in the heart and conscience of every true believer , that is made a new creature : and is that , which constitutes and sets up the new man ( in his right and perfect distinction from the first adams highest purity , and utmost perfection ) consisting in that building of god , made without hands , mans house from heaven , with which he is gradually clothed upon , as he is gradually unclothed of the first building , and so formed up in the unity of the faith , and of the knowledge of the son of god , unto that perfection of manhood , which is attainable ; even unto the measure of the stature of the fulness of christ : unto which we shall arrive , when we come to be like him throughout , in his glorified manhood , and shall see him as he is ; having that love in us , which he had from his father , before the foundation of the world . for the opening of this , we are to call to minde that the word , when he was made flesh , did set up this building in the seed of it , in the person of jesus the son of mary , as well as that of meer man , in which he was made under the law. in respect of both these birth 's of humane perfection in christ , he was said to grow in grace and in favor with god and man : and so his manhood in the full extent of it , may seem to be described and figured out to us , by the vine in jothams parable , whose fruit cheereth the heart of god and of man. according to the first of these births , he had the effusion of the spirit above measure , a perfection given to him from above , making him in this fashion and form of his heavenly manhood , above all ; even the jerusalem above , that is the mother of us all , upon which the new name is written : qualifying him ( through this anointing ) with a heavenly raisedness of mind , and divine heightning of all his humane powers and faculties , to that fulness and extent , whereby he may be enabled as the true ark of god , to swim , live , and abide in the waters of the divine glory , where they are risen so high , as to overwhelm and drown all his natural sences or powers of minde , making up a river so deep , as is impassable to them , singly considered , and as alone , ezek. . . which highest waters of the utmost discovery and manifestation of god , import and make out that love of god , and of christ , which passeth knowledge , and fils the true saints with all the fulness of god , exceeding abundantly above all they can ask or think , ephes . . , . this heavenly manhood , anointing , and new name which christ hath , renders him , as the bush that moses saw , able to abide in the fiery and most glorious appearance of the very form and similitude of god himself , and not be burned or consumed ; yea , is that whereby he is prepared through the blood of the sacrifice of himself , considered in his other capacity of manhood , to enter within the vail , and face to face , as friend talks with friend , converse with god in the unveiled brightness of his glory , and express image of his person ; feeding upon it as his meat and drink , even the dainties or feast of fat things , provided for him in the kingdom of the father : the joy whereof set before him , in the days of his flesh , made him endure the cross , despise the shame , and finish the course of his sufferings with cheerfulness , through the sight of him that was invisible , to the natural eye . in this sense was christ made man , when the word was made flesh , and was the only begotten son in the bosom of the father , that thus sees god and is able to declare him , whereas no meer man whatsoever , either hath seen god at any time , or can see him . this is he of whom john said , after me cometh a man which is preferred before me , for he was before me ; upon whom the spirit rests and remains , who therefore hath power to baptize with the holy ghost , as he did his own natural manhood , when he offered it up . secondly then , according to the other birth of humane perfection in christ , the spirit was given him by measure ( as it was to the first adam , when he was made a living soul ) whereby he was made under the law , like unto other men , in all things , sin only excepted : that is to say , with equal powers of mind and capacity of will and understanding , as the earthy man , or first adam , in his purity ; capable to think , speak , do , will and desire , in all things , as a man , bearing the same image as the first adam did before his fall , but with this difference , that joyntly & together with his being made thus a perfect natural man , he had the perfection formerly mentioned , of his heavenly manhood , as that which was the top-stone of the building , the crown of glory and honour wherewith he was crowned and made higher then the heavens , all principalities and powers being made subject unto him . this twofold humane perfection was brought forth in the holy child jesus , by the words being made flesh , and through his death and resurrection came to their full maturity and ripeness ; wherein christ was declared the son of god with power , having all power in heaven and earth put into his hands by the father , even as he was the son of man : who in the dignity of this his state and glory , can nevertheless do nothing of himself : but what things soever he sees the father do , these also doth the son likewise . for the father loveth the son , and sheweth him all things that himself doth : for as the father raiseth up the dead and quickeneth them ; even so the son quickneth whom he will : for the father judgeth no man ; but hath committed all judgement unto the son ; that all men should honour the son , even as they honour the father . for as the father hath life in himself ; so hath he given to the son to have life in himself ; and hath given him authority to execute judgement also , because he is the son of man : to wit , in the twofold respect before mentioned . but thirdly , over and besides this twofold humane perfection , which is in christ , he is also perfect god , through the unity of person whereinto he is begotten with the word ; from the operation whereof , the same jesus that is the son of man , is also the living and eternal word of god , and is so called , rev. . . out of whose . mouth goeth a sharp sword , and wherewith he smites the nations , and rules them with a rod of iron , as king of kings and lord of lords : which high priviledge is peculiar to him , ( it appertaining only to the man christ jesus to be god , as he is that one blessed person that is the mediator between god and man ) and therefore incommunicable to any of the rest of the seed , or many brethren , whereof he is the first born . but as to what concerns this jesus , as he is the son of man , in respect of the twofold humane perfection that is in him , the rest of the seed , even the many children given to him by the father to bring up to glory , are co-partners with him , attaining to the measure of the stature of that his fulness and perfection , through which they are made by him kings and priests to god , and are to raign for evermore . into this perfection they are made to grow up in all things in him that is their head , being by him begotten again unto a lively hope , through the resurrection from the dead : and having the immortal seed of the heavenliness of christs perfection and life formed and brought forth in them , as the inheritance incoruptible and undefiled , that fades not away , reserved in heaven for them , ready to be revealed in the last time . they that are born of this seed , are born not of blood , nor of the will of the flesh , nor of the will of man , but of god ; and through the power of faith , and the abiding of this seed in them , are kept unto salvation , without any possibility of sinning unto death , or any danger of final falling away ; having by vertue of their reception of this seed in the heart , through the gift of god , the nature of true believers communicated unto them , even the unity of the faith , and knowledge of the son of god : which makes them members of the new jerusalem , children of the promise ; who are born after the spirit , and have that anointing whereby they know all things , immediately from the head and fountain itself , and need not that any man should teach them , but as the same anointing teacheth them of all things , joh. . , . which was given to their head , the true aaron , without measure , running down upon all those that dwell together with him , in the unity of the faith of the son of god : even to the skirts of his garments , upon the lowest members of this new jerusalem , consecrating them a royal priesthood with himself , to offer up spiritual sacrifices unto god. this new nature in the seed of it , whilst it is the substance of things hoped for , and the evidence of things unseen , is called faith , even the faith that justifies , spreading over us the propitiatory covering of christs spiritual headship and everlasting righteousness , in which we are made to stand for ever , spotless and without guile before the throne of god. those that are of this faith , are blessed with faithful abraham : and are of that one seed , that are heirs according to the promise . the work of this faith and new birth , when once wrought out by christ in the heart and conscience , is to breed patience ; and that patience , experience : and that experience , hope ; even that hope which maketh not ashamed . the patience which is wrought out in every regenerate one by this faith , is called the obedience of faith , that when it hath had its perfect work , maketh us perfect , so as to want nothing ; arming us with the same mind that was in christ jesus , to suffer in the flesh , in order to put an end to sin , and to work off the soul from the will & desire of the flesh , into an absolute subjection and conformity to the heavenly will of christ , wherein he is one with the father ; and so , enabling us to keep the word of christs patience , which is indeed the law and rule under which the true believer is subjected , until christs second coming ; being to rest in the grave with christ ( untill the remainder of his sufferings be fulfilled in his whole body the church ) under the certainty and with the comfort of his promise , that those that thus suffer with him , shall also raign with him ; and those that thus die with him , shall also live with him . and that all true believers are thus observers of this rule , according to the patern left by christ , in his own sufferings , ( purifying themselves as he is pure , keeping the word of his patience , and performing the obedience of faith , which is required by the law of the new covenant ) we shall endeavour to make known , as in the experience thereof and testimony from the scripture , it is held forth . for through the comprehending power of christ , as he is the head and root of this spiritual seed , and precious faith , which is obtained by gods chosen ones , they are separated from the very womb , yea they have grace given unto them in christ iesus , before the world began ; and are blessed with all spiritual blessings in the heavenly , in him , being accepted in the beloved . in this respect jacob was loved , and esau was hated : or the one was accepted , and the other was refused in their mothers wombe , the children being not yet born , neither of them having ( as yet ) done good or evil , that the purpose of god according to election might stand : not of works , but of him that calleth . howbeit , we are not in scripture sense , nor in truth ( as some unwarrantably affirm ) actual believers , until by effectual calling we are made receivers of whole christ in the seed , as before described . and therefore the apostle paul , who is a remarkable example herein , though he had received grace in christ iesus , as in his head , before the world began ; and as thus comprehended in his head , was separated and distinguished from the womb , in whom the purpose of god according to the election was to stand : yet it pleased not god to call him , and by revealing his son in him , to make him actually a believer and new creature , until he had spent many years , even a great part of his life , in a sowerness and rigidness of spirit , under the dispensation of the law ; flaming out at last into cruel and fierce persecution of the church of god : though in all , still preserved by his head from wilfull enmity : for , saith he , i did it ignorantly . in like manner , all the children given to christ by the father , whereof he is to lose none , are thus separated and distinguished from the rest of the world ( as the beloved seed according to gods purpose ) from the womb , and so according to gods purpose , are blessed with all spiritual blessings in christ before the world began : yet until it pleaseth god by his grace to call them , whether they be in the state of circumcision or uncircumcision , they live and walk according to the principles and rule of that dispensation they are under . for so we see in the great instance of abraham , the father of the faithful , as by stephen he is described to us , acts . in the manner of the calling , with which he was called , and whereby he was made actually a believer and a new creature ; which was , by gods appearing to him ; and by the power of his word , working in him , calling and bringing him out of his own country ; the land of his nativity ; and from his natural relations , into the land which he should shew him : causing him herein to resign up his natural judgement and will entirely to his disposal , and through faith to obey : for he went out , not knowing whither he went : which first remove of his , was out of the state of degenerate nature and his heathenish life , into the earthly land of canaan , as that was a type and figure of the heavenly : and into circumcision , or experience of that communion with god which is by the first covenant , whereby the filth of the flesh in his heathenish state , was cut off and cleansed , and he in minde as well as in body , brought into the figurative land of promise , even to a conformity in mind and spirit to the law ; the perfection of christs flesh or natural man. in this promised land ( perceiving by faith , that it was but the type and shadow of the good things themselves , the heavenly country , which was the true object of his faith ) he sojourned as in a strange country , and was willing and content to have no inheritance given to him in it : no not so much as to set his foot on : but dwelt in tabernacles with isaac and jacob , heirs with him of the same promise . for he looked for a city which hath foundations , whose builder and maker is god. after this manner was abraham kept by the power of god , through faith unto salvation ; making use of the very glory of the first covenant , and excellency of the earthly canaan , but as an inn by the way in his passage towards the glory that was to follow , the better and heavenly country , which his eye was set upon : by vertue whereof , he offered up isaac when he was tried , and resigned up thereby all interest in him , as he was the fleshly seed or type of christ according to the flesh , in order to receive him again upon a better account , as the figure of him that was to rise from the dead , and in the glory and power of that life , to make good the promises to him , which he waited for . now what saith the scripture in this case ? hearken unto me , ye that follow after righteousness , ye that seek the lord : look unto the rock whence ye are hewen , and to the hole of the pit whence ye are digged ; look unto abraham your father , and sarah that bare you ; for i called him alone and blessed him , and multiplied him ; yea , i have given him as a patern unto the whole spiritual seed , so as they that are of the same faith with him , shall be also blessed with him , and share with him in his heavenly inheritance . to be of the same faith with abraham , is , to be called with the like effectual calling as he was , according to gods purpose ; not of works , but of grace : and thereby to be begotten again unto a lively hope , through the resurrection of jesus christ from the dead , unto an inheritance incorruptible , that fadeth not away : which inheritance the believer is interessed in , ( by being made that one seed with christ , through the new birth ) as the substance of things hoped for by him , and the evidence of things that are wholly unseen to his natural senses and faculties of mind , in their best improvements , as singly natural . so that through this effectual calling , this precious faith is wrought in the soul , giving christ an actual inhabitation and abode there , as him that is the true one , or head of the spiritual seed and anointing , the causer and begetter of the soul into actual membership with himself , in his heavenly and spiritual humane perfection . which manner of receiving christ in the heart , is a participation with him in his heavenly nature , whereby his chosen ones receive power to become the sons and adopted children of god , even as many as thus believe on his name . for through this union with their head , christ is made unto them wisdom , righteousness , sanctification and redemption : is all in all to them , as to whatsoever they stand in need of for salvation . in this manner wheresoever christ is and dwels , he distinguishes such persons from all others whatsoever , that are not of the same seed , but do shew themselves in the end to be reprobates , as it is written , cor. . . examine your selves , whether ye be in the faith : know ye not your own selves , how that iesus christ is in you , except ye be reprobates ? here , this kind of being of christ in the heart , is called faith ; such as distinguishes the persons that have it , from reprobates ; being a differing faith in kind from what those have that have the knowledge and enjoyment of christ only according to the flesh , who upon trial , fall away and sink down into hypocrisie and apostasy . the exercise of which temporary faith , though true believers may have for a while in common with the children of the first covenant ( whilst they walk like men , and are but babes in christ , in respect of the growth of the spiritual seed in them ) yet they stay not here , nor content themselves with the single exercise thereof , but are made in time , to see and experience , that it is by faith of another kind , conveying with it christs heavenly nature , by which they must be conducted , and enter into the true rest . albeit , after effectual calling , that which is the precious saving faith of gods elect , may lie undistinguished in operation from the first faith , which the spiritual seed may continue a long time in the single exercise of , in common with the fleshly seed or children of the first covenant , as was most evident in peter , who was effectually called , when the father revealed christ to him and in him , as the son of the living god , grounding his heart thereby upon that rock , which the gates of hell should never prevail against . yet how low and weak did the operation and power of faith remain in peter , to the suffering of him to fall so shamefully as he did , and to the leaving of him several times to the actings of his fleshly will and desire , tending to the sparing of the flesh and keeping back the sufferings of the cross ? it is not therefore barely the having of this faith in the right kind , that singly and simply sufficeth to the actual distinguishing of the spiritual seed from the carnal ( either in inward experience unto themselves , or outward witness and testimony unto others ) but this faith , shewing itself , as saith iames , ch . . by its works , without which , it is as dead in the soul where it is , administring little profit to the sense of the man that hath it and hath not its works with it . for the bare having it , doth not discover his state to be safe ; nor doth it justifie itself to be of the right kind , but as it is operative , and shews itself by its works , to be the faith that doth justifie true believers . untill which discovery made in the heart and conscience , as the body without the soul is dead , so the comfortable sense of right believing is wanting ; which was abundantly shed abroad in the heart and experience of abraham , when god had tried the powerfull working of his faith , in the offering up of isaac upon the altar : wherein he saw a working power of his faith , and how faith wrought with his works , and by works was made perfect , in the experimental sense and discovery thereof , unto himself and others . and that scripture was fulfilled that saith , abraham believed god , and it was imputed unto him , for righteousness : and he was called the friend of god. for that faith , wrought out in christ his head , whereby he was justified before god , now evidenced it-self to the personal faith of abraham in this his trial and proof , to be the faith the scripture meant when it so spake ; and wherein he had stood justified ever since his effectual calling . this place of james , thus understood , is so far from owning a justification by works , for which it is usually alledged , that it doth most abundantly confirm and make good the justification which is not of works , but of grace , according to gods purpose . the very nature and kinde of this faith may suffice to all unbyassed judgements , to shew that those that are justified by it , are not justified by works : since in its principles and seed , it is quite differing from that which is by the law , or born after the flesh , which is of works ; so as the one is differenced from the other in the very kind of perfection and life , both as to principles and works , the seed and the fruit of each ; yea , and this faith of the right kind , considered as abiding in christ , not in us , is that that properly justifies the believer . for if it be by grace , it is no more of works : otherwise grace is no more grace . but if it be of works , then it is no more grace : otherwise work is no more work . and besides , the spiritual seed are beloved , as they are chosen in christ , before the world began ; and are distinguished , as so accepted in him , from the fleshly seed , before they have done either good or evil . this chusing in christ is not the justification by faith , inasmuch as that act of god never passes upon us , till we be actually believers . for though we have being in our head , who is blessed and beloved before the world began , ephes . . yet we are not made to be in our own persons of that spiritual seed , untill we have the righteousness of our head actually imputed to us , and so are made to stand without guile or spot before the throne of god , whilst as yet we are ungodly , and bear about with us a body of sin and death , unsubdued , and unabolished , which nevertheless in the end , by faith is overcome , and wholly done away . the working power then which is put forth by faith , in the heart and conscience of him that is the true believer , is to be distinguished from faith in the first act , singly considered as the new birth and reception of christ , to inhabite and dwell there , as the root and author of all spiritual life and perfection ; which indeed , is rather itself the work or workmanship of christ , as the suitable reception that he makes for his indwelling presence in the heart , then any effect of the power of faith , working patience and experience there , in pursuance of the end for which it is given ; which is , to work the spirit of man , either under the first or second dispensation , to a compleat and full resignation of its understanding , will and desire , unto the teachings , light and life of this faith , evidencing him that is invisible , and giving entrance into the glory that is within the veil ; shewing what is the riches of the glory of his inheritance in the saints , and what is the exceeding greatness of his power to us-ward that believe ; which glory is not seen all that while to the natural senses and discerning ; but the life and workings of faith , wherein the spiritual part of the believer does exceedingly rejoyce , the fleshly or natural man in the saint unsubdued cannot bear , but hath its reluctancy against ; lusting to envy , ready to oppose , resist , and contradict the same to the utmost ; and is , all the season of the trial of faith , in great heaviness , grief and despondency , through manifold temptations ; whilst the believing part is exercising love on him , whom the natural senses cannot reach nor come to the sight of : in whom , though now we see him not , yet believing , we rejoyce with joy unspeakable and glorious ; girding up the loyns of our minds , in sobriety and hope . for the power of faith is such in its operation , that it overcomes the world , and all the powers of flesh and blood in us at the best ; which serve but to be made conquest of and triumphed over by faith , in order to be nailed to the cross of christ , for the slaying of the enmity , which thereby would be springing up , to the choaking of the spirtual seed the crucifying afresh the son of god , and trampling under foot the blood of the everlasting covenant , as an unholy thing . this power of flesh and blood that ends and expires at last under the conquering and triumphing power of faith , causes for a long time a sore and fiery trial in the soul , through the sharp contest and dispute that arises between the heavenly powers and spiritual senses on the one hand , and the fleshly and natural powers in the same saint , on the other ; by reason of which , the soul is often inclining and falling back into the life of the flesh , and workings of the natural will , instead of being strengthned in the inward man , and fixed there in love and true rest , against all contradicting whatsoever , made by flesh and blood ; whether pure and holy flesh , or sinful and corrupt : so that oft the party which faith by its power makes for it self in the heart and conscience of the believer , is deserted and in a manner given off , through the prevalent reasonings and desires of flesh and blood , which make resistance in this warfare to their last breath , or activity that remains in them . and first , when faith cals the heart to leave its natural state , its kindred and relations in the heathenish world , ( the morality and civility whereof , seems to have much to say for it self , after the corrupt part in it is cast off ) the natural powers and faculties of the mind in that state , rebel and resist a long season , not knowing how to submit , though upon hopes of a land of promise : specially when they must not know , or cannot be made acquainted whither the soul is going , and are therefore constantly representing all discouragements imaginable , to hinder its obedience to this call of faith , till at last they be over-ruled and brought under . but secondly , when through faiths workings by the power of the law , or ministry of christs first appearance , the soul is brought out of the corrupt , degenerate state of nature ; hath turned its back upon the land of its nativity , and is come to the earthly canaan , to the circumcision of the flesh , ( not in the letter only , but in the spirit , for the righteousness of works , by the first covenant : ) then hath faith another call , or second voice to the soul , causing it to sojourn as a stranger , even in the land of promise : and to look upon this earthly jerusalem , as no abiding city : but that , out of which it must also pass into a heavenly country , the jerusalem that is above ; forgetting the things that are behind , or unto which it hath already attained , and pressing forwards to the mark , for the price of its high calling ; to be clothed upon , as with its house from heaven . through the call of this last voice of faith , all flesh and the glory thereof is blown upon , and made as nothing , isa . . . the voice said , cry ; and he said , what shall i cry ? all flesh is grass , and the goodliness thereof is as the flower of the field , perishing and fading in a moment ; the grass withereth , the flower fadeth away , because the spirit of the lord blows npon it : surely , the people is grass . the grass withereth , the flower fadeth , but the word of our god shall stand for ever , ver . , . so then at length , the believing part in the saint , cometh to see and experiment the emptiness , nothingness , and fading of the best natural perfection , and fleshly purity , not only in legal , worldly rudiments and principles , but even in evangelicals , so far as they consist in the knowledge of christ himself , but according to the flesh . whereupon the believer becomes willing to be crucified to all confidence , esteem , or desire of rest and abode in them , seeing a patern left by christ himself herein , when he suffered in the flesh , that we also might be armed with the same mind ; and by being crucified in the flesh , may come at last to cease from sin ; attaining a perfect freedom there-from , by the resurrection from the dead . and now , what high thoughts and proud imaginations do rise up in the heart , fit to be brought down and subdued by the cross of christ ? then which nothing is more grievous to the soul , which loves this absolon , it s own uncrucified fleshly mind and the enlightned reasonings thereof , in their very rebellion and endeavours to out it of the everlasting kingdom : yea , it struggles hard , and wrestles vehemently , to keep its isaac from being offered up in sacrifice . oh! how with zipporah , doth the flesh cry out against faith as a bloody husband , thus to require the full resignation of the judgement , will and desire , of the pure , holy natural man , as well as that of the corrupt ? all this it doth require ; and no less will serve its turn , then the bringing of the exercise of these natnral senses , as they are contesting with , and resisting the workings of faith , into perfect captivity to the obedience of faith , and into perfect rest and silence in the grave of christ ; where they are to be bound , as in chains and fetters , utterly disabled for ever acting more , in any resisting or contradicting way , unto the power and life of faith : and so indeed are set free , and have their truest liberty given to them , to act more fully then ever , in harmony with , and subserviency unto the workings and life of faith . thus , rom , . it is said , if christ be in you , the body or flesh is dead , because of sin : but if the spirit of him that raised up christ from the dead , dwell in you : he that raised up christ from the dead shall also quicken your mortal bodies , or crucified fleshly senses by his spirit that dwelleth in you , to the bringing them forth in a better and more excellent way of operation , then ever they had before . for these fleshly senses , as they are planted into the likeness of the death of christ , are made one dead body with him : and so are shut up for ever , in an everlasting impossibility to act against the truth , but only for the truth : to act in a way of resisting and contradicting the workings of faith , but in subjection and subordination to ●●em . this is that we mean by the obedience of faith , and keeping of the word of christs patience , which is required by the law of the new covenant , the law of the spirit of life in christ jesus , as it frees us from the law of sin and death ; which is so far from destroying the law , that it fulfils it : and so far from abolishing the good works required by the law , that it disannuls only the unlawful use of them , setting them up in their right and lawful exercise , not single and alone , without the faith that is saving ; or in resistance and contradiction to that faith : nor so mixing them with a faith that fails , whereby both faith and a good conscience may come to shipwrack : but making them in such manner the fruit and children of the operation of the faith of gods elect , as that against such there is no law . this is the gathering together into one dead body with christ , wherein all his elect must be found , as fashioned into a similitude with him in his death ; and that , for the filling up of the measure of his sufferings , in the whole number of his beloved ones : that so at last , they may arise likewise with his dead body , and be gathered together into one glorified body with him , or into a similitude with him , in the glory and power of his resurrection : when they shall be like him , and see him as he is : when at this appearing of christ who is their life , they also shall appear with him in glory . the hope and expectation hereof , grounded upon the promises , made to this purpose , in col . . joh. . . phil. . . and many other places of scripture , is that that hath born up the spirits of his people and faithful ones in all ages ( that have been made willing to follow this lamb whithersoever he goeth ) from desponding and sinking away , under all those insolent affronts and contradictions they have met with in their several generations , from their insulting & unreasonable adversaries , the inhabitants of the earth , who flourish & prosper in the world while they are chastened every morning , disciplined under the cross of christ , miscarrying ( as to all that 's visible ) and overcome in those hot contests , oppositions and assaults , which the seed of the serpent , lusting to envy , will not fail to exercise them with ; who indeed could have no power against them unless it were given them from above : as christ , the head of this spiritual seed , told pilate , in his own personal case , ioh. . . and as power was given from above , against that great master & lord ; so is it also given to them , to make war with the saints and to overcome them , rev. . . but though at present they be so overset by worldly powers , that they cannot work any deliverance in the earth , neither do the inhabitants of the world fall before them , isa . . yet at this second coming of christ , he will call up the dead bodies of these his crucified saints , and faithful witnesses , not only into a state of security from the destroyer , but into a singing and triumphing condition , ver . . thy dead men shall live : together with my dead body shall they arise : awake and sing , ye that dwell in dust . both these states of the true saint , are most lively described isa . . which we shall endeavour to give some short tasts of , for our clearer enlightning in the present truth : specially , as to what concerns the former branch ; the saints conformity with christ , in his death . the other , consisting in a conformity to him in his resurrection-state , we shall reserve for the latter end and conclusion of this discourse . chap. xviii . concerning the saints conformity with christ in his death , particularly opened , and cleared from those mistakes which the enemies to the crosse of christ are apt to brand it with . by conformity with christ in his death , ( which some have been so ignorant of , and such enemies to , as most prophanely to call it a fiction , and make little lesse of it then blasphemy ) we say that the flesh or natural man in the saint , ( whether considered in the workings of his morall nature , or of his renewed enlightned nature under the first covenant , ) is crucified and rendred a copartner with christ in his dead body , whereby the powers and faculties of the mind in the natural man are neither annihilated nor deprived of their lawful use , as lawful refers to the obedience of faith and the rule of the gospel ; but only have death passe upon them , or a disability and privation , as to all unlawful use of them , or possibility of acting in rebellion , resistance or contradiction to the law of the heavenly nature and mind , set up by faith . in this crucified posture of the flesh , and broken-spiritednesse into which the powers and faculties of the natural mind are brought by faith , the prophet isa . . . calleth out to the saint to sing , as intimating , that though the natural man be hereby disenabled to bear or bring forth fruit to its first husband , christ himself , as made under the law , and head of natural perfection single , yet it ought neverthelesse to break forth into singing , in regard that by her being become dead to the law , she is married to another , even to him that is raised from the dead , to bring forth fruit in newnesse of spirit and life ; and that this its barrennesse is no just cause of reproach to it , seeing it came to be lawfully disengaged from all obligation to its first husband , by the dead body of christ , through which her first husband is become dead unto her , so that she is no adulteresse though she be married to another man , rom. . , . and therefore cry aloud for joy , saith the prophet , for more are the children of the desolate , then of the married wife , or she that keeps to her first husband under the law ; fear not for thou shalt not be ashamed , neither be thou confounded , for thou shalt not be put to shame ; for thou shalt forget the shame of thy youth , and shalt not remember the reproach of thy widowheod any more ; for thy maker is thy husband , the lord of hosts is his name , and thy redeemer , the holy one of israel , the god of the whole earth shall he be called . in these two particulars therefore , conformity to the death of christ is made to consist by the prophet isaiah in this chapter . first , in christs own refusal to be any longer a husband unto the natural man in the saint , through his own voluntary departure and withdrawing of himself out of his own fleshly life , to go to his father , and be and remaine for ever in the glory of the father , in order to returne againe to the saint , as he that is risen from the dead , to marry and espouse the soul that he hath thus grieved by his withdrawing : for saith he , the lord hath called thee , as a woman forsaken , and grieved in spirit , and a wife of youth , when thou wast refused by thy god ; for a small moment have i forsaken thee , but with everlasting mercies will i gather thee . secondly , the saints conformity unto the death of christ consists in the desolate , forsaken , barren state , wherein the flesh and natural man is left by christ , as in a dry and barren wildernesse exposed to all temptations and trials from god , angels and men , within and without ; ready to sink and faile in spirit every moment ; partly , under the appearance of gods displeasure ; whose withdrawing and forsaking , the soul understands not any more then job did , who was privy and conscious to the faithfulnesse and integrity of his heart to his first husband , whilest he abode with him ; and partly , from the cold , dead , disconsolate frame of spirit , wherein it now finds it self , as it measures it self by the life of sense , and not by the life of faith ; under both which pressures , the word of christs patience is set before the soul , by faith to be kept and observed ; who for the joy that was set before him , endured the crosse , and despised the shame , patiently suffering the bruising of his heele , according as he had received commandment from the father . in this posture as a widow indeed , the poor broken-spirited saint remains mourning and weeping , left for a season as an orphan by christ ; brought into that condition which christ foretold unto his disciples , whom at the present he acknowledged children of the bridechamber , whilest they had no higher knowledge of him , then in his fleshly glory and perfection ; of whom therefore he said , as long as the bridegroome was with them , they could not fast , but the dayes would come , when the bridegroome should be taken away from them , then they should fast ; intimating thereby , the dayes of fasting and mourning , and being clad in sackcloth , which the true saints & witnesses of christ were to be exercised with , during the time of the trial of their faith , upon the bridegroomes being taken from them and changing that living fruitful frame of spirit , which they were fed and nourished up in by him , as they were his married wife under the law , into a fasting , broken , mournful , desolate state of widowhood , which they are brought into , as they are made one with christ in his dead , crucified body , and are planted with him into the similitude of his death . christ then after he hath become a bridegroome and married husband unto true beleevers , in and by his first appearance , shining forth upon them in the life and glory of his natural and fleshly perfection , wherein he hath nourished them up , and made them fruitful children of that his bride-chamber , is pleased , and hath power to take himself away from them , and continue no longer with them , as a bridegroome under the first covenant , or in the ministery of his first appearance , but wholly dissolve that marriage-band betweene them , as refusing any longer to come forth in the exercise of life toward them , upon the single root of his natural perfection , in order ( upon the trial of their faith , and their dutiful keeping the word of his patience , during the time of this his separation from them ) to return again after a little moment , and with everlasting mercies to embrace them , and be married unto them in the light and life of his second appearance ; not only supplying to them again that wherein he was withdrawn from them , but adding over and above , a fuller and more abundant communication of life and glory ; which , untill this death or withdrawing of his be perfected in them , they are not capable subjects perfectly to receive and inherit ; but according to the steps and degrees of this death , doth the approa hand increase of this higher life let it self in upon them , and fill them . this separation and withdrawing of christ as a bridegroome , is the more bitter and grievous , because this his absence carrieth in it the appearance of his wrath and sore displeasure , to the eye of flesh and blood , which interprets all this dealing of christ in the worst sense , as if his mind were wholly turned away , and that he had given over to be gracious any more , to them , that are under this hour and power of darnesse ; and so seemes worse then a thousand bodily deaths , to those in whom the spiritual birth is but low , and therefore not unfitly compared to the child in the womb , and at the breast ; where it is said wo unto those that are with child and give suck in those dayes ! yet saith christ , this is but as the waters of noah , which is only to be once done to drive the believer into the arke , even the answer of a good conscience toward god , through the resurrection from the dead ; and then forever to exempt them from such danger any more , as having provided that for them , which enables them to swim in those waters which drown the world ; in that pure river spoken of rev. . . proceeding out of the throne of god and the lamb ; which compared with ezek. . appears to be a description of the vision of holy waters , where they are risen up as a river to swim in ; which those that are without the ark , attempting to live in , must needs be drowned , it being above all the measures of their attainments and capacities to receive , as members of the first building or worldly sanctuary . and because there is not any thing more highly importing the true saint , then to get well through this wildernesse , and not lose the way , or fall short hereof , under any pretence whatsoever ; we shall yet endeavour more particularly to handle and declare that which is to be experienced under this dispensation . first , in respect of what christ doth , and is the worker of , by his withdrawing and refusing to continue any longer a bridegroome in his first appearance to the soul . secondly , in respect of the workings of satan the tempter , who is not idle in this hour and power of darknesse , to set on this appearance of wrath from god and christ . thirdly , in respect of the workings of flesh and blood , that to the last , are violent opposers and resisters . and fourthly , in respect of the workings of faith or the new creature , disposing the soul to let patience have its perfect work under these manifold tempt ations , thereby to make it a perfect and compleat sharer with christ in his sufferings , as the rule and patterne set by him , for the obedience of faith which under all this beholds him that is incisible , and hath an eye to the recompence of reward , in attaining the glory that followes , and arriving unto the state of the resurrection from the dead , never to die more , but for ever to remaine free from the power of sinne and death . as to that which christ works in the heart of the true believer by his separation and refusal to be any longer a bridegroome to the soul in and by his first appearance ; it consists chiefly in two particulars . first , in the preparation used by him to fit the soul for this his absence . secondly , in his actual withdrawing and for ever hidng his face as to any farther shining forth upon them singly in and by his first appearance ; and in that respect becoming , as perfectly dead and separated from the soul , refusing ever to converse more in the single exercise of that his heshly life , according to which the soul is to know him no more . the preparation herein used by christ to fit the soul , and support it to bear such an absence of his , is lively presented to our view , by his carriage in this respect towards his disciples in the dayes of his flesh ; when he tells them beforehand , john . . . . . chapters , the necessity of his departure from them , that he may go to the father , and the expediency of it for them in order to his coming againe , and presenting himself to them in a richer & compleater glory , then what they conversed with him in before : little children , sayes he , yet a little while i am with you , the bridegroome is with the children of the bridechamber ; but this fellowship , as to the joy , fruits and comforts of it , is not lasting , it is but for a little while , here is no abiding city , there is therefore a necessiy of looking out for one to come ; and i am going a farre journey ( saith he ) to receive a kingdome and returne , and ye shall seek me when i am withdrawn , and be looking for me to appear again in my fleshly glory ; but till a change be brought upon you , to enable you to follow me in my death , ; you , ( though my disciples , and the jewes that are far short of you ) [ cannot come to me whither i am going . but through believing in me you shall be brought to my fathers house , into a heavenly city , the jerusalem that is above , where are many mansions , if it were not so i would have told you ; i go to prepare a place for you , and will come againe and receive you to my selfe , that where i am , there you also may be : and whither i go you know , and the way you know : by the workings and teachings of the new nature that is in you , through believing and your being borne of god. besides ; saith he , i will pray the father , and he shall give you another comforter , that may abide with you for ever , even the spirit of truth in the first-fruits thereof , whereby you shall come to [ have an understanding in him that is true , and that you are in him that is true ; the spirit whom the world cannot receive , because it sess him not , nor knows him ; being not borne from above , as you are ; but you know him , for he dwelleth with you , and shall be in you : to bring you out of your forsaken comfortlesse condition , and cause you greatly to rejoyce , though now for this season you be in great heavinesse , through manifold temptations , and to love him whom you have not seene with the eye of sense ; and in whom , though you see him not , yet believing , you rejoyce in him with joy unspeakable and full of glory . these things i speak , ( saith christ ) whilest yet i am present with you , and before i depart from you , by way of preparing you to bear my absence ; and my peace i leave with you in this your comfortlesse condition as to sense ; which peace of mine i give unto you , not as the world gives it , but in a far more excellent and choice way , in which none shall be able to interrupt you : conveying it to you as a new name in a white stone , which none can read but he that hath it , and as hidden manna , the sweetnesse and joy whereof no stranger intermeddles with . and therefore let not your hearts be troubled , nor be you afraid ; ye have heard how i said unto you . i go away , and come againe unto you : if you loved me , you would rejoyce , because i say i go unto the father , for my father is greater then i. and now i have told you before it come to passe , that when it is come to passe , ye might beleeve . and further , i command ye that ye love one another when i am gone ; if the world hate you , you know , it hated me first , before it hated you ; if ye were of the world , the world would love his owne ; but because ye are not of the world , but i have chosen you out of the world , therefore the world hates . you ; and if they have persecuted me , they will also persecute you : for the servant is not greater then his lord ; these things they will do to you , because they have not known the father nor me : but these things i have told you , that when the time comes you may remember that i told you of them . which things i have beene telling you from the beginning , ever since i was with you ; but now i must put my sayings in execution , for i am going my way to him that sent me , and none of you are sensible of it , or so much as enquiring into that state to which now i am going , but because i have said these things unto you , sorrow hath filled your hearts ; neverthelesse , i tell you the truth , it is expedient for you that i go away ; for if i go not away , the comforter will not come unto you ; but when i depart i will send him to you : yet upon my departure , the change will be so great , which you will experience through my withdrawing of my self as a bridegroome from you , that you shall weep and lament , but the world shall rejoyce ; ye shall be sorrowfull , but your mourning shall be turned into joy : as a woman which whilest she is in travel , hath sorrow because her hour is come ; so shall you be in the pangs of this new birth , when faith begins to be brought forth into exercise and operation , by way of encountring these sharp trialls : but as soone as the woman is delivered of the child , she remembreth no more the anguish , for joy , that a man-child is borne into the world : thus also shall it be with you , when the birth of the soone of god , as the man-child that is to rule the nations with a rod of iron , shall be brought to light in you , through believing , and the growing evidence of things unseene : ye now therefore have sorrow for a little moment , but i will see you againe , and your hearts shall rejoyce , and your joy no man taketh from you . such preparative teachings and instructions as these , christ is continually giving forth , during his tabernacling with believers in his first appearance , that he may make them as little children weaned from the milk and from the breasts , in order to traine them up to the use of stronger meat prepared for them in his dead body and crucified flesh , which is given to them by him to feed upon , till he come and take them into conformity with him in his glorified body , which he promises them to do through his intercession with his father , for to make them one with him , as he and the father are one ; willing that where he is , they also may be . through these glances of spiritual light , whilest the bridegroome is yet with the soul in his fleshly presence , the saints do with the disciples sometimes think and say , lord , now speakest thou plainly and not in parables ; by this we beleeve that thou camest forth from god , and art againe leaving the world , and going to the father ; and yet when the hour of his departure comes indeed , then every one scatters , and leaves him alone , as unwilling to accompany him in his sufferings , but are rather drawing back , and desirous to stay where they are ( in the fleshly life and perfection which they have experienced , to the making a faire shew of god in the flesh , and gaining the visibility of saint-ship amongst men ) then to suffer with christ without the gate , leave the holy city , the earthly jerusalem , to go along with christ to golgotha , the place of skuls , bearing his reproach . before the very beleevers themselves will be brought to this , what strugling and wrastling is there within themselves , to detaine the bridegroome , or first husband ? who , with the angel that wrestled with jacob , saith to them , let me go , for the day breaks , or the day-dawn of my heavenly appearance is overtaking me , and calling me away to rest in silence and in the grave , as to my appearing to you singly in my fleshly state any more , but as i shall come in company and association with a better consort ; and so compleat the marriage betweene us , in the glory wherein i am risen from the dead ; that you may bring forth fruit in newnesse of spirit and of life . this is the weaned , unsetled condition of soul , which beleevers , whilest under the first covenant and being in nothing differenced from servants ( as to what is yet appearing in them and to them , in the work of the conscience ) are led into , by this preparative administration of christ , who is in them , as in seed , even in their new-creature-being and life ; but as a seed under ground , very weakly & undiscernably working as yet , save only in loosening the soul from resting in its present attainments , and keeping it in expectation of some better thing wherein to be made perfect ; in which state , probably most of the dear saints of god were detained under the law , before christs coming in the flesh ; and most of them may still be under the same legal perfection , heightned and improved by christs coming in the flesh , or by the effusion of his spirit upon all flesh , in and by the same ministery of his first appearance ; and in this first step and degree of the new birth , are in as safe a state , as to gods love to them here , and heaven hereafter , as others that have larger , fuller , and greater attainments and experiences . and , as the knowledge of this truth ought not to satisfie any to stay here , but should still put them on , to be pressing forward , whereby to come neerer to the mark of the price of their high calling , as the more comfortable , strong and prosperous state ; so also should it satisfie the groundlesse objection of those , who stick not to brand this witnesse of the beleevers conformity to the death of christ , with the reproach of rendering the faith of all those saints and precious ones that have died without the experience or acknowledgement thereof , to be of none effect ; as a most pitiful weak affrightment , to deteine some tender-hearted well-meaning persons , from receiving and owning the excellency of the knowledge of christs death ; which to set evidently before our eyes , that is to say , christ crucified within us , in making us partakers with himself in his sufferings , brings to the second thing , the consideration of what christ does , when he actually withdraws and takes himself away from the soul , as the bridegroom that hath cohabited with it for a season , in the light and glory of his fleshly perfection , or first appearance : when he refuses the wife of his youth , and leaves her comfortlesse , desolate and a widow , for a little moment . this act of his , in a word , is called the hiding of his face from the heart , that he had been espoused and married unto by the first covenant , and so hiding as never to be seene or known more after the flesh , or in the single light and life of this his first ministery ; which is caused two wayes . first , by the dawning and near approach of the glory of his second appearance ; which , by coming in place , turns the sun and moon of the first natural glory into darknesse and blood , before this great and notable day of the lord ; which christ is willing to suffer , and to own it to the soul , as that which deserves not the name of glory , in comparison of that which doth excel , and therefore judges it meet for him , in his first perfection and light to decrease , as the other increases upon the soul ; whereby ( doing this by degrees , ) the soul is not found naked , but still becomes cloathed upon with a greater , as it is uncloathed of a lesser perfection : and between both , sin and all evil conscience , consisting in the filthinesse of flesh and spirit , is kept out more firmly then ever ; so that , as the mannah of christs flesh failes and the nourishment thereby decayes , the hidden mannah comes in the roome , as bread that is given upon the munition of rocks , and waters that will not faile , but become a well springing up to eternall life , and a seed of life and light increasing to a perfect day ; thus the sonne resignes up the kingdome to the father in the beleeving heart , giving way to the fathers ruling over the heart in his roome , that god may be all in all : and that by the sonnes decreasing , till he voluntarily abase himself as low as gods footstoole in obedience unto the will of his father , he may bring down all enemies with him into the same abasement and subjection , whether they will or no , to the putting down all rule , all authority and power , that would , under pretence of friendship to his first appearance , be enthroning themselves there , which thus are triumphed over in this grave , to the leading captivity captive . and therefore christ , as the sonne singly considered in his first appearance , doth absolutely refuse any longer to continue a husband , and to command in that capacity , but gives up his rule into the fathers hand , and comes again along with him in that new glory , as second in the throne , and abides ruler over the soul for ever . thus the bridegoome takes himself away , and discontinues his rule in the heart , as he is married and entertaines converse with the soul in and by the first covenant , wherein he is known according to the flesh ; and by this his separation from the soul , doth bring the natural man of the saint into a most perfect wildernesse-condition , for barrennesse , disconsolatenesse , and untrodden paths to sense and reason , together with exposednesse to all manner of trials and temptations from within , and from without ; and into this forsaken widowhood doth christ purposely lead the beleever for the trial of his faith , and to work that work of repentance and change in his mind , which is never to be repeuted of , even to arme him with the same mind that was in christ jesus , when he suffered in the flesh to the ceasing , or causing of sinne for ever to cease and be abolished : and therefore makes it his own work , which he fixedly carries on in the soul ( against all its reluctancies , wrastlings and strivings to the contrary , ) as the great discriminating work of his love to his chosen generation , the chastenings wherby he reaches the true sons and heirs of salvation the obedience of faith ; and which he prevailes with them patiently to endure , that thereby they may be brought into subjection to the father of spirits , and live ; this is the discipline wherwith christ exercises the many sons that he is bringing up unto glory , being but the same he exercised in and upon himself , heb. . . and ch . . , . not thinking fit to deale thus with bastards , v. . but leaving them to their liberty , content to be out-wrestled and over-mastered by them , to their crucifying in themselves the sonne of god afresh , and putting him to open shame , in a counter-endeavour to his voluntary resignation of power , and enmity to his crosse , setting up the sonnes kingdome in their hearts in competition with , and opposition to the fathers , which the sonne himself disclaims , hiding his face , as one ashamed thereof . thus christ the bridegroome , takes himself away , and becomes dead to the soul , that was as his married wife , calling to the saint to follow him into the grave , where he shall find , that out of the devourer comes meat , and out of the strong lion of the tribe of judah , slaine and crucified , doth proceed sweetnesse . and as christ in this manner thinks fit to hide his face , and leave the soul in this state of weaknesse and disconsolation , in reference to his first presence and communion with the fruits thereof : so satan the great tempter finding it as it were dark night with the saint , when no man can work , nor see his way , he then as a wild beast comes out of his den , judging it his time to stir and move all his engines of battery on all hands , to adde affliction to the afflicted , and to bear down to the very pit the broken , sinking-spirited saint , in this night of his sorrowes and sufferings , and is encouraged hereunto from the general rule of permission , given unto him by god as the fruit of that enmity which god said he would put between the seed of the woman and the seed of the serpent , to the bruising of the devils head , and the saints heele ; when therefore the devill sees he cannor prevaile by all his temptations and deceits against the preparation-work that is used by christ to fit this saint for sufferings , ( as the oile or ointment poured out upon his head , disposing him to conformity with himself in his death ) but is rejected and cast off by the saint , as he was by christ the head , when he was led by the spirit into the wildernesse to be tempted ; and when by peter he was moved to spare himself , in confidence that such things should not befall him ; then this great destroyer comes as a down-right enemy , to assault the suffering saint from all corners , as he did job in his sufferings , set before us by the apostle james , as meet for our consideration , and as the forerunning type of the end of the lord in his death upon the crosse ; in which remarkable exercise of patience , we may behold the enraged malice of this restlesse spirit the devil at such a time as this ; for , first , he endeavours to set god against job , upon pretence that jobs godlinesse was all for the gaine he had from it and by it , and not out of any true love to god or godlinesse , for its own sake ; and as a means to discover the faithfulnesse , and to trie the integrity of jobs spirit herein , the devil hath leave granted from god to bruise jobs heele , or to be the executioner of gods wrath upon job in all manner of appearances and evidences thereof , as could render it real and credible to flesh and blood , ( either in job himself , or in the minds and apprehensions of his three friends ) having for this purpose , a permissive commssion from god , to spolle and deprive job of all gainfull things to him , as to this world , his life onely excepted . secondly , this being obtained , and also put into execution , he doth his utmost to disquiet jobs spirit outwardly , from the sense of this hard usage and dealing thus received from the lord , to see if he could move him to an impatient , murmuring , mutining heart against god as a severe master at best , to a faithful servant : or else as an unjust dealer according to covenant , who promiseth good dayes to them that do eschew evil and do good , which job having been most diligent and sincere in , is neverthelesse thus rewarded , as to be numbred amongst the vilest transgressors and malefactors in gods outward dispensation towards him , and yet put upon it to bear it patiently , as becoming a broken contrite spirit before the lord ; who as he gives freely the good things he bestowes , so may also take them away againe , without giving account why . thirdly , when this takes not , he incenses his nearest relations against him , imputing the cause of all this wrath to his sincere walking and stedfast cleaving unto god in a singular way from all the rest of the world , representing the sad and suffering state hereby brought upon himself and them , which he might remedy by letting go his integrity , and falling into a fawning compliance with the corrupt interest of the times helived in . fourthly , as a backing and seconding of this , he moves his three friends against him , that probably were all the comfortable society he had in the middest of a heathenish and wicked world round about him ; and they being professors of the fear and worship of the true and living god , and exceeding strict and exact in their walkings , as appears by all their arguments and endeavours to perswade job ( against the faithful witnesse of his own conscience within ) that all this is befallen him as a just reward from god , of some secret hypocrisie of heart that is in him , and unfaithfulnesse to god in his walkings , which god hath now found out and punished , and which they urge him to acknowledge and give glory to god by repenting and returning from it , that so the rod may be removed ; hereby discovering their great ignorance of gods designe in this manner of chastening and afflicting his saints ; which is done by god for a farre other and higher end , then they were aware of , that is to say , to traine them up unto the obedience of faith , consisting in that which god accounts thankworthy in servants to their masters ; when a man for conscience towards god endures grief , suffering wrongfully , or without giving cause for it ; for what glory is it , if when ye be buffeted for your faults , ye take it patiently ? but if when ye do well , and suffer for it , ye take it patiently , this is acceptable with god ; for even hereunto were ye called , because christ also thus suffered for us , leaving us an example , that we should follow his steps , who did no sinne , neither was guile found in his month ; who when he was reviled , reviled not againe ; when he suffered , he threatened not , but committed himself to him that judgeth righteously . this kind of obedience was god intending to teach job , who in and with all his former wel-doings is taught by god , not only to want the reward of them for the present , but to have the contrary reward executed upon him , as the bruising of his heele , for the triall of his patience under it , and for the practising another kind of obedience and sort of good works , then any worldly professour or bastard that is not the true son would ever bear or endure , heb. . and which all that are sons must be trained up in , as the singular thing which is to be done by them , in obeying gods will in a way of patience , which shall not be found in any that are enemies to the crosse of christ . fifthly and lastly , satan improves the result of all these appearances of wrath from god , perswasions and mistakes of friends and relations , together with the inward sense which by all this is ministred to the workings of unsubdued flesh and blood in him , to make job faile and despond in his minde towards god , and to conclude himself amongst those that are free amongst the dead , to whom the lord hath forgotten to be gracious , ready to cry out , my god , my god , why hast thou for saken me ? this is the second maine particular of the fulfilling in us a conformity to christ in his death , by satans bruising of the heele in this manner , represented in the example of job . the third is , in respect of the workings of unsubdued flesh and blood abiding and remaining in a saint , as the body of sin and death he carries about with him , whether from the corrupt or pure old adam set up in him ; both which are equally to feele the weight of the crosse of christ , unto which they are to be nailed , to the causing of all enmity and sin to cease out of them , and be for ever abolished and taken away . for which purpose , that is to be taken from them , and offered up in sacrifice without spot unto god , which the natural man in whatever capacity he is , whether at his best or at his worst , hath no minde to part with upon any termes ; and therefore doth resist and oppose , as long as his ability serves , or until a perfect disability and weaknesse be brought upon him , rendering it impossible for him to hold out or keep any longer the selfish power to do his own will , to speak his own words , to think his own thoughts , to finde his own desire , or exercise his own lust , either unto good or evil , as living upon his natural root ; which exercise of free will is essential unto mans natural constitution or first make , as hath been shewed , in an arbitrary and independant course of motion and action , conferred upon him by his participation of gods first image or the ministery to him of gods first appearance single ; and which ( so long as that ministery lasts , as its husband or object of converse ) is kept up in man , as a principle of acting by his own free choice and disposal of himself in the use of fit means allowed him by god , to induce and perswade him to the good god requires of him . this power in the natural man thus to act and live , is his joy and delight , the desire and lust of his soul ; and this is revived and strengthened by the law or the ministery of christ in the perfection of the first covenant , which man makes use of to the emboldening and hardening of himself in a way of natural good works and well-doing , pretending to keep up his natural lust and desire , in the life , exercise and power thereof ( as saul did the best of the goods of the amalekites , and their king ) for sacrifice to god. and therefore the natural man in the saint , in all the powers and faculties thereof , stands it out long against the workings of faith in him , and fights hard upon this principle of self-preservation ; deriding with the brothers of joseph , that dreamer which the new-covenant-faith in the life , language and obedience thereof appears to be to the judgement of flesh and blood , when it perswades us to become weak with christ , to suffer our selves to be disarmed and despoyled of this first power and the free exercise thereof upon its single natural root , as keeping up a covetousnesse in us that is idolatry and the root of all evill ; and does assure us that gods strength shall be made perfect in us through this weaknesse , so as we may rejoyce and glory in such infirmities , through which the strength of christ shall come to be ever resting on us , whereby at last we shall be made to take pleasure in these infirmities , reproaches , necessities , persecutions and distresses for christs sake , which at first are grievous ; but in conclusion we find by experience , that when we in our selves are thus most weak , then are we in the spirit of christ made most strong . in this weaknesse then , which is brought upon the naturall man of the saint , in which he is made to bear about in his body , the marks of the dying of the lord jesus , ( consisting in infirmities , reproaches , necessities , persecutions and distresses inward and outward ) doth the death of christ work in the flesh of every saint , untill it be fully crucified , brought downe into the grave , and formed into one dead body with christs natural man ; for ever disenabled and weakened from acting this selfish power , or exercising this natural lust or desire , though in a way of natural or legal good workings singly considered ; but to have them brought to their lawful rest in the grave of christ , as a sabbath-keeping there , their reasonable service and sacrifice acceptable unto god by jesus christ . whence it comes to passe , that we no longer live , but christ lives in us , and in and through this weaknesse brought upon us by the crosse , quickens us to a more excellent way of working with god and for god , then ever we were acquainted with before , to the fulfilling and establishing the righteousnesse required by the law , to the highest ; so that against these weakened saints , and poor , broken-spirited children of god there is no law ; but the death of christ that thus works in them , doth condemne sinne in the flesh , and never leave till it quite abolish it there , and bring in the everlasting righteousnesse of god in the roome of that righteousnesse of man which was but as a morning dew ; thus we come to bear about in our body the dying of the lord jesus , that the life also of jesus might be made manifest in our mortal or crucified flesh ; which work of mortification is unto the old adam most bitter and grievous , it being that which bruises him and puts him to grief , beyond all that can be imagined , and which therefore he fights against and resists to the last drop of blood , till he can no longer stand upon his feet , but doth fall down amongst the slaine in the blood of christ , whose rest is blessed , thus dying with or in the lord , and his works follow him . this is the third particular wherein our conformity to christs death doth consist . the fourth and last does respect the workings of faith , as they maintaine the good part of this fight in the saints , and gaine the victory over the world , and the fleshly seed and principles in them . in the managing of which , faith doth at first ( whilest the spiritual senses are not come into use nor strength ) undergo many a sore brunt , and is hard put to it by the workings of unsubdued flesh and blood in them , as in the renewed principles thereof they abide in their vigour and flourishing of youth , under the first covenant , having ( through the power of the law and life of christs fleshly perfection brought forth in them , ) overcome the wicked one , and by the knowledge of jesus christ after the flesh , cleane escaped the pollutions of the world respecting the filth of the flesh ; in the confidence and strength whereof these young ones in the experiences of the gospel , think nothing too hard for them to break through , and get the mastery of ; and therefore despise the workings of faith , and seed of the promise , as a barren desolate widowhood , in comparison of their flourishing youth , and would be putting in for the inheritance , as obteined by the perfection of the law and christs first appearance , esteeming that to be the kingdome that is to abide and continue , the holy city whose tabernacle must never be taken down . but against all these fierce encounters from pure flesh and blood in the saint ( armed with conquests over the wicked one , and many fruitful evidences of christs presence and communion , as a bridegroome and husband according to the flesh ) faith armes the soul , putting on it the whole armour of light , and evidencing to it things unseene , the hidden manna , the new name , the jerusalem that is above , that which neither eye hath seene , nor eare heard , nor hath entred into the natural mans heart and conception ; with which it puts forward and advances , bringing in that which is enduring substance , an inheritance undefiled , and which fades not away , in opposition to a failing , decaying , corruptible crowne and rest , which flesh and blood glories in . and in this more excellent way of worshipping and serving god , it comes forth and gains ground in the heart , to the stopping the high careere that flesh and blood was in before , to the utter silencing it at last , and casting down its lofty imaginations , and every high thing that exalts it self against the knowledge of god , bringing into captivity every thought to the obedience of christ . through this powerful operation of faith , the youth of flesh and blood in the saint is weakened , and grey heirs now begin to appear here and there upon him in this his captivity to the obedience of faith , which state is very honourable , and is the qualification that renders saints the true elders in the church of god , who being old men in christian experiences , ought to be in great esteeme for the use and advantage they are of , and the great benefit they may bring to true church-fellowship and christian societie , how despicable soever this frame of spirit be in the eyes of the worldly church and of the youthful visible churches of saints , flourishing with their fair shewes in the flesh , whereby they are puffed up and have life working in them , whilest death works in paul the aged and such elders in spiritual growth , that walk as he walked ; yea , these are full and rich , and would be reigning as kings , in a fleshly visibility and worldly glory without the true crucified saint , that in the meane time is made a spectacle to men and angels , and judged as the filth of the world , and as the off-scouring of all things , unto whom neverthelesse christ speaks after this manner , esay . . thy dead men shall live , with my dead body shall they arise : awake and sing ye that dwell in dust . this is the last particular of our conformity to christs death . and now by what hath beene said in these four particulars , as the result rising out of them all , our eye may receive enlightning ( if god please ) in this great and glorious mystery of christs death , and the effect it hath upon us , when it conformes us unto its own likenesse and similitude . for we see it doth not annihilate the first adam or natural man in us ; but it spoils and disrobes him of the power in effect , to sin against god ; which he upon specious pretences would faine keep for sacrifice in bodily exercise , though of little value , a power to do his own will , and to be at his owne disposal , in the strength of grace received ; bearing oile in his lamp , but not in his vessel . in the exercise of which power man is perfectly weakened and disabled by the crosse : first , through christs withdrawing the food and nourishment of it in him . secondly , through satans bruising and breaking down his stout-heartednesse , as an executioner of gods wrath upon him , in bereaving him of worldly comforts ; which god sanctifies to a laying low of mans spirit under this rod of god , though applied by satan and his instruments . thirdly , through the victory and conquest of faith , which never leaves till it captivate all the powers and faculties of the natural man , and bring them into obedience and subjection unto christ , to live unto him that is risen from the dead , and so to bring forth fruit unto god in newnesse of spirit and of life , made at last to take faith in the principles and operations of it for its lord and best friend , and therein to observe the law of god given on that behalf , that the elder should serve the younger ; that the first adam should serve the last adam ; esau should serve jacob , or the naturall powers and faculties of the saints mind should serve the heavenly birth and spiritual senses thereof , ( that the righteousnesse of the law may be performed in the spirit of faith ) by being made one spirit with christ in the glory of his resurrection from the dead ; the life whereof doth not yet fully appear , but shall do , when he shall be seene in that admirable glory , and bring his saints with him in the same likenesse , that they may see him as he is , as his associates and coheirs of the same incorruptible inheritance ; having hereby the use of heavenly faculties and powers given unto them , whereby christ will be admired in all those that do beleeve , and they are admitted to enter within the veile , and are made capable to converse with god in his own similitude , apparently , face to face , as friend converses with friend , ( which no man , as a natural man , in his best capacity , did ever see nor can see ) and so the true saints are made such excellent seers and contemplators of god , thus influenced , and over-ruled in all the powers and faculties of their subdued natural man , as fashions them to do the will of god in earth , or their earthly natural man thus taught obedience , as they see it done , and as they are the doers of it in heaven , or in their spiritual and heavenly part ; and have oile in their vessels as well as in their lamps : in which heavenly frame of spirit they are beheld by the prophet isaiah in the chapter before mentioned , when he saith , all thy children shall be taught of the lord , and great shall their peace be ; in righteousnesse shalt thou be established , thou shalt be farre from oppression , for thou shalt not fear , and from terrour , it shall not come near thee ; when thou art made thus to dwell on high , and art seated upon this munition of rocks ; behold , they that shall gather together against thee , shall not do it by me , but whoever shall gather together against thee , shall fall for thy sake ; no weapon that is formed against thee shall prosper , and every tongue that shall rise in judgement against thee , thou shalt condemne ; this is the heritage of the servants of the lord , and their righteousnesse is of me , saith the lord. and let me say thus much upon this occasion , in one word , to the youthful , visible and flourishing saints of these our dayes , who with great earnestnesse and zeale are trimming their lamps with oile to go out to meet the bridegroome , in expectation of the fleshly glory of christs kingdome , to the keeping up of absalon against the true david in spirit ; of my lord esau , against the true jacob ; or of isaac in the flesh against isaac crucified and offered up in sacrifice to god , to be received againe in spirit , in the life from the dead . they are not yet under those promises before mentioned , by reason whereof those that gather together against them , may prevaile over them , and the weapons formed against them may prosper , till the power of the holy people be scattered , and none shut up or left . whereas if the lord take down and bruise the youthful spirit that is in them , and cause them with david , when they have tried the armour of man , to put it off againe to go forth in this armour of god , which makes the saint strongest when he is weakest , our goliah shall be slaine , that defies the hosts of the living god , and great salvation shall be wrought for gods people , when they shall be little more then standers by the lord of the whole earth , and lookers on . by this time we come to see wherein our conformity to christ in his death consists ; the place whereof is found under the third administration of the kingdome of christ , which in the three branches thereof , we have endeavoured to describe in the preceding chapters . the first of which may be compared to the moone that rules the night , as the weaker and fainter light of christs first appearance , the representation whereof is given by the single ministery of angels , as the supreme lords and rulers under christ , of the natural and first world , by the first covenant , considered meerly as the law of nature , receiving its renewal in the blood of christ . the second is likened by the scripture unto the sunne which shadowes forth the vigorous light and glory of christs first appearance , as it is ministred singly , in and by the first covenant , considered as the law and perfection of his flesh , in the principles and life whereof the sonnes and servants are not differenced one from another , but both walk to the house of god as friends , the sonnes of god as well as the sonnes of perdition , those that are borne after the flesh as well as those that are borne after the spirit , until the manifestation of the sonnes of god be brought forth . the third and last is described , isaiah . , &c. by the sunne that shall no more go downe , and the moone that shall not withdraw her light , for as much as the lord himselfe shall be their everlasting light , and the dayes of their mourning shall be ended . when the light of the sunne shall be sevenfold , isaiah . . in christs second appearance , to what it was in the first , under which light the sonnes , that are lords of all , begin to be distinguished from the state of servants , by the pangs of the new birth , that through the power of faith are wrought , leading them into fellowship with christ in his death ; lively described , rev. . , &c. as the great wonder that appeared in heaven , the church or spiritual seed , under the type of a woman cloathed with the sunne , signifying the glory of their fleshly man , in communion with christ by the first covenant , having the moone under her feet , as one that is farre exalted above the morality and civility of the heathenish state , and upon her head a crowne of twelve starres , to signifie her conformity of state with the disciples , when christ as their fleshly bridegroome was about to leave them , john . this woman is taken notice of as being with childe , travelling in birth , and pained to be delivered , in opposition to which birth , there appeared the great red dragon , the devil and his angels mustering up all their forces against the powerful workings of faith towards this birth , ready to devoure the childe as soone as it should be borne , ver . . but , ( as hath beene shewed ) , this woman does notwithstanding bring forth a man-childe that is to rule the nations , even the divine birth of faith ; which is caught up to god and to his throne , whilest the woman , or natural man in the saint , flies into the wildernesse , and is there fed and nourished , under all the opposition of satans malice and rage against her , till she obtaine with her seed , a perfect conquest over the old dragon and all his adherents . chap. xix . giving a general view of the counter-workings of satan to the government of christ , in all the forementioned administrations thereof . we are now come to the next general head propounded , viz. to lay open the work of the devil , or old serpent , as he with his angels fights against michael and his angels , from the beginning of the world to the ending thereof , to withdraw and seduce the sonnes and daughters of adam , from subjecting themselves unto christ , under any of the administrations of his government in the consciences of men ; and to fix them in rebellion and enmity against christ , by the abuse of all his patience , and what ever means have beene used by him , to the contrary . for the devil , knowing very well , that whatever kind of union or marriage-band is contracted and renewed betweene christ and any soul , under the first covenant , whether dispensed , as the law of nature or of circumcision , there is place and roome left for him , by some means or other , to beguile them afresh , and by his subtilty to corrupt their minds , from the simplicity that is in christ , as he did eve at the first . he therefore makes it his businesse , to work the subjects of christ , from under both these dispensations , and to dissolve ( as much as in him lies ) all obligations and intercourse betweene christ and them , in order thereby to prepare them to receive his serpentine seed , as he is that strange spirit or adulterous competitor with christ in his bed , that sits in the temple of god , as god , shewing himself to be god , and exalting himself above all that is called god. this birth of spiritual uncleanesse he therefore endeavours by all wayes and means to propagate in opposition to the birth of christ , in his heavenly appearance , through which he fixes the soul in an implacable and unchangeable enmity thereunto , causing a root of gall and bitternesse yea , a spirit of falshood and murder , to spring up against all growing and encreasing light , that witnesses an excellency surpassing the purity of nature or glory of flesh ; as watching over the birth of such a man-child to destroy it , so soone as it appears . in which actings of his , he distinguishes himself into two sorts of kingdomes and rules in the consciences of his subjects , represented under the two beasts , rev. . which he maintains and upholds , in opposition to the rule and kingdome of christ , gaining as many as possibly he can from christ , in order to make his opposition the more universal and formidable , to hinder and keep out the approaching glory and power of his second coming : which that he may the better accomplish , he puts himself into all formes , from the lowest to the highest , from the most fleshly and outward , to the most angelical and inward , that the natural man , as such , is capable of , to gaine thereby proselytes to himself in all ages . and whom he cannot hinder from joyning with christ at all , he thus labours to procure their defection and apostasie from him , after they have known the way of righteousnesse , tasted the good word of god , and beene so farre enlightned , as after which , when they fall away , it is impossible to renew them againe unto repentance . thus the worldly and natural spirit of man corrupted , and prevailed over by satan , is brought under his dominion , and becomes his subject in a twofold capacity , in both which men are made the throne and seat of the great dragon , and are impowred by him to carry on in the world , two differing administrations of his rule and government , both centring in one common interest of self , and making up one worldly babel or city of confusion ; wherein is the strife of tongues ; the nature of which we shall first treat of in general , before we come to the particular unfolding thereof in the following chapters . the way used by the devil , to bring these his designes about , is , by gratifying the natural desires and lusts of men , with baits suited and calculated by him unto that frame of spirit and dispensation of light , which he findes them under , as they have in lesser or greater measures and degrees beene made partakers by christ of a renewall and restauration of pure natural life by vertue of his blood ; all his aime being to make them sin wilfully against the reconciliation or atonement , freely made for them , offered to them , and received by them , as a fruit of christs sacrifice and death . for the devill , well knowing , that the proceedings of christ through the gospel , in judging and condemning men , will be according to what they have and know , and not according to what they have not and know not ; so as , those that are without law shall perish without law , and those that are under the law , shall be judged by the law , and where there is no law made known , the disobedience to such unknown law shall not be imputed ; as it is written : where there is no law , there is no transgression : hence is it , that in his temptations and assaults , with which he approaches men that are subjects unto christ , under his first dispensation or the birth of natural ight by him renewed and wrought out in their consciences , he does endeavour , either to make them reject , scorne , and withstand that work of the law in their hearts , so as in their operations , to preferre and adhere to the unrighteousnesse and uncleannesse of the flesh , before that righteousnesse and holinesse that christ requires of them ; or else so to over-value , trust and rest in their personal fleshly purity and holinesse , ( unto which they may and do oft attaine , under that first administration of christ ) as to become fixed opposers and resisters of the higher discoveries of christ , that are yet behind , and were to have beene made knowne unto them , if through this insobriety and impatience of spirit , they had not justly deprived and rendered themselves unworthy thereof . now this sort of sinners and corrupted consciences , when thus againe returned into a voluntary subjection unto satans kingdome and rule , ( being such who have sinn'd against and denied the lord that bought them ) are treasuring up wrath against the day of wrath , and the revelation of the righteous judgement of god , who , though they shall not be judged , for what they had not and knew not , as to the righteousnesse which they themselves were to have found in christs person for their justification in the sight of god , ( as shall those that are under the second dispensation , unto whom christ in this sense is revealed ) ; yet they do justly fall under the sin of unbelief , as well as the other , bringing down the guilt of christs blood upon their souls , through the unlawful use they make of their present attainments and personal righteousnesse , in which they harden themselves to the opposing and keeping off the manifestation of christs own righteousnesse unto them , so much as in the knowledge of him according to the flesh . the second sort of christs subjects , which the devil applies himself to , and attempts the gaining over unto his use and service , for the encrease of his dominion in opposition to christs , are those of the circumcision , children of the first covenant , who are the subjects wherein christ sets up and maintaines his rule and dominion by the law , the holy commandment delivered to them , in the knowledge of him according to the flesh ; into whose hearts he comes , as that stronger man , to the dispossessing of satan , and casting of him out as an uncleane spirit , who till then had beene prevailing over their minds to runne into all excesse of riot in the grosse uncleannesses of the flesh , whom now christ restrains , by binding him up , and in the roome thereof , bringing forth the fruits of his own indwelling presence in them , to the cleansing , sweeping and adorning of his house and temple , wherein he comes to live with them under the first covenant . satan perceiving how desperate his game is like to prove by this work of christ if he should in down-right termes attempt to bring such as these back againe , into the bondage of corruption , is willing for a while very much to decline that way , chusing rather to endeavour a returne into these cleansed , enlightened hearts , in the forme and appearance of an angel of light , that he may work death in them , by that which is good , seducing and beguiling them with subtilty , as he did eve ; by making their very conformity to the law , and the upholding thereof in power and credit in the conscience , to be not only the means of his re-entry with seven spirits worse then before , but , to serve as a strong-hold to resist and beat off christ , in his approaches unto the soul , in the glory of his second appearance , by fixing it in a hardnesse and implacable resistance , against the dawnings of that day and brightnesse of his coming . in this posture is the devil able to seat himself in the very temple of god , as god , shewing himself to be god ; whose coming into the heart is with power , with signes , lying wonders , and all deceivablenesse of unrighteousnesse , in all that perish and take pleasure in this kind of unrighteousnesse , and hatred of the truth . by this means , sin comes forth in the mysterious workings thereof , which lies dead amongst those under the first dispensation ( as it is written ; without the law sinne is dead ) taking its revival , as to this kind of its operation by occasion of the coming of the commandment , in power and prevalency , in respect whereof , it is said , the strength of sinne is the law : which strength being wanting in those that are without law , is the reason , that sinne thus considered , remains in them as dead : without motion or activity . for untill the soul , by the ruling power of the law , be brought into a kind of security ( in its own apprehension ) from all prevailing danger of fleshly impurity and uncleannesse , this kind of sinning springs not up in its force and vigour , working death by that which is undeniably good , through which it becomes exceeding sinful . in this security the heart of man is the more easily nourished up ; from the experience it hath of converse with christ in his own immediate personal appearance ; as those , luke , , . who upon this ground maintaine their confidence for acceptance with christ , saying , lord , lord , open unto us , for we have eate and drunk in thy presence , and thou hast taught in our streets ; finding themselves planted into him , as branches in the vine or good olive-tree , and so rendered righteous in the righteousnesse of their head and root ; which knowledge and experience , those under the first dispensation are strangers unto , being aliens from this common-wealth of israel . of this number are they , who after much enlightning , fall away , and draw back unto perdition , heb. . and chap. . with demas , hymeneus , and philetus , making shipwrack , both of faith , and a good conscience . in these kind of seducements , the devil hath beene long versed , who began this practice upon adam in his natural righteousnesse and purity , experiencing in his case , all that resistance that man in honour or at his best estate , standing but upon the root of his natural perfection , does signifie or amount unto , for the keeping out of sin , or the hindering it a second time from re-entry and revival , to the making of men sin over the same sin againe , after the similitude of adams transgression . thus the old serpent through this deceit is able to slay man againe , and work death in him , as fast as natural righteousnesse and holinesse renewed and revived , does give him matter to work upon this way . this mystery of iniquity is undiscernable at first , in the consciences of those , where it works ; who judge it to be their duty and obedience to the law , which they are performing , whilst in their very righteous and holy operation , they are made to serve a contrary interest unto christs , by going about to establish their own righteousnesse , not submitting to the righteousnesse of god : and so prove deceived and seduced through an unskilfulnesse of discerning in that which is good , to the despising and refusal of that which is a more excellent and enduring substance , for the fading glory of flesh , and the morning dew of natural righteousnesse ; wanting that wisdome which teaches to distinguish betweene the lawful and unlawful use , that is to be made of the law , and the eating and drinking of the body and blood of christ , worthily or unworthly . behold then the evil desire and lust that may and doth spring up in mans pure , holy and righteous nature , as by being under the dominion of the law , and living in subjection and conformity thereunto , he is striving to separate them whom god has joyned together in christs second appearance , and to uphold competition and opposition betweene those that should dwell together as brethren in unity , in the communion of the holy ghost : which counsel of god carries much contrariety in it , to mans natural desire and lust , which would faine get away with gods first word , the word of the beginning , heb. . . wherewith god at first visits man , refusing to stay to the end , and to hear and obey the second word , which god is pleased to have with him ( whereby he finishes and compleats his first operations in him ; declaring to him , his whole counsel ) whereunto the first dispensation is appointed only as a fore-runner , and therefore must needs be short as to that , which is the work of the second , being no otherwise intended from the beginning , but as a messenger or preparer of the way . hence we may see what it is paul means , rom. . and ch . . when he acknowledges that the law through the weaknesse of the flesh , though it have nothing in it which causes or is the author of sin ; yet it hath that in it , which sinne takes occasion by , to set up it self anew , and blossome forth againe in mans nature when renewed and restored to a conformity with the law which is spiritual , holy , righteous and good : for lust is capable to conceive in adams posterity thus renewed and set up afresh , as well as it did in himself at first : and lust when it hath thus conceived brings forth sinne , or an envying and contesting against the glory of christs second appearance , which sin being perfected , or come to its fixing of the mind in an unchangeable and implacable enmity thereunto , brings forth death , even that death which is spiritual and eternal ; so , rom. . such a carnal mind as this , is called death , as it stands in such an enmity to the spiritual mind , that it is neither subject to that law of god , which is the law of the crosse and spirit of life , nor indeed can be . thus ( saith the apostle ) by the coming of the commandment , sin revived , and died , and what was ordeined for life , i found unto me , to be unto death ; sin getting into its vigour and strength thereby ; assuring the soul , that it is here out of all danger , being begotten againe into gods own likenesse , wherein man was at first created , and having the visible characters thereof , shining forth in it ; written , not with inke , and on tables of stone , but with the spirit of the living god , and on the fleshly tables of the heart ; shewing it self a right change , and a real heart-work , above and beyond all that is accounted civility and morality , and above all notion and spirituality that is but head-work and fancy . what is now to be done , sayes the tempter , to this sort of men , but to perswade them torest here and praise and blesse gods word , that by this first visit and beginning , hath made so beautiful & glorious a change in their hearts & nature , as this is , wherof the experiences are so lively and refreshing ? ( especially when reflection is made upon what they are changed from , when brought to this , and the way and means of attaining it ) which hath also the approbation and praise of visible churches and saints , and of the best men so judged by mans day , which makes them say , let us tabernacle here , with moses and elias , especially , if we be upon the mount , and brought thither by christ himself , transfiguring himself there before us . in this earthly building of the renewed natural man let us fix , and resist all dawnings and approachings of any higher or better state ; let this our ishmael live , was once the voice of abraham himself , that afterwards was perswaded to offer up his isaac , that was but according to the flesh . if we be prevailed with , to fix here , and live after the flesh , we shall die , rom. . . or enter and abide in those wayes of death , which make us enemies to the crosse of christ , and cause him in the end to swear , we shall never enter into his rest . as man therefore in the purity and holinesse of his natural will , may be using the law of god lawfully ( as we have shewed ) so also he may exercise himself in his own holy and righteous operations of mind and nature , in such manner , as may be quite contrary to the mind of god , and the true end of such conformity wrought in him unto the law : experiencing by this means , the evil that is incident unto a pure and uncorrupt state of being ; and that lust that is to be known only by the coming of the law. which evil desire or lust of man , in this state , is a covetousnesse which sets up idolatry in the highest streine , endeavouring to oppose christ in the spirit , by christ in the flesh ; by exalting the glory of his first appearance , above that of the second . sin in this sense , hath for the mother and nurse of it , mans natural righteousnesse , wherein he is apt to glory and be puffed up without cause , contrary to the true meaning of the law , which requires him indeed , to cherish and maintaine the natural righteousnesse and holinesse , therein and thereby ministred , ( whether considered , as it shines forth in the flesh of christ , or in their own hearts and consciences , in opposition to that which is the filth of the flesh , or to the resting in our own personal morality and vertue , before the law came to us : ) but authorizes him not or warrants him , to oppose herewith the crosse of christ , and the excellency of the knowledge of him crucified , or to resist , upon pretence of keeping that up , the coming in of the better and more excellent glory . when once therefore such a frame of spirit , as a root of gall and bitternesse is springing up in men , and that wilfully against manifest conviction and long contestation and patience on gods part , to bring them to another mind : at last they are brought by sad experience to find , that in their flesh dwells no good thing , but such as will be leaking out of this fleshly building of the first adam at its best ( if rested in ) and subject to corrupt : so that whilst with the mind , they serve the law of god , with the flesh they serve the law of sin : finding sin so farre from being perfectly overcome and subdued , ( as once they supposed ) that by degrees , it returnes upon them with greater force , then ever ; making them miserable men , as abandoned and left to its inroad and violence , without any possibility of being delivered from this death and wrath , that comes upon such wilful sinning : in which case there remains to them no more sacrifice for sinne , but an expectation of fiery wrath . howbeit , to repair this losse unto them , whilst they have their abode in this world ; the devil lets them have , as their reward , the praise of one another , and enables them to carry the world clear before them , to the oppressing and trampling down the righteous and spiritual seed , wringing out waters of a full cup to them . these are they , who prosper in the world , and encrease in riches , who have no bands in their death , but their strength is firme : who are in no trouble , nor are plagned like other men : but have their eyes standing out with fatnesse , enjoying more then their hearts can wish . they set their mouths against the heavens , and their tongue walks through all the earth , under the universal dominion and rule , which satan ( as god of the world ) hath , from one end of the earth unto the other . this great city or universal worldly spirit and rule under satan , sits as queene alone , and knows no sorrow , but with her fornications and sorceries bewitches the world and the inhabitants thereof ; exercising her universal rule and dominion over them , under various formes and administrations of government , till he come , whose right it is , and cast downe these thrones before him , receiving to himself dominion , glory , and a kingdome , that all people , nations , and languages should serve him , in a kingdome that is never to be destroyed . the principal means which god uses to bring in his kingdome , and oppose these counter-workings of satan , is , his setting up in the person of christ , a bruised , broken crucified man ( that humbled himself to the death of the crosse , suffering without the gates of jerusalem ) as the mighty power of god , by which , to destroy the power of the devil , and bring to nought the wisdome of the wise , and the understanding of the prudent : as those foolish and weak things of god , in mans eye , which he hath chosen to confound the great and mighty things of the world : and as those base and despised things , that are not , which he hath chosen to confound the things that are fairest in shew and appearance . which weapons of christs warfare though mighty through god , yet being despicable and weak in the eye of satan and to the discerning and judgement of men , they are thereby the more harden'd and encouraged to contest it out with christ , till at last they come to be trampled under his feet , like mire in the streets . chap. xx. concerning death to sinne and life to righteousnesse , considered as well in the distinct branches and parts thereof as in its full extent and comprehensivenesse ; together with the discovery thereby , of that which is counterfeit , hypocritical , or otherwise defective . the summe of what we have beene treating of , in the preceding chapters that concerne the work and rule of christ whether in the natural , legal , or savingly beleeving conscience , as also the saints conformity with christ in his death , ( the discovery wherof , this chapter had immediately and more orderly succeeded , but that i was unexpectedly prevented in it , by the presse , ) may very well be reduced unto the two general termes of mortification and vivification , or of our dying unto sin , and living unto righteousnesse , rom. . and this according to the kind and measure of grace received , whether common or special , temporary or everlasting . for in what ever conscience christ works and gains so farre reception as to be hearkened unto and obeyed , in the voice or ministery he holds forth himself by , whether upon the termes of the first or second covenant , the necessary consequent thereof , is , a departing from sin and an eschewing of evil ; as saith the scripture , rom. . . know ye not that to whom ye yeeld your selves servants to obey , his servants ye are to whom ye obey , whether of sinne unto death , or of obedience unto righteousnesse ? so as the service and obedience ye yeeld unto the one , frees and delivers you from the subjection ye were held in , unto the other ? for those that are servants of sinne , are free from righteousnesse , or dead to it ; as on the contrary , those that are servants unto righteousnesse , obeying from the heart the teachings of christ in any of his three-fold dispensations before mentioned , are free from sinne , and become dead unto it , according to the law they are under , or the manner of the working thereof , in several measures and degrees , experienced in any such conscience . now that which we are to understand by righteousnesse , ( whose servants we ought to be , and whereunto we are to yeeld our subjection ) is , the image of god , formed and set up in the second adam , or person of the mediator , propounding it self to be received and entertained by man since the fall , upon the foundation of a new entercourse and converse betweene god and men , which he hath obtained freely through his owne blood , shed as a ransome for all , whereby also the natural conscience is purged from dead works , and fitted againe for the service of theliving god. this image of god ( consisting in righteousnesse and true holinesse ) hath power ( as it lives and dwells in christ ) to dispence and give the communication of it self in part or in whole , according to the nature of the ministery and the manner of administration by which it is conveighed into the heart and conscience ; so as if this image of god be but as the word and voice of god in the mouth only of servants whether angels or men , unaccompanied with the personal presence of the sonne himself , it hath one kind of operation and effect , intimated , esay . , , . by that voice of the lord , or word of god in the mouth of servants only , crying in the wildernesse-condition of mans corrupt nature and degenerate state , ( as he is dead in trespasses and sinnes ) prepare ye the way of the lord , make streight in the desert a high way for our god , and the glory of the lord shall be revealed , and all flesh shall see it together ; declaring herein , this preparatory dispensation which tends and leads unto christ in his first appearance , as he is god manifested in flesh ; in which respect it is , that all flesh can see him together ; for as to his second appearance , he dwells in that light and immortality which no flesh can approach unto , which no man hath seen or can see , as he is a meer natural man. this forerunning ministery unto christ we may also take notice of , luke . . after these things the lord appointed other seventy , and sent them two by two , before his face into every city and place whither he himself would come ; saying unto them , v. , . he that heareth you , heareth me , and he that despiseth you , despiseth me , and he that despiseth me , despiseth him that sent me ; and the seventy returned with joy , saying , lord , even the devils or uncleane spirits are subject unto us through thy name ; that is to say , that sort of devils that dwell and act in hearts unswept and ungarnished , wollowing in the pollutions of the world , the grosse and foul abominations of corrupted nature . for there is another sort of devils that delight to rest in swept , cleansed and garnished consciences , and to come in there , whence the other have beene cast out , with whom also the same that dwelt there before as transformed into angels of light , can find an unsuspected re-admission , in order to more closse and dangerous designes then ever ; which the scripture takes notice of , luke . . the same thing is darkly intimated in the case that was brought before the disciples , mat. . v. , &c. to . concerning the devil in the party there mentioned , propounded to them as by vertue of their power to have beene cast out : and the text sayes , that the disciples could not cast him out ; first , because of their unbelief ver . . and secondly , because , saith christ , this kind of devils are to be cast out only by prayer and fasting ; or by the power of the son himself , as he openly triumphs over all sorts of devils whatsoever in the vertue of his grave , signifying hereby to his disciples the need they stood in , of that faith which had power over this sort of devils as well as the other . thus then by the mouth and hand of servants , whether angels or men , ( as is plaine in the case of the centurion , acts . ) going forth in the name of christ , men may be , and are brought out of their corrupt , degenerate state , devils in their proper appearance as uncleane spirits being cast out of them , their hearts cleansed , their consciences purged and made meet for the service of righteovsnesse , for the worshipping of the true and living god , without ever conversing immediately with the son himself so much as in the knowledge of him after the flesh , as to the life and power given forth in that ministery ; not as yet partaking of those higher and greater priviledges which all they do in whom and to whom the sonne is pleased to communicate the image of god by the ministery of his own personal presence , though it be but in his first appearance , wherein all flesh may see his glory together . this light either by the inward ministery of angels , or by the outward ministery of the word , is that which enlightens every one that comes into the world , john . . setting up such a work of god in the conscience , rom. . and of the law written in their hearts , as sets them free from the service of sinne and bondage of corruption , and qualifies them for the service of righteousnesse and of the true and living god. all which though it be in it self ( simply considered ) but the effect and operation of common grace , and that which may be fallen from , yet if withal , there be cast into and found in such a heart that seed of heavenly manhood ( though yet unawakened as to the exercise of its spiritual sences , as in paul when a persecutor : ) which brings along with it the things accompanying salvation , this soul is so farre on-ward of its journey towards heaven by this legal work and first covenant-state of principles and life enabling to walk as a man , that it is said to be near to the kingdome of god ( in the young man's case in the gospel ) in a posture , ready to receive the higher discoveries of christ and communications that are inseparable from his own personal presence , considered either in his first or second appearance . but however it be as to this , the general benefits of christs death communicated in his legal dispensation , as he is the minister of circumcision , puts all men again upon their trial , whether they will chuse to go backward or forward , and takes away the occasion of using that proverb in israel , ezek. . wherein it was objected against god , that the fathers had eaten sour grapes , and the childrens teeth were set on edge . for by the meanes of this ministery renewed unto man in the blood of christ , he laies his claime now to all souls , as his by purchase , saying , all souls are mine ; giving them admittance upon this score , into the favour of a new parley and entercourse as to a full and final reconciliation with god ; so that now it is he that eates the soure grape , whose teeth only are set on edge , jer. . , . and unto whom the guilt of the fathers sins are imputed . by this meanes then man is put upon his trial againe , whom he will hearken unto and obey , whether the law of righteousnesse , christ in his first ministery thus visiting him , and coming freely to his rescue and redemption , setting up the candle of the lord in his very bowels to search his inward parts ; or else yeeld himself up to the motions and perswasions of sin and satan , to continue and abide under the bondage of his corrupt state , or to be againe entangled with it after a good degree of escape from the pollutions thereof obtained , whereby he is rendered altogether inexcusable ; especially when this good will of god , as to reconciliation and a new treaty , is tendered freely , without any obligation on his part to shew so much grace to fallen man ; tendered likewise upon promise of communicating more , and making farther discoveries , where this little is well received , faithfully obeyed and rightly used for the end unto which it was given ; as well as accompanied with threatenings not only of denying more grace upon the evil reception and ill use of this , but even of taking away againe this which he hath . the benefit then which all under this ministery have by christ , is the non-imputation of sinnes past , upon condition of future obedience and faithful walking with god in the light received , to the yeelding themselves obedient servants to this righteousnesse , ( made known to them , in order to lead them forward to higher attainments , ) without hearkening to the motions of sin on the left hand , for the bringing them back againe under the bondage of corruption ; or being prevailed with by the motions of sin on the right hand , for the taking off their eye from the mark set before them , and causing them to swerve from the faith , by stopping up the passage towards the glory of christ in his second appearance ; the inseparable benefits and priviledges whereof , they are capable to be sharers in . the second ministery then , in and by which , righteousnesse or the image of god in the second adam , is dispensed and given forth unto men , is by the mouth of the sonne himself speaking on earth , in the administration of the first covenant , as the image of god shines forth in the face of christs natural man ; or , as he is god manifested in flesh ; where all flesh together may behold his glory and sit downe at table with him in this his presence , eating the same spiritual meat , and drinking the same spiritual drink ; that is to say , feeding mystically upon his flesh , and drinking his blood , so as through the vertue of this living bread and drink , ( which is angels food ) they may attain unto , and be nourished up in a life of righteousnes , ( like unto that of those young men , john . . who were strong , through the word of god thus dwelling and abiding in them , wherby they had overcome the wicked one , as to all fleshly impurity and filthinesse ) partaking also of other choice benefits and priviledges , which those under the first ministery are meer strangers unto , and have scarcely the shadow or tasts of . for as christ and they are knit together in this sort of marriage-union , they all together make but one flesh , one bread , and one body : he as the husband , and they as the spouse , each retaining the properties of those relations , wherin he as the head , husband , & good olive-tree , or true vine ; and they as the branches , spouse , or living members , in this his mystical body , have all things in co-partnership each with other ; so as all the glory , beauty , comlines and perfection which is christs according to the flesh , that is not incommunicable , is theirs . they have the righteousnesse of this his natural perfection , wherein he fulfilled the law , imputed unto them in his right , and made theirs , for their justification in the sight of god , over and besides the indwelling life of it , working in them , as their personal inherent righteousnesse , for their sanctification . both which , those under the first ministery fall short of , and experience not , until by advancing forward out of that condition , they come to attaine this first marriage with christ . this union with the beautiful fruits thereof that are brought forth betweene christ and the children of the first covenant , is spoken of , zach. . where also is declared , how it may be broken againe , ver . . signified by cutting asunder his first staffe , even beauty , ( as that covenant , wherein he had put his owne beauty , the comlinesse of god upon them ) whereupon the holy flesh passes from them , and then the next newes of them is , they are selling christ for thirty pieces of silver , ( something that gratifies their natural desire ) and in their spirit , crucifying the sonne of god afresh , whereupon he cuts asunder also his other staffe , even bands , dissolving that first marriage-union , and so at last , the difference grows up to a perfect loathing of each other , and a final separation , as himself testifies there concerning their very pastours and leaders , v. . my soul loathed them , and their soul also abhorred me . yet this sort of men are brought in , as at the last day , confidently claiming admission into his heavenly kingdome , as their undeniable right ; challenging him upon this their intimacy with him , in marriage-union and cohabitation , and so , taking it exceeding strangly to find him shutting up the door against them , who have so much to plead for their entrance : lord , lord , ( say they ) open unto us , for , have not we eaten and drunk in thy presence ? have not we prophesied in thy name ? and in thy name cast out devils ? and in thy name done many wonderful works ? but he will professe unto them , i know you not , depart from me all ye workers of iniquity : who under all these choice priviledges and bountiful dealings from me , have made your selves guilty of my body and blood , by eating and drinking unworthily , and not answering the end , for which so great mercy was vouchsafed unto you . we say then , that this second way of communication of life and light from christ , simply and singly considered , as distinctand separate from a higher , more intimate and better union , imports no more still then that common grace or salvation , flowing from christ , as he is the root & father , to the seed which are by the law , or children of the first covenant , in the highest partakings and enlightnings thereof , heb. . , &c. in which sense christ sayes , he is the bread that gives life unto the world , john . . whereby they are admitted into his conjugal presence and converse , as he becomes their bridegroome and husband , to the keeping up of his dominion and rule in their hearts by the law , and upon the termes of the first covenant ; all which may faile , be broken , and end in the highest loathing of each other , through their committing greater abominations after such enlightenings and conjugal converse , then those of sodome on the one hand , or those of samaria on the other ; ezek. . , , &c. and therefore the author to the hebrews , chap. . , . tells this sort of enlightned ones , what a sad and cursed end they may come unto , unlesse there be laid in them the foundation of a better hope , by reason whereof he might see cause to perswade himself better things of them , even things that accompany salvation . the benefits then which thy have by christ , that are under this second ministery , do farre exceed any the first ministery affords ; forasmuch as these are knit unto christ in a marriage-band , ( though capable of divorce ) having thereby given unto them an interest in his person and personal concernments ; so that his righteousnesse as answering and fulfilling the law , is made theirs for their justification in the sight of god , and to the setting of them right againe in the court of gods justice , as innocent persons , upon the termes of the first covenant , the law being satisfied on their behalf , by another ; which benefits and priviledges neverthelesse are not given unto them absolutely and immutably , but conditionally , as is truly asserted by those that plead for this general redemption , without going farther or higher : and for a common salvation ( or state of legal righteousnesse ) depending upon the obedience and faithfull walking of the creature , in and under such light received , as to the continuance thereof . this sort of justification of sinners then , is not absolute ; nor is the interest that such have in christs sacrifice , for the remission of sins , so sure and immutable , but that upon their falling away and sinning wilfully , heb. . . they may justly be denied , and for ever deprived of the benefit thereof . and this they come to , by hearkening to the motions of sinne on the right hand , to the resisting of the holy ghost , and rejecting the glory to follow , the life eternal that is to come , by staying and fixing on this side jordan , without desire or care to passe over into the true land of promise which is their rest , ( upon the same pretence with the two tribes and half , that liked better to remaine short of canaan , as being taken with the fruitfulnesse and commodiousnesse of that countrey , for cattel ) pleasing themselves in the enjoyment of fleshly excellencies and glory : which they esteeme so high , as to be willing rather to sell and part with christ , ( as he did , that sold him for thirty pieces of silver ) stumbling at that stumbling stone , and going about in the meane time to establish and keep up their owne righteousnesse in its credit and authority , not only against the filthinesse of the flesh , ( which lawfully they may ) but in opposition also unto the righteousnesse of faith , which is highly displeasing to the father , who calls for this isaac to be offered up , and warns that this earthly canaan is only to be sojourned in , and that therefore a more heavenly countrey should be in our eye and desire , even a city that hath foundations and immutability in it , whose builder and maker is god. from this legal or first-covenant frame of spirit , as exalting it self in opposition to the life of faith , do arise and spring forth the sinnes of unbelief , to the resisting of the ministery of faith or the new covenant , & endeavouring either to keep out the life and light of the righteousnesse of faith , or ( if the dawnings thereof break in upon them , whether they will or no ) to crucifie and trample it under foot , as an unholy thing , and to oppose to the utmost , the life and power of christs second coming ; though by so much as is witnessed in the first , they may discerne as in a type and figure , that glory that excels and is to follow ; and that this second dispensation , or first appearance of christ , in its proper use and tendency , is ordained as a preparatory and forerunning help and furtherance thereunto . this sort of sins , are properly sins of unbelief , or against the life of faith ; called the hidden works of darknesse , cor. . . that may lie undiscovered and unsuspected under the purest forms of godlinesse , and a very fair shew in the flesh , of a practical blamelesse righteousnesse according to the law. by the very good works and consolations , such consciences experience under the law , sinne works death in them more easily , even a fixed enmity against the righteousnesse of faith , becoming thereby exceeding sinful . of this sort are the sins that revive and get strength by the coming of the commandment , ( and die not , till we become dead to the law , by being crucified with christ ) which till the law come , are unknown as to any experimental discerning of them , by those that remaine under the first ministery ; who in the utmost of their transgressings , do sinne only against the sonne of man , or christ in his first appearance ; but these sinne against the holy ghost , or christ in his second appearance ; and by such sinning , forfeit the benefit of all their enjoyments . the third and last ministery then , in and by which everlasting righteousnesse is conveighed , and the image of god set up in the heart , in an immutable and incorruptible state , is that , wherein is exhibited to us the glory that follows , that is to be beheld with open face ; the seed of promise , borne of the free-woman ; which is the younger , and comes after both the former dispensations , as the end for which they were given and are kept on foot . this ministery is exercised by the mouth of the sonne himself , speaking from heaven , to the shaking and removing of the former heavens and earth , as of things that are made ; that this kingdome that cannot be shaken , may remaine ; into which christ is ascended , as received up into glory , made higher then the heavens , and set downe on the right hand of the majesty on high , in that light and immortality which no man hath seene or can see , but those only who are admitted to enter within the veile , through their conformity with him in his death . those that are under this ministery , do stand possessed of farre higher and richer benefits and priviledges then any do arrive unto under the first covenant ( having also all that they have under that ministery ) being joyned so near unto the lord that they two are but one spirit , cor. . . or heavenly manhood : the one in the relation of the husband , the other of the bride , the lambs wife , who hath made her garments ( the sine linnen which is the righteousnesse of the saints ) white in the blood of the lamb : which robes are neither given unto , nor put on by any but the hundred fourty four thousand , rev. . that are the true virgins and followers of the lamb whither soever he goes ; leading the true , immaculate , unchangeable life of righteousnesse , which is peculiar unto them from all the world besides . the benefit of these robes , they have in a twofold consideration ; first , as they are worne by christ in his owne person , made white by himself in his owne blood , when he offered up himself without spot unto god , by the eternal spirit ; which is imputed to them for justification , irrevocable , and never to be blotted out ; over and besides the benefit of his legal righteousnesse , for their justification upon the tenour of the first covenant ; and secondly , as they are worne by themselves , for their owne personal inherent righteousnesse , and sanctification , as washed againe in the blood of christ , by a sprinkling thereof upon every one of their hearts , to purge them from all evil conscience , as they become planted into a likenesse with him in his death , over and beyond the washing of their bodies with pure water from the filthinesse of the flesh , which is the first-covenant-sanctification , purging them only from the evil conscience opposite to that ministery . this then is the righteousnesse of faith , or of the second and new govenant , consisting ( as we have shewed ) in that newnesse of life and operation , which never leaves untill it hath brought downe mans first activity , or way of acting by himself alone , into the very grave of christ . and we are farther to consider , that this righteousnesse of faith may have a hidden and relative being only , in the heart of the elect , separating them unto god from the womb ; and not yet bring them into reall and actuall union with christ in his spiritual headship , nor appear for a long while in its own proper manifestation , or be so much as an operative seed of life , taking the soul in any active way , into co-operation with it self : but at most , is only comprehending and preserving it from the evil of falling into the great transgeession , or sinning the sin unto death . so then , whilst this holy seed thus lies at the bottome , as it were , the person in whom it is , may be carried forth in the life of other principles , to the exercise of all good conscience , from first to last , under all the three ministeries ; as it was with paul , whether considered as in those principles , wherein he was alive before the law came ; or those wherein he lived under the law , in a conformity to it ; or those wherein he lived by faith , in newnesse of life and operation , after he became dead to the law ; counting all things lesse and drosse and dung , phil. . which he had till then experienced ( how great and glorious soever his receivings and attainments had beene ) as fit to be left behind , that he might presse forward , through a conformity with christ in his death , to the glory of the resurrection from the dead , as the mark of the price of his high calling , wherein true perfection and lasting blessednesse consists . where the image of god in this third and last sense , stands but in the least relative kind of union with any heart , there the foundation is laid , which is mentioned , tim. . . where it is said , the lord knoweth them that are his , bearing with , and passing by all their evil carriages towards him , in the times of their ignorance and unregenerate state , not suffering the destroyer to enter and utterly to make an end : but because of this new wine that is found in the cluster , god saith , destroy it not , for a blessing is in it . and though this hidden being which everlasting righteousnesse hath in the soul , to the separating of it unto god from the womb , be not that which does actually invest such persons , so much as with the priviledges and blessings of the first covenant , or give them a personal right to them , ( all which depends upon the marriage-union actually to be contracted betweene christ and them , when they are so joyned as to be made one flesh ) yet the sanctification that passes upon the soul , or separation that is made of it hereby from the womb , keeps it from wilful sinning against the grace of the new covenant , and righteousnesse of faith ; as appears in solomon , who in the midst of his greatest declinings and falls , had this wisdome lying at bottome , and keeping him from final apostasie , as the book of ecclesiastes at large declares . so also in paul , this was evident , who confesses in this respect , that god shewed mercy to him who was the worst and greatest of sinners , because that in all that contradiction and opposition to the light of faith and of the new covenant , wherein he became a persecutor and a blasphemer , he was ignorant and unaware . i did it ignorantly , sayes he , tim. . . and elsewhere , when called before the magistrate , acts . . i verily thought with my self ( sayes he ) that i ought to do many things contrary to the name of iesus of nazareth . by this seed then of saving faith , whereby he was separated from the womb , he was preserved from the great transgression , or sinne that is unto death . and in this sense we may safely understand that scripture , luke . , . into what house soever ye enter , first say ; peace be to this house : and if the sonne of peace be there , your peace shall rest upon it : if not , it shall turn to you againe . so that no peace or durable blessednesse hath commission from god to rest upon any heart , but where this seed is , through which the saints are separated unto god , from the womb . the witnesse then which results , and presents it self to our thoughts from this view of things , is this ; that dying to sinne and living to righteousnesse , considered only as the effect and birth of common grace , or life from christ under the first and second ministery ( singly and apart from the effect and operation of saving faith , which is proper to the third ministery alone ) does amount to no higher a work in the conscience , then what may and will fail . and yet this mortification and vivification thus produced in the heart , is not only real , but all such attainments and receivings as these from christ , with all the benefits inseperably accompanying his indwelling presence in the soul , by his first appearance , are ( as they are called ) ezek. . , . his owne comelinesse , which he thinks fit to put upon these children of the first covenant ; which they notwithstanding , unwarrantably trusting unto , and resting in , do thereby commit iniquity : and that , such iniquity , as that thereupon , all their righteousnesse which they have had and done , shall be no more remembered : but for the iniquity which they thus commit , they must die ; ezek. . . as found opposers and fighters against the brightnesse of christs second coming , under pretence of upholding and adhering unto the life and glory of his first . the defect therefore of these mens saintship or sanctification , lies not in this , that it is false , counterfeit , hypocritical , or head-work only , and unanswerable to the rule , or holy commandment given unto them . for in all these respects , it may be and is oftentimes free and faultlesse , in the experience of those that have it ; who in great sincerity and zeale , are servants unto righteousnesse and enemies unto sin , in the two first ministeries , and upon the termes christ therein exhibits himself unto them : who yet for all this , stumble at the stumbling stone , and fall at last irrecoverably ; by setting up the work of god wrought in their hearts , either under the first or second dispensation ( where it only obtaines the place of a part or branch , in reference to the whole ) in a direct opposition to the coming on of the whole , in the third and last dispensation ; as well knowing that when that which is perfect does once come and take place , then that which is but in part ( and in that sense , imperfect ) must be done away : which such minds ( so principled as they are ) can by no means bear , being fixedly and utterly unwilling ( where saving faith is not at the bottome ) to part with and forgo these small pearls , whereby to make purchase of the great pearle , which comprehends all the parts in it self , and that after a more excellent manner , causing them to be enjoyed in a more excellent way they before , and in more abundance . so that the very holinesse in kind , is not lost , but is perfected and fulfilled , as we have at large shewed . and therefore the apostle paul , cor. . treating of grace and the gifts of the spirit under both these considerations , ( first , as the manifestation thereof is given in common to every man , to profit withall , dividing unto every man , severally , as he will ; or secondly , as there is a giving forth of this spirit , in a more excellent way of life and grace , then what the best gifts , given several and apart , do amount unto ) exhorts unto the acknowledging and retaining of both these , in a consistency and loving harmony together , as making but one body , or compleat fulnesse in christ : which he calls love ; chap. . expressely asserting , that all gifts of the spirit how good and reall soever they be , yet considered , as they are several and in part only , will leave the possessors of them , little better then sounding brasse or tinkling cymbals ; for they will not last or endure to the end . the apostle hereby intimates unto us , the evil use that may be made of good and spiritual gifts , when either the parts agree not amongst themselves , ( but the eye sayes to the hand , i have no need of thee ; or the head to the feet , i have no need of you ) or when the parts , considered as several , conspire together against the whole ; as the body against the soul , the forme against the power of godlinesse . when therfore the gifts of the spirit are given several ( as they may ) without the seed of saving faith accompanying them , how high and heavenly soever they may seeme to be , they are but common grace , and may be fallen from , and so those may perish that have them . but where such gifts are followed with that farther work in the soul , which is the proper fruit and effect of the third ministery , containing in it things that accompany salvation , then those very gifts ( hereby washed in the blood of the lamb ) do change their fading and failing property , and become saving and everlasting . in the righteousnesse then of faith , both the former righteousnesses are fulfilled , and established upon better principles and promises , then those of the first covenant ; to the making the possessors thereof , heirs of god , co-heirs with christ , and so , partakers of the divine nature , entering them into the glory that is within the veile , and setting them downe with christ on his throne , as he is set downe with the father on his throne , in the fulnesse and perfection of both creations , having all power in heaven and in earth , put into his hand . this is the mortification and vivification , the dying to sin and living to righteousness , witnessed unto by the scriptures , and shining forth in the face of christ , as the truth that is in jesus , ( unto which we are made conformable , by being planted together with him , in the likenesse of his death and resurrection ) comprehending in it all that righteousnesse and holinesse , which is but in part , and is upon right grounds , pleaded for , either by the natural or legal conscience , and holding forth ( over and above ) that which is higher , and of a better and more durable kinde , then theirs . but however it be , that the defect and miscarriage we are speaking to , that is incident to natural or legal righteousnesse , lie not in this , that it is counterfeit or hypocritical , but that it is that which is but in part , and which therefore does unwarrantably exalt it self into a competition with , or opposition to the whole : ( as it comes to passe in those who make such ill use of christs first appearance , as thereby to resist and keep out his second ) yet we are neverthelesse to acknowledge , that there is much counterfeit work to be found in the world ( as daily experience sheweth ) both as to light & practice , principles and converse , amongst those that pretend fair to be great proficients in that righteousnesse and holinesse that makes up the answer of the natural or legal good conscience , who do not truly live in the principles of either of these states , but make a flourish with meere notion , head-work , and light without heat , together with some overly performances , as desirous of a share in the praise of men ( with those who truly live in such principles ) by a meere outward plausiblenesse in converse , whilst their inward part is full of ravening and wickednesse . others also that are unsincere and faulty in their very principles , we are to discover and lay open , for the preventing of the deceit , with which under these , the devil lies in wait , to insnare and turne men aside from the trvth . this sort of men , in whom are found these corrupt principles , ( whereby they become men of corrupt minds , reprobate concerning the faith , speaking lies in hypocrisie ) the scripture expressely takes notice , and warnes us of , above all the rest , as the great engines the devil makes use of for the instillation of his doctrine , by faire speeches , to the deceiving of the hearts of the simple . since therefore there is such deceivable work kept on foot in men , by that grand impostor satan , and that under pretence of their dying to sin , and living to righteousnesse , in many feigned shews of mortification , forbidding of marriage , and commanding to abstain from meats , ( which may be received with thanksgiving , by those who believe and know the truth ) which things have indeed a shew of wisdome , in will-worship and humility , and neglecting of the body , not in any honour to the satisfying of the flesh ; all which is so far from being comprehended in the righteousnesse revealed by the gospel , as any part of it ; that under a counterfeit shadow and similitude thereof , it stands in direct opposition thereunto : begetting in the conscience such a dying unto christ , or the spirit of truth , as imports , and plainly speaks forth a living unto antichrist , or the spirit of lies and fashood , prophesied of , as that which with great confidence will be obtruded by the witnesse and practice of divers in the last times , tim. . , , . and elsewhere ; since ( i say ) these things are so , i have held it my duty in very faithfulnesse unto the truth , not to passe by the same in silence , without giving my testimony against all such deceitful workings in those ; who having departed from the faith ; give heed unto seducing spirits , speaking lies in hypocrisie , or in feigned resemblances unto truth . of such the apostle speaks , cor. . for whose sake he was exceeding jealous , lest the corinthians , through their influence and subtilty , should be corrupted from the simplicity and chastity of mind , which they ought to bear , as chast spouses unto christ , their one husband , v. , . such ( saith paul ) are false apostles , prophets and professors of christ , transforming themselves into the appearance of christs true witnesses and followers : and no marvel ; for satan himselfe is transformed into an angel of light . therefore it is no great thing , if his ministers be transformed as the ministers of righteousnesse , taking upon them to personate true mortification , or dying to sinne , and true vivification or living to righteousnesse , whose end shall be according to their works , ver . , , . this sort of men , as appeares in the examples of hymeneus and alexander , have been once enlightned , and through the receivings of grace and attainments under the first covenant , have had that which the scripture calls faith and a good conscience , tim. . , . who notwithstanding , do put away their good conscience , and concerning faith , make shipwrack ; being the adversaries on the one hand , which paul exhorts timothy to maintaine a good warfare against , as well as against the teachers of the law on the other hand , who ( being ignorant whilest they are under the law , how to pursue the true end of it ) run out into unprofitable , heady disputes , and endlesse questions , ( having once turned aside unto vaine jangling ) understanding neither what they say , nor wherefore they affirme , v. , , , . but stumbling at that stumbling stone in sion , and rock of offence ( to enemies rom. . . but of defence and salvation to his chosen & beloved ones , psal . . . the same christ becoming to these , a sanctuary or place of refuge : to them , a stone of stumbling , even to both the houses of israel : a gin and a snare to the inhabitants of the earthly jerusalem , isa . . who going about to establish their own righteousnesse , do not submit unto , and so fall short of the righteousnesse of god , rom. . . both these sorts of men , on the one hand and the other , upon distinct accounts , are to be reputed enemies to the truth , in the spirit and power thereof : as is at large set forth , tim. . the first of which are also meant and described , tim. . . where they are said to be those that are departed from the faith , through giving heed unto seducing spirits , and to inspirations of devils , in those transformed ministers of satan , cor. . . who labour to vent the doctrines of devils , ( such as devils either are authors or objects of ) through whose ministery they come to have itching ears formed in them tim. . . ready to hearken to all that the serpent , transformed into an angel of light , presents to them , by way of instruction , and under colour of divine inspiration ; as taking upon him the prophetical office of christ , and thereby undertaking to carry them forward to what is more spiritual , and to heighten them in their experiences of what spirit and power is . in this very way he offered to impose upon , and deceive ( if it had been possible ) christ himself , when ( perceiving that all the literal religion , and legal worship of the jewes would not hold him , but lay short of his light ) he shewed him all the kingdomes of the world , and the glory of them , ( the utmost creaturely perfection or natural glory , which he was able to give the prospect and representation of , in his own angelical nature , being of that highest rank of creatures in the whole first creation ) and that in a moment or the twinkling of an eye , saying , all these will i give thee , or make thee to live in , if thou wilt fall down and worship me . this temptation then which christ resisted , these seduced ones fall under and are snared and taken with , to the making of them love and believe a lie ; and to yield up themselves in a fixednesse of service , duty and love unto this false spirit , as unto christ the true prophet . and the better to induce them hereunto , and strengthen them in the beliefe of a lie ; satan in this his coming as an angel of light , is accompanied with power , with signes , and lying wonders , acting the part of a great friend and favourer of all that is spiritual , heavenly and high ; not opposing at all , their having the understanding of all mysteries , and all knowledge , yea , or their having of all faith , to the working of miracles , or removing of mountaines ; their speaking with the tongues of men and angels , but unto all these attainments he is conducing , as much as in him lies , in all deceivablenesse of unrighteousnesse to serve his designes , by gaining the greater credit and authority hereby in their hearts and affections ; and so , the more unperceivably beguiling and winding them over into the belief of a lie , and that in a point of highest concernment unto them ; prevailing with them to receive him in their love and affection , even that adulterous spirit , and deceiver of the nations , in this his angelical brightnesse , instead of christ himselfe the spirit of truth and son of the living god , and that , considered as shining forth in the glory of his second coming . in consequence hereof , he makes them to resigne up all the powers and operations of their minde absolutely into his hands , in obedience to his dictates and inspirations ; upon which they hold themselves obliged to be alwayes waiting , in the posture of passive silence , in a counterfeit imitation of the true conformity unto christ , in his death and resurrection . so then by this meanes , the devill is found sitting in the temple of god , as god ( to the apprehension of those who thus possesse him , ( or if you will , whom he thus possesses ) as also to the imagination of others , their deluded proselytes ) where he is opposing and exalting himselfe above all that is called god. and as in former times , by jannes and jambres he withstood moses , through a lively and skilful imitation of his works and miracles , so in the latter dayes by such instruments of his as these , he shall resist the truth , to the causing of many to stumble and be offended thereat , for the resemblance sake which this false spirit is able to forme of it . which false and counterfeit appearance of his , ( as we have said ) the scripture sets forth and describes under these two heads , mortification and vivification , with a character of condemnation upon them , in the very description made of them . such mortification is spoken of , tim . . in the case of hymeneus and philetus , whose word is there said to eate like a canker : intimating , what kinde of mortification , the word by them ministered , did produce ; even such a one , as is caused in the body by cancerous humors , carrying certaine mortality in it , if not timely prevented ; not being a mortification in order to health and life , but unto unsoundnesse and death . these teachers with their followers , are men of corrupt and unchast mindes towards the true lord and husband , under all their abstinence and seeming mortification . againe , tim. . . this mortification is called the searing of the conscience with a hot iron , importing the dead and insensible frame which thereby is brought upon the minde , to any other delight , love or desire , save only towards this false spirit , with whom it is as it were bewitched , to the contracting a spiritual benummednesse and coldnesse to all other lovers whatsoever : to the world , and all seen things or bodily objects , answering unto the lust of the flesh , the lust of the eye , and the pride of sensual life ; yea , and also to christ himself , the true and living god ; so as to become past feeling in the case of any checks , accusations , or reproofs from the spirit of truth ; in order to a totall and full resignation of themselves up to the dictates , inspirations and commands of this false and seducing spirit . in this sense and on this account , we may finde men giving their bodies to be burned , cor . . yielding up themselves , to be deprived of all their natural or sensual comforts ; yea , many times , the most lawful of them : thereby offering themselves up , as in sacrifice , unto these satanical flames , wherein they are in danger to be everlastingly burning , as in a fire that can never be quenched . for this searing of their conscience as with a hot yron , is but the first fruits in these sons of perdition , of that resurrection into everlasting contempt , designed unto such vessels of dishonour : as on the other hand , the true mortification and resigning up of the natural will and desire to christ , is the first fruits in the true sons of god , of their resurrection into everlasting life . this sinne of their under the gospel , as it is more spiritual , seems to be pointed out to us by that sinne under the law , committed by those that offered up their children to molech , causing their sons and their daughters to passe through that material fire , and to yield up their very bodies ( in the most literal , outward sense and acceptation ) to be burned , in that sacrifice , jer. . . which was expresly prohibited , lev. . . and they threatned with death that should be found practisers hereof , chap. . , . yea , if men be found conniving in such case , as loth to discover the offender , god farther declares that he himself wil come forth in his wrathful appearance or face , to do execution , as it is written : v. , . if the people of the land do any wayes hide their eyes from the man , when he giveth of his seed unto molech , and kill him not : ( or cause not execution to be done upon him ) then will i set my face against that man , and against his family , and i will cut him off , and all those that go thus a whoring after molech . this just judgement and severity of god , in his proceeding against this sin , as practised in that lowest and most literal sense under the law , will be found in the issue , not to be lessened or mitigated , but rather much heightned and raised , to appear in a more flaming execution of vengeance upon all such in whom this sin finally takes place , in a more sublimated and spiritual way , to the offering up of their own living bodies and the sensual comforts thereof in a strange fire , to the devil ; which they ought by fire from heaven , taken off the true altar , christ , to have offered up in sacrifice unto god , rom. . . secondly , the same scripture tim. . , . that intimates this way of mortification , does also mention the proportionable vivification accompanying it , called there the resurrection , which such false guides do affirme to be already past in them , ( looking for nothing as future or to come , of hell or heaven ) to the quickning or raising them up into the utmost perfection of life and glory , as their attainment whilst herein this life , and before that redemption of the body , mentioned rom. . . which the saints , and the creature it self yet groane after , and wait for . this resurrection of theirs is called , col. . a worshipping of angels in a voluntary humility , intruding into those things which they have not seene , as taking it for granted , they are hereby made the true spiritual seed , and that they are enter'd within the veile , as having passed through the strait gate , and undergone the baptisme of the holy ghost and of fire ; and so , that they are also come to be intirely under the teachings of the father , as actual possessors and inheritors of his everlasting kingdome and glory . in all this they are seduced , and made through strong delusion to beleeve a lie , being vainly puffed up in their fleshly minde , to the despising and undervaluing of christ the mediatour : yea , pet. . . to the bringing in of damnable heresies , privily , by cunning sleights and beguiling insinuations , even to a denying of the lord that bought them , in the incommunicable properties of his godhead ; by esteeming , and at length in down-right termes asserting themselves to be god ; or at least , to be as much the sonnes of god in all respects , as christ himself , in his own person , who is god blessed for ever ; in consequence whereof , we shall finde them at length owning an everlasting and general salvation of all men and angels . this is that posture of spirit into which that old serpent , called the devill and satan , swells up those that are thus deceived by him , in down-right opposition at length to christ and god , asserting himselfe in them , and so causing them to assert and own themselves ( through his inspirations and indwelling presence in them ) to be both christ and god , father and sonne , or another while , to affirme that there is no god , no heaven , no hell ; no angel or spirit , as the sadduces ; for if he can perswade them , either that he is god , or else that there is no god at all , he hath enough . and in order to make this witness of theirs to stand and take place against all opposition from the true light ; when he has cried down the living word of god into a meere equality on all accounts with the creature , or advanced himselfe and his children into the room and place of god himselfe , or partnership at least with the word in his incommunicable properties , but then findes that the outward word of god can very difficultly be made use of long , to countenance either of these designes ; by degrees he labours to draw them into a state of alienation to that also , rendring even the written word nauseous and despicable to them , and causing them to fall a slighting the scriptures , this outward word of god , ( which rightly represented , gives forth the discovery , and pleads for the true interest of the inward and living word ) and so , professedly to disown all bodily or outward worship and service whatsoever , as carnal , and inconsistent with the spiritual service they performe . hereupon , some of them also forbid marriage , and other lawful creature-comforts , as called to abstinence and a virgin-life ; by which rule , the spirit they live and walk in , judges marriage unlawful , and commands to abstaine from meats , two signal characters of this spirit , held forth undeniably to our view , tim. . . and in all this they carry a shew of wisdome in wilworship , neglecting of the body , and all things done in honour or satisfaction thereunto , as hath been said . to these also belong those characters in jude and peter , where it is said of such , that they count it pleasure to riot in the day-time ; or under pretence of highest light and spirituality , to turne the grace of god into wantonnesse , and so at last returne with the dog to the vomit , and the washed sow to her wallowing in the mire ; yea , and that avowedly , in point of judgement now , as a condition they can satisfie their owne consciences in , and in which they undertake to justifie themselves , against all contradiction . these by peter are called spots and blemishes , sporting themselves with their own self-deceivings , in their feastings with others ; having eyes full of adultery , beguiling unstable souls , and alluring through much wantonnesse , them that were cleane escaped from those that live in error . yet all this while , they will confidently own themselves , as lovers and favorers of the spirit of truth , notwithstanding that they live unto a spirit of falshood in the sight of god , even in whoredome and defilement with the father of lies . but because many of these may be so meerely deceived , as verily to think themselves with a chaste and spouse-like affection , to be embracing of christ , their true lord and husband : and so , may be doing what they do , ignorantly , and not wilfully ; the scripture sayes in such case , of some have compassion , making a difference , and others save with fear ; pulling them ( with a holy severity ) out of the fire , lest otherwise they finally perish ; for this is that kinde of sinning which is unto death , and therefore unpardonable , when it is done knowingly and wilfully . this false seducing spirit is capable of putting forth it self in a greater or lesser degree , in and under all formes , through counterfeit resemblances unto truth , to beguile and mislead unstable souls ; and is daily detected and discovered under all professions or visible formes of saintship , whether more or lesse refined , whether earthly and sensual , or heavenly and angelical . hereof there are in these dayes of ours , but too many living instances , who as lots wife are turned into monuments of gods righteous judgment , declared upon them , for the admonition of others . and that we may not leave this subject , without endeavouring to contribute some assistance towards the resolving of that great question , how the true spirit may with certainty and infallibility be known and distinguished from the false ? i shall briefly recommend to consideration , as conducible to the discovery hereof , these following particulars . the spirit of truth is evidently and infallibly distinguished from the spirit of lies and falshood , three several wayes ; by which we may make a trial and judgement of the spirits , whether they be of god or no. first , by the evidence and witnesse which is given of it by the three that bear witnesse in heaven , where the spirit of truth shines forth in its supreme original light and self-evidence , as we have at large shewed in the first and second chapters . secondly , by the record and witnesse that the sonne , or christ the true spirit , gives of himself , in his flesh or humane nature , causing the truth to shine forth in the face of jesus ; opening what he is , and what he did by coming in the flesh , suffering , and rising againe , according to the scriptures ; which , john . . is rendred thus , this is he that came by water and blood , even jesus christ ; not by water only , but by water and blood ; and it is the spirit that heareth witnesse , because the spirit is truth , even the witnesse shining forth in his spirit and person , who ( whether considered as being and subsisting in the word of life , before his being made flesh , or considered as after his coming in the flesh , living , dying , and rising againe ) hath a witnesse born of him in heaven , by the father , word , and spirit , which three are one : and also in earth , by the spirit , water , & blood , declaring themselves in and upon him , ( as he was found in the fashion and habit of a man ) which agree in one . thus in the same person , we have the greater witnesse , which is the witnesse of god ; or of christ , as he is god : and the lesser witnesse , which is the witnesse of man ; or of christ , as he is the son of man : and in both these , considered also as testified unto by the scriptures , we have the compleat witnesse , which god hath testified of his son. by reason hereof , 't is said , joh. . . who is a liar , but he that denies jesus is the christ ? he is antichrist that denieth the father and the son whosoever denies the son , the same hath not the father . whosoever sees not nor acknowledges the truth , as witnessed and shining forth in the face of jesus the son of man , with those that are rightly admitted to serve in the first sanctuary , among the many that are called ; can much lesse behold it , as witnessed and held forth in the brightnesse of gods face , or of the blessed trinity , with those who are culled out of the former , and rightly admitted into the holiest of all , among the few that are chosen . by both these witnesses and records , in harmony with the outward word , we do come to know him that is true , ( as the right and whole object , whereon through faith we are to fix our eye ) in the proper forme , character , and distinction which he gives of himself , from all idols or counterfeit appearances of him , whatsoever . the third or last witnesse which is given us of the true spirit , is that which immediately and necessarily flows from his indwelling presence in our hearts , growing up there more and more unto a perfect day , by working out in the conscience and spirit of the beleever , a confōrmity unto christ in his death and resurrection ; causing a dying to sinne and a living unto righteousnesse , in the full extent of both , as we have opened . for if any man have not the spirit of christ he is none of his : and if christ be in you , the body is dead , because of sinne ; but the spirit is life , because of righteousnesse . examine therefore your selves whether ye be in the faith : know ye not your owne selves , how that jesus christ is in you , except ye be reprobate ? and if the spirit of him that raised up jesus from the dead awell in you he that raised up christ from the dead , shall also quicken your mortall bodies , by his spirit that dwellesh in you ; and so the spirit it-selfe comes evidently and infallibly to witnesse with our spirits , that we are the children of god , as having this spirit of adoption poured into our hearts : for if we be adopted children , then we know we are heires , heires of god and joynt heires with christ , if so be we suffer with him , that we may also be glorified with him . and though we are now sonnes , so as it doth not yet appeare what we shall be ( when we come to the stature of perfect men in christ jesus , at the full manifestation of the sonnes of god ) yet now we know , that we shall then be like him , and that we shall then see him , as he is ; yea , by faith we now see him , who is invisible , heb. . . and by this knowledge we have of him in the mean time , we come to see and experience him , that is true ; and that we are in him , that is true ; even the true god and eternal life : having the witnesse in our selves , through that holy anointing which is truth and no lie , teaching us of all things , and abiding in us , as a seed to preserve us from the evil and snare of all false and seducing spirits . abide therefore in him ; that when he shall appear , we may have confidence , and not be ashamed before him at his coming . these things i have written unto you concerning them that seduce you . chap. xxi . shewing particularly , the evil seed that is sowen in the natural conscience by satan : through which he works men off from their subjection to christ , in his first dispensation , and fixes them in rebellion against him . having already in general laid open the methods of satan ; the weapons of his warfare , together with the diligent and skilful prosecution of his designes upon mankind , to seduce them , work them off , and forever deteine them from their duty and faithfulnesse unto christ , their true husband and lord : we shall come now in a more particular manner , to shew how closse an attendant he is upon the foregoing works of christ , in the hearts and consciences of men considered under the former dispensations , walking about like a roaring lion , seeking whom he may devoure : watching what he can find in such hearts , ( that in the beginning are gods and christs owne workmanship , ( as hath beene shewed ) and trying whom he may corrupt from their first purity and simplicity , through the actings and lustings of their owne wills , till he fix them at last , in an unchangeable defection from , and enmity against god , that created them , and christ , that bought them . we shall here therefore declare , what effect the power of satan hath in the renewed natural consciences of men , causing them to deteine the truth ( manifested in them ) in unrighteousnesse , and rendering them unworthy , either of keeping the good they have , or of receiving any further or gre 〈…〉 by the blood of christ , who hath more grace and mercy in store for those that approve themselves faithful in the lesser measures committed to them . for such is the long-suffering and forbearance which by christs ransome is procured from god on the behalf of fallen man , that he will have none to perish , for want of meanes to be saved : but does so provide for them , according to the state they are in , that all may , if they will , be led unto repentance , and come to the knowledge of the trvth , which the witnesse of god , set up in them , faithfully hearkened to , will enable them to feele after ; but when it so comes to passe , that in stead hereof , they do abuse this good will of god towards them , and through the impenitency and hardnesse of their hearts , go on to despise and neglect the grace tendered to them , then does god think fit to reveale his wrath from heaven against such ungodly , and unrighteous men , that hold the truth of god in unrighteousnesse : accounting them unworthy of more favour , who ( under all their receivings of the witnesse of truth , declaring it self in the work of their consciences , and the protection and encouragement , which in the practice of , and conformity unto the same , is afforded to them in this state , from the wholesome and good impressions of the holy angels , as the benefit of their ministery and charge ) do despise all this already shewed them , being willing to be hardened by satan , and bid defiance thereunto , walking on in wayes of unrighteousnesse , highly provoking and displeasing unto god , ( notwithstanding all the faithful dictates , inward motions of light , and impressions in their owne minds and consciences , to the contrary ) of which number are they of the nations , kindreds , and tongues , throughout the whole world , whether acquainted with the holy scriptures and things contained in them , or not , being such as live without law , and perish without law ; who being founded upon the principles of right reason , or the common enlightning work of god in the conscience , according to the measure and degree received , do refuse to reteine the truth thus manifesting it self in them , in a way of righteous and holy operations and walkings , according to the rule of that first dispensation ; and as taking pleasure in the contrary , and preferring before it the corrupt conversation of the old adam , consisting in vanity , foolish uncleannesse and noisome lusts , do prosecute the same with all greedinesse , till they come to be wholly alienated from the life of god , through the ignorance that is in them and affected by them , because of the blindness of their hearts , rendering them at last , past all sense and feeling of the evil they commit , being given up by god , to this uncleannesse of spirit , through the lusts of their owne hearts , as the due reward unto their wilful disobedience : that as they did not like to retaine god in their knowledge , but rather chose to break with god , so also he held it just , to break with them , and give them over to a reprobate mind , to do things that were not convenient , and to be filled with all unrighteousness , fornication , wickedness , covetousness ; becoming full of envie , murder , debate , deceit , malignity , whisperers , back-biters , haters of god , despightful , proud , boasters , inventers of evil things , disobedient to parents , without understanding , covenant-breakers , without natural affection , implacable , unmerciful , who knowing the judgement of god , by that self-evidencing truth with which all are enlightned more or lesse , that come into the world , do most wickedly and profanely imprison the workings thereof ; suppresse , slight and reject all its motions and counsels declaring to them continually that they that do such things are worthy of death ; and going on in opposition and defiance thereof , not only to do the same things , that bring downe finally the wrath of god , but take pleasure in them that do them . under this head of openly prophane persons , what multitudes of subjects unto himself , as their lord and ruler , does the prince of the aire gaine ? who works in these children of disobedience , carrying them captive unto his owne will to accomplish his designes , and maintaine his quarrel against all shew and appearance of godlinesse , even in the very forme of it , as well as the power ; and to render them in this corrupt interest of theirs the more formidable , he embodies them as it were in one corrupt love and desire , filling them with one common spirit of uncleannesse , alienation and enmity to the life of god and godlinesse in any kind , which influences them in all their operations , whether considered as private persons , in their actings betweene man and man , or as publick persons in their ministery of rule and government over one another , according to the various formes and administrations thereof , under which ( through gods providence ) they are placed , and become related to : all which , conspiring ( as it were ) together , in one spirit , and combined in one corrupt interest , are as a universal dominion and rule which the god of this world maintains , greatens , and manages against christ and his spiritual seed , ( considered either under the first or second covenant , ) as a distinct jurisdiction of his owne , keeping all that are under him in this sense , as much as lies in his power without all appearance or influence of any other god , but himself . so , as they are properly described in the scriptures , to be such , as live without hope , and without god in the world . therefore it is , that this corrupt interest and prophane spirit , considered , as dispersed through the nations , kindreds , people and tongues , in the whole world , is called the beast , rev. . which john saw coming out of the sea foaming out its owne filth , in a way of open profanenesse , having seven heads and ten hornes , and upon his hornes ten crownes , and upon his heads , the name of blaspemy , or evil speaking , against godlinesse in any kind ; unto whom the dragon gives his power and seat and great authority ; that is , does so influence and advantage them in all their actings of magistracy in the capacity of publick persons and rulers , in order to render and keep them subservient to this corrupt interest , that he gives them all manner of prosperity and successe , in the exercise of all power and tyranny , to the greatning and advantaging of themselves , in the things of this life , and of their worldly being : who finding and experiencing the sweet of this gaine , do shew themselves obedient and faithful in all their actings , to the interest of the god of this world , which they serve , and are most cruel and fierce , like leopards , beares and lions to flie upon , devour , and tread under foot all opposition whatsoever , that does stand in their way , or would weaken and take away this interest and power of theirs , which as it is put forth in a way of magistracy , worldly rule and dominion , is described by the seven heads and ten hornes , which this beast wears , as the ensigne of its universal dominion over the whole world ; and that throne which satan , under all the variety of forms and administrations of rule and government , hath gained unto his interest , and made instrumental to accomplish his furious designes against the people of god , in all ages of the world . this seven headed and ten horned beast , that is here described in the likenesse of a leopard , having the feet of a beare , and the mouth of a lion , is the same with the four great beasts , that came up from the sea , divers one from the other , dan. . the first like a lion , the second like a beare , the third like a leopard , and the fourth dreadful , strong and exceedingly terrible , having ten horns ; and these beasts are said , v. . to be brought upon the stage , or into their actings , by the striving of the four winds upon the great sea . this great sea signifies the wavering , unstable principles of the first creation , which is here presented as the matter the devil works on for the raising up of his throne , intimated by the striving of the four winds thereupon to the bringing up of the four beasts , which this old dragon or universal evil spirit , that evil one , signified by the four winds , for the comprehensivenesse of evill nature that is in him , by his contestings and strivings in the hearts and consciences of men , does forme to himself and set up as instrumental to his designes in all generations from the beginning of the world to the ending thereof . the greatnesse of the growth and extent of this dominion , reaching unto heaven and to the ends of the earth , was signified unto nebuchadnezzar , dan. . under the similitude of a great tree , which grew and was strong whose height reached to the heavens , and the sight thereof to all the earth , whose leaves were faire , and the fruit thereof much , and it was meat for all , upon whose branches the fowls of the heaven had their habitation : which was interpreted to signifie this universal rule and dominion throughout the whole earth , capable to be corrupted and wrought over ( as it were ) out of the hands of christ , through god's permission , as the meanes whereby to bruise the heele of christ and his members , throughout all the ages of the world ; and suffered to be actuated by the devil and his angels , living in the several branches of it , and keeping it up over the nations , as that , which is argued to be better then no rule and government at all , as conteining the meanes for the giving of meat in due season and maintaining orderly life and conversation amongst men , upon grounds of common equity , just and right ; the countenancing of all which is no way inconsistent with the magistrates subserviency to him , in the exercise of that enmity and implacable rage , with which he is prosecuting christ and his seed , by his lawes and decrees for that purpose , whereby the throne of iniquity growes , and spreads it selfe , throughout the whole earth . by comparing these scriptures we shall find it evident , that this universal monarchy or dominion , exercised upon these principles and interests , and made the throne and seate of the dragon in all times of the world from beginning to end , is that which we are to understand by the four monarchies ; nor are we to think it strange , that one monarchy , which as in the four parts of it , it does comprehend all worldly rule and dominion , should be described as by four distinct monarchies , since the scripture it self leads us hereunto , when the four beasts mentioned , dan. . are summ'd up into one beast , rev. . , &c. signifying but the same antichristian rule and power comprehensively in the one , which is to be found distributively in the other four , in its successions , variety of formes and administrations , wherein it hath had its being in the world , propagating and continuing it selfe in the same spirit , and interest , ( which neverthelesse is still in and under all that variety but one and the same evil spirit and corrupt interest ) in and by the meanes of civil rule and government , domineering over the saints in the world , and alwayes making warre with them , as that one beast that hath seven heads and ten hornes ; ( in which way of interpretation i would not be understood , to exclude the literal or historical sense , and common acceptation of the four monarchies , which very well consists with this ) in the fall of which universal monarchy and government the four beasts do all of them expire , and the rule of the fourth monarchy determines , as the thrones that are to be cast downe , that the ancient of dayes may sit , and set up an everlasting dominion , a kingdome that shall receive no end . and whereas , dan. . , . by the decree of the watchers , that strong and beautiful tree ( under which also this universal monarchy is represented ) was to be hewen downe and destroyed ; yet so , as to leave the stumps of the roots thereof in the earth , with a band of iron and brasse in the tender grasse of the field , to be wet with the dew of heaven , and have its portion with the beasts of the field , till seven times passe over him ; this signifies the depraved , degenerated state of this government , as it is left in the hands of satan , and managed by him and his instruments , during the time that the saints heele is to be bruised thereby , which continues so , untill it be renewed and restored in subordination unto christ and his kingdome at his second appearance , when seven times will have passed over it , and the seventh angel will have sounded , to the bringing in of christs kingdome , whereby he is to rule the nations with a rod of iron , reigning with his saints upon the earth a thousand years , when it shall be knowne that the most high rules in the kingdomes of men , ( and not the prince of darknesse , ) giving them to whomsoever he will , in a subserviency unto himselfe , as restored to their primitive constitution and perfection . thus we have taken notice of that first beast , coming up out of the sea ( in the constitution , designes and periods thereof , rev. . . ) comprehending all nations , kindreds , tongues and languages , as they deteine the truth in unrighteousnesse , or in opposition to just and holy operations , and stand armed with the power of worldly thrones and civil judicatures , for their greater instrumentalnesse unto satan , in rage , fiercenesse and cruelty , fitted for the use he makes of them , in bruising of the holy people and redeemed ones of god. chap. xxii . shewing in particular , the workings of the mystery of iniquity , in the consciences of the children of the first covenant , to the ripening of them unto perdition and final falling away from god. next unto those we have described in the chapter foregoing , the devil hath another sort of subjects , as we have already shewed , that escape this first snare and danger of being drawne aside and seduced unto prophane and unrighteous lustings and operations : such , who in that respect may have beene found exercisers of good conscience , and to have walked therein with paul , having proceeded from under the first dispensation , into the rule and dominion of the law , as owning themselves in a professed subjection and conformity thereunto ; that is , to what is righteous , holy , spiritual and good in its nature and kind , not only as it is within themselves but as they are made righteous in another , terminating in the very knowledge of jesus christ himself according to the flesh , by meanes whereof they come to escape the pollutions of the world , and to be purged from their old sins ; but are still in a wavering , unstable state , so as to be capable of turning aside from the holy commandment delivered unto them , and to have a latter end worse then their beginning , as by wilfull sinning after their receiving in this manner , the knowledge of the truth , they come to lose the benefit they once had of the sacrifice and blood of christ as the atonement and propitiation for their sins , through gods forbearance towards them . these do not , as the former , deteine the truth in unrighteousnesse , or in opposition to righteous and holy operations , but rather , quite contrary , deteine the spirit of falshood and deceit in and under all their righteous and holy actings , making a faire shew in the flesh a long time , to the deceiving both of themselves and others , whilst as the temple of god , they suffer a false spirit to inhabit them in the roome of christ and of god , shewing himself to be god , or personating the likenesse and similitude of god , in and under which he opposes and exalts himself above all that is called god. in these , iniquity works not plainly and down-right as in the others , but mysterously , as lying under all manner of formes of godlinesse whatsoever , from the most sensual and bodily to the most spiritual and angelical , discovering no opposition at first nor for a long time against godlinesle , as it shines forth in the dresse of formes , worldly rites and institutions that are legal or evangelical as to the letter of them ; and as it appears in the lowest or highest figures and similitudes of god that can be given by the tongue of men or angels . but they have a root of gall and bitternesse in and under all this , springing up against godlinesse in the power of it , and as in its perfection of beauty it begins to dawne and approach in the first fruits that the saints enjoy by the spirit of adoption , which is to shine forth more brightly and fully at christs second coming . the coming of satan into these , is after he hath beene once cast out of them , as a spirit of grosse and open uncleannesse , mat. . , &c. by the power of christs first appearance , as the stronger then he ; who when he is thus cast out , walks about in dry places , seeking rest and finding none , seeking a place where he may be fixed and sure to abide , which he findes none so prepared to be , as those who have beene once in a large and high manner enlightned and cleansed , after all which they may so fall away , that it may become impossible to renew them againe to repentance , being such to whom there remaines no more sacrifice for sinne , but a certaine fearful looking for of judgement and fiery indignation , to devoure them ; into this house therefore whence he was cast out , he thinks it his best way to return , and when he is returned into this his house againe , he finds it to be for his purpose , as that wherein he may rest undiscerned and unsuspected , being empty , swept and garnished , and then he goeth and taketh seven other spirits more wicked then himselfe , more fierce , cruel , and full of rage against the power of godlinesse , and they enter in and dwell there as in their resting place , out of which they shall never be driven or ejected more . of this number are all hypocrites and apostates , all that receive the grace of god in vaine , who though they have both faith and a good conscience , yet not such as will abide triall , or can be held by them without wavering , and therefore such as at last will faile and come to shipwrack in a storme , being but as the house built on the sand . these are they that begin well ; start at entrance into the race set before them , with the true saint ; running well a good while in the same ; going together to the fleshly tabernacle of christ or house of god as friends , as appears by that last plea of theirs , where they say , lord , lord , have not we eaten and drunk in thy presence , propresied in thy name , and in thy name cast out devils , and done many wonderful works ? yet at last , they go forth from the true saints , because they were never of them , as to the divine birth and spiritual seed , having never beene made partakers of the divine nature , as the true heirs of god according to the promise are , in pursuance of the great and precious promises , declared in the new and everlasting covenant , to the cleansing them from all filthinesse of spirit as well as of the flesh ; which the other came short of , having had only a cleansing or washing away of the filth of the flesh . neverthelesse through such cleansing only , and washing away of the filthinesse of the flesh , they gaine the appearance , visibility and reputation of the right saints , in the judgement of mans day , or of such professors , cor. . who measuring themselves by themselves , and comparing themselves with themselves , are not wise , but though virgins , as cleansed from the filth of the flesh , yet prove at last but foolish virgins , having oile in their lamps , but none in their vessels ; holding all the grace and receivings of light from christ upon a fading tenure which will not endure nor hold out to the end , in time of greatest need , even at the bridegroomes second appearance ; who are therefore distinguished , in the seven churches mentioned in the second and third chapters of the revelation , from those that overcome , as the true heirs do ; who are therefore made pillars in the house of god , never to go forth more ; whereas these that made up a considerable party in every one of those seven churches , were such from whom the candlestick might be removed , and whose names might be blotted out of that life they in the beginning received . these therefore are christs excommunicated ones , the branches that have beene once in the vine , and have partaken with the good olive-tree in its fatnesse , but afterwards have proved to be such branches as were fit to be cut off , prepared by their great and high illumination for the fire of more dreadful vengeance and wrath ; in whom the devil transformes himself into an angel of light , by meanes whereof , these his ministers do become false apostles , deceitful workers , transforming themselves into the apostles of christ and ministers of righteousnesse , whose end is according to their works ; an end that deceives them , as well as they by their works deceive the world . all these , under the various formes and visibilities of saint-ship wherein they are found throughout the whole world under the name of worshippers and servants of god ( whether more or lesse refined , whether seraphicks in angelical brightnesse ; or sensualists , in meere bodily exercise , which profits little ) are embodied and incorporated together as into one temple or house of rest unto the false spirit or great deceiver , through whose subtilty and dexterity they are beguiled , to sinne againe after the similiude of adams transgression ; that as the serpent beguiled eve , so are these also corrupted in their minds from the simplicity that is in christ jesus , cor. . . drawne by the taile of the great dragon , out of their heavenly habitations , unto a revolt and backsliding with him into a fixed enmity against christ their true husband , to the committing of whoredome and lewdnesse with a false spirit , as adulterers and adulteresses : which adulterous brood of hypocrites and back-sliders that the devil hath in all ages propagated and multiplied by occasion of the same meanes that christ ordeined to bring to life and lead unto salvation , are compared in scripture to the holy city where our lord was crucified , spiritually called sodome and egypt , the israel after the flesh , which esay complaines of , saying , had not the lord left us a seed , we had all beene like sodome and gomorrah ; referring to deut. . where israel gods covenanted people , v. . that had seene with their eyes , the great temptations , signes and miracles which he did , were not yet so secured thereby , v. , , &c. but that amongst them , ( even that enlightned people ) might spring up a root that bears gall and wormwood , that though they hear the words of the curse , declaring the wrath of god against the falshood , uncleannesse and deceitfulnesse of spirit which they live in towards god under all their righteous and holy operations , makes them neverthelesse blesse themselves , saying , we shall have peace , though we walke in the imaginations of our owne hearts , adding drunkenness to thirst . in which case the lord declares that he would pour out his fury upon them , to make them as sodome and gomorrah , admah and zeboim , which the lord overthrew in his anger and in his wrath . and , deut. . , . this generation of men , in their good beginning as well as in their backsliding accursed end , are at large described ; where their vine is said to be as the vine of sedome , and of the fields of gomorrah ; their grapes , grapes of gall ; their clusters , bitter ; their wine , the poyson of dragons and the cruel venome of aspes ; their choisest food and ministrations leading to the chambers of death , and tending to the bowing downe of the back alway . is not this ( sayes god ) sealed up among my treasures , and laid up in store with me , in the proper time , to be revealed , when they shall be consumed by the breath of christs mouth and brightnesse of his second coming ? this is the great city , babylon the great , who is fallen , is fallen , from the glory of her first state in communion with christ himself in his first appearance , and by the first covenant , and through satans seducements and beguilings is become the habitation of devils the hold of every foul spirit , and cage of every uncleane and hateful bird . for all nations , or all sorts of men in all nations have drunk more or lesse of the wine of the wrath of her fornication , or have made themselves drunk with the wine of this false spirit ; and the kings or eminent ones of the earth , men of renowne for godlinesse and vertue have committed fornication with her , and the merchants of the earth are waxen rich through the abundance of her delicacies , even all that are for gaine from their quarters ; that count gaine godlinesse , or are followers of godlinesse for earthly rewards , and as they gaine by it some way or other in this world . the devil muster 's strong of the inhabitants of this city , from the lowest and sourest spirited legalist , to the largest , loose , spiritual apostate and wanderer from the truth , ( who center in one common interest of enmity to the crosse of christ and the glory that followes in the power of an endlesse life , by attaining the resurrection from the dead ) taking in all hearts and consciences upon what pretence and cause soever , that do faile of the grace of god , and instead thereof , have some root of bitternesse springing up , to their spiritual defilement and corrupting of their way towards him that is risen from the dead , and offers to marry them unto himself by an everlasting covenant . in this i shall not need to enumerate , in regard the universal apostasie of the latter times will be the best interpreter hereof , and will signifie , as it were , by name , the several distinct professions that will be herein concerned , whether of such as are zealous of ordinances , shut-up under them , or of such as are loosen'd from them , living above them in a false , deceitful spirit . this sort of satans instruments and subjects are described , rev. . . and represented by the other beast which john saw coming out of the earth , who had two hornes like a lamb , to signifie the likenesse he bears , in all his actings , unto christ according to the flesh , or in his first appearance ; but however , keeping the fiercenesse and cruelty of nature , that was in the first beast , by speaking as a dragon . for indeed , this is still the first adam or natural man , new washed in the blood of christ , and healed of the deadly wound at first given to him , and all his posterity by the fall : through which healing he comes to be wondered at , or admired by the rest of the world that are made partakers of this change ( as if these men were so the mighty power of god , that nothing could withstaud or make warre against them ) to the puffing of them up , in this their cleansed , healed state of nature , and emboldening them to open their mouth in blasphemies against god , to blaspheme his name , his tabernacle , and them that dwell in heaven , and to prosecute these their words with execution , to the making warre with the saints and overcoming them . so as what with the power of the first beast and the power of this second , the devil rules and hath his dominion over all kindreds , tongues and nations , and all that dwell upon the earth shall worship him , whose names are not written in the book of life of the lamb slaine from the foundation of the world . this second beast , which is the first , considered , as having the deadly wound thus healed , as wash'd from the filth of the flesh , is therefore armed with the same power which the first had , for publick acting in and by the use of civil rule and government ; exercising all the power of the first beast before him , or in superiority to him and by way of greater eminency , causing the earth and them that dwell therein , to worship the first beast , or the old adams image and perfection , as having the deadly wound thus healed . in which administration great wonders are wrought , so that he maketh fire to come downe from heaven upon the earth in the sight of men ; presenting to the judgement of man , the fire and zeale of holy actings and righteous operations of the right impression , exactly answering unto rule , whereby they that dwell on the earth are deceived , taking this image of god , in which they appeare and shine forth , for the highest and best discovery of god they are to arrive at ; which thus mistaken and abused , is compared , rev. . to the making of an image to the beast , which had the wound by a sword and did live ; having power to give life to that image in righteous and holy actings , in which , to cause the old adam or first beast , to speak and go forth in such vigour and perfection , as not to beare with any that will not receive the image of the beast , and take his mark in their right hand or in their fore-head , in their actings or professions ; denying liberty to any to buy or sell , to have any worldly commerce , that have not the mark or name of the beast , or the number of his name . all this he does from the great credit he hath gained in the sight of men , by giving plaine evidence and visible testimony of the life that is brought into this image and of the spiritual gifts and enlightnings from heaven that accompany it , as a fruit and effect of christs owne workmanship , which therefore he would exalt above all that is called god , causing all to fall downe to it and worship it , as the highest and fullest discovery of god , beyond which he will allow nothing to be owned or received ; though this image be but the number of a man , of the first man , made of the earth earthly ; as the summe of his natural perfection , which all the children of wisdome know how to count , finde out and unriddle . this second beast is the same with the little horne , dan . before which there were three of the first hornes plucked up by the roots and behold , in this horne were eyes like the eyes of a man , and a mouth speaking proud things : and , v . i beheld , sayes daniel , because of the voice of the great words which the horne spake , ( even words against the most high ) v. . who shall weare out the saints of the most high and think to change times and lawes ; i beheld ( sayes he ) untill the beast was slaine and his body destroyed and given to the burning flame , v. . all which does lively describe the usefulnesse of this second heast , as he is diverse from the first , being set out and adorned with the purity and perfection of the first adam ( renewed up-upon him by the blood of christ , ) to make warre with the true saints of the most high , and to weare them out with his cruelty and rage , pretending to visible saintship himself , and by the power of his rule and government in the magistracy , ( that is subservient to him ) to give lawes and rules in gods worship under colour of warrant from the scriptures , making himself umpire of all controversies in matters of religion , and declarer of heresies , blasphemies , and the like ; in the exercise of which power he speaks great words against the most high and tramples as dust under his feet the spiritual seed or inhabitants of the heavenly jerusalem , thinking upon this faire pretext to change times and lawes , and over-turne all that stand before him , in the managing of so glorious a designe as to bring in upon the prophane wicked world the kingdome of christ ; and at the same time , to slay the right heirs that the inheritance may be his , and that he may reigne , as sitting upon christs throne , when he cannot any longer carry it , as detected and laid open in the falsenesse of his owne spirit and principles . this second state of antichrist and his kingdome , is that which john , rev. . beheld , with a holy kind of wonder and great astonishment , as little suspecting so foul and unchast a spirit unto christ , should come forth in so fair and neere a likenesse and similitude to him in life and operations , and therefore describes it under the name of the great whore whom god was about to judge , that is , to lay open and to destroy . she is found sitting upon many waters , to wit , people and multitudes , nations and tongues , inhabitants ( as we have said ) of the holy city , spiritually called sodome and egypt , with whom the kings of the earth or princes of the world , ( men in the honour and dignity of the first adams purity and principles , ) have committed fornication , trusting to this beauty , and reteining it in opposition to christs heavenly appearance ( as unwilling to veil it , and let it fall into the grave with christ , that the way thereby into the most holy might be set open ) making all the inhabitants of the earth drunk with this wine of her fornication . this is the character of that unchast spirit that acts and influences the subjects of this branch of antichrists kingdome , under a fair shew in the flesh , a likenesse and conformity in life and actings , unto christ himself . but the beast that carries this whore , is the spirit of man , made drunk with the wine of her fornication ; who in his actings of understanding and will , whether in his private or publike capacity of a magistrate and ruler , gives up himself to the service , interest and love of this whore , or antichristian spirit ; which beast ( compared with the other ) is set out in an adorning of scarlet colour , yet full of names of blasphemy , having seven heads and ten hornes , the like power of man by counsel and force to carry on the designs of the old dragon , as the first beast hath . the woman that rides this beast , or this false spirit that influences this sort of enlightned men , makes a very faire shew , and is exceeding beautiful and alluring to the eye and judgement of man , being arrayed in purple and scarlet colour , decked with gold and precious stones and pearls , many admirable and excellent spiritual gifts received from christ , having a golden cup in her hand full of abominations and filthinesse of her fornication , and upon her forehead , written : mystery , iniquity , or babylon in mystery or its hidden deceit ; babylon the great , the mother of harlots , and of the abominations of the earth . but under all this tempting , ensnaring glory , she is famous and eminent for two things , whereby antichrists work is exceedingly advanced and carried on by her , after such a dexterous manner as could not possibly be contrived by the first beast . with all his power . for this woman perfumed and decked with excellent ornaments and gifts ; as she is described to the full , prov. . , to the . and eccles . . . is exceeding skilful at inveigling and drawing in numbers and multitudes into her nets and fnares ; and when they are once caught ; she leads them as the oxe to the slaughter , fatting them to destruction ; and secondly , this falsenesse of spirit with which she entices and ensnares men , is alwayes accompanied with a fixed implacable rage and enmity against the chaft spouse of christ , so as she is found drunk with the blood of saints , which is so sweet to none as to this sort of men , under and by whom the lord was crucified at jerusalem , and concerning whom he speaks when he sayes , behold , i send unto you prophets and wise men and scribes , and some of them ye shall kill and crucifie , and some of them shall ye scourge and persecute from city to city , that upon you may come all the righteous blood , shed upon the earth from abel to zacharias ; and againe , oh jerusalem , jerusalem , thou that killest the prophets and stonest them that are sent unto thee : how oft , &c. luke . . matth. . v , to . chap. xxiii . concerning the common interest wherein the devils subjects meet and correspond , under both the dispensations before mentioned , which yet by the wisdome and power of christ , comes at last to be dissolved in the use which he makes of the one to destroy the other . the two sorts of subjects before spoken of , are the two maine pillars and supports of anti-christs kingdome , who are figured out in those two beasts , which as two fit engines of warre the devil makes use of in carrying on his enmity against the saints of the most high , in the contendings of him and his angels with michael and his angels from the beginning of the world , to the ending thereof . these two beasts in the eleventh of daniel , under the figure of the kings of persia and greece , have their ruling power described , the one as king of the north , the other as king of the south , which ezekiel , chap. . v. . & ch . . v. , , , , . interprets to our hands ; where by the south he shews is intended the earthly jerusalem , as in her declining apostatizing state , she is ripening her self for judgement by the hand of those that are not a people , even the heathenish nations . and by the north he shewes is to be understood the king of babylon as head of those heathenish nations , who areall remote and aliens from the beauty of holinesse , that like the sun in his strength , shines forth in zion . these also in the . of daniel are signified by the ram and the he-goat ; all which places compared together , do make known to us the consistencie and correspondencie wherein the devil does at his pleasure , through gods permission , retaine these two branches of his dominion , when it is for the furtherance and advancement of his work , making leagues between them and strengthening them by marriage ; for in the end of years they shall joyne themselves together , saith daniel . the kings daughter of the south , shall come to the king of the north to make an agreement or association in prejudice to the saints of the most high , and both these kings hearts shall be to do mischief ; and they shall speak lies at one table in joynt consultations against the true witnesses of jesus , those that would serve to the introducing of his everlasting kingdome . but in this combination of theirs they shall not prosper to the end : though they mingle themselves thus with the seed of men , and as the iron and the clay , dan. . . would faine be embodying themselves together , all such attempts shall be frivolous and disappointed by god , made an occasion of hastening the ruine and downfal of antichrists kingdome that would thus be peecing up it self in both its branches against the kingdome of christ . for when the hypocritical apostate-generation of professors ( signified by the daugher of the king of the sovth , as having lived in the warmth and zeal of a legal spirit under the sun shine or day of christs first appearance ) shall be so put to it , as to have no other relief left them but to associate themselves in combination with the prophane heathen against the spirit of christ in his faithful witnesses , and to espouse the interest and principles of the corrupt degerated world , figured out by the first beast and by the king of the north , ( as living remote from the sun-shine of christs first appearance , under the single ministery of angels , ) and by the iron , dan. . as a stony-hearted generation that cannot mix with the clay , ( israel with their hearts of flesh , or knowledge of christ after the flesh ) then is the time of the downfal of both these kingdomes neere ; as is intimated by that dreame of nebuchadnezzar with the interpretation thereof , dan. . signifying to us the whole kingdome of anti-christ , under the great image , whose brightnesse was excellent , and whose forme was terrible , the head whereof was of gold , and his armes of silver , his belly and his thighs of brasse , his legges of iron , his feet part of iron and part of clay , to signifie his two supporters before described , and as both of them consist together in one body or universal kingdome of anti-christ , having the adornments of spiritual gifts , and all sort of natural perfections , to set it self out by ; though ever declining , decaying and growing worse and worse in its apostatizing frame of spirit from christ ; who towards the end will smite both these rules and kingdomes of satan , as well the iron as the clay , and by dividing them will break them and shatter them to peeces , making one of them the ruine of the other ; so that the great whore shall be burnt with fire by those very hands that were on her side for a season , and so both of them in a manner shall fall together , to make way for the stone cut out without hands , which as a great mountaine is to fill the whole earth . as therefore we have thus seene these two branches of antichrists kingdome described in their consistencie and association together ; so it will be requisite to consider them , as in those chapters in daniel before mentioned , they are represented also in their divided interests , and fierce irreconcileable oppositions one against the other . thus we see them signified to us under the ram and the he-goat , the ram being the same with the king of the north , and the he-goat with the king of the south : the first having a kingdome and interest within himself , which the openly prophane will and judgement of man espouses and embraces in opposition to and dislike of the rule and interest of the renewed natural man , and the reformations and purity of his actions ; in the exercise of which power , the ram pushes westward and northward and southward , laying about on all hands , to subdue all unto his degenerated interest and way , so that no beast might stand before him , neither was there any that could deliver out of his hand ; so he did according to his will and became great . but to encounter him , behold , a he-goat that came from the west on the face of the whole earth , none touched him in the earth , and he had a notable horne betweene his eyes , and he came to the ram , and ran unto him in the fury of his power , and he came close to him , and he was moved with choler against him , and smote the ram , and there was no power in the ram to stand before him , but he cast him down to the ground , and stampt upon him , and none could deliver the ram out of his hand . therefore the he-goat became very great , and when he was strong the great horne was broken ; and for it , came up four notable ones towards the four winds of heaven , and out of them came forth one little horne which waxed exceeding great towards the south , and toward the east , and toward the pleasant land , dan . in which description , under the type of this he-goat and this ram , we are given to understand the root and cause of this opposition and division betweene these two branches of antichrists kingdome , which is occasioned and maintained by christ in the ministery of his first appearance , in and by which for a season he associates in principles , councels , actions and interest , his owne saints in their fleshly state and as children of the first covenant , with those that in the conclusion prove hypocrites and apostates , binding them up together in one covenant , as with a staffe of beauty and of bands zach. . and making as yet , no discrimination or difference betweene the servants and the true heirs that are lords of all , but embarquing them together in one common interest and exercise of power , owned and supported by himself in opposition to the rule and kingdome of satan under the first beast ; and signified by the one horne , which was betweene the two eyes of the he-goat , which came not to be broken untill he had mastered and quite subdued the ram , and then it fell back by way of degeneration , into the interest and power of the first beast , making head and opposition thereby against the host of heaven , from whom till then he had beene assisted ; and in the confidence of this united strength being waxed great , he sets himself against this host of heaven ( the true and right heires , differenced from the state of servants by the spirit of true sonship or adoption ) and in his violence and rage he casts some of them down upon the earth , and stamps upon them as the off-scouring of the world ; yea , he magnifies himself against the prince of the host christ himself , and bruises his heele upon the crosse , the consequents whereof are the taking away of the daily sacrifice , or whole visible worship of the jews , the casting down of the place of gods sanctuary which god delivered up into the hand of the beast by reason of transgression , whereby the truth was cast downe to the ground ; and the rule of antichrist prospered and practised against the heavenly host to give both the sanctuary and the host to be trodden under foot , in respect of the transgression or abomination that makes desolate . for no sooner does the king of the south , or earthly jerusalem oppresse the spiritual seed and prevaile against the true sanctuary and heavenly host , to tread them under foot , but the king of the north comes up against him like a whirlwind , dan. . , . with chariots and horsemen and many ships , and he shall enter into the countreys and passe over ; yea , he shall enter into the glorious land and many shall be owerthrowne ; so as the first beast exercising the power of the prophane and unrenewed judgement and will of man , armed with seven heads and ten hornes , hath a mind put into him towards the whore , to make her desolate and naked , and eate her flesh , and burne her with fire ; to the consuming and destroying of one branch of anti-christs kingdome by the other . thus the king of babylon did to jerusalem in the time of jeremiah ; and the romanes to the jewes inhabiting jerusalem after their crucifying of christ ; the like is foretold concerning the earthly jerusalem that now is in the dayes of the gospel , or holy city , rev. . which is given to the gentiles to tread under foot fourty and two moneths , and in the streets whereof the dead bodies of the witnesses are to lie unburied three dayes and an halfe ; for saith god , zach. . , . i will gather all nations against jerusalem to battel , and the city shall be taken ; then shall the lord go forth , and fight against those nations , as when he fought in the day of battel . the nations and the earthly jerusalem contend it long together , the conquest falling sometimes to the one and sometimes to the other , accordingly as jerusalem is faithful with her god , and keeps her self as a virgin daughter of zion , chast to her own husband ; for then she shakes her head and bids defiance unto the king of syria and all the nations round about her ; but when she revolts and back-slides from god , and moves him to jealousie by that which is not god , then he moves them to jealousie by them which are not a people , and provokes them to anger with a foolish nation ; their rock that bought them is pleased to sell them and deliver them up into the power of the heathen and openly prophane people . thus antichrist wages warre with christ , serving himself of the power and interests of both his kingdomes , to advance his designes , and withstand the coming in of christs everlasting kingdome ; both which are made up but of the principles of worldly wisdome and power , managed upon a different account . the first consisting of the dominion and rule which satan exercises over the nations , kindreds , and tongues that he works off from christ , in and under the first dispensation ; causing them to hold the truth in unrighteousnesse , or to imprison the witnesse thereof in unholy and unrighteous walkings ; wherein being become subject and slaves to satan , and preferring that state before the benefit of restauration by the blood of christ to their first purity and perfection , tendered to them ; they envie , hate and oppose all those men that are better then they , and who by their holy professions and righteous walkings , condemne them ; thinking it strange to find any that run not with them into the same excesse of riot , speaking evil of them by reason thereof . but now secondly , because the devil lies too much exposed to common view in the exercise of this his first rule and dominion , and is not able to carry through his work , against the righteous and holy seed of christ , under so foul a face as open prophanenesse , or at best , only a state of heathenisme moralized by civil government ; but finds by experience that the saints of god are able to raise up too strong a power and party against these meere heathenish subjects , even out of the world it self , ( as restored in several measures and degrees , to some purity and rectitude of natural principles , by the coming of christ in the flesh , and by the preaching of the gospel to every creature under heaven ) he therefore winds about , and changes his course by transforming himself into an angel of light and declaring himself a friend unto christ , considered in his first appearance , and as he is the restorer and renewer unto man of his first purity & natural perfection ; knowing that by this his dissimulation and feigned complyance with christ , as vile and false a spirit as he is , he can come in by flatteries into those souls and consciences whence he hath beene cast out and kept out by force ; and can returne as unsuspected , and take up his place and state in the very temple of god , shewing himself that he is god , by all the signes , wonders and evidences that flesh and blood can expect from him to approve himself by , to the deceiving of the very elect themselves , if it were possible , and using all deceivablenesse of unrighteousnesse , he knowes how to greaten and enlarge his dominion and rule , by this second branch of it : in the use he makes of enlightned , restored men , the children of the first covenant , that are under the dominion of the law , married to christ by that covenant , and who will admit no rule nor government over them , but such as is consistent with the righteous and holy operations and actings that are required by the law in those that work as debtors unto it ; whereof we have , at large spoken , in opening the mysterious workings of sinne and satan , that are taken by the occasion of the commandment , working death by that which is good : so that the devil makes a surer game for himself this way then the other ; for out of this grave there is no redemption , but it must be let alone for ever ; there remaines no more sacrifice for sin , nor place for repentance , when after such enlightnings there is a drawing back , and falling away , through a root of bitternesse springing up against the dawning and approaching glory of christ in his second and heavenly appearance . such backslidings and declinings of heart are fatal , as having mingled in them that seed and nature of sinning , for which god swears in his wrath , whoever becomes wilfully guilty , shall never enter into his rest ; but be delivered up to beleeve a lie , that they all that are such , might be damned and perish everlastingly , because they received not the love of the truth that they might be saved : but after they had received the knowledge of it , became bitter haters and opposers thereof . when once this decree of gods wrath comes in its execution upon any soul , denying unto it the benefit of the sacrifice of christs death , let men have beene never so farre enlightned , to the escaping of the pollutions of the world , through the knowledge of iesus christ : to the attaining of excellent spiritual gifts , having all knowledge , all faith , that can be had without the love of the truth shining forth in the crosse and resurrection of christ ; all this and all the righteousnesse they have done shall be no more remembred , but in the iniquity they herein commit , they shall surely die , and their old sins from which they had beene washed and purged , returne with vigor and power againe upon them , making their latter end worse then their beginning . so then the devil is no loser at last , by temporizing for a while , and giving , as it were , leave unto his subjects , these sonnes of perdition , to conforme to the lawes of his enemy , and walk with , the saints as friends , and fellow subjects in christs kingdome ; for when they break and part , ( these drawing back to perdition , whilst the true heirs go on to the saving of the soul ) the devil finds his reckoning in the winding up , and serves himself of this his deceitful compliance by himself and his instruments with christ and the true spiritual seed , to paythem home at last with inveterate rage and malice , signified , rev. . by that flood of water which he poures out after them , if it were possible , to drowne and destroy them utterly ; as is most apparent also in the action and carriage of the he-goat in daniel , that pretended a long while to be for christ the prince of the heavenly host , and to engage on his and their behalf against the ram , till hereby he had strengthened the kingdome to himself , and then christ and the true saints have the slip given them , and none more enraged against them at last then the he-goat , none that speaks greater words against them , or more ready to piece up in association with the ram which he before had beaten downe , and got the perfect mastery over . this will be found by experience a most certaine truth ; that hypocrites and apostates when once they come to wilfull sinning , and with saul to discerne that god hath left them and is departed from them ( as to what divine presence and fruits of it , they had before beene made sensible of ) none will be more ready to joyne avowedly with the devil and the worst of his instruments , to accomplish their rage against the suffering saints of christ ; who by this meanes , have all the power of the world not only withdrawn from being their protection , but declaring it self in visible opposition to them , and have little other defence left them then in faith and patience to possesse their souls , as the poore , destitute and needy ones of the flock of christ . which dark dispensation and season is hastening apace , being , as it were , the midnight-state wherein the bridegroome shall come the second time without sinne unto salvation ; and unto which all things must work , as the last times draw to their end , when the falling away will be greater then ever , and the rage of all the churches enemies most enflamed and implacable , and when all visible protection and defence shall be as good as taken away from the true spiritual seed and suffering saints , to the making of such a time of trouble , as never was since there was a nation . yet the scriptures do declare , that although the ordinary visible protection shall be taken away and withdrawn from the holy people , and their power of the arme of flesh broken , god will however be a little sanctuary unto that residue and remnant which he shall preserve faithful unto himself under all the trials and shakings that shall be brought upon the world . for , zach. . . it is said , then shall the lord go forth against those nations as when he fought in the day of battell , which ver . . interprets to be in the case of gideon , when a great tumult from the lord was sent amongst his peoples enemies , so as they did lay hold every one on the hand of his neighbour , and rose up one against another , until they all fell together ( like abners and ioabs men at the poole of gibeon ) and became a prey to gideon with his company , who stood ( as it were ) still , with their lamps burning , and hearts praying unto the lord , until this salvation was wrought for them . and this which was wrought by the lord only , is yet said to be done by the sword of the lord and of gideon ; to shew that there was a sword still in the hands of gods people , though retained in such a posture of creature-weaknesse , that it was more in shew then any thing else . unto this day of battel , fought and won by gideon , doth the holy ghost by the prophet zachary referre , thereby foreshewing , how that the like dispensation of gods power and protection , is reserved to be put forth by him on the behalf of that remnant that shall be reduced to such a smalnesse in number and destitutenesse of all visible power , that nothing but such a day of battel ( to be acted over againe for them ) as this , is judged meet by god to be the meanes for their deliverance . and because in this battel , as we have said , there was not only the sword of the lord , but the sword of gideon ; it doth seeme to intimate , that the sword and power of magistracie , as well civil as military , shall not be so quite taken out of the hands of gods people in the last and worst of dayes ( even whilst the witnesses are prophesying in sackcloth , and finishing their testimony , ) but that in the midst of the little remnant of gods faithful ones , there shall be found such a holding of that sword in their hands , as was with cideon and his three hundred , having been taught the practice and use of it in the greatest purity and most exact subserviencie unto christ it is capable of , till the restitution be made of that and all other things , in their full redemption from the bondage of corruption , by christs second coming . chap. xxiv . concerning magistracy , as in its primitive constitution and right exercise , it hath its place and beares its part in the reigne and government of christ over men , in this world . we have already considered magistracy as in its corrupted , degenerated use , it is in a manner the throne and seat of the beast , serving to promote and advance the great designe and interest of the devill in the world ; whereby it doth become part of his kingdome and hath its place and use in the government that antichrist keepes up , to the oppressing and keeping under the deare saints and holy ones of the true and living god. and therefore it doth not onely follow in course , but there is a kind of necessity enforcing to treat of it also , as in its primitive constitution and right exercise , wherein it is not only capable of serving to a higher end , but must through the restitution that all things are to be brought forth in at last , be made actually instrumental unto the holy designes and glorious interest of christ and his people , as his earthly throne , wherein he will sit and rule the nations as with a rod of iron , and part of that dominion which the father will give unto him in the end of dayes , as that glory and kingdome wherein all people , nations and languages shall serve him , whose dominion is an everlasting dominion that shall not passe away , and a kingdome which shall not be destroyed ; but as a judgement , shall sit , and take away all other or contrary dominion hereunto , to consume and to destroy it unto the end ; whereby the kingdome and dominion and the greatnesse of the kingdome under the whole heaven shall be given to the people of the saints of the most high , whose kingdome is an everlasting kingdome , and all dominions shall serve and obey him , dan. . , , . and whereas it is said in this place , all rulers must be brought at last to serve christ and his people ; yea , to serve christ in his people , it doth not only meane earthly thrones amongst men , but the very heavenly thrones of angels themselves , who are made subject unto christ and the true spiritual seed that are the right heirs of salvation , unto whom even the angels are appointed ministring spirits ; who yet as we have shewed , are the highest lords and rulers of this world under christ , those that execute his command in all parts and places of his dominion , throughout the whole world ; being those that are higher then the highest rulers amongst men , and that know how to bring redresse of grievances and restauration of judgement in a province , when it is violently perverted by the uncontrolable force and power of man , then in authority and rule there , eccles . . . the angels then under christ are the highest powers in this world , whose thrones and dominions and principalities are invisible , yet are influencing to all visible powers whatsoever ; steering them to the end christ hath appointed , whatever the intentions , designes and interests of the instruments are ; and all visible powers are the next subordinate thrones and dominions unto them , which amongst men ( who are ruled by and under a visible administration of government , ) are accounted supreame , and those we call the higher or highest powers . these powers , rom. . . are said to be ordained of god , and pet. . , . are likewise called the ordinance of man ; both which ingredients are therefore requisite to the setting up of magistracy amongst men in its right constitution and exercise . for men in their creation and births are made of one blood , all the nations of them , acts . . and so are equal , and cannot therefore be distinguished and fixed in such different conditions and capacities of rulers and subjects , but by gods ordinance and to serve some holy and glorious end of his ; nor is the subjection which god requires , irrational and meerely implicit , but rational and voluntary , unto which men are to be led not only by the awe and feare of god , unto whom it is they pay a duty ; but are also to be won and perswaded by the sense of their common good and benefit thereby ; which , in what ever formes the government be administred ( that in themselves , simply considered , are all lawful and innocent ) doth difference just and righteous rule and government over men , from a tyranny and subjection unto private will and lust , which is none of gods ordinance , but the abuse of it . when lust thus creeps into magistracie , which in it self , is the good creature and ordinance of god , it knows how to engender to bondage and tyranny , which god for a punishment brings upon the nations of the world , and suffers , but it is no part of the primitive institution of a right magistracie , a description whereof we find , isa . . . where it is prophesied of and promised to be set up as part of christs kingdome , as reduced to its original patterne : for so saith that scripture , i will restore thy judges as at the first , and thy counsellors as at the beginning , afterwards thou shalt be called the city of righteousnesse . this is yet farther explained , isa . . , . where we find that the same heightning and purity , which other parts of the creation shall arrive unto ( through the general restitution of all things , ) magistracie it self ( as ranked among the rest , ) is proportionably to receive ; for brasse ( sayes he ) i will bring gold , and for yron i will bring silver , and for wood brasse , and for stones yron ; i will also make thy officers peace , and thine exactors righteousnesse . violence shall be heard no more in thy land , wasting nor destruction within thy borders , but thou shalt call thy walls salvation , and thy gates praise this restauration seemes to hold proportion with the degenerating of magistracie , figured out in nebuchadnezzars image . dan. . , . whose head was of fine gold , his armes and breast of silver , his belly and thighs of brasse , his legges of yron , his feet part of yron and part of clay ; which , when it shall be sunk downe into this its lowest and most corrupted state , is to receive a change , wherein it shall be raised up to its primitive height and glory . we are then from hence to be assured , that magistracie had a primitive patterne and rule unto which isa . . . referres ; which though as to the practice of it , it will hardly be found , yet hereof the judicials of moses were a shadow and type , as through which did shine forth a magistracie yet in promise , in the man christ jesus : which moses beheld as the true original in the mount , when he received the command to see that he made all things according to the patterne shewed him in the mount : and who saith of christ , deut. . , . a prophet shall the lord your god raise up unto you of your brethren , like unto me , him shall you hear : which compared with isa . . . shewes that this prophet is also a king , in the sense now spoken of ; where 't is said , behold , a king shall reigne in righteousness , and princes shall rule in judgement , and a man shall be as an hiding-place from the wind , and a covert from the tempest ; as rivers of water in a dry place , and the shadow of a rock in a weary land . so then faith sees or may see an image and rule in christ , by whom kings rule and princes decree justice , unto which magistracie it-self , in its primitive institution and right exercise , is or ought to be conformed : the knowledge of which truth was powerfully set upon davids spirit , enabling him prophetically to describe it , sam. . , , , , . saying , he that rules ever men must be just , ruling in the feare of god , and he shall be as the light of the morning when the sunne riseth , even a morning without clouds , as the tender grasse springing out of theearth , by cleare shining after raine : which though david did not fully experience in his personal administration of this rule ( which was in him as in the type , ) nor yet could find it like to be in his house , as to the fleshly seed , yet he foresaw it and accordingly prophesied of it as a thing to come , by the exercise and administration thereof in the hand of christ and his people in the latter dayes : and so first describes , wherein magistracie consists , as considered in the purity of its institution and the right exercise thereof , when he saith he that rules over men must be jvst , ruling in the fear of god : and secondly , when he shewes also the use which christ will make of it , when it shall by him be brought into practice , according to its first patterne ; even for the thrusting away of all the sonnes of belial , as so many thornes that have laine goading in the sides of gods suffering saints , for a long time , which cannot be taken with hands ; but the man invested with this magistracie and power shall be able to touch and subdue them , as fenced with this rod of iron , and staffe of a speare , and they shall be burnt also with fire in the same place . the fire that comes forth out of the mouth of gods witnesses shall also slay them , as concurring with this sword to the utter destruction of all gods enemies . as a true result then arising out of this scripture , it doth appear , first , that there is a rule over men which is gods ordinance , capable to be brought into its exercise and practice amongst them , according to the purity of its institution : which being called a rule over men , and not in them , signifies , that the exercise thereof refers to the outward man , or outward concernes of men , in their bodily converse in this world . secondly , that he that is to be in this power , as qualified to exercise this rule , is man ; first , christ himself as he is the son of man , and then the saints , as gathered into one glorified body with him . but this will be only at the time of christs second coming : neverthelesse , man in his earthly state ( as the figure and type of this ) is and hath beene qualified for the exercise of magistracy from the beginning to the end of the world ; which seemes to be as one of the pillars whereby christ bears up the world through the vertue of his blood , when otherwise by the fall , the earth and all the inhabitants thereof had beene dissolved , and run into confusion , psal . . . keeping this promotion at his owne disposal , so as , ver . , . it cometh neither from the east , nor from the west , nor from the south , but god is the judge , he putteth downe one , and setteth up another , in the variety of formes and administrations wherein it is and hath beene exercised in all ages throughout the whole world . and as the meanes of qualifying men hereunto , christ hath beene keeping up his witnesse , even the fear of the lord in the consciences of men , under the threefold government and rule which he sets up in them , which he preserves as a distinct jurisdiction from the outward exercise of rule by man , but as conducing to the better managing and carrying on of that outward government in the hands of men . for when the scripture saith that the rule of magistracy is over men , we are to understand by this terme , the proper sphere , bounds , and limits of that office ; which is not to intrude it self into the office and proper concernes of christs inward government and rule in the conscience ( at large before discoursed by us ) but is to content it self with the outward man , and to intermeddle with the concernes thereof in reference to the converse which man ought to have with man , upon the grounds of natural just and right , in things appertaining to this life ; wherein the magistrate or higher power is not only the proper judge , but hath the right of coercion thereunto , if not obeyed . and the more illuminated the magistrates conscience and judgement is , as to natural justice and right , by the knowledge of god and communications of light from christ , under any of the three dispensations before mentioned ; the better qualified is he to execute his office , and the more accountable he is to god and man , in default thereof . so in a threefold respect magistracy may be brought into its lawfull exercise over men ; and where it is not so , it is the sinne and abuse of those that exercise it and deteine it in unrighteousnesse , contrary to the light within them , which they live under and ought to be faithful unto . before we go farther then , we are to acknowledge , that magistracy or rule over men may be exercised amongst all nations in general , in a lawful and right manner , suitable to their dispensation and light received ; and as such , is as a weaker or stronger sort of rule of and from christ set up amongst them , and ought not therefore so much as in its lowest dispensation , in the righteous exercise thereof , to be judged , condemned or disobeyed byany , as accounting it a part of the fourth monarchy , or seat of the beast ; since it is so only , as considered and found in its corrupt use , and fixed enmity against christ and his saints . againe , by this also we may take notice that we are not to be in bondage to the judicials of moses , as in the letter of them they conveyed the lawes of civil government to the people of the jewes ; since the spirit and original patterne of those very judicials is set up by christ in men , through his resurrection from the dead ; to enable them unto a righteous ruling over men , in the fear of the lord , by the pouring out of his spirit upon all flesh ; and thereby qualifying them unto that office , as wel as to all other christian duties , performable by the renewed natural man. so as it would be a returning back againe unto moses , contrary to his owne charge , acts . if we should bind up our selves to his judicials : for moses himself saith , a prophet shall the lord your god raise up unto you , like unto me , him shall ye hear in all that he shall say unto you ; as well for the enabling of you to the right discharge of magistratical duties , as the rest of that work which the christian is to be conversant in , according to his command . so that instead of going thus backward , we are to go forward and to be still enquiring and learning out more of christs mind in this great work , as by steps and degrees he leads us thereunto through the influencings of his spirit in a way of righteousnesse , and by the daily renewed outgoings of his providence . and doubtlesse if moses judicials are thus to be left behind , as they that have lost their force and obligation ; no humane ordinances or positive lawes must expect to be perpetual and exempt from change and removal , if the lord please by a visible hand of his owne , in judgement and righteousnesse to fold them up as old garments , and change them as vestures of the worlds old fashion , to make way for the new heaven and new earth that christ is bringing into their roome : whose abolishing and taking away in such a case , is their improvement , perfection and establishment , according to the primitive and best constitution of government . this being by way of preparation and introduction laid down , we shall now proceed to shew more particularly , wherein magistracy , as to the purity of its constitution and righteousnesse of its exercise , doth consist . magistracy then is the rule which god hath ordained to be exercised over the outward man , by man himself qualified thereunto , to act in righteousnesse and in the fear of the lord , in discharge of this his high and great trust ; and so is an office meerly respecting rule and government over men , in their outward concernes , which is capable to be rightly used or not , according as the persons entrusted therewith , are qualified and do exercise the same , the office of it self being good , and the end for which it is set up being according to gods ordinance and institution , for the ministring of punishment to them that do ill , and encouragement and protection to them that do well . and men may lawfully arrive and attaine unto this office and dignity , either in an ordinary way , through the endeavours and free choice of men ; or extraordinarily , by the immediate call of god himself to the exercise thereof , making those that are to obey , willingly subject in that day of his power . for the office it self , it is ( as we have shewed ) in gods institution , a rule that is set up over the outward man , in righteousnesse and in the fear of the lord , obliging the persons intrusted with this power , to put forth righteousnesse in all their actings that appertaine to their publick charge , in the judgements and statutes given for the right ordering and regulating of humane societies , in the outward converse of men one towards another , and in the common protection , safety and defence which by them is to be provided , with reference to those that are under their charge . and as in this , the principles of natural justice and right , in their highest improvement , are to be their rule ; so the fear of the lord should oblige them in an humble dependency upon him , and trembling posture of mind before him , to be watchful , in not suffering any thing to be done by them , that may carry in it , hinderance or opposition to the breaking in of higher discoveries upon them , as to the very exercise of the magistratical office , in the purity and perfection , wherein it is promised to be brought forth in the last dayes by christ himselfe ; unto which they should alwayes have willing and ready minds , to make way and to submit . upon such grounds , magistracy may be preserved in its lawful use and exercise , as a faithful servant waiting for the coming of his lord ; and the persons exercising that authority , are to be accounted as the ministers of god to us for our good ; of whom we are to be afraid , if we do evil ; and whom we are not to fear , if we do well ; because they are to be a terrour only to evil works , and a praise to the good : in which respect , the apostle sayes , true christians must needs be subject , as having an obligation leadin them thereunto , not only for wrath , but for conscience sake , rom . . the power that appertains to this office , is all the strength that man is capable of being formed into , either in a way of counsel or force to prevent and resist all assaults that may encounter the same , in way of disturbance or opposition ; to the end that righteousnesse in the outward converse of men , may run and be in authority and rule against all contradiction thereunto , from the malice of devils or men . and therefore we are not to conceive , as most are apt to do , that man in his innocent state and sinlesse nature , stood in no need of this office of magistracy ; for it is not only useful to restraine from unrighteousnesse and disorder occasioned by sin and the fall ; but also to conserve and maintaine men in the good order and right disposition of things , wherein by their creation they were placed , in a preventing way unto the disorder and danger that lust threatens , and is ready to introduce upon man in his mutable righteous and holy state . and in this way of exercise it will be upheld by christ , during his reigne on earth the thousand years , when with the whole creature it shall be restored from the bondage of corruption into the glorious liberty of the sons of god , and be made subservient to the interest of the right heirs of salvation , whereby kings shall become nursing fathers , and rulers nursing mothers unto the church ; bringing the glory and power of all nations unto it ; so as all nations shall walk in the light of the new jerusalem , before which all the kings of the earth shall stoop and be made to yeeld homage and subjection , as not able to resist the wisdome and power of god there shining forth ; but from the conviction and demonstration flowing thence , shall conforme , whether they will or no , to the righteous rule of this government of christ , who thereby binds their kings in chaines , and their nobles in fetters of yron , causing them to fall downe and yeeld themselves up in submission thereunto ; or else to be burnt up like thornes in the fire , as they shew themselves resisters thereof : this being the honour which all the saints shall have , in this manner to prevaile over , and subdue all their enemies and opposers , psal . . from what hath beene said , we have had some general insight into the true nature of magistracy or rule over men , and how righteous an administration it is , respecting the outward man , as well in the principles as the rules of righteousnesse , that are enabling thereunto on gods part , whose ordinance and institution it is : so that considered , such as god requires it to be , it is mans ruling over men in righteousnesse , and in the true feare of the lord. and this christ , in his own person as the sonne of man , is perfectly qualified to do , whose right also it is , having all power in heaven and in earth put into his hands . and his saints when fitted by him , to sit upon the throne of the same glory with him , shall likewise be found prepared to bring forth even magistracy it self in its right exercise , exactly answering the end for which it was set up by god ; and so shall be acknowledged by all the nations of the world , during the thousand years reigne of christ on earth . which pure state of magistracy , in the practice of it , answerable to the righteousnesse of its primitive institution , is part of christs kingdome which he exerciseth in the world . which therefore we are to eye , and be farre from discountenancing or grieving the witnesses thereof , who through humane frailty may be at first very raw in the particulars unto which they give witnesse herein , when their hearts may be sincere to christ , in longing after his coming , to set up even magistracy it self in the purity of its use and exercise . and if it be here demanded , whether the saints of god are to content themselves with having this in their eye only , and with the contemplation of it by faith , as the thing which christ will bring about in his due time , in despight of all opposition , who as the stone cut out of the mountaine without hands , dan. . shall become a great mountaine that shall fill the whole earth ; it is answered , though the saints should sit down in faith and patience , waiting to see this promise accomplished by the immediate power and hand of christ , without entertaining any solicitude in reference to other meanes , they should not be disappointed nor fall short of their expectations at the last . but secondly , there is a duty of the day , a generation-work , respecting the time and circumstances of action , in which the lot of our life is cast , which calls upon us to use all lawful and righteous meanes that are afforded by the good hand of god , through the inward light and knowledge he vouchsafes , and outward providences and helps which he casts in , whereby to make way for , and to be hasting unto the coming of that day of god , wherein the old heavens and earth shall be rolled away as garments , yea , with the works that are therein , be burnt up , and the new heavens and the new earth wherein dwelleth righteousnesse shall be brought forth in their roome . our part is the same therefore in this , as in the practice of other righteous duties appertaining to us , the perfection whereof we cannot expect untill the redemption of the body ; and yet we are to be using all lawful meanes and endeavours , to come as near the primitive patterne and rule as we can , in our whole practice throughout . so that when once we have well considered what rule christ himself if he were on earth , would exercise over men , in protecting those that do well , and being a terrour to evil works , as also in distributing righteousnesse equally and impartially unto all , upon the grounds of right and just ( which everyone , in the measure of light they have attained , are acquainted with , and do acknowledge for the rule which they are willing to be concluded under , as to all their outward concernes ) we ought in the way of christ , and in the use of all lawful meanes , to be as near this in our practice as possibly we may , in the rule over men , which we shall be either as principals or accessories in setting up , holding our selves obliged in heartinesse and freedome of mind , to maintaine . in this lesson , the lord jesus hath given cause to many of these nations in these late years , to be great proficients , by the experiences which he hath afforded them step by step , for the learning of his will and mind therein : who hath not emptied us from vessel to vessel without some teachings thereby , what was bad and fit to be left behind ; nor without some dawnings and intimations of what is good , and is yet before us , to be prosecuted and followed after . which , whoever shall impartially and sincerely weight the cause and interest which the good people of this nation have all along engaged in ( as well in reference to their civil liberties or interests of men as men , as to their christian liberties , as saints ) cannot but acknowledge : nor therefore can yet remove the perswasion throughly out of their minds , that god , who hath brought on the work thus farre , should leave it here when it is come ( as it were ) unto the birth , and is upon the very anvil to be formed into what may answer the true ends of magistracy and common good of men : unto which if there were yet applications made in a way of righteousnesse , and in the fear of the lord , good men and gods own people might not despaire of being taught by god , and enabled through his power to grow up to that , wherein like faithful servants unto christ they might receive encouragement from their lord at his coming ; and finding of them so doing , with their loynes girt , and lamps burning , ready to receive him at his second appearance . for if once the lord be pleased so farre to enlighten the minds of men in these nations , governours and people as to shew them the good of magistracy as it is in its primitive institution , and is held forth in promise , for to be restored in the last dayes ; it will then be their desire and delight to enquire and consider in a way of free debate and common consent , on behalfe of the good people of these nations ( who in all these great trials have stood faithful , and unshaken , as to the knowne cause they have beene engaged in ) how the rule over them may be brought nearest to its first institution and original patterne , in the exercise and practice thereof amongst them ( founded , as we have seene , upon the principles of natural right and just , and so exclusive to all private interest and personal concerne of any singulars that shall be found to stand in competition with , or preference to the good of the whole ) and how that which is the ordinance and institution of god , may become also the ordinance and statute of man , established in a free and natural way of common consent to the reuniting of all good men as one man , in a happy union of their spirits , prayers and counsels , to resist all common danger and opposition , which by devils or men may be raised against them . and in this posture , being taught how to escape the defilements and corruptions of the world , together with the wrath and vengeance attending the same , they may be accounted worthy to stand before the sonne of man at his appearance , and be acknowledged by him as those faithful servants of his , luke . , &c. whom the lord having made rulers of all his houshold , to give them their portion of meat in due season , shall find at his coming , to be so doing ; in distinction from those wicked servants , who say in their hearts , and by their actions ( whatever contrary profession may be in their mouths ) that their lord delayeth his coming , and thereupon apply themselves to beat their fellow-servants , and to eate and drink , and be drunken ; upon whom the lord will come in a day when they look not for him , and at an hour when they are not aware , and will cut them in sunder , and appoint them their portion with hypocrites and unbeleevers , where will be weeping and gnashing of teeth . chap. xxv . treating of the power which shall be given unto the two witnesses , to prophecie and finish their testimony , when the suffering saints of christ must expect the visible protection of magistracy to faile them , as exercised in a worldly way . what these two witnesses are ( considered as well in a general acceptation as in the more restrained sense , relating to revel . . where the power of prophesying , to be given to them , is mentioned ) we have already spoken in the thirteenth chapter ; unto whom the scripture sayes ; power shall be given to prophesie a thousand two hundred and threescore dayes , in sackcloth , being the two olive-trees and the two candlesticks standing before the god of the earth ; whom , if any man will hurt , fire proceedeth out of their mouths and devoureth their enemies ; and if any man will hurt them , he must in this manner be killed . these have power to shut heaven , that it raine not in the dayes of their prophecie : and have power over waters to turne them to blood , and to smite the earth with all plagues ; as often as they will , rev. . , , , . comprehending in this power of theirs , all that was incident unto moses and elias in the dayes of their ministery , to fit them to the work that was by god allotted unto them . in the exercise of this power , the saints of god shall be enabled to go forth , before the great and notable day of the lord come ; even then , when to the eye of flesh and blood , their state and condition shall be at the lowest , and they shall seeme to be surrounded with the power of the world , in the fiercest opposition and enmity against them . at which time , it is said , dan. . . that michael shall stand up , the great prince , which standeth for the children , that are the true israel of god , in a troublesome season , such as never was , since there was a nation to that time ; and the saints shall be delivered , even every one that shall be found written in the book . this standing up of christ , seemes to be by the power which he gives to his two witnesses that in this troublesome season are to prophesie in sackcloth : shewing plainly thereby , that they are but fore-runners to the coming of christ himself ; before the brightnesse of whose appearance , all opposition shall be consumed and vanish away . whence it is , that during these two witnesses prophesying in sackcloth , their enemies bear up in as much confidence as ever , consisting not only of the generation of hypocrites and apostates , embodying themselves as a holy city and earthly jerusalem , but of all the rest of the gentiles , who notwithstanding the differences betweene themselves , do make a shift to peece up together , that they may both attaine their ends upon the true spiritual seed and right heirs of salvation ; essaying to mingle themselves , and joyne counsels and forces in a combination against the approaching glory of christs kingdome , as he shall come to be admired in all those that do beleeve . when it shall thus come to passe , that this yron and clay shall mixe together , it shall be but for a season : for at length the corrupt world finding its owne strength , will besiege this jerusalem , spiritually called sodome , and burne this whore in the fire of their rage and hatred against her . then shall the visible worship and formes of christian religion ( that are in being and practice amongst any people , in their fleshly reformation ) come to be destroyed , taken away , & swallowed up into impurity and corruption , and mens hearts will be greatly failing them for feare , by reason of what god is bringing upon the earth . and at this very season , when all outward protection , visible defence and power , through the treachery of hypocrites and apostates shall be withdrawne from the suffering saints of god ; and in a just recompence of divine vengeance , the siege of the earthly jerusalem shall draw nigh upon those that have made themselves accessory to the betraying of the spiritual seed , ( as it did on the literal jerusalem upon the betraying and crucifying of christ ) then shall the two witnesses receive their commission , and stand up in a destitute , naked and poor condition as to worldly assistance , but armed with the mighty power of god , and the fiery indignation that shall accompany their witnesse , against their adversaries , whereof elias in his dayes was the figure , who for the same number of dayes prophesied and said there should be no raine , and afterwards brought raine againe by his prayer , and fire also from heaven , yet a man of like passions and affections with us , which also these two witnesses shall be found to be , in the dayes of their prophecie , as a proof whereof , their dead bodies shall be found in the streets of the holy city , spiritually called sodome and egypt , kept for three dayes and an half , unburied ; signifying , that they must in all things submit to the bruising of their outward man , in conformity unto christ , and be slaine as their brethren have beene , from the beginning of the world ; which is to be their lot , in the latter end . this prophetical and powerful spirit of eliah shall be poured forth in those dayes upon the witnesses of christ , that keep the word of his patience , ( and endure the fiery triall of those times , not thinking it a strange thing that thereby happens unto them ) and shall fill them with exceeding joy under all the reproaches which they beare for the name of christ , as the spirit of glory and of god that is resting upon them , and fitting them for such a season : that as john baptist by his ministery , ushered in christs coming in the flesh , or in his first appearance ; so this same prophetical spirit of eliah , shall be the fore-running dispensation , given forth by the witnesses of christ in those dayes , unto christs second appearance or coming from heaven , as hath beene foretold by all the prophets since the world began , for the restitution of all things , as the fruit of his personal presence in the world , exercising rule and dominion there for a thousand years with his saints , and then carrying them up with him to his father and their father , into the same kingdome as continued in glory , in heaven for evermore . what this prophetical spirit of eliah is , that shall be thus poured out upon the witnesses of christ in those dayes , is to be understood by what it was in eliah's person , who was but the type , and therefore certainly had this spirit in a much inferiour degree to what it shall be in them . the spirit of glory and power therefore which he had , they shall have , and much more , as indeed is expressed when it is said , if any man will hurt them , he must in this manner be killed : fire proceedeth out of their mouth and devours their enemies . these have power by the same way eliah had , which was by the prayer of faith , to shut heaven , that it raine not in the dayes of their prophecie , yea , they have power also over waters to turne them into blood , and to smite the earth with all plagues , as often as they will. yet under all this power and glory they shall remaine exposed in their persons ( upon the finishing of their testimony ) to the rage and power of their enemies , who shall then make warre against them , overcome them and kill them . but notwithstanding , on the third day , they have power given them to rise from the dead , and to ascend up into heaven , rev. . , . after a more glorious manner then eliah did ; and this , in the sight of their very enemies , to their terrifying and amazement . thus we see the spirit and power of eliah , what it is , that then shall be poured forth , and that in a more mystical and spiritual consideration . something we shall also speak to the opening of the state and qualification of the persons that are called the two witnesses , and why they are so called . for their state and qualification , this is to be known by their names and their apparel . they are called the two olive-trees , and the two candlesticks , standing before the god of the whole earth . by what hath beene already opened on this subject , we are not far to seek what these signifie . for the two olive-trees and two candlesticks that stand by the lord of the whole earth , must either be christ in his owne person , as he is head to his body , the church , and mediatour betweene god and man , shining forth in his first and second appearance , as both these perfections of the natural and spiritual man are built up and wrought into a perfect consistency and harmony in him : or else these two olive-trees do signifie the conformity , which from him as the head , is wrought out in , and derived upon his spiritual and heavenly members ( by his first and second appearance ) in both those perfections of the first and second adam , as the elder is made to serve the younger , and the first is built up into a consistency and harmony with the second , by the power of the crosse , making them conformable to him in his death . which conformity is signified by their prophesying in sackcloth , testifying the marks which they bear about with them in their mortal bodies , of the dying of the lord jesus . and in this crucified , mortal flesh of theirs , they are owned by christ , as having the spirit of god and of glory thus made to rest upon them ; in a like dispensation unto that of eliah's prophecy . so that when once it shall please god to raise up a seed and generation of saints , in whom these marks of the dying of the lord jesus shall be eminent , to the slaying and bringing to rest , all operating powers and faculties of their natural man , as standing in opposition to the lord of life and glory , and subjecting every high imagination in them by the crosse , to the laying of it and all the glory of flesh , in a very great measure under the feet of christ , whereby that which lets his glory from appearing unveiled , and hath all this time let , is taken away ; then will it be knowne what the two witnesses are , and that they have not hitherto so much as begun their prophecy , in the power of eliah before mentioned ; so farre are they from being slaine . chap. xxvi . treating of the time of the manifestation of the sonnes of god , their sitting with christ on his throne , ruling and influencing all things on earth , during the space of a thousand years . having finished what relates to the saints being made one dead or crucified body with christ , and shewed the opposition which is exercised by the devil thereunto : that which remains to be considered , is the gathering also of the saints together into one glorified body with christ , at his second coming ; when it shall appear what those shall be , that now , though they are sons , are undistinguished from those that are not : who have beene planted into a conformity with christ in his death , and who , considered as his dead body , having beene exposed to the bruising of their heele by satan before his being bound up , shall be declared the proper subjects and inheritours of this first resurrection , in the exercise of the power and glory thereof , as kings and priests reigning with christ a thousand years . this time of the manifestation of the sonnes of god is said to be that , which is the earnest expectation of the very creature it self , rom. . . as the season also wherein the whole creation is to be restored to its primitive purity , and to be delivered out of the bondage of corruption into the glorious liberty of the sonnes of god , as the benefit which it shall then receive , by vertue of the price of christs blood , paid for all : for the want of which , it now groaneth and travelleth as in paine , as deteined under the bondage it is fallen into by sin , and is stretching out its neck ( as it were ) with a holy impatiency after these times of refreshing , that are to come from the presence of the lord , by the sending of jesus a second time , and revealing him with power from heaven , to restore all things , and accomplish the full redemption of the body : which god hath spoken by the mouth of all his holy prophets , since the world began , acts . , , . but considering the distinct and large handling of this weighty subject , from testimony of scriptures and otherwise , in volumes lately made extant ; together with the reserve , which christ thinks fit to keep in his owne hands , as well of the time as the exact patterne and material circumstances of this his reign ; it shall suffice me to be joyning in testimony unto this great truth , according to the general prospect thereof , which hath beene given in to my faith , in some small glimpses , as well from the inward as outward word of god ; in a patient and humble expectation of the clearer and more certaine description thereof , as the things themselves are drawing on , which christ in his times will fully shew , by the brightnesse of his owne coming , unto which the children of light and of this day are exhorted to be hastning , as that which is hastning upon them , that so it may not overtake them as a thief in the night , at unawares ; but the mindfulnesse thereof may keep them in a meet posture , with their loines girt , and lamps burning , as men waiting for the coming of their lord. paul in tim. . , . does call these dayes , the times of christ , in which he will shew , that his judgment and power shall bear sway in distinction from and opposition to the power and judgement of mans day , ( now in exercise and credit throughout the world ) himself being the blessed and only potentate , the king of kings and lord of lords , that must take place with his everlasting dominion . this scripture compared with rom. . v. , to v. . acts . , , . john . . hab. . , , . thes . . . phil. . , . dan. . , . and dan. . . and chap. . , . does evidently declare thus much ; that the hidden life and immortality , wherein the man christ jesus does remaine with god ( as him that is invisible , seene only to the eye of faith , by the true sons and heirs of salvation ) shall have a season and time to be manifested and brought to light openly , before the eyes of all : and this two manner of wayes . first , in a way , which shall be peculiar to the spiritual seed , and extend only to them ; who having died with christ shall now live with him , and having suffered with him , shall now reigne with hiw , as gathered into one spiritual and heavenly body with himself , through his changing their vile body into the likenesse of his most glorious body , according to the working of his mighty power , whereby he is able to subdue all things unto himself . secondly , in a way , which shall be common to all natural men , yea , to the whole creation of god , so as every eye shall see him , and every tongue shall confesse him , and every knee shall how to him ; either voluntarily or by compulsion , as unto the only potentate unto whom they owe their subjection , and that in the right of the redemption by him procured for them , who became a ransome for all , to be testified in due time , through which they shall be actually and entirely delivered from the bondage of corruption , and restored into their primitive purity , natural life and glory , upon the same tearmes of mutability , as wherein adam was at first created ; yea , with this advantage over and above what he had , not only a being taught by his experience , but assisted with those means which he experienced not in the manner they shall do , together with a freedome from any exercise of that old serpents power or subtilty upon them , who during the time of the whole thousand years ; shall be bound and sealed up in the bottomlesse pit , by the power of christ , rev. . , . and so , totally disabled to deceive or beguile the nations any more , all that while , as he beguiled eve , that christ may rule in righteousnesse amongst them without disturbance , nothing being left to hurt or destroy them , in all his holy mountaine or dominion , if they destroy not themselves , for they shall be left unto the full and entire scope of their own free will , self-managing and disposal , that they may be as good as they themselves shall desire to be , and have the means at hand to keep them so , if themselves be not in the fault . that which christ will do at his second coming , is intimated by those greater works he speaks of , john . v. , to v. . at the sight whereof every one should marvel . in which scripture we find a twofold power , that shall then be exercised by christ . first , a quickning power , for christ shall then quicken whom he will , calling whom he pleases out of their very graves , whether spiritual or literal , and they shall hear his voice and come forth : the grave , at his call , shall yeeld up her dead , not being able to resist the power of this quickning spirit of his , who then , as by the voice of the arch-angel , the trump of god , thes . . shall visibly declare the exceeding greatnesse of his power over death and the grave it self , in the sight of the whole world , to the admiration of all , and to the stopping the mouths of the greatest enemies and gain-sayers , that would be apt to contradict and oppose the glory of his kingdome . secondly , a judicial power ; for christ shall then receive authority from the father , to execute judgement also , and that , as the sonne of man ; according as it is also expressed , acts . . he hath appointed a day , in the which he will judge the world in righteousnesse , by that man whom he hath ordained , whereof he hath given assurance unto all men , in that he hath raised him from the dead . thus then , as the father hath life in himself , that is to say , the proper life of god , absolute , supreme , irresistible and almighty ; the sonne of man shall then also come forth in the exercise of the same life , in unity with the father ; it being given to him , in like manner , to have life in himself , and to effect and execute all that which he desires and thinks fit in both these respects , in the exercise of the same absolute and almighty power of god himself : by reason whereof it shall come to passe , that all men shall honour the sonne , even as they honour the father , and whosoever honoureth not the son , shall be proceeded against , in judgement and in the execution of gods wrath , as if he had not honoured the father . for , unto the sonne of man , in this day of his power and glory , shining forth in the beauty of his new name that is above every name , either in this world , or in that which is to come , every knee is appointed to bow , of things in heaven , and things in earth , and things under the earth , and the duty of every tongue shall be to confesse that iesus is the lord , to the glory of god the father . hence then it is evident , that as god or the word in christs first appearance , was pleased to be manifested in flesh , wherein to condescend and make himself of no reputation , by taking upon him the forme of a servant , and being made in the likenesse or habit of a man , and in this fashion , as a man , subjecting himself to the doing and suffering all that , which was required to be done and suffered , on the behalf of sinful mankind , and for the bringing many sonnes unto glory ; so also is he ( that thus did and suffered all things as a man , in the dayes of his flesh , for our redemption ) at this time to see his seed , and reap the fruit of the travel of his soul , which then he made a sacrifice for sin , being now a second time to appeare , without any reference to sinne , as then he did ; but instead thereof , to declare himself the sonne of god with power by the resurrection from the dead . so as in and by this second appearance , the man christ iesus , in the fashion and forme of his exalted and glorified manhood , consisting of spirit , soul and body , in substantial or personal union with the word , is to shew and manifest himself in the glory of the father , in the joynt and united exercise of the same divine life and power with him , and therein to give a plaine demonstration , that he is the sonne of god , as by his being made flesh , and becoming obedient to the death of the crosse , he did undeniably demonstrate that he was really and properly the sonne of man , made of the seed of david , according to the flesh ; living the life , and dying the death , of a perfect natural man. thus the sonne of man shall come with power and great glory , sitting with the father upon the same throne , therein shewing himself the only potentate , the king of kings and lord of lords , dwelling in immortality , and that light , which no man can approach , hath seene or can see . christ then ( considered as thus dwelling in immortality and that light which is invisible and inaccessible , in reference to all those that are meer natural men ) shall at this time declare himself to be the life and quickning of his own dead body , and the object of their converse , who having been made one dead body with him , as planted in the similitude of his death , shall now be called and gathered together unto him , in one incorruptible , immortal , glorified state of spirit , soul and body , & be planted into the likenesse of his resurrection , to the attaining of their compleat adoption , and the redemption of the body , at this manifestation of the sonnes of god , and heirs of salvation , which is spoken of , colos . . . where 't is said , that when christ who is our life shall appear , we shall also appear with him in glory ; and iohn . . we are now sonnes , but it doth not yet appear what we shall be ; but we know , when he shall appear , we shall be like him : for we shall see him as he is ; or as he dwells in immortality , and in that light , from whence he excludes every natural eye , reserving it as the peculiar enjoyment and inheritance of his friends , whom he loves , that are heirs of god , and co-heirs with christ , in the things prepared only for them , which neither eye hath seene , nor eare heard , nor have entred into the heart of the natural man to consider . this likenesse which the true saints shall be brought forth into with christ , the beginning and first-begotten from the dead , is described in general , by the promise christ makes to them on that behalf , and iesus said unto them , verily i say unto you , that ye which have followed me in regeneration , when the sonne of man shall sit in the throne of his glory , ye also shall sit upon twelve thrones , judging the twelve tribes of israel , matth. . . so , rev. . . to him that overcometh ( sayes he ) i will grant to sit with me on my throne , even as i also overcame , and am set down with my father on his throne ; which imports , first , that as by the fathers quickning of christ , raising him up , and fitting him in spiririt , soul , and body , to exercise in unity with him , the same divine life and power , to the making his manhood second with him on the throne : so christ , in like manner , will quicken and raise up all the members of his dead body , or slaine faithful witnesses , that have beene made conformable unto him in his death , and fit them in their spirit , soul , and body , to exercise in unity and association with his heavenly manhood , the life and power which he is enabled to exercise , as he is the exalted sonne of man , to the rendring them a fit bride , queene , and second with him , in his throne , where they shall neverthelesse sit as upon thrones of their owne , as his equals and co-heirs , yet in subordination unto him , judging the twelve tribes of israel , in a light and glory , superiour to the earthly jerusalem or worldly church ; yea , to the good angels themselves , who shall be found but standing about the throne , whilst the saints shall be sitting downe with christ , upon it . secondly , as the father gives authority to christ in the capacity of the sonne of man , to execute judgement as the only l'otentate , king of kings and lord of lords , under him , so christ also shall give and derive to his body ( the general assembly of the first-borne , whose names are written in heaven ) authority to be the only potentates , lords of lords , and kings of kings under him , whose decrees and ordinances , shall be binding unto all in heaven , or in earth , or under the earth , next and immediately under christ their head ; and this , as well in reference to the regulating and well-ordering the service and worship of god in the societies of saints and all his true worshippers ; as in reference to the governing and well-ordering the natural and outward converse of men in their humane societies , during the reigne of christ upon earth , the thousand years . both these powers and jurisdictions shall be residing in the general assembly of the first-borne , whose names are written in heaven , who shall then be declared the bride , the lambs wife , the new ierusalem , coming downe from god out of heaven , described , rev. . . as she that is prepared as a bride adorned for her husband , being that tabernacle of god with men , wherein he will dwell with them , and they shall be his people , and he himself will be with them , and be their god , wiping away all teares from their eyes , so as there shall be amongst them no more death , nor sorrow , nor crying , neither shall there be any more paine : for the former things are passed away , and by the power of him that sits upon the throne , all things are made new . this general assembly , in the exercise of their judicial power , are to be considered in a twofold capacity . first , that wherein they are properly spiritual or heavenly men , qualified with a discerning peculiar to the spiritual seed , through the anointing which is truth and no lie , whereby they enter within the veile , and are admitted into that light and immortality , which their owne natural man sees not , nor can see , but by the help and teachings of this anointing ; and that , at second hand . as thus considered , they have committed unto them , the power of the keys , in the full extent and exercise thereof , whereby , all that they binde in earth , shall be bound in heaven , and all that they loose on earth , shall be loosed in heaven : so as all the declarative power of what infallibly is truth , and the mind and will of god , to be observed in heaven or in earth , by all the inhabitants of both , shall be in them : and all disobedience and opposition thereunto , shall be punished by their church-censures , in a way of excommunication , considered in the scriptures , either as conditional , and referring to sianes against the son of man , as in his first appearance ; or the disobedience against the first covenant , capable of release in this world : or , secondly , as the final , irrevocable sentence , called the anathema maranatha , respecting the sinne against the holy ghost , christ in his second appearance ; or the wilful disobedience against the second covenant : from which censure , none shall be able to escape or appeale ; this judgement-seat of christ , having for its attendants and ministers of justice , the holy and mighty angels , ready with flames of fire to take vengeance on all that shall not obey the gospel , and to punish them with everlasting destruction from the presence of the lord , and from the glory of his power . secondly , the same general assembly do also in another capacity , exercise their judicial power : to wit , as they are properly natural men , qualified with a pure natural discerning , wherein they are found acting the powers and faculties of the natural mind , in all the righteous and holy operations , required by the first covenant , in a newnesse of life received by the resurrection from the dead , and as they are made one glorified incorruptible body , with christs natural man. in this sense , they have the power of the sword committed to them , as supreme ministers of natural right and justice , under christ , the king of righteousnesse , and in association with the innumerable company of holy angels , heb. . . who , in the exercise of this part of judicial power , are joynt-rulers with the saints , that in the first , were but servants and attendants , as those principalities and powers in heavenly places , unto whom the manifold wisdome of god is made knowne by the church , ephes . . . by saints , in this capacity , christ will judge the world , and rule the nations as with a rod of yron , breaking those in pieces , as a potters vessel , that are stubborne and rebellious ; binding their kings in chaines , and their nobles in fetters of yron : as it is written , psal . . such honour have all his saints ; to wit , as met together in this general assembly , authorized and enabled to administer as well the distributive as the revenging justice of god , so as to be a terrour unto all that presume to offend against the principles of natural good and right , held forth in and by the righteousnesse of the first covenant : and a protection and encouragement unto all that do well , and shall be found approving themselves in the practice of those pure natural and holy principles . unto this , that in cor. . . must necessarily referre , where paul saies , do you not know that the saints shall judge the world , taking cognizance of things pertaining to this life ? and to shew the superiour jurisdiction , which the saints as the church , or in their spiritual capacity have over angels themselves , he saith also , v. . know ye not that we shall judge angels ? how much ? more things that appertaining to this life ? it is in this sense likewise , we are to understand what is mentioned , rev. . . where the nations that are said to be saved ( that is to say , with the common salvation , which by vertue of christs ransome , shall then be effectually applied to all men in general , to the freeing the natural man from the bondage of corruption , at the restitution of all things , then to be made ) during this thousand years reigne , shall walk in the light , or live under the protection of this government , which shall flov forth from the new jerusalem and true mount sion , there described ; so as not only the kings of the earth in their owne persons shall bring their glory and honour into it , as contented to do homage , and to be under the blessings of it , but they shall also be willing to be the means of bringing the glory and honour of the very nations themselves thereinto , by their patterne and example , v. . thus there is a quicknin and judicial power , as we have shewed , which the saints shall put forth , through their conformity with christ in his resurrection ; by means whereof , they shall stand possessed of the power and perfection , as well of the true church and ministery , as of the right magistracy , or worldly rule and dominion : both which shall then be found in their purity , as well of their practice as institution , in this triumphing church of the new jerusalem , and universal worldly government or magistratical dominion , in this true common-wealth of israel , for whose sakes , all thinigs shall be made new , all being theirs , as they are christs , and christ is gods , cor. . , . nor have the scriptures left us without witnesse herein but in sundry particulars do lay open and declare the manner how , and steps whereby christ proceeds , as well to the bringing in , as to the actual setting up of this kingdome of his , during a thousand years , to be managed by himself , and the quicken'd , glorified body or society of his saints , as the church or general assembly of the first-borne , fitted and adorned by himself , to share with him in this his rule and government . the preparatory dispensation unto this , is a dark midnight , matth. . such a time of trouble , as never was , since there was a nation ; in which the powers of the holy people shall be scattered and utterly broken , dar. . , . the earthly jerusalem or worldly christian church shall be besieged and taken , zech. . , . that great and holy city , rev. . , . which for her hypocrisie and spiritual whoredomes , apostasie , and enmity against the faithful witnesses of christ is compared , rev. . to sodome and egypt , answering to the state of the same jerusalem in the letter , where our lord was crucified . and therefore in matth. . and other scriptures where the literal jerusalem is threatned with destruction , the mystical earthly jerusalem , or worldly church under the gentiles is therein comprehended and also meant , as that which shall at the end of the world , and in the last times , be found in a most corrupted , declined estate of apostasie , thes . . . tim. . . tim. . , &c. unto which therefore several characters and signes are appropriated , that cannot be understood to be accomplished at the destroying of the material temple and outward jerusalem , but are necessarily to be meant of this mystical one , as the heavens that are remaining to be shaken yet once more , heb. . signifying the removing of those things that may be shaken , as of things that are made ; that those things that cannot be shaken , may remaine . this mystical earthly ierusalem is that which shall not have one stone left upon another , as well as the other typical ierusalem : not so much as any visibility or forme of worship shall be left to her , but she shall be given to the gentiles or prophane world , who shall tread this holy city under foot , fourty and two moneths . and to make this hour and power of darknesse the more terrible , there shall be warres and rumours of warres ; nation shall rise up against nation , and kingdome against kingdome , and there shall be famines and pestilences and earthquakes in divers places ; yea , all these things shall be but the beginning of sorrows ; for as thus , warres and troubles and sorrowes shall be in reference to the outward man ; so also deceit and errour by false prophets , and false christs , shall arise , causing much defilement , in reference to the inner man ; whence will flow great declinings and apostasies from holy and righteous principles ; for saking of the truth , or a waxing cold in the love of it , amongst the inhabitants of this mystical earthly ierusalem ; and not only so , but there will spring up a root of bitternesse , and an implacable persecuting spirit against the faithful witnesses of christ , that shall in those dayes be found in her , to the afflicting , killing , or flaying of them , and letting their dead bodies lie unburied in the street of this great city , which the nations shall come and destroy for all her whoredomes and apostasies ( as they did the literal ierusalem ) god putting it into their hearts , to agree together , and burne this whore with fire . and then they themselves that are thus made the rod of gods anger , and executioners of his vengeance on this great city , shall not escape , but , zach. . . the lord shall go forth and fight against those nations , as when he fought in the day of battel , for a great tumult from the lord shall be among them , and they shall lay hold , every one on the hand of his neighbour , and his hand shall rise up against the hand of his neighbour , ver . . so , mat. . , . immediately after the tribulation of those dayes , shall the sunne be darkned , and the moone shall not give her light , and the starres shall fall from heaven , and the powers of the heavens shall be shaken . and then shall appeare the signe of the sonne of man in heaven : and then shall all the tribes of the earth mourne , and they shall see the sonne of man coming in the clouds of heaven , with power and great glory ; actually entering upon the exercise of his kingdome : and this , first , by sending forth his angels , and gathering together his elect from the four winds , from one end of heaven to the other , as into one glorified body with himself , to the constituting of this general assembly of the first-borne , which shall be made up , partly of those the lord brings with him ; and partly of those which shall be found alive and remaing unto the coming of the lord ; or shall be in the natural body , during the thousand years ; all which shal be changed in a moment , in the twinkling of an eye , by way of translation , as it was with enoch , and not see death : whereby their mortal shall put on immortality , and their corruptible shall put on incorruption ; and death and the grave shall be swallowed up in victory . the first in order then , which christ quickens at his coming , shall be his own mystical dead body , for the dead in christ shall rise first , thes . . . that is , those that have beene slaine , and have born the marks of the dyings of jesus upon them , who are called , rev. . the souls of them that were beheaded for the witnesse of jesus , and for the word of god , who all of them at this time , through the quickning power of their head , shall live and reigne with him , the first-fruits , who hath already for a long time beene living and reigning at gods right hand ; as it is written ; cor. . every man in his owne order : christ , the first-fruits , afterwards they that are christs at his coming , whom he builds or raises up with himself into one spiritual and glorified body , v. . causing them thereby to bear the image of the heavenly and last adam , as they have borne the image of the earthy or first adam , and this in the utmost perfection thereof ( as arrived to the measure of the stature of that fulnesse and perfection , which declares and manifests it self in christs heavenly manhood ) enabled to exercise in copartnership with him , the power and glory of a threefold humane life and perfection , in which he went before them . first , when upon the laying down of his natural body , he came into the exercise of a life proper to the spirit of a just man made perfect , in likenesse and equality with that of the holy angels , who stand in a superiority of life unto the earthly man , even of christ himself , heb. . . secondly , when he also came forth in the exercise of a humane bodily life , raised up in a glorified and incorruptible forme , never to die more , rev. . . in which he conversed with men , the fourty dayes betweene his resurrection and ascension . thirdly , when yet farther he came forth in the exercise of a divine humane life , in which , ascending to his god and their god , to his father and their father , he was exalted into a unity and copartnership in life and operation , with the root of david , the word of life , the first-born of every creature , and first-begotten from the dead . this is spoken of , as the fruit also of his resurrection from the dead , ephes . . ver . , . when through the mightinesse of gods power that wrought in him , he was raised from the dead , and set at gods owne right hand in the heavenly ( or in the first and heavenly tabernacle that is set up in the word , treated on by us in the first chapter ) farre above all prin ipality and power , and might , and dominion , and every name , or particular nature and being , not only in this world , but also in that which is to come . in which life , ver . . 't is said , that to the humane nature of christ , it is given to be the head over all things , or in a superiority in all things , unto the church , or true spiritual seed , which is his body , the fulnesse of him that filleth all in all , built up into a heavenly conformity in all things , as a wife and spouse unto this her head and husband . this excellency of christs exalted manhood , was ( surely ) intimated unto iaceb , by that ladder , gen. . which in his dream he beheld , set upon the earth , the top whereof reached to heaven , as also , the angels of god ascending and descending upon it . for thus we find it interpreted by himself , iohn . , . as that greater sight of his humane perfection , then what could be seene in the dayes of his flesh : verily , verily ( sayes he ) i say unto you , hereafter you shall see heaven open , and the angels of god ascending and descending upon the sonne of man : as if he should have said , you shall see the heavenly temple of god opened , rev. . . that is to be found in the word of life ; and the heavenly discoveries flowing thence , or sent forth from the same , in their ascents and descents in and upon the manhood of christ , as the means chosen for the making manifest the riches of his glory to men and angels , in their particular beings and persons . in these three respects shall the true sonnes and heirs of salvation , fitted and adorned as a bride and heavenly body to this husband and head , appeare bearing on them the image of the last adam , made like unto him , to the seeing of him as he is ; and shining forth in this likenesse , they will have accomplished upon them , that manifestation of the sonnes of god , which shall vastly difference them from the naturall or fleshly seed , considered in their highest mutable perfection , or in the incorruptible forme wherein they shall be raised up to everlasting contempt . by vertue then of this conformity in image , which the saints shall be brought into , with christs heavenly manhood , they shall come forth in the exercise of this threefold life , in kind , wherein the manhood of christ hath beene conversant , ever since the laying down of his earthly and natural body . first , of that life , which all the true sonnes and heirs of salvation , that have died in the faith , have beene exercising , ever since their change or falling asleep in the lord ; that is to say , the life of the spirits of just men made perfect , a life like that of the angels or perfect spirits , that can live and act without dependance upon bodily life and motion ; described by christ himself , where he sayes , that they , who shall be accounted worthy to obteine that world , and the resurrection from the dead ( as were abraham , isaac and jacob , who then were , and yet are in the possession of it ) neither marry nor are given in marriage , for they are equal unto the angels , and are children of god , and of the resurrection , luke . , , that is to say , are the children of god in their spirits made perfect , and thereby are become equals and fit associates for the holy angels themselves , as the souls of wicked men , departed this life , become equals and fit associates for the evil angels , concerning which state also , in the best sense , christ spake unto the thief upon the crosse , when he said , this day shalt thou be with me in paradise . the second exercise of life which the saints , as gathered unto christ their head , at his second coming , shall be brought forth in , is that of a glorified , incorruptible body , in fashion made like unto his glorious body , phil. . into the exercise of which life , they are not yet entered , but reserved for it , by the man christ iesus , the first-fruits , who will have the souls of those , slaine under the altar , to rest yet for a little season , in the single exercise of their angelical life , as spirits of just men made perfect , untill the gathering of the general assembly of the first-borne together , and setting them ( who have beene the slaine witnesses of christ ) upon their feet , in the exercise of this immortal , incorruptible bodily life , here in this world , wherein they are to continue and abide for a thousand years , keeping the true sabbath of rest unto the lord , in that seventh part of the time of the worlds duration . all worldly strength , wisdome and power , shall then , as the walls of iericho , fall flat before iesus , the true ioshua , and these true israelites ( as having beene by them compassed about six dayes , and now on the seventh , a thousand years being with the lord , as one day , pet. . . ) making way for the end , mentioned , cor. . . to come and shew it self : at which time the fleshly rule and kingdome of christ in his first appearance ( till then kept up in the world as the first general dominion ) is delivered up unto the father ( the sonnewillingly becoming subject herein , with reference to the bringing himself forth in his second appearance , to rule and reign in the place of the first ) that god may be all in all , and that all other rule , authority and power may hereby be put downe ; yea , death it self , as the last enemy , may be destroyed , and made unable to deteine any under its power , that the quickning vertue shining forth in this presence and appearance of christ , shall call forth , and give freedome unto . the saints in the exercise of this life with christ upon earth , during this thousand years , shall be those , in whom christ will be admired , and the father glorified . this state of theirs , is the reward spoken of in scripture , where it is said , the meek shall inherit the earth ; and , godlinesse hath not only the promise of the life to come , but of this also , tim. . . so , rom. . . the promise to abraham that he should be heir of the world , is declared , not to be by the law , or to have its accomplishment under the first covenant-dispensation ; but through the righteousnesse of faith ; that it might be by grace ; to the end the promise might be sure to all the seed ; not to that only , which is of the law ; but to that also , which is of the faith of abraham , who with other beleevers , died , and received not the making good thereof . it therefore remains to be performed in its due time , at this manifestation of the sonnes of god , which faith sees and acknowledges , heb. . . these all having obtained a good report through faith , received not the promise , ( to wit , this promise , of being heirs of the world , and of all nations being blessed in and by the meanes of the spiritual seed ) which will certainly be fulfilled to them , in the times of the new heavens and new earth , isa . . . &c. god having foreseene and reserved some better thing for us , ( saith the author to the hebrews ) that they without us should not be made perfect ; but that all of us may enjoy that better thing together at once , in the keeping of a holy sabbath unto the lord , at the coming of this day of god , in which the heavens that now are , shall passe away with a great noise , and the elements shall melt with fervent heat ; the earth also , and the works that are therein , shall be burnt up , to make way for , and give place unto the new heavens and new earth wherein dwelleth righteousnesse , which we look for according to his promise , pet. . , . nor are we to think that the saints departed , who are now exercising the life that is equal to angels , are at all debased or lessened in their heavenly or angelical enjoyment , as brought forth & gathered together into one spiritual and glorified body with christ , at his coming . for hereby , they are enabled to exercise ( over and besides the first ) that life which christ led here upon earth after his resurrection ; which excludes them not from being with the lord in the aire , thes . . . or in the exercise of their angelical life , in which they are for ever with him , for as much as they do assume the exercise of this bodily life againe , in its incorruptible forme , upon such termes , that it is no hinderance to , or in the least , inconsistent with the free and absolute exercise of the former angelical life , but serves rather as the meanes for them to be in the body as well as out of the body , at their owne pleasure , and as they shall find it most suitable to gods designes , for the maintaining and keeping up the rule and dominion of christ in the world , during the thousand years , in the hands of this general assembly of the first-borne , who , as the jerusalem coming downe from god out of heaven , are to be the tabernacle of god with men , to administer the accomplishment of gods promise , as to the making good the reward which godlinesse is to receive , even in this life , and the promise unto abraham and his seed , of making them heir , of the world through faith , rom. . . by vertue of the quickning power of christ , which he shall put forth at this time of the restitution of all things . the forementioned exercise of this bodily life , to be assumed by saints departed , at the resurrection , is intimated to us , by what is recorded , matth. . , . and the graves were opened , and many bodies of the saints that slept , arose , and came out of the graves after his resurrection , and went into the holy city , and appeared unto many ; signifying by way of figure and prediction , the common practice hereof at christs coming to quicken his mystical dead body , and bring them out of their graves ; as it is written , esay . . thy dead men shall live , together with my dead body shall they arise : awake and sing , ye that dwell in dust : for thy dew is as the dew of herbs , and the earth shall cast out the dead . the third and last sort of humane life , which the body or church of christ shall by their head be brought into the exercise of , is that of his exalted state , as he ascended to his god and their god , to his father and their father , going before to prepare a place for them ; as being unwilling that his saints should rest , so much as in the second degree of life , shining forth in his person , by the resurrection , without expecting a higher ; which he gave notice of to mary , when he said . touch me not , for i am not yet ascended to my father , john . . in whose house there are many mansions , john . . which at the end of the thousand years he hath in store , to lead them into , as their final and utmost degree of glory and perfection in heaven , in the immediate and beatifical vision of god ( when the world shall be no more mentioned , rev. . ) and as the last retreat to the full rest , god hath prepared for his saints , when upon the expiration of the thousand years ; satan being let loose out of his prison , shall have mustered up his last reserve of force against them from all the four quarters of the earth , even gog and magog , who for number are as the sand of the sea , who come up , on the breadth of the earth , and compasse the camp of the saints about , and the beloved city , the new ierusalem , which thereupon ascends up into heaven ( their enemies beholding them ) into this utmost degree of the resurrection and their exaltation ; as made with christs manhood , to ascend to their god and his god , to their father and his father , in the exercise of the life of the first-borne of every creature and first-begotten from the dead , to the obteining a name above every name , which sets them with christ , far above all principality and power , might and dominion : the name or nature of any other particular being whatsoever . and all this they attaine unto , by their being made one with christ , davids off-spring , as this off-spring or branch is made one with his owne root , who is the beginning and first-begotten from the dead , having in all things the preheminence , as being from above , and over all ; made higher then the heavens , better then the angels , ( as having by inheritance obtained a more excellent name then they , so that angels and authorities are made subject to him ) and therefore in a state , exalted above all natural men , for they are lower then the angels . in this capacity , christ in his own person , received the pouring out of the spirit without measure ; and in this capacity , his body the church shall , as at the second hand , in this day of their ascension and final exaltation , receive the effusion of this same spirit without measure upon them , unto which they have spiritual sences in some degree fitted and suited , whilst they are here in the body , ( through the newnesse of life and motion set up in them by faith , or the new creation ) which are yet farther heightned and enlarged after the laying down of the body , by the two first degrees of glory and power , into which they are brought by the resurrection from the dead , but shall then be ripened to their most absolute capacity , compleat exercise , and perfect use , upon this their ascension and highest advance , at the expiration of the thousand years . into this state of glory , christ ( as we have said ) did arrive in his own person , upon his ascension , having received of the father the promise of the holy ghost , or the actual possession of this inheritance of god , at gods right hand , where his man-hood doth so become the ingraffed word of god , that as man , he is taken into the enjoyment of gods naked glory , and very similitude and forme , beholding him face to face , and conversing with him , as friend speaks with friend , mouth to mouth , sharing and partaking throughout with the word of life , the root of david , in all those first creature-operations that are set up by the immediate workman-ship of the trinity , when they personally appeare in the word : in respect whereof , this creature-state in christ , is said to be without father , without mother , without descent , heb. . having neither beginning of dayes , nor end of life : but made like unto the sonne of god , abides a priest for ever , at gods right hand . by which description it may appear , that the manhood of christ , considered as the off-spring and branch , is brought forth into such likenesse and equality with the root , as to be made a fit associate to the son of god , considered as the root . and thus it is ( by way of figure and resemblance with the nature of man , in the first degree of life , attained by the resurrection from the dead , as he is brought forth into the exercise of life , like unto angels , and so becomes their equal , yet is not an angel , nor loses the subordination and inferiority of his natural being , unto the angels : so also , christ is still perfect man , notwithstanding this his exaltation ; yet so , as that he is also in the same person , god , as we have shewed ; and the saints , that come thus to be branches of the same perfect heavenly manhood with him , are so neverthelesse , in a distinguished state of subordination and inferiority to him ; in the capacity of the bride , the lambs wife , who by all this their exaltation are neither godded with god , nor christed with christ , but are still in the proper capacity of creatures , but of the highest and best creatures under christ their head , exalted above all angels or any particular nature whatsoever ; and brought thus at last into the enjoyment of the beatifical vision of god , in the face of the blessed trinity . thus we have endeavoured to describe the glory wherein christ is given to be the head and husband to the whole spiritual seed , as actually espousing and taking to wife , the whole general assembly of the first-borne , bringing them into the same glory with himself , as he hath received power from the father , and expressing it to be his will and desire , that they should participate of the same glory , and be one with him , as he is one with his father . neverthelesse , by this dignity given unto them , they do not attaine unto the priviledge and preheminence that is due only unto their head , in that hypostatical union , into which he is taken ; but have that which belongs to them , as the bride the lambs wife , in a secondary and subordinate way , by marriage-union with christ ; wherein they are one with christ , as he is one with the father , heirs of god , and co-heirs with christ , but a in weaker , inferiour state of glory . this is figured out by the woman , who partakes of the same life and glory in kind with the man , as she is his image or glory ; and so is as his equal , yea , one with him by marriage-union , yet singly considered , is in a state of subordination and inferiority to him . and as thus we see what is the attainment , unto which the right heirs of salvation do come , by the resurrection from the dead , when they shall be made like unto christ , and see him as he is ; so we also have hereby signified unto us , what the wicked do arrive unto , ( who must also partake of the resurrection from the dead , and be raised up in dishonour , to everlasting contempt ) and that consists , first , in their being made equal in the first degree of the resurrection with wicked angels , and fit associates for them , as spirits perfected , to be kept up as vessels of dishonour in a way of contempt . secondly , in that state of dishonour , into which their body returnes at the resurrection thereof , wherein it becomes incorruptible , never to be changed more . and now , for as much as in this manifestation of the sons of god , there shall be found the perfect use of the natural sences of their minde and body , wholly subjected by the crosse of christ to their spiritual and heavenly ; in this perfect and compleat exercise of their natural sences , they shall hold forth that law of righteousnesse , and the obedience thereof , unto which natural men in those dayes shall be required to conform , who shall for that end , not only be set at liberty , from the bondage of corruption , but stand free from the assaults and wiles of satan , ( who shall be bound up from molesting them ) and be moreover advantaged with all needful and requisite helps and meanes to further them therein , under the influence of a ministery and magistracy , brought forth in the highest and utmost perfection and purity that can be enjoyed on earth , managed by the person of christ himself , and the whole general assembly of the first-borne . the book of the creatures shall also be made legible in the fairest characters wherein they can be written out , and the scriptures opened in the highest degree of clearnesse and full comprehensivenesse thereof ; an instance of which christ gave , after his resurrection , luke . . who beginning at moses , and all the prophets , expounded unto them in all the scriptures , the things concerning himself : which will be the general practice of the saints after their resurrection , all along the thousand yeares reigne . hence it is , that besides the change that we have already spoken of , which is peculiar to the saints , there shall be brought forth by the saints , as the secondary meanes in christs hand , a most glorious change , next in order unto theirs upon the whole creation , ( as we have already laid open in general ) which , in reference to men , the principal part of it , shall be as a state of common salvation , mutable and temporary , to the affording of the highest example and proof that possibly can be given , of this common state of purity and excellency , appertaining to the natural man ; which men have so generally admired , and been so fond of , from the beginning of the world to this time . then it will shew it self in its kind , and plainly discover what it will signifie and amount unto at its best , where it shall be only reteined single , and want the benefit of association and consortship with the spiritual sences , which are found in the minde of true saints , to the making christ admired in all them that do beleeve , and to the abasing and entirely bringing down the pride and glory of all flesh . thus christ , as sitting upon this throne of his glory , and his saints with him , shall make all things new , by bringing forth the second change before mentioned , which shall come upon the world , the former things as old , being made to passe away , and to receive a consuming by fire , that all things may be renewed and restored into their first purity and natural perfection , throughout the whole first creation , in all the parts and members of it , by vertue of the powerful influence , that shall come from this healing & refreshing presence of the lord , in & with his saints , for that purpose ; at which time he shall make good that saying of the apostle paul , cor. . , . all things are yours , and you are christs , and christ is gods , by granting a general day of jubile and release unto all natural beings then in the world , from under the power of sin and satan , and setting up means for the keeping and preserving of them , during the thousand years , in this their spotlesse sinlesse nature , ( not suffering the devil to annoy them , or deceive the nations , till the thousand years be fulfilled ) executing upon the rebellious and disobedient , his fiery vengeance and indignation to the cutting them off from the land of the living , as ananias and sapphira were dealt with , making good that word of the lord , act . . and it shall come to passe , that every soul which will not hear that prophet , in these his dayes , he shall be destroyed from among the people . for all those that shall then discover that they love not the lord jesus christ in sincerity , shall be anathema maranatha , or accursed , by this coming , and from this presence of the lord. and therefore we are to know , that the natural generation of men which shall be in those dayes ( how pure and spotlesse soever their fleshly nature be , yet being but mutable ) will have either a good or an evil change passe upon them . the good we have already spoken to ; and of the evil , we shall say but little here , since we have so at large treated of it also , as it is the serpentine seed , growing up in and under that which is good , to the fixing and hardning of men at last , in an implacable rage and enmity against christ in his heavenly and second appearance . for this hardning , when it is perfected , proves an unchangable enmity , and brings on the spiritual or second death , wrought out in the natural mind , which is not subject to the law of the spirit of life in christ jesus , nor ever can be , no place being now left for repentance . these vessels of wrath will then be raised to everlasting contempt , and will have the perfect exercise of their natural sences , in spirit , soul and body , fitted and prepared for the taking in of the full vials thereof , that shall be poured out upon them for ever , from the presence of the lord ; yea , for this purpose they are also heightned to a partaking with the wicked angels , in the raisednesse of their angelical beings ; so as to become of equal capacity with the evil angels , through the power of the resurrection from the dead , that raises them up into everlasting contempt , and gives them their portion with the devil and his angels ; unto whom they serve as a temple and habitation , in like manner , as the saints in their glorified body , are the tabernacle of god. and in this idols temple , the devil shall be so able to transforme himself into an angel of light , by the experience he will have gained during the thousand years , and so to transform his ministers also as the ministers of righteousnesse , and apostles of christ , that he shall have the confidence ( at the end of the thousand years , when he shall again be let loose ) to embody his party of wicked angels and men , from all quarters , and come up in this seeming glorious posture , to vie it out at last with the new jerusalem , the city of the living god , in this its earthly state , gathering gog and magog to battel , the number of whom is as the sand of the sea , who ( hoping to carry all before them ) shall come up on the breadth of the earth , and compasse the camp of the saints about , the beloved city , desiring and endeavouring to swallow up that assembly of true saints on earth , who have not had as yet their finall change brought upon them , but are waiting for it , universally to be accomplished , at the end of the thousand years . at which period of time the devil being let loose , and putting forth his last and utmost power doth play his game by transforming his party into the likenesse of the glorified body of christ and his saints , gathering into one counterfeit spiritual body , all his children and servants , whose coming then shall be with such power and signes and lying wonders , as were never put forth by him before . then christ , in a moment , shall finally perfect his glorious change upon all the elect , and carry them all up with him to the mansions provided for them in his fathers house ; from whence he sends down fire to devour all their adversaries , and the whole visible frame of the creation , casting the devil into the lake of fire where the beast and false prophet are , and shall be tormented for ever , day and night , by vertue of the just judgement of god , which then shall be revealed against the wicked , when the last judgement shall be set , and there shall appeare a great white throne , and one sitting upon it , from whose face the heaven and the earth shall flee away , so that there shall be no more place found for them , even , for that heaven and earth , wherein there had beene made a full restitution of all things , in those times of refreshing from the presence of the lord , during the reigne of the thousand years . then the great and last universal day of judgement shall be brought forth , when the dead , small and great shall be made to stand up before god , and then the books will be opened , and another book will be opened , which is the book of life , and the dead shall be judged out of those things that are written in the books . and the sea shall give up the dead that are in it , and death and hell shall deliver up the dead that are in them : and they shall be judged every man according to their works . to be more particular in describing the state of things , as to the change which does respect the whole creature , during this thousand years , will be needlesse ; considering that the general expressions are so clear and full , that it shall be a glorious , pure , incorrupt state unto the whole creation , which shall then keep a holy sabbath and rest unto the lord , a seventh part of the time of the worlds continuance , in which there shall be no sowing of the field nor pruning of the vineyard , nor exacting any labour from the creature , but what in voluntary service it shall performe by way of homage and worship unto christ , for the use of his saints , during the thousand years , who are yet in their corruptible natural body , expecting their great change . even so , come lord jesus , come quickly . finis . apples of gold from the tree of life with pictures of silver precious and pleasant, or such other pearls, as are added to the third impression, of the victory of patience ... / by r. younge florilegus. younge, richard. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing y ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing y estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) apples of gold from the tree of life with pictures of silver precious and pleasant, or such other pearls, as are added to the third impression, of the victory of patience ... / by r. younge florilegus. younge, richard. , [ ] p. printed by j. bell, for james crump ..., london : . reproduction of original in union theological seminary library, new york. caption title. imprint taken from colophon. eng christianity -- philosophy. a r (wing y ). civilwar no apples of gold from the tree of life: with pictures of silver precious and pleasant. or such other pearls, as are added to the third impress younge, richard c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion apples of gold from the tree of life : with pictures of silver precious and pleasant . or such other pearls , as are added to the third impression , of the victory of patience . printed for their satisfaction that have the second impression already ; and for a tast to others . by r. younge florilegus . [ place them next after the epistle . ] alphonsus king of aragon being demanded , what company he liked best ? replyed , bookes , for these ( saith he ) without feare , or flattery , or any reward , will tell me faithfully all that i desire to know . pithy sentences , and choise apothegmes ; are not onely as pictures for ornament ; but also briefe and happy conclusions : extracts of experience , that both leave a deeper impression in the heart , and take faster hold on the head , and memory . they are to the mind , as musick to the ear , which ( next to sleep ) is the best recreation . quaint and elegant phrases , on a good subject : are baits to make an ill man virtuous . this little incheiridion , is a feast of them : wherein wholsomenesse strives with pleasantnesse , and variety with both . by perusall whereof , a man may not onely become more eloquent , but more wise and good . yea , let him con'n them well , and ( with gods blessing ) he may in this short journey , make more true gaine , then does the spanish fleet from the west-indies . for in so doing , he shall greatly increase his knowledge , and lessen his vices . in one hour he may read it , and for ever after be the better for it antisthenes being asked what fruit he had reaped of all his study ? made answer , i have learned by it , both to live , and walke with my selfe . ambros was wont to say , i am never lesse alone ; then when i am all alone : for then i can injoy the presence of my god , without interruption . dubartas ( and before him scipio ) would not spare to tell his friends ; i have never better company , then when i have no company : for then can i freely entertain my own thoughts , and converse with all the learned , which have been in former ages . when cato vtican , in vacation times , and at his best leasure , went to recreate himselfe in the country , he used to cary with him the best philosophers , and choisest books . algerius an italian martyr said , he had rather be in prison with cato , then with caesar in the senate house . cicero was , and i am of his mind ; and though i be no hermit , to sit away my dayes in a dull cell , yet will i choose rather to have no companion then a bad one . my reason is , the soule that lives among thornes , [ vicious men ] shall hardly thrive in grace . they are such backbyasses to a godly life , that they will do what they can , to hinder our goodnesse to heaven , and the goodnesse of heaven to us ; they will wither all our good parts and qualities which are in us ; like an evill north-wind , they blow upon the buds of our graces , and nip them . there be some that care not to know ; and there be some , that care for nothing else but to know ; many strive after knowledge , but why ? they would be wiser , not holier by it : it is their own honour they seek , not the honour of christ . men of herods mind , whom you shall see turning over the bible , searching the scriptures , examining the prophets , but to what end and purpose ? to know good , but to do evill . now he that is unwilling to obey , god thinks unworthy to know . whence many striving to expell ignorance , fall into error ; as an empirick to cure one disease ; causeth a worse . true , a wicked man may be taken for a wise man ( as a bristo stone , may be taken for a diamond ) but were he so in deed , he would fore-fee the torments of hell , and prevent them , as bernard speakes . yea , to speak really , he is worse then a fool , for , saith saint augustine , if the holy ghost termes him a foole , that onely laid up his own goods , luk. . . . finde out a name for him , that takes away other mens . men of the world think that to be wisdome , which is not ; like eve , who thought it wisdome to eat the forbidden fruit ; or absalom , who thought it wisdome to lie with his fathers concubines , in the sight of all the people ; or the false steward , who thought it wisdome to deceive his master : as what saies pharaoh to his deep counsellers ? come , let us do wisely , when indeed he went about that which destroyed him , and his country . the scribes , pharisees , and elders tooke counsell against christ , as though they would most wisely prevent their own salvation . ioseph's brethren to prevent his having dominion over them , as his dreames imported , thought they had taken a very wise course , in selling him to the ishmalitish merchants , which was indeed the onely meanes to effect it . and the same is to be observed in all other cases : that the greatest politician , is the greatest foole . he is most wise , that is most holy : for goodnesse , in the scripture , is termed wisdome ; and vice , folly ; sinners and fools , seunonomies , prov. . . he is the best scholler that learns of christ obedience , humility , &c. he is the best arithmetician , that can add grace to grace . he is the best learned , that knows how to be saved ; yea , all the arts in the world are artlesse arts to this . wherefore o god make me but soule wise , and i shall never envy their knowledge , that pirty my simplicity : yea , let me be weak in policy , to i may be wise to salvation . the first lesson of a christian , ( and so the first step to wisdome ) is humility , mat. . . prov. . . he will teach the humble his way , psal. . . and he that hath not learned the first lesson , is not fit to take out a new , cor. . . yea , saith st cyprian , it is as much lost labour , to preach unto a man the things of god , before he be humbled with the sight of his wants , as to offer light to a blind man , to speake to a deafe man , or to labour to make a brute beast wise . cyprian brings in the devill triumphing over christ , in this manner ; as for my followers , i never dyed for them , ( laid down my life , &c. ) as christ hath done for his ; i never promised them so great reward as christ hath done to his ; and yet i have more followers than he , & they do more for me than his do for him . o that men would duly consider how true this is , and amend before the draw-bridge be taken up ; but this is the misery , and a just plague upon our so much for mality and prophanesse , under our so muc● means of grace : there be very few men that make not the whole bible , and all the sermons they hear , yea , the checks of their own consciences , and the motions of god spirit , utterly in-effectuall for want of wit , and grace to apply the same to themselves . the naturall man is just like a child , that ( beholding his naturall face in a glass ) thinks he sees another childs face , and not his own . we do not more love our selves above others ; then we see others better then our selves . but this is to be affectedly blind : wherefore as one sayes that poverty is justly contemptible that is purchased with following of vice : so i in this case , that poverty of wit , and grace , is justly contemptible , which is purchased by a wilfull rebellion against god , and the great meanes of knowledge and grace which we injoy . those soules have seeled eyes , that see not sinne in their best actions . it is an easie matter to believe , thinks the worldling , but he that goes about it shall find it as hard a work to believe the gospel , as to keepe the law ? and onely god must inable to both . and yet , so far as we come short of either , so far we have just cause to be humbled , if we consider 〈◊〉 god made us , and how we have unmade our selves . the papists , when they could not rule luther , railed on him , and called him apostate . who answered , i am so indeed ; for i am falne off ( i bless god ) from the devill and the pope . where had you your ordination ? where was your religion before luther ? ( said a priest to one of our ministers : ) in the bible , quoth he , where yours never was . master greenham refusing subscription to the rishop of ely ; objecting that luther thought such ceremonies might be retained in the church , answered ; i reverence more the revealed wisdome of god ; in teaching mr. luther so many necessary things to salvation ; then i search his secret judgements , in keeping back from his knowledge other things of lesse importance . none but a deity could have found out a way how man , that had justly made himselfe most unhappy , should with a full satisfaction to exactest justice , be made againe most happy ; god ( saith bernard ) so loved his son , that he gave him all the world for his possession , psal. . . but he so loved the world , that he gave sonne and all for its redemption . king alphonsus , did not so much wonder at his courtiers ingratitude to him , as at his own unthankfulnesse to god . what ever carnall reason may suggest , we shall find no better way to prevent the ruine of the camp , raging of the plague , drowning of the ship ; then the stoning of sacrilegious achan , flaying of adulterous zimry and cosby , and casting ionas over board . obedience is the best sacrifice . mustle-borough field , was won by the english , the selfe same day and hour , when those balaams blocks ( idolatrous images ) were burnt at london , by order of parliament , acts and monuments , fol. . prayer and supplication , like sauls sword , and ionathans bow never return empty . no forces are so strong as the spirituall , which made the queen mother of scotland confesse , that she more feared the prayers and fasting of mr. knox , and his assistance , then an army of twenty thousand men . leoline prince of wales , when he was moved by some about him , to make war upon our henry the third replyed ; yea , did i not much more fear his alms , then his armies . fredrick the elector of saxony , intending to war against the archbishop of magdenburgh , sent a spye to search out his preparations , and to hearken out his designes : but understanding that he did nothing more , then commit his cause to god , and give himselfe to fasting and prayer : let him fight , saith he , that hath a mind to it ; i am not so mad , as to fight against him , that trusts to have god his defender and deliverer . all heavenly hearts are charitable ; and to be a means to bring others to heaven , is the inseparable desire of every one that belongeth to it ; good men wish all good , and happy like themselves . love to the body , is but the body of love ; the soul of love , is the love of the soule . one drunkard may professe to another , that he loves him as wel as himself ; and therein speaks truth , for , saith augustine most elegantly , to such an one , thou lovest thy selfe , so as thou wlit destroy thy selfe ; and thou will destroy him whom thou lovest as thy selfe ; yea , better then themselves ; for you shall have one ruffian salute another , with , god save you sir , but after some strange attestations , sweare away himselfe with , god damn me sir : now how can any wise man think him a friend , that is his own enemy ? he that is evill to himselfe , to whom will he be good ? but see the depth of such a mans love , and whether it be not to damn thy body and soul everlastingly . s. ambrose tells us of one , who solicited a godly woman to incontinency , saying , he infinitely loved her : she answers , if you love me so well as you seem , put one of your fingers into the flame , till your flesh be burnt off : he replyes , that was no part of love in her to require it : yes , said she , if yours be love , to cause both my body and soule to burne in hell fire for ever ; which by consequence will follow , if i yeeld to your request , and take your counsel . the tender mercies of the wicked are cruel , pro. . . a drinking friendship , is but a drunken friendship : and believe it , thou wilt find those friends firmest , that thy vertues purchase thee : these will love thee , when thy wealth is gone : whereas those that be wonne without desert , will also be lost without a cause : you need but be an arbitrator between two such friends to make them both your enemies . things that differ in their end , will surely part in their way : now thy end is to gain him , his end to make a gain of thee . and have you deserved never so well from him , the denyall of one favour , nay , an health , shall drown the memory of many fore-performed ones : which is all one , as if for the abortion of one child , a man should kill all the former issue : whereas the good mans thanks for old favours , lives even in the blows of injurie : or can you not feed these vermine as you have done , away they go , like a sunne diall , you shall be no longer regarded , then you are shined on by prosperity yea , rats run not faster away from an house on fire , not lice from a dead bodie ; then they from poverty : and if ever it be your misery , to stand in need of them , look for no other requitall , then iob had of his carnall friends : whom he compares to a deceitfull brook , which in winter is hard frozen with cold , in summer dried up with heat , between winter and summer passing away , alwaies deceitfull , never of use . yea , a man may say of such friends , as a learned antiquary said of rumney marsh : bad in winter , hurtfull in summer , never good . and thou hast sped well , if such friends prove not dangerously hurtfull , as well as helplesse . have we not known some of them resemble the snake ; which when a kind husbandman had taken out of the cold , and cherished in his bosome , and she had recovered her lively heat , and was grown lusty : singled out him , ungratefully to try her first sting upon . or a promotor , that in lent eats flesh at your table , and yet is the first that accuseth you to the magistrate . if ziba be waxed great under mephihosheth , he will give him a list for all he hath . a promoted begger hath not seldome renounced his advancer . and what else can be looked for from them ? they cannot make conscience of civill duties , who make none of divine . if a man have cast off his god , he will easily cast off his friend . they that have broken their faith with him , will keep no faith with us . when religion is once gone , humanity will not stay long after . nothing rivits hearts so close , as religion : it unites them together as glew doth boards together : it makes a knot , even between such as never saw one anothers face , that alexander can not cut : yea , tyrants will sooner want invention for torments , then they with tortures be made treacherous . how many have chosen rather to embrace the flames , then to reveale their companions , and brethren in christ ? there is no friendship like the friendship of faith . there is amor , among beasts ; dilectio , among men ; charitas , among christians , that is their peculiar , nature , makes husband and wife but one flesh ; grace makes them even one spirit : and it is a question , whether naturall parents are to be beloved above spirituall : we know that christ preferred his spirituall kindred ▪ to that of the flesh : and major est connexio cordium , quàm sanguinum , saith beza . aristippus , and aeschenes , two famous philosophers , being fallen at variance , aristippus came to aeschenes , and saies , shall we be friends againe ? yes , with all my heart , saies aeschenes : remember then saies aristippus , that though i be your elder , yet i sought for peace : true , saith aeschenes , and for this i will ever acknowledge you the more worthy man ; for i began the strife , and you the peace . demosthenes , being reproached by one ; answers , i will not strive with thee in this kind of fight , in which he that is overcome , is the better man . whom we may do well to imitate , and onely labour ( when aspersed ) as the ecclipsed moon , to keep on our motion , till we wade out of the shadow , and receive our former splendour : in which take master calvin for a pattern ; who said , though luther call me a devill , yet i will honour him as a dear servant of god . milde words , and gentle behaviour , may be resembled to milke , that quenches wildfire ; or oyle , that quenches lime , which by water is kindled . gregory nazianzen , ( i pray mind it seriously ) told his friends , that iulian would prove a notorious wicked man , he took such delight in disputing against that which was good . when erasinus was asked by the elector of saxony , why the pope and his clergy could so ill abide luther ? he answered , for two no small offences , viz. he had medled with the popes triple crowne , and with the monkes fat paunches . there was never any to whom some belialists took not exceptions : it is not possible to please or displease all , seeing some are as deeply in love with vice , as others are with vertue ; and the applause of ignorant and evill men hath ever been vilipended by the wise and vertuous . phocion had not suspected his speech , had not the common people applauded it . antisthenes mistrusted some ill in himselfe , for the vulgar commendations . socrates ever suspected that , which past with the most , and generall commendations . and reason good , for most mens soules are drowned in their senses ; or so bleered with custome , that they cannot distinguish , nor discern the true visage of things : but are deluded with misprisions ▪ and false surmises , even against goodnesse it selfe ; and carried away with weak opinions , raised from vulgar mistakes , and shadowes of things . and indeed , no vice could ever be loved but for the seeming good , which it makes shew of . worldly hearts can see nothing in actions of zeal , but folly and madness ; untill we be born again , we are like nicodemus , who knew not what it was to be borne againe , iohn . untill we become zealous our selves , we are like festus , who thought zeal madnesse , act. . untill we be humble our selves , we are like michael , who mocked david for his humility , and thought him a foole , for dancing before the arke , samuel . . . and how should they other then miscarry ; who have a pirate ( the flesh ) for their guide . as who observes not , that some will condemne , what they as little understand , as they do themselves : and that others , the better a thing is , the worse they will like it . as nothing is more bitter then honey , to him that hath the iaundies . but contumelies and contempt , that are cast upon us for goodnesse should be born cheerfully , because they are confirmations of our conformity to christ , and add weight to our crownes . therefore the apostles rejoyced , that they were graced so , as to be disgraced for christ , act. . . the worlds smiles , may be resembled to the fruit that undid us all , which was faire to the sight , smooth in handling , sweet in tast ; but deadly in effect , and operation . i would not , saith luther , have the glory and fame of erasmus ; my greatest fear is , the praises of men . yea , i rejoyce saith he , that satan so rages and blasphemes : it is likely i do him and his kingdom the more mischiefe . whence ierome told austin , it was an evident signe of glory to him , that all hereticks did hate and traduce him . to be praised of evill men ( said bion ) is to be praised for evill doing : so the better they speak of a man , the worse , and the worse , the better ; as being like the blackamores , who ( judging of beauty by contraries ) paint the angels black , and the devils white . or the iewes , who preferred barabas , before iesus . yet there are not a few , who feare the worlds opinion , more then gods displeasure ; which is to runne into the fire , to avoid the smoak ; who more dread the mockes and flouts of men on earth , then they do the grinning mocks of the devills in hell ; which makes them cease to be good christians , that they may be thought good companions : wherein they put down aesop's foolish fishes , that leap out of the warm water , into the burning fire for ease : or timocrates , who , as thucidides relates , kil'd himselfe for fear , least he should be drowned . or narcissus , who to embrace his shadow , drowned himselfe : but for a man to be scoft out of his goodness , by those which are lewd , is all one , as if a man that seeth should blindfold himselfe , or put out his eyes , because some blind wretches revile and scoffe at him for seeing ; or as if one that is sound of limms , should limpe or maime himselfe to please the cripple , and avoid his taunts . a wise man will not be scoft out of his money , nor a just man be flouted out of his saith : the taunts of ishmael shall never make an isaac out of love with his inheritance . dion writes of severus , that he was carefull of what he should doe , but carelesse of what he should heare . libanius could say , if basile commend me , i care not what all other say of me : if demetrius have a good report of the truth , and such an one as st. iohn , to bear record for him , he need not care though diotrephes prattle as fast against them both with malicious words . latimer would rejoyce when any objected indiscretion against him in his sermons , saying , he knew by that , that they could not object against the matter it self . as i think not my self either longer or shorter , at morning , or at noon , because my shadow is so ( saith politian ) no more am i lifted up , nor cast down , with mens flatteries or slanders . charles the fifth , coming to paris , and being entertained with a speech , that tended much to his praise ; answered , that the orator rather taught him what he ought to be , then told him what he was . good men will neither back-bite others , nor give eare to back-biters of others ; whence austin wrote over his table thus : to speake ill of the absent forbeare , or else sit not at table here . surgius , and bacchus , two great courtiers , and blessed martyrs , being accused for christians , and commanded to offer unto the idols , refused to go into the temple , saying : we o emperour , are bound to you onely in an earthly warfare , you have no command over our souls ; god onely is lord of them . paulinus nolanus , when his city was taken by the barbarians , prayed thus to god : lord , let me not be troubled at the losse of my gold , silver , honour , &c. for thou art all , and much more then all these unto me . when some bad stop luthers mouth with gold and preferment ; one of his adversaries answered , it is in vain , he cares neither for wealth nor honour ; yea , when great gifts were offered him to a better end , he refused them , saying , that god should not put him off with these things ; nor would he be satisfied with any thing that was here below . thou hast made us , o lord , for thy selfe ( saith austin ) and our hearts are unquiet till they come unto thee . as what i have , saith bernard , if offered to thee , pleaseth not thee without my selfe ; so , o lord , thy good things we have from thee , though they refresh us , yet they satisfie us not without thy selfe . in spaine they lived happily , untill fire made some mountaines vomit cold ; but what miserable discords have followed ever since . they offered to make luther a cardinall if he would be quiet ; no , saith he , i will not betray the truth by my silence if ye would make me pope . when they offered basile money ▪ and prelerments to tempt him , he answered , can you give me money that can last for ever , and glory that may eternally flourish ? again , when valence the emperour sent to offer him large preferments , and to tell him what a great man he might be , he answered , offer these things to children , not to christians . nor would any solicite them to doe ill did they rightly know them , for what cicero speaks of cato , viz. o gentle cato , how happy art thou to have been such an one , that never man durst yet presume to solicite in any dishonest cause , or contrary to duty , may be applyed to every beleever rightly so stiled . the magnanimous christian , will lose his life rather then the peace of a good conscience : like iohn baptist , he will hold his integrity , though he lose his head for it . and reason good , for let a man but keep a good correspondence with god , and his own conscience : and then he may answer all frighting alarms , as he did when the tyrant threatned him : i will take away thy house , yet thou canst not take away my peace : i will break up thy schoole , yet shall i keep whole my peace : i will confiscate all thy goods , yet there is no premunire against my peace : i will banish thee thy country , yet i shall carry my peace with me . a priest might enter into a leaperous house without danger , because he had a calling from god so to do ; and we may follow god dry-shod , through the red sea . i more fear what is within me , saies luther , then what comes from without : the stormes and wind without do never move the earth , onely vapours within cause earthquakes , iames . . it is not the tossing of the ship , but the distemper of the stomacke , that causeth sicknesse ; the choller within and not the waves without : whence vespasian ( having conquered ierusalem ) refused to have the crowne set upon his head ; saying , i indeed am the rod in gods hand , but it is their sins onely that hath subdued them . ierome writes of a brave woman , that being upon the rack , bad her persecutors do their worst , she was resolved rather to die then lie . the prince of conde , being taken prisoner by charles the ninth of france ; and put to his choise , whether he would go to mass , or be put to death , or suffer perpetuall imprisonment ? answered , the former i will never do by gods grace ; as for the two latter , let the king do with me what he pleaseth ; for god , i assure my selfe , will turne all to the best . the heavens shall as soon fall ( said william flower to the bishop that perswaded him to save his life by retracting ) as i will forsake the opinion and faith i am in , god assisting me . iohn noyes took up a fagot at the fire , and kissed it , saying , blessed be the time , that ever i was born , to come to this preferment . never did neckarchief become me so well as this chaine , said alice driver when they fastned her to the stake to be burnt . master bradford put off his cap , and thanked god when the keepers wife brought him word he was to be burned on the morrow ; and master taylor fetcht a friske when he was come neare the place where he was to suffer . henry and iohn , two augustine monks , being the first that were burnt in germany ; and master rodgers , the first that was burnt in queene maries dai●s , did all sing in the flames , vincentius , as luther reports , made a sport of his torments , and gloried when they made him go upon hot burning coales , as if they had beene roses . be of good cheere , said one martyr to her husband that was to suffer with her , for though we have but an ill diner , we shall sup with christ . and what said iustine martyr to his murtherers , in behalfe of himselfe , and his fellow martyrs ; you may kill us , but you can never hurt us ? and francisco soyit to his adversaries , you deprive me of this life , and promote me to a better , which is , as if you should rob me of counters , and furnish me with gold . the sooner i die , quoth another , the sooneer i shall be happy . when pyrrhus tempted fabricius ; the first day with an elephant , so huge and monstrous a beast ▪ as before he had not seen ; the next day with money , and promises of honour : he answered , i feare not thy force , and i am too wise for thy fraud . he will never fear to be killed , who by killing is sure to be crowned . a christians resolution , is like that of gonsalvo : who protested to his souldiers , shewing them naples , that he had rather die one foot forwards , then to have his life secured for long by one foot of retrait . when modestus , the emperours lieutenant , threatned to kill bazill , he answered , if that be all , i fear nor , yea , your master cannot more pleasure me , then in sending me unto my heavenly father , to whom i now live , and to whom i desire to hasten . and another time being threatned with bonds , banishment , confiscation , cruell torture , death , &c. he bad him fright babies with such bug-bears ; his life might be taken away , but not his comfort ; his head , but not his crowne . yea , quoth he , had i a thousand lives , i would lay them all down for my saviours sake , who hath done abundantly more for me iohn ardely profest to bonner , when he told him of burning , and how ill he could indure it , that if he had as many lives , as he had haires on his head , he would lose them all in the fire , before he would lose his christ . gordius the martyr , said , it is to my losse , if ye bate me any thing of my sufferings . origen was so earnest to suffer with his father , when he was but sixteen years of age , that if his mother had not kept his clothes from him , he would have ran to the place where he suffered , to professe himselfe a christian , and to have suffered with him ; which was a common thing with the martyrs , making all hast , least they should misse of that noble entertainment . austin observed , that though there were many thousands put to death for professing christ ; yet they were never the fewer for being slaine ; and the like is affirmed by luther . the more we are cut down by the sword of persecution , the more still we are , saies turtullian of the christians in his time : yea , the sufferings of one , begat many to the love of the truth . we read that cicilia , a poor virgin , by her gracious behaviour in her martyrdome , was the meanes of converting four hundred to christ . whence master iohn lindsay , a friend to bishop bettoune , upon the burning of master patrick hamilton , said to him , my lord , if you burn any more , let them be burnt in hollow cellars ; for the smoak of master hamilton hath infected as many as it blew upon ▪ master knox in his history of scotland . bilneyes confession converted latimer . instine martyr , beholding the piety of christians in life , and their constancy in suffering such great things so cheerfully at their death ; gathered , that it was the true religion which they profest ; saying , surely these men have more in them then the men of the world ; they have other principles , and thereupon came to embrace the truth . adrianus , seeing the martyrs suffer such grievous things ; asked why they would indure such misery , when they might ( by retracting ) free themselves ? to which one of them alledgeth that text , eye hath not seen , nor eare heard , &c. cor. . . the naming whereof , and seeing them suffer so cheerfully , did so convert him , that afterwards he became a martyr too . the more the pharisees of old , and their successors the prelates of late , opposed the truth , the more it prevailed . the reformation in germany was much furthered by the papists opposition ; yea , when two kings ( amongst many others ) wrote against luther , viz. henry the eighth of england , and ludovicus of hungary ; this kingly title being entred into the controversie ( making men more curious to examine the matter ) stirred up a general inclination towards luthers opinion . faninus , an italian martyr , being asked why he was so merry at his death sith christ himselfe was so sorrowfull ; answered , that christ sustained in his soul all the sorrows and conflicts of hell and death due to us ; but by his sufferings , and the assistance of his spirit , we are delivered from the guilt of sinne , which is the sting of all troubles , and from sorrow , and fear both of death and hell . yea , even in the very act of suffering , god gives courage with the one hand , and holds out a crown with the other , cor. . . and . . many will do something for god , that will suffer little or nothing for him . the king of navarre told beza , he would launch no farther into the sea , then he might be sure to return safe to the haven ; though he shewed some countenance to religion , yet he would be sure to save himself . constantius the emperour , called together all his officers and servants , pretending to keep and promote onely such as would sacrifice to the idols , and they that refused should be banished ; so they dividing themselves , he kept and promoted onely the christians , who had sleighted both his commands and threats ; telling the rest , they were traytors to god , and therefore could not be loyall to him . before these dayes came ( said mr. bradsord mattyr ) how many thought themselves , and so were taken to be good and faithfull christians , true beleevers , gods dear children ; but now we see whose they are ; for to whom we obey , his servants we are , &c. rom. . . in the palatinate scarce one professor of twenty stood out , but fell to popery as fast as leaves in autumn . they were the rich among the christians , that soonest shrunk from christ in the persecution under d●cius . pamachius an heathen , could say to the pope , make me a bishop , and i le be a christian . aygolandus ( the better to make his peace with charles the great ) would become a christian , and be baptized ; but when he came to the court , where he saw at a table in a room thirty poor people , in meane habites , and at ordinary fare , which the emperour told him were the servants of god , he replyed , that if god kept his servants so poorely , he would be none of his servant . it were good we would examine our selves , whether we have taken up goodnesse upon love to it , or upon some sinister ends . david thought it not so happy , to be a king in his owne house , as a door-keeper in gods house . solomon did prefer the title of eclesiastes ; [ that is a soul reconciled to the church ] before the title , of the king of ierusalem . theodosius the emp●rour , preferred the title of membrum ecclesiae , before that of caput imperii : professing he had rather be a saint and no king , then a king and no saint . and godly constantine , rejoyced more in being the servant of christ , then in being emperour of the whole world . ignatius said , he had rather be a martyr , then a monarch : nor did he ever like himselfe , till he was thus tryed ; for when he heard his bones crash between the wild beasts teeth , he said , now i begin to be a christian . queene ann bolane , the mother of queene elizabeth ; when she was to be beheaded in the tower , thus remembred her thanks to the king . of a private gentlewoman , said she , he made me a marquesse , of a marquesse , a queene , and now having left no higher degree of earthly honour for me , he hath made me a martyr . persecutors , saith bernard , are but our fathers goldsmiths , working to add pearles to the crownes of the saints . even the greater sinners may punish the lesse , and prosper for a time , ezek. . i will bring the most wicked of the heathen , and they shall possesse their houses , vers. . as in letting blood by leeches , the physitian seekes the health of the patient ; the leech to be satisfied with his blood onely : so when god works our good by evill instruments , each further one and the same thing ; but god intends our preservation , they our destruction ; he wills that as our chastisement , which he hates as their wickednesse . it is no argument that christ is not in the ship , because tempests and stormes arise . it is onely heaven that is above all winds , stormes , and tempests ; nor hath god cast man out of paradise , for him to think to find out another paradise in this world . as themistocles once said of his son ; this boy can do more then any man in all greece : for , the athenians command the grecians , and i command the athenians , and my wife commands me , and my son commands my wife : so the churches adversaries in some places , may boast what their father the devill can do ; for he commands the pope , and the pope commands the iesuites , and the iesuites command such a king , or emperour , revel. . . . and that emperour , or king , commands his officers of state ; and they command the common people . and yet to speak rightly , even all these can do just nothing of themselves , for he that sits in the heavens laughing them to scorn , commands all . denton the smith of welby in cambridge-shire , that could not burne for christ , was afterwards burned in his own house . and judge hales being drawn for fear of death to do things against the law and his conscience , did not long after drown himself . he diminishes from his own contentment , that seekes to add to it by unlawfulnesse . pope adrian when he was to dye , brake forth into this expression ; o my soul , whether art thou going ? thou shalt never be merry again . when i first entered into orders ( said pope quintus ) i had some good hope of my salvation , when i became a cardinall , i doubted of it ; but since i came to be pope , i do even dispair of it . surely said cardinall woolsie , if i had been as carefull to serve god , as i was to please men , i had never been at this passe . gasper olivianus a german divine saies , i never learned how great god was , nor what the evill of sinne was to purpose , untill this sicknesse taught me . the cross opens mens eyes , as the tasting of honey did ionathans . as alloes kills wormes in the stomacke , or as frost and cold destroyes vermine ; so do bitter afflictions crawling lusts in the heart . aristippus sayes to diogines , if you would be content to please dionisius , you need not feed upon green hearbs ; who replyed , and if you would be content to feed upon green hearbs , you need not please dionisius , you need not flatter , comply , be base , &c. austin before his conversion , could not tell how to be without those delights he then found so much contentment in , but after , when his nature was changed , when he had another spirit put into him , then he saies ; o how sweet is it to be without those former sweet delights . galiacius , that italian marquesse , that left all for christ , had no ill bargain of it ; whereas he that forsakes christ , to save his life and estate , makes as good a match as iudas did , who sold his salvation ; or the pharisees , who bought their damnation for thirty peices of silver ; or pope sextus the fifth , who sold his soul to the devil , to injoy the glory and pleasure of the popedome for seven years . but our neglect is most in that wherein our care should be greatest . the first thing that caius did after he came to the empire was , to prefer agrippa , who had been imprisoned for wishing him emperour . valentinian being put out of his office , by iulian the apostate for his religion , had after iulian was slaine the empire cast upon him . riches , honours , pleasures , &c. are so transitory , that the same man the same day hath been both crowned and beheaded : zerxes crowned his steeresman in the morning , and then tooke off his head in the afternoon . and the like did andronicus the greeke emperour , by his admirall . rofensis had a cardinalls hat sent him , but his head was cut off before it came to him . babylon , that bore her selfe bold upon her high towers , thick walles , and twenty years provision laid in for a siege , was surprised by cyrus . pope alexander the sixth , and valentinian his son , prepared a feast for divers cardinalls and senators , purposing to poison them : but by the providence of god they escaped , and themselves alone were poisoned . the aire is never more quiet then before an earthquake , and usually when the wind lyes , the great rain falls . bernard reports of pope eugenius , that meeting with a poor , but honest bishop , he secretly gave him certaine jewels , wherewith he might present him , as the custome was for such to do ; so , if god did not first furnish us with his graces and blessings , we should have nothing where-with to honour him , or do good to others . of thine own i give thee , said iustinian the emperour , borrowing it from the psalmist . if we have any thing that is good , god is the giver of it . if we doe any thing well , he is the author of it . god is alpha , the fountaine from which all grace springs : and omega , the sea to which all glory runs . all blessings come from him , like so many lines from the center to the circumference : therefore we must return all praises to him , like so many lines from the circumference to the center , rom. . . cor. . . his wisdome he communicates , and his justice he distributes ; and his holinesse he imparrts , and his mercy he bestowes , &c. cor. . , . but his glory he will not give to another , isai. . . now this matter being ended , and yet so much rooms left , it will be no wrong to the reader , nor expence to me , if i fill up the sheet with these four allegories , viz. the analogie between man and a building , a city , a common-wealth : the whole world . . mans body is like a house , his soul is the master , his greater bones are the beams or main timber , his ribs are lathes , dawbed over with flesh , and playstered with skin , his mouth is the door , his throat the entry , his heart the great chamber , and his head the chappell , both full of curious art , and wherein conscience as chaplaine is ever resident . his middriffe is a large partition 'twixt the great chamber and the spacious hall : his belly is the kitchin , his stomack the pot , where the meat is sometimes but half sod for want of heat : his teeth are the kitchin knives , his spleen is a vessell which nature provids , to receive the scum tht rises from the pot : his lungs are the bellowes that respier in every office , quickening every fire ; his nose is the chimney , whereby is vented such fumes as the bellowes send up ; his bowels , or conduits of excrement are the sinke to draine away all noysome filth , and keep the kitchin clean ; his braine is the studdie , his eyes like chrystall windowes are clear and bright to let in all objects , and let out the sight ; his senses are the servants , having every one a severall office , &c. or . man is like a city ; his skin is the walls , his eyes and ears the factors and merchants , his hands the tradesmen , his leggs the portors , his mouth the gate , his teeth the portcullis , his appetite the cator , his stomack the larther or kitchin , digestion the cooke , expulsion the scavenger , his soule the church , conscience the preacher , reason and experience are the common-counsel , memory is mr. recorder , understanding the governour , his senses are the officers , fortitude the souldiers , words the shot , his brain is the statehouse , and his heart the cittadel or castle : or . man may be likened to a kingdome or common-wealth ; his head resembles the prince , his heart the privy-counsel , in which understanding fits as president : his eyes are the watch-men and intelligencers , his ears the iudges , commutative justice the law , custome and experience the iury-men or free-holders , the joynts resemble concord and good order , the sinewes money , his arms and hands the souldiers and tradesmen , his feet the merchants , his tongue the pleaders , conscience the preachers , the affections are inferiour officers , the senses servants , the belly like idle persons truth is or should be the treasurer , reason and religion lord chancellor , memory master of the rowls , &c. or . man the microcosme or little world , is much like the great world or universe : his flesh resembles the earth , his bones the hard rocks and stones , his spirits the mineralls , his haire the grasse , his breath is like the aire , naturall heat the fire , blood the water , his liver the sea , his veines the rivers , his face the firmament , his eyes those two great lights of sun and moon , his sinewes the treasure and wealth , his five senses the sinck-ports , his soul the monarch , his heart the queene or empress , his head the court or senate house , his brains the counsel or senate , his reason the president , his will the law , &c. or if you will thus , magistrates are the armes of the world , counsellors the brains , lawyers the tongues , the rich the stomacks , the poor the backs , merchants the feet , officers the hands , and divines the hearts , &c. his youth resembles the spring , his manhood summer , his middle age autumne , his old age winter ; and the like between the four humours in mans body , and the foure quarters of the yeare . the little world man , is so the compendium and abridgement of all creatures , that whatsoever is imprinted with capitall letters in that large volum as in folio , is sweetly and harmoniously contracted in decimo sexto , in the briefe text of man , who includs all : planets have being , not life ; plants have life , not sense , beasts have sense , not reason , angels have being , life reason , not sense , man hath all , and contains in him more generallity then the angels , viz. being with planets , life with plants ; sense with beasts , reason with angels : but the beleever hath over and above , gods spirit and faith . nor does the rational so much excell the sensual , as the spiritual man excels the rational , mat. . . & . . epes . . , . & . . . pet. . . and so according to my ability , i have provided for my reader , something of every thing , because no one thing wil please all . it may serve eitheir as a banquet of sweet meats , or as a publique feast for all commers : to which i have added an aftercourse of kickshawes for quesie stomacks , that care for no better meat . let each man please himselfe , ( that will be pleased ) and it shall not a little content me , that i can give so good entertainment to so many ( luk. . . to . ) at so cheap a rate in these hard times . imprimatur , tho. gataker . finis . london , printed by i. bell , for iames crump in little bartholomewes well-yard , . postscript to the reader . the apostle that prefixt his name to thirteen of his epistles , held it meet to leave the same out , of that to the hebrewes : and the same did i in publishing those two tracts , a small map of the many protestants and few christians in england ; and , preparation to conversion . sundry reasons induced me to think , that it would be best so to do ; but as when a pirate said to his fellowes , woe to us if we be knowne ; an honest man in the same ship replyed , and woe to me if i bee not knowne : so fares it in this case . for contrary to what was expected , concealing my name , proves no small hinderance to the sale of them . wherefore , though i should count it a priviledge to be unknown to the envious , ( since to be more obscure , were to be more secure ) and so to the incorrigible , ( because i am become their enemy for telling them the truth ) being now requested by the vendors of those books ; i both own them ●s mine , and withall assure the reader , that he shall not finde them inferiour to the former , but rather ( as touching the subject ) more for his benefit ; which is the principal aime of your affectionate monitor , r. younge . the printer to the reader . it being observed , that many meeting with some of this authors collections , do earnestly enquire after the rest ; and that others ( and not a few ) think they have all of them , when they have not a third part , ( though they have many in number of his small pieces ) i think it not amiss to satisfie the one , inform the other , and save both any further labour , by setting down the severalls : and the rather , for that the said author intends now to take his work off the loom , or turn his pinace into the harbour , by putting an end to this imployment , as having said something ( if not sufficient ) in one or other of his discourses , to each soul seduced or afflicted : their several names are , a soveraign antidote against all griefe . a short and sure way to grace and salvation . a small map of the many protestants , and few christians in england . a serious and pathetical description of heaven and hell . a hopeful way to cure that horrid sin of swearing . an experimental index of the heart . apples of gold from the tree of life . armour of proof against the worlds envy , scoffs , and reproaches . charactors of the kindes of preaching . compleat armour against evill society ; first and second part . cordial counsell . gods goodness , and englands unthankefulness . preparation to conversion . the drunkards character ; with an addition . the arraignment of covetousness and ambition , first and second part. the benefit of affliction . the victory of patience . the whole duty of a christian . the naturall man anatomized the cure of misprision , or mistake . the cause and cure of ignorance , error , enmity , &c. the pastors advocate . the poors advocate , first and second part. the odious , despicable , and dreadfull condition of a drunkard the blemish of government . the shame of religion . the disgrace of mankind ; with offer of help to drowning men . the impartial monitor , about following the fashions . the impartial and compassionate monitor about hearing of sermons . the seduced soul reduced . the tryal of true wisdome ; with how to become wise indeed . the prevention of poverty , and cure of melancholy . the second part of the pastors advocate ; or the proof of a good preacher six remaining parts of the poors advocate . an infallible way to become happy here , and hereafter . the first thirty are already published , of the three last some few ( as being larger discourses ) will ere long be printed . such as are printed in a small letter , are sold onely by iames crump in little barthol●mews wel-yard , and henry crippes in popes-head alley . a discourse of the knowledge of god, and of our selves i. by the light of nature, ii. by the sacred scriptures / written by sir matthew hale, knight ... for his private meditation and exercise ; to which are added, a brief abstract of the christian religion, and, considerations seasonable at all times, for the cleansing of the heart and life, by the same author. hale, matthew, sir, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse of the knowledge of god, and of our selves i. by the light of nature, ii. by the sacred scriptures / written by sir matthew hale, knight ... for his private meditation and exercise ; to which are added, a brief abstract of the christian religion, and, considerations seasonable at all times, for the cleansing of the heart and life, by the same author. hale, matthew, sir, - . 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' hale miles capitalis gustic de banco regis ano for w. shrowsbery at the sign of the bible in duck lane 〈…〉 sculp 〈…〉 a discourse of the knowledge of god , and of our selves , i. by the light of nature . ii. by the sacred scriptures . written by sir matthew hale , knight , late chief justice of the king's bench , in his younger time , for his private meditation and exercise . to which are added a brief abstract of the christian religion ; and considerations seasonable at all times , for the cleansing of the heart and life . by the same author . london , printed by b. w. for william shrowsbery , at the sign of the bible in duke-lane . mdclxxxviii . the preface . in the publication of this book i design for the reader a double benefit : . a useful and profitable book : . a clear prospect into an exemplary life of a very eminent and famous person . the book , i may be bold to say , is of it self such ; and yet i have good reason to hope that the great and known worth of the author ( which yet this very book will further discover and demonstrate ) and the esteem the world hath always had of him , will make it more such . but lest i should prejudice both it and its author by unseasonably raising the reader 's expectation , i must , to do right and justice to the author , acquaint the reader with some particulars , fit for his notice and consideration concerning the author's intention , his manner of writing it , and the work it self . and , . i may with much confidence , upon what i knew of the author's mind and design in general in all his writings of this kind , and upon some observations peculiar to this , assure the reader that it was not written with any intention or thoughts that ever it should be published . he had undoubtedly no other aim or design in it , than what i have already mentioned in the preface to the first volume of his contemplations . he was a man who had an extraordinary faculty of doing much in a little time : and yet did he as highly value , and was as great a husband of his time , as any man i have known or read of . but of no part of his time was he more frugal , than of that which was set apart for sacred uses , that none of that might be suffered to run waste : especially of the christian sabbath or lord's day , he was most religiously observant , both in publick and in private , in his family , and in his study . and his religious observation thereof , did not only procure to himself ( as he always believed ) a special blessing upon his employment of the rest of his time in his other studies , and secular business , but hath moreover produced ( which he little expected ) what may prove of great use and benefit to many others . for that part of those dayes which did intervene between evening sermon and supper-time , he usually imployed in pious meditations : and having a very ready hand at writing , he usually wrote his thoughts , that he might the better hold them intent to what he was about , and keep them from wandring . this was his first and principal reason for it . he had indeed some thoughts of some other uses , that he or his might make thereof : as , that afterward reviewing what he had written long before , he might see what progress he had made in the mean time ; and possibly they might be of some use or benefit to some of his family : but what i first mentioned , was the first and principal occasion and motive to it . of the shorter discourses , i found divers of the originals in the hands of his children and servants , and a great part of the rest in a very neglected condition , till i perswaded , and prevailed with him , to let them be collected and bound together in volumes . but of these , among which this was one , i am well satisfied , there were none which he intended when he wrote them should ever be printed , though he hath since wrote others which he intended for the publick . but upon this occasion hath he written first and last many pious and useful discourses , which , whether intended by him for the press or not , i am of opinion may do much good in the world , if they were printed . . his usual manner of writing these things was this : when he had resolved on the subject , the first thing he usually did , was with his pen upon some loose piece of paper , and sometimes upon a corner or the margin of the paper he wrote on , to draw a scheme of his whole discourse , or of so much of it as he designed at that time to consider . this done he tap'd his thoughts and let them run , as he expressed it to me himself ; and they usually ran as fast as his hand ( though a very ready one ) could trace them ; insomuch that in that space , as he hath told me , he often wrote two sheets , and at other times between one and two ; and i have my self known him write according to that proportion , when i have been reading in the same room with him , for divers hours together . so that these writings are plainly a kind of extempore meditations , only they came from a head and heart well fraught with a rich treasure of humane and divine knowledge , which the famous legislator justinian makes the necessary qualifications of a compleat lawyer . and here it is farther to be observed , that all his larger tracts , such as this , which could not be finished at one time , were written upon great intervals of time , and such wherein much business of a quite different nature had interposed , which usually interrupt the thread of a mans thoughts . . concerning the book it self , the reader may of himself perceive that it was not finished , but that he had designed to have continued it farther . he hath written a particular tract of doing as we would be done to , which is the subject at which this is left off . but that , as i take it , was written long since this , and not intended for any continuation of it : but it had been very proper to have been joyned with it , had i had any transcript of it . upon perusal of the manuscript of his own hand-writing , it may be further observed ; . that it was the original draught , and no transcript ; for therein , as i remember , may in some places be seen , some of those very schemes which he first drew , when he began to write . . that he had not so much as revised any part of it , it being for the most part as fair , and without any alteration as if it were a transcript . . the original is one continued discourse , without any distinction of parts or chapters , or so much as any title superscribed : but i conceive it a very methodical discourse , and such as may very aptly be distinguished into those parts and chapters , and under those titles which i have assigned , as it now appears in the print . and this is a further evidence , that he did not design it for the press . of the two parts of it , the first is wholly scholastical and metaphysical , and therefore somewhat above the capacity of ordinary readers ; but it is but short : but the other is for the most part plain and easie , such as may be of great use to the meanest capacities , and yet full of matter worthy the contemplation of the greatest . but of the whole i must farther observe , that it was a work of his younger years ; that he afterward much improved his metaphysical and scholastical observations and discourses . and somewhat altered his opinion touching some points in controversie , especially between the remonstrants and contra-remonstrants . but as in what is scholastical , there is nothing but what is agreeable to the sentiments of the most eminent writers in that kind of learning ; so neither in the rest , is there any thing disputable , but what is maintain'd by eminent men of the church of england as the doctrine of this church : and since his opinion neither first nor last was other than what hath been , and is at this day asserted to be the doctrine of this church , or at least within the bounds of what is so asserted , ( for he was always very moderate in these things . ) i conceive i need not trouble the reader or my self farther about it . and now if these things only , which i have hitherto mention'd , be duly considered , i conceive they will afford so just excuse and full vindication of the author against all censures , cavils and exceptions to any thing in this work , that i think they are not to be feared from any , but such as have little ingenuity or sense of humanity . and the censures and cavils of such , i am of opinion , ought to be contemned . and for my own part , i hope i shall never be affrighted from any good and justifiable work , by any such bug-bears . but i intend not only to do right , but to do honour , and yet no more than is justly due , in what i do , to our excellent author . and to this end , i must take notice of the time , when this was written . and that was about the same time , when he began his practice at the law. he had at that time gone through , and made himself master of a long and intricate study , of a quite different nature from this ; had read and abridged all the old , and all the new law then extant , in two volumes in folio still to be seen , had read over a great part of the records , as may be seen in his marginal notes and references in divers of his books , and in the transcripts of much of thom now in the library of lincoln's inn ; ( for he spared neither pains nor charge in those things before ever he began to practise ; ) had looked into the civil and canon laws , so far as they are in use with us , or were subservient to the compleat knowledge of our laws ; in short , had read what ever either of law , history or other books , in print or manuscript he thought could any way conduce to compleat his knowledge and skill in his profession of the law. and for a man thus industriously imployed in such studies , and yet to have made such a progress in philosophy and divinity , as appears by this book , nay and to write such a book under such circumstances , as i have mentioned before , and at such an age , viz. about thirty , or one and thirty , having been till then so busie in other studies , must needs , i am perswaded , in the judgment of all candid persons , raise him and his book not only above all need of other excuse , but to a high degree of admiration . the truth is , what he performed in his studies , is almost as incredible , as it is most certain and true . but as he was admirably qualified by nature for studies , so i doubt not but he had an extraordinary blessing attending his labours therein . for if this be reasonable to be believed of any , then certainly must i believe it of him upon divers considerations : as , . his great piety and devotion , and frequent application to almighty god in the midst of his secular imployments ; . his religious observance and imployment of times set apart for sacred uses ; and . his conscientious application to , and use of his civil profession . of all which in him , i think , i have as certain knowledge both by my conversation and discourse of matters of religion with him , by perusal of his writings of all sorts , and by observation of his actions , as ordinarily any man can have of another . and therefore though the representation of his great industry , learning , and abilities be much for his honour , yet is it a greater honour than all this , which i intend to his memory in the publication of this book . and that is to demonstrate from thence the true principles of all his worth , and of those great and generous actions , which have made him so famous in his generation , and like to be so in future ages ; and thereby give the reader the clearest & truest prospect into the whole course of his life . had he not been very cordially and deeply affected with these things , it is no way credible , that a man so very intent upon other studies of so different a nature , for the six days together , could upon the seventh so intirely have withdrawn his mind from them , as to apply it so closely to these . and this being written at his very entrance upon his practice , and his actions ever since being so reducible to the principles discovered in this , nothing could give a more true and satisfactory prospect into the fundamentals of the future part of his life , and consequent actions . he was indeed the most heavenly-minded man i have ever known . he had had a religious education from his childhood ; and he very early made his religion , the religion of his judgment and choice , not of his education only . he read the s. scriptures to know it ; then studied the works of creation , providence , and the moral evidences of the christian religion , to know the truth of it . and having laid so deep a foundation , he ever after built firmly upon it : and by his faithful observance of it , arrived to that full satisfaction and knowledge of it , which our saviour mentions , john . . he began these studies very early ; how early i do not precisely know : but this i know from his own mouth , that he was very busie in them while he studied at oxford : for when i first perused part of this book , i told him , i perceived , he had before he wrote it , been acquainted with the schoolmen : and considering when it was written , and how hard a student he had been in the law till that time , desired to know when he could have had leisure for those studies ? and what authors he read ? he told me , at oxford ; and that he there read aquinas , scotus , suarez , and others , whom he particularly named ; but these i remember . and here by the way , we may take notice , how much he is misrepresented and injured in that story , printed in the relation , which very unadvisedly and improperly bears the name of his life , concerning his neglect of his studies at oxford . the truth of which , to do him right , is this , : his natural genius inclined much to things of wit and gallantry , and the players coming to the act at oxford while he was a student there , he began at first to be taken with the plays ; but having before , among other religious observations , habituated himself to keep a strict watch over his heart and actions , he quickly reflected upon it : and therefore the more he perceived himself affected with it , the more resolved he was to correct it ; and left it should in time prevail , so as to divert him from more serious studies , or at least , rob him of too much time , he made a solemn vow , or resolution , which he ever after observed , never to see play more ; and so returned to his studies again before the players went out of town . and certain it is , he was as hard a student there , as he was afterward at london ; though he held acquaintance and some kind of converse with the most ingenious persons at both places . but so much for that . these studies , which he began so early , he continued to the very last , so long as he was able to write , within about a fortnight or three weeks before he died . and here he did , as he did in the law , spared neither pains nor cost upon any thing any way conducing to his main design , tending to discover and manifest the admirable providence of god , whether in the composure , powers and course of nature , or in the government of the actions of men ; insomuch , that if a true computation was made , i am perswaded , that , as much time as he spent , and pains as he took in the study and practice of the law , and business of a not ordinary judge , but chief baron and chief justice ; yet the time he imployed , and the pains he took ( if i may call that pains , which afforded so much pleasure and satisfaction to him ) in these studies , and for that purpose , would be found to exceed them . the benefit whereof , i hope the world may receive some time or other : but the effect thereof upon himself was , that his so much contemplating the wisdom , power , and goodness of god , discernable in his creatures , and observable in the providential government of men , especially that admirable mystery of our redemption , imprinted in his soul a most inlarged apprehension and deep sense of the glorious excellence and majesty of god , and his unconceivable goodness to all who duly apply themselves to him . this filled him with a most awful reverence and devout affection to him continually : which further produced great constancy , faithfulness , and readiness in his obedience and service , and converted his very civil imployments into a kind of continual course of religion ; so that that laborious life of his , was in a manner intirely sacrificed to , and continually imployed in , or in order to , the service of god. and all this , with those divine benign influences , which are never wanting to souls thus disposed , filled him with an humble confidence , and made it , as it were , natural to him , to retire into himself with secret application to god upon all occasions in the very midst of his business . and certainly this life was heavenly and holy , and yet not more holy than happy . all this is very true : but he had very early taken up a resolution to abstain from a high profession of religion ( 't is his own expression ) and he was so wary and cautious in it , that very little of what i have said , was perceived by any of his most intimate friends , but my self . insomuch , that one of them , whom i know he much valued , and who had frequent converse with him , hath divers times since confessed to me , how much he was mistaken in him in that respect , before he saw his contemplations in print . and i should almost doubt of finding credit in what i know to be true , with those who do not know me , had i not pretty good attestations from this , and a constant course of most pious meditations committed to writing under his own hand . were we now to take a view of his whole life , we might consider it as acted either in private , or in publick . his actions in publick were visible to the world , and yet it may be feared , that much of the remarkable particulars thereof will be lost for want of competent observers and relators . the private part of it was most employed in retirement and studies , and of this the greatest part in pious meditations , the contemplation of god , of his works of creation and providence , the great and admirable mystery of our redemption , and the sacred scriptures , and the evidences of the truth thereof . and as this did influence all his actions in publick , so being once well understood , it must needs give the clearest prospect into the true and genuine principles and tendency of them , which is the principal thing to be considered in them . and this can never better be made appear than by his own writings , if they were published , as i conceive they ought to be . * having done this right to the author , i thought it but reasonable to do some right to my self , and to the world ; to shew , by what right i have published this , and what right the world hath to expect the rest of his writings . to which purpose i had written another sheet , to shew that the author had , upon new motives and consideration of occurrences afterward , changed his mind before declared in his will , wherein he had prohibited the printing of any of his writings after his death . but upon further consideration , i think it may be sufficient for this place to let the reader know in general that he had done so , and to reserve the more particular discourse of that , if there be occasion for it , to my memorials of him : and therefore i have suffer'd but few copies of that sheet to be printed off , for the consideration of such , as it may most concern . of the two little discourses annexed , i have only this to say , that the first was one of his later writings , and perhaps , may a little vary from some of his former : and that the latter was more ancient . but neither of them was finished , though the printer , according to the usual mode , hath put a finis to them both : but otherwise , i hope , he hath acquitted himself reasonably well ; for i was at too great a distance to peruse the sheets as they were printed off . the copies he had , were carefully examined by the originals : and i thought it most suitable to my design , to let them be printed as near as might be , according to them , without any alteration ; presuming upon the candor of the ingenuous reader , upon due consideration of the circumstances before mentioned . the contents of the chapters of the first part . chap. i. of the existence and attributes of god. page chap. ii. of the works of god , of creation and providence . page chap. iii. of man , his excellence above other creatures . page chap. iv. of the supream end of man. page chap. v. of the means of attaining the supream end of man. page chap. vi. of the credibility of the sacred scriptures . page the contents of the chapters of the second part . chap. i. of the existence and attributes of god. page chap. ii. of the acts and works of god : and . of his eternal counsel . page chap. iii. of the execution of the eternal counsel of god , in his works of creation and providence . page chap. iv. of the providence of god in special , concerning man , in order to his supream end. page chap. v. of the restitution of man by christ . page chap. vi. predictions and types of christ . page chap. vii . of the efficacy of the satisfaction of christ , and the congruity of it to right reason . page chap. viii . of the great work of our redemption , what it is ; how effected ; and for whom . page chap. ix . of the means , which god hath appointed to make this sacrifice of christ effectual , viz. vnion with christ , and how the same is wrought on god's part . page chap. x. how our vnion with christ is wrought on man's part , viz. by faith , hope , and love. page chap. xi . why , or by what reason the act of faith worketh our vnion with christ , and so our justification in the sight of god. page chap. xii . the effects of our vnion with christ . page chap. xiii . concerning the putting off the old man : and . what it is . page chap. xiv . how the old man is to be put off , and . by repentance . page chap. xv. of mortification , and the means thereof ; and . of meditation . page chap. xvi . meditation of the vnreasonableness of the dominion of lust . page chap. xvii . of prayer . page chap. xviii . of watchfulness , and first in respect of god. page chap. xix . of watchfulness in respect of our selves , our senses , words , and appetite . page chap. xx. of watchfulness over our affections , and passions of love , anger , and fear . page chap. xxi . of watchfulness over our hope , confidence , and joy. page chap. xxii . of watchfulness over our grief ; . in reference to god , for sin ; . in reference to externals . page chap. xxiii . of watchfulness over our will , conscience , and spirit . page chap. xxiv . of the new life , or sanctification , and the necessity of it . page chap. xxv . of the means of sanctification , and . on god's part , his word , and his spirit . page chap. xxvi . of the means of sanctification , . on man's part , viz. faith , love , fear , hope . page chap. xxvii . of the extent and degrees of sanctification . page chap. xxviii . of the parts of sanctification , and . in reference to our selves , sobriety . page chap. xxix . of sanctification in reference to our neighbour , viz. righteousness , the habit and rule of it . page chap. xxx . of the general precepts of righteousness given by christ : and . loving our neighbour as our self . page chap. xxxi . of the second general precept of righteousness , doing as we would be done unto . a brief astract of the christian religion . page considerations seasonable at all times for the cleansing of the heart and life . page a summary of what is contain'd in this discourse of the knowledge of god and of our selves . part i. by the light of nature . chap. i. of the attributes of god : i. of knowledge , what it is , and how wrought , page , ii. that there is a first being , and cause of all things . page what may thence be deduced concerning it . page viz. . his eternity . page . without beginning . ibid. . without succession . ib. . without end. page . his immensity , which includes his. . exemption from circumscription . page . omnipresence . ib. . exemption from succession or division of parts . page . his indivisibility , in opposition to . divisibility . ibid. . multiplicity . ib. . simplicity . page . perfection . page whence it followeth , that he is , . a most pure act. page . a substantial act. ibid. . ens vivens . page . an intellectual being & omniscient . ib. . ens liberrimum . page . ens summe bonum . ib. whence arise these conclusions : . that he is perfectly happy . page . the supream end of all things . page . most just . page . immutable page chap. ii. his acts immanent , and emanant . page . creation . page , . providence , disposing all things to their several ends. page in respect of . himself . page . the things produced , viz. ib. . natural page . contingent . page . voluntary . page ch. iii. of man considerable in . what he hath in common with other inferiour beings . page . his eminence above them , in his soul , . it s substance , which is . immaterial page . immortal . page . its faculties . page page . the vnderstanding , which hath page . a threefold power . . a receptive or passive . page . retentive . ib. . active , or discussive . page page . several acts and habits , as . knowledge . page . wisdom . page . conscience . page page . the will , its motion in respect of . the object . page . principles . page the immediate cause of man's miscarriage page . his vnderstanding . page . his will. chap. iv. the supream end of man , i. what , viz. a good commensurate to the soul , and therefore . immaterial . page . immortal . page . distinct from the soul it self . page . a true and real good. page . an infinite and vniversal good. ibid. and therefore nothing but god himself . page ii. and how that may be , that god can be the adequate object of man's felicity . page chap. v. the means to attain it . . what naturally they were ? ib. . whether still the same ? page . the defects in . his vnderstanding . ib. . his will. page . the consequents . page . what now for his restitution . page . not any thing in man or the creature . ib. . but by god , . revealed in the holy scriptures . their ch●p . vi. . credibility . page . contents , v. part . of the knowledge of god and of our selves . part ii. by the sacred scriptures . pag. . the contents of the holy scriptures , concerning i. god , . his existence . page . his nature and attributes . page . manner of subsistence page . acts and works . page ii. his counsel , which is . eternal . page . immutable . page . free. page . wise . ibid. which is eminent in . predetermining the means . page . so as they move according to their own nature , whether . necessary . page . voluntary . page . contingent . page . independent upon one another . ib. . irresistible . page . vniversal . ib. two difficulties , how the predetermination . of the acts of voluntary agents can consist with the liberty of the will. page . of the sinful acts of voluntary agents can consist with the justice and purity of god. page iii. the execution of it . . creation : . in general . ibid. . particularly of man. page . providence : . in general . page . special , concerning man. ib. . as a creature . ib. . in order to his chief end. ib. . before the fall of adam . ib. . partly examined before . ib. . what the means . page . the law of man's creation . page . the obligation of it . page . the sanction or penalty . page . after the fall. page . in christ . page . the sum of it . page . the particulars . ib. . the motive . ib. . the object . page . the end , remission of sin ; and happiness . page . the immediate instrument , christ . page predictions concerning him , page . prophetical . ib. . typical . page i. the efficacy and virtue of christ's satisfaction . page the congruity of it to right reason . page ii. this great work of our redemption . what it is , . a removal of the wrath of god. page . by the accepting of christ's satisfaction for our guilt and punishment . page . how effected ; ten positions page . that christ the mediator was perfect god. page . perfect man. page . that both these natures were united in the person of christ our mediator . ib. . the necessity of christ's having both natures thus united in one person . page . the eternal word did in due time take flesh of the virgin into the vnity of one person . page . the whole life of christ , till his passion , had in it satisfaction by way of . suffering . page . righteousness . page . instruction , and that of . example . page . doctrine . page . that christ suffered the wrath of god for the remission of our sins . page this suffering of christ was , . voluntary . page . meritorious and expiatory . page . full and perfect . page . vniversal . ibid. . that christ rose again from death the third day . page . that christ after his resurrection , ascended up into heaven . page . that christ exerciseth a threefold office there ; ibid. . the power of dominion . page . the communication of his spirit . ib. . intercession for his people . page iii. for whom this satisfaction of christ was made . page iv. the means to make this sacrifice effectual for us . page our vnion with christ is wrought by a double act. . on god's part . . his eternal love. page . sending his son. page . conveying the knowledge of this mediator unto us . ibid. . the work of the spirit . page vnder a threefold consideration , . of power . page . of a sound mind . ib. . of love. page . on man's part . page . faith. ibid. . hope . page . love. page . how wrought . page . its effects . page . right intention . ib. . conformity . ib. . fear . page . indeavour of likeness to him . page . contempt of the world. page . sorrow for sin. page . obedience . ib. . sincere . page . perpetual . ib. . vniversal . ib. why and how faith worketh our vnion with christ , and so our justification in the sight of god , is , because . it is the will of god. page . faith is the first act of the new life , wrought by the spirit of god , &c. page v. the effects of our vnion with christ , are , . remission of sins . page . justification . ibid. . peace and reconciliation . page . the spirit of christ , and that taken two ways , . the communication of the holy spirit . page . the mind of christ , conformity to him , sanctification . page a double principle . . change of the nature . page . love to god. page i. putting off the old man , i. what this old man is . page . it s strength . in it self . ibid. . accidentally from the devil . ibid. . wherein seated . page . in the vnderstanding . ibid. . in the conscience . ibid. . in the will. page . in the affections . page ii. how this old man is to be put off , viz. . by repentance ; the grounds of which are . a conviction of the vnderstanding concerning our natural ways and conditions , which are . irregular , deformed , and crooked . page . vnprofitable and fruitless . ib. . vnbecoming , ungrateful , and undutiful returns . page . the love of god , providing a means of pardon and acceptation . ibid. . by mortification ; the means whereof are . supernatural , . moral , . natural . page . meditation of . the love of god page . the hope of salvation , and incongruity between it , and continuing in sin. page . the presence of god. page . the nature & consequences of sin. ib. . the shortness of life . page . the vnreasonableness of the dominion of . lust . in the rational appetite , and that is the lust of the mind in . the intellectual faculty . page . the will ; and affections which are . the irascible . page . the concupiscible . ib. . in the sensitive appetite , are , . lusts of the flesh . page . lust of the eye . page . pride . page . prayer . page it becomes a means of our mortification upon a double ground . page , . watchfulness ; the objects of which are . god , in . his coming to judgment . page . his word . ibid. . his presence . page . his providence . ib. . his spirit . page . our selves . page . our senses . ibid. . our eyes . ibid. . our ears . page . our tongues . ibid. . our appetites . ibid. . affections and passions . page . love. ibid. . anger . page . fear . page . hope and confidence , &c. page . joy. page . grief in reference to . god , for sin. page . externals . page . will. page . conscience . page . spirit . page . temptations . page ii. of the putting on the new man , or sanctification . page . the necessity of it . page . the means , . on god's part , page . his word ibid. . his spirit . page . on our part , . faith. page . love. page . fear . page . hope . page . the degrees . page . sincerity and integrity of heart . page . an overmatching the power of sin , by the power of sanctifying grace . page from whence arise these consequents : . vniversality of obedience . page . constancy and perseverance . ibid. . increase of grace . page . renewed repentance . page . the parts in reference to . our selves . page . in the esteem of our selves . page . in our sensual appetite . page . our neighbour , righteousness . page . the habit. ibid. . the rule . page . natural . page , . the word of god , absolutely in it self . page . the law , . moral . page . ceremonial . page . judicial . ibid. . the prophets . page . the gospel , which contains a most excellent rule of righteousness , in , . the example of christ . page . the precepts and counsels . page page . general . . love of our neighbour . page . doing as we would be done unto . page . particular , things , page . to be done . page . to be suffered . . parts . . god. a brief abstract of the christian religion . page seasonable considerations for the cleansing of the heart and life . page a discourse of the knowledge of god , and of our selves . part i. by the light of nature . chap. i. of the existence and attributes of god. i. all things but the soul it self are extrinsecal to the soul : and therefore of necessity the knowledge of all other things is extrinsecal to the soul : for knowledge is nothing else but the true impression and shape of the thing known in the understanding , or a conception conform to the thing conceived . and although the soul in its own nature be apta nata to receive such impressions , and doth therefore naturally desire and affect it ; yet it is as impossible for the soul to know till the object be some way applied to it , as for a looking-glass to reflect without first uniting of a species of some body to it , that may be reflected . the means whereby the scibile , or thing to be known , is united to the soul , and consequently knowledge is wrought , is threefold , viz. . supernatural . thus almighty god , in the first creation of man , did fasten certain principles of truth in man by his immediate discovery , especially the knowledge of himself and his will , which was properly the image or impression of god in his understanding . this was not essential to the soul , but a habit or quality , which god put into his understanding ; and therefore though his knowledge decayed by his fall , yet his soul continued the same . . artificial . thus knowledge is derived from man to man , by signs of those impressions of truth , &c. that are wrought in his understanding , that communicates it . thus knowledge is acquired by writing , speech , and other signs , that are agreed upon to communicate intelligence from the understanding of one man to the understanding of another , though mediante sensu . thus the reliques of the knowledge of god in adam were derived to his posterity , though still it grew for the most part of men weaker and corrupter . . natural . and this may be divided into these three branches , viz. . simple apprehension . thus when any object singly by the ear , or eye , or other sense , is let into the phantasy , and so shewn to the understanding without either affirming or denying any thing concerning it . . complex apprehensions , whereby either duo scibilia are joyned together in an affirmation or negation : and this is a proposition , which again is of two kinds , viz. either that which is most universal , and therefore the first proposition that is framed in the understanding , viz. that it is , or est , or est ens . for that notion doth necessarily and upon the first view of any object joyn it self with it in the understanding . other propositions are more complex or remote , as that god is good , &c. for the first question , in the understanding , is , whether it be , to which that general proposition answers ; and in the next place , what it is , to which the second sort of complex notions answer . now of this second kind of complex notions there are two kinds , viz. either such as without the help of any discourse or ratiocination present themselves from the object to the understanding ; as this , the man is red ; the man and the red , being both objects of sense , and meeting in the same subject : or else such as either the thing affirmed , or the thing whereof the affirmation is , or both , are things that do not immediately fall within our senses , as the man is a substance , or , the spirit is a substance . these though originally derived from sense , yet they are refined by the help of discourse . . conclusions drawn either from these simple or complex apprehensions , which flow into our understanding immediately by our senses : and this is rational discourse , a faculty or power put into man , whereby he is beyond all other visible creatures ; and whereby all his actions , whether civil or religious , are and ought to be guided . this is that power , whereby we may improve even sensible objects , apprehensions , and observations ; to attain more sublime and high discoveries , and rise from effects to their causes , till at last we attain to the first cause of all things . so we may conclude that the knowledge of our creator , though it fall not within the reach of our sense , and so falls not immediately within the reach of our understanding , yet by the ascents and steps of rational discourse , so much may be gathered , as may leave an atheist without excuse , god having given to man , even in his lapsed condition , besides other providential helps , a stock of visibles , and a rational faculty to improve that stock to some measure of the knowledge of himself : for the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power , and godhead , so that they are without excuse , rom , . . therefore , as on the one side we are to avoid curiosity in measuring the infinite mysteries of truth by our own finite understandings ; so on the other side we must beware of supineness , and neglect of imploying that treasure of god's works , and his light or reason in us , to that end for which it was principally intrusted with us , even the knowledge of our creator ; yet still humbly concluding with elihu , job . . that which i see not , teach thou me . ii. the first and most magisterial truth in the world , upon which all other truths do depend , is this , that there is a first being and cause of all other beings . this is evident by clear reason . . either we must admit a first cause , or else an actual infiniteness of succession of causes . the latter is impossible in nature ; because it is impossible there can be that which is infinite and yet successive ; for then it would follow , that that which is actually infinite in number should be yet more infinite , because there are new successions on causes and causations again , it is impossible that there should be an eternal dependance of causes one upon another without a first , because then the whole collection of those causes taken all together must needs likewise be actually depending ; and if so , then upon themselves ; and that is impossible , for the immediate cause of the effect doth not depend upon its effect , but immediately upon its cause . therefore this bundle of dependent causes must depend upon some one among them , which is independent . and impossible likewise in experience . take but the instance of one creature , * man : it is plain that the world doth every day grow fuller and fuller : that , which is now almost a nation , we can with a little help derive into one man five hundred years since , so that it is not imaginable but that at length we must necessarily come to a first man : if so , how had that man his being ? it is true that there be some living creatures , that we may trace their beginning to the corruption of some preexisting matter , which by its own temper and the concurrence of other second causes , may produce a living creature , as worms , mice , &c. but if there should be such a production of man at first , why is it not so at some time since , viz. that a man should be produced out of the ground by some concurrence of the disposition of the matter with second causes ? if it be said that that is now needless , and nature doth nothing in vain ; the answer is unsatisfactory : for , . where such productions are , as of mice , &c. it is as needless , because they propagate their kind as well as man. and . if nature doth nothing in vain , it is plain that whatever is so called nature , is in truth the first cause , though miscalled nature ; for not to do any thing in vain , is an act of a voluntary and rational agent ; a mere natural agent cannot but work uniformly , whether in vain or not in vain , when the matter is uniformly disposed . therefore we must needs have recourse to a first , voluntary , and intellectual agent , that did at first make man ; and by his free power did advance the piece of red earth above its own disposition , and beyond the causality of second causes , to produce man ; and that hath not since done the like : but as to those other imperfect creatures hath planted in second causes such a strength and causality as out of a prepared matter to produce other living creatures without any concurrence of his immediate or extraordinary power . . in every successive motion it is necessary to arrive to some beginning of it , and it is impossible it should be eternal ; as in case of the motion of the sun , which is successive ; it cannot in reason be but there must be a time or instant , wherein it either was not , or did not move ; for otherwise the revolutions would be actually infinite in number , and yet that infinite number of revolutions be still augmented by dayly new revolutions , which would be in it self a contradiction , that that which was before actually infinite , should yet receive an increase , as necessarily it must if the motion of the sun had never a beginning : therefore of necessity it had a beginning . if it had a beginning of its motion , it could not have it from it self ; for why did it not then move sooner ? but of necessity it must have the beginning from another ; for though animate creatures move themselves , yet they receive still the original cause of their motion from something without them , as well as of their being . who , or what , was it that gave it that motion , or principle of its motion ? and if any could assign any other than the first cause ( which is not almost imaginable ) yet still my enquiry must rise higher , what was that that gave being or causality to that cause ? so that in summ the motion of the sun or heavens cannot be eternal , because successive : it must have a cause of its motion from without it self ; that cause , if the first cause , then a first cause must be granted ; if not the first , yet by the same reason , that in all successive motions we must admit a beginning , we may conclude in all successions of causes there must be a beginning , because the being and causation or motion of second causes is likewise successive , and therefore can be no more infinite than the successive motions of the same subject can be infinite . it is impossible that any thing should be eternal that is not indivisible , ut videbitur infra . so that the succession of causes and motion is that which doth necessarily inforce a first cause . to these we ( may ) add those * considerations which arise from the observation of the created world , the subservience of one thing to the perservation of another , the inclinations of creatures without choice to means conducible to their preservation , the ordering and fitting of things whereby confusion and uselesness of creatures is avoided ; all which do bespeak the admission of a voluntary , intellectual , supreme , and universal cause of all things . now a first cause being admitted , we are to consider what may rationally be deduced from thence concerning this first cause . and those are of two kinds : first , such as absolutely concern his own being : secondly , such as concern him in relation to those effects , which proceed from him . for the former of these we say , that a first cause of all things being granted , i. it necessarily follows that he hath no bounds of his existence or being . the bounds of existence are either in duration or extension : the exclusion of the bounds of existence in duration is eternity ; that in extension is immensity . now first for eternity . whatsoever is eternal must be without beginning , without succession , without end. . without beginning : for if it be a first cause , it cannot have a beginning ; for then he must have a cause of his being , which would be a contradiction : neither could he have a beginning from himself ; for that were to suppose a pre-existence in himself to himself , which were also repugnant . . without succession : there is nothing past , nothing to come , for all is one indivisible succession , and those notions of time , past , present , and to come , are only the consequences of a successive motion : for time is nothing else but that conception whereby we measure successive motion : were there no successive motion in the world , it would be impossible that there should be any of those affections of time ; and consequently , time is not any thing real , but a relation to motion . now before that the first cause did set a continued motion in the world , there could be no succession , but all was wrapped up in one permanent instant : for the being of the first cause , and his motion , what ever it was , or is , is indivisible , as shall be shewn . then when he produced second causes , and consequently those moved in their several causalities and courses , and consequently their motions , beings , and causalities being successive , there was a prius , and posterius , and succession ; yet this did not alter the indivisible nature of that duration , which that indivisible being had before , and at , and with that motion , which he after produced . the first being hath a co-existence with the successive motions of the creatures , but his duration is not measured by it , or co-extended with it , but is of the same indivisibility as if there had been no successive motion produced , and consequently no successive time . . without end : for first , what should or can determine his being , in as much as all things else are his productions , and cannot have any causality upon him ? secondly , end is inconsistent with eternity ; for that is a permanent and fixed indivisible , and takes in all past , present and to come , without any difference of notion . the present subsistence of the first cause was the same numerical instant that he had a thousand years since . so that end , as well as succession , is but of those things that are measured by time , not of an indivisible being : to suppose him to have an end were to suppose him not ever to have been ; because past , and present , and to come are all indivisibly conjoyned in his duration . this indivisibility of duration is proper only to the first cause ; for nothing else can upon any sound ground be said to be of indivisible duration , though it may be of a perpetual . suppose we the being of an angel , or the soul , though admitted to be everlasting , yet that is rather a multiplyed extension of duration than any indivisible duration : for of the first cause i may say truly , the instant of the duration , that is now , and that was a thousand years since , or a thousand years after , is the same : but i do not think the same may be affirmed of any other thing whatsoever : . because their essence is not indivisible and simple , as is that of the first cause ; for it is evident they are perfectible , compounded of act and power , not pure acts : . because some things might be affirmed of them in a time past , which cannot now be affirmed of them ; as the creation , continuance in the body , separation , re-union , &c. . their being is dependent . ii. from this admission of a first cause doth necessarily follow immensity , which includes three things . . exemption from circumscription or bounds of his being . there is a twofold exemption from circumscription : . that which ariseth from the disproportion between the thing that should circumscribe , and be circumscribed : thus a spirit of what kind soever is not circumscribed , nor is in any determinate place , for that is proper to a body , that hath extension of parts ; yet though we cannot say , it is here , yet we are sure we cannot say , it is every where . there is . another exemption from circumscription , which ariseth from infinitude , that it exceeds all place and circumscription : now that it is thus with the first cause is evident ; for if he had a being before any thing else , nothing then could bound his being ; if it should , then he could not be the first cause , there being something else that had limited him , which had a pre-existence to his causation : and it is impossible for any thing to have a limited or bounded being , unless it were so limited or bounded by something without it . that which is without a cause of his being , must needs be without bounds of his being : neither could those effects , which he after produced , straiten the extent , as i may call it , of his being , or shut him out from them . from whence follows . his omnipresence , not only vertually and potentially , but essentially in and with all things , though the manner of it be incomprehensible , because a consequence of his infinitude . this is exemption from exclusion ; for it is not possibly imaginable , that the production of new effects should exclude or straiten that indivisible extent , which that being had before those effects were produced . . exemption from succession or division of parts ; for otherwise he could not be immense ; for whatsoever hath succession of parts , as his parts are measurable , so is the whole , and therefore cannot be actually infinite in extension , as i may call it . and this doth consequently exempt him from materiality , succession of parts being an affection of a material substance , and therefore it is an indivisible immensity . what is said of the soul may explain it , tota in toto , & tota in qualibet parte . iii. hence it follows , that the first cause is indivisible , and that in a double opposition . . in opposition to divisibility , which is partly touched before ; and though this be common to all things that are incorporeal , for divisibility is an effect of quantity , yet it is most eminently to be affirmed of the first cause . . in opposition to multiplicity ; and this is the vnity of the first cause , viz. that there is but one first cause of all things ; for if there were two , or more first causes , either all must be infinite in being , and consequently in operation , and that is impossible , viz. that there should be two infinites , because one must of necessity bound and limit the other , both in being , and power : . or else both must be finite , and then of necessity each must have a cause of his being ; for what is it that should prescribe the bounds to these beings , unless the cause of their beings ? if so , they can neither be the first cause : or . one must needs be infinite , and the other finite and subordinate ; and then of necessity , those finite beings cannot be the first causes , but meerly second causes , depending upon that infinite being , both in their essence , and operation ; for nothing can have limits of his being , but what hath causes of his being , which should prescribe those limits . iv. from hence likewise follows , that the first cause is ens simplicissimum , and excludes all composition of what kind soever , either of power and act , of substance and accident , or matter and form : for every mixture doth of necessity suppose some pre-existing cause to joyn these together ; and indeed the very membra componentia have in nature a pre-existence to the being so compounded : and so the admission of any kind of composition , is inconsistent with a first cause . and from hence it is evident , that all things that are affirmed concerning this first cause , are but improper , and serve only as notions to render him unto our understandings . . from hence it also follows that whatsoever is affirmed of the first cause is the same with his essence , and one the same with another , though they are conceived by us under different notions , and conceptions ; as for instance , we see an effect of the first cause , which in case of a man we derive from that habit in man , which we call mercy ; and another effect , which in man we would conclude to come from such a quality or habit , which we know by the name of justice : hence we stile the first cause merciful and just ; yet in truth neither of these are proper , for they signifie qualities ; neither , if they were proper , were they distinct , for they are the same one with another , and both the same with his essence ; otherwise it is impossible he should be simple ; for should his being and attributes be several , he should be compounded of substance and accident ; or should the same thing , which we call justice , be the same with his essence , and not the same with his mercy , he must needs consist of several beings divided one from another : the like for all the rest of his attributes : by the same essence he is , and he is what he is : they are divided notions in us , but in him neither divided from his being , nor one from another . and hence it likewise follows , that though the emanant actions , that flow from this first cause are different , and represented unto us under different notions , as , this is an act of power , this of goodness , this of knowledge or wisdom ; and upon these we frame notions to our selves , whereby we represent that from whence these acts move , by several names or attributes of mercy , power , wisdom ; yet these proceed not in truth from several qualities in the first cause , but from one simple , absolute , unqualified being . v. from this consideration , that he is the first cause and being , it follows , that he is ens perfectissimum : for that is perfect to which nothing is wanting : now it is impossible , that any thing can be wanting to the first cause ; for there can be nothing besides him but what proceeds from him , and that which proceeds from him cannot possibly either add any further degree of perfection to him , or include that perfection , which was not in the first cause most eminently . the first cause had a pre-existence to all things else ; nothing then could be wanting to his perfection ; because there was nothing else but himself . the production of the second causes could not possibly include any greater perfection than what was derived to them . it is true in the working of second causes there may be a production of an effect , that may be more perfect in its kind , than the cause that immediately produced it ; as the production of a worm out of putrefaction , a plant out of the earth , &c. but there the effect is not purely due to the second cause , but to the original operation of the first cause , that did put that activity in the second causes to produce such effects ; for every second cause worketh and moveth in the virtue and efficacy of the first cause , and hath its causality from it , as well as its being , without which , though it had its being , it is impossible it should be operative . this perfection in the first cause is in truth inconceptible , because impossible for humane understanding to receive it without divine revelation ; and much more impossible to comprehend it , because infinite . therefore to help our selves herein we do , and that rationally , attribute to the first being that manner of being , that we find most perfect . therefore from this perfection it follows . that the first cause is a most pure act without any mixture of passibility or power : for if there were any power , as it signifies a susceptibility of some further act or impression , that were an imperfection ; for whatsoever is susceptible of some further act , as all power is , it is impossible it should be perfect . and from hence follows his omnipotence , for all inability to do any thing proceeds from the want of activity in the agent to overcome that resistance , that it finds in the thing to be done . now in the first cause there wants no activity ; for it is a most pure act , and were it not a most pure and infinite act , it were impossible it should be the first cause ; because that supposeth a priority of being in the cause to the effect , and consequently requires an infinite activity in the first cause , because it must produce that which before was not at all ; and the motion between being and simply not being is infinite , and therefore requires an infinite activity . . from the consideration of this perfection it follows , that this first being is a substantial act , not an act that flows from another thing , or depends upon another thing ; for then he could not be ens primum , nor yet ens perfectissimum : but it is an act subsisting by it self . . from this consideration of this perfection it follows , that he is ens vivens . life adds a degree of perfection to the substance in which it is : and the more perfect the life is , the more perfect the being : hence the sensitive life is perfecter than the vegetative , and the rational life than the sensitive , and the life of a spirit than the life of a body . now this first cause , being an infinite and pure act , he hath an infinite perfect life . . from hence it follows , that he is an intellectual being ; and as all his works bespeak him so , so doth this consideration of his perfection necessarily evidence it , for otherwise he should not be perfect , because an intellectual being is a more perfect being than that which is not so . and this understanding of the first cause is commensurate to his essence , viz. infinite and eternal , whereby he perfectly seeth himself , and all things else that are or can be , in one eternal indivisible act . and from hence riseth the omniscience of the first cause , without which he could not be perfect : for if any thing , that is or might be , were hid from him , then by the discovery of that to him , he would receive a degree of perfection , that he had not before . and this knowledge hath a threefold object : . his own essence , which requires an infinite knowledge to comprehend it , because an infinite essence . . all things that are ; for his knowledge being infinite , it must necessarily extend to all other things . . all things that may be , because otherwise upon a further act of his power , that should be a new extension of his knowledge , which stands not with his perfection . and all this with one eternal indivisible act , not by succession , not by mediate representation . such knowledge is too wonderful for me . . from hence it follows , that he is ens liberrimum : though he be most necessarily what he is , yet he is free : first , for that the freedom in agency is a degree of perfection above a necessary agent , and therefore this liberty must of necessity be attributed to the first cause . again , it is impossible but that the first cause must be a free agent , for whatsoever works necessarily , hath that necessity put upon it by somewhat without it , which is inconsistent with the first cause ; for if any thing else did put that necessity of working in him , then that which imposeth that necessity was the first cause . again every necessary agent , omnibus aequè dispositis , works uniformly ; now nothing was as equally disposed to become something from eternity , as at the first production of any thing , the motion from not being to a being , being the adequate effect of the first cause : therefore if there were not a freedom in the first cause , the first effect had been as ancient as the first being . therefore we must necessarily affirm , concerning the first being , that he is ens liberrimum & voluntarium , and that according to his will he worketh . . from hence it follows , that he is ens summè bonum . concerning this goodness of god we affirm . that it is an essential goodness , and his goodness is not any thing divided from his essence , for that is inconsistent with his simplicity , so that his essence is his goodness , and his goodness the same with his essence ; which is also to be observed in all his attributes , though our understanding cannot apprehend this indivisible being all at once , but step by step . and from hence it follows that whatsoever may be affirmed concerning his essence , may be likewise affirmed concerning his goodness , viz. . that it is infinite , for so is his essence . the essential goodness of an infinite being must needs be infinite : and hence it is not capable of any increase or diminution : and therefore the production of the effects , and the communication of his goodness to them , did neither add unto , nor take from his goodness . . that it is perfect ; for that which is infinite must needs be perfect , because it excludes any mixture of any thing that is not good . . that it is eternal , that is evident , for it is the same with his eternal being . now from this consideration of the goodness of the first being arise these conclusions : . that he is perfectly and self-sufficiently happy ; because in the enjoyment of himself he enjoys an infinite goodness , which is the same with his being , and impossible to be severed from it . good is of its own nature the object of desire ; the desire and the object being severed breedeth pain and unhappiness ; the conjunction of good to the desire is fruition ; and if the good be proportionable to the desire of ( it ) , then in the union of that good to the desire there is a full rest and complacency . now the first cause is moved with an infinite love ( as i may with fear say ) to that infinite good , which is most essentially and indivisibly the same with himself , and consequently he hath an infinite rest and complacency in himself , and that without the contribution of any thing without him ; for he had the same boundless happiness in himself before the existence of any effect , as he had after , because he had the same measure of goodness , and the same perfect fruition of it before any such production , as after ; the productions of new effects are the emanations only of his essence , and produced no alteration in him ; neither did it dilate his essential goodness , or add a new degree of fruition of good to what he before had ; for he loved the productions of his will in himself and for himself . . that the first being , as it is the first cause of all things ; so it is the supream end of all things , because he is the supream good , and the only adequate object of himself . so that in the production of any effect , the effect that was produced , or any thing without the first being , could not be the ultimate end , for which it should be produced ; for his will was and is filled with an infinite good , viz. himself . so that it was impossible he should take any thing into that will , which was not in order to himself : he made all things for his own self . and upon this ground it follows that nothing without him is an end to it self , because he , that is the first cause of all things , must needs be he , that must be the master and appointer of the end of all things so caused . . from hence it follows that all the goodness , that is in the creature , is nothing else but the print or impression of that goodness , which is in the first being , though according to the different degrees of things the impressions are more or less genuine ; for it is impossible that any thing can be denominated good , but by a conformity in some measure to that which is the first goodness . that conformity is nothing else but that impression of divine goodness upon the creature . this impression of the goodness of the first cause upon the creature is not by any transmission of any part of the essential goodness of the first being into the effect , for that is incommunicable ; nor by any physical action of that goodness upon another thing , but the mere will of the first mover . now we find a fourfold goodness in the creature . . an essential goodness , which is communicated with the very being of it : thus every thing that is , is good in it self ( though relatively it may be evil ) because in that it is , it is conformable to the first cause , who wills it to be . this goodness in any being is that by reason whereof every thing desires it self , and is moved to its own preservation , and is intrinsecal to the being of the thing . . an intrinsecal , but not an essential , goodness ; when a thing hath all those qualities or requisites in it self , which are suitable and conducible to those acts and operations that belong to the degree of its being , and the variety of the degrees in these qualities denominate it more or less good : thus were all creatures in their original perfectly good : though every kind had a several degree of perfection , yet every thing had a perfection in its kind . this goodness is likewise communicated from the first being . and the suitableness of those qualities in the creatures to the exigencies of their own conditions do most evidently manifest the impression of that goodness , that is in the first being . . relative or communicative goodness , viz , whereby one thing is conducible or useful for the preservation or perfection of another thing , and is therefore desirable or good for it : for though the essential goodness of any thing , being as indivisible is the essence it self , and therefore in that abstract notion is not capable of degrees , yet there are degrees of perfection , which a finite being is capable of , and different degrees of perfection in several beings in their concrete notion , as a man is a more perfect being than a beast , a spirit than a man , though one be as equal a being as the other . this then imports four things : . a vacuity or absence of some good , whereof that being is receptible , and consequently a receptibility of that which may supply it . . a motion or desire of that being , that hath this vacuity and receptibility , unto that which may supply it , and a desire of union to it , this it hath from the cause of its being ; for the cause of its being must needs be the cause of this appetite or motion to its farther perfection ; and this is sometimes so strong and active that it carries the creature by way of consequence to the destruction of that being , which at present it hath , to attain a higher being . . a proportion between the vacuity or necessity of the subject desiring to the thing desired : as a man to supply his hunger desires not cloaths , but meat ; and when cold , desires not meat , but cloaths ; because these hold proportion to that exigence that the creature desires to fill : and hence it is that temporal good satisfies not a spiritual substance , nor a spiritual good satisfies a carnal substance , because they are not proportionable . . an activity in the good desired to apply it self to the supply of that exigence which desires it , and to unite it self to it . all these do infallibly evidence the goodness of the first being communicated to the second being : for who put into the creature a motion or desire to unite it self to that which might supply its want ? who framed a proportionable good to that vacuity and desire ? who placed that activity in any thing to let out and unite that goodness , that is in it , to that desire and vacuity ? the very warmth of our cloaths , the nutriment of our bodies , do bespeak an infinite rational communicative goodness , that defined these correspondencies , and hath taught the creatures those mutual motions for their own and each others good , while they themselves know not what or why they do it . . from the former considerations it follows most evidently that he is most just , and that it is impossible he can be otherwise , and this as it necessarily results from the admission of his goodness ( for justice is nothing else but goodness in a rational being indued with will ) so it flows from this consideration that he is the first cause of all things . nothing can be said vnjust which is not contrary to the prohibition of some law given by something that can exact obedience to it : nothing can give the first being a law or rule but his own will , and consequently he can do nothing but what is most just , because it is impossible that any thing else can be a rule of justice but himself : not any thing without him , for then he were not the first being ; not his creature , for over that he hath a most supream and absolute dominion ; how can that which receives his being , his subsistence , his rules of justice from the first being , prescribe a rule to him , by whom it is , or exact the performance of it ? so that nothing can be the rule of justice to him but his own will ; and therefore what he wills cannot be but just , because he wills it : and as it is impossible for him to act but what he wills ; so it is impossible for him to will but what is just , because his will is the only rule of his justice : and though ex natura rei he might have willed what he doth not will , yet that which he had so willed had been just , yet de facto the act of his will being eternal and immutable , it is impossible any unjust thing should be done by him , because impossible he should do contrary to his own will , which is the only measure and rule of justice . and from this we may clearly evidence , . that there is a most absolute unlimited dominion and power in the first cause over its effects , and he is bound unto it by no other obligation but his own will , which though it doth manifest it self in all mercy , and tenderness , and goodness , and wisdom towards it , yet it is only because it is his good will so to do . . that therefore whatsoever rule or law the first cause doth prescribe to his creature , that is capable of a law , it ought unquestionably to be submitted unto ; for what soever he wills must needs be just , inasmuch as there is no measure of justice or injustice but his will , although we are not to look upon any thing required by the first cause but flowing from a most wise , as well as a most absolute will , and so holding a proportion with the ability of that creature from whom it is required . . from hence we find where is the original of all justice in the world ; it must all be resolved into that will of the first cause , and that in a double respect : . in respect of conformity ; for were there no precise law given to rational creatures , it is true there could be no obligation , yet a conformity in the actions of rational creatures to the similar actions of the first cause towards his creature would be comely and just in a rational creature : and questionless as the irrational creatures have certain instincts planted in them by their first creation , which though they are not properly laws , but inclinations , to man , as he came out of the hands of his maker with the impression of his image upon him , had some conformity to the supream justice without any reference to any command , which is not clean lost , but even in men without education doth strangely manifest it self in divers particulars . in respect of obligation ; for there can be nothing imaginably unjust , without these two considerations , viz. . a law commanding or forbidding a thing under a pain : whatsoever falls not within the command or prohibition is permitted , and cannot be unjust . . a power to exact an obedience to that law , and to inflict the punishment that follows upon the breach of this law. otherwise the law were ridiculous and vain . now as to the first , without all question the first cause , in the first creation of reasonable creatures , did , by what way we know not , give him a law , whereby he should live , and which he traduced to his posterity as the commands of the first cause , though in succession of time those grew weaker and corrupter every day than other . these are those jura naturalia , which have an influence into all the laws of men , as to worship god , to keep our promises , &c. and when we come so far as to be perswaded that they are the laws of god , then it binds in a fear to offend , because thereby we become liable to punishment , which we are sure he hath power and right to inflict , his power being universal and unavoidable , and his right , and dominion over his creature absolute and uncontrolable . thus we find a plain obligation in those laws that are given by the first cause , and consequently admitting such a law , we have a clear rule , whereby to measure what 's just , and what 's unjust : and when i can resolve any thing into the command or prohibition of this law , i find my self bound in conscience , viz. under pain of guilt , to obey . if i enter into a society and agree to be bound by the laws , that the greater number of that society makes , they make a law : here be now but two things that can bind me to observe this law , and consequently to denominate my disobedience thereunto unjustice , viz. the power of the society , but that is but a thing extrinsecal , i may avoid their power , and then i am absolved ; and if external power were enough to denominate my disobedience unjustice , then if i could procure a power to overmatch theirs , their obedience to their own law were injustice . the promise and agreement to submit to that law so made : but what is that that binds me to keep my promise ? if nothing binds me to it , then is not my disobedience any unjustice ; for the obligation of the law is resolved into my agreement ; and if nothing above me bind me to keep my agreement , i have no obligation at all upon me : therefore the dominion , power and justice of the first cause is the only bond , whereby we are bound , and whereunto all humane justice is to be resolved both in point of conformity as to its pattern , and obligation as to its law. but how these laws were at first given to man , whether by a formal command , or whether by an immediate impression in the understanding and will , or whether by an implanted propension or inclination in the will , or partly by one , partly by another , it is not easy to determine . sed vide infra . but what ever way it was , it is impossible to have any notion or imagination of just or unjust among men , without resolving it in its original into the rule or law that was given to men by the first cause of our being . . from the consideration of the first cause and of the premisses , it must needs follow , that he is immutable : for mutability is inconsistent . with his perfection . it is impossible that a pure act can have any change ; for all change doth necessarily infer passibility and receptibility of what it had not before : and to suppose that , were to conclude he were not actus simplicissimus & perfectissimus ; for all receptibility imports potentiam or passibilitatem . . it is inconsistent with his eternity : for all changes too of necessity suppose a succession of duration in the thing changed ; it is not to every intent the same simply , that it was before it had that change , which doth of necessity import succession , which is inconsistent with eternity ; for whatsoever is eternal hath no succession , and consequently whatsoever is affirmed of it at one instant must necessarily be affirmed of it eternally : this cannot stand with any change ; for before that change , that could not be affirmed of him , which might be affirmed after , if it should be admitted . . it is inconsistent with his simplicity . some things have accidental changes , which yet in essence continue the same , as from ignorance to knowledge , from one colour to another : but such accidental changes cannot be in that , which is ens simplicissimum , because there can be nothing in him , which is not his essence . . it is inconsistent with his infinitude ; for to whatsoever any thing can be added that it had not before , that cannot be infinite , because still capable of a farther accession . and as this immutability is affirmed of the first cause in point of his essence and nature , so in some respects it is concerning his acts. these are of two kinds , viz. the immanent acts , such are the acts of his understanding and will ; and these are immutable as well as his essence , for indeed they are but notionally divided from it . in us our will is one thing and our willing another , but that is inconsistent with the simplicity of the first cause ; hence it is that as his essence , so his will is immutable ; he wills nothing now but what he ever willed , and understood from eternity what he now knows ; for eternity hath neither now nor then in it . . the emanant acts ; those are nothing else but the execution of that immutable will ; these are subject to mutation , but without the least mutation , either in the essence or will of the first cause . . not in his essence . it is true here is a new relation that was not before : for when the first being produced an effect , it is true the relation of a cause and an effect is now produced , which was not before , and so when more effects are produced , the relations are multiplied ; but relations breed no change at all in the subject concerning whom they are affirmed : the being was the same before it put forth it self in a causation , as it was before ; it doth of necessity import a change in the thing effected , viz. a motion à non esse simpliciter , or à non esse tale , but not in the cause , which had an absolute being before , though not actually as a cause before . . not in his will. it is true , when any effect is produced that was not before , here is an execution of what was not before , but the will of that to be then was from all eternity . again when a being is either changed or annihilated , that is not by a change of the will in the first cause , but only in the term or execution of that will ; for by the same indivisible and eternal act of his will , he willed this or that to be made , and after to be annihilated in time ; the change is in the terminus or execution of his will , not in the will , or the immanent act of it . but how can we then conceive that there should be one immutable act of his will , when a thing is past ? how can he be said to will that which is already executed and past ? * for which we must return to what hath been said , viz. that past , and to come , are but the measure of successive motions , and therefore though they are applicable to them , yet they are not applicable to an indivisible being or act ; the measures of successive motion do not fit eternity , which , though it be a duration , that consists with the successive motion and duration of the creature , yet , it holds no proportion with it . the motion of the heavens , though times swifter than the motion of a tortois , have yet a proportion one to another , because both successive , and so time measures both : but the duration of the first cause is the duration of an indivisible being , and consequently holds not proportion with succession . and hence it is , that it is but our gross conception that do imagine any part of eternity past , or any part to come , or that time doth divide the fore part of eternity from the future part of eternity : it is an indivisible permanent duration , nothing past , nothing future , but the same fixed instant ; consequently the act of the divine will always one , always present . this knowledge is too wonderful for me . chap. ii. of the works of god of creation and providence . thus far have we proceeded in those inquiries , which rectified reason suggests to us concerning the nature of the first cause : now we consider the emanant acts of his will and power upon things without him ; for from this consideration , that he is the first being , it likewise follows that all things besides him must needs have their being and subsistence from him . this falls into these two conclusions : . that all thing besides himself have their being from him . . that all things are directed and governed unto their several ends by him . touching the former , viz. that all things besides him have their original being from him , that is a necessary consequent of the admission of a first being : for whatsoever is not first , there was a time when it was not ; for otherwise it must be eternal , the contrary whereof is before evidenced . that then which once was not , and now is , and consequently had a beginning of its being , could not have it from it self ; for nothing hath a power or activity of it self to produce any thing ; therefore that second being must needs be produced by the first being ; the consequences whereof are these . . that all things except the first cause had a beginning of their being , and consequently there was no eternal matter , out of which any thing was made . . that all beings had their first being from him that is the first being . this is evident by what goes before . . that the first production of all things by the first being is purely and solely by way of efficiency ; and not by derivation of substance from himself ? for that is impossible ; his essence is immaterial and indivisible . . the manner of this efficiency , or his causality is not any act distinct from himself , but only the me●e act of his mere will , which is essentially the same with himself , and with his infinite power . and herein the first production of second beings differs from that manner of causation , which is ordinary in subsequent productions of things : for the first production of beings was an infinite motion , viz. from a simple not-being to a being , and therefore was acted immediately by the infinite power and will of the first cause , there being no instrument to be used ; or if it had been , yet any instrument had been infinitely disproportionable to such a motion . but in the subsequent production of most things , the matter pre-existing , and so the motion not being à non esse simpliciter , the causation of the first cause is by instruments and second causes . . that as the first production of all things was the immediate act of his will , so the disposing of all things into that order and frame , wherein they now are , was the immediate act of his will , and power , and wisdom . this is evident upon a double ground , viz. first because whatsoever had its being from another , had its esse tale from him . . it is not conceptible that if all the things in the world had been put together , they being all irrational substances , they should ever have marshalled themselves into that order they are in , unless the first being had so willed it . and if it should be admitted that the forms and qualities of the several beings would naturally have inclined them to their several places and stations , which though all things had been wrapt together , would by degrees have severed and taken their places . that as it is impossible to imagine would ever have been , unless the substances themselves as well as their active qualities had been divided : so if it were granted , it were equally to be resolved into the will of the first being to put such forms , qualities and inclinations in things conducing to , and effecting such an order , as if that order and fabrick of things had been by the immediate call of every thing into its order and rank by the first cause . . that the production of mankind especially was the immediate work of the first being . this is touched before . . that all these activities that are in second causes are put into them by the first cause , and they work in the virtue of the first cause ; so that although the effect be not the immediate production of the first cause , yet the activity and power , that is put in the second cause to work , is originally due to the first cause . and hence it is that a more ignoble being doth produce sometimes a being of a higher nature than it self , as the earth produceth vegetables , putrefaction sensibles , because the vigor and activity that causeth it , was at first put into the second causes by the first : so that though they move uniformly , omnibus rectè dispositis , yet they act in virtute primae causae . . though second causes work naturally and uniformly for the most part , where all things are equally disposed , and this by the virtue of that activity , which by the will and power of the first cause was at first put in them , yet this activity is managed and ordered so that it neither breaks the law of its causality or motion , that was at first put into it , nor yet disturbs or disorders the universal fabrick of nature , things being at first framed in that order , that each should be a corrective to the other in case of exorbitancy , de hoc infra . . from hence it follows that the constant and uniform course of nature is not to be attributed to it self , but only to the will of the first cause , that wills it to continue in that frame , though he hath ordained means subservient to that end . . from hence it follows that as all things in actu primo owe their being to the will of the first cause , constant and uniform course of nature is not to to be attributed to itself , but only to the will of the first cause , that wills it to continue in that frame , though he hath ordained means subservient to the will of the first cause , so in actu secundo , viz. their continuance and subsistence is due only , to that will : they were made because he willed it , and they continue because he wills it . and this , as it is most true in respect of the whole frame of nature , which hath no adequate means of its subsistence , but the will of the first cause ; so it is true likewise , as in the beings , so in the continued subsistence of second causes , which though they are , and are supported immediately by second causes , qualities and concurrences , yet the activity and power , that is in these second causes to produce or continue these effects , is due to the first cause , and continues in them by virtue of that will , that at first planted it in them . . the disposing of all things to their several ends , whether remote or near , belongs to this first cause . every intellectual agent works for some end or other ; the first cause we have shewed to be an intellectual agent ; therefore what he works , he works for some end answerable to the work and worker , and it must of necessity be that he that is the first cause , or efficient of all things , must needs be the appointer of his own end in that work. the end , though it be last in execution , is first in intention ; for it moves the agent to the work , or otherwise , though he work not without an event , he doth it without an end. now that which is first in efficiency must needs be the first designer of his own end , which is but the result of his work ; a second cause , though he may have an end in his causation proportionable to the causality wherewith he is indued ; yet as his efficiency is subordinate to , and derived from the efficiency of the first cause , so must his end be : it may be an ultimate end in respect of it , it is but interlocutory , or rather no end at all , in respect of the first cause , but only a means conducing to the execution of the end of the first cause . when a passionate ambitious or covetous man drives mainly and wholly at the satisfaction of those lusts as his end , and that end draws out his activity and strength to compass them , yet a wise statesman , according to the convenience or exigence of the publick , can manage and order this ambition , and the satisfaction thereof unto a higher end , which the other never so much as dream'd of . as we therefore divide all beings and causes into first and second , so we distinguish all ends into the ends of the first cause , and of second causes . touching the end of the first cause , we say it is twofold . . that which is the end in respect of himself . this is nothing but the satisfaction of his own will. as we must resolve the being of all things into the will of the first cause in point of efficiency , so in this respect we must resolve all things into that same will in point of finality ; and this is the most adequate and ultimate resolution of all things , they are because he wills them to be . for the first cause , being absolutely and infinitely perfect and good , cannot originally be moved by any thing without him ; that would import a passibility , viz. to be moved and impulsed to any thing by any thing without him ; and an imperfection , which might be supplyed by the acquisition of that end , for which he works : both these are necessarily to be admitted in any case , where any end extrinsecal to the efficient it self is admitted : for . the end hath an impulsion or action upon the efficient , and . it necessarily supposes a vacuity or emptiness quoad hoc , which shall be supplied with that end acquired , be it an end of supplement or delight . neither of these are possibly to be admitted in the first , who is an infinite good commensurate to the infinite measure of his own will. the final cause then of all things is , he wills because he wills . his glory is a consequence of his work in the work , not the ultimate end of his work , because nothing that he made can contribute ought to his glory or happiness . . in respect of the thing produced , the ordination of every particular thing to its particular end , either in order to it self , or to some thing else , or both , the intermediate ends of all things being different according to their several natures and the several dispensations of the divine will. that this may be so , is evident upon the consideration of that infiniteness of wisdom , power and presence of the first cause , which before is considered : and that it must be so is likewise evident upon the consideration before expressed , viz. that the will of the first cause is the cause of all beings and operations in the world : nothing can be , unless he wills it to be : and this will must needs be extended to every individual thing and motion in the world , for as well as any might evade the determination of his will , all things might . there be three degrees of things , natural , contingent , and voluntary : now the means of carrying things merely natural to their several ends , ordinarily is that rule and order , which he hath set in things natural , and those propensions and inclinations , which are planted in things , to the observance of that law. now this hath a threefold reference to the first cause : . of position or giving ; for it is not imaginable that this rule was taken up by the things themselves : the law of nature , and the frame , order and course of thing according to that law , doth most necessarily conclude a lawgiver , and although the motion of the law or rule of nature is for the most part uniform , yet it doth in no sort follow that therefore it moved not from a voluntary agent . but though it infinitely speaks his wisdom , that did so foresee and order all things , that one uniform law or rule should serve , without any alteration ; for a change of a rule imports imperfection in the rule , and a want of foresight , in him that makes it , of those emergencies that induce such an alteration . now in as much as nothing could be , but it was first in the will of the first cause , and consequently in his knowledg , all those propensions , rules and orders of nature , which he hath put into things , are exactly subservient to those purposes , and consequently to the effects produced by it . . of concurrence with it , all things depending upon the first cause , as well in the support as in the original of its subsistence . . of subordination to it . hence it is that extraordinarily the ordinary rule of nature is intermitted : for though the most exact uniform rule unalterable in the least point may nevertheless proceed from a free agent , because the uniformity of the rule proceeds not from it self , but because the first cause wills it to be so , and yet hath exactly fitted it to the bringing about his ends ; yet because mankind is apt to mistake , sometimes there is an intermission or interruption of that course of nature : this subordination likewise appears by the direction and forming of it to special purposes , wherein whiles the second cause moves according to the rule of nature that is set in it , yet by the concatenation and conjuncture of other things , which happily moved naturally thither , some strange effect is produced beyond the reach of that natural agent : as when an artificer , by conjuncture of several things together , makes use of the natural motion of the lead poise to work a circular , or other strange motion in a clock or engine . now the law or rule of nature , as in divers other particulars , so in these it most evidently sheweth it self to be nothing else but the course , that the great master of the world hath put in things . . those propensions that are in things for their own preservation and protection . hence those motions of inanimate things as it were to their several homes and stations appointed by the first cause , multiplication of their kinds , specifical inclinations incident to a whole kind . . the subserviency of one thing to the use and exigence of another , wherein for the most part the more imperfect is still subservient to the more perfect , and all to man. . the disposition of things in those places and ranks as may be most usefull , and as may best prevent that disorder and confusion , which contrary qualities would produce ; as appears in the elements , in hurtful creatures . . the subordination of the particular inclinations and dispositions of any particular to the prevention of that which is contrary to the law of the universe . . the admirable concurrence of things indued with contrary qualities and destructive each to other in t●●●onstitution of mixt bodies , shewing a hand that tempers and overrules them in their operations and causalities . . contingent effects . in reality there is nothing in the world contingent , because every thing that hath bin , is , or shall be , is praedetermined by an immutable will of the first being : but we therefore call a thing contingent because either we find no constant rule or determination of the immediate cause to the production of the effect , or an effect resulting out of the conjunction of causes that have no natural connexion one with another . when the prophet that prophesied against bethel , returned back , met the lion , and the lion slew him , here was a voluntary act in the prophet , viz. to go , a contingent act in the meeting with the lion , a natural act in the lion to kill him : now because this death of the prophet had no necessary connexion with all the causes that concurred to it , neither had the journey of the prophet any necessary connexion with the walk of the lion that they must needs meet , the death of the prophet , though it had a kind of natural connexion with the next cause that preceded it , was in the estimation of men contingent ; yet in respect of that predetermination that was of all this business , ( which was not therefore predetermined because spoken by the old prophet , who had only a revelation of that counsel ) the whole frame of this business was necessary , yet note that this predetermination did not alter the nature of the intermediate causes : the journey of the prophet was nevertheless voluntary , the meeting with the lyon contingent , the death of the prophet by the lyon in effect necessary . so the divine predetermination of effects predetermines them in their several causes , and takes not away the truth of the denomination of necessary , contingent , and voluntary : it predetermines the being of each ; but the being of the first but to be necessarily , because it predetermines it to depend upon a necessary cause , as the eclipse of the sun ; it predetermines the being of the second , but to be contingently , because it predetermines it to be upon contingent and unconnexed causes ; it predetermines the third to be , but to be voluntarily , because it hath predetermined it to be upon a voluntary cause . all things to him have the same necessity of being , though distinguished in their manner of being , which are represented to our understanding under the notions of necessary , contingent , and voluntary . . we have considered the influence of the first cause upon the creature in actu primo , which is giving it a being , or creation , and as to things natural and contingent , in actu secundo , which is providence or government : now concerning the relation that man , the only visible intellectual and voluntary being in the world , [ hath ] we must premise to this consideration what hath been partly observed , viz. . that the first disposal of every thing to its several end doth of right belong to the first cause . . that this end is twofold : . in respect of the first cause the mere fulfilling of his own will : . in respect of the creatures : . relatively one to another , a subordination of one thing to and for another , as the more imperfect to the more perfect : . absolutely , the end that is planted in every thing is its own preservation and perfection . . that as the implanted end of every thing is his own being and perfection , so the being of things being different , both in nature and degrees of excellence , so are their perfections different , the perfection of animate above the inanimate , the perfection of the sensitive above the animate , and of the rational above the sensitive . . that as the several creatures are moved to their several preservations and perfections , as to their several ends , so they have suitable inclinations , dispositions and motions placed in them conducible to those ends : as the motions of bodies to their several stations ; the generation of vegetables , and their attraction of supplies of nourishment answerable to their tempers ; the fading of sensitives , and assimilation of the nourishment to their own nature , supplying the decays thereof ; natural instincts of every species to avoid those things , places , and foods that are destructive , providing for varieties of seasons , multiplication of their species ; and infinite the like , which is nothing else but that rule , law or means , that the first cause hath put in them for the attaining that end , which he hath put in them , viz. their preservation and perfection . and this is the great wisdom , as i may call it , of the creature , that it pursues that end , by that law , which the first cause hath given it . mankind hath some things in him common with other inferiour beings , and in respect thereof hath the same natural end , viz. the preservation of his subsistence by the same law of nature , which he doth , and may , and ought to preserve , as other creatures do . but if he have a higher degree of being than other creatures , then consequently he hath these two things different from other creatures . . a higher end than other creatures planted in him by the first cause , whereinto he is , or should be carried . . a higher and different law given by the first cause in order to that end , which whiles he follows he is most wise , because most conformable to the will of his maker , and moves to a suitable end to himself , by a suitable means , and which when he declines , he is more bruitish than the beast , because he either moves to no end , or by such a rule , by which it is impossible he should attain it . the conclusion then is , that man was by the first cause made for an end answerable to his own perfection by such a rule or law as was by the first cause ordained to be conducible to this end : that therefore all other ends and perfections that are below the uttermost hight and perfection of man may consist with this end ; for we are not to conceive so improvidently of the first cause , that he should put a thing in such a degree of being , that the ends and rules incident to any consideration of him should be inconsistent with his supream end ; all stood together ; but if by any casualty it should fall out that there were an inconsistency , all the subordinate ends must give way to this supream end : that the pursuit of this great end , whatsoever it is , by this rule , is exactly conformable to the will of the first cause ; by this , man doth two works at once , god's work and his own : that this is the great business of man , the highest act of wisdom , deserves all his labour , study , and endeavour , and all the rest of his business in the world is either lost labour , or worse , if not subservient to this great end. we are therefore to enquire into these three things : . wherein consists the eminence of the being of man above other creatures ; for without this we cannot know that perfection which must be the object of his desire . . what is this perfection , that is thus to be desired and attained . . by what means , and how it is attainable . chap. iii. of man , his excellence above other creatures . the goodness of the wise creator was communicated to his effects , . in giving them a being , . in assigning to every thing a portion of perfection in themselves answerable to the degree of their being , . a motion or desire to the attaining and conserving that perfection , and consequently of their being , which is the vessel wherein that perfection is held , . a rule or law wherewith it is indued to regulate and direct and enable his motions in the attaining of that desire . thus we find in all creatures below man , every thing moving to its own preservation and perfection by a strong desire and constant rule , and enjoying a kind of happiness in the fruition of that end , which the first cause gave it as its portion : nay in the very dissolution of the creature , this is that which moves the ingredients thereof to part themselves , or concur in the production of some third thing , the thing corrupted struggling nevertheless as long as it can to keep it self entire . man , though in his lower part he hath somewhat common with other , especially sensible creatures , and therefore in that respect resembles them in his motions fruitions and ends ; yet he hath something that is of a higher constitution , and consequently capable of a higher perfection , whereunto he moves as his end , by a law or rule answerable to so great an end , this latter being of a higher frame , yet answerable to that in other creaturers , which we call the law of nature , instinct , or natural inclination . the first thing therefore examinable is , wherein consists this perfection of man above other creatures : and questionless that is in his soul , which actuates , animates , and directs his body : and therefore before we can find out what is that end , that is answerable to the degree of man's being , we must enquire what this soul is , wherein man's perfection consists , whereby we shall be able to measure out what end will serve it . the soul of man is considerable : . in its absolute essence we must conclude it to be an immterial immortal substance . this though it be a certain truth , yet it is impossible naturally to demonstrate it : the reason is , because nothing can come to our understandings demonstratively but either by our senses , or by discourse and reasons deduced from such things as so come to our senses . it is true the first cause falls not under our senses , yet by necessary deduction [ from what falls under our senses ] we necessarily conclude , that he is , and in some things , what he is : but the being of the soul , as it is not conspicuous to the sense , so it is not deducible by demonstration : it is a truth which is revealed at first supernaturally , and afterwards traductively . it is true that when we have the knowledge of it , we may find many reasons to fortifie it , divers difficulties thereby reconciled , which without that admitted were almost impossible to be broken through ; which stings the most bold and adventurous sinner or atheist with an invincible suspicion of the truth of this truths yet i cannot find how merely by natural reason a man can first find out the truth of this proposition , that the soul is a substance immaterial . we owe this truth in its original to divine revelation , though when discovered , the contribution of rectified reason may conclude it at least probable . but that being granted , it doth of necessity follow , that it is immortal and incorruptible : for that which is immaterial , is actus simflex , which excludes a composition of matter and form , not simflicissimus , which excludes the composition ex ente & essentia , or ex actu & potentia . now concerning those reasons those reasons that conduce to prove the * immortality and spirituality of the soul ; i. from the manner of its operation : . in the understanding , which though it takes its rise from things that pass through the sense , yet it refines them from their materiality , concludes from them things , which are not conveyed in by the senses , abstracts , riseth to the consideration and apprehension of spiritual truths . . in the will , which is carried to affect a good that falls not within the reach of sense , controlls and commands the sensual appetite , takes it off from those things which it pursues as naturally and violently as the hungry lion doth his prey , and imposeth a law of reason upon them . . from the conscience , that startles at the committing of a horrid offence , though with the greatest secrecy and outward security in the world. sed de his . latius infra . . from the justice of god. it is questionless certain , that as god put in the several instincts and propensions in the inferior creatures , whereby they are carried to their ends ; so there was some rule given to man , that was answerable to the several dimensions of those abilities he had above other creatures , viz. understanding and will. and questionless , as those propensions are internal to the inferiour creatures , and do not only rule their actions , but also their inclinations , so this law that was given to man , extended not only to his outward actions , but to those inward motions of his soul , by the violation of the least part of which law he incurred a guilt , which is an obligation to punishment , according to the penalty of this law. now it is impossible that this justice should be executed , considering especially the outward dispensation of things , without the object of this justice survived his body . . from the wisdom of god , who surely gave not his creature an understanding that might arrive to know him , a will rationally and ex deliberatione to obey him , and yet that all this should die with the body ! but who is sufficient for these things ? here is the first eminence then of man above other things , that he carries about him an immaterial and immortal soul , which survives his body , and this necessarily concludes that the good , or end , or happiness answerable to this perfection , cannot be either material or mortal . . not material , because it holds not proportion with that nature and receptibility of the soul. and from hence as it is most rational to conclude , that any object of the sense can never be that good that the soul drives at , so it is most evident by two experiments . . in the weariness , nauseousness , and unsatisfactoriness of them . if a man had all the wisdom and contrivance in the world , and the most eager and intense desire after these objects of sense , or the sensual appetite , that can be imagined , and all those supplies and opportunities that might conduce to the filling of these desires , yet in the midst of those enjoyments he would find a nauseousness , a satiety , a weariness . and that is the reason that voluptuous men travel from one pleasure to another . which though they are exquisitely proportionable to that sense they are framed for , yet there is somewhat within , which is still empty and craves , who cannot relish nor tast those enjoyments , and cries after something that may be more sutable to it , and the man not knowing what that is , travels from one thing to another to find somewhat to satisfie that desire , but cannot till he light upon that good that is immaterial . . in that the more spiritual the object is , the more satisfaction it breeds . hence the soul doth in effect spiritualize all that cometh into it by abstractions and rational deductions . and from hence among mere natural men , the contemplative is the most happy , because he fits his soul with food in some measure answerable to it . and according to the levity or weight , vanity or reality of the object , this enjoyment is diversified . . not mortal or perishing . as the want of a proportion between the immaterial nature of the soul and material objects , renders them unpleasing and unsatisfactory to the soul ; so if there were a suitableness between their natures , yet if there were a suitableness in their duration , it wants that which is necessarily required to happiness , or an end answerable to the soul , and that upon a double reason . . in the fruition . the very enjoyment of a suitable good , which i am sure must leave me , mi●gles fear and preapprehension of the loss of my present enjoyment , and consequently cannot possibly be happiness . and from hence likewise grows that vexation , which is dipt in the highest enjoyments : every man in the very enjoyments , hath the present apprehension of an inevitable future loss of them , especially in death , which doth take away that possibility of farther uniting of external objects to man. . in the loss of it . that cannot be a suitable end to an immortal being , that must be severed from it . the conclusion therefore of this consideration is , that the wise maker of man , as he hath made him a living corporeal creature , did put into his hand such a good , as was common with other creatures , which he may justly enjoy : so , as he furnished him with an immaterial immortal soul , he did order that soul to an end answerable to it self , and above other creatures , viz. an immaterial immortal good. and less than this cannot be an end answerable to the wisdom of the worker , nor value of the work. . thus concerning the nature of the soul ; now concerning the faculties , whereby it is enabled to move to that end. and these have a threefold use : . first they serve as fit receptacles to entertain , and be united unto that good , which is the proper end of the soul , and hold some proportion with that object , wherein the happiness of the soul consists . . they serve as receptacles to receive that rule or law , which must conduce to that end , and therefore they are likewise fitted for that . . they serve as helps and instruments actively to move to that end. these three are seen likewise in inferiour creatures : . they have a receptibility of that good , which is answerable to their nature : . a receptibility of that instinct , which is their law , whereby they are directed to that good : . an activity in them to carry them on to that good , according to that rule or propension . the two great affections , that every being is endued with , is the truth of its being , and the goodness of it : answerable to those are the two great faculties or powers of the soul ; the understanding , which is conversant about the former ; and the will , which is conversant about the latter . yet in the very same faculties both these are conjoyned under their distinct notions , the understanding taking into consideration the truth of that which is propounded as good , and the will being carried with a desire to the knowledge of truth as good. now concerning the vnderstanding , it hath a threefold power : . a receptive or passive power , whereby it takes in those objects that are conveyed to it by an impression from without , whether it be by the ordinary and natural way of the sense , or by a supernatural impression , or by artificial means , as speech , or reading , or other signs . and thus it receives not only simple apprehensions , but likewise complex , or propositions now without this receptive power , it were impossible for any knowledge to be in the soul , because our knowledge is not by intuition , as the divine knowledge is , but by reception of the thing known , into the soul. and hence it is plain , that all knowledge is extrinsecal to the soul ; for though it be apta nata to receive the species or object into it , yet without such reception it cannot actually know it . . a retentive power of the object or proposition received . without this it were impossible for the discursive power of the understanding to hammer any thing out of it . . an active and discursive power , whereby the understanding is able to work upon those objects thus received and retained , and deduce conclusions and consequences from them : so that though the foundation of this intellectual motion be from those things that are impressed from without upon the soul , yet when they are once there , this active and discursive part of the understanding can draw millions of conclusions , create millions of mixtures , and entia rationis , which present not themselves at first to the passive understanding . the rule whereby this active power of the understanding works , is that we call reason , which is but a beam of the divine light , a part of the image of god in man , and of singular use in all his actions , if rightly used . de hoc infra . now as all receptive or passive powers are perfected by the receipt of the object which may fill that vacuity , which is in the power ; and as all powers are likewise perfected by acts and habits ; so are these intellectual powers ; they have their several acts and habits , whereby they are perfected and moved : . knowledge , and this i may call of two kinds : . passive knowledge , which answers to the passive part of the understanding . such is the knowledge of simple apprehensions , which come through the senses , and the knowledge of principles , and these are of two kinds : . such as are per se nota , and without any argumentation are subscribed unto , as many principles in the mathematicks . . such as are inscribed in the heart of man by the maker of man. thus without all question at first , god did indite his law in the heart of man ; but this being not essential to the soul , though he retained his intellectual soul ; his principles of this kind were obliterated : and therefore it was the mercy of god from time to time to inculcate them into man's posterity . sed de hoc infra . . active or discursive knowledge . this bottoms it self upon those simple apprehensions , that are in the passive understanding , and upon those principles that are in the soul , and by purifying things from their materiality , abstracting , rising from the effect to the cause , and so downward , by the aid of that light and rule of reason , which the god of wisdom hath put into the soul , arrives to those truths , that lie in the creature , as gold in the stone , beyond the reach of sense to acquire . now in this respect the understanding of man is of vast and boundless capacity , and is capable to receive all the things in the world , and nothing that is finite can satisfie it . and hence it is , that it moves from one thing to another , to meet with somewhat that may satisfie the vast comprehension of it . it is true , the higher and more noble the object is that is known , the more delight and satisfaction it gives : but yet all is too strait and narrow to satisfie it . if it could meet with an object to which it might be united perfectly , and that were large enough to fill it , then this faculty of the understanding in this act of its knowledge had its happiness , because it then had found that to which it most naturally moves , and wherein it rests . now nothing can do this , but the first and infinite truth . my understanding is as capable of comprehending the whole earth , as it is of a tennis ball ; and , could there be a means to unite the object to my understanding , were as capacious of the comprehension of the compass of the heavens , as it is of either of the former ; yet when i had acquired that knowledge , i should still have a vacuity , which might comprehend a million of heavens more : for my understanding pares off the bulk of quantity , and the vastest body take up no more room in my understanding than an atome . therefore certainly i conclude that the wise god , that hath put my understanding into such a motion , that it cannot rest in the knowledge of the creature , and is too comprehensive for it , hath appointed himself to be the end of my understanding in this act or habit of knowledge , wherein i shall find an object infinitely more than answerable to the value , worth , and comprehension of my understanding . this then is the end , and consequently the rest and happiness in point of knowledge , to know my creator . . wisdom . this is nothing else , but sound reason ; and though it respect the whole man , yet it principally resides in the understanding . this is diversified according to the different objects , about which it is conversant , and accordingly , gives the denomination of a wise commander , a wise statesman , &c. but that which is the adequate wisdom of a man , denominates him a wise man. this consists in three things . . in the discovery of the true and adequate end of man. man hath several particular ends , to which he is ordained , though in several degrees and stations ; and every one of these ends do , and may consist one with the other : but that man , that arrives not to the ultimate and supream end , hath not that wisdom , which is commensurate to the nature of man. . the discovery of the right means and rule to attain to that end. man , as we have said , hath several ends , and several means there are conducible to that end. conservation of the compositum , is an end common to man and other creatures ; and in order to this , he hath several means conducing to this end , as choice of his diet , and moderation in it : securing himself from injuries , and in order to this , acquiring of riches , and power , and friends ; settled societies and commonwealths , and in order to these policies , laws , trade , &c. perpetuating of his kind by propagation . these ends , and those means , when known , do denominate a man wise ; though this wisdom differs in degrees , according to the several values of these ends : but any , or all of these , do not rise to that wisdom , that is the proportionable wisdom of a man ; because these , as they are but temporary , and die with the man , so they are but extrinsecal , and come not up to the value of the soul. the wisdom answerble to a man , is that which orders him to his everlasting and spiritual end , by those means that are suitable to it . . the due prosecution of this end by these means . there are three great follies in the actions of mankind : . in making that an end of his actions , which in truth is not , but only a means in order to something else : for instance , riches are in truth nothing but a means tending to our outward preservation and support against injuries and necessities ; the like of honour , and power ; but when a man shall move towards riches , or honour , or power , to that end that he may be rich or great , here is a mistake and a folly in resting in that as the end , which in truth is nothing , nor of no value , but in order to preservation of it self , and of that society wherein he is , and consequently of himself . . in misapplying means to that end at which he drives , which though the end be right , is folly ; but if the end be mistaken , is double folly . he that makes riches his end , if he endeavour to attain it by playing at dice , or other unfit means , he misses both his end , and means of it . . in prosecution of inferiour ends immoderately , and without subordination to higher ends. the wise god hath so ordered all things , especially man , with that order and subordination , that all his ends may be prosecuted by all due means ; yet one end , means , or prosecution , not injurious , but rather helpful to another : and the want of distinction in our ends , means , and prosecutions , breeds that disorder , confusion and folly among men in their actions and ends. meat and drink is necessarily conducible to my preservation ; i may , and by the law of nature am bound to use it : wealth and riches are a means conducible to provision of those supplies , and to the propulsion of the injuries of necessity and men : honour and power in civil societies , are conducible to the support and well ordering of that society , which is my defence against the injuries that i may receive from another man or men : all these may be used , and all so far from hindering one another in my preservation and outward felicity , that they are all conducible to the same end ; and not only so , but may be consistent with the prosecution of my high and supream end , and assisting to me in it , when i use them with subordination to it : but without this right use of things to their own ends , and with their due subordination , all things prove unuseful and destructive to it self , and one to another : my eating and drinking turn to luxury and excess , and become destructive to me , and consume that wealth , which should be the provision of my conveniences , and my support against injuries : my pursuit of wealth turns to covetousness and sordidness , whereby i straiten my self in the supply of my own conveniences , and lay my self open to detestation , curses , and envy of others ; whereby it is become the means of my ruine , which well dispensed , might be the means of my preservation : my honour and power is turned into vanity and tyranny , whereby i become the envy , scorn , and detestation of that society , wherein consists my outward safety , exposing my self to be ruined by the society whereof i am a member , and the society to the ruine of others , by my improvident managing of my power . and in this inordinate prosecution of any of them , without the due subordination of all to my supream end , i lose my happiness , miserably mispending the utmost and height of my endeavours to the attaining of that , which is below me , and yet lose the end , which may be had by them , if pursued with due subordination to my great end. by what hath been premised , we see a double difference : . between bare knowledge and wisdom ; . between that wisdom which is particular , and that which is the supream wisdom . the difference between the two former is , . in their object ; though every scibile is the object of knowledge , it is not of wisdom . . in the use ; many things are known only , that they may be known ; but wisdom is in order to action and motion to the thing known , as profitable , or from it , as hurtful ; it is an act of practical understanding , not purely speculative . the difference between the two latter : that which is particular wisdom , is but temporary , subservient principally to the body , subordinate , and when it wants its due subordination , proves irrational : but the other is perpetual , because fixed upon a perpetual end , principally concerning the soul ; supream and simple without mixture of any thing in it below reason . . conscience . which is a high act of the understanding ; for as wisdom looks and moves forward , by the right rule or principle , to the right end , so conscience looks backward , and measures the acts and motions of the soul , by these rules or principles , and consists of three propositions : . it doth of necessity presuppose a rule or principle given unto man , directing him in his motion to his supream end. we see all things natural have some principle , instinct or law , whereby they are carried to their several ends and operations : that which is in them an instinct , was to man a law , because being indued with understanding and will , he was susceptible of a law , which inferiour creatures were not . now as the interruption of that law or rule in natural things , brings an obliquity and irregularity in their motions , and so diverts them from that end , to which otherwise they would arrive ; so the violation of this law or rule given to man , doth at once subject him to a threefold mischief : . a loss of that end , which the regular motion , according to that rule , which god gave him , would have carried him unto : for the wise god , having disposed all things to their ends ; hath done it in , and according to those ways , which he hath prescribed them to move in to those ends. . a deformity and vncomeliness contracted by the violation of that rule . when the creatures came out of god's hands , they were good and beautiful : that beauty and goodness consisted in nothing else but a conformity to the will of god in their beings , motions , and ends : if any of that conformity be altered , there ariseth presently a deformity , uselesness and uncomeliness in the creature . the same it is with man : he received , questionless , a rule to live and move to a most suitable end , and conformable to the will of the first cause , that ordered him to that end : as long as he moves conformable to that rule , he moves according to the will of his maker , to a most suitable end : but when once he violates that rule , he contracts a deformity , ataxy , and uncomeliness by such violation . . an obligation to some positive punishment annexed to the violation of that law : for let us suppose any creature , wanting will and understanding , that did notwithstanding , not move according to this rule , by this he would most clearly contract the two former , viz. loss and deformity : but where a law is given to a creature endued with these faculties , the violation of the law so given , includes in it , not only a privative offence , as i may call it , to which a privative punishment may be answerable , but a positive rebellion , rejection , and disobedience to that duty , and subjection he owes , and is enabled to perform to his maker : and therefore it is most just and rational , that there should be added , as a sanction to that law , some positive penalty to revenge such a violation ; that as the obedience to that rule , would carry a man to a positive good , so the disobedience thereunto should be followed with more than a bare privation of that good. this then is the first proposition , that is laid in the understanding or conscience , this or that is commanded to be done or omitted , as the rule or law given by god , to carry me to my supream end and happiness , the violation whereof , subjects me to loss of that happiness , to a deformity and discrepance to the will of my maker , to the curse or sanction of that law. without the knowledge of this proposition , the great work or act of conscience is asleep ; therefore it is necessarily to be presupposed , for it is the supream resolution of all obligation in the world , both of laws , contracts and oaths , as appears before . and according as this principle is either true or false , clear or dubious , so are the actings , and conclusions of the conscience , true or erroneous , quick or dull . it concerns us therefore to enquire , how these principles come into the vnderstanding . we find in the creatures , several instincts , incident almost to every creature , which are connatural with it : we may observe likewise in man , dispositions and inclinations of several kinds , common to whole nations , climates , families , which though they incline the men to actions and carriages , suitable to those several dispositions , yet are not laws or principles of nature . these principles therefore of the divine law , called natural principles of conscience , are in the understanding these ways : . supernaturally . thus almighty god did at first give man a copy of his will , shewed to his understanding and will , commanded him to obey it : and this perfect discovery he made at first , and when it decayed after the fall of man , it is evident he did by divine inspiration and revelation , reinforce and discover it , as appears by the holy history . . artificially , by tradition , from the first man to his posterity , and from one man to another . for though the first man lost much of his light and knowledge , by the fall , yet he was not without divers of those principles , which god at first shewed him . . naturally ; viz. by the help of reason and discourse ; for although if a man were bred up from his infancy without any manner of instructions , it would be very difficult for him to take up of himself any sound principles of nature , yet i do believe that the divine law given to man , hath that justice and agreeableness to right reason , that when once the motions of reason had any materials of observation to work upon , it would incline such a man , though weakly , to some , though not all of those divine laws , which were first perfectly written in the heart of the first man. the precepts of the divine law , though they be not congenite with us , yet many of them are so rational , and hold such a conformity with right reason , that reason exercised , would light upon some of them . hence several nations , that we know not ever to have had correspondence one with another , yet agree in many natural observations and customs , as agreeing to the common reason of both , and the wise god having so ordered the business of this world , that those laws , which he gave to man , best and most rationally conduce to his good here , as well as hereafter , as is most evident in the precepts of the first and second tables . thus much for the first proposition of conscience . the second or minor proposition of conscience , is the stating of what i have done , whether in conformity or violation of that law , which is nothing but a reflex act of the soul , looking into the intellectual memory , and impartially stating what i have done . and by this a man may see that the divine law doth not look at all upon the outward act , as the violation or performance of it , but so far sorth only , as it is an effect of the soul and will. and hence it is , that the judgment of the conscience looks upon the work within . it is true when the act of the will is full and compleat , it is testified by the outward action , but it is not the outward action that makes the violation or performance . this then is the second proposition or assumption , this or that i have done or omitted . . the third proposition is the conclusion , either of acquittal or condemnation , of obligation to that guilt , which ariseth upon the breach of that law , loss of my end , deformity , and liableness to the curse . thus far concerning the understanding , and the acts of it , the second great faculty is the will , whereby the soul is moved to the desire and prosecution of that which is good. it is true , that all powers carry with them a natural appetite or motion to that which is the object of that power , and consequently comes under the name and notion of good : the understanding naturally moves to know its object , as to a good suitable to that power : the senses move to their objects ; the eye is not satisfied with seeing , nor the ear with hearing : the natural appetite moves to the enjoyment of such a good , as may fill and answer the want or exigence of the thing that hath that appetite . but the difference between the motions of the will and other faculties , is considerable in two things : . in the object . generally the object of the will is good : and this distinguisheth it from the understanding , whose object is truth : so that though the same thing is the object of both , yet those faculties fasten upon it under several notions , as the same body may be the object of my eye as coloured , and of my touch as hard : and though good and goodness is an object of my understanding , as a scibile , whereby my understanding examines the truth , the nature , the circumstances , the degrees , the suitableness of it ; yet it is an object of my will , as appetible or desirable , which is nothing else , but the motion of the soul to union with that it concludes to be good , and such a good hath these qualities : . it must be ● possible good : and this hath a double reason : . because this is an inclination put into the soul by the wise maker of the soul , who never did any thing in vain ; and therefore never put any motion in any thing , to such a thing which is unattainable ex natura rei : it is true de facto it may fall out that good to which the soul is moved , may not be attained by reason of some extrinsecal intervenience ; and yet ex natura rei the good may be attainable . . because the will is a rational faculty , and though of it self , it moves indeterminately to all good , yet when it moves to any determinate object , it moves upon the predecision of the rational understanding : now it were a mere irrational act to move , and impossible thing that it should move to that which the understanding doth not in some sort conclude possible to attain : for the end of desire is union to the thing desired ; and were there not a possibility of union concluded in the understanding , there would be an impossibility to will it , or move after it . . it must be a suitable good to the exigence , nature and condition of the subject that desires it : . to the exigence of the subject : and this is evident in all motions of all things : they move to that which is apt to fill up and supply that vacuity , which is in the thing desiring it , even in natural , as well as rational appetites : the hungry man his appetite is not for clothes , but food . . according to the condition of the subject : a sensitive appetite moves to a sensitive good ; and a rational , to a rational good ; and an immortal , to an immortal go●● . and although man consists of several pieces , and therefore hath several exigences and conditions , and consequently moves to several ends answerable thereunto , and the will is carried to those ends : yet when the will is rationally and regularly moved , it moves to the inferiour ends or good , with subordination to that whch is the greatest good , and therefore rests not in them , nor is satisfied with them : nay , though by reason of ignorance or other accident it mistake , or know not , or forget its supream end , it takes no full satisfaction in those inferiour goods : though it know not what to desire , yet in all the enjoyments of these inferiour desires , it finds that it hath not what it should , and that breeds discontent , weariness , and changeable pursuits of empty and unsatisfying pleasures and profits , and contentments . now the will is carried to its object , by a double principle of motion : . original : that great and wise god , that hath put in all things , inclinations to their several ends , hath put this will in man , to move to his end : wherein he hath at once fulfilled his own will ; he did it because it pleased him ; and led man to his happiness ; for this we may most clearly see in the frame of all things ; his wisdom and his goodness is such , that the duty and the happiness of his creature , are never severed ; when the creature moves to the fulfilling of his maker's will , he moves in the same act to his own perfection and happiness . . immediate : the understanding is the seat where god hath set his light , the light of reason : the decision or determination of reason is , or should be , the guide of our will : now the determination of reason and vnderstanding is twofold : . general , that whatsoever tends to the good of the subject , is to be desired and prosecuted , and that according to the several degrees of that good , accordingly ought the desire and prosecution to be : if there be two goods propounded , the one more perfect , universal , &c. than the other , then though both may be pursued , yet this with subordination to that . . special , specificating and determining this or that to be good , and giving the degrees thereof , which is or should be the measure of the motion of the will. this is the last act of the practical understanding : for though all good be the object of the will in its latitude , yet the will fastens particularly upon that good , which by the understanding is presented to be his chiefest good : and in order to the union unto this good , is the motion of the will ; and subservient to this motion , are the several passions and affections of the soul , which are but the impressions of the actions of the will upon the blood and spirits , whereby the will exciteth and produceth those external actions in the body , which tend to the execution of its commands , and therefore i omit them . upon what hath been said , may appear , wherein lies the immediate cause of man's miscarriage to his supream end : it lies in the defects of his understanding and his will. . for his vnderstanding : if this hath either no light , or a false light , the will is misguided : the soul of man will be moving to some thing or other under the notion of good ; this sets the understanding a work , which , if not rightly principled , takes up that for his good , which either the temper and constitution of the body and fleshly appetite , or the present opportunity suggests and affects , and puts the intention of the will upon it ; as pleasures , or profits , or honours , or empty speculations : and yet in the pursuit of these a man ( that hath almost any intellectuals , though it may be he arrive not to the true and positive knowledge of what is his supream end ) most commonly finds , that this is not ; and though sometimes he knows not why , yet he is sick and weary of them , as unsatisfying and deceiving things ; wheraas the true cause is that disproportion they bear to the nature of the soul , and are not that end , to which it is ordained and would move , if it knew it , and how to attain it . again , though the understanding doth sometimes find , that these are not the things will make me happy , but i spy the true and everlasting happiness , yet the conviction is not so strong and evident , that it dares conclude the pursuit thereof to be preferred before the present enjoyment of those delights , which we are sure of : and from hence it comes to pass , that the competition of these present enjoyments will soon starve and famish these uncompleat convictions , and all pursuits in the will of them . these and the like defects happen in the understanding . . in the will , which hath lost her liberty to follow her light , and is captivated by the sensual appetite . the understanding , being rightly inlightned , presents to the will several ends ; the subordinate ends , preservation of the compositum by meat and drink , acquisition of wealth , to provide these conveniences , obtaining of power to secure that wealth ; the supream end , blessedness , and that wherein it consists ; shews the will , that the value of these ends must be the measure of her pursuit of them , viz. with subordination to the supream end in order to it , and bids her beware of turning the subordinate ends to ultimate ends : but the sensual appetite , either before the counsel of the understanding , hath precipitated the will into a violent pursuit of those present and sensible goods , or so bewitched her after in the enjoyment thereof , that it can no more listen to the entertainment of the pursuit of a future spiritual good , than if it had no reason : the beast in man hath got the man upon his back , and runs away with him , contrary to the cries and dictates even of reason that should rule it . and of these and the like defects , all mankind is sick , both in his understanding and will , and cured we must be , before we can clearly and uniformly move to our supream end , which , what it is , as the next inquiry . chap. iv. of the supream end of man. what is that good for the sons of men ? as it was the greatest inquiry of the wisest of men , so it is that problem that hath tortured the wits , and wearied the pursuits of most of the children of men , that have been in the world. the universality of the question grows from that restless motion in the soul of man after some end , which puts every man at last , upon the prosecution of somewhat as his end , though it may be not upon the speculative and critical inquiry concerning it . as the ordinary rational faculty of the soul , teacheth a man to conclude rationally , though he have not that artificial reason of reason , which is acquired by speculation and study . and as this is the cause that puts many upon the inquiry , and all upon the prosecution of some end , so the difficulty of the decision doth produce that variety of judgements and practice concerning this , which are impossible all to be sound and true , but possibly they may be all false , in as much as there can be but one supream good and adequate end of man , which is his happiness . and from hence it is , that amongst the several determinations of men concerning this matter , each do abundantly convince the other , to be errors and mistakes , and though none do sufficiently satisfie and convince a man , that it is the right , yet doth abundantly satisfie , that the adverse opinion is mistaken concerning this point , because the truth is but one , the rest are all errors ; and though some carry more likelihood of reason than others , yet it carries so much distance from truth , that it is discernable not to be the truth , and the mistake is not only evident to reason , but even to sense it self . that man that would go about to perswade me , that happiness consists in corporal pleasures , outward good of body or fortune , wealth or honours , knowledge of all created beings , practice of moral virtues , &c. i need no other conviction of the falsity of these , but this , that in the midst of any , or all of these , i still find those affections in my soul , that cannot consist with happiness , but mingles misery with this thin and empty happiness : . desire of somewhat more , or somewhat else , which i have not , which ariseth not from the goodness of what i enjoy , but from the emptiness and narrowness of it . . consequently grief for what i want , and have not . . fear of loss of what i have . and never any man in this world , in all the enjoyments he ever had , or was capable of , except that which we now intend to speak of , but in the midst of all , had these three affections about him , actually working , which can never consist with happiness . now the general grounds of these mistakes in the practice of men is , . the error of their judgment , . the impetus or force of the sensual appetite , which precipitates and captivates their judgment . the speculative error ariseth from ignorance , . of the subject , man ; for let it be but once granted , that the soul of man is an intellectual immortal substance , all those opinions , which place happiness in this life , will be convinced clearly false and vain . but though the knowledge of this be sufficient to tell me what is not my happiness , viz. that no temporal thing , no carnal pleasure , no contemplation of the creature is commensurate to the nature and duration of the soul , which is the best part of man , and consequently is not , nor can be his end. yet this , though it take him off from the wrong ways , it sets him not in the right way , but leaves him at a stand . therefore . the second impediment , is the ignorance of the object of this happiness , the want of the knowledge of god , which is the only object of all our happiness : the proof and demonstration whereof , ensues . by what hath been before said , it is evident , . that by the wise appointment of god , every thing is ordained to an end , to which it moves . . that this end is such a good , as is answerable to the perfection of the creature , which moves to it : a meer natural agent moves to a natural end , a sensitive , to a sensible good. . that the highest perfection of the reasonable creature , consists in his reasonable soul , by which he is a large degree above the sensitives . therefore to find out , wherein that good consists , that is the end of man , we must take measure of the soul , wherein consists man's perfection ; and when or where we can find a good commensurate to the soul , there , and there only can we fix man's happiness . . the soul of man is immaterial , and consequently , that wherein consists happiness , cannot be material . this takes off all sensible objects , as pleasures , wealth , outward pomp , nay , all the visible creatures , from being the object of man's felicity . it is as impossible to satisfie a spirit with these things , as it is to feed a body with a spirit : they hold not a proportion or conformity one to another . and from hence it is , that in that small slender use that the soul makes of the creature , as it cannot enter into the soul , till it be spiritualized in the species , which are refined more and more the nearer they come to the soul , first in the organ , then in the phantasie , so neither can the soul make use of them to any purpose , being received , till by abstraction it hath made them of the same nature with her self . and from this disproportion between the soul and those external enjoyments , do arise that unsatisfactoriness , that comes by them to the soul : for though they are useful to the body and the outward man , and therefore they are desirable by the soul it self , in order to that end , yet they reach not so far as the soul , their end falls short of it ; and hence it is , that the soul rests not in the enjoyment of them , nay , though it see not its proper end , yet it finds a nauseum in the excess of these , and therefore is restless , and moves from one pleasure to another . and this is likewise the reason , why every outward pleasure is greater in the expectation , than in the fruition , because the imagination of the soul , which is the creature that the soul forms , can bring it nearer to the soul than the creature , when it is enjoyed , can come : and this imagination , as it doth delude the soul , so it likewise takes off much of that content which may be lawfully found and used in the creature ; it makes the pursuit too eager , and fruition flat , in that it was over expected . . the soul of man is consequently immortal , and its felicity cannot therefore consist in that which cannot be co-extended with it . were there a good imaginable , that in its own nature , held proportion with the value of the soul , and yet were perishable , it were impossible , that in the enjoyment of this good , could the felicity of the soul consist : and that upon these reasons , . because the duration of the soul , is not divisible and successive , taking it apart from the body : a temporary felicity would be no felicity . it is true , we measure out our time by parcels , as years , and weeks , and days , and hours , and minutes , but the soul doth not so ; for though the duration thereof is not simply indivisible , as in the duration of eternity , yet it is far more swift than ours , and so would be almost insensible of a temporary good , though of long continuance . . because the determination of that good , would consequently determine its felicity , so it can be no perfect happiness . . the very enjoyment of a most perfect good , that the soul looks upon as determinable , is in that very enjoyment mingled with a discontent , grief , and fear , which are abundantly sufficient to rob the soul of felicity in that very enjoyment , when the soul shall be taken up with such sad preapprehensions and preexpectations as these : i now enjoy a good answerable to my desires , and that fills up every the least vacuity and craving of my will ; yet i foresee that it is not lasting , a time must come when i must lose it , and it will die under my hand , and yet my immortal being shall have continuance to all eternity , when my present enjoyment shall serve but to increase my emptiness and misery with the sense of what i had , and lost . this hand-writing upon the wall , is enough to turn the highest enjoyment , that is but temporary , into bitterness in the very enjoyment , much more those vain and thin pleasures of this world , that never came near the soul , but in a deceitful imagination . so then to the constitution of true happiness for an immortal substance , there is re-required an immortal good. . it must be a good divided in its own nature from the soul. there can nothing be the end and supream good to it self , but the first cause , which alone is self-sufficient : and that is manifest in the motions of the soul ; for if it self were the end of it self , it hath its end , and consequently , would cease to move ; but it is evident , that the soul is not a pure act , but receptive of something distinct from it self , to which it moves , as to its end and perfection . . it must be a true and real good : for since the perfection of the soul , consists in these two active faculties , the understanding , whose object is truth , and the will ; and the principal use of every faculty , is in order to the supream end of the soul , which is his summum bonum ; it is necessary , that that which is pursued by the will , as good , should likewise be entertained by the understanding , as true ; and the highest perfection of the understanding , is about the truth of that which is the supream good ; because that truth is the supream truth . the truth of this goodness stands in opposition , to that which seems to be good , and is not at all ; such are meerly imaginary and phantastical goods , when the soul works an imaginary good , and then works it self into the belief of it : . to that , which having a being , seems to be good , and is not : . to that , which though it be good , seems to be the supream good , but is not . it must therefore be an intellectual real good. . it must be an infinite and vniversal good. the former qualifications , though each exclude something , yet none excludes all creatures from being the supream end of the soul : angels and spirits are immaterial , immortal , intellectual good , yet they want this one qualification , without which it is impossible , that there can be the object , wherein consists true happiness . the reason is this , because nothing below an infinite good , can satisfie the infinite motion of the soul. the motion and comprehension of the understanding , though actually , it doth not understand all things finite , it may comprehend all finite things in the world : which is clearly evidenced by experience : the most knowing man in the world hath as much room for more knowledge , as he had before he knew any thing : if a man therefore knew all the finite things in the world , yet were not the understanding so filled ; but were there more to be known , he would have room for it , and consequently a desire to it : nothing then can fill and satiate the understanding , but infiniteness : yet we are not therefore to conclude , that the understanding is commensurate to the infinite nature of the first being : no , that hath an actual plenitude beyond the comprehension of the understanding : but the meaning is , god hath placed in the soul of man an understanding potentially infinite , that cannot be filled with what is actually finite , as all creatures are . and as the motion of the understanding is infinite and restless , till it be filled with him that fills all in all , so is the motion of the will , nothing below an infinite good can satisfie it . and now , as we have argued upward from the capacity and vastness of the soul and its faculties , that nothing below an infinite good can be its end , so we must argue downward too ; the great and wise creator , who hath the disposition of all things to their ends , and who in his infinite wisdom , hath put motions and capacities in all things , conducing and fit for those ends , for which he hath ordained them , hath appointed himself to be the end of his immortal creature , and therefore hath put in the soul , a capacity too large for any thing below himself , and motions restless in any thing , but himself . the conclusion therefore is , the immortal invisible creator of all things , that is infinite in goodness and truth , hath been pleased to appoint himself to be the end of man , wherein consists his supream good. but it may be here considerable , how god can be the adequate object of man's felicity , seeing man consists of a soul and body united , which was ordained to an end of happiness as well as the soul ? to omit the consideration of the resurrection , de qua infra , i do conceive that god is the adequate object of man's happiness , in respect of his compositum , as well as singly of his soul , though in a different way of communication : the communication of himself to the soul , is more immediate and sublime : the communication to the body and compositum , mediate by second causes , enabling and blessing their operations . and i cannot question , but in the first creation , when the soul enjoyed god as the object of her happiness , the whole compositum did partake of that influence in communications of happiness answerable to every exigence and degree of its being . sed de hoc infra . now in as much as the first cause , is the last end of man , and the only object of his happiness , it remains to be inquired what this happiness is , or the formal reason of it : for it is possible , that there may be a subject capable of happiness , and a being that may be proportionable to that capacity , yet the subject not truly happy . the beatitude therefore of the soul consists in the vnion of the soul unto this object of his happiness : and this union presupposeth a double act : . an act or propension in the soul , moving it unto god , as to its end and perfection : and as the great creator did appoint himself to be the end of this his rational creature , so he implanted in him a propension and motion in him to that end ; and that propension and motion is not a meer natural inclination , but ariseth from the fitness of those high faculties of understanding and will for so excellent an object . in these he hath placed a capacity or receptibility in some measure of himself : and as every power is ordained in reference to something else , that may actuate and perfect it , and consequently moves after that object whereunto it is ordained , so this receptibility , which god hath placed in the soul , doth , or at least naturally should , move to that object , which alone can fill its vacuities and receptiveness . . in as much as god is a free agent , though he gave the soul these faculties , yet so much is his being and perfection beyond the reach and attainment of any finite being , that this motion of the soul can never overtake his happiness , unless there be likewise an act of condescension and communion of himself to the soul : therefore there is necessarily required to the happiness of the soul a communication by god unto the soul : and by this reciprocal act , . of the soul to god , as the only perfection of it , . of god to the soul , filling the desires thereof with himself , this union and happiness is wrought . this communication by god , is not of his essence or being , for that is incommunicable , and cannot be mingled with any creature , but as objective ; and for a fuller explication of this , god is pleased to communicate himself to the soul , according to the nature of these great faculties , which he hath planted in it , viz. the understanding and the will. and as without relation to both these , it is impossible that man should be truly happy ; so if both these be fully satisfied , there cannot want any thing to compleat his happiness , because there is no other faculty in the soul , which can receive any further portion of happiness . . the communication of god to the vnderstanding , is that whereby he fills the same with the knowledge and sight of himself . here the understanding hath an object that satisfies and fills all the restless motions of it , wherein he reads the satisfaction of all his doubts and inquities , wherein , though upon the first view , it finds more than enough to fill its vastest comprehension ; yet every atome of its duration , makes new discoveries of what i● thought it wanted not , the object being infinitely too large for all the successive actings of created understanding , to attain unto , much less in one act ; an object wherein the understanding finds not only amplitude , but unimaginable delight , whiles it gazeth on an infinite perfection ; an object , which by the same act fills and inlargeth the faculty and capacity of the understanding , wherein the understanding , though it enjoy his object is not satiated , but it rests in it , is not tired with it . every power , in the enjoyment of its full and adequate object , hath complacency and acquiescence ; which nevertheless is nothing else , but a circular and reciprocal motion between the object and the power : the power is moved with a full desire to the object , the object being enjoyed , returns it self adequately to the desire , and this is so swift and imperceptible a motion , that it is called the rest of that power . thus it is with the understanding , when it hath attained the knowledge of some excellent art or object below ; it is true , this breeds some delight , but because the object that is known , is not adequate to the extent of the understanding , it returns not an answerable return to the understanding ; and therefore , though it take some delight in it , yet it is but faint and weak , but at utmost , it rests not in it , but moves to something else : but this object is more than adequate to the largest understanding , and therefore when the understanding is filled with it , it cannot choose but rest in it with the most absolute complacence and delight , that that power is capable of . . but though the understanding were able to read all the infinite perfections of god , yet if that other great faculty be not satisfied , as it is impossible the soul should be compleatly happy , so it is possible , it may be extreamly miserable , if whiles the understanding contemplated the greatness , power , and goodness of god , the soul should not partake of it , but that power ingage against it : therefore the second part of the happiness of the soul , is the communication of the goodness of god to the soul , whereof it is capable , and which the will desires , by letting in upon the soul the beams and light of his love , his favour , his acceptation , his delight in the soul , whereby as the soul most eagerly moves to him as his chiefest good , so it pleaseth him to entertain those motions , and fills them with enjoyment of himself , and the sight and sense of his love to it . this union of god to his creature , either in filling it with his knowledge or his goodness , we are not able to discover , only herein consists man's happiness , when his understanding is filled with his maker's light , and his will with his love ; which creates a kind of mutual propriety between god and the soul : i will be their god , and they shall be my people . now though this may be the happiness of the soul separated , but how can this be said to be the happiness of man , which consisting of a body and inferiour faculties subservient thereunto , and to his subsistence as a man ? or whether , and how can this happiness be acquired or enjoyed by man in this life , since his soul now acts and moves organically , and according to the temper and accommodations of the body , and so is not capable of that clear and undisturbed knowledge of god , or sense of his love ? and if it were , how could that accommodate the necessities of his outward man ? these things are to be considered to answer this question : . what are the degrees of happiness , attainable by the soul in this life ? and wherein it consists ? what happiness is attainable for the whole compositum or frame of man in this life , and wherein it consists ? touching the former , we say : . there is not the same degree of happiness to be expected for the soul in this life , as there is when either it is freed from the body , or the body freed from those imperfections of mixt body which we carry about us . the reason is evident in both the great faculties : in that of the understanding , it works now by organs and instruments of the body , and is straitened in its operations , according to the condition of those organs and instruments ; it sees now with the eyes of the body , though it works out of that sight higher conclusions , and if it had , as once it had , a more clear and immediate vision of god , yet it could not be so capacious within the limits of the body , as when the soul were meerly spiritual , or the body spiritualized . again , as to the will , it cannot exercise the utmost of his activity in the love of god , because the necessity of the humane condition requires some of its thought , provisions , and motions : neither can it be so receptive of that infinite love and goodness of god , being confined and straitened with a corruptible body , as if it were at large . . that the wise god did provide a proportionable degree of happiness to the soul in this life ; and this upon the reasons already given . now in as much as the actings of the soul in the body are more incompleat and imperfect , that happiness that was so ordained for it , though it were fully proportionable to the perfection of the actings of the soul here , yet it was not so perfect as that consummate happiness , which was provided for it hereafter ; it was perfectly proportionable to the condition of the soul as it was in the body , though not proportionable to that enjoyment which the soul might have , when freed from the straitness of the body ; and as the happiness of the soul in the body , was inferiour to the happiness of the soul separate , so questionless , as the soul in the body receives improvements and abatements in its actings in the body by the conjunction with it , according to the variety of the temper , frame and constitutions of the body , so the present enjoyment of happiness in the soul might be more or less , if man had continued in his perfection ; a child had not had the same measure of internal happiness as a man bad , for though the substance of the soul were the same , its operations in the body were diversified in their perfections , according to the variety of the temper of the body , which naturally the soul exerciseth in its operations . . that though ex natura rei , man was ordained to temporal happiness in his soul , yet it is evident , that somewhat hath intervened , and daily doth intervene , whereby that fruition is diverted and disturbed , what ever it be . of this more infra . the highest degree of happiness of the soul in this life , consists in these things : . in an anticipation , or expectation , or prevision of that happiness , which it shall enjoy : this , though it be not a real fruition , yet it is very near it in the soul : if a miserable pilgrim should have a certain assurance , that after twenty years walk , he should be sure to be invested in a perpetual kingdom , wherein he should have perfection of ease and delight , this prevision of this happiness is so present in his soul , that it is in effect , presently enjoyed , and over-weighs the present tediousness of his journey . . in a conjunction of the soul to god in knowledge of him , love unto him , and return of his love to us , in a measure proportionable to the capacity of our understanding and will. this , though it be not perfect , but admits of increases , yet ex natura rei may be proportionable to the most perfect operations of our soul in the body , and doth as far exceed all other happiness in the world , as far as it falls short of that perfect knowledge , love , and sense of the love of god , which shall be enjoyed hereafter . were a man from the highest honour and reputation in the world , cast into the greatest scorn and ignominy , that the most exact and exasperated envy could impose or wish ; or were his body laden with as many necessities , miseries , and torments , as hunger , and the most sublimated and ingenious malice could inflict or contrive ; could as well the highest sense , as the most imminent expectation of death , the greatest of evils , be felt , and yet protracted for an age ; yet if under all this , the soul can look upon these miseries as such as must end , and see , though at a distance , a fruition of an everlasting beatitude , infallibly expecting upon the close of these miseries , the expected happiness is made present by faith , and over-ballanceth the present , but ending misery : how much more when in the instant of these sufferings , the intention and bent of the soul is to her maker , and the great god shall by the secret , yet real , beams of his favour send into the soul messages of acceptation and love ? how small and low doth this render the highest contempts and malice of men and devils ! and how much rather would this man choose to enjoy these effects of the love of his maker with these miseries , than barely to see the experiments of his power and justice in removing or revenging them ! how far forth this union of the soul to god , doth conduce to the happiness of the compositum , the whole man ? or whether it doth so or no ? wherein we say : . that the happiness that is answerable to the compositum , without considering the great relation of the soul , doth consist in the perfecting and continuing of his subsistence and kind ; and whatsoever the compositum desires and moves after , it is in order to these , and not otherwise , as in that one instance of meats , the wise god hath given him the sense of tasting , whereby he takes delight in those things that please the appetite , but this is in order to the taking in of those nourishments that may preserve the compositum ; the like of the other senses . now as long as the man in these things moves to these ends , he moves naturally and orderly ; but when in stead of moving to this end , he rests in the means , then he moves inordinately , and out of the way to that temporal happiness , the support of the body , as when he eats and drinks to excess ; the like for all other outward matters , as honours , riches , women , &c. when they are not enjoyed to those ends , for which they are ordained , then is the man out of that way to the temporal happiness of the compositum , viz. the due support and subsistence of it . . that the felicity of the soul may consist with this felicity of the compositum ex natura rei . the reason à priori hath been already given , because the wise god in the first institution of things , did order every thing to their several ends with that wisdom , that there was no clashing of the several ends of the same thing , or of several things , but one did and might consist with the other ; the felicity of the soul might , and ex natura rei may consist with the happiness of the body and compositum . therefore it follows : . that inconsistency of the happiness of the soul with that of the body is not real : but because , however it comes to pass , we have misplaced and mistaken the happiness of the body , we now place the happiness of the body in turning our selves over to sensuality in excessive using of the creatures , in excessive lusts . these are clear mistakes , for it is most apparent , that these are enemies to the very subsistence of the body and composium . . that this felicity of the body , is inferiour to the felicity of the soul ; and therefore if ex accidente it falls out , though it seldom doth in truth , that the temporal felicity of the body is in hoc individuo inconsistent with that of the soul , right reason tells us that the greater end , and that of more concernment is to be preferred ; so that as there is , and ought to be a subordination of those faculties and powers placed in the body , to those ends for which they were implanted , viz. the preservation of the compositum , so there ought to be a subordination , both of these means , and that end to the great end , the happiness of the soul. . as the great end of man doth consist with the happiness of his body or compositum , so it doth much and effectually conduce to it . and as this is apparent in the original creation of man , when the happiness of his mind by the knowledge and presence of his maker was accompanied with the felicity of his compositum ; and as it was likewise apparent in his fall , as he contracted misery in the one , so he did in the other ; so it is most rationally evident in the present state and condition of mankind , as will be evident in consideration of these ensuing particulars : . it shews a man the right use of the creature , viz. to be subservient , and in order to the preservation of the compositum . the want of a true and rational use of secular matters is a great cause of the great unhappiness of man , as when he desires riches , because he would be rich , or honours , because he would be great , or delicate fare , because he would eat . now when men mistake the use of things , resting in that as an end , which is only useful to something else , this breeds these disorders in , and among men , which doth disturb even their outward peace and happiness : this is regulated , when the heart is set upon the love of god , it takes off any inordinate love to any thing else , but in order to that end , to which it is properly conducible , and therefore in order to that only , rationally desirable . . it adds a sweetness to the enjoyment of the creature , which cannot be had without it , because it mingles with it the sight of the great master of this family of the earth , that provides it , the sense and security of his love that gives it , and so brings up the enjoyment of the creature to a higher station , and nearer to that , which is the true felicity of the soul. a blue ribon bought in a shop , and a blue ribon given by a king in token of honour , is the same thing , but with the latter , there is a mingling of somewhat else with it , as it imports a gift from a king in token of honour , and therefore higher-prized . . it takes away all that sollicitousness in the enjoyment , and all that anguish in the loss , and all that anxiety in the provision of external accommodations , though in very truth , the real happiness of the compositum , is its subsistence , according to the perfectest degree of his being , which is the perfection of the compositum ; yet it is clear , that the tumultuousness , or quietness of the mind , doth much conduce to the happiness , or unhappiness of the compositum : that man that lives contentedly with . l. a year , is happier than he that lives as well with the same or a greater portion , but with an anxious , troubled , craving , unsatisfied mind . now when the soul truly knows , and is truly set upon his supream end , it knows its duty , and therefore is not idle , it knows the power of his maker , therefore is not anxious ; and knows the use and value of the creature , and therefore values it no farther , than it is useful to its proper end ; it knows the love and wisdom of his maker , and therefore refers all to him , as he that wants neither power to provide for it , nor wisdom to proportion , nor love to communicate , according to the exigence of my condition ; and admit he doth , his will must be done , and not mine , i am provided well enough ; for if here i am contented , and hereafter saved , this sweetens any losses . . though the great god be absolute lord of his creature , and is not bound farther to him , than it pleaseth him , though his creature were most conformable to his will , yet i do not think , but , if our hearts were and did continue right set upon our great and supream end , and could hold to it , that we should want a convenient portion of these outward blessings , which would make our lives comfortable and happy : but here is the misery of man , that any confluence of externals presently take off his soul from a perfect pursuit of our great end , and fasten upon those externals : therefore the wise god oftentimes cuts out to the best of men , a small and an unpleasant viaticum , that they may not linger in the way to their great end. and as it is thus with the whole compositum in this life , so in the resurrection , when the soul shall be reunited to the body , both shall have a perfect fruition of happiness in the enjoyment of the presence , favour and communion of god. how far forth the soul separated , is capable of its own nature of any new knowledge , which it had not before , in an angelical way : or how far it is able to retain or improve those conceptions and species that it had here ; and whether it hath a compleat operation , or what degree of fruition it hath of the sight of god , it is above our reach to determine ; only this we may conjecture , that the soul is not placed in that perfect degree of being and subsistence as are the angels , in as much as it is made in order to a body , by which in it , it exerciseth its motions , faculties , and operations : and therefore without all question , when it shall hereafter be reunited to a most perfect spiritualized body indissolubly , it shall not thereby receive any diminution or abatement of its perfection and felicity , but will thereby become more capable of a more perfect and full fruition of that supream good , which will then be communicated perfectly to the whole compositum . but this by the way , latius infra . chap. v. of the means of attaining the supream end of man. hitherto we have proceeded in the examination of these . parts : . what the nature of the subject is of this happiness ; and . what the object of it : now the third thing rests to be sought , viz. . what is the means of attaining this supream end of man , his union to god : and herein we shall examine these three things : . what naturally might be conjectured to be the means of acquisition of this happiness ? . whether , as things stand with man , the same means be to be found or no ? . if not , then whether there be any means left for man to attain this supream end of his or no ? and what it is ? and how to be known ? touching the first : though god by his power might carry every thing to his proper , mediate , or ultimate end , without the intervention of any means ; yet , as it is his own peculiar prerogative by his will to appoint every thing to its proper end , wherein is seen the glory of his goodness ; so the same will of his hath ordered , hath appointed every thing to move to this end by a certain rule , and certain means , and herein is seen the glory of his wisdom : such are the instincts and inclinations of the creatures , by which they move to their special ends and perfections : and as these inclinations are planted by god in the inferiour creature , the like was done , though in a different manner , in men at first , in all probability of reason , the difference being only thus , in the creature all that is conducing to their end is made a piece or quality of their nature , in man not altogether , as shall be seen . we have found man indued with two great faculties , understanding and will and in these principally consists the receptiveness of his happiness , and the motion to it . . touching the vnderstanding , it is a faculty receptive of an object that may be known ; but that object is not of the nature or essence of the understanding , but distinct from it : so that man might be created an intellectual creature , yet till such time as naturally through the senses , or supernaturally by the immediate infusion or demonstration of god , he was but rasa tabula . the first thing therefore , that was put into the understanding in order to his supream end , was a stock of knowledge of god , and of that will of god which concerned man. and this will of god concerning man was that means , which , if known and pursued , would guide a man to true happiness : for , as is before observed , every thing is so far forth beautiful and happy , as it holds conformity with the will of god ; and such is his wisdom and goodness , that when the creature moves according to the law and will of its maker , it doth without fail attain that happiness , whereof it is capable ; because it moves to that end , for which it was appointed by the first cause : now because god hath made man a rational and intellectual creature he appointed a rational and intellectual way to move him to this end , viz. the knowledge of himself , and of that rule or law , which should lead him to that end. . the understanding being thus enlightned with the knowledge of god and his will , the will was endued with a rectitude to move on according to that rule , in order to the right end : and that , which was in the understanding sub ratione scibilis , was to the will sub ratione legis , a thing not only shewn to the understanding , as the means to bring him to happiness , but also injoyned to the man as his duty , under pain of guilt and vengeance : for herein consists the difference between the instincts in the inferiour creatures , and this law given to man ; in those it is not properly a law , because they are not intellectual nor voluntary agents , therefore their receding from that instinct , though it subjects to a loss and deformity , yet it subjects them not to any guilt ; but the rule given to man , was given to a creature endued with understanding to know what it was , and with will that might obey it if he would . therefore by the violation thereof , man must needs incur not only a loss of that end , which this rule alone could guide him to , but likewise a positive guilt , or obligation to such farther punishment , as the rebellion of a creature against his maker might deserve . the conformity then to this law necessarily induced two things : . beauty in the creature being conformable to the will of his maker , which only denominates the creature beautiful , and consisted principally in these three things : . knowledge of god , and of his will by the immediate demonstration or inscription of god himself : . righteousness or justice ; for as the will of god , and law that proceeds from it , is the only ground of all obligation to any thing under the name of just ; so it is the only rule and measure of justice of man toward god , man , and himself . . holiness , viz. a conformity of man's will , and consequently his actions , to the righteous and holy will of the most holy god : and as this was his beauty , so it was his happiness initiate , and his way to consummate happiness . and as this conformity to the law of god produced this beauty and happiness in man , so of necessity , the violation of this law must introduce , . ataxy and deformity in the creature . . punishment ; and that of two kinds : . privative punishment , whereby he lost what he had or might have had ; and that is double : . in reference to his supream end , an irrecoverable loss ; for the link is broken , the violation of that law , the exact performance whereof was possible and the only means to attain that end , hath cut off that ordination that this rule had to man● felicity . . in reference to the means . the light of the understanding is put out , or much weakened , the rectitude of the will disordered , and that irrecoverably . the soul continues substantially the same , but these extrinsecal adventitious habits in the understanding and will are removed . and as this punishment of loss is a natural consequent of this violation of this righteous and blessed law , so it is inforced with the sanction of that law , which could do no less in justice than withdraw that light , and that purity , which was but a consequent of that law that is so unjustly violated . . positive punishment . for were it given but as a means to attain another thing , a punishment of loss of the end must necessarily follow the violation of that , which is the only means to attain that end ; but man was endued with understanding and will , capable of the knowledge and observance of a law , a law framed by the wise god , exactly suitable to those abilities man had to perform it , who gives rules in all things proportionable to the nature of the thing to which he gives it : this law promulged by the exact inscription thereof in the understanding , who both knew what it was , and by whom , and for what end given ; the violation of this adds rebellion to the violation , and obligeth ex natura rei , to more than a loss . . let us now examine , how things stand with the children of men , in order to the discovery and prosecution and attaining of this supream and great end of his creation : all things in the world besides man , come and keep very near unto the law of their creation , though some disorder we may find in them : the reason is because they move not freely , but naturally , and the rules , by which they move , are inclinations , qualities , and propensions woven into their very nature : but in man it is otherwise ; the principles , especially in his understanding , whereby the whole man is much steered , are extrinsecal and adventitious ; and so without any essential change in his nature , those habits or principles may be lost . and let us but examine the temper of mankind , we shall find a general disorder in all his faculties , and want of those rules , which should lead him to his supream end. . in the vnderstanding : we have shewn that man had not only a vessel receptive of that light and knowledge , which was his initiate , and his way to a consummate happiness ; but also had that lamp of his fitted with that oyl and light , which though it was not part of his essence , was the high perfection of that power or receptivity : but we do now plainly find , that take any man in puris naturalibus , he hath scarce so much as a knowledge either what himself is , or what his beginning was , or what his end is ; and differs little from the highest degree of beasts : his understanding and reason is essential , but the matter or furniture of these is wanting . the supply of these defects must needs be therefore extrinsecal , which is either by instruction and information , or tradition from others . thus doubtless much of the knowledge that is in the world is propagated even from the first man : but this , the farther it was from the original , it grew weaker and weaker , and more corrupted , partly through the defects that were in those that propagated it , partly through the supineness and negligence of those that received it , and partly through the mixtures of the fancies of men , every man adding a new piece of his own to what he received ; and all truths the farther they are from the original grow the more corrupted ; and by this means a little truth passing through divers hands , and receiving almost from every hand some addition and mixture , in process of time it hath grown as difficult to sift out those small grains of truth , which were thus communicated in the ear , and crowd of other erroneous addittaments , as to retrieve those truths which the neglect of men hath in effect lost . and as thus some truths have been discovered , and transmitted from man to man , so by diligent study and observation some of those truths , that have been in effect lost since the creation of man , have been recovered , and others , that have contracted erroneous superstructions or accessions , purged , both matters natural and metaphysical . this hath been the business of the exacter sort of men , which as it is not without the special providence of the almighty , so the highest endeavours of men in this kind hath been still mingled with much darkness : and it is seldom that the wit or learning of the succeeding philosopher discovered some errors of him that preceded him , but the same natural imbecility appeared likewise in him , in producing some erroneous opinion , which as much deserved an expurgation , as that which he before corrected . and as this defect in the understanding is visible in mankind , so it is most visible in that which is the way or rule unto our supream end , viz. religion , that though men of several ages and centuries , nations , dispositions , inclinations , educations , agree in some common principles concerning other matters , yet in matters of religion , the differences have ever been wonderful . the reason is not only from the defect of our understanding , but likewise from the nature of the object , which falls not easily within the reach of those mediums , whereby the understanding arrives to the attainment of other truths , and therefore stands in need of some extrinsecal help to set him right in this . it is true , that the great points of religion , viz. the knowledge , that there is a god , and some things concerning his essence ; that he is the cause of all things ; that he made all things for his own end , and those other things before mentioned , may be acquired by the light of nature and reason : yet such is the heighth and remoteness of the subject , that it requires much industry and consideration to carry us step by step unto this heighth : but when we have arrived to this ( which few attain unto ) yet there is so much confusion in these notions , and they are so far fetcht , that they make not that clear impression upon the understanding as is fit : but admit they did , yet we are still to seek what is that rule , whereby to lead us to attain to our great end ; and this we rove at . in the ways of the children of men concerning religion , we may observe these several steps of ignorance : . an ignorance , whether there be any god or no : this is the grossest ignorance , because it is against the first and most universal principle ; for the affirmation of the being of any thing is the first foundation , whereupon every inquiry is built : this is atheism and meer brutishness . . when a man hath once stated that question affirmatively , that there is some superior power , the next question , and the next step of man's ignorance is concerning the nature of this god ; what he is , whether one or more , whether visible , and if so , what visible , &c. this , though it may by natural reason be stated very far , as appears before , and so this ignorance receive a cure in a great measure ; yet so far are our intellectuals darkened in this matter , that men are hardly set right in this : and hence grew those strange varieties of gods in the world : this is the cause of idolatry , and polytheism . . when a man is rightly principle'd concerning god , and consequently concludes that he is the cause of all things , the next special question is , whether god hath given to every thing his several end , and rule or law conducing to that end ? and consequently , whether he hath appointed to man any end and rule , conducing to that end different from other creatures ? or , whether he be left to do as he pleaseth , and not confined by the will of god to some end and rule conducing to it ? the ignorance of this is the cause of supineness , epicurism , impiety , and professed injustice . . when a man , finding that god is a free and intellectual agent , and sees , as he may by natural reason , every thing ordered to a suitable end to his being , and by a suitable means or rule conducing to that end , and finds a higher degree of being in himself than in other creatures , and consequently an higher end , and consequently an higher rule conducing to that end , he doth most naturally resolve this rule into that law , which by the will of god is given to man conducing to that end , the subject of which rule must be all his internal and external actions , both in reference to god , to himself , and to others : but here then is the next question , and the next degree of ignorance in men , viz. what that law or will of god is concerning man ? and from hence grow those varieties and errors in worship of god. and though haply most men , knowing the true god , may by the same light of nature concur in the general and fundamentals of worship , viz. that god is to be feared with all reverence ; loved with all intention ; obey'd with all sincerity , chearfulness , and exactness : all which are but natural conclusions from the nature of god , the nature of man , and the relation that he beareth to god , as his creator , lord , and preserver : yet , because we know not what that will of god particularly is , we frame several ways and rules of worship , according as our several fancies perswade us to be agreeable to that will , which are either unnecessary and superstructive , or erroneous and offensive ; and , which is the most dangerous ingredient , conclude both his own way necessary , and the other dangerously erroneous . these defects in the understanding must needs be the cause of much error and obliquity in the whole man and his actions : and these defects are most clearly visible in the whole world ; nay in the most knowing climates , times , and persons thereof . in the last part , concerning the worship of god , we see several sorts of men highly opinionated concerning their own particular way or worship ; and most magisterially condemning the way of others , as bad as paganism ; when it may fall out , and so for the most part it doth , that what is superadded beyond the plain and sincere fear of god , subjection to his will , thankfulness for his mercy , belief of the great means he hath provided for our salvation , and those other grand principles , whereof before and anon ; are but meer superstructions of humane invention , ignorance , imbecility or policy , and yet made the greatest part of the business , and inquiries , and differences among men in matters of this nature . . in the will we find several defects : . those that are consequential to the ignorance or darkness , or impotence of the understanding , whose decisions doth , or should , preceed the act of the will : were the understanding truly principle'd with the knowledge of god , of his perfection , power , and will ; with the knowledge of our selves , our nature , and the dependence we have upon him in our being and continuance ; those practical conclusions , that would most clearly and necessarily arise from these , viz. of love to his majesty , fear of offending , care to conform to his will , dependance upon him , thankfulness to him , contentedness and chearfulness in him , valuation of the world according to its true estimate , &c. would most effectually follow in the will , and those affections that are subservient to it , and consequently in the life and actions of men , one divine principle , soundly and clearly seated in the understanding , would improve it self into infinite practical deductions for the regulation of the will : but where these are wanting , the motions of the will must needs be excentrick : but where they are but weakly and doubtfully received in the understanding , the operation of the understanding upon them is but weak ; the inclinations in the will weaker , and easily overmatcht with the least difficulty , and seldom arrive to action , or constancy in the life ; for according to the measure , and intention , and clearness of the conviction of the understanding concerning any object , the more fruitful , rational , and powerful are those practical conclusions deduced from it ; and the more intense and natural is the motion of the will according to these conclusions ; and according to that intensiveness of the will are the actions that are commanded by the will : a faint conviction moves the will but weakly , and a weak volition seldom ends in action . . impotency : not only that which ariseth from the impotency of the understanding , the convictions there ; but that impotency which is in the very faculty it self , which is evident in this , that it is brought under the inferiour faculties , over which it ought to govern , the passions and sensual appetite : for though it be certain , that oftentimes the misplacing , or overacting of our passions , and the violent pursuit of pleasures , ariseth from the mistake or blindness of the understanding , yet it is clear that oftentimes contrary to those very convictions and rational decisions of the understanding the will is precipitated , and carried away with the violence and importunity of those faculties , that in right reason , and by the law of nature are subordinate to her . . privation and absence of inclinations conformable to the will of god , righteousness and holiness . the whole soul was formerly the seat of god's image : that part of it , that was most conspicuous in , and consonant to the understanding , were the principles of truth , or conformity to the divine understanding : those principles that were most proper to the will , were the principles of holiness and justice , or conformity to the divine will. now as truth is not of the essence of the understanding , which is only a power receptive of it ; so neither is holiness and justice of the essence of the will. and as man in a great measure hath lost that stock of truth , whereby he is ignorant ; so it is apparent he wants that stock of righteousness and holiness in his will , which should incline and move the will according to the will of god. . there are not only these privative evils in the will , but it is likewise evident , that there is a positive malice or inclination against righteousness and holiness , a propension and inclination to that which is evil. certain it is , that the sensual appetite of the sensitive creatures is good , and conformable to their nature , and doth not carry them to any thing beyond the conveniency of their own nature : and questionless , man in his original had a sensual appetite no less conformable , and suitable to his own sensitive nature , than the sensual appetite of another creature is to his : and besides that parity between other creatures and man , he had an advantage of a reasonable soul , which might supply and regulate the defects or irregularities of the sensual appetite , if any were : how then comes it to pass , that the poor sensual creatures move conformable to their nature , and by a kind of rule , and man alone runs into those excesses and strange prodigies of vices , whereof an inferiour creature is capable , but abhors the committal ? for instance , god hath ordained the preservation of the sensible creature , by eating things suitable to the nature and constitution of the creature ; and in order to the use of that means , hath planted a natural appetite in the creature to those meats ; and the more to excite that appetite for the use of that means to that end , hath put a conformity between the taste of that meat and the palate : yet we do seldom see the appetite of the sensitive creatures carry them in eating or drinking beyond moderation , or that end , for which that appetite is given ; but the motion of their appetite is commensurate to the means of their preservation : but in man we find in all ages and places strange excesses , beyond the conveniency of nature , and that with iteration and professedness . again , in creatures we find god hath appointed the conjunction of the male and female to be the means of continuation of their species ; and the more to excite the creature to the continuation of its kind , there is a delight mingled with that natural action ; yet we never see the sensible creature divide the action from the end : but among men we find in all times those prodigies of lusts , as prostitution , beastiality , buggery , and other unnatural commixtions . the like instances might be given of cruelty , and excogitated tortures , and crimes of like nature , whereby men do not only against reason , but also against , and beyond the natural inclination of the sensitive appetite . so that it is evident , there is not only an imbecility in the will of man , whereby it is subordinate to its servants and handmaids , but likewise a depravation and positive maliciousness against the rule of the will of god. much labour hath been in the world by the wiser sort of men , what by moral perswasions and precepts , what by government and humane laws , to suppress or reform the defects of mens natures ; which as they evidence in themselves , that man is not what he should be , so the daily new remedies do sufficiently evidence the fruitfulness of the disease , and the weakness of the remedy . these things considered , three things are the evident consequents , viz. . that , as things stand with the children of men , they are not in a condition to attain everlasting happiness , by reason of these two eminent defects in those faculties , by which we must attain to it , viz. the understanding and will. . that , although these two defects could be cured , yet it is impossible for us , in that condition wherein we are , to attain it ; because we have violated that rule , which unless uniformly kept , 't is impossible to attain it ; the chain is broken . . that this violation of this rule hath not only made us liable to the loss of that good whereunto it might have conduced ; but hath added rebellion to our fault , and obligation to punishment , as well as loss . therefore , before he can possibly attain that end , to which he was created , he must be put in the same condition , in which he was created , and which alone could make him capable of that end ; which is in a conformity to truth in his understanding , or illumination , a state of conformity to the will of god , in his will by righteousness and holiness ; a state of innocence , or freedom from guilt , which is the cause , both of his merit of loss and punishment . till these be in some measure attained , it is impossible for a man to attain true happiness , and when attained , then he may , because now restored to the same condition in effect , in which created . . these things being premised , we are now to seek out , what that means is for the restitution of man , to that capacity of happiness , in which we have reasonably concluded he was created , and from which it appears by experimental observations he is declined : concerning which we shall conclude : . that it is not in man , nor in the whole compass of created nature , to put himself in that condition of knowledge , justice or innocence , which might make him capable of that happiness , for which he was at first created . let us look into our understanding , it is evident , as before , that all knowledge is extrinsecal to the understanding , and every object is originally received from without , and that if it be a corporeal object falling within our senses , then by means of them , though after they are received , the intellect , being furnished with materials , makes pretty work out of them by its own strength ; but if it fall not within the reach of sense , some other means must be to convey and reach it unto our understanding . it may be in nature there are objects or qualities in corporeal bodies that do not suit with any of our five senses , nor are receptible by them ; yet it is as impossible for us to imagine what they be , as to frame in our selves a conception or sense that might receive them . it is true , that by the strength of reason , we do find out divers truths of a high nature , concerning god and his works , yet in these we may see , . a great deal of difficulty and rarety to attain them , especially without some pre-existent means of discovery , even of the things themselves , by some tradition or revelation , and so we rather assert the truths discovered to our hands , than discover them : . a great deal of confusion , darkness , and disorder , in those things we so discover , as the new cured man saw men walking like trees : . a great deal of diffidence and distrust of those things we discover , scarce daring to trust our own judgments with what we have by our diligence retrieved . but whatever may be said concerning the discovery of the same truths , yet sure we are , that there are divers truths , that infinitely concern us , that all our inquiry shall never discover , without some extrinsecal help of a higher nature than sense . there were some , and but some men by their natural helps , and yet not without the help of long tradition , discovered , or rather more clearly illustrated the former kind of truths , viz. concerning the deity , the creation of all things , the immortality of the soul , &c. but of this latter , never any man had , or could have , any discovery , without a discovery from a higher original , such are the covenant of god with man in his creation , the fall , the restitution of man by christ , the last judgment , and resurrection , &c. whereof anon . and as it fares thus with our intellectuals , so the principles of justice towards god , our selves , and others , in our will , can never be recovered by all the helps of nature . it is true , that by tradition from father to son , which nevertheless is extrinsecal , some general principles of natural justice and holiness are traduced ; but the farther and the elder they grew from their original , the more corrupt still they were ; and it was the business of the wiser part of the world , still to repair and heal these defects , which grew hereby : but as their helps and remedies were ever too weak to meet with the corruptions of man's will , so they were for the most part defective ; for they still provided for that part only or principally , which concerned the civil society of men , which was the thing that was visible , and visibly prejudiced by those enormities of the will of men , and never lookt higher to the great relation between god and man , but only made use of that as a politick piece in order to the government of the civil society : although even in that part , that concerned the mutual offices between men , which hath been the greatest business of the wisest philosophers , we shall find that absurdity , difference , and injustice even in the wisest of them , that it is clear , they were not their crafts-masters , even in that piece of morality , wherein long tradition and the experience of the daily inconveniences which did spring from the distempers of man's will even in matters of civil society and commerce . but suppose we all this were curable , yet what cure can we find for any one offence against the covenant , which we have made in nature with the god of nature , which , as we have before stated , subjects to a double penalty of loss and sense ? none can take away an obligation , but he with whom it is made , by what imaginable means can any man , that hath contracted a guilt against his maker , expiate that guilt ? it is true , the god against whom it is committed may , if he please , of his own free power and goodness , remit it , without any satisfaction . but how do we know whether it be his will to do it ? or if it be , upon what terms ? or by what means he will do it ? or what means is there in the world that may be imaginably proportionable to it ? the obligation of the creature to god is infinite , because he owes him his being , which is a thing of the most boundless conception ; the violation of that obligation , is therefore an infinite obliquity , because a breach of an infinite obligation . what then can we imagine proportionable to such an offence ? if we do all that is imaginable , it is still but what we are bound to do , and therefore cannot expiate for what we were bound not to do ; nor is there any thing in the world of an infinite value , besides the great god , and therefore not answerable to expiate the breach of an infinite obligation . . now therefore it remains , that we look out for a higher means for the cure , than what we find within the verge of created nature , viz. from the great god , who first infused into the soul those objects of truth , which were the means of happiness , in the understanding ; that rectitude , which was by him at first placed in the will ; that innocence , which was at first in nature , which is now lost by the violation of that law , which was the means of man's happiness , and the removal of that guilt which was contracted by that violation . the defect in the understanding consists , as before , in two things : want of a clear light to entertain the object ; and ignorance of the object , which should be entertained . for the cure of this , we must of necessity derive from god a double cure : first , an addition of light in the understanding : secondly , an union of those truths or objects , necessary to be known , unto the faculty thus enlightned by some means of discovery . the defect of our wills consisting in an absence of these practical principles of justice , holiness , and conformity to the will of god ; and in the weakness and disorder of the will , there is required to the cure thereof , a conveying unto the will of these perswasions to conform to the will of god , and a strengthning and healing of the weakness and perverseness of the will , that it may effectually entertain these perswasions . the contracted guilt must have a double cure , viz. of absolution from the positive punishment , and restitution of the loss contracted by it . the former frees him from positive misery incurred , the latter restores him to the capacity of enjoyment of the happiness lost . it being therefore clear , and to be granted , that as things stand with man , he hath not this means of his cure in or from himself , but must derive it , being now lost , from him , who at first gave it him , the next enquiry is , whether god hath appointed any means for the cure of man's ignorance , perverseness , and guilt , and consequently to lead him to happiness , and what it is ? wherein we conclude , . that god in his infinite wisdom and goodness hath revealed , and conveyed to the children of men , the means of their happiness , in several times , by several ways , and in several degrees in all successions of times . . that this discovery and means of happiness , he hath by the course of his providence put together , and diffused to man-kind in the compilation of the old and new testament , wherein are contained , not only the clear discoveries of things to be known and believed , conducing to man's everlasting happiness ; but likewise things to be done , and effectual perswasions for the doing of it . . that in the use thereof , there are not only the natural means of discovery of truths necessary to be known , of things to be done , and most effectual and powerful perswasions beyond all other moral arguments to the obedience thereof , but likewise a strong concurrence of the power of god ( according to his will ) subduing the understanding to believe , and the will to obey . . that by this belief of those necessary truths , and obedience to the will of god thus revealed , man shall be conducted to his everlasting happiness , which was the great end of his creation . chap. vi. 〈◊〉 the credibility of the sacred scriptures . these things be of easie consequence , if once this be clearly proved to be the word of god , for then we argue demonstratively , and à priori , from the cause to the effect , viz. because that whatsoever is the express word of god himself , which is the god of truth , cannot chuse but be infallibly true , and beyond all disputation : but the question will be upon the assumption , viz whether this be in truth , the word of god ? which , if once granted , all the rest will need no proof . the understanding of man hath wrought in it a four-fold assent to every truth , whereunto it assents . . an inherent assent , that is of such principles , if any be , which are connatural to man. thus the understanding ass●●ts not to this proposition , that the old and new testament , are the word of god. . knowledge wrought by demonstration , or scientia per causam . thus ▪ though there be many truths in the scripture , that are demonstrable ; yet , that these scriptures are the infallible word of god , is not naturally demonstrable . . belief , which is the taking up of a truth upon the testimony of him that asserts it . this , that it may be firm requires two qualifications : first , a firm and absolute perswasion , that what the author affirms , is tr● and thus a man once admitting , that this is 〈◊〉 ●ord of god , doth most unquestionably believ● , because the truth of the author is demonstrably unquestionable : . a firm and clear assent , that this is the word of that infallible author . and this is wrought only by a secret and immediate work of the power of god upon the soul , and is as firm assent , if not more firm , than science it self . . perswasion or opinion , which riseth upon probable grounds . and although this can never arrive to belief or knowledge , yet according to the strength , concurrence , and multiplicity of arguments concurring to the perswasion , it may arrive to the very next degree , to belief or knowledge . thus it may be firmly concluded , that this is the word of god , and the means which he in his providence hath appointed to guide man to the attaining of his last happiness . this perswasion , though it be not faith , it doth prepare the heart for that high and noble assent , and mighly strengthens it , being attained . these are in the next place to be considered . . it doth discover those truths clearly and satisfactorily , which hath perplexed all the labours and enquiries of the wisest men , and thereby unriddles and renders easie most of those difficulties and doubts in natural and moral philosophy , which could never , or not without strange uncertainty and reluctation , be so much as guessed at by them . the abstrusest truths are hardly discovered and found out , which is one cause of those several absurd opinions and positions , which have been invented and imposed by mens fancies , to make out , supply , and reconcile those difficulties which the ignorance of , it may be , one truth , doth most necessarily occasion : but when that truth is once discovered , it doth most clearly resolve those difficulties , and scatter those absurdities , and procure an easie assent from that reason in man , which could not at first easily discover it . to consider this in some particulars ▪ in matters natural : whence grew all those strange chimera's concerning the first matter , its eternity , its undeterminateness , and a thousand disputes , whether it is ? what it is ? and all end in nothing but unsatisfactory and unresolving disputes ; concerning eduction of forms out of the power of it , and by what agent ; concerning the eternal succession and concatenation of causes ; concerning the beginning of motion , especially of the heavens ; the endeavouring to reconcile an eternal duration to a successive motion ; concerning the different activities and qualities of simple bodies , their mutual actings one upon another , the cause of the disgregating of the simple bodies one from another unto that convenient distance , and of their concurrence in production of mixt bodies ; the production of creatures , especially man ; the nature of the soul ; the fitting of objects and powers in the senses and intellect . all these , and millions of disputes , rise from the ignorance of that truth , which at one view , we may with satisfaction read , resolved in the first of genesis , and in no book in the world beside , but what hath been borrowed from thence . again , touching the orderly position of the creatures , the conveniency of one thing , to the exigence and necessity of another ; the moderation and government of things endued with destructive qualities each to other ; the concurrence of several contingent causes to the producing of mutations in states , religion , &c. as if those contingent causes had been as it were animated with one soul or spirit ; and the like . the observation of these , and the like things , and the want of true knowledge , have put men to those exigences of invention , which resolve them into fate or destiny , into the power of the stars , into the law of nature ; and yet we are still where we were , not knowing what that fate is , what that order or power of heaven is , whence that law of nature came , or was given . but if we look into this book of god , we find all these difficulties extricated : we find the preservation of this order in the creatures , to proceed from , and depend upon the wisdom and power , and government of an infinite and intellectual being ; who , whiles his creature for the most part moves according to the rule of his own nature , yet wonderfully manageth them to ends and events which they dream not of ; who , whiles the several contrary qualities , that he hath planted in bodies , could be destructive one of another , he hath so fenced their extremities one from another , that one destroys not another , and yet so tempers and allays them , that they concur in the constitutions of other things . there we find the various and most contingent motions of the creatures , marshalled by a wise providence to the production of those events , that the secret counsel of the great god had appointed ; so that whiles with one eye we see seemingly accidental casual motion of the world , like the finger upon the dyal ▪ we may with the other eye see in that book , that wheel of providence , moving and turning it rationally , and with election , for those ends , that it pleaseth the wise governour of all things to order . again , in matters moral , what perplexed questions have men made concerning the law of nature in men ? whether there be any ? or if any , what it is ? whence it hath its obligation , since all men are by nature equal ? what is the original and radical rule of of just or not just ? what the standard of it ? or , whether any at ah ? whether there be any chief good of men ? what it is ? whether attainable ? hence have grown those infinite disputes de summo bono , every one stating his own opinion , and yet each sufficiently co●f●ting another . all these perplexities we find soon resolved in that book of god , shewing us , that just and vnjust , is only measurable by the will of god ; that the obligation of just or unjust , ariseth from the meer command of god , and that relation of duty which man owes to his creator , and to the injunction that he gives : shewing us the falsity of every of those positions concerning the chief good , and teaching us that it is to be had , and to be had only in the enjoyment of our creator . true it is , that many of these , and the like truths , may be arrived at by the light of reason : but . it is not without much difficulty and labour , and that of the most choice men : it is not without the help of tradition , at least of some small veins of these truths : . it is not without much mixture of corruptions , errors and mistakes : . not without much hesitancy and doubting . our natural reason as it lies in the ore , and therefore must be disgrossed from its dross , by study and education ; so it is weak and must be supported . and where the strength of reason is the same , that truth that another discovers , is entertained with more confidence , than if a man singly had discovered it ; so that by the scriptures , reason is enlighten'd and strengthened in those truths , which carry in them a consonancy to reason , and might haply , though in a weaker measure , and with more difficulty , have been extracted out of sound reason and observation . . it doth contain divers truths , which could never be discovered , but by god himself : as what the will of god was , that man should do , or the law of god ; what the purpose of god was , concerning man , both in his fall , and restitution by christ ; the covenant which he made with the jews , and with us in christ ; the uniting of the divine and humane nature in the person of christ ; the last judgment ; the motion of the great god towards his creature , in mercy and judgment , and the like . these , as they are beyond the discovery of any man , so they were too high for any man to invent or surmise . it is true , the heathen law-givers and philosophers , to gain credit to their laws and dictates , durst sometimes to patronize them upon heaven : but in them , a considerate man might clearly find those laws to have arisen from a meer observation of the visible inconveniences to publick societies , and a prudential application of such rules , as might meet with those inconveniences : the original of them was attributed to divine institution , to gain reputation and opinion in the vulgar : but in truth all , or at least those that were the best , and best grounded , were as naturally deducible from the observation of the conveniences and inconveniences of a civil society , as the conclusions of geometry or arithmetick , are grounded upon their principles : and therefore for the most part , humane laws did in substance agree in the points consisting in the relation between man and man , as being more obvious and plain ; and did for the most part disagree and differ in those points that concerned religion , as being more distant and difficult : now i● it be said , that the distance and remoteness of those supposed truths from natural reason or discovery , ●enders the scriptures the more incredible ; or at best , not credible thereby to be the word of god ; for upon the same reason , any improbable relation may be obtruded upon us as a divine truth , because not to be else imagined by humane reason . in answer to this , we must premise two things , . that it is possible , there may be some intelligible objects and truths in the world , that never any man did , nor without the help of a foreign discovery , never can find out . if a man were supposed to be born without the faculty of seeing , it were not possible for him to discover that quality or motion of a natural body , which we call light , or colour ; nay , scarce to understand it , though a very rational discourse were made concerning it . and what man can conclude , but that there may be , and are , divers qualities or motions of natural bodies , which are without the verge of any of our senses , and consequently , never fall into humane discovery ? we clearly admit spirits , and we have notions of their motion locality , and substance ; yet it is impossible for any man by natural indagation , without the help of some extrinsecal relation , to find it out : we may therefore conclude , that as it is possible there may be , so it is probable there are some intelligible objects and truths , which we cannot discover without an extrinsecal help or discovery . . that of necessity many of those truths contained in the scripture , especially concerning the deity , the will of god , the fall of man , and the means of his restauration , are things that cannot be collected or concluded by any natural reason , partly in respect of the sublimity of their nature , being beyond the verge of sense and natural discourse ; partly because they are emanations of a free agent , whereof no other reason can be given , but the will of the agent , and consequently , not deducible into knowledge or assent , by rational conclusions . . that though the discovery of , or assent unto those truths , cannot be elicited by natural reason , yet they are not contrary to natural reason , but may be truths , notwithstanding any reason that can be given against them . it is true , that they , being above the reach of reason , cannot be by force of reason assented unto ; yet there is no reason against the truth of them . natural reason hath a privative opposition to the knowledge of them , viz. an absence of a necessity of assenting , not a positive opposition , or a 〈…〉 by necessity of reason to disassent to them 〈…〉 . that though these truths are 〈…〉 ●ry of reason , and beyond the 〈…〉 sent , yet they carry 〈…〉 gr● 〈…〉 alt● 〈…〉 up● 〈…〉 p● 〈…〉 wi● 〈…〉 infra , 〈…〉 thus the fall of man , 〈…〉 truths unimaginable by natu● 〈…〉 ●itness one to another ; and the ju● 〈◊〉 mercy of god bears witness to both the m●●y of the soul , and the last judgment , bear witness each to other . and as there is that mutual attestation by way of congruity of one of these sublime truths , to another of the same nature , so the congruity that these truths have to those truths , which rationally challenge an assent from us , that all things had a beginning from the first cause , is a truth evident in nature , but in what way , or by what manner , is not possible to be known without a discovery . how excellently doth that discovery of the manner of the creation serve , as i may say that principle ? so again , that man , being endued with a rational and immortal soul , was ordered by the first cause to an immortal end , by a rational means prescribed by god , may be concluded by rational inferences and deductions ; but what that means was , or clearly , what that end was , is not discoverable by natural reason ; for it depends upon the will of god. how admirably doth the scripture discover that means , viz. the law of god , and that end , the vision and fruition of god , especially in the point of the resurrection . again , that the violation of that rule , must incur a guilt irreparable ; a loss of that end , is rationally evident ; yet although that man by that guilt , is justly deprivable of that end , is clear ; yet that god should be disappointed in this end , seems somewhat hard . how clearly doth the point of our redemption by christ ( a point inconceptible by nature ) serve to extricate and untwist this difficulty , gives god the glory of his justice , and of his mercy , of his wisdom , and of his creature ? thus the subservience of a truth more difficult to the exigence of a truth , that is more clear to nature , renders the former not only possible , but probable . . the third evidence , that this is the word of god , are those strange predictions of most contingent events , fulfilled in their several times ; the prediction in one age , and declared by one instrument of god , the fulfilling in another age , declared by another , or seen by our selves . this gives testimony , both to the truth and divinity of the author or inspirer of it . to omit those predictions of joseph , concerning the removal out of egypt : the prediction of the jewish captivity , and the restitution by cyrus , by name ; the four empires ; the destruction of jerusalem ; take notice but of these two , viz. the prophecies of the coming of christ , describing his nature , gen. . . his linage of abraham , gen. . . of judah , gen. . . of david , isa . . . the place of his birth , micah . . his office , isa . . . his mother , isa . . . his death , and the ends of it , isa . . the time of his death , dan. . . and divers other circumstances , fulfilled precisely in our saviour . . the rejection of the jews , and calling of the gentiles to the faith of christ , deut. . . and . . isa . . . isa . . . isa . . . this prophecy fulfilled even in our own view , yet upon such disadvantage of natural reason , as had not the same power effected it , that at first declared it , it could never have been effected , considering , . the utter enmity between the jews and gentiles . . the extream contrariety in religion to it , . the small and inconsiderable means of effecting that conversion . . the great scorn and sufferings of those that professed it , . the visible impossibilities of making any temporal advantages by it , &c. . the consent and harmony among the several parts of it . when several men , in several ages , not brought up under the same education , write , it is not possible to find unity in their tenets or positions , because their spirits , judgments , and fancies are different : but where so many several authors , writing or speaking at several times , agree not only in matters dogmatical , of sublime and difficult natures , but also in predictions of future and contingent events , whereof it is impossible for humane understanding , to make a discovery without a superiour discovery made to it , i must needs conclude one and the same divine spirit declared the same truths to these several men. . this book alone , and none besides , but by derivation from it , containeth matters of the most noble and useful nature . the generality of all humane learning , do either in their object or use , or both , expire with this life ; and none ever arrived to the discovery of the great and adequate end of man. this is not only evident in these arts or sciences of natural philosophy , the mathematicks , physicks , politicks , laws , &c. all which at their highest , are but only subservient to this life , but in those two great and noble sciences , that speculative of metaphysicks , that other practical of moral philosophy : the former , though it arrive to as high truths as nature can discover , yet it rests in the knowing of them , and in a meer speculation , and doth not shew wherein consists man's true happiness , much less , what is the way to attain it ; for the latter , the most sublime piece of it , is framed only for the meridian of this life , both in the use and end. without all question , the great and wise god did write in man's nature , habits exactly conducible to his internal contentment and felicity , in reference to his living in this world , as those which were of a higher constitution and end , as his communion with his maker . the wisest of moral philosophers , though they have imperfectly copied out divers positions of the former , as justice , temperance , contentedness , undervaluation of the world , patience ; yet they never arrived at the latter ; no book in the world but this , shews a man the adequate end of his being , his supream good , his happiness ; nor directs the means of acquiring it . this doth not only inforce the nobleness and value of the book , but also the original of it , for when i shall see a world of the most exact humane wits , turning every stone , as it were , within the reach of humane discovery , and yet none of them all lighting upon this great subject , the way to eternal happiness , i must needs conclude , that this discovery is of a higher extract , than a meer humane invention ; and although , when we have discovered that subject , we begin to wonder that mankind hath thus long roved , and wasted its labour in those other impertinent inquiries , and were so far from discovery of this vnum necessarium , that they scarce so much as imagined there was any such business ; yet we may justly forbear that wonder , for this is a path which the vultures have not seen ; the great god alone gave man his end , and appointed the way to that end ; we had once the knowledge of both , but have lost it , and we must owe the discovery of it to the author of it : and to man he said , behold the fear of the lord , that is wisdom ; and to depart from evil , is vnderstanding , job . . . it doth discover the whole duty of man to his maker , to himself , and to others , far beyond all other books or documents in the world. man by his sin hath lost the greatest part of his light and perfection ; his own discoveries of his duty are lame and imperfect ; and till the god , that first planted these principles of knowledge and conformity to his will , give us a new copy of them , we shall never clearly attain unto them in our knowledge or practice . there are these eminencies touching moral precepts , which this book of god hath above all other books in the world. . no other book in the world doth discover the true ground of the obligation unto moral precepts . the moral philosopher perswades me to temperance , to justice , but what obligation lies upon me for it ? if he tells me , that it is his own authority , my answer is , he hath none over me , more than i have over him : if he tells me , the law under which i live , binds me to it , i shall enquire what binds me to observe those laws , but power , which if i can avoid by the like power or secrecy , i am not bound ; or my own consent , which i am as well master of , as i was before i consented : if he tells me , the law of nature binds me , i am still unsatisfied who gave that law , or when , or to whom ; and there the philosopher is to seek , as well of my conviction , as of my obedience : but this book shews what that law is , from whence the obligation of obedience to it ariseth , even from that most just and uncontroulable authority that god hath over his creature . . no other book or learning in the world perswades the observance of those laws , it injoyns with the like convincing and satisfying grounds of reason that this doth : the highest ground that ever moral philosopher could fetch to perswade to submit to moral precepts , were but one of these : viz. the reputation and general esteem of men , which dies with me , and while it lives , is nothing else but a fancie , and contains no reality ; or the cohortion of the laws , which if i can avoid with secrecy or force , i escape the strength of the perswasion ; or that congruity , that sound moral precepts hold with prudence , and the permanent enjoyment of good here ; for it is a most certain truth , as appears before , that the due observation of the rules of right reason hath a most clear connexion with happiness in this life ; and that the violation of these precepts of nature , do necessarily introduce a loss of temporal felicity : these are the highest motives of obedience to these humane documents : but let us look upon the motives that the very same precepts are enforced with , in this book of god , we shall find them of a higher constitution ; we are there shewn , they are commanded by that god , to whom we owe our being , and therefore may justly challenge our obedience as his tribute ; by that god , from whom we daily receive our preservation and mercies , and therefore may justly expert the return of our love and thankfulness in the observance of his will ; by that god , that hath annexed a sanction to the breach of his law , which he both can , and will inflict ; this may startle our fear ; by that god , that hath propounded and promised a reward to our obedience , both in this life , and a future , which he will certainly confer ; this doth quicken our hope . these and the like grounds , and motives of obedience , fall upon the most active affections , with the most powerful and rational perswasion , and are able to conquer more difficulties in the obedience of these very precepts , that are materially the same , than all those faint and thin perswasions , that the wisest of men could ever teach . the great god , that knows the frame of the soul of man , hath not only given rational laws to lead him to his great end , and rational means to draw out his obedience , by appointing rewards or punishments of his obedience or disobedience ; but also by the same wisdom of his , planted in him affections , which might be proper to receive the impressions of those rewards and punishments : and by this word of his conveys those notions into his heart , which stick upon those active affections of love , hope , and fear , in the most exact , full and adequate manner : this is therefore none else , but the finger of god. and this is not only evinced by the threatnings and promises in this book , but by the historical part of it , applying the truths of both ; wherein we may see unriddled most of the varieties of events , that fall upon a people , or person , especially knowing god , which without this light , seem to be confused , and meerly contingent . israel sins , israel is punished : she repents , and is delivered . we are shewn by the very historical passages of the old testament , that when we are punished , we eat but the fruit of our own ways . . as the eminence of the scripture above other learning , and consequently its original , is discovered in the two former , so in this , that it doth distinctly and clearly evidence , and set forth those moral precepts , which are confusedly and imperfectly only delivered by the best of humane writers , especially in the worship of god : all agree god is to be worshipped , but when they come to shew how , then they are to seek ; for indeed , as it is folly for any one to think , that there can be any worship of god acceptable , but what is agreeable to his will ; so it is vain to think , that this will of his could be discovered by any but himself . and from the want of this grew idolatries and other vanities in worship . the original of the scriptures is discovered in this , that it doth contain in it precepts of a higher constitution , and therefore of a higher pedegree , than the best of all humane learning ever did arrive unto : such as are the cleansing of the heart and thoughts from all sin ; that the formality of sin consists in the will , even before it expresseth it self in act ; that the outward conformity of the act to vertue , without the internal conformity of the will and mind , is but hypocrisie , and the seeming vertuous action is at least dead , and not of value , if not sin ; that a vertuous action done out of any other end , than in obedience and love to god , that enjoyns it , is not an action rightly principled , nor acceptable to god ; the right directing of our passions and affections , that nothing is worthy of our intense love but god ; that nothing deserves our hate but sin ; and therefore teacheth us in the former , to despise the world ; in the latter , to love our enemies . the right temper of our minds , in reference to all things without us , or befalling us in any affliction and trouble ; it teacheth us to improve it in discovery and repenting of the cause of our sin ; in adhering to god , in whom there is no variableness ; in keeping a loose and remiss affection to the world ; in contentedness , and chearful resignation of our selves to god , that is lord of his creature , and though it should not be meritoriously deserved , might be justly inflicted : in times of prosperity and comfort , it teacheth us to look to the author , and take more delight in the hand that gives it , than in the blessing it self ; to value the measure of my comfort , more by the favour and good will of the giver , than by the extent of the gift : in the enjoyment to be watchful , that i be not insnared by it to forget the giver , to be moderate , humble , wise : in the whole course of our lives to look above this world to another country , and so we may enjoy the the favour of our god , and the fruition of that country ; to be at a point with all the pleasures , profits , preferments , honours , comforts , and life of this life ; to be so fixed in our obedience to our god , as not to go out of the path he hath put us in , though it be strewed with all the scorns , miseries , torments , and deaths , that men or hell could scatter to hinder us . these and the like precepts are given in that word : and these and the like effects it doth , by the concurrence of god's grace , work in the heart , which are as far beyond the most sublimated documents of the most exact moral philosopher in the world , as theirs are beyond the most gross paganism : these do proclaim therefore their original from a higher principle than humane authority , or invention . and it is observable , that these are not only principles of a high and noble extract , but of a singular use in this life : if all men were of this constitution , it would questionless , reform all those inconveniences , which do happen either from one man to another , as enquiries , breach of contracts ; or from man to himself ; of discontent , vexation and unquietness of mind , or disorder in any condition . now if it be said , that it seems strange , that god , who could have preserved man in the same integrity of mind , in which he was created , and could have supplyed man with as uniform a motion to his end by a constant means , as other creatures by their instincts , which are fixed and constant in them , should take this circuit , in restoring lost man by such a means , it is answered , that god having endued man with reason , understanding , and will , doth rather chuse to bring about his purposes concerning him , by rational means conform to those faculties of understanding and will , putting light into the one , and regularity into the other , by such means as is suitable to his condition and nature , and not by the actual exercise of his extraordinary power , though not without the concurrence of his special grace and providence ; as in those other actions of men , in preserving the natural or civil subsistence of men , and societies , he doth use the instrumental means of natural and politick provisions , rationally or naturally conducing to such preservation . by what hath past before these things , are rationally concluded , . that there is a first cause of all things . . that this first cause is infinite , incomprehensible , &c. . that this first cause , as he was the first and only cause of all beings , so he appoints in his wisdom and justice , the several ends , or perfections of all things . . that the several particular ends of all things are proportionable to their several natures . . that every thing is carried to his several end , by rules proportionable to the end and nature of the creature , given by the great governour of all things . . that man is a creature of higher constitution than other creatures , principally in respect of the immortality of the soul ; the immateriality of it , the faculties of it , understanding and will. . that therefore he was at first ordained by the wise god to an end proportionable to these excellencies , an immaterial , immortal , intelligible , desirable god. . that there is no other object of this happiness , but god himself . . that the same wisdom of god , that ordained all things to their end , and planted in every thing conducible motions and rules for that end , hath likewise appointed unto man a rule leading him up to that end ; and without the observation whereof it is impossible to attain it . . that this rule depends meerly upon the will of god , what it should be ; and that in the conformity to this will , consists man's present enjoyment , and hopes and means of future happiness . . that as things stand with man , he is at a fault , and knows not what his end , what his rule is , nor hath a will to obey it . . that consequently he can never attain his end , till his understanding and will be reformed , and the guilt contracted by the violation of that rule , be taken off . . that the discovery , reformation , and cure , can be by no other means , than by god himself . . that this book of the old and new testament are that means , which god himself hath given in his mercy , providence and wisdom to be the means of the discovery unto man what his end , what his means to attain that end was , how lost , how to be restored ; and contains most effectual and rational means conducible to it . part ii. chap. i. of the existence and attributes of god. and now we have drawn down the great business of man , by dark and intricate steps and windings to a clear light , which doth not only clearly and compendiously unmask and unfold these truths , which with so much difficulty of discourse , and search by reason , we dimly arrive unto , but divers other truths , which all the reason and learning of the sons of men , could never attain unto ; yet such , as without which all the passages even of this life , are dark and obscure , and uncomfortable : we shall therefore now fall to the consideration of those truths , which are contained in that book , that are of the greatest concernment to the sons of men , in order to their supream end , and to evidence their congruity with sound and rectified reason . . this book teacheth us , that there is a god , which although it be deducible by natural evidence , yet this declaration in the scripture is of singular use , as well for the speedy and easie discovery of it , as also for the ratifying and confirming of this principle , as we m●y observe , even in truths of an inferiour nature ; which , though by the discursive operation of the understanding , they may be discovered and assented unto ; yet these discoveries , and that consent , is facilitated and strengthened , when in the writings or dictates of others they are set forth , as in the several discourses of men in matters natural , metaphysical , and moral . and we may observe , that even in this fundamental truth , that there is a god , where these and the like instructions are wanting , men , that are naturally endued with the same faculties of reason and understanding with us , have not , or not so clearly this principle , as among atheists and pagans . . this book sheweth us clearly the essence , nature and attributes of god , as far forth as is comprehensible by our humane understanding . many of these are by the help of natural reason and discourse , legible in the things that are seen , so far forth , as to leave our ignorance thereof unexcusable , rom. . . yet as in the former , so much more in this , our reason is helped and strengthened in our speedy discovery , and firmer assent thereunto , as likewise appears by the many errors of men of the same faculties with us , even concerning these principles . herein we learn his vnity : deut. . . the lord our ●●d is one lord. his self-sufficiency , and subsistence of himself : exod. . . i am that i am . his imm●sity : ● kings . . behold the heaven , and the heaven of heavens cannot contain thee : his vbiquity , deut. . . the lord he is god in heaven above , and upon earth beneath : psal . . . whither shall i go from thy spirit , or fly from thy presence ? jer. . . can any hide himself , that i shall not see him ? do not i fill heaven and earth ? his eternity : psal . . . before the mountains were brought forth , or ever thou hadst formed the earth and the world , even from everlasting to everlasting , thou art god. his omniscience and intellectual nature : psal . . , . the lord knoweth the thoughts of man , that they are vanity . prov. . . hell and destruction are before the lord , how much more the hearts of the children of men ? his omnipotence : gen. . . i am the almighty god. psal . . . his greatness is unsearchable . his wisdom : jer. . . he hath established the world by his wisdom , and hath stretched out the heavens by his discretion . psal . . . his vnderstanding is infinite . his will the only motive of all his actions : prov. . . the lord hath made all things for himself . exod. . . and will be gracious to whom i will be gracious , and will shew mercy to whom i will shew mercy . isa . . . i am he that blotted out thy transgressions for my own sake . himself the end of all de doth : prov. . . the lord hath made all things for himself . irresistibility : prov. . . there is no wisdom nor vnderstanding , nor counsel against the lord. invisible : exod. . . no man can see my face and live . immutability : matth. . . i am the lord , i change not . psal . . . thou art the same , and thy years have no end . isa . . . hast thou not known ? hast thou not heard , that the everlasting god , the lord , the creator of the ends of the earth , fainteth not , neither is weary ? there is no searching of his vnderstanding . it is true , in these and the like expressions or attributions unto the divine nature ; we are nevertheless to observe , . that it is impossible for any thing below god himself , fully and clearly to understand the nature or essence of god ; because he is actually infinite , and nothing besides himself hath , or can have , an act of his intellect , spacious enough to comprehend what is actually infinite . hand , arm , goings , ways : wherein nevertheless the scripture , whiles it useth these expressions to help our understanding , and excite our affections , it nevertheless provides cautions to avoid grossness and mistakes , that so it may appear , that they are only helps to us , not derogations to the incomprehensible purity , perfection , and majesty of god : and for that very reason , not any one thing so much fenced out by it , as image-making , and worshiping . . by this book , we are taught the manner of his subsistence in three persons , the father , the word , and the spirit ; and that these three are one . the plurality of persons in one essence is a mystery that is not attainable by all the reason in the world , and is but obscurely hinted in the old testament , gen. . , &c. and therefore it seems not understood by the jews ; but in the new testament more plainly related : the diversity of persons of the father and son in one essence , john . . john . , . the spirit — all three together , matth. . . john . . the manner of the subsistence in unity of essence , and trinity of persons is of that transcendent and incomprehensible nature , that , as it could never be discovered without an immediate revelation from god himself , so being discovered , it is scarce conceptible by us . the disputes concerning it , farther than it is there revealed , are groundless and dangerous ; for it is utterly impossible , that the notion of personality or subsistence , as we take it up from these inferiour beings , can fit that , which is the highest and most arcane mystery of the infinite being ; and consequently those disputes , which are built upon those disproportionable notions , are not without a necessity of erring . chap. ii. of the acts and works of god : and . of his eternal counsel . . the next great point that we learn in this book , is concerning the acts or works of god : . his eternal counsel . . the execution of that counsel : . creation . . providence : . general , concerning all things . . special , concerning man. . concerning the eternal counsel of god , whereby he did predetermine all things that should be from all eternity : this , as it evidently appears in all the prophecies of the old testament , which were fulfilled in their times , so by divers affirmations , even of god himself by his spirit : the creation , prov. . . when he prepared the heavens , . when he appointed the foundations of the earth . job . . when i laid the foundations of the earth , . and brake up for it my decreed place . the redemption of man by christ , pet. . . who was foreordained before the foundation of the world. acts . . him by the determinate counsel and foreknowledge of god , ye have taken , &c. election of his church and people , rom. . . the purpose of god according to election : the successes of nations and kingdoms , isa . . , . this is the purpose that is purposed upon the whole earth , &c. for the lord hath purposed , and who shall disanul it ? dan. . . the extorted confession of nebuchadnezzar . the particular and voluntary motions of men , isa . . . o assyrian , the rod of mine anger , &c. yet he thinketh not so . jer. . . the way of man is not in himself . prov. . . man's goings are of the lord. prov. . . there is no wisdom nor counsel against the lord. the most contingent and inconsiderable events that are , the casting of a lot , prov. . . the falling of a sparrow , matth. . . now touching the counsel of the almighty , we are to distinguish between the act of counsel , and the act of knowledge : the first is properly an act of his will , predetermining what shall be ; the latter , an act of his infinite understanding , which foresees what shall be , without any actual causality upon the things . these , though they are not so much as accidentally differing in god , yet in our apprehensions there is a difference ; so that we conclude , there is not only a prescience in god of all things that shall , or may be : known unto the lord are all his works from the beginning : but likewise a predetermination by his divine will of all things that shall be , and of the several means conducing to it . and this counsel of god is in truth the supream cause of all things : for as that power , whereby all things do move themselves or other things , is put into them by the great maker of all things , by the mere and immediate act of his will , as hath been before observed ; so the managing of all these several powers , to the production of the several things in the world , is the act of the same will of god : they move in their several series , according to that counsel of the great god of heaven . now this counsel of god is represented to us in the scripture under these several qualifications . . an eternal counsel . . an immutable counsel . . a free counsel . . a wise counsel . . an active and irresistible counsel . . an universal counsel . . it is an eternal counsel , a purpose and counsel before the foundation of the world , the indivisible and unsuccessive act of his will. it is true , the counsels of men , as their conceptions are successive , one consideration supplying the defect or imperfection of the former : and oftentimes the counsels of men are taken up pro re nata , principally because they have not either the power to manage all the emergencies and ingredients into an action according to their own wills , nor to foresee those accidents that might enervate or impede the fruit of his counsels ; but the will of god is the cause of all things ; and therefore as nothing can have a being without his will , so nothing can impede or hinder the counsel of his will. . from hence it follows , that it is an immutable counsel ; otherwise it cannot be eternal ; for what began to be otherwise , than it was before , cannot be eternal . the change of counsels and purposes among men arise from one of these causes : either from an intrinsecal unsetledness and unconstancy , which is their imperfection ; or from some extrinsecal emergency , which either was not for●seen , or cannot be mastered : but neither of these can fall upon god. it is true ; what he wills , he wills freely , and therefore ex natura rei he might not have willed it ; yet what he wills , he wills from all eternity : with him there is no variableness nor shadow of turning : i the lord change not , therefore ye sons of jacob are not consumed . and as there is no ground of change in himself , so neither is there any possibility of change from any thing without him ; because the same act of his will , which is his counsel , is the cause and measure of the being of all things , and therefore it can no more hinder or alter his counsel , than it can give it self a being against his will. but because there be some things that owe not their formality to the counsel of god , as sin ( which how far it falls within the counsels of god , shall be hereafter considered ) yet that cannot any way elude the counsel of god , as shall be hereafter shewn : therefore those several passages in holy scripture , that tell us , that god repented of evil , when man repented of sin , joel . . jonah . . are not to be understood of the nature or counsels of god : for in that respect balaam spoke a truth of god , numb . . . god is not a man , that he should lye , nor the son of man , that he should repent : for the same counsel of god , which appointed jonah to be the instrument of nineveh's repentance , ordained likewise their turning upon that preaching , and ordered the diversion of that judgment , which the same counsel had ordered to be imminent , but not executed : but because there was the execution of such a real change , which in man is ordinarily the effect of a change of purpose , or repenting , therefore it is called a repenting : yet the very same counsel , that appointed the denunciation of an imminent judgment , appointed their repenting upon that denunciation , and that diversion , upon that repenting . . it is a free counsel : it is nothing else , but the act of the will of god. it is true , the determination of that will imposeth a necessity of the existence of the thing willed , yet the determination it self was an act of the freest agents . this excludeth any stoical necessity . . it is a most wise counsel . and this is evident , even in the lowest and most inconsiderable execution of this counsel : and therefore isa . . . the dispensation of this counsel of god , even in the sowing and threshing of fitches , concludes this also cometh forth from the lord , who is wonderful in counsel , and excellent in working : this wisdom is eminent in this : . in that it doth not only predetermine the end or event , but likewise all those means , that are conducible to the bringing to pass of this end. it is true , god by an act of his power might , and sometimes doth , per saltum bring to pass his own purpose , by his own immediate power : but this is not the ordinary course of the execution of his counsel , but produceth the end decreed , by decreed means , acts . paul's dangerous voyage is predetermined to end in a safe arrival , verse . yet verse . except these men abide in the ship , ye cannot be saved . this perswasion of paul's becomes prevalent , and they stay . the counsel of god , that determined the ship 's safe arrival , predetermined the stay of the men in the ship , to be the means of that safety , and the perswasion of paul to be the means of their stay . here is the link of god's counsel , coupling the event to his purpose , with subordinate and purposed means . when i see a counsel of god discovered , that had not its compleat execution in many hundreds of years after ; and observe how many thousands of strange connexions of accidents do intervene between the counsel discovered , and the execution of it ; although till the execution , the event seems as unlegible as any thing in the world ; nay , oftentimes these antecedents , that seem most probable of any to the producing of the expected event , with a contrary wind quite driven off and blasted ; yet when after all these several meanders of successes , i see the effect come to pass , even by most improbable and accidental means , i must needs acknowledge , this seeming confusion is methodically managed by the same counsel , that predetermined the end ; i must conclude , as the wise man doth in another case , eccles . . . god hath set the one over against the other , to the end , that man should find nothing after him . let us consider it in the great business of our redemption by christ : god in his eternal counsel had appointed man to be partaker of his glory by the death of christ , who was the lamb slain from the foundation of the world : man is created in a glorious , happy , free estate ; he hath a covenant made with him , which he may keep or break at his own liberty ; he is left in his own hands , and not necessitated to break that covenant , which he but even now made with his maker ; if he had done so , the sending of christ had been needless : man falls , now is christ promised , gen. . . and after confined to the line of abraham , gen. . . and after to the line of david . see what a world of interventions of accidents and success interposed between the promise and the event , the birth of christ , any one whereof , if it had miscarried , had disappointed the whole success : when he was born , what strange events happen for the fulfilling of all the prophecies concerning him . so in the fulfilling of the prophecy made to abraham , that after four hundred years bondage , his posterity should enjoy the land of canaan , gen. . ver . , . what a world of strange interpositions were there , conducing to the fulfilling of it , between that and exod. . . and joshua . . the births of isaac , jacob , and the patriarchs ; the dream of joseph , that caus'd envy against him ; and that very envy conducing to the fulfilling of his dream : he is sold to the ishmaelites ; by them to the egyptians ; he is injured and imprisoned ; pharaoh's butler is imprisoned in the same prison , and then dreams ; this interpreted by joseph ; the butler delivered ; pharaoh dreams , joseph is mentioned , and interprets it , is advanced , furnisheth egypt to be the magazine of africa ; the famine pincheth jacob's family ; this lead his sons to egypt ; joseph is discovered ; jacob sent for , he and his family ; sixty six persons go down into egypt : what a circle is here of the divine counsel , managing these seeming casualties , to fulfill that part of the prophecy to abraham , that his seed should be strangers in a land that was not theirs ! well , for their deliverance from thence , they must be oppressed ; that 's not enough , the males must be killed ; had not this been , moses had not been exposed , pharaoh's daughter must come just to prevent his drowning , and to give the opportunity of a learned education ; this was the instrument of their deliverance . the like we might pursue in the following passages , wherein we may see the wise god by his wise counsel marshalling the means , fitting them most admirably with circumstances and strange conjunctures , for the fulfilling of his purposed ends. and herein is the excellency of the scripture , that shews us a hand , ordering and disposing by a most wise counsel ▪ these seeming tumultuary and disorderly passages in the world , to most admirable and fixed ends. this is the first thing wherein the wisdom of this counsel of god is seen in chaining all things one to another , by the very same purpose whereby he determined the end. . that in the disposing of means and ends , every thing notwithstanding , moves according to that law , that he hath given to its particular being . we usually distinguish the actions or successes of things within our observation into three ranks or ranges : viz. necessary , voluntary , contingent : . necessary effects are such , as their causes being admitted , have a necessary conjunction therewith , or consequence thereupon , according to the usual course of nature . such are the consequences that rise upon the motions of the heavens , as the positions of the planets ; the consequents that arise upon the contiguity or conjunction of the elements ; and divers such things , that hold a constant course in nature . these , although the great god may , and sometimes doth , interrupt by the extraordinary acts of his power , and to shew his freedom ; yet most admirably he doth not hinder , but useth them to the production of his own most sure counsels . and this evidenceth the infinite wisdom of the great god , that hath so admirably framed his works and his counsels , that while the former move uniformly , according to that prescript rule and law , which the god of nature hath put into them , yet the latter shall not be interrupted , but effected by them , though they know it not , nor mean it not . as when we see in a curious watch , the uniform motion of the spring , serving to produce several artificial motions ; as of the hour of the day , the day of the month , the age of the moon , and the like ; we commend the wisdom of the artist , that hath so tempered the spring , that by one uniform motion , it may be useful for all these ; and hath likewise so directed and managed this natural motion of the spring , to serve exactly those different intellectual motions ; and do conclude , that the contrivance of this piece of work was all at one time , otherwise it were impossible , that every part should hold that order : so when we see the natural moti●ns of the creatures , conducing to the production of those rational ends , which god hath appointed , we may justly admire the wisdom of god , that while he intends a purpose above the conception or drift of a natural agent , he bringeth it about without the violation of the rules or laws , which he hath appointed to be constant in nature ; and may most justly conclude , that the law of necessity in the natural agents , is but the effect of that ●●ry counsel , that hath predetermined his own purp●●●s by them ; and that they are all of a piece , all laid at the same time . and from thence grows the subservience of the natural agent , in the most rigid law and rule of his operation , unto the free counsels of the great god , that doth most sweetly and infallibly ●ffect the latter , without the violation of that rule , which he hath given to the former . and hence it is , that those effects , which are produced naturally by natural causes , we do and may call natural and necessary ; and yet it excludes not the counsel of the divine will in the production of it : for it is the same counsel , that hath made this necessary connexion between the cause and the effect , that did predetermine the effect to be produced . here then is conspicuous the wisdom of god , that while his creatures , in whom he hath placed an uniform course of working , fulfil his will , yet they keep their law of unformity and necessity . . voluntary . and this is admirable , that whiles voluntary agents do most necessarily fulfil the counsel of god , yet they do it without the least diminution of their freedom . the jews did most freely crucifie christ , yet it was by the predeterminate counsel of god : pharaoh did most freely refuse to let israel go , yet almighty god tells him , for this purpose had he raised him up to shew his power upon him , exod. . . and from hence we may observe the reason why almighty god in all times hath used rational ways for the reducing of men to the obedience of his will , not but that he could , if he pleased , force the wills of all mankind to what dispositions or actions he pleased ; but that were to infringe that law , which he at first planted in voluntary agents . here is the wisdom of the great god , his will shall be effected , yet man's will not forced : psal . . thy people shall be willing in the day of thy power . so that the conclusion is , the wills of men are ruled by the counsel of god for the producing of his ends , yet without violation of man's freedom . this is done by a rational means . and the courses , that god's counsel useth to work the will of men to his purposes , are most usually these , . by propounding rational objects or motives conducing to the winning the will to act those things , that are conducible to the purpose of god. in that one instance , concerning the hardening of pharaoh's heart , god had a purpose to be honoured upon pharaoh , in the miraculous delivery of his people : it is propounded to him , to let the people go ; it was a rational occasion for him to deny it , for then he should lose their work , which was beneficial to him : moses to confirm his embassage , casts down his rod , it becomes a serpent ; the magicians , that were of a contrary counsel to moses , did the like : this object hardens the heart of pharaoh . the like we may say concerning perswasions , afflictions , and those other dispensations of the divine will brought upon a man in ictu opportuno . . by giving and administring extraordinary aids and inlightenings , strengthening the faculties of the soul. . by withdrawing the ordinary supplies and concurrence of god's assistance . we are to know , that as the being of all things is from god , so the very natural supportation of all things in their several powers and activities , is from him : and if he withdraw his concurrence and assistance , our wills will move freely , but to other objects , or in another manner , than they did when assisted by him . now these we must not imagine to be expedients or helps pro re nata , as it happens among us , that when a thing beyond our expectation is gone beyond our mastery , then to devise some helps to reclaim it , or allay it : but the whole plat-form of all and every circumstance was laid and set by the purpose of god , before the being of any thing . man shall work freely , yet i will draw out that freedom of his into these and these actions , by this and that rational means : supply or subduction of my aid , of his will , shall not elude or defeat my counsel ; nor yet the fulfilling of that counsel violate the freedom of that will , which i purpose to allow him . . contingent effects ; which are such as arise from the conjuncture of several causes not subordinate one to the other : and this casual conjuncture of causes , denominates the event neither voluntary nor necessary , although it perchance arise from causes of both or either nature : but these having no natural conjunction or connexion one with the other , the event , that ariseth upon this conjuncture , is casual or contingent : and this consideration leads us to the third thing , wherein the wisdom of this counsel is eminent , viz. . in ordering , marshalling , and managing of several causes , of several natures , wholly independent and unsubordinate one to another , to the fulfilling of his own eternal , infallible counsel . and this consists in the drawing out of the several activities and causations of things , at such a time and such a distance , as may be subservient to the effect ; wherein , though the causes apart perhaps , move simply according to their nature , yet the meddling and mingling of them together , is a clear evidence of the unity and wisdom of that counsel , by which they are governed . in that admirable piece of the execution of god's counsel concerning joseph , this is ligible almost in every pas●●ge of it : t●is the purpose of god , he shall be advanced for the preservation of his father and bret●●●n : see but the last act of this counsel preceding h● 〈…〉 he is ●●mmitted to prison by the a● 〈…〉 , the chief butler ▪ by the command of 〈…〉 and phara●● were several voluntary a●●nts ▪ yet these acts of theirs , drawn out upon seve●●l grounds , and independent one upon the other , occ●●ion a me●ting between joseph and the butler in prison , and there they might have continued unacquainted till their deaths : an act of divine providence draws out an occasion for their acquaintance : the butler is delivered , and his promise forgotten : another occasion given by phara●h's dream : this had not been useful for joseph , unless communicated by phara●● to the chief butler : this communication draws out another act of his , viz. the remembrance of joseph● thus these several voluntary acts of agents , independent one upon another , are drawn out to meet together in such a conjuncture of time , as serves to produce that event , which if any one had failed , could not have been effected . the like is easily observable in all the great and predicted changes in commonwealths and kingdoms , how several causes are without straining , as it were , interwoven and married together for the production of such a change . and the like for the natural motions of the elements in the constitution of mixt bodies . though every cause apart mov●● according to that causality and course of nature that is in him , yet that activity is drawn out in such a distance , at such a time , and with such concurrences ▪ that makes appear at once the efficacy and wisdom of the counsel of god , that whiles every cause moves according to his own nature , yet they are strangely mingled in the production of such an effect , that neither of them did foresee , or intend , but only the god that guided them . . it is an active and irresistible counsel . this is evident , by what hath been before observed , viz. because it is the cause and measure of the being and power of every thing without it : it is therefore impossible to be resisted , because that strength , that any thing hath , it hath meerly by the efficacy of this purpose of god. although in the divine nature , there is no difference in the power or act of his understanding and will , yet for our conceptions sake , they are propounded under a different notion : his purpose or counsel is referred immediately to his will , and is not only a foreknowledge of what shall be , but hath an operative influence into the being and operations of all things : his prescience or foreknowledge , we conceive as an act of his understanding , by which he actually knows whatsoever shall be : this prescience is not an objective impression of the things themselves upon the divine understanding , for that were to suppose a kind of passibility , which is incompetible to the divine perfection , and supposeth a kind of priority in nature of the object to the power , and a kind of dependance of the act upon it : but as all things have their being by the act of the divine will or purpose , so in that purpose of his , he sees the things purposed ; and it is impossible to sever the act of his purpose , from the act of his knowledge , of the things purposed , though notionally they differ . . it is an vniversal counsel , and therefore universal , not because confused and indistinct , but it doth particularly and distinctly extend unto all the things , actions , and motions in the world ; for to suppose any thing could happen , or be without the particular determination of this counsel , would be an admission that that thing were independent upon his power , and would necessarily make an utter incertainty in the whole dispensation of the world , and so disappoint his providence . it is most evident , that the greatest events in the world have depended upon a compages and conca●●nation of several interventions , that in themselves have been most inconsiderable , which if they had not been , it had been impossible the event , though never so eminent , could have happened : david raised to be king of israel , a thing eminently in the purpose of god , yet had he not been sent to the army with the provisions for his brothers , the means of his advancement , and consequently the advancement it self had been disappointed . if therefore the same counsel , which had determined his being king , had not determined his message to the army , that great effect had been utterly without the determination of the divine providence : for that , which de facto was the necessary concurrent to his advancement , being casual , and not within the care of providence , so must all the dependances that had been upon it . and the same we must conclude in all the actions of voluntary agents . two difficulties occur : . how the predetermination of the acts of voluntary agents can consist with the liberty of the will ? . how the predetermination of the sinful acts of voluntary agents can consist with the justice or purity of god ? touching the former , we conclude , . that although almighty god hath been pleased to give voluntary agents a liberty of will , yet he may most justly of his absolute power , interrupt that freedom when , and in what he pleaseth . the reason is , he is absolute and unlimitted lord of his creature ; and in as much as the creature can have no being , but by his will , he cannot claim any right , but what consists with his maker's will : if he wills an interruption of that course , which he hath regularly settled , that interruption is as just , as that course which he interrupteth : for both equally depend upon the same will. . that though he may most justly , if he please , alter that course , which he hath settled in natural or voluntary agents ; yet such is his will , that he doth it not , but hath been pleased to hold that course in natural , but especially voluntary agents , that they move according to that liberty , with which he hath endowed them . . that nevertheless , all the voluntary actions of men fall under the predetermination of his counsel : otherwise it were impossible , but that the world should be governed at random , the contrary whereof is most clearly evidenced by daily observation , and several passages of the holy scripture , and by what hath been before observed . . it is evident , that this predetermination of the divine counsel is without any violation of the liberty of a free subordinate agent ; because the action predetermined is elicited by such means , as at once consisteth with the infallibility of divine providence , and the nature of the agent . the great motive and object of all the actions and aversions of men is good and evil : the great means whereby men are carried unto these actions or aversions , are convictions of the understanding , arising from the union of these objects to the understanding ; the act of the rational appetite or will following that conviction , if not perturbed ; the passions or affections partly managed by the command of the will , partly by the temper and constitution of the body . and certainly , if one man had an exact knowledge of the frame , temper , and constitution of another man ; and had power to apply his object so exactly to his understanding and affections : as to meet with them exactly ; and could discover the motions of the soul upon that object proposed , and could apply to every opposition a suitable answer or qualification ; this man might easily predetermine what the other should do , and yet in drawing out that action , no way injure his liberty . how much more can the infinite and omnipotent god , who put that liberty , understanding , and affections in man , positively predetermine such an act to be done , and yet draw out that act by such means by him decr●●d , as may notwithstanding suit with the li●●●ty of his will ; the freedom of the action being no less predetermined , than the action it self : especially , if we consider the power of this god , in adding or withdrawing of the extrinsecal helps and concurrences of his own immediate assistance , which have a more intimate and powerful operation upon the soul , than barely objective , which yet hurts not , nor hinders the intrinsecal freedom of the act of the will. . to the second question , concerning the counsel of god , tou●●ing sinful actions : we are to consider therefore , that sin is the violation of a law , given unto a voluntary agent , by him that hath power to give that law to the will. in this description , we have those several terms , all necessarily to be admitted , before there can be any sin : . a law given : for where there is no law , there can be no transgression . . a v●lunt●●y agent , to whom this law is given ; for it is impossible , that any thing can be capable of a law properly , but a voluntary agent ; because the proper effect of a law , is to put an extrinsecal restraint under a penalty upon that which hath choice to obey it , or not . natural agents , though they move according to a rule , the interruption whereof , causeth a deformity , yet they move not by a law ; and therefore not capable of sin. . an authority in him , that gives the law , to give it to the will. a man , that hath an extrinsecal power over me without my consent , may give a law to me , and exact the obedience of it ; but the violation of this law is no sin , because he hath no power upon my will , but god hath a power to command my will , and exact obedience of it . hence it is , that there can be no sin ▪ but against god , because all obligation is reductive only to him . . a violation of that law , by the act of the will : and herein we have two things : . the subject denominated : that is the action , which precisely considered , cannot be sinful ; but it is therefore sinful , because it is the product of my will , contrary to this law. hence it is , that no action that is enforced , can be said to be sinful : and every evil action hath so much of sin in it , as it hath of will ; and doth receive degrees of evil , according to the measure of consent and concurrence of the will. and hence it is , that the act of the will against that law , is equally sin , as if it had proceeded into act ; which was that most rational and clear doctrine of our saviour . . the thing denominating that action sinful : it is the obliquity of the act of the will ; for the last act of the will , which preceeded the action , is the sin ; and the action divided from that act of the willing is not , nor can be sinful : it is therefore called a sinful action , because it is the fruit or expression of an act of the will , moving contrary to this law of god. and by this it is evident , that the sin is not inherent in the external action produced by the will , but in the will it self : and that the sin hath a pre-existence , such as it is in the consent of the will , before the action is produced : and according to the measure of the freeness and fulness of that consent is the measure of the sin , and not according to the action ; though it be regularly true , that that consent of the will , that is strongest , produceth most ordinarily an action . hence it is , that an action contrary to the command of god , produced either through incogitancy , fear , surprize , passion , is not so great a sin , as a deliberate , studied , resolved sin , though in truth it be not produced into act , by reason of some extrinsecal impediment : because there is a fuller consent of the will in the latter , than in the former . these things being premised , we may conclude , . god's counsel doth not predetermine the will to any evil : for although it is true , the obligation of a law is the necessary antecedent of every sin , and it is impossible , that the laws , which god gives to man , do bind the law-giver , yet this is inconsistent with his purity , truth , and justice : inconsistent with his purity ; for certainly there is an intrinsecal justice and holiness in the law of god , whereof he cannot cause the violation : inconsistent with his truth ; the will of his counsel never crosseth the will of his command : inconsistent with his justice , to require an obedience to that law , whereof he doth necessitate the breach ; and in this case predeterminating the action by way of necessitating the will , and to predetermine the obliquity , differs little . . much less doth he infuse obliquity or evil into the will , to serve the series of his counsels . but then it seems the evil actions of men are out of the counsel of god ; or god must take up new counsels upon the vision , or at least prevision , of the actions of men. no : but here we must remember , what hath been before premised , that here is seen the great justice and wisdom of this counsel , that it puts nothing off from that manner of operation wherewith the god of nature hath endued it . thus he draws out infallibly the action of a free agent , even in things sinful , and yet the will moves freely in what it doth , and consequently , owes that sin to it self : the counsel of god is active in these particulars : . proposing of an object : the babylonish garment was no cause of achan's sin ; for it was propounded to him meerly objectively , and was passive to his choice ▪ 〈◊〉 permitting extrinsecal moral perswasions unto 〈…〉 this is temptation . adam was created without 〈◊〉 yet with liberty to sin : he was left wholly in the hands of his own will : here was an object presented ; the fruit was fair to look upon ; and moral perswasions by the devil , that there was no danger , that it would make them wise : the man eats : this is most clearly a most free act ; for neither the proposition of the object , nor perswasions , do any way derogate from the freedom of the action : god could in his counsel have intercepted the object , or impeded the perswasion : he doth neither : the sin is committed ; and that without the least colour of imputation to the counsel of god ; for the man's will was not necessitated , he sinned freely . . by withdrawing those efficacious aids of his grace and dispensation , which , especially since the fall of man , are the great impediment to that career of sin , that man would run . and this is no violation of man's nature or freedom : for they are extrinsecal to his nature , and therefore not due to him ; nor is he injured if withdrawn from him , especially , since for the most part , man thrusts them away before they are taken : such are the outward dispensations of his providence in education , affliction , prosperity , the preaching of his word , advice of friends ▪ giving external allays to the humours of the body : these and the like , god lends to the sons of men , and may take them again when he will. and as he hath such outward operations , so without question , such is the vicinity of god to our souls , that there are secret inward perswasions sent in by the power of god to our souls , which as they do not violate the liberty of our wills , but direct them , so they are not due to the creature debito justitiae , and may be withdrawn without injustice . . by ordering it : thus the wise god oftentimes , brings good out of evil , by the restraining the sin quo ad hoc , by the dispensation of his providence ; as a wise politician will order the ambition , cruelty , lust , &c. of men for bringing good to the common-wealth . the depravation of man's nature is universal ; and like as the water would diffuse it self over the whole surface in the pursuit of its own motion and nature , so the corrupted nature of man being now become universally evil , would diffuse it self in all disorders : but as a wary artist , will by external provisions , not only confine this natural motion of this extravagant element , to this or that course , but also make its natural motion serviceable for artificial ends ; so the wise god doth not only set bars and doors , and saith to this sea of mischief , hitherto shalt thou go , and no farther , and here shall thy proud waves stay ; but also so manageth the same , that whiles man sins , he works his creator's will , which he knows not : o assyrian , the rod of mine anger , &c. howbeit he meaneth not so , neither doth his heart think so , but it is in his heart to destroy and cut off nations not a few , isa . . . a sinful and unthankful israel deserves a punishment : an ambitious and cruel assyrian flies at all opportunity of rapine and spoil : the wise god shuts him up upon all sides , but that which is towards israel , and there he finds a passage , and breaks out , satisfies freely his own ambitious ends , which only he pursued , yet fulfils the will of our creator , which he knew not , nor thought of : this also cometh from the lord , who is wonderful in counsel , and excellent in working . those ways of god and the manner of his concurrence in those actions are evident in scripture , exod. . . i will harden pharaoh 's he●rt , &c. verse . they cast down their rods , and they became serpents , &c. and he hardened pharaoh 's he●rt , that he hearkened not unto them . exod. . . when pharaoh saw that there was respite , he hardened his heart , and hearkened not unto them , as the lord had said , ibid. verse . and divers other parts of the history . the lord hardened his heart by permission of the magicians miracles , by permitting objective presenting to him the profit of the jews labours , by withdrawing that external concurrence and operation of his grace , which might have softned it : and pharaoh actively hardens his own heart , sam. . . israel had offended god , and must be punished ; but there was an impediment to the execution of this judgment , david's integrity , who was concerned in the good or evil of his people : if god withdraw his assistance from david , and let in satan to tempt him , david will sin as well as his people , and so both deservedly punishable . and he moved david to number the people ; yet chron. . . and satan stood up against israel , and provoked david to number the people : here were three parties : god moved by permitting satan to provoke , by withdrawing a powerful countermotion , by ordering david's sin for the means of the punishment of israel's sin : satan provoked , incited , and perswaded , either immediately , or mediately ; for now the watchman is gone , god hath withdrawn his hand , and satan loseth not the opportunity : david numbers ; david's heart was as corrupt and vain-glorious as anothers , and as easily surprized by a temptation , when the keeper of israel is absent , and remoto impedimento sins as freely , and more naturally , as before it walked conformable to the will of his maker ; this sampson hath lost his locks , and he becomes as another man. in the mean time , let us ever admire the justice of our maker , who never necessitates us to incur a punishment by necessitating our sin ; and his mercy in rewarding that obedience , which he alone performs in us . also to thee , o lord , belongeth mercy , for thou renderest to every man according to his works , psalm . . chap. iii. of the execution of the eternal counsel of god , in his works of creation and providence . now we come to consider the execution of that counsel in those two greater transient acts , viz. creation and providence : . touching the creation . this we consider in general , and particularly as concerning man : in general , we resolve the work of creation into three parts . . the original production of all things out of nothing . this is simply creation gen. . . in the beginning god created the heaven , and the earth . ( god created : ) this is the greatest conceptible motion , viz. à non esse ad esse ; and though it be an act of faith to believe it , because related , heb. . . yet it is a conclusion of reason to know it , as it appears by what hath been before observed concerning the impossibility to have any eternal subsistence but one : and this truth , though it be deducible by necessity of reason , if a god be once admitted , yet so infinite is the distance between nothing and a being , that divers of the acutest naturalists were ignorant of it ; the ignorance of which principle caused many of their absurd and unintelligible positions and superstructions , to supply those difficulties , which by this only truth are avoided , as concerning the first matter , the eductions of forms out of the power of it , by i know not what agents . ( god created : ) this infinite motion could only proceed from an infinite power , who by the mere act of his will , constitutes something out of nothing . ( in the beginning : ) time could not be , before there were something that had succession of being , for it is the measure of a successive being ; and therefore the beginning of created beings , must needs be the beginning of time , and creation was the beginning of created beings . ( the heavens and the earth : ) the indigested matter of the heavens and the earth . . the dividing and ordering of this mass ; calling out the particular subsistences , and furnishing of them with forms and qualities . this was subsequent to the creation of the matter : and we find the manner of this production in two expressions : . the motion of the spirit of god upon the face of the waters ; vers . . containing an act of the divine power , whereby he fitted every thing to be ready for his call : for though by the same instantaneous act , the divine power could in the first instant of creation have put things in their several beings , yet it was his will to work successively , first creating the matter , then breathing upon it , and fitting this confused substance with aptitude for the things to be thereout produced . . the word of command : let there be light , &c. in the several works of the six days . and here we may observe the admirable wisdom of god , as in divers particulars , &c. so especially in these : . in the order of the creating particular creatures , proceeding . to the finishing of fundamentals , then to superstructions , though of more curiosity and perfection , yet more dependant upon those of the first creation : . in the variety of the creatures , and accommodating them with qualities , and conveniences suitable to their kinds , whereby one doth not desire to encroach upon the conveniences of the other's subsistence : for an instance , the beasts , fishes , fowl , endued with appetites suitable to their being , yet the several kinds affecting several nourishments , several places of residence , &c. herbs of contrary qualities , drawing several nourishments of several natures , even from the same clod of earth . . in the position and situation of created beings , both for beauty , and convenience , so that the wit of the most envious atheist , cannot imagine how the elements , the heavens , the several creatures could be more beautifully , or usefully placed : every thing serves to accommodate and fit the other , and speaks the wisdom and goodness of the creator : the position of the earth , the water , the air , with exquisite convenience , that they may meet for the constitution of mixt , and the subsistence of animate creatures : the earth and other bodies have dependance upon the power and influence of the sun and heavens ; each is fitted with a figure , and the heavens with a motion , that may with admirable convenience dispense that influence : the variety of seasons , depending upon the ecliptical motion of the sun , giving variety to the creature , and intermissions to the earth , whereby she may recover strength in the winter , for the supply of the summer : the very imprefect creatures , the rain , the winds , snow , &c. of admirable use for the earth , air , and water : the elements so placed and ordered , that whiles their contrary motions and qualities of rarety and density , preserve the extremity of their contrary active qualities from meeting , yet their vicinity is such , that one allays the violence of the other , and so are in a fit position and temper for production of mixt bodies . . the planting in every thing a radical activity and causality , by which it moves . this is by virtue of that word of the power of god : the very multiplication of the creature , gen. . . the warming of our garments by the south wind , job . . the nourishment that comes from our bread , deut. . . is due to this word of command and benediction , that the lord at first spoke to the creature . now concerning the particular creation of man ; not to enter into the consideration of the manner of his creation , his essentials , the body , the soul , or the nature of either ; but we shall enquire , what is meant by the likeness or image of god ? there was a twofold image of god : . essential , viz. a participation in his very essence , of a conformity to the divine nature , which consisted in three particulars : . that he had an immortal soul : this is that which , wisdom . . is called the image of his eternity : . that he was an intellectual being : . that he was a free agent . these , being essential to man , were not lost by him : and for this reason , god required the same severity against murder , as if man had never fallen , gen. . . for in the image of god made he man. . an accidental image , which consisted in an adventitious perfection , which god added to man. . dominion , gen. . . and let them have dominion , &c. so god created man in his own image . the dominion , which he gave to him , made him resemble god : and hence it is , that those that have power of command , are called gods , exod. . . and thou shalt be to him instead of god. psal . . . i have said ye are gods . vid. gen. . . this dominion consisted not only in his power to inforce his commands by the advantages of wit and strength above other creatures , but likewise in a subjection in the creatures to his dominion . . an incorruptible union between the body and the soul , gen. . . the day that thou eatest thereof , thou shalt surely die . hence rom. . the apostle concludes death the fruit of sin. this might have been either by reason of the excellence of his natural constitution ; or by supplying it with special assistance , by which means , the lives of the fathers before the flood , had so long a duration ; or by assuming of him into heaven , without any dissolution of soul and body , as was enoch , gen. . . . a filling of the intellectual faculty with the light and knowledge of all things , especially of his maker . and herein consisted his high degree of happiness . but as the object , or the union of the object to the faculty , is not of the essence of that intellectual nature , wherein that faculty resides , but may be removed without any essential change , so was this : and that herein consisted the image of god , appears by colos . . . the renovation by christ , which is renewed in knowledge after the image of him that created him . . holiness , or conformity of the will to the will of god. this appears likewise by the state of renovation , epes . . . put on the new man , which after god is created in righteousness and true holiness ; which , as it presupposeth a true knowledge of the will of god , so it was a free choice of obedience to it . this was not essential to the will , because the will was essentially free , but had been necessary to the will , in case the understanding had not been abused . chap. iv. of the providence of god in special , concerning man , in order to his supream end. thus much shortly touching the creation , and man's constitution in it ; the second part of the dispensation of this counsel , is god's providence : and herein we shall pass over that part , which is the general providence of god , and consider of that special providence or dispensation of divine counsel , which concerneth man , and that not meerly as a creature , but in order to his everlasting end. we shall consider therefore the course of this providence of god , in order to the eternal end of man , under those three conditions , or times , wherein we find man ; before the fall ; after the fall ; in christ . concerning the estate of man before the fall , or sin of adam ; we have already examined certain generals , that are conducible to this point , viz. . that god did appoint man to some end , or good , answerable to the constitution and value of his nature ; and this is his happiness . . that this good must therefore be an infinite , immortal , intelligible good ; otherwise it could not be answerable to the nature of man. . that there is not , nor can be , any such good but only god. . that the actual enjoyment of this good is by the union of the soul to god , and the communion of god to the soul. . that the only means of attaining this union and communion must needs be such , and such only , as the will of god pleaseth to appoint . we shall now descend to these two particular inquiries , viz. . what was that great end or happiness , which man did , or might enjoy in his created condition ? . what was the means , whereby to attain and keep that happiness ? . concerning the former , viz. what was man's happiness in his creation ? we shall consider him in those three degrees of living which he had : . as a vegetable creature ; an exact constitution and temper of body , which though naturally corruptible , yet by the interposition of the divine power , not subject to corruption : those things that were for his use and sustentation , the air , the water , the fruits of the earth , most exactly conducible to the perpetuating of his life without pain or sickness . . as a sensible creature ; exquisiteness of sense , and receptive of whatsoever the creature could afford conducing to his use or delight ; and the creature likewise fitted for the supply of those senses , every herb given him for food , all the creatures came to him to receive their names , he had dominion over them , a most pleasant garden planted by god himself for his habitation , with a tree of immortality in it : . as a rational creature . . a most just and sweet subordination of the inferiour faculties to the superiour , the sensitive appetite , the passions , and motions of the spirits . . a most exact fitness and perfection of those organs of the body , which are necessary for the operations of the faculties of the soul ; and a perfect and just union of the body and soul , whereby the soul might clearly and perfectly exercise all her faculties . . which is the height of all the rest , fitting of those faculties with the most perfect and suitable object , even god himself : for all faculties or powers receive their perfection by their objects : to have an understanding as comprehensive as heaven , to have a will of as vast desires as infinitude it self , and not to have an object suitable to either , were a greater unhappiness than to want the faculties . in the creation therefore , god filled the understanding with the sight and knowledge of himself , of his majesty , glory , bounty , goodness ; with the knowledge of his will and mind concerning man ; with the knowledge of his works , and of his workings . this could not chuse but work in the mind of man answerable returns to the nature of this object . he is fully conceived to be the highest and most supream good , and therefore must needs take up the highest and choicest desires to attain and keep him : god is pleased to communicate himself to these desires , his acceptation of them , and intimate expressions of love to his creature : this as it is the highest happiness , and the rest of the creature , so it cannot chuse but ingage the soul to return love and obedience to the will of his god , especially when all those engagements to obedience are likewise presented to the soul , that it owes its being to him , that his will is most righteous and fit to be obeyed . and this obedience arising from these principles of love to god , as it was without all hypocrisie , so it was without all pain and tediousness ; for it did arise from an inward and active principle , and was acted by most obedient and active faculties : man took no less delight in his obedience , which was the fruit of his love and duty to his maker , than he did in the knowledge of the beauty and goodness of his maker , which was the cause of that love and duty . and as the actings of the natural appetite upon a proper and seasonable object , when they exceed not their proportion , are delightful ; so the actings of the rational appetite , consisting in love and obedience to god , wherein they could not exceed their just proportion , were the delight of the soul : his holiness , consisting in the returns to his maker of love and obedience , and the goodness of his god , in communicating himself and his favour , exciting and accepting those returns , did both conduce to the fulfilling of his blessedness . all this , as it was derived from the blessing of god , gen. . so it ended in the perfection of the creature : and god saw all that he had made , and behold it was very good. ib. ver. . . the means whereby he attained , or rather preserved this state of happiness , which was in effect congenite with ( though not essential to ) his being . this was only obedience to the will of his maker . in all inferiour creatures , we see a kind of inclination or instinct to follow the rule of their nature : this conducts them to that degree of felicity and beauty , which is commensurate to their nature : herein , though they follow the will of their creator , in the law of their creation , it is not properly obedience , nor that instinct properly a law : the latter is only given , and the former only performed , by such a creature as hath liberty and choice , and consequently , knowledge and understanding , without which it is impossible to have the other . man alone of all visible creatures , is endued with both , and so fitted to receive a law , and to obey it : being thus fitted , he hath a double ingagement of obedience , viz. of duty and of profit : . of duty : he received his being from his maker , and that being furnished with happiness : this is an infinite and boundless engagement of duty , even to the utmost of his being . . of profit or advantage : this stock of happiness , that was but now freely conferred upon him , is put into his hands under this condition , if he break his condition , he forfeits , and that most justly , his happiness . but yet if this law were beyond the capacity of his nature , then there might be some excuse of his disobedience : but as this happiness was fully commensurate to his nature , so was this law , which was the subject of his obedience . we shall therefore consider these three things : . what was the law of man's creation ? . whence the obligation of it ? . what the sanction or penalty ? . what the law was ? obedience was the duty of man to the will of his creator : the law was the specification of that will , in this or that particular command , or prohibition : the laws that god gave to man therefore were of two kinds : . such as did bear a kind of proportion or convenience to the nature of man : such are all those moral dictates , which we call laws of nature , as keeping of faith , worshipping god ; and most , if not all those precepts in the decalogue , are but expressions of these laws . these , though they have no obligation , but by the command of god , yet they have a kind of congruity with the very nature of man. . such as though they have their original justice of obligation upon the same ground as the former hath , viz. the subordination of the rational creature to the will of god , yet in hoc individuo , there doth not appear that congruity of nature of man with this command : such was the command of forbearing the forbidden fruit : and answerable to this , in all times , god hath been pleased to give commands of these two several kinds , gen. . . at the same time god forbids murder , which holds congruity with humane nature ; and eating of blood , which doth not appear to hold such congruity , gen. . . to abraham , walk before me , and be perfect , which is a rule of natural justice ; and a command of circumcision , the reason whereof doth not so naturally appear ; so to the jews , not only the moral law , but divers ceremonial rites , which have no such necessary conformity to reason . the reason of this , and why the first man's obedience was tried upon this precept , was because that in the obedience to such a command , is given the clearest and most free obedience to god ; for we hereby acknowledge his freedom to command what he pleaseth , and our just obligation to obey what he commands , meerly because he commands . now because it is impossible , that any law can bind , unless it hath some promulgation or discovery from him that gives it , or somewhat equivolent unto it , we are to consider , how these laws came to be published ? as for the latter ▪ it is most certain and clear , that it was by express injunction from god. and the lord god commanded man , saying , &c. whether this was by an audible voice , or by an immediate infusion of the knowledge of it into the mind , it will not be material to enquire : but certain it is , that in as much as the obligation of this precept doth not arise from any intrinsecal conformity of the thing to humane nature , there was an express injunction and command of god in it . but as touching the former , though they were discovered to man , to be the will of god , yet they did hold a kind of intrinsecal proportion and conformity to the very nature of men. and hence it is , that though by the fall , a general deficiency was in man , yet the tracks and foot-steps of those laws remain in his very constitution . though this cannot be the cause of their obligation , yet questionless , this was part of the means of their publication to man , rom. . . the gentiles not having the law , do by nature the things contained in the law. and although much were due to education , and tradition , and the course of god's providence in propagating the knowledge of the moral law , yet such a convenience it hath with the nature and use of men , that when they once come to an actual exercise of right reason , they have in all successions of times and places taken up those laws of nature , which we call the moral law , or the most parts of them . . touching the-obligation of these laws , it was twofold : . from the injunction and command of god , who had an universal , infinite , and unlimited power over his creature , and might most justly require his obedience . and into this power of god , together with his actual command or prohibition , is all the obligation of all laws , whether natural or positive , and of all inferiour laws , compacts , or agreements , to be resolved . and without the due consideration of this , mankind is loose . though the natural congruity of the moral law to the nature of man might be the means of its publication , it is the command of god , that is , and ever was , the cause of its obligation . . from the compact and stipulation of man. god put into man's hands a stock both of blessedness and liberty ; and though he might have commanded his creature , and it had bound eternally , yet , to add the greater engagement upon him , he enters into contract with him , concerning his obedience . hence it is called the covenant of works . and in all ensuing times , when it pleased god to reinforce the law of nature or obedience , he doth it by way of compact or covenant , as well as command ; to add another obligation as well of contract as duty . and from this grew the universality of the guilt that was contracted by disobedience : adam covenanted for him and his posterity , rom. . . as the obedience of christ is effectual for his seed , by way of contract and stipulation with god the father ; so was the disobedience of adam binding upon his seed , partly by reason of his contract and stipulation ; and so they are made there parallel . sed de hoc infra . . the sanction of the law given to adam . the violation of any law given by him , that hath power , contracts guilt , that is , obligation to punishment : the measure of this punishment is that sanction , which god did put upon the violation of this law , gen. . . in the day thou eatest , thou shalt surely die : herein are four particulars : . the offence , eating the forbidden fruit ; . the punishment , death ; . the time of the inflicting of it , in the day . . the extent of it , thou shalt die , &c. touching the first : the thing specially prohibited , was eating the forbidden fruit ; but that which was in the mind of god to enjoyn , was obedience to his command : and although this particular was by god made the experiment of man's obedience , yet questionless , the same injunction , and under the same penalty , was given to men , touching those other moral dictates , which were received , exod. . which lost not their obligation by the fall of man , no more than if he had continued in his integrity , gen. . . if thou dost not well , sin lieth at the door : and verse . cain acknowledgeth death to be the consequent of that guilt , which he contracted by his murder , every one that findeth me shall slay me : the like of lamech , verse . for the formality of any sin , as hath been before observed , consisteth in the disobedience of the will to the command of god : by one mans disobedience sin entred into the world. and as the object of mans obedience was whatsoever god had injoyned , so the disobedience to any one command had contracted the like guilt , and were under the like penalty as this , though this being purely a positive command , wherein only the obedience or disobedience of man could be seen , was that which is here mentioned , because that wherein he offended . . thou shalt die : god made not death , saith the wise man , wisd . . . but , death entred into the world by sin , rom. . . it imports three things : . a loss or loosning of that strictness of union which was between the body and soul , or temporal immortality . this is the argument that the apostle makes , that from the time of adam's transgression till moses , sin was in the world , because death reigned all that while : and in the place before mentioned , till sin the kingdom of death was not upon the earth : this immortality was not essential to the nature of man , but was freely super-added to it by the divine will upon those terms of obedience ; and he that gave it might with all imaginable justice give it upon what terms he pleaseth ; and he doth it upon terms of obedience ; obedience to himself , which but even now gave man his being , and might justly exact the utmost of his being ; obedience to a law most possible , easie , and quadrate to the powers and aids given to man ; obedience ingaged by a world of blessedness attending it , and an inevitable loss ensuing the breach of it : this was his vegetable loss . . a loss of that happiness , which accompanied this immortal being , in respect of his senses , viz. an uninterrupted stream of pleasure and contentment , and instead thereof shame , gen. . . pain , and slavery , verse . sorrow , verse . anxious and painful labour , verse . a curse upon the earth , verse . a loss of eden , verse . . the withdrawing and stopping of that stream of light and love , that passed between god and the soul of man ; which filled his reasonable faculties brimful of happiness and contentment ; and instead thereof , in the understanding , darkness , distractedness , a continued motion to know , and yet for want of light not knowing what to pursue , and therefore pursuing trifles and follies : in the will , loss of the good that it before injoyed , yet a craving appetite after somewhat , but it knows not what ; and to satisfie this unsatiable desire take● in whatsoever the suggestions of the world , flesh and the devil offers , fills it self with vanity , and then with vexation : in the affections , especially our love , it hath lost what did take up the whole vigour and comprehension of it , and what it loved it injoyed ; but now raves and boils like the sea after follies and changeable and unsatisfying pursuits : the conscience , that chamber of the soul , wherein the beams of the light and favour of the creator , and of the love and duty of the creature , met as it were in the point or angle of reflection , and carried those comfortable messages of sincerity and obedience of the soul to god , and delight and acceptance from god , to the soul , is now become the chamber of death , and , like the spleen to the body , the receptacle of the melancholy and sad convictions of a guilty and ungrateful soul , and of an injured and revenging god , and pre-apprehensions of farther misery : but if , in the midst of millions of miseries , he could see his creator inviting him to dependance and recumbance upon him , the miseries were nothing , they are born by his strength upon whom he leans : but when the lord of heaven shall give him a trembling heart , and failing of eyes , and sorrow of mind , as in that most lively expression he threatens the jews , deut. . , , &c. and when he comes to his creator , the last and supreme refuge of man , god himself shall write bitter things against him , and eternally reject him . here is the death of deaths : this , and much more than this , is included in that sanction , thou shalt surely die . and this appears to be a most just and righteous sanction . . thou : but we are taught , rom. . . by one man sin entred into the world , and death by sin , so death passed upon all men , for that all have sinned : here it is inquirable , . whether the guilt of adam 's sin did extend farther than adam's person ? and by what means or rule of justice that came to pass ? we must conclude in adam all sinned , rom. . . by one mans disobedience many were made sinners ; and as sin passed over all , so death passed over all . and this the apostle useth as the argument of the universality of sin , in the same place ; and , cor. . . for as in adam all died , so in christ all shall be made alive . the sin of adam was the sin of his posterity by a double means : . for that he contracted with god for him and his posterity ; and as in nature including , so in law personating them all . and in this respect , rom. . . he is stiled the figure of him that was to come : as christ contracted for his seed by faith , so adam contracted for his seed by nature . it is true , regularly the personal sin of the father , or of any person , is not charged upon his posterity : ezek. . . the soul that sinneth it shall die ; the son shall not bear the iniquity of the father ; conform to that law of god , deut. . . the children shall not be put to death for the father : but yet by way of covenant or contract , the child , as it may be interessed in the benefit of obedience , may contractively be sharer in the guilt and punishment of the father's disobedience . . for that by this his offence he contracted a loss of that natural disorder and deformity , which he propagated to his posterity ; and the constitution of adam's posterity after his fall , was of the very same distemper and corruption , that adam himself had contracted by his fall. and herein the case of adam differed from all mankind besides : the best of men born of adam hath the very same natural obliquity that the worst of adam's children hath , and if he traduce his nature to his child , he traduceth as good as he hath , or ever had : but that nature , which adam had , and was traducible to his posterity before his fall , though the same essentially which it was after in specie rationali , yet by the will and dispensation of god had been accompanied with those qualifications , that had put them in the same degree of blessedness and power of conserving it , that adam had : so then the sin of adam ingaged his posterity in the guilt : . by his personating of them ; . by his traducing corruption to them ; hence gen. . . every imagination of the heart of man was only evil continually . and as we by this see how adams sin was the sin of his posterity , so upon the same ground we see the justice of traducing the punishment to his posterity . by the law of nature and reason , the power of the father over his child , especially unborn , is the most absolute and natural power under god in the world ; so that even by the universal rule , among men especially , where another government is not sub-induced , he had the power over his life , his liberty , and his subsistence : man contracts for him and his posterity in a part of loss and benefit ; his posterity had a share in the latter in case of mans obedience , and it is reason he should bear a part in the former in case of disobedience : the sin of a publick person draws a punishment upon those whom he represents politically , as david's sin in numbring the people ; much more when to the political representation is added a natural inclusion : and thus he visits the iniquity of the fathers upon the the children , viz. when the father contracts for him and his children in a covenant of benefit and loss ; as he shews mercy unto thousands in them that love him ; the children of abraham , notwithstanding their own personal sins , had the benefit of that promise , which was made to abraham , because by way of covenant , gen. . . further the ingagement of the creator to his creature could not be farther than he himself pleased ; neither could man , or his posterity , challenge any farther degree or perfection of being , than god gave , and upon those terms only , upon which he gave it : if he had resumed it of his own will from man , or his posterity , after a day or a month , man had had that for which to be thankful in the enjoyment , not to murmur in the loss : but it was not so here , the stock of blessedness for man and his posterity is put into the hands of the father , while he had his posterity within himself ; and not only so , but put into his hands with a power to keep it for him and his posterity ; the father proves prodigal , and spends his stock , and if the child was so , he hath none to blame but the immediate author of his being : this is enough most clearly to interest the posterity of adam , at least in the punishment of loss of happiness and immortality , and those outward curses , which followed upon adam's nature , and the creatures , by adam's sin. . the time , in the day thou eatest . and this was put in execution the same day , as well as sentenced : the same day shame , and guilt , and fear fell upon him , gen. . . i heard thy voice and was afraid because i was naked : the same day shut out from the vision of god , and the place of his happiness ; verse . the same day set to his work , to till a cursed ground , with labour and sorrow , verse . so now we have seen man what he was , and what he lost : the next thing considerable is , how it could come to pass , that man , having such a portion of perfection , both in his faculties and fruitions , could be drawn to commit this sin upon terms of so great and visible disadvantage to himself and his posterity : negatively we say it was not any inherent corruption or malignancy in the nature of man , or any defect of what was necessary to his perseverance in his original righteousness ; for he was very created good : neither was it any predetermination that did necessitate him to fall ; for god , as he gave him a power to obey his will , and a law wherein to exercise that power , did leave him in the hands of his own will : as to suppose him necessitated to obey what god commanded could not stand with mans liberty , nor with the true nature of obedience , which doth necessarily suppose an intrinsecal power not to obey ; so to suppose him constrained to disobey ; could neither consist with that liberty , nor the purity or justice of god : god did foresee the fall of man in the counsel of his prescience , but did not fore-appoint it in the counsel of his predetermination : the rule of nature is , that whatsoever is , while it is , is necessarily : the offence of man , though it proceeded from his liberty , yet when it was , it was necessarily : and because all things , before they are , are present with god as if they were , and in the same degree as if they were , therefore it was in the same degree of fore-knowledge , as if it had been necessary ; and consequently the superstruction of all that counsel of god concerning man after his fall , was not taken up pro re nata , but was as ancient and as firm , as eternity it self : we find the fall of man attributed to these causes arising from these three , . the devil . . man. . god. . in the devil : a lapsed angel , and in respect of the excellency of his knowledge and spiritual being , had an advantage , and could out-act the reason of man , whose soul acts organically ; and therefore though man were created in the highest perfection incident to his nature , yet he might be over-match'd with the power and subtilty of that evil angel. he fitted his temptation to that which was most desirable , viz. knowledge : and this temptation took the greater impression , because in the command , as hath been observed , there was nothing but a pure experiment of man's obedience , and no rational incongruity of the eating of this fruit more than another : the strangeness of the command , and the severity of the penalty made the suggested advantage , that might come by this , the more credible : had he gone about to tempt man to blasphemy , to murder his wife , or any other sin , ( the breach whereof had been equally penal to this ) the incongruity of such acts to that natural law , which was connatural to him , had made the temptation fruitless : but that envious spirit did well know , that the obligation of every law was under the same penalty ; that this law , concerning the forbidden fruit , was most obnoxious to his temptation ; that the the desire of knowledge was the most prevalent inclination in man ; and so fits his temptation exactly , viz. that this command could have no other end or reason , than to fence man from such an advantage , as might make him yet more like his maker , ye shall be as gods , knowing good and evil. and the very same way he took with the second adam : his first temptation was in such a thing , that a man would wonder where the fault should be ; he was hungry , and in a wilderness , without bread ; nature could not subsist , and bread could not be had there , unless it were made ; yet our saviour , being better acquainted with the drift of his temptation , than was eve , rejected this as a temptation to a distrust of the providence of his father . . in man. . the finitude of his understanding : though he was created perfect , yet he was created finite : it could not match the sophistry of an angel. hence this sin of adam , is called beguiling and deceiving : the serpent beguiled me . . the liberty of his will , which , though he was created innocent , had nevertheless a power to offend : . the prevalence of his sensual appetite . but this came not in , till the field was almost lost : the temptation won upon the understanding and will , before the subsidiary aid of the sensual appetite did or could come in : the beauty of the fruit , and its goodness for food , was evident to man before ; but it durst not assail the command of god , till the understanding was deluded with an expectation of wisdom . . in god : there was nothing positive , but only putting of him wholly in his own power . doubtless he was not ignorant of the design of the serpent , and could have as effectually supplanted his endeavour by his special assistance , or by an angel as effectually have guarded man from that tree , as he did that other tree of life afterwards from man ; but he had made man perfect , he hath given him a command under a severe penalty , and hath given him power to obey it ; if he will believe his creator , and trust in him , he is safe ; if he will not , he may chuse , but is lost . see the congruity and difference in the temptation of the first and second adam : both tempted by the devil , that in a paradise , this in a desart ; that in his abundance , tempted with superfluity ; this in want , tempted with necessity ; both had absolute freedom of will , and both left to the strength of their own power , for the angels came not to minister to christ , till the devil had left him : but the latter adam in his temptation will not stir a grain from the command , the scriptum est of god , and the devil leaves him ; the former lets go his strength , the command of his creator , the lock of his strength , and is taken and overcome . and thus have we seen man in his glory , and in his ruine : the former , he did owe to the free bounty and goodness of god ; for how could that , which had not a being , till it was given him , deserve such a being ? the latter , he owes only to himself ; and how can he now expect a reparation ? he hath contracted a guilt , which as his future doing , or suffering , cannot expiate ; for this suffering is the necessary consequence , not the satisfaction of his guilt ; and this suffering must therefore be as everlasting as his being , because his guilt is as everlasting as his being : his doings , were they perfect , were but his duty , and therefore cannot expiate that guilt , which was contracted by the breach of that duty ; but could it be available to expiate his guilt , yet as his disobedience made him guilty , so it made him unable to perform his duty ; his intellectuals are deprived of that light , which he hath abused , and therefore lost ; his will corrupted and embased , in a subjection to his sensual appetite ; and this disobedience , accompanied with many aggravations , the least whereof might incense the very goodness and patience of his creator , beyond all hopes of mercy and atonement ; this disobedience against god , to whom he owed the most exact obedience ; he added ingratitude to his disobedience ; he disobeyed that god , from whom , but even now , he received his being , and such a being ; he added perverseness to his ingratitude , it was against such a command , which he might have kept , and needed not to have broken ; he added wantonness to his perverseness ; he disobeyed , when he had a stock of blessedness , as ample as his being was capable of ; he added treason to his wantonness , believing the voice of a creature , a creature that but now had revolted from his god , in a villainous imputation of god with falsity and envy : and how after all this , and infinitely more than this , can he expect any thing from his injured god , but what the severity of his justice can inflict ? if he meets with frowardness in the earth , distemper in the air , surprizals and inundations in the water , rebellion in the creatures , a snare in his table , treachery in his friend , scorn and oppression from his superiour , supplanting from his equal , envy and mischief from his inferiour , falsness and temptation from the wife of his bosom , rebellion from his children , vanity and disappointment in his purposes , diseases , distempers and infections in his body , madness and blindness in his understanding , perverseness in his will , tumult and confusion in his affections , guilt and preapprehensions of terrour in his conscience , death and dissolution of body and soul , and judgment , vengeance , hell , and yet eternity after all this : then let man know , that in all this , and that which is all this , and more than this , the aversion of the favour and light of the countenance of god , he eats but the fruit of his own ways : and thou , o god , art just when thou thus judgest ; and whatsoever is better than the worst of all this , to any of the children of men , is meer mercy , and more than their due . but if now in the midst of judgment , god remembers mercy ; and mankind being now condemned , and concluded under sin , if the merciful god , that at first gave being and blessing , shall , after we had spent that patrimony , and lost our selves , provide for our restitution ; that , when we of free-men , had made our selves slaves , and vessels of wrath , shall provide a means for our deliverance ; this engageth us to a higher degree , both of admiration and duty , than even our first creation did . this then is the next thing considerable , viz. the means and way of man's restitution . chap. v. of the restitution of man by christ . all mankind lay , by the fall , under guilt , which is an obligation to punishment , both of loss of happiness , and everlasting subjection both to temporal and eternal curse : and this estate of man and his posterity , even to the end of the world , was present in the infallible foresight of god from all eternity : in that consideration he had a kingdom , but over rebels and traitors ; and had everlasting cause of the execution of his justice and the power of his wrath , but nothing to deserve or draw out his mercy among all the sons of men , who were all present , and stood up together in his eternal foresight . thus man had , as far forth as was in him , disappointed the end of god in his creation , insomuch , that in the outward dispensation of god's providence , it seemed that he repented that he had made man on the earth , gen. . . but though man , as much as in him lay , had made himself an useless creature , and interrupted the possibility of attaining an end answerable to his being , yet god's counsel was not disappointed : but the great lord of his own free goodness , did in his eternal counsel fore-appoint some of lost men to remission of their sin , and eternal happiness in christ , by such means as he had before ordained to be effectual for that purpose . and this is the great discovery of the scripture , and contains that great business which man hath to do in this world , because it is that which concerns his great and everlasting end , without which , his very being is not only unprofitable , but miserable , and now comes to be consider'd . this then is the sum of all , that almighty god , out of his own free-will and goodness , did in his eternal counsel fore appoint some of lost mankind to remission of sin and guilt , and reconciliation , and eternal happiness in christ , by such means as he had before ordained in the same counsel to be effectual for that purpose . in this description we have these particulars to be sifted , and we have done our business . . what the motive of this purpose ; god's meer good will : . what the object of it ; some of mankind : . what the end of this counsel ; remission of sin , and restoration to happiness : . what the hand or immediate instrument of effecting it ; christ : . what those subordinate means of attaining it : . what the consequents of it . . touching the motive ; nothing at all meritorious in man , but only the good will of god , thus to select some out of the lost multitude of men to be vessels of mercy ▪ and this is that which is so often inculcated in the book of god , in all the successions of it , exod. . . i will be gracious to whom i will be gracious , and will shew mercy to whom i will shew mercy . so deut. . . moses's sad admonition to the jews , who in all things were typical : vnderstand therefore , that the lord thy god giveth thee not this good land for thy righteousness , for thou art a stiff-necked people . ezek. . . when i passed by thee , and saw thee polluted in thy own blood , i said unto thee , when thou wast in thy blood , live ? yea , i said unto thee , when thou wast in thy blood , live. isaiah . . i , even i am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins . luke . . and hast revealed them to babes : even so father , for so it seemed good in thy sight . ephes . . . when we were by nature children of wrath , even as others : but god , who is rich in mercy , for his great love , wherewith he hath loved us , even when we were dead in sins , hath quickned us together with christ : by grace are ye saved . tim. . . who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace ; which was given us in christ before the world began , but now made manifest by the appearing of christ . john . . here is love , not that we loved god , but that he loved us . ibid. . we love him , because he loved us first . rom. . . god commendeth his love towards us in that , while we were yet sinners , christ died for us . and indeed , it is impossible it should be otherwise : for the scripture hath concluded all under sin , galat. . . and we have shewed before an utter impossibility in man to extricate himself . the fore-appointing therefore of any to eternal life , could not be from any cause in the creature , meritoriously moving god to this mercy . the freedom and liberality of this purpose of god. . in respect of the elect : to take away all matter of boasting , ephes . . . to keep them humble , and to keep them thankful , that god may be all in all . it pleaseth the great god to order the execution of his counsels , touching man , that they are brought about , as with a powerful and irrisistible hand ; so they are brought about by such means , as is naturally suitable to the nature of man ; rationally and freely , psal . . thy people shall be willing in the day of thy power . now there cannot be a more engaging argument to humility and thankfulness , than the consideration of this free goodness of god , that when i had thrown away my happiness , lay in the common lump of condemned men , god should freely single me out among thousands that he passed by , and make me a vessel of mercy . and this doth most sweetly and effectually win upon the heart : so that the very consideration of this counsel of god , is a means to effect its execution , in putting the heart into such a frame , as is fit to receive the impressions of god's grace . . in respect of those that are omitted : the freedom of the choice , doth not in the least degree reflect upon the justice of god : he had no engagement to chuse any , but might most justly have let all lie under that sin and misery , into which we had cast our selves . if god be pleased to chuse any , it is the meer act of his grace : if he leaves any , he leaves them but in that condition , not in which he made them , but in which they made themselves . the act of his bounty to the elect , is without any injury to those he leaves : for neither could challenge any thing but misery as their right . . the object of this choice : . some are chosen from all eternity : the elect , according to the foreknowledge of god the father , pet. . . the foundation of god standeth sure , having this seal , the lord knoweth who are his , tim. . . these are those , for whom a kingdom was prepared from the foundation of the world , matth . . these are they , which by an eternal contract between god the father and his son , were given unto christ : i pray for them , which thou hast given me , for they are thine , john . , . . but some , and not all : many there are , that are not so much as called ; and of those that are called , yet few are chosen , matth. . . and this preterition of god putteth them not in any worse condition than it finds them . and indeed , this counsel of god is not so much as the potter's making some vessels to honour , some to dishonour : he made all vessels of honour , and men made themselves all vessels of dishonour : god in his mercy to restore some to become again vessels of honour : and this is without any injury to those that are omitted ; because they are continued to be but what they made themselves , and what they most freely desire still to be : thy destruction is from thy self , o jerusalem . . to what this election or choice is , or what is the end of this counsel of god : there is a twofold end in the counsel of god. . the end of intention ; subordinate , the good of his creature ; adequate , the good pleasure of his own will , or his own glory ; as to shew his wrath , and make his power known towards the vessels of wrath fitted for destruction , so to make known the riches of his glory in the vessels of mercy , which he had before prepared unto glory , rom. . . . the end in execution , or rather the subject matter of this counsel of god : it is the whole series , and all the conjunctures of all things conducing thereunto ; wherein the counsel of god doth not per saltum step from the fall to glory , but doth take in all those intermediate passages , which he hath by the same counsel , appointed to be the means of effecting it . . the great mystery of the incarnation , which is the cardo negotii , pet. . . who was fore-ordained before the foundation of the world , but was manifested in these last times . . effectual calling , by the word and spirit of god , rom. . . who are called according to his purpose . . the effectual assistance of the spirit of god , without which , it were impossible these dry bones should live , jer. . . i will put my law into their mind , and write them in their hearts . . holiness and sanctification , john. . . i have chosen you , and ordained you , that ye should bring forth fruit , ephes . . chosen to be holy , epes . . . created in christ unto good works , which god hath before ordained , that we should walk in them , rom. . , . conformity unto christ , and all linked together : glory to justification ; justification to calling ; calling to election . . in whom , or by whom , he hath elected us : christ . in this consists the greatest mystery that ever was , and of most concernment to mankind . and because it is impossible to attain to the knowledge of it , but by revelation from god himself , we must in this keep precisely to the word of god , where alone this mystery is by god ordinarily discovered : which is briefly thus much . almighty god in the creation of man , did primarily intend the glory of his own goodness , and the happiness of his creature ; and to that end , furnished him with such faculties and rules , as might conduct him to that happiness . man , being seduced , abused his liberty ; and by his disobedience violated that rule , and consequently in himself lost the acquisition of that happiness , to which he was created . yet this could not disappoint the purpose of god , who , with an eternal and indivisible act , did foresee all mankind in this miserable and lost condition , and appoint a way for his recovery . the way of man's recovery was by the eternal purpose , consultation , or contract , as i may call it , between the father , son , and eternal spirit , resolved to be , that the son of god should assume the nature of man into one person , by an ineffable generation , and that he should satisfie for the guilt of man's sin by his death . and because that the bare satisfaction for sin , could only exempt man from the deserved punishment of his sin , but could not restore him to that happiness , which he lost , by the same eternal covenant , the righteousness and obedience of christ , was to be accepted by god , as the righteousness of man ; that as in his sufferings he did bear the sin of man , to make satisfaction for the curse deserved , so by his obedience imputed unto man , man might acquire that happiness that he lost . to the end , that this satisfaction and righteousness might be effectually applied for the purposes above-mentioned , christ must , after this righteousness fulfilled , and this satisfaction made by his death , rise from death , ascend into heaven , and so continue as well the mediator of intercession , as he was before of satisfaction . though this righteousness , and satisfaction , were sufficient for the sins of all mankind , and accordingly freely propounded , yet it was effectual only for such , as should according to those immediate means , that god had fore-appointed to be useful for that purpose , sue forth the benefit of it . this is the sum of that great work of man's redemption , which the angels desire to look into ; pet. . . and is discovered to principalities and powers by the church , ephes . . . and therefore called , the manifold wisdom of god ; the mystery of christ , ephes . . . ephes . . . the mystery hid in god from the beginning of the world , ephes . . . the mystery of god , and of the father , and of christ , colos . . . colos . . . the mystery hid from ages and generations , but now made manifest to his saints , colos . . . the wisdom of god in a mystery ; the mystery of his will , cor. . . the revelation of the mystery kept secret since the world began , rom. . . the great mystery of godliness , god manifested in the flesh , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory , tim. . . the mystery of faith , tim. . . chap. vi. predictions and types of christ . yet this great mystery of christ was not kept so secret , but that , as the fruit of his mediation , preceeded his coming in the flesh , as shall be after shewn ; so some glimpses of this truth were discover'd to former generations , pet. . . of which salvation the prophets have enquired . ephes . . . foundation of the apostles and prophets , christ the corner-stone . we shall therefore , for the settling of our minds in this cardinal point , observe those predictions concerning christ in the old testament , and we shall find the old and new testament like the two cherubims upon the mercy seat , their faces looking one toward another , yet both of them toward the mercy seat ; and , as we have before noted , the old testament unriddling the difficulties of nature , so the new testament unriddling the old : the predictions of christ in the old testament , were of two kinds : prophetical , and typical : the prophetical predictions , to follow them in order of time : . the first and great publication of the gospel , though dark and mysterious , was that by god himself in paradise , gen. . . i will put enmity between thee and the woman , between thy seed and her seed : it shall break thy head , and thou shalt bruise his heel . this was not only fulfilled in that mystical woman , the church , and here , see revel . . . but also in christ : . he was the seed of the woman , and not of the man , luke . . he sent his son made of a woman , gal. . . the parallel observable : by the woman sin first came into the world and salvation . . it shall break thy head : he came to destroy the works of the devil , in his temptation . in his life , he bound the strong man , heb. . . destroyed him that had the power of death , that is the devil , matth. . . in his preaching , luk. . , . satan like lightning falling down from heaven ; in his death and resurrection , spoiling principalities and powers , and made a shew of them openly , and triumphing over them in it , colos . . ● . in his ascension , ephes . . . when he ascended up on high , he led captivity captive ; this captive taker is the devil , tim. . . in his members , ephes . . . we wrestle against principalities and powers , and it is our business to stand against the wiles of the devil , ibid. vers . . to resist him stedfastly in the faith , pet. . . in the dispensation of his government in his church and members , revel . . . michael and his angels fight with , and overcome the dragon and his angels : in his last and great judgment , revel . . . the devil cast into the lake of fire , john . . for this purpose was the son of god manifested , that he might destroy the works of the devil . . the next great promise of christ , was that which was made to abraham , that in him , gen. . . gen. . . that is , in his seed , gen. . . all nations of the earth should be blessed . this is applied to christ , galat. . . and afterwards to isaac , the son of the promise , was the same promise renewed and entailed , gen. . . and so exact was the great god of heaven in the fulfilling of his promise , that , until by a civil investiture , the right of primogeniture was translated from esau to jacob , first by the sale of his birth-right , gen. . . and then by the blessing , though surreptitiously by jacob , yet providentially by god , gen. . . this promise was not actually entailed upon jacob's line , gen. . . this patria potestas jacob likewise used upon his three eldest sons , reuben for his incest , simeon and levi for their murder , gen. . , . whereby judah became as it were , the first-born ; and therefore judah continually after , had the preheminence of primogeniture , viz. in the division of the land , numb . . . judah's commissioner first named : so in the alotment of the land of canaan , joshua . . judah had the preheminence in compleating the victory of canaan by the suffrage of god. judges . . and by the decision and prophecy of dying jacob , the regality , a right of primogenture , and the messiah entailed to that stock , gen. . the scepter shall not depart from judah , nor a law-giver from between his feet , until shiloh come ; and unto him shall the gathering of the people be : and hence he is called the lion of the tribe of judah , revel . ● . . this gathering of the people to him , was the calling of the gentiles to the knowledge of god in christ : and this was the star of jacob , which balaam , inspired against his will , prophesied of , numb . . . and this that great prophet which god promised by moses to raise up to stand between the majesty and glory of god , and the frailty of humane nature , deut. . . john . . the redeemer of job , job . . from the time of moses , the prophecies of christ are interrupted , and his time not specified ; but in him god was pleased to evidence it , first in his promise to him , sam. . . thy throne shall be established for ever : and this covenant touching christ , therefore called the sure mercies of david , isaiah . . again , isa . , . in that day there shall be a root of jesse , which shall stand for an ensign of the people : to it shall the gentiles seek , and his rest shall be glorious . and this was a known truth even among the unbelieving jews , matth. . . the learned doctors confessed , that christ was to be the son of david : this fulfilled in christ , acts . . of this man's seed hath god according to his promise raised unto israel a saviour , jesus , revel . . . the root of david . the place of his birth , mich. . . and thou bethlehem , &c. out of thee shall he come forth unto me , that is to be ruler in israel , whose goings forth have been from old , from everlasting : this bethlehem the city of david , sam. . . notoriously confessed among the jews , to be the place of the messias's birth , matth. . . the manner of his birth , a virgin shall bear a son , and shall call his name immanuel , isa . . . fulfilled , matth. . . and as in his name the union of the divine and humane nature is discovered , so more plainly , isa . . . his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace ; of the increase of his government and peace there shall be no end : peace proclaimed at his birth , luke . . on earth peace , good will towards men : his business peace , cor. . . god in christ , reconciling the world to himself : ephes . . . christ our peace : his gospel the gospel of peace : rom. . . ephes . . . peace his legacy : john . . peace his command , matth. . . blessed are the peace-makers . rom. . . live peaceably with all men . luke . , . into whatsoever house ye enter , first say , peace be to this house ; and if the son of peace be there , your peace shall rest upon it : and though our saviour professeth , matth. . . i came not to send peace , but a sword ; it is ex accidente , or eventu , by the malignity of our own nature , and the contestation of the devil to keep his possession against christ the right owner , and lord of man : his doctrine spiritual and powerful , isaiah . , . he shall not judge after the sight of his eyes , nor reprove after the hearing of his ears : he shall smite the earth with the rod of his mouth ; and with the breath of his lips shall he stay the wicked : the teaching of christ in the flesh as one having authority , and not as the scribes , matth. . . the breath or spirit of his mouth a consuming breath , thes . . . and hence rev. . . out of his mouth went a sharp two-edged sword : his sufferings , satisfaction , resurrection , intercession and reign in his church , that evangelical chapter , isaiah . a despised man ; rejected when barabbas and he in competition for life : we hid our faces from him ; forsaken and denied by his own disciples : acquainted with grief ; we often find him in tears , never in mirth : he hath born our griefs and carried our sorrows ; in his passion , when it eclipsed the light of his fathers countenance from him ; in his compassion , a merciful high priest , touched with our infirmities , heb. . wounded by the souldiers , by the nails for for our transgressions : by his stripes , when whipt by the souldiers , are we healed . yet this lamb dumb before his shearers , when pilate impiously interrogated him : he made his grave with the wicked , being crucified between thieves : and with the rich , in the garden of a rich and honourable joseph : yet , though his soul was made an offering for sin , he survived his own death , saw his seed , prolonged his days , and the pleasure of the almighty prospered in his hands : and the two and twentieth psalm penned , as if the passion of our saviour had been then acted : his cry , verse . my god , my god , why hast thou forsaken me ? the scorns of the beholders ; verse . all they that see me , laugh me to scorn , matth. . ver. . they that passed by , reviled him , wagging their heads : the very language of the reviling scribes , verse . fulfilled , matth. . . he trusted in god , that he would deliver him , &c. the manner of his death , verse the . they pierced my hands , and my feet : the sharing of his garments , verse . they parted my garments among them : again , in several other prophecies , the several occurrences of his life and death , gathered up by other prophets : he never appeared more regally and triumphantly , than in his voyage to jerusalem , matth. . . and that coming of his not without a prophecy , zach. . behold , thy king cometh unto thee meek , and sitting upon an ass : the price of judas's treason , and the imployment , zach. . . they weighed for my price thirty pieces of silver : the vinegar that he drank upon the cross , psal . . . and in my thirst they gave me vinegar to drink : the time of his birth and death , dan. . , . from the going forth of the command to restore and to build jerusalem , unto the messiah the prince , shall be seven weeks , and threescore and two weeks , the street shall be built again , and the wall , even in troublous times . and after threescore and two weeks shall the messiah be cut off , but not for himself ; and the people of the prince that shall come , shall destroy the city and sanctuary ; the desolation of jerusalem shortly following the death of our redeemer : the manner of the calculation hath been diversly conjectured , yet all concur to a very near projection of times : and lastly , that undeniable evident prophecy most clearly fulfilled through millions of difficulties to the eminent knowledge of god by christ ; a matter , that were there nothing else , were sufficient to convince all gainsaying . isa . . . to it shall the gentiles seek . isa . . . behold my servant , &c. he shall bring forth judgment to the gentiles , and verse , i will give thee for a covenant of the people , for a light of the gentiles . isa . . . i will give thee for a light to the gentiles , that thou mayest be my salvation unto the end of the earth . psal . . . his dominion shall be from sea to sea , and from the river unto the ends of the earth : and this began to be fulfilled in the homage of the wise men that came from the east , matth. . . in the diversity of tongues , acts . . in peter's vision , acts . . in paul and barnabas turning to the gentiles , acts . . and if a man do but consider the antiquity , and particularity , and positiveness of these prophecies ; the improbabilities of effecting it , in respect of the persons , who were to be converted , tenacious to their idolatry ; have a nation changed their gods ? the improbability in respect of the means , a company of poor , unlearned , persecuted apostles ; in respect of the religion whereunto to be called , to believe in a crucified saviour , whom they never saw ; a religion persecuted and condemned by the great masters of religion , scribes and pharisees , a religion promising nothing within the view of reason , or use of sense ; a religion that takes men off from all that , wherein men naturally repose their hopes and delights ; a religion opposed by the chiefest wits in the world , the philosophers and wise men ; a religion studied to be supprest by the greatest power , policies , and cruelties , that the world could afford , and yet for all this , to master all these difficulties , and bring into subjection the greatest part of the world for these sixteen hundred years , though i confess , not without mixtures of great corruptions , must wring from any reasonable man , an acknowledgment both of the great power and providence of god in the government of the world , and also of the truth of christ the messiah . . touching the typical predictions of christ , gen. . . the tree of life in the midst of the garden , which by the divine dispensation had that efficacy given to it , that it should seem by gen. . . if lapsed man had eat thereof , he had recovered his lost perpetuity . this was nothing else but christ , at least typically ; the wisdom of god , that the wisest of men called the tree of life , prov. . . this that tree of life in the midst of the paradise of god , revel . . . whose leaves were for the healing of the nations , revel . . . melchizedeck the priest of the most high god , gen. . . the type of christ's eternal priesthood , psal . . . thou art a priest for ever after the order of melchizedeck : and of his peaceable kingdom , king of salem , without beginning of days , or end of life , heb. . . the whole state of the jews , even from abraham , was in effect typical : abraham the father of the jews according to the flesh , the father of the faithful , as believing the promise , gal. . rom. . . sarah and agar typical of the church and the world , the flesh and the spirit , the covenant of the law and gospel , gal. . . circumcision typical of that of the heart , rom. . . their state in egypt typical : the passover , a most effectual type of christ , cor. . . christ the true passover : and therefore the sacrifice of christ and of the passover went together , matth. . eaten whole , exod. . not a bone of him to be broken ; eaten with bitter herbs , typifying repentance ; the blood sprinkled , secures from the wrath of god ; with hyssop , a cleansing herb , psal . . purge me with hyssop ; a feast as well as a sacrifice , john . . the manna a type of christ , who was that bread of god that came down from heaven , john . . the hidden manna , revel . . . the cloud and red sea , a type of baptism into christ , cor. . . the jews in egypt , like the state of the unconverted world : hence the world called spiritual egypt : in their passage out , they are entertained with a sacramental initiation ; they are militant in the wilderness of the world , triumphant in canaan , the rest : the water out of the rock , a type of christ , cor. . . that rock was christ . but principally the levitical law was a shadow of the good things to come in christ , heb. . . who was the end of the law. and as the judicial law among the jews , did not only contain precepts in themselves naturally good , but also typical and sacramental observations of that inward sanctification and frame of mind , that god required ; so the levitical law did not only contain precepts of that internal habitude of love , fear , and obedience unto god , admirably delivered through the whole book of deuteronomy , but also divers types and figures , which had a double use : . of evidencing the full obedience to those positive commands of god , because commanded by him : . figures of christ to come ; and of that frame and constitution of men and things in relation to him , as we may observe in divers particulars . . the covenant between god and israel , the stipulation on god's part , exod. . . if ye will obey my voice , and keep my covenant , ye shall be a peculiar treasure unto me above all people , and ye shall be unto me a kingdom of priests , and an holy nation . exod. . . behold i make a covenant : before all thy people i will do marvels , &c. the stipulation on the peoples part , exod. . . . . all that the lord hath spoken , we will do . this is that covenant which the lord made with the people in horeb , deut. . . and the tenor of this covenant renewed and explained , viz. blessing to obedience , and curses to disobedience , deut. . , &c. ye stand this day before the lord your god , that thou shouldest enter into covenant with ●he lord thy god , and into his oath , &c. accordingly in christ , a new covenant made , jer. . . heb. . . a new covenant , i will put my laws into their hearts , i will be to them a god , and they shall be to me a people . . as that covenant was mutual , consisted in somewhat promised by god , somewhat undertaken by the people , obedience to the law that god gave them ; so the covenant here is reciprocal . in the gospel of god , there is a double covenant : . a covenant between god the father and god the son ; that the son should take upon him flesh , and satisfie for the sins of the elect , psal . . . heb. . . a body hast thou prepared me : lo , i come to do thy will , o god ; on god's part a covenant , that those which should be so redeemed , should be given over to christ , and united unto him in the nearest relation that is possible , john . they , whom thou hast given me , verse . that they may be one in us . but of this more infra . . a covenant between god the father in christ with man ; and this is likewise reciprocal : on god's part to give remission of sins , and eternal life in christ to as many as lay hold of this covenant , john . . this is the will of him that sent me , that every one that believeth on me , should have everlasting life , and i will raise him up at the last day . ibid. . he that believeth on me , hath everlasting life , john . . john . . john . . rom. . . heb. . . and because he must make him a people , that may entertain the covenant , before he can have a reciprocal from them , god gives a heart to believe to those that are his , that so they may enter into covenant with god , john . . this is the work of god , that ye believe . verse . all that the father giveth me , shall come unto me . verse . no man can come unto me , except it be given of my father , ephes . . . this is the putting of the law in their hearts , heb. . . and this part of god's covenant is made rather for us , than with us , even with and in christ , in whom all the promises of god are yea , and amen , cor. . . for these promises are eternal promises , an eternal covenant given to christ for the elect ; even before they had a being , or could possibly receive them : on the part of the people of christ , there is likewise a covenant too , he hath given us commandments of obedience , john . ● . love one to another . ibid. verse . if ye love me , keep my commandments , john . . . . love to christ , perseverance , john . , . bringing forth fruit , ibid. . doing righteousness , john . . purifying our selves , john . , . . . crucifying affections and lusts , galat. . . zealous of good works , tit. . . . . thus god out of his free love , appoints us to eternal life in christ , freely gives christ to be the purchace of it , freely promiseth life for us in him through faith , freely gives us faith to come to him , which when it is wrought , our covenant again with god , is but to return a fruit of his own grace . true faith in christ , cannot be without a sense of this love of god , nor that without a return of love to him again , nor that without a care to walk according to his will , for if ye love me , ye will keep my commandments : and yet he is pleased to accept and reward the work of his own free grace , as the return of us poor and weak men. . this covenant was ordained in the hands of a mediator , gal. . . moses alone came near the lord , and told the people all the words of the lord , and the people answered with one voice , all the words which the lord hath said , will we do , exod. . . the second covenant ordained likewise in the hands of a mediator , even christ , heb. . . jesus the mediator of the new covenant . . the first covenant sealed with blood , exod. . . moses took the blood , and sprinkled on the people , and said , behold the blood of the covenant : thus likewise christ sealed the second covenant with his blood , heb. . . and therefore called the blood of the covenant , heb. . . the blood of the everlasting covenant , heb. . . and the sprinkling of the blood of jesus christ . pet. . . and the blood of sprinking . god in his wisdom took a special care ; and set a special value upon the blood even of beasts , both in the levitical , and in the law given to noah , because the seal of life , and therefore prohibited the use of it in any thing below his own service , gen. . . levit. . . yet in his service injoyned to the jews , all their consecrations , of covenant , people , priests , altars , sanctuary , vessels , at once to prefigure the sacrifice of christ , and the deep dye of the guilt of sin , heb. . . without shedding of blood is no remission . heb. . . the blood of the everlasting covenant . . in the holy vessels : the ark , a special sign of god's presence , therefore called the glory of israel , sam. . . this called the ark of the covenant , or the ark of the testimony , jos . . . wherein was placed the testimony , viz. the two tables . exod. . . the pot of manna , and aaron's rod ; these being for testimonials to their posterity of the covenant , power , and goodness of god. as in this ark the covenant of god was placed , so christ was the ark of the second covenant , in whom it was made and conserved , the receptacle of the fulness of the mercies of god , colos . . . for it pleased the father that in him should all fulness dwell . colos . . . in whom are hid all the treasures of wisdom and knowledge . over this ark was placed the mercy seat , the only place from which god appointed to meet with moses , and from thence to discover his counsels to him , gen. . , . the only seat of god's mercy to mankind , is to be found in christ : and to this fabrick of the mercy seat with cherubims looking into it , is that expression of peter touching the mystery of christ , pet. . . which things the angels desire to look into . and all this within the veil : the great covenant for the redemption of man , made from eternity , was within the veil , before christ appeared in the flesh . these were placed within the ve●l , in the most holy place . there were three rooms in the tabernacle : . the most holy place , wherein the ark stood , and the mercy seat over it , divided by the veil from the rest of the tabernacle , exod. . . wherein the high priest entered but once a year at the time of the solemn atonement , exod. . . levit. . . . heb. . . the next were the sanctuary , wherein were the golden altar of incense placed before the veil , exod. . . . . the golden table , whereupon was set the shew bread , placed on the north side of the sanctuary , ibid. verse . and the golden candlestick , placed on the south side of the sanctuary . ibid. verse . then there was the court of the tabernacle , where the altar for burnt-offerings was placed . and by the door of the tabernacle , is intended without the door of the tabernacle , which the rather appears , because the laver of brass was put between the altar and the door of the congregation . and all these are likewise shadows of christ . and because we find the veil to be expresly called the humane nature of christ , heb. . . and therefore at the death of christ the veil rent , matth. . . we may justly conceive the vessels , that were contained in the sanctuary , to represent christ in the business of his mediatorship , which principally is applicable to him as he was man : . the altar of incense made of pure gold , upon which was to be offered a perpetual incense before the lord throughout their generations , exod. . . and this was placed before the veil by the ark and the mercy seat , and a peculiar incense to be used in it , that no man might make the like , exod. . . this doth clearly typifie the continual intercession of christ , who ceaseth not to make intercession for us , heb. . . and no other mediation but his must be used , he is the only name . this imports that priestly office of christ . . the table of shew-bread made also of pure gold , and a crown of gold round about , exod. . . and shew-bread set upon the table before god always , importing as well that regal office of christ in his church , as that fulness of all spiritual blessings which is in him : and therefore he doth not unusually stile himself the bread of life , and the bread that came down from heaven , john . . the magazine and store of all provisions for the necessities and wants of all that believe in him , colos . . . for it pleased the father , that in him should all fulness dwell . . the golden candlestick having seven branches , whereon were seven lamps , which were to give light in the sanctuary , exod . . this doth most clearly typifie that prophetick office of christ , who was the light of men , john . . john . . and these were the three great utensils of the sanctuary , which questionless were significative of more than to be b●re ornaments , otherwise there had not lain so special a charge upon moses , exod. . . to follow precisely his pattern : and the rather we may collect these significations of them , in respect of the place where they were set , viz. not in the holiest of all , the type of heaven ; but in the sanctuary , the type of the church , these offices principally relating to the church . cor. . the light of the knowledge of the glory of god in the face of christ . to this we may add the holy oyl , which was to sanctifie all the vessels , priests , and tabernacle , exod. . , &c. this signifying that unction of the spirit of god , which , as in a special measure it was poured out upon christ , who was anointed with the oyl of gladness above his fellows , heb. . . so the same anointing from above , is that which sanctifies both the services and persons of his church . and hence it is called pouring out his spirit , acts . . shedding on us his spirit , t it . . and the spirit of unction , john . . he which anointed us is god , ● cor. . . john . . the anointing that teacheth us all things , john . . the unction from the holy one. these were the vessels within the sanctuary : the special vessels without were the altar of burnt-offerings , and the laver placed between the tent and the altar , exod. . , . the altar of burnt-offerings , a type of christ , heb. . . the alar of his divine nature , that sanctified the offering , &c. whatsoever toucheth it shall be holy , exod. . . this altar placed without the tabernacle in the court of the tabernacle , where all the people came , typifying that universal exhibition of this sacrifice to all , and that the initiation of every man into the favour and presence of god , was to be through this altar . god exhibited himself to the priest and moses over the mercy seat , which was at the door of the most holy ; but to all the people the place of the manifestation of his presence , was at the door of the tabernacle over this altar , exod. . , . and there will i meet with the children of israel : and the suffering of christ without the gate , was not without some allusion to the placing of this altar without the tabernacle , vide heb. . . and as the situation of the altar , so the sacrifice upon this altar , not without a mystery ; for besides those many sacrifices , which were diversified according to the several natures of the occasion , here was one sacrifice appropriate to this altar , the continual burnt-offering , a lamb of the first year in the morning , a lamb of the first year at even , exod. . . numb . . . and the spirit of truth takes up this description of christ more frequently than any , john . . behold the lamb of god , that taketh away the sins of the world , pet. . . redeemed with the precious blood of christ , as of a lamb without blemish or spot , revel . . . the lamb that was slain , &c. revel . . . the lamb slain from the foundation of the world . and between this altar and the sanctuary stood the laver of brass , not only typifying the sacramental initiation by baptism ; but that purity and cleansing , that is required of all those that partake of this altar before they enter into the sanctuary , john . . except a man be born of water and of the spirit , he cannot enter into the kingdom of god : as the blood of christ cleanseth from the guilt of our sin , so it cleanseth us from the power of our sin , before we are to expect an admission into the sanctuary : it was as well water to cleanse , as bloud to expiate . . the typifying of christ in the priesthood of aaron and his successors , high priests : divers of the ceremonies , especially in the consecration of them , were meerly relative to their natural pollutions ▪ and the cleansing of them , heb. . offering sacrifices first for their own sins ; such was the sin-offering , levit. . . levit. . ● . others in reference to their service , and designation thereunto , and exercise thereof ; as , their washing with water , levit. . . their anointing with the holy oyl . ibid. verse . the ram of consecration . ibid. verse . their residence at the door of the tabernacle , seven days . ibid. verse . and some parts of his garments : but there were some things that in a special manner were typical of christ . . the breast-plate of aaron , bearing the names of the children of israel , called the breast-plate of judgement , exod. . . and aaron shall bear the names of the children of israel in the breast-plate of judgment when he goeth into the holy place , for a memorial before the lord continually : importing not only the nearness of the church , and redeemed of christ unto him , but also his continual presenting of their names , their persons , in his righteousness before his father . . the plate of gold upon the mitre , engraven with , holiness to the lord , exod. . . and it shall be upon aaron's forehead , that aaron may bear the iniquity of their holy things , that they may be accepted before the lord. as our persons are accepted by god in the righteousness of christ presented for them to his father ; so our services are accepted in the strength of the same mediation , christ presenting our prayers and services to his father , discharged of those sins and defects , with which they are mingled as they come from us . . his solemn atonement , when he entred into the holy of holies , levit. . wherein we shall observe , . a most special reconsecration almost of all the things incident to that service before it was performed : the priest was to make an atonement for himself by the blood of the bullock verse . and for the altar , verse . which signifie that purification of the humane nature of christ from all sin original and actual ; from all sin even in his conception , that so he might be a fit high priest heb. . . for such a high priest became us , who is holy , harmless , vndefiled , separate from sinners , and made higher than the heavens . the difference was this , aaron , notwithstanding his first consecration to his office , needed a new atonement when he entred into the holy of holies , and exercised that high type of christ's ascension and intercession : but christ , being once consecrate , needed no new consecration , heb. . . for the law maketh men high priests which have infirmities , but the word of the oath , which was since the law , maketh the son , who is consecrated for evermore . . this was to be done but once in the year . some services had frequent iterations , but those special services , that were but once in the year , were types of those things that were to be done but once , though remembred yearly ; such was the killing of the passover : christ by one offering hath perfected them that are sanctified , heb. . . . this great atonement not made but by blood , heb. . . the high priest entred not without blood , livit. . and this atonement was to be made upon the horns of the altar , levit. . . viz. the golden altar of incense exod. . . hence christ called the blood of sprinkling , hebr. . . the offering , that was to be used in this solemn atonement , for so much as concerned the sins of the people were two goats , which were to be presented before the lord , at the door of the tabernacle , levit. . . and lots to be cast , one for the lord , the other for the scape-goat : the former was to be the sin-offering for the people , and his blood to be brought within the veil ; verse . and the other was to bear the iniquity of the children of israel , but to be sent into the wilderness . ibid. vers . . although in the sacrifice of christ his body only died , and his soul escaped , yet both were but one sacrifice ; he did bear our sins in both ; his soul was heavy unto death , as well as his body crucified ; and as god had prepared him a body in order to this sacrifice , heb. . . so he made his soul an offering for sin , isa . . . . as after all this , the priest entred into the most holy , and presented this blood of reconciliation before the mercy seat , and no man was to be in the tabernacle when he goeth in , levit. . . so christ , having trodden alone the wine press of his father's wrath , isaiah . . is entred into the holy place , not made with hands , now to appear in the presence of god for us , hebr. . . and as the people did representatively , by their mediatour aaron , pass into the holiest , so our high priest hath consecrated for us access into the holiest by a new and living way , through the veil of his flesh , hebr. . . who , as he is our advocate with the father , john . . to bear our names before him , as the high priest did the names of israel ; to present his own blood before the father of mercy , as the high priest did the blood of the sin-offering before the mercy seat ; to bear the iniquity of our holy things , as the high priest did upon his forehead : so likewise to present our prayers to the father , ephes . . . through him we have access by one spirit unto the father . chap. vii . of the efficacy of the satisfaction of christ , and the congruity of it to right reason . thus for the settling of our minds in the truth of christ , we have considered of those clear prophecies and types of christ in the old testament : we now come to consider some particulars concerning this great work of our redemption . . wherein consists the efficacy and virtue of christ's mediation and sacrifice . . how it was effected . wherein we shall consider , . his satisfaction . . the application of this satisfaction , in reference to the father , his intercession ; in reference to us , his word , and spirit . . the effects and consequents of it . . the efficacy of this satisfaction consists in that free acceptance by god of this sacrifice of christ , as a satisfaction for the sins of his elect , and to be the price of the inheritance thereby purchased for them , by an eternal contract between the father and the son : for otherwise it were impossible of its own nature , that the sacrifice of one could expiate for the sin of another . the tenor of this great covenant between god and christ was that the son should take upon him flesh , should fullfil the law of our creation , should suffer death , and rise again , and that almighty god would accept this as the satisfaction for the sins of the righteous , and as the price of eternal life for as many as should believe in him : this is effectually set forth by the word of truth it self , john . , , , . all that the father giveth me shall come unto me , and him that cometh to me , i will in no wise cast out ; for i came down from heaven not to do my own will , but the will of him that sent me ; and this is the father's will that hath sent me , that of all which he hath given me , i should lose nothing , but should raise it up again at the last day : and this is the will of him that sent me , that every one which seeth the son , and believeth on him , may have everlasting life , and i will raise him up at the last day : it is the will of god , which is nothing but the acceptaton of god : john . . he sent his son to be the propitiation for our sins : his sending was his acceptation . isa . . . when thou shalt make his soul an offering for sin : there was the acceptation of the father : again on the son's part : psal . . , ● . burnt-offering and sin-offering hast thou not re●uired : then said i , lo , i come . and the same word of truth that tells us , john . . that god gave his only begotten son , tells us again , john . , . i lay d●wn my life that i may take it up again . and this susception of christ and acceptation of god , though we represent it to our selves under several notions , yet it was one indivisible and eternal counsel of the divine majesty : acts . . him being delivered by the determinate counsel and fore knowledge of god : and this purpose and counsel of his only the proceed of his eternal and free love : so god loved the world . john . . in this was manifested the love of god towards us , because he sent , &c. but could the pardon of man's sin and his attaining of happiness be had at no lower a rate ? could not god have freely forgiven the one , and given the other without this great mixing of heaven and earth in this wonderful mystery of the sacrifice of the son of god ? as the original resolution of all the works and counsels of god must be into his own good pleasure , so especially of this : ephes . . . he hath predestinated us to the adoption of children by jesus christ to himself , according to the good pleasure of his will. yet we do find some congruity of right reason in this course of man's redemption . . to magnifie to all the world the glory of his free grace ; ephes . . . and to take away all possibility of boasting in the subject of this redemption : ephes . . . by grace are ye saved through faith , and that not of your selves ; it is the gift of god , not of works , lest any man should boast . cor. . . that no flesh should glory in his presence . the dependence that all creatures , especially man , have upon the creator , both in their being and perfection , doth most justly and reasonably challenge from the reasonable creature , a free retribution of acknowledgment of his dependence upon the goodness of god ; and it is an affection of the greatest congruity that is imaginable : yet we see how soon man forgot that duty , and would be independent upon his lord. now when man had concluded all his posterity under sin , then for god freely to give such a price of redemption , as it magnifies the freeness and bounty of his goodness , so it doth ingage lapsed man to the everlasting acknowledgment of the free grace of god in restoring him , that so god may be all in all . . to magnifie the exquisiteness of his justice : in that dreadful proclamation of the name of god , exod. . , . we find a strange mixture of his mercy and justice : forgiving iniquity , transgression and sin , and that will by no means clear the guilty : and both parts essential to his name . such a way then must be for man's restoration that may evidence his mercy in pardoning , as well as his justice in punishing sin : christ was made sin for us , who knew no sin , that we might be made the righteousness of god in him , cor. . . and being made sin for us , was likewise made a curse for us , galat. . . here we have him pardoning iniquity , transgression and sin of men , and yet not sparing his own son when he bore the imputed guilt of our sins . . to magnifie the glory of his wisdom . the admirable fabrick of the world speaks abundantly the wisdom of our creator ; but all this was inferiour and subservient unto this great business : cor. . . christ the power of god and the wisdom of god : pet. . . a business for the inquiry and speculation of angels , ephes . . . the manifold wisdom of god : the end of the creation , colos . . . all things created by him and for him , colos . . . to reconcile all things to himself , whether they be things in heaven , or things in earth , ephes . . . that he might gather together in one all things in christ . the sum of this mystery we have , tim. . . god manifested in the flesh justified in the spirit , seen of angels , preached to the gentiles , believed on in the world , received into glory . in this great frame of man's redemption , we see the counsel of god strangely executed , his ancient promises fulfilled , the shadows and types of the law unveiled , the breach of the righteous law of god punished , the righteousness thereof fulfilled , the justice of god satisfied , his mercy glorified , his creature pardoned , justified , glorified ; all those difficulties , intricacies , and confusions , which came into the world by the sin of man ▪ extricated , ordered , and salved ; the even seeming disappointments and frustrations of the love of god to man , and the glory of god in him , improved to the higher manifestation both of his love and glory . this is the lord 's doing , and let it ever be marvellous in our eyes . . the congruity of it , even to that nature that is in man. the great god could have over-ruled his creature to his own will by his own power ; but he rather chuseth to bring him up unto him by such means as are congruous to the nature of his creature , and let in a supernatural light and life by natural means and instruments . the son of god takes upon him flesh , and in his flesh reveals the way and means of life : john . . that which was from the beginning , which we have heard ; which we have seen with our eyes , which we have looked upon , &c. in this flesh he evidenceth his love to mankind , suffers , dies for them . as the discovery of the truth by him was most proportionable to our manner of understanding , so was that love which he shewed to us most winning upon our wills : in this is the love of god made manifest , that when we were enemies christ died for us : greater love than this , sheweth no man. thus he winneth us with the cords of love , and maketh us willing in the day of his power , especially when this light and love is carried home to the heart with the strength of his own powerful spirit . man is a compounded creature of senses , passions , and spirit ; and though his excellence consist in the latter , and to the higher perfection he attains , the more spiritual he is ; yet as he owes even the service of his more inferiour faculties to his lord , so they were not uselesly placed in him , even in reference to his supreme end : there is the excess , usually man is inordinate in the former , especially his senses , and that is much evidenced by the proneness of man to idolatry and sensual worship , exod. . . make us gods that may go before us : this malady the wise god , that knows our frame , doth not only cure with severe comminations and prohibitions , but diverts it : he gave the jews outward sacrifices and observations ; he hath given us christians his image in his son , to divert us from idolatry ; his love and compassion revealed even in our own flesh , to take up our affections ; and yet by these leads us up to a higher pitch , john . . even by sensual objects and expressions he leads up to spiritual : it is the spirit that quickens , the flesh profiteth nothing : the words that i speak unto you , they are spirit , and they are life . and this is most evident in the whole life of christ ; for though he still winds up his auditors to the high and spiritual conceptions , yet he is contented to use those motives that work upon the senses and passions : miracles , tears , parables , importunities , signs , diversity of tongues , visions of angels , sensual convictions to thomas , john . . reach hither thy finger , and behold my hands : and to all his disciples , luke . . behold my hands and my feet , that it is i my self . thus , although the power of god could have wrought his work in his by an immediate hand , he rather chuseth such means as may bear congruity with the humane and reasonable nature of his reasonable creatures . chap. viii . of the great work of our redemption , what it is ; how effected ; and for whom . now we come to consider the great work it self of our redemption by christ : . what it is ? . how effected ? . for whom ? . how applyed ? . the effects wrought by it . . for the first : man , by his sin incurred a guilt which bound him over , . to a necessity of losing the favour and presence of god , which was to be attained and kept only by obedience ; . to a necessity of undergoing the wrath of god as the just reward of his disobedience . that redemption that we now consider , must supply both these . . there must be a deliverance from that wrath , which was justly sentenced upon man for his disobedience : and because it is impossible that the punishment could be removed , unless the guilt were likewise removed , some course must be taken to remove that guilt : and because the guilt of any one offence doth everlastingly disable that person , that hath contracted it , to avoid or expiate it ; and puts it wholly and everlastingly in the power of that person that is offended , to be judge of his own satisfaction ; for if it were imaginable , that an offender could for the future as far out act his duty , as in his offence he came short of it , it is not conceptible to be satisfactory without the acceptation of him that is offended : hence it is , that unless our offended creator , to whom we owe our obedience to the utmost extent of our beings , accept a satisfaction for our guilt , it is not possible , nor imaginable , that the guilt of any one sin can receive any expiation . it is true , he might have released it of his absolute power without any satisfaction , but that he would not do , as is before shewen ; then that he accepted any satisfaction it is a wonder of mercy ; but that he should propound it himself , and such a satisfaction as christ , and to accept it , it is a wonder of wonders . and for this reason the foundation of our redemption is ever attributed to the love of god : john . . behold what manner of love the father hath bestowed upon us . john . . in this was manifested the love of god towards us , because god sent his only begotten son into the world , that we might live through him . cor. . . god was in christ reconciling the world unto himself , not imputing their trespasses to them : the very foundation of man's redemption from his guilt and punishment by christ , was the love of god in sending , and accepting his son's satisfaction . . but if we had only a remission of our guilt , though that might have removed our punishment , it had not cured our loss : therefore to set man right , there must not only be the removal of the wrath of god , which made us miserable , but his favour and reconciliation , without which we could not be happy . and because , though our debt were paid , yet we could never come to the favour and acceptance of god , unless his image , the rule which he planted in man to attain happiness , were again restored to man : and because that is impossible for us to do , we by our sin contracted blindness as well as guilt , and weakness as well as blindness : and therefore as we must up to our creator for acceptation of satisfaction for our guilt , so we must to him to provide our righteousness . though we had found christ sin for us , cor. . . and christ a curse for us , gal. . . before we could be delivered from our curse ; so had we found that we had been still short of our happiness , unless we had also found him as well our righteousness as our redemption , cor. . . as well our victory , cor. . . as our deliverer from the wrath to come , thes . . . as well our life , colos . . . as our deliverance from death ; as well our purifier as our redemption from iniquity , tit. . . as well our peace , ephes . . . as our price ; as well the price of our purchased inheritance , as the price of our ransom , cor. . . as well our translator into his own kingdom as the deliverer from the power of darkness , colos . . . and this , as the former , we owe likewise in the original and foundation of it to the free love and acceptation of god , cor. . . christ of god is made righteousness , and therefore called the righteousness of god by faith , phil. . . without this free love of god , as it is impossible to imagine a mediator between god and man , so much more is it impossible to imagine how the righteousness of that mediator should be the righteousness of a guilty sinful man : our redemption and salvation by christ hath its original and strength from the free love and acceptation of god. . how this redemption and salvation was immediately effected : which was thus : the eternal word took upon him the nature of man in the unity of one person , and in our nature did fulfil that righteousness , which we were bound to fulfil , and did undertake take our guilt , and underwent the punishment due to that guilt , which was accepted of god as the satisfaction for the sins of the elect , for the remission of their sins ; and his righteousness accepted as the righteousness of those , for whom he so satisfied ; whereby he did not only abolish death ( the curse due to our sins ) but brought life and immortality to light , tim. . . this truth we shall set down in these several positions . that christ the mediator was perfect god , the eternal begotten son of god , one eternal essence with the father : his name , isa . . . the mighty god , the everlasting father : matth. . . emmanuel . matth. . . thou art christ the son of the living god , that great confession of peter asserted by christ himself : john . . the word was god , and the word was made flesh : john . . i and the father are one : john . . glorifie me with thy own self , with that glory which i had with thee before the world was : john . . ●e that hath seen me hath seen the father : tim. . . god manifest in the flesh : tim. . . king of kings , and lord of lords : heb. . . the brightness of the father's glory , and the express image of his person : colos . . ● , . the image of the invisible god by whom all things were created and consist : colos . . . in him dwelleth all the fulness of the godhead bodily : phil. . . being in the form of god , thought it no robbery to be equal with god : acts . . ye are redeemed with the blood of god : john . . before abraham was i am : and those speeches of our saviour which seem to import an inequality between the father and the son , are not to be understood in reference to this nature of christ ; but in reference to his office of mediator , or to his person in reference to the humane nature : john . . ye would rejoyce , because i say i go to my father , for my father is greater than i : for as the divine nature of christ was never disjoyned from the father , so it went not to him ; consequently my father is greater than i , must be spoken in reference to him under that nature , which was , to go to the father . . that christ was perfect man , consisting of a reasonable soul : matth. . . my soul is exceeding sorrowful , even unto death : and of a humane body , even after his resurrection : luke . . a spirit hath not flesh and bones , as ye see me have : and this humane nature subject to natural passions : he was sorrowful , hungry , sensible of pain ; and heb. . . tempted in all things as we are , yet without sin : he was subject to the infirmities of our nature , not to the distempers of our nature . this humane nature he took of the virgin mary , and so was truly the seed of abraham : but this by a miraculous procreation by the immediate power of god , matth. . . and that without the contagion or guilt of any sin : as he did no sin , nor guile was found in his mouth , pet. . . so he knew no sin , cor. . . and if he had had any guilt of his own , then he could not have been a fit sacrifice or priest for us , pet. . . a lamb without spot or blemish : heb. . . for such a high-priest became us , who is holy , harmless , undefiled , &c. . that both these natures were united in the person of christ our mediator , yet without any confusion of natures , and the conjunction so strict , that in both natures he was but one mediator . and hence it is , that many of those things that were properly to be attributed to one nature , and not to the other , are affirmed of the person of christ , under the notion proper to the other nature of christ : ( acts . . ) ye are redeemed with the blood of god : there the act of the humane nature is attributed to the person of christ in the notion of the divine nature : again , john . . no man hath ascended into heaven , but he that came down from heaven , even the son of man , which is in heaven , yet that nature of the son of man was not then in heaven : but so strict is this personal union , that whatsoever is affirmed concerning one nature , may be affirmed of the whole person of the mediator ; but yet so distinct are the natures that nothing that is affirmed concerning one nature can be affirmed of the other nature : the eternal son of god dyed for us , but the deity of the son of god dyed not : herein we therefore conclude , . that both natures were united into one person . . that both natures thus united made up but one mediatour , and so both natures united into one office , as well as into one person . . that notwithstanding the uniting of both natures into one person and office , yet are there acts or things that properly belong to one nature , which do not belong to the other : thus the father is said to be greater than the son , john . . in reference to his humane nature : mark . . but of that day and hour knoweth no man , no not the angels which are in heaven , neither the son , but the father : for although the natures were united in one person , yet it is not imaginable that the fullness of the divine nature was communicated to the humane ; for that were to make the humane nature of christ infinite , and not so much assumed unto as converted into the divine nature ; and then it had been impossible he could have suffered , or have had any eclipse of the light of his fathers countenance , as he did in his bitter cry upon the cross ; at which time without all question there was not nor could be any intermission of communion between the divine nature of christ and his father : so in his suffering his humane nature only suffered . . although the sufferings and actions of his humane nature were not to be attributed to his divine nature , yet they are to be attributed to the whole person of christ ; for the union of both natures in one person , added that invaluable value even to the sufferings and actions properly attributable to his humane nature : the man christ was the offering , but the god christ was the altar , that sanctified that offering ; for had not the divine nature added that value to his righteousness and death , it had been impossible that it could be meritorious ; the death of a most innocent person may bring a guilt upon them that inflict it , not a merit for another unless , cloathed with a higher worth than innocence . . that there was a necessity that christ should have both natures , and both natures thus united in one person : this includes three necessities . . the necessity of an humane nature . it is true , that god could of his absolute power have restored man without the intervention of any thing but his own will : but as in all his works he holds such a course , as his wisdom , goodness , and justice are conspicuous and legible , so especially in this excellent work of our redemption there is an admirable order and congruity in all the passages of it . the children of adam had a threefold union in him : a specifical union , as being of the same specifical nature with him ; a virtual union , being all included in him ; and a representative union in that great covenant of nature , which adam made with his creator : and so all partaked of the consequences of his disobedience : death went over all , cor. . , . as in adam all die , so in christ shall all be made alive : there was therefore an union of natures between the redeemer and redeemed , heb. . , . for verily he took not on him the nature of angels , but the seed of abraham : wherefore it beh●ved him to be in all things like unto his brethren , &c. there is likewise a virtual and representative union between the redeemer and redeemed : and this could not have been without that natural union which was between them , though not merely by it , as shall appear hereafter ; hence christ and his church one body , rom. . . cor. . , . ephes . . . colos . . . they grow up into him in all things , ephes . . . by virtue of this union it is that when christ being made sin for us was crucified , our old man was crucified with him , rom. . . the same spirit that quickened christ quickeneth us to the first resurrection , rom. . . and to the second resurrection , cor. . . they are sons and heirs of god by virtue of this union , rom. . . gal. . . their afflictions fill up the measure of christ's afflictions , colos . . . and he reckons their sufferings his , and compassions to them esteemed as done to to him , matth. . . their union to the father is through their union to him , which is one with the father , john . , . that they may be one , as we are one : i in them and they in me . now though it is certain , that this union groweth by another means than the bare conjunction of our nature , yet here is the congruity : christ is united unto us by our nature , we to him by his spirit : so that the unity of nature with us holds a congruity with that union which was between the first adam and us . again such was the will of god , that the expiation of our sins should not be without a sacrifice , heb. . . without shedding of blood no remission : it was necessary therefore that he should have a body prepared him , which , might be a sacrifice for sin . again we see in all the works of god , though he was at his pleasure to interpose his own immediate power , yet he useth means con natural to the subject upon which he works : and hence it is , that our redeemer works upon all that is rational in man : in his teaching he taught convincingly , with sound reason ; in his perswasions with tears , with miracles , with promises , with threatnings , with a free laying down of his life for us , when we were enemies : these could not be communicated in a way proportionable to our nature , but from him that bore our nature . . the necessity of the divine nature : questionless the humane nature of christ had as exact a regularity and innocence , as in the creation was placed in adam ; but that could not be capable alone of a merit beyond it self : there was a necessity of a personal dignity in christ , more than could be found in the created nature of man , to make his righteousness and sufferings meritorious for others ; for it must be a righteousness more than commensurate to all the unrighteousness of men , and a satisfaction more than commensurate to all the demerit of men : this had been impossible , if that righteousness and that satisfaction had received their value from any thing below the divine nature ; hence is that expression , acts . . take heed , &c. to feed the church if god , which he hath purchased with his own blood. and as it was necessary in respect of his righteousness and satisfaction , so in respect of the continued exigences of his people , ephes . . . through him we have access by one spirit unto the father : he could not be a perfect mediator unless he had a clear acquaintance with all the exigences of his people , unless he could be present with them in all their fears , despondences , temptations , and necessities ; which requires , the co-existence of the divine nature . . we say that the eternal word did in the appointed time take flesh of the virgin into the unity of one person . this was that infinite motion of the love of god , viz. first to become man for us , and then to become sin for us . the manner of the incarnation of christ we cannot discover : every work of god is past our discovery , much more this admirable work . and by this birth of christ he took upon him the nature of man , but not any original or inherent sin or guilt , because by a miraculous generation : the very substance was purified , luk. . . that holy thing which shall be born of thee , &c. and this very birth of christ was part of his satisfaction , because part of his humiliation , phil. . . he made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men , heb. . . was made lower than the angels : so that in his conception and birth we find , . his satisfaction ; . his righteousness . . we say , the whole life of christ , till his passion , had these three parts in it , viz. satisfaction by way of suffering ; . satisfaction by way of righteousness ; and . instruction : and these three were the great ends of his life . . ●or his suffering part : christ , being born without sin , and perfectly framed to the image of god , could not in justice be liable to any of those consequences that fell upon adam or his posterity by sin , because every affliction of what kind soever , is but a return upon the creature of the fruit of his obliquity : therefore since we have concluded him without sin , he could not be of himself meritoriously obnoxious to any thing that had the nature of punishment in it ; therefore we must conclude , that those inconveniences of his life were satisfactory . it is time those defects of humane nature , which are not only consequents of sin , but have in them the nature of sin , as disorder of passions , fell not upon christ , but such as were merely consequents of sin : christ did suffer in his life ; he became of no repu●ation , and took upon him the form of a servant , ephes . . . subject to scorns , the carpenters son , matth. . . a friend to publicans and sinners , math. . . casting out devils by beelzebub matth. . . a samaritan , and having a devil , john . . a friend to publicans and sinners , matth. . . sometimes ready to be stoned , john . . had not where to lay his head , matth. . . and all this meritorious , cor. . . for our sakes became poor , that we through his poverty might be made rich : tempted in the wilderness by the devil . and these sufferings in the life of christ , as they were part of his satisfaction , so they are part of our comfort , heb. . . for that he himself hath suffered being tempted , he is able to succour them that are tempted , heb. . . a high priest touched with the feeling of our infirmities : hence are those passionate expressions of his compassion even to his infirm members , isa . . . he shall gather the lambs with his arm , and carry them in his bosom , and shall gently lead those that are with young . isa . . . a bruised reed shall he not break . isa . . . in all their ●fflictions he was afflicted , and the angel of his presence saved them . matth. . . come unto me , &c. for i am meek and lowly of heart . . the second great end of christ's incarnation was that he might fulfil the law and will of god as well in the command , as in the type , matth. . . i came not to destroy the law , but to fulfil it : for as it was requisite that he should be free from sin , so it was necessary he should fulfil all righteousness : and as the imputation of our sins unto him , is that which cleanseth us from the guilt of our sin , so the imputation of this righteousness unto us is that which makes our persons accepted in the sight of god : hence he is called , the lord of righteousness , jer. . . and christ of god is made unto us righteousness , as well as redemption , cor. . . grace reigned through righteousness by christ jesus , rom. . . and the imputation of this righteousness is that which perfects our peace with god , rom. . . by the righteousness of one the free gift came upon all to justification , rom. . . and thus , though it were the righteousness of the humane nature , yet it is called the righteousness of god by faith , phil. . . and this righteousness of christ was that exact conformity to the will of god , in which god was well pleased with us , as well as him . now it was impossible for any to fulfil that righteousness , which was the righteousness of a rat●onal and humane nature ; but he that had a rational and humane nature : as the righteousness of any thing below the humane nature , bears not a proportion to the righteousness of a humane nature , such are the regularities of the sensitive and vegetative nature ; so the righteousness of any nature above the humane nature could not be suitable for us : thus the righteousness of an angelical nature , is not proportionable to the exigence of our natures ; the law which was given to our natures cannot square with theirs , for that law was fitted to our whole compositum ; therefore it was necessary for christ to fulfil such a righteousness as might hold proportion to those for whom it was intended , and this could be no other than that righteousness which must be performed in the life of an humane nature . . the third great work of christ's life was for an instruction and that double : . of example : in those several vertues that are proper for the humane nature ; especially in meekne●s , matth. . . learn of me , for i am meek : in humility and obedience , ●hil . . . let the same mind be in you as was in christ , who being , &c. humbled himself and became obedient : forgetfulness of injuries , colos . . . forgiving one another , even as christ forgave you : patience in suffering , pet. . . for even hereunto are ye called , because christ also suffered for us , leaving us an example that ye should follow his example , who when he was reviled , &c. and this conformity to the practical part of christ's life is called the mind of christ , pet. . . the following of christ , cor. . . the life of christ , cor. . . that the life of christ jesus might be made manifest in our mortal flesh : the being changed into his image , cor. . . the growing up into him in all things , even to the measure of the stature of his fulness , ephes . . , . now this exemplary life could not be given us , but in our own nature , and yet without it we had been without a most rational means of pleasing god , and so arriving at our happiness : the pattern of the tabernacle , that moses saw in the mount , was of as great use to him in framing it as the particular dictamina concerning it . . of doctrin : the will of god concerning man was in effect obliterated ; partly , by the corruption and decay of our nature by sin ; partly , by the just judgment of god in withdrawing himself and that light which man had abused : and as in the principles of truth , man became defective , so in the principles of practice , rom. . , . god gave them up to vile affections , insomuch that among the very jews who had the very counsels of god among them , the very principles of their known laws were adulterated and corrupted . now for this purpose was christ born , as he testifies of himself , john . . to this end was i born , and for this end came i into the world , that i should bear witness unto the truth ; and as he was the light of the world , as he affirms of himself , john . . so he was furnisht with a doctrin from god , john . . my doctrin is not mine , but his that sent me , john . . and with a power of delivery beyond the power of a mere man , john . . never man spake like this man , and matth. . . he taught as one having authority , and not as the s●ribes . and thus we may observe , that although the great god could have taught by a miracle by his absolute power , yet he chooseth to reveal his truth to his creature by means apposite to our nature : the son of god cloaths himself with flesh and blood , and teaches man the way to his happiness , as one man teacheth another , though we must not exclude that powerful co-operation of his mighty spirit , that strikes upon our spirits , even when his word strikes upon our 〈◊〉 . and herein the pharisees spoke truth even against their own wills , matth. . . thou teachest the way of god in truth . for god in these last times hath spoken to us by his son , heb. . . and revealed unto us the whole counsel and will of his father concerning us : for he spoke not of himself , but the father which sent him gave him commandment what he should say , john . . and that this doctrin of his might receive a testimonial from heaven it was 〈◊〉 with miracles , and with suffrages from heaven , john . . this voice came not because of me , but 〈◊〉 your sakes . now among divers particulars of the 〈◊〉 of christ , we may observe these great master-pieces . . inst●ucting us , that there is a higher end for the sons of men to arrive unto than temporal felicity in this life ▪ viz. blessedness express'd in those several expressions of his , matth. . , . &c. the kingdom of heaven , comfort , fulness , sight of god , &c. and in order to this great doctrin are those several doctrines of the resurrection , the last judgment , the immortality of the soul ; truths that the whole world either never knew , or had forgotten , or doubted . . instructing in the true way to attain this blessedness , teaching us that righteousness accepted of god consists not in meer outward observations , but in the integrity and sincerity of the heart , and hereby rubs off all those false glosses that the formallest of men had put upon the law of god : teaches that the love of god is the fulfilling of god's commandments ; and the reason is , because this love of god , if it be sincere , will ingage the whole man to the exact observance of what he requires ; those abstruse practical truths of depending upon god's providence , self-denyal , loving our enemies , rejoycing in affliction , all flowing from the high point of the love of god : this is the law of christ , gal. . . . in revealing that which is the only means to attain the two former , even that great mystery of the gospel , that was hid with god in christ : a man might rove at the two former , though the world had almost lost them both ; but this latter was a mystery , that the angels themselves knew not : cor. . . who hath known the mind of the lord , that he way instruct him ? but we have the mind of christ : which contains the whole counsel of god touching man : this is that which paul calls all the counsel of god. acts . . and truth it self hath given us the breviary of it : john . . this is the will of him that sent me , that every one that seeth the son and believeth on him , may have everlasting life , and i will raise him up at the last day : these great truths of so great concernment to the children of men , yet so far remov'd from their understanding , were the third business of the life of christ . . that christ , bearing the sins of his people , did suffer the wrath of god for the remission of their sins . the sufferings of christ did only befal his humane nature , for his divine nature was impassible ; yet in respect of that strict union of both natures in one person ; they received a value from that divine and impassible nature : for the union of both natures in one person , though it did not communicate the conditions of either nature to the other , did communicate the conditions of either nature to the same person , as is before shewn . this suffering of christ had these several attributions , it was a voluntary suffering , and yet not without a necessity : the suffering was voluntary , even in respect of his humane nature , yet obediential to the counsel and purpose of god , matth. . . he must go and suffer . luke . ought not christ to have suffered these things ? acts . . him being delivered by the determinate counsel and fore-knowledge of god : yet was this most voluntary in christ : voluntary in the original undertaking of this work , in that eternal susception by the eternal word ; voluntary in the discharge of that undertaking in the humane nature , the humane nature of christ pursuing and following the will of eternity : luke . . i have a baptism to be baptized withal , and how am i straitned till it be accomplished ? and even when the humane nature did according to the law of nature , shrink from its own dissolution , yet he presently corrects that natural passion : john . . father , save me from this hour : but for this cause came i to this hour . father , glorifie thy name . matth. . . o my father , if it be p●ssible , let this cup pass from me : nevertheless , not as i will , but as thou wilt : whiles his humanity trembles and startles at the business he goes about ; yet his love to his church , his obedience to his father , his faithfulness to his undertaking , breaks through that natural reluctance . now the voluntariness , yet obedience of christ's suffering , both consistent , appears , joh. . . joh. . . i lay down my life for my sheep . no man taketh it from me , but i lay it down of my self : yet isa . . , . all we like sheep have gone astray , and the lord hath laid on him the iniquity of us all : it pleased the lord to bruise him : when thou shalt make his soul an offering for sin . psal . . , . as he made himself of no reputation , and humbled himself , so he became obedient to death . titus . . he gave himself for us , that he might redeem us from all iniquity : yet john . . god so loved the world , that he gave his only begotten son , &c. again , john . . herein perceive we the love of god , because he laid down his life for us : yet rom. . . he spared not his own son , but delivered him up for us all . john . . god sent his son to be the propitiation for our sins . psal . . . then said i , lo , i come : yet he came not without a mission : i delight to do thy will , o my god. the sum of all then is , the love of god to mankind was the absolute and original foundation of our redemption : the same act of this love proposed and undertook the redemption of mankind voluntarily and freely in this way contrived by the eternal wisdom and counsel of god : the humane nature of christ in exact and voluntary submission unto this counsel performed it : if it had been voluntary and not in conformity to the will of god , whose will could be the only measure of his satisfaction , it could never have been satisfactory : and if it had been meerly passive , it could not have been an obedience , which requires a free submission and conformity to the will of him that injoyns , without which it could never be meritorious . . it was a meritorious and expiatory suffering ; for by that eternal covenant between the father and the son , he was to bear the sins of his elect , and under that condition , it was necessary that he should suffer for them : it was the love of the father to accept of christ to bear the sins of the people ; and it was his justice that disclosed his anger against sin , although his son did but represent the sinner , and yet the merit of this suffering hath its strength from the free acceptation of his father , according to his eternal covenant with his son. . from hence it follows , that it is a full and perfect satisfaction . the reason is , because the measure of the satisfaction is the acceptation of the offended god : for it appears before , that there can be no other measure or rule to him but his own will , though that be a most just will. now that god was fully satisfied and pleased in christ , we have the testimony of angels : luke . . on earth peace , good will to men : of christ , john . . when by way of anticipation , he saith , i have finished the work that thou gavest me to do : which he fully perfected , when john . . he said , it is finished : by the eternal father , by a voice from heaven , matth. . . this is my beloved son , in whom i am well pleased : by the spirit of truth , heb. . . by one offering he hath perfected for ever them that be sanctified . and from the sufficiency of this satisfaction doth arise that assurance in which the apostle glories , rom. . . who shall lay any thing to the charge of god's elect , &c. it is christ that died : and hence called the author and finisher of our faith , heb. . . . it was an vniversal suffering : the sin of man had an universal contagion both upon his body and soul , and an universal guilt , and consequently an universal curse went over both his soul and body ; in the day that thou eatest , thou shalt die the death . this death extended to his body and soul , and the whole compositum , his very life was mingled with death , both in sense and expectation . and answerable to the extent of this contagion , guilt , and curse , was the extent of christ's satisfaction , who was figured by the first adam : rom. . . his life was mingled with pain : isa . . a man of sorrows , and acquainted with grief : in his body he suffered a cursed and a painful death : and though the nailing to the cross was not sufficient naturally to have made a separation of the body and soul , no more than of the two thieves , yet he had those other concurrences to his dissolution that they had not , viz. the bearing of his cross , john . . his scourging , and crown of thorns : matt. . , . but especially the suffering of his soul : the very anticipation of this suffering made him even to shrink at it , john . . now is my soul troubled : what shall i say ? father , save me from this hour . and this , like the trumpet upon sinai , waxed louder and louder , till his very dissolution ; witness his affirmation : in the garden of gethsemane , matth. . . my soul is exceeding sorrowful even unto death : and that astonishing cry of the son of god upon the cross , matth. . . my god , my god , why hast thou forsaken me ? his sorrow and the suffering of his soul in the garden , that was so strange , as to cause a sweat of blood , had been enough , without the interposition of any outward force , to have caused his dissolution , for it was a sorrow unto death , had not god supported his humane nature with a supernatural aid , luk. . . an angel from heaven strengthened him : and when the divine dispensation withdrew that extraordinary supply , he died : matth. . . he cried with a loud voice , and gave up the ghost : if it be asked , what was the cause of this extremity of suffering in the soul of christ : we say , as he willingly took upon him to stand in our room to bear our sins , and to become sin for us ; so he felt the wrath of god against that sin , which he by way of imputation did bear : as he bare our sins in his own body on the tree , pet. . . and god laid on him the iniquity of us all : and as he was made sin for us , cor. . . so he trode the wine-press of his fathers wrath for that time , isa . . . and was made a curse for that sin. the guilt that he had was not inherent but imputed , but the sense of that wrath of god against sin , was not imputed , but real and inherent . if it be inquired , how could such a sense of the wrath of god be consistent with that union that was between his natures in one person ? such knowledge is too wonderful for me : nevertheless thus far we may say , that as in the highest extremity of the suffering of his soul , there was no interruption of that strict union between the humane and divine nature , yet so it pleased god to order this great work , that the actual communication of the presence of the divine nature , was to the sense of the humane nature eclipsed ; the sun still remained in the firmament , yet the light thereof eclipsed at the time of the death of christ , matth. . . to shadow to us that interruption of vision which was in our redeemer , that so his soul might be made an offering for sin , as well as his body : if it be inquired , how it came to pass , that a perpetual punishment due to man , was expiated by a temporary suffering of christ ? we answer , man's suffering must needs be perpetual , because it could never be satisfactory , matth. . . thou shalt not come out , till thou payest the uttermost farthing : but christ's suffering was satisfactory , and the satisfaction being made , the suffering could not continue : . it was a voluntary suffering . . an innocent suffering . . a suffering of the son of god. . an accepted satisfaction by the offended god. . that christ , having suffered death , did arise again from death the third day . this was that which the prophet david foretold of christ , psal . . . thou wilt not leave my soul in grave : by isa . . . when thou shalt make his soul an offering for sin , &c. he shall prolong his days , he shall divide the spoil with the strong , because he poured out his soul unto death : prefigured by jonah , and so expounded by christ himself , matth. . . and predicted by himself , matth. . . and the third day shall rise again : attested by an angel , matth. . . he is risen , as he said . and this truth was that which was the great means of conversion , and therefore received the greatest opposition of devils and men , acts . . acts . . . acts . . and as it was the greatest caution of the high priest , if it had been possible , to falsifie the prediction of christ concerning his resurrection , matth. . , . so this was the truth that they most persecuted , acts . . and being a truth of that great concernment , was most evidenced by the evangelists and apostles , whose business it was to be witnesses of the resurrection , acts . . cor. . per totum ; for by this he was declared to be the son of god with power , rom. . . and this resurrection of christ , must of necessity follow his satisfaction : he had taken upon him our sin , and therefore must undergo the wages due unto it , viz. death : in the very instant of his death he had compleated his sacrifice and satisfaction , when he said upon the cross , it is finished , john . . yet as it was necessary for him to lie under death so long as might convince the reality of it , so it was impossible for him to lie longer : the debt was paid , and he could be no longer detained prisoner , acts . . whom god hath raised up , having loosed the pains of death , because it was not possible he should be holden of it . and this resurrection of christ , as it was by the power of god , cor. . . he liveth by the power of god , ephes . . . the working of his mighty power , or by the eternal spirit , rom. . . the spirit of him that raised up jesus from the dead , so it was the effect of his justice , the price of man's redemption being paid , he was now by the eternal covenant of god to prolong his days . and hence he is said to be justified in the spirit , tim. . . even that spirit , that raised him up from the dead , did at the same time proclaim the compleatness of his satisfaction , and justifie the fulfilling of his undertaking . if christ had not risen , there had of necessity followed these two consequences , either of which had left us in as bad case as he found us . . it had been then impossible , that his death had been a sufficient sacrifice . if he had been detained under death , the guilt had still continued undischarged . and hence , cor. . . if christ be not raised , your faith is vain , ye are yet in your sins . as if he should have said , if there be no satisfaction made for your sins , ye are still in them ; if christ be detained under death , it is evident , the satisfaction is not made ; for the curse of the law continues undischarged , and consequently the guilt continues unacquitted : and hence christ's sacrifice was justified by his resurrection , so are we . rom. . . who was delivered for our offences , and raised again for our justification . and this resurrection of christ was his victory over guilt , and death , and hell. cor. . . the victory given through christ . colos . . . having spoiled principalities and powers , he then made a shew of them openly . . it had been impossible that the members of christ could have the benefit , either of the first or second resurrection : for by reason of that union with their head they partake of all those conditions whereof their head participates : crucified with him , gal. . . dead to sin , and buried with him , rom. . , , . live with him , galat. . . rise together with him to newness of life , rom. . . rom. . , . planted unto the likeness of his resurrection , rom. . . ascended with him , ephes . . . and shall rise again to eternal happiness , by virtue only of his resurrection , cor. . thes . . . . that christ after his resurrection did ascend up into heaven , where his humane nature is cloathed with power and glory , and immortality . the death of our saviour was attested by his three days keeping his grave : and the resurrection was attested by all the evidences that incredulity it self could require for satisfaction , because the matter of the greatest difficulty to believe , and which being admitted made the whole truth concerning him easily credible . therefore for the clearing of this truth , as he spent forty days to conquer the temptations of the devil in the wilderness , so he spent forty days after his resurrection to subdue the infidelity of mankind to the belief thereof : and during that time used all the sensible convictions that might be for the confirming of their belief , that the very body of christ re-assumed his soul and life . . the body removed out of the sepulchre , luke . . why seek ye the living among the dead ? . he appeared unto them , and because those appearances were accompanied with some circumstances that might breed jealousie that it was a finer substance than a body , as his sudden vanishing out of their sight , luke . ● . his sudden presenting of himself among them when the doors were shut , luke . . john . . yet to convince that suspicion , he exhibits his hands and his side , eats with them , converses with them about forty days , acts. . . the body of christ , being by the power of god made of an angelical , though not spiritual substance , is taken up into heaven , mark . . luke . . acts . . where he sits at the right hand of glory . acts . . heb. . . heb. . . this was that which was figured by the high priest's entring into the holy of holies , heb. . . and extended to the very whole humane nature of christ : the same that ascended is he that descended , ephes . . . this was the saying of christ himself , john . . i am not yet ascended to my father : but go tell my brethren , i ascend unto my father and your father , &c. and this is that that our saviour so often inculcates , that the son of man shall come in his glory , &c. matth. . . matth. . . to insinuate that that very humane nature , by which he is denominated man , should continue in immortality , and appear the last day for the judgment of the world. and as by the power of god man in his purity had been perpetuated to immortality , and so he shall be in his resurrection , so by the power of god the life of christ's humane nature shall be perpetuated to everlasting , cor. . . he liveth by the power of god. and this body of christ , as it is filled with immortality , so it is filled with glory , we shall be made like unto his glorious body , phil. . . . that christ having perfected the work of man's redemption , and ascended into heaven exerciseth a threefold office for the benefit of his church and people . . of power of dominion . this was that inauguration of christ in his kingdom , psal . . . sit thou at my right hand , isaiah . . therefore will i divide him a portion with the great , &c. because he hath poured out his soul unto death . and therefore after his resurrection he tells his disciples , matth. . . that all power is given him both in heaven and in earth , and is that which is so often called his sitting at the right hand of his father , ephs . . . and his making both lord and christ , acts . . and this kingdom , dominion and power of christ shall continue until the end , when he shall deliver up the kingdom to his father , that god may be all in all , cor. . , . . the communication of his spirit : the power of the spirit of god is in all his creatures , and especially in men ; and all creatures in their actings are but instrumental to the spirit of god : but by christ the power of that spirit is communicated in a more special and peculiar way ; and is that very power whereby their acts and motions to eternity are acted , and was not communicated in that perfection till after christ's ascension , john . . if i go not away , the comforter will not come . this spirit of christ is a spirit of illumination and instruction , john . . the comforter , which is the holy ghost , whom the father will send in my name , he shall teach you all things , joh. . . the anointing which is from above teacheth you all things , a spirit of conviction and redargution , john . . a spirit of renovation and cleansing , tit. . . a spirit of strength , ephes . . . strengthned with his might by his spirit , a spirit of assurance , ephes . . . sealed with the holy spirit of promise , a spirit of quickening , rom. . . quickned by his spirit , that dwelleth in you ; a spirit of adoption and attestation , rom. . , . we nave received the spirit of adoption ; a spirit of supplication and intercession , rom. . , . the spirit it self maketh intercession for us : the spirit of defence against temptation , ephes . . . the sword of the spirit , which is the word of god : a spirit of union : there is a double and reciprocal means of union between christ and his people . . by faith , whereby christ is united unto them , ephes . . . that christ might dwell in your hearts by faith. . by the spirit , whereby we are united unto him , rom. . . if any man have not the spirit of christ , he is none of his , ephes . . . in whom also ye are builded together for an habitation of god through the spirit , john . . hereby we know that we dwell in him and he in us , because he hath given us of his spirit , cor. . . he that is joyned to the lord is one spirit . and this union with christ was that which he so much desired of his father for his church , john . , . and as by faith all that satisfaction and righteousness , which was in him , was made ours , so all our actions proceeding from this spirit are in truth his , both in virtue and acception with the father , ephes . . . through him we have access by one spirit to the father , gal. . . i live , yet not i , but christ liveth in me . and by reason of this union with christ , as he is a son , so are we sons , rom. . . joynt heirs with him , and galat. . . an heir of god through christ : thus we apprehend christ , and are apprehended of him , phil. . . . the third effect and end of christ's ascension is his perpetual intercession in the presence of the glory of god for his people . christ in his humane nature was our sacrifice , and that was but one sacrifice , and but once offered , heb. . . . . and christ , who in both natures was the priest that offered that sacrifice , heb. , . who through the eternal spirit offered himself without spot to god , though he finished that part of his priestly office while he was with us , yet as the priesthood of christ was for ever according to the order of melchisedec , so the exercise of that priesthood still continues , heb. . . christ is entred into heaven it self , now to appear in the presence of god for us . and as by his spirit , which he hath given to his people , he makes intercession in them , for we have access to the father by his spirit , so by himself he makes intercession for us , heb. ● . . wherefore he is able to save them to the uttermost that come unto god by him , seeing he ever liveth to make intercession for them . john . . and if any man sin , we have an advocate with the father , jesus christ the righteous . and it is the strength of this intercession of christ , that makes the prayers of his people effectual , john . . whatsoever ye shall ask the father in my name , he will grant it : that incense , that was mingled with the prayers of the saints , revel . . . and here let 〈◊〉 ever admire the endless goodness of god : man is dead in trespasses and sins ; god sends his son into the world with a ransom , and with life ; john . . in him was life , and the life was the light of men : but for all this , the world still continues in death and darkness , john . . the world knew him not : he therefore by his providence conveys truth to their ears ; and by his spirit carries life and light into their souls , and conquers the darkness and death that is in us : and when he hath rescued us from ruine , he still leaves that spirit of his to contest with our corruptions , to discover his mind , to form us every day more and more to our lost image , to supplicate and communicate our wants and fears : and though those supplications of ours are mingled with imperfections , distrusts , doubtings and distractions , yet he that knows the mind of his own spirit , takes these prayers of ours , and cleanseth them from the dross that hangs about them , mingles his own merit with them , presents them to his father in the strength of his own intercession , and so bears the iniquity of their holy things : nay , when we vex and grieve that agent of his ▪ that he hath left in us to perfect our blessedness , and oftentimes stifle his motions , and have scarce the sign of life left in us , he nevertheless makes intercession for us , isa . . . he made intercession for the transgressours . . the next inquiry is , for whom the satisfaction of christ was ? . christ did intentionally lay down his life for the sins of the elect of god , john . . i lay down my life for my sheep : and these sheep of christ , as they were not confined to one time or age of the world , so neither to one nation or company of people , john . . other sheep i have , which are not of this fold , viz. of the nation of the jews . and thus some understand , john . and not for ours only but also for the sins of the whole world , using [ us ] & the [ world ] as a contradistinction of the gentiles from the jews , to whom , it seems , he wrote . . as christ died intentionally for the redemption of the elect , so he died effectually for them ; and god hath so ordered his counsels , that those , that he hath appointed to eternal life , shall use that means , which he hath appointed to be instrumental for the partaking of the efficacy of his death , john . . all that the father giveth me , shall come unto me , and him that cometh unto me , i will in no wise cast out . . whatsoever were the intention or efficacy of the death of christ , yet we are sure that all men shall not partake of the full and compleat effect of christ's satisfaction , viz. eternal life . this is a clear truth , yet all the lost sons of adam shall be left wholly unexcusable and condemned by the most righteous and natural justice that is imaginable . there have been three great promulgations of laws in the world. . the law written in the hearts of men , rom . . that which may be known of god is manifest in them , for god hath shewed it unto them . . the law pronounced & given to the jews upon sinai . . the gospel of christ , shewing us what is to be believed , and what to be done . when the great god comes to judge the world , he will judge it according to the several dispensations of light , rom. . . for as many as have sinned without the law , shall also perish without the law : and as many as have sinned in the law , shall be judged by the law . there is light enough , or neglect enough , in the most ignorant soul in the world , to charge with guilt enough for condemnation , though he never knew of the law promulgated to the jew , or were bound by it . as we there find the division of condemned persons unto such as sin without the law , and under the law , so we find another division , thes . . . taking vengeance on them that know not god , and obey not the gospel of our lord jesus christ . this seems to contain these two rules , whereby the gentiles should be judged : . ignorance and want of fear of god , for such to whom the gospel was not preached : this was unexcusable ignorance and disobedience , rom. . . . unbelief and disobedience of the gospel of christ : and though this be a high truth , that is not discovered by the light of nature , yet being discovered , it is an offence , even against the law of nature , not to believe it , because a most high and absolute truth . . not to love it , and consequently obey it , because the means to attain the most high and absolute good. and as every sin is an aversion from the chief good , either to that which is a lesser , or no good ; so it is impossible , but the aversion from the greatest good must needs be the greatest sin , even by the rules of sound reason . both these we find plainly set down , john . . he that believeth not the son , shall not see life , but the wrath of god abideth on him . john . . this is the condemnation , that light came into the world , and men loved darkness rather than light : as if he should have said , that it is the most reasonable and natural principle for reasonable creatures to entertain and obey that rule , which will conduct them to the highest good , and therefore the condemnation of such as neglect is most reasonable ; and the rather , for that this proceeds not originally from ignorance , but from the perverseness of the heart , in preferring darkness before light. so that as infidelity is the cause of condemnation , john . . so this want of love of the light is the great cause of infidelity . and though man hath put himself in that condition , that he cannot come to christ , or entertain this chiefest good , except the father draw him , john . . yet this doth neither excuse him from sin or guilt , because as in the first man he willingly contracted this disability , so he doth most freely and voluntarily affect it : though he sins necessarily in rejecting the light , yet he sins voluntarily . now concerning those several places in holy scripture that seem to infer the vniversality of an intended redemption , john . . john . . john . . tim. . . tim. . . cor. . . it may be considerable whether the intention of those places be , that the price was sufficient for all the world , so that whosoever shall reject the offered mercy , shall never have this excuse , that there was not a sufficiency left for him : or whether it be meant , that christ by his death did fully expiate for all that original guilt , which was contracted by the fall of adam upon all mankind ; but for the actual offences only of such as believed ; that so as the voluntary sin of adam , had , without the actual consent of his posterity , made them liable to guilt ; so the satisfaction of christ without any actual application of him , should discharge all mankind from that originally contracted guilt . these disquisitions , though fit , yet are not necessary to be known : it is enough for me to know , that if i believe on him , i shall not perish , but have everlasting life , john . . and that all are invited , and none excluded , but such as first exclude themselves . chap. ix . of the means , which god hath appointed to make this sacrifice of christ effectual , viz. vnion with christ , and how the same is wrought on god's part . . we come to that means which the will of god hath appointed to make this sacrifice effectual for us . god , in his eternal counsel foreseeing the fall of man , did from all eternity covenant , that the eterval word should take upon him flesh , and should be an all-sufficient mediator between god and man ; and to that end , did furnish this mediator with all things necessary for so great a work , colos . . . for it pleased the father , that in him should all fulness dwell : fulness of the godhead , colos . . . for in him dwelleth all the fulness of the godhead bodily ; fulness of grace , john . . for of his fulness we receive grace for grace : fulness of wisdom and knowledge , colos . . . in whom are hid all the treasures of wisdom and knowledge : fulness of perfection , ephes . . . the measure of the stature of the fulness of christ : a fulness of life , john . . in him was life , and the life was the light of men , john . . as the father hath life in himself , so hath he given to the son to have life in himself : a fulness of love , ephes . . . and to know the love of christ , passing knowledge . all the promises of god are in him , and put into him , as into a treasury , and bottomed upon him : cor. . . in whom all the promises of god are yea and amen . and this plenitude of christ was therefore in him , that from him it might be communicated according to the exigence of those for whom he was a mediator ; for although the plenitude of the divine nature was absolute , and no way in reference to the business of the mediatorship , yet the communication of that plenitude to christ , as one mediator , was in order to his office. and this fulness of christ was necessary to supply that emptiness which was in man by sin : he stood in need of a sea of love to redeem him , and christ was not without riches of love and compassion : he had lost his life ; the day that thou eatest , thou shalt die the death , and there was as well a quickning , as a living life in christ to revive him , ephes . . . those who were formerly dead in trespasses and sins hath he quickned , colos . . . when christ who is our life shall appear : man had lost the whole image of his creator ; christ , who was the express image of his father , re-imprints it again by forming himself in us , colos . . . renewed in knowledge after the image of him that created him , ephes . . . put ye on the new man which after god is created in righteousness and true holiness : the nature of man is corrupted , and christ hath a magazine of grace to heal and purge that corruption , john . . of his fulness we receive grace for grace ; in sum , man had lost his creator with an infinite distance , and so lost his happiness ; christ , as the fulness of god dwelt in him bodily , so together with him restores man to his lord , and so to his blessedness , ephes . . . and to know the love of christ that passeth knowledge , that ye may he filled with all the fulness of god. the means then of this fruition is vnion . the reason by which every thing enjoys what it hath , is union , and the more strict the union is between the thing that enjoys , and the thing enjoyed : the strictest union is between any thing and its essence ; therefore when goodness is part of the essence , the enjoyment is the most perfect : and it is by vertue of this union with christ , that all this fulness of christ is conveyed to the believer . now as the fulness of christ ariseth from his union with god , the fountain of goodness ; so our fruition of that fulness ariseth from our union with christ , john . . i in them , and thou in me , that they may be made perfect in one . and this was the great purpose of god in sending christ . ephes . . . that he might gather together in one , all things in christ . and this union with christ is frequently expressed in the scripture , in the strictest terms of union : conversation of friendship , john . . we will come unto him , and make our abode with him . christ formed in them , galat. . . incorporation with him , eating his flesh , and drinking his blood , john . . inhabiting in them , ephes . . . christ living in them , galat. . . part of his very substance , ephes . . . for we are members of his body , of his flesh , and of his bones : partakers of the very fulness of god that is in ( him . ) ephes . . . that ye may be filled with the fulness of god. changed into the very image of christ , cor. . . partakers of the divine nature , pet. . . now we are to consider , how this vnion is wrought , viz. by a double act , . of god's part : . of our part . god in the creation united man unto himself ; and man by his sin broke that union , and departed from him ; and is he could not , so he would never have returned to god again , unless god had brought him to himself , john . . no man can come unto me , except it were given him of my father : now the degrees of those acts , whereby god unites us to him , are , . his eternal love : man by his sin got away from god as far as he could ; and as he lost his ability , so he lost his mind to return , gen. . . i heard thy voice , and i was afraid , and i hid my self . love is the first motion to union ; and this love of god is the first foundation of our union to him , john . . for god so loved the world , &c. john . . herein is love , not that we loved him , but that he loved us first , and gave his son to be the propitiation for our sins , cor. . . god was in christ reconciling the world unto himself : before the world either wisht , or thought of that reconciliation : so that it was a free love , and not drawn out upon any desert in his creature . . the second step of the motion towards union , was the sending his son to assume our nature , and come unto us . the distance between god and his best creature , is essentially infinite , because finite with infinite , bears no proportion : but the distance between god and his sinful creature , must needs be greater , because the creature by his sin is gone away from god farther than he was in his pure being . to fill up this infinite distance , god and man is united into one christ by the assumption of our nature : and by this means god is come nearer unto us ( as we may say ) and we in a condition to draw nearer unto him , even in his son. and thus god hath gathered together all things in one in christ , ephes . . . . the third step is by the course of his providence , conveying the knowledge and use of this mediator unto us . this is a farther degree of union ; the former was specifical in our natures , but this objective and intellectual ▪ viz. by means proportionable to our natures and conditions , providentially disposed , he sends unto us the relation of our own condition by nature , our duty , our saviour , his will , and all those truths contained in the book of god : and this truth he sets on with rational convictions , prophecies , miracles , perswasions , intreaties ; all which nave a rational operation upon our understanding and wills. this is that which is the outward calling . and among those many effectual truths , that are conveyed unto us by this calling , which were either lost or defaced in man , these are principally discovered , and of principal use : . that god is the chiefest good ; and therefore the chiefest object of our love and desire ; and therefore doth justly require the extremity of our pursuit : the enjoyment of this object is that wherein mans felicity consisted in his state of innocence , and must in his state of restitution , and this truth once entertained doth render all things else insipid in comparison of it , deut. . . hear , o israel , the lord our god is one lord , therefore thou shalt love &c. . that he is a communicative good : for without this the labour of the soul would be fruitless : for it were impossible for a finite power to reach or overtake an infinite object , unless the object did exhibit himself unto that power . and herein is the excellence of this call of god , it discovers the free love of god unto the soul : so , as the absolute goodness of god engageth us , even in judgment , to seek to be united unto him : so this free love of god engageth us , even in good nature , as i may say , to seek him . and the very entertainment of this truth , soundly in the heart , is the foundation of our faith and obedience , rom. . . but god commendeth his love towards us in that while we were yet sinners , christ dyed for us : as if he should have said , there could not be imagined a more conquering love than this , that he , whom we had injured by our sins , should yet seek the good of his creature , john . . herein is love , not that we loved god , but that he loved us first . this was love with a witness , that when the creature , that owed to his lord the strength of his love , had broken his duty , and become a hater of his lord , yet that that god should love such a creature . and as this love was thus free , so it condescended to all the means of communicating himself , that are imaginable : contriving means to reconcile us : god was in christ reconciling the world unto himself , cor. . . god was reconciling when man thought of nothing but offending : importunities of reconciliation ▪ cor. . . we pray you in christ's stead be reconciled to god. it were a miracle of mercy if such a god so offended , and by his creature , should have accepted a reconciliation upon the highest importunity of his creature ; but for him thus injured , that could not receive a grain of advantage by our conversion unto him , to change as it were conditions with his creature , and to importune a reconciliation from it , there wants conception in us to understand it , it is a love passing knowledge : but yet like the waters of the sanctuary still riseth higher : it is true , we made our selves miserable , and if thou . o lord , hadst never looked after us , nor pitied us , we could never have complained of thy justice : but if thou hadst pitied , and done no more ; or if thy pity had gone so far as to have given us a deliverance if we could have found it , we must for ever in our misery have magnified thy mercy , though we had been non-plus'd in the inquiry : but here is love , not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins : a propitiation , and a propitiation prepared by our offended injured maker , and such a propitiation . but it rests not here ; we had incurred guilt enough to make us wretched , and a delivery from wretchedness by such a means had been an unspeakable mercy : but this mercy rested not there ; he doth not only of miserable men make us not miserable , by pardoning our guilt ; but of enemies makes us children , by a righteousness , that he himself had prepared , john . . behold what manner of love the father hath bestowed upon us , that we should be called the sons of god. . now a man would think that ordinary prudence and ingenuity would engage the heart to entertain this message of happiness and peace with love and acceptation ; and that a greater approach from god to his creature , as it could not be expected , so it need not be required : the chiefest good commands our entertainment , how much more when it offers it self , with such a condescension , as well to our necessities , as to our conditions ! moral perswasions have wrought upon the tempers of wise men , without any propositions of any thing beyond this life , how much more perswasions bottomed upon such sound reason , and propounding an end sutable to the highest comprehension of our souls ! but all this will not serve the turn unless the mercy of god had gone farther : we are dead in trespasses and sins ; and we can no more receive these truths , and this love of god , than a dead man can receive a rational impression : now christ is our life , colos . . . when christ , who is our life , shall appear , john . . he that hath the son hath life ; he that hath not the son hath not life : now this life is wrought in us , and conveyed unto us , by the very work of the spirit of god and christ , in and upon our souls , john . . it is the spirit that quickens , the same spirit that raised up christ from the dead , rom. . . if the spirit of him that raised up jesus from the dead dwell in you , he that raised up christ from the dead , shall also quicken your mortal body by his spirit that dwelleth in you , ephes . . . even when we were dead in sins , he hath quickned us together with christ . therefore he is called the spirit of life , rom. . . this life called the renewing of the holy ghost , tit. . . a birth of the spirit , john . . except a man be born of water and the spirit , verse . that which is born of the spirit is spirit . the first resurrection . ephes . . . awake thou that sleepest , stand up from the dead , and christ shall give thee life : and though it may seem a vain command to a dead man to stand up from the dead , yet we must remember whose command it was , even his that spake to dead lazarus , come forth , and he arose , because a spirit of life , and a word of power went along with the command , john . . the words that i speak unto you , they are spirit , and they are life : they have not only life in them for him that receives them , but i can send a spirit with them to enable him to receive them . and now the soul is put into a condition to entertain his happiness . it was the happiness of adam's soul , and it is the happiness of angelical natures to be receptive of the knowledge and love of god : and here was mans misery by his sin , that as he lost the actual enjoyment of god , so he had made his soul , as it were , irreceptive of it again : and as god hath offered himself to us again in christ , so by his spirit he enables us to receive him by faith , which is the first motion of the creature to union with god. so then the work of the spirit upon the soul comes under a threefold consideration , though the same act produceth all three , and therefore they are three put together tim. . . the spirit of power , of love , and of a sound mind . . of power or life , whereby life is conveyed into the soul , which , like the dry bones in ezekiel , was void of life till this spirit comes into them ; de quae supra : and the two following are but the manifestation of this life according to the faculties wherein it appears . . of a sound mind , light not only in the medium but in the organ . john . . in him was life , and the life was the light of men. hence it is called a convincing spirit , john . . a spirit of wisdom and revelation in the knowledge of christ , ephes . . . a spirit of understanding : he hath given us understanding that we may know him that is true . john . . a spirit of demonstration and of power , cor. . . a spirit of discerning and judication , cor. . , . man's understanding by his fall lost his object , and lost his sight , ephes . . . ye were sometimes darkness . and this was not only a darkness by the absence , but by the exclusion of light : the understanding was sealed against it , so that though light did shine in the darkness , yet the darkness comprehended it not , john . . now here was the work of the spirit of god in opening the heart , acts . . enabling our understanding to receive , and subduing of it to believe the truth of god. and this is certain , not only in those truths , which are farthest removed from our reason , and so most properly the object of our faith , john . . no man can come unto me except the father draw him , cor. . . no man can say that jesus is the lord , but by the holy ghost . but even in those points of truth , wherein even natural reason may guide us : even the belief of the creation , though it is deducible by natural reason to know it , yet it is the work of faith to believe it : heb. . . by faith we understand that the worlds were framed , &c. the conviction of the same truth by the work of the spirit of god creating faith , and the work of natural reason working opinion , or at most knowledge , differs as much as knowledge and opinion : those things of god , that are discoverable by natural reason , receive another kind of impression upon the soul by the work of god , as is evident by the effects and operations each have upon the soul , rom. . . when they knew god , yet they glorified him not as god. . of love , therefore so called , because the principal part of the message that the soul is acquainted with , is a message of love and goodness , and so the will inclined and ingaged to love that goodness . and this is the fruit of the work of god's spirit . . mediately and naturally , presupposing the former work of illumination : for some objects are of so light a nature , that when they are known , all the work of the soul is done ; so they are only known , that they may be known : but these objects of our faith , they do include a goodness and conveniency for the soul ; and therefore being known , they are desired ; so that in natural consequence , the spirit of god , if it demonstrates these truths to the soul , it doth by consequence engage the love of the soul to them . it is true , that education , instruction , and discipline , may make us know these truths speculatively , and yet our soul not affected with them : but the conviction , which is wrought by the power of god's spirit , is not so thin or jejune a union of these truths to the understanding , but deeper and more radicated ; and consequently doth more effectually work upon the will : and therefore it is the logick of the apostle , john . . he that saith he knoweth god , and keepeth not his commandments , is a liar , and the truth is not in him , pet. . . he that lacketh these things is blind , and cannot see . the argument is from the negation of the necessary effect or consequent , to the negation of the cause or antecedent : as if he should have said , wheresoever there is no true obedience to the will and command of god , there is certainly no love of god. it is the conclusion of truth and reason , joh. . . if a man love me , he will keep my words : and wheresoever there is a true knowledge of god , there must of necessity be a true love unto god , because it doth represent god as the chiefest , only , and most suitable good to the soul. it is true , that notional and speculative knowledge of god , that is wrought by natural discourse , cannot , or at least seldom doth , arrive to that full apprehension of the goodness of god ; and consequently doth not raise up the heart to that height of love and obedience : for our reason is weak , and the disproportion between him and our understanding , is infinite ; and therefore he hath chosen to reveal it unto us in his word and son , and by his own power working knowledge in us . and by this we see why the renovation and conversion unto god is sometimes expressed under the name of knowledge , john . . this is life eternal , that they might know thee the only true god , &c. colos . . . having put on the new man , which is renewed in knowledge , cor. . . for god , who commanded the light to shine out of darkness , hath shined in our hearts , to give the light of the knowledge of the glory of god in the face of christ , &c. sometimes under the name of trusting and depending upon god , galat. . . abraham believed god , and it was counted to him for righteousness : sometimes under the name of love , jud. . keep your selves in the love of god , tim. . . with faith and love which is in christ , tim. . . thes . . . receiving the love of the truth : sometimes under the name of obedience : james . . pure religion and undefiled , &c. james . per tot . john . . every one that doth righteousness is born of him : so sometimes under the name of repentance : fear of god , &c. for all this is but one work of this spirit of grace ; and but the several emanations of the same work of the spirit of god upon the soul , diversified only in the faculties or objects : the first act in nature is light ; and when it convinceth the heart of the sinfulness of sin that works repentance ; when of the promises of god , that breeds dependence and confidence ; when of the goodness and love of god in christ , that breeds love unto him watchfulness over our selves , obedience to his will ; when of the majesty and justice of god , it breeds fear and reverence ; when of our own vileness , it breeds humility : so that all these are but the bringing home , and joyning of those convictions wrought in our understanding unto the will and affections ; and thereupon these effects do as naturally follow upon this work of illumination and conviction wrought by the spirit of god , as the like effects do arise upon natural convictions of objects of inferiour kinds and goodness . . but this is not all , there is a work of strength and power upon the will , phil. . . it is god that worketh in you , both to will , and to do , of his good pleasure . as the death and disability was in both faculties , so the life is conveyed into both universally . and this power of god's spirit is not only in the first acts of our conversion to him , but it goes along with us : all those actions which are pleasing to god , are wrought by the same spirit of christ , by which they were at first animated . it is a spirit of supplication in our prayers , rom. . . the spirit maketh intercession , &c. a spirit of access for our prayers , eph. . . a spirit of assurance and sonship , gal. . . eph. . . a spirit of wisdom to direct us in our difficulties , ephes . . . a spirit of comfort and joy in our distresses , rom. . . a spirit of fruitfulness in our conversation , galat. . , . a spirit of perseverance , pet. . . ye are preserved by the power of god through faith unto salvation . chap. x. how our vnion with christ is wrought on man's part , viz. by faith , hope , and love. hitherto we have seen the motion of the love of god to his creature ; by which it may appear , the whole business of man's salvation is the work of god ; and man appears in a manner passive in all the parts of it : in the sending light into his understanding he is passive ; in the enabling the understanding to receive this light , he is still passive ; in the subduing the will to the entertainment of it , he is still passive : yet there is some kind of motion in us ; which though it be the work of our creator in the first giving of it ; and again● his work in reviving , quickening , and enabling it ; yet he is pleased to require it from us , and to expect it of us : mori movemus . and that are principally these three , faith , hope and love : we find them oftentimes joyned together , tim. . . the grace of our lord was exceeding abundant with faith , and love , which is in christ jesus , tim. . . hold fast the form of sound words which thou hast heard of me in faith and love , which is in christ jesus , gal. . . for we through the spirit wait for the hope of righteousness by faith : for in jesus christ neither circumcision availeth any thing , no● uncircumcision , but faith which worketh by love ; cor. . . now abideth faith , hope , and love , &c. but of these distinctly , and how any or all of these do either unite , or move us unto union with our saviour . . faith , which is taken in a double sense : . for that firm and sound assent of the mind to divine truths , wrote by the spirit of god ; and so differs little or nothing from supernatural knowledge ; and thus , heb. . . faith is the evidence of things not seen ; and hath for its objects , all divine truths . and as christ dwells in our hearts by faith thus taken , ephes . . . so other truths dwell in the heart by this faith , viz. objectively : so that faith thus taken , is more properly an act upon the soul , than an act of it : for in our assent to any truth , our soul is in truth , passive ; the strength of the conviction conquers the soul. . for that motion of the soul , whereby it rests , casts and adventures it self upon the promises of god in christ for remission and salvation ; and so differs from the former , in these three respects : . in the latitude of its object ; it is more restrained than the former . . in the order of its being ; it is subsequent in the order of nature to the former , and produced by it . . in the manner of its working . in the work of supernatural knowledge or assent , the soul is passive : in this , though it be the work of god , yet the soul is more active ; as the sun , when it shines upon a solid body , doth cause a reflection of his own bea●s ; so when the light of grace falls upon the heart in this special act of faith , as in that or love , there is a reflection from the soul back to god. and therefore those expressions of faith in the scripture , import a motion in the soul : christ comes into the soul by his light and spirit ; and the soul again comes to christ , joh. . . he that hath learned of the father , cometh unto me . as christ abides in the heart by the former act of faith ; so by this latter , the soul abides and incorporates into him , and both these we have joyned together , john . . abide in me , and i in you . now this act of the soul , is the most natural result upon the true discovery of a man 's own condition , god's promise , and christ's mediation unto the soul. when a man finds , that the sentence of death is passed upon him ; that nevertheless , god in infinite love and mercy , hath sent his son to be his satisfaction and righteousness ; and hath promised and proclaimed by him , and in him , and only by him , peace and reconciliation , and that without exception of any person , though laden with never so much guilt and sin ; and without any difficult conditions : whosoever believeth on him , should not perish , but have everlasting life . john . . john . . that he is appointed a sacrifice by him whom we offended , john . . god so loved the world , &c. the son of god , and able to save to the uttermost them that come unto god by him , heb. . . the most genuine and natural motion of the soul in such a condition , and thus convinced , is trust , affiance , and divolution of the soul upon this promise of god in christ . and it is an observable thing , how the wise and merciful providence of god hath ordered all things so , that we might be even necessitated to the right way of our salvation , and to cast our selves upon it : all were concluded under a common guilt , by the voluntary offence of adam , rom. . . and if we could derive our being from another , then we might escape the guilt : and that guilt brought with it death in the world , both eternal and temporal , bound upon us by irreversible sentence of an omnipotent god. but cannot i by my future obedience , emerit this guilt ? no. what thou doest for the future , is but thy duty , and thou canst not out-act it : but grant thy future obedience might satisfie for the guilt under which thou liest , thou shalt have the copy of that rule which i required from thee , and once enabled thee to perform , do this and live : but be sure thou do it , without turning to the right hand or the left , with thy whole might , and mind , and soul , without the least aversion ; and that out of the meer principle of love and duty , and obedience ; and thy future observance may expiate that original guilt : yet our condition had been still d●sperate , because as the obedience was impossible , so the least miscarriage had been fatal ; for cursed is every one that continueth not in all things which are written in the book of the law to do them , gal. . . so we find an universal guilt and curse gone over all , and all this discovered to drive us to a saviour , galat. . , the scripture hath concluded all under a sin , that the promise by the ●aith of jesus christ might be given to them that believe . we find a righteous law given to our nature , but as the obedience is unsatisfactory for a past guilt , so the observance is become impossible , by reason of our corruption whereby our disobedience is rather excited than abated , rom. . . when the commandment came , sin revived , and i died : and all this still to drive us to the necessity of a saviour , rom. . . what the law could not do , in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh . thus in the midst of all those difficulties , a saviour presents himself with the suffrage of god , the attestation of types and prophecies , with reconciliation of all the difficulties which perplexed our inquiries , with ability to save to the uttermost , with mercy , and acceptation , and pardon , and righteousness , and happiness , offered and proclaimed to all , and that upon most unhazardable and easie terms , only believe him , and trust on him . so then faith is nothing else but that result of dependance upon , and confidence in , and adherence unto christ , which follows upon the sound conviction of the truth of god concerning him . it is true , the faith of the ancients differed much in the distinctness of its acting and object , from the faith which is now required ; as abraham's faith , caleb's faith , &c. but in this , they both agreed , . that it was a confidence , and trusting upon god , in that which was revealed unto them by god. the promises of a son was made to abraham , and he rested upon god for the performance : the promise of canaan to the jews , and caleb and the believing jews rested upon the power and truth of god to perform it : so with us , god hath promised mercy and happiness to them that believe on christ , the soul resteth and trusteth in the truth and power of god in christ for it : . in that the faith of both had a termination in christ , though theirs more indistinctly and confusedly , in respect that the same was not so clearly revealed unto them . in that promise to abraham , in thee shall all nations of the earth be blessed ; wherein the gospel was preached to abraham , galat. . . abraham did see christ , and rejoyced , john . . and so for the rest of those ancient fathers , rom. . . they drank of that spiritual rock that followed them , and that rock was christ : now the effects of faith are of two kinds : . in reference to god , our justification ; god having of his free goodness exhibited the righteousness of christ and his satisfaction to be theirs , that shall truly know it , and rest upon it , rom. chap. , , , &c. galat. . . . in reference to us , peace with god , rom. . . in him that is our peace-maker : humility , because the righteousness , whereby we are justified , is none of ours , rom. . . where then is boasting ? worketh by love , galat. . . . hope is but modally or objectively distinguished from faith : for the same spiritual life which is wrought in the soul , and brings light with it , when it looks upon christ with dependance and recumbency is called faith ; when it looks upon the fulfilling of these promises , yet unfulfilled with expectation and assurance , is called hope . they are but the actings of the same spiritual life with diversity only , 〈◊〉 to the diversity of objects . hence they are many times taken for the same thing , heb. . 〈◊〉 the substance of things hoped for , ephes . . . one h●pe of your calling , galat. . . we through the spirit wait for the hope of righteousness by faith , rom. . we are saved by hope , pet. . . begotten again unto a lively hope . and the fruit of this hope , must of necessity be joy , re●●ycing in hope , rom. . . and such a joy , as at once takes off the vexation , sorrow , and anxiety that the greatest affliction in this world can afford , and likewise the fixing of the soul with over much delight upon any thing that it here enjoys ; because it looks beyond both , upon a recompence of reward , that allays the bitterness of the greatest affliction , cor. . , . heb. . and allays the delight of the greatest temporal enjoyment , heb. . . esteeming the reproach of christ , greater riches than the treasures of egypt : purifies the heart , john . . he that hath this hope , purgeth himself , even as he is pure : that is , winds up his heart to such a condition , as is suitable to his expectation . . love : this is that first and great commandment , deut. . . matth. . . and therefore is the fulfilling of the whole law , galat. . . rom. . . because it puts the only true and active principle in the heart , which carries him to all true obedience . it is the highest grace , cor. . . and that wherein consis●ed the perfection of humane and angelical nature , because it was not only his duty , but his happiness : it was his duty , because the chiefest good deserved his chiefest love , even out of a principle of nature ; and his happiness , because in this regular motion of the creature to his creator . god was pleased to exibit himself to his creature , and according to the measure of his love , was the measure of his fruition . and in the restitution of his creature , god is pleased to restore this quality to the soul , gal. . . the first fruit of the spirit is love , tim. . . the spirit of love , tim. . . with faith and love , thes . . . receiving the love of the truth , ephes . . . speaking the truth in love , jude . keep your selves in the love of god : now this love is wrought by a double means : . by the knowledge of god , as he is the best and universal good : and therefore it is impossible , that there can be the true knowledge of god , but there must be the true love of god , john . . he that loveth not , knoweth not god : and this is an act grounded upon a rational judgment , which even by the very law and rule of nature teacheth us to value and esteem that most , which is the greatest good. . by the knowledge of the love of god to us . the absolute goodness of god deserves our love ; but the communication of his goodness to his creature commands it : the former doth most immediately work upon our judgment , and so is a love of apprehension ; the latter upon our wills , and so is a love of affection ; and yet both upon right reason , for as the law of nature teacheth us to love the chiefest good , so the same law of nature teacheth us to love those most , that do us most good , and consequently love us most . now when god by his spirit sheds abroad his love into the heart ; and we once come to know the love of christ passing knowledge , ephes . . . the soul , even out of a natural ingenuity ( being rescued by the spirit of god from that malignity that sin and corruption had wrought in it ) cannot chuse but return to god again , that hath done so much for so undeserving a creature . and therefore this was the great wisdom and goodness of god in sending christ in the flesh to die for us when we were enemies , and in revealing that goodness of his therein ; that in a way , proportionable to the conception and operation of our souls , we might understand the greatness of his love to us : john . . hereby perceive we the love of god , john . . in this was manifested the love of god , ephes . . . but god , who is rich in mercy , for his great love , wherewith he loved us , even when we were dead , &c. god commandeth his love to us , &c. all which being brought to a soul that hath life in him , must needs work love to god again , john . . we love him bec●use he loved us first . as it is the love of god that gives us power to love him ; for it is the first cause of our happiness , and consequently of our love to god , wherein consists our happiness : so it is the immediate cause of our love to him . when the soul is convinced of so much love from so great a god to so poor a creature , in very ingenuity and gratitude it cannot chuse but return an humble and hearty love to his creator again . methinks the soul in the contemplation of the goodness and love of god , might bespeak it self to this effect : so immense and infinite is the goodness and beauty of thy god , that were thy being possible to be independent upon him , he would deserve the most boundless and infinite motion of thy love unto him : but here is yet farther infinitude added to an infinitude : he gave thee thy being from nothing , which was an infinite act of his goodness and power unto thee , and doth and may justly challenge the highest tribute of love and glory , that thy being can return unto him : but had he given thee a simple being , thy debt had not been so great , so have the most unaccomplisht creatures : but thy being was dressed with an intellectual nature , and that nature furnished with fruition of happiness , filling the uttermost extent of its capacity , and that happiness guarded with such a law as was suitable to that nature , full of beauty and order , in the obedience whereof , thou didst at once perform thy duty , and improve thy felicity : but thou rejectedst all this , and becamest a rebel to thy god , and a ruine to thy self , and thou hast improved thy ruine and rebellion by a voluntary rejection of thy duty and thy happiness , until this hour : and what canst thou expect , but a just return of an infinite vengeance from an omnipotent injured creator , for so ungrateful a breach of an infinite obligation ? but consider what thy lord hath done for thee for all this , and stay thy self and wonder : thy lord proclaims , return , thou backsliding soul , and i will not cause mine anger to fall upon you , jer. . hadst thou offended thine equal , for thy offended equal to have solicited thy reconciliation , had deserved acceptation and love ; but for the infinite god , to whom thou owest an infinite duty ; and hast violated it , who is able to annihilate thee , and can receive no advantage by thy return , to solicit it with an offer of a reprieve , nay , of a pardon ! but here 's not all : our deliverance from the wrath of god , is wonder enough : let me now be as one of my father's hired servants . no , there is more yet , john . . behold what manner of love : he is content to accept of us as sons . but what must the price be of so great a change , or who shall give it ? thy lord , whom thou hast thus injured , hath paid the price of thy redemption , and such a price as heaven and earth may wonder at the mention of it . the son of god lays down his life for his rebels . pardon , and assumption into a partnership with him in his own kingdom : but thou art not for all this , at the end of thy debt , this price is rendred to thee upon easie terms , believe and live : and this life accompanied with infinite advantages , even communion with this creator . but yet like the murmuring israelite , thou wilt die with the manna between thy teeth , unless god , who hath given thee such a price of thy redemption , enable thee to receive him : he sends his spirit into thy heart , with light and life , to strive with thy unbelieving heart , and to subdue it , and to cleanse thy filthy and polluted heart , to bring redemption into thy heart , and to solicite , perswade , importune thy heart to receive him for thy own good. what remains then , but that thou shouldest ever admire that love , that hath done all this for thee , that thou shouldest in all humility and humble reverence return love to thy lord , and magnifie his condescension , that he is pleased to accept the love of his poor creature ; that thou study not to grieve the spirit of that god , that hath taken this pains and care with thee for thy good ; not to crucifie again that christ , that hath died for thee ; that thou labour to find out what is the will of thy lord ; and to obey it ; and to walk in love , as christ also loved us , and hath given himself for us , ephes . . . now according to the measure of the true knowledge of god , and of his love in christ , is the measure of our love to him : and as that knowledge is the immediate cause of its production , so it must of necessity be the measure of its degree . and although both the knowledge of his absolute goodness , which excites the love of desire , and the knowledge of his benefactoriness to us , which increaseth the love of gratitude or benevolence , are mingled in every soul that truly loves god ; yet according to the different degrees of the discoveries of either to the soul , so are the different manners of their working upon the soul. the knowledge of the perfection and absolute goodness of god is more suitable to an angelical nature , and therefore produceth an high angelical and intellectual love ; for this love begins with the judgment : but because our nature , as it now stands , as it arrives seldom to such a knowledge , so seldom to such a love ; and that love , which comes into the heart , meerly upon such contemplations , is weak , mingled with servile fear ; unactive , because the knowledge like the sun in a cloud , shines dim , and the heat proves waterish and weak : but the knowledge of the goodness of god to us , as it draws the goodness of god nearer to us in sense , so it strikes more our affections , which god hath placed in us for this end. and this was the motive of love , and consequently of obedience , both under the law , and under the gospel ; though the expressions of that love under the law had more in them of sense , and under the gospel , more of spirit , deut. . . that thou mayest love the lord thy god , and obey his voice , and cleave unto him , for he is thy life , and the length of thy days , &c. luk. . . her sins , which are many , are forgiven , for she loved much . christ argues from the measure of her love , to the measure of god's goodness to her , and her sense of it . and here we have the true principle of all true obedience to god : the bare external act of any thing commanded by god , unless it move from a heart or principle conformable to the will of god , is no obedience : for all external actions , taking them divided from the will , they are all of one kind and nature : the very same act proceeding from a soul differently principled , may be an act of obedience , ( viz. when proceeding from an obedient loving heart ; ) an act of compulsion , when proceeding from a bare servile heart ; a bruitish act , when it proceeds from a soul not moved with any consideration ; and an act of malignity against god , when done out of a malicious cunning design . some even preached the gospel for envy , phil. . . so then , as the knowledge of the goodness and love of god to us , is the immediate cause of the return of our love to god ; so this love of the soul unto god , is the true and immediate principle of all true obedience unto god , now these are the genuine and natural effects of love to god : . it makes a man , to make god and his honour and glory , the highest and supream end of all his actions . and this must needs be so in reason : for as the great end of all the works of god are his own honour ; so where there is true love to god , it cannot chuse but make the soul value that most , which god most values . as he must needs be convinced in his judgment , that that which god makes his end , must needs be the chief end of the creatures actions ; so where this affection is , it must needs drive to that end : for if it should in any thing go beside that end , or not aim at it , there is so much want of love , my love to a creature may consist with a crossing of the end of that creature out of my very love to it , because the creature , which i love , may drive to an end , which is not for his own good : but this is impossible in case of my love to god ; for whatsoever most tends to his glory , is most conformable to his will , and whatsoever is conformable to his will , is most infallibly conformable to the soundest and best wisdom . . it makes the heart conformable unto the will of god : for he that loves god truly , makes his will the measure of his own : and it is impossible to think that a creature should love god truly , and yet cross the will of him whom he thus loves . the perfection of all creatures , even inanimate , consists in their conformity to the will and law of their creator , stampt upon them in their creation ; and when they turn aside from this , they contract disorder and deformity ; much more in case of a rational creature , who is endued with faculties susceptive and executive of the will of god in a higher measure . and the fruits of this conformity to the will of god are , . a chearful submission to the actings of the will of god upon us with patience and contentedness ; for it is his will , whose will i have made the measure of mine : and though i shall not cease to make my humble application to him for the removing of his hand of what kind soever , yet i have learned of my saviour to conclude , not my will , but thy will be done . . a solicitous inquiry what this will of god is ; for the same love , that teacheth me to make his will mine , teacheth me likewise to make inquiry after , this will by my prayers , by my studies , and inquiries &c. . a strict walking according to that will , in all things , and at all times . . this love of god works an awful conversation and heart before him . and this is that fear of god which the wise man tells us is the great duty of man , eccles . . . now the fear of god may arise upon some of these considerations : . out of the meer sense of a guilt incurred , and the power and wrath of god against the guilty creature . such was the fear of adam before god had revealed the cure of his guilt , gen. . . i heard thy voice in the garden and was afraid : and this fear drives the heart from god , and therefore he hid himself : and therefore this fear in the perfection of it , is not consistent with the love of god ; though so much of imperfection as our love unto god hath , so much even of this fear may be in the soul , rom. . . we have not received the spirit of bondage again to fear . john. . . he that feareth is not made perfect in love. . out of the mere sense of the majesty , and glory , and power of god , and the subordination and subjection and distance of the creature . and such a fear as this , as it may consist , so it ought to be joined unto our love of god. and , although there were in us an impossibility to sin , as in angelical natures , or blessed souls , yet this awfulness and reverence to his majesty will be , and must be in us : for all the attributions of god must be received with answerable affections in his creature , and one hinders not the other . and this awe of the majesty of god in the heart expresseth it self in suitable deportments and expressions without . abraham , that was the friend of god , yet forgets not his distance in his prayer , gen. . . behold , now i have taken upon me to speak to the lord , which am but dust and ashes . exod. . . when god passed by moses , he proclaimed his majesty and glory , as well as his mercy and goodness : the lord , the lord god , merciful , &c. and it found a suitable affection of reverence in moses ; he bowed his head towards the earth , and worshipped . even when we rejoyce in him , it must be with trembling , psal . . . and this is a great part of the business of the old testament to acquaint revolting man with the majesty of god , and to fence out those irreverent and unbecoming thoughts that the degenerate sons of men had of the infinite god , isa . per totum , & vers . . to whom then will ye liken god ? and as the angels in awful reverence to his majesty , are said to cover their faces , ( isa . . . ) so the twenty four elders that sat about the throne , cast down their crowns before the throne , ●ev . . . . out of a sense of his goodness , mingled with the consideration of his greatness ; which doth at once improve the value of his mercy , that it should come from so great a majesty ; and improve that fear of his greatness , by mixing with an humble love , the love of a child to a father . and this is most seen in the care of avoiding any thing , which may displease god , pet. . . passing the sojourning here in fear . this is that that makes them watchful and jealous of themselves , lest any thing unbeseeming so great an engagement should pass from them . this caution against sin , riseth from the love of god under both the notions before expressed . . as our love is terminated in him , as the chiefest good : and so we avoid sin out of fear of that loss , which we may have by it . this , it is true , is not without a mixture of love to our selves , yet allowable to be a ground of our care. . as our love returns to him by way of benevolence : where love is to an equal , it creates an awe of giving distaste . how much more , when to the infinite god , and yet that so far condescends in his love to us . . this love of god breeds an endeavour of likeness to him . the genuine effect of love , is union : and similitude to the thing loved , hath a degree of union in it . now because no eye can see god and live , neither can there be that proportion between us and him , that we should frame our selves unto his image immediately , he hath given us three copies of himself to take out , viz. . in his works : in his patience , in his goodness , in his mercy . . in his word he hath transcribed for us a copy of his holiness , pet. . . be ye holy , for your heavenly father is holy . . in his son. god in the creation , printed his image upon man ; and man by his sin broke it , and defaced it , as moses did the two tables of stone . god gives a new image of himself to man : he hath given his son into the world , who is the image of the invisible god , colos . . . cor. . . and while we look on him with faith and love , we put him on , rom. . . we grow up to the measure of his stature , ephes . . . we are changed into the same image , from glory to glory , even as by the spirit of the lord , cor. . . we put on the new man , which is renewed in knowledge , after the image of him that created him , colos . . . and we were predestinate to be conformable to his image , rom. . . . this love of god breeds in us an undervaluing of all things in comparison of him . and this is a natural effect of love : for according to the measure of our love , is the measure of the estimate of the things loved : if god be the choicest and chiefest object of our love , it will , like moses his rod , devour and confound the rest , especially , when they come in competition with it : if we have disorderly passions , and affections , and lusts . this love of god will mortifie them ; for christ is our life ; mortifie therefore your earthly members . &c. colos . . , . it will crucifie the flesh with the affections and lusts , galat. . . i will pull out a right eye , and cut off a right hand , if it offend , matth. . . i will teach a man to hate his mother , wife , children , brothers , sisters , yea , his own life , when it comes in competition with his saviour , luk. . . to esteem his outward privileges , learning , reputation , &c. and all things but loss and dung for the excellency of the knowledge of christ , philip. . . nay , the best of our obedience , prayers , righteousness : it makes this humble confession ; o lord , i owe unto thee , the strength of my soul ; and when i have paid it , i am but an unprofitable servant : thy goodness to me , is none of thy debt to thy creature ; but my most exquisite and perfect obedience is due to thee : and behold , i have brought before thee these services : what there is in them worth the accepting , is thy own , the work of thine own spirit , the purchace of thine own blood ; the rest , alas ! is mine , and is an object rather for thy mercy to pardon , than thy justice to accept . . it works true sorrow for any sin committed : for as it cannot chuse but be sensible , as of any injury committed to the god he loves , so most especially of such an injury as is done by himself . . the love of god is the only true principle of all obedience . faith works by love , ephes . . . and christ died , not only to redeem us from our iniquities , but to purifie unto himself a peculiar people , zealous of good works , tit. . . and we are created in christ unto good works , ephes . . . and this is the will of god your father , eve● your sanctification , thes . . . and it is as impossible , that where the true love of god is , these can be wanting , as it is for the sun to be without his light. the love of christ is a constraining love , cor. . . and he died for all , that they that live , should not from henceforth live to themselves , but to him that died for them , and rose again . our obedience to christ is the true experiment of our love to him , john . . if ye love me , keep my commandments , john . . so our love is the only true principle of our obedience , deuteronom . . . and . . and now , o israel , what doth the lord thy god require of thee , but to fear the lord thy god , and to walk in his ways , and to love him , and to serve the lord thy god with all thy heart , and with all thy soul. the love of god cannot be without his fear and obedience . now the qualifications arising from this love , will be , . a sincere obedience , because it proceeds from a principle within : for the obedience is formed in the heart , before it is formed in the action . love cannot be dissembled , because its residence is in the soul : the action that proceeds from love , must needs be therefore sincere . . a perpetual obedience , because the principle within is perpetual and increasing : for the more a man loves god , the more god is pleased to discover his goodness to him ; and consequently his love increaseth , and consequently his obedience . . vniversal obedience ; for it is the same principle within , that looks universally upon all . the obedience is upon this ground . it is the will , and the command of him whom i love , that ingageth my obedience : and wheresoever i find that impression , there is my ground : if the thing commanded , be more unsuitable to my constitution , occasions , exigencies , yet it hath the impression of my lord upon it , i will by his strength and grace obey it : if i love him , his will , and not my own , must be the measure of my obedience . and this is the reason why the breach of one command of god knowingly , is the breach of all , because , if my obedience to the rest , had been rightly principled upon the love of god , the same love would have ingaged me to the obedience of this : my obedience therefore to the rest , is not obedience , but a pretence or shew . some commandments of god do include in them a greater suitableness to the rational nature of man than others ; such are the laws of nature , the decalogue : some are such commands , as seem only to be experiments of our obedience ; such were the ceremonial commands ; the command to abraham , to sacrifice his son ; to the young man , to sell all he had : but where this true principle of the love of god is there will follow obedience to both ; though the more hard the command , the greater measure of love to god is required to a full performance of it . it teaches obedience , where the thing commanded , is of it self full of beauty , as all moral commands are , because but the abstract of his image : and it teacheth to obey where the command seems to carry nothing in it , but asperity , and unusefulness ; for it hath made the will of god the measure of its own will. now concerning the subject of our obedience , how far it extends , and what the rule of it is , vide infra . chap. xi . why , or by what reason the act of faith worketh our vnion with christ , and so our justification in the sight of god. hitherto we have seen those motions of god to his creature , and the motion of the creature unto god again , and both these must needs end in union : and this union can be no otherwise than in the son , in whom the divine and humane nature were united in one person , in whom the distance and difference between god and man , were filled up and reconciled . and by virtue of our union with him , as our sins are made , as it were his , in point of imputation and satisfaction , so we have all that communicable 〈◊〉 that was in christ : his righteousness , phil. . . the righteousness which is of god by faith : his life . galat. . ● . his death , galat. . . i am crucified with christ : his spirit , rom. . . his resurrection , 〈◊〉 . . . hath raised us up together , and made us sit 〈…〉 him in heavenly places , colos . . . buried 〈…〉 baptism , wherein also ye are risen with him through the faith of the operation of god : of his sonship , and heirship , galat. . . heirs of god through christ . now all these three graces of god , wrought in our 〈◊〉 by the spirit of god , are motions unto union , 〈…〉 , is the first act of the soul , and there● 〈…〉 this union is formally ma●e : 〈…〉 to be justified by faith , rom. . . to partake of of the righteousness of god by faith , rom. . . phil. . . viz. that by the eternal counsel and goodness of god , christ is put in the place of him that believes , in respect of his sins ; and he that believes is in the sight of god , put in place or stead of christ , and by that means is judged righteous in the sight of god , even by that very righteousness , which was the righteousness of christ , the mediator . and when we speak of faith , we must not intend that work of the spirit of god in our souls , whereby we believe ; for by the very same work is wrought belief , love of god , and hope in him : but it is that act of that life so wrought , which doth believe . now we shall consider , why , or by what reason the act of faith worketh our vnion with christ , and so our justification in the sight of god : . because it is the will of god , john . . this is the will of him that sent me , that every one which seeth the son , and believeth on him , may have everlasting life : he , that is the great dispenser of his own goodness , is pleased that this shall be the means of that dispensation . in ancient times before the coming of christ , he was pleased to use other immediate instruments , such were circumcision , obedience to those laws which he gave : these had not their efficacy of themselves , for they were indifferent things ; but they had their efficacy upon these grounds : . the divine institution to that end : . the mingling of the efficacy of the sacrifice and satisfaction of christ with . a performance of them with an obediential and believing heart , which , though it was not always accompanied with an explicite and actual belief of christ , yet it was not without thus much faith ; viz. that it was a thing injoined by god for some special purpose , for the good of his creature . and thus likewise in infants , who are not capable of an actual exercise of faith , god hath questionless , some secret efficacious means of the application of christ's sacrifice unto them . thus , proportionable to the condition of his elect in all times and conditions , god is pleased to proportion a means to make this sacrifice effectual . to the ancient fathers , that had not the same opportunity of believing , in respect christ was not revealed to them so clearly as to us , it was his will to appoint at least , a more implicite and obscure act of faith : they were shut up unto the faith that should afterwards be revealed , galat. . . . because faith is the first act of the new life , wrought in the heart by the spirit of god , tending to union : it is true , that knowledge is that which precedes all the works of grace in the soul ; but in this , the soul is not so much active , as passive ; and knowledge doth not of it self , unite the soul to the object , viz. christ , as it doth unite the object to the soul : but the first motion of the soul to union , is not that faith of assent , which differs not from knowledge , but the faith of recumbency or adherence . and this priority of the act of faith is not in time , for life is wrought all at once in the soul ; but in nature and actual operation . and this priority of faith in this sense is upon three grounds : . in respect of the nature of the act. . in respect of the nature of that truth , upon which it fixeth . . in respect of the condition of the creature . . in respect of the nature of the act ; the creature is created essentially depending upon god ; and dependance is the first relative act of the creature unto the creator ; as it is the first relation , so the first motion of a rational creature unto god , is by an act of dependance and recumbence upon his truth and goodness . and herein consisted as the first act of union , in our uncorrupted nature , unto god , so herein was the first breach that was made upon man , gen. . . yea , hath god said , &c. man's duty was recumbency , and trust , and reliance upon the goodness of his creator , and the devil weakens his faith or dependance upon his god , and deceives him . his first fall was distrust in the word and goodness of god , and his first recovery must be by recumbency upon him , his truth , and goodness . . in respect of the nature of the message . it is a message , that as it requires , so it concerns our faith and recumbency . it is a promise of mercy and peace unto as many as believe the message : according to the nature of the thing known , is the motion of the heart towards it : this is a message of deliverance and peace , with a command to rest upon it ; therefore of necessity , the first act must be recumbence , john . . said i not , if thou wouldest believe , thou shouldest see the glory of god , exod. . . fear not , stand still , and see the salvation of the lord. the first act , that a message of deliverance from god worketh upon the heart , that entertains it , is recumbency and resting upon the truth and power of god. . in respect of the condition that this message of deliverance finds us in . we are incompassed every where with guilt ; and the avenger of blood pursues that guilt ; and we cannot by any means find any power in our selves , or in any other creature , to escape it : the soul being seriously convinced of this , god presents unto it the satisfaction and righteousness of christ , his promise of acceptation of it , and our deliverance from his wrath by it : and now the soul , like a man ready to be drowned , first lays hold of the cable that is thrown out to him , even before it hath leisure to contemplate the goodness of him , that did it . so the condition of our misery teacheth us first to clasp the promise of mercy and salvation in christ ; and then to consider and contemplate the great mercy and goodness of god , and to entertain it with love and thankfulness . an extream exigence will give a man some confidence to adventure upon a difficult and unlikely occasion of deliverance ; because it is possible his condition may be bettered , it cannot be made worse , kings . . why sit we here until we die ? if we enter into the city , the famine is in the city , and we shall die there ; if we sit still here , we die also : now therefore let us f●ll into the host of the assyrians , if they save us alive , 〈…〉 live ; and if they kill us , we shall but die . even so , even in a way of reason , may the soul debate with it se●f : i find my condition miserable , and i know not how to avoid it : when i look into my self , i find a guilty and condemning conscience ; when i look behind me , i see the avenger of blood pursuing me , and ready to overtake me ; when i look before me , i see nothing but a hell to receive me in my flight ; when i look upward , i behold an offended and angry god , a●med with power and justice to condemn me . 〈◊〉 is true , he is a merciful and bountiful god ; but that aggravates my misery . what comfort can the thought of a neglected , an abused mercy add unto 〈◊〉 so that now , as my misery is intolerable , so it is inextricable : as i cannot help my self , so i can see nothing without me but storms , but trouble , and darkness , and dimness , and anguish , isa . . . and a guilt within me , still telling me worse is to come : and to prevent my despair , i turn me to the creatures , to friends , to pleasures ; but alas ! they have no more taste in them than the white of an egg ; like drink in a fever , they increase my torment . in the midst of all this tempest of the soul , the love of god , like the dove to the drowning ark , le ts fall an olive branch , a 〈◊〉 , a message and promise of life and delive●●●● , an invitation to peace and salvation . let any 〈◊〉 judge now , whether a soul sensible of his own condition , will not greedily , and even before it hath leisure to contemplate the mercy , lay hold upon it , rest upon it , get unto it : so that the condition of the soul , and the sense of it , doth even drive the heart , in the first act of its illumination , to coming unto christ , and resting upon him : and then the soul hath more opportunity to discover , and contemplate , and value the goodness of god , whereby the love of the soul to god , is more and more excited and increased . and thus we see how the believer is united unto christ : not corporeally , nor yet substantially ; yet really and spiritually , these motions of the soul being met and entertained with objects suitable to their utmost latitude : our motion unto him by faith and adherence , finds not only an invitation before it come , matth. . . come unto me , all ye that labour and are heavy lad●n , and i will give you rest : but a rest when it doth come : our motion unto him by our love , finds an entertainment with fruition , john . . if a man love we , he will keep my words , and my father will love him , and we will come unto him , and make our abode with him : our hope entertained with assurance , and the prepossession of our expectation , john . . i go to prepare a place for you , pet. . . an inheritance incorruptible and undefiled , reserved in heaven . in the creation of man , as likewise of angels , god placed in them powers suceptive and able to receive a great measure of his truth , glory , and goodness : and when he had furnished them with vessels , as i may say , of this capacity , he filled them with his light and goodness : and herein consisted that great union between god and his creature ; and consequently his great happiness . and in man's restitution , the same course is taken to make him happy again . here is the difference , and our accession of happiness , that this mercy 〈◊〉 put into our own hands , but into the hands of our mediator for our use . for as in him dwells the fulness of god , so every true believer dwells in him , and makes up that body , which is the fulness of him that filleth all in all , ephes . . . and is thereby filled with the fulness of god , ephes . . . chap. xii . the effects of our vnion with christ . now we come to consider the effects of this our vnion with christ more distinctly . . remission of sins , ephes . . colos . . . in whom we have redemption through his blood , even the forgiveness of sins : for by virtue of our union with him , the father looks upon us , as having made that satisfaction for sin , which in truth his son made . . justification : for as by virtue of our union with him , his satisfaction is ours , so is his righteousness . and hence that righteousness , by which we are made righteous in the sight of god , is called the righteousness of god , cor. . . that we might be made the righteousness of god in him , phil. . . that i may be found in him , not having mine own righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith : and therefore jer. . . . . he is called , the lord our righteousness . and indeed without this , though it were possible , that we could have our sins forgiven , yet without this righteousness , we could not actually attain happiness . christ therefore must present us holy , as well as unblameable , colos . . . so then , being one with him , as our sins by imputation were his , and his satisfaction ours , so was also his righteousness . . peace and reconciliation with god : for as god from heaven , proclaimed himself well pleased in his son , so if we are one with him , he is consequently well pleased with us . and this conclusion follows naturally from our justification in the sight of god : the controversie between god and his creature was sin ; and when christ took up that controversie , there must needs follow peace , rom. . . being justified by faith we have peace with god through christ , colos . . . having made peace through the blood of his cross , eph. . . for he is our peace : and the consequent of this peace with god , is peace with the creature , who , when man became rebel to god , became rebel to man , unuseful , vain , full of vexation : but by our peace restored with our god , our peace with the creature , is part of our portion , godliness having the promise of this life , as well as that to come , tim. . . matt. . . and peace with our own consciences : conscience was god's vicegerent in man , and when her lord is angry , the conscience will chide : it is a glass , wherein a man may by reflection , see the face of heaven , and of his own soul. but when once the heart is sprinkled from an evil conscience by the blood of christ , heb. . . . the conscience is quiet , for heaven is quiet . as peace was the proclamation of an angel at the birth of christ , luke . . so peace was the legacy of christ , when he was leaving the world , john . . my peace i leave with you . and the fruit of this peace , must needs be joy : when a man upon sound grounds doth find that his peace is made with heaven , there cannot chuse but be a joy answerable to the sense of so beneficial a peace . therefore rom. . . the kingdom of god is righteousness , and peace , and joy in the holy ghost , rom. . . the god of hope fill you with all joy and peace in believing . where there is faith there will be peace ; and where peace , joy : and therefore when christ had finished the work of our redemption , that spirit which he sent into the world , is called the comforter , john . . . the spirit of christ : and that may be taken these ways . . the immediate communication of the holy spirit , wherewith christ himself was indued : for , as in respect of the union of the divine nature , there was an essential union between the son and the spirit ; so by that union of both natures in one person , there was a communion of the same spirit unto christ ; the spirit descended upon him like a dove , matth. . . god gave him not the spirit by measure , john . . now as aaron's ointment , that was poured first upon his head , descended upon the hem of his garment ; so by virtue of our union with him , that spirit , that was without measure poured upon our head , was in some measure , diffused upon all that are united to him : and as the same soul , that actuates the heart and the head in a more plentiful and eminent manner , doth inactuate the most inconsiderable part of the same body ; so the same spirit , that is in christ , is in every one that is united unto him , though in a different degree of operation , rom. . . if any man have not the spirit of christ , he is none of his , cor. . . he that is joyned unto the lord , is one spirit . and by this spirit of christ , which he giveth and communicateth unto those that are united unto him , they are said to be sealed by the spirit of promise , ephes . . . cor. . . viz. it is by this spirit of christ , that we have access unto god , ephes . . . we have access by one spirit unto the father : and it is this spirit that forms our desires in us ; and by this means , our desires are not only discovered unto god , that knows the mind of his own spirit , but they are also conformable unto the will of god , rom. . . he that searcheth the heart , knoweth what is in the mind of the spirit , because be maketh intercession for the saints , according to the will of god. and as the father did hear the son always , because his desires were conformable to the will of his father , john . . i know that thou hearest me always : so , john . . whatsoever ye shall ask the father in my name , he shall give it you : for it is a petition framed by that spirit , which is the spirit of christ , and of god ; and what his own spirit desires , it is his own will to grant : and for this cause , it is called the spirit of adoption ; rom. . . god is pleased to accept the prayers and services of the members of christ in him , even as the obedience of his own sons , because they are moved and actuated by the very same spirit , which is the spirit of his son. and as the intrinsecal form of things is that which instrumentally conforms the qualities and proportions of the thing which it informs unto that intrinsecal form , and suits it with qualities and conditions suitable to its operations ; so this spirit of christ doth by degrees conform the soul , the affections , the whole man , unto the image of christ , changing it into the same image , cor. . . and this spirit of christ doth lead them into all truth , john . . and from hence it is , that he that is the true member of christ , cannot continue in a constant course of sin , john . . for his seed remaineth in him , viz. that spirit of christ , by which he is actuated , and by which he is born of god , john . . that which is born of the spirit , is spirit . that abideth in him , and will be degrees , like a living spring , work out that mudd , that our own flesh and corruption cast into us . . which is a fruit of the former , the mind of christ . for this spirit of god works a conformity in the heart and life to christ , whose spirit it is : this spirit of christ makes an impression of the image of christ upon the soul and life . the like effect with this , we find in all things : in matters natural , the vicinity of two things together , works a conformity of the weaker to the stronger , either element or form : in matters moral , conversation between two , breed a conformity in manners , even different from their otherwise natural constitution : much more , where the spirit of christ lays hold on the soul , and unites a man unto christ , there is not only new company , but a new form , and consequently of necessity a new frame and temper of heart and life , conformable to such company , and to such a form. and in order to this conformity unto christ , the old conversation , the old man , which is corrupt , according to the deceitful lusts , ephes . . . must be put off ; the affections and lusts must be crucified , galat. . . the body will be dead because of sin , rom. . . ungodliness and worldly lusts will be denied , tit. . . for these make a deformity from christ ; such a spirit , as the spirit of christ , cannot long endure to inform or inhabit such a soul , but if it come into him , it will change him : and in stead thereof , the man shall be born again by the spirit , john . . the spirit will be life , rom. . . christ will be new formed in them , galat. . . the walking will be in the spirit , galat. . . the new man will be put on , even the image of christ , righteousness and true holiness , ephes . . . christ will be put on , galat. . . rom. . . the life will be the life of christ , galat. . . the heart will be the habitation of christ , ephes . . . of god , ephes . . . of the holy ghost , cor. . . the mind , the mind of christ , cor. . . the temper of the soul , the same with his , humble as he was humble , phil. . . holy , as he is holy , pet. . . long-suffering and indulgent as he was , john . . behold , have i not given you an example . patient under the will of god , &c. and by conformity unto christ , man is put into a right state , and in that order towards god himself and others , as he was in his creation , and thereby in some measure restored to that happiness which he had by reason of that order : the happiness and peace of every thing consisting in the due observance of that station and rule , which god hath given it . and this conformity unto christ , is our sanctification , which is nothing else , but a restoring of man in some measure to that conformity unto the will of god , in which he was created . man by sin , lost that impression of god's image : god was pleased to give us his son , who is the express image of his father , and by this spirit of his to re-imprint that image again upon as many as behold him , and come unto him by faith , . thes . . . this is the will of god , even your sanctification : so that the sanctification or obedience , which is wrought in us , and required of us , is the conformity of the will of man to the will of god. the obedience performed unto god by the faithful , ariseth from a double principle . . this whereof we now speak , an intrinsecal change of the nature conforming the heart , and consequently the life , to the will of god , the mind of christ : for the same spirit of christ , which dwells in christ our head , dwells likewise in those that are the members of the same body : and as the oneness of the soul in man , makes that oneness of motion in all the body , and that conformity , that is in all its motions , to the mind of the soul ; so that oneness of the spirit in christ and his members , makes that conformity of the members of christ unto the mind and will of christ , which is the uncreated image of god : this is regeneration ; the birth of the spirit ; the forming of christ in us , the sanctification of the spirit , thes . . . . that whereof before is spoken , love unto god ; which is always the soul of all true obedience . the soul finds the goodness , and rectitude and beauty of god , and of all his commands , and therefore out of a judicial love , it is sensible of the ingagement that it ows to god ; and therefore out of gratitude , it will , as far as the strength of the soul can reach , obey the commands , which are so righteous , of her god , that is so gracious : it finds , that it was the purpose of god ; he created us unto good works , ephes . . . that as many as are in christ , ought to walk as he walked , john . . that the son of god died to destroy the works of the devil , john . . to purifie unto himself a people zealous of good works , tit. . . that christ hath ordained , that his disciples should bring forth fruit , john . . that for this cause christ died , &c. that from thenceforth , they that live , should not live unto themselves , &c. cor. . . now the true love of god , makes the will of god , to be his will , and the glory of god his end : if there were no beauty in the thing commanded , yet shall i dispute his will , that hath redeemed me ? shall i go about to disappoint him in the end of his death for me ? ordinary reason teacheth me to subscribe and yield obedience to the commands of god , for they are all most wise and most just commands ; and though i see not the wisdom , usefulness , and justice of them , yet the same truth , that tells me , his ways are unsearchable and past finding out , teacheth me to obey , when i discern the authority , though not the reason of the command . but if it were not so , suppose i could be a loser by my obedience , i cannot lose so much as i have freely received from him that commands me : when abraham received a son from the goodness of god , and god required him again , abraham obeys , though his obedience had left him as childless as the promise found him : but the greatest command , that i can receive from my saviour , cannot return me to so bad a condition , as his pity and mercy found me in : if he require my riches , my liberty , my life yet he leaves me somewhat , which without his goodness , i had lost , and doth more than countervail all my other losses , even my everlasting soul : when he requires these of me , he pays me interest for them , matth. . . but if he did not , yet the price of my soul in ordinary gratitude , may deserve the life of my body ; for what can a man give in exchange for his soul ? matth. . chap. xiii . concerning the putting off the old man : and . what it is . now concerning the putting off the old man , two things are considerable : . what this old man is . . how we must put him off . for the former , it is nothing but that ataxy , disorder , and corruption , which by sin did fall upon our nature : it is not our nature in its essentials , for that is still good ; but the absence of the goodness and perfection of the reasonable soul , which consisted in the conformity to the will of god , which is the beauty and perfection of every thing . and from this disorder in the soul , proceeds the disorder in the life and actions . and this old man hath a double strength and advantage u●on us : . in it self , the corruption and disorder is so universal , that the whole soul is bound under it : it hath no supplies of its own to rescue it self ; for they are all corrupted : it is therefore called a dominion of sin , rom. . . a body of death , rom. . . a law of sin , bringing the soul into captivity , rom. . . . accidentally , the prince of the power of the air , taking advantage of this confusion and disorder of the soul , gets , as it were , into it ▪ and so worketh in the children of disobedience , ephes . . . inhabits it as his castle , and useth the faculties of the soul , as the weapons wherein he trusteth ; became a ruler of darkness in the soul , eph. . . is judas covetous ? the devil gets into that covetousness , and acts it even unto the betraying of the lord of life , luke . . is peter lifted up upon his master's at●estation of his confession ? the devil gets into that pride , and he becomes a tempter of our redeemer , matth. . . is a man immoderately angry ? the devil gets into that anger , and will turn it into malice , ephes . . . the prince of the world could get no advantage upon our redeemer , he had nothing in him , john . . but so much of the old man as remains in us , such a party hath the devil in us to entertain , nourish and actuate his temptations . we shall therefore consider , wherein this corruptition or deficiency in our soul consists . it is in every part and faculty of the whole man , as may evidently appear by tne enumeration of particulars , . in the vnderstanding there wants light , rom. . . their foolish heart was darkened , ephes . . . and from hence the imaginations become vain , rom. . . and not only vain , but evil , and continually evil , gen. . . pursues unprofitable curiosities , acts . . lusts of the mind , ephes . . . fables , and impertinent questions , tit. . . tim. . . vain deceit , colos . . . it wants a capacity to discern things of greatest concernment , cor. . . the best habits of the understanding are corrupt ▪ the wisdom of the world is not only foolishness , cor. . . but enmity to god : is earthly , sensual , devilish , james . . these and the like , are the old man in the understanding : for the light being either out , or dim , the actings of the understanding are irregular ; and it is one of the great works of christ in our renovation , to give us the spirit of a sound mind , tim. . . ( . ) in the conscience . this is the tenderest part of the soul , the receptacle of that light and authority of god , which he hath left in us , to be our monitor and his vicegerent , rom. . . and yet the old man hath mastered and corrupted this also , puts it awry , or out , tim. . . defiles the mind and conscience , tit. . . sears the conscience , so that it is insensible , and past feeling , ephes . . . and if the conscience be so vigorous , as not to be stifled by means of this corruption and the concurrence of the prince of the air , it becomes our misleader , being filled with errors and mistakings ; or our tormentor , being filled with horror and desperation : and it is the great work of god in our renovation , to restore the conscience to his primitive office and place , by taking away the guilt of sin , which kept the conscience in a continual storm , heb. . . . and by purging the conscience from the pollutions and corruptions of sin , heb. . . purging the conscience from dead works , to serve the living god. ( ) in the will there is irregularity upon a double ground : . by reason of that corruption that is in the understanding : for the prosecution or aversation of the will are much qualified and ruled according to the light that is in the understanding ; and if that light be darkness and error , then there must necessarily follow a miscarriage in the will. . by reason of that captivity , that is in the will unto the law of sin , and of the flesh . god gave unto man a righteous law , which was to be the law and rule of his mind and will ; and while it was conformable to this , it was conformable to the will of god , and so beautiful and regular : but in stead thereof , there is a law of sin and death , rom. . . rom. . . and this law subdues the law of the mind , and brings the soul into captivity to the law of sin , rom. . . and the will being thus captivated , is made carnal , and filled with enmity against god , and that law , which he once planted in us to be the rule of our will , so that it is not subject to the law of god , neither indeed can be , rom. . . nay , the will is so much mastered and possessed by this old man and his law , that when it meets with the law of god coming into the soul , it takes occasion thereby to work in the soul all manner of concupiscence , rom. . . out of malice and policy to make that law , which comes to rescue the soul , more odious to the soul , and the soul to it : as conquerours use to introduce laws , customs , and languages of their own , the more to estrange the conquered from any memory of their former duty or freedoms : and when christ comes into the soul , he rescues the will from this captivity , and from the dominion of sin , though not from the inherence and residence of it ; and doth by degrees waste and diminish that very inherence of sin , rom. . . sin shall not have dominion over you ; for you are not under the law , but under grace ; and plants and supports another law in us , even the law of the spirit of life in christ , which maketh us free from the law of sin and of death , rom. . . ( . ) in the affections . the great and master affection of our soul , is our love : and all other affections are derived from it , and in order to it . our hatred of any thing , is because it is contrary and destructive to what we love : our fear of any thing , is because it would rob us of what we love : our grief for any thing , is because it hath deprived us of what we love . and according to the measure of our love , is the measure of our other affections : an intense love unto any thing , makes our hatred of its contrary equally intense ; and so for the other affections . in our original creation our love was rightly placed , upon god , the only deserver of our love : and our love was rightly qualified ; it was a most intense love : the law and command of god , deut. . . thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy might ; was but the copy of that law , that was written in our nature . and our love thus rightly placed , and rightly qualified , did tutor all the rest of our passions and affections both in their objects and degrees : it taught us to hate sin , and that with a perfect hatred , because contrary to the mind of that god , whom we did perfectly love ; and it taught us to hate nothing else but sin , because nothing but that had a contrariety unto god. but when we fell , our love lost its object , and all the affections thereby became misplaced , and disordered : and though we lost the object of this affection , yet we lost not the affection it self ; our love therefore , having lost his guide , wanders after something else , and takes up our selves , and makes that the object of our love. but as our love is misplaced in respect of its object ; so it mistakes in its pursuit of that object : no man can truly love himself , that doth not truly love god ; because the true effect of love , is to do all the good it can to the thing it loves . now the chiefest good to our selves is only our conformity unto god's will , and consequently our love to him , wherein consists our happiness : but it is no marvel that having forsaken the true object of our love , and chosen our selves to be that object , we are likewise mistaken in the seeking of our own good , rom. . . who changed the truth of god into a lie , and worshipped and served the creature more than the creator : for this cause god gave them up to vile affections . now every man , that terminates his love upon himself , serves and worships himself . and now that order , which god planted being broken , it is no wonder , that all confusion and disorder falls among our affections : and now our love being misplaced , all the rest of our affections are likewise misplaced and out of order : now the right frame of our love , and consequently the corruption of it , consists in three things : . in the ultimate object of our love : it ought to be settled upon god , and upon him only . . in the order of our love : it ought to be set upon god , and upon him first : and all other things may be loved , but yet in him and after him . . in the degree of our love : our chiefest and most intense love must be set upon god , and upon him only . and these are most rational and natural conclusions , as appears before . now the old man in our affections , consists in the absence and deprivation of this order that god hath set . . the deprivation of the first , when either we love not god at all , or , which is all one , when we make him not the ultimate object of our love , but love him meerly in reference to our selves : the consequence whereof is , that if god be not in all things subservient to those things , we conceive most conducible to our own good , we disobey him , we murmure against him , we blaspheme him , we hate him : if the basest lust , pleasure , content , come in competition with his command , it shall conquer it , because we have made our selves our ultimate and chief end , and therefore shall certainly prefer any thing that we think most conducible to this end. and certainly , he that makes himself his ultimate end , and the chief object of his love , cannot chuse but fail in the two latter : for his love to himself , makes him love all things else in order meerly to himself , and so far forth only as is conducible to his own mistaken good ; so that god shall be no longer loved , served , or obeyed , than he is subservient to that end. now it is easie from this consideration , to see the original of most of the evil in the world : whether it relates to god , to men , or to a man's self . from this original grows the very hatred of god. this distemper , wrought by sin in our souls , hath not only deprived god of our chiefest love , which we justly owe to him , and turned that love into our selves , but hath made us haters of god by our corrupred nature , rom. . . he strengtheneth himself against the almighty , job . . that say unto god , depart from us , job . . for having made himself his end , he cannot chuse but be a hater of god upon a double ground : . because the presence , and purity , and commands , and admonitions of god , either by his word , or conscience , or the outward dispensations of providence do extreamly thwart that end which we pursue . hence grow the blasphemies in the world , revel . . . men blasphemed god because of the hail . the disappointment , and controll , and interruption , that men have in the pursuit of their ends , do make them hate the presence , the word , the very being of god himself , because they take it to be a hinderance of their end , and their happiness . . the soul , that was once united to god , is by sin gone a whoring from him , and hath taken up another end ; yet god in mercy still perswades the soul to return . turn , o back-sliding children , saith the lord , for i am married unto you , jer. . the skill of the enemy of god within us is , as much as may be , to divert the access of such perswasions to the soul , or the entertainment of them , lest thereby he should be dispossess'd ; and therefore , as ahitophel to absolom , to secure his party with impossibility of reconciliation to his father , perswades him to the highest villany , that so he might be abhorred of his father , sam. . . so the devil and sin in us ingage the soul in the greatest villanies and blasphemies against god , that so the soul , abhorring god , may be abhorred of him . thus sin taking occasion by the command , works in the soul all manner of concupiscence , rom. . . from hence likewise proceeds the slavish fear of god. we have shewen before that all love of god , is accompanied with the fear of god ; but this fear is without the love of god , but proceeds from love to our selves ; as a man fears that , which he doubts will be destructive to that , which he makes his end. when god sent lions among the captive israelites , it is said , they feared the lord , and served their own gods , kings . . their fear and their love was divided . from hence proceeds atheism it self : for it begins in the affection , not in the understanding . the desire of that not to be , which the corrupted soul conceives an impediment or check to the prosecution of his supream end , is that which at length breeds a half perswasion in the understanding that that , which he desires should not be , indeed is not . from hence proceed idolatries and misapprehensions of god. when we will not frame our selves to god , we endeavour to frame him to our selves : thou thoughtest i was such an one at thou art . and from this cause are all those will-worships , contrary to the command of god. did our chiefest love settle upon god , our obedience would be universal ; but especially in this matter of his worship : but when we make our selves our ends , we measure him out such a worship , as may best please our selves , and suit with our own contentment . from hence proceeds hypocrisie , a form of godliness without the power thereof , tim. . . the power of godliness , which is nothing else , but the entire and intense love of god , cannot consist with that end a man hath chosen , viz. himself ; yet the shape and form of it , according as the occasion is , is conducible to his ease , greatness , or preferment : so the same self-love puts on the shadow , and rejects the substance . in matters relative to others : from this making a man's self his end , proceed all the acts and habits of injustice , oppression , cruelty , malice , envy , that is in the world ; because he that makes himself his end , doth with all vigor pursue that , which he conceives good for himself ; and if he meet with any obstacle , or fear of an obstacle from another , it engageth per fas & nefas the ruine of that which he finds so hindring him : for all these acts proceed from the love of himself . in reference to a man's self : he that makes himself his own end , is subservient unto himself to the uttermost , in the pursuit and enjoyment of all those things , which may please and content himself , according to the varieties of constitutions , ages and circumstances . if it be in the lusts of the flesh , it will teach him to make provision for the flesh , to fulfil the lusts thereof , rom. . . it will put him upon studies , and inquiries , and pursuits of unnatural impurities , rom. . . it will make him give himself over to lasciviousness , to work all uncleanness with greediness , ephes . . . because what a man makes his chiefest end , he strives by all means to please , in whatsoever way it discovers its delight or acceptation . if it be in luxury , and delights in meat and drink , it will make a man to serve his belly , rom. . . it will make a man's belly his god , phil. . . a man making himself his end , observes which way the vein of his mind and delight runs ; he doth serve that affection or delight with the same intenseness of pursuit , as if it were his god ; for what a man makes his end , he makes his god. if it be in the lust of the eyes , after wealth or possessions , a man pursues that with the same violence as a heart well set , pursues after god : there shall nothing stand in his way , neither the command of god , nor lives , nor laws , nor justice , nor reputation , nor a man 's own quiet , ease , health , life : for self hath discovered her self in this desire , and he doth pursue the satisfaction of it as the first-born of his end. the like for the pride of life , ambition , &c. and from hence grows the pride of the heart of man. every man that makes not god his chiefest good , and highest end , makes himself so . but this self discovers it self , according to varieties of constitutions and circumstances . self in one man is his lust ; in another his wealth ; in another his honour , power , and command ; in another , wit , learning , policy : and these he pursues as the first-born of his end : and such as is his earnestness in the pursuit , such is his fulness and contentedness when he enjoys , or thinks he enjoys it : and that , especially in those pursuits that are less bruitish , makes the man so high and so proud , because he is full of that , which he makes his end ; he is full of himself . in the sensual appetite : this motion or faculty was planted in nature by the god of nature , and is of it self good , when it keeps within those bounds , and in that subordination , in which it was originally placed by the god of nature and order ; for it is the natural inclination and motion of nature to its own preservation and perpetuity : but our contracted corruption hath put this out of its place , and out of its order , and out of its end. the rational part of man being become weak and out of frame , this that was placed in subordination to it , hath got the mastery of it , and so carries man to all excess of riot and luxury . the strength of the motion of the sensual appetite to its objects , and that delight , that by the goodness and wisdom of god was planted in the fruition of its object , was not for its own sake , or the end of this motion ; but a wise dispensation of god to carry the humane nature to its own preservation : but corruption in man , hath made that very delight to be the end of its motion ; and therefore pursues that , though it be to the ruine and distemper of his nature . the very beasts , that have not reason to rule them , do instruct us in this very decay of our integrity : for although they have no higher guide , than that law and instinct , which god implanted in their nature ; and although they have the same delight in the fruition of their sensitive objects , as man hath ; yet they seldom or never pursue their appetites beyond the convenience of the preservation of themselves and their species : but it is visibly otherwise with men : and from hence is that excess in eating , drinking , sleep and other sensitive inclinations ; because they pursue not that end , for which it was given , but the very pleasing and satisfaction of the appetite it self : so then the old man in the sensual appetite consists , . in the want of that subjection and subordination of it to the reasonable part , which should direct , moderate , and restrain it , according as may be most useful for that better part of man ; so that now this power is out of its place . . in that exorbitancy and extravagancy of it , whereby it runs to excess ; and so it hath lost its end , viz. the motion to the preservation of nature . it is true , god hath given to the sons of men , in respect of these sensual things , objects , not only of necessity , but delight ; but here is our misery , as well as our sin ; that either we rest not in what god lawfully allows , sam. . . god gives to david a full measure of temporal comforts and delights , and if that had been too little ; he would have given him more ; yet david with adam must needs be tasting the forbidden fruit : or in case we go no farther in the object of our pursuit , we go beyond it in the measure of our pursuits , resting in the enjoyments of them , as of our chiefest felicity , forgetting the god that gives them , and those inquiries and pursuits that are of a higher value and concernment ; and , which is the highest degree of vileness of our hearts , even by those outward blessings he gives us , we learn to admit his enemy into our hearts , to shut him out of it , and to fortifie it against him . and from hence it is , that the god of mercy curseth , and that most justly , his own blessings unto that man , that thus perverts the use of them . wine rejoyceth the heart of man , as it was given for that purpose ; but when a man in the use of it looks no higher , but to satiate himself , there is a sting put into it , and it proves a serpent , prov. . . chap. xiv . how the old man is to be put off , and . by repentance . thus far concerning the old man , the corruption of our nature : now we consider , how he is to be put off . this putting off the old man looks backward , and that is repentance ; forward , and that is mortification . the order of god's dispensation to a particular man , in bringing him to his great and supream end , holds a proportion with his dispensation to mankind since the fall : from the time of the fall of man till the giving of the law , is like the first condition of our corrupted nature , without god in the world : then he gave them his law , thereby to shew them what they should be , and what they are ; for the rule is not only the discovery of it self , but of that crookedness and irregularity which is in the deviation from it . man having now the opportunity of discovery of the defects , and consequently unhappiness , of his own condition , he sends the baptist to call him to repentance , and then discovers unto him the means of his recovery . thus after our wandring in our corruptions , god is pleased to shew us our condition , what it is , and what it should be , by the sight of his law ; and that doth naturally breed a dislike of those ways , which lead to so unhappy an end. the grounds and way of repentance , are , . a sound conviction of the understanding concerning our natural ways and conditions . . that they are irregular , deformed , and crooked ways : god gave to man a righteous law , and the conformity to it was man's happiness and perfection ; for the goodness , which was the perfection of all created beings , consisted in their conformity to the particular will of god concerning the creature . that will concerning man was the law of god. this law god hath again new copied out , that man may as well measure himself by it , what he is , and hath been , as guide himself to what he should be . . the consequence of this therefore is , that those ways of his are vnprofitable and fruitless ; and therefore are they called the vnfruitful works of darkness : and not only unfruitful but deadly ; what fruit had ye then in those things whereof ye are now ashamed ? for the end of those things is death . and this must most necessarily follow upon the former ; for if the conformity to the will of god be the perfection and blessedness of the creature , the violation of that will must needs be both unprofitable and miserable : for man is out of his way to his perfection , and therefore must necessarily meet with nothing but vanity and misery . god , that hath measured out to every thing his being , and the measure of his perfection , hath likewise chalked out the way of attaining it , which , if a man miss , he can never attain that end. and upon this conviction of the irregularity , unprofitableness , and dangerousness of his corrupted ways and condition , doth naturally follow such thoughts as these : i find god did make me a glorious creature , fitted to partake of a higher degree of blessedness , than the inferiour creatures : i find likewise that he gave me a most just and reasonable law , which was the way to lead unto it : i see that so much of the creatures inferiour to my self , as observe the law of their creation , enjoy a measure of perfection , answerable to their being ; and if interrupted in that law of their nature , they lose their beauty , if not their being : the degree of my being was higher than theirs , and so was consequently the end of my being , my happiness , of a higher constitution than theirs : and as my debt was greater to my creator for allowing me so high an end , so was my ability proportionable to the pursuit and attaining of that end which was thus given to me . but what have i been doing all this while ? i have measured my heart by that great law , thou shalt love the lord with all thy heart ; and i have found my heart full of the love of the world , of pleasures , of vanities , but scarce a thought bestowed on him , that gave me power to think ; and , which is worse , my heart hath held confederacy with all that he hath forbidden , insomuch that i may justly conclude , that surely nothing but a heart hating god , could so constantly and universally oppose his will : i have measured my life by the law of god , and i can scarcely find one regular action in it ; my heart hath not been so out of frame , but it hath still found a full subservience of my whole man unto it , and that with greediness : and yet i find all this unsatisfactory , and i have cause to fear , that is not all : sense doth tell me , that in the pursuit of the ways of my heart , i spend my self for that which is not bread , and my labour for that which profiteth not : i find no fulness in them , but much vexation : and reason as well as conscience tells me , it will be bitterness in the end , and the end is death : i cannot but know , that the great lord of all being , hath measured out to all his creatures their beings , and their happiness suitable to their beings , and their ways and rules , and laws , to attain their happiness ; and if all this while i have been out of that way , i am travelling to another end : if in the way of god i should have found life , and everlasting life for my end , out of that way , my end must be death : if i were now to begin my life , i should order it better : though i cannot expiate what is past , yet my soul looks upon it with sorrow , with indignation , with amazement . this is the first degree . . that they are vnbecoming , vngrateful and vndutiful returns . it is implanted even in the sensitive nature , to return good for good : we have received all the good from the hands of that god , against whom the practice of our hearts and lives hath been a continual rebellion : and upon this consideration natural ingenuity works a shame in the soul , and a secret condemnation , and some kind of loathing so ungrateful and undutiful a constitution . . but hitherto the soul looks only backward ; and these considerations , though they are enough to breed shame and despair in the soul , yet they are not strong enough to work repentance ; because in those considerations , the soul looks upon it self in an unexpiable and irrecoverable condition : the amendment will prove fruitless , where the former guilt is irreversible , and yet enough to sink the soul : therefore the third conviction is of the love of god , that hath provided a means of pardon and acceptation : when a man throughly convinced of the unprofitableness and desperateness of his actions and condition , his extream ingratitude unto god , shall for all this hear a voice , after all those things ; return back thou back-sliding israel , and i will not cause mine anger to fall upon you ; for i am merciful , and will not keep mine anger for ever , only acknowledge thine iniquity , jer. . , . this conquers the soul not only into a dislike of sin past , as dangerous and unprofitable , but unto a hatred of it , and of our selves for it , as the enemy to such an invincible love. the consideration of our ways past , and comparing them with the law , will enforce the conscience to condemn them , but it must be the sense of the love and goodness of god in christ , that can only incline us to change them : as by the former , he concludes his ways dangerous and unprofitable , so without the latter , he will conclude his repentance unuseful . and hereupon the soul is cast into such expressions as these : o lord , i have been considering the present temper of my heart , and reviewed the course of my life , and have compared them with the duty i owe unto thee , and the law which thou gavest me to be the rule of that duty ; and i find my heart and ways infinitely disproportionable to that rule , and thereby i conclude my self a most ungrateful , and a miserable creature : but though i have sinned away that stock of grace and blessedness , with which i was once intrusted by thee , i find i have not out-sinned that fountain of goodness and mercy , that is in thee ; even whiles the sight and sense of my own condition , bids me despair either of repenting or acceptation of it , yet i hear the voice of that majesty which i have injured , bids me return and live , ezek. . . were there no acceptance of my turning from those ways of death and destruction , yet it were my duty ; and though thy justice might justly reject it , yet it might justly require it : but yet when thy merciful and free promise shall crown my repentance with acceptation and life : this love constrains beyond the sense of my own misery . and when i hear the voice of my lord calling to me to return , and i will heal your backslidings , that love warms my heart into that answer , behold , i will come unto thee , for thou art the lord my god , jer . . but who can come unto thee , unless thou draw him ? send therefore thy power along with thy command , for it is not of him that willeth , nor of him that runneth : turn me , and i shall be turned ; i will engage the uttermost of my strength , to forsake my ways ; but i will still wait upon the same mercy , that did invite me , to enable me to forsake them . by that which preceeds we see a double repentance : . that which is preparatory unto the receiving of christ , which is nothing else but a sense of the unhappiness and evil of our ways , as destructive unto our happiness , and dissonant from that rule of righteousness , which we cannot but naturally subscribe to be just and good : and this doth naturally breed a sorrow for what hath been so done , and a purpose and inclination of heart to forsake those ways . and this was the work of the baptist , to prepare the way of the lord ; his doctrine was a doctrine of repentance , and his baptism , a baptism of repentance , a seal of the entertainment of that doctrine to as many as received it , matth. . . luk. . . acts . . . that which is subsequent to that entertainment of christ in the heart by faith , which is the sense of the love of god in christ continuing towards us , notwithstanding our many injuries . this fills the heart with sorrow and wonder , and puts the soul upon a flat resolution , never to sin against so great love. this was that sorrow that pricked the jews to the heart , and brought in repentance for remission of sins , acts . , . acts . . that sorrow that worketh repentance unto salvation , cor. . . and though sometimes christ appear unto the soul without a baptist , and the light of the love of god discovers the irregularity and filthiness of our former ways and tempers ; yet the usual method of his grace and providence is to baptize ▪ with the baptism of john ; and after with the baptism of christ , acts . . the love of god being most naturally welcome , and operative when the soul hath before taken a just survey of his condition without the sight of that love : but his ways are unsearchable , and past finding out . and this evangelical repentance , viz. our sorrow for our past offences and our purpose of better obedience , is not only the act of our first conversion unto god , but is to be our continual exercise : there is a continual adherence of our flesh and sin unto us ; and notwithstanding the bent and frame of the soul be changed , yet there are continual renewed offences , which though god is pleased not to impute , yet as they are contrary to that life in the soul , and therefore will be opposed by that life , so they are still naturally our own and therefore must and will be repented of and sorrowed for : for a soul once truly affected with the love of god , would willingly have his whole man , and life , and thoughts and world conformable to the will of god : and therefore every strugling cannot chuse but cause sorrow , and gather up the strength of the soul for the future against it . for the sins of the very members of christ , though by his righteousness and satisfaction they have lost their power to condemn , being his by imputation ; yet they are sins still , and therefore objects of our opposition , and ours in reality , and therefore objects of our sorrow and repentance : and by how much the more they have our consent , by so much the more they are sins , and ours . and as it is the power and grace of christ , that subdues the dominion and prevailing of sin ; so this grace doth work by setting the operations and affections of the soul against it , especially in our sorrow and repentance . our repentance after conversion is nothing else , but the strugling of the life of christ , to work out that poyson of sin , which is contrary unto it , and doth weaken it , and would destroy it , john . . for his seed remaineth in him , and he cannot sin , because he is born of god. chap. xv. of mortification , and the means thereof ; and . of meditation . . where repentance ends , viz. in the purpose of forsaking the ways of death , there mortification begins ; and is nothing else , but the execution of those purposes of the soul , which are wrought by repentance , by the use of all such means , as may for the future , weaken the power of sin in the soul. this is that which our saviour calls putting out the right eye , and cutting off the right hand , crucifying the flesh with the affections and lusts , galat. . . mortifying the earthly members , colos . . . denying a man's self , taking up the cross , matt. . . dying daily , cor. . . the world crucified to a man , and a man to the world , galat. . . putting off the body of the sins of the flesh , colos . . . the body of sin destroyed , rom. . . mortification therefore is nothing else , but the daily practice of opposition against sin , especially such as we are most inclined to , and that by such means as are reasonably conducing to it . these means , according to the several tempers , both spiritual and natural , are more or less effectual ; i shall divide them into these degrees : . supernatural helps . . moral or rational helps . . natural helps . . supernatural : they are rational means , but fixt upon supernatural objects , and discovered by supernatural light ; for it will most clearly appear , that these very helps which we call supernatural , are most rationally effectual against it : meditation and prayer . . meditation , and serious and deep consideration of the word of god , and the truths therein revealed , but especially of these ensuing : . a deep meditation of the love of god , whom i must needs offend in every sin . and this is the most powerful consideration in the world to mortifie any sin ; and that is the reason why , where there is the truest and highest manifestation of the love of god to the soul , there is the highest purity ; because there is the highest preservative against sin : for it must needs be clear , that where there is the highest manifestation of the love of god to the soul , there is the highest love again to god ; and consequently the most absolute dominion over sin : for as the love of god is the cause of our love to him , john . . so according to the measure of the manifestation of the love of god to the soul , is the measure of the love of the soul to god again ; and consequently of the hatred of sin : and he , that often and deeply considers of the love of god , must even rationally improve the sense of it to his soul , and consequently his love to god again , and his abhorrence of sin. when a man shall take such considerations as these into him ; god hath commanded me to abstain from this or that sin , whereunto , it may be , my nature , my custom , my temptation , inclines me : the competition is between my pleasure , my pride , my profit , and my lord ; he that gave me a being ; he that hath given me all the comforts of my being ; he that might justly have taken me away to judgment in the midst of my sin ; but he hath spared me , and waited upon me , that he might , though i were righteous , make me a vessel of misery ; he that hath invited , perswaded , intreated me to return unto him for my own good ; that when i would not , i could not return unto him , hath sent his son to fetch me , to redeem me with the greatest price that ever the world heard of : behold what manner of love . john . . and shall i , can i make so ill a return ? to entertain his enemy , the only object of his displeasure , that will ruine me , before my lord , that hath infinitely out-done my highest speculations for me ? certainly the sense of the love of god is either not at all , or not awake , when any man considerately commits any the least sin against his conscience : it were no less , than for a man to return despight against the love of god , and , as much as in us lies , to disappoint his very end and purpose in sending of christ , who therefore gave himself for us , to redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . . a serious consideratiun of the great and high hope , to which we are restored by the purchace of christ , and the great incongruity that there is between continuing in sin and that hope . we expect to be brought to an innumerable company of angels , to the assembly of the first , born , to the spirits of just men made perfect , to jesus the mediator of the new covenant , to god the judge of all , heb. . . &c. to be make like unto the son of god , and to be partakers of his sonship , and inheritance , john . . to partake of his spirit , to see the brightness of the glory of god in christ : now all these are holy : how unsuitable a thing is it for a man that hath his hope , not to purifie himself , even as he is pure ? john . . this will teach a man to bespeak his heart thus : is the presence of god thy hope ? he is the holy , holy , holy lord , that is of purer eyes than to behold , or to be beholden by any unclean thing : if therefore thou commit sin , thou livest below thy hope : either therefore let thy hope be answerable to thy life , or thy life to thy hope . . a serious consideration of the presence of the great , and just and powerful god : his eyes run to and fro through the earth , to behold the evil and the good , chron. . . he is acquainted with all my ways , psal . . . his eyes are upon all the ways of the children of men , jer. . . the hearts of men , prov. . . and all things are naked and manifest before him with whom we have to do : and darest thou sin before the face of thy judge , who sees thee , and whose power or justice thou canst not escape ? this is so great a controll , that were it soundly and deeply considered , it would stifle even the first motions of sin , and therefore it is the great work of our own wicked heart , either to gull themselves into a perswasion , that god sees not , job . . or else in plain english , to forbid him their hearts : they say to god , depart from us , for we desire not the knowledge of thy ways , job . . . a deep consideration of the nature and consequences of sin : it is a violation of a righteous and just law , the law of a just and righteous god , a law , the conformity whereunto , is the perfection and blessedness of the creature : by this sin i lose my communion with my creator , and consequently , peace within my self : whiles i commit it , my fruition is but short , and mingled with fear , because the end of it , death , is in some degree present with my soul , and sowers that transitory content which i enjoy in it ; and when it is finished , it brings forth sorrow , and shame , and death : and if that sorrow end in repentance , yet the bitterness of that sorrow overweighs the pleasure that i had in its commission ; and according to the measure of the delight i had in my sin , so , and much more is the measure of my sorrow in repenting ; and yet for all this , that peace , which i had formerly with my god and my conscience , very hardly recovered ; and god , though he pardons my sin , yet either not at all , or not suddenly , trusting me with that measure of communion with him , which i formerly enjoyed and abused . but if the sorrow of repentance wait not upon my sin , a worse sorrow attends it : the sin is past , and so is the contentment , but the storm that attends it , is everlasting : the loss of the light of god's love , the loss of an eternal weight of glory , the terrible appearance of an angry god , cloathed with as much terror , as justice provoked , patience abused , and mercy contemned by a most indebted creature , can assume . and this terror shaken into the most tender and sensible parts of the soul by the hand of omnipotence it self , and that unto all eternity , when my life shall be full of nothing but the preapprehensions of my future misery , my death , the terrible , inexorable , and inevitable passage to it : shall i then so madly prize the satisfying of a base , a perishing lust for a season ? thus throw away my god , my happiness , my self , when the thing it self is so base and transitory , and the wages so sad and dismal ? it shall be my care to avoid , to subdue , to crucifie that , which as it cannot satisfie , so it will certainly torment and ruine me . and since i find my lusts to be so easily actuated into sin by every temptation , i shall by the grace of god , as avoid the latter , so keep a strict hand over the former ; and it shall be my hourly care to ransack and examine , and search my heart , what is moulding there , and to cleanse and wash it from its pollutions ; or at least to mingle my tears and sorrows with them , that so they may be weary of my heart , or my heart of them . but , lord , who understandeth the errors of his life ? cleanse thou me from my secret sins , and keep thy servant from presumptuous sins , psal . . . . frequent considerations of the shortness of life : the lord hath given me a great work to do , to work out my salvation with fear and trembling : and the time wherein i have to do it , is in this life , and that but a short and an uncertain life : the great enemies to my soul , are the lusts of my flesh , and of my mind , which fight against my soul : if the work be not done in my life-time , the door is shut ; and who knows whether this or that sin which i am now about to commit , may not be concluded with my life ? and then in what a case am i ? how shall i appear before the holy and eternal god with the stain of that sin upon me ? or if he prolong my days , yet who knows whether he will not seal up my soul with impenitency ? if my lust prevail upon me now , it gathers strength , and vexeth that spirit , which must only enable me for the future , to repent and resist it ; and if i get the victory over the contestations of the spirit of god , my conquest ends in my own misery and slavery . it may be , i have over-matched and stifled the perswasions of the spirit of god , of that lighit which he hath set up in my conscience , that did sting me in the midst of my cariere after my lusts , and mingled them with bitterness to my discontent , and now i pursue my desires without interruption : yet when i remember that death is at my heels , and will overtake me before i can overtake my contentment in the things i pursue ; that if i over-live a sudden unexpected death , yet the harbingers of death , sickness , or age , cannot be far off , and either of these , as they will take off the edge of my pursuit , and fruitions of my lusts , and render them insipid , so they will thereby give leisure and opportunity to me to cast up the accounts of my past life , and find therein nothing but vanity and unprofitableness ; time , that might have been improved to eternity , irrecoverably lost in those pursuits , that have left no footsteps of content in my soul● but instead thereof , a bruised and wounded conscience ; a displeased and an angry god , an infinite happiness offered and sold for a few unprofitable and perished pleasures and lusts ; when i shall find an infinite guilt contracted , a soul clogged with a custom of sin , a body now ready to drop into dissolution , a great work to do , to make the peace of my soul ; a god by whose only strength i can do it , hiding himself and his influence from me , and death by his hasty and churlish officers , still ready to seize me , to carry me off , without regard to the importunity and concernment of a little longer time : such thoughts as these , will work upon a man to keep a hand over himself , over his flesh , over his lust , while it is called to day , not to harden the heart , to give all diligence to make our calling and election sure ; to get oyl in the lamp , to break off the course of sin , to cleanse our hearts , to improve this little portion of time to our best advantage ; for death will come , and after that , judgement . lord , so teach us to number our days , that we may apply our hearts unto wisdom . chap. xvi . meditation of the vnreasonableness of the dominion of lust . . a sad and deep consideration of the vnreasonableness and vnbecomingness of the power and dominion of any lust upon a man. and this , though it be a moral consideration , is of good use for the mortifying of our lusts . s. paul divides our lusts into the lusts of the flesh , and the lusts of the mind : ephes . . . s. john tells us , that all that is in the world , is the lust of the flesh , the lust of the eyes , and the pride of life , john . . out of both these , we may divide the enemies of our soul within us , into these divisions , . lust ; which is nothing else , but the immoderate and inordinate actings of the appetite , either beyond that measure it ought to be , or upon those objects it ought not to be . and this either . in the rational appetite ; those are the lusts of the mind . . in the sensitive appetite ; those again . in the lusts of the flesh . . the lust of the eyes . . pride , in an overvaluing of our selves in the fruition of those things we have thus pursued . now we shall a little consider , how far forth any of these do hold a disproportion , even with right reason . . the lusts of the mind . the great desire of the mind , is that of knowledge , an appetite that god hath put into the soul of man , and so a thing beautiful and good : but this very desire of knowledge , becomes a lust of the mind , when either it is misplaced in respect of his object ; thus adam's desire of knowledge of good and evil , became a lust : or when acted beyond its proportion : the chiefest object of our love , ought to be the chiefest object of our knowledge , and consequently of our desire of knowledge , and that is only god : and he is to be known , and consequently , we ought to desire to know him , as he hath revealed himself in his word , in his works , and by his spirit . when either therefore we desire to know , even in things pertaining to god , beyond what we ought to know , as the counsels of his will , looking into the ark ; or when we desire to know things of an inferiour nature with an over-intensive desire , which is only due to god ; our want of sobriety in the former , and our want of moderation in the latter , turns our desire of knowledge into a lust of the mind , or when acted without his due end : good , and the fruition of it , is the great and final object of the soul , and as the acts of the understanding are preparatory to the will , so knowledge , and the desire of it , is , or should be , preparatory to the fruition of some good , farther and beyond the bare speculative knowledge of it : if it were possible for a man truly to know god without the love of him , and the sense of his love to the soul , a desire of such a knowledge , though i dare not term it a lust of the mind , yet it is such a desire , as is not rightly qualified . to desire to know a thing fit to be known , meerly because i would know it ; it is but a lust of the mind , and such a knowledge as only puffeth up . now any man may rationally conclude , that such desires of the mind as these , are even condemned of reason it self , as irregular and useless : it is true , that whatsoever is an object of our knowledge , may be an object of our desire of knowledge , if not forbidden by him that gave the power ; if acted with moderation and sobriety ; if subordinated to that desire which i have , or should have to that great object of my knowledge : but for a man to spend his choicest hours and thoughts , and inquiries upon unnecessary , perishing , useless objects ; reason it self will conclude , as the preacher would have the covetous man , eccles . . . for what do i labour , and bereave my soul of good ? and as thus in the intellectual faculty , there are lusts of the mind , so are there in the rational appetite , the will and affections : the passions in the soul are natural to it , and therefore naturally good : therefore want of natural affection , is a thing condemned in the old world , rom. . . but when these affections are acted beyond their natural end and use , they become corrupt and putrified , and so lusts of the mind . and this is seen in either faculty , irascible and concupiscible : and by how much the more spiritual they are , by so much the more devilish and hurtful , and yet condemned by sound reason . the passion of anger was planted in the mind , and is good , when acted upon a right object , and in a due measure , ephes . . . but this passion being over-acted , it becomes putrified , and a lust of the mind : it then turns into malice , to envy : the spirit that is in us lusteth after envy , jam. . . into desire of revenge : and thus lust conceiveth upon this passion of the soul , and bringeth forth sin. now all these are evidently against right reason ; because even sound reason teacheth us , to love all that is good : every being hath in it self a goodness , and doth naturally challenge our love ; and therefore to desire the destruction of any being is against the law and rule of reason ; or to desire a less or more low degree of being to it than it hath . it is true , there may be some irregularity in it , which i may and must hate : but when my hatred is in the concrete , and takes in the being of any thing which is good , as well as that which i conceive an irregularity within the compass of it , as is in all malice and revenge ; then is my passion mis-acted , corrupted , and proves a lust of the mind . suppose a man hath done me an extream injury , and intends to continue it , right reason will discriminate between the man and his fault ; and whiles it is angry with the man , yet it hates him not ; it will hate the injustice of the man , and destroy that , but not the man : it may be he hates me without a cause , his fault cannot justifie mine : god hath given him a being , and is the only lord of it ; and that being of his is good , and deserves my love to preserve it ; his offence is the only object of my hatred , and cannot give me a commission to destroy the subject . it is true , that in order to my preservation , i may do such a thing as may be prejudicial to him that hates me , with such moderation , that the evil i do him , must not exceed the evil that otherwise i might suffer by him ; for this is agreeable to right reason ▪ but this must be without the least grain of revenge , so much as in my thought ; for all revenge hath in it somewhat of irregularity : the great god , to whom vengeance alone belongs , rom ▪ . . that is absolute lord of his creature , and therefore can owe him nothing , yet punisheth not by way of revenge , as a party injured , but by way of justice , as the supream judge , that inflicted that penalty that was annexed to his righteous law when he gave it : nothing that one creature could do to another could be said to be unjust , were it not that it is against the law of this supream law-giver and judge ; and therefore retribution in me that am injured , is an act of revenge , in god an act of his justice : and when he inflicts his punishment , though in respect of me , that suffered , it is his revenge , yet in respect of his law that is broken , it is but his own justice . the lusts of the flesh : there are certain natural propensions in us for the preservation of our temporal being and kind ; those are planted in our nature by the god of nature , as well as in the nature of sensitive creatures , and are in themselves good , when acted according to that rule which god hath given unto us . those rules are such as either are adequate to the sensitive nature , viz. that they should be acted with due proportion , and to the end for which they are so implanted in our nature : or such as are applicable to them in respect of that higher degree of being , that is in our nature , viz. that they should be acted with subordination to the dictate of right reason : and when either of these fail , even these natural propensions do become lusts of the flesh , and fight against the soul ; for they are not in their place , and consequently breed a disorder in the soul. this is easie to be seen in the consideration of both of these defects : the appetite of eating and drinking is no lust , but a propension incident to our nature , for the preservation of the compositum : but when a man shall act it beyond its due proportion , eat or drink to excess ; or when a man shall use it to a wrong end , to eat or drink , because he will eat and drink , placing the end of his appetite in the use of it ; now he transgresseth the first rule , he makes his belly his god ; and his appetite becomes a lust . again , if a man shall give way to his appetite , though in a due proportion , or to a due end , yet if upon rational circumstances a greater good shall be thereby lost , or a greater evil thereby incurred , then this appetite becomes a lust , because it is out of its place , and wants its due subordination to right reason ; as when my eating or drinking shall scandalize my weak brother , for whom christ died , cor. . . and thereby bring a greater loss to him , than good to my self . again , if either the providential dispensation of god , or his command , be against it , it makes the exercise of that appetite to become a lust , because it wants that subordination to right reason ; for it is the most uncontrollable principle of reason , to bear an universal subjection to the command and will of god : thus when god by the course of his providence , called to fasting , then to find slaying of oxen and killing of sheep , the appetite becomes a lust . again , when god forbad the eating of the fruit of the tree of knowledge , of good and evil , then adam's eating becomes a lust , and consequently , a snare unto him ; for his sensitive appetite was out of its place , it should have been subordinate to his reason , but it was above it . and these excesses of the fleshly appetite are expressed by several expressions in the word of truth : sowing to the flesh , galat. . . making provision for the flesh , rom. . ult . warring after the flesh , ●or . . . walking after the flesh , rom. . . pet. . . viz. when a man makes it his business to study the desires of his fleshly appetite , and to fulfil it : and the disorder that is wrought in the soul by this misplacing of the sensual appetite , ephes . . . who being past feeling , have given themselve● over to las●iviousness , to work all uncleanness with greediness , galat. . . the flesh lusting against the spirit , pet. . . fleshly lusts warring against the soul , rom. . . given over to vile affections , rom. . . yielding your members servants to uncleanness , rom. . . a law in the members ●arring against the law of the mind , and bringing it into captivity . it is a sad thing for any man to think , that such a disorder should be in the soul , that the nobler part born to rule , should be a captive and a slave to the inferiour part of man ; much more when that noble part shall become a willing vassal , and prostitute to that part of man , which is no higher than a beast ; and not only so , but improve its own ability , wit , skill , and power to make that part of our nature below a sensitive creature . the beasts , as hath been observed before , though their sensual appetite be their highest faculty , and so moves not in a subordination to any higher power , yet they move conformable to the end , for which those propensions were implanted in them : but when the sensual appetite in man hath captivated his reason , which should be her guide and ruler , it is made the worse by her prisoner ; and now its motions are not only absolute , and without controll of reason , excentrick to that very natural rule given to the motions of the same sensitive appetite in the very sensitives themselves : and the reason is partly because the wisdom of god hath given a kind of natural law or boundary to those propensions in the sensitives , because they have no higher power in them to regulate them ; but to man he gave a higher power to order and manage this sensual appetite , which power having lost his sovereignty , the sensual appetite doth not only want his bounds , but also having corrupted and displaced that higher faculty , is again corrupted by it , and made by her captive , and at length by custom , the reasonable soul becomes only an instrument to contrive and execute the most exquisite satisfaction it can for those lusts of the flesh . now as any man that hath so much command of his mind , as a little to call it off from this drudgery , cannot chuse but conclude the extream unfitness and uncomeliness of such a transposition of his faculties ; so when it pleaseth god to open our eyes , that we can see the state and frame of our minds and souls , as once the prophet's servant's eyes were opened to see that better sight of the heavenly host , we should see more confusion , discrepancy and disorder in our souls , more cruelty , mischief , and filthiness , by reason of the rule of those lusts within us , than if we should see the slaves of a once well-governed city in a rebellion , mastering their lords , and making them serve to their basest commands , rifling their treasures , burning their habitations , and turning all places , orders and things into ruine and confusion . and therefore the study of the reducing these rebels to their former subjection , even by strict severity and discipline , which is the business of mortification , cannot chuse but be a most rational work. now from this disorder , that ariseth in the soul by the old man , which is nothing else but the inverting and displacing of those powers and motions of the creature , from that beautiful and conformable place and order , wherein god had once set them , proceed all those enormities and confusions that are in the world , james . . from whence come wars and fightings among you ? come they not hence , even of your lusts that war in your members ? lust hath made a disorder and tumult within , and there it cannot rest long , but works the like without also . god hath set every thing in his place and order , and bounded it with certain limits and rules ; and as long as they keep within their places , orders and rules , there is beauty and concordance with it self , and other things ; but when that order and rule of things is broken , then follows confusion and deformity ; and as the things so displaced disagree with other things , that are in their places and orders , so those must needs disagree with them ; much more must things that are out of their places and orders disagree one with another . when a man over-mastered by any lust , meets with another man over-mastered with the same , or any other lust , there must needs be a discord between them : these are the works of the flesh ad extra , gal. . . . the lust of the eyes . the wise man tells us , the eye is not satisfied with seeing , prov. . . eccles . . and this is natural to the capacity of that sense , and may be useful : but that which is principally meant by this lust , is the over-eager prosecution of such objects , as are most delightful to the eye , viz. of wealth , which is covetousness ; and of honour , or high place , which is ambition : these two lusts are prosecuted upon a double ground : . as things pleasing to our sight ; insomuch that the wise man concludes , that the greatest good in the most substantial of them , is the beholding of them with the eyes of the owner , eccles . . . but this is not all , for we see even in ●ind men , the same desire of wealth and glory , as in others . therefore , . a mistaken over-va●●ation of them , as things of the most absolute use and safety : the natural man makes himself , as he is constituted in this life , his chiefest end ; and according as the several judgments and dispositions of men , they take up several ways for the improvement , or security , or pleasure of their temporal being here : the voluptuous man , the covetous man , the revengeful man , the ambitious man , have all one end , viz. self : but self discovers it self several ways , according to the several dispositions and principles that are in those several men : wealth and honour , they are the blessings of god , and of excellent use to our present subsistence , and may be desired and endeavoured for with moderation , in order to our preservation , posterity , and safety : but then it becomes a lust , when they are overvalued , and consequently over eagerly prosecuted ; and then by degrees the man is so captivated with it , and habituated to it , that as he placed his felicity in his temporal being here , so he placeth the security , strength , and life of this felicity in his honour or wealth ; and so makes it his god , colos . . . for as it is agreeable to our corrupt nature , to make that our idol , wherein , or whereby we find the greatest sensible good conveyed to us , be it an onion , or a calf , or a crocodile , as was the use of the egyptians ; so if we once exceed those bounds of moderation , which we ought to bear towards any sensible good , it believes an idol ; for it takes away part of that portion of love and duty , which we owe to god , prov. . , . the same that god is to a man that is righteous , the same doth a covetous man make his riches , viz. his strong city . it is impossible , but man must needs find himself a depending creature upon somewhat without him ; he cannot live without meat , drink , cloathing , support against injuries , violence , and want , he hath lost the knowledge of god , upon whom in truth his dependance is , and therefore fastens upon that which is most visibly in his way for his support , riches and external power : and this he concludes and resolves to compass per fas & nefas , even through the destruction and blood of those that stand in his way : and having attained to some convenient proportion , yet partly through the emptiness and deceitfulness of the object , which we pursue , partly through the insatiableness of that lust , which we endeavour to satisfie , we rest not in the pursuit , though we grow secure in the enjoyment . soul , thou h●st much laid up , &c. luke . . and thus this lust robs god of that , which is most due and dear unto him , our dependance and our love ; so that it is impossible to serve them both , luke . . ye cannot serve god and mammon . for that , which a man most values , will be sure to have most of his heart , matth. . . now if there were the true knowledge of god in our hearts , this lust would die of it self : if a man considers , that this life consisteth not in the multitude of the things we enjoy , luke . . that our heavenly father , who knoweth our wants , requires us to cast our care upon him , matth. . . pet. . . that promotion cometh not from the east , nor west , but it is god that setteth up one , and casteth down another , psal . . . that he giveth all creatures their meat in due season , psal . . . that except he build the house , they labour in vain that build it , psal . . . that he hath commanded us to cast our burdens upon him , and he will sustain us , psal . . . to commit our ways unto the lord , and trust in him , and he shall bring it to pass , psal . . . that riches are his gift , and commands us to trust in the giver , not the gift , tim. . . that though he give the possession of what we desire , he can deny the fruition of what we possess , eccles . . . that a man should enjoy good in his labour , is the gift of god , eccles . . . he can grant us quails , but with it can send leanness into the soul , psal . . . and can increase the wealth to the owners hurt , eccles . . . that it is not the bread i eat , but the word , the commission of god to his creature , that maintains my life , matth. . . he can make holes in our bags , and blow upon our labours , hab. . . . that he will withhold no good thing from them that fear him , psal . . . psal . . . though men of low degree are vanity , yet men of high degree are a lie ; and therefore though riches increase , yet he hath commanded me not to set my heart upon them , psal . . , . these , and the like considerations , deeply digested , will make a man to carry a loose affection and pursuit of riches or honour , and put the soul upon such resolutions and contemplations as these : o lord , thou hast brought me into this world , wherein is great variety of all things ; and i see the men of this world hunting and pursuing after wealth , and honour , and power , and making it the business of their lives ; and in this their pursuit often disappointments ; and if successful , yet full of anxiety ; and if they attain any measure of what they pursue , yet are still unsatisfied in what they have attained ; and yet consider not that there is a lie in their right hand : and what profit hath he that laboureth for the wind ? a wind that may swell and torment , but not satisfie the soul : and it is evident , that oftentimes , though thy providence succeed their desires and ambitions , so that they seem to have rolled up their stone almost to the top of their wishes ; yet the encounter of , it may be , a small , and seemingly inconsiderable circumstance tumbles all down again , if not to their ruine , yet to their vexation and disappointment . and thus we walk in a vain shadow , and disquiet our selves in vain , and spend that stock of time , and life , and strength , and opportunity in unprofitable , unsatisfactory labour , till the night overtakes us , and then whose shall all these things be ? luke . . blessed be thy name , that in the midst of all this variety , those many things , about which we are careful and troubled , yet thou hast shewed us , that there is one thing needful ▪ luke ● . . and hast shewed us what it is , and how to attain it : and this shall be the greatest business of any , because of greatest consequence , to work out my salvation with fear and trembling , phil. . . to give all diligence to make my calling and election sure , pet. . . that when the terrible cry of death and judgment shall come , i may have oyl in my lamp , before the door be shut , and may be able to give my lord an account of my stock with comfort and joy. it is true , the condition of my nature stands in need of outward supplies for my defence and preservation ; and the wise dispensation of thy providence , as it hath fitted this our habitation on earth , with things useful for our pilgrimage ; so it hath made industry and diligence the way to attain them : he that will not labour , let him not eat : and the same wise and bountiful hand hath not only furnished our way with supplies for our necessity , but with provisions for our delight : i will therefore diligently go on in that course , wherein thy providence hath cast me ; for it is the ●avel thou hast given me to be exercised withall , eccles . . . but i will not make this the end , the business of my life ; the one thing necessary shall be always in my eye ; and that it may be continually my work , i will endeavour to improve even my worldly imployment into a spiritual , by doing it in obedience to the command of god , and that order which he hath set in the world ; by walking conscionably in it , as in the presence of god ; by casting my care upon him , nothing solicitous concerning the success , but leaving it to him that governs all things ; by observing the passages of his wisdom , mercy , and power , in the passages and successes of it ; by recumbence and resting upon his promise for a subsistence , psal . . . verily thou shalt be fed ; by my patience and contentedness with whatsoever condition he shall cast me into , and a chearful resignation of my self into his hands , who hath given me christ ; and how shall he not with him give me all things else ? if he is pleased to straiten my condition , and make my labours unsuccessful , and feed me with bread of affliction , and water of affliction ; yet if he afford me the light of his countenance , the assurance of his favour , the pardon of my sins , the sound hope of eternity , blessed be his name : in the midst of my exigences , i shall learn with the prophet hab. . . although the fig-tree shall not blossom , neither shall fruit be in the vines , the labour of the olive shall fail , and the field shall yield no meat , &c. yet i will rejoyce in the lord , i will joy in the god of my salvation : i shall learn with moses , to esteem the reproach of christ , greater riches than the treasures of egypt , heb. . . i shall improve my necessities and exigences , to take off my soul from the over-greedy pursuit of these inferiours , to establish and settle my heart in the hope of that eternal weight of glory , the contemplation and expectation whereof , is able to swallow up the momentany sufferings , as well as pleasures of this life , with job . . to wait till my change come , to magnifie the mercy and bounty of my lord , who , whiles my sins deserve the loss of all , is pleased to continue unto me that which is best , and makes my wants not so much the punishment , as the cure of my sin : and though he brings me into a wilderness , yet there he speaks comfortably to me : i shall learn to make his will , the measure of mine own : and whiles i remember that he is the absolute lord of his own creature ; that he manageth and ordereth all the events and concurrences in the world , by a most wise and most righteous providence ; that he feeds the young ravens when they cry , creatures that need a liberal supply , and yet have no means to procure it ; that he is pleased to reveal himself in his word unto me in such terms , as are most comprehensive of power and mercy ; i will learn to wait upon him patiently , chearfully , and dependingly : if it be his pleasure to enlarge his hand , i shall thankfully receive it , as a free addition ; if not , yet i will not change my wants , my necessities , my scorns , accompanied with the favour of god , nor sell the least degree of the light of his countenance , for all the supplies of glory and abundance , that heaven and earth can afford . if i can but say upon found grounds , the lord is my portion , psal . . . like the tree that moses cast into the waters of marah , exod. . . it makes those bitter waters sweet , and puts more joy in my heart , than in the time that their corn and their wine increased , psal . . . but if it please him , together with the light of his countenance , to give me a competency of externals , to feed me with food convenient for me , with agar , prov. . . though with david , psal . . my cup runs not over ; yet if the lord be the portion of my cup , psal . . . o lord , shouldest thou deny me all things , even necessary for my present subsistence ; yet i have portion enough in thy favour , and the light of thy countenance , for which i owe thee more than all the thankfulness and strength of my soul , and such a portion as would bear up my heart in the midst of all my exigences : when thy son bore our nature in the flesh , though the sence of thy love supported him , yet he wanted things of convenience , he became poor , that we might be rich . but if it shall please god to add the blessings of his left hand to the blessings of his right hand , ( as rather than deny me the latter , i beseech thee , give me not the former ) if he shall bless me in the fruit of my body , and my ground , and command a blessing upon my store-houses , and all that i set my hand unto , deut. . , . i will learn to serve the lord my god with joyfulness and gladness of heart for the abundance of all things , deut. . . to contemplate and bless that good hand of god , that giveth me power to get wealth , deut. . . to look with more comfort and delight upon that hand that gives , than in the very blessing that is given ; to set a watch over that evil and deceitful heart of mine , that is able to turn my blessing into my snare ; to beware , lest when all that i have is multiplied , my heart be lifted up , and i forget the lord my god , deut. . , . to beware , lest when my riches increase , i set my heart upon them , psal . . . and trust in uncertain riches , tim. . . to remember that i am but a fiduciary , a steward of them , they are not given me to look upon , but to use them , as one that must give an account of them ; to watch over my self , that i use them soberly , with moderation , and as in his presence , that i turn not the grace and bounty of god into excess , or wantonness ; to look upon all the goodness , comfort and use of them , as flowing from the blessing and commission , that god sends along with them , eccles . . . that a man should make his soul enjoy good in his labour , this also is from the hand of god ; to beware that the multiplication of blessings , do not rob my creator of one grain of that love , service , and dependance , that i owe unto him ; to carry a loose affection towards them ; for it is infallibly true , that where the heart is truly set upon god , and makes him his portion , it enables a man equally to bear all conditions , because the object of his soul is immutable and invaluable , though his external condition alter : an accession of externals may carry up such a soul in a more sensible apprehension of the goodness of him , whom the soul loves ; it cannot steal away one jot of that love , which it owes to the giver ; the creature it self is of too low a value to diminish the love to the creator : a heart , that is rightly principled , cannot find any good in the creature , but what he will derive from , and carry to the object of his love. . the pride of life : there are two great cardinal truths , whereof if the mind be soundly convinced , it puts a man in a right frame and temper of spirit in the whole course of his life : . that there is an essential universal subjection due from all creatures to the will and power of god : this is the ground of all true obedience , and all true humility ; which is nothing else , but a putting of the mind into a posture and frame answerable to that position , wherein by nature it is framed , a conformity of the mind to the truth and station wherein it is set . ( . ) that all goodness , beauty , and perfection , is originally in god , and nothing of good , beauty , or perfection is in any thing , but derivatively from him , according to that measure , that he is freely pleased to communicate . this keeps the heart in a continual love of him , dependance upon him , and thankfulness unto him . from the ignorance of those , is the ground of all the pride in the world , which is nothing else , but a false placing of the mind in such a condition or station , or the opinion of such a station wherein in truth , he is not , and so it disorders the mind : it makes a man , that is essentially subordinate to god , and depending upon him , to place himself above god , and to be independent upon him : and though this false opinion cannot alter his condition in truth ; for he that hath said , my will shall stand , cannot be removed by the pride or resistance of man ; yet as to the man himself , it puts him out of his place , and in the room of god : and therefore above all other distempers of the soul , this is the most hateful to god : for as the proud man resisteth god , and labours to get into his place , so god resisteth him , pet. . . prov. . . and this ignorance , or not full subscription to these two truths , will appear to be the foundation of all the pride in men. . from the ignorance of the former , of the subjection we owe to god , proceeds that pride that manifests it self in rebellion and disobedience against god. god challengeth the subjection of our wills to his , as justly he may , and man will have his own will take place , jer. . . no , but we will go into the ●and of egypt . luke . . we will not have this man to rule over us : and as among men , pride is the mother of contention , because it puts a man out of that place , wherein he is ; and he doth consequently put himself in the place of another , and thence come contentions ; so from this pride of men , putting themselves into the place of god , comes the contention between god and man : he that hath said , he will not give his glory to another , will not give his place to his creature , but resisteth the proud : and from this ignorance of that subjection we owe to god , proceeds that haughtiness and arrogance , which we find in the spirits of men , exod. . . who is the lord , that i should let the people go ? job . . what is the almighty , that we should serve him ? dan. . . who is that god , that shall deliver you out of my hands ? this ignorance was that which bred that haughty speech in nebuchadnezzar , dan. . . is not this great babylon , &c. till god by his immediate hand made him know , that he is able to abase them that walk in pride , ibid. verse . and hence it is , that men are compassed with pride , as a chain , when they set their mouth against the heavens , psal . . , , . and this manifestation of pride , is principally in the will , because it is the absence of that subjection , which we owe to his will. . from this want of the due knowledge of the subjection , we owe to the power of god , proceeds that pride which evidenceth it self in that vain confidence and security , which men put in themselves , or those other accessions of friends , wealth , power , policy , &c. revel . . . i am rich and increased in goods , and have need of nothing , luke . . and i will say to my soul , soul , thou hast much goods laid up for many years , take thine ease ▪ isa . . . when the over-flowing scourge shall pass through , it shall not come near us , for we have made lies our refuge , and under falshood , have we hid our selves . this was the speech of the scornful men of ephraim , who had not humility enough to shelter themselves under their maker , and yet had so much baseness of spirit , as to make a lie their refuge and security , isa . . . trust in a shadow ; verse . in oppression and perverseness , isa . . . in horses and chariots , isa . . . i shall be a lady for ever : i am , and there is none else besides me : to see the pride and arrogance of a heart , that knows not god , even to take upon it the very self-sufficiency of god himself . now when a heart truly knows the power of god , the essential dependance that all things and events have upon him , how easily , without the interposition of his own immediate hand , he can manage some little inconsiderable circumstance , to break and confound the most complicated and twisted securities that a whole nation can make for it self ; he will soon learn to look upon all these external contributions to happiness and safety , as vanity and nothing , much less will he repose any confidence in them . and to break the children of men from this deifying themselves , and the sparks that they have kindled , isaiah . . god doth most commonly , as i may say , set himself to blast and subvert those refuges of men , their idols , with the most unlikely and improbable means , job . . he catcheth the wise , even with their own craftiness , intangles the powerful by their own strength ; or arms some impotent , unexpected emergency , a nothing , in a moment to shatter in pieces what men have been many years or ages building up , and fortifying into a confidence , with multiplicity of supplies . . by the ignorance of the latter , viz. that the original of all good is in , and from god , ariseth that haughtiness and elevation of mind , that is in men , when they find any thing in themselves , or in what they have acquired , that is beautiful or useful . when a heart rightly principled , meddles with any such thing , it teacheth him thankfulness and humility ; he runs it up presently to god , the fountain and original of all good , and gives him the praise of any thing he finds good in himself , and concludes even in the meanest good , that he finds , even in his skill , it may be , in the lowest profession , with isaiah . . this also cometh forth from the lord of hosts , who is wonderful in counsel , and excellent in working : if he finds in himself an industrious and successful hand , he attributes this to god , deuteronom . . . it is he that giveth thee power to get wealth : if he finds himself advanced to any greatness or honour , he acknowledgeth this to be the dispensation of god , psalm . . god is the judge , he putteth down one , and setteth up another : if he find a victorious and successful hand in war , he attributes it not to his own sword , or his own arm , psal . . . but thy right hand , and thine arm , and the light of thy countenance : if he find any eminence of wisdom , knowledge , counsel , learning , still he remembers that it cometh down from the father of lights , james . . but the ignorance , or want of consideration of this , is that which puffeth up a man , by carrying that glory , which is indeed due to god , unto himself : a man cannot have a little more knowledge than he sees in another , but presently it swells him , cor. . . he thinks higher of himself than he ought to think , rom. . . if he get a little wealth , presently he concludes , deuteronom . . . my power , and the might of my hand , hath gotten me this wealth . if he hath been successful in his counsels , he presently bespeaks himself with the insolent assyrian , isa . . . by the strength of my hand have i done it , and by my wisdom , for i am prudent . and what a truly wise heart saith to god , psalm . . be thou exalted in thy own strength , this proud fool says to himself , and , so much as he can , makes himself god , stopping the current of that glory at himself , which would naturally run unto god , as the rivers into the sea ; and thereby the man filleth himself beyond his proportion , till he surfeit upon that , which belongs not unto him : and therefore the prophet well saith , hab. . . his soul , which is lifted up , is not upright in him ; his heart is out of his due place and situation , and consequently , as he disorders other things , so he ruines himself ; for the eternal wisdom and goodness of god , doth communicate his goodness to every thing in that place and situation , which he hath appointed for it , and if the heart get up above that place , which god hath appointed for it , it is no wonder , if it miss of his blessing , by reason of its disorder , and , with herod , find his vengeance for its presumption . chap. xvii . of prayer . thus far concerning the mortification of our lusts , by the help of meditation ; the next is prayer . god , as he is the original of all being , so he is the fountain of all that good , which is , or can be in the creature : and this goodness is derived to it from god by such means as he hath appointed , and is most natural and suitable to the creature . man is essentially depending upon god , as well as other creatures : here is the difference , other creatures are placed in a greater distance from god , and therefore he conveys his goodness unto them by more mediate and inferiour means . man , as he was created in a perfection nearer unto god , even in his own image , so consequently , in a nearer degree and relation unto him ; and therefore , though all things are in their nature dependant upon him , yet man hath ability to know his dependance ; and therefore not only to be dependent , but to be dependent upon him ; and therefore upon all occasions might make his immediate address to god , to whom he was immediately subject . now prayer and thanksgiving is nothing else , but the actual exercise of that dependance we have upon god , psal . . . call upon me in the day of trouble , i will deliver thee , and thou shalt glorifie me . when man begins to forget his dependance upon god , he leaves him to himself ▪ and being out of his way , some trouble or other meets him ; and then he sees he was out of his way , and returns to his dependance again , prays to god. our prayers are not of themselves effectual ; but it was the bounty and good pleasure of god to give unto his creature all suitable good , whiles he is in such a station and condition , as he requires of him . that station for a man is a continual actual dependance upon god , which can never be without a suitable conformity of the whole soul to his will. now when the heart is in such a frame of dependency , it actually exerciseth it in prayer ; he strengthens , as well as evidenceth his dependance , and draweth himself nearer to god thereby , and so nearer to blessing . now in reference to this particular , viz. how prayer becomes a means of our mortification of those irregularities in our soul and affections ; it is upon a double ground : . because thereby the soul draws near unto god , and so is lifted in some degree into that frame , and temper , and place , and station , which is proper for it ; and so gets above those lusts and distempers , which hang about him : the very vicinity to that pure fire and light cannot consist with the fellowship of those impure angels of darkness and impurity , and so either dissolves them , or at least scatters and affrights them . hence prayer is expressed by lifting up the soul unto god , psal . . . by coming into his presence , psal . . . by drawing near unto god , james . . an access to the throne of grace . as when adam had first departed from god by sin , he after hid himself from the presence of god , gen. . . and thereby , as much as in him was , put himself out of a possibility of recovery ; so when a man again brings his soul into the presence of god ( as an access and power is now given by christ ) by that very approaching unto god he gets mastery of those lusts , that did formerly drive him , and , as much as they could keep him from god. and this was the very way of perfection that god himself taught abraham , gen. . . walk before me , and be thou perfect . and though the whole conversation of a christian man , ought to be in the presence of god , and to measure all his thoughts and actions by their comeliness , or uncomeliness in his sight ; yet prayer is a more special purposed concentring of the soul to that business . and though , god knows , when we come down from the mount again , oftentimes those lusts meet with us , and renew acquaintance with us , which we left behind , when we went about this serious business , so that though we have ended the solemnity , we have yet a continual use of the duty ; yet a frequent a solemn , and serious use of this duty interrupts a custom of sin , by degrees weakens the old man , and will in time , make a strangeness between our lusts and our souls . and let a man be sure of these two truths : that as he that comes upon his knees with a secret purpose to hold confederacy with any sin , he shall be the worse , the more hardned , the more neglected by that god , which searcheth the heart : if i regard iniquity in my heart , thou wilt not hear my prayer : so whosoever he be , that comes to his maker in the integrity of his heart , though sin adhere as close to that heart of his , as his skin doth to his flesh , shall find that imployment will make those lusts , that were most dear unto him , by degrees to become strange and loose unto his soul. . but there is not only an active and natural efficacy in the duty it self ; but , which is more , when a man draws near to god , god draws near to him , james . . as the grace and spirit of god , that sets thy heart to prayer , gives out more of his strength and grace unto thee when thou hast prayed . thus the goodness of the infinite and eternal god moves in a circle to the soul , cor. . . my grace is sufficient for thee . there is not only a strength gotten against our corruptions by our approximation to him , but an emanation of virtue , power , and spirit from him , whereby to master and consume them : how much more will your heavenly father give your spirit to them that ask it , luke . . vphold me with thy free spirit , psal . . . this is that spirit by which the deeds of the flesh are mortified , rom. . . the spirit of life , that gives freedom from the law of sin and death , rom. . . it is the scepter of the kingdom of god in the soul , whereby he rules in the midst of his enemies , psal . . . and where this spirit is , there is liberty , cor. . . chap. xviii . of watchfulness , and first in respect of god. . watchfvlness . and the object of our watchfulness , is . god. . our own selves . . temptations : . for the first , our watching concerning god : . watch for the coming of thy saviour , either in the general , or thy own particular judgement : for ye know not when the master of the house comes , lest coming suddenly , he find thee sleeping , mark . . consider what a terrible thing it will be , if death or judgement should find thee in a practice of any purposed sin : and thou knowest not whether thy time of death shall be in the evening , midnight , or at cock-crow , or in the morning ; for it comes like a thief in the night . . watch the word of god : it is that lanthorn to our feet , that pillar of fire which is to go before us in our voyage through this wilderness : take heed thou lose not this light , or leave it ; for then thou shalt wander in darkness , pet. . . this light will shew thee the mind of thy creator ; it will instruct thee what to do in points of difficulty and danger ; it will shew thee thy self , and the constitution and temper of thy soul , and how the greatest matter of concernment to thee in the world stands , even the condition of thy own soul with god ; it will interpret and unriddle unto thee those various dispensations and administrations of things in the world ; it hath principles of so high and powerful a conviction , that it will master the disorders of thy soul beyond the most rigid dictates , contemplations , and disciplines of the most sublimated philosophy , tim. . . a doctrine of perfection . . watch the presence of god , and see that thy thoughts , words , and actions are beseeming his presence : for all things are naked and manifest before him with whom we have to do , heb. . . and remember we cannot flie or hide our selves from his presence , psal . . . that the hearts of the children of men are before him , prov. . . that he weighs the spirits , prov. . . that his eyes are in every place , beholding the evil and the good , prov. . . that he pondereth man's goings , prov. . . job . . jer. . . jer. . . that he searcheth the heart and trieth the reins , jer. . . take heed therefore , of so much as thinking any thing , that may be unbecoming the presence of such a majesty , purity and power : this is the fear of god , the beginning of wisdom , and will teach us with joseph , to entertain any temptation fitted with the greatest secresie and advantage with his resolution , gen. . . how shall i do this great evil , and sin against god ? . watch the course of the providence of god. there is not a passage of his providence , but if marked , carries with it a secret instruction , and a watchful man will spell the lesson of providence ; to humiliation , mic. . . hear the rod , and him that hath appointed it : to sadness , isa . . . in that day did the lord call for weeping : to reformation and obedience , job by cords of affliction , he openeth the ear to discipline , and commandeth , that they return from iniquity : to dependance upon , and recourse to god , psal . . , . extremity and natural impossibility of deliverance tutors men to cry unto the lord , jonah . . arise , call upon thy god : to thankfulness , psal . ● . . i will deliver thee , and thou shalt glorifie me : and here we cannot chuse , but ever remember the excellence of the word of god , which teacheth us the english of all his dispensations , and what they mean , that when in our blindness , god by his providence speaketh once , yea twice , yet man perceiveth it not , job . . this like a messenger , an interpreter , one among a thousand , job . . expounds the hieroglyphick , and shews us the errand it brings from god : and although the wisdom of god excedes our observation in many passages of his providence , eccles . . . that almost the exactest watchfulness will have much ado to find any thing after him , eccles . . . yet i do believe , that that man that keeps a strict watch over himself , and upon the passages of his providence , shall scarce find one uncomfortable passage in his life , but he may read in it some special omission of duty to , and some desertion of god , some act of pride , lust , or vanity , eminently conspicuous to him , that preceded it . it is true , the most exact walking may not only find , but occasion crosses and afflictions in our way ; but most commonly , if not always , such are accompanied with such a measure of comfort , and contentment in them or with them , that i cannot call them uncomfortable passages , but rather objects of rejoycing . but when there comes an affliction with a sting in it , though but a small one , such a one as springs from my own folly , or a disappointment , or interruption in a justifiable action , wherein i see , as it were , the hand of god hedging up my way , or the like , let me look but a little backward , i shall see the spring of it . as i will therefore keep a watch over my ways , that i incur not the danger of god's deserting me , though in an action , it may be , of no great consequence ; so when i find such a cross , i will look backward , and search , and try my ways , and when i have found my achan , i will weep over him ; i will look forward , and be more careful in my future conversation ; i will look upward , and bless the merciful hand of god , that is pleased to take such care over a poor creature , as to send his messenger , though , it may be , a rough and sower one , to reclaim me from the danger of a greater evil. . watch the secret perswasions and disswasions of the spirit of god , and beware thou quench it not , thes . . . nor grieve it , ephes . . . a man that observes his ways , shall oftentimes hear a secret voice from his conscience , conformable to the word of god , calling to him : do not this abominable thing , which i hate , jer. . . or , this is the way , walk in it , isa . . . be sure thou observe this voice ; try it with the word , the rule of truth ; and beware thou neglect it not . this wind , that blows where it lists , if shut out , resisted , or grieved , may haply never breathe upon thee again , but leave thee to be hardened in thy sins : but if observed , tried , and obeyed , thou shalt be sure to have it thy monitor and director upon all occasions . chap. xix . of watchfulness in respect of our selves , our senses , words , and appetite . . for the second object of our watch , our selves : such is the distemper and disorder of our souls since the fall , that though it meets with no temptations from without , yet it will make them ; and , like a distempered stomach , the lusts that are within us , will turn that into our poison , which is of it self either wholesom , or at least indifferent : the wedge of gold , and the babylonish garment , had in it self naturally no temptation to evil ; but lust joyns with it , conceives upon it , and brings forth sin : the rock stands still , strikes not the ship , but the ship strikes the rock , and splits it self . the greatest part of that sin , that is in us , is not so much due to the influence and motion of objects upon us , as to the corruption that the object meets with in us : therefore it concerns us to have a strict and continual watch upon our selves : and herein . . watch thy senses : watch thine eye ; thine eye is a wanton eye , an eye full of adultery , pet. . . david , a man after god's own heart , wanted his watch upon his eye , and he saw , and lusted , and sinned , sam. . . with job therefore , see that thou keep thine eye under a covenant , job . . thine eye is a luxurious eye ; the fruit was pleasant to the eye , and our first mother , though to the ruine of her posterity , did let in the beauty of the fruit , and together with it , sin , and death , through her eye , gen. . . thine eye is an unsatiable eye , eccles . . . a covetous eye , joshua . . i saw , and i coveted : a lofty and proud eye , prov. . . a flattering and a deceitful eye , prov. . . a cruel and an oppressing eye , psal . . . his eyes are privily set against the poor : an evil eye . let it therefore be thy practice , as well as thy prayer , to turn away thine eye from beholding vanity , psal . . . and to have thine eyes always towards god , psal . . . . set a guard upon thy ear , and take heed how , and what thou hearest , mark . . thou hast a wandering eye , an athenian ear , acts . . an itching ear , that will not endure sound truth , tim. . . a deaf and stopped ear , when thou shouldest hear , isaiah . . an open and unsatiable ear after vanity and unprofitableness , eccles . . . . set a watch over thy tongue , and keep the door of thy lips , psal . . . and take heed thou sin not with thy tongue , psal . . . remember an account is to be given for an idle word , matth. . . season thy words with salt , colos . . . and that will take away the filthiness of thy communication , colos . . . remember that thy tongue is set on fire of hell , james . . watch therefore thy tongue : let thy words be few , seasonable , considerate , true . . set a watch upon thine appetite : it is of it self natural , and consequently good ; but the distemper of our nature hath put it out of its place , and consequently out of its bounds . suspect thy appetite , and keep it under with rules of moderation : put a knife to thy throat , prov. . . look not upon the wine , when it gives its colour in the cup , prov. . . love not sleep , prov . . and with rules of seasonableness : the wise man tells us , every thing is beautiful in its time , eccles . . . because it is then in that order , which god hath appointed for it : the same action , that may be but tolerable and indifferent in one time , may be necessary in another , and sinful in another , isaiah . , . in that day did the lord call for weeping and mourning , and behold , slaving of oxen : surely this iniquity shall not be purged from you till ye die , sam. . . the ark , and israel , and judah abide in tents , &c. shall i then go down to my house to eat , and to drink , and to lie with my wife ? regulate thy reason by the word and counsel of god : and discipline thy appetite with thy reason : observe its motions , and check them : rather deny it a lawful , than countenance it in but a disputable liberty . chap. xx. of watchfulnes over our affections , and passions of love , anger , and fear . . set a watch upon thine affections and passions : thy affections are by thy natural corruption , become inordinate affections ; they are easily misplaced , and more easily over-acted . take heed to thy love : according to the order or disorder of this affection , are all thy other affections tempered : see therefore that it be rightly placed : dispence thy love in measures proportionable to the worth of the object : nothing can challenge thy intensest love , but the intensest good ; and that god that requires thy heart , is a jealous god : let not out the whole current of thy affections upon any thing below him : lawful pleasures , natural relations , conveniences in the world , a man 's own self , may be objects of a moderate and subordinate love : but when they take up the whole compass of our love , our love becomes our sin , matth. . . he that loveth father or mother more than me , is not worthy of me , john . . if any man love the world , the love of the father is not in him . tim. . , . lovers of themselves , and lovers of pleasures , ranked amongst the worst of men. when the affection of thy soul is moving after any thing , before thou give it leave , examine the object , whether worthy of any measure of thy love ; and if so , yet let it not go without a farther debate : consider the measure of good , that is in the object , and weigh out its proportion of love answerable to the measure of its good : but rest not there neither , remember it is but a subordinate , a derivative good , as well as a measurable good : bestow not that measure of thy love upon it absolutely , but subordinately : catechise thy love with this question , whether if thy creator requires thee to hate that object , to forgo it , to forsake it , thou canst be better content to call home thy affection , than to let it rest where it is ? by this time , and by this means , thy love will be under a discipline and a rule , and the precipitancy of this affection beyond its due proportion allayed and moderated . and remember always , it is the impotency of our condition , and the great cause of the disorders in our souls and lives , that we are contented to give our affections leave , upon the first apprehension , to pursue their objects without debate , lest we should interrupt the expectation of contentment , by a clear discovery of the unworthiness and vanity of the object , and the ill consequences of immoderation in the pursuit : thus we are contented to deceive our selves with the felicity of false expectation , rather than by pre-consideration to avoid a real inconvenience or disappointment . take heed to thine anger . be angry , but sin not , ephes . . keep it not too long ; nor act it too far , lest it prove hatred , revenge , oppression : order thy anger so , that it may be rather an act of thy judgment , than of thy perturbation : if thou art provoked by an injury , before thou give a commission to this passion , propose to thy self the question which god asked jonah , jonah . . dost thou well to he angry ? weigh well the cause , and remember thou art partial to thy self , and apt to construe that for a just provocation , which it may be was none , or deserved . suspect thy judgment of partiality ; put thy self in the others condition before thou judgest ; remember , that he that doth thee the injury , is but god's instrument , sam. . because the lord hath said unto him , curse david , who then shall say , wherefore hast thou done so ? it may be his injury is god's justice , and then thy anger against the instrument is rebellion ; or at best , it may be his experiment of thy patience , and then thy anger is disobedience . remember the just occasions of anger thou hast given to thy creator , and yet his patience to thee : and shouldest thou not have compassion on thy fellow servant ? matth. . . remember thy redeemer , that bought thee with the sacrifice of his soul , hath given thee another precept , matth. . . love your enemies ; and another example , who when he was reviled , reviled not again : and canst thou deny the denial of passion for his sake ? remember thy gentleness will more advantage thee than thy anger : it may be , he will be conquered with thy patience , and revenge thy quarrel against himself , with his repentance ; but if not , there is a god of vengeance can , and will do it , rom. . . when a man takes up the office of his judge , he injures both the judge and party , and in stead of doing himself right , he makes himself guilty . again , if thou doest well to be angry , dost thou well to be angry so much , or so long ? the wise man tells us , that anger resteth in the bosom of fools . set a watch therefore over thy anger ; let it be just , and moderate ; and let not the sun go down on thy wrath , ephes . . . set a watch upon thy fear : there is nothing deserves thy fear of reverence , but thy creator ; n● thy fear of aversion , but thy sin ; if thy peace he made with him , thou art above the fear of any thing below him ; objects of terror shall not come near thee ; the beasts of the field shall be at peace with thee ; or if they are not , they shall not hurt thee ; the terriblest things in the world are therefore terrible , because they end in death , the king of terrors : and when thy peace is made with thy lord , thou hast a double security against them : . because they are in the hands of his power and wisdom , and they cannot exceed their commission , that he gives them ; he can , if it please him , dissipate whole armies of terrors by the least word of his power . . but if their commission extend to thy very life , yet the son of god hath taken away that sting , that terror , that is in death ; hath by his own death sanctified death unto thee , and made it a door unto a better life ; so that death , though in it self terrible and bitter , yet this tree being himself cast into this bitter water , exod. . . hath sweetned them ; and as he hath taken away the venome of it , by destroying that serpent , that had the power of it , heb. . . so he hath made it , though not for it self , yet in respect of him , that stands on the other side of this gulf , with immortality and glory in his hand , desirable , phil. . . having a desire to depart , and to be with christ , which is far better : it is true , thou art pursued with an army of egyptians , of sins , and of miseries , and when thou comest to the shore , thou seest a raging and a bloody sea ; but remember thou hast an angel , even the angel of the covenant , that hath gone before , and yet goes with thee , and turns this sea into a passage of ease and safety : and though of either side the waves may affright thy sense , they shall not hurt thee : and remember , that though thy passage may be difficult and troublesome , yet thou hast not , as once the israelites , a wilderness behind it , but a canaan . therefore in all objects or occurrences of terror , first look inward , and see how the case stands between thy god and thy conscience : indeed if there remain a guilt unwashed by the blood of christ , a secret sin entertained , and not repented of , thou hast cause to fear , because thy lord is angry : but if thou keep thy daily watch upon thy soul and thy life , if thou find the presence of thy saviour in thy soul , and thy heart , though of it self a sinful heart , yet cleansed and delivered from the power of any evil way , an honest heart , acted by the love of god in christ , thou mayest then look above them ; and , having thine eye fixed upon the lord of events , walk quietly and untroubled through the midst of those dangers , that do incompass thee . it is true , that in the great concussions of the world , god expects a suitable affection , even from the most innocent heart , an affection of reverence , and awe of his presence and working , jeremiah . . who would not fear thee , o king of nations ? but the fear of an honest heart is the fear of reverence , not of consternation , a fear mingled with love , a fear mingled with faith and confidence , a fear mingled with praise and glorifying god ; a fear terminated in the great lord , that works not in the instrument , not in the immediate object of terror ; a fear mingled with comfort , not over-run with distraction . when therefore thou meetest with objects of fear , first learn to distinguish their kinds : some there are that come as it were , from the immediate hand of god ; such are famine , pestilence , wars , fires , inundations , earthquakes and the like ; entertain them with reverence to the great , and just , and powerful hand of god , not slightly , or saucily , or presumptuously , yet without consternation or distraction of mind ; carry up thy soul above the objects , to the hand that guides them ; make him thy dependance , and his will the measure of thine own under them ; use all warrantable means with dependance upon his power , and submission to his will , to avoid them : the wise man seeth the plague , and hideth himself , prov. . . prov. . . if thou escape the danger , bless the god that hath preserved thee ; if thou fall in them , yet still bless the god , that hath not left thee ; and value ten thousand deaths with his presence and light upon thy soul above the most sublimated life without it : again , there are some objects of fear , which , though they are guided and mastered by the hand of god , yet they are immediately the works of men , and so less terrible ; such are wrought by the power , oppression , cruelty , and malice of men ; these may and ought to be entertained with more resolution and confidence : that one example may serve for all , when the power and injustice of man shall meet with an unarmed and weak innocence , dan. . . o nebuchadnezzar , we are not careful to answer thee in this matter ; our god , whom we serve , is able to deliver us from the burning fiery furnace , and he will deliver us out of thine hand , o king : but if not , be it known unto thee , o king , we will not serve thy gods : as if they should have said : it is true , thou art a king , and where the word of a king is , there is power ; and to magnifie thy self and thy glory , in the face of thy kingdom , thou hast taken up this publick resolution of the dedication of thine idol ; and this thy purpose is stablished by a decree , a mischief framed by a law , and this decree armed with death , and a cruel and terrible death ▪ we know we cross thy proud and impious will , impatient of the seeming neglect of thy power , by three poor despised hebrews in the midst of thy glory and people ; we see fury and rage enough in thy countenance , to devour us before the furnace be hot ; we see thy courtiers adding fewel to thy rage , and thy instruments greedily catching after the least warrant from thee , for our execution ; and we are compassed with flesh and blood , which cannot but shrink at the preapprehension of this inevitable and terrible dissolution : yet for all this , know that we have learned to tutor our fear ; not to fear a man that shall die , and the son of man , that shall be made as grass , isa . . . we have learned , that the fear of man bringeth a snare , but he that trusteth in the lord shall be safe , prov. . . and therefore we are not much perplexed , what answer to return to these thy commands and threats ; we serve that god , in whose hand thou art , as the ax or the saw in his hand that shaketh it ; in whose hand thy breath is , and he can command away thy breath , and then what becomes of thy word ? that lord , in whose hand thy heart is , and he can turn it as the river of water , and can set thy command against thy decree ; that god , in whose hands are the issues of death , and who can arm an inconsiderable occurrence to divert and frustrate thy purpose ; in whose hands are all the powers of heaven and earth , and can correct and controll that fire which thou intendest for the execution of thy fury : and this is the god whom we serve , and hath made a covenant with us to preserve us in the fire ; and we are no less confident of his love , and of his truth , than of his wisdom and power to deliver us ; he hath taught us , that he is a present help in trouble , psal . . . that if we call upon him in the day of trouble , he will deliver us , psal . . . psalm . . that in the fire he will be with us , and in the water , and it shall not come near us : therefore , o king , we value not thy power , nor thy rage , for our dependance is above them : but this is not all : if that great god , whom we serve , deliver us over to the swing of thy rage , we have learnt yet a higher lesson , our faith and experience hath taught us to trust in him ; and our love hath taught us to obey him : though he seem to disappoint our trust by delivering us unto thy fury , yet we will not forget to obey him : he hath taught us to make his will , the measure and rule of ours , both in what we suffer , and in what we do : we owe our lives to him , and thou art but his instrument to take them from us ; when his will commands our lives , we shall resign them with patience ; but now his glory requires them , we will give them up with chearfulness : if we cannot live , but upon so dear a rate , as to offend our bountiful god , farewell life with guilt , and welcome death with innocence . know , o king , that the presence and love of our god hath taught us how to fear to offend , yet to dare to die . chap. xxi . of watchfulness over our hope , confidence , and joy. set a watch upon thy hope and confidence : place it aright , and remember thou art essentially depending upon the great god , and upon him only , and all things below him , have no more worth or strength in them , than he derives to them , and when they take up his place , he ever breaks and disappoints them . yet such is the atheism , the pride , and folly of our hearts , that it will place its confidence in any thing , rather than where it should . the distemper of this , as of all other our affections , hath its beginning in the blindness of our judgments , the want of a deep and practical knowledge of god ; and from hence our confidences and hopes , fix and rest oftentimes in most vain and deceitful objects . have therefore a watch and a corrective upon the motion of thy soul towards any thing which thou hast , wherein there seems any , though never so little strength : thy evil heart will make it thy confidence , and so a snare unto thee . is thy wealth increased ? take heed to thy confidence , thy evil heart will make it all one to have , and to trust in riches ; it will make thy gold thy confidence , job . . to trust in thy wealth , and boast thy self in the multitude of thy riches , psal . . . psal . . . to make it thy strong tower , prov. . . to set thy heart upon them , psal . . . and then this thy confidence shall be thy fall , prov. . . hast thou a fair success in externals ? look to thy confidence ; though thou seest thy creator in them , yet thy evil heart will make thee at least share thy confidence between thy god and the creature , to conclude with job , that now thou shalt die in thy nest . job . . to behold the sun when it shineth , job . . to conclude with david , that thou shalt never be moved , psal . . . and the jealous , yet merciful god , will hide his face , and thou art troubled thereby , to unsa●n thy confidence upon the creature , and to teach thee to fix it upon thy maker only . hast thou a friend , a prince , or nation confederate ? take heed to thy confidence ; thou art apt to make this thy friend , thy confidence , psal . . . my own familiar friend , in whom i trusted ; to put confidence in this prince , psal . . . psal . . . and then he makes egypt a broken reed , isa . . . ezek. . . sends a vengeance to pursue and overtake thee in the midst of thy confederates , jer. . . pours contempt upon thy confidence , job . . hast thou munitions , provisions for war ? take heed to thy confidence ; thou wilt be ready to make thy chariots and thy horsemen thy trust , psal . . . the multitude of thine host , thy salvation , psal . . . ●o vaunt , that thou art mighty and strong for the war , jer. . . and then the great lord rejects thy confidences , and writes disappointment upon them all , jer. ● . . hast thou a strong body , a dexterous , deep , foreseeing , preventing wit , thy counsels and purposes followed with successes answerable to thy mind ? take ●eed to thy confidence ; thy heart is blind and cannot see rather than the next causes , not observing the great and fast mover , who manageth all things , and will swell thee up into a self-confidence and dependance . but suppose thy confidence be right set ●e●ect of the object , yet see that it be grounded upon right principles ; otherwise thy confidence may be thy presumption : examine thy very recumbence upon thy creator : the immediate ground of any confidence in god is a perswasion of his power , and a perswasion of his love , and in both these the corruption of our nature doth discover it self , and is fit to be considered : . touching his power the errors of our trust on either hand in the defect , and in the excess . . diffidence in his power , psal . . . can god furnish a table in the wilderness ? therefore the lord heard this and was wroth upon any extremity , though never so black and inevitable , look upon the power of god as able most easily to over-match it . . resting upon his power , without consulting with his will : this is presumption , when a man without any commission from his maker , shall entertain any desperate attempt : this is for a vain man to go about to ingage the power of the great god against himself , his will , his purity , his wisdom , his purpose . see thou hast a commission from the will of thy creator for what thou art about ; and if so , then cast thy self upon his power : when thou art acting by his command , doubt not but thou shalt act by his power . . touching his love , this likewise yields errors on both hands : . in the defect , principally when a soul , that doubts not of his power , because she knows him ; nor hath cause to doubt of his love , because her peace is made ; yet such black storms and pre-apprehensions of dangers are gathered round about her , that she cannot see the love or care of god towards her , psal . . hath god forgotten to be gracious ? hath he shut up his tender mercies ? . in the excess , an ungrounded presumption of the love and favour of god : and herein are divers mistakes : . when a man shall argue a personal and special love of god unto him from external successes and events . it is true , that the mercy and love of god is over all his works ; and the happiness of externals is the fruit of the love of god as to his creature , but not a sufficient evidence of that special love of god as to his child ; they are fruits of his bounty , not always evidences of his favour : experience of former mercies in external successes and deliverances , may and ought to strengthen that confidence which is well grounded upon the love of god , psal . . . sam. . . but they are not always infallible arguments of that love : when blessings in externals make us more humble , more thankful , more watchful , then they may justly make us more confident , because then the love of god comes in with his blessings : and then are external blessings arguments of the love of god , when they teach the soul , as well to love god , as to trust in him . . when a man shall argue a personal and special love of god by the presence of external priviledges , when there wants sincere obedience , jer. . , . trust ye not in lying words , saying , the temple of the lord , &c. and therefore god sends them to the example of shiloh . ibid. verse . and the reason why this must needs be , as well a deceiving inference , as displeasing to god , is because in truth , in such a case , the soul placeth her ultimate confidence in these things , and robs god of part of that confidence which belongs unto him . . when a man shall argue the love of god to him from his external performances of those things which god commanded , isa . . . amos . . this hath this double error in it : . a grossly mistaken apprehension of the will of god , which is most just ; as if the god that judgeth the heart , and measures all the actions of men by their hearts , should be pleased with the shell of duties and obedience : whereas the things that are so done , as they are in themselves without the heart , but indifferent actions , and so cannot be pleasing ; so they are but hypocritical and false , and must needs be displeasing . . a sharing of our confidence between god and our selves , de quo infra . . when a man shall argue the love of god as an effect and price of his obedience and sincerity towards him . the error in this , is that in truth a man makes himself his confidence , for he that trusts in the love of god , because he thinks he hath purchased or procured the love of god , doth in truth resolve his confidence into himself . therefore look upon the best dress of thy soul , thy humility , thy faith , thy love , thy sincerity , thy obedience , not as causes of the love of thy god , or the price or purchace of it , but as effects and evidences of his love to thee : look upon thy sincerity , love and obedience to god , as the fruit and sign of his love ; that will make thy god thy confidence ; not as the purchace or price of his love ; for that will make thy self thy presumption : were they thy own , thou owest them and infinitely more to thy creator , and therefore canst not deserve by them : but alas , they are not thine own ; his love , as it is the motive of thine , so it is the cause of it , and of all that can be acceptable to him . . when a man from well grounded arguments of the love of god to his person , shall conclude the favour of god to his actions , without measuring of them by his will. this was the error of josiah's confidence , chron. . , . he hearkened not to the words of necho , from the mouth of god , and fell . . when a man who hath a sound ground of the love of god unto his person , shall yet go along in any known or unrepented sin. such sins by any , that hath entred into covenant with god , have more malignity and presumption in them , than the very same sins committed by others , because committed against more light and against more love : and the merciful god is yet a jealous god , and one that accepteth not persons , his ways are equal and uniform , ezek. . . if the best of men walk contrary to him , it must of necessity be , that he walk contrary to them : and therefore he hates with the same hatred a course of sin , even in his subject , as well as in his enemy : and the same sin that puts a stranger unto god in the condition of an enemy , puts a subject in the condition of a rebel : and therefore , though he will not utterly take his loving kindness from them , he will visit their transgression with the rod , and their sins with stripes , psal . . . will hide his face from them , deut. . . a frequent expression of god's withdrawing the actual communication of his love and presence , even from his own , psal . . . psal . . , . psal . . . what ever be the purpose of god concerning thee , be assured of this , that so long as thou art in a course of sin against him , though his counsel concerning thee , be not thereby interrupted , yet till thy returning to him and repenting of thy sin , the actual fruition of thy interest in him , is interrupted ; thou art actually in the same condition , if not a worse , than before thy first covenant with thy creator , and hast as little cause of confidence in his love now , as thou hadst then . and as the act of thy love to god is most apparently interrupted by this thy practice of a known sin till thy return , so thou mayest most justly conclude an interruption of the act of his love to thee , till thou return , though that return of thine is the fruit of that love , which was still in him , though thou didst go along in the frowardness of thy ways ; when god hides himself by reason of sin , thy instruction thereby is to seek him out otherwise that which thou callest thy confidence , may be thy presumption , and may cause the wrath and jealousie of thy creator to smoke against thee , because thou hast blessed thy self in thy heart , saying , i shall have peace , though i walk in the imagination of my heart , deut. . . every motion of the heart to god , if it be right , is conformable to the mind of god throughout . when thy life is sinful , and thy heart not humble , suspect thy confidence to have more of thy corruption , than of grace in it . take heed to thy joy. regularly as is the object or measure of thy love , such is the object and measure of thy joy : joy is nothing else , but a result of the soul in the fruition of what is loved : yet though thou hadst a watch over thy love before thou enjoyedst , have a stricter watch over the temper of thy spirit in thy fruition : look to the object of thy joy , thy evil heart will rejoyce , will glory in thy sin , in thy shame : unless thou hast a watch upon thy heart , folly and mischief will be thy joy , prov. . . prov. . . the fall of thine enemy will be thy joy , and the lord will see , and it will displease him , prov. . . thou wilt make excess , impurity , oppression , cruelty , injustice , pride , thy joy and thy delight : thy affections are blind , and mad , and must be led . examine the object of thy joy , and consider beforehand , whether there be not in it more cause of grief than of delight . but suppose thy fruition deserve some delight , god hath blessed thee with a good wife , which the wise man calls the crown of her husband , pro. . . with a numerous and hopeful issue , which the wise man calls the crown of old age , prov. . . with a good name , which the wise man calls a precious ointment , eccles . . . with a merry heart , which doth good like a medicine , prov. . . with honour and promotion , wealth , wisdom , success in thy labours ; and these ought to be entertained with rejoycing and comfort : the wise man tells us , it is the portion that god giveth thee in them , eccles . . , . eccles . . . eccles . . . and it is thy duty enjoyned thee by god , deut. . . because thou servedst not the lord thy god with joyfulness and with gladness of heart for the abundance of all things , therefore , &c. but take heed to thy heart , it will soon abuse and exceed his commission : . look to the manner of thy joy or mirth , that it be not light , or vain , thy mirth may prove mad , eccles . . . the laughter of a fool , eccles . . . a mirth that will end in heaviness , prov. . . . look to the measure of it . first weigh the good that thou enjoyest , and then weigh out a proportion of joy answerable to the value of that good : lay not out the whole stock of thy joy for that which deserves but a small part of it . we are commonly mistaken in the value we put upon the things we expect or enjoy , and that makes us mis-spend our selves upon them : be sure nothing below the fruition of thy creator , can deserve the whole stock of thy delight ; and if thou dispensest it otherwise , thou robbest thy god , and deceivest thy self . there are three considerations and cautions , that are often to be used to moderate our delight in externals : . to consider the true value of them : they are but limited good , and not large enough for thy soul : limited in measure , limited in duration ; the good that is in them , is that congruity that god hath put in them , and that only a limited good , and can deserve but a limited delight . . to mingle those sad considerations of mortality and an account with the fruition of any externals . this doth allay the exorbitancy of the heart , and keeps the soul from surfeiting upon any outward good : this is the going to the house of mourning commended by the wise man , eccles . . . that sad remembrance which he gives to the young man in the midst of his jollity , eccl. . . but know that for all these things god will bring thee to judgment : there is a severe eye , that beholdeth all thy deportment in the fruition of those things i lend thee , that will have a sad account for thy carriage in the use of them . . to contemplate often the goodness of god , his mercy , his bounty ; to find the presence and love of god in thy love , the sound hope of eternal life : this will take up the whole compass of thy delight , and rejoycing , wherein thou canst not exceed , so that thou wilt not have joy enough , or at least not too much , for any thing below him , luke . . in this rejoyce not , but rather rejoyce , because your names are written in heaven . when this sun shines in the heart , those little stars of outward comfort , which at no time have but a derivative light , will not appear : and this thy faith is the victory that overcometh the world , the delights of the world , as well as the terrours of the world : it will keep comforts and thy delight in them in their due place and subordination , and count them but dung and loss , that thou mayest win christ , phil. . . if the lord shall lift up the light of his countenance upon thee , it will put more gladness in thy heart , than when their or thine own corn and wine increased , psal . . . when thy peace is made with god , thy conscience sprinkled by the blood of christ , the spirit , the comforter , witnessing with thy own spirit , rom. . . thy heart sincere towards god , cor. . . this will cause an abiding joy , thes . . . john . . a full joy , john . . a victorious joy , that like moses's serpent devours the false joys , and conquers the temporal sorrows of this life ; acts . . james . . pet. . . a joy unspeakable and full of glory , pet. . . . and as to the manner and measure of thy delight , so look to the ground , the formal reason of thy delight : see that thy delight or rejoycing fix not in those external comforts singly ; for then thy delight will be sensual , immoderate , and vain , the very same that an irrational creature takes in them , viz. a complacency in the fruition of that , which is convenient and suitable to his sense : but look upon thy blessings , and delight in them , as thou seest the bounty , the goodness , the hand , the promise , the truth of god in them : this will not only moderate , but spiritualize thy delight in them : thy delight in them will not only be comfortable to thy self , but acceptable to god : thy delight in thy blessings is then mingled with thankfulness ▪ with humility , with sobriety , with faith , with watchfulness ; it is thy duty , and it is thy safety . the rich man in the gospel , luk. . . soul , thou hast much goods laid up for many years , eat , drink , and be merry : and this was his sin : the israelite offering his first fruits to god , deut. . . is commanded to rejoyce in every good thing which the lord thy god hath given unto thee : this was his duty : the rejoycing the same : here was the odds , the former terminated and laid out his joy in the thing , as the suitable good to his nature and condition ; the latter looked upon it , and rejoyced in it , as a gift of god : learn therefore to find god in the creature , and that will heal the creature , and make it useful and safe ; thou mayest then delight in them safely , because thou wilt then do it warrantably . chap. xxii . of watchfulness over our grief ; . in reference to god , for sin ; . in reference to externals . take heed to thy grief . love , as is before noted , is the great cardinal affection or motion of the soul ; and the other affections are but love diversified according to the site or position of the object : love in the expectation of its object , is hope ; in the doubt or danger of it , fear ; in the enjoyment of it , joy ; in the absence of it , grief or sorrow . the object therefore of thy love is the subject of thy grief , and the measure of thy love to it , is the measure of thy grief for it : first therefore , see that thy intensest grief be relative to him that ought to be the object of thy intensest love. now our love to god is under a double consideration : . absolutely , as he is the chiefest , perfect , absolute good. and under this consideration our love ends in him : we love him for his own sake . and this is an angelical love , and a pure sublime love ; and the fruit of this love , is an endeavour of conformity to his nature and to his will. . relatively , as he is the chiefest good to us . and this creates in us a double love to him : . a love of gratitude , a return of love to him , because we receive love from him , john . we love him , because he first loved us : this even natural ingenuity would challenge of us . . a love of prudence , as i may call it , which is the only tolerable self-love in the world , to love god , because the fruition of his favour and his presence is our best advantage , as a most suitable good. by this thou mayest easily find what should be the object of thy intensest grief , sin , in others , psal . . . rivers of waters run down mine eyes , because they keep not thy law : but especially sin in our selves ; that , and only that , can deserve our intensest sorrow , as the only thing that is contrary , . to the purity , the glory , the will of him that is the chiefest good. is he the chiefest good ? then certainly , whatsoever is contrary to his purity , glory , or will , cannot chuse but be the chiefest evil , and consequently , the object of thy hatred , and of thy grief . is thy conformity to his nature and will , the necessary consequence of thy love unto him ? that then that spoils that conformity to him , cannot chuse but be thy sorrow : thou lovest him , because he is good , and that goodness in him , which is the cause of thy love , must of necessity imprint upon thee a desire to have the like ground of loveliness in thy self , and this thy sin disappoints thee of . . contrary to that gratitude , that even natural ingenuity teacheth thee to return to an ordinary benefactor . consider , that great god , whom thou hast offended , hath freely given thee thy being , the greatest gift that is possibly conceiveable : and with thy being , hath given thee the copy of his mind and will , a most reasonable and just command , in the obedience whereof , consists thy perfection and happiness : if he had given thee a rigorous and severe law , taking in the whole compass of thy being , or such a law wherein thou couldst bave seen nothing but the absolute will of thy creator ; yet the debt thou owest thy creator , could not be satisfied with such a performance : and now for thee to offend such a law of such a god , that hath given thee thy being ! again , consider that when thy maker could not by any imaginable rule of justice owe any thing to the exactest obedience of his creature , yet such was his goodness , that he made himself a debtor even to his own creature , entring into a covenant of life with him , thereby to encourage his obedience ; and this for no other cause , but because his mercy endureth for ever : for can a man be profitable to god ? job . . and for a man to sin against so much condescension of an infinite god to his own creature ! again consider , when against so much mercy and love thou hast offended thy maker , and even by thy own contract , as well as by the just and universal right that god had over his creature , hast forfeited thy being to thy creator , yet he took not the advantage of it , remitted thy forfeiture , and sent a sacrifice in thy stead , of his own providing , with a message of a fulness of love , with a new covenant of more easiness to perform , and of more comfort in the performance ; with a pardon for thy sin , and with a reward for anothers righteousness ; and , when thou wert an enemy , and dead in sins and trespasses sent his son to his creature , to beseech reconciliation , and his spirit , to give thee life to accept it , and to seal thy acceptation of it with an earnest and an assurance of life and glory ; that by that spirit , and through that son of his , hath given thee access unto his own majesty , a discovery of that glory , to the which thou art called : certainly , these are the highest ingagements of gratitude , that are possible to be put upon a creature , and do therefore challenge even from natural ingenuity , the highest return thou canst make , though it be infinitely short of what thou doest owe : and yet after all this , cross the will of thy creator , that hath done so much for thee ! to forget the love of thy saviour , and to crucifie him again ! to grieve that spirit of love and purity , that comes to cleanse thee , and fit thee for thy masters use , and to seal thee to life and immortality ! to dishonour that name , by which thou art called ! to pollute that conscience , which thy saviour hath washed with his bloud ! to deface that image and superscription of thy creator , which he was imprinting upon thy soul ! to prefer a base , unworthy perishing , unprofitable lust , or vanity , before the honour of such a god ▪ the love of such a saviour , the perswasion and importunities of such a spirit , before thy own peace , perfection , and happiness ! to vex , and oppress , and despise the patience and bounty of him , that hath done all this for thee , and gives thee yet an hour of life to consider of it , and a promise of grace and pardon after all this , if thou canst but mourn over thy sins , thy unthankfulness , thy unworthy and disingenuous dealing with thy god. lay the weight of these and the like aggravations upon thy hard and stony heart , and bruise it into tears of blood for thy unkindness to so merciful a god. thou canst not exceed in this sorrow ; it is a sorrow that springs from the love of god in the soul ; a sorrow that will cleanse thy soul , a sorrow that will bring thee to thy maker , a sorrow that hath a promise of acceptation goes along with it , a sorrow that is mingled with comfort , even the presence of a saviour , and a sorrow that shall end in a fulness of joy. sorrow for sin , as for a necessary cause of misery , may end in desperation , because it ariseth from love of our selves : but sorrow for sin , as for an ununthankful return of so much love from god , cannot ; because the love of god is under that sorrow , and the spring of those tears , is a spring of life and comfort . . contrary to that good which we lose by it : . our conformity to the mind and will of god , is our perfection ; and the nearer our conformity comes to his will , the more perfect is our being . sin , which is a violation of that will of his , spoils and disorders this conformity ; and so it interrupts that inherent good , which otherwise would be in us . . as it destroys our conformity to the will of god , and so spoils us of our inherent good , so it interrupts that ●ommunicative good , that influence of life and comfort , which we have from god : it removes us to a greater distance from him ; it displaceth us from that position , in which , and by which , the goodness of god should be derived and conveyed to us : we are by it out of that covenant , that promise , which god hath made with his creature : we are by it without the comfortable presence of god ; without that confidence , that we might otherwise have in him ; out of the assurance of his providence and protection : it makes our souls in the midst of all fruition of outward blessings , full of doubtful anxieties , fears , and uncertainties ; in the midst of any external trouble without a refuge ▪ and so full of despair : as we cannot have confidence to go to our offended god by our prayers , so it makes him withdraw and hide himself from them : a continual disquietness and heaviness of spirit , mingles and winds it self into all our thoughts , even in our pursuits of diversions from it : the same aspect , that is between god and us , is between our own conscience and us : the light of his countenance is able to give life and comfort , and serenity to the soul in the midst of all the losses and pains , and deaths in the world ; and the want of that light , makes the most happy external condition to be dark and disconsolate . and all this good i lose by a transient , unprofitable sin ; a sin that i might have avoided , and therefore a loss that i might have avoided , a loss that comes not to me by my necessity , but by my foolish choice . i will therefore sit down and mourn in secret , for that comfort and light , that i have thus foolishly sinned away , and measure out my sorrows and tears proportionable in some degree to that loss i have sustained . the time was , when it pleased the great god , to let his presence and the light of his countenance to shine into my soul ; and when i could with comfort and confidence upon any occasion go to him and present my wants , my desires , my acknowledgements unto him ; and he that sits in heaven was pleased to accept and entertain them at the hands of his creature : but now that influence of his , hath met with a filthy and backsliding heart , and is weary of it , and hath withdrawn it self , as justly it may ; and my prayers are laden with my guilt ▪ and cannot get up to him ; and he hides himself . i have regarded iniquity in my heart , and , as he hath said , so i find , he will not hear my prayers . but though he will not hear my prayers , yet he will not neglect my tears . a broken and contrite heart , o lord , thou wilt not despise . o lord , though i have thus trifled away my peace , and my comfort , and have destroyed my self , yet in thee is my help . as i will not rest in my sin , so neither will i rest in my grief , but will never give my self , nor thee rest , till thou hast been pleased , in the blood of thy son , to wash away my guilt , and restore unto me thy presence and peace again . and when i have recovered this loss , i will , by the assistance of that good spirit of thine , learn by this my sin , to revenge my self upon my sin ; to value the mercy and goodness of my creator , that hath yet once more intrusted into my hands the life and comfort , which i had so lately lost ; to value the necessity , as well as the love of my saviour , that hath been pleased by a reapplication of his own blood , to wash me again after my late relapse ; to value the kindness of the pure and blessed spirit , that , though by my sin i made him weary , and forsake that polluted chamber of my heart , yet is pleased to return and cleanse , and take up again that room , from which i had so unworthily excluded him : i will learn to prise that peace and comfort , which once i had , and valued not , but lost it for an unprofitable perishing sin : i will strive to sence my heart with renewed covenants and resolutions of more watchfulness over my self , that i return not again to folly : i will sit down and bless the mercy , goodness , patience , bounty of god , that hath not left me in that condition , which i could neither endure nor remove ; and study to return a heart and life in some measure answerable to so great love and goodness . and when i have done all , o lord jesus , let that eternal covenant between thee and the father , that thou shouldest give eternal life to as many as he hath given thee , john . . that power and promise of thine , that none shall pluck me out of thy hands , john . . that union with thee , that thou art pleased to give to as many as believe on thee , john . , . that spirit of thine , which by that union with thee conveys life and influence to the smallest branch in thee , preserve and support me in all my purposes and resolutions , in all my frailties and temptations : for without thee i can do nothing . . in reference to outward objects and occasions of sorrow , as loss of friends , wealth , reputation , health , life it self , have a guard upon this passion : . look upon them as the fruits and effects of thy sin , and so let them carry thy grief beyond the immediate object to the meritorious cause of them . this is the sting of all affliction ; the plague in thy heart is the core and fountain of the plague of thy externals . and when thou hast humbled thy soul before thy creator , and gotten the blood of thy saviour to wash thy conscience , thy affliction shall be removed , or thy soul enabled with chearfulness and comfort to bear it . . labour to find out the voice of the rod , the mind of thy creator , for , if thou diligently observe it , there is not a dispensation of divine providence , but it brings a message with it to thy soul. look into thy heart , it may be there is an accursed thing in the midst of thee , joshua . . and this affliction bids thee be up and removing it : it may be thy heart was leaning too much upon that very blessing , wherein thou findest thy cross or affliction , which robbed thy maker of some of the love and duty thou owest to him : it may be , thy heart was grown dead and careless in thy applications to thy creator , secure and resting in thy temporal enjoyment , and he hath sent his messenger to awake thee : it may be , thou hast had a dull and heavy ear , that would not listen , or could not perceive god speaking once , yea twice unto thee in a still voice , job . . and now he hath sent an instruction with a louder voice : it may be , thou begannest too much to set up thy rest here , to place thy confidence in the things of this world , to be overtaken with the delight in them , to over●expect them , and he hath sent a disappointment into thy counsels , a worm into thy gourd , a moth into thy store , a canker into thy bag , a distemper into thy body , to shew thee the vanity of thy dependances ▪ to make thee let go thy hold of that , which may fall upon , and hurt thee , but cannot secure thee ; to make the look upward ; to quicken thy life of faith by shaking thy life of sense : it may be , thou wert growing presumptuous in the goodness of god , saucy in thy carriage towards him , insolent towards him , opinionative of thy self : and he hath sent this searching medicine to fallow and purge these disorderly and dangerous humours : but g●ant that upon all thy search thou findest that for a long time , thou hast kept a watch over thy heart , that thou hast endeavoured to walk humbly and perfectly before god , that thou canst not find any thing upon the most faithful search thou canst make , that might be the spring of this affliction ; yet is not thy labour lost , the clearness of thy conscience will be thy support in thy affliction , and make thy burden the easier . but yet for all this , know thy affliction hath a voice still : if it look not backward , yet it looks forward ; if it be not a medicine to cure thee , yet it may be an antidote to preserve thee , a cordial to strengthen thee : it bids thee improve thy patience , thy faith , thy dependance upon god , thy experience of his presence , thy earnestness in prayer , thy neglect of the world , thy denyal of thy self . learn therefore , before thou pourest out thy sorrow upon any affliction , to examine thy heart , to search out the meaning of god in it : it will regulate thy grief , and instruct thy mind both how to bear it , and how to use it . . beware thou put not on a resolution not to be grieved or troubled at all upon any occasion of grief . the putting on of such a stoical resolution is to arm a mans self against god , to harden the heart not to receive correction ; and , as much as in a man is , to disappoint the purpose of god : he , that put these passions in the heart of man , now sends this messenger to stir up this passion , though thereby he intends a farther end : and for a man to fence his soul against any object of sorrow , so as not to be moved thereby , shall be sure to find either an absolute ruine , or that god will so plant his batteries against that resolution , that at length he will master him , and melt his soul into a more pliable disposition . . when god sends an occasion of sorrow , entertain it with an affection answerable to the object , both in kind and measure : let thy grief be an humble grief , not mingled with murmuring or discontent . if thou couldst imagine , thou hadst not deserved it , yet remember who it is that inflicts it , even he that is absolute lord of his creature , and owes him not his being . when thou goest and treadest upon a worm , or a snail , thou doest an injury to thy fellow creature , yet thou passest away and takest no notice of it : but thy creator can owe thee nothing . take up that incomparable resolution and temper of mind with old eli , sam. . . it is the lord , let him do what seemeth him good . and this same consideration , as it will teach thee to mingle humility with thy grief , so it will teach thee patience and quietness in thy sorrow , because the occasion comes from the hand of a most just and wise and merciful god. impatience under any affliction , ariseth from the termination of the motion of our souls upon the immediate object : he that knows , and fears , and loves his creator , and sees his hand dispensing the afflictions , will learn patience and moderation , though he cannot forget sorrow and grief under it . . let thy grief be moderate in extent , measure , and duration . nothing but sin and the displeasure of god can deserve thy intensest grief . learn to put a true value upon thy loss , and measure out sorrow answerable to it . consider , . thy loss is not of thy chiefest good , and therefore deserveth not thy intensest sorrow . thy peace with thy creator , thy everlasting hope , as long as they are safe , thou hast enough left to over-weigh the greatest loss thou canst suffer : what are light afflictions , and but for a moment , when put in the balance with an eternal weight of glory ? . consider , thy loss is not of thy own good. cannot the almighty lend thee a blessing , but thou must call it thine , and deny the absolute lord of it , the property of it ? it is his corn , and his wine , and his oyl : and all our blessings are his ; and as they are his , so they are taken away by him . learn to make the will of thy lord , the measure of thine ; and then though nature teach thee to grieve , grace will teach thee not to exceed in thy grief . chap. xxiii . of watchfulness over our will , conscience , and spirit . and as thus thou must carry a watch over thy affections , so learn to carry a watch over thy will : . learn to principle it aright ; the great lord , that hath put this power or faculty in the soul , hath therefore placed it there , that it should have a conformity to his will : and when thou crossest his will , it is thy sin and deformity ; and it will be thy misery . learn therefore to make his will the rule of thine , . ●n what thou dost : and herein god hath not left thee without a line to guide thee . he hath shewed thee o man , what to do , and what doth the lord require at thy hands , &c. he hath given thee a rule , or law , which is to be the guide of thy obedience : . the rule of his written word traduced unto thee by a wonder of mercy and providence , a word that is nigh unto thee , deut. . . a light that shineth in a dark place . . the rule secretly conveyed into thy conscience , by the power and wisdom of god , rom. . . a law written in thy heart and conscience . . the rule manifested in the dispensation of divine providence , asserting and confirming the two former , if exactly observed , in the measuring out of rewards and punishments . . in what thou sufferest : the great lord is absolute lord over all his creatures , and can owe them nothing but what he pleaseth ; only to confirm our faith , and encourage our obedience , he hath been pleased to give a covenant that he will be our god if we remain his people ; yet in the dispensation of outward things he hath not absolutely bound himself , though such is his goodness , that even in those he observes a measure of justice , which he doth not owe us . learn therefore to make the will of thy maker in all things the measure of thine . . observe it in the first motions of it , while they are green and flexible , and before they be hardened into resolutions , and so grow masterless : bring them to their rule , and examine them by it , and accordingly entertain or reject them : clog them with deliberation , and by that means thou shalt be able to take off the violence and eagerness of them , and likewise the errours of them : dispense not with thy self in the first motions of thy will to any evil , in presumption , that thou shalt be able to master them before they come to ripeness ; for thou sinnest even in those imperfect issues of thy will , and indulgence towards them , will make them grow hardy and too strong for thy mastery : consider that in the first motion of thy heart , thy will , which is the mistress of thy soul , is the party against whom thou must strive , and thou hast nothing to reclaim the current of those motions , but the grace of god , which may justly withdraw it self , if it finds a compliance with that which is her enemy . . stablish thy mind in the knowledge of god and of his goodness ; and this being laid in the bottom will keep thy ship from uncertain , giddy floating : the knowledge and sense of the chiefest good , will carry the chiefest motions of thy will towards it , and against all that is contrary to it : and by this means the motions of thy will will be certain , steddy , uniform , and regular : the inclination of thy will to any thing else will be measured by this , and subordinate unto it : if the good propounded consist not with the fruition of thy chiefest good , thy will will reject that good propounded ; and if it consist with it , it will measure a motion of the will towards that good proportionable to it : and the want of the knowledge or sence of this good sends the motions of thy will on gadding after every vanity , stedfast in nothing , willing what it hath not , and weary of what it hath , pursuing a butter-fly or a glow-worm with the same eagerness and intention of soul , as it would do a substantial and satisfactory good : when thou seest a child fixing the intention of his mind upon a rattle or a hobby-horse , more than upon a goodly mannour , or upon a feather or a riband more than upon a title of honour conjoyned with power ; and when he hath these toys , to be weary of them , and pursue something else ; thou canst easily see the ground of this errour in his valuation to arise from his ignorance of the true difference between them ; and this unstability in his content in them , doth arise from the emptiness and unusefulness of them , and that disproportion which he finds in them to his expectation ; his infant reason being yet better able to value in fruition than in expectation : and yet thou dost not consider that the disproportion of those things , which thy riper will pursues as good , as to the chiefest good , is infinitely greater than that of the most childish enjoyment to those things , wherein the most and wisest of men place their chief expectation ; and that the errour of the most childish judgment , laid in the ballance with the judgment of the wise men of the world , wants fewer grains to make it equal , than that of the wisest man in the world , not having his soul ballasted with the love and knowledge of god , laid in the scales with one , that makes his creator his chiefest hope and expectation . keep a guard upon thy conscience ; the chief work of conscience in the soul consists in these things : . the reception of sound practical principles : this is the foundation of all its subsequent working , the major proposition : . the discovery of those actions or purposes which are in the soul : . the comparing of those actions or purposes with those former practical grounds : . the conclusion or judgment upon those actions and principles thus compared , of absolution or approbation , or of condemnation and rejection : . the motion of the conscience towards the soul upon this conviction , viz. perswasion or dissuasion , to or from the act in question ; if future ; stirring or comforting the soul in reference to the act , if past . thy conscience is that cart by which thou dost , or shouldest , steer thy course in this world towards the other : and therefore it is of highest concernment to have an eye upon it : and therefore , . learn to furnish it with practical principles of truth and soundness . these principles are , for any thing that appears to me , extrinsecal to the soul , the dictates of the divine law and will conveyed into the conscience , either by the immediate revelation and demonstration of god unto the soul ; thus to adam in a perfect measure , and to those holy men of god , the patriarchs , prophets , and apostles ; or by the course and way of his providence , either by unwritten tradition , rom. . . and this was a more uncertain dispensation , because more easie to be corrupted by the practices and teachings of men , which were so mingled with it , that it was very hard to discover the wheat from the chaff ; so that if we should now go to gather up principles for the conscience out of the practices of men or nations , or the collections of humane laws or authors , we should gather up principles full of uncertainty , contrarieties , and inconsistencies among themselves ; and such of them as had any sound conformity to truth were so general , that several men , or the same man at several times , or upon several occasions , would deduce from them a justification of contrary practices ; as we see is done among divers men , that admit the same general principles of practice , and yet upon the same principles their consciences , when they come to particular actions , act quite contrary one to the other : the great and merciful god hath therefore , by a wonderful course of his providence , conveyed unto us a collection of practical principles made by himself , even the word of his truth , admirably adequated to our use , especially in two things : . of their truth and infallibility , we cannot mistake them , for they are the very revelations of the god of truth , unmingled with the sophistications and corruptions of men , gold seven times tryed : . their particularity and certainty ; there is scarce an action in a mans whole life , but a man shall find a rule fitted for it : david , that had but a part of it , and a small and a dark part of it in comparison of what we have , c●lls it a perfect law converting the soul , a sure testimony , making wise the simple , psal . . . a commandment exceeding all other perfection , psal . . . that made him wiser than his enemies and teachers . ibid . a word able to make the man of god pe●fect , throughly furnished to all good works , tim. . . and though the very words of the book are full of admirable truth and conviction , infinitely out-going all the writings of men , yet there is more in it than this ; even a promise of a blessing of it , to as many as seriously make it their study and rule of life and faith , and a fulfilling of that promise , the son of god sending his own spirit along with the use of that word , life with the letter , into the soul : and this was that which made this law of god , though comprised in a little volume , to be so exceeding wide , and precious to david ; there went along with it , and with his meditation of it , a spirit of life and light , that shewed him larger . dimensions of it , than could be found by the bare strength of his natural understanding . . take leisure upon all thy actions and purposes to acquaint thy conscience with them , that so thy conscience may have time to deliberate , and to compare it with its principle , the word of god. precipitancy and hastiness in actions robs the conscience of that employment , which god hath given to it ; and as it is the mother of all sin , so it brings a double inconvenience to a man , even from his conscience , viz. . a deadness and unprofitableness in the faculty : it is so kept under and out of employment , that it forgets her business : when it is laid aside and seldom consulted with , it grows unexpert and unable to give an answer , when it may be we desire it : the direction of conscience , where it is well used , is seldom without the immediate direction of the very spirit of god ; and when the guidance of that spirit is neglected , it will not return to thy assistance when thou pleasest : . it turns that , which would be thy counsellor , into thy accuser and tormentor : thou refusest to give her time to do her office before thy action , and therefore it will be bold to take time to do her office after : she cannot be admitted to advise thee , but she will take liberty to accuse and sting thee . . endeavour still to keep thy conscience tender and sensible : rather desire to be troubled with a seemingly peevish conscience , that will check almost at any thing , than to be at quiet with a dull and stupid conscience , that will down with any thing : it may be it will be somewhat troublesome , but it is safe , and thou shalt find comfort in forbearing of that , which thy tender conscience wisht thee to foregoe , and be able abundantly to satisfie that trouble which thou art put to by thy forbearance : the conscience of thine integrity will be more satisfactory to thee , than the curiosity of thy conscience will be troublesome : and be very prudent and curious in thy disputations with thy conscience ; thou mayst , before thou art aware , dispute thy conscience into stupidity , or thy self into perplexity . . observe exactly the language of thy conscience to thy soul ; for most commonly the conscience takes part with her maker : if she perswade , be doing ; if she dissuade , forbear : he , that in the fear of god listens to the voice of his conscience in a thing of it self indifferent , yet over ballanced from its indifferency by the dictate of his conscience , performs a work of obedience to god well near as acceptable as he that doth a work of its own nature good ; for as much as the life and formality of any good work consists not so much in the nature of the thing that is done , as in the reason or ground of the doing it , viz. the love of god : and that man that , having endeavoured to principle his conscience aright with the word of truth , doth honestly and sincerely follow the directions of it , shall be sure not to erre long or dangerously : god , having placed the conscience in our breast as his own vicegerent , looks upon such a subjection to the conscience as an obedience to himself , and his own authority , and will in due time by his own power and spirit inlighten and guide such a conscience to perform his office regularly and effectually . . as a consequence of the former , when a question ariseth in thy conscience , whether such a thing may be safely omitted , which thou art sure may be safely done ; or whether such a thing may be safely done , which thou art sure may be safely forborn ; put not thy self , nor thy conscience , upon a dispute where thou needest not ; but be content rather to abridge thy self from a liberty , that may be probably lawful , than to put thy self upon an action or omission that may at least be disputably sinful ; and so much the rather because thy heart is deceitful , and as it loves liberty , so it finds out sophistry enough to corrupt thy judgment and thy conscience , if thou give way unto it : there is scarce the grossest sin , that ever any man committed , but his heart found out some reasons to bribe or quiet his conscience in the commission of it : rather submit to the still voice of thy conscience in the restraint even of thy lawful liberty , though it give thee not a reason for it ; than listen to the reasonings of thy heart for the allowance of it : suspect her , for she speaks in her own cause , and is partial and deceitful . this on the one hand may be a safe rule for us touching stage-plays , long hair , gaming , usury , &c. on the other , touching the strict observation of the lord's day , set times of prayer , &c. . as an incident likewise to the former , when a question comes in thy conscience touching a thing whether to be done or not , and that upon the scrutiny of thy conscience it seems to be equally ballanced , no rule to guide thee , no circumstance that thrown into the scale can take away the indifferency of either side , it is a safe rule , though not always necessary , to forsake that which the inclination of thy own natural appetite most prompts thee to : the reason is that which is before mentioned , the heart is apt to magnifie those arguments that conduce to the execution of that , which suits with thy sinful appetite , and to lessen and slight those , that make against it : so that in a decision of indifferency in such a competition a man may in a more impartial judgment conclude the thing to be therefore not indifferent , but sinful , because thy sinful heart can but bring up what she loves but to an equal ballance : thou must therefore in such a case never hold that gold passable , which doth not turn the scale . . as thus in the directing operation of thy conscience in things to be done , or not to be done , so in the motion of thy conscience after the things done or omitted : sometimes the conscience is silent before the action , yet she speaks after , and according to that language of thy conscience , so let the affection of thy soul be : if it approve and justifie the thing done , bless thy creator for the action , and bless thy creator for thy conscience that he is pleased to give thee a reward within thy self of thy integrity : if thy conscience blame thee , though never so little , despise not , nor neglect this secret check ; it is a message from heaven that summons thee to these duties : . to thankfulness to god , that is pleased not to give thee over to incurable guilt of hardness of heart ; that though thou hast rejected the admonition of thy lord sent by thy conscience before thou offendest , yet he doth not give thee over , but follows thee with the rebuke of thy conscience , that though the former did not divert thee , the latter may reclaim thee : as long as thou hast a conscience that can check thee , god hath not given over his care of thee , for it is the voice of god by thy conscience . . to humiliation and sorrow of heart : this as it is the natural and genuine effect of a guilt discovered , ( unless the heart be given over to a reprobate sense ) so it is a most useful effect , because it makes the heart soft , and fit to receive those impositions , which will ensue upon such a sorrow , fit to receive instruction , a proud heart will not bend , nor yield ; fit to take up resolutions of amendment ; the present sense of guilt shews sin to the soul in its own true dress , it is bitterness in the end ; fit to implore a pardon , and fit to receive it , because it now knows how truly to value it : and though thy greater sin deserve thy greater sorrow , yet thy very failings , sins of daily incursion , erro● in circumstances of actions , defects and wants of intention in duties , do all deserve as true sorrow , though not so great ; and therefore cherish and encourage thy conscience to be vigilant in this , by observing her rebukes even concerning these , and let not the reflection of these pass without as particular an humiliation of thy soul before god for them ; for they are sins against the duty and gratitude thou owest to thy creator ; and it will make thy future conversation more exact and more comfortable sorrow of heart for those smaller offences : as it will make presumptuous sins the more hideous , and the more abhorred , so it will waste the number and measure of those smaller offences , which like swarms of flyes cover our daily actions of all kinds . . to seek out for that , which can only pacifie thy conscience , and remove thy sorrow , which cannot be but by removing the guilt : and now let thy soul search the whole compass of heaven and earth , and where canst thou find any thing that can remove thy guilt of the smallest sin imaginable , but him alone against whom thou hast committed it ? and where canst thou find any means for obtaining remission from sins , but by that means which he himself hath prescribed ? and where hath he prescribed any such means , but in his word ? and where in his word , but in his son ? matth. . . come unto me , all ye that labour , and are heavy laden , and i will give you rest . if then i stay at home , i find nothing within me , but a troubled and chiding conscience ; and it will be impossible for me to remove this guilt ; i will therefore venture my soul upon the free promise of god in christ , and with the lepers in the famine conclude , if he save me , i shall live ; and if he kill me , i can but die . . to fall upon thy knees before the great god , and to beg for thy life , and for thy peace : o lord , my sin hath brought a guilt upon my soul , and that guilt hath raised a storm in my conscience , but if thou , who art only offended , and therefore canst only forgive , speak the word to thy servant , be thou clean , and to my conscience , peace be still ; my guilt , and with it that tempest , that is within me , will be removed : do it , i beseech thee for thy truth and promise sake ; thou canst not owe remission to thy creature , but thou hast been pleased to ingage thy self to thy creature upon repentance to have mercy and forgive ; and upon that promise of thine will i hang , though thou seem to reject me : do it for thy mercy sake ; thou , that hast commanded me to forgive my brother till seventy times seven times , if as often he turn and repent , hast infinitely more mercy towards thy creature , than thou requirest from it : do it for thy glories sake ; thou hast said it is the glory of a man to pass by a transgression , and what can be glorious in thy creature that hath not a resemblance of thy own mind and image ? nay do it for thy justice sake ; thou hast been pleased to give a publick sacrifice for all our sins against thee , even thy son , by an eternal covenant with a proclamation , that whosoever will , may come and take of the water of life freely ; and thou hast been pleased as it were to deposite a pardon in thy sons hand for as many as come unto thee by him , and to lay upon him that chastisement of our peace ; and though i , like a man , have gone aside , yet thy gifts are without repentance ; that satisfaction therefore , which thou , out of thy abundant love , wert pleased to give unto thy self , i beseech thee accept , and as it will be the glory of thy mercy , so it will be the honour of thine own justice ; for if we confess our sins , thou art just , as well as faithful , to forgive us our sins in him that was the price of our peace . set a watch upon thy spirit : as the soul is the life of the body , so the spirit is the life of the soul , that active principle which works by the will , the affections and conscience . this appears by the frequent denomination of the spirit , and by its contradistinction to the very soul , ephes . . . spirit of the mind , prov. . . the spirit of a man will sustain his infirmities ; but a wounded spirit who can bear ? prov. . . the spirit of a man is the candle of the lord. prov. . . the lord weigheth the spirits , eccl. . . the patient in spirit is better than the proud in spirit . isaiah . . to revive the spirit of the humble , . the spirit should fall before me , and the souls which i have made . james . . the spirit , that is in us , lu●●eth to liu●●y ▪ heb. , . the spirits of just men made perfect . thes . ● . . i pray god your whole spirit , and soul , and body , &c. heb. . . dividing between the soul and the spirit . rom. . . the spirit beareth witness with our spirit . and here we take not spirit physically , for those instruments , whereby the soul works , but for that principle of activity , which works in the soul : these disorders that sit upon the spirit principally are two : . in the defect ; deadness and depression in the spirit : the spirit is that which only can hold communion with god : he that will worship him , as he must worship him in spirit and truth , so with his spirit ; and without that mingled with thy prayers they are dead , and cannot come at him ; and without thy spirit brought to his word , and to his ordinances , they cannot come at thy soul. as the spirits of thy blood are those that unite sensible objects to thy soul , so the spirit of thy soul is that which can only bring home divine impressions from god to thy soul , or expressions from thy soul acceptably to god. upon such occasions awake thy spirit and mingle it with thy services , and shake off that dulness and heaviness of spirit : it will make thy prayers uneffectual , and thy services unprofitable . . in the excess , elation , and pride of spirit : and from this capital disease in the spirit proceed those others of envy , the spirit that is in us lusteth after e●y : the spirit of revenge , luke . . ye 〈◊〉 not 〈◊〉 what spirit you are : the spirit of murmuring and discontent : these are but the productions of the spirit of pride , when it meets with any thing that crosseth it : if it meet with any person that sensibly exceedeth the person in whom it is in worth , esteem , or other accessions , then it is turned into envy , and that envy into revenge . and this was the very original of the devils immediate action upon our first parents ; his pride though it made him lower by his fall , it made him not more humble . and from hence ariseth murmuring and discontent , because that which befalls him crosseth him in his self opinion of his own merit or desert . and from hence proceeds the rejection of god , and of his directions , from an opinion of a self-sufficiency and fulness . to cure this distemper and the products of it , labour for poverty and humility of spirit upon these considerations : . that whatsoever thou hast of worth or good in thee , it is not thy own , it is a derived good ; the good that is most thy own , even thy essential good , is not thy own , thou owest thy being to somewhat without thee : but grant it were thine own , yet the comfort and life , and beauty of thy being were nothing without a farther good that is not thy own : thy power , thy wealth , thy strength , thy knowledge , these are not in thy essence , they are derived goods , and such as are not from thy self : the most exact faculty of thy soul , is but empty till it be filled by an object without thee : in thy highest fruition thou hast a just occasion to magnifie god , from whom thou hast it ; not to magnifie thy self , that dost only receive it : learn therefore the original of that good , whatever it be , that thou enjoyest , it will make thee thankful and keep thee humble . . that in thy self thou hast nothing but emptiness and vanity ; thou hadst a good , it is true , which was sent thee by the lord of thy being , and that we have shewn was no occasion to exalt thy self , because it was not thine own : but even that thou hast lost now , and thy nature hath nothing left thee whereof to be proud. . that it is impossible for thee to come to enjoy that which must make thee happy , till thou art deeply sensible of thy own emptiness and nothingness , and thy spirit thereby brought down and laid in the dust : as long as thy soul is full of thy honour , or of thy wealth , or of the world , or of thy own righteousness , or worth , there is no room for thy saviour , or his fulness : thou wilt not receive him , because thou findest not any want ; and thou canst not receive him , because thou hast no room : and as it indisposeth thee to receive good from god ; so it indisposeth ( as i may say ) god to give it : for thy pride assumeth that both from god which is his , and applies it to thy self , even that acknowledgment and honour , which is a tribute wholly and only due to god : and hence it is that he resists the proud , because they rob him of the duty , that by all the laws and reasons immaginable thou owest to him . . that the grace of god , the knowledge and sense of his love , the spirit of christ is an humbling spirit ; the more thou hast of it , the more it will humble thee ; and it is a sign that either thou hast it not , or that it is yet over-mastered by thy corruption ; if thy heart be still haughty : it shews thee thy self in thy true dress , and makes thee abhor thy self : it shews thee the purity and majesty of the great god , with whom thou hast to deal , and teacheth thee fear and honour towards him : it teacheth thee to live by thy saviour's life , to be righteous by his purity , to be saved by his sufferings , to walk by his rule , and to aim at his glory : it shews thee that thou hast all from him , and frames thy heart to return all to him : it restores thee to that position and constitution in which thou wast made , and takes off that distemper of spirit , which at once hath put thee below what thou wast , and yet exalteth thy foolish spirit above it . there was a third object of our watch proposed , viz. temptations , which are either , . for tryal : . to sin ; of which see the meditations upon the lord's prayer , afflictions , &c. chap. xxiv . of the new life , or sanctification , and the necessity of it . hitherto we have considered the duty and means of mortification , the putting off of the old man , those distempers and disorders of our souls , by which they become unconformable to the image and mind of god ; the principle whereof is the spirit and grace of god given us in christ ; and the means of this work those which we have before mentioned : now we come to consider of that new life , which follows hereupon most necessarily : . because it proceeds most necessarily from the same principle . as in a natural man fallen into some distemper , it is the same strength of nature that conquers the disease , and it being conquered , maintains the body in its natural operations , which is health ; so the same vital power of the spirit of god is that , which overmatched those distempers in our soul , which are contrary to our spiritual life and motion , and conserves that constitution of health in the soul , by which it moves regularly and according to the will of god , which is our new life . . because the motion of those distempers , which fit in our soul , doth necessarily conform our souls to that condition in which we were created . god at first created us in a conformity unto himself ; our sin brought an impotency upon our nature , by which we contracted all those corruptions and distempers , that have disordered our souls , and diverted us from god , when god is pleased , by the power of his own spirit purchased for us by the blood of christ , to put into us a principle of life and strength to work out those corruptions and disorders of our souls , there must necessarily follow a life conformable to the will of god , and as there is no medium between life and death , so when this death of our souls is removed by that principle of life , there necessarily follows a new life , and new operations answerable to it . . the end of the motion of those disorders of the soul is in order to our new life : pet. . . that we being dead to sin , should live to righteousness : ephes . . . created in christ jesus unto good works . it was the end of the death of christ , tit. . . the tree that bore wild figs , and that which bore none , were equally cursed . john . . every branch in me that beareth not fruit , he taketh away . so then the work of mortification and sanctification differ only in their relations , not in themselves : they are both effects of that same life , which , by the spirit of christ and our union to him , is wrought in us : they both drive to the same end , even to our conformity to our head , christ jesus , which is our conformity to the will of god , wherein consists the perfection of every creature : for this is the will of god , even your sanctification , thes . . . the honour and glory of god is , and ought to be , the supream end of all actions and things in the world. and this is that , which every creature in his right station and condition doth drive at , according to the measure and degree of its natural perfection : for as the great end of god in all his actions , is his own glory , so every creature having a conformity to the will of god , is moved by him towards that end. and as this is the greatest and chiefest end of all creatures and actions , so the motion towards it , must needs be the most perfect operation of the creature . and as this truth is sounded in nature and reason , so it is the good pleasure of almighty god to joyn the perfection and happiness of the creature in this conformity to his mind and will. when any thing therefore continues in an universal free subjection and subservience to the will of god , as that very subjection and subservience is an honour to the lord of his being , so by that subjection and subservience , is the creature moved and managed to the glory of god , even to the fulfilling of his will , and , as a necessary concomitant to it , to its own perfection and happiness . christ , that was in all things conformable to the mind and will of god , for he came to do the will of his father , came into this world to bring honour to the great god by his creature man , and , as a concomitant and a necessary consequent of it , happiness and perfection to man : and to that end , first he sets him free from that guilt and curse , which he contracted by his fall ; removes from him those fetters of the power and reign of sin , whereby he was disabled to move conformably to the will of god ; puts into him a spirit of life , that may enable him to live to god , and be conformable to his will , and move to his glory : and this is his sanctification . so then next to that great and ultimate end of the glory of god , the sanctification of the creature , and rendering it conformable to the will of god , was the greatest end of christ's work of redemption , ephes . . , , . even as christ also loved the church , and gave himself for it , that he might sanctifie and cleanse it , &c. luke . . that we being delivered , &c. might serve him without fear in holiness and righteousness , tit. . . who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , &c. so that even our justification is in order to our sanctification , and that in order to the glory of god , viz. that his creature might be conformable to his will , and might actively move to the glory of the creator , wherein consists his end , and with which is joyned the creatures happiness . touching this matter , these things are considerable , . the necessity of it : . the means , whereby it is effected : . the degrees of it : . the parts or extent of it . . that the sanctification of the heart and life is absolutely necessary to every christian , in some measure answerable to his natural perfection , upon these considerations : . it was the end of the coming of christ into the world , and the very end of thy justification . his end was not only to remove thy guilt and thy curse , but to make thee conformable to the will of thy creator , that thou mayest be actively subservient unto his glory , which thou canst not be , unless thy nature be changed , as well as thy sin pardoned . the great end of the coming of christ , was to bring glory to his father . if he only free thee from thy guilt , he brings mercy to his creature : but unless he cleanse and change thy nature , thou remainest useless to thy master . it is impossible , that there can be justification of any man ; but that according to the measure of his natural ability , there will be likewise a cleansing and changing of his nature : because the knowledge and belief of the love of god in christ , cannot be in heart without a return of love from the soul again to god. the very same act of the spirit and grace of god , which discovers and unites the sense of the love of god to thy soul , doth as naturally cause love in thee to god , as the union of the species to the glass , reflects the resemblance from the glass again , john . . we love him , because he loved us first : his was a love of pity , compassion , a love of bounty and goodness , a love that broke through death and greater difficulties than death , even the uniting of the divinity to our flesh ; a love passing knowledge : and thine cannot chuse but be a love of admiration and astonishment , a love of thankfulness and gratitude . when the spirit of god works faith in thee , it worketh by love , even by presenting the love of god to thy soul in as full dimensions as thy soul can receive it : and when faith is wrought in thy soul , that worketh again by love to god. if thou hast not love to god , thou hast not faith in him : and if thou hast love to him , thou canst not chuse but conform thy self to his mind and his will , john . . if a man love me , he will keep my words . and for this cause the apostle makes it not only an inconsistency , but a kind of impossibility for one justified , to continue in sin , rom. . . how shall we , that are dead to sin , live any longer therein ? john . . he cannot sin , because he is born of god : in every act of known sin , that thou committest , and every omission of every known good , that thou neglectest , there is an actual intermission or suppression of the act of faith , and of thy love to god. . it is a necessary consequent of our vnion with christ . there is , as hath been shewed , a double act , whereby our union with christ is wrought ; on our part , an act of faith to apprehend him ; on his part , an act of his spirit , whereby he apprehends us , philip. . , . and this union is so strict , that it is resembled to those things , that have the strictest union ; the vine and the branches , john . , . rom. . . members of his body , of his flesh , and of his bones , ephes . . . and as in the virtue of this union we partake of all these priviledges , which were in him , his satisfaction , his righteousness , his sonship , his intercession , his resurrection ; so likewise of his spirit , as there is one body , so there is one spirit , ephes . . . if any man have not the spirit of christ , he is none of his , rom. . . it is his in essence , it is ours in operation and influence : so that the inward life of a christian is not his own , but he lives by the life , that is , that living spirit of the son of god. now as that spirit or life , that is in the root , when it passeth into the branch , makes the branch conformable in nature and fruit unto the root : so the spirit of christ transfused into a christian , doth conform his nature and operations unto christ ; for that was the great end of god in sending his son into the world , who was in all things conformable unto him , that we should be conformable to the image of his son , rom. . . and thus that impression of the image of god , which was lost in adam , is re-imprinted by him , that was the express image of his father , by the secret transmission of his own pure and operative spirit into all those , that are united unto him : and thereby the will of god is fulfilled . be ye holy , for i am holy , pet. . . . it is necessary as a preparation or pre-disposition of the soul , to that everlasting condition of blessedness , which it expects in heaven : the place a holy place , heb. . . an immortal and undefiled inheritance , pet. . . where nothing that defileth can enter , rev. . . the company , an holy company ; the company of pure angels , and the spirits of just men made perfect , heb. . , . the business , a pure and holy employment , rev. . , &c. the presence a glorious and holy presence , the presence of that god , that cannot behold any unclean thing , whose name is holy ; the presence of our mediator , who is holy , harmless , separate from sinners , heb. . . and what congruity can such a soul have to such a hope , who spends his whole life in a way quite contrary unto it ? he therefore , that hath this hope , purifieth himself , even as he is pure , john . . and since all these t●ings shall be dissolved , what manner of persons ought ye to be in all holiness and godly conversation ? couldest thou carry thy sinful and impure heart into heaven with thee , yet thou couldest not see god , which is the heaven of heaven , matth. . the pure in heart shall see god , heb. . . follow peace with all men , and holiness , without which , no man shall see the lord. chap. xxv . of the means of sanctification , and . on god's part , his word , and his spirit . . the means whereby this is effected , are either properly on god's part , or on ours . on god's part , his word and his spirit , . the word of god : he , having to deal with creatures , which he hath endued with sense and understanding , hath been pleased in his wisdom and providence to preserve and deliver unto us his written word , whereby the truths therein contained , may be united to our understanding . and this word , as it contains the holy counsels of the holy god , so the truths therein contained , do naturally tend to our sanctification , though of it self , as a bare moral cause , it be not sufficient to effect it , in respect of our indisposition and deadness , which must have a spirit of life to quicken us , and make that word operative upon us . now in respect of the tendency of this word to our sanctification , and in as much as god is pleased by it , to work this work in us , therefore often our sanctification is attributed at least instrumentally to it , john . . sanctifie them through thy truth : thy word is truth . psal . . . the law of the lord is perfect , converting the soul , john . . now are ye clean through the word that i have spoken . all which tend to no more than this , that this word of god contains those truths in it , which , being truly known and believed , do conform the soul to the will of god , that image , which he first cast , consisting in righteousness and true holiness . now the general truths , which this book exhibits to us , tending to this end , are principally two : . it discovers what that will of god concerning man is : and this it doth two ways ; . by precepts of most excellent and sound justice and reason , which are nothing else , but the repetitions of that law , which was at first in our nature : . by examples , especially that example of our saviour's , who was the image of the invisible god , colos . . . and therefore in our imitation of him , we re-assume that impression of god's image , which we once lost . now christ's life , as it was a meritorious righteousness , so it was an exemplary righteousness , matth. . . learn of me , for i am meek , john . . for i have given you an example , that ye should do as i have done , ephes . . . the measure of his statu●e , philip. . . the mind of christ . . it discovers a great deal of convincing reason , why we should conform to this will of god : . in respect of the commands themselves , it shews their righteousness , justice and perfection , and that in our conformity to them consists our perfection . . in respect of god , that commands them : . it is he requires it , that is the author and lord of thy being , and thou canst not chuse , but infinitely owe what he requires : . it is he requires it , that will not , cannot be mocked ; he is infinitely able to avenge the rebellion of his creature : . it is he commands it , that hath been a bountiful , merciful god unto thee , that when thou hast incurred his curse , hath provided a sacrifice to expiate it ; when thou hast disabled thy self to obey , provides a spirit of his own to assist thee ; that when thou fallest , pities , pardons , and restores thee , and though he owes it not to thee , rewards his own grace and work in thee with an immortal glory to thee . and what natural ingenuity can chuse but ingage to the uttermost expression of his thankfulness to such a god by a most advantageous obedience ? . in respect of thy self , if thou disobey , the loss is thy own ; if thou obey , the benefit is thine , deut. . . for i have set before thee life and good , and death and evil. and herein among divers others , is the excellency of the word of god ; as it contains precepts of most singular purity , and evidencing their own perfection ; so it inforceth the obedience upon reasons of greater strength and more powerful perswasions , than all the writings of men ever did or could : by annexing rewards and punishments of a higher constitution , than the divinest philosophers ever thought of . . the spirit of god : hence this work is attributed to the spirit of god , pet. . . through sanctification of the spirit unto obedience : and this principally these three ways : . in preparing and disposing the heart : . in accompanying and coming in with the word : . in following that work with a continual assistance of direction and strength . . as to the first , viz. the preparation of the heart ; since the defacing of the image of god in the soul , our hearts , like the first creation , are without form and void , and darkness is upon the face of it , till the spirit of god move upon the face of these waters , gen. . . a heart filled with evil thoughts , and that continually , gen. . . till this spirit strive with it , gen. . . a heart dammed and blocked up with lusts , and earth , and disorders , so that there is no ●ss for christ , till the spirit of god open it , acts 〈◊〉 ●n obstinate , and a hard heart , an iron sinew , 〈…〉 of brass , isa . . . till the spirit of the 〈…〉 and a heart full of madness , eccles . . 〈…〉 spirit be chased away , and the heart 〈…〉 spirit of god. there oftentimes goes a secret disposition and calming of heart before , whereby some external act of the providence of god , which is prepared and fitted for that occasion , strikes effectually upon the heart , and works upon it , whether it be an affliction , or a blessing , or a deliverance , or a word of god. thus when nathaniel was under the fig tree , christ saw him , and prepared his heart to entertain the call of philip , john . . . the concomitant act of the spirit of god , especially with the word of god , and some other extraordinary acts of his providence . and herein it hath a double work : . of strength to drive on this word : and hence it is called the sword of the spirit . the spirit of god is that arm that manageth this sword , ephes . . . to the dividing asunder of soul and spirit , heb. . . when thou seest therefore a tumultuous , disorderly heart , filled with pride and obstinacy , yet brought upon his knees by a seemingly weak admonition , reproof , or other passage of the word of god , wonder not at the change ; for the powerful and mighty arm of the spirit of god hath shaken this little dart between the joynts of his harness , even into the midst of his soul. what ailed thee , o thou sea , that thou fleddest ? &c. tremble thou earth at the presence of the lord , at the presence of the god of jacob , psal . . . . of life to go along with it into the spirit of a man , john . . the words that i speak unto you , they are spirit , and they are life . the passage between the sense and the spirit of a man is of a great distance , and full of many turnings : and hence the words of men , for the most part die and lose their efficacy before they come at the spirit of a man ; sometimes they die in the ear , sometimes they get into the brain , and die there in a speculation , sometimes they strike a little , but yet live not long there , for the words have no life in them : but with this word there goes a life , which goes along with it , even to the uttermost corner of thy soul , even thy spirit , and there it continues alive , john . . his seed remaineth in him , and he cannot sin : and hence it is , that the commands of god , even to us that are dead , are not incongruous , when god pleaseth that his work shall be wrought in the heart , for a spirit of life goes along with the command , even to the penetralia animae , john . . the time is that the dead shall hear the voice of the son of god , and they that hear shall live . and as thus the spirit of god carries the word of god with life and vigour into the choicest parts of the soul ; so doth it with all other dispensations of divine providence : if thou hast an outward blessing given thee , it will along with the sense of thy blessing carry in the sense of the goodness of god , and teach thee thankfulness and moderation : if an affliction , it will get along into thy soul with that affliction , and teach thee to examine thy self , and to search and try thy ways , and having discovered thy sin , it will teach thee humiliation and repentance ; and if upon thy search thou find thine integrity , yet it will teach thee humility , thankfulness , contentedness , dependance upon god : it will with every dispensation of providence go along with it into thy soul , and carry that message with it , that god by this his dispensation intends to send thee . and thus it is a sanctifying spirit by way of concomitance with the word and providence . . the spirit of god sanctifies the heart by its own immediate and continual assistance : it contests with thy daily temptations , that are from without , and conquers them ; and with thy hourly corruptions , that are within thee , and wasts and subdues them : in the midst of thy difficulties , it will be thy counsellor , a secret voice behind thee , saying , this is the way , walk , in it : in the midst of thy temptations , it will be thy strength , and a grace sufficient for thee : in the midst of thy troubles , it will be thy light and thy comfort : in the midst of thy corruptions , it will be thy cleanser , a spirit of burning to consume those swarms of lusts , that cover and fill thy heart : in thy failings and falls , it will be thy remembrancer , and teach thee to repent and humble thy self . this was that monitor , that furnished joseph with an answer to a most importunate and advantageous temptation : how shall i do this great wickedness , and sin against god ? gen. . . that furnished job with silencing answers to all those temptations to insolence , pride , self-confidence , and injustice , job . . that after david's sin smote david's heart , before david's heart smote him , and taught him confession and sorrow , and to beg a pardon , sam. . . only beware thou neglect not the voice of this spirit of god : it may be , thy neglect may quench it , and thou mayest never hear that voice more : or at least , it will certainly grieve it ; and canst thou think of grieving that spirit without a tear , which is content to descend into thy impure , polluted heart , to make it a heart fitted for glory ? thy folly is great , and thy ingratitude greater : when god speaks once , and twice , and man perceives him not , job . . it sometimes falls out that he never speaks to that man more . ephraim is set upon idols , let him alone , hos . . . and that is the saddest condition in the world : but if he do , his mercy will be a severe mercy , he will speak louder , job . . when the still voice is not heard , his soul draweth near to the grave , and his life to the destroyers . the observation of the secret admonition and reasonings of the spirit of god in the heart , as it is an effectual means , so it is a calm and a comfortable means to cleanse and sanctifie thy heart : and the ●o●e●it●i attended unto , the more it will be conversant with thy soul for thy instruction , strength , and comfort , prov. . . when thou goest , it shall lead thee , when thou sleepest , it shall keep thee , and when thou awakest , it shall talk with thee . chap. xxvi . of the means of sanctification , . on man's part , viz. faith , love , fear , hope . on our part , the instruments of our sanctification , are those supernatural acts or habits of the soul , wrought by the finger of god , faith , hope , and love. . faith , acts . . god also purifying their hearts by faith. and this it doth as it is an act receiving into the soul the word of god , and subscribing to the truth and goodness of it ; receving it not as the word of man , but as the word of the just and true god. . it therein finds and believes the great debt of duty that the creature owes to his creator . what can be unjust for god to require of that being , which he gave and made ? as the gift of a being is an infinite gift , because it is an infinite motion , there being no greater disproportion imaginable , than between not being and being ; so the engagement of obedience and conformity from that creature , to the will and good pleasure of its author , is infinite and boundless by all the justice that can be . . faith doth find in that word a farther ingagement of conformity and obedience , if a farther may be , in that it finds the immense overflowing love of god to man : it is that love , that did at first furnish him with those excellencies of his nature , with that greater excellency , his image and superscription : it is that love , that upholds his temporal being , and blesseth it ; it is that love that , when he was lost , sent a sacrifice , and a righteousness for him , whereby he is not only pardoned from his guilt and curse , but restored to glory and immortality . and this it doth truly and really believe , and is thereby convinced that there is a greater obligation , than that of his nature , to live conformable to the will and mind of so unspeakable a benefactor . . faith doth find in this word of god his mind and will , and believes it to be that very rule , the conformity whereunto is well pleasing and acceptable to god. mic. . . and what doth the lord thy god require of thee , but to do justly , to love mercy , and to walk humbly with thy god ? it looks upon every admonition , exhortation , reprehension , and direction , as the very immediate message of god unto the soul , and entertains it with the same awe and reverence as if it were audibly delivered in thunder , and trembles at it : and therefore it receives it in the power and life of it , and in the uttermost compass and extent of it : it will not take this part as most consonant to thy temper , condition , designs , constitution or ends , and reject another part where it crosseth them , because it is equally the will and command of the great god , and so received . . faith finds in this word , the rectitude , justice , and regularity of the will of god concerning man : they are not only just as proceeding from him , to whom his creature owes an infinite obedience , as was the command to adam for forbearing the forbidden fruit , or to abraham to sacrifice his son ; but faith finds in these commands a natural justice , and reasonableness , and perfection , and concludes with david , psal . . that his statutes are right , and his commands pure , such as include in themselves a natural and absolute beauty , and such as confer upon the creature a perfection , and happiness , such as are exactly conformable to thy nature , were thy nature conformable to it self : for as the rule or law , that god hath given to every creature , is that wherein consists its beauty , preservation and perfection , according to the degree wherein it is placed , and therefore every creature labours according to its own nature to continue in that rule , and when it misseth it , it contracts deformity and corruption ; so the divine law or command of god given to man is that wherein consists his perfection , as being a rule most exactly conformable to the reasonable nature of man : sin hath deformed and blinded us that we cannot now see that perfection and excellency , that is in our conformity to his will , and hath perverted and corrupted us , that as we are in this corrupted condition we cannot desire it ; but when god is pleased to anoint our eyes with the eye-salve of faith , and presents this glass , this image of his mind in his word unto that eve ; faith again discerns , and discerning cannot chuse but desire that beauty , perfection , and rectitude , which is there discovered in the commands of god , and the conformity of the soul to the ●ame . . faith doth find in that word , and finding it doth most assuredly believe the presence of the glorious and infinite god in every place , even in the darkest and most remote corners and chambers of the heart , searching , weighing , and discerning the spirit , every thought of the heart , every word of the tongue , every action of the life , and measuring them exactly with the rule , that he hath given : and this keeps the heart in a continual awe of the presence of god , purgeth out all hypocrisie , sets a continual watch upon the whole man , lays a bridle upon the very thoughts , and brings them into subjection to this rule ; because that clear and pure , and severe eye of the great and infinite god searcheth the most retired thoughts of the heart , and observes what conformity they hold with his most just and reasonable command . . faith finds in this word of god , and doth more really and practically believe , that that great god which hath given us his will , and is a witness to the obedience and disobedience of it , hath most certainly annexed an everlasting curse to the disobedience of it , so it hath most certainly annexed an everlasting glory to the obedience thereunto , not as the merit of it ; but as the free and bountiful gift of his goodness and mercy in jesus christ : and it finds and believes the truth , and faithfulness , and glory , and power , of the infinite god there engaged for the performance of it : and therefore it binds the heart to the obedience of this will of god , and conformity unto it ; which is our sanctification . thus the word mingled with faith cleanseth and sanctifieth , and perfecteth , and purifieth the heart and life . and as thus in man god useth this instrument on mans part to sanctifie his creature , and make him conformable to himself ; so secondarily upon this act of faith upon the word of god , as its object , the heart is likewise cleansed by fear , hope , and love , by way of emanation from this act of faith. love , fear , and hope are those several motions or affections of the soul , that arise from the same act of faith , only as faith is diversified according to those different objects apprehended by faith , or according to the different notions , relations or actions of the same object , as for instance , god apprehended in his goodness , love and bounty , moves our love towards him ; as apprehended in his glory , majesty , power , and justice , excites fear ; as apprehended in his faithfulness , truth , and promises , begets hope : and each of these affections thus directed , do habituate and dispose the soul and life to a religious frame and constitution , which is our sanctification , as will appear in these particulars : . the love of god : this is that true principle of all true obedience ; where it is not , the obedience is a dead and unacceptable obedience ; for god that is a spirit , and will be worshipped in spirit and truth , will be obeyed likewise in spirit and truth ; and the outward conformity without this is but a dead obedience and hypocrisie ; and where it is it will work a conformity of the heart and life to the mind of god , upon which it is pitched , and therefore it is called the first and great commandment , matth. . . the fulfilling of the law , because when it is once wrought in the heart , whatsoever it can discover to be agreeable to the will of him that she loves , it will most sincerely and intirely obey : john . . . if ye love me keep my commandments : he that loveth me not , keepeth not my sayings . now our love to god ariseth upon two grounds : . from a sense of the perfection and beauty , and purity , and excellency that is in him : and in this respect our love to him cannot chuse but move the heart to desire to be like unto him , as far forth , as is , or can be communicable to our nature and condition ; for whatsoever i love in another , that is communicable unto me ; i cannot chuse but desire to be in my self , pet. . be ye holy , for i am holy , and this love of that goodness that is in god , doth bring the heart nearer to him , for love is a motion unto union ; and as we come nearer to that purity of his , it doth in some measure assimilate the soul unto himself , because his goodness and brightness is an assimilating , active , communicative goodness , and from this nearness to him doth grow much of our holiness here , and all our happiness hereafter , john . . we shall b● like him , for we shall see him as he is , cor. . . but we with open face beholding as in a glass , the glory of the lord , are changed into the same image , from glory to glory . our love to god works in the soul a desire of union with him , and likeness to him which is a kind of union : and that approximation to him doth derive from him an impression of his own nature , and likeness unto him . . the ground of our love to god is the sense of that love , that he hath shewen to us , john. . . we love him because he loved us first , and this is a love of gratitude , or thankfulness arising from the full sense of the undeserved and wonderful love of god , to his unworthy creature revealed and dispensed in jesus christ : and this cannot chuse but put the soul into such kind of thoughts and purposes as these : o lord , at first , i received my being from thee ; and when i had forfeited my being and my blessedness to thee , thou wast patient towards me , and didst not take that forfeiture , which thou justly mightest : thou wast merciful to me , and didst pitty and forgive me ; and when i was in my blood thou saidst unto me , live : thou was bountiful unto , and didst not only pardon me , but restore me to that blessedness which i unthankfully lost : and thus thou didst without my seeking , even when i was senseless , and knew not my own misery , when i was obstinate and would not have it : and this thou didst , not by an ordinary means , but thy love did send the son of thy love to become my sacrifice and my righteousness ; and canst thou require any thing of me , that can bear any proportion to so great love ? if thou shouldest call for that being again , which thou hast thus freely given me , i should but return unto thee , that which is thine own : but after all this , what dost thou require of me but to do justly , and love mercy , to walk humbly with my god ? such a service wherein consists my own happiness and perfection , a conformity unto thy beauty and purity : if the service , that thou shouldest have enjoyned me , had been a service mingled with my own dishonour , shame , misery , ruin , thy love to me had deserved and commanded this from me ; how much more when all thou requirest from my leprous soul is but , wash and be clean ? i will bless thy name for that love , which thou shewest to me in my redemption from so great a death ; and i will bless thy name , that thou art pleased to injoyn thy creature such a service , wherein consists his beauty and perfection , a reasonable service ; and that thou art pleased to accept that , as a tribute unto thee , which inricheth thy creature by paying it , even our conformity to thy most righteous and holy will : and i will endeavour in the whole course of my life , in the whole frame and temper of my soul , to express my thankfulness to thee in the watchful , universal , diligent , and sincere conformity unto that will of thine ; and blessed be thy name that hast given thy poor creature an opportunity of expressing his sense of thy love in so reasonable a service . . fear of god likewise cleanseth the heart , psal . . . the fear of god is clean , prov. . . the fear of the lord is to hate evil , prov. . . by the fear of the lord men depart from evil . and this was joseph's fence against temptations of all kinds . gen. . . how shall i do this great wickedness and sin against the lord : and his highest security to his brethren of keeping his promise , gen . . this do and live , for i fear god. now this fear of god is wrought upon the precedent act of faith in a double relation : . as it presents god unto the soul in his purity , majesty , power , justice , and presence even in the innermost and darkest chambers of our hearts . and this consideration becomes even the exactest christian always to have about him : for all the strongest ingagements even upon every affection are too little , god knows , to fence and ward the soul against the corruptions within it , and the temptations without it . and this consideration will most opportunely bespeak the soul in this manner : consider what thou art doing : thou art now going about to purpose or do that which thy creator forbids thee ; and thou art in the presence of that god , before whom all things are naked and manifest , heb. . . whose eyes are upon all the ways of man , and he seeth all his goings , job . . and his eyes are therefore upon his ways , that he may give every man according to his works , job . . consider thou art in his presence that is a consuming fire , and a jealous god deut. . . a great god , and a mighty and terrible , that regardeth not persons , nor taketh rewards , deut. . . that hath said that , when any man heareth the words of this curse , and shall bless himself in his heart , saying , i shall have peace , though i walk in the immagination of my heart , the lord will not spare him , but his jealousie shall smoak against that man ; deut. . . that hath justice , and wisdom , and truth , and power enough to fulfil and execute the most exquisite , seasonable , and unavoidable vengeance upon any contemner of his will , and this is the god , whom thou , a creature that art nothing in his hands , art about to offend : consider this , thou that forgettest god , lest he tear thee in pieces , and there be none to deliver thee . but . fear is a fruit of love , and though we are not to neglect the former , yet we must be sure to entertain this ; perfect love casts out fear , a fear of punishment , but not a fear of sin ; a fear of a malefactor , not the fear of a child : and upon this consideration this affection upon any temptation thus bespeaks the soul : consider what thou art now setting about : it is that thy lord , thy redeemer , forbids thee , he that hath died for thee to rescue thee from thy vain conversation : how unseemly a return is this , for so much love and goodness as thou hast received ? how canst thou come in thy prayers , in thy hopes , in thy dependance to that god , whom , against the bonds of ordinary gratitude , thou art now offending ? how canst thou ever expect to have the light and favour of his countenance , whom , contrary to all thy engagements of duty and covenant , thou art now about to injure ? canst thou profess thou lovest him , whom thou darest to abuse , to disobey , even to his face ? . hope : the word of god hath promised in christ glory , and immortality , and the sight of himself , to those that are pure in heart , matth. . . this truth contained in these promises , is received and entertained in the heart by faith : and as the motion of the heart towards an absent , but a possible and expected good , is hope ; so it is here , it is the motion of the soul arising upon faith , as it presents the truth of that blessedness , which w● do not yet , but shall enjoy : and this motion of the soul purifieth the heart , john . . he that ha● this hope , purifieth himself , even as he is pure , and bring the heart and life to obedience , psal . . . i have hoped in thy salvation , and done thy comman●ments : our love of god makes our obedience sincere ; our fear of him makes our obedience awful and reverent ; our hope in him makes our obedience chearful , rom. . . patient , rom. . . constant , heb. . . and active , phil. . . pressing o● to the price of the high calling of god in christ . this was that , that made moses rather chuse afflictions , than the pleasure of sin for a season ; for he had an eye to the recompence of reward ; heb. . . which carried our redeemer with choice and victory through the cross and shame , for the joy that was set before him , heb. . . now this affection thus fixed and acted purifieth the heart and life upon these considerations : . it presents a man with an expectation of an everlasting bles●d station in the presence of the most holy god , and this works an endeavour of a present conformity of his mind and life to that condition which it e●pects to enjoy everlastingly hereafter . no man 〈◊〉 hope for that which he desires not for the pres● to enjoy ; he that hopes for an eternal life in holin● will thrust himself into as much of it as he c● while he lives here , and will consider how unb●coming any sin is of him , who lives in a c●tinued hope of enjoying a condition free from 〈◊〉 . hope doth link the soul to the thing it ho● for , which is of so great worth , glory and 〈◊〉 ●pectation , that it carries the soul through all ●ficulties to the attaining of it : it makes 〈◊〉 which is future in fruition , present in appre●sion , and thereby masters all those evils of sense that actually come in the way : and thus it lifteth up the soul above all the present inconveniencies that may accompany or interrupt her way to glory . thy creator hath chalked thee out a way to walk in : and it is true , it is a narrow way , and thou art cloathed with flesh and blood , which cannot inherit the kingdom of god ; the way will be grievous and troublesome unto it , thou must deny thy self , cut off thy right hand , pluck out thy right eye ; thou must learn to unlove , nay to hate , those things wherein thy corrupted nature most delights , and take up thy cross and follow thy saviour : and thy way is not only narrow and unpleasant to thy nature , but thou shalt find it , it may be , strawed with afflictions , with temptations , with scorns , with poverty , wants , persecutions , nay with the loss of life it self , and yet on thou must go , and must not draw back , for then thy labour is all lost . but here is that which will bear thee up through all the difficulties , though thou art laden with the burden of thy own flesh and corruptions , and art ready to slip upon every temptation , yet thou art not alone , but thy saviour stands by thee to bear thy burden , to take thee by the hand , to lift thee up from thy falls , to support thee with his grace , which he hath promised shall be sufficient for thee , to accept thy endeavours , and to pitty , and pardon , and recover thy relapses : though thou dost loose , and irrecoverably let go , many contentments , pleasures , and external advantages , yet thou seest with thee in the promise , and before thee in thy hope , that which will abundantly recompence all thy losses , even pleasures at his right hand for ever : though thy journey be troublesome , yet it is not long ; thy home , thy fathers house , is in thine eye , where thou mayst see thy saviour preparing a place for thee , and a far more exceeding and eternal weight of glory , which will sweeten thy light afflictions , which are but for a moment , cor. . . chap. xxvii . of the extent and degrees of sanctification . . we come to consider the extent or degrees of it , what it is , or should and may be in this life . we find in the book of god mention of perfect men , and men of perfect hearts , noah , gen. . . abraham , gen. . . job . . david , kings . . & . . asa , kings . . and yet those several men had their several sins and faults recorded in the same book . we find psal . . . a perfect man , and yet eccles . . . not a just man that doth good , and sinneth not . paul , ephes . . , . tells us of a growing up to a perfect man , to the measure of the stature of christ , and yet the same paul , rom. . . complains of himself to be carnal , sold under sin . the same s. john , that john . . saith , that he that is born of god , sinneth not , tells us , john . . that if we say we have no sin , we deceive our selves , and the truth is not in us , cor. . . finally , brethren , be perfect . we are therefore to consider wherein this perfection of our sanctification consisteth not , and wherein it consisteth . the perfection required of us , and which we may and must attain , is an evangelical perfection , which though it be not perfect , yet is accepted of god in christ : . sincerity , and integrity of heart , jerem. . . they shall return to me with their whole heart . the sanctification required of us , is not only a sanctification of our external actions ; those are but the fruits of sanctification of the man ; for as any act is therefore 〈◊〉 because it is but the production of that sin , which is ●st in the heart , so is any action therefore holy , because it proceeds from a holy and a sanctified motion of the heart , otherwise it is but hypocrisie . this int●y of heart was noah's , david's , ●sa's perfection : it was enoch's walking with god. when a man 〈◊〉 with an humble confidence bring his service , his words and actions in the presence of god clearly with such a confession as this : o lord , i know that my heart is deceitful above all , who can know it ? and i know that i am an unclean things and all my righteousnesses are as filthy rags , isa . ●● . . and my own heart tells me , that even to my most exact observance , there be secret adhe● of sin and defect ; and how much more are th● in thy sight , who seest through every cranny of the soul ? and therefore thou mayest justly reject them : yet , o lord , thou knowest that that little good that is in them , proceeds from an upright heart , from an unfeigned desire to obey thee ; that it is my hearts desire , and my hearty and daily endeavour to serve thee better ; that it is the sorrow and g●f of my heart , that my returns of obedience and conformity unto thee , are so infinite short of what i every way owe unto thee ; i do not content my self with these loose and half performances that i make before thee : and though i see my best obedience gives me daily occasions of repentance , yet i will not give over , but what i want in my own strength , i will beg thy grace to perfect , and thy mercy to accept , according to what i have , and to pardon what i want , cor. . . and since i have prepared my heart to seek the lord god , the good lord pardon me , though i am not cleansed according to the purification of thy sanctuary , chron. . . . an over-matching of the power of sin by the power of sanctifying grace . it is true , that in the best condition we can arrive unto in this world , there is with us a body of sin and death , as well as a principle of holiness and life , rom. . . a lusting of the flesh against the spirit , as well as of the spirit against the flesh , gal. . . a wrestling against flesh and blood , actuated by principalities and powers , ephes . . . but where god is pleased to begin this work in the heart , though it never arrives to the abolition of sin , yet it ever ariseth to a victory over it , rom. . . sin shall not have dominion over you , because you are not under the law , but under grace . and now as where there is but one degree of heat in any subject , more than there is of cold , though that subject be not perfectly hot , but there is a mixture of cold in every atom of it , yet is denominated from the predominate quality : so this man , though he be not exactly conformable to the exact rule of righteousness , and therefore could not in the severe justice of god be accepted , but that rigorous course of the law would lay hold upon him , gal. . . cursed be every one that continueth not in all things , which are written in the book of the law to do them ; which book of the law required a love of god with all the heart , might , and soul , and that not only all that heart , might , and soul , which a man now hath , but which a man once had , and by his own fault hath lost : and therefore that law , being weak through the flesh , rom. . . that is , meeting with an impotency in us exactly to fulfil it , became rather a law of death , than life , yet when christ came into the world , and brought with him a perfect righteousness of his own , whereby to justifie us in the presence of god , he did likewise by an eternal covenant of peace with the father stipulate for an acceptation of this imperfect righteousness of ours , which is wrought in us by his grace and spirit . so that , as the righteousness of christ , the lord our righteousness , which was perfect in degrees , was by the acceptation of the father , made our justification ; so the righteousness , which is begun in us here by his grace , though mingled with our own defects , is accepted by god with a promise of increase of our glory . and the same christ , that hath fulfilled a perfect righteousness for our justification , doth continually by his own spirit , begin and support a true , though imperfect righteousness in us to our sanctification , and helps against , and pardons our many infirmities and defects , as he hath promised , jer. . . return , thou back-sliding israel , saith the lord , and i will not cause mine anger to fall upon you , jer. . . surely 〈◊〉 i was turned , i repented ▪ is ephraim my dear 〈◊〉 is 〈◊〉 a pleasant child ? for since i spake against him , i do 〈◊〉 remember him still , isa . . . a bruised reed shall ●e n●t break , and smoaking flax shall he not quench , isa . ●● . . he shall ●ed his fl●ck like a shepherd , he shall gather 〈…〉 with his 〈◊〉 , and carry them in his bosom , and shall gerth lead th●se that are with young , hos . . . 〈◊〉 ephraim also to go , taking them by the arm . which several expressions shew , . the original of that initiate righteousness in us , even the grace of god in christ continually by degrees mastering our corruptions , and in some measure conforming us unto him ▪ ● . his tenderness towards those small inceptions of his grace in us , cherishing and encouraging 〈◊〉 . his mercy and goodness , accepting of our sincerity , and pardoning our weakness . and this is that evangelical perfection of our righteousness and sanctification here . and from this advantage , that the grace of god hath over our perfections , do arise these four consequents of it : . universality of obedience . . constancy in it . . growth and increase in it . . renewing of our repentance : all which , as they are the gifts of god , so they do naturally flow from the over-matching of our corruptions by grace , as appears in these particulars : . vniversality of obedience : the heart , wherein the grace of god hath over-matched his sinful nature , cannot allow it self in any known sin , or any known neglect of any one command , but hath respect to all god's commandments psal . . . whosoever shall keep the whole , yet if he offend in one point , he is guilty of all , james . . the grace of god and sin are universally opposite one to another : and as they are so in the abstract , so are they in the concrete . where sin hath an advantage in the soul , it doth oppose universally the whole will of god : and where grace is in the soul , it doth oppose the whole will of sin : and therefore where any one sin or neglect of any one command of god is entertained knowingly and advisedly in the soul , there the grace of god hath not the upper hand ; for the same principle , by which it acts , viz. the love of god , equally engageth the soul to every duty , and against every sin , according to the measure of knowledge that is commmunicated to the soul. . constancy and perseverance . the change , that is wrought in our nature , it is true , is not in the essence of it , but it is the presence of the grace of christ in the heart , that preserves and upholds the heart and life in holiness and righteousness : if that could be withdrawn or intermitted , we should , like the iron removed from the fire , soon return to our ancient nature again : but that great god , whose presence alone , supports all the things in heaven and earth , in their being and operations , and whose gifts and callings are without repentance , hath promised to be with us to the end of the world : he cannot sin , because his s●●d abideth in him , john . . it is true , there may be intermissions of the acting of grace in the heart ; and there may be falls in the life ; but to be given over to a course of sin without repentance , to be brought under the power and dominion of sin , as a king or a ruler , the honour and truth of god is engaged in it , it shall not be , thes . . . the lord is faithful , who shall stablish you , john ● . . n●er shall any man pluck them out of my hand , rom. . . sin shall not have dominion over you , for 〈…〉 under the law , but under grace and these promises of god cannot make the heart of any one , to whom they truly belong , any whit the more careless or loose in his watch over himself ; for that very spirit , whereby those promises are sealed to us , is an active , vigilant , pure spirit , and puts the heart and life upon those practices that do naturally and properly conduce to this very perseverance , viz. assiduity in duties ; humble and watchful walking before god ; examination and search of the state of our souls and lives , jealousie over the treachery of our own hearts , and the snares that are within us and without us ; a guard upon our affections and senses ; a frequent consideration of the will of god , of his goodness to us in christ , of the price wherewith we are bought , of the hope whereunto we are redeemed ; and all those other helps that conduce to the settling and stablishing of our hearts and lives in a conformity to the will of god , and in avoiding of all those things which are contrary thereunto , and consequently , as contraries do , would impair , corrupt , and destroy that life of grace , which he hath begun in us . and from hence ariseth . an increase and growth in a more exact conformity to the will of god , than formerly . this is that , which is so often commended unto us by the spirit of god , colos . . . rooted and built up in him , colos . . . compleat in all the will of god , phil. . . that your love may abound more and more in knowledge and in all judgment , cor. . . abounding in the work of the lord , heb. . . make you perfect in good works to do his will , phil. . . forgetting what is past , and reaching forth to the things that are before , ephes . . . growing to a perfect man , . . increase of the body , pet. . . beware lest ye fall from your own stedfastness , but grow in grace , jude . building up your selves in your most holy faith , prov. . . increasing more and more unto the perfect day , john . . every branch that beareth fruit , he purgeth it , that it may bring forth more fruit . and as this is the will of god , so it is as naturally the effect of this life , that is wrought in the heart , as it is the effect of natural life in the body ; for it is an active and operative life . if any quality have got the mastery in a mixt body , it doth ever more and more by degrees , waste and consume the contrary qualities , and assimulates the whole unto it self . and although , as long as our flesh hangs about us , it is impossible , that a compleat and absolute conquest can be wrought of all that sin , that is in us ; because it is a spring of corruption , yet it is wasted , weakned , and decayed . by this work of grace , saul's house waxeth weaker and weaker . every habit , though it be moral , or natural only , receiveth an augmentation and degrees by its continual actings . and the grace of god , which is more operative and active in the heart than any habit can be , for it is accompanied with the immediate power and efficacy of the divine spirit , never stands still ; but like the little leven , that was hid in the great quantity of meal , it never gives over till the whole be leavened . . renewed repentance : thy corrupt nature is a body of sin and death , a spring of corruption , that will ever cast up mire and dirt : and grace in thy heart is a spring of living waters , that as often as that corrupts , will be washing it again . when thou hast made the chamber of thy heart as clean as thou canst , yet there will be leaks in it , that will let in corruptions enough , quickly to make it as foul as ever : grace by the continual examination of thy self , humbling of thy heart before god , renewing thy covenant with him , doth not only pump out the filth , that would poyson , and drown , and dam thee , but stops the decays and leaks of this thy infirm vessel . when the grace of god at first found thee , thou wast dead in trespasses and sins ; and it came into thee , and by repentance did exercise its own act of life to quicken thee : and that same body of death , that did at first inclose thee , is still about thee , and takes all opportunities to get its old mastery of thee ; and by this means , thou catchest many a fall and bruise : but that same life , by which thou livest , re-acts against those inroads of sin and death , and doth conquer them ; so that though thy renewed sins are not thy ruine , yet they ought to be thy burden ; though they must not make thee despair , yet they cannot chuse but make thee mourn ; though thy saviour hath born their guilt , yet it is but equal thou shouldest bear thy shame . when thou hadst no life in thee , thou couldest not feel thy self dead : but now thou hast life in thee , thou canst not chuse but be sensible of thy sickness and thy hurts , which thy own folly have occasioned , and judge and condemn , and avoid that folly of thine that occasioned it . though thou canst not be rid of thy sins , that fight against thy life , yet thou wilt not entertain them with better entertainment , than bread of affliction , and water of affliction . though thou canst not expiate for any of them , yet thou canst not look upon them without indignation , as traytors against thy life and thy peace ; thou canst not look upon thy self , without loathing and detestation ; thou canst not look unto christ , without shame and confusion , that one that he hath redeemed from so great a misery , with so great a price , to so great a nearness , as to be a member of himself , a partaker of his spirit , a co-heir of his glory , should so unworthily , so unthankfully , in his sight , dishonour his head , and pollute himself . thou canst not look upon what is past , without repentance , nor upon what is to come , without a resolution of more vigilance , and keeping a better guard upon thy self . and yet in the midst of all these thy perplexed thoughts , thou canst not chuse but admire and bless that mercy of christ , that when thou deniest him , looks back upon thee , as once on peter , and with that look , sends in a messenger , that makes thee go by thy self , and bewail thy relapse ; that leaves thee not to a course in sin , or to a death in sin , but gives thee a cordial , which though it puts thee to pain , preserves thy life ; that though thou , like a foolish misguided sheep , art stragling thou knowest not whither , yet seeks thee , and finds thee , and reduceth thee ; that though thou canst so easily forget him , yet he doth not forget thee ; and when all is done , is contented to accept of that repentance and that sorrow which he himself gives thee , and washes away thy spot by his own blood , and looks upon thee with no less tenderness , and love , and compassion , and goodness , than if thou hadst never gone aside . ever blessed be thy name , o merciful lord god , that hast redeemed us from everlasting death , and yet when we daily endanger our selves , dost rescue us by thy grace ; that when we sin , thou art pleased not to cast us off , but fetchest us in by repentance ; and when we repent , art pleased not to reject us , nor upbraid us with our former falls , but accept us to pardon and favour ; and blottest out our iniquities for thy great names sake : but let not thy servants return any more to folly . amen . chap. xxviii . of the parts of sanctification , and . in reference to our selves , sobriety . the fourth thing considerable , are the parts of that sanctification , which is required of us . sanctification is the conformity of the whole man to the will of god concerning man , concerning his life and conversation . and that will of god respecteth three objects : himself , our neighbour , and our selves . and accordingly the duties which lie upon us in reference to these three , are shortly summed up by the apostle , tit. . , . the grace of god that bringeth salvation , hath appeared to all men , teaching us , that denying ungodless and worldly lusts , we should live soberly , righteously and godly in this present world . we have there the old man , that we are to put off , ungodliness and worldly lusts , cast by s. john into these three ranks , the lusts of the flesh , the lusts of the eyes , and pride of life , john . . whereof before . and we have that new man , ephes . . . distributed into two parts , righteousness and true holiness ; and here into three , parts , viz. sobriety towards our selves , righteousness towards others , and godliness towards god : the two latter come distinctly under the commands of the first and second table of the decalogue , as those commands receive their true and spiritual interpretation by christ : the former , though virtually it be therein included ; yet it is not expresly and directly : . in reference to our selves , sobriety . this refers either to our judgment or estimation of our selves , or to the motions and inclinations of our sensual appetites . . sobriety in our judgments ; which is nothing else , but a just and true estimate of our selves , rom. . . not to think of himself more highly than he ought to think , but to think soberly , &c. man doth naturally inordinately love himself , and that love to himself doth mislead and inhance a man's opinion of himself even by those things that are meerly extrinsecal to him : he thinks the better of himself by reason of his wealth , though that be a thing distinct from him by nature , and easily by any casualty severed from him ; or by reason of esteem or honour , though that is such an accession , as depends meerly upon the will of another ; for if i withdraw that honour or respect , which i give to a man , he is no longer honourable to me ; and as i may do it , so may any , and so may all ; and then he wholly ceaseth to be what he thought he was . and much more , men are apt to have a high opinion of themselves in respect of that , which seems most their own , as strength , beauty , elocution , wit , knowledge : and the more intimate the perfection is unto him , that hath it , the harder it is for that man to be brought to that due estimation , that he should have of himself : that very knowledge , which must be the ground of bringing him to a right estimation of himself , is ready to puff him up : and that concretion that ariseth from the over-estimation of a man's self , and from his reflection upon that over-estimation , is pride : and from this pride arise those other distempers of the inward and outward man : a proud look , despising the weaker or inferiour ; arrogance , lofty , and haughty speech , dan. . . is not this great babylon , &c. psal . . they set their mouth against heaven , and their tongue walketh through the earth : exod. . . who is the lord , &c. a placing of a man's self in god's room , and deifying himself ; implacableness with any thing that checketh the full fruition of his own glory , though it seems never so inconsiderable ; the want of a bowe from mordecai , makes haman sick of anger , and discontent , esther . . . . and thus pride is the foundation of contention , prov. . . because it cannot endure the competition of any thing , that may allay the tumor , the foundation of envy ; delight in flattery to feed and stroak that foolish humour ; excess in stateliness , distance , apparel ; singularity , and the like : all which are the children of this vanity . now as this proceeds much from the mistake of our judgment , or the want of the exercise of it ; so on the other side , when the judgment concerning a mans self is rectified , it produceth a clean contrary effect in the soul ; the man was mad before , out of his wits , and his carriage and deportment was answerable thereunto ; but now by this right understanding himself , he is sober , in his right senses , and a sutable deportment riseth thereupon : he looks upon his wealth as a thing that is lent him , deposited with him only as a steward , not as an owner ; as that which is uncertain , vanishing , subject to be easily translated from him to another ; as that which is external to him , which he may have and be a fool , or a man under a curse ; as that which will one day inhance his account , not ease his conscience ; as that which he may not , it may be , keep whilst he lives , and is sure to lose when he dies ; as that which may be his snare , his temptation , cannot be his felicity ; as that which though never so excessive , gives no greater a priviledge , than it gives his servant that eats of it , but only the bare name of being his own : he looks upon his esteem , reputation , and honour , in the world , as that which meerly depends upon his inferiors benevolence , which thy may withdraw when they please ; as that which is external also to him , may make him an object of more envy , danger , and insecurity ; that ingageth to a great deal of vigilance to preserve it , and is often lost without desert , and yet the man is the same : he looks upon his power and authority as a thing that is not in himself , but meerly in the contribution of the strength of others , or their voluntary denying it to themselves by a resolution of non-resistance ; as that which makes no real accession to him , but he is but what he was before he had it , and when he loseth it , will be what he was before he left it , in all points , save meerly outside and vulgar opinion : he looks upon himself under the beauty of his external ornaments , as a little clay drest up in gallantry ; that that may more justly make him proud that made it , than him that wears it ; that alters not the soul or body that is under it , nor is become part of it : he looks upon his strength or beauty , or temperature of body , as that which a few years will lay in the dust , and the worms will master it ; as that which is not able to contest with the least distemper , either within it , or without it ; and yet the good that is in it while it lasts , is but a borrowed good : he looks upon his knowledge , vnderstanding and wisdom , as that which is infinitely short of what it was , or what it might be ; the most that we know being infinitely short of what we know not , and what we should know : that his increase of knowledge is but an increase of his account , an aggravation of those sins , which would be of lesser magnitude , had they not been committed against a greater light ; that the most of what we know , and that makes up the most of men great in their own conceits , is that which will be utterly unuseful after this life : of what use will those volumes of learning concerning human laws , physicks , the mathematicks , natural philosophy , and the knowledge of the contemperation of mixt bodies , be , when the earth with the works thereof shall be burnt up ? political dispensations shall cease , either the things shall not continue , and so the knowledge of them be useless , or the truth shall be more compendiously and clearly discovered to us , and so the labour to acquire them unnecessary : it looks upon the best practical habits , or actions it doth , as things that need an expiation , rather than deserving a reward ; it finds in it self a little small grain of gold in them , but so covered and stifled with dross and filth , that that which is good , is scarce worth the accepting : finally he looks upon nothing as his own , but the sin of his nature that hath stained and polluted ; the sin of his life that makes him odious in the presence of god ; the sin of his services , as that which adulterates and spoyls them : and whatsoever is useful or comfortable in his external accessions , whatsoever is beautiful in his body or soul , he looks upon as anothers , not as his , and blesseth him for it ; carries the glory to him , takes upon himself the shame and abhorrence of his own deformities , and magnifies the patience of his creator in sparing him , and his bounty in lending to him whatsoever of good he finds in himself , or any way belonging to him : and out of this right and sober judgment concerning himself , and the reflection of the mind thereupon , spring those vertues of humility , meekness , gentleness , patience , moderation , contentedness , thankfulness , quietness , whereby a man entertains all the dispensations of god , with such a frame and temper of spirit , as he expects : in thy addresses to god , it will teach thee lowliness and reverence , remembring thee of thy own vileness , and his perfection , and that infinite distance between thee , a man , a sinful man , and him , the great and glorious god : gen. . . now i have taken upon me to speak unto the lord , that am but dust and ashes : luk. . . the publican standing a far off would not lift up his eyes to heaven : in the midst of blessings either of this life or that to come , it will teach thee admiration and thankfulness , sam. . . what am i , o lord , and what is my fathers house , that thou hast brought me hitherto ? psal . . . when i consider the heavens , &c. what is man that thou art mindful of him ? that a sinful man that owes so much to god , and performs so little , should receive such blessings , such mercies , and such bounty from the hand of an injured god. in the midst of the severest afflictions it will teach thee patience , and quietness of mind , and contentedness , when the soul shall sit down and consider it self , and justifie , yea and magnifie god in this very dealing with her : o lord , by that light that thou hast lent me , i do see my self , and therein behold nothing of my own but deformity and rebellion against thee , unthankfulness , and vileness ; and now i eat but the fruit of my own ways and thou art just when thou judgest . nay , thou dealest not with me according to the severest rule of justice , thou hast punished me less than mine iniquities deserve : ezra . . i have forfeited all unto thee , but thou hast not taken all from me : i have deserved that thy whole fury should be poured out upon me , but thou hast afflicted me in measure : thou hast left me my life , thou hast left me my hope , thou hast left me some light of thy countenance , which is better than my life ; thou hast left me liberty and encouragement to pour out my soul before thee , and dost entertain it : if thou hadst deprived me of all this , yet thou hadst not been unjust ; and in that thou hast left me these , or any of these , or any other mercy , thou art gracious : nay , more than all this , i find in that very thing , wherein thy hand lyeth heaviest upon me , a mercy , and that thou hast afflicted me in very faithfulness , psal . . . in love , rev. . . and for my profit and advantage , heb. . . that i should not be condemned with the world , cor. . . my heart began to grow wanton , to be lingring too much after the world , to be taken up too much with vanity , and things that must perish to me , and i to them : i began to grow confident upon my wit , my wealth , my power ; to grow negligent , cold , and careless , in my duty to thee , in my dependance upon thee , in my obedience to thee : the consolations of god , the presence of my saviour , my life by faith , my hope of glory began to grow small unto me , job . . and this i plainly see was the state of my soul : and therefore i desire to receive these thy afflictions , not only as punishments , but as medicines , as messages , as well of thy care of me , and thy mercy to me , as of thy justice upon me , that they may not only be an exercise of my patience , but an object of my thankfulness , of my joyfulness : that they may not only be a conviction of thy detestation of my sin , but a pledge of thy love to my person : i shall therefore endeavour to bear thy hand as becomes me with patience , because i deserve them ; with thankfulness , because they are moderate ; and with comfort , because they are thy ministers , sent me for my good : and as i shall thus learn to entertain them , so i shall endeavour to use and improve them to that end thou sendest them , to take me off from the world , to bring me nearer to thee , that i may live more by faith than sense , and to make me more exact and watchful than before , psal . . . before i was afflicted , i went astray , but now have i kept thy word : in the midst of thy glory , honour , wealth , preferment , provocations from men , injuries and scorns , it will keep thee from swelling , looking big upon thy inferiours , or those that have dependance upon thee , or use of thee : it will take thee off from vain-glory , revenge , envy , disdain , and such like distempers ; all which proceed from a mis-understanding of a mans self : it will make thee and keep thee meek , gentle , affable , easie to be intreated , long-suffering , pittiful ; all which are the fruits of the spirit wrought in the heart , by this sobriety or right judgment of our selves , galat. . . which our saviour commended to all his disciples , matth. . . by the condition of a little child , wherein pride is not grown up , though it be there in the seed : for all these distempers rise from an opinion of greater worth , merit , or excellence , in a mans self , than in another , which a sober man , that hath a right judgment of himself , finds quite otherwise . and from this sobriety arising upon a right judgment concerning our selves will arise a behaviour , carriages , and speech answerable : it will be sutable to our nature , and the station , condition , and occasion in or about which we are , not arrogant , giddy , haughty , light , vain ; but humble , setled , grave , constant . . sobriety in reference to our sensual appetite , and those passions or motions which arise in reference to it . as the first part of religion consists in the conformity and subjection of our reason to the will and truth of god ; so the second part of it consists in the conformity of our sensual appetite to reason , thus rectified : now the sensual appetite is divided in respect of her objects and her motion towards them , into the concupiscible , which is the motion of the sensual nature to those things , which tend to the preservation of it self and kind by desire : or the irascible , which is the aversion from , or motion of the sensual nature against those things that are prejudicial , or so apprehended . the concupiscible appetite is that motion of nature which tends to its own own preservation , or to the preservation of its kind , or those things that are in order to both , viz. wealth and power . the first of these is the desire of eating and drinking , the excess whereof is luxury . the second is the desire of propagation of the kind , the excess whereof is lust , or wantonness . the third is the desire of those supplies , which conduce to the supplying of both , viz. desire of wealth , the excess whereof is covetousness ; and the desire of power to defend our selves , the excess whereof is ambition : and these i likewise place in the sensual appetite , because they are in order to the immediate objects thereof , and we find them , though not in so exact a degree , even in beasts . concerning these somewhat hath formerly passed , therefore in general touching the two former we say , . that these natural inclinations or desires are in themselves good , and such as were planted in our nature by the holy god , and such as are conducible to good ends , viz. the preservation and support of our nature and kind ; and the motions of our nature are such as proceed from that commission which god gave to the creature , gen. . . be fruitful , and multiply , and replenish the earth , and gen. . . of every tree of the garden thou mayst freely e●t : both which commissions were again renewed and enlarged , gen. . . . that we are not allowed only the use of those inclinations of our nature for necessity , but also for delight , so as the prescriptions hereaftermentioned be observed , deut. . . thou mayst kill and eat flesh in all thy gates whatsoever thy soul lusteth after , according to the blessing of the lord thy god , deut. . . because thou servedst not god with joyfulness and gladness of heart for the abundance of all things , &c. prov. . . rejoyce with the wife of thy youth . . the sin or obliquity that happens in these inclinations of our nature , or the use of them , is when they become inordinate affections , viz. out of that due order or position that god hath placed them in us : . when either the motion of these appetites , or the exercise of them , is without a due subordination to reason , which god hath placed in a superior authority in man above this appetite : in bruit beasts , their sensitive appetite is their highest faculty , and it knows no other moderator than that very appetite that god hath placed in them : but in man he hath placed a higher nature , and therefore the actings of the sensitive appetite without this subordination to this higher nature , is in truth in man unnatural , and contrary to the order and course of nature . this concerns us as we are men. . when either this motion , or the actings of it , are contrary to the mind and will of god : for this ought to be the guide of our reason , as that ought to be the guide of our appetite . and this concerns us as we are men enlightned with the knowledge , and quickned with the love of god. now for want of these , the sins or obliquities that happen in our sensitive appetites , are when they are acted either inconsiderately , immoderately , or unseasonably . . inconsiderately , when in the use of the creatures , in reference to those inclinations of the sensitive appetite , we consider not the end , for which we have them , nor use them in order to that end ; to eat , because we will eat , and not because we would be sustained ; or consider not the hand from which we receive them , that we may use them thankfully ; nor the presence of almighty god , who observes all our carriage in the use of his blessings , that so we may use them soberly and reverently . . immoderately : there is required of us a double moderation in the use of this faculty : . moderation of our affection to the object : . moderation in the use of the object of our appetite . the want of the former , robs god of that affection , or measure of love , which we owe to him : when any thing is loved beyond the proportion or measure due to it , it must needs invade the love a man ows to god , and so places that object in the place of god. thus covetousness becomes idolatry , ephes . . . gluttony becomes idolatry ; whose god is their belly : for that which hath the mastery of our love , hath the command of the whole man : and if my love to the objects of my sensual appetite want that due subordination to the love i owe to god , or exceed that due proportion that i owe to them ; when any service i owe to god , or any office i owe to man , comes in competition with the satisfaction of my sensual appetite , i shall neglect the duty i owe to god or man. the want of the latter , is when we use them in such a measure , as is either beyond the convenience of our nature , or beyond the conveniency of our condition : the former is intemperance , and destroys the body ; the latter is prodigality or profuseness , and wastes the estate : the dispensation of god's providence in externals , ought to be the measure at least , beyond which , we must not go in the use of meats and drink . again , under this rule , is prohibited the making provision for the flesh , exciting the appetite beyond its natural disposition by meats , drinks , and provocations . . vnseasonably : this , though it exclude not the considerations of the places where , and persons with whom we converse , yet it principally looks upon the time of our action , as that stands qualified or circumstantiated . god hath allowed me a comfortable and liberal use of his creatures , as well for delight as necessity ; but use not that liberty upon these seasons : . when god's providence hath set a mark of sadness upon the season , isa . . . in that day did the lord of hosts call to weeping and to mourning , and behold joy and gladness , &c. . when either god by his word , or civil or ecclesiastical constitutions or customs , or thy own particular dedication hath set apart a time for religious abstinence or duty : . when the ordinary occasions of thy profession , calling , or temporal employment , permit it not without inconvenience to thy self or others . in order to our sensual appetite , are those affections which are carried towards those things that are subservient thereunto : and these affections we find in the bruit creatures : the ants , a people not strong , yet gather they their meat in summer , prov. . . and from the same proceeds their desire of mastery one over another . as the former is for provision for their appetites , so the latter is for their protection of that provision , or themselves , in their acquiring a use of it : answerable to which in man are those two desires , of wealth , which we call covetousness , and of power , which we call ambition . neither of these but is conversant about those things , which are meerly useful , either for the supplies of the sensual appetite , or protection of those supplies in us , or our posterity . touching those desires , we say , as of the former , that they are not in themselves unlawful : for as the divine dispensations hath appointed our natural life to be supported and defended by these external provisions ; so he hath dispersed those supplies in the world , and given us appetites to them , and appointed means to acquire them : they are his blessings , and we are commanded to be industrious in serving of the divine providence in the acquiring of these things , deut. . . it is he that giveth thee power to get wealth . deut. . , &c. he shall command the blessing upon thee in thy store-houses , he shall make thee plenteous in goods , the lord shall make thee the head , and not the tail . prov. . . the wise man sendeth the sluggard to the ant ; and it pleased god oftentimes to give unto those , who were his sincere servants , a great measure both of wealth and honour ; and a lawful and sober industry to acquire them is not only permitted , but commanded and injoyned : he that provideth not for his own house , is worse than an infidel . the errors concerning these affections are as in the former , . inconsiderateness in the prosecution and use of them : these things are not desirable for themselves , but in order to something else ; and they are in themselves more remote from our nature than the immediate objects of our senses , and yet we are not to desire them for their own sakes , but in order to that end , for which that desire is put into us , viz. the preservation of our beings and species : but wealth and honour , and the desire of it is therefore put into us , in order to those immediate objects of our sense : we are to desire meats and drinks , in order to the preservation of our lives : and we are to desire wealth and riches , in order to the supply of meat and drink : and as we are not in common reason to make eating the end of our eating , so much less are we to make wealth and riches the end of our being rich. it is more distant and remote from the necessity of my nature to be rich , than to be fed ; yet both are but instrumental , though in a different order , and therefore must be so desired and prosecuted . and as this consideration is to be in the gaining of wealth , so it must be in the use of it : solomon tells us of this vanity , eccles . . . a man to whom god hath given riches , wealth , and honour , so that he wanteth nothing of all that his soul desireth , yet god giveth him not power to eat thereof : as eccles . . . there was no end of his labour , neither was his eye satisfied with riches in his pursuit of them , so he makes not that rational use of them for which they were given : he desired to be rich , because he would be rich ; and being arrived to his end , he cannot find in his heart to employ them to those ends , for which alone they are only valuable . and as this inconsiderateness of the end of them is to be avoided , so the want of consideration of the author of them , which should carry up our hearts with thankfulness to the god , who giveth us power to get wealth , who putteth down one , and setteth up another ; and not to sacrifice to our own nets , or magnifie our own deservings or wisdom ; but to walk humbly , and thankfully , and soberly , as in the presence of that god , that hath made us stewards , and but stewards , of those externals , and to employ them in such a way as may be most agreeable to our masters will , most conducible to our masters honour , and most becoming our masters presence . . immoderation , . in our care for them : . in our love to them ; . in our confidence in them . . in our care : this proceeds from our infidelity and distrust of god's all-sufficience . when we consider not that the dispensation of things convenient for our life is in his hands , and that the accommodation of them to our use is from the word or commission that he gives them : man lives not by bread only , but by every word that proceeds from the mouth of god : matth. . . it is from his hand that thou must expect thy bread , and thy clothing , gen. . . if god give me bread to eat , and raiment to put on : and it is from his blessing and the commission , which he gives to that bread and that raiment , that he gives thee , to be useful for thee , and accommodate to this preservation . and this solicitousness , care , and distrust , our saviour forbiddeth and convinceth , matth. . . take no thought for your life ; . for your heavenly father knoweth you have need of these things : thy care is but a tormenting care ; it is but an unuseful and unprofitable care : thou canst not by thy care add to thy own stature : it is an impertinent care , and a care that belongs to another : thy heavenly father knoweth thou hast need of all these things : he is thy father , and therefore is willing to furnish thee with what shall be convenient for thee ; and he is thy heavenly father , that wants not power to do it : he can supply thee in the ordinary way of his providence : and , if there be need , he can do it by the extraordinary work of his power : he can command water out of a dry rock , as to the israelites ; or out of a dry bone , as to samson : he can give thee bread from heaven ; he can feed elijah by a raven : and can extend the widows barrel of meal and cruise of oyl , as large as the time and exigence of her necessity . save thy self therefore the trouble of an unnecessary care , but commit thy way unto the lord : trust also in him , and he shall bring it to pass . thy care may rob thy self of thy quietness , and may rob thy god of his due ; but it is thy dependance only upon him , that can with ease and contentedness supply thy wants : diligence and industry in that lawful employment , wherein his providence hath placed thee , is thy duty , and therefore observe it : but sollicitousness and anxiousness is thy sin , and therefore avoid it : learn to obey him in what he commands ; and learn to wait upon him in what he promises . . in our love : set not thy heart upon thy wealth , psal . . . nor make it thy treasure : for if thou dost , it will be master of thy heart ; for where thy treasure is , there will thy heart be , matth. . . and if thy heart be full of thy wealth , there will be no room for thy god , matth. . . ye cannot serve god and mammon : and , if any man love the world , the love of the father is not in him , john . . if the world have thy love , it will command thy service , and controll whatsoever opposeth that command , and break through all those fences which seem to bridle or hedge in the pursuit of that world , which thou so lovest : hath god set apart a time for his own service ? thy love of the world will rob him of his own time , amos . . when shall the new moon be gone , that we may sell corn ? and the sabbath , that we may set forth wheat ? and in the day of his fast thou wilt exalt all thy labours , isa . . . doth he require a portion of our goods for his service ? thou wilt be ready to rob god of his portion , mal. . . or deceive him in it , and sacrifice to the lord a corrupt thing , malach . . . hath he set apart a peculiar place for his worship ? thou wilt be ready with jeroboam , to set up calves in dan and bethel , kings . . to secure thy self in the enjoyment of thy temporol advantage : hath he imprinted his own superscription and image upon man , with a strict prohibition of the violation of that image ? gen. . . yet if thou become one , that is greedy of gain , it will prompt thee to take away the life of the owner , that thou mayest be his successor , prov. . . & job . . it will make thee grind the faces of the poor , sell them for a pair of old shoes , set justice to sale , sell thy master with judas , for a small inconsiderable gain . and thus the love of the world is the root of all evil : for as all the good in man , is the conformity to the will of god , so whatsoever interrupts this conformity , must needs be an original of evil : and this is done by the love of the world , which makes a man reject this conformity , when it is inconsistent with that imperious love of the world. . in our confidence : and this is always a concomitant of our love to them , and our care for them : for these grow out of a mistaken over-valuation of them : and as that carries on our care for them , and love of them , so in the fruition of them upon this mistaken estimate , grows a confidence in them , psal . . . they trust in their wealth , and boast themselves in the multitude of their riches , prov. . . the rich man's wealth is his strong city , and as an high wall in his own conceit . and this was the ground of the rich man's solacing himself in the gospel : thou hast enough laid up for many years , eat , drink and be merry . and from hence it is likewise , that covetousness is idolatry : for that is in truth thy god , upon which thou most trustest : if in a time of prosperity thy confidence is high , and built upon thy power , or thy wealth , or thy carnal confederacies : and if in the dissipation of these , thy soul dies within thee , and thy hope is like the giving up of the ghost , it is plain , the world is thy god ; for thy confidence doth rise and fall , and live and die with it . therefore take heed of laying the weight of thy confidence upon the world , psal . . trust not in oppression , &c. power belongeth only to god. prov. . . riches profit nothing in the day of wrath . tim. . . charge them that are rich in this world , that they be not high minded , nor trust in uncertain riches . if god give thee wealth and riches , look upon them as his blessing , and look upon that good and usefulness that is in them , as that which comes not from themselves , but from the blessing of god , and which he can when he please , withdraw from them ; and then they will be so far from being a ground of confidence , as that they will be thy snare , and occasion of thy ruine , and not a foundation of thy strength : look upon them as things that cannot benefit thee in themselves whiles thou hast them , unless he makes them instrumental , and as things which will not abide with thee , when he calls for thee or for them : for riches make themselves wings and flee away , prov. . . if thou lean upon them , they are a reed , and sink under thy confidence , and a broken reed that will hurt thee in thy dependance upon them : they will disappoint thy confidence in them , and thy confidence in them will pierce thee , jer. . , the lord hath rejected these thy confidences , and thou shalt not prosper in them . . vnseasonableness : . in thy order of seeking of them : seek them not in the first place ; but seek first that one thing which is necessary : it is not necessary for thee to be rich , but it is necessary for thee to be saved . l●t that which is of thy greatest concernment , be the subject of thy first endeavour , matth. . . seek first the kingdom of god , and the righteousness thereof , and all these things shall he added unto you . thou hast but a short time here , and upon the improvement of that little span of time , depends thine everlasting condition of happiness or misery . and if thou imploy the first-fruits of thy life in the gain of this world , which will certainly die with thee , if not before thee , who can tell , if thou shalt have time enough left for the great business of thy soul ? or if thou hast , who can tell , whether that deceitful world , which hath robbed thee of that time , which was due to anothers business , may not with much more ease harden thy heart , and take up the whole time of thy life , though thou shouldest live many ages ? but if thou devote the first and choicest of thy endeavours to thy great concernment , grant that the residue of thy life be not sufficient for thy provisions for thy self , or thy posterity in this world , thy exchange is happy , thou hast secured an everlasting weight of glory , a kingdom immortal and undefiled , that fadeth not away , in that time wherein perhaps thou mightest , or it may be thou mightest not , have gotten some small temporal provision , which by this time thou art ready to leave , and thy immortal soul left in an anxious , unsatisfied , unsafe condition . but this is not all ; though the gain of eternity would infinitely over-weigh the loss of those temporals , which it may be in this time , thou mightest have gotten ; yet thou must know , thou servest such a master , that whilst thou obeyest him in seeking thy chiefest good in the chiefest place , will not only give thee that eternity which thou thus seekest , but will add unto thee the things of this life , which yet thou neglectest : and whiles he gives thee that great and everlasting treasure , which he commands thee to seek , will not deprive thee of the conveniences of this world , though thou seekest them not , all these things shall be added unto you . and here learn a compendious and safe way of getting the external conveniences of the world ; if thou labour first to be rich , thou mayest lose thy labour , and miss of being what thou labourest to be ; but thou art sure , or , at least , likely to miss of being happy : but if thou first endeavour after peace with god in christ , thou art sure to attain blessedness hereafter , and shalt not want a convenient competency here . . as in the order , so in the seasons or times of seeking after wealth , when a man shall encroach upon those times , which either by the command or dispensation of god , or thy own voluntary consecrations , are dedicated to the service of god , or of his neighbour . it were but equal , if he that is the lord of our times and of our lives , should require all our time in his own immediate service : but when he allows us unto our own occasions , the greatest part of our time , wherein we may do all that we have to do , and requires a small portion of our time for his immediate service , and that also for our own everlasting advantage , it is the highest sacriledge to god , and injury to our selves , to steal that from him , which , while we do it , we rob our selves . i thank god , i ever found , that in the strictest observation of the times of his worship , i ever met with the best advantage to my worldly occasions , and that when ever my worldly occasions incroached upon those times , i ever met with disappointment , though in things of the most hopeful and probable success . and ever let it be so with me : it hath been , and ever shall be to me , a conviction beyond all argument and demonstration whatsoever , that god expects the observation of his times , and that whilst i find my self thus dealt with , god hath not given over his care of me . it would be a sad presage unto me , of the severe anger of my maker , if my inadvertence should cast me upon a temporal undertaking upon his day , and that it should prosper . the end of wealth , is to supply the exigence of our nature in food and raiment : and when god did in an extraordinary way supply the latter , without the assistance of the former , to the israelites by manna , the seventh day was without manna ; and the sixth day supplied that defect with a double proportion , exod. . . and i shall never doubt , but the same providence will in the six days of the week , improve my endeavours , one in seven , though i rest upon a seventh day from my own occasions ; for , the earth is the lords , and the fulness thereof , and it is he that gives power to get wealth , isa . . . if thou turn thy foot from the sabbatb , from doing thy pleasure upon my holy day , and call the sabbath a delight , the holy of the lord , honourable , and shalt honour him , not doing thine own ways , nor finding thine own pleasure , nor speaking thine own words , then shalt thou delight thy self in the lord , and i will cause thee to ride upon the high places of the earth , and feed thee with the heritage of jacob thy father , for the mouth of the lord hath spoken it . blessed lord , that requires but a portion of our time , and that also for our own advantage ; and whilst thou thereby dost improve our everlasting blessedness , thou dost not deny our temporal benefit , but dost make even that portion of time that we spend in thy service , an improvement of the rest of our time for our temporal advantage . and what we say concerning that portion of our time , which we sequester to god from our outward occasions , the same we may say concerning that portion of our wealth or estate , which we give either to his service , or by his command : when thou denyest either , thou mayest look for much , and it may come to little : when thou bringest it home , he will blow upon it , haggai . . that which is detained from works of piety or charity , will eat holes in thy bag , and let out it self and the rest ; which had it been daily bestowed , it would have preserved the rest , and returned with increase , malachi . . bring all the tithes into the store-house , that there may be meat in my house , and prove me now herewith , saith the lord of hosts ; if i will not open unto you the windows of heaven , and pour out a blessing , that there shall not be room enough to receive it , prov. . . he that giveth to the poor , shall not lack , prov. . . he that hath pit● on the poor , lendeth unto the lord , and that which he hath given , will he pay him again . thou owest all thou hast to thy maker , and if thou shouldest give him all thou hast , thou givest him but his own , chron. . . he calls to thee but for a part of what he hath lent thee , and yet he is pleased so far to accept thy chearful obedience herein , that he is pleased to become thy debtor , even for that which thou owest him : this is thy honour , and this will be thy profit : thou shalt receive thy loan with advantage : i can safely , and without vanity say , i have hitherto found this truth exactly fulfilled : in those weeks and years wherein i have thus sowed sparingly , i have even in temporals , reaped sparingly : and i ever found , when my hand was most liberal , i never lost by it , but found a return an hundred fold more than my expence : and the bread that i have thus cast upon the waters , i found it within a few days . god forbid , that i should look upon it as the merit of my charity , for it was his own ; or that i should be therefore charitable , because i expected a temporal reward ; for i have therein but done my duty , and am therein an unprofitable servant : but i bless god , that hath made good this truth of his , even to my sensible and frequent experience . chap. xxix . of sanctification in reference to our neighbour , viz. righteousness , the habit and rule of it . . the second general , wherein our sanctification consists , is righteousness , viz. that just temperature of mind , and consequently of our conversation that respecteth other men : herein we will consider , . the habit it self , or habitual righteousness . . the rule of it . . the parts of it . . the habit it self : it is a frame and temper of mind arising from the love of god , to give every man his due , according to the will of god. the great duty that the creature owes to his creator , is love : thou shalt love the lord with all thy heart : and this as hath been shewn , is the first and great commandment , and the first and most natural duty and bond that can be : the consequence of this love , is the doing all the good we can unto him , and for him , from whom we receive our being : now all the good we can do him , is but to please him , to be conformable to his will ; for it is impossible , that any thing can contribute any thing to him , that is infinitely full : all the good we can do him therefore , and all the expressions of our love , consists in this , viz. a free subjection and obedience to his will. and because we find this righteousness , and justice , and love to our neighbour , is commanded by him , and is evidenced to his will , both by that natural inclination that he hath put in us , by the dispensation of his providence , whereby he makes every man useful and beneficial to another in this way of mutual justice , and by his written word , whereby he expresly requires it ; this cardinal and fundamental motion of the soul , viz. the love of god , doth presently conclude , that since that great god to whom i owe my self , and all my love , and all my obedience , requires this duty at my hands , though i could see no reason for it , i would presently submit unto much more , when there is so much reason for it , as indeed god doth not require my obedience in any thing , but if it be well considered , is most admirably consonant to sound reason , and to my own advantage ; deut. . . keep therefore , and do them , for this is your wisdom and your understanding in the sight of the nations : so that the foundation of habitual righteousness is love to god ; the consequence of that love to god is a rational , universal , and voluntary obedience to his will and command ; the command of god , next to love to himself , is to love our neighbours ; the expression of that love is in acts of righteousness and justice to them : hence it is called the second great commandment , the great injunction that christ gave to his followers , the fulfilling of the whole law. the rule of righteousness : in our original condition , god gave unto man a rule of righteousness by the immediate impression and revelation of his own mind unto him , and inclination to submit ●to it . and this , although it was much defaced , yet was not wholly taken away by his fall. so much was by the divine providence conveyed from man to man as left the offender without excuse . but as the river ran farther from the fountain ; so it became more foul and polluted , the sins of men contesting with , and corrupting by degrees that traditional righteousness , which was derived from man to man : but the merciful god was pleased , as the sins and corruptions of mankind did make breaches into this rule of righteousness , and corrupted the manners of men ; so he was pleased in the ways of his providence , to repair it in some measure in all ages , raising up prophets and preachers of righteousness , as noah was to the old world , exciting , and by his powerful and wise spirit , enabling men to make laws and constitutions in states and kingdoms , which though they were not of his own immediate dictating , yet he attributes too little to the wisdom and providence of god , that doth attribute the inventing and composing of those useful and righteous laws , even among the heathen , to the meer wisdom and discovery of men ; when he himself leads us up unto himself , even in the low projections of the plowman , isa . . . for his god doth instruct him to discretion , and doth teach him . it is true , that there is a kind of natural consonancy of the rules of justice and righteousness to the well being of men , and societies of men ; as is most evident , both where that justice is , and where it is not ; and by the observation of the now aged world , and of the success and motions of mankind , much may be collected both of the necessity of righteousness ▪ and of the parts and particulars wherein it consists : but god yet more careful of his creature , hath not left us to our own collections , wherein the varieties of manners , the growth of sin and corruptions , and our own blindness may deceive us , or perplex us , but hath given us a written rule of righteousness , the word of the old and new testaments . he hath shewed thee , o man , what is good , micah . . deuteronom . . . the word is very nigh thee , in thy mouth , and in thy heart , that thou mayest do it : now the word of god is considerable as a rule of righteousness , . absolutely , and in it self : and therein it is considerable , how the law moral , ceremonial , and judicial alone , or joyned with the expositions and counsels of the gospel , are a rule of righteousness . . relatively : and thus the word of god sends us to two other , but subordinate rules : . subjection to humane laws : be obedient to every ordinance of man for conscience sake , . pet. . . . conscience in that great rule , whatsoever ye would that men should do unto you , that do you unto them . . the first consideration : the scripture , as it is the rule of all divine truth , so it is a perfect rule of righteousness , both towards god and man , tim . . all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of god may be perfect , throughly furnished to every good work . there wants nothing in the rule to acquire perfection , though by reason of the defect in the subject , it cannot be attained . . the law of god is a rule of righteousness , viz. the moral law. it is true , in these two ●derations , the law is not binding to the 〈…〉 since the coming of christ , to the 〈…〉 . it is not binding to the gentiles as a covenant : for so it was in a particular manner given to the jews , and not to the gentiles . the external covenant on the peoples part , was an obedience to the whole law , given by moses ; the covenant on god's part , was to be their god , and bless them . and this , as it was never a covenant between god and other nations , till incorporated into that society , so also as a covenant , it was abrogated by christ , who came to make a new covenant between god and man ; new , not in the purpose of god , for it was his purpose from all eternity ; nor yet in the substance and efficacy of it , for the whole frame of the law , and of all those ceremonies , were in order to christ , and the obedience to them , received their acception in him ; but new in the manner of the exhibition , the substance it self was unvailed , viz. christ , the manner of partaking of his benefit , more clearly discovered , viz. faith : so then the substantial covenant with the jews under the law , and since the coming of christ , is one and the same , christ jesus ; the manner of the exhibition or external manifestation thereof under the law , was as a covenant of works , which is since rather expired , than abolished , for the prefixed time , which god in his wisdom and providence had pre-determined , expired by the promulgation of that substantial sacrifice , christ jesus . . the moral law , as it was promulged and given to that people , doth not bind farther than any other part of the judicial or ceremonial law : and therefore extends not farther than the jewish commonwealth : but as that law so promulged , did include that natural rectitude , which was once given unto all mankind , so it binds us , and is a rule of righteousness to us : and though that enacting of it among the jews , is not the formal cause of its obligation upon us gentiles ; yet it doth serve as a promulgation or manifestation of it , and leaves even that part of the gentiles , unto whom it came , more unexcusable in its disobedience , because by a revelation from heaven , and by the dispensation of his providence , it is most clearly manifested unto them . so then questionless , the moral law , though given to the jews , is a rule of righteousness to all , because it contains those precepts , that are naturally and intrinsecally good , and right , and just for all men to observe . and though christ came to take it away , as a covenant of works , and consequently , the condemning power of it , which was the enmity , ephes . . . yet he came not to take it away , as a rule of righteousness : thus heaven and earth shall first pass away , before one jot , or tittle of the law shall pass away , matth. . . and we see plainly that the saviour of the world , his prescriptions of holiness , doth not only reinforce the law , but superadds a more spiritual , pure , and high observation , than the letter it self injoyns , matth. . he came to abolish the ceremonies of the law , not as things unholy in their institution , but as useless , because the substance was come : he came to take away the curse of the law from such as believe , by satisfying for it ; and the condemning power of the law , in case of default of an exact obedience by fulfilling it for us : but he took it not away , as a rule to guide us ; for thus the apostle witnesseth to it , rom. . . that it is holy , just , and good ; and disobedience to it , is a mortal sin in it self , though by the satisfaction of christ , it is become not deadly to them : every sin we commit against this righteous rule , even after our conversion , requires the blood of the son of god to wash it away , otherwise it were deadly . we have a double obligation to the moral law , as a rule of our obedience , . as it is a rule of natural justice : . as it is inforced , and as it were re-enacted by the command of our saviour . now as touching the ceremonial law , though in particular , and the matter of it , it be so far from a rule of righteousness to us , that it were an act of highest injury to our saviour , to practise it , yet there wants not an use of it , especially amongst others in these particulars : . that an exact precise obedience is required where god commands , though we see not , it may be , the particular reason : the very snuffers , and coverings , and times , and all other circumstances must be exactly observed . when god commands , there is no disputing of , or varying from his injunctions : . that in all our approaches to the most holy god , we must endeavour to bring our consciences , and hearts , and lives as clean as may be : he is a holy god , and will be sanctified by all them that draw near to him : and this was meant by their washings , and purifyings , and cleansings in cases of even natural defilements . . that he is a god that is pleased with order , decency , and comeliness in his service , so as it be agreeable to his own word and will , without idolatrous superstitions or will-worship . and as to the judicial law , though in the letter of it , it was the law for that people , yet it doth doth contain an exemplary wisdom and justice ▪ so that these laws , that were not particularly fitted for that nation , and the circumstances of their condition , may be examples and patterns for the laws of other states ; and do include a great deal of natural justice and righteousness ; yet the express text of the judicial law , did not serve in all cases emergent in that common-wealth , especially concerning translations of properties and interest . and in these the civil magistrate did determine according to the rules of natural justice and convenience of the common-wealth , and by the extraordinary direction and assistance of god , vide exod. . . and as thus the laws of the jews , contained rules and directions in natural justice between man and man ; so the sacred history , the directions of the prophets , supply us with farther manifestation of the will of god in the matters of justice between man and man : and do enforce them home upon the conscience . when we see that great observation the almighty god takes of the just or unjust conversation of men by his imminent judgments and rewards , which we find in the sacred history , attending either practice , whereby he owns even civil justice to be as it were his creature , and doth patronize and maintain it : such were his animadversions upon breach of covenant with the gibeonites , sam. . upon murder and oppression in ahab , and in his house , kings . . upon cruelty and ambition in the posterity of jehu , hos . . . of adultery and murder in david , sam. . with divers other instances of the like kind , do practically convince that righteousness between man and man , is a thing required , asserted , maintained , and the breach thereof avenged by the hand of god himself , when the potency of the offenders seem to exempt them from his instrumental vindication , exercised by men in an ordinary course of justice . the gospel contains a most excellent rule of righteousness : . in the example of christ , one of whose ends in assuming of our flesh , was to exhibit himself a pattern of holiness towards god , and righteousness towards man. and thus the history of our saviour's life is a rule of righteousness in his meekness , matth. . . learn of me , for i am meek : in his humility , philip. . . let the same mind be in you , as was in christ jesus , &c. in his patience under affliction or persecution , pet. . , , . because christ hath also suffered for us , leaving us an example ; who when he was reviled , reviled not , &c. in offices of love and charity towards our brethren , john . , . for i have given you an example , that ye should do as i have done : in love and tenderness towards others , ephes . . . be ye followers of god as dear children , and walk in love , as christ also hath loved us , &c. in obedience to parents , to magistrates , in liberality , in compassion , in sweetness of conversation ; in a word , we may in his life , find not only that external conformity to the divine law , that god requires of us ; but also a radical , habitual frame of mind and life in all vertue : so that we may plainly see in the comparing of his life , with these apostolical precepts and directions contained in the epistles , that the former was as it were the text , and the latter , but collections , or animadversions upon it , turning the practice of his life into precepts , and concluding what we ought to be , by observing what he was and did . god intending to re-instamp his image upon man , did send his son , the image of the invisible god , as a seal into the world , to imprint upon his followers the image of god , which consisted in righteousness and true holiness . as in our conformity to the life of christ , consists our righteousness here ; so shall our glory be hereafter , for we know , that when he shall appear , we shall be like him . . as thus the history of christ contains a rule and pattern of righteousness , so do the precepts and counsels of the gospel contain a rule of righteousness , and that more excellent than the law : and that especially in these particulars : . in that it teacheth and infuseth the true principle of all righteousness , by shewing us the love of god to us , and therewith commandeth , and thereby begetteth love to god again ; and in that love , and from it , doth teach and enable us to all the duties of righteousness towards men ; it discovereth a greater and higher act of god's love to us , than the law did , because it discovers his gifts of christ unto us , and with , and in him all things : and it doth more distinctly inform us in that principle of righteousness in , and from the love of god. . it discovers more effectual motives and incitements unto this and all other duties , in respect of our selves : the law , having a shadow of good things to come , did inforce its obedience , by promises of temporal advantages , and threatnings of temporal punishments ; but the promises of the gospel and its threatnings are of a higher and more operative nature , viz. eternal life and eternal wrath. . it doth improve the commands and prohibitions of the law to its proper , yet spiritual and sublime sense : for the commands or prohibitions of the law , seemed to respect more principally the outward act ; and though in truth it looked farther , for the law in spiritual , yet the extent of it was not so clearly evidenced , till our saviours divine comment upon it , matth. . . it doth superadd many precepts , not only of righteousness towards god , but even of righteousness towards man , that were not contained , or at least , not so explicitly and positively as in the gospel : such are works of mercy and compassion , patience in persecution , liberality towards others , loving our enemies , abstinence from revenge , gentleness , moderation , and right placing of our affections , contempt of the world , humility , and the like . these , though we find them commended in the passages of the prophets and psalms ; yet they are not so distinctly delivered , nor so binding , and peremptorily injoyned , till we come to the doctrine of christ and his apostles , who have put an equal necessity upon his disciples to observe these , as those other injunctions of the mere law. the pharisees , whose exact and rigid obedience to the commands of the law , was their study and practice , yet our saviour tells his disciples , that except their righteousness exceed that of the scribes and pharisees , they can in no wise be his disciples , nor enter into heaven , matth. . . now this exceeding of their righteousness consisted in this , that is before observed : . in an obedience to the commands of the law in the spiritual intention and application of it : . in the practice of those vertues , which came not under the letter of the law , unto which he had before annexed his beatitudes ; poverty of spirit , mourning , meekness , hungring after righteousness , purity , peace-making , patience in persecution . and in these four particulars , especially the rule of righteousness contained in the gospel , i cannot say exceeded the law , but exceeded the manner or clearness of the manifestation of the law ; it having been the method of almighty god ever since the fall of man , to make several steps of discoveries of his mind unto man , and the latter , to contain a more eminent degree of light than the former : in abraham and the patriarchs was one step , in the law , a second , in the coming of christ in the flesh , a third , and in the sending of the holy ghost , a fourth : and yet all contained one and the same truth , but different degrees of manifestation . and as in these particulars , the rule of righteousness contained in the new testament , was more clear and excellent than that of the law , so in the same and other respects , it infinitely outgoes all the rules and dictates of righteousness contained in the philosophers , whose rules were traditions , which god by his providence conveyed from age to age , for the ordering and governing of mankind , and those improved by the wisdom , and severe and polished judgments of men , to whom god had given a great measure of reason and truth , to whom he gave so much light , as might leave the world unexcusable in their disobedience , yet reserved so much from them as might glorifie his son to be one that was a teacher sent from god , and none taught like him . chap. xxx . of the general precepts of righteousness given by christ : and . loving our neighbour as our self . now as in our duty towards god , christ doth not only deliver unto us many special and particular duties , but also delivers some short general precepts , which are easie to be remembred , and do include our whole duty to god : as that of matth. . . thou shalt love the lord thy god with all thy heart , &c. so in the matters of righteousness and justice towards men , he doth not only deliver some special and explicite duties , but hath given us some general precepts , from whence a good conscience may easily deduce conclusions applicable to every particular action and occasion of our lives in reference to others : these are principally two , viz. that of matth. . . taken out of leviticus . . and again enforced by the apostle , rom. . . thou shalt love thy neighbour as thy self : and that other , which is but a repetition of the former in different words , matth. . . therefore all things whatsoever ye would that men should do to you , do ye even so to them , for this is the law and the prophets : it is a certain rule , and easily applicable to every action of our lives : because if a man will not wilfully blind himself ▪ he is able to judge whether the action he now doth or resolveth , be such as he would be contented should be done to him , were the persons and conditions changed . and because these two great rules are the best and clearest direction of our consciences , and the conscience is not regular , where it is not conformable to these rules , we shall examine them more particularly . then as to the first , thou shalt love thy neighbour as thy self , wherein we must take this word neighbour , as our saviour himself expounds it , that it includes every person , of what relation , or condition soever , though a person is my enemy , therefore matth. . . our saviour confutes that false gloss of the jewish masters , that did contradistinguish a neighbour to an enemy , and tells us , that an enemy is to be the object of our love and beneficence , luke . . a jew and a samaritane , between whom there was not only a kind of civil and national enmity , but an hatred grounded upon difference in religion , in so much , that the jews could not use a more bitter reproach against our saviour , than to stile him a samaritan , john . . yet these were within the comprehension of this command : so that whatsoever he be , whether knit unto me in any relation , or not , nay , though extreamly contrary unto me either in civil enmity , or in religion , yet such a person is the subject of this command . this being premised , these things are evidently consequent upon this command : . that every man is bound to love himself : . that every man is bound to love another , as he loves himself . . concerning the former , it is certainly a duty ; and if it were not , a man might easily elude this precept : for if i might hate my self , the rule and measure of my love to my neighbour were lost ; therefore a love to my self , is implicitly injoyned in this precept of our saviour , as well as in the inclination of nature , ephes . . no man ever hated his own flesh : but the errors of self-love are that which our saviour elsewhere so often reproves : . when a man mistakes , and esteems that himself , which indeed is not ; when a man takes that for an eye , or a hand , or a foot , viz. parts of himself , which indeed are not , matth. . . when a man shall make the lust of his eye , as dear as his eye ; and the corruption of his hand , as dear as his hand : to these our saviour commands cruelty to be shewn , to be cut off , and pulled out : when a man shall mistake that old man that is in him , to be himself , which is to be put off and crucified , ephes . . . and shall take those to be members of himself , which are members of the old man , which are not to be loved , but mortified , colos . . . such is the disorder and corruption of our nature , that we esteem our sins and lusts to be part of our essentials , and thereby misplace our love upon them , in stead of our selves . and this is a self love forbidden ; nay , they are our only enemies , enemies that fight against our souls . . when our love , though it be partly right placed , yet it is either beyond the due measure and proportion , or doth not take in our whole selves : every one is bound by the laws of god and nature , to love his own flesh ; but he that so loveth his own flesh , that he neglects his soul , he loves not his whole self , and consequently , hath indeed less love for himself than he should have . thus he that loseth his life , shall save it : that man that for the advantage of a temporal life , much less for the advantage of some temporal profit or pleasure , shall hazard his everlasting soul , loves himself less than he should ; because he prefers the temporary advantage of his worse part before the eternal advantage of his better part . . when love to a man's self wants the due subordination to our love to god. the good that is in god is infinite , and the good that we receive from him , is the highest good we are capable of : for our being , which is our capacity to receive any good , and all the comforts , benefits and conveniences that fill up that capacity , we receive from him ; and therefore our love to him , ought to take up the whole compass and capacity of our soul. thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy might , the first and great commandment , matth. . . and as the being of the creature is a dependant being , so his own love to himself , ought to be a subordinate love to him , upon whom it hath his dependance , luke . . if any man come to me , and hate not his father , &c. yea , and his own life , he cannot be my disciple . yet such is the wonderful bounty and wisdom of the will of god , that in conformity thereunto , a man exactly conforms to his own happiness . our highest and most universal love to god , is joyned with a true and exact love to our selves ; for he hath conjoyned the happiness of the creature with the duty to himself : both which we find , matth. . . whosoever will lose his life for my sake , shall find it . it may so happen , that thy love to thy saviour may not consist with thy external honour , wealth , or peace , nay not with the enjoyment of thy own life ; but it shall ever consist with the life and blessedness of thy soul unto all eternity ; and what can be an exchange equivalent to thy immortal soul ? thus whilst thou hatest thy life , when the love and duty , thou owest to god , calls for it , thou dost at once perform a double duty , of love to god , and love to thy self . . from hence it appears , that in the relation between my neighbour and my self , there is a priority of love due to my self , to that love i owe to my neighbour : for the love to my self is presupposed , and made the rule of that love i owe to my neighbour : therefore in an equality of concernment to my self and my neighbour , i am to prefer my self ; as if this unhappy necessity should lie upon me , either to preserve my own life , or that my neighbour must lose his , and that without my fault ; i may , i must prefer the saving of my own life : but where there is an inequality of concernment , there the difficulty is great to discover the measure of my duty to my neighbour : de quibus infrá . . from hence it is evident , that i am bound to love my neighbour . this is evident , and it is that great command of the new testament , john . . . from hence it is evident , and it is the sco●● and substance of the command , that we must love our neighbour as our selves : now this word as , imports equality : therefore it is considerable , how far this equality of love to our neighbour as to our selves , is to be extended : . our love to our neighbour , must be of equal sincerity and integrity , with that love a man bears to himself : a man loves himself sincerely , he doth not pretend , or bear a dissembled love to himself , but it is in good earnest , and with his heart : i must love my neighbour as truly , as i love my self . this is an equality of nature or essence . . our love to our neighbour , must be of the same order or method as our love to our selves : as we are to prefer our chiefest good , before our temporal good ; and the good of our souls , before that of our bodies : so we ought to hold the same order in the love we shew to our neighbour , levit. . . thou shalt not hate thy brother in thy heart , but shalt reprove him . there is sometimes a merciful cruelty to be shewn to our brother , pulling him out of the fire , and holds resemblance to the love of god to us , that reproves , that he may not strike ; and strikes , that he may not destroy . and this is an equality of order . . but an equality of degree is not required , as it seems , and as is before touched : but though in an equality we may prefer our selves , yet when there is a disproportion , there in many cases our neighbour's good is to be preferred before our own : . the salvation of our neighbour's soul is to be preferred before the preservation of our own temporal life : much more ought we to deny our selves in those things , which are onely useful or pleasing to our sense , if the salvation of anothers soul is concerned in it . and this was that which was meant , cor. . . cor. . . rom. . . if meat make my brother offend , i will eat no flesh while the world standeth , lest i make my brother offend . and as our saviour laid down his natural life , to redeem our everlasting souls from an eternal death ; so hath he lef● the same for an example and a command to us , john . . a new command i give unto you , that ye 〈◊〉 one another , as i have loved you : he had before commanded us , that we should love our neighbour as our selves : and because we might take out that lesson by his example : christ , the son of god , who had all perfection in himself , and consequently did , and must love himself ; yet preferred the salvation of our souls , before the preservation of his natural life , to be in this an example to us , that if the exigence of the salvation of my brother's soul could not consist with the preservation of my own life , i am bound to lay down that life of mine , rather than his soul should be lost , john . . hereby perceive we the love of god , because he laid down his life for us , and we ought to lay down our lives for the brethren . . we are by vertue of this precept , to prefer the preservation of our neighbours temporal life , which otherwise would inevitably happen , before our own safety , the hazard whereof , may possibly , but not necessarily endanger our own . this , among other examples , is evidenced in the example of esther , esther . . a decree was passed for the massacre of the jews , which would necessarily have ensued , if there were not a speedy prevention : the only means to prevent it , was esthers address to the king ; and such an immediate address , without an invitation , was present death by the law , esther . . yet esther resolves in that exigence , to adventure her life , esther . . i will go unto the king , which is not according to the law , and if i perish , i perish . so that although the concernment be equal , my neighbour's life and my own life , in which case , were there not a disproportion of the danger , i were bound to preserve my own life , rather than to lose it , with the preservation of my neighbours ; yet when the loss of my neighbour life is necessary without incurring some danger of my own , i am to trust the good providence of god with my own life , in a dangerous adventure of it , rather than to see my brother inevitably perish . and the like proportion holds in matters of a lower concernment . . therefore much more it follows , that if the being of my neighbour cannot consist without the parting with somewhat that consists with my temporal well-being , i am to prefer my neighbour's being , before my own well-being : thus i am bound to lose my estate , rather than see my neighbour lose his life , if my estate would preserve it . but this is still intendible only , in case of an injurious taking away his life : for if by the due course of justice , my neighbour's life be required , i am not bound to buy his pardon with the expence of my whole estate : and so in case my neighbour shall wilfully cast away his own life , in such cases , there is a latitude of christian discretion left unto me , and i am not then a debtor to his life . . if my neighbour's necessity come in competition with my convenience only , i am bound by this law of love to prefer my neighbour's necessity before my own convenience . if there be a poor man , whose exigences are such , that he hath wherewith to preserve life only , but not to satisfie nature ; and i have wherewith to satisfie the exigences of my nature , with some advantage ; i am bound out of that to supply his necessity . and though my corrupted reason may object , that my future condition may stand in need of that , which i now part with to anothers necessity , we are in this , to trust the almighty , to whom i lend in this my charity , and though of his own , yet he is content for his own to become my debtor : and that man cannot want , when god is pleased to become his debtor . he that giveth to the poor , lendeth to the lord , and he will repay him , proverbs . . yet in the measuring of supplies for my own necessity , i am to account for all those , for whom i am bound to provide ; for he that provideth not for his own family , is worse than an infidel , tim. . . yet herein take heed , that thy heart deceive thee not . chap. xxxi . of the second general precept of righteousness , doing as we would be done unto . . the second precept , matth. . . whatsoever ye would that men should do to you , do ye even so to them ; for this is the law and the prophets : this is nothing else , but a practical experiment of the former ; for every man is presumed to love himself , and in order and subservience to that love , to be able to judge , whether any thing that he doth or suffers , be answerable to his own well-being , which is the termination of that love , and accordingly likes or dislikes it , or wills it to be , or not to be done . this precept is resolved into its negative , whatsoever ye would not that men should do to you , that do not to them . and for the use of both , we are to take them both with these limitations : . it is understood in an equality or parity of relation , and not otherwise . for an instance , the father may expect that from a son , viz. reverence and observance , which will not be fit for the father to give to the son. the duties are diversified , according to the diversity of the relations : the resolution of the precept in this case , is therefore this , whatsoever i would that my father should expect from me , that i would that my son should do to me , & è converso . variations of circumstances and relations , diversifie the case : and therefore the resolution of this precept in case of different relations , must be as well with the change of the relations , as of the persons : and the question to be asked the conscience in such a case is , were i in my neighbour's condition , and my neighbour in mine , what i would in such a case , expect from my neighbour , that i ought to do to him . ex autographo , & cum eod . collat . finis . a brief abstract of the christian religion . a brief abstract of the christian religion . . that there is one , and but one , most glorious god , eternal , incomprehensible , perfectly happy , infinite in wisdom , power , and goodness , filling all places , but comprehended in no place , full of justice , mercy , truth and perfection . . that this god , though but one in essence , is yet three in number of his subsistence , father , son , and holy spirit . . that this god in the beginning of time , created the world , commonly called the heaven and earth , which he still governs , by his power , wisdom , and providence . and this he did , . for the manifestation and glory of his wisdom , power , and goodness : . for the communication of his beneficence , goodness and bounty to the things which he thus made , according to their several natures and capacities . . that having finished this inferior world , called the earth , and furnished it with all things necessary and convenient for the use and convenience of the nobler creature which he intended , he created the first man adam , and the first woman eve , the common parents of all mankind : from whom all the men and women in the world are derived by natural propagation . . to these first parents of mankind , almighty god gave some endowments or constituent parts , that are common to all mankind , as well as to them : namely , . terrestrial or earthly bodies ; for the first man was made out of the earth , and the bodies of all other men , though they are derived to them by ordinary generation , yet their bodies are terrestrial or elementary bodies : spiritual and immortal souls , endued not only with the power of vegetation , as herbs and trees : nor only with the power of sense and perception and appetite , as the bruit beasts : but also with the power of understanding and liberty of will , whereby he obtains a kind above all other visible creatures besides . and this soul thus endued with the power of understanding and will , doth not die with the body ; but it is immortal and never dies . and this is called a reasonable soul ; whereby we understand , and think , and consider , and remember , and chuse one thing , and refuse another ; whereby we have a capacity to know almighty god , his works , his will , and to obey and observe it ; and to perform all the actions that belong to a reasonable creature . . a power of propagation of their kind , by the mutual conjunction of sexes , by vertue of that divine benediction , given to man , as well as to sensible creatures : be fruitful , multiply , and replenish the earth . by vertue of which benediction , all the families of mankind that were , or are , or shall be upon the face of the earth , are in the course of ordinary generation derived from the first parents of mankind . . a power and right of dominion over the inferiour creatures , which he doth exercise , partly by the ordination and appointment of their creation , and partly by the advantage of his understanding faculty : and though this dominion be in some sort weakened and decayed by the fall of our first parents ; yet it still , in a great measure , continues to the children of men. . but some priviledges our first parents had in their state of innocence , which by their fall hath been much impaired and lost , and not derived to their posterity : . a state of perfect innocence , free from all sin , and sinful contagion . . a state of happiness and blessedness , as large as humane nature could be capable of . . a state of great integrity and perfection , as far forth as it was possible for humane nature to enjoy : as light and great knowledge in his understanding , integrity in his will , right order in his soul , righteousness and holiness . . a state of immortality of body and soul in their perfect conjunction , so long as he kept his innocence . . the ends , for which almighty god created man thus , were , first those common ends , which moved him to create the world , above mentioned , namely , his own glory , and the communication of his goodness and beneficence : but secondly , these seem to be the special ends of man's creation : . that he might have a creature in this lower world , that might more conveniently , actively and effectually give glory unto god : and to that end , he endued him with nobler faculties that might perform this office ; his understanding , whereby he might know his maker , and his will , and his works ; his will , whereby he might obey his will ; his affections , whereby he might love , and fear , and admire him ; his faculty of speech , whereby he might glorifie and praise him ; this is another kind of glory than the other inferiours do , or can , bring to their maker . and to the end he might thus glorifie his maker , he placed him in the view and sight of the goodly frame of heaven and earth , and gave him his law , wherein he should obey and serve his creator . . that he might be partaker of as much happiness and blessedness as the humane nature could be capable of , while it stood in conjunction with his body : and that he should , by a kind of translation into heaven , enjoy more pure , perfect , and everlasting state of blessedness and glory . . when god had thus created man , he gave him a law of righteousness and holiness , and revealed it to him : and for a probation or trial of his obedience , forbad him the eating of the fruit of one tree in paradise , under pain of death . . our first parents rebelled against that just and easie law , by eating the forbidden fruit. and although they did not presently die corporally , yet they by this disobedience fell into these inconveniences : . they were presently under the sentence of everlasting death , though delivered from it by the messiah , that promised seed . . they lost the estate of immortality of their bodies , though they lost not the state of immortality of their souls , which were essensentially immortal . . they lost their innocence , their happy estate in paradise , the clear and supernatural light of their understanding , the rectitude of their wills , the right order of their affections : and their souls lost much of its perfection , though not its essential spirituality and immortality . . all that were after derived from them by ordinary generation , though they had immortal souls , yet their faculties were imbased and corrupted , and greatly disordered , and without the extraordinary grace of god preventing and assisting them , prone to all kind of evil and sin , and thereby obnoxious to the wrath of god , and to everlasting death . and this is the condition of all the posterity of adam by nature , except jesus christ . . god almighty in his eternal wisdom and foreknowledge of the fall of man , in his infinite wisdom and goodness , purposed to send forth his son , to take the humane nature , and to become a king , a priest , and a prophet , and also a sacrifice , to expiate the sins of mankind , and to make them again partakers of the great and essential part of that happiness , which the first man lost by his fall : and so to recover unto himself a creature that might actually glorifie and serve him . . and to make this purpose effectual to our first parents , and to those that succeeded them before the coming of christ the purposed redeemer , almighty god was pleased to use two expedients : . he gave out the promise of the messiah , or the seed of the woman , the seed in whom all nations should be blessed : and the belief of this , though darkly revealed , became an instrument or means to render the promised messiah effectual to them , to partake of the benefits of his redemption , when it was joyned with the obedience to the revealed will of god in sincerity . . he gave out precepts directing men to their duty : and to the sincere endeavour of obedience to those precepts , he annexed the benefit of remission of sins and acceptance of their persons and duties , through the messiah , or christ that was to come . . in the fulness or appointment of time , namely , about four thousand years after the creation of mankind , the son of god , by a miraculous conception of the virgin mary , without the conjunction of man , assumed the humane nature , became man , lived about three and thirty years , discovered the mind and will of god , touching mankind , confirmed his doctrine with unquestionable miracles and evidences from heaven , and lived a most holy and spotless life , and then was without cause crucified by the jews , was buried , the third day he rose from the dead , lived again , according as he promised , and conversed with his disciples forty days , then ascended into the glorious heavens , where he is in a state of glory and power . . and after his ascension , he sent upon his apostles , as he promised , the power of the holy spirit , whereby they did many miracles in witness of the truth of the doctrine and history of christ . the reasons and ends , why the son of god thus took our nature , became man , and died for us , were these : . that the eternal counsel and purpose of god , for the recovering and redemption of mankind out of their lost condition , and all those predictions and prophecies touching the same , might be fulfilled , and thereby the great god to have the glory of his wisdom , mercy , power , and truth . . that there might be a common remedy for the recovery of mankind to their duty and subjection to almighty god , that they might actively glorifie their creator , according to the end of their creation . . that there might be a common remedy afforded to mankind , to obtain in substance that happiness which they lost in their first parents , and by their own renewed transgressions , and a means provided for the pardon of their sins , and saving of their immortal souls , and yet without derogation of the divine justice , and the honour of his government . . in order to these great ends , the son of god was thus sent from heaven , and commissionated as it were by the father , principally to do these great businesses in this world ; first to acquaint the world with the whole will of god concerning mankind : . to lay down a full and sufficient sacrifice for the sins of the world , by his own death and passion : . to give the world all possible assurance both of the truth of his doctrine and the sufficiency of his satisfaction by his wonderful miracles , by his resurrection and ascension , and by the diffusion of the gifts of the spirit upon his apostles and believers after his ascension . . touching the first of these , namely , the manifestation of the divine will , touching mankind ; this contains the doctrine of the gospel , the message sent from heaven by the son of god , touching all things to be believed , and to be done by the children of men , in order to their redemption and attaining of everlasting happiness . and this was necessary , because the world was full of darkness and ignorance . and many things that were now necessary for men to know , were but darkly revealed unto the former ages of the world. the son of god therefore came to bring life and immortality to light , by the gospel . . the doctrines of the gospel , which christ brought with him into the world , were principally these : . that all men have immortal souls , which must live to all eternity , notwithstanding the death of their bodies . . that there should come a dissolution of this present world , and at that time there shall be a resurrection of all that had been dead , and a change of all that should be then living , into an immortal estate . . that there should at that day be a final judgment , where all men should be doomed , some to everlasting life and happiness , some to everlasting misery . . that in the strict rule of divine justice , the wages of every sin is everlasting death and misery , which is fully described in the gospel . . that all mankind is obnoxious to everlasting death and misery , because all mankind have sinned , and are born in sin. so that without the help of mercy from god , all mankind are in a lost and desperate condition . . that yet for all this , almighty god is willing that his creature should be reconciled to him , is desirous to pardon his sins , to be at peace with him , and everlastingly to save him , and to restore unto him that everlasting happiness that he had lost by his own sin , and the sin of our first parents . . but yet that all this should be done in such a way as might be consistent with the honour of his justice and of his government , as well as of his mercy and of his bounty : and therefore that he will have a sacrifice and a price laid down for the sins of the world , namely , the precious life of his own son jesus christ , that published this doctrine to the world : and this sacrifice and satisfaction the glorious god would accept in a way of justice , and yet in a way of mercy , that his justice might be satisfied , his mercy magnified , and his creature saved . . and that because it would be neither agreeable to the honour nor the wisdom of almighty god , that any man that had the use of his reason and understanding , should have the fruit and benefit of this mercy and sacrifice , without returning to his duty to god by true repentance for what he had done amiss , and by better obedience to god : neither was there any fitness or suitableness between a pure and holy god , or that blessedness which mankind might expect with him , and a people that should yet continue desperately sinful and impure : and it was also reasonable and fit , that if mankind would expect the restitution to that everlasting happiness , that they lost by their own sins , and the sin of their first parents , then they should also return to their duty and obedience to god , and perform in some measure , that end , for which mankind was at first created , namely actively , to glorifie that god that had made them especially after so great an addition of mercy , as the redemption of the world by the death of his own son ; therefore he appointed and intended , and published to the world , that all , that would have the fruit and benefit of this great redemption , should repent of their sins , and endeavour sincerely to obey the precepts of piety , sobriety , and righteousness , commanded by almighty god by the message of his son. . and because , that if those to whom this message of the gospel of christ should be published , should yet not believe the same , nor believe that jesus was the true messias , or that his doctrine was the true and real message of almighty god to the world , it could never be expected that they would obey this heavenly command , nor return to god , or the duty they owed him : he did therefore require of all persons that were of understanding , to whom the gospel should be published , that they should believe it to be true , and believe that christ was the true messias , the great sacrifice for the sin of the world , and the doctrine which he preached , was the will of god concerning man. . and thus there are these conditions to be performed on the part of those that will expect the benefit of the redemption purchased by the blood of christ : . that all , that are of understanding , to whom the gospel is preached , should believe it to be the truth , and rest upon it as the truth of god : . that they should be heartily sorry for their former sins , and repent of them , and turn from them . this is repentance . . that they should in all sincerity , endeavour to conform their hearts and wills , and lives , to the precepts and commandments of christ and his gospel , which is called sanctification and new obedience . . and because , when we have done all we can , yet we are in this life compassed about with many infirmities and temptations , and subject to fail in our duty to god , and to these holy precepts of the gospel ; yet the merciful god hath assured us by his son christ jesus , that if we sincerely endeavour to obey the precepts of the gospel , and repent for our failings herein , and so renew our peace with god by unfeigned repentance , the same sacrifice of his son shall be accepted to expiate for our sins and failings , and the blessed god will accept of our sincere , though imperfect obedience , as a performance of that part of the covenant of the gospel , that concerns our obedience to god , and the commands of the gospel . and this is called evangelical obedience , which , though it be not perfect , yet being sincere and accompanied with real and sincere endeavours to obey , and repentance for our daily failings , is accepted of god through the sacrifice of christ , who is not only our sacrifice and propitiation , but also our intercessor and mediator at the right hand of god. if any man sin , we have an advocate with the father , even jesus christ , who sitteth at the right hand of the father , john . . heb. . . & . . . and because many times , example gives a great light and life to precepts , our blessed saviour in his life , gave us an excellent example of the practice of those precepts , which he hath given to us ; as namely , obedience and submission to the will of god ; invocation upon him , holiness , purity , sobriety , patience , righteousness , justice , charity , compassion , bounty , truth , sincerity , uprightness , heavenly mindedness , low esteem of worldly glory , condescension , and all those graces and vertues that he requires and expects from us . . and as thus our lord jesus came to instruct us in all things necessary for us to believe and practise , and to give us an admirable pattern and example of a holy and vertuous life : so , . he came to die for us , and to die such a death , as had in it all the circumstances of bitterness , and yet accompanied with unspotted innocence and incomparable patience , and he thus died for these ends. . to lay down a ransom for the sins of mankind , and a price for the purchace of everlasting life and happiness for all those that receive him , believe in him , and obey the gospel . . to satisfie the justice of god , to make good his truth , to vindicate the honour of his government ; and to proclaim his justice , his indignation against sin , and yet to magnifie his love and mercy to mankind , in giving his son to be a price of their redemption . . to give a just indication unto all the world of the vileness of sin , the abhorrence of it , that cost the son of god his life , when he was but under the imputed guilt of it , that so mankind might detest and avoid sin , as the vilest of evils . . to give a most unparallel'd instance of his love to the world , that did chuse to die for the children of men , to redeem them from everlasting death . . and thereby to oblige mankind with the most obliging and indearing instance to love and obey that jesus , that thus died for them , and out of the common principles of humanity and gratitude , to love and obey him , that thus loved them , and laid down his life for them . . to give a most convincing evidence of the truth of his doctrine , and the sincereness of his professions of love to mankind , by sealing the same with his own blood. finis . considerations seasonable at all times for the cleansing of the heart and life . considerations seasonable at all times for the cleansing of the heart and life . . of god , and therein . of his purity and holiness ; one that cannot endure to behold iniquity . the stars are not pure in his sight , job . . job . . and his angels he chargeth with folly , job . . how then canst thou think to draw near to the holy god , when thy heart and thy lips , and thy life are clothed with impurity and filthiness ? when thy thoughts , the only instruments whereby thou canst converse with him , are busied in considerations unworthy of a spirit , much more unworthy of the god of spirits ? canst thou think that this holy god will accept of the productions of that soul , thy prayers and meditations , who but now was imployed in base unclean earthy thoughts , and didst but now part with them , with a resolution to resume them ? every impure thought leaves a mark and blot upon thy soul , that remains when thy thought is past ; and canst thou bring that spotted soul into the presence of the pure and holy god , without confusion and shame ? thou art now going about with thy lips to draw near unto god ; remember how many vain and unprofitable words , how many murmuring and unthankful words , how many unclean and filthy words , how many false and dissembling words , how many proud and arrogant words , how many malicious and vindictive words , how many hypocritical and deceitful words , how many seducing and misleading words , how many ungodly and blasphemous words , have stain'd and polluted those calves of thy lips , thou art now about to sacrifice to thy creator . thou art about to undertake a conversation and walking with god ; can two walk together unless they are agreed ? amos . . how then canst thou , a polluted man in all thy actions , even those of the best denomination , expect to have a conversation with the holy , holy , holy lord ? the stains of thy life past stick upon thee , and thou art not cleansed from them ; and the sea of corruption that is within thee , will , notwithstanding thy highest resolutions , never cease to cast out mire and dirt . o lord , it is true , i am a sinful man , and the whole frame of my heart , and lips , and life , hath been only evil and that continually : and as i have been , so still i must continue , without thy mercy to pardon and cleanse me . my pollutions and impurities are such as may justly affright me from coming near thy holiness , lest i should be consumed ; such as may discourage my prayers and applications unto thee , lest i should stain and infect them : and it is no more in my power to change or cleanse my self from the stains of my sins past , or from the growing evils of my nature , than in the leopard to change his spots ; so that i may most justly conclude , that it were extream presumption for me to draw near unto thee , and rather cry out with the disciple , depart from me , o lord , for i am a sinful man , luk. . . but if i sit where i am , i shall perish ; and if i draw near unto thee , i can but die . that purity that i behold in thee , is the purity of the great god ; and my sins are the sins of a finite creature : my sinfulness cannot defile thy holiness ; but thy holiness may cleanse my impurity : that fire which will consume an impure and a proud heart , will cleanse an impure and unhumble heart . o lord i desire to abhor my self in dust and ashes : unless thou hadst shewn me my filthiness , i could not have seen it ; and unless thy grace had been with my heart , i could not have humbled my self before thee : unless thou hadst called me , i could not have moved toward thee . thy promises , upon which my soul shall ever fix till thou throw me off , are full of bounty and tenderness even to the vilest of sinners : no sin of so deep a dye , but thy mercy can wash away : no corruption so hideous , but thy grace can cleanse . and so far hast thou condescended to the weakness of thy creature , that thou hast given us a visible sacrifice , whose blood is sufficient to cleanse us from all our guilt , a visible fountain to wash for sin and for uncleanness , even the blood of the son of god , which cleanseth us from all sin , which cleanseth our consciences from the guilt and stain of sin , and washeth our bodies from the dominion and pollution of sin ; and by that blood hath opened a new and living way for us into the presence of god , hebr. . . and given access thereby into the holiest , and given us a commission to draw near with acceptation into his presence , hebr. . . . the presence of god. whither shall i fly from thy presence ? psal . . . he seeth the secretest corners of the world , and the secretest chambers of thy heart , and all the guests that are there , even thy closest thoughts and contrivances and purposes ; much more thy most retired and deepest actions are as legible to him as if they were graved in brass . and the deep and setled and frequent consideration of this , will be of excellent use upon all occasions . is thy heart sollicited by thy self ( as our unhappy hearts are our own tempters ) or by any object , or by the perswasions of others , or by the suggestion of the devil , to impure speculations , or sinful resolutions , to atheistical disputations , to proud or arrogant conceptions of thy self , to revengeful or uncharitable or forbidden wishes , to vain and unprofitable thoughts ? remember thou and all those thy thoughts ( which even natural modesty or prudence would shame thee to publish before a mortal man as thou art ) are all naked and manifest before the great , holy , and immortal god , whose eyes walk through all the corners of thy heart : and darest thou in his presence to entertain such guests as these in that place where thy creator is present , in that place which thou pretendest to make a temple for him , in that place which the lord of heaven is pleased most justly and most mercifully to claim as his own ? consider what a presence thou art in : he is not only an eye-witness of the impurities of thy heart ( which yet if there were nothing else , might justly shame thee ) but it is his presence who hath forbidden thee to entertain such vermin as these in thy heart , under pain of eternal death ; it is thy judge that sees thee ; it is the great creator , before whom the angels of heaven cover their faces , not being able to behold his glory : and , which is more than all this , to an ingenuous nature , it is he to whom thou owest thy self and all thou art ; he to whom thou hast given up thy name , that hath purchased thy heart from hell with the price of his son's blood : and how canst thou chuse but tremble and be confounded , to think that thou shouldest , contrary to all the bonds of duty and gratitude , even in his presence and before his face , let in again those abominations into thy heart , from which it was cleansed by the blood of christ ? again , hath a sinful thought , through incogitancy of the presence of god , entred into thy heart ? yet remember the presence of god , before it grow into a purpose or resolution : or if it hath gone so far as a resolution , yet remember that presence , and thou canst not dare to perfect this hideous conception unto action : and improve joseph's question , gen. . . how can i do this great wickedness , and sin against god ? thy creator , thy judge beholds thee . let it be the matter of thy humiliation to consider that thou hast stained the habitation of his presence by admitting a sinful thought ; that thou hast in his presence and in his place nourished it into a resolution : and therefore let it be at last thy care at least to kill this resolution before it comes to action by improving this practical consideration of the presence of the holy , glorious and terrible god : and if , notwithstanding this consideration , thy soul shrink not from thy purpose ; or if thou reject the consideration of his presence , that thou mayest the more quietly and contentedly sin ; or if thou precipitate thy resolution into action , lest the consideration of his presence should step into thy heart and divert thee ; thy sin is heightned , and thou addest contempt of god unto thy offence , by rejecting the light and grace , that might and would , if brought to thy heart , restrain thee , and with the presumptuous sinner in job . . thou sayest to god , depart from me , for i desire not the knowledge of thy ways . and it is no wonder if he take thee at thy word , and depart from thee to all eternity , by the presence of his love and goodness , though his severe and angry eye and presence ever rest upon thee . again , is the god of heaven an eye-witness of thy carriage when either by thy self or others thou art solicited to evil ? take courage to resist this temptation , because thy creator sees thee . ask thy temptation , whether it can secure thee from the sight and wrath of god , whether it can countervail thy damage in displeasing him that beholds thee ? dost thou want courage or resolution to oppose it ? consider thy lord stands by to see and observe and reward thee in thy opposition . couldest thou see but that glory that hath commanded thy resistance of evil , and how near it stands by thee , all the choicest solicitations to any sin would die in their first offer against thee . dost thou doubt thy strength to oppose it ? know that thou canst not want strength , if thou hast but resolution : it is thy cowardise makes thee weak ; it is not thy weakness that makes thee cowardly : all the men in the world , nor all the devils in hell , could not fasten a sin upon thee , unless thou first consent . but suppose thou doubtest thy own heart , yet consider thy maker's presence , who is by thee , and able to support thee , if thou wilt but lay hold of his strength ; and that strength of his he offers thee if thou wilt but take it : and it is not possible thou shouldest wanr it , if thou seriously consider that he is present ; for it is an act of thy faith whereby thou dost believe his presence , and by the same act thou dost partake of all that goodness and truth and mercy , which accompanies his presence , and will bear thee up against the most accomplisht temptation . consider that the presence of god , that beholds thy carriage in a temptation , as it must needs add an infinite dishonour and shame and confusion , that in the presence of the glorious and pure god thou shouldest sink under a base temptation contrary to the commands and holiness of him that beholds thee , so it cannot chuse but strengthen thee against the strongest temptation by the anticipation of that comfort and contentment that thou must needs have by holding thine integrity when such thoughts as these shall move thy heart : i am now solicited to break my maker's command for a perishing profit or pleasure : whatsoever my success be , i know the glorious , holy , mighty god sees my demeanour , even he that hath his reward in his hand of indignation , and vengeance , and shame , in case i yield to this unworthy solicitation ; and approbation , glory and immortality , in case i stick to his command : and shall i in the presence of the almighty and glorious god prefer the satisfaction of an unworthy lust or temptation , with shame in the presence of my creator , before my obedience unto him , even in his own sight , when he looks upon me , and encourageth me with a promise of strength to assist me , and of glory to reward me ? to be able to hear in my own conscience the suffrage of the lord of heaven beholding me , well done , good and faithful servant , were enough to overweigh all my obedience , though it were possible that it could be divided from what follows , enter into thy master's joy . again , art thou in any temporal calamity , be it what it will ? the consideration of the presence of god will make thy condition comfortable , psal . . . though i walk in the valley of the shadow of death , i will fear no evil , for thou art with me : my wants are great , and my reproaches are great , and my enemies , my pains , my dangers , my losses , my discomforts are great ; but they are not hid from god , he is present and his wisdom , and if he saw it not fit for me to be afflicted , it is enough i have learned to acknowledge his wisdom , and with patience and chearfulness to submit to him , who measures out every dram of this bitter potion to most wise ends , and yet stands by to manage it : he is present and his power and omnipotence , and my prayers have no long journey to come unto him ; when my exigences are at the highest his power is enough , and near enough to help me in the very article of necessity ; and when i am sinking with peter , he hath an arm near enough to rescue me from the ripe and victorious danger : he is present and his compassion and mercy and tenderness and faithfulness , who will not suffer me to be tempted above what i am able to bear : it is his mercy that hath thus much or thus long afflicted me ; for so much the necessity of my soul , it may be , did require . psal . . . thy judgments are right , and thou in faithfulness hast afflicted me : and that i am afflicted no more , it is thy mercy . for he stands by , and sees what measure consists with my good , and when the measure begins to exceed my strength , and either easeth my burden , or helps me to bear it : in all their afflictions he was afflicted , isa . . . he is present and his all-sufficiency : and this is enough to swallow up all the bitterness and darkness of my extreamest misery . the comfort and beauty and goodness of every thing in it self , or which it can reach out to me by fruition or participation , is that which is derived to it only from the wisdom , power , and goodness of god ; and there is no more of good in the creature than what he lends it ; neither can it communicate to me more , nor can i receive more from it than what he enables it to give , and me to receive : and the creatures are but those vessels accommodated and fitted to my nature , out of which i drink that good , that he hath put into them : and if he put not communicative good into the creatures , they will prove but empty vessels unto me , or such as are sealed up and cannot communicate that good that is in them : without his particular bounty unto me , the creature unto me will be but like the prophet's book , which he that is learned could not read , because it was sealed ; and he to whom it was opened could not read it , because he was unlearned : either the good that is in them is sealed up to me , and it cannot be drawn out ; or i am sealed up to it , and cannot draw it out . eccles . . . a man to whom god hath given riches , wealth and honour , so that he wanteth nothing , yet god giveth him not power to eat thereof : so then the conclusion of all is , that all the good that is in the things we enjoy , and in the enjoyment whereof men account themselves happy , and in the want whereof they account themselves miserable , is but a derived good from the chiefest good , but a portion of that good which is in the chiefest good ; but a good at the second hand , which at the first hand is to be found in all perfection in the chiefest good : and therefore if i can but enjoy the presence and communion of the chiefest good , i shall with and in him enjoy all that good , and far more , in the fountain , though all the conduits through which they are ordinarily derived to man by the creatures , are stopped to me . it is an act of great mercy and wisdom in god that , when the most part of men are led meerly by sense , and understand not the presence of god , and that all-sufficiency that is in him , he is pleased to derive a suitable good unto their natures , by such sensible instruments unto which men may resort , and therein may find those goods that are accommodate to their nature and condition ; as , to medicines and physick for their health and cures ; to bread and meat for the supply of their hunger ; to musick and wine for refreshing their spirits ; to fortifications , confederacies and civil conjunctions for preventing or repressing of injuries , and the like ; for through these chanels god is pleased to derive , at the second hand , and as it were at a distance , that good which men find in them : but how great is that mercy , that discovers god himself to be near unto me , and to compass me about ; and discovers in him a sea of all sufficiency infinitely more than proportionable to all my exigences ; and gives me an access immediately to that all-sufficiency , where i shall find at the first hand all that good , that is strained and runs through the creatures at a distance , where i may and shall , if i be not defective to my self , most certainly have whatsoever the creature can afford , or what shall abundantly supply that defect to my greater advantage and contentment ! is my estate small , and scarce holding proportion to my necessities ? the all-sufficient god is near unto me , and he can protr●ct my cruise of oyl to my support : but if he do not , yet if he be pleased to be my exceeding great reward , gen. . . the portion of my inheritance and my cup , psal . . . i can chearfully and comfortably conclude with the same prophet , my lines are fallen in pleasant places , and i have a goodly heritage : and with the prophet , habbac . . . though the fig-tree shall not blossom , neither shall there be fruit in the vine , the labour of the olive shall fall , and the field shall yield no meat , &c. yet i will rejoyce in the lord , i will joy in the god of my salvation . i can bear all my wants with chearfulness and contentedness of heart , because the all-sufficient god is present with me , in whom i find more abundance of better comfort than i can find in all the creatures of the world ; one that is not only essentially present with me , but is pleased to evidence his presence unto me : i have a plentiful inheritance , and have not ●ar to it : is my reputation and name wrongfully blasted and withered ? yet the great and glorious god is present ; and if i can lay open my conscience before him , and can clear my self to him , and can appeal to him who is present with my heart and all my actions , and can receive an approbation from him , i value not the esteems of men . he is a shield for me , my glory , and the lifter up of my head , psal . . and if i am precious in his sight , i am honourable enough , isa . . . he can clear up my reputation as the noon day , and will do it if he see it fit for my good , and his own glory : but if he doth not , his will be done , i am contented , and value not all the scorns and reproaches , all the contumelies and disgraces , all the calumnies and slanders laid upon me by men , in comparison of that content & satisfaction by the presence of the god that sees and knows and justifies me : is the world stormy , full of wars , and rapine , and injuries , exceeding the repression of civil justice ? the presence of god is a strength to my soul against all this , and a greater security than the munitions of rocks , and the strength of armies : he is a shield , gen. . . a refuge , psal . . . a rock , a fortress and deliverer , sam. . . a defence , psal . . . our strength , psal . . . a hiding place to preserve from trouble , psal . . . a present help in time of trouble , psal . . . a shelter in times of danger , psal . . . a refuge from the storm , a shadow from the heat , when the blast of the terrible ones is as a storm against a wall , isa . . . the lord of hosts is with us , the god of jacob is our refuge , psal . . . under the shadow of his wings is our trust and safety , psal . . . psal . . . a hiding place from the councils and contrivances , psal . . . and from the injuries and violence of men , jer. . . if he please he can secure my estate and my body from violence ; but if he do not , i am sure that my treasure and my life shall be secured ; for my life is hid with god in christ : i know he hath wisdom enough , and power enough , and mercy enough to preserve me ; and he hath no need to be acquainted with my danger , for he is with me ; neither have my desires any long or uncertain journey to him , for he is with my thoughts , and knows them before they are formed ; isa . . . before they can call , i will answer : and as long as i know that the wise god is so near me , i am sure of deliverance , if it be convenient ; and if it be not , why should i be troubled if i miscarry ? and as thus my heart , sensible of the presence of god , can entertain the dangers , that seem to come from the hands of others ; so it will bear up the heart in all other sad occurrences of this life . is my mind full of perplexities and difficulties how or what to resolve ? the god of wisdom is within my call , and within my vie● , and i can beg his counsel , and i am sure to have it , and his is the best counsel . are my losses great , and of those things wherein i took most delight ? yet they cannot countervail the enjoyment of the presence of the all-sufficient god. is my body full of tortures or diseases , and death looks in upon me between the curtains , and my soul sitting upon my lips , and like the light of a dying candle , taking her flight from my body ? yet the presence of the all-sufficient god is able to make this valley of the shadow of death lightsom , and those pains easie , and bear up my soul against the horrour and amazement of death : for he stands by me with strength to support me , with victory and immortality to receive that soul ( the only seat where my fear can dwell ) into a more near and immediate sense of his presence , than in my body it could feel : only remember , that though the presence of his essence cannot be excluded from any place or person , jer. . . yet there are occasions that may separate from the sense of his presence , or make his presence terrible unto thee . isa . . . your iniquities have separated between you and your god ; and your sins have hid his face from you , that he will not hear . and if such an unhappy time befal thee , that he hide from thy soul his comfortable presence , let it be thy care to return unto him by humbling of thy heart sincerely before him for thy relapse . he never departs from any till man first depart from him ; and he never hides himself long from any that in sincerity return unto him . the very moving of thy heart to seek him is the work of his power and mercy upon thee , and is an undeniable evidence that he hath not utterly forsaken thee : unless he first did seek and find thee , and touch that heart of thine with his own finger , thy heart would rather die in her sin than return unto god ; and therefore be sure thy returning to him shall not be without a finding of him : only make this use of thy experience of such a case : bless the mercy of god , that hath not rejected thee , though thou hast forsaken him : bless the mediation of thy redeemer , that when thou little thinkest of it , intercedes for thy pardon , and sends out his spirit to reduce his wayward , sinful , wandring creature : bless the bounty and patience of god , that is so ready to accept again into favour his relapsed but humbled creature ; and remember that it is an evil thing and a bitter to depart from him : fall upon thy knees with tears of sorrow for thy ingratitude , and tears of joy for thy re entertainment into the presence of him , that yet is pleased to own thee as a father : take up indignation against thy sin that hath deprived thee of so great a good as the comfortable presence of god ; and take up jealous thoughts over thy self and all thy ways , and consider well of all thy enterprises before thou undertake them , whether there be any thing in them that may offend thy reconciled father : and because thy judgment is weak , and cannot so clearly discern thy way , and thy strength is weak in opposing of temptation , suspect thy own judgment and strength , and beg his wisdom to teach thee , and his strength to assist thee , and lean not to thy own understanding . again , the consideration of the presence of god is of singular use in all thy duties of piety and charity . in the doing of them it will cleanse thy heart from hypocrisie , because thou art before the god that searcheth the heart , and accordingly accepteth of the action . it will keep thee from unseemliness and want of reverence , because the lord of heaven and earth is present and an eye-witness to all the deportment of thy body and soul. it will keep thee from sluggishness , formality and deadness of heart , because he stands by thee that sees not as man sees . it will keep thee from pride and vain glory ; it will make thy heart sincere , reverent , watchful , earnest and humble in all thou dost , because as he that stands by thee requires all this in all thy duties , so these affections or habits of the soul become the creature that knows he is in the presence of the glorious and infinite god , that searcheth the hearts , and sees the actions . and as in thy duties it will fit thee for them , so after thy duties it will comfort thee in them . hath thy heart been truly humbled in his presence for any sin , for which thou hast begged pardon , and mingled the blood and intercession of thy saviour with thy prayers ? hast thou been upon thy knees before him for any thing necessary for thy soul , body , or relations ? hast thou endeavoured by a serious meditation to consider of divine truths ? hast thou examined the state of thy soul and of thy life , and upon the view thereof taken up resolutions of amendment of what is amiss , and persevering and increasing in what is agreeable to his will ? hast thou sought out to relieve those that are in want , to recompense those that thou hast injured , to advance the gospel of jesus christ ? hast thou been doing any thing that is the duty of thy general calling as thou art a christian , or that particular calling or employment into which god's providence hath cast thee ? and can thy heart bear thee witness that in all this thou hast endeavoured with all sincerity , as in the presence of god , to walk and act in obedience to him , and with a clear and upright heart and conscience ? be sure thy heart cannot more clearly evidence it self to thy self than it doth to god ; and god was all this while present with thee , beholding of thee ; there is not one grain of the sincerity and integrity of any of these thy actions , not one tear , not one thought of thy heart lost , but most exactly observed and weighed by him that weigheth the spirits , and they shall not return unto thee empty : acts . . thy prayers and thy alms are come up for a memorial before god. . the truth and vnchangeableness of god : he is unchangeable in his nature , psal . . . they shall be changed , but thou art the same . mal. . . i am the lord , i change not , therefore ye sons of jacob are not consumed . james . . the father of lights , with whom is no variableness nor shadow of turning . and from this immutability of his essence flows the truth of his word in his covenant , in his promises , in his threatnings , in his works : psal . . the works of his hands are verity and judgment , and all his commandments are sure . and the very variety of his dispensations of mercy and justice to the children of men , ariseth from the very unchangeable nature of god , even from the very first creation until now : gen. . . if thou dost well , shal● thou not be accepted ? and if thou dost not well , sin lyes at the door : which is the very same rule whereby god justifies the equality of his ways , ezek. . . is not my way equal ? are not your ways unequal ? when a righteous man turneth away from his righteousness , and committeth iniquity , and dyeth in them , for his iniquity that he hath done he shall dye . again ▪ when the wicked man turneth away from his wickedness , &c. he shall save his soul alive : which is but the same under the gospel , rom. . . who will render to every man according to his deeds . though the great god be absolute lord of his creatures to do with them what he pleaseth , yet the various conditions of his creatures in the course of judgments and mercies , are not from any change in god , but in us : it is the same holiness and purity of god that is uniform and constant to it self , that works these different effects upon the creature ; as the same uniform heat of the sun works seeming contrary effects according to the diversity of the subject ; so that his ways are still equal , streight and righteous . and this consideration , as it may strengthen our hearts in the promises of god , so it will make the histories of the book of god of singular use to us upon all occasions , when we shall with david , psal . . . i will remember the years of the right hand of the most high : i will remember the works of the lord : i will remember thy wonders of old : and together with it consider that the same lord that did thus or thus in former times , is the same god yesterday , to day , and for ever . and by this consideration every history in the book of god is as a measure for all the present or future concernments of my self and others , and will teach me how to behave my self in the like occasions , and to judge even of future events . in the passages of nature we see a wonderful order and constancy for the most part ; for all things conform themselves to those rules which god hath put into them ; and that is the best and highest resolution we can give for them ; for when we come to make a particular inquiry into the particular causes of those things , there is not the easiest part of his work , and that which long and constant continuance hath made obvious to all men , but the wisest of men , notwithstanding all these advantages , are puzled and confounded in ; because the god of nature hath not revealed it to men , psal . . . his way is in the sea , and his path in the great waters , and his footsteps are not known . there we see a certainty , but we cannot find the immediate instrument or cause of it : but in the passages of mankind we are to seek for any certainty at all , or the causes of that uncertainty , whch made the wise man conclude that god had set the one against the other , that men should find nothing after him , eccles . . . which is most certainly true as to a bare natural or rational observation : yet even these works of god are sought out of all them that have pleasure in them , psal . . . and though his judgments are a great deep , psal . . . unsearchable and past finding out , rom. . . till he is pleased to discover them ; yet he is still unchangeable , and the same yesterday , and to day , and for ever . so much even of those secret ways towards men , as is expedient for our knowledge and use , he hath discovered in his book to those that will diligently observe it : thus the secret of the lord is with them that fear him , psal . . . the most of the varieties that happen to the children of men do arise from the immutability of god in his purity and in his justice . if a streight line be drawn parallel to another , though they be infinitely extended , they will keep the same distance one from another ; but if the line be crooked , it will be in some places nearer ▪ some places farther off , and it may be will cross the streight line . god hath given to man a liberty of his will , and so long as his will and the actions of his will ran parallel in a streight line to the will of god , there was still a communication of good from god to his creature : but when man chose crooked ways , he is drawn thereby sometimes away from god , and so is removed from his blessings and communion ; sometimes it crosseth and thwarts him , and then it meets with his wrath and vengeance . and this must needs be so , unless we should with the presumptuous fool in the psalmist , psal . . . think that god is such a one as our selves , and his will as crooked as ours . if a bare reasonable man had looked upon the state of the jews from the time of their going out of egypt until their final captivity , he would easily see as much variety as in any state of men , and perhaps see as little cause for it : but yet that very changeableness of their condition doth most admirably set forth the immutability of god , and instruct us how to judge of things and men . they were a people in covenant with him , and he was pleased to enter into covenant with them , and so long as they kept to their undertaking , not one tittle of all his promise failed them . but when they once forsook him he warns , and if they repent not he forsakes them ; if they walk contrary to him he walks contrary to them ; and if after all this they return and repent , he returns to them ; see psal . , . the abbreviation of their vicissitudes . and when at last they were wholly corrupted , then the wrath of god arose , and there was no remedy . all these varieties justifie the equality and evenness of the ways of god , and manifest the crookedness and inequality of the ways of men. and is god the same now that he was then ? his ways then are the same now that they were then . art thou one that hast entred into covenant with god ? beware thou keep to it , and walk humbly with thy god : if not , be sure thou shalt meet with the like measure as his people of old did , his justice is the same still , he will scourge thee with the rod of men , though if thou hast a heart to return , he will not utterly take his loving-kindness from thee . and hast thou met with the fruit of this sin in a temporal punishment ? consider it is an evil thing and a bitter to depart from the living god. what madest thou wander from thy strength and thy safety as well as thy covenant and thy duty ? what couldest thou expect to find when thou straglest from him , but that some evil should overtake thee ? get home again as fast as thou canst ; and as thou hast found that he is the same god of justice that ever he was ; so thou shalt find that he is the same god of mercy and tenderness , upon returning , that ever he was , psal . . . and he remembred for them his covenant , and repented according to the multitude of his mercies . it is true , the same thing may befal several men , or one man at several times , and yet they may be of different natures , one may be a chastisement , another may be a trial , and another may be a favour : it is according as the thing sent hath its commission from him that sends it . if it be a chastisement , it is not without a sting . if it be a tryal , it is not without an issue . if it be a favour , it is not without a great measure of comforts mingled with it . ( . ) a chastisement for a sin past carries with it the poison and malignity of the sin which causes it ; as the fruit carries the nature of that seed from whence it grows : jer. . . thy way and thy doings have procured these things unto thee : this is thy wickedness because it is bitter . jer. . . the affliction tasted of the sin . psal . . . mine iniquities have taken hold upon me . psal . . . there is no rest in my bones because of my sin . and this , like the trumpet in the mount , waxeth louder and louder , and prayers for deliverance prove fruitless , though they come from a joshua , josh . . . till the accursed thing be sought out ; for till then the message that the affliction brings is not received , and it will not give over vexing the man till it hath done his errand . when a man begins to examine his ways , and finds out the root of his trouble , and humbles himself before god for his sin , then , and not till then , can he expect a deliverance . when david , psal . . had run over the catalogue of his sufferings , his prayer for deliverance was never seasonable , v. . till he had undertaken confession and repentance of his sin , v. . if upon the gentle admonitions of the almighty in the conscience , a man listens not , he hath a messenger sent to him that will be heard , job . . then he openeth the ear of man ; and it may be by a disease in his body , or some other affliction , and he stands by to see how this message is entertained , v. , . and if any say , i have sinned and perverted what was right , and it profited me not , then he will deliver his soul , &c. a chastisement for a sin hath at the same time an act of justice , as it looks backward to the sin , and an act of mercy , as it looks forward to an amendment ; and the latter is the principal end of god in it : and therefore with the repentance either the chastisement is ........ if immanent , or if transient and past , is sweetned with a sense of god's reconciliation . ( . ) if it be a tryal , that carries with it his message ; for if upon an impartial inquiry , a man cannot find any eminent sin unrepented of , yet it pleaseth god to lay his hand upon him ; yet it brings these lessons with it : . to acknowledge the justice of god for all this . it is somewhat strange that job could so much justifie himself against his sufferings , and yet was made to possess the sins of his youth . those little sins , which were passed twenty or thirty years since , and had all the extenuations of the infirmity of nature , have malignity enough in them to deserve those sufferings that thou now art under ; and it was the patience of god towards thee that they were thus long before they bore their fruit , when thou art in a better condition to make use of the punishment , than thou wert shortly after their commission : and it may be thy repentance , even for those long past transgressions , was not particular or deep enough , and it is no loss of time or labour to thee to mourn again over thy stale transgressions : but howsoever let it be thy care to search thy self , it will make thee better acquainted with thy self . if thou find a sin not deeply enough sorrowed for , thy affliction hath deserved well at thy hands ; and if thou find it not , yet thy affliction is well recompensed by giving thee an opportunity to discover that to thy self , which contents thy conscience more valuably than thy affliction hath done thee prejudice . . to acknowledge the sovereignty of god , and to submit to his will with an obedient patience : sam. . . it is the lord , let him do what seemeth him good . psal . . . i was dumb and opened not my mouth , because thou didst it . jer. . . behold , as the clay is in the hand of the potter , so are ye in my hands . though thou canst not see a cause for thy afflictions that might signally deserve it , nor canst see an end in it ; yet thou canst not chuse but find a use of it to teach thee with wisdom to acknowledge , and with patience to submit unto the most justly unlimited power and authority of the almighty god over the work of his own hands , and to put thy mouth in the dust , and to wait for him and upon him , jam. . , . till he give an expected end , jer. . . . to depend and rest upon his mercy and goodness for deliverance from , or strength and comfort in thy affliction . as the creature is essentially dependent upon god , so it is its duty and perfection ; and he useth the absence of external confidences and comforts , upon which we are most apt to rest , to call man to his duty , to fix his heart upon him , psal . . . external confluences many times rob god of that love and that dependence we owe to him , and if the loss or want of them send thy love and confidence to him , to whom it belongs , thou art no loser by thy loss . . to walk more strictly and vigilantly with god. though thou canst not upon thy examination find a cause of thy cross , that may eminently discover it self in it , yet thou canst not chuse but know thou art far short of that duty and degree of perfection in thy heart and life , which by that assistance of his grace that thou hast , thou mayest arrive unto : thy affliction , though it put thee not in mind of any notable sin , which should humble thee , it may very well put thee in mind of thy neglects and want of intention in thy duty . . though thy disease needs not this physick to cure thee , yet thy corruption needs it to prevent thee : thou hast within thee a fountain of corruptions , that , were they not restrained or allayed , would upon a small opportunity turn to a desperate disease in thy soul ; and those corruptions of thine live and feed upon external superfluities and supplies ; and the wise god foresees , it may be , that in a month or two , or more or less , thy full enjoyments would ripen this or that corruption into a distemper , that might be dangerous , if not fatal to thy soul ; and he sends this messenger to abate , or allay , or divert , or cross , or weaken this corruption , to put in a little wormwood into thy sweet cup , that thou mayest take it with more moderation , and not so greedily ; to throw some dirt upon thy self-opinion or growing pride , that may spoil the growth of it ; to give a check to thy desires of external wealth or greatness , which without it would in a little time swell into a stark ambition or covetousness . the evangelist tells us , thar all that is in the world is the lust of the flesh , the lust of the eyes , and the pride of life : that is , those lusts that are in us fasten upon their suitable objects in the world , and upon them they live and grow strong , and are thereby the better enabled to fight against our souls ; and god shews as much mercy when he takes away their food , and starves them by an affliction , as when he pardons them : therefore learn by thy affliction the mind of god in this also ; and bless him as well for an affliction that prevents thee from sin , as for one that leads thee to repentance . . it may be god hath some extraordinary work to do for thee or by thee , prepares thee by those afflictions with humility that thou mayst be a fit instrument for his glory , or a fit vessel for his bounty : a sudden access of greatness , or wealth , or power , or eminence is apt to make thy nature swell and look big and deny god , prov. . . therefore he prepares thee with the sense of his hand to shew how he can , when he pleaseth , handle thee with the experience of the benefit of dependance upon him , with a condition that may teach thee to wa●k humbly with him ; otherwise thou wilt not be able to bear and to manage that condition , he intends to put thee in , with moderation , with his fear , with an eye unto him and to his glory . thus he prepared david for the crown , job for wealth , the people of israel for canaan , that they might receive and use it with thankfulness , as from his hand ; with sobriety and faithfulness , as in his presence . . howsoever it is of most certain and universal use to take off thy love from this world , to present it to thee as it is , to take thee off from setting up tabernacles and thy rest here , and to carry thy thoughts and thy desires to thy home and to thy country , and to make the remembrance of it frequent and sweet , and that upon which thou reckonest , to make thy passage through death easie and comfortable , when thou shalt consider such thoughts as these : i am in a body full of pains and weaknesses and diseases , so that i have much ado to keep up my cottage to be comfortable or useful to me , but am busied every day to underprop it and repair it , that it fall not ; and when i have done my best , yet old age will come , and that will be an irreparable decay , and my anxious life will most surely be attended with a certain death ; i live in a world full of labour at the best to provide necessaries for my support in a world full of troubles , dangers , and calumnies . if my outward contentments increase , yet my cares and my fears , increase with them : but my condition is not such , but with the psalmist i have cause to say , psal . . . all the day long have i been plagued and chastned every morning ; and , like noah's dove , i can find here no rest for the soal of my foot . my walk here is like a pilgrimage , and my path is not plain and easie , but narrow and deep and troublesom ; on either hand of me i pass through the scorns and injuries and vexations of the men of this world : who if i want , will not relieve me , and if i have any thing , they are ready to tear it from me ; and my way , which of it self is thus troublesom , is accompanied with storms , and stumbling-blocks , and fiery assaults raised by the prince of this world ; and if i take up a lodging by the way , it is neither a pleasing nor a safe lodging ; my dangers and difficulties are greater in my inn than they are in my journey . to what purpose go i about to set up my rest , or to build tabernacles here ? the time i can stay will be but short , and my short stay in such a world as this cannot be pleasing nor comfortable : and this is not my home , but i see it at a distance , i find it as it were in landskips , revel . . the tabernacle of god , where he shall wipe away all tears from mine eyes , and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : and then these my light afflictions , which are here but for a moment , shall be rewarded with an eternal weight of glory . in the confidence and strength of this expectation i will hold on my troublesom journey with chearfulness , and look upon this world as the place of my pilgrimage , not of my rest : and the unpleasingness of my pilgrimage shall heighten , if it be possible , the expectation as well as the fruition of my home ; and the more unwelcome the world is to me , and i to it , the more shall my heart undervalue and disesteem it , and send forth my desires the more earnestly for my journey 's end , teach me to welcome death , and to desire to be dissolved and to be with christ , which is best of all . . sometimes external troubles are in themselves an express token of the love of god , and they carry with them comfort and delight ; namely , when it is a persecution for righteousness sake : and in those both the precepts of christ and the pattern of his disciples command us up to rejoycing , mat. . , , . rejoyce and be exceeding glad . jam. . , . count it all joy . acts . . rejoycing that they were accounted worthy to suffer shame for his name . coloss . . . who now rejoyce in my sufferings for you , and fill up that which is behind of the afflictions of christ in my flesh . . the fourth consideration is of the mercy of god : and therein , . his patience and forbearing mercy whiles we are in our sins ; . his clemency and forgiving mercy upon our repentance ; . his bounty and rewarding mercy in the whole course of our lives and hopes . . the patience , long-suffering , and forbearance of god from our infancy , god leads us as once he did ephraim , hos . . . teaching us to go , and taking us by the arm , but we know it not ; and bears with the frowardness , and peevishness , and stubborness , and wantonness of our youth : and when we come to our riper age he plants us with the choicest vine , with the instruction of his word and providence ; and now he doth , as justly he may , expect grapes , and we bring forth no grapes , or wild ones , isa . . , . and now how just were it for him to pull up the hedge of it , and command the clouds that they rain no rain upon it ; or to lay upon it that sad curse , matt. ● . . never fruit grow on thee more ? but he doth not thus , but expects a second and a third and a fourth year , luke . . and uses all means to mend this unfruitful and unprofitable plant ; useth line upon line , and precept upon precept ; and if his word , nor the secret whispers of his grace will not do , job . . he useth a sharper and louder messenger ; he speaks that he may not strike , and if he strikes , it is unwillingly , lam. . . and that he may not destroy ; and destroys , nor rejects not , till his strokes prove fruitless , isa . . . why should ye be stricken any more ? till there be no remedy , chron. . . he endures with long-suffering , even the vessels ordained to wrath , rom. . . his spirit did strive with the old world , gen. . . was grieved forty years with the passages of a rebellious people , psal . . . pressed with our sins as a cart under sheaves , amos . . and yet no final destruction . that admirable expostulation of god's merciful patience , hos . . . how shall i give thee up , ephraim ? how shall i deliver thee , israel ? how shall i make thee as admah ? how shall i see thee as zeboim ? mine heart is turned within me , my repentings are kindled together , i will not execute the fierceness of mine anger , i will not return to destroy ephraim , i am god and not man. as if he should have said , 't is true thou art ephraim and israel , a people that i have known of all the families of the earth , amos . . a people that i have chosen , and thou art called by my name ; but by how much the nearer thou art unto me , by so much the greater is thy ingratitude . that , which in another people would be a sin , is in thee rebellion and apostasie . admah and zeboim were a people that knew me not , that never entred into covenant with me , they had no light to guide them but that of nature , and when they sinned , my wrath broke out in the most eminent judgment that ever was heard of : but thou hast been a vine of my own planting , and watering , and dressing , and yet thy fruit hath been the fruit of sodom ; thou hast made me to serve with thy sins , and according to the number of thy cities were thy gods , o israel : jer. . . hear , o heavens , and give ear , o earth , for the lord hath spoken ; i have nourished and brought up children , and they have rebelled against me . isa . . . and should i not be avenged upon such a people as this ? how can i ? how can i not make thee as admah , and set thee as zeboim ? if a man , as thou art , should but once shew but a grain of that ingratitude unto thee , which thou multipliest towards me days without number , thy revenges would be as high as thy power , and thou wouldest justifie thy severest dealings with him ; nay , if i thy lord , that can owe thee nothing but wrath , should withdraw but any of my own blessings from thee , thou art ready to throw off all , and presently to upbraid me with thy unuseful services : what profit have i if i be cleansed from my sins ? job . . and how canst thou after all this expect any thing from me , but that my wrath should burn against thee like fire , till thou wert consumed , and that i should stir up all the fury of my jealousie towards you ? o , but ephraim , i am god , and not man , and therefore ye sons of jacob are not consumed ; my mercy and my patience are not the narrow qualities or habits of a mortal man , but the infinite attributes of an infinite god. though i can see nothing in thee , but what deserves my wrath , i can find that in my self , that sends out my compassion , a heart turned by returning upon my own mercy , and repentings kindled upon the considerations of my own covenant with thy fathers , kindled by a sacrifice , that thou little thinkest of , even the sacrifice of my own son : i will not therefore execute the fierceness of my anger : although it be thy duty to repent , sinner , yet i will repent of my wrath even before thou repent of thy sin : it may be my long-sufferings will , as it should do , lead thee to repentance , rom. . . but if after all this thou despisest the riches of my goodness and forbearance and long-suffering , know that thou treasurest up unto thy self wrath against the day of wrath ; and that day will surely find thee : and then thou wilt find that every days forbearance and patience , that thou hast had and abused , hath ripened and improved thy guilt , and made thy sin out of measure sinful , and will add weight and fire to my wrath , which like a talent of lead , shall everlastingly lye upon that treasure of thy sin and guilt . . his pardoning mercy . those tender and pathetical expressions of god's mercy in pardoning sin upon repentance and turning to him , carry more weight than it is possible for our spirits to arise unto . isa . . . come now , and let us reason together : though your sins were as scarlet , they shall be as white as snow ; though they be red as crimson , they shall be like wool . isa . . , . thou hast made me to serve with thy sins , thou hast wearied me with thine iniquities : i , even i am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins . isa . . . let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him , and to our god , for he will abundantly pardon ; for my thoughts are not your thoughts , neither are your ways my ways ; for as the heavens are higher than the earth , so are my ways higher than your ways . jer. . . go , and proclaim these words : return thou back-sliding israel , and i will not cause mine anger to fall upon you , for i am merciful , saith the lord , and will not keep anger for ever : only acknowledge thine iniquity , &c. finis . a catalogue of what books are printed and publish'd , written by sir matthew hale k● . sometime chief justice of the king's bench ; and are to be sold by will. shrowsbery at the sign of the bible in duke-lane . the primitive origination of mankind considered and examined according to the light of nature . folio . contemplations moral and divine , in two parts . octavo . an essay touching the gravitation or non-gravitation of fluid bodies . octavo . difficiles nugae : or , observations touching the torricellian experiment . octavo . observations touching the principles of natural motions , especially touching rarefaction and condensation . octavo . the life and death of pomponius atticus , with observations political and moral . committed to the press since his death : viz. . pleas of the crown , or a methodical summary of the principal matters relating to that subject . octavo . . a short treatise touching sheriffs accounts . octavo . . several tracts . . three discourses of religion , viz. . the ends and uses of it , and the errours of men touching it . . the life of religion , and superadditions to it . . the superstructions upon it , and animosities about it . . a short treatise touching provision for the poor . . a letter to his children , advising them how to behave themselves in their speech . . a letter to one of his sons after his recovery from the small pox. octavo . notes, typically marginal, from the original text notes for div a -e * of this the author hath written more largely in his origination of mankind . * all which , and divers others , the author hath largely prosecuted in another work in the . first parts . this he hath likewise more largely handled in the . part of the same work. of the law of nature , the author hath written a particular tract . * that the willing still continues the same , shall be , and is , and hath been , are the several relations of the thing willed , which is capable of these successions of duration : they are not relations that may fall upon that will which is incapable of them , or upon the acts of it . v. originat . c. . * of this the author hath written a large tract , which he finished but a little before his death : and it was the last work he meddled with . this the author hath elsewhere considered in two or three several little tracts upon this subject . of thi● the author hath p●o●●ss● , and more largely w●●tten in other works . jam. . . mal. . . 〈◊〉 rom. . . the true state of christianity, truly discribed, and also discovered unto all people what it was in its beginning and purity, and what it now is in its apostacy and degeneration ... / written by ... edward burrough. burrough, edward, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing b ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the true state of christianity, truly discribed, and also discovered unto all people what it was in its beginning and purity, and what it now is in its apostacy and degeneration ... / written by ... edward burrough. burrough, edward, - . [ ], p. printed for thomas simmons ..., london : . reproduction of original in huntington library. an attack on outward forms of worship and on state interference in religious matters. eng society of friends. christianity -- controversial literature. freedom of religion. posture in worship. church and state -- great britain. a r (wing b ). civilwar no the true state of christianity, truly discribed, and also discovered unto all people. what it was in its beginning and purity, and what it n burrough, edward d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the true state of christianity , truly discribed , and also discovered unto all people . what it was in its beginning and purity , and what it now is in its apostacy and degeneration . and hereby , by true testimony is declared to the whole world ; how & wherin , in divers particulars , the christians through all the world ( so called ) now , are fallen and gone backward , and revolted from what the true christians once were . and this sheweth unto all the world , the woful state and condition , wherein them that are called christians now standeth , being departed and revolted from the spirit of christ , and from its teachings . and this is given forth , that all people may understand concerning the times , and the changing of times , and concerning what hath been , what now is , and what suddenly cometh to pass in the earth . written by a friend to the creation : a servant of the lord , edward burrough . printed for thomas simmons at the bull and mouth near aldersgate , . a table of the contents whereby all may come 〈◊〉 understand what the subject is , and the particulars which in this volumn is declared . first , concerning the name of christian , and how and when the people of god were first so called ; and also of the increase thereof through world . secondly , concerning the decrease , and degeneration of the christians , and how and when the apostacy came upon them which hath overshadowed them for many ages . thirdly , concerning wherein , and in what particulars they are fallen , and degenerated , from the life and practice of true christianity . first , in respect of being made christians , and receiving the name ( herein they differ ) and are not agreeable to what the christians once were . and secondly , in respect of the operation of the spirit of christ . thirdly , in respect of unity and fellowship . fourthly , in respect of holinesse , and purity of life and conversation . fifthly , in respect of the ministry : . in its call . . in its practises . . in its maintenance . sixthly , in respect of worship , and of that in many particulars , is shewed the degeneration of christianity . seventhly , the present state of christians ( so called ) truly measured , and compared with the state of the jews in their rebellion , and found altogether equal , and agreeable in many things . eighthly , a true testimony against all that abomination and idolatrous worship now practised amongst the christians ( so called ) with many other things , &c. to all people upon earth that are called christians , this is a faithful and true testimony concerning you . behold and hearken , give ear and listen diligently all ye people through the whole world that are called christians ; all you i say , that goes under that name , and that bears that name , and are named christians , from one end of the earth to the other , through all nations and countrys whether you are scattered , upon the face of the whole earth ; behold and take notice what the word of the lord is unto you , and what the testimony of christ is towards you all , for the line of true judgement is laid upon you , and the measuring rod is put forth to reach over you , and the servant of the lord hath viewed your state and condition , and what you were in your beginning and increase , and what you now are , in your decrease and woful apostacy , into which you are fallen and degenerated from the life of christianity . oh , let your ears be open to instruction , and regard well what i through the lord do say unto you , even all you , and every particular of you under heaven , that makes a profession of christ in words , and are known through the world by that name of christians ; hearken i say and consider , and remember from whence , and into what you are fallen , and return and repent , the lord hath with you a controversie , and he will plead with you , because of your back-slidings and revoltings , for you are gone away backward , and you are turned aside from the life of christ , and from his spirit , and are now without that which was the reason and true ground of your name , christian , and you have lost the true character of the name , and now hath onely the name without the life and power thereof , and are dead to christ and his life , and hath a name to live , but are dead , and having lost that which gave you a true title to the name of christian , you deserve no●… that name , nor to be called by the name of christ , because you are departed from his spirit ; and this is to be declared to you in the name of the lord , that you may take a view of your own estate , to the end that you may be awakened to return from whence you are degenerated . the lord had a people in all generations , unto whom he was a god , and they feared him , and served him , and worshipped him , and his name was pretious amongst them , who were his chosen people , and with whom he dwelt , and his power and presence was amongst his people that did walk with him , under what name soever they went in the world ; but the first time that ever the people of the lord were called christians , or was known by that name from other people , it was at antioch , in the time of the apostles , who were followers of christ , as you may read , acts . . and the disciples were called christians first in antioch , and before that time the people of the lord were never called christians , and this name was given to them by the heathen , because they were for christ and of his part , and did follow him , and preach him to be followed , and in all things exalted his name , and did and suffered all things for the name of christ , therefore were they named christians , and that name was true unto them , for they had upon them the express image and character of christ , and followed his spirit , and preached him unto all people for life and salvation , and that all people might come to christ and become followers of him , and therefore they were rightly named christians , to be known by that name from all other people upon earth , who were not followers of christ , who could not rightly be called christians , because they were not of his part ; and from thenceforth unto this day , all people whatsoever that believed in christ , and became followers of him , and that professed him , were called christians , from that original and foundation of the name which then was laid , also you may read acts . . v. and a●…rippa said unto paul , almost thou perswadest me to be a christian ; here again paul followed christ and preached him , and was on his part altogether , and highly extolled his name ; therefore king agrippa called him christian , and was almost perswaded to be a christian , to wit , a man for christ , to take part with him , and to be on his side , and the name interpreted , this is the signification , and all that hath this character doth truly deserve the name of christians , for they are anointed people , and this was the beginning of the christian name : and before that time , as i have said , were the people of god never called christians in any generation ; and ever since that time , through all ages , all that professed christ , and believed in him , throughout the whole world were called by the name of christians , and the name and religion of christians were honourable , and greatly beloved of god , for that people were the peculiar people , a chosen generation , as you may read , pet. . . and whilst the life of christ was manifest , and the spirit of christ did lead them and teach them in all their wayes and practices of religion , and whilst i say they retained the power and life of that , of which they had the name , the power and presence of the lord was amongst them , and above all the people of the earth were they blessed , and more then all people upon the earth besides had they the countenance of god shining amongst them , and upon them , and pure unity with god , and one with another , had they in his life , whereby they were made a terror and a fear to all nations while they stood in the councel of god , and were christians in life , and power , and practice , as well as in name , and the lord greatly increased them in number ; for as you may read through the acts of the apostles , through all the world many believed in christ , and became followers of him , and received the knowledge of him , and became anointed people , and received the name of christians , sometimes thousands at one sermon were converted to the faith of christ , and became subject to his spirit , and had his mark upon them , and all such were called christians , and the apostles went through many nations , and of the iews and greeks , and of the heathen , and all other people , some of each were converted , from that way in which they had walked , to follow christ , and they became christians , and here was the increase of christianity , and through many 〈◊〉 of the world they planted churches and assemblies of christians ; and as i said , while they stood in the councel 〈◊〉 , the name and religion , was of him greatly beloved . but now the christians are apostatized , and degenerated from the spirit of christ ; and from that which gave the●… the true name of christian , and the name is retained onely ; and the life and power lost : and now many have a name to live , but are dead ; and that is departed from , which gave the true interest and title in the name . hear this all ye christians , that life , light and power of god , which was amon●… the apostles and christians once , you are departed from , and have lost the sence and knowledge of , and hath the na●…e and not the thing , which was the reason and ground of the name : wherefore all ye through the world , that are called christians , look back to your original , look unto the apostle●… who were the first that were called christians , from who●… you had the name , and see how you are degenerated and 〈◊〉 len from the life that they were in , and though you retain the name of christians , yet you are not followers of christ , no●… taught by his spirit , and none in the dayes of the apostle●… were truly counted or called christians , but who followed the spirit of christ , and were first converted to him , and changed by his power from sin to righteousness , and from●… death to life , and such as were so , were truly called christians . but now all such as are called by that name , and 〈◊〉 not followers of the spirit of christ , nor converted to hi●… ▪ neither changed by his power from death to life , and 〈◊〉 sin to righteousness , such are in the degeneration , from 〈◊〉 life of christianity , and hath a name without the life 〈◊〉 power thereof . and now it remains to be shewed , how and when the degeneration came upon the christians , and wher●…in they are apostatized and degenerated from that life , and spirit and practice which was amongst the apostles th●…t were first called christians . the spirit of the lord spoke through the apostles , and foretold of a falling away from the truth , and from the true christian life , and paul said , acts , , . said he , grievous ●…olves shall arise and enter in , who would not spare the flock , 〈◊〉 from among themselves should men arise , speaking perverse things to draw disciples after them ; and he also said , tim. . . that some should depart from the faith , and give heed to seducing spirits ; and he also said , that it should come to pass , that people should become wicked , departing from the truth , having the form of godliness , but denying the power thereof ; and such were led away with divers lusts , and men of corrupt minds , and reprobate concerning the faith ; and the apostle ●…eter also foretold , that there should false teachers arise among the christians , who should bring in damnable heresies , and many christians should follow their pernicious wayes , by reason of which , the way of truth should be evil spoken of ; and the apostle iohn 〈◊〉 that many false prophets were gone out then , and many antichrists were then come in among the christians ; now all these doth shew and declare of a degeneration and falling away of christians from the life of christianity , and we see these prophe●…ies fulfilled , and flocks of christians are devoured from the life of christ , by devouring wolves which hath entred among them , who hath led them into pernicious wayes , and into damnable heresies , whereby the name of christianity is become reproachful among the heathens , that never were called christians ; and many thousands are departed from the true faith , from that faith which did purifie the hearts of the saints , and many of the christians have given heed to seducing spirits , and hath the form of godliness , but denyes the power thereof , and they are led of divers lusts , and are become men of corrupt minds , and are reprobate , and without the true faith ; and the apostles prophesied of the degeneration which we see fulfilled in these our dayes , and even while some of the apostles were yet living , they saw the christians apostatizing and falling away , and the spirit of the lord spoke through iohn , rev. . . to the christian churches in asia , who were already departing from the christian life , some of them was departed already from their first work , and some of them were given to the doctrine of b●…laam , and to the doctrine of the nicolaitans , which thing the lord did hate , and others of them were seduced by jezabel , and taught to commit fornication , and to eat things sacrificed unto idols , and others o●… them had a name to live , but were dead , and others of them were neither hot nor cold , and the lord said he would 〈◊〉 them out of his mouth . now here the christians were falling away you may see , and as before it had increased , so now the true christian life began to decrease , and the glory thereof became darkned through all asia : and also rev. . . . . iohn saw one beast arise out of the sea , and another out of the earth , which set up a kingdom over the whole world , and caused all people upon earth to worship the beast , & the beast hath been great in his power , and he hath ruled over the world in great dominion ; and all that would not worship him , he hath had power to kill , and hath killed them , so that the true christian life and religion , as the apostles received it and practised it , hath been extinguished for many generations , and people hath had the form of godlinesse , but denied the power , and lived under the name and profession of christianity , but hath been without the life , and this is to be considered of and diligently searched into , by all you that go under the name of christians through all the world , for unto you onely i direct my words . and now it remains to be shewed what the state of christians are at this day , and wherein particularly they are apostatized and degenerated from the true life and practize of the postles who were the f●…rst christians ; for wherin the christians now are contrary and not agreeable to the apostles , in faith , in practice , in worship , in ministry , and in the enterance into christianity , and in any other thing whatsoever . i say , wherein they are contrary , and not agreeable to the true christians of old , to wit , the apostles , therein are they degenerated and fallen from the true life of christianity , and this shall be the rule of judgement to try all you that are called christians upon the face of the earth ; wherefore awake and come forth to judgement , for the measuring rod is laid upon you all , whereby you shall be truly measured and compared with them that were the first christians upon earth ; and the heathens shall see your nakedness and your shame , and hiss at you , when they behold how wofully you are fallen from that 〈◊〉 in the purity thereof , of which you do professe the words , 〈◊〉 shall not they rise up in judgement against you ; who never had the name of christians , who are not fallen nor degressed from what they have profest in any measure , comparable to you , who now retaineth onely the name of christian 〈◊〉 are departed from the life of christ . first , concerning the entrance into christianity , and the way and means whereby people are now made christians , 〈◊〉 receives that name ; in this will your fall and degeneration appear . for the apostles and first christians upon earth , before they were christians , or were called so , they were first converted , and changed and translated from death to life , as you 〈◊〉 read , iohn . . and col. . . and they first received christ , and became followers of him , and received his spirit to teach them , and to guide them : for the apostle said , if any man have not the spirit of christ he is none of his , rom. . . to wit , no christians ; and the apostle said , as many as were the sons of god , were led by the spirit of god ; and also it was promised by christ to all that were his , the comforter should come , the spirit of truth ▪ and he should lead them into all truth ; which promise , all that were christians did receive , and they were led into all truth by the teachings of the spirit of christ , which dwelt in them ; for all that were sons , god sent the spirit of his son into their hearts , which spirit sanctified them through the obedience thereof . now these were christians , and were truly so called ; for they had the mark of christ and his image upon them , and he dwelt in their hearts by faith , ephes. . . these i say were truly called christians ; and none but such at that day of their original were called christians , or had fellowship in the christian life : nor were any looked upon by the apostles to be christians but by them that were such . but look back all ye christians upon earth , and see your ●…all , and wherein you are contrary , and not agreeable to the true christians in their first and pure estate . i say look back to your original , and see how you are apostatized from them in your entrance into your profession of christianity ; fo●… though you have the name of christians , yet you were no●… made so ▪ nor received that name by being first converted and changed , and translated from death to life , and 〈◊〉 being the children of disobedience , to be the children of god , through the work and operation of the spirit of god in you , for hereof are thousands and ten thousands of christians now wholly ignorant , and altogether without the feeling of the spirit of god , to change them , to convert them , and to translate them , but are accounted christians b●… tradition , or natural education , and because of being sprinkled with a little water upon the face , being infant●… , or by a bare confession and profession of the name of christ in words , and professing of a bare belief in the scriptures , by this way and means were you made ( and received you the name of ) christians without any real change from darkness to light , and from satan to god , as i have said . now here appeares to be a woful degeneration in the very entrance of the thing , and this is not agreeable , but rather contrary unto that way of christianity , wherein the christians in their beginning were so made and called , for then none were christians , or so called , but who through the preaching of the gospel were first converted , changed , and renewed as i have ●…aid , but now in these nations all are called christians that are sprinkled upon their faces with water by a teacher , when they are infants , or that doth but professe christ in words , though they are not guided particulerly by his spirit ; neither hath received christ to dwell in them , and to be king over them , and here again appeares a wo●…ul apostacy : for none in the beginning of christianity in the world were made christians , or so called , but who received christ , and in whom he dwelt , and was in them : as you may read , cor. . . and who were followers of him , and had his spirit in them , the comforter to teach them and to lead them into all truth , but now thousands upon thousands who hath the name of christians , have not received christ to dwell in 〈◊〉 nor to rule them , neither is he manifest in them by his spirit to teach them , and they are not led into all truth ; but lives in 〈◊〉 and unrighteousness , and are not followers of christ , 〈◊〉 followes their own hearts desires , and their own hearts lusts : and are condemned in their own consciences , and hath not received the comforter , the holy spirit , to be their guide and leader out of all unrighteousness ; and here appears a woful degeneration : and that you christians through all the world are revolted and gone backward from christianity , as it was in its original ; a lamentation may be taken up because of this woful fall into which you christians are fallen : consider of your own state , and return , and repent . again , the christians were begotten of god , and born of him , joh. . . and they were born of the word of god ▪ and of the incoruptible seed ; pet. . . and they were created in christ iesus unto good works , eph. . . and they were new creatures , 〈◊〉 〈◊〉 things were done away , cor. . . they had put off the body of sin and death , ●…oll . . and were the servants of right●… and free from sin , rom. . as you may read ; but now also , woful are you christians degenerated from this ; for thousands upon thousands of you are not born nor begotten of god , though you have the name of christians , neither are you born of the word of god which lives for ever , nor of the incoruptible seed , neither are created again : nor become new creatures ; nor have put off the body of sin and death , neither are the servants of righteousness , nor free from sin . but on the contrary , are the servants of sin , and free from righteousness , and are in the corruptible state , and are old creatures , and are not washed , nor purified , as the saints were , as you may read , cor. . . and here is a woful degeneration of the christians now , from what the christians were in the beginning : the christians then were new creatures ; and put off the body of sin , and were washed , and sanctified ; but the christians now , are not so , but the contrary , to wit , unwashed and unsanctified , remaining in the pollutions of the world , and are of the birth which is born of the flesh , and are in the old nature , serving sin and the lusts of their own hearts , and thus are you fallen from that which the true christians possessed ; for being compared to them , you are not agreeable but rather contrary to them in all these things ; and the lord is now come to search you and to try you ; and to all people shall you be discovered , for the lord is now risen to bring all to tryal and to judgement ; and again , herein will the apostacy of the christians appear , in respect of unity and fellowship , for the christians in their beginning while yet the life of god was not darkened amongst them , they were of one heart , and one mind , and one soul as you may read , acts the . . and the lord promised that he would give unto his people one heart and one way : and ezek the . . the lord promised to give his people one heart and a new spirit : which promise the christians received , and they that believed were of one bea rt and there was no lack amongst them , but some sold their possessions , and distributed to them that had need : and they were members of christ ▪ and he was head amongst them , and over them : and they were flesh of his flesh , and bone of his bones , eph. . . . and all the christians were of one faith , eph. . and had unity and fellowship in the life which was made manifest in them ; for they had tasted and handled , and seen , and heard , the word of life , and they had fellowship with the father , and with his son jesus christ . but all ye christians upon earth , how are you degenerated , and how great is your fall in this , for you are not of one heart and mind , nor in unity and fellowship one with another , but are of divers sorts & sects , and are run into many opinions , and devisions , and are of many ways , and minds , and hearts ; divers sorts there are of papists , and divers sorts of 〈◊〉 so called , which are all divided in opinions , and striving , and contending about faith and religion , and the worship of god , and are opposing one another , and putting one another to death , because of a difference in those things ; how great is the difference through many nations amongst christians about those things ? which sheweth that the christians are wofully fallen in respect of unity , and it is manifest such christians have not received the promise of god , as the apostles had ; for now the christians can suffer one another to lack , and to perish , and die and starve for hunger and want : 〈◊〉 in this all ye christians generally how you are fallen ; then in the beginning of christianity , no lack nor want was amongst them ; they that had much , sold it , and gave to them that had none ; but now thousands are oppressed through want , while others have too much ; some are feeding and cloathing excessively with their multitude of dishes , and changes of rayment , while others hath scarce whereon to feed , or to cover their nakedness ; and this manifesteth that you are not members of the body of christ , neither is he head in you , nor amongst you , but you are members of an harlot , and joyned to a h●…rlot , and one with a harlot , for you profess many faiths ; some say they believe christ is given to all , others believes not so ; some say they believe he died for all , others they say , they believe contrary to that ; and thus the one faith which the apostles had , the christians of this generation have lost , and they have lost the one head christ , and hath many heads , every sect hath their head , many heads among the protestants , many heads among the papists , but thus it was not in the beginning of christianity ; therefore you christians are subverted from the true life of christ ; the christians then were of one faith , but now of many ; the christians then had one head christ , but now the christians ( so called ) hath many heads ; the christians then could lay down their life one for another , and were written in the hearts of one another by the spirit of the living god ; but the christians now , are in envy one towards another , and in strife one with another ; the great men doth oppress the poor , and they go to law one with another for earthly things , and one stealing from another , and one hanging another , and murdering one another , and making slaves one of another , and robbing one another , and seeking utterly to destroy one another , and yet such hath the name of christians , amongst whom all this is acted ; but consider how woful is your fall , and how wicked is your degeneration from the life of god , and from the true christian life and unity , which was amongst them in their beginning , then they were of one heart , and of one way , but now divided , and in strife and contention about religion , and the worship of god , and also about earthly things , for which they destroy one 〈◊〉 ▪ and seek so to do ; then they could lay down their life one for another , but now they are taking the life one from another , through wickedness , a woful apostacy , and great night of darkness is upon you ; then none amongst them had lack of any thing , nor none destroyed through wasting any thing upon their lusts , but now thousands perisheth for want , while others hath too much , and are destroying it upon their lusts ; then had the christians one head christ , but now the b●…ast reigns that hath many heads ; then they were of one faith ▪ but now the christians profess many faiths ; then the christians handled , saw , heard and felt , of the word of life in the●… , and they had fellowship with the father and with the son , but now thousands of thousands of christians are without the sence , and feeling , and knowledge of the word of life in them , and walks in darkness and in ignorance , and hath no fellowship with the father nor with the son . behold , behold ye christians , how ye are fallen , and how great is your fall ! a mourning and lamentation may be taken up for you , the garment of righteousness is rent from you , and the beauty of the son of god appears not upon you : 〈◊〉 , alas , what doth it advantage you , to have the name of christians , seeing you are thus wofully degenerate from that love , unity and life , in the fellowship of god , which was among the apostles , who were the first christians , and from whom ye derived the name , but are without the life , as hereby i●… manifest to all the world . again , herein doth the apostacy of christians appear , in respect of holiness and purity of life ; for the christians were of a holy life and conversation , the apostle said , thes. . god hath not called them unto uncleanness , but unto holiness ; and as you may read , tit ▪ . the aged men were to be sober , grave , temperate , sound in the faith , in charity , in patience ; and the aged women likewise , their behaviour was to be as became holiness , and the young women were to be discreet , and chaste , and young men were to be sober minded , and servants were to be obedient to their masters , and to shew good fidelity ; for saith the apostle unto the christians , the grace of god had appeared , teaching them to live soberly , righteously , and godly in this present 〈◊〉 for that end was christ given , that he might redeem them from all iniquity , and purifie unto himself a peculiar people , zealous of good works . now here in short is a description of the true christian life and conversation , which was exhorted to , and no doubt but practiced by the christians , in the dayes when christ was manifest amongst them ; but from this practice are the christians degenerated : for , how are the aged men and women now given to covetousness , and earthly-mindedness , and are pi●…vish , and perverse , and immoderate , and in the works that are evil , shewing that they are not in the apostles doctrine , and not in the christian life , but to it are become dead , bringing forth fruits contrary to the fruits that the aged men and women brought forth in the beginning of christianity , shewing they are not of a holy life and conversation as the christians were , and ought to be ; and also how are the young men , and the young women degenerated from the true christian life , and now are given to wantonness and pleasures of the world , and the lusts which are evil ; following vanity , and pride , and vain glory , and masters , and servants being corrupt in their places , serving themselves one of another , and making a prey one upon another ; and thus all sorts of christians are fallen from the christian life , and holy conversation , and sheweth that they own not the grace of god , which hath appeared to all men to be their teacher , 〈◊〉 the true christians once did , for it is manifest that the christians now ( so called ) hath not denied all ungodliness and worldly lusts , neither doth live soberly , righteously and godly in this present world , as the christians did ; but on the contrary , how , are ye christians fallen from the pure and holy life , abounding in wickedness , and in all ungodliness ▪ how doth pride abound among christians ? how doth lying , swearing , drunkenness and whoredom , and all the works of the flesh abound ; dissimulation , back-biting , envy , wrath , and all that ever c●…n be called evil is abounding amongst ye christians so called ? this shews that your apostacy is great , from that life & conversation which the apostles and churches of christians were in , who had denied all ungodlin●…s and worldly lusts , but generally ye live in all ungodlin●…h and worldly lusts ; judge ye of this back ▪ sliding into which you are fallen ; they were taught to live soberly , righteously , and godly in this present world , but ye live unrighteously and ungodly , and out of the fear of god , and the grace of god is not your teacher as it was theirs ; also you may read how much the apostles exhorted the christians to a holy life and conversation ; the apostle said , cor. . . the temple of god is holy , which temple ye are , speaking to the christians , and he said , eph. . . they were chosen in christ , that they should be holy and without blame before him , in love ; and col. . . they that had been sometimes enemies to god in their minds , were reconciled to present them holy and unblameable in his sight . and pet. . . the apostle exhorted the christians to be holy in all manner of conversation ; and phil. . . the christians witnessed that their conversations were in heaven . now herein doth the fall of christians appear , in respect of their life , and conversation , and walking ; for the christians in the apostles dayes were of a holy life , and exhorted all thereunto , but the christians now , teachers and people , are degenerate in their conversation , and lives in all unrighteousness as i have said ; and the conversation of christians now , being compared with what the christians conversation was then , it is altogether contrary , and sheweth , that though you have the name of christians , ye are not followers of christ , nor led by his spirit , but by the spirit of antichrist . oh , how wofully are you fallen you christians from the life of christ ▪ having a name to live , but are dead ; the lord god is coming against you , to break you to pieces , for you have poluted his name in that you profess to be his people in words , but in works doth deny him . oh remember , remember , from whence you are fallen , and return , least the anger of god consume you from off the earth , for your conversations greatly dishonour the true god ; oh what gluttony and drunkenness is amongst christians ? what pride and vain glory ? what cruelty , envy and murder one against another ? what whoredoms and fornication ? what cozening ? what cheating ? how doth all wickedness abound amongst you , in your lives and 〈◊〉 ; let the lord be witness , and your own consciences be witnesses against you for your abominations ; they that were true christians , who followed christ , lived not in , but were redeemed from such transgressions , but you live in them , and acts them , wherefore be ye witnesses against your selves , that ye are fallen and digressed from the true christian estate . again , herein will you christians appear to be degenerated from true christianity in respect of your ministery ; for the ministers of christ in the 〈◊〉 of christianity they were made ministers by the gift of the holy spirit , which was given to them ; for they were commanded to wait at ierusalem for the promise of the father , and they were not to go forth till they had received power from god by the gift of his holy spirit , and when that was come , they should be witnesses and ministers of christ , acts . and as they were waiting with one accord in one place , the holy ghost fell among them and filled them , and then they began to speak as the spirit gave them utterance , and they went up and down , and testified to the world of what they had heard and seen , acts . . now this was the call of christian ministers , and this was the authority by which they went forth into the world , to wit , the spirit of god poured upon them , and by authority of this onely they went up and down the world , and declared what they had handled , seen and tasted of the word of of life , iohn 〈◊〉 and as every man had received the gift , so they might minister the same one to another , pet. . . and this was the practise of the christian ministers in the beginning of christianity , concerning their call to the minist●…ry . but how is the christians here d●…generated from what the apostles were in , for by another way then this are your ministers made , not by the gift of the holy ghost received from god , neither do the christians now wait for such a thing , to go forth by authority and power thereof , but they are made ministers by natural learning , and education at school , having authority by man , and are ●…pproved of man and not of god , and a man knows who of his children he will make ministers , when they are infants , and thereupon pu●…s him to schools to learn arts and knowledge of earthly things , 〈◊〉 so long time , till he have gained so much knowledge and craft to be approved of such and such men ( and as is 〈◊〉 knowledge , and opportunity serves ; withal , having a grea●… place provided , where there is great store of maintenance ) such a man becomes a minister and a preacher to others , having never received , nor thought to receive the gi●…t of the holy ghost , neither having heard , se●…n , tasted , nor handled any thing of the word of life from g●…d in his own particular ; neither hath he received the gift of christ to be made a minister by : this sheweth greatly your degen●…ration from the true christian spirit ; none then ministers among christian●… ▪ but them who had received the gift by the holy ghost , and power from on high ; but now ministers are made and approved , and sent forth amongst christians , because of natural learning and education , without receiving the gift 〈◊〉 the holy spirit ; and the ministers of christ then spoke 〈◊〉 the spirit gave them utterance , but now ministers studies fo●… what they speak , and reads old authors to gather forth matte●… to preach to the people ; then the christian ministers heard , and tasted , and handled of the word of life in themselves ; but now the ministers hath their knowledge from book●… , and what they have heard and read without them . oh how great is your apostacy ye christians ! and in respect of your ministry , how greatly are you degenerated from the ministry which the christians once had ? be hold & consider this all ye christians upon earth , your ministry is proved not to agree , but rather to be contrary to that ministry which was amongst christians in the purity of christianity , as hereby is manifest ; and you are fallen from the ministry made by the gift of the holy ghost , to a ministry made by natural learning ; consider all ye christians how great is this fall . again , in respect of the maintenance of your ministry , your degeneration doth appear , for the ministers of christ amongst christians , as they were called by the spirit , so they were maintained in the work of their ministry by the free gift of the people , who received their ministry , and they were to give freely , and minister freely , as they had received freely , 〈◊〉 . . . cor. ▪ . the apostle preached the gospel of god 〈◊〉 , and would not make it chargeable to any ▪ . cor. . . and the ministers of christ among christians at that day , went through the world and preached freely the things that they had received from god , and they sought no mans money , nor g●…d , nor apparel , acts . . and saith the apostle , cor. . i seek not yours , but you , and that was their end altogether to bring people to god by their ministry , onely christ did allow , luke . . into whatsoever house they entred that was worthy , they might there abide , eating and drinking such things as were set before them ; and it was the apostles practice sometimes to reap carnal things , where they had sown spiritual things , and it was a small matter that they did so ; yet by a free gift they desired to reap it , and not by force and violence , did they ever obtain any thing . but concerning this ; great is the degeneration of christians in this generation , for now the ministers amongst you christians are maintained by an outward power , through compelling maintenance of tithes and other set wages , from the people , even from them that doth not receive their ministry , and they do not preach freely , but makes their preaching chargeable to whole nations , and the maintaining of christian ministers is become a burthen to whole nations , and great oppressions upon the poor ; and now the ministers seeks mens mony ; and gold ; and it doth not appear that they only seek a people to god , but on the contrary they seek peoples mony to themselves ; and it doth not sa●… the ministers now to eat & drink such things that is set before them in a house that is worthy , but they must have so much a year , and so much a sermon , and so much from every particular man of his parish be they worthy or unworthy ; to the value , of . or l. by the year ; whereby poor people are greatly oppressed ; and they will reap carnal things by force and violence ; from them to whom they sow no spiritual things ; for they are suing at law , and putting in prison , and distraining peoples goods by force and cruelty , to maintain them and their familes in pride and idleness , which things the christian ministers formerly in the dayes of the apostles never did ; but were often under great sufferings , in 〈◊〉 often , and in cold and nakedness often : labouring with their hands ; . cor. . . wherefore ye christians , behold how you are fallen and how your ministry is degenerated both in its call & in its maintenance , being diverted 〈◊〉 contrary to what the christian ministry was once ; behold i say how you are fallen : and your ministry quite subverted , from what the ministry was in the dayes of the apostles ; then the maintenance of ministers was by a free gift from them that received their ministry , and they would not make their ministry chargeable to any , but now the maintenance of ministers is by force and cruelty , and great oppression of many people , and their preaching is chargeable to many nations ; then they sought no man gold nor mony , nor sought ●…ot riches from the people , but onely sought the people to god ; but now mens m●…ney and riches are sought and taken ●…rom them by violence , without regard of seēking people , or bringing people to god ▪ then to eat and drink ( in a house that was worthy ) such thing●… as were set before them , and to reap carnal things , as meat , and drink , and necessaries , by a free gift , from them that received their ministry , thi●… was a sufficient maintenance for the christian ministers , but now so many hundred pounds by the year , to maintain themselves and their families in pride and idleness , and to reap it by compulsion and injustice from poor people ; in this manner are the christian ministers now maintained , which i●… mani●…est to be quite contrary to the practice of christian ministers in the apostles dayes . behold your fall ye christians , and how you are degenerated ; the lord is come to try you , and to search you , y●…u are weighed and are found too light , you are measured and are found wanting ; what the christians were once in their purity , you are no●… in many things , but the contrary , which sheweth that you have the name of christians 〈◊〉 ●…y tradition , but are without the life , and being paralel●…'d with the christians who truly followed christ , you are no whit equal to them in any thing , but wholly contrary in all things , shewing you follow another spirit , then they who were followers of the spirit of christ , so 〈◊〉 to the whole world , that you are degenerate out of christ the true vine , and are branches in a degenerate stock , which brings fr●…it forth through you , which honours not god , but grieves his pure spirit , and be ye witnesses against your selves , that you are fallen and degenerate from that life and practice which was amongst the apostles and christians , again , as concerning your worship , which is now practiced amongst you christians through the world ; herein also will your apostacy greatly appear , for the worship of the christians was one , and guided by one spirit , and was in the spirit and in the truth , saith christ , iohn ▪ concerning the worship of christians , god is a spirit , and they that worship him , must worship him in spirit and in truth , and saith the apostle , we are the circumcision that worship god in spirit , and rejoyces in christ iesus , and hath no confidence in the flesh , phil. . . and these were christians , and also , rom ▪ . they worshipped god not in the oldness of the letter , but in the newness of the spirit , and the spirit guided them in all thing●… , and was their teacher in all their worship ; for the spirit taught them to pray , and they prayed in the spirit , and they knew not 〈◊〉 they should pray for as they ought , but the spirit made interc●…ssion for them , rom. . . and the christians were exhorted to pray in the holy ghost , jud ▪ . and the preaching of christians , it was in the spirit , and by the teachings of the spirit ; for they preached as the spirit gave them utterance , acts . and philip was led by the spirit , and the spirit of the lord moved philip to go and preach to the eunuch , acts . and the apostles went up and down , as they were moved and led by the spirit , and preached and prayed in what place , and at what time and season as the spirit moved them , and gave them utterance ; sometime in the fields , and sometime in houses , this was the practice of the christians in their preaching and praying ; and also the apostle said , i will pray with the spirit , and with understanding , and i will sing with the spirit , and with understanding ; and he exhorted the christians to 〈◊〉 in psalms and spiritual songs , singing to the lord , and making melody in their hearts to him , eph. . . n●…w this is the ●…mony concerning what the worship of christians was , its manifest that it was in the spirit , and by the teaching●… of 〈◊〉 spirit , their preaching , praying and singing , were in the 〈◊〉 ▪ taught and exercised therein by the spirit which they had received from god . but now the worship of christians at this day , is not agreeable to this , but being laid to the line of judgement , is proproved contrary ; for first the christians now are divided in their worship , and hath many forms of worship , some worshipping after one manner , and others after another , so that amongst the christians there are divers forms of worshipping , and they are striving and contending about their worship , every one praising their own form , and striving one against anothers form of worship ; and this sheweth that the christians now are not guided nor exercised by the own spirit of god , in their worship ; and this shews that the christians now are degenerated from the true worship of god in spirit , which once the christians worship stood in ; for then the worship of christians was one , and in one spirit , but now the worship of christians are many and divers , and divided one from another , and they are not in unity in their worship , but in stri●…e and division ; and herein you are apostatized from the 〈◊〉 of christianity , and its manifest that the worship of christians now , is not in the spirit and in the truth , but in vain traditions , learned in natural knowledge by people that are no●… converted unto god , and any part of the worship which is now practised amongst christians , whether amongst papists of any ●…ort , or amongst protestants of any sort ; i say every part of the worship now practised amongst christians through the world , may be taught unto , and learned of , and exercised in , by a man that knows not god , neither is in the truth , nor converted to the truth ; neither hath the spirit of god guiding nor leading of him ; and i say , that which may be done or practised by a man that is not in the spirit , nor in the truth , nor is yet converted to the knowledge of god , nor is not in any measure guided by the spirit of god , is no●… the worship of the true god which is in the spirit and truth ; but as i have said , any part of the worship now practised amongst christians , may be done and practised by a man that is 〈◊〉 of the spirit , and out of the truth , and unconverted to the knowledge of god ; and therefore the worship now practised amongst christians , is not the true worship of the true god , which is in the spirit and in the truth , and which cannot be practised without it . many more things might be said , as to prove the worship of christians n●…w , as practised by them , is not the true worship of the true god ; but this is true which i have said , that which is practised without the spirit of god , is not the true worship of god , which must be in the spirit , and cannot be practised without it ; but such is the worship of christians , for the christians now generally prayeth , some after one form , and some after another , in their own wills and times , and knoweth not the movings of the spirit of the father thereunto , nor guiding them therein , but in such a manner as they set unto themselves , or as the custom of the country instructs therein , and knows not the 〈◊〉 of the spirit of the father in them , nor knows ●…ot the praying in the holy ghost ; and as for the preaching of christians , it is not now practised as the christians of old practised it , nor by the same spirit ▪ now they study for what they speak , and gathers out of the scriptures , some having it written in a book what they will preach to the people , and this is not to preach as the spirit gives them utterance , neither 〈◊〉 〈◊〉 from the teaching or moving of the spirit of god , but by humane art , and humane 〈◊〉 , knowing before hand , 〈◊〉 , and how much to speak , so much as they have collected in their thoughts from such a verse , and how long to preach , til a glass be run , & knows what to have for preaching ; a●…d this , and such like is the manner of the preaching now 〈◊〉 christians , which hath no savour in it of gods spiri●… ▪ o●… of the teachings or leadings of gods spirit in it , but altogether contrary , to wit , this practise savours of idolatry , and of vain traditions and superstitions . and in short , this practice of preaching amongst the christians now is not in the same manner , neither by the same spirit , nor for the same end as the preaching of the christians was in the dayes of the apostles , which sheweth that the christians now , are apostatized and greatly degenerated from what the christians were then : for again the christian ministers now doth not go as they were moved of the lord up and down from countrey to countrey to convert people to god , as the christian ministers did then : but inquires for places of great maintenance , where there is great store of tithes and set wages ; and if they can , there they settle themselves , and preaches in manner as i have said ; and this practice savours nothing of the teachings of the spirit of god , nor of the movings of that spirit , whereby the christian ministers of old were guided , which sheweth that the christiam ministers now are in the apostacy , and in the degeneration from god , and from what the christian ministers were then . and as concerning the practice of singing now amongst christians , it is not in the spirit , nor with a good understanding , but in a vain form , and tradition , and not in the spirit of the lord ; for now the christians many of them in a form sings the conditions of others ; as davids prayers , and praises , and troubles , and afflictions ; when as themselves are in a condition quite contrary to what david was , and so singeth that which unto themselves is false , as being out of that condition of which they sing , and this is not singing with the spirit , neither is it to sing spiritual songs ▪ and others of christians have another manner of singing ; 〈◊〉 which singing of christians now hath no ●…avour of the teachings of gods spirit in it , neither is it according , 〈◊〉 by 〈◊〉 ●…e spirit , as the singing of the christians once 〈◊〉 a woful apostacy is fallen among you , ye christians through the world , and you are fallen , you are fallen from the life of christ , and from the true practice of christianity . 〈◊〉 the first christians were in , then their praying was in the spirit , and in the holy ghost , but now without the spirit , in forms and traditions ; their preaching then was as the spirit led them , and as it gave them utterance , but now by humane learning and policy , a●… such a place for so much a y●…ar , an hour by a 〈◊〉 ▪ what they have gathered by 〈◊〉 upon 〈◊〉 m●…ns wolks ; 〈◊〉 the singing of christians was in the spirit ▪ and their whole worship was spiritual , in the spirit and in the truth , but the singing of christians now , and all their worship , is in vain traditions , exercised without the leadings and movings of the spirit of god ; then the worship of christians was one , and by one spirit , now it is divers , and in division , & in many contrary spirits . alas , oh ye christians , consider how 〈◊〉 is your fall , and how woful your degeneration , in respect of your worship , fallen greatly from the teaching of the spirit of god , in your praying , in your preaching , and in your singing , to follow humane learning , and worldly policy , and vain traditions , the customs of the country , and your own imaginations , in your praying , preaching , and singing , as i have proved unto you : oh consider how great is your apostacy from the true life of true christianity , greatly do you erre from the pure way , wherein the true christians walked , and being truly paralel'd with them , and measured with the spirit of true judgement ; you are sound not equall to them in any measure , but rather contrary altogether , shewing you are guided by another spirit then once the christians were , & that you follow another teacher then once they did , your practices doth make it manifest , which are contrary , and not according to what the practice of the christians once were , is not my judgement just upon you ? have you not lost that , and are departed from it which gave the name of christian , and so hath the name without the thing ? a profession of christianity , but no true title therein ; but having lost that which gave the true title to the name : so 〈◊〉 this is your state , and this is your condition generally ye christians through the world ; a name you have of christianity , but to the true life therof , in every particular , are you dead . and now all ye christians upon earth , behold , behold , how you are fallen and degenerated in all these things and many more , which might be named , fallen i say from the true christian life and practice , wherein the christians once were , shewing fully to all the world , that the spirit of christ doth not now guide ye christians , but another spirit , which brings forth through you other works and fruits , and of another nature then what the christians once brought forth and being compared with them , you are no whit equal , in the very way and means whereby you are made christians , you differ from them , and in all your practices , and in life and conversation you are contrary to them , and in respect of your worship and ministry , in every part thereof , are you altogether contrary unto what the christians once were ▪ yea , in your very apparel you shew a degeneration from the true life and practice in christianity ; for the apostle exhorted the christians to adorn themselves in modest apparel , with shamefac'dness and sobriety , not with broidred hair , or gold , or pearls , or costly array , tim. . . and the christians were there exhorted , that their adorning should not be the outward plaiting of the hair ▪ or of wearing of gold , or putting on of apparel . but now amongst ye christians , is a practice found quite contrary ; what vanity and excess is in your apparel , striving to excel one another in pride and vain glory , in your gold , and silver and costly array , spending the creation of god to satisfie their lust●…ul minds ; shewing another spirit then was amongst the christians of old , whose words and name ye profess , but are degenerated from the life , in things of greater and less moment . alas , alas , oh wo is me for you ! how is my spirit 〈◊〉 oppressed in the remembrance of your woful fall ? what shall ●… say unto you but this ? you are revolted and gone away backward from the way of life , and you have altogether forgotten god , and are degenerated from christ the living vine , & the anger of the lord is now greatly kindled 〈◊〉 you , to consume you , and to confound you , because you are revolted and turned aside from the pure and perfect way of god , which once was manifest amongst christians , and your back sliding and apostacy is truly compared to that of the iews , who did retain the name of the people of god , 〈◊〉 they were turned aside from his commandements , even 〈◊〉 you do retain the name of christians , though you are departed from christ ; for the iews had seen and known much of the power and presence , and hand of the lord , in many 〈◊〉 victories and deliverances , and the lord had chosen them above any other people at that day , to place his name 〈◊〉 them , and amongst them ; and yet after all that , they forgot 〈◊〉 wondrous works , and rebelled against him , and became 〈◊〉 and hard-hearted people , much more then any other besides them , and they would not be instructed , nor reclaimed by the voice of the prophets , but smote them , and slew them , and when christ their saviour came , they would not receive him , nor walk in his wayes , but crucified him , saying , they would not have that man to reign over them . and to this in every particular , are the christians now found equal , and agreeing with back-sliding israel , for much of the hand and power of the lord was the christians made partakers of , and the lord wrought great deliverances for them , when they were few in number , and under heavie yokes and bondage , through persecution and cruel dealing ▪ 〈◊〉 then the lord was with them , and increased them greatlie in number , and gave them victorie in a great measure over all their enemies ; but now are they revolted even as the iews , and have forgotten god , and greatly rebelled a●… him , and have turned his love to their lusts , abusing his loving kindness , and are become a 〈◊〉 , and a hard-hearted people as ever were the iews , and now you will not be instructed nor reclaimed from the error of your wayes , but abounds in all manner of unrighteousness , and will not 〈◊〉 to the voice of the lord , nor return to him , but are 〈◊〉 〈◊〉 〈◊〉 people , and will not return unto him from whom you are fallen , but hates the light which christ hath lightened you withal , neither will have christ to raign over you , 〈◊〉 〈◊〉 the life as the iews did . and as the sacrifices and oblations , the sabboth-keeping of the iews , and all the works of righteousness , were abomination to the lord after they were departed from him , even their very practice of those things which god had once commanded them to perform , became a burden to the lord , and 〈◊〉 soul could not away with them , even their new moons and sabboths , his soul hated , isa. . and all their sacrifices were as if they cut off a dogs neck , and their oblations as if they offered swines blood , and their burning incense , as if they blessed an idol , isa. . i say , the very practice of the iews , after they were revolted , and become disobedient children , in those very things , which god had commanded them to do and practice , and which once the lord accepted the doing of by his people , yet after they were turned aside from the leading of his spirit , the practice of the very same works were hateful in the sight of the lord , when they performed works of righteousness to him , and yet their hearts went after their covetousness , and then , their practicing of that which god had once commanded to be done , their doing of it was idolatry , and was a burden to the lords soul , and their righteousness , and all their practices therein , were as filthy rags , even loathsom in his presence , when their fear towards him was taught by the precepts of men , and they had lost that pure fear which once was taught them of god , but they were gone from his fear , which should have kept their hearts clean ; and their hearts were defiled and polluted , and therefore not any of their performances to him could be accepted , but were altogether become an abomination . and even thus is it at this day , as concerning the sacrifices and performances of christians , being as i have said , and made manifest , departed from the lord , and from the spirit of christ ; all their prayings , and preachings , and singings , their baptisms , and breakings of bread , and even all that which you perform as unto god , as the worship of him ; is not accepted , but abomination unto him ; and his soul is ●…thened with all these things , you not being led with the spirit of christ ; and even your practicing of these things , which the saints and christians once practised , and were accepted of the lord in so doing , while they were led by the spirit of christ ▪ i say the very practice of those things now , by the christians being degenerated , is become idolatry and abomination to the lord ; and this i declare in the fear and presence of the lord , even all your praying , and preachings , and profession , all your sabboth ▪ keeping , and set dayes of humiliation , and even all your practices of religion , which you do and perform is idolatry , and a burden to the lords soul , in the state that now you stand , not being led with the spirit of christ , but being from it departed , and your works not brought forth by it , but by another spirit . and now saith the lord unto you christians , ( who are degenerated from the spirit of christ ) to what purpose is your preaching , praying and singing , they are a vexation and a burden to the righteous soul , and the lord hath no delight therein ; away with it , away with it , your profession & practices stinks in the nostrils of the lord ; all your baptisms , & your sacraments , which ye perform in a vain tradition , and not by the spirit of the lord , they are hateful in his sight , away with them , away with them , they shall crumble to the dust , and immediate desolation in one day ; the lord will break them down , and never build them up again ; your preaching by a glass for so much a sermon , or so much a year , what you have gathered out of books , and studied for from other mens words , down with it , down with it , it is an abomination to the lord ; and your ministrie which is made and sent forth at schools , and by natural learning , through the attainment of such arts and sciences , and being approved of such and such men , and sent forth to such and such a parish , to have so much money by the year for preaching what hath been studied for , and not by the gift of the holie ghost ; away with this ministrie , away with it , it s a mocking of god , and a deceiving of souls , the lord will confound it , and bring it to destruction , and your singing of the saints words in rime and meeter , and their conditions , which your selves never knew ; this is abomination to the lord , & a practice which his soul hates , away with it , the lord is risen to confound it ; away with al your worship , which is not in the spirit nor in the truth , but in vain traditions of men , practised by you in a vain form , and not in the power of god , the lord will bring it down to the ground , and re●… , and establish his own worship , which is in spirit and in truth ; and he will give , and hath given his ministrie again by the gift of the holy ghost , which hath been lost for many ages , while this night of apostacie hath overspread the world , and the lord shall no longer be worshipped in vain traditions of men , but his people shall be restored and renewed , to worship him in spirit and truth ; and the christian life shall again be brought forth , and the spirit of christ shall be the leader and teacher of his people ; and now the day of the lords visitation is again revived , for to gather his people , and to restore them again to his perfect way and worship . therefore hearken and behold ye christians , this is the testimony of the lord concerning you ; you have been fallen and degenerated from the life of righteousnesse , and from the true way and worship of the true god ; and you have long been slumberi●…g and sleeping in this long night of darkness ▪ which overshadowed you , and darkened that glorious appearance of the son of god , which once shined upon the christians , and in blindenesse and darknesse have you walked for many ages , and your worship hath been superscribed to the unknown god ; and wofully have you been wallowing in unclean paths , and you have erred , you have erred from the life of christ , and from his spirit , and you have gone from your husband , and followed other lovers , and you have been drenched in iniquity , & altogether polluted by transgression , and the state in which you now stand , is a state separated from god ; a state of great ignorance and darkness , and a state of hainous rebellion against god , whose soul and spirit is greatly oppressed & grieved because of your degeneration ; who is become more ignorant of god then the ox is of his owner , or the asse of his masters crib , and even the very same vision 〈◊〉 seen concerning you , as the prophet saw concerning israel ; therefore here oh heavens , and give ear oh earth , for the lord doth speak unto you christians ; i have nourished and brought up children , and they have rebelled against me ; and the ox knows his owners , and the asse his masters crib , but the christians doth not know , the people doth not consider . ah sinful nation , a people laden with iniquity , a seed of evel doers , children that are corrupted , that have forsaken the right way , and provoketh the living god to anger , and ye are gone away backward , the whole head is sick , the whole heart is 〈◊〉 , and from the sole of the foot even unto the head there is no soundnesse , but your conditions are wounds and bruis●… ▪ and putrifying sores ; you are not closed , neither bound up , neither mollified with ointment , and your country is desolate and your cities is burnt with fire ; your land strangers devo●… it in your presence , and it is desolate and overthrown by strangers ; and but that the lord of hosts hath left us a small 〈◊〉 , even a seed , ye christians would have been as so●… ; if any man have an ear to hear , let him hear ; this vision is as true unto you christians throughout all the world , 〈◊〉 ever it was unto the seed of the jews ; this is your state , and this is your condition ; and thus ye stand in the sight of the lord , though in your beginning ( in the beginning of christianity i mean ) the lord brought up the christians and nourished them by his living word , and with his word hee cherished them , and they grew unto a goodly state , and were 〈◊〉 in christ ▪ col. . . and they were come to the spirits 〈◊〉 〈◊〉 men made perfect , and unto mount sion the city of the living god , the heavenly ierusalem , and to an innumer able company of angels , to the general assembly and church of the first-born , which are written in heaven , and to god the iudge of all , heb. . , . . to this state were the christians nourished and brought up , in the dayes when they were first brought forth , when they were begotten and born again of the immortal word that abides for ●…ever , and they were sanctified , and purified , and made clean ; unto this were they nourished and brought up out of darknesse , and from under the shaddow of death ; but notwithstanding this , the christians now have rebelled against the lord , and doth rebel against him ; and though he hath been unto them as an owner to the ox , and as a crib to the asse , even as thus hath the lord been unto the christians , yet they know it not , neither doth the christians consider , but is indeed grown sinful , and laden with iniquity , and the seed of evil doers brings forth its fruit through christians , being become children that are corrupters , having forsaken the lord and his way , which was made manifest in the dayes of the apostles , and the lord is greatly provoked , for the christians are gone backward from what they were in their beginning , as i have fully made manifest , and this vision of the lord is unto you , all ye christians , even as a tree that is of the most precious seed , and the most noble vine that is planted in a good soil , that is digged and dressed , and grown to a goodly stature ; and bringing forth some acceptable fruit unto the good husbandman for a season ; yet this tree becomes blasted by an unwholesom air , and becomes degenerate from its vertue and property , and nature , and becomes a wilde vine , and a plant of great disgrace , ceasing to bring forth any good fruit , and becomes fruitful in all evil , and the labour of the good husbandman is ●…ost ; for while he looks for good fruit , nothing appears , but fruit of an evil taste , which is altogether loathsome unto the good husbandman . this parable is unto you christians , and this is your state , and your condition ; therefore behold what shall the lord do unto this tree ; shall he not cut it down to the ground and cast it into the purging fire , shall he not lay his ax to the root , and cause all its branches utterly to wither , and cause it to cease in being , even as it hath ceased in bringing forth fruit ? shall not the good husbandman destroy this tree with all its corrupt fruit , and shall not his own hand accomplish the purpose of his own heart ? this tree shall be fuel for this fire of his anger , he will pluck it up and not plant it again , because it is degenerated . g●…e car all ye christians to the testimony which is concerning you , you are fallen , you are fallen , and being compared to what the christians were , you are no whit equal ; but a●… diverted in all your practices , from that spirit which led the apostles and christian churches ; and your works shew another spirit then the spirit of jesus : wherefore great i●… your fall , and to be lamented , and though you have the name of christians , yet you want the life . the end . an objection . but whereas it may be objected by some and said , seeing the state of christianity is thus discovered what it was i●… its beginning and purity , and what it now is in its degeneration ; and seeing the present state of christians is thus condemned , what do i believe concerning the state of christianity to come ? what shall succeed this present degeneration ? and may it be expected that ever christianity shall be restored to that state of purity as it was in its beginning ? and whether may people expect to come into the same life again , and to know the same power , and worship , and unity , which was amongst the apostles and first christians churches ? and whether do i judge that ever the ministry can be again received by the gift of the holy spirit onely , without natural learning and languages ? and whether the same spirit is to be waited for and received ? and whether the same anointing can be known in this age , or any age to come , as it was in and among the apostles and christians , before the apostacy and degeneration . answer . to all this i answer , and do say , that the present state of christianity is woful , and to be condemned of the lord , as being degenerated from his life , power and spirit , whereby all hearts are darkened , and all minds estranged from the covenant of life and peace , and from the sence and feeling of the life of god : and now in all the wayes , and worships , and practices of christians they are fallen and degenerated from that life in which the christians once were ; and the beast hath raigned over all for many ages , and because of his power , and greatness , and dominion , who hath been able to make war with him ; he hath killed the saints , and hath subjected all nations under his power , and every nation hath received the mark of the beast , and born his image for generations , and all flesh hath s●…ggered , and hath been made drunk with the ●…up of fornication , that hath been i●… the hand of the whore who hath set upon this beast , who hath caused both small and great to worship him , and all that would not , he hath had power to kill them ; and this government hath ruled over the whole christendom , and the worship practised hath been but the worship of the beast , while people have been erred from the spirit of christ , and not guided by it onely ; and people hath been compelled to worship by laws of men , they have been compelled to sprinkle their infants , and they have been compelled to go to steeple houses , and compelled to keep a sabboth , and compelled to hire priests , and to pay them wages against their wills , and all this compelling by an outward power , hath not been the worship of god , but savoured altogether of the worship of the beast ; for you may read , rev. . , , , . how the beast caused all , both small and great to worship him , and all that would not worship him by his power , he hath had power to kill them ; and all compelling and causing to worship by an outward power , is the worship of the beast , for christ nor his apostles never caused any to worship god by an outward power ; for while christianity kept its purity and authority , they begot people to god , and to worship him , by the word of god , and by the power of the spirit ; and they did not bring any into their sect , nor to worship with them by an outward law and authority ; for that is in the government of the beast , it was he that first caused both small and great to conform to his worship , and it is his power that upholds it , and maintains it unto this day . but now the seed of god is arising , which is able to make war with the beast , and his kingdome , and his worship shall be thrown down to the ground , and all this causing and compelling to worship , causing to keep a day , and causing to hire teachers to maintain them ; and this causing to go to steeple-houses , and to maintain them , and all this causing to pay tythes , it shall all fall to the ground , and be beat down by the 〈◊〉 of god , which is a rising , and it shall be no more found among true christians , nor the beast shall not be worshipped , 〈◊〉 his authority any more of force ; for the day of the lord hath now appeared , and the light is sprung forth which hath made all things manifest , and now the difference is known between the worship of the beast , and the worship of the true god : and concerning the state of christianity to come , this i ●…new & believe , a glorious restauration thereof shall appear throughout the whole christendom , & christianity shall again be restored to its former purity , and christians shall , and may receive the same spirit , from which the christians hath been degenerated ; and the same life , the same power , and the same worship and unity shall be revived amongst christians in the restoration ; even the same that was in the beginning before the apostacy , and the glory of god shall again appeare among his people , and they shall again worship him in spirit and in truth onely , as they did before the apostacy , and all this traditionall worship , and false imitations which hath been set up since the apostles dayes , shall be overthrown and confounded ; the lord is risen and will dash down and overthrow all this idolatry now practised amongst christians . and a great shaking and counfounding shall suddenly come among christians ; for the lord will break down that which hath been builded because it is polluted ; and he will pluck ●…p that which hath been planted , because it is defiled ; and a mighty work will the lord work in the earth , the kingdoms of this world will he change into the kingdoms of christ , and christ shall reigne in and among his people , and his spirit shall be the teacher and leader of his people , and all false ●…chers will the lord confound and consume ; all these hirelings , who go for gifts and rewards , and all this manner of preaching and teaching , which are come up since the apostles dayes ; all this preaching which they study for , and by a 〈◊〉 , and for so much money a year , all this shall be tumbled down into the pit ; gods vengeance shall come upon it all , and the annoynting shall be received , and it shall dwell in people , as it did in the apostles ; and the people shall need no other teacher but as that annointing teacheth all things , and for this spirit and annointing , all that feare god may wa●… to receive it in this present age ; which spirit brings into the same unity and life , into the same worship and fellowship that was amongst christians in the beginning before the apostacy ; and this state may christians be restored to , and for this state all that fear god and love him are to wait , for this shall come to passe in the world . and as concerning the ministry , i know and do believe it may be , and is received again as the apostles and christian ministers first received it , to wit , by the eternall spirit and gift thereof , through the revelation of christ jesus in them ▪ and such may and doth preach the gospel freely , as they doe receive it freely , and without naturall learning and languages . for by that can none be made ministers of christ , nor by any thing without the gift of the holy spirit , and christs ministry shall again be received thereby ; this i believe : and all this ministry made and sent forth by naturall learning , and without the gift of the holy spirit , the lord will confound it in this age ; for this is come up since the apostles dayes , to make ministers by naturall learning , and it stands in the apostacy from the life , and spirit of christ , and its call , and work , and maintenance , savours not of the kingdome of christ , and the lord will bring it downe , and the gift of his ministry will he restore by his spirit ; and this is , and shall come to passe , and it may be waited for in this present age ; and the lord will restore his ministry as in the beginning , and his work shall be glorious ; for many there are , is , and shall be converted to god , and brought out of the degeneration , and to that shall people come which all christendom hath been apostatized from , and shall receive the same spirit , and the same annointing which was amongst the christian churches ; and life and immortality shall again be brought to light through the gospel , which hath been hid for ages while darkness hath been over the minds of people ; and i say and testifie before all the world , that christianity shall be restored to its former state ; life shall spring forth , and truth shall be increased , and faith shall waxe strong , even the same 〈◊〉 that the apostles had , which gave them victory over all the world which shall again give people the same victory ; and this shall be known in the earth : for the marriage of the lamb shall come , and all his people shall be joyned unto him , and they shall be one way , and one worship , and one teacher , and every man shall fit under christs vine , and none shall make afraid : yea , and more then a vine shall he be known ●…d more then a door , and more then a shepheard shall he be known to be to his people , and greater then a rock shall he be witnessed to be , and more then a teacher in the wildernesse . if any man have eares to hear , let him hear : more and greater is he becoming to his people , then is lawfull yet to utter : eye hath not seen , nor it hath not entred into the heart of man , but it is revealed to us by his spirit ; the joyfull day is approaching , the lambs wife is making her selfe ready , the wedding garment is putting on ; and all that which is polluted is to be done away ; and blessed is he that cometh to the marriage of the lamb , that he may become one spirit with the creator ; here is glory and rejoycing for ever , when this is known , that the wife hath not power over her owne body , but the husband , nor the husband hath power over his owne body , but the wife . where this is known , death is swallowed up of life , and 〈◊〉 is overcome of righteousnesse , and the inheritance of life eternall comes to be possessed , and death and hell is cast into the lake , and he which hath deceived , can deceive no more ; and blessed is the eye that seeth this , and the heart that understands . wherefore all ye christians upon earth , awake , awake , and put away your whoredoms , cast off your idolatries , and strip you , and make you clean of all your adultries ; drink no longer of the cup of fornications , nor eat no longer of the abominable flesh ; nor wear no longer your garments of unrighteousness , but strip ye , strip ye , make ye bare , all your old garments must be put off before you can appear before the lord . a great work will the lord work amongst you , he will ●…ake and overthrow all your altars , images , and idols which you have set up and worshipped ; the lord hath uttered 〈◊〉 voice , the beast that hath many heads , and many horns , 〈◊〉 tremble , 〈◊〉 one head and one horn onely shall be exalted , and the government shall be set up , of whose increase there shall be no end ; and people shall be brought into that , and they shall go forth no more , for who comes to this , time is no longer , and the kingdom and government is delivered to the father , and he is become all in all . and all that ever comes to know these things , must first come to the light of the lamb in them , with which every man is lightned that cometh into the world , and all that ever knows these things , must first be brought to the principle of god in them , which they have trangressed against ▪ and all that owns the light of christ , and walks in it , shall come to know these things , which to know and be in them , is eternal life . therefore all ye christians , come to the light which christ hath lightned you withal , and that will let you see the government of satan , and of sin and death , which hath been ruling in you , and the light will teach you to war against it , till it be subdued , the light will discover unto you that nature , in which the kingdom of satan bears rule , it will 〈◊〉 you see the devil , who is the prince of darkness , who is the adversary of god ; who is out of the truth , and he has dra●… all people out of the truth ; but if you love the light of christ in you , it will teach you to war against him , and against all that , that 's out of the truth ; for all that is of satans kingdom , that is out of the truth , and must be destroyed by the coming of the kingdom of christ ; whose coming is in the light , which christ hath lightned every man withal , who comes to destroy the devil , and his kingdom , and all his works ; so to the light must all minds be turned , which will reveal the kingdom of the man of sin , and consume 〈◊〉 the appearance of christ is light , and christ is the light of israel , which is as a fire , to consume all fruitless trees , which cumbers the ground , which the lord will consume by the brightness of his coming : and now is the man of sin revealed , even in the heart of christians so called , and he hath long shewed himself to be god , but now the lord will bring him down ; for antichrist has ruled for many ages , and the lord of life has been crucified in spiritual sodom ; but sodom shall be consumed by fire , and the lord will avenge himself of all his enemies , and all people and nations shall know there is a god , who executes justice and true judgement , who is a god near at hand to reward his people with everlasting life , and to give unto his enemies judgement and condemnation . the end . to the flock of christ every where to be read in their assemblies. fox, george, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) to the flock of christ every where to be read in their assemblies. fox, george, - . sheet ([ ] p.) printed for benjamin clark in george-yard in lombard-street, bookseller, london : . reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion to the flock of christ , every where to be read in their assemblies . grace , mercy and peace be multiplied among you all from god the father , and the lord jesus christ who is the fountain of all : and god who hath called you by his grace , and gathered you to be a people by his power and spirit to his son christ jesus , your holy heavenly spiritual head , life , rock , and foundation . now that you may all walk in christ jesus and abide in him your vine , and in him you will all bring forth heavenly fruit , to the praise and glory of god. christ saies , in me ye have peace , in the world ye have trouble ; and therefore keep out of the spirit of the world ; let not the spirit of the world come into you ; for if ye do , ye go into trouble both inwardly and outwardly . but if ye keep in christ , who is not of the world , you keep in your heavenly peace and region : for he that hath the son of god , he hath life ; and therefore keep in the life in christ : and he that hath not the son of god , is in old adam in death without life . and without me ( saies christ ) ye can do nothing : without his grace , his light , his truth , his gospel , his power , his spirit , his faith , ye can do nothing : and if christ be not in you , you are reprobates : and if he be in you , and you in him , you are in your election , and in the seed , in which all nations are blest . and therefore my friends and brethren , both males and females , keep and walk in the seed in which all nations are blest , which bruises the head of the serpent , and destroys the devil and his works , which brought misery and the curse upon all nations . so that in this holy seed you all may be the children of the kingdom of god that stands in righteousness and power , and joy in the holy ghost ; i say , in the righteousness of christ before unrighteousness was ; and in the power of god , before the power of satan and dragon was ; and in the peace of god , that passes all the vnderstanding of the world , and was before the god of the world was ; and in the holy ghost , which was before the unclean ghost got into man and woman . and so that you may all come to walk in the new covenant of light which was before the prince of darkness was , and life , that is over death , and before death was . here in this you will know your heavenly region to walk in , which will keep you out of all the worlds unruly waies and actions , and ungracious words and languages , that all your words be season'd with the grace of god , that hath brought your salvation , that you may edifie the hearers , and your conversation may be in heaven . and keep in the cross of christ the power of god , that keeps you crucified to the world , that is , dead to the world ; and the world dead and crucified to you . for if you do not keep in this power of god , which was afore the world and its god was , to keep you crucified to the world , but let in the spirit of the world , you let in his god which will crucifie the good in you , and you come to crucifie to your selves the son of god afresh , and put him to open shame . therefore keep that killed and crucified with the power of god , the cross of christ , which did and would crucifie the just and then you keep alive in the power of god , and alive in christ jesus , and he is alive in you and you in him . and now , all friends and brethren , that your meekness , your temperance , and your gentleness and sobriety , and tenderness and moderation may appear to all men , that your light may so shine that they my see your good works , and glorifie your father which is in heaven . and ye being the salt of the earth , you will make all savoury : therefore take heed of losing your salt , lest you be trodden under the feet of men. and keep out of the restless , discontented , disquieted spirit of the world about the government : for you know it has been alwaies our way to seek the good of all , and to live peacably under the government , and to seek their eternal good peace and happiness in the lord christ jesus : and to lay our innocent sufferings before them who have suffered as lambs and sheep , and made no resistance ; but have prayed for them that persecuted us and despitefully used us ; and hated us , according to the command of christ . month , day , . g. fox . epistle of peter , c. . for ye were as sheep gone astray , but are now returned unto the shephard and bishop of your souls . for even hitherto ye are called : because christ hath suffered for us , leaving us an example , that ye should follow his steps , who did no sin , neither was guile found in his mouth . who when he was reviled , reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously . and he that will love life and see good daies , let him refrain his tongue from speaking evil , and his lips that he speak no guile . london , printed for benjamin clark in george-yard in lombard-street , bookseller , . a second vindication of the reasonableness of christianity, &c, by the author of the reasonableness of christinaity, &c. locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a second vindication of the reasonableness of christianity, &c, by the author of the reasonableness of christinaity, &c. locke, john, - . [ ], p. printed for a. and j. churchill... and edward castle ..., london : . attributed to locke by wing and nuc pre- imprints. "occasioned by john edward's the socinian creed which was a reply to locke's reasonableness of christianity"--nuc pre- imprints. imperfect: stained, with print show-through. errata: p. [ ]. reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng edwards, john, - . -- socinianism unmask'd. apologetics -- early works to . apologetics -- history -- th century. church history -- th century. christianity -- early works to . philosophy and religion. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - aptara rekeyed and resubmitted - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a second vindication of the reasonableness of christianity , &c. by the author of the reasonableness of christianity , &c. london , printed for a. and i. churchill , at the black swan in pater-noster-row , and edward castle , next scotland-yard-gate , by white-hall , . preface to the reader . it hath pleased mr. edwards , in answer to the reasonableness of christianity , &c. and its vindication , to turn one of the most weighty and important points that can come into question ( even no less than the very fundamentals of the christian religion ) into a meer quarrel against the author ; as every one , with mr. bold , may observe . in my reply to him , i have endeavour'd , as much as his objections would allow me , to bring him to the subject matter of my book , and the merits of the cause ; though his peculiar way of writing controversie has made it necessary for me in following him step by step , to wipe off the dirt he has thrown on me , and clear my self from those falshoods he has filled his book with . this i could not but do , in dealing with such an antagonist ; that by the vntruths i have proved upon him , the reader may judge of those other allegations of his , whereof the proof lying on his side , the bare denial is enough on mine , and indeed , are wholly nothing to the truth or falshood of what is contain'd in my reasonableness of christianity , &c. to which i shall desire the reader to add this further consideration from his way of writing , not against my book , but against me for writing it , that if he had had a real concern for truth and religion in this dispute , he would have treated it after another manner ; and we should have had from him more argument , reasoning and clearness , and less boasting , declamation and railing . it has been unavoidable for me to take notice of a great deal of this sort of stuff , in answering a writer who has very little else to say in the controversie , and places his strength in things besides , the question : but yet i have been so careful to take all occasions to e●●lain the doctrine of my book , that i hope the reader will not think his pains wholly lost labour in perusing this reply , wherein he will find some further , and i hope satisfying , account concerning the writings of the new testament , and the christian religion contained in it . mr. edward's ill language , which i thought personally to me ( though i knew not how i had provoked a man whom i had never had to do with ) i am now satisfied by his rude and scurrilous treating of mr. bold , is his way and strength in management of controversie ; and therefore requires a little more consideration in this disputant than otherwise it would deserve . mr. bold , with the calmness of a christian , the gravity of a divine , the clearness of a man of parts , and the civility of a well bred man , made some animadversions on his socinianism unmask'd ; which with a sermon preach'd on the same subject with my reasonableness of christianity , he published : and how he has been used by mr. edwards , let the world judge . i was extreamly surprized with mr. bold's book , at a time when there was so great an outcry against mine on all hands . but it seems he is a man that does not take up things upon hearsay ; nor is afraid to own truth , whatever clamor or calumny it may lie under . mr. edwards confidently tells the world , that mr. bold has been drawn in to espouse this cause , upon base and mean considerations . whose picture of the two , such a description is most likely to give us , i shall leave to the reader to judge , from what he will find in their writings on this subject . for as to the persons themselves , i am equally a stranger to them both : i know not the face of either of them : and having hitherto never had any communication with mr. bold , i shall begin with him , as i did with mr. edwards in print ; and here publickly return him this following acknowledgment for what he has printed in this controversie . to mr. bold . sir , though i do not think i ought to return thanks to any one for being of my opinion , any more than to fall out with him for differing from me ; yet i cannot but own to all the world the esteem that i think is due to you , for that proof you have given of a mind and temper becoming a true minister of the gospel , in appearing as you have done , in the defence of a point , a great point of christianity , which it is evident you could have no other temptation to dedeclare for , but the love of truth . it has fared with you herein no better than with me . for mr. edwards , not being able to answer your arguments , has found out already that you are a mercenary , defending a cause against your perswasion for hire ; and that you are sailing to racovia by a side wind : such inconsistencies can one ( whose business it is to rail for a cause he cannot defend ) put together to make a noise with : and he tells you plainly what you must expect , if you write any more on this argument , viz. to be pronounced a downright apostate and renegado . as soon as i saw your sermon and animadversions , i wonder'd what scare-crow mr. edwards would set up , wherewith he might hope to deterr men of more caution than sense from reading of them : since socinianism , from which you were known to be as remote as he , i concluded would not do . the unknown author of the reasonableness of christianity , he might make a socinian , mahometan , atheist , or what sort of raw-head and bloody-bones he pleased . but i imagined he had had more sence than to venture any such aspersions on a man whom , though i have not yet the happiness personally to know ; yet i know hath justly a great and settled reputation amongst worthy men : and i thought that that coat which you had worn with so much reputation , might have preserved you from the bespatterings of mr. edward's dunghil . but what is to be expected from a warrier that hath no other ammunition , and yet ascribes to himself victory from hence , and with this artillery imagines he carries all before him ? and so skimmington rides in triumph , driving all before him by the ordures that he bestows on those that come in his way . and were not christianity concerned in the case , a man could scarce excuse to himself the ridiculousness of entering into the list with such a combatant . i do not therefore wonder that this mighty boaster , having no other way to answer the books of his opponents , but by popular calumnies , is fain to have recourse to his only refuge , and lay out his natural talent in vilifying and slandering the authors . but i see , by what you have already writ , how much you are above that ; and as you take not up your opinions from fashion or interest , so you quit them not to avoid the malicious reports of those that do : out of which number , they can hardly be left , who ( unprovoked ) mix with the management of their cause , injuries and ill language to those they differ from . this , at least i am sure , zeal or love for truth , can never permit falshood to be used in the defence of it . your mind i see prepar'd for truth , by resignation of it self not to the traditions of men , but the doctrine of the gospel , has made you more readily entertain , and more easily enter into the meaning of my book , than most i have heard speak of it . and since you seem to me to comprehend , what i have laid together , with the same disposition of mind , and in the same sence that i received it , from the holy scriptures , i shall as a mark of my respect to you , give you a particular account of the occasion of it . the beginning of the year in which it was published , the controversie that made so much noise and heat amongst some of the dissenters , coming one day accidentally into my mind , drew me by degrees into a stricter and more through enquiry into the question about justification . the scripture was direct and plain , that 't was faith that justified , the next question then , was what faith that was that justified ; what it was which , if a man believed , it should be imputed to him for righteousness . to find out this , i thought the right way was to search the scriptures ; and thereupon betook my self seriously to the reading of the new testament , only to that purpose . what that produced , you and the world have seen . the first view i had of it seem'd mightily to satisfie my mind , in the reasonableness and plainness of this doctrine ; but yet the general silence i had in my little reading met with , concerning any such thing , awed me with the apprehension of singularity ; till going on in the gospel history , the whole tenour of it made it so clear and visible , that i more wonder'd that every body did not see and imbrace it ; than that i should assent to what was so plainly laid down , and so frequently inculcated in holy writ , though systems of divinity said nothing of it . that which added to my satisfaction , was , that it led me into a discovery of the marvellous and divine wisdom of our saviour's conduct , in all the circumstances of his promulgating this doctrine ; as well as of the necessity that such a law-giver should be sent from god for the reforming the morality of the world ; two points that i must confess , i had not found so fully and advantageously explain'd in the books of divinity i had met with , as the history of the gospel seem'd to me , upon an attentive perusal , to give occasion and matter for . but the necessity and wisdom of our saviour's opening the doctrine ( which he came to publish ) as he did in parables and figurative ways of speaking , carries such a thread of evidence through the whole history of the evangelists , as i think is impossible to be resisted ; and makes it a demonstration , that the sacred historians did not write by concert as advocates , for a bad cause , or to give colour and credit to an imposture they would usher into the world ; since they , every one of them , in some place or other , omit some passages of our saviour's life , or circumstances of his actions ; which shew the wisdom and wariness of his conduct ; and which even those of the evangelists , who have recorded , do barely and transiently mention , without laying any stress on them , or making the least remark of what consequence they are to give us our saviour's true character , and to prove the truth of their history . these are evidences of truth and sincerity , which result alone from the nature of things , and cannot be produced by any art or contrivance . how much i was pleased with the growing discovery , every day , whilst i was employed in this search , i need not say . the wonderful harmony , that the farther i went , disclosed it self , tending to the same points , in all the parts of the sacred history of the gospel , was of no small weight with me and another person , who every day , from the beginning to the end of my search , saw the progress of it , and knew at my first setting out , that i was ignorant whither it would lead me ; and therefore , every day , asked me what more the scripture had taught me . so far was i from the thoughts of socinianism , or an intention to write for that or any other party , or to publish any thing at all . but when i had gone through the whole , and saw what a plain , simple , reasonable thing christianity was , suited to all conditions and capacities ; and in the morality of it now , with divine authority , established into a legible law , so far surpassing all that philosophy and humane reason had attain'd to , or could possibly make effectual to all degrees of mankind ; i was flatter'd to think it might be of some use in the world ; especially to those who thought either that there was no need of revelation at all , or that the revelation of our saviour required the belief of such articles for salvation , which the settled notions and their way of reasoning in some , and want of understanding in others , made impossible to them . upon these two topicks the objections seemed to turn , which were with most assurance , made by deists against christianity ; but against christianity misunderstood . it seem'd to me , that there needed no more to shew them the weakness of their exceptions , but to lay plainly before them the doctrine of our saviour and his apostles , as delivered in the scriptures , and not as taught by the several sects of christians . this tempted me to publish it , not thinking it deserved an opposition from any minister of the gospel ; and least of all , from any one in the communion of the church of england . but so it is , that mr. edwards's zeal for he knows not what ( for he does not yet know his own creed , nor what is required to make him a christian ) could not brook so plain , simple , and intelligible a religion : but yet not knowing what to say against it , and the evidence it has from the word of god , he thought fit to let the book alone , and fall upon the author . what great matter he has done in it i need not tell you , who have seen and shew'd the weakness of his wranglings . you have here , sir , the true history of the birth of my reasonableness of christianity , as delivered in the scriptures , and my design in publishing it , &c. what it contains , and how much it tends to peace and union amongst christians , if they would receive christianity as it is , you have discovered . i am , sir , your most humble servant a. b. my readers will pardon me that in my preface to them i make this particular address to mr. bold . he hath thought it worth his while to defend my book . how well he has done it , i am too much a party to say : i think it so sufficient to mr. edwards , that i needed not have troubled my self any further about him on the account of any argument that remains in his book to be answer'd . but a great part of the world judging of contests about truth , as they do of popular elections , that the side carries it where the greatest noise is ; 't was necessary they should be undeceived , and be let see , that sometimes such writers may be let alone , not because they cannot , but because they deserve not to be answer'd . this farther i ought to acknowledge to mr. bold , and own to the world , that he hath entered into the true sence of my treatise , and his notions do so perfectly agree with mine , that i shall not be afraid by thoughts and expressions very like his in this my second vindication , to give mr. edwards ( who is exceedingly quick-sighted and positive in such matters ) a handle , to tell the world , that either i borrowed this my vindication from mr. bold , or writ his animadversions for him . the former of these i shall count no discredit , if mr. edwards think fit to charge me with it : and the latter mr. bold's character , is answer enough to . though the impartial reader , i doubt not , will find that the same vniform truth consider'd by us , suggested the same thoughts to us both , without any other communication . there is another author , who in a civiller stile hath made it necessary for me to vindicate my book from a reflection or two of his , wherein he seems to come short of that candor he professes . all that i shall say on this occasion here is , that it is a wonder to me , that having published what i thought the scripture told me was the faith that made a christian , and desired that if i was mistaken , any one that thought so , would have the goodness to inform me better ; so many with their tongues , and some in print , should intemperately find fault with a poor man out of his way , who desires to be set right ; and no one who blames his faith , as coming short , will tell him what that faith is which is required to make him a christian. but , i hope , that amongst so many censurers , i shall at last find one , who knowing himself to be a christian upon other grounds than i am , will have so much christian charity as to shem me what more is absolutely necessary to be believed by me , and every man , to make him a christian. errata . page ● . line . read , are in the apostles creed set down as m●●e . ● . ● ▪ r. and therefore may . p. . l. . dele and in the next place wher● it i● that i say , viii . that there must be nothing in christianity that is not ▪ plain and exactly level to all mens mother wit ? p. . l. . r. mistake , p. . l. . r ▪ enquiry , p. ● . l. . r. needs , l. . r. needs , p. . l. . r. premiss●s , p. . l. . r. sc●rr●ity . p. . l. . r. p●rp●s● , which i , p. ● . l. . r. distinction , p. . l. . r. baptizes him , p. . l. . r. in the vnmas ▪ p. . l. . r. creed do not , p. . l. . r. gentleman , p. . l. ● . r. article , p. . l. . r , of the doctrines , p. . l. . r. st. peter preach'd , l. . r. as well as he , p. ● . l. . r. inserted , p. . l. . r. them ▪ but has ▪ p. . l. . r but what we understand , p. . l. ● . r. in them granted all i would have : and shall not meddle with his sp●●king closely and strictly ; but , l. . r , bespatter'd , p. . l. . r. sense and love , p. . l. . r. apostles , p. . l. ● . r. sacrament , p. . l. . r. mangle● , p. . l. . r. a dangerous , p. . l. . r. to which , p. . l. . r. ●nanswerable , l. . r. above four pages , p. . l. . believes all p. . l. . r. and to proceed , l. . go for payment , should be in roman characte●● , p. ● . l. . r , have : l. . ● . these questions . a second vindication of the reasonableness of christianity , &c. a cause that stands in need of falshoods to support it , and an adversary that will make use of them deserve nothing but contempt ; which i doubt not but every considerate reader thought answer enough to mr. edwards's socinianism unmask'd . but since in his late socinian creed , he says , i would have answer'd him if i could , that the interest of christianity may not suffer by my silence , nor the contemptibleness of his treatise afford him matter of triumph amongst those who lay any weight on such boasting , 't is fit it should be shewn what an arguer he is , and how well he deserves for his performance to be dubb'd by himself irrefragable . those , who like mr. edwards , dare to publish inventions of their own for matters of fact , deserve a name so abhorr'd , that it finds not room in civil conversation . this secures him from the proper answer due to his imputations to me in print of matters of fact utterly false , which without any reply of mine , fix upon him that name ( which without a profligate mind , a man cannot expose himself to ) till he hath proved them . till then he must wear what he has put upon himself . this being a rule which common justice hath prescribed to the private judgments of mankind , as well as to the publick judicatures of courts , that all allegations of fact brought by contending parties should be presum'd to be false till they are proved . there are two ways of making a book unanswerable . the one is by the clearness , strength and fairness of the argumentation . men who know how to write thus , are above bragging what they have done , or boasting to the world that their adversaries are ba●●led . another way to make a book unanswerable , is to lay stress on matters of fact foreign to the question , as well as to truth ; and to stuff it with scurrility and fiction . this hath been always so evident to common sense , that no man who had any regard to truth or ingenuity , ever thought matters of fact besides the argument , and stories made at pleasure , the way of managing controversies . which shewing only the want of sense and argument , could , if used on both sides , and in nothing but downright railing : and he must always have the better of the cause , who has lying and impudence on his side . the unmasker in the entrance of his book , s●ts a great distance between his and my way of writing . i am not sorry that mine differs so much as it does from his . if it were like his , i should think , like his , it wanted the author's commendations . for , in his first paragraph , which is all laid out in his own testimony of his own book , he so earnestly bes●eaks an opinion of mastery in politeness , order , coherence , pertinence , strength , seriousness , temper , and all the good qualities requisite in controversie , that i think , since he pleases himself so much with his own good opinion , one in pity ought not to go about to rob him of so considerable an admirer . i shall not therefore contest any of those excellencies he ascribes to himself , or faults he blames in me in the management of the dispute between us , any further than as particular passages of his book , as i come to examine them , shall suggest unavoidable remarks to me . i think the world does not so much concern it self about him or me , that it need be told , in that inventory he has given of his own good parts in his first paragraph , which of us two has the better hand at flourishes , iesting , and common-places ; if i am , as he says , pag. . troubled with angry fits and passionate ferments , which though i strive to palliate , are easily discernable , &c. and he be more laudably ingenuous in the openness of that temper , which he shews in every leaf , i shall leave to him the entire glory of boasting of it . whatever we brag of our performances , they will be just as they are , however he may think to add to his by his own encomiums of them . the difference in stile , order , coherence , good breeding ( for all those amongst others the unmasker mentions ) the reader will observe , whatever i say of them : and at best they are nothing to the question in hand . for , though i am a tool , pert , childish , starch'd , impertinent , incoherent , trifling , weak , passionate , &c. commendations i meet with before i get to the th . page , besides what follows as upstart racovian , p. . flourishing scribler , p. . dissembler , . pedantick , . i say , although i am all this , and what else he liberally bestows on me in the rest of his book , i may have truth on my side , and that in the present case serves my turn . having thus placed the laurels upon his own head , and sung applause to his own performance , he , pag. . enters , as he thinks , upon his business , which ought to be , as he confesses , pag. . to make good his former charges . the first whereof he sets down in these words . that i unwarrantably crowded all the necessary articles of faith into one , with a design of favouring socinianism . if it may be permitted to the subdued to be so bold with one , who is already conqueror , i desire to know , where that proposition is laid down in these terms as laid to my charge . whether it be true , or false , shall , if he pleases , be hereafter examined : but it is not at present the matter in question . there are certain propositions , which he having affirm'd and i denied , are under debate between us : and that the dispute may not run into an endless ramble by multiplying of new before the points in contest are decided , those ought first to be brought to an issue . to go on therefore in the order of his socinianism unmask'd ( for p. . he has out of the mishna taught me good breeding , to answer the first first , and so in order ) the next thing he has against me , is p. . which , that the reader may understand the force of , i must inform him , that in the . p. of his thoughts concerning the causes of atheism , he said , that i give this plausible conceit , as he calls it , over and over again in these formal words , viz. that nothing is required to be believed by any christian man but this , that iesus is the messiah . this i denied . to make it good , socinianism unmask'd , p. . he thus argues , first , it is observable , that this guilty man would be shifting off the indictment , by excepting against the formality of words , as if such were not to be found in his book : but when doth he do this ? in the close of it , when his matter was exhausted , and he had nothing else to say , vind. p. . then he bethinks himself of this salvn , &c. answ. as if a falshood were ever the less a falshood , because it was not opposed ; or would grow into a truth if it were not taken notice of , before the th . page of the answer . i desire him to shew me these formal words over and over again in my reasonableness of christianity : nor let him hope to evade by saying , i would be shifting by excepting against the formality of the words . to say that i have over and over again those formal words in my book , is an assertion of a matter of fact , let him produce the words , and justifie his allegation ; or confess , that this is an untruth publish'd to the world : and since he makes so bold with truth in a matter visible to every body , let the world be judge , what credit is to be given to his allegations of matters of fact , in things foreign to what i have printed ; and that are not capable of a negative proof . a sample whereof the reader has at the entrance in his introducti●● , page a , and the three or four following pages . where he affirms to the world not only what i know to be false ; but what every one must see , he could not know to be true . for he pretends to know and deliver my thoughts . and what the character is of one that confidently affirms what he does not know , no body need be told . but he adds , i had before pleaded to the indictment , and thereby owned it to be true . this is to make good his promise , p. . to keep at a distance from my feeble strugglings . here this strong arguer must prove , that what is not answer'd or deny'd in the very beginning of a reply , or before the th . page , is owned to be true . in the mean time till he does that , i shall desire such of my readers as think the unmasker's veracity worth the examining to see in my vindication , from p. . to . wherein is contain'd , what i have said about one article , whether i have owned , what he charged me with , on that subject . this proposition then remains upon him still to be proved , viz. i. that i have over and over again these formal words in my reasonableness of christianity , viz. that nothing is required to be believed by any christian man , but this , that iesus is the messiah . he goes on pag. . and indeed he could do no other , for it was the main work he set himself about to find but one article of faith in all the chapters of the four evangelists , and the acts of the apostles . this is to make good his promise , pag. . to clear his book from those sorry objections and cavils i had raised against it . several of my sorry objections and cavils were to represent to the reader , that a great part of what he said was nothing but suspicions and conjectures , and such he could not but then own them to be . but now he has rid himself of all his conjectures , and has raised them up into direct positive affirmations , which being said with confidence without proof , who can deny , but he has clear'd , throughly clear'd that part from my sorry objections and cavils ? he says it was the main work i set my self about to find but one article of faith. this i must take the liberty to deny : and i desire him to prove it . a man may set himself to find two , or as many as there be , and yet find but one : or a man may set himself to find but one , and yet find two or more . it is no argument from what a man has found , to prove what was his main work to find , unless where his aim was only to find what there was , whether more or less . for a writer may find the reputation of a poor contemptible railer ; nay , of a downright impudent lyar , and yet no body will think it was his main work to find that . therefore sir , if you will not find what 't is like you did not seek , you must prove those many confident assertions , you have published , which i shall give you in tale whereof this is the second , viz. ii. that the main business i set my self about , was to find but one article of faith. in the following part of this sentence , he quotes my own words , with the pages where they are to be found ; the first time , that , in either of his two books against me , he has vouchsafed to do so , concerning one article , wherewith he has made so much noise . my words in pag. . of my reasonableness of christianity , stand thus ; for that this is the sole doctrine pressed and required to be believed in the whole tenor of our saviour's and his apostles preaching , we have shew'd through the whole history of the evanlists and acts , and i challenge them to shew that there was any other doctrine upon their assent to which , or disbelief of it , men were pronounced believers or unbelievers , and accordingly received into the church of christ , as members of his body , as far as mere believing could make them so ; or else kept out . this was the only gospel article of faith which was preached to them . out of this passage , the unmasker sets down these words , this is the sole doctrine pressed and required to be believed in the whole tenor of our saviour's and his apostles preaching , p. . this was the only gospel article of faith which was preach'd to them . i shall pass by all other observations , that this way of citing these words would suggest , and only remark , that if he brought these words to prove the immediately preceding assertion of his , viz. that to find but one article of faith was the main work i set my self about . this argument reduced into form will stand thus . he who says , that this is the sole doctrine pressed and required to be believed , in the whole tenor of our saviour's and his apostles preaching , upon their assent to which , or disbelief of it , men were pronounced believers or unbelievers , and accordingly received into the church of christ , as members of his body , as far as mere believing could make them so , or else kept out , sets himself to find out but one article of faith , as his main work. but the vindicator did so : ergo : if this were the use he would make of those words of mine cited , i must desire him to prove the major . but he talks so freely , and without book , every where , that i suppose he thought himself , by the privilege of a declaimer , exempt from being called strictly to an account for what he so loosely says , and from proving what he should be called to account for . rail lustily , is a good rule , something of it will stick , true or false , proved or not proved . if he alledges these words of mine , to answer my demand , vind. p. . where he found that i contended for one single article of faith , with the exclusion and defiance of all the rest which he had charged me with . i say , it proves this as little as the former . for to say , that i had shew'd through the whole history of the evangelists , and the acts , that this is the sole doctrine , or only gospel-article pressed and required to be believed in the whole tenor of our saviour and his apostles preaching ; upon their assent to which , or disbelieving of it , men were pronounced believers or unbelievers , and accordingly received into the church of christ , or kept out ; is the simple assertion of a positive matter of fact , and so carries in it no defiance , no , nor exclusion of any oth●r doctrinal or historical truth contained in the scripture : and therefore it remains still on the unmasker to shew where 't is i express any de●iance of any other truth contain'd in the word of god ; or where i exclude any one doctrine of the scriptures . so that if it be true , that i contend for one article , my contention may be without any defiance , or so much as exclusion of any of the rest , notwithstanding any thing contained in these words . nay , if it should happen that i am in a mistake , and that this was not the sole doctrine which our saviour and his apostles preached , and upon their assent to which , men were admitted into the church ; yet the unmasker's accusation would be never the truer for that , unless it be necessary , that he that mistakes in one matter of fact , should be at defiance with all other truths ; or , that he who erroneously says , that our saviour and his apostles admitted men into the church upon the believing him to be the messiah , does thereby exclude all other truths published to the jews before , or to christian believers afterwards . if these words be brought to prove , that i contended for one article , barely one article , without any defiance or exclusion annext to that contention ; i say , neither do they prove that , as is manifest from the words themselves , as well as from what i said elsewhere concerning the article of one god. for here , i say , this is the only gospel-article , &c. upon which men were pronounced believers ; which plainly intimates some other article known and believed in the world before , and without the preaching of the gospel . to this the unmasker thinks he has provided a salvo in these words , socinianism unmask'd , pag. . and when i told him of this one article , he knew well enough that i did not exclude the article of the deity , for that is a principle of natural religion . if it be fit for an unmasker to perceive what is in debate , he would know , that the question is not , what he excluded or excluded not , but what articles he charged me to have excluded . taking it therefore to be his meaning ( which it must be , if he meant any thing to the purpose , ) viz. that when he charged me so often and positively for contesting for one article , viz. that iesus was the messiah , he did not intend to accuse me for excluding the article of the deity . to prove that he did not so intend it , he tells me , that i knew that he did not . answ. how should i know it ? he never told me so either in his book , or otherwise . this i know , that he said , pag. . that i contended for one article , with the exclusion of all the rest . if then the belief of the deity , be an article of faith , and be not the article of iesus being the messiah , it is one of the rest ; and if all the rest were excluded , certainly that being one of all the rest , must be excluded . how then he could say , i knew that he excluded it not , i. e. meant not that i excluded it , when he positively says i did exclude it , i cannot tell , unless he thought that i knew him so well , that when he said one thing , i knew that he meant another , and that the quite contrary . he now it seems acknowledges that i affirmed , that the belief of the deity , as well as of iesus being the messiah , was required to make a man a believer . the believing in one god the father almighty , maker of heaven and earth , is one article ; and in iesus christ his only son our lord , is another article . these therefore being two articles , and both asserted by me to be required to make a man a christian , let us see with what truth or ingenuity the unmasker could apply , besides that above-mention'd , these following expressions to me , as he does without any exception . why then must there be one article , and no more ? pag. . going to make a religion for his mermidons , he contracts all into one article , and will trouble them with no more , pag. . away with systems , away with creeds , let us have but one article , though it be with the defiance of all the rest , pag. . thus we see why he reduces all belief to that one article before rehearsed , pag. . and all this without any the least exception of the article of a deity , as he now pretends . nor could he indeed , as is evident from his own words , pag. , . to conclude , this gentleman and his fellows are resolved to be unitarians , they are for one article of faith , as well as one person in the godhead : — but if these learned men were not prejudiced — they would perceive , that when the catholick faith is thus brought down to one single article , it will soon be reduced to none , the unite will dwindle into a cypher . by which the reader may see , that his intention was , to persuade the world , that i reduced all belief , the catholick faith ( they are his own words ) to one single article and no more . for if he had given but the least hint , that i allowed of two , all the wit and strength of argument contained in unitarians , unite , and cypher , with which he winds up all , had been utterly lost , and dwindled into palpable nonsence . to demonstrate that this was the sence he would be understood in , we are but to observe what he says again , pag. . of his socinianism unmask'd , where he tells his readers , that i , and my friends , have new-modell'd the apostles creed ; yea indeed , have presented them with one article , instead of twelve . and hence we may see what sincerity there is in the reason he brings to prove that he did not exclude the article of the deity . for , says he , p. . that is a principle of natural religion . answ. ergo , he did not in positive words , without any exception , say , i reduced all belief , the catholick faith , to one single article , and no more . but to make good his promise , not to resemble me in the little artifices of evading , he wipes his mouth , and says at the bottom of this page , but the reader sees his [ the vindicator's ] shuffling . whilst the article of one god is a part of all belief , a part of the catholick faith , all which he affirm'd i excluded , but the one article concerning the messiah , every one will see where the shuffling is : and if it be not clear enough from those words themselves , let those above quoted out of pag. . of his socinianism unmask'd , where he says , that i have new-modell'd the apostles creed , and presented the world with one article instead of twelve , be an interpretation of them . for if the article of one eternal god , maker of heaven and earth , be one of the article of the apostles creed , and the one article i presented them with be not that , 't is plain , he did and would be understood to mean , that by my one article , i excluded that of the one eternal god , which branch soever of religion , either natural or revealed , it belongs to . i do not endeavour to persuade the reader , as he says , p. . that he misunderstood me ; but yet every body will see , that he mis-represented me . and i challenge him to say , that those expressions above quoted out of him , concerning one article , in the obvious sence of the words , as they stand in his accusation of me , were true ? this flies so directly in his face , that he labours mightily to get it off , and therefore adds these words , my discourse did not treat ( neither doth his book run that way ) of principles of natural religion , but of the revealed , and particularly the christian : accordingly this was it which i taxed him with , that of all the principles and articles of christianity , he chose out but one as necessary to be believed to make a man a christian. answ. his book was of — atheism , which one may think should make his discourse treat of natural religion . but i pass by that , and bid him tell me where he ta●ed me , that of all the principles and articles of christianity i chose out but one : let him shew in all his discourse but such a word , or any thing said like one article of christianity , and i will grant that he meant particularly , but spoke generally ; misled his reader , and left himself a subterfuge . but if there be no expression to be found in him tending that way , all this is but the covering of one falshood with another , which thereby only becomes the grosser ▪ though if he had in express words taxed me , that of all the principles and articles of the christian religion , i chose out but one , that would not at all help him , till he further declares , that the belief of one god is not an article of the christian religion . for of all the articles of the christian religion , he says , i chose but one ; which not being that of a deity , his words plainly import , that that was left out among the rest , unless it be possible for a man to chuse but one article of the christian religion , viz. that iesus is the messiah ; and at the same time to chuse two articles of the christian religion , viz. that there is one eternal god , and that iesus is the messiah . if he had spoken clearly , and like a fair man , he should have said , that he taxed me with chusing but one article of revealed religion . that had been plain and direct to his purpose : but then he knew the falshood of it would be too obvious : for in the seven pages wherein he taxes me so much with one article , christianity is several times named , though not once to the purpose he here pretends . but revelation is not so much as once mentioned in them , nor , as i remember , in any of the pages he bestows upon me . to conclude , the several passages above quoted out of him , concerning one sole article , are all in general terms , without any the least limitation or restriction ; and as they stand in him , fit to persuade the reader that i excluded all other articles whatsoever , but that one of iesus the messiah : and if in that sence they are not true , they are so many falshoods of his repeated there , to mislead others into a wrong opinion of me . for if he had had a mind his readers should have been rightly informed , why was it not as easie once to explain himself , as so often to affirm it in general and unrestrained terms ? this all the boasted strength of the unmasker will not be able to get him out of . this very well becomes one who so loudly charges me with shuffling . having repeated the same thing over and over again , in as general terms as was possible , without any the least limitation in the whole discourse , to have nothing else to plead when required to prove it , but that it was meant in a limited sence , in an unmasker , is not shuffling . for by this way he may have the convenience to say and unsay what he pleases ; to vent what stuff he thinks for his turn ; and when he is called to an account for it , reply , he meant no such thing . should any one publish , that the unmasker had but one article of faith , and no more , viz. that the doctrines in fashion , and likely to procure preferment , are alone to be received ; that all his belief was comprised in this one single article : and when such a talker was demanded to prove his assertion , should he say , he meant , to except his belief of the apostles creed : would he not , notwithstanding such a plea , be thought a shuffling lyar ? and if the unmasker can no otherwise prove those universal propositions above-cited , but by saying , he meant them with a tacit restriction , ( for none is expressed ) they will still and for ever remain to be accounted for by his veracity . what he says in the next paragraph , p. . of my splitting one article into two , is just of the-same force , and with the same ingenuity . i had said , that the belief of one god was necessary ; which is not now denied : i had also said , that the belief of iesus of nazareth to be the messiah , together with those concomitant articles of his resurrection , rule , and coming again to judge the world , was necessary , p. . and again , p. . that god had declared , whoever would believe iesus to be the saviour promised , and take him now raised from the dead , and constituted the lord and judge of all men , to be their king and ruler , shall be saved . this made me say these and those articles ( in words of the plural number ) more than once ; evidence enough to any but a caviller , that i contended not for one single article and no more . and to mind him of it , i in my vindication , reprinted one of those places where i had done so ; and that he might not , according to his manner , overlook what does not please him , the words , these are articles , were printed in great characters . whereupon he makes this remark , p. . and though since he has tried to split this one into two , pag. . yet he labours in vain : for to believe iesus to be the messiah , amounts to the same with believing him to be king and ruler ; his being anointed ( i. e. being the messiah ) including that in it : yet he has the vanity to add in great characters , these are articles ; as if the putting them into these great letters , would make one article two. answ. though no letters will make one article two ; yet that there is one god , and jesus christ his only son our lord , who rose again from the dead , ascended into heaven , and sitteth at the right-hand of god , shall come to judge the quick and the dead , are more than one article , and may very properly be called these articles , without splitting one into two. what , in my reasonableness of christianity , i have said of one article , i shall always own ; and in what sence i said it , is easie to be understood ; and with a man of the least candour , whose aim was truth , and not wrangling , it would not have occasion'd one word of dispute . but as for this unmasker , who made it his business not to convince me of any mistakes in my opinion , but barely to mis-represent me ; my business at present with him , is , to shew the world , that what he has captiously and scurrilously said of me relating to one article , is false ; and that he neither has nor can prove one of those assertions concerning it , above-cited out of him in his own words . nor let him pretend a meaning against his direct words : such a caviller as he , who would shelter himself under the pretence of a meaning , whereof there are no footsteps , whose disputes are only calumnies directed against the author , without examining the truth of falshood of what i had published , is not to expect the allowances one would make to a fair and ingenuous adversary , who shew'd so much concern for truth , that he treated of it with a seriousness due to the weightiness of the matter , and used other arguments besides obloquy , clamour and falshoods , against what he thought error . and therefore i again positively demand of him to prove these words of his to be true , or confess that he cannot : viz. iii. that i contend for one article of faith , with the exclusion and defiance of all the rest . two other instances of this sort of arguments i gave in the th . page of my vindication , out of the th . and th . pages of his thoughts concerning the causes of atheism , and i here demand of him again to shew , since he has not thought fit hitherto to give any answer to it , iv. where i urge , that there must be nothing in christianity , that is not plain , and exactly levelled to all mens mother wit , and every common apprehension . or where he finds , in my reasonanableness of christianity , this other proposition : v. that the very manner of every thing in christianity must be clear and intelligible ; every thing must immediately be comprehended by the weakest noddle , or else it is no part of religion , espicially of christianity . these things he must prove that i have said : i put it again upon him to shew where i said them , or else to confess the forgery : for till he does one or t'other , he shall be sure to have these , with a large catalogue of other falshoods , laid before him . pag. . of his socinianism unmask'd , he endeavours to make good his saying , that i set up one article , with defiance of all the rest , in these words ; for what is excluding them wholly , but defying them ? wherefore , seeing he utterly excludes all the rest , by representing them as useless to the making ● man a christian , which is the design of his whole undertaking , it is manifest that he defies them . answ. this at least is manifest from hence , that the unmasker knows not , or cares not what he says . for whoever , but he , thought that a bare exclusion , or passing by , was defiance ? if he understands it so , i would advise him not to seek preferment . for exclusions will happen ; and if every exclusion be defiance , a man had need be well assured of his own good temper , who shall not think his peace and charity in danger , amongst so many enemies that are at defiance with him ? defiance , if with any propriety it can be spoken of an article of faith , must signifie a professed enmity to it . for in its proper use , which is to persons , it signifies an open and declared enmity raised to that height , that he in whom it is , challenges the party defied to battle , that may there wreek his hatred on his enemy in his destruction . so that my defiance of all the rest remains still to be proved . but , secondly , there is another thing manifest from these words of his , viz. that notwithstanding his great brags in his first paragraph , his main skill lies , in ●ansying what would be for his turn , and then confidently fathering it upon me . it never enter'd into my thoughts , nor , i think , into any body's else , ( i must always except the acute unmasker , who makes no difference between useful and necessary ) that all but the fundamental articles of the christian faith were useless to make a man a christian ; though , if it be true , that the belief of the fundamentals alone ( be they few or many ) is all that is necessary to his being made a christian , all that may any way persuade him to believe them , may certainly be useful towards the making him a christian : and therefore here again i must propose to him , and leave it with him to be shew'd , where it is , vi. i have represented all the rest as useless to the making a man a christian ? and , how it appears , that this is the design of my whole undertaking ? in his thoughts concerning the causes of atheism , he says , pag. . what makes him contend for one single article with the exclusion of all the rest ? he pretends it is this , that all men ought to understand their religion . this reasoning i disowned p. . of my vindication , and intimated p. . that he should have quoted the page where i so pretended . to this p. . he tells me with great confidence , and in abundance of words , as we shall see by and by , that i had done so : as if repetition were a proof . he had done better to have quoted one place , where i so pretend . indeed p. . for want of something better ▪ he quotes these words of mine out of p. . of the reasonableness of christianity . the all merciful god seems herein to have consulted the poor of this world , and the bulk of mankind . these are articles that the labouring and illiterate man may comprehend . i ask whether it be possible for one to bring any thing more direct against himself ? the thing he was to prove was , that i contended for one single article with the exclusion of all the rest , because i pretended , that all men ought to understand their religion , i. e. the reason i gave , why there was to be but one single article in religion with the exclusion of all the rest , was , because men ought to understand their religion , and the place he brings to prove my contending upon that ground for one single article with the exclusion of all the rest , is a passage wherein i speak of more than one article , and say these articles . whether i said these articles properly or improperly , it matters not in the present case ( and that we have examin'd in another place ) 't is plain , i meant more than one article , when i said these articles ; and did not think , that the labouring and illiterate man could not understand them , if they were more than one : and therefore i pretended not , that there must be but one , because by illiterate men more than one could not be understood . the rest of this paragraph is nothing but a repetition of the same assertion without proof , which with the unmasker often passes for a way of proving , but with no body else . but , that i may keep that distance , which he boasts there is betwixt his and my way of writing , i shall not say this without proofs . one instance of his repetition , of which there is such plenty in his book , pray take here . his business p. . is to prove , that i pretended that i contended for one single article with the exclusion of all the rest , because all men ought to understand their religion . pag. . of my vindication , i denied that i had so pretended . to convince me that i had , thus he proceeds . unmasker . he founds his conceit of one article partly upon this , tha● a multitude of doctrines is obscure , and hard to be understood . answer . you say it , and had said it before : but i ask you , as i did before , where i did so ? unm. and therefore he trusses all up in one article , that the poor people and bulk of mankind may bear it . answ. i desire again to know where i made that inference , and argued so for one article . unm. this is the scope of a great part of his book . answ. this is saying again , shew it once . unm. but his memory does not keep pace with his invention , and thence he says , he remembers nothing of this in his book , vind. p. . answ. this is to say , that it is in my book . you have said it more than once already ; i demand of you to shew me where ? unm. this worthy writer does not know his own reasoning , that he uses . answ. i ask where does he use that reasoning ? unm. as particularly thus , that he troubles christian men with no more , but one article : because that is intelligible , and all people high and low may comprehend it . answ. we have heard it affirm'd by you over and over again , but the question still is , where is that way of arguing to be found in my book ? unm. for he has chosen out , as he thinks , a plain and easie article . whereas the others , which are commonly propounded , are not generally agreed on ( he saith ) , and are dubious and uncertain . but the believing that iesus was the messiah has nothing of doubtfulness , or obscurity in it . answ. the word for in the beginning of this sentence makes it stand , for one of your reasons ; though it be but a repetition of the same thing in other words . unm. this the reader will find to be the drift and design of several of his pages . answ. this must signifie , that i trouble men with no more but one article because one only is intelligible , and then it is but a repetition . if any thing else be meant by the word this , it is nothing to the purpose . for that i said , that all things necessary to be believed are plain in scripture , and easie to be understood , i never denied ; and should be very sorry , and recant it if i had . unm. and the reason , why i did not quote any single one of them , was , because he insists on it so long together : and spins it out after his way , in p. . of his reasonableness of christianity , where he sets down the short , plain , easie and intelligible summary ( as he calls it ) of religion , couch'd in a single article : he immediately adds ; the all●merciful god seems herein to have consulted the poor of this world , and the bulk of mankind ; these are articles ( whereas he had set down but one ) that the labouring and illiterate man may comprehend . answ. if my insisting on it so long together , was the cause why , in your thoughts of the causes of atheism , you did not quote any single passage ; methinks here , in your socinianism unmask'd , where you knew it was expected of you , my insisting on it , as you say , so long together , might have afforded at least one quotation to your purpose . unm. he assigns this as a ground , why it was god's pleasure that there should be but one point of faith , because thereby religion may be understood the better ; the generality of the people may comprehend it . answ. i hear you say it again , but want a proof still , and ask where i assign that ground ? unm. this he represents as a great kindness done by god to man , whereas the variety of articles would be hard to be understood . answ. again the same cabbage ; an affirmation , but no proof . unm. this he enlarges upon , and flourishes it over after his fashion : and yet he desires to know , when he said so , p. . vindic. answ. and if i did , let the world here take a sample of the unmasker's ability , or truth , who spends above two whole pages , . in repetitions of the same assertion , without the producing any but one place , for proof , and that too against him as i have shewn . but he has not yet done with confounding me by dint of repetition ; he goes on . unm. good sir , let me be permitted to acquaint you , that your memory is as defective as your iudgment . answ. i thank you for the regard you have had to it ; for often repetition is a good help to a bad memory . in requital , i advise you to have some eye to your own memory and iudgment too . for one or both of them seem a little to blame in the reason you subjoyn to the foregoing words , viz. unm. for in the very vindication you attribute it to the goodness and condescention of the almighty , that he requires nothing as absolutely necessary to be believed , but what is suited to vulgar capacities , and the comprehension of illiterate men. answ. i will for the unmasker's sake put this argument of his into a syllogism . if the vindicator in his vindication attributes it to the goodness and condescenssion of the almighty , that he requires nothing to be believed , but what is suited to vulgar capacities , and the comprehension of illiterate men , then he did in his reasonableness of christianity pretend , that the reason why he contended for one article with the exclusion of all the rest was , because all men ought to understand their religion . but the vindicator in his vindication attributes it to the goodness and condescention of almighty god , that he requires nothing to be believed , but what is suited to vulgar capacities , and the comprehension of illiterate men. ergo in his reasonableness of christianity , he pretended , that the reason why he contended for one article with the exclusion of all the rest was because all men ought to understand their religion . this was the proposition to be proved , and which as he confesses here p. . i denied to remember to be in my reasonableness of christianity . who can but admire his logick ! but besides the strength of iudgment , which you have shew'd in this clear & cogent reasoning , does not your memory too deserve its due applause ? you tell me in your socinianism unmask'd , that in p. . of my vindication , i desired to know when i said so . to which desire of mine you reply in these words before cited , good sir , let me be permitted to acquaint you that your memory is as defective as your iudgment ; for in the very vindication you attribute it to the goodness and condescention of the almighty , that he requires nothing as absolutely necessary to be believed , but what is suited to vulgar capacities , and the comprehension of illiterate men , p. . sure the unmasker thinks himself at cross questions . i ask him in the th . page of my vindication , when i said so : and he answers , that i had said so in the th . page of my vindication , i. e. when i writ the th . page , i asked the question when i had said what he charg'd me with saying , and i am answer'd , i had said it in the th . page , which was not yet written , i. e. i ask the question to day when i had said so : and i am answer'd , i had said it to morrow . as apposite , and convincing an answer to make good his charge , as if he had said to morrow i found a horse-shooe . but perhaps this judicious disputant will ease himself of this difficulty by looking again into the th . p. of my vindication , out of which he cites these words for mine , i desire to know when i said so . but my words in that place , are i desire to know where i said so ; a mark of his exactness in quoting , when he vouchsafes to do it . for unmaskers , when they turn disputants , think it the best way to talk at large , and charge home in generals . but do not often find it convenient to quote pages , set down words , and come to particulars . but if he had quoted my words right , his answer had been just as pertinent . for i ask him where in my reasonableness of christianity i had said so : and he answers , i had said so in my vindication . for where in my question refers to my reasonableness of christianity , which the unmasker had seen , and charged with this saying ; and could not referr to my vindication , which he had not yet seen ; nor to a passage in it which was not then written . but this is nothing with an unmasker , therefore what is yet worse , those words of mine , vindic. p. . relate not to the passage he is here proving i had said ; but to another different from it , as different as it is to say , that because all men are to understand their religion , therefore there is to be but one article in it ; and to say that there must be nothing in christianity , that is not plain and exactly levell'd to all mens mother wit : both which he falsly charges on me , but 't is only to the latter of them , that my words i desire to know where i said so are apply'd . perhaps the well-meaning man sees no difference between these two propositions , yet i shall take the liberty to ask him again , where i said either of them , as if they were two : although he should accuse me again of excepting against the formality of words , and doing so foolish a thing as to expect , that a disputing unmasker should account for his words , or any proposition he advances . 't is his privilege to plead he did not mean as his words import , and without any more ado he is assoil'd ; and he is the same unmasker he was before . but let us hear him out on the argument he was upon , for his repetitions on it are not yet done . his next words are , unm. it is clear then , that you found your one article on this , that it is suited to the vulgar capacities : whereas the other articles , mentioned by me , are obscure and ambiguous , and therefore surpass the comprehension of the illiterate . answ. the latter part indeed is now the first time imputed to me . but all the rest is nothing but an unproved repetition , though usher'd in with it is clear then ; words that should have a proof going before them . unm. but yet you pretend , that you have forgot , that any such thing was said by you . answ. i have indeed ●orgot , and notwithstanding all your pains by so many repetitions to beat it into my head , i fear i shall never remember it . unm. which shews that you are careless of your words , and that you forget what you write . answ. so you told me before , and this repeating of it does no more convince me , than that did . unm. what shall we say to such an oblivious author ? answ. shew it him in his book , or else he will never be able to remember , that it is there , nor any body else b● able to find it . unm. he takes no notice of what falls from his own pen. answ. so you have told him more than once . try him once with shewing it him amongst other things which fell from his own pen , and see what then he will say : that perhaps may refresh his memory . unm. and therefore within a page or two he confutes himself , and gives himself the lye. answ. 't is a fault he deserves to be told of over and over again . but he says , he shall not be able to find the two pages , wherein he gives himself the lye , unless you set down their numbers , and the words in them , which confute , and which are consuted . i beg my reader 's pardon for laying before him so large a pattern of our unmasker's new fashioned stuff ; his fine tissue of argumentation not easily to be match'd , but by the same hand . but it lay altogether in p. , , & . and it was fit the reader should have this one instance of the excellencies , he promises in his first paragraph in opposition to my impertinencies , incoherencies , weak and feeble struglings . other excellencies he there promised upon the same ground , which i shall give my reader a tast of , in fit places . not but that the whole is of a piece , and one cannot miss some of them in every page : but to transcribe them all , would be more than they are worth . if any one desires more plenty , i send him to his book it self . but saying a thousand times not being proving once , it remains upon him still to shew , vii . where , in my reasonableness of christianity , i pretend that i contend for one single article , with the exclusion of all the rest , because all men ought to understand their religion ? and in the next place , where it is that i say , viii . that there must be nothing in christianity that is not plain and exactly level to all mens mother wit. let us now return to his th . page . for the bundling together , as was fit , all that he has said in distant places upon the subject of one articl . has made me trespass a little against the iewish character of a well-bred man , recommended by him to me out of the mishna . though i propose to my self to follow him , as near as i can , step by step , as he proceeds . in the th . and th . pages of his thoughts concerning the causes of atheism , he gave us a list of his fundamental articles : upon which i thus applied my self to him , vind. p. . give me leave now to ask you seriously , whether these you have here set down under the title of fundamental doctrines are such ( when reduced to propositions ) that every one of them is required to make a man a christian , and such as without the actual belief thereof , he cannot be saved ? if they are not so every one of them , you may call them fundamental doctrines as much as you please , they are not of those doctrines of faith , i was speaking of ; which are only such as are required to be actually believed to make a man a christian . and again , vindic. p. . i asked him whether just these neither more nor less were those necessary articles . to which we have his answer , socinianism unmask'd , p. , &c. from p. . to . he has quoted near forty texts of scripture , of which he saith , p. . thus i have briefly set before the reader those evangelical truths , those christian principles which belong to the very essence of christianity : i have proved them to be such , and i have reduced most of them to certain propositions , which is a thing the vindicator called for . answ. yes ; but that was not all the vindicator called for , and had reason to expect . for i asked , whether those the unmasker gave us in his thoughts concerning the causes of atheism , were the fundamental doctrines without an actual belief whereof a man could not be a christian , just all neither more nor less ? this i had reason to demand from him , or from any one , who questions that part of my book , and i shall insist upon till he does it , or confesses he cannot . for having set down the articles , which the scripture upon a diligent search seem'd to me to require as necessary , and only necessary , i shall not lose my time in examining , what another says against those fundamentals , which i have gather'd out of the preachings of our saviour and his apostles , till he gives me a list of his fundamentals , which he will bide by ; that so by comparing them together , i may see which is the true catalogue of necessaries . for after so serious and diligent a search , which has given me light and satisfaction in this great point , i shall not quit it , and set my self on float again , at the demand of any one who would have me be of his faith , without telling me what it is . those fundamentals , the scripture has so plainly given , and so evidently determin'd , that it would be the greatest folly imaginable to part with this rule for asking ; and give up my self blindly to the conduct of one , who either knows not , or will not tell me , what are the points necessary to be believed to make me a christian. he that shall find fault with my collection of fundamentals only to unsettle me , and not to give me a better of his own , i shall not think worth minding , till , like a fair man , he puts himself upon equal terms , and makes up the defects of mine by a compleat one of his own . for a deficiency or error in one necessary is as fatal , and as certainly excludes a man from being a christian , as in an hundred . when any one offers me a compleat catalogue of his fundamentals , he does not unreasonably demand me to quit mine for nothing : i have then one , that being set by mine , i may compare them ; and so be able to chuse the true and perfect one , and relinquish the other . he that does not do this , plainly declares , that ( without shewing me the certain way to salvation ) he expects that i should depend on him with an implicit faith , whilst he reserves to himself the liberty to require of me to believe , what he shall think fit , as he sees occasion ; and in effect , says thus , distrust those fundamentals which the preaching of our saviour , and his apostles , have shew'd to be all that is necessary to be believed to make a man a christian , and though i cannot tell you , what are those other articles , which are necessary and sufficient to make a man a christian , yet take me for your guide , and that is as good , as if i made up , in a compleat list , the defects of your fundamentals . to which this is a sufficient answer , si quid novisti rectius imperti , si non , his ut ere mecum . the unmasker of his own accord , p. . of his thoughts concerning the causes of atheism , sets down several , which he calls fundamental doctrines . i ask him , whether those be all ? for answer he adds more to them in his socinianism unmask'd : but in a great pet refuses to tell me , whether this second list of fundamentals be compleat : and instead of answering so reasonable a demand , pays me with ill language , in these words , pag. . subjoyn'd to those last quoted , if what i have said will not content him , i am sure i can do nothing that will , and therefore if he should capriciously require any thing more , it would be as great folly in me to comply with it , as it is in him to move it . if i did ask a question which troubles you , be not so angry ; you your self were the occasion of it . i proposed my collection of fundamentals , which i had with great care sought ; and thought i had found clear in the scripture ; you tell me no , it is imperfect , and offer me one of your own . i ask whether that be perfect ? thereupon you grow into choler , and tell me 't is a foolish question . why ! then i think it was not very wise in you so forwardly to offer one , unless you had had one ready , not liable to the same exception . would you have me so foolish to take a list of fundamentals from you , who have not yet one for your self ? nor are yet resolved with your self , what doctrines are to be put in , or left out of it ? farther , pray tell me , if you had a settled collection of fundamentals , that you would stand to , why should i take them from you upon your word , rather than from an anabaptist , or a quaker , or an arminian , or a socinian , or a lutheran , or a papist ? who , i think , are not perfectly agreed with you , or one another in fundamentals ? and yet there is none amongst them , that i have not as much reason to believe upon his bare word , as an unmasker , who to my certain knowledge will make bold with truth . if you set up for infallibility , you may have some claim to have your bare word taken , before any other but the pope . but yet if you do demand to be an unquestionable proposer of what is absolutely necessary to be believed to make a man a christian , you must perform it a little better , than hitherto you have done . for it is not enough sometimes to give us texts of scripture ; sometimes propositions of your own framing ; and sometimes texts of scripture out of which they are to be framed as p. . you say , these and the like places afford us such fundamental and necessary doctrines as these : and again , p. . after the naming several other texts of scripture , you add which places yield us such propositions as these , and then in both places set down , what you think fit to draw out of them . and page . you have these words : and here likewise it were easie to shew that adoption , iustification , pardon of sins , &c. which are privileges and benefits bestow'd upon us by the messiah , are necessary matters of our belief . by all which , as well as the whole frame , wherein you make shew of giving us your fundamental articles , it is plain , that what you have given us there , is nothing less than a compleat collection of fundamentals , even in your own opinion of it . but good sir , why is it a foolish question in me ? you have found fault with my summary for being short : the defect in my collection of necessary articles has raised your zeal into so severe censures , and drawn upon me from you so heavy a condemnation , that if half that you have said of me be true , i am in a very ill case , for having so curtailed the fundamental doctrines of christianity . is it folly then for me to ask from you a compleat creed ? if it be so dangerous ( as certainly it is ) to fail in any necessary article of faith , why is it folly in me to be instant with you to give me them all ? or why is it folly in you to grant so reasonable a demand ? a short faith , defective in necessaries , is no more tolerable in you , than in me ; nay , much more inexcuseable , if it were for no other reason , but this , that you rest in it your self , and would impose it on others ; and yet do not your self know or believe it to be compleat . for if you do , why dare you not say so , and give it us all entire in plain propositions ? and not , as you have in great measure done here , give only the texts of scripture , from whence , you say , necessary articles are to be drawn ; which is too great an uncertainty for doctrines absolutely necessary . for possibly all men do not understand those texts alike , and some may draw articles out of them quite different from your systeme ; and so though they agree in the same texts , may not agree in the same fundamentals : and till you have set down plainly and distinctly your articles , that you think contain'd in them , cannot tell whether you will allow them to be christians , or no. for you know , sir , several inferences are often drawn from the same text ; and the different systems of dissenting ( i was going to say christians , but that none must be so , but those who receive your collection of fundamentals , when you please to give it them ) professors , are all founded on the scripture . why , i beseech you , is mine a foolish question to ask , what are the necessary articles of faith ? 't is of no less consequence than , nor much different from the jaylor's question in the th . of the acts , what shall i do to be saved ? and that was not , that ever i heard counted by any one a foolish question . you grant there are articles necessary to be believed for salvation : would it not then be wisdom to know them ? nay , is it not our duty to know and believe them ? if not , why do you with so much outcry reprehend me , for not knowing them ? why do you fill your books with such variety of invectives , as if you could never say enough , nor bad enough , against me , for having left out some of them ? and if it be so dangerous , so criminal to miss any of them , why is it a folly in me to move you to give me a compleat list ? if fundamentals are to be known , easie to be known ( as without doubt they are ) then a catalogue may be given of them . but if they are not , if it cannot certainly be determin'd which are they ; but the doubtful knowledge of them depends upon guesses , why may not i be permitted to follow my guesses , as well as you yours ? or why , of all others , must you prescribe your guesses to me , when there are so many , that are as ready to prescribe as you , and of as good authority ? the pretence indeed , and clamour is religion , and the saving of souls : but your business 't is plain is nothing , but to over-rule , and prescribe , and be hearken'd to as a dictator ; and not to inform , teach and instruct in the sure way to salvation . why else do you so start and fling , when i desire to know of you , what is necessary to be believed to make a man a christian , when this is the only material thing in controversie between us , and my mistakes in it has made you begin a quarrel with me , and let loose your pen against me in no ordinary way of reprehension ? besides in this way which you take , you will be in no better a case than i. for another having as good a claim to have his guesses give the rule , as you yours ; or to have his system received , as well as you yours , he will complain of you , as well , and upon as good grounds , as you do of me , and ( if he have but as much zeal for his orthodoxy as you shew for yours ) in as civil , well-bred and christian-like language . in the next place , pray tell me , why would it be folly in you to comply with what i require of you ? would it not be useful to me to be set right in this matter , if so , why is it folly in you to set me right ? consider me , if you please , as one of your parishioners , who ( after you have resolv'd which catalogue of fundamentals to give him , either that in your thoughts of the causes of atheism ; or this other here in your socinianism unmask'd , for they are not both the same , nor either of them perfect ) asked you , are these all fundamental articles necessary to be believed to make a man a christian ; and are there no more but these ? would you answer him , that it was folly in you to comply with him , in what he desired ? is it of no moment to know , what is required of men to be believed ; without a belief of which they are not christians , nor can be saved ? and is it folly in a minister of the gospel to inform one committed to his instruction in so material a point as this , which distinguishes believers from unbelievers ? is it folly in one whose business it is to bring men to be christians , and to salvation , to resolve a question by which they may know , whether they are christians or no , and without a resolution of which they cannot certainly know their condition and the state they are in ? is it besides your commission and business , and therefore a folly to extend your care of souls so far as this , to those who are committed to your charge ? sir , i have a title to demand this of you , as if i were your parishioner : you have forced your self upon me for a teacher in this very point , as if you wanted a parishioner to instruct : and therefore i demand it of you , and shall insist upon it , till you either do it , or confess you cannot . nor shall it excuse you to say it is capriciously required . for this is no otherwise capricious , than all questions are capricious to a man that cannot answer them : and such an one i think this is to you . for if you could answer it , no body can doubt , but that you would ; and that with confidence : for no body will suspect 't is the want of that makes you so reserved . this is indeed a frequent way of answering questions by men , that cannot otherwise cover the absurdities of their opinions , and their insolence of expecting to be believed upon their bare words , by saying they are capriciously asked , and deserved no other answer . but how far soever capriciousness ( when proved , for saying is not enough ) may excuse from answering a material question , yet your own words here will clear this from being a capricious question in me . for that those texts of scripture , which you have set down , do not upon your own grounds contain all the fundamental doctrines of religion ; all that is necessary to be believed to make a man a christian , what you say a little lower , in this very page , as well as in other places , does demonstrate , your words are , i think i have sufficiently proved , that there are other doctrines besides that [ jesus is the messiah ] which are required to be believed to make a man a christian ; why did the apostles write these doctrines ? was it not that those they writ to , might give their assent to them ? this argument for the necessity of believing the texts you cite , from their being set down in the new testament you urged thus , p. . is this set down to no purpose in these inspired epistles ? is it not requisite that we should know it and believe ? and again p. . they are in our bibles to that very purpose to be believed . if then it be necessary to know , and believe those texts of scripture , you have collected , because the apostles writ them , and they were not set down to no purpose . and they are in our bibles on purpose to be believed , i have reason to demand of you other texts , besides those you have enumerated , as containing points necessary to be believed : because there are other texts which the apostles writ , and were not set down to no purpose , and are in our bibles on purpose to be believed , as well as those which you have cited . another reason of doubting , and consequently of demanding , whether those propositions , you have set down for fundamental doctrines , be every one of them necessary to be believed , and all that are necessary to be believed to make a man a christian , i have from your next argument which join'd to the former stands thus , p. . why did the apostles write these doctrines ? was it not that those they writ to might give their assent to them ? nay , did they not require assent to them ? yes verily , for this is to be proved from the nature of the things contained in those doctrines which are such as had immediate respect to the occasion , author , way , means and issue of their redemption and salvation . if therefore all things which have an immediate respect to the occasion , author , way , means , and issue of mens redemption and salvation are those , and those only which are necessary to be believed to make a man a christian , may a man not justly doubt , whether those propositions which the unmasker has set down , contain all those things , and whether there be not other things contain'd in other texts of scripture , or in some of those cited by him , but otherwise understood , that have as immediately a respect to the occasion , author , way , means , and issue of mens redemption and salvation , as those he has set down ? and therefore i have reason to demand a compleater list. for at best , to tell us , that all things that have an immediate respect to the occasion , author , way , means , and issue issue of mens redemption and salvation , is but a general description of fundamentals , with which some may think some articles agree , and others others : and the terms immediate respect may give ground enough for difference about them to those , who agree , that the rest of your description is right . my demand therefore is not a general description of fundamentals , but for the reasons abovementioned , the particular articles themselves , which are necessary to be believed to make a man a christian. it is not my business at p●●sent to examine the validity of these arguments of his , to prove all the propositions to be necessary to be believed , which he has here in his socinianism unmask'd , set down as such . the use i make of them now , is to shew the reason , they afford me to doubt , that those propositions , which he has given us for doctrines necessary to be believed , are either not all such , or more than all , by his own rule : and therefore i must desire him to give us a compleater creed , that we may know , what in his sense is necessary , and enough to make a man a christian . nor will it be sufficient in this case to do , what he tells us , that he has done , in these words , p. . i have briefly set before the reader , these evangelical truths , those christian principles which belong to the very essence of christianity — and i have reduced most of them to certain propositions , which is a thing the vindicator called for , p. . with submission , i think , he mistakes the vindicator . what i called for was , not that most of them , should be reduced to certain propositions , but that all of them should : and the reason of my demanding that was plain , viz. that then having the unmasker's creed in clear and distinct propositions , i might be able to examine , whether it was , what god in the scriptures indispensibly required of every man to make him a christian , that so i might thereby correct the errors or defects of what i at present apprehended the scripture taught me in the case . the unmasker endeavours to excuse himself from answering my question by another exception against it , p. . in these words . surely none but this upstart racovian will have the confidence to deny that these articles of faith are such as are necessary to constitute a christian , as to the intellectual and doctrinal part of christianity , such as must in some measure be known and assented to by him . not that a man is supposed every moment to actually exert his assent and belief for none of the moral vertues , none of the evangelical graces are exerted thus always . wherefore that question in p. . ( though he says he asks it seriously ) might have been spared , whether every one of these fundamentals is required to be believed to make a man a christian , and such as without the actual belief thereof he cannot be saved ? here is seriousness pretended when there is none , for the design is only to cavil , and ( if he can ) to expose my assertion . but he is not able to do it , for all his critical demands are answer'd in these few words , viz. that in the intellectual ( as well as moral endowments ) are never supposed to be always in act : they are exerted upon occasion , not all of them at a time . and therefore he mistakes if he thinks , or rather as he objects without thinking , that these doctrines if they be fundamental and necessary , must be always actually believed . no man besides himself ever started such a thing . this terrible long combate has the unmasker managed with his own shadow , to confound the seriousness of my question , and as he says himself , is come off not only safe and sound , but triumphant . but for all that , sir , may not a man's question be serious , though he should chance to express it ill ? i think you and i were not best to set up for criticks in language , and nicety of expression , for fear we should set the world a laughing . yet for this once , i shall take the liberty to defend mine here . for i demand in what expression of mine , i said or supposed , that a man should every moment actually exert his assent to any proposition required to be believed ? cannot a man say , that the unmasker cannot be admitted to any preferment in the church of england without an actual assent to , or subscribing of the articles , unless it be suppos'd that he must every moment from the time he first read , assented to , and subscribed those articles , till he received institution and induction , actually exert his assent to every one of them , and repeat his subscription ? in the same sense it is literally true , that a man cannot be admitted into the church of christ or into heaven , without actually believing all the articles necessary to make a man a christian , without supposing , that he must actually exert that assent every moment from the time , that he first gave it , till the moment that he is admitted into heaven . he may eat , drink , make bargains , study euclid , and think of other things between ; nay , sometimes sleep , and neither think of those articles nor any thing else , and yet it be true , that he shall not be admitted into the church , or heaven , without an actual assent to them : that condition of an actual assent he has perform'd , and until he recall that assent by actual unbelief it stands good , and though a lunacy or lethargy should seize on him presently after , and he should never think of it again as long as he lived , yet it is literally true , he is not saved without an actual assent . you might therefore have spared your pains in saying , that none of the moral virtues , none of the evangelical , graces are exerted thus always , till you had met with some body who had said thus , that i did so i think would have enter'd into no bodies thoughts but yours , it being evident from p. , and . of my book , that by actual i meant explicit . you should rather have given a direct answer to my question , which i here again seriously ask you , viz. whether , ix . those you called fundamental doctrines , in your thoughts concerning the causes of atheism , or those christian principles which belong to the very essence of christianity , so many as you have given us of them in your socinianism unmask'd ( for you may take which of your two creeds you please ) are just those , neither more nor less , that are every one of them required to be believed to make a man a christian , and such , as without the actual or ( since that word displeases you ) the explicit belief whereof he cannot be saved . when you have answer'd this question , we shall then see which of us two is nearest the right ? but if you shall forbear railing , which i fear you take for arguing , against that summary of faith , which our saviour and his apostles taught , and which only they propos'd to their hearers to be believed to make them christians , till you have found another perfect creed of only necessary articles , that you dare own for such ; you are like to have a large time of silence . before i leave the passage above cited , i must desire the reader to take notice of what he says concerning his list of fundamentals , viz. that these his articles of faith necessary to constitute a christian , are such as must in some measure be known and assented to by him . a very wary expression concerning fundamentals . the question is about articles necessary to be explicitly believed to make a man a christian. these in his list the unmasker tells us are necessary to constitute a christian , and must in some measure be known and assented to , i would now fain know of the reader whether he understands hereby , that the unmasker means , that these his necessary articles must be explicitly believed or not ! if he means an explicit knowledge and belief , why does he puzzle his reader by so improper a way of speaking ? for what is as compleat and perfect as it ought to be , cannot properly be said to be in some measure . if his in some measure falls short of explicitly knowing and believing his fundamentals , his necessary articles are such as a man may be a christian without explicitly knowing and believing , i. e. are no fundamentals , no necessary articles at all . thus men , uncertain what to say , betray themselves by their great caution . having pronounced it folly in himself to make up the defects of my short , and therefore so much blam'd collection of fundamentals , by a full one of his own , though his attempt shews he would if he could , he goes on thus , p. . from what i [ the unmasker ] have said it is evident , that the vindicator is grosly mistaken when he saith , whatever doctrine the apostles required to be believed to make a man a christian , are to be found in those places of scripture which he has quoted in his book . and a little lower , i think i have sufficiently proved that there are other doctrines besides that , which are required to be believed to make a man a christian . answ. whatever you have proved , or ( as you never fail to do ) boast you have proved , will signifie nothing till you have proved one of these propositions , and have shewn either , x. that what our saviour and his apostles preach'd and admitted men into the church for believing , is not all that is absolutely required to make a man a christian . or , that the believing him to be the messiah , was not the only article they insisted on to those , who acknowledg'd one god ; and upon the belief whereof they admitted converts into the church , in any one of those many places quoted by me out of the history of the new testament . i say , any one ; for though it be evident throughout the whole gospel and the acts , that this was the one doctrine of faith , which in all their preachings every where , they principally drive at : yet if it were not so , but that in other places they taught other things , that would not prove , that those other things were articles of faith absolutely necessarily required to be believed to make a man a christian , unless it had been so said . because if it appears , that ever any one was admitted into the church by our saviour or his apostles , without having that article explicitly laid before him , and without his explicit assent to it , you must grant , that an explicit assent to that article is not necessary to make a man a christian : unless you will say , that our saviour , and his apostles admitted men into the church , that were not qualified with such a faith , as was absolutely necessary to make a man a christian , which is as much as to say , that they allow'd , and pronounced men to be christians , who were not christians . for he , that wants what is necessary to make a man a christian , can no more be a christian , than he , that wants what is necessary to make him a man , can be a man. for what is necessary to the being of any thing is essential to its being ; and any thing may be as well without its essence , as without any thing that is necessary to its being : and so a man be a man without being a man , and a christian a christian without being a christian ; and an unmasker may prove this , without proving it . you may therefore set up , by your unquestionable authority , what articles you please , as necessary to be believed to make a man a christian ; if our saviour , and his apostles admitted converts into the church without preaching those your articles to them ; or requiring an explicit assent to what they did not preach , and explicitly lay down , i shall prefer their authority to yours ; and think it was rather by them , than by you , that god promulgated the law of faith ; and manifested , what that faith was , upon which he would receive penitent converts . and though by his apostles our saviour taught a great many other truths , for the explaining this fundamental article of the law of faith , that jesus is the messiah ; some whereof have a nearer , and some a more remote connexion with it , and so cannot be deny'd by any christian , who sees that connexion , or knows they are so taught : yet an explicit belief of any one of them is no more necessarily required to make a man a christian , than an explicit belief of all those truths which have a connexion with the being of a god , or are reveal'd by him , is necessarily required to make a man not to be an atheist : though none of them can be denied by any one , who sees that connexion , or acknowledges that revelation , without his being an atheist . all these truths taught us from god , either by reàson , or revelation , are of great use , to enlighten our minds , confirm our faith , stir up our affections , &c. and the more we see of them , the more we shall see , admire , and magnifie the wisdom , goodness , mercy , and love of god in the work of our redemption . this will oblige us to search , and study the scripture , wherein it is contain'd and laid open to us . all that we find in the revelation of the new testament , being the declar'd will and mind of our lord and master the messiah , whom we have taken to be our king , we are bound to receive as right and truth , or else we are not his subjects , we do not believe him to be the messiah our king , but cast him off , and with the iews say , we will not have this man reign over us . but it is still what we ●ind in the scripture , not in this or that system ; what we sincerely seeking to know the will of our lord , discover to be his mind . where it is spoken plainly we cannot miss it , and it is evident , he requires our assent : where there is obscurity either in the expressions themselves , or by reason of the seeming contrariety of other passages , there a fair endeavour , as much as our circumstances will permit , secures us from a guilty disobedience to his will , or a sinful error in faith , which way soever our enry resolves the doubt , or perhaps leaves it unresolved . if he had required more of us in those points , he would have declared his will plainer to us ; and discover'd the truth contain'd in those obscure , or seemingly contradictory places , as clearly , and as uniformly as he did that fundamental article , that we were to believe him to be the messiah our king. as men we have god for our king , and are under the law of reason : as christians , we have iesus the messiah for our king , and are under the law revealed by him in the gospel . and though every christian , both as a deist and a christian , be obliged to study both the law of nature and the revealed law , that in them he may know the will of god , and of jesus christ whom he hath sent , yet in neither of these laws is there to be found a select set of fundamentals , distinct from the rest which are to make him , a deist or a christian. but he that believes one eternal invisible god , his lord and king , ceases thereby to be an atheist ; and he that believes iesus to be the messiah his king , ordain'd by god thereby becomes a christian , is delivered from the power of darkness , and is translated into the kingdom of the son of god , is actually within the covenant of grace , and has that faith ; which shall be imputed to him for righteousness , and if he continues in his allegiance to this his king , shall receive the reward , eternal life . he that considers this , will not be so hot as the unmasker , to contend for a number of fundamental articles all necessary every one of them to be explicitly believed , by every one , for salvation , without knowing them himself , or being able to enumerate them to another . can there be any thing more absurd , than to say , there are several fundamental articles , each of which every man must explicitly believe upon pain of damnation , and yet not to be able to say , which they be ? the unmasker has set down no small number ; but yet dares not say , these are all . on the contrary , he has plainly confessed , there are more : but will not , i. e. cannot tell what they are , that remain behind . nay , has given a general description of his fundamental articles , by which it is not evident , but there may be ten times as many , as those he had named ; and amongst them ( if he durst or could name them ) probably several , that many a good christian , who died in the faith , and is now in heaven , never once thought of ; and others , which many , of as good authority as he , would from their different systems , certainly deny and contradict . this , as great an absurdity as it is , cannot be otherwise , whilst men will take upon them to alter the terms of the gospel ; and when it is evident , that our saviour , and his apostles received men into the church , and pronounced them believers , for taking him to be the messiah their king and deliverer sent by god , have the boldness to say , this is not enough . but when you would know of them what then is enough , they cannot tell you . the reason whereof is visible , viz. because they being able to produce no other reason for their collection of fundamental articles to prove them necessary to be believed , but because they are of divine authority and contain'd in the holy scriptures , and are , as the unmasker says , writ there on purpose to be believed , they know not where to stop , when they have once begun . those texts that they leave out , or from which they deduce none of them , being of the same divine authority , and so upon that account equally fundamental , with what they have culled out , though not so well suited to their particular systems . hence come those endless and unreasonable contentions about fundamentals , whilst each censures the defect , redundancy , or falshood of what others require , as necessary to be believed ; and yet he himself gives not a catalogue of his own fundamentals , which he will say is sufficient and compleat . nor is it to be wondred , since in this way it is impossible to stop short of putting every proposition divinely revealed into the list of fundamentals ; all of them being of divine , and so of equal authority , and upon that account equally necessary to be believed by every one who is a christian ; though they are not all necessary to be believed to make any one a christian . for the new testament , containing the laws of the messiah's kingdom , in regard of all the actions both of mind and body of all his subjects , every christian is bound by his allegiance to him , to believe all that he says in it to be true , as well as to assent , that all that he commands in it is just and good : and what negligence , perverseness , or guilt there is in his mistaking in the one , or failing in his obedience to the other , that this righteous judge of all men , who cannot be deceived , will at the last day lay open , and reward accordingly . 't is no wonder therefore , there has been such fierce contests , and such cruel havock made amongst christians about fundamentals : whilst every one would set up his system upon pain of fire and faggot in this , and hell fire in the other world ; though at the same time , whilst he is exercising the utmost barbarities against others to prove himself a true christian , he professes himself so ignorant that he cannot tell , or so uncharitable , that he will not tell , what articles are absolutely necessary , and sufficient to make a man a christian. if there be any such fundamentals , as 't is certain there are , 't is as certain they must be very plain . why then does every one urge and make a stir about fundamentals , and no body give a list of them ? but because , ( as i have said ) upon the usual grounds , they cannot . for i will be bold to say , that every one , who considers the matter , will see , that either only the article of his being the messiah their king , which alone our saviour and his apostles preach'd to the unconverted world , and received those that believed it into the church , is the only necessary article to be believed by a theist to make him a christian ; or else that all the truths contain'd in the new testament , are necessary articles to be believed to make a man a christian ; and that between these two it is impossible any where to stand . the reason whereof is plain . because either the believing iesus to be the messiah , i. e. the taking him to be our king , makes us subjects and denizons of his kingdom , i. e. christians ; or else an explicit knowledge of , and actual obedience to the laws of his kingdom is what is required to make us subjects ; which , i think , is what was never said of any other kingdom . for a man must be a subject before he is bound to obey . let us suppose it will be said here , that an obedience to the laws of christ's kingdom , is what is necessary to make us subjects of it , without which we cannot be admitted into it , i. e. be christians : and if so , this obedience must be universal ; i mean , it must be the same sort of obedience to all the laws of this kingdom : which since no body says is in any one such as is wholly free from error or frailty , this obedience can only lie in a sincere disposition and purpose of mind to obey every one of the laws of the messiah deliver'd in the new testament , to the utmost of our power . now believing right being one part of that obedience , as well as acting right is the other part , the obedience of assent must be implicitly to all that is deliver'd there ; that it is true . but for as much as the particular acts of an explicit assent cannot go any farther than his understanding , who is to assent , what he understands to be the truth deliver'd by our saviour , or the apostles commission'd by him , and assisted by his spirit , that he must necessarily believe : it becomes a fundamental article to him , and he cannot refuse his assent to it , without renouncing his allegiance . for he that denies any of the doctrines that christ has deliver'd , to be true , denies him to be sent from god , and consequently to be the messiah , and so ceases to be a christian. from whence it is evident , that if any more be necessary to be believed to make a man a christian , than the believing iesus to be the messiah , and thereby taking him for our king ; it cannot be any set bundle of fundamentals culled out of the scripture , with an omission of the rest , according as best suits any ones fancy , system , or interest : but it must be an explicit belief of all those propositions , which he according to the best of his understanding , really apprehends to be contain'd , and meant in the scripture ; and an implicit belief of all the rest , which he is ready to believe , as soon as it shall please god , upon his use of the means , to enlighten him , and make them clear to his understanding . so that in effect , almost every particular man in this sense has , or may have , a distinct catalogue of fundamentals , each whereof it is necessary for him explicitly to believe , now that he is a christian ; whereof if he should disbelieve , or deny any one , he would cast off his allegiance , disfranchise himself , and be no longer a subject of christ's kingdom . but in this sense no body can tell what is fundamental to another , what is necessary for another man to believe . this catalogue of fundamentals every one alone can make for himself : no body can fix it for him ; no body can collect or prescribe it to another : but this is according as god has dealt to every one the measure of light and faith ; and hath open'd each man's understanding , that he may understand the scriptures . whoever has used wha● means he is capable of , for the informing of himself , with a readiness to believe and obey what shall be taught and prescrib'd by iesus his lord and king , is a true and faithful subject of christ's kingdom ; and cannot be thought to fail in any thing necessary to salvation . supposing a man and his wife , barely by seeing the wonderful things that moses did , should have been perswaded to put ▪ themselves under his government ; or by reading his law , and liking it ; or by any other motive , had been prevail'd on sincerely to take him for their ruler and law-giver , and accordingly ( renouncing their former idolatry and heathenish pollutions ) in token thereof had by baptism and circumcision , the initiating ceremonies , solemnly enter'd themselves into that communion under the law of moses ; had they not thereby been made denizons of the commonwealth of israel , and invested with all the privileges and prerogatives of true children of abraham , leaving to their posterity a right to their share in the promis'd land , though they had died before they had performed any other act of obedience to that law ; nay , though they had not known whose son moses was , nor how he had deliver'd the children of israel out of egypt , nor whither he was leading them ? i do not say it is likely they should be so far ignorant : but whether they were or no , 't was enough , that they took him for their prince and ruler , with a purpose to obey him , to submit themselves entirely to his commands and conduct ; and did nothing afterwards , whereby they disowned or rejected his authority over them . in that respect , none of his laws were greater , or more necessary to be submitted to one than another , though the matter of one might be of much greater consequence than of another . but a disobedience to any law of the least consequence , if it carry with it a disowning of the authority that made it , forfeits all , and cuts off such an offender from that commonwealth , and all the privileges of it . this is the case , in respect of other matters of faith , to those who believe iesus to be the messiah , and take him to be their king sent from god , and so are already christians . 't is not the opinion , that any one may have of the weightiness of the matter , ( if they are , without their own fault ignorant that our saviour hath revealed it ) that shall disfranchise them , and make them forfeit their interest in his kingdom : they may be still good subjects , though they do not believe a great many things , which creed-makers may think necessary to be believed . that which is required of them is a sincere endeavour to know his mind declared in the gospel , and an explicit belief of all that they understand to be so . not to believe what he has reveal'd , whether in a lighter or more weighty matter , calls his veracity into question , destroys his mission , denies his authority , and is a flat disowning him to be the messiah ; and so overturns that fundamental , and necessary article whereby a man is a christian. but this cannot be done by a man's ignorance , or unwilful mistake of any of the truths published by our saviour himself , or his authorized and inspired ministers in the new testament . whilst a man knows not that it was his will or meaning , his allegiance is safe , though he believe the contrary . if this were not so , it is impossible , that any one should be a christian. for in some things we are ignorant , and err all , not knowing the scriptures . for the holy inspired writings , being all of the same divine authority , must all equally in every article be fundamental and necessary to be believed ; if that be a reason , that makes any one proposition in it necessary to be believed . but the law of faith , the covenant of the gospel , being a covenant of grace , and not of natural right or debt , nothing can be absolutely necessary to be believed , but what by this new law of faith god of his good pleasure hath made to be so . and this 't is plain by the preaching of our saviour and his apostles , to all that believed not already in him , was only the believing the only true god , and iesus to be the messiah , whom he hath sent . the performance of this puts a man within the covenant , and is that which god will impute to him for righteousness . all the other acts of assent to other truths , taught by our saviour , and his apostles , are not what make a man a christian ; but are necessary acts of obedience to be performed by one , who is a christian ; and therefore being a christian , ought to live by the laws of christ's kingdom . nor are we without some glimpse of light , why it hath pleased god of his grace , that the believing iesus to be the messiah should be that faith which he would impute to men for righteousness . 't is evident from the scripture , that our saviour despised the shame and endured the cross for the joy that was set before him ; which joy , 't is also plain , was a kingdom , but in this kingdom which his father had appointed to him , he could have none but voluntary subjects , such as leaving the kingdom of darkness , and of the prince of this world , with all the pleasures , pomps and vanities thereof , would put themselves under his dominion , and translate themselves into his kingdom ; which they did by believing and owning him to be the messiah their king , and thereby taking him to rule over them . for the faith for which god justi●ieth , is not an empty speculation , but a faith joyn'd with repentance , and working by love. and for this , which was in effect to return to god himself , and to their natural allegiance due to him , and advance as much as lay in them the glory of the kingdom , which he had promised his son , god was pleased to declare he would accept them , receive them to grace , and blot out all their former transgressions . this is evidently the covenant of grace as deliver'd in the scriptures : and if this be not , i desire any one to tell me what it is , and what are the terms of it . 't is a law of faith , whereby god has promised to forgive all our sins upon our repentance , and believing something ; and to impute that faith to us for righteousness , now i ask what 't is by the law of faith we are required to believe ? for till that be known , the law of faith is not distinctly known , nor the terms of the covenant upon which the almerciful god graciously offers us salvation . and if any one will say this is not known , nay , is not easily , and certainly to be known under the gospel , i desire him to tell me what the greatest enemies of christianity can say worse against it ? for a way propos'd to salvation , that does not certainly lead thither , or is propos'd so as not to be known , are very little different as to their consequence ; and mankind would be left to wander in darkness and uncertainty with the one as well as the other . i do not write this for controversies sake ; for had i minded victory , i would not have given the unmasker this new matter of exception . i know whatever is said , he must be bawling for his fashionable and profitable orthodoxy , and cry out against this too which i have here added , as socinianism , and cast that name upon all that differs from what is held by those , he would recommend his zeal to in writing . i call it bawling , for whether what he has said be reasoning , i shall referr to those of his own brotherhood , if he be of any brotherhood , and there be any that will joyn with him in his set of fundamentals , when his creed is made . had i minded nothing but how to deal with him , i had tied him up short to his list of fundamentals , without affording him topicks of declaiming against what i have here said . but i have enlarged on this point , for the sake of such readers , who with a love of truth read books of this kind , and endeavour to inform themselves in the things of their everlasting concernment : it being of greater consideration with me , to give any light and satisfaction to one single person , who is really concerned to understand , and be convinced of the religion he professes , than what a thousand fashionable or titular professors of any sort of orthodoxy shall say or think of me , for not doing as they do , i. e. for not saying after others , without understanding what is said , or upon what grounds ; or caring to understand it . let us now consider his argument , to prove the articles he has given us to be fundamentals . in his thoughts concerning the causes of atheism , p. . he argues from tim. iii. . where , he says , christianity is called a mystery , that all things in christianity are not plain , and exactly level to every common apprehension ; that every thing in christianity is not clear , and intelligible and comprehensible by the weakest noddle . let us take this for proved , as much as he pleases , and then let us see the force of this subtle disputant's argument , for the necessity there is , that every christian man should believe those , which he has given us for fundamental articles out of the epistles . the reason of that obligation , and the necessity of every man and woman's believing them , he has laid in this , that they are to be found in the epistles , or in the bible . this argument for them we have over and over again in his socinianism unmask'd , as here , p. . thus ; are they set down to no purpose in these inspired epistles . why did the apostles write these doctrines , was it not , that those they writ to , might give their assent to them ? p. . they are in our bibles for that very purpose to be believed . p. . now i ask , can any one more directly invalidate all he says here for the necessity of believing his articles ? can any one more apparently write booty than by saying that these his doctrines , these his fundamental articles ( which are after his fashion set down between the . and . pages of this his first chapter ) are of necessity to be believed by every one , before he can be a christian , because they are in the epistles and in the bible ; and yet to affirm that in christianity , i. e. in the epistles and in the bible there are mysteries , there are things not plain , not clear , not intelligible to common apprehensions . if his articles , some of which contain mysteries , are necessary to be believed to make a man a christian , because they are in the bible ; than according to this rule it is necessary for many men to believe , what is not intelligible to them ; what their noddles cannot apprehend ( as the unmasker is pleased to turn the supposition of vulgar peoples understanding the fundamentals of their religion into ridicule ) i. e. it is necessary for many men to do , what is impossible for them to do , before they can be christians . but if there be several things in the bible , and in the epistles , that it is not necessary for men to believe to make them christians ; then all the unmasker's arguments from their being in the epistles is no proof , that all his articles are necessary to be believed to make a man a christian , because they are set down in the epistles ; much less , because he thinks they may be drawn according to his sys●em out of what is set down in the epistles . let him therefore either confess these and the like questions , why did the apostles write these ? was it not that those they writ to , might give their assent to them ? why should not every one of these evangelical truths be believed and imbraced ? they are in our bibles for that very purpose , and the like , to be impertinent and ridiculous : let him cease to propose them with so much ostentation , for they can serve only to mislead unwary readers : or let him unsay what he has said of things not plain to common apprehensions , not clear and intelligible . let him recant what he has said of mysteries in christianity . for i ask with him , p. . where can we be informed but in the sacred and inspired writings ? it is ridiculous to urge , that any thing is necessary to be explicitly believed to make a man a christian , because it is writ in the epistles and in the bible ; unless he confess that there is no mystery , no thing not plain not intelligible to vulgar understanding , in the epistles or in the bible . this is so evident , that the unmasker himself , who p. . of his thoughts concerning the causes of atheism , thought it ridiculous to suppose , that the vulgar should understand christianity , is here of another mind : and , p. . says of his evangelical doctrines and articles necessary to be assented to , that they are intelligible and plain ; there is no ambiguity and doubtfulness in them ; they shine with their own light , and to an unprejudiced eye are plain , evident and illustrious . to draw the unmasker out of the clouds , and prevent his hiding himself in the doubtfulness of his expressions , i shall desire him to say directly , whether the articles , which are necessary to be believed , to make a man a christian , and particularly those he has set down for such , are all plain and intelligible , and such as may be understood and comprehended ( i will not say in the unmasker's ridiculous way , by the weakest noddles , but ) by every illiterate countryman and woman capable of church communion ? if he says yes ; then all mysteries are excluded out of his articles necessary to be believed to make a man a christian. for that which can be comprehended by every day-labourer , every poor spinster , that is a member of the church , cannot be a mystery . and if what such illiterate people cannot understand , be required to be believed to make them christians , the greatest part of mankind are shut out from being christians . but the unmasker has provided an answer in these words , p. . there is , says he , a difficulty in the doctrine of the trinity , and several truths of the gospel , as to the exact manner of the things themselves , which we shall never be able to comprehend , at least on this side of heaven : but there is no difficulty as to the reality and certainty of them , because we know they are revealed to us by god in the holy scripture . which answer of difficulty in the manner , and no difficulty in the reality , having the appearance of a distinction , looks like learning ; but when it comes to be applied to the case in hand will scarce afford us sense . the question is about a proposition to be believed , which must first necessarily be understood . for a man cannot possibly give his assent to any affirmation or negation , unless he understand the terms as they are joyn'd in that proposition , and has a conception of the thing affirm'd or deny'd , and also a conception of the thing concerning which it is affirm'd or deny'd as they are there put together . but let the proposition be what it will , there is no more to be understood than is expressed in the terms of that proposition . if it be a proposition concerning a matter of fact , 't is enough to conceive , and believe the matter of fact. if it be a proposition concerning the manner of the fact , the manner of the fact must also be believed , as it is intelligibly expressed in that proposition , v. g. should this proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be offer'd as an article of faith to an illiterate countryman of england , he could not believe it : because , though a true proposition , yet it being propos'd in words whose meaning he understood not , he could not give any assent to it . put it into english , he understands what is meant by the dead shall rise . for he can conceive , that the same man , who was dead and senseless , should be alive again ; as well as he can , that the same man , who is now in a lethargy , should awake again ; or the same man that now is out of his sight , and he knows not whether he be alive or dead , should return , and be with him again : and so he is capable of believing it , though he conceives nothing of the manner how a man revives , wakes , or moves . but none of these manners of those actions being included in those propositions , the proposition concerning the matter of fact ( if it imply no contradiction in it ) may be believed ; and so all that is required may be done , whatever difficulty may be as to the exact manner how it is brought about . but where the proposition is about the manner , the belief too must be of the manner . v. g. the article is , the dead shall be raised with spiritual bodies . and then the belief must be as well of this manner of the fact , as of the fact it self . so that what is said here by the unmasker about the manner signifies nothing at all in the case . what is understood to be expressed in each proposition , whether it be of the manner , or not of the manner , is ( by its being a revelation from god ) to be believed , as far as it is understood : but no more is required to be believed concerning any article , than is contain'd in that article . what the unmasker , for the removing of difficulties , adds farther in these words , but there is no difficulty as to the reality and certainty of the truths of the gospel . because we know , they are revealed to us by god in the holy scripture , is yet farther from signifying any thing to the purpose , than the former . the question is about understanding ; and , in what sense they are understood , believing several propositions , or articles of faith , which are to be found in the scripture . to this , the unmasker says , there can be no difficulty at all as to their reality and certainty ; because they are revealed by god. which amounts to no more but this , that there is no difficulty at all in understanding and believing this proposition , that whatever is revealed by god is really and certainly true . but is the understanding and believing this single proposition , the understanding and believing all the articles of faith necessary to be believed ? is this all the explicit faith a christian need have ? if so , then a christian need explicitly believe no more but this one proposition , viz. that all the propositions between the two covers of his bible are certainly true . but i imagine the unmasker will not think the believing this one proposition is a sufficient belief of all those fundamental articles , which he has given us as necessary to be believed to make a man a christian . for if that will serve the turn , i conclude he may make his set of fundamentals as large and express to his system as he pleases ; calvinists , arminians , anabaptists , socinians , will all thus own the belief of them ; viz. that all that god has revealed in the scripture is really and certainly true . but if believing this proposition , that all that is reveal'd by god in the scripture is true , be not all the faith which the unmasker requires , what he says about the reality and certainty of all truths reveal'd by god removes nothing of the difficulty . a proposition of divine authority is found in the scripture : 't is agreed presently between him and me , that it contains a real certain truth : but the difficulty is , what is the truth it contains , to which he , and i must assent . v. g. the profession of faith made by the eunuch in these words , iesus christ is the son of god , upon which he was admitted into the church as a christian , i believe contains a real and certain truth . is that enough ? no says the unmasker , p. . it includes in it that christ was god ; and therefore it is not enough for me to believe , that these words contain a real certain truth ; but i must believe they contain this truth , that jesus christ is god ; that the eunuch spoke them in that sense , and in that sense i must assent to them : whereas they appear to me to be spoken , and meant here , as well as in several other places of the new testament , in this sense , viz. that iesus christ is the messiah , and in that sense in this place i assent to them . the meaning then of these words as spoken by the eunuch is the difficulty : and i desire the unmasker , by the application of what he has said here , to remove that difficulty . for granting all revelation from god to be really and certainly true ( as certainly it is ) how does the believing that general truth remove any difficulty about the sense and interpretation of any particular proposition found in any passage of the holy scriptures ? or is it possible for any man to understand it in one sense , and believe it in another ; because it is a divine revelation , that has reallity and certainty in it ? thus much as to what the unmasker says of the fundamentals he has given us , p. . viz. that no true lover of god and truth need doubt of any of them : for there is no ambiguity and doubtfulness in them . if the distinction he has used of difficulty as to the exact manner , and difficulty as to the reality and certainty of gospel truths , will remove all ambiguity and doubtfulness from all those texts of scripture , from whence he and others deduce fundamental articles , so that they will be plain and intelligible to every man in the sense he understands them , he has done great service to christianity . but he seems to distrust that himself , in the following words . they shine , says he , with their own light , and to an unprejudiced eye are plain evident and illustrious , and they would always continue so , if some ill minded men did not perplex and entangle them . i see the matter would go very smooth , if the unmasker might be the sole authentick interpreter of scripture . he is wisely of that judge's mind , who was against hearing the counsel on the other side , because they always perplexed the cause . but if those who differ from the unmasker , shall in their turns call him the prejudiced and ill-minded man , who perplexes these matters ( as they may with as much authority as he ) we are but where we were ; each must understand for himself the best he can ; till the unmasker be received as the only unprejudiced man , to whose dictates every one without examination is with an implicit faith to submit . here again , p. . the unmasker puts upon me , what i never said , and therefore i must desire him to shew , where it is , that i pretend , xi . that this proposition , that jesus is the messiah , is more intelligible than any of those he has named . in his thoughts concerning the causes of atheism , p. . he argues that this proposition [ iesus is the messiah ] has more difficulty in it than the article of the holy trinity . and his proofs are worthy of an unmasker . for , says he , here is an hebrew word first to be explain'd , or ( as he has this strong argument again , socinianism unmask'd , p. . ) here first the name iesus , which is of hebrew extraction , though since grecized must be expounded . answ. iesus being a proper name , only denoting a certain person , needs not to be expounded , of what extraction soever it be . is this proposition , ionathan was the son of saul king of israel , any thing the harder , because the three proper names in it , ionathan , saul and israel are of hebrew extraction ? and is it not as easie and as level to the understanding of the vulgar as this , arthur was the son of henry king of england , though neither of these names be of hebrew extraction ? or cannot any vulgar capacity understand this proposition , iohn edwards writ a book , intituled , socinianism unmask'd , till the name iohn , which is of hebrew extraction , be explained to him ? if this be so , parents were best beware how hereafter they give their children scripture names , if they cannot understand what they say to one another about them , till these names of hebrew extraction are expounded to them ; and every proposition , that is in writings and contracts made concerning persons , that have names of hebrew extractions , become thereby as hard to be understood as the doctrine of the holy trinity . his next argument is just of the same size . the word messias must , he says , be explained too . of what extraction soever it be , there needs no more explication of it than what our english bible gives of it , where it is plain to any vulgar capacity , that it was used to denote that king and deliverer whom god had promised . so that this proposition , iesus is the messiah , has no more difficulty in it , than this , iesus is the promised king and deliverer ; or than this , cyrus was king and deliverer of persia : which i think requires not much depth of hebrew to be understood . he that understood this proposition , and took cyrus for his king , was a subject and a member of his kingdom ; and he that understands the other , and takes iesus to be his king , is his subject and a member of his kingdom . but if this be as hard as it is to some men to understand the doctrine of the trinity , i fear many of the kings in the world have but few true subjects . to believe jesus to be the messiah , is ( as he has been told over and over again ) to take him for our king and ruler , promised and sent by god. this is that , which will make any one from a iew or heathen to be a christian. in this sense it is very intelligible to vulgar capacities . those who so understand and believe it , are so far from pronouncing those words as a spell ( as the unmasker ridiculously suggests , p. . ) that they thereby become christians . but what if i tell the unmasker , that there is one mr. edwards , who ( when he speaks his mind , without considering how it will make for or against him ) in another place , thinks this proposition , iesus is the messias , very easie and intelligible ? to convince him of it , i shall desire him to turn to the th . page of his socinianism unmask'd , where he will find that mr. edwards without any great search into hebrew extractions , interprets iesus the messiah to signifie this , that iesus of nazareth was that eminent and extraordinary person prophesied of long before , and that he was sent and commissioned by god : which i think is no very hard proposition to be understood . but it is no strange thing , that that which was very easie to an unmasker in one place , should be terrible hard in another ; where want of something better requires to have it so . another argument that he uses to prove the articles he has given us to be necessary to salvation , ( p. . ) is because they are doctrines which contain things that in their nature have an immediate respect to the occasion , author , way , end , means and issue of mens redemption and salvation . and here i desire him to prove , xii . that every one of his articles contains things so immediately relating to the occasion , author , way , means and issue of our redemption and salvation , that no body can be saved without understanding the texts from whence he draws them , in the very same sense that he does ; and explicitly believing all these propositions that he has deduced , and all that he will deduce from scripture , when he shall please to compleat his creed . pag. . he says of his fundamentals , not without good reason therefore i called them essential and integral parts of our christian and evangelical faith : and why the vindicator fleers at these terms , p. . i know no reason , but that he cannot confute the application of them . answ. one would think by the word therefore , which he uses here , that in the precedent paragraph , he had produced some reason to justifie his ridiculous use of those terms in his thoughts concerning atheism , p. . but nothing therein will be found tending to it . indeed the foregoing paragraph begins with these words , thus i have briefly set before the reader those evangelical truths , those christian principles , which belong to the very essence of christianity . amongst these there is the word essence : but that from thence , or any thing else in that paragraph , the unmasker could with good sense , or any sense at all , inferr as he does , not without good reason , therefore , i called them the essential and integral parts of our christian and evangelical faith , requires an extraordinary sort of logick to make out . what , i beseech you , is your good reason too here , upon which you inferr therefore , & c ? for it is impossible for any one but an unmasker , to find one word justifying his use of the terms essential and integral . but it would be a great restraint to the running of the unmasker's pen , if you should not allow him the free use of illative particles , where there are no promises to support them : and if you should not take affirmations without proof for reasoning , you at once strike off above three quarters of his book ; and he will often , for several pages toget●er , have nothing to say . as for example , from p. . to p. . but to shew , that i did not without reason say his use of the terms essential and integral , in the place before quoted , was ridiculous , i must mind my reader , that pag. . of his thoughts concerning the causes of atheism , he having said that the epistolary writings are fraught with other fundamentals besides that one which i mention , and then having set them down , he closes his catalogue of them thus : these are matters of faith contain'd in the epistles , and they are essential and integral parts of the gospel it self , p. . now what could be more ridiculous , than where the question is about fundamental doctrines , which are the essentials of christian religion , without an assent to which a man cannot be a christian , and so he himself calls them , p. . of his socinianism unmask'd , that he should close the list he had made of fundamental doctrines , i. e. essential points of the christian religion , with telling his reader , these are essential and integral parts of the gospel it self ? i. e. these which i have given you for fundamental , for essential doctrines of the gospel are the fundamental and not fundamental , essential and not essential parts of the gospel mixed together . for integral parts , in all the writers i have met with , besides the unmasker , are contra-distinguished to essential ; and signifie such parts as the thing can be without , but without them will not be so compleat and entire as with them . just such an accuteness as our unmasker would any one shew , who taking upon him to set down the parts essential to a man , without the having of which he could not be a man , should name the soul , the head , the heart , lungs , stomach , liver , spleen , eyes , ears , tongue , arms , legs , hair and nails ; and to make all sure , should conclude with these words , these are parts contain'd in a man , and are essential and integral parts of a man himself , i. e. they are parts , some without which he cannot be a man , and others which though they make the man entire , yet he may be a man without them ; as a man ceases not to be a man , though he want a nail , a finger , or an arm , which are integral parts of a man. risum teneatis ? if the unmasker can make any better sence of his essential and integral parts of the gospel it self ; i will ask his pardon for my laughing : till then he must not be angry , if the reader and i laugh too . besides i must tell him , that those which he has set down are not the integral parts of the christian faith ; any more than the head , the trunk , and the arms , hands and thighs are the integral parts of a man : for a man is not entire without the legs and feet too . they are some of the integral parts indeed ; but cannot be called the integral parts , where any that go to make up the whole man are l●ft out . nor those the integral , but some of the integral parts of the christian faith , out of which any of the doctrines proposed in the new testament are omitted : for whatever is there proposed , is proposed to be believed , and so is a part of the christian faith. before i leave his catalogue of the essential and integral parts of the gospel , which he has given us , instead of one containing the articles necessary to be believed to make a man a christian , i must take notice of what he says , whilst he is making it , p. . why then is there a treatise publish'd to tell the world that the bare belief of a messiah is all that is required of a christian. as if there were no difference between believing a messiah , and believing iesus to be the messiah : no difference between required of a christian , and required to make a man a christian. as if you should say , renouncing his former idolatry , and being circumcised and baptized into moses , was all that was required to make a man an israelite ; therefore it was all that was required of an israelite . for these two falshoods has he in this one short sentence , thought fit slily to father upon me the humble imitator of the iesuits , as he is pleased to call me . and therefore i must desire him to shew , xiii . where the world is told in the treatise that i publish'd , that the bare belief of a messiah is all that is required of a christian ? the six next pages , i. e. from . to the end of his second chapter , being taken up with nothing but pulpit oratory out of its place ; and without any reply , apply'd or applicable to any thing i have said in my vindication ; i shall pass by , till he shews any thing in them that is so . in pag. . this giant in argument , falls on me , and mauls me unmercifully about the epistles . he begins thus ; the gentleman is not without his evasions , and he sees it is high time to make use of them . this puts him in some disorder . for when he comes to speak of my mentioning his ill treatment of the epistles — you may observe that he begins to grow warmer than before . now this meek man is nettled , and one may perceive he is sensible of the scandal that he hath given to good people by his slighting the epistolary writings of the holy apostles , yet he is so cunning as to disguise his passion as well as he can . let all this impertinent and inconsistent stuff be so . i am angry , and cannot disguise it ; i am cunning and would disguise it ; but yet the quick-sighted unmasker has found me out , that i am nettled . what does all this notable prologue of hictius doctius , of a cunning man , and in effect no cunning man , in disorder , warm'd , nettled , in a passion tend to ? but only to shew , that these following words of mine , p. . of my vindication , viz. i require you to publish to the world those passages which shew my contempt of the epistles are so full of heat and disorder , that they need no other answer , but what need i , good sir , do this , when you have done it your self ? a reply , i own , very soft , and whether i may not say , very silly , let the reader judge . the unmasker having accused me of contemning the epistles , my reply in my vindicat. p. . was thus ; sir , when your angry fit is over , and the abatement of your passion has given way to the return of your sincerity , i shall beg you to read this passage in the . p. of my book . these holy writers ( viz. the penmen of the epistles ) inspired from above , writ nothing but truth ; and in most places very weighty truths to us now , for the expounding , clearing and confirming of the christian doctrine , and establishing those in it , who had imbraced it . and again , p. . the other parts [ i. e. besides the gospels and the acts ] of divine revelation are objects of faith , and are so to be received ; they are truths of which none , that is once known to be such , i. e. revealed , may or ought to be disbelieved . and if this does not satisfie you , that i have as high a veneration for the epistles , as you , or any one can have , i require you to publish to the world those passages , which shew my contempt of them . after such direct words of mine , expressing my veneration for that part of divine revel●●on , which is contain'd in the epistles , any one but an unmasker would blush to charge me with contempt of them , without alledging , when summon'd to it , any word in my book to justifie that charge . if hardness of forehead , were strength of brains , 't were two to one of his side against any man i ever yet heard of . i require him to publish to the world those passages , that shew my contempt of the epistles , and he answers me , he need not do it , for i have done it my self . whoever had common sense would understand , that what i demanded was , that he should shew the world where , amongst all i had published , there were any passages , that expressed contempt of the epistles : for it was not expected , he should quote passages of mine , that i had never published . and this accute unmasker ( to this ) says , i had published them my self . so that the reason why he cannot find them is , because i have published them my self . but , says he , i appeal to the reader , whether ( after your tedious collections out of the four evangelists ) your passing by the epistles , and neglecting wholly what the apostles say in them , be not publishing to the world your contempt of them ? i demand of him to publish to the world those passages , which shew my contempt of the epistles : and he answers , he need not , i have done it my self . how does that appear ? i have passed by the epistles , says he . my passing them by then , are passages published against the epistles ? for publishing of passages is what you said you need not do , and what i had done . so that the passages i have published , containing a contempt of the epistles , are extant in my saying nothing of them ? surely this same passing by has done some very shrewd displeasure to our poor unmasker , that he so starts whenever it is but named , and cannot think it contains less than exclusion , defiance and contempt . here therefore the proposition remaining to be proved by you is , xiv . that one cannot pass by any thing without contempt of it . and when you have proved it , i shall then ask you , what will become of all those parts of scriptur● ; all those chapters and verses , that you have passed by in your collection of fundamental articles ? those that you have vouchsafed to set down , you tell us are in the bible on purpose to be believed . what must become of all the rest , which you have omitted ? are they there not to be believed ? and must the reader understand your passing them by to be a publishing to the world your contempt of them ? if so , you have unmasked your self : if not , but you may pass by some parts of scripture , nay whole epistles , as you have those of st. iames , and st. iude , without contempt ; why may not i without contempt pass by others ; but because you have a liberty to do what you will , and i must do but what you in your good pleasure will allow me ? but if i ask you whence you have this privilege above others ; you will have nothing to say , except it be according to your usual skill in divining , that you know my heart , and the thoughts that are in it , which you find not like yours , right , and orthodox , and good ; but always evil and perverse , such as i dare not own , but hypocritically either say nothing of , or declare against ; but yet with all my cunning i cannot hide them from you ; your all knowing penetration always finds them out ; you know them , or you guess at them , as is best for your turn , and that 's as good : and then presently i am confounded . i doubt whether the world has ever had any two-eyed man your equal for penetration and a quick sight . the telling by the spectators looks , what card he guesses , is nothing to what you can do . you take the heighth of an author's parts , by numbring the pages of his book ; you can spy an heresy in him by his saying not a syllable of it ; distinguish him from the orthodox by his understanding places of scripture , just as several of the orthodox do ; you can repeat by heart whole leaves of what is in his mind to say , before he speaks a word of it ; you can discover designs before they are hatch'd , and all the intrigues of carrying them on by those who never thought of them . all this , and more you can do , by the spirit of orthodoxy , or which is as certain , by your own good spirit of invention informing you . is not this to be an errant conjurer ? but to your reply . you say , after my tedious collection out of the four evangelists , my passing by the epistles , and neglecting wholly what the apostles say , &c. i wondred at first why you mention'd not the acts here , as well as the four evangelists . for i have not , as you have in other places observed , been sparing of collections out of the acts too . but there was it seems a necessity here for your omitting it : for that would have stood too near what followed , in these words ; and neglecting wholly what the apostles say . for if it appear'd to the reader , out of your own confession , that i allowed and built upon the divine authority of what the apostles say in the acts , he could not so easily be mislead into an opinion , that i contemned what they say in their epistles . but this is but a slight touch of your leger-de-main . and now i ask the reader what he will think of a minister of the gospel , who cannot bear the texts of scripture i have produced , nor my quotations out of the four evangelists ? this which in his thoughts of the causes of atheism , p. . was want of vivacity and elevation of mind , want of a vein of sense and reason , yea and of elocution too , is here in his socinianism unmask'd , a tedious collection out of the four evangelists . those places i have quoted , lie heavy it seems upon his stomach , and are too many to be got off . but it was my business not to omit one of them ; that the reader might have a full view of the whole tenour of the preaching of our saviour and his apostles to the unconverted iews and gentiles ; and might therein see what faith they were converted to , and upon their assent to which they were pronounced believers and admitted into the christian church . but the unmasker complains there are too many of them : he thinks the gospel , the good news of salvation tedious from the mouth of our saviour and his apostles : he is of opinion , that before the epistles were writ , and without believing precisely what he thinks ●it to cull out of them , there could be no christians ; and if we had nothing but the four evangelists , we could not be saved . and yet 't is plain , that every single one of the four contains the gospel of iesus christ , and at least they all together contain all that is necessary to salvation . if any one doubt of this , i referr him to mr. chillingworth for satisfaction , who hath abundantly proved it . his following words ( were he not the same unmasker all through ) would be beyond parallel . but let us hear why the vindicator did not attempt to collect any articles out of these writings , he assigns this as one reason : the epistles being writ to those who were already believers , it could not be supposed that they were writ to them to teach them fundamentals , p. , . vindic. certainly no man would have conjectured that he would have used such an evasion as this . i will say that for him , he goes beyond all surmises , he is above all conjectures , he hath a faculty which no creature on earth can ever fathom . thus far the unmasker , in his oratorical strain . in what follows he comes to his closer reasoning against what i had said . his words are , do we not know that the four gospels were writ to and for believers , as well as unbelievers ? answ. i grant it . now let us see your inference : therefore what these holy historians recorded , that our saviour and his apostles said and preach'd to unbelievers , was said and preach'd to believers . the discourse which our saviour had with the woman of samaria , and her townsmen , was addressed to believers ; because st. iohn writ his gospel ( wherein it is recorded as a part of our saviour's history ) for believers as well as unbelievers . st. peter's preaching to cornelius and st. paul's preaching at antioch , at thessalonica , at corinth , &c. was not to unbelievers , for their conversion ; because st. luke dedicates his history of the acts of the apostles to theophilus , who was a christian , as the unmasker strenuously proves in this paragraph . just as if he should say , that the discourses which caesar records he had upon several occasions with the gauls were not addressed to the gauls alone , but to the romans also ; because his commentaries were writ for the romans as well as others : or that the sayings of the ancient greeks and romans in plutarch , were not spoke by them to their contemporaries only , because they are recorded by him for the benefit of posterity . i perused the preachings of our saviour and his apostles to the unconverted world , to see what they taught and required to be believed to make men christians : and these all i set down , and leave the world to be judge what they contain'd . the epistles which were all written to those who had imbraced the faith , and were all christians already , i thought would not so distinctly shew , what were those doctrines , which were absolutely necessary to make men christians ; they being not writ to convert unbelievers , but to build up those , who were already believers , in their most holy faith. this is plainly expressed in the epistle to the hebrews , v. , &c ▪ of whom , i. e. christ , we have many things to say and hard to be utter'd , seeing ye are all dull of hearing . for when for the time ye ought to be teachers , ye have need that one teach you again , which be the first principles of the oracles of god ; and are become such as have need of milk and not of strong meat . for every one that useth milk is unskilful in the word of righteousness ; for he is a babe : but strong meat belongeth to him that is of full age , even those who by reason of use have their senses exercised , to discern both good and bad . therefore leaving the principles of the doctrine of christ , let us go on unto perfection , not laying again the foundation of repentance from dead works , and of faith towards god and of the doctrine of baptism , and of laying on of hands , and of the resurrection of the dead , and of eternal iudgment . here the apostle shews what was his design in writing this epistle : not to teach them the fundamental doctrines of the christian religion , but to lead them on to more perfection ; that is , to greater degrees of knowledge of the wise design and wonderful contrivance and carrying on of the gospel and the evidence of it ; which he makes out in this epistle , by shewing its correspondence with the old testament , and particularly with the oeconomy of the mosaical constitution . here i might ask the unmasker , whether those many things which st. paul tells the hebrews he had to say of christ , ( hard to be utter'd to them , because they were dull of hearing ) had not an immediate respect to the occasion , author , way , means , or issue of their redemption and salvation ; and therefore , whether they were such things without the knowledge of which they could not be saved , as the unmasker says of such things , p. . and the like i might ask him concerning those things which the apostle tells the corinthians , ep. chap. iii. . that they were not yet able to bear . for much to the same purpose , he speaks to the corinthians , ep. . ch. iii. as in the above-cited places he did to the hebrews ; that he as a wise master-builder had laid the foundation : and that foundation , he himself tells us , is iesus the messiah , and that there is no other foundation to be laid . and that in this he laid the foundation of christianity at corinth , st. luke records , act xviii . . in these words ; paul at corinth reason'd in the synagogue every sabbath-day , and testified to the iews that iesus was the messiah . upon which foundation he tells them there might be a superstructure . but that what is built on the foundation is not the foundation , i think i need not prove . he further tells them , that he had desired to build upon this foundation ; but withal says , he had fed them till then with milk , and not with meat : because they were babes , and had not been able to bear it , neither were they yet able . and therefore this epistle we see is almost wholly spent in reproofs of their miscarriages , and in exhortations and instructions relating to practice , and very little said in it for the explaining any part of the great mystery of salvation contain'd in the gospel . by these passages we may see ( were it not evident to common sence it self from the nature of things ) that the design of these epistles was not to lay the foundations , or teach the principles of the christian religion ; they being writ to those who had received them , and were christians already . the same holds in all the other epistles : and therefore the epistles seem'd not to me the properest parts of scripture , to give us that foundation distinct from all the superstructures built on it ; because in the epistles , the latter was the thing propos'd , rather than the former . for the main intention of the apostles in writing their epistles , could not be to do what was done already ; to lay down barely the foundations of christianity to those who were christians already ; but to build upon it some ●arther explication of it , which either their particular circumstances , or a general evidencing of the truth , wisdom , excellencies , and privileges , &c. of the gospel required . this was the reason that perswaded me to take the articles of faith absolutely necessary to be received to make a man a christian , only from the preachings of our saviour and his apostles to the unconverted world , as laid down in the historical part of the new testament . and i thought it a good reason . it being past doubt , that they in their preachings proposed to the unconverted all that was necessary to be believed to make them christians . and also , that that faith , upon a profession whereof any one was admitted into the church as a believer , had all that was necessary in it to make him a christian ; because if it wanted any thing necessary , he had necessarily not been admitted ; unless we can suppose , that any one was admitted into the christian church by our saviour , and his apostles , who was not yet a christian ; or pronounced a believer , who yet wanted something necessary to make him a believer , i. e. was a believer and not a believer at the same time . but what those articles were , which had been preach'd to those , to whom the epistles were writ , and upon the belief whereof they had been admitted into the christian church , and became as they are called believers , saints , faithful , elect , &c. could not be collected out of the epistles . this , though it were my reason , and must be a reason to every one , who would make this enquiry ; and the unmasker quotes the place where i told him it was my reason ; yet he according to his never erring illumination , flatly tells me , p. . that it was not , and adds , here then is want of sincerity , &c. i must desire him therefore to prove what he says , p. . viz. xv. that by the same argument that i would perswade that the fundamentals are not to be sought for in the epistles , he can prove that they are not to be sought for in the gospels and in the acts ; because even these were writ to those that believed . and next i desire him to prove , what he also says in the same page , viz. xvi . that the epistles being writ to those that believed , was not an argument that i did make use of . he tells us , p. . that it is the argument whereby i would perswade , and in the very same page , a few lines lower , says , that it is not the argument i did make use of . who , but an arrant unmasker , would contradict himself so flatly in the same breath ? and yet upon that he raises a complaint of my want of sincerity . for want of sincerity in one of us , we need not go far for an instance . the next paragraph , p. . — . affords us a gross one of it ; wherein the unmasker argues strongly , not against any thing i had said , but against an untruth of his own setting up . towards the latter end of the paragraph , p. . he has these words ; it is manifest that the apostles in their epistles taught fundamentals , which is contrary to what this gentleman says , that such a thing could not be suppos'd ; and therefore the unmasker has taken a great deal of pains to shew , that there are fundamental doctrines to be found in the epistles ; as if i had denied it . and to lead the reader into an opinion , that i had said so , he sets down these words , could not be suppos'd , as if they were my words . and so they are , but not to that purpose . and therefore he did well not to quote the page , lest the reader , by barely turning to the place , should have a clear sight of falshood , instead of that sincerity which he would make the reader believe is wanting in me . my words , p. . of the reasonableness of christianity are , nor can it be suppos'd , that the sending of such fundamentals was the reason of the apostles writing to any of them . and a little lower ; the epistles therefore being all written to those who were already believers and christians , the occasion and end of writing them could not be to instruct them in that which was necessary to make them christians . the thing then that i deny'd , was not , that there were any fundamentals in the epistles . for p. . i have these express words ; i do not deny but the great doctrines of the christian faith are dropt here and there , and scatter'd up and down in most of them . and therefore he might have spared his endeavours in the next paragraph to prove , that there may be fundamentals found in the epistles , till he finds some body that denies it . and here again , i must repeat my usual question , that with this sincere writer is so often necessary , viz. xvii . where it is that i say that it cannot be suppos'd that there are fundamental articles in the epistles ? if he hopes to shift it off , by the word taught ; which seems fallaciously put in , as if he meant , that there were some fundamental articles taught necessary to be believed to make them christians , in the epistles , which those who they were writ to knew not before , in this sense i do deny it , and then this will be the xvii . proposition remaining upon him to prove , viz. that there are fundamental articles necessary to be believed to make a man a christian taught in the epistles which those , who they were writ to , knew not before . the former part of his next paragraph , p. . runs thus : hear another feigned ground of his omitting the epistles , viz. because the fundamental articles are here promiscuously and without distinction mixt with other truths . p. . but who sees not that this is a mere elusion ? for on the same account he might have forborn to search for fundamental articles in the gospels , for they do not lie there together , but are dispersed up and down : the doctrinal and historical parts are mix'd with one another , but he pretends to sever them . why then did he not make a separation between the doctrines in the epistles , and those other matters that are treated of there ? he has nothing to reply to this , and therefore we must again look upon what he has suggested as a cast of his shuffling faculty . the argument contain'd in these words is this . a man cannot well distinguish fundamental from non-fundamental doctrines in the epistles , where they are promiscuously mixed with non-fundamental doctrines ▪ therefore he cannot well distinguish fundamental doctrines from others in the gospels , and the acts , where they are mixed with matters of fact. as if he should say , one cannot well distinguish a batchellour of divinity from other divines , where several of them stand together promiscuously in the same habit ; therefore one cannot distinguish a batchellour of divinity from a billingsgate orator , where they stand together in their distinct habits . or that it is as easie to distinguish ●ine gold , from that of a little lower allay , where several pieces of each are mixed together ; as it is to distinguish pieces of fine gold from pieces of silver , which they are mixed among . but it seems the unmasker thinks it is as easie to distinguish between fundamental and not fundamental doctrines , in a writing of the same author , where they are promiscuously mixed together , as it is to distinguish between a fundamental doctrine of faith , and a relation of matter of fact , where they are intermixedly reported in the same history . when he has proved this , the unmasker will have more reason to tax me with elusion , shuffling and feigning , in the reason i gave for not collecting fundamentals out of the epistles . till then , all that noise must stand amongst those ridiculous airs of triumph and victory , which he so often gives himself , without the least advantage to his cause , or edification of his reader , though he should a thousand times say that i have nothing to reply . in the latter part of this paragraph , he says , that necessary truths , fundamental principles , may be distinguish'd from those , that are not such , in the epistolary writings , by the nature and importance of them , by their immediate respect to the author , and means of our salvation . answ. if this be so , i desire him to give me a definitive collection of fundamentals out of the epistles , as i have given one out of the gospels and the acts. if he cannot do that ; 't is plain he hath here given a distinguishing mark of fundamentals , by which he himself cannot distinguish them . but yet i am the shuffler . the argument in the next paragraph , p. . is this . necessary doctrines of faith , such as god absolutely demands to be believed for justification , may be distinguished from rules of holy living , with which they are mixed in the epistles ; therefore doctrines of faith necessary , and not necessary , to be believed to make a man a christian may be distinguished , as they stand mixed in the epistles . which is as good sense as to say , lambs and kids may be easily distinguish'd in the same pen , where they are together ; by their different natures : therefore the lambs i absolutely demand of you , as necessary to satisfie me , may be distinguish'd from others in the same pen , where they are mix'd without any distinction . doctrines of faith , and precepts of practice , are as distinguishable as doing and believing : and those as easily discernible one from another , as thinking and walking : but doctrinal propositions , all of them of divine revelation , are of the same authority , and of the same species , in respect of the necessity of believing them ; and will be eternally undistinguishable into necessary and not necessary to be believed , till there be some other way found , to distinguish them , than that they are in a book , which is all of divine revelation . though therefore doctrines of faith , and rules of practice are very distinguishable in the epistles ; yet it does not follow from thence , that fundamental and not fundamental doctrines , points necessary , and not necessary to be believed to make men christians , are easily distinguishable in the epistles . which therefore remains to be proved : and it remains incumbent upon him , xviii . to set down the marks , whereby the doctrines deliver'd in the epistles , may easily and exactly be distinguished into fundamental , and not fundamental articles of faith. all the rest of that paragraph , containing nothing against me , must be bound up with a great deal of the like stuff , which the unmasker has put into his book , to shew the world , he does not imitate me in impertinencies , incoherences , and trifling excursions , as he boasts in his first paragraph . only i shall desire the reader to take the whole passage concerning this matter , as it stands in my reasonableness of christianity , p. . i do not deny , but the great doctrines of the christian faith are dropt here and there , and scatter'd up and down in most of them . but 't is not in the epistles we are to learn , what are the fundamental articles of faith , where they are promiscuously , and without distinction , mixed with other truths , and discourses , which were ( though for edification indeed yet ) only occasional . we shall find and discern those great , and necessary points best in the preaching of our saviour and his apostles , to those who were yet strangers and ignorant of the faith , to bring them in , and convert them to it . and then let him read these words which the unmasker has quoted out of them , it is not in the epistles that we are to learn , what are the fundamental articles of faith , they were written for the resolving of doubts , and reforming of mistakes ; with his introduction of them in these words , he commands the reader not to stir a jot further than the acts. if i should ask him , where that command appears , he must have recourse to his old shift , that he did not mean as he said , or else stand convicted of a malicious untruth . an orator is not bound to speak strict truth , though a disputant be . but this unmasker's writing against me , will excuse him from being of the latter : and then why may not falshoods pass for rhetorical flourishes , in one who hath been used to popular haranguing ; to which men are not generally so severe , as strictly to examine them , and expect that they should always be found to contain nothing but precise truth , and strict reasoning ? but yet i must not forget to put upon his score , this other proposition of his , which he has , p. . and ask him to shew , xix . where it is that i command my reader not to stir a jot farther than the acts ? in the next two paragraphs , p. . — . the unmasker is at his natural play of declaiming without proving . 't is pity the mishna , out of which he takes his good breeding , as it told him that a well-bred and well-taught man answers to the first in the first place , had not given him this rule too about order , viz. that proving should go before condemning ; else all the fierce exaggerations , ill language can heap up , are but empty scurility . but 't is no wonder that the iewish doctors , should not provide rules for a christian divine turn'd unmasker . for where a cause is to be maintain'd , and a book to be writ , and arguments are not at hand , yet something must be found to fill it ; railing in such cases is much easier than reasoning , especially where a man's parts lie that way . the first of these paragraphs , p. . he begins thus ; but let us hear further what this vindicator saith to excuse his rejection of the doctrines contained in the epistles , and his putting us off with one article of faith : and then he quotes these following words of mine : what if the author designed his treatise , as the title shews , chiefly for those who were not yet throughly and firmly christians , purposing to work upon those , who either wholly disbelieved , or doubted of the truth of the christian religion ? answ. this , as he has put it , is a downright falshood . for the words he quotes , were not used by me to excuse my rejection of the doctrines contained in the epistles , or to prove there was but one article . but as a reason why i omitted the mention of satisfaction . to demonstrate this , i shall set down the whole passage as it is , p. . of my vindication ; where it runs thus : but what will become of me that i have not mention'd satisfaction ! possibly this reverend gentleman would have had charity enough for a known writer of the brotherhood to have found it by an innuendo in those words above quoted , of laying down his life for another . but every thing is to be strained here the other way . for the author of the reasonableness of christianity , &c. is of necessity to be represented as a socinian ; or else his book may be read ; and the truths in it , which mr. edwards likes not , be received ; and people put upon examining . thus one , as full of happy conjectures and suspitions as this gentleman , might be apt to argue . but what if the author designed his treatise , as the title shews , chiefly for those who were not yet throughly or firmly christians ; proposing to work on those who either wholly disbelieved or doubted of the truth of the christian religion ? to this he tells me , p. . that my title says nothing for me , i. e. shews not , that i designed my book for those that disbelieved or doubted of the christian religion . answ. i thought that a title that professed the reasonableness of any doctrine shew'd it was intended for those that were not ●ully satisfied of the reasonableness of it ; unless books are to be writ to convince those of any thing , who are convinced already . but possibly this may be the unmasker's way : and if one should judge by his manner of treating this subject , with declamation instead of argument , one would think , that he meant it for no body , but those who were of his mind already . i thought therefore , the reasonableness of christianity as deliver'd in the scripture , a proper title to signifie whom it was chiefly meant for : and , i thank god , i can with satisfaction say it has not wanted its effect upon some of them . but the unmasker proves for all that , that i could not design it chiefly for disbelievers or doubters of the christian religion . for , says he , p. . how those that wholly disregard and disbelieve the scriptures of the new testament , as gentiles , iews , mahometans and atheists do ( i crave leave to put in theists instead of atheists , for a reason presently to be mention'd ) are like to attend to the reasonableness of christianity as deliver'd in the scripture is not to be conceived ; and therefore we look upon this as all meer sham and sophistry . answ. though the unmasker teaches good breeding out of the mishna , yet i thought he had been a minister of the gospel , and had taught christianity out of the scripture . why ! good sir , would you teach iews and mahometans christianity out of the talmud and alcoran ; because they are the books , that at present they attend to and believe ? or would you , laying by the authority of all books , preach religion to infidels in your own name , and by your own authority ; laying aside the scripture ? is it not to be conceived , no not by a christian divine , that the way to make unbelievers christians , is to shew them the reasonableness of the religion contained in the scripture ? but it seems the unmasker has a peculiar way of preaching and propagating christianity without the scripture , as some men have a peculiar way of disputing without reason . in the beginning of this paragraph , p. . the unmasker , that is always a fair interpreter of my meaning , and never fails to know it better than i do , tells me , that by those , that wholly disbelieve , i must mean atheists , turks , iews and pagans ; and by those that are not firmly christians , a few weak christians . but did our unmasker never hear of unbelievers under a denomination distinct from that of atheists , turks , iews , and pagans ? whilst the pulpit and the press have so often had up the name of theists or deists , has that name wholly scaped him ? 't was these i chiefly designed , and i believe no body of all that read my vindication , but the unmasker mistook me , if he did . but there at least , p. . he might have found the name , as of a sort of unbelievers not unknown amongst us . but whatever he thought , it was convenient and a sort of prudence in him ( when he would perswade others , that i had not a design which i say i had ) to lessen as much as he could , and cover the need of any such design , and so make it , that i could not intend my book to work upon those , that disbelieved , or did not firmly believe ; by insinuating there were few or none such amongst us . hence he says that by those that are not throughly and firmly christians , i mean a few weak christians ; as well as under those , who wholly disbelieve he left the theists out of my meaning . i am very glad to hear from the unmasker , that there are but few weak christians , few that have doubts about the truth of christianity amongst us . but if there be not a great number of deists , and that the preventing their increase be no● worth every true christian's care and endeavours , those who have been so loud against them have been much to blame ; and i wish to god there were no reason for their complaints . for these therefore i take the liberty to say , as i did before , that i chiefly designed my book ; and shall not be asham'd of this sophistry as you call it , if it can be sophistry to alledge a matter of fact that i know ; till you have arguments to convince me , that you know my intention in publishing it , better than i do my self . and i shall think it still no blameable prudence , however you exclaim against prudence , ( as perhaps you have some reason ) that i mention'd only those advantages , that all christians are agreed in ; and that i observed that command of the apostle , rom. xiv . . him that is weak in the faith receive ye , but not to doubtful disputations ; without being a socinian . i think i did not amiss , that i offer'd to the belief of those that stood off , that , and only that , which our saviour and his apostles preach'd for the reducing the unconverted world. and would any one think he in earnest went about to perswade men to be christians , who should use that as an argument to recommend the gospel , which he has observed men to lay hold on as an objection against it ? to urge such points of controversie as necessary articles of faith , when we see our saviour and the apostles urged them not as necessary to be believed to make men christians , is ( by our own authority ) to add prejudices to prejudices , and to block up our own way to those men , whom we would have access to , and prevail upon . i have repeated this again out of the th . page of my vindication , where there is more to the same purpose ; that the reader may see how fully the unmasker has answer'd it . because i said , would any one blame my prudence if i mention'd only those advantages , which all christians are agreed in . the unmasker adds , p. . socinian christians , and then as if the naming of that had gained him his point , he goes on victoriously thus , he has bethought himself better since he first . publish'd his notions , and ( as the result of that ) he now begins to resolve , what he writ , into prudence . i know whence he had this method ( and 't is likely he has taken more than this from the same hands ) viz. from the missionary iesuits , that went to preach the gospel to the people of china . we are told , that they instructed them in some matters relating to our saviour ; they let them know that iesus was the messias , the person promised to be sent into ▪ the world ; but they conceal'd his sufferings and death , and they would not let them know any thing of his passion and crucifixion . so our author ( their humble imitator ) undertakes to instruct the world in christianity , with an omission of its principal articles , and more especially that of the advantage we have by christ's death , which was the prime thing design'd in his coming into the world. this he calls prudence : so that to hide from the people the main articles of the christian religion , to disguise the faith of the gospel , to betray christianity it self , is according to this excellent writer , the cardinal virtue of prudence . may we be deliver'd then , say i , from a prudential racovian . and there ends the ratling for this time ; not to be outdone by any piece of clock-work in the town . when he is once set a going , he runs on like an alarm , always in the same strain of noisy empty declamation ( wherein every thing is suppos'd and nothing prov'd ) till his own weight has brought him to the ground ? and then , being wound up with some new topick , takes another run , whether it makes for or against him it matters not ; he has laid about him with ill language , let it light where it will , and the vindicator is paid off . that i may keep the due distance in our different ways of writing , i shall shew the reader , that i say not this at random ; but that the place affords me occasion to say so . he begins this paragraph with these words , p. . let us hear farther what this vindicator says to excuse his rejection of the doctrines contain'd in the epistles . this rejection of the doctrines contain'd in the epistles , was the not mentioning the satisfaction of christ , amongst those advantages i shew'd , that the world received by his coming . this appears by the words he here quotes , as my excuse for that omission . in which place , i also produced some passages in my book which sounded like it , some words of scripture that are used to prove it ; but this will not content him : i am for all that , a betrayer of christianity and contemner of the epis●les . why ? because i did not out of them name satisfaction . if you will have the truth of it , sir , there is not any such word in any one of the epistles , or other books of the new testament , in my bible , as satisfying or satisfaction made by our saviour ; and so i could not put it into my christianity as deliver'd in the scripture . if mine be not a true bible , i desire you to furnish me with one that is more orthodox ; or if the translators have hid that main article of the christian religion , they are the betrayers of christianity , and contemners of the epistles , who did not put it there ; and not i , who did not take a word from thence , which they did not put there . for truly , i am not a maker of creeds ; nor dare add either to the scripture , or to the fundamental articles of the christian religion . but you will say satisfaction , though not named in the epistles , yet may plainly be collected out of them . answ. and so it may out of several places in my reasonableness of christianity , some whereof , which i took out of the gospels , i mention'd in my vindication , p. . and others of them which i took out of the epistles , which i shall point out to you now : as p. . i say the design of our saviour's coming was to be offered up ; and p. . i speak of the work of our redemption ; words which in the epistles are taken to imply satisfaction . and therefore if that be enough , i see not , but i may be free from betraying christianity ; but if it be necessary to name the word satisfaction , and he that does not so is a betrayer of christianity , you will do well to consider how you will acquit the holy apostles , from that bold imputation ; which if it be extended as far as it will go , will scarce come short of blasphemy ; for i do not remember that our saviour has any where named satisfaction , or implied it plainer in any words than those i have quoted from him . and he , i hope , will scape the intemperance of your tongue . you tell me , i had my prudence from the missionary iesuits in china ▪ who conceal'd our saviour's suffering and death ; because i undertake to ininstruct the world in christianity , with an omission of its principal articles . and i pray , sir , from whom did you learn your prudence , when taking upon you to teach the fundamental doctrines of christianity , in your thoughts concerning the causes of atheism , you left out several , that you have been pleased since to add in your socinianism unmask'd ? or if i , as you say here , betray christianity by this omission of this principal article ; what do you , who are a professed teacher of it , if you omit any principal article ; which your prudence is so wary in , that you will not say you have given us all that are necessary to salvation , in that list you have last published ? i pray who acts best the jesuit ( whose humble imitator you say i am ) you or i ; when pretending to give a catalogue of fundamentals , you have not reduced them to direct propositions ; but have left some of them indefinite , to be collected as every one pleases ; and instead of telling us it is a perfect catalogue of fundamentals , plainly shuffle it off , and tell me , p. . if that will not content me , you are sure you can do nothing that will ; if i require more , it is folly in you to comply with me ? one part of what you here say , i own to you , savours not much of the skill of a jesuit . you confess your inability , and i believe it to be perfectly true ; that if what you have done already ( which is nothing at all ) will not content me , you are sure , you can do nothing that will content me , or any reasonable man , that shall demand of you a compleat catalogue of fundamentals . but you make it up pretty well , with a confidence becoming one of that order . for he must have rub'd his forehead hard , who in the same treatise , where he so severely condemns the imperfection of my list of fundamentals , confesses that he cannot give a compleat catalogue of his own . you publish to the world in this , and the next page , that i hide from the people the main articles of the christian religion ; i disguise the faith of the gospel , betray christianity it self , and imitate the iesuits that went t● preach the gospel to the people of china , by my omission of its principal or main articles . answ. i know not how i disguise the faith of the gospel , &c. in imitation of the jesuits in china ; unless taking men off from the inventions of men , and recommending to them the reading and study of the holy scripture to find what the gospel is and requires , be a disguising of the faith of the gospel , a betraying of christianity , and an imitating of the iesuits . besides , sir , if one may ask you , in what school did you learn that prudent warine●s and reserve , which so eminently appears , p. . of your socinianism unmask'd , in these words : these articles ( meaning those which you had before enumerated as fundamental ) of faith , are such as must in some measure be known and assented to by a christian , such as must generally be received , and imbraced by him ? you will do well the next time to set down , how far your fundamentals must be known , assented to , and received ; to avoid the suspicion , that there is a little more of jesuitism in these expressions , in some measure known and assented to , and generally receiv'd and imbraced , than what becomes a sincere protestant preacher of the gospel . for your speaking so doubtfully of knowing and assenting to those , which you give us for fundamental doctrines , which belong ( as you say ) to the very essence of christianity , will hardly scape being imputed to your want of knowledge , or want of sincerity . and indeed the word general is in familiar use with you , and stands you in good stead , when you would say something , you know not what , as i shall have occasion to remark to you when i come to your page . further , i do not remember where it was , that i mention'd or undertook to set down all the principal or main articles of christianity . to change the ●●rms of the question from articles necessary to be believed to make a man a christian , into principal or main articles , looks a little jesuitical . but to pass by that ; the apostles when they went to preach the gospel to people as much strangers to it , as the chineses were , when the europeans came first amongst them , did they hide from the people the main articles of the christian religion , disguise the faith of the gospel , and betray christianity it self ? if they did not , i am sure i have not : for i have not omitted any of the main articles which they preached to the unbelieving world. those i have set down , with so much care not to omit any of them , that you blame me for it more than once , and call it tedious . however you are pleased to acquit or condemn the apostles in the case by your supream determination , i am very indifferent . if you think fit to condemn them for disguising or betraying the christian religion , because they said no more of satisfaction , than i have done , in their preaching at first to their unbelieving auditors , iews or heathens , to make them as i think christians ( for that i am now speaking of ) i shall not be sorry to be found in their company under what censure soever . if you are pleased graciously to take off this your censure from them , for this omission , i shall claim a share in the same indulgence . but to come to what perhaps you will think your self a little more concerned not to censure , than what the apostles did so long since ; for you have given instances of being very apt to make bold with the dead ; pray tell me , does the church of england admit people into the church of christ at hap-hazard ? or without proposing , and requiring a profession of all , that is necessary to be believed to make a man a christian ? if she does not , i desire you to turn to the baptism of those of riper years in our liturgy : where the priest asking the convert particularly , whether he believes the apostles creed , which he repeats to him ; upon his profession that he does , and that he desires to be baptized into that faith , without one word of any other articles , baptizes him ; and then declares him a christian , in these words : we receive this person into the congregation of christ's flock , and sign him with the sign of the cross , in token that he shall not be asham'd — to continue christ's faithful soldier and servant . in all this there is not one word of satisfaction , no more than in my book , nor so much neither . and here i ask you , whether for this omission , you will pronounce that the church of ▪ england disguises the faith of the gospel ? however you think fit to treat me , yet methinks you should not let your self loose so freely against our first reformers , and the fathers of our church ever since , as to call them betrayers of christianity it self , because they think not so much necessary to be believed to make a man a christian , as you are pleased to put down in your articles ; but omit , as well as i , your main article of satisfaction . having thus notably harangued upon the occasion of my saying , would any one blame my prudence , and thereby made me a socinian , a iesuit , and a betrayer of christianity it self , he has in that answer'd all that such a miscreant as i do or can say ; and so passes by all the reasons i gave , for what i did ; without any other notice or answer , but only denying a matter of fact , which i only can know , and he cannot , viz. my design in printing my reasonableness of christianity . in the next paragraph , p. . in answer to these words of st. paul , rom. xiv . . him that is weak in the faith receive ye , but not to doubtful disputations , which i brought as a reason , why i mention'd not satisfaction amongst the benefits receiv'd by the coming of our saviour ; because , as i tell him in my vindication , p. . my reasonableness of christianity , as the title shews , was designed chiefly for those who were not yet throughly or firmly christians . he replies , and i desire him to prove it . xx. that i pretend a design of my book which was never so much as thought of , till i was sollicited by my brethren to vindicate it . all the rest in this paragraph being either nothing to this place of the romans , or what i have answer'd elsewhere , needs no farther answer . the next two paragraphs , p. . ● . are meant for an answer to something i had said concerning the apostles creed , upon the occasion of his chargeing my book with socinianism . they begin thus . this author of the new christianity . answ. this new christianity is as old as the preaching of our saviour and his apostles , and a little older than the unmasker's system . wisely objects that the apostles creed hath none of those articles which i mention'd , p. , . answ. if that author wisely objects , the unmasker would have done well to have replied wisely . but for a man wisely to reply it is in the first place requisite , that the objection be truly and fairly set down in its full force , and not represented short , and as will best serve the answerers turn to reply to . this is neither wise nor honest : and this first part of a wise reply the unmasker has failed in . this will appear from my words and the occasion of them . the unmasker had accused my book of socinianism , for omitting some points , which he urged as necessary articles of faith. to which i answer'd , that he had done so only to give it an ill name , not because it was socinian , for he had no more reason to charge it with socinianism for the omissions he mentions , than the apostles creed . these are my words , which he should have either set down out of p. . which he quotes , or at least given the objection as i put it , if he had meant to have clear'd it by a fair answer . but he , instead thereof , contents himself that i object , that the apostles creed hath none of those articles and doctrines which the unmasker mention'd . answ. this at best is but a part of my objection , and not to the purpose . i there meant , without the rest join'd to it ; which it has pleased the unmasker according to his laudable way to conceal . my objection therefore stands thus , that the same articles , for the omission whereof the unmasker charges my book with socinianism , being also omitted in the apostles creed , he has no more reason to charge my book with socinianism , for the omissions mention'd , than he hath to charge the apostles creed with socinianism . to this objection of mine , let us now see how he answers , p. . nor does any considerate man wonder at it [ i. e. that the apostles creed hath none of those articles and doctrines which he had mention'd ] for the creed is a form of outward profession , which is chiefly to be made in the publick assemblies , when prayers are put up in the church and the holy scriptures are read . then this abridgment of faith is properly used , or when there is not generally time or opportunity to make any enlargement . but we are not to think it expresly contains in it all the necessary and weighty points , all the important doctrines of belief , it being only designed to be an abstract . answ. another indispensible requiquisite in a wise reply is , that it should be pertinent . now what can there be more impertinent , than to confess the matter of fact upon which the objection is grounded , but instead of destroying the inference drawn from that matter of fact , only amuse the reader with wrong reasons , why that matter of fact was so ? no considerate man , he says , doth wonder that the articles and doctrines he mentioned , are omitted in the apostles creed : because that creed is a form of outward profession . answ. a profession ! of what i beseech you ? is it a form to be used for form's sake ? i thought it had been a profession of something , even of the christian faith : and if it be so , any considerate man may wonder necessary articles of the christian faith should be lest out of it . for how it can be an outward profession of the christian faith , without containing the christian faith , i do not see ; unless a man can outwardly profess the christian faith in words , that do not contain or express it , i. e. profess the christian faith , when he does not profess it . but he says , 't is a profession chiefly to be made use of in assemblies . answ. do those solemn assemblies privilege it from containing the necessary articles of the christian religion ? this proves not that it does not , or was not designed to contain all articles necessary to be believed to make a man a christian ; unless the unmasker can prove that a from of outward profession of the christian faith , that contains all such necessary articles , cannot be made use of in the publick assemblies . in the publick assemblies , says he , when prayers are put up by the church and the holy scriptures are read , then this abridgment of faith is properly used ; or when there is not generally time or opportunity to make an enlargement . answ. but that which contains not what is absolutely necessary to be believed to make a man a christian , can no where be properly used as a form of outward profession of the christian faith , and least of all in the solemn publick assemblies . all the sense i can make of this is , that this abridgment of the christian faith , i. e. imperfect collection ( as the unmasker will have it ) of some of the fundamental articles of christianity in the apostles creed , which omits the greatest part of them , is made use of as a form of outward profession of but part of the christian faith in the publick assemblies , when by reason of reading of the scripture and prayers , there is not time or opportunity for a full and perfect profession of it . 't is strange the christian church should not find time nor opportunity in sixteen hundred years to make , in any of her publick assemblies , a profession of so much of her faith as is necessary to make a man a christian. but pray tell me , has the church any such full and compleat form of faith , that hath in it all those propositions , you have given us for necessary articles ( not to say any thing of those which you have reserved to your self in your own breast , and will not communicate ) of which the apostles creed is only a scanty form , a brief imperfect abstract , used only to save time in the croud of other pressing occasions , that are always in hast to be dispatch'd ? if she has , the unmasker will do well to produce it . if the church has no such compleat form , besides the apostle's creed , any where , of fundamental articles , he will do well to leave talking idlely of this abstract , as he goes on to do in the following words : but , says he , we are not to think that it expresly contains in it all the necessary and weighty points , all the important doctrines of our belief , it being only designed to be an abstract . answ. of what , i beseech you , is it an abstract ? for here the unmasker stops short , and as one that knows not well what to say , speaks not out what it is an abstract of ; but provides himself a subterfuge in the generality of the preceding terms of necessary and weighty points , and important doctrines , jumbled together ; which can be there of no other use , but to cover his ignorance , or sophistry . for the question being only about necessary points , to what purpose are weighty and important doctrines join'd to them ; unless he will say , that there is no difference between necessary and weighty points , fundamental and important doctrines ? and if so , then the distinction of points into necessary and not necessary , will be foolish and impertinent ; and all the doctrines contain'd in the bible will be absolutely necessary to be explicitly believed by every man to make him a christian. but taking it for granted , that the diction of truths contain'd in the gospel into points absolutely necessary , and not absolutely necessary to be believed to make a man a christian , is good ; i desire the unmasker to tell us , what the apostles creed is an abstract of . he will perhaps answer , that he has told us already in this very page , where he says it is an abridgment of faith , and he has said true in words , but saying those words by rote after others , without understanding them , he has said so in a sense , that is not true . for he supposes it an abridgment of faith , by containing only a few of the necessary articles of faith , and leaving out the far greater part of them ; and so takes a part of a thing for an abridgment of it ; whereas an abridgment , or abstract of any thing , is the whole in little , and if it be of a science or doctrine , the abridgment consists in the essent●al or necessary parts of it ; contracted into a narrower compass , than where it lies diffus'd in the ordinary way of delivery , amongst a great number of transitions , explanations , illustrations , proofs , reasonings , corollaries , &c. all which , though they make a part of the discourse wherein that doctrine is deliver'd , are lest out in the abridgment of it , wherein all the necessary parts of it are drawn together into a less room . but though an abridgment need to contain none but the essential and necessary parts , yet all those it ought to contain ; or else it will not be an abridgment or abstract of that thing , but an abridgment only of a part of it . i think it could not be said to be an abridgment of the law contain'd in an act of parliament , wherein any of the things required by that act were omitted ; which yet commonly may be reduced into a very narrow compass , when strip'd of all the motives , ends , enacting forms , &c. expressed in the act it self . if this does not satisfie the unmasker what is properly an abridgment ; i shall referr him to mr. chillingworth , who i think will be allow'd to understand sense , and to speak it properly , at least as well as the unmasker . and what he says , happens to be in the very same question between knot the jesuit , and him ; that is here between the unmasker , and me : 't is but putting the unmasker in the jesuit's place , and my self ( if it may be allow'd me without vanity ) in mr. chillingworth's the protestants , and mr. chillingworth's very words , chap. iv. § . . will exactly serve for my answer . you trifle affectedly , confounding the apostles belief of the whole religion of christ , as it comprehends both what we are to do , and what we are to believe , with that part of it which contains not duties of obedience , but only the necessary articles of simple faith. now , though the apostles belief be in the former sense , a larger thing than that which we call the apostles creed ; yet in the latter sense of the word , the creed ( i say ) is a full comprehension of their belief , which you your self have formerly confessed , though somewhat fearfully and inconstantly . and here again unwillingness to speak the truth makes you speak that which is hardly sense , and call it an abridgment of some articles of faith. for i demand those some articles which you speak of , which are they ? those that are out of the creed , or those that are in it ? those that are in it , it comprehends at large , and therefore it is not an abridgment of them . those that are out of it , it comprehends not at all , and therefore it is not an abridgment of them . if you would call it now an abridgment of faith , this would be sense ; and signifie thus much ; that all the necessary articles of the christian faith are comprised in it . for this is the proper duty of abridgments , to leave out nothing necessary . so that in mr. chillingworth's judgment of an abridgment , it is not sense to say as you do , p. . that we are not to think that the apostles creed expresly contains in it all the necessary points of our belief , it being only designed to be an abstract , or an abridgment of faith. but on the contrary , we must conclude it contains in it all the necessary articles of faith , for that very reason , because it is an abridgment of faith , as the unmasker calls it . but whether this , that mr. chillingworth has given us here , be the nature of an abridgment , or no ; this is certain , that the apostles creed cannot be a form of profession of the christian faith , if any part of the faith necessary to make a man a christian be left out of it : and yet such a profession of faith would the unmasker have this abridgment of faith to be . for a little lower in the . p. he says in express terms , that if a man believe no more than is in express terms in the apostles creed , his faith will not be the faith of a christian . wherein he does great honour to the primitive church , and particularly to the church of england . the primitive church admitted converted heathens to baptism , upon the faith contain'd in the apostles creed : a bare profession of that faith , and no more , was required of them to be received into the church and made members of christ's body . how little different the faith of the ancient church was from the faith i have mentioned , may be seen in these words of tertullian ; regula fidei una omnino est , sola , immobilis , irreformabilis , credendi scilicet in unicum deum omnipotentem mundi conditorem , & filium ejus iesum christum , natum ex virgine maria , crucifixum sub pontio pilato , tertia die resuscitatum à mortuis , receptum in coelis , sedentem nunc ad dextram patris , venturum judicare vivos & mortuos per carnis etiam resurrectionem . hâc lege fidei manente , caetera jam disciplinae & conversationis admittunt novitatem correctionis , tert. de virg. velan , in principio . this was the faith that in tertullian's time sufficed to make a christian. and the church of england , as i have remarked already , only proposes the articles of the apostles creed ▪ to the convert to be baptized , and upon his professing a belief of them , asks whether he will be baptized in this faith , which ( if we will believe the unmasker ) is not the faith of a christian. however the church , without any more ado , upon the profession of this faith , and no other , baptizes them into it . so that the ancient church , if the unmasker may be believed , baptized converts into that faith which is not the faith of a christian. and the church of england , when she baptizes any one , makes him not a christian. for he that is baptized only into a faith that is not the faith of a christian , i would fain know how he can thereby be made a christian ? so that if the omissions , which he so much blames in my book , make me a socinian , i see not how the church of england will escape that censure ; since those omissions are in that very confession of faith , which she proposes , and upon a profession whereof she baptizes those whom she designs to make christians . but it seems that the unmasker ( who has made bold to unmask her too ) reasons right , that the church of england is mistaken , and makes none but socinian christians , or ( as he is pleased now to declare ) no christians at all . which if true , the unmasker were best look to it , whether he himself be a christian , or no : for 't is to be fear'd , he was baptized only into that faith , which he himself confesses is not the faith of a christian. but he brings himself off in these following words ; all matters of faith in some manner may be reduced to this brief platform of belief . answ. if that be enough to make him a true and an orthodox christian , he does not consider whom in this way he brings off with him : for i think he cannot deny , that all matters of faith in some manner may be reduced to that abstract of faith which i have given , as well as to that brief platform in the apostles creed . so that for ought i see , by this rule , we are christians , or not christians ; orthodox or not orthodox , equally together . but yet he says in the next words , when he calls it an abstract or abbreviature , it is implied , that there are more truths to be known and assented to by a christian in order to making him really so , than what we meet with here . the quite contrary whereof ( as has been shewn ) is implied by its being called an abstract . but what is that to the purpose ? 't is not sit abstracts and abbreviatures should stand in unmasker's way . they are sounds men have used for what they pleased , and why may not the unmasker do so too ; and use them in a sense , that may make the apostles creed be only a broken scrap of the christian faith ? however in great condescention , being willing to do the apostles creed what honour he could , he says , that all matters of faith in some manner may be reduced to this brief platform of belief : but yet when it is set in competition with the creed , which he himself is making ( for it is not yet finish'd ) it is by no means to be allow'd as sufficient to make a man a christian. there are more truths to be known and assented to in order to make a man really a christian. which what they are , the church of england shall know , when this new reformer thinks fit : and then she may be able to propose to those , who are not yet so , a collection of articles of belief , and baptize them anew into a faith , which will really make them christians ; but hitherto , if the unmasker may be credited , she has failed in it . yet he craves leave to tell me in the following words , p. . that the apostles creed hath more in it than i or my brethren will subscribe to . were it not the undoubted privilege of the unmasker to know me better than i do my self , ( for he is always telling me something of my self which i did not know ) i would in my turn crave leave to tell him , that this is the faith i was baptized into , no one tittle whereof i have renounced , that i know ; and that i heretofore thought , that gave me title to be a christian. but the unmasker hath otherwise determin'd : and i know not now where to find a christian. for the belief of the apostles creed will not it seems make a man one : and what other belief will , it does not yet please the unmasker to tell us . but yet as to the subscribing to the apostles creed , i must take leave to say , however the unmasker may be right in the faith , he is out in the morals of a christian ; it being against the charity of one , that is really so , to pronounce , as he does , peremptorily in a thing , that he cannot know ; and to affirm positively what i know to be a downright falsehood . but what others will do it is not my talent to determine : that belongs to the unmasker . though as to all that are my brethren in the christian faith , i may answer for them too , that they will also with me do that without which in that sense they cannot be my brethren . p. . the unmasker smartly convinces me of no small blunder in these words . but was it not judiciously said by this writer , that it is well for the compilers of the creed , that they lived not in my days . p. . i tell you friend , it was impossible they should , for the learned usher , and vossius , and others , have proved that that symbol was drawn up not at once , but that some articles of it were adjoyn'd many years after , far beyond the extent of any man's life , and therefore the compilers of the creed could not live in my days , nor could i live in theirs . answ. but it seems that had they liv'd altogether , you could have liv'd in their days . but , says he , i let this pass , as one of the blunders of our thoughtful and musing author . answ. and i tell you friend , that unless it were to shew your reading in usher and vossius , you had been better let this blunder of mine alone . does not the unmasker give here a clear proof , that he is no changeling ? whatever argument he takes in hand , weighty or trivial , material or not material to the thing in question , he brings it to the same sort of sense and force . he would shew me guilty of an absurdity in saying , it was well for the compilers of the creed , that they lived not in his days . this he proves to be a blunder ; because they all lived not in one anothers days ; therefore it was an absurdity to suppose they might all live in his days . as if there were any greater absurdity to bring the compilers , who lived possibly within a few centuries of one another by a supposition into one time , than it is to bring the unmasker , and any one of them who lived a thousand years distant one from another , by a supposition to be contemporaries ; for 't is by reason of the compilers living at a distance one from another , that he proves it impossible for him to be their contemporary . as if it were not as impossible in fact for him who was not born till above a thousand years after to live in any of their days , as it is for any one of them to live in either of those compilers days that died before him . the supposition of their living together is as easie of one as the other , at what distance soever they lived , and how many soever there were of them . this being so , i think it had been better for the unmasker to have let alone the blunder , and shew'd ( which was his business ) that he does not accuse the compilers of the creed of being all over socinianized , as well as he does me , since they were as guilty as i of the omission of those articles ( viz. that christ is the word of god. that god was incarnate . the eternal and ineffable generation of the son of god. that the son is in the father , and father in the son , which expresses their unity ) for the omission whereof , the unmasker laid socinianism to my charge . so that it remains still upon his score to shew , xxi . why these omissions in the apostles creed not as well make that abstract , as my abridgment of faith to be socinian . page . the unmasker desires the reader to observe , that this lank faith of mine is in a manner no other than the faith of a turk . and i desire the reader to observe , that this faith of mine , was all that our saviour and his apostles preach'd to the unbelieving world. and this our unmasker cannot deny ; as i think will appear to any one , who observes what he says , p. , and . of his socinianism vnmask'd . and that they preach'd nothing but a faith , that was in a manner no other than the faith of a turk ; i think none amongst christians , but this bold vnmasker , will have the irreverence profanely to say . he tells us , p. . that the musselmen ( or as he has for the information of his reader very pertinently proved , should be writ moslemim , without which , perhaps we should not have known his skill in arabick ) , or in plain english the mahometans believe that christ is a good man , and not above the nature of a man , and sent of god to give instruction to the world : and my faith , he says , is of the very same scantling . this i shall desire him to prove , or which in other words he insinuates in this , and the neighbouring pages , viz. xxii . that that faith which i have affirm'd to be the faith , which is required to make a man a christian , is no other , than what turks believe , and is contain'd in the alchoran . or , as he expresses it himself , p. . that a turk according to me is a christian , for i make the same faith serve them both . and particularly to shew where 't is i say , xxiii . that christ is not above the nature of a man , or have made that a necessary article of the christian faith. and next where it is , xxiv . that i speak as meanly of christ's suffering on the cross , and death , as if there were no such thing ? for thus he says of me , p. . i seem to have consulted the mahometan bible , which did say christ did not suffer on the cross , did not die. for i , and my allies , speak as meanly of these articles , as if there were no such thing . to shew our vnmasker's veracity in this case , i shall trouble my reader with some passages out of my reasonableness of christianity , pag. . when we consider that he was to fill out the time foretold of his ministry , and after a life illustrious in miracles , and good works , attended with humility , meekness , patience and svffering , and every way conformable to the prophecies of him , should be led as a sheep to the slaughter ; and with all quiet and submission be brought to the cross , though there were no guilt or fault found in him . and p. . contrary to the design of his coming , which was to be offer'd up a lamb blameless and void of offence . and p. . laying down his life , both for iews and gentiles . p. . given up to contempt , torment and death . but say what i will , when the vnmasker thinks fit to have it so , it is speaking out of the mahometan bible , that christ did not suffer on the cross , did not die ; or at least , is speaking as meanly of these articles , as if no such thing had been . his next slander is , p. . in these words ; this gentleman presents the world with a very ill notion of faith , for the very devils are capable of all that faith , which he says makes a christian . it is not strange , that the vnmasker should misrepresent the faith , which i say makes a christian ; when it seems to be his whole design to misrepresent my meaning every where . the frequency of his doing it , i have shew'd in abundance of instances , to which i shall add an eminent one here ; which shews what a fair champion he is for truth and religion . page . of my reasonableness of christianity , i give this account of the faith , which makes a christian ; that it is mens entring themselves in the kingdom of god ; owning and professing themselves the subjects of jesus , whom they believe to be the messiah , and receive for their lord and king : for that was to be baptized in his name . this sense of believing christ to be the messiah , that is to take him for our king and lord , who is to be obey'd , i have expressed over and over again ; as p. . my words are , that as many of them , as would believe jesus the son of god ( whom he sent into the world ) to be the messiah the promised deliverer , and would receive him for their king and ruler , should have all their past sins , disobedience , and rebellion forgiven them . and if for the future they lived in sincere obedience to his law , to the utmost of their power , the sins of humane frailty for the time to come , as well as those of their past lives , should for his son's sake , because they gave themselves up to him to be his subjects , be forgiven them ; and so their faith , which made them be baptized into his name ( i. e. enroll themselves in the kingdom of iesus the messiah , and profess themselves his subjects ; and consequently live by the laws of his kingdom ) should be accounted to them for righteousness . which account of what is necessary , i close with these words : this is the faith for which god of his free grace justifies sinful man. and is this the faith of devils ? to the same purpose , p. . are these words . the chief end of his coming was to be a king , and as such to be received by those , who would be his subjects in the kingdom , which he came to erect . and again , p. . only those , who have believed jesus to be the messiah , and taken him for their king , with a sincere endeavour after righteousness in obeying his law , shall have their past sins not imputed to them . and so again , p. . and . and in several other places : of which i shall add but this one more , p. . 't is not enough to believe him to be the messiah , unless we obey his laws , and take him to be our king to reign over us . can the devils thus believe him to be the messiah ? yet this is that which by these , and abundance of other places , i have shew'd to be the meaning of believing him to be the messiah . besides , i have expresly distinguish'd the faith which makes a christian , from that which the devils have ; by proving , that to the believing jesus to be the messiah must be join'd repentance , or else it will not make them true christians ; and what this repentance is , may be seen at large in p. , &c. some expressions whereof i shall here set down : as p. . repentance does not consist in one single act of sorrow ( though that being first , and leading , gives denomination to the whole ) , but in doing works meet for repentance ; in a sincere obedience to the law of christ the remainder of our lives . again : to distinguish the faith of a christian from that of devils , i say expresly out of st. paul's epistle to the galatians , that which availeth is faith , but faith working by love ; and that faith without works , i. e. the works of sincere obedience to the law and will of christ , is not sufficient for our justification . and p. . that to inherit eternal life , we must love the lord our god , with all our heart , with all our soul , with all our strength , and with all our mind ; an● . love christ in keeping his commandments . this , and a great deal more to this purpose , may be seen in my reasonableness of christianity ; particularly where i answer that objection about the faith of devils , which i handle from p. . to p. . and therein at large shew wherein the faith of devils comes short of the justifying faith , which makes a christian. and yet the good , the sincere , the candid unmasker , with his becoming confidence , tells his readers here , p. . that i present the world with a very ill notion of faith : for the very devils are capable of all that faith , which i say makes a christian man. to prevent this calumny , i in more places than one distinguished between faith in a strict sense , as it is a bare assent to any proposition , and that which is called evangelical faith , in a larger sense of the word ; which comprehends under it something more than a bare simple assent , as p. . i mean this is all is required to be believed by those who acknowledge but one eternal invisible god , the maker of heaven and earth : for that there is something more required to salvation , besides believing we shall see hereafter . p. . all i say that was to be believed for justification . for that this was not all that was required to be done for justification , we shall see hereafter . p. . obeying the law of the messiah their king being no less required than their believing that iesus was the messiah , the king and deliverer , that was promised them , pag. . as far as meer believing could make them members of christ's body . by these , and more the like passages in my book , my meaning is so evident , that no body , but an unmasker , would have said , that when i spoke of believing as a bare speculative assent to any proposition as true , i affirm'd that was all that was required of a christian for justification : though that in the strict sense of the word is all that is done in believing . and therefore , i say , as far as meer believing could make them members of christ's body ; plainly signifying , as much as words can , that the faith , for which they were justified , included something more than a bare assent . this appears not only from these words of mine , p. . st. paul often in his epistles , puts faith for the whole duty of a christian ; but from my so often , and almost every-where interpreting believing him to be the messiah , by taking him to be our king ; whereby is meant not a bare idle speculation , a bare notional perswasion of any truth whatsoever floating in our brains ; but an active principle of life , a faith working by love and obedience . to take him to be our king , carries with it a right disposition of the will to honour , and obey him , joyn'd to that assent wherewith believers imbrace this fundamental truth , that jesus was the person , who was by god sent to be their king ; he that was promis'd to be their prince and saviour . but for all this , the unmasker , p. . confidently tells his reader that i say no such thing . his words are , but besides this historical faith ( as it is generally call'd by divines ) which is giving credit to evangelical truths , as barely reveal'd , there must be something else added to make up the true substantial faith of a christian. with the assent of the understanding , must be joyn'd the consent or approbation of the will. all those divine truths , which the intellect assents to must be allow'd of by this elective power of the soul. true evangelical faith is a hearty acception of the messias , as he is offer'd in the gospel . it is a sincere and impartial submission to all things requir'd by the evangelical law which is contain'd in the epistles as well as the other writings . and to this practical assent and choice there must be added likewise a firm trust and reliance in the blessed author of our salvation . but this late undertaker who attempted to give us a more perfect account than ever was before of christianity , as it is deliver'd in the scriptures , brings us no tidings of any such faith belonging to christianity , or discover'd to us in the scriptures . which gives us to understand that he verily believes there is no such christian faith , for in some of his numerous pages ( especially . and , &c. ) where he speaks so much of belief and faith , he might have taken occasion to insert one word about this compleat faith of the gospel . though the places above quoted out of my reasonableness of christianity , and the whole tenor of the latter part of it , shew the falshood of what the unmasker here says ; yet i will set down one passage more out of it , and then ask our unmasker , when he hath read them , whether he hath the brow to say again , that i bring no tidings of any such faith ? my words are reasonableness of christianity , p. . faith in the promises of god , relying and acquiescing in his word and faithfulness , the almighty takes well at our hands , as a great mark of homage , paid by us poor frail creatures to his goodness and truth , as well as to his power and wisdom ; and accepts it as an acknowledgment of his peculiar providence and benignity to us . and therefore our saviour tells us , iohn xii . . he that believes on me believes not on me , but on him that sent me . the works of nature shew his wisdom and power : but 't is his peculiar care of mankind , most eminently discover'd in his promises to them , that shews his bounty and goodness : and consequently engages their hearts in love and affection to him . this oblation of an heart fixed with dependance and affection on him , is the most acceptable tribute we can pay him ; the foundation of true devotion ; and life of all religion . what a value he puts on this depending on his word , and resting satisfied on his promises , we have an example in abraham ; whose faith was counted to him for righteousness ; as we have before remarked out of rom. iv. and his relying firmly on the promise of god , without any doubt of its performance ; gave him the name , of the father of the faithful ; and gained him so much favour with the almighty , that he was called the friend of god : the highest and most glorious title can be bestowed on a creature . the great out-cry he makes against me in his two next sections , p. . ● . as if i intended to introduce ignorance and popery , is to be entertain'd rather as the noise of a petulant scold , saying the worst things she could think of , than as the arguing of a man of sense or sincerity . all this mighty accusation is grounded upon these falshoods , that i make it my great business to beat men off from divine truths ; that i cry down all articles of the christian faith but one ; that i will not suffer men to look into christianity ; that i blast the epistolary wri●ings . i shall add no more to what i have already said about the epistles , but those few words out of my reasonableness of christianity ▪ p. . the epistles resolving doubts , and reforming mistakes , are of great advantage to our knowledge and practise . and p. . an explicit belief of what god requires of those , who will enter into , and receive the benefits of the new covenant , is absolutely required . the other parts of divine revelation are objects of faith , and are so to be received . they are truths whereof none that is once known to be such [ i. e. of divine revelation ] may or ought to be disbelieved . and as for that other saying of his , that i will not suffer men to look into christianity ; i desire to know where that christianity is locked up , which i will not suffer men to look into . my christianity , i confess , is contain'd in the written word of god : and that i am so far from hindring any one to look into , that i every where appeal to it , and have quoted so much of it , that the unmasker complains of being overlaid with it , and tells me 't is tedious . all divine revelation , i say , p. . requires the obedience of faith ; and that every one is to receive all the parts of it , with a docility and disposition prepar'd to imbrace and assent to all truths coming from god ; and submit his mind to whatever shall appear to him to bear that character . i speak in the next page of mens endeavouring to understand it , and of their interpreting one place by another . this and the whole design of my book shews , that i think it every christian's duty to read , search , and study the holy scriptures : and make this their great business : and yet the good unmasker in a fit of zeal displays his throat , and crys out , p. . hear o ye heavens , and give ear , o earth , judge whether this be not the way to introduce darkness and ignorance into christendom ; whether this be not blinding of mens eyes , &c. for this mighty pathos ends not there . and all things consider'd , i know not whether he had not reason , in his want of arguments , this way to pour out his concern . for neither the preaching of our saviour and his apostles , nor the apostles creed , nor any thing else being with him the faith of a christian , i. e. sufficient to make a christian , but just his set of fundamental articles ( when he himself knows what they be ) in fine , nothing being christianity but just his system , 't is time to cry out , help neighbours , hold fast friends ; knowledge , religion , christianity is gone , if this be once permitted , that the people should read and understand the scripture for themselves , as god shall enlighten their understandings in the use of the means ; and not be forced to depend upon me , and upon my choosing , and my interpretation , for the necessary points they are to believe to make them christians : if i the great unmasker , have not the sole power to decree , what is , or is not fundamental , and people be not bound to receive it for such , faith and the gospel are given up ; darkness and barbarism will be brought in upon us by this writer's contrivance . for , he is an underhand factor for that communion , which cries up ignorance for the mother of devotion and religion , i. e. in plain english for popery . for to this and nothing else tends all that sputter he makes in the sections before mention'd . i do not think there was ever a more through-paced declaimer than our unmasker . he leaves out nothing that he thinks will make an affrighting noise in the ears of his orthodox hearers , though all the blame and censure he pours out upon others , light only on himself . for let me ask this zealous upholder of light and knowledge , does he think it reasonable that any one , who is not a christian , should be suffer'd to be undisturb'd in his parish ? nay , does he think fit , that any such should live free from the lash of the magistrate , or from the persecution of the ecclesiastical power ? he seems to talk with another air , p. . in the next place , i ask , whether any one is a christian who hath not the faith of a christian ? thirdly , i ask , whether he has the faith of a christian , who does not explicitly believe all the fundamental articles of christianity ? and to conclude , i ask him , whether all those that he has set down are not fundamental necessary articles ? when the unmasker has fairly answer'd these questions , it will be seen who is for popery , and the ignorance and tyranny that accompanies it . the unmasker is for making and imposing articles of faith : but he is for this power in himself . he likes not popery ( which is nothing but the tyranny and imposing upon mens understandings , faith , and consciences ) in the hands of the old gentleman at rome : but it would , he thinks , do admirably well in his own hands . and who can blame him for it ? would not that be an excellent way to propagate light and knowledge , by tying up all men to a bundle of articles of his own culling ? or rather to the authority of christ and his apostles residing in him ? for he does not , nor ever will , give us a full view of fundamentals of his christianity : but like the church of rome , to secure our dependance , reserves to himself a power of declaring others , and defining what is matter of faith , as he shall see occasion . now therefore vail your bonnets to the unmasker , all you that have a mind to be christians : break not your heads about the scriptures , to examine what they require of you : submit your faith implicitly to the unmasker , he will understand and find out the necessary points for you to believe . take them , just so many as he thinks fit to deliver them to you : this is the way to be knowing christians . but be sure , ask not whether those he is pleas'd to deliver be every one of them fundamental , and all the fundamental articles necessary to be believed to make a man a christian : such a capricious question spoils all ; overturns christianity , which is intrusted to the unmasker's sole keeping , to be dispensed out as he thinks fit . i● you refuse an implicit faith to him , he will presently find you have it for the whore of babylon ; he will smell out popery in it immediately : for he has a very shrewd scent , and you will be discover'd to be an underhand factor for the church of rome . but if the unmasker were such an enemy , as he pretends , to those factors ; i wonder he should , in what he has said concerning the apostles creed , so exactly jump with knot the jesuit . if any one doubt of this , i desire him to look into the fourth chapter of knot 's charity maintain'd , and there he will see , how well our unmasker and that iesuit agree in argument ; nay , and expressions too . but yet i do not think him so far guilty , as to be imployed as an underhand factor for popery . every body will , i suppose , be ready to pronounce him so far an innocent , as to clear him from that . the cunning of his design goes not beyond the laying out of his preaching oratory , for the setting up his own system ; and making that the sole christianity . to that end , he would be glad to have the power of interpreting scripture , of defining and declaring articles of faith , and imposing them . this which makes the absolute power of the pope he would not i think establish at rome ; but 't is plain he would have it himself , if he could get it , for the support of the christianity of his system . an implicit faith , if he might have the management of it , and the taking fundamentals upon trust from his authority , would be of excellent use. such a power in his hands , would spread truth and knowledge in the world , i. e. his own orthodoxy , and set of opinions . but if a man differs , nay , questions any thing of that , whether it be absolutely necessary to make one a christian , 't is immediately a contrivance to let in popery , and to bring darkness and barbarism into the christian world. but i must tell the innocent unmasker , whether he designs it or no , that if his calling his system the only christianity , can bring the world to receive from him articles of faith of his own chusing , as fundamentals necessary to be believed by all men to make them christians , which christ and his apostles did not propose to all men to make them christians , he does only set up popery in another guise , and lay the foundatians of ignorance , darkness , and barbarism , in the christian world. for all the ignorance and blindness , that popery introduced , was only upon this foundation . and if he does not see this ( as there is reason to excuse his innocence ) 't would be no hard matter to demonstrate it ; if that were at present the question between us . but there are a great many other propositions to be proved by him , before we come to that new matter of debate . but before i quit these paragraphs , i must go on with our unmasker's account , and desire him to shew where it is xxv . that i make it my business to beat men off from taking notice of any divine truths ? next , where it is xxvi . that i cry down all articles of christian faith but one ? next , how it appears xxvii . that i will not suffer mankind to look into christianity ? again , where it is xxviii . that i labour industriously to keep people in ignorance ; or tell them , that there is no necessity of knowing any other doctrines of the bible ? these and several others of the like strain , particularly concerning one article , and the epistles ; ( which are his common places ) are to be found in his . and . pages . and all this out of a presumption , that his system is the only christianity ; and that if men were not pressed , and perswaded to receive that , just every article of it , upon pain of damnation ; christianity would be lost : and not to do this , is to promote ignorance , and contemn the bible . but he fears where no fear is . if his orthodoxy be the truth , and conformable to the scriptures , the laying the foundation only where our saviour and his apostles have laid it , will not overturn it . and to shew him , that it is so , i desire him again to consider what i said in p. . of my vindication : which , because i do not remember , he any where takes notice of in his reply , i will here offer again to his consideration : convince but men of the mission of jesus christ ; make them but see the truth , simplicity and reasonableness of what he himself hath taught , and required to be believed by his followers , and you need not doubt , but being once fully perswaded of his doctrine and the advantages , which all christians agree are received by him , such converts will not lay by the scriptures ; but by a constant reading and study of them , will get all the light they can from this divine revelation ; and nourish themselves up in the words of faith and good doctrine , as st. paul speaks to timothy . if the reading and study of the scripture were more pressed than it is , and men were fairly sent to the bible to find their religion ; and not the bible put into their hands only to find the opinions of their peculiar sect or party , christendom would have more christians , and those that are , would be more knowing , and more in the right than now they are . that which hinders this , is that select bundle of doctrines , which it has pleased every sect to draw out of the scriptures , or their own inventions , with an omission ( and as our unmasker would say , a contempt ) of all the rest . these choice truths ( as the unmasker calls his ) are to be the standing orthodoxy of that party , from which none of that church must recede without the forfeiture of their christianity , and the loss of eternal life . but whilst people keep firm to these , they are in the church , and the way to salvation . which in effect , what is it but to incourage ignorance , laziness , and neglect of the scriptures ? for what need they be at the pains of constantly reading the bible ? or perplex their heads with considering and weighing what is there deliver'd , when believing as the church believes , or saying after , or not contradicting their domine , or teacher , serves the turn ? further , i desire it may be consider'd what name that meer mock-shew of recommending to men the study of the scripture deserves ; if , when they read it , they must understand it just as he ( that would be , and they are too apt , contrary to the command of christ , to call their master ) tells them . if they find any thing in the word of god , that leads them into opinions , that he does not allow ; if any thing they meet with in holy writ seems to them to thwart or shake the received doctrines , the very proposing of their doubts renders them suspected : reasoning about them , and not acquiescing in what ever is said to them , is interpreted want of due respect and deference to the authority of their spiritual guides : disrepute and censures follow : and if in pursuance of their own light , they persist in what they think the scripture teaches them , they are turn'd out of the church , deliver'd to sathan , and no longer allow'd to be christians . and is thus a sincere and rightly directed study of the scriptures , that men may understand and profit thereby , incouraged ? this is the consequence of mens assuming to themselves a power of declaring fundamentals , i. e. of setting up a christianity of their own making . for how else can they turn men , of as unblameable lives as others of their members , out of the church of christ ( for so they count their communion ) for opinions , unless those opinions were concluded inconsistent with christianity ? thus systems , the inventions of men , are turn'd into so many opposite gospels ; and nothing is truth in each sect , but what just suits with them . so that the scripture serves but like a nose of wax , to be turn'd and bent , just as may sit the contrary orthodoxies of different societies . for 't is these several systems that to each party are the just standards of truth , and the meaning of the scripture is to be measur'd only by them . whoever relinquishes any of those distinguishing points , immediately ceases to be a christian. this is the way that the unmasker would have truth and religion preserv'd , light and knowledge propagated . but here too the differing sects giving equal authority to their own orthodoxies will be quits with him . for as far as i can observe , the same genius seems to influence them all ; even those who pretend most to freedom , the socinians themselves . for when it is observed how positive and eager they are in their disputes ; how forward to have their interpretations of scripture received for authentick , though to others in several places they seem very much strain'd ; how impatient they are of contradiction ; and with what disrespect and roughness they often treat their opposers ; may it not be suspected that this so visible warmth in their present circumstances , and zeal for their orthodoxy , would ( had they the power ) work in them , as it does in others ? they in their turns would i fear be ready , with their set of fundamentals ; which they would be as forward to impose on others , as others have been to impose contrary fundamentals on them . this is and always will be the unavoidable effect of intruding on our saviour's authority , and requiring more now as necessary to be believed to make a man a christian , than was at first required by our saviour and his apostles . what else can be expected among christians , but their tearing , and being torn in pieces by one another ; whilst every sect assumes to it self a power of declaring fundamentals , and severally thus narrow christianity to their distinct systems ? he that has a mind to see how fundamentals come to be fram'd and fashion'd , and upon what motives and considerations they are often taken up , or laid down , according to the humours , interests , or designs of the heads of parties , as if they were things depending on mens pleasure , and to be suited to their convenience , may find an example worth his notice , in the life of mr. baxter , part ii. p. . — . whenever men take upon them to go beyond those fundamental articles of christianity , which are to be found in the preachings of our saviour and his apostles , where will they stop ? whenever any set of men will require more as necessary to be believed to make men of their church , i. e. in their sense christians , than what our saviour and his apostles propos'd to those , whom they made christians , and admitted into the church of christ ; however they may pretend to recommend the scripture to their people , in effect no more of it is recommended to them , than just comports with what the leaders of that sect have resolv'd christianity shall consist in . 't is no wonder therefore there is so much ignorance amongst christians , and so much vain outcry against it ; whilst almost every distinct society of christians magisterially ascribes orthodoxy to a select set of fundamentals distinct from those proposed in the preaching of our saviour and his apostles , which in no one point must be question'd by any of its communion . by this means their people are never sent to the holy scriptures , that true fountain of light , but hood-wink'd : a veil is cast over their eyes , and then they are bid read the bible ▪ they must make it all chime to their churches fundamentals , or else they were better let it alone . for if they find any thing there against the received doctrines , though they hold it and express it , in the very terms the holy ghost has deliver'd it in , that will not excuse them . heresie will be their lot , and they shall be treated accordingly . and thus we see how , amongst other good effects , creed-making always has , and always will necessarily produce and propagate ignorance in the world , however each party blame others for it . and therefore , i have often wonder'd to hear men of several churches so heartily exclaim against the implicit faith of the church of rome ; when the same implicit faith is as much practised and required in their own , though not so openly professed , and ingenuously owned there . in the next section , the unmasker questions the sincerity of mine , and professes the greatness of his concern for the salvation of mens souls . and tells me of my reflection on him upon that account , in the th . page of my vindication . answ. i wish he would for the right information of the reader every where set down , what he has any thing to say to in my book , or my defence of it , and save me the labour of repeating it . my words in that place are , some men will not bear , that any one should speak of religion , but according to the model , that they themselves have made of it . nay , though he proposes it upon the very terms , and in the very words , which our saviour and his apostles preach'd it in ; yet he shall not escape censures and the severest insinuations . to deviate in the least , or to omit any thing contained in their articles is heresy , under the most invidious names in fashion ; and 't is well if he escapes being a downright atheist . whether this be the way for teachers to make themselves hearken'd to as men in earnest in religion , and really concern'd for the salvation of mens souls i leave them to consider . what success it has had towards perswading men of the truth of christianity , their own complaints of the prevalency of atheism on the one hand , and the number of deists on the other sufficiently shew . i have set down this passage at large , both as a confirmation of what i said but just now ; as also to shew , that the reflection , i there made , needed some other answer than a bare profession of his regard to the salvation of mens souls . the assuming an undue authority to his own opinions , and using manifest untruths in the defence of them , i am sure is no mark that the directing men right in the way to salvation is his chief aim . and i wish , that the greater liberties of that sort , which he has again taken in his socinianism vnmask'd , and which i have so often laid open , had not confirm'd that reflection . i should have been glad , that any thing in my book had been fairly controverted , and brought to the touch , whether it had or had not been con●uted . the matter of it would have deserved a serious debate ( if any had been necessary ) in the words of sobriety and the charitable temper of the gospel , as i desired in my pre●ace : and that would not have mis-become the vnmasker's function . but it did not consist , it seems , with his design . christian charity would not have allow'd those ill-meant conjectures , and groundless censures , which were necessary to his purpose ; and therefore he took a shorter course , than to confute my book , and thereby convince me and others . he makes it his business to rail at it , and the author of it ; that that might be taken for a confutation . for , by what he has hitherto done , arguing seems not to be his talent . and thus far who can but allow his wisdom ? but whether it be that wisdom that is from above , first pure , then peaceable , gentle , easie to be intreated , full of mercy and good fruits , without partiality , and without hypocrisie , i shall leave to other readers to judge . his saying nothing to that other reflection , which his manner of expressing himself drew from me , would make one suspect it favoured not altogether of the wisdom of the gospel ; nor shew'd an over great care of the salvation of souls . my words , vindic. p. . are i know not how better to shew my care of his credit , than by intreating him , that when he takes next in hand such a subject as this , wherein the salvation of souls is concerned , he would treat it a little more seriously , and with a little more candour ; lest men should find in his writings another cause of atheism , which in this treatise he has not thought fit to mention . ostentation of wit in general , he has made a cause of atheism , p. . but the world will tell him ; that frothy light discourses concerning the serious matters of religion , and ostentation of trifling mis-becoming wit , in those who come as ambassadors from god , under the title of successors of the apostles in the great commission of the gospel , is none of the least causes of atheism . but this advice i am now satisfied ( by his second part of the same strain ) was very improper for him ; and no more reasonable , than if one should advise a bu●●oon to talk gravely ; who has nothing left to draw attention , if he should lay by his scurrility . the remainder of this th . chapter , p. . ● . being spent in shewing , why the socinians are for a few articles of faith , being a matter that i am not concern'd in ; i leave to that forward gentleman to examine , who examined mr. edwards's exceptions against the reasonableness of christianity ; and who , as the unmasker informs me , p. . was chosen to vindicate my attempt , &c. if the unmasker knows that he was so chosen , it is well . if i had known of such a choice , i should have desired that somebody should have been chosen to vindicate my attempt , who had understood it better . the unmasker and examiner are each of them so full of themselves , and their own systems , that i think they may be a fit match one for another ; and so i leave these cocks of the game , to try it out in an endless battle of wrangling ( till death them depart ) which of them has made the true and exact collection of fundamentals ; and whose system of the two ought to be the prevailing orthodoxy , and be received for scripture . only i warn the examiner to look to himself ; for the unmasker has the whiphand of him , and gives him to understand , p. . that if he cannot do it himself by the strength of his lungs , the vehemency of his oratory , and endless attacks of his repetitions , the ecclesiastical power , and the civil magistrates lash have in store demonstrative arguments to convince him that his [ the vnmasker's ] system is the only true christianity . by the way , i must not forget to mind the unmasker here again , that he hath a very unlucky hand at guessing . for , whereas he names socinus as one from whom i received my platform , and says that crellius gave me my kue ; it so falls out , that they are two authors of whom i never read a page . i say not this , as if i thought it a fault if i had , for i think i should have much better spent my time in them , than in the writings of our learned unmasker . i was sure there was no offending the unmasker without the guilt of atheism ; only he here , p. . very mercifully lays it upon my book , and not upon my design . the tendency of it to irreligion and atheism , he has proved in an eloquent harangue ( for he is such an orator he cannot stir a foot without a speech ) made as he bids us suppose by the atheistical rabble . and who can deny , but he has chose a fit imployment for himself ? where could there be found a better speech-maker for the atheistical rabble ? but let us hear him : for though he would give the atheistical rabble the credit of it , yet 't is the unmasker speaks . and because 't is pity such a pattern of rhetorick and reason should be lost , i have for my reader 's edification , set it all down verbatim . we are beholding to this worthy adventurer for ridding the world of so great an incumbrance , viz. that huge mass and unweildy body of christianity , which took up so much room . now we see that it was this bulk and not that of mankind which he had an eye to , when he so often mention'd this latter . this is a physician for our turn indeed : we like this chymical operator that doth not trouble us with a parcel of heavy drugs of no value , but contracts it all into a few spirits , nay doth his business with a single drop . we have been in bondage a long time to creeds and catechisms , systems and confessions ; we have been plagued with a tedious beadroll of articles , which our reverend divines have told us we must make the matter of our faith. yea , so it is , both conformists and nonconformists ( though disagreeing in some other things ) have agreed in this to molest and crucifie us . but this noble writer ( we thank him ) hath set us free ; and eas'd us by bringing down all the christian faith into one point . we have heard some men talk of epistolary composures of the new testament , as if great matters were contain'd in them , as if the great mysteries of christianity ( as they call them ) were unfolded there : but we could never make any thing of them ; and now we find that this writer is partly of our opinion . he tells us that these are letters sent upon occasion , but we are not to look for our religion ( for now for this gentleman's sake we begin to talk of religion ) in these places . we believe it , and we believe that there is no religion but in those very chapters and verses , which he has set down in his treatise . what need we have any other part of the new testament ? that is bible enough , if not too much . happy , thrice happy shall this author be perpetually esteemed by us , we will chronicle him as our friend and benefactor . it is not our way to saint people : otherwise we would certainly canonize this gentleman ; and when our hand is in , his pair of booksellers for their being so beneficial to the world in publishing so rich a treasure . it was a blessed day when this hopeful birth saw the light , for hereby all the orthodox creed-makers and systematick men are ruined for ever . in brief , if we be for any christianity , it shall be this author's ; for that agrees with us singularly well , it being so short , all couch'd in four words neither more nor less . it is a very fine compendium , and we are infinitely obliged to this great reformer for it . we are glad at heart that christianity is brought so low by this worthy pen-man , for this is a good presage that it will dwindle into nothing . what! but one article , and that so brief too ! we like such a faith , and such a religion , because it is so near to none . he hath no sooner done , but as it deserved , he crys out , euge sophos . and is not the reader , quoth he , satisfied that such language as this hath real truth in it ? does not he perceive , that the discarding all the articles but one makes way for the casting off that too ? answ. 't is but supposing that the reader is a civil ●entleman , and answers yes , to these two questions , and then 't is demonstration , that by this speech he has irrefragably proved the tendency of my book to irreligion and atheism . i remember chillingworth somewhere puts up this request to his adversary knot : sir , i beseech you , when you write again , do us the favour to write nothing but syllogisms . for i find it still an extream trouble to find out the conceal'd propositions , which are to connect the parts of your enthymems . as now for example , i profess to you i have done my best endeavour to find some glue , or sodder , or cement , or thread , or any thing to tie the antecedent and this consequent together . the unmasker agrees so much in a great part of his opinion with that jesuit ( as i have shew'd already ) and does so infinitely out-doe him in spinning ropes of sand , and a course thread of inconsistencies , which runs quite through his book , that 't is with great justice , i put him here in the jesuits place , and address the same request to him . his very next words give me a fresh reason to do it : for thus he argues ▪ p. . may we not expect , that those , who deal thus with the creed , i. e. discard all the articles of it but one , will use the same method in reducing the ten commandments and the lord's prayer , abbreviate the former into one precept , and the latter into one petition ? answ. if he will tell me where this creed , he speaks of , is , it will be much more easie to answer his demand . whilst his creed , which he here speaks of , is yet no where , it is ridiculous for him to ask questions about it . the ten commandments and the lord's prayer , i know where to find , in express words set down by themselves , with peculiar marks of distinction . which is the lord's prayer we are plainly taught , by this command of our saviour , luk. xi . . when we pray , say , our father , &c. in the same manner and words we are taught what we should believe , to make us his disciples by his command to the apostles what they should preach , mat. x. . as ye go preach saying . what were they to say ? only this , the kingdom of heaven is at hand . or , as st. luke expresses it , ix . . they were sent to preach the kingdom of god , and to heal the sick ; which , what it was we have sufficiently explain'd . but this creed of the unmasker , which he talks of , where is it ? let him shew it us distinctly set out from the rest of the scripture . if he knows where it is , let him produce it , or leave talking of it , till he can . 't is not the apostles creed , that 's evident . for that creed he has discarded from being the standard of christian faith , and has told the world in words at length , that if a man believes no more than is in express terms in the apostles creed , his faith will not be the faith of a christian. nay , 't is plain , that creed has in the unmasker's opinion , the same tendency to atheism and irreligion , that my summary has . for the apostles creed reducing the forty , or perhaps four hundred fundamental articles of his christian creed , to twelve ; and leaving out the greatest part of those necessary ones which he has already , and will hereafter in good time give us , does as much dispose men to serve the decalogue , and the lord's prayer just so ; as my reducing those twelve to two. for so many at least he has granted to be in my summary , viz. the article of one god , maker of heaven and earth , and the other of jesus the messiah ; though he every where calls them but one : which , whether it be to shew , with what love and regard to truth he continues , and consequently began this controversie ; or whether it be to beguile and startle unwary , or confirm prejudiced readers , i shall leave to others to judge . 't is evident he thinks his cause would be mightily maimed , if he were forced to leave out the charge of one article ; and he would not know what to do for wit or argument , if he should call them two . for then the whole weight and edge of his strong and sharp reasoning in his thoughts concerning the causes of atheism , p. . would be lost . there you have it in these words ; when the catholick faith is thus brought down to one single article , it will soon be reduced to none ; the unit will dwindle into a cypher . and here again , it makes the whole argument of his atheistical speech , which he winds up with these convincing words ; we are glad to hear , that christianity is brought so low by this worthy pen-man ; for this is a good presage , that it will dwindle into nothing . what! one article , and that so brief too : we like such a faith and such a religion , because it is so near none . but i must tell this writer of equal wit , sense , and modesty , that this religion , which he thus makes a dull farce of , and calls near none , is that very religion , which our saviour iesus christ and his apostles preach'd for the conversion and salvation of mankind ; no one article whereof , which they propos'd as necessary to be received by unbelievers to make them christians , is omitted . and i ask him , whether it be his errand , as one of our saviour's ambassadors to turn it thus into ridicule ? for till he has shewn , that they preach'd otherwise , and more than what the spirit of truth has recorded of their preaching in their histories , which i have faithfully collected , and set down , all that he shall say reflecting upon the plainness and simplicity of their doctrine , however directed against me , will by his atheistical rabble of all kinds , now they are so well enter'd and instructed in it by him , be all turn'd upon our saviour and his apostles . what tendency this , and all his other trifling , in so serious a cause as this is , has to the propagating of atheism and irreligion in this age , he were best to consider . this i am sure , the doctrine of but one article , ( if the author and finisher of our faith , and those he guided by his spirit , had preach'd but one article ) has no more tendency to atheism , than their doctrine of one god. but the unmasker every where talks , as if the strength of our religion lay in the number of its articles ; and would be presently routed , if it had but a few : and therefore he has mustered up a pretty full band of them , and has a reserve of the lord knows how many more , which shall be forthcoming upon occasion . but i shall desire to mind this learned divine , who is so afraid what will become of his religion , if it should propose but one or a few articles as necessary to be believed to make a man a christian , that the strength and security of our religion lies in the divine authority of those who first promulgated the terms of admittance into the church , and not in the multitude of articles suppos'd by some necessary to be believed to make a man a christian : and i would have him remember , when he goes next to make use of this strong argument of one dwindling into a cypher , that one is as remote as a million from none . and if this be not so , i desire to know whether his way of arguing will not prove pagan polytheism to be more remote from atheism than christianity . he will do well to try the force of his speech , in the mouth of an heathen , complaining of the tendency of christianity to atheism , by reducing his great number of gods to but one , which was so near none and would therefore soon be reduced to none . the unmasker seems to be upon the same topick where he so pathetically complains of the socinians , p. . in these words . is it not enough to rob us of our god , by denying christ to be so ; but , must they spoil us of all the other articles of christian faith but one ? have a better heart ▪ good sir , for i assure you , no body can rob you of your god , but by your own consent ; nor spoil you of any of the articles of your faith. if you look for them where god has placed them , in the holy scripture ; and take them as he has framed and fashion'd them there ; there you will always find them safe and sound . but if they come out of an artificer's shop , and be of humane invention , i cannot answer for them : they may , for ought i know , be nothing but an idol of your own setting up ; which may be pull'd down , should you cry out never so much , great is diana of the ephesians . he , who considers this argument of one and none , as managed by the unmasker , and observes his pathetical way of reasoning all through his book , must confess , that he has got the very philosopher's stone in disputing . that which would be worthless lead in others , he turns into pure gold ; his oratory changes its nature , and gives it the noble tincture : so that what in plain reasoning would be nonsence , let him but put it into a speech , or an exclamation , and there it becomes strong argument . whether this be not so , i desire mode and figure may decide . and to those i shall desire he would reduce the proofs , which p. . he says , he has given of these following propositions , viz. xxix . that i have corrupted mens minds . xxx . that i have depraved the gospel . xxxi . that i have abused christianity . for all these three , p. . he affirms of me without proof , and without honesty . whether it be from confusion of thought , or unfairness of design ; either because he has not clear distinct notions of what he would say , or finds it not to his purpose to speak them clearly out , or both together ; so it is , that the unmasker very seldom , but when he rails , delivers himself so that one can certainly tell what he would have . the question is , what is absolutely necessary to be believed by every one to make him a christian. it has been clearly made out from an exact survey of the history of our saviour and his apostles , that the whole aim of all their preaching every where was to convince the unbelieving world of these two great truths . first , that there was one eternal invisible god , maker of heaven and earth ; and next , that iesus of nazareth was the messiah , the promised king , and saviour . and that upon mens believing these two articles they were baptized , and admitted into the church , i. e. received as subjects of christ's kingdom , and pronounced believers . from whence it unavoidably follows , that these two are the only truths necessary to be believed to make a man a christian. this matter of fact is so evident from the whole tenor of the four gospels , and the acts ; and presses so hard , that the unmasker , who contends for a great number of other points necessary to be believed to make a man a christian , thinks himself concern'd to give some answer to it : but in his usual way full of uncertainty and confusion . to clear this matter , he lays down four particulars . the first is , p. . that the believing iesus to be the promised messiah , was the first step to christianity . the second , p. . that though this one proposition ( viz. of jesus the messiah ) be mentioned alone in some places , yet there is reason to think , and be perswaded , that at the same time other matters of faith were proposed . the third , p. . that though there are several parts and members of the christian faith , yet they do not all occur in any one place of scripture . the fourth , p. . that christianity was erected by degrees . these particulars he tells us , p. . he offers to clear an objection . to see therefore whether they are pertinent or no , we must examine what the objection is as he puts it . i think it might have been put in a few words : this i am sure , it ought to have been put very clear and distinct . but the unmasker has been pleased to give it us , p. . as followeth . because i designed these papers for the satisfying of the reader 's doubts , about any thing occurring concerning the matter before us , and for the establishing of his wavering mind , i will here ( before i pass to the second general head of my discourse ) answer a query or objection , which some and not without some shew of ground may be apt to start . how comes it to pass , they will say , that this article of faith , viz. that iesus is the messiah or christ , is so often repeated in the new testament ? why is this sometimes urged without the mentioning of any other article of belief ? doth not this plainly shew that this is all that is requir'd to be believed as necessary to make a man a christian ? may we not inferr from the frequent and sole repetition of this article in several places of the evangelists and the acts , that there is no other point of faith of absolute necessity ; but that this alone is sufficient to constitute a man a true member of christ. by which he shews , that he is uncertain which way to put the objection , so as may be easiest to get rid of it : and therefore he has turn'd it several ways , and put several questions about it . as first , why this article of faith , viz. that jesus is the messiah , is so often repeated in the new testament . his next question is , why is this sometimes urged without the mentioning any other article of belief , which supposes that sometimes other articles of belief are mentioned with it . the third question is , may we not infer from the frequent and sole repetition of this article in several places of the evangelists and acts. which last question is in effect , why is this so frequently and alone repeated in the evangelists and the acts , i. e. in the preachings of our saviour and his apostles to unbelievers . for of that he must give an account , if he will remove the difficulty . which three , though put as one , yet are three as distinct questions , and demand a reason for three as distinct matters of fact , as these three are , viz. frequently proposed ; sometimes propos'd alone ; and always propos'd alone in the preachings of our saviour and his apostles ; for so in truth it was all through the gospels and the acts to the unconverted believers of one god alone . these three questions being thus jumbled together in one objection , let us see how the four particulars he mentions will account for them . the first of them is this . the believing of iesus to be the promised messias , was , says he , the first step to christianity . let it be so , what do you infer from thence ? the next words shew , therefore this rather than any other article was propounded to be believed by all those whom either our saviour or his apostles invited to imbrace christianity . let your premises be never so true ; and your deduction of this proposition be never so regular from them , it is all lost labour . this conclusion is not the proposition you were to prove . your questions were , why this article is so often proposed ? and in those frequent repetitions , why sometimes urged alone , and why always proposed alone , viz. to those whom either our saviour or his apostles invited to imbrace christianity . and your answer is , because the believing iesus to be the messias , was the first step to christianity . this therefore remains upon you to be proved , xxxii . that because the believing iesus to be the messias , is the first step to christianity ; therefore this article is frequently proposed in the new testament ; is sometimes proposed without the mentioning any other article ; and always alone to vnbelievers . and when you have proved this , i shall desire you to apply it to our present controversie . his next answer to those questions is in these words , p. . that though this one proposition or article be mentioned alone in some places , yet there is reason to think and be perswaded that at the same time other matters of faith were proposed . from whence it lies upon him to make out this reasoning , viz. xxxiii . that because there is reason to think , and be perswaded , that at the same time , that this one article was mentioned alone ( as it was sometimes ) other matters of faith were propos'd . therefore this article was often proposed in the new testament ; sometimes proposed alone ; and always proposed alone in the preachings of our saviour and his apostles to unbelievers . this i set down to shew the force of his answer to his questions : supposing it to be true , not that i grant it to be true , that where this one article is mentioned alone , we have reason to think , and be perswaded , that at the same time other matters of faith [ i. e. articles of faith necessary to be believed to make a man a christian ] were proposed : and i doubt not but to shew the contrary . his third particular , in answer to the question proposed in his objection stands thus , p. . that though there are several parts and members of the christian faith , yet they do not all occur in any one place of the scripture ; which answer lays it upon him to prove xxxiv . that because the several parts of the members of the christian faith do not all occur in any one place of scripture ; therefore this article , that jesus was the messias , was often proposed in the new testament , sometimes proposed alone , and always proposed alone in the preachings of our saviour and his apostles , through the history of the evangelists and the acts. the fourth and last particular , which he tells us is the main answer to the objection , is in these words , pag. . that christianity was erected by degrees . which requires him to make out this argument , viz. xxxv . that because christianity was erected by degrees , therefore this article , that jesus was the messias , was often proposed in the new testament , sometimes proposed alone , and always proposed alone in the preachings of our saviour and his apostles to unbelievers , recorded in the history of the evangelists and acts. for , as i said before , in these three questions he has put his objection ; to which he tells us this is the main answer . of these four particulars it is that he says , p. . to clear this objection , and to give a full and satisfactory answer to all doubts in this affair , i offer these ensuing particulars , which will lead the reader to the right understanding of the whole case . how well they have clear'd the objection , may be seen by barely setting them down as answers to these questions , wherein he puts the objection . this is all i have hitherto done : whereby is very visible how well ( supposing them true ) they clear the objection ; and how pertinently they are brought to answer those questions wherein his objection is contain'd . perhaps it will be said , that neither these , nor any thing else can be an apposite answer to those questions put so together . i answer , i am of the same mind . but if the unmasker through ignorance or shuffling will talk thus confusedly , he must answer for it . he calls all his three questions one objection over and over again : and therefore which of those questions it does or does not lie in , i shall not trouble my self to divine : since i think he himself cannot tell . for , which ever he takes of them , it will involve him in equal difficulties . i now proceed to examine his particulars themselves , and the truth contain'd in them . the first , pag. . stands thus . . the believing of iesus to be the promised messias was the first step to christianity . it was that which made way for the imbracing of all the other articles , a passage to all the rest . answ. if this be , as he would have it , only the leading article amongst a great many other equally necessary to be believed to make a man a christian ; this is a reason , why it should be constantly preach'd in the first place . but this is no reason , why this alone should be so often repeated , and the other necessary points not be once mention'd . for i desire to know , what those other articles are , that in the preaching of our saviour and his apostles are repeated or urged besides this ? in the next place , if it be true , that this article , viz. that iesus is the messiah , was only the first in order , amongst a great many articles as necessary to be believed ; how comes it to pass , that barely upon the proposal and believing of this , men were admitted into the church as believers ? the history of the new testament is full of instances of this , as act. viii . . . . ix ▪ and in other places . though it be true what the unmasker says here , that if they did not give credit to this in the first place , that iesus of nazareth was that eminent and extraordinary person prophe●ied of long before , and that he was sent and commissioned by god , there could be no hope that they would attend to any other proposals relating to the christian religion ; yet what he subjoins , that this is the true reason , why that article was constantly propounded to be believed by all that looked towards christianity , and why it is mention'd so often ●n the evangelical writing is not true . for first , this supposes that there were other articles joyn'd with it . this he should have first proved , and then given the reason of it ; and not , as he does here , suppose what is in the question , and then give a reason , why it is so ; and such a reason that is inconsistent with the matter of fact , that is every where recorded in holy writ . for if the true reason , why the preaching of this article , that iesus was the messiah , as it is recorded in the history of the new testament , were only to make way for the other articles , one must needs think , that either our saviour and his apostles ( with reverence be it spoken ) were very strange preachers ; or that the evangelists , and author of the acts were very strange historians . the first were to instruct the world in a new religion consisting of a great number of articles , says the unmasker , necessary to be believed to make a man a christian , i. e. a great number of propositions making a large system , every one whereof is so necessary for a man to understand , and believe , that if any one be omitted , he cannot be of that religion . what now did our saviour and his apostles do ? why , if the unmasker may be believed , they went up and down with danger of their lives , and preach'd to the world ▪ what did they preach ? even this single proposition to make way for the rest , viz. this is the eminent man sent from god to teach you other things , which amounts to no more but this , that iesus was the person which was to teach them the true religion , but that true religion it self is not to be found in all their preaching ; nay , scarce a word of it . can there be any thing more ridiculous , than this ? and yet this was all they preach'd ; if it be true , that this was all which they meant by the preaching every where iesus to be the messiah ; and if it were only an introduction and a making way for the doctrines of the gospel . but it is plain it was called the gospel it self . let the unmasker , as a true successor of the apostles , go and preach the gospel as the apostles did , to some part of the heathen world , where the name of christ is not known : would not he himself , and every body think , he was very foolishly imploy'd , if he should tell them nothing but this , that iesus was the person promised and sent from god to reveal the true religion ; but should teach them nothing of that true religion , but this preliminary article ? such the unmasker makes all the preaching recorded in the new testament , for the conversion of the unbelieving world. he makes the preaching of our saviour and his apostles , to be no more but this ; that the great prophet promised to the world was come , and that iesus was he : but what his doctrine was , that they were silent in , and taught not one article of it . but the unmasker mis-represents it : for as to his accusing the historians , the evangelists , and writers of the acts of the apostles , for their shameful omission of the whole doctrine of the christian religion , to save his hypothesis , as he does under his next head in these words , that though this one proposition be mention'd alone in some places , yet there is reason to think and be perswaded , that at the same time other matters of faith were proposed ; i shall shew how bold he makes with those inspired historians , when i come to consider that particular . how ridiculous , how senseless this bold unmasker and reformer of the history of the new testament makes the preaching of our saviour and his apostles , as it stands recorded of them by infallible writers , is visible . but taking it as in truth it is there , we shall have a quite other view of it . our saviour preach'd every where the kingdom of god , and by his miracles declar'd himself to be the king of that kingdom . the apostles preached the same , and after his ascension openly avowed him to be the prince and saviour promis'd . but preach'd not this , as a bare speculative article of simple belief . but that men might receive him for their king , and become his subjects . when they told the world that he was the christ , it was not as the unmasker will have it ; believe this man to be a prophet , and then he will teach you his new religion ; which when you have received and imbraced , all and every article thereof , which are a great number , you will then be christians , if you be not ignorant or incredulous of any of them . but it was , believe this man to be your king sent from god : take him for such , with a resolution to observe the laws he has given you , and you are his subjects ; you are christians . for those , that truly did so , made themselves his subjects : and to continue so there was no more required than a sincere endeavour to know his will in all things , and to obey it . such a preaching as this of iesus to be the messiah ; the king and deliverer that god almighty had promised to mankind , and now had effectually sent to be their prince and ruler ; was not a simple preparation to the gospel : but when received with the obedience of faith , was the very receiving of the gospel ; and had all that was requisite to make men christians . and without it be so understood , no body can clear the preaching of our saviour and his apostles from that incredible impersection ; or their historians from that unpardonable negligence , and not doing either what they ought , or what they undertook ; which our unmasker hath so impiously charged upon them , as will appear yet plainer in what i have to say to the vnmasker's next particular . for as to the remainder of this paragraph , it contains nothing but his censure and contempt of me , for not being of his mind ; for not seeing as he sees , i. e. in effect not laying that blame , which he does either on the preaching of our saviour and his apostles ; or on the inspired writings of their historians , to make them comply with his system , and the christianity he would make . the unmasker 's second particular , p. . tells us , that though this one proposition or article be mention'd alone in some places , yet there is reason to think , and be perswaded , that at the same time other matters of faith were proposed . for it is confess'd by all intelligent and observing men , that the history of the scripture is concise ; and that in relating of matter of fact many passages are omitted by the sacred penmen . wherefore though but this one article of belief , ( because it is a leading one , and makes way for the rest ) be expresly mention'd in some of the gospels , yet we must not conclude thence , that no other matter of faith , was requir'd to be admitted of . for things are briefly set down in the evangelical records , and we must suppose many things which are not in direct terms related . answ. the vnmasker here keeps to his usual custom of speaking in doubtful terms . he says , that where this one article , that iesus is the messiah , is alone recorded in the preaching of our saviour and his apostles , we have reason to be perswaded , that at the same time other matters of faith were propos'd . if this be to his purpose , by matters of faith must be meant fundamental articles of faith , absolutely necessary to be believed by every man to make him a christian. that such matters of faith are omitted in the history of the preaching of our saviour and his apostles by the sacred historians , this , he says , we have reason to be perswaded of . answ. they need be good reasons to perswade a rational man , that the evangelists in their history of our saviour and his apostles ( if they were but ordinarily fair and prudent men ) did , in an history publish'd to instruct the world in a new religion , leave out the necessary and fundamental parts of that religion . but let them be consider'd as inspired writers , under the conduct of the infallible spirit of god , putting them upon , and directing them in the writing of this history of the gospel , and then it is impossible for any christian , but the unmasker , to think , that they made any such gross omissions , contrary to the design of their writing , without a demonstration to convince him of it . now all the reason that our unmasker gives is this : that it is confessed by all intelligent and observing men , that the history of the scripture is concise , and that in relating matters of fact , many passages are omitted by the sacred penmen . answ. the unmasker might have spar'd the confession of intelligent and observing men , after so plain a declaration of st. iohn himself , chap. xx. . many other things did iesus in the presence of his disciples , which are not written in this book . and again , xxi . . there are also many other things that iesus did , the which if they should be written every one , i suppose the world could not contain the books that should be written . there needs therefore no opinion of intelligent and observing men to convince us , that the history of the gospel is so far concise , that a great many matters of fact are omitted , and a great many less material circumstances , even of those that are set down . but will any intelligent or observing man , any one that bears the name of a christian , have the impudence to say , that the inspired writers , in the relation they give us of what christ and his apostles preach'd to unbelievers to convert them to the faith , omitted the fundamental articles which those preachers proposed to make men christians ; and without a belief of which they could not be christians ? the unmasker talks after his wonted fashion ; seems to say something , which when examin'd proves nothing to his purpose . he tells us , that in some places where the article of iesus the messiah is mention'd alone , at the same time other matters of faith were proposed . i ask , were these other matters of faith all the unmasker's necessary articles ? if not , what are those other matters of faith to the unmasker's purpose ? as for example , in st. peter's sermon , act. ii. other matters of faith were proposed with the article of iesus the messiah . but what does this make for his fundamental articles ? were they all propos'd with the articles of iesus the messiah ? if not , unbelievers were converted and brought into the church without the unmasker's necessary articles . three thousand were added to the church by this one sermon . i pass by now st. luke's not mentioning a syllable of the greatest part of the unmasker's necessary articles ; and shall consider only , how long that sermon may have been . 't is plain from v. . that it began not till about nine in the morning , and from v. . that before night three thousand were converted and baptized . now , i ask the unmasker , whether so small a number of hours as st. peter must necessarily imploy in preaching to them were sufficient to instruct such a mixed multitude so fully in all those articles , which he has propos'd as necessary to be believed to make a man a christian , as that every one of those three thousand , that were that day baptized , did understand and explicitly believe every one of those his articles , just in the sense of our unmasker's system ? not to mention those remaining articles which the unmasker will not be able in twice as many months to find and declare to us . he says , that in some places where the article of iesus the messiah is mentioned alone , at the same time other matters of faith were proposed . let us take this for so at present , yet this helps not the unmasker's case . the fundamental articles , that were propos'd by our saviour and his apostles , necessary to be believed to make men christians , are not set down ; but only this single one of iesus the messiah : therefore will any one dare to say that they are omitted every where by the evangelists ? did the historians of the gospel make their relation so concise and short , that giving an account in so many places of the preaching of our saviour and his apostles for the conversion of the unbelieving world , they did not in any one place , nor in in all of them together , set down the necessary points of that faith , which their unbelieving hearers were converted to ? if they did not , how can their histories be called the gospels of iesus christ ? or how can they serve to the end for which they were written ? which was , to publish to the world the doctrine of iesus christ , that men might be brought into his religion ? now i challenge the unmasker to shew me not out of any one place , but out of all the preachings of our saviour and his apostles , recorded in the four gospels , and the acts , all those propositions which he has reckon'd up as fundamental articles of faith. if they are not to be found there , 't is plain , that either they are not articles of faith necessary to be believed to make a man a christian ; or else , that those inspired writers have given us an account of the gospel , or christian religion , wherein the greatest part of doctrines necessary to be believed to make a man a christian are wholly omitted : which in short is to say , that the christianity which is recorded in the gospels and the acts , is not that christianity , which is sufficient to make a man a christian. this ( as absurd and impious as it is ) is what our unmasker charges upon the conciseness , ( as he is pleased to call it ) of the evangelical history . and this we must take upon his word ; though these inspired writers tell us the direct contrary . for st. luke in his preface to his gospel , tells theophilus , that having a perfect knowledge of all things , the design of his writing was to set them in order , that he might know the certainty of those things , that were believed amongst christians . and his history of the acts begins thus , the former treatise [ i. e. his gospel ] have i made , o theophilus , of all that iesus began to do and to teach . so that how concise soever the unmasker will have his history to be , he professes it to contain all that jesus taught . which all must , in the narrowest sense , that can be given it , contain at least all things necessary to make a man a christian. 't would else be a very lame and imperfect history of all that jesus taught ; if the faith contained in it were not sufficient to make a man a christian. this indeed , as the unmasker hath been pleased to term it , would be a very lank faith , a very lank gospel . st. iohn also says thus of his history of the gospel , ch. xx. , . many other signs truly did iesus in the presence of his disciples , which are not written in this book : so far his history is by his own confession concise . but these , says he , are written , that ye might believe , that iesus is the messiah the son of god , and that believing ye might have life through his name . as concise as it was , there was yet ( if the apostle's word may be taken for it against the unm●sker's ) enough contain'd in his gospel , for the procuring of eternal life to those who believed it . and whether it was that one article that he there sets down , viz. that iesus was the messiah , or that set of articles which the unm●sker gives us , i shall leave to this modern divine to resolve . and if he thinks still , that all the articles he has set down in his roll , are necessary to be believed to make a man a christian , i must desire him to shew them to me in st. iohn's gospel , or else to convince the world , that st. iohn was mistaken , when he said , that he had written his gospel , that men might believe that iesus is the messiah the son of god , and that believing they might have life thorugh his name . so that granting the history of the scripture to be so concise as the unmasker would have it , viz. that in some places the infallible writers , recording the discourses of our saviour and his apostles , omitted all the other fundamental articles propos'd by them to be believed to make men christians , but this one , that iesus was the messiah ; yet this will not remove the objection that lies against his other fundamentals , which are not to be found in the histories of the four evangelists ; nay , which are not to be found in every one of them . if every one of them contains the gospel of jesus christ , and consequently all things necessary to salvation , whether this will not be a new ground of accusation against me , and give the unmasker a right to charge me with laying by three of the gospels with contempt , as well as he did before charge me with a contempt of the epistles , must be left to his soveraign authority to determine . having shew'd , that allowing all he says here to be as he would have it , yet it clears not the objection , that lies against his fundamentals ; i shall now examine what truth there is , in what he here pretends , viz. that though the one article , that jesus is the messiah , be mention'd alone in some places , yet we have reason to be perswaded from the conciseness of the scripture history , that there were at the same time join'd with it other necessary articles of faith in the preaching of our saviour and his apostles . it is to be observed , that the unmasker builds upon this false supposition , that in some places other necessary articles of faith join'd with that of iesus the messiah , are by the evangelists mention'd to be propos'd by our saviour and his apostles , as necessary to be believed to make those they preach'd to christians . for his saying , that in some places that one necessary article is mention'd alone , implies that in other places it is not mention'd alone , but join'd with other necessary articles . and then it will remain upon him to shew , xxxvi . in what place either of the gospels or of the acts , other articles of faith are join'd with this , and propos'd as necessary to be believed to make men christians . the unmasker , 't is probable , will tell us , that the article of christ's resurrection is sometimes join'd with this of the messiah , as particularly in that first sermon of st. peter , acts ii. by which there were three thousand added to the church at one time . answ. this sermon well consider'd , will explain to us both the preaching of the apostles , what it was that they propos'd to their unbelieving auditors to make them christians ; and also the manner of st. luke's recording their sermons . 't is true , that here are deliver'd by st. peter many other matters of faith besides that of iesus being the messiah : for all that he said being of divine authority , is matter of faith , and may not be disbelieved . the first part of his discourse , is to prove to the iews , that what they had observed of extraordinary at that time amongst the disciples , who spake variety of tongues , did not proceed from wine , but from the holy ghost ; and that this was the pouring out of the spirit prophesied of by the prophet ioel. this is all matter of faith , and is written , that it might be believed : but yet , i think , that neither the unmasker , nor any body else will say , that this is such a necessary article of faith , that no man could without an explicit belief of it , be a christian : though being a declaration of the holy ghost by st. peter , it is so much a matter of faith , that no body , to whom it is now propos'd , can deny it and be a christian. and thus all the scripture of the new testament , given by divine inspiration is matter of faith , and necessary to be believed by all christians to whom it is propos'd . but yet i do not think any one so unreasonable as to say , that every proposition in the new testament is a fundamental article of faith , which is required explicitly to be believed to make a man a christian . here now is a matter of faith join'd , in the same sermon , with this fundamental article that iesus is the messiah ; and reported by the sacred historian so at large , that it takes up a third part of st. peter's sermon recorded by st. luke ; and yet it is such a matter of faith , as is not contain'd in the unmasker's catalogue of necessary articles . i must ask him then , whether st. luke were so concise an historian , that he would so at large set down a matter of faith propos'd by st. peter , that was not necessary to be believed to make a man a christian , and wholly leave out the very mention of all the unmasker's additional necessary articles , if indeed they were necessary to be believed to make men christians ? i know not how any one could charge the historian with greater unfaithfulness , or greater folly . but this the unmasker sticks not at , to preserve to himself the power of appointing , what shall , and what shall not be necessary articles ; and of making his system the christianity necessary , and only necessary to be received . the next thing that st. peter proceeds to in this his sermon is , to declare to the unbelieving iews , that iesus of nazareth , who had done miracles amongst them , whom they had crucified and put to death , and whom god had raised again from the dead , was the messiah . here indeed our saviour's crucifixion , death , and resurrection are mentioned : and if they were no where else recorded , are matters of faith ; which , with all the rest of the new testament , ought to be believed by every christian to whom it is thus propos'd ; as a part of divine revelation . but that these were not here propos'd to the unbelieving iews , as the fundamental articles , which st. peter principally aimed at , and endeavoured to convince them of , is evident from hence ; that they are made use of as arguments to perswade them of this fundamental truth , viz. that iesus was the messiah , whom they ought to take for their lord and ruler . for whatsoever is brought as an argument to prove another truth , cannot be thought to be the principal thing aimed at in that argumentation ; though it may have so strong and immediate a connexion with the conclusion , that you cannot deny it without denying even what is inferr'd from it , and is therefore the fitter to be an argument to prove it . but that our saviour's crucifixion , death , and resurrection , were used here as arguments to perswade them into a belief of this fundamental article , that iesus was the messiah ; and not as propositions of a new faith they were to receive ; is evident from hence , that they preach'd here to those who knew the death and crucifixion of iesus , as well as peter : and therefore these could not be propos'd to them as new articles of faith to be believed : but those matters of fact , being what the iews knew already , were a good argument joyn'd with his resurrection to convince them of that truth , which he endeavoured to give them a belief of . and therefore he rightly inferred from these facts joined together , this conclusion , the believing whereof would make them christians . therefore let all the house of israel know assuredly , that god hath made that same iesus , whom ye have crucified , lord and christ. to the making good this sole proposition his whole discourse tended : this was the sole truth he laboured to convince them of : this the faith he endeavoured to bring them into ; which as soon as they had received with repentance , they were by baptism admitted into the church , and three thousand at once made christians . here st. luke's own confession , without that of intelligent and observing men , which the unmasker has recourse to , might have satisfied him again , that in relating matters of fact , many passages are omitted by the sacred pen-men . for says st. luke here v. . and with many other words , which are not set down . one would at first sight , wonder why the unmasker neglects these demonstrative authorities of the holy pen-men themselves , where they own their omissions , to tell , us , that it is confessed by all intelligent and observing men , that in relating matters of fact , many passages are omitted by the sacred pen-men . st. iohn in what he says of his gospel , directly professes large omissions , and so does st. luke here . but these omissions would not serve the unmasker's turn : for they are directly against him , and what he would have : and therefore he had reason to pass them by . for st. iohn , in that passage above-cited , ch. xx. , . tells us , that how much soever he had left out of his history , he had incerted that , which was enough to be believed to eternal life . but these are written that ye might believe , and believing ye might have life . but this is not all he assures us of , viz. that he had recorded all that was necessary to be believed to eternal life : but he in express words , tells us what is that all that is necessary to be believed to eternal life ; and for the proof of which proposition alone , he writ all the rest of his gospel , viz. that we might believe . what ? even this . that iesus is the christ the son of god , and that believing this we might have life through his name . this may serve for a key to us , in reading the history of the new testament ; and shew us , why this article that iesus was the messiah , is no where omitted , though a great part of the arguments used to convince men of it , nay very often th● whole discourse ▪ made to lead men into the belief of it , be entirely omitted . the spirit of god directed them every where to set down the article , which was absolutely necessary to be believed to make men christians ; so that that could no ways be doubted of nor mistaken ; but the arguments , and evidences , which were to lead men into this faith , would be sufficient , if they were once found any where , though scattered here and there in those writings , whereof that infallible spirit was the author . this preserved the decorum used in all histories , and avoided those continual large and unnecessary repetitions , which our critical unmasker might have call'd tedious , with juster reason , than he does the repetition of this short proposition , that iesus is the messiah ; which i set down no oftner in my book , than the holy ghost thought fit to insert in the history of the new testament , as concise as it is . but this it seems to our nice unmasker , is tedious , tedious and offensive . and if a christian and a successor of the apostles cannot bear the being so often told , what it was , that our saviour and his apostles every where preach'd to the believers of one god , though it be contain'd in one short proposition ; what cause of exception , and disgust would it have been to heathen readers , some whereof might perhaps have been as critical as the unmasker , if this sacred history had in every page been filled with the repeated discourses of the apostles , all of them every where to the same purpose , viz. to perswade men to believe , that iesu● was the messiah ? it was necessary even by the laws of history , as often as their preaching any where was mention'd to tell to what purpose they spoke ; which being always to convince men of this one fundamental truth , 't is no wonder , we find it so often repeated . but the arguments and reasonings , with which this one point is urged , are , as they ought to be , in most places left out . a constant repetition of them had been superfluous , and consequently might justly have been blam'd as tedious . but there is enough recorded aboundantly to convince any rational man , any one not willfully blind , that he is that promised saviour . and in this we have a reason of the omissions in the history of the new testament ; which were no other than such , as became prudent , as well as faithful writers . much less did that conciseness ( with which the vnmasker would cover his bold censure of the gospels and the acts , and as it seems , lay them by with contempt ) make the holy writers omit any thing , in the preaching of our saviour and his apostles , absolutely necessary to be known , and believed to make men christians . conformable hereunto , we shall find st. luke writes his history of the acts of the apostles . in the beginning of it he sets down at large some of the discourses made to the unbelieving iews . but in most other places , unless it be where there was something particular in the circumstances of the matter , he contents himself to tell to what purpose they spoke : which was every where only this , that iesus was the messiah . nay , st. luke in the first speech of st. peter , act. . which he thought fit to give us a great part of , yet owns the omission of several things , that the apostle said . for having expressed this fundamental doctrine , that iesus was the messiah , and recorded several of the arguments wherewith st. peter urged it for the conversion of the unbelieving iews his auditors , he adds v. . and with many other words did he testifie and exhort saying , save your selves from this untoward generation . here he confesses , that he omitted a great deal which st. peter had said to perswade them . to what ? to that which in other words he had just said before v. . repent and be baptized every one of you in the name of iesus christ , i. e. believe iesus to be the messiah , take him as such for your lord and king , and reform your lives by a sincere resolution of obedience to his laws . thus we have an account of the omissions in the records of matters of fact in the new testament . but will the unmasker say , that the preaching of those articles , that he has given us as necessary to be believ'd to make a man a christian , was part of those matters of fact , which have been omitted in the history of the new testament ? can any one think that the corruption and degeneracy of humane nature , with the true original of it ( the defection of our first parents ) the propagation of sin and mortality , our restoration and reconciliation by christ's blood , the eminency and excellency of his priesthood , the efficacy of his death , the full satisfaction thereby made to divine iustice , and his being made an all-sufficient sacrifice for sin , our iustification by christ's righteousness , election , adoption , &c. were all proposed , and that too in the sense of our authors system , by our saviour and his apostles , as fundamental articles of faith , necessary to be explicitely believed by every man , to make him a christian , in all their discourses to unbelievers ; and yet that the inspired pen-men of those histories every where , left the mention of these fundamental articles wholly out ? this would have been to have writ not a concise , but an imperfect history of all , that iesus and his apostles taught . what an account would it have been of the gospel , as it was first preached and propagated , if the greatest part of the necessary doctrines of it were wholly left out , and a man could not find from one end to the other of this whole history , that religion , which is necessary to be believed to make a man a christian ? and yet this is that , which under the notion of their being concise , the vnmasker would perswade us to have been done by st. luke and the other evangelists in their histories . and 't is no less than what he plainly says in his thoughts concerning the causes of atheism , p. . where to aggravate my fault in passing by the epistles , and to shew the necessity of searchin them for fundamentals , he in words blames me ; but in effect , condemns the sacred history contain'd in the gospels and the acts. it is most evident , says he , to any thinking man , that the author of the reasonableness of christianity purposely omits the epistolary writings of the apostles , because they are fraught with other fundamental doctrines besides that one which he mentions . there we are instructed concerning these grand heads of christian divinity . here i. e. in the epistles , says he , there are discoveries concerning satisfaction , &c. and in the close of his list of his grand heads , as he calls them , some whereof i have above set down out of him , he adds , these are the matters of faith contained in the epistles . by all which expressions he plainly signifies , that these , which he calls fundamental doctrines , are none of those , we are instructed in , in the gospels and the acts ; that they are not discover'd nor contain'd in the historical writings of the evangelists . whereby he confesses , that either our saviour and his apostles did not propose them in their preachings to their unbelieving hearers ; or else , that the several faithful writers of their history , willfully , i. e. unfaithfully , every where omitted them in the account they have left us of those preachings ; which could scarce possibly be done by them all , and every where , without an actual combination amongst them to smother the greatest and most material parts of our saviour's and his apostles discourses . for what else did they , if all that the unmasker has set down in his list be fundamental doctrines ; every one of them absolutely necessary to be believed to make a man a christian ; which our saviour and his apostles every where preached to make men christians ; but yet st. luke and the other evangelists , by a very guilty , and unpardonable conciseness , every where omitted them ; and throughout their whole history never once tell us , they were so much as proposed ; much less that they were those articles , which the apostles laboured to establish and convince men of every where , before they admitted them to baptism ? nay , the far greatest part of them the history , they writ , does not any where so much as once mention ? how after such an imputation as this the unmasker will clear himself from laying by the four gospels and the acts with contempt let him look ; if my not collecting fundamentals out of the epistles had that guilt in it . for i never denied all the fundamental doctrines to be there ; but only said , that there they were not easie to be found out ; and distinguished from doctrines not fundamental . whereas our good vnmasker charges the historical books of the new testament with a total omission of the far greatest part of those fundamental doctrines of christianity , which he says are absolutely necessary to be believed to make a man a christian. to convince the reader what was absolutely required to be believed to make a man a christian , and thereby clear the holy writers from the unmasker's slander , any one need but look a little further into the history of the acts , and observe st. luke's method in the writing of it . in the beginning ( as we observed before ) and in some few other places , he sets down at large the discourses made by the preachers of christianity to their unbelieving auditors . but in the process of his history , he generally contents himself to relate , what it was their discourses drive at ; what was the doctrine they endeavour'd to convince their unbelieving hearers of , to make them believers . this we may observe is never omitted . this is every where set down . thus acts v. . he tells us , that daily in the temple , and in every house the apostles ceased not to teach , and to preach iesus the messiah . the particulars of their discourses he omits , and the arguments they used to induce men to believe he omits : but never fails to inform us carefully what it was the apostles taught and preach'd , and would have men believe . the account he gives us of st. paul's preaching at thessalonica , is this : that three sabbath days he reason'd with the iews out of the scriptures , opening and alledging that the messiah must needs have suffer'd and risen again from the dead ; and that iesus was the messiah , act. xvii . , . at corinth , that he reason'd in the synagogue every sabbath , and perswaded the iews and the greeks , and testified that iesus was the messiah . xviii . , . that apollos mightily convinced the iews , shewing by the scriptures that iesus was the messiah , xviii . . by these , and the like places , we may be satisfied what it was that the apostles taught and preach'd , even this one proposition that iesus was the messiah ; for this was the sole proposition they reason'd about ; this alone they testified , and they shew'd out of the scriptures ; and of this alone they endeavour'd to convince the iews and the greeks , that believed one god. so that it is plain from hence , that st. luke omitted nothing , that the apostles taught and preach'd ; none of those doctrines , that it was necessary to convince unbelievers of , to make them christians : though he in most places omitted , as was fit , the passages of scripture which they alledg'd , and the arguments those inspired preachers used to perswade men to believe and imbrace that doctrine . another convincing argument , to shew that st. luke omitted none of those fundamental doctrines which the apostles any where propos'd as necessary to be believed , is from that different account he gives us of their preaching in other places , and to auditors otherwise dispos'd . where the apostles had to do with idolatrous heathens , who were not yet come to the knowledge of the only true god , there he tells us they propos'd also the article of the one invisible god , maker of heaven and earth : and this we find recorded in him out of their preaching to the lystrians , act. xiv . and to the athenians , act. xvii . in the later of which st. luke , to convince his reader that he out of conciseness omits none of those fundamental articles , that were any where propos'd by the preachers of the gospel as necessary to be believed to make men christians , sets down not only the article of iesus the messiah , but that also of the one invisible god , creator of all things , which ( if any necessary one might ) this of all other fundamental articles might by an author , that affected brevity , with the fairest excuse have been omitted , as being implied in that other of the messiah ordained by god. indeed , in the story of what paul and barnabas said at lystra , the article of the messiah is not mention'd . not that st. luke omitted that fundamental article , where the apostles taught it : but they having here begun their preaching with that of the one living god , they had not , as appears , time to proceed farther , and propose to them what yet remain'd to make them christians : but they were , by the instigation of the iews , fallen upon , and paul stoned , before he could come to open to them this other fundamental article of the gospel . this by the way shews the unmasker's mistake in his first particular , p. . where he says ( as he does here again in his second particular , which we are now examining ) that believing iesus to be the messiah is the first step to christianity ; and therefore this , rather than any other , was propounded to be believed by all those , whom either our saviour , or the apostles , invited to imbrace christianity . the contrary whereof appears here ; where the article of one god is proposed in the first place , to those whose unbelief made such a proposal necessary . and therefore if his reason ( which he uses again here , p. . ) were good , viz. that the article of the messiah is expresly mention'd alone , because it is a leading article and makes way for the rest , this reason would rather conclude for the article of one god : and that alone should be expresly mentioned instead of the other . since as he argues for the other , p. . if they did not believe this in the first place , viz. that there was one god , there could be no hopes that they would attend unto any other proposal relating to the christian religion . the vanity and falshood of which reasoning , viz. that the article of jesus the messiah was every where propounded rather than any other , because it was the leading article , we see in the history of st. paul's preaching to the athenians . st. luke mentions more than one article , where more than one was propos'd by st. paul ; though the first of them was that leading article of one god , which if not received in the first place , there could be no hope they would attend to the rest . something the unmasker would make of this argument of a leading article for want of a better , though he knows not what . in his first particular , p. . he makes use of it to shew , why there was but that one article propos'd by the first preachers of the gospel , and how well that succeeds with him we have seen . for this is demonstration , that if there were but that one propos'd by our saviour and the apostles , there was but that one necessary to be believed to make men christians : unless he will impiously say that our saviour and the apostles went about preaching to no purpose . for if they propos'd not all that was necessary to make men christians , 't was in vain for them to preach , and others to hear ; if when they heard and believ'd all that was propos'd to them , they were not yet christians : for if any article was omitted in the proposal , which was necessary to make a man a christian , though they believed all that was proposed to them , they could not yet be christians ; unless a man can from an infidel become a christian , without doing what is necessary to make him a christian. further , if his argument of its being a leading article proves , that that alone was propos'd , it is a contradiction to give it as a reason , why it was set down alone , by the historian where it was not proposed alone by the preacher , but other necessary matters of faith were propos'd with it ; unless it can be true that this article of iesus is the messiah , was propos'd alone by our saviour and his apostles , because it was a leading article , and was mention'd alone in the history of what they preach'd , because it was a leading article , though it were not propos'd alone , but jointly with other necessary matters of faith. for this is the use he makes here again , p. . of his leading article under his second particular , viz. to shew why the historians mention'd this necessary article , of iesus the messiah , alone , in places where the preachers of the gospel propos'd it not alone , but with other necessary articles . but in this latter case it has no shew of a reason at all . it may be granted as reasonable for the teachers of any religion not to go any farther , where they see the first article which they propose is rejected , where the leading truth , on which all the rest depends , is not received . but it can be no reason at all for an historian who writes the history of these first preachers , to set down only the one first and leading article and omit all the rest , in instances where more were not only propos'd , but believed and imbraced , and upon that the hearers and believers admitted into the church . 't is not for historians to put any distinction between leading or not leading articles ; but if they will give a true and useful account of the religion , whose original they are writing , and of the converts made to it , they must tell , not one , but all those necessary articles , upon assent to which converts were baptized into that religion , and admitted into the church . whoever says otherwise , accuses them of falsifying the story , misleading the readers , and giving a wrong account of the religion which they pretend to teach the world , and to preserve and propagate to future ages . this ( if it were so ) no pretence of conciseness could excuse or palliate . there is yet remaining one consideration , which were sufficient of it self to convince us , that it was the sole article of faith which was preach'd ; and that if there had been other articles necessary to be known and believed by converts , they could not upon any pretence of conciseness be supposed to be omitted : and that is the commissions of those , that were sent to preach the gospel . which since the sacred historians mention , they cannot be suppos'd to leave out any of the material and main heads of those commissions . st. luke records it , ch. iv. . that our saviour says of himself , i must go unto the other towns to tell the good news of the kingdom , for ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) upon this errand am i sent . this st. mark calls simply preaching . this preaching what it contain'd st. matthew tells us , ch. iv. . and iesus went about all galilee , teaching in their synagogues , and preaching the good news of the kingdom , and healing all manner of sickness , and all manner of diseases amongst the people . here we have his commission , or end of his being sent , and the execution of it : both terminating in this , that he declar'd the good news that the kingdom of the messiah was come ; and gave them to understand by the miracles he did , that he himself was he . nor does st. matthew seem to affect such conciseness , that he would have left it out , if the gospel had contained any other fundamental parts , necessary to be believed to make men christians . for he here says , all manner of sickness , and all manner of disease , when either of them might have been better left out , than any necessary article of the gospel to make his history concise . we see what our saviour was sent for . in the next place , let us look into the commission he gave the apostles , when he sent them to preach the gospel . we have it in the x. of st. matthew , in these words ; go not into the way of the gentiles , and into any city of the samaritans enter ye not . but go rather to the lost sheep of the house of israel . and as ye go preach , saying the kingdom of heaven is at hand . heal the sick , cleanse the lepers , raise the dead , cast out devils : freely have ye received freely give . provide neither gold , nor silver , nor brass in your purses ; nor scrip in your journey ; neither two coats , neither shooes nor yet staves ( for the workman is worthy of his meat ) . and into whatsoever city or town ye shall enter , enquire who in it is worthy , and there abide till ye go thence . and when ye come into any house salute it . and if the house be worthy , let your peace come upon it : but if it be not worthy , let your peace return to you . and whosoever shall not receive you , nor hear your words ; when ye depart out of that house or city , shake off the dust of your feet . verily , i say unto you , it shall be more tolerable for the land of sodom and gomorrha , in the day of judgment , than for that city . behold , i send you forth as sheep in the midst of wolves : be ye therefore wise as serpents , and harmless as doves . but beware of men , for they will deliver you up to the councils , and they will scourge you in their synagogues . and ye shall be brought before governours , and kings for my sake , for a testimony against them and the gentiles . but when they deliver you up , take no thought how or what ye shall speak ; for it shall be given you in that same hour what ye shall speak . for it is not ye that speak , but the spirit of your father which speaketh in you . and the brother shall deliver up the brother to death , and the father the child : and the children shall rise up against the parents , and cause them to be put to death . and ye shall be hated of all men for my name 's sake : but he that endureth to the end shall be saved . but when they persecute you in this city , flee ye into another : for verily i say unto you , ye shall not have gone over the cities of israel till the son of man be come . the disciple is not above his master , nor the servant above his lord. it is enough for the disciple that he be as his master , and the servant as his lord. if they have called the master of the house beelzebub , how much more shall they call them of his houshold ? fear them not therefore : for there is nothing covered , that shall not be revealed ; and hid , that shall not be known . what i tell you in darkness , that speak ye in light : and what ye hear in the ear , that preach ye upon the house tops . and fear not them which kill the body , but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in hell. are not two sparrows sold for a farthing ; and one of them shall not fall on the ground without your father ? but the very hairs of your head are all numbred . fear ye not therefore , ye are of more value than many sparrows . whosoever therefore shall confess me before men , him will i confess also before my father which is in heaven . but whosoever shall deny me before men , him will i also deny before my father which is in heaven . think not that i am come to send peace on earth ; i came not to send peace but a sword . for i am come to set a man at variance against his father , and the daughter against her mother , and the daughter-in law against the mother in law. and a man's foes shall be they of his own houshold . he that loveth father and mother more than me , is not worthy of me . and he that loveth son or daughter more than me , is not worthy of me . and he that taketh not his cross and followeth after me , is not worthy of me : he that findeth his life shall lose it : and he that loseth his life for my sake shall find it . he that receiveth you receiveth me , and he that receiveth me receiveth him that sent me . he that receiveth a prophet in the name of a prophet , shall receive a prophets reward ; and he that receiveth a righteous man , shall receive a righteous mans reward . and whosoever shall give to drink unto one of these little ones a cup of cold water only , in the name of a disciple , verily i say unto you , he shall in no wise lose his reward . and it came to pass when iesus had made an end of commanding his twelve disciples . this is the commission our saviour gave the apostles when he sent them abroad to recover , and save the l●st sheep of the house of israel . and will any of the unmasker's intelligent and observing men say , that the history of the scripture is so concise , that any passages , any essential , any material , nay any parts at all of the apostles commission are here omitted by the sacred penman ? this commission is set down so at full , and so particularly , that s. matthew , who was one of them to whom it was given , seems not to have left out one word of all , that our saviour gave them in charge . and it is so large , even to every particular article of their instructions , that i doubt not but my citing so much , verbatim out of the sacred text , will here again be troublesome to the unmasker . but whether he will venture again to call it tedious , must be as nature or caution happen to have the better on 't . can any one who reads this commission , unless he hath the brains as well as the brow of an unmasker , alledge that the conciseness of the history of the scripture has concealed from us those fundamental doctrines , which our saviour and his apostles preach'd ; but the sacred historians thought fit by consent , for unconceivable reasons , to leave out in the narrative they give us , of those preachings ? this passage here wholly confuteth that . they could preach nothing , but what they were sent to preach : and that we see is contain'd in these few words , preach , saying the kingdom of heaven is at hand . heal the sick , cleanse the lepers , raise the dead , cast out devils , i. e. acquaint them , that the kingdom of the messiah is come , and let them know by the miracles , you do in my name , that i am that king and deliverer they expect . if there were any other necessary articles , that were to be believed , for the saving of the lost sheep they were sent to , can one think that st. matthew , who sets down so minutely every circumstance of their commission , would have omitted the most important , and material of it ? he was an ear witness , and one that was sent ; and so ( without supposing him inspired ) could not be misled by the short account he might receive from others , who by their own , or others forgetfulness might have drop'd those other fundamental articles , that the apostles were order'd to preach . the very like account st. luke gives us of our saviours commission to the seventy , ch. x. , — . after these things the lord appointed other seventy also , and sent them two and two before his face into every city and place whither he himself would come . therefore said he unto them , the harvest truly is great , but the labourers are few : pray ye therefore the lord of the h●rvest , that he would send forth labourers into his harvest . go your ways : behold , i send you forth as lambs among wolves . carry neither purse , nor scrip , nor shooes : and salute no man by the way . and into whatsoever house ye enter , first say , peace be to this house . and if the son of peace be there , your peace shall rest upon it ; if not , it shall return to you again . and in the same house remain eating and drinking such things as they give : for the labourer is worthy of his hire . go not from house to house . and into whatsoever city ye enter and they receive you , eat such things as are set before you . and heal the sick that are therein , and say vnto them , the kingdom of god is come nigh vnto yov . but in whatsoever city ye enter , and they receive you not , go your ways out into the streets of the same and say , even the very dust of your city which cleaveth on us , we do wipe off against you : notwithstanding , be ye sure of this , that the kingdom of god is come nigh unto you . but i say unto you , that it shall be more tolerable in that day for sodom than for that city . wo unto thee chorazin , wo unto thee bethsaida : for if the mighty works had been done in tyre and sidon , which have been done in you , they had a great while ago repented , sitting in sackcloth and ashes . but it shall be more tolerable for tyre and sidon at the judgment than for you . and thou capernaum , which art exalted to heaven , shalt be thrust down to hell. he that heareth you , heareth me : and he that despiseth you despiseth me : and he that despiseth me , despiseth him that sent me . our saviour's commission here to the seventy , whom he sent to preach , is so exactly conformable to that which he had before given to the twelve apostles , that there needs but this one thing more to be observed , to convince any one , that they were sent to convert their hearers to this sole belief , that the kingdom of the messiah was come , and that iesus was the messiah . and that the historians of the new testament are not so concise in their account of this matter , that they would have omitted any other necessary articles of belief , that had been given the seventy in commission . that which i mean is , the kingdom of the messiah is twice mentioned in it to be come , v. . & . if there were other articles given them by our saviour to propose to their hearers , st. luke must be very fond of this one article , when for conciseness sake , leaving out the other fundamental articles that our saviour gave them in charge to preach , he repeats this more than once . the unmasker's third particular , p. . begins thus ; this also must be thought of , that though there are several parts and members of the christian faith , yet they do not all occur in any one place of scripture . something is in it ( whether owing to his will , or understanding , i shall not enquire ) that the unmasker always delivers himself in doubtful , and ambiguous terms . it had been as easie for him to have said , there are several articles of the christian faith , necessary to be believed to make a man a christian , as to say ( as he does here ) there are several parts and members of the christian faith. but as an evidence of the clearness of his notions , or the fairness of his arguing , he always rests in generals . there are , i grant , several parts and members of the christian faith , which do no more occur in any one place of scripture , than the whole new testament can be said to occur in any one place of scripture . for every proposition deliver'd in the new testament for divine revelation , is a part and member of the christian faith. but 't is not those parts and members of the christian faith we are speaking of ; but only such parts and members of the christian faith , as are absolutely necessary to be believed by every man , before he can be a christian. and in that sense i deny his assertion to be true , viz. that they do not occur in any one place of scripture . for they do all occur in that first sermon of st. peter , act. ii. . by which three thousand were at that time brought into the church , and that in these words , therefore let all the house of israel know assuredly , that god hath made that same iesus , whom you have crucified , lord and christ. repent and be baptized every one of you in the name of iesus christ. here is the doctrine of jesus the messiah , the lord , and of repentance propos'd , to those who already believe one god ; which i say , are all the parts of the christian faith necessary to be received to make a man a christian. to suppose , as the unmasker does here , that more is required , is to beg , not prove the question . if he disputes this collection of mine out of that sermon of st. peter , i will give him a more authentick collection of the necessary parts of the christian faith from an author that he will not question . let him look into act. . , &c. and there he will find st. paul saying thus to the elders of ephesus , whom he was taking his last leave of , with an assurance , that he should never see them again . i have kept back nothing that was profitable unto you . but have shew'd you , and have taught you publickly and from house to house , testifying both to the iews , and also to the greeks , repentance towards god , and faith towards our lord iesus christ. if st. paul knew what was necessary to make a christian , here it is : here he ( if he knew how to do it , for 't is plain from his words he designed to do it ) has put it together . but there is a greater yet than st. paul , who has brought all the parts of faith necessary to salvation into one place , i mean our saviour himself , ioh. xvii . . in these words . this is life eternal , that they might know thee the only true god , and iesus christ whom thou hast sent . but the unmasker goes on . therefore when in some places , only one single part of the christian faith is made mention of , as necessarily to be imbrac'd in order to salvation , we must be careful not to take it alone , but to supply it from several other places , which make mention of other necessary and indispensable points of belief . i will give the reader a plain instance of this , rom. x. . if thou shalt believe in thy heart , that god hath rais'd him ( i. e. the lord iesus ) from the dead thou shalt be saved . here one article of faith , viz. the belief of christ's resurrection ( because it is of so great importance in christianity ) is only mention'd : but all the rest must be supposed , because they are mention'd in other places . answ. one would wonder that any one conversant in holy writ , with ever so little attention ; much more that an expounder of the scriptures should so mistake the sense and stile of the scripture . believing iesus to be the messiah with a lively faith , i. e. as i have shew'd , taking him to be our king , with a sincere submission to the laws of his kingdom , is all that is required to make a man a christian ; for this includes repentance too . the believing him therefore to be the messiah , is very often , and with great reason , put both for faith and repentance too ; which are sometimes set down singly , where one is put for both , as implying the other : and sometimes they are both mention'd ; and then faith , as contradistinguish'd to repentance , is taken for a simple assent of the mind to this truth that iesus is the messiah . now this faith is variously expressed in scripture . there are some particulars in the history of our saviour allow'd to be so peculiarly appropriated to the messiah , such incommunicable marks of him , that to believe them of iesus of nazareth was in effect the same , as to believe him to be the messiah , and so are put to express it . the principal of these is his resurrection from the dead , which being the great : and demonstrative proof of his being the messiah , 't is not at all strange , that the believing his resurrection should be put for believing him to be the messiah : since the declaring his resurrection was a declaring him to be the messiah . for thus st. paul argues , act. xiii . , . we declare unto you good tidings , or we preach the gospel to you , for so the word signifies , how that the promise that was made unto the fathers , god hath fullfilled the same unto us their children , in that he hath raised up iesus again . the force of which argument lies in this , that if iesus was raised from the dead , then he was certainly the messiah : and thus the promise of the messiah was fullfilled in raising iesus from the dead . the like argument st. paul useth , cor. xv. . if christ be not raised , your faith is vain , you are yet in your sins . i. e. if iesus be not risen from the dead , he is not the messiah , your believing it is in vain , and you will receive no benefit by that faith. and so likewise from the same argument of his resurrection , he at thessalonica proves him to be the messiah , act. xvii . , . and paul , as his manner was , went into the synagogue , and three sabbath days reasoned with the jews out of the scriptures , opening and alledging that the messiah must needs have suffered , and risen again from the dead : and that this iesus whom i preach unto you is the messiah . the necessary connection of these two , that if he rose from the dead he was the messiah ; and if he rose not from the dead he was not the messiah ; the chief priest and pharisees , that had prosecuted him to death , understood very well , who therefore came together unto pilate saying , sir , we remember that that deceiver said , whilst he was yet alive , after three days i will rise again . command therefore that the sepulchre be made sure unto the third day , least his disciples come by night and steal him away , and say unto the people , he is risen from the dead : so the last error shall be worse than the first . the error they here speak of , 't is plain , was the opinion , that he was the messiah . to stop that belief , which his miracles had procured him amongst the people , they had got him put to death : but if after that , it should be believed , that he rose again from the dead , this demonstration that he was the messiah , would but establish what they had laboured to destroy , by his death : since no one , who believed his resurrection , could doubt of his being the messiah . 't is not at all therefore to be wonder'd , that his resurrection , his ascension , his rule and dominion , and his coming to judge the quick and the dead , which are characteristical marks of the messiah , and belong peculiarly to him , should sometimes in scripture be put alone as sufficient descriptions of the messiah ; and the believing them of him put for believing him to be the messiah . thus , acts x. our saviour in peter's discourse to cornelius , when he brought him the gospel , is describ'd to be the messiah , by his miracles , death , resurrection , dominion , and coming to judge the quick and the dead . these , ( which in my reasonableness of christianity , i have upon this ground taken the liberty to call concomitant articles ) where they are set alone for the faith to which salvation is promis'd , plainly signifie the believing iesus to be the messiah , that fundamental article which has the promise of life ; and so give no foundation at all for what the unmasker says , in these words . here one article of faith , viz. the belief of christ's resurrection ( because it is of so great importance in christianity ) is only mention'd ; but all the rest must be suppos'd , because they are mention'd in other places . answ. if all the rest be of absolute , and indispensible necessity to be believed to make a man a christian , all the rest are every one of them of equal importance . for things of equal necessity to any end , are of equal importance to that end . but here the truth forced its way unawares from the unmasker . our saviour's resurrection , for the reason i have given , is truly of great importance in christianity ; so great , that his being or not being the messiah stands or falls with it : so that these two important articles are inseparable , and in effect make but one . for since that time , believe one and you believe both ; deny one of them and you can believe neither . if the unmasker can shew me any one of the articles in his list , which is not of this great importance mention'd alone with a promise of salvation for believing it , i will grant him to have some colour for what he says here . but where is to be found in the scripture any such expression as this ; if thou shalt believe with thy heart the corruption and degeneracy of humane nature , thou shalt be saved ? or the like ? this place therefore out of the romans makes not for , but against his list of necessary articles . one of them alone he cannot shew me any where set down , with a supposition of the rest , as having salvation promis'd to it . though it be true , that that one which alone is absolutely necessary to be superadded to the belief of one god , is in divers places differently expressed . that which he subjoins , as a consequence of what he had said , is a farther proof of this . and consequently , says he , if we would give an impartial account of our belief , we must consult those places : and they are not all together , but dispersed here and there : wherefore we must look them out , and acquaint our selves with the several particulars , which make up our belief , and render it entire and consummate . answ. never was man constanter to a loose way of talking . the question is only about articles necessary to be believed to make a man a christian : and here he talks of the several particulars , which make up our belief , and render it entire and consummate ; confounding as he did before essential and integral parts , which it seems he cannot distinguish . our faith is true and saving , when it is such as god by the new covenant requires it to be : but it is not entire and consummate , till we explicitely believe all the truths contained in the word of god. for the whole revelation of truth in the scripture , being the proper and entire object of faith. our faith cannot be entire and consummate , till it be adequate to its proper object , which is the whole divine revelation contain'd in the scripture : and so to make our faith entire and consummate , we must not look out those places , which he says , are not all together . to talk of looking out , and culling of places is nonsense , where the whole scripture alone can make up our belief , and render it entire and consummate : which no one , i think , can hope for in this frail state of ignorance and error . to make the unmasker speak sense , ● and to the purpose , here , we must understand him thus . that if we will give an impartial account of the articles , that are necessary to be believed to make a man a christian , we must consult those places where they are , for they are not all together , but dispersed here and there , wherefore we must look them out , and acquaint our selves with the several particulars which make up the fundamental articles of our belief , and will render a catalogue of them entire and consummate . if his supposition be true , i grant his method to be reasonable , and upon that i join issue with him . let him thus give us an impartial account of our belief : let him acquaint us with the several particulars , which make up a christian's belief , and render it entire and consummate . till he has done this , let him not talk thus in the air of a method , that will not do : let him not reproach me , as he does , for not taking a course , by which he himself cannot do , what he reviles me for failing in . but our hasty author , says he , took another course , and thereby deceived himself and unhappily deceived others . if it be so , i desire the unmasker to take the course he proposes , and thereby undeceive me , and others ; and acquaint us with the several particulars which make up a christian's belief , and render it entire and consummate . for i am willing to be undeceived : but till he has done that , and shewn us by the success of it , that his course is better , he cannot blame us for ●ollowing that course we have done . i come now to his fourth and last particular , p. . which he says , is the main answer to the objection , and therefore i shall set it down in his own words entire as it stands together . this , says he , must be born in our minds , that christianity was erected by degrees , according to that prediction and promise of our saviour , that the spirit should teach them all things , joh. xiv . . and that he should guide them into all truth , joh. xvi . . viz. after his departure and ascension , when the holy ghost was to be sent in a special manner to enlighten mens minds , and to discover to them the great mysteries of christianity . this is to be noted by us , as that which gives great light in the present case . the discovery of the doctrines of the gospel was gradual . it was by certain steps that christianity climbed to its heighth . we are not to think then that all the necessary doctrines of the christian religion were clearly publish'd to the world in our saviour's time . not but that all that were necessary for that time were publish'd : but some which were necessary for the succeeding one were not then discover'd or at least not fully . they had ordinarily no belief , before christ's death and resurrection , of those substantial articles , i. e. that he should die and rise again ; but we read in the acts , and in the epistles , that these were formal articles of faith afterwards , and are ever since necessary to compleat the christian belief . so as to other great verities , the gospel increased by degrees , and was not perfect at once . which furnishes us with a reason why most of the choicest and sublimest truths of christianity are to be met with in the epistles of the apostles , they being such doctrines as were not clearly discover'd and open'd in the gospels and the acts. thus far the vnmasker . i thought hitherto , that the covenant of grace in christ jesus had been but one , immutably the same : but our vnmasker here makes two , or i know not how many . for i cannot tell how to conceive , that the conditions of any covenant should be changed , and the covenant remain the same : every change of conditions in my apprehension makes a new and another covenant . we are not to think , says the vnmasker , that all the necessary doctrines of the christian religion were clearly publish'd to the world in our saviour's time ; not but that all that were necessary for that time were publish'd : but some which were necessary for the succeeding one , were not then discover'd ; or at least not fully . answ. the unmasker , constant to himself , speaks here doubtfully , and cannot tell whether he should say that the articles necessary to succeeding times , were discover'd in our saviour's time , or no : and therefore , that he may provide himself a retreat , in the doubt he is in , he says , they were not clearly publish'd ; they were not then discover'd , or at least not fully . but we must desire him to pull off his mask , and to that purpose . o. i ask him how he can tell , that all the necessary doctrines were obscurely published or in part discover'd ; for an obscure publishing , a discovery in part , is opposed to , and intimated in not clearly published , not fully discover'd . and if a clear and full discovery be all that he denies to them , i ask xxxvii . which those fundamental articles are , which were obscurely publish'd , but not fully discovered , in our saviour's time ? and next , i shall desire him to tell me xxxviii . whether there are any articles necessary to be believed to make a man a christian , that were not discover'd at all in our saviour's time , and which they are . if he cannot shew these distinctly , it is plain he talks at random about them : but he has no clear and distinct conception of those that were publish'd , or not publish'd ; clearly or obscurely discover'd , in our saviour's time . it was necessary for him to say something , for those his pretended necessary articles , which are not to be ●ound any where propos'd in the preaching of our saviour and his apostles to their yet unbelieving auditors ; and therefore he says , we are not to think all the necessary doctrines of the christian religion were clearly published to the world in our saviour's time . but he barely says it , without giving any reason , why we are not to think so . it is enough that it is necessary to his hypothesis . he says we are not to think so , and we are presently bound not to think so . else from another man , that did not usurp an authority over our thoughts , it would have requir'd some reason to make them think , that something more was requir'd to make a man a christian after than in our saviour's time . for , as i take it , it is not a very probable , much less a self-evident proposition , to be received without proof , that there was something necessary for that time , to make a man a christian , and something more that was necessary to make a man a christian in the succeeding time . however , since this great master says we ought to think so , let us in obedience think so as well as we can ; till he vouchsafes to give us some reason to think , that there was more requir'd to be believed to make a man a christian in the succeeding time , than in our saviour's . this , instead of removing , does but increase the difficulty : for if more were necessary to be believed to make a man a christian after our saviour's time , than was during his life ; how comes it , that no more was propos'd by the apostles in their preaching to unbelievers for the making them christians , after our saviour's death , than there was before : even this one article , that he was the messiah ? for i desire the unmasker to shew me any of those other articles mentioned in his list ( except the resurrection and ascension of our saviour , which were intervening matters of fact , evidencing him to be the messiah ) that were propos'd by the apostles after our saviour's time to their unbelieving hearers , to make them christians . this one doctrine , that iesus was the messiah , was that , which was propos'd in our saviour's time to be believed , as necessary to make a man a christian : the same doctrine was likewise what was propos'd afterwards , in the preaching of the apostles to unbelievers , to make them christians . i grant this was more clearly propos'd after than in our saviour's time ; but in both of them it was all that was propos'd to the believers of one god , to make them christians . let him shew , that there were any other propos'd in or after our saviour's time to be believed , to make unbelievers christians . if he means by necessary articles published to the world , the other doctrines contain'd in the epistles ; i grant they are all of them necessary articles to be believed by every christian , as far as he understands them . but i deny , that they were propos'd to those they were writ to , as necessary to make them christians , for this demonstrative reason : because they were christians already . for example , many doctrines proving , and explaining , and giving a farther light into the gospel , are publish'd in the epistles to the corinthians and thessalonians . these are all of divine authority , and none of them may be disbelieved by any one who is a christian : but yet what was propos'd or publish'd to both the corinthians and thessalonians to make them christians , was only this doctrine that iesus was the messiah : as may be seen , act. xvii . and xviii . this then was the doctrine necessary to make men christians in our saviour's time ; and this the only doctrine necessary to make unbelievers christians after our saviour's time . the only difference was , that it was more clearly propos'd after than before his ascension : the reason whereof has been sufficiently explain'd . but any other doctrine but this , propos'd clearly or obscurely , in or after our saviour's time , as necessary to be believed to make unbelievers christians , that remains yet to be shewn . when the unmasker speaks of the doctrines that were necessary for the succeeding time after our saviour , he is in doubt whether he should say they were , or were not discover'd in our saviour's time ; and how far they were then discover'd : and therefore he says , some of them were not then ●●●cover'd , or at least not fully . we must here excuse the doubtfulness of his talking concerning the discovery of his other necessary articles . for how could he say they were discover'd , or not discover'd , clearly or obscurely , fully or not fully , when he does not yet know them all , nor can tell us , what those necessary articles are ? if he does know them let him give us a list of them , and then we shall see easily whether they were at all publish'd or discover'd in our saviour's time . if there are some of them , that were not at all discover'd in our saviour's time , let him speak it out , and leave shifting : and if some of those , that were not necessary for our saviour's time , but for the succeeding one only were yet discover'd in our saviour's time , why were they not necessary to be believed in that time ? but the truth is , he knows not what these doctrines necessary for succeeding times are , and therefore can say nothing positive about their discovery . and for those that he has set down , as soon as he shall name any one of them , to be of the number of those not necessary for our saviour's time , but necessary for the succeeding one , it will presently appear , either that it was discover'd in our saviour's time ; and then it was as necessary for his time as the succeeding : or else that it was not discover'd in his time , nor to several converts after his time , before they were made christians ; and therefore it was no more necessary to be believed to make a man a christian in the succeeding , than it was in our saviour's time . however , general positions and distinctions without a foundation , serve for shew , and to beguile unwary and inattentive readers . o. having thus minded him that the question is about articles of faith necessary to be explicitly and distinctly believed to make a man a christian ; i then , in the next place , demand of him to tell me , xxxix . whether or no all the articles necessary now to be distinctly and explicitly believed to make any man a christian , were distinctly and explicitly published or discover'd in our saviour's time . and then i shall desire to know of him , xl. a reason why they were not . those that he instances in of christ's death and resurrection , will not help him one jot : for they are not new doctrines revealed , new mysteries discovered ; but matters of fact , which happen'd to our saviour in their due time , to compleat in him the character and predictions of the messiah , and demonstrate him to be the deliverer promised . these are recorded of him by the spirit of god in holy writ ; but are no more necessary to be believed to make a man a christian , than any other part of divine revelation , but as far as they have an immediate connexion with his being the messiah , and cannot be denied without denying him to be the messiah : and therefore this article of his resurrection ( which supposes his death ) and such other propositions as are convertible with his being the messiah , are , as they very well may be , put for his being the messiah ; and as i have shew'd , propos'd to be believed in the place of it . all that is reveal'd in scripture has a consequential necessity of being believed by all those , to whom it is propos'd : because it is of divine authority , one part as much as another . and in this sense , all the divine truths in the inspired writings are fundamental and necessary to be believed . but then this will destroy our vnmasker's select number of fundamental articles : and the choicest and sublimest truths of christianity , which he tells us , are to be met with in the epistles , will not be more necessary to be believed , than any , which he may think the commonest or meanest truths in any of the epistles or the gospels . whatsoever part of divine revelation , whether reveal'd before , or in , or after our saviour's time ; whether it contain ( according to the distinction of our unmasker's nice palate ) choice or common ; sublime or not sublime truths ; is necessary to be believed by every one , to whom it is propos'd , as far as he under●tands , what is propos'd . but god by iesus christ has entred into a covenant of grace with mankind ; a covenant of faith , instead of that of works , wherein some truths are absolutely necessary to be explicitly believed by them to make men christians ; and therefore those truths are necessary to be known , and consequently necessary to be propos'd to them to make them christians . this is peculiar to them to make men christians . for all men , as men , are under a necessary obligation to believe what god proposes to them to be believed : but there being certain distinguishing truths , which belong to the covenant of the gospel , which if men know not , they cannot be christians ; and they being some of them such as cannot be known without being propos'd ; those and those only are the necessary doctrines of christianity i speak of ; without a knowledge of , and assent to which , no man can be a christian. to come therefore to a clear decision of this controversie , i desire the unmasker to tell me , xli . what those doctrines are which are absolutely necessary to be proposed to every man to make him a christian . xlii . o. whether they are all the truths of divine revelation contain'd in the bible . for , i grant his argument ( which in another place he uses for some of them , and truly belongs to them all ) viz. that they were reveal'd and written there on purpose to be believed , and that it is indispensibly necessary for christians to believe them . xliii . o. or whether it be only that one article of iesus being the messiah , which the history of our saviour and his apostles preaching has with such a peculiar distinction every where propos'd . xliv . o. or whether the doctrines necessary to be propos'd to every one to make him a christian , be any set of truths between these two . and if he says this latter , then i must ask him , xlv . what they are ? that we may see why those rather than any other contain'd in the new testament , are necessary to be propos'd to every man to make him a christian ; and if they are not every one propos'd to him , and assented to by him , he cannot be a christian. the vnmasker makes a great noise , and hopes to give his unwary , though well-meaning readers , odd thoughts , and strong impressions against my book , by declaiming against my lank faith , and my narrowing of christianity to one article ; which , as he says , is the next way to reduce it to none . but when it is consider'd , it will be found , that 't is he that narrows christianity . the unmasker , as if he were arbiter and dispenser of the oracles of god , takes upon him to single out some texts of scripture ; and , where the words of scripture will not serve his turn , to impose on us his interpretations and deductions as necessary articles of faith ; which is in effect to make them of equal authority with the unquestionable word of god. and thus , partly in the words of the scripture , and partly in words of his own , he makes a set of fundamentals , with an exclusion of all the other truths deliver'd , by the spirit of god in the bible : though all the rest be of the same divine authority , and original ; and ought therefore all equally , as far as they are understood , by every christian to be believed . i tell him , and i desire him to take notice of it : god has no where given him an authority thus to garble the inspired writings of the holy scriptures . every part of it is his word , and ought every part of it to be believed by every christian man , according as god shall inable him to understand it . it ought not to be narrowed to the cut of the vnmasker's peculiar system : 't is a presumption of the highest nature , for him thus to pretend according to his own phancy to establish a set of fundamental articles . this is to diminish the authority of the word of god , to set up his own ; and create a reverence to his system , from which the several parts of divine revelations are to receive their weight , dignity and authority . those passages of holy writ which suit with that , are fundamental , choice , sublime and necessary : the rest of the scripture ( as of no great moment ) is not fundamental , is not necessary to be believed , may be neglected , or must be tortur'd to comply with an analogy of faith of his own making . but though he pretend to a certain set of fundamentals ; yet to shew the vanity , and impudence of that pretence , he cannot tell us which they are ; and therefore in vain contends for a creed he knows not , and is yet no where . he neither does , and which is more , i tell him he never can give us a collection of his fundamentals gather'd upon his principles out of the scripture , with the rejection of all the rest as not fundamental . he does not observe the difference there is between what is necessary to be believed by every man to make him a christian , and what is requir'd to be believed by every christian. the first of these is what by the covenant of the gospel is necessary to be known , and consequently to be propos'd to every man to make him a christian : the latter is no less than the whole revelation of god ; all the divine truths contain'd in holy scripture ; which every christian man is under a necessity to believe , so far as it shall please god upon his serious and constant endeavours to enlighten his mind to understand them . the preaching of our saviour and his apostles , has sufficiently taught us what is necessary to be propos'd to every man to make him a christian. he that believes him to be the promised messiah , takes iesus for his king , and repenting of his former sins , sincerely resolves to live for the future in obedience to his laws is a subject of his kingdom , is a christian. if he be not , i desire the unmasker to tell me , what more is requisite to make him so . till he does that , i rest satisfied , that this is all that was at first , and is still necessary to make a man a christian. this , though it be contain'd in a few words , and those not hard to be understood ; though it be in one voluntary act of the mind relinquishing all irregular courses , and submitting it self to the rule of him , whom god had sent to be our king , and promised to be our saviour ; yet it having relation to the race of mankind from the first man adam to the end of the world , it being a contrivance , wherein god has displaid so much of his wisdom and goodness to the corrupt and lost sons of men , and it being a design to which the almighty had a peculiar regard in the whole constitution and oeconomy of the iews , as well as in the prophecies and history of the old testament ; this was a foundation capable of large superstructures . . in explaining the occasion , necessity , use and end of his coming . . next , in proving him to be the person promis'd ; by a correspondence of his birth , life , sufferings , death , and resurrection , to all those prophecies and types of him , which had given the expectation of such a deliverer , and to those descriptions of him whereby he might be known , when he did come . . in the discovery of the sort , constitution , extent , and management of his kingdom . . in shewing from what we are deliver'd by him , and how that deliverance is wrought out , and what are the consequences of it . these , and a great many more the like , afford great numbers of truths deliver'd both in the historical , epistolary , and prophetical writings of the new testament , wherein the mysteries of the gospel hidden from former ages were discover'd ; and that more fully , i grant , after the pouring out of the holy ghost upon the apostles . but could no body take christ for their promised king , and resolve to obey him , unless he understood all the truths that concern'd his kingdom , or , as i may say , mysteries of state of it ? the truth of the contrary is manifest out of the plain and uniform preaching of the apostles , after they had received the holy ghost , that was to guide them into all truth . nay , after the writing of those epistles , wherein were contain'd the unmasker's sublimest truths ; they every where propos'd to unbelievers iesus the messiah to be their king , ordain'd of god ; and to this join'd repentance : and this alone they preach'd for the conversion of their unbelieving hearers . as soon as any one assented to this , he was pronounced a believer ; and these inspired rulers of the church , these infallible preachers of the gospel , admitted him into christ's kingdom by baptism . and this after , long after our saviour's ascension , when ( as our unmasker expresses it ) the holy ghost was to be sent in a special manner to enlighten mens minds , and to discover to them the great mysteries of christianity , even as long as the apostles lived : and what others were to do , who afterwards were to preach the gospel ; st. paul tells us , cor. iii. . other foundation can no man lay than that is laid , even iesus the messiah . though upon this foundation men might build variously , things that would , or would not hold the touch ; yet however , as long as they kept firm to this foundation , they should be saved , as appears in the following verses . and indeed , if all the doctrines of the gospel , which are contain'd in the writings of the apostles and evangelists , were necessary to be understood , and explicitly believed , in the true sense of those that deliver'd them , to make a man a christian ; i doubt whether ever any one , even to this day , was a true christian : though i believe the unmasker will not deny but that , e're this , christianity ( as he expresses it ) is by certain steps climbed to its height . but for this , the unmasker has found a convenient and wise remedy . 't is but for him to have the power to declare , which of the doctrines deliver'd in holy writ are , and which are not necessary to be believed , with an additional power to add others of his own , that he cannot find there , and the business is done . for unless this be allow'd him , his system cannot stand : unless his interpretations be received for authentick revelation , we cannot have all doctrines necessary for our time ; in truth , we cannot be christians . for to this only , what he says concerning the gradual discovery of the doctrines of the gospel tends . we are not to think , says he , that all the necessary doctrines of the christian religion were clearly publish'd to the world in our saviour's time . not but that all that were necessary for that time were publish'd : but some that were necessary for the succeeding one were not then discover'd , or at least not fully . i must here ask the unmasker a short question , or two ; as first , xlvi . are not all the doctrines necessary for our time contain'd in his system ? next , xlvii . can all the doctrines necessary for our time , be propos'd in the express words of the scripture ? when he has answer'd these two plain questions ( and an answer to them , i shall expect ) the world will then see , what he designs by doctrines necessary for our saviour's time , and doctrines necessary for succeeding times ; whether he means any thing else by it , but the setting up his system , as the exact standard of the gospel ; and the true and unalterable measure of christianity , in which it has climbed to its height . let not good and sincere christians be deceived , nor perplexed by this maker of another christianity , than what the infallible spirit of god has lest us in the scriptures . 't is evident from thence , that whoever takes iesus the messiah for his king , with a resolution to live by his laws , and does sincerely repent as often as he transgresses any of them , is his subject ; all such are christians . what they are to know , or believe more concerning him , and his kingdom , when they are his subjects , he has left upon record in the great and sacred code , and constitutions of his kingdom , i mean in the holy scriptures . all that is contain'd therein , as coming from the god of truth , they are to receive as truth , and imbrace as such . but since it is impossible explicitly to believe any proposition of the christian doctrine but what men understand , or in any other sense than we understand it to have been deliver'd in ; an explicit belief is , or can be required in no man , of more than what he understands of that doctrine . and thus , whatsoever upon fair endeavours , he understands to be contain'd in that doctrine , is necessary to him to be believed : nor can he continue a subject of christ upon other terms . what he is perswaded is the meaning of christ his king , in any expression he finds in the sacred code ; that by his allegiance he is bound to submit his mind to receive for true , or else he denies the authority of christ , and refuses to believe him ; nor can be excused by calling any one on earth master . and hence it is evidently impossible for a christian to understand any text in one sence , and believe it in another , by whomsoever dictated . all that is contain'd in the inspired writings , is all of divine authority , must all be allow'd for such , and received for divine and infallible truth , by every subject of christ's kingdom , i. e. every christian. how comes then the unmasker to distinguish these dictates of the holy spirit into necessary and not necessary truths ? i desire him to produce his commission , whereby he hath the power given him to tell , which of the divine truths contain'd in the holy scripture are of necessity to be believed , and which not . who made him a judge or divider between them ? who gave him this power over the oracles of god ; to set up one , and debase another at his pleasure ? some , as he thinks sit , are the choicest truths . and what i beseech him are the other ? who made him a chuser , where no body can pick and chuse ? every proposition there , as far as any christian can understand it , is indispensibly necessary to be believed : and farther than he does understand it , it is impossible for him to believe it . the laws of christ's kingdom do not require impossibilities , for they are all reasonable , just and good . some of the truths delivered in holy writ are very plain : 't is impossible , i think , to mistake their meaning : and those certainly are all necessary to be explicitely believ'd . others have more difficulty in them , and are not easy to be understood . is the unmasker appointed christ's vicegerent here , or the holy ghost's interpreter , with authority to pronounce which of these are necessary to be believ'd , and in what sense , and which not ▪ the obscurity that is to be found in several passages of the scripture , the difficulties that cover and perplex the meaning of several texts , demand of every christian study , diligence , and attention , in reading and hearing the scriptures ; in comparing , and examining them ; and receiving what light he can from all manner of helps , to understand these books wherein are contain'd the words of life . this the unmaker , and every one is to do for himself ; and thereby find out , what is necessary for him to believe . but i do not know that the unmasker is to understand , and interpret for me , more than i for him . if he has such a power i desire him to produce it . till then i can acknowledge no other infallible , but that guide , which he directs me to himself here in these words , according to our saviour's promise , the holy ghost was to be sent in a special manner to enlighten mens minds , and to discover to them the great mysteries of christianity . for whether by men he here means those on whom the holy ghost was so eminently poured out , act. ii. or whether he means by these words , that special assistance of the holy ghost , whereby particular men to the end of the world , are to be lead into the truth , by opening their understandings , that they may understand the scriptures ( for he always loves to speak doubtfully and indefinitely ) i know no other infallible guide , but the spirit of god in the scriptures . nor has god left it in my choice , to take any man for such . if he had , i should think the unmasker the unlikeliest to be he , and the last man in the world to be chosen for that ▪ guide : and herein , i appeal to any sober christian , who hath read what the unmasker has with so little truth and decency ( for 't is not always mens fault if they have not sense ) writ upon this question , whether he would not be of the same mind ? but yet as very an unmasker as he is , he will be extremely apt to call you names , nay to declare you no christian ; and boldly affirm you have no christianity , if you will not swallow it just as it is of his cooking . you must take it just as he has been pleased to dose it ; no more , nor no less , than what is in his system . he hath put himself into the throne of christ , and pretends to tell you , which are , and which are not the indispensable laws of his kingdom . which parts of his divine revelation you must necessarily know , understand , and believe , and in what sense ; and which you need not trouble your head about , but may pass by as not necessary to be believed . he will tell you that some of his necessary articles are mysteries , and yet ( as he does p. . of his thoughts concerning the causes of atheism ) that they are easy to be understood by any man , when explained to him . in answer to that , i demanded of him who was to explain them ? the papists i told him , would explain some of them one way , and the reformed another ; the remonstrants and anti-remonstrants give them different senses ; and probably the trinitarians and unitarians will profess , that they understand not each other 's explications . but to this in his reply he has not vouchsafed to give me any answer . which yet i expect , and i will tell him why ; because as there are different explainers , there will be different fundamentals . and therefore , unless he can shew his authority to be the sole explainer of fundamentals , he will in vain make such a pudder about his fundamentals . another explainer , of as good authority as he , will set up others against them . and what then shall we be the better for all this stir , and noise of fundamentals ? and i desire it may be consider'd how much of the divisions in the church , and bloody persecutions amongst christians , has been owing to christianity thus set up against christianity , in multiplied fundamentals and articles , made necessary by the infallibility of opposite systems . the unmasker's zeal wants nothing but power to make good his to be the only christianity , for he has found the apostles creed to be defective . he is as infallible as the pope , and another as infallible as he ; and where humane additions are made to the terms of the gospel , men seldom want zeal for what is their own . to conclude ; what was sufficient to make a man a christian in our saviour's time , is sufficient still , viz. the taking him for our king and lord , ordained so by god. what was necessary to be believed by all christians in our saviour's time as an indispensable duty , which they owed to their lord and master , was the believing all divine revelation , as far as every one could understand it : and just so it is still , neither more nor less . this being so , the unmasker may make what use he pleases of his notion , that christianity was erected by degrees , it will no way ( in that sence in which it is true ) turn to the advantage of his select fundamental necessary doctrines . the next chapter has nothing in it , but his great bug-bear , whereby he hopes to fright people from reading my book , by crying out , socinianism , socinianism . whereas i challenge him again to shew one word of socinianism in it . but however it is worth while to write a book to prove me a socinian . truly , i did not think my self so considerable , that the world need be troubled about me , whether i were a follower of socinus , arminius , calvin , or any other leader of a sect amongst christians . a christian i am sure i am , because i believe iesus to be the messiah , the king and saviour promised , and sent by god : and as a subject of his kingdom , i take the rule of my faith , and life , from his will declar'd and left upon record in the inspired writings of the apostles and evangelists in the new testament : which i endeavour to the utmost of my power , as is my duty , to understand in their true sense and meaning . to lead me into their true meaning , i know ( as i have above declar'd ) no infallible guide , but the same holy spirit , from whom these writings at first came . if the unmasker knows any other infallible interpreter of scripture , i desire him to direct me to him . till then , i shall think it according to my master's rule , not to be called , nor to call any man on earth master . no man , i think , has a right to prescribe to my faith , or magisterially to impose his interpretations or opinions on me : nor is it material to any one what mine are , any farther than they carry their own evidence with them . if this , which i think makes me of no sect , entitles me to the name of a papist , or a socinian , because the unmasker thinks these the worst , and most invidious he can give me ; and labours to fix them on me for no other reason , but because i will not take him for my master on earth , and his system for my gospel ; i shall leave him to recommend himself to the world by this skill , who no doubt will have reason to thank him for the rareness and subtility of his discovery . for , i think , i am the first man , that ever was found out to be at the same time a socinian , and a factor for rome . but what is too hard for such an unmasker ? i must be what he thinks fit . when he pleases a papist , and when he pleases a socinian , and when he pleases a mahometan . and probably , when he has consider'd a little better , an atheist ; for i hardly scaped it when he writ last . my book , he says , hath a tendency to it ; and if he can but go on , as he has done hitherto , from surmises to certainties , by that time he writes next his discovery will be advanced , and he will certainly find me an atheist . only one thing i dare assure him of , that he shall never find , that i treat the things of god or religion so , as if i made only a trade , or a jest of them . but let us now see how at present he proves me a socinian . his first argument is , my not answering for my leaving out , matth. xxviii . . and iohn i. . pag. . of his socinianism unmask'd . this he takes to be a confession , that i am a socinian . i hope he means fairly , and that if it be so on my side , it must be taken for a standing rule between us , that where any thing is not answer'd , it must be taken for granted . and upon that score , i must desire him to remember some passages of my vindication , which i have already , and others which i shall mind him of hereafter , which he passed over in silence , and hath had nothing to say to , which therefore by his own rule , i shall desire the reader to observe , that he has granted . this being premised ; i must tell the unmasker , that i perceive he reads my book with the same understanding that he writes his own . if he had done otherwise , he might have seen , that i had given him a reason for my omission of those two , and other plain and obvious passages and famous testimonies in the evangelists , as he calls them , where i say , p. . that if i have le●t out none of those passages or testimonies , which contain what our saviour and his apostles preach'd and required assent to , to make men believers , i shall think my omissions ( let them be what they will ) no faults in the present case . whatever doctrines mr. edwards would have to be believed , to make a man a christian , he will be sure to find them in those preachings and famous testimonies of our saviour and his apostles i have quoted . and if they are not there , he may rest satisfied , that they were not propos'd by our saviour and his apostles , as necessary to be believed to make men christ's disciples . from which words , any one but an unmasker , would have understood my answer to be , that all that was necessary to be believed to make men christians , might be found in what our saviour and the apostles propos'd to unbelievers for their conversion : but the two passages abovemention'd , as well as a great many others in the evangelists , being none of those , i had no reason to take notice of them . but the unmasker having out of his good pleasure put it once upon me , as he does in his thoughts of the causes of atheism , p. . that i was an epitomizer of the evangelical writings , though every one may see i make not that my business , yet `t is no matter for that , i must always be accountable to that fancy of his . but when he has proved , xlviii . that this is not as just a reason for my omitting them , as several other obvious passages and famous testimonies in the evangelists , which i there mention , for whose omission he does not blame me , i will undertake to give him another reason , which i know not whether he were not better let alone . the next proof of my being a socinian is , that i take the son of god to be an expression used to signifie the messiah . slichtingius and socinus understood it so , and therefore i am , the unmasker says , a socinian . just as good an argument , as that i believe iesus to be a prophet , and so do the mahometans , therefore i am a mahometan : or thus , the unmaskert holds that the apostles creed does not contain all things necessary to salvation , and so says knot the jesuit : therefore the unmasker is a papist . let me turn the tables , and by the same argument i am orthodox again . for two orthodox , pious and very eminent prelates of our church , whom , when i follow authorities , i shall prefer to slichtingius and socinus , understand it as i do , and therefore i am orthodox . nay , it so falls out , that if it were of force either way , the argument would weigh most on this side : since i am not wholly a stranger to the writings of these two orthodox bishops , but i never read a page in either of those socinians . the never sufficiently admir'd and valued archbishop tillotson's words , which i quoted , the unmasker says , do not necessarily import any such thing . i know no words that necessarily import any thing to a caviller . but he was known to have such clear thoughts , and so clear a stile ; so far from having any thing doubtful , or fallacious in what he said , that i shall only set down his words as they are in his sermon of sincerity , p. . to shew his meaning . nathaniel , says he , being satisfied , that he [ our saviour ] was the messiah , he presently owned him for such , calling him the son of god , and the king of israel . the words of the other eminent prelate , the bishop of ely , whom our church is still happy in , are these . to be the son of god , and to be christ , being but different expressions of the same thing : witness , p. . and p. . it is the very same thing to believe that iesus is the christ , and to believe that iesus is the son of god , express it how you please . this alone is the faith which can regenerate a man , and put a divine spirit into him , that it makes him a conqueror over the world as iesus was . of this the unmasker says , that this reverend author speaking only in a general way represents these two as the same thing , viz. that iesus is the christ , and that jesus is the son of god , because these expressions are applied to the same person , and because they are both comprehended in one general name , viz. jesus . answ. the question is whether these two expressions , the son of god , and the messiah , in the learned bishop's opinion signifie the same thing . if his opinion had been asked in the point , i know not how he could have declar'd it more clearly . for he says they are expressions of the same thing , and that it is the very same thing to believe that iesus is the messiah , and to believe that he is the son of god ; which cannot be so , if messiah and son of god have different significations : for then they will make two distinct propositions in different sences , which it can be no more the same thing to believe , than it is the same thing to believe that mr. edwards is a notable preacher , and a notable railer ; or than it is to believe one truth and all truths . for by the same reason , that it is the same thing to believe two distinct truths , it will be the same thing to believe two thousand distinct truths , and consequently all truths . the unmasker , that he might seem to say something , says that the reverend author represents these as the same thing . answ. the unmasker never fails , like midas , to turn every thing he touches into his own metal . the learned bishop says very directly and plainly , that to be the son of god , and to be the messiah , are expressions of the same thing : and the unmasker says , he represents these expressions as one thing . for `t is of expressions that both the bishop and he speak : now , expressions can be one thing , but one of these two ways : either in sound , and so these two expressions are not one ; or insignification , and so they are . and then the unmasker says , but in other words , what the bishop had said before , viz. that these two to be the son of god and to be the messiah , are expressions of the same thing . only the unmasker has put in the word represents to amuse his reader , as if he had said something , and so indeed he does after his fashion , i. e. obscurely and fallaciously ; which when it comes to be examined , is but the same thing under shew of a difference : or else , if it has a different meaning , is demonstratively false . but so it be obscure enough to deceive a willing reader , who will not be at the pains to examine what he says , it serves his turn . but yet , as if he had said something of weight , he gives reasons for putting represents these two expressions as one thing , in stead of saying , these two are but different expressions of the same thing . the first of his reasons is , because the reverend author is here speaking only in a general way . answ. what does the vnmasker mean by a general way ? the learned bishop speaks of two particular expressions applied to our saviour . but was his discourse never so general , how could that alter the plain signification of his words , viz. that those two are but different expressions of the same thing ? o. because these expressions are applied to the same person . answ. a very demonstrative reason , is it not , that therefore they cannot be different expressions of the same thing ? o. and because they are both comprehended in one general name , viz. iesus . answ. it requires some skill to put so many falshoods in so few words . for neither both nor either of these expressions are comprehended in the name iesus : and that iesus , the name of a particular person , should be a general name , is a discovery reserv'd to be found out by this new logician . however general is a learned word , which when a man of learning has used twice , as a reason of the same thing , he is cover'd with generals . he need not trouble himself any farther about sence , he may safely talk what stu●● he pleases , without the least suspicion of his reader . having thus strongly proved just nothing ; he proceeds and tells us , p. . yet it does not follow thence , but that if we will speak strictly and closely , we must be forced to confess , they are of different significations . by which words ( if his words have any signification ) he plainly allows , that the bishop meant as he says , that these two are but different expressions of the same thing : but withal tells him , that if he will speak closely and strictly , he must say , they are of different significations . my concernment in the case being only , that in the passage alledg'd , the reverend author said , that the son of god and the messiah were different expressions of the same thing , i have no more to demand after these words of the unmasker , he has granted all i would have . but shall leave it to the decisive authority of this superlative critick to determine , whether this learned bishop , or any one living , besides himself , can understand the phrases of the new testament , and speak strictly and closely concerning them . perhaps his being yet alive , may preserve this eminent prelate from the malicious driveling of the unmasker's pen , which has bespotted the ashes of two of the same order , who were no mean ornaments of the english church ; and if they had been now alive , no body will doubt , but the unmasker would have treated them after another fashion . but let me ask the unmasker , whether ( if either of these pious prelates , whose words i have above quoted , did understand that phrase of the son of god to stand for the messiah , which they might do without holding any one socinian tenet ) he will dare to pronounce him a socinian . this is so ridiculous an inference , that i could not but laugh at it . but withal tell him , vindic. p. . that if the sence wherein i understand those texts be a mistake , i shall be beholding to him to set me right : but they are not popular authorities , or frightful names , whereby i judge of truth or falshood . to which i subjoin these words ; you ●ill now no doubt applaud your conjectures , the point is gain'd , and i am openly a socinian . since i will not disown , that i think the son of god was a phrase , that among the iews in our saviour's time was used for the messiah , though the socinians understand it in the same sence . and therefore i must certainly be of their perswasion in every thing else . i admire the accuteness , force , and fairness of your reasoning , and so i leave you to triumph in your conjectures . nor has he sailed my expectation : for here , p. . of his socinianism unmask'd , he upon this erects his comb , and crows most mightily . we may , says he , from hence as well as other reasons , pronounce him the same with those gentlemen ( i. e. as he is pleased to call them my good patrons and friends the racovians ) which you may perceive he is very apprehensive of , and thinks , that this will be reckon'd a good evidence of his being , what he denied himself to be before . the point is gain'd , saith he , and i am openly socinian . he never utter'd truer words in his life , and they are the confutation of all his pretences to the contrary . this truth which unwarily dropt from his pen , confirms what i have laid to his charge . now you have sung your song of triumph , 't is fit you should gain your victory , by shewing , xlix . how my understanding the son of god to be a phrase used amongst the iews in our saviour's time , to signifie the messiah , proves me to be a socinian . or if you think you have proved it already , i desire you to put your proof into a syllogism : for i confess my self so dull , as not to see any such conclusion deducible from my understanding that phrase as i do , even when you have proved that i am mistaken in it . the places which in the new testament shew that the son of god stands for the messiah , are so many , and so clear , that i imagine no body that ever consider'd and compar'd them together , could doubt of their meaning , unless he were an vnmasker . several of them i have collected and set down in my reasonableness of christianity , p. , , . . , , . . , . , . . . . first , iohn the baptist , joh. i. . when the iews sent to know who he was , confessed he himself was not the messiah . but of iesus he says , v. . after having several ways in the foregoing verses declar'd him to be the messiah ; and i saw and bare record , that this is the son of god. and again , chap. iii. — . he declaring iesus to be , and himself not to be the messiah , he does it in these synonymous terms of the messiah and the son of god , as appears by comparing , v. . , . nathanael owns him to be the messiah , in these words , ioh. i. . thou art the son of god , thou art the king of israel : which our saviour in the next verse calls believing , a term , all through the history of our saviour , used for owning iesus to be the messiah . and for confirming that faith of his , that he was the messiah , our saviour further adds , that he should see greater things , i. e. should see him do greater miracles , to evidence that he was the messiah . luke the th . . and devils also came out of many crying , thou art the messiah the son of god , and he rebuking them suffered them not to speak . and so again , st. mark tells us , chap. iii. , . that unclean spirits , when they saw him , fell down before him and cried , saying , thou art the son of god. and he strictly charged them , that they should not make him known . in both these places , which relate to different times , and different occasions , the devils declare iesus to be the son of god. ` t is certain , whatever they meant by it , they used a phrase of a known signification in that country . and what may we reasonably think they designed to make known to the people by it ? can we imagine these unclean spirits were promoters of the gospel , and had a mind to acknowledge and publish to the people the deity of our saviour , which the vnmasker would have to be the signification of the son of god ? who can entertain such a thought ? no , they were no friends to our saviour : and therefore desir'd to spread a belief of him , that he was the messiah , that so he might by the envy of the scribes and pharisees , be disturb'd in his ministry , and be cut off before he had compleated it . and therefore we see our saviour in both places forbids them to make him known ; as he did his disciples themselves , for the same reason . for when st. peter , mat. xvi . . had own'd iesus to be the messiah , in these words ; thou art the messiah the son of the living god. it follows , v. . then charged he his disciples , that they should tell no man , that he was iesus the messiah . just as he had forbid the devils to make him known , i. e. to be the messiah . besides , these words here of st. peter can be taken in no other sence , but barely to signifie that iesus was the messiah , to make them a proper answer to our saviour's question . his first question here to his disciples , v. . is , whom do men say that i the son of man am ? the question is not , of what original do you think the messiah when he comes will be ? for then this question would have been as it is , mat. xxii . . what think you of the messiah , whose son is he ? if he had enquir'd about the common opinion concerning the nature and descent of the messiah . but his question is concerning himself ; whom of all the extraordinary persons known to the iews , or mentioned in their sacred writings , the people thought him to be . that this was the meaning of his question is evident , from the answer the apostles gave to it ; and his further demand , v. , . they said , some say thou art iohn the baptist , some elias , and others ieremias , or one of the prophets . he saith unto them , but whom say ye that i am ? the people take me , some for one of the prophets , or extraordinary messengers from god , and some for another : but which of them do you take me to be ? simon peter answer'd and said , thou art the messiah the son of the living god. in all which discourse , 't is evident there was not the least enquiry made by our saviour concerning the person , nature , or qualifications of the messiah ; but whether the people or his apostles thought him , i. e. iesus of nazareth to be the messiah . to which st. peter gave him a direct and plain answer in the foregoing words , declaring their belief of him to be the messiah : which is all , that with any manner of congruity , could be made the sence of st. peter's answer . this alone of it self were enough to justifie my interpretation of st. peter's words , without the authority of st. mark and st. luke , both whose words confirm it . for st. mark chap. viii . . renders it , thou art the messiah , and st. luke , chap. ix . . the messiah of god. to the like question , who art thou , iohn the baptist gives a like answer , ioh. i. . . i am not the christ. by which answer , as well as by the following verses , it is plain , nothing was understood to be meant by that question , but , which of the extraordinary persons promised to or expected by the iews , art thou ? ioh. xi . . the phrase of the son of god is made use of by saint martha : and that it was used by her to signi●ie the messiah , and nothing else is evident out of the context . martha tells our saviour , that if he had been there before her brother died , he by that divine power , which he had manifested in so many miracles which he had done , could have saved his life ; and that now , if our saviour would ask it of god , he might obtain the restoration of his life . iesus tells her , he shall rise again : which words martha taking to mean , at the general resurrection , at the last day , iesus thereupon takes occasion to intimate to her , that he was the messiah , by telling her , that he was the resurrection and the life , i. e. that the life , which mankind should receive at the general resurrection , was by and through him . this was a description of the messiah . it being a received opinion amongst the iews , that when the messiah . came , the just should rise , and live with him for ever . and having made this declaration of himself to be the messiah , he asks martha , believest thou this ? what! not whose son the messiah should be ; but whether he himself was the messiah , by whom believers should have eternal life at the last day . and to this , she gives this direct and apposite answer ; yea , lord , i believe that thou art the christ the son of god , which should come into the world. the question was only whether she was perswaded , that those , who believe in him , should be raised to eternal life ; that was in effect , whether he was the messiah : and to this she answers yea lord , i believe this of thee ; and then she explains what was contain'd in that faith of hers , even this , that he was the messiah , that was promis'd to come , by whom alone men were to receive eternal life . what the iews also understood by the son of god is also clear from that passage at the latter end of xxii . of luke . they having taken our saviour , and being very desirous to get a confession from his own mouth , that he was the messiah , that they might from thence be able to raise a formal , and prevalent accusation against him before pilate ; the only thing the council asked him was , whether he was the messiah , v. . to which he answers so in the following words , that he lets them see , he understood , that the design of their question was to entrap him , and not to believe in him , whatever he should declare of himself : but yet he tells them , hereafter shall the son of man sit on the right hand of the power of god ; words that to the iews plainly enough owned him to be the messiah : but yet such as could not have any force against him with pilate . he having confessed so much , they hope to draw yet a clearer confession from him . then said they all , art thou then the son of god ? and he said unto them , ye say that i am . and they said , what need we any further witness ? for we our selves have heard of his own mouth . can any one think that the doctrine of his deity ( which is that which the unmasker accuses me for waveing ) was that , which the iews designed to accuse our saviour of before pilate ; or that they needed witnesses for ? common sense , as well as the current of the whole history shews the con●●ary . no , it was to accuse him , that 〈◊〉 owned himself to be the messiah , and ●hereby claim'd a title to be king of the iews . the son of god was so known a name amongst the iews to stand for the messiah ; that having got that from his mouth , they thought they had proof enough of treason against him . this carries with it a clear and easie meaning . but if the son of god be to be taken , as the unmasker would have it , for a declaration of his deity , i desire him to make common , and coherent sence of it . i shall add one consideration more to shew , that the son of god was a form of speech then used amongst the iews to signifie the messiah , from the persons that used it . uiz . iohn the baptist , nathanael , st. peter , st. martha , the sanhedrim , and the centurion , luke xxvii . . here are iews , heathens ; friends , enemies ; men , women ; believers , and unbelievers ; all indifferently use this phrase of the son of god , and apply it to iesus . the question between the unmasker and me is whether it was used by these several persons , as an appellation of the messiah , ( or as the unmasker would have it ) in a quite different sence ; as such an application of divinity to our saviour , that he that shall deny that to be the meaning of it in the minds of these speakers , denies the divinity of iesus christ. for if they did speak it without that meaning , it is plain it was a phrase known to have another meaning ; or else they had talked unintelligible jargon . now i will ask the unmasker , whether he thinks , that the eternal generation , or as the unmasker calls it , filiation of iesus the son of god , was a doctrine that had enter'd into the thoughts of all the persons above-mentioned , even of the roman centurion , and the soldiers that were with him watching jesus ? if he say he does , i suppose he thinks so only for this time , and for this occasion : and then it will lie upon him to give the world convincing reasons for his opinion , that they may think so too : or if he does not think so , he must give up this argument , and allow that this phrase , in these places , does not necessarily import the deity of our saviour , and the doctrine of his eternal generation : and so a man may take it to be an expression standing for the messiah , without being a socinian , any more than he himself is one . there is one place , the unmasker tells us , p. . that confutes all the surmises about the identity of these terms . it is , says he , that famous confession of faith , which the aethiopian e●nuch made when philip told him he might be baptized if he believed . this without doubt was said according to that apprehension which he had of christ , from philip's instructing him ; for it is said , he preached unto him iesus , v. . he had acquainted him that iesus was the christ the anointed of god , and also that he was the son of god , which includes in it that he was god. and accordingly this noble proselyte gives this account of his faith , in order to his being baptiz'd , in order to his being admitted a member of christ's church , i believe that iesus is the son of god ; or you may read it according to the greek , i believe the son of god to be iesus christ. where there are these two distinct propositions . o. that iesus is the christ , the messiah o. that he is not only the messiah , but the son of god. the unmasker is every where steadily the same subtil arguer . whether he has proved , that the son of god , in this confession of the eunuch , signifies , what he would have , we shall examine by and by . this at least is demonstration , that this passage of his overturns his principles ; and reduces his long list of fundamentals to two propositions , the belief whereof is sufficient to make a man a christian. this noble proselyte , says the unmasker , gives this account of his faith in order to his being baptized , in order to being admitted a member of christ's church . and what is that faith according to the unmasker ? he tells you there are in it these two distinct propositions , viz. i believe , o. that jesus is the christ the messias ; o. that he is not only the messias , but the son of god. if this famous confession , containing but these two articles were enough to his being baptized ; if this faith were sufficient to make this noble proselyte a christian ; what is become of all those other articles of the unmasker's system , without the belief whereof , he in other places tells us a man cannot be a christian ? if he had here told us , that philip had not time nor opportunity , during his short stay with the eunuch , to explain to him all the vnmasker's system , and make him understand all his fundamentals ; he had had reason on his side : and he might have urged it as a reason why philip taught him no more . but nevertheless he had , by allowing the eunuch's confession of faith sufficient for his admittance as a member of christ's church , given up his other fundamentals as necessary to be believed to make a man a christian ; even that of the holy trinity : and he has at last reduced his necessary articles to these two , viz. that iesus is the messiah , and that iesus is the son of god. so that after his ridiculous calling mine a lank faith , i desire him to consider , what he will now call his own . mine is next to none , because , as he says , it is but one article . if that reasoning be good , his is not far from none : if consists but in two articles , which is next to one , and very little more remote from none than one is . if any one had but as much wit as the unmasker , and could be but as smart upon the number two , as he has been upon an unit , here were a brave opportunity for him to lay out his parts ; and he might make vehement complaints against one , that has thus cramp'd our faith , corrupted mens minds , depraved the gospel , and abused christianity . but if it should fall out , as i think it will , that the unmasker's two articles should prove to be but one , he has saved another that labour , and he stands painted to himself with his own charcoal . the unmasker would have the son of god , in the confession of the eunuch , to signifie something different from the messiah : and his reason is , because else it would be an absurd tautology . answ. there are many exegetical expressions put together in the scripture , which though they signifie the same thing , yet are not absurd tautologies . the unmasker here inverts the proposition , and would have it to signifie thus . the son of god is iesus the messiah , which is a proposition so different from what the apostles proposed every where else , that he ought to have given a reason , why , when every where else they made the proposition to be of some thing affirm'd of iesus of nazareth , the eunuch should make the affirmation to be of something concerning the son of god : as if the eunuch knew very well what the son of god signified , viz. as the unmasker tells us here , that it included or signified god ; and that philip , ( who we read at samaria preach'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the messiah , i. e. instructed them who the messiah was ) had here taken pains only to instruct him , that this god was iesus the messiah , and to bring him to assent to that proposition . whether this be natural to conceive , i leave to the reader . the tautology , on which the unmasker builds his whole objection , will be quite removed , if we take christ here for a proper name in which way it is used by the evangelists and apostles in other places , and particularly by st. luke ; as act. ii. . iii. . . iv. . xxiv . , &c. in two of these places , it cannot with any good sence be taken otherwise ; for if it be not in act. iii. . and iv. . used as a proper name , we must read those places thus , iesus the messiah of nazareth : and i think it is plain in those others cited , as well as in several other places of the new testament , that the word christ is used as a proper name . we may easily conceive , that long before the acts were writ the name of christ , was grown by a familiar use to denote the person of our saviour , as much as iesus . this is so manifest , that it gave a name to his followers , who as st. luke tells us , xi . . were were called christians ; and that , if chronologists mistake not , twenty years before st. luke writ his history of the apostles ; and this so generally , that agrippa a iew uses it , act. xxvi . . and that christ as the proper name of our saviour was got as far as rome , before st. luke writ the acts , appears out of suetonius , l. . and by that name he is called in tacitus , ann. l. . 't is no wonder then , that st. luke in writing this history , should sometimes set it down alone , sometimes join'd with that of iesus , as a proper name ; which is much easier to conceive he did here , than that philip propos'd more to the eunuch to be believed to make him a christian , than what in other places was propos'd for the conversion of others ; or than what he himself propos'd at samaria . his th . chapter is to prove , that i am a socinian , because i omitted christ's satisfaction . that matter having been answer'd , p. . where it came properly under consideration , i shall only observe here , that the great stress of his argument lies as it did before ; not upon my total omission of it out of my book , but on this , that i have no such thing in the place where the advantages of christ's coming are purposely treated of ; from whence he will have this to be an unavoidable inference , viz. that i was of opinion , that christ came not to satisfie for us . the reason of my omission of it in that place , i told him was because my book was chiefly designed for deists ; and therefore i mention'd only those advantages , which all christians must agree in ; and in omitting of that , comply'd with the apostle's rule , rom. xiv . to this he tells me ●latly , that was not the design of my book . whether the unmasker knows with what design i publish'd it better than i my self , must be left to the reader to judge : for as for his veracity in what he knows , or knows not , he has given so many instances of it , that i may safely referr that to any body . one instance more of it may be found in this very chapter , where he says , i pretend indeed , p. . that in another place of my book , i mention christ's restoring all mankind from the state of death , and restoring them to life , and his laying down his life for another , as our saviour professes he did . these few words this vindicator hath picked up in his book since he wrote it . this is all , through his whole treatise , that he hath drop'd concerning that advantage of christ's incarnation , i. e. christ's satisfaction . answ. but that this is not all that i drop'd through my whole treatise concerning that advantage , may appear by those places above-mentioned , p. . where i say , that the design of christ's coming was to be offered up ; and speak of the work of redemption ; which are expressions taken to imply our saviour's satisfaction : but the unmasker thinking i should have quoted them , if there had been any more , besides those mention'd in my vindication , upon that presumption sticks not boldly to affirm , that there were no more ; and so goes on with the veracity of an unmasker . if affirming would do it , nothing could be wanting in his cause that might be for his purpose . whether he be as good at proving , this consequence ( amongst other propositions which remain upon him to be proved ) will try , viz. l. that if the satisfaction of christ be not mentioned in the place where the advantages of christ's coming are purposely treated of , then i am of opinion , that christ came not to satisfie for us . which is all the argument of his th . chapter . his last chapter , as his first , begins with a commendation of himself . particularly , it boasts his freedom from bigolism , dogmatizing , censoriousness , and vncharitableness . i think he hath drawn himself so well , with his own pen , that i shall need referr the reader only to what he himself has writ in this controversie , for his character . in the next paragraph , p. . he tells me i laugh at orthodoxy . answ. there is nothing that i think deserves a more serious esteem than right opinion ( as the word signifies ) if taken up with the sense of love and truth . but this way of becoming orthodox has always modesty accompanying it , and a fair acknowledgment of fallibility in our selves , as well as a supposition of error in others . on the other side , there is nothing more ridiculous than for any man or company of men to assume the title of orthodoxy to their own set of opinions , as if infallibility were annexed to their systems , and those were to be the standing measure of truth to all the world ; from whence they erect to themselves a power to censure and condemn others for differing at all from the tenets they have pitch'd upon . the consideration of humane frailty ought to check this vanity : but since it does not , but that with a sort of allowance it shews it self in almost all religious societies , the playing the trick round , sufficiently turns it into ridicule . for each society having an equal right to a good opinion of themselves , a man by passing but a river or a hill , loses that orthodoxy in one company which pu●●ed him up with such assurance and insolence in another ; and is there , with equal justice , himself expos'd to the like censures of error and heresie , which he was so forward to lay on others at home . when it shall appear that infallibility is intailed upon one set of men of any denomination , or truth confined to any spot of ground , the name and use of orthodoxy as now it is in fashion every where , will in that one place be reasonable . till then , this ridiculous cant will be a foundation too weak to sustain that usurpation that is raised upon it . 't is not that i do not think every one should be perswaded of the truth of those opinions he professes . 't is that i contend for : and 't is that which i fear the great sticklers for orthodoxy often fail in . for we see generally that numbers of them exactly jump in a whole large collection of doctrines , consisting of abundance of particulars ; as if their notions were by one common stamp printed on their minds , even to the least lineament . this is very hard , if not impossible , to be conceived of those who take up their opinions only from conviction . but how fully soever i am perswaded of the truth of what i hold , i am in common justice to allow the same sincerity to him that differs from me ; and so we are upon equal terms . this perswasion of truth on each side , invests neither of us with a right to censure or condemn the other . i have no more reason to treat him ill for differing from me , than he has to treat me ill for the same cause . pity him i may ; inform him fairly i ought ; but contemn , malign , revile or any otherwise prejudice him for not thinking just as i do , that i ought not . my orthodoxy gives me no more authority over him , than his ( for every one is orthodox to himself ) gives him over me . when the word orthodoxy ( which in effect signifies no more but the opinions of my party ) is made use of as a pretence to domineer ( as ordinarily it is ) it is , and always will be ridiculous . he saith i hate even with a deadly hatred all catechisms and confessions , all systems , and models . i do not remember , that i have once mentioned the word catechism , either in my reasonableness of christianity , or vindication . but he knows i hate them deadly , and i know i do not . and as for systems and models , all that i say of them , in the pages he quotes to prove my hatred of them , is only this , viz. p. . of my vindication some men had rather you should write booty , and cross your own design of removing mens prejudices to christianity , than leave out one title of what they put into their systems . some men will not bear it , that any one should speak of religion , but according to the model that they themselves have made of it . in neither of which places do i speak against systems or models ; but the ill use , that some men make of them . he tells me also in the same place , p. . that i deride mysteries . but for this he hath quoted neither words , nor place : and where he does not do that , i have reason from the frequent liberties he takes to impute to me , what no where appears in my books , to desire the reader to take what he says not to be true . for did he mean fairly , he might , by quoting my words , put all such matters of fact out of doubt ; and not force me so often as he does to demand where it is , as i do now here again , li. where it is that i deride mysteries ? his next words , p. . are very remarkable : they are o how he [ the vindicator ] grins at the spirit of creed making ? p. . vind. the very thoughts of which do so haunt him , so plague and torment him , that he cannot rest till it be conjured down . and here by the way , seeing i have mention'd his rancour against systematick books and writings , i might represent the misery that is coming upon all booksellers if this gentleman and his correspondents go on suc●essfully . here is an effectual plot to undermine stationers-hall ; for all systems and bodies of divinity , philosophy , &c. must be cashier'd : whatever looks like system must not be bought or sold. this will fall heavy on the gentlemen of st. paul 's church-yard , and other places . here the politick unmasker seems to threaten me with the posse of paul's church-yard , because my book might lessen their gain in the sale of theological systems . i remember that demetrius the shrinemaker which brought no small gain to the crafts-men whom he called together , with the workmen of like occupation , and said to this purpose ; sirs , ye know , that by this craft we have our wealth ; moreover ye see , and hear , that this paul hath perswaded , and turned away much people saying , that they be no gods that are made with hands , so that this our craft is in danger to be set at naught . and when they heard these sayings , they were full of wrath , and cried out , saying , great is diana of the ephesians . have you , sir , who are so good at speech-making , as a worthy successor of the silver-smith , regulating your zeal for the truth , and your writing of divinity by the profit it will bring , made a speech to this purpose to the craftsmen , and told them , that i say , articles of faith , and creeds , and systems in religion cannot be made by mens hands or fancies ; but must be just such , and no other , than what god hath given us in the scriptures ? and are they ready to cry out to your content , great is diana of the ephesians ? if you have well warm'd them with your oratory , 't is to be hoped they will heartily join with you , and bestir themselves , and choose you for their champion , to prevent the misery you tell them is coming upon them , in the loss of the sale of systems and bodies of divinity ; for , as for philosophy , which you name too , i think you went a little too far . nothing of that kind , as i remember , hath been so much as mention'd . but however , some sort of orators , when their hands are in , omit nothing true or false , that may move those that they would work upon . is not this a worthy imployment , and becoming a preacher of the gospel , to be a sollicitor for stationers-hall ? and make the gain of the gentlemen of paul's church-yard a consideration , for or against any book writ concerning religion ? this , if it were ever thought on before , no body but an unmasker , who lays all open , was ever so foolish as to publish . but here you have an account of his zeal : the views of gain are to measure the truths of divinity . had his zeal , as he pretends in the next paragraph , no other aims , but the defence of the gospel , 't is probable this controversie would have been managed after another fashion . whether what he says in the next , p. . to excuse his so o●ten pretending to know my heart and thoughts , will satisfie the reader , i shall not trouble my self . by his so often doing it again in his socinianism unmask'd , i see he cannot write without it . and so i leave it to the judgment of the readers , whether he can be allow'd to know other mens thoughts , who in many occasions seems not well to know his own . the railing in the remainder of this chapter i shall pass by , as i have done a great deal of the same strain in his book : only to shew how well he understands or represents my sense , i shall set down my words , as they are in the pages he quotes , and his inferences from them . vindicat. p. . socin . unmask'd , p. . i know not but it may be true , that the antitrinitarians and racovians understand those places as i do : but 't is more than i know , that they do so . i took not my sence of those texts from those writers , but from the scripture it self , giving light to its own meaning by one place compared with another . what in this way appears to me its true meaning , i shall not decline ; because i am told that it is so understood by the racovians , whom i never yet read ; nor embrace the contrary , though the generality of divines i more converse with , should declare for it . if the sence wherein i understand those texts be a mistake , i shall be beholding to you , if you will set me right . but they are not popular authorities , or frightful names whereby i judge of truth or falshood . the professed divines of england , you must know , are but a pitiful sort of folks with this great racovian rabbi . he tells us plainly , that he is not mindful of what the generality of divines declare for , p. . he labours so concernedly to ingratiate himself with the mobb , the multitude ( which he so often talks of ) that he hath no regard to these . the generality of the rabble are more considerable with him , than the generality of divines . he tells me here of the generality of divines . if he had said of the church of england , i could have understood him . but he says , the professed divines of england ; and there being several sorts of divines in england , who , i think , do not every where agree in their interpretations of scripture ; which of them is it i must have regard to , where they differ ? if he cannot tell me that , he complains here of me for a fault , which he himself knows not how to mend . vindicat. p. . socin . unmask'd , p. . the list of materials for his creed , for the articles are not yet formed , mr. edwards closes , p. . with these words , these are the matters of faith contain'd in the epistles , and they are essential and integral parts of the gospel it self . what just these ? neither more nor less ? l. . if you are sure of it , pray let us have them speedily , for the reconciling of differences in the christian church , which has been so cruelly torn about the articles of the christian faith , to the great reproach of christian charity , and scandal of our true religion . this author , as demure and grave as he would sometimes seem to be , can scoff at the matters of faith contain'd in the apostles epistles , p. . l. , &c. does the vindicator here scoff at the matters of faith contain'd in the epistles ? or shew the vain pretences of the unmasker ; who undertakes to give us out of the epistles a collection of fundamentals , without being able to say whether those he sets down be all or no ? vindicat. p. . socin . unmask'd , p. . i hope you do not think how contemptibly soever you speak of the venerable mob , as you are pleas'd to dignifie them , p. . that the bulk of mankind , or in your phrase , the rabble are not concerned in religion , or ought not to understand it in order to their salvation . i remember the pharisees treated the common people with contempt , and said , have any of the rulers or of the pharisees believed in him ? but this people who knoweth not the law are cursed . but yet these , who in the censure of the pharisees were cursed , were some of the poor , or , if you please to have it so , the mob , to whom the gospel was preach'd by our saviour , as he tells iohns disciples , mat. xi . . to coakse the mob , he prophanely brings in that place of scripture . have any of the rulers believed in him ? where the prophaneness of this is , i do not see ; unless some unknown sacredness of the unmasker's person make it prophaneness to shew , that he like the pharisees of old , has a great contempt for the common people , i. e. the far greater part of mankind ; as if they and their salvation were below the regard of this elevated rabbi . but this of prophaneness may be well born from him , since in the next words my mentioning another part of his carriage is no less than irreligion . vindicat. p. . socin . unmask'd p. . he prefers what i say to him my self to what is offer'd to him from the word of god , and makes me this complement , that i begin to mend about the close , i. e. when i leave off quoting of scripture , and the dull work was done of going through the history of the evangelists and the acts , which he computes , p. . to take up three quarters of my book . ridiculously and irreligiously he pretends , that i prefer what he saith to me , to what is offer'd to me from the word of god , p. . the matter of fact is as i relate it , and so is beyond pretence , and for this i refer the reader to the . and . pages of his thoughts concerning the causes of atheism . but had i mistaken , i know not how he could have call'd it irreligiously . make the worst of it that can be , how comes it to be irreligious ? what is there divine in an vnmasker ; that one cannot pretend ( true or false ) that he prefers what i say , to what is o●●er'd him from the word of god , without doing it irreligiously ? does the very assuming the power to de●ine articles , and determine who are , and who are not christians , by a creed not yet made , erect an unmasker presently into god's throne , and bestow on him the title of dominus deusque noster , whereby offences against him come to be irreligious acts ? i have misrepresented his meaning ; let it be so : where is the irreligion of it ? thus it is : the power of making a religion for others ( and those that make creeds do that ) being once got into any one's fancy , must at last make all oppositions to those creeds and creed-maker's irreligion . thus we see in process of time it did in the church of rome : but it was in length of time , and by gentle degrees . the unmasker , it seems , cannot stay , is in hast , and at one jump leaps into the chair . he has given us yet but a piece of his creed , and yet that is enough to set him above the state of humane mistakes or frailties , and to mention any such thing in him , is to do irreligiously . we may further see , says the unmasker , p. . how counterfeit the vindicator's gravity is , whil'st he condemns frothy and light discourses , p. . vindic. and yet in many pages together , most irreverently treats a great part of the apostolical writings , and throws aside the main articles of religion as unnecessary . answ. in my vindic. p. . you may remember these words , i require you to publish to the world those passages which shew my contempt of the epistles . why do you not ( especially having been so called upon to do it ) set down those words , wherein i most irreverently treat a great part of the apostolical writings ? at least why do you not quote those many pages wherein i do it ? this looks a little suspiciously , that you cannot : and the more , because you have in this very page not been sparing to quote places which you thought to your purpose . i must take leave therefore ( if it may be done without irreligion ) to assure the reader , that this is another of your many mistakes in matters of fact , for which you have not so much as the excuse of inadvertency : for as he sees , you have been minded of it before . but an vnmasker , say what you will to him , will be an unmasker still . he closes what he has to say to me in his socinianism unmask'd , as if he were in the pulpit , with an use of exhortation . the false insinuations , it is filled with , makes the conclusion of a piece with the introduction . as he sets out so he ends , and therein shews wherein he places his strength . a custom of making bold with truth , is so seldom curable in a grown man , and the unmasker shews so little sence of shame , where it is charged upon him , beyond a possibility of clearing himself , that no body is to trouble themselves any farther about that part of his established character . letting therefore that alone to nature and custom , two sure guides , i shall only intreat him , to prevent his taking railing for argument , ( which i fear he too often does ) that upon his entrance every where upon any new argument , he would set it down in syllogism , and when he has done that ( that i may know what is to be answered ) let him then give vent as he pleases , to his noble vein of wit and oratory . the lifting a man's self up in his own opinion , has had the credit in former ages to be thought the lowest degradation that humane nature could well sink it self to . hence says the wise man , prov. xxvi . . answer a fool according to his folly , lest he be wise in his own conceit . hereby shewing , that self-conceitedness is a degree beneath ordinary folly. and therefore he there provides a fence against it , to keep even fools from sinking yet lower , by falling into it . whether what was not so in solomon's days , be now , by length of time , in ours , grown into a mark of wisdom and parts , and an evidence of great performances ; i shall not enquire . mr. edwards — who goes beyond all that ever i yet met with in the commendation of his own , best knows why he so extols what he has done in this controversie . for fear the praises he has not been sparing of in his so●inianism unmask'd , should not sufficiently trumpet out his worth , or might be forgotten ; he in a new piece entituled , the socinian creed , proclaims again his mighty deeds , and the victory he has established to himself by them , in these words ; but he and his friends ( the one-article-men ) seem to have made satisfaction by their profound silence lately , whereby they acknowledge to the world , that they have nothing to say in reply to what i laid to their charge , and fully proved against them , &c. socinian creed , p. . this fresh testimony of no ordinary conceit , which mr. edwards hath of the excellency and strength of his reasoning in his socinianism unmask'd , i leave with him and his friends to be considered of at their leisure : and if they think i have mis-applied the term of conceitedness , to so wise , understanding , and every way accomplished a disputant ( if we may believe himself ) i will teach them a way how he , or any body else , may fully convince me of it . there remains on his score marked in this reply of mine , several propositions to be proved by him . if he can but find arguments to prove them that will bear the setting down in form , and will so publish them , i will allow my self to be mistaken . nay , which is more , if he or any body in the . pages of his socinianism unmasked , can find but ten arguments that will bear the test of syllogism , the true touchstone of right arguing , i will grant that that treatise deserves all those commendations he has bestowed upon it ; though it be made up more of his own panegyrick , than a confutation of me . in his socinian creed ( for a creed-maker he will be ; and whether he has been as lucky for the socinians as for the orthodox , i know not ) p. . he begins with me , and that with the same conquering hand and skill which can never fail of victory ; if a man has but wit enough to know what proposition he is able to confute , and then make that his adversary's tenet . but the repetitions of his old song concerning one article , the epistles , &c. which occur here again , i shall only set down , that none of these excellent things may be lost , whereby this accute and unanswerable writer has so well deserved his own commendations , viz. that i say there is but one single article of the christian truth necessary to be believed and assented to by us , p. . that i slight the christian principles , curtail the articles of our faith , and ravish christianity it self from him , p. . and that i turn the epistles of the apostle into waste paper , p. , &c. these , and the like slanders , i have already given an answer to in my reply to his former book . only one new one here i cannot pass over in silence ; because of the remarkable prophaneness which seems to me to be in it , which , i think , deserves publick notice . in my reasonableness of christianity , i have laid together those passages of our saviour's life , which seemed to me most eminently to shew his wisdom , in that conduct of himself , with that reserve and caution which was necessary to preserve him , and carry him through the appointed time of his ministry . some have thought i had herein done considerable service to the christian religion , by removing those objections which some were apt to make from our saviour's carriage , not rightly understood . this creed-maker tells me , p. . that i make our saviour a coward : a word not to be applied to the saviour of the world by a pious or discreet christian upon any pretence , without great necessity and sure grounds . if he had set down my words , and quoted the page ( which was the least could have been done to excuse such a phrase ) we should then have seen which of us two this impious and irreligious epithete given to the holy iesus , has for its author . in the mean time , i leave it with him , to be accounted for by his piety , to those , who by his example shall be incouraged to entertain so vile a thought , or use so prophane an expression of the captain of our salvation , who freely gave himself up to death for us . he also says in the same p. . that i every where strike at systems , the design of which is to establish one of my own , or to foster scepticism , by beating down all others . for clear reason or good sence , i do not think our creed-maker ever had his fellow . in the immediate preceding words of the same sentence , he charges me with a great antipathy against systems ; and before he comes to the end of it , finds out my design to be the establishing one of my own . so that this my antipathy against systems , makes me in love with one . my design , he says , is to establish a system of my own , or to foster scepticism in beating down all others . let my book , if he pleases , be my system of christianity . now is it in me any more fostering scepticism , to say my system is true and others not , than it is in the creed-maker to say so of all other systems but his own ? for , i hope , he does not allow any system of christianity to be true , that differs from his any more than i do . but i have spoke against all systems . answ. and always shall , so far as they are set up by particular men or parties , as the just measure of every man's faith , wherein every thing that is contained , is required and imposed to be believed to make a man a christian : such an opinion and use of systems i shall always be against ; till the creed-maker shall tell me amongst the variety of them which alone is to be received and rested in , in the absence of his creed ; which is not yet finished , and , i fear , will not as long as i live . that every man should receive from others , or make to himself such a system of christianity as he found most conformable to the word of god , according to the best of his understanding , is what i never spake against , but think it every one's duty to labour for , and to take all opportunities as long as he lives , by studying the scriptures every day , to perfect . but this , i fear , will not go easily down with our author ; for then he cannot be a creed-maker for others . a thing he shews himself very forward to , how able to perform it we shall see when his creed is made . in the mean time , talking loudly and at random about fundamentals , without knowing what is so , may stand him in some stead . this being all that is new , which i think my self concerned in , in this socinian creed , i pass on to his postscript . in the first page whereof , i find these words , i found that the manager of the reasonableness of christianity , had prevailed with a gentleman to make a sermon upon my refutation of that treatise , and the vindication of it . such a piece of impertinency as this , might have been born from a fair adversary . but the sample mr. edwards has given of himself in his socinianism unmask'd , perswades me this ought to be bound up with what he says of me in his introduction to that book in these words : among others , they thought and made choice of a gentleman , who they knew would be extraordinary useful to them . and he it is probable was as forward to be made use of by them , and presently accepted of the office that was assigned him ; and more there to the same purpose . all which , i know to be utterly false . 't is pity that one who relies so entirely upon it , should have no better an invention . the socinians set the author of the reasonableness of christianity , &c. on work to write that book , by which discovery , the world being ( as mr. edwards says ) let into the project , that book is confounded , baffled , blown off , and by this skilful artifice there is an end of it . mr. bold preaches and publishes a sermon without this irrefragable gentleman's good leave and liking : what now must be done to discredit it and keep it from being read ? why , mr. bold too , was set on work by the manager of the reasonableness of christianity , &c. in your whole store-house of stratagems , you that are so great a conquerour , have you but this one way to destroy a book which you set your mightiness against , but to tell the world it was a jobb of journey-work for some body you do not like ? some other would have done better in this new case , had your happy invention been ready with it : for you are not so bashful or reserved , but that you may be allowed to be as great a wit as he who professed himself ready at any time to say a good or a new thing if he could but think of it . but in good earnest , sir , if one should ask you , do you think no books contain truth in them which were undertaken by the procuration of a bookseller ? i desire you to be a little tender in the point , not knowing how far it may reach . ay , but such booksellers live not at the lower end of pater-noster-row , but in paul's church-yard , and are the managers of other-guess books , than the reasonableness of christianity . and therefore you very rightly subjoin , indeed it was a great master-piece of procuration , and we can't but think that man must speak truth , and defend it very impartially and substantially , who is thus brought on to undertake the cause . and so mr. bold's sermon is found to have neither truth nor sence in it , because it was printed by a bookseller at the lower end of pater-noster-row ; for that , i dare say , is all you know of the matter . but that is hint enough for a happy diviner to be sure of the rest , and with confidence to report that for certain matter of fact , which had never any being but in the forecasting side of his politick brain . but whatever were the reason that moved mr. b — to preach that sermon , of which i know nothing ; this i am sure , it shews only the weakness and malice ( i will not say , and ill breeding , for that concerns not one of mr. edward's pitch ) of any one who excepts against it , to take notice of any thing more than what the author has published . therein alone consists the errour , if there be any ; and that alone those meddle with , who write for the sake of truth . but poor cavillers have other purposes , and therefore must use other shifts , and make a bustle about something besides the argument to prejudice and beguile unwary readers . the only exception the creed-maker makes to mr. bold's sermon , is the contradiction he imputes to him , in saying , that there is but one point or article necessary to be believed for the making a man a christian : and that there are many points besides this , which jesus christ hath taught and revealed , which every sincere christian is indispensibly obliged to endeavour to understand : and , that there are particular points and articles , which being known to be revealed by christ , christians must indispensibly assent to . and where now is there any thing like a contradiction in this ? let it be granted for example , that the creed-maker's set of articles ( let their number be what they will when he has sound them all out ) are necessary to be believed , for the making a man a christian. is there any contradiction in it to say , there are many points besides these , which jesus christ hath taught and revealed , which every sincere christian is indispensibly obliged to endeavour to understand ? if this be not so ; it is but for any one to be perfect in mr. edward's creed , and then he may lay by the bible , and from thenceforth he is absolutely dispensed with , from studying or understanding any thing more of the scripture . but mr. edwards's supremacy , is not yet so far established that he will dare to say , that christians are not obliged to endeavour to understand any other points revealed in the scripture , but what are contained in his creed . he cannot yet well discard all the rest of the scripture ; because he has yet need of it for the compleating of his creed , which is like to secure the bible to us for some time yet . for i will be answerable for it , he will not be quickly able to resolve what texts of the scripture do , and what do not contain points necessary to be believed . so that i am apt to imagine , that the creed-maker , upon second thoughts , will allow that saying , there is but one , or there are but twelve , or there are but as many as he shall set down ( when he has resolved which they shall be ) necessary to the making a man a christian ; and the saying , there are other points besides contained in the scripture , which every sincere christian is indispensibly obliged to endeavour to understand , and must believe when he knows them to be revealed by jesus christ ; are two propositions that may consist together without a contradiction . every christian is to partake of that bread and that cup which is the communion of the body and blood of christ. and is not every sincere christian indispensibly obliged to endeavour to understand these words of our saviour's institutions , this is my body , and this is my blood ? and if upon his serious endeavour to do it , he does understand them in a literal sence , that christ meant that that was really his body and blood , and nothing else ; must he not necessarily believe that the bread and wine in the lord's supper , is changed really into his body and blood , though he doth not know how ? or , if having his mind set otherwise , he understands the bread and wine to be really the body and blood of christ ; without ceasing to be true bread and wine ; or else , if he understands them , that the body and blood of christ are verily and indeed given and received in the sacrament , in a spiritual manner ; or lastly , if he understands our saviour to mean by those words , only the bread and wine to be a representation of his body and blood ; in which was soever of these four , a christian understands these words of our saviour to be meant by him , is he not obliged in that sence to believe them to be true , and assent to them ? or can he be a christian , and understand these words to be meant by our saviour , in one sence , and deny his assent to them as true , in that sence ? would not this be to deny our saviour's veracity , and consequently his being the messiah sent from god ? and yet this is put upon a christian where he understands the scripture in one sence , and is required to believe it in another . from all which it is evident , that to say there is one , or any number of articles necessary to be known and believed to make a man a christian , and that there are others contained in the scripture , which a man is obliged to endeavour to understand , and obliged also to assent to as he does understand them , is no contradiction . to believe jesus to be the messiah , and to take him to be his lord and king , let us suppose to be that only which is necessary to make a man a christian : may it not yet be necessary for him , being a christian , to study the doctrine and law of this his lord and king , and believe that all that he delivered is true ? is there any contradiction in holding of this ? but this creed-maker , to make sure work , and not to sail of a contradiction in mr. bold's words , misrepeats them , p. . and quite contrary both to what they are in the sermon , and what they are as set down by the creed-maker himself , in the immediately preceding page ; mr. bold says , there are other points that jesus christ hath taught and revealed , which every sincere christian is indispensibly obliged to understand , and which being known to be revealed by christ , he must indispensibly assent to . from which , the creed-maker argues thus , p. . now if there be other points and particular articles , and those many , which a sincere christian is obliged , and that necessarily and indispensibly to understand , believe , and assent to , then this writer hath in effect yielded to that proposition i maintained , viz. that the belief of one article is not sufficient to make a man a christian , and consequently he runs counter to the proposition he had laid down . is there no difference , i beseech you , between being indispensibly obliged to endeavour to understand , and being indispensibly obliged to understand any point ? t is the first of these , mr. bold says , and 't is the latter of these you argue from , and so conclude nothing against him ; nor can you to your purpose . for till mr. bold says ( which he is far from saying ) that every sincere christian is necessarily and indispensibly obliged to understand all those texts of scripture , from whence you shall have drawn your necessary articles ( when you have perfected your creed ) in the same sence that you do , you can conclude nothing against what he hath said concerning that one article , or any thing that looks like running counter to it . for it may be enough to constitute a man a christian , and one of christ's subjects , to take iesus to be the messiah , his appointed king , and yet without a contradiction , so that it may be his indispensible duty as a subject of that kingdom , to endeavour to understand all the dictates of his soveraign , and to assent to the truth of them , as far as he understands them . but that which the good creed-maker aims at , without which , all his necessary articles fall , is that it should be granted him , that every sincere christian was necessarily and indispensibly obliged to understand all those parts of divine revelation , from whence he pretends to draw his articles in their true meaning , i. e. just as he does . but his infallibility is not yet so established , but that there will need some proof of that proposition . and when he has proved that every sincere christian is necessarily and indispensibly obliged to understand those texts in their true meaning , and that his interpretation of them is that true meaning ; i shall then ask him , whether every sincere christian is not as necessarily and indispensibly obliged to understand other texts of scripture , in their true meaning , though they have no place in his system ? for example , to make use of the instance above-mentioned , is not every sincere christian necessarily and indispensibly obliged to endeavour to understand these words of our saviour ; this is my body , and this is my blood , that he may know what he receives in the sacraments ? does he cease to be a christian , who happens not to understand them just as the creed-maker does ? or may not the old gentleman at rome ( who has somewhat the ancienter title to infallibility ) make transubstantiation a fundamental article necessarily to be believed , there , as well as the creed-maker here makes his sence of any disputed text of scripture a fundamental article necessary to be believed ? let us suppose mr. bold had said that instead of one point , the right knowledge of the creed-makers one hundred points ( when he has resolved on them ) doth constitute and make a person a christian ; yet there are many other points jesus christ hath taught and revealed which every sincere christian is indispensibly obliged to endeavour to understand , and to make a due use of : for this i think the creed-maker will not deny . from whence , in the creed-maker's words , i will thus argue . now if there be other points and particular articles , and those many , which a sincere christian is obliged , and that necessarily and indispensibly , to understand and believe , and assent to , then this writer doth in effect yield to that proposition which i maintained , viz. that the belief of those one hundred articles is not sufficient to make a man a christian. for this is that which i maintain ; that upon this ground , the belief of the articles which he has set down in his list , are not sufficient to make a man a christian ; and that upon mr. bold's reason , which the creed-maker insists on against one article , viz. because there are many other points jesus christ hath taught and revealed , which every sincere christian is as necessarily and indispensibly obliged to endeavour to understand and make a due use of . but this creed-maker is cautious , beyond any of his predecessors : he will not be so caught by his own argument ; and therefore is very shy to give you the precise articles that every sincere christian is necessarily and indispensibly obliged to understand , and give his assent to . something he is sure there is that he is indispensibly obliged to understand and assent to , to make him a christian ; but what that is , he cannot yet tell . so that whether he be a christian or no , he does not know , and what other people will think of him , from his treating of the serious things of christianity , in so trifling and scandalous a way , must be left to them . in the next paragraph , p. . the creed-maker tells us , mr. bold goes on to confute himself , in saying , a true christian must assent unto this that christ jesus is god. but this is just such another confutation of himself as the before-mentioned , i. e. as much as a falshood substituted by another man , can be a confutation of a man's self , who has spoken truth all of a piece . for the creed-maker , according to his sure way of baffling his opponents , so as to leave them nothing to answer , hath here , as he did before , changed mr. bold's words , which in the . p. quoted by the creed-maker stand thus ; when a true christian understands that christ jesus hath taught that he is a god , he must assent unto it . which is true and conformable to what he had said before ; that every sincere christian must endeavour to understand the points taught and revealed by jesus christ , which being known to be revealed by him he must assent unto . the like piece of honesty the creed-maker shews in the next paragraph , p. . where he charges mr. bold with saying that a true christian is as much obliged to believe that the holy spirit is god , as to believe that iesus is the christ , p. . in which place , mr. bold's words are ; when a true christian understands that christ jesus hath given this account of the holy spirit , viz , that he is god ; he is as much obliged to believe it , as he is to believe that iesus is the christ. which is an uncontestable truth , but such an one as the creed-maker himself saw would do him no service , and therefore he mingles it , and leaves out half to make it serve his turn . but he that should give a testimony in the slight affairs of men , and their temporal concerns , before a court of judicature , as the creed-maker does here , and almost every where , in the great affairs of religion , and the everlasting concern of souls , before all mankind , would lose his ears for it . what therefore this worthy gentleman alledges out of mr. bold , as a contradiction to himself , being only the creed-maker's contradiction to truth and clear matter of fact , needs no other answer . the rest of what he calls reflections on mr. bold's sermon , being nothing but either rude and mis-becoming language of him ; or pitiful childish application to him , to change his perswasion at the creed-maker's intreaty , and give up the truth he hath owned , in courtesie to this doubty combatant , shews the ability of the man. leave off begging the question , and superciliously presuming that you are in the right , and instead of that , shew it by argument ; and i dare answer for mr. bold , you will have him , and i promise you with him one convert more . but arguing is not , it seems , this notable disputant's way . if boasting of himself , and contemning others , false quotations , and feigned matters of fact , which the reader neither can know , nor is the question concerned in if he did know , will not do , there is an end of him ; he has shewn his excellency in scurrilous declamation , and there you have the whole of this unanswerable writer . and for this , i appeal to his own writings in this controversie , if any judicious reader can have the patience to look them over . in the beginning of his reflections on mr. bold's sermon , he confidently tells the world , that he had found that the manager of the reasonableness of christianity , had prevailed on mr. bold to preach a sermon upon his reflections , &c. and adds , and we cannot but think , that that man must speak the truth , and defend it very impartially and substantially , who is thus brought on to undertake the cause . and at the latter end , he addresses himself to mr. bold , as one that is drawn off to be an under journey-man worker in socinianism . in his gracious allowance , mr. bold is seemingly a man of some relish of religion and piety , p. . he is forced also to own him to be a man of sobriety and temper , p. . a very good rise , to give him out to the world , in the very next words , as a man of a profligate conscience : for so he must be , who can be drawn off to preach or write for socinianism , when he thinks it a most dangerous errour , who can dissemble with himself , and choak his inward perswasions ( as the creed-maker insinuates that mr. bold does in the same address to him , p. . ) and write contrary to his light. had the creed maker had reason to think in earnest that mr. bold was going off to socinianism , he might have reasoned with him fairly , as with a man running into dangerous errour : or if he had certainly known that he was by any by-ends prevailed on to undertake a cause contrary to his conscience , he might have some reason to tell the world as he does , p. . that we cannot think he should speak truth , who is thus brought to undertake the cause . if he does not certainly know that mr. bold was thus brought to undertake the cause , he could not have shewn a more villainous and unchristian mind than in publishing such a character of a minister of the gospel , and a worthy man , upon no other grounds , but because it ▪ might be subservient to his ends . he is engaged in a controversie that by argument he cannot maintain ; nor knew any other way from the beginning , to attack the book he pretends to write against ; but by crying out socinianism ; a name he knows in great disgrace with all other sects of christians , and therefore sufficient to deterr all those who approve , and condemn books by hearsay , without examining their truth themselves , from perusing a treatise to which he could affix that imputation . mr. bold's name ( who is publickly known to be no socinian ) he foresees will wipe off that false imputation , with a great many of those who are led by names more than things . this seems exceedingly to trouble him , and he labours might and main , to get mr. bold to quit a book as socinian , which mr. bold knows is not socinian ; because he has read and considered it . but though our creed-maker be mightily concerned that mr. b — d should not appear in the defence of it ▪ yet this concern cannot raise him one jot above that honesty , skill and good breeding , which appears towards others . he manages this matter with mr. b — d , as he has done the rest of the controversie , just in the same strain of invention , civility , wit and good sence . he tells him , besides what i have above set down , that he is drawn off to debase himself and the post , i. e. the ministry , he is in , p. . that he hath said very ill things to the lessening and impairing , yea , to the defaming of that knowledge and belief of our saviour , and of the articles of christianity , which are necessarily required of us , p. . that the devout and pious ( whereby he means himself , for one and none is his own beloved wit and argument ) observing that mr. bold is come to the necessity of but one article of faith , they expect that he may in time hold that none is necessary , p. . that if he writes again in the same strain , be will write rather like a turkish spy , than a christian preacher ; that he is a backslider , and sailing to racovia with a side wind : than which , what can there be more scurrilous or more malicious ? and yet at the same time , that he outrages him thus , beyond not only what christian charity , but common civility would allow in an ingenuous adversary , he makes some awkward attempts , to sooth him , with some ill timed commendations ; and would have his under-valuing mr. bold's animadversions , pass for a complement to him : because he , for that reason , pretends not to believe so crude and shallow a thing ( as he is pleased to call it ) to be his . a notable contrivance to gain the greater liberty of railing at him under another name , when mr. b — d's it seems is too well known to serve him so well to that purpose . besides it is of good use to fill up three or four pages of his reflections ; a great convenience to a writer , who knows all the ways of baffling his opponents but argument , and who always makes a great deal of stir about matters foreign to his subject , which whether they are granted or denied , make nothing at all to the truth of the question on either side . for what is it to the shallowness or depth of the animadversions , who writ them ? or to the truth or falshood of mr. b — d's defence of the reasonableness of christianity whether a lay-man or a church-man ; a socinian , or one of the church of england answer'd the creed-maker as well as he ? yet this is urged as a matter of great weight . but yet in reality it amounts to no more but this , that a man of any denomination , who wishes well to the peace of christianity , and has observed the horrible effects the christian religion has felt from the impositions of men in matters of faith , may have reason to defend a book , wherein the simplicity of the gospel , and the doctrine proposed by our saviour and his apostles , for the conversion of unbelievers , is made out , though there be not one word of the distinguishing tenents of his sect in it . but that all those , who under any name , are for imposing their own orthodoxy , as necessary to be believed , and persecuting those who dissent from them , should be all against it , is not perhaps very strange . one thing more i must observe of the creed-maker on this occasion : in his socinian creed , ch. vi. the author of the reasonableness of christianity , &c. and his book , must be judged of by the characters and writings of those , who entertain or commend his notions . a professed unitarian has defended it ; therefore he is a socinian . the author of a letter to the deists , speaks well of it , therefore he is a deist . another as an abettor of the reasonableness of christianity , he mentions , p. . whose letters i have never seen : and his opinions too are , i suppose , set down there as belonging to me . whatever is bad in the tenets or writings of these men infects me . but the mischief is , mr. bold's orthodoxy will do me no good : but because he has defended my book against mr. edwards , all my faults are become his , and he has a mighty load of accusations laid upon him . thus contrary causes serve so good a natured , so charitable and candid a writer as the creed-maker , to the same purpose of censure and railing . but i shall desire him to figure to himself the loveliness of that creature which turns every thing into venom . what others are , or hold , who have expressed favourable thoughts of my book , i think my self not concerned in . what opinions others have published , make those in my book neither true nor false ; and he that for the sake of truth would confute the errors in it , should shew their falshood and weakness as they are there : but they who write for other ends than truth , are always busie with other matters , and where they can do nothing by reason and argument , hope to prevail with some , by borrowed prejudices and party . taking therefore the animadversions , as well as the sermon , to be his whose name they bear , i shall leave to mr. b — d , himself to take what notice he thinks fit of the little sence as well as great impudence of putting his name in print to what is not his ; or taking it away from what he hath set it to ; whether it belongs to his bookseller or answerer . onely i cannot pass by the palpable falsifying of mr. b — d's words , in the beginning of his epistle to the reader , without mention . mr. b — d's words are , whereby i came to be furnished with a truer and more just notion of the main design of that treatise and the good creed-maker set them down thus , the main design of my own treatise or sermon : a sure way for such a champion for truth to secure to himself the laurel or the whetstone . this irresistible disputant ( who silences all that come in his way , so that those that would cannot answer him ) to make good the mighty encomiums he has given himself , ought ( one would think ) to clear all as he goes , and leave nothing by the way unanswered , for fear he should fall into the number of those poor baffled wretches whom he with so much scorn reproaches , that they would answer if they could . mr. b — d begins his animadversions with this remark , that our creed-maker had said , that i give it over and over again in these formal words , viz. that nothing is required to be believed by any christian man but this , that iesus is the messiah . to which mr. b — d replies , p. . in these words , though i have read over the reasonableness of christianity , &c. with some attention , i have not observed those formal words in any part of that book , nor any words that are capable of that construction ; provided they be consider'd with the relation they have to , and the manifest dependance they have on what goes before , or follows after them . but to this mr. edwards answers not . whether it was because he would not , or because he could not , let the reader judge . but this is down upon his score already , and it is expected he should answer to it , or else confess that he cannot . and that there may be a fair decision of this dispute . i expect the same usage from him , that he should set down any proposition of his , i have not answer'd to , and call on me for an answer , if i can . and if i cannot , i promise him to own it in print . the creed-maker had said , that it is most evident to any thinking and considerate person , that i purposely omit the epistolary writings of the apostles , because they are fraught with other fundamental doctrines , besides that which i mention ▪ to this mr. b — d answers , p. . that if by fundamental articles , mr. edwards means here , all the propositions delivered in the epistles , concerning just those particular heads he [ mr. edwards ] had there mentioned , it lies upon him to prove , that jesus christ hath made it necessary , that every person must have an explicit knowledge and belief of all those , before he can be a christian. but to this mr. edwards answers not . and yet without an answer to it , all his talk about fundamentals , and those which he pretended to set down in that place , under the name of fundamentals , will signifie nothing in the present case ; wherein , by fundamentals , were meant such propositions which every person must necessarily have an explicit knowledge and belief of , before he can be a christian. mr. b — d , in the same place , p. , and . very truly and pertinently adds , that it did not pertain to [ my ] undertaking to enquire what doctrines either in the epistles , or the evangelists and the acts , were of greatest moment to be understood by them who are christians , but what was necessary to be known and believed to a person 's being a christian. for there are many important doctrines , both in the gospels and in the acts , besides this , that iesus is the messiah . but how many soever the doctrines be , which are taught in the epistles , if there be no doctrine besides this , that iesus is the messiah , taught there as necessary to be believed to make a man a christian , all the doctrines taught there will not make any thing against what this author has asserted , nor against the method he hath observed ; especially , considering we have an account in the acts of the apostles , of what those persons by whom the epistles were writ , did teach as necessary to be believed to peoples being christians . this , and what mr. b — d subjoins ▪ that it was not my design to give an abstract of any of the inspired books , is so true , and has so clear reason in it , that any but this writer , would have thought himself concerned to have answered something to it . but to this mr. edwards answers not . it not being it seems a creed-maker's business to convince mens understanding by reason , but to impose on their belief by authority , or where that is wanting , by falshoods and bauling . and to such mr. bold observes well , p. . that if i had given the like account of the epistles , that would have been as little satisfactory as what i have done already , to those who are resolved not to distinguish betwixt what is necessary to be believed to make a man a christian , and those articles which are to be believed by those who are christians , as they can attain to know , that christ hath taught them . this distinction the creed-maker , no where that i remember , takes any notice of ; unless it be p. . where he has something relating hereunto , which we shall consider when we come to that place . i shall now go on to shew what mr. bold has said , to what he answers not . mr. bold farther tells him , p. . that if he will prove any thing in opposition to the reasonableness of christianity , &c. it must be this ; that jesus christ and his apostles have taught , that the belief of some one article , or certain number of articles distinct from this , that iesus is the messiah , either as exclusive of , or in conjunction with the belief of this article , doth constitute and make a person a christian : but that the belief of this , that jesus is the messias alone , doth not make a man a christian but to this mr. edwards irresragably answers nothing . mr. bold also , p. . charges him with his falsly accusing me in these words : he pretends to contend for one single article , with the exclusion of all the rest , for this reason ; because all men ought to understand their religion . and again where he says i aim at this , viz. that we must not have any point of doctrine in our religion , that the mob doth not at the very first naming of it , perfectly understand and agree to , mr. bold has quoted my express words to the contrary . but to this , this answerable gentleman answers nothing . but if he be such a mighty disputant , that nothing can stand in his way ; i shall expect his direct answer to it , among those other propositions which i have set down to his score , and i require him to prove if he can . the creed-maker spends five pages of his reflections in a great stir who is the author of those animadversions he is reflecting on . to which , i tell him , it matters not to a lover of truth , or a confuter of errours , who was the author ; but what they contain . he , who makes such a deal of doe about that which is nothing to the question , shews he has but little mind to the argument ; that his hopes are more in the recommendation of names and prejudice of parties , than in the strength of his reasons and the goodness of his cause . a lover of truth follows that , whoever be for or against it ; and can suffer himself to pass by no argument of his adversary , without taking notice of it either in allowing its force , or giving it a fair answer . were the creed-maker capable of giving such an evidence as this , of his love of truth , he would not have passed over the twenty first pages of mr. bold's animadversions in silence . the falshoods that are therein charged upon him would have required an answer of him , if he could have given any : and i tell him he must give an answer , or confess the falshoods . in his . p. he comes to take notice of these words of mr. bold , in the . page of his animadversions , viz. that a convert to christianity or a christian , must necessarily believe as many articles as he shall attain to know that christ jesus hath taught . which , says the creed-maker , wholly invalidates what he had said before in these words , viz. that iesus christ , and his apostles , did not teach any thing as necessary to be believed to make a man a christian , but only this one proposition . that iesus of nazareth was the messiah . the reason he 〈◊〉 to shew , that the former of these propositions , ( in mr. bold ) invalidates the latter , and that the animadverter contradicts himself , stands thus : for , says he , if a christian must give assent to all the articles taught by our saviour in the gospel , and that necessarily ; then all those propositions reckon'd up in my late discourse , being taught by christ or his apostles , are necessary to be believed . answ. and what , i beseech you , becomes of the rest of the propositions taught by christ or his apostles , which you have not reckon'd up in your late discourse ; are not they necessary to be believed , if a christian must give an assent to all the articles taught by our saviour and his apostles ? sir , if you will argue right from that antecedent , it must stand thus : if a christian must give an assent to all the articles taught by our saviour and his apostles , and that necessarily ; then all the propositions in the new testament , taught by christ or his apostles , are necessarily to be believed . this consequence i grant to be true , and necessarily to follow from that antecedent , and pra● 〈◊〉 your best of it : but withal reme●●ber , that it puts an utter end to your select number of fundamentals , and makes all the truths delivered ▪ in the new testament necessary to be explicitly believed by every christian . but sir , i must take notice to you , that if it be uncertain whether he that writ the animadversions , be the same person that preached the sermon , yet it is very visible that 't is the very same person that reflects on both ; because he here again uses the same trick in answering in the animadversions , the same thing that had been said in the sermon , viz. by pretending to argue from words as mr. bold's , when mr. bold has said no such thing . the proposition you argue from here is this , if a christian must give assent to all the articles taught by our saviour , and that necessarily . but mr. bold says no such thing . his words , as set down by your self are ; a christian must necessarily believe as many articles as he shall attain to know that christ jesus hath taught . and is there no difference ●●●ween all that christ iesus hath taught ; and as many as any one shall attain to know that christ iesus hath taught ? there is so great a difference between these two , that one can scarce think even such a creed-maker could mistake it . for one of them admits all those to be christians , who taking iesus for the messiah , their lord and king , sincerely apply themselves to understand and obey his doctrine and law , and do believe all that they understand to be taught by him : the other shuts out , if not all mankind , yet nine hundred ninety nine of a thousand , of those who profess themselves christians , from being really so . for he speaks within compass , who says there is not one of a thousand , if there be any one man at all , who explicitly knows and believes that all that our saviour and his apostles taught , i. e. all that is delivered in the new testament , in the true ●ence that it is there intended . for if giving assent to it , in any sence , will serve the turn , our creed-maker can have no exceptions against socinians , papists , lutherans , or any other , who acknowledging the scripture to be the word of god , do yet oppose his system . but the creed-maker goes on , p. . and endeavours to prove , that what is necessary to be believed by every christian , is necessary to be believed to make a man a christian , in these words : but he will say , the belief of those propositions , makes not a man a christian. then , i say , they are not necessary and indispensible ; for what is absolutely necessary in christianity , is absolutely requisite to make a man a christian. ignorance , or something worse , makes our creed-maker always speak doubtfully or obscurely , whenever he pretends to argue ; for here absolutely necessary in christianity either signifies nothing , but absolutely necessary to make a man a christian ; and then it is proving the same proposition by the same proposition : or else , has a very obscure and doubtful signification . for , if i ask him whether it be absolutely necessary in christianity to obey every one of our saviour's commands , what will he answer me ? if he answers , no ; i ask him which of our saviour's commands is it not in christianity absolutely necessary to obey ? if he answers , yes ; then i tell him by his rule , there are no christians ; because there is no one that does in all things obey all our saviour's commands , and therein fails to perform what is absolutely necessary in christianity ; and so by his rule is no christian. if he answers , sincere endeavour to obey , is all that is absolutely necessary ; i reply , and so sincere endeavour to understand , is all that is absolutely necessary : neither perfect obedience , nor perfect understanding is absolutely necessary in christianity . but his proposition being put in terms clear , and not loose and fallacious , should stand thus , viz. what is absolutely necessary to every christian , is absolutely requisite to make a man a christian : but then i deny that he can inferr from mr. bold's words , that those propositions ( i. e. which he has set down as fundamental or necessary to be believed ) ar● absolutely necessary to be believed by every christian. for that indispensible necessity mr. bold speaks of , is not absolute , but conditional . his words are , a christian must believe as many articles as he shall attain to know that iesus christ hath taught . so that he places the indispensible necessity of believing , upon the condition of attaining to know that christ taught so . an endeavour to know what iesus christ taught , mr. b — dsays truely is absolutely necessary to every one who is a christian , and to believe what he has attained to know that iesus christ taught , that also , he says , is absolutely necessary to every christian. but all this granted ( as true it is ) it still remains ( and eternally will remain ) to be proved from this ( which is all that mr. bold says ) that something else is absolutely required to make a man a christian , besides the unfeigned taking iesus to be the messiah , his king and lord , and accordingly , a sincere resolution to obey and believe all that he commanded and taught . the jailor , acts xvi . . in answer to his question , what he should do to be saved ; was answer'd , that he should believe in the lord iesus christ. and the text says that the jailor took them the same hour of the night , and washed their stripes , and was baptized , he and all his straight-way . now , i will ask our creed-maker , whether st. paul in speaking to him the word of the lord , proposed and explained to him all those propositions and fundamental heads of doctrine , which our creed-maker has set down as necessary to be believed to make a man a christian. let it be consider'd , the jailor was a heathen , and one that seems to have no more sense of religion or humanity , than those of that calling use to have : for he had let them alone under the pain of their stripes without any remedy , or so much as the ease of washing them , from the day before , till after his conversion , which was not till after midnight . and can any one think that between his asking what he should do to be saved , and his being baptized , which the text says , was the same hour and straightway , there was time enough for st. paul and silas to explain to him all the creed-maker's articles , and make such a man as that , and all his house understand the creed-maker's whole system ; especially since we hear nothing of it in the conversion of these or any others who were brought into the faith in the whole history of the preaching of our saviour and the apostles ? now let me ask our creed-maker , whether the jailor was not a christian , when he was baptized ; and whether if he had then immediately died , he had not been saved , without the belief of any one article more than what paul and silas had then ●aught him ? whence it follows , that what was then proposed to him to be believed ( which appears to be nothing but that iesus was the messiah ) was all that was absolutely necessary to be believed to make him a christian ; though this hinders not but that afterwards it might be necessary for him , indispensibly necessary , to believe other articles , when he attained to the knowledge that christ had taught them . and the reason of it is plain : because the knowing that christ taught any thing , and the not receiving it for true , ( which is believing it ) is inconsistent with the believing him to be the messiah , sent from god to inlighten and save the world. every word of divine revelation , is absolutely and indispensibly necessary to be believed , by every christian , as soon as he comes to know it to be taught by our saviour or his apostles , or to be of divine revelation . but yet this is far enough from making it absolutely necessary to every christian to know every text in the scripture , much less to understand every text in the scripture ; and least of all , to understand it as the creed-maker is pleased to put his sence upon it . this the good creed-maker either will not , or cannot understand : but gives us a list of articles culled out of the scripture by his own authority , and tells us those are absolutely necessary to be believed by every one , to make him a christian. for what is of absolute necessity in christianity , as those he says are , he tells us is absolutely requisite to make a man a christian. but when he is asked whether these are all the articles of absolute necessity , to be believed to make a man a christian ; this worthy divine , that takes upon him to be a successor of the apostles , cannot tell . and yet , having taken upon him also to be a creed-maker , he must suffer himself to be called upon for it again and again , till he tells us what is of absolute necessity to be believed to make a man a christian , or confess that he cannot . in the mean time , i take the liberty to say , that every proposition delivered in the new testament by our saviour , or his apostles , and so received by any christian as of divine revelation , is of as absolute necessity to be assented to by him , in the sence he understands it to be taught by them , as any one of those propositions enumerated by the creed-maker : and if he thinks otherwise , i shall desire him to prove it . the reason whereof is this , that in divine revelation the ground of faith being onely the authority of the proposer , where that is the same , there is no difference in the obligation or measure of believing . whatever the messiah that came from god taught , is equally to be believed by every one who receives him as the messiah , as soon as he understands what it was he taught . there is no such thing as garbling his doctrine , and making one part of it more necessary to be believed than another , when it is understood . his saying is , and must be , of unquestionable authority to all that receive him as their heavenly king ; and carries with it an equal obligation of assent to all that he says as true . but since no body can explicitly assent to any proposition of our saviour's as true , but in the sence he understands our saviour to have spoken it in , the same authority of the messiah , his king , obliges every one absolutely and indispensibly to believe every part of the new testament in that sence he understands it : for else he rejects the authority of the deliverer , if he refuses his assent to it in that sence which he is perswaded it was delivered in . but the taking him for the messiah , his king and lord , laying upon every one who is his subject , and obligation to endeavour to know his will in all things , every true christian is under an absolute and indispensible necessity , by being his subject , to study the scriptures with an unprejudiced mind , according to that measure of time , opportunity , and helps which he has ; that in these sacred writings , he may find what his lord and master hath by himself , or by the mouths of his apostles , required of him , either to be believed or done . the creed-maker , in the following page , . hath these words ; it is worth the reader 's observing , that notwithstanding i had in twelve pages together , ( viz. from the eighth to the twentieth ) proved that several propositions are necessary to be believed by us , in order to our being christians ; yet this sham-animadverter attends not to any one of the particulars which i had mentioned , nor offers any thing against them , but onely in a lumping way , dooms them all in those magisterial words ; i do not see any proof he produces , p. . this is his wonderful way of confuting me , by pretending that he cannot see any proof in what i alledge ; and all the world must be led by his eyes . answ. it is worth the reader 's observing , that the creed-maker does not reply to what mr. bold has said to him , as we have already seen , and shall see more as we go on ; and therefore he has little reason to complain of him , for not having answered enough . mr. bold did well to leave that which was an insignificant lump , so as it was together : for 't is no wonderful thing not to see any proof , where there is no proof . there is indeed , in those pages the creedmaker mentions , much confidence , much assertion , a great many questions asked , and a great deal said after his fashion : but for a proof , i deny there is any one : and if what i have said in another place already , does not convince him of it , i challenge him , with all his eyes and those of the world to boot , to find out in those twelve renowned pages one proof . let him set down the proposition , and his proof of its being absolutely and indispensibly necessary to be believed to make a man a christian ; and i too , will join with him in his testimonial of himself , that he is irrefragable . but i must tell him before-hand , talking a great deal loosely will not do it . mr. bold and i say we cannot see any proof in those twelve pages : the way to make us see , or to convince the world that we are blind , is to single out one proof out of that wood of words there , which you seem to take for arguments , and set it down in a syllogism , which is the fair trial of a proof or no proof . you have indeed a syllogism in the d. page , but that is not in those twelve pages you mention . besides , i have shew'd in another place , what that proves ; to which i referr you . in answer to the creed-maker's question , about his other fundamentals found in the epistles ; why did the apostles write these doctrines ? was it not , that those they writ to , might give their assent to them ? mr. bold , p. . replies ; but then it may be asked again , were not those persons christians , to whom the apostles writ these doctrines , and whom they required to assent to them ? yes , verily : and if so , what was it that made them christians , before their assent to these doctrines was required ? if it were any thing besides their believing iesus to be the messiah , it ought to be instanced in , and made out . but to this mr. edwards answers not . the next thing in controversie between mr. bold and the creed-maker , ( for i follow mr. b — d's order , ) is about a matter of fact , viz. whether the creed-maker has proved , that iesus christ and his apostles have taught , that no man can be a christian , or shall be saved , unless he have an explicit knowledge of all those things which have an immediate respect to the occasion , author , way , means and issue of our salvation , and which are necessary for the knowing the true nature and design of it ? this , mr. bold , p. . tells him he has not done . to this the creed-maker replies , p. . and yet the reader may satisfie himself , that this is the very thing that i had been proving just before , and indeed , all along in the foregoing chapter . answ. there have been those who have been seven years proving a thing , which at last they could not do ; and i give you seven years to prove this proposition which you should there have proved , and i must add to your score here , viz. lii . that iesus christ , or his apostles , have taught , that no man can be a christian , or can be saved , unless he hath an explicit knowledge of all those things which have an immediate respect to the occasion , author , way , means and issue of our salvation , and which are necessary for our knowing the true nature and design of it . nor must the poor excuse , of saying , it was not necessary to add any farther medium ; and then proceed to another syllogism , because you had secured that proposition before ; go for payment . if you had secured it , as you say , it had been quite as easie , and much more for your credit , to have produced the proof whereby you had secured it , than to say you had done it ; and thereupon to reproach mr. bold with heedlessness ; and to tell the world , that he cares not what he saith . the rule of fair dispute , is indispensibly to prove , where any thing is denied . to evade this , is shuffling ; and he that , instead of it , answers with ill language , in my country , is call'd a foul-mouth'd wrangler . to the creed-maker's exception to my demand , about the actual belief of all his fundamentals in his new creed ; mr. bold asks , p. . whether a man can believe particular propositions , and not actually believe them ? but to this mr. edwards answers not . mr. bold , p. . farther acknowledges the creed-maker's fundamental propositions to be in the bible ; and that they are for this purpose there , that they may be believed ; and so , he saith , is every other proposition which is taught in our bibles : but asks , how will it thence follow , that no man can be a christian , till he particularly know , and actually assent to every proposition in our bibles ? but to this mr. edwards answers not . from p. , to . mr. b — d shews , that the creed-makers reply , concerning my not gathering of fundamentals out of the epistles , is nothing to the purpose , and this he demonstratively proves . and to this mr. edwards answers not . the creed-maker had falsly said , that i bring no tydings of an evangelical faith : and thence very readily and charitably inferrs ; which gives us to understand , that he verily believes there is no such christian faith. to this mr. bold thus softly replies , p. . i think mr. edwards is much mistaken , both in his assertion and inference : and to shew that he could not so inferr , adds ; if the author of the reasonableness of christianity , &c. had not brought any tidings of such a faith , i think it could not be thence justly inferr'd , that he verily believes there is no such christian faith. because his enquiry and search was not concerning christian●faith , considered subjectively , but objectively ; what the articles be which must be believed , to make a man a christian ; and not , with what sort of faith these articles are to be believed . to this the creed-maker answers , indeed ; but it is something as much worse than nothing , as falshood is worse than silence . his words are , p. . it may be questioned , from what he [ the animadverter ] hath the confidence to say , p. . viz. there is no enquiry in the reasonableness of christianity , concerning faith subjectively considered , but only objectively , &c. and thus having set down mr. b — d's words otherwise than they are ; for mr. bold does not say there is no enquiry , i. e. no mention , ( for so the creed-maker explains enquiries here . for to convince mr. bold , that there is an enquiry , i. e. mention of subjective faith , he alledges , that subjective faith is spoken of in the . and . pages of my book . ) but mr. bold says , not that faith considered subjectively , is not spoken of any where in the reasonableness of christianity , &c. but that the author 's enquiry and search , ( i. e. the author's search , or design of his search ) was not concerning christian faith considered subjectively : and thus the creed-maker imposing on his reader , by perverting mr. bold's sence , from what was the intention of my enquiry and search , to what i had said in it , he goes on , after his scurrilous fashion , to insult , in these words which follow ; i say , it may be guessed from this , what a liberty this writer takes , to assert what he pleases . answ. to assert what one pleases , without truth , and without certainty , is the worst character can be given a writer : and with falshood to charge it on another , is no mean slander and injury to a man's neighbour . and yet to these shameful arts must he be driven , who finding his strength of managing a cause , to lie only in fiction and falshood , has no other but the dull billinsgate way of covering it , by endeavouring to divert the reader 's observation and censure from himself , by a confident repeated imputation of that to his adversary , which he himself is so frequent in the commission of . and of this , the instances i have given , are a sufficient proof : in which i have been at the pains to set down the words on both sides , and the pages where they are to be found , for the reader 's full satisfaction . the cause in debate between us is of great weight , and concerns every christian ▪ that any evidence in the proposal , or defence of it , can be sufficient to conquer all men's prejudices , is a vanity to imagine . but this , i think , i may justly demand of every reader , that since there are great and visible falshoods on one side or the other , ( for the accusations of this kind are positive and frequent , ) he would examine on which side they are ; and upon that , i will venture the cause in any reader 's judgment , who will be but at the pains of turning to the pages marked out to him ; and as for him that will not do that , i care not much what he says . the creed-maker's following words , p. . have the natural mark of their author . they are these . how can this animadverter come off with peremptory declaring , that subjective faith is not enquired into in the treatise of the reasonableness of christianity , &c. when in another place , p. , and . he averrs , that christian faith , and christianity consider'd subjectively are the same . answ. in which words , there are two manifest ●ntruths ; the one is , that mr. bold peremptorily declares , that subjective faith is not inquired into , i. e. spoken of in the reasonableness of christianity , &c. whereas mr. bold says in that place , p. . if he [ i. e. the author ] had not said one word concerning faith subjectively considered . the creed-maker's other untruth , is his saying , that the animadverter averrs , p. . & . that christian faith and christianity considered subjectively are the same ▪ whereas 't is evident , that mr. bold arguing against these words of the creed-maker , ( the belief of iesus being the messiah was one of the first and leading acts of christian faith ) speaks in that place of an act of faith , as these words of his demonstrate . now , i apprehend that christian faith and christianity consider'd subjectively ( and an act ▪ of christian faith ▪ i think , cannot be understood in any other sence ) are the very same ▪ i must therefore desire him to set down the words , wherein the animadverter peremptorily declares , liii . that subjective faith is not enquired into , or spoken of , in the treatise of the reasonableness of christianity , &c. and next to produce the words wherein the animadverter averrs , liv. that christian faith and christianity consider'd subjectively , are the same . to the creed maker's saying , that the author of the reasonableness of christianity , &c. brings us no tidings of evangelical faith belonging to christianity , mr. bold replies ; that i have done it in all those pages where i speak of taking and accepting iesus to be our king and ruler , and particularly he sets down my words out of p. . but to this mr. edwards answers not . the creed-maker says , p. . of his socinianism unmasked , that the author of the reasonableness of christianity , tells men again and again , that a christian man , or member of christ , needs not know or believe any more than that one individual point . to which mr. bold thus replies , p. . if any man will shew me those words in any part of the reasonableness , &c. i shall suspect i was not awake all the time i was reading that book : and i am as certain as one awake can be , that there are several passages in that book directly contrary to these words . and there are some expressions in the vindication of the reasonableness , &c. one would think , if mr. edwards had observed them , they would have prevented that mistake . but to this mr. edwards answers not . mr. bold , p. . takes notice , that the creed-maker had not put the query or objection right , which , he says , some , and not without some shew of ground , may be apt to start : and therefore mr. bold puts the query right , viz. why did jesus christ and his apostles , require assent to , and belief of this one article alone , viz. that iesus is the messiah , to constitute and make a man a christian , or true member of christ ( as it is abundantly evident they did , from the reasonableness of christianity ) if the belief of more articles is absolutely necessary to make and constitute a man a christian. but to this mr. edwards answers not . and therefore i put the objection or query to him again , in mr. bold's words , and expect an answer to it , viz. lv. why did iesus christ and his apostles require assent to , and belief of this one article alone , viz. that jesus is the messiah , to make a man a christian ( as it is abundantly evident they did from all their preaching recorded throughout the whole history of the evangelists and acts ) if the belief of more articles be absolutely necessary to make a man a christian ? the creed-maker having made believing iesus to be the messiah , only one of the first and leading acts of christian faith ; mr. bold , p. . rightly tells him , that christian faith must be the belief of something or other : and if it be the belief of any thing besides this , that iesus is the christ or messias , that other thing should be specified ; and it should be made appear , that the belief that iesus is the messiah , without the belief of that other proposition , is not christian faith. but to this mr. edwards answers not . mr. b — d , in the four following pages , , — . has excellently explained the difference between that faith which constitutes a man a christian , and that faith whereby one that is a christian , believes the doctrines taught by our saviour ; and the ground of that difference , and therein has fully over-turned this position , that believing iesus to be the messiah , is but a step , or the first step to christianity . but to this mr. edwards answers not . to the creed-makers supposing that other matters of faith were proposed with this , that iesus is the messiah ; mr. bold replies , that this should be proved , viz. that other articles were proposed , as requisite to be believed to make men christians . and p. . he gives a reason why he is of another mind , viz. because there is nothing but this recorded , which was insisted on for that purpose . but to this mr. edwards answers not . mr. bold , p. . shews , that rom. x. . which the creed-maker brought against it , confirms the assertion of the author of the reasonableness , &c. concerning the faith that makes a man a christian. but to this mr. edwards answers not . the creed-maker says , p. . this is the main answer to the objection , ( or query above proposed , ) viz. that christianity was erected by degrees . this , mr. bold , p. . proves to be nothing to the purpose , by this reason ; viz. because what makes one man a christian , or ever did make any man a christian , will at any time , to the end of the world , make another man a christian ; and asks , will not that make a christian now , which made the apostles themselves christians ? but to this mr. edwards answers not . in answer to his th . chapter , mr. bold , p. . tells him , it was not my business to discourse of the trinity , or any other particular doctrines proposed to be believed by them who are christians ; and that it is no fair and just ground to accuse a man , for rejecting the dotrines of the trinity , and that jesus is god ; because he does not interpret some particular texts to the same purpose others do . but to this mr. edwards answers not . indeed he takes notice of these words of mr. bold , in this paragraph , viz. hence mr. edwards takes occasion to write many pages about these terms [ viz. messiah and son of god ] but i do not perceive that he pretends to offer any proof that these were not synonymous terms amongst the iews at that time , which is the point he should have proved , if he designed to invalidate what this author saith about that matter . to this the creed-maker replies , p. . the animadver●er doth not so much as offer one syllable ●o disprove what i delivered , and closely urged on that head . answer , what need any answer to disprove where there is no proof brought that reaches the proposition in question ? if there had been any such proof , the producing of it , in short , had been a more convincing argument to the reader , than so much bragging of what has been done . for here are more words spent ( for i have not set them all down ) than would have served to have expressed the proof of this proposition , viz. that the terms above-mentioned were not synonymous amongst the iews , if there had been any proof of it . but having already examined what the creed-maker brags he has closely urged , i shall say no more of it here . to the creed-makers making me a socinian , in his eighth chapter , for not naming christ's satisfaction amongst the advantages and benefits of christ's coming into the world ; mr. bold replies , . that it is no proof , because i promised not to name every one of them . and the mention of some is no denial of others . . he replies , that satisfaction is not so strictly to be termed an advantage , as the effects and fruits of it are ; and that the doctrine of satisfaction instructs us in the way how christ did by divine appointment , obtain those advantages for us . and this was an answer that deserved some reply from the creed-maker . but to this he answers not . mr. bold says right , that this is a doctrine that is of mighty importance for a christian to be well acquainted with . and i will add to it , that it is very hard for a christian who reads the scripture with attention , and an unprejudiced mind , to deny the satisfaction of christ : but it being a term not used by the holy ghost in the scripture , and very variously explained by those that do use it , and very much stumbled at by those i was there speaking to , who were such as i there say , who will not take a blessing , unless they be instructed what need they had of it , and why it was bestowed upon them ; i left it , with the other disputed doctrines of christianity , to be looked into ( to see what it was christ had taught concerning it ) by those who were christians , and believed jesus to be the saviour promised and sent from god. and to those who yet doubted that he was so , and made this objection ; what need was there of a saviour ? i thought it most reasonable to offer such particulars only as were agreed on by all christians , and were capable of no dispute , but must be acknowledged by every body to be needful . this , though the words above-quoted out of p. , & . of the reasonableness of christianity , &c. shew to be my design ; yet the creed-maker plainly gives me the lye , and tells me it was not my design . all the world are faithless , false , treacherous , hypocritical , strainers upon their reason and conscience , dissemblers , iourney-men , mercenary hirelings , except mr. edwards : i mean , all the world that opposes him . and must not one think he is mightily beholding to the excellency and readiness of his own nature , who is no sooner engaged in controversie , but he immediately finds out in his adversaries these arts of equivocation , lying and effrontry in managing of it ? reason and learning , and acquired improvements , might else have let him have gone on with others in the dull and ordinary way of fair arguing ; wherein possibly he might have done no great feats . must not a rich and fertile soyle within , and a prompt genius wherein a man may readily spie the propensities of base and corrupt nature , be acknowledged to be an excellent qualification for a disputant , to help him to the quick discovery and laying open of the faults of his opponents ; which a mind otherwise disposed would not so much as suspect ? mr. bold without this , could not have been so soon found out to be a iourney-man , a dissembler , an hired mercenary , and stored with all those good qualities wherein he hath his full share with me . but why would he then venture upon mr. edwards , who is so very quick-sighted in these matters , and knows so well what villainous man is capable of ? i should not here , in this my vindication , have given the reader so much of mr. bold's reasoning , which though clear and strong , yet has more beauty and force as it stands in the whole piece in his book ; nor should i have so often repeated this remark upon each passage , viz. to this mr. edwards answers not ; had it not been the shortest and properest comment could be made on that triumphant paragraph of his , which begins in the . page of his socinian creed , wherein amongst a great deal of no small strutting are these words ; by their profound silence they acknowledge they have nothing to reply . he that desires to see more of the same noble strain , may have recourse to that eminent place . besides , it was fit the reader should have this one taste more of the creed-maker's genius , who passing by in silence all these clear and apposite replies of mr. bold , loudly complains of him , p. . that where he [ mr. bold ] finds something that he dares not object against , he shifts it off . and again , p. . that he doth not make any offer at reason , there is not the least shadow of an argument . — as if he were only hired to say something against me [ the creed-maker ] though not at all to the purpose : and truly , any man may discern a mercenary stroke all along ; with a great deal more to the same purpose . for such language as this , mixed with scurrility , neither fit to be spoken by , nor of a minister of the gospel , make up the remainder of his postscript . but to prevent this for the future ; i demand of him , that if in either of his treatises there be any thing against what i have said , in my reasonableness of christianity , which he thinks not fully answer'd , he will set down the proposition in direct words , and note the page of his book where it is to be found ; and i promise him an answer to it . for as for his railing , and other stuff , besides the matter , i shall hereafter no more trouble my self to take notice of it . and so much for mr. edwards . there is another gentleman , and of another sort of make , parts , and breeding , who ( as it seems , ashamed of mr. edwards's way of handling controversies in religion ) has had something to say of my reasonableness of christianity , &c. and so has made it necessary for me to say a word to him , before i let these papers go out of my hand . it is the author of the occasional paper , numb . . the , , and pages of that paper , gave me great hopes to meet with a man who would examine all the mistakes which come abroad in print , with that temper and indifferency , that might set an exact pattern for controversie , to those who would approve themselves to be sincere contenders for truth and knowledge , and nothing else , in the disputes they engaged in . making him allowance for the mistakes that self-indulgence is apt to impose upon humane frailty , i am apt to believe he thought his performances had been such : but i crave leave to observe , that good and candid men are often misled , from a fair unbiassed pursuit of truth , by an over-great zeal for something that they , upon wrong grounds , take to be so ; and that it is not so easie to be a fair and unprejudiced champion for truth , as some who profess it think it to be . to acquaint him with the occasion of this remark , i must desire him to read and consider his th . page , and then to tell me . . whether he knows , that the doctrine proposed in the reasonableness of christianity , &c. was borrowed , as he says , from hobbs's leviathan ? for i tell him , i borrowed it only from the writers of the four gospels , and the acts ; and did not know that those words he quoted out of the leviathan , were there , or any thing like them . nor do i know yet any farther , than as i believe them to be there , from his quotation . . whether affirming , as he does positively , this , which he could not know to be true , and is in it self perfectly false , were meant to encrease or lessen the credit of the author of the reasonableness of christianity , &c. in the opinion of the world ? or is consonant with his own rule , p. . of putting candid constructions on what adversaries say ? or with what follows , in these words ; the more divine the cause is , still the greater should be the caution . the very discoursing about almighty god , or our holy religion , should compose our passions , and inspire us with candour and love. it is very indecent to handle such subjects in a manner that betrays rancour and spite . these are fiends that ought to vanish ; and should never mix either with a search after truth , or the defence of religion . . whether the propositions which he has out of my book , inserted into his th . page , and says ▪ are consonant to the words of the leviathan , were those , of all my book , which were likeliest to give the reader a true and fair notion of the doctrine contained in it ? if they were not , i must desire him to remember and beware of his fiends . not but that he will find those propositions there to be true . but that neither he nor others may mistake my book , this is that , in short , which it says , . that there is a faith that makes men christians . . that this faith is the believing iesus of nazareth to be the messiah . . that the believing iesus to be the messiah , includes in it a receiving him for our lord and king , promised and sent from god : and so lays upon all his subjects an absolute and indisble necessity of assenting to all that they can attain , the knowledge that he taught ; and of a sincere obedience to all that he commanded . this , whether it be the doctrine of the leviathan , i know not . this appears to me out of the new testament , from whence ( as i told him in the preface ) i took it , to be the doctrine of our saviour and his apostles ; and i would not willingly be mistaken in it . if therefore there be any other faith besides this absolutely requisite to make a man a christian , i shall here again desire this gentleman to inform me what it is , i. e. to set down all those propositions which are so indispensibly to be believed , ( for 't is of simple believing , i perceive , the controversie runs ) that no man can be a believer , i. e. a christian , without an actual knowledge of , and an explicit assent to them . if he shall do this with that candour and fairness he declares to be necessary in such matters , i shall own my self obliged to him : for i am in earnest , and i would not be mistaken in it . if he shall decline it , i , and the world too , must conclude , that upon a review of my doctrine , he is convinced of the truth of it , and is satisfied that i am in the right . for it is impossible to think that a man of that fairness and candour which he solemnly prefaces his discourse with , should continue to condemn the account i have given of the faith which i am persuaded makes a christian ; and yet he himself will not tell me ( when i earnestly demand it of him , as desirous to be rid of my error , if it be one ) what is that more , which is absolutely required to be believed by every one , before he can be a believer ; i. e. what is indispensibly necessary to be known , and explicitly believed to make a man a christian. another thing which i must desire this author to examine by those his own rules , is , what he says of me , p. . where he makes me to have a prejudice against the ministry of the gospel , and their office , from what i have said , p. , , . of my reasonableness , &c. concerning the priests ▪ of the world , in our saviour's time ; which he calls bitter reflections . if he will tell me what is so bitter , in any of those passages which he has set down , that is not true , or ought not to be said there , and give me the reason why he is offended at it ; i promise him to make what reparation he shall think fit , to the memory of those priests whom he with so much good-nature patronizes , near seventeen hundred years after they have been out of the world ; and is so tenderly concerned for their reputation , that he excepts against that , as said against them , which was not . for one of the three places he sets down , was not spoken of priests . but his making my mentioning the faults of the priests of old , in our saviour's time , to be an exposing the office of the ministers of the gospel now , and a vilifying those who are employed in it ; i must desire him to examine , by his own rules of love and candour , and to tell me , whether i have not reason here again to mind him of his fiends , and to advise him to beware of them ? and to shew him why i think i have , i crave leave to ask him those questions . . whether i do not all along plainly , and in express words , speak of the priests of the world , preceding , and in our saviour's time ? nor can my argument bear any other sence . . whether all i have said of them be not true ? . whether the representing truly the carriage of the iewish , and more-especially of the heathen priests in our saviour's time , as my argument required , can expose the office of the ministers of the gospel now ? or ought to have such an interpretation put upon it ? . whether what he says of the ayr and language i use reaching farther , carry any thing else in it but a declaration , that he thinks some men's carriage now , hath some affinity with what i have truly said of the priests of the world before christianity ; and that therefore the faults of those should have been let alone , or touch'd more gently , for fear some should think these now concerned in it ? . whether , in truth , this be not to accuse them with a design to draw the envy of it on me ? whether out of good-will to them , or to me , or both , let him look . this i am sure , i have spoke of none but the priests before christianity , both iewish and heathen . and for those of the iews , what our saviour has pronounced of them , justifies my reflections from being bitter ; and that the idolatrous heathen priests were better than they , i believe our author will not say : and if he were preaching against them , as opposing the ministers of the gospel , i suppose he would give as ill a character of them . but if any one extends my words farther than to those they were spoke of , i ask whether that agrees with his rules of love and candour ? i shall impatiently expect from this author of the occasional paper , an answer to these questions ; and hope to find them such as becomes that temper , and love of truth , which he professes . i long to meet with the man , who laying aside party , and interest , and prejudice , appears in controversie so as to make good the character of a champion of truth for truth 's sake ; a character not so hard to be known whom it belongs to , as to be deserved . whoever is truly such an one , his opposition to me will be an obligation . for he that proposes to himself the convincing me of an error , only for truth 's sake , cannot , i know , mix any rancour , or spite , or ill-will , with it . he will keep himself at a distance from those fiends , and be as ready to hear as offer reason . and two so disposed , can hardly miss truth between them , in a fair enquiry after it ; at least , they will not lose good-breeding , and especially charity , a vertue much more necessary than the attaining of the knowledge of obscure truths , that are not easie to be found ; and probably , therefore , not necessary to be known . the unbiassed design of the writer , purely to defend and propagate truth , seems to me to be that alone which legitimates controversies . i am sure , it plainly distinguishes such from all others , in their success and usefulness . if a man , as a sincere friend to the person , and to the truth , labours to bring another out of error , there can be nothing more beautiful , nor more beneficial . if party , passion or vanity direct his pen , and have an hand in the controversie , there can be nothing more unbecoming , more prejudicial , nor more odious . what thoughts i shall have of a man that shall , as a christian , go about to inform me what is necessary to be believed to make a man a christian , i have declared , in the preface to my reasonableness of christianity , &c. nor do i find my self yet alter'd . he that in print finds fault with my imperfect discovery of that wherein the faith which makes a man a christian consists , and will not tell me what more is required , will do well to satisfie the world what they ought to think of him . finis . to the jews natural, and to the jews spiritual with a few words ro [sic] england my native country, &c. : some sensible, weighty queries, concerning some things very sweet and necessary to be experienced in the truly-christian state : whereunto is added a postscript, containing some queries on isa. , , ... / by isaac penington. penington, isaac, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) to the jews natural, and to the jews spiritual with a few words ro [sic] england my native country, &c. : some sensible, weighty queries, concerning some things very sweet and necessary to be experienced in the truly-christian state : whereunto is added a postscript, containing some queries on isa. , , ... / by isaac penington. penington, isaac, - . [ ], , [ ] p. [s.n.], [london] printed : . added extra t.p.: to the jews natural, and to the jews spiritual ... / written in traveling bowels by isaac penington. reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -- apologetic works. christianity -- essence, genius, nature. theology, doctrinal. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - taryn hakala sampled and proofread - taryn hakala text and markup reviewed and edited - pfs batch review (qc) and xml conversion to the jews natvral , and to the jews spiritval ; with a few words to england my native country , &c. some sensible , weighty queries , concerning some things very sweet and necessary to be experienced in the truly-christian state. whereunto is added a postscript , containing some queries on isa . · , . a scripture of deep counsel & concern to the darkned and distressed states , of some among those that fear & obey the lord. by isaac penington . printed in the year , . to the jews natvral , and to the jews spiritval ; with a few words to england my native country . whereunto are added two or three queries touching the river and city of god , and the pure stilness , wherein god is known and exalted - as also some questions answered concerning the true church , ministry and maintenance under the gospel , & about the lamb's war. written in travelling bowels by isaac penington . truly god is good to israel , to such as are of a clean heart , psalm . . behold an isralite indeed , in whom is no guile , joh. . . for he is not a iew that is one outwardly , neither is that circumcision , which is outward in the flesh ; but he is a iew which is one inwardly , and circumcision is that of the heart , in the spirit and not in the letter , whose praise is not of men , but of god , rom. . , . behold , the dayes come saith the lord , that i will punish all them which are circumcised with the uncircumcised , egypt , and iudah , and edom , and the children of ammon , and moab , and all that are in the utmost corners , that dwell in the wilderness ; for all these nations are uncircumcised , and all the house of israel are uncircumcised in the heart , ier. . , . printed in the year , . the preface . what a day of distress , and revelation of the righteous judgment of god , is to come upon the wicked and ungodly world ( even upon man , who was created in the image of god , but is now fallen from it , and found out of it , and in another image very unlike it ) the eye which the god of this world hath blinded , and the heart which he hath hardened by sin and transgression , hath no sense of . what a day of distress and misery some in this nation ( and in other parts of the world ) have already met with ; how they have felt the weight of sin upon their spirits , and what a sore thing it hath been to them to feel their souls separated from that god that made them ( who is the husband and father , king and preserver of souls that are found in his image and nature ) how they have been inwardly captivated by a forreign power , and oppressed , and made to serve under sin , and could hear no effectual tidings of his appearance who was able to save , but their spirits were ready to sink , and their hope of redemption , from that which oppressed and captivated them , almost cut off ; this being an inward state and condition , hath been altogether hid from the eye which is outward . how the lord at length appeared unto these ( his bowels having long rowled over them , and he having long waited to be gracious to them , even till the fully acceptable and set time was come ) how his light hath shined in and upon them , how he gathered those dry bones together , and breathed life into them , and made them live ; this is also altogether an hidden thing from the eye of the world. how the lord , who appeared to them , hath exercised and tried them ; how he hath judged them , and how he hath saved them ; what desolations he hath made inwardly in them , and what he hath built up there ; what an hammer , a sword , a fire , &c. his pure word of life hath been in them ; how that birth which could live without god , without his inward life , or upon words and knowledge without life , hath been famished , until by the pain of the famine its very life and breath hath been taken from it , and it crucified with christ , by the pain of the cross of christ ; and what birth hath been raised and crowned afterwards , and beautified with the ornaments of righteousness and salvation , yea , with the endless love and mercy of its god ; and how the lord is with his people , and dwells and walks in them , and how he hath humbled them to walk with him ; and how in fear and humility they do walk with him in the light of the day everlasting , even as god is light , and walks in the light of his own day ; these are very strange and unknown things to the wisest and most prudent in religion at this day , who are not gathered into the mystery of godliness ( nor into the spirit , power and glory of the father ) where these things are revealed in and by the son. what faith the children of wisdom have , in the wisdom and power which hath appeared ; what confidence they have in the lord their god , that he will stand by them in all their exercises and trials , both inward and outward ; and what experiences they have had of the lords standing by them in both ; how his faithfulness doth not fail , and how their faith in him is upheld and preserved by him , that it doth not fail in the stormy time , or hour of greatest distress ; and how their eye is unto him , and their hearts with him in the calms , so that their god is all in all unto them continually ; ( and who knows this , but they that have it ! ) oh who can utter or declare the sweetness and certainty of this , where it is enjoyed ! what love also the lord sheds abroad in their hearts , and how he teacheth and causeth them to love , by often circumcising their hearts , and cutting off that which hindereth the pure love from springing in them ; and how they love others in the love wherewith god ( who is love ) hath loved them ; and how natural it is to them to pray for their enemies , and to bless them that curse them , and do good for evil , but cannot requite evil for evil , being transplanted into and growing up in the root that is good , and sends up good sap and virtue into them , which nourisheth all that is good in them , but is death and destruction to the remainders of evil , as the lord pursueth and findeth it out ; oh how impossible is it for the heart of man to conceive or understand ! now , i also having tasted of the mercy and goodness of the lord , and having been brought out of a state of great misery and sorrow of heart into the redemption and joy of god's chosen ; and having found the lord faithful to me , and giving me faith in the appearance of his spirit and power in me , and true love ( tender love ) not only to my brethren in the truth , but to all mankind springing in me , and divers fruits issuing forth from it , some of them at this time i cannot but publish , and the lord open the hearts of those whom it concerns , that they may find some help , benefit and furtherance by it ; for it is the joy of my heart to receive good from god , to be filled with his blessings , to have my cup overflow , and that others ●ay be helped , refreshed and gladed therewith , and by the sweet taste thereof led to wait for the opening of the same root and fountain of life in themselves , to yield living sap , and send forth living streams in them day by day ▪ somewhat in the love of god to the jews natural , or seed of abraham after the flesh . o the glory of your state outward , who were the people whom god once chose and loved , and manifested his power and presence among , above all people ! whose land was the glory of all lands , to which god brought you out of egypt by an out-stretched arm , through a dreadful vvilderness , wherein ye were tempted , tried and exercised , and the succeeding generation fitted to enter into . o what laws and statutes , and righteous judgments did god give you , such as no nation besides had ! vvhat a temple had ye to appear before god in , and the ark of the covenant , and holy priests , kings and prophets ! and how nigh was god to you , to be enquired of by you ; and how ready to hear your prayers , in all that you called upon him for ! the eternal god was thy refuge , and underneath were the everlasting arms ( the lord was thy rock , and thou wast built upon him ) and he did thrust out the enemy before thee , and did say . destroy . and when the arm of the lord did destroy them before thee , thou didst dwell in safety alone , and the lord was a fountain of living waters to thee , and his heavens did drop down fatness upon thee . happy wast thou o israel , who was like unto thee , o people saved by the lord , the shield of thy help , and who was the sword of thy excellency ! and thine enemies were sound lyars unto thee , and thou didst tread upon their high places : and it might have been still so with thee , hadst thou not been unmindful of the rock that begat thee , and forgotten god that formed thee : for thy glory should not have been taken from thee , but swallowed up in a higher glory , wherein thou mightest have had the first and chiefest share , hadst thou not , by thy almost constant rebellion and unbelief , provoked the lord against thee ; not only often to afflict , but at last utterly to cast thee off from being a people , and chose a people in thy stead , who should bring forth better fruits to the lord of the vine-yard , then thou in thy day hadst done . yet when thy state was thus glorious , it was not a state of the truly-substantial , lasting glory , but a shadowy state or representative thereof . thy day of glory was not the day of the messiah , the day of everlasting light inwardly , wherein the lord alone is exalted , inwardly in the hearts of all , in whom he b●eaks down all that is contrary to the light of his day . thy day was but the day of the outward shadows of the heavenly substance ; but when that day ( the day of the inward substance and glory ) shined , thy shadows or shadowy state was to fly away , and to be swallowed up in the pure substance and spiritual kingdom of the messiah . thy birth from abraham after the flesh ; was not the birth which was to inherit the promise in the kingdom of the messiah : but there is a birth inwatdly born of the spirit , born after abraham in his faith , who travels inwardly , as abraham did outwardly , and seek an inward country & city , whose builder and maker is god : to these the spiritual kingdom and promises belong . thy circumcision was but the circumcision outward , the circumcision of the flesh ; it was not the circumcision of the heart . that i● the circumcision of the inward jew , which indeed the scripture call'd for from you , because there was somewhat near you , which wold have so circumcised you , had ye hearkned and given up to it : but ye , as a people , were not so circumcised , but were a stiffnecked people ( as moses and the prophets were still complaining of you ) uncircumcised in heart and ears , resisting god's spirit , both in your own hearts and in the prophets , until the lord was provoked to take away both vision and prophet from you . the aegypt , in which your fathers were in bondage , and pharaoh who oppressed them , was but the aegypt outward , and pharaoh outward . there is an inward aegypt , wherein the spiritual seed , the inward man , the soul is in bondage ; and there is a spiritual pharaoh , that oppresseth the spiritual seed , in spiritual aegypt . and there is a stretching out the arm of the almighty inwardly , to break the strength of the inward pharaoh , to pierce leviathan the crooked serpent , and to deliver the soul from under his captivity . the wilderness also your fathers were led through , was but the outward wilderness ; where they were tempted & tried by the lord many wayes , that he might do them good in the latter end . but the inward israel , after they are led out of the inward egypt , are tried in the inward wilderness ; where they are judged after the flesh , and that wasted in them ▪ which is not to enter into & inherit the good land , where they are tried in the furnace of affliction , & their filth purged away by the spirit of judgment & burning , that the righteous nation , which hath received the holy inward law , & keeps the truth , may enter into the good land , city and kingdom of the messiah , and inherit the blessed promises of life and salvaton there . moses , your great prophet , was a type of the great , lasting , standing prophet , whom god would raise up like unto moses , who was to give his inward law ; as moses did the outward ; and to lead all the spiritual israel , as moses did the outward israel , and his word was to be heard & stand in all things whatsoever he shall say unto his people : and whosoever will not hear and obey this prophet , shall be cut off from among the holy , spiritual , and inwardly living people . joshuah , who succeeded moses , led but into he figurative rest ; he was but a figure of him , that inwardly leads into the inwad and spiritual rest ; which the true jews , which are inwardly created and formed by god , and made a willing people in the day of his power enter into . the pillar of cloud and pillar of fire in the wilderness , were but figures of the spiritual pillar of cloud and fire , by which the spiritual israel are led and defended in the glorious gospel-day of god's spirit and power , read isa . ch . which speaketh of the gospel-day , and the pillar of cloud and fire to be created therein , and of the defence which is to be on all the inward and spiritual glory . the land of canaan , the outward good land an● kingdom of israel , was but a figure of the inward land and kingdom of the inward israel , in the dayes of the messiah . this is the land of judah , in which the song is sung , because of the inward strong city , where god appoints salvation for walls and bulwarks , which the righteous nation which keepeth the truth enter into , isa . . their outward kings in that land , and particularly david , were but types of the spiritual king , the spiritual david , whom god would raise up to the spiritual people , who should seek the lord their god and david their king , who shall be their spiritual shepherd and ruler , whom god hath appointed to fed them in the integrity of his heart , and to guide them by the skilfulness of his hands , who is king of righteousness tnd peace inwardly , and who ministers righteousness and peace to the sheep and lambs of his pastures . their outward priests ( even their high-priests ) were but a representation of the great high-priest of god , who was to be a priest for ever , after the order of melchizedeck , psalm . their outward covenant ( made with them from the outward mount sinai , upon the giving of the law , and holy statutes and ordinances , by which they were to live and enjoy god in their outward state ) was but a shadow of the inward and spiritual covenant , the new and everlasting covenant , which god makes with his inward and spiritual people in the latter dayes . their outward law , as 〈◊〉 written & engrav'n in tables of stones , was but a shadow of the inward law , which god puts into the children of the new covenant , insomuch that they need not go outwardly to learn the knowledge of god , or his will or law ; but the inward israel find it inwardly written within . there the isles , who wait for the law of the spirit of life , for the law of the messiah ; receive the ministration of the law ( in the spirit and power of the messiah ) which they wait for . their outward mount zion , on which the outward temple was built , by solomon that wise king , that righteous king , that peaceable king , was a figure of the inward mountain , whereupon the inward house is built in the dayes of the gospel , in the dayes of the messiah . and to this mountain are the spiritual people to come up and worship . and this is the zion and jerusalem ( even inward and spiritual ) from which the law and word of the lord go forth in the dayes of the messiah . and the spiritual house of jacob combind or agree together , to walk in the light of the lord , who sends forth his light and truth , and leads them to his holy hill , and to his tabernacles . their outward tabernacle and temple , sanctified by god for him to dwell and appear in , was a shadow of god's inward dwelling-place in man , i will tabernacle in them . god dwelleth not in houses or temples made with hands , that is not the place of his rest , as saith the prophet isaiah ; but the high and lofty one , that inhabits eternity , whose throne is in heaven , and the earth his footstool , he dwelleth also with him that is of an humble and contrite spirit , to revive the spirit of the humble , and to revive the spirit of the contrite ones . their outward sabbaths were not the lasting sabbath or rest of the gospel , but given them for a sign ; but the day of redemption from sin , the day of resting from sin , the day of ceasing from the works of the flesh , the day wherein god is all , & doth all by his spirit & power inwardly , and wherein he alone is exalted ; this is the day of rest , which the lord hath made for the spiritual israel , and which they are glad of and rejoice in . so their incense and sacrifices were not the lasting incense and sacrifices , but shadows thereof . the prayers of the saints , when god pours out the spirit of prayer and supplication upon them , and they pray to him therein , that is the incense . let my prayer be directed before thee as incense , and the lifting up of my hands as the evening sacrifice . and this was the incense and a pure offering , whic● in every place was to be offered up to god's name among the gentiles , when his name should be great among them , as malachy foretels . and what said david of old when god's spirit and the holy vision was upon him ? sacrifice and offering thou didst not desire , mine ears hast thou opened : burnt offering and sin-offering hast thou not required . then said i , lo i come , in the volmn of the book it is written of me : i delight to do thy will , o my god : yea , thy law is in the midst of my bowels . the sacrifices of god are a broken spirit ( rent your hearts nd not your garments , and turn to the lord your god ) a broken and a contrite heart , o god , thou wilt not despise . the offering praise to god from a sincere heart , and the ordering of the conversation aright , these are the sacrifices well-pleasing to god ; for sacrifices were not the thing which god mainly required of outward israel : but this obey my voice : and obedienc is more acceptable then all other sacrifices , and to hearken then the fat of the choicest rams . besides , those outward sacrifices could not remove or take away sin from the conscience , but he that came to do the will , and to put and end to those sacrifices and oblations , which were but outward & imperfect , he doth both wash and take away sins from within , and also bring in everlasting righteousness , where his light shines , and his pure life springs inwardly in the heart . and this is the substance of all the shadows , even the light eternal , the word eternal , the son of the living god ( who is light , as the father is light ) the word nigh in the mouth and heart , the word of the new covenant , the which moses directed your fathers to , deut. . and by which the lord speaketh , and hath spoken throughout the world ( psalm . . ) and teacheth every man that hearkeneth to his voice , to do justly , love mercy and walk humbly with his god , as it is expressed by the prophet micah . now to you jews of the outward line of abraham , whose return to the lord my soul most earnestly desireth after , and for which i have most vehemently and wrestlingly prayed to the lord , are some few weighty queries upon my heart . query . how came david to pant so after the living god , like the hart or hind after the water-brooks ? was it not from the quickning virtue of this inward word , which moses the man of god had directed the mind to ? read psalm . and see how he breathed for quicknings from this word , on which all depends . and if ye come to experience this word , and the quickning virtue of it , and follow the lord on therein , ye will soon come to know the day of the messiah , and the glory of his kingdom , which is not outward , transitory and of a perishing nature ; but inward , spiritual and eerlasting ( as david well knew , and spake sensibly of , psalm . and elsewhere . qu. . what are the waters , which every thirsty soul is invited to ? are they not the waters of the messiah ? are they not waters that flow out of the wells of salvation ? isa . . do not the spiritual israel draw spiritual water out of the wells of the saviour , in the dayes of the messiah ? what is it to come to these waters ? o that ye experimentally knew ! but this i will tell you , from true and certain experience , that if ye come to take notice of this word of life , which god hath placed nigh in your mouths and hearts , to separate between the evil words and evil thoughts of the enemie's begetting and bringing forth , and the good words and good thoughts of god's begetting and bringing forth , and incline your ear to it , and come from that which it reproves in you , and draws you from to it self ; your souls shall soon come to live , and he that gives you life , will make an everlasting covenant with you , even the sure mercies of david : but ye must still mind him as a witness , and leader , and commander inwardly in your hearts , that ye may be preserved in the covenant , and enjoy the blessings of it . see isa . . qu. . did not the messiah come at the set time , at the time set by the holy spirit of prophecy ? did he not come in the prepared body to do the will ? and did he not do the will ? and after his obedience to his father , was he not cut off , though not for himself ? and after his cutting off , were not you made desolate ? why were ye made desolate ? why did such a stroke come upon you , as never before ? o consider it . read dan. . . to the end of the chapter , and let him that readeth understand . qu. . what was that curse , and on whom did it light , let their table become a snare to them , &c. psalm . was it not on those that gave gall and vinegar to the messiah to drink , whom david was a figure of , and spake in spirit concerning ? whose eyes are alwayes darkned ? doth not the vail lie still on your whole nation ? do ye know the inward mountain , where the vail or face of the covering is destroyed ? in the inward day and light of the messiah it is destroyed . there , that which vails the noble eye of the m●nd is known , and also that which destroyes and re●oveth it . to what purpose is it for you to read moses and the prophets , when the vail is so upon you , that ye cannot see what is to be abolished , and is abolished , by the dawning of the glorious day of the messiah , and what is to remain and never to be abolished ? there is a jewship , there is a circumcision , there is a sabbath , there is a rest , &c. for the inward and spiritual people , which is to remain , and never to be abolished . qu. . vvho were those that god would hide his face from , and see what their end should be ; because they were a froward generation , children in whom was no faith ? vvho were they that moved god to jealousie , and provoked him to anger ? and what was the people and foolish nation he would provoke them to jealousie and anger with ? deut. . was it not the spiritual , the holy nation inwardly , the true jews , whom god took from among the gentiles , whom he appeared among , and was a god and a father to , when he cast off and forsook the jews outward , and left them to be a desolation ? qu. . who are those that shall be hungry , when god's servants shall eat ? and thirsty , when god's servants shall drink ? and ashamed , when his servants shall rejoyce ? are not your souls hungry and parched for want of the spiritual sustenance , which the living god satisfieth his servants with , making 〈◊〉 feast of fat things to them on his inward holy mountain ? and are not ye ashamed of your expectations of the messiah , while the servants of the lord , rejoyce in him their prince and saviour , and witness him daily a leader and commander to them ? what is the people whom the lord hath slain and made desolate ( are not ye a slain people to god , alienated from his life , spirit and power , dead in your litteral notions and observations ? ) and what are the servants of the lord , whom the lord hath called by another name , even a name that ye never knew ? see isa . and consider , how all your day god spread out his hand to you and ye were rebellious and would not hear ; and now night is come upon you , and your visitation , as such a people , is and hath been long ended . qu. . did not god signifie by the prophet malachy , that he had no pleasure in you , nor would accept an offering at your hand ? and did not he also signifie the choosing of the gentiles in your stead , that the called among the gentiles should be his people , and his name , which ye had profaned , should be great among them , and their incense and pure offering in every place be accepted , even from the rising of the sun , to the going down of the same ? read mal. chap. . qu. . now the inward people , and the inward covenant , the new covenant are brought forth ; shall ye ever be owned or regarded as an outward people , according to your outward covenant any more ? will not all such expectations fail you for ever ? ye have looked , from generation to generation , for the coming and appearing of the messiah outwardly , after an outward manner : but his coming and appearance is inward ; and he setteth up his kingdom , his everlasting kingdom in his saints , and in their hearts he ruleth inwardly , and the messiah , the seed of the vvoman bruiseth the head of the serpent there . o that ye knew the substatce ! o that ye knew the vvord of life in the heart , and were turned to it , and daily faithful and obedient ! that ye might feel it crushing and dashing the power of sin and corruption in your hearts . this is the consolation , hope and joy of the inward and spiritual israel ! o that ye might be made partakers thereof ; and that your long outward captivity and desolation might at length end in inward freedom and redemption ! amen . somewhat of concern to the jews spiritual , who are of the seed of abraham spiritually , or according to the faith , and gathered , in this day of god's power , to the true and everlasting shiloh . the scepter shall not depart from judah , nor a law-giver from between his feet untill shiloh come , and unto him shall the gathering of the people be , gen. . . old jacob , in the spirit of prophecy , saw that judah was to have the scepter , the kingly power ; and it was not to depart from him , it was to be his right , and the law-giver was to be between his feet ; till shiloh came ; then the right was shiloh's , to reign and to give laws to his people , whom he should gather out of the kingdom of darkness , and from satan's power into his own inward , spiritual and everlasting kingdom . this was the true king , god's king , whom he would set up on the holy hill of spiritual zion ; and all the holy , inward , spiritual gatherings of all people , scattered from the holy , living power , must be to him . i will overturn , overturn , overturn it , and it shall be no more , until he come whose right it is , and i will give it him . and his dominion shall not pass away , or the scepter and law-giving power shall not pass away from him , as it did from judah , nor shall his kingdom ever be destroyed , dan. . . but god will give to him the throre of his father david , and he shall reign over the house of jacob forever ; and of his kingdom there shall be no end . qu. but who are the people that shall be gathered to him ? answ . the people that shall he●r his voice , and come at his call , that shall receive the instruction of wisdom , and feel the drawing power and virtue of the father , in the day of his power . it is written in the prophets , all thy children shall be taught of the lord. and every one that is taught and learneth of the father , cometh to the son , cometh to the messiah , cometh to the shiloh , to the word eternal , to the word of life in the heart . qu. was not the messiah promised to the jews , to come of them , and to be appropriated to them ? answ . he was promised to them , and to come of them , but not to be appropriated to them : but he was to be the universal saviour to all that should come under his ensign and banner . he shall set up an ensign for the nations , and he shall sprinkle many nations , &c. and god promised , that he would give his son ( his elect choice servant ) for a light to the gentiles . qu. were the jews then excluded ? answ . no : they were to be gathered to shiloh , as well as others ; nay , the lord had a special regard to them . the gospel was first preached to them . they had the first offer , or the first call to the spiritual glory . they were the children of the prophets , and of the covenant god made with their fathers ; unto whom god having raised up his son jesus , sent him to bless them , in turning away every one of them from their iniquities . and the whole nation , turning from their iniquities , should have been gathered by him , and should have enjoyed the blessing of his day and kingdom : yea , the first gathering was from among them , and the first glorious gospel-church was at jerusalem where the spirit and power of the lord jesus did most eminently and wonderfully break forth ; and great grace was upon them all . but the nation was not gathered to shiloh , nor did come under his scepter and government ; but only a remnant of the nation . so these being gathered , the rest were cast off ; and the ensign was carried among the gentiles , and the great gathering was there among them . qu. how is it manifest , that the great gathering to shiloh , was to be from among the gentiles ? answ . by many expess prophecies of scripture , and promises to the messiah , that he should have the gentiles for his inheritance and possession . vvhen god establisheth his king , the messiah , upon the holy hill of spiritual zion , notwithstanding all the heathens rage against him , and the people of the jews imagining a vain thing ( thinking to keep the body of him in the grave , who was the resurrection and the life ) what saith the lord to him ? ask of me , and i will give thee the heathen thine inheritance , and the uttermost parts of the earth thy possession , psalm . the lord said in another place , it is a light thing , that thou shouldst be my servant to raise up the tribes of jacob , and to restore the preserved of israel ; i will also give thee for a light to the gentiles , that thou mayest be my salvation unto the ends of the earth , isa . . . again the lord saith further , from the rising of the sun , even unto the going down of the same , my name shall be great among the gentiles ; and in every place incense shall be offered unto my name , and a pure offering : for my name shall be great among the heathen ? saith the lord of hosts , mal. . . sing o barren , thou that didst not bear ; break forth into singing and cry aloud , thou that didst not travel with child ; for more are the children of the desolate th●n the children of the married wife , saith the lord , isa . . . who was the married wife , who was the mother in the dayes of the first covenant ? was it not the jerusalem below ; who was then desolate and barren ? was it not another jerusalem , which is free , and the mother of all the spiritual children ? why was she now to rejoyce and sing ? but because she was to break forth on the right hand and on the left , and her seed was to inherit the gentiles , and make the desolate cities to be inhabited , ver . . the covenant on mount sinai did bring forth a great people , whereof jerusulem that was below was the mother . the covenant afterwards made , besides that in horeb , whereof the word nigh in the heart and mouth is the foundation ( by which word god circumcifeth ) was , as yet barren , and did not bring forth a people to the lord. but this covenant was to have a time , the jerusalem above was to have a time , wherein her seed should inherit the gentiles ; and the maker the husband should be called the god of the whole earth , ver . . read gal. . and see how the apostle of the gentiles expounds this mystery , shewing which is the free woman and her free children ; and which is the bond woman , and which the bond children , who are cast out in the day of god , and in the shining of his heavenly light inwardly , and cannot inherit the glorious kingdom of the gospel , with the children of the free woman . and consider , who were the people in the time of the first covenant ? vvho obtained mercy then ? vvere they not the jews ? and who were not a people , and who did not ob●ain mercy , but were left out of the love and mercy of the first covenant ? vvere they not the gentiles ? and did not the lord promise , that he would have mercy on them that had not obtained mercy ; and that he would say to them that were not his people , thov art my people , and they shall say , my god , hos . . . compared vvith rom. . . vvas not this once gloriously fulfilled in the first visitation of the gentiles ? and is it not again gloriously fulfilled in his novv visiting them again vvith the fresh sound of the everlasting gospel , as vvas promised , rev. . . o vvhat a promise is that , concerning the day of god , that in that day there shall be a root of jesse , which shall stand for an ensign of the people , to it shall the gentiles seek , and his rest shall be glorious , isa . . . is not this the day wherein the holy mountain is known and that nothing can hurt or destroy there ? and doth not the knowledge of the lord cover his land , his earth , as the vvaters do the sea ? and doth not the root of jesse the rock of life and salvation , stand for an ensign , placed so by god , and who can displace it , or shake them that are built on the inward mount zion ? yea , is not the rest of the weary soul , when 〈◊〉 comes hither , found to be very glorious ? and when this ensign is more fully lifted up , shall not the gentiles more abundantly come unto god , from the ends of the earth , and bewail their dead and estranged estate from god ( saying , surely our fathers inherited vanity , and things wherein is no profit , jer. · . ) and shall they not turn from all their idols , to serve the living god ? thes . . . and concerning the messiah it vvas promised , that in his name should the gentiles trust , and the isles should vvait for his lavv , and he should bring forth judgment to the gentiles , isa . . . vvith mat. . . but vvhat should i mention any more scriptures unto you concerning this thing , vvhenas ye have so large , full , certain and daily experience of it , in that vvhich is pure and living of god , which never deceived nor can deceive any ; for ye are begotten , by his spirit , into his own image and nature , and have received the spirit of adoption , where●n ye cry abba , father , to the father of spirits . he found you , indeed , in a strange land , under great captivity and alienation ftom him . ye have been in egypt , in sodom , in babylon spiritually : but the mercy of the lord hath followed you thither , and the arm of the lord hath reached to you there , and hath cut rahab , and wounded the dragon : yea , he whom the lord hath given for a light to the gentiles , hath shined to you there , in the midst of your darkness . so that god sent among you the prophet like unto moses ( though far above moses ) and hearing him , he led you out of egypt , and by the rod of his power did signs and wonders and valiant acts there , breaking that power , which with a strong hand held you captive there , and oppressed you . and ye have known the travel , trials and temptations in the spiritual wilderness , and the falling of the carcases which were to fall there , and the holy leading by the pillar of cloud and fire through all the entanglements and dangers therein . yea , and the faithful among you , the tried and prepared among you , have passed over jordan ( the river of pure judgment into the good land , and come to witness david and solomon ( who are one in spirit ) your king , who rules in righteousnes , and ministers to you peace everlasting . and ye have an high-priest there , not after the order of aaron , but after the order of melchizedeck , who is made the everlasting high-priest of god , not after the law of a carnal commandment , but after the power of an endless life , whose lips preserve the knowledge of the law for you , in that endless power of life ; who ministers for you & to you in that endless power , and intercedes with power and efficacy , and sprinkles the blood of the covenant upon you , vvhich takes avvay sin from your hearts & consciences . so that ye knovv the invvard jew's state , the invvard holy land and kingdom , the inward circumcision , before ye enter into that land ; and the inward lamb , the inward passeover , the inward mount zion and jerusalem ; the inward sacrifices and incense , the inward tabernacle , temple and ark of the covenant , the inward table of shew-bread , the inward manna , the inward rod that buddeth , the inward candlestick , and the lamps , which are never to go out in god's temple . and what should i say more ? all that that people were to be outwardly , in an outvvard vvay and state , hath god made you invvardly in the substance : and what god would have been to them outvvardly , had they obeyed his voice , and kept his statutes and judgments ; that he is to you invvardly , vvho are the called , and chosen , and faithful followers of the lamb : and ye are the enjoyers of their b●essings and promises inwardly . o the glory of your state , to the eye that is opened to see it ! now somewhat doth remain on my heart unto you . o be daily sensible of the tender goodness and mercy of the lord , which is broke forth among you . what mercy , what love hath the father shewn unto you , that ye should be thus accounted the children of god! that they which were once nigh , should be removed so far off ; and ye whi●h were so far off , should be brought so nigh , and should forever inherit the sure mercies of david ! for , of a truth , the lord will never forsake you ; but his mercy endures forever towards you , and your stakes shall never be removed : but this inward building shall stand forever . this zion is the place of god's rest , where he will dwell forever , whereof the outward zion was but a figure . dly , remember what the lord promised himself concerning you . when he vvas vveary of that people , and continually complaining of them ; o vvhat did he promise himself concerning the people he vvould bring forth , by the spirit and povver of the messiah , in the latter dayes ! did he not promise himself , that they should be an holy people , an invvardly circumcised people , a people that should please him ; sheep that should hear the shepherd's voice , and be healed by him , gathered home to him , and so follovv and learn of him the shepherd ; that they should all know him , from the least to the greatest ; and that he would forgive their sins , and heal their backslidings , and they should not return to folly or backslide any more ; as the children after the flesh alwayes did ? is not this the people , whom indeed god hath formed for himself , who shall shew forth his praise ? dly , remember what a covenant god hath prepared to make with you , as ye incline your ears to him , and are led by him , into the holy agreement with him ; even a cevenant which is not weak , as the old covenant vvas , but is full of virtue and vigour , to enable you to do whatever god requires of you . mark what it contains , putting god's fear into you : not the fear which is taught by man's precepts , vvhich man may get into hi● carnal mind ; but vvhich god places as the trasury of life in the heart , as it is vvritten , the fear of the lord is his treasure , isa . . . and , o vvho knovvs the preciousness of this treasure ! hovv it cleanseth the heart and keepeth it clean , and will not suffer the mind that is seasoned with it and kept to it , to depart from the living god! it fenceth from unbelief , it fenceth from disobedience , it will not suffer the soul so much as to meddle with any appearance of evil. o precious , glorious , blessed treasure ! happy is the man● that feareth alwayes with this fear ! another precious thing this covenant contains , is . the law written in the heart , that it shall be as near yea , nearer then sin is , in the heart that is made tender , and hath the law of the spirit of life written in it . who knows what it is to have the law of love the law of life , the law of the spirit , the law of faith the law of new obedience livingly written by god in his heart ! surely none can , but they in whom god writes it ! and such cannot but desire to have it written in their hearts , by his blessed finger , daily more and more . but this covenant contains yet more , even the putting of his own spirit within them , to be a fountain of life there , a fountain of strength and wisdom there , to make them more and more willing in the day of his power , and to cause them to walk in his wayes , and keep his statutes and judgments and do them , that the lord their god may bless them and delight in them . o who would not long after , and take up the cross and shame , to enjoy the glory of this state ! o what hath god done for a poor despised remnant among the gentiles ! o who would not desire to keep this blessed covenant with the lord , that he might fully enjoy the lord that the marriage with the maker might be witnessed , in his loving-kindness & everlasting righteousness , and all unrigteousness and uncleanness might be put away , removed and separated from the heart forever . ah the virgin-spirit , which the lamb loves , and delights to marry with ! he that is joyned to the lord is one spirit , and he must part with all that is old , evil , unclean and corrupt in him , that would be joyned to the lord , and become one spirit with him . o who would lose the precious fear of the covenant , which is clean and endureth forever , and keepeth clean and chast to the lord forever ! and who vvould miss of one lavv , which god hath to write in the hearts of his children , when every law is a law of life , and changeth the mind into the nature of the law-giver ! and who would grieve god's spirit , which is our comforter ? or quench that which kindles the pure flame of love and life in our hearts ? much less can any of his dear and tender children be willing to vex him , by manifest carelesness and disobedience , who giveth us to drink of the river of his pleasures ! o my dear friends , ye do not know the great travail of my heart , that all the children of the lord might walk before him in all well-pleasing , that we might come all into covenant , into the full covenant , and walk fully with him in the covenant , that his anger might be forever turned away from us all , and he might never be wroth with nor rebuke any of us any more . it is written on my heart , the breaking forth of this glory would reach the jews . and though they be cast off , as to their outward state , and not so to be owned , or come into that glory any more , yet there is a day of mercy and love for them , as to that inward state of life and redemption , which their outward state typified : and the breaking forth of the full glory of the gentiles , and the manifestation of god's mighty power and presence with them ( they being made by god a people to him , and so walking with god , as none possibly can , but those , who are created anew and so made by him ) this might provoke the jews ( the poor scattered forsaken jews ) to seek after the lord their god , and david their king , inwardly to be revealed in them , and rule among them . the lord god of our life and tender mercies , carry on to perfection this blessed work of his , which he hath so mightily begun , and so mightily hitherto carried on ; and keep us in the sense of his good spirit , and in tender and holy subjection thereto , and in unity together in the life , wherein we have been gathered and preserved , and in pure judgment over all the workings of the enemy every where , and in the gospel-love one to another , and to all men , even our greatest enemies , that we may seek the good of all men , even the rescuing and preserving all out of sin and wrath , as much as in us is possible , that the pure light , wherewith our god and heavenly father hath enlightned us , may shine in us , and the life wherewith he hath ●uickned us , may live in us , and we may feed on nothing but life , and grow in nothing but life and truth , to the great glory of our heavenly father , and to the great joy of our hearts , amen . a few words to england my native country . o land of my nativity , o my dear country-men , the pure power of the lord is upon me , and the springs of life open in me ; and among many other things , i am melted in love and desires after your welfare : and this is in my heart to say to you . if i now testifie to you in truth , of a pearl , a heavenly pearl , an everlasting pearl ; will ye not hear me ? if i tell you , your heart is the field , or earth , wherein it is hid ; will ye not consider of it ? if the everlasting gospel be preached again , which contains true tidings of redemption from sin ; will ye not listen after it ? if the kingdom of god , and righteousness of christ , be to be revealed within ; would ye not willingly learn to wait for it there , and beg of god that the eye may be opened in you , which alone can see it , when it doth appear . indeed god's visitation is upon this nation , in an especial manner ; his light and power is breaking forth in it , against the darkness and power of the spirit of satan , which hath captivated and still captivateth many . ye desire outward liberty , and the enjoyment of your outward rights ; would ye not be free inwardly ? free from the base , earthly , selfish nature and spirit , which man fallen from god , and the glory wherein he created him , is degenerated into ? oh , is not the power of god , and life of christ able to restore man to this ? he that created man at first so glorious , in his own image ; is he not able to create him anew ? oh hear , my dear countrymen ; the power is revealed , which createth anew ; and they that receive it , and are as clay in the hands of the great potter , given up to be formed by it , are daily created ( by the operation of it ) anew , into an holy , heavenly , innocent , living , tender , righteous frame day by day ; and are made willing , daily more and more to be the lord's , in this day of his power ; and do receive power to become sons , and strength against their souls enemies : and the glorious work of redemption , which god hath begun in them , the arm of his strength mightily carrieth on in them , to their comfort , and his everlasting praise . there is a spiritual egypt and sodom , as well as there was an outward ; and there is a spiritual wilderness , and canaan also and the arm of god's power inwardly and spiritually hath been revealed in this spiritual egypt , wilderness and canaan , as really as ever it was in the outward . do ye not read of a jew-inward , and a circumcision-inward , and the leaven-inward , and keeping the feast of unleavened bread , even of bread that is not leavened with sin ? and he that eats of this unleavened bread , it unleavens him of sin , and leavens him with life and holiness : for it is an holy bread , and a living bread. this is the bread which comes down from heaven , which they that feed upon live , and they that live feed upon . and though they be many , yet feeding upon this bread , they become come one bread one living body . consisting of a living head , and living members ; for the same life and pure heavenly nature , which is in the head , is communicated by him to the members . but how shall we find this , may some say ? i will tell you how we found it , and here none can miss of it , that sweep the house and make a diligent and faithful search after it . that in the heart of man , which turns against sin , discovers sin , draws from sin , wherein god ministers help against sin , that is it . that is the pearl hid , that is the kingdom hid , in that is the righteousness of god revealed from faith to faith , in all that receive and give up to this holy leaven . this is of the nature of god and christ , this is a measure of his light , of his pure life , this is the law and commandment everlasting , which god writes in the hearts of the spiritual israel , for the inward jew hath inward tables , where the inward law is w●it , for the inward eye to read . o how nigh is god inwardly , to the inward people , in this our day ! o the pure glory is broke forth ! but , alas , men are in their several sorts of dreams , and take no notice of it . what shall the lord do to awaken this nation ? in what way shall his power appear , to bring down unrighteousness , and to bring up righteousness in the spirits of people ? do ye not think the lord hath been at work , and is still at work ? how could deceit be so wasted inwardly , and truth so grown inwardly , and overspread more and more , and gain ground in the nation , if the hand and power of the lord were not with it , blessing it . o take notice of the handy-work of the lord , ye children of men , and wait to feel truth near , and to partake of the living virtue and power of it ; that ye may feel your hearts creating anew , and the old heavens and earth may inwardly pass away , wherein dwells unrighteousness and the new heavens and the new earth may be inwardly witnessed , wherein dwells righteousness . o that this nation might become a paradise of god! o that every one might be sensible of his presence , and power , and kingdom , and righteous government inwardly in the heart , from the king that sits on the throne , to the begger on the dunghil . surely man was not made for himself ! surely he was not made such a creature as now he is ! but in the holy image of god , with love in his heart to god above all , and to his neighbour as to himself . o what are the religions and professions of several sorts , where this love is not found ! the lord is restoring his image , and bringing forth the true , pure religion again . the pearl , the truth contains & comprehends it . o buy the pearl , o buy the precious truth : sel all that is contrary to it for it ; take up the cross to all that is evil in thee , as the light in thee maketh it manifest , and thou shalt have the free possession of it in thy heart , and feel it a root of life , a treasure of life , a well of life , out of which the living water will be daily springing up in thee , unto life everlasting , amen . the d of the th mon. . three queries upon three verses of the th psalm . verse . there is a river , the streams whereof shall make glad the city of god ; the holy place of the tabernacles of the most high. query . which is the river , and what are the streams thereof , which make glad the city of god ? and which is the city of god which they make glad ? which are the tabernacles of the most high , and which is the holy place of those tabernacles ? o my dear country-men , that every one in this nation did understand and enjoy these thing ! for the lord is ready to beget a will , to beget a thirst in the hearts of the children of men : and whosoever thirsteth , whosoever will , is called to the waters , and may come to the waters , and take of the water of life freely , ( isa . . . rev. . . ) yea , to the full satisfaction of their souls . for indeed this is the day of god's power , wherein he doth make his people willing to come to him , and to abide with him the fountain of living waters : and those that do come to him , and abide with him , he abundantly satisfieth with the fatness of his house , and giveth them to drink of the river of his pleasures , psal . . , . mark , god is the fountain of living waters , with him is the fountain of life , a river of pleasures , a river whose streams make glad the whole city , even the holy place of all the tabernacles of the most high : and he giveth his citizens to drink of it ; and whoever drinketh of it , it maketh them glad , it refresheth their life . o that more knew what this means . ver. . god is in the midst of her ; she shall not be moved : god shall help her , and that right early , or when the morning appeareth , or from the morning appearing . qu. . how is god in the midst of this city ? ( is it not more gloriously , in an inward way , then ever he was in the temple in the outward jerusalem , in an outward way ? ) how is she built ? how is she founded and scituated ? how comes it about , that she shall not be moved ? how is god her refuge and strength , and present help in time of trouble ? after what manner doth god arise inwardly and scatter his enemies ? how doth the morning light help her ! after what manner , when the enemy cometh in like a flood , doth the spirit of the lord lift up a standard against him ? ah , blessed are they that know , and experience , and live in the enjoyment of these things . o that this whole nation did so . were it not worth the suffering of much , the denying of much , and the bearing of much judgment to come to this ? ver. . be still , and know that i am god : i will be exalted among ( or in ) the heathen : i will be exalted in the earth . qu. . what is that stilness , wherein god is known to be god ; not outwardly in notion , but inwardly in the heart ? vvhat is that silence of mind , wherein god teacheth his israel in the new covenant to know him as he is ; even all of them , from the greatest to the least ? how will god come to be exalted in the heathen , and in the earth ? is it not by the light of his day breaking forth and shining in them ? vvhere this day breaks forth in any heart , doth it not bteak down and destroy the kingdom of darkness inwardly ? and doth not the king of glory consume the man of sin , the wicked one that was exalted in the temple before ( which temple belonged of right to god ) with the spirit of his mouth , and destroy him with the brightness of his coming , or appearing , isa . . . thes . . . then is the day known , vvherein the lord alone is exalted . o that this day vvere more knovvn , and the lord , vvho is indeed vvorthy , vvere more exalted , and all flesh become his foot-stool forever ! concerning the true church and ministry under the gospel , and the maintenance thereof , some few questions answered in truth and plainness of heart , and left to the witness and testimony of god in other mens consciences . question . which is the true church , or the gospel-church , or he church , according to the new covenant ? for ●here was an old covenant , and a church according to that under the law : and there ●s a new covenant , and a church according to that under the gospel . answ . for the clearing of this , to the hearts and consciences of people , let us enquire and consider what the new covenant is , and then it will more easily appear , which is the church according to the new covenant . the new covenant according to plain scripture , and according to manifest experience , ●n this blessed day of the shining of the gospel-light in mens heatts , is a covenant o● god's putting his law in the inward parts o● people , and writing it in their hearts ; and of his becoming their god , & making ●hem hi● people , and of teaching th●m all to know him ( inwardly and experimentally ) from the least to the greatest , and of being merciful to their unrighteousness , and remembring thei● sins and iniquities no more , jer. . , ▪ heb. . , , . now if this be the new covenant , the covenant of the gospel-church , then they are the gospel-church , who are the people o● god according to this covenant ; who have the law put by god into their inward parts and writ in their hearts ; and so according to this law and covenant , have god to b● their god , and are his people , and are taugh● by him to know him ( as it is written , all th● children shall be taught of the lord , isa . . & john . ) and whose unrighteousnes● god hath been merciful to , and whose sins and iniquities he remembereth no more , being washed away from their consciences by the blood of the everlasting covenant , which th● blood of bulls and goats could never do . s● that this is the new testament-church ( o● gospel-church ) a church of jews inward a● the law-church was a church of jews outward : a church of inward worshippers , o● worshippers in spirit and in truth , john . . as the law-church was a church of worshippers outward : a church of inward circumcised ones , as the law-church was a church of outwardly circumcised ones , rom. . . a church of such as are inwardly holy , as the law-church was to be a church of such as were outwardly holy : a church of such as offer inward incense and sacrifices , as the law-church was a church of such as offered outward incense and sacrifices : a church of inwardly redeemed ones , from the inward , egypt , from the inward darkness and power of satan , as the law-church was a church of such as were redeemed from the outward egypt , and the povver of pharaoh outvvard : a church that hath the invvard ark , ( rev. . . ) the invvard presence , the invvard manna , &c. as the outvvard church of the jews had the outvvard . qu. . which is the true gospel-ministry , and who are the true gospel-ministers ? answ . those vvhom christ sends forth , in the spirit and povver of his father , to gather and build up this church . christ had all power in heaven and earth given him , even to ths very end , to gather , defend and build up his church . and he bid his apostles vvait for the same povver , and sends forth his ministers in the same povver ; that they may be able ministers of the gospel , vvhich is not vvords but povver , even the povver of god unto salvation , rom. . . the nevv covenant stands is not in letter , but in spirit and povver and they that are the ministers of it , must receive life , spirit and povver from christ ( the head ) and minister in that spirit , life and povver to the members ; or they cannot nourish and build them up : yea , they must preach and minister to the vvorld in it , or they are not able to gather out of the vvorld into it . christ the lord o● his church , the foundation of life in his church , the everlasting rock , is a living stone , and his church is built of lively stones : and hovv can any minister life unto them , or build them up in the life , spirit and power ; but who a●e in the life , spirit and power , and who receive life , spirit and power from the head , to furthe , quicken and build up the living members with ? the milk , which nourisheth the living babe , is living , which must come pure from the breast of life , and not be mixed with man's vvisdom or brain-inv●ntions , or it cannot yield pure nourishment . vvhat then must the bread and vvine , and vvater of the kingdom be , whereon the children and heirs of the kingdom must feed , or they cannot be satisfied ? and the ministers of the gospel are stewards of this heavenly life , this heavenly spirit , this heavenly power , this heavenly treasure , which they have in the earthen vessels , and which god enables them to bring forth , for the feeding of his lambs and sheep . christ said unto peter , lovest thou me more then these ? peter answered him , yea lord , thou knowest that i love thee . if it be so , feed my lambs , feed my sheep said christ to him . but how should he feed them ? in what should he feed them ? vvith what should he feed them ? all power , saith christ , is given me in heaven and in earth , and i am to ascend to my father , and to receive the fulness of his spirit ; and do ye wait , and ye shall receive abundantly of the same spirit and power , and then in that spirit and power ye shall be able to feed my lambs and sheep , that are begotten and gathered to me in it : but out of it none is able to feed and build them up ; for that is the very thing they are to be fed with , and built up in· indeed a man may be a minister of the letter , a minister of the law , without the spirit and power , but of he gospel he cannot possibly ; for that consists not in letter , but in spirit , cor. . and the faith that is to be begotten there , is not to stand in the vvisdom of man , but in the power of god. the gospel-state , the gospel-church , the gospel-building begins in the power , and is carried on in the power , and finished or perfected in the power , and the whole ministry of the gospel is to partake of this power , and minister in it , or they can do nothing in this work . christ jesus our lord begun it in this power , and none can carry it on without this power . the lord god of glory laid the foundation ; behold i lay in zion for a foundation , &c. isa . . . pet. . , , . and the quickning spirit alone is able to make living stones , and spiritual stones ; and the lord alone is able to build them up , by the operation of this spirit and power ; and they that are the true ministers of the gospel , minister in this : and are to wait for it daily from god , that they may minister in it . qu. . what is the maintenance of the ministers of christ , or what is to be the maintenance of the true ministers under the gospel ? answ . christ , who hath sent them forth to minister in his name , hath provided for them ; & they that are his true ministers , are satisfied with what he hath provided for them , mat. . . being careful not to make the gospel , which is to be an inward blessing , outwardly chargeable to any . the mind of the true ministers is about the service of christ , how they may be faithful to him , gather souls to him , feed them with the bread of life from him ; not what they shall have from men , for so doing ; for such covet no man's gold or silver , &c. some question answered concerning the lambs war. question who is the lamb ? answ . h● that takes away the sins of the world . the word which was in the beginning behold the lamb of god , said john , john . . & ver . . he ●hat was born of the virgin mary after the flesh ; and was also the man-child , born of ●he travelling-church , after the spirit . rev. . . qu. . who makes war with the lamb ? answ all that are in wickedness , in darkness , in sin and corruption , and under the power thereof , who strive to defend and maintain this kingdom against the appearance of his light , spirit and power in them . qu. . what strength have they on their side , that make war against the lamb ? answ . the strength of the great red dragon , who hath seven heads and ten horns : and in every one of his heads is wisdom , and in every one of his horns there is power . so that dreadful is the battel that is fought between them , either inwardly in the heart , or outwardly in the vvorld , when christ appears in his light , spirit and power to assault and break down the kingdom of darkness , and to set up his own kingdom , which must be set up , even in the vvorld , dan. . . . rev. , . qu. did the great red dragon and his army , never ( in no respect ) prevail in this battel ? answ . yes ; for even while the lamb , and his pure life and holy testimony have prevailed , so that the dragon and his army could get no ground over them inwardly ; but salvation ( the wall and bulwark of god's heritage ) and strength , and the kindom of god , and the power of his christ did prevail inwardly ; yet the dragon , even then hath prevailed over their goods , liberties and lives outwardly : and he drove the vvoman , the true church out of her place , as i may say , that she was forced to fly into the vvilderness , he so sorely assaulting her : yea , after that also , he made vvar with the remnant of her seed , and cast some of them into prison , and drunk the blood of those that would not drink his false church's cup , but keep the commandments of god , and have the testimony of jesus , rev. . & chap. . . yea the beast , to which he gave his power ( which had seven heads and ten horns like him , chap. . . ) made vvar with the saints , and over came them outwardly , though he could not overcome them inwardly ; for he could not make them to worship him , ver . , . nay , nor the second beast neither , though he had horns like a lamb , and spake like a dragon , and exercised all the power of the first beast , and did great wonders , and had power to give life unto the image of the former beast , and would kill all that would not worship the image of the beast ; and would suffer none to buy or sell , but such as had the mark or name of the beast : yet neither could this beast overcome the followers of the lamb , as to their inward life and testimony , though it had power to kill and suppress them outwardly , ver . . to the end , & chap. . . to ver . . which plainly shews the saints had patience , and kept the commandments of god and the faith of jesus , and would not worship the beast and his image , nor receive his mark , either in forehead or hand . qu. . what was the cry up and down nations , when the dragon and the beast thus prevailed , and when the false church carried her cup of fornications up and down through kingdoms and nations , and made the kings and inhabitants of the earth drink thereof ; and who would not drink thereof she would not let them buy nor sel , but impoverish , imprison them , and drink their blood ? rev. . . & . answ . the cry every where was , who is like unto the beast ? who is able to make war with the beast ? indeed , there appeared no power any where , able to withstand or resist this power , which the dragon had , who gave it both to the beast which arose out of the sea , and to the beast which arose out of the earth ; both which joyned together , to persecute all that would not drink of the false church its cup , which was golden without , but full of abomination , and filthiness of fornication ( fornicating from the holy life , spirit and power of the lamb inwardly who is the head of the true church , and true worshippers , rev. . . & chap. . . qu. . what is the time of the dragon 's , the beast's and false church thus prevailing against the true church , in reference to the outward , though they cannot prevail against its inward life and testimony ; but that ( through patience and suffering● ) prevails over and reigns inwardly , in the midst of all their cruelty and oppressing of the outward man ? answ . it is the time of antichrist's reign , and sitting in the temple as if he were god , and exalting himself over all that is called god , and which ought to be worshipped . it is the time of the true church its being in the vvilderness , and of the man-child's ( which the true church brought forth ) being caught up to god , which things were to last , according to scripture account , . dayes , or a time , times and half a time , thes . . . . rev. . . . qu. . what will the lamb do , when this time is out ? answ . he will come and make vvar again , he will come with his heavenly armies , armed with spiritual armour , and fight an heavenly battel ; yea , he will judge and make vvar in righteousness , against the unrighteousness of the dragon , and the beast , and the false prophet ; and his heavenly armies shall follow him their captain and leader , on white horses , clothed in fine linnen , white and clean ; who shall fight in his spirit and power , against all that he fighteth against : and out of his mouth goeth a sharp sword , that with it he should smite the nations ; and he shall rule them with a rod of iron , and make the spirits of all his opposers bow under him , and fly to shelter themselves from that vvrath which they cannot escape ▪ o who would not kiss the son , that he might not provoke the lamb to vvrath against him , whose vvrath is dreadful ! rev. . . to the end , psalm . . qu· . what shall the cry be , when god's spirit and power prevaileth over the dragon's spirit and ●nd power , when the lamb gets the victory , when he smites the earth with the rod of his mouth , and with the breath of his lips shall slay the wicked ; when he brings down the dragon , beast and false prophet , and the false church mother of harlots ( which hath drunk the blood of his saints ) with his vials , plagues , woes , thunders , & c ? when babylon the great city falls , which made all nations drunk with her spiritual wine of fornication ? answ . then the power , which doth this , shall be magnified . then it shall be said no more , who can make war with the beast ? but who can withstand this power ? who can make war with the innocent , righteous lamb ( who hath his sword in his mouth ) and with his tender-hearted , faithful followers , and prosper ? who shall not fear thee o lord , and glorifie thy name : for all nations shall come and worship before thee ; for thy judgments are made manifest . great and marvelous are thy works , lord god almighty , just and true are thy wayes , thou king of saints , rev. . , . yea , a great voice of much people in heaven shall say , allelujah , salvation , and glory , and honour , and power unto the lord our god : for true and righteous are his judgments ▪ for he hath judged the great whore , which did corrupt the earth with her fornication , and hath avenged the blood of his servants at her , hand , chap. . ver . . . now doth it not concern all people to consider , which is zion god's holy mountain , and which is the jerusalem of his building , the holy city of god , the holy church of god , the mother of all the truly living children ; for the jerusalem which is above and which is free , is the mother of them all , gal. . . and also which is babylon , the city built by man , and the spirit of antichrist , in a kind of likeness , but not in the real nature of the true church , that they may wait for and follow god's call to come out of her , and may not partake of her sins , of her sorceries ( rev. . . ) of her fornication from the pure life , spirit and power , and seting up worships , and compelling people to worship in her forms ( which are out of the life , and out of the power ) that they partake not of her plagues ; which will indeed be very dreadful , such as shall affright any from coming near her , or medling with her spiritual sorceries and fornications any more , rev. . . & ver . , . o therefore let every one consider what the beast is , what his image , what the mark in the forehead what in the right hand ; and take heed he be not found worshipping the beast and his image , or receiving his mark , either in his forehead or right hand ; lest god make him to drink of the wine of his wrath , which is poured out without mixture , into the cup of his indignation , and he be tormented with fire and brimstone in the presence of the holy angels , and in the presence of the lamb , and have no rest day nor night , rev. . , , . i had rather run great hazards outwardly , and suffer much affliction and persecution from men , to keep my soul true to god ; in the spiritual worship and testimony , which he hath given me , against all false wayes and invented worships , then expose my soul to the hazard of drinking of this dreadful cup of god's indignation , which the lord god of tender mercies , teach men and give them true vvisdom to avoid and escape , amen . the conclusion . behold my servant shall deal prudently he shall be exalted and extolled , and be very high . as many were astonied at thee ; ( his visage was so marred more then any man , and his form more then the sons of men ) so shall he sprinkle many nations ; the kings shall shut their mouthes at him : for that which had not been told them , shall they see ; and that which they had not heard , shall they consider , isa . . , , ▪ thou art fairer then the children of men : grace is poured into thy lips ; therefore god hath blessed thee forever . gird thy sword upon thy thigh , o most mighty ; with thy glory and thy majesty . and in thy majesty ride prosperously because of truth , and meekness , and righteousness , and thy right hand shall teach thee terrible things . thine arrows are sharp in the hearts of the king's enemies , whereby the people shall fall under thee . thy throne o god is forever and ever : the scepter of thy kingdom is a right scepter . thou lovest righteousness and hatest wickedness , therefore god , thy god hoth anointed thee with the oyl of gladness above thy fellows , psalm . ver . . to . strengthen ye the weak hands , and confirm the feeble knees : say to them that are of a fearful heart , be strong , fear not ; behold , your god will come with vengeance , even god with a recompence , he will come and save you . then the eyes of the blind shall be opened , and the ears of the deaf shall be unstopped . then shall the lame man leap as an hart , and the tongue of the dumb sing ; for in the wilderness shall waters break out , and streams in the desert . and the parched ground shall become a pool , and the thirsty land springs of water : in the habitation of dragons , where each lay , shall be grass with reeds and rushes . and an high-way shall be there , and a way , and it shall be called the way of holiness , the unclean shall not pass over it , but it shall be for those : the wayfaring men though fools , shall not err therein . no lyon shall be there , nor any ravenous beast shall go up thereon , it shall not be found there : but the redeemed shall walk there . and the ransomed of the lord shall return and come to zion with songs , and everlasting joy upon their heads : they shall obtain joy and gladness , and sorrow and sighing shall flee away , isa . . ver . . to the end . blessed be the lord god of life forever , ●hese scriptures and many more , are sweet●y and preciously fulfilled in the hearts of a remnant , in this our day . they were once ▪ in a degree ) fulfilled , in the day of the ap●earance of the word of life , in the prepa●ed body of flesh . they were again mo●e ge●erally fulfilled , in the day of the pouring ●ut of his spirit , and gathering a people to ●im , both from among the jews and gentiles . ●hom he did sprinkle with his holy life , spi●it and power . and they are again fulfilled ●n the hearts of many , after the long night of darkness , and great and large apostacy from ●he spirit and power of the apostles . blessed , o blessed be the lord , the sun of righ●eousness hath again shone forth , and appeared inwardly in a glorious , living , powerful manner , to them that have feared his name ; and he hath been a god of vengeance to the man of sin , yea , to all that was dark , fleshly and corrupt in them ; and a god of mercy and tender bowels , to those which pan●●● after and waited for his salvation : and the healing virtue , from under the vvings of the saviour , and the holy anointing hath dropped upon the eyes of the blind the pu●e eye-salve , and they have been opened ; and the ears of the deaf , by the voice of the son of god , have been unstopped ; and the inwardly and spiriually lame have leaped as an hart ; and the tongue , which could not name god in truth and righteousness , but hath been dumb before him , and before men also , could not but sing , because of the breaking forth of the vvaters and streams of life upon the thirsty land and parched ground , making them a pool and springs of water : vvhich land , which thus is changed from its wilderness and parched state , into an holy , fresh and living state , the dragons do not lodge in , nor is it any more an habitation or cage for unclean & noisom birds ( as great professing - babylon the mother of harlots , with all her fleshly , professing-daughters is ) but life dwells there ; the holy one is in the midst of this land , & it brings forth the fruits of life and righteousness , to the righteous & holy one . and here the king of glory's high-way , even the way of holiness is known ; which none , but those whom he makes holy can walk in . let men profess what they will , yet being unclean in heart and coversation , they cannot pass over to come into this way ; but the holy , they which are made holy by god , and keep to , live in , and follow that which is holy , though way faring men , and though otherwise fools ; yet they shall not err here , but be preserved by the holy power , in the holy way , which is prepared and cast up for these . and as for that which would tear and destroy , it shall not be found on all that holy mountain , where these live and feed . yea , here is the house of god , and throne of god , and god the judge of all , and jesus the mediator of the new covenant , and the blood of sprinkling , where the ransomed of the lord enjoy the presence of the bridegroom , whom god hath set king , and who reigns on his holy hill of inward and spiritual zion , and causeth them to sing , who feel him reign ( even the everlasting seed of life to reign inwardly in the heart ) oh , everlasting joy is upon their heads ; they have obtained joy and gladness , and sorrow and sighing flees away , when the joy unspeakable and full of glory is felt springing in the heart , from the sense of the presence and enjoyment of the bridegroom ; for of a truth , the lord hath comforted zion , yea , he hath comforted many of her waste places ( he was angry with her daughters , before their filth was purged away by the spirit ●udgment and burning , since that time his anger hath been turned away , and he hath comforted them , isa . . . &c. ) and he hath made her wilderness , in many hear●s , like eden , and her desert like the garden of the lord ( even like the garden that he waters ) and how can joy and gladness but be found here , with thanksgiving and the voice of melody ? isa . . . & chap. . . thus it is with such of the gathered people and nation of the lord , that hearken and give ear to him , and have known the law of life to proceed out of his mouth , and his judgment to rest for a light , ver . . the end . the contents . first , a preface concerning god's visiting and appearing to his distressed people in this and other nations . ii. somewhat in the love of god to the iews natural , p. . iii. somewhat in the same love to the iews spiritual , p. . iv. a few words to england my native country , p. . v. three queries on three verses of psalm . p. . vi. some questions answered concerning the true church , ministry & maintenance , under the gospel , p. . vii . some questions answered touching the lamb's war. p. . viii . the conclusion , containing some precious scriptures concerning christ's inward appearance , and his powerful working against his enemies , and in and for his people , with some few words added thereupon . the state of christendom, or, a most exact and curious discovery of many secret passages and hidden mysteries of the times written by henry wotten ... wotton, henry, sir, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the state of christendom, or, a most exact and curious discovery of many secret passages and hidden mysteries of the times written by henry wotten ... wotton, henry, sir, - . [ ], , [ ], p. : ill. printed for humphrey moseley ..., london : . table of contents: p. [ ]-[ ] index: p. 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instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- early works to . church history. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the trve effigies of sr henry wotton k t embassadovr in ordinary to the most serene repvbliqve of venice , and late provost of eaton colledg . anno aetat is suae the state of christendom : or , a most exact and curious discovery of many secret passages , and hidden mysteries of the times . written by the renowned sr henry wotton , kt. ambassadour in ordinary to the most serene republique of venice , and late provost of eaton colledg . london , printed for humphrey moseley , and are to be sold at his shop at the prince's arms in st paul's church-yard , . to the judicious reader . the author of these politique and polite discourses , knew the world so well , and the world him , that not to know sr henry wotton , were an ignorance beyond barbarism , in any who have been conversant in the least measure with any transactions of state : a knight he was of choice intellectuals , and noble extraction , who may be said to have king'd it abroad half his age in embassies , by representing the person of his soveraign prince in most of the courts of christendom , amongst the severest and most sagacious sort of nations ; for he was thrice sent ambassadour to the republique of venice , from the most serene prince james the first king of great britain ( by whom the order of knighthood was conferred upon him . ) once to the states of the united provinces . twice to charls emanuel duke of savoy . once to the united princes of upper germany in the convention at heylbrun . lastly , he was sent extraordinary ambassadour to the archduke leopold , the duke of wittenberg . imperial cities , strasburgh and ulm , and to the roman emperour himself , ferdinand the second : and however it may be thought by some that after so many great and noble employments , the provost ship of eaton was a place not considerable enough for a personage of his merit ; yet if we consider the sedateness of his temper and spirit , he being of a speculative and quiescent disposition , it seems to have been rather his own choice , then any want of regard , in those times , to a man so highly deserving of the commonwealth ; and consequently , it appears that those weighty affairs he manag'd both at home and abroad with so much honour and reputation , were rather the effects of his zeal to the service of his king and country , then of any aspiring or ambitious thoughts ; seeing he forsook the highest places of honour and profit , which he merited at the hands of a great king , for the more contenting enjoyments of a solitary and studious retirement . had he been never known unto the world until the publishing of his late works called reliquiae wottonianae , there is in them contained that which may abundantly demonstrate how admirably he was accomplish'd both in the severer and politer arts. not to insist upon the many elogiums deservedly fixt upon his fame by the most learned and judicious persons both native and forraign ; i shall only insert what the most vogu'd poet of this age hath sung of his skill in tongues . he had so many languages in store , that only fame can speak of him in more . it were but needless therefore to premise any thing concerning these following discourses , written by a person of such a known and celebrated worth , but only this , that by the high quality of his negotiations in soveraign courts , he had the greatest advantage that could be to feel the pulse of government , and make inspections into those arcana imperii , those mysteries of state , which he communicates here to the world , in many choice and judicious observations , whereby the discerning reader may be will acqnainted with the state of europe , and the interest , dependencies , and power of most princes , together with the occasions and motives of most of the wars that hapned the last century , whereof some came from slight quarrels ; for he tells you that charls the hardy duke of burgundy , made a war for a cart-load of sheep-skins , in which he breath'd his last : with these modern observations he intermingles many ancient passages , both of greeks and romans , which may much conduce to rectifie and enrich the understanding of the reader . the contents of the several discourses . i. the occasion of sir henry wootton 's undertaking this treatise . p. . ii. his opinion both in general and particular concerning princes , their means and designs . iii. that notwithstanding the invasion of the turks , the civil wars among christian princes cease not iv. that princes aiding of rebels is no new thing , but hath been practised in former ages . v. that it was not without just cause that the flemmings rebelled against the king of spain . vi. the several rebellions of the frenchmen against their king , and the causes thereof . vii . the practises of sejanus , pompey , crassus , piso , and curio , with a comparison between the duke of guise and them , and also other great rebels viii . that the salique law of france did not infringe the title of former kings of england to that crown , and the frenchmens objections concerning the same answered ix . that kings have often dis-inherited their eldest sons , and given their kingdoms either to strangers , or to their younger sons x. reasons why the kings of england having a right to the crown of france , and having had so good success in former times in demanding of their right , do not still continue to presecute their demands , and the causes and means of their losing all france . , . xi . how the kings of spain came to arrive to this height of power which they enjoy at present , from so small a beginning . xii . that the kingdoms of naples and sicily have been fatal to most nations of europe . xiii . by what means the spanish king obtained naples and navar. xiv . the spanish king 's title to the kingdom of portugal xv. the authors opinion concerning the claim of the several competitors to the crown of portugal . xvi . the spanish king's title to the indies . xvii . the spanish kings title to milan . xviii . the spanish kings title to the dukedom of burgundy , and how he retaineth all those states which he possesseth xix . vvhat inconveniences armies have bin subject to , going far from home , with the causes of hannibal's ill fortune . xx. the manner of the king of spain's dealing with the turk . xxi . the manner of the spanish king 's proceeding with the french xxii . the spanish king 's proceeding with the princes of germany . xxiii . vv hat account the spanish king maketh of the princes italy , xxiv . queen elizabeth proved to be the most considerable enemy of the spaniard . xxv . divers examples shewing , that what god hath decreed , cannot be prevented by any foresight of man. xxvi . queen elizabeth justified in her attempts against spain and portugal . xxvii . several examples in what manner princes have demeaned themselves toward those that have fled to them for succour . xxviii . that princes have oft broken leagues with their confederates upon occasion given , or upon some considerable advantage xxix . that there was just occasion given for the intercepting the spanish money sent into flanders . xxx . that the spaniard is generally supposed to be more powerful then really he is . xxxi . the nature and condition of the spanish people . xxxii . the false commendations given by divers authors unto spain . xxxiii . that the king of spain 's wars with the low-countries , have depriv'd him of that benefit which he might have reaped if they had not been so much impoverished . xxxiv . that it was no point of policy in the spanish king , not to grant liberty of conscience to his subjects in flanders . xxxv . that it redounded not so much to the spanish kings honour as he imagined , to enter into a league with the princes of italy , the duke of lorrain , and the house of guise against the lutheran princes . xxxvi . that many princes have been less to blame for entring into a league with the turk , then the king of spain for his league with the guisards . xxxvii . that princes oversights are never forgotten after their deaths , however their vertues may . xxxviii . the likelyhood of the downfal of the duke of guise his faction . xxxix . that it is but uncertain trusting to the friendship of rebels xl. the french king vindicated from divers things laid to his charge . xli . the king of france his killing of the duke of guise justified . xlii . how the kings of france have from time to time raised the revenues of that crown . xliii . the commendations of henry the third of france from divers eminent authors . xliv . to what a vast power and authority the popes of rome are advanced from a small beginning , with their deceits and cruelties . xlv . vvhat losses and injuries princes have sustained by submitting to the pope's authority xlvi . queen elizabeth unjustly accused by the english fugitives , to the king of spain for overcharging her subjects with unaccustomed subsidies and taxes . xlvii . the spanish king blamed for giving too easie credit to the reports of the english fugitives . xlviii . certain objections against the queen of englands putting the scottish queen to death , answered . xlix . vvhether it be allowable for subjects to take up arms against , or put their princes to death . l of the proceedings of divers princes toward those that have fled unto them for succour . li. that embassadors violating the laws of nations , or of arms , have oft-times been rigorously dealt with . lii . that neither the death of the scottish queen , nor any other occasion , could warrant the king of spain's invading of england . liii . that it is no easie matter for the king of spain to conquer england , liv. the popes and emperours machinations against the lutherans , make them so much the stronger . lv. the cruelty of princes to their subjects , proveth most commonly prejudicial to themselves . lvi . many motives of rebellion and discontent among the k. of spain 's subjects , threatning inconveniences to him the like whereof have fallen upon princes in former ages . lvii . that many famous and learned men have favoured wrong causes for reward or preferments sake . lviii . that the k. of spain 's best friends may be easily won to for sake him , or at least to stand neutral . lix . several emperours of the house of austria set forth according to their true qualities and conditions . lx. that there is as just cause to fear france if that kingdom grow too powerful , as spain it self . lxi . that the low-countries joyned together under one form of government , would grow very formidable . lxii . how powerful the switzers are grown since they have incanton'd themselves . lxiii . how expedient a confederacy with the low-countries is , in reference to a falling out either with france or spain . in the supplement . i. iohn de soto secretary to don john de austria removed , and john de escovedo put into his room . p. ii. antonio perez commanded by the k. of spain to poison escovedo iii. several questions discussed concerning escovedo 's murther , and first , whether the k. commanding escovedo to be murthered , may not worthily be accounted a murtherer . iv. the second question , whether antonio perez obeying the kings command , be not guilty of escovedo 's death as well as the king. v. the third question , whether the king being found a murtherer , deserveth not to be deposed or excommunicated , better then the k. of france deserved to be deprived of his life for murthering the duke of guise . vi. the fourth question , whither this excommunication and deposition may be warranted by the example of other prince . vii . vvhether wilful perjury , and breaking of laws be punishable with deprivation in a prince , and whether subjects may lawfully resist such a prince . viii . that the nobility of aragon have from the beginning bound their kings strictly to the maintaining of their priviledges . ix . that subjects may seek remedies against such princes as will not do them right and iustice. x. the k. of spain 's actions much aggravated in respect of those which the k. of france hath been charged with . the table . a adrianus the emperour's vast armies and strength in war p. albertin coraza made lord of padua . p. alexander the great , the pattern of a valiant prince p. not superiour to divers of-the roman captains p. alexander king of epirus his opinion concerning alexander the great 's victories p. pope alexander the third's prastises against frederick barbarossa p. alonzo king of aragon adopted by joan queen of naples p. alphinus king of the scots and picts openly beheaded p. other examples of the like nature p. cardinal allen compared with richard shaw , and john petit p. the ambition of the earl of anjou 's wife , set him on to get the kingdom of naples p. amulius his cruelty to his brother numitor and his children . p. anjou quitted by the king of england p. don antonio justifieth his title to portugal by several arguments p. anthony montefeltro made duke of urbin by the emperour lewis appius his severity hurtful to the commonwealth the arch-bishop of toledo rebelleth against the king of aragon , p. and is aided by alonzo k. of portugal . ib. aristides the pattern of a just magistrate armies going far from home , meet with many occasions of destruction p. , artevild , agricola , and besconius , the chief ring-leaders of the gantois rebels , astyages seeketh the destruction of his grand-child cyrus , , attila the scourge of god augustus the pattern of a fortunate king the duke of aumale chosen head of the faction of the guises the house of austria their original from hapsburgh p. their greatness , tyrannie , and oppression p. , the continuance of their greatness the author a voluntary exile in the time of queen elizabeth p. his credit with great men , and experience in forraign affairs b bageus his magnanimity and resolution p. , lords of bearn heretofore of great power in france the duke of bedford refuseth to meet the duke of burgundy bellemarine a saracen marrieth the daughter of peter king of spain , and turneth christian bernard king of italy cruelly used by lewis the meek bernardin mendoza the spanish ambassadour sent away not without just cause p. his practises against queen elizabeth , p. , he is compared to richard shaw , and john petit blemishes of divers great captains p. , brennus maketh war against the romans the britans excuse the breach of their league with the picts the duke of britain refuseth to restore the earl of richmond to edward the fourth , and richard the third the duke of burgundy murthered by the dolphin of france buchanan 's opinion concerning subjects taking up arms against their prince , , c caesar his prodigality in his youth , p. his four great competitors , ibid. his cunning practises to attain his greatness the king of calecut driveth the king of cochin out of his realm caligula 's cruelty caius marius the founder of cities cambyses being jealous of his brother smerdis , murthereth him , p. the pattern of a cruel governour campobasso forsakes the duke of burgundy in the fight against the prince of lorrain duke casimire cometh into flanders with an army , p. a peace concluded between him and the french , ibid. catholiques of england the spaniards chief enemies at the invasion of eighty eight charls the great the son of fortune charls the fifth his policy to keep the kingdom of aragon , p. what forces he had in his chief wars , p. his endeavour to subvert luther , and the protestant princes proves fruitless , p. , his civility to them afterwards p. a deep dissembler , charls the sixth king of france , his intention to invade england , p. the cause of his not proceeding falfly charg'd upon the duke of berry , ibid. he is civilly treated by henry the fift charls the seventh dis-inherited for his disobedience to his father , charls the eighth king of france , his claim unto the kingdom of naples charls prince of tarento crown'd king of sicily by pope clement charls earl of flanders cruelly murthered by rebels charls duke of burgundy slain by the treachery of nicholas campobasso a brief character of the chief princes and states of christendom a character of the spanish monarchy , cinibaldo ordelafi obtaineth the cities of furli and cesena pope clement favoured by the french against pope urban clement the seventh's practises against the emperour henry the fourth cleomenes his trechery toward ptolomy king of egypt the climate not the only proof of vvits , the king of cochin harboureth the king of calecut 's enemies a comparison between the duke of guise , and other great rebels of other countries , , conrade the emperour's law ; the emperours law concerning wicked princes , conradin of suavia vanquish'd and beheaded by charls , brother to the king of france constantinople taken in the time of frederick the third contention about the kingdom between alphonsus of castile , and garcias of navar , p. between artobarzanes and zerxes , ibid. between john baliol and robert bruce of scotland , p. a contention between alonzo de vargas , and julio romero conversation allow'd between men of different opinions in religion , , councels chosen to rectifie the mis-government of princes cruel governours the destruction of many brave nations , p. and the occasion of sundry rebellions cruelty of the french where they have the upper hand , cyrus his birth and fortune , p. , , he is stiled the father of common people , p. his humanity to astyages , and to croesus d dagobert leaveth the kingdom of france to his youngest son clouis , p. . he commandeth all those of a different religion to depart the kingdom within a time limitted darius his policy in revenging the injury of oretes signior darrennes his commendation of henry the third of france kings deposed in several nations , the diet at auspurgh a politique pretence of charls the fifth dionysius the pattern of a tyrant disobedience to parents severely punished , p. the disobedience of the spanish souldiers dissentions and troubles easily revived in france , the dolphiny bequeathed to philip de valois dunorix spared by caesar for his brother divitiacus his sake , e edward the third his success in france , p. . he taketh his advantage to invade the scots , notwithstanding the league between them p. he is favoured by the common people of flanders against philip de valois edward the fourth's suspition of henry earl of richmond , p. his politique proceedings to regain the kingdom of england queen elizabeth of england blamed for making a league with france and the united provinces p. the most considerable enemy of the spaniard , p. , her vertues and power extolled , and compared wi●h the mightiest princes of former ages , . the attempts of many against her life , p. her attempts against spain and portugal justified p. , her assisting of don antonio justified , p. and her protection of the low countries , p. , her intercepting the spanish money going into flanders excus'd , p. the english fugitives answer'd , who charge her with the raising of new subsidies and taxes divers emperours have admitted haeretiques in their realms , to preserve quietness among their subjects , , embassadors justly slain upon some occasions enemies not suppressed , but augumented by caligula's cruelty england 's title to france how it came to be neglected p. , , , &c. it s strength and security above other nations , p. the last of the romans conquests english armies coming into france , compared by du haillan to wild geese resorting to the fens in winter , englands possessions in forraign parts ericus king of norway demandeth the kingdom of scotland in right of his daughter duke ernestus the fittest match for the king of spain 's daughter escovedo 's murther censured , p. his credit greater upon the burse of antwerp then the king of spain 's the duke of espernon rendred suspected to the french king p. he discovereth the practises of the guises eude earl of paris made king of france instead of charls the son of lewis eumenes his stratagem to preserve his life the excommunications of the pope invalid the expences of divers princes and states in their wars and buildings , and other occasions . f fabius ambustus the roman ambassadour , the occasion of the war between brennus and the romans fabius maximus the buckler of the commonwealth ferdinand king of spain layeth claim unto the kingdom of naples , p. , he excuseth the breach of the league between france and spain , p. his ingratitude to gonsalvo flanders distressed by plurality of religions flemmings , that they had just cause to rebel against spain , p. , the flemmings and french more boldly then justly accused of rebellion earls of foix heretofore of great power in france , p. the earldom of foix given to the earl of candale by the king of france france divided into many opinions , p. france hath in former times rebelled against their kings , p. . the principal kingdom of europe for antiquity , good laws , &c. p. . not subject to the roman empire , p. , . hath been dispos'd of by will and testament , as well as other nations , p. , anciently divided into four kingdoms , p. cannot be lawfully excommunicated by the pope p. , france and england francis the first of france entreth into a league with the turks francis sforza is won by promises to take part with philip maria duke of milan frederick king of naples entertained by lewis the french king frederick duke of austria unlawfully chosen to the empire the emperours frederick the second and the third oppose the pope , and are excommunicated p. frederick the third freed from the castle of vienna by george king of bohemia the french king's prodigality in spending the revenues of the crown excus'd p. his imputed wantonness proceeded from corrupt education g galeotto malatesta made lord of armino pescaro and fano , by lewis the emperour . the gantois rebel against lewis the last earl of flanders p. they take bruges , and put the earl to flight gargoris king of crete his several cruelties to his grandchild atis , gaston lord of bearn maketh the earl of foix his sole heir gavel-kind , a law pe●uliar but to some parts of kent germany pestered with sundry religions a german writer's testimony alleg'd concerning the vices of mary queen of scots , geytel de veronio hath la marca given him by lewis the emperour the golden bull forbiddeth the choosing of above four emperours in one house gonsalvo beateth the french out of naples government strangely interchanged amongst several nations the government of the low countries taken upon him by the duke of alenson great , to whom given as an attribute , or sir-name guicciardine as well a lawyer as historian guido earl of flanders denied his liberty by the king of france guido polenti made duke of camerino by lewis the emperour the duke of guise chief head of the leaguers in france , p. his proceedings and policies p. his subtle practices against the french king p. he is murthered in the kings presence the guisards of france condemned of ambition and treason , p. , the probability of their ruine , p. , their rash proceedings after the duke's death , p. , their accusations of the french king refuted , h hannibal the pattern of an expert general , p. . his praise , p. his oversights , ibid. he fights the romans with a very inferiour number harold 's injuries to william duke of normandy the occasion of his invading england , the emperour henry the third restoreth peter king of hungary his enemy to his kingdom henry the second , king of england , his humiliation to the pope for the death of thomas becket henry the third , king of england , sollicited by the pope to aid him against conrade the king of sicily , p. . his complaint against pope innocent to the general councel at lyons henry the fifth , king of england , his title to the crown of france , p. the frenchmens objections answered , p. , , , &c. his success in france henry base brother to peter king of castile , aided by the kings of france and portugal , p. he driveth his brother from the kingdom , henry earl of richmond recovereth the kingdom of england , henry dandolo the venetian ambassadour his eyes plucked out by william king of sicily sr henry cobham 's opinion concerning henry the third king of france , hephestion the pattern of a faithful counsellor hercul●s the chastiser of tyrants , and defender of the weak and helpless hugh capet , by what means he attained the crown of france , p. . his practises imitated by the duke of guise hugh pudley , bishop of durham , his great riches the hugonots subversion endeavoured by the guisards , i ajacobin fryar murthereth king henry the third of france jam●s king of aragon and sicily leav●h his kingdoms to his second son alphonsus james prince of scotland detained prisoner by henry the first king of england jealousie the overthrow of divers great princes imbert leaves the dolphiny to philip de valois the great injuries done by the house of austria to other princes , interviews between princes many times dangerous joan queen of sicily adopteth lewis of anjou john king of england , first an enemy , afterwards reconciled to the pope , p. . he enjoyeth all the benefices , bishopricks , and abbeys of his realm p. he is questioned by the french king for the death of his nephew arthur , p. and forfeits his estates in france for not appearance john balliol 's title to scotland preferred before robert bruce by edw. the first king of england the italian princes hardly able to help the spaniard pope julius cited by the colledge of cardinals to appear at the councel of pisa justifiers of bad causes for gain or bribery justinian the emperour his ingratitude to narses k kemitius king of scotland , by what means he prevailed with his nobles to fight against the picts l ladiflaus king of hungary dissembleth his grief for the murthering of the earl of cilia a league with turks more allowable then with the guisards of france , p. , leagues may be broken upon just cause given , p. and are usually broken upon advantages , p. , , the league between the pope , spain , and venetian against the turk the leaguers in france their proceedings and policy lewis the meek his war against bernard king of italy unjust p. his cruel usage of him lewis do-nothing deposed by the nobles of france lewis oultremer condemned for his discurtesie to richard duke of normandy lewis the emperour his humanity to frederick his competitor lewis the eleventh , king of france , payeth a yearly revenue to the king of england and his counsellors , p. he chose rather to satisfie the demands of his nobles , then to hazard a war with his subject lewis king of bohemia brought up by the marquess of brandenburgh in all kind of delights lewis prince of france repuls'd from england with dishonour lewis of anjou adopted by joan queen of sicily lewis sforza duke of milan maketh use of an army of turks lewis adolistz hath the cities of faenza and imola conferr'd upon him by the emperour the low countries a considerable advantage to the king of spain m mahomet how he grew to the credit and reputation of a god manlius being in trouble , the romans put on mourning weeds marcus aurelius leaveth the empire to his son commodus unwillingly marcus coriolanus reconciled to the senate of rome by the mediation of his wife and mother , p. his death bewailed ten moneths by the roman dames , p. his reconcilement to his country proposed to the guises for imitation marcus marcellus the sword of the country the marquess of mantua won by promises to take part with the duke of milan the marquess of pescara hardly disswaded from siding with charls the fifth the marquess of villona rebelleth against the king of aragon , and is aided by alonzo of portugal martin scala made lord of verona and vincenza by the pope mary queen of scots , her practises against queen elizabeth , p. several arguments made in her behalf by her friends , p. answered , p. , &c. masistias death greatly bewailed by the persians matthew king of hungary striveth for precedency with ladislaus of bohemia maximinus his great strength the duke of mayne displeased with his brother the duke of guise 's proceedings , p. he and the marquess du pont competitors the country of mayne quitted by the king of england menemus agrippa's discreet oration appeaseth the rage of the common people merouingians , charlemains , and capets , the three races of the french kings monastical lives voluntarily assumed by divers princes the murthering of the duke of guise excused , , , &c. n nations have their several qualities according to the climate they inhabite the nature of the italian and spanish souldiers navar conquered by the king of spain p. a member of the kingdom of france new exactions cause rebellion in the place where they are levied pope nicholas the third useth all means to diminish the french king's power , mr de la noves opinion concerning the strength of the french king o the obizes and estentes made dukes of ferrara by the pope olaus and eustus kill the ambassadour of malcolm king of scots open enemies less dangerous to princes then deceitful friends othagarius king of bohemia refuseth the empire , p. the electors offer it to rodolph master of his palace , ibid. othagar maketh war against him , and is slain by reason of milotas trechery otho the third the wonder of the world , otho duke of saxony subdueth berengarius , and is made emperour , otho 's law concerning wicked princes , , the oversight of the king of france after the murthering of the duke of guise p the duke of parma politiquely diverted from claiming his right in portugal pope paul the third's distaste against the emperour charls the fifth , the persians poll themselves and their beasts for the death of their king masistias the marquess of pescara disswaded from following charls the fifth philip the long bestoweth upon the duke of burgundy the county of burgundy pipin 's politique designs to gain the crown of france pius quintus entreth into a league with philip of spain , and the venetians against the turk poictou quitted by the king of england poland infected with sundry heresies , p. the kingdom of poland after much entreaty accepted by the french king henry the third , p. , the polanders chuse another king in his absence the pope 's power small at the beginning , p. by what means advanced to such a height , p. , , &c. he flies to the king of france for aid against the lombards , p. a perpetual sower of dissention between the princes of christendom , p. a procurer of much bloodshed in france and england , p. , not able to yeild the spaniard any great help portugal , how it cometh of right to belong unto the kingdom of spain , p. . the several competitors for that kingdom , p. the author's opinion concerning this claim a prerogative belonging to princes to sit iudge in their own causes pride of the house of austria by what means it might be pull'd down , the prince of conde , and the king of navar joyn with duke casimir , princes degenerating from their ancestors , may easily be driven from their crowns , p. princes ought to submit to the observance of their own laws p. they ought to revenge injuries done to private subjects , p. princes of small jurisdiction as absolute as those of greater the prodigality of divers emperours , publique declarations the usual means of promoting or justifying any designe , q quarrels with neighbour princes to be composed before new enterprises are undertaken r rebels favoured and maintained by princes of other nations , , rebellions , upon what small occasions they have broke out richard the first ransomed by the clergie and commonalty of england , p. . he is taken prisoner by leopold archduke of austria richard the third's suspicion of henry earl of richmond robert king of france leaveth his kingdom to his second henry robert rudolphy his practises against queen elizabeth at the suggestion of spain and rome , rodolph of hapspurgh bestows the kingdom of austria upon his son albert , p. he obtaineth the empire by cunning , p. divers great competitors at the same time , p. he resigneth the exarchat of italy to the pope romans in enlarging their dominions , what colourable pretences they had , p. courted or feared by all other princes or states , p. , their many and mighty victories , romulus his policy to augment the city of rome s the salique law belonged only to salem a town in germany , where it was made , p. no lawful pretence to exclude edward the third , and henry the fifth from the crown of france , the earl of salisbury 's example a warning to the guisards , sardanapalus the pattern of a lecherous and effeminate prince the saxons and danes conquer england rather by sub●ilty then force scipio the pattern of a chaste captain the scots and picts invade britain in the absence of maximinian sejanus his greatness and authority under the emperour tiberius servilius judgeth gentle means the best to appease the peoples rage sigibert eldest son of dagobert contented with the small kingdom of austrasie sir-names given to princes upon several occasions , p. the sir-name and title of a god given to demetrius by the athenians wicked or foolish sons succeed wise and good fathers the soveraignty of the kings of england over scotland , proved by records , p. the scots objections answered spain 's large dominions abroad , how it became united with the house of austria the spaniard 's policy commended and admired , p. the spaniard censured , p. the spaniards and french compared with the romans and carthaginians , p. the designs of the spaniard against the person and state of queen elizabeth , p. by what means his power may be diministed , p. , oftner conquered then any nation of europe , p. the twelve kingdoms of spain united in ferdinand and isabel the spanish king's title to the indies , p. his title to the dukedom of milan , p. his title to the dukedom of burgundy , p. by what means he preserveth his dominions , p. his proceedings with the turk , p. with the french king , p. with the princes of germany , p. with the pope , p. with the venetians , and the rest of the princes of italy , p. . with the queen of england , p. supposed more strong and wealthy then he really is , p. his errours in governing the low-countries , p. his league with the guisards condemned , p. , , , his intention to invade england proved vain and indiscreet , p. , , &c. his light credit to the false reports of english fugitives , p. , the tyranny and cruelty of his government the count of saint paul proclaimed traytor by lewis the eleventh subjects frame their lives and manners to the example of their princes subsidies and taxes levied by former king of england , , , succour refus'd to divers princes out of politique interests suchin made vicount of milan by pope benedict the twelfth the earl of surry 's resolute answer to the iudges switzers defrauded of a debt due from france , p. to what height they are grown from a low beginning t teacha queen of slavonia , causeth a roman ambassadour to be slain temporal princes to intermeddle in spiritual affairs theodorick the first of france deposed by the states of the realm theseus his policy to augment the city of athens thomas archbishop of canterbury slain by four assassinates , titus , the delight and love of the people towns not well inhabited , a main cause of penury among the inhabitants trajan the pattern of a good emperour , the treason of the duke of bourbon renders him odious to a spanish grandee , p. he is proclaimed traytor by francis the first turain quitted by the king of england the turks aid implored by divers christian princes the turkish monarchy strengthned by the divisions between france and spain , p. and by the sloth and am●bition of princes and states in several ages , v vasoeus his immoderate commendations of spain refuted , the venetians break their league with the spaniards upon the not delivering of brescia j. viennensis , his fa●se relation of scotland , to charls the sixth king of france , the violent proceedings of the catholique princes against the protestants , p. , makes their party so much the stronger , the virgin of orleans , her proceeding in france , pope urban gives the kingdom of sicily , and dukedoms of pulia and calabria , unto charls earl of argiers and provence , p. afterwards to lewis k. of hungary the duke of urbin and andrea doria take part with charls upon hopes of preserment , w wars waged upon very slight occasions , p. , upon injuries offered , to prevent greater mischiefs the earl of warwick 's example , a warning to the guisards , , william k. of sicily plucketh out the eyes of henry dandolo the venetian ambassadour william gonzaga made lord of mantua and rezzo by the pope womens rule and government rare , 〈◊〉 cardinal wolfey 's power with henry the eight , the french king , and the emperour , p. his policy in entertaining henry the eight with all delights z the zeal of the french king to the roman catholique religion , table to the supplement . antonio peres forsaketh spain to live in england p. he writeth a book called . the fragment of history , ibid. he imparteth the transactions between john de austria and the pope , and duke of guise unto the k. of spain , p. he poysoneth escovedo , ibid. aragonian kings subject to the constitutions of the country , , &c. the duke of britany commandeth bavilion to murther the constable of france c cardinal de guise his death compared with escovedo 's clisson high constable of france preserved by bavilion craesus spared by cambyses his servants , who were commanded to kill him the prince of conde an enemy to the duke of guise 's party , p. he turneth protestant , and freeth charls the ninth out of prison d the danish king not to make war without consent of the states the pope's delegate in some cases above the popes legate diego de meneses unjustly executed by the spanish king e the emperor may be convented by his own subjects before the pope , escovedo made secretary to don john de austria , in the room of john de soto , p. the duke returning from spain leaves escovedo 〈◊〉 him , where he is poisoned , p. several questions cleared concerning this fact , f the french king deserved to lose his crown for the murther of the guises g ghilmesa freeth antonio peres out of prison the duke of guise his death compared with escovedo 's h harpagus saveth cyrus notwithstanding astyages his command , hector pinto a fryar poysoned by the souldiers of castile henry perera unlawfully executed by the spanish king i iames de moronack beaten to death with souldiers indignities offered by subjects to their princes , no unusual thing the inquisition used against all sorts of offenders as well as heretiques john de soto secretary to john de austria , p. john de escovedo put in his room don john de austria concludeth a great league of friendship with the duke of guise l laws to be observed by princes as well as subjects , m montmorency and chastilian take part with vendosm and conde against the guises , p. montmorency made constable of france ibid. n the names of several plotters against the life of q. elizabeth , de la nuca executed by alonzo de vargas , at the command of the king of spain , o oaths not grounded upon a just cause , bind not p pedro escovedo accuseth antonio perez of his fathers death , perjury excludeth a man from all preferment the polish king not to make war without leave of the states the pope plotteth to make don john of austria king of england , p. next to make him king of tunis , ib. princes deposed or excommunicated for murther , p. , their contracts bind them as much as laws , r remedies of subjects against unjust princes s don sebastian of portugal intendeth to aid muly mahomet king of morocco , against his brother sforza ursino , and the count de terras vedras , and emanuel serradas , unjustly executed by the spanish king the spanish liable to be depos'd for breaking the laws of aragon , p. he entreth into a league with muly malucco against his own nephew don sebastian of portugal the swedish king not to make war without leave of the states the state of christendome . after that i had lived many years in voluntary exile and banishment , and saw that the most happy and fortunate success , which it pleased the almighty to send unto my gracious soveraign against the malicious and hostile attempts which the spanish monarch , both openly and covertly , practised against her sacred person , and invincible state and kingdom , i began to despair of my long desired return into my native countrey , and to consider with my self , with what price i might best redeem my sweet and inestimable liberty . sometimes i wished that her majesty had , ( as the italian princes have ) many confined and banished men abroad , upon whose heads there are great fines set , to invite others to kill them , in hope to receive those fines in recompense of their murther : but my wishes vanished as smoak in the wind , and as long as i dwelt in those cogitations , me-thought i did nothing else but build castles in the ayr ; then i applied my wits to think upon some other means of better hope , and more probability ; and supposed that to murther some notable traytor , or professed enemy to my prince and countrey , might be a ready way to purchase my desire : but the great difficulty to escape unpunished , the continual terror that such an offence might breed unto my conscience , and the perpetual infamy that followeth the bloody executioners of trayterous murderers , ( for i held it trayterous to kill my friend and acquaintance ) made both my heart and my hand to abhor any such action : martius coriolanus seemed unto me a most happy man , who , when in revenge of a few mistaken injuries , he had wrought his countrey great despight and annoyance , suffered himself with much difficulty , to be intreated by his wi●e , his mother , and the senate of rome to return home , and to become so great a friend , as he had been a foe unto his country . that day should have been more joyful unto me then the day of my birth and nativity , wherein i might have seen a letter from any of my friends , with assurance of my pardon to call me home . but i find my self so much inferiour to coriolanus in good fortune , as i come behind him in manly valour , and other laudible qualities . whilest i lived in this perplexity , i hapned ( by chance ) to meet with an honest and kind english gentleman , who was lately come out of italy , and meant to sojourn a few moneths in france , and then to return into england ; he knew both me and my friends very well : and although his license forbad him to converse with any fugitives , yet hearing ( by common and credible report ) that i was not so malicious as the rest of my countrey-men , but lived only for my conscience abroad , he adventured now and then to use my company , and with me , and in my hearing , to use greater liberty of speech then with any other of our nation . whereupon i presumed , that as i was trusted , so i might trust him again ; and as he did conceal nothing from me , so i might adventure to reveal to him the secret projects of my inward cogitations : i therefore acquainted him with my ea●nest desire to return , and with the great difficulty which i found to procure my return ; and he perceiving that my words agreed with my wishes , and that my tongue uttered nothing but what my heart thought , promised me faithfully to effect my desire , if i would be content to grant his request : i presuming that he would demand nothing but that which should be both honest and lawful , gave him my faithful promise to satisfie his demand : he accepted my offer , and uttered his mind in this manner . in my travel i have heard many things which i knew not when i came out of england , and no more then i would , and yet much more then i can be well able to answer when i come home ; if you will be as willing , as i know you are able , to frame me a good and sufficient answer to all that i have heard , all the friends which i have in england shall fail me , but that i will purchase your return home with credit and countenance : and because your promise bindeth you to vouchsafe me this favour ; i will as briefly as i can possible , shew you to what points i shall need , and most desire your answer . i heard princes generally reprehend the flomings , perhaps more boldly then justly , accused of rebellion ; the french men , i know not how truly , burthened with the same crime ; and our sovereign in my poor opinion wrongfully blamed for aiding both the french and flemish nations . i heard some men to maintain this strange opinion , that the turk had long before this day been utterly subverted , or sorely weakned , had not her majesty holpen those two nations , which hindred both the french and spanish kings from imploying their united forces to the utter subversion of the turk . i heard some men charge us with vain-glory , as men that had learned of the vain-glorious souldier in terence , to brag of our valour and exploits in france , where they could hardly believe that we ever obtained the tenth part of that which we boast to have atcheived : and others who were better acquainted with our histories , and more affected with our conquests , do wonder and marvell greatly howwe could lose in a very few years all that our predecessors got with much effusion of blood , and with great difficulty . i heard the spaniard ( our mortal and professed enemy ) highly commended , for that his predecessors could of a mean earl , make themselves mighty monarchs , and because that he with his wisdom doth maintain and keep all that they got : i heard his might magnified , his policy admired , his government extolled , his wisdom commended , his wealth feared , and all his actions justified : i heard contrarywise our portugal voyage condemned , the cause thereof disliked , the success dispraised , the entertainment given unto don antonio disallowed , and her majesty accused to have given the spaniard many and divers occasions of discontentment : the death of the late queen of scots ; the intercepting of certain monies sent into the low countries , the proceeding against catholicks , the expulsion of the popes authority out of england , the sending away of the spanish embassadour in some disgrace , and our league and amity with the united provinces , are the principal causes that displeased the spaniard . i heard it imputed unto her majesty as a fault , that her grace continued in league with the late french king , who was charged to be a heretick , a waster of his revenues , a lover of dishonest women , a murderer of the duke and cardinal of guise , and a prince neither able nor worthy to govern so great and mighty a kingdom as france . i heard the spaniards attempts and enterprises against england justified , because our queen was excommunicated , her people not able nor willing to help and succour her , her subjects overcharged with unaccustomed subsidies , our forces not sufficient to encounter with his strength , and our realm easie to be subdued by forraigners . i heard again some men condemn the spaniard of great folly , for ruling the low countries by strangers ; for not granting liberty of conscience unto his subjects in those countries , for taking upon him to enforce them to alter and change their religion ; for intending to reduce all protestants to the ancient profession of papistry , for aiding the leaguers in france , and for attempting to make himself monarch of the world . i heard some think it a thing impossible to subvert him , others suppose it to be a very easie matter to overthrow him , and many desirous to know the means how to weaken him ; i heard the tumults of aragon diversly construed ; the murder of escovedo sundry wayes censured , and the proceedings against antonio perez justified by some , and condemned by others . to be short , i heard many say more then i can well and readily remember ; and yet not so much as i can be content to hear in praise of my countrey , and in disgrace of spain ; in commendation of our princess , and in dispraise of the spaniard ; in allowance and approbation of all her actions , and in reprehension of all , or most part of his enterprises . these things were in substance all that i heard ; some to my comfort , and others to my grief : and if in clearing all these things you will vouchsafe me your paines , i will warrant your return within a very short while , after that you shall have sent me your treatise . your credit with cardinal allen , your acquaintance with morgan , your friendship with thomas throgmorton , your conversation with charles pagett , and your long experience in forraign affairs , hath undoubtedly enabled you to give me a full satisfaction to all these demands . if you run through them lightly , you shall rather point at them then please me ; if you dwell upon them long , you may fear to be thought too tedious : and yet because you have leisure enough to handle them at large , i shall take great delight to see and read them somewhat largely handled . such was his speech , and this my short reply . in hope of performance of your promise , i will undertake your task ; not because i take my self able to answer your expectation , but to shew you that i will hazard my poor credit to recover my dear countrey ; and because i trust you will use my labours for your instruction , and not to my discredit ; you may be instructed if you read them advisedly , and i discredited if you make them common . to be short , with assurance of his secrecy , i undertook his task ; if he shall hold his promise , i shall think my labours well bestowed : if they may procure my return , i shall have employed my pains to my contentment . and if my pains may pleasure and satisfie the readers , their satisfaction shall double my joyes , when i shall attain safe and free access unto the long desired place of my nativity . the singular affection which you bear unto me , and the great good opinion which unworthily you have conceived of me , have greatly deceived you , in making especial choice of me , as of one better able then any other of your wise and discreet friends , to deliver unto you a sound and sure judgment of the present estate of christendome . you see flanders in trouble ; france in arms ; scotland in division ; and the whole remainder of the universal christian world , either ( as neutrals ) idly looking and gazing on their mise●ries , or ( as men interessed in the same cause ) voluntarily ayding and abetting them , or their enemies : this sight seemeth unto you very strange , because that professing one christ crucified , fighting under one master , and bearing the general name of christians , they give occasion unto the professed enemy of christianity , by taking advantage of their unnatural dissention , to to enlarge his ( already too large ) confines and territories . in truth you have some cause to marvel hereat ; but if it may please you to remember , that things in common are commonly neglected ; that perils which be far off , and not presently imminent , are little regarded ; that dangers which are at hand , and hang dayly over our heads , carry us away with their due confideration from the vigilant care and providence which we ought to have of common enormities : and lastly , that this careless negligence or the common adversary , is no new thing , but a matter of great antiquity , and long continuance : you will leave to wonder thereat , and begin to pr●y unto the almighty ( as i do ) to remove the causes of our unnatural 〈◊〉 ; to change the minds of our malicious christians ; and to illumina●e the hear●s of our lawful princes ; that they may with the eyes of indifferency and 〈…〉 upon the calamity of their loving subjects : consider the cause 〈…〉 thereof ; consult upon the ways and means to redress the 〈…〉 deliberation , put in present practise those remedies , 〈…〉 and singular wisdom shall seem most meet and convenien● : 〈◊〉 and 〈◊〉 but silly ship-boys in this huge vessel , tossed with the raging waves of 〈◊〉 unmerciful seas : we may look upon the masters , behold the pilots , ●nd be ready at the call and command of the other officers , and this is all that we can do ; and who so looketh for more at our hands , erreth as much in your opinion , as you are deceived in your choice : but the interest which you have in me , and the hopes which i conceive of you , make me rather to hazard my poor credit , then to incur your heavy displeasure : you may , and i hope you will , conceal , or excuse my follies ; but i would not , and god forbid i should , deserve the least diminution that may be , of your accustomed favours towards me . in hope therefore of your secresie , i will boldly enter into this tragical discourse ; the chief actors whereof are , the mighty monarch of spain ; the merciful queen of england ; the unfortunate don antonio of portugal ; the valiant king of france ; the imperious prelate of rome ; the sleeping and secure states of germany ; the politique and grave senate of venice ; and the weak , but wise , princes of italy : spain coveteth more then his own ; portugal and france would gladly recover their own : rome and england labour and indeavour only to conserve and maintain their own : germany feareth not the peril that is far off : venice temporizeth wisely ; and the rest of italy sheweth an outward affection to him that is mightiest , but inwardly wisheth his weakness , and the good and prosperous success of his adversaries . this is in brief the open and hidden idea of the present estate of christendome , wherein the princes are ( as you see ) many ; their designs ( as you have heard ) too , viz. to conserve , and to increase their own ; and the means to effe●t and accomplish their desires ( as you shall understand ) many in number , and divers in nature . of the princes , their designs , and their means , i will deliver unto you my opinion in general , and in particular . generally : you see , and i consider , that by the competencies , pretensions , titles , quarrels and debates of all these princes , the general estate of christendom is greatly weakned , and the strength of the common adversary daily increased ; that all their realms and dominions are either molested by continual wars , within the very bowels , and poor inward parts of the same ; or grieved with intollerable charges , in sending out men and munition , with other things necessary , unto the said wars ; that their subjects are greatly impoverished , by reason of these charges , and their hearts sorely oppressed with grief and anguish because of these troubles : lastly , that some of these princes fain would , and cannot , others can and will not , redress those enormities . now seeing all this , you cry out with the time against the time ; with the time you accompany their just complaints with your sorrows , who lament the iniquity of the time ; and against the time , both you and they say , that it is more wicked , dangerous , and troublesome then ever it was : you think it impossible to find a magistrate so just as aristides ; an emperor so good as trajan ; a king so fortunate as augustus ; a prince so valiant as alexander ; a captain so chaste as scipie ; a councellor so faithful as hephestion ; a general so expert as hannibal ; a conqueror so merciful as the romans : you see no princes in this our corrupt age , surnamed gods , as was demetrius amongst the athenians ; the delight and love of the people , as was titus amongst the romans ; the wonder of the world , as was otho the third , amongst the germans ; the founder of their cities , as was caius marius amongst the romans ; the father of the common people , as was cyrus amongst the persians ; the son of fortune , as was charles the great amongst the bohemians ; the buckler of the common-wealth , as was fabius maximus ; or the sword of the country , as was marcus marcellus : you rather find that some princes may be called tyrants , as was dionysius ; the scourge of god , as was attila ; epicures and god bacchus , as was antonius ; lords and cruel governors , as was cambises ; covetous and merchants , as was darius ; lecherous and effeminate , as was sardanapalus . you see no honours done unto princes of our time , as was done in times past ; if they be in adversity , their subjects put not on mourning weeds , as the romans did when manlius was in trouble : if they be in prison , the clergy giveth not their treasure , and the commonalty the fourth part of their goods , for their liberty , as the clergy and commonalty of england did for the ransome of r. . if god calleth them to his mercy , neither do the women bewail their deaths ten moneths together , as the roman dames did the death of coriolanus , nor the men poll their heads , their horses and their mules , or fill the air with cries , the rivers with tears , or the fields with continual lamentations , as the persians did for masistias : but contrary wise , some of them are wrongfully driven from their kingdoms , as in don antonio of portugal ; others continually molested with domestical wars , as is henry king of france ; some untimely done to death by their unnatural subjects , as was the late french king ; others unjustly persecuted by their unmerciful enemies , as is the merciful queen of england ; you see the godly called ungodly , as the princes of france and england are commonly termed heretiques ; and those which are far from the catholique faith , called catholiques , as the present king of spain , and a few of his predecessors : you see subjects licensed to rebel against their soveraigns , as in france and england ; you see fathers bear arms against their children , and brethren war against the seed of their mothers womb , as they do in france and flanders . you see fields that were wont to be fruitful , to lye now barren and unfertile : cities that were rich and populous , to be poor and desolate , merchants that lived in wealth and prosperity , to languish in need and penury : gentlemen that neither wanted ease or pleasure , to lack all manner of rest and contentment : and lastly , men , women , and children , that knew not what murther and massacres meant , cruelly murthered , and daily massacred : you see germany pestered with divers religions ; poland infected with sundry heresies ; france divided into many opinions ; flanders distressed by plurality of religions ; and england troubled with genevian puritans , and obstinate barrowists : you see in all or some of these regions , monasteries subverted , religious houses destroyed , ecclesiastical living abused , and benefices unworthily collated : you see justice corruptly administred , laws dissolutely executed , good counsel negligently followed , and dissembling flattery more then diligently embraced : you see new charges daily invented , unaccustomed subsidies yearly imposed , extraordinary grievances hourly practised , and unknown offices unadvisedly established : you see secret wars under the name of peace , hidden enemies under the colour of amity , privy seditions under the pretence of ancient confederacies : you see nobility to degenerate in vertue from their ancestors ; sons to vary in opinion from their fathers ; neighbours to dissent in religion with their next inhabitants ; and judges not to agree in matters of justice , with their fellows in office : you see the puritan ready in outward appearance to dye for his religion ; the anabaptist for his ; the papist for his ; the lutheran for his ; the barrowist for his ; and other sectaries for their several sects and heresies . briefly , you see offices dearly sold , which were wont to be freely given : women impudently bold , which were accustomed to be honestly minded : men transformed into mis-guised atires , and children brought up and misled in unknown vices and impersections . now , seeing all this , you fear that variety of religions may subvert the countries wherein it is suffered , as it did in bohemia and hungary ; that new exactions may chance to cause a rebellion in the regions wherein they are levyed , as it did in france and flanders : that princes degenerating from their antecessors , may be driven from their imperial crowns , as they have been in spain and germany : that towns not inhabited , may cause penury amongst the nobility , want amongst the merchants , and extream poverty amongst the other inhabitants , as they do in france and flanders . and lastly , that all and every one of these mischiefs and miseries , may breed further inconveniencies , as they have done in other countries , in which they have been either in old time , or within our memory , practised . this sight therefore , and this fear , ingendreth in your heart a just and worthy dislike of the present time , and a great desire and delight in the age of your fore-fathers : you condemned the one because it is ( as you think ) very troublesome and vitious ; and you commend the other , because it was ( as you suppose ) very peaceable and vertuous : but if it may like you to confer the one with the other , you shall find them both in like manner reprehensible , and with equal measure laudable : for first you are to remember , that all kingdoms and common-wealths , represent in outward shew and appearance , the figure of a humane body , and have ( as our bodies have ) their times of health , and their times of sickness ; their seasons of prosperity , and their seasons of adversity ; sometimes they flourish with wealth and plenty , other times they languish in want and penury : and as in all ages , as well as in ours , mens bodies have been disquieted , altered , distempered , yea and destroyed with burning agues , pestilent fevers , contagious plagues , and other mortal diseases ; so in other times , as well as at this present , common-wealths and kingdoms , resembling therein ( as i have said ) our natural bodies , have suffered distemperatures , alterations , changes , and subversions , by intolerable exactions , domestical dissentions , forrain wars , and other such like inconveniencies , as trouble the present estate of christendome . cast your eye upon all the same regions which are now under the general name christendom , and see whether in the very age , or immediately after the age of those vertuous and good princes ( of whose glorious titles histories make mention ) they felt not , in like manner as we do , the heavy hand of gods indignation ; who ( either to plague and punish the sins of the fathers in their children ; or to make us know and remember , that our princes , although they are constituted and appointed in higher degree then we , yet they are subject both to his will and pleasure , and to our imperfections and vices , as well as we ) sendeth us most commonly a wicked or foolish son to rule over us , after a good and wise father : so he sent ( as we may read in holy scripture ) roboam after solomon , manasses after hezekias , iehohaz after iosias , iehoram after iehosaphat , ahaz after iotham ; so sent he ( as we read in prosane histories ) nero after augustus , dionisian after vespasian , and commodus after marcus aurelius ; all bad and wicked children to rule and govern after their good and vertuous fathers . so sent he ( as we find in our english chronicles ) king iohn , edward the second , richard the second and third , and henry the sixth ; that their jurisdiction , wickedness , folly and cruelty , might not only succeed , but also illustrate the wisdom , goodness , prudence , and lenity of their predecessors : for as white appeareth more clear and bright , being placed nigh unto black ; so vertue is more commendable when it is conferred with vice ; and the profits arising thereby are more esteemed , when the incommodities which always accompany vice and wickedness , do immediately , or not long after , succeed them . and surely , as god herein sheweth his might and omnipotency , so he maketh us also see hereby his divine wisdom , and heavenly providence ; for , since he hath distinguished region from region ; some by rivers , others by seas ; some by mountains , and others by desarts : and in these regions he hath made the people of divers natures , and of sundry humors ; some inclined to peace , others given to war ; some to be ruled by gentleness , and others not to be governed but by rigor and cruelty : for the conservation of this distinction , and for the preservation of these people , he hath found it good and expedient to set over them princes of divers qualities , and sundry natures ; that agreeing with the subjects in exterior dispositions , the inward affection may not always be perverted by outward inequalities . and because in his unspeakable wisdom he knoweth that if he should give unto every kingdom a continual race of conquering and vertuous princes , neither the rivers nor the seas , the mountains nor the desarts , should contain or restrain their unbridled ambition , from molesting and invading the regions which are nigh or far from them , whereby the distinction which he hath set amongst them , might be utterly subverted ; it hath seldom pleased him to bless any one kingdom with two princes of like minds , or of like vertues ; hence it cometh , that as in rome they had their pompey , in macedon their alexander , in persia their cyrus , in egypt their antiochus , and in france their charles , which for their continual and happy conquests were surnamed the great . so in the same kingdomes , aswell as in others , they have had their princes , who for their pusillanimity , losses , and ill fortune , might worthily be baptized by the surnames of weaklings , and unfortunate . hence it cometh , that the empire of the whole world passed from the chaldeans to the medes , from the medes to the persians , from them to the graecians , from the graecians to the romans , from the romans to the french-men , and from the frenchmen to the germans . hence it cometh , that italy hath triumphed over france , france over italy ; england over scotland , and scotland sometimes ( although very seldom ) over england . hence it cometh ( to be short ) that what the fathers have got , the children have lost ; what the conquerors added to their ancient kingdoms , their successors either cowardly or negligently , voluntarily , or forcibly , suffered to be distracted and dissevered from their kingdomes . and as the empire passed from nation to nation , so their calamities , and the happiness accompanying the empire and the emperours , also went from people to people ; for there was never conquerour that commanded not the conquered to be obedient unto his will and pleasure , nor nation subdued , which did not accomodate himself and his nature unto the disposition and commandment of the subduer . then if the conqueror was weak and gentle , the conquered lived in ease and pleasure ; if severe and cruel , they wanted no manner of rigor or cruelty ; if poor and needy , they supplyed his wants and penury ; if wanton and leacherous , they satisfied his lusts and appetite ; if covetous and an extortioner , they were subject to taxes and subsidies , if unjust and unrighteous , they suffer wrongs and injuries ; briefly , if any way ill given , or ill disposed , they seldom gave themselves to vertue and goodness : such therefore as was the conqueror , such were the conquered ; and whatsoever it pleased him to prescribe , that they were inforced to perform . his manner of attire was their fashion in apparel ; his will served them for lawes , his new ordinances altered their old consututions , his meanest subjects commanded the best of their nobility , and his strange and forraign language , became their natural and mother tongue . it they had lands , his courtiers enjoyed them ; if daughters , his favorites married them ; if wives , his followers deflowred them ; if riches his souldiers shared them ; if servants , his slaves commanded them . since then many nations have been subdued , and men of divers natures have subdued them : since conquests have been from the beginning of the world , and conquerors have always commanded in the world : since force hath ever been an enemy unto justice , and equity never bore sway where arms swayed all things : since might overcometh right , and blood asketh blood ; what man liveth in this age ▪ whose predecessors endured not the torments that he suffereth ? saw not the miseries that he seeleth ? tasted not the bitterness that he swalloweth ? felt not the wrongs that he supporteth ? lost not the blood that he loseth ? the sun shineth now as it hath done , the stars keep the course they were wont to do , the sea ebbeth and floweth as it ever did , and the rivers run the same way which they always ran ; i mean , ( and you may understand how i mean ) that all things proceeding from nature , duly keep and observe their natures : i mean therefore ( and you may perceive how i mean ) that as long as nature hath created , and shall create princes of diverse dispositions , so long their subjects have been and shall be subject unto contrary fortunes ; unto good , if they be good and godly ; and unto bad , if they be naught and wicked . in the good they have enjoyed , and shall enjoy the benefit of peace : in the bad , they have felt , and shall feel the discommodities of war. in the good , they had and shall have all things which they desire : in the bad , they wanted , and shall want nothing that may discontent them : in the good , their estate was and will be such as you commend : in the bad , their condition was and shall be such as you condemn . for as princes retain the prerogatives given and granted unto princes , so subjects maintain still the conditions and qualities incident and proper unto subjects . every prince hath his qualities , and every sort of people hath his conditions : the spaniard varieth from the italian , the italian from the french , the french from the german , the german from the english-man , and the english-man from the scots . and such as all and every one of these nations have been , such they will be as long as they do and shall inhabit the same climate , and receive breath from the same air. and as these nations naturally hate one another , so by nature they desire not to be subject one unto another ; and therefore , if against their nature , one of them chance to have never so little authority over the other , the one commandeth imperiously , and the other obeyeth most unwillingly : and yet it so hapneth oftentimes , that the commander is commanded ; and they that once obeyed , many times command , so did padua command venice , and now venice commandeth padua : so did rome rule spain , and now spain ruleth rome : so did france sway the empire of germany , and now germany precedeth france : so did france command the king of navar , and now navar either doth or should command france : so did portugal hate spain , and now doth spain rule over portugal : so did italy bear sway over most part of christendom , and now some part of christendom is mistris over italy : and when things happen as these do , contrary to nature , contrary to mens expectations , contrary to mens desires , can there be peace , where there are so many occasions of war ? love , where there is such cause of hatred ? upright dealing , where there are so many motives and incitements unto wrong ? is it possible that proud men should agree with the humble and meek ? plain dealers , with common deceivers ? men of peace , with men of war ? simple subjects , with subtile princes ? especially since kings of strange natures or countries never ruled well or long , people varying from them in nature or conditions . whence came it that the danes were driven out of england , the french-men out of naples , the english-men from france , and of late years the spaniards out of flanders ? forsooth , because conquerors are odious ; and why are they odious ? truely because they are most commonly insolent . and wherefore are they insolent ? verily because they think it lawful for them to do what they list . and what moveth them to be of that mind ? the good opinion conceived of themselves , and the bad conceit which they have and hold of the conquered . what think they of themselves ? marry , that they are valiant , happy , victorious and fortunate . and what is their opinion of the conquered ? undoubtedly they hold them for cowards , base minded , vile slaves , and effeminate persons . and what are the effects of these sundry opinions ? certainly that the conquerors heaping cruelty upon cruelty , and the conquered seeking all means possible to free and mancipate themselves from bondage and servitude , they by negligence commit many errors , and these by wary circumspection and providence , take advantage of their follies : whence they lose their conquest , and these recover their liberty . i take oftentimes great delight to read our english chronicles , and especially the reigns of edward the third , and of henry the fifth , because i see therein the continual success which they both had against the frenchmen ; it delighteth me greatly to consider what sway edward the black prince bare through all christendom ; to see how princes courted him ; to read how kings sought unto him ; to behold how he restored kings to their kingdoms , and drave usurpers from their usurpations ; to remember how valiantly he fought at poitiers and cressy , two of the most famous battels that ever were fought in europe ; to record how he took the french king , and most part of the french nobility prisoners ; how he brought the king and them into england ; how reverently he carryed himself towards the captive prince ; how honourably he was received by his father and his subjects ; and how lovingly the two kings entertained one another , and in the end departed one from the other : but my joy is turned into sorrow , and my delight into grief , when i see that the frenchmen naturally hating englishmen ; that the prince forcibly overcharging the conquered with new subsidies , and unaccustomed tributes ; that the gascoins disloyalty forsaking their obedience unto their natural prince , and that the french king unkindly taking hold of the occasions that were offered unto him ; they with him , and he with them , set upon the poor prince when he was unprovided , invaded his country when he thought little of their coming , and drave him into england , who had driven them out of france . the like hapned unto henry the fifth , and his successors , for the one was not so fortunate in conquering , as the other was unfortunate in his losses ; but hereof hereafter : and now more plainly to my purpose , let me confer the miseries of this age , with the calamities of former times . they that inveigh against the present state , wonder at many things ; which i will begin in order , and let you see and understand , that in times past all things were in as evil case , as they are at this present . they first wonder that the common adversary of christendom being in arms , and ready to invade part of austria ; the civil wars in france and flanders cease not , but continue in as great fury , rage and extremity as ever they did ; that the princes of christendom labour not to appease and finish the said wars , but rather nourish and maintain them ; that the popes holiness ( whose principal use and commendation hath been , and is , to set princes at unity , which be at variance ) indeavoureth not to reconcile , but to animate them in their quarrels who have taken unjust , or not very just occasions to war one against another ; and that by this common negligence , the common enemy is not repulsed , but encouraged to increase his over-large confines and territories . to this i will answer before i come unto other points . this negligence ( as i have said before ) is no newthing , nor these troubles in france and flanders a strange president ; nor the causes moving or continuing the same , are such as never hapned in any other age : they therefore who blame our time for this respect , should remember that the turk is grown unto his greatness by the dissention of christian princes only . and that they may the better perceive herein i report a manifest truth , i will prove as much as i have said , by many examples : it is not unknown unto them that be conversant in histories , that the turks first beginning was very base and obscure ; that his power was weak and feeble , and his dominion small and of less moment , which he hath enlarged by taking advantage of the discord and variance of christian princes ; who , when they have been in arms against him for and in the defence of the common cause , have overthrown the common cause by sudden jars and debates which arose both untimely and unfortunately amongst themselves . about the year . baldwin being successor unto his brother godfrey of bulloin , duke of lorrain , in the kingdom of ierusalem , the christians besieged carra in mesopotamia , and having with continual seige and sundry batteries , driven the same unto great extremities , they that were in the city determined to yeild themselves unto the mercy of the christians , amongst whom suddenly there arose a strife and contention whose the city should be , and so they deferred the entring thereof , until that controversie was decided ; in which interim there came such great succor of the turks and moors , that they overcame the christians , and cut all their throats : in like manner the christians laying siege unto damasco , and having equalled the walls thereof with the ground , through discord and dissention growing suddenly amongst them , they departed without taking the same , and thought it better to leave it unto the infidels , then for one christian to see it in the possession of another . and not long after , the turk , by the departure of conrade the third , emperor of the romans , and of lewis the french king , who returned to their homes by reason of civil wars , begin in germany by gulfin , a rebel of the empire , the christians lost the whole country of edissa , and whatsoever else they held in mesopotamia . furthermore , baldwyne the seventh king of ierusalem , being dead , and leaving behind him one only infant , while guydo lusignian , and raymond , earl of trypoli , brethren in law unto the king , contended who should succeed him , saladyne king of damasco , hearing of their contentions , secretly sent word unto the earl raymond , that if he would circumcise himself , he would help and assist him with all his forces against guido , and make him king of ierusalem ; unto which his offer , although the earl gave not open ear at that time , yet by outward shews he declared his good liking and delight therein , and became saladines great friend and confederate , who seeing the earls inclination , favour , and readiness , assembled presently a great army of moors and turks , and set upon the city tyberiades , belonging unto the earl raymond ( for so it was secretly agreed betwixt them ) thereby to make his brother in law , guydo lusignian to come to succor him , and then either to kill him , or to take him by the earls treachery , as they indeed took him in a certain battel wherein all the christians were slain ; and saladine took ierusalem and all palestina , in the moneth of october , in the year . and raymond in hope that saladine would perform his promise , circumcised himself ; but he failed of his purpose ; for the turk was so far from keeping of his word , that be drave raymond from all that he had in possession , whereupon he dyed suddenly , as some say , and others write that he fell into such a desperation , that he hanged himself . so likewise by the discord of the inhabitants of the city of acon , the moors and turks slew above . christians ; and the tartarians came into hungary and polonia , and destroyed both the one and the other armenia . the emperor frederick , surnamed barbarossa , and philip king of france , together with richard the first , king of england , lamenting the late loss of ierusalem , resolved to combine themselves , and with their untied forces to recover the same ; and being come unto suega , and having obtained divers great and important victories , by reason of discord and dissention betwixt the two kings ; the french king not only returned into france , but also made war upon king richard in his absence , for the dukedome of normandy ; which king richard understanding ( although he was then in a readiness to win ierusalem , and did great hurt daily unto the infidels , insomuch that saladine purposed to yeild ierusalem up into his hands ) returned home into his country , leaving the most honourable enterprise which he had begun ; and the turks ( who were sorely decayed and weakned in strenght ) through the benefit of his sudden departure , not only recovered that which they had once determined to give over unto the christians as already lost , but also drove them from those places which before his departure they quietly possessed . it is likewise recorded of frederick the second , that he being excommunicated by gregory the ninth ; and having no other means to purchase his absolution , determined to go unto asia , and to recover ierusalem at his own proper charges : where the almighty so favoured him , that ierusalem was delivered unto him by composition , and he was crowned king thereof upon easter day , in the year of our lord . and because he was also king of sicily , the kings thereof at this day bear the name of kings of ierusalem ; but whilst this emperor was busied in the wars and affairs of the holy land , the pope maligning him for the kingdom of sicily , procured him secret enemies in italy , mighty adversaries in germany , and such rebels in every place where there was any thing appertaining unto him , that the good emperor was constrained to return , and to imploy his whole power and strength for the recovery and conservation of his own ; after whose departure , the christians , by the popes counsel , breaking the truce which the emperor had taken with the turk for their advantage , and dividing themselves into factions , by the imitation and example of italy , ( which was divided into guelfians and gibbilines ) made civil wars one against another ; and when the other part was assaulted by the turks and infidels , they did not only not help one another , but of set purpose , the one part assisted the very moors against the other ; by whom they were both destroyed in a very short time , and ierusalem yeilded up again unto the enemies . i might tell how constantinople , by the discord of the graecians ; how anatolia , by the same cause , and the subtilty of ottamon ; how caria , licaonia , and phrygia , by the like occasion ; how harly and andrynopoly , by the very self same means ; and how by reason of the debate and controversie betwixt emanuel paleologo , emperor of constantinople , and the king of seruia , and the valachians ; all albania , velona , salona , r●manca , and thracia , were subdued and taken by the turk . i might tell you how that the discord betwixt alphonso king of arragon , and of naples , and the venetians , and betwixt sextus the pope , francis sforza duke of milan , and the floentines , enforced the poor venetians , who otherwise were not able to withstand their domestical enemies , to give the turk chalcedonia , a principal city of anatolia , together with the island of stalemina , otherwise called lemnos , and an hundred thousand duckets in ready money , and eight thousand of yearly tribute . i might tell you ( as lewis fuscarin embassadour of venice , in an oration that he made unto pope pius the second , told him ) that the contentions betwixt christian princes have been so many and so obstinate , that the turk by reason of them possesseth two empires , which be constantinople , and trapesonda : four principal kingdomes of persia , arabia , syria , and egypt . twenty great provinces , and two hundred fair cities . i might tell you how barbarossa burnt niza in provence , and carried above forty thousand captives out of the kingdom of naples , pulia , and calabria , taking only advantage of the sedition which then raigned in italy . i might tell you that the island of rhodes was lost because the christians were not able to succour the same , by reason of the wars of italy , and the insurrection of the commonalty of spain . i might tell you that the kingdom of hungary was lost by the like dissention . and briefly , that in late years the contentions betwixt the french kings , and charles the fifth , and king philip of spain , have greatly hindred the progress , happy success , and fortunate accomplishment of such enterprises as were valiantly attempted , and might worthily have been executed against the aspiring pride of the insatiable turk . but to tell you all this , and the circumstances thereof , were somewhat too tedious : and i hasten unto other points ; and i shall have occasion to handle that which is untouched , and not sufficiently declared in this point , in another place more aptly hereafter . the second point whereat they wonder , is , that princes hating rebels as the enemies of their estates , the impugners of their authority , the adversaries of their absolute power , and the subverters of their kingdoms , do in these dayes not only bear with rebels , but also harbour them ; not receive them alone , but also aide and assist them . so say they , the queen of england maintaineth the rebels of the united provinces , commonly called the states of the united provinces : so say they , the king of spain supporteth , yea and helpeth with money , men , and munition , the rebels of france , commonly called leaguers : so say they , the popes holiness animateth the catholicks of france and england to rebell against their soveraigns . truly to nourish rebels is an action in nature hateful , and in policy dangerous ; for to aid the wicked , is to participate with them in their wickedness : and he that giveth countenance , comfort or succour unto his neighbours domestical enemies , is to look for the like measure , if his subjects at any time , and upon any occasion , chance to rebel against him . but because many things in outward appearance seem good , which indeed are naught , and vitious ; not only in this age , but also in times past , are and have been baptized by the names of vertues : it is now , and it hath always been usual to deem all things honest that are profitable , honourable that are expedient , and lawful that may be justified by examples . is there any thing that maintaineth states , and upholdeth kingdomes better then justice ? and yet lived there not a man , that inwardly professed , and openly said , si violandum est jus regnandi causa ? is there any thing more odious or unbeseeming a prince , then to say one thing and do another ? and yet lived there not a prince that wrote for his posie , qui nescit dissimulare , nescit regnare ? is there any greater sign of an insatiable mind , and of ambitious covetousness , then having many kingdomes to covet more kingdomes ? and yet lived there not a king , who having conquered most part of the world , wept , because he heard a philosopher dispute of another world , which he had not as yet subdued ? is there any thing more cruel or barbarous , then an emperor being bound by duty , and commanded by the almighty to conserve and preserve his subjects , to wish and intend the death of all his subjects ? and yet lived there not an emperor who wished that all the people of rome had but one head , that he might cut it off at one blow ? and what moved these princes , kings , and emperors to violate justice ? to dissemble with all men ? to aspire and desire more kingdomes ? and to covet and imagine the death of their subjects , but a colourable shew of honour , or of profit ? the common proverb saith , give a man an inch , and he will take an ell ; and who desireth to do be great , regardeth no parentage , careth for no kindred , nor esteemeth any lawes . the ancient romans , whose fame is notable through all the world , and whose actions are imitated by most of the world , seemed outwardly to be just , and true dealers , never coveting more then their own , but alwayes contented ( in common opinion ) with their own ; and yet in their inward thoughts they were never satisfied , till all that belonged to others became their own . they first conquered italy , then spain , next france , afterwards germany , and after them scotland and england ; their desires and covetousness rested not there , but as men infected with the dropsie ( the more they drink , the more they desire to drink ) so they , the more they had , the more they desired , and did spread the wings of their ambitious avarice over all africa , and asia , making themselves of lords of one town , monarchs of the universal world ; in all which their conquests they carried an outward shew of manifest equity , pretending for all and every the wars which they undertook , not one but many just causes , which they used to declare unto their friends and confederates , and not to conceal them from their very enemies , unto whom they sent usually an herald of arms , who should demand restitution of such things as they pretended to be unjustly taken from them , or reparation of their supposed wrongs : but if a man should now with the eyes of indifferency look upon the causes which moved them to undertake all , or most part of their wars ; he should find that they were but colorable shews ; for what cause had they to war with carthage , but that they envied carthages greatness ? what moved them to subdue england , but because england holpe france in their wars against them ? what pretence had they to conquer scotland , but that scotland succoured england ? why hindred they the switzers going into france . with intention to conquer france , but that they thought it a better morsel for themselves ? what colour used they to overcome the residue of the world , but sometimes a pretence to defend their confederates ? sometimes a shew to maintain the liberties of their neighbours ? sometimes a feigned and hypocritical zeal of religion , when as indeed they oppressed them whom they pretended to defend : brought into bondage for whose liberty they would seem to fight : and were in all respects as irreligious as they whose religion they seemed to condemn : so to be short , they cunningly enlarged their confines , by seeming to be careless of conquests ; made themselves monarchs , by pretending to suppress tyrants ; and did wrong unto all men , by bearing an outward shew to suffer no manner of injury to be done unto any man. this cunning in aspiring unto forrain dominions , begun in the infancy of the romans prosperity , continued in the riper years thereof , and practised even until their declining age ; was not only proper unto them , but passed ( as their empire did ) from them unto other rulers ( by what name or title soever they were called ) taking advantage of the time , omited no means to attain unto their desires and purposes . though therefore the name of rebels in all ages hath been odious , their cause was never unjust , and the voluntary aid given unto them , never was honourable unto him that aided them ; yet the chronicles not only of our nation , but also of other regions , realms , and dominions , are full of examples of many princes not inferior to the princes of our age , be it in might , in power , in authority , or in goodness ; who rather regarding the propagation and increase of their dominions , then the conservation and maintenance of their honours , did as our princes do now , not only receive their neighbors rebels into their protection , but also use them as means and instruments to molest and persecute their neighbours , by whose decay and downfall they might rise , and aspire unto higher authority . neither hath the league of amity , the bond of kindred and parentage ; the duty of children to their parents ; the affection of one brother to another , moved princes to withdraw their helping hand , succor and assistance from those who being tyed by all , or some of those bands , rebelled against their sovereigns . iames king of scotland , being not only in league with henry the seventh , being king of england , but also by oath and homage bound unto him , as his vassal , did not only favour and receive into his protection a young man , named perkin , who was suborned by margaret , dutchess of burgondy , to call and carry himself for one of the sons of her brother king edward ; but also married the said perkin unto katherine , daughter unto alexander , earl of huntley , and his own neer kins-woman ; and with him , and for him invaded england : here you see the vassal favour and succor the rebels of his sovereign ; and the neer kins-woman conspire against her leige lord and king. richard earl of poictou , because his father henry the second denyed him that honour ( although by the death of the young king henry , he was become his eldest son ) to marry him with the french kings sister alice , , and to declare him immediately for his immediate successor , became the french kings man to serve him against his father . robert , son unto william the conqueror , having tasted the sweetness in commanding others , so far that he loathed to be commanded by others , rebelled against his father , and was aided and succoured in his rebellion by the french king henry , son unto henry surnamed the grosse , because his father was excommunicated by the pope ; and as an excommunicated person was not in his opinion to hold and sway the empire ; was not only animated by the pope to rebel against his father , but also assisted by him , until he took his father prisoner . here you see the sons rebelling against their own fathers , protected and succoured by them , which either were , or should have been friends and confederates unto their fathers . henry , base brother unto peter king of castile , knowing that his brother for his evil and licentious life , was generally hated of all his subjects , rebelled against him , and with the help of the kings of france and portugal , deprived him of his life and crown . here you see the brother bearing arms against his brother ; ayded by two kings , who should rather have favoured a lawful king then an usurper . the marquess of villona , and the archbishop of toledo , both neer kinsmen unto ferdinando and isabel , king and queen of aragon , and of castile , rebelled against them both , and received aid and succour in their rebellion from alonso king of portugal . here you see the kinsmen rebelling against their own blood , ayded by their sovereigns kinsman and con●ederate . and seeing all this , how can you marvel , that in this age ( against the corruption whereof you and others inveigh most bitterly ) princes ayd the rebels of other kings , betwixt whom there is no manner of alliance ; or if there be any , the same is long since dissolved , and resolved into hatred and enmity : for albeit the king of spain married the sister of the queen of england , and of the late french king ; by which marriages he was allied unto both in league of friendship and affinity : yet you know , and shall hereafter see , that many occasions besides the deaths of his wives , have changed his love into hatred , and his good will into malice : so that it is no marvel , since every injury asketh a revenge ; every enemy seeketh all means possible to hurt and annoy his adversary ; and every prince can be content to take such advantage for the enlargement of his confines , and for the maintenance of his estate , as the time and opportunity doth or shall yeild him ; if the spaniard , who hath purposed in his heart to devour and swallow up the kingdom of france , useth the rebellion of the guyzards for his best means and instruments ; or if the queen of england , who findeth no better ways to keep the spaniard from invading and subduing her realms and dominions , then to busie and to find him continually occupied in defending , or in recovering his own , doth succour his pretended subjects of the united provinces ( for indeed they are not his subjects ) and vouchsafeth daily to send them such supplies of men and money as seem most necessary for their defence . the third point whereat they wonder , dependeth somewhat upon this point , which is , why the flemmings , being always reputed a fearful and timerous nation ; and the frenchmen having at all times most worthily carried the names of the most faithful and loyal subjects of europe ; the one in hatred of the spaniard , rebelleth against the spaniard ; and the other , at the instigation of the spanish king , beareth arms in his behalf , against their natural leige lord and soveraign : but if it may please you , and these wonders , to enter into consideration of the spaniards nature , and of the flemmings qualities ; and to call to mind the levity of the one , and the cruelty of the other ; the weakness of them , and the pride of these ; and how ready they are to take , and these to give occasion of rebellion ; you will leave to wonder at their revolt and distraction from the bondage of the spaniard . read the chronicles of flanders , and you shall find that there was never any nation more mutinous , more easie to be displeased , more prone and ready to rebel , then the flemmings . you shall likewise find , that they are far more fit to be governed by gentleness then by rigor , and by women then by men ; you shall likewise find , that they have seldom lived in long peace and obedience under any of their natural princes , if he did not rule and govern them with all manner of humanity : and finding this , you must needs think that there can be no long agreement betwixt them and the spaniard , whose nature is to command imperiously , to rule proudly , and to govern tyrannically , as it appeareth in all places where he beareth sway or government . the house of austria had their beginning in hasburg in switzerland ; whence ( as you shall read in smiller ) they were driven by the subjects for their extream tyranny : by marriage they are grown from poor earls unto mighty princes , and have spread themselves over divers nations ; over which how they have tyrannized , the very histories of those nations do report and witness : you shall read of their persecutions in the indies ; of their exactions in the kingdom of naples ; of the● extortion in the dutchy of millan ; of their pride and arrogancy in germany ; of their hard and cruel dealing in the county of burgundy ; of their late cruelty in portugal ; and of their intolerable oppression in all places . you shall read that ever since they began to be in authority in the world , they have troubled the tranquility and peace of most part of the world : you shall read , that italy , france and germany , have suffered more injuries , wrongs , and indignities by them only , then by all other princes and royal families of christendom . you shall read that maximilian the emperor , charles the fifth , and this present king of spain , disquieted and troubled the peaceable estates of all other princes that lived , or live in their time . briefly , you shall read , that they have always had high minds , unsatiable desires , ambitious projects , marvelous designs and purposes ; which if it had not pleased the almighty to prevent and cross , by sundry unexpected accidents , they had long before this time made themselves monarchs of the universal world . this is so apparent and well known unto all men that know never so little of the knowledge which is gathered from histories ; that i shall not need to stand upon the proof thereof , and to confirm the same by examples . no marvel then , since the low-countries did all at the first , with one mutual consent , rebel ; and the united provinces do yet bear arms against the spaniard , defending themselves by power and might from his wrongs and violence , who gave them many just occasions to revolt from his obedience ; before they revolted , he ruled them by strangers , being bound to govern them by their own country-men ; he brake dayly their priviledges and customes , being sworn duly to keep and observe them ; he preferred meer strangers , and men of base condition , unto the best and highest offices over them , having protested and undertaken by oath , to constitute no such magistrates overthem , as were not born in their own country ; he altered the state of the clergy without their consent , having promised not to innovate any thing therein without their counsel and permission ; he caused to be done to death the best of their nobilty , without any such form of judgment as their laws and priviledges required ; he charged them with new imposts , and intolerable tributes , without their advice and consent , whose counsel and consent he was to use therein : he called them to consult upon matters of weight and importance , in such places as they might not appear . lastly , he placed such governours over them , as sought and wrought the death of the best maintainers and upholders of their ancient priviledges ; as filled the country with odious and suspected people ; as bandied and combined themselves with forrainers against their states ; as sought and took all occasions possible to sow debate and sedition betwixt their nobles and princes ; as charged their nobility with false and untrue accusations ; as declared the better part of them to be traytors and rebels , because they would not at their commandment make open wars against the prince of orange , the only patron and pillar of their liberties ; as seized and took into their hands the frontire towns and forts ; as builded citadels to bridle , and castles to bridle and keep them in awe : briefly , as turned their peace into war , their wealth into poverty , and their rest and tranqu●●ity into tumults and troubles : can any prince do greater wrongs unto his subjects then these are ? or can any subjects suffer greater injuries then these ? especially such a prince as was no longer prince then he observed their ancient priviledges ; especially such subjects as were no longer bound to their prince then he kept their liberties inviolable ; such a prince as lost his authority over them so soon as he brake the conditions whereupon he was received : and such subjects who were freed from all manner of obedience so soon as these conditions were broken ; such a prince as was requested by all the princes of christendom not to tyrannize over his subjects , and would not hearken to their perswasions and requests ; and such subjects as besought the princes of christendom to be their intercessors to their prince , and could not prevail with him : briefly , such a prince as when he had long vexed and wearied his subjects with intolerable charges , and unsupportable wrongs , might have had infinite wealth of his subjects to receive them into his good grace and favour , and would not accept their offer ; and such subjects as offered to give their prince three millions of gold , to suffer them to live in liberty of conscience , and could not be heard . these subjects therefore had good occasion to forsake and renounce this prince , and the wars which they undertook against him were in my simple opinion most lawful ; not that i approve rebellion , or allow subjects to rebel against their soveraigns , when , or for what occasions they will ; but that i dis-allow and dislike the prince that will govern and rule his subjects in all things as he lists ; there is a mutual bond betwixt the subject and the prince ; there is a reciprocal league , there is on both sides a certain duty , in the one to obey reverently , and in the other not to command over rigorously : the reverence of the subjects conserveth the majesty of a prince ; and the lenity of a prince maintaineth the life and welfare of his subjects ; but when the prince casteth off humanity , and the subjects forget their duty ; when he mindeth nothing less then the publique wealth , and they suffer things whereunto they have not been accustomed ; when he breaketh laws , and they desire to live under their ancient laws ; when he imposeth new tributes , and they think themselves sufficiently charged and grieved with their old ; when he oppreseth and suppresseth such of the nobility as favour the common people , their ancient lawes , priviledges , and liberties , and they take the wrongs that are done unto their favourers , and patrons , to be done unto themselves and their posterity : then changeth love into hatred , and obedience into contempt ; then hatred breedeth disdain , and disdain ingendereth disloyalty , after which follow secret conspiracies , unlawful assemblies , undutiful consultations , open mutinies , treacherous practises , and manifest rebellions : the chief reasons whereof are , because the common people are without reason , ready to follow evil counsel , easie to be displeased , prone to conceive dislike , not willing to remember the common benefit which they received by a prince , when they see their private estates impoverished by him or his officers ; forgetful of many good turns , if they be but once wronged ; more desirous to revenge an injury , then to remember a benefit , quickly weary of a prince , be he never so good , if he be not pleased to satisfie all their unreasonable demands ; easily suspecting those who are placed in authority over them , commonly affecting time that is past , better then the present ; briefly , all liking what the most like , all inclining where the greatest part favoureth ; all furthering what the most attempt , and all soon miscarried , if the most be once misled . this natural disposition of the common people , is proved by common experience , observed by wise polititians , and confirmed by many examples , not of one realm , but of many nations ; not of one age , but of many seasons ; not of barbarous people , but of civil realms ; not of kingdoms alone , but of other manner of governments ; briefly , not of subjects living only under tyrants , but also under the best princes that ever were ; for there is no kingdom comparable unto france for antiquity , or for greatness , for strength , or for continual race of good and vertuous kings , for absolute government of rulers , or for dutiful obedience of subjects , for good laws , or for just and wise magistrates ; and yet france that hath this commendation , and these benefits , hath many other times besides this , and for other occasions besides the causes that now moveth france to rebel , revolted from her liege lords and soveraigns ; for proof whereof , let us examine and consider the causes and motives of this present rebellion , begun in the late kings time , and continued in this kings days . they that write thereof at large , and seem to understand the causes of this revolt more particularly then others , affirm that this rebellion began upon these occasions . the authors and chief heads thereof saw justice corruptly administred , offices appertaining unto justice , dearly sold , benefices and ecclesiastical dignities and livings unworthily collated , new impositions dayly invented and levied , the kings treasures and revenues prodigally consumed , old officers unjustly displaced , and men of base quality unworthily advanced ; they saw the late king carried away with vanities , governed by a woman , entred in league and amity with their enemies , and fully resolved to follow his pleasure , and to leave the administration and government of the whole kingdom unto their mortal enemies : they saw him careless in the maintainance of their religion , unlikely to have any issue to succeed him , not willing to establish any succession of the crown after him , and obstinately minded not to enter into league with them , that intended and purposed to uphold and maintain their catholick religion . lastly , they saw that as long as he lived , the king of navar and his followers could hardly be suppressed ; and that as soon as he dyed , the said king was likely to be his successor ; which hapning , they considered the desperate estate of their religion , the sure and certain advancement of the protestants , and of their cause and quarrel , the utter subversion of all their intents and purposes ; and lastly , the final and lamentable end of the greatness of themselves , and of their families . wherefore to withstand all those mischiefs and inconveniencies , and to prevent some of them , and to redress and reform others ; they called a general assembly of the three estates ; implored the help of forreign princes ; levied as great armies as they could possibly gather together ; propounded means of reformation to the king ; and when they found him not willing to yeild to their advise and counsel , they combined themselves against the protestants , his pretended , and their open enemies ; seized upon greatest part of the kings treasure , took possession of his best holds and towns of strength , removed such officers as disliked them , and in all affairs that concerned the advancement of their cause , imployed men fit for their humours , made for their purpose , brought up in their factions , practised in their quarrels , affectioned in their cause , and wholly devoted to their wills and pleasures . and because they found themselves unable to encounter with the late king and his confederates , unless they were also assisted by some forrain princes , they sought all ways and means possible to insinuate themselves into the grace and favour of strange and mighty potentates , to recommend their cause and quarrel unto their protection , and to joyn their domestical power with their forrain enemies : they consider therefore that the popes holiness by the heat and vehemency of the hatred which he beareth unto protestants : the king of spain , by the greatness of his ambition ; and the duke of lorrain , by the ancient envy and enmity which hath been , and which is betwixt him and the house of bourbon , might easily be perswaded and induced to favour their party , and further their attempts and enterprises . the duke of guyse as chief head and patron of these actions , sendeth messengers unto every one of these princes , beseeching them , as they had heretofore secretly favoured him and his complices , so they would now ( that matters were grown to ripeness , and secret conspiracies to open resistance ) vouchsafe him and his confederates their help and assistance to the utmost of their power : in which suit he findeth happy success ; and with promise of assured and sufficient aid , is animated to proceed with courage , and not to omit any manner of cunning and policy , to win unto himself as many friends as he might possibly ; he therefore considering , that for the better accomplishment of his designs , it was needful and expedient for him to continue at the court , and there to draw unto himself as many partakers as by any means possibly he might obtain , repaireth thither with all diligence ; and knowing that he should undoubtedly fail of his purpose , unless he might effectually compass three things of special consequence ; he laboureth to the utmost of his power to bring them to pass : the first of the three was the late kings especial favour : the second an office of great account and dignity : the third , that the rest of the court should be at his will and commandment , either for love towards him , or for fear of his greatness and authority . for the purchasing and assurance of the kings favour , he useth two principal means : the one , to let the king understand that he was now grown to so great power and strength , that it was impossible for his majesty to supplant or suppress the same . the other , to perswade the king , not only by words but also by good carriage of himself , that he would never abuse that his power , but always use it to his highness benefit , and his majesties service ; keeping the king by this means always betwixt love and fear , and increasing the number of his friends and followers , by gratifying some with offices , others with money , and still imploying his purse , his credit , and his countenance , for the strengthning of his party ; and that in such manner as the king could not but perceive it ; yet he dissembleth so cunningly , protesteth so devoutly , and sheweth sometimes so apparent effects of his good will , and dutiful obedience to the king , that his majesty distrusteth not his proceedings : and for the better continuance of the king in that opinion ; he marketh what is done in every province , willeth many things to be done that were acceptable and pleasing to the kings humours ; and still writeth unto his friends and kinsmen , that they should shew their obedience in small things , and in matters of no great moment , that they might the better be trusted in matters of more great weight and profit , to the furtherance of his and their designs . now for the obtaining of such an office as might both countenance him , and prefer his friends , he very subtily insinuateth himself into the queen mothers favour , unto whom the king had committed the administration and charge of the weightiest affairs of his kingdom ; he maketh the kings principal secretary sure unto him ; causeth him to procure his return to the court , when he was once commanded by the king to depart thence in disgrace ; bringeth it to pass by him , that the duke of espernon , his greatest enemy , should be banished the court , and that after his departure the same secretary should continually seek and procure his discredit , and contrariwise further him in all his attempts and endeavours , lest that the king recalling in time the duke despernon , might be induced by him to displace and discountenance them both . and whilst he is in this favour , he sueth to be high constable of france , meaning in time to use the same office ( as charls martel did ) for a step and ladder to climb up to the kingdom ; which office he saith was of such antiquity and necessity , as that as soon as there was a king in france , there was also a high constable ; and that their estate never flourished better , then when the crown was provided of such officers as should and did execute their offices and charges , in as ample manner as their commissions gave them power and authority to do . besides , seeing that the queen mother , either at the first , or at the last , obtained whatsoever it pleased her , of the king ; and that whosoever he was ( were he never so highly in the kings favour ) that displeased her , in time lost the kings good will , and good opinion : he so carried himself towards her , that he seemed to affect nothing more then her good liking , and yet not to be so desirous thereof , as that he would wholly depend thereupon ; knowing that the king although he did always attribute much unto his mother , and was contented that she should be reverenced and respected next unto himself , yet he could not well brook them that sought for her good will more then for his favour ; and thus with cunning , continuing a firm league of love and amity betwixt the mother and the son , he hoped in time to possess them both , in such manner , as before they should be aware thereof , he would assume unto himself the power and authority of them both : and further , perceiving that the kings old secretaries were not in all respects so pliant and ready to follow and fulfil his designs as he wished , he laboured by all means possible to prefer them unto offices of higher dignity , and to place others in their rooms , who would not fail to further his intents and purposes , nor disdain to depend wholly upon his favour , and also to make him privy to whatsoever business or affairs of estate they were commanded to dispatch by the king ; whereby he came to perfect knowledg of all that was purposed or determined by the kings privy councel ; and grew into such favour and credit , that even the principal officers of the crown , either for fear or for love , or by other mens examples , submitted themselves wholly unto his devotion : and he had such interest in the kings court and courtiers , that all or the most part of them , seemed to be at his only disposition , and to affect him more then their king and soveraign . having installed himself in this manner in the court , and distracted the hearts of the principal officers thereof from their duty and love to their king ; he thinketh it not sufficient to be invested in their favours , unless he might also captivate the affections and good wills of the common people ; whom by promise to relieve their necessities , to ease their charges , to supply their wants , and to redress all that was thought or suggested to be amiss ( the common means used in all times , and all ages , by men of his mind , to seduce and mis-lead a multitude ) he easily and quickly perswadeth to favour his party ; and finding the common sort so ready , willing , and desirous to perform and accomplish his pleasure , as that in respect of their obedience towards him , he seemeth to lack nothing but the only name of king to be a king : notwithstanding the great honor and reverence that courtiers shewed unto him ; the love and affection that the commonalty bear to him ; the offices and dignities which he partly affected , and partly attained ; the high attempts and imaginations which he lodged in his heart and conceit ; and the unaccustomed authority which he cunningly had usurped ; yet he was so far from being puffed up with pride or disdain towards his inferiours ( faults commonly incident unto men advanced unto extraordinary favour and preferment ) that for the better continuance of his credit , and the peoples good will towards him ; he would debase , and so much deject himself , as that he thought not scorn to go bare headed from one end of the street unto another , even unto base chrochelers and porters ; with which his demeanor the duke de mayne his brother was many times highly displeased , and could not at any time frame himself to follow and imitate him therein ; which hath appeared more manifestly since his death : the common people in regard of that want , not favouring him so highly as they did the late duke of guise : now where there is a subject of such credit with the king , of such authority in court , of such power in every province , of such alliance in the whole realm , of such favour with forrain princes , of such liking of all sorts of subjects , of such experience in martial affairs , of knowledge in matters of state ; briefly , of such continuance in the love , in the hearts , in the good liking of all men : can it possibly be hard or difficult for him to work his pleasure in any thing that he shall imagine or indeavour ? or can it be that such a man should not be most dangerous unto his country and unto his prince ? especially in france , where there are many provinces ruled by their particular governours , many citadels possessed by several deputies , many holds and towns or strength committed to the custody of certain lievtenants , many bands of men at arms , and of other souldiers , under the charge of choise captains . and all or the most part of these governours , deputies , lievtenants and captains , chosen or appointed out of his parentage , kindred , affinity , alliance , family or followers . look upon men in other states and kingdoms , under other princes and kings , of like mind , and of such ambition as possessed the duke ; and consider what dangers they have brought both unto their countries , and unto their sovereigns . look upon the means and policies which they have used to b●ing their purposes to pass ; and see whether this duke did not imitate , or rather go beyond them all in the course which he took to aspire unto authority and greatness . el●us sejanus ruled all things under tiberius the emperor ; whom he had so cunningly blinded and besotted with love and affection towards him ; that although he was wary enough of all others , and could keep his least secrets from them , yet he could not beware of him , nor conceal the greatest secrets he had from him . this sejanus had many qualities fit and proper for his aspiring mind and purpose : he could endure all kind of labour ; he durst adventure to do any thing whatsoever ; he was very secret ; he used to reprehend and backbite others boldly ; he could flatter cunningly , behave himself , when occasion served , proudly ; again , when he saw cause , his carriage was very modest outwardly , albeit inwardly he boiled with a desire of rule and government : for the better attaining whereof , he used now and then liberality , but more often labour and industry ; points as dangerous ( when they tend to the purchasing of a kingdom ) as ambition and prodigal●ty . this sejan had such interest in the emperor , such power in rome , such sway and authority in all the affairs of the empire ; that after he had perswaded tiberius , either for his health , or for recreation , or to live free from the cares and troubles of estate , to retire himself unto a little island ; he presumed to call himself emperor , and tiberius a poor islander , or prince of one island . this sejan had two obstacles to hinder his purpose , drusus and nero , both heirs unto tiberius , both of divers natures and conditions , and both so desirous to be emperors , that the one could have been content to supplant the other . this sejan to take away these impediments used these means , he poluted livia , drusus his wife with adultery , won her to promise him marriage , promised to make her partner and fellow in the empire , perswaded her to consent to the death of her husband : to put her out of all doubt and jealousie ; he banished his own wife apicata from his house and company ; and when his secret purposes were bewrayed , thinking it time to hasten drusus his death , and to work the same so cunningly that it might not be known or perceived ; he cast a kind of poison , which should so kill him , that it might seem he dyed of some sudden disease : after this he assaulted nero in another way ; he caused his friends and followers to animate him to affect the empire , to tell him that the people of rome were desirous to make him emperor , that the souldiers were of the same mind , and that sejan although he ruled all things , yet he neither durst nor would withstand him . nero gave ear to these perswasions , and could not so dissemble his inward thoughts and cogitations , but that now and then he uttered some words that bewrayed the secrets of his mind , which by such keepers as were set to observe him , his words , and doings , were brought to sejans hearing , and by such accusers as he suborned , carried to tiberius his ears , who vouchsafing nero no indifferent hearing , afforded him no good countenance , but suspected him the more , if he spake any thing in his own defence , and condemned him if he held his peace : and sejan had so provided , that his watching his steps , his sights , and his secrets were told by his wife unto her mother livia , and by livia unto him , who had likewise induced his brother drusus to seek this ruine and subversion of nero , by telling him that when his brother nero was dead , he was next heir unto the empire ; which perswasion easily prevailed with drusus , because he had an aspiring mind , and secretly hated his brother nero ; for that their sister agrippina loved him better then she did drusus : and yet sejan did not so favour drusus , but that he likewise purposed his death and destruction , which he thought he might easily compass , because he knew him to be stout , and over-bold , and easie to be overtaken by his slights and subtilties . you have heard of the treasons of sejan , his policies , and his purposes , you may guess of his success , and read of his end . now you shall hear of iulius caesar , who was more subtile and cunning then he , and had the wit to get more then he , but not the grace to keep it long . caesar , before he bare any office in rome , was in his youth so prodigal , and such a spend-thrift , that he had indebted himself above . crowns ; and although the greatness of his debts might justly have made him fear to be cast in prison , and never to hope or look for such preferment , as he afterwards attained , yet he neither feared his creditors , nor doubted of his future advancement : for the better attaining whereunto , he accommodated his nature to all mens humours , and vouchsafed to flatter , and make much , not only of free-men , but also of such slaves and bond-men as he knew well able to do any thing with their masters ; he thought it no disgrace or discredit to humble himself in the beginning , so that he might live in assured hope to command all men in process of time . besides other subtile devices which he used for the better accomplishment of his desires , he observed most diligently who were in greatest favour with the common people , who were best able to further or hinder his purposes ; who were easily to be won to favour him in his attempts and intentions ; and what means he might use and practise to be assured of their friendship . there lived in his time four men of especial account , pompey , and crassus , piso , and curio : pompey was so valiant and fortunate in armes , that he was worthily surnamed the great . crassus attained to such wealth , that he was commonly called the rich. piso bare such sway with the people , that no man was either feared or loved more then he . and curio was so wise , and so eloquent , that the people loved him greatly , and he so desirous of their favour , and so careless and prodigal of money , that to attain any thing for himself , or for his friend , he would spare no manner of costs or charges . to win these men that were fit for his purpose , and yet of divers humours , caesar thought it convenient to use divers means ; he married his daughter to pompey , he took to wife pyso's sister ; he paid all curio's debts ; and because there was a competency and emulation betwixt pompey and crassus , by reason whereof he thought it very difficult to grow in favour with both of them ; he being absent from ro●e when they were in the heat of their contention , came thither of purpose , not to extinguish the same , but to use it as a means to deceive them both ; and seeing that each of them sought his friendship against the other , he would not follow any of them , but carrying himself as neutral and indifferent betwixt them , he procured all wayes possible to make them friends . and knowing that so long as he declared not himself to be a faithful friend to one of them , both would do for him , whatsoever he should demand of them ; he held them both in suspence , and made them so jealous of him , that for fear to lose him , both laboured to content and please him ; and so much , that first he made himself equal to either of them ; next he brought to pass , that the power and authority which was in their hands only , was divided betwixt him and them : and in the end he alone came to rule all ; for he drave pompey out of rome , and out of italy , and made himself lord and master of both places , opened the roman treasure , and paid his souldiers therewithal . what followed , the histories reporteth ; and i haste unto another of the like mind , but of better fortune ; for caesar lived not long after he came to the empire : and many wise and learned men wonder why the emperours at this day carry still his name , since he was the only ruine and overthrow of his countrey , and of the ancient liberty thereof ; whereas he , of whom i intend to speak , not only enjoyed the crown and scepter many years together , which he usurped cunningly , but also transferred the same unto his posterity , in which it hath remained better then these five hundred years , and caesar his posterity enjoyed not his purchase the twenti●th part of that time . you have heard that the last race of the kings of france descended from hugh capet , who being but master of the kings palace , governed all things under him , and so carried himself in that his government , that he wan the hearts and love of the common people , and also got into such favour with lewis the fifth of france , a prince of small worth , and of no great wit , that as some historographers write , he dying the year . without heirs males , not of his natural death , but by poyson , gave his kingdom unto blanch his wife , and willed her to marry hugh capet , which she did according to her husbands commandment , and so capet became king , albeit the kingdom appertained ●y right unto charles duke of lorrain , brother unto king lotharius , and uncle unto the said lewis . for charles being then in lorrain , and having been called and sent for by some of the nobles of france to be crowned king thereof , came not with such speed as was convenient for him to have used , but gave time and respite unto capet to seize upon the kingdom , pretending himself to have title thereunto , by the late kings will , by reason that he was in some sort by his mothers side of the race of charlemaign , by signifying unto the people , that charles duke of lorrain deserved not to be chosen king , because in all contentions , debates , and differences betwixt the crown of france and the empire , the said charles favoured the emperours more then the french king ; and by suggesting that he being present and alwayes ready to defend the realm , ought to be preferred before charles that was absent , and not willing to come to accept the crown , when he was called thereunto ; by inducing anselm bishop of laon to deliver the said duke his master with his two children into his hands very trayterously ; by committing the duke and his sons to prison in orleance , where they dyed , and by degrading arnolph arch-bishop of rhemes under colour and pretence of bastardy , for fear he proving himself to be lawful and legitimate brother unto charles , might in time deprive him of the kingdom ; but the especial policy that capet used for the obtaining his purpose , was the imitation of pipin of france , of whose practises you shall first hear ; and then as plutarch in the lives of the worthies of greece and rome , compared a graecian and a roman together , that the vertues and excellencies of both may appear the better by that his comparison : so i will compare the devices of the late duke of guise with the practices of sejan , caesar , capet , and pipin , to the end you may see in what points he imitated them fully , and also wherein he failed to follow their foot-steps . pipin being master of the palace under childerick the third king of france , ( who for his unworthiness was deprived of his crown by the pope lachary ) thought that the greatness of his office , and the weakness of his prince and master , might well serve him for a ladder to climb to the kingdom , and knowing that it would not suffice to advance his own credit and commendation , unless he did also dispraise and discredit his king , he suborned men of purpose , not only to spread abroad the kings indignities , to inveigh against his insufficiencies , and to cry out against his evil government ; but also to set forth his own praise , to commend his valour , and to extoll his exploits and services , done as well for his country , as for the see of rome ; to the end that as soon as the people began to contemn and dislike their king , they might also begin to love and affect him , of which affection and love he hoped there might in time proceed such a good liking , that they would vouchsafe to elect , and c●use him for their king ; and because he knew that the french-men were well affected to the pope , and would do any thing at his commandment ; to win the popes favour and assistance , he not only promised ; but went into italy , of purpose to succour his holiness against the lombards , who at that time greatly troubled the universal rest and quiet of italy , besides fearing that the oath which the frenchmen make unto their king , and the love and loyalty which they bear unto him , might hinder his designs and purposes , he sent an express messenger unto the pope , to declare unto him the true sense and meaning of their oath , and to intreat his holiness to make such an interpretation thereof as might serve his turn ; the effect of which interpretation was , that since the promise which the french-men made unto their king was conditional and reciprocal ; and that their king was likewise sworn unto them ; they being his subjects were not bound any longer to their oath , since he being their king had broken his , because he was neither religious valiant , just , or in any respect answerable to those conditions which were inserted and included in his promise to them . in hope of performance of which conditions they had sworn unto him all manner of duty , service , succour , faith , and obedience . this was pipin's policy to supplant childerick , and to set the crown of france upon his own head . now let me compare the duke of guise his practices with these mens devices , his wit with their wisdom , and his aspiring mind with their ambition . sejan and caesar were lowly and humble when they saw occasion , and what was the duke of guise when he went bate-headed unto porters and crochelers ? caesar drave pompey out of italy , and sejan , tiberius out of rome into an island , and what did the duke of guise when he forced the late french king , not to leave , but to fly from paris , caesar suppresseth pompey and crassus ; and sejan indeavoured to destroy drusus and nero ; and what did the duke of guise , when he caused the admiral of france to be massacred , and the duke of espernon to be banished the court ? sejan and caesar spared no money to win men to their service and devotion : what did the duke of guise , when he spent all his own patrimony , and his wives inheritance , and the king of spains yearly pension , and infinite pistolets , to purchase himself friends and favourers ? casar and sejan subverted their enemies by their own friends ; and what did the duke of guise when he sowed sedition betwixt the king and his brother ? caesar and sejan used the marriage of livia , drusus his wife of his own daughter , and of pycos sister for the furtherance of their purpose : and what did the duke of guise , when he caused the massacre of paris to be performed at the marriage of the present king of france with the late kings sister ? caesar and sejan could be proud when occasion was offered ? and what was the duke of guise when he equalled his power and strength with the kings ? caesar could brook no equal ; and what could the duke of guise , when he contended with the kings brother for superiority and precedency ? sejan set variance betwixt drusus and nero , to the end the one should take occasion to destroy the other ? and what did the duke of guise , when he perswaded the french king to send his only brother into flanders , where he devised divers means to endanger his life ? caesar assumed by cunning and pollicy , all the power and authority unto himself , which was sometimes equally divided betwixt him , pompey and crassus ? and what did the duke of guise , when he suffered no man to be in credit at the court but himself ? sejan offered the empire unto drusus , not for favour which he bore him , but to incense and incourage him to seek the ruine of nero : and what did the duke of guise , when he profered the kingdom in the late kings days , unto the king of navar , now king of france , but seek means to breed such a distrust and jealousie betwixt the king and him , that the one might let no occasion slip that might procure the destruction or overthrow of the other ? caesar observed diligently the natures and dispositions of such men as were in special credit with the common people , and to purchase their favour furthered their purposes , when they tended not to his own hinderance : and what did the duke of guise when he fawned upon those whom the king loved , and labored to prefer his secretaries to higher places , to the end that both they and their successors might be always willing and ready to pleasure him ? pipin shewed himself wise in using the kings weakness , and his own credit for a ladder to climb to the kingdom ; and the duke of guise came not much behind him in wisdom , when he weakned the late kings forces , and strengthned himself and his complices , with intention to set the crown of france upon his own head. hugh capet pretended right to the crown , because he was in some sort alley'd to lewes the fifth , by his mothers side : and the duke of guise fortified his right , by pretending alliance unto the duke of larrain , whom hugh capet deprived of the crown . pipin hired men to com●end himself and dispraise childerick : and the duke of guise wanted not his writers and his flatterers , who in books and common table-talk , did daily set forth his praise , and took hold of every small occasion , to enveigh bitterly against the king , pipin again used religion and zeal for a means to win the popes favour , and to procure him to make a friendly interpretation of the french subjects oath to their king : and the duke of guise with a shew of suppressing the protestants of france , drew divers popes to join with him in alliance , and to draw other princes with the same line into the same league , and left not until the pope had excommunicated the late king. hugh capit disabled childerick as a man not sufficient to rule , and therefore caused him to be shut up in a monastery ; and the duke of guise was so bold as to bring forrain power into france , and to tell the king that he had procured their help to suppress the protestants , because his majesty had neither men nor money enough wherewith to overthrow them ; and common fame greatly wrongeth him , if he intended not in time to have shut the king up in some religious house , and to have put a friers weed upon him . briefly , pipin , iulius caesar , and hugh capet , attained their desires by their cunning practises , and their subtile devises ; and the duke of guise by his slights and stratagems had not failed of his purpose , if the king had not by doing him suddenly to death prevented his intended usurpation . by this that hath been said , you may plainly perceive that the frenchmen rebelled against their soveraigns long before this time ; and that they are in a manifest error who commend their loyalty so much , as in their writings to call them the most loyal , loving , and dutiful subjects of europe ; for to omit other rebellions of the children against their own fathers in france , whereof their histories are full and plentiful : it cannot be denyed that both pipin and hugh capet were usurpers ; and that as many as favoured and furthered them against the lawful heirs of the crown , were notable and traitorous rebels , and in no respect inferiour to those who in these days combine themselves against the late french king , and still continue their open revolt , and unlawful disobedience against his right heir and lawful successor : neither can any man deny , that all they that took part with lewis , surnamed the meek , against bernard , king of italy , were also most famous and disloyal traytors ; for lewes being younger brother unto pipin ( who dyed before his father charlemain , and left bernard king of italy his sole heir ) had no right to the crown of france , so long as the said bernard his eldest brothers son lived , for that as well in the succession of crowns and kingdoms , as of private mens lands and inheritances ; the eldest brothers son and heir is always to be preferred before his uncle . and for as much as lewis having taken his nephew bernard in the field prisoner , did not only detain him , and his chief councellors in hard prison , but also in the end put him to an unlawful and unnatural death . those subjects who followed and assisted him in those his unkind and unjust actions ( because it is a most wicked deed to participate with the wicked in their wickedness ) must needs be accounted as wicked as the present subjects of france , who consented unto the cruel massacre of their late king : again , all those french subjects who bore arms against edward the third , in the behalf of philip de valoys were in as high degree of rebellion , as these latter rebels : and so likewise were those who stood with charls the seventh against henry the fifth and sixth of england . for the only reason and cause which they alledged to debar these english kings from the succession , as lawful heirs to the crown of france , was the law salique , ( which as they then pretended ) excluded not only women , but also other heirs males descending from the woman , from the inheritance of the crown ; which law was no sufficient bar , because it was undoubtedly a local law , made in salem , a town about the river of rhine in germany ; at what time the french kings were both kings of france , and emperours of germany ; and therefore as all other local laws are , was tyed to the inheritance of that town only , and could not stretch her forces to forrain countries , or to the succession of kingdoms , no more then the law of gavelkind , being peculiar , not to all , but to some part of kent , is of full strength and full force in other places of england : besides , it is confirmed that there was never any such law in france by the testimony of the duke of burgundy ; who when as philip , surnamed the long , was created king , never left to cry out against his creation , and to profess openly , that the kingdom belonged of right unto ioan , daughter unto hutine , sometimes king of france , before that philip stoppen his mouth with the gift of the country of burgundy , in dower with his eldest daughter . i could stand longer upon the proof that there was never any salick law in france , were it not that du haillan a french chronicler , in the first volumn of his history , easeth me of that pain , and cleareth that point so plainly , that he being a frenchman , and refuting a law , suggested not only to be a law , but also one of the chief pillars and maintainers of the ancient dignity of the crown of france , cannot be thought to write thereof either partially or untruly : but although i let pass ed. . his title , as the less valuable , because it was impugned and weakned by the only allegation of that law ; yet i must enlarge somewhat more henry , the fifth his right , because the same ( in my simple conceit and opinion ) was far stronger then edward the thirds ; for henry the fifth considering that because his predecessors did always from the time of edward the third , lay continual claim unto the crown of france ; and that therefore the kings , or rather usurpers thereof had do right nor just title thereunto , because they not having bonam fidem ( a point requisite in prescription ) by reason that they knew the right to be in kings of england rather then in themselves , could not lawfully prescribe a right unto the said crown , demanded the same by force of arms of charls the sixth , and drave him to such extremities , that he being able no longer to make resistance against his invincible forces , was glad to capitulate and agree upon conditions of peace with him : the principal articles of which peace were ; that the said charls the sixth should during his life , continue king ; that he should dis-inherit his son and heir , who was afterwards charles the seventh ; that the king of england should take to wife isabel , daughter unto the french king ; and in regard of that marriage he proclaimed regent of that kingdom during charles his father in laws life , because he was sometimes lunatique , and heir apparent to the crown after his death ; and lastly , that the nobility and peers of france , should not only consent thereunto , but also take a solemn oath ( which was accordingly performed and executed ) to maintain every point of those articles , and uphold and assist henry the fifth , and his lawful heirs and successors , against charles , son unto the french king , the rather because his father had for very good and just occasions him moving thereunto , dis-inherited the said charles , and by the last will and testament , made when he was in perfect sence and memory , ordained and constituted the said henry , his sole and lawful heir of the crown . but the frenchmen have their objections to all that is said ; the which i cannot lightly pass over , because i know you are desirous to hear their exceptions , and also what may be replied in answer to their allegations ; but i may not dwell long upon every particular point , because my leisure will not serve me , and it is not pertinent to my first purpose . they say first , that their kingdom goeth not by dissent and inheritance , from the father to the son , but by succession , which is grounded not upon law , but upon a custom ; by vertue whereof , the next of the blood royal , be he of the farthest degree that may be of kindred , succeedeth not as a lawful heir , but as a successor by custom , not newly invented , but of long continuance , even from the time of the first king pharamond . which objection i mean briefly to answer , before i will proceed to any others . guicciardine , who wrote an universal history of all things that hapned in his time , not only in italy , but also in all other places of europe ( although he was a very perfect and learned lawyer ) yet when he had occasion to touch any point of law , he handled not the same lawyer-like , but passed it over lightly , setting down his opinion of the case , in as few words as he could possibly , because if he had done otherwise , he knew that he should not observe the laws and bounds whereunto histographers are tyed and bound . in like manner although these questions are meerly civil , and ought to be handled by me as a civilian ; yet because i purpose to write you an historical discourse , i wil touch them lightly ; for that i speak of them obiter , and by digression , and i hold it sufficient to refute the objections that may be made in this cause ; not by law , but by the histories of france . for albeit iohn bodine , a frenchman , and notably well seen and read in histories , discoursing in his book de methodo historie , at large , what rules are to be observed in judging a right of an historographer , and what credit may be given to an history , setteth it down in an opinion not controlable , that in matters touching france or england , you ought not to credit a french or english history ; but rather a stranger writing thereof , with more indifferency and less partiality ; yet , as in causes which cannot be well decided , or perfectly known but by domestical witnesses , their testimony is to be preferred before all others ; so in matters of state , which cannot be so well known unto forrainers , as unto men born and bred within the same state ; better credit ought to be given unto these , then unto them : you shall therefore hear this first objection refuted by their own writers ; and especially by du haillan , who in my opinion is the best historographer that writeth of france ; who refuteth this objection , by reckoning up a bed-roll of kings who did not succeed one another , but were chosen one after another ; pharamond ( saith he , in his third book ) was the first chosen king of france ; after whom daniel , surnamed childerick , was chosen : pipin likewise was chosen , and after him charles and charl●main his sons : and the frenchmen despising the youth of charles , king lewis his son , who was betwixt nine and ten years of age , chose od●n , son to robert the saxon , for their king ; and afterwards being discontented with his government , they deprived him of his kingdom , and set up charles in his place ; who governing them somewhat looslly , was likewise deposed and cast into prison ; and in his place ba●ul , king of burgundy was instituted and created king of france ; and there remaineth even at this day a certain form of election which is made at the consecrating and crowning of the king at beihins , where the peer of france , in the name of the clergy , nobility , and people , chuse the king that is present : here you see an election begun in pharamond , continued in others , and observed at this day ; and yet as many as have been kings since capet's time , have succeeded to their kingdoms , and claimed the same by inheritance , rather then by custom ; and you shall see when we come to another of their objections , that neither this election , nor this custom in succession hath been alwayes duly kept and observed . the second objection against this agreement is , that although contracts do bind princes as well as subjects , yet such contracts as are made by men not being sufficient and able to celebrate contracts ; as men distracted of their wits , lunatiques , and others not being in perfect sense and memory , do not bind the contrahents , but are held in law as matters of no weight , force , or validity ; and therefore charles the sixth who concluded his peace with the above-mentioned conditions , being both before and after the celebration of the same notoriously reputed and known to be a lunatique , this contract did neither bind him nor his successors . to this it is easily answered , that contracts made by men disabled by law to enter into any such compositions , are of force by two wayes ; the one if they with due and requisite solemnities be done by such as by law are deputed to have the government of their goods and persons during the time of their weakness and imbecillity : the other , if they themselves having dilucida intervalla , being ( as lunatiques many times are ) in perfect sense and memory to celebrate any manner of contract , the same is of full force and strength ; and therefore charles the sixth being ( as their own histories report ) at the time when this agreement was made , in his right wits and memory : this contract wanted not the force and vertue which law requireth , especially since the chief nobility of the realm were then not only present , but consenting thereunto , and sworn to the performance thereof . the third objection is , that the kings of france cannot alienate the demeans , rights , titles , and interests of the crown without the privity and consent of the three estates , which consent could not possibly be had at this agreement , because a great part of the peers , nobles , and others were then absent , and bore armes with the young prince charles , or at the leastw●se followed him against the king his father . to this i briefly answer , that in matters which go by plurality of voices , it is not alwayes necessary that all be present , but that the greater or better part of them that will and do vouchsafe their presence thereat yield their consents thereunto , especially when the others who are absent have been cited and warned to be present , and they either willingly or contemptuously will not appear . for albeit the thing that concerneth all men , must be approved of all men , yet when some or all may approve or disallow the things which concerneth them , and they will not be present to shew their consent or dislike , their absence shall not prejudice the contract that is celebrated , and there is no wrong offered unto them by proceeding in their absence , quia volenti non fit injuria . in this case therefore those that were away , being either voluntarily absent , or trayterously minded to their king ( which appeared in that they followed his son against him , and animated and assisted him in his disobedience and rebellion against his father ) could not in any respect prejudice the force and validity of this contract ; for if they were absent of purpose , then there was no injury done unto them ; and if they were traytors ( as undoubtedly they are , who either bear armes against their prince , or assist his enemies with their counsels ) then they had lost the right of their consent and voice ; and so consequently the contract which was celebrated by the more and better part , or by all the nobility , and of the three estates that were present , and true and loyal subjects unto their king , notwithstanding the others voluntary malicious absence , was by law warrantable , especially being confirmed and fortified by the oath of the king , and his council and nobility . the fourth objection against this agreement is , that when it was concluded , the king of england had almost conquered all france , was there with his power and strength about him , and shut up the french king as it were in prison , and utterly disabled him to make any resistance against his invincible army , and conquering forces ; and therefore whatsoever he did , being done by fear and compulsion , was of no better force then a contract extorted by violence , or made in prison by a private man , which when he is set at liberty , he is not bound by law to perform except he list . to this point i likewise answer briefly ; that the law that provideth for the remedy of such as by imprisonment , or by violence and just fear , and such as the law ●aith , cadet in fortem virum , have yeilded to any inconveniency , extendeth not ( in my simple conceit ) her force unto the contracts of princes , which are celebrated and concluded after long wars betwixt them ; for if conquerors might not impose what conditions of peace they please upon the conquered , there would never be any end of wars ; and as private men being in troubles may even in cases which admit no giving or taking on any side ( as for ecclesiastical livings betwixt ecclesiastical persons ) redeem their troubles by giving or taking whatsoever shall be agreed upon , and with the best conditions they may ; so in wars , princes who have lost the field , and so weakned their forces , that they are able to make no longer resistance , may lawfully alienate the more part of the revenues of their crown , to purchase their liberty , and their subjects quiet ; who ( if their princes might not capitulate with his and their adversary , in such manner as the conqueror shall demand ) should be deprived of their lives , liberties and livings ; of all which three , every king is sworn to have a special care and regard , and to seek all means possible to preserve them all : and in consideration hereof , it is usual amongst princes rather to lye in durance a long time , then to yeild to the unreasonable demands of their enemies , whilst they are in the heat of their choller and indignation ; because when their wrath is somewhat asswaged , and either time or intercession of other princes ( who commonly in such cases interpose their helping hands , and be mediators of peace ) mitigated and moderated their anger , they are willing to yeild to reasonable conditions . for confirmation hereof , i could alleadg many examples , but i will deal with a frenchman at his own weapon : guicciardine , in his before mentioned history , discoursing at large of the hard measure that was offered unto francis the first , king of france , after he was taken prisoner at pavia , in italy , by the army of the emperour charls the fifth , saith , that there were never but two kings of france taken prisoners in the field , ( to wit ) king iohn , and the said francis ; king iohn was so kindly used in england , ( where he lay above years pri●oner ) that after he was delivered thence , he would needs go thither again to see his good host , for so he termed the king of england , whereas francis the first , albeit he greatly desired to be transported out of italy into spain , being in great hope and confidence that the emperor ( who had seen the change and variety of time , and also the inconstancy of fortune ) would have some princely compassion upon him , found all things contrary to his conceived hope and expectation ; for he was committed to hard prison , kept with a continual and strong guard , not attended upon as a prince of his might and greatness ought to have been , hardly suffered to speak with his sister , who was sent out of france on purpose to comfort him , and never brought unto the emperours sight and presence , until that through grief and melancholy he fell into so dangerous a sickness as made the phisitians almost despair of his recovery ; the emperour not for love ( as guicciaraine affirmeth ) but for fear to lose by his death all that he hoped to get for his ransome , went to visit and comfort him . the reason of this hard usage was , to inforce him by long durance , and want of liberty , to redeem his troubles upon hard conditions ; and although he had oftentimes answered the emperour , that he had rather dye in prison then yeild to his unreasonable demands , which could not be well performed without the great prejudice , yea almost the utter subversion of his kingdom ; and had accordingly written unto his nobility and council in france , that they should make no more account of his life or liberty , because the demands of his ransome were too too unreasonable , yet he was forced at length to subscribe and consent unto such hard conditions and articles , as were agreed upon by charles the fifth , and his council ; which indeed were so hard , that although his sons lay in spain , as hostages for their performance ; yet after he was delivered , he would not see them accomplished , but fell a fresh to wars with the emperor ; and in the end , by the intercession of other princes , made a more reasonable end . but king iohn ( as both the french chronicles and ours do report ) was set at liberty with more equal conditions , and yet the same were not performed ; and the frenchmen in all treaties of peace with us , have either gone so far beyond us with their wits , that they have oftentimes greatly deceived us , or have so fraudulently violated all , or the more part of the articles of their agreement , that our victories being many against them , never yeilded unto us any great commodity or advantage . the consideration whereof moved one of their writers to say , that we never won any thing of them by the dint of sword , but they recovered the same again by the sharpness of their wits . and another historian of theirs mocketh us in his writings , and saith , that when we come to treat with them of peace , we sit down proudly , and with great words extoling our exploits , valour , and good success against them ; in the beginning of our parts we do demand no less then the whole kingdom of france , but in the end of them , we fall from mountains unto molehills . now sithence we by their own confession have been so courteous and reasonable , that we have yeilded them far better favour , and better conditions of peace then they hoped for , and they contrarywise have dealt so craftily , and so deceitfully with us , both in the time of king iohn , and others , before the reign of charles the sixth , that we cannot be blamed for dealing more hardly with them in the said contract , and for using the surest way we could devise for our security and assurance of that which was promised unto us . and certainly as the treaties and conclusions of peace made with king iohn , and king francis , were in the opinion of the best and learnedst lawyers of europe held lawful , although they were not in all points performed ; so the contract made betwixt charles the sixth , and his son-in law henry fifth of england , was undoubtedly agreeable to law and equity ; for otherwise princes should be in worse condition then subjects , who are bound to perform every point of a reasonable contract or agreement which they make . but it was hard to demand and take a whole kingdom . true if conquests were not lawful , we should have dealt so favourably with charles the sixth , as our predecessor did with king iohn ; it might be we would have done so , if king iohn and his successors had not before oftentimes deceived us . princes do not usually take advantage of their enemies when they have the upper hand over them , with all utmost extremities . but if they do , what remedy is there ? or who can gainsay the conqueror ? courtesie is commendable in all men , and especially in princes , who are to extend the same at all times , when it is demanded in good manner , and by men worthy of mercy and compassion . and such was the lamentable estate of charles the sixth , who had at once many miseries heaped upon him by the heavy wrath of god , as namely , wars within his realm , rebellion of his own son against him , revolt of his subjects , and distraction of his wits ; and so it was extream cruelty to adde affliction to the afflicted . indeed mercy is to be extended to persons worthy of commiseration , and lunatiques are by all men to be pitied : and in regard hereof , the king of england , whereas he might have destroyed the whole realm of france , burned the cities , wasted the countries , led away the people in captivity , taken their goods to his own use , bestowed the nobilities and gentlemens lands upon his own subjects , altered the lawes of the countrey , changed the government thereof , deprived the most part of them of their lives , and seated his own subjects in their possessions ; he suffered them to live at liberty , to enjoy their ancient possessions , to maintain and use their own priviledges , to dwell in their wonted habitations , and to continue in all respects as free as they were before they were conquered . and whereas he might have made the king prisoner , carryed him with him into england , and to have placed another to govern for him , especially he being not in case to rule and govern by himself : he was so far from so doing , that he suffered him to enjoy the kingdom whilest he lived , and by taking his daughter to wife , transferred not only the french , but also the english crown unto the issue of her body , a thing to be greatly desired of that father , whose son by reason of his disobedience deserved not to succeed him ; a thing practised by all men that have had the like children , a thing far beyond the custom of frenchmen themselves , who in the like cases have not used the like clemency and moderation . for over what enemies had the french-men ever the upper hand , whom they used not most cruelly ? what barbarous cruelty exercised they in italy , and especially at naples , where their tyranny in government , their extremity in polling , their insolency in mis-using the common people was such , that in one night they were all slain ; and in hatred of them and their posterity , the wombs of all neapolitan women that were suspected to be with child by french-men , were ripped up , and the children pluckt out , and likewise murdered with their mothers . what cruelty purposed they to have practised in england , at what time lewis the dolphin of france was called into england by the barons who bare armes against king iohn ? intended they not to have destroyed the most part of the realm ? purposed they not to have killed the very barons themselves , who were their friends and confederates ? had they not executed this their purpose , if a noble french-man who was in england had not as well in hatred of their intended cruelty , as in commiseration of the poor english nobility , revealed upon his death-bed their barbarous intentions ? to be brief , what severity used king lewis surnamed for his lenity towards others , lewis the m e e k , against bernard his own nephew , and rightful heir to the crown of france , ( as we have shewed in the second point which we handled ) whom he not only deprived of his right , but also held him a long time in prison , and condemned him to lose his eyes , which were accordingly pluckt out of his head ; and his cheif counsellours endured the like punishment : of which both he and they complaining , not without just occasion , were so far from finding such compassion and remedy as they deserved , as that a new edictment was framed both against him and them : now with such adversaries , with men of such cruelty , with such as had oftentimes falsified their faith , and broken their promises , what wise prince would ever have used greater lenity , more mercy , or better justice then the king of england shewed them ? especially considering the immortal hatred , deadly malice , and long emulations , competentions , quarrels , and contentions that have been alwayes betwixt england and france . the fifth objection that they make against this contract , is , is , that the kingdom of france cannot be given unto any man by will or testament : which priviledge seemeth unto me very strange , because i find by report of probable histories , that the kingdomes of spain , england , aragon , scotland , poland , and other countries have been given away by will and testament ; and therefore if the french-men will challenge an immunity contrary to the custom of other countries , and repugnant to the law of all nations , they must shew how they came by such a priviledge , and why they should not follow the customes of other kingdomes : for whosoever will alledge an exemption from the due observance of the law , must make it appear at what time , for what occasion , and by whom he or his predecessors obtained the same , that the quality of the giver , and the consideration and cause of the grant being duly examined and discreetly considered , the strength and validity of his exemption may be well and perfectly seen . i know that there are many degrees of princes , and that some kings are in some manner subject unto others from whom they receive lawes , and by whom they and their kingdomes are ruled and directed . so hath scotland been ruled by england , so hath denmark acknowledged the empire , so hath sicily obeyed rome ; so hath the pope challenged power and authority over the empire . but all histories agree in this , that although of other kingdomes some be subject to the pope , others unto the emperour , yet the kingdom of france is , and alwayes hath been most absolute , neither depending upon the emperour , nor being in any respect subject unto the pope . that the emperour hath no authority over france , was shewed when as sigismond the emperour would have made the earl of savoy a duke in lyons ; for then the kings officers withstood him therein , and forced him , to his great grief , and in a great fury and anger to depart thence , and out of all the dominion of france , before he could use in that point his imperial power and authority : and that the pope hath no manner of authority , prerogative , or preheminence over france , it appeareth by the confession of all canonists , who have written , and do write of the popes prerogatives : for albeit they make the empire , and almost all the kingdoms of the world , in some sort subject unto the see of rome ; yet they confess the king of france to be so absolute , that he acknowledgeth no superior but god , and that there is no other prince but he , unto whom some pope or other hath not either given or confirmed his estate and kingdom . it must needs therefore follow , that there is no superior out of france , who either hath or could bestow his priviledge upon france : and it appeareth by their own histories ; that there hath been nothing done within the realm whereby their kings have been forbidden to dispose their kingdoms by their last wills and testaments : for dagobert , king of france , in the presence of the principal lords and prelates of his realm , made his last will and testament , and therein gave the kingdom of austrasia unto his son sigisbert ; and the kingdom of france unto his son cloius , likewise charlemain by will and testament , divided his kingdom betwixt his three sons ; he gave unto charles the best and greatest part of france and germany ; unto pipin , italy and baivera ; and unto lewis that part of france which confineth and bordereth upon spain and provence ; and caused this his will to be ratified , confirmed and approved by the pope ; and intituled his sons with the names of kings . it is also written by french historiographers , that philip de valois ( who contended with edward the third for the crown of france ) ordained by his last will and testament , that iohn his eldest son should succeed him in the crown ; and that his second son philip should enjoy for his part and portion , the dukedom of orleans , and the earldom of valois . now these three kings being of three races of the french kings , dagobert of the merovingians , charlemain of the charlemains , and philip de valois , although not directly , yet collaterally of the capets , which are the three only races that ever were in france ; and they having disposed of their kingdoms in manner as is a foresaid , it may well be presumed that others before them have or might have done the like , especially since there is no law to be shewed which forbiddeth kings to bequeath their kingdoms by will and testament . the sixth and last objection which is made against this contract is , that charles the sixth could not lawfully dis-inherit his son , who , by the custome of france was lawful and apparent heir , and could not for any cause whatsoever , be deprived by his father , or by any other , of that right which belonged unto him by the ancient priviledge of france . in this objection there are two things intended ; the one , that the kings of france cannot deprive their sons or next heirs , for any occasion whatsoever , of their right , title , and interest to the royal crown and dignity . the other , that the next of the blood royal , according to the custom before mentioned , must of necessity succeed and enjoy the kingdom . this ob●ection is ( in my simple opinion ) of greatest force , because i read not in all the histories of france , that ever any king thereof , but charls the sixth did dis-inherit his son : true it is that charles the seventh was thus dis-inherited , being plagued by god for his disobedience towards his father , with a son as undutiful and disobedient in all respects , as himself was , sent unto the pope to advise him how he might dis-inherit his eldest son , who had divers times rebelled against him , and bestow the kingdom upon his second son , in whom he never found any manner of disobedience ; but the difficulty is resolved by this reason following : for if a kingdom may be given by will and testament ( as is to be presumed ) that it may also be taken away from one , and bestowed upon another , when there is just cause given by him who layeth claim thereunto ; why he should be dis-inherited , especially when as there is no such necessity of successive inheritance , as hath hitherto been mentioned ; and in case it be doubtful whether a kingdom may be taken from the right heir , and be bequeathed unto another ; the custom of the country in private mens inheritance is to be considered : because most commonly , such as the law is in part , such it is in the whole ; and for that generally the nobility of every realm ( who regard the conservation of their honour and dignity in their families , no less then princes do the preservation of the royal authority in their posterity ) do follow and imitate the manner , law , and order of their kings , touching the disposition of their kingdoms : and even as they usually dispose of their principalities , so do the other of their baronies , and inferior estates , by what name or title soever they be called : if therefore it can be shewed that any of the chief nobility of france , have at any time dis-inherited their lawful heirs , it may justly be presumed that the kings of france may do the like , when the like occasion is offered unto them : the lords of bearne have time out of mind , been of such power and might in france , that the kings thereof have in all ages made great account and reckoning of them ; and the present king of france is lord thereof ; and by his adversaries the spaniards ( who will hardly vouchsafe him the name of a king of france or of navar , because they take him to be lawful king of neither of these kingdoms ) is commonly called in their writings , lord of bearne . the earls also of foix , have beyond the memory of man , been of such worth and estimation , that it is written of them , ( when they were also lords of bearne ) they cared neither for the king of aragon , nor for the kings of navarra , for they were able upon any urgent occasion to keep more men at arms at one time , then both those kings could make at two several levies . both these lordships or seigneuries , are now under the kingdom of navar ; and the principal members thereof , and the lords and lawful owners of each of them , dis-inherited their next and lawful heirs , only for ingratitude and unkindness towards them ; for the french histories report , that gaston lord of bea●ne had but two daughters ; the eldest of which he married unto the earl of armignack , and the younger unto the earl of foix , who was nephew unto the king of aragon : it fortuned that the said gaston had wars with the king of spain , wherein he desired help of the earl of armignack , who refused to succour him ; and the earl of foix holp him with such power and force , that he enforced the king to very reasonable conditions of peace ; in recompence of which service , gaston made the earl of foix his sole heir ; and caused the nobles and gentlemen , together with all other his subjects , to confirm and ratifie his grant ; whereupon followed great strife and contention between the two earls . it is also written in the chronicles of france , that in the year . the earl of foix , because his son , by the consent and counsel of the king of navar , went about to have poisoned him , gave his earldom from him , to the king of france , who presently bestowed the same upon the earl of candalles . here you see two heirs dis-inherited by their father , whose act was generally reputed and held lawful . now you shall see the like cause in charles the seventh ; and why should it not be thought lawful for his father to inflict upon him the like punishment ▪ the one of them denyed his father in law such help as he demanded ; the other purposed to have poysoned his own father : the unkindness of both was not in all degrees equal , yet their punishments were in all respects alike . the father of the one incurred no loss by his son in lawes disobedience , and the father of the other lived not a minute of an hour the less , notwithstanding his sons wicked purpose . but charles the ths case was in many respects lamentable , and his sons ingratitude for many causes worthy of greater punishment then the loss of a kingdom ; for the murdered the duke of burgundy , one of the chief peers of france , and when he was summoned by proclamation to shew some cause before his father , and the nobles of france , why he had committed so horrible a murder , did not only not appear at his fathers summons , but also defended his cruelty in killing the duke , and his disobedience in not appearing at his fathers commandment , by force of armes : for which unnatural rebellion , not his father alone , but the whole council and nobility of france , gave judgement that he should be banished the realm , and reputed unworthy to succeed his father , either in the whole kingdom , or in any part or parcel thereof ; which done , and judgment being both begun and ended with all such solemnities as in the like cases are required , must of necessity be held and reputed most just and equal , since both law and mans reason neither hath not can invent any better means to chast●se and correct the unnatural disobedience of rebellious children towards their parents , then by depriving them of their patrimony descending from their parents . and if princes should be debarred of this manner of correction , they should be in far worse condition then their poorest subjects ; for princes children having more occasions to lead them to wickedness , then their subjects children have , if they should not be restrained by dis-inheritance , would undoubtedly go far beyond all others in lewdness and unhappiness ; because princes and noble-men , whether they give themselves unto vertue or unto vice , most commonly excell the meaner sort in both , as it may evidently appear unto such by reading the lives of princes and peers of all realms and kingdoms , shall find such rare presidents of vertues and vices in them , as far exceed mans reason , or will hardly be credited or beleeved of any man. was there ever any private man comparable to nero for cruelty , or to vespasian for mercy ? to solomon for wisdom , or to childerick of france for folly ? to trajan for goodness , or to cambyses for murder ? to tarquin for pride , or to lewis of france for meekness ? to caesar for liberality , or to caligula for avarice ? to marcus aurelius for moderation and temperance , or to commodus for prodigality and dissoluteness ? briefly , to antonius and titus for lenity and clemency , or to dionisius and tiberius for rigor and severity ? for undoubtedly , as long as the provocations to vices , and the allurements to vertues are more and greater in princes then in private men , so long will the one far exceed the other in vertues or in vices ; then since it is behoveful for every common-wealth to be ruled by good princes ; it must also behove good parents to be careful to leave good children to succeed after them , and not to be so affected to the eldest of their children because he is the first of their strength , as to make him , and no other but him , their sole heir and successor , although he alone be wicked and ill given , and the rest wise , discreet , and vertuous ; so he unworthy to govern , and they most fit to rule ; because he would overthrow , and they uphold the whole estate and kingdom . the consideration hereof , moved the good emperour marcus aurelius , who had a good and a bad son , when he was visited with a disease that was mortal , greatly to lament his own death ; not because he was loth and unwilling to dye , knowing as he did , that death was the end of all miseries , and the beginning of everlasting felicity ; but for that he was bound by the custome , generally , and time out of mind received and allowed by his predecessors , contrary to his will and desire , to leave the empire of rome ( which had been ruled a long time by his many years and great experience ) to be governed and ruled by the indiscreet youth and youthful indiscretion of his bad son commodus . the consideration hereof , caused iames king of aragon and sicily , to perswade his eldest son iames ( who was more fit to live sequestred from the company of men , in a monastry , then to sway a monarchy ) to leave the world , and betake himself to a monastical life , suffering his second brother alphonsus , ( upon whom god had bestowed sufficient gifts and qualities capable of a kingdom ) to succeed his father in both kingdoms . the consideration hereof induced robert king of france to make his second son henry his heir and successor in the kingdom , because he knew that god had endowed him with a far better spirit and wit , more fit to command and govern then his eldest son robert had , upon whom he bestowed the dutchy of burgundy . the consideration hereof moved not only lewis surnamed the gross , king of france , but also all the peers and states of the same realm , to make lewis his second son king , because robert his eldest son was by him and them , for want of judgment and understanding , judged unfit and unworthy to bear or sway the crown of france ; and therefore he and they held it sufficient to bestow upon him the earldom of dreux . lastly , the consideration hereof moved dagobert king of france to intreat sigisbert his eldest son , who not being able in his opinion to rule and govern so great a kingdom as france , and yet desirous to have the name of a king , to be contented with the small kingdom of austrasia , and to resign and give over his right and title to the kingdom of france unto his younger brother clouis . considering therefore , that the gifts which are required in a prince are many and very difficult to be attained : that very few have wit and wisdom sufficient to govern a kingdom : that of these few some use their wits to attain to their purpose ; and when they have gotten their desire , leave both to be wise and vertuous , as i could declare by many examples , if it were not to digress from my purpose : ) and lastly , that the vertues of the parents are obscured and blemished by the childrens vices ; and the predecessors conquests are oftentimes either lost or diminished by the successors folly and pusillanimity : it were a shame for the father , a detriment to the common-wealth , a wrong to the kingdom , and an injury to the vertuous child , where there is a good son to succeed a vertuous father , to bind the same father to leave little or nothing to his good children , and a whole kingdom to him that is neither worthy nor well able to rule the thousand part thereof ; and if at any time it be lamentatable , yea scant tolerable , to prefer wicked children before them that are vertuous ; and to lay a heavy charge and burthen upon their shoulders , who are not able to take up ( much less to bear ) the same , not for a day , but for the whole term of their natural life ; truly it is much more to be lamented , yea , in no respect to be suffered , that such a son should be set over others , to rule and govern them , who could nor would never govern himself well ; to exact and require obedience of his inferiors , who was always disobedient in the highest degree of disobedience unto his superiors ; to manage , husband , and increase the treasure of a whole kingdom , who hath prodigally wasted and consumed his own private patrimony : lastly , to induce others by his example to live honestly , justly , orderly , and virtuously ( as princes either do or should do ) who never esteemed honesty , cared for justice , respected order , or embraced vertue . iohn bodin in his book de republica , writeth that a disobedient child of france being sued by his mother for using himself unreverently towards her , and especially for easing his body in a mess of broth which she had provided for her self ; was condemned by a competent and wise judge , to make her honourable amends ; from which sentence the wicked son disdaining to ask his mother pardon and forgiveness , appealed unto paris , where it was found bene appellatum , and male judicatum , not that the judges there thought that the appellant had just cause to appeal , because he was enjoined to submit himself unto his mother ; but for that they were of opinion that the judges from whom he had appealed , had not inflicted such punishment upon him as he deserved ; and therefore considering his former disobedience , and also his unkind and unnatural perseverance therein , indiscreetly shewed , in refusing to make so slender a submission , they altered the former sentence , and gave judgment that he should be presently hanged , which was accordingly executed . this sentence was highly commended by bodin , and worthily allowed and praised by as many frenchmen as did ever read the same in his book . and how can they dislike the judgment given against charles the seventh , not by any inferior judge , but by a king ; not by a parliament of paris ( the judges whereof may so hate an offence , that for the very and sole indignity thereof , they do likewise hate the offender ) but by a father , who had rather conceal then reveal , and pardon then punish his childrens offences ; neither by a father alone , but by the whole peers and nobles of a well ruled kingdom ? not lightly and without advice , but deliberately , and with great discretion and wisdom ; briefly , not in hatred of the offender , but in regard of the whole common-wealth ▪ which might perish under the hands and government of an unwise , unruly , and unnatural prince , in whom there could be no hope of love towards them or their country , because he had given manifest signs of want of love towards his father , whom nature and other respects bound him to love , honour , and reverence ; for princes as well as private men , and the children of the one , as well as the off-spring of the other , are equally and undoubtedly bound to obey gods laws , and commandments ; and if both in one manner presume to break the same , both without all doubt and controversie are subject to one and the same measure of punishment . but it may be said , laws are made by princes , and not for princes ; and to bind their inferiour subjects , and not themselves or their children ; who for their fathers sake , for the priviledge of their birth , for the worthiness of their place , and in regard of the authority and preheminence whereunto they are born , may and ought to challenge and enjoy far greater immunity , yea , and somtimes more impunity then other peers , or private men : certainly reason permitteth , and humanity perswadeth to favour a prince much more then a subject . but it was both the will and the law of a worthy prince , that nothing commendeth the majesty of a prince more , then to submit himself to the observance of his own laws : and there can be no better means to induce subjects to shew their obedience unto their princes laws , then the example of their own princes , not vouchsafing to violate the least branch that is of their own statutes and constitutions . was not that king highly commended by his own subjects , praised by his posterity , and worthily extolled even in our age not meaning that the son who had by breach of the law deserved to lose both his eyes , should escape unpunished ( which might be offensive unto his subjects ) but intending to moderate and qualifie the rigour of the law , because he was his heir ( which for some considerations is tolerable in princes ) plucked out one of his own eyes , and another of his sons , thereby satisfying , if not the rigour , yet the equity of the law ; and thereby moving his subjects to compassion in regard of himself , and to obedience to the same law in consideration of his justice . i have stood too long upon the confutation of this last objection , and yet have touched but one part thereof ; and therefore i will run over the other part lightly , because in refelling the same , i shall need but to make a brief repetition of that which hath been said already : for if you remember that not bernard the nephew , but lewis the meek succeeded his brother pipin , eldest son to charlemaigne , and father to bernard ; that pipin , and not the right heir was king after childerick ; that hugh capet , and not charls duke of lorrain enjoyed the crown immediately after lotharius : that dagoberts second son , and not the eldest possessed the royal scepter after him : that henry the younger , and not the elder brother ruled after king robert their father ; and that lewis the second , and not robert the eldest child of king lewis the gross , was called to the royal scepter and crown of france ; and also , if it may please you to call to remembrance that pharamond , with divers others before-mentioned , were chosen kings , you shall easily see and perceive , that there hath been no such custome , or at the least-wise the same not so inviolable as it is suggested , for the next of the blood to succeed always in his own right , and not as heir to hid predecessor . in like manner if you please to understand that theodorick the first king of france of that name , because he was a man wholly given over to pleasure , of small worth , of less value , and of no sufficiency capable of so great a kingdom as france was and is , was by the states of his realm deprived of his royal crown and dignity , and put up in a monastery . that lewis surnamed do nothing , because he had make france tributary unto normandy , was also driven by the states to give over his kingdom , and to lead the residue of his life in a house of religion ; and that the peers of france not regarding the young years of charls the son of lewis their king , deprived him of his right , and made eude earl of paris king of france ; you may think it as lawful for charls the . to deprive his son charles of his inheritance , for the horrible murther committed ( as it hath been said ) on the person of the duke of burgundy , a prince of the blood royall , a peer of france , and a counsellour unto the king his father ; and for the great , manifest , and undutiful disobedience which he shewed unto his father , as it was for the states of the same realm to deprive theodorick for his insufficiency , lewis for his pusillanimity , and charles for his youth . so you see the last objection refuted by their own examples . and as you see the cause why it is said that the kings of france cannot dis-inherit their children ; so i will let you understand the reason why they have invented a new shift or device , thereby to deprive those of their due who made claim to such debts as the kings of france owed them . there was a time ( and so it is still ) when a king of france dyed greatly indebted to the switzers , which debt they challenging of his immediate successor and heir , who dyed in their debt ; it was answered , that although true it was that contracts do bind the contrahents and their heirs , as well private men a princes , yet the kings of france not succeeding as heirs , but as successors by custom , are not within the meaning and sense of that law which speaketh of contracts and their contrahents , and their heirs only . by which cavil the poor switzers were deceived of their due debt , as we english-men have been debarred of our claims , titles and rights , sometimes by the law salique , which was ( as i have said ) no law of france , and sometimes by such exceptions , devices , and subtleties , as i have lately specified . the fourth point whereat they wonder , is , why the kings of england having good right unto the crown of france , and better success when they demanded their right by fire and sword , do not still prosecute their demand , and did quickly lose whatsoever they or their predecessors got in many years . this point consisteth of two several points , the one why we forbear to challenge our right ? the other by what occasion we lost all that some of our kings had conquered , especially henry the fifth , who subdued the greatest part of france ; and although he dyed very young , yet he left his son henry the sixth , being an infant of few years , so mighty at home so be-friended abroad , so accompanied with good souldiers , so well assisted with good counsellours , so followed by cunning and expert captains , and so directed by wise and discreet generals , that when he was but ten years of age , he was crowned at paris king of france by the dukes of bedford and burgundy , and in the presence of the chief peers and nobility of france . this first point is easily answered , because ever since the first time we laid claim to the crown of france , those princes of ours who were martial men , and inclined to wars , demanded their right by open wars ; as both ours and their chronicles do testifie . but it pleased god sometimes to send us ( as he doth unto other kingdomes ) such princes as were rather given to pleasure , and unto peace , rather then unto wars , and martial exploits ; in whose time the frenchmen were wise enough to take advantage of their quiet and peaceable natures ; and when our kings and subjects , following ( as subjects commonly do ) the humours and qualities of their princes , gave themselves unto pleasures and pastimes , the french followed the wars ; and either by open invasions , or by subtile devices , recoverd part of their losses . besides it hath sometimes fortuned , that when we had valiant princes , and such as hath both good will and sufficient power to recover their right , our realm hath either been divided within it self , and by domestical dissention hindred to prosecute forraign wars : or that our kings coming by their kingdoms by force of armes , have had more mind and occasion to stable and assure the same unto themselves and their heirs , then to make wars abroad . again during the contentions betwixt the houses of lancaster and of york , sometimes the one part , and sometimes the other sought favour and friendship , and alliance of the kings of france ; and they who prevailed in their attempts and purposes , by their aid , furtherance and sufferance ; thought it an especial point of wit and policy to seek and continue their amity ; yea , and sometimes to buy the same with very hard conditions ; lest that having them for their enemies , they should either invade their realms , or assist their competitors , who most commonly fled unto them for help ; relief , and succour . for as many of our kings as have been driven out of their royal seats and dignities by their domestical adversaries , have been either entertained , or restored to their crowns by the kings of france and scotland , the dukes of burgundy , or the princes of henault ; as were edward the fourth , henry the second , the sixth and the seventh . besides some of the kings of france , as namely , lewis the twelfth , and francis the first , doubting that our kings would annoy them at home whilest they were busied in forraign wars , corrupted our kings council with bribes , and with yearly rewards and pensions made them so bound and beholding unto them , that they did not only bewray their masters secrets , but also diverted their purposes ; and if at any time they were purposed to molest france , or to joyn with the enemies of france , they changed the kings minds , and perswaded them not only , not to hinder , but also to help and further the french kings in all their enterprises , and against all their enemies . and they were not only contented to ●ee our cheif counsellors , as francis the first ●id cardinal wolsey , who bare such sway with henry the eighth , changed his determination so often , made him friend and enemy to whom he would , and favoured the emperour charles the fifth , and sometimes the french king his common adversary , in such manner , that it was commonly said , that cardinal wolsey ruled the french king , the king of england , and the emperour , but also they purchased our kings favour and furtherance with yearly fees and pensions . for it is written that lewis the eleventh to retain and entertain the king of england for his friend , payed him yearly in london crowns , and bestowed yearly other crowns upon his chief counsellors , the lord chancellor and the master of the rolls , and when our king had any occasion to send any embassadour unto him , he received them so honourably , entertained them so friendly , rewarded them so liberally , and dispatched them with so fair words , although their embassage was never so unpleasant and displeasing unto him , that they departed alwayes very well contented . and albeit that some of them knew that whatsoever he did , was to win time to work his will and purposes , yet because they got much by their dissimulation , they dissembled their knowledge , and never acquainted our king with his secret intentions . the same lewis , besides this manner of entertaining of our ambassadors , used ( when there was any great matter in debate and contention betwixt us and him ) to receive all ambassages that were sent unto him , and never to answer any of them but alwaies promised to send other ambassadors after them , who should bring his answers , and give our king such assurance of all things whereof he had occasion to doubt , that he should have no longer cause to be discontented ; and when it came to the sending of such ambassadors , because he would be still assured to gain time , he sent such personages as never had been in england before ; to the end , that if his former ambassadors had promised any thing that was not performed , or begun any treaty that was not finished , the latter should not be able to make any answer thereunto , but enforced to desire some time and respite to acquaint their master therewith , and to crave and have his resolution therein . further , you may remember that it hath been already said , that the almighty , to the end that kingdoms should remain still under their natural princes , or being transferred from one nation to another , should at length return unto kings of their own nation , who indeed are more fit to govern them , of his infinite goodness toward man doth usually send a peaceable successor after a warlike prince , in whose time the conquered recover either all or part of their losses , which by his heavenly will and pleasure hath hapned in england as well as in other places : for we have had such princes as did as well lose what their predecessors had conquered , or recover what some of them lost . we won in the time of richard the first the kingdom of cyprus , and sold it presently . we enjoyed by reason of the marriage with the daughter and heir of vvilliam duke of aquitane , and wife unto henry the . that dukedome better then years , and at the last lost the same by negligence . we possessed the dukedome of normandy years , and lost it in the time of charls the . we subdued scotland in edw. . time , and lost it not long after . we conquered ireland better then four hundred years since , and yet retain it . vve ruled in flanders for a while , and were driven out of flanders after a small while . briefly , it is written by some , that brennus who first took and conquered rome , was an englishman , and that he continued his conquest but a very short time . and as we have had good fortune against others , so others have not wanted good success against us : for the romans conquered us , the saxons subdued us , the danes ruled us , and lastly the normans had the upper hand of us ; of whom our kings are lineally descended , and in whose race they have continued better then years . again it is usual betwixt princes , when they are wearied with long , tedious , chargeable and dangerous wars , to desire peace , and to yeild to the same upon reasonable conditions ; and in consideration of their troubles endured in wars , of their charges sustained thereby , and of their subjects impoverished by the means thereof , to take long times of truce , and surcease from wars , within which time it is not lawful to do any act of hostility . and this occasion hath also restrained some of our princes for attempting any thing against france , although they had great desire to recover their right in france : moreover it hath now and then hapned , that when we have been determined to prosecute our right , we either have been diverted by the entreaty of other princes , who have been mediators for peace betwixt france and us ; or hindred by the departure of such con●ederates from our part , as promised to aid and assist us in our enterprises . or drawn from them to defend our selves at home , by reason of the sudden invasions which have been made by the scots upon england , at the intreaty and perswasion of the french , which hath been the usual policy of the kings of france , to turn the wars from themselves upon us ; alwaies retaining the scots for their friends and confederates , for no other purpose , but either to help them when we came into france or to make war with us when we intended to have carried our forces thither . again , either by the weakness or by the corruption of our council , we have ( as hath been said ) been so over-reached by the frenchmen in all such agreements as we have made with them , that when we have won the whole , we have been contented with part , and when as we might have had mountains , we have vouchsafed to accept mole-hills ; yea , we have bound our selves to relinquish our right , to renounce our titles , and give over all our interests . so at what time prince edward married isabella daughter of philip sirnamed the fair , we resigned the dutchy of guyenna . so edward sir-named long-hands , acquitted the french king of all the right he had to the crown of france , to the dutchy of normandy , and to the earldoms of anjou , mayne , tourrain , and poictou . so edward . having taken king iohn of france prisoner at poictiou , and retained him four years prisoner in england , took certain towns and countries in france for his ransome , and surrendred the residue of france into his hands , to be held by him and his heirs for ever , and with express condition never to lay any claim thereunto thereafter . these agreements have been another cause why we have repressed our desires , and not prosecuted our rights . lastly , when we conquered france , and had continual wars therewith , the realm was not then as it hath been of late years united , void of dissention , free from civil wars , in the hands , and under the government of one king , and not divided , dis-membred , and possessed with divers petty princes , who either for alliance with us , or for some quarrel betwixt them and the french kings , were alwaies ready to aid and assist us . so we had help somtimes of the duke of burgundy , of the earl of anjou , of the duke of britain , of the earls of foix , of flanders , of holland , and of arminack , and somtimes of the kings of navar , and of the emperors of germany ; which helps of late years failing us , and the reasons already mentioned , have occasioned our weak , slender , and slack pursuit of the title and interest which we pretend unto the crown of france . now to the second point of this fourth point , wherein i should spend so much time , and overweary you with too long & impertinent discourse , i● i should relate unto you the time and manner , how and when we lost normandy , aquitania , and every other member of france ; and therefore it shall suffice to shew you , how and when we had conquered almost all france in a few years , we lost again all in a very short time . both ours and the french histories agree in this point , that either in , or immediately after the happy and prosperous reign of henry the fifth , we flourished , and possessed most in france ; and lost all , or most part of all , in the time of his son henry the sixth . the ways how this came to pass were many , i have reduced them unto four and twenty ; the least of every of which was , and hath been enough to lose whole estates and kingdom , not gotten by conquests , which are easily recovered , but descending by inheritance , which are hardly lost . the first cause of our loss of whatsoever king henry the fifth had gotten in france , was the death of king charls the sixth ; for when he was dead , many of the french nobility ( which before either for fear of the english puissance , or for the love which they bore unto king charls , favoured and furthered our part ) revolted from us unto the dolphin , his dis-inherited son ; and it is usual in factions , the head of one side being dead or suppressed , the residue be so weakned or feared , that either all or the most part either fly unto their adversaries , or else make their peace with them , with as reasonable conditions as they can possibly ; as was seen by the death of pompey . whose adherents fled unto caesar , or sought his favour , after their principal ring-leader and guide was slain . the second cause was the sparkles of sedition and strife which began betwixt us and the duke of burgundy , our principal aider and abettor , who was highly discontented with us , because that humphry , duke of glocester , either blinded with ambition , or doting with the love of the lady iaquet , sole heir unto the county of holland , had married her , notwithstanding that her husband iohn , duke of brabant , and brother to the duke of burgundy , was then living . the third cause was , the liberty of iames king of scotland , who being ransomed with courtesie , and having sworn loyalty unto the young king henry the sixth , was no sooner in his own country , then he forgot his oath , and allyed himself with the french king. the fourth was , the revolt and departure of the duke of britany , and his brother , from us unto the french king. the fifth cause was , the dissention betwixt the b●shop of winchester , and the duke of glocester , who governed the young king ; for appeasing whereof the duke of bedford , regent of france , was called home . the sixth , the liberty of the duke of alancon , who being ransomed in the regents absence , did greatly strengthen the dolphins power . the seventh , the death of the earl of salisbury , and of the worthiest and most fortunate captain that ever england bred at orleans ; after whose decease the english good and prosperous fortune presently began to decline . the eighth , was the refusal of the duke of bedford to suffer orleans to yeild to the duke of burgundy ; of which refusal there proceeded two great inconveniencies : the one , that they of orleans offering to yeild themselves unto the said duke , because they held it less dishonourable to yeild unto a frenchman , then unto an english prince , although it were to the behalf and use of the king of england ; and seeing their offer refused , grew ( as many both before and since have done upon the like occasion ) so wilful , obstinate and desperate , that we could never get their town , but suffered great losses in laying and continuing our siege thereat a very long time , and indured such shame by departing thence without taking the same , that even until this day ( as i saw of late years my self ) they yearly celebrate this day as festival , to our great dishonour , whereon they compelled us to withdraw thence our overwearied and bootless forces . the other , that the duke of burgundy thinking by this refusal that we envyed his honour too much , who had rather lose a town of such strength and importance as orleans was , then to suffer it to yeild unto him ; although it were ( as i have said ) to our own use and advantage , began by little and little to remove his affection , and unfeigned friendship and furtherance from us . the ninth , the often conveying of forces out of england into holland , and in succour of the duke of glocester against the duke of brabant , who as mortal enemies , warred one upon the other , for the cause above mentioned ; and also into bohemia , by the bishop of winchester , for the pope martin , who intended to make a conquest of bohemia . the tenth , the dolphins policy who refused divers times to put tryal of his cause to the hazard of a battel . the eleventh , the mistrust and jealousie which the regent had of the parisians ; for fear of whose wavering and unconstant minds ( a fault whereto they have always been greatly subject ) the said regent left divers times very good and advantagious occasions to fight with the dolphin , and return to paris . the twelfth , the variance and strife betwixt the duke of bedford , then regent , and the cardinal of winchester , proceeding of this cause especially , for that the cardinal presumed to command the regent to leave off that name during the kings being in france ; affirming , the chief ruler being present , the authority of the substitute to cease , and to be derogate . the thirteenth , the death of the dutchess of bedford , sister unto the duke of burgundy , with whom dyed the true friendship between the two dukes . the fourteenth , the foolish pride of the duke of bedford , who coming from paris of purpose to st omers , a town belonging to the duke of burgundy , and appointed and chosen a convenient place for them to meet , and end all contentions betwixt them both , thought that the duke of burgundy should have come to his lodging to have visited him first , as son , brother , and uncle unto kings ; and the duke of burgundy being lord of that place , would not vouchsafe him that honour , but offered to meet him half way ; which the duke of bedford refusing , they departed the town discontented , and without seeing one another , and never after saw and con●erred together . the fifteenth , the duke of burgundy displeased with this occasio● ▪ and won , partly by the outcries of his own people ( overwearied with wars ) and partly by the general councel held at arras for the according and agreeing of the two kings , joineth with the french king. the sixteenth , the death of the duke of bedfore , who being a man throughly acquainted with the humors and wars of france , by reason of his long continuance in the one , and conversation with the other , died the fourteenth year of henry the . his reigne , and presently after many french noblemen , and worthy souldiers who followed the said duke , with-drew themselves from the english faction . the seventeenth , the duke of york his successors so long stay in england , occasioned by the malice of the duke of somerset , that before his coming into france , paris , and many other good towns of france had yeilded unto the dolphin . the eighteenth , the sending over but of hundreds , yea , of scores , where before thousands were sent , to keep holds not comparable to paris , and other such like places . the nineteenth , an unprofitable marriage concluded betwixt our king , and margaret daughter unto rainer king of sicily and ierusalem , by the means of the earl of suffolk , corrupted ( as it was thought ) by money : for the king had nothing with her , but delivered for her the dutchy of anjoyne , the city of mouns , and the county of mayne ; which countries were the very stayes of the dutchy of normandy . the twentieth , the earl of arminack ( with whose kinswoman the king should have married ) by reason of the aforesaid marriage , became the kings enemy , and the chief cause of the loss of the dukedom of aquitain . the one and twentieth , the queen disdaining that the king her husband should be ruled by the duke of glocester , never left till she had brought him to his untimely death . the two and twentieth , the dukes death , which divers french noblemen hearing of , revolted from our king ; whose realm was ( as he knew ) divided within it self , because richard duke of york , allyed by his wife unto the chief peers of the realm , began to contemn the king , who was ruled by his wife , and to lay claim privily unto the crown , whereby mens minds were not attentive unto forreign affairs , but wholly given to prevent and keep off proffered wrongs at home . the three and twentieth , the king himself , who being more given to a purchase of an heavenly , then of an earthly kingdom , regarded not the matter , but suffered the queen to be governed by ill counsel . the four and twentieth , the sudden , and as it were in a manner , the miraculous coming of the virgin of orleans unto the dolphin , who wrought him very strangely to leave those follies whereunto he was vainly given , and to betake himself with more courage and diligence unto the violent pursuit and following of his cause . and because as of a few sparkles somtimes ariseth a great fire , so of very light occasions , now and then come wondrous effects ; i will briefly declare unto you the history of this virgin , and also the means how she being a base and mean maiden , was reputed to be sent from heaven , to work such wonders as i may say in some manner with the dolphin : this maiden was a poor shepherds daughter , and alwaies brought up to attend and keep her fathers sheep , until a gentleman of some accompt and worth , dwelling not far off , thought it expedient , by reason of a bold spirit which was seen and observed to be in her , somwhat exceeding the common courage of women , to use her as an instrument to bring the dolphin , who lay at borghes , besotted with the love of a very fair damsel , and careless of his own estate , and of the honour of his realm , from that wretchless security , unto a better trade of of life , and a more earnest desire of the recovery of his losses : first he made the maiden privie to divers secret qualities of the dolphin , which he being an ancient and continual courtier , had observed from him in his infancy : then by shewing her every day his picture , as truly and lively drawn as might possibly be done , he acquainted her so well with the form and shape of his face , that she might easily know him , although he were never so much disguised amongst a number of other courtiers : and thirdly , he learned her many other things far beyond the reach and capacity of a poor simple maiden , and taught her both to foretel , and to do such things as made her to be taken for a very wise woman in the country . this done , he resorteth to the court , acquainteth divers courtiers with his purpose and intention ; and how that he , considering that many other policies and devices had failed , to make the dolphin to be more careful of the present lamentable estate of france , had with much labour , travel , and study , invented a very ready way to stir him up to diligence and care of his realm and country , and to enforce or perswade him to forsake those pleasures which had not only seduced and mis-led him , but also the most and better part of his nobility , by whose negligence france was already fallen into bondage , servitude , and thraldome . this matter , saith he , must be brought to pass , not by humane policy , but by perswading the dolphin ( as i have found a means how to do it ) that god hath sent a virgin as it were from heaven , to be his guide and leader against his enemies , whom ( as long as he should follow ) he should undoubtedly be accompanied with good and fortunate success . having won divers friends of his to allow of his device , and to consent to the putting of the same in execution , he and they spread a rumour in the dolphin's court , of many strange things which they said had been already done by this virgin , which report came in time to the dolphin's ears ; who being ( as princes , and others commonly are ) very desirous to know the truth of this report , sent for this gentleman ( because it was told him that he dwelt very nigh unto her ) and asked him what wonders she had wrought : he verified the common report , and added further , that she must needs have some secret vertues more then other men or women could commonly have , for that she had told him divers secrets of his own , which he never told unto any man : which seeming somwhat strange unto the dolphin ; he ( to make up the matter ) assured him , that if she were called from her fathers poor cottage to the court , he would not think any thing untrue that was reported of her ; for i dare undertake ( said he ) that she shall tell you your own secrets , and know you , and reverence you as king , although she never saw you in her life , and albeit you disguise your self in the habit of the meanest courtier within your court : and further , i have heard say , that she can and will direct you a course , how you shall ( within a very short time ) drive the englishmen your enemies out of france . the dolphin somwhat astonished with the strangeness of this tale , and very desirous to see the maiden , caused her presently to be sent for , disguised himself in a mean apparel , and willed one of his chief noblemen to be honoured , apparelled , and accompanied as king , upon whom , he amongst the rest attended in proper person . the maiden being brought to court in a strange attire made for the nonce , and apparelleld like a souldier , and instructed in some points of chivalry by the gentleman before she came thither , and especially in the fashions of the court , and other circumstances of the same , so demeaned her self , that it may be said of her , non minuit , sed auget praesentia famam ; she findeth out the dolphin presently in the midst of the thickest th●ong , yeildeth him reverence due and usually shewed unto a king : who ravished with the strangeness thereof ( for that it was certainly known that she was never in the court , nor had at any time seen him ) talketh with her , findeth her wise in her answers , and able to tell ●im m●st part of his secrets ; and to be short , she being seconded by the gentleman , and others ( whom he , and the pity they had of the poor estate of the country , had made willing and ready to joyn with her in such petitions and motions as she had made unto the dolphin ) setled such an opinion of wisdom and holiness in him , that he presently took her for a guide sent from heaven , to direct him in all his doings ; and by her perswasions , left his love , and followed this maiden to the wars ; who being always accompanied with good captains , and counselled by them what directions she should give to the dolphin to the end she might win credit with him ▪ at the first sped very well in many things which she attempted , and especially in raising our siege at orleans , where i have seen her picture in brass , mounted upon a very large brazen horse , and there is yearly ( as i have said before ) a solemn feast , and procession kept , in remembrance of her , that she drave the englishmen from thence . the dolphin being thus animated by her , and encouraged by the good success which followed her for a while , proceeded so manfully , that he never left , until he had recovered all the kingdom of france : so he by her sped not ill , but she for him had no good end ; for being in the end taken by the englishmen , and arraigned at roan , upon divers articles of witchcraft , was found guilty , and there burnt for a witch . a strange metamorphosis , and not so strange as ridiculo●s . but if you consider how many things scipo perswaded a few roman souldiers to do , which were almost impossible to be done by a few , only by telling them that he had often and secret conference with a goddess , who counselled him to put those things in execution , and promised him good success in those enterprises ; you may easily think that his policy might work the effect which it wrought . it is written of mahomet the god of the turks , that he grew to the credit and reputation of a god , by as mean a device as this ; for he carryed a shew of holiness , was better learned then their teachers were , had the gift of eloquence , secretly had insinuated himself into the favour of the people , and to perswade them that he had secret conference with god , and that whatsoever he preached unto them , was put into his mouth by the holy ghost ; he had used a tame dove to come and stand upon ●is shoulder , ever when he preached unto them , and to join his beak and head unto his ear , as though it did whisper something into his ear ; whereby he won such credit , that not only his laws were thought to proceed from the inspiration of the holy ghost , but he ever sithence hath been honoured for a god. it is written again of kemitius king of scotland , that when he had oftentimes endeavoured by divers ways to induce his nobility to think well of his intended wars against the picts , and could not by any manner of perswasions prevail with them , he invented a policy never used or heard of before ; he called his council and nobility together to consult of matters of weight , and held them in consultation until night , then he provided a great and costly supper , which of set purpose he caused to continue until the night was very far spent , insomuch that they being overcharged with meat and drink , fell all asleep ; then he commanded that into every one of their chambers there should go a man apparelled in a long gown , made of fish skins , with the scales still remaining upon them , who carryed in one hand a staff of rotten wood , because that it ( as the scales of the fish do ) in the dark , maketh a kinde of glittering able to astonish those who never saw the like ; and in the other hand a great oxes horn , out of which the man speaking , should give a sound and voice far differing from the voice of a man : these men so apparel'd , entring into the counsellors chambers , spake in a great and grave voice , and said , that they were messengers sent thither from heaven , to tell the scottish nobility , that they ought to hearken to the advice and counsel that kemitius their king gave them , and to aid and assist him to recover his kingdom out of the hands and possession of the picts : when they had thus said , every one of them ( as he was taught ) hid his staff under his gown , and gathering the fishes scales together in such manner , that it seemed unto the beholders , that as the glittering , so they suddenly vanished away . in the morning the nobility met together , and every one of them telleth the king what he had seen and heard that night ; he wondred thereat , as though he had not known thereof , telleth them he had the like vision , but thought not good to acquaint them therewith , lest that they glorying too much in the special favour which god shewed unto them , should by revealing the same , before it was time , unto over many , greatly offend his heavenly majesty ; but that he meant to shew unto them what he had heard and seen , when the wars were happily undertaken and ended . the nobility confirmed in the opinion of the miracle by the kings report , yeilded presently unto his counsel , and with all possible speed made great preparation for the wars against the picts . but now from these by-tales again to my purpose , which i might dilate and beautify with examples , confirming every one of these . causes to be sufficient to lose a kingdom ; but your own reason and experience is able to assure you thereof ; and therefore i will proceed no further in this point ; saving that i have thought good to clear one thing , which perhaps may seem doubtful unto you ; for i think it wil seem strange unto you why i call him by the name of dolphin , whom the french chronicles call charls the seventh ; you know that our kings eldest son , during the life of his father , ever sithence that wales , was first conquered by england , was called the prince of wales ; and so the eldest sons of the kings of france , have bin called dolphins of france , since that imbert and humbert dyed without heir , and gave dolphiny unto philip devalois , king of france , with condition that the eldest son of the kings should be called dolphins ; which name was given unto charls the seventh during his fathers life , when he was dutiful , and retained , after that he grew to disobedience and rebellion ; yea continued by our writers and chroniclers , after his decease : for me thought it not convenient to call him king of france , because our king was then entituled by that name ; but we vouchsafed him still the name of dolphin , even as the spaniards having deprived the present and rightful king of portugal of his kingdom , calling him still by the name of don antonio , as he was called before the kingdom fell unto him by descent ; and the leaguers call the now king of france , not by the name of king of france , but king of navarra ; yea the spaniards ( as i have said before ) considering that their king enjoyeth a great part of that kingdom , and layeth claim to the whole , vouchsafeth him not the honour to call him king of navarra , but in all their writings they call him either the prince of bearn , or more plainly , the bernois . the first point whereat they wonder is , why the king of spain ( whose predecessors not much more then years agoe , were but very poor earls of hapsburg in swizzeland , until that in the year . rodulph earl of hapsburg was chosen emperour ) is grown to be a king of more might , greater wealth , and larger dominions , the either the emperour , or any other christian prince possesseth at this present ; and how he , and some of his predecessors have kept and conserved the same , whereas the emperour hath lost most part of his possessions , and we ( as it hath been said ) and many others besides us , have in a very few years departed , or rather been driven from all that we or they got and conquered in many years . in this point there are these parts to be considered , the increase of the house of austria , and how it came ; the continuance thereof , and whence it proceeded ; the fall and decay of the emperour , and what was the cause thereof ; lastly ours and others losses , and how they hapned . the spaniards increase is rare , but not marvelous ; because few princes have been blessed with the like fortune ; not marvelous , because the causes thereof are ordinary , and not in any respect strange or wonderous , for that very many mean men have enjoyed the like success ; for of the kingdomes , dominions , and seigniories which he now possesseth , he came by some justly , as those which came unto him by succession and inheritance ; others valiantly , as those which his ancestors conquered by force of armes ; some fortunately , as those which his predecessors got by marriages ; others most wrongfully , as those which he or they usurped unjustly . so private men which grow unto excessive wealth , get some thereof with cunning , as that which they attain by deceit and policy , other-some happily , as that which cometh unto them by marriage , some painfully , as that which they purchase by great industry , other some wrongfully , as that which they extort from their neighbours by violence , injury , wrong , or oppression . it is and hath been alwayes usual amongst princes to give their kingdomes and chief dominions unto their eldest sons , and the appendancies unto their younger children ; and those princes who have commonly come by election unto higher dignity then ever they expected , have likewife always accustomed for the increase of their greatness , and the advancement of their house and family , to bestow whatsoever falleth void in the time of their government belonging unto the same , upon their children ; even as bishops , deans , and other prelates of the church , in these dayes , grant all the leases , coppy-holds , farms and tenements which belonging unto their bishoppricks , deaneries , and prebendaries , fall void in their time , upon their children , or their neerest kinsmen . but betwixt princes and prelates there is this difference , that princes give with this condition , that for default of heirs males of their bodies unto whom they give , their gifts should return from whence they came ; and prelates for the most part give for term of life , or for certain years ; and yet those prelates who besides their prelacy challenge to be absolute princes ( of which number i read of none so absolute or liberal in that respect as the pope of rome ) grant many times , not seigniories , but kingdomes and principalities with the like conditions , yea and impose a yearly fee and pension to be paid unto them and their heirs , unto whom they give out of the see of rome , from whence they and their posterity receive the same gifts : so there was a time when benedict , the twelfth pope of rome , gave unto suchin the viscount and government of millan , and of all the towns , and of all castles belonging to the jurisdiction thereof . so there was a time when the same pope bestowed upon divers princes the like gifts , as upon martin of scala , the cities of verona and vicenza , upon william gonzega , mantua and rezzo , upon albertin corazza , padua , and the territories thereof , upon obizes estenses , ferrara and the dukedom thereof : so there was a time when as lewis the emperour , either to be as liberal as the pope , or to have as many friends as the pope , gave unto geleotto malatesta , the regiment of arminio , pescar● , and fano unto anthony mountefeltro the dukedom of urbine , and the country called la marca unto geytel de veronio , the dukedom of chamerino unto guido de polenti , the city of ravenna unto cinbaldo ordelafy , the cities of furly and of cesena unto iohn manfred faenza , and unto lewis adolisti the city of imola : so there was a time when as pope urban gave unto charles earl of argiers and of provence , the kingdom of sicily , and the dukedomes of puglia and calabria , to hold them unto the fourth generation , who promised to pay him yearly seventy thousand crowns for the same kingdom and dukedomes . so briefly , there was a time when as alexander the sixth giving his only daughter in marriage unto the duke of ferrara , confirmed unto him and his heirs the same dukedom , and reduced the yearly pension thereof from fourty thousand crowns unto a thousand ducates , not in imitation , but in the self same manner as those popes and those emperours used : the forementioned emperour rodolph , sometimes earl of hapsburg , having attained the possession of the empire ; contrary to all mens expectations , and perhaps far beyond his own deserts , meaning to increase his own ability , and to benefit his heirs and posterity for ever there by , bestowed the kingdom of austria , which in his own time for want of heirs males reverted unto the empire , upon his son albert , to hold it for ever of the empire ; and from this albert came all the house of austria , until charles the fi●th , who was emperour and father to the present king of spain . there began his house : now shall you see how it came to further advancement . his states , some are within his native country , and some without the same : they within , are the kingdoms of castile , of aragon , and of lyons , &c. twelve in number ; somtimes belonging unto so many several princes , and in process of time united and appropriated unto one . so was france in ancient time divided into three kingdoms ; as the kingdom of mets , with the country adjacent ; of so●sson , with the territory thereunto adjoyning ; and of paris , with the provinces thereunto belonging . and the kings of these several kingdoms bore the names of the place where they kept their courts : so was ●hibault king of mets , childebert king of paris , and clotarius of soissons : so in the year . was added unto these three kingdoms a fourth , namely orleans ; and every one of those kings was commonly called king of france ; and for the better knowledge of them , and difference between them , it was added , the king of france holding his mansion house or royal court at paris , at orleans , at soissons , or at mets. and the soveraignty of basemain of these four kingdoms was due only unto the king of paris , as unto the chief and principal king , until in the year . all these kingdoms were united and incorporated into one . so was england divided into many kingdoms , as into the kingdom of kent , of northumberland , &c. so the three sons of brutus , as camber , locrinus , and albanactus divided the whole kingdom betwixt them after their fathers death . and this division continued in france , in england , and in the empire , until their mortal wars , or friendly marriages , voluntary agreement , or forceable violence , greedy ambition , or fatal destiny reduced them unto one monarchy . the union of the twelve kingdoms of spain fell out in ferdinando his time , who being king of aragon , matched with isabella queen of castile , as heir unto her brother henry , and in her right , held himself , and after his decease transferred unto his daughter ioan , begotten upon her body , all the kingdoms of spain ; which daughter married with philip arch-duke of austria , who begate upon her body charls the fifth , who was emperour , and unto him succeeded philip which now reigneth . and thus he came by the states within his own country . the states without the limits of spain , some of them are kingdoms , as of naples , of navarra , of both sicilies , and of portugal , together with the many kingdoms of both the east and the west indies ; some earldoms and dukedoms , as of milan , brabant , and flanders , of burgundy , and briefly of the seventeen united provinces : how he came by all these , it will be more tedious then wondrous to declare . the kingdoms of naples and sicily have been the butchery of most nations of europe ; for the popes challenging to be soveraign lords thereof , and by vertue of that title , to have full power and authority to dispose the same at their pleasure , according to the variety of their humours , their affections , their quarrels , and their factions , they have somtimes bestowed them upon frenchmen , other times upon italians , somtimes upon germans , other times upon swetians , somtimes upon spaniards , other times upon hungarians , and once upon the englishmen . so that all these nations , either for the conq●est , or for the de●ence thereof , have lost their blood , hazarded their lives , and spent infinite treasure ; which is shortly proved by these examples following . in the year . pope clement crowned in avignion , charls prince of tarento , king of sicily , who had married the sister of ioan queen of sicily , and of ierusalem ; the which ioan for default of heirs , adopted for her son and heir , lewis duke of anjou , and made him king of naples sicily , and ierusalem , and duke of cambria , and earl of provence . this gift and adoption was ratified by the pope , and furthered by the frenchmen for these respects . clement the pope having a corrival named urban , who was favoured by the king of castile , and of hungary , thought it convenient and necessary for him to procure the help and assistance ▪ of the frenchmen for the better maintenance of his cause ( as divers of his predecessors had done before him ) and therefore with his gift and donation so wrought and won unto him the said lewis , who was then regent of france , that although the kings above-mentioned had sent their ambassadors unto the french king to entreat his favour and furtherance for pope urban , they could not prevail with him , because the said lewis , who governed the king , and all the realm , was wholly for clement ; insomuch that through his favour clement's cardinals had all the best benefices , and ecclesiastical promotions of france , without any respect being had to their lives , to their learning , to their qualities , or to their religion . the frenchmen aided the said lewis in this quarrel , and in his wars for the obtaining of these kingdoms , most willingly ; because they were desirous to send him far from home , who wearied them at home daylie with new taxes , and unaccustomed grievances . pope urbane , on the contrary side to gratifie his friends , and to be assured of their help , gave these kingdoms unto charls , nephew of the king of hungary , who willingly accepted the same , as well for the benefit thereby likely to arise , as for to revenge the death of his brother , cruelly and unjustly murthered by the said ioan his wife ; wherein he had so good success , as that he took the said ioan prisoner , and caused her to be put to death : here you see frenchmen and hungarians at mortal wars for this kingdom . and before these later contentions , you shall understand that the above mentioned ioan being weary of her husband lewis , and having divers ways so wronged him , that he lived many years indurance , adopted for her heir alonso king of aragon , who drave lewis out of his kingdom ; here you see frenchmen and spaniards at deadly feud for these kingdoms . conradin , duke of suavia , and son to conrade the emperour , being disposed and purposed to retire himself , after the death of his father , into his kingdom of naples , obtained great help of divers german princes , and especially of frederick duke of austria , his very neer and dear kinsman ; but being encountred by charls , brother of the king of france , and betrayed unto him by pope clement the fourth , both he and the aforesaid frederick were taken prisoners , and by the advice of the pope , not long after beheaded : so came the kingdom of naples from the suavian , unto the frenchman ; and the dukedom of suavia ended , and was utterly extinct by the treason and wickedness of pope clement . what contentions have been betwixt divers families of italy , and divers houses of naples it self for those kingdoms , the chronicles of italy report ; and i hasten from this nation to our own country , because it may seem somewhat strange we had ever to do so far from home ; and what quarrel , presence , or title we could lay to a kingdom so remote and far distant from england . by that which hath been said you may easily perceive that the popes have used these kingdoms , and their pretensive right unto them , for the only means and instruments to furnish themselves with friends in time of need and necessity : and when they began to be weary upon any occasion , of the present king of naples , they incontinently set upon another ; displaced their enemy , and called such a prince as best pleased them , or the time or the opportunity made fittest to hearken to their perswasions , and to persecute their adversaries , into italy ; and there continued and cherished him for a time , until they likewise grew weary of him , or he could no longer stand them in stead . this is verified by many armies that have been especially brought out of france , and by sundry kings and princes of that country , who spent their time , travel , and treasure , in those wars : but there is not one example that confirmeth the same more apparently then that which our histories report of henry the third , king of england . this king by reason he had reigned many years , saw sundry alterations in divers kingdoms ; and ( as princes who continue long are oftentimes sought unto ) he was honoured of all the kings and potentates that lived in his time ; and many of them were glad of his am●ty and friendship ; for as he was mighty , so was he very wise , and therefore able to help them with his strength , and counsel them with his wisdom ; yet neither so strong , nor so wise , but that his power was abated , and his wisdom abused by the popes subtle policies . there was a time when conradus king of sicily , began to be somewhat grievous and offensive to the pope , who to be revenged of his supposed wrongs , had suborned divers princes against him ; and when all had either failed him , or faintly proceeded in their quarrel against conrade , he fled for his last refuge unto the said henry the third ; and to induce him to shew his readiness and good will to drive conrade out of his royal seat and dominion , he used divers sinister means , and many subtle devices . first he defamed the said conrade , accused him of heresie , layed murther to his charge , burthened him with the death and poysoning of his own brother , thereby making him odious to the world . then not thinking it sufficient to disgrace and discredit him ( for that the princes neither then , nor in those days did easily undertake wars one against another in hatred of the vices which possessed them , but in hope of the kingdoms which they enjoyed ) he , to encourage our king the more , gave him the kingdoms of apulia and sicily , and entituled his son by the name of king of both those countries ; and understanding that he wanted sufficient men to imploy in that service , he dispensed him to take those souldiers which had enrolled themselves for the wars of the holy land , and publishing that his adversary for grief was dead , and forsaken by his friends ; with these devices , and his embassadors subtleties , he induced our king to bind himself , upon pain of loss of his kingdom , to spend and send m marks to those wars ; and this promise was so readily performed , and men by our king so willingly transferred for that service , that the whole realm in very short time felt great want , both of men , and of money . thus you see that naples and sicily have been both troublesome and chargeable to as many nations as i before named ; and yet you see not how they came directly unto the house of spain , nor with what right and title king philip possesseth them at this day . to the end therefore that herein as well as in other points , you may be fully satisfied , i will let you understand the late claims and challenges layed and made to those kingdoms . charls the eighth , king of france , challenged the kingdom of naples , because renatus , duke of anjou , his very near kinsman , dying without children , and being made heir of the same kingdom by the last will and testament of ioan , queen of naples , had made and declared in his last will and testament , lewis the eleventh for his heir unto the same kingdom , which lewis was father unto the said charls ; who followed the claim with such speed and expedition , that he got the kingdom by force of arms , in so short a time , that a notable historiographer writing thereof saith , that an embassadour would almost have spent as much time in going thither from france , as the said charls did imploy in conquering thereof . the frenchmen enjoyed not their conquest many years ; for ferdinando , king of spain began to lay claim unto the kingdom of naples , because that although alphonsus king of aragon had bestowed the same kingdom upon ferdinando his base son ; yet both iohn his brother , and successor in the kingdom of naples ; and also ferdinando himself being son unto the said iohn had just cause of claim and title ther●unto ; because that alphonso having gotten the same both with the forces and with the treasure of the realm of aragon , it should of right belong unto that crown . this claim of ferdinandos was furthered by pope iulio the second , who either being wearied of the insolency of the frenchmen , or desirous to follow the steps of his inconstant predecessors , or rather willing to revenge the wrong offered unto his predecessor by charls the eighth , what time he imprisoned him in the castle of s. angelo , and enforced him to give him for his ransome or deliverance the castles of civita vecchia , of forracina , and of spoleto , to hold them until he had made full conquest of naples , and also constrained him to invest himself in the said kingdom , besought ferdinan●o king of aragon , to undertake the defence of the church , and of the states and dominions thereof , against all those who persecuted the same , and especially against lewis the . of france ; and to make him the more willing and ready to accomplish this his desire , he sent him the investure and gift of the same kingdom , with a very small and reasonable yearly tribute for the same . ferdinando thinking his title the better by the popes grant , and his possibility to prevail the greater , because of his assured help and furtherance , prosecuted his claim by open wars upon the frenchmen ; wherein he had so good success , that he drew the french king to make a friendly division of the kingdom between them . this composition ( as all agreements betwixt princes most commonly are ) was kept inviolable , until gonsalvo , general for the aragonian king in those parts ( who was afterwards for his excellency called the great captain , as pompey was amongst the romans ) took these occasions following to dispossess and drive the frenchmen out of all that they possessed within the realm of naples . first he alledged that the division was not equally made , because the dogana of puglia ( which indeed was the best and greatest revenue of that crown ) was wholly allotted unto the frenchmen , and neither any part thereof , nor any th●ng else that might countervail the same in worth , value , and goodness , was assigned unto the spaniards . secondly , there fell such a disease amongst the frenchmen , by reason of the abundance of fruit which they eat daylie , and because the waters which they drank ( as it was thought ) were poisoned by the spaniards , that most part , as well of the private souldiers , as of the chief captains , died thereof and many for fear thereof departed from the french kings camp. thirdly ▪ that poor and small remainder that was lest , presuming that this composition should be held inviolable , grew so negligent and careless , that they suffered the spaniards to do all that they would , and never distrusted them , until it was too late . lastly , gonsalvo being required to desist from wars because there was a peace concluded betwixt the spanish and french kings , in regard whereof the french general had long before surceased all acts of hostility ; answered , that he could not leave off his wars , because he knew not what authority don philip ( who was the mediator of that peace , and should have had the french kings daughter for wife to his son charls ) had from the king and queen of spain to conclude the said peace : and the said king and queen hearing of the good success which their general had daily against the frenchmen , permitted him to proceed as he began , and disclaimed all that was agreed , or yeil●ed unto by the said don philippo , saying that he had no power or authority from them to make any such agreement . but don philippo seeing his credit thereby called in question , published to all the world that he had done nothing more in the concluding the said peace , then the king and queen had given him full commission to do ; and further before he departed out of spain , he saw them both swear upon the holy evangelists , and upon the image of christ crucified , that they would confirm , ratifie ▪ and observe , whatsoever should be concluded by him . thus naples was gotten deceitfully , although francis the first after that he was unhappily taken prisoner at pavia by charles the fifth , did voluntarily renounce all his right , title , and interest unto the same kingdom for the ransom and deliverance of his two sons , who were prisoners a long time in spain , as pledges for their father . from naples and sicily , i hasten to the kingdom of navarra , gotten by the spaniards predecessors , and held as unlawfully by him , as the two other kingdomes ; for when as ferdinando , so often before mentioned , had occasion to pass with an army through the kingdom of navarra to succour the pope , he demanded safe passage of the king thereof ; who being so commanded by lewis the french king his soveraign , denied him passage : ferdinando certifying the pope of his denial , the pope excommunicated the king , and depriveth him as a schismatique of his kingdom ; ferdinando hereupon having his army in a readiness , invadeth the kingdom , taketh the king unprovided , and before he could have any help from the french king , depriveth him of his royal seat and dignity ; and his heirs have held the same ever ●ithence by no better title then this . of which give me leave in a few words to tell you my simple opinion , and then i will come to the kingdom of portugal . as it is most certain that the kings of naples and of scotland hold their kingdomes the one of the pope of rome , the other of the queen of england as of their soveraigns ; so it is undoubtedly true , that the kings of navarra owe homage , faith , fealty , and obedience unto the king of france , as unto their lord and soveraign , for their kingdom ; in regard whereof they are bound to many conditions of services unto him as their soveraign , and especially to aid and assist him in his just quarrels , wars and contentions against any other prince whatsoever , and never to leave him , upon pain of forfeiture of their states and dominions holden of him ; which is so true , that many doctors of law writing upon this case , make this question , whether a vassal ( such as the king of navarra was in respect of the french king ) leaving his lord and soveraign sorely hurt in the field , and forsaking him in that case , doth forfeit his estate or no ? and they all generally conclude , that it his wounds be not mortal , and such as they leave no small hope of life , then the vassal for forsaking him loseth his estate , be it never so great . but i will not stand upon the proof of this point , nor upon the justifying of the king of navarra his denial made unto the aragonian king by commandment of his said lord and soveraign ; for i shall have occasion to enlarge hereof in another place , whereunto when i come , you shall see it sufficiently and plainly proved , that the king of navarra could not without manifest loss and forfeiture of his kingdom unto the french king , deny or resist his commandment . this then being most manifest , it must needs follow , that the king of aragon did most wrongfully invade and take from him his kingdom ; and so consequently the king of spain withholdeth the same from the present king of navarra , with no better right or reason then he that detaineth a private mans lands , who never having any just title thereunto , justifieth his tenure by no other reason but by a few years wrongful possession ; which giveth no just title ▪ especially if the same hath been continually claimed and demanded by the lawful owners thereof , as without all doubt the kingdom of navar hath been ; for the present king and his predecessors did oftentimes require restitution thereof of them which did wrongfully detain it ; and had not the civil wars of france hindred the present king from demanding the same by force of arms , he had long before this time warred upon the now king of spain , for the recovery thereof . now to the kingdom of portugal . this kingdom as scotland and navarra are members of the kingdom of england and france , so it is a member of the kingdom of spain ; for alphonsus the sixth , king of spain , had a base daughter nam'd taresia , whom he married unto henry count of lotharinga , and gave him in dower with her the kingdom of portugal , because he had done him very great service against the moors : but his son alphonsus the first , was the first that was named king of portugal , and the first that got the city of lisbone from the said moors ; and having overcome in one battel five of their kings , he left five shields for arms unto his posterity . this kingdom hath had many alterations , and sundry wars , moved by such as layed claim thereunto ; but none considering the small continuance thereof , more lamentable then the late wars betwixt the now king of spain , and him whom the spaniards call don antonio , and no lawful king of portugal ; for besides that the chief of the nobility of that realm were either cruelly murthered in the said war , or unkindly held in extream thraledom or servitude by the spaniard , their natural and professed enemy ; the rightful king was most wrongfully driven from his lawful inheritance , to live as you know , in a strange country with the princely , and yet slender releif that her majesty of her royal liberality and clemency vouchsafeth him and his poor train . the spaniard for the better obtaining of his kingdom , imitated in some measure , the policicy of charls the fifth his father , who during the competency betwixt him and francis the first , king of france for the empire ; brought an army of men unto the place where the electors were assembled to make choice of the emperour ; pretending the cause of bringing his army thither , to be his just and princely desire to free the electors from all manner of fear , which they might justly have of some violence to be offered them by the french king , if they made not choice of him ; whereas in very deed his forces tended to no other purpose then to chuse him : but the king of spains device was not in all respects so cleanly , as you shall hear by the sequel : but you must first understand how many competetors there were for this one crown , and what right every one of them had thereunto . emanuel king of portugal married first isabel , daughter to ferdinando , king of castile , by whom he had but one male child , which died in his infancy : then he took to wife mary the second , daughter of the said ferdinand , by whom he had nine children ; iohn who had issue iohn the third , and he sebastian which was lately slain , not leaving any issue behind him , lodowick , who was lately secretly married , and had issue this don antonio , who now liveth in england . the third child was ferdinando , who married a daughter of the earl of marialva , by whom he had two sons , who dyed before their father . the fourth was alphonsus , who was made cardinal , and departed the world not having any child . the fifth was henry , who was likewise a cardinal , and king after don sebastian , and died also without issue . the sixth was edward , who married theodosia dutchess of burgantia , by whom he had three children , that is to say , mary , who married alexander , prince of parma , katharine , who took to husband the duke of burgantia , and edward who died unmarried . the seventh was anthony , who died in his infancy . the eighth childe was isabel , who was married to charles the emperour , and had issue by him the present king of spain . the last was beatrice , wife to the duke of savoy . these were the issue , now follow the competitors ; they were five . don antonio , lawful son , ( as he proved ) unto lodowick the second heir male of emanuel , the prince of parma as tutor unto his son , begotten upon the eldest daughter of edward , the sixth heir male . the duke of bergantia , begotten on the body of katharine , the second daughter of the said edward . king philip begotten of the body of isabel , eldest daughter unto emanuel . and the duke of savoy , the lawful heir of the youngest daughter of the said emanuel . now of all these competitors , to deliver you first my opinion , i take it ( alwaies salvo meliori judicio ) that none of them all could lawfully claim the crown of portugal : for as many as hold the marriage of henry the eighth king of england , with the lady katharine unlawful , because she was married unto his eldest brother arthur , must needs hold the marriage of emanuel king of portugal far more unlawful , because both king henry and he married unlawfully : for if two brethren cannot successively marry one woman , truly two sisters cannot be married unto one man : and the reason which some use to justifie king henry his marriage , cannot serve for the justification of king emanuel's matrimony ; for all that was said in the defence of the lady katharine , was , that her husband never knew her carnally ; which cannot be truly said for king emanuel , because he had a son by his first wife : wherefore if all these nine children being begotten in unlawful wedlock cannot possibly be reputed legitimate , and therefore are not lawful heirs to their reputed fathers , much less can any of they who descend from any of these nine children be esteemed lawful heirs to the crown of portugal . but grant them to be lawful , and then to each of their titles in order . don antonio hath sufficiently justified his title in his apologie , by many reasons , which i reduce to these three principally . first he proveth his fathers marriage , though it were with his far inferiour , to be lawful , notwithstanding the disparagement , in regard of which it was concealed . then he fortifieth his title by the custome of the people of portugal , who by ancient priviledge challenge a right , in case of controversie for the crown , to make choice of such an one of the competitors as they shall have a special liking and love unto . lastly , he either sheweth , or might shew , that bastards have succeeded in the kingdom of portugal ; and that therefore although bastardy had been fully proved against him , yet being chosen by the common consent of the people , it was no sufficient bar , or lawful exception , to say that he was a bastard , especially being made by such an one as came from a bastard himself , and holdeth his own kingdom by right derived from a bastard , as doth the present king of spain : for the chronicles of spain report , that henry bastard brother unto peter king of spain , taking advantage of the evil opinion which was conceived of his brother , ( by reason of his loose and dissolute life ) by the help of the french king , notwithstanding that edward the third aided the said peter , and once restored him to his crown , drave him the second time from the same ; and having slain him in the field , usurped his royal dignity , and transferred it unto his heirs , of which king philip is lineally descended : for there was a time when as iohn prince of castile , and son to henry of castile , challenged the kingdom of portugal , because he had married beatrice the only daughter and heir of ferdinando late king of portugal ; but the people would not accept him for their king , because they naturally hated the castilians , and therefore they chose a bastard for their king , named denis , saying ; that it was as lawful for them to chuse the said bastard for their king , as it was for the castilians to admit henry the bastard for their king , who had ( as is above said ) deprived most unlawfully and unnaturally the lawful king of his life and scepter . now from don antonio , unto the rest in general , who because they all claim by right of their mothers , are all excluded by an inviolable law of portugal , alledged against the aforesaid iohn prince of castile , in the behalf of the aforementioned bastard denis , whereby it is provided , that no woman shall enjoy the crown of portugal : for whereas there is a law that no woman shall succeed ; the same law ( as it appeareth by the law salique alledged against us in the time of king edward the third ) excludeth also the males descending from the woman . and so these four competitors claim is utterly void , and of none effect . and in case where women may succeed , the females descending from an heir male , are to be preferred before such as come only and directly from the female : and so the prince of parma , and the duke of bergantia descending from the daughters of prince edw. and they in law succeeding their father , as the same person and his undoubted heirs , are not only to be preferred before the king of spain , and the duke of savoy , who came of the daughters of the before-named emanuel , but also before their aunts , the said king philips , and duke of savoy's mothers , because in matter of succession , the elder brothers children are always preferred before the uncles or aunts . those titles , and the means how the kings of spain prevailed before the rest of his competitors , are largely set down in don antonio's apologie , unto which i refer you , although there be ( at the least ) twenty points therein of no small moment , which ( in my opinion ) are not sufficiently cleared , nor substantially handled , yet therein you shall easily perceive how king philip in getting the same kingdom , imitated ( as i said before ) his father . i must likewise refer you to the history of hernan logeres , touching the discovery and conquest of the indies ; for it were too long for me to tell you what small forces went thither out of spain first ; and how the leaders of those slender armies taking advantage of the divisions which they found betwixt the kings of those countries , did easily overthrow some with the help of the other . there you shall see how a number of naked men fly like sheep before a few armed souldiers ; there you shall read , that even amongst those barbarous people and princes , there wanted neither deceit nor policy ; there you shall find , that the spaniards being far from their country , and not many , amongst an infinite number of mortal enemies , strived and contended amongst themselves for superiority , which argueth an unsatiable desire of rule and government , and their natural proneness to mutiny ; although they challenge an especial praise above all other nations for their obedience to their superiours : there you shall see the fruits of division , the effects of tyrannie , the force of terror and fear , and the vertue of good and expert souldiers fighting against rude and ignorant multitudes : there you shall observe , in some of these unchristian princes , more loyalty , friendship , constancy , and perseverance in their honest and lawful enterprises , then hath lately been found in many christian princes : there ( briefly ) you shall find enough to satisfie you , how the spaniards came to the possession of the indies ; if withal it may please you to understand , that pope alexander the sixth being a spaniard , and chosen arbitrator betwixt the kings of spain and portugal , at what time they were at variance for and touching the division of the indies ; the said pope shewed himself too too partial unto the spaniard , and gave him much more then the portugal thought that in reason and conscience should have been allotted unto him . now from the indies , and the aforementioned kingdoms , unto the earldoms and dukedoms ; and first to the dutchy of millan ; a state which hath suffered many alterations , of which i may not speak without digressing too much from my purpose ; and because i hasten unto many other points , whereof i intend by gods grace to discourse at large , i may not be over-long in this point . the dutchy of milan was anciently a member of the empire , and none was held lawful lord or duke thereof , which had not received his investure and approbation from the emperour . it would be both long and tedious to relate unto you the many competencies for this dukedom , the sundry pretendants thereunto , and the mighty partakers of these competitors ; whereof leaving ancient quarrels aside , and not troubling you with the titles of the viscounts , with the pretentions of the sforzas , nor with the claims of the predecessors of francis the first king of france , and of charles the fifth emperour ; i will only tell you that the former challenged the same dukedom in right of the lady valentine , wife unto the duke of orleance ; and the later pretend right thereunto , because the contract of marriage betwixt valentine and the said duke was not confirmed by the authority of the emperour , because the emperour had never granted unto the before-named duke the investure of the said dukedom : these reasons indeed are sufficient in law to deprive a vassal of his seigniory , if by voluntary negligence , or wilful obstinacy , he refuse to do homage , or to demand the investure of his hold and tenure of the lord and sovereign . but there are many occasions which may excuse this demand , upon which i shall not need to stand , because they are not pertinent to this purpose , which is only to shew you whether the spanish king came rightly or unrightly unto the dukedom of millan . the which difficulty may be cleared in this manner : let the spaniard shew that his fathers allegation was lawful , then shall it follow that his war for the same , with the french king , was also most lawful ; and so consequently his getting the same by force of arms likewise lawful : let him shew that it was gotten with the forces and expences of the empire ; then it shall follow that it belonged unto the empire : let him shew that his father , having purchased his dukedom in right of the empire , and at the costs , and with the help of the souldiers and captains thereof , had full authority to alienate the same , and to bestow it upon him his lawful son , and that he so did ; then shall it follow that he is true owner thereof : but i fear me it will be very hard and difficult for him to shew all these particulars ; and therefore i dare not deliver it for any sound opinion , that he hath right thereunto , unless he shall plead the renunciation , and resignation made thereof by the said francis , at what time the treaty of peace was concluded betwixt his father , and he the said francis , at cambray ; at which time the said francis for himself and his heirs , renounced , demised , released , and resigned into the hands and possessi●n of the s●id charlo● and of his heirs , all rights , titles , and interests which he or they had or might have unto the dukedom of millan . from which dukedom i will now come to the dutchy of burgundy , and to all the earldoms , and other members implicatively contained therein , and lawfully invested in the duke thereof . for charls last duke of burg●ndy ( who was unfortunately slain by the switzers ) was earl of flanders , and of holland , duke of brabant , and lord of all the united provinces ; by reason whereof , and of those laudible qualities which he possessed , he thought himself inferiour to no prince living in his time , and never had been overthrown as he was , had he not dwelt too much in his opinion , had he not presumed too much of his own strength , had he not thought too basely of his enemies , and had he not made so sl●ght account as he did of the french kings subtle and secret practises against him ; which indeed were so politique , so wise , and so secret , that a french historiographer writeth , that the french king still sitting in his chair at home , and suffering the duke to follow his own humours , and suborning and procuring him daily new adversaries , did him far more much harm , then they who did openly and directly bear arms against him . this duke being slain ( as is above-said ) in an unfortunate time for the house of burgundy , and for a very small occasion ( for the wars wherein he was slain were but for a cart loaden with sheep-skins ) left issue but one daughter , whom maximilian the emperour married , and had by her issue philip arch-duke of austria , who begat charls the emperour , and charls ( as it hath often been said ) this present king of spain . besides francis the first ( who before that time was ( as all his predecessors before him had been ) soveragin of all those estates and countries ) did as well at madrid in spain , whilst he was prisoner there for his own ransome ; as at cambray , after he was set at liberty ; for the deliverance of his two children , renounce all his rights and interests to the soveraignty of all these countries . thus came the spaniard by all that he hath . now shall you see how he hath hitherto conserved all this his own possession , notwithstanding the reasonable pretences which many either do or may make to divers of his dominions . first , as amongst private men , whosoever attaineth unto great wealth , is reverenced amongst his neighbours , honoured by his friends , feared by his adversaries , and so sought unto by all men , that many indeavour to please him , few or none dare to contend with him ; even so amongst princes , he that exceedeth the rest in might , in wealth , in reputation , carrieth such credit with the rest , beareth such sway wheresoever he cometh , winneth such favour in all that he attempteth , and striketh such terrour in the hearts of them who have occasion to quarrel with him , that they had rather sit down losers , then rise up in arms against him ; they suspect his secret attempts , stand in awe of his exceeding power , doubt the aspiring projects of his ambitious mind , and are presently terrified when they enter into consideration of his strength , of his treasure , of his friends and confederates ; provoke him think they , and you heap burning coles upon your own heads ; anger him , and you awake a shrewd sleeping dog ; offend him , and you displease his friends ; contend with him , and you strive against the stream ; and therefore they hold it for extream folly to incur his displeasure , and for singular wisdom to continue in his favour . when the romans were in the highest degree of their prosperity ; what prince was so mighty that feared not their power ? what common-wealth so rich that stood not in fear and awe of their huge armies ? what commanded they that was not obeyed ? or whither went they , where they were not received ? was there any nation so far from them which heard not of their might and magnificence ? was there any region ( were it never so remote ) that heard not of their strength and puissance ; that trembled not at the very name and mention thereof ? came not kings voluntarily to rome from the furthest confines of the world to seek their friendship ? sent not the princes of asia , the monarchs of affrica , and all the kings of europe , their embassadours , to crave their favour and alliance ? what prince presumed so much of his own force , that if he were wise , held himself not greatly honoured if he were so happy as to be one of the number of their alliance ? and if he were unwise , or over-hardy and bold , that found not himself deceived , yea utterly overthrown , if at any time he presumed to contend with them ? lived not carthage in wealth and honour until she took stomach and heart at grass against rome ? mighty pyrrhus , wise mithridates , deceitful hannibal , puissant massinissa , with a number of others of like renown , ruled they not in peace , and raigned in security , until they began to conjure and combine themselves against the romans ? and then failed not their power ? perished not their authority ? decayed not their reputation ? and went not all they had to wrack and ruin ? it is therefore undoubtedly true , that this prejudicate opinion of the spanish kings might and power , hath been one especial means to preserve and keep his many dominions ; for although his might is in many degrees inferiour to the romans power ; yet as they , because they possessed most part of the world , were redoubted and reverenced of all nations in the world ; so he possessing more then any prince of christendom , must needs be had in honour and reverence through the greatest part of christendom . besides , as they , in all places of conquest had their power and forces to hold them in continual awe and obedience ; as in germany eight legions , every legion consisting of . souldiers , and . horse-men ; in spain three legions ; in affrica two ; in seruia and bulgaria two more ; and in salaminia other two ; and about rome in the cities of italy , twelve sundry bands , whereof every one of nine of them , consisted of . foot-men , and . on horseback ; so that they had always in continual pay , twenty five legions , which amounted in all to . foot-men , and unto . horse-men at the least , besides the help and succour of their friends and confederates ; and these forces they kept as well in the time of peace as war , for the more safety and security of their estates and dominions : in the like manner the king of spain hath certain men always in pay in the dutchy of millan , in the kingdom of naples , in the country of burgundy , in the low-countries , in the realm of portugal , and in other places of his dominions , for the better secu●i●y of the same ; and those men lye in continual garrison , as well when he hath peace as when he is at wars . moreover , as the romans destroyed the cities of alba , of numantia , and of carthage , because as long as they stood , they were always rebelling against them ; so the catholique king hath either forceably subverted , or voluntarily impoverished many cities within his several dominions , only to disable them to make head against him : and this pollicy of impoverishing rebellious cities , and their richest inhabitants , is too too general and usual in italy ; where it is held a point of wisdom , and a strengthening , or rather a sure way to uphold and continue their estate , to hold down and depress their most noble and wealthy subjects , for fear that le●t over great riches embolden them to enter into conspiracy against their rulers , or to seek some means to set themselves and their cities at liberty . again , as the romans never entred into league or amity with any prince or nation who did not wholly submit himself , and it self unto their discretion ; so the spaniard never receiveth any king or potentate for his ally and confederate , unless he can and will be content to be wholly at his devotion . plutarch in his book of the lives of the noble romans and graecians , writeth that eumenes understanding that divers satrapes sought all occasions and means to kill him , to stop and prevent their malice against him , feigned that he had great need of a great sum of money , which he borrowed of them which hated him most , to the end that they might give over the seeking of his death , whereby they were assured to lose all their money : in like sort , both the king of spain , and his father before him , doubting that genoa , a very rich , mighty , and populous city in italy , might be either induced by the perswasion of other princes in italy ( who desire nothing more then to see a king of naples and a duke of millan born within italy it self as there was wont to be ) or by the counsel of such citizens as were wont to favour the french faction , to fall from him to the french , and especially for the great traffique which they have at lyons , paris , and other places of france ( which only respect hath moved the florentines to be far more friendly and better affected unto the french king then unto him ) did and doth borrow as much money as he could or can possibly get into his hands , of the best and richest gentlemen and merchants of that city ; to the end that fear of losing their money may always retain them in love and friendship towards him . it is written by the said author , that theseus , to people and augment the city of athens , invited as many as would to come and dwell there , promising and assuring them to enjoy the self-same liberties , priviledges , and immunities , which the very citizens themselves had . in like manner the spaniard to enrich his city of antwerp , and other cities of the low countries , by the access and traffique of our nation with them , and to draw us thither for that purpose more willingly , freed us from divers imposts , which his own natural subjects usually paid . again the same author reporteth , that romulus after he had builded rome , and subdued the sabines , and taken their city , he commanded them to throw down their own houses , and to go to dwell with him at rome , where they should have the same liberties and priviledges , which his own citizens had . and there was nothing that more increased rome , then this joyning and incorporating with her own inhabitants those which she conquered : in imitation hereof , the spaniard when he had subdued the indies , transported as many spaniards as he could possibly thither , giving them great priviledges after they had inhabited there certain years : and in many mens opinions , there is nothing that doth more retain that barbarous people in obedience unto him , then the fear of those natural spaniards , nor any thing that more inricheth his natural subjects ; we go thither very poor , and return thence infinitely rich : and in my simple conceit , the sending of those colonies ( as i may call them ) into the indies , is the best and surest means that the spaniard doth and can use for the peaceable maintenance of those estates : for albeit they tyrannize there far beyond the nature of humane creatures , as well in respect of them that inflict , as of those which endure afflictions and torments in those countries , yet because ( as our chronicles do testifie ) that ( as william the conquerour did after he had conquered our nation ) he hath deprived the inhabitants of all sorts of weapons , whereby they are made unable to undertake any hostile attempt , he liveth and ruleth in peace amongst them , and his few number of spaniards are held invincible , or such as may easily withstand and prevent their secret conspiracies . besides , those whom he placeth as governours , or men of any authority amongst them , do cunningly get into their hands the chief wealth of the country , whereby the inhabitants are greatly impoverished , and they enabled when they return , to do better service unto their prince and country . in consideration whereof , many desire their places as soon as ( or before ) they become void ; and some take the wealth purchased there , for a sufficient recompence of their many and several services done at other times , and in other places . but it may be said , that the spaniards cruelty might long before this time have given occasion to the indians to rebel : true , if they had weapons and arms wherewith to defend themselves , and offend their enemies : why necessity enforceth the old wife to trot , and putteth divers inventions into the heads of malicious and desperate men , to find out fit instruments for the accomplishment and performing of their desires . certainly , and past all doubt , put a few expert souldiers , and well defended castles bid a number of uncunning and ignorant armed men . multitudes most commonly prevail against a few , and sudden rebellions are dangerous and terrible : no man can deny this to be a manifest truth ; but multitudes without an head seldom do any thing worthy their labour , or answerable to their desires , hazards , and perils : and where there is no order , no guide , no governour , there seldome or never followeth good success . the romans after they had conquered capua , willingly yeilded that the town should be still inhabited , haunted , and frequented by all sorts of people , as it was before accustomed , but they would not in any wise permit or agree that there should be any senate , any form of government , any guide , any kinde of magistrates , any common council , as there was wont to be ; because where these things are wanting , there it is impossible for any innovation , conspiracy , or rebellion to have good and fortunate success . the spaniard therefore ruling in the indies by his own nation , they being stronger then the natural inhabitants ; and the people of the country , either for ignorance not being able , or for want of authority , not having sufficient power to govern as they would , it is easie for him to rule as he list , and very difficult for them to change , alter , or subvert the manner of his government , although it be hateful , prejudicial , odious , and hurtful unto them . but albeit that this kind of administration and government may for a small time work the like effect which a far milder sort of rule and commandment most commonly worketh ; yet common experience , and the ready disposition of the indians to revolt from the spaniards , when as sir francis drake was lately amongst them , declare , that they would willingly , if they could securely , be content to shake off the yoke of the spanish government . in like manner , although naples and milan live obediently under his regiment , and factions are not in this age as rife there as in ancient times they were wont to be ; yet the people of both places being far more willing to be governed by their own country-men then by meer strangers , the exactions in both states exceeding by very much the old and ancient tributes , imposts , and contributions , by what name soever it shall please you to call them ; and the spaniards sparing them no more then they do the poor and simple indians : it is to be supposed , that if there were a brutus amongst them , who would vouchsafe to undertake the restoring of his country and countrymen unto their former and ancient liberty , he should not fail or quail in his enterprise , for want of a competent and sufficient number of friends and followers : for the general hatred conceived against the spaniards , the general dislike of their tyranical government , the common desire of the inhabitants uttered in table-talk , in secret conferences , in open assemblies , in private houses , and in all places where they may boldly speak without danger , argue manifestly that they lack ability , and not good will to rebel . but he provideth such governours in both places , as are not only true and faithful unto him , but also so discreet and wise , that they both foresee and prevent all occasions of rebellion . these governours have their eyes alwaies open and watching , not only over the subjects committed to their charge , in holding them low , and in continual fear of severe punishment for every small offence , but also over the princes which confine with the governments , in keeping them from all opportunities of invading their states . these governours are assisted by grave and wise counsel , by whose advice they are directed in matters of great weight . these governours are accompanied by many under-officers , who are employed in gathering such intolerable taxes as are layed upon the common people ; upon which officers the fault is layed , if any offence be taken against the extremity of the taxes ; and somtimes the governour upon complaint made unto him ( if no excuse can pacifie the complainants ) mitigateth the rigour of the exactions , or sendeth them unto his and their king for relief and remedy ; who if he shall see no other way to content them , or to continue and contain them within the bounds of their wonted obedience , yeildeth somwhat to their petition ; and so laying the blame either upon the necessity of the time , or the extremity of his expences , or the severity of their officers , dischargeth himself of the fault which was imputed unto him , and sendeth the petitioners away in some measure well pleased and satisfied . but i shall have occasion to handle this point more largely in another place , when i shall speak of such exactions as were levied in particular estates in this our age . and therefore reserving the residue of that which i have to say for that place , i will proceed in declaring unto you other means which the spaniard useth for preservation of his estates in peace , in quietness , and in dutiful obedience . it is written that his father charls the fifth , fearing that ferdinando duke of calabria , and the only remainder of ferdinando late king of aragon , might in time find some friends to help him or his issue ( if he should so marry that he might have any ) to the crown and kingdom of aragon , married him unto germana , widow unto the said ferdinando , but barren , and past children ; reaping of this marriage two benefits , and both of great weight and consequence : for whereas the said duke , by refusing the crown when it was offered him by the people , and by perswading them to accept and receive the same charls for their king , had made the emperour somwhat beholden unto him , he did not only seem in some measure to recompence that good turn , by honouring him with the marriage of a queen , but also he assured that kingdom unto himself and his heirs , by bestowing a barren wife upon him who was rightful heir thereunto , and by that marriage was utterly disabled to have any lawful issue . the spaniard not by mariage , but by employment of the late duke of parma in such wars as were somwhat pleasing and answerable to his humour , kept him alwaies so busied , that he could never attend to the conquest of portugal , which of right belonged unto his son , rather then unto the king of spain ; and as the emperour rather deprived the above-named ferdinando , by giving him a barren wife , of all possibility to have any lawful issue , and so consequently of all earnest desire to recover that kingdom , which should end in himself for want of a childe to whom it might descend ; so the spanish king deprived the said dukes son of all hope to recover his right in portugal , by procuring and counselling him to match in such a family , as never can be able to yeild him any competent aid for the recovery of his said right . again it is written of richard the third , and also of edward the fourth , kings of england , that they both fearing lest that henry earl of richmond who lived in exile with the duke of britany , by whom he was only sustained and succoured , might in process of time find some friends at home , or purchase the favour of some forraign prince abroad , to help him to recover the crown of england , whereunto he always laid claim , did seek all means possible to have the said earl delivered unto them by the duke , but they could never prevail , and therefore never lived secure or assured of their estate : and richard the third , according as he doubted , was deprived of his royal dignity by the said earl : in like manner the spaniard hath sought all ways possible to have don antonio delivered unto him , and hath made him divers great and fair offers of great livings and dignities if he would return into his country , and acknowledging him for king , live under his obedience , but he could never prevail ; and god knoweth to what end it hath pleased the almighty to preserve and reserve the said don antonio from many great , and almost inevitable dangers and hazards of his life : he is not now so low , so poor , so bare , so destitute of all friends , so void of all hope , but that henry earl of richmond was in all degrees and measure of need and poverty equal unto him . it is an infallible rule in policy , that no usurper hath any firm hold or strong assurance of his estate , as long as any pretending right thereunto liveth ; but the spaniard hath sufficiently foreseen and provided for any manner of harm or detriment that may arise unto him , or unto any of his , by don antonio , or by his children : for as the loss of the battel at canna , deferred the victories , that hannibal might have had against the romans , and his abode at capua ( where his souldiers learned to be eff●minate , and forgot to be right souldiers ) took away all hope to subdue the romans so the overthrow received by d●n antonio , within his own kingdom , when he was possessed thereof , made it very difficult for him to re-gain or recover the same ; and the late repulse taken at lisbona , when he was before the town with the small and weak forces of england , hath put him out of all hope to attain his purpose : and yet it is held for a sure and most sound opinion by many martial men , that not with much great strength then he had then from hence , it would be an easie enterprise to recover that kingdom ; which opinion i list not to controll ( for that men of my profession may not conveniently contend with souldiers , especially in matters concerning martial affairs ) and yet i fear me , that if any second enterprise should be attempted against portugal , with an english army of greater strength , of better provision , of sounder bod●es , and of more convenient furniture then the last was ; the commanders of such an army should be subject to no less inconveniencies then the other was ; and so long as those incommodities are found in an army , so long the like success ( as hapned unto the first ) will follow the latter . you seldom hear or have read of any army that went far from home , that hath not been subject unto many casualties , unto many accidents , and unto unexpected success and fortune ; they are to day conquerors , and to morrow conquered ; this day strong , to morrow weak ; sometimes in health and prosperity , upon a very sudden in sickness and penury : their triumphs are messengers of evil fortune ; their victories forerunners of overthrows ; their abundance , tokens of penury ; and their conceived hope , an infallible prognostication of future calamity . was there ever a wiser captain then hanniball ? was there ever any army compounded of so many and diverse nations ? was there any souldiers that were better governed ? or any governor that was more carefull of his company ? more politique to win and purchase unto himself the favour and friendship of such people with whom he had any manner of commerce or society , or of whom he stood in any kind of need ? and yet what success had his providence , his prudence , his policy ? decayed not his strength daily ? his souldiers , became they not effeminate ? his fortune , did it not forsake him ? his faithful friends , did they not leave him ? the towns he got , did they not revolt from him ? and briefly , lost he not in a very short space , all that he got in many years ? and yet since hannibal his time , there was never any captain , general , colonel , or leader of any army ( call him by what name or title you list ) that in my simple conceit might compare with hannibal ; either for the governing of his souldiers , or for temporizing with his adversaries , for preventing mischeifs , or for inventing new stratagems ; for putting in execution , with good success and marvelous fortune , of all his attempts and enterprises ; or briefly for furnishing his camp with all things necessary , or keeping his souldiers in awe and obedience ; but hannibal contended with the mightiest adversary of the world : hannibal had secret enemies at home , who were content to suffer him and his to live in want and penury abroad ; hannibal pretermitted many occasions of good fortune , which being taken in time , might have made him a most happy conqueror : hannibal suffered his souldiers to dote in love , when it was no time to dally in lechery ; briefly , h●nnibal would not win when he might have won ; and therefore it was reason that hannibal should lose when he would not have lost . in later times hannibal's follies have made wise men ; hannibal's evil fortune , hath taught others to beware of the like fortune ; hannibal's losses have given his posterity occasion to take heed by his examples , lest following his steps , they chance to fall into his miseries . now princes measure their strength by their adversaries power ; they rate their charges by the distance of places into which they are to convey their armies ; they furnish their company according to the time for which they purpose to use the same ; they cast their accompts before they enter into wars ; they consider the casualties which are accustomed to follow wars ; they note the dispositions and affections of their neighbours ; they mark and observe the provision of their enemies ; they provide for longer time then they intend to spend in wars ; they have their carriage to attend upon their armies , their victuallers to follow them , their confederates to supply their wants , their messengers to bring them word of their necessities , and their officers both at home and abroad to make provision as soon as any thing is found to be defective or wanting in their armies : so if they go far from home , they seem always to be at home ; if they want , their wants are presently supplied ; if they chance to decrease , their number is immediately increased ; and although they may happen to languish , yet they are never suffered to perish : true it is , that other mens harmes have made men both in these dayes , and in former times , to be wise and wary : and the prince is reputed to want the discretion and wisdom requisite in a prince . who undertaketh wars without due consideration of all the circumstances above mentioned ; and yet neither hannibals ill fortune , nor his example , nor common experience , nor fear of inevitable accidents can make men so wary as it behoveth them to be , but in later times they have been and will be subject unto the self same inconveniences which men in former times endured . have armies in times past , going far from home , perished in their journies by reason of the intemperature of the air , the heat of the weather , and the intemperance of the souldiers , who seed too much of noisom and hurtful fruits , or drank too much of hot wines in hot seasons , and in hot countries ; as did the army which marcus antonius led from italy to parthia , whereof better then foot-men , and horsemen perished by such casualties before he came to his journies end ? and do not , or have not some miscarried by the same means in our dayes , or within our memories ? have many christian armies led out of christendom into turky , not lost the grea●est part of their number before they came unto the place whereunto they were sent ? did not the first army that ever the romans sent by sea against the carthiginians perish in the sea ; and almost so dismayed the souldiers , that they were utterly discouraged to commit any more men or ships to the unmerciful tempests of the raging seas ? and did not the like befal unto the navy that charles the fifth sent in his time unto algire , whose lamentable overthrow is pitifully described by a spanish historian in the life of paulus tertius , sometimes pope of rome ? did a plague consume so many of the souldiers of radagasius king of the gothes , that ( as saint augustine reporteth ) one day deprived better then an hundred thousand of their lives ? and did not the like happen unto francis the first his army in his wars for the kingdom of naples ? did better then of that army which iohn duke of lancaster carryed out of england into portugal perish by the way for lack of victual and necessary sustenance : and might not the same misfortune betide the small company which went out of late from england into po●tugal ? was the huge army which darius had against alexander , overthrown for want of water , and other inconveniencies occasioned by their long aboad in a strange and unable country to receive so big an host ? and can it seem strange or marvelous , that charles the fifth's army , brought out of spain to marselles , and passing by the most barren and unfruitful countries of france , felt the like calamities ? plagues , pestilence , famine , tediousness of the way , want of water , tempests by sea , and sudden sickness have always , and will continually lessen the number , weaken the forces , and not spare the mighty multitudes that have been or shall be sent far from home by any prince whatsoever . there is no policy can prevent it , no wisdom that can foresee it , no fore-sight that can withstand it ; they be scourges which it pleaseth the almighty to send , and therefore it behoveth him that hath urgent occasion to send an army into forraign countries , to think well thereon , to consider all casualties , and to provide for them long before they happen , lest that want of fore-sight cause his utter discredit and destruction . the only means is , to send such a number as is neither too great to be conveniently maintained , nor too little to effect and accomplish his purpose ; especially if things be so ordered , that as soon as occasion shall be ministred , fresh supplies may be conveyed over in due time , and by competent and sufficient numbers . for if the supplies be defective in number , or not transported in seasonable time , they are sent ( as experience teacheth ) but as sheep to the shambles . but from these matters ( which are touched but by the way of digression ) back again to the spanish king , and to the narration of other reasons , why possessing many kingdomes , he enjoyeth them all peaceably , or with so little distrurbance as he doth . for the better understanding whereof , you are to consider the state and condition of such princes who have any lands or territories confining or bordering upon his dominions ; and in them you are to mark and observe what power they have to annoy him if they would , or what will if they could . the princes with whom by reason of such neighbourhood he hath any way to deal , are these . the turk , the princes of italy , the princes of germany , the french king , and the queen of england : of which some could be content to annoy him by all means possible , but they want ability answerable to their good will ; others have might enough to prejudice him divers ways , but he carrieth so watchful an eye over them , is so jealous of their greatness , so well acquainted with their counsels , determinations and purposes , that all their intents , indeavours , and enterprises against him , are most commonly so soon prevented by his careful providence , as they are intended through their malice and indignation . but it is not sufficient to declare thus much in general terms ; you shall see his particular proceeding with every one of these princes . the turk he knoweth to be a prince greatly to be feared of all christians , as well in regard of his great power , as in respect of his subtile policy . his power is terrible , because he armeth speedily , and that in such multitudes , as both the number and the expedition terri●ieth all christendom : for when he armeth , he most commonly bruiteth it abroad , that he meaneth to carry his forces to one place , when indeed he conveyeth them to another ; yea , and somtimes he sendeth ambassadors to will them to be assured and out of all doubt , that he will not in any wise molest or trouble them , whom his full intent , purpose , and resolution is to invade upon a sudden . considering therefore his strength , his religion , his natural hatred against christians , together with the continual emulation , quarrels , and contentions that are betwixt christian princes , he holdeth it most convenient and necessary to have alwaies a vigilant eye over such an adversary . for of christian princes , he considereth who they be whom he most envieth , whose states he most longeth for , after whose dominions he most thirsteth , and unto which he hath best access , and easiest possibility to attain them . the house of austria are his nearest kinsmen , and on one side the next adjoyning neighbours unto the turkish territorirs : with them for kinred sake he entertaineth perpetuamit amity , and is loth to offer them any occasion of discontentment , because he knoweth that of late years they have not only possessed the empire , but also been greatly favoured in germany ; with whose invincible power and puissance , they are both able and ready , when occasion shall be offered , to offend and defend the turk : for it is their dominion unto which the turk hath an especial eye , and an unsatiable desire , and by them and their means , christian princes most annoy him ; because by the country of hungary the way lieth open unto these regions , which he lately subdued ; and a christian prince leading an army through that country against the turk , may undoubtedly have good success against his forces , if he shall observe these conditions following . first , if in conducting his army he shall avoid and decline the wide plains , and come not neer unto the river danubius ; of the commodity whereof , the turk by reason of his great courage , standeth alwaies in need . secondly , if he shall not come nigh unto such places where the turk may have convenient use of his horsemen , and innumerable footmen ; with the excessive multitudes of which , he will easily oppress and suppress a christian army , if they should chance to encounter in those plains . thirdly ▪ if the christian prince shall arm this year , and proceeding slowly on his journey , not meet with the turk , but fortifie and strengthen such places as he shall get and conquer ; and the next year , when as the turk neither is wont , nor can arm with the like number and quantity , proceed manfully ; for the prince in thus doing , shall compel him to stand continually upon his guard , and alwaies to entertain great and gross armies , which he should not be able to endure long ; or else enforce him to use such forces as might be more easily conquered , and so consequently drive him to change the accustomed course and custome of his wars , which would be as much as half a victory gotten against him . fourthly , if the christian shall endeavour to draw him into some streight , and there with some war-like stratagem enforce him to a battel , and with a troop of well ordered footmen encounter his janizaries , which he usually reserveth for some extremity , and with valour , and some unknown and unusual exploit , drive them to the worst , or put them out of their array and order ; there is no doubt but with the strangeness thereof he might obtain a notable victory against him ; whose horsemen are most easily overthrown , because they are for the most part unarmed . fifthly , if he shall mark and observe when there is mutiny , sedition , or secret dissention , disturbance , or discontentment betwixt the turk and his subjects , and by all cunning and policy entertain the same , maintain the procurers and heads thereof , and in the very heat of their tumult be ready to invade them . for indeed , the especial means to weaken the turk , is to assault him when he is otherwise busied in wars with the sophi , or with any other enemies , or when his successors are at contention for the crown , or his people divided amongst themselves , or he did lately receive some notable overthrow : for he tyrannizing his subjects in such manner as he doth , the least overthrow that can be must needs endanger his state greatly , because he feareth that his own people will be ready to give entertertainment , aid , and succour unto any , by whom they may have certain hope to wind their necks out of the yoke of that intolerable servitude which they now suffer . this is so true , that it is credibly affirmed by the best warriours of our age ; that if the christians had procceded with their invincible navie , when don iohn de austria gave the turk the famous overthrow ( for which all christendom greatly rejoyced ) they might haply have gotten constantinople , and have recovered most part of the turkish dominion . next unto the house of austria is the state of venice ; which although it be far inferiour unto many christian princes in power and strength by land , yet it yeildeth unto very few or none of them in force by sea. with this state the spaniard knoweth also that it is very good and convenient for him to entertain peace and amity : for albeit they have many countries confining and bordering upon the turk ( for the which they pay him yearly tribute ) and that their merchants have continual entercourse of trade and traffique unto turky , and likewise the turks with them ( which bringeth in inestimable wealth and benefit unto the state ) and that in consideration hereof the turk will not easily offend them , nor they willingly displease him ; yet the venetians knowing him to be a turk , that is , a common enemy of christendom , the devourer of other mens estates , the disturber of the common peace , and a most notable breaker of all league , truce and amity ; as often as he stirreth they stand in continual awe of him , and notwithstanding all leagues , contracts , and confederacies with him , are content to joyn with the spaniard at any time against him , and to use the utmost of their power to annoy and molest him ; as it was seen by the great aid which they gave unto the spanish king , when as don iohn de austria gave the turk the above-mentioned overthrow . thus being assured of the venetians friendship , entertaining perfect and perpetual amity with the house of austria , and having the rest of the princes of italy for his friends , he hath little occasion to fear the turk : and yet for his better security , he seeketh to live in league and amity with him ; and likewise keepeth continual friendship with the turks greatest enemies , hoping to turn them upon him , if at any time he should chance to attempt any act of hostility against any of his states and dominions . the french king is the second considerable friend or enemy the spaniard hath , of whose friendship or enmity he is to make no small account ; for albeit the one hath many more kingdoms , many more people , and much more treasure then the other ; yet because france is of it self , and within it self , a very great kingdom , well inhabited , full of many great cities , replenished with all things necessary , and sufficiently furnished with whatsoever is needful , either for peace or for war : the king thereof is ( in my opinion ) nothing inferior unto the spaniard , and much more able to pleasure or annoy him , then any other prince of christendom . it may be said that the spaniards many dominions yeilds him infinite multitudes of souldiers ; that his indies furnish and enrich him with great abundance of silver and gold ; and that the one and the other make him in a manner invincible ; but if his men by reason they are far off , cannot easily be brought together ; i● because they are of divers nations they will hardly agree long together ; it because they be of contrary natures and conditions , they are not in like measure fit for the wars ; if their discipline shall be found contrary , their humours divers , and their courages in no respects equal or like ; what benefit ? what good success may be expected of an army being compounded of so many diversities ? again , if the wealth of the indies may be ( as it hath been oftentimes ) intercepted ; if his treasures do scant suffice for his ordinary and extraordinary expences ; if his debts be already more then he is well able to pay ; what booteth his wealth ? or why should france fear his treasure ? or what just occasion hath he , either in regard of his people , or in respect of his gold , to contemn or make small reckoning of the united forces of france ? especially since the countries of france are able to set forth such a sufficient army to encounter with his forces at any time , and the yearly revenues of the crown of fra●ce , will serve to maintain and furnish the same army withal things necessary . appianus alexandrinus , who lived in the time of adrianus the emperour , in his history of the roman wars writeth , that in his time , the emperour adrianus had in pay m. foot●men , and m. men at arms , . carts and waggons for his wars , and m. armors to arm his soul●iers withal ; he had also a navy of . tall ships , and of . gallies , with many other vessels of divers sort , and with an infinite number of all kind of instruments and weapons for sea-fight ; besides . ships with the prores and the poups of gold for a shew or ornamen● of his wars : and lastly , he had in his treasure-house , m. talents in ready coyn : this force , this preparation , this strength and wealth , seemed unto the same author so great , that in the proem of the very same history he saith , that all the forces of alexander the great , of the assirians , of the medians , and of the persians ( which were four mighty emperours ) were never able to attain in . years unto half the power , strength and greatness that the romans had . titus livius had the like opinion of the roman power ; for he saith , that alexander king of epirus , was wont to say , that all the wars which alexander the great ever had , were in comparison of his own wars , with women rather then with men ; and that all the life of alexander the great would not have sufficed to end and finish one only war with the carthaginians , with whom the romans , in the first wars against them , fought twenty four years together . and that the romans had overthrown above . sundry armies , the least of all the which was far greater then the armies of the macedonians , or of alexander the great ; all which may seem to be true , because plutarch in his lives of the roman and greekish worthies , reporteth , that iulius caesar took in his time , one thousand cities by assault ; overcame more then . sundry nations ; took above a million of men prisoners , and slew better then another million of men in divers battels ; for if one general of the romans wrought so many worthy exploits , subdued so many regions , and slew so many enemies ; how infinite , now incredible were the armies and the victories of the romans , ( who had many captains ( as both the scipios , fabius maximus , pompeius magnus , and divers others ) not much inferior to i●lius caesar ? notwithstanding all this that is said , i must needs say that ( as iohn bodin a french authour saith , in his book de republica ) the romans having made tryal of four several estates ; as of a royal , a tyrannical , an aristocratical , and a popular state , never thrived better , nor ever flourished more , then they did under their popular state : and to what end say i thus ? forsooth to this purpose : to shew you that when the romans were most mighty , when their authority was greatest , when they commanded all italy , they might justly stand in fear of such an enemy in italy , as the king of france may be thereunto ; and so consequently , that the present king of spain , whose power is by very many degrees inferiour and not equal to the romans , hath very great and just occasion to doubt and fear the french king ; for it is written that hannibal , who was the greatest enemy that ever the romans had , who in my simple conceit , was the most wise , politique , and valiant captain that ever lived , who knew the strength of the romans , and how they might well and conveniently be annoyed by any prince that would undertake wars against them , better then any general of former age , or of our time doth , or can know , being driven after the ruin and destruction of carthage , to fly for succour , and for his last refuge unto king antiochus , delivered unto him , for his sound and setled opinion ; that italy was a country that was able to yeild unto any forrain enemy , both souldiers and victuals against it self ; and yet whosoever would attempt any enterprise , either secretly or openly , against italy ; must take the advantage of some conspiracy , tumult , or commotion , to be moved within the very bowels and entralls of italy ; for that if the romans might wholly enjoy and imploy the only forces and strength thereof ; there was never any king , or any nation that might justly and truly compare with the romans . then if italy be such a country ( as undoubtedly it appeareth to be by hannibals testimony ) if it be able to yeild releif to forrainers ; if the next way to win it be to have a partie and partakers in it , who can be thought wise that shall be of opinion the spaniard is of so great power and authority in italy , that he should not need to fear the french kings might or puissance ? shall he not be feared , because some men perhaps think him not able to set forth an army sufficient to encounter with the spanish forces ? why , it is written that alexander the great ( who conquered mightier princes then the present king of spain is ) never had in amy army above . foot-men , and . horse-men . it is writen that the very romans ( whose power was such as you have heard it to be ) never used greater forces against any forrain enemy then an army of . or m. at the most . lastly , it is recorded that the spanish kings father held an opinion , for many reasons him thereunto moving ; that an army of the same number and quality which alexander used , was ( without all doubt and controversie ) sufficient for any prince whatsoever against any enemy , was he never so mighty : again , shall he not be feared because his treasure is not equal unto the spaniards golden mines ? why , it is true that money and gold are the very sinews of war ; it is an infallible maxime ; we hold it for a most ancient and over-ruled rule ; but if riches had been the best and only means to subdue nations , never had the poor romans at their first beginning , nor the needy swizzers in their wars against the rich duke of burgundy , nor the beggarly normans , in the infantry of their chivalry , obtained such victories and conquests as they did : but grant that the spaniard needeth not fear any enemy in italy , unless he be as mighty as the romans , both in money and in men ; if the french king shall be found to be such an enemy , will the spaniards favourers confess that he is worthy to be feared ? if they should not , you would hold them to be senceless . and if in this point concerning the annoying of the spaniard in italy , i prove him not in some manner equal to the romans , i can be content that my slender reputation shall suffer any manner of indignity . titus livius , and many other authors of the like authority and credit , make true and large mention of the harms , of the indignities , and of the damages which the romans sustained by hannibal ; they report how he passed the alpes with great difficulty , brought in forces into italy with great danger , ruled his souldiers with great dexterity , provided things necessary for them , with singular wisdom and providence ; won divers princes of italy to join with him and them , with great wit and policy ; lastly , proceeded on his journey with so great courage and magnanimity , prevailed in his enterprises with so good success and fortune , terrified and daunted the invincible hearts and stomachs of the romans , with so many unexpected and notable victories ; that they had no other way to be rid of him but to send scipio to war in affrica , and by besieging carthage to call him home to the releif of carthage . now for the better proof of my purpose , give me leave i pray you , to compare the spaniard and the romans , the french king and hannibal together ; a molehil indeed with a mountain ; an eagle in truth with a fly , but such a molehil , and such a fly , as will declare the greatness of the mountain ; as will illustrate the might and vertues of the eagle . the romans commanded all italy ; the spaniard ruleth most part of italy ; they had no man in hannibals time , that durst oppose himself openly against him ; he hath few or none in our age that dareth shew himself an open enemy against him ; they were generally feared ; he is undoubtedly redoubted ; they were assisted by their friends against hannibal ; he would likewise find friends against the french king ; briefly , they stood upon their guard , and he is not without his garrisons . but an hannibal annoyed them when they were almost in the highest period of their pride and prosperity ; and why may not a french king work him annoyance when he standeth most assuredly upon his defence ? shall he not be able to hurt him because the alpes divide france and italy , and maketh the passage hard and difficult ? but hannibal passed them when they were not so passable as they are now ; and how many times have the frenchmen passed them since hannibals time ? shall he not find means to work him dispight and hindrance because he is not so well experienced in wars , as hannibal was ? but may he not find many captains , who in these days have little less experience then hannibal had ? shall he not be sufficient to war against him in italy , because the country is far better fortified then in hannibals time ? but late experience hath taught us , that those fortifications , holds , and citadels , could not stay the course of charls the eighth king of france , who passed through all italy as a conquerour , until he came to the kingdom of naples , which he also subdued ? briefly , shall he not prevail against him in italy , because the spaniard is in league with most of the princes hereof ? but histories afford us many examples , that the italian princes have oftentimes broken their league with the emperour and other his predecessors , whose greatness they either feared or enveighed as they do the overgrowing power of the spaniard at this present . ) and why may not these examples move them to do the like , when as the like occasion of fear or of envy is offered unto them ? hannibal counselled ( as you have heard ) antiochus to war upon the romans in italy , when they were far stronger then the spaniards is and no man had better experience of the romans or of italy then hannibal had ; the reasons therefore enforcing hannibal to give that counsel to antiochus , may ( as they have many times ) serve to move the french king to follow his counsel ; the rather because experience proved it to be true ; and antiochus failed of his purpose , because he hearkned to hannibal's perswasion . but this difficulty will be better cleared , if i shall let you understand the opinion of one of the best warriors of our age , as well touching the wealth , as the strength of the french king : monsieur de la nove ( who dyed but a few years past , and when he lived was generally reputed and esteemed the best captain of our time ) in his book of military discourses , delivereth that the french king , henry the second , levyed yearly by ordinary means of his subjects , fifteen millions of francks , part whereof were engaged and pawned for his debts ; and yet ( saith he ) our king levieth no less at this day . here you see the french kings revenues were in some measure comparable unto the romans : for plutarch in his before mentioned history , writing of the life of pompey ( who was surnamed the great ) reporteth , that the yearly and ordinary revenues of the roman common-wealth , before the conquest obtained by pompey , came but to five millions of crowns , which is fifteen millions of francks ; the just revenue of the french king , until that pompey increased the same , and brought it to eight millions , and m crowns , and brought unto the treasure-house , ten millions of jewels and ready coin : so if you remember , that ( as it hath been shewed ) the romans never flourished more , then they did when they were governed by consuls , and not by kings or by emperours ; yea you shall see that the french king coming not much behind them in yearly revenues , may be thought in some respect equal unto them . the same mounsieur de la nove , in his twentieth military discourse , talking of the might and puissance of the french king , deliver●th , that he may very conveniently set forth an army of . companies of men at arms , of . cornets of light horse-men , and of five companies of harquebusiers on horseback ( which were in all . horse-men ) besides . royters , and . ensigns of french foot-men , and . ensigns of swizzars , and yet he shall leave his frontier towns sufficiently well armed and furnished with men and munition , as well to defend as offend the enemy . du haillan , in his th book of the history of france , setteth down , that philip de valois , when as he warred with edward the third king of england , for the crown of france , had an army of m fighting men . the same authour in his sixteenth book writeth , that charls king of france , meaning to go into england against king richard ( as i take it ) the second , brought to the sluce in flanders , a navy of ● . ships , all loaden with men and munition , which i have thought good to let you understand , to the end you may see , that if the alps should be made unpassable by the spaniard for the frenchmen ( which was the emperour charls the fifth's purpose and intention to do , if in his life time he could possibly have brought it to pass ) yet the french king is not unable or unfurnished of ships to convey and carry ( as his predecessors have done ) a sufficient army by sea into italy . plutarch in the life of iulius caesar recordeth , that the frenchmen came with an army of three hundred thousand fighting men , to raise iulius caesars siege before alexia ; a huge number , and such a number as the romans never used the like against any forrain enemy ; as the same plutarch testifieth in the life of fabius maximus , where he affirmeth , that the greatest power which the romans ever had against any enemy whatsoever , was but eighty eight thousand souldiers : and andreas ficcius in his book de repub. reporteth , that they seldome or never passed the number of forty or fifty thousand ; a less number then which , charls the fifth , the present king of spain's father , held to be sufficient ( as i have said before ) to encounter with any christian prince ; and i have thought good to repeat , because hearing what you have heard of the french power , you may think the french king well able to annoy any king of christendom : for although i should grant that his power is weakned , and he not able to arm such multitudes as his predecessors have done ( for which i see no reason , if he were freed of his civil wars ) yet it must needs be granted , that he could easily make an army of that number , and therewith greatly prejudice the spaniard in italy , especially since a captain of valour and experience will adventure to set upon innumerable multitudes , nothing fearing their number , with a few well trained and experienced souldiers ; as alexander the great did upon darius his innumerable hoste , and hannibal did upon the romans ; who ( as polibius testifieth in his second book , with scant twenty thousand , feared not to fight with the romans in italy , amounting unto seven hundred thousand footmen , and seventy thousand horsemen . thus , as in revenues , so in multitudes of souldiers , at the leastwise in such multitudes as they commonly used , you see the french king is in some measure comparable to the romans , but especially in no respect inferiour unto hannibal for men or money ; and therefore without all doubt and controversie , as likely and able to war with the spanish king within the very bowels of italy , as he was to contend with the romans when they were strongest , as all princes are most commonly within their own realms and dominions , especially if they have ( as the romans had ) the same wholly and entirely to themselves . but although this point touching the king of france his possibility and means to molest and trouble the spanish king in italy , be well and sufficiently cleared by that which is said , yet i cannot so leave it ; for i hold it convenient to let you know the opinion of his father concerning the same matter . he therefore considering the variable affections of the princes of italy , the hidden and secret malice which they inwardly bear unto all strangers and forreigners , the many pretensions which the french king hath unto naples and milan , together with sundry prosperous attempts and journeys which of late years they have made into italy , counselled the present king of spain , his son , at the time he resigned all his kingdoms unto him ( a very rare and commendable act ) to carry a watchful and wary eye over the french king ; he willeth him to be jealous of his greatness , and to seek all means possible to weaken him ; he adviseth how to war against france , and how by his own examples , and by the remembrance of his own mishaps and evil success , he might fight against the french king with far better advantage then he did at marselles ; he exhorteth him to shut up the french king's passage , as much as in him shall lie , by the way of turin ; he admonisheth him to take heed lest that at any time the frenchmen give him some overthrow in italy ; he assureth him , that if at any time they should haply obtain any victory there against him , his best and most assured friends in italy would not run the same and the like danger and fortune with him , but presently joyn and associate themselves with his adversaries ; briefly , he warneth him above all other things , to look and foresee , that there be no league of amity and alliance concluded betwixt the french king and the venetians , or any other prince of italy ; he addeth to those counsels , divers other wise and considerable advertisements ; as , to inform himself throughly of the contentions and strifes that are or may be betwixt the principal houses and officers of france ; he counselleth him , if there be any , to nourish them ; if none , to procure and set some forward ; he considering that the country of piedmont is easie to be subdued by the french , and of great profit and commodity unto them , either by wars , or by marriage , to keep them from the possession of all , or of any part thereof ; assuring him , that it will not be so beneficial for him to take from the french king a third part of his whole realm towards flanders , as it will be to shut him out of piedmont ; because barring him by that means of an easie access into italy , he shall live in good assurance of his estates there , which are the chiefest parts of his strength , and the most especial pillars of his greatness . this counsel hath been as wisely followed and executed by the son , as it was warily given by the father : for it is better then thirty years ago since he by his instruments ( i mean the princes of the house of guise ) hath maintained and nourished civil dissention in france , whereby the kings thereof in all this time have never been able to make wars upon him in italy . it is likewise many years agone since he favoured the late duke of savoy ( who by the french king was driven out of his estate ) with men and money for the present recovery of the same : and not many years since , for the better assurance of the savoyans friendship , he hath given his second daughter ( a match fit for a better man then he ) in marriage unto the duke of savoy ; and hath holpen him as much as he could possibly , in all his wars against the late french king , by whom ( if god had spared him longer life ) he had long before this time , been driven out of his country . i shall not need to tell you in what terms he standeth with the present king of france ; you , and all the world know , that he only maintaineth his rebels , not for any love towards them , but for his own private gain and security . and therefore from the french king i will now come unto other princes of whom the spaniard maketh any reckoning or account . and first unto the princes of germany , of whom i shall not need to say much , for i shall have occasion to speak of the emperour in another place ; and the other princes either depend on him , or if they be absolute of themselves , set their whole care upon preserving their own estates , and care not to augment and increase the same . hence it cometh , that they live in continual peace , although they differ in religion , and that one of them encroacheth not upon another , albeit they have their estates and territories very neer adjoyning together . hence it cometh , that they live securely , and are not ready to enter into wars for light occasions , or to succour their allies and confederates with such celerity , willingness , and expedition as is required , and thought meet and convenient . hence again it cometh , that they opposed not themselves against the greatness of the spaniard , and are not so forward , as they in reason and policy should be , to yeild aid both of men and money unto those whom he molesteth . briefly , hence it cometh , that there are so many free towns and cities in germany , which had framed unto themselves such governours , and such rulers as it hath best pleased them ; and that these towns and cities being of great wealth , are not made subject unto the next adjoyning princes ; for if that the princes of germany had been so desirous and ready to increase their estates , as the pope , the venetians , the dukes and other potentates of italy have been , who by main force , and the advantage and benefit of times , have usurped the possession of divers cities , whereunto they had no manner of right , germany should have fewer free cities , and far mightier princes then it hath . the spaniard therefore knowing that these princes are peaceable men , and not easily let to enter into wars , and yet , because their country is populous , both able and willing to spare many of their subjects to be imployed in forraign wars , entertaineth as many of them as he can possible , for his friends , and hath lately sought to draw the switzers ( who are part of germany ) from the service of the french king ; wherein he laboureth so earnestly by his embassadours , that what by promising to pay the french kings debts , what by assuring them to increase their monthly pay , he had undoubtedly won them , had not the ancient friends of the crown of france , and the eldest captains and senators stuck hardly unto the late french king , who was compelled for fear of losing their aid and assistance , to borrow as much money as he could possibly , to pay them some part of his d●bts , and to assure unto himself those captains and senatours , without which help , his ancient friends forsaking him , had entred into league and service with the spaniards . thus much , or rather this little briefly of the princes of germany . now to the princes of italy , which are the pope , the dukes of florence , ferrara , mantua , and savoy , and the venetians ; all which have some town or other , neer unto the kingdom of naples or dukedom of mlian . he maketh special account of the pope , not because he is the mightiest ( for the venetians are undoubtedly of far greater strength and power then he ) but because where he inclineth , there the rest most commonly bend their favour , and lend their furtherance ; unto him therefore he carrieth great respect , feeeth his chief counsellors , respecteth his colledg of cardinals , giveth rewards and yearly pensions unto many of them ; and unto those courtiers who are in special favour with him , promiseth and protesteth that he will be always ready to defend and protect them , and their just causes and quar●els against all princes whatsoever . he careth not by what means he procureth his friends to make a pope , whether it be lawful or unlawful , whether he be worthy or unworthy of so high a place and dignity , so that he be well assured of his friendship . and if it so fall out , that those cardinals who are not well affected unto him , by plurality of their voices , make such a pope as is rather his enemy then friend , he presently seeketh all means possible to purchase his favour , he corrupteth his best favourites , bribeth his neerest servants , winneth by yearly fees and pensions his chief cardinals , and so by direct and indirect courses procureth his assured friendship . or if he be past hope to obtain the same , that pope shall be assured not to live long in his pontifical feat and majesty ; for , either he , or some one of his friends or followers for him , will find some way or other to dispatch him , as it hath been very lately seen and verified : so that either love , procured and continued by his benevolence and liberality towards the popes cardinals , or fear , proceeding from the consideration and remembrance of the dangers which later popes have both incurred and endured , because they did not either like him , or were not well liked by him , containeth and continueth the see of rome in peace and amity with him . next unto the pope are the venetians , with whom the spaniard knoweth that he may very easily entertain love and friendship , because they do , or have always put great trust and confidence in the change and alteration of times ; attributing so much thereunto , that it is greatly to be feared their long sufferance will be the cause of their utter ruine and destruction ; for temporizing as they do , they will become in time a prey unto some warlike nation , and namely , unto the turk , with whom , by reason of their continual traffique with him , they stand in such terms , that they lye always open unto him ; and it is to be doubted , that he taking the advantage and benefit of time , will one day when they least suspect him , deprive them of corsu , candia , zant , and other places , as he did suddenly spoil them of the kingdom of cyprus : notwithstanding because the venetians are somewhat jealous of his greatness , and fear to see any man to be of over-great credit and authority within the bowels and heart of italy ; the spaniard hath a watchful and suspitious eye over them , knowing that as nothing can sever or seperate them from the turk , unless they see him not only ready to decline , but also in some manner thrown down ; so they have always , and will still be most ready to withstand the aspiring ambition of any forreigner that should seek to make himself great and mighty in italy . moreover he knoweth that the venetians know not their own power , nor can tell how to use the same ; which they shewed to be most true not many years since , when they took not such occasions of enlarging their dominions as were offered unto them . again he considereth , that they having lived a long time in peace , are grown so out of use of wars , that they have in a manner forgotten all military discipline ; and therefore if they should at any time give him occasion to fall at variance with them , he might undoubtedly with assaulting them upon a sudden , drive them to some great inconvenience , especially if he should enter with his forces into the heart and very center of their dominion , and there compel them to put strong garrisons within all their forts and towns of strength , whereby they should not be able to keep the field ▪ and in so many holds ( as they have ) it cannot be but that in some of them there would quickly be found want , either of victuals , or of munition , or else some means to corrupt the garrison or the captain , or the inhabitants , or such as are factious ; of which quality and humour there are many , in very many of their cities . further he knoweth that if he were but once master of the field , all that is not strong within the seigniory ( which in all states is a great deal more then the strong ) would presently yeild unto his discretion ; or else he should constrain them to come to the field , and there leave the forts and towns without sufficient defence , or else not to be able to continue their garrisons long ; and coming once to the field , they will easily be drawn of necessity unto a battel , wherein they can hope for no great good success ; or at the least they must suffer some great disadvantage , by reason of the want of experience , as well in their souldiers as in their captains : but the greatest care or fear the spaniard hath of the venetians is , lest that the remembrance of their good usage and demeanor towards the neapolitans , and of their mild and gentle government wheresoever they chance to have the upper hand , should make the neapolitans willing and ready to further their attempts , if at any time they should set upon the kingdom of naples : this care maketh him entertain friendship with them , and also putteth him in mind ( if he see the least likelyhood that may be of wars with them ) to seek all the means possible , either by prevention or sudden invasion to divert them from warring against naples . thus liveth he either in peace with them , or warreth against them with great advantage . now from them to the other princes of italy , the which are of such strength that he needeth not greatly to fear them ; only of them he hath this care and this regard ; that he suffereth none of them to augment and increase his estate , no not him that dependeth most upon him ; carrying always this mind , that it behoveth him as well to contain his best friends within a moderate and convenient greatness , as to weaken and depress his enemies : for he assureth himself , that those that love him best in italy , who flatter him now most , who follow him with all favour and furtherance , would quickly forsake him , if his power once began to decline : for the italian lendeth his hand to his enemy to help him up ; that is but up to the chin in water ; and putteth his foot upon his head to drown him that is , fallen in above the chin : and because he knoweth their weakness to be such , as that they cannot possibly annoy him , unless they chance to enter into league and confederacy against him ; he entertaineth their divisions , maintaineth his credit and reputation amongst them , provideth wise and discreet officers to govern his subjects there , useth his own people as gently as he can ; and lastly , foreseeth that they shall not combine themselves against him ; this is all that i shall need to say of the princes of italy . from whom i must come to the queen of england , who ( the times being as they are ) is in my simple opinion the mightiest and most terrible enemy that the spaniard hath : for albeit france ; is far bigger then england ; the turk mightier then france ; and the other princes of whom i have spoken , nearer unto him and his states then we are ; yet france is divided , and therefore not able to molest him ▪ the turk is strong , but either otherways busied , or not so bold to set upon him , for fear of the other princes of christendom , who would be ready to succour him : and the forenamed princes be many , but not equal in forces to our queen ; for he that is mightiest of them , is mighty either by sea only , or by land only ; her majesty is strong both by sea and land , they there●ore not able to trouble him without the help one of another ; and her highness of her self sufficient to cross his enterprises , to withstand his indeavours , to prevent his purposes , and to invade his kingdom . in so much that he may well reckon it for one of the chiefest blessings that god hath bestowed upon him ; that it pleased his divine majesty to make her a woman , and not a man , a lover of peace , and not a friend of war , a princess desireous to maintain her own , and not to conquer other princes kingdoms ; for if ever she had affected higher dominion , if ever she had desired to enlarge her territories , or coveted to enrich her self with his , or other princes losses ; what occasions have been offered unto her ? what advantage hath time it self given her ? what suit have some of her neighbours made unto her ? not to receive them only into her protection ; but also with her aid , help , and assistance , to subjugate other dominions ? scotland may commend her justice and liberality : france hath great occasion to extol her lenity and temperance : flanders is bound to pray for her prosperity : and the spaniard himself shall be unthankful , if he praise not her equity . time hath greatly favoured her by sending divisions amongst her neighbours ; the almighty hath strengthned her , by impairing the strength of her adversaries ; both have set her many degrees above all the princes of christendom , by giving her peace , when they have had wars ; her abundance , when they haue suffered many wants ; her loving and dutiful subjects , when their people have been unkind and rebellious ; briefly , her all the blessings that mans heart can wish , and them most part of the crosses that humane imbecillity can endure . i may not dwell upon her praises , because they are far beyond my capacity ; i cannot set forth her blessings , because they are innumerable . the one require an higher stile , a more eloquent tongue , a better wit , and a greater understanding then the most high hath bestowed upon me : the other are apparent , but not computable ; and whosoever shall undertake to express them , shall faint before he be half entered into them ; and yet i may not thus leave them , lest passing them over in silence , i should seem curious in other states , and ignorant of our own . neither may i adventure to write all that i know : princes actions are open in outward shew , but inwardly obscure ; subject to the view of many men , but exceeding the wisdom and capacity of most men ; soon espied , but never throughly seen ; seeming quickly to be known , but hardly well understood ; in appearance easie , but in effect very difficult ; in some mens opinions reprehensible , but in others judgments praise worthy : to be short , they may be talked of , but not controlled ; admired but not censured ; lightly enquired after , but not narrowly sif●ed and examined ; it sufficeth to hear them , it becometh not any man to seek and search the reasons of them : nature enforceth us to desire the one ; and wisdom warneth us not to be curious of the other . but i have taken upon me to make a full discourse of this time ; and therefore may not omit the principal actions of the only princess of our time , nor obscure her puissance by leaving it untouched , whose power is invincible , because it was never touched : the maiden whose honesty was never attempted , deserveth the name of a true virgin : and the prince whom no man dareth to molest , may well be termed invincible : the fort that never parteth , is seldom taken : and the king whose power never decreaseth , can hardly be subdued . it is written that the frenchmen seeing the innumerable armies that have been sent out of england into france ; and considering that they murthered our men dayly , and in great numbers , and yet we received daily new supplies from home , as though our men never dyed ; compare us unto wild geese , which in the coldest winters come unto the watry grounds every year by great flocks , and albeit most part of them be killed before the winter be fully ended , yet they return the next year in as great quantities as they did the year before ; and so , although they were wearied with killing and slaying our country-men ; yet as soon as one army was defeated , there came a new supply , which took sharp , revenge of the others deaths , and never suffered them to live in peace , ease , or quietness , until they redeemed their vexations and troubles with such conditions as contented our princes . i might here take just occasion to trouble you with a long recital of the forces and armies which divers of our kings have led and carryed , either under their own , or under their lievtenants conduct into france or flanders , into italy or germany , into spain or portugal , into turky or the holy land ; but our histories and other chronicles are full of them , and you carry them so well in mind , that i hold it very superfluous to refresh your memory . i leave the prowess of edward the third undeclared ; the fortunate conquests of richard the first untouched ; the happy victories of henry the fifth unrepeated ; and the strange and marvelous fortunes of many other of our kings , not mentioned : i list not to boast of the black princes valour , of the duke of glocesters boldness , of the bishop of winchesters pride , who being but subjects under our kings , carried out of our realm divers armies comparable to the forces of kings . old histories are reputed for fables ; things beyond memory are not thought worthy of memory ; and what our fathers did , redoundeth not , in some mens opinions , to our praise or commendation , according to the poets saying . et genus & proav●s & quae non fecimus ipsi , vix ea nostra voco . but later years have held many testimonies of our strength , manifold arguments of our valour , infallible proofs of our power ; the spaniard is in the opinion of all men , the terrour of princes , the controller of kings , the monarch of the world , and the most and highest soveraign of all soveraigns ; it is he that maketh italy to tremble ; that holdeth spain in great awe ; that terrifieth the proud and invincible germans ; that molesteth the valiant and variable frenchmen ; that tyranizeth over the effeminate flemmings ; that mastereth the ancient and warlike burgundians ; that captivateth the free and manly switzers ; that miscarrieth the populous and poor scots ; that bridleth the simple and untamed indians ; that ruleth the unruly and obstinate people of portugal ; that overlooketh with an eye of ambition , with a heart of covetousness , with a desire of superiority , with an unsatiable appetite of soveraign authority , the whole face , and the large precincts of christendom . it is he that useth his wit , imployeth his strength , bendeth his power , armeth his people , directeth his council , and dedicateth all that he possesseth to the lawful or unlawful inlarging of his territories . it is he that taketh of his father to be ambitious , that hath learned of his ancestors to be troublesome , that thinketh it a work beseeming a prince , and becoming a king , to vex and molest all kings . it is he that dreameth by night , studieth by day , practiseth at all times how to let no time pass without a line ( as it was anciently said ) without a stratagem , a late invented policy , an unknown practise , and a rare and marvelous enterprise . it is he that increaseth in ambition as well as in years , in covetousness as well as in pride , in rigour as well as in morosity ; briefly , it is he , and i would to god that it were not he , that troubleth the peaceable estate of christendom , that only vexeth the realm of france , that disquieteth flanders , and setteth friends at jarrs , allies at variance , and confederates at dissention ; insomuch that it may well be said of him , phi - malus & lippus , totus malus ergo philippus . now if a woman hath presumed to encounter with this man ; if a queen of one island hath undertaken to bridle a prince of so many nations ; if her sole forces have tamed his invincible power , her only counsel prevented his subtile practises ; her good will , withstood his ill-will , his mischievous practises , and his ambitious desires ; if she alone hath hindred him to be lord of france , ruler of italy , and commander of all the rest of the world ; shall he not err that compareth hercules with her ? or can any man deem him wise , that taketh her in any respect inferiour to iulius caesar , mighty pompey , or alexander the great ? for two of these , with the invincible power of the invincible romans , conquered some part of the rude and unwarlike people of the world ; and the third and fourth are famous , not in true histories , but in old fables , for doing such exploits as are more pleasant then credible , more praised then possible , and much more admired then allowed for true , and not miraculous : but if any man shall deny her to be wise , her peaceable government giveth him the lie ; if her might and power shall be called in question , her actions in flanders and france , testifie the fulness of her strength ; if her justice be not worthily commended , her motherly care over the present king of scotland while he was an infant , her pitiful charity extended to as many as have had need of her help , and her upright and just proceedings in as many matters forraign and domestical as have been referred to her discretion , shall convince him of falshood , or of malice , that shall derogate ought from her innumerable multitudes of her everlasting praises . i wonder when i hear the romans boast of their pompey , the grecians brag of their constantine , the french report wonders of their charlemaigne , and the syrians set forth the praises of their antiochus ( whom every one of these nations baptized with the sirname of great ) because their actions were somwhat extraordinary , exceeding the common success of other princes , and the usual fortune of many and divers kings ; for if a woman hath gone far beyond them all , and that without the aid of any allies , without the help of forrain powers , and without the strength of such as should have employed their whole strength to the furtherance of her endeavours ; are not their praises eclipsed , their honours blemished , and their renown obscured ? they lived in an age of ignorance , in a time of simplicity , in a season of cowardly pusillanimity ; she ruleth in a world full of machiavelists , pestered with deceitful hanibals , plentiful of warlike captains , and rather over-burthened , then not throughly furnished with sufficient counsellors : and yet neither the policy of the wisest , nor the deceit of the craftiest ; not the labour of most warlike , nor the wisdom of the best and most sufficient counsellors , hath ever drawn her into any small inconvenience , but hitherto either wisely or happily , providently or fortunately , warily or worthily she hath not only prevented but escaped , foreseen but overgone , forecast but overcome the most secret , the most subtile , the most divelish , and the most unnatural and inevitable practises , devises , attempts , treasons , and trecheries of her adversaries . for many men and women , learned and unlearned , spiritual and temporal , noble and ignoble , courtiers and counsellors have sought her death , and committed treasons against her : witness the late queen of scots , mrs arding , and her daughter , witness dr storey , dr. parrey , and dr saunders : witness campion , sherwin , and their complices : witness the earls of northumberland , westmerland , and arundel : witness babington , throgmorton , tilney , and their confederates : witness the late duke of norfolk and perrott , both privie counsellors of great account , wealth , credit , and honour , both greatly loved , trusted , and honoured by her majesty , both bound unto her highness for many favours , dignities , and advancements , both ( briefly ) counselled , animated , encouraged , and directed in their treasons by the wise counsellors of the mightiest prince , and the greatest enemy that her grace had in the world : their treason was plotted abroad , and intended at home ; invented in spain , and should have been executed in england ; there it received a beginning , here an approbation : here were executioners , and there counsellors ; here practisers , and there patrons ; here the traytors were blinded with ambition , there the abettors were transported with envie ; here reigned pride , and there revenge ; briefly , here the treasons ended , but their malice continueth , and sendeth forth daylie new conspirators , new devises , and new practises : since therefore her majesties death hath been so often intended , the subversion of her state so many times purposed , and the performance of both so desperately undertaken , her highness for her self , and we for her highness , are greatly bound to pray to the almighty , who hath so many ways , so many times , and so miraculously preserved her . iulius caesar was so fortunate , that being in great danger of drowning and presuming that it was not his creators pleasure that he should perish in the sea ; when the pilot durst not adventure to carry him for fear of the apparent and great danger which threatned his present death , he boldly said to the master of the ship , go thy ways , thou carriest caesar , and caesars fortune ; and yet notwithstanding it was his fortune to be killed with bodkins , and that by his dearest friends , yea in the senate house , where he thought himself as safe as in his own palace , as sure as in a castle , and as free from danger as a prince invironed with a strong guard. pompeius had many commendable qualities , great store of friends , infinite followers , strange fortunes , many signs of gods blessings , sundry tokens of more then ordinary and humane felicity ; and yet he was poysoned or done to death by his professed friends . alexander , who for his prowess , was surnamed the great ; for his fortune was one of the wonders of the world , and for his rare faithful friends and counsellors , went far beyond all the princes that lived either before or after him ; neither by his vertue nor valour , nor by his fortune and good hap , nor by his friends and counsellors , could escape the fatal poison that ended his days , before he attained unto those years which be the forerunners of age : so as in others , so in this point her majesty far exceedeth caesar , pompey , and alexander , the three greatest princes that ever lived : for their death was so soon performed as purposed ; her life hath been often sought ( but god be thanked therefore ) not shortned ; they escaped not the malicious treasons of one or two ; she hath been preserved from the wicked treacheries of very many ; they could not prevent the conspiracies of their friends ; she hath withstood the open and secret attempts of their enemies ; briefly , they dyed before they became old , she hath attained unto sixty years of her age ; and the rare fortune which she hath hitherto had to escape so many and marvelous dangers , putteth me , and all her loving subjects , in good hope , that it will please the almighty to add many more years of bliss and haappiness to her days : neither do i think only that she shall live beyond the ordinary and usual years and age of other princes ; but i am fully perswaded , that her grace is preserved and reserved to great fortune to some marvelous purpose ; her qualities exceeding other princes conditions ; her fortune being more then ordinary , and her dangers escaped , not prudently , but providently , not by humane policy , but by divine prevention ; give me good occasion to presume , that he that disposeth of kings , and all kings actions , lengthneth her days , and hath dedicated her years to some notable accident : for what he hath intended , man cannot prevent : what he purposeth , humane wit cannot change or alter , his resolutions are in heaven , ours on earth ; his eternal , ours changeable ; his immutable , ours subject to alteration ; we purpose , he disposeth ; we intend , he changeth ; we desire , he ruleth , yea so ruleth , that he directeth our thoughts , leadeth our counsels , inclineth our dispositions to his will and pleasure ; he knows our necessities before we ask , our infirmities when we conceal them , our desires , albeit we keep them most close and secret ; he giveth us what is expedient for us , granteth us more then we dare desire , provideth better for us then we can deserve ; and to be short , is so resolute to do us good , that all our wits , capacities , and policies are not able to prevent the meanest of his determinations , so the same tend to our benefit : for although his mercy exceeding our merits , and his clemency yeilding to our contrition , do sometimes divert the evil that we have deserved , and mitigate the punishments which are due to our many offences ; yet if our humility be not dissembled , or his pleasure fully bent to work us any good whatsoever ; so good is he , that our good cannot be attended , nor his intention changed : an example or two will prove this to be manifest ; and therefore i will afford you these examples . astiages dreamed that his daughter mandana made so much water at one time as filled his whole city , and was likely to drown his whole country ; with which dream being greatly terrified , he propoundeth the same to be expounded by his best interpreters of dreams ; they report , that of the said daughter should come such an issue , as should drive him from his kingly seat : he taketh counsel what to do to prevent this intention of the almighty . it is resolved , that the best means is to marry his daughter to a mean man. the counsel is followed , and she married not to a median , worthy of such a wife and princess as she was ; but unto a mean persian , by name called cambises , born of indifferent good parentage , but not likely to carry such a mind as to deprive his father in law of his kingdom . the same year that his daughter was married , he dreamed again . that out of her privities sprang such a vine , as overspread all asia . this dream he likewise communicated with the soothsayers : they delivered , that out of the womb of mandana should proceed such a child as should be lord of all asia ; and so desirous thereof , that he should hardly and very unwillingly attend his grand-fathers death : according to the prophesie , the child is born , his nativity cast , and the disposition of his body , and other outward signs foretel , that the prognostication made before his birth , was likely to prove true . the grand-father minding to prevent a future mischief , giveth him unto one of his faithful counsellors , commanding him to put him to death : the counsellor moved with pitty , commendeth the child to the custody of his shepherd , yet charging him to murther the infant ; the shepherds wife having a child of her own dead the very self same day , not finding in her heart to consent to the death of so pretty and princely a child , beseeched her husband to expose her own dead child instead of cyrus , for so astiages his grand-father was called : the shepherd followed his wives counsel , and yeilded his consent that she should bring up cyrus as her own : he groweth to years , and within a few years is chosen king by other children of all sorts , poor and rich , noble and ignoble ; and being elected king , commanded as a king , and inflicteth punishments upon his far betters , for disobeying his authority . they disdaining to be commanded , much less to be punished ( as they were ) by their far inferiour , complain to their parents , and they to astiages , of the injury offered by poor cyrus . the shepherd is injoyned to bring forth cyrus ; he maketh appearance at the day appointed ; carryeth himself not shepherd like , but princelike , before the king : and being demanded by the king how he durst presume to command his betters to be chastised ; answered boldly and with a spirit far exceeding his years , and not becoming his supposed estate , that since it had pleased the rest of the youth to chuse him for their king , and to subject themselves in general unto him , it was not lawful for any particular , were he never so good , to disobey him ; and in case any one did so far forget himself as to contemn his authority , that then it was as lawful for him , as for king astiages , to punish his or their disobedience . at which answer the king being astonied , looking upon the audacity of the child , considering his wisdom , calling to mind the exposing of cyrus , and conferring his daughters childs age , and his years together , suspected him to be cyrus : sent presently for harpagus ( for so was the counsellors name unto whom he had given him to be destroyed ) compelleth him to tell the truth ; the shepherd is likewise sent for , who declareth the means and manner how cyrus was saved : the king highly offended with harpagus , and fully resolved to depress cyrus , dissembleth his anger with the one , and taketh present order for the base education of the other . cyrus is sent from media into persia : and astiages not long after , carrying a watchful and revengeful mind ; and knowing that harpagus had but one child , and being once rebuked of harpagus , ( more boldly then wisely ) of drunkenness , sendeth for the infant and the father , unto whom he saith , thou toldest me ( of late ) i was drunken ; now to shew thee whether i be , or no , i have here an arrow in my hand , which if i do shoot so rightly , that i do hit thy son at the heart , thou mayest well think i am not drunk ; and if i miss his heart , then will i not be offended at thee for so saying of me : he shooteth the arrow , and striketh the child at the heart : and not content with this severe revenge , commandeth the father to sup with him , and compelleth him at supper to feed on the best and cheifest parts of his only and dearest son , baked in a pie. harpagus endureth the wrong for a while , and maketh astiages to continue his cruelty , consenteth to his marriage with his own sister , bringeth him by secret means , and his own leud demeanor , into the hatred of his subjects ; and when he saw that it was time to begin to work his revenge ; fearing that if he should send a letter to cyrus ( whom he meant to use for the instrument of his revenge ) by ordinary means , the same might be intercepted , and so both he and cyrus endangered ; taketh an hare , openeth his belly , within it encloseth a letter , and giveth the hare to a trusty messenger to carry unto cyrus , willing him to take off the hares skin ; and to the end the matter might be less suspected , he apparelleth the man like a hunter , giveth him nets in his hand , and other instruments belonging unto hunting : the letters contained , that cyrus should dispose the persians to revenge the wrongs that astiages had done unto him and to cyrus : the trust that astiages reposed in harpagus , and that being assured to be made cheif lievtenant of the median forces which should be sent against cyrus , he would presently revolt unto cyrus , who by that means might easily overthrow his grand-father : the plot was thus layed ; cyrus rebelled , astiages put harpagus in trust with all his strength ; he flyeth unto cyrus ; astiages is delivered into the hands of his enemies , and the empire of the medians is by this means translated unto the persians . amulius to rule alone , killed numiter , and made his daughter rhea one of the virgins vestals , that no man-child might proceed from her to revenge the wrong done unto her father , or recover the kingdom due unto her father , rhea living thus sequestred from the company of men , is gotten with child , it is not known whether by mortal man , or by the god mars . she bringing forth two twins , they are called romulus and rhemus , who being brought up ( as some say ) by a wolf , or ( as others ) by a common strumpet called lupa , as they grew in years , so they increased in vertues , valour , and credit , and in time wrought the revenge of their grand-fathers death , and drave amulius from his kingdom . cambyses , son to the afore-named cyrus dreamed that a messenger brought him word that his brother smerdis sitting in his royal seat , touched the heavens with his head ; by occasion of which dream , fearing that he might be deprived of his kingdom by his brother , more speedily then wisely , he commanded smerdis to be done to death : he is no sooner dead , but one smerdis rebelled against cambyses ; with whom cambyses riding to encounter , as he gat upon his horse , his sword fell out of his sheath , and ran him through the thigh , of which wound he dyed . gargoris rex curetum , begat a son upon his own daughter , and being ashamed of so foul a fact , purposed to cause the child to be murthered . first he willed him to be cast to wild beasts : the wild beasts contrary to their kind , nourish him . then he throweth him amongst hungry dogs , and such as he had caused many dayes to be kept of purpose from meat : the dogs likewise spare him . next he exposeth him unto certain hogs , unto which there was no manner of sustenance given in a long time : the hogs likewise do him no kind of harm . then he willeth him to be thrown into the ocean sea , whence he is cast upon the shore , and presently an hart giveth him suck . lastly having lived a long time amongst a number of harts , until he could run as fast as they , he was taken in nets by certain huntsmen , who presented him unto the king ; by whom being known , as well by the proportion of his body , as by certain marks given him as soon as he was born , he is acknowledged and accepted for his nephew , and in regard of so wondrous preservation from so many and different perils and dangers , is also declared only heir of his kingdom , and called atis. these examples although they may seem to be untrue , and incredible , yet because they are strange and wonderful , and reported by such authors whose writings deserve no small credit , they may right well serve to put us in mind , that whatsoever the eternal god hath decreed , it lies not in our power to prevent or alter his determination . astyages could command his daughter to marry with a mean man , he had power to will the fruit of her womb to be destroyed , he might entreat or enforce harpagus to procure the infants death ; but after that he ( moved with compassion ) spared the childe , and committed the same unto the custody and discretion of the shepherd : astyages authority , and harpagus commission expired , the shepherd pitied the poor infant , and it pleased the almighty ( who had resolutely determined his greatness and welfare ) to suffer him to live , to the utter ruine and overthrow of the grandfather . amulius , as a wicked usurper , intended to deprive rhea of her right , according to his purpose slew her father , and dedicated her to such a life , as there was smal hope that from her should succeed any off-spring to spoil and deprive him of his royal scepter : but god had fully resolved that out of rheas womb should proceed the scourge of her fathers iniquity , and the founder of the romans majesty , and accordingly of her came romulus and rhemus , who founded that worthy and famous city . cambyses , dismayed with a dream , and fearing that his brother would shorten his days , and usurp his crown , took the ordinary means that princes use to take in such occasions ; but he had no sooner killed one smerdis , but another arose and rose against him , who did put him besides his royal diadem . briefly , gargoris thought by adjudging the son which he begate upon his own daughter , somtimes to one , and somtimes to another kind of death , to have hidden his own shame , and to have debarred the poor infant from his right : but he that righteth all wrongs , and undertaketh the defence of the innocent , would not have it to be so , would not suffer wickedness to prevail , nor permit the guiltless blood to be destroyed . i may therefore infer by these examples , and by the rare fortune which our gracious queen elizabeth hath hitherto enjoyed , that it lieth not in the ambitious spaniard , nor in the proud prelate of rome , her mortal enemies , her sworn and professed adversaries , to shorten her days , but one day , or one minute : their wishes are on earth , but cannot ascend to heaven ; they may purpose , but not dispose , they have often desired , but could never prevail ; they have suborned many , but never found , nor shall find any that shall be able to accomplish their desire ; the axe may be layed to the root of the tree , but it shall not have power to fell it ; the lyon perhaps may go about to seek his prey , but he shall never find it ; the divel ( as a divel ) may provoke and procure his instruments to be ready to further his attempts , but gods angels attending on her person , having a care of her health , and a special charge of her safety , will not permit divellish ministers to have the least power that may be over her . the rule and government of women is rare ; and omnia rara sunt chara : their sex is weak , and the almighty hath promised to be the protector of the infirm and weak ; their capacity is not answerable to mans policy ; and the lord hath said , that his elect shall not be confounded with humane wisdom ; he hath said , and we may swear , that heaven and earth shall sooner perish , then his word shall fail . why then do the princes rage ? why then do the pope and the king of spain fret and fume against the lords anointed ? against his chsen vessel ? against his dear virgin ? why the cause is the lords , and he will try it , he will end and determine it . is it because she upholdeth and defendeth the spaniards afflicted and oppressed subjects ? why , therefore she was ordained , therefore the lord preserveth her . is it because she liveth in peace , and they in wars ? why , the almighty hath blessed the peace-makers , and hath vowed to be the protector and patron of as many as love peace . is it because her subjects rebel not against her , as theirs do ? why that is an express and manifest sign of their evil , and her good government . is it because she withstandeth their attempts and purposes ? why she medleth not with their doings , but with such as tend to her hinderance ; and those it is both lawful and honourable for her to cross and prevent . briefly , is it because the wisest princes and subjects of the world favour her more then them ? why , that is because their actions are not in any respect equal or comparable unto hers ; for they pretend one thing , and intend another ; her thoughts and pretensions do alwaies agree together : they would seem to love peace , and yet dwell continually in wars ; she seeketh peace and embraceth it : they combine themselves , and employ their strength and forces against christian religion , she useth her power to no mans detriment or destruction : briefly , they do or would usurp more then belongeth unto them , and she requireth no more then is her own . that such is her mind , desire , and purpose is most apparent to all the world , because when she might have had the soveraignty and universal government of flanders , she accepted it not ; when she might have excluded the spaniard out of the possession of his rich and wealthy indies , she deprived him not of them ; and when as her forces are sufficient to disturb his whole realms of portugal and spain , she employeth them not to his disturbance : but in magnis voluisse sat est : she hath assaulted the indies ; attempted the conquest of portugal , and assayed what her forces could do in spain : it cannot be denyed but that her majesty hath done as much , and perhaps more , then is said ; but not before she was provoked thereunto , neither with a mind so much to prejudice the spaniard , as to provide for her own safety ; for when sir francis drake , with such forces as he and his friends with a very slender help from her highness , had provided , happily spoiled part of the indies , and returned thence with no smal prey , if he had gone thitherward somwhat sooner then he did , better furnished then he was , & with a larger commission then he had , al which lay in her majesty to have granted him , undoubtedly either the season of the year , or the number of his ships or the largenes of his authority , would both have encouraged and also enabled him to have done those her highness enemies much more and greater despight then he did . but as wise men going about a great piece of work , and finding when they have begun the same , that their ability will not serve to accomplish it , sit down and study what ways to take , and how to put those ways in execution , for the full perfection of their enterprise : so her highness having so mighty an enemy as the spaniard , whose attempts and purposes it was necessary ( for her own security ) to cross and prevent . and finding that her treasure was not comparable to his wealth , especially seeing he attempted divers ways to annoy her , and purposed to weary her with length of time , and variety of expences , resolved with her self , that it could not be amiss to permit her loving subjects to adventure some part of their wealth , and a small portion of her own treasure , in●hope to bring from the indies much more then they carried thither : the which her resolution being put in practise , found the same event which was expected , and the sequel thereof sufficiently declared ; that a greater navy well furnished with sufficient men , and good store of victuals and munition , might then , and may yet , put her majesty in quiet possession of the richest and best part of the indies : but it sufficeth her highness to try the forces of those countries ; to acquaint her sea men and souldiers with the way thither ; to give them a taste of the indian wealth ; and to make her power known as well unto the inhabitants of those remote countries , as of other nearer regions of the world , who thought too basely of her strength , and carried too good a conceipt of her adversaries might and puissance ; and finally , to fetch from her mortal enemies own dominions some treasure wherewith to withstand the rancor and extremity of his malice . in which action her majesty fully and wisely imitated the example of the florentines , who fearing that ▪ pope iulius the second would war upon them for consenting unto that counsel which divers cardinals , with the consent and furtherance of the french king and other princes , had summoned against him ; and thinking it convenient to defray the charges of wars , moved in defence of church-men , with church goods ; seized upon so much of the clergies goods as they thought would suffice for the maintenance of those wars : even so her highness hearing that the spaniard had a long time prepared to invade her realm , and being well assured , that as soon as he could be well able he would send the same preparation towards england ; held it expedient and necessary to seek all means possible whereby she might happily be enabled to maintain either all , or part of the expences of those wars with his treasure ; and having learned of men of great experience what forces would suffice to effect her desire and purpose , thought it superfluous and needless to send thither greater strength then they ( not unadvisedly ) required ; and albeit neither her majesty nor the lords of her privy council were ignorant that the indians were far stronger then when they were first conquered ; and therefore that such a navy as was first sent thither could not work the like effect there ; yet both her grace and they thought it not meet to employ any more of her own , or of her merchants ships in that service , lest that the spanish fleet ( which was expected in england many years before it came ) coming upon her realm in the absence of sir francis drake , and his consorts , should not have found the same sufficiently provided to make such resistance as was needful : for as it sheweth courage in a prince to give the first on-set upon his enemies within his own dominions ; so it argueth want of discretion and wisdom to assault his adversaries with such force and power , as if the enemy in absence thereof invade his realm , there should not be found at home , an army sufficient to withstand his invasion . now as touching her majesties attempt made against portugal and spain ; the manner thereof is not unknown unto the world , the cause is notorious , and the success is not hidden nor secret : for mr anthony wingfields , and mr dr doylies books ; the one in english , the other in latine , set down the order , motive , and the event of that attempt , so truly , so fully , and so plainly , as i shall not need to say any thing thereof , especially having already touched his right at large , for whose cause , and at whose instance the voyage was undertaken : but because the said books make but a plain and true narration of the journey , and of the cause and success thereof , leaving the justification of the same cause unhandled , and you desire to see the same confirmed and strengthned by some examples declaring the equity thereof : i will in this point somwhat satisfie your desire and pleasure . presupposing therefore don antonion his title to the kingdom of portugal to be just and right ( as his own apology can , and doth testifie ) i think it will not be denyed , but that what help soever was , or shall be hereafter yeilded unto him for the recovery thereof , was , and will be both warrantable by law , and justifiable by many and infinite histories . the law be it of nature or of nations , warranteth any man whatsoever , vim vi repellere , to repel force by force , which is not tyed to this bare sence and meaning only ; that it shall be lawful for him to defend himself only against him that assaulteth his person , or endangereth his life , but it reacheth further , and giveth him leave to use any moderate violence , yea sometimes to kill him ( if he cannot otherwise retain his own ) that goeth about by main force to put him out of possession of his lands and inheritance , or to take away his goods from him . the same proceedeth further with us in england , and in france , and provideth that if a man be assaulted , and others stand by , and help him not , they are held for partakers of the violence that is offered unto him ; and if a man be robbed upon the high-way , and hue and cry be not made presently after the theeves , the town , village , or hamlet , which presently pursueth not the malefactor , shall answer whatsoever is taken from the party that is robbed . the reasons of this law are many . first it is expedient for the common-wealth to conserve the lives and goods of the subjects thereof ; then there should neither be meum nor tuum , if this law did not take place . next , the first and especial cause of assembling societies together , and of making and fortifying villages , towns , and cities , was a desire and care which men had to live together in safety , as well of their goods , as of their persons . lastly , nature detesteth unlawful violence , desireth the conservation of her creatures , tendreth their welfare , and hateth the procurers of her harm and detriment , and therefore provided princes that should minister justice unto all men indifferently , defend the innocent valiantly , maintain their subjects in peace continually , and duly inflict condigne punishment upon the breakers and perturbers of peace and tranquility . now because justice loseth her name and majesty unless a proportionable equity be observed in the administration and exercise thereof , as private mens security is regarded and tendred in justice , so the law must likewise have the indempnity , safety and commodity of superiors , magistrates , and princes in recommendation , otherwise they should be in far worse case then their own subjects are : for , the wrongs that are done unto them , are righted by their magistrates ; and therefore it standeth with good reason , that some provision be made , and some care had for the reformation of such injuries as are offered to the kings and princes . if a subject be thrust out of possession of his proper inheritance , the law provideth that he shall be presently restored thereunto . and if a king be wrongfully driven out of his kingdom , shall not he be allowed to seek a restitution thereof ? he shall , but how ? forsooth at his hands who hath deprived him ; but what if the usurper will not yeild to his petition ? he is then to implore the help of other princes , and they on his behalf are to pray and admonish the usurper to make restitution of all that he detaineth wrongfully ; whereunto i● he shall not hearken after due admonition given unto him , they may ( junctis viribus ) invade his realm , and by main force inforce him to restore whatsoever he with-holdeth unjustly . for this charge lay upon the emperours , as long as they were of sufficient force and authority to command and controll the kings of this world : but now that the imperial majesty is somewhat abated , and kings have freed and emancipated themselves from the emperours power and jurisdiction it remaineth as part of the charge of kings , to see that no violence be offered unto their colleagues , and especially unto their confederates . therefore it is usual amongst princes to enter into alliance together , with express conditions to take the enemies each one of the other for their own enemies , and not only to defend their own estates against all men whatsoever , but also to offend him , whatsoever he be that shall attempt any thing to their prejudice ; and there is nothing more common then to see princes oppressed to fly for aid unto the oppressors adversaries , and to receive help and succour from them . they therefore are highly commended which receive and harbour a distressed prince , and they contrarywise worthy of perpetual shame and infamy , which either refuse to receive such an one , or after his receipt offer him any manner of wrong or violence ; because as to adde affliction unto the afflicted is a point of great inhumanity ; so to comfort the comfortless is a work of singular justice and lenity . the commendation due to this kind of courtesie hath wrought so strange effects in the hearts of many princes , that some have received their professed enemies , others have fallen out with their dearest friends , rather then they would restore a poor prince being fled unto them for succour , when he was demanded at their hands ; some have refused great rewards which have been offered them for the restitution of such as lived in exile and banishment within their territories , others have entertained them with large yearly pensions , and presently aided them for the recovery of their kingdomes ; some have given them whole cities to dwell in , others have been so forward in releiving such as implored their help , that they have lost their own kingdoms for defending them . it is written in the histories of france , that charles the seventh having upon just occasion of offence and displeasure conceived against the dolphin of france ( who was his eldest son ) banished him out of his realm , and commanded that none of his subjects or friends should receive him : the duke of burgundy ( who was then vassal unto the french king , and mortal enemy unto the dolphin ) did not only receive him , but also gave him leave to chuse what castle , hold , or city of his soever he would to dwell in : and sent presently embassadours to his father to make his excuse for receiving him . piero mexias , in his book of the lives of the roman emperours , reporteth , that the emperour henry the third , when as peter king of hungary was driven out of his kingdom by his own subjects , who for his evil government had rebelled against him , did not only harbour and entertain him , but also restored him unto his kingdom , although the same peter not long before had favoured the duke of bohemia , who rebelled against the said emperour . the king of cochin , being required by the king of calicut not to harbour his enemies which were fled unto him for succour ; answered , that he could not expel them out of his cities , having received them upon his word ; with which answer the king of calicut being highly displeased , wrot him a letter full of great threats , whereat the king of cochin laughed , and willed the messenger to tell him , that he would not do that for fear of all his threats , which he vouchsafed not to do at his request ; whereupon the king of calicut suddenly prepared a great army invaded the king of cochins realm , drave him out of his kingdom , and enforced him to fly unto a certain island of his own which was then in the hands of certain portugals , by whom he not long after was again restored unto his kingdom . our chronicles report , that both edward the fourth , and richard the third , offered great rewards unto the duke of brittan to restore unto them henry , earl of richmond , who lived as a poor banished man within the dukedom , but no money could win him to yeild unto their desire . the same chronicles testifie , that the poor king of scots received henry the sixth , flying from the persecution of edward the fourth , and entertained him with a yearly pension , and aided him for the recovery of his kingdom . david distrusting the protection of god , slyeth unto achich , king of goth , who giveth him siglag to dwell in ; and ierob●am flying unto shishack , king of aegypt , was honourably received of him , and maintained there like a prince , until rehoboam was deprived for his cruelty , and he sent for out of egypt , and made king of israel . frederick , king of naples , being oppressed by his uncle the king of spain , used unto the french king , unto whom he made grievous complaints of the catholique king , because without any regard of the kindred and consanguinity that was betwixt them , he had endeavoured by all means possible to deprive him of the moity of his kingdom . lewis the french king received him with great honour and courtesie , made him duke of anjou , and gave him . ducates of yearly revenue . our chronicles and other histories are full of a number of the like examples , confirming the equity , and commending the clemency and gentleness of such princes as have yeilded competent relief to their neighbours , to their enemies , to their allies , and to meer strangers , being enforced to crave their aid and assistance . but hoping that these will suffice to satisfie and resolve you , i will forbear to enlarge this discourse with the supersluous and needless recital of others . it is commonly said that troubles come in post , and depart by leisure ; and who so seeketh unquietness shall easily find it , and therefore considering the displeasure that is done to the adversary of him that is received into another kings realm and protection , the danger which the receiver may incure , and the manifest wrongs which are sometimes done unto the receiver by the received , together with their most unkind and unnaturall ingratitude ; this kinde of charitie , is sometimes termed crueltie ; this pity , peril , this favour extream folly , and this compassion a passion not agreeable to reason and princely policy . some princes therefore weighting the perils that may follow the receiving of such guests , or the aiding of princes who were expelled or banished from their own dominions , would neither receive them , nor succour them , unless they were well rewarded for their labour ; to the end that such a reward might recompence the costs and charges which do necessarily depend upon the harbour and relief which is given unto them . alexis , sometimes emperour of greece , being deprived of his empire , could not obtain any manner of aid from the venetians , the marquess of montferrat , and the king of france , until he had faithfully promised to pay the venetians debts , to recompence with so much ready money the harms which the frenchmen had sustained by the emperour emanuel , and to bestow the earldom of candia upon the forenamed marquess . macrinus , having slain the emperour bassianus , enjoyed the empire ; and his son antoninus heliogabalus lived a long time in exile , until his mother messa , by great gifts and extraordinary liberality , won the soulders of macrinus , and his best captains and colonels , to acknowledg him for the true and indubitate heir of the empire ; and in regard thereof , and of the duty of the young child ( whom for his fathers sake they quickly affected ) to deprive macrinus of his usurped diadem , and imperial authority . other princes perhaps terrified with the perils that accompany and attend upon the harbouring of such distressed princes , when they have once received them , either restore them to their enemies , or detain them as lawful prisoners , or cause them to be secretly murthered . so did alarick , king of the goths , send king siagrius , who fled unto him for succour , back again unto clovis king of france , his mortal enemy . so did toleny cause pompey to be murthered , who fled unto him as unto his ancient and faithful friend , from the wrath and indignation of iulius caesar. so did peter king of castile murther rubaeus king of granado , for the greedy desire which he had of the infinite treasure which rubaeus brought into castile with him . so did ptolomy imprison antiochus , who trusting him rather then his brother seleucus ( whom he had many ways and times grievously offended ) fled unto him from the heavy displeasure and persecution of king eumenes . so briefly did henry the fifth king of england , detain iames afterward king of scotland , prisoner many years , who flying from the unnatural persecution of his uncle , who had deposed his father , and usurped the crown , was driven by tempest into england . these examples varying much from the former ; and these princes observing a quite contrary course unto that which the before-named kings observed , maketh this question very doubtful ; whether it be lawful and commendable in princes to receive and harbour another prince who flyeth unto him for succour : but if humanity deserveth always more commendations then cruelty ; if it be true that the poet saith . turpius ejicitur , quam non admittitur hospes . if princes were first ordained and instituted to yeild relief to as many as were distressed ; if god most commonly blessed them who yeilded such relief , and contrariwise punished those who exercised no kind of humanity towards them . briefly , if wiser princes have received them then have rejected them , this doubt is easily dissolved , and this difficulty quickly removed . now that humanity which is incident unto men , is to be preferred before cruelty , which is proper unto bruit beasts , is a thing so apparent to common sense , that i hold him for senseless that doubteth thereof ; and what is he who blameth him not for incivility , who having received his friend into his house , and being very well able to relieve him , excludeth him without any occasion of discontentment offered by him : or who is so ignorant , that knoweth not there is nothing more answerable unto the principal cause and motive of the first institution of kings , then it is to succour as many as have need of their help : and our chronicles do testifie , that god plagued the posterity of henry the fifth , for his extremity used unto the poor distressed prince of scotland ; and the french histories do declare , that god never prospered lewis sirnamed oultremer , king of france , because he had dealt discourteously and unkindly with the infant richard duke of normandy , whom he had received into his safe custody and protection : and to be short , the wisdom of those princes who have harboured their neighbours and allies , are commended beyond all measure by the writers who mention them ; whereas their folly is reprehended , and their cruelty blamed , who rejected those of whom i lately made mention , and all histories shall sooner perish , then their infamy be forgotten . but to reconcile the contrarieties of the precedent examples , and to clear the difficulty of this question , i think it not amiss to descend from the general argument to a particular supposition ; for so the controversie will soon be determined : suppose therefore ( for example sake ) that the kings of france and spain being in fast league of friendship together , there ariseth a variance betwixt the kings of france and navarra ; from this variance they fall to wars , of these wars follow the overthrow of the navarrois ; after that overthrow he flyeth unto the king of spain for refuge : may the spanish king in this case receive and harbour him ? to this demand it is not possible to make a good and an absolute answer , unless the cause of the wars betwixt france and navarra , and the kind of alliance betwixt france and spain , be well and sufficiently known ; for , the nature and quality of the one and the other , may make the receipt and entertainment of the navarrois lawful or unlawful : if the french king had just occasion to war against the navarrois , because he was wronged by him , or by some of his ; and the league betwixt spain and france bound the kings of both places not to receive one anothers enemies , but that the one should hold him for his foe , which was , or is adversary to the other . then doubtless except the king of france of his part had first committed some act contrary and repugnant unto the conditions of the alliance , whereby the same was broken and violated , the spaniard could not lawfully receive the navarrois : but contrarywise , if the aforenamed wars were unjust , and the league not so streight as alliance , which are both offensive and defensive are , then might the spaniard without breach of his duty harbour the navarrois , especially if the french king had before the receipt violated the conditions of the league ; for as bonds and obligations betwixt private men tye not the obligee to other things then are mentioned in the conditions ; so leagues betwixt princes , do not prohibite them to do any thing that is not expresly or by implication forbidden by the articles of those leagues . besides ( as the world is now adayes ) leagues are of no longer continuance then there is some profit or commodity arising or proceeding from them , and as soon as the breach of them may be certainly and assuredly profitable and advantagious unto the breaker , they are not so religiously observed as they have been in times past , but some colour or other is presently pretended to justifie their unlawful violation . you have heard what a strait league was concluded betwixt the french king and ferdinando king of spain touching the kingdom of naples , and also what occasion was taken to break the same , as soon as gonsalvo ( surnamed the great captain ) had the french general at an advantage . but i think i have not as yet acquainted you with the colour and pretence which was used to excuse the breach thereof ; the which , because it now cometh fitly to the purpose , i purpose to declare unto you . ferdinando and isabella king and queen of spain , being accused by the french king , that they had unlawfully broken the league of friendship which was straitly concluded betwixt spain and france against all enemies whatsoever , that should attempt any thing against the kingdom of naples , being equally divided ( as you have heard ) betwixt the two crowns , alledged for their excuse , that amongst other articles of their league and agreement this clause was inserted : that they should not be bound to any thing that might be prejudicial unto the see of rome ; and that therefore the pope having required them , as sovereign lord of that kingdom , to succour the distressed kingdom of naples , they could do no less , but yeilded unto his request , and with this cautele , contrary to their former promise made unto the french king , the said king and queen entred into confederacy and league against france , with the pope , with the venetians , and with the duke of milan , and the duke of ferara would not openly enter into this league , but cunningly , and with an italian devise and subtilty , he suffered his son to serve the duke of milan as his lieutenant general with men at armes . a few more examples like unto this will give some better light unto the obscurity and doubtfulness of this question , and therefore i will afford you some such examples . edward the third king of england espying a time of great advantage to invade scotland , because he might be the less blamed if he should take the same occasion , publikely protested , that he was not in league with the scot , because the league betwixt them was fully agreed and concluded upon in his minority , and while he being under age , had not the capacity to perceive the disadvantage and great harm that grew unto him by the same league . the scots and picts being in league with the ancient britanes , and spying a convenient time to molest them , whilest maximinianus the emperour was absent , invaded the realm , and pretended that they were not bound to the league concluded betwixt them and maximinianus if he were once out of the kingdom . the same people notwithstanding their league , invaded the brittanes another time , saying that the league was at an end by the death of placitus the roman lieutenant , who had concluded the same league . the brittans in the time of king arthur , entred into league with lothus king of the picts , and bound themselves to receive aludred a pict , for heir and successour unto king arthur , but when arthur was dead , ( contrary to the convenants of this league ) they made constantius , and not aludred their king , and being accused of the said picts , for breach of the said league , they answered , that the league betwixt lothus and arthur was fastened unto this condition , that as soon as the one or the other dyed , the subjects of neither of them should be tyed any longer thereunto , adding further , that it stood not with policy to admit a stranger to bear rule and government over them . the examples are infinite that might be alledged to this purpose , but these few may suffice to shew the proneness and ready good will of princes to falsifie their faith , and to colour the breach thereof with some reasonable shew and pretence , when they found it not commodious or convenient for them to hold every covenant and article of their agreements : now having seen by this that hath been said already , that leagues are lightly broken , it resteth for the better strengthening of my purpose , that i declare unto you by such examples as shall presently come unto my memory , what occasions one allie hath taken to be offended with another , and how upon such occasions offered , of great friends they have become mortal enemies . for hereby you shall see ( that since princes are most commonly led and ruled by examples , insomuch that they hold all things to be well done , which ( not being apparently unjust or dishonest ) are done by example ) that our queen notwithstanding the ancient continuance of the league that hath been between the crown of england , and the house of burgundy , of which the king of spain pretendeth himself to be lawful heir , may most lawfully fall from the same , and by many and infinite presidents justifie the receipt of the king of portugal , and the aid given unto him . i find many causes in such histories as i have read , which have moved princes who were conjoyned together in a very straight league of amity and friendship , to fall at variance , and either to war one upon another , or to associate themselves each one with the foes and adversaries of the other . iulius caesar although the romans were in league with the people which were anciently called lingones , yet he held them , yea and used them as enemies , because they aided the helvetians ( which are now called swizzers ) with corn and other provision . other princes have taken occasion of offence against their allies and confederates , because they have fallen to agreement with their common enemies and adversaries without their consent of privity . so was pope sextus the fourth highly displeased with ferdinando king of naples , because he not making him privy thereunto , had agreed all matters of variance and controversie betwixt himself , and laurence de medicis , and the city of florence . so did lewis the twelfth of france justly complain of pope iulius the second , because at what time france stood in most need of him , he compounded the differences betwixt the church and their common enemies ; and for this injury offered unto him , published bills and books of greivous complaints against him , saying that he was worthy to be deprived of his popedom . illescas in the life of pope leo the tenth , reporteth , that the venetians being in league with the king of spain against the french king , departed from their alliance with the spaniard , and allied themselves with the french king , for no other occasion but because prospero colona , one of the captains of the spanish army , did not presently give unto them bressia , which he had taken from the french king , and should ( as it seemed ) have been restored unto the venetians as soon as it was taken . sometimes it falleth out that many occasions meet at one time to move a prince to relinquish and leave the side and party of his confederate : many causes enforced pope leo the tenth to leave the french king , and to join with charls the fifth . first his unsatiable desire to recover parma and placentia . the pity he took of italy , to see what misery it endured under the french. thirdly , the good will he had to gratifie the emperor for the great love which he shewed at the diet holden at wormes , unto the see of rome . fourthly , his indignation and displeasure conceived against monsieur lotreth , governour of milan , because he did not only molest and trouble the poor millanois , with a thousand vexations and grievances , but also gave all the benefices , bishopricks , and other ecclesiastical livings , within the dukedom of milan , without the popes leave and licence ; and further , because he had had given commandment that no man should appear upon any citation sent from rome , nor should go thither to follow any suit or process begun or moved there . and lastly the remembrance of those injuries which were done by the king of france unto his predecessors , and especially unto peter and laurence de medicis , his father and his brother . here you see the pope ( whom the rest of italy most commonly followeth ) partly moved with a just hatred against the frenchmen ; and partly fearing their overgrowing power in italy ; to prevent the hateful increase of their greatness , leaveth them , and joyneth himself unto their enemies . now you shal see another pope , named clement the seventh , and with him also the venetians , finding that charls the fifth ( with whom leo the tenth allied himself against the french king ) yeildeth not , accordingly as he was bound , the investiture of the dukedom of milan , unto francis sforza , who promised to give him for the same six hundred thousand ducates , and to marry with whomsoever it should please him ; and also to hold the dukedom at his devotion ; and further , conjecturing by the on-set which he gave upon france , and by the great power and authority which he had even then in italy , that he went about to make himself lord of the most part of the world ; and seeing that francis the first , king of france , had lately won milan from the said emperour , they entred into league with the french king against charls the fifth , as secretly as they might possible : you have heard before how leo the tenth , taking the kindness shewed unto him by the emperour , at the diet of worms very kindly , was moved thereby to leave the french party , and to become one of the emperours faction . now you shall hear how pope paulus the third , having the cardinal farnesius for his embassadour with the said emperour , and finding that his majesty had proclaimed a diet to be held at wormes , touching the deciding of certain matters and controversies of religion , took it in so evil a part : that the emperour would intermeddle with the hearing of spiritual causes , the cognizance whereof belonged unto the pope ; that he commanded the said cardinal to depart from the emperors court without taking leave of his majesty , and to leave the cardinal marcello corvino in his place ; which was an indignity never offered unto any prince , unto whom either the embassadour or his majesty bear any love or affection . this evil conceit of the said paulus tertius towards the same emperour was encreased by three special causes . the first because the emperour to strengthen himself against the above named french king , had lately entred into league and alliance with henry the eighth , king of england , who was then fallen from that obedience which the see of rome looked for at his hands . the second because caesar had so quickly forgotten the wrong done unto his aunt , lately divorced from the same king. the third because the emperor would neither sell unto him the dukedom of milan , nor make his son pier lewis , duke of parma and placentia . i might proceed in the recital of many other examples like unto these , but from these you may sufficiently gather , that the wisest , both popes , emperors , and kings , that ever lived of late years , have made it a matter of small or no conscience to break their leagues for very small occasions , especially if they found that any king or emperour , by reason of their league , presuming to finde no resistance able to withstand his intent and purpose , went about to incroach upon other princes , and to make himself lord of the world : you may also perceive by the mutability and inconstancy of the princes of italy , and of their falling from france to spain , and again from spain to france ; how greatly they fear the greatness of the one or the other in italy , how ready they have been to supplant him that waxeth great amongst them ; and how careless , negligent and secure they are now , since they notwithstanding ( not as their predecessors always did before them ) the aspiring ambition of the spaniard . moreover these examples may teach you what opinion was conceived of charls the fifth ; what jealousie and suspition other princes had of him , and what an high and aspiring mind he carryed ; the which having left as an inheritance to his son , with a number of precepts forged in so dangerous and ambitious a conceipt ; no marvel though he do somewhat imitate his father . but great marvel it is why the princes of our age do not foresee and fear in him the same minde , the same desire , the same ambition , and the same purposes which were in his father . but the more careless other princes are herein , the more commendations our gracious soveraign deserveth , who for better then these thirty five years hath ( as i have said often , and cannot say too often ) mightily crossed his endeavours without the help of any other that ever would vouchsafe to joyn with her majestie in so honorable an action . neither may it be imputed to her highness as a fault , that she hath forgotten the ancient league which was betwixt the house of burgundie and her predecessors , but rather , as he amongst private men , is highly commended , who forsaketh his dearest friends in their unjust causes , and when they go about to oppress and overthrow their neighbours , so her gracious majestie is worthy of everlasting praise and fame , because it hath pleased her highness to prefer the justice and equitie of good causes , before the iniquity of any league or confederacie , besides , since that the league ( that was betwixt england and burgundy ) was ( as it may be gathered by the chronicles of both nations ) rather with the people subject unto the princes of burgundy , then with the princes themselves , her majestie continuing in amitie with the states and people of the united provinces , and being ready to do the like ( if the like occasion were offered ) with the other of the seventeen provinces , doth not any thing in the prejudice of the antiquitie of that league , but as her predecessors have done before her , ( as namely edward the third , and richard the second ) her majestie hath thought it meet and convenient to stand with the poor and afflicted people against the unkind and unnaturall crueltie and oppression of their soveraign . the which action being most commendable , and such as might be approved by infinite examples ; they do her highness great wrong , who , not considering the indignities , wrongs , and injuries done unto her by the late house of spaine , and not remembring the first occasion of displeasure between the crowns of england and spain , to have risen from spain , blame her majesty as the first breaker of that ancient league . these men , besides many other things which are already refuted , or remain to be fully answered hereafter in their several and fit places , more maliciously then wisely object unto her majesty , that about the year . her ships intercepted chests full of ryals of spain , amounting unto the sum and value of eight hundred thousand ducats , which were sent unto the duke of alva out of spain to pay his souldiers withal , the which wrong gave ( as they affirm ) the first or greatest occasion of breach of amity and friendship betwixt spain and england : for by the intercepting of this money the souldiers were disappointed of their pay , and the kings credit and authority was greatly impaired and weakened in the low countries . but those men neither consider that spain had long before this time offered great wrong unto england , nor remember that when the spaniard complained unto her majesty hereof , that it was wisely and sufficiently answered ; that her majesty understanding that the said money was sent to pay certain debts of the spanish kings , which he owed unto divers merchants of genova , who being well able to spare the same , and her highness having urgent occasion to use so much , thought she might be so bold ( as the spaniard had been ) to borrow the said money for a small time , paying them ( as he did ) some yearly consideration for it : which answer might well have contented the king of spain , since the said merchants at no time had any cause why they should not credit her highness as well as him : nor did they weigh the violent and extraordinary dealing of the duke of alva ; who as soon as he heard the news of the intercepting of the said money , commanded all our english merchants that were then in antwerp , or elsewhere in brabant and flanders , to be detained as prisoners , seized upon their goods and merchandizes , and willed that the english house should be kept by a guard of high-dutchmen , and presently wrote unto the king his master to detain all our merchants in spain ; and further , knowing that there were divers english ships in zeland , laden with cloth and other merchandize of great worth and value , he caused them likewise to be stayed , and neither they , nor our merchants in brabant , flanders , zeland or spain , were dismissed before the king of spain was fully satisfied , which might easily be done ; the very cloth it self which was transported out of england into those countries , being almost worth the sum that was pretended ( god knoweth how truly ) to be taken away from the sp●niard : for although we should grant that this money was wrongfully taken and detained by her majesty ; yet the order which the duke of alva took for the recovery thereof , was not to be justified : he ought first to have acquainted his master with the taking thereof ; then an embassadour should have been sent from him into england to demand restitution thereof : and lastly , if her grace had denied the restoring of the same , or not sufficiently satisfied the taking of it , the course which was taken had not been amiss : but here the cart went before the horse , and judgment was given before the cause was heard . now because our merchants lived quietly in the low countries , as well before as after the taking of this money , because they enjoyed their priviledges as largely as ever they did ; because we had daily traffique with spain , and the kings embassadours remained then and many years after in england ; ( all which are arguments and probable conjectures , that there was peace betwixt us and spain ) the intercepting of this money will still seem unlawful , unless it be shewed that the spaniard hath given her majesty some just occasion of discontentment before the time of taking thereof . truly it cannot be denied that our merchants had traffique ( as it is said ) in spain , and elsewhere under the spanish dominions ; but not for any love to our prince or nation , but in regard of the great benefit that they brought unto the king and to his countries , which could not well stand or at the least wise ( as late experience hath shewed ) flourished as they did without them : witness the misery of antwerp at this present ; the poverty of burges , and the calamity of many other towns , both in brabant , and in flanders , which as long as they were haunted and frequented by englishmen , yeilded to few towns and cities of christendom for wealth and prosperity . witness again middleboroug , vlushing , amsterdam and other towns in holland and zeland , which before the departure of our englishmen from those towns which are now under the king of spain , and before their traffique in holland and zeland , had not the tenth part of the wealth or resort of merchants thither , which they have at this present ; in so much that many towns in these two provinces are of late years made larger , yea twice as big as they were wont to be . witness lastly , the great wealth , power and strength which the states of the united provinces are grown unto since they have cast off the yoke of spanish tyrannical government , entred into strait league with our most gratious queens majesty , and hath had traffique with her loving subjects ; for which the small aid which they have had from us ( small indeed in comparison of their great charges ) and with the yearly revenues which they gather by the resort of merchants thither ; it is seen of late that they are become so mighty , as that for provision of wars , for strength by sea , for munition , for all kind of furniture for wars , both by sea and land , and especially by sea , they may almost compare with the mightiest prince in the world . have they not of late years boarded the spaniard ? did they not when he sent his invincible army into england , stand us in great stead ? have they not won many towns which were lost and betrayed in the time of the late earl of leicesters being there , when they had far greater help and countenance by us then they have had of late ? briefly , have they not , and do they not carry themselves so of late years , that it may not only grieve the spaniard , but also all the princes of christendom , that he hath given them so just and good occasion to know and to use their own strength . for , if the chiefest towns of france , which are grown to such an humor and liking of encantonizing themselves , as it hath been thought meet to publish many reasons in print to shew the great inconveniences and difficulties which they should incurre and find in so doing ; if i say , these towns should enter into consideration of the wealth and prosperity of the said states and their subjects , and after due examination of their happiness , follow their examples ; and so in time cast off the yoke , servitude , and obedience , which time out of mind they have owed , and most dutifully shewed unto their kings ; would it not be a very ill president , a dangerous imitation , and a most pernicious example ? should not other princes have just cause to suspect and fear the like change and alteration in their kingdomes ? and were it not greatly to be doubted and feared , that other subjects would be as ready , as forward , as desirous as they of liberty , of alteration , and of a new kind of government ? nay , was there not a time , when almost at one time all the subjects of europe , not seeing so much as they may now see , jumped so well in one desire to free themselves from their subjection unto kings and princes , as that all kings and princes were enforced to joyn together in strength and in good will to suppress them ? the danger therefore of this inconvenience only , being well and wisely considered , all the princes of europe have great occasion to be offended with the spaniard , who by his unjust severity hath in some manner endangered all their states and royal principalities . but hereof more conveniently hereafter in another place . now again to my purpose . the subjects of the united provinces travell dayly into spain , they carry thither and fetch thence many commodities , they only abstain from carrying and bringing of things necessary and profitable for the maintenance of wars . may any man , considering the premises , and seeing how they and the spaniards fight dayly one against another at home , and within their own countries , say truly that there is no war betwixt them ? no verily , it is not the entercourse of merchants , nor the residence of leaguers and embassadours that alwayes proveth peace betwixt princes : the one is permitted and entertained for commodities sake , and for the benefit of the subjects on both parts , yea , for the better maintenance of the wars : and the other is used and practised for his great advantage , whose embassadour can carry himself most wisely and most cunningly . for embassadours are ( as phil. de comines said very well ) but honourable espies , and therefore it is usual to let them remain and reside in princes courts , not only after the rupture and breach of peace , but also sometimes when they are at mortal wars , that they may be mediators of peace . send therefore saith de comines , embassadours unto thine enemies , even when thou art at most deadly feud with them : for , though thy charges in sending be great , and thy adversaries be wary and circumspect in foreseeing they shall do nothing to their prejudice ; yet if those whom thou sendest be wise , they cannot chuse but learn somthing that may be very beneficial unto them , and countervail their expences , the reading of histories hath taught me , that embassadours are sent from one prince to another even in the hottest times of their wars , sometimes to demand a convenient place of parley . so caesar sent unto his enemy ariovistus to require him to appoint some convenient place where they might meet and confer of matters concerning the profit of himself , and of ariovistus ; sometimes to require and offer conditions of peace . so divito was sent embassadour unto caesar to desire peace at his hands : sometimes to spie and sound the affections of subjects . so hannibal when he was coming into italy , sent certain embassadours unto the french king , being then subject unto the romans , to enquire of their affections , and to see how they might be disposed and perswaded o suffer him to pass the alpes quietly , and to behold where he might pass them with least danger . but i shall have occasion to handle this matter more largely hereafter . and therefore from it again to my purpose . the taking of the fore-mentioned money is the matter that is most urged , and therefore must be more sufficiently answered . this is the sore that gauleth , the wound that grieveth , the corro●ive that groweth . to this therefore i will adde another plaister . it shall not suffice that the money intercepted was taken and esteemed not to be the king of spains , but to belong unto certain merchants of genoa ; that allegation shall not go for sufficient and lawful payment ; but it shall be added , yea and proved ( for an embassadour was sent by her majesty into spain of purpose ) that her highness complained unto the king of spain of the great wrong that was done by the duke of alva unto her majesty and unto her subjects upon an unjust occasion of displeasure taken against her grace and them for that money ; which if the king ( although it was certain it appertained unto those merchants ) would needs have it , it was offered unto him by the said embassadour , that it should be restored , so that her highness subjects might enjoy their ancient liberties and priviledges within the spanish dominions , and also a restitution might be made by the duke of alva for all that was wrongfully detained from them : and the same embassadour added further , that it was never her majesties mind to offend the catholick king , nor to provoke him to wrath and anger , whose friendship the knew might be a great help and honour unto her . what might her majesty have said more lovingly ? or what better satisfaction could the king of spain demand ? was he displeased because her majesty gave no better audience unto the duke of alva his secretary , who was sent to admonish her majesty not to meddle with any matter belonging to his master ? why , his cross and rash dealing deserved no favour at her hands , and made his masters subjects fare far worse then otherwise they should have done in england . for her highness hearing that the duke had made stay of her merchants , and of their goods , to be even with him , commanded that all the merchants strangers that then lived in england , and were subjects to the king of spain , should likewise be arrested , and their goods attached ; and strait commandment was given unto our merchants , that they should forbear to traffique into any place subject unto the spanish dominion , until the kings pleasure was fully known what should become of our merchants . here you see that the unordinary and unkind proceeding of the duke of alva , was occasion of greater unkindness then should have proceeded of so small a matter : for , if he had forborn to arrest our merchants , and to attach their goods , until his masters pleasure had been known , his kings embassadours had had better audience , and his subjects had been free from inconveniences and harms , as they suffered by his default . for after he had rashly and unadvisedly layed hands upon our merchants and their merchandizes , her grace could do no less then she did , especially since the lawes of her realm have provided , that her subjects being restrained , in the like manner shall have recourse unto her highness , as unto her chief justice , and there demand , that the subjects of a forraign prince who hath offered wrong or violence unto them and their goods , be presently attached in england , until our merchants and their goods be released and set at liberty by that prince : so the blame in this case must lye upon the duke of alva , who when this occasion of rupture and variance was growing betwixt our queen and his king , should have wisely dissembled the same , and quickly have extinguished the flames of the displeasure and discontentment that was likely to burn betwixt them . for a servant and counsellor may offend as well in being too forward , as in being too ●low in his masters business , as i shall have occasion to shew more at large hereafter ; the which when i shall handle , will give light unto this matter , and fully and throughly cleer the same . now to the proof that the king of spain did before the intercepting of this money , give her majesty just occasion to ●eize upon the same , and to detain it , although it had been much more then it was , for her own use and benefit . it is since the taking of this money some four and twenty years agoe , and therefore if it may be proved that long before that time the spaniard hath dealt more like an enemy then a friend with her majesty ; i think it will follow that she might justly have done him , even then , and before then , far greater despight then ever she did . when the late french king suffered the duke of alencon , his brother to take upon him the title of the duke of brabant , and the defence of those countries , he sent an embassadour into spain to excuse his brothers going thither , and to signifie unto the spanish king that all that was there done was done without his counsel and privity ; the spanish king was highly displeased with this message , and answered the embassadour , that he had rather have the french king a profess'd enemy , then a dissembling friend ; and not satisfied with the indignity of this disdainful answer , he sent presently after him another embassadour into france , to tell the king thereof ; that the spaniards were not so foolish and so unwise , as not to see and perceive , that whatsoever the duke of alencon did , was done by permission , counsel , consent , and furtherance of the king his brother . out of this answer , and this embassage , i gather thus much : that it is better for a prince to have an open enemy , then a deceitful friend : and to prove the spaniard to have been always such a friend unto the state of england , i use these demon●trations . first , it is not unknown ( as i have said before ) all the treasons and conspiracies which have been attempted , intended and practised against her majesty , ever since her first coming to the crown , have had their beginning or their comfort , their counsel or their furtherance , their countenance , or their invention from spain ; witness ( to omit others of lesser moment , and yet of most dangerous consequence ) the treasons of the late duke of norfolk , since whose death it is better then twenty years , and more then forty since he first began to be a traytor . is it not more then twenty one years ago that robert rudolphy , a florentine merchant ( who had lived many years in england ) departed out of england , for fear that the duke being committed to prison , should reveal the practises and means which he had used by the solicitation of the king of spain , and of the pope , to draw the duke unto those treasons which he afterwards intended , and had executed , had he not been happily discovered ? did not the same redolphy go from hence to rome ? and there communicated with the pope how the duke was apprehended , and thereby their plot and device broken and prevented ? was he not sent from rome into spain , there to make the same relation , and to consult with the spanish king what means might be used for the liberty of the said duke , and if that might not be happily wrought and effected , for some other kind of of annoyance to be done to england ? was it not publiquly noised , and certainly beleeved , that the duke of alva should have joined with the said duke , and have done us more wo then i may boldly speak of , and my heart can even without extream grief to relate or remember ? witness again the most unnatural practises of the late queen of scots ; unnatural , because she was a queen as her majesty was , because she was her neer kinswoman , and her vassal beholding unto her highness for her life , and for the life of her own only child , which unto good and loving parents is always more dear then their own life . lived not this unthankful , ungracious , and unfortunate queen , more then twenty years prisoner in england ? and which of all those years lived her majesty free from some treason or other ? but hereof in another place . now let it suffice that it is apparent to all the world that she had secret messengers , secret help and counsel from spain , as well before as after her imprisonment , to animate , encourage , and set her forward in all her mischievous endeavours and purposes against our gracious sovereign , and her realms . is not then the spaniard a deceitful friend unto england ? is he not then , by his own confession , more to be feared , and more to be disliked then an open enemy ? or are not we so wise as the spaniard , to see and perceive such deceitful proceedings ? and seeing them shall it not not be lawful for us to think of him as he thought of the king of france ? and to deal so with spain , as he dealt and dealeth with france ? such justice as a magistrate useth unto others , such must he expect himself , saith the emperour iustinian : he that seeketh dayly to increase his own power , purchaseth to himself envy and batred ; so said sabellicus , the prince that desireth cities that are far off , cannot but covet those which are near at hand ; so said leo aretinus ; and it is hard and difficult to beware of such friends which secretly play the part of enemies ; so said dionifius hallicarnesus . if therefore the king of spain hath nourished civil dissention in france ; if he hath been so ready to maintain the rebels thereof against their king , that rather then the realm should be without troubles , he hath relieved and succoured the very protestants of france , and the heads of their faction against their sovereign , and other their professed enemies : and if he hath done all this to the end the french king might not be able to encroach upon him in italy , flanders , or any other of his dominions : why may not our queen , who as a woman is fearful , and timerous , and , as a prince ought to be , careful and provident for the safety of her realm , and of her subjects , relieve the states of the united provinces , being her ancient friends and allies , to the end that he spaniard being busied in those parts , may have no time , leisure , or commodity , to work any manner of open or secret prejudice unto her realm , and her subjects ? dinothus a true historiographer of the civil wars in flanders , reporteth , that when the king of spains embassador said unto the late french king , that it was neither seemly , nor convenient for his majesty to receive the states who were rebels unto his master ; the french king answered him , that he neither received nor harboured them as rebels unto his master but as men wrongfully oppressed ; and that christian princes have always used to grant and give help and succour unto the oppressed : and further that the states had assured him , that they had oftentimes sent many supplications unto their king , therein submiting themselves unto his mercy , and humbly beseeching his majesty to remit their offences , and to receive them into his favour ; yea , and when they might have any commodity , they delivered themselves such supplication unto the kings own hands , but could never have any reasonable answer from him . and that therefore it was lawful for them to appeal from him that denyed them justice ; and to seek aid against him , where they might hope to find the same . if then the king of france , a prince of contrary religion unto the states ; a prince of as neer alliance , and of later affinity , unto the spanish king , then our queen is ; a prince that in his own realm could never endure protestants , because he thought it very dangerous to suffer two religions in one kingdom , held it the part of a christian prince to succour the oppressed , and to be their protector , unto whom justice was openly denyed : why should it be a fault imputed unto our queen , that she releeveth her oppressed neighbours , since she doth it not in malice towards the spaniards , but in mercy towards the afflicted ; not so much to offend him , as to defend them , not to enlarge her dominions , but to preserve her realms and subjects ; for how can she think that the spaniard desireth not her kingdoms , who sheweth many and manifest signs that he affecteth the rule and empire of all the world ? why should she not envy and hate him who seeketh to encrease his power , to the end he may be the better able to annoy her ? and how can she be too wary , too circumspect , too wathful over such a friend ( if he will needs be taken as a friend ) who watcheth and snatcheth , every little and great , secret , and coulourable occasion , to play her the part of a deadly and a mortal enemy ? shall she take him for a friend , that seeketh to murther her person , to estrange her subjects , to destroy her realms ? the first , confirmed by the treasons before mentioned : the second proved by the pernitious and detestable book published by dr allen , wherein he exhorteth , teacheth , and licenseth her subjects to rebel against her , and had for his labour a cardinalship , procured by the spaniard : the last lately verified , and manifested by the hostile attempt and violence of his invincible navy , gathered together in seven years space , compounded of all nations , and reported to have conquered before it came to the place where it meant to conquer ; and yet by our might , and the almighties assistance , happily and speedily conquered . it is truly written , or wisely fained , that hercules ( a man exceeding common mens stature ; a man blessed with more then ordinary good fortune ; a man of rare vertues , and of admirable force and strength ) went up and down the world walking with a mighty club in his hand , and wandring from place to place , only to subdue and chastise tyrants ; and this true history , or wise fiction , tendeth to no other purpose , is reported for no other cause , but to signifie that oppression is hateful , and oppressors hated ; that affliction craveth compassion , and afflicted persons are worthy of mercy ; and that to subvert the one is laudable , and to succour the other is lawful : then if ( as cornelius tacitus saith ) other men direct their counsels to things that they think may and will be profitable unto them ; but princes are and must be of another condition , because all their actions must tend to the affectation and purchasing of fame and renown ; the prince that succoureth the oppressed , and seeketh to supplant the oppressor , worketh a deed of charity , an action of piety , a work of commendation ; and in working thereof , bendeth his counsels , and directeth his actions unto the attaining of true honour and everlasting fame : then ( if as polibus saith ) he that hath not compassion of other mens harms , must not hope that any man shall have pity of his miseries ; princes , because there is quaedam rerum vic●ssitudo , and fortune was never at all times favourable , although they be in the highest degree of felicity , must not presume too much on their own good fortune , nor condemn those that are in miseries , lest that if they chance to fall , no man will vouchsafe to help them up again : then if ( as thucidides saith ) he is not only a tyrant that enforceth his subjects to live in bondage and servitude , but he also that may withstand another mans violence , and do not withstand the same : princes which see their neighbours violently oppressed , and as idle lookers on yeild them no manner of reliefe and succour when they may conveniently help them , and in danger to be esteemed and reputed tyrants ; then if ( as zenophon saith ) it be not lawful to break faith with him that falcifieth his word and promise ; princes that withhold not their helping hands from the oppressed , because they have been and are in league with the oppressor , who hath violated his faith unto them , and unto others , are not to be condemned of wrong and iniquity ; then if ( as iosephus saith ) patience and long suffering of an injury maketh the wrong-doer most commonly ashamed of his actions ; the prince that cannot be intreated to leave off his wrong doing may well be ashamed thereof ; then if ( as bartholomeus facius saith ) women-kind , the weaker and more fearful it is , the readier it is to beleive any credible report , her majesty is not to be blamed for crediting the just complaints of the oppressed states , unto which the late king of france did ( as you have heard ) give open ear , and would ( as it is credibly reported ) have vouchsafed sufficient relief , had he not been letted by domestical dissentions and wars , nourished and maintained of purpose by the spaniard because he should not be able to yeild them relief and succor . then though it belong unto private men to conserve and retain their own , and unto princes to contend and strive for other mens goods ( as ambitious minds do affirm and desire ) yet must they remember , that the desire of rule passeth all other affections ; yet must they not forget that some things resembling vertues are scant commendable , but rather hateful and odious ; as too too great and obstinate severity , and a mind nothing flexible or relenting , at the sight , at the remembrance of another mans misery : then though princes be of power to begin wars , and to oppress their subjects , yet ought they to consider that it is not always expedient to do all that a man may or can do , that a wise man must first try all other means , then use the tryal of armes ; that as it is commendable to be valiant against the enemy , so it is praise-worthy to use clemency and gentleness towards them that are meek and penitent , that they which offend by force , and not of purpose , by constraint and not of free-will , and use armes for their liberty , and not o● malice , deserve pardon , and not hard dealing , favour and not cruelty , life , and liberty , and not death and servitude ; then to be short , if every one of these reasons shall not be available unto the queen of england , and the oppressed flemmings , yet let all avail her and them ; so shall she and they be justified , and the spainiard condemned ; so shall their and her actions be approved , and his doings be reprehended ; so shall no man have just occasion to envie their and her prosperity , and all princes good cause to fear and suspect his over-growing authority ; so briefly shall it appear , that the spaniards unkind dealing deserveth no kindness of her majesty , and that although she hath hitherto spared him , yet she hath no occasion to favour ●im . and now i will make it appear , that not withstanding his many kingdomes and great power , it lay in her power long sithence to have overthrown him . for if it had pleased her highness to have sent greater strength in flanders then she did , and of late years to have aided the united provinces with huger armies then she ever sent thither , those countries which are now partly in h●s possession , and partly freed from his bondage , had all before this time rejected him for their lord , and not any of them ever returned to his subjection . but the fear which she had of him and his power at home , the supplies which she sent into france , and the upholding of her friends in scotland , together with the repressing of her rebels in ireland , never gave her leave to bend her whole forces against him in the low countries . true , and that is one of the principal reasons why he hath by all means possible laboured to sow discord , and to maintain factions in all and every one of the countries , thereby disabling them to send out any forces sufficient to annoy him , and diverting her from using the uttermost of her power , to his prejudice ; and yet , to conclude this point , considering the weakness of these his neighbours , by reason of their domestical divisions , and her graces whole strength , because her realm is not divided , it cannot be denied that she hath far better ab●lity then any other christian prince to weaken his power , and to abate his pride ; and truly he that shall well look into his state , such as it is , shall find that it is far different from that which it is supposed to be : for , although he be lord and king of many dominions and kingdomes , although the indies , in some mens opinions , furn●sh him with abundance of treasure , yet in truth neither is his power greatly to be feared , not his wealth far exceeding her majesties and other princes substance . for first , touching his strength , some of his countries are not so populous as france and england ; others that have great store of people , have men of such a mould , and such conditions , that they are unfit and unapt for the wars ; and spain it self from whence his best souldiers come , sendeth forth so many garrisons into the indies , to naples , to milan , to flanders , and to burgundy , that he can hardly , upon an occasion of great and most urgent extremity , bring ten thousand spaniards together : and although the benefit of the camaradoes doth greatly help them , their long and late experience maketh them most expert and cunning ; their military discipline containeth them in a very good order , and their extraordinary rewards and stipends maketh them both serviceable and very adventerous ; yet neither can so small a number perform any matter o● great worth , neither was it ever seen , since the first wars of the low-countries until this day , that being inferiour but by a few , nay being equal unto our men in number , they departed with the honour of the field , neither can it be truly said , that our men being no choice men , but such as our country can spare , and hath least need of , having had no long time of experience , nor fighting for the liberty of their own country , or the right of their prince ( which two things adde and put courage even in men scant having any great stomack at all ) did ever refuse to meet the best trained and long experienced spaniards in the field , and meeting them in equal places , and in like number , they most commonly have driven them to the worst , or made their party good enough with them ; and although the spaniards for these few years ( few i term them because they exceed not the memory of man ) have had the name of great souldiers , yet if we consider with what people they have encountred , and by what policies they have prevailed , they have not received the tenth part of that honour and renown which they seem to challenge of just and due desert ; for the people with whom they have contended in all this time , have been the unexperienced flemmings , the careless germans , the unwarlike italians , and the fierce and quickly fainting french-men . the first sort by long practise are grown equal , and nothing inferior unto them ; the second of late have holpe them to most of their victories ; the third by their own writers are termed infamia militiae ; and the fourth was in iulius caesars time , and are still , in the beginning of a conflict more then men , in the end thereof less then women ; neither may i so much derogate from the italians , or from the frenchmen , but that i must of necessity grant , that many of the captains who have done the spanish king greatest service , have been italians ; and the unprofitable journies which charles the fifth made divers times into france , with full intention and assured hope to conquer the same ; and also the late dishonours received by the prince of parma and other his lieutenants sent into the same realm , with a purpose and resolution to do much more then was effected , do argue that the french-men yeild not greatly unto them in valour or in discipline . then if he cannot make an army of many natural spaniards , and they when they are strongest , be it in number or experience , are easily to be matched , and many times over-matched by men of less experience , practise and exercise then they , why shall his natural strength be feared , which cannot be great , unless he will disfurnish his garisons , which were to overthrow himself , and to lose his best and richest countries ? or why should a prince fear his mercenary souldiers , or hirelings ? who fight no longer then they have money , and when they are ready to go to the battel , either abandon their master for want of pay , or fly to the enemy in hope of reward ; or when they are in the conflict , behave themselves cowardly , faintly , and so indifferently , that if they might be assured of their lives , they would hardly strike one stroke . this is briefly his power . now to his wealth . it cannot be denied that his revenues far exceed the revenues of any christian prince whatsoever . it must likewise be granted , that the indies yeild him yearly great store and abundance of treasure ; and it is supposed that his credit with merchants is able at any time to supply his wants , if he should chance to stand in need : but his states being most of them gotten ( as you have heard ) by conquest ; or distracted ( as you see ) by division ; they must needs ( as all such states do ) put him to so great charges , as the comings in will hardly serve to de●ray his expences . the treasure that cometh from the indies , sometimes part of it perisheth by the sea , part is intercepted by us , and all that is brought home , doth not suffice to maintain his wars . his credit is not in any measure answerable to the conceit and opinion that is had of it . for first , it hath been published in french discourses , printed many years since ; that he oweth more money to the merchants of genoa alone , then ever he shall be able to pay ; and i can shew , whensoever it shall please you to require the fight thereof , a letter written better then sixteen years ago unto him by his secretary escovedo , and intercepted by the states , wherein he signifieth unto him , that his credit would not serve , ( the which don iohn of austria affirmeth by another letter unto his catholique majesty ) to take up any more money upon the bourse at antwerp , because the merchants would first be paid that which then was owing them , before they would lend any more ; and don iohn de austria , addeth in his letter , that had not escovedo his credit ( by reason that the merchants held him for a man of great wealth , and of great care to maintain his credit ) been of greater worth upon the bourse , then the kings , their necessities had not been supplyed ; and therefore in the end of his letter , he beseecheth his majesty to have an especial care of the payment of those small sums which were then taken up , lest that escovedo his credit failing . for want of due payment , they might fail of their purpose when they should have the like occasion to borrow at another time . besides , his father , by reason of the great charges which his continual wars put him unto , when he dyed , left him greatly in debt ; and he himself ever since his fathers death , hath been at exceeding great charges , either by building castles and citadels , or by making houses of pleasure , and monastries , or by maintaining continual wars , or by keeping many garrisons , or by buying and building ships to withstand our navy , or by paying part of his fathers debts , or by entertaining our fugitives , or by upholding the rebels of france : now as private men being left in debt by their parents , and living always at great charges , cannot not possibly be rich and wealthy : so princes being not only charged with their fathers debts , but also overcharged with ordinary and extraordinary expenses , cannot have great store of wealth in their treasure-houses ; and alphonsus duke of ferrara ( as paulus iovius reporteth in his life ) held opinion , that the prince was not worthy the name of a prince , and was always likely to be contemned and wronged , who had not in his treasure great store of ready money laid up against he should have need thereof . but , to the end that all which i have said touching this last point , may carry the more likelyhood of truth and probability , i take it not to be amiss to let you understand the proportion of some princes expences , in their wars ; in their buildings , and in other occasions , by which you may conjecture what the spanish king hath expended of late years voluntarily and necessarily , beyond his usual and ordinary charges . the bishop and town of colen , in their wars against charls duke of burgundy , spent every month an hundred thousand crowns ; as philip de comines avoucheth . the florentines in their wars against the king of france , undertaken by the commandment of pope leo the tenth , spent eight hundred thousand ducates , in the taking of the dukedom of urbin ; in their wars against caesar , six hundred thousand ; and in other occasions depending upon the wars against france , after the said pope leo his death , three hundred thousand ducates ; and the same pope spent in the said wars against the duke of urbin , eight hundred thousand ducates ; as guiccidine reporteth . clement the seventh spent in the wars against tuscany , for the restoring of his family , ten hundred thousands crowns ; as paul iovius reporteth . paulus tertius consumed in fifteen years , in needless wars , above twenty millions of gold ; as illescas in his life affirmeth . the duke of alva for the building of the castle of antwerp , exacted of the citizens thereof , four hundred thousand florins ; as dinothus testifieth . cosmus de medicis , being first a private man , and then duke of florence , spent in private and publique buildings , better then forty millions of crowns , and ten millions in gifts and rewards ; as paulus iovius averreth . edward the third , king of england , spent in an idle journey into france , nine hundred thousand pounds ; as thomas of walsingham reporteth . the frenchmen in the time of richard the second , king of england , spent a thousand marks every day from easter until michlemas , in maintaining but thirty seven gallies , and eight other ships ; as the same authour affirmeth . henry the third spent in a journey which his brother richard made into germany , when he was chosen emperour , above seven hundred thousand pounds ; as mathew paris saith in his chronicles . but to come more neer to our purpose : the king of spain offered unto don iohn duke of austria , three hundred thousand crowns every moneth , to maintain his wars in the low countties , as dinothus setteth down in his history . the same king above sixteen years ago , had spent better then fifty millions of crowns in his wars of flanders ; as marco antonio arrayo testifieth . and the states of the said countries gave unto the duke of alencon , yearly , four and twenty tuns of gold to maintain their wars both by land and sea , against the king of spain ; as david chaytraeus reporteth . now , if mean states in small and short wars ; if petty princes in private and publique buildings ; if the french king in the maintenance of a few ships , but for a few moneths ; if our kings in idle journeys ; if the duke of alva in building one castle ; if the state of the low countries in their wars ; and if the king of spain himself so many years ago , spent so much as is before mentioned ; what have his citadels , his castles , his monasteries , his journeys , his provisions by sea , his ships , and his wars , not in one place , but in many , not against one prince , but against divers , not for short time , but of long continuance cost him ? and as these wonderful expences are arguments that he had much ; so they be witnesses that he now wanteth : and as his long and continual wars in flanders do shew that he is malicious , prone to revenge , and desireous to recover his own ; so they prove that his might , his puissance , and his power , is not so great as it is taken to be . for , he that withal his strength cannot master one poor nation ; that in many years cannot recover his own patrimony ; shall any man take him to be able to bring to pass all that he attempteth ? shall we deem him sufficient to subdue others countries ? common sence and reason teacheth us , that he which is not able to do little things , is far unable to bring to pass matters of great weight . titus livius divideth men into three sorts ; some are so wise that they counsel themselves and others ; others be not wise enough to advise themselves , and yet to conceive and follow such advice as is given them : and the third sort can neither take nor give good counsel : so some princes are able to help themselves and others ; others can defend themselves , but not assist their friends ; and there is a third kind that can neither defend their own states nor others . i know not in which of these three sorts to place the king of spain : the last sort too base for him ; the second not high enough ; and the first in truth scant fit for him ; for he that cannot help himself , how may we judg him sufficient to succour others ? and yet we see that there are no wars where he hath not somewhat to do , where he sendeth not some helps , either of men or money , or of both ; which argueth that he loveth to be always doing , although he do nothing worthy his labour , always troublesome , although his troubles avail him little or nothing ; always desirous to embrace many things , although he holdeth not safe any thing . but of princes i had rather deliver unto you other mens judgments then mine own opinion . you have heard what the spanish kingdoms are , and by that which hath been said you may easily conjecture that his principal force and strength cometh from spain and italy , countries as far different in conditions and qualities , as they are distant in place and scituation : of the force of these two countries you shall therefore hear what a learned writer , and what i ( who am not worthy to write ) hath set down for his resolute opinion . i have told you long since , that guicciardine termeth the footmen of italy , infamia della militia ; and now to the same purpose ( because it falleth out very fit for my purpose ) i may not forbear to tell you , that the same authour in his ninth book of the same history , useth of the infantry of italy , these words following ; all princes that can be served with high dutchmen , spaniards or swizzers , refuse the service of italian footmen , because they are neither acquainted with the customs and orders of other nations , nor accustomed to continue long in the field . the same writer considering that some kingdoms naturally are better able to defend themselves then offend their enemies ; delivereth for his opinion , that the spanish king is far better able to defend his kingdom from any invasion to be made by the king of france , then to offend or annoy the said king ; by which two judgments i may boldly conjecture , and prove my conjecture by nicholaus machiavelli , ( who hath written a whole chapter upon this argument ) that not only the spanish king , but also any other prince whatsoever , being driven ( when he hath occasion to offend or invade an enemy ) to use forrain power , and mercenary souldiers , is not to be esteemed a strong and mighty prince : and that such is the state and condition of the king of spain , is manifestly proved by the places before alledged out of guicciardine . for , if his italians ( the principal forces of an army always consisting of footmen ) be not fit for that service ; and his spaniards are better able to maintain his realm at home , then to molest his enemies abroad ; who can justly esteem him strong , whose chiefest strength dependeth wholy upon these two nations ? and now to leave the italians , as men in this respect not worthy to be had in any great reckoning , and to proceed more largely in the discovery and declaration of the spanish valour . true it is that ( as i have said before ) continual use and daily experience in martial affairs , have made them of late years very famous : it is also most certain and manifest , that they are very patient , and able to endure labour , hunger and thirst ; light of body , sparing in their diet , and therefore satisfied and maintained with a little ; wary and politique , and therefore cunning in using and inventing new stratagems ; briefly , so desireous of wars , that unless they have a forrain enemy , they will easily fall to variance and civil discord at home : but if you call to remembrance how they come to that fame , which now they have attained ; if you consider that they are ( as titus livius testifieth ) of an unquiet and contentious disposition , and always affecting change and alteration ; if you call to mind that ( as paulus iovius reporteth ) they have minds evermore thirsting for rule and government ; whereunto if they once attain , they bend their whole force and thoughts unto the purchasing of further and higher authority ; lastly , if you weigh and remember , that ( as piero mexias , a spanish historiographer saith ) they cannot endure to be governed by a stranger ; you must needs think that the before mentioned vertues may be either obscured or hindred by these later vices : for let them meet with a nation not so timerous as those with whom they had to deal of late ; let them follow their natural disposition , and so fall at variance amongst themselves ; let them still cover and affect authority , and so when they should jointly help one another against their enemies , proudly disdain to be ruled by their own leaders , as they have done of late years : lastly , let them contemn a stranger , as they did the late duke of parma , or not agree with strangers , as they did in flanders ; what fruit may be expected of their service ? or what profit can proceed of their valour ? it is imputed unto the germans for a great fault , that when they are ready to join with their enemies in battel , they oftentimes refuse to strike a stroke before they have their due and monethly pays ; and for this one fault princes make no great account of them ; and yet the spaniards , who are subject to this fault as well as they , are commended for their loyalty and obedience ; in so much that some men write , that they were never discontent for want of their pay : but if you read either the indian history , or the writers of their late wars in flanders , you shall find that they have oftentimes revolted for lack of their pay ; yea they have banded against their captains , and their best souldiers have resisted the commandment of their generals . this i could prove by many examples , but one notable example shall suffice for those many . at what time it was agreed betwixt the king of spain , and the states of the low countries , that all spaniards shall depart thence ; it was thought convenient and necessary by don iohn de austria , who was the general for the king in flanders , to appoint some principal and chief captains to have the leading and conducting of them into italy ; whereupon don iohn gave express commandment unto the kings secretary escovedo , to assemble the counsel of war in the town of antwerp , and there to consult and deliberate what man was meetest for that purpose . this councel assembled , made special choise of don alonso de vargas , who willingly accepted the charge ; but iulian romero , a man of great worth , and no small experience , openly re●u●ed to be commanded by don alonso , alledging for the only reason of his disobedience , that it would be a great dishonour for him to go into italy under such a leader ; because that he being master of the camp , don alonso had been his souldier ; and de vergas as boldly protested , that since he had been thought worthy by the counsel to govern , he would not be governed nor guided by iulian romero . the councel acquainted don iohn with this contention ; he fearing to discontent either romero or vergas , and doubting that if they should be discontented , some great inconvenience might follow thereon ; commanded the councel to chuse a third man , which was the county of mansfield ; whereat don alonso so stormed , that he complained of don iohn de austria , a danderas displagad , with banners displayed , as the same don iohn termeth it in his letters to the king of spain ; yea it seemed that he was so displeased therewith , and so resolute to signifie his grief and discontentment unto the king , that don iohn de austria in his letter unto the king is fain to intreat his majesty that if don alons● , moved with the same passion which possessed him when he chid hand-smooth with him , should so much forget himself as to write , alganalibertag , some unbeseeming speech unto his majesty , como la ha hecho a mi , as he hath done ( ●aith he ) unto me , it might please his majesty not only to dissemble , but also to comfort , favour , and promise him some high reward , assuring his majesty , that whatsoever recompence his grace should bestow upon him , he would take the same as bestowed upon himself ; yea further , beseeching his majesty to let don alonso understand what he had written in his behalf , and that his commendations hath not a little availed him ; to the end ( saith he ) salga de la opinion que ya concedido , he may conceive no more so evil an opinion of me as he hath done . was not this , think you , a point of great disobedience in a base souldier , as don alonso had been ? was it not a bold part of a souldier to rail at his general unto his face ? was it not a fault severely punishable , to refuse to march under a leader chosen by consent of an whole councel at war ? was not that general in an evil case , who was constrained to flatter so mean a souldier ? or can that king be thought to have obedient and loyal souldiers , who must of necessity be inforced , not only not to punish , but also to pardon , and not to tolerate alone , but also to recompence a rebellious and insolent captain , for fear of some inconvenience that might follow of his discontentment or punishment ? but this was not all , and don alonso alone shewed not himself discontented ; sancho de avila , the colonel mudragon , the captain monteselega , the colonel verdugo , the castellan francisco , hermandes de avila , and many other of the most especial captains of that time , were likewise so displeased , and uttered their discontentments in such manner , as that don iohn was compelled ( as he testifieth in the same letter ) to pacifie them , not only by granting them their whole pays out of wars which they had in wars , but also by promising them that they should have the like charges and offices in the dukedom of milan , as they had in flanders . now whereas the wisest , best , and most serviceable captains shew manifest signs of undutiful carriage , and intolerable arrogancy ; may the meaner souldiers be justly blamed if they fall into the like offence ? or can that nation be worthily commended for loyal and obedient souldiers , whose chief officers do so highly forget and neglect their duty ? especially in a matter of such weight and importance as the departure of the spaniards out of flanders was at that time unto the king ; but this kind of disobedience is not usual ; and whereas there be good masters , there most commonly be likewise good servants ; so the spanish king being better furnished with notable captains then any other prince in christendom , he must likewise have sufficient and good souldiers ; and because it hath been said , that not the number and multitude but the goodness and valour of souldiers maketh their kings victorious , it must needs follow as a necessary consequent , that the king of spain , whose captains pass the captains of all other princes , both in number and experience , cannot be without good souldiers , and therefore is strong enough to encounter with any adversary whatsoever : to this argument it is easily answered ; that although the valour of souldiers is better to be regarded then the number , yet that prince who hath valiant souldiers , not being able to bring into the field a proportionable and equal number unto his enemies , especially such enemies as rather excel then yeild unto his subjects in valour and chivalry may undoubtedly be held and reputed a prince of no great strength and pui●sance . if then you remember ( as you cannot forget ) that the christian adversaries with whom the king of spain hath any great contention ; are , the king of france , and the queen of england , ( the subjects of either of which princes are neither inferiour unto the spaniards in number or in valour ) you cannot chuse but perceive and see , that the king is not of might and power sufficient to contend at once with both these princes . this was well known unto his father , who ( as it hath been said before ) so carried himself in all his life time , that when he had england for his enemy , france was his friend ; and when he fell at variance with france , he presently procured the friendship and alliance of england ; besides there is nothing more usual then to make conjectures of things to come by things that are past , and to measure the present forces of princes by their own or their predecessors strength and power at other times ; for although a kingdom be at sometimes more populous then at others ; yet because man in reason hath a better regard of that which is commonly and dayly seen , then of that which happeneth very seldom ; he cannot greatly be deceived that measureth a new raigning princes might and power , by his own and his predecessors former puissance : but before i enter into the due consideration hereof , it shall not be amiss to let you understand whence it cometh to pass that the spaniards are lately become so famous as they are : you know that in this our corrupt age , as men are friended , so they are favoured , that they who are highest in authority , are most commonly as high in praise , as they are in preheminence ; that all men covet to win favour with the mighty ; that no man can so securely , as perhaps boldly , derogate the least jot that may be , from their credit and reputation , who in common opinion are held praise worthy . common same is by law a certain kind of proof ; and our common proverb saith ; that it may be an untruth which two or three report ; but that can hardly be untrue which all or most men affirm to be certain and manifest ; yea such is the force of common same , that whensoever it proceedeth first from grave and honest personages , it carrieth great credit , and he shall hardly be credited that shall venture to gainsay or control the same . since therefore divers authors of great antiquity , of marvellous gravity , of singular learning , and rare wisdom , have attributed in their speeches , in their conferences , in their writings , more praises , and far greater commendations unto spain , then unto any other country ; many for fear to be reputed unwise , if they should not subscribe to their opinion ; some to follow the new received custome of open and intolerable flattery ; and others for affection ( which easily deceiveth very wise men ) have of late years either thought it a duty , or a degree and step to preferment , to concur in opinion , both openly and privately , with as many as have dedicated their studies , and devoted themselves and their uttermost endeavours , to the setting forth , maintenance , and augmentation of spain , and of the spanish kings honour and reputation ; thence it cometh to pass , that divers learned men in their writing , striving to yeild more praises to spain then it deserveth ; make mention of such commodities to be as yet in spain , which many years before our great grand-fathers time were never seen nor found therein . so doth iohannes vasoeus , in his preface of his history of spain say , that there was sometimes so great abundance of gold and silver mines in one province of spain called anciently boetica , as that divers forain nations , being drawn thither with an unsatiable desire and covetousness thereof , did not only lade their ships with gold and silver , but also made anchors for their ships of silver . the same authour addeth further , that when the carthaginians came first into spain , they found in many houses great barrels and hogsheads made of pure silver ; and in some stables the mangers for their horses of silver : in so much that the carthaginians being enriched only with the wealth of spain , were made able therewith alone to subdue the sicilians , libians , and romans ; for they found their silver in such great quantity , that one man called bebelo , gave daily unto hannibal , there thousand crowns : the same authour proceeding in one and the same manner of commendation , affirmeth our of iustin , that spain may compare for fertility of soil , with france , affrica and italy , for that these countries never help spain , but spain oftentimes holpe them with corn , and all other kind of victuals . the same authour hyperbolishing still in one manner , calleth spain the most warlike nation of the world ; the teacher of hannibal to war , the nurse of souldiers , and the province which knew not her self , nor her strength , before she was overcome ; and that she troubled the romans more then any other nation of the whole world . the same authour always continuing one course , preferreth spain for antiquity of true religion , and for faithful obedience to her soveraign kings and governours , before all other nations , attributing the first foundation of their faith and profession of christ , unto paul the apostle , and iames the son of zebedeus , and extolling their loyalty , because they have not only been always true unto their own kings , but also to forraign princes and leaders ; as hannibal , pompey , iuba king of numidia , sertorius , a notable roman rebel , reposed greater trust and confidence in spaniards then in their own nations : lastly , the same authour striving to exceed all others in flattery , equalleth spain for learned men and women , with the most learned nations of europe . and sebastianus foxius in his book de institutione historiae , with a spanish brag , speaking by way of a dialogue , more arrogantly then wisely of himself ; giveth such praises unto himself for eloquence , as t●lly the father and founder of eloquence , would or did ever challenge ; and yet tullies verse ( o fortunatam natam me consule romam , argueth that he was somewhat proud and arrogant . now to avoid the just reprehension of hatred or malice , i will forbear to confute their assertions at large ; and briefly , impugn them , not by mine own , but by other mens testimonies , who shall not be inferiour but equal to vasoeus for learning and sidelity : munster therefore shall tell you , that spain now yeildeth no golden or silver mines , but that all the mines it hath are of lead and tin ; which may perhaps in time turn into gold and silver , if we may beleeve raymundus lullius , and other alchimists of his opinion , which if it should chance at any time as many historiographers as write of england , would tell you that england should not then go behind spain for gold and silver . the same authour shall likewise tell you , how likely it is that spain should excel affrica , france and italy , in fertility of soil , since ( as he saith ) spain lieth barren , waste and desolate in many places ; and late experience sheweth , that denmark , holland and england , have many times supplied spains wants of corn and other victuals : how warlike a nation spain hath been , let not only terapha , a spanish chronocler , and better witness for spain then vasoeus a flemming ; but also reason and daily experience testifie , both which telling us ( as you shall hereafter hear ) that spain hath been conquered by more sundry nations then any other nation in the world do by necessary inference conclude , that spain yeildeth unto all those nations in prowess and chivalty ; and all historians of former times , and of this present age , will undoubtedly controll as many as shall presume to affirm , that france and england troubled not rome much more then spain did , before they could be conquered , for where was caesar in greater danger then in england ? where was there a prince that durst challenge him to a single combat but in england ? and what hold had he of his conquest after he had conquered england ? no better then vasoeus might have of a wet eel by the tail . but to proceed to the confutation of the rest ; terapha in some manner agreeth with vasoeus touching the antiquity of religion ; for he saith , that during the raign of claudius the emperour , iames the apostle travelled over all spain , and not long after paul came to narbona : but how many won iames to profess the gospel , by travelling over all spain ? forsooth but poor nine disciples , as ter●pha reporteth ; a small number for so great a travel , or for vasoeus to boast and brag of , much less for him to pre●et spain in this respect before all other nations ; for i know not why for antiquity of religion , england should yeild unto spain ; because the same iosephus which buried the body of christ , not alone , as paul and iames came into spain , but with great company arrived into england , and not he alone , but divers of his society , converted not poor nine , but infinite many , and not to profess christ jesus , but to be baptized : and if a spaniard may carry equal credit with a flemming ( which a spaniard will rather die then not do ) our little english island professed christ long before spain . for dr. illescas in his ponti●ical history reporteth , that pope elutherius sent fugacius , and damianus into england to baptize king lucius and all his houshold : and england was the first province in all the world , in common opinion of all other nations , that received and professed christian religion ; and if spain may brag of their isidorus archbishop of sivil , or of eludius , archbishop of toledo , which purged their country of the heresie of the monopoliss ; why may not our island boast of augustinus militus , and that iohn which pope gregory the first sent into england , not to remove errors as their bishops did , but to confirm our countrimen in that christian religion and profession which they had received and entertained almost five hundred years before their coming . neither may it be justified that spain ( as vasoeus saith ) after it had once entertained the doctrine of christ , never fell from the same ; for illescas , in the life of pope pelagius the second , affirmeth , that in the . year of christs incarnation , recaredus , king of the goths , and of spain , was the first king that expelled the arrian heresie out of his kingdom and expresly commanded all his subjects to receive and profess christian religion : whereby it appeareth that spain lived from the time of st. iames and st. pauls being there , until recaredus his raign , which is better then four hundred years , in manifest and manifold heresies ; a crime which cannot be proved to have been in england , or in many other nations , after they had once submitted themselves to the doctrine of christ and his disciples . lastly , if spain will still continue to brag and say , that their king ferdinand was entituled by alexander the sixth , by the name of the catholique king , they may leave to boast thereof , when they shall hear that henry the eighth our king , not much after the same time , was surnamed by leo the tenth , pope of rome , defender of the catholique faith ; and that the switzers for their service done unto the same pope leo the tenth , received of him the title of helpers and protectors of the ecclesiastical liberty ; a title in no respect inferiour unto that of spain : and lastly , that clouis king of france , above nine hundred years before their ferdinando the fifth was honoured with the title of the most christian king : a title as for antiquity , so for worthiness better then the other , because the french kings , for the worthiness and multitude of their deserts towards the see of rome , are called prim●geniti ecclesiae , the eldest sons of the church of rome : now from their faith towards god , to their fidelity towards their princes , a matter sufficiently handled , and therefore needless , and not requiring any other confutation , then the advantage that may be taken of vasoeus his own words ; for if they have been faithful unto forrainers and strange princes , and have submited their necks unto many several nations , it argueth inconstancy , fellow-mate to levity , which is either a mother or a guid unto disloyalty ; because light heads are quickly displeased , and discontented minds give easie entertainment unto rebellious and treasonable cogitations . to conclude then this point with their learning , let me oppose a spaniard unto a flemming ; a man better acquainted with the vertues and vices of his own country then a stranger , a man who giveth his testimony of vasoeus , and of the cause of his writing of the spanish history : iohn vasoeus a elemming , seeing the negligence of the spaniards , and how careless they were to commit to perpetual memory the worthy exploits and actions of their own nation , began of late years to set forth a small chronicle : why then the spaniards are negligent , they are careless of their own commendation ; so thought vasoeus , or else he had not written their history ; so saith sebastianus foxius , the man whom i bring to confute vasoeus ; the man who by attributing ( as you have heard ) more unto himself then any modest man ( unless it were a bragging spaniard ) would do , giveth me occasion to think that he will not derogate or detract any thing from the praises due unto his own country : this man therefore in his before mentioned book speaketh thus of the learning of spain : our country men ( saith he ) both in old time and in this age having continually lived in forrain or domestical wars , never gave their minds greatly unto study ; for the rewards of learning in our country are very few , and they proper unto a few paltry pettyfoggers ; and our wits being high and lofty , could never brook the pains that learning requireth , but either we disdaining all kind of study , give our selves presently to the purchase of honours and riches , or else following our studies for a small while , quickly give them over , as though we had attained to the full and absolute perfe●tion of learning , so that very few or none are found amongst us , who may compare for learning with the italians , or have shewed the ripeness and sharp maturity of their wits in any kind of any kind of study . you have heard two contrary opinions touching the spaniards learning ; i leave it to your discretion to follow and beleeve which of them you please ; and withal to consider by the way what manner of ecclesiastical discipline and government we should have , if the spanish ignorant and unlearned clergy might , as they have a long time both desired and endeavoured , prescribe laws and orders unto all the churches of christendom . the favourable assertions in the behalf of spain being thus briefly refelled , it remaineth now to make a conjectural estimate of the spanish present forces , by an historical declaration of the power thereof in times past ; and because it were over tedious to trouble you with the recital of such forces as spain hath imployed many hundred years ago , in her own defence , or in disturbance of her forrain enemies abroad , i will restrain my self unto such a time as is within the memory of man , and especially unto the raigne of charls the fifth ; for ( as i take it ) spain was never , for this many hundred years , so strong , as when the said charles was both king thereof and emperor . and albeit piero mexias , in the life of gratianus the emperor attributeth so much unto spaniards , as that he more boldly then truly affirmeth ; that the emperor flourished more under spaniards , then under any other nation whatsoever ; and alledgeth for proof of his assertion , the flourishing estate thereof , under the before named charles the fifth . yet i think that the empire being added unto spain , rather beautified spain , then that spain being conjoyned with the empire , did any thing at all illustrate the majesty of the empire ; because as little stars give no light or beauty unto the moon , but receive both from the moon ; so a lesser dignity being joyned to a greater , addeth no reputation thereunto , but is greatly honoured and beautified by the conjunction thereof , neither redoundeth it much ( in my simple opinion ) unto the honour of spain , or of the empire , that charles the fifth was emperor . spain is not greatly honoured thereby , because charles the fifth was a flemming , and no spaniard ; and spain came unto him ( as i have said ) by marriage with the heire of the kingdoms of arragon and castile ; and the empire was rather disgraced then honoured by the said charles , because he being born in gaunt , was not onely a vassal , and natural-born subject unto the king of france , but also unto the see of rome , for all the dominions , lands and seigniories which he had in possession , saving those which he held of france and the empire . but charles the fifth , such an emperor as he was ( and undoubtedly he was a very mighty , wise and politick prince ) never brought into the field against any of his enemies whatsoever , so great forces , and so mighty an army , as might worthily be called invincible ( by which name the proud and bragging spaniards baptized their late army against england ) this emperor being ( as you may conjecture and perceive by that which hath been already said ) both ambitious and warlick , had in his life time many wars with divers princes , but none more notable , famous , and worthy of perpetual memory , th●n his wars in france , italy , and germany : for the wars which he had against the turk are not properly to be termed his , because his forces alone were not imployed therein , but the aid and help of the best and most part of christendom . his forces in germany were not above horsemen , and footmen , as lewis guicciardine testifieth in his commentaries : and although he used in these wars all his wit and policy to increase his own power , and to weaken and diminish the strength of the protestants ; performing the one by drawing into league with himself , and unto his aid , the pope , and other princes of his own religion : and effecting the other ( as sleidan writeth ) by great cunning , and policy used in distracting many princes concurring in opinion touching matters of religion with the protestants , from their side and faction ; yet the protestants army , consisting of horsemen , and footmen , was far greater then his in number , and had undoubtedly gotten the day against him when they joyned battel together , had not divers of their confederates left and abandoned them before the battel was fought ; or had not the duke of saxony committed a gross error in joyning battel with him . his armies brought into france were many , but none greater then at laundresy and marcelles : in the first he was aided by our king ; and in the second , by most of the princes of italy , and other his confederates , insomuch that the king of france , who had been first overthrown by him in italy , was constrained to implore the help of the turk against him : for when he came to marselles he had ( as dr. illescas reporteth in the life of paulus tertius ) in his army about almains , spaniards , and ten or twelve thousand italians ; the almains ga●hered within the dominion of the empire , the spaniards within his own realm of spain , and the italians not onely in the kingdom of naples , and the dukedom of milan , but also in the dutchy of savoy , and in other parts of italy , at laundresey , reckoning therein the forces which he had out of england , his whole army came not to above ( as the said guicciardine affirmeth . ) these were the greatest strengths that ever he gathered together ; and these are not so great , but that our queen , without the help of any other allie or confederate , hath oftentimes brought far greater forces into the field , as both our histories , and the french and scotish chronicles do witness . and mr. de la noüe , his opinion before mentioned , sheweth , that the french king of himself is very well able to raise a far greater army , then any of these were , against any of his enemies . i shall not therefore need ( as i might conveniently do in this place ) confer the forces of england or of france with the strength of this emperor , who had never gotten the happy victory , which he obtained against franci● the first , king of france , had not the italian captains , whom the french king put in trust , deceived him by taking pay for many more souldiers then they had in their bands ; ( a fault too much used in our modern wars ) had not the switzers , when there was most need of them , departed to their own homes ; had not the french king given himself too carelesly to pleasures , which caused his forces to decrease and diminish daily ; or had not the said king very unadvisedly attempted in the cold winter to besiege pavia : for the marquess of pescara , understanding that the king of france , being counselled thereunto by captain bonnevet , was gone to besiege pavia , said unto his souldiers ; we that were no better then men already conquered , are now become conquerors ; for our enemy , being therein ill advised , leaveth us in lody , and goeth to fight with the almains at pavia ; where the french-men will not onely lose that fury , with which many times they work wonders , but also will spend their chiefest forces in a long and tedious siege of a town , not easie to be taken , and in fighting with a very valiant and most obstinate nation ; and in the mean while we shall receive fresh supplies out of germany ; and without all doubt , if the war continue long , as it is likely to do , we cannot but hope for a most happy and victorious end thereof . now if this emperor , in these wars , ( the worst of which was far more just , then the best which the king of spain hath lately undertaken ) could with the help and furtherance of all his allies and confederates make no greater forces , then are before mentioned ; nor with his forces should ever have had so good success as he had , if his adversaries had been so wise and wary as they might have been : why shall his son king philip be thought able to bring more men into the field , then were in those armies , or worthy of so good fortune as his father had , since his strength is in no respect comparable unto his , and his actions and his enterprises have not the like colour and shew of wisdom , or of justice , as the emperor had ? that the father excelled the son in strength , all men will confess , saving those wich carry a partial and prejudicate opinion of the present greatness of spain : for albeit the son hath lately added the kingdom of portugal unto those realms and dominions which his father possessed and left unto him ; although the empire hath continued for these many years , and is likely to ●emain still in the house of austria , and his very neer kinsmen ; in regard of whose affinity and kindred he may boldly rest in as great hope and assured confidence of the aid and assistance of the empire , as he might if himself were emperor : yet having so governed in flanders , that by reason of the long and continual civil wars , those countries cannot yeeld him such aid of men and ●oney , as they did unto his father , who in all h●s wars , ( as lewis guicciardin● in the second book of his commentaries affirmeth ) had greater help both of men and money from them alone , th●n from all the rest of his dominions ; he hath greatly impaired his strength , and made it far inferiour unto his fathers , or unto that same which he himself was like to make before , or at the first beginning of his civil wars . for to omit that he can now hardly make such strength as the duke of alva , or don iohn de austria have had in their armies in flanders , whereof the first had at one time horse , and foot , and the other as many footmen , and horsemen more ; the decrease and diminution of his strength doth manifestly appear in this , that the low-countries are now reduced unto that poverty , and to such a penury of men , that he cannot possibly fetch any reasonable great number thence to imploy them in forreign services , but he is fain to bring in strangers to defend his towns against the united provinces . iacobus meyerus in the sixth book of his chronicles of flanders , reporteth that philip king of flanders in the year having wars against the french king , had men in his army : and adrianus barbadus , in the chronicles of the dukes of brabant , recordeth , that the bishop of utritch is able , upon any urgent occasion , to arm men. the first of these reports sheweth what the force of flanders hath been ; and the second giveth me occasion to conjectu●e and think , that the strength of the united provinces cannot but be great , since a bishop of one town could readily and conveniently arm so many men. it is written that the chiefest cause of displeasure and contention betwixt philip , sirnamed the fair , king of france , and pope boniface the eighth , was , because the said philip would not , at the request and intreaty of the pope , restore guido earl of flanders unto his liberty , that he might accompany and assist the christians in their wars in the holy land , where the said guido's predecessors had done better service then any other prince of christendom ; and the pope held an opinion , that guido's presence would avail the christians much more then the society of all the other princes . what a loss then hath the king of spain by the low countries poverty , as well of money as of men , since the same countries were of late years more populous , far richer , and better inhabited then they were in times past . it is a worlds wonder to see the riches , the beauty , the pride , and the jolity of those citi●s before the late c●vil wars ; and it will make any mans heart bleed ( as we say ) within his body , to behold the poverty , desolation , ruine and calamity of them at this present . neither is the weakness of flanders so prejudicial or hurtfull unto the spaniards , as the obstinate continuance of the united provinc●s in their disobedience against him . for , considering the extremity of his malice against england , it must needs be very grievous unto him , that there is so fast a league of friendship betwixt us and them ; and he cannot but be sorry in heart as often as he remembreth what aid they yeelded us against his invincible navy , wh●reby the same was more easily subdued and overthrown : but if he should look considerately upon their strength by sea , and the multitude of their mariners and sea-fa●ing m●n , whereof he hath more need then of any other people whatsoever , 〈◊〉 cannot but utterly despair to attain unto his desires , or to satisfie his revengefull minde , so long as those p●ovinces shall continue in amity with us . it will seem inc●edible that i have heard reported of the multitude of the natural inhabitants in such a country , where most part of their martial men are imployed in forreign garrisons , and the people remaining at home are scant fit to make soulders ; for that every man that hath an aff●ction and liking to be trained up in armes , desireth to be sent into some such place where he may have the use of armes ; it is an ancient custom amongst princes , if one hath an occasion to passe with an army through anothers country , to take pledges and hostages that he shall passe without any kinde of annoyance : and if caution be thought necessary when a multitude goeth but through a forreign dominion , how can a prince be too watchfull , provident , and circumspect over an infinite number of forreigners residing within the limits of his kingdom , where although they be not armed , yet they may arm themselves at any time ? although they be dispersed , yet they may congregate and unite themselves together at their pleasure : although they want guides and governours to direct them in any malicious enterprise ; yet if any army of their own nation should attempt any manner of hostility against the prince within whose dominion they live ▪ they may watch and wait for some good opportunity to joyne with their countrymen , and so endanger his estate that harboureth them : and sometimes strangers of a few , grow to so great a multitude in other princes dominions , that they become both terrible and dangerous unto the countrey which they inhabit . there was a time when certain wicked rebels cruelly murthered charles earl of flanders ; of which some were according to their desert severely punished , and others were ( both they and their poste●ity ) banished out of all parts of the earldome , and also out of all the dominions of the king of france ; insomuch that all men and nations hating them for their wickedness , they wandered up and down the wide world , and could not finde any place that would receive and harbour them ; until that edward king of england vouchsafed them a simple dwelling place in a little island of ireland , called gherma , where in a few years they so multiplied and encreased , that in the year . they presumed to wage war against the said king edward ; but being happily subdued by him , the greatest part of them were slain , and the residue which escaped became sea-rovers , and spared not to pill and poll any nation whatsoever , th●t chanced to fall into their hands . this example may warn all princes to take heed of strangers , and especially of such as have been traytors unto their own princes ; and whosoever considereth well every circumstance thereof , and of many others like unto it , may boldly presume to say , that the prince , whose country is replenished with strangers , and especially with such as have b●en traytors unto their own princes , hath great occasion to live in great doubt of his own security , and of his subjects safety . but i speake not this against such strangers as are fled into england , or any other country for their conscience sake , to avoid the tyranny of the spaniards . i know that god ordained cities of refuge , whereunto it was lawful for ●nnocents and men wrongfully oppressed , to fly for safety ; and yet even over such strangers it cannot be amiss to have a watchful eye , as well to cherish t●em , if living well , and under law , they be wronged by the natural subjects of his country where they live , against the course of law , as to foresee , that neither all , nor part of them be induced by the natural or professed enemies of the state in which they are harboured , to attempt any open hostility , or secret treason against him that vouchsafeth to harbor them . you have heard what may be said against the present strength of the spanish king ; now it remaineth , that you hear what can be objected against his wisdom and justice in civ●l government : for as necessary are justice and prudence for a peaceable regiment , as force and policy in time of wars . to censure his wisdom , will argue small wisdom in me , who do both know and acknowledge it to be my duty to think well ( as i have said ) of all princes , and not to examine their actions , nor look into the mysteries of their secret enterprises ; and yet because his favorites and friends spare not to report whatsoever their wicked hearts can imagine against our sovereign , i may boldy presume to commit to your secret view what others have published in prejudice of his wisdom and justice , especially since i intend not to discover any hidden oversights , but such as are known to the world for most manifest errours . these unto him that hath leasure to enter into considerations of them all , would fall out to be very many ; but my purpose is at this time but to acquaint you with four , and of these four i will deliver you my opinion in this manner . i hold it first for a great oversight , that being bound by oath to rule and govern in the low-countries by deputies , and principal officers being born within the limits of brabant and flanders , he contrary to his oath and all good policy , hath ruled the said countries by proud and d●sdainfull spaniards . for although a magistrate loveth vertue , and hateth vice , embraceth justice , and disliketh oppression , possesseth all good qualities , and entertaineth scant any kinde of ill disposition ; yet if he cannot accommodate himself unto the nature of those subjects which are committed unto his charge , instead of peace and tranquility , he shall occasion and nourish among them discord and diss●nsion : for proof whereof i shall need to alledge no other examples , but the troubles and civil wars , which in these few years have ( as i have said ) turned the prosperity , wealth and riches of flanders into poverty , ruine , and desolation . for whosoever will considerately look into the causes of th●se tro●●les , shall finde that they have proceeded principally from the contrari●ty of the natu●es and dispositions of the spaniards , and of the flemings , because the one never learned to command with a spirit of meekn●ss and lenity , and the other could never endure to be ruled by proud and arrogant officers , but have alwayes been far better governed by the courtesie and clemency of women , then by the severity and rigour of men. and truly , although nimrod began his reign with cruelty and violence , as the scriptures testifie ; and it hath been , and it is a question disputable , whether it be better that the ministers of kings and princes should be severe and cruel , or gentle and courteous ; yet the wiser sort are of opinion , that humanity and gentlenesse is both more commendable and necessary ; especially where the people that is to be governed is milde by nature , gentle in condition , and no way inclined to conceive well of cruelty . and certainly whosoever shall busie himself in reading many chronicles , shall undoubtedly finde in them , that more kingdoms , dominions and seigniories have been overthrown and ruinated by the cruelty of under-officers , then by the severity of the higher powers : for in histories men shall see , that even those people who lived many yeers in peace , without knowing what belonged to the besieging of a town , to the maintaining of a camp , or to the entertaining of any domesticall sedition , have been enforced by the barbarous and cruel tyranny of wicked officers , to prefer wars before peace , and the effusion of blood , before the conservation of their lives . the province of graecia , after that it had sought and gained many battels , subdued sundry nations , and triumphed over infinite enemies , was at the last overthrown and destroyed by the wickednesse and cruelty of their governors . the iniquity and cruelty of appius claudius shewed unto virginius his daughter , changed the state of rome , and was the onely cause that their form and manner of civil government was altered . the ancestors of the same flemmings , which of late years have born arms against king philip of spain , not being able to brook and endure the indignities and injuries of those officers which king philip of france ( sirnamed the fair ) set over them , took out of prison a poor weaver , and made him their head , rebelled against their king , and killed all the frenchmen that were in flanders . the people of sicilie , moved thereunto by the barbarous cruelty of such french governors as tyrannized over them , slew in one night all the frenchmen that were in that kingdom , and opened the bellies of as many women of their own nation as were with childe by frenchmen , onely to destroy the fruit of their womb . how many times have the people of england , the subjects of france , and the inhabitants of spain rebelled for the same occasion ? yea , in the time of the emperor charles the fifth , whose predecessors were driven out of all that ever they had in switzerland , for the great tyranny which was used by him whom they placed for their lieutenant . and in truth , less grievous and offensive are the injuries which princes themselves do unto their subjects , then those which proceed from the enmity and malice of their officers ; and certainly much more dangerous to a princes state are the extortions , cruelties and exactions of inferiour magistrates , then of those unto whom as well the magistrates as the subjects are accomptable . this is first proved by the force and efficacie of reason it self , because every particular man can better endure to be wronged by the master then by the servant ; for that the indignitie and base condition of the wrong-doers many times increaseth the grief and discontentment which is conceived upon occasion of an injury sustained . s●condly the common people hating alwaies much more the evill and tyrannical government of an inferior magistrate , then of the superior powers , think it far better to have a bad prince , who wil be governed and directed by good counsellors , then to live under wicked officers authorised to rule and govern them by a good and vertuous prince . for , say th●y , a wicked prince liveth at ease in his kingly palace , giveth himself unto pleasure , followeth his delights , and rejoyceth in the company of his vain and foolish favorites ; and these are most commonly the worst things that he doth ; but the wicked magistrate studie●h continually , how to commit violence , to invent new exactions , to trouble and torment the common people , to clipp their wings , to de●●owre their children , to dishonest their wives , and to seize upon their goods , to withhold their lands , and to violate and break their priviledges . these are the harmes that proceed from the bad magistrate , the remembrance of which is most greiv●us , the pain excessive , the beginning odious , and the end ex●crable . the consideration whereof maketh me think not onely ours , but all other estates and kingdomes most happy , which are governed by such princes as are borne in the same kingdoms which they govern ; and those contrariwise most unfortunate , and subject unto infinite miseries , which are ruled by forain princes : the consideration whereof made many kingdoms not to accept and acknowledge for their kings the lawful children of their deceased soveraignes , because they were born in fo●rain countries . the which consideration ( as it seemeth ) had sometimes place in england , because am●ngst other statutes of this realme , there is one to enable and make the child●en of our kings which are born in other countries capable of the crown of england . lastly the consideration whereof moveth many grave and wise polititians to be of opinion , that the princes are not overwise and discreet which labour all the daies of their lives to conquer and subdue forain kingdoms ; for after that they have attained the desired fruits of their desired labour and travaile , what have they gotten worthy of their pain●s and charges ? they have added somewhat to their former reputation , they have increased their yearly revenues of their crown , they have ( as it becometh good husbands ) augmented the talent which god bestowed upon them ; and what is all this , but a thing that glistereth and is no gold ? a shew of reputation , that is no true glory ? and a representation of great profit than can have no long continuance ? for if this happie and glorious conqueror shall leave his natural country , and govern in person his new conquered kingdome , what sorrowes , what inconveniences , what troubles , dangers and vexations will follow thereof ? his natural subjects will complain that they are forsaken , and the ●onquered will not long like of his government ; the former will find fault with his deputies , and the later will desire his room , rather then his presence ; the one will not think him worthy to enjoy his own , and the other will esteem all that he getteth theirs , because they presume that it is gotten with the goods and wealth of the country which they call theirs ; so he becometh a stranger unto his own , and being daily amongst his own , his own will not know him ; and that which is most greivous , if his own chance to rebell , as many have done in their soveraignes absence , he is fain to imploy strangers to suppress them ; and if his strange●e happen to revolt , he mu●t either make a butchery of his own , to subdue them , or lose in a few daies that which was gotten in many years : i shall not need to stand upon the proof hereof , i have cleared that by many examples , in the beginning of this discourse ; and therefore i will now come unto the second error not inferior , but rather greater then the fi●st . it is an usuall policie amongst princes , when they have given their loving subjects just occasion of discontentment , to yeild them some manner of satisfaction whereby their alienated mindes may be changed ; and their natural affections enforced to return . but the king of spain being neither mindful of his policy , nor careful ( as it should seem ) to maintain and keep his own , having alienated the hearts and estranged the affections of his kinde and tender subjects , by an indiscreet toleration of bad and leud officers , is so far from pacifying their wrath , as that he provoketh them unto further anger and discontentment , by refusing to condiscend unto a most reasonable requ●st , which not they alone by their ambassadors , but also other princes for them make unto him : for after that the low co●ntries by the example of the kingdoms of poland , swedland , denmark , france , scotland , and england ; together with the common-wealth , dukedoms , principalities , counties palatinates , and other dominions and free cities of switzerland , savoy , wittenberge , and other provinces of germany , fell from popery unto the profession of gods true religion , they desired of their king that they have liberty of conscience ; and without danger of a spanish inqu●si●ion profess that religion wherein they were fully resolved to live and die ; but the king thinking it not convenient , or beseeming the royall majesty of a prince , to yeild unto any extraordinary petition , were it never so humble or reasonable , of his subjects , refuseth to satisfie this request ; for which his refusing , as many as●favor him , or his cause , alleage these reasons , first that men of two religions can hardly live in peace and quietnes together in one estate . secondly , that these suppliants have been and are still the cause of all troubles and seditions in the low-countries . thirdly , that he had faithfully promised the popes holiness never to entertaine or maintaine any other then the present roman religion , within any of his kingdoms or dominions . fou●thly , that such a toleration as was demanded by his subjects , cannot be war●anted by the example of any k●ngs or princes of later or former times : fifthly , that the king of france , and the queen of england having had the like motion made unto them by their natural and most loving subjects , could never be moved to condiscend to their humble petitions . and lastly , that it was not seemly for his majesty to be directed by other princes what to yeeld or not to yeeld unto his subjects , especially since he both held and knew himself to be very well able to enforce his rebellious and heretical subjects to submit themselves unto the profession of that religion which his subjects in spain and in other his dominions do profess . these are in briefe all the reasons that ever i could heare alledged by any man for the justification of his refusal ; and to the end that his error may not be coloured or maintained by the shew and shadow of these simple reasons , i will briefly confute every one of them in order . true it is that there is no streighter tie , no surer stay , no stronger hold to co●joyn and knit the hearts of subjects together , then is the conformitie and unitie of religion ; and that the readiest way to sever and separate their affections is to set them at strife and variance for religion ; in regard whereof diverse wise men and grave counsellors have advised their kings to take heed that no kinde of heresie creep into their kingdoms , to resist the first beginni●g of any heresie whatsoever , and to foresee that no new opinion enter into the hearts of their subjects ; and if any by chance happen to finde never so small entrance , to labor by all meanes possible to remove the same . for variety of opinions easily ingendred , findeth meanes to increase without great difficulti● , and having once penetrated , into the interior cogitations of mens hearts , so ravisheth their senses , blindeth their eyes , and obscur●th their judgements , that they can neither see , nor discerne the truth from falshood , nor the light from darkness , but so cleave and hold fast on their opinions , that they will almost as soon and as willingly depart from their lives as from their heresies . but if by reason of not opposing and withstanding the beginning and increase of opinions , the number of subjects professing a religion contrary to their kings , be once grown to be equall or greater then the multi●ude of those which agree with him in opinion , there are but two waies to reforme and order this disorder . the one to command ( as dagabert king of france did ) that all they that profess not the same religion which their king doth , shall by a certain time appointed , depart out of his realme ; and that those who remaine within the limits of his kingdome , beyond the day prefixed , shall be held as enemies unto the state , and therefore be reputed 〈◊〉 worthie of present death . the other , to permit them to continue in their country , and to enjoy liberty of conscience : the which way because it draweth nighest unto humanitie , seemeth unto mee best to bee followed : for since mens consciences ought to be free and at libertie , since no man may rightfully be deprived of the benefit and ●ommoditie of his conntry , without some off●nce committed worthy of ban●shment ; since the life and wellfare of their subj●cts is recommended unto princes ; since the fault that is committed by their sufferance cannot be well punished without great prejudice unto their honor and reputation , and briefly since the life may be more beneficial then the death of such subjects unto their kings , it should undoubtedly be great tyranny to deprive them either of their lives or of their country . but we are commanded in the scriptures to r●ject him that is an heretick after one or two admonitions : wee are told , that he that will not be obedient unto the church , must be unto us as an heathen man , or a publican . and we are willed to take heed 〈◊〉 no man deceive us , and that we keep not company with such men ; how then shall the religious converse with the reprobate ? how shall the papist live with the protestant ? and how can a prince maintain both in one kingdome , in one city , in one town , in one house ? this is all that can be alleaged against us out of the word of god , and by these words the protestants are not commanded to shun the papists , nor the papists to avoid the protestan●s ; only we are all in general taught to beware of vain philosophers , of men delighting in many speeches , of such as with vanity of words excuse sins , and mock at at the menaces and judgements of god ; we are forbidden to give any credit to their philosophie , and humane reasons , to put any confidence in their traditions in their fables , to be moved any thing at all with their miracles , to participate with them in their doctrine and ceremonies , and to admit them to conference or communication with us ; this commandement stretcheth not unto men varying somwhat from us in religion ; these words forbid not the true worshippers of god to converse with them that worship god truly , but not in the ●●me manner in all respects as they do ; for if this were a general commandement , then all men not being well instructed or perswaded in religion , should not be admitted into the company of christians . the church of god from the beginning hath withstood and infringed this commandement ; yea our saviour iesus christ should seem to have given contrary commandements ●nto his apostles , unto his disciples : for , when he willed them to go and preach his word unto all nations , as well unto the iewes as unto the gentiles , unto the b●leivers as unto the unbeleiving , is not this commandement contrary unto the former ? or could they as they were commanded , teach the infidels , or instruct the ignorant without conversing with them ? did not he , whose word is a lanthon unto our feet , whose life must be our guide , whose actions must be our imitation , daily converse with publicans , with pharises , with sadduces , with all sorts of people , never having respect of men , nor careing of what profession they were , because the end of his coming was to save the sinner , and to conver● the infidel ? and hath he not said , that two shall be in one bed , whereof the one shall be received , and the other rejected ? and doth not this saying import that the true christians shall converse with the schism●ticks of the world ? did not abell live with cain untill he was murthered by cain ? did not seth and enoch , both beleiving in god , dwell amongst the other children of adam , who lived without religion , without any knowledge of god ? abraham was commanded by god to leave his native country , and to go to seek a new habita●ion amongst men not knowing nor worshiping of god ; isaack swore friendship and alliance with abimelech an infidel , and iacob dwelt with laban an idolator . ●ut these and the prophets of god were men so well instructed in gods word , so affected thereunto , so willing to observe every precept thereof , and so unwilling to give any occasion of offence in what company soever they came , that they lived in peace with all men , they exhorted all men unto peace ; and there was no man so ungodly that could receive any loss , detriment , scandal , or offence by their company : men are not so in these daies ; and therefore the like effects will not follow of their company : and yet in these dai●s the unbeleiving may not onely , but are also commanded to abide with the believers ; and the believers are enjoyned to dwell with the unbelieving ; for the woman that hath an husband that believeth not , if he be content to dwell with her , let her not ( sai●h the scripture ) forsake him ; for the unbelieving husband is sanct●fied by his wife , and the unbelieving wife is sanctified by the husband , becau●e t●e faith of the believer hath more power to sanctifie mariage then the w●ckedness of the other to pollute it : and the scripture goeth further , saying , what knowest thou o wife , whether thou shalt save thy husband ? or what knowest thou o man whether thou shalt save thy wife ? why then there cometh a benefit by suffering the reprobate to converse with the religious ; the faith of the one may sanctifie the other ; and the b●l●ever may chance to save him that believeth not ; and were it not th●n impious , wicked and irreligious to deprive the one of the societie , and of the instructions of the othe● ? but they will not live together in p●ace and quietness . how know you that ? or what shall cause variance betwixt them ? forsooth the varietie of their religion . but may not they be forbidden to argue of matters of religion ? and take away all kinde of dispu●ation and argument ; and do you not therewithall remove all cause of cont●ntion ? know you not that knowledg comet● partly by hearing ? and if they should heare one another with mildness and modestie , would not the faith of the believers be able to confound and confute the infidelitie of them that beli●ve not ? the prayer of a righteous man availeth much , as it was seen by elias , who being a man subject to the like passions as we are , prayed earnestly that it might not raine , and it rained not on the earth for three years and six months , and he prayed againe , and the heaven gave raine and the e●●th brought forth her fruit. the prayer of fai●h shall save the sick , and the lord shall raise him up , and if he have committed any sin it shall be forgiven him . if then by prayer raine is staied , and raine may be procured ; if by prayer he●lth be restored , and sin be forgiven , shall not the prayer of the faithfull availe much ? or shall not the infidel be benefited or saved by their prayer ? faith is the g●ound of things that are hoped for , and ●he evidence of things that are not seen . by faith abell offered unto god a greater sacrifice the caine. by faith enoch was taken away that he should not see death . by faith noah , being warned of go● , of the things that were as yet not seen , moved with reverence , prepared the ark to the saving of his household . by faith abraham obeyed god , when he was called to go into a place which he should afterwards receive for an inheritance . by faith sarah received strength to co●ceiv● seed , and was delivered of a child when she was past age. by faith moses forsook egypt . by faith he with his people passed through the red sea as on dry land. by faith the walls of iericho fell downe after they we●e compast about seven dayes . and by faith ●he prophets subdued kingdoms , stopped the mouthes of lyons , quenched the violence of fire , escaped the edge of the sword , of weak were m●de strong , waxed valiant in battaile , and turned to flight the armies of the aliens . then since faith is of this force , and efficacy , shall not the faithfull bee able to convert them , by whose conversation they shall reape no small benefit ? for if any man hath erred from the truth , saith st iames , and some men hath converted him , know that he that hath called the sinner from going astray out of his way , shall save a soul from death , and shall hide a multitude of sins . and is it not a thing commendable before men , acceptable unto god , and worth the l●bours of any good christian to save a soul , and to hide a great multitude of sins ? but to leave these divine arguments , and to come unto humane reasons , because they are more pleasing and acceptable to children of this world , whom ( mee thinketh ) it should suffice for proof that papists and protestants may live in peace and quietness together , because that in poland where there are many religions professed , you seldome heare of any civil contention ; and in switzerland ▪ in many townes thereof , the papists and protestants eate together , lye in bed one with another , marry together , and that which is most strange , in one church you shall have a mass and a sermon , and at one table upon fish dai●s , fish and flesh , the one for papists , the other for protestants . and whosoever shall look upon the present state of spaine , or the present government of italy in this age , in which countries there is but one religion professed , shall finde no greater peace , no more assured friendship , no streighter league of ami●ie amongst them then there is amongst the people of poland , switzerland , and other nations which give friendly entertainment unto pluralitie of religions ; neither can any m●n say with reason , that the protestants of flanders have been the occasion of the unnaturall variance and civill dissention which now troubleth their country : for there is no man that reverenceth the magistrate , obeyeth the laws of god and man , or fulfilleth the true sense and meaning of bo●h laws more willingly then they , as their supplications , their le●ters , their apologies do testifie . it is not they , but their enemies ; not they but their evill governors ; not the inhabitants of their country , but the strangers sent into the country , and del●ghted wi●h the pleasures and the profits thereof , that have occasioned these troubles . neither is it to be thought that so many princes , as the king of france ▪ the queen of england , the archduke of austria , and the late duke of anjou , being all strangers unto them , would ever have undertaken their defence and p●otection , if they had thought or seen that the principal c●use of sedition might justly be imputed unto them . it was the tyranny of don iohn de austria , the crueltie of the duke of alva , the intolerable pri●e of the spaniards in general , the unreasonable exaction of the hundreth , the twentieth , and the tenth penny of ●v●ry mans substance , together with other causes mentioned in the b●ginning of this discourse , that caused the forcible distraction of them from the usuall and dutifull obedience . devotion , service , and observance of their prince . i● the time of philip the fair● king of france , as now in the raigne of philip the second king of spaine ( whereby it may appeare that the name of philip hath been fatall unto this country ) there were the like troubles is flanders as there are now ; and as now , there were some of the country it selfe that favoured spaine more then their owne libertie ; so then there were many liliari that tendred the french kings factions more then the safetie of their owne conn●ry ; and as now , so then those liliari together with the king of ●●ance imputed the cause of the troubles and wars unto the peevish will●ullness of the poor flemings , and not to the perverse obstinacy and obdurate malice and crueltie of the french king and his councellors . moreover , as now , so then , diverse flourishes and sh●wes of peace were made unto the flemings ; not because they that offered those conditions of peace meant to performe them , but to make the world believe that they were desirous of peace ; whereas indeed their tender of peace was but to save themselves from the hazard of a battel ; when they saw there was no way but to take it either with some great disadvantage , or to forsake it with great dishonour : such offers of peace were those that have been lately made unto the united provinces ; and such were they that were tendered many years ago , by which the spaniards received alwaies some benefit ; sometimes he got a town , a hold , or a castle ; sometimes he distracted some of the nobility from the prince of oranges faction , and at other times he avoided some eminent danger which could not otherwise be escaped . this will appear most true and manifest unto as many as shall read divers apologies set out by the prince of orange and the states of the low-countries . and therefore i know not with what conscience , or with what shew of truth , the cause of this civil discord may be ascribed unto the subjects of flanders , and not unto the king of spain and his evil officers . the first and second reasons are sufficiently refuted ; now to the third . he hath promised the popes holiness not to admit any other religion but his in any part of his kingdoms or dominions . how is his promise proved ? what ground hath it ? upon what reasons standeth it ? he is in some manner subject unto the pope ; be it ; he holdeth all or most of his kingdoms and dominions of him : let it be so ; he beareth the title of the catholick king , as an especial gift from him or his predecessors ; it shall not be denied . lastly , it is he whose friendship and amity ●is father willed him to embrace and entertain ; this must also be granted : but what of all this ? he may not break promise with his holiness . true , if the promise be possible ; for no man is bound to things impossible . and is this promise impossible ? it is ; or at least-wise like to a promise that standeth upon ●mpossibilities ; ●r whatsoever cannot be done by a prince without offence ●o god , without effusion of blood , without ruin of his estate , and without manifest and great prejudice unto his honour and dignity , that may in some respect be esteemed impossible ; and whosoever maketh any such vow or promise , first , it had been very good that he had never made it ; and next ▪ it were very convenient never to put the same in execution ; b●cause the sin that hurteth but one man alone , is much more tolerable then that which may endanger many . this promise therefore , if it were never made , but suggested , requireth no performance ; and if it were once made , it likewise ought not to be performed , because it is impossible , and cannot be maintained without great effusion of blood , without hurt unto many , and prejudice unto a whole estate . from this promise therefore unto t●e fourth reason , a reason almost as easie to be refuted as to be repeated . for the emperor constans maintained the corps and colledge of arrianus , not for any affection that he ba●e unto them , but because he thought it part of his charge and duty to conserve and preserve the life of his subjects . theodosius sirnamed the great , who was always a most mo●tal enemy unto their opinion , did likewise permit them to live in company with his other subject . and valens and valentian , whereof the one w●s an arrian , and the other a catholick , suffered men of both religions to live under their government . the emperor ferdinand granted leave and liberty unto his subjects of silecia and lituania , which are provinces of bohemia , to change their religion . and not long after him , maximilian the emperor licensed them to build churches after the manner and fashion of protestants . besides the pope himself , the dukes of mantua , ferrara , florence , and baviera , together with the seigniory of venice suffer iewes to live in their country . and the kings of poland and moscovia vouchsafe to suffer a number of tartarians and mahometists to lead their lives in their countries , imitating therein the example of constantine the great , who after that he had established christian religion in rome , excluded not any pagans and infidels out of rome . in the kingdom of poland , the greek and roman religion was at one time a long whi●e professed ; and now there are many lutherans , catholiques , anabaptists and calvinists . lastly it cannot be denied ( and this methinketh should move the king of spain most of all ) that his father charles the after that he had fought a long while with the princes of germany which profess● . lu●herasme , being aided in the same warrs by the pope and all the princes of italy , granted at the length that peace unto the protestants which is called the pe●ce of aubspurge . considering therefore , that al these popes , emperors , kings , dukes , princes and barons , having no less regard then the king of spain , of their soules health , & hoping to have no worse part then he in the kingdom of heaven did permit & do yet permit the professed and sworn enemies of christ and of his gospell , namely the jewes , to live , nay to be born , and to enrich themselves within their kingdomes , dominions , and principalities ; what shame , d●shonor , or prejudice can it be unto the king of spains catholick majesty , to give leave unto his loving and trustie subjects to adore and worship the same go● , which he himself honoreth and reverenceth in such forme and manner as they desire ? i know not what should be the cause that he , who is so desirous in all other things to follow his fathers 〈◊〉 , examples , and counsells , doth not vouchsafe to imitate him in this toleration , which will be acceptable unto his subjects , answerable ●nto their desires , agr●e●ble unto gods word , and very pro●itable for the adv●ncement of his own reputation . it is ( to come unto the fift reason ) because the queen of of england and the king of france will not yeeld unto any such toleration in the●r several kingdoms ? ala● ▪ neither the example of the one , nor the other can serve to strengthen his cause . for he hath not the like authority in flanders as they have in france and england : they are free , and he is bound ; they are tied to no conditions , and he is fastened unto many ; and especially unto these , not to break their ancient priviledges , nor to innovate any thing without the consent of the states of the country , by whom he is to be directed in all matters of great counsel and importance . besides there must needs follow farr greater inconv●nience unto him then unto her , by denying liberty of conscience unto their subjects : for , his are so many that require the same , that above departed at ●ne time out of flanders because he refused their humble request ; and the number of traditioners in england is so little , that all that were of any note and name amongst them , were heretofore and are at this present reduced , into one little island , nay into no great house of a little island ; but the late king of france , who was esteemed one of the wis●st princes of europe would not in any wise suffer two religions to be professed in his kingdom ; but because he would plant one onely there , he made wars a great while against his own subjects , destroying their houses , wasting their fields , ruinating their cities , and massacring their persons . but who gave him counsel so to do ? was it not the king of spain , or his pensioners ? and what advantage got he therefore ? truly no other but the ruin and desolation of his country : and what end had he of his war before he died ? forsooth such an end as made him to repent that ever he undertook those wars : and what continuance had these wars ? certainly they lasted above thirty years , and the protestants are now stronger then ever they were . and what issue is come of these french troubles ? undoubtedly the issue was such , that whereas the realm was divided but into two factions , a little before the kings death there were three ; and of those three the last was most unjust , pernitious , and execrable ; for in the same one papist killed another , the son bore arms against the father , the brother against the seed of his mothers womb , and the subjects ( being in their opinion of a good religion ) against their king , whose religion was as good or better then theirs . it is not then the french kings examples that moveth him ; it beseemeth not his cathol●ck majesty to be directed by other princes what to grant or what to deny to his subjects : this is the last , and in effect the best of his reasons . for it is usual amongst princes , and therefore no shame to crave counsel , advice and direction one of another , in matters of great weight and moment ; and happy ha●h that prince been alwayes accompted who could and would follow such advice as h●s faithfull friends abroad gave him : thence it cometh that princes send ambassadors one unto another , that they crave conference one with another , that they have oftentimes interviews and solemn meetings ; and according to this custom he either dissembleth egrediously , or meant truly , that the ambassadors sent by the emperor , the queen of england , and other princes of late years to cullen , should have ended all contentions and controversies betwixt him and his subjects . again , this was no direction but an admonition , no counsel but a request , and such a request as might rather have honoured then disgraced him : for had it not been a great glory and commendation unto him , not onely to have listened , but also to have submitted himself unto the motion and final judgment of so many honourable and princely intercessors ? was it , think you , a dishonour unto alphonsus king of castile , and to garsias king of navarre , that they referred the contention betwixt them for the bounds and limits of their kingdoms unto the judgement and decision of henry the second , king of england ? wise princes rather then they will enter into wars , or being at wars continue therein , do usually commit their controversies sometimes to the determination of their equals , and sometimes to their far inferiours ; and although the cause be far greater , and of more weight then the controversie betwixt the spanish king and his subjects was , yet they have been content to stand to their doom and judgement . the contention betwixt artobazenes and zerzes , was one of the most famous and intricate questions that hath been betwixt prince and prince ; artobazenes challenged the kingdom of the medians , because he was the first begotten son of his father darius ; and zerzes thought himself worthy to be preferred , because his father was but a private man when his brother was begotten , and a king whenas he begat him ; and therefore his fathers private patrimony belonged in his opinion unto his brother , but the kingdom was his own inheritance ; the rather because artobazenes came not onely of a private man , but also of a mother and grandfather by the mothers side which were not princes , whereas both his mother and grandfather had kings to their fathers . this contention by mutual consent was referred unto the uncle artipherus , who after due examination of the cause , gave the kingdom unto zerzes ; and this judgement hath ever since remained , and been held for a lawfull sentence and notable president to be imitated in the like occasion even in these dayes . there are few or no historiographers of france , england or scotland , that mention not the notable controversie betwixt iohn ballioll , robert bruse , and iohn hastings , husbands unto the three daughters of david king of scotland , and co-heirs of that kingdom after the death of their brother alexander ; and by common consent of all historians , this rare and strange contention was referred unto edward the first , king of england , who chose forty , or some say eighty , the one half english men , and the other half scotish-men , who having throughly discussed every mans right , gave sentence for iohn balliol , who discended of the eldest daughter of the king of scotland ; which award was confirmed by the king. the chronicles of flanders , and our histories testifie , that henry the second , and philip king of france , and after them philip sirnamed the fair , and the flemings his subjects , after they had been over-wearied with a long continuance of most cruel and sharp wars , the first two compromitted their difference unto their archbishops , and the later unto men of meanner condition ; and yet both the first and the last stood unto their arbit●ement . i could alledge many other examples to this purpose ; but they would rather dilate th●n discuss my purpose ; and therefore that which hath been said shall suffice for the confutation of part of this last reason ; and the rest shall be confuted more conveni●ntly in another place . then to the third error . seeing that his purposes failed him in flanders , that the hollanders were continually secured against him by the queen of england , & that the princes & cities protestants increased daily as well in number as in power and authority , he thinking that it would redound greatly to his glory , honour and reputation to professe himself to be head and protector of the holy league which was intended to be made against all princes , or any other whatsoever professing lutheranism , entred into league with the pope , the princes of italy , the duke of lorrain , and the house of guise , with express condition , that he as head , and they as principal adherents should labour , travel , and endeavour to the uttermost of their power to subvert all those which made profession of a contrary religion unto theirs . to sound the depth of this alliance , and to understand whether the same shall be profitable or glorious , honest or commendable for him , it shall be very expedient to enter into a particular consideration of the powers , qualities , conditions and means of every one of these allies ; for although some , or most of them have been spoken of before , when we handled their abilities and means to hurt and annoy him ; yet it shall not be now amiss to declare what strength and sufficiency they have to help and further his intents and purposes : the pope as christs vicar , the holy father of the church , the lawfull successor of st. peter , and the chief protector of the roman and the catholick faith ( for all these are his titles that he challengeth , as proper and peculiar to himself ) will think that his sacred holiness is greatly wronged , if i should not vouchsafe him the first place in this alliance ; for albeit he very seldom entereth into league with princes that are of less might then himself ; yet be his confederates never so great , let their charges never so much exceed his , and their armies ( be they by sea or by land ) far excel his , as well in number as in valour , yet he claimeth a prerogative to be chief patron of the confederacy , and umpier and arbitrator of all con●entions that may arise thereof ; the most famous enterprise that hath been of late years , was the attempt made at lepanto against the turk , by pius quintus , king philip that now is , and the venetians ; for the performance whereof the spanish king and the seigniorie of venice were at far greater charges , imployed more gallies , and greater forces then his holiness ; and yet the reverend father by reason of his usurped prerogative , must needs have the honor of the first place in that league ; and whatsoever debates or difference fell out in any thing concerning the said league , the same was to be referred unto his holiness , and to receive no other end then such as he should decree and determine ; for fear therefore of his heavy indignation , i will not presume to defraud him of his honour . the princes of italy shall have the second place , and the peers of france the last . it shall be easie for any man to make conjecture , and give his judgement of the popes power and puissance , that will consider that his city of rome , which is the chief seat , and the greatest part of his strength , retaineth not so much as the bare shadow of her ancient vertue ; that she loseth her reputation , prosperity , peace and dignity , as soon as she beginnineth to be troubled or molested with the factions and partialities of the contentious ursini and colonesi , two notable families of rome , that a petty duke of ferrara hath presumed to withstand the popes ordinances and commandments , that the florentines warred many years against him , that the venetians make no account of his forces ; that the nigher any prince joyneth unto him , the less he esteemeth him ; and lastly , that a very small army of charles the fifth , sacked , not many years ago , his pont●fical seat , and put him to such a ransom as best liked the victorious and conquering emperor . but his excommunications are more feared then his forces , and he hath much more money then might ; i must needs confess that many princes have been excommun●cated by him ; but because i shall have occasion to shew what sl●nder accompt both kings and meaner potentates have made of his turbulent and thundering excommunications , i will leave them , and come unto his demean , unto his treasure : for the better determination whereof i think it convenient to declare unto you what kinde of men our popes are of late dayes ; some of them are poor inquisitors , of base parentage , brought up in beggery , advanced by corruption and preferred unto that dignity by bribes , rewards aud simony ; and they who have been of best birth amongst them , have been but the younger brothers of dukes of florence , of ferrara , of mantua , or of some like mean prince , and all of them have most commonly spent their poor patrimony , and the small gains of their former life in the attaining of their pontifical dignity . besides when they come unto the height of that authority , either they spend their revenues prodigally ( as did paulus tertius , who in less then fifteen years wasted millions of gold ; or spare the same thriftily to buy some estate for their children , as did gregory the th ; so that what with prodigal spending , what with extream covetousness tending to the advancement of their posterity , the popes have not much money otherwise to help their allies and confederates . moreover , who so shal consider that their yearly revenues are mightily decreased , by by reason that bohemia , hungary , denmark , sweden , scotland , holland , england , and most of france , flanders and germany , are fallen from their obedience , and vouchsafe not to send them yearly such tributes , pensions , tenths and other commodities as they were wont to receive from them , must needs understand and confess , that there can arise no great profit from their alliance and confederacy : the terrour of their interdictions , of which some princes , more religious then wise , have in times past made some small accompt ; the regard of their authority , of which when their vertues were more then now they are , greater reckoning was made then is at this present ; & the converting of their crociados which were wont to be imployed in holy wars , into profane uses , are the onely means and benefits wherewith they are now able to pleasure their best friends . leaving them therefore to their passions and extreme sorrows conceived for the small hope which they have to recover their losses , which is in no respect answerable to the extremity of their desire , i will descend unto the ●rinces of italy as from a mountain unto a molehill . these princes if they were to give aid and succour unto a king of france , unto an emperor , or to any other prince or potentate pretending some right . title , or interest un●o some dukedom of estate of italy , may perhaps yeeld such help and assistance as happily may further such a princes enterprise : but as for such a league , and such forces as shall be sufficient to hasten the utter overthrow and subversion of all protestant princes , or to revenge the great injuries and indignities lately endured by the spanish king , they are far unfit and unable to gather together any such strength ; and he is greatly deceived that ca●rieth such an opinion of their might and power , the best guard that they have is the reciprocal fear which one of them hath of another , the continual and great jealousie which is betwixt them , and the small and slender love which one of them beareth unto another , every one of them not onely enveighing , but also withstanding by all means possible the advancement of the other , be it in wealth or in credit , in power or preheminence : their subjects are not warlike ; their best souldiers are ( as you have heard ) of no great value or estimation ; their courage is soon cooled , their armies are quickly defeated ; there best captains by reason of their long peace , are of mean experience , and their is scant any town , city or country that is not a witness of their cowardise , adversity , bondage and servitude ; you shall hear hereafter what discommodities may arise unto those princes of italy which have unadvisedly entered into this league , and therefore from them unto the peers of france ; these princes are no other then traitors , rebels , and conspirators against their prince and country ; and therefore detestable before god , odious unto the world , and execrable unto their post●rity ; for although princes , according to the common saying , like such treason as any wise is beneficial unto them ; yet all men hate and abhor traitors , especially such as these be , who having received great honour , pleasure , and prefermen of their king , did by all mean● possible endeavour to deprive him of his crown , scepter and life : their taking of many towns , their purpose to seize upon the kings own person , their desire to bring him to paris as a prisoner , their carriage towards him there , and their preparation , army and hostility against him after his departure from thence , do abundantly testifie and declare their treason ; now what honour can it be unto the king of spain to joyn and associate himself with such men as the world detesteth , all men abhor , and his own spaniards will not onely hate , but also be ashamed to receive them into their company , or to harbour them in their houses ? for i find in the histories of france , italy and spain , that whenas the emperor charles the fifth intending to honour the duke of burbon , who had revolted from his king unto his service , prayed one of the chief and principal dukes of spain to lodge him in his palace ; the duke shewing himself therein a greater enemy to traitors , then a friend to treason , answered the emperor , that both he and his house were at his majesties commandment ; but if that it pleased him to lodge the duke therein , he would set fire thereon as soon as the duke should be out of it , as on a house infected with the treason of burbon . but francis the first king of france used the like help of the turks and infidels to be revenged upon his enemies ; and lewis sforza duke of milan to make himself the better able to withstand their violence which went about to deprive him of his estate , brought an army of turks into italy ; and it is commonly said , that the queen of england was in the league with the great turk ; why then may not the king of spain implo●e and use the help of his friends in france , of whom because they are christians and catholicks , he may have far better assurance and confidence then of turks and infidells ? truly , i have heard the befo●e mentioned french king greatly blamed for entring into league with the tu●k , and his honour and reputation hath been , and still is so much blemished thereby , that a very wise and grave author of our time , to cover his fault with some honest pretence , hath been enforced to distinguish how and in what manner a christian prince may be at league with the turk ; the causes for which a christian prince may ( as he saith ) enter into league and amity with this common enemy of christians , are either to obtain peace or truce , or to end a conten●io● and qu●rrel for any dominion or seigniory , to have reparation and amends for wrong done unto him , or to entreat leave for his subjects to trade & traffick i●to his countries , and not to yeeld him any aid against his enemies : and the same author addeth , that the said francis being continually assaulted by the emperor charles the th and by the king of england within his own realm , and not being able to make his party good against them and other enem●es , who at their instigation and request did put him ofttimes in great & manifest danger to lose his whole estate , was counselled by his wisest friends for his better defence to joyn in amity with sultan solimon , who was better able then he to interrupt and cross the violent course which charles th● th took to make himself lord and monarch of all the world . necessity therefore enforced francis the first to enter into this league , without the which he had been in great p●rill and hazard of losing his whole kingdom ; for conservation whereof i read in histories , that a predecessor of the spanish king called peter , confeder●ted himself with the king of bellemarine , a sarizi● , married his daughter and renounced his faith and profession of a christian. considering therefore that necessity hath no law , that commoditie and sweetness of rule and governmen● , maketh many good christians to forget themselves and their duties ; that extreame malice conceived and borne against an enemy , hath constrained many princes to seek to be in league with their very adversaries ; and that a noble and valiant heart deteste●h nothing more then to yeild unto his enemies , and laboureth by all meanes possible to avoid that dishonor ; no man can can justly condemne francis the first , or the duke of milan . now touching the queen of england , her majesty having alwais the feare of god before her eyes , and walking in his waies as much as any prince of christendome , hath alwaies thought no better of the turk then he deserveth , as well because she hath nothing to do with him , as for that by reason of the great distance that is betwix● her and him , she hath less occasion to stand in fear of his forces then any o●her prince of europe ; true it is that in regard of the late traffick which some few of her merchants have into turky , to their great benefit and advantage , her majesti● hath suffered them to have their agent there who carrieth not the n●me of ambassador , as the emperors , the french kings , the spanish kings , the venetians and other christian princes ambassadors do , and yet his credit is such , that either with favours or with presents ( w●ereof the turke is very desirous and coveteous ) he might have broken the league of peace and truce which is betwixt spain and h●m , to the spanish kings great hurt & detriment . but he● majestie had ●ather that the h●stories of our tim● should mention her vertues , then declare her policies , and thinketh it far better that as all men of our age commend her beauti● , her bounti● and her goodness , so her after-commers should have occasion to p●aise and ex●oll her constancy and religious affection towards god and the common wealth of christendome . but to returne to the spanish league with the peeres of france , i think no good christian can think b●tter of them then of a turk ; and i am of opinion that the league and am●ty of turkish infidels is more to be este●med then the friendship of these leaguers , more profitable and advantageous unto him that shall stand in need thereof , and more assured and firm● unto any one that have occasion to rely thereupon ; for since that these rebels have deserved to lose their lands and possessions , have incurred the odious and detestable crime of tre●son , and have worthily merited the name of traytors and conspirators , there can be no other league or amitie with them then is with theeves and felons , the societie and conversation with whome hath been in all ages , and in all places accounted as most odious and execrable ; yea by how much a traitor is more odious and wicked then a thief , by so much his infamy , shame , and dishonour is greater who as●ociateth himself with a conspirator , be i● that he conspireth against his prince , or against his country , or against both . such as a mans companions are , such shall he be held to be in all mens opinions ; and he that converseth daily with wicked men shall hardly be reputed an honest man. the great and large priviledges which belong unto princes appointed by god to rule and governe his people , make me forbeare to say so much as i might say in this place ; and yet i may not spare to reprehend and condemne the bad consciences of those consciousles councellors who have perswaded the king of spain to forget and forgo his honour , his reputation , his blood , and his parentage , to joyne himself with those who may increase the number , but not the forces of his allies . i have oftentimes heard say that the end honoureth all the rest of a mans life ; that the elder a man is , the wiser he should be ; that the actions of al men that are placed in high degree and dignity , are subject to the view , the sight , the censure and judgement of all men ; that a man may easily fall from the top of honor and glorie unto the bottom of shame and infami● ; and briefly that all men with open mouth speake boldly and freely that of princes when they are dead which they durst not muter whilest they lived . i could with therefore , that either the vertues of the late french king , or the affinitie , conjunction and parentage that was betwixt these two crownes , or the conformitie of their religion , or the remembrance of the greatness and power of france might have been able to have diverted and withdrawn the mightie monarch of spain from the amitie of those traitors and felons of france , to live in peace , league and amitie with his deare and beloved brother of france : but the detestable vice of ambition , which misleadeth the greatest and wisest princes of the world , with a vaine hope of good success and prosperous fortune in all their enterprises , hath turned his love into hatred , and covered the spots and blemishes of true dishonor with a cloak of false honor and repu●ation . and it seem●th that the custome of princes is to receive into their protection such subjects as other princes have banished ou● of their realms ( although in truth this kinde of clemency ought to be shewed and extended unto princes only which are constrained by necessity to flie from their kingdoms , and not unto subjects ) for succouring of whom many princes of great friends have become mortall e●emies ; it seemeth ( i say ) that this custome doth somwhat excuse the spanish kings indiscretion in this action : but wise men consider not so much what men do as what they ought to do ; and true glory consisteth in vertue , and not in shew or shadow of vertue ; and as caesar would not have her to wife who was more defamed by suspition then by action , so it becometh the princes of our time to hate those who are vicious , not in deed onely , but in common fame also ; especially whenas it is in question whether the friendship of a kinsman be to be preferred before the amitie of a stranger ; of a king before that of a subject ; of one that is equall in power to the greatest prince of the world , before those who depend wholy upon the power and authoritie of others . and undoubtedly the guisards of france have no other credit , strength or reputation then that which hath been derived and given unto them by the late french king and his predecessors , the which in time will decay and returne unto the place and person from whence it came ; even as rivers returne unto the sea , from whence they have their first original and being . i may therefore boldly say , that the king of spain hath carried himself very indiscreetly in entring into league with these guisards for four principall causes . the first because the shame and dishonour which will arise thereby shal alwaies continue , and never be forgotten through length of tim● , or voluntary silence of the authors and writers of our time . the second , because the profit arising thereby will be of small con●inuance . the third because the quarrel betwixt him and france proceeding thereof will be both dangerous and immortall . the fourth , because the hatred ingendred by this quarrell will rekindle the fire of old dissentions , and revive the memorie of ancient rights , titles and interests which the crown of france pretendeth unto diverse states lately fallen unto the house of spain . for the dishonor which is gotten by wicked waies , cannot so be buried in silence but that it will alwaies be reported by the father unto the child , and by that child unto his posterity , alwaies finding increase and augmentation by the report which is made thereof . and it is and alwaies hath been the nature of man to remember one only error , evill deed or oversight of a prince far better then many of his vertues , valiant exployts , or wise and discreet actions ; witness the common consent and accord of all historiographers as wel of ancient time as of our age , who although in other things they be oftentime● very contrary the one unto the other , yet they agree very well in this point , that they all as it were with one mouth and one voyce , speak ill in their writings of the wisest philosophers ; orators , emperors , kings , princes and captains that ever were in the world . so the author that greatly busied himself in commending alcibiades , a great philosopher saith , that as he did many notable deeds , spake many worthie sayings , and shewed many apparent arguments of his great wit and dexteritie , so he was too delic●●e in his ordinary diet , too dissolute in fond love of foolish women , too inordinate in his daily banquets and too superfluous and effeminate in his usuall attire ; to maintain himself in which things he often times took dishonest rewards and was corrupted with unlawful bribes . so hee that laboured to set forth the praises of marcus cato , a notable sen●tor of rome would not conceale that he had lett out his money at interest , that he became so severe in time that he took a very young damsell descended of base parantage to wife , when he was of such years as required not marriage . so plutarch recounting the valor , magnanimitie , and vertues of titus quintus flaminius and of philopaemon , two notable captains , was so bold as to say , that the one was ambitious , turbulent , and easie to be displeased ; and the other conceited , opinionative , and very hard and difficult to be pleas●d . so cajus marius , by the s●me author , who for his valor was called the son of mars , for his delicacy and effeminate behavior was sirnamed the child of venus so alexander the great who is commended by many authors for the greatest and mightiest conqueror of the world , is reprehended by as many for that he was somwhat hateful for his vain glory , and imitated therein those vain souldiers who are never well but when they are comm●nding themselves ; so cicero who for his excellency deserved to be called the orator , was disgraced in this , that he was fearfull and timerous as well in the field as in his pleadings , and it is written of him that he never beg●n to speak but with great fe●r and ●●●mbling . so pompey sirnamed the great , who had these qualities to make him well beloved , temperance in his life , dexterity in armes , eloquence in his speech , faith and loyaltie in his word , good grace in his behavior , and an amiable carriage towards all men that had to deale with him , was hated , and in the end ruinated , because he would endure no superior . so iulius caesar , who hath this commendation , that he took a thousand cities by assault , subdued more then sundry nations , took above a million of men prisoners , and slew better then an other million in the field ( the least of which things the best captain of our age never was nor will be able to do ) is greatly blamed , not only because he was indebted above crowns before he bore any office in rome , but also for that he could not endure to have any companion in t●e administration of the roman commonwealth : so to be short , and to come to the princes of our age , diverse men spare not to speak very ill of charles the fift ( although he was a most wise , ve●tuous , and valiant prince ) because he took the pope prisoner at rome , and shewed himself very hard and severe unto francis the first of france , when he was his prisoner at madrill ; and whereas some commend his wisdome for resigning his empire unto his brother , and his kingdoms unto his son ; others reprehend his folly and pride therein , because he did it with a hope and full intention , as they say , to be chosen pope , and with a purpose in his popedome to give unto his son all or most of those states which he held in italie of the see of rome , meaning thereby to leave in his house and familie the government , or the meanes to attain and usurpe the regiment and monarchie of all the world ; by these examples it is apparent , that the prince who by any oversight hath made himself odious and contemptible , cannot possibly avoid shame and infamle . and for so much as it becometh not any prince to debauch and estrange the subjects of another prince from their obedi●nce unto their king , the spanish king shall in his life time , or after his death be reprehended , for that he hath perswaded and induced the french men to rebell against their prince and country , the which frenchmen were wont ( as i shewed you long sithence ) to be counted and reputed the most true and loyall subj●cts of the world . is it likely think you , that any man will spare him when he is dead , since during his life we reade in some histories , that his own sonne , his french wife , the prince of orange , the counts of edmond and of h●rne , the late duke of alencon , the admiral of france the prince of condy , the queen of navarre , and the last king of france with many other princes and po●entates have been unnaturally murthered , cruelly poysoned , wrongfully done to death , and horribly massacred by his consent and counsell , commandement or approbation ? it is common in every mans mouth that he maketh no conscience to rid his hands of his enemies by any manner of wickedness , be it never so execrable and impious . his la●e in●ent to poyson our gracious soveraign ( whose life god long preserve ) testifieth thus much ; and as many as shall hear of his purpose of dr. lopes and his complices , cannot but esteem his worthy of everlasting ignominy . but now to declare unto you that this league cannot be of any long continuance , i will use these few demonstrations . first , as many as have read either ancient or modern histories , shall easilie perceive by them , that fortune , or rather the eternal , never gave unto rebels any long continuance of their prosperitie . next , the common people which easilie forsake the heads and chief of their rebellion , depart from them so soon as they perceive that their strength decayeth ; then feare , jealousie , suspition , distrust , and diffidence alwaies attend upon rebels to dismay , daunt and terrifie them . and lastly , these great and archtraytors are beset with so many d●fficulties that it is impossible for them to attain unto their pu●pose . for if there be many that are equall in authoritie , credit and reputation , the one alwais distrusteth the other ; and if there be but one upon whom the rest do depend , he must of necessitie please him that cometh nighest unto him in authoritie , least that he make the way hard and difficult for him to worke his desire and pleasure . he must content the common people , sati●fie the gentlemen , and accommodate himself to the nature , covetousnes and avarice of the common soldiers , matt●rs of gr●at difficultie , hardness and impossibilitie , because the desires of the nobilitie , people and soldiers are most commonly contrary , and tend to diverse purposes , the first seeking for advancement , the second for peace , and tranquillitie , and the third coveting nothing more then the continuance of war. moreover whereas the wisest amongst them begin to consider that they have violated the lawes , offended their kings majestie , born armes against their prince and country , against their neer kinsmen and their own ●amilies , and that instead of one king ( which perhaps fleeced them ) they are now subject unto many princes who fleece them more , instead of ordinary charges , they are now charged with new expences and unsupportable subsidies , instead of cl●mency , justice , and mercie , they are now exposed unto i●justice , crueltie and briberie ; they lose by little and little th●ir indign●tion and fury , and seek by all meanes possible to reenter , into the good grace and favor of their leige lord and soveraign . the chiefe consp●●at●rs therefore fearing to be forsaken and abandoned by their companions and ●ellowes in armes , in the end are constrained to submit themselves unto their princes discretion . and the common people which at their instigation was too pron● and readie to rebell against their soveraign , do sometimes after due consideration of the indignitie of their unnaturall disobedience , become so desirous to recover the kings favor and good likeing , that to the end the way to attain thereunto may be made the more easie , they kill the fi●st authors of their rebellion , or els deliver them into the hands of their prince ; and if ever rebells have been left and forsaken by their partak●rs , these traytors of france may justly st●nd in great fea●e thereof , because the nature of frenchmen is such , tha● if a man do not take present advantage of their unnatural heat and fury , but suffer the same to wax cold and to relent , it is very difficult and almost impossible to revive the same with the best art or counsell that may be used . if therefore they shall begin to want money , of which they canno● chuse but stand in great need quickly , because they are poor , and cannot at all times and on all occasions have present supplies from their allies , or if the parisians ( whose custom it hath been always to be quickly discontented , and ●asily to repent themselves of their folly ) depart suddenly from their league and amitie ; if the king of spain who sh●ll have so much to do on every side , that he shall hardly be able to defend his own countries , do not continually send them fresh relief of men and money . if the king of france chance to be superior to his adversaries in number of soldiers and of all things necessarie for the m●intenance of his wars ; lastly if the princes of the blood shall begin joyntly to put their hel●ing hands to the suppressing of those rebels , i cannot see how they can possibly hold out long . and although fortune should show herself so favorable unto these traytors , as that they might , in process of time , effect and accomplish their desires ; yet considering that the murderers of princes are most commonly murdered , that those who have ascended unto the royall dignity of kings by treason or rebellion , are thrown down againe the sam● way which served them for a ladder to mount and clime up thereunto ; that when the vsurper shall divide the prey and spoile betwixt them ●hat have aided and assisted him , they fall presently unto contentious brawlings and quarrels ; and briefly , that of such controversies oftentimes followeth th● ruin and destruction of him that held himself well assured of his new gotten kingdom ; it is much more to be doubted , then to be hoped , that whosoever shall be declared king amongst them , cannot continue long in his place which is purchased by force and violence , and must needs not only be subject unto the inconstancy and varietie of fortune , but also unto the diversite of humors of men that are inconstant , light , and very ready to change and alter their opinions . i could alleage infinite examples to prove all that i have said , but i forbeare for brevities sake , to trouble you with a superfluous and needless enumeration of such examples , and let you understand that these rebels had long since been suppressed and overthrown , had not the late king committed divers oversights after his resolute murder of the duke of guise . for had he not killed the cardinal of guise , the clergie had not been so highly offended wi●h him , had he not presently called the now king to help and succour him , made him his generall , and declared him his immediate successor , he had not so much displeased the contrary faction as he did , and yet he received no great benefit by his coming unto him ; for he brought not above two thousand men with him , and the nobility which within a few daies after came unto him with their people were about thirty thousand ; againe the delay and surcease of arms for fifteen daies together , after the victory had against the count of egmont , gave time and space unto the parisians to make sufficient provision of all such things as they wanted . secondly the king hindred himself greatly by staying to recreate and solace himself a while at corbeit , making a sure reckoning that he had gotten a final and happie end of his wars , because he had won that town , which is as it were the key of all victuals that pass by that river to paris : thirty , had he been so provident in executing all other peers and noblemen of the duke of guise his mind with the same duke , as they were which committed the massacre of paris , he had quickly been ridd of his enemies . fourthly , had he presently after the same murder shewed himself in the field with those companies that came unto him , and had he not done all things by haifs as he did , ●e had undoubtedly dismayed and terrified all the towns adhering unto the l●ague●s , which were greatly discomfi●ed and amazed with the sudden accident of the duke of guise his death ; but after that he saw his enemy dead , he thought that he had no more enemies in the world ; this confidence made him so careless , that he suffered orleanc● to be lost , which might have been saved by shewing himself only within convenient time in the field , and he gave the duke of maine leave to returne and fortifie himself , and made small account to do any of those things which within a month after hee would gladly have done . the leaguers likewise committed their oversights , of which if the king had taken advantage , he might easily have subdued them . for after that the duke of guise had driven the king from paris , many prognosticated , that either the duke would destroy the king , or that the king would murther the duke ; for there was no hope and less likelyhood , that so foule an indignitie offered unto a king both of great might and notable valor , would bee put up at the dukes hands without a revenge ; and after that day all that the duke did , was begun without providence , continued without justice , and in end , had a bad ●nd ; for when he had mounted almost up to the top of his desi●es , by force and violence , he a thinking that the nobilitie of france would be highly displeased with his audacious insolency , and insolent attempt , seeketh meanes to pacifie the king , and to reenter into his good grace and favor . this poor prince blinded with ambition , and b●so●ted with the love of a kingdom , thought that a prince being so injuriously dealt with all as the king was , would by the goodness of his nature be reconcile● , and he believed that he might easily find the meanes to perswade the k●ng to resign his crown , or to induce the people to inforce him thereunto : but the king was fully resolved to have his revenge ; hee assembled ther●●ore the estates of france thinking to find sufficient credit and ●u●horitie in that assembly to bring the duke to his death by sentence and judgment ; and the duke on the contrary side supposed , that in that assembly he should find friends enough to deprive the king of his scepter ; but the king failed of his purpose , and the duke missed his marke , and yet the king within a small while after effected his desire ; but committed other errors besides the above mentioned , of which the leagu●rs took present hold and advantage ; they thought that the kings negligence and the hatred of the people conce●ved against him for the dukes death , gave them fit opportunity to deprive h●m of t●e crown ; but withall they considered not how unwort●y th● best of them was to weare the same ; and how unable to keep it when it was upon his head . again , when they saw that the dukes death had rather fortified then weakened their partie , they supposed that all was gotten , that nothing remained to be conquered , that they needed to take no more paines , but to give themselves unto delights , and to make partition amongst themselves of the kingdoms and when they came to deliberate who should be their king , they could not agree amongst themselves upon any certain person ; whereas if they had presently resolved to make the duke de mayne , it migh easily have been effecte● ; but the competitors were many , and there began a debate and emulation betwixt the duke and the marquis du pont ; his cosen the duke of aumale wo●ld not give his head for the washing , and the dutchesses of montpensieur and of nemurs put in for their best friends , the later for her son of nemurs , which began to win credit amongst the people , and the first for her brother who began to lose his reputation ; and the duke de mayne foolishly gave over the name and hope of being a king , and accep●ed the title of lieutenant of the crown ; besides , whilst this contention was rife amongst the nobles , and whilest they busied themselves in framing a process against the late king , which process endured some eight or nine monthes , the people perceiving how pleasant a thing it was to be subject unto no man , and the chief cities being glad that they had cast off the yoak of a monarchie , would not endure any speaking of a new king , but to free and emancipate themselves as well from the authoritie of a prince , as of an high cou●t of parliament ; by the imitation of paris , they establ●shed in every city a council of certain persons of mean and base qualitie , into whose hands they pu● all kind of authority , and they presumed to limit the duke of maynes authoritie , and to set certain controllers over them . t●is breedeth a dislike betwixt the nobilitie and the peop●e ; and especially the officers of the crown , as the officers of the privie seale , of the parliament , of the exchequers , the judges , the treasurers , and all the servitur●es of the monarchie were highly displeased therewith , and would not give place to , nor go after the magistrates that were c●e●ted by the people . lastly the king of spain , their chief patron and upholder , dealeth but faintly with them , and is not so readie to help them as they supposed he would be . so they are enforced to threaten him that they would yeild to the king before they could obtain such help as they expected from him . for although he sent the duke of parma and others to relieve them in their necessities , yet he st●ndeth in doubt , that if he should send any great supplies , and god should bless them with any extraordinary fortune , that the duke of mayne should be chosen king ; he seeth that they were too strong to yeild unto his motions ; hee perceiveth that he must keep them low and in continual need of his help ; and therefore when he hath once succoured them , he withdraweth his forces and leaveth them somtimes in such distress that the duke of mayne is constrained to forget that he is lieutenant general of the crown of france , and to his great shame and dishonor is driven to go seek for aid of the duke of parma , which carried the ●itle but of a lieutenant unto his master in one province . and truly it is reported that the king of spain took not the loss of his men at the battaile of iury , where he received a great overthrow , so grievously , but that he was right glad to see his partakers reduced to so great an extremitie , as that they were enforced to present him a blank , and to offer to subscribe to any thing that he should demand . these faint proceeding of the king , of spain , these apparent coutentions betwixt the leagu●res themselves ; and this general discontentment of the common people might have shortned the warrs in france , if the now king had been of sufficient power to take and make his advantage of them : but i shall have occasion to shew why this advantage was omitted and not taken , in another place ; and therefore to proceed according to my purpose . if you consider that the etolians and arcadians warr●d a long time together for a wild boare ; that the carthaginians held long warrs with the people of piraca for a sea-rovers ship ; that there were mortall w●rrs betwixt the scots and picts for a few doggs which the one nation had taken from the other , and that the wars betwixt charles duke of burgondy and the switzers began but for a cart loaden with sheep skins which mr. de romont took from a switzer who passed therewith through his ground : you shall easily perceive and see how ready princes are to take very light occasions to war one against another ; and this ready desire accompanieth most commonly those princes who have valiant hearts , good occasions , and ready means to be revenged on their enemies . it is therefore to be thought that the now king of france , who is endowed with all the perfections and vertues which the almighty of his bounteous liberality useth to bestow upon princes , will not suffer the king of spain to offer him such wrong as he doth without revenging the same . he is valiant and wise , and undoubtedly he will follow the life and actions of his predecessors ; of which pipin made wars with the venetians , because they favoured the party of nicephorus emperor of greece against charles the great his father ; philip sirnamed the fair warred against adolph the emperor , because he had taken money of the king of england to make wars against france ; philip augustus denounced wars against france unto iohn king of england , because he killed his nephew arthur : and clovis , the first of that name , warred with alurick king of the visgots , because he harboured and received the exiles of france , and had suborned certain men to come and kill the french king within his own realm : and hath not the king of spain deserved much more then all these the hatred and hostility of the present king of france ? since he sendeth aid not to the enemies , but to the subjects of the king of france ; since he hath not taken but given money to others to make wars against him ; since he hath not killed his nephew , but his own son ; since he not onely receveth the exiles of france , but counselleth the good subjects thereof to become bad , and the most obedient to rebel against their king , and hireth not strangers , but his own natural subjects to come and murther the french king in his own palace . but it may be said that the spanish king hath taken a good course to keep the frenchmen out of his kingdom , by sending his forces into theirs , and by nourishing and continning the civ●l wars in france . to this i answer , that the leaguers begin now to lose their credit , that their forces and strength declineth , that their towns and partners leave them ; and that if they will not vouchsafe to imitate m. coriolanus , they must expect the success and fortune that fell unto the earls of warwick and salisbury in england ; m. coriolanus taking in evil part that the romans had rejected a very reasonable demand which he made unto them , joyned with their enemies , and obtained for them many battels and victories against his own country ; but being intreated by his wife and his mother , he returned into his country , and recovered whatsoever he or his enemies had taken from rome . by whose example , if the guisards , being now so weakned as they are , will not learn to submit themselves unto their princes mercy , they must fear and be afraid , when they hear that the earls of warwick and salisbury , after that they had deprived one king of his royal seat and scepter , and placed another in the same , were both cruelly murthered in the field , although there was a time whenas the one could have obtained whatsoever he would of the common people , and the other by reason of his offices had all the chief forces and strength of england as well by land as by sea , at his disposition and commandment . now if these two earls had no better end but to be slain in the field , although they were the mightiest and best beloved rebels that ever were in the world : what assurance can the gu●sards of france have of their good fortune ? what hope in the multitude of their partners , and their fellows in arms ? what confidence in the favour of fortune which never was , nor never will be constant in any other thing but inconstancy ? their glory therefore cannot continue long , their alliance shall not greatly avail the spanish king , and the remembrance and memory of this their rebellion will alwayes remain fresh , as well in the hearts of our after-comers , as in the mindes of our selves and our children , because men are more prone and ready to remember the wrongs that others do un●o them , then the benefits they receive from others . how can the frenchmen then forget the subtilty and cunning which the spaniards used in taking from them the kingdom of naples ? the rigour and cruelty that was shewed unto francis the first to make him resign the sovereignity of flanders ? the injury and injustice used by ferdinando king of castile , when he usurped and took into his hands the moyetie of the kingdom of navarr ? and the unlawfull violence of the spanish kings father practised in the usurpation of the dukedom of milan ? and remembring all this , can they want good occasion to exercise all kinde of hostility against the spaniards , as soon as it shall please god to send an end of these civil wars ? the occasions are great : and if you remember what hath been said of the strength of france , you will think that the means which the french king may have to be revenged of these wrongs , are far greater ; and so in this respect the spanish king hath shewed his indiscretion in entring into league with the guisards ; of whose friendship i pray you let us now consider what hold and good assurance he may have . there are divers kindes of assurances to be taken together ; some content themselves with the faithfull promise of their allies ; others require hostages ; many demand to have some holds and towns of strength in their custody : and there be such as never think themselves safe or well assured , unless they unarm their confederates ; but the strongest and best bond is , in the opinion of the wisest , a firm conjunction and binding of the allies together by the way of wedlock . now of all these sorts of alliances , which hath the king of spain taken ? or which of them can he take without shewing himself very indiscreet ? may he content himself with the faithfull promise of his allies ? will they hold their promise unto him who have violated their faith unto their liege lord and sovereign ? hath he taken hostages of them ? will they carefull of other mens lives , who have so small care of their own ? will they give him any strong holds ? with what reason can he detain them , since both they that give them have no authority or sufficient power to deliver them up into his hands , and he is not strong enough to keep and defend them when the hath them ? will he unarm them ? take their weapons from them , and what good can they do him ? will he make them assured to be at his devotion by a fast bond and linck of marriage ? what honour , or rather shame shall it be for him to mingle his blood , his honour , and his house with the infamy , dishonour , and ignominy of rebels and traytors ? but of traytors some one of them will become a king : o poor and unadvised prince , who shall spend his money to honour him who deserveth no honour , and of whose faithfull friendship he can have no fast assurance . but how shall he become a king ? by the forces of spain ? o simple and indiscreet king , who thinketh to purchase a great and invincible kingdom from a stranger , when he is not able to recover a poor country taken from him by his own subjects . but by what means , and by what colour shall he become a king ? by the example and imitation of hugh capet , who ( as you have heard ) was made king by shewing unto the pope and the people of france , that in choosing a king , the man that is present ought to be preferred before him that is absent ; he that governeth in person , before him that ruleth by a deputy ; he that is both carefull and vertuous , before him that is careless and vicious . but what manner of imitation is this , unless you call it an imitation when as a man doth all things quite contrary to his actions whom he proposeth to himself to follow and imitate ? for he that was deposed by hugh capet governed by his lieutenant , and the present king of france ruleth by his own person ; he was hated by reason of his great negligence , and this king was beloved for his great pains and diligence : he was insufficient to govern , and this king hath given many experiments of his great wit and sufficiency ; and to be short , this hugh capet , who is proposed as a man worthy to be imitated by the arch-traitor that would make himself king of france , used as his most principle reason this argument to shew that charles duke of lorrain , and uncle unto lewis the fifth , deserved not to be chosen king , because that in all controversies that fell out in his time betwixt the empire and the kingdom of france , the said charles shewed himself more affectionate and friendly unto the emperor then unto the french king. how blinde then are those guisards , who cannot see that when they shall desire the people to make choice of one amongst them to be their king , the greater part will hardly yeeld to their motion ? they will cry out that their king is yet alive , that it is not reason to take the crown from his head , and to put it upon a strangers , or upon one of his inferiour vassals ; that many can witness , that in all contentions betwixt . france and spain , they have alwayes shewed themselves more favourable unto spain , then unto their own country ; and lastly , that the duke of lorrain because he was a prince of the empire , had more reason to favour the emperor then the guisards have to befriend the spanish king , whom they should hate and abhorre , because he loveth not their country . you have seen the spanish kings indiscretion in contracting this league : now give me leave to shew you the league●s great solly in subscribing thereunto . the causes which moved them to enter into this league , were ( as you understand already ) very many : but it appears not how true , or rather how false their pretentions are : this must be discovered , and then their folly cannot be concealed . they lay to their late kings charge , that he was an heretick , a parricide , a wicked and impious despiser of god , a tyrant , and hypocrite , a perjured prince , and a man given over to all kinde of vice and wickedness . they charge him further , that he wasted the revenues of the crown , and that he committed many other follies long since mentioned . to all these , that their malice , falsehood and folly may appear , i will answer briefly ; a full denial of all that they say might serve for mine answer , were it not that i seek by reason and truth to confound them that have neither reason nor truth . i must therefore run thorow the kings life , and to purge him of the crime of heresie , i think it convenient to declare what he did both before and after he was king , against those whom the leaguers term hereticks . now to omit other matters , testifying his great zeal and affection unto the roman catholicks before he was king of france , i will prove the same by four principal arguments . first , it is apparent unto the world , that he was one of the chief authors of the massacre of paris , which was general through erance , and practised with a great hope utterly to extirpe all the protestants in france : next , it is certain that no prince living could shew greater hatred , stomach , or courage against men of a contrary religion unto himself , then he did at the ●iege of rochel , before which he lay , until he was fetcht thence into poland . thirdly , it is notorious unto as many as know any thing of his election unto the kingdom of poland , that there was nothing that more estranged the affections of the electors from him , then his great hatred shewed against the protestants , both in the time of the massacre , and also at the siege to rochel ; insomuch that mr. of valence , who was his ambassador unto the electors , was fa●n to publish a book , wherein he more cunningly then truly derived the fault and crime of that m●ssacre from him unto the duke of guise , who took the same in so evil part , that after the king was est●blished in poland , the said duke published an other book wherein he cleared himself , and layed the chief blame upon the late french king . lastly , whenas he had ruled a while in poland and saw the diversities of religions there , he loathed the country , detested their opinions , and could hardly be brought to take the oath which bound him to permit and tolerate a plurality of religions in that kingdom . but it may be thought , that as many princes have shewed themselves honest , vertuous and religious before they were kings , to the end they might the better attain unto a kingdom ; so he being assured by his mother , and by a vain prophesie , that she should live to see all her sons kings , and knowing that he should hardly come to the kingdom unless he gave some manifest signes of his zeal in religion , during the time that he lived as a subject under his brother , repressed his nature , dissembled his manners and disguised his religion , that heresie might not be a bar unto him for the kingdom . in the refuting of this objection , i shall have occasion to confound many of his actions together , which will serve to confute some other crimes layed to his charge . when his bother charles the ninth died , he was in poland , where hearing he news of his death , he took such a course for his departure from thence , as highly commendeth his wisdom , and manifestly declareth his great and natural love and affection unto his native country , with which course it shall be very requisite and expedient to acquaint you throughly , because his adversaries draw from hence their principal arguments to prove his infidelity , and the beginning of his evil government ; for where as he was ( say they ) bound by faithfull promise and oath to contnue in poland , and to have an especial care of the wealth and welfare of that country , he left and abandoned them when they had most need of him , as may appear by the letter that was sent unto him after his departure , by the principle peers , nobles and senators of that realm . it is not unknown unto any that know the state of france , and are conversant in the writers of the later accidents thereof , that he was very unwilling to go into poland , because that he saw that his brother was not likely to live long , and that he dying , in his absence the kingdom , which was alwayes to be preferred before the crown of poland , might be wrongfully tranferred unto his brother , or unto some other whom his brothers young years , or his absence might encourage to affect the same . this consideration moved him not to give his consent unto that journey , before that his mother faithfully promised to revoke him with all possible diligence , if his brother should chance to die . and some write , that at his departure , his mother , whether it were to make him the more willing to goe , or that she was resolved to take such order that charles the ninth should not live long , said unto him ; take not his departure ( my son ) grievously , for it shall not be long before thou shalt returne : let it be spoken either to comfort and encourage him ; or with her foreknowledg and prejudicate opinion ; he was scant setled in poland when a messenger came unto him , to signifie his brothers death ; this message being delivered , he wisely and providently called together the nobilitie of poland , imparted unto them his brothers death , required their counsel in a case of such difficulty as greatly perplexed his wits , and not lightly troubled the wisest amongst them . the first thing that was decreed , was , that the nobles should mourne for him , in the same manner , and with the same solemnities that they usually observe in mourning for their own kings , whereby they signified their great love which they bore him . the next matter that was resolved , was to dispatch a present messenger into france , with letters of credit unto the queen his mother , requiring her for him to take upon her the regency of france , untill his returne . and the third conclusion of their consultation was , to call a general assembly of the states , and therein to deliberate and consult what might be best for the king to do , whether to returne into france , or to continue and remaine in poland . in this interim , he calling to minde the trubulent estate of france , the young years of his brother , and the ambitious and aspiring minds of divers of the french nobility : and li●●wise understanding , that the peers of poland fearing his suddain departure , were about to take some order for preventing the same , determined with himself to depart thence before his going should be known , aswell because he would not have the same hindred and crossed by the nobilitie ; as for that he knew it would be very dangerous for him to pass homeward through the countries of divers princes that bore him no great good will , if he should depart thence as that they might have any foreknowledg and intelligence of the time of his departure , and of the way which he went in returning into france . this resolution thus taken , he writeth a letter with his owne hands unto those in whome he reposed greatest confidence , and signified unto them , that since the time of their last conference , he had received such intelligence out of france , as gave him just occasion to hasten thither in poste , and not to attend the general assembly of the states of poland ; he promiseth to returne so soon as he could conveniently ; prayeth them to excuse his suddain departure unto the rest of the nobilitie ; and for such matters as his leisure would not permitt him to committ unto his letter , he desireth them to give credit unto a faithfull counsellor of his , whom he left behinde him with further instructions for them : the nobilitie understanding by his owne letter , and these mens reports ( marke the love they bore him , and the care which they have of him ) sent presently a nobleman in poste after him , to beseech him to returne ; and wrote their letter un●o the emperor to certifie his majestie , that his hastie returne into france proceeded not of any offence given unto the king by them , nor of any evil opinion conceived by the king against them , but of some urgent occasion requiring his presence in france : they rested not here ; but when they saw that he returned not in such time as they looked for him , they wrote a large letter unto him wherein they declared how lovingly they consented to choose him before a number of other p●●nces that were competitors with him ; how honorably they sent for him into france , how royally they received him ; how dutifully they carried themselves towards him ; how carefully they provided for the safety of both his kingdoms , aswell of that which came unto him by discent , as of that which he received from their election ; how greatly he was honoured by their choice , and how dangerously he had forsaken them : they prayed his returne if it might stand with his good liking , if it mig●● be to his benefit ; if not , they humbly besought him to consider in what danger they stood of forreine enemies , what troubles hung over their heads by reason of the hatred and quarrels that were betwixt them and the princes of walachia , scythia , and muscovia , and how needfull and necessary it w●s for them not ●o be long without a king , whose presence might comfort them , whose counsel might advise them , whose experience might direct them , whose authoritie might govern them , and whose credit might countenance them . they forgot not the inconveniences that had hapned unto them since his departure , nor the difficulty and impossibility to provide for their redress , and their owne safetie without his presence ; for that it is an inviolable law in poland , that although the states of the country have decreed wars against an enemy , yet it can neither be denounced nor prosecuted without the consent and suffrage of their king. these necessities being thus expressed , they set him down a peremptory day within which to returne , with a plaine intimation , that if he shall not returne by that day , they will proceed unto the election of an other king ; beseeching him not to thinke that they will choose another for that they are weary of him , or desirous to forsake him ; there is no such conceit lodged in their hearts , no such cogitation entred into their heads ; but they and he must consider that poland is so situated , that barbarous enemies do environ it on every side , and that it is the stay of all christendom , and that therefore it behooveth them to be carefull when others are negligent , and to watch that others might keep in quiet without danger . and lastlie , that these premises well and dulie considered , such a kingdome cannot be long without an head , without a captaine , without a king. he receiveth these letters , and they receiving no such answer from him as might assure them of his returne unto them by the day appointed , proceeded to a new election : and hence his enemies derive their best arguments to condemne him of infideltie , and heresie ; of infidelitie , in that he returned not according to his promise ; and of heresie , in that living there amongst a number of sundry sects , and sectaries , he learned to bear with heretiques . i finde in the histories of poland , that when the states had agreed upon his election , the ambassadors which he had sent into poland about those affairs , were sworne in the name and behalfe of their master , by the archbishop of cracovia , to maintaine , uphold , conserve , and increase the ancient laws , rights , liberties , and immunities of the kingdome of poland , and of the great dukedome of lituania . the which oath being thus taken , the palatine of cracovia , being high marshall of the kingdom of poland , and the great captaine of samogitia , being marshal of the great dukedome of lituania , presently proclame him king of poland , and duke of lituania : here is no promise to abide with them for ever ; here is no oath not to returne againe into france ; here is no bond to tie him to continuall residence : and though he promised to return at his departure , yet you shall understand , that although he could 〈◊〉 would have return'd , yet hee had small occasion to return unto them : for first the kingdom of france is farr better then that of poland ; next few princes have ever left their native countries unto the government and administration of a lieutenant , to rule themselves in a forreign dominion : then hee found his own kingdom at his return , in such broyles and contentions , that hee c●uld not possi●ly appease them to return into poland at his day prefixed : and lastly , they not admitting his lawfull excuses , chose another king before h●e refused to come back unto them . this last cause is sufficient to excuse his not returning into that kingdom : and this is so true , that when i was in italy , i remember that it was a fresh news that the polacks had sent an ambassador unto the pope to excuse their suddain choise of their new king , and to do such ceremonies unto the pope as in such cases is required . this ambassador p●ssed by padua , where i saw him , and hee staied there so long , that he spent all the money that was allowed for his journy to rome and home again , before he went thence . the cause of his long stay , was the protestation that was made by the french ambassador residing then at rome , and requiring the pope not to accept of the said ambassador , as an ambassador sent unto him by the lawfull king of poland , because the french king his master had not resigned his right and title unto that crown : and the validity of this exception was so long in debating , that intimation being given to the poland ambassador not to proceed any further on his journy towards rome , untill the same question was fully decided , he was enforced to continue so long as i have said in padua , to the great hinderance of himself , and of all his company . besides , as our kings still carry the title of kings of france , in remembrance of their right unto that kingdom ; so the late king of france ca●sed himself to be called king of poland untill his dying day , in token that he never had resigned his interest and claime thereunto . this argument brought against his fidelitie is sufficiently refelled . it resteth to refute the exception made against his carriage and government in poland . this shall need no great confutation , because it appeareth by the aforementioned letters of the senato●s unto him , and the emperor after his departure , that there was no d●sl●ke conceived against him ; and the earnest entr●aty which was made unto him to return , testifieth the good opinion , hope , and confidence which they had to be well and wisely ruled by him . now whereas it is said , that he learned to bee favourable unto hereticks in poland : it may be that he conversed with some of them whilst hee was there , because he could not otherwise do ( their generall assemblies and meetings requiring his presence , and consisting of such peeres and nobles as were of diverse religions ) but it appeare●h by his letters written unto his especiall friends of that kingdom when he departed thence , that he had no great confidence or trust in them that were contrary unto him in religion . for , besides the letter that ●e wrote to the generall states of all the country , he wrote unto certain choice men , as unto the bishop of cinavia , unto the palatine of cracovia , ●nto the marshall of eboronius , unto the vice-chancellor wotkins , unto the castellan of meymcimer his vice-chamberlain , and unto the marsh●l of the court of lituania , all which were very zealous and earnest catholicks , and the o●ely men of whom ●e made any ●eckoning , during his short abode in poland . thus i have freed him from suspition either of heresie , or of any favor shewed unto h●reticks whilst he was abroad : now l●t me examine his li●e at home , and see whether untill his dying day he might be justly ●axed or touched with the crime of heresie . he came to lyons about the of september , in the year where the que●n his mother , the duke of alencon , his brother , the king of navarre , charles cardinal of guise , and others met with him : the of september , ( a short space of recr●a●ion and solace after so long a journey ) he falleth to consult with all those before nam●d , what meanes were best to be used to renew wa●rs against those whom they termed hugonetts ; he beseig●th pusania upon the roane , and taketh the same the of october , assaulteth mombrim , laieth seige to lioron , and never left in the dead of winter to warr against the protestants , untill he took a little truce during the solemnitie of his coron●tion : not long after his coronation , there came amb●ssadors unto him from the switzers to intreat libertie of conscience for the protestants of france ; they are heard with small favor , and their petition rejected with so great indignation , that the quee● mother was fain to pac●fie her son in h●s great rage and fury : the protestants require ayde out of germany : duke casimer cometh into france : the prince of conde groweth strong ; the king of navarre flieth from the french court unto him : the catholicks want money , the p●pe sendeth them florins . the duke of guise is sent to meet with casimir , either to repell him with force , or to deceive him with policy ; and becau●e they feared the king of navarre , diverse waies and meanes are practised ●o make him suspected unto the prince of conde ; immediatly after the duke of guise , followeth mounsieur the kings brother with greater troup●s ; but both he and the duke finding themselves not able to encounter with the p●ince of conde and the duke of casimir , mounsieur receiveth the duke with great fri●ndship in burgony and talketh very familiarly with him . to be short , the king and queen , and casimir meete ; a peace is concluded ; all offences are forgiven , and liberty of conscience is granted to be used in all places saving paris . the duke casimir dep●rteth ; and hee is no sooner gone , but the catholicks cry out against this peace ; the citizens of paris tread the articles thereof under their feet . a generall assembly is called at bl●ys . the king of navarre , the prince of conde , and the mashal damule come not to this assembly . the articles of the beforenamed peace are abrogated , and a full resolution is taken to subvert the prot●stants , or to enfo●ce them to receive the counsell of trent . the decrees of this assembly are sent to the prince of conde , and they are required to subscribe unto them ; which they refuse to do . the king is disco●tented , and sweareth not to leave untill he hath u●terly overthrown the protestants . hee writeth unto duke casimir , and unto the lansgrave of hesse , requiring them not to give any more succour unto the prince of conde . the one answereth the king gently , and prayeth him to keep the late concluded peace ; and the other threateneth that if the same be not observed , to return into france with far greater strength then he brought thither the year before . new troubles begin , but are quickly ended by reason of mounsi●urs going into flanders , and taking upon him the defence and patronage of that country . this is the kings behaviour and carriage before the holy league , the which beginneth in the year , . of this league three especial causes are pretended ; the troubles of france , the kings sterility , and the right of succession , which belongeth unto the king of navarr . by the confederates in this league these things are required ; that the catholick religion , and the nobility that professed the same , may be restored unto their ancient dignity ; that a parliament might be called , that tributes may be gathered for the king and the kingdom ; that extraordinary exactions may be mitigated ; that ev●ry third year a parliament may be held . and lastly , that an army of . footmen , and horse may be gathered and maintained with the kings treasure against the hugonets , and the same army to be lead by the kings own person , or by the duke of guise , as his lieutenant general . they set fo●th an apology containing their griefs and these petitions , and end the same with a promise to lay down their weapons , if the king will be content to subscribe to these articles , and to overthrow the protestants . the king of navarr finding himself to be the mark whereat these leaguers shot , published his apology , proveth himself to be no heretick , apostate , persecutor , or rebel ; sheweth that the duke of guise is the onely perturber of the peace and quiet of france , and that he cannot feel the wound thereof because he is a stranger ; and lastly , for the ending of all troubles without more effusion of blood , challengeth the combat . the late king published likewise his answer to every article , and promiseth that all these things shall be done answerable to gods word and the prescript rule of justice ; praying the leaguers , that since both he and the queen are yet young enough to have children , and that children are the gift of god , they will not rashly think him to be without all hope of children . here i might trouble you with the rehearsal of many examples of many rebels like unto these , who when their demands have been so reasonably answered as these were , desisted from wars , or had but an evil issue . but i must restrain my self , and labour to be short , otherwise i shall be both too long and tedious . what could a king , nay the most absolute king of the world , the mightiest king of europe , do more then this king did ? or what would they require more at this kings hands then he performed ? he entered not into this league ; would not be one of their confederates ; hinc nostri fundi calamitas ; but he seemeth to allow the proscription and disinheritance of navarr ; he banisheth all protestants out of the realm ; he answereth the king of denmark , who becometh a sutor for them , that he neither can nor will have peace with them ; he writeth to the prince of germany , who likewise intreated his favour for the protestants , that he knoweth well enough what to do without their counsel , and marvelleth that they have so great leisure as to meddle with other mens matters , and especially with such things wherewith they have nothing to do . this is not enough ; he provideth an army against the protestants , he sendeth to encounter with the forces of germany that were coming into france to succour them ; the duke of guise overthroweth them ; and the kings brother-in-law , the duke of ioyesa is overthrown by the king of navarr , with the loss of his own life , and of . of his souldiers . the duke of guise made proud and insolent with this victory , and having gotten above crowns by the spoiles of the enemies returneth to paris , boasteth of his conquest , preferreth himself before his idle & loytering king , ( as he termeth him discovereth his secret intentions more openly then he did before , and seeketh how he either might make away the king , or thrust him to a monastery . and when he heard that his secret practices were revealed unto the king by the duke of espernon , he is sore troubled , and laboureth to free himself from all manner of suspition ; what way taketh he to bring this to pass ? submitteth he himself unto the king ? cleareth he himself of the accusations laid to his charge ? craveth he pardon of his insolency ? he doth ; but how ? forsooth , in such manner , that even a man with one eye might easily see that he dissembleth . he cometh to paris with a small troop , but so disposeth his army that his intention to carry away the king by force could not be hidden . he craveth conference with the king , is admitted to his presence ; they spend three whole dayes together in conference ; he so playeth his part , that the king leaveth to suspect him , removeth the duke of espernon from the court and his company , who had revealed his secrets , and is angry with the said duke for accusing him wrongfully . what followeth ? god who knoweth the inward thoughts of all men , and hath an especial care of princes ●afety , by a sudden and unexpected accident , layeth open his dissimulation , and bewrayeth the dukes treachery . the king seeing that armed men came into paris in great troopes by night and day , setteth his switzers to watch and ward in every street of paris . it ●ortuned that a switzer by chance was striken by a parisian , with whom he had some private quarrel ; hereof followeth a great slaughter . the duke of guise committeth the switzers to prison , besetteth the lover with a garison of souldiers : the king beginneth to be afraid , he fleeth from paris secretly , taketh his mother thence with him , commende●h the duke of espernon his faith and loyalty , and escapeth the danger of the lion that lay in wait for his life , for that time , but is to die the death within a short time after , not by the sharp and merciless sword of the proud and ambitious duke ( which had been more princelike ) but by a short and poysoned knife of a jacobin fryer , which was too base a death for the greatest monarch of the world. but again to the duke ; who hearing that the king began to sound the depth of his treasons , and to suspect all his proceedings , to remove his many doubts , and to recover his good opinion , sendeth certain ambassadors unto him , ( if they may be termed ambassadors that go from a rebel unto a king ) of his own , and of diverse cities and provinces which he had drawn to his own faction , and had alwayes ready at hand . by the mouth of these ministers ( sufficiently instructed what to say ) he protested that nothing was further from his thoughts then to seize upon the kings person ; for if he had had any such minde , any such intention , he might have wrought his pleasure upon him when he had him in paris . first therefore he desireth , that the duke of espernons malice and untrue accusations might carry no credit , at the least-wise not breed any disgrace and discredit . next , that whatsoever hath been heretofore done , or said , might be buried in oblivion . thirdly , that the duke of espernon , and his brother mr. de valetta might be banished the court disturbers of the common peace . fourthly , that the government of normandy might be given unto the holy league . fifthly , that his brother the duke of mayne might be created great master of the kings pallace , and the cardinal of bourbon made governor of all france . sixthly , that two armies might belevied , and maintained at the kings charges against the hugonets , and one of them to be sent into picardy , under the kings or the duke of guise his conduct , and the other into dolphine , of which the duke of mayne must be general . lastly , that the king of navarr , with all his adherents , and all other hereticks , might be thrust out of the court and utte●ly destroyed , and a parliament presently called , wherein they might consult of matters of greater weight and consequence . the king perceived by these unreasonable demands that their pleasure and purpose was to make him a king of poland in france , that is , such a king as should carry the bare 〈◊〉 and name of a king , and others should rule , thinking it high time to call his wits together , to be in no longer subjection , and to begin to dissemble with them who go about to deceive and subvert him by cunning and dissimulation ; he therefore yeeldeth to all that was demanded , commandeth an assembly of the three estates to be held the next september at bloys , exhortethall his subjects unto a general peace , and devise●h all means possible to supplant the duke of guise . to this parliament came the most and best peers of the realm . the duke of guise absenteth himself , either for fear , because his guilty conscience accuseth him , or of set purpose and cunning , because he seeketh to be intreated . in his absence they began to consult of great matters , in all which the king rule●h not , but is ●uled ; he signifieth unto the nobility th●re assembled , that he taketh himself greatly bound unto them for their good and wholesome counsel , professeth himself to be unable to govern so turbulen● a kingdom any longer , desireth to be eased of s● great a charge , and thinketh it expedient , both for the common-wealth , and for himself , to imitate the example of charles the fifth , and to shut himself ; up as a penitentiary in some monastery ; and therefore he praye●h them to consider to whom he might best surrender his crown . but if his judgement might be of any fo●ce and weight with them , no man should contend for it . for no man was equal , much less to be preferred before the duke of guise ; he is valiant in arms , wise in counsel , zealous in religion , faithfull to h●s country , and wanteth nothing requisite in a king but the name of a king ; he is heard with great attention , beleeved wi●hout any contradiction , and the duke is sent for with all speed possible . it is no need to bid him come , he flyeth , he seemeth to be in heaven ; but falleth as suddenly as lucifer did down to hell . the king calleth him into his private chamber , pretending to have some great occasion to confer with him ; before the rest of the nobility he giveth him into his hands certain letters of his own hand-writing s●nt unto the king of spain , but intercepted , by which he is convinced to have ●ought the kings untimely death , and the unlawfull possession of his crown : he ●alleth down upon his knees , humbly bes●echeth the kings pardon ; and whiles with frivolous protestations , and false oaths he laboureth to clear himself , he is not so cruelly as justly murthered in the king presence . the arch-traytor being thus executed , the queen mother allowed the execution , praiseth her sons wisdom , thanketh god that it hath pleased him to put that counsel into the kings head , and to give him grace to execute the same ; and now ( saith she ) my son playeth the king indeed . the parisians are presently certified of the dukes death ; there is weeping and gnashing of teeth ; the crochilers have lost their countenance , the fac●ious their father , the seditious people their ambitious patron , and the malitious sorbonists their religious protector . what followeth ? sudden accidents must have suddain consultations ; new devises , hasty resolutions , hastie executions , and the new year must begin wi●h new treasons : they chuse the duke of aumale for their head ; they draw the kings picture in the durt through the streets ; they rob and ransack his exchequer , his palace , his store-houses ; and for their last resolution , they conclude that he must be no longer their king . according to this conclusion , after that their city was hardly beset , and they had almost endured as hard a siege as the citizens of ierusalem , they send out a desperate jacobin fryer , as their iudith to behead holofernes , to execute their doom and devillish sentence upon the lords anointed , and their lawfull king . the fryer goeth to the kings camp , which was at st. clovis , feigneth to have letters of great weight to deliver unto the king ; he is brought to his presence , kindly received , ( for the king alwayes loved those fryers too well ) and lovingly willed to declare the cause of his coming ; he delivereth his letters ; the king readeth them seriously , and the jaobin , more like a iudas then a follower of st. iames , seeing the kings doublet loose about him , aiming at a place where he might be sure to dispatch him , whilest he was busied in reading the letters , thrusteth a poysoned knife into his bowels of which wound he died within a few hours after . you have heard his tragedy , his reign , and his end , and what can you finde that savoureth of heresie ? was it heretical to persecute those whom they call hereticks before he reigned , and as long as he reigned ? was it schismatical to proscribe , banish , and massacre them ? was it apostatical to proclaim and make wars against them , whensoever and wheresoever the guisards required him ? was it irreligious and hypocritical for him in a lent time , when men use to be penitent for their sins , to whip themselves while the blood followeth , by his own example to induce the cardinal of lorrain , and others his chiefest counsellors and courtiers to do the like ? was he a despiser of god , who with consent of the popes holiness , to shew his zeal , and to leave an eternal monument thereof , did erect a new order of knighthood of the holy ghost , and took an oath to live and die in defence of the catholick faith ? was it impious , and an act not beseeming a christian prince , to go in person , and accompanied with most of the peers of his realm in procession bare-headed and bare-footed ? if none of these things be heresie , apostacy , and contempt of god , and religion ; then undoubted●y the late french king , having done all these things , was no heretick , no apostate , no schismitick , no despiser of god , but a zealous , a religious , a catholick , and a most christian prince . but the duke of guise his death is the matter that is most urged , is the sore that most grieveth , is the objection that needeth a present and large confutation : he was murthered without any desert , without any rightfull administration of justice , without any manner of proof , that he had committed a crime worthy of death . god said unto cain where is thy brother abel ; he said unto the woman accused or adultery , where are thy accusers ? he said unto his disciples , in the mouth of two or three consisteth a truth ; he said unto the judges of the earth , be ye wise and discreet in your judgements . and why said he all these ? forsooth , to shew that in every capital cause there ought to be an accuser , divers witnesses , and a judge to give sentence according unto law , and unto his conscience . truly the laws of france , and the lawes of all nations require , that a man being held guilty of any crime , be it never so odious , never so horrible , be called unto judgement , and be convinced by his own confession , or some other pregnant and forcible proof , before he can be condemned . but if the crime whereof he is accused be so manifest that all the world knoweth it , that he cannot deny it , and hath nothing to say for his defence ; it is lawfull to condemn him , yea , to execute him without hearing his cause ; especially , if by giving him notice of his arreignment , you give him time and opportunity to escape without punishment : the word of god saith , thou shalt do no murther ; but the laws of nature , the laws of nations , yea , the laws of princes say , that it is better to kill then to be killed : the apostles have taught , that the testimony of two or three witnesses is sufficient in any cause ; but the civil laws require sometimes seven , other times five , and commonly they are contented with two ; and by canonical constitutions according to the degrees of dignities of ecclesiastical persons , the testimony of seventy two , of sixty four , of twenty seven , and of seven is oftentimes requisite and necessary . god hath commanded every man to do according to his conscience ; but the lawes of princes command all judges to give judgement according to the proofs and allegations that are made before them . i may therefore boldly say , that not onely the pope , ( unto whom the canonists onely attribute this power and authority ) but also every lawfull secular prince ( unto whom god hath commanded that every soul should be obedient ) may , upon good occasion , and consideration of some circumstances , qualify , and interpret the lawes of god. he that striketh with the sword , shall perish with the sword , sayeth the holy scripture ; and there is no express commandment given not to suffer malefactors to live . but humane policy hath thought it convenient and equitable , that children because they know not what they do , that mad men because they are deprived of the use of reason and understanding , that any man killeth one another by mischance , because he offendeth through ignorance , and not of malice : and lastly , that an honest man , if he chance to kill a thief by night or by day , in defending his own person or goods , because it is lawfull to repel force by force , shall not be condemned to death , although his crime in it self , in strictness of law be capital . there is nothing more certain then the commandment of god , not to swear , and yet it is lawfull to swear , yea , it is an offence not to swear , if a man be commanded by a magistrate to swear ; and if a truth cannot be known but by an oath , and the oath that a man hath taken must be inviolable , it cannot be broken ; and there is no mans more odious , no crime more detestable then the sin of perjury ; and yet a judge that hath taken an oath to keep the statutes of his country without breaking the same , or without departing from the true sense and literal meaning of them , may violate them , if the iniquity of the time will not give him leave and leasure to confer with his superiour , or to ask his opinion , or if there be manifest dangers like to follow of the delay which he shall use . besides if a judge be commanded , yea sworn not to do any thing against the l●wes of god , or nature , or of his country , yet if he be urged by some great occ●sion , or if necessitie enforce him thereunto ; or if some notable danger , scandall , or inconvenience is like to follow of the strict observance of those lawe● , he may lawfully violate them . and shall a judge have authority to break lawes , and shal not an absolute prince have the like liberty ? a provost marshal taking a theif in the fact of committing a robberie , may hang him up presently with out any forme of judgement ; and shall not a king cause a notorious traytor to be murthered without a solemn sentence ? the governor of a city taking an homicide , an adulterer , a rav●sh●r of women upon the fact ▪ may chastise and punish them according to the rigor of the law w●thout any forme of law ; and a king taking a traytor be●ng abou● to deprive him of his life , of his crown apd scepter , shall he not do him to death without asking the opinion of his judges without imploring the helpe of his magistrates , and without imparting his treason unto his counsellors , or unto the friends and allies of the traytors , especially when as he may escape whilst these things shall be doing , when bee is so strong , so backed with friends , so guarded with souldiers , that if he be not executed upon a suddain , the respi●e and leisure which shall be given him , shall g●ve him time and meanes not only to escape the punishment which he hath deserved , but also to put in great hazard the life of his prince , and the weale of his country ; to be short , when either the prince or the traytor must die presently ? it is written of iehu the judge and king of israell , that he fearing the great multitude of baals priests , and doubting that if he should put them to death by the way of justice , there would follow some great inconvenience or scandal to himself ; he feigned that hee himself wou●d do sacrifice unto god baal , and by that pretence and colour he caused them all to come together , and when they were all assembled , hee willed them all to be murthered . who hath heard the historie of ladislaus king of bohemia , commendeth him not for his wisdome and discretion in dissembling the grief which he took to see the earle of cilia , his faithfull and assured friend and vncle , killed almost in his presence , so ●uningly that he not only seemed not to be grieved with his death , but also to think that he was lawfully killed , because hee presumed to come armed into the court where all others were unarmed ? the bohemians seeing how lovingly hee entertained ladislaus humiades the author of this murther , how kindly he used his mother , how wisely hee suffered ladislaus and his brother matthias to bring him into beuda , and how resolutely when he had him where hee was stronger then hee , he commanded him to be done to death for the murther committed on his vncles person , took it for a manifest argument that he would prove ( as ind●ed hee did ) a very wise , just , and valiant prince , si●ce in his youth he was so subtile , and so resolute , and gave them so notable an example and president of his justice . who hath read the policy which darius king of persia used in revenging the injury of oretes , who was grown to be so mightie , so proud , and so well backed with friends , that hee neither could nor durst do him to death by the ordinary course of justice , and prayseth him not for inventing a way to induce of his gentlemen to undertake his death ? and who commendeth not the mag●animitie and resolution of bageus , who when it fell out to his lott to be the first of the that had vowed to haza●d their live ; foe their king , went no less hastily then cuningly about his enterprise , and within a very short while murthered oretes , who had bea●ded and braved his king many years ? briefly , who readeth and alloweth not the history of david , who when a man c●me to him from saul his camp , and told him that he had kil●ed saul , commanded his s●rvant to kill him presently , and said unto him , thy blood bee upon thine ow● head , for thine own mouth hath spoken against thee ? and yet every man knoweth that saul killed himself , and that this poor simple man thought to have had a reward of david for bringing him the first news of sauls death . these premiss●s therefore being duly considered , it must follow that the late king had great reason a●d just cause to command the duke of guise to be killed . but his friends say nay ; they have caused it to be imprinted that he was one of the peers of france ; one of the greatest of that realme , one of the best beloved subjects of europe , and one that was allied unto great kings and princes : and that therefore the king causing him to be murthered , as he was mig●t well think , and justly feare , that in doing him to death , he should highly offend his best friends , and give just occasion unto as many as suffered any loss or detriment by his death , to revenge the same . as therefore iulius caesar winked at the treason committed by dunorix , and called him not into question for the same , for feare to offend his brother divitiacus , who was an assured and faithful friend unto the people of rome , and a man of great credit and authority in his country ; even so the king should have spared the duke of guise , and not have used such c●ueltie towards him as he did for feare to displease and discontent his dearest and best friends ; and as henry the king of england deprived the dukes of anmarle , of exceter and surrey , of the lands and possessions which richard the second gave them , and yet spared their lives ; so the king had done well if he had taken away the lands and livings , and not the life of the duke of guise . truly if h●s kingdom should have received no greater loss or dammage by the duke of guise his life , then the commonwealth of rome received by dunorix , the king should not have greatly done amiss to have suffered him to live : but since that the duke did alwaies aspire unto the crown , and since he desired , sought and laboured by all meanes possible to usurpe the same , the king played ( as his mother said ) the right part of a king , wh●●● as he resolved and ex●cuted his death with all convenient speed . for ▪ the same caesar which had pit●y and compassion on dunorix , because his life could not greatly hinder or cross his d●signes and purposes , first banished , and afterwards secretly caused his near kinsman lucius caesar to be murthered because he had both the mind and the meanes to withstand and prevent his intentions : and henry the should have had good occasion to repent him of the clemency and mercy which he shewed unto the before named dukes , if the e●rle of rutland had not been constrained by his own folly to reveale unto the king their treason and conspiracy against him , for which afterwards they were worthily executed : pitty therefore is commendable and best beseeming the majesty of a prince , when as the same may be used without any danger unto his person , or his state , or his kingdom ; but when as he seeth manifestly , that never a province , never a city , never an house of his kingdom , can or will long continue in good estate , in dutifull obedience , in naturall affection towards him , and his crown , unles he do som●●imes use to play the king , to revenge wrongs , and to punish treasons ; hee must needs change his na●ure , make a ver●ue o● neces●i●ie , and accommodate himself unto their manners and their merits with whom he hath occasion to deale . france n●v●r had any king that was more gentle , kinde , and curteous then that lewis who for his curtesie and clemency was ●irnamed the meek ; and yet the same lewis ( as you have already heard ) forgot that name , and the qualities and conditions incident thereunto , when it was in question whether he or his nephew bernard should rule and reigne . for then knowing that a prince cannot live in any good assurance of his estate and kingdom so long as another pretendeth right and title thereunto ; and having wrongfully been kept from the possession thereof he pluckt out his eyes , kept him in perpetuall prison , and in th● end caused his head to be cut from his shoulders . who can then blame the late k●ng of france , if he chose rather to rule , then to be ruled ; to kill , then to be killed ; to murder the duke of guise , then to endanger his whole estate and kingdom ? the prince that 〈◊〉 not an iniury that is done unto his commonaltie , or to a private person , is in danger somtimes to lose his life , or his kingdom ●as were the romans , and philip king of macedania ; he because he punished not a●tilas at the request of pau sanias ; and they , because they sent not the french men those which in the battaile betwixt them and the citizens of chynsie , forgeting the dutie of ambassadors , were found in the forem●st ranke of their enemies fighting against the french men : and is it necessary that a king shall punish or revenge a wrong done unto his country , or unto ● private man ; and shall it not be lawfull for him to take vengeance of the wrongs and indignities which are done unto himself ? may he command a ju●g to proceed defacto , without taking full knowledg of the cause , and every circumstance of the subjects cause ; and shall it not be lawfull for him , to use the like power and authoritie in his owne case ? the least and meanest judg , may he not sometimes give judgment hearing no other proof but very violent presumptions ; and sh●ll it not be lawfull for the king , from whom ▪ he same judg receiveth such power and authoritie , to do the like ? we say and confess that the●e is manifest , when the theif is taken in the fact ; and shall it not be lawfull for a prince to take that treason for notorious which the trayt●r hath committed ▪ if a man finde a stolle ● thing about a theef , he is in danger of death ; and if a man finde a traytor armed and all things else in a readiness to performe and execute his treacherous attempts shall he not be reputed a traytor ? the law sayeth , that whatsoever a king doth , it seemeth to be done with great reason : if he comme●deth any thing , every one is bound to beleeve that he hath good occasion to commend the same . his actions are manifest , but his thoughts are hidden and secret ; it is our dutie to tolerate the one , and not to murmur against the other , nor to enquire or demand the causes , motives , and reasons of his commandements ; his pleasure must be unto us as a law , and his will hath the full force and strength of reason ; and when the cause of that punishment which it pleaseth him to inflict is notorious and manifest , his commandment , although it be done in hast , and without great advisement , yet it carryeth no less force and moment then doth a sentence that was dulie examined , wisely perused , diligently considered , and solemnly pronounced . why then shall the death of the duke of guise be thought unlawfull , since the king commanded the same , not for hatred to the duke , but for securitie of himself , for love of the weal publique ; not without 〈◊〉 justice , but according to law and equitie , ( because a princes pleasure is held for law ) not without example ▪ but with approbation and imitation of many , who having had the like occasion have used the like punishment ; briefly , not to revenge his particular quarrels and jnjuryes , but to preserve his right and his crowne , upon which the wealth , the life , and the wellfare of all his good and loyall subj●cts do depend . he was allied unto many great princes which are displeased with his death , and will not leave it unrevenged ; but if these princes were the kings friends before the dukes death , they will not take the same in evill part ; and if they were his enemies , he needs not to care for them , or to feare their displeasure more then the universal ruine and destruction of his subjects . he was one of the peers of france : but honor may not be a priviledg un●o any man to embolde● him to offend the laws ; but the more honor a subject receiveth from his king , the more he is bound to love and f●are him . but grant that the king did evill in causing him to be murther●d ; shall the subjects be grieved therewith ? shall they seek revenge thereof ? shall they bear arms therefore against their prince and their country ? may the son arme himself to kill and murther his mother ? and is he not held for an ungracious and wicked child which will be revenged of his father although he have done him great wro●g ? and is not a king the father of his subjects ? and is not every country the mother of the naturall inhabitants thereof ? or may they war against their prince wihout seeking the lamentable overthrow , ruine and destruction of their country ? are all alterations dangerous in every well governed state , and can that alteration be without danger which transferreth the crowne from the right heire unto an usurper , from the lawfull king to an ambitious subj●ct ? but it is onely said , and no way proved , that the duke of guise had any such int●n●ion as to deprive his sovereigne , and to crown himself ; it may be suspected , but it is not notorious . this must appeare more manifestly then it doth , or else all that is said will be to no purpose . to manifest this therefore i will briefly examine that which hath been already said , and by his own acts and demands convince and prove his intention . it is said that the foot shall not presume to rule the head , no more should a subject take upon him to controll the king , or to prescribe unto him what hee shall do : and yet the duke of guise , not once , but many times rebuketh his kings proceedings against she protestants , blameth him of negligence , and telleth him more boldly , then wisely , that hee must not spare them but subvert them . and what was that but to spoile his kingdom ? the counsellor is commended which rather refuseth as office and charge with modesty , that is laid upon him , then affecteth the same before he be thought worthy thereof ; and yet the duke of guise staieth not untill he was moved by the king , but n●med himself for his lieutenant : and what was that but to appoint the kings officers ? wee read of saul , that it grieved him greatly when it was said that david had killed twenty thousand enemies , and saul but ten thousand ; and yet the duke of guise , after that he had overthrown the germans , is termed an other gideon , and he termeth his king a loiterer ; and what was that but to disgrace his soveraign ? it is commonly said , that where there is no offence committed , there needeth no pardon ; and yet the duke of guise would seem not to have offended , although hee desireth to have all that was said or done to bee pardoned , and buried in oblivion : and what was that bu● to betra● a guilry conscience , and an unwilling minde to acknowledge and confess his offence ? the subject that armeth multitudes without his kings commandment , when there is no fear of a forreign enemy , or any other in arms within a realm , giveth many presumptions and arguments of a rebellious minde ; and yet the duke of guise doth not onely arm multitudes , but also prote●teth , that he and they will lay down his and their arms until the king yeeldeth unto his demands ; and what was that but to threaten and menace his king ? the count of st. paul , high constable of france , was held a traytor by lewis the eleventh , and so executed , because he betrayed his counsel ▪ and kept certain holds and towns of strength from the king ; and yet the duke of guise must be no traytor , who revealed the kings secrets , and withheld many towns and cities from him , and drave him out of the principal city of his realm . francis the first proclaimed the duke of bourbon to be a rebel and a traytor because he fled to charles the fifth , and bore arms in his quarrel against him ; and yet the duke of guise is no traytor who favoureth the spanish king more then his own prince , and bringeth spaniards into france to murther and massacre the kings loving subjects . he saw that his conspiracies and secrets were discovered by the duke of espernon , and therefore he must be banished the court ; he saw that the king of spain prevailed not against england , because he had no towns in france , to harbour his wearied and sea-beaten souldiers ; and therefore at his next coming he must have normandy at his devotion ; for that was his purpose when he demanded that normandy should be given to the holy league . what meant he when he required that his brother should be made great master of the kings pallace , and the cardinal of lorrain governour of all france ? why demanded he no office for himself ? forsoo●h , because it was not yet time for him to say he must be king . france could not brook two kings . the late king must be first deposed ; and was it not his meaning to procure him to be depo●ed and deprived of his crown at the parliament which he required to be presently called and assembled ? that was the matter of great wait , the cause of such consequence whereof they must consult ; an to bring the matter to pass there must be two great armies in readiness ( the one in picardy , and the other in dolphine ) to bridle those who were most likely to withstand h●s coronation , and not to admit and receive him for their king . the hugonets also must be all subverted . they were the orato●s that preserved athens ; they were the ge●se that saved the roman capitol ; they therefore must be taken away , or else he must fail of his purpose . that nation whose king hath the honour to be called the most ch●istian king , may not brook an heretick for their king ; and therefore the king of navarr must be taken away , he must not live any longer ; the prince of conde next heir to the crown after him , was already dispatched by poyson , and his young infant was not fit to rule . but if the king of navarr's death might have contented him , if his overthrow might have set france at liberty , and utterly have subverted the protestants , why was not this king of navarr's offer accepted ? why refused he the combat , whereunto he was challenged ? such a champion as the duke was , should not have refused such a challenge ; such a gideon , that flew so many germans , should not have been afraid to encounter with one man , especially with such a man as forgat the name and state of a king to fight with a rebel , as debased himself to contend with a traitor , as if he won the battle , could not but lose some of his honour , because he had encountered with an infamous person , and if he lost the field , lost both his life and scepter . such a father and protector of his country should not have denied to hazard his life in such a quarrel as might have saved the lives of many of his best friends , who have been killed since the time of that challenge . but he thought it best to sleep in a whole skin , and he knew how to be king without such a hazard : he had preferred many , and therefore they would and should prefer him . but of him enough . and from him to the rest wherewith the late king was more vainly then truly charged . it followeth in the accusation , that he prodigally wasted the revenues of the crown , and gave himself to all kinde of vice and wickedness . this wastfull spending of the revenues of the crown , is a fault that exceedeth all other faults ; a fault that offendeth a kings subjects much more then any other vice , because when princes treasures are wasted , they flie to their subjects coffers , and empty their chests to fill their own exchequers . subjects therefore for their ease require that their king should be a good husband . it was a commendation that tully gave to king demetri●s ; it is a quality that is required in a good steward ; it is a property by so much more requisite in a prince , by how much his charge is greater then other mens ; but a though they desire that their prince should be thrifty , yet they would not have them covetous ; and as they can be contented that they should be liberal , so they like not that they shall be prodigal : thrift maketh them able to live with their own , covetousness enforceth them to prey upon their subjects . liberality procureth them the good will and love of all men , and prodigality bringeth them to poverty , and poverty teacheth them to invent and practice extraordinary wayes to supply their ordinary wants . but i must not stand upon such a king as subjects desire to have : i hasten to the accusation , and in handling thereof i mean not to free the king from all blame , but to lay the greatest blame upon them who are most to blame . true it is , that the revenues of france are now far greater then ever they were , and that they have received their great increase of late years ; yea , that the ancient kings never did nor could impose such subsidies and charges upon their subjects as have been lately levied in france . for charles the seventh was the first king that got and begun this point of imposing charges upon his subjects at his own pleasure , and without the consent of the states of his realm ; and yet this charles never levied more of his subjects then eight hundred thousand franks by the year , a smal sum in regard of that which is now levied . after him succeeded lewis the eleventh his son , who raised the revenues from ten hundred thousand , to forty and seven thousand , and yet he layed up nothing at the years end into his treasure-house ; for he builded more houses , and fortified more cities then all his predecessors did before him ; it is written of charles the eighth that he purposed to have reduced his subsidies unto twelve thousand franks , and to have the same sum by way of ben●volence from his subj●cts , or for the d●fence of his realm , meaning to defray his ordinary charges which the revenues of his demesnes , which together with all customs and impositions came to a million of francks . but sa●th my author philip de comines , the people pay now but two millions and one half , a great increase in so small a time ; and yet no increase in respect of that which followeth for you have heard out of mr. de la nove , that henry the second , the la●e kings father , levied by ordinary means on his subjects fifteen millions o● franck● by the year , which are five millions of crowns : and another of 〈◊〉 time testifieth , that the revenues of the late french king came unto ten or eleven millions of crowns . the book called the treasure of treasures of france , setteth down at large how the revenues are gathered , how they increased ▪ and how they have been , and are either prodigally or unthriftily , superfluo●sly , or extraordinarily wasted . the same book testifieth , that divers complaints have bin exhibited unto the king against the wastfull spenders of his treasures , and that his majesty was often●imes minded to take some present order for the redress of those abuses . but ▪ when he began to think thereon , and purposed to call into question those which were noted to have wasted his treasure , he was presently drawn from that intention by suddain wars , procured ( as it was thought ) by those who were guilty of mispending of his revenues , to the end that he might not have leisure to examine their abuses . it was shewed unto his majesty , that in thirty one years after his grandfather francis the first his death , the receipt of such money as came in those years unto the treasure amounted unto more then millions of crowns , and the expences came but to millions . it was shewed that besides the same sums which entered into the kings coffers in that time , the people had payed to the king use fifteen millions of millions , and millions of crowns , which i● as much money as thousand mules are able to carry . it was shewed that the pope in those few years had out of france better then thirty millions of crowns . it was shewed that this infinite treasure was not wasted by the kings of france , but by their officers ; that there were above two hundred seventy four families , whereof some might dispend an hundred thousand francks by the year , others eighty thousand , some sixty thousand , others forty , thirty , twenty ▪ and fifteen thousand , of which the best could not dispend above nine or ten thousand francks , and some not above two or three hundred before they had the collection of the kings rents and revenues . it was shewed that there were three hundred thirty eight treasurers , of which some were worth ten thousand , others twenty thousand , some thirty thousand , some forty thousand , others sixty and eighty thousand crowns . it was shewed that some began but with three hundred francks a year , whose yearly revenues came now to sixty thousand , or eighty thousand francks , and they were worth b●sides thirty , forty , fifty , sixty , and eighty thousand crowns in ready money , pla●e , and jewels . lastly , it was shewed , that whereas the k●ng might well have had two hundred millions of crowns in the treasury , he was indebted above thirty millions . and that there might be found six and thirty ladies in france , whose heirs , rather then they would be called to an accompt , would willingly pay the twentieth part of the debts of the crown ; and the above mentioned officers might think that they escaped very well if they might be freed from all danger by paying the residue . now considering that the house of guise , or such as depend upon them , ruled not onely the realm , but also managed the treasure of france of late years , during the minority of their kings , considering that the late king would and could not redress the abuses of such officers as received , and were countable for his revenues ; considering that he was charged with greater burthens then his predecessors , as the maintenance of his brother , the dower of his mother , and of the late queen of scots , the marriage of his sisters , and other debts in which he was left by his predecessors , considering that his revenues were increased before his time , or by such as ruled more then he in his time , and that princes do rather augment and encrease , then diminish their yearly rents and demeasns ; and lastly , considering that of thirty three chambers of account which are in france , not above six of them were for the king towards his end , and those of the poorest , and such as scant yeelded him three hundred thousand crowns , his receits being , as it hath been said , almost eleven millions ; no man may justly accuse him of consuming the wealth of his crown and kingdom . it is likewise to be noted , that wars are much more chargeable then they have been , and that he seldom lived out of wars ; not through his own folly , but by their fault who can blame him most ; and it cannot be denied but that he gave away much unto his favourites , and to his minions ; and yet his gifts were nothing comparable to the excessive liberality of his later pred●cessors . for it is written that lewis the . gave to his physitian in five months fifty four thonsand crowns , besides the bishoprick of amiens for his nephew , and divers offices and lands for himself and his friends . bodin in his book de republica reporteth , that charls the ninth king of france his brother , gave away in the year . two millons and seven hundred thousand francks , and the next year two millions and forty four thousand francks , and in the last year of his reign one million five hundred and two thousand francks , besides certain years pentions , which amounted unto one hundred thousaud francks . but grant that he gave much more then he did ; is it not lawful for a prince to reward his servants ? is it not in his liberty to cast his especial favour upon whom it pleaseth him ? and is there any thing that sheweth a kings greatness , procureth him faithful friends , and eternizeth his name , more then his bounty and liberality ? i know that nero was reprehended , because that in fifteen years he gave away above fifty five millions . i confess that caligula is blamed for that he spent in one year sixty seven millions . and i acknowledge that dion reporteth it for no praise and commendation unto claudius that he wasted in three years five miriades of miriades and seventh usand seven hundred and eight drams , or as some report , one thousand seven hundred and eight miriades . i allow no such prodigality , and yet i think it not lawful for subjects to rebel against their princes if they be over-prodigal ; i know that there be other ways to be used to restrain their excessive liberality . i read that the parliament house , in the tenth year of richard the second of england , considering that through the covetousness of the officers by them displaced , the kings treasure had been imbezelled and lewdly spent , chose thirteen lords to have the oversight ( under the king ) of the whole government of the realm . and i finde that divers subjects have revolted from their obedience to their princes , because they having wasted their revenues , they over-charged them with subsidies and impositions . but i see that their rebellion wrought their own confusion . now from the late kings prodigality , briefly in a few words to his other vices ; he is noted to have been somewhat more given to venery then it became a married prince , but i find not that his wantonness was outragious ; and sure i am , that he never had so many concubines as solomon ; nor caused any man to be killed that he might enjoy his wife , as david did to urias ; nor made away with his own wife to have another , as it is said the spanish king did : and yet solomon was the wisest prince that ever lived ; and no king ever pleased god more then david did ; and the leaguers held king philip to be the mirror of the kings in our age . neither did the late king of france delight so greatly in the company of wanton women , but that he could and would have used the same with much more moderation then he did , had not the queen-mother , the duke of guise , and others who ruled all things under him , nourished that humour in him , to the end that he following of his delights , they might the more freely govern the whole kingdom at their own will and pleasure ; a policy borrowed of cardinal wolsey . this wolsey being henry the eighth his chaplain , and brought into credit and favour by the bishop of winchester , made his house a paradise of all kind of pleasure , and oftentimes invited the king thither , and so fed him with vain delights , that his majesty during the greatest time of his younger years , committed the government of the whole kingdom into his hands . it is written of lewis king of bohemia , that if he had had a good governor in his youth , who would not onely have had a care of his health , but also have given him good instructions , he would undoubtedly have made a notable prince ; for he had a very good wit , and a natural disposition to vertue and goodness : but the marquess of brandenburg , who by his father was left to be the teacher and informer of his youth and manners being a very good prince , but more delighting in banquets , dancings , and other such sports and pastimes , then in serious and grave studies befitting a prince , brought the king up in those vanities , wherein he took such pleasure and delight , that he cared not how little he medled with matters of state. good education is a great jewel for all men , but especially for princes , because that such doctrine and disposition as children and young-men receive in their youth , such they retain in their elder years . and the prince is not so much to blame who is given unto vanities in his riper years , as they are to be reprehended who trained him up in vain delights in the days of his indiscretion . the blame therefore of henry the third his wantonness , must light upon them who were the authors of his folly , and abused those good gifts and graces which the almighty had bestowed upon him , which were valour , wisdom , eloquence , and the use of divers languages , qualities not so common as commendable in a prince : his valour is proved by the siege of rechel , where ( as it is written by historiographers of good credit ) it was impossible for a prince ( for such was he at that time ) to shew himself more truly valiant then he did ; and the commendation which sir henry cobham ( a discreet and wise gentleman , and of great judgement and experience ) when he was ambassador for her majesty in france gave him , upon occasion of talk at his table ( coming from such and so able a man as was ) may serve for a sufficient proof of the rest of his good qualities : for i well remember that the said sir henry , talking with his nephew mr. maximilian cobham ( who was then lately come out of england into france ) of the late king said , that he had been imploied as ambassador for her majesty unto the emperor , the king of spain , and divers other princes , but among them all , he never heard any forein prince that delivered his mind more eloquently , readily , and wisely then the said king ; and that as often as he had audience of him , he would sometimes speak in french , and sometimes in italian ; and although he answered him fully to every point whereof they conferred , before he departed from him , yet ( like a wise and discreet prince ) he would always require him not to take it for his full and resolute answer , untill he had talked with his council ; and at their next meeting , his later answer seldom or never varied from the former ; a manifest argument of his great wisdom , who was able to answer an ambassador upon the sudden , and that not at one conference onely , bnt upon as many and as great occasions as he the said sir henry had to confer with his majesty , in the space of three or four years , so well and so wisely , that his greatest and gravest councellors could not upon deliberation amend his sudden and extemporal answers . this commendation given him by sir henry cobham is confirmed by the siegneur darrennes , one of the ambassadors sent from the prince of condey unto his majesty in the year . to negotiate a general peace betwixt the king and his discontented subjects , as well papists as protestants . this ambassador in the preamble of his speech to the king used these words . we thank god that it hath pleased him so highly to favour us , as to send us a king that both will and can hear himself the wants and complaints of his subjects , and order and redress the same according to his good pleasure , and the laudable course of justice : for if our writers have imployed their labours in writing to blame and reprehend those kings which hear not but by the ears of others , which see not but by the eyes of others , and speak not but by the mouthes of others ; we have most great occasion to think our selves very happy and blessed , unto whom god hath sent a king so gentle , and so loving unto his subjects , as that he will hear all our causes and controversies himself ; and a king of so rare and excellent wisdom , as that he is able to decide and determine our contentions . this commendation given him by seigneur darennes far exceedeth sir henry cobhams , because he was the ambassador of a prince that was in league with the late king , and the siegneur darennes of a prince that not long before had born arms against this king ; and sir henry might speak for favour , but the other spake as he thought ; because it appeareth by the rest of the speeches which he used in the same negotiation , that he neither would or could dissemble : and because this praise and commendation was given by an enemy rather then by a friend , it cannot but be void of all partiality , assertion , or flattery . thus you have heard the french kings vertues and his imperfections ; the leaguers folly , and the spanish kings indiscretion . now it resteth to declare unto you his further error , which although it be the last , yet it is not the least ; and i fear me i shall have occasion to enlarge my self more of it then i did of the other three . it is not unknown unto all or most part of the world , that the king of spain too much crediting the light and false reports of certain english fugitives , did once attempt , and doth still intend to invade and subdue england . this attempt and this intention , although it seemeth to be grounded upon good reasons , and to be allowed by the wisest councellors ; yet i will shew that it was neither begun with wisdom , nor is continued with any great discretion . to shew this , it shall be needful to examine all and every of the causes which moved him to undertake this attempt and purpose . the causes are many , and some of them are already sufficiently declared ; others rest , first to be discovered , and then then to be confuted : it hath already been shewed , that for succouring of france , for aiding of flanders , for intercepting his money , and for favouring and furthering of don antonio his resolution to recover the kingdom of portugal , the spanish king had no just occasion to be offended with the queens majesty . it remaineth to prove that the popes excommunication , that the false and sinister reports of the english fugitives , the death of the late queen of scots , of the sending away of his ambassador with some small disgrace out of england , giveth him no just occasion to trouble her majesties quiet and peaceable government . all this being proved , his indiscretion shall be made appear by three principal reasons . the first , because he took no good course for the accomplishment of his enterprise . the second , because that although his course had been good , yet he neither was , nor is able to subdue england . and the third , because albeit he should chance to conquer our realm , yet he could not hold the same long . the order whereunto i have tied my self , requireth that i begin with the popes excommunication . and for the better clearing of this point , it were necessary to shew what authority he hath to excommunicate . but this is a matter that requireth a whole and large volume ; and therefore i have thought good not to medle therewith , but to refer you for your better instruction unto the large apology which marsilius paturius wrote above years ago in the defence of the emperor lewis of baviera against the pope , that would not admit or allow him for emperor : there you shall see that the pope , although he were christs lawfull and indubitate vicar , ( a point which never was nor will be proved ) yet he hath no more authority then christ himself had . there you shall read , that christ came not into the world to rule , that he took not upon him to command princes , but that both he himself obeyed , and taught his apostles to obey princes . there you shall understand that saint paul the apostle , saint peter , and other of christs disciples obeyed the civil magistrate , and submitted themselves unto temporal government . there briefly , you shall learn that not clergy man ought to meddle with temporal matters ; and that the pope hath no more authority to pardon sins , or excommunicate any man , then other inferior priests and ministers have . all this being true , as in that apology you shall finde it learnedly , substantially and sufficiently proved , not by humane reasons , which may be erroneous , but by sacred scriptures , which cannot be controlled ; your own discretion may sufficiently warrant you , that this excommunication can be of no great force ; and yet because many of our countrimen attribute too much unto the popes authority , and cannot be perswaded but that he came unto the same directly , and holdeth it immediately from christ. i will shew you as briefly as i can , how the pope of rome attained unto that great authority which he now enjoyeth . it appeareth by du haillan in the french chronicle , that in the time of charles the great , the popes of rome had no power or authority in rome it self ; they medled but onely with matters of religion , with ecclesiastical discipline , and with points of divinity . it appeareth also by platina , dr. illescas , and robert barnes , three notable writers of the popes lives ; the first being an italian , the second a spaniard , and the third an englishman , that many years after christs passion , and after st. peters death , they were cruelly massacred and martyred by the emperors of rome . it is also notorious and apparent , by the testimony the same writers , and of many more , that they were wont to be chosen , approved , and confirmed by the roman emperors , insomuch that he was not held for a lawful pope which had not the emperors approbation ; briefly you shall find in the histories and chronicles of france , that three popes being chosen at one time , they came into france ( the kings whereof were then also emperors ) to excuse themselves and their election , because it was made without the consent or privity of the emperor , and to stand to his opinion that then was emperor , which of the three should be pope ; but now there is a great alteration , and a marvellous change . for the servant commandeth the master , the subject his sovereign , the inferior his superior , the vassal his lord , and the elegible the elector ; whereat so many marvel , that it was never more necessary or expedient then it is now , to declare how this came to pass ; you shall therefore understand that there was a time when as the emperor had power and preheminence over all the princes of christendom , as well spirituall as temporal ; and as long as this power and prerogative continued , so long the name of the emperor was honored of all men , his empire was large and ample , his dominions great and excessive , and his credit and authority was marvellous and incredible . about , or not long after this time , not god , but the devil raised up a man , who seeking the preferment of this world , and the advancement of his see , endeavoured by all means possible to attain his purpose . what doth he ? what course taketh he ? what means useth he ? what habit putshe on ? he thinketh it not good to use any violence ; his forces are too weak , his treasury too smal , his arms are not great , and he wanteth a lyons skin , he therefore playeth the fox ; accommodateth himself unto the humors of princes , counterfeiteth an extraordinary kind of holiness , and more then a common and usual kind of zeal , sancti●y and devotion , and entreateth the emperor to make him head of all the churches of the world ; because as rome was his seat that commandeth the world in secular causes ; so the bishop that had his sea at rome , was worthy to govern and rule all other bishops in spiritual affairs . the emperor that then was , had killed his predecessor , had usurped his empire , and had need of one to tolerate and excuse his murder , and to countenance and allow his usurpation ; and therefore taking the pope to be the fittest man that then lived to further his purpose , yeeldeth to his demand ; but the other bishops , which before that time never acknowledged any superiour , refused to receive and acknowledge him for their head , who was wont to be their equal and companion . the bishops contradiction could not make him give over his suit ; he praieth , entreateth , beseecheth , and never leaveth to be importunate untill phocas the emperor granteth his request . he might have contented himself with this , grant , with this favour ; but as covetous men , the more they have , the more they desire ; so this ambitious and proud prelate studieth presently how to get new dignities , how to purchase new honors ; wherein he findeth not only fortune , but the time favourable and friendly unto him . for whenas the empire began to decay , having lost france , england , and germany , the huns conquered italy , the vandals became lords of the greatest part of africa , and the dissolution and loss of the empire began to be so great , that the emperors were fain to give over all the west countries , and to sea● themselves in the east . it happened not long after , that there fell out a great contention betwixt the pope and the emperor touching images ; the one commanded them to be pulled down , and the other to be raised up , and he excommunicated the emperor for withstanding his commandment . and about this time , or not very long after , the lumbards began to make great wars in italy , whose forces the pope ( who was then very weak ) not being able to resist , was forced to flie for aid to the king of france , by whom being defended from the force and violence of his enemies ; were it to be revenged of the emperor of the east , or to recompence the good turn and pleasure which the frenchmen had done him in debasing the pride of the lumbards , or to make the way to encrease his own power and magnificence more ready and easie , considering the weakness of the eastern emperor , whose power began daily to decrease and diminish , through the continual and cruel wars which were between him and the turk , he presumed to declare the king of france , which was then charls the great , for rightful emperor . and so he , which at the beginning was poor aud needy , feared not to deprive him of the emperial diadem , unto whom god commanded all humane creatures should be obedient , and to chuse the roman emperor , whose election belonged in former times to the people or the soldiers of rome . but what were the fruits , what the effects of this choyce ? forsooth , a division of the empire , the which of one was made two ; a dangerous contention , and long wars , the beginning and end whereof was most lamentable ; for the empire having continued a long time in the race of charls the great , the princes and pe●rs of italy began to grieve and grudg thereat ; insomuch , that entring into league and confederacy together , they chose berengarius emperor , and aided and animated him to make wars against the lawful emperor who was then lewis the third . this lewis being hated of his own subjects for his great pride and tyranny , othon duke of saxony went into italy with a great army , and there subdued berengarius , and received of the pope the emperial crown for his guerdon and recompence , lewis the right and lawful emperor being then alive : the pope that then was being gregory the fifth , and this othon , whom he had made emperor , were both germans , and naturally hated all french men ; and therefore began to devise with themselves , how they might take away all possibility for ever from the french-men to recover the empire . the pope shewing himself herein wiser then the emperor , inventeth these means . he thought it convenient for the better countenance of the emperor , that he should be assisted and alwayes accompanied with certain grave and wise personages , as well for learning as for honour : and therefore he ordained that seven princes of germany should have full power and authority to chuse the emperor , whereunto the emperor consented most willingly , as well in regard of the hatred which he bore unto france , as for that there were like to rise quarrels and debates betwixt the germans themselves touching the election . what doth the pope when he hath gained this high point ? seeketh he not for something more ? thought he that it was sufficient honour for his pontifical seat , that three of the seven electors of the emperor were bishops , and all of them sworn to be obedient unto him in all things ? approved he alwayes their election ? beareth he any respect or honour unto them that were chosen by the same elector ? he meaneth no such thing : for he setteth them at naught , seeketh to discredit them , and is not ashamed to command them to swear that they shall alwayes defend , keep and maintain the goods of the church , and the popes , and also their dignities , their priviledges , their laws , and their decrees ; by vertue of which oath he restraineth their wills , abridgeth their power , and enforceth them to be at his devotion . true it is , that the emperors frederick the third and second , and henry the fourth , not vouchsafing to brook their bravadoes , their threats , and their outrages , opposed themselves against all their audacious enterprises ; but they care not for the first , set as little by the second , contemned the third , and excommunicated them all . they rest not satisfied with these honours ; they proceed further , and desire more ; commanding that no secular prince shall take upon him to give any spiritual living , any ecclesiastical dignity ; they excommunicate as well those that give such livings , as those which receive them at their hands ; having obtained this advantage , they covet still more ; and think it not sufficient to be priviledged themselves , but all the clergy must participate and taste of their honours . all priests and ecclesiastical persons must be exempt from all charges , subsidies , and impositions ; no man must be so bold as to meddle with their rents , with their revenues ; the bishops and all the clergy are bound to them for their liberality : in requital therefore of these great priviledges and immunities , it behooveth them to purchase and get the favour , and good liking of all secular princes ; of some , to get as much by them as they can possibly ; of others , to have their help against their enemies , and against those that will not yeeld and condiscend to all their demands and desires . they deal herein so cunningly that they finde some so ready , willing , and desirous to help and succour them , that they vouchsafe to imploy their goods , their subjects , yea , their own lives to do them service . all histories are full of wars , of battels , of victories , begun , fought and obtained at the instance , at the request , and in the behalf of the popes . i shall not need to name the princes , to record the battels , or to mention the victories . our histories , and the histories of all other nations remember them sufficiently . our forefathers declared them unto their posterity , and we may have heard of them of our fathers , of our grandfathers . but to give the more credit unto my speech , and occasion unto the incredulous to beleeve me the better , i will briefly discover unto you the means ; the cunning , and the subtilty which they have used to attain unto their greatness , and height , and to the continuance and perpetuity of their rule and government . there is nothing more profitable or expedient for him that will advance himself in credit , reputation and authority , then to know the deliberations and purposes of his enemies : and because it is very difficult and hard to attain unto this knowledge , he deserveth gret praise & commendation , that can behave himself so cunningly , so politickly , as to learn all his secret adversaries intents , and practices ; and it is not only necessary to understand his determinations , but also it is convenient and fitting sometimes to foresee and prevent them ; yea , it is needfull to be acquainted with his actions , and not onely with those which he intendeth to do presently , and at home , but also with them which he purposeth to do hereafter , and far from home ; for by understanding and knowing these things , a man may quickly either get all that he desireth , or else so temporize and prolong matters until the time fall out fit and favourable for his purpose . all princes therefore , to have a certain and sure knowledge of these things , are accustomed to have their ambassadors in the courts of their friends and confederates , who do not onely send them certain news of the intents and purposes of their friends , but also whatsoever else is done or said in their courts or in their councils . but the pope as he challengeth unto himself a preheminence above all other princes , so he far excelleth them all in this kinde of providence . for besides that he hath his ambassadors in the courts of divers princes , he hath also his espies , his favorites and his sworn men . there are many bishops , abbots , priors , and cardinals which are councellors unto kings , although they have sworn to do nothing in prejudice of the holy church , to condiscend unto nothing that shall weaken or diminish the popes authority ; to learn , espy , understand , prove , attempt , foresee , and practice all things that may any wayes befit or advance his pontifical dignity . moreover , to make his way more ready and easie for his ambassadors to understand all that may stand him in steed , he purchaseth the favour and good opinion of princes favourites , and such as are neerest about them , by rewards , promises , bribes , and corruptions : unto some he giveth a cardinalship , unto others his daughters or kinswomen in marriage ; and not to leave the princes themselves uncorrupted , he sufferth them sometimes to take the tenths of their kingdoms , to make their profit of his croicadoes ; and to procure them to be the more ready to do him pleasure , he feedeth them with fair words , with sweet and sugered speeches , he adorneth them with new titles , with new honours and dignities , that are more gorgeous in shew then in deed ; calling some of them catholick kings , others most christian kings , some protectors of the sea of rome , and others defenders of the faith : and when he hath occasion to change or innovate any thing , then he helpeth himself with a specious shew of a zeal of religion , with the report and remembrance of that authority which he challengeth to have received from god , and with a vain flourish of that honour and reverence , which some princes being more zealous and devout then wise , have shewed unto him , endeavouring to perswade others by their examples to do the like . but if it chance , either by the iniquity of time , or by their incredulity whom he seeketh to make his friends , that they will not give ear unto his perswasions , he hath presently recourse unto the decrees and constitutions of his predecessors , he wresteth the text of the holy scripture to serve his purpose , and forgetteth nothing that hath been either done or devised , and decreed for his advantage . he putteth them therefore in mind , that boniface the eighth made a decree , that as many as would be saved , and have a part in the kingdom of heaven , must of necessity be obedient in all cases and in all places unto the pope : wherein he doth not onely resemble , but make himself equal to , and better then his master christ , because he , while he was upon the earth , did not onely shew obedience , but also taught his apostles ( as i have formerly said ) to be obedient unto inferior magistrates , and such as were in authority ; and the pope will be both honoured and obeyed of the greatest princes and monarchs of the world ; yea , if all the princes of europe , if the sacred and general councils of all the nations of the world should make a law or ordinance , the same shall be of no force , strength , or validity , if he do not approve , ratifie , and confirm the same ; and if any prince being more bold then the rest , presumeth to say there have been many bad and evil popes , it shall be answered him presently that he ought not therefore to contemn or reject their pontifical authority , and that no man upon earth may be so bold as to examine or reprehend , or censure the popes actions . i have acquainted you with many devices , great subtilties , and fine policies , but the finest deceits are yet behind ; for is it possible to have a better means to overthrow and ruinate a princes enemies , then to make them perish without laying hands upon them , without effusion of blood , without spending of money , without imploying his own force and authority ? there is no victory but is honourable , and yet of all victories that is most commendable which is purchased with least effusion of blood or spending of money . the pope therefore aiding himself with this kinde of policy , whenas some prince or other being mightier then he , will not bow under his yoak , against whom he dareth not make open wars , he seeketh by all means possible to bring him into hatred with some other prince ; he slandereth him , spreadeth evil rumors and reports of him , taketh away his good name , scandalizeth his person , and imploreth the aid and assistance of all christian princes against him ; he giveth his kingdom to him that can or will invade the same , he declareth him to be an hereticke , he depriveth him of his scepter , he taketh all his titles from him , he commandeth his subjects not to obey him , he suborneth his own children to rise up in arms against him , he procureth his subjects to seek his overthrow , he causeth another to be crowned in his place , and he excommunicateth both him and his kingdom . and if neither the forces of his enemies , nor the rebellion of his subjects , the confederacy of many princes against him , nor the pollicies whereof we have spoken be able to supplant and suppress him , then he procureth some one or other to kill him , or to deliver him by some treason into the hands of his enemies . truly these are strange policies , cruel devices , and such kind of revenge as a man shall hardly find to have been practised by secular princes ; and therefore that my words may carry the more credit , since they tend to the discredit of the holy father of rome , i will prove by the testimony of authentical histories all that i have said . boniface the eighth , sollicited the king of england to w●rr against philip the faire king of france ; and pope benedict , who cared not wh●t it cost king philip , so that his popedome might bee honoured by the holy warrs , which the said king had promised to make against the turk , defamed him through all the world , calling him disloyall , false and forsworn prince . pope hildibr and sowed great dissentions and immortal warres betwixt the princes of germany and the emperor henry the . and commanded the electors to chuse another emperor in his place ; and when that would not prevaile , he suborned the son to beare armes against the father , and to deprive him of the empire . alexander the third procured the millanois and other cities of italy to rebell against frederick the emperor ; and alexander the sixt took the name and title of most christian king from charles the eighth of france , and gave it unto the king of castile . it is written that innocent the fourth held a councell at lions in france , and with the helpe of the frenchmen thrust fredericke the second from the empire , and caused henry landsgrave of thuring to bee chosen in his place . and we find in diverse true histories , that pope pascall , gregory the . victor the . and vrban the . had great variance and contention with the emperor conrad and henry his son for the collations and installations of bishops ; and when they could not otherwise hu●t them , they excommunicated both the father and the son. but i have to tell you a more strange history , a more wicked action , and such a one as beseemed not a christian , much less the pope , who calleth himself the father of all christians ; and that is an history of alexander the . who was so furious , indiscreet , and frantick in prosecuting the hat●ed which he bore unto the emperor frederick barbarossa , that besides other malitious and wicked meanes by which he sought to have him killed , whiles the good emperor was busied in warring against the turk for the good and benefit of all christendom , he sent word unto the turk , that he should look for no peace at the christians hands so long as the emperor lived , and that therefore it behooved him to look for some meanes to surprise and kill him ; and to the end the emperor should not escape the turks hands , unto whom hee was not known , hee sent him his picture , whereby the turk found a way within a small time after , to t●ke him prisoner . and although the emperor feigned himself to be the emperors chamberlain , yet that could not helpe him . for the sultan conferred him with the picture which the pope had sent him , and thereby knew him . and when the emperor was sett at liberty , not without great charges to himself , and greater detriment to the whole state of christendom , he assembled the princes of germany together , and there shewed them the pop●s letters , and likewise the picture which he had sent to the sultan . there wanted no good will in gregory the . that the emperor henry the . was not killed in hearing mass , by a great stone which hee had caused to bee ●ung so cuningly and artificially right over the place where the emperor should heare mass , that while he was upon his knees , and at his devotion , it should have fallen down upon his head ; but it pleased god to preserve the innocent emperor , and to suffer the store to fall upon the chief workemans head whiles hee was making tryall of his skill and cunning . what shall i speak of his unsatiable desire of revenge , who so much forgat god and the reverence which his best predecessors bore unto the sacrament of the altar , that he caused the same to be poysoned and a good emperor to be poysoned therewith . but what do i trouble you with forreign examples , with old and ancient histories , since we have some of later time , some ●igher unto us , some domesticall testimonies which do sufficiently witness the fury , enmity , hatred , cruelty and tyranny of popes ? can any man desire a better proof of the popes avarice then the history of king iohn ? this king ( as our chronicles testifie ) was somewhat too severe to his clergy , and over-hard to the nobility of his realme , insomuch that bo●h rebelled against h●m , and had their recourse for their better ayd unto the popes holiness , who presently excommunicated him , and commanded all christian princes , and especially the king of france , to invade his country . the french king obeyeth this commandement , and sendeth his son lewis with a great army into england , where he is received with great honor , and aided by the rebellious barons with all the helpe and power that they could make for him . the king perceiving that he was too weak to encouunter with his own subjects , and with the forreign supplies that were sent ●h●m , and thinking that it was best for him to seek for helpe at his hands by whom he was hurt , sent presently ambassadors unto rome to pacifie the pope , by making his kingdom tributary unto him , and by promising to hold the same of him , to take him for his superior , and to bee obedient unto all his commandements . the good old man presently changeth his mind , pacifieth his own wrath ; and of a deadly foe , becometh the kings great friend , insomuch that he revoketh whatsoever was before decreed ; excommunicateth the king of france for robbing the patrimony of the holy church , and commandeth the english subjects to return presently unto the dutifull obedience which they owe unto their king. is there any man so ignorant within this realme , that hath not oftentimes heard how many times the later popes of rome have sent not only secular men , but seminary priests into england to murther our gracious soveraign ? there are some widowes and orphans within this kingdom , who lament even at this day the death of their husbands , and of their parents which have lost their lives because they would have deprived our mercifull queen of her life at the popes instance and instigation . it were to be wished that poor france had not lately felt the great miseries which follow after the popes heavie indignation ; it should not have lost within the space of years hundred thous●nd men , not strangers but naturall french men ; it should not have lost in so small a time above . french gentlemen ; it should not have lost in so unhapy a time their late king , the first king that ever was murthered by his owne subjects in france ; it should not complaine that the father had killed the son , the child h●s parent , the brother the seed of his mothers wombe , and the kinsman the next of his owne kin ; briefly , it should not be pestred and plagued with such unnatural subjects as delight in the slaughter of their owne country men , as comment and approve of the wicked , horrible , and most odious and detestable murther of their owne leige lord and soverraigne . now seeing that either the approbation of murther , as in the emperor phocas , or the allowance of unlawfull usurpations as in charles the great , or the toleration of wicked rebellions , as in henry the son against the emperor henry the father ; or the maintenance of wrong titles , as in king pipin of france ; or the practise of subtile and devillish devices , as in the before mentioned popes hath caused the advancement of popes : it must needs follow , that they have not lawfully attained unto the authoritie which they now challenge . but to omit all that might here be conveniently spoken against the succession of popes , against their authoritie , their pride , their abuses , and the iniuries offered unto all nations that either voluntarily or forcibly have lived under their obedience : to leave to tell you how many catholick princes they have excommunicated as hereticks , how many seditions , tumults and wars have been raised in the world by them , and in the defence of their causes : to leave to declare unro you , how ●thany religious princes and kings have nothing esteemed their excommunications , & how many had good occasion to commend and bless them ; briefly to avoide that prolixitie which could not be avoided if i should enter into this discourse ; i will onely signifie unto you , the great wrongs , losses , and indignities which our realme alone hath received by receiving the pope and his authoritie ; for , of a brief declaration hereof will follow this great benefit , that when it shall appeare ( as it may appeare unto as many as will vouchsafe to reade the before named marsilius pativius ) that their authoritie is usurped , and that by receiving and acknowledging the same , our realm fele many inconveniences , and many miseries , from which it is now freed , no man should think her majestie to be lawfully excommunicated , whome the pope hath anathematized for not reverening him , and his authoritie , whom her prede●effors long since rejected . there was a time when as our kings , blinded with the same zeale and affection which now possess●th the hearts of those princes which are wholie devoted unto the popes holiness , honored him as those princes now do ; then there was no realme comparable to ours , neither for number , nor for beautie of religious houses ; there was no country that yeilded greater obedience unto the sea of rome , no people that was more readie to receive and entertaine the popes legats , to honor and reverence them , and to fulfill and accomplish whatsoever they required at our hands . this great zeale and obedience of ours , whereas it should have purchased us especiall favors ( for he that loveth most , ought to be required with most love ) procured us in time great hatred ; for no nation had the like injuries offered unto them , as were proffered unto us . whence this hatred proceeded i shall not need to relate , our h●stori●s ease me of that labour and paine , and the manifold abuses which are suffered will manifestly prove the same . there is nothing that derogateth more from the majesty of a king then to be ruled by forrein laws , nor any thing that grieveth or offendeth subjects so much as to be drawen from home into remote and far distint places to prosecute their right and suits in law ; the first is odious , because it disgraceth the country whose prince endureth that jndignitie ; and the last is grievous , because it is both troublesome and chargeable . in the time of our superstitions and foolish zeale unto the sea of rome , thomas archbishop of cant. was slaine in his cathedrall church by william tracey , reynold ursin , hugh marvell , and richard britton ; who thinking it no● convenient that a proud prelate should prefer the popes commandment before our kings authoritie , and being grievously offended with the great indignities that were offered unto our king and his kingdom , for his superstitious and contentious bishops sake , came out of normandie of purpose to end by his death those troubles and vexations , from which they thought that our realme could not be freed so long as he lived . the king when●this murther was committed in england , was in normandy , where hearing the news thereof , he greatly lamented his death . clothed himself in sack-cloth , confessed himself unto almighty god , and protested before his divine majestie , that he neither was guil●ie or privie to the archbishops death , ( unless he might be held for guil●ie which had just occasion not to love him over well ) besides henry the second ( for he was then king ) having for this bishops sake , tasted somewhat of the bitter fruits of the popes indignation , and fearing that when his death should be known at rome , he should incurr his further displeasure , sent presently certain ambassadors unto rome to excuse him , and to signifie his innocency unto the pope ; but his holiness would not admit them unto his sight , untill that certaine of his cardinals told him , that they had express commission from their king , to signifie unto his holiness , that he would stand to the popes and his cardinals iudgment , and undergo what penance soever it should please him and them to lay and inflict upon him . the pope sendeth two cardinals into england , before whom the king sweareth , that the murther of the archbishop was undertaken and performed without his consent and privitie ; and yet because he confessed that in his wrath and anger he had spoken some words that might perhaps embolden the malefactors to committ the same , he could not be absolved before he promised to give the cardinals so much readie money as would maintaine . soldiers for a year in the holy land , and also that all his subiects should have libertie to appeale from his courts unto rome ; a great punishment for a small offence : for what a trouble and grief was it thinke you unto the subjects of this realme , to have all causes carried unto rome , where they spent their travel and their money many years before they could be ended , and received no indifferent iudgment , because their contentions were for the most par● ( as you shall heare ) with italians , who found better favour , either for money or for love , then our countrimen , which were meer strangers unto the judges . but these griefs are nothing in respect of those which we endured in the time of henry the third , the which were so grievous , that the king together with the clergie and nobility complained thereof unto the generall councell which was held in pope innocent the third his time at lyons . they complained , first that the pope not being contented with his peter-pence , did newly exact new contributions of the english clergy , and still intended to extort more and more from them , contrary to the ancient customes and liberties of england . next , that the patrons of churches , when they fell void , could not present fit clerks unto them , as by grant from the pope they might do , but their churches were collated unto italians , who understood not our mother tongue , and therefore could not instruct their people , whose soules for lack of discipline and good instructions perished . thirdly , they complained that the pope imposed upon their churches more pensions then he had formerly promised to take of them , and leavied divers taxes within this realme , without the kings knowledge or consent . fourthly and lastly , that italians succeeded unto italians in the best benefices and ecclesiastical livings of england . of which followed these inconveniences ; first , there was no hospitality kept for the releif of the poor . next the word of god was not preached to the edifying of mens soules , their divine service was not celebrated to the comfort of mens consciences ; and lastly church●s were not repaired to the benefit of their next incumbents . it was further shewed , that the clergy of england was enforced to maintain and arme , some ten souldiers , others five , and others fifteen , to bee sent with sufficient armor and horses to serve the pope , in what place soever it pleased him . again it was declared , that although there was an ancient priviledg in england , that no legate should come into the realme unless the king required and allowed him ; yet they came continually one after another , and the later still exceeded the former in troubling and overcharging the realme . moreover it was proved , that besides the popes tributes and subsidies , italians held benefices in england to the yeerly value of thousand marks ; and transported out of the kingdom t●e most part of that money , to the great impoverishment of our country . neither were these griefes so lamentable , but that it grieved all estates in our country much more , that our best wits for lack of such preferment as was due unto learning , were fain to leave the universities , and to betake themselves unto mechanical trades , and such occupations as were not fit for men of their gifts and capacities , whereby our realme was almost induced unto a very barbarisme . the ambassadors that made this complaint , were men of great dignity , mature judgment , and of exceeding great learning : but what could they prevaile in a councell where the popes● faction was so strong , that at the very self same time he deposed the emperor frederick , and sent away our ambassadors greatly discontented : for he gave them a charg● streightly to command all bishops in england to set their hands and seales to that detestable charter which king iohn made to the pope for a ye●rly pension to be paid unto the sea of rome ; unto which commandement all the bishops ( more indiscreetly then wisely ) shewed themselves most obedient : but the king protested that although the bishops had bowed their knees unto baal , yet he would stand stoutly in the defence of the liberty of his realme , and would never pay any yearly pension unto rome under the name of a tribute . i might here take occasion to tell you how this tribute grew , but you must remember that i have already touched the same somewhat , in all that may be said in the behalf of the pope ; and for the maintenance of that pension , it hath been lately confuted in a leamed treatise called anti-sanderus ; i might also proceed in declaring other inconveniences which our realme hath endured by our voluntary subjection unto the pope : but these may suffice to commend those our kings for their wisedome , and magnanimitie which cast off that yoke , amongst whom there are none that deserve greater commendation then the queens majesty that now raigneth , and her noble father and godly brother : for some of their predecessors ( indeed ) permitted not the pope to overcharge their subjects ; but they have discharged them of all kind of grievances which he was wont to put them unto , and have both wisely and boldly excluded him and his authority , which he wrongfully usurped . whereat both his fatherly reverence and our romish s●ctaries so much repine , that they cry out with open mouth , that it is against all reason , all divinitie and scriptures that secular princes should have and arrogate unto themselves any manner of authority in ecclesiastical causes . this , and the substraction of such taxes and impositions , as the sea of rome was wont to impose upon the engl●sh clergie , are the true and only causes why the pope thundereth his interdictions and menaces against our gracious sovereigne and her kingdom ; although he pretendeth that her dissent ▪ and diversitie from his religion only moveth him to excommunicate her majesty : you have heard sufficient reasons to just●fie the taking away of those duties and services ; and the same might be warranted by the examples of many forreine examples , who upon the like occasion have done the like : but i may not handle every matter that is worth the handling , in this discourse , which already is grown to be far large then i thought it should have been ; and yet considering the impudency of our adversaries in denying all kind of authority unto temporall princes in spiritual causes , and for satisfying you somewhat in that point , who especially charged me to yield you some satisf●ction therein , i will in few words , and by a few examples fetcht from the holy scriptures , prove unto you that this her majesties proceeding in ecclesiasticall causes is waranted by holy scriptures . ioshua king of iuda commanded heikias the high priest of the second order , and the keepers of the doores to bring out of the temple of the lord , all the vessels that were made for baal , and to do any manner of things mentioned in the . chapter of the second book of kings . david assembled the sons of aaron and the levites to bring the ark of the lord into the house prepared for it , commanding them to sanctifie themselves ; and david had a linnen garment , as all the levites had that bear the ark , and upon david was a linnen ephod : david also blessed the people in the name of the lord , and appointed certain of the levites to be ministers before the ark of the lord : he likewise divided offices to the levites , to their preists , and to their sons . solomon set the courses of the p●iests to their offices , according to the order of david his fath●r , and the levites in their watches , for to praise and minister befo●e the priests every day , and the portersby their course at every gate , for so was the commandment of david the man of god. iehosaphat , in the third year of his raigne sent his princes to teach in the cities of iudah , and with them the levites and priests . and after he had appointed judges in civil causes over all iudah , the set in ierusalem certaine of the levits and of the priests , and of the chiefest of the fam●l●●s of israel for the judgement and cause of the lord ; and made amoriath the priest the chief over them in all matters of the lord. ioash commanded the levites , the preists and iehoiada the cheif preist to gather money of all israel to repair the house of the lord. briefly , hezekias goeth furthen then all these ; for he repaireth the temple of the lord , and commandeth the levites to cleanse themselves , and to sanctifie the house of the lord. he commandeth the preists the sons of aaron to offer his sin offerings upon the altar of the lord. he appointeth the levites in the house of the lord with cymbals , with viols , and with harps ; he willed the levites to praise the lord with the words of david , and of asaph the seer . he set posts through all israel and iudah to command them to come to keep the passover with him , and to turn unto the lord ; he appointed the courses of the priests , and of the levites by their turns , every man according to his office. bri●fly he commanded the people of ierusalem to give a great part to the priests and levites that they might be encouraged in the law of the lord. since therefore the queens majesty intermedleth not in ecclesiastical causes somuch as these princes did , or any thing more then other kings & some of her predecessors have done ; since , when her maj●sty called a parliament to consult of temporal matters , the b●shops and prelates of this re●lme have a meeting also in their congregation house , where whatsoever they decree and order , is ratified by her highness royall assent and approbation ; since not her majesty but her graces father was the first that assumed unto himself ( not without just occasion ) the title of supream head and governor in all causes ecclesiastical within his majesties realms and dominions ; and briefly , since what power soever the pope had over england , was lo●g since taken from him , this sentence of excommunication against her majesty is neither warrantable by law , nor any sufficient cause for the king of spaine to invade our realme . now to the false reports of our english fugitives who ( as all other fugitives have accustomed to do ) fill the king of spains ears with many vain fables , seeking thereby to exasperate him against our realm & to extenuate the forces thereof , to the end he may think the conquest of england to be a matter of no great difficultie ; they calumniate her majesties justice , ●ccuse her government , and blame her proceedings against seminaries and romish priests sent into this realm from rome as out of the trojan horse , to se●uce her majesties loving subjects , and to withdraw t●em from th●ir obedience . these grievous accusations be sufficiently answered in a little and very learned treatise called the execution of justice . but the chiefest point which they reprehend in her highness goverment , is there unanswered , and therefore i have thought good to re●ell it in this place . they signifie unto the spaniard , that her maj●sty had , before the coming of his invincible navie , so overcharged her subj●cts with new subsidies and unaccustomed taxes and impositions , that they nei●her would be willing nor able not to defray so great charges as should be requisite and necessary to maintain an army by sea , and an other by land ; this accusation is auggravated , because her majesty hath called a parliement almost every fourth years since she came to the crown ; and in some of them h●th not been cont●nted with a single susidie , but hath charged her subj●cts with a double subsidy ; a matter ( as they say ) never heard of in any of her predecessors times , nor then needfull when it was required . for the better answering of this obj●ction , i must run over the whole raignes of some of her maj●sties predecessors , thereby to make it appear that they called parliaments and levied subsidies as often as her highness hath done ; and because it would be tedious to trouble you with many , i have restrained my self unto two only , namely unto ed. . and ed. the . the commons granted a subsidy unto edward the first in the third year of his reign , and another within two years after ; then having no extraordinary expences until the eleventh year of his reign ( which was six years after ) he obtained another subsidy ; and when he had reigned two and twenty years , the clergy gave him the half of their goods , the inhabitants of the cities the sixth part , and the rest of the common people the tenth of all that they possessed . and yet within two years after , he levied of all towns-men and citizens the eighth part , and of the country people the twelfth part of their goods ; and because the clergy refused to grant him a subsidy at that time , they were all excluded from his favor and protection ; for the recovery whereof , some by themselves , and others by their friends gave him the fifth part of all that they possessed . neither did the liberality of the laity , nor the bounty of the clergy so free them from further contribution , but that the very next year after , the king having occasion to war against scotland , the common people gave him very willingly the ninth part of their goods ; the clergy subject unto the arch-bishop of canterbury the tenth , and the clergy of york diocess the fifth part , because they were nearer to the danger and invasion of the enemy . edward the third had a subsidy of his people the sixth year of his reign , and another the next year after , and within four years after the commons granted him a fifteenth , the burgesses of towns and inhabitants of cities a tenth , and the clergy as much for three years together ; and yet the same year , the city of london was charged with two hundred armed men , canterbury with forty , st. albans with ten , and other towns and cities according to their wealth and ability . two years were not fully ended , but the people were charged again , and so almost every third year during his reign , , until that in the forty fifth year thereof he levied a certain sum of fifty thousand marks of his subjects ; aud within six years after , he charged all persons of his realm , as well men as women that were fourteen years of age , to pay him four pence a peece , except onely such as went a begging from door to door . the like subsidies were levied by richard the second , by henry the fourth , and henry the fifth , and almost by all the rest of our kings ; the which for brevitie sake , i pass over with silence . but to clear her majesty the better of this accusation , and to make it known unto her subjects how greatly they are bound unto her highness , for sparing to use such means for money , as many of her predecessors used in time of their necessity ; it will not be a miss to acquaint you and them with many ways that our princes have practised to releive their wants , of which her majesty , although her occasions to use money were greater , or as great as theirs , never did put any one in practice . in the recital of these practices , i will not name our kings in order as they reigned , but relate their means to make money as they shall come to my memory . edward the first called ( by a writ called quo warranto ) all together that held any lands of him , to shew by what title they held their lands , who recovered much money of the meaner sort , who having no evidences to shew , durst not withstand his demand , untill the earl of surrey , called before the justices to the same effect , answered , that he and his ancestors entering into this realm with william the conqueror won their lands by the sword , and that he would hold his by the sword ; which stout answer made the king surcease his demand . henry the seventh wanting money , caused all penal statutes to be examined , and all forfeitures layed upon his subjects by them , to be strictly and severely exacted . which exaction cost richard empson and edmond dudly their lives . henry the first , in a parliament held in the one and thirtieth year of his reign , put priests to their fines who lived with their wives still in house with them . henry the second , anno . ordained a collect●on on to be made through all his countries and dominions of two pence in the pound of every mans lands and goods ( jewels and apparel onely excepted ) to be paid the same year ; and for the space of four years next ensuing one penny of every pound to be paid yearly ; and those that had not the worth in goods and lands to the value of twenty shillings , and were house-holders , and had any offices , they should pay a penny to this contribution . and those that departed this life within the term that that this collection was current , their debts being paid , were appointed by the same ordinance to pay the tenth part of all the residue of their goods unto this contribution . richard the first , to make money for his voyage against the turks , levied a tax , engaged , sold , and let to farm his lands , his tolls , his customs , and other his revenues , with certain countries and offices ; and understanding that hugh pudley bishop of durham had great store of ready money , he sold to him the mannor of seggesfield , with the wapentake belonging unto the same , and also found means to perswade him to buy his own province , which he did , and was thereupon created an earl by the king for the same , and was intitled both bishop and earl of durham : he had likewise great sums of money of the citizens of london for priviledges granted unto them . besides he had licence of pope innocent to dispence with such as pleased him for their vows , and to go into the holy land , although they had taken the cross on them for that purpose , and of those he took abundantly ; and divers others he compelled to fine . also he feigned that he had lost his seal , wherefore he commanded a new to be made , and willed it to be proclaimed and published in every country , that those to whom he had granted any thing by his deed or charter , meaning to enjoy the same in surety , should not think it much to come and have it confirmed by his new seal , least afterwards the other being lost , their lawful titles might be called in question . lastly , he levied the tenth part of all the moveable goods throughout the realm of england to the aid of the wars ; and this collection passing under the name of an alms , was extended upon the goods of spirituall men as well as temporal . this king was ( as you shall hear hereafter ) taken prisoner in returning from those wars ▪ and for his ransom order was taken that all manner of persons as well spiritual as temporal , should give the fourth part of their whole revenues due to them , for that year toward the kings ransom . the same king after his retu●n sold the offices of sheriffs and divers other offices , and procured a subsidie to be given unto him of two shillings of every ● lough-land , and commanded that every man should make for him the third part of knights service accordingly ▪ as every fee might bear , to furnish him forth into normandy . the same king by vertue of a parliament , called back , and resumed into his hands all patents , annueties , fees , and other grants , before his voyage into the holy land , by him made , or otherwise granted or alienated . and because it should not seem he used a meer extort violence herein ▪ he treated with every one of them in most curteous wise , bearing them in hand that he well knew they meant not to let forth their money unto him upon usury , but would be contented with such reasonable gains and profit as had been raised to their use in the time of his absence , of those things which they held of him by assignation in way of loan , so that now the same might be restored unto him again , since he meant not to sell them , but to let them forth as it were to farm for a time , as all men might well understand , considering that he could not maintain the port of a king without receipt of those profits which he had so set forth ; and hereunto every man yeelded , although no man had received a third part of the principal which they had layed forth . the same king having borrowed a great sum of money of the merchants of the staple , called the monks of osteaux , gat them to pay the same , telling them that he borrowed it of certain merchants beyond the sea , upon confidence of their good benevolence . the same king caused all offices in aurmen , poictou , and mayne to fine with him for their offices . the same king seemed in appearance to be offended with his lord chancellor for concluding the truce with the french king , and therefore took the seal from him , and caused a new to be made , proclaiming through all his dominions , that not any thing sealed with the old seal should stand in force , both for that his councellors had wrought more indiscreetly then was conven●ent , and because the same seal was lost when his vice-chancellor was drowned ; wherefore all men were commanded to come to the new seal that would have their charters and writings confirmed . the same king having levied two shillings once before of every hide of land , levied s. of every hide of land for a subsidie , rating every hide to certain hundred acres . lastly , the same king caused turneys to be exercised in divers places for the better trayning of men at arms in f●ats of arms , whereby he raised no small sums of money for granting license to his subjects so to tu●ney ; every earl paid for his license twenty marks , every baron ten marks , and every landed knight four marks , and those that had no land two marks . now from this king unto others ; king iohn in the year levied a subsidie of two marks and an half of every knights fee , belonging as well unto spiritual as unto temporal men ; the which exaction must needs be very great , considering that there were better then forty thousand knights fees in england , and that every shilling then was worth three shillings in these dayes , according to the rate which sir thomas smith maketh in his book de republica anglorum . henry the third revoked all lands granted in his minority unto his servants , and called to an accompt all his officers , displaced some , fined others , sold his plate , and borrowed so much money as he could get of the londoners , of priors , abbots , and of the jews , of one of which named aaron , it is written that he had at one time above marks . henry the third again obtained certain authentick seals of the prelates of england , and sealed therewith certain writings and instruments ▪ wherein it was expressed that he had received certain sums of money for dispatch of business pertaining to them and to their churches , of these and the merchants of florence and of sienna , whereby they stood bound for repaiment by the same instruments , made by him their agent in their names . the pope yeelded his consent unto this shift , because it should go unto the discharging of the kings debts into which he was run by bearing of the charges of the wars , whereof i have made mention in another place against the king of sicilie . the same henry caused a proclamation to be made , that all such as might dispend l. in land should receive the honour of knighthood , and those that would not , should pay their fines ; and five marks were set on every sheriffs head for a fine , because they had not distrained every person that might dispend l. land , to receive the order of knighthood , as was to the same sheriffs commanded . the same henry in the forty fourth year of his reign , had granted him a scutagium or escuage , that is fourteen shillings of every knights fee. the same henry , in the second commotion of the earl of glocester , engaged the shrines of saints , and other jewels and relicks of the church of westminster for great sums of money , wherewith he got aid out of france and scotland . briefly , the same henry caused all the weights and measures throughout all england to be perused and examined , and laid great fines on their heads that were found with false weights and with false measures . edward the second , for his defence against the scots had the sixth penny of temporal mens goods in england , ireland , and wales : and edward the third for the recovery of france , besides other subsidies , took the ninth lamb , fleece , and sheaf of corn through england . ri●hard the second had a mark of the merchants for every sack of their woolls for one year ; and six pence of the buyers for every pound of wares brought in from beyond the seas and here sold. he had likewise towards his charges for the wars of france a noble of every priest , secular or regular , and as much of every nun ; and of every married or not married man or woman being sixteen years old four pence , and forty shillings of every sack of wooll ; of which ten shillings to be imployed at the ●ings pleasure , and thirty shillings to be reserved for his necessity . in the . year of henry the eighth his reign , when his majesty married with her highness mother , the lady ann bullein , writs were directed to all sheriffs to certifie the names of all m●n of l. lands to receive the honour and order of knighthood , or else to make a fine . it is written by philip de comines , that our kings when they wanted money , were wont to feign that they would go into scotland or into france with an army ; and that to make great sums of money , they would levy men , and pay them for a matter of two or three months , within which space they would again dismiss their armies , although they had taken money of their subjects enough to maintain them for a whole year or more ; and many times they had money of the king of scotland or of france towards the charges of their wars . it is written by du haillan in the tenth book of his french history , that iohn king of england being in great want of money , enjoyed for six years together all the b●nefices of his realm , and all his bishopricks , abbeys , and monasteries , wherewith he defraied the expences of his house and of his armies ; which he might do very well , because the revenues of such benefices as italian priests enjoyed sometimes in england , came by just computation to above seventy thousand marks by the year . and it was declared in a parliament held in the . year of king henry the fourth his reign , that the king might have of the temporal possessions , lands and revenues which were lewdly consumed by the bishops , abbots and priors of england , so much as would suffice plentifully to finde and maintain earls , knights , esquires , and an hundred hospitals more then were at that time . the same king iohn accused sometimes one , sometimes another nobleman of england , that they lost his towns and cities beyohd the seas by their negligence , and fined them at great sums of money . thus i have with as much brevity as might be , waded through the several reigns of most of the longest-lived kings of our realm , and have set you down about thirty sundry and divers kinds of ways which they have used to make money in time of their want and necessities ; of all which , her majesties greatest enemies cannot truly shew or prove that her highness in thirty six years that her grace hath now reigned , ever used as much as one ; and if it may please those that being fugitives abroad , and most envy and malign her peaceable and quiet government at home , to confer the necessities of her predecessors with the urgent occasions that her grace hath had to use much ready money , they shall finde that her ancestors never had so just occasions of necessary expences as her majesty had of late years , yea almost for the whole time of her reign . for albeit her majesty hath not had continual open wars , as some of them had , yet her charge hath been nothing inferior unto theirs . for first , wars are now adays ( as i have said ) far more chargeable then they were wont to be . then her grace hath had no other princes to contribute towards her expences as her predecessors had . next her loans to foreign princes , as to the kings of france , of navar , of scotland , to the late duke of alencon , and to the states of the low countries have been very great . and lastly , her charges both by land and sea could not chuse but amount yearly to infinite sums , considering how many times her highness hath been constrained to send her navy to the seas , and her land souldiers forth of the realm . besides , her predecessors charges were for the most part voluntary , being undertaken to conquer , and not to defend their realms , to get other princes dominions , and not to conserve their own ; to revenge forein injuries , and not to repulse domestical invasions ; briefly , their wars were for their own profit , and hers for her subjects benefit ; considering therefore , that whatsoever her grace hath levied , not granted unto her by her parliament , without any contradiction , without any accusing her of prodigal●ty , w●thout any such exception taken against her demands , as hath been taken against other her predecessors , without any suspition of h●r evil government , therefore without any consigning the managing and government of the same unto others , then unto them who by her majesties appointment have the custody thereof ; it is a manifest argument , that her subjects were always most willing to yeeld to all manner of contributions that her highness in her princely wisdom and discretion did take to be necessary for the defence of her realm . and if these malicious accusers would look upon the governments , upon the exactions , upon the extortions of such princes in whose realms they either live by alms , or wander up and down as vagabonds , their own consciences ( if at least they have any ) would condemn them of malice , of untruth , or of gross ignorance ; for the wisest amongst them may and are well able to make large volumes of such subsidies , taxes , impositions and grievances as are levied in france , italy , & spain , of which the hundreth parts are unknown , much less practised in england , and this must needs appear to be most true and manifest , since it cannot be denied that in some dukedoms of italy , the circuit of which is not comparable unto one shire of england , the yearly revenues of the duke far exceed the revenues and rents of the crown of england . moreover , if it may please this viperous generation of fugitives to call to mind the interest that princes have in their subjects goods , and the great power that is given unto kings in the old testament over the lands and possessions of as many as live under their obedience ; and also to remember , that princes , the longer they live , the more absolute , imperious , and self-conceited they are in the execution of their government , and the more experienced in their proof , they must rather commend then condemn her majesty , whom neither continuance of time , nor fulness of authority , nor presumption upon the good wills of her people , nor confidence upon the equity of her cause , nor the consideration of her subjects weal , wholly depending upon her welfare ; nor briefly , the remembrance of her gentle and sweet-government , hath ever imboldened to be over-chargable unto the realm , or over-burthensome unto her subjects . this grievous accusation is more truly then briefly refelled . now leaving the rest of these fugitives suggestions unto another place , wherein i shall have occasion to handle them more fitly ; i will end this point with condemning the king of spain for being too light in crediting these rebels in two principal points . for first he ought to have considered , that neither the vain pamphlets disspersed by his lying ambassador mendoza , nor the malicious book written by cardinal allen , was able to alter , remove , or shake the natural and dutifull affections of our english subjects ; they were too well acquainted with the ambassadors old and inveterate malice , with his hostile practices , and his desperate intents . they knew the cardinal to be a religious fugitive , to sell his tongue and the use thereof for money , to be like unto richard shaw , that was hired to preach at pauls-cross , and there publickly to justifie the wrongfull usurpation of richard the third ; to resemble the duke of buckingham , who neither feared nor blushed to commend the same cause for just and most lawfull in the guildhall london ; to imitate iohn petit a preacher of france , who for a far less bribe then a cardinalship , allowed , approved , and commended , in pulpit and in writing , the most horrible murther committed by the duke of burgoigne on the person of the duke of orleans : and lastly to follow his example , who ( without all example ) was not ashamed to write a large volumn against the late king of france , and therein to deduce many reasons , many causes , for and by which he maintained that the said king might be lawfully deposed , and another set up and established in his place . secondly , he might have considered that those fugitives are ( for the most part ) peevish and discontented schollers , fitter to mannage a pen then a lance , to dispute of philosophy , then to discourse of war , to be partial in their own conceits , then to be prodigal in their assurance ; briefly , to be ready to say more then they know , especially when they are either assured , or in good hope , by saying much to obtain much : he might have remembred that iohannes viennensis sent into scotland by charles the sixth of france , although he was a man of great experience , a captain of long continuance , aud one that by his long abode in scotland knew england and her forces far better then our fugitives do , deceived his king at his return out of scotland , in reporting unto him the strength of our nation ; he had fought with many of our armies , had seen footmen , and horsmen of ours in the field , was of opinion that our country was easie to be conquered within the realm , howsoever it prevailed and conquered abroad ; and lastly , he both knew and signified unto the king , that the duke of lancaster was absent in portugal with the flower and chief youth of england . these reason ▪ moved the french king to determine to invade england presently , to carry an huge army to sluce in flanders , to assemble all the nobility and peers of his realm for that voyage , and to pro●●se unto himself an assured victory against england . but what event had this journey ? what effect followed of this perswasion ? the king hearing that the duke of lancaster was returned out of portugal , and that in england f●r greater forces were prepared to resist his invasion then iohn of vienna had mentioned , withdrew his forces from sluce unto the places from whence they came ; and as the spaniards would cover their dishonour received in their attempt against england by the duke of parma his not joyning with them in convenient time , as it was decreed in spain before they departed out of spain ; so they laid the fault of not proceeding in the journey upon the duke of berry , who knowing the forces of england ( as undoubtedly the duke of parma did far better then those that took upon them to make report thereof ) came not unto the french king at sluce until the dead of winter , when it it was too late to depart thence to invade england . and as the frenchmen falsly charged the duke of berry that he had received bribes of the king of england to divert his king from his intended enterprise against england ; so the spaniards more indirectly then justly , blame the duke of parma , that in consideration of some reward either received or promised from us , he held not his promise to joyn his power with the spanish strength against us . and lastly , as of the french vain enterprises and all the preparations thereof , there came nothing else into england but certain great tents and lodgings of wood , capable , ( as their authors report ) of all their kings huge army ; so of the span●sh invincible navy , and of their mighty army , nothing was seen in england but the spoil of their strong armado , and the flags of their tallest ships , which were brought to pauls●cross ●cross and there shewed unto the people as notable monuments of their wonderous overthrow . now followeth the death of the queen of scots , a queen in whom god had joyned some vertues with many vices ; a happy queen , if she had not been too much affected unto the pope of rome , too much lead and counselled by the spanish king ; a pope and a king that have overthrown more noble families in england , france , flanders , and scotland , then they have true and good noblemen within their realms and dominions . of this queen because she was nobly descended , and the mother of a most noble king , i forbear to set down what buchanan hath written : and yet because her majesty is charged to have done her to death wrongfully , i cannot but relate what another reporteth of her ; another , that was neither an englishman , nor a scot , but a german : another that writeth of her as cornelius tacitus doth of his emperors , sine ira & studio , without hatred or affection ; for she was unto him as those emperors were to tacitus , neither known for any good turn that ever he received of her , nor hated for any wrong that ever she did unto him . this queen saith my author ) being weary of her second husband , whose life was often sought , and at length unhappily shortned , not long after his death married james hepborn earl of bothwel , whom during her husbands life she had used most fumiliurly . certain noblemon of scotland , being greatly moved with the indignity of so wicked a deed , and desirous to revenge so horrible a parricide , raised an army against the queen , and forced her to resign her kingdom unto her young son ; but they confined her unto a certain island , whence escaping the next year by corrupting her keepers , and the hamiltons forces which fought in her defence , but overthrown by the lord protector of scotland , she meaning to go unto her mothers friends into france , took her journey by england , where she was detained ; and when as certain treasons , intended by the instigation of the pope against the queen of england her state for the delivery of the scottish queen , and establishing her in both kingdoms , were revealed and discovered , she was more straightly kept and lookt unto , until at length because she had used many means to deprive the queen of her life , she was cond●mned to death in the year . by the lords and commons of the parliament house , and executed the same year accordingly . against this sentence , and his execution there are made these exceptions . first , it is said , that the late queen of scotland , being an absolute prince as well as the queen of england , could not be condemned to death by her , because par in parem non habet potestatem . next it is alleadged , that if a prince should so much forget himself , as not onely to pronounce , but also to execute a sentence of death upon his equal , over whom he hath no manner of jurisdiction or authority , other princes will be greatly offended with this sentence , and never endure that it should be put in execution . to these reasons there is added a third , that since there is no law as yet written to punish a prince with death , they think it unlawful to make new laws , new statutes for the punishment of a prince ; and in case it were lawful , it is not known who should make these laws , who should adminster them , who should execute them ; and therefore sithence there is no law against princes , there can be no great punishment inflicted upon princes ; and because there was never any custom known or practised to proceed so severely against princes lives , it must needs be against all good cust●m to call their behaviour in question , or their lives into danger . the favourers of this cause proceed further , and look upon the malice and wickedness of subjects , who as soon as they begin to hate their prince , unjustly and for no occasion , would quickly by themselves or by other princes , by open violence , or by secret conspiracies , be rid of their princes ; so ( say they ) would it come to pass , that by whom princes ought to be preserved , by them they should perish ; and by whose help they mould be delivered against all others , through their hatred they should be destroyed by themselves . the patrons and advocates of this queen bring another reason to confirm their opinion . for ( say they ) if a prince fall willingly into another princes hands , or if it happen that flying from his malicious subjects , or from his foreign enemies , or being driven by tempest , or other casualty into one kingdom , when he meant to go into another , or that being in the field , one prince is detained by another , the detainer that shall not ransom but execute such a prince , shall break and violate the laws of arms , of humanity , or of hospitality . lastly , the laws of nations require , that princes ambassadors , even in the hottest broils , and most bloody contentions that are betwixt princes , shall have free ingress and egress into and out of the kingdoms into which they are sent : but if the laws permit , or rather command ambassadors , who do but represent the persons of princes , to be free from all dangers ; what honest or just pretext can there be to violate or wrong their lords and masters ? for , it is against all reason , against common pract●ce and experience to spare the servant , and to spoil the master ; not to hurt the subject , and to murder the prince ; to dismiss the messenger , and to detain the sender ; briefly , to honor him who representeth another mans person , and to disgrace the party whose person is represented . these are the most substantial reasons that are made against this sentence ; and to every one of these i will frame a brief answer . par in parem non habet potestatem . and therefore princes who are most commonly equals , cannot exercise any power or authority one against ano●her . true it is , that this is an ancient principle or maxime in law ; but as other rules or maximes have their exceptions , so this position is not without a limitation , without an exception or interpretation . two magistrates ( i grant ) being made and constitu●ed by their superior with equal power and authority , have no power or jurisdiction one over another ; but they are created as it were with this condition , that they shall use the authority which is given them by their princes against their inferiors , and to those that are subject to their several jurisdictions . but sithence this law was made in their behalf onely who do acknowledge a superior , and that in such a time , and in such a state in which there were many magistrates but one king ; many judges but one emperor ; many that were equa●s among themselves , but one that excelled them all in power and and authority ; i take it that the same concerneth absolute princes no more then a privilege granted to ticius alone belongeth unto marius ; for sithence that the charge and alteration of time hath brought forth so many kings instead of one emperor , that almost every country hath now his several king : since the consent and general agreement of people hath given full power and authority unto their kings to make what laws they pleased ; since need and necessity requireth that new laws be made and published almost every day ; and that they being once made , shall not be of force out of those realms within which they are established , it cannot be but both absurd and ridiculous to beleeve and affirm that a law made many hund●ed years ago , by a roman emperor , and that in italy , shall in these days bind those princes over whom the emperor hath no manner of power , and that when a●tient emperors had it long sithence abrogated and abolished . for as many shires and provinces of england , france and other countries , which had their several kings , are now reduced under the obedience of one king ; so contrariwise the emperor , which was wont to command many nations , is now brought to such alow ebb , to so smal and slender an estate , that he can hardly challenge the absolute rule and government over the twentieth part of one nation ; since therefore laws made by our ancestors are so derived to our after-commers , that it may be well said , that they a●e as well successors unto them in their laws , as they are their heirs in their goods ; it is certain that many laws remain still which were made many years ago ; but no prince will admit or allow them any longer then they shall be found to be profitable and expedient for the commonwealth , or then they shall not diminish their royal authority ; hence it cometh that some men hold opinion , ●hat a king cannot make a law which shall prejudice his successors : hence it cometh that former laws may lawfully be abrogated ; and others , although they be quite contrary , made in their stead , so that they be found profitable for the s●ate . hence lastly it cometh that the latter statute repealeth the former , and that which came last to light obtained most force . neither although there be but very few or no princes , ( especially in christendome ) which even in these days of weakness and infirmity of the empire , do not greatly respect and reverence the emperor ; and albeit there be very few lawyers which do not both read and admire the large volumes of the civil laws , compiled , or rather digested into order by iustinian the emperor ; yet is there any king that useth the same laws as iustinian his laws ? or any civilian that joyneth not the knowledge of the statutes and constitutions of his country with the studie of the imperial decrees and ordinance ? in england the civil law hath small force , and lesse use : in france it is in great credit ; but there is a capital punishment laid upon them who in pleading a cause presume to alledge a civill text as a law made by the emperor , but they alledged them as laws approved by the french king. for , when as the king of france perceived that his majesty should be greatly blemished and prejudiced , if he should govern his kingdom by forreigne laws , and yet he saw that it was impossible to have or invent better laws then the civil laws are , he entertained the best of them , being very loth that so good laws should utterly perish , and be forgotten ; but he commanded them to be called his and his successors lawes , least that it might turn to his discredit to governe by other princes laws . what accompt other nations make of the civil laws , it is easie to conjecture by this ; that in germany it self , in which only country the emperor hath imperial authority , there are many provinces which have banished the civil law. considering therefore that laws made in spaine binde not us in england ; and that the frenchmen are not tyed to ours ; who shall be esteemed wise that will affirm , that these kings are subject unto iustinians laws , which are nothing inferior unto iustinian his successor in power and authority ? but grant that the emperors laws have now as great force and strength as ever they had , and that this maxime , principle , or rule in law ( par in parem non habet potestatem ) doe bind all the kings of the world ; yet it shall appear that it cannot any thing at all availe the late scottish queen . for first , as it oftentimes happeneth that men of great authority , lose the same by their own default , or negligence ; so princes going our of their own countries into other kingdoms and dominions , make themselves inferior unto them in whose kingdom they remaine . this is proved by common experience . for , what householder ( be he never so poor will suffer a rich man to rule , or be his better in his own house ? what master of a ship will permit a passenger , b● he of never so great wealth , to guide or governe his ship ? or what captain can or will endure that a young nobleman , be he of never so great birth and parentage shall lead and direct his soldiers ? the sweetness which is in commanders admitteth no companion ; the pope , the emperor , or if there were any greater then they , hath no share , no part or portion therein ; but all , were it never so much , belongeth wholy unto him that ruleth ; and there is such a feeling , such pleasure in this sweetness , that to extenuate the same by words is dangerous , to diminish it by deeds perilous , and to make others partakers of it , foolish in a king , and capital in a subject . eumenes was king but of a poore castle , and yet he would not accknowledge mightie antigonus for his superior ▪ pompey was a subject , and yet he could not endure any one man to bee above him . caesar a citizen of rome , and yet he could not brooke an equall : and the late prince of orange a prince of no great power or wealth , and yet he held himself for as absolute a prince as the mightie monarch of spain . this again is proved by a notable example of the emperor charles the . who coming into france in the time of charles the . king of france , to end all debates and quarrells betwixt him and our king , was mett upon the way by the french king ; which is a ceremony observed by them who acknowledge themselves to bee inferior unto him whom they meet , but the emperor as soon as they were mett , would have yeilded the highest place unto the king , and accepted it not without great ceremony ; and it was written that it was given him but of curtesie , a curtesie usuall among princes aswell as amongst private men ; for as private men in their own houses , and at their own tables , will of curte●ie sett meaner men then they are before themselves ; so princes when strange kings come into their country , will preferr them before themselves . it is ce●tain that the emperor precedeth of right , all the princes of christendom . and yet when francis the first king of france , was brought from pavia , where he was taken prisoner , into spain , at their fi●st meeting , the emprror and he embraced one another on horseback , with their capps in their hands , and in covering their heads there pass●d great ceremony betwixt them , each of them striving to bee the last that should bee covered , and after that they had talked a while , they both covered their heads at one very selfesame time . and after that there was a new strife betwixt them for the right hand . this again is proved by the emperor sigismond , who when hee would have made the earle of savoy ( as you have heard upon an other occasion ) duke at lyons , hee was commanded by the kings attorney not to attempt any such thing in france , aswell because it was thought , that being in an other kings country , he lost his authority and power to create a duke , as for that it seemed unto the french king that he was not to suffer him to use any royall authority within his dominions . the queen of scotts therefore when shee was in england , was inferior unto the queens majesty , and this inferioritie is proved by three other principal reasons . the one because there is an inequalitie betwixt kings ; one of them being better then an other . the other because she was her majesties vassall ; and the third because she was deposed , and so no longer a queen ; first for the inequality , it is certain that the kings of spain and of france be both resolute princes , and yet france challengeth precedency before spain for five principal causes . the first , because the consent and opinion of the learned is for france , and not for spain . the second , because the french kings have a long time had the honor to be emperors , and not the kings of spain . the third , because the french kings have been called most christian kings these many hundred yeares , and ferdinando the fift was the first ( and that but lately ) that was called the catholick king of spain . the fourth , because at the feast of st. george in england , france even in queen maries time , was preferred before spain . the fift , because the house of france is more ancient then that of spain , which raigned long before the castle of hapsburg was builded . the sixt and last , because the book of ceremonies ( which is kept at rome ) preferreth france before spain . next to france is england , as appeareth by the same book , which putteth england in the second place , and spain in the third . again , those kings are best which are crowned ; and by the same book it is evident , that france , england and spain only have crowned kings . next it seemeth that the meaner sort of kings also strive for precedency , and one of them will be accompted better then another ; for it is written that matthew king of hungary , thinking himself better then ladislaus king of bohemia , when they met once together , matthew went bare-headed , and tyed about the head with a green garland , because hee would not put off his capp unto the bohemian , but have him put off his unto him ; which the king of bohemia perceiving , deceived his expectation , by tying his own capp so fast unto his head , that when they met hee could not put it off ; and so the hungarian being bare-headed , saluted the bohemian , that was covered . but to leave these inequalities , and to come unto the second point , which being proved , it must needs follow , that the scottish queen was farr inferior unto our queen , u●●o whom shee owed honor , homage , and obedience : many of our kings have challenged the soveraignity over scotland , but none prosecuted the same more eagerly then edward the first ; who because hee would be sure that his right thereunto was good , caused all the monasteri●s of england and wales to bee searched , to see what evidences or bookes he could finde in them to prove his title . the king found in the chronicles of mariamis scotus , of william of malmesburg , of roger of hoveden , of henry of huntingd●n , and of radolph of ●ucet , that king edward his predecessor in the yeare of our lord nine hundred and ten subdued the kings of scotland and c●mberland , and that the subjects of both these kingdoms , in the nine hundred and eleventh year , chose the said edward for their soveraign lord. he found further that adeslaus king of england subdued in the yeare nine hundred twenty six scotland and northumberland , and that the people of both countries submitting themselves unto him , swore unto him both fidelity and homage . hee found again that king edgar overcame rinad the son of alphinus king of scots , and that by that victory , he became king of four kingdoms , namely of england , scotland , denmarke , and norway . he found also that st. edward gave the kingdom of scotland , to bee held under him , unto malcolm , son unto the king of cumberland ; and that william the conqueror in the sixt year of his raigne conquered the said malcolm , and took an oath of homage and fidelity of him . the like did william rufus unto the same malcolm , and unto his two sons , who raigned one after another . besides it appeareth unto the said edward , that alexander king of scotland succ●eded his brother edgar in his kingdome , with the consent of henry the first king of england ; that david king of scots did homage unto king stephen ; and william unto king henry the second , unto henry the third , unto king richard , and unto king iohn . it appeared again by the chronicles of st. albans , that alexander king of scots in the thirty year of king henries raigne , married margaret his daughter at yorke , and then and there did him homage for his kingdom ; lastly it appeared by the popes bulls written into scotland , that the kings of scotland were excommunicated by divers popes because they would not obey the kings of england their lords and soveraignes . bu● against all this and whatsoever else may be said by us to fortifie and defend our title , the scots make three principall objections . the first that their king never did homage unto us but for the countries of northumberland ; cumberland , westmerland and huntingdon ; the which they confess they held of our kings , and by their grant and guift . the second , that edward the third being chosen arbitrator of the great and notable contention that was betwixt iohn bali●l and robert bruce for the kingdom , took the two competitors aside , and sounded which of them would take the kingdom to hold it of him , which when robert ( whose title was , as they thought best ) refused to do , and iohn was content to performe , hee wrongfully pronounced judgement for iohn baliol ; and so extorted this homage by fraud and corruption . the third , that the estates of the realme never acknowledged this homage , but were so farr from yeilding thereunto , that the nobility of scotland deprived iohn baliol of the crown , and gave the same unto robert the first , because he submitted himself and his kingdom unto king ed. the three obj●ctions may not be unanswered ; and therefore unto ●very one of them in order . true it is that a king may hold his kingdom of no superior , and yet owe homage for some member thereof unto another , or some principality that hee holdeth of an other , and he shall still nevertheless remaine a most absolute king : for who will deny king edward the third of england to be either absolute or soveraigne king of england , although he swore homage and fidelity unto king iohn of france for gascoigne and other dominions which he held of him in france ? or who will take the emperor chales the fift not to bee an absolute and soveraign king in spain or other his dominions and kingdomes , because hee sometimes owed fidelity and homage unto the french king for the dukedome of burgondy ? b●t the case is altered in the king of scots , because hee did homage both for these countries and for his kingdom : and this is no good argument . the king of scots did homage unto england for certain english provinces held of england , therefore they did not homage for scotland . but the second objection is of better weight , and yet may bee thus answered ; i might here oppose the credit of an english man against a scots credit , and desire to have holinshed , and th● . walsingham speaking for us , to be as well believed as hector boetius and george buchanan would bee credited when they speake for scotland . but you shall heare this objection confuted by an italian , namely by pelidore virgil , a man of more indifferency , of less partiality , and perhaps of better judgement : against whom if it be be said , that he was either hired to write our history favorably , or that he could write nothing of us but what he had from us ; i ●nswer that there was never any man justly condemned upon a bare and light suspition ; and i eftsoones say as i once said before , that where a matter cannot be proved but by domestical witnesses , there such a proof is both allowable and lawfull . then to refell this objection , i say out of polid. virgil , that k●ng edward pronounced not judgment for iohn balioll because he promised to hold scotland in homage of him , but because he came of the eldest daughter of king david , and robert bruce of the second . i strengthen my saying by these arguments ; first , it is said , that king edward very wisely , when as this great con●ention was referred unto his audience and determination , he called together ( as hector boeti●s himself writeth ) the learnedst men of england and of scotland ; he sent the state of the question into france , whence he received answer , that iohn baliolls title was the better ; and because he might be su●pected if he should examine the matter alone , and give sentence himself , he chose . english men ( as boetius saith ) or . ( as holinshed reporte●h ) and as many scots as english men , whom he made judges of the controversie ; and they when they had throughly discussed both conpetitors rights , gave judgment for iohn balioll , which award was confirmed by the king. then whenas the king had seen so many evidences and proofs confirming his right and title unto the soveraignity of scotland , as are before mentioned , is it likely that he who had right to that which he demanded , would condition with the competitors in such manner as is objected ? lastly although he had made iohn bali●ll to enter into such a condition , and to binde himselfe thereunto , this cannot help the scots , for that it is lawfull for any man to claime his right at any time , and to tell him that is likely to detaine and withstand his right , that he shall not have his lawfull favor unlesse he will be content . and this is most lawful in a cause of contention betwixt the soveraigne and his vassal , because the soveraigne must require homage at his hands , and the vassal is not ( in some mens opinion ) bound to do him homage unlesse it be required . the third objection is answered with as little difficultie as the rest : for the chief peers of scotland acknowledged obedience and homage unto king edward : they consented unto the delivery which iohn balioll made unto our king of his kingdom ; they required our king to be bound ( as he was ) in an hundred thousand marks to deliver the kingdom to thier king again within two moneths ; and they appointed certain principal noblemen to receive and keep the revenues and profits of the crown to his use , whom king edward should declare to have best right thereunto . againe , iohn balioll was not deprived of his crown by the states and nobility of scotland ( as bucanan reporteth ) but was enforced ( as hector boetius restifieth ) to resigne all his right in the crown unto king edward , and to relinquish and give over his kingdom and at ; the same time all the nobility of scotland did swear homage and obed●ence unto our king : and boetius hath nothing to say 〈◊〉 their defence , but that our king enforced them thereunto ; as though it were not lawfull for the superior to constraine his vassals and subjects ( in case fair means cannot prevaile with them ) by violence to acknowledge their duty and service unto him . but it pleased the almighty to punish the scotish disloyalty , inconstancy and rebellion : they revolted often ; they broke their promise many times ; they thought it lawfull to delude us with fair words , and to deceive us with vaine promises ; but the eternall who hateth deceivers , and deceitfull dealings , so prospered all our attemps against them , that our king for a while left them destitute of a king , caused them to swear and submit themselves unto some of his own laws ; made the earl of pembroke ( whose name was odomar valentinian ) governor of scotland ; and to the end they should have no memory , no monument nor testimony of a royal majesty , he transferred a seate of stone ( whereupon their kings were wont to sit at their coronation ) out of scotland into england , and the same remainth at th●s day at westminster . now to leave these and the like testimonies , because they carry the lesse credit , for that they are reported by our own historiographers , i will come to the violent presumptions which may be gathered out of their own histories . first , it cannot be denyed that god hath blessed us with many famous and notable victories against the scots . then it must be granted that we had alwaies wit enough to make our best advantage of those victories . next , it is not likely but that we took the benefit of such advantage● : and who will think that when we were so often provoked , so many times deceived , so throughly informed of our right , that we would not claime our right ? againe , at the very time of this notable competency betwixt iohn balioll and robert bruce , it is written that ericus king of norway , sent certain ambassadors wi●h letters of commissi●n from him to demand the kingdome of scotland in the right of his daughter margaret , sometimes wife unto the king of scots ; in which letter he acknowledgeth our king to be lord and soveraigne of scotland . and why should there be found bulls of excommunication against the kings of scotland for not obeying our kings ? or why should it be recorded , that two k●ngs of scotland carried , at severall times , the sword before king arthur and king richard at their coronations ? or why is it not probable that scotland should be as well subject unto us , as bohemia and hungaria were unto the empire , naples and sicilie unto rome , burgondy and navarr unto france ; the du●edom of moscovia a●d the marquisate of brandiburge unto pol●n●a , portugall unto spaine , and austria unto bohemia ? or l●stly , why may it not be thought , that as these kingdoms and dominions remaine still in their old subjection and acknowledg their ancient soveraigne , so scotland ought to do the like ? our fortune seldome failed us against them ; they never used us so kindly , nor our kings at any time behaved themselves so unwisely , that they resigned their right and title unto scotland , as other princes have done . but now to the like advantage of this kind of inferiority , as a frenchman contracting or bargaining with one of our nation in england , maketh himself by this contract and bargaine a subject unto our laws ; so any man whatsoever offending within our realm subjecteth himself , by reason of his offence , unto our jurisdiction : and this is so true , that a very mean man being a judge , if a great personage remaining under his jurisdiction ( who by reason of his greatness may seem to be freed from his authority ) shall commit an offence worthie of punishment during his abode there , the same mean and inferior judge may lawfully punish his offence . example will make this matter more cleer . for example sake then , grant that a bishop abideth a while within an archdeacons jurisdiction , and there offendeth in some crime that deserveth punishment ; the question may be , whether the archdacon may punish this delinquent ? for the negative , it may be said , that par in parem non habet protestatem , much lesse an inferior against his superior ; and that an archdeacon is oculus episcopi , and major post episcopum ; and therefore can have no authority over a bishop ; yet it is resolved , that if the bishop be a stranger , and not a bishop of the diocesse , the archdeacon hath sufficient authority and the power to chastise and correct his offence ; but he cannot meddle with him if he be his own bishop ; and the reason of the diversity is , because his own b●shop is as it were the archdeacons spirituall father , and it is not convenient that the son should have any manner of authority over the father . now since it is certaine , that where there is the like reason , there the like law shall be , i may boldly infer by this law ; that the scottish que●n offending within her majesties dominion , may be punished by her grace , although she were her farr better . i might here , before i come unto her voluntary and forcible resignation of the crown , tell you , that she committed many things , both before and after her imprisonment , that made a plaine forfeture of her kingdome ; but although when i t●uched the duties of vassals in some part , i promised to touch the same in this pl●ce more largely ; yet for brevitie sake , i must omit this large discourse , and only tell you , that as the french king called our king iohn in question for the murther commited by him ( at his instigation ) on the person of his nephew arthur , and forfeited his states in france for his not apperance , or insufficient answer unto that crime ; so if the scottish subjects had not deprived their queen for the par●icide la●d to her charge , our queens most excellent majestie might not only have taken notice thereof , but also have punished the same . for , albeit the fact was committed without her highness realm and dominion , yet the person who was murthered being her subject and kinsman , her grace might ex eo capite , in my simple opinion , lawfully have proceeded against the malefactor . and i remember that i saw a man executed at venice because he killed his own wife in turky ; and the reason why they proceeded against him , was the hainousness of the fact , and for that his wife ( although she were not so ) was their naturall subject . and yet i confesse that our common laws regard not offences commited without our realm ; wherein me thinketh they have small reason ; for , sithence that for a bargain made beyond the seas i may have my re●edy here ; why shall not have the benefit of law for my child and kinsman , or any other that is near and dear unto me murthered beyond the seas , since the life of a subject ought to be of far greater value and worth then his goods ? and if in a civill action , of which the cause and originall is given beyond the seas , they can 〈◊〉 the bond and obligation to be made at lyons , within some shire in england , when indeed the same lyons which they meane , and where the bond was made , is in france , why may they not lawfully use the like fiction in a criminal cause ? but now the third point that argueth the late scottish queens inferiority unto our queen ; she was deposed , and therefore no longer a queen . this point hath in it two very strange points . it is strange to hear that a man or a woman being borne a prince should be deprived ; and that he which receiveth a kingdom by his birth , should lose the same before his death . but because this point hath great affinitie which the third objection that is made against the unfortunate queens execution , i will forbear to speak thereof untill i come to that objection . considering therefore all the premisses , i may boldly conclude , that notwithstanding our often repeated maxime , par in parem non habet potestatem ; her majesties proceeding against the scotish lady was most lawfull . for , although as there is but one sun and one moon in the firmament , so there should be but one king in a kingdome , yet this king may receive another coming into his dominion ( if he will ) gentlie , for that is humanitie ; but let him neither admit him to be his companion , although he earnestly intreat him ; for that were folly ; nor to be affraid to punish him if he offend ; for that would argue foolish pusillanimitie . it is written of lewis the emperor , that he having taken frederick his competitor prisoner in the wars , took his oath that he should never affect the empire any more , nor bear armes against him , and so did set him at libertie ; and he returned into austria , where he lived af●erwards quietly ; and never molested or troub●ed the emperor more . againe , it is reported of cyrus , that he having taken king astiages prisoner , caused him to be kept as a king , and never did him more harm● : and that he likewise shewed the like clemency unto croesus king of part of asia ; now as these kings were commended as well by those who lived in their days , as by their posterity , for their courtesie shewed unto these cap●ives ; so it had greatly rebounded ( say the scotish queens favourers ) unto her majesties commendation , if it had pleased her to have preserved the unfortunate queen ; the spanish king would have thanked her , france would have p●●●sed her , the guisards would have liked it , and the orphan her sonne would have taken very it kindly ; whereas now all these are or justly may be highly offended and displeased with her severily truly , compassion and mercy in a queen towards a queen is commendable , and it becometh the feminine sex ( whose hearts are more tender then mens ) to be kind unto their own kinde ; but if this kindness cannot be shewed without manifest danger unto him that shall shew it , i hold it for crueltie rather then clemency to use it ; for there is quaedam credulis misericordia ; and sometimes to spare a sinner , is as much as to kill a sinner ; and poor pity many times ( saith the proverb ) overthroweth a whole city . cle●menes flying from king antigonus his wrath and violence , had recourse and refuge unto ptolomy king of egypt , by whom he was courteously entertained , and promised ayd● to help him unto his kingdomes . this ayde was deferred from day to day ; and the longer it was delayed , the greater was cleomenes desire to return into his country ; and therefore finding that his courteous host was so given unto wine and drunkennesse that there was small hope to have present helpe from him , he entred into conspiracy with some of his nobles against him , and thought to have extorted by force , what he could not obtaine by intreaty , but he failed of his purpose ; and he that meant to have killed , was killed . but what if ptolomy had understood his treason before it was put in practise , and he punished him according to his deserts , who would or could have justly blamed him for repelling force by force ? who would have been grieved at so unthankfull a guests death ? who would have sought revenge for so ungratefull a person ? who , to be short , would have reproved in an other that which he would have done himself , if the like wrong had been offered unto himself ? i know that many prince cannot abide him that giveth such counsell as liketh them not , although it be never so good . some cannot endure that any man should presume to tell them of their faults , and very few can finde in their hearts to pardon him that would take away their lives : in which opinion the more stiffly they dwell , the more reason i give them , because such lenity would encourage wicked and evil-minded men to intend and procure their final destruction . for if cle●menes had killed ptolomy with impunity , who would not have been animated by his example to have made the like attempt , especially against him whose death might yeeld him any manner of benefit ▪ in regard whereof ptolemy examined cleomenes his treason after his death , and finding him guilty , condemned his memory , and caused his dead carcass to be hanged up to his great dishonour and perpetual infamy . there lived many good and courteous princes in that age ; but none of them reprehended ptolomy his action , because they saw that if they tolerated or allowed cleomenes his ingratitude and treason , being such as no man but a most wicked man ever adventured to attempt none except he had been a very simple fool would have made any conscience or difficulty to have done the like . since therefore the scotish queen , not onely resembled , but exc●lled and exceeded cleomenes ( for she conspired many times , but he but once against his host ) since she was so neer unto her as astiages was to cyrus , nor could not serve her for so faithfull a councellor as was craesus ; nor in sparing her , she was to regard any mans favour or friendship , as lewis the emperor did the love and amity of leopald the duke of austria , when he shewed mercy unto his competitor frederick ; why should her majesty have spared so unthankfull a guest , so merciless a queen ? should she have feared the king of spains displeasure ? it was he that set her on ▪ and animated her in her enterprises ; and therefore it had been as much to fear him , as to be afraid to execute a thief , for fear of his companion . should she have born respect unto the guisards ? why she knew their hatred was so great towards her , that she needed not to fear to increase the same , and she had so provided that they should not be able to annoy her . should she have been afraid of the french kings displeasure ? why she sent her process , her examination , her arraignment unto him , and found that he rested well and throughly satisfied therewith , and he was to reap a great benefit by her death ; for he was discharged of the dower which she had yearly out of france . lastly , should she have stood in fear of her sons displeasure ? why she saw that so long as she lived he could not live in peace , in quiet , in security ; and as for his subjects , they when they deposed her , or rather when they caused her to resigne her diadem , shewed their minde and affection towards her . the rest of the princes of christendom , some might perhaps marvail for a while at her death , because it was a strange president ; others might pitty her , because she was a woman , and a queen , but none will fight for her , because that they which were allied unto her were not able ; and they that had no alliance unto her , had no cause to revenge her death . the second objection is fully answered ; now followeth the third ; a dangerous question to be handled by a subject , and yet too boldly discussed by some learned subjects ; for considering we finde many texts in the holy scripture , whereby we are commanded to obey princes , to be subject unto them , to honour them , to pray for them ; since they are called fathers , and we children ; they shepherds , and we their flocks ; they heads , and we their feet ; it is an hard resolution , and ( in my opinion ) an heavy sentence that children should disobey their parents , a flock to rebel against their shepherd , or the feet to presume to command and direct the head. this question , notwithstanding that it is dangerous and difficult , is largly discussed by george buchanan in his book de iure regni apud scotes , and also by him who was ashamed to put his name unto the book that was lately written against the french king . in these two authors you shall finde every point of this third objection sufficiently debated : you shall finde the text alledged out of st. paul in the behalf of princes , and other places of the scripture learnedly answered : you shall finde many examples of profane and ecclesiastical histories , of princes that have been done to death . briefly , you shall finde more to move others perhaps then there is to move me to subscribe to their opinion . for buchanan argueth in such manner , as i may rather commend his subtilty , then his conscience . and he that writeth against the french king , sheweth himself too partial , too malicious , too injurious to princes : and buchanan giveth too great authority unto subjects , and the other too much power unto the pope . it cannot be denied that princes received their first authority from the consent of the people ; it is likewise certain , that this authority was given them to be used to the benefit of the people . and no man will deny that countries can subsist and stand without kings : but shall every man that receiveth a benefit of another be alwayes subject unto him that once pleasured him ? shall either a rude multitude , or a few contentious rebels judge when a king useth his authority to the benefit of the people ? and because countries have flourished , and may still flourish without a king , shall therefore every country reject their king , when they dislike their king ? it ●eemeth that buchanan is of this opinion , because he approveth the death of king iames the third , and alloweth the approbation that was made thereof by some of the people and nobility of scotland , who were the principal actors in the rebellion against the same king , and the chief authors of his death . the causes which moved those rebels to bear arms against their king , were but two ; the one , that he had made certain base money , and called it not in again at their pleasure . the other that he had advanced certain base personages unto high places of great credit and dignity ; if these two faults might be amended , the rebels offered to submit themselves to their king. the king yeelded not unto these motions ; why ? the history giveth a good reason for the king. they made these demands being in arms. it seemeth that they would not entreat , but inforce their king ; and the king thought it convenient to chastise their insolency and boldness , who presumed to war against him at home , when he and his kingdom stood in manifest danger of foreign enemies . there was amongst them , namely the duke of albania , who affected the kingdom , who to further his traiterous purposes , had joyned with the king of england , against his native country , and animated his lewd confederates to continue in their obstinate and unlawful demands . they considered not that extream necessity and want compelled their king to use that money ; and when they had taken these base persons from the king for which they seemed to rebel , and had hanged them , contrary to all law and equity , they laid not down their weapons , but followed the poor king , and so followed him that at length they flew him . and why ? my author giveth this reason , because they knew that they had so highly offended him , that they feared , that if they should have spared him ( as some better minded then the rest purposed to have done ) he would have been revenged of them . this murther , the states of scotland ( saith buchanan ) allowed , and ordained that no man should be called in question or troubled for the same . but what states are these ? those ( saith my author ) that had born arms against him , and for whose sake he was murthered : and they had good cause to decree that no man should be accused of his death . but what will some man of buchanans opinion say unto me ? shall princes do what they list , and no man censure them ? are they not subject unto the laws ? may they not be called to an accompt ? shall the people , from whence they derive their authority , have no manner of authority over them ? and hath it not been always held very dangerous in a state to have any man so mighty that no man may or dare controle him ? truly i allow not that liberty unto princes , that their pleasure shall stand always for a law : i limit their wills unto reason , i tie their commandments unto the word of god ; i fasten their decrees unto the laws of nature , unto equity , and unto the weal of the people . and if these things be not regarded , i take their laws to be unlawful , their commandmen●s unjust , their decrees ●●ique . i know that good princes are so far from nor subjecting themselves unto their laws , that they suffer themselves and their causes to be tried daily by their laws . and if any of them , by negligence or wilfulness by folly or ignorance , by malice or forgetfulness , begin to contemn their laws . i think it convenient that they should be modestly rebuked , but not utterly rejected ; be in a mannerly sort checked , but not violently condemned ; be gently admonished , but not straight ways furiously and turbulently punished . is there no way but down with them , depose them , kill them ? must we cry against the lords annointed with the jews ▪ as they did against christ , crucifige , crucifige ; and not rather learn by the jews , that the common people is no competent judge to determine matters of great weight and consequence . i am not such a stranger in the course of histories , but that i know that some princes have been deposed for their insufficiency , as in france , theodorick , and chilperick ; others for their negligence , as again in france , lewis sirnamed do nothing ; some for poysoning the next heir of the crown , as martina empress of constantinople ; others for perjury , and not keeping promise with their enemies , as iustinian the son of constantine the fourth ; some for not tendring the weal , and publick welfare of their subjects , as richard king of england ; others for murthering them which reprehended their vices , as boleslaus king of polonia ; some for usurping things not belonging unto their crown , as sumberlanus king of bohemia ; others for their extream rigor and cruelty , as sigismond king of hungary ; some for their childrens adultery , as tarquine king of rome ; others for tyranny , as archilaus , son to herod ; some for unreasonable exactions , as slaomire king of abredites ; and others for corruption , as adolph the emperor . but if all these depositions were examined and tried by the touchstone of law , i think the most part of them will be found scant lawful . for all these crimes in private men , are not capital , and therefore why should they be so severely punished in princes ? how many judges take bribes , and are not deposed ? how many magistrates are negligent , and are not punished ? how many officers execute not their offices and are not removed ? how many rich men offend in adultery , and are not censured ? briefly , how many noble men commit adultery and murther , and are not condemned ? in poland the gentleman that killeth a yeoman payeth but a certain fine in money ; in france he that killeth another manfully and in the field , is seldom executed . in italy many are vilely murthered , and the murtherers are not always punished . and in all countries grievous crimes are either tolerated or pardoned , sometimes because the malefactors are descended of notable parents , whom princes are loth to offend and discontent . you have heard how dunorix was spared , although he were a traytor , for diviaticus his brothers sake ; and our chronicles report , that henry the third , having taken in the barons wars many schollars of oxford in northampton , who did him more harm then all the rest of his enemies , would have hanged them all , had not his council perswaded him to save them , because in executing them he might displease their friends , who were gentlemen and noblemen of great houses . shall mean personages , vile murtherers , private men escape unpunished , and must the law be executed with all severity upon princes ? they are in higher places , their actions are beheld of all men , and most men are lead by their example . true , but david was not punished as soon as he had killed uriah ; solomon was not deposed although he kept many concubines ; herod was not streightways deprived for murthering of iohn baptist ; and it was long before saul was removed by david . but how then ? may princes offend as often as they will , and never be punished ? no ; must their subjects endure all their cruelties and tyrannies ? no ; may they be troublesom unto their neighbours , untrue unto their confederates , enemies unto the common peace , and never to be reprehended ? no ; what course is then to be taken to bridle their appetites , and restrain their insolency ? truly i finde two notable laws for the punishment of such princes , the one made by conrad the emperor , and the other by otho the third . conrad his law commanded all princes to embrace peace , to maintain law and equity , and not to disturb the quiet and peaceable estate of the empire ; and that whosoever transgressed in any of these three points , should suffer death . othon his law was much to the same effect ; but he added , that the prince offending in any of these three points , should besides the loss of life , lose all his states and dominions , and be held for a common enemy ; and that all the princes of christendom should rise in arms against him , as a perturber of christian peace and tranquillity . but in these days princes neither are , nor will be , nor can be ready to help every one that complaineth ; and why should subjects seek for releif abroad , that may be releived and succoured at home ? the course is ordinary , the remedy easie , if men will not deceive themselves in taking their course . every country hath its parliament , every kingdom the assembly of their estates ; there may their griefs be heard , their wrongs red ressed , and their princes repressed : and in this course the common people loseth not a jot of their authority ; for they which attribute most unto the people , take not every confused , rude , and tumultuous multitude for the people , but a choice company of the wisest nobility , and of the most grave , honest , discreet and wise men amongst the commonalty . it must not be such base and busie companions , as was iack straw in england , nicholas rency in rome , iaques artevilla in flanders , george zechius in bohemia , anthony bavadella in spain , and william siler in switzerland , that must presume to controll mighty kings , or to alter well governed states : for such petty companions are better able to mislead a number of simple people with their venemous tongues , then to consider with discretion , that many things are done in every kingdom which princes know not of , and that divers abuses are committed , which the officers that commit them keep , as long as they can possible , from their princes knowledge ; which abuses should be quickly redressed if the king might be made acquainted with them . these companions consider not , that there is an high court of parliament , unto which princes either can be contented , or be constrained to submit themselves , and wherein subjects may speak unto their king freely , so they speak reverently , any thing that may benefit their country ; i said , reverently , because methinks it is not tolerable , that any subject be he never so great and mighty , should use unreverent speeches unto his king secretly , much less in an open parliament , as did richard earl marshal of england unto king henry the third , who when the king called him in choler ( and perhaps not without occasion ) traytor , gave him the lye in the parliament house , and told him to his face he cared not for him because he was well assured , that as long as he lived in obedience unto the laws of the the realm , he could not hurt him ; and when the king answered , he could intercept his victuals , and suffer no man to bring him any manner of provision , he replyed , that if he sent any to intercept his victuals , he would send them home shorter by the heads then they came . such an audacious and unreverent speech coming to the ears of such busie companions as iack straw and iack cade were in england , would make them take the speaker for a demy god , for a patron of his country , for a protector of their liberty , and being carried from them unto others , may draw them like a company of mad-men , to adventure life and limbs for such a desperate cataline , and without ever considering whereabout they go , to undertake for his sake the utter subversion of town and country . but it may be said , that i am like the physitian that prescribeth a remedy unto his patient , but telleth him not how he shall come by it ; so i talk much of a parliament , but i conceal how difficult it will be to have a parliament , especially when a prince , without whose consent and commandment the same cannot be called , knoweth , or mistrusteth that any thing shall be debated and determined therein to his prejudice . i cannot but acknowledge this difficulty , and therefore if the wrongs that are offered be not too great , it is better to suffer them with patience , th●n to seek to reform them by violence . but if the outrages grow once to be so extream that they are no longer to be endured , i hold the same for a most unfortunate , unhappy , and servile state , wherein the nobility is either too timerous , or so besotted with the love unto a bad king , that they will not be moved upon the just complaints of the poor and distressed commonalty , to enforce him to call a parliament : and in this kind of violence , i require discretion and judgement in the confederates , lest they mar a good cause with evil handling thereof , as did iulius caesar , who when he had deserved a triumph , took so violent a course in demanding the same , that his sure was rejected , to his endless dishonour , and his countries great detriment . let the subjects be therefore humble petitioners unto the princes to reform such abuses as are notoriously known to be abuses . let them yeeld such measure unto their kings as they would desire for themselves ; let them when neither their humble suits may prevail , nor their gentle connivence or toleration mitigate the wrath , or moderate the affections of their soveraigns , humbly beseech the peers of the realm to be their patrons and protectors of their innocency . then will he that ruleth princes , and hath their hearts in his hand , that can prevent their imaginations , and cross their intentions , raise up some better disposed then others , better minded then the common sort of men are , better able then the commonalty is to judge of wrongs , to redress injuries , and to repress evil-disposed princes . all authority is divided into ecclesiastical and temporal ; of the one the pope , of the other the emperor challengeth superiority ; and yet both these heads , notwithstanding their preheminence , their power and prerogatives , have been reduced to reason , when they have swerved from all reason , by those who by reason were led to challenge power and authority over them . for both the colledge of cardinals and the states of the empire have claimed , and according to their claims have used a certain right both over the pope and over the emperor , when the one or the other of them hath been found negligent in their duties ; and therefore have presumed that the power of the one and the other hath been devolved unto them . even when an inferiour prelate is negligent , the bishop may assume into his hands all his jurisdiction and authority ; or when the bishop is careless in performance of his duty , either the dean and chapter or the arch-bishop may lawfully rebuke his negligence , and reform whatsoever he vouchsafed not to amend ; so although the pope challengeth to be by many degrees higher then all the princes of christendom , yet divers cardinals in the time of pope iulius the second , considering that the church had need of reformation , as well in the head , as others member thereof , implored the aid of the emperor , and of the king of france , and with assurance of their help and assistance caused certain peremptory citations to be set up in modena , bolognia , and other cities of italy , by which they cited the said pope to appear at a general councel to be he●d at pisa , and to answer to such articles as should be layed in against him , touching his simony , negligence , and other abuses not specified in the said citations ; in regard of which faults , and of his negligence , they affirmed that the pope was not sufficient and fit to govern the universal church of christendom , and that the power and authority to call and summon a general councel was lawfully devolved unto them . so although our kings ( as i have said ) are the greatest and most absolute kings of the world , next unto the kings of france ; yet the barons , after the battel of lewis , in the time of henry the third , ordained that two earls and a bishop elected by the commonalty should chose to them nine other persons , whereof three should alwayes remain about the king , and by the whole twelve both the court and the realm should be governed . so in the fourth year of the reign of edward the second , the prelates , earls and barons made ordinances for the state and government of the realm , which because the king would neither confirm , not allow , were confirmed by sentence of excommunication against all them that should go to break the same . so the scotchmen in the time of iohn their king , being moved thereunto by his negligence , chose twelve peers , and four bishops , four earls , and four barons , by whose advice and counsel the king should govern the realm . so to be short , although ( as bodin reporteth ) when a certain advocate pleading a cause in france said , that the kings of france had received their power and authority from the common-people , the kings atturney stepped up and requested the court , that those things might be razed out of his plea ; shewing that the kings thereof never received any power or authority from the common people and required , that both that advocate and all others might be commanded ( as he and they were ) never to use the like words in their pleas : yet before and since that time divers kings of france have been censured by the three estates of their realm , as it may appear by the examples of those kings which were ( as i have said ) deposed in france . thus it appeareth , that if princes offend , they may be chastened according to the nature and quality of their offences ; and it cannot justly or truly be said , that that is against a law or without law which is done by an high court of parliament , from whence all or most laws have their beginning , their foundation , their strength . neither can this manner of correction embolden subjects to conspire against the life of their soveraign . for either the majesty of their prince , or the remembrance of their du●y towards him , or the fear of punishment , or the danger that followeth rebellions , or the hope of reformation by imploying the aid of the peers and nobility will alwayes restrain their insolency , and keep them within the bounds and limits of true obedience . but when subjects are disposed to be rid of their kings , they may ( say the favourers of the scotish queen ) implore the aid of forreign princes to suppress them . whereunto i answer , that if their cause be just and good ▪ i grant it to be lawfull so to do ; but if it shall proceed of malice , and not of justice , of their desire , and not of their princes desert ; of a rash and foolish dislike , and not of manifest tyranny or evil government , there will be no prince so ill advised as to hear them , much less to succour them ; for he that should hear●en to such light complaints , and in regard of them molest another king , would undoubtedly by gods good and just punishment , in time be troubled with the like subjects himself . now whereas it is said , that a prince coming upon what occasion soever into another princes country cannot be put to death without the breach of humanity and hospitality . hereunto i answer briefly , that if such a prince shall so much forget himself , as , although he be detained for never so unjust a cause , to attempt and conspire by himself or others his death that detaineth him ; truly , neither the laws of humanity or hospitality are or can justly be said to be broken , if such a prince be severely punished ; for since he first violateth these laws himself , he giveth thereby just occasion unto him whose death he seeketh by unlawfull means to use the benefit of law , for the shortning of so unthankfull a guests life ; especially if before his attempt and conspiracy his detainor always used him gently and curteously . but it was never seen ( say the scotish queens friends ) that a prince flying from the violence of her subjects , or passing by another princes realm ( as the scotish queen did ) to go into another country , was detained prisoner ; it is a thing never heard of , never practised in any age , or by any prince , were he never so barbarous , never so void of humanity . this is a vehement objection ; but not so vehement as ridiculous : for as a private man cannot come upon his neighbours ground without his leave , so princes may not set their feet on their neighbours territories without asking them leave and license ; and the prince that shall presume to come into another princes country without his leave , is thought too indiscreet and unwise , although the occasion of his coming be never so just and lawfull . it is written of baldwine the emperor of constantinople , that when he being driven from his imperial seat , came into england to demand aid of our king , the cause of his coming was very just and equitable ; but when landed at dover , word was sent him by our king , that he had done unadvisedly and otherwise then it became a king of his magnificence and majesty , to adventure to come into our realm without making them privy before hand to his coming ; and because he vouchsafed not to ask leave , it was held for a manifest sign of great pride and contempt . was there ever prince that took a more just and necessary and commendable voyage then richard the first king of england did unto the holy land ? was there ever any journey of which followed better success then of that his voyage ? had ever prince more just occasion to hope to pass by another princes country without danger or detriment then he had ? and yet as he returned , although he was disguised in apparel , to the end he might not be known , and pass safely , he was intercepted by leopald duke of austria and held a long time in prison by him , and afterwards dilivered unto the emperor . and albeit that the pope and other princes , considering that he was unlawfully detained , became mediators and intercessors for his liberty , yet he could not be delivered before he had endured twenty two moneths imprisonment , and had paid better then one hundred and fifty thousand pounds for his ransom . both our chronicles and the scotish histories report , that iames son unto robert king of scotland , ( when his uncle being governor of the kingdom , had murthered his elder brother , and purposed to have made him away also ) was sent by his father into france or into england , with letters of recomenmdation unto both kings , wherein the poor and distressed father besought both kings to have compassion of his wofull and unhappy estate , and to receive and entertain his son with all kindeness . the young prince , after that he had been but a small while upon the seas , not brooking them very well , commanded the master of the ship to land him in england ; he is presently brought unto the presence of king henry the first , to whom he shewed his fathers letters ; the king having perused them , called his councel together ; they deliberate what were best to do with the prince ; some think it good to send him into france ; others ( whose opinion was followed ) perswade the king to detain him as prisoner . i might alledge a number of examples like unto these two , but they may suffice to refute this frivolous objection : and the late queen of scots might have learned of either these princes how to have carried her self in the time of her captivity . king richard was a valiant , a mighty , and a notable wise prince . his case was lamented of all the princes of christendom : his subjects were both willing and able to have constrained his detainers to deliver him : his journey was undertaken for the benefit of all christendom ; and therefore it behoved all princes to be offended with his imprisonment . briefly , neither the duke nor the emperor had just occasion to detain him ; and yet during the long and tedious time of his durance , he neither sought any unlawfull means to escape out of prison , nor practised any treacherous wayes to be revenged of his detainers . the scotish prince doubtless was to be pittied : the cause of his flight was just and honest , and the detaining of him prisoner wa● rather hatefull then honourable ; and yet this poor prince carried himself not onely honestly and faithfully as long as he was prisoner in england , but also when our king caused him to attend upon him into france , where he might have easily escaped from his keepers , or quickly ha●e procured some violent means to purchase his liberty , he continued st●ll a faithfull prisoner ; and was so far ( at all times ) from seeking revenge for his hard and long imprisonment , that he alwayes thought that he was well and courteously used ; and in requital of that courtesie , when as henry the sixth , son unto the same henry who kept him prisoner , was driven out his kingdom , he not onely ha●boured him , but also helped to restore him to his kingdom . the good carriages of these two princes condemneth the scottish queen ; and the general custom of princes as not onely to crave leave when they come into other princes dominions , but also to provide for their safety and security as long as they shall be there , confuteth this foolish , this fond , this ridiculous and childish objection . it is written of a king of navarre , that when he had occasion to come into england , in the four and fortieth year of edward the third his reign , not to conspire against us but to intreat a league with us , and to fight for us , he not onely demanded leave , but also durst not adventure to come , before that the king had sent unto his realm certain bishops , earls and barons to remain as hostages and sureties that he should be well used so long as he continued in england . and surely princes have great reason to require such assurance , since many kings and princes have been in great danger to be killed , yea and some have been killed when they met of purpose to talk of common affairs : so was iulius caesar in danger to have been in conference with ariovis●us ; so was william duke of normandy killed in conference with arnold earl of flanders ; so was the duke of burgundy mu●thered at a meeting with the dolphin of france . and these examples have made princes more provident and wise then they were wont to be , for that they will hardly be perswaded or intreated to any such enterviews ; or if they must needs meet , they cause places to be made of purpose before the meeting , in such manner that they may see and hear one another , but not come so near together that the one may hurt the other . but ambassadors are safe in their enemies countries ; why then should princes be in danger in their neighbors dominions ? the answer is very easie , ●ecause ambassadors are not spared either for their own sak●s , or for their masters , but because that without them there would never be an end of hostility , nor any ●eace after wars . neither is the name or person of an ambassador so inviolable either in peace or in the time of war , but that there may be both a convenient time , and a good occasion to pun●sh an ambassador . for to omit that olaus and euetus killed the ambassador of illalcolnius king of scots , as hector boetius recordeth ; that teaca queen of selavonia slew a roman ambassador , as polybius reporteth ; that the athenians caused king darius his ambassador to be thrown and drowned in a deep well , as herodotus testifieth ; and that william king of sicily plucked out the eyes of henry dandelo , ambassador unto him from the venetians , as illescas writeth ; because these and the like examples are manifest presidents of barbarous cruelty , rather then of justice and equity ; i will shew you by a few examples , that an ambassador hath been , and may as often as the like occasion happeneth , be lawfully punished or sent out of the realm wherein he remaineth as an ambassador . titus livius writeth , that when brennus had found quintus fabius ambustus fighting in the camp of the clusians against him , he sent presently as herald of arms unto rome , to demand him to be delivered into his hands , as a breaker of the laws of arms , because that being sent from the romans as ambassador unto him , he returned not home as soon as he had done his ambassage , but remained still in the clusians camp ; and because the romans did not deliver unto his messenger the said ambustus , he left the siege of clusius , and conveyed his invincible army unto rome , and therewith spoiled and sackt the city . adrian the fourth pope of rome , sent his chancellor rowland , and cardinal bernard unto fredrick the fourth , who used such unreverend speeches unto the emperor , that the county palatine of vitilispatch , not brooking the indignity that was offered unto his master , drew his sword , and had not the emperor staid his hand , he had slain the ambassador in his presence ; and the emperor was so moved with indignation to see his insolent carriage and behaviour , that he presently commanded him to avoid out of his court , and not to stay so long as to dispatch his necessary business . the romans when marcus aemilius lepidus and ca●us flaminius were consuls , delivered lucius martinus and lucius manlius into the hands of the carthaginians to be used at their pleasure and discretion , because they had beaten their ambassadors . edward the second , king of england , amongst others sent a french gentleman ambassador into france , whom the french king ( had not the queen purchased his pardon ) had excommunicated as a traytor , because he presumed to serve his enemy for an ambassador unto him . francis the first , king of france , sent caesar fregosus and antony rincone ambassadors unto the great turk ; charls the fifth his soldiers took them upon the river of poe in italy , and presently slew them both : the french king complaineth that they were wrongfully murthered ; the emperor justifieth their death because the one being a genouis , and the other a milanois , and both in some manner his subjects , they feared not to serve the french king his enemy . henry the eighth , king of england , commanded a french ambassador to depart presently out of his realm , for no other occasion but for that h● was the professed enemy of the sea of rome . the seigniory of venice understanding that certain traitors who had revealed their secrets to the turk , were fled to hide themselves to the french ambassadors house at venice , sent certain offices to search the ambassadors house for them , and when the ambassador forbad and refused to suffer those officers to enter into his house , the senate made no more ado , but sent for certain peeces of great ordnance out of their arsenal , whereby they would have beaten down the house , had not the said ambassador as soon as he saw the same ordnance , yeelded the traytors to their mercy and discretion . i might alledge many more histories to this purpose , but i should be over long and tedious ; and yet i may not omit these two following , because they are worthy observation , and make more for my purpose then all the rest . in the year the french king sent certain ambassadors unto charls the fifth to spires , sending an herald of arms before with letters unto the emperor , and unto the princes electors , in which he required a safe conduct for his ambassadors . the herald is staid by the cardinal gavilla and made to deliver him his letters , and to shew the cause of his coming ; further he is commanded to keep his lodging , and that no man should be suffered to speak with him , and within four days he is willed to depart , and take heed that he presume not to come within the emperors dominions another time without his leave ; he was now pardoned rather of lenity then of desert , because he had broken the laws of arms : and as concerning his letters , it was told him that the king his master had so deserved of the emperor , and all the whole state of christendom , that the emperor neither could nor would receive them . this answer was given unto him written in french , and certain soldiers appointed to bring him to the borders of france . the second example is of a bishop , who in the year being sent ambassador unto the french king from the pope , practised certain treasons in france against the king , whereof he is accused , arraigned in the court of parliament at paris , and being found guilty is committed unto prison . but he is delivered out of prison at the popes request , and both he and the popes nuntio are commanded to avoid the realm . the pope excommunicateth the king for proceeding thus against his ambassador ; and the king to requite him with the like courtesie , commanded that no more money should be carried out of his realm to rome . by these examples i may boldly infer two necessary consequents ; the one , that if ambassadors fail in their duty , or fall into these follies which i have mentioned , they are either punishable , or may be sent away in disgrace . the other that the spanish king hath no just cause to be offended with our queens majesty for the sending away of d●n bernardine mendoza his last ambassador in england . for although he fought not in any camp against her majesty , as did ambustus against brennus , yet he perswaded divers of her subjects to bear arms against her ; although he used no uncivil and unreverent speeches against her majesty as the cardinal bernard did unto the emperor fredrick , yet he did both backbite and slander her unto her subjects and unto other princes ; although he did not beat her ambassadors , as martinus and manlius did the carthaginian ambassadors , yet he did both vilifie and discredit her ambassadors abroad ; spared not to speak evil of her best and wisest councellors at home ; although he was not an ambassador of a professed enemy to the sea of rome , as was the french ambassador residing in england in henry●he ●he eighth his time , yet he was an ambassador of a professed enemy unto her highness , because he was his ambassador who was in league with the sea of rome ; briefly , although he denied not to deliver traitors unto h●r majesty , as the french ambassador did at venice ; yet he not onely received but procured her many traitors , and both counselled and encouraged them to commit sundry treasons against her majesty . the premises being therefore duly considered , why might not her majesty imitate charls the fifth , who hardly admitted the french king lerold to his presence , because his master was his professed enemy ? why might not her grace command the spanish ambassador to depart out of her realm , since he had lived many years in england , not as a mediator , but as a perturber of a peace ; not as a friend to her estate , but as a debaucher and corrupter of her loyal subjects ; not as one that desired her welfare , but endeavoured to procure her overthrow ? why might not her highness send him away in peace , who as long as he lived in her realms , would continually have interrupted her peace ? might the king of france arreign and condemn a bishop for practising treason against his person ? might he commit him to prison , and after his deliverance profess open enmity against the pope his master , against the pope that had , or at lestwise challengeth some authority over him ? and might not her majesty do the like unto a spanish gentleman , a meer lay-man , not so priviledged as a prelate , not so favoured in law as a bishop ; briefly , not so worthy of favour or compassion as was a popes legate , a legate either equal , or as the days were then , and are in some places yet , not inferior to a prince ? it was mendoza that misled the scottish queen ; it was he that drew francis throgmorton into dangerous treasons ; it was he that had secret intelligence with babington and his complices ; it was he that encouraged morgan and paget abroad ; it was he that studied night and day to procure us enemies at home ; briefly it was he that spared no labour , no money , no expences , whereby he might either openly or secretly endanger our state. he lived not many months but years in england without bringing so much as a letter from his majesty unto her majesty , without performing any function belonging to an ambassador : and how lived he ? not in court , but in the city ; not in open view of the world , but in secret corners ; not as an ambassador , but as a spy. and when was he dismissed ? not so soon as he was found to have committed one action of hostility , but after that he was admonished , not once , but many times , to leave off his treachery ; not when he was suspected , but after that many traytors had confessed that he was not only privy but principal unto their treasons . breifly , how was he dismissed ? not with a crimination and threatning , as was the french herald , but with fa●r words and a kindly farewel ; not with a troop of soldiers to conduct him to sea side , but with a company of gentlemen to associate him to the place where he took shipping ; not to pass with danger through the country that hated him for his treasons , but to be conveyed without danger unto the country that loved him for his treachery intended against her majesty : to be short , not slightly sent away in disgrace , but then commanded to depart , when as his master would not vouchsafe audience unto a wise and discreet gentleman sent by her majesty unto him , to signifie his demeanor and his carriage . well , he is gone out of england , and whether ? into france ; and to what place in france ? to paris : and what to do there ? to persevere in his malice against england , to confer with the english traytors personally , with whom he talked before by letters ; to confirm the guisards in their treasons , to dispose the french leaguers to favour and further his majesty against us and our friends : briefly , so to behave himself , that without him , neither whole france , nor rebellious and obstinate paris had held out so long as it did against the late and present french king ; for the people of paris are ( as a spanish writer reporteth of them ) proud , rich , and rebellious , which humor this ambassador nourisheth in them ; and when they were most hardly besieged , there were five things ( as the same author writeth ) that made them hold out ; first , the valour and courage of the duke of nemours governour of the town ; secondly , the presence of the popes legate ; thirdly , the alms and liberality of this embassador ; fourthly , the perswasions of the preachers ; fifthly , the news that were daily sent to the town by the duke of mayne , and published by mendoza and other princes . thus it appeareth that he was a notable instrument of rebellion , and a fit man to be imployed in factious services : for , as god hath deprived him of his sight , and made him blinde ; so he intended to deprive others of their senses , and to blinde their fight and judgement , to the end they might not be abe to see and discern the hidden projects of his conspiracies . but of him enough . now again unto the queen of scots . it appeareth that being culpable , she might be arraigned ; and being found guilty , she might be condemned . but the manner of her arraignment and of her condemnation seemeth very strange unto as many as hear of it ; and ●is repugnant unto the laws and customs of england , observed in the trial of meaner subjects . it seemeth strange that her majesty should be a judge in her own cause , in a matter of treason ; and especially against a princess : and of this strangeness many of the scotish queens favourites take such hold , as they hold it for a matter without example , without any former presidents . but if it might please these her favorers to consider , that although it be a certain rule in law , that no man shall be a judge in his own cause , yet the preheminence , excellency and prerogative of kings and princes , is , and hath alwayes been such , that they may judge and determine in any causes that concern themselves . for tiberi●s caesar sate judge in his own cause , in dividing certain inheritances : with him was substituted one parthenius , caesars servant . marcus antonius the emperor judged that the goods of valerius nepos were lawfully devolved , and as it were confiscated unto the exchequer . and quiltilian testifieth , that he pleaded a cause for queen berenne , whereon she her self sat as principal judge . what scholar hath not read the orations of m. tullius cicero made in defence of quintus ligarius , of deiotarius , of marcus marcellus before iulius caesar , he being the onely judge and arbitrator of his own cause ? and it was the custom of the first kings of rome to hear all causes themselves , as well concerning their subjects as themselves , until that servius tullius , the sixth king , reserved all publick causes for his own audience , and referred his own private matters unto the senate ; there was nothing so great or so small ( saith suetonius tranquillus ) but tiberius , when he began to be weary of managing of publick affairs , referred the same unto his senators : and so did marcus antonius , as capitolinus testifieth . but after that princes began to grow absolute , after that their states became hereditary , and they had established a certain order in judgement , then began they to have their judges , who sat as their substitutues , as well in other mens as in their own causes , as choppianus reporteth . and although they appoint such judges , yet they wrong not their subjects therein , because both they themselves vouchsafe to swear to see their laws maintained , and their judges are sworn to judge according unto their laws . but our queens majesty was not judge in the scotish queens cause ; it pleased her to make the high court of parliament judge thereof . what wrong then was there offered unto her , since she had the same trial which many kings of england have had ? as namely , richard the second and third , and henry the fourth and sixth . she had not the favour which was shewed unto subjects or strangers . she should have had a jury of twelve peers to pass on her , whereof the one half should have been englishmen , and the other scots , or other strangers ? this in truth is the usuall and ordinary manner of tryal for strangers offending within the queen dominions : but where should such strangers have been had , but that they would have been partial on the one side , or on the other ? what course might have been taken for their coming into england ? and when they were come , if she had made , as she might have done , any manner of exception against them , had it not been dangerous to stay the coming of others ? had it not been costly to have defrayed their charges ? and who should have born their charges ? the strangers themselves would not have been at the cost . the scotish queen was not able to maintain them : and there was no reason to put her majesty to such charges . it may be that the spanish king would have been content to have paid their charges . let it be granted ; yea , and those whom he would have sent , would have saved her life , because they durst not displease him , and he must needs have gratified her , because she had ( as she confessed ) sold unto him her pretensive right unto the crown of england . is it likely , that six peers of our realm would have spared her , when six and thirty of the chiefest of our nobility , and of the most discreet judges and lawyers of our realm found her guilty , and the whole parliament condemned her ? in which parliament , by reason of the priviledges and liberties thereof , any man might have spoken more freely , in her defence , then in any other place ? and was it not seen , that before she had endeavoured by so many wayes and means as she did , to take away our most gratious soveraigns life and scepter , that very mean men presumed to speak for her in the parliament house , and were heard with all favour and indifferency ? and if she had been saved by the spaniards benefit , would he not have used her to our destruction ? and should not we have lived in continual servitude , then which nothing is more grievous unto a good minde , nothing more contrary and repugnant unto the nature and quality of a prince ? may it be thought that that king , who objected unto our queen , in a most disdainfull and dispightfull manner , that he had saved her life , and that her majesty was bound unto him for the same , when as indeed there was no cause why she should have ever have been in danger to lose her life ? may it be thought ( i say ) that he wou●d not have done the like unto the scotish queen , if she had not been alwayes at his disposition ? but it was strange that a prince should be put to death . it was not strange in scotland , where more kings have been slain and murthered then have died a natural death ; where alphinus , not onely king of scots , but also heir unto the kingdom of the picts , was openly beheaded . it was not strange in hungary , where queen ioan was executed for the murther committed on the person of her husband . it was not strange in france , where bernard king of italy , and lawful king of france , was adjudged and done to death . it was not strange in asia , where hercules slew laomedon for his tyranny and cruelty . it was not strange in spain , where henry the bastard executed peter the lawful king. it was not strange in the kingdom of naples , where conrad rightful king thereof was beheaded . briefly , it was not strange in the holy scrip●ures , where we read that ioshuah discomfited five kings , and hung them all upon trees ; that saul was reprehended by samuel for not kiling agag king of the amalakites , whom samuel took and hewed in peeces ; that gideon slew the kings of midian , and that iehu slew iehoram king of israel , and ahaziah king of iudah . there is nothing then strange or without example in the execution of the scotish queen , unless it be strange that our queens majesty was careless of her life , when her subject were careful of the same ; that she would not hear of her death , when they desired nothing more then her death : that when the parliament had condemned her , she could not be in treated to subscribe to their judgment . briefly , that when with great labour and many perswasions she was won by her privy councel and others , who were of opinion that vita mariae would be mors elizabethae , as vita conradini was thought by the pope to be mors caroli , to deliver her warrant to one of her secretaries for her death , she imprisoned , and grievously fined that secretaryfor sending that warrant with such speed as he did , whereby it seemed , that had not the warrant been obtained when it was , she would hardly have yeeled to her execution ; and by punishing him that was so willing and ready to have her executed , it appeareth that her majesty not onely loved her whilst she lived , but also after she was dead ; and her highness grave and wise speeches delivered unto her loving subjects in the parliament house , do testifie how sorrowful and unwilling her majesty was to consent unto her death , although it was there made most apparent unto her grace , that as long as that queen lived , she could not be without continual danger of losing her life . this opinion being therefore confirmed to be most true since her death , because there have no such treasons been either intended or practised against her majesty since , as before that time ; it followeth , that her execution gave the king of spain not just occasion to invade her highness realms . the causes then of this invasion are unjust ; now followeth the course , a course not beseeming a prince of his might , of his years , of his long continuance and experience in the exercise and administration of a kingdom . for first , his years are fitter for peace then for war ; for rest and quietness , then for troubles and unquietness ; and many wise and mighty princes , either before or as soon as they came to his years , have given over the world , resigned their kingdom , and spent the residue of their time in monastical idleness . i read that sigisbert , etheldred , elured , constantine , and inas king of england ; that charls the fifth , and uladislaus kings of bohemia , constantine king of scotland , and amadeus duke of savoy , before they came to the spanish kings age , renounced the world to live unto god in houses of religion . i record oftentimes the notable exploits , the marvellous victories , and the rare and admirable vertues of pompey , of alexander , of antiochus of theodosius , and of charls king of france ( who were all , as you have heard sirnamed the great ) and i find that they were all so far off at his age from seeking new occasions of wars , of new conquests , that either all , or the most part of them commended their souls unto god , and committed their bodies unto the earth before they attained his years . i remember all this , and in remembring it , i think that it pleased the almighty to take them out of this world so soon as they were no more fit and able to conquer in the world ; thereby giving to understand unto their after-commers , that in their youth they may lawfully attend upon conquests , upon arms , upon wars as occasion shall be presented unto them , but that in their elder age , they ought to have their thoughts , their cogitations , and their eyes fixed upon no other things then upon the conservation of their kingdoms , the wealth of their subjects , and the health of their own souls : for when private men , much more princes , attain unto threescore and odd years , it is high time for them to amend their lives , and to reconcile themselves unto god , because their strength faileth them , their vital spirits decay , and the hour of death approacheth . here you see one great over-sight in his course ; now followeth another . wise and discreet princes most commonly before they enter into dangerous and long wars , appoint and compose the quarrels and contentions which they have with their neighbors , or with any other princes that are able to cross their enterprises . it is written of iulius caesar , of whose commendations all histories are plentiful , that when he was fully resolved to war with the veyans , he sent a gentleman accustomed and acquainted with the natural disposition of those people , to contain the inhabitants of the river of rhine in their duty and obedien●e , and to take order that the gascoines should not in any wise help or assist his enemies . the romans being entreated by the spaniardw , with whom they were in league , to succor them against the carthaginians , denied them such aid as they demanded , because that the frenchmen at the sametime warred in italy . richard the first , king of england , being determined to make a voyage into the holy land for relief thereof ; and fearing that either the king of scots or his brother iohn might at the instigation of the french king , trouble and disquiet his realm in his absence , would not undertake that journey before he assured unto himself the king of scots and his brother by many gifts and rewards ; and also bound the french king by vow and oath to attempt nothing against his kingdom , before that fifty days should be expired after his return out of syria . and that victorious king of france●who ●who passed triumphantly from the beginning of italy unto the end thereof without striking a stroak ) would not adventure to enter into italy before he had made a very fast ane strong league of amity and friendship with fardinando and isabella king and queen of spain , and before he had purchased through bribes and corruption , the assured friendship of the king of england , and had also accommodated and appeased all causes and occasions of contentions and variance betwixt france and the emperor maximilian . it seemeth the spanish king either regarded not , or remembred not these examples , because that intending and fully resolving to invade england , he made the french king his enemy rather than his friend ; from whom he might receive far greater annoyance and disturbance in his intended purpose and enterprise , then from any other prince in christendom . but the catholick kings councellors perswade him that he and his confederates are well enough able of themselves , not onely to withstand , but also to subdue and subjugate all those princes which are not in league with him ; and that the next way to recover his own patrimony in the low countries , was to distress and destroy england first ; which being once happily effected , he should finde it very easie and nothing at all difficult to master his subjects , and inforce them by open violence to receive both him and his religion ; he must therefore bend his whole ●orces against engla●d ; against england that hath highly offended him , and that may easily be subdued , because he shall finde many there , who being weary and discontented with the present government , will be ready to entertain his armies , and immediately will joyn their strength with his forces . but not to stand long upon the confutation hereof , let these grave councellors , or these discontented fugitives , unto whose perswasions both the spanish king , and his wisest councellors give too much credit , tell me whether ever any prince had , or may desire to have a better opportunity , or an easier means to invade and conqu●r england , then lewis son unto the king of france had , who was not onely called into the realm by the barons , with a faithful assurance of all the best help and furtherance that they could yeeld him against king iohn , but also was comforted and accompanied with all the good wishes and blessings that the holy father of rome could bestow upon him ; and wanted not the many forces , and continual supplies which the mighty kingdom of france was able to afford him : and yet how speeded this valiant lewis ? what success had his ambitious enterprise ? forsooth he prevailed for a time ; won to day , and lost to morrow , and in the end was glad to return from whence he c●me with far greater shame then honour . but what need i speak of matters beyond mans memory , worn out of remembrance , and reported by antient historiographers , when as the success of the late spanish fleet may serve to admo●ish a wise prince , how to trust the vain reports of lying fugitives , and how to make great preparations against a mighty kingdom in hope of assistance within the realm ? was there any man that gave them succour either of men or victuals ? was there ever an haven that was either able or willing to harbour their ships their ships that needed both harbour and reparations ? was there any friend either within the country , or nigh unto the country would bestow a little fresh water upon them , for lack whereof many of their people died ? was there ever a pri●ce or potentate , that would suffer them to repair either broken , wind-shaken , or sea beaten ships within his dominion ? briefl● , was there any man that would furn●sh them with masts , sa●ls , cables ▪ and other things n●cessary , for want whereof most of their navy perished ? i will tell you a thing which may be strange to others , but no news to you , and yet worthy to be told , because it is meet that it should be known unto all men . when the report was certain in england that the spanish fleet and forces were at hand , instead of lamentat●ons , weepings , out-cries ( which things in time of sudden accidents are common , and even used amongst valiant people ) the queens majesties ears were filled with prayers , petitions , and motions , sometimes of one shire , sometimes of another , most humbly beseeching her highness to give the spaniards liberty to land with their forces , and them leave to encounter with them alone . i my self do marvel , and i think as many as shall hear it will marvel thereat , that in men of one and the same religion , there should be divers opinions , and different judgements in matters concerning the advancement of their religion ; yet i know , and you shall understand , that the english catholicks which are out of england , and those that live within the same realm , were not all of one opinion , of one minde , when the spaniards were coming for england ; for the one sort wished them all manner of happiness and prosperity ; and the other prayed to god not to prosper their journey , much less their attempt , and besought the queens majesty to place them in the foremost range and ranck against the spaniards , and where they might endanger themselves most , and do her highness most service ; not because they were weary of their lives , but for that they thought it most honorable to die in the defence of their country , and that god would never forsake them in so just a cause . this may serve to shew that the spaniards had , and may have very small hope to finde any manner of aid within england . and yet to clear this point the better , may it please you to remember , that when the report of the spaniards coming began to be certain , all those which we call papists , and our adversaries term catholicks , at least the better sort of them , were conveyed to several houses far distant the one from the other , and there kept , not like prisoners , but like gentlemen of their calling , and all the nobility was commanded to repair to the court ; of which commandment their followed two commodities : the one , that the catholicks being under safe custody , there was no man of account to sollicite the subjects to rebellion ; the other , that if any small or great number had been disposed to rebell , there was not any man of worth to be their head ; and it hath seldom been seen that rebels ever durst adventure to shew their evil inclination ; or adventuring , had at any time good success , without having some man of special accompt and authority for their head . but ireland and scotland may be thought to favour the spanish king , and undoubtedly he hath been made beleeve , that in either of those realms he shall finde faithful friends , and such as will adventure their lives to do him service . truly ireland hath been a long time subject to the crown of england , but always divided into two factions ; the one of civil and discreet people , the other of wilde and savage men ; the first sort , true and faithful subjects unto their soveraign , and the other prone and ready to spurn against their superiors , but not able to do any great hurt , no more then the banditti of italy , which may rob a house , spoil a little village , and set fire on a castle , and run away by the light when they have done ; and yet to be sure that no great annoyance should come from ireland to england , the best part of the nobility of the country was likewise called to the court ; the strongest holds were committed to the custody of faithful keepers ; and to hold them in better obedience , there was sent over such a lord deputy as was well acquainted with their customs practised in the country , and very well beloved of the people . as for scotland , although the kings thereof have always been for these many hundred years in firm league and amity with the kings of france , and of late years have had some occasion of extraordinary great love and friendship with the house of guise ( the house that hath been , as you have heard , the onely upholder and mainta●ner of the spanish fact on in france ) yet because the present king of scotland hath been nourished up from his infancy in the same religion which the queen of england professeth ; and for that he is bound unto her highness for divers favors and courtesies shewed unto him in the time of his distress and necessity , he is very well affected unto the state of england , and desireth nothing more then the welfare of that country , the health and safety of the queens majesty , and the reign and overthrow of all her enemies ; which desire he signified unto her majesty at such time as she thought she stood in need of his help , offering to come in person to aid her grace against the spainards wi●h the greatest power he was able to make . the venetians brag of the strength of their city , because it is distant five miles from any land , and defended by a little natural bank from the violence of the sea : how may england therefore boast of her strength , since she is severed above thirty miles at the least from any other nation , not by a little bank , but by a great sea ; especially if ●reland and scotland be under her subjection , and in league with her ; and also if the maritine forces of the united provinces be always ready to joyn with her against all her enemies ? it is not the happy success of one battel , nor the mighty or innum●rable forces of one a●my that must or 〈◊〉 subdue england ; but he that will undertake to conquer our realm , must first overthrow our invincible navy , and then encounter with our strengths by land , and not obtain one onely , but many victories against them ; a matter in my simple conceit almost impossible , especially for the king of spain . for besides that fortune is seldom or never so constant or prodigal of her favours , that she vouchsafeth unto any man any long continuance of desired happiness ; this impossibility will easily appear unto him that shall call to remembrance what hath been already said touching the forces of england and spain . but the romans first , then the danes , next vvilliam the conqueror ; lastly , divers english princes pretending right unto the crown of england , have with very small difficulty , and with no great armies subdued the same ; and why may not the like fortune happen to the spainard ? truely , if it might be inferred as a necessary consequent , that the country that hath been conquered many times , and by many nations , should always be very easily conquered ; this inference might be far better made and used against spain , then against england . for spain was first governed by tuball the son of iapheth , the son of noe , and by his posterity , who were deprived of the possession and government thereof by the sidonians , and they by the thracians , and they by the rhodians , and they by the phrygians , and they by the phenicians , and they by the cypriots , and they by the aegyptians , and they by the miletians , and they by the phocentians , and they by the chaldeans , and they by the carthaginians , and they by the romans , and they by the gothes , and they by the vice-gothes , and they lastly by the spainards , whom the sa●azens had driven out of their country , had not the frenchmen holpen them to repel and expel the sar●zens . england was undoubtedly subdued by the romans , but not before they had conquered all the rest of the world , because they reserved ( as it may be well supposed ) the conquest thereof ( as conquerors most commonly do in great enterprises ) for the last and greatest exploit which they had to do , or for the best reward that they could attain or expect of their long and tedious wars . and it is written that they boasted more of the conquest thereof , then of all the victories which they had obtained in their dayes , because they supposed that england which was divided from the rest of the world by the sea , was no part of the world ; and therefore they made two triumphs thereof ; the one of the main land , and the other of the huge and merciless sea. the danes and saxons likewise subdued england , but they enjoyed their conquest but a very few years ; and how subdued they england ? not by main force ( as spain was always conquered ) but by cunning and deceit ; for vortiger king of england , being continually molested by pirates , and by the scots , was constrained to require aid of the saxons , who sent him a great army under the conduct of two brethren , engistus and orsus ; of which , engistus having cunningly obtained of the king a convenient place for his people to dwell in , fortified the same secretly , got more thereunto covertly , politickly perswaded the king to send for more forces out of saxony ; and lastly , married his daughter unto the king , by whose means he brought his countrymen in great credit with his majesty , made him banish the chief nobility from the court , caused the king by this means to incur the hatred of his subjects ; and when he perceived that our country-men began to suspect and fear his over-growing greatness , he suddenly entred into league with the picts , the antient enemies of england , and with their helps made an easie conquest thereof . william the conqueror became master of england in this manner ; edward king of england dying in the year . made by his last will and testament , william duke of normandy his sole and lawful heir , with the consent and counsel of the cheif peers and barons of his realm ; but afterwards , being wone thereunto by the flattery and sweet words of his wife , he changed his maid , and adopted harrold his brother for his heir ; whereupon there grew a great variance and contention betwixt the said vvilliam and harrold ; who having some occasion to go into flanders , was by contrary winds driven into normandy , where he was presently intercepted and carried unto the duke as a prisoner ; before whom , when he came , fearing that he should not be set at liberty in a long time , nor without a great ransom , unlesse he used some cunning device for his present delivery ; he said unto the duke ; other princes ( noble duke ) when they have occasion to require helps or any thing else of their neighbours or confederates , use to demand the same by their ambassadors ; but i , contrary to this custom , knowing that there is no better way to end this contention and competency which is betwixt you and me , then for me to marry your daughter , am come in person to pray your good will , that i may have her for my wife . the duke yeeldeth to his desire ; harrold with his new spouse returneth speedily into england , commandeth all normans upon pain of death to depart out off his realm within three dayes , prostituteth his wife unto his meanest servants , cutteth of her nose and her ears , and sendeth her back unto her father in a fisher-mens boat. this injury and indignity may seem grievous unto you that hear it ; no marvel then if it so grieved her poor father , that to be revenged thereof he presently implored the help of his friends ; who what for pitty of the distrested princess , what in hope of high rewards , what in regard of the love and duty that some bare unto the duke , were so many , that the greatest part of the nobility of france , with all the power that they could possibly make , accompanied him in his journey . but from him unto those kings of england , who being driven from their kingdoms , recovered the same with small difficulty . and not to be over tedious , it shall suffice to mention unto you but two princes of that kinde , namely edward the fourth , and henry the seventh . and first to edward , who being deprived by his own subjects of his royal diadem , fled unto the duke of bugundy , of whom obtaining an army but of two thousand men onely , he returned into england , and finding that very few favoured him , so long as he demanded the crown , he caused it to be proclaimed and published , that he required nothing but the dukedom of york , whereunto every man knowing that he had right , many began to favour him , and no man at his first landing in yorkshire would resist him ; and yet he was not received into the city of york , before that he had sworn faith and obedience unto the king. this oath being solemnly taken , he goeth forward towards london ; some few of his friends came unto him upon the way . the earl of warwick his brother , who was incamped neer about york to intercept him on the way , either for fear , or through ignorance , suffereth him to proceed on his journey , and so without so much as one stroke he came to london , where he was received by the citizens with great joy and gladness , because divers of the richest sort , doubting that they should never have again such sums of money , as they had lent him whiles he was their king , unless he recovered the kingdom , had purchased him the favour and friendship of the greatest part of the city ; of which being once master , he increased daily in power and strength ; and his brother the duke of clarence , and others , leaving the earl of warwick and his faction , made him so strong that he daily subdued the rest of his enemies . thus prevailed he . now from him unto henry the seventh , who living a long time as a banished man in brittany with the duke thereof , could never be sent into his country unto edward the fourth , or richard the third although both of them , knowing that that they could not reign in security so long as he lived , had requested him very earnestly of the duke ; and the last of them ruled still in great fear , but in peace and quietness , untill that isabella , wife of edward the fourth , and margaret the said henries mother , by the help of a physitian came to conferre together , and in the end they concluded of this agreement , that they would cause her son , the said henry to return into england , and to possess the crown thereof , with the help of his aid and their friends , if he would take to wife the daughter of edward the fourth . henry being certified hereof , and also given to undeastand , that richard thomas , a man trained up in arms all the dayes of his life , and sir iohn savage would adventure their lives for him , and that the lord bray had provided great sums of money to pay his souldiers withal , easily obtained of the king of france a small army of men , with which arriving in wales , and joyning with the forces of the said thomas , he went towards london ; and upon his way daily received greater strength , even of the souldiers of king richard , his enemy , who by reason of the great cruelty and ●yranny which he used , was forsaken of his own friends ; and his souldiers detesting his proud and cruel government , fought so in his behalf , that they seemed more desirous he should lose then win the field ; which fell out according to their desire . by these examples and others like unto these , you may perceive that never any man had any good success against england , who had not both a just cause to invade the same , and a strong faction within the realm . and by that which hath been spoken you may understand that the spaniard wanteth both the one and the other . here might i conveniently ( if i had not sufficiently declared the strength of england , to make the difficulty and impossibility of the spaniards purpose more apparent ) enter into a large discourse of the forces thereof ; but let that suffice that hath been spoken . and yet i may not forget to let you , and as many as doubt of our strength , understand that we have been ( and i know not why we should not still be ) so strong and fortunate , that when the french were so many in the field against us , that they thought the very boyes and lacques in their camp were able to subdue our army ; and when the scots , thinking that because our king was in france with fourscore thousand english , we had none but priests and women left at home to encounter with them , entred with main force into our country , and with assured hope and confidence to conquer the same , we neither fearing the multitudes of the french , nor being danted or terrified with the scots suddain and advantagious invasion , subdued both nations , and took both their kings prisoners in the field . but our englishmen cannot live with a little bread and a cup of wine , as the spaniards can do ; they are not accustomed to endure cold , to lie abroad in the field , to stand up to the knees in dirt and water , to watch nights and dayes , and briefly to take other such pains and travels as are incident unto wars . to pleasure our adversaries , let us grant this to be so ( although the the contrary indeed is most true ) who amongst the bravest spaniards , or the greatest souldiers in the world would willingly go to the wars , if he should alwayes be subject unto these or the like incommodities ? and yet who would not rather endure , and suffer them patiently . then live in servitude or th●aldom , or yeeld unto his mortal enemies ? all histories are full of examples of base and faint-hearted people , the which having been compelled to fight for their lives , because there was no other way to save or redeem the same , have behaved themselves most manfully , and have enforced their enemies to yeeld unto reasonable conditions of peace , which sometimes would not hearken unto any agreement , and have constrained them to become humble sutors , who would not once vouchfa●e to hear their humble petitions ; and truly extream perils and irresistible necessities have such force and vertue , that oftentimes they put both heart and courage into them which by nature are neither hearty nor couragious . considering therefore that our men shall fight at home , and the spaniard abroad ; that we will be as valiant to defend our selves , as they can be couragious to offend us ; that when they have soiled us by sea , they must fight afresh with us by land ; they being weary ▪ , and we fresh ; they weak , and we strong ; they lame and diseased , and we whole and in perfect health ; briefly , they far from home , and we at home , for our wives , for our houses , for our children , and for our goods ; is it not likely that we should fight with greater courage , with better success then they ? considering again the england is fertile , and replenished with all things necessary for mans sustentation ; that her majesties councellors are wise and provident ; her people rich and full of money , her subjects loving and well affected to her highness and their country ; can there be any thing wanting that shall be needfull for the maintenance of a convenient army ? considering thirdly , that if any want shall fall out , their cause being general , as the maintenance of the spaniards religion is universal and common to all his confederates ; is it not to be thought that the princes protestants will supply those wants , and fight for england , as well and as willingly , as the papists will for spain ? considering fourthly , that when charles the fifth , a prince ( as i have said ) of greater power and of better experience then the spanish king , warred with the protestants of germany , not onely the princes of the reformed religion , but also the french ( which hated their religion ) aided and assisted them ; can it be supposed that england should not finde the like aid and assistance ? briefly , considering that the spaniard cannot land his army in any place in england , where he shall not finde at the least ten thousand men , to finde him work until a greater power come ; what hope can he then have to land without resistance , to proceed without a battel , to fight without loss , and to lose without extream confusion ? our armies therefore being equal to his , and our hope more assured then his , no wise or politick man will doubt , but that our success is likely to be far better then his , and therefore his hope and expectation vain , his purpose and intention ridiculous , as well in regard of his course taken therein , as of his possibility to attain thereunto . but it behooveth a king to bridle and correct his rebellious subjects ; and it is the part of a protector of the catholicks , not to permit his own subjects , or any other aiding or assisting them in the maintenance of their errors and heresies , to profess a contrary religion unto his , especially when he is able to suppress them and their patrons . this supposed ability emboldeneth the spaniard , and his confidence must be shewn to be as foolish , as other of his vain hopes , of his rash conceits . first therefore i will make it appear , that he is not able to enforce any general alteration in religion ; then , that though he could , yet he should not compell his subjects by force and violence to change and alter their opinions . there is nothing ( as i have said ) more common then to judge of things to come by things that are past , and to conjecture what a prince can do , by that which his predecessors did , and were able to do before him : and therefore to clear this question , it shall not be amiss to consider what the span●sh kings fath●r did , and was able to do , during the long time of his reign , against luther and his followers ; and if it shall appear that he with all his might , his friends , his allies , could not suppress the princes protestants at their first beginning , and when neither the number , nor the power was so great as it is now , it must needs follow , as a necessary consequent , that the spaniard with all his adherents shall never be able to enforce a general alteration and change in religion . at what time martin luther began first to discover the abuses , errors , and heresies of papistry , pope leo the tenth of that name , thinking it convenient to withstand an evil at the beginning thereof , and knowing that if luther were suffered , great danger and many inconveniences would follow thereof , he excommunicated his person , condemned his opinions , and intreated the emperor charles the fifth to ratifie his condemnation in a general assembly , held in germany , and to command all his subjects to take him prisoner wheresoever they should finde him : but what was the end and issue of this rigorous sentence ? did the almighty suffer it to be put it in execution ? no , but he so crossed the pope , and the emperor therein , that neither their counsel not their condemnation took effect . about twenty three years after , this sentence was published ; and although that the advancement of luthers doctrine depended onely upon his life , and that it was a matter of no great diffi●ulty to supplant him , and to suppress his discipline ; yet it pleased god ( meaning to shew thereby , that it lieth not in mans power to prevent , much less to cross his resolute intent and purpose not to permit any manner of prejudice to grow unto the reformed religion by the same excommunication : for he presently troubled the emperor , and busied him with a sudden and unexpected occasion of wars ; which gave unto the protestants sufficient time and opportunity to strengthen themselves against their enemies . not long after the emperor , to subvert luther and all that followed him , entred into league with francis the first king of france ; and they agreed not onely to imploy all their own forces , but also to implore the aid and assistance of the pope , and of all others of his profession , against the princes protestants . this undoubtedly was a great conspiracy , not onely intended , but also very like to be executed , by two mighty princes , had not the almighty hindred the accomplishment of their designes and purposes , by breaking the bond of their league and amity , and by sending a suddain occasion of wars betwixt them . but as after rain there follows fair weather , so after those wars succeeded a friendly peace , in the articles whereof the emperour and the said francis covenanted , that they should joyntly , and with all the forces they could possibly make war against the protestants , and use the popes cruciadoes in these wars , even as christian princes were and are wont to do , when they wage war against the turk . besides , the emperor made a proclamation , that all lutherans should either convince and prove their doctrine to be answerable unto the word of god , or else leave and forsake the same within the space of five moneths ; and the pope at the emperors coronation , gave him great charge to see the same proclamamation duely executed . the protestants had never greater occasion to be afraid then they had at that time , when the emperor was so bent , and so many princes joyned with him against them . but whether it were because the protestants , during the time of the war betwixt the emperor and the king of france , grew so strong that their enemies feared them ; or because the lord of hosts ▪ who never f●ileth his people , had undertaken to protect them ; or because that the true and holy religion of the immortal god increaseth daily , notwithstanding the threats and menaces of mortal men ; this alliance and confederacy availed caesar nothing at all ; but it pleased god so to abate his pride and humble him , that when he purposed most of all to hurt and annoy the protestant● , he was constrained to crave their aid against the turk , who with a mighty and terrible army invaded austria , and had undoubtedly endangered the emperor , had not the princes of our religion assisted him , and god so disposed his heart , that to make the protestants more willing to help , he most will●ngly and of himself , without any manner of intercession and intreaty , so mitigated the rigor and extremity of his former proclamation that through his lenity and sufferance our religion began to receive great increase . for , as dogs , although they bark and bite one another ; yet as soon as they see and discover the wolf , they agree presently : and as when fire taketh hold of an house , of which the master and family are at variance , they forget their private contentions , their hatred , and their quarrels , and run with one consent and mind together to extinguish the fire : and as in a great tempest , the master and mariners of a ship , who before the tempest were at mortall feud amongst themselves , become friends , and endeavor by all means possible to save their ship , least they all perish together with their ship : so the protestants , seeing there was no wolfe more cruel , no fire more terrible , no tempest more dangerous then the turk , submitted themselves with all humility unto the emperor , and aided him with all their power against the turk . in regard of which , his majesty used them most courteously , and yeelded much more unto them then they hoped to obtain of him : and because his highness found a rare loyalty , a strange constancy , and a marvellous affection in them , he vouchsafed to afford them all kind of courtesie , until that after that he returned from tunis , where he had got a notable victory , the catholick princes bearing themselves bold in regard of that fortunate , and happy success , began to brave , contemn , and despise the protestants , and to threaten them that the emperor should not keep the peace of norimberge , nor of ratisbone : of which insolency the princes protestants complained unto his majesty , who answered them most lovingly , and assured them that he desired to end and compose all contentions and controversies that were in germany for religion , not by force and violence , but by fair means and gentleness , praying them to have such an opinion of him , and not to be moved with the threats and menaces of their adversaries : this answer was given unto them , when the emperor was leading his forces unto marcelles in france , against the king thereof ; with whom , as soon as he was reconciled , the catholicks thinking that he had but dissembled with the protestants but for a time , hoping that he would bend his whole forces against the lutherans ▪ but he deceived them all , and went into spain ; from whence he sent an honourable ambassage into germany , to let the protestants and all others understand , that he would be very glad that all contentions , debates , and controversies touching religion , should receive a final end and agreement by a general assembly and disputation of learned divines , to the end that the right and true doctrine of jesus christ being by that means laid open and discovered , he might establish and confirm the same with his imperial power and authority . it happened not long after , that the emperor had an occasion to pass through france into flanders ; then the enemies of the reformed religion began to promise to themselves great wonders , and to conceive an ass●red hope of an invincible power to be levied by the emperor and the king of france against the protestants , for , that then the two cheif protectors of their catholick faith , were throughly reconciled , and were equally bent against luther and his followers ; and their conceits proved to be most vain ; and of that journey followed no good success for them : for the emperor , either because he would be still mindful of his promise ; or for that he knew that the protestants strength increased daily , caused a general diet to be assembled ; wherein , although he was daily entreated by the catholicks to declare open wars against the protestants , yet he would never take that violent course , but ordered , that shortly after there should be a general assembly , in which the cause of religion might be freely and lovingly decided by learned divines ; who having lightly discussed some points of controversie , were commanded by his majesty to come to ratis●one ; where when as all contentions could not be fully ended , his majesty was contented to refer the final conclusion unto another general assembly ; of which the success and event was so well known , that i shall not need to acquaint you with the particulars thereof . now considering the reasons , varieties and circumstances of all that hath been said , what may a man judge thereof , but that the almighty prevented , crossed and hindered the determinations , purposes , and enterprises of the emperor , and so guided and directed them , that it lay not in their power to confo●nd the protestants by force of arms ; for , if we shall consider the great strength of the catholick princes , as well in foot as in horse , the number of their souldiers , the multitude of their provisions , the greatness of their treasure , the vehemency of their hatred , the wilfulness of their perseverance therein , their courage , their animating and provoking the emperor against the protestants , and how to win him thereunto , they spared no kind of policy , cunning and deceit that humane wit could invent ; and that notwithstanding all their utmost endeavors , they were then so far from attaining their purpose , that in the very last diet that was held , certain points of doctine were yeelded unto , which before that assemby both the emperor , and his best divines , held to be most erroneous . it must needs be confessed that it was gods pleasure so to dispose and govern the hearts of those princes ; for in that diet many opinions were received and allowed for good and godly , for the maintenance whereof many protestants had lost their goods , their countries , and their lives . the catholicks therefore , seeing that they prevailed not greatly by force and violence , they cast off the lyons skin , and put on the foxes , whom they counterfeited so well , that they brought the protestants into disgrace , by sowing false rumors and accusations against them ▪ and because they had rather lost much , then gotten any thing by disputing with them , they caused it to be bruited abroad that the protestants durst no longer dispute with them , and they gave liberty unto all sorts of people , without any regard of learning or modesty , to raile upon luther , and to write malicious and false invectives against him : a strange course , and too much used in these dayes ! but in my simple opinion , a course not now like to have better success then that course then had : for , as luther , when he saw that it was law 〈◊〉 for every man to exercise the bitterness of his pen against him , conceived such malice against the pope , that he discovered many of his follies , which might have lien hidden unto this day : even so it is greatly to be feared , if men having more zeal then learning , of greater malice then judgement , shall be suffered to preach and write against the foolish impugners of our ecclesiastical discipline , that either their malice or their ignorance will utterly disgrace the same , because preaching by preaching may unhapply be disgraced , and a few turbulent and unqu●et spit●ts may with a small pamphlet , or with a simple sermon do more harm then a number of learned men shall be able to amend or reform with great pains and travel . had not the pope given too great encouragement to such as wrote against luther , had not rude and ignorant men been suffered bitterly to inveigh against his doctrine , had not certain malicious persons laboured to disgrace him with the pope and the emperor , had he not been condemned before he was heard : briefly , had not his books been unjustly adjudged to the fire , he had never appealed from the pope unto a general council ; he had never laboured so much as he did in searching out , and laying open the popes errors ; he had never made so bitter invectives as he wrote against the pope and his bishops ; he had never impugned the pope and his general councils au●hority ; he had never implored the duke of saxony and other princes help and countenance ; he had never procured the popes canons to be burned ; briefly , he had never written a book against the catholicks reformation ; so many things might and should still have remained , as it were buried in obscurity , which are now brought to light , and made known and palpable to very babes and infants . they therefore ( in my simple cenceir ) did not a little hurt and prejudice unto the papists and their cause , who pe●swaded the pope and emperor to make wars against luther and his adherents . for since that time many other nations besides germany are fallen from their obedience to the pope , and from their good liking of his religion , and so many and divers opinions are now crept into mens hearts , that i take it a thing almost impossible to reconcile those diversities . for such is the nature of man that we hardly change our opinons ; and yet when we have changed , we stand stiff and obstinate in our new and late received conceits , and are very hardly removed from them ; insomuch that whatsoever the childe receiveth from his father , or whatsoever the grandfather teacheth the grandchildren , that seemeth to be irremoveable , and subject to no kinde of alteration . a man may therefore boldly say , yea swear , that the spaniard ( let him try all the means he can possible ) shall never inforce a general change in religion . for since his father ( whose power although he should surpass , yet he shall never match him in good fortune ) could not constrain the protestants ( in the very infancy of religion ) to return unto his profession ; is it credible that the son should ever be able to compel far and remote nations , mighty and great princes , manly and warlike people , which of late years have forsaken popery , to reassume their old opinions ? but if any man think him great , sufficient , and mighty enough to effect his disire ; let that man consider , how many , how noble , and how learned men the cruel war of charls the fifth against the protestants in germany , the most barbarous cruelty of francis the first against them in france , the bloody five years persecution of queen mary in england , the spanish kings terrible and horrible inquisition in spain , italy , and flanders ; lastly , the most execrable and hateful massacre of paris , hath sent headlong , and before their times unto another world : and when he hath considered all these , let him likewise remember , that the more these tyrants murthered , the more the protestants ( as though others sprang out of their blood ) encreased daily . if all these shall not content and satisfie him , let him call to mind how many years the wars continued in france and flanders for religion , with far greater obstinacy then with good success and happiness . lastly , let that man weigh with himself how unlikely a thing it is for the spaniard to prevail against so many nations , who in almost thirty years continuance , hath not been able to replant his own religion in a few provinces of one nation : besides the rare success , and the wondrous events that have alwayes followed the pro●estants , make me beleeve that their cause is a good cause ; and whosoever so beleeveth , must likewise beleeve , that were their number smaller , their forces weaker● , their exprience far more slender then it is ; yet god that can win with a few as well as with many , with the weak as well as with the strong , will not onely protect them , but also confound their adversaries . how many examples find we in prophane histories , which record that small sroops have oftentimes subdued great armies , and that mighty kings have been put to flight by weak princes ? how can we then but think , that the protestants who are gods souldiers , who fight in his cause , and are defended by his forces , are able to beard the proud spainard ; yea , to brave and foil all his confederates ? it is no small comfort to have god on our ●ide . it is a geat consolation to sight in a good cause . and who can desire better advantage then to contend with and adversary , that beginneth to decline , that is ready of himself to fall ? and is not the pope and his kingdom in this case ? have not many nations ( as i said said ) long since shaken off the intolerable burthen of his grievous yoke and bondage ? and do not all states , when they begin once to decline , sooner fall from the half way towards the end , and to their utter destruction , then from the beginning of their first declination unto the middest of their downfull ? shall not those then that seek to defend popery , do even as a physitian doth , when he laboureth to preserve a very weak and old man from the danger of death ? hath not st. paul said , that antichrist shall perish as soon as he beginneth to be known ? and if god by the mouth of st. paul , hath pronounced this judgement , this sentence against him ; who either can or will be able to prevent or hinder the execution thereof ? he is now no more able to encounter with henries , othons and fredericks , great and mighty emperors : he hath no more kings of france to fight in his quarrels ; no more kings of england to be defenders of his faith ; no more switzers to be protectors of his church ; all these have forsaken him , and by example of these , many other princes have learned not to set a fig by him . thus the first point is cleared ; now it remaineth to clear the second , and to make it appear that the span●ard , although he could , yet he should not constrain his subjects by force of armes to change their religion . this point , although it hath been already touched in some manner , yet it was not so sufficiently handled , but that it needeth a more ample declaration . for the better understanding therefore of this question , you shall understand that the common people ( which are princes subjects ) never did ; and particular men , although they change their lives , yet they leave most commonly behinde them their posterity and their children , which succeed them not onely in their lands and inheritances , but also in their quarrels and affections ; insomuch that there dieth scant any man so bad , so wicked , so unbeloved , but that he leaveth behinde him , either children , kinsmen , or friends , who will not onely be sorry for his death , but also revenge the same , if he chance to be violently or wrongfully put to death . this appeareth by the wars of france and flanders ; this appeared most evidently , by the bloody and long civil contentions that were betwixt lewis the last earl of flanders ( for after his death the earldom fell to the house of burgondy , as it did after the death of the county charles unto the house of austria ) and the citizens of gaunt ; who after that they had unadvisedly born arms against their said earl , and began to repent themselves of their folly , most humbly intreated the dutchesse of brabant , the bishop of leige , and other noble men to be mediators of a friendly peace betwixt them and their earl. the dutchesse and the rest became humble suitors for the poor gantois ; the earl was obstinate , and would not yeeld to their request , unless the inhabitants of gaunt would be content to meet him at a place appointed , bare-headed , and bare-footed , with halters about their necks , and there ask him pardon and forgiveness , which being done , he would then pardon them if he thought good . the rich citizens hearing these hard conditions , and considering that when they had made this humble submission , it was doubtfull and uncertain whether they should be pardoned or no ; of humble suitors , became most desperate rebels ; and ( as men careless of their lives ) resolved rather to die then to yeeld to so unreasonable conditions ; and with this resolution , before they were constrained to leave their town , not above five thousand of them issued out of the city , and ( as roaving wolves seeking for their prey ) went in a great rage and fury to bruges , where the earl lay with his forces , who with an army of forty thousand at the least , set presently upon them , with a full resolution to kill every mothers son of them ; but god who saved the children of israel from the persecution of pharaoh , unto whom they had humbled themselves , and drowned the persecutors in the red-sea , vouchsafed to be their protector , and gave them such courage , such fortune and good success , that they overthrew the earl , and made him hide himself in a poor cottage under an old womans bed , ransacked his houses , took bruge● , and most of the cities and towns of flanders , and sent their unfortunate and unmercifull earl to beg a●d into france , from whence he returneth with great help , and findeth them more insolent , rebellious , and obst●nate then ever they were . to be short , the earl is driven to offer conditions of peace ▪ a mean and base citizen , named leo , fearing that if a peace were concluded , he should be severly punished , changed their mindes that were inclined to peace . this le● died not of a natural death , but of po●●on , given h●m ( as it was thought ) by the earls means . then was there great hope to mitigate the rage of the common people ; and yet the war ceased not : the cause of the continuance was , that the nobility favoured the earl , and began to malice and menace the common people ; and the magistrates of bruges , in a tumult that was betwixt the gentlemen and the weavers of the town , shewed themselves more favourable unto the gentlemen then unto the weavers ; of this small cause followed so great a war , as continued above seven years , and consumed above two hundred thousand flemings . in those wars , sometimes iames artevild , other times philip artevild ; sometimes basconius , other times francis agricola , all base men , and of no accompt before they began to be rebels , so ruled the people , that they led them whither they would , and how they would . artevild imposed upon them what tributes soever it pleased him . basconius hung up so many of them as but once spake of peace . artevild was served in plate of silver and gold like an earl ; feasted the dames and ladies as an e●rl ; swore his subjects ; and was sworn unto them as an earl ; contracted amity and alliance with the king of england , and used his help as an earl : briefly , lived with far greater magnificence then an earl. agricola wanted not his commendation . he was adored like a god ; preferred before the duke of burgondy ( who for his val●ur was called philip the audacious ) both for valour and wisdom promised to be made duke , and in all respects more honoured then the duke . artevild had one named carpenty , to extol his vertues , to recommend him to the people . and agricola used besconius for his instrument , who so delighted the peoples ears , that they would willingly hear no s●und , no voyce but his . it was he that when artevild was slain brought agricola into favour and credit . it was he that when the people was dismaid and out of courage because of artevilds death , put them in heart , and made them more couragious then ever they were . it was he that perswaded the relenting commons that artevild lost the field and his army by indiscretion and rashness , and that agricola would easily overcome their enemies by valour and wisdom . the like instruments unto these had the duke of mayn at paris , where he had never obtained so much as he did of the people , nor contained them so much in their devotion , had he not used the malici●us help and furtherance of marteau , campan , nally , rowland and bassy the clerk , the ministers of his fury , and misl●aders of the ignorant , rude and seditious commonalty . by this you may see how one mutinous subject begets another . by this you may observe and note , that if princes could be content to yeeld somewhat unto such mutinous subjects , and now and then wink at their follies , pardon their boldness , and pacifie their rage and anger , they might live in quiet , and save the lives of many of their loving subjects : and by this you may perceive , that princes by civil wars incur the hatred and malice of their loving subjects ; which sometimes taketh such deep roo : in their hearts , that it is hard , yea almost impossible to root it out . and lastly , by that which followeth you may understand , that when a multitude of subjects are discontented , it is far better to pacifie and reconcile them with courtesie and gentleness , then to provoke and punish them with rigor and cruelty . for the prince that either openly or secretly practiseth the death of his subjects , and delighteth to see them massacred and murthered , very seldome or never escapeth himselfe unmassacred . the emperor caligula caused many of his subjects to be done to death ; some for his pleasure , and others without any just occasion , especially those that reprehended his actions , or disliked his government . he thought by these murthers to dispatch all those that hated him , and supposed that when they were dead , he might reign and rule at his pleasure ; but he was greatly deceived , for the more he caused to be killed , the more he displeased ; and if he slew one enemy , that one begat him ten far worse adversaries ; insomuch that seeing himself hated of all the people , he wished ( as you have heard ) that all the subjects of rome had but one head , that he might have cut it off at a blow ; and in the end , when it was too late he perceived that the people multiplied daily , and had infinite heads , and he himself but one , of which he was deprived sooner then he thought he should have been . maximinus the emperor , who was so strong of body that with the blow of his fist he could strike out the tooth of an horse , and with his hands break in sunder an horse-shoo , presuming on his strength and the multitude of his souldiers , cared not whom he put to death wrongfully , but after that he had murthered above four thousand gentlemen without any due observance of justice and equity , he himself was murthered by his own soldiers , who hated his barbarous cruelty more then they honoured his imperial majesty . i might trouble you with many examples like unto these , as with the emperors nero , vitellius and gallienus . but i must proceed . briefly to my purpose : as the people therefore live still , and live to revenge the wrongs and injuries done into them ; so contrariwise , princes die , and their quarrels , their designs , and their purposes many times die with them ; for their successors are not alwayes of their minds , nor of their humors , but oftentimes govern themselves otherwise then they did , and taking a quite contrary course unto theirs , most commonly break the laws they have made , distress the persons whom they advance , and exalt them whom they depress ; in regard whereof it is usual amongst wise courtiers not onely to pleasure him that ruleth , but also him that shall succeed the ruler ; and as pompey said unto sylla , more do adore the sun rising then the sun setting , it is wondrous that is reported of alexander the great , how with an army of thirty thousand macedonians onely , he overthrew darius in three sundry battels ; in the first of which darius had three hundred thousand souldiers , which was ten to one ; in the second , six hundred thousand , which was twenty to one ; in the third , a million , which was better then thirty to one. he conquered all darius empire , persia , media , parthia , armenia , babylonia , aegypt , palestina , syria , and all the rest of asia and europe that was then inhabited . but these conquests quickly vanished away ; for he died very young , and left not any valiant successor like unto himself behind him ; whereupon titus livius moveth this question , whether if alexander the great had warred in his time with the romans , he might easily have subdued them as he did darius ? he answereth negatively , and giveth a reason for his negative : alexander was a valiant king , and a very brave and very notable good souldier ; but he was but one man , and when he dealt with darius he medled but with one captain ; whereas if he had encountred with the romans , he should have made trial , not of one , but of many generals the one after the other , as of valerius cervinus , martius rutilius , caius sulpitius , manlius torquatus , publius philo , papirius cursor , fabius maximus , lucius volunius , marius curius , and many others who were most valiant captains , and would haue made alexander know that they understood the manner and stratagems of war as well as he did . besides , alexander was young , and could not have so good counsel given him as those men had who were directed in their actions by a grave and wise senate . tit. livius concluded his speech in this manner . the macedonians had but one alexander , and the romans had many captains which were nothing inferior unto him , every one of which lived and died without any great loss or danger to the common-wealth of rome ; but whenas alexander died , the state and honor of his monarchy perished . the reason of this speech is verified , and the experience thereof seen in the wars hanibal had against the romans . for hanibal was such a captain as you have heard me describe him long since , and he overthrew many captains of rome , as flaminius , paulus emilius , terentius , varro , marcellus and many others ; but in the end he was defeated by claudius nero and fabius maximus , and utterly overthrown by that great scipio who was sirnamed the affrican . by which as he might , so you may perceive that it is no small matter to meddle with a multitude of people , because the death of a few , b●getteth daily a number more ; and he that hath subdued them , hath not presently conquered all ; nay the longer he warreth with them , the harder it shall be to prevaile against them : for continuance of them will make them more hearty and valiant , and their captains more expert and cunning , as experience hath verified both in france and flanders , where the people , bearing armes against their right or pretended soveraignes , have more and better captains then they . but how then , will some men say to me , shall subjects rebell , and shall nor princes punish them themselves ? yes , but not by open warres , if they may pacify them by other meanes . for , few offend at the first , and those few instead of a great multitude who offend not so gri●vously as their counsellors and cor●uptors do , and therefore it is neither reason nor humanity , nor equity to punish them all alike ; and yet in civill warres the innocent suffer together with the malitious , the good with the bad , the ignorant with the wilful , and those that would easily relent , and might quickly be reclaymed , with such are f●rebrands to heat them , schoolemasters to instruct them , captains to guide them , and evil councellors to corrupt them . princes may learne in the dangerous times of popular seditions , how to carry themselves by the an●ient romans who knowing that their subjects were the members , and they the head of one body , and that they were invincible against strangers , but not against their subjects , as often as they chanced to raise any tumults or seditions , presently sought meanes to pacify them by curte●ie and gentleness . the people of rome being once greatly discontented with the rigor and cruelty which was shewed unto them by great usurp●rs , unto whom they were indebted , rose up in armes , and were like to have made a great tumul● . the consuls ca●led the senater together , to know how they might best pacifi● that popular commotion . the senators in order delivered their opinions . appius claudius in a rigorous and cruell senator , was of opinion that the usurpers should be paid all that was due unto them , and that it was not convenient to suffer the common people to breake such contracts , bonds and obligations , which they had made with good advise , and when they had great occasion to borrow . and that if they punished those severely which were most mutinous , and had been the chiefest authors of the mutiny , the rest would be quickly terrified , and taught by their examples never to enter into the like follies again . the consul servilius was of a contrary mind , and thought it best to content the seditious by some gentle meanes , saying , that it was far more easie to bend then to breake the hearts of the common people ; and that gentleness and lenity is a far better meanes then rigor and severity to conserve and preserve any state whatsoever , because if a rigorous course take not good success , presently the people wax insolent , hard to be reconciled , and so peremptory and obstinate , that it will be impossible to reduce them to good order . the senate allowed servilius his opinion ; and order was taken th●t the usurpers should forbeare their money and interest for the same , untill their debtors were more willing and better able to pay them . the same romans can also reach princes , that if they commit any extraordinary kind of violence , and the subjects for a time forbeare to shew their dislike thereof , yet they must not presume upon that forbearance to offend and displease again in the like manner ; because he that winketh at a fault once , will not beare with offences of the like nature alwaies . it hapned that not long after the tumult before mentioned , som● few of the greatest senators of rome had secretly caused a trbiunes of the people to be murthered , because under the colour and pretence of his office , he had ( as they were informed ) done his best endeavor to make a commotion amongst the common people . the tribune thus mu●thered , the people shewed no outward sign of discontentment , because they knew not unto whom they might impute his death , or whom to blame or accuse for the same . the senators were glad to see that his death was so well taken , thinking that they had used a very good course to prevent and withstand the like seditions , and that the other tribunes would be warned by their fellow and colleagues punishment never hereafter to move the common people to rebell . they supposed that by one mans death they had removed all occ●sions of tumultuous disorders ; but experience taught them not long after , that they were greatly deceived . for when they were to levy an army of men to use in their warres , and thinking that the tribunes death was forgotten ; they commanded one volero , one of the common people who had been captain of certain footmen , to have his company in a readiness , he answered them plainly , that he would not obey their commandment whereupon the consuls emilius and virginius , sent certain sergeants unto him to carry him to prison ; he escapeth out of their hands , getteth himself into a press of common people , there he crieth out with open mouth , my masters , let us defend our selves ; we must not think to be any more supported by our tribunes who dare not speak for us , for feare lest they be ki●led , as one hath been already that favoured us in our honest causes . he had no sooner said this , but that the people , although the consuls endeavoured to appease the tumult , ran upon the serjeants , who after that they had been well beaten , and their maces broken about their heads , saved themselves in the palace where the s●n●te was assembled . the senators deliberate presently how they might pacifie this sedition ; many thought it meet to repress force by ●orce ; but the graver sort was of opinion , that it were not good to tame the members of a body by violence , and that they had already too much offended who were authors of the tribunes death , and much more they who intreated volero hardly , for that in popular diseases , the gentler a medicine is , the better it is ; and the more that a magistrate spa●e●h , the better he fareth . the same romans will likewise teach princes , that the eldest counsellors are not alwaies the wisest , and that the most voices are not oftentimes the soundest voices . it chanced another time in rome , that the commonalty was so greatly discontented , that the greater part of the people were purposed to forsake their city , and to inhabit in some place where the nobility should not carry so heavy an hand over them as the senators did ; and with this resolution they left their houses , and were ready to betake themselves to their journey . the senators understanding of this determination , cast their heads together , and advised among themselves what it were best to do to remove this setled opinion , and to hold them still in the city , which was almost past all hope . appius claudius , according to his rigorous nature and old custome , perswaded them to bridle the mutinous by rigor , and severity ; for saith he , the common people , if they be not held in continual awe , wax proud , disdainfull and insolent , not caring what they do , or how often they offend ; and therefore to suffer them in one folly , were to encourage them to commit another . this opinion was presently approved by all the younger senators , whose hands tickled and hearts burned with a desire of revenge for some small indignities offered unto them by the commonalty . menenius agrippa , a senator of few yeares , but greater clemency then appius claudius , contradicted this opinion ; because the commonwealth representeth , saith he , the body of a man ; and a good physitian will not presently cut off a member or joynt that is grieved , but will seeke some gentle meanes to affwage the griefe ; and experience hath taught us , that as a wild beast being gently used waxeth tame , and contrariwise a tame one being rudely handled becom●th wild ; so the most rude and common people relent if you use them gently , and they that are most civill and modest , quickly forget all modesty and civility if you once provoke them too much , if you continue to displease and discontent them too long and too often . menenius his opinion was followed . spurius manlius intreated them to excu●e the younger senators folli● ; they were commended that departed quickly from claudius his opinion ; and agrippa was enjoyn ed to pacifie the people : he therefore followeth this commandement ; calleth the commonalty together , declareth unto them the senators good will towards them ; speaketh so gently unto them that he maketh them all change their resolution and useth this principal reason to enforce this perswasion . the senators ( saith he ) resemble the belly , and you the rest of the members of mans body ; must the other parts of mans body complain that all they can gather and scrape together is little enough for the belly ? is it not the belly that nourisheth all the rest or the body , that maintaineth and sust●ineth every part thereof ? doth the belly when it receiveth any kind of victuals be it never so delicate , never so rare , and exquisite , res●rve all for it self ? doth it not distribute and disperse the same even to the parts that are furthest off from the belly ? even so the senators , do they challenge that for their own use and benefit which they exact of you ? do they not imploy the tributes and subsidies which they levy to the behoofe and commodity of the whole state ? do they not all that they do for your good and safety ? are they not rather nurces to nourish you , then lords to command you ? are they not shepheards to defend you , and not wolves to devoure you ? and do they not shew themselves to be your fathers , rather then your foes ? why then do you complain of them ? why th●eaten you to leave them , who will forget themselves to remember you , and rather die to content you , then live to confou●d you ? thus ended menenius his speech , somewhat abruptly and yet so mildly , that the grave senators most highly commended it , and the common people most willingly followed it . now to apply these examples to the king of spain , and to tell you how he , and any other prince in the wide world , governing as he doth , might have made some use and profit of them , it will be no lost labour , because it will make his oversights more manifest then they are unto the view and judgement of the whole world : had he therefore , at the beginning of the alienation of his subjects hearts and affections from him , harkened unto such counsellors as servillus and not appius claudius ; had he when some one subject like unto volero was displeased , satisfied him , and not provoked him ; had he when his subjects were departing out of their country , not sent a claudius to repress them , bu● a menenius to reconcile them , hee had never found so many agricolas , so many artevills , so many carpentaries , so many basconii , so many leones as he did amongst them . h●d he not disturbed , disgraced , discredited his faithfull subjects , servants , his best officers , as nero did rufus , su●rius , flavius , sulpitius , after , corbulo , and galba , they never would have harboured a thought to deprive him ( as the others did nero ) of the possession of the low countries ; briefly had he considered that when nero began to be a tyrant , first france , then spaine , and at the last other provinces fel from their obedience towards him , he might easily have perceived , that when brabant failed him , flanders , holland and all the rest of his seventeen provinces would likewise fall from him . but it pleased him having two notable examples before his eyes , the one of antien●time , the other of latter years , the first bad , and the other good , to reject the one , and to follow the other . the examples were these ; reh●boam the sonne of wise solomon would impose greater taxes and subsidies upon his subjects then his father had done before him . the people hereupon complained unto him , as the low-country subjects did unto the spanish king , desired him rather to mitigate then to increase his impositions , shewed that they were not able to bear and support so great charges . he called his councellors together ( as undoubtedly the spaniard did ) and craved their advice : the elder counsellors were of opinion that it was good and expedient to yield unto his subjects demands ( as perhaps the better sort of the councell were ) and by easing their charges to assure unto himself their hearts and their affections ; but the younger sort ( and such undoubtedly were the spanish senators , either in wit or years ) advised him to reject their petition , and not to suffer them to prescribe laws unto him ( who were to receive laws from him ) but to let them know that he was their king , and they his subjects , and that it belonged unto them to obey . this counsel what followed : but what followed in following this counsel ? the greatest part of his people rebelled against him : ieroboam was chosen king , and rehoboam raised an army of thousand men to constraine his subjects to return to their former obedience ; but he lost him time and ten parts of his kingdom . lewis the eleventh king of france , a wise and subtile prince , if ever there were any in france , at his first coming to the crown , played his part as rehoboam did , until that the chief of his nobility rebelled against him . this wise king acknowledged his fault , sought all means possible to pacify and reconcile those rebells ; he yielded to their demands , and was so far from punishing their disobedience , as that he received them for his chief councellors , and was always more directed by them , then by any other of his counsell . and when he had escaped the danger , whereinto he was fallen by his folly , he gave great thanks to almighty god , that it had pleased him to give him the grace not to hazard the losse of so great and mighty a kingdome as france was , and is , upon the uncertainty of a battaile and especially of a b●ttaile to be fought against his own subjects ; subj●cts that love their prince as the head of the politique body , their children as the stay and hope of their everlasting families , and their liberty as the most precious jewell of their worldly wealth : and therefore when they see their liberty restrained or impeached , they forget their duty to their prince , remember not their love to their children , and cut off their love and affection to their goods ; nay they are no longer masters of themselves , being void of 〈◊〉 , of reason , of judgment , apprehending no thing else but that which is before their eyes , and following those only who delude their senses , abuse their reason , and deceive their judgment ; so that to strive with them in these passions , is to contend with mad men in their fury ; and it is almost as impossible for a prince to rule them in this rage , as it is impossible for one man to take and tame a number of wild beasts in a wide and great forrest . it is doubtless that the spanish king knew thus much ; but it pleased him to beleeve appius claudius better then servilius ; to persecute and not to pacifie volera ; to reject and not to receive menenius his counsell , and to imitate rehoboam of israel , rather then lewis of france ; no marvel then if rehoboams hard and ill fortu●e , and not lewis his rare and strange felicity be●ideth him . you have seen his bad course ; heard his impossibility to subjugate and subdue england ; it remaineth to shew you , that although he should conquer england , yet he could not continue long in quiet and peaceable possession thereof . it is hard to say what course he would take , and how he would governe if he should chance to prevaile against england ; but i think he would imitate the example of , others who have made conquest of strange and forreigne countries before him ; and he will therefore make all things new , as he himself shall be new ; he will appoint a new government and new governors ; he will establish new laws , new orders , new customes ; build up new citadels , and pluck down old castels ; kill our nobility and place spaniards in their roomes ; change all our officers , and make castles and for●s to keep his subj●cts in awe and in fear ; destroy the coun●y and take away all ancient priviledges ; impoverish the rich , and inrich the poor ; unarme the vanquished , and arms the vanquishers ; plant his religion , and banishours ; impose new tribute● and charge the subjects with strange impositions ; briefly set spies in every city , in every village , in every town , in every hamlett , and in every house , to mark what is done or said , what what is counselled or practised , behold this is all that he can do : this is as much as the danes did : this is the course that william the conqueror took ; briefly this is the manner of government , which the romans practised ; and it is likely that he will doe all this in his own kingdome : but our country men knowing by certaine report , that he will doe all this , will rather die then endure all this ; or if they endure it for a time , will undoubtedly both seek and finde means to free themselves from such servitude in shorttime . the examples of other nations and other people which have killed themselves with their own hands because they would not fall into their enemies hands , will both move and encourage them to imitate and follow their magnanimity ; the rebellions of many princes will animate them to revolt from their obedience ; necessity will put some way or other into their heads how to find weapons , how to choose captains , how to perswade a general revolt , and how to procure an alteration and change of his tyrannical government . for albeit that the spaniards will perhaps for a time governe with all mildness , ●●●anity and justice ; yet as soon as they think themselves well setled and assured to hold and continue their conquests ; as soone as they taste those sweet commodities and pleasant fruit which follow after the great increase of wealth and riches , then will they begin to change their customes and their conditions ; then should you see ( which god forbid you ever see ) the magistrates rob the commonwealth ; base and unworthy persons advanced to places of dignity ; superiors wrong their inferiors ; ●●supportable tributes imposed upon the people ; abominable vices left unpunished ; offices of justice sold for money ; laws little or nothing regarded ; strangers more honored and respected then our own countrymen ; and good manners changed into evil conditions : and when you see this , then you may boldly say , that things are at the worst ; that violent courses cannot long endure ; that a time of a change and alteration is not far off ; and lastly , since those things which philosophers and wise men have noted to be the forerunners of the subversion of states , are hapned , and fallen upon our state , that it will quickly change and perish . all things therefore being well considered , and that especially remembred which was said , when i handled the first oversight of the spanish king ; i may boldly inferr , that conquests are chargeable before they bee gotten , easie to be lost after they be attained , and wholly depending upon the government of such officers as are placed over them ; who if they be good servants , many times make themselves masters ; and if they be bad , put in great hazard all that is committed to their charge ; and since there are not many that endeavor to be such as they should bee , there can be no great good looked for at their hands , so long as they continue such as they appeare to be . besides , the great ingratitude of iustinian the emperor to marcelles , of ferdinando of spain to gonsalvo , breedeth a jealousy and feare in the hearts and heads of as many as are imployed in the like services , that their kings and princes will reward them with the like recompences ; and this jealousie maketh them to seek meanes how to be able to match or rather overcharge their soveraigne in power and authority . was not this jealousie the sole and onely cause , that tiberius had like to have been deprived of his state by sejanus , commodus by pervicius , theodosius the second by eutropius , iustinian by bellizarie , xerxes by artaban , and the merovingians and carolovingians by the great masters of their pallaces ? is not the feare of the like danger the cause that princes change their liuetenants and deputies often , least that growing in too great credit and love with the people , their credit may breed in them ambition , their ambition a disloyalty , and their disloyalty a plain rebellion , and their rebellion a lamentable overthrow of their kingdomes ? is not this yearly or continuall changing of officers the cause that they knowing that their authority is of no long continuance , study more to enrich themselves then to benefit the people , to oppress and overcharge the subjects , then to comfort and relieve them ? and is not their study the cause that the people are discontented , and of●entimes enforced to rebell ? moreover how can it be but all or most part of those inconveniencies of which i have spoken , must needs fall upon the king of spain , whether he live long or die shortly , since many motives and causes of rebellion in subjects and discontentment in noblemen concur together in him ? for hee is old and will leave a very young infant or no old prince to succeed him in all his states , who perhaps will governe by deputies and liuetenants , as his father did before him in those dominions which are far distant from spain , and will participate some small portion of government with his sister , that hath been a long time nourished and nousled up in the sweetness of commanding . of his governors some will be ambitious , and desire to rule ; others of baser minds , but yet greedy of recompenc●es and rewards , for services done to him and his father ; he will be jealous of some , and give too much credit unto othe●s ; his courtiers will engage and indebt themselves in setting themselves fo●th in triumphs and p●stiumes that they will devise to shew him : his captains will ●rave to be always imployed in wars , and to levy those soldiers in those countries which will not be well con●ented with those le●ies : b●iefly then will some potentates and frinces , considering the years and weakness of this young prince , lay claim unto some of his states , and every man will snatch what so ever shall be fitt●●t for his purpose , nighest to his state , and most open to his invasion . the soldiers of rome rebelled against oth● , because h● was old : certain cities of france against the romans , because they were greatly in debt : the people of thraci● against rome , because there were soldiers l●vied in their country against their wills : orgatorix prince of the switzers : because he was desirous to be a king , morgovias and cavedagins against cordi●a their aunt , because she was a woman : the englis●man against edward the fourth , because he dishonored the earle of warwick ; against henry the third , because he would have made new laws ; the duke of buckingham against richard the th●rd because he brake promise with him for the earldom of hertford ; the scots against iames the third , because he gave greater credit unto some of the courtieers then they deserved ; and the spaniards against charls the fifth , because he lived more in flanders then in spain , and governed spain by flemings . lastly , when as alexander the great died , seleucus seised upon the kingdome of syria ; ptolomy usu●ped upon egypt , antigonus made himself king of asia , and cassander reigned in greece and macedonia . so whensoever the king of spaine shall die , his son will enjoy most of his dominions , the duke of savoy will look for part of them ; his other daughters husband will look for a proportionable share , and the princes of italy will perhaps lay in for their part and for their portion . for every kingdom hath a certain period , an end and declination ; and it is seldome seen that any state flourisheth many hundred years : and as those bodies die soonest , that are subject to most diseases ; so those kingdomes perish soonest , whose princes are most inclined to many vices . saul reigned but forty years ; and he and his posterity perished for his infidelity . david ruled other forty , and his kingdom was divided for his adultery . achan was king no longer time , and his kingdome was destroyed for his idolatry . and cyrus enjoyed his crown and scepter not many years , and his race failed in his son cambyses for his cruelty . and how can the spanish kings declining glory last long , since many probable and very learned authors do greatly belye him , if he be not infected with all or most part of those vices which possessed incredulous and unbelieving saul , adulterous and leacherous , david idolatrous and superstitious achan , cruel and incestuous cambyses . i favor and reverence his person because he is a king , hate and detest his vices , because they become not a prince ; have declared and discovered his indiscretion , because he may be no more thought so wise as common fame report●th him to be . and now , because of a dissembling friend , he is become our professed enemy , i may not conceale the means how his courage may be cooled , his pride abated , his purposes prevented , his courses crossed , his ambition restrained , his hopes frustrated , his strength weakned , his alliances dissolved , and briefly , all or part of his kingdom rent and dismembred . to know how all this may be done , you shall need but to look back upon the means that he useth to conserve his states , and to crosse his counsels and intentions in the use of those means . for , doth he continue in credit by the general reputation and conceit that is had of his wealth ? let it be shewed that he is poor and needy . holdeth he his subjects and towns of conquest in awe , by keeping garisons in them ? seeke either to corrupt those garrisons , or to perswade those towns to expel them . borrows he money in his need and necessity of the genowaies and other merchants of italie ? counsel them to call for their old debts and to lend him no more money before they be paid . doth our nation and others inrich his country by resorting thither ? let them repair no more then they needs must to those countries . fetcheth he yearly great wealth from the indies ? let that be intercepted more then it hath been . placeth he wise governors and magistrates in his dominions to containe his subjects in obedience , and his neighbours in fear ? send fire-brands and authors of sedition amongst his subjects as he doth amongst ours , and think it as lawfull and easie to estrange the affection of his wisest and most trusty deputies and lieutenants , as it was and is for him to allienate the hearts of some of the nobility of france from their king. hath he married the now duke of parma so meanly that he can not be able to recover his right to portugal ? or hath he so weakned don antonio that he shall never be able to returne into his country ? provoke the one to be his enemy in putting him in mind of his fathers untimely death , and by remembring the great wrongs that he suffereth , and let many princes joyn in heart and in helpe to set up the other against him , and to strengthen and succor both , rather then the one or the other should not annoy him . is france unable to hurt him because france is divided ? reconcile them that are dissevered , and revive the quarrels and pretentions that france hath against him ? presumeth he that the germans will rather help then hurt him , because he is ally'd to some in conjunction of blood , and to others in league of amity ? dissolve his alliances and debase the mightiest of his kindred . to be short , are the pope , the venetians , and the other princes of italy either for feare or affection his friends ? encourage the timerous and fearfull , and alter and remove the love and affection of them that beare him best good will. but some man will say , this is sooner said then done , and therefore i have said nothing unless i shew you how all this may bee well and conveniently done . there is a generall meanes , and there are diverse special waies to effect all this . i will acquaint you with both , because you shall bee ignorant of neither , and i will be as brief as i may , because i take it high time not to trouble you any longer . it is grown unto a general use of late yeares , and undoubtedly it was usual in times past , when princes undertake any great actions or enterprises that may perhaps seem strange and somwhat unreasonable unto other princes whose favor and friendship they desire , to publish the causes and reasons which induce them to enter into those actions ; and in those declarations to omit nothing that either may grace and credit them , or discredit and disgrace their adversaries . the states of the low countries when necessity inforced them to renew wars against the spaniards , published certain books containing the causes which moved them thereunto ; and caused those books to be imprinted in seven several languages , in latine , in french , in their own tongue , in high dutch , in italian , in spanish and in english , to the end that all the nations of the world , hearing the justice and equity of their quarrel , m●ght either as friends help and assist them , or as neutrals , neither aid nor hinder them as their adversaries . the late duke of alenson , because it might seem strange unto some , that he being a catholick pr●nce , would aid men of a contrary religion ; and reprehensible unto others , that being in some manner allied and a supposed friend unto the spanish king , he would accept the title of the duke of brabant , and undertake the defence of the low countries against the spaniards , made it appa●ent unto the world , by the like means , that it was not any ambitious mind , or greedy desire of advancement , but a princely clemency , and commiseration of the distressed state of that country , too much oppressed by the spanish tyranny , that moved him to receive them into his protection and patronage . the like did the county palatine cassimer when as he came into flanders with his forces . and the like have many other princes done , not in just causes only , but in matters that had far greater affinity with injustice and dishonesty , then with justice and integrity . that duke of burgondy which more wickedly then justly murthered the duke of orleance , fearing that his murther might justly purchase him the kings heavy displeasure , and the general harted of all france , suborned a learned and famous divine named iohn petie , not onely to excuse , but also to commend and allow the execution thereof in many publick , sermons , and writ divers letters unto the best towns of france , to declare and justifie the cause that moved him thereunto . henry the fourth of england , whom many h●storiographers hold rather for a wrongful usurper then a lawful king , to make it known by what title he took upon him to be king of england , sent divers ambassadors into spain , germany , and italy , with such instructions , and so forceable reasons , that he made a bad cause seem just and equitable . that pope of rome , which ( as you have heard● betrayed frederick the emperor most leudly unto the great turk , and was the onely cause of his long and chargeable imptisonment , finding that his unchristian treachery , being happily disclosed , did greatly blemish his name and reputation , to give some shew and colour of justice to a bad cause , caused to be published , that two notable murderers had been taken at rome , who voluntarily confessed that the emperor frederick had hired and sent them thither of purpose to kill the pope . how the duke of bnckingham , and the more learned , the conscionable dean richard shaw , justified in the guild-hall of london , and at pauls cross , the unlawful and tyrannical usurpation of richard the third , our histories make it so manifest , that i need not to trouble you with the recital thereof . since therefore not mean and lay-men onely , but noblemen and great divines hav● both defended and furthered wrongful causes ; and with their de●ence and furtherance , have brought to pass their lend and wicked purpose ; why should not men sufficiently seen in matters of state , and throughly furnished with all good qualities , requisite in a good and worthy writer ( of which sort this realm had rather some want then any great store ) depinct the spainard and his tyranny so lively and so truly , that their reasons , their perswasions , and their admonitions may may shake the affections , and penetrate even to the hearts of his best friends and his most assured allyes ? but he is a faint friend that will be won with a word , and he not worthy the name of an ally , whom the dash of a pen may make forsake and abandon his confederate . how then ? what other general way is to be practised . where a pen cannot prevail , let a purse be walking . quis nisi mentis snops oblatum respuit aurum ? let greater advancement be proffered to the spanish governors ; greater preferment to his best friends ; notable rewards unto those that will leave him . iulius coesar , to win the hearts and affections of scipios souldiers , promised them peaceable and quiet possession of their own goods , and to reward them with the self same honor , offices , and dignities which he vouchsafed upon his own own followers ; and by this means he won from scipio many of his dearst friends . francis forza a captain of great worth , and of better credit , served the venetians and the florentines together many years , against philip maria duke of millan ; and they to retain him to their onely service , made him great offers , promised him great preferment ; but the duke hearing hearing thereof , with a faithful promise to give him his onely daughter in marriage , and to make him his sole and onely heir , made him forsake his old friends , and to become his vowed friend and servant . but francis forza was a mean captain , and a man of no great linage , and therefore easie to be changed with an assured hope of better advancement ; whereas men of good account , of honorable parentage and of fufficient lands and possessions ( such as the spaniards cheifest governors commonly are ) will not falsifie their faith , or forsake their king for any reward whatsoever . truly men of great honour , prefer their credit before their gain ; and yet honorable men are men as others be , and suffer themselves to be won as others are . there was a time when the marquess of mantoua ( whose successors are now dukes , and equal to great princes , and he not inferior unto any of his predecessors ) having vouchsafed to serve the venetians as their general against lewis duke of millan , stood not so much upon his honor , but that the said lewis with greater offers , and a larger pention then he had of the venetians , was able to withdraw him from their service and devotion . there was a time when the mighty emperor charls the fift , being desirous to alienate the affection of pope leo the tenth , from francis the first , king of france , obtained his request and purpose , by promising the cardinal iulio de medicis a yearly pension of ten thousand ducats to be paid him out of the arch-bishoprick of toledo , and by giving to alexander de medicis a pension of the like value in the kingdom of naples . there was a time when the said emperor charls , being jealous of the great friendship that was betwixt pope clement the seventh , and the duke of urbin , and likewise desirous to distract andrew dorea from the service of the said pope , who then was in league with the french king , prevailed with the one by giving him the city of lova in the kingdom of naples , and gained the assured friendship of the other , by making him duke of malfie , and by encreasing the pay and pension which the pope gave him . to be short , there was time when as philip sirnamed the fair , king of france , did not onely entreat adolph the emperor● by the onely means of great rewards to forsake the amity and alliance of edward king of england , and of guido earle of flanders , but also procured albert duke of austria , by warring upon the emperor at home , to detain him in germany , so that he could not , as he had promised , trouble and molest france . but some men will say , these men had no regard of their honour , whereunto a man carrying any reasonable respect , will hardly be intreated to commit any thing that may never so little blemish or prejudice his reputation . it cannot be denied that vertuous men had rather have their names eternized by their vertuous action , then their families enriched by unlawful corruption : yet it is written , and written by an author worthy to be remembred amongst the best authors of our time , that the marquess of pescara , a prince whose vertues , fame , reputation , credit and honor were nothing inferior unto the most honorable and vertuous princes that ever lived on earth , had been won by his friend ieremy morony to forsake the emperor charls the fift , if the cardinal acoltera and the marquess of angel● , together with those learned civilians which were sent by the pope and the venetians to perswade him that the emperor was not lawful king of naples , and that the pope had power to dispose thereof unto whom it pleased him , had used pregnant and sufficient reasons to enforce their perswasions , and to assure him of the kingdom● and undoubtedly the brotherly love of don iohn de austria , and the loyal affection of the late duke of parma , might easily have been shaken by a more sweet then tempestuous wind of the like nature : for since marquesses , dukes , emperors and popes , have been content to be caught with a golden hook ; let no man be afraid to try and sound , or despair to win and change the affections of meaner personages , especially such as are either greedy or needy of rewards , and against such princes as have given many occasions of discontentment unto such personages . but now to descend from the general means unto those particular ways which i promised to declare unto you , let me , i pray you , with good leave and patience run over the short catalogue of his best friends , and shew you how even they may be entreated or councelled either to forsake him utterly , or to stand as neutrals and idle lookers on , whilst others shall annoy him . and because of late years , and since his late dishonour received in england , he hath used all means possible to induce the princes of italy to aid him in a second enterp●ise which he intendeth against england ; i will as briefly as i can set down divers reasons which may be used to disswade them from yeelding him any manner of assistance . it may therefore be said unto the italians in general , th●t they live now in peace and quietness under the wings and protection of divers princes ; but who knoweth whether the spaniard desireth this aid of them to disturb their quiet , and to disquiet their general peace ? who knoweth whether he that now favoureth them , will hereafter take occasion to hate them ? who knoweth , since it is the custom of princes to seek help of others , not for any great need they have thereof , but either to weaken them , or to bring them into the ha●red of others , whether the king of spain desireth their succour and furtherance to diminish their strength , or the number of their friends ? briefly , who knoweth when their friends are diminished , and their forces impared , whether he will not suddenly denounce open wars against them ? great is the force of ambition , and unsatiab●e are the desires of covetous princes , who having subdued one country , seek presently after ano●her , and when they have conquered that , labour to attain unto new conquests , and never leave to inlarge their over large territories until a small peice of ground incloseth their dead and rotten bodies . but it may be said , the king of spain is old ; but covetousness dieth not , but increaseth in old age . he is already master and lord of many kingdoms and so many countries : but as i have said , the more a man hath , the more a man wanteth ; he being nigh unto deaths door , thinks nothing of his death . but every prince before his death , would be glad to make his name immortal , his dominions infinite . he is a catholick prince , & therfore will hold his words and promises with catholicks as he hath done hitherto : but deceitful men keep touch in small matters , to deceive the better in causes of great weight and consequence : they may therefore justly fear , that he who coveteth kingdoms that are far from him , is not without a great desire of states that joyn and border upon his dominions ; and they may well think since he is descended ( as you shall hear anon ) of such predecessors , as were ready to take any occasion whatsoever , just or unjust , honest or dishonest , commendable or reprehensible , to enlarge their dominions , that he hath learned of them to have the like desires , and use the like practises . but grant they have no just occasion to distrust him ? what shall they gain by his friendship ? what profit shall they reap by aiding and assisting him ? he called them to help him : but when forsooth ? when his ships were su●k , bruised and broken ; some lost and never heard of , and those which returned into spain , were so shaken and beaten with weather and gun-shot , that either they will be altogether unprofitable , or hardly repaired without great and infinite charges ; and when his people were either drowned , or so terrified , that they will have a small desire , and less courage to return in england . but why implored he not their helps when he went for england with an assured hope and confidence , of an happy conquest , of an honourable victory ? he was loath to use their help , because he thought himself able to a●tain his purpose , without making them partakers of his glory ; and now that he hath failed of his purpose , he calleth them unto a second voyage , intended for a revenge of the dishonour received in his first journey ; and they must go to recover his credit , and to revenge his quarrel , who have not as yet righted many wrongs done unto themselves , nor wiped away divers foul spots and stains which blemish their own credit . and how must they revenge his quarrel ? forsooth , by sending their best soldiers into a strange country , by dis-furnishing themselves of ships and artillery , and by lending him munition and mariners , who might do well to spare his own people , and to reserve theirs to encounter with the common enemy of christendom . their ancestors bought peace with unreasonable conditions , and at a great price ; and they shall go to wars where they have no cause of war. their predecessors when any nation dwelling beyond the alps intended to pass the alps , endeavoured by all means possible to hinder their passage , and to keep them at home , and they having not felt the forces of such nations these many years , shall for his sake now go about to provoke them . their forefathers lived quietly at home with their own ; and they shall disquiet themselves and other men , and endanger their own for his cause and his advantage . their parents never suffered their ships or their souldiers to depart out of italy , for fear left the great turk in their absence should invade their country and they must send their provision and their people to fight against the heavens , against the windes , against the weather and the sea , for so they sight that fight against england . their hearts may tremble to think of it ; and that wh●ch hath happened once may happen again . if whilest their forces shall be imployed in the spanish kings service , the turk shall assail them at home , shall they stay for their strengths until they come out of england ? or shall they yeeld themselves unto his mercy and discretion ? for there is no other way to relieve them , or to repel them . but it may be said that the spaniards credit and reputation will be their buckler ; his greatness will restrain and repress their adve●iaries . tell me , you that think so ; is he stronger then h●s father was ? hath he ever had better success in the wars then he ? and yet in the prime and flower of his years , and even when he thought himself free from all danger , from all trouble and vexation of the turks , the turks came to besiege vienna , which is the emperors chief seat , and a city of as great strength as any other city of europe . they may consider that armies that go far from home have ( as i have said ) seldom good success ; that enterprises which are unadvisedly and hastily taken in hand , seldom fall out well ; that men being once deceived of their expe●ation in any thing that they undertake , proceed faintly and fearfully in all that belongeth to that action ; that to hang good souldiers , and to imploy them in a bad cause and evil quarrel , is but to tempt god ; and lastly , that is more grievous that which a man hath already in possession , then not to attain unto that which he would fain obtain . all these being duly considered , they may justly be afraid when they call to minde , that their navy which they shall send into england to help the king of spain , shall pass through many seas , rocks , with many contrary winds , in great tempests , and through manifest and dangerous parils ; and that their souldiers shall be sometimes subject to hunger and thirst , sometimes be sea sick , and in great danger of other diseases ; for where many be shut up close together , there few can be in health long . all this being duly considered , they may well be dismayed when they shall remember that the spanish fleet , which went out of spain with an assured hope of victory , returned with great loss and ignommy : and they may be discomforted , when they enter into cogitation that the spanish navy returning to that place where they were once well beaten , and remembring what small relief they had when they were in distress , will not onely lose the●r courage themselves , but also discourage their italian souldiers , not being accustomed to sight so far from home , or on so dangerous and troublesome seas , and with so valiant a nation as the english sea and subjects are . they may again be dismayed , when they consider , that although they should conquer england , yet they cannot keep it long , because they have no just cause to fight against england . and lastly , they may be dismayed when it shall come to their mindes and remembrance , that the small hope and confidence which they have to prevail in england , cannot countervail the great distrust and fear which they have to lose their own possessions and country , whilst they busie themselves in seeking after strange and difficult conquests ; and if to leave nothing unsaid that may be said to encourage them , some men will use unto them all the same perswasions which our fugitives used to induce the spanish king to undertake the conquest of our land , that man whatsoever he be , may well and sufficiently be answered with the same arguments which i used long since to confute their reasons : with these and the like reasons uttered by grave men unto the common people ( who hearken willingly unto any thing for their own quiet and security ) and used in convenient time and place , of which wise men in their wisdom and gravity can take their best advantage , the most discreet and wisest subjects of italy may quickly be perswaded not to further the spaniard in his unlawfull and ambitious attempts and purposes , and the princes themselves who willingly enter into no action , whereof some great commodity is not likely to follow , will easily hearken unto any man of credit and experience , that shall review their memories , and reduce unto their minde the means that their predecessors have used to free themselves from forreign servitude and bondage ; a commodity , far exceeding all the commodities that heart can imagine or tongue express . it may therefore be shewed unto them in general , that maximilian the emperor , and the spanish kings great grandfather ( for it were tedious to talk of his former predecessors , and of the wrongs that they did unto italy ) entered oftentimes into league and amity with barbarous nations against the princes of italy , brought them into their country , besieged their cities , cast down their walls , ransacked their houses , changed their mirth into sorrow , and never lest to trouble and molest them , until that his strength , and not his good will to annoy them failed him . charles the fifth his father ( for his grand-father philip died in the prime of his years , and therefore could not greatly trouble them , because he wanted the means ) doth the like ; and many of the italian princes most loving subjects die , some by the sword , others by famine , some through grief , and others by infinite labour and travel , neither permitting them that resisted him to live one hour in rest and quietness , nor suffering those that yeelded unto him to enjoy any long peace and tranquillity ; but reduced both the one and the other sort unto extream beggery , by grievous impositions and long and tedious wars . he himself wheresoever he ruleth in italy ( and he ruleth there too much ) impose●h new tributes , unaccustomed subsidies , and extraordinary impositions ; and where he hath no authority to rule , there he borroweth money , and payeth his debts with fair words , and sweet promises ; and when he useth them best , with bonds and obligations , which shall be paid when every brother payeth another . when this is said , and they moved with the grievous remembrance and lamentable rehearsal hereof , it may be they would be glad to remedy and revenge these wrongs ; but they dare not adventure to contend with him ; they will fear him , because he is wealthy ; stand in aw of him , because he is mighty ; and strive amongst themselves , who shall first begin to trouble him , because they distrust one another . his might and his wealth have already been shown sufficiently , and proved to be far inferiour unto the general conceit and opinion that is had of them , and their distrust may be removed by a general league , and perfect imitation of their predecessors . it must therefore first be remembred , that nicholas the third pope of rome , fearing the great wealth of france , under philip the son of lewis sirnamed the godly , used all means possible to abate and diminish the french kings power and reputation . and the state of this present time must be conferred with the condition of that age , to the end that if the like causes of fear be now apparent , the like remedies may be applied . then was france to be feared , because there was no civil war in france ; now spain must be suspected , because spain is quiet and at peace within it self ; all the lords and peers of france were then obedient unto their king , and are they not so in spain ? the french king was then in league with england and germany ; and is not the spaniard allied unto many for eign princes ? the king of navar a vassal of france , ruled all things then in spain , because he was tutor unto the young king ; and doth not spain now sway and rule a great part of france , by reason of the league betwixt him and the unnatural reb●s thereof ? siciy was then subject unto charles the french kings uncle ; and now both sicily and naples are under the spaniard . the same charles was of great authority in rome ; he was lieutenant general unto the empire , and under that title either commanded by force , or prevailed by authority through all italy . and hath not the spaniard as great authority there at this present as he had then ? the face and countenance of both times are alike ; the remedies therefore should be such now as they were then . then the pope weakened the credit and authority that charles had in rome ; the pope must do like to the spaniard now . then was the title of lieutenant general taken from charles ; now should all helping titles be likewise taken from spain . then was the pope determined to make two kings in italy ; the one in lombardy , and the other in tuskany , and both of the house of ursim , of which he was the chief and principal branch ; and if the like device were now practised , undoubtedly the great duke of florence , and some other potentates of italy , upon whom the most should agree , would accept the title of kings , and be able both for their wealth and their might , to maintain the same with credit and reputation . then was phaleologo emperor of constantinople incensed and encouraged to war upon the sicilian king ; now there would want no sufficient reasons to move the french king to do the like against the spaniard . then upon suddain were all the frenchmen either slain in sicily or driven thence ; and now might all the spaniards be either murthered ( which were somewhat too bloody and cruel an action ) or removed by main force from naples and sicily , which would be a general benefit and comfort unto all italy . but italy of it self is not able to do all this , what then shall it avail to intend and purpose this ? italy must then be strengthened and holpen , lest it fa●l in doing this . but how shall italy be assisted ? forsooth by an imitation of the princes which lived in charles the fifth his time , and envied his greatness . forsooth , when they saw that he had by subtilty and corruption obtained the empire , and that what with the vigour of his youth , what with the reputation of his might and strength , he was so puffed up with pride , that he intended to make himself monarch of all the world ; all the princes of christendom fearing his over growing greatness , began to consult and take advice how they might bridle his ambition , and hinder the proud and insolent projects of his aspiring and imperious minde . but the princes of germany , who had greatest occasion to fear him most , were the fi●st that bended all their thoughts , and all their cogitations to move the rest of the princes and potentates of europe to joyn with them in league and amity against him : then were there sent ambassadors unto the king of england , france and denmark : then were there letters written unto the swi●zers : then were letters dispatched to the duke and seigniory of venice to desire help against the emperor , and to distract the venetians from the league of amity which they had with him , and to intreat both the venetians and the switzers , not to suffer any forces to pass by their dominions which should be sent out of italy unto caesar. then did as many princes as were not in league with the emperor , shew themselves forward in this honourable action ; and those who for their leagues sake could not openly assist the confederates against caesar , exhorted others to joyn with them against him ; and to make them more able and willing to enter into the action , they lent or paid them great sums of mony which they owed unto them . then , since it behoveth princes in wisdom and policy to keep their next neighbours as weak as they may ; since the spaniard before the king of france changed his religion , pretended to war against him for no other cause● but to inforce him thereunto ; and now continueth his wars and ai●ing his rebels , although the french king is of himself become a catholick , which proveth manifestly , that it was not religion , but ambition that moved him to aid and assist those rebels ; since it is apparent to the world , that he onely disturbeth ( as i have said ) the peace and quietness of all the world , and causeth the turk to insult as he doth upon christian princes ; since both othon the third , and conrad the emperors laws injoyn all princes ( as it hath been shewed upon other occasion ) to bend their forces , and to bandy themselves with main might against such a prince , and such a disturber of common peace as the spaniard is , i see no reason why the princes of christendom , as well friends as foes unto him , should not all joyntly , and with one consent , inforce him to contain himself within his bounds and limits , and to succour and assist him against the common adversary of christian religion , who of late hath given the christians no small overthrow . the popes of rome were wont , when christendom stood in no greater danger of the turk , then it doth at this present , to send their ambassadors from prince to prince , to reconcile them if they were at variance , and to exhort them to imploy the uttermost of their powers against the professed enemy of christendom . it is written that paulus tertius , a po●e that was ninety years old when he departed this world , not long before he di●d , considering the great danger and peril that was likely to fall upon christendom , by reason of the pride and ambition of the great turk , and the unnatural discord and dissention that was betwixt ●rancis the first and charles the fifth , sent his own nephew the cardinal fernese unto them to make a friendly composition and agreement betwixt them . the like atonement might the present pope make betwixt the french king and the spaniard ; who hath now no other pretence to fight against france , but that the king thereof , although he is become a catholick , yet he remains excommunicate ; a pretence both vain and frivolous , because the kings of france and the peer ; thereof , and also all his officers , cannot be lawfully excommunicated by the pope , as it may appear by the priviledges granted unto divers kings of france by many popes : as namely , by martin the third and fourth , gregory the eighth , ninth , ten●h and eleventh , alexander the fourth , clement the fourth and fifth , nicholas the third , urban the fifth , and boniface the twelfth ; the which priviledges are to be seen in the treasury where the kings charters are usually kept : and when the pope shall interpose his authority , many other princes shall likewise labour to make them friends , as of late years the king of denmark , was a mediator of peace betwixt him and our gracious sovereign . and if when this motion shall be made unto him , he will neither regard the authority of the intercessors , nor respect the manifest eminent danger of christendom , but still continue and follow his ambitious nature and unchristian course ; then will it be a sit and convenient time to implore and imploy the aid and assistance of his near and dearest friends against him ; then because ●insmen forsake even the next of their own blood , when they will not yeeld unto reason , and friends many times fall unto variance when they are put in mind of old quarrels , and antient injuries ; it will not be amiss to revive the memory of old and new wrongs and indignities , offered by the house of austria unto their neighbors , their allies , their kinsmen , their friends , and other princes that now either fear or favour them ; then would it be shewed , that all the emperors and princes of that family have neither regarded consanguinity of blood , or alliance of friendship , nor the wealth of their subjects , nor the bonds of equity and reason ; but have always preferred their private gain before the commonweal , their own interest before their ●●insmens and friends commodity and advantage , their own will and pleasure before all law and justice ; briefly , their subtil devices and deceits before plain dealing and sincerity . then , to begin with the infancy of their family , it would be made known , that when they were but poor counts of hapsparge , they encro●ched upon their neighbours , they wronged and oppressed the simple and well-meaning switzers , over whom they tyrannized so long , that at length by common consent , and by a general revolt against them , both they and their officers were violently driven out of the country . then would it be declared that rodulph the first emperor of their house , obtained the empire by plain deceit and cunning ; and so carried himself therein , that he sought his own commodity more then the wealth of the empire , and shewed many evident signs and arguments of loathsom and detestable ingratitude . for , whenas the empire had been void almost twenty years , and divers compeitors affected the same , as henry of thyringia , and vvilliam earl of holland , alphons king of castile , and richard , brother unto the king of england ; and all those corrivals had almost wasted themselves and their friends in seeking for the place , and in maintaining themselves therein : the electors being over-wearied with the length and troubles of this tedio●s competency , sent conrade archbishop of coruge unto othagarius king of b●hemia , to pray him to accept the empire ; but he thinking himself not sufficient enough to rule his own kingdom , re●u●●d their offer ; and they in disdam of him , presently made choice of this rodulph , who had been the master of his palace , and had learned divers feats of chivalry under him ; in regard of which experience , the electors as some men write , yeelded him their consent : but others report , that after that , for his ingratitude and evil demeanor , he was put out of othagarius his service , he followed the arch-bishop of ments , and attended so diligently upon him in the journey which he made unto rome , that when he returned thence he made him emperor , although he was then of a very mean living , as albertus argentinensis , iohannes vitudaranus , rotridano molespini , giovani villani , and aeneas sylvius ( who was afterwards pope pius the second ) with many others do testifie . and it is written that the same arch bishop , bragging many times with his friends in secret conference , what a great deed he had done to make so mean a man emperor , would say unto them merrily , that he carried an emperor behinde him in his riding hood when he travelled by the way . you have heard how he came to the empire ; now let me tell you how he demeaned himself therein . the first thing he did wisely ; considering his own weakness , he insinuated himself into the favour of the german princes ; and whether it were to please them , who were somewhat offended with othagar king of bohemia , because they thought he disdained to be emperor , or to shew himself grateful where he had received great favour and courtesie , he presently summoned his master othagar to come to do him homage for his kingdom . othagar contemning both the message and the messenger , and taking him for a proud servant , who b●ing unworthily advanced , would begin to shew his pride against his master , refused to appear at his summons ; rodulph presently in regard of this contempt , invaded the dukedom of austria , and forfeited the same unto the empire . othagar being highly offended with the confiscation , denounceth wars against the emperor . by the intercession of friends they met at a place appointed ; and there rodol●ph , dissembling cunningly his pride and insolency , goeth first to salute othagar , calleth him his lord and master , thanking him for vouchsafing to end their contention by a friendly composition , rather then by bloody wars ; maketh a marriage between his daughter and venceslaus the son and heir of othagar ; and then with a fair shew of assured and faithful friendship , prayeth him to vouchsafe , if not openly , because perhaps he would be ashamed to do it , yet secretly and within his royal tent , to do him homage for his kingdom and principalities . the king won with fair words , yeeldeth to his demands , offereth up unto him five several banners , whereof the emperor restoreth unto him on●●y two , and detaineth the other three , one for austria , another for corinthia , and the third for syria ; and pacifieth the king who was greatly offended therewith , by promising faithfully to restore them unto his son venceslaus , as soon as the marriage betwixt him and his daughter shall be solemnized . to this deceit and cunning he addeth a worse despight and contumely ; for having intreated to do him homage secretly , and within a tent , he caused a deceitful tent to be made , the which should fall open as soon as the cords thereof were unloosed . in this tent othagar falleth down on his knees , and suddenly whilst he is doing homage , the tent falleth open ; the germans laugh at his humility ; the bohemians are grieved with his submission ; and he himself is highly displeased with the emperors deceit : and his grief is increased because his wife scorned and mocked him at his return . to be short , he prepareth all the forces that he could possibly make , and reneweth war against the emperor : the emperor that whilst he had been his servant remembred that othagar had given great occasion of discontentment unto the great captain of moizona , called milota , him he putteth in mind of an old injury ; and so prevailed , what with bribes , and what with perswasions , that in the very conflict , he forsaketh his master , and leaveth him to be murthered of two brethren , whose third brother othogar had caused to be executed , for some offence worthy of death . the king being thus slain , he rewardeth both the traitor and the murtherers , and following his victory , burneth a number of monasteries and religious houses that othogar had builded : a rare and strange pesident ; for it is abominable in a servant to betray his master ; more abominable to cause him to be murthered ; and of all abominable things the most abominable to reward the traitors , and recompence the murtherers : but to burn religious houses in despight of the founder , and to spoil gods temple in hatred of a man , is an act the like whereof hath never been found but in such as neither care for god nor regard his service . neither did rodolphs wickedness end in these hainous actions , but he wrongfully warred upon bemera , unjustly invaded bohemia , unlawfully seised upon austria , and most cruelly burnt above threescore very fair and beaut full castles in turingia . rodolph having reigned as emperor nineteen years , and in all this time never vouchsafed to set one foot towards italy , to be crowned there of the pope ( which negligence in those dayes was held for a most hainous offence ) departed the world , and leaveth his son albert duke of austria , who in disdain of the french king , within years after is made emperor , and imitateth his father in his bloody cruelty : for he beginneth his empire with killing adolph his predecessor , continueth the same with the wrongfull molestation and usurpation of mayeme , dishonoureth his reign with a violent and forcible seisure into his hands , and to his sons use , of the kingdom of bohemia , and endeth the same , not by a natural , but by a violent and unnatural death : for it pleased god , that his own nephew , and other earls of the house of austria should by taking him , revenge the wicked and detestable murther which he committed on the sacred person of adolph the emperor . frederick duke of austria was the third emperor of this house ; if he may be called an emperor , who being unlawfully chosen , wrongfully usurped the empire . for the bishop of trevers and ments , and the marquess of brandenburgh , together with iohn king of bohemia , chose lewis of bamera emperor , and frederick had the voices and suffrages of the bishop of colen , of the county palatine , and of the duke of saxony ; whose elect on was of no force , because when the six principal electors cannot agree , but three of them are for one , and three of them are for another , the king of bohemia as umpier , determineth the matter , and he casteth his voice upon the said lewis , and made him lawfull emperor . but frederick according to the ambitious and violent nature of his proud family , pursued his pretensive right by bloody wars , and drew the pope , the kings of france , and of hungary , the county palatine , stratsbourgh , and other imperial cities , to stand stout and obstinate in the defence of his quarrel , wherein many thousands were slain , and many more had been murthered , had not the almighty ( who alwayes favoureth just causes ) vouchsafed to give the emperor lewis grace to take him prisoner in the field ; after which disgrace , he and his family had been for ever been undone , had not the good emperor been so gratious unto him , as after three years imprisonment to set him at liberty , and to restore unto him the dukedom of austria , the which he might have returned with more reason unto the empire , then rodolph had to distract it from the empire . the fourth emperor of this family was albert the second , who married the daughter and heir of the emperor sigismond , and had with her in dower , the kingdoms of bohemia and hungary : this emperor ruled scant two years , and therefore did not any good or bad exploit worthy of memory . the fifth emperor of this family was frederick the third , whose government was such , that his own subjects with the help of his own brother albert , besieged him a long time in the castle of vienna ; where they had taken him prisoner , had not george king of bohemia delivered him by deceit and cunning , rather then by strength and fortitude ; for although he came to vienna with an army of eight thousand good souldiers , yet was not this force able to succour him , but he was fain to play the umpier betwixt him and his citizens , and so under a colour of conference called him , his wife and his son forth of the town , and when he had cunningly set them at liberty , he conveyed them secretly unto a place of security . this emperor to prosecute a bishop which was deposed by the pope , raised such troubles in germany , that the princes thereof were not able to succour the emperor constantine of constantinolpe , whom the great turk mahomet drove from his imperial city , caused him to be slain before the gates thereof , set his head upon a lance , and commanded it to be carried about the city ; his wife , daughters , and many other ladies and gentlewomen , were invited to a banquet , after which they were all deflowred , and then cut into small pieces , as flesh to the pot . and lastly , in despight of christ and all christians , he caused the picture of our saviour to be set up in the town , with this inscription , behold the saviour of the christians that could not save them ! immediately after frederick succeeded maximilian , and after him charles the fifth , his grand-childe ; of which two i have already said enough , and might say much more to make them more hatefull , but i should be too long and over-tedious ; and yet i may not forget three notable arguments of of charles the fi●hs dissembling , and of his turbulent nature and conditions . the first sheweth that he pretended to be a zealous catholick , and was indeed no better then a dissembling hypocrite . the second proveth , that although he shewed an outward desire of peace , yet he cared not what occasions he took to make war. the third declareth , that albeit he would seem to love germany , as the nation from whence all his greatness proceeded , yet he sought the advancement of spain more then of germany , or of his own family or house of austria . the first point is proved , because that having obtained of leo the tenth great sums of money , and ten thousand well appointed souldiers , in regard of his faithfull promise to subvert and utterly overthrow the lutherans of germany , as soon as he had with those men and that money fully revenged himself upon certain princes of germany , w●th whom he was highly offended , and whom he had never subdued , had he not had the popes help , he gave over his wars , and granted both unto them and all others liberty of conscience ; wherewith not only the pope had just occasion to be displeased , but his own confessor took it so grievously , that the next time he came to confession , he denied him absolution . this zealous christian , when he had troubled italy , with long and tedious wars , not meaning ( as it seemed ) to end the same wars without doing some notable action , worthy of eternal memory , took the pope prisoner at rome , and kept him a long time in the castle of st. angelo . and although he would not suffer him to be set at liberty before he had paid a great ransom , yet he dissembled and handled the matter so cunningly , that he caused publick praises and supplications to be made unto god generally throughout all spain for the delivery of this holy father , and protested openly unto the world , that his unruly souldiers , full sore against his will and pleasure , being in great distress of money and other necessary provision , had sacked rome , and imprisoned the popes holiness . the second point shall need no other proof but his great malice , and continual spight , notwithstanding that the princes of france were in some manner the onely and special cause of his greatness : for had not lewis the eleventh with great cunning & policy weakned the last duke of burgondy ; had he not most wisely and providently nourished the wars betwixt him and the switzers ; had he not covetously and carelesly set him at variance with the duke of lorrain ; and lastly , had he not secretly & privily won nicholas campobasso to leave the said duke in the midst of the battel , which he fought with the prince of lorain ( a practice not to be forgotten against the spaniard ) valiant charles of burgundy had never been slain in the field , nor the troublesome maximilian should ever have inherited his dukedom by matching with his daughter . how sought he continually to perturb and disquiet the peace thereof ? which side left he unassaulted ? which way to enter into france untried ? and what cause had he to disquiet france , especially after that he had taken the king thereof prisoner , and made him yeeld unto all unreasonable demands ? it is written that many times entering into a serious cogitation of the great slaughters that had been committed in france by him and his souldiers , of the great wrong that he had done to the good and vertuous kings thereof ; and of the simple and weak causes that moved him thereunto , he was often and greatly troubled in his conscience , and sometimes sought peace of himself ; and yet the wicked spirit overcoming the good inclination that sometimes guided him , he returned presently and without any just occasion unto wars . the last point is proved by a diet and a general assembly of the states of germany , which he held at auspurge , under a colour to reform and order divers abuses in religion ; unto which diet many great princes of germany would not vouchsafe to come , because they knew certainly , that the reformation of religion was but the pretence and colour of keeping that diet ; but the very end and p●rpose thereof was to reverse the order of the election of the emperors , and to tranfer the empire from germany unto spain : the which his intention was afterwards so apparent , that although in regard of his brotherly love , and during the minority of his son , he had caused ferdinando his brother to be elected king of the romans , yet he used all the cunning he could possibly , to perswade him to relinquish and resign that title unto his son philip , now and then king of spain ; and also he sent for maximilian his son in law , and nephew , king of bohemia , to pray him to be content to condescend and yeeld unto his fathers resignation ; and the queen of h●ngary , and gravilla the emperors chancellor made many voyages into hungary , to intreat ferdinando to yeeld unto this motion , unto which neither the king of hungary nor maximilian his son would vouchsafe their consents . these three points being thus cleared , it resteth to speak somewhat of charls the fifths successors , as ferdinando , maximilion and rodolph ; but their actions are fresh in memory . and if the law of the emperors creation ( called the golden bull ) which expresly forbiddeth to chuse above four in one house , to succeed one after another in the empire , were ( as it should be ) in full force and strength , none of them should be accounted or held lawful emperors . now if the breach of this sacred and inviolable decree ( i mean the golden bull ) which hath been infringed by making not four , but seven or eight at the least of the house of austria emperors together , shall nothing at all incense and instigate the princes of christendom against this ambitious and aspiring generation ; it shall be needful to revive the loathsom memory of many great and grievous indignities and ingratitudes unkindly and unjustly shewn by the late emperors of the house of austria , unto divers great and mighty princes of germany , and unto the empire it self . it must therefore be shewed unto them , that rodolph the first emperor of this race , to assure unto himself and his heirs the dukedom of austria , and the states of stiria and suevia ( which were united unto the empire for fault of heirs males ) resigned the exerchat of italy unto the pope , and freed as many cities of italy from the homage and obedience which they owed unto the emperors , as would buy their freedom and liberty of him for ready money . albeit his son when he was emperor , fought many battels and got many towns with the forces and expences of the empire , but reserved all the profit arising by those battels to his proper use ; and to have better and more easie entrance into bilencia , he usurped the state of the marquess of menia . and albert the second enriched himself greatly , although he ruled not long by troubles and divisions . is it not the house of austria that hath wrongfully deprived many princes , and divers electors of the empire of their states and dignities ? is it not this house that hath unjustly compelled the greatest princes of germany to flie for succour , and to seek the protection of the french king ? is it not this house that hath unlawfully confiscated the states and digninities of iohn fredrick , duke of sexony ? is it not this house that hath most cruelly razed the walls and destroyed the forts of the most noble and vertuous prince the lantsgrave of hess ? is it not this house that hath violently sacked , destroyed and utterly overthrown the great and goodly dukedom of wittenberge ? is it not this house , that contrary to all humanity hath confiscated the greatest part of the duke of cleur his goods , and made him too deer for a wise that brought him dowry ? is it not this house that , to make the princes of germany their servants and slaves , have contrary to the laws of the empire , erected a new councel in the city of spires ? briefly , is it not this house that useth them most unkindly of whom they have received most curtesie ? have they ever had greater aid , greater helps of any princes of the empire then of the duke of saxony ? who sought for frederick duke of austria , against lewis duke of bavaria more willingly and valiantly then rodolph duke of saxony ? ernest duke of saxony was the only cause and means that maximilian was chos●n emperor . and iohn duke of saxony went unto the assault of aba in hungary , and never departed thence until he made maximilian lord and master of the whole count●y . frederick of saxony refused the empire when it was offered unto him , and procured it to be given unto charles the fift ; and yet the same charls omitted no art , no cuning , no way , nor means , that he could possibly devise to ●subvert and ●vinate the house of saxony . he set up maurice and agust his brother against iohn frederick ; and maximiliam stirred up the sons of iohn frederick one against another . rodolph count palatine bore armes in the behalf of frederick of austria against his own brother lewis duke of bamera , and frederick count palatine , who was recompenced for this pleasure by frederick the third , who procured all the states and princes of the empire to be his mortall enemies . briefly , who favoured and furthered the election of the last maximilian so much as frederick count palatine ? and yet not long after he gave so hard a sentence against him at auspurghe , that all the princes of the empire reversed the same in his presence . now to speak of the spanish kings abuses towards the princes of germany and others , were infinite labour , and either that which i have already said is sufficient to cause him to be generally hated , or the late apologies of the prince of aurange , of the state of the low countries , of the now king of france , of don antonio and of others , will supply whatsoever i , either for modestie or for br●vitiesake forbear to discover . then to conclude this point , if france might be moved to set on foot for the kingdome of navarre , the dukedom of burgondy , and all or part of the lowcountries : if the pope might be intrea●ed to bestow the kingdom of naples and sicily upon som : prince of worth and estimation ; if the venetians and other princes of italy would be content to divide and share the dukedom of milan betwixt them ; if the states and princes of the empire would be pleased to reconcile the kingdomes of bohemia and hungary , with the dukedom of austria , unto the empire ▪ if the duke of parma or don antonio might be seated in portugall : and lastly england , holland , and other states and p●in●es , that are mighty upon the seas , would either stop the spaniards passage into the indies , or intercept his treasure when it cometh from thence , the proud and insolent house of austria should quickly be reduced unto their old and pristine estate ; and the princes of christendome , when they should have no adversary to fear , but the common enemy of christians , should undoubtedly live in great security , peace and amity : for , then are kingdomes most safe , when their neighbours forces and their own strength are not greatly unequall ; and then should our english island be the strongest and happiest kingdom in christendom . but in taking this course it behooveth to be somwhat circumspect , least that the overthrow and downfall of one terrible and mighty adversary raise up another , who may be in all respects as dangerous and as well to be feared as he . for , because france lieth neerer unto us then spaine ( and vis unita is alwaies held to be fortior ) if france should recover burgondy and the low countries , should we not have great and just occasion to fear france ? for neither may our happy victories against france encourage us not to esteem france , since it is no point of wisedom , not to fear the least enemy that may be ; nor the late benefits pleasures , and offices of kindness shewed by us unto the late kings thereof , can assure as that france will never endammage us . i have already shewed the causes of our fortunate success against france ; and if those causes should once begin to fail us , the good fortune which proceeded of them , would soon leave to follow us ; and as well princes as private men receive favours and courtesies readily , look upon their benefactors unwillingly , remember good turns slowly , and requite received benefits faintly . then because the fresh memory of new courtesies cannot extinguish the grievous and unpleasant remembrance of ancient quarr●ls , we must ( as we have said ) still have a very careful and watchful eye over france , and intreat france to be content to joyn with us in placing and preferring some such prince unto the quiet and assured p●ssession of the low countries , as may be well able with the help of us and france to retain the same , and yet unable to hurt us or france . neither must the cross dealings of the late duke of alencon discourage us to attempt any such matter ; for we saw that they whom he had handled somewhat unkindly , might easily have been perswaded to have received him again for their duke . and there may a prince be found that shall be less suspected , and more acceptable unto the flemings then any french-man can be . the duke ernestus who was lately sent to be their governour , in my simple opinion se●meth to be a fit man for that purpose . for whereas the spanish king of late would have bestowed the infanta his daughter upon him , it may easily be thought now that that hope faileth him , because he knoweth now where to find a fitter husband for her then to match her with him , and to give him the low countries for her dowry . but common same reporteth , that there is an intent and purpose to marry her unto the french king , as well because he is now become a catholick , as for that france and spain have often matched together ; and the pope may easily be entreated to dispe●se with the french king to take her for his wife . truly it were hard to permit him to marry so near a kinswoman as is his now living wives own neece . but grant that the popes dispe●sation may salve this sore , that the french king may forget the wrongs and indignities offered unto him by spain ; that this were a good and ready way to reconcile these princes that have lived too long toge●her in contention and variance , and that of this reconciliation there is likely to follow a great and general benefit unto all christendom : yet i can hardly think that the spanish king would ever yeeld his consent unto such a match ; and though he would ever yeeld his consent thereunto , yet it behoveth all the princes of christendom to hinder such a marriage . for if his son should die ( whose life is in gods hands ) should not all the kingdoms and dominions of the spaniard , because there is no law salick in spain , descend unto his daughter ? and would not the desired addition of all those unto the kingdom of france , make the warlike and mighty prince thereof , not onely to think upon , but also to attempt the conquest of all europe ? should he not grow too mighty ? should he not be able to tyrannize over all the world , more then the spaniard doth now ? and then doth it not greatly import all christian princes to withstand this marriage ? besides , grant that his son doth live to have many children , were it not a very unwis● and indiscrect part of the spanish king to give h●s daughter in marriage unto such a one , as what for his old grudge unto spain , what in regard of the title and interest that this wife may give him unto the crown of spain , will undoubtedly be content to take her for wife , were it for no other occasion but to have so good , just , and colourable a cause as her right would give him , to challenge , invade and conquer spain ? for the prince of orange , by noting the spanish kings son of bastardy in his apology , and by animating the french king to defend his neece , right , whensoever god should call her father to his mercy , hath set open such a gap as will give a very easie entrance into the kingdom of spain unto the spanish daughters ambitious nature , or unto his valiant minde ( if there be any valour in him ) who shall have her to wife . the surest and safest way then for the spaniard , is either to match her lowly , as austiages did his daughter , with some mean prince , who shall not be able to hurt or prejudice his son ; or else to bestow her upon the said duke ernestus , who although he be her neer kinsman , and a prince of no great living ; yet because it is a matter very usual in the house of austria to match in their own blood , and for that the spaniard hath kingdoms and dominions enough to bestow upon her in marriage , neither the propinquity in blood , nor the want of living can be an obstacle unto the match ; but it may be said , what shall it avail if she be married to the duke ernestus , and flanders be her dowry ? shall it not be all one ? will he not be at the devotion of his father in-law ? and will it not be a means to make the emperor more fast and assured unto spain , and to carry the less love and affection unto us and our friends ? but i suppose the empire shall be transferred unto some other prince : and although it shall remain still in the house of austria , yet i know he that shall be , or is emperor , can have no great means to annoy us . besides , we may finde many wayes to set a variance and separa●ion betwixt the father and the son , and ( when god shall have wrought his will and pleasure upon the father ) betwixt the brother and the sister . were there ever more hot and bloody wars betwixt us and france , then when the french kings sister was married unto our king ? or when our kings daughters have matched with france ? did not these marriages breed and bring forth the chiefest causes of our most deadly contentions ? and did not our and their profit and gain make us forget blood , affinity and alliance ? but if it shall seem dangerous to hazard our safety upon so weak an hope , it shall not be amiss to use all policy to procure such a match ▪ and to cause her dowry to be either the kingdom of naples or of portugal . for so shall his sons power be weakened ; his daughter further off from us , and from france , and her ambition better satisfied with a kingdom then with a title of dutchess ; too base a name for so proud a woman , and such an one as hath lived a long time in equall credit with a queen . and we finde that the desire of that char●es his wife ( who of a duke of anio● was made and crowned king of naples ) to be a queen was the chiefe and special cause her husband entered into that quarrel ; for his wife ( who was descended of a king ; and still lived among queens ) would never suffer him to be at quiet until he had made her queen . there is no doubt but that the princes of italy could be very well content , that the kingdom of naples and sicily were in some such poor princes possession , rather under the subjection of the sole heir of spain , because he being a young prince , and king of so many dominions , will not perhaps be keep within his bounds as his old father is ; and they would easily finde means to hold such a prince long enough , and to keep him from all kinde of ability to hurt and damnifie them . for experience hath taught them , that when naples and sicily were governed by a proper king , and he alwayes resident amongst them , they lived not then in such danger , or in such fear as they have been since the french or the spaniards were masters of those kingdoms . duke ernestus being placed thus far from us , the question would be , what government would best content us in flanders ; whether it were best to have a prince there ; and if a prince , what he should be ; or else such a government as is now amongst the united provinces ; and if such a government , whether it were best to unite the rest of flanders unto them that are already united . the questions are full of difficulty ; and a man of far greater experience and wisdom then my self can hardly resolve them : and yet because this is my last task , i will ▪ as i have done in the rest , adventure to commit my follies to your secrecy . the pleasant and sweet government under the states of the united provinces , the consideration of their subjects quiet and wel●are , the regard of their wealth , the credit whereunto they are grown , the accompt that their neighbours make of them , the free traffique which they have with forreign nations , the recourse of strangers unto them , the beauty and increase of their cities , lately enlarged and beautified , and their strength being ( as i have once said already ) almost comparable unto the power of mighty princes , might easily induce them to consent to make one common-wealth of all the seventeen provinces . but if they should all joyn in one form of government , it were greatly to be doubted that they would grow so mighty in time , that their might would make them ambitious , and their ambition desirous to encroach upon their neighbours ; who with the same and good of their great ease and prosperity , would happily be content to shake off their kings , and live under their wings and protection . was it not the common report of the romans good government that made forreign nations desirous to be subject unto them ? was it not the incorporating of those nations into their own cities , and their permitting of them to enjoy the like priviledges and liberties as the romans enjoyed , that drew other people to follow the example of those nations ? was it not then seen , and may it not be seen again , th●● the less cities iimitated the greater , and whether the first inclined , thither the last repaired ? is it not generally said , that two eyes see more then one ? and do not many councellors consult and resolve upon any thing better then a few ? and is it not true that it is not the clymate or the region that onely maketh men wise ? the spaniard is wiser then the french-man , the florentines of a quicker wit and judgment then the venetian ; and yet when the light-headed french-man beginneth once to be staid , he is nothing inferior to the wise spaniard ; and the venetians when they consult upon matters of weight , resolve them not so soon , but better then the flo●entines . the reason whereof is given by bodin ; because the first trusting too much to the dexterity of their wits , dwell obstinate in their first conceived opinions and sometimes will not yeeld unto the soundest judgments , because they proceed from them who are either their enemies , or in their opinions not worthy to be reputed wiser then they ; whereas the later , distrusting every man his own judgement , and examining soundly and with great deliberation all the reasons that may be alleaged pro & con in any matter whatsoever , after long con●erence and consultation , conclude upon the best and wisest resolution . is it not this proved in the states of the united provinces ; especially in the hollanders , who until of late years were commonly called by the flemings the blockish and hard-headed hollanders , and now they are grown equal to the wisest flemings , italians , french , or spaniards ? court they not princes that were wont onely to live by the transporting of commodities of their island into england and other places ? have they not their agents in princes courts , who in many years would not presume to look upon a court , and knew not how to behave themselves when they came thither ? have they not learned the means and ways to insinuate themselves into princes favours , and continue themselves therein , who not long ago cared for no princes favour , but ●or one kings good will and countenance ? sent they not their ambassadors unto the christening of the scottish prince ? gave they not their present as well as others , and within it a yearly pension unto the young prince , to be paid unto him yearly out of the rents of one of their towns ? have they not discovered a shorter way to the indies ? and will they not take and make a benefit by the discovery ? do they not daily encrease their revenews ? do not their subjects that were wont to guide a boat , and govern an oar , now manage a lance , and handle a weapon as well as other nations ? do not the better sort amongst them , who heretofore never medled with matters of state , match the wisest politicians in counsel , and the best statesmen of the world in their writings ? and to be brief , is it not likely , that if they proceed as they have begun , they will in time grow too strong , and exceed the seigniory of venice , the which if it be not assisted by other princes of christendom , standeth in great danger to become a prey unto the turk ? i have once already said it , and cannot say it too often ; god grant that all the princes of christendom , yea the child that is unborn , have not just occasion one day to curse the king of spain for enforcing the states to know and use their strength . let us remember the weakness of the switzers , and call to minde upon what occasion they began to encanton themselves ; how base men they were that were the first authors thereof ; how stansfather gualter first , and arnold melthdiall detesting the unsupportable tyranny of the governor greisleir , drew first divers gentlemen , and then the inhabitants of a few towns to conspire the death of their governour , and the banishment of all the officers set over them by the house of austria ; how they beat down to the ground all their castles ; how they perswaded the towns of sinty , ury , and underwald to free and emancipate themselves from the thraldom and bondage wherein they lived under the house of austria ; how after this association others entred into league with them , and briefly , how after their general confederacy , they lived many years contented with their own , and scant knew what wealth meant : was it not wonderous that after the notable victory which they had at grason against charles duke of burgondy , they knew not the worth or value of the goods that came to their hands ? will any man beleeve that they should tear into a thousand pieces the fairest pavilion that ever was seen in the world ? may it be credited that they sold great dishes and platters of clean silver , thinking that they had been of tin , for six pence a piece ? will it not seem incredible that the fairest diamond that was in those dayes in the world , and had a very great and rich pearl hanging thereat , was sold unto a priest for a florin , and that he sent it unto their chief governor , who gave him but three franks , which is a french crown , for the same ? and to what reputation are these people now grown ? are they not held the best pikemen of the world ? do not the greatest princes of europe seek their amity and alliance ? strive they not who shall first entertain them , and continue longest in league with them ? have they not more liberty in italy then any nation whatsoever ? are not the grisons their confederates , free from the inquisition , a freedom not granted unto any nation but unto them ? was there not a time when a king of france , for calling them base people , was forsaken by them , and made a prey unto his enemies ? did they not in revenge of that disdainfull word , make a road into his country ? and had they not come unto the walls of paris , if they had not been intreated and hired for great rewards to return into their country ? who can desire a more notable and worthy example of valour and fortitude , then they shewed in navar in italy , where they being in a strong citty , and not needing to make any sally out , they came forth upon the french that lay before the town , went proudly and without fear , upon the fearfull and terrible mouthes of their greatest artillery , took the same and bended it upon their enemies , whom with the onely help thereof , they put to a most shamefull flight , and to the edges of their unmercifull swords ? when we remember these men , and enter into cogitation of the premisses , we must justly fear that the hollanders and their adherents may one day have the like mindes and the like fortune ; and if they should chance to grow to the like greatness , be it of minde or of fortune , let us consider what advantage they shall have of princes ; even the same advantage which titus livius mentioneth in the comparison which he maketh betwixt alexander the great and the romans . for they have many alexanders , whereas a kingdom should have but one ; and with this ones death his whole state should be endangered ; whereas the losse of some of their alexanders shall not endanger their state ; and kingdoms enterprises shall perish with their king , and their attempts shall be performed by their surviving alexanders ; briefly , the kings posterity shall not resemble him , and their successors sh●ll rather excel then not imitate them . thus to have all the low-countries governed by a few states , or by one prince , wholly depending upon the king of spain , were in one and the same measure dangerous ; and therefore it were convenient for us in wisdom and policy , to erect and establish such a prince as should neither a●together depend upon france , nor be wholy devoted unto spain ; or else to divide the seventeen provinces into divers several cantons , and to nourish continually a diversity of opinions and religions amongst them ; whereby some of them being led to affect us , and others to favour princes of their religion , they shall be neither holpen nor hurt by them more then we , nor we more then they . besides , experience yeeldeth us this comfort , that as long as we shall entertain a free and loving 〈◊〉 entercourse of trade and traffique with them , whereby their people may be inriched , their cities frequented , and their several artificers maintained and nourished , so long may we be assured of their fast friendship and amity . for if , when as that notable contention and competency for the crown of france was between edward the third , and philip de val●ys , although lewis the earl of flanders favoured the french king , because he was his vassal , yet the common people affected and furthered our kings claim and quarrel , and would not be drawn from us by any manner of whatsoever perswasion ; why may we not hope to fined the like affection in them even against their soveraign , if we should have the like occasion to use their furtherance ? for as then many of their towns standing wholy upon the trade of wooll , with which their diers , fullers , and other such artificers were maintained , they would not leave us to lean to their prince , because if our king should not have sent thither our woolls , they knew not how to live , and for that france was not able to hurt them so much as england could do both by sea and by land ; so now if they should want such commodities any long time , as we send over unto them ; although they be now far stronger by sea then they were then ; yet either the regard of profit , or the fear of discommodity and hurt that might arise unto them by the discord betwixt us and them , would cause them to stand fast and ass●●ed unto us , rather then unto our enemies ; especially if we shall entertain some such faithfull friends unto us amongst the common people , as were the before mentioned artevild , boscanus , agricola , and others . thus spain being weakned , and the low-countries , either all , or the most part thereof well-affected unto us , we shall stand in less danger and fear of france , whose troubles and divisions , although they begin now somewhat to cease ; yet i fear me , that when they are once utterly extinguished , they will be quickly revived again : for as fire being but covered over with ashes , and not throughly put out , is soon kindled again ; so reconciled friends , the causes of their former contentions not being wholly removed , upon very light occasions fall again to strife and variance . the experience thereof was seen in the reign of henry the third of england , and in the time of lewis menervensis earl of flanders , whose nobility and subjects were often reconciled unto them , and yet returned to their former disobedience and discontentment . and france in my simple opinion , although the king that now raignneth , and his discontented subjects were never so well reconciled , would quickly return again into civil dissentions . for the king being most honest , frank , open-hearted , free-minded , sometimes somewhat hasty , so earnest of that which is laid before him , that he hath less regard of that which is passed , and also unto that which he must follow ; and lastly , so much presuming upon his good hap and fortune , that he can neither conceive , nor careth to prevent far fetched practises ; these his conditions will easily renew some occasions of discontentment , even perhaps in his best and his most loving subjects ; every man that hath deserved little , will demand much , when his kingdom is frank and free ; and will it not be impossible to content all that shall and will beg of him ? an open-hearted man cannot dissemble his grief , nor conceal an injury ; and is it not likely that he shall have many griefs , many injuries offered him ? an hasty man never wanteth wo ; and doubtless he shall have many occasions to shew himself hasty : and then if he shall either neglect that which he ought to follow , or not be carefull to prevent such practises as may be devised against him , he that hath but one eye may see that he cannot long continue in peace and amity with such subjects as shall be still encouraged by other forraign potentates to rebel against him ; and that which hath been said already maketh it most manifest , that his subjects shall not want this encouragement . thus have i satisfied your request in every point that it pleased you to give me in charge . in some things i have been somewhat briefer then i would , and in other perhaps longer then i should . the length may be excused , because all things being done for your pleasure , i hope you will give me leave to please my self in some things wherein i was carried away with the great delight that i took in handling the same ; and the brevity is excusable , because when i saw that my treatise was grown to be somewhat long , i thought it convenient to hasten to an end . excuse both , and tender my credit ; and accuse me of unkindness if i be not ready to yeeld you better contentment in the like task hereafter , when years shall have encreased my sl●nder experience , and experience shall have perfected my simple knowledge . finis . to the reader . a libel whose substance cannot be changed after it is once given into a civil or ecclesiastical court , may in some sort be declared or amended before a replication be made thereunto . a witness which after publication is once granted cannot justly be received , may be lawfully examined upon new articles depending upon the former ; and a iudge after the deposition of witnesses are communicated to both parties , may by vertue of his office , and to inform his own conscience , re-examine a witness . if additions and declarations may be allowed in matters of iudgement , and iudicial courts , and especially in the examinations of witnesses , which may easily be corrupted , i hope it shall not be offensible in me , to make a declaration of some things not sufficiently declared and expressed in any precedent treatise ; especially since this addition serveth rather to illustrate , then any way to enlarge my discourse ; and all or the most part of that which i have thought good to add in this place , came to my mind or my knowledge since my task was finished . farewel , and judge so of my labours , that you discourage me not to labour for you again , in any thing wherein my pen and my pain may yeild you pleasure and contentment . a svpplement to the history of the state of christendom . after that i had thorowly ( as i thought ) finished my task , and had discoursed upon every point thereof in such manner as you see ; of some briefly , and of divers more at large : i hapned upon a book called podaces de historia ; that is to say , the fragments of an history : the which was lately imprinted and written ( as it is supposed ) by antonio peres , somtimes secretary unto the king of spain , and now residing in london ; not as a rebellious fugitive ( as many of our countrymen live in spain ) but as a gentleman , that thought it better to forsake his lands and livings , then to live under the tyrannie and injustice of a cruel and ungrateful king. this book containing much matter fit to clear and declare some points lightly handled in my treatise , in regard whereof , and for that divers men both speak and think diversly , as well of the maker , as of the matter thereof , i have thought it meet and convenient with the substance of this book . may it therefore please you to understand , that whereas don iohn was sent by the spanish king to govern the low-countries , he had a secretary appointed him by the king , called iohn de soto , a man that endeavoured himself by all means possible ( as wise and worldly servants most commonly do ) first to know , and then to feed his masters humour , and by feeding thereof , to seek his own profit and preferment : in which his endeavours he proceeded so far , that the spaniard fearing lest that his brothers ambitious nature receiving both nourishment and encouragement from his wise and politique secretary , might in time adventure to attempt somthing to the prejudice of his kingdoms and dominions , thought it convenient not to suffer so dangerous a servant to attend any longer upon so ambitious a master : but because he doubted , that if iohn de soto were removed from don austria's service , and not preferred to some place better then the secretaryship was , it would not only discontent the servant , but also displease the master : for the better contentment and satisfaction of both , he advanced him to an office of greater countenance and commodity ; and with advice of his council , placed in his room iohn escovedo , a man of a milder nature , and in the kings opinion , not so fit at that time as the other was , to favour and further his brothers aspiring and audacious enterprises . this man advertised the king his master of all don iohn de austria his doings , and sought rather to please the king , then the young duke his master . but at length he followed the footsteps of his predecessor , and yeilded nothing unto him in feeding his masters humours ; he found quickly that his master loathed the name of duke , and longed to be a king ; that the pope and princes of italy were as desirous as he to make him king ; that the best way to induce the spanish king to yeild his consent thereunto , was to entreat the pope to write unto his brother in his behalf ; and that england was a kingdom for his purpose , and worthy the conquering . a plot is laid how to invade england , and conquer it ; and the pope is entreated to recommend the enterprize to the spanish king , and don iohn for the execution before , and the possession after the conquest . the pope writeth unto the king in the behalf of his brother ; he fearing that when his brother had obtained england , he would not rest satisfied therewith , but coveted greater matters , and that he should find many christian princes ready to assist him in his endeavours , thanketh the pope for his loving and kindly care of his brothers advancement ; and denieth not his suit , for fear he should offend his brother ; but requireth time to consult and deliberate of the matter ; for the enterprize ( said he ) is honourable , but hard and difficult ; and my brother a fit man to be employed therein , but his credit must be regarded ; and his aiders and abettors cannot chuse but participate of his dishonour , if the enterprize should not succeed according to his and their desires . this answer runneth for currant , until the plot laid for england was prevented , and broken by the wisdom and policy of the queen , and council of england . then don iohn and his secretary , together with the pope and other italian princes , think upon another kingdom for him , and altogether practise how to make him king of tunis , a place that required a man of his worth , as well to keep it , as to contain the turk within his limits . the pope therefore writeth again unto the spanish king , praying him to bestow the kingdom upon his brother : he entertaineth both the pope and his brother as he did for england ; alwaies forbearing to make don iohn greater and might●er then he was himself . all these practises with the pope were done secretly , and escovedo was the man that was still employed in them : the king was never made privie unto them , until that the popes nuntio talking by chance with antonio peres , revealed all their secret intelligences with the pope , and he presently made report thereof unto the king. the spanish ambassador also advised the said peres , that don iohn de austria by means of escovedo , had great recourse unto the king , with whom his messenger had several privie conferences , and never acquainted him with any ; and after they had been with the king , they went unto the duke of guise , who concluded a great league of amity and friendship between don iohn and the said duke , upon pretence , that the defence of both kingdoms , france and spain , was the cause of this league ▪ antonio peres imparteth the news unto the king , who dissembleth his knowledge thereof , and entertaineth both his brother , and his brothers secretary , with all outward shews of kindness and brotherly affection . don iohn wearied with continual crosses , and untoward proceedings in flanders , resorted on the sudden into spain , without giving the king any notice of his coming : the king giveth him outwardly a very kind entertainment , confer together about his preferment , and dispatcheth him in all haste for flanders , pretending the troubles there to be such , as his long absence from thence might greatly endanger his state. don iohn departing , leaves escovedo behind him , to solicite and follow his business in his absence . here endeth escovedo's prosperity , and beginneth antonio peres his downfal from that favour and good fortune which followed him before that time : for when the duke don iohn was gone , the king consulteth with him how to proceed against escovedo : then they call to mind all their former intelligences ; they think it dangerous to send him back again into flanders , because he would still nourish him in his ambitious humour : then they hold it likewise to be a matter of no small danger to proceed against him by order of law , because that was to call his brother in question , and so to offend his brother , thereby to give him an occasion to fall from him unto his most mortal enemies : then they resolve that the best and safest course was , to give escovedo a baccado , that is , a morsel to shorten his days ; because that being done secretly , his brother would haply think that some of his enemies had secretly poysoned him . this resolution being thus taken , antonio peres is commanded by the king to put the same in execution ; and he performeth the charge so cunningly , that no man but he and the king knew by whom escovedo was poysoned . he being dead , his son pedr● escovedo useth all means possible to come to the knowledge of them that murthered him ; and seeking , findeth some light occasion of slender presumption against antonio peres , which is nourished by peres his enemies . escovedo counselled by peres adversaries , and his fathers best friends , presenteth an humble supplication to the king , wherein he accuseth antonio peres of his fathers death , and beseecheth his majesty to vouchsafe him the benefit of law and justice against the murtherer . his petition is received and read by the king , that he shall have justice with all favour and expedition : peres is committed as a prisoner unto his house , and order is given for his examination : the king wavereth betwixt hope and fear , as men usually do whose consciences are charged and burthened with guilt ; somtimes he hopeth well , because no man to his knowledge knowing the matter but he and peres , he thinketh that the accuser shall never be able to make sufficient proof of the matter : and somtimes he doubteth that peres may in hope of pardon from him ( by whom he was set on work ) confess the murther , and the cause thereof . these perplexities thus troubling the king , peres is likewise perplexed with the same passions ; somtimes he liveth in hope , because the king comforteth him , and his accuser proceedeth faintly in his accusation ; within a while after he beginneth to fear , because he is committed to harder durance , commanded to confess the fact , and conceal the cause ; willed to compound with his accuser , and so eagerly prosecuted , that he flyeth to aragon ; the people there ( being grieved with the manner of proceeding against him , and with the manifest breach of their ancient priviledge ) rise up in arms , make ghilmesa their head , and by main force deliver him out of prison ; he being at liberty , flyeth into france , and thence cometh into england . thus you have briefly heard the fact , now it remaineth to clear such questions as may arise from this fact . the questions are these , . first , whether the king commanding escovedo to be murthered in this manner , may not worthily be accompted and called a murtherer ? . next , whether antonio peres obeying this commandment , hath not committed as great an offence as the king ? . then , whether the king being found a murtherer , deserveth not to be deposed or excommunicated for this murther , better then the king of france did deserve to be deprived of his life and crown , for murthering the duke of guise ? . lastly , whether this excommunication and deposition may be warranted by the example of other princes , who having committed the like offences , have endured and undergone the like punishment ? to clear the first question , it shall be needful to know whether the king had just occasion offered him by escovedo , to cause him to be murthered ? for though princes have life and death over their subjects , yet he is to be accompted a tyrant that causeth any of his subjects to be done to death , without having deserved to lose his life ; and this authority given them by law , and common consent of their subjects , tendeth to no other purpose , nor respecteth any other end , then that sin may be punished , and malefactors not permitted to live , both to the scandal and detriment of well doers . if therefore escovedo committed no offence worthy of death , the king had no power , no warrant , no authority to take away his life ; his offence therefore must be known , the nature , quality , and circumstances thereof well examined , and duly considered , and according as his crime shall fall out , and prove to be great or small , pardonable or capital , so shall the kings actions seem punishable or excusable . all that antonio peres his book chargeth him withal , is , that he had secret intelligence with the pope , the king of france , and the duke of guise , wherein he was set on by his master don iohn de austria , who was the king's lieutenant general , and by vertue of this office , represented the kings own person , and was armed with his authority , if not in all things , yet in as much as concerned the execution of his charge and commission . the question then must be , whether the secretary unto such a lieutenant performing that which is commanded by his master , may be taken and condemned for a traytor ? treason hath many branches , and is of divers kinds , and it would be tedious and troublesome to make a recital of them all : and it shall suffice to declare , whether any of the actions specified in this accusation , be within the compass of treason : he wrote letters ; to whom ? to the pope : why ? he was no enemy , but a friend to the king of spain : what was the tenor and contents of this letter ? nothing else , but that it might please his holiness to recommend one brother unto another : why ? that was an office of kindness , and not of treason : and for what purpose desireth he to have him recommended ? forsooth for the employment in the service and enterprise that was to be made against england ; why , that service liked the king , and proceeded first from him , it tended to his benefit , it was to be undertaken in revenge of his supposed wrongs , against his enemy ; and all this is no treason : and for whom wrote he ? for don iohn de austria , his kings brother , the pope's darling , and turks scourge , the princes of italies favourite , the queen of englands terror , and the whole worlds wonder . but he wrote without the king's privity ; how shall he know that ? had he not good cause to think , that all that he did was done with the king's counsel and consent ? had he not eyes to see , and ears to hear , and discretion to consider , that whatsoever was done against england , should be both grateful and acceptable unto the king ? i , but he might think that the king would not be content to have his brother made a king ; why ? he was his lieutenant already , and so next to a king ; he had done him great service , and was to do him more , and so deserved no small recompence ; he had the title of a duke , but no living fit for a duke ; the vertues and valour of a king , but no possibility to be a king but by his brothers favour and furtherance ; briefly , he desired that honour , and escovedo perhaps thought the king meant to prefer him to that honour ; the rather , because the king might be led to advance him to a kingdom in his life time , by his fathers example , who prefers his brother ferdinando to the empire , before he died himself ; why then , be it that he was either deceived in his cogitation , or beguiled with the love of his master , or went further then he had warrant to go , why , lawful ignorance extenuateth the gravity of ; and as to annoy a princes enemy , so to pleasure his friend was never punishable , or at any time accounted treason . but when the enterprise against england failed , he solicited the pope for the kingdom of tunis ; but how ? not to have it without the kings good leave and liking : and when made he that motion ? even then , when the princes of italy , and the wisest counsellors of europe stood in fear of the common enemy , doubted that tunis might be recovered by the turk , and therefore thought it meet to have so valorous and victorious a prince there , as was don iohn de austria ; who having the kingdom in his own right , would be the more willing and ready to defend it : and was this desire an offence ? or , could this motion be counted treason ? he might have remembred that don iohn de soto was removed from serving don iohn de austria , because he furthered him in the like enterprizes : but he saw him preferred to a place of greater honour and commodity ; which gave him just occasion to think , that the king rather liked then disallowed his actions . thus you see there is no desert of death in practising with the pope . now it remaineth to consider , how this dealing in france with the king , or the duke of guise , may be justly esteemed a crime capital . it appeareth that the french king was then in league with the spaniard , whose ambassador was then residing in his court ; and ambassadors are not permitted to remain , but where there is a league of amity betwixt princes . the guisards affection hath been declared to have been always greater towards spain then towards france : and the enterprize of england might seem unto don iohn de austria very difficult , yea impossible , without some favour , without some help from france ; if then to favour this enterprize , he had some secret intelligence with france , is he therefore blame-worthy ? or hath it ever been counted a fault in a servant or lieutenant to seek all lawful and honourable ways to bring to pass his masters desire and purpose ? do princes prescribe unto their lieutenants or ministers all that they can do to compass and effect their designs ? do they not rather give them a few short instructions , and leave it to their discretion and wisdom to foresee and use other means to further their intentions ? is not this the reason why they make choice of wise and discreet men for such employments ? is not this the cause that when they send young noblemen either to wars , or ambassadors , or to forraign governments , they are ever accompanyed with grave and wise counsellors ? briefly , is it not this that moveth them to command that their young lieutenants , ambassadors , or governours , shall do nothing without their counsellors ? i know that it is very dangerous to be employed in princes affairs ; danger in conceiving a message , and danger in delivering the same , and danger in reporting an answer thereunto : and yet be it that a messenger conceiveth not a business rightly ; that he delivereth not his will and pleasure as he should do ; and that he faileth in report of his answer to whom he is sent ; yet he committeth not a crime worthy of death , unless his princes state be greatly endangered by his fault and folly . let all the ancient and new histories be perused that handle matters of state ; all the large volumns of civilians be read that ever writ of points of treason ; and all the negotiations that have passed betwixt prince and prince be well and duly considered ; and it will appear , that never any princes servant or minister hath lost life for practising with his masters friends and allies , unless it were proved , that through his fault , of friends they were made enemies : for the laws take not any man to be a traytor , by whom his princes state is not weakned or endangered ; or his countries adversaries strengthned or assisted , in deed , or in counsel , by advice , or by action . then since it was not proved that escovedo his practises with the king of france , or with the house of guise , tended to the disadvantage of his prince , to the loss of his realms , the diminution of his friends , but rather to the advantage of the kings brother , the benefit of the low countries , and the continuance of the league and amity betwixt france and spain . for don iohn de austria his league with the duke of guise , was concluded for the benefit and defence of both kingdoms ; i see no reason why escovedo should lose his life for contracting with france openly or secretly , with the kings pleasure , or without his commission ; especially if it were not shewed that he had some express commandment not to deal in any matter of what nature soever with france without his privity . for although it be a fault in a servant to be over-busie in his masters affairs , into which divers servants fall , many times either because they are desirous to be always doing somthing ; or for that they think they cannot be too careful and vigilant in any thing that concerns their masters ; yet it is an offence pardonable : and the fault that proceedeth from temerity and rashness , deserveth rather commiseration then cruelty ; pardon then punishment : especially unless it be such a fault that hath no certain kind of chastisement appointed out by the law. but escovedo was once well affected unto the kings service , and afterwards changed that affection . but how will this be proved ? bartell in his book de guelphis & gibellinis , setteth down four causes , or changes , or signs of a changed affection , and of a mans mind estranged and departed from that faction which he once liked and followed . the first , if he have any sudden occasion of quarrel and contention with a man that is mightier then himself amongst his own faction . the second , if any inheritance or great commodity be fallen unto him , which he cannot enjoy unless he leave his old friends , and lean unto their enemies . the third , if he be lately joyned in affinity with the contrary faction . and the fourth and last , if moved with any of these causes , he departeth from one side unto another . of these four signs , which was found in escovedo ? had he any quarrel with any one about his king that was greater then himself ? it appeareth not ; and don iohn de austria testifieth unto the king , that he was generally well liked and loved of all men . had he any league of kinred or affinity in rome or france ? it was never urged against him , and he never sought any occasion of any such alliance . left he his masters service to serve the pope or the french king ? there was nothing further from his heart . had he any pension of the pope , any fee of the french king , any yearly reward of the house of guise ? the intelligence that was given against him mentioneth no such matter ; and although he had some benefit by all these , yet it maketh him no traytor . for servants and kings counsellors may and do usually receive rewards of their princes enemies , much more of their friends , which are given to the end they should do some good offices about their king ; and what counsellor can be greatly blamed , if he take a reward of an enemy to effect that which he knoweth his master would have effected ? or who can justly think evil of that counsellor , who when an enemy seeketh a peace that will be both honourable and profitable to his prince , receiveth some notable reward to be a mediator of such a peace ? is it not good to ease an indiscreet enemy of his money ? and have you not heard of philip de commines , that divers great officers of england had yearly fees of the french king , and yet were held and taken ( and that not wrongfully ) for good and faithful counsellors unto their own king and country ? it is noted for indiscretion , and a great over-sight in the seignory of venice , that when they send their generals into the field against their enemies , they give them express charge and commandment , not to fight a battel without leave of the senate ; because while they are sending for that leave , they many times lose very good opportunities to overthrow their adversaries : for that oft times it falleth out , that the time , the place , and other circumstances , give him opportunity to do better service then he should be able to do , if he were precisely fastned unto his instructions . and undoubtedly the late duke of parma might have benefitted the spaniard much more then he did in the low countries , had he not been constrained to let slip many good occasions whilst he attended for advice and resolution out of spain . and it is certain that don iohn de austria after his victory at lepant● , might have done great service unto all christendom , had he not refused , when he was requested by the venetians to follow the victory , because he had no warrant out of spain to go further then he did . and the duke of medina might ( as common fame reporteth ) in the late spanish enterprize against england , have annoyed our realm much more then he did , had he not stood so nicely to his commission . if therefore flanders , which in those days was very tumultuous , and subject to divers accidents ; if france , which favoured not england at that time , so much as it doth at this present ; if the pope who wanted not a number of fugitives to incense him against england ; if the house of guise which had their secret friends , and their privie practises in england ; if england it self , which was the mark whereat the pope , the spaniard , and don iohn de austria did shoot ; briefly , if all these together might minister many sudden occasions , speedy resolutions , and better furtherance from france , from rome , then from escovedo's practises were tolerable , and his secret dealings gave the spanish king no just occasion to put him to death . it remaineth to see , whether the cause of his death being unjust , the king had any reasonable excuse to extenuate the murther ; he that cannot escape death but by killing another , shall not be punished by death if he kill another ; because it is lawful to repel force by force . the husband or father that killeth an adulterer in committing the fact with his wife or daughter , is not punished with death by law , because the greatness of his sorrow excuseth the grievousness of his offence ; and a man that being provoked by another by word or deed , killeth the provoker , is not subject to extream rigour of justice ; because whatsoever is done in heat of choler , is rather excusable in mercy , then punishable with extremity . the king of spain's life stood in no danger as long as escovedo lived , he had offered no violence to his wife or daughter , and if he gave him any occasion to be angry or displeased with him , there was time enough betwixt the occasion given , and the hour of his death , to allay the heat , and to asswage his wrath . there is not therefore any one just cause to excuse this murther , but many to aggravate the same . for first , a king commanded it to be committed ; and kings ought to preserve , not murther their subjects . next , an innocent man was murthered ; and it is better to save many offenders , then to condemn one innocent . then the murtherer was as it were a father to the murthered ; kings are called fathers of their subjects . again , escovedo was no stranger , but the kings servant ; and it is much more grievous to kill an houshold servan● , then a stranger . again , escovedo was no base person , but of good worth , and of divers good qualities ; and he offendeth more that killeth an adulterer of good sort , then he that murthereth one of vile and base condition . again , escovedo had deserved well of the king , and had done him many good services ; and ingratitude is a detestable , vice , a fault punishable by law. again escovedo was done to death against law ; and to murther a man without law , is a double breach of law : a breach in the murther , and a breach in not observance of law. again escovedo was poysoned ; and the murther that is done with poyson ( because it is trayterously done ) is much more grievous then that which is performed . therefore lastly , when poyson took no effect , he was killed with a sword ; and the murther that is iterated , is more hainous , it argueth perseverance in wickedness , it sheweth that the offender is obdurate in malice , it betrayeth his cruelty , and declareth that nothing but death will satisfie him ; so it is sin in a prince to think on such a murther , wickedness to command it to be done , cruelty to thirst after innocent blood , ingratitude to render evil for good , treason to take away a mans life by poyson , and of all treasons the greatest , when poyson faileth , to use the sword , and when god hath miraculously preserved an innocent man , to attempt his death again , and never to desist until he was massacred . for princes are armed with authority , but they are to use the sword only against the wicked ; they may be cruel , but with a kind of mercy and compassion ; they may censure all mens actions , but with remembrance of mans imbecility , with grief for their fall , with sorrow for their temptation , with hope of their amendment , and with a desire of their conversion . they must think that ignorance may mislead them , satan seduce them , sin get the upper hand of them , gods good grace abandon them , and that being destitute of his favour , they are no more able to make any resistance against the divel 's temptations ; and when they have thought upon all this , they must look upon themselves , and in themselves consider , that they be angry , but without fin ; they may be moved , but not so much as to forget to do justice ; punish offenders without hatred to their persons , and not before that reason hath mastered their own affections , mercy hath mitigated their rigour , and wisdom hath nullified all the extremity of their inordinate passions . this murder being then in thought , in action , in continuance , and in iteration impious and detestable , it resteth therefore to shew whether antonio peres yeilding his consent , and putting his helping hand thereunto , be not guilty of escovedo his death as well as the king. for the affirmative it may be said , that in cases of felony , murther , and treason , the principals and accessaries are held to offend in one and the same measure ; because they are most commonly subject to one and the same manner of punishment : that servants to private men , and counsellors to princes , must obey god rather then their masters , the almighty in heaven , rather then the mighty on earth : that peres knew in conscience that escovedo had not deserved death : that no man should do any thing against his conscience ; and that counsellors attend upon princes to be disswaders of their follies , and not executioners of their furies . it had therefore been the part of antonio peres , when he saw his king resolute to have escovedo murthered , not to have reprehended his wicked intention presently , but to have attended some convenient time when the kings fury and anger had been past , when he would have hearkned unto reason , and given an attentive ear unto good counsel , and then not to have spared his tongue or his pen , his counsel or his cunning , his wits , or his credit with his master , until he had changed his mind . for wise and discreet officers unto princes , will not presently obey their hasty , furious , and unadvised commandments , but give them time to allay , and pacifie , and to consider with themselves what they have commanded , and what mischiefs and inconveniencies may follow of their commandments : and the prince that hath such , may think himself happy ; and when of a servant to his passions he returneth happily to himself , that is to be a right prince , then will he thank them heartily for their good counsel . it is written of a duke of britany , that when he had taken clission an high constable of france , who had made the french his mortal enemy and caused him to work his countries great harm and annoyance , he delivered him into the hands of iohn bavilion his trusty and faithful servant , and commanded him to be caused to be drowned secretly : bavilion considering what danger might follow of his rash and hasty commandment , preserved the constable ; and within a few days after , when he saw the duke his master very pensive and sorrowful , he presumed to demand the cause of his grief : the duke not being able to conceal any thing from him , although he thought not to have found such comfort as he did by him , acquainteth bavilion with the ●●use of his heavines , which was , that he had caused the constable so unadvisedly to be made away ; bavilion seeing the time fit to declare what he had done , let the duke understand that clisson lived ; and by way of advice told him , that by restoring his prisoner in safety without a ransome unto the french king , he should bind the constable to do him all manner of good offices about the king of france , purchase the kings assured friendship , and procure his own countries safety and quiet : for which good counsel the duke thanked him as much as for saving the constable , and found that by following the same , he and his subjects lived afterwards in great peace and tranquility . had antonio peres imitated this bavilion , the spanish kings honour had not been blemished as now it is , escovedo's children had not troubled him as they did , peres himself and his posterity had not endured the calamities which he and they suffer , and aragon had not tasted the miseries and inconveniences which fell upon aragon . in handling of the negative , i may not altogether excuse antonio peres ; for i know , and so must he , that his reputation should have suffered less indignity , his conscience less troubled , and he should undoubtedly have less to answer for hereafter , if he had imitated bavilion ; but because it is hard in these days to find any prince like unto the duke of britany , few counsellors or ministers dare adventure to follow the footsteps of bavilion . for they remember that hydaspes or harpagus , as before , being commanded by astyages to kill cyrus , saved the harmless innocent , but his son smarted for his fathers offence , and the father could not chuse but smart and sorrow in his sons death . they remember , that cambyses his servant spared croesus , when they were commanded to kill him , but he lived , and his wife was the cause of their death ; and this remembrance maketh them fear the princes displeasure , and this displeasure putteth them in fear of their lives , and this fear causeth them willing to obey and execute their hasty and furious commandments , the rather , because they see that although princes somtimes chance to return to favour those persons whom they willed to be destroyed , yet they always hate those ministers that would not destroy them at their commandment . and peres knew , or might learn that a princes judges may command an ordinary or an inferiour judge to execute his sentence , and he upon whom he layeth this command , is bound to execute the same , although he knoweth that his sentence be unjust ; and if the ordinary or inferiour judge shall refuse to obey his commandment , the delegate may inforce him thereunto by excommunication and ecclesiastical censure . and this is so true , that the popes legate , who is an ordinary , and one of the highest dignities that may be , cannot impeach or hinder a sentence given by the popes delegate ; and the delegate may , if it please him , both command and compel the popes legate to execute his sentence , because that in the cause that is so committed unto him , he is greater then the popes legate . and if a popes legate may be constrained to obey a judge delegate , how much more may an inferiour judge , or a common or a mean ordinary be enforced to yeild him dutiful obedience . the reason why this obedience is required , because he unto whom the execution of sentence is only committed , hath no authority to examine the equity or injustice thereof ; he must think that all is just that such a judge doth , he must look upon the commission and commandment given unto him , without making any further enquiry into the matter , and he must presume that whatsoever might be said against that sentence , hath been already said , and duly considered . now if this obedience must be shewed unto a judge delegate , and for no other reason but for that he representeth the princes person , how much more ought a kings commandment not to be disobeyed , although he should will and command any man to hang one of his subjects , without acquainting him with the cause , or examining the same cause before his commandment ; for the pleasure of a prince is held for a sufficient cause , and he hath no superiour who may presume to examine his will or his actions . and this is so true , that no manner of proof may be admitted against this general and infallible conclusion . again , a judges authority maketh that just which was otherwise unjust ; for although whatsoever is done by a false guardian be not lawful , especially if it be done to his prejudice that is under years ; yet if the civil magistrate shall ratifie such a guardians action , it shall be of full force . shall not a king from whom such authority is derived have the like power , the like prerogative ? again every superiours authority and commandment must be obeyed , and he that obeyeth not must dye the death , and may be lawfully called and chastised as a rebel . now to apply all that hath been said unto ant. peres his case ; the resolution of the second question may be briefly this ; if he knew , either because the king had acquainted him therewithal , or that in conscience he was assured that the king would not command any unjust thing , that escovedo had deserved death , he might boldly see him executed . or , if it were doubtful unto him whether escovedo had given the king just occasion to command his death , he needed not fear to perform his commandment . but if his secret conscience could tell him that the king had not just cause of death against escovedo , then undoubtedly it had been peres his part not to have obeyed . for as the judge who is bound to judge secundum allegata & probata , if any thing be falsly proved before him , and he not know that it is so , shall do better to give over his office , then to pronounce sentence against his own conscience . so antonio peres , although it had been dangerous for him to refuse to obey , and execute his princes command , yet if he knew that the same was repugnant to the word of god , which permitteth no man to be slain without just desert , he should have done better to obey god then his king. for although a king be called god's minister , and his judgements seem to proceed from god's own mouth , yet when he doth wrong , and breaks god's commandments , he is not then god's minister , but the divel 's and then he is no judge , no king , because he leaveth god , and fulfilleth not that charge which the almighty hath laid upon him ; and he that obeyeth not his king in such commandments , obeyeth god ; yea the subject against whom the king taketh such unlawful course , may defend himself against his violence and oppression . betwixt god therefore and antonio peres his conscience be it , whether he proceeded against escovedo in malice or in justice ; and if his conscience shall accuse him , undoubtedly he shall one day finde , that the fear of the princes displeasure will be no sufficient warrant , or lawful excuse , and that it had been better for him to have said unto his king , god commandeth me one thing , and you another ; he biddeth me not to kill , and you command me to murther ; he threatneth me if i obey not him , and you menace me if i disobey you ; but you threaten me with imprisonment , he with hell ; you with short pain , and he with everlasting torment ; you with death , and he with damnation : and therefore good king give me leave to lean to him , and leave you . now followeth the third question , a matter the proof whereof must rest upon the spanish king's conscience , and antonio peres his voluntary confession , which is a slender kind of proof , and especially against a king , for exceptions may be made and taken against it : as that antonio peres bewrayeth his own filthiness , and therefore is not to be heard ; that he is but one witness ; that he is as socius criminis , and therefore his accusation of little force ; and many other like , which for brevity i omit , and will dispute tanquam ex concessis , and have two principal reasons to induce me thereunto . the first , because i presume that no man will be so impudent as to accuse a king , and his own soveraign to his face , and to the view of all the world , of a horrible murther , unless his accusation were true , and tended rather to purge himself , then to defame and discredit his prince . the second cause , i find that the spanish kings friends and favourers have not made any conscience or difficulty to calumniate our princess , her life and actions , upon far more slender presumptions then we have of this murther . the author of that seditious book which was written against the late king of france , delivereth it for his resolute opinion , that the said king deserved to lose his crown , because he not only consented , but also commanded the duke of guise , and the cardinal his brother to be murthered . he aggravateth his murther by three principal reasons and instances . the first , because they were innocent . the second , because they were allied unto the king , and the third , because they were massacred by common murtherers . these reasons have already been sufficiently reproved . their innocency hath been shewed to be horrible treasons , their alliance unto their king not worthy of pardon or commiseration , and their death to be warrantable by law and equity . it resteth to make a brief comparison betwixt them and escovedo ; and the comparison may be this : escovedo practised with friends , they with foes . he for the king's brother , they against the king , his brother , and all his blood . he to the benefit of his prince and country , they to the hurt and ruine of the king and his realm . he with the consent and command of the king's lieutenant , they against the will and pleasure of all the king 's loving and faithful officers . he to reduce the king's subjects to their obedience , they to alienate their princes subjects from their allegiance . he to submit strangers unto his princes dominions , and they to subject their prince and country unto strangers . he to ●oyn other countries with the spanish kings , they to dismember and distract many provinces from the french crown . he was never admonished to desist , they were oft-times required to depart from their unlawful league and confederacy . he was cut off before he came to any open action , they lived after they had committed many notable and notorious treasons . he was accused but of presumption , they were convicted by divers and evident proofs . he perished because it was thought he would or might have done evil , they were not executed before it appeared that they had done too much evil . he living could not endanger his kings life , and they ( if they had not been slain when they were ) would have shortned their king's days , and utterly have subverted his realm and their country . briefly , his death did the spanish king no good , their punishment had freed the french king and his country of many troubles and dangers , had not a factious and wicked fryer ended his life before he could see an end of those troubles . if ergo the king of france deserved to be excommunicated and deposed for murthering them , much more deserveth the king of spain the like punishment for massacring him , although they far excelled him in honour and dignity : and if great crimes are to be punished with great penalties , small offences with small correction , and such as the fault is , such is the chastisement , i shall not need to prove my opinion with more arguments . and if the common and ecclesiastical laws have no greater punishment then degradation and excommunication , and both of them are equal unto deposition , unto death in the civil law ; and if for what faults they may be afflicted by an ecclesiastical judge , deposition and death may be imposed for the same crimes by a civil magistrate : murther being punished with degradation and excommunication in an ecclesiastical court , murther must needs be capital before a temporal judge . but what need i stand any longer upon the proof of my opinion ? the author of the before-named seditious book , easeth me of that pain . ergo , since the law saith , such judgement as a man giveth against another , such must he expect and look for himself ; and he that approveth a witnesses honesty and integrity , when he is produced to testifie in a matter for him , cannot refuse to take exceptions against his person , if he chance to be brought forth afterwards for a witness in another cause against him . the leaguers were the spanish king's friends , who by the mouth of this author have condemned the french king for a murtherer , and have thought him worthy to be deprived for those murthers , must needs allow the same reasons , the same law , the same judgement against the spaniard . thus the third question is cleared . now followeth the fourth , in the handling whereof i shall likewise be eased by the same author ; for the same examples which fortifie his opinion , may serve to confirm my assertion . he mentioneth many princes who were deposed , or excommunicated , or censured by the pope for murther . the princes deposed were ptolomeus phisco king of egypt , tarquinus superbus king of rome , philip king of macedonia , herdanus king of castile , and edward and richard both the second , kings of england . the kings excommunicated by the pope , were peter king of castile , whom pope urban excommunicated , because he killed blanch the daughter of the duke of barbon , and divers peers of his realm . maganus nicholas king of denmark , who was likewise excommunicated for the murther committed by his sons procurement on the person of canutus his nephew . and lastly king iohn of england , who incurred the like punishment for causing his nephew arthur to be murthered , without any desert , without any due observance of law or equity . the same author aggravateth again the french king's murther , because the cardinal was an ecclesiastical man , and a man of great calling and dignity ; and proveth again his opinion by the example of henry the eighth king of england , whom the pope excommunicated , and absolved his subjects from the oath and duty of obedience which they owed unto him , because he cause fisher bishop of rochester to be done to death : and by the example of bolislaus king of poland , whom gregory the seventh not only excommunicated , but also deprived him of his crown and dignity , because he had killed holy stomlaus . but it may be said that the french king killed two , and the spaniard but one ; that escovedo was a man of no such quality as the duke and the cardinal ; that their death alone was not the only crime that was proved against the french king , but many other matters as hainous as their murther ; briefly , that in kings , one fault , be it never so grievous , may be pardonable , a few somwhat tolerable , but many must needs be punishable in the highest degree , and with the greatest extremity . to this i may answer , that i have already sufficiently cleared the french king of all that was ( more wrongfully then truly ) laid to his charge ; and that the spanish king may be charged with many crimes , as many as the late king of france ; but in particular . escovedo his death was an horrible murther , but the proceeding of antonio peres and his friends , made it much more horrible ; for wherein did peres offend the king ? was it an offence against his majesty that he fulfilled his commandment , in causing him to be murthered whose death he desired ? was it a treason not to confess this murther , which could not be revealed without the king's prejudice ? was it a fault to confess the murther , as he was commanded , and to conceal the cause , as he was willed ? was it not a crime punishable to compound with the accuser , and to buy his quiet , as peres did with twenty thousand duckets ? briefly , was it a sin unpardonable to blemish his own reputation , and to impoverish himself , and all to please and content the king ? if all these be no faults , then had the king no just cause to be displeased with peres as he was , somtimes friendly , other times hardly pleased , to day favouring him , to morrow persecuting him ; one while promising him great rewards , another while taking from him his own goods , and his own substance ; and if all these be faults , whose faults be these ? are they not the king 's as well as peres his faults ? nay , came they not from the king , and not from peres , who did nothing but what the king commanded him what he thought fit and convenient to be done , which he not only required him , but also promised him great rewards to do ? but grant that peres offended the king highly , what offence had peres his wife and children committed , that they should be imprisoned , and his son lose his ecclesiastical living ? offended they because they became suitors for his enlargement , for his speedy and just tryal ? had he been a manifest traytor , it was lawful for his wife to sue for his pardon . had she been guilty , and consenting to his treason , she could have endured no more then he did , unless he had been first condemned ; and the law favoureth women , even in cases of treason ; because it presumeth that by reason of the infirmity of their sex , they dare not attempt so much as men : and had his son joyned with his mother for his fathers liberty , that was no sufficient cause to take away his living . for the law which enjoyneth a childe to prosecute and revenge his fathers death , if he chance to be killed , upon pain of loss of his childes part and portion , cannot but permit him , yea either expresly or secretly charge him to do his best and uttermost endeavour to preserve and keep his father from a wrongful and undeserved death . and the cannons which permit not the pope , who is a competent and the highest judge in any ecclesiastical cause , to take away a benefice from any man at his pleasure , suffer not a lay prince , who is no competent judge in ecclesiastical causes , according to those cannons , to make his pleasure a just and sufficient reason to deprive any man of a spiritual living . it is ergo manifest , that there was and is great wrong done unto antonio peres , to his wife and children ; and this wrong ceaseth not in them , but reacheth unto others ; and not unto mean men only , nor in the least kinde of injury : for iohn don de la nuca , a man of no mean authority , a magistrate , the chief justice of all aragon , must not be lightly punished ( which had been somwhat tolerable but unjustly beheaded , which was extream tyrannie ; and for what cause ? if i may not tell you , the king 's own letter shall tell you . this letter written by the king unto don iohn alonso , contained these short but sharp words . assoon as you receive this letter , you shall apprehend don john de la nuca , chief iustice of aragon , and let me assoon be certified of his death , as of his imprisonment ; you shall cause his head straightway to be cut off , and let the cryer say thus : this is the iustice which the king our lord commandeth to be done unto this knight , because he is a gatherer together of the kingdom , and for that he raised a banner against his king , who commandeth his head to be cut off , his goods to be confiscated , and his house and castle to be pluckt down to the ground : whosoever shall presume so to do , let him be assured so to die . you see the cause , he is a traytor : how is that proved ? the king said so . he gathered together the commons : how doth that appear ? by the king's letter . he raised a banner against the king : who is his accuser ? the king ; who the judge ? the king ; what tryal had he ? assoon as he was taken he was executed ; a judgement goeth before an arraignment ; and execution before a judgement ; who was the executioner ? don alonso de vargas ; with what solemnity is the execution done ? whoso is a traytor shall die ; so whoso rai●eth the country shall die ; so whoso raiseth a standard in the field against the king shall die so ; all is treason , and all is death , all upon a sudden , and all without due and lawful proof . for such a justice as don iohn de la nuca was , could have no other judge , no man else to condemn him , but a certain court called contes lateras , the king , and the states of the kingdom ; such a crime as was laid to his charge , cannot be heard and determined in aragon by the king , such a sentence as passed against him , hath no more power or force against a mans person , his goods , or his honour , then a sentence given by the complainant against the defendant ; such a king as the king of spain should be in aragon , is no longer a king if he break the laws of the union , and of those laws there are two especial branches , the one , that whensoever the king breaketh those laws , the subjects may presently chuse another king : the other , that all the states , and rich men of the country may assemble together , and forbid any rents to be paid unto the king , until the vassal whom the king doth wrong be restored unto his right ; and the law which he doth presume to violate , be likewise re-established in full force and strength . moreover , because there is no other law and obligation wherewith to binde a king , then with an oath , an oath is taken of the king at his coronation to keep those laws , and the oath is given him with these words : we who are able to do as much as you , do make you our lord and king , with this condition , that you shall keep our laws and liberties , and if you will not keep them , you are not our king. here you see laws broken , a king forsworn , and subjects authorized to depose such a king , or rather , a king de facto deposed , and not only deprivable if he shall break those laws . and in antonio peres his book , you shall see how often and how violently those laws were broken . now it followeth to shew you briefly , whether voluntary perjury , and wilful breaking of laws , be punishable with deprivation in a prince , and whether subjects may lawfully resist such a prince . these questions , if you look upon the rebellion of the flemmings , and the deposition of the scottish queen , are in some measure lightly resolved , but not so fully discussed but that they need a more ample and large declaration . perjury is a most grievous offence , but much more grievous when it is voluntarily committed ; and then a man committeth perjury willingly , when he doth any thing willingly against an oath taken , not by force , but by free will ; not unadvisedly , but with great consideration ; not to his hurt , but to his advantage ; not to perform a thing impossible or dishonest , but to binde and tye himself to a condition that is both possible and honest . for when a man ( not being forced thereunto by just fear or irresistable necessity ) breaketh such an oath , there can be no colour or pretence to excuse his perjury ; it argueth , it convinceth him of fraud and deceit , and giveth an occasion to think that he regardeth not an oath . the seditious author thought the late french king worthy to be deprived for his offence , and yet he hath no such proof of his perjury as may be had against the spanish king. the civil laws hold perjured men for infamous persons , and the cannons receive no infamous person fit to execute an office of honour and dignity . a perjured man is alwaies repelled from bearing witness in any cause whatsoever , because that being convicted to have forsworn himself in one cause , it is not only a presumption , but a sufficient proof that he will depose falsly in another . and this is so true , that although he hath amended his life , yet he cannot be admitted for a witness , be it either in a civil or criminal cause . again a priest that hath forsworn himself for a benefice , is not only deprived of the benefice for which he committed perjury , but also of all other benefices that he had before ; and the bishop that hath deprived him , cannot bestow another benefice upon him ; for the collation that the bishop maketh unto such a man of such a benefice , is void by law. and although a man may say that such a collation made by the pope is good and valuable in law , yet it may be answered , that the pope making the like collation , seems to dispense with the inability of the person , and so the collation is not of force of it self , but by reason of the popes dispensation , who hath full power to dispense with men in such cases . since ergo perjury is a sin so detestable and odious , that it not only excludeth men from preferment and honour , but also removeth them from their offices and dignities which are advanced ; it must needs be granted that the spanish king who hath violated his oath made unto his subjects at the time of his coronation , and broken the laws which he then swore to observe & keep inviolable , may with more reason and justice be deprived of his crown and dignity then the french king , who neither was nor could be justly convicted of the like perjury . but many things may be said for the spaniards purgation , and especially these . first , that subjects cannot receive an oath of their prince , without the authority of some judge , and that a promise made before no competent , bindeth not any man. next , that princes which are above law , are not bound to the observation of their contracts , which have their full force and strength from law ; that princes may change and alter their own laws at their pleasure . then , that although they should be strictly bound to stand to their contracts , yet if they were induced to make a contract touching any thing wherein they were well informed , or if the contract do contain things too much derogating or diminishing their jurisdiction or authority royal , or if they have made a promise that may be very prejudicial unto them , then in these three cases they may lawfully break and violate their contract . and lastly , that an oath containing a promise not being grounded upon some other good cause , giveth no good action , no good bond and obligation ; and notwithstanding that the bond were good , and the oath of force , yet princes who may dispense with others , may give a sufficient dispensation to themselves , and so revoke their contracts ; that if their own dispensations shall not be available , the pope may absolve them of their oath , and from the due observance thereof ; or that if the pope will not absolve them , they need not care or seek for his absolution , because considering their might , their power , and their authority , there is no law , no judge that can compel them to keep their oath , or to observe their contract . to all these observations i answer briefly ; because i mean but to give light unto others , or to my self , to answer them more fully hereafter . the law that requireth the authority of a judge for the validity of a promise , speaketh of a transaction , and for victuals and sustenance , without the magistrates consent and authority , and holdeth the transaction made for victuals for unlawful , because the composition was too little , and the law in these cases is favourable , and the magistrate charged to interpose his authority , when favourable persons are overmuch prejudiced , especially in favourable cases ; and although princes be numb●ed among favourable persons , yet this law stretcheth not unto princes who do usually at their coronation swear to observe the ancient laws and liberties of their kingdoms . and this oath is held lawful , and lawfully taken , as well because general custom hath the ful force and strength of a law , for that the states and commons of the country being then present , do stand , and are taken by general custome , for sufficient judges to give and receive that oath . and although it may be said that neither all the states , nor all the commons , are or can be present at the taking of such an oath , yet the oath shall avail them that are absent , as much as though they were present . but princes being above law , are not so bound to the laws , but they change and alter them at their pleasure . true , unless they be grounded upon the laws of god , and the laws of nature . the first , they may interpret , the second they cannot alter or abrogate ; the first binde them as well as their subjects , and so doth the latter . the breach of the first maketh them odious unto god ; and the breach of the latter maketh them hateful unto men . in breaking the first they offend their creator in heaven ; in violating the latter , they remember not their maker on earth ; for the people and peers of the realm are their makers next unto god. contracts ergo of subjects having their ground , their foundation , and their strength , not from princes laws , but from the laws of nature , binde king and emperour , prince and prelate , lords spiritual and temporal , be it that they are made between a prince and a private man , or the prince and a city , or the prince and any other . the reasons why they are of such force are these . first , it is not lawful to falsifie a mans faith . then , the laws of nature binde men , and perswade them to keep their contracts , and to hold their promise , even unto their enemies . next , the laws of honesty charge their princes to perform their contracts ; there is nothing becometh them better , nothing that commendeth them more , nothing that men require so much at their hands . lastly , princes contracts are as good as laws , and have the same force as laws , in the same strength and vertue against their successors which they have against themselves ; nay , they are of greater strength then princes laws ; for laws may be repealed , but contracts cannot be revoked : the reason of the diversity , laws may alter according unto the times and the occasions , unto which laws must be accomodated , by which laws are occasioned , from which laws received their beginning ; but contracts are irrevocable , they admit no change , no alteration ; and if they be once perfected , they can neither receive addition or substraction , diminution nor enlargement ; they may not be wrested , but taken according to the true and plain meaning of the contrahents . but why they may they not be changed ? why may not a prince alter them ? the reasons are these . before they are made , they are of free will , and when they are once perfected , they are of necessity ; that the emperour of the world cannot add or detract any thing from his contract without his consent to whom it is made , although he were the meanest man in the world , who may be benefited , but not deceived by a contract ; that is , not defrauded of that which is agreed upon in the contract , although it be lawful in bargaining , before the bargain be concluded , to deceive one another . secondly , if princes might revoke their contracts at their pleasure , there should be no good dealing with them , which would be ridiculous ; no trust to their words , which would be dishonest ; no benefit would be gotten by them , which would be illiberal and unbeseeming the majesty of a prince . thirdly , princes actions must be free from scandal , far from deceipt , and not subject unto malice . fourthly , princes are reasonable creatures , and must submit themselves unto reason , lest they be reputed as b. celestine was , not a man , but a beast , because he revoked in the evening the grants which he made in the morning . lastly , other men may attend to profit , but princes must look to honour , and have an especial regard thereof ; and what can be more dishonourable then to break their word , to falsifie their faith , to violate their contract , especially if their word , faith , and contract be fortified and strengthned with a solemn oath , with an oath that being added to a contract , hath these vertues , these qualities , these operations . it maketh their contracts lawful , and of full strength and force , which without an oath are not of weight before god and man. for a young man under yeers , who by reason of his minority cannot contract without authority , consent , and counsel of his guardian , shall be bound to stand to his contract , if he hath sworn to observe and keep the same , his oath strengthneth his contract , and depriveth him of the benefit of restitution to his former and pristine estate , it maketh the person infamous which breaketh such a contract , it debarreth him of any action against the other contrahent , it enforceth him to restore that he hath received , it disableth him to take the forfeiture that is made unto him , it freeth the observer of the contract from any penalty whereinto he is fallen , it benefiteth the absent as the present , it forfeiteth the contract whether it be interposed , either before or after the contract , or at the instant of the making of her , or at any other time , it urgeth and bindeth the contrahents to a strict and due observance , unless it may endanger their souls health , and keep and observe their contracts ; briefly , it hath many other operations , which shall be more fitly mentioned hereafter . but what availeth it to have said all this , if all may be refelled in a few words ; the king of spain was not well informed when he made this contract , when he took this oath , he prejudiced himself greatly in yeilding thereunto , and he weakned his authority too much in submitting himself to the observance of the laws : and all these being proved , or any one of these three inconveniences falling out to be true , he is not bound to the performance of this contract , or of this oath . but how are all or any of these three inconveniences proved ? how can it be that he should not be well informed when he yeilded to this contract ? could he be ignorant of that which all the world knew , which his predecessors did before him , which strangers unto his laws and country knew many years ago ? for guicciardine ( who wrote his book before he was crowned ) writeth in the sixth book of his history , that the aragonian kings have no absolute and kingly authority in all things , but are subject unto the subjects and constitutions of their country , which derogate much from the power and authority of a king. and bodin ( who wrote not many years ) being a frenchman , and having no other knowledge of the laws of aragon but such as he received from others , used in his book the same words of the kings authority , which are used by the king at his coronation . we that are able to do as much as you , make you our lord and king , upon condition that you shall keep our laws and liberties , and if you will not , you shall not be our king. laws bind the present assoon as they are published in their presence and hearing , and the absent shortly after that they come to their notice and knowledge ; those laws therefore being ( as by all likelyhood it seemeth ) made and established at the institution of the aragonian king , could not be hidden from his knowledge , nor prejudicial to his majesty and authority royal. for what blemish is it to a king to submit himself unto those laws which his predecessors were contented to acknowledge and observe . the emperour that made and authorized almost all the civil laws that are now extant , could set it down as a law , that it should be well and worthily done of a prince , be he never so great and mighty , to be pleased to subject himself to his own laws ; it delighteth a good prince , it liketh his subjects , it honoureth kings , and it greatly rejoyceth their vassals . the ancient kings of france ( who are now grown the most absolute kings of the world ) were wont to do nothing that was of any weight or consequence , without the consent of their best and wisest subjects . the kings of poland , denmark , and sweden , cannot make war against their enemies , which is one of the principal marks of soveraignty , without the consent and leave of the states of their country . crommus in the year . withstood the coronation of their king frederick , until that he had sworn solemnly that he would not condemn any nobleman to death , or confiscate his lands or goods , but suffer him to have his tryal by the senate . that all gentlemen should have power of life and death over their subjects , without appeal , or without giving the king any part or portion of the penalties or forfeitures that shall be raised and levied of gentlemens subjects . and lastly , that the king should not give any office whatsoever , without the counsel and consent of the senate . these are hard conditions , and presumptive arguments that the king of denmark may hardly be called a soveraign , and yet frederick yeilded to these conditions , and his successors have ever since observed them ; he , because he could not otherwise do , and they , because they thought it not convenient to deny that which he had granted ; knowing that if they had refused his conditions , they should not be received and admitted unto his succession ; and yet sithence the nobility encroached herein upon their king , i take it to be lawful for his successors to free themselves as soon as they shall be able , from that bondage , and scant princely servitude , if they be not sworn ( as the spaniard is at his coronation ) to see these conditions inviolably kept and observed ; for if they be sworn , i hold it not lawful for him to break his oath ; for men may not voluntarily commit perjury for any temporal commodity ; and it is far better to endure temporal inconveniences and discommodities , then to offend a mans conscience , and endanger his soul. all histories new and old are full of the like indignities offered unto princes by their subjects , as often as the rebellious people have had any good fortune against their soveraigns ; and all law and reason permitteth such princes to redeem their liberty by any means possible , so it be not done contrary to their oath , or done within a convenient time : for though it be true , that nullum tempus occurrit regi ; yet that is most commonly understood in matters of lands , but jurisdiction may be prescribed , and there is nothing more common and ordinary , then for inferiour officers to prescribe their superiours , when they be negligent and careless of their jurisdiction ; and when an inferiour hath fully prescribed , he hath as good right and interest in his prescribed jurisdiction , as any prince hath in the authority which his predecessors have had time out of mind , or from the institution of their kingdoms . be it therefore for that the nobility of aragon have had the before-named priviledge from the first beginning of that royal monarchy , or that they have used the same so long a time as serveth to induce a prescription , or that a general custome hath put them in full and lawful possession thereof , it is not now lawful for the kings of spain , unto whom the kingdom of aragon descended , with all charges and burthens thereunto belonging , to revoke and disanul the same priviledges ; and since that he is bound to observe them , because his predecessors did so , and custome bindeth him so to do , it is not greatly material whether his oath were well and lawfully taken yea or no ; and because he hath sworn to keep them , he cannot dispense with his oath , or of himself remit the conditions whereunto he yeilded at his coronation . for they that swear to do any thing which they are bound to do , although they were not sworn thereunto , binde themselves in double bonds to do the same : the first of honesty , th' other of necessity . as if a merchant should swear not to falsifie any merchandizes that he uttereth , he is bound to observe his promise in honesty , and of necessity ; in honesty , because no conscionable man will falsifie his word ; and of necessity , because his oath made that necessary which was before but voluntary , and so forfeited and strengthned the former bond . but to come more fitly and properly to our matter , what was the point for which iohn de la nuca suffered , antonio peres suffered , part of aragon revolted , and many ( as well good as bad subjects of the spanish king ) were slain in caragoca ? was it not the just grief , and lawful discontentment conceived for the new course , and extraordinary tryal that inquisitors would and should have used against antonio peres ? did not this inquisition breed a tumult in naples , and in flanders , where it brought more to their untimely deaths , then there are living creatures in all aragon ? did you not know that this inquisition was first invented for heretiques , and now it is used , or rather abused , against all sort of offenders ; all kinds of offences being unjustly and maliciously drawn to the notice and cognisance of the unmerciful and rigorous inquisitors , that serve the pope for his executioners , and the spaniards for their tormentors ? did not don iohn de la nuca , and many others know , that ecclesiastical judges are not to deal in temporal causes , be they meerly civil or criminal , against private men , or for the prince ? did not all the people know , or at least might they not have heard , that clergy men cannot be present at a sentence of death , much less give such a sentence ? and briefly , do not all the world know , that it belongeth to him to judge who examineth a cause , and heareth the merits , proofs , and circumstances thereof ? why then should inquisitors judge , and others examine ; especially when the law prescribeth both the examiners and the judges , and where the party accused desireth the benefit of law , and the supreme judge is bound by solemn oath to vouchsafe and yeild him the benefit and fruition of his desire ? but it was the king's pleasure that antonio peres should die ; and when temporal magistrates would not , ecclesiastical judges should condemn him . if antonio peres his death might have contented and satisfied him , why sought he not some friend to make an end of him , in the same manner that he dispatched escovedo for him ? had it not been less known to the world , less danger to the state ? less prejudice to his laws ? he might have been secre●ly murthered with far less trouble then openly condemned , and his injustice in poysoning him should have been known but to the murtherers ; whereas his iniquity in condemning him could not be but apparent unto the fight and view of all the world ; but his ingratitude unto antonio peres for the pleasure done him , by taking away escovedo his life , made others unwilling and fearful to pleasure and gratifie him with the like vilany . alas poor king , that could not finde one in the whole realm to poison a private man , and yet of late is waxen so rich and plentiful a kingdom of murtherers as procurers , as ma●uel aridrada , xpofero de moco , rodorigo marquess stephano ibacco , and the count fuentes , as many executioners , as dr lopas , ferrara , truoca , williams , and york , and more perswaders , as stanley , holt , frogmorton , ower , gefford , northington , paget , tipping , garret , and naddel ; all of one mind , but of sundry nations ; of one desire , but of divers conditions ; of one conspiracy , but of contrary vocations ; to poison a stranger , a woman , a virgin , a princess ; one person having in one body four sundry qualities worthy of justice , of pity , favour , and honour : for who doth not justice to a stranger , as god's word commandeth , pitieth not a woman , as man's law willeth , favoureth not a virgin , as humanity requireth , honoureth not a princess , as god's word , man's law , and humanity prescribe ? this only action of barbarous inhumanity requireth a whole and large volumn , but i must strive to be short ; and if you call to mind what hath been said already , you shall find matter enough to enlarge and aggravate this inhumanity ; and therefore briefly to the rest of the objections . an oath promissory not being grounded upon a just and good cause , bindeth not a man to any performance ; but can there be a better consideration then the gift of a kingdom ? or a greater forfeiture then the loss of a crown and royal diadem ? the gift is contained in these words , [ we make you our king ] and the forfeiture is expressed in these words [ you shall not be our king unless you keep our laws ] the condition is usual and ordinary , for the emperour as soon as he is chosen , taketh the like oath , when he sweareth to conserve and maintain the liberties , jurisdictions , rights , honours , dignities and priviledges of the electors of the sacred empire , as well ecclesiastical as temporal ; and it seemeth , that as the seven electors in recompence of their good will and curtesie shewed to the emperour of the world , received this bounty of him , so the nobility of aragon , in regard of the favour which they shewed unto their king , in making choice of him for their king , received the like benefit at his hands , and therefore have good occasion to be no less grieved if he chance to break this oath , then the nobility of england should have cause to be sorry , if after a number of good and gracious princes , who have alwaies duly kept and observed the ancient laws and liberties of our realm , and especially in the trial and arraignment of noblemen , the almighty should plague them with such a prince as would not suffer them to be tryed and arraigned according to the old and laudable custome of this noble kingdom , by an honourable jury of twelve peers , but by a beggarly crew of so many base companions . the promise then is good and better for the oath , but the oath may be broken , and a dispensation will salve the sore of the breach . he that offendeth in hope of a pardon , is not thought worthy to be pardoned , and although it be a greater commendation in a prince to be prone to shew mercy , ready to forgive , and willing to pardon offences committed against himself or his laws , yet it is scant tolerable to forgive notorious sins and trespasses against god. i find that princes may dispence with bastardy , restore infamous persons to their good name and fame , make their own children legitimate , not as their fathers , but as their princes ; not as their children , but as their subjects ; free and emancipate bondmen ; briefly , pardon and forgive all crimes committed against their temporal laws . but the cannons ( of which the spanish king will seem to have more regard then any other prince of that religion ) permit not his catholique majesty to dispense with an oath ; that is a priviledge and prerogative which the pope hath reserved to the fulness and plenitude of his own part , and would not take it in good part , that his white son should challenge or assume unto himself any such authority ; and he as a dutiful and loving childe , will be loth to offend so good and loving a father . but the father in regard of his long and loyal obedience , will absolve him of his oath . if his fatherly love should make him forget himself so much , as to dispense at one time , not with one , but many crimes ; the son and the father should without all doubt highly offend their heavenly father , and voluntarily break the sacred constitutions of their reverend predecessors . for the pope cannot dispence with wilful murther , such as was the violent death of escovedo ; nor with any thing done against the laws of nature , such as the breach of this contract should be ; nor with an oath , such as this oath is , without calling and citing all the parties that should be interssed and damnified by the violation and breach of this oath . but grant that the pope will dispense with this oath , what would or could all avail , when the contract should still remain in full strength and vertue , and the aragonian nobility might notwithstanding this dispensation urge their king to the performance thereof ? truly this absolution should benefit him no more , then it should avail a creditor to sue his debtor for one hundred pounds , unto whom he owed so much upon account ; for such a creditor , when he hath with long suit and great charge recovered his debt , is presently to restore the same back again upon his accompt : so the spanish king , when he hath with great difficulty , and perhaps with some expences , made himself beholding to the pope for his dispensation , must notwithstanding the benefit thereof perform the conditions that was of sufficient strength without the oath , and was confirm'd with an oath for no other purpose , but that it should be the great burthen unto his conscience , if he should violate his contract . but how may the aragonian noblemen enforce him to perform and keep his contract ? by forfeiting his kingdom , by taking away his rents , and by putting the laws whereunto he was sworn into execution . but he is too mighty , and they too weak to compel him thereunto by main force . what remedy shall you then find against him ? the course is ordinary ; for every bishop hath power to compel any man that is sworn , to keep and observe his oath , which hath alwaies paratum executionem , and is so true , that the trial of a contract confirmed with an oath depending before a temporal magistrate , a bishop , or ecclesiastical judge , may be reason of that oath avocate the same cause unto his hearing and determination : and this is the reason why many doctors are of opinion , and especially baldus , that an oath hath the vertue and operation to draw a matter from one court to another . but what prelate in spain dareth be so bold as to call his king into his ecclesiastical court ? if the prelate will not presume to stand in defence of the laws , there is another ordinary way . a subject of the emperour may without going to any other judge , convent the emperour himself before the pope , if he will not maintain his bargain or contract ; and if the emperour may be immediately convented by his own subjects before the pope , with much more reason may the spanish king be called in this case to rome , to answer the contempt of his oath , as well because he is inferiour to the emperour , by many degrees , as for that the peers of his realm , and the whole nobility of aragon , are of better consideration , and more regard then any private subject . i finde that the laws and common consent of all doctors , allow subjects , when their princes will not do them right and justice , there principal remedies against such princes . the first , that subjects may compel their prince by his superiour , if he have a superiour to whom he oweth homage and duty , to try the equity of his cause before that superiour . the second , that a subject may convent his adversary before the common ordinary of the diocess , if his lord and prince chance to be negligent in the administration of justice . the third , that the prince denying to do justice to his subjects , may lawfully be deprived of his power and royal authority over them . the first and second perhaps will not seem fit to be practised against the spanish king ; for that although he be a subject unto the pope for many of his kingdoms , yet he will hardly acknowledge that subjection . the third is more proper , and therein the question may be , whether subjects can lawfully expel their prince out of his country , and from his crown and dignity , if he do oppress them too much ? some men hold hardly for the affirmative ; and st. thomas holdeth an opinion , that they may lawfully kill such a prince , and that it were a work somwhat meritorious ; and this opinion is condemned by others ; and the councel of constance determined the contrary against saint thomas ; and yet all agree in this , that subjects need not obey such a prince . in this contrariety i think ( salvo meliori judicio ) that the best course is , to admonish such a prince of his duty , and to pray him to reform , and reform all that is amiss . but who shall admonish him ? his best subjects , and other princes ; and if after such admonition he shall still remain incorrigible , then may his actions , his cruelties , his tyrannies be made known unto the world ; and after this declaration duly justified , and truly certified to all christian princes , it may be lawful to implore , and employ their help and assistance for the speedy suppressing such a manifest and incorrigible oppressor and tyrant . but the emperour is too weak , and the pope will not be willing to joyn against the spanish king. the emperour will be strong enough , if other princes may be entreated to joyn with him in this honourable action ; and the means to perswade him , and entreat them , hath been declared already . it resteth therefore to shew , that the pope may be brought to enter into this action ; it may be doubted that the pope will be hardly induced to displease and offend so mighty a prince , and so faithful a friend as the spaniard . you have heard that leo the tenth , and clement the seventh crossed his father , who was alwaies mightier then he ; and when they saw him to grow to strength , they sought means to weaken him , by joyning in league against him with divers french kings : but to leave his late predecessor , and to come to himself ; was there not a pope who in the flower of the spanish king's youth , when he had not one foot in the grave , as he hath now , did openly oppose himself against him ? did he not imprison his ambassador garcilase de la vega , when he was sent unto him about matters of great weight , and of greater benefit to all christendom ? did he not cast iohn antonio his postmaster at rome into prison ? did he not command that there should be no more any such officer in rome , which had continued there for a number of years together ? how many times did he stay his ambassadour sent out of spain to other princes , took away their packets , opened their letters , and read them ? did he not oftentimes , when he meant to deceive the spaniard , send him ambassadours , to entertain him with vain hopes ; and when they were half way towards spain , revoke them , and command them to go with the said letters , and the same conditions , unto other princes ? did he not in the decree against asconio caciaco , declare his catholique majesty to be an open and professed enemy unto the see of rome ? what could he do more then all this unto the turk , the common enemy of christendom ? what have the later popes done more then all this against the late french king william , for the spaniards sake they made their professed enemy ? and why may not this pope be induced with the report of all that hath been already said , to as much as all this against the spaniard , now that he declineth , that he is going to the grave ; or against his son that shall be coming into the world , and may be of more terror unto italy , and the rest of christendom , then his grandfather or his father , because he is heir to as many kingdoms as they were , and is likely to succeed his father , when he shall be very young and youthfull . i have said enough to make the spaniard hateful and odious to all the world , but i may not end without adding somwhat more to all that i have said . the seditious author inveigheth most bitterly against the french king for his two murthers ; but i have shewed , that the spaniard hath committed many more then two ; and i must add to these murthers , the unlawful execution of diego de meneses , somtimes vice-roy of the indies , and the governour of guscabs , of henry perera , captain of the same town , of emanuel seradas , of the count de terras vedras , of peter alpeene , and sforza ursino , whom he caused to be poysoned . the same author aggravateth ( as i have said ) the french kings murther , because he killed an ecclesiastical person ; and i promised to shew you that the spaniard hath killed many more then one ; witness fryer iohn , who because he stood for the liberty of his country , was hanged in the isles of madera ; witness fryer hector pinto , who was poysoned by the souldiers of castile ; witness iames de moronake , who was beaten to death with souldiers , although he was brother to the earl of myra ; witness many others , who were either thrown into the seas , or hanged , or poysoned . the same author burthened the late french king to be an author of heretiques , because he did not utterly subvert the protestants in his realm ; but i have cleared him of that accusation at large , and yet forgot to tell you , that he did more against the protestants in his realm , then the spaniard did in his dominions ; and he had done much more then he did , had the spaniard not favoured the protestants against him , and had he not known that it was not religion , but private quarrels , that caused a division in his kingdom ; and this division was , as you have heard , and shall hear , maintained and nourished by the spaniard . for when the troubles began first in france , the princes of vendosme and conde being displeased with the greatness of the house of guise , drew into their faction and side , the houses of montmorency and chastilian , that they might be the better able , with their help , to prevent and withstand the encrease and advancement of the late duke of guise , his father , and uncle , who had usurped and gotten into their hands , all the authority , credit , and power of the kingdom , during the minority of francis the second their nephew ; afterwards the same duke of guise and the constable fall into variance , for no other cause , but for that the first was jealour of the other , both of them being in great favour and credit with henry the third . four principal causes encreased and nourished the contention between these two princes . the first was the office of great master of france , which the king gave unto the duke of guise , when he made the duke of montmorency constable of france , who was great master before , and had a promise of the king that the office should have been reserved for his son . the second occasion of their discontentment was , the earldom of dampmartin , which both of them had bought of sundry persons , pretending right thereunto ; and when they had sued for the same a long time in law , the constable obtained the suit . the third cause of their discontentment was , because the one of them seeking by all means possible to discredit and disgrace the other , the constable procured the duke of guise to be sent into italy , that he might in his absence possess the king wholly and alone , and when he was there , he could not do any thing worth his labour , or worthy of commendation ; because the constable either fore-slowed or hindred his business : but the duke of guise being returned out of italy , and finding that the constable was taken prisoner at st laurence , to be revenged of the indignities offered whilst he was in italy , procured that the constable was held a long time in prison , and used all the policies that he could devise , to delay and defer his deliverance , the which delays occasioned his nephews of chastilian to crave aid and assistance of the late king of navarra , and the prince of conde his brother , who had married his neece . the fourth and last cause of their strife and difference was , the competency between the prince of conde , and the duke of iamvile , for the office and charge of colonel of the light horsemen of france . this debate and emulation being begun , and having continued a long time debate and emulation being begun , and having continued a long time in this manner , it hapned that the first author thereof being dead , the duke of guise prevailed too much in the french court , the which the lords of chastilian perceiving , to their great sorrow and discontentment , left the court , and in returning from thence ( were it in earnest or in policy ) began to favour the lutherans of france , who at that time began to preach in cellars , and in houses secretly , and became their friends , more to defend themselves from the house of guise , then to seek and procure any alteration or change of religion , until that the king himself at the instigation and instance of the duke of iamvile , took monsieur de andeles at cressy , and sent him prisoner to molin , and imprisoned the videan of chatres , and many others . these imprisonments and years of further mischiefs , caused the friends and followers of the constables , to prepare with great silence and secrecy , a mighty army in germany , with which he purposed to make an horrible execution of the house of guise , under a colour to free the king from that bondage , wherein the late dukes of guise and aumale held him , of which followed the great execution of amboise , the rigorous commandment that was given to the king of navarra , and the imprisonment of the prince of conde , at the assembly of states held at orleans , and many other accidents , which had continued with far greater cruelty , then was used against the houses of the constable , and of chastilian , had not the sudden death of the young king prevented the bloody intentions of the house of guise . the unexpected death of the young king , perplexed and dejected the house of guise much , and surely they had been reduced unto extream desperation , had not the spanish king revived their hope , and put them in great comfort ; who until he saw them in great extremity , stood in doubt which part to favour most ; and kindled the fire of dissention on both sides , to the end it might at the length burn and consume france , in such manner as it did of late years . it was the spanish king that ( when the king of navarra was made governour of charls the ninth , and the constable restored to his ancient honour and dignity ) supported the duke of guise , and gave him such counsel , that he both won the king of navarra , and the constable to favour him and his enterprises , against their own brothers and nephews , and took the young king and his mother at fountain-bleau , and carried them to melind . the queen-mother grieved with this captivity of the king and her self , was sain to entreat the prince of conde , and the lords of chastilian , to help to set him and her at liberty : and then the said prince and lords not being able to resist of themselves so mighty enemies as the guisards were , especially being aided with the power and authority royal , became protestants in good earnest , and declaring themselves protectors and heads of the huguenots , craved their assistance , wherewith they seized upon many cities of france , not making any mention of their religion , but pretending to free the king and his mother from that captivity wherein the house of guise held them . it was the king of spain , who when the duke of guise was slain at orleans by poltrot , practised with the cardinal his brother to entertain and maintain the divisions in france , not to subvert the lutherans , but to weaken the kingdom ; wherein the cardinal proceeded so cunningly , that he drew the queen-mother from the prince of conde , and the chastilians , by whom she was set at liberty , by perswading that the prince of burbone , the constable , and the chastilians sought her utter ruine and subversion , and would never leave until they had sent her into italy , unto her friends there ; for which she conceived so great displeasure and indignation against them , that she caused the one brother to be killed at the battel of iarvack , and the other at the massacre of paris ; it is thought that if the montmorencies had been there at the same time , they had drunk of the same cup. thus you see that the troubles of france grew not for religion , but for competency and emulation that was betwixt the house of guise and the chastilians and montmorency , then those competencies were nourished by the spaniard for his benefit , and not to subvert the protestants , and that the king might and would easily have reduced all his subjects to one religion , had not the spaniard hindred his course ; for even towards his latter days , perceiving that wars were not the right and ready means to subvert the protestants , he took another way , which was , to forbid them to resort to the court , or to enjoy any offices , dignities , governments or benefices , whereby he m●de the old hugonots cold in their religion , and to suffer their children to become catholiques , that they might be admitted as well as others unto honours , and that very few or none that were not protestants before ; fell to the open profession of their religion ; which course if it were taken with both kind of recusants in england , would sooner call them home , then other courses that are taken against them . again , the same author thought the french king worthy of deprivation , because he was in his opinion disloyal , and not trusty unto his old and ancient friends , and favoured not the house of guise so much as they deserved ; the which crime may very well be returned upon the spanish king ; who when he might have pleased one of his best friends , and one of the mightiest kinsmen that he had , refused to pleasure the one or the other ; when the pleasure done unto them , should greatly have benefitted all christendom . for when as pope gregory the thirteenth , purposing with the aid and assistance of certain christian princes , to have undertaken a sudden enterprise against the turk , to the benefit and augmentation of christendom , prayed the spaniard to have some help and succour , he not only refused to send him any manner of help , but also would not lend him any of his gallies , which the pope offered to have entertained , and sent to that enterprize at his own charges . but this unkindness was nothing in respect of the discurtesie and disloyalty which he shewed unto don sebastian late king of portugal , the which unnatural and unkinde practise all christendom hath occasion to lament ; for when as sebastian intending to aid muly mahomet king of fez and morocco , against muly malucco his brother , who had driven him out of his kingdom ; which intention , by reason of the profitable composition which sebastian had made with the said mahomet , had greatly advanced all christendom , required the spaniard ( his uncle to give him help towards this honourable action ; he promised to furnish him with fifty gallies well appointed , and with four thousand fighting souldiers : the which when malucco heard , he offered him presently certain maritime cities if he would not assist his nephew ; the which condition the covetous spaniard accepted , and was not ashamed to forsake his own kinsman , and a christian king , and entred into league with a barbarous infidel : but he was rewarded accordingly ; for when he sent vernegas his ambassadour to take possession of the city zaracha , and of other towns that were promised unto him : the barbarians mocking him for his covetousness and disloyalty , made his ambassador to dislodge with cannon shot . but he forsook his nephew ( as some say ) of purpose ; knowing , that for his honour , and the maintenance of his promise , don sebastian would adventure himself in that enterprize , although he had not help from the spaniard , and so losing his life in defence of so honourable a quarrel , leave him a great possibility to attain unto the kingdom of portugal ; which fell out ( as you have heard ) according to his expectation . lastly , the same author concludeth the french king to deserve to be deprived of his crown , because he was in his opinion a tyrant . but you shall hear the marks whereby a tyrant is known , and then judge whether he or the spaniard may best be called and reputed a tyrant . bartol in his short treatise of tyrannie , setteth ten principal observations to know and discern a tyrant from a good and just king , which he took out of plutarch his book de regimine principum . first , such princes kill the mightiest men in their country , that they may not rebel against them . secondly , they keep their doings hidden and secret from wise men , that they may not reprehend their actions , and provoke the common people to rebellion . thirdly , they suppress learning , and the students and professors thereof , left they should wax wise , and dislike their unlawful proceedings . fourthly , they suffer no great meetings , or general assemblies of their subjects , lest that they should enter into some conspiracy against them . fifthly , they have their spies in every corner and place , to hearken and observe what men say of them ; for knowing that they do not well , they alwaies fear to be ill spoken of , and therefore they entertain those spies very willingly . sixthly , they maintain their subjects in divisions , that the one part standing in continual fear of the other , both may be afraid to rebel . seventhly , they keep their subjects as low and poor as they can possible , that being continually occupied and busied in getting their livings , they may have no time or leisure to conspire against them . eighthly , they nourish wars , and send their souldiers afar off from home , because that by wars their subjects are impoverished , and they provided of sufficient souldiers to defend them in their unjust quarrels . ninthly , they have their guards of strangers , and not of their own subjects , because they stand in great fear of their own . lastly , when their subjects are divided , they favour the one part , that the other may the more easily be destroyed by their help . these be the properties which bartol examineth in this manner ; to kil noblemen , and not to spare his own brethren , is the action of a tyrant , unless the murther be grounded upon a just occasion ; to suppress wise men is likewise tyrannical , except they commit some offence worthy of death ; to hinder learning is not a work beseeming a just prince , unless he doth forbid the study of such sciences as are not lawful and fit to be entertained in a christian commonwealth ; to permit no assemblies of subjects , argueth tyrannical inhumanity , if their assemblies tend not to evil purposes : to entertain spies may be lawful , if it be for the punishment of sin , and not for the suppressing or false accusation , of good and loyal subjects ; to nourish divisions can in no wise be commendable , because a good prince should procure his subjects peace , quiet , and tranquility ; to impoverish subjects is simply most unlawful ; for that the wealth of their subjects is the riches of good princes ; and good kings will rather labour to enrich them , then to impoverish them ; to comfort , then to afflict them ; to succour , then to leave them succourless ; to procure forraign wars for any other cause but to avoid wars at home , is a manifest argument of a notable tyrant ; and especially if his wars be unjust : to have a guard of strangers may be lawful , if a princes subjects may not be trusted , if they have been such as have been lately subdued , if prone and ready to rebel , and if they shewed themselves mutinous and disobedient unto good princes : lastly , to destroy one faction by another , is of all actions the most inhumane of all inhumanity ; because it behoveth a prince to preserve his subjects at home and abroad , in time of peace , and in time of wars , against open adversaries , and secret enemies . now if you look back upon all that hath been said , you shall easily perceive , that all these marks may be found in the spanish king , who hath not spared his son , his brother , his kinsman , his nobility and peers , whose country hath ( by the testimony of their own writers ) no great store of learned men , whose natural subjects are employed in forraign services , whose forraign dominions are maintained by domestical divisions , whose guard consisteth of flemmings , although his spaniards be the most trusty and loyal subjects that he hath , whose spies are infinite , or else his intelligences could not be so great as they are , whose subjects cannot be rich , because he fleeceth so m●ch , whose wars are unlawful , because they are begun without just occasion , continued with iniquity , and performed with barbarous cruelty ; briefly , whose studies , endeavours , and purposes , tend to no other end , but to weaken all christian princes , that he may tyrannize without comptrolment , and make himself or successors monarchs of the whole world without resistance . then to conclude this treatise , which is added only to give some light to the precedent matter . if it be perjury to break an oath willingly , sacriledge to murther , not only one , but many ecclesiastical persons unjustly , hypocrisie to dissemble with friends cunningly , tyrannie to affl●ct subjects wrongfully , impiety to betray christians unto infidels wilfully , and to murther , kill , and massacre subjects unlawfully , i may more justly conclude then the french seditious author did against the late french king , that the spanish monarch may be lawfully excommunicated and deposed , because all these crimes concur in him together , and that no wars of what nature soever , can be held unjust and unlawful , that shall be enterprised and exercised against him , so long as he shall continue to be as he is , the common and only perturber of christian peace and tranquility . finis . notes, typically marginal, from the original text notes for div a -e a. co●ley . notes for div a -e carion . plutarch . plutarch . herodorus . de hailon . plutarch . carion . plutarch . herodotus ▪ titus livius . holinshed . polid. virg. plutarch . herodot . don antonius . apology . r●stbergius dubraevius dinothus de bello belgico . plutarch . justinus . carion . du haillan the same author . with pol. virg. and hector boetius . mores gentium . munster . fr●● lean. guido donato . tit. livi. du hailan carion . terapha de vitis reg. hispan . polid. vir. holinshed . guicardin . paradin . dinothus de bello belgico . gio. giov. pontavo della guerra di napoli . nicolle giles annales . de aquitanie . du haillan polid. virg. holinshed . hect. boetius . that the turk is grown great by the dissention of christian princes . mar. arrogo . pietro mexias . illescas . du haillan carions cron. guyl . atchives . di tyro nella historia della guerra hi●rusalemme . an answer to an objection , that princes aid rebels , proving that in times past they did the like terapha holinshed . pol. virg. du haillan that the flemming had just cause to rebel against the king of spain . anales flandriae . marchantius . smillerus de repub helvetior . dinothus de bello belgico . responce , ala declaration de d. jehan de austrice discourse summarie de estates generals . du pags bas. dinothus d. chytraeus : that france hath rebelled against their kings before this time . pedro corn de la lyga q confederation francesa . the causes of the leaguers rebellion , their proceeding & policies . david chytraeus . risembergius . the duke of guise the head of the league ; his proceedings and policies . the duke of guise his imitation of other great rebels , and a comparison betwixt him and them , c. tacitus c : tacitus . plutatch . dion . piero mexias . da haillan a strange interpretation of the oath of allegiance . a comparison betwixt the duke of guise , and s●jan , caesar , pipin , and hugh capet . du haillan du haillan holinshed . du haillan denieth the law salique . the frenchmens first objection , and the answer thereunto . hottomanus de jure successionis the second objection , with the answer . the third objection and answer . guido papnis quest . . . hostiensis extr●de major . et obedientia . c. dilecti filii . alexander cent. . n. . vel . baldus in tit . si defendo fuerit contra in t . dom. in general● n. v. the fourth objection and answer . john bodin . philip de comines , guicciardine g●oviano pontavo della guerra di napoli . du haillan . polid. virg. holinshed . du haillan . froissart . the fifth objection , with the answer . hottomanus . gul ▪ benedictus , inc . raghutius in verb. mortui . n. . terrixubeus tract . . con clus. q. terapha . holinshed . hect. boet. hist. poloniae . du haillan piero mexias vida de carlo magno . du haillan lib. . p. . the sixth objection with the answer . john de terra rubea tract . . conclus . . , , . guliel . benedictus in c. ragnat . in verbum & eodem test . num . . guido papius quest . . nich. gyles froissart . froissart . nich. gyle● du haillan . lib. . vita de marc. aurelio . tarapha illescas lib. . du haillan lib. . du haillan lib. . du haillan lib. . du haillan lib. , , . nic. gyles . idem . idem . smillerus de republica helvetiorum . the reasons why england challengeth not her right in france . du haillan polid. virg. holinshed . da haillan phil. de comines . holinshed polid. virg. hect. boet. vie da francois primier dece nom . phil. de comines . du haillan . polid. virg. holinshed . annales de aquitain . t. walsing . in his neustria . hect. boet. the causes and means how we lost all france . holinshed . polid. virg. du haillan ph. de comines . paulus aemilius . marco arrogo sans occino nel suo governo . hect. boet. hottoman . joh. tilletius . du haillan lib. . pedro corneio de la lyga y confederation francesca ▪ how the king of spain his predecessors grew from mean earls to be mighty kings . historia pontifical . de d. illescas spanish . piero m●xi . vida de ludovico sp. nich. giles . guicciard . vida de don alonso . du hailan . nic gyles . froissart . munsterus . functius . polid. virg. holinshed . terapha guicciard . that the kingdom of naples hath been fatal to many nations . nic. gyles . du haillan functius . d. illescas piero mexias vida de wencelao d. illescas vida de urbano . functius lib. . caxton . du haillan math. paris math. paris paul jovius . lib. . guicciardine . d. illescas vida de fagenio . phil. de comines . guicciard . lib. . guicciard . lib. . d. illescas vida de julio . guicciard . d. illescas vida de clemente . how the spanish king came by naples . guicciard . lib. . . & . sleidon lib. . how the spanish king came by the kingdom of navarra . guicciard . terapha de regibus hisp. the spaniards title to the kingdom of portugal . sleidens commentaries . don antonio his apology . froissart vol. pr. c. . du haillan . lib. . froissart vol. . c. . d. anton. his apol. the spanish king 's right to the indies . the spanish kings title to the dukedom of millan . guicciard . lib. . vie de f●ancois p● guicciardin . the spanish kings title to the dukedom of burgundy . d● com. de com. how the spanish king retaineth all those states which he now possesseth . titus liv ▪ corn. tac. polibius . appianus . alexand. tit. liviu● plut. in the life of eumenes . plut. in the life of theseus . idem in the life of romulus . holinshed . polid. virg. ti●us liv ▪ guicciard . lib. . polid. virg. hect. bo●t . holinshed . appianus . alexand. tit. livius . historia pontifical . de d. illescas neustra . tho de walsingh . justinus . vida de paulo . de d. illescas . the spanish kings opinion & proceeding with the turk . the spanish kings opinion & proceeding with the french king. bodin . tit. livius . lib. . tit. livius . lib. . monsieur de la nove en le , discourse politiques . plutarch . du haillan andreas friccius de repub. polib . l ▪ . the spanish kings opinion & proceeding with the princes of germany . the spanish kings opinion & proceeding with the pope of rome . the spanish kings opinion & proceeding with the venetians , & the rest of the princes of italy . the queen of england is the mightiest enemy that the spanish king hath . da hailan plutarch . man cannot prevent what god intendeth . herodotus lib. . just. lib. . tit. livius . herodotus lib. . just. lib. . the justification of the queens attempts against spain and portugal . guicciard . lib. . machiavel in his discourse upon tit. livius . that it is lawful for a prince to receive & succour another prince flying unto them for refuge and relief . du haillan lib. . vida de h. holinished . du hailan polid. virg. holinshed . bible , in kings . chap. . illescas vid● de alexandro . . biondo lib. . du haillan lib. . piero mexias vide macrino . du haillan . lib. . jul. caesar lib . terapha de regibus hispan . justin. lib. ● . holi●shed . polid. virg. t. walsing ▪ in his neustria . du haillan . that leagues are no longer inviolable then until there is some advantage given to break them . guicciard . lib. . ● . . polid. virg. lib. . hect. boet. lib. . idem lib. . idem . princes for lawful occasions may , & have bin offended with their confederates and leave them . illeseas vida de sexto . idem vida de julio ▪ . idem vida de leon. idem ibid. paulus jovius . l. . idem vida de clement . . idem de paulo . . holinshed . pol : virg. du haillan . dinothus de bello belgico . czsars commen● 〈◊〉 that the intercepting of the spaniards money sent many years ago into flanders gave him no just cause of quarrel against england . dinothus de bello belgico . dinothus de bello belgico the sp●●nia●d is not so strong as men ●●pose him to be . the spaniard is not so wealthy as he is taken to be . paul jovius comines guicciard . paul jovius illescas . dinothus paul jovius tho. wals. idem . math. paris dinothus . m. ant. arrayo . david chyt●aeus . munsteri cosmog . vasoeus . vide de elutherio . functius . lib . nic. gyes● . polid. virg. lib. . rob. barns in vita ponti●icum pag. . guicciard . lib. . . . nic. giles . munsterius vide de marq. de pescara holin . shed . dionthus de bello belgi●o sil●a 〈◊〉 aei . the fi●st 〈◊〉 of the spanish king in governing the low● 〈◊〉 by spaniards . the spaniards● error in not gra●ting liberty of conscience unto his subjects in flanders . memories de france ca●ion . sleidanus herodotus . holinshed pol. virgil . boetius . annales . flandriae . the king of spains third error in entring into league with the guis●rd● . mar ▪ antonio arrogo . that the pope is not able to yeeld the spaniard any great help . de comines . guicciardine . that the princes of italy cannot greatly respect the sp●niards . that the spaniards can neither have pr●fit nor h●nour by the leaguers . du hatllan . finis coronat opus . four causes proving the spaniards indiscretion in entring into league with the ●●isards . fama crescit eundo . plutarch in his life . guicciardine . a● unknown author in italian du hailan . pedro corneiod● la ligay consideration franc●se● . a french discours● written by an unknown author ▪ du haillan carion de comines . du haillan carion . objection answer . h●linshed pol. virg●l . gui●ciardine . that the spaniards can have no good assurance of the leaguers firm friendship . a book written in latine as it is supposed by the arch-bishop of lyons . the same authors accusations refuted . o●jection . answer . declaration del estate de france en temps les roys henry francis & charles . objection . answer . that the french king had just cause to kill the duke of guise . caesar comment . tresor detreso●s . declaration del estate , &c. quosemel est imbui● recens , &c. negotiation de la pax del an . . that the popes excommunications are not to be feared , nor a lawful cause to invade england . the popes means to grow up to authority . the great wrongs losses and ind●gnities which england sustained by acknowleding the popes authority . temporal princes intermedling with speritual matters warranted by the scriptures the spaniards indiscretion in crediting our english fugitives . the late scotish queens death gave the spaniard no just occasion to invade england . six arguments in the b●half of the scottish q. used by her friends to prov● that she could not lawfully be condemned by our queen . the answer to the first argument . the queen of scots is in●erior to the queens majesty . that the kings of scotland owe homage unto the crown of england for scotland . the answer to the third objection . quo semel est imbu●a recens , &c. sanguis martyrum semen ecclesiae . notes for div a -e pidaces . herodotus . pastoralis de officio delegati . gloss & pastoralis felinus in eccl. n. . l. . idem pompon . c. felinus in eccl. n. ● . qui resistit quest . . bald. barroll . lucias f. bald. de fid . mis. abb. & fe. ex parte de test . abb. & fe. fel. glossa . jason n. autent de monarchis in principalibus . fel. in ep. . de prob . n. , , bodin de repub. specul . l. . de actione seu pet . . n. . fel. in cap. pastoralis . speculum l. . de legibus s. . n. , jason in leg . mil. n. . bald : in anth . sacr , puber . in . coll . advertisement de seignior vasc. fign . the principles of the christian religion explained in a brief commentary upon the church catechism. by william wake, d.d. rector of st. james westminster, and chaplain in ordinary to his majesty. wake, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r this keyboarded and 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the principles of the christian religion explained in a brief commentary upon the church catechism. by william wake, d.d. rector of st. james westminster, and chaplain in ordinary to his majesty. wake, william, - . [ ], , [ ] p. printed for richard sare, at grays-inn gate in holborn, london : . with errata at foot of p. , and a final advertisement on n v. running title reads: the principles of the christian religion explain'd. reproduction of the original in the lambeth palace library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catechisms, english -- early works to . christianity -- creeds -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion the principles of the christian religion explained : in a brief commentary upon the church catechism . by william wake , d. d. rector of st. james westminster , and chaplain in ordinary to his majesty . london , printed for richard sare , at grays-inn gate in holborn . . the preface . the design of the following treatise being to instruct those , who are yet to learn , in the principles of their christian religion , i shall not think it necessary to make any apology for my publishing of it . it is so proper a part of our ministerial office , not only to teach these things , but to use our utmost endeavours , to inculcate them upon the minds of those who are committed to our charge ; that we never more truly pursue the business of our calling , than when we are doing of it . and no one ought to make an excuse for doing that , the neglect of which would need an excuse , or rather would not admit of any . it has pleased god , to whose providence i desire in all things to submit my self , to engage me in a cure , in which 't is next to impossible , in the ordinary method of teaching , to instruct all those who belong to it . neither will our churches receive them ; nor can i hope , by any private application , effectually to supply what i am sensible must be wanting in our publick ministration . to make up the defects of both , i knew no way so ready , as to compose a short summary of what is most necessary for every christian to know ; and to order it in such wise , that every one who pleases may partake of the benefit of it . this i have done in the present treatise : which as it was design'd by me particularly for those of my own parish , for whose instruction i am principally concern'd ; so , to them i must beg leave , in a more especial manner , to recommend the use of it . i am not aware 〈◊〉 that there is any thing in it above the capacity of the most ordinary christian to comprehend ; who will but duly consider what he reads , and is not utterly a stranger to the principles of his religion . 't is true , i have inserted many things into this , which are not wont to be handled in other catechisms : as designing it not for children , ( for whom such treatises are commonly framed ; ) but for men and women ; for such as either have , or i am sure ought to have , already pass'd the first rudiments of the gospel of christ. but i have endeavour'd to express my self with so much clearness , and perspicuity , that i hope all sorts of persons may be able to profit by what i have done ; and see , in a short compass , both what that holy doctrine which we profess is , and upon what grounds we build our belief of it . i have chosen to do this in the form of a catechism , not only because i look upon that to be the plainest , and most natural way of instruction ; but because it is certainly the shortest , and most easy to the memory . and would but parents take care to teach their children , at a competent age , to answer the questions here proposed ; they might possibly , thereby , not only take a good method for the instruction of them in the knowledge of that religion into which they were baptized ; but might , at the same time , improve themselves too , in the understanding of it . it has been the wisdom , as well as piety , of the church of england , to make a suitable provision for the instruction of all sorts of persons in her communion , in the knowledge of their christian profession . in order hereunto , she has appointed catechetical exercises for younger persons , as well as sermons for those of a greater age , and understanding : and has obliged masters , and parents , no less to send their children , and servants , to the one , than to come themselves to the other . how others may judge of this her pious care , i cannot tell : but , for my own part , i must freely profess , that i never think my self employ'd to better purpose , than when i am discharging this part of my ministry . and i am confident , that would all sorts of persons but duly attend upon these instructions ; they would reap a more substantial benefit by them , than from those other exercises which have , i know not how , so universally crept into the place of them . it being certain , that the only way either judiciously to hear , or truly to profit by , sermons ; is to lay a good foundation for both , by a previous catechetical institution in the principles of religion : and which , if men have neglected when they were young , the best way to remedy that defect , will be , not only to send their children , but to come themselves also , to our publick catechizings ; where not only the ignorant may be informed , but those who are the best improved , may possibly meet with somewhat , either to confirm their faith , or to direct their practice . i have divided the following treatise into sections ; that so taking of one every lord's day , the whole may be gone through once in the year . i have more or less referr'd to scripture-proofs , for every point that i have proposed : and that not only to shew upon what ground i build my answers , but moreover to accustom the pious reader to a better acquaintance with those holy writings . and i have purposely made the sections very short , that so he may not only peruse what i have written ; but may be encouraged thereby , at the same time , diligently to compare it with , and examine it by , the great rule of our faith , the word of god. if by what i have done , i shall minister to the improvement of any good christians in the knowledge of their religion ; but especially to those of my own cure ; i shall think my pains very happily bestow'd . if not , yet at least i shall have this satisfaction , that i have done what in me lay to supply their necessities : and that it must be , in some measure , their own faults , if they shall still continue ignorant of what was needful to have been known by them , in order to their salvation . the principles of the christian religion explain'd : in a brief commentary upon the church-catechism . sect . i. q. from whence is the word catechism derived ? a. from a greek word , which signifies to teach by word of mouth : and therefore it has been used particularly to denote such a kind of instruction , as is made by way of question and answer . q. what is that you call your church-catechism ? a. it is a plain , and summary institution of the principles of the christian religion , set forth by authority , and required to be learned of every person , in order to his being confirm'd by the bishop ; and prepared both for the profitable reading , and hearing of god's word , and for the worthy receiving of the lord's supper . q. what do you look upon to be the proper subject of such an institution ? a. it ought to comprehend all such things as are generally necessary to be known of all persons , in order to their due serving of god here , and to their being saved hereafter . q. what are those things which may be accounted thus necessary to be known by all christians ? a. they may , in general , be reduced to these two heads : viz. the knowledge of the gospel-covenant ; that is to say , of the promises made by god to mankind through our lord jesus christ , and of the conditions upon which we may become partakers of them . and , dly , of the means which god has appointed whereby to convey his grace to us ; and thereby both to assist , and confirm us , in the discharge of our duty to him. q. what are the promises which god has made to mankind , through jesus christ ? a. pardon of sins : grace to fulfil our duty in this life : and , upon our sincere performance thereof , everlasting salvation in the life which is to come . q. what are the conditions required of us by god , in order to our being made partakers of these promises ? a. a hearty repentance of our sins past : a sincere endeavour to live according to god's commands for the time to come : and both these made perfect , by a lively faith in god's mercies towards us , through jesus christ , jo. iii. . q. what are the means ordained of god , whereby to convey his grace to us ? a. they are chiefly two : constant prayer to god for it : and a worthy use of the holy sacraments , luk. xi . . mark xvi . . acts ii . . cor. x. . xi . , &c. q. are there not , besides these , some other means ordain'd by god , and necessary to be made use of by us , in order to our salvation ? a. yes there are ; particularly the hearing , reading , and meditating upon his word : the substance of which , tho' it be sufficiently gather'd together , and represented to us in our catechism , yet ought not that to hinder our reading of the holy scriptures , nor to deprive us of any other means of christian instruction ; but rather should be used as a help whereby to render both the reading , and hearing of god's word , more plain and profitable to us. psal. i. . tim. iii. . jo. v. . rom. xv . . q. does your church-catechism sufficiently instruct you in all these ? a. it does : for therein both the nature of the christian covenant is declared to us , and the conditions are set forth on which we may become partakers of it . and we are particularly instructed , both how we ought to pray to god ; and what those sacraments are , which are necessary to be administred unto , and received by all of us. sect . ii. q. what is your name ? a. n. or m. q. who gave you this name ? a. my godfathers , and godmothers , &c. q. what is that name which is here demanded of you ? a. it is my christian name ; therefore so called , because it was given to me by my godfathers , and godmothers , at my baptism . for as from my natural parents i derive the name of my family ; so from those who were my spiritual parents , i take that name which properly belongs to me as a member of christ's church . gen. xvii . , . gen. xxi . , . luk. i. , . luk. ii . . q. whom do you mean by your godfathers and godmothers ? a. i mean those persons who became sureties for me at my baptism : and upon whose promise there made in my name , i was baptized , and so foederally admitted into the communion of christ's church . q. what are the benefits which by your baptism have accrued to you ? a. they are many , and great ones ; but may , in general , be reduced to these three ; that thereby i was made a member of christ , the child of god , and an inheritor of the kingdom of heaven . q. how were you hereby made a member of christ ? a. as i was made a ( a ) member of his mystical body , the church ; of which christ is the ( b ) head. ( a ) cor. xii . . ye are the body of christ , and members in particular . ( b ) ephes. iv . . v. . christ is the head of the church . q. how were you hereby made the child of god ? a. as , by this means , i was taken into covenant with him ; was adopted into his family ; dedicated to his service ; and intituled to his promises . gal. iii. , , ye are all the children of god by faith in jesus christ. for as many of you as have been baptized into christ , have put on christ. — and if ye be christs , then are ye abrahams seed , and heirs according to the promise . see gal. iv . , . eph. i. . q. how were you hereby made an inheritor of the kingdom of heaven ? a. as , by my baptism , i became intituled to a right to it ; and was actually put into such a state , that if i be not wanting to my self , i shall not fail of being made partaker of it . tit. iii. , &c. but after that , the kindness and love of god our saviour toward man appeared , not by works of righteousness which we have done , but according to his mercy , he saved us , by the washing of regeneration , and renewing of the holy ghost : — that being justified by his grace , we should be made heirs according to the hope of eternal life . pet. i. , &c. blessed be the god , and father of our lord jesus christ , who according to his abundant mercy , hath begotten us again unto a lively hope , by the resurrection of jesus christ from the dead ; to an inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven for vs. q. are all , who are baptized , made partakers thereby of these benefits ? a. they are all , at that time , either made partakers of them , or intituled to them . but those only continue to hold their right to these privileges , who take care to fulfill their part of the covenant which was therein made between god and them. q. have none , but such as are baptized , a right to these benefits ? a. none have a right to them but such as are baptized , or were ready to have been baptized , had they had the opportunity of receiving that holy sacrament . jo. iii. . except a man be born of water , and of the spirit , he cannot enter into the kingdom of heaven . mark xvi . . he that believeth , and is baptized , shall be saved . sect . iii. q. what did your godfathers , and godmothers then for you ? a. they did promise and uow three things in my name , &c. q. what is the first thing which your godfathers , and godmothers , promised in your name ? a. that i should renounce the devil , and all his works , the pomps , and uanity , of this wicked world , and all the sinful lusts of the flesh. q. what does the renouncing of all these import ? a. it imports an utter forsaking of them : and obliges me not only inwardly to detest them ; but so to watch , and govern all my outward actions , as not to follow , nor be led by them. q. do you think that you shall be able thus to renounce the devil , the world , and your own flesh ? a. so perfectly , as i could wish , i cannot hope to do it in this present life : yet i trust that , by the grace of god , i shall always from my heart detest , and abhor them ; and so order my life , and actions , as not to be drawn into any evil courses by them ; nor even into the actual commission of any very great , and voluntary sins . q. what mean you by the devil ? a. it is the common name given in scripture to those wicked spirits , who having rebelled against god , and being thereupon justly cast off from that glorious state in which they were created by him ; do make it their constant business and endeavour to draw as many of us as they can into the same rebellion , and thereby into the same state of misery with themselves . pet. v. . be sober , be vigilant : because your adversary the devil , as a roaring lion , walketh about , seeking whom he may devour . q. what are the works of the devil , which , together with him , you , at your baptism , promised to renounce ? a. (a) all manner of sin : but chiefly i comprehend , under this first rank , those sins which either more immediately relate to him , or proceed from his suggestions ; (b) such as pride , malice , envy , revenge , murder , lying ; and , above all , witch-craft , and idolatry . q. what is the next enemy which , at your baptism , you promised to renounce ? a. this wicked world , with all the pomps , and uanitiy , of it . q. how is it that you call the world , ( the work of god's hands ) a wicked world ? a. not that it is in its self so , but only to shew how far , and in what respect , i am to renounce it ; namely , in all such cases in which it would draw me into any wickedness , for the sake of any thing which i desire , or enjoy , in it . gal. . . christ gave himself for our sins , that he might deliver us from this present evil world. john ii . . love not the world , neither the things that are in the world : if any man love the world , the love of the father is not in him . q. what do you mean by the pomps , and vanity , of this wicked world ? a. they do most properly denote the vain shew , and magnificence , of such as are great , and rich , in it : but do withal comprehend the riches themselves which minister to these vanities ; together with the covetousness , injustice , oppression , and whatsoever other sins , of the like kind , men commit for the support of their vanity , and to obtain such things as minister only to the pomp , and pride , of life . q. what is the third enemy , which your religion engages you to renounce ? a. the sinful lusts of the flesh. q. what mean you by the word flesh ? a. i mean that natural corruption which dwells in our flesh , and through which we are continually apt either to be led into sin , or to be hindered in our duty . rom. vii . . . for i know that in me , that is in my flesh , dwelleth no good thing . rom. viii . . therefore , we are debtors not to the flesh , to live after the flesh : for if ye live after the flesh ye shall die ; but if ye , through the spirit , do mortifie the deeds of the body , ye shall live . see gal. v. , . q. what do you understand by the sinful lusts of the flesh ? a. those inordinate desires , and inclinations , which proceed from this principle ; and dispose us to those sins which are in a peculiar manner called , in scripture , the works of the flesh : see gal. v. . rom. viii . . coloss. iii. . joh. ii . . q. what was the second thing which your godfathers , and godmothers , promised for you at your baptism ? a. that i should believe all the articles of the christian faith. q. where are those articles to be met with ? a. they are only to be found in , and believed upon the authority of , god's word : yet have been collected into that short summary of our faith , which is commonly called the apostles creed . q. what was the third thing , which your godfathers , and godmothers , promised in your name at your baptism ? a. that i should keep god's holy will and commandments , and walk in the same all the days of my life . q. has there been any such summary collection made of god's commandments , as you say there has been of the principal articles of your christian faith ? a. yes there hath , and that by god himself , in those ten commandments which god deliver'd to the jews heretofore ; exod. xx , and which continue no less to oblige us now . mat. v. , &c. q. dost thou not think that thou art bound , &c. a. yes verily , and by god's help so i will , &c. q. upon what grounds do you think your self obliged to make good what your godfathers , and godmothers , promised for you at your baptism ? a. upon many accounts ; but chiefly because what was then transacted , was not only done in my name , but for my benefit , and advantage : and i must resolve to fulfil what they promised for me , or i shall not receive the blessings , which , in consideration thereof , god was pleased to make over to me . besides that they promised nothing on my behalf , but what it would otherwise have been my duty , as well as interest , to have fulfill'd . q. by what means do you hope you shall be able to fulfil what they promised for you ? a. by the grace of god , which i am assured shall not be wanting to me , if i do but heartily pray to god for it , and take care to use it as i ought to do . luke xi . . if ye being evil know how to give good gifts unto your children , how much more shall your heavenly father give the holy spirit to them that ask him ? q. how are you assured of god's grace to enable you to believe , and to do , what he requires of you ? a. inasmuch as by my baptism i was put into a state of salvation , which i could not have been , were i not thereby secure of whatsoever is needful , on god's part , to be bestow'd upon me , in order to my attaining of salvation , through jesus christ our saviour . rom. i. . the gospel of christ , is the power of god unto salvation to every one that believeth . phil. ii . , . work out your own salvation with fear and trembling : for it is god which worketh in you both to will , and to do , of his good pleasure . q. how came you to be called unto such a blessed state as this ? a. only by the mercy of god , and thro' the merits of jesus christ our saviour ; and therefore i do most heartily thank our heavenly father , that he has called me to this state of salvation , through jesus christ our saviour . q. do you think that you shall be able still to go on , and persevere in this state ? a. it is my earnest desire and purpose so to do ; and i trust that by the grace of god , i shall do so . b for which cause , i will never cease to pray unto him for the continuance of his grace ; that so i may be found faithful and sincere in my duty to my lives end. thess. iii. . the lord is faithful , who shall stablish you , and keep you from evil. eph. iv . . grieve not the holy spirit of god , whereby you are sealed unto the day of redemption . phil. . . being confident of this very thing , that he which hath begun a good work in you , will perform it untill the day of jesus christ. sect . iv. q. but what if notwithstanding all your present desires , and resolutions , you should chance to fall away from your duty ; and thereby put your self out of this state of salvation ; ●s there no way left for you to recover your self , and to return again to it ? a. yes , there is ; by a true repentance for the sins which i shall have committed , and an humble confession of them to god ; with earnest prayer for his forgiveness , through the merits , and intercession , of jesus christ , our blessed saviour and redeemer . q. what mean you by repentance ? a. i mean such a conversion of a sinner to god , whereby he is not only heartily ‖ sorry for the evil he has done , and resolved to forsake it ; † but do's actually begin to renounce it , and to fulfil his duty according to his ability ; with a steadfast purpose to continue god's faithful servant unto his life's end. q. what are the chief acts required to such a repentance ? a. to forsake evil , and to do good : to turn from those sins which we repent of ; and to serve god by an universal obedience of him , in whatsoever he has required of us . q. what is the first step towards a true repentance ? a. to be thoroughly convinced of the evil of our ways , and heartily sorry for it . q. is any kind of sorrow to be look'd upon as a part of true repentance ? a. no ; there is a sorrow for sin which proceeds , not from any love of god , or sense of our duty to him ; nor yet from any real hatred of the sins which we have committed ; but meerly from the fear of god's judgment , and of the punishment which we may be likely to suffer for them . this is that sorrow which is commonly called attrition ; and may be in the most wicked men , without ever bringing them to any true repentance for their sins . q. what then is that sorrow which leads to a true repentance ? a. it is that godly sorrow which proceeds from a sense of our duty , and of the obligations we lie under to the performance of it . when we are sorry for our sins upon the account of our having thereby offended god ; broken the covenant of the gospel ; and grieved the holy spirit which was given to us ; and are therefore resolved immediately to forsake our sins , and never to return any more to them . q. how is such a sorrow to be wrought in a sinner ? a. only by the grace of god , and the serious consideration of our own estate towards him : the former to be attain'd by our constant prayers for it ; the latter , by accustoming our selves often to examine our souls , and to try our ways , by the measures of that obedience which the gospel of christ requires of us . q. do's not god make use of many other ways to bring men to such a sorrow ? a. god has many ways whereby to bring sinners to repentance . sometimes he do's it by bringing some temporal evils , and calamities , upon them : sometimes by visiting them with terrors , and disquiets of mind : sometimes he calls upon them by the outward ministry of his word ; and sometimes by the evils which befal others , especially those who were their companions in their sins . but whatever the occasions be which god is pleased to make use of to bring us to repentance , it is the grace of the holy spirit , and the serious consideration of our own wretched estate , that begins the work , and produces in us that godly sorrow , which finally ends in a true repentance . q. what are the chief motives , with respect to us , to engage us thus to sorrow for our sins ? a. the threats of god , denounced in the holy scriptures , against impenitent sinners ; and the promises there made of pardon to all such as shall truly repent , and return to their duty , as they ought to do . q. what is the next thing required in order to a true repentance ? a. confession of sin : not that god has any need of being informed by us of what we have done amiss ; but to the end we may thereby both raise in our selves a greater shame , and sorrow , for our evil doings ; and give the greater glory to god , by such a solemn humbling of our selves in confession before him . q. is such a confession necessary to our forgiveness . a. so necessary that we have no promise of any pardon without it : prov. xxviii . . he that covereth his sins shall not prosper ; but whoso confesseth and forsaketh them shall have mercy . joh. i. , . if we say that we have no sin , we deceive our selves , and the truth is not in us . if we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all vnrighteousness . q. to whom is our confession to be made ? a. always to god ; and in some certain cases to man also . q. what are those cases in which we ought to confess our sins to man , as well as unto god ? a. they are especially these three . . i● case we have offended , or injured our neighbour , and upon that account need to obtain hi● pardon , as well as god's . . if by any ope● and notorious transgression we shall happe● to have either deserved , or , it may be , to hav● fallen under , the censures of the church ; an● so confession to the church be necessary , to restore us to the peace of it . or , . if we shal● have any private reason that may move us to acquaint any person with our sins ; for advice , for prayer , for absolution ; or for any the like advantage , which cannot be had without it . q. what think you of that confession ( commonly called by them auricular-confession ) which the church of rome requires , as necessary to forgiveness ? a. i look upon it as a great and dangerous imposition , that has no warrant from god ; is a great rack and snare to the consciences of good men , and may be apt to encourage most others in their sins : whilst by the absolution , which is so readily given them thereupon ( and the efficacy of which is so highly magnified in that church ) they are taught to entertain a much less opinion both of the heinousness , and danger , of their evil-doings , than either the scripture warrants , or their own interest should prompt them to admit of . q. is there not somewhat yet required , beyond this , in order to our forgiveness ? a. yes there is : for to all this there must be super-added an actual forsaking of those sins which we confess , and that absolute , and without reserve : so that we must firmly resolve , and , as much as in us lies , heartily endeavour , never to return again any more to them . q. but ought there not , beyond all this some satisfaction to be made to god , for the sins which we have committed ? a. yes certainly ; and such there has been made , by our saviour christ , for us ; who has fully satisfied the justice of god in that kind , and left nothing more for us to do , in that behalf . q. what do you then say to those satisfactions , which the church of rome teaches we may , and ought to make , for our sins ? a. that they are built upon a false foundation ; are contrary to the goodness of god , and beyond the capacity of man. q. what is the foundation upon which they are built ? a. it is this ; that when god forgives us our sins , whether upon our own repentance , or by virtue of the priest's absolution ; he remits indeed the fault , and purges away our guilt ; and by this acquits us from the everlasting punishment that would otherwise have been due to them ; but yet still retains us under an obligation to some temporal sufferings , either by satisfactory works to be done for them in this life ; or by undergoing a certain proportion of pain for them after death , in a place which they call purgatory . q. how does it appear that this foundation is false and erroneous ? a. because , in the first place , it is absurd to suppose , that god should forgive the whole guilt of our sins , and yet , having done so , should afterwards punish us for them : and , secondly ; it is injurious to the sufferings and merits of christ , whose death was a sufficient satisfaction for the sins of the whole world ; and has left no room either for god to require , or for us to pay , any thing more . q. does repentance then , if it be sincere , without any thing more , restore us again to our state of grace , and reconcile us to god almighty ? a. if it be sincere , it does , through faith in jesus christ. q. does god allow repentance to all sins ? jo. vi . . act. xiii . . xvi . , . pet. i. , &c. a. there is no sin but what true repentance washes away : but there may be some cases in which god may deny us his grace , so that we shall not be able truly to repent . q. what cases are they ? a. they may all be reduced to this one general ; namely , a wilful abuse , and resistance , of the divine grace : whether it be by a long habit of sinning ; or by frequent acting against the dictates of our own consciences , and the motions of god's holy spirit : to say nothing of some sins , which are in an eminent manner destructive of the divine grace , such as pride , covetousness , sensuality ; but especially that sin which is particularly called in scripture , the sin against the holy ghost . q. what is meant by that sin ? a. i suppose it to have been the particular sin of the jews heretofore , in not only obstinately refusing to receive our blessed lord for their messiah , after sufficient proofs given by him to convince them that he was so ; but ascribing those miracles which he wrought in proof of his authority , to the help of the devil , when at the same time they either were abundantly convinced , or , but for their own fault might have been , that he did them by the power of god. mat. xii . . comp. mark iii. . luk. xii . . q. do you look upon this sin to have so wholly belonged to those men , as not to be capable of being committed by any now ? a. that very sin , which in scripture is so called , cannot now be committed , because christ is not now upon earth , nor have we therefore any occasion given us , thus to blaspheme against the holy ghost . yet some sins there are of a like nature , which may still be committed ; and which , being committed , may prove no less dangerous to those who are guilty of them , than that sin did prove to the pharisees heretofore . q. what sins are those , which you suppose to come the nearest to it ? a. apostacy from the christian religion , after having been convinced of the truth , and made partakers of the promises of it . next to that , an apostacy from the truth , and purity of the gospel , for the sake of some worldly fears on the one hand , or present hopes on the other , to the communion of a church , which not only obstinately resists the truth ; but damns , and persecutes , all such as profess it . and , lastly , apostacy to idolatry , which seems to be the sin unto death spoken of by st. john , jo. v. . and for the remission of which he gives us but little encouragement to pray , v. . q. what then do you think of those who go off from the communion of the church of england , to that of the church of rome ? a. as of apostates , and idolaters : to whom god may , by an extraordinary effect of his mercy , give grace for repentance , and so for salvation ; but of whom otherwise , we have no ground of hope . q. do you think such in a more dangerous estate , than those who were from the beginning bred up in the roman communion ? a. i do ; forasmuch as they have both rejected the truth once known , and received by them ; and cast off the way , in which the providence of god had placed them ; and that , it may be , on some base grounds , to be sure , without any sufficient reason to justifie their doing of it . q. what then do you think of those who have always been of the communion of that church ? a. i think them , in general , in much greater danger now , than they were before the reformation : and still those in more danger who have lived among those of the reformed church , and so were in a better capacity of being convinc'd of the errors of their way . but , most of all , do i think the estate of those dangerous , or rather desperate , who are learned , and know their errors ; or are priests , and so called to instruct the people in the purity of christ's religion . the sincere , and ignorant , who want capacity , or want opportunity , to know the truth , i hope god will forgive : the careless , the prejudiced ; but , most of all , the obstinately blind , among them , i neither can acquit , nor do i think that god will forgive them. sect . v. q. what was the second thing which your godfathers , and godmothers , promised in your name ? a. that i should believe all the articles of the christian faith. q. where are those articles to be found ? a. in the holy scriptures ; and particularly those of the new testament . q. what mean you by the holy scriptures ? a. i mean those books , which thro' the assistance of the holy spirit , were written by moses , and the prophets , under the law ; and by the apostles and evangelists of christ , since the publishing of the gospel ; to direct us in the knowledge of god , and of the duty which he requires of us. q. how do you know what books were written by these persons , in order to these ends ? a. by the constant , universal , and undeniable testimony both of the jewish and christian church : from the former of which we have received the scriptures of the old , from the latter those of the new testament . q. how do you know that these books were written by the assistance of the holy spirit ? a. by the authors who wrote them ; who were doubtless no less inspired in what they wrote , than in what they taught , of the gospel of christ. . by the design of god in the composing of them ; which was to leave thereby a constant , infallible rule of faith , to the church , in all ages of it . . by the opinion which all christians from the time that they were publish'd , have had of them ; and the deference which , upon that account , they have paid to them. and , lastly , by the subject-matter of them , and those internal marks of divine wisdom , and piety , which are so conspicuous in all the parts of them. q. do you look upon these scriptures , as the only , present , rule of your faith ? a. i do : nor is there any other certain foundation , on which to build it . q. what think you of the tradition of the church ? a. could i be sure that any thing , not contain'd in the scriptures , came down by a certain , uninterrupted tradition , from the apostles , i should not except against it . nay , i do therefore receive the holy scriptures , as the rule of my faith , because they have such a tradition to warrant me so to do . but because there is no such tradition for any thing besides , therefore neither do i build my faith upon it : but , on the contrary , do suppose that , by the providence of god , the holy scriptures were purposely written , to prevent those doubts , those forgeries , and deceits , which his infinite wisdom foresaw , an oral tradition would always have been liable unto . q. can the holy scriptures alone make your faith perfect ? a. they can : nor ought i to believe any thing as an article of my faith , which is not to be found in them , or cannot plainly be proved by them. q. what do you think of the church's definitions ? a. that i ought to submit to them in whatsoever they define agreeably to the word of god : but if in any thing they require me to believe what is contrary to the word of god , or cannot be proved thereby ; i ought absolutely to reject the one , and am under no obligation to receive the other . q. but is not this to make your self wiser than the church ? a. no , by no means ; but only to make the word of god , of more authority with me than the word of man : whilst i chuse rather to regulate my faith by what god has deliver'd , than by what man defines . q. are the holy scriptures so plain , and easy to be understood , that every one may be able to judge for himself what he ought to believe ? a. in matters of necessary belief , they are very plain , even to the most ordinary christian : yet we do not deny but that every man ought to hear the church ; and attend to the instructions of those who are the pastors of it . only we say , that neither the church , nor its pastors , ought to teach any thing as an article of faith ; or require any man's assent to it , as such , that cannot be shewn to have been either expresly deliver'd in the word of god ; or , by a plain and necessary consequence , be proved thereby . q. but how shall the unlearned be able to know what the scriptures propose ; seeing they are written in a language which such persons do not understand ? a. by reading them in their own vulgar tongue , into which every church has , or ought to have them faithfully translated , for the benefit of those who do not understand the languages in which they were composed . q. do you then think that the people ought to be suffered promiscuously to read the holy scriptures ? a. who shall forbid them to read what was purposely designed by god for their instruction ? the scriptures are as much the voice of the apostles , and evangelists , to us of these times , as their preaching was to those of the age in which they lived . and it may , with as good reason , be ask'd , whether we think the people ought to have been promiscuously suffer'd heretofore to hear the apostles preach ; as whether they ought to be suffer'd promiscuously to read their writings now. q. but amidst so many things as the holy scriptures deliver , how shall the people be able to judge what is necessary to be believed by them ? a. let them believe all they meet with there , and then to be sure they will believe all that is necessary . but for the sake of those who either want ability to read , or capacity to judge , what is most necessary , in point of faith , to be known , and profess'd by them ; the * church has , from the beginning , collected it into a short summary ; which every person , of old , was required both to know , and assent to , before he was admitted into the communion of it . q. what is that summary of which you speak , and which you account to comprehend all the most necessary articles of our christian faith ? a. it is commonly called the apostles creed : not that the apostles themselves composed it ; ( at least not in the very form in which we now have it ; ) but because it seems to come the nearest , of any , to the apostles times ; and does , with the greatest simplicity of expression , comprehend a short summary of the apostles doctrine . q. what mean you by the word creed ? a. it is the same in latine , as belief in english : and it is so called in both from the first words of it , i believe ; and which in sense , though not in expression , run through every article of it . sect . vi. q. rehearse the articles of your belief . a. i believe in god the father almighty , &c. q. you said that those words i believe , were not only the first words of your creed , but the most material ; as running , in effect , through every branch of it . tell me , therefore , what do you mean when you say , i believe ? a. to believe , in the general , is to assent to the truth of any thing , upon the sole authority of the person who delivers it : who , if he be a man only , the assent which i give to what he says , produces in me a humane faith ; if , as here , he be god , then the assent which i give to what is deliver'd by him , is properly a divine faith. q. what is the difference , with respect to us , between these two ? a. it is very great : for because a man , though never so wise , and careful himself , may yet not be honest , and so impose upon me : or should he be never so upright , may yet , after all his care , be mistaken himself , and thereby lead me into errour ; therefore in assenting to what such a one proposes , i can at the most give but such a belief to it , as is suitable to a meer humane testimony . i may believe what he says to be true , but yet so as not to exclude a possibility of its being otherwise . whereas god being neither capable of being deceived himself , nor of imposing upon any other ; when i give my assent to what he has revealed , i do it not only with a certain assurance that what i believe is true , but with an absolute security , that it cannot possibly be false . q. but why do you say , i believe , and not we believe ; as when you pray , you say , ovr father , & c ? a. because though one man may pray , yet one man cannot believe for another . and however in charity i may suppose every christian to believe what is here delivered ; yet since 't is certain there are many infidels , and hypocrites , scatter'd up and down among the faithful , and i cannot certainly distinguish who are indeed believers , and who not ; neither can i , with an assurance of faith , say , we believe , because i cannot certainly tell , whether another man does truly believe these articles or no. besides , that this creed being intended to be the form , upon the confession whereof , persons should be admitted to baptism ; and in that case , every one was to make a distinct profession of his faith , in order thereunto ; it was fitting the creed its self should be penn'd after such a manner , as was most proper for the main end for which it was compos'd . q. are all the things contain'd in this creed to be proved by divine revelation ? a. they are all plainly deliver'd to us in the holy scriptures ; which being confessed by all christians to be the word of god , what is deliver'd by them , must be look'd upon to be delivered to us by god himself . q. what are the general parts of which this creed does consist ? a. they are these four : first , it shews us what is most needful to be believ'd , and professed by us , concerning god the father : secondly , concerning our lord jesus christ : thirdly , concerning the holy ghost : and fourthly , concerning the church of christ ; its duties and privileges here , and the blessings and glory which god has prepared for it hereafter . q. do you think it necessary not only to believe all these things , but also , upon occasion , to profess the belief of them . a. i do think it necessary , whenever our duty to god ; or the edification of our neighbour ; or the honour of our religion , shall require it of me. mat. x. . whosoever shall confess me before men , him will i confess also before my father which is in heaven . but whosoever shall deny me before men , him will i also deny before my father which is in heaven . rom. x. . if thou shalt confess with thy mouth the lord jesus , and shalt believe in thy heart , that god hath raised him from the dead , thou shalt be saved . for with the heart man believeth unto righteousness ; and with the mouth confession is made unto salvation . see pet. iii. . sect . vii . q. what is the first article of your creed ? a. i believe in god the father almighty , maker of heaven and earth . q. what is god ? a. he is an eternal , infinite , incomprehensible spirit ; immortal , invisible ; most perfect himself , and the giver of all perfection , to all other things . q. how do you profess to believe in god ? a. i do firmly believe that there is such a being as god , heb. xi . . and that there is but one such being ; so that besides him there neither is , nor can be , any other . cor. viii . . . we know that there is none other god but one : — to us there is but one god the father . isaiah xlv . , . i am the lord , and there is none else ; there is no god besides me : i am the lord , and there is none else . q. upon what account do you give to god the title of father ? a. upon several accounts , but chiefly on these two : . with respect to our lord jesus christ , whom , in the next article , we profess to be his son : and , secondly , as he may also be accounted our father . cor. i. . blessed be god , even the father of our lord jesus christ. see joh. x. , , &c. q. how do you believe god to be our father ? a. by right of creation ; so he is the father of all mankind : cor. viii . . to vs , there is but one god the father , of whom are all things . by right of adoption ; so he is the father of us christians in particular . eph. i. , . blessed be the god , and father of our lord jesus christ — who hath predestinated vs unto the adoption of children , by jesus christ , to himself . q. what do you mean by the attribute of almighty ? a. i mean two things : ( st ) that god has a right of absolute power , and dominion , over all the world. dan. iv . . his dominion is an everlasting dominion , and his kingdom is from generation to generation . and ( dly ) that he has an infinite power of action ; so that he can do all things , and with him nothing is impossible . mat. xix . . q. can god then do all things ? a. he can do all things that are not either simply impossible to be done , as implying a contradiction : or else contrary to his goodness , and perfection , to do ; as to sin ; to be ignorant ; and the like . q. by what act especially has god manifested himself to be almighty ? a. by making the heaven , and the earth . q. what do you understand by that expression , the heaven , and the earth ? a. i comprehend under it all things that ever were made ; visible , and invisible ; as being all made , and created by god. q. how did god make all these ? a. after two different manners . some he produced by an immediate creation : thus were the angels form'd , and the spirits of men ; and thus was that first matter produced , of which moses speaks , gen. i. . that in the beginning god created the heaven , and the earth . to the other parts of the creation he gave being , by forming them out of an antecedent matter : so he made this visible world , as we read , gen. i. q. by whom did god make the world. a. by his son ; sometimes call'd the word : job . i. . all things were made by him , and without him was not any thing made that was made . and again , vii . . the world was made by him. q. was this son , the same jesvs , who afterwards came into the world , to publish the gospel , and die for us ? a. so the scriptures expresly tell us : heb. i. , . god , who at sundry times , and in divers manners , spake in time past unto the fathers by the prophets , hath in these last days spoken unto vs by his son ; by whom also he made the worlds . and st. paul , speaking of him , in whom we have redemption through his blood , even the forgiveness of sins ; col. i. . tells us , ver. . that by him were all things created , that are in heaven , and that are in earth , visible and invisible ; whether they be thrones , or dominions , or principalities , or powers , all things were created by him , and for him ; and he is before all things , and by him all things consist . q. is there any thing more comprehended in this article , with relation to god the father ? a. this only ; that as god , at the beginning , thus created all things ; so having created them , he has ever since continued to support and preserve them . heb. i. . and that so particularly , that there is not the least thing in the world , to which his providence does not extend it self . mat. vi . . . x. , . q. how do you profess to believe all this of god ? a. because though some part of it might have been discover'd by natural reason , and accordingly was found out by the wiser heathens ; yet the full , and perfect knowledge of all this , is due to revelation : and by the accounts we have of these things in the holy scriptures , we both more clearly understand them , and are more firmly perswaded of the truth of them. sect . viii . q. what does the second part of your creed contain ? a. it contains a short summary of all such things as are necessary to be known , and believed by us , concerning our lord and saviour jesvs christ . q. how is he here described to us ? a. by his person ; his office ; his relation to god , and to vs. and in iesus christ , his only son , our lord. q. how is his person set out , in this article , to us ? a. by the name which he went by whilst he was upon earth ; jesvs . q. how came our saviour to be called by that name ? a. he was so called by the express command of god , deliver'd by an angel ; first to the blessed virgin , luk. i. . and then to joseph . mat. i. . q. is there any particular significancy in that name , that should move god , in such an extraordinary manner , to give it to him ? a. there is : for it denotes a saviour ; and was given by god to our blessed lord to shew , that he was to be the saviour of the world ; and that no other was to be so : mat. i. . thou shalt call his name jesus , for he shall save his people from their sins . acts iv . . neither is there salvation in any other ; for there is none other name under heaven given among men , whereby we must be saved . q. how was this jesus to save the world ? a. by delivering us both from the power , and from the punishment of our sins ; and by putting us in a way of attaining unto everlasting salvation . tit. ii . , &c. rom. vi . , , &c. q. what is the title given to our blessed lord , with respect to his office ? q. he is called christ ; which is the same in greek , that messias is in hebrew , or syriac : and is as much as to say , the anointed . joh. i. . we have found the messias , which is being interpreted , ‖ the christ. joh. iv . . i know that messias cometh , which is called christ. q. why had our saviour this title given to him ? a. to shew , that as by the ceremony of anointing heretofore , god consecrated those whom he called to some certain offices ; so was this jesus to be separated , though not by a visible vnction , yet by the invisible power , and grace of the holy spirit , for all those offices , to which men were anointed , by god's command , under the law. act. x. . god anointed jesus of nazareth , with the holy ghost , and with power . q. what were those offices , to which men were consecrated , by the ceremony of anointing , under the law ? a. they were chiefly three ; to the office of a prophet , a priest , and a king. q. was our saviour to be consecrated to all these ? a. he was ; and that by express prophecies , before his coming into the world. see psal. xlv . cx . deut. xviii . , , &c. isa. ix . . lxi . . q. how did god anoint him to these offices ? a. the holy ghost came upon him ; and god , by a voice from heaven , declared him to be his son , and commanded all the world to hear him : mat. iii. , . and he received the spirit without measure , for the discharge of all of them. joh. iii. . q. you say , that god before prophesy'd of such a christ ; did the jews know that he had done so ? a. yes ; and at that very time that christ came into the world , they generally expected the coming of him. mat. xi . . joh. iv . . vii . . luke iii. . q. how then came it to pass , that they did not more readily receive him ? a. because they had flatter'd themselves with the expectation of a temporal prince ; who should deliver them from their enemies , and restore again the kingdom unto israel : and therefore they could not bear the disappointment of receiving such a messias , as our saviour professed himself to be . luke xxiv . . act. i. . q. what security have we , that this was indeed the messias , of whom moses , and the prophets spake ? a. the greatest that can be imagin'd . ( a ) he came at the exact time that the messias was to come . ( a ) gen. xlix . . malach. iii. . dan. ix . ▪ . (b) he descended of the tribe out of which the messiah was to proceed . gen. xlix . , . isa. xi . , . comp . mat. i. luk. iii. (c) he was born at the place where the messias was to be born . mich. v. . mat. ii . . he was conceived of a virgin , as the messias was to be conceived . isa. vii . . mat. i. . luk. i. , . besides all which , he had such extraordinary witness born to him , as is not to be gain-said . god raised up a singular fore-runner to prepare the way for him . being come into the world , he own'd him , by a voice from heaven , to be his son : mat. iii. . he himself wrought such miracles , as no one ever did : joh. vii . . ‖ he empower'd his disciples to work the same miracles in his name , and for the confirmation of his authority . mat. x. , . mark xvi . , . being put to death at the instigation of the jews , he was by god raised again the third day from the dead ; and , in the presence of his disciples , visibly taken up into heaven , where he now sitteth at the right-hand of god. acts i. , . q. you said that jesus was called christ , because he was to be consecrated by the holy ghost to the several offices , to which men were anointed under the law : tell me therefore , how does it appear that this christ was a prophet ? a. it is manifest that he exercised all the parts of the prophetick office. he foretold things to come . jo. ii . . mat. xvii . , . xxiv . , &c. he declared god's will to the world : and he commission'd his disciples , to go and publish the same doctrine of salvation to all mankind . mat. xxviii . , . mar. xvi . . q. how do you believe christ to have been a priest , seeing he was not descended of a priestly tribe , or family . heb. vii . . a. as the scriptures teach me to believe : i believe him to have been a priest not according to the legal institution ; but of another , and more ancient kind : after the order of melchisedeck . psal. cx . . heb. v. . vi . . vii . , &c. q. what is the order of which you speak ? a. it is evident that when god chose the tribe of levi , and the family of aaron , to minister unto him under the law , he took them instead of the first-born of every tribe , and family , who , by virtue of their birth-right , had the priesthood belonging to them . exod. xix . . xxiv . . now melchisedeck living before this was done , was a priest by that ancient right , and not according to the law. but then besides this , he was a king too ; and so the high-priest over his people . now such a priest , and prince together , was christ over his church . heb. vii . , . again : of melchisedeck we know not either who went before him , or who succeeded him in these offices . so that his priesthood , as to us , was a solitary priesthood , in which as he succeeded none , so neither does it appear that any succeeded him. and such also is the priesthood of christ : there was never any such high-priest before , nor shall there ever rise up any like him . heb. vii . , . — , . q. wherein did he exercise this office ? a. in all the parts of the priestly function : he offer'd up himself a sacrifice for our sins . heb. vii . . ix . , , . having done this , he ascended into heaven , there to appear in the presence of god for vs , heb. ix . , . and he blesseth us , not only by delivering us hereby from the punishment of our sins , but by sanctifying our souls ; and so freeing us , in great measure , even from the present power of them. heb. ix . . x. , , , . q. how does it appear that our lord was not only a prophet , and a priest , but a king also ? a. the scripture expresly calls him so : jo. xii . . xviii . . and that authority which he has all along exercised over his church , proves him to have been so . q. what is that authority ? a. while he was yet upon earth , he gave laws unto his church , for the regulation of the lives and actions of those who should become members of it . mat. vii . , . these laws he establish'd with the royal sanction of rewards and punishments : mat. vii . , . he settled a ministry , for the conduct of his church under him : jo. xx . , , . he rules in the hearts of the faithful , by his spirit . he has already begun to subdue our enemies , sin , the devil , and death : and he will hereafter utterly destroy them . cor. xv . , , . he now sits , in full power , at the right-hand of god , interceeding for us : and , at the end of the world , he will descend from thence with glory , to judge the world , and so put in execution his promises , and threatnings ; by infinitely rewarding those who shall be found to have observed his laws ; and exceedingly punishing those who shall have broken them : mat. xxv . , &c. sect . ix . q. what is that relation which christ is here said to have to god ? a. he is his only son. q. in what respect do you believe christ to be the son of god ? a. he is called so in the holy scriptures upon several accounts : * as he was conceived by the holy ghost of the virgin mary : luk. i. . * as he was anointed by the holy ghost to the office of the messiah : jo. x. . * as he was begotten again of god when he raised him from the dead : act. xiii . . rom. i. . and , lastly , * as being raised from the dead , he was made by god the heir of all things . heb. i. . q. in which of these respects do you here profess to believe , that jesus christ is the only son of god ? a. precisely speaking , in none of them all ; though yet i acknowledge the most of them to be so proper to him , as not to be capable of being applied to any other . but when i here profess christ to be god's only son , i do it upon a much higher , and more excellent foundation ; namely , upon the account of his eternal generation , and that communication which god the father thereby made of the divine nature to him. q. do you then look upon christ to have been made by god partaker of the divine nature ; and so , to have been from all eternity , god , together with him ? a. if i believe the scriptures to give a true account of the nature of christ , so i must believe : for i find the same evidences in them of the godhead of christ , that i do of that of the father . q. what be those evidences ? a. first , they give the name of god to him ; and that in such a manner as plainly shews it is to be understood , in its most proper import , and signification . jo. i. . xx . . rom. ix . . tim. iii. . jo. v. . phil. ii . . secondly , they ascribe the most proper , and incommunicable attributes , of god to him. such as omnipotence ; jo. v. . rev. i. . xi . . omniscience : jo. xvi . . xxi . . luk. vi . . comp . jo. ii . . rev. ii . . immensity : jo. iii. . mat. xviii . . xxviii . . jo. iii. . immutability : heb. i. , . xiii . . and even eternity it self : rev. i. , . xxii . . prov. viii . . mich. v. . isa. ix . . to him , thirdly , they ascribe such works , as can belong to none that is not god. the creation of the world : jo. i. , . col. i. . heb. i. , . the preservation of it : heb. i. . miracles : jo. v. , . vi . . the mission of the holy ghost : jo. xvi . , . xiii . . and , in short , all the works of grace , and regeneration : jo. v. . x. . xiii . . act. xvii . . xx . . eph. v. , &c. add to this , fourthly , that he is there shewn to be honoured as god : jo. v. . heb. . . prayer fs made to him : act. vii . . cor. i. . faith , and hope are directed to be put in him : jo. xiv . . psal. ii . . praises and thanksgivings are given to him. jo. xiv . . rev. iii. . glory , and honour , are rendred to him. rev. v. . compare iv . . and no wonder ; since , lastly , the nature of god is therein also expresly ascribed to him : heb. i. . phil. ii . . col. ii . . compare col. i. , . q. but if christ , therefore , be god , as well as the father , how can he be called the son of god ? a. because he received his divine nature from the father ; who is the beginning , and root , of the divinity ; and has communicated his own essence to christ : who , therefore , though he has the same nature , and so , in that , is equal with the father ; yet is he in order after him ; as being god of god. q. how does it appear that christ received his divine nature from the father ? a. it can only be known by that revelation which god has made of it in the holy scriptures : where he is , for this reason , said to be the brightness of his glory , and the express image of his person , heb. i. . the image of the invisible god : col. i. . cor. iv . . to be from god : jo vii . . to have life from the father : jo. v. . and the like . and upon this account it is , that our saviour himself says , that the father is greater than he : jo. xiv . . that he can do nothing of himself , but what he seeth the father do : jo. v. , . or if this be not yet plain enough ; they tell us farther , in express terms , that he is the begotten , and the only begotten , son of the father , jo. i. , . iii. , . heb xi . . jo. iv . . v. . q. but will not this make the holy ghost , as much god's son , as christ ? and how then is christ his only son ? a. in matters of this kind , which are so far above our capacities , and of which we know nothing , but what god has been pleased to reveal to us , we must speak , as god , in his word , has taught us to speak . now the scriptures no where call the holy ghost , the son of god ; nor god , the father of the holy ghost : and therefore though we know not what the precise difference is , yet because the proper act of a father is to beget ; we say that christ received his divine nature from god by generation ; but of the holy ghost we say , as the scriptures do , that he proceedeth from the father : jo. xv . . and is the spirit not of the father only , but of the son also . gal. iv . . rom. viii . . phil. i . pet. i. . q. what is the last respect in which our saviour is here represented to us ? a. his relation to vs : ovr lord . eph. iv . . cor. viii . . rev. x. . q. how is christ ovr lord ? a. as he is god , together with the father ; and as by him god created the world ; so has he the same original right of dominion with him , and is lord of all his creatures . q. is there not some other ground for this title , and which restrains it in a particular manner to mankind ? a. yes , there is : inasmuch as by his coming into the world , and dying for us , he redeemed us from death , and so became our lord , by virtue of that purchase which thereby he made of us. q. when did christ begin , in this respect , to be our lord ? a. he entred , in part , upon this authority before his death , though not without respect to his dying for us : as is evident from his publishing his gospel ; abrogating the law ; and setting out the conditions of life and death to mankind . hence , before his death , he asserted to himself the power to forgive sins : mat. ix . , . but the full exercise of his dominion , he entred not upon till after his resurrection ; when , as himself declared to his apostles , mat. xxviii . . all power in heaven and earth was given unto him. see eph. i. , . q. how long will christ continue , in this respect , to be our lord ? a. christ will continue to be our lord for ever ; and of his kingdom there shall be no end : luk. i , . but then as the subject matter of a great part of that authority which he now exercises over his church , is proper only to the present state of it , and will determine at the day of judgment ; so will all the farther exercise of such authority cease together with it . christ , as mediator , must reign , till he has put all his enemies under his feet ; till sin , death , the devil , and all wicked men , shall be destroy'd ; and all his faithful servants , be delivered from the power of them . psal. cx . . cor. xv . . but that being done , christ will deliver up this authority , to god , even the father : cor. xv . . nevertheless , still , as god-man , he will continue to reign with , and over , his saints , to all eternity , in heaven : and so make good what daniel foretold concerning him , dan. vii . . that his dominion is an everlasting dominion ; which shall not pass away ; and his kingdom that which shall not be destroyed . sect . x. q. what does your creed teach you farther to believe concerning our lord jesus christ ; in the following articles which relate to him ? a. all such matters as are necessary to be known , and believed by us , with relation to the great work of our redemption , which was accomplish'd by him. q. by what means did christ accomplish the redemption of mankind ? a. by giving up himself to the death upon the cross for us. pet. i. , . q. how could christ , whom you believe to be god , die ? a. he took upon him our nature , he became man , like unto one of us ; and being found in fashion as a man , he yielded up himself to death , even the death of the cross for us : phil. ii . , . act. xx . . q. after what manner was christ made man ? a. not by the conversion of his divine nature into the humane ; nor by any confounding of the two natures together : but by vniting our humane nature to his divine ; after a singular manner , and such as cannot be perfectly express'd by us. q. were then two distinct natures , the divine and humane , vnited together in christ ? a. yes , there were : and that in such wise as to make the same jesus christ , by the distinction of the two natures , in the vnity of the same person ; become truly , and really , at once , both god , and man. q. how was christ made man ? a. he was conceived by the holy ghost , and born of the uirgin mary . q. how could christ be conceived by the holy ghost ? a. not by the communication of any part of his own substance to him ; but as that blessed spirit set nature on work , and took away the need of any human concurrence to his production : and as , having thus prepared a body for him , of the substance of the virgin ; he breathed into it a most perfect , reasonable soul. q. wherefore was it needful for the holy ghost to do this ? a. both for the honour , and purity of our blessed saviour : † that so he might come into the world free from all tincture of sin : * and also , that by the extraordinariness of his birth , he might fulfil the prophecies , which god had before deliver'd concerning it . q. how was christ born of the virgin mary ? a. the substance of his body , was derived from that of the blessed virgin : he grew in her womb ; and at the full time of her delivery , she brought him into the world : and upon all these accounts , she was as much his mother , as any other woman is mother of the child that is born by her. q. had our saviour then a real body , like unto one of us ? a. he had both a real humane body , luke xxiv . . jo. iv . , and rational soul ; mat. xxvi . . luk. xxiii . . and was in all things like unto us , only without sin. heb. ii . . iv . . q. wherefore do you give the title of virgin , to the mother of our lord ? a. to testify our belief , that in the production of our saviour she had no knowledge of any man , but was at once a mother , and a virgin : not to determine any thing of her condition afterwards ; though we piously suppose , and it has been generally received , that she still continued , as she then was , a virgin. q. should not this relation of the blessed virgin to our saviour , oblige us to pay a more than ordinary respect to her ? a. no doubt it should : and therefore it will become us always to mention her with honour ; to imitate her vertues ; and to give thanks to god , for that extraordinary favour which he was pleased , to bestow upon her , that she should be the mother of our lord. luke . i. . q. what think you of that worship , which , upon this account , is paid to her , in the church of rome ? a. as of the grossest idolatry that , it may be , was ever committed in the world : such as no good christian can think of without horrour ; nor any one partake of , without the hazard of his salvation . q. what is that worship , of which you speak such hard things ? a. it is the most proper worship of god. * they pray to her in all their religious service : * they put their trust in her : they rely upon her for * grace , and * salvation : * they consecrate particular offices of devotion to her : * they erect societies to her honour : * they depend more on her mercies , than christs ; and * recur much oftner to her , than to him , for pardon , and forgiveness . sect . xi . q. you said , that the end of christ's being born of the virgin mary , was , that he might thereby be in a capacity of dying for us : tell me , therefore , how did christ do this ? a. he suffer'd under pontius pilate ; was crucified , dead , and buried . q. who was pontius pilate ? a. he was governor of judaea , under tiberius the roman emperor , at the time of christ's death ; and condemn'd our saviour to be crucified . q. why do you take notice of the person under whom christ suffer'd ? a. for several reasons . . to fix the time of his suffering , which had been particularly foretold by the prophet daniel , years before it came to pass . . to shew that at that time the sceptre was departed from judah , and so the time of jacob's prophecy , concerning the coming of the messiah , accomplish'd . and , . to account for the manner of christ's death ; which was also extraordinary , and foretold by the prophets : crucifixion being not a jewish , but a roman , kind of punishment . q. how came pontius pilate to condemn our saviour to this death ? a. he did it to satisfy the importunity of the jews , after having plainly declared , that he was not worthy to die . mat. xxvii . . luk. xxiii . , . . q. what do you observe from this ? a. the same which the providence of god evidently design'd to declare by it ; viz. that christ suffered for our sins , not for any evil that himself had done . q. did christ suffer any thing before his crucifixion ; that you say , first , he suffer'd ; and then that he was crucified ? a. yes , (a) very much : he was betray'd by one of his own apostles , was deny'd by another ; * was forsaken by them all. ‖ he was accused as a rebel , and false-prophet by the jews ; † was evil-intreated by the souldiers ; hurried from the chief priests to pilate ; thence to herod ; from him back to pilate again . he was blind-folded ; buffeted ; scourged ; crown'd with thorns ; spit upon : he carry'd his own cross through the city : and besides all this , underwent that inward grief , and anguish of mind in the garden , which much surpass'd all that he endured upon mount calvary . mat. xxvi . , . mar. xiv . , . q. wherefore was christ crucified ? a. to fulfil both the types , and prophecies , concerning his death . gen. xxii . . numb . xxi . . comp . jo. iii. . psal. xxii . . zach. xii . . and , in the next place , to deliver us from the curse of the law , by making himself a curse for vs. gal. iii. . q. how did christ suffer all this ? a. only in his * humane nature : his body bore all the inflictions of the jews , and souldiers , without : his soul was the seat of all his fears , and horrours , and pains , which he felt within . the † divine nature only gave worth , and value , to what the humane bore . the same person was god , and man , who underwent all this : but the man only suffer'd ; the divine nature , neither did , nor could suffer any thing . q. wherefore to his being crucified , do you add , that he died ? a. because though crucifixion 〈◊〉 was capital punishment , and extended unto death , yet it was not necessarily , in its self , mortal . so that christ might have been crucified , and yet for all that , not have died. q. was it necessary to our redemption , that christ should die ? a. it was : for the wages of sin is death : rom. vi . . and without shedding of bloud there could be no remission : heb. ix . . and therefore we could not have been deliver'd from death , on any other terms , than by christ's dying in our stead . whereas by dying , he has made a full satisfaction for our sins ; has taken away the sting of death ; and conquer'd him who had the power of death , that is , the devil . heb. ii . . ix.x. rom. v. , . cor. xv . , . q. how was christ's body disposed of , after he was dead ? a. it was decently , and honourably buried , by joseph of arimathea , and nicodemus , principal men among the jews ; and that according to the prophecies of god to that purpose . mat. xxvii . . mar. xv . . jo. xix . , &c. comp . psal. xvi . . isa. liii . , . q. what became of his soul , while his body lay in the grave ? a. he therein descended into hell. psal. xvi . . act. ii . . q. what does the word hell signify ? a. it is diversly used in the holy scriptures . sometimes it signifies the (a) grave : (b) sometimes the state of the dead : and sometimes ( especially in the new testament ) it denotes the (c) place of the damned , wherein they are to be tormented for ever and ever . q. in which of these significations do you here understand it ? a. in the first it cannot be taken : for of the burial of christ's body there was mention before ; and a soul cannot go into the grave . neither can it be taken in the last ; for christ finished all his sufferings on the cross : jo. xix . . and had nothing to undergo in the place of torments . q. but might not christ descend thither , to triumph over the devil in his own place ? or to deliver from thence , all such as should there believe in him ? a. something of this , i confess , has been suggested ; but without any sufficient arguments to support it . q. what then do you take to be the true meaning of this article ? a. it is evident that it must refer to the place whither christ's soul went in its state of separation : acts ii . . now what that place was , seems clearly pointed out to us in the holy scriptures . for , first , our blessed saviour promised the penitent thief , but a little before his death , that that day he should be with him in paradise : luk. xxiii . . and , secondly , as he was expiring , he gave up the ghost , with these words , father , into thy hands i commend my spirit . christ therefore having now finish'd his passion , expired upon the cross. his body was laid in the sepulchre ; his spirit return'd unto god that gave it ; and together with the soul of the penitent thief , was carry'd by the holy angels into paradise , where the souls of the righteous rest till the day of the resurrection . and from thence it return'd on the third day , and was again reunited to its body , as ours also shall be , at the day of judgment . q. what is your opinion of the limbus patrum , or prison , in which those of the church of rome suppose the souls of holy men , who dyed before the time of christ , to be shut up : and to deliver whom , they say , our saviour now went down thither ? a. as of a meer fiction , for which there is not the least ground in scripture , ‖ but much to the contrary ; and fit to keep company with their other dream of purgatory since . sect . xii . q. was christ to continue always under the power of death ? a. no , but the contrary was foretold concerning him : that god would not leave his soul in hell , nor suffer his holy one to see corruption . psal xvi . . acts ii . . q. how was he deliver'd from the power of the grave ? a. he rose again the third day from the dead . q. how do you understand these words ? a. that upon the third day after his death , his soul and body , which had been separated from one another , were , by the mighty power of god , brought together again , and vitally united to one another . and so the same jesus who was dead , became again alive ; or , as it is in my creed , rose again the third day from the dead . q. did christ raise himself from the dead ? a. i before said , that he was raised by the mighty power of god : nor could any thing less than a divine power have done it : eph. i. , . yet as christ was god , as well as man , so he did also , upon that account , concur to his own resurrection . and thus the scripture tells us , jo. ii . . destroy this temple ( says christ to the jews ) and in three days i will raise it up . jo. x. , . therefore doth my father love me , because i lay down my life that i may take it up again . no man taketh it from me , but i lay it down of my self : i have power to lay it down , and i have power to take it again . which is also , by the way , another evident argument to prove that christ is god. q. how does it appear that he did thus rise from the dead ? a. by the testimony of those who were eye-witnesses of it : and saw him first cruelly put to death , and afterwards beheld him alive again . q. are the persons who give testimony hereunto , such as may be securely rely'd upon , in a matter of this moment ? a. they are : for , first , we have the testimony of his most bitter enemies , as well as of his friends , to prove his death : mar. xv . , , . mat. xxvii . , &c. nor will the sufferings which he underwent , permit us to doubt of it : jo. xix . , . and , secondly , as for his being alive after ; the jews , who set a guard upon his sepulchre , on purpose to prevent his being stollen away , and the pretence of his resurrection , which they were afraid his disciples had design'd to raise thereupon , yet could not deny , but that in despight of all their care , he was gone out of the sepulchre ; and what was become of him they could not tell . mat. xxvii . , &c. xxviii . , &c. q. but what positive witness have you , of his being alive after his crucifixion ? a. we have the † witness of his * apostles ; of his * disciples ; of above * five hundred persons , who saw him , and conversed with him ; and many of which died for the testimony which they gave unto it : none ever went back from it . we have besides this , the witness * of ‖ angels : the witness * of a (a) persecutor , by this very assurance converted into an apostle . and , lastly , the witness * of (b) god himself ; who , without all dispute , enabled the first preachers of this very article to work wonderful miracles , in confirmation of it ; and thereby as effectually , as could be desired , gave his own evidence to the truth of it . q. why do you add the circumstance of the time of his resurrection ; that he rose the third day ? a. to shew that he rose according to the types , and prophecies , that had gone before concerning him ; and upon the very day that he himself had foretold he would rise . jon. i. . ii . . compare mat. xii . . — mat. xvi . . jo. ii . , . q. how does it appear that it was the third day on which he rose ? a. * he suffer'd on the sixth day , being our friday , between nine and twelve a clock in the morning : † he rose on the first , commonly called , our sunday morning after ; and so was dead , part of friday ; all saturday ; and part of sunday . for the jews computed the day from the evening ; and so saturday night , six a clock , the first day of the week , according to them , began . q. was there any thing remarkable in the day on which he rose ? a. it was the day on which god had before designed he should rise . and therefore , on this day , the sheaf of the first-fruits , by which their harvest was to be consecrated , was lifted up before god , among the jews ; lev. xxiii . . to signify , that christ , our first-fruits , should on this day be raised up by god from the dead ; and so become a surety to us , of our future resurrection . see rom. xi . . cor. xv . , . q. what is the special importance of this article to us ? a. it is very great : inasmuch as , first , it does beyond contradiction confirm the divine authority of our blessed lord ; rom. i. . and the truth of our religion : rom. viii . , . and , in the next place , does assure us , that the price of our redemption was fully paid by him ; rom. iv . . and is a pledg to us , that as christ was raised from the dead , so shall our mortal bodies be quickned also , by the same spirit of christ , which dwelleth in vs. rom. vi . , . viii . . sect . xiii . q. how did our blessed lord dispose of himself , after that he was risen from the dead ? a. he continued upon the earth , forty days , with his disciples , both to confirm them in their belief of his resurrection : jo. xx . , , . act. i. . and to instruct them more fully in all those things , which they were afterwards to preach to the world : acts i. . and then , at the end of them ; he ascended into heaven ; where he now sitteth at the right-hand of god , the father almighty . q. after what manner did christ ascend into heaven ? a. he went up visibly in the presence of all his disciples . a cloud came down under his feet ; and he mounted by degrees in it . they follow'd him a long time with their eyes ; till at last having lost sight of him , but yet still looking after him to the place where he passed , two angels appear'd to them , and thus confirm'd them in the truth of what they had seen ; ye men of galilee , why stand ye gazing up into heaven ? this same jesus which is taken up from you into heaven , shall so come in like manner , as ye have seen him go into heaven . acts i. , , . q. did christ ascend in the same body , in which he conversed with his disciples , after his resurrection ? a. he did ascend in the same body ; and has assured us thereby , that we shall hereafter be received up thither in our bodies , as well as souls ; and so reign , in both , together with him. q. into what part of heaven did christ ascend ? a. he ascended into the highest heaven ; where god does in a singular manner shew his majesty , and glory . and therefore our creed tells us , that being ascended into heaven , he * sat down at the right-hand of god , the father almighty : where also he shall continue , till he shall come again from thence to judge both the quick , and the dead . luk. xxii . . cor. iii. , . q. what do you mean by the right-hand of god ? a. not to represent god under the figure of a man ; nor to intimate any particular ‖ posture of christ above ; though having a humane body , he might well enough be described in it . but , as by the one , i understand a place of power , honour , and authority ; king. ii . . psal. xvi . . xliv . . luk. xxii . . heb. i. , . so , by the other , i suppose is meant , the settled possession , and enjoyment of all these : prov. xx . . heb. x. . and the sense of the whole i take to be this ; that christ being ascended up into heaven , was immediately thereupon enstated by god in the full possession of his regal office , and dignity ; and † shall continue to enjoy it , till he shall have finish'd the whole work of our redemption : by bestowing glory , and salvation upon all his faithful servants ; and by finally destroying , in hell-fire , all the enemies of his power and dignity . q. does our saviour do any thing , at present , for us , with god in heaven ? a. yes ; he perfects his priestly office there , by interceding effectually with god for our forgiveness : as the high priest under the law , when he went into the holy place , before the ark , with the bloud of the sin-offering , did thereby finish the propitiation which he was to make , for the sins , and offences , of the people of the jews . rom. viii . . tim. ii . . heb. ix . , , . jo. ii . . sect . xiv . q. how long shall our saviour christ continue to sit , and intercede for us , at god's right-hand ? a. till the end of the world : which being come , he shall return from thence with glory to iudge both the † quick and the dead . acts iii. . the heavens must receive him till the times of restitution of all things . and then , this same jesus , which was taken up into heaven , shall so come in like manner , as he was seen to go into heaven . acts i. . q. what do you mean by that phrase , the quick , and the dead ? a. by the quick , i understand those who shall be found alive on the earth at the day of judgment : cor. xv . . thess. iv . . by the dead , those who shall have before departed out of this life . and i make mention of both to shew , that all men shall be judged ; and that ‖ christ shall be the judge of all. acts x. . cor. v. . tim. iv . . pet. iv . . q. do you then believe that there shall be a general day of judgment , to the whole world ? a. i do believe there shall be such a day , and that most solemn , and terrible : mat. x. . xi . , . xii . . jo. v. , . acts xvii . . rom. ii . , &c. pet. ii . . iii. , heb. vi . . ix . . jo. iv . . jude . * wherein , first , the angels shall sound the trumpet ; at the voice of which , all that are in the graves shall arise , and come forth , and be gather'd together into one certain place : † then our saviour shall come down in the clouds of heaven , with power and great glory ; and the books shall be open'd , and the judgment sit ; and every man be judged out of the things which are written in those books , according to his works . see mat. xxv . . comp . mat. xxiv . . q. after what manner shall this judgment be transacted ? a. the particular manner is unknown to us : yet this we are told , that we shall then be call'd to an account for all that we shall have done in the whole course of our lives here on earth . every evil work ; every foolish , and wicked word ; every secret thought , shall be brought to light . nothing that we now covet the most to hide , but shall be then disclosed . and we shall be either acquitted , or condemn'd , according to what we shall have done , whether it be good , or whether it be evil. eccles. xii . . cor. iv . . cor. v. . mat. xii . . rom. ii . . rev. xx . . q. shall there be any particular method observed , in the proceedings of this judgment ? a. yes , there shall : for , first , the ‖ just shall be raised , and judged , and acquitted ; and caught up into the air , at some convenient distance from the earth , where , with the holy angels , they shall fill up the retinue of our blessed saviour . then the * wicked shall be raised , and brought to judgment : and being condemn'd , not only by christ , and his saints , but by the sentence of their own consciences , they shall , together with the devils , † be driven away by the angels thereunto appointed , into their place of torments . which being done , our saviour shall , together with all his saints , return triumphantly to heaven , and there reign in glory at the head of them for ever , and ever . mat. xxv . thess. iv , &c. sect . xv. q. what does the third part of your creed contain ? a. it contains all that is needful to be known , and profess'd by us , with relation to the holy ghost . q. what do you account needful to be believed concerning him ? a. not only that there is a holy ghost ; but that he is the third person in the ever-blessed trinity ; and partakes , as such , of the same divine nature , with the father , and the son. q. how does this appear ? a. by the plain testimony of the holy scriptures ; by which alone we are capable of knowing any thing , in these matters . now those sacred writings evidently speak of him , not only as a person ; but as a divine person ; and that distinct both from the father , and from our lord jesus christ. q. wherein do the holy scriptures speak of this blessed spirit , as of a person ? a. * they give him the proper names of a person : god ; acts v. , . lord ; cor. iii. . the spirit ; sam. xvi . . jo. xvi . . the comforter ; jo. xiv . . xvi . , &c. * they ascribe to him the properties of a person ; vnderstanding , cor. ii . . will , cor. xii . . * they represent him as doing personal acts : he is sent ; he cometh ; goeth ; heareth ; teacheth : jo. xiv . . xv . , . jo. xvi . , , &c. is tempted ; resisted ; grieved : eph. iv . . speaketh ; commandeth ; intercedeth : acts x. . xiii . . rom. viii . . * they join him with those who are confessedly persons ; viz. god the father , and our lord jesus christ. in the form of baptism : mat. xxviii . . in st. paul's wish for the corinthians : cor. xiii . . in st. john's catalogue of witnesses : jo. v. . they oppose him to such spirits , as we all allow to be persons : sam. xvi . . * they represent him under personal apparitions : mat. iii. . acts ii . . and by all this undoubtedly assure us , that he is a person . q. by what arguments from the holy scriptures do you prove , that he is a divine person ? a. by the same by which i before shew'd the son so to be . they ascribe to him the names of god : acts v. , . cor. iii. . the attributes of god : heb. ix . . psal. cxxxix . . job xxvi . . the honour of god. they tell us , that he is the spirit of god : cor. ii . . . that a sin may be immediately committed against him : mat. xii . . that his dwelling in us , makes our bodies the temples of god : cor. iii. . that christ , by being conceived by him , became the son of god : luke i. . they teach us to baptize in his name , together with those of the father , and son : mat. xxviii . . and shew us even st. paul himself paying a religious invocation to him : thes. iii. , . thes. iii. , &c. q. how do you prove him not only to be a divine person , but a person distinct both from the father , and the son ? a. he proceedeth from the father ; and therefore is not the father : jo. xv . . he is sent by the son ; and therefore is not the son : jo. xvi . , . he is sent , sometimes by the father , in the name of the son ; and sometimes by the son , from the father ; and therefore is neither the father , nor the son : jo. xiv . . xv . . q. but did not you before say , that there is but one god ? and how now do you say , that the father is god , the son is god , and the holy ghost is god ? a. that there is but one god , the holy scriptures plainly declare ; and even reason it self confirms it to us. and yet the same scriptures as plainly declare , every one of these three to be god. and the only way we know of reconciling these two , seemingly contrary , assertions ; is to say , that these three partake of one , and the same divine nature , communicated from the father , to the son ; and from both to the holy ghost : and that therefore they together make but one god. q. how can it be possible that three distinct persons , should so partake of the one , divine nature , or essence , as all together to make but one god ? a. that is not my concern to determine : this i am sure , that if the scriptures be ( as we all allow that they are ) the word of god , what they plainly deliver must be true , because it is , in effect , delivered by god himself ; who can neither be himself deceived , nor will deceive me. now that they deliver both these propositions to me ; that the father is god , the son is god , and the holy ghost is god : and yet , that there are not three gods , but one god : i am as sure , as i can be of any thing that is spoken , or written , for my understanding . that therefore both these assertions are true , and credible , i am sure . but how , or after what manner , i am to understand them , so as to remove all shew of contradiction in them , this the holy scriptures have not revealed ; nor do i therefore presume to pronounce any thing , more particularly , concerning it . q. why then do you say that they are three persons , and but one , in the divine essence ? a. because i know not how better to express the vnity , and distinction of them ; and they are terms which the church has long received ; and i see no reason to depart from them , unless i knew of some better , and more apt expressions , to use in their stead . q. is there any thing farther needful to be known , concerning the holy ghost ? a. yes , there is ; and that is with relation to his office : that it is he who sanctifieth me , and all the elect people of god. q. how is it that the holy ghost does this ? a. he regenerates us at our baptism : jo. iii. . tit. iii. . gal. v. . he vnites us unto christ : cor. xii . , . jo. iii. . co-operates with us in all our religious vndertakings : cor. ix . . he illuminates our vnderstandings : psal. cxix . . acts xvi . . disposes our wills : phil. ii . . settles us in the faith of christ : eph. ii . . phil. i. . heb. iv . . enables us to fulfil our duty : rom. viii . . gal. v. . helps our prayers : rom. viii . , . jo. v. . fortifies us against temptations : cor. x. . and carries us through all the dangers , that either our own weakness , or the cunning , and malice of the devil , may raise against us ; to draw us away from , or hinder us in our duty . phil. i. . cor. . i. . cor. i. . eph. iv . . q. will the holy ghost alone do all this for us ? a. no , but we must use our own endeavour , if ever we mean to be assisted by him . it is by the grace of the holy spirit alone , that we are able to do those things which god , and our duty , require of us. but that grace is not to exclude , but to assist and perfect our own endeavours ; and to enable us thereby to do that , which , without it , we should never have been able to have done . phil. ii . . work out your own salvation with fear and trembling : for it is god which worketh in you , both to will , and to do , of his good pleasure . q. by what means may we obtain this help of the holy spirit ? a. by fervent prayer to god for his grace : luke xi . . and by a diligent care to use that portion of it , whatever it be , which god hath given us , to his honour , and service : mat. xiii . . xxv . . and upon our doing of which , not only that grace which we have already , shall be sure to be continued to us , but greater degrees shall be added to it . pet. iii. . q. are these the only ends for which the holy spirit was given by christ , to his church ? a. no ; his operations are very many , and can hardly be particularly enumerated . he not only regenerates , and sanctifies us ; disposes us to our duty ; and fortifies us against temptation ; but moreover , directs us in our doubts ; comforts us in our afflictions ; supports us in our troubles ; arms us against the fear of death ; gives us strength , and courage , in trials and persecutions : and , in such cases as he sees needful , seals our souls , with such an inward sense , and assurance of god's favour , as makes us firmly satisfied of our future , everlasting , salvation . rom. v. . viii . , . cor. i. . eph. i. . gal. iv . . q. how long shall the holy ghost continue thus to comfort , sanctify , and guide , the faithful ? a. as long as there shall any faithful remain in need of his assistance : which because there will be to the end of the world , therefore christ has promised , that he shall also , till then , continue to conduct , and govern , his faithful servants . jo. . . mat. xxviii . . sect . xvi . q. what does the fovrth , and last part of your creed relate to ? a. to the church of christ : its duty and privileges here ; and its future hope of glory and immortality hereafter . q. what is the first thing which you are taught to believe concerning christ's church ? a. that there is a holy catholick church . q. what is that church , of which this article speaks ? a. it is the vniversal church of christ ; the general assembly of all those , who from the time of the first publishing of the gospel , to this day , have believed in christ ; or shall hereafter profess his faith , to the end of the world. q. how can such a church be the object of our faith ? a. not as to that part of it which we see , and communicate with ; but chiefly in these two respects . first , as we believe , by the word of god , that those who have gone before us , in the true faith of christ , and the fear of his holy name , though out of all visible communion , at present , with us , do yet live to god ; and are still members of christ's church , though in a different state from us ; and shall , together with us , be gather'd into one glorious society at the last day . and , secondly , as , upon the same grounds , we do also farther believe , that in all the ages yet to come , to the end of the world , christ shall continue to have a church upon earth ; so that no power of men , or malice of the devil , shall ever be able utterly to root it out , or to destroy it . q. how can a society , consisting of such different members , and those at so great a distance , both in time and place , from one another , yet all together make but one church ? a. because how different so ever the members of this church may otherwise seem to be ; yet they are all * united together under one head , the lord jesus : * are * sanctified , and ruled , by the same holy spirit : * endued with the same love to god , and towards one another : * live by the same laws : * profess the same faith : * partake of the same sacraments : * have the same hope of salvation set before them : * worship the same god , by the same advocate , and saviour jesus christ : and ( as to what concerns all the true , and lively members , of this society ) * shall one day be gathered together into one actual place , and portion ; in the glorious kingdom of god for ever . q. wherefore , do you give this church the title of catholick ? a. upon several accounts , but chiefly these two : first , to distinguish it from the jewish church ; which was confined to a certain people ; and was to continue , but for a certain time : whereas the christian church takes in all mankind ; and is to last to the end of the world. psal. ii . . acts x. , . mat. xxviii . . mark xvi . . luk. xxiv . . cor. xii . . and , secondly , to shew that in this creed , which comprehends what is to be believed by all christians ; we profess not our faith of any one , determinate , church ; which may cease , and fail ; ( such as the church of england , or church of rome ; ) but of the catholick , or vniversal church of christ ; as that which shall never fail ; and to which , alone , the promises of god belong . q. may not any one , determinate church , be called the catholick church . a. no , it may not ; any more than london may be called england ; or england , the whole world. the catholick church , is the vniversal church ; and that neither ours , nor any other particular church is ; nor , whilst there are more such christian churches in the world , can be . but , a catholick church , a particular church may be called : and such ours is ; though that of rome , i doubt , will hardly be able to make a good pretension to this title , any more than to the other . q. do you make a difference then , between a catholick church , and the catholick church ? a. there is certainly a wide difference between them . the catholick church , is , as i before said , the whole church . but a catholick church , implies no more than a sound part of it ; a church in communion with the catholick church of christ , in opposition to the conventicles of hereticks , and schismaticks : who , whatsoever they may pretend , are really no parts of the catholick church ; nor shall be consider'd by christ , as such . q. whom do you account hereticks , and schismaticks ? and how does it appear that they are not parts of the catholick church ? a. the catholick church , is that church which professes the true faith which christ , and his apostles deliver'd to it ; and that , if not free from all errour whatsoever , yet without any such errours , as destroy the foundation of that doctrine , which was committed to its custody . now a heretick is one , who not only errs in some matters of lesser moment , but in matters of such consequence , as subvert the very foundation of christianity . but he who does this , can never be a member of that church , whose doctrine he not only does not receive , but rejects : and who by his errours destroys that very faith , by which alone he can be intituled to the character either of a true disciple , or a sound member of christ's church . q. but why may not schismaticks be accounted true members of christs church . a. because none are schismaticks but such as forsake , and cut themselves off from , the communion of the catholick church . now it is a contradiction that those should continue members of the catholick church , who by their own voluntary departure from it , have renounced the communion of it . q. do you look upon the church of england to be a true part of the catholick church ? a. it certainly is : inasmuch as it professes the true catholick faith , deliver'd in the holy scriptures , and drawn up in the creeds of the church ; and , by the most ancient councils , acknowledged to be sufficient to denominate those who profess'd according thereunto , to be truly catholick christians : and also holds communion with all such churches as profess the same faith ; and , as far forth , as they do so . q. what is your opinion of the church of rome , in this particular ? a. that she is both schismatical , and heretical . schismatical ; in cutting off all others from her communion , who will not profess her errors , and submit to her vsurp'd authority : heretical ; in professing such doctrines as quite destroy the foundations of christianity ; and are inconsistent with that truth , which yet she pretends to maintain . q. in what respect do you believe the catholick church to be holy ? a. as both the * end of christ in gathering of it ; the * rules he has given to it ; the * promises he has made it ; * it s sacraments , * ministry , all its * ordinances , were design'd to make it holy. but especially , as * all those who are indeed the faithful members of it , are actually sanctify'd by the grace of the holy spirit : and so are truly , though imperfectly , holy , now ; and shall be made altogether holy , and without spot , hereafter . eph. . . sect . xvii . q. what is the first duty , or privilege , belonging to those who are members of christ's church ? a. the communion of saints . q. what do you mean by saints ? a. though the word , in our language , be more restrain'd ; yet in that , in which this creed was composed , it may indifferently denote either holy persons , or holy things : and this article may very well be extended to both of them. q. whom do you mean by holy persons ? a. though all christians in general , are so called in scripture ; and we are charitably to presume that all such are holy persons : yet , by saints , we are most properly to understand , such as answer the end of their calling , by a lively faith , and a holy conversation ; in which two , the gospel-saintship seems to consist . q. with whom , and in what things , do you believe such persons to have communion ? a. i believe that all the true members of christ's church , have a right of fellowship , or communion , with god the father , and our lord jesus christ ; as they are received into covenant by the one , through the death , and passion , of the other . ‖ i believe that they have a fellowship with the holy ghost , by his dwelling in them , and sanctifying of them. * i believe that they have fellowship with the holy angels ; who both minister unto them in their exigencies , and have a most tender , affectionate concern for them. † i believe that they all have a fellowship with one another , as * members of the same mystical body of christ ; * professors of the same faith ; * heirs of the same promises ; * guided by the same spirit ; and * governed by the same laws : and i believe that they ought , as living members , * to have a fellowship of love , and charity , also towards each other . and , lastly , i believe that they have a right of communicating in all the ordinances of the gospel : in the prayers of the church ; in the ministry of the word and sacraments ; and whatsoever else hath been ordain'd by christ , or establish'd in the church , for the common good , and benefit , of all the members of it . q. do you not , by this account of the present article , utterly shut out those from any part in it , who yet are most commonly called saints ; i mean , such as have departed this life in the fear of god , and the faith of jesus christ ? a. no , by no means : i believe them to partake in this communion also ; as they are still living members of christ's holy catholick church . and therefore i believe , that they have a fellowship , no less than we , with god , and christ. that they are sanctified by the same spirit ; are visited by the holy angels ; have some kind of fellowship with one another ; and with vs also , however separated , by death , from us. q. wherein do you suppose their fellowship with us to consist ? a. i look upon the case to be much the same with us , as it is with members of the same civil society upon earth ; when they are , in a foreign country , far distant from one another . * we are members of the same church ; * vnited to the same head ; * sanctified by the same spirit ; * heirs of the same promises ; * shall , in a little time , be in the same place , and state ; and when the end of the world comes , * we shall all be translated to the same glory and happiness , in god's heavenly kingdom . q. to what offices of communion does this belief oblige us , at present , towards each other ? a. to the members of christ's church still living , it obliges us to love and charity ; to mutual prayers for , and help of , each other ; in all such things as may promote the salvation of us all . how the saints departed maintain communion with us , we cannot tell . probable it is that they do , in general , pray for us , as it is certain they wish well to us. but for our selves , who are yet here on earth ; we must bless god for the grace he was pleased to bestow upon them ; and by which they were delivered from the sins , and temptations of this evil world ; and enabled faithfully to serve him unto the end. we must set before us their examples , and imitate their vertues . we must account of them as living members of christ's body ; and be not only ready , but desirous , to go to them , whenever it shall please god to call for us. we must take care decently to dispose of their bodies ; and faithfully to fulfil , as much as in us lies , what they have left in trust with us , to be done for them after their departure . q. what think you of that honour which is paid to them in the church of rome ? a. it is not only vain , and without all warrant from god's word ; but is indeed superstitious , and idolatrous . to pray to any creature , and he at a vast distance from vs ; in the house of god ; with all the outward marks of adoration ; nay , and oftentimes , in the same words , and in the same breath , that we pray to god ; and that , lastly , with a confidence that the person so pray'd to , can hear our prayers , and answer our desires ; being evidently to give to the creature the honour due to the creator ; which cannot be done without the peril of idolatry . sect . xviii . q. what is the next privilege which you believe does , of right , belong to those , who are the members of christ's church ? a. the forgiveness of sins . q. what is sin ? a. it is the transgression of god's law , jo. iii. . whether by our omitting to do what that required us to have done ; or by our doing any thing contrary to its commands . q. what mean you by the law of god ? a. the will of god , howsoever made known to us ; whether by the light of our own consciences , or by the declarations of his word ; especially that which is deliver'd to us , in the books of the new testament . q. how does god forgive sin ? a. he washes away the stain of it by his sanctifying grace ; r and remits the punishment of it ; for the sake , and through the merits , and mediation of jesus christ , our saviour . q. what assurance have we that god will thus forgive us our sins ? a. the covenant of the gospel is founded upon the promise of it : so that if we believe that christ died for our sins , we must also believe that god , for christ's sake , will forgive all those , who truly repent of their sins . luk. xxiv . . acts v. . xiii . . xxvi . . eph. iv . . q. is this the peculiar privilege of the church of christ ? a. so the scriptures tell us : there being no other name under heaven given among men , by which we must be saved , but only that of the lord jesus . acts iv . . q. from whom is this forgiveness to be sought ? a. who hath power to forgive sins but god only ? mark ii . . of him therefore it must be sought , in the name of jesus christ. q. but has not christ left a power with his church to forgive sins ? a. he has left with his church a ministerial power , to declare forgiveness of sins , to all such as truly repent of them , and believe in him . and when the ministers of his word , are called in to the assistance of sick , or scrupulous persons ; they may , upon the supposition of a true repentance , pronounce , in god's name , the pardon of their sins to them . but in this they only deliver the sentence of god ; which , if the sinner be truly penitent , god will infallibly make good : otherwise , it will be of no use to them ; because it was erroneously , though charitably , pass'd upon them. q. but does not the church of rome , ascribe much more , to the absolution of the priest , than this ? a. yes , it does : nor is this one of the least presumptuous , or least dangerous , of its errours . they tell us , that the sentence of the priest , in this case , is not only declarative , but judicial . and , which is yet worse , they add ; that though a sinner be not affected with such a sorrow for his sin , as would otherwise be sufficient to obtain god's pardon ; yet , by rightly confessing to a priest , his sins shall be forgiven ; and an entrance opened into heaven , by the power of the keys , in absolution . by the former of which , as they usurp upon the prerogative of god. mark ii . . so do they , by the latter , lay a very dangerous stumbling-block in the way of wicked men ; whilst they encourage them to rely on such a sorrow for the forgiveness of their sins , as will certainly fail , and ruin them in the end. sect . xix . q. what is the third privilege promised by god to christ's church ? a. the resurrection of the body . q. shall not all men whatsoever be raised again at the last day ? a. they shall . q. how then is this a privilege of those who are the faithful members of christ's church ? a. because though all men shall be raised , yet not all after the same manner . the bodies of the faithful shall be raised in a most blessed , and glorious state : cor. xv . , &c. they shall be perfected in all their parts , and qualities ; shall be render'd an habitation fit for a glorified soul to dwell in ; and be prepared for the enjoyment of an everlasting felicity . and thus to rise ; in such a state , and for such an end , is certainly a very great benefit , and the peculiar privilege of christ's holy church . q. how then shall the wicked be raised ? a. their bodies shall also be restored to them ; and that in such a state , as to be capable of undergoing for ever those torments which god has prepared for them. but their resurrection shall be to shame , and misery : and what is the blessing of the righteous , shall to the wicked be a means of encreasing their pain , and enlarging their punishment . q. shall we receive the same bodies , we now have , at the resurrection ; or shall some other bodies be prepared for us ? a. the very nature of a resurrection does unanswerably prove , that we shall receive our own bodies ; and the end of it confirms it to us : our bodies being therefore raised , and restored to us , that we may be rewarded , or punish'd , in the same estate both of soul and body , in which we had done things worthy either of reward , or punishment . q. shall all mankind , not only good , and bad , but every single person , of either kind , be raised at the last day ? a. all that ever died shall be raised : jo. v. . cor. v. . but many will be found , at the last day , alive on the earth . now they shall not die , nor , by consequence , rise from the dead . but they shall be changed : that is to say , the men of that age , ( whether good or bad ) shall , by the mighty power of god , be put into the same state with those who being dead , were raised from the dead : and so be brought , with them , before the judgment seat of christ : cor. xv . . thes. iv . . sect . xx. q. what shall follow upon the resurrection ? a. the last , and general judgment of mankind ; which being pass'd , and the sentence pronounced upon every one , according to his works ; it shall immediately be put in execution : the wicked shall go into everlasting punishment , but the righteous into life everlasting . mat. xxv . . q. shall the wicked , as well as the righteous , live for ever ? a. they shall ; if such a state of inexpressible misery , as they shall be condemn'd to , may be called living . for they shall never cease to be ; nor ever cease to be tormented to all eternity . mat. x. . xxv . , . xviii . . compare mark ix . . q. how then is everlasting life a privilege of the church of christ ? a. as the resurrection of the body , was before said to be . that life which alone deserves to be so called ; that happy and glorious life , which god has prepared for the faithful in his kingdom ; that is the singular privilege of christ's church , and of the faithful members of it . the other , is rather an everlasting duration ; a state of endless dying , rather than an everlasting life . q. but can it be consistent with the justice , and mercy of god , to punish the temporary , and transient sins of men , with an everlasting state of misery , and sufferings ? a. we must confess it so to be , or say , ( which is as unreasonable ▪ as it would be wicked ) that god will deal unjustly , and unmercifully with sinners , at the last day . for certain it is , that this he has declared shall be the result of their evil-doings . q. why may we not by the everlasting death , and everlasting punishment , of which the scriptures speak , on this occasion ; understand rather the final destruction of such wicked persons ; than an eternal continuance of them in pain , and misery ? a. because the scriptures have plainly declared , were men willing to understand it , that by everlasting punishment , is meant everlasting torment . that their worm shall not die , nor their fire be quenched ; but they shall dwell in everlasting burnings . mark ix . . isa. lxvi . . that there shall be weeping , and wailing , and gnashing of teeth . mat. viii . . xiii . , . all which phrases , howsoever they be understood , must denote suffering , as well as punishment : an eternity of pain , not an eternal state of death , and insensibility . besides that everlasting death , or destruction , would not otherwise be , properly speaking , an everlasting punishment . for as soon as men are thus dead , they cease to suffer ; and , for that very reason , cease to be punish'd . and one may as well say , that a malefactor , who was executed for his crimes a hundred years ago , still continues to be punish'd by the magistrate ; as that after a man should be once annihilated , he should afterwards continue to be punish'd , for his sins , by god almighty . q. wherein do you suppose the everlasting happiness of the righteous shall consist ? a. as to the particulars of it , they are altogether unknown to us ; nor indeed are we able in our present estate , perfectly to comprehend the greatness of them . thus much , in general , we are told ; that we shall be placed in a most glorious , and perfect state ; free from all sin , and from all misery : where we shall enjoy all the pleasure , and satisfaction , that our natures , vastly enlarged , shall be capable of . we shall dwell in the presence of god ; shall be continually entertain'd not only in the contemplation , but with the fruition , of all the riches of his goodness , and glory . we shall be companions with the holy angels ; and pass our time , in the greatest love of god , and of one another , that can be imagined . we shall turn all our service , into praise , and wonder ; shall have nothing left to wish , or desire of him . and we shall both love , and serve , and praise him , with such rapture , and satisfaction ; with such joy to our selves , as well as such fervour towards god ; as no thoughts can conceive , nor is it possible for us , by any words , to express the greatness of it . sect . xxi . q. what was the third thing , which your godfathers and godmothers promised for you at your baptism ? a. that i should keep god's holy will and commandments , and walk in the same all the days of my life . q. do you account it to be necessary for you , herein also , to fulfil what they promised for you ? a. i do ; and that so necessary that i cannot be saved without it . q. do you then expect to be saved by virtue of your own good works ? a. god forbid : on the contrary , i am perswaded that when i shall have done all that i can , i shall be but an vnprofitable servant : luk. xvii . . but however , i must sincerely endeavour , what in me lies , to keep god's commandments ; and then i am assured that god will reward me , not according to my works , but according to his own mercy , and promises to us , in jesus christ. q. are you able , of your self , by your own natural strength , to keep god's commandments ? a. no , i am not : for in me , that is to say , in my flesh , dwelleth no good thing . rom. vii . . it is the grace of god which must work in me , both to will , and to do , according to his good pleasure . phil. ii . . q. being thus assisted by the holy spirit , can you perfectly keep god's commandments ? a. no , i cannot ; nor will it ever be possible for me , in this life , to do it . i must serve god sincerely , with all my heart ; i must serve him zealously , with all my strength ; i must go as far as i can , and as the measure of the grace which he is pleased to allow me , will enable me to do , towards perfection : but to discharge a perfect , that is to say , an vnsinning obedience , to god's commandements , this neither i can ; nor did ever any one else , but he who was god as well as man , do it . for , in many things , we offend all : and if we say that we have no sin , we deceive our selves , and the truth is not in vs. jam. . . jo. i. . q. will not this undervalue the grace of the holy spirit , by which we are sanctified ? a. not at all : forasmuch as i ascribe to that the glory of all the good i do ; and take to my self the shame , of whatsoever is evil , or defective , in me ▪ q. what think you of those of the church of rome , who , notwithstanding ▪ this , talk of works of supererrogation : and thereby pretend not only perfectly to keep god's commandments ; but to do even more , than god required them to have done ? a. i think that they neither understand themselves , nor their duty : it being certain , that the measure of our duty , is to love the lord our god with all our heart , and with all our soul , and with all our strength : beyond which , as it is not possible for any man to go ; so neither is there any that can justly say , he has ever , for any long time together , absolutely come up to the utmost height of it . q. seeing then our obedience cannot be brought to perfection in this life ; what is that obedience which god does now require of us in order to our salvation ? a. it is the obedience of an honest , humble , sincere heart : such as leads us , in the first place , to an vniversal obedience of all god's commandments . secondly , to a hearty endeavour to come up to as perfect a discharge of our duty , according to the measures of them , as our present condition will admit of . and that , thirdly , with constancy , and perseverance , unto our lives end. mat. x ▪ . cor. i. . pet. i. . heb. x. , . rev. ii● . sect . xxii . q. has there been any such summary collection made , of the main branches of what we are to do ; as we had in the creed , of what we are to believe ? a. there is such a collection , and that deliver'd by god himself ; in what we commonly call the ten commandments . q do those commandments which were given by god to the jews , still continue in force , and oblige us christians ? a yes , they do ; mat. v. , &c. and that in some measure more strictly than they did them : the most part , if not all of them , having been either more fully expounded , or more perfectly delivered to us , by christ in the new testament , than they were first given by god to the jews in the old. see mat. v. vi.vii . chapters . q. why do you call them the ten commandments ? a. not only because they have been usually divided into that number ; but because they were originally delivered so by god ; and are accordingly so called by moses . exod. xxxiv . . deut iv . . q. what do these commandments in general refer to ? a. to the two great branches of our duty ; our duty towards god , and our duty towards our neighbour . q. what authority have you for this division of these commandments ? a. the authority of our blessed saviour , mat. xxii . . and indeed god himself seems to have had regard unto it , when he commanded moses to prepare two tables for them : on the one of which , were to be engraven those which concern our duty towards god ; on the other , those which contain our duty toward our neighbour . exod. xxxi . . xxxii . . xxxiv . . . . q. how many commandments does each of these tables comprehend ? a. as to the commandments themselves , it is not doubted by any , but that those of the first table end with that which concerns the sabbath ; and that the second begins with that which requires us to honour our father , and our mother . but in dividing the commandments of each table , there is a difference between vs , and those of the church of rome . for they join the two first into one ; and then , to complete the number of ten , divide the last into two : and so assign , not as we do , four to one table , and six to the other ; but three to the first table , and seven to the second . q. is it a matter of any moment , how each precept is divided , so long as all are retained ? a. in its self it is not : but as the design of this new division was to enable them thereby to drop the second commandment , against their image-worship , altogether ; ( and which accordingly , from thenceforth they did oftentimes omit , in their common books of devotion ; ) so it is certainly of great moment to be taken notice of . now the first , and second commandments , have apparently a different prospect , and were design'd to prohibit two very different things . but the last commandment solely respects the sin of coveting : and if the difference of the instances which are given in it , the better to clear , and inforce the observance of it , be sufficient to make a several command , according to the distinction of them ; they may as well divide it into six , or indeed into six hundred commands , as into two. for at this rate , thou shalt not covet thy neighbour's house , will be one : thou shalt not covet thy neigbour's wife , another : nor his man-servant , will be a third : nor his maid-servant , a fourth : nor his ox , a fifth : nor his ass , a sixth : nor any thing that is his ; a hundred more , in one general expression . q. but is there not one great branch of our duty here wanting , namely , our duty towards our selves ? a. there is not : for all those duties which we so call , have a manifest regard , more or less , to our duty to god , and our neighbour ; and may be comprised under the offices relating to them. at least , since there is no duty of this kind but what is required by god of us , the better to fit us for his service , and acceptance ; it must be confess'd , that the first commandment alone , will take in , whatsoever of this nature may seem wanting in the whole . q. is there any other division of these commands , that may be fit to be taken notice of , before we proceed to the particular consideration of them ? a. there is yet one ; namely , that of these commandments , some are positive , and declare what we are to do ; as the fourth commandment of the first table ; the fifth in the second . others are negative , and shew us what we are to avoid ; as all the others of both tables . q. what do you observe from this distinction ? a. a great difference with respect to our obligation to obedience . for ( st ) the positive commands , though they are always in force , and therefore oblige all who have any concern with them , and so long as they are under the power of them ; yet they do not extend to all persons , nor oblige at all times . as for example : to honour our father and mother , is a duty of eternal obligation . but then many there are , who have no father , nor mother ; and therefore neither can they lie under any obligation to honour them. again ; to observe the sabbath day to keep it holy , is a command that never ceases to oblige . but yet should a man be made a prisoner , or a slave , in a pagan , or other country , where he had no means , nor opportunity to observe it ; whilst he lay under those circumstances , he would not be guilty of any sin by not observing of it . but now the negative commands , not only oblige always , but all persons ; at all times ; and in all circumstances . and therefore , to worship any other god , besides the lord : to make any graven image , to bow down before it , and worship it : to take god's name in vain : these , and the like prohibitions , oblige men to a constant , uninterrupted observance of them ; be their circumstances , or conditions of life , what they will. nor can it , at any time , or upon any occasion , be lawful for any man , to worship another god ; to make a graven image to worship it ; to take god's name in vain ; and the like . q. have you any thing farther to observe from this division ? a. this only ; that these two kinds mutually include one another : so that when god commands any duty to be perform'd , we are to understand that he does , by the very same command , forbid whatsoever is contrary thereunto , to be done by us. and again , when he forbids any thing to be done ; he does thereby require us to fulfil the opposite duty , imply'd ; as well as to avoid the sin which is expresly taken notice of . to clear my meaning in an instance of each kind . god commands us , in the fourth commandment , to keep holy the sabbath-day ; and that by sanctifying of it to a religious rest : and , by the same commandment , he forbids us to do any servile work upon it ; or any thing whereby this day , may be unhallow'd , or profaned by us. and this would have been understood , by the other part of the command , though god had not expresly taken notice of it . in like manner ; when in the sixth commandment , god forbids us to commit murder ; we are to understand , that we are not only prohibited thereby to stab , or poison , our neighbour ; but are required to do , what in us lies , to cherish , and preserve his life : to help him , if he be assaulted by another ; to feed , and cloath him , as far as we are able ; and to prevent , according to our ability , whatsoever may bring him in danger of losing of it . q. are there any other general rules that may be of use to us , in the vnderstanding of the commandments here proposed to us ? a. there are several such rules ; but those of most consequence seem to be these four. first , that in every commandment , the general thing express'd , comprehends under it all such particulars , as either directly depend upon it ; or may fairly , and reasonably , be reduced to it . thus the seventh commandment , though in express terms , it forbids only the sin of adultery ; yet , under that general , is to be extended to all manner of fornication , vncleanness , lasciviousness ; not only to all unchast actions , but to all wanton words , thoughts , desires : to all immodest behaviour , and indecent attire . to whatsoever , in short , may intrench upon that gravity , and reservedness , which our religion requires of us ; or may be apt to tempt us to such sins as are here forbidden : such as high and full diet ; soft cloathing ; the company 〈◊〉 younger , especially of wanton women ; from all which we must abstain by vertue of this commandment : as also , from all places of danger ; such as play-houses , balls , dancings , musick-meetings , and the like . q. what is the next general rule to be observed , in the interpreting of these commandments ? a. that where any duty is required , or sin is forbidden ; we are to reckon our selves obliged thereby , to vse all such means as may enable vs to fulfil the one , and to avoid the other . thus , because in the eighth commandment we are required not to steal ; therefore , in order to our more constant , and ready avoiding of it , we must account our selves obliged , not only to watch our actions , that we do not in any thing defraud our neighbour ; but moreover must do , what in us lies , to keep our selves out of such circumstances as may be likely to tempt us thereunto . we are therefore , by vertue of this commandment , required to work for the supply of our own needs , and of the wants of those who depend upon us. we are to live soberly , and frugally ; free from vice , and all extravagance . we are to avoid all lewdness , gaming , and the like occasions of excess : to abstain from all idle , dissolute , and dishonest conversation , and acquaintance ; and from whatsoever else may be apt to tempt us to , or engage us in the sin , which is here forbidden to us. q. what is the third rule to be observed , for the better understanding of these commandments ? a. that the last commandment is to be look'd upon by vs , not so much as a single commandment , as a general caution given to vs , with relation to most of the duties of the second table ; which ought to be govern'd , and influenced by it . thus because we must not steal from , or defraud our neighbour of his goods , neither must we covet them . because we must not commit adultery , neither must we lust. because we must do no murder , neither must we desire the hurt , or death of our neighbour . for this is the first spring of evil in our hearts ; and by stopping of which , we shall the most effectually arm our selves against the commission of it . q. what is the last general rule to be observed , for the better interpretation of god's commandments ? a. that wheresoever we are prohibited to do any thing our selves , as sinful , there we are to take care that we be not partakers of other mens guilt , who do commit what was so prohibited : by advising , assisting , encouraging , or otherwise aiding , and abetting them , in it . nay , we must not so much as give any countenance to the evil which they do , by making excuses for , and extenuating their guilt ; by hiding , or concealing of it ; least by so doing , we make our selves accessary to it , and contract to our selves a stain by it . sect . xxiii . q. you said that the first table contain'd those commandments which concern our duty towards god : what is the first of these ? a. thou shalt have none other gods but me. q. is this all that belongs to this commandment ? a. yes , it is . q. what then do you account that which goes immediately before it , and was also deliver'd by god himself ; namely , i am the lord thy god , which brought thee out of the land of egypt , out of the house of bondage ? a. it is a general preface , or introduction , to the commandments ; and represents to us the two great grounds , or motives , on which god required the jews to obey those commandments which he was about to deliver to them ; namely , first , * that he was the lord their god : and secondly , that he had brought them out of the land of egypt , out of the house of bondage . deut. i. . vi . . xxvi . . judg. ii . . q. do these reasons extend to us christians ? a. they do , and that no less , if not more , than they did to the jews . for we are the spiritual israel , and heirs of the promises . he is the lord our god , by a more excellent covenant than he was theirs . he has brought us out of that slavery of which the jews egyptian bondage was but a type : and has prepared for us an inheritance in heaven , in comparison of which their land of canaan is nothing to be accounted of . q. what is the full import of the first commandment ? a. * that we should have the lord for our god ; and * that we should have no other besides him. q. what is it to have the lord for our god ? a. it is to think of him , and to worship him , as god. q. how ought we to think of god ? a. as of an eternal , and all-perfect being ; the maker , and preserver , of all things : and our most gracious and merciful father , in , and through his son , jesus christ our lord. q. how ought we to worship god ? a. with all the powers and faculties both of our souls and bodies : in publick , and in private : according to all that in his holy gospel he has required , or by the force of our own natural reason , directed us to do . q. what are the main things wherein we are to express our duty towards god ? a. it is almost impossible to recount them : but , in general , it is our duty , to (a) believe in him ; to (b) fear him ; to (c) love him , with all our heart , with all our mind , with all our soul , and with all our strength : to (d) worship him ; to (e) give him thanks ; to (f) put our whole trust in him ; to (g) call upon him ; to (h) honour his holy name , and his word ; and to (i) serve him truly all the days of our life . q. what are the chief offences that may be committed , against this part of the first commandment ? a. they are chiefly these : first , atheism , and infidelity , whether it be speculative , or practical ; that is to say , whether men do really believe that there is no god ; or live so as if they did ; without either any due worship of him , or regard to him. next to these ; all vnworthy opinions of god , or blasphemous thoughts , or speeches , against him. such are the thoughts , and speeches , of those who not only deny the doctrine of the trinity , but make it their business to expose , and ridicule the belief of it . and , lastly ; such are all the heinous , but especially the habitual sins , which men fall into ; and the consequence of which plainly shews , either that they do not , in good earnest , believe the lord to be their god , or that they are yet to consider what that belief requires of them. q. what is the other thing proposed to us in this commandment ? a. not to have any other , besides the lord , for our god ? q. is there any other god , besides the lord ? a. no , there is not ; nor does this commandment at all suppose that there is . but when these commandments were delivered , the world generally believed in , and worshipped , other gods , besides the lord ; who was almost utterly forgotten by them. and therefore it was highly necessary , that the lord should , in the very first place , caution his people against this folly , and idolatry . q. how many ways may a man have others for their gods , besides the lord ? a. by as many ways as we are capable of shewing , that we have him for our god : namely , first , by thinking of them as god ; and , secondly , by worshipping of them as such . q. is it possible for any man who knows , and worships the lord , to have any other god besides him ? a. so this commandment evidently supposes ; and so indeed it may easily enough be : there being nothing so unreasonable which an immoderate superstition is not capable of leading , sometimes , even wise-men into . and therefore not only god here gives this caution to the jews ; but st. paul , in like manner , forewarns even the christians to whom he preached , to flee from idolatry ; cor. x. . and not to keep company with a brother , that is a christian , who was guilty of it . cor. v. . q. how can this be ; seeing he who knows , and believes aright of god ; must know , and believe , that there neither is , nor can be , any god besides him ? a. would men always act consistently to their own knowledge , and profession , it would then indeed be impossible for those who had a right notion of god , to have any other god besides him. but , as in other cases , men may know very well what their duty is , and yet act contrary to it ; so it is certain that they not only may , but have done , in the case before us. in short , whosoever gives divine honour to any being , does thereby profess that being to be god , as much as he who swears allegiance to any person , does by such his action , recognize that person for his prince . now such an honour religious prayer , and invocation , without all controversy are . yet these the church of rome does publickly , and solemnly , pay to others , besides the lord ; and , by so doing , shews to all the world , that she has other gods , besides him. q. what do you then suppose to be the full import , of this second part , of the present commandment ? a. that we should neither believe in , account of , or worship any other , as god , besides the lord : whether it be by forsaking him , and falling off altogether to idolatry ; or by giving the honour of god to any other being , together with him. sect . xxiii . q. what is the second commandment ? a. thou shalt not make to thy self any graven image , &c. q. how does this commandment differ from the foregoing ? a. the design of the first commandment was to determine , and set us right in , the object of our religious worship ; and to prevent us from giving divine honour to any besides the true god. the design of this , is to direct us in the manner of worshipping him ; that so we may not only serve the true god , but may serve him after such a manner as he requires , and is most sitting for us to do . q. what is the full import of this commandment ? a. it is this ; first , * that we must not make any image of god , at all ; be our design what it will , in making of it . nor , secondly , * that of any other being , with an intention to pay any honour , or worship , to it . q. do you think it utterly unlawful to make any image at all of god ? a. it is certainly unlawful , and is in many places of scripture expresly forbidden ; as being highly dishonourable to the infinite nature , and majesty of god ; and of great danger , and harm to us. see deut. iv . . isai. xl . . xlii . . rom. i. . q. what think you of the image of christ ; may that be made without offending against this commandment ? a. christ being man , as well as god , his body may certainly be aptly enough represented by an image ; nor would it be any sin so to do , provided that no use were made of any such image , in any part of our religious worship . but to represent god the father in a graven image ; to paint the holy trinity , and that in so profane a manner as it has often been done in the church of rome , is certainly a great sin , and a great scandal ; and directly contrary to the intention of this commandment . q. do you then look upon all vse of images in god's service to be vnlawful ? a. i do account it contrary to the prohibition of this commandment , and by consequence , vnlawful . and therefore when aaron first , and afterwards jeroboam , made use of them for this purpose ; we find how highly god was pleased to resent it ; and with what detestation it is condemn'd in the holy scriptures . exod. xxxii . kings xii . . xiii . . psal. cvi . . q. what say you to the practice of the church of rome , in this particular ? a. that it is scandalous , and intolerable : there having never been greater idolatry committed among the heathen in the business of image-worship , than has been committed in that church ; and is , by publick authority , still practised by it ; especially in the ceremony of their good-friday , cross-worship . q. do you think they are so foolish as to worship the cross ; or is it idolatry to worship christ , in presence of the cross ? a. if we may either believe their own words , or judge by their actions , they adore the cross , as well as christ ; and both alike , and with the same worship . as for the new pretence of worshipping christ in presence of the cross , it is a meer delusion , contrived only to cheat ignorant people : and carries just as much sense in it , as if you should ask , whether it were lawful to say your prayers in presence of a post ; or to write a letter in the presence of a candlestick ; the nonsense of which there is no one so dull as not to discover . q. what is the positive duty required of us in this commandment ? a. to worship god after a manner suitable to his divine nature , and excellencies : god is a spirit , and whoso will worship him aright , must do it in spirit and in truth , jo. iv . . rom. xii . . comp. mat. xv . , . q. how has god enforced these commandments ? a. he has done it after a very singular manner : by declaring , st ; that he is a jealous god , acts xvii . . and will not suffer his glory to be given to another ; neither his praise to graven images . isai. xlii . . but dly , will visit this sin not only upon those who commit it , but on their posterity also , to the third , and fourth generation . as , on the other side , dly ; to those who are careful to worship him as they ought to do , he will shew abundant mercy in this present time ; and , in the world to come , give them life everlasting . q. can it consist with the justice of god to punish one for the sin of another ? a. no certainly , nor does god here threaten any such thing . but god , who is the great lord of the whole world , may so punish a man for his sins , that the evil of it shall reach not to himself alone , but to his posterity also . and thus the children may be visited , and yet not punish'd , for their father's idolatry . as in the case of high-treason , the father by forfeiting his honour , and estate , brings the ill-consequence of his crime upon his family as well as upon himself ; and the prince , by exacting the penalty of the law , does truly visit ; tho not punish , his posterity ; for the offence which he alone committed . q. how then do you understand this part of the commandment ? a. god had , in general , promised to the jews temporal blessings to encourage their obedience ; and had denounced present evils against them , to keep them from sinning . but to set a particular mark of his indignation upon the sin of idolatry , he thought fit to declare , that if they offended in this matter , he would not only severely punish them himself , but would deliver them up into the hands of their enemies , who should both oppress them , and their children after them. whereas if they continued firm to his worship , tho' otherwise they should be guilty of many lesser crimes , yet he would not cast them off from his favour ; but , on the contrary , would bless both them , and their posterity , with plenty , and prosperity , all their days . this i take to have been the literal meaning of the present denunciation ; and how exactly it was made good to them , their history sufficiently declares to us. q. may this be , in any wise , apply'd to us now ? a. thus far it may , to teach us how heinous the sin of idolatry is ; how odious in the sight of god ; how worthy of his vengeance ; how certain to feel it . the jews were , in their whole estate , a figure to us : as therefore god threatned that he would , with the utmost severity , require this sin of them ; so most certainly he will do it of us ; it may be in this present life , but without all controversie in the life which is to come . sect . xxv . q. what is the third commandment ? a. thou shalt not take the name of the lord thy god in uain , &c. q. what is the design of this commandment ? a. to secure that honour we ought to pay to god , by a reverend esteem of whatsoever relates to him. q. what mean you by the name of god ? a. i understand thereby god himself , and whatsoever has any immediate relation to him. psal. xxix . . exod. xxxiv . . deutr. xxviii . . q. when may we be accounted to take god's name in vain ? a. when we make mention of god , or of any thing which belongs unto him , rashly , and irreverently : in a way that is not suitable to his divine honour , and majesty ; nor to that deference we ought to pay , to his sovereign power , and authority over us. q. upon what occasions , especially , may god's name be made use of by us ? a. chiefly on these three ; in swearing : vowing : praying : and in all these it may be , and oftentimes is , taken in vain . q. when may we be accounted to take god's name in vain , by using it in swearing ? a. when we swear falsely : lev. xix . . whether it be by a positive asserting of what is untrue ; or by tricking , and equivocating , in what is in some respect true ; tho' not in that , in which we would be understood to swear . dly , when we swear needlesly ; where either the matter was not of moment enough to justifie the solemnity of an oath , or might have been sufficiently determined without one. of which kind are the greatest part of those voluntary oaths , which are so frequently used by profane persons in their common discourse . dly , when we swear rashly , but especially in matters of promise ; in which we are the most exposed to the danger of perjury . and thly , when we swear irreverently : whether we take an oath carelesly , and lightly , and without due regard to the honour of god's name , our selves ; or administer it so to others . q. what think you of those who swear not only by the name of god , but by that of some creature ; such as the blessed virgin , or the like saint ? a. i think it to be , without all controversie , sinful : as giving that honour to the creature , which is due only to the creator . and so god himself declares that he accounts it : deut. vi . . thou shalt fear the lord thy god , and serve him : and shalt swear by his name ; ye shall not go after other gods. and again , deut. x. . thou shalt fear the lord thy god ; him shalt thou serve , and to him shalt thou cleave , and swear by his name . and when , in process of time , that people began to do otherwise ; the prophet jeremy tells us how heinously god resented the affront that was thereby put upon him : jer. v. . how shall i pardon thee for this ? thy children have forsaken me , and sworn by them that are no gods. and again , amos viii . . they that swear by the sin of samaria , and say , thy god , o dan , liveth , and the manner of beersheba liveth : even they shall fall , and never rise up again . comp. josh. xxiii . . jer. xii . . zeph. i. . q. how does it appear that to swear by any creature , is to give to that creature by whom we swear , the proper honour of god ? a. the very nature of an oath declares it : which supposes the person whom we swear by , to be capable both of discerning the truth , or falshood , of what is sworn ; and the sincerity or insincerity , with which we swear ; and also of punishing us for our perjury , if we swear otherwise than we ought to do . all which are actions proper to god alone : and above the capacity of any creature ; and therefore being ascribed to one who is not god , must needs give the honour due to god alone , to that person by whom we swear . q. is it lawful to swear in any matter of moment ; if we take care to swear in such a manner as we ought to do ? a. it has been the opinion of many good men , that we should decline all voluntary swearing , even in matters of moment , as much as may be : and that for fear of perjury , which is a sin of a very heinous nature , yet if we are required to do it by such whom we ought not to disobey , and we do it faithfully , and reverently ; it is both an act of religious worship ; and for the glory of god ; and upon both those accounts undoubtedly lawful . nor did our saviour ever intend to forbid swearing altogether ; but only to restrain all voluntary , and needless , vse of it in common conversation ; and to keep us , when we do swear , to the doing of it only by the name of god , and not by that of any other thing , or person . see mat. v. , &c. q. how may god's name be taken in vain , by vowing ? a. * by vowing to do any thing which may not lawfully be fulfill'd : * by vowing that which we are not able to fulfil : * by vowing rashly , and indiscreetly ; what tho' we should be able to fulfil , might yet much better , and more prudently , have been let alone : * by vowing any thing for a long time to come , it may be for one's whole life ; and of our future capacity to make good which hereafter , we cannot , at the present , judge : and lastly ; * by accustoming our selves to vow frequently ; which must necessarily expose us to the hazard of not performing our vows . q. is it not then good to make vows at all ? a. there is no doubt to be made but that a vow , duly regulated , is not only lawful , but acceptable to god. but then that it may be so , we should take heed ; st , not to vow upon every occasion ; but when we have some considerable motive to engage us to the doing of it . dly , to see that what we do vow , be in its self good ; fit for vs to vow , and for god to accept . dly , that we be sure not to vow any thing , but what we are in a capacity to fulfil . eccles. v. , . when thou vowest a vow unto god , defer not to pay it , for he hath no pleasure in fools ; pay that which thou hast vowed . better is it that thou shouldst not vow , than that thou shouldst vow , and not pay. q. when do we take god's name in vain , in praying ? a. * when we pray , without minding what we are about : * when we pray for such things as we ought not to pray for : * when , in our prayers , we use vain repetitions of god's name , without need , and against reason . but , especially , when we join the name of any creature , with that of god , in our prayers ; as the papists in many , or rather most , of their prayers , do . q. are there not other ways , of taking god's name in vain , besides those we have hitherto spoken of ? a. there are several other ways : * by profane cursing , as well as swearing : * by any light , and unfitting vse of god's name , in our common , and vain conversation : * by all lewd , atheistical discourse : * by blaspheming , or speaking reproachfully , of god , or his religion : * by murmuring against him : * by ridiculing , abusing , or otherwise profaning his holy word : * by despising , or exposing his ministers , upon the account of their function ; and as they stand related to him : * by an irreverent behaviour in his publick service ; in the use of his prayers , and sacraments : in short , * by a contemptuous treating of any thing in which his name , and honour , are concern'd . q. what does this commandment positively require of us ? a. to honour god's holy name , and word : to employ our tongues to his praise , and glory : never to make mention of god , or of any thing which relates to him , without a religious reverence : and to use our utmost endeavour , upon all occasions , to keep up the reputation of religion ; and the respect which is due to holy things , for the sake of god , and as they have a relation to him. q. what is the sanction wherewith god has enforced this commandment ? a. it is this ; that the lord will not hold him guiltless that taketh his name in uain . q. what do you understand thereby ? a. that he will severely punish such sinners ; and not suffer his name to be profaned by them , without bringing some exemplary vengeance upon them , for such their presumption . q. if this be so , how comes it to pass that such persons oftentimes escape , without any such exemplary mark of god's vengeance against them ? a. we are not to call god to account for his actions . it is enough that he has assured us , that he will not hold such persons guiltless : and that therefore every such sinner , must either repent , in a very singular manner , of his offence in taking god's name in vain ; or he shall assuredly be punish'd with an extraordinary severity for it ; it may be in this present life , but without all question , in that which is to come . sect . xxvi . q. what is the last commandment of the first table . a. remember that thou keep holy the sabbath-day , &c. q. what do you mean by the sabbath-day ? a. the commandment it self explains it . 't is a seventh day of rest , after six of work and labour : six days shalt thou labour , and do all that thou hast to do ; but the seventh day is the sabbath of the lord thy god ; in it thou shalt do no manner of work. q. wherefore did god establish a seventh day of rest , after six of work and labour ? a. in memory of his having created the world in six days ; and on the seventh day rested , or ceased from creating it : and to keep up thereby the memory of his being the creator of the world ; and to engage mankind solemnly to acknowledge , and worship him , as such . — for in six days the lord made heaven and earth , the sea , and all that is therein , and rested the seventh day ; wherefore the lord blessed the sabbath-day , and hallowed it . q. was this command given by god to mankind from the beginning of the world ? a. so moses tells us , gen. ii . . and it is not to be doubted but that accordingly such a sabbath did continue to be observed , so long as any sense of true religion remained upon the earth . q. how then did it become needful for god to renew it again in this place ? a. as it was needful for him to renew many other precepts , which yet were certainly both given by him , and observed in the world , long before . no body doubts but that adam , and his first descendents , both knew , and worshipped the true god ; yet this was provided for again now. so immediately after the floud , the law against murder was solemnly promulged ; gen. ix . . yet nevertheless the same command was here again repeated . as for the case before us ; as men lived farther off from the creation , and wickedness prevailed over the face of the earth , and the true worship of god was corrupted by almost a universal idolatry ; so was the solemn day of his worship neglected likewise . and tho' it may have in some measure been received after the floud , and continued , in some part of abraham's family ; yet , in their aegyptian slavery , it was utterly abolish'd ; and the very memory of it seems to have been lost among them . q. when did god renew this command to them ? a. presently after their passing thro' the red sea , exod. xvi . when he began to give the manna to them. for then he commanded them to gather it every morning six days ; but on the sixth day to provide a double quantity for the next day ; because that thereon they should keep the sabbath to the lord , and no manna should fall , or be gathered , upon it . q. on what day of the week did that sabbath-day fall ? a. on that which they , from thenceforth , observed for their sabbath-day , and which answers to our saturday . q. was that the same day on which god rested from the creation , and which he had before commanded adam to keep in memory of it ? a. that we cannot tell : by the providence of god so it may have been ; but that it was so , god has not declared to us , nor is it possible , ( without a particular revelation , ) for us to come to the knowledge of it . that which is more certain is , that god designed this particular day to be kept by the jews in memory of his delivering of them out of their egyptian slavery , and of his miraculous feeding them with manna in the wilderness . and for this reason it was that he required that strict rest of them , of which we read : exod. xxxi , , &c. nehem. xiii . . isai. lviii . . that thereby they might both keep up the memory of the hard work they had been held to during their abode in egypt , where they were not suffer'd to rest on the sabbath-day ; and be the more engaged to serve that god , who had so wonderfully delivered them from that wretched estate . q. how then , upon the whole , are we to consider the jewish sabbath , here establish'd by god ? a. it is evident from the several reasons given for it , in the command its self , that it must be consider'd in two different respects : st , as a day to be kept by them in memory of the creation : exod. xx . . and to declare themselves thereby to be the worshippers of that god , who created the heaven and earth : and to this end , they were required to observe a seventh day of rest , after six of labour ; because god wrought six days , and rested the seventh . and , dly , as a day to be observed in memory of their egyptian-bondage , and of god's delivering them out of it : deut. v. . and thus the jews were tied to observe not only the proportion , but the very day of the week too ; as being that day on which they had pass'd the red sea , and so were set intirely free from their slavery . for which reason also they were obliged not only to worship god upon it , but moreover to abstain from all bodily labour ; and that under the pain of death , exod. xxxi . , &c. numb . xv . . q. how far do you suppose this command obliges us now ? a. as much as ever it did the jews , tho' not exactly after the same manner . we worship , as they did , that god who in six days created the heaven , and earth ; the sea , and all that in them is , and rested the seventh day : and in acknowledgment thereof we stand obliged , with them , to keep a seventh day of rest , after six of labour . but then as they worshipp'd this god under the peculiar character , of the god who brought them out of the land of egypt , out of the house of bondage , so were they determined to take that particular day , the seventh of the week , for their sabbath , on which he compleated their deliverance ; and strictly to abstain from all bodily labour upon it . now in this respect we differ from them . we worship god , the creator of the world , under a much higher , and more divine character ; as he is our father , and deliverer , by jesus christ our lord : who upon the first day of the week , rose from the dead , and thereby put an end to the jewish oeconomy . and in testimony hereof , we keep the first day of the week for our sabbath ; and so profess our selves to be the servants of the true god , thro' the covenant which he has been pleased to make with us , in christ jesus our lord. q. upon what authority was this change of the sabbath-day made ? a. upon the greatest that can be desired : the reason of it has been already mention'd ; viz. christ's rising on this day from the dead . the thing it self was done by the apostles , who no doubt had in this , as in all the rest that they did , the direction of the holy ghost . and as for the jewish sabbath , which is the seventh day , besides that the ground of it does not concern us ; st. paul speaks of it as ceasing with the law , no less than the new-moons , or meats , and drinks , prescribed by the same law. col. . ii. . q. how are we to keep our sabbath day ? a. we are to consecrate it to a religious rest , * by attending upon the publick service of the church ; * and hearing god's word read , and preach'd there . * by participating of the holy sacrament : * by private prayer , meditation , and reading : * by works of charity , and mercy : * by taking all the care we can to improve our own piety , and to help other men in the enlivening of theirs . q. is all bodily labour forbidden to vs , upon this day , as it was to the jews ? a. no , it is not : . works of charity , and necessity , may certainly be done upon it . friendly visits and entertainments may , in a reasonable measure , be allow'd also : provided that neither the publick service of the church , nor the necessary improvement of our own private piety , be at all neglected thereby . but as for all works of gain ; all such allowances as are inconsistent with the religious design of the day , or may be apt to give offence to any good men ; they ought , without question , to be avoided upon it . q. what is forbidden by this commandment ? a. to neglect , and profane the sabbath : not to employ it to the honour , and service , of god ; much more to spend it in idleness and pleasure ; in sin , and debauchery , as too many wicked persons are wont to do . q. is there any thing farther required of us , in order to the full observance of this commandment ? a. this only ; that we be careful not only to sanctify the sabbath day our selves , but to see that all who belong to vs , do likewise . for , for these also , the commandment tells us we are to answer : in it thou shalt do no manner of work ; thou , nor thy son , nor thy daughter ; thy man-servant , nor thy maid-servant ; thy cattle , nor the stranger that is within , thy gates . and since now the piety of our ‖ own laws have provided for the better observation of this day ; we ought , in obedience to them , as well as out of conscience towards god , not only to be careful of our selves , and families , but to bring all others , as much as in us lies , to a due regard of it : if not out of duty towards him , whose sabbath it is , yet for fear of that punishment , which the civil magistrate is to inflict on those who despise , and profane it . sect . xxvii . q. what do the commandments of the second table respect ? a. our duty towards our neighbour . q. what is the general foundation of our duty towards our neighbour ? a. to love him as my self ; and to do to all men as i would they should do unto me : the one of which shews , what that inward affection is , which every one ought to have for his neighbour ; the other , how we ought to regulate our outward actions towards each other . q. is a man obliged , in all cases , to do all that for his neighbour , which he would desire his neighbour should do for him ? a. yes , certainly ; provided the rule be but rightly stated , and duly limited , by us : otherwise it may prove a snare , rather than a guide , to us. q. how then do you suppose that this rule is to be vnderstood by us ? a. we must first set our selves in our neighbour's place , and then put it to our consciences ; were his case our own , what would we desire that one , in our circumstances , should do for vs , and then conclude , that we ought to do the same for him. thus for example ; if a poor man ask an alms of us ; we must not think that we are at liberty to refuse him , because we neither need , nor desire , that any one should relieve us : but we must bring his case home to our selves ; and suppose that we were in his circumstances ; poor , and destitute ; would we not then think it reasonable , that one , in our circumstances , should relieve vs ; and that will shew us , that therefore we ought to relieve him . q. but must we then , after such a change of circumstances , absolutely do to others , whatsoever we would , in the like circumstances , desire , that they should do to us ? a. i do not say that neither : men may desire what is vnlawful , and then in conscience of our duty to god , we must deny them . they may desire what is vnreasonable , or may be greatly inconvenient to us ; and , in such cases , though we owe a duty to our neighbour , yet we must remember that we owe a duty to our selves too ; and must consider our own interests , as well as those of our neighbour . if a man should fall into such circumstances , as to need my telling of a lie ; or forswearing my self , to bring him safely out of them ; though i should be so wicked as to desire , in the like case , that another would do the same for me , yet i am not therefore obliged , by this rule , to do this for him ; because neither ought i to desire such a thing of another , nor ought any other to desire it of me. again ; should a man desire me to be bound with him for a considerable sum of money ; which i cannot pay , without great damage to my self , and prejudice to my family : though i should perhaps wish , that , had i the same occasion that this man has , another would be bound for me ; yet because the desire is vnreasonable , and such as in duty to my self , and my family , i ought not to comply with ; neither am i obliged , by vertue of this rule , to answer his desires in it . q. what then do you take to be the true import of this rule ? a. that whatsoever i could justly , and reasonably , desire of another man , in my circumstances ; and it would become him , in charity , to do for me ; the same ought i to do for my neighbour : and thereby make it manifest , as the other rule directs , that i do , indeed , love him as my self . q. to how many commandments has god reduced our duty towards our neighbour ? a. to six ; which make up the whole of the second table ? q. what is the first of these ? a. honour thy father , and thy mother , that thy days may be long in the land which the lord thy god giveth thee . q. what is the proper extent of this commandment ? a. it expresly regards only our natural parents ; but the reason of it extends to all sorts of persons who are in any respect our superiours , and to whom we owe any singular honour upon that account : and to the most of which the very name of fathers is given in the holy scriptures . q. what are the chief relations to which this commandement may be referr'd ? a. they are especially these following : . of children towards their parents . . of subjects towards those who are in authority over them. . of scholars towards their governours . . of ordinary christians towards their ministers . . of servants towards their masters . . of wives towards their husbands . . of younger persons towards the aged . and , . of those who are in a lower degree , towards such as are in a higher place of state , and dignity . q. does not this commandment require some return of duty from those , who are , upon any of these accounts , to be honoured by us ? a. in the equity of it , it certainly does : and therefore as it is our duty to honour them , so it is no less their duty to behave themselves , as their relation requires , towards us. q. what do you mean by honouring of such persons ? a. not a bare , formal respect ; but , with that , all that love , duty , and obedience ; all that help , and service ; which they may justly expect from us , and which our own reason tells us , we ought to yield to them. q. what are the particular duties which are required of children towards their parents ? a. to love , honour , and succour , their father and mother : to obey their orders , and bear with their infirmities ; and submit to their correction . to promote their comfort , and welfare , by all fitting means ; and if they need , and their children are able , to provide for , and support them. q. are all these duties to be equally paid to both our parents ? a. they are , and that by the express words of the commandment , honour thy father and thy mother . comp. prov. i. . vi . . eph. vi . q. what return of duty ought parents to make to their children ? a. it is their duty to breed them up carefully whilst they are young ; vertuously , and religiously , when they are capable of discerning between good and evil. to love them : to provide , according to their ability , for them : to bring them up to some honest and useful employment : to encourage them when they do well ; to correct them when they do amiss : to be gentle , and courteous , towards them ; and not by their passions , or perverseness , provoke them to anger , and alienate their affections from them . q. what is the duty of subjects towards those whom god has set in authority over them ? a. to submit to their laws , to be faithful to their interests , and obedient to them in all their just commands . to live quietly under their government ; and to contribute , according to their capacity , towards the support , and defence of it : by their counsel ; their estate ; and ( if need be ) by venturing their very lives for their service . q. what if the civil power shall command me to do that which is contrary to my duty towards god ? a. i must , in that case , obey god rather than man. if for this i shall be punish'd , i must patiently yield to it ; and glorify god , that he has thought me worthy to suffer for my duty to him. exod. i. , . dan. iii. , &c. vi . , &c. a. what if any difference should arise in the commonwealth , of which i am a member , between the prince , and the people ? a. i must carefully examine where the right lies ; and act so , as is most agreeable to the rules of religion first ; and , ( where they are silent , ) to the laws , and constitution of the state , to which i belong . q. what is the duty of the civil magistrate towards his people ? a. to order all his counsels , designs , and enterprizes , as much as in him lies , to the publick good. not to vex , or oppress his subjects , but to rule them with gentleness , and moderation ; but especially with an exact justice , and equity . to be faithful to the trust committed to him ; and not seek to oppress , or enslave his people . but above all , to take care of the service of god ; and see that the true religion be maintain'd , and protected in his dominions : and to use his utmost endeavours for the suppression of all vice , profaness , and irreligion ; as being at once both odious to god , and destructive of the publick peace , and welfare , of any people . psal. ci . isa. xlix . . q. what is the proper duty of scholars towards their teachers ; and ( which is much the same ) of ordinary christians towards their spiritual rulers and guides ? a. to respect them highly for their office , and works sake : to attend upon their instructions with care , and diligence : to submit themselves to their conduct , in those things wherein they are set over them : and to reward them according to their several stations , and the work which they have to do . q. how ought those , who are teachers , to behave themselves towards them who are committed to their charge ? a. they should attend to their teaching with faithfulness and diligence : should be careful to consider what instruction is most proper for every one , and give it in that way that may be likely to prove the most profitable to them. they are freely to tell them of their faults ; to admonish them of the danger , as well as sinfulness of them ; and to help them , according to the best of their power , to correct them . in short ; it is their duty , and ought to be their study , and endeavour , to guide those whom they have the charge of , the best , and most direct way they can , for the attainment of that knowledge which they pretend to bring them to . q. what is the duty of the wife towards her husband ? a. faithfully to observe her marriage vow and covenant : to love , honour , and obey him ; to be true and just to him in all his concerns : to order his house with prudence and discretion : to bring up his children in the nurture , and fear of the lord ; to instil good principles betimes into them , and root out bad ones : not to forsake him in any troubles , or adversities , that may fall upon him ; but to continue faithful , and united to him , in person , and affection , to her lives end. q. what is the husbands duty towards his wife ? a. to be true to her bed ; kind and loving to her person ; to communicate to her of his substance ; and to look after her in all her sicknesses , or other distresses : to protect her against the injuries of others , and to cherish her himself as his own flesh : to keep only to her , and not be separated from her , so long as it shall please god to continue her life to him . q. what is the duty of servants towards their masters ? a. to be diligent in their business ; true and just to what they are intrusted withal ; careful in the management of their concerns , as if it were for themselves : not profuse , or extravagant , in any thing which is committed to their care , but thrifty , and watchful ▪ not to be eye-servants , but to use the same industry , and integrity , in their master's absence , as they would do if he were present with them . q. how ought masters to behave themselves towards their servants ? a. with kindness and gentleness ; providing for them what is convenient ; not laying too much work upon them , nor too rigorously exacting what they do . to have a due regard to their souls as well as bodies ; and in order thereunto , not only to allow them a sufficient time for the service of god , but to see that they employ the time so allow'd them , to the glory of god , and the promoting of their souls welfare . and , lastly , to be just in paying them their wages ; neither keeping it back from them , when it is due , nor otherwise defrauding them of their hire . q. what is the duty of the younger towards the aged ? a. to give a seemly respect , and honour to them ; and not to injure , or affront them , for any infirmities which their age may chance to have brought upon them. q. how ought elder persons to behave themselves towards the younger ? a. they ought to advise them in their affairs ; to encourage them in their duty ; to set a good example to them ; and prudently to reprove them for , and endeavour to reform in them , what they see amiss . q. how ought those who are in a lower degree , to behave themselves towards such as are in fortune , and quality , above them ? a. they ought to give them honour , suitable to what the difference of their ranks , and stations , may justly require : not to envy , or back-bite them ; not to wish , or do them any evil , out of any malice , or enmity against them , for what they enjoy , in character , or estate , beyond them . q. what is the duty of those who are of a higher rank , towards such as are below them ? a. not to behave themselves proudly , or arrogantly , towards them ; not to despise them for their poverty , or meanness in the world ; but to remember that they are both men , and christians ; and , upon both those accounts , as high in god's esteem as themselves . that when we come before the judgment-seat of christ , we shall all stand upon the same level ; all titles , and honours , and distinctions shall be laid aside ; and only the vertue , and piety of the soul be consider'd . that in the mean time , the poorest , and lowest man , may be wise and good , brave and constant , chast and temperate ; and that these , in reality , make a great man , beyond all the outward trappings of titles , and retinue . and , lastly , it is their duty to be liberal , and charitable , out of what god hath given them , to those who are in need ; which is the best use that any man can put his riches to , and will turn to the highest account at the last . q. what encouragement has god given us , to make us the more careful to observe this commandment ? a. that thy days may be long in the land which the lord thy god giveth thee . q. what is the import of this exhortation . a. it contains a promise to those who should honour their father and mother ; that they should live long in that good land , to which the lord was then leading them , by the hand of moses his servant . q. what encouragement does this give to us now ? a. it shews us , in a type , what we may promise our selves upon our obedience . that as long life , and that in the land of canaan , their expected inheritance , was the highest temporal promise god could make to the jews ; as being indeed the foundation of all the present blessings they were capable of receiving : so , if we carefully observe this command , it shall not only promote our present peace , but shall be a good means to procure to us an everlasting inheritance , in our heavenly canaan ; and intitle us to a more than ordinary degree of happiness in it . sect . xxviii . q. what is the sixth commandment ? a. thou shalt do no murder . q. what is murder ? a. it is the wilful , and unlawful , taking away of the life of a man , by what way , or means , soever it be done . q. is not all killing , murder ? a. no ; that only is murder , which is voluntary , and unlawful . q. wherefore must the killing be wilful , and designed ? a. because if a man slay another purely by chance , without any design , or intention , so to do ; without malice , and without premeditation ; it is a misfortune , it is not murder . q. wherefore must the killing be vnlawful ? a. to exclude those cases in which tho' the killing be voluntary , yet it is not murder ; nor forbidden by god as such . q. what are those cases ? a. * the execution of justice , after a lawful manner , for a suitable offence ; and by a lawful magistrate . † the killing of an enemy in a just war : * the killing of another for the necessary defence of a man 's own life : to which under the law were added some other cases , of which it may be doubted how far they are to be allow'd under the gospel . q. what be they ? a. the killing of any person who would have inticed them to commit idolatry : * the avenger of bloud , slaying him who had vnawares kill'd his brother . and , lastly , ‖ the execution of vengeance on any wicked person , by an extraordinary impulse from god ; as phineas did , in the day of the assembly . num. xxv . , &c. q. what is your opinion of self-murder ? a. that it is as much forbidden by this mandment as any other . q. what think you of those who meet in a set duel , and so kill ? a. if both agree to it , which soever falls , they are both guilty of murder . q. what if men draw in a sudden heat , and one be slain ? a. the heat being criminal , it will not excuse the mischief consequent upon it , any more than drunkenness , in the like case , would have done . the laws of men may distinguish as they please ; but in the sight of god 't is murder . q. what are the peculiar aggravations of this sin ? a. they are very many , and very great ones : murder being above most other sins , . a heinous offence against god , who is the sole lord of all his creatures ; after whose image we are made ; and who must therefore be , in a singular manner , both injured , and affronted , by the destruction of his creature , and his image . . it is a sin against nature ; which has established a common relation betwixt us ; design'd us for society ; and , in order thereunto , has made it one of its fundamental laws , that we should love , and protect , and do good , to one another : and this law cannot by any thing be more eminently trampled under foot than by murder . . it is a sin against the civil society ; the end of which is protection ; to provide for the safety , and security , of those who are the members of it : and the very bands of which must therefore be broken hereby . . it is a sin against the magistrate ; who alone , under god , has the power of life and death ; and who , by this violence , is deprived of the counsel , help , and support , of one of his subjects . and , lastly , it is a particular , and signal offence , against all the relatives of him who is murdered , and such as perhaps may be utterly ruinous to them. to say nothing of the injury that is hereby done to the person murder'd ; and who , thereby , is not only deprived of his life , and of all the advantages he enjoy'd by it ; but is , it may be , taken off in the midst of his sins , and so undone to all eternity . q. is there nothing else , besides murder , forbidden by this commandment ? a. yes , much more ; viz. all variance , hatred , emulation , envy , revenge , evil-speaking , quarrelling ; all rash and immoderate anger ; and , in one word , whatsoever tends towards murder , or may be likely to end in it . q. what are the positive duties which this commandment requires of us ? a. to do all we can for the safety , and preservation , both of our own , and our neighbour's lives : if they are sick , to advise and and assist them , with our money , and our service . if they are well ; to prevent their quarrels , and make up their differences . if they are needy , to feed them , and cloath them . if they have injured us , to forgive them : if we have injured them , to make them all reasonable satisfaction . in one word ; to do all we can to promote love , and peace , and good will , among all men. sect . xxix . q. what is the seventh commandment ? a. thou shalt not commit adultery . q. what is adultery ? a. it is the violation of the marriage-bed , by which party soever it be done . q. how many ways may the marriage-bed be polluted ? a. either by the one's leaving the other altogether , and marrying again ; or by the one's being false to the other , whilst they still continue to hold together . q. is this all that is here forbidden by god ? a. it is all that this commandment does expresly forbid ; and seems to have been chiefly design'd by god , when he deliver'd it to the jews : but our saviour has taught us to extend it much farther . q. what does our saviour teach us to understand by this prohibition ? a. that we are to abstain not only from adultery , but from all manner of carnal pollutions whatsoever , and from all the most distant approaches to it , and incitements towards it . such as fornication , vncleanness , sensual desires , and inclinations ; all lewd , and effeminate conversation ; all wantonness of behaviour ; all undecent dressing ; all familiar conversation of younger persons of different sexes together : all excess of meat , drink , sleep , cloathing : all places , and exercises , which may be likely to raise our passions to any immoderate heighth . in short ; from whatsoever is contrary to the gravity , and modesty , and purity , of the gospel of christ. q. was adultery the only pollution that was forbidden by god under the law ? a. no ; fornication was forbidden then , no less than it is now : exod. xxii . . deut. xxii . . xxiii . . so were all incestuous and vnseemly marriages : lev. xviii . . &c. deut. vii . . all vnnatural communication between near relations : lev. xx . , &c. deut. . . but above all , most detestable was the sin of sodom accounted then , as well as now it ought to be : lev. xviii . , . xx . , , . rom. i. , . comp . versa . q. what are the positive duties comprehended under this commandment ? a. to keep our bodies in temperance , soberness , and chastity : and , in order hereunto , not only carefully to avoid all temptations , and incentives , to the contrary ; but , if need be , to exercise our selves in great watchings , and fastings , and other corporal austerities ; which are in no cases more proper , than for the suppression of these sins . to be modest in our behaviour ; grave , and chast , in our conversation ; to regulate , as much as may be , our very thoughts , and desires : and , above all things , to take care that we have somewhat to employ our selves about ; that may spend our spirits , and take up our thoughts : as considering that there is nothing more dangerous to the purity of a christian , than idleness ; and that unhappy privilege of a great fortune , to have nothing to do . q. how was this sin of adultery punish'd under the law ? a. it was punish'd with death : and that not only upon a civil account , as being most injurious to society ; but also typically , to denote what such persons are to expect from god in the other world , even death eternal . q. what are the particular aggravations of this sin ? a. that it is not only a very heinous sin in the sight of god , but such as is destructive of humane society also . that it breaks the most solemn vow that can be made between man and man : seperates the nearest relations : lays the ground of infinite quarrels , and hatred , and divisions in families ; and oftentimes occasions murders , seditions , and contentions , in the civil state. that it propagates sickness , and infirmities , to mens posterity : is an enemy to all serious counsels , and generous actions : emasculates mens minds ; enfeebles their bodies ; and , upon all these accounts , ought as well to be severely punish'd by the civil magistrate now , as we are sure it shall be punish'd by god with eternal damnation . sect . xxx . q. what is the eighth commandment ? a. thou shalt not steal . q. what do you here understand by stealing ? a. not only the secret , and fraudulent taking away of what is anothers ; but all kind of vnlawful getting , or detaining of any thing , whereby another is injured , or oppressed , in what of right belongs , or ought to belong , to him . q. what are the chief ways whereby this sin may be committed ? a. ‖ chiefly by these three : . by stealth , and robbery ; as the one implies a secret thievery , or conveying away of another's goods ; the other a more violent , and forcible taking of them. . * to these may be added , as not very different from them , all the artificial ways which men have got of doing the same thing ; by cheating , in buying and selling ; in borrowing what they are not able , or never intend , to pay ; which is in truth stealing . by extortion upon , or oppression of , those who are in need ; or whom we are otherwise able by our power , or authority , to over-bear ; which is the same thing with down-right robbery . . to all which , let me add , lastly ; all aiding , advising , encouraging , or otherwise communicating with others in any of these crimes : by receiving , buying , or concealing what is stoln ; by helping any one to cheat , or over-reach another ; by serving any great and violent oppressor , in crushing , and ruining a poor man. q. are there yet any other vices forbidden by this commandment ? a. there are several others that may fairly be reduced to it : such as * prodigality , in spending a man's estate , and beggaring his family . * negligence in making an honest provision , according to a man's station , and opportunities , for his children . * contracting of debts , which we are not able to pay. * engaging for others , beyond what we are able , or it is fitting for us to answer . * taking vsury of any , especially of a needy man. to which may be added the whole mystery of ruining estates , and families , * by the excessive rates of procuring , continuing , advancing of money , and interest ; * by buying mens goods , or estates , at vnder-rates ; * by taking advantage of gain by mens private wants , or by the publick necessities ; * the trade of pawns , as it is commonly managed , and the exactions depending thereupon ; * and , lastly , all such other trades as live upon the vices , and extravagancies of men ; with all manner of vnlawful , and injurious ways of gain . q. what think you of going to law ? a. that as it may be managed both by the counsellor , and the client , it is as much theft as ever the law punish'd ; and will , as such , be required of both by god. and therefore tho' such cases there be in which a christian may go to law without violating this , or any other command ; yet is it certainly the last resort , and not to be used till all other means have proved ineffectual , to secure our property , or to recover our right . and , for the most part ; it is in law , as in war , where one side is certainly in the wrong , and generally both are to blame : and let those who by their purse , their tongue , or their art , defraud another of his right , know assuredly , that however they may build up their houses by iniquity , and escape the punishment of man for what they do , yet they shall not be acquitted at the tribunal of god. q. what are the duties which this commandment requires of us ? a. to be fair , and upright , in all our dealings ; not willingly to wrong , or be accessary to the wronging of , any . if we should happen to have unwillingly injured any man , to be ready to make him a full , and ample restitution for it . to be free , and charitable to the poor ; careful to provide a competent subsistence for our families ; and diligent in pursuing some honest , and useful calling , in order thereunto . sect . xxxi . q. what is the ninth commandment ? a. thou shalt not bear false-witness against thy neighbour . q. what do you here understand by bearing of false witness ? a. the false-accusing of , or witnessing against him in judgment : and which is commonly attended with perjury , as well as lying ; and so becomes an offence at once against the third commandment , by our taking god's name in vain ; and against this , of injuring our neighbour , by bearing false-witness against him. q. is there any thing else forbidden in this commandment ? a. there is ; namely all sort of calumny , and evil-speaking , against any ; whether it be in , or , out of , judgment . q. how do you distinguish between calumny , and evil-speaking ? a. by calumny i mean , a reproach falsly raised upon , and reported against , a person , who is wholly innocent of it . when we are the makers , as well as spreaders , of an untruth ; at least , know what we say of our neighbour to be false ; or have just reason to believe it to be so . by evil-speaking , i understand , the relating of what is , or has been told to us , as true ; and is believed by us so to be ; when we do it not to the person concerned , for discovery of the truth ; or to some friend of his , in order to his being admonish'd of it ; but to our indifferent acquaintance : and that whether it be done with a design to defame him , or only in the common way of discourse , for want of better matter to entertain our company withal . q. is there any thing yet more forbidden in this commandment ? a. to this commandment must be reduced all * subornation of false-witnesses in judgment ; * all credit ; or countenance that is given to them ; * all counterfeiting of hands , and seals , or any other writings to his prejudice : all * tale-bearing ; * rash-speaking , and * censuring : all * credulity , or being ready to believe what is evil of our neighbour : all * encouragement that is given to those who are apt to speak evil of other men. q. what is required of us by this commandment ? a. to be religiously strict in speaking truth of our neighbour ; * not only to take care that what we say be true , but that by our manner of delivering it , by our flourishing upon it , or otherwise circumstantiating of it , we do not give occasion to any to mistake us. * to be charitable both in what we hear , and say of other men. * to vindicate their reputation as far as fairly we can ; and to * hold our tongues , at least not to * aggravate their faults , where we cannot . sect . xxxii . q. what is the last commandment ? a. thou shalt not covet thy neighbours house ; thou shalt not covet thy neighbours wife ; nor his servant , nor his maid , nor his ox , nor his ass , nor any thing that is his. q. what is the sin forbidden in this commandment ? a. the vnlawful desire of what is another man's . q. when is such a desire vnlawful ? a. when it puts men on any deliberate thoughts , and contrivances , to obtain that which is anothers ; without the consent , and allowance of him to whom it belongs . q. what if a man's desire be so bounded , as not to put him upon any undue means to obtain what is another man's ? a. if it be so bounded within the use of lawful means , that he is determined not to make use of any other , tho' he should never obtain it , it is not sinful . as if ahab had only desired naboth's vineyard for the convenience of it ; and as soon as he saw that naboth would not part with it , had rested in the refusal , and gone no farther ; he would have done nothing amiss . but if a man's desire be violent , and vnreasonable , if it makes him resolve to compass what he covets by any means ; if fair means will not do , to have it by foul ones ; such a desire as this , is sinful . and therefore when ahab grew discontented at naboth's refusal ; and after that the malice and cunning of jezebel had destroy'd him , went down , and took possession of it ; the event shew'd his coveting to have been criminal ; and that his desire was as inordinate , as the event was tragical . q. what think you of such a desire , as tho' it be violent and immoderate , yet is presently suppress'd ; and does not proceed to any wicked resolutions , endeavours , or actions , in order to the accomplishment of what it covets ? a. st. james seems to warrant us to think favourably of it : jam. i. , . yet it cannot be doubted but that all such desires proceed from an evil principle within us ; and we ought to watch all we can , even against the first motions of them , and suppress them . mat. v. . , . q. what is the duty required in this commandment ? a. contentment with our estate whatsoever it be , so as neither to murmur against god , nor to envy our neighbour , upon the account of any thing which he possesses . there being nothing more certain , than that he who is not satisfied with what himself enjoys , will be apt , upon every occasion , criminally to covet what is another man's . sect . xxxiii . q. we have now done with the several branches of that duty which god requires of us ; and which our godfathers , and godmothers , promised , at our baptism , that we should fulfil : is there any thing yet remaining necessary to be known by us in order to our salvation ? a. yes there is ; namely , to understand what those means are which god has ordain'd for the conveying of his grace to us , and to enable us to fulfil that duty which he has required of us. q. by what means may we obtain the grace of god , in order to this end ? a. chiefly by these two : hearty prayer to god for it ; and a right use of the holy sacraments . q. what is prayer ? a. it is a religious ‖ calling upon god , founded upon the belief both of his infinite knowledge , power , and presence ; and of his gracious goodness , and mercy towards us in * jesus christ : and by virtue whereof , he is not only always † present with vs , to hear and receive our prayers , ‖ thoroughly acquainted with all our needs ; and * fully able , to supply them ; but is also most † willing , and ready so to do ; if we call upon him as we ought to do . q. upon what is the necessity of our praying to god founded ? a. besides that it is a part of that religious worship which it behoves us to pay to him ; and being publickly perform'd , is one of the highest acts of outward honour , that we are capable of giving to him ; it is necessarily establish'd upon these two principles ; first , a due sense of our own weakness , and wants : and , secondly , a firm belief , that god is both able , and willing , to relieve us. q. what are the wants , which we chiefly need to have supply'd by god ? a. there is nothing wherein we do not stand in need of his support . our life , health , food , and raiment ; all that we have , or hope to enjoy , in our present estate , proceeds from him ; and we do , in all these , intirely depend upon his providence . but that for which we ought to be more especially concern'd , and have yet more need to beg the divine assistance , is for the supplying of our spiritual wants ; that god would enable us to fulfil our duty towards him ; and thereby , 〈…〉 would qualify us for his favour at the present , and for his pardon , and acceptance , when we come to die . q. are we not able , of our selves , to fulfil our duty towards god , as we ought to do ? a. so far from it , that we cannot have so much as any saving knowledge of it , or desire after it , without the concurrence of his grace , to open our vnderstandings , to purify our affections , to regulate our wills , and to prepare us both to believe , and do , according to his good pleasure . q. by what means may we be enabled to live according to god's commandments ? a. by the special grace of the holy spirit ; which he never denies to any christian who heartily prays for it , and duly improves that portion of it , which god has before bestow'd upon him . q. does god always answer the prayers that are made to him ? a. he does , if they are made after such a manner as he requires ; and for such things as he sees to be expedient for us ; unless he should have some extraordinary reason to refuse us : in which case , though he may not grant us the very things which we desire , yet he will recompense us the more abundantly in some other way . q. after what manner ought we to pray to god ? a. with faith ; with diligence ; with attention ; with fervour ; and with perseverance . q. are these conditions so strictly required by god , that no prayers are heard by him which want any of them ? a. that may not generally be affirm'd : there are great inequalities in the affections of the best men in their prayers ; nor can any avoid all kind of wandrings , and disturbances , in them . nay , sometimes the best christians , may be the most distracted , with vain thoughts , and melancholy fancies , in their devotions . that which is certain is this , that every man ought to pray as frequently as his circumstances of life will permit him ; and when he does pray , ought to do it with the utmost zeal , and attention , that he is able to do . which having sincerely endeavour'd , he ought not to doubt , but that god will pardon his infirmities , in that , as well as in the other instances of his duty , and accept his prayers ; and grant him his desires . q. what are the things which we ought to pray for ? a. for those of this life in general only , unless it be on some special occasions ; and with an intire submission of our selves to god's will , in whatsoever he shall please to order for us. but as to the graces which are necessary for us , in order to the other life , we are to pray particularly ; earnestly ; absolutely ; and without any qualifications ; because we know these things to be always proper for us to ask ; and always suitable to the will of god , to give to us. q. at what times ought we to pray ? a. continually , and without ceasing : not that we are to account our selves thereby obliged to spend our whole time in prayer , but to look upon those expressions to imply a constant , daily attendance , upon this duty ; the frequency whereof must be left to every one's state , and condition , to determine . q. what is that general proportion which every christian ought to observe , in the times of his daily prayers ? a. if he has opportunity for it , and can have leisure so to do , it were to be wish'd that he should come every day to the publick prayers of the church : but if this cannot be done , he must at least , every day , without fail , pray to god in private , morning and evening ; and , if he has a family , he should every day , at some convenient time , pray with that also , in order to the better keeping up a sense of religion in it . q. do you think it to be a matter of necessary duty , to pray publickly with the church ? a. in general it certainly is ; especially upon the lord's day , and such other solemn times of prayer , as both the laws of the realm , and the canons of the church , require of us. as for the daily prayers , if we live in a place where they are publickly read , and are not hinder'd by any necessary business to come to them , i do not see how we can excuse our selves from usually joining to them. q. has our saviour left us any particular direction how we should pray ? a. he has left us a form of his own composing , not only to be continually made use of by us ; but also to be a pattern to us , after what manner we ought to put up our own addresses to god. q. in what does that form chiefly direct us to compose aright our own prayers ? a. it teaches us especially these four things : first , that we should make our prayers short , and pertinent ; as being most suitable both to the wisdom , and majesty of god ; and to our own weakness , and infirmities . secondly , that we should pray for others , as well as for our selves ; and that in our private , as well as our publick prayers . thirdly , that we may pray for the necessaries of this life ; though our main concern should be , in our prayers , as well as our endeavours , after those of the other . fourthly , that we should pray to god only , and to him as our father , through jesus christ our lord. q. have you any thing else to observe from the form of this prayer ? a. this only , that to pray to god by a set-form , is so far from being a thing either in its self vnlawful , or injurious to the holy spirit ; that we see our saviour himself has here given us an example for it ; as under the law , god was pleased , in several cases , to direct the very words in which he would be address'd to by the jews . sect . xxxiv . q. say the lord's prayer . a. our father , &c. q. what are the general parts of this prayer ? a. it is divided into three general parts : * a preface , or introduction ; * the petitions ; and * a doxology , or conclusion . q. what is the preface to this prayer ? a. our father which art in heaven . q. wherefore did our saviour begin his prayer with this compellation of god , our father ? a. to shew us , that all our hope of being heard , or accepted by god , is by vertue of that relation wherein we stand to him , in , and through his son jesus christ. jo. xiv . . no man cometh unto the father , but by me. jo. xv . . xvi . , . verily , verily , i say unto you , whatsoever ye shall ask the father in my name , he will give it you . — ask , and ye shall receive , that your joy may be full . see col. iii. . q. why was that circumstance added , which art in heaven ? a. to shew the difference between him , and our earthly parents ; who sometimes are hard towards their children , and will not give them what they ask : oftentimes are not able to supply their needs : and , in many cases , cannot tell what is best for them ; but either deny them , when they ought to have given them what they desired ; or give them , when it would have been more advisable not to have done it . whereas our heavenly father is all-merciful , all-powerful , and all-wise ; and , by consequence , liable to none of these defects . q. what do you learn from this introduction ? a. to come to god with great assurance , but with great reverence too : who as our father will not fail to hear his children , if they ask , as they ought , of him ; as he is a heavenly father , can give us whatsoever we stand in need of . q. is god so in heaven , as our earthly fathers are upon earth ? a. no , by no means : for god being infinite , is every where present ; neither shut out of any place , nor circumscribed by any . * but because god is pleased to shew himself in heaven , in the highest excellencies of his divine majesty , and glory ; and is there attended by his holy angels ; therefore heaven is consider'd as his court , and his throne . and we very properly direct our prayers to god there , where our saviour sits to intercede with him for us ; and where the blessed spirits attend upon him , and fall down before him , and worship him . q. wherefore are we taught to say , ovr father ? a. not as if god were not the father of every one of us in particular , as well as of us all in general ; or that we might not each of us truly , and properly say , my father : but to enlarge our affections , and correct our pride , and increase our charity ; and to teach us that there is no man so mean , but what has as good a right to call god his father , as the greatest among us ; nor any , therefore , who ought not to be look'd upon as a brother by us , and to be treated , and loved , and pray'd for by us , accordingly . sect . xxxv . q. how many petitions are there in this prayer ? a. six : three with respect to the honour , and glory of god ; and which may be accounted pious wishes , rather than formal petitions : and three with relation to our own needs . q. what is the first of these ? a. hallowed be thy name . q. wherefore did christ begin his prayer , with this petition , or desire ? a. to shew us that we ought to make god's glory the first thing in our prayers , as well as the chief end of all our actions . cor. x. . whether ye eat , or drink , or whatsoever ye do , do all to the glory of god. q. what is here meant by the name of god ? a. the same as in the third commandment : viz. god himself ; and whatsoever does in any wise relate to him. exod. vi . . xxxiv . , . psal. cxxxviii . . q. what is meant by hallowing ? a. it denotes the separation of any thing to a holy vse ; and the treating , and respecting , of it accordingly . q. what then do you look upon to be the full import of this petition ? a. that it would please god to make himself known to , and to be adored , and glorified by , the whole world. that he would so dispose ours , and all other mens hearts , that we might never mention his name , but with a religious reverence . that whatsoever has any relation to him , his word , his sacraments , his ministers , his houses of prayer , may all be treated by us with a regard suitable to the majesty of him to whom they belong : and that neither we our selves , nor any others , may ever entertain any opinions , or commit any sins , whereby either god the father , or his son jesus ; the glory of the one , or the gospel of the other , may be vilified , or profaned . sect . xxxvi . q. what is the second petition of this prayer ? a. thy kingdom come . q. in how many respects is god a king ? a. chiefly in these three : first , ‖ as he is the king of all the world ; which he created by his power ; and rules , and governs , as well as supports , by his providence . secondly , † with relation to his church and people ; which he governs , and conducts , by his word , and holy spirit . and , thirdly , with * respect to his heavenly kingdom , where he reigns with glory , and majesty , over his angels now ; and will rule over all his saints hereafter , to all eternity . q. how is it that we here , either wish , or pray , that god's kingdom may come . a. as we desire ; first , that all men may both more clearly know , and more worthily obey the true , and only god ; the lord of heaven , and earth . secondly , that , to this end , it would please god to enlarge the borders of his church , and bring all nations within the pale of it . and that where it is already establish'd ; he would go on , more and more , by his grace , to destroy the power of sin , and the dominion of satan ; and to implant the fear , and love of his name , in the hearts of all his servants . that so , thirdly , his eternal kingdom may also be enlarged ; the fulness of his saints be accomplish'd ; and the blessed time come , when we shall all be translated into his heavenly kingdom ; and all other powers , and dominions , being done away , god alone shall be exalted , and rule over his saints , for ever and ever . sect . xxxvii . q. what is the third petition of this prayer ? a. thy will be done in earth , as it is in heaven ? q. how does god declare his will to us ? a. chiefly two ways ; by the dispensations of his providence , and by the rules he has set us to live by ; whether they be by nature implanted in us , or be revealed to us in the gospel of christ. q. does this petition respect both these ? a. it does ; and so teaches us to pray , that ( with respect to the former of them ) we may always seriously consider the ways of his providence , and discern what it is that he would have us either do , or suffer , in obedience thereunto . that whatsoever it be , that he shall thereby call us to , whether to a prosperous , or unprosperous state ; to receive good from him , or to suffer evil ; we may , in the one , improve his blessings to the glory of his name , and the benefit of those about us ; * in the other , may patiently submit to whatsoever he shall call us to suffer for his sake . with relation to the † latter , ( the rules he has given us to walk by ) that we may faithfully obey all his commandments , how contrary soever they may chance to be , to our own corrupt desires , and affections ; and continue his obedient , and constant servants , all the days of our life . q. why is this circumstance added , as it is in heaven ? a. to shew us what kind of obedience we ought to pay to god's will. that as the angels in heaven not only do the will of god , but do it with all readiness , chearfulness , constancy , and delight ; so may we , if it shall please god , in some measure fulfil it too . q. is it possible for us , ever to attain to such a perfection of obedience , in this present life ? a. it is hardly to be expected , yet we must pray for it , and endeavour to come up as near as is possible to it . and in the mean time , must learn from hence not only how we ought to serve god , but how we shall hereafter do his will , when we come to the blessed state , as well as place , of those holy spirits in heaven . sect . xxxviii . q. what is the first of those petitions , which you said related to our own needs ? a. give us this day our daily bread. q. what do you observe from the general composure of this part of the present prayer ? a. that as man consists of two different parts , a soul , and body ; and has need of several things to be given him for the good of both : so are we here directed to beg of god , first , what is necessary to our present life ; and secondly , what may conduce to the everlasting happiness of our souls , in the life that is to come . q. how does our saviour express what is necessary to be asked by us , for the sustenance of our present life ? a. he calls it our daily bread. q. what does the word bread denote ? a. it is commonly used in scripture for all sort of provision , as it is indeed the chiefest , and most necessary ; and such as may supply the defect of all other . and it is here made use of , to signify all that is necessary for our support ; excluding at the same time whatsoever is superfluous ; and desired rather to gratify our lusts , than to preserve our life . q. what is meant by our bread ? a. it may imply these two things : either , first , what is necessary for us ; that is to say , for our selves , and for those who depend upon us. or , secondly , it may be called our bread , as intimating that we are to labour for it ; and so it is ours , because gotten by our own work , and the blessing of god , upon our endeavours after it . q. what do you understand by the word daily ? a. what is sufficient for the next day : but then we add withal , this day , or day by day ; to shew , that though because such is the uncertainty of our present life , that how many , or how few days , we may have to come , we cannot tell , therefore we ask no more of god than what is needful for our present support : yet we trust , that god , of his goodness , will every day give us our bread , as he did the jews their manna in the wilderness , so long as he shall think fit to continue us in this state of our pilgrimage ; until he shall bring us to our heavenly canaan , that good country which he has provided for us. q. wherefore do we pray to god for such a support ? a. not to exclude our own reasonable care in providing for it , much less to excuse our labouring after it ; but to shew , that we depend altogether upon the providence of god , and owe our lives , and all the support of them , not to our own cunning , or industry , but to his blessing : and to engage us thereby both to rely the more confidently upon god , and to make those suitable returns of love , and praise , and gratitude , that we ought to do , to him. q. are the rich as mueh concern'd thus to pray to god , as the poor ? a. they are altogether : our saviour composed this prayer for both alike . it is the same providence of god which maintains both ; and and gives abundance to the one , and a competency to the other . q. is it unlawful for any man to take care of , or provide for any thing more than the next day ? a. no , by no means : god himself has sent us to the ant to learn the contrary ; prov. vi . . who provideth her meat in the summer , and gathereth her food in the harvest . such a care as goes no farther than a prudent foresight , and neither prompts us to any evil , nor keeps us back from any good , is certainly not only innocent but commendable . without this , the world could not subsist otherwise than by a continual miracle ; which we ought not to expect , where ordinary methods are to be had . the solicitude which our saviour forbids , and which is indeed sinful , is that which proceeds from an immoderate concern for the future : when men are uneasie , and discontented ; distrustful of god's providence , and still hoarding more up , as if they could never have enough ; and trust more to their own care , and foresight , than to god's blessing . sect . xxxix . q. what are the blessings which we are here taught to ask of god for our souls ? a. the forgiveness of sins past ; and the prevention of them for the time to come . q. how do you pray to god for the forgiveness of your past sins ? a. in these words ; and forgive us our trespasses , as we forgive them that trespass against us. q. what do you mean by forgiving of trespasses ? a. i pray that god would do away all my sins , of what nature , or quality soever they be ; that he would wash away the guilt , and remit the punishment of them. q. do you trust that god will do this ? a. yes , if i take care to make good the condition upon which i ask it of him ; by forgiving of those who trespass against me. q. will that alone suffice to intitule you to god's forgiveness ? a. no , it will not : without forgiving of others , i shall never be my self forgiven ; mat. vi . . but that i may be forgiven by god , i must not only forgive others , but must my self repent of my sins , and ask pardon for them , in the name , and thro' the merits , and mediation of jesus christ our saviour . q. why then is this added , as the condition upon which we are to pray to god for his forgiveness ? a. it was fit to be mention'd upon several accounts : st . as a consideration very fit to be offered by us to god , to induce him to forgive us. if we who are proud , and peevish ; easie to be affronted , and hard to be reconciled ; yet , for god's sake , and in obedience to his commands , forgive those who have offended vs ; how much more shall our most gracious , and merciful father forgive vs , in what we have offended him . it was fit to have been added , dly ; as a motive , upon the same grounds , to assure us , that if we truly repent of our sins , and beg of god the forgiveness of them , god will certainly remit them to us. it was fit to have been added , dly ; to put us continually in mind of the necessity we lie under to forgive injuries , and to engage us readily , and heartily so to do : considering that till we have done it , we cannot pray to god for his forgiveness ; and that if we do not do it sincerely , god will certainly find it out : and tho' by pretending a reconciliation where really it is not , we may delude men , yet we cannot possibly deceive god. q. what think you of those , who say their lord's prayer , and yet either continue at variance with their neighbour ; or at least do not truly , and from their hearts , forgive him ? a. i think that they . do not pray for pardon , but for vengeance : they imprecate the wrath of god upon their own heads ; and do , in reality , pray after this desperate manner . thou , o god! hast commanded me to forgive my brother his trespasses : thou hast declared that unless i do so , thou wilt not forgive me my sins . well ; let what will come , i am resolved to stand to the hazard of it . i will not forgive , nor be reconciled to my brother ; do thou deal as thou pleasest with me. sect . xl. q. what is the last petition of this prayer ? a. and lead us not into temptation , but deliver us from evil. q. what is meant by temptation ? a. it , in general , signifies no more than trial ; and may be taken in an indifferent , or even in a good sense , to denote any occasion of proving , and experimenting a man's faith , or obedience . so god tempted abraham : gen. xxii . . but it is more usually taken in an ill sense ; to denote such a trial , as is designed to seduce , and lead us into sin. so the devil tempts us : gal. vi.i. thes. iii. . heb. ii . . so every man is tempted by his own lusts ; jam. i. . so god tempteth no man : jam. i. . q. what is the evil which you here pray against ? a. that also may be taken in a double sense ; and signifie either an evil person , or an evil thing . in the former it may respect all wicked men , but especially the wicked one , the tempter . in the latter , not so much the evil of sin its self , as the evil of temptation , to which is seems most properly to refer . q. what then is the full import of this petition ? a. i therein desire , that god would neither try me himself beyond my strength , nor suffer the devil , the world , or my own flesh to do it . that , if it be his will , i may not be exposed to any great temptations at all : but if for any ends of his wise providence he shall think fit to † suffer me to be tempted ; that then he would be pleased * graciously to strengthen , and support me in my temptations , and carry me with innocence , and integrity , through them ; and not suffer me to be led into sin by them. sect . xli . q. what does the last part of this prayer consist of ? a. a doxology , or conclusion : for thine is the kingdom , and the power , and the glory , for ever , and ever . amen . q. what do you mean by a doxology ? a. a form of giving glory , and praise , and honour to god. q. why was this doxology here added by our saviour ? a. to shew us that all the religious service we pay to god ; whether we pray , confess , give thanks , or whatever we do , still we ought to design it all to his glory . it was also added to keep up in our minds a due sense of the reason we have both to pray to god for all the things we have before consider'd ; and to expect a suitable return of them at his hands . q. how does this doxology shew , that we ought to ask these things of god ? a. very plainly : for because god is king of all the world , therefore he ought to be apply'd to by all his creatures . because his is the power ; he is able both to hear , and answer our requests ; and therefore of him it is most fit to desire whatsoever we stand in need of . because his is the glory , of all our religious invocation ; ( 't is a worship that peculiarly belongs to god , as distinguish'd from the creature ; ) therefore to him only ought we to make our prayers , and not to any other . q. how does this doxology encourage us to hope that we shall receive what we ask of god ? a. because we do hereby profess to believe that he can grant what we desire ; and the things we ask are so much for his own glory , as well as our advantage , that we ought not to doubt but that we shall receive them from him. q. after what manner do we acknowledge these excellencies to be in god ? a. in a super-eminent manner , beyond what they are , or can be , in any one besides . others may have authority ; but as derived from him , who only is the supreme king over all the earth . others may have power , but god only is almighty . others may have glory ; a majesty suitable to their station , and character in the world. but to god only belongs the excellency of divine honour , and worship . to him only is prayer , and religious invocation to be made : he only is either capable of it , or can pretend any right to it . q. why do you to this doxology add , for ever and ever . a. to shew that these divine perfections , and prerogatives did always belong to god ; and will always continue to belong , in this singular manner , to him. q. what does amen import ? a. it is a word of wish , and approbation ; and denotes our assent to that to which it is subjoin'd , with an earnest desire of its accomplishment . so that putting its several significations together , it is as much as if we should say ; god of his goodness grant what i have here pray'd for ; and so i trust he will do , of his mercy towards me , through jesus christ our saviour . sect . xlii . q. what is the other means appointed by god for the conveyance of his grace to us ; and to confirm to us his promises , in christ jesus ? a. the worthy participation of the holy sacraments ? q. what mean you by this word sacrament ? a. i mean an outward and uisible sign of an inward and spiritual grace , given unto us , and ordained by christ himself , as a means whereby we receive the same , and a pledge to assure us thereof . q how many such sacraments hath christ ordained in his church ? a. two only as generally necessary to salvation ; that is to say , baptism , and the supper of the lord . q. how does it appear that these two are properly sacraments ? a. because the whole nature of a sacrament , as before described , does belong to them . for , st . there is in both these an outward and visible sign ; viz. water , in baptism ; bread and wine , in the lord's supper . dly . there is an inward and spiritual grace , both signified , and conveyed , by these signs . the washing of regeneration , tit. iii. . by the one ; the body and blood of christ by the other . cor. x. . dly . there is for both a divine institution . for baptism , mat. xxviii . . go ye and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . for the lord's supper ; luk. xxii . . this do in remembrance of me. see cor. xi . , . thly . they were both ordain'd as a means whereby to convey their several graces to us , and as a pledge to assure vs of them . baptism to regenerate us ; jo. iii. . tit. iii. . the lord's supper to communicate to us the body , and blood , of christ : cor. x. . for which reason , lastly ; they are generally necessary to salvation . all christians have a right to them ; nor may any , without hazard of missing of these graces , refuse to use them , who have the opportunity of being made partakers of them . jo. iii. . except a man be born of water , and of the spirit , he cannot enter into the kingdom of heaven . cor. xi . . this do in remembrance of me. q. are these all the sacraments that any christians receive , as establish'd by christ ? a. the church of rome to these adds five more ; tho' they cannot say that they are all of christ's institution ; viz. confirmation : penance : extreme-vnction : orders : and matrimony . q. how does it appear that these are not truly sacraments ? a. because not one of them hath all the conditions required to make a sacrament , and the most part have hardly any of them. confirmation is , we confess , an apostolical ceremony : as such it is still retain'd , and practised by us. but then it is , at most , but an apostolical ceremony . christ neither ordain'd any such sign ; nor made it either the seal , or means , of conveying any spiritual grace to us. penance ; if publick , is confessedly a part of church-discipline . if private , is only the application of the power of the keys to a particular person , for his comfort , and correction . it has neither any outward sign instituted by christ , nor any inward grace , particularly annex'd to it . indeed if a true penitent receive absolution from his minister , god ratifies the sentence , and forgives the sin. but so god would have done , had neither any confession been made to , or absolution received from , him. and that the sin is forgiven , is owing to the mercy of god , upon the repentance of the sinner ; and not to be ascribed to the priest's sentence . in extreme vnction there is an outward sign , but neither of christ's , nor his apostles , institution . they anointed sick persons for the recovery of their bodily health ; and , in certain cases , advised the elders of the church to be sent for , to do likewise . but as to any spiritual effects , they neither used any such sign themselves , nor recommended it to others : nor is there any the least ground on which to expect any such benefit from the use of it . matrimony , is a holy state , ordain'd by god , and highly to be accounted of by all men. but it neither confers any grace where it is not , nor encreases it , where it is : and therefore is not to be look'd upon as a true , and proper sacrament . ordination , is also a divine institution . by the administration of it authority is given to those who partake of it , to minister in holy things ; which , otherwise , it would not have been lawful for them to do . we do not at all doubt but that the grace of god accompanies this ordinance ; and the discharge of those ministries which are perform'd in consequence of it . but then this grace , is only the blessing of god upon a particular employ ; not such a grace , as is necessary to the making of a sacrament . and it is given to such persons rather for the benefit of others , than for the furtherance of their own salvation . q. how many parts are there in a sacrament ? a. two ; the outward and uisible sign , and the inward and spiritual grace . sect . xliii . q. what is the first sacrament of the new testament ? a. it is baptism . q. what is baptism ? a. it is the sacrament of our new , and spiritual birth , jo. iii. . the seal of our adoption , rom. iv . . and the solemn means of our admission into the communion of the christian church ▪ acts ii . . col. ii . , . by the outward washing whereof , our inward washing from our sins , by the blood , and spirit , of christ , is both clearly exhibited , and certainly sealed to us. rom. iv . . acts ii . . . heb ix . . tit. iii. . q. how is baptism perform'd ? a. by dipping in ; pouring on of ; or sprinkling with water ; in the name of the father , and of the son , and of the holy ghost . q. in which of these was this sacrament administred at the beginning ? a. to aged , and healthful persons , in that hot country in which our saviour lived , it was for the most part administred by dipping , or plunging , the person who was baptized , into the water : according to the common ceremony among the jews , of receiving proselytes with the very same ceremony ; and from which our saviour seems to have taken occasion to institute this sacrament . q. were any baptized otherwise at the beginning ? a. it cannot be doubted but that as all who embraced the gospel were baptized , so many of these could not be dipped in water . such were very old , and sick persons ; and it may be all , at the first ; when three , and five thousand at a time , believed , and were baptized ; very likely in a private house ; acts ii . . acts iv . . where it would have been very difficult to have had water enough , and endless , to have dipped them all . q. what are the necessary parts of this sacrament ? a. water , and the word : the one to represent our spiritual washing , and cleansing , by the blood of christ ; the other to declare the faith into which we are baptized , and by which we hope to be saved ; namely , of god the father , the son , and the holy ghost . q. how came the custom of dipping , to be so universally left off in the church ? a. chiefly upon the ground of charity ; because when the gospel became every where received , and the persons to be baptized were the children of believing parents ; many of which ( in these cold countries , and for a great part of the year ) could not be dipped in water without the hazard of their lives ; it was necessary either to sprinkle them only with water , or not to baptize them at all . q. what ground had the church to admit of sprinkling , as sufficient to answer the design of this sacrament ? a. the example of the purifications under the law , which were made as well by sprinklings , as washings : heb. ix . , . the application of this made by st. paul , to the spiritual cleansing of us from our sins : heb. x. , . and by st. peter to the same purpose : pet. i. . the analogy between the sprinkling of the water in baptism , and that sprinkling of the blood of christ , by which we are cleansed from our sins : all these , as they left a sufficient latitude to the church to administer this sacrament , in any of these ways ; so the law of charity required that the church should make choice of sprinkling , rather than of a total immersion ; and we cannot doubt , but that the god of charity does approve of it . mat. ix . . sect . xliv . you said , that in every sacrament there were two parts , an outward , and visible sign , and an inward and spiritual grace : tell me therefore ; q. what is the outward uisible sign , or form in baptism ? a. water wherein the person is baptized , in the name of the father , and of the son , and of the holy ghost . q. is this element so necessary a part of this sacrament , that the church may in no case depart from it ? a. it is of divine institution , and was designed to denote our spiritual cleansing by christ's blood : that as our bodies are wash'd with , and cleansed from their pollutions , by water ; so are our souls purified from sin by the blood of christ : and for both these reasons it is a necessary , and immutable part , of this holy sacrament . q. is the form of baptism necessary to the administration of this sacrament ? a. it is necessary ; nor can this sacrament be duly administred by any other . q. was no other form ever used in the apostle's times ? a. it is indeed said of some in those times , who had been jewish converts , or had received john's baptism , that they were baptized in the name of the lord jesus . but this does not hinder but that they may have been baptized ( as no doubt they were ) in the words appointed by christ for that purpose . all it implies is , that they were baptized into the faith , and gospel of christ ; as by comparing the passages of scripture together , it will evidently appear . see act. viii . . x. . xix . . rom. vi . . gal. iii. . q. are then the words appointed by christ so necessary , that to use any other , will destroy the efficacy of this sacrament ? a. that i dot say : for as persons of all countries are to be baptized , so , no doubt , but the form of words may be translated into the language of every country ; and baptism be effectually administred , so long as the sense is preserved . that which we insist upon is , that every person who is baptized , ought to be baptized in the name , as well as to profess the faith of , the father , son , and holy ghost . q. what is the inward or spiritual grace , of this sacrament ? a. a death unto sin , and a new-birth unto righteousness ; for heing by nature born in sin , and the children of wrath , we are hereby made the children of grace . q. are all men , by nature , born in sin ? a. they are , ever since that by the transgression of our first parents sin entred into the world : nor was ever any exempt from this unhappy state , but he only who knew no sin , the lord christ jesus . q. are all men , by nature , children of wrath ? a. being born in sin , they must of necessity be also children of wrath : seeing all sin is both hateful to god , and worthy of his punishment . q. have the children of believing parents , in this case , no privilege above others ? a. yes , they have : for being descended from those who are members of christ's church , they are born within the covenant ; are the heirs of god's promises ; and have a right to baptism , as the children of the jews had to circumcision . and therefore should they chance to die before they have received it , yet this being no fault of theirs , we piously believe that it shall be no barr to their pretensions ; but that they shall nevertheless be saved , by the merits of jesus christ. q. how are those who are baptized , made thereby children of grace ? a. as by baptism they are taken into covenant with god ; are regenerated by the holy spirit ; and wash'd from their sins by the blood of christ : so that should they die before they commit any actual sin , we are assured , by god's word , that they shall certainly be saved . q. are all who are baptized made partakers of these benefits ? a. they are all thereby put into a state of salvation , and become children of grace . but those only continue in this state , and hold fast their right to these benefits , who take care to live according to the gospel of christ ; and to fulfil those promises , which either themselves made ; or which were , by others , made in their name , and on their behalf , at their baptism . sect . xlv . q. what is required of persons to be baptized ? a. repentance , whereby they forsake sin ; and faith , whereby they stedfastly believe the promises of god made to them in that sacrament . q. what repentance is required to prepare any person for baptism ? a. the same which is required to qualify a man for god's forgiveness after baptism . for baptism , if duly received , washes away all sin : and therefore no one can worthily come to it , who does not heartily repent of all his sins ; and firmly resolve never more to return to any . act. ii . , . iii. . viii . . q. what is the faith which every one ought to bring to this sacrament ? a. a firm belief of the truth of the whole christian religion ; but more especially , of all those articles of it , which he solemnly , at his baptism , is to profess his belief of to the church . act. viii . . q. if such a repentance , and such a faith , be required of all who are baptized , how come infants to be baptized , who by reason of their tender age cannot perform either of them ? a. because they promise them both by their sureties , which promise when they come to age themselves are bound to perform . q. are not actual faith , and repentance , required of those who are to be baptized ? a. yes , if they be persons capable of it : otherwise it is sufficient that they be obliged to believe , and repent , as soon as they shall be capable of so doing . q. how can any one promise this for another ? a. upon a supposition of charity : that as children are born of christian parents , and under a security of being bred up to a sense of their duty , and the knowledge of the true religion ; and of the infinite obligations that lie upon them , to repent , and believe ; so they will take care ( by god's help ) so to order both their faith , and manners , as their interest , as well as duty , requires them to do . q. but what if they should not fulfil , what has been promised in their names ? a. in that case , the covenant made on their behalf will be void : and so by not fulfilling what was promised for them , they will lose all those blessings , which god would otherwise have been obliged to bestow upon them. q. would it not be more reasonable to tarry till persons are grown up , and so in a condition to make the covenant themselves , before they were permitted to be baptized ? a. we are not to consider what we think best , but what god has directed us to do . now god expresly order'd the children of the jews to be admitted into covenant with him , at eight days old. into the place of circumcision , baptism has succeeded ; as the gospel has into the place of the law. there is therefore the same reason why our children should , from the beginning , be admitted into the christian ; as why the jews children should have been entred into the legal covenant . our infants are as capable of covenanting , as theirs were : and if god thought fit to receive them ; and did not account the incapacity which their age put them under , any bar to hinder them from circumcision ; neither ought we to think the same defect , any sufficient obstacle to keep our infants from being baptized . sect . xlvi . q. what is the other sacrament of the new testament ? a. the sacrament of the lord's supper . q. why do you call it the lord's supper ? a. because it was both instituted by our lord at supper , and was designed to succeed into the place of the paschal supper among the jews . q. ought this sacrament to be administred only at the time of supper ? a. that is not necessary , any more than that we should be obliged to eat our own supper before it ; that we should celebrate it only once a year ; in an vpper room ; in an eating posture ; and the like . our saviour took that occasion , and that season , for the institution of it ; but he did not intend thereby to oblige us to celebrate it in all the exact circumstances of time , place , posture , &c. that occurr'd in his own administration of it . q. why was the sacrament of the lord's supper ordain'd ? a. for the continual remembrance of the sacrifice of the death of christ , and of the benefits which we receive thereby . q. what do you mean by a continual remembrance ? a. a remembrance that is not to determine after a certain time , as the paschal supper did ; but is to continue to be kept up by this holy sacrament , to the very end of the world. q. is there any thing more intimated by that expression ? a. yes , there is ; namely , that this sacrament ought not to be celebrated only once in the year , as the passover was ; but to be administred from time to time , so as to keep up a constant , lively remembrance , in our minds , of the sacrifice of the death of christ. q. wherefore do you call it the sacrifice of christ's death ? a. because christ , by his dying , became an an expiatory sacrifice for the sins of mankind . q. did christ then suffer death for the forgiveness of our sins ? a. he did : he took upon him our sins , and died for them ; that by his death we might be free'd , both from the guilt , and punishment of them . q. was it necessary that christ should die , in order to his being such a sacrifice ? a. it was necessary ; for without shedding of blood there is no remission : heb. ix . . and death being the punishment of sin , he could no otherwise have free'd us from death , than by dying himself in our stead . q. can christ any more suffer , or die , now , since his rising from the dead ? a. no , st. paul expresly tells us that he cannot ; rom. vi . , . christ being raised from the dead dieth no more ; death hath no more dominion over him . for in that he died , he died unto sin once , but in that he liveth , he liveth unto god. q. how then do those of the church of rome say , that he is again offer'd for us , as a true , and proper sacrifice in this holy sacrament ? a. this sacrament is not a renewal , or repetition , of christ's sacrifice ; but only a solemn memorial , and exhibition of it . to talk of an expiatory sacrifice for sin , without suffering , is not only contrary to scripture , but is in the nature of the thing its self absurd , and unreasonable : every sacrifice being put in the place of the person for whom it is offer'd ; and to be treated so , as that person , in rigour , ought to have been , had not god admitted of a sacrifice in his stead . and therefore the apostle , from hence , concludes , that christ could not be more than once offer'd , because he could but once suffer . but to suppose that christ , in his present glorified state , can suffer , is such a contradiction to all the principles of our religion , that the papists themselves are ashamed to assert it . q. what think you of the sacrifice , as they call it , of the mass ? a. we do not deny but that , in a large sense , this sacrament may be called a sacrifice ; as the bread and wine , may be called the body and blood of christ. but that this sacrament should be a true , and proper sacrifice , as they define the sacrifice of the mass to be , it is altogether false , and impious to assert . q. what was then the design of our saviour , in this institution ? a. to leave to his church a perpetual , solemn , and sacred memorial of his death for us. that as often as we come to the lord's table , and there join in the celebration of this holy sacrament , we might be moved , by what is there done , at once both to call to our remembrance all the passages of his passion ; ( to consider him as there set forth crucified before our eyes ; ) and to meditate upon the love of christ thus dying for us , and upon the mighty benefits , and advantages , which have accrued to us thereby . sect . xlvii . q. you before said , that in every sacrament there must be two parts , an outward , and an inward : what is therefore the outward part , or sign of the lord's supper ? a. bread and wine , which the lord hath commanded to be received . q. did christ institute this sacrament in both these ? a. yes , he did : he first took bread , gave thanks , and brake it ; saying , take , eat , this is my body which is broken for you , this do in remembrance of me . and then ; after the same manner he took the cup , saying , this cup is the new testament in my blood ; this do ye , as oft as ye drink it , in remembrance of me . cor. xi . , . q. for what end did christ appoint these outward signs of this sacrament ? a. the words of his institution plainly shew it ; that those who celebrate this sacrament , might eat of the one , and drink of the other , at his table . q. is it necessary for all those who join in this holy sacrament , both to eat of that bread , and to drink of that cup ? a. it is so necessary that they cannot , without violating our saviour's institution , come to to the holy table , unless they do it . for christ appointed both to be taken ; and he who takes not the cup , as well as bread , does not communicate in christ's body , and blood , at all . q. may not a person who only looks on , and sees the priest officiate , commemorate christ's death , and meditate upon the benefits of it , as well as if he received the elements of bread , and wine ? a. i will answer your question with another : may not a person who is not baptized , when he sees that holy sacrament administred , be truly penitent for his sins , and believe in christ ; and desire to be regenerated , and adopted into the communion of his church ; as fully as if he were himself wash'd with the water of baptism ? but yet the bare looking on , in this case , would not intitule such a one to the grace of regeneration ; nor will it any more intitule the other , to the communion of christ's body and blood. in all these cases , the question is not what we think we might do , but what christ has commanded us to do : and we must observe what he requires , if ever we mean to be made partakers of what he promises . now that in the present instance is not idly to look on ; but to do this ; i. e. to eat this bread , and drink of this cup , in remembrance of him. q. do you think it necessary that every communicant should receive this sacrament in both kinds ? a. i do think it necessary ; for so our saviour has appointed it . thus he gave it to his disciples , and thus they received it at his hands . q. but his disciples were priests , and therefore their receiving this sacrament in both kinds , does not argue , that it is necessary for the people to do likewise ? a. whether all who were then present at the table with our saviour were priests , is very uncertain . the blessed virgin , we are sure , was at that time at jerusalem ; and , no doubt , did eat the passover , according to the law , with him ; yet she was certainly but a lay communicant . and many others , for ought we know , there might be in the same circumstances . but not to insist upon this ; our saviour made no distinction between priests , and lay communicants , as to the business of receiving of this sacrament in one , or both kinds . he gave both the bread , and wine , himself , to all that were at the table ; and he has left a general commandment to us to do likewise . and his words , and his action together , evidently require this of all of us : that those who administer this sacrament , should administer it as christ did ; and those who receive it , should receive it as the disciples did of him. q. do you then make no distinction between the priests , and the people , in what concerns this holy sacrament ? a. as to the manner of receiving it , none at all . when those who are priests receive this sacrament of another priest , it is as when they hear the word preach'd : they do it not as priests , but as christians . and therefore at the institution of this sacrament , our saviour christ alone acted as a priest : he resembled the ministers of his church ; the disciples represented the faithful ; who were afterwards to receive the sacrament from the ministers of the church , after the very same manner that they received it at christ's hands . q. but is not this sacrament as perfect in one kind , as in both ? a. can a thing be perfect , which wants one half of what is required to make it perfect ? q. yet it cannot be deny'd , but that he who receives the body of christ , does therewith receive the blood too ? a. though that be not the question , yet if not only may be , but , in this case , is , absolutely deny'd by us ; nor indeed can it , without a manifest absurdity be affirm'd . it was the design of our saviour christ in this sacrament to represent his crucified body ; his body as it was given for vs. now we know that when he suffer'd , his blood was shed , and let out of his body ; and that to represent his blood thus separated from his body , the cup was consecrated apart by him. and how then can it be pretended that he who communicates in such a body , must partake of the blood together with it ? but this is not our business ; the points which we insist upon are these : first , whether christ having confessedly instituted this sacrament in both kinds , and commanded us to do likewise ; those do not evidently depart from his institution , who give , and receive it , only in one ? and if they do ; then , secondly , whether they have any reason to expect to be made partakers of the benefits of this holy communion , who do not receive it after such a manner , as christ has commanded us to do ? q. did the apostles give the cup to the lay communicants in their churches ? a. yes , certainly ; or else st. paul would never have argued with the corinthians against communicating with idolaters as he does , cor. x. , &c. i speak as to wise men , judge ye what i say . the cvp of blessing which we bless , is it not the communion of the body of christ ? — ye cannot drink the cvp of the lord , and the cup of devils . nor have spoken of this sacrament , as he does in the next chapter : ver. , , , . in every one of which , he takes notice of their drinking of the sacramental cvp , as well as of their eating of the sacramental bread. q. what then do you think of those of the church of rome , who deny the cup to the laity ? a. as of a most presumptuous sort of men , who sacrilegiously deprive the people of what christ has given them a right to . q. do you think this change so considerable , as to warrant you to break off communion with that church which has made it ? a. no one can with a good conscience receive this holy sacrament after any other manner , than christ has ordain'd it to be received . if therefore the church of rome shall obstinately refuse to give it to the lay communicant in both kinds , he is bound in conscience not to receive it of her priests at all : but to go to those who are ready to distribute it to them in the same integrity , in which it was first instituted by our blessed lord. sect . xlviii . q. what is the inward part , or thing signified , in this holy sacrament ? a. the body and blood of christ , which are verily , and indeed , taken and received by the faithful in the lord's supper . q. are the body , and blood of christ , really distributed to every communicant , in this sacrament ? a. no , they are not ; for then every communicant , howsoever prepared , or not , for it ; would alike receive christ's body , and blood , as to its substance , there . that which is given by the priest to the communicant , is , as to its nature , the same after consecration , that it was before ; viz. bread , and wine : only alter'd as to its vse , and signification . q. if the body and blood of christ , be not really given and distributed by the priest , how can they be verily and indeed taken , and received , by the faithful communicant ? a. that which is given by the priest is , as to its substance , bread , and wine : as to its sacramental nature , and signification , it is the figure , or representation , of christ's body , and blood ; which was broken , and shed for us. the very body , and blood of christ , as yet , it is not . but being with faith , and piety , recieved by the communicant , it becomes to him , by the blessing of god , and the grace of the holy spirit , the very body , and blood of christ : as to those who come unworthily to it ; it is made damnation ; that is , it renders them worthy of it , and , without repentance , will certainly consign them over unto it . q. how does the bread , and wine , become to the faithful , and worthy communicant , the very body and blood of christ ? a. as it intitules him to a part in the sacrifice of his death , and to the benefits thereby procured to all his faithful , and obedient servants . q. how does every such communicant take , and receive , the body and blood of christ , in this sacrament ? a. by faith : and by means whereof he is as truly intituled to a part in christ's sacrifice , by receiving the sacramental bread , and wine , which is there deliver'd to him ; as any man is intituled to an estate , by receiving a deed of conveyance from one who has a power to surrender it to his use. q. what are the benefits whereof those , who thus receive this holy sacrament , are made partakers thereby ? a. the strengthning and refreshing of their souls by the body and blood of christ , as their bodies are by the bread and wine . q. how does such a receiving of this holy sacrament strengthen our souls ? a. as it adds a new confirmation to us , every time we receive it , of god's mercy towards us , through the sacrifice of jesus christ ; and thereby fortifies , and corroborates us , more and more , both in the discharge of our duty ; and to a resistance of all such temptations , as may be likely to draw us away from it . q. does it strengthen us in any other respect besides this ? a. yes , it does : for being thus secured of a right to christ's sacrifice for us , we are thereby fortified against all doubts , and fears , of our salvation ; are confirm'd against the apprehension of any present dangers , or sufferings , which we shall reckon not worthy to be compared with the glory which shall be revealed in vs : and , finally , are strengthned against the fear of death its self , which we are hereby taught to look upon as a passage only to a most blessed , and everlasting state. sect . xlix . q. is this the only way in which you suppose christ's body , and blood , to be really present in this sacrament ? a. it is the only way in which i conceive it possible for them to be present there . as for his divine nature , that being infinite , he is by virtue thereof every where present . but in his humane nature , especially his body , he is in heaven only ; nor can that be any otherwise present to us on earth , than by figure , and representation ; or else by such a communion , as i have before been speaking of . q. does not christ expresly say , that the bread is his body ; the cup his blood ? a. he does say of the bread , and wine , so taken , blessed , broken , and given , as they were by him in that sacred action , that this is my body , &c. and so they are . the bread which we break , is not only in figure , and similitude , but by a real , spiritual communion , his body : the cup of blessing which we bless , is , by the same communion , his blood. but this does not hinder but that , as to their own natural substances , they may , and indeed do , still continue to be what they appear to us , the same bread , and wine , that before they were . q. what think you of those who believe the very elements of bread and wine , ( by the words of christ ) to be really changed into the body and blood of christ ; and to have nothing of their own remaining but the meer appearance , or species , of what they were before ? a. if any really do believe this , i think they contradict both sense , reason , and scripture , in so doing . q. do you suppose that we ought to judge of a thing of this nature by our senses ? a. i know no other way of judging of sensible objects , but by our senses . and if i must not believe what i see , and taste , and smell , to be bread , and wine ; to be truly bread , and wine ; i must resolve to turn sceptick , and not believe any thing at all . q. is not the word of god to be more rely'd upon , than our own senses ? a. i do not at all doubt but that we ought , without all controversy , to believe whatever the word of god proposes to us. but where does the word of god require me to believe any thing in opposition to my senses , which it is the proper business of my senses to judge of ? q. does not the word of god say , this is my body ? a. it does say so of the bread , so blessed , given , and received , as it ought to be , in this sacrament : and accordingly i believe that it is so . but does the word of god any where say , that it is not bread ? or that i am not to believe it to be bread , though my senses never so evidently assure me that it is ? q. can the same thing be christ's body , and bread , too ? a. i have before shewn you not only that it may be so , but that it truly , and really , is so : bread , in substance ; the body of christ , by signification ; by representation ; and spiritual communication , of his crucified body , to every faithful , and worthy receiver . q. how is transubstantiation contrary to our reason ? a. as my reason tells me it is a contradiction to say of one and the same natural body , that it should be in heaven , and on earth ; at london , and at rome , at the same time . that it should be a true humane body , and and yet not have any one part , or member , of such a body : to omit a hundred other absurdities , that are the necessary consequences of such a belief . q. how does the scripture contradict this belief ? a. as it tells us , that christ's body is in heaven ; absent from us : that there it is to continue till the day of judgment . that he has now a glorified body , and is not capable of dying any more : whereas the body we receive , in this holy sacrament , is his crucified body ; his body given for us ; his blood shed for us ; which can never be verified in his present glorified body . q. do not those who believe transubstantiation , believe the bread and wine to be changed into christ's mortal , and passible body ? a. no , they do not ; but into that body in which he now sits at the right-hand of god in heaven . q. how then does their belief of transubstantiation contradict the sense of the holy scriptures , as to what concerns the nature of christ's body in the eucharist ? a. because by supposing christ's glorified body to be that which we receive in this sacrament , they utterly destroy the very nature of it . it was the design of this sacrament , to exhibite , and communicate to us , the body and blood of christ , not any way , but in the state of his suffering ; as he was given for vs , and became a sacrifice for our sins . now this he neither was , nor could have been , in his present , glorified estate . so that if the body , and blood of christ , be in this sacrament , it must be not that which he now has in heaven , but that which he then had when he suffer'd for us upon earth ; and they must not only bring christ down from above , but must bring him back again to his mortal , and passible estate ; or they will never be able to make good any such change as they pretend to ; and that , i think , is sufficiently contrary to scripture , as well as in the nature of the thing its self impossible . sect . l. q. what have been the ill effects of this errour ? a. chiefly those two which i before mentioned ; that it introduced the doctrines of the mass sacrifice , and of the half communion ; to which may be added , thirdly , the adoration of the host. q. what do you call the host ? a. it is the wafer which those of the church of rome make use of , instead of bread , in this sacrament . q. do those of that church adore the consecrated wafer ? a. they do , and that as if it were really , what they pretend to believe that it is ; our saviour christ himself . q. is there any great harm in such a worship ? a. only the sin of idolatry : for so it must needs be , to give divine worship to a piece of bread. q. ought not christ to be adored in the sacrament ? a. christ is every where to be adored ; and therefore in the receiving of the holy communion , as well as in all our other religious performances . q. how can it then be sinful for those who believe the bread to be changed into the body of christ , upon that supposition , to worship the host ? a. as well as for a heathen who takes the sun to be god , upon that supposition , to worship the sun. q. but he intends to worship christ , and that can never be justly said to be idolatry ? a. and so the other intends to worship god : but to put another case , which may more easily be understood . if a man will , in defiance of sense , and reason , believe a post to be his father , and , upon that supposition , ask blessing of a post ; does his opinion , or rather his madness , alter the nature of things , and make him ever the less ask blessing of a post , because he takes it to be his father . the papist will needs have a piece of bread to be christ's body ; and , upon that presumption , he pays divine honour to it : does he ever the less give divine honour to a piece of bread , because he fancies that bread to be the body of christ ? q. will not his intention direct his action aright ? a. no , it will not : or if it would , his very intention it self is wrong . for his intention is to adore the host. 't is true , he believes it to be christ's body ; and therefore adores it : but still , right or wrong , the host he adores ; which being in reality no more than bread , he must needs commit idolatry in adoring of it . sect . li. q. what is required of them who come to the lord's supper ? a. to examine themselves , &c. q. when ought such an examination to be made ? a. it were much to be wish'd , that men would be perswaded to live under the constant practice of it ; and consider every week , or indeed every day , how their accounts stand towards god. but , at least , if they neglect it at other times , yet certainly they ought to do this very nicely , and scrupulously , before they come to the holy communion . q. how must this examination be perform'd ? a. by a careful , and diligent search into our lives , and actions ; that so we may , if possible , know what the true state of our souls is , in all those particulars concerning which we are here directed to examine our selves . and this accompanied with earnest prayer to god , for his assistance in , and blessing upon , our endeavours . q. what is the first point concerning which we are to examine our selves ? a. whether we repent us truly of our former sins , stedfastly purposing to lead a new life . q. how may we know whether we do this , so effectually as we are here required to do ? a. we can only judge by the present frame , and disposition , of our souls . if we are heartily sorry for , and ashamed of our sins : if we earnestly desire god's forgiveness of them : if we are instant with god in our prayers for pardon ; and where we have done any injury to our neighbour , are ready to ask his forgiveness also , and to make all reasonable satisfaction to him ; if , lastly , as far as we can judge of our selves , we do all this uprightly , and sincerely : if we reserve no secret affection for any sin in our souls , but universally resolve to forsake all our evil ways ; and in every thing to follow the rules of our duty ; we may , i think , justly conclude , that our repentance , and resolutions , are hearty , and without deceit ; and , as such , will qualify us for the worthy receiving of this holy sacrament . q. but what , if after all this , we should relapse into sin again ? a. if we do it by surprise , or infirmity ; if we fall back only into some lesser sins , and such as will hardly be altogether to be avoided by us in this present life ; we ought not to be discouraged . but , indeed , if after this we fall into the commission of some heinous , deliberate , wasting sin ; but especially should we relapse into a habit and course of such sins ; this would be of a dangerous consequence to us ; and make our last state worse than our first . q. would it not therefore be the safest way , rather to abstain altogether from the holy table , than to run the hazard of coming vnworthily to it . a. were it a matter of indifference whether we ever received this sacrament , or no , this might the more reasonably be insisted upon ; but as the case now stands , is altogether idle , and absurd . for , first , to come to the holy table is a matter of express duty ; what christ has commanded us to do ; and it is equally dangerous not to come at all , as it is to come vnworthily , to it . secondly , by not coming , we deprive our selves of the grace of god , which this sacrament was designed to convey to us ; and in that , of the greatest benefit , as well as comfort , to our souls , in the course of our duty , that our religion has provided for them . to all which , let me add , thirdly , that the shortness , and uncertainty of our lives , being consider'd , we ought , upon that account , to make the same preparation against the hour of our death , that we are required to do , for coming to the holy table . and since men are so very apt to put both the thoughts of death , and their provision for it so far off ; it is an instance of the great mercy and concern of our saviour christ for us , that by calling us frequently to his table , and requiring so strict a preparation for it ; he has engaged us to put our souls into such a posture , upon that account , as will fit them for dying ; should we chance , e're we are aware , to be surprized by death . q. what is the next thing wherein we are to examine our selves , before we come to the holy communion ? a. whether we have a lively faith in god's mercy through christ ; i. e. do stedfastly believe , that if we do truly repent us of our sins , god will not only most certainly forgive them ; but , as an earnest of it , does here , in this very sacrament , ratify , and seal anew his covenant with us ; and make us partakers of the benefit of that redemption , which our blessed saviour purchased for us , by the sacrifice of his own body and blood. q. what is the next particular upon which we are to examine our selves , before we come to the holy communion . a. whether we come to it , with a thankful remembrance of christ's death ; which is therein design'd to be set forth , and shewn by us. whether we are sufficiently sensible of the infinite love of god , and condescension of jesus christ , hereby declared to us ? whether we are careful always to keep up in our minds , a lively memory of his death , and passion ? and do , by the sincerity of our love to god , and the zeal we have for our duty , endeavour , in some measure , to testify how hearty a sense we have of those unspeakable mercies which he has been pleased thereby to favour us withal . q. what is the last thing concerning which we are to examine our selves . a. whether we are in charity with all men ? whether we do not only freely forgive whatsoever injuries any may chance to have done us , but are so intirely friends with them , as to be ready to do them all the kindness we can ; and that as truly , and heartily , as if they had never offended us , or otherwise done us the least injury . q. is this all that is required of us , before we come to the lord's supper ? a. other exercises there are , which may profitably be made use of by us , in order to our better performance of those duties we have before mentioned . such are , some extraordinary acts of prayer and devotion : a retirement from the business , and conversation , of the world ; but especially from the follies , and vanities of it . and these accompanied with some acts of prayer , and mortification , whilst we are making the examination of our selves before proposed . but these must be govern'd by the rules of prudence ; as every man's business ; opportunities ; needs ; state of health , and the like circumstances , either require , or will allow of . q. is such a preparatory examination of our selves , so necessary before we come to the holy table , that we may , in no case , presume to come without it ? a. no , it is not : those who live in a strict , and regular course of life , and have nothing extraordinary happen'd to . them , as they always know what their state towards god is , so are they always ready to receive this holy sacrament ; and need not be afraid to partake of it , because they had not the opportunity of making a particular , previous preparation of themselves for it . yet , if even these should design to go , at a certain time ( before known ) to the communion , they not only piously may , but in duty ought , to do somewhat of this kind , in order to their going with the better dispositions to it . q. what if by this means , a good christian should not be able fully to satisfy himself , concerning his worthiness to go to the holy table ? a. in that case he ought to consider what it is that puts him in doubt of it ; and having so done , let him take the advice of some person whom he can rely upon , but especially of his minister , about it : that so being free'd from his scruples , he may go with a quiet mind , and a full perswasion of conscience , to this spiritual feast ; and certainly receive the benefits of it . q. what if it shall appear that he is not in a state of going worthily to this sacrament ? a. he must , for the present , refrain from it ; and make all the haste he can to remove the impediment , and reconcile himself to god ; that so he may be in a condition both to come worthily to it ; and to be made partaker of those graces , which are thereby communicated to every faithful receiver of it . sect . lii . q. is there any thing yet farther required of those who come to the lord's supper ? a. yes , there is ; namely , that they be first confirm'd by the bishop : it being ordain'd by the church , that none shall be admitted to the holy communion until such time as he be confirm'd , or ready , and desirous , to be confirmed . q. what do you mean by confirmation ? a. i mean the solemn laying on of the hands of the bishop , upon such as have been baptized , and are come to years of discretion . q. how is this performed among us ? a. it is directed to be done after a very wise , and solemn manner . for , first , the bishop having given notice to the minister of his intention to confirm , and appointed a time for the doing of it ; the minister is to call together such of his parish , as are come to years of discretion , and have not yet been confirmed ; and to examine them in their church-catechism , and to prepare as many as he can for the bishop to confirm . secondly , having done this , he is either to bring , or send in writing , with his hand subscribed thereunto , the names of , all such persons , within his parish , as he shall think fit to be presented to the bishop to be confirm'd . these being approved of by the bishop , are brought openly into the church , and required by the bishop , in the presence of god , and the congregation there assembled , to renew the solemn vow , and promise , which was made in their names , at their baptism ; and , in their own persons , to ratify and confirm the same ; acknowledging themselves bound to believe , and do , all those things which their godfathers and godmothers then undertook for them . which having done , the bishop heartily prays to god for his grace to enable them to fulfil this their vow ; and laying his hand severally on every one's head , beseeches god to defend this his servant with his heavenly grace , that he may continue his for ever ; and daily increase in his holy spirit more and more , until he comes to his everlasting kingdom . to all which are finally added the joint prayers both of the bishop , and the church , to the same effect ; and so the ceremony is ended . q. what are the reasons that chiefly moved the church of england to retain such a ceremony as this ? a. there may several be assigned , but especially these four : * apostolical practice ; * the reasonableness of the thing its self ; * the benefit of it to the person who is confirmed ; and * the satisfaction that arises from hence to the church of christ. q. did the apostles practise such an imposition of hands ? a. the apostles did lay their hands on those who had been baptized ; and by their imposition of hands , such persons did receive the holy ghost . acts viii . . xix . . q. does the bishop give the holy ghost now , as the apostles did , by their imposition of hands ? a. that we do not say ; nor did the apostles themselves do it . they laid on their hands , and god gave his holy spirit to those on whom they laid them . and we piously presume , that by the fervent prayers of the bishop , and the church , those on whom he now lays his hands , shall also receive the holy ghost , if they do but worthily prepare themselves for it . q. is there any promise of god on which to build such a hope ? a. a general one there is , and such as may in this case , above any , be depended upon by us. for , first , we are directed to pray not only for our selves , but for one another also . to encourage us hereunto , christ has promised us to grant whatsoever is piously ask'd , by the joint suffrages of his church , of him. mat. xviii . . and particularly , has declared , that god will give the holy spirit to them that ask him. luk. xi . . add to this , that it has always been accounted a part of the ministerial office , not only to instruct , but to pray for , and bless their people when therefore the chief pastor of the church , and his congregation , solemnly join together , to beg of god the grace of his holy spirit , in behalf of such persons as these ; ( who have just now been dedicating themselves a-new , to his service ; and ratifying the covenant made between god , and them , at their baptism ; ) how can we chuse but believe , that god will certainly grant their request ; and give his holy spirit to those for whom he is thus earnestly , and solemnly , ask'd of him ? q. from whence does it appear , that such an imposition of hands was reasonable to have been ordain'd , and to be continued , in the church ? a. from the condition of those who are commonly baptized among us ; and who being , for the most part , infants , and so constrain'd to make use of others to become sureties for them at their baptism ; it was certainly very reasonable , that there should be some solemn time appointed , when such persons ( being come to years of discretion ) should themselves ratify their baptismal covenant ; and acknowledge their obligation to believe , and do , what their godfathers , and godmothers , had before promised for them . q. what are the benefits of this institution , to those who are confirmed ? a. besides the benefit of god's grace , which we reasonably presume to be hereby procured to such persons , by the prayers of the bishop , and church , on their behalf ; these two advantages do evidently accrue to them : that , first , they are , by this means , secured of the care of their godfathers , and godmothers , to see that they be duly instructed in the principles of their christian religion ; and in which , were this ordinance strictly observed , they could not be deficient , without being certainly found out , and censured by the church for their neglect . and , secondly , that by being thus solemnly called upon to ratify their baptismal vow , and covenant ; they are engaged to begin betimes , both to consider their duty , and to apply themselves to the serious discharge of it . q. how does this ordinance give a satisfaction to the church of christ , as to these matters ? a as , by this means , care is taken to have all these things openly transacted before it . the person , who perhaps was privately baptized , being now publickly confirmed , in the face of the congregation . the vow , which was made by others in his name ; being here solemnly renew'd , and ratified , by himself . the child , who was baptized by some minister of an inferior order , being now established in the communion of the church , by the chief pastor of it . and , lastly , the godfathers , and godmothers , who became sureties , both for the good instruction , and education , of the person , whom they answer'd for ; being hereby fully acquitted , and discharged , of their trust ; and declared to have faithfully fulfilled , what they had so sacredly promised , and vndertook to do. q. do you look upon all godfathers , and godmothers , to be obliged to see , that those for whom they answer , be first duly instructed in the principles of their religion , and then brought to be confirmed by the bishop ? a. they are certainly obliged , as far as a solemn promise , made in the presence of god , and in a matter not only lawful , but pious , and charitable , can oblige them . nor can i imagine , how any one , who has taken such an obligation upon himself , will ever be able to answer it , either to god , or his own conscience , if he shall neglect to fulfil what he undertook in that behalf . q. what think you of those who come to the lord's supper , without either being confirmed ; or having any desire , or intention , to be confirmed ? a. they are doubtless to be blamed : inasmuch as thereby they not only break the orders , and disobey the command of the church ; which , for such good reasons as we have seen , requires them to be confirmed ; but seem ashamed to own their christian profession ; and to despise the prayers of their bishop for such graces , as they certainly ought to desire ; and cannot reasonably hope , by any more effectual means , to obtain of god , than by a pious , and reverend participation , of this holy ordinance . q. may not the grace of god be obtain'd as well by our own prayers , as by the bishop's imposition of hands upon us ? a. that is not the question : we know that god has promised his holy spirit to every one who faithfully prays for him. but the question is this ; first , whether if a man may obtain this grace by his own prayers alone , he may not expect more certainly to do it , by adding the prayers of the bishop , and the church , to them ? and , secondly , whether he who carelesly neglects , or presumptuously despises the orders of the church ; and the pious provision made by her , for all her members , at their first setting out into the dangers , and temptations , of the world ; may not justly fear , lest god should refuse that grace to his own solitary prayers , for which he neglected , or despised , the prayers of the bishop , and the church , on his behalf ? q. what is required of persons to be confirmed ? a. first , that they be of years of discretion : that is to say , of a capacity to understand the nature of their baptismal covenant . what god therein promises to us ? and what we are thereby obliged to believe , and do , in obedience to his will ? secondly , that they be not only capable of this knowledge ; but be actually instructed in these things . thirdly , that being hereby brought to a clear sense of what was done for them , by their godfathers , and godmothers , at their baptism ; they be now ready , and desirous , in their own persons , to ratify , and confirm the same . and , lastly , that in testimony of their sincere resolutions to make good what they here promise , and vow , they do now truly repent of all their sins , and stedfastly resolve , by the grace of god , to go on in a constant obedience to god's commands , unto their lives end. q. at what times ought such persons to be confirmed ? a. at such times as the bishop appoints for this purpose . only , if it be possible , they should endeavour to be confirmed , and thereby fully take upon themselves the first sacrament ; before they proceed to the participation of the second . q. how often ought any christian to be confirmed ? a. the nature of the office plainly shews it . confirmation , as it is understood , and practised by us , is nothing else but a solemn ratification of our baptismal covenant . now no man ought to be baptized more than once : nor will he therefore need any more than once , to take that covenant upon himself . if after this , he shall fall into any sins , whereby to put himself out of a state of grace ; or even to be cut off from the communion of the church ; there are other means of restoring him again to both , upon his sincere repentance for what he has done amiss . but our baptism must not be repeated ▪ nor will our confirmation therefore need to be , any more , repeated by us. finis . errata . page . l. . for be was , r. was a. p. . l. . r. commandment . p. . l. . for tha● god would , r. both. p. . l. . for to them , r. in them. p. . l. . r. don't . p. . l. . blot out to . borks printed for richard sare , at grays inn gate in holborn . the genuine epistles of st. barnabas , st. ignatius , st. clement , st. polycarp , the shepherd of hermas , &c. with a large preliminary discourse . vo . a practical discourse against profane swearing . vo . the authority of christian princes over ecclesiastical synods , in answer to a letter to a convocation man. vo . an appeal to all the true members of the church of england , on behalf of the king's supremacy . vo . a sermon at the dorsetshire feast . . before the queen at whitehall , may . . before the lord mayor , nov. . . at grays inn , on the death of the queen . at st. james's , on the day of thanksgiving . these nine by the reverend dr. wake . fables of aesop , and other eminent mythologists , with morals and reflexions . folio . fables and stories moralized ; ( being a second part of the fables of aesop , and other eminent mythologists , &c. ) folio . both by sir roger l'estrange . mr. collier's view of the stage . his defence . his essays upon several moral subjects . maxims and reflections upon plays ; ( in answer to a discourse printed before a play , called , beauty in distress ; ) written in french by the bishop of meaux ; with an advertisement concerning the author and book . by mr. collier . an answer to all the excuses and pretences that men ordinarily make , for their not coming to the holy communion . to which is added , a brief account of the end and design of the holy communion , the obligation to receive it , the way to prepare for it , and the behaviour of our selves both at , and after it . price but d ▪ for the encouragement of such persons as are willing to give them away , for the promoting of piety and devotion . notes, typically marginal, from the original text notes for div a -e acts xxi . , . luk. . . acts xviii . , . heb. v. . — vi . , . heb. viii . . &c. gen. iii. . heb. viii . . luk. xi . . pet. ▪ . jo. iii. , . pet. . , . cor. vii . · jam. v. . rom. xii . . eph i , . jo. i. ; heb. ii . , . rom. viii . , . acts iii. . rom. viii . , . gal. iv . , . ephes. . . pet iii. . pet i. , gal. iii. . heb. ii . , eph. ii . , , . mat. xiii . . luk. viii . . je. viii . . eph. iv . . — vi . . tim. iii. , . heb. ii . . jam. iv . . jo. iii. , , . (a) jo. viii , . jo. iii. . (b) tim iii. . jo. viii . . jam. . , . joh. ii . . — v. . . jam. iv . . jo. ii . . act xxv . . phil. ii . . mat. xix . . , . rom. xiii . . luk. xviii . . jo. vi . . cor. iii. . phil. . . — ii . . jerem. xxxii . . ezek. xxxvi , . jo. iii. . thes. iii. . tit. iii. , . tim. i. . jo. vi . . ephes. ii . . phil. i. . jo viii . . gal. vi . . rom , ii . . cor. xv . . b cor. i. . cor. i. . ephes. iv . . jo. i. . luk. xv . . , &c. ‖ cor. vii . . † ezek. xviii . . isa. i. , . prov. xxviii . . psal. xxxiv : . isai. i. . psal. xxxviii . . cor. vii . , , , cor. vii . . mat. xviii . . luke xiii . . prov. xxviii . . ezek. xviii . . — xxxiii . . isa. lv . . jo. i. . mat. v. . cor. v. tim. v. . jam. v. . prov. xxviii . . isa , lv , , ezek , xxxiii , heb , ix , ● , , , heb. x. , . pet. ii . . — iii. . jo. i. . prov. . , &c. xxviii . . heb. iii. , . — vi . . — xii . . prov. xvi . . jam. iv . . pet. v. . psal. x. . cor. v. . vi . . eph. v. . jam. iii. ▪ jud. . jo. ix . ▪ jo ▪ v. . heb. vi . . &c. 〈◊〉 x. . tim. iii. . pet. . i. . pet. iii. . jo. xx . . luk. i. . tim. iii. , , . thes. ii . . tim. iii. . psal. cxix . . jo. v. . mat. xxii . . jo. v. . acts xvii . . . * act viii . . . tim. . . jo. iv . . isa. vi . . — xli . . — xliv . . kin. viii . . psal. xc . . job xi . . tim. vi . , . heb. xiii . . jer. xxxii . . mat. xix . . jer. xxiii . . psal. cxxxix . . deut. vi . . jo. xvii . . mark xii . . cor. viii . . eph. iv . . rom. viii . . jam. i. . jo. iii. . psal. xciii . xcvii.xcix . gen. xviii . . psal. cxxxv . . tit. i. . hab. i. . gen. i. . col. i. . neh. ix . . job ii . . psal. xxxvi . . jo. xiv . . joh. iii. . luk. ii . : tim. i. . luk. ii . . acts xiii . . ‖ in the margin , the anointed . kin. xix . , . exod. xl . , . sam. xv . . isa. lxi . . comp . luk. iv . , . joh. v. . — ix . . (b) ma● . xii . . mat. xxii . . heb. vii . . (c) joh. vii . , . luk. ii . ▪ . isa. xl . . mal. iv . . luke i. . mat. iii. . mark i. ▪ . mat. xi . . jo. iii. . — xxi . . ‖ jo. xiv . see below ▪ sect. xii . mat ▪ v. ●vi.vii . luk. ix ● heb i. . gen. xiv . . eph. v. . heb. x. . rom. viii . . acts iii. . isa. ix . , . luk. i. , . mat. xxi . . rev. xix ▪ , . psal. xiv . . isa. vii . . — ix . . acts xx . . jo. i. . — iii. . act. xiii . . comp. heb i. , . v. . acts x. . jo. xx . . psal. ii . . rom. x. . rom. xiv . , , . cor. ii . . phil. ii . , , , . acts ii . . jo. xiii . . rom. xi● ▪ . phil. ii . , , &c. jo. i. . heb. ii . . mat. i. , . luk. i. . † heb. vii . . cor. v. . pet. i. . * mat. i. . isa. vii . . luk. i. . gal. iv . . luk. ii . , , . — xi . . tim. ii . . cor. xv . . mat ▪ i. . luk. i. , . isa. vii . . mat. xxvii . , . luk. iii. . dan. ix . . gen. xlix . . isa. liii . , . rom. iv . . cor. xv . . heb. vii . . ix . . x. . pet. ii . , . (a) mat. xxvi . , , , . luk. xxii . , , . cor. xi . . * mat. xxvi . . mar. xiv . . ‖ luk. xxiii . ● , . jo. xix . † mat. xxvi . xxvii . luk. xxii . xxiii . jo. xviii . xix . * pet. iii. . — iv . . † acts xx . . cor. ii . . luk. xxiii . . mar. xv . . . acts ii . ● ▪ v. , &c. isa. liii . . pet. i. , . rom v. . viii . . col. i . (a) ( b ) gen. xxxvii . — xlii . . sam. ii . . (b) psal. xvi . . (c) psal. ix . . mat. v. , , . x. . xxiii . . luk. xii . . &c. luke xxiii . . eccles. xii . . ‖ mat. viii . . luk ▪ xvi . , ▪ eph. i. , . acts ii . . gal. i. . jo. v. . acts i. , . mat. xxvii . , . luk. xxiii . . — xxiv . i. , . † cor. xv . , &c. luk xxiii . . jo xx . , , . acts i. , , . ‖ jo. xx . . (a) acts ix . . (b) acts ii . , . — iii. , . — iv . , , . — v. , , , . * mat. xxvii . . mar. xv . . luk. xxiii . . jo. xix . . † mat. xxviii . . mar. xvi . , . luk. xxiv . . jo. xx . . cor. xiii . . acts xiii . . pet. i. . rom. . . luk. xxiv . , . acts i. , . eph. iv . . heb. iv . . — vi . . — ix . .. * mar. xvi . ps●l . cx . . comp . act. ii . . 〈◊〉 . i . ‖ see rom. viii . . pet. iii. . acts vii . . phil. ii . , . eph. i. , &c. act. v. , . † cor. xv . . heb. x. , ▪ psal cx . . † act. x. . pet. iv . . tim. iv . . mat. xvi . . ‖ act. xvii . . rom. xiv . . * mat. xxiv . . — xxv . . thes. ii . . † dan. vii . , . rev. xx . , , . ‖ cor. xv . . thes. iv . , . mat. xxv . , . * mat. xxv . . — xix . . cor. vi . ● . † mat. xxv . . comp. ma● . iii. . xxviii . . eph. ii . . gal. iv . , , . jo. v. . jo. vi . : deut. xxix . . acts xiii . . thes. ii . . jer. xxxii . . ezek. xxxvi . . cor. iii. . jo. iii. . thes. iii. . mat. vi . . cor. iii. . eph. iv . . acts iv . . — v. . — xiii . rom. xiv . . thes. i. . rom. viii . . cor. iv . , . eph iv . . phil. i. ● . cor. xv . ● . thes. iv . . luk ▪ xx . . mat. xvi . . acts ii . . & c.. cor. x. . gal. v. . eph. i. . iv . , , . v. , . col. i. . heb. xii . . psal. lxxvi . , . — cxlvii . , . mat. xvi . . — xxviii . , . eph. i. . — iv . . — v. , . col. . . tim. . , , . pet i. , . thes. iv . . cor. vii . . heb. xii . . rom. i. . xv . , , . eph. i. . phil. i. . col. i. . iii. , &c. cor. i. . eph. iii. . — v. , , . jo. i . ‖ jo. xiv . . cor. xii . . cor. xiii . . gal. iv , . phil. ii . . * luk. xv . . — xvi . . heb i. . mat. xviii . . † cor. xii . . jo. i. . rom. xii . . act. ii . . rom. xii . . — xv . . cor. x. . heb. xii . , . r jo. i. psal. xxxi . , . comp. rom. iv . . luk. xxiv . . act. iii. . xiii . , . cor. xv . . cor. v . phil. iii. . mat. xiii . . . dan. xii . . jo. v. . act. xxiv . . dan. xii . jo. v. . rom. viii . . cor. vi . , . cor. v. . mat. xx● . . — xviii ▪ . mark ix , . comp. rev. ii . . xiv . . xxi . . cor. xv . , &c. phil ii . . jo ii . . rev. xxi . . psal. x●i . . cor. ii . . mat. vii . , , &c. mat. xxii . . &c. mat. v. . — xix . . col. i. . pet. v. . cor. vii . . — xiii . . mat. xxii . . compare deut. x. . psal. cxix . . cor xv . . mat. xxii . pet. iii. . mat. xix . . — xxii . . rom. xiii . . jam. ii . . * lev. xviii . . xix . , , , &c. xxi . , &c. xxii . &c. num. iii. , , . rom. ii . , . cor. x. . gal. iii. , . vi . , . phil. iii. . heb. viii . . , &c. luk. i. , . gal. iv , . heb. xii . . rev. iii. . xxi . , , &c. see before , sect. vii . psal. v. . xlv . . xcv . . cxxxii . . jo. iv . . cor. vi . . phil. iii. . heb. x. . mat. vi . , &c. (a) heb. xi . . jo i. . vi . . act. xiii . . rom. x. . gal. iii. . jo. iii. . v. . (b) psal. xxii . . xxxiii . . xxxiv . . mat. x. . luk. i. . cor. vii . . phil. ii . . (c) mat. xxii . (d) see before . (e) psal. xcii . i . cv . . cvi , &c. eph v. . thes. v. . (f) psal. ii . . xviii . . cxv . , , . rom. xv . . cor. i. . tim. vi . pet. iii. . (g) psal. xiv . . xviii . . cxvi . , , . cxliv. . act. ii . . rom. x. , , . cor. i. . (h) psal. xcix . . lxvi . . cxix . , &c. , , , . col. iii. . thes. ii . . heb. ii . . iv . . jam. i. . (i) psal. ii . . c. . luk. i. . thes. i. , . heb. ix . . cor. viii . , . gal. iv . . kin. xi . . kin. xvii● , . lev. xix . . xxvi . i . acts xvii . . ezek. xiv . . lev. xxvi . . deut. iv . . amos v. . deut. viii . . isai. xlii . . psal. cxv . . kings xiv . , xv . . kings xxii . . xxiv . . lam. v. . king. xi . . kings viii . . cor. vi . . gal. v. . rev. xxi . . — xxii . . isai. xlviii . i . mal ▪ iii. . psal. xxiv . . mat. v. , &c. psal. lxiii . . judg. xi . numb xxx . . deut. xxiii . , , . psal. lxvi . . prov. xx . . mat. vi . . lev. xxi . lev. xxiv . . kings xix . . lev. xxii . . luk. viii . cor. xi . . prov. xiii . . psal. xcix . ● ▪ isai. lxvi ● jer. iv . . mat. v. . cor. x. . col. iv . . heb. xii . . lev. xxiv . . sam. . . — xxi . . kings xix . . zech. v. , . gen ii . ● ▪ act. xx . . cor. xvi . , . r. v. i , . jer. xvii . . isa. lviii . . act. xiii . . — xv . . — xvi . . ‖ car. ii. c●p . mat. xii . . mat. ii . . isa. xlix . . kin. v. . gen. xlv . . job xxix . . judg. xvii . . — xviii . . kin. ii . . — vi . . — xiii . . cor. iv . . lev. xix . . eph. vi . , . tim. vi . , . pet. ii . . tim. v. , , . mat. iv . . mark vi . , , . deut. xxvii . . prov. i. . xxx . . lev. xix . . mat. xv . . mark vii . . eph. vi . , . col. iii. . tim. v. . tim. iii. . deut. xi . , , . prov. xiii . , xxii . , . xxiii . , . luk xi . . cor. . . tim. v. . eph vi . . col. ili . . heb. xii . . exod. xxii . . eccles. x. . prov. xxiv . . mat. xxii . . rom. xiii . . tit. iii. . pet. ii . , . pet. ii . , . jude , . act iv . . — v. , , . kin. iii. , . psal. lxxii . , &c. lxxviii . . prov xx . . rom. xiii . . tim. ii . . pet ii . ● . mal. iii. . mat. x. , . luk. x. . cor. iv . , . — ix . , &c. thes. i. , . tim. v. . heb. xiii . . . gal. vi . . ezek. iii. , &c. mal. ii . pet. v. . rom. xii . . tim. iv . , &c. tim. ii . , , &c. act. xx . . tim. iv . . tit. ii . , . prov. xxxi . . eph. v. , , . col. iii. . pet. iii. ● . tim. ii . . col. iii. . eph. v. . &c. pet. iii. ● . col. iii. . . eph. vi . ● . . tim. vi . . tit. ii . , . pet. ii . ● . jos. xxiv . . col. iii. . — iv . . jam. . . eph. vi . . lev. xix . . job xxxii . . prov. . . tim. v. , . tit. ii . , . rom ▪ xiii . . prov. xxix . . rom. xi . . — xii . . tim. vi . . psal. xli . . tim. vi , . . cor. ix . . heb. xiii . . ecclus. iii. . deut. v. . eph. vi . , . gen. ix . . exod. xxi . . num ▪ xxxv . . * exod. xxi . . num. xxxv . . rom. xiii . . † num. x. . deut. xxi . . prov. xx . . — xxiv . . * exod. xxi . . num. xxxv . . rom. xiii . . deut. xiii . , , , . * num. xxxv . , . ‖ exod ii . . comp. acts vii . . sam. xv . . gen. ix . . mat. v. . gal. v. . rom. xii . ● ▪ jam. iii. , . rom. xii . . . mat. v. , . luk. x . gal. v. . eph. v. . thes. iv . ▪ heb. x. . jam. ii . . jo. iv . . . lev. xviii . ● ▪ prov. vi . . mat. v. , &c. gal. v. . eph. v. , . col. iii. . cor. iii. . vi . . ix . . tim. ii . . tim. ii . . pet. ii . . — iii. . — iv . . job xxxi . , . mat. xv . . rom. xiii . . eph. v. , , . thes. iv . , , &c. col. iii. , . gal. ● . . cor vii . . t it ii . pet. v. ▪ lev. xx . . job xxxi . . prov. vi . cor. vi . , . eph. v. . heb. xiii . ● . lev. xix . , . ‖ eph. iv . . lev. xix . , . rom. ii . . prov. xx . . xxii . . xxviii . . psal. xxxvii . . luk. . . cor. v. , . vi . . vii . . thes. iv . . jam. v. . * exod. xxiii . . lev. xxv . . tim. v. . prov. vi . . xi . . xxii . . deut. xxiii . , . psal. xv . . prov. xxviii . . jer. xvii . . prov. x. . xiii . . xx . . mat. v. . cor. vi . , , . psal. xv . , . prov. xvi . . ezek. xxxiii . , . mich. vi . eph. iv . . thes. iii. , . luk. iii. . prov. vi . , . tit. iii. , . tim. vi . . lev. xix . prov. xi . . — xviii . . kings xxi . . mat. xxvi . . psal. xv . . . mat. vii . , . eph. iv . . jam. i. . psal. xv . , . eph. iv . . pet. iii. . mat. vii . , . cor. xiii . , . luk. xxiii . . acts xxv . . rom. vii . . gal. . . pet. ii . . col. iii. . eph. iv . . kings xxi . ib. ver . . — . ezek. xxxiii . . tim. vi . . phil. iv . . heb. xiii . . rom. xiii . . cor. xiii . . thes. iv . , . see the preface to this prayer : ch. cat. ‖ rom. x. . * jo. xvi . . † psal. lxv . . xciv . . kings viii . , &c. ‖ mat. vi . . * lev. xxxii . , . † mat. vii . . xxi . luk. xi . . jo. vi . . jam. i. . psal. v. . xliv . , . l. . isa. xlv . . jam. i. . mat. vii , , . act. xvii . , . luk. xi . . jo. xvi . . jam. i. . deut. xxix . . act. xiii . . jo. vi . . cor. iii. . eph. ii . . phil. ii . . luk. xi . . mat. xiii . . xxv . . luk. viii . . mat. vii . . — xxi . . jo. xvi . , . jam. iv . . jo. iii. . jam i. . v. , . luk. xviii . . rom. xii . . eph. vi . . jo. v. . mat. vi . heb. xiii . . prov. xxx . . eph vi . . phil iv . . col. iv . . thes. . . thes. i. . heb. xiii . . jam v. . pet. iv . . zech. viii . luk. xxiv . . act. vi . . heb. xiii . . thes. v. . rom. i. . &c. psal. lv . . jos. xxiv . . psal. ci . heb. xii . . act. i. . — ii . , . — iii. . cor. xi . . xiv . , , &c. num. vi . ▪ — ● . , . thes ii . ● ▪ eph ▪ ii . ▪ kin viii . . psal. cxv . . cxxiii . . luk. xi . . jam i. . psal. ciii . lam. iii. . eccles v. . mat. vii . , . thes ▪ ii . jer. xxiii . . kin ▪ viii . , , , . isa. xl . . psal. cxxxix . , &c. * psal. xi . . cxxiii . . cxxvi . . mat. v. , . xii . xvi . . xxiii . . act. vii . . ps●l . cxlviii . . prov. xvi . . isa. vi . . kin. v. . psal. xx.i. xliv . . act. vii . . exod. xx . ● . xxix . . lev ▪ x. . kin. ix . . psal. lxxii . . lxxxvi , . cxiii 〈…〉 mat. v ● . jo. xv . . act. xiii . . rom. xv . . cor. x. . vi . . pet. iii. . iv . ● thes. . , ●● . ‖ ps●l ciii . ▪ cx . ● cxiv . , ●● . † mat. iii. ▪ iv . . xxiv . . heb. i. . * mat. v. , . xiii . ● . luk. xxiii . , . cor. vi . ▪ pet. i. . act. xxvi . . col. i. . psal. ii . . mich iv . . rev. xi . . xii . . mat. xxviii . . cor. xv . . tit. i. . — ii . , ▪ mat. xxvi . . act. xxi . , . * luk. xxii . . job . i . heb. x. . † psal xl . . — cxliii . . mat. vii . . jo. iv . . vi . , . act ix . . rom. ii . . xii . . eph vi . pet. ii . . jo. ii . . psal. ciii . , . job i. . isa. vi . mat. xviii . . gen. iii. . xliii . , . ps xxxvii . . — xli . . isa. xl . . mar. iii. . luk iv . . cor. ix . . thes. iii. , . prov. xxx . . tim. vi . . ● thes. iii. ● ▪ exod. xvi . . kin. xxv . . neh ▪ v. . ●am . ii . . mat. vi . , &c. heb xiii . . ● pet. v. . gen iii. . act. xx . . cor. iv . , tim. vi . . thes. iii. . deut. viii . . comp. mat. ●v . . act. xvii . . pet. v. . acts xi . , , . cor. xii . ▪ mat. vi . . psal. cxxx . . jo. i. . luk. vi . . jo. i. , . luk. xi . . mat. vii . . mat. vi . . mark xi . . . mal. iii. . mat. xxii . . acts v. . jam. . , . mat. iv . . xxvi . . luk. viii . . mat. iv . . jo. xvii . . mat. xxvi . . cor. x. . heb. ii . . rev. iii. . † sam. xxiv . . chr. xxi . . job . . pet. v. . * psal. xxiii . . cor. x. . pet. ii . . chr. xxix . . cor. x. . pet. . . psal. xcvi . . . psal. xxii ● . chron. xx . . psal. xcvi . , . dan. ii . . tim. . . phil. iv . . tim. vi . . tim. iv . . pet. iv . . numb . v. . kings i. . jer. xxviii . . cor. xiv . . cor. i. . cor xii . ● . see below . sect. lii . mark vi . . jam. v. , . mark. vii . numb . viii . ▪ exek . xxxvi . . heb. x. ● . mat. iii . . jo iii. . acts viii . . isa. lii . . ezek. xxxvi . . lev. xvi . , , . heb. ix . . — x. . act. ii . . — viii . . — xix . ● . psal li. . rom. v. . eph. ii . . act. ii . . rom. . . cor. vii . . mark xvi . . act. ii . , . — xxii . . eph. ii , . tit. iii. . gal. iii . pet. iii . mar. xvi . . heb. x. . xi . , . deut. xxix . , . gen. xvii . . deut. xxix . , , . cor. vii . . mat. xxvi . , . mat. xiv . . cor. xi . . cor. xi . . comp. act. i. . act. ii . — xx . cor. xi . . heb. ix . , , . x. . pet. ii . , . iii. . rom. iv . . — v. . viii . . cor. v. . col. i. , . cor. iii. . isa. liii . . eph. v. . col. i. . jo. ii . . heb. ix . . cor. xi . , . . cor xi . mat. xxvi . . exod. xii . , &c. cor. xi . . — , . cor. xi . . ● cor. x. . act. i. , . — iii. . rom. vi . , . heb. ix . , . cor. xi . , , . cor. xi . , . luk. xiv . , . cor. xi . , . mat. v. , . xxii . , &c. rubr. at the end of the confirmation office. ●am . v. . eph. vi . . tim. ii . , . lev. ix . , . num. vi . , , . deut. x. . chron. xxx . . sam. ii . . eph. vi . . col. iv . . thes ▪ v. . thes iii. . heb. xiii . . a little starre, giving some light into the counsels and purposes of god revealed in the scriptures. or a catechisme, wherein these ensuing principles. . what god is, and how he manifests himselfe. why he made the world and man. . mans condition, what, . by creation. . by his fall. . by being restored by jesus christ. the uses and ends of the law. . what the gospell is. . justification what it is. . sanctification what, and how it is wrought. . what repentance is. . the use and ends of the scriptures. . what true prayer is. . baptisme, and the lords supper, why, and how used. . generall redemption what, and how to be adjudged of. . resurrection and judgement what. . heaven and hell what, in truth and misterie. all which are briefly by way of question and answer opened and explained. / by vvilliam mason. mason, william, anabaptist. 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a little starre, giving some light into the counsels and purposes of god revealed in the scriptures. or a catechisme, wherein these ensuing principles. . what god is, and how he manifests himselfe. why he made the world and man. . mans condition, what, . by creation. . by his fall. . by being restored by jesus christ. the uses and ends of the law. . what the gospell is. . justification what it is. . sanctification what, and how it is wrought. . what repentance is. . the use and ends of the scriptures. . what true prayer is. . baptisme, and the lords supper, why, and how used. . generall redemption what, and how to be adjudged of. . resurrection and judgement what. . heaven and hell what, in truth and misterie. all which are briefly by way of question and answer opened and explained. / by vvilliam mason. mason, william, anabaptist. [ ], p. printed by g.d. for giles calvert at the black spread-eagle neer the west end of pauls., london, : [ ] publication date from wing. annotation on thomason copy: "may. 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instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catechisms, english -- early works to . christianity -- essence, genius, nature -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion a little starre , giving some light into the counsels and purposes of god revealed in the scriptures . or a catechisme , wherein these ensuing principles . . what god is , and how he manifests himselfe . . why he made the world and man. . mans condition , what , . by creation . . by his fall . . by being restored by jesus christ . . the uses and ends of the law. . what the gospell is . . justification what it is . . sanctification what , and how it is wrought . . what repentance is . . the use and ends of the scriptures . . what true prayer is . . baptisme , and the lords supper , why , and how used . . generall redemption what , and how to be adjudgedof . . resurrection and judgement what . . heaven and hell what , in truth and misterie . all which are briefly by way of question and answer opened and explained ▪ by vvilliam mason . that which we have seen and heard , declare we unto you , that ye also may have fellowship with us , and truly our fellowship is with the father , and with his sonne jesus christ . joh. . . london , printed by g. d. for giles calvert at the black spread-eagle neer the west end of pauls . to all the saints , scattered ( particularly ) throughout oxford-shire , warwick-shire , and northampton-shire : and ( more generally ) throughout england , ( especially they under lower dispensations ) grace and peace be multiplyed . deare brethren , it is a sad thing to consider , how the saints , who are united , and made one , with , and in jesus christ , a by partaking of his spirit , b or divine nature : should yet be so disunited , and broken off one from another , by yielding to much to that c spirit of the world , or rather to that principle of d envy , and malice , which sathan the god of this world labours to throw in amongst them ; is it not cause of much sadness and grief , to see that a little difference in opinion produceth great breaches , and much estrangedness in affection ? and yet this difference being weighed in the ballance of true judgement , will be found no difference amongst them who are truly saints . indeed , e there are some who say they are jewes , and are not , but doe lie ; and these are some of them high in notion , but altogether without life , and power of godliness , and the difference between the saints , and such in point of sound doctrine , is very great . but the saints , who are truly so indeed , f they all indeavour to keep the unity of the spirit in the bond of peace : they all know , and profess , that there is but one body , whereof they are members : and that there is but one spirit , by which they are united , and made one in this body : and that their hope , whereof they are not ashamed , is one and the same , being effectually called thereunto ; they all profess and acknowledge one lord , in whom they do believe ; and one faith , by which they believe , and one baptisme , through which they are not onely made conformable to christ in his death , but also are made like unto him in his glorious resurrection , unto newnesse of life : and are also annointed with him , to hold forth the same to others ; they all professe one god , who is the father , the fountain , the originall of all good ; who is above all in respect of his glorious power , and through whose infinite love and goodness , they all obtaine life and happiness ; and who is in them all , to act and carry them on , unto eternall glory . thus the saints , who are so indeed , hold correspondencie one with another in the substance of religion : and the difference between them is but a seeming difference , a difference in regard of manifestation : for to every one of us is given grace , according to the measure of the gift of christ . the lord dispenseth not alike to all , but to every one a measure as he will , and yet they may be all of one , and the same judgement , though some of a higher , and some of a lower degree , g moses had high and glorious manifestations , and yet he was of the same judgement w th the meanest of his saints in that generation : h paul was taken up into the third heavens , in respect of those glorious revelations , and high discoveries of god made known unto him ; i and yet he was as the saints were , that so he might perswade them to be as he was , k yea , he submitted to the weakness of the saints , that he might thereby bring them up into strength : al the differences among the saints at this day is onely about externall , and outward formes ; and observations , i which are all terminated in christ : when they once come to know him , and are m taught by him , as the truth is in him ; then they cannot look for him at any distance , for he is n in them the hope of glory . it is a great fault among children to begrudge one another of their fathers gifts : there be severall attainments among saints , or severall degrees of manifestations : o there be some babes , and some strong men , p and there is milk for the one , and strong meat for the other , they that be strong , were once weake , and they who are weak as yet , will in time grow strong ( my deare friends ) let us leave judging , and censuring one another , q for who art thou that iudgest another mans servant : let us indeavour unity , peace and concord ; let us walk in love , oh r if we could love one another with a pure heart fevently ! with what sweet imbraces should we receive , and injoy each other ? how would our heavenly father be glorified ? how would truth be advanced , and appear like it selfe ? and how would s errors , heresies , lyes and falshoods , run into holes to hide themselves ? yea , how soon might we expect to see our dread soveraign ( the lord jesus , comming forth gloriously , t and riding on prosperously , u conquering , and to conquer , and bringing the wheele over sin and flesh , and all sinners and ungodly men , x who hold the truth in unrighteousness ; and proclaiming that joyfull y jubile to all his , who are yet kept under by poverty , debt , &c. sin , ignorance , unbelief , weakness , clouds , forms , observations . friends , rest not in shadows , let your souls z inherit substance , christs kingdome is spirituall , a it is within , and it is above all outward observations , b it is not meat and drink , but it is righteousness , peace , and joy in the holy ghost : this little starre ( if it please the father of lights ) may lead you toward this king : or this little catcchisme may instruct you in the way to this kingdom . it presents you with no new thing , but cleers up old truths , and distinguisheth them from new errors . it comes not busling forth , stuft full of humane testimony , but it comes forward gently , and meekly , attended with divine evidence , and witness : ( dear friends ) first read , and then judge , but be not rash in censuring ; if any thing seem difficult , weigh the scriptures in the margent , and yet if difficulties and doubts still arise , c wait upon god by prayer , and supplication of the spirit . and he who is a revealer of secrets , and to whom interpretations doe belong , shall in due d time reveale the same unto you , if you cannot receive it at present , yet ye may in time ; but if not at all , yet take heed of condemning it for heresie , blasphemy . e christ was called a blasphemer , a devil , and that by saints in profession . truth hath been adjudged to be falshood and sound doctrine hath been condemned for heresie in all ages . if any dislike , or cannot receive it , because in some passages it may seem beyond his apprehension : let him know that the maine end of this is , to carry up his heart to christ above it selfe : and if on the other hand any shall despise it , and cast it away as too much below them : let such know , that it is not sent , but to the lost sheep of the house of israel , f and that the foolishness of god is wiser than men . to whomsoever it comes , it will bring this testimonie along , that it hath no self-ends at all , but comes meerly out of love to poore souls . deare brethren , let me now in one word beseech you to lift up your heads , for your redemption draweth nigh . g be making toward your heavenly rest , be longing after your fathers house , be owning of your own priviledges , be standing fast in your own liberty , h be getting out of babylon , ye have dwelt i long enough in confusion , long enough in the mount of outward observations : take up your carriages , raise up your hearts , k ask the way to sion , set your faces that way , if you can but get one step into new jerusalem , you are past all danger , here yee see sorrow , sighing , pain , fear , and death : here you say , oh that i were assured of gods favour ; oh , that i knew he loved me , &c. poore soules . if ye were but entred into christs spirituall kingdome indeed , if ye did but know god , christ , and the saints in the spirit , indeed your hearts would leap for ioy , did you but know l god in christ , christ in the saints , the saints united , and made one with god , in christ , by that one eternall spirit , m your hearts would rejoyce , your joy would be full , yea , n yee would rejoyce with joy unspeakable , and full of glory : o then you should see the tabernacle of god with men , and god dwelling with men , or in men : then should all teares be wiped away , and then there should be no more feare of death , no more sorrow nor crying , nor paine in respect of the losse of gods love , and favour : for all former things , ( as namely , all low , and carnall apprehensions of god , which caused feares , doubts , distractions ) would be passed away : p for there shall be no night , nor clouds to hide his love , but they that be his servants , shall serve him in spirit and truth , and they shall see his face with joy , and his name ( or glory ) shall be in their fore-heads , or shine forth in them to his praise , and they shall reigne with him here in joy , and glory even in this life , and shall at last injoy him in unconceiveable , and eternall glory , of which this is but a tast . brethren , q the grace of our lord jesus christ be with you all . amen . your most affectionate friend , and brother in chist iesus , william mason . a little starre , or catechisme ; &c. quest . what is the end of catechizing ? answ . to instruct the ignorant in the knowledge of god , and of themselves . q. is there a god then ? a. yes : psal . . . the heavens declare that there is a glorious god , and the firmament sheweth forth his handy work . q. what is god ? a. god is an eternal spirit , having his being in , and of himself ; infinite in wisdome , in power , in justice , in mercy , and goodnesse ; yea , who is all these in highest perfection . q. how doe you know that there is a god ? a. first , by his works of creation and providence , whereby his eternall power and god-head are wonderfully manifested . and secondly , by the scriptures , which doe abundantly declare him . but thirdly , and chiefly by his spirit , which he hath given us , john . . and . q. how many gods be there ? a. there be many that are called gods , but to us there is but one god ; who is one intire , invisible , glorious being ; comprehending all things , filling all things , and who is not confined , nor comprehended kings . . q. why then are the names and titles of god given to more than one , namely to three , called the three persons in the trinity , the father , the son , and the holy ghost , if there be but one god. a. god hath been pleased in much wisedom and goodness , to manifest himself by , and under these three denominations or titles ; not that there are three gods ; but rather so many various discoveries , and makings forth of one and the same god. q. what conceive you of god when he makes himself known by the name of father ? a. first , that he is the fountain , the root , the originall of all good to all men , in relation to the outward condition : and secondly , and chiefly , that of and from himselfe , he doth bring forth glorious discoveries and dispensations , of infinite love and goodnesse , toward the sons of men ; electing and adopting them for himself , drawing their souls up unto himself , and making them partakers of himself . eph. . . . john . . q. what conceive you of him when he makes forth himself by the name of sonne ? a. here is held forth a second way of his inexpressible love to man , for here is a wonderfull condiscention , the glorious god manifesting himself in the flesh , taking on him our nature , and our flesh becoming immanuel , or god made one with us in the flesh ; and in our nature and our flesh , fulfilled all righteousness for us , subjected himself in the flesh to death , and curse , to satisfie divine justice , which we had offended , that by this means he might 〈◊〉 〈◊〉 us from that wrath , and curse , which we had deserved q. and what doe you understand , when he makes himself known by the name of holy ghost , or holy spirit ? a. by this is manifested a third way of his abundant goodness , for by his spirit , which is the powerfull working of his love in the hearts of his people , he reveals and communicates himselfe , with all the riches of his grace and love unto them , yea , by which he sanctifies and transforms them into his own image , fulfilling all righteousness in them ; and whereby he takes them into union with himselfe , to live in him . q. why did god make the world ? a. god , who is infinitely glorious in himselfe , yea , who is an overflowing fulnesse of all glorious excellencies , needed not the world to add to his glorious perfections : but he made the world for the manifestation , and declaration of his glory . q. could not the glory of god shine forth sufficiently , without the work of creation ? a. no , that infinite and transcendent fulnesse of wisedom , power , and good●●●● that is in god , and which is god , could not contain it selfe ; but must of necessity break forth into action , for wisdom ; power , justice , &c. are not really such , except they act like themselves . q. might not man have been well spared in the creation . a. no , the least , even the most contemptible creature , serves much to advance the praise of the creator : but man being the excellencie of the creation , for whose use and service were all other creatures made ; yea , in whom , and to whom the lord principally intended the manifestation of all his glorious excellencies , could not possible be wanting . q. doth not the wisdome and power . &c. of god as plenifully appeare , in making all other creatures , as in man ? a. the whole creation , though it be not sensible of the glory of god , yet doth in a silent way declare and shew forth the infinite wisdom , power and goodness of god to man , every creature being made to his use , some for his delight , some for his food , some for his rayment , some for medicine , and others for instruction in wisdom , providence , and diligence : but god , in making man , intended a creature that should be apprehensive of his glory , that so he might be telling and speaking forth his praise to others : yea , and who also should be capable of his glory , that so he might inherit it , and live in it , and also act to the praise of it . q. in what condition and estate was man created ? a. mans condition was every way happy , being made in the image of god , full of wisdom , righteousness , and holiness : and for the outward wanting nothing that might serve for his comfortable refreshment and delight . q. did god appoint man any imployment ? a. man was not made to live idlely , but to exercise those abilities which god gave him to his praise . q. did the lord impose any law upon adam , or was he left to his own will ? a. the lord , to shew his soveraignty over man , and also to make him know that he was but a creature , and ought to do him homage and service , did ( by giving him a law ) bind him to obedience , gen. . . q. was man fully able to obey god , and keep his law ? a. the lord commanded nothing unto man , but what he was able to do with comfort and delight : neither did he restrain him from any thing , that might in the least have added to his happiness , and which also he was not fully able to forbear q. did god lay any penalty upon him in case he disobeyed ? a yes , the greatest and sorest that could be imagined , even the loss of his favour and love , which in it self is misery sufficient : and not onely so , but also to be thrown under as much wrath , as divine justice could inflict , and that eternally . q. seeing mans condition was so happy , the law he was under so easie , and the penalty ( in case he offended ) was so great , how then came it to pass that he disobeyed ? a. man being a creature capable of happiness and glory , and so acting as he imagined , towards his own happiness , was deceived in the way he sought it . q. how was it possible , that man being so wise and holy , could so much forget his loyalty to his maker , and seek for glory in a sinful way ? a. the devil , who is a murtherer , came with great subtilty , and by good words , and fair speeches pretended great love to man , ; but intended his ruine , and setting upon the weakest part of man , therein perswaded him , that god ( by saying that restraint upon him ) kept him back from happiness : but he lyed unto him . q. what is the devil ? a. an evil angel or spirit , who ( because he kept not his first estate or principality wherein he was created ) was justly thrown down into irrecoverable destruction ; he being envious at mans happy condition , sought by all means to deprive him of it . q. did adam find and enjoy the wisdome and happiness the devil told him of ? a. no , but the quite contrary ; for now he saw his own folly : for instead of delighting himself in god , and conversing with him , he could not now endure the sight of god , but hid himself from him . q. how did god take the matter at adams hand ? a. very ill , he being greatly dishonoured , his commandment being broken ; and being infinite in holiness , could not be but greatly displeased . q. seeing god in making of man , chiefly intended his own glory ; and man now having so much dishonoured him : did not god then lose his end and expectation concerning him ? a. the lord was greatly dishonoured indeed by mans sin and rebellion , but yet he did not fall of his glory ; for by this means there was a way open , not onely for the declaration of his infinite justice , but also for the manifestation of his unconceiveable love , and unspeakable goodness . q. it may seem then , that god did lay a necessity of sinning upon adam , seeing he is so much glorified by his sin ? a. god did not necessitate adam to sin , no more than he did jacob to obtain the blessing by a lye ; neither was be glorified by adams sin , as it was sin and rebellion against his holy will ; for so he hated it , and abhorred it , and could not in justice but punish it , and that severely : but herein doth he appear exceeding glorious , in that he could bring good out of evil , and take occasion thereby , to magnifie the riches of his grace , even towards those poor souls who had plunged themselves into misery and destruction . q. what was mans condition after he had sinned ? a. man had now brought himself by his sin , into a very miserable and wretched condition , being deprived , not onely of the company of god , but also of the comfortable apprehension of his love and favour ; yea , and hereby also became sensible of that heavy and unsupportable wrath and curse , which was due unto him for the same . q. was mans outward estate any way changed by his sin ? a. there was a wonderful alteration in his outward condition also , first , for his habitation , being seated in that goodly eden , or glorious paradise ; wherein were all variety of pleasant objects to delight his senses . secondly , for his imployment , it was every way desirable , delightful , and easie . and thirdly , for his dominion , and power , he was lord of all the creatures , they were all at his command , and for his service : but now having sinned , he was cast out of paradise , into the wide world , which was like a wilderness , it not being dressed not rained upon ; wherein he is constrained to lay his bones hard to work , and sweat for bread before he eat it ; and was thereby also become so faint ▪ hearted and cowardly , that he was affraid that every creature that looked upon him would kill him . q. mans condition was now miserable indeed , but had he neither will nor power to help himself ? a. man was in this condition as one that is dead , having now neither strength nor desire to act toward his own good . that he had no will , appears by this ; when god called for him , he ran away and hid himself ; and also when the lord reasoned out the matter in a gentle and peaceable way , he began to excuse himself , and shift off the business to another , but had no mind to cry guilty . and to shew that it was altogether impossible for him to attain the love and favour of god ( which is life ) by any power of his own , or by any meanes he could devise : there was placed between him and life , irresistable power , and unavoidable danger , cherubims , and a flaming sword , turning every way to keep the way of the tree of life . q. seeing mans condition was at first every way so happy and blessed , how could it be possible that by one offence he should become thus extreamly and unavoidably miserable ? a. mans felicity did not altogether consist in that he was made happy by vertue of his creation , but in that he was in the love and favour of god ; that being the main pillar whereon his blessedness , his joy , his comfort , yea , and his very life depended ; but when he would leave the counsel and command of god , and hearken to satan , the utter enemy of god , and follow his counsel , and obey his command , he deprived himself ( and that justly ) of all that blessed and comfortable enjoyment of gods love and favour ; and not onely so , but was now become the bond-slave of satan , and led captive of him at his will. q is there then such danger in sin ? a. the nature of sin is exceeding dangerous , it deprived man of all comfort , joy , and happiness both in his soul , and in his outward condition also , and exposed him to all miseries in his soul and outward estate : and not onely so , but it is also very poysonous ; satan that foul spirit being now possessed of mans heart , hath tainted and corrupted his whole nature , soul , and body , in all the powers and parts thereof ; so that now he was not able of himself to think , act , or speak any thing that is good , or of god , but altogether that which is evil , and of the devil . q. man being now wholly corrupted , and abominable in his actions , and being joyned also with satan against god ; how then came it to pass , that god ( who is infinite in justice ) could forbear , and not execute upon him that penalty which he at first denounced against him in case he disobeyed ? a. that infinite and over-flowing fulness of love which is in god , or rather which is god , could now no longer be kept in ; for now he begins to act like a father , whose bowels yearn after his children ; and though he carryed ▪ the matter strange a while , yet notwithstanding , love breaks forth , and acts like it self : and instead of proceeding to execution , he begins to comfort him , revealing to him his purpose in the mysterie of christ ; and out of the bottomless depth of wisdom , declaring , that he could be just in justifying the ungodly , condemning the sin in the second adam , who was to arise of the seed of the woman ; and though the devil had been too hard for them , and spoiled them of their present happiness ; yet at length the womans seed should overcome the devil , and ransom them , and redeem them from his slavery , and put them into a safer condition than they had lost . q. was adam fully restored ( by vertue of this promise ) unto that happy condition which at first he enjoyed ? a. mans condition was at first happy , in that he could act righteousness , and so keep himself in the love of god ; but when he by sin had disabled himself , and could act nothing but unrighteousness , he lost the favour of god , and so became miserable : nevertheless , by this promise he was much repaired ; not that he could now act , but that he was enabled to believe on him , who should act righteousness for him ; for according to the manifestations of god to him , so he could believe , and according to his faith ( or the measure thereof , ) so was his comfort and happiness : but he was not yet fully restored , for although satan was cast out , yet he was not wholly overcome ; but waited his opportunity to re-enter , continually labouring by his subtile suggestions and insinuations , to make that bitter root , and spawn of sin which remained in him , to grow , increase , and break forth into act , that so he might ( at least ) deprive him of his comfort . q. did the guilt of this sin , and the punishment due to the same , lye and remain onely upon adam , or did it extend also to his posterity ? a. sin is of such a filthy and defiling nature . that it taints and pollutes every thing that touches it , or comes near it ; and though adam , or the first man was alone , as touching the act of it ; yet notwithstanding , he being wholly corrupted , and all men being then in his loynes , they must of necessity be tainted and polluted with the same . q. this ( me thinks ) seems very strange , that adam sinning in his own person , his posterity should be defiled therewith ; and it being a point not easily digested of all , therefore how do you further prove it ? a. adam in his innocency was holy and righteous , and therein he was like unto god ; but now having sinned , and corrupted himself , he no longer retains the image of god , but is become like satan , and is a sinner : and in this condition he could not beget a son in the image of god , ( that is holy and righteous ) but in his own image , that is , a sinner like himself ; no man being able to bring forth pure streams , out of an impure and filthy fountain . q. but how could god justly punish , ( and that so severely ) the posterity of adam for his sin ? a. god who is infinitely holy and righteous , though he might have justly condemned and destroyed all adam's posterity , they being all born the children of wrath , and under the curse ; yet notwithstanding , doth not proceed to the condemnation of any , until they have made adam's sin their own , by acting sin in their own persons . q. all men being become thus sinful and abominable in their doings , what means doth god use , and what course doth he take for their redemption and salvation ? a. the promise which god made to adam , concerning the seed of the woman , must ( in the fulness of time ) be fulfilled ; god ( who is rich in mercy , for his infinite love , wherewith he loved man-kind ) doth marvellously condescend , and comes forth in the name and nature of a son , works powerfully in the womb of a virgin , causeth a wonderful conception , brings forth an excellent creature , a second adam , altogether without sin , pure , and holy , calls him his son , names him a saviour , manifests his great love , and the exceeding riches of his grace in him ; he being immanuel , or god , made one with us in the flesh ; in this flesh he walked exactly , fulfilling all righteousness for us ; yea , he subjects this flesh to death , and curse , and therein makes the atonement between god and man. q. was there no other course to be taken , nor any other means to be used , to reconcile god and man ? a. infinite justice could not be satisfied without the death of some person , without shedding of blood , there was no remission to be had : and forasmuch as all men were sinners , and so become weak , and neither able to bear the weight of divine justice , nor yet to make satisfaction to the same for the least offence ; therefore now infinite love works strongly towards poor man-kind : the glorious god assumes mans nature , clothes himself with mans flesh , and in this nature and this flesh became surety for man , paying all that debt , and undergoing all that wrath and curse , which was due to man for sin . q. but did not god on mount sinai give the israelites a law , contained in ten commandements , and did he not tell them , that upon their obedience and conformity unto the same , they should live and be happy ? a. god indeed gave israel ; a law , but it was not his meaning that they should attain happiness by an outward conformity to the same ; for he had before declared himself to the contrary to adam in the seed of the woman : again to abraham , saying in thy seed shall all the families of the earth be blessed , which seed was christ . now if he had intended that they should re-gain his favour , and so become happy by their obedience to this law , then this former promise had been void and of none effect . but then secondly , this law was of such infinite holiness , and perfection of righteousness , and they having nothing of their own to further them in their obedience and conformity unto it , but a nature and disposition continually inclinable to sin and rebel ; therefore the more they expected happiness from their obedience , ( falling so short in their obedience ) the more they threw themselves under the curse , and so became more miserable . q. were all men ( without exception ) in this weak and low condition ? were none of them able to keep the law ? a. no not one , there was not in any of them any strength at all to endure gods presence , but removed , and stood afar off , and durst not abide the sight of infinite righteousness : nay ▪ the very best of them ( even moses ) was exceedingly terrified at his glorious appearance . q. true indeed , they were much affrighted at that sight , because the lord was pleased to shew himself in such a terrible manner , in such thunders , lightnings , and earthquakes ; but did they tremble , or were they terrified at the apprehension of the law ? a. although the beholding of gods appearance was very terrible , and full of amazement ; yet that was not the onely cause of their fear : but the law that was then delivered , was so transcendently holy and righteous , and they being conscious to themselves of their former grievous miscarriages , and also sensible of their own inability , and indisposition to yield any answerable obedience to the same for the future : this caused them to fear , that divine justice would presently seize upon them . q. why did god appear in such a terrible manner at the giving of the law ? a. man in the state of innocency was able to look upon god with comfort ; the manifest ations of god were his life ; but when he had sinned , the case was altered : if he now would look upon him , or think to attain his favour by any worth or strength of his own , there was nothing to be expected but terrour and danger , cherubims and a flaming sword. now lest these people should be conceited of their own righteousness , ( as indeed they were ) therefore he appears in this terrible manner , to let them know , that there was no comming near unto him , nor any favour to be expected from him without perfect righteousness ; unless they could endure devouring fire , and everlasting burnings . q. since the law was of such infinite purity and righteousness , and all men so prone to evil , and averse to that which is good ; yea , and also so weak , that they were not able ( in the least ) to yield any sutable obedience to the same : what then was gods meaning to command them this law ? a. god , who is infinite in wisdom and goodness , yea , and in all other glorious perfections , had many excellent ends in giving them this law , although they were not able to obey : as first , to shew his soveraignty over them ; he was their lord , they his servantt ; he wastheir king , they his subjects ; and were to observe his lawes , which were holy , and righteous like himself . secondly , god gave them this most holy law , to let them see what man was able to do in time of his innocency , before he wilfully disabled himself , and therefore he might justly exact the same at their hands . thirdly , god gave them this law ( especially in such a terrible manner ) that it might ( at least ) restrain them from outward and gross enormities , and keep the outward man in good behaviour . fourthly , this law was given to discover sin , that thereby they might be convinced of that most abominable and sinful disposition that was in them ; for all men by nature are ignorant , and do not know sin to be sin : besides , man is a proud creature , and is not willing to know it , much less to own it to himself ; therefore was this most pure and perfect law given forth , that they might not at all plead ignorance , but be altogether without excuse . but then fiftly , the main end , and highest intention of god in giving them this law , was to give them to understand , that he was a god of such infinite purity , and of such transcendent righteousness , that there was no favour nor comfortable communion to be had or enjoyed with him , but rather a fearful expectation of fiery indignation , unless there were in them an answerable holiness and sutable righteousness unto the same . now forasmuch as there was not in any of them any thing at all sutable thereunto , but rather a nature and disposition quite and clean contrary to the same ; his meaning therefore was , that they should be driven out of themselves , to look for righteousness in the promised seed , which was christ , cor. . . gal. . , , . phil. . . q but were they acquainted with this promise , or were they ignorant of it ? a. they could not be ignorant of the promise , because god was pleased to appear alwaies unto them by the name of the god of abraham , isaac , and jacob : and they very well knew , that they were the seed and posterity of these men . moreover , all the greatest and most eminent works of god were fresh in memory , ( as the creation , the flood , the building of babel , the burning of sodome , with many other of like note ) much more the promse , which was to them of greatest concernment ; yet notwithstanding , the greatest part of them were ignorant of gods meaning in the promise , there were but very few that knew any more than the outside of it , namely , that god would raise up some man of the seed of abraham , who should deliver them from their bondage in aegypt , and settle them in the land of canaan , where they should be free-men , and enjoy peace and plenty , &c. and this ( it is very probable ) they expected should have been fulfilled now in moses : for god had wonderfully manifested himself by moses in aegypt , and at the red sea , by many great and terrible works of wonder ; and now at this time also , moses was able to endure the presence of god , and to hear him speak , and to go up into the mount when he call'd him : and because they were not able to abide the sight of god , nor hear his voyce , therefore moses must go to god , and bring them word what god saith , and then they will hear him , and be obedient ; for they perceived that moses was very high in gods favour , and therefore they desired him to be a mediator between god and them . q. but how did god take the matter ? was he well pleased with them for this thing ? a. yes , god did very well approve of them for desiring a mediator , for he said , they had well spoken : but withal he told moses that he was not the man in whom the promise must be fulfilled , for i will raise them up a prophet of their ▪ brethren ( saith god ) like unto thee , and i will put my words into his mouth , and he shall declare unto them all my councel , and in hearkening unto him , they shall be happy ; and he that will not hear that prophet , i will require it of him . q. but if it was not the purpose of god , that they should be happy by their obedience unto the law , why then did he annex such large promises unto the observation of it , and denounce such heavy curses and judgements , in case they disobeyed ? a. the lord having brought forth this people of israel from aegypt , where they had been a long time under cruel bondage , and minding ( according to his promise made to abraham ) to take them to himself for a peculiar people , above all the nations of the earth ; was graciously pleased in giving them this law , to enter into covenant with them , herein promising to be their god , and that they should be his people ; to which they did agree . now this covenant was two-fold , inward , and outward ; or spiritual , and temporal . and so the promises that were annexed to the same , were of a two-fold consideration also . that part of the covenant which was outward , or temporal , was at large declared , and often repeated , and so were the promises which belonged to the same ; but the inward ( or spiritual ) part of it was not expressed , but implyed , and so were the promises . q. what was the outward part of the covenant , and the promises which belonged to the same ? a. the outward and temporal part of the covenant was this : that if they would acknowledge the lord to be their god , and diligently obey his voyce , and observe and do all his commandments with their whole hearts ; then the lord promised to set them up on high , above all the nations upon earth ; to give them the land of canaan , to multiply their seed , to prolong their dayes , to give them peace and plenty , and to make them prosperous in every thing they set their hands unto . and on the contrary , if they would not hearken unto his voyce , nor obey his commandment , but walk after other gods , &c. then the lord would make their plagues wonderful , and curse them & cross them until he had destroyed them . q. what was the inward or spiritual part of this covenant ? a. the lord was pleased herein to covenant , that forasmuch as this law was spiritual , and their hearts were carnal , and altogether indisposed to obey , yet he himself would undertake for them ; and though they were weak , and unable , yet he would lay help upon one that was mighty , and herein make over himself to be righteousness unto them , and for them : and in this they were not to act , but believe that god ( not for their righteousness , but for his own sake ) would be merciful to their unrighteousness , and freely forgive their sin , becomming justification and sanctification unto them . and the promises which were hereunto annexed , were spiritual , and very mystical ; for here the lord promised , that he would be their god , that he would fill their hearts with joy and peace in believing , that is , that he would ( in the right apprehension of this covenant ) so communicate and discover himself unto them in the sweetness of his love , and the excellency of all spiritual and heavenly comforts ; that they should not now look upon him as an enemy with terror , but should have sweet fellowship with him , as dear children with a loving father ; that so partaking of his glory ( in some measure ) in this life , and living according to it , he would at length glorifie them with himself in eternal glory . but on the contrary , if they were disobedient , that is unbelieving , trusting in their own righteousness , thinking to obtain his favour by their own outward and litteral observations ; then he would leave them to their hearts lust , and fill them with their own devices : and instead of enjoying him in the lively apprehension of his love and favour , ( which is eternal life ) they should in this life , not onely be empty of all true and sound comfort and joy , but also be filled with terror and horror of conscience , vexation and sorrow , and to be for ever separated from the presence of the lord , in endless misery . q. did god give them any other lawes besides this law of the ten cammandments ? or was the covenant wholly comprehended in it ? a. god by the ministry of moses , did command them divers and sundry lawes and ordinances , conteined in the judicial and ceremonial lawes ( so called : ) but they were wholly comprehended in those ten words or ten commandments ; for they ( even those ten words ) were indeed the very summe and substance of the most pure , perfect , and absolute will of god ; yea , they being the righteousness of god revealed , ( which is jesus christ ) for therein he was mystically exhibited or held forth , for he is the lord our righteousness , and he is made of god righteousness to us , cor. . . and we are made the righteousness of god in him : neither was there any thing at all , which the lord expected form his creature , in his obedience unto him , but what was wholly conteined in those ten words . q. the law-being delivered in so few words , and the covenant therein conteined , being so dark and mystical , how came they then to understand gods meaning therein ? a. the lord was pleased in much wisdom and goodness , to explain those words , and to interpret his own meaning ●herein ; both as they concerned them in their duty to himself , and also as they conteined their duty and behaviour one towards another . moses goes up into the mount , where the lord commands him in particular how they ought to behave themselves one towards another , naming also certain feasts-dayes , and other observations about them ; and moses writes all the words of the lord in a book , and declares them to the people , and they promise obedience . and as this ▪ law conteined gods worship , and their duty therein , moses is again called up into the mount , where he is forty dayes and forty nights ; in which space god shewes him a pattern , commands him to make him a sanctuary , that he might dwell among them ; and also gives him rules of a most exact and holy worship , which he expects should be strictly performed by them ; in which both holy place , and holy worship , he doth really ( yet darkly ) declare , that unless he dwell among them , and communicate himself unto them , they could not be a holy people . for indeed , that very tabernacle , and afterward the temple , were representations or significations of the humane body of christ , in which the lord would manifest himself , and dwell among them , as the vessels wherewith they ministred were holy : so the lord would have them know , that he could not be spiritually worshipped with carnal hearts and hands . the ark was a visible type of christ , by whom the lord would manifest himself . the two tables of the covenant were put into the ark , to shew , that christ was both the law and the covenant to his own ; and that the righteousness , which the law required , was wholly in him . the mercy-seat where god appeared , was placed above upon the ark , to shew , that god would not manifest himself in mercy and goodness to any , but onely to them that were in covenant with him in jesus christ . the table , and the shew-bread that stood upon it , was to teach them , that christ was both the feeder and the food . the candlestick , with his seven lamps alwayes burning , did signifie the wisdom of the spirit , without which , there was no finding out the mind of god in these mysteries . the oyl , wherewith the lamps were dressed , and made to burn , was of pure oyl-olive , beaten , and without mixture ; to shew , that the true knowledge of god in the mystery of christ , was not attained by the help of humane wisdom and learning , but by the light and wisdom of the spirit onely . the altar , and all those beasts that were offered thereon , did signifie christ , his death and sufferings , who should ( by offering up himself to god once for all ) both redeem them from the curse of the law , and for ever perfect them that are sanctified . the blood of those beasts wherewith they were sprinkled , did signifie the blood of christ ; wherewith the atonement was to be made , and whereby their consciences were to be purged from the dead works of the law , to serve the living god in spirit and truth . the priests , which offered the sacrifice were holy men , and consecrated , and set apart for that service ; to shew , that god will be sanctified in all them that draw near to him . the sacrifices might not be offered without a priest , to teach , that there is not any service can be acceptable to god , unless it were offered up to him in the spirit and power of jesus . the glorious and beautiful garments wherein aaron did minister , did hold forth the infinite purity , and transcendent excellency and righteousness of the lord jesus , in whom onely god is well pleased . the onix-stones , whereon the names of the children of israel were engraven , were put upon the shoulder-pieces of the ephod ; to teach , that true israel indeed , are kept by the power of the lord jesus through faith unto salvation ; for he is the wisdom and the power of god unto salvation in all that do believe . the twelve precious stones , which were set with the names of the children of israel , in the breast-plate of judgement , did declare ; that spiritual israel that were in christ , were a precious people in the judgement and esteem of god. the curious girdle ( wherewith all those goodly garments were girded to the priest , did hold forth the faithfulness and truth of god , in making good all his promises in christ , in whom all the promises of god are yea , and amen . the holy anoynting oyl , wherewith the tabernacle , and all the furniture , and the vessels there of were anoynted , did signifie the anoynting of the spirit , which they that did believe should afterward receive : it might not be poured upon mans flesh , neither might any man make the like to it , nor put it upon a stranger , upon pain of being cut off from his people ; to shew , that fleshly , carnal , outside-hypocytical-holiness , is an abomination to the lord. the sabbaths were a sign unto them , that the lord jesus was their sanctification ; six dayes might work be done , but on the seventh they must rest ; to shew , that in the works of civil concernment , they were to labour , but in the business of sanctification , they were not to act one jot ; but rest wholly upon christ the messiah . in seed-time , and in harvest , they must rest on the sabbath , even in times of greatest necessity ; to shew , that their best services , and most religious performances , were like a menstruous cloth , and in no wise to be rested in ; but in the holiness of christ were they to rest . they were forbidden to kindle a fire throughout their habitations on the sabbath ; to shew , that no selfe-holiness , or self-sanctification , attained by any religious duties , or performances whatsoever , must be joyned unto the holiness of christ , but they were to rely wholly upon the lord christ onely . the leprosie , and all those unclean issues , did shew forth the horrible and filthy nature of sin . the offerings , and washings appointed for their clensing , did signifie the blood of christ , without which there could be no remission , nor sanctification . in a word , ( for it would de too tedious to speak of all in particular ) there was not the least circumstance in all their commanded service and worship ; but which did mystically hold forth jesus christ : & thus the law was their schoolmaster unto christ , that they might be justified by believing in him , ( who was made of god wisdom , and righteousness , sanctification and redemption unto them ) and not by their own outward observations of the law. q. was this law given , and this covenant made with the israelites or seed of abraham according to the flesh ; or did it concern the gentiles also ? a. the law or covenant , so farre as it was outward and literal , did concern all israel , as well one as another , and they were all of them to observe the same , and that strictly , in case they would be prosperous in their temporal estates ; for the promises of all temporal blessings were made to the outward conformity and literal observations of the law : the lord being pleased to deal with them as with children , even to hire them to an outward conformity unto the same , by giving them outward prosperity : but the covenant , as it was inward and spiritual , respected onely spiritual israel , believers , both jewes and gentiles , in all ages , and in all nations , to the end of the world . yet notwithstanding , the ordinances of the law or covenant were to continue but for a season , namely , until the promised seed should come , which is christ . q. what were those ordinances and services of the law , or covenant ? a. first there was the tabernacle , and afterward the temple , which were representations of the flesh of christ , and also of the saints , in whom god would please to dwell and manifest himself : and then there was the priesthood of aaron ; signifying the eternal priesthood of christ . and there were also many sacrifices and offerings , which did betoken the sacrifice of christ , who should by that one offering of himself to god , obtain eternal redemption for them . and there were many and divers washings and cleansings , which did shew forth the bloud of christ , which can onely wash and cleanse away all sin . these and many others being visible representations and significations of christ in the flesh , his perfect fulfilling of the law , his making satisfaction to divine justice , &c. all which were to be fulfilled and accomplished in him , which being done , the significations were to cease , and to be of no more use . q. the gentiles , or heathen , had no fellowship , or communion at all with the israelites , but were utter enemies unto them , and hated them , and sought their ruine continually : how , or in what respect then , did the law , or the covenant therein contained , concern the gentiles , or belong to them ? a. the lord having in his eternal purpose , chosen to himself a people to be heires of life by christ jesus , did yet notwithstanding for many generations , suspend the manifestation of his love and favour unto all the people of the world , except the seed of abraham , or the israelites onely , whom he had brought near to himself , and to whom he manifested his great love , not onely in outward and temporal blessings , but chiefly in spiritual administrations , withall forbidding them to have any communion with any nation whatsoever , unlesse they would be circumcised , and worship god according as he had commanded them ; which thing occasioned such an enmity and hatred in all nations against the israelites , that they would not be reconciled unto them at any hand : yea , though the enemies were very different in religion and idol-worship , and hated one another even unto death ; yet they could agree together against the israel of god , to root out their name from the earth : and this enmity or hatred was not against them , as they were men , or because they were of different nations ; but herein lay the enmity , because the israelites did worship the true god with such holy worship as he had commanded , ( the seed of the serpent , or the devil , in all false worships , and religions , persecuting the seed of the woman , or christ and the saints , in the true religion , and pure worship of god in all agés ) and so the hatred was not onely against the israelites in their persons , but even against the good wayes of god in his pure worship , and herein against god himself . the great mystery , that the gentiles should be heires of life with the jewes , partakers of the same promises , and of the same body , was not yet revealed , but kept secret . but now they , who were sometimes afarre off , were made nigh by the bloud of christ ; for christ , by subjecting himself in the flesh to death , did break down that partition wall , and that enmity that was between jewes and gentiles , being slain thereby ; so that although they before were twain , and hated one another , yet now by the death of christ they were united and made one , and not onely reconciled to one another , but also to god through faith in jesus . thus the gentiles by the preaching of the gospel , came to know , that which before they did not know , even to believe their son-ship , and their interest in the covenant by jesus christ ; yet notwithstanding they were not under the law , as it was a covenant of works for temporal blessings , for so it concerned the israelites onely , and according as they acted to the command , so they prospered in their temporal estates ; and this part of the covenant was peculiar onely unto them . but as the law was spiritual , and contained in it a covenant of grace , so all the elect , both jewes and gentiles , were concluded in it , it being an eternal covenant , made with all the saints in jesus christ , in the eternal purpose of god , before the world began ; and in due time manifested , according to the dispensation of god , who worketh all things according to the counsel of his own will ; ( that is , who revealeth , and discovereth himself in jesus , to whomsoever , after what way soever , and in what time soever , he himself pleaseth . ) but yet the gentiles were not under those legall services , and formal observations of the covenant , as the passeover ▪ circumcision , all those sacrifices and offerings , those legall washings and cleansings ; in a word , all that temple-worship whatsoever , they being all fulfilled , consummated , and ended in christ : for now in this way of temple-worship , neither jewes nor gentiles were to worship god , he having withdrawn himself in his appearances out of all these things ; but now both jewes and gentiles were to look unto god in christ , in whom , and by whose most precious death and bloud-shedding , he declared himself to be fully satisfied for all those transgressions and disobediences , from which they could not be justified by the workes of the law. q. the gentiles indeed were not to observe those legall worships and services which the jewes did : but were they not to make the law of god the rule of their obedience . a. the law as it was delivered to israel upon the mount , so it was a revelation of the most holy and perfect will of god , and so it was the rule of their obedience : now the law being of a twofold consideration , it was the will of god , that their obedience should be suteable thereto . first , as the law was outward , and respected onely the outward man ; so it was his will , that they should be obedient in all things , to the very letter and form of all his commands , and herein they were to act with all their strength , in case they would be outwardly happy . but secondly , as the law was spirituall , and concerned the inward man , so their obedience was to be answerable to the will of god herein : now it was not the will of god , that they should act herein , according to the letter , and think to attain righteousnesse by a strict performance of any or all those religious services ; but that they should believe in him , who was prefigured in all those services ( which was christ ) and cast themselves wholly upon god in him , for righteousnesse , both unto justification and fanctification : but now christ being come in the flesh , and having in himself ended all those significations ; it is the will of god , that both jewes and gentiles should believe in him , and rest confidently assured , that god is graciously well pleased with them , in him , having for his sake forgiven them all their trespasses : so that the will of god being the ruleof mens obedience , it is the will of god , that they should not act according to the letter of the law for life ; but that they should believe on the name of his sonne jesus christ , in whom is eternall life . q. but is not the law , even in the terrors of it , a good meanes to drive men to christ ? a. the law , as it was delivered to israel on mount sinai , was so holy , so pure , and of such transcendent righteousnesse , that all the wisdome and power of men could not devise any meanes , nor perform any action , that might in the least be suteable to the will of god herein ; they being by nature acted by a spirit or principle quite contrary to the most pure , holy , and righteous will of god : hereupon the law was a ministration of death , threatning wrath upon every disobedience ; so that in this respect , the law was , and is so far from being a meanes to drive men to god , that is , was , and is , rather an occasion to drive them from him ; either , first , into despair , if he should turn their consciences loose upon them : or else secondly , by stirring up the enmity that is in the minds of men , to make them hate god , and all the holy wayes of god : or thirdly , ( men being ignorant of the righteousnesse of god ) are hereby stirred up to invent some way or worship of their own , whereby they may appear righteous before god. q. how could the law , being so pure and holy , occasion or stir up the enmity that is in mens minds against god ? a. a man , in the state of innocency , was able to look upon god , and to converse with him , every appearance and discovery of god unto him was pleasant and delightful ; and the more the lord was pleased to manifest himself unto man , the more mans heart was enlarged to love him , and his commandments were not grievous ; in this condition there was neither cause nor occasion of discontent , much lesse of enmity or hatred between god and him . but when man by sin was fallen from god , and was become one with satan , who hated god ; then he , who before was like unto god , and loved god , was now become like the devil , and hated god ; and this enmity or hatred was not against god , as he was a good and loving god , for that man was not now able to apprehend ; but in that he was a just and a righteous god , for so he was pleased to appear unto him . before the law was given , the lord manifested himself to men very seldome , and very low , and they knew but very little of him , except in the outward creation : all this while men were exceeding sinful , and death had dominion over them , yet neverthelesse , god did not impute every transgression unto them , ( though he often plagued them for their grosse and greivous sinnes ) for there was no written precept ; and the law of nature was by sin so blotted and blurred , that no man was able thereby to read , or know his duty : and now men were alive ( at least in their own conceits ) they thought themselves to be very happy , and their conditions to be very good , so long as they abstained from such grossenesse as very nature abhorred : because they did not know sin , many things that were very sinful went currant for morall vertues , and many things that were duties , were not looked upon as any thing at all ; sin was as it were dead , men were so benummed in it . but now when the commandement ( on the law ) came , when god was pleased to appear in a most righteous law , whereby every sin and transgression was brought to light , ( it being , through the power of god , a discerner of the thoughts and purposes of the heart : ) now sin revived , for now sin was discovered , whatsoever was contrary to the holy will of god , was known to be a sin ; and every duty was now known to be a duty : so that by the law men were become sinful ( that is ) they were now made acquainted with their sinful dispositions , which before the law came they did not know . but this was not all ; for the law did not onely discover sin to be sin , but also did occasion sin to be more sinful : that corruption of nature , wherewith every man is tainted , and whereby every man is become prone to evil , that sinning sin , took occasion by the law or commandement , to work in natural men all manner of evil ; for the law was so holy , and so high , that no man was able to attain to the perfection of it in the least degree : and it was also the ministration of condemnation , threatening wrath , and curse , upon every disobedience . now men perceiving , that they were neither able to attain to that purity which the law required , nor yet to escape that wrath which the law threatened : that natural corruption , that sinful disposition , that is in every mans heart by nature , was hereby quickened and stirred up , through the working of satan , to hate god , and to oppose him in all his holy and righteous wayes and appearances : and yet the law is not sin , nor the cause of death unto any man , but holy , and just , and good : but sin , ( or the vicious disposition of every mans heart ) being carried on by the devil , did so rage and swell against the purity and righteousnesse of god revealed in the law , that they sinned the more , and acted all manner of wickednesse with greater violence ; even as a mighty stream being stopped , rages , and swells , and breakes down all dammes , and stops whatsoever : and hence it is , that the commandement , which was ordained to life , was to them an occasion of death , and thus sinne by the commandement became exceeding sinfull . q. doth the law occasion such an enmity or hatred in the elect also ? a. the elect , and they that are predestinated to be conformed unto the image of christ , come under a two-fold consideration . first , as they are in the state of nature : and secondly , as they are in a state of grace . as they are in the state of nature , so they are in the state of enmity , and there is no difference herein between them and all other men ( but onely in the account of god : ) they hate god as much as any , oppose him as much as any , and had a hand , and gave their voyce in the crucifying of christ as much as any men whatsoever ; and in this condition the law is to them the ministration of death , and their hearts rise against it , and they cannot endure to hear of the purity and equity thereof . but when they are once brought into the state of grace , when they once apprehend the love of god manifested to them in jesus christ , who is become their righteousnesse ; then they are delivered from the law , as it did occasion hatred between god and them ; for in this respect christ took it away , and nailed it to his crosse , so that sin , which was the cause of enmity , and the law , which by occasion did quicken and stirre up this enmity , were both nailed to the crosse of christ , and slain together in his flesh ; and now the elect or believers are delivered from the law , that they should no longer serve in the oldnesse of the letter , in feares and terrors , but in the newnesse of the spirit , with comfort and delight . q. the law , or commandement , being ordained of god unto life ; how then did it become uselesse and void ? a. god did indeed ordain or appoint the law unto life , but not that any man should attain unto life , by any performance or outward observation of the same whatsoever ; but that by believing in god , through him who was held forth , and prefigured in and by the law , they might have eternal life ; neither is the law become uselesse and void , for heaven and earth shall sooner passe away , than that one word of the law should fail ; for it is a revelation of gods perfect righteousnesse , commanding perfect obedience of all men who are not in christ ; and it is a ministration of death and condemnation , and bindes over every unbeliever , to answer for every disobedience , before the tribunal of christ : it serves still to discover sin ; and thereby leaves wicked men without excuse . in these and the like respects , the law is holy , and just , and good , and shall not be dissolved till all be fulfilled . q. is the law then of no use to believers , or the elect ? a. the elect , while they are in the state of nature , and untill they be regenerated , and born anew of that incorruptible seed which lives and abides for ever , so long they are under the law , and it threatens them , and curses them ( but it cannot condemn them , because they are in christ , in the purpose of god ; ) it commands their obedience , but doth not assist them to obey ; it kills them , but cannot make them alive ; yet it is in some sence a schoolmaster unto them , to lead them to christ ( though not in the terrors of it , yet in the true ends , and right understanding of it ) for christ is the end of the law for righteousnesse , ( that is ) the main end , why the law was given , was , that men should look to christ for righteousnesse . the law therefore to the elect , while they are in the state of nature , being rightly expounded to them , and truly apprehended by them , doth instruct them , that they must lay down all their own righteousnesse , which is ( as they think ) attained by the performance of the duties of the law , and rest onely and wholly upon christ for righteousnesse ; for while they remain in unregeneracie , they verily think , that they are bound to act according to the law for life , or else they shall be damned ; they being shut up all this while under the law , as in prison , unto the faith , which is afterward to be revealed , yea , and many times also , when they are quickened , and made alive , and are set at liberty , or when they doe believe in jesus christ in some measure ; yet they are so held under a spirit of bondage , that they still serve in the oldnesse of the letter , in great fears and many doubts , and go heavily , and mourning , under the easie and light yoak of christ , because they apprehend in themselves , and are perswaded by others also , that although they do believe in jesus christ for justification , yet it is their duty to walk in a strict conformity to the law , or else they cannot be saved : and then finding in themselves , that they are not able to walk so exactly as the law requireth ( it being weak , and yeilding them no assistance in the work ) are many times so cast down , and filled with fear , that they refuse to be comforted ; and the best they can attain unto in this condition is this : that when they apprehend their walking to be somewhat , or in any good measure answerable to the holinesse which the law requireth , especially if they find their hearts to be upright in the same ( as they are able to judge ) then they think that god will accept of them for their uprightnesse , although they cannot attain to that perfection which the law requireth : but when they come to believe indeed , when they are enabled to rest confidently upon jesus christ for righteousnesse unto life and salvation , then they see and know , that they are delivered from the law , and that the law , as it is the law , hath nothing to doe with them , and that they are neither under the command of it , nor yet under the threats nor curses of it ; the law , in this respect , being dead unto them , and they dead unto it ; and that they are to serve now no longer in weaknesse and fear , but in power and with delight ; for they are under the new covenant , which is a covenant of grace , and being under grace , are thereby enabled and accepted . q. was not the covenant of grace contained in the law , and were not the believing israelites under the covenant of grace ? what then is this new covenant ? or why is it called a ( new ) covenant ? a. the law did contain in ita covenant of works , and a covenant of grace : the covenant of works was outward , and respected onely the outward man ; and in this they acted for temporal things : but the covenant of grace was inward , and in this they were not to act , but to believe to eternal life . the covenant of works was very literal , and largely expressed , and they were all very well acquainted with it : but the covenant of grace was spiritual , and very little of it expressed , but shadowed out under divers ordinances , and observations , and therefore very few of them did understand it , or had any knowledge of it ; but imagined , that by their outward observations they had done all that was commanded : now this covenant , as it was thus outward , and respected onely outward and temporal things ; so it is an old covenant , and is vanished away ; and in this respect , the covenant of grace is called , a better covenant , because it consists of better promises , which are , life and glory in christ jesus : and a new covenant , and not like the covenant which god made with them , when he brought them out of the land of aegypt , which covenant they brake , that is , they understood not his meaning in the very outward covenant , but served themselves , and their own lusts in the same , therefore he would utterly abolish , and take away that covenant . again , it is called a new covenant , though it be the same with the former covenant , which was made with abraham , and with the israelites at the giving of the law ; for even the covenant of grace was very dark and mystical , made forth under types and significations , and therefore very imperfect and weak , and yielded very little or no strength ; and therefore was disanulled , because of the weaknesse and unprofitablenesse thereof : but the new covenant ( namely , christ or that better hope in the gospel-dayes ) is strong in the spirit , and brings in life and power into the hearts of them who are entred therein , whereby they are enabled to serve acceptably , with reverence and godly fear . again , under the services of the law , christ , the sum and substance of the covenant , was vailed and hidden , very few knew but little of him : but now under the new covenant , the saints all know him from the least to the greatest , they of weak faith , and they of strong , every one in their measure ; for they all with open face , as in a glasse , behold him , and are thereby changed into his image , from one degree of glory to another . thus , and in other respects , the covenant of grace , in the dayes of the gospel , is called a new covenant . q. but doth not god promise in the new covenant , to write his lawes in their hearts , and in their mindes ? how then are the saintsfreed from the law ? jer. . . a. the law delivered on mount sinai , was indeed a revelation of the most perfect righteousnesse of god : but it was but outward , it was but figured in stones , and came not near the heart , and therefore yeilded no strength to further them in their obedience ; and christ , who was the sum and substance of the law , was revealed or made known but in a very small measure ; the spirit in those dayes run very low , the lord being pleased to vail and cover his glory until an appointed time : but the law which god promised to put into their mindes , is christ , who indeed is the law and the covenant ; for now christ being glorified , and having received of god authority , and power , or the promise of the spirit , i● now returned in spirit and power into the hearts of the saints , and is become to them , and in them , a law of the spirit , and a law of life ; ( that is ) where christ comes in the spirit indeed , he brings in power , and life , eternal life , and transformes the soul , and makes it like himself , and enables it to walk as he hath walked . again , the law was a ministration of condemnation , and threatened wrath upon every disobedience , which caused terrors and fears even in the best of them . but christ , who is the new covenant , is a ministration of righteousnesse ; that is , in the gospel christ is made known to be the righteousnesse of god , which the law required , he having perfectly fulfilled the law , in all the high demands thereof , by walking exactly in all the particular commands of the same ; and not so alone , but also hath stopped the mouth of the accusing and condemning power of the law , by yeilding and submitting himself in the flesh to death and curse ; and thus christ is the saints righteousnesse to justification , fulfilling the righteousnesse of the law for them . and christ in the new covenant is also a ministration of life , and peace in the saints , fulfilling daily the righteousnesse of the law in them ; ( that is ) the saints being now united and made one with christ , and one with god in christ are thereby enabled to act righteousnesse and holinesse , and doe not look unto the law for their pattern , but unto christ the truth of that pattern ; for he is the way , the truth , and the life ; and thus the law , as it comes from sinai , is silenced to believers , they being neither under commanding , nor yet the condemning power of it : but as the law comes from mount sion , as christ is both the law and the covenant , so the saints are not without law to god , but under the law to christ , he being a law of the spirit , and a law of life in their hearts , freeing them from the law of sin and death , and quickening and raising their hearts to life and glory , by and in himself . in short , the law , as it comes from sinai , and is figured in stones , ceaseth to the saints , and the duties and commands thereof , cease to be the duties of the law , but are the duties and commands of the gospel , even the commands of christ , new commands , or the law of christ . q. what is the gospel ? a. the gospel is glad tydings of good things , good tydings of great joy , a message of peace , a ministry of reconciliation , a ministration of the spirit , the word of salvation , the word of faith , the word of life , the power of god to salvation , the immortal seed , the sword of the spirit , the word of god , &c. in a word , the gospel is christ , and christ is the gospel , christ is he that answers all the types and significations of the law , and in whom is fulfilled all the prophecies of the prophets ; it is christ alone , in whom god is well pleased , and it is onely christ , who enables the saints to walk in all well pleasing . q. how comes it to passe ( seeing believers under the law , were under the same covenant for life and salvation , with believers under the gospel , and they that were saved under the law , were saved by faith in christ as well as under the gospel ) or what may be the reason , that the saints , or true believers , act now more lively and chearfully , and are quickened up to a more close and holy walking with god in these gospel-dayes ▪ more than under the law ? a. the covenant of grace was the same indeed under the law , as it is under the gospel ; but it was very mystical and obscure , even to them that did believe ; for it pleased god to cloud himself , so that they could not see him , or but very little of him . when they came out of aegypt , he went before them in a cloud , in a very dark and obscure manner . at the giving of the law , he appeared in smoak and thick darknesse . when solomon had built the temple , which was a figure or type of christ , as they were performing religious services therein , it is said , that the lord discovered himself in a cloud , a cloud filled the house . by all which it appears , that the appearences of god unto them in those dayes were very much clouded , they saw very little of him , even what he was pleased to let out in a few outward services , suspending of purpose the manifestation of his glory untill the fulnesse of time . now while the lord was pleased thus darkly to reveal himself , then he was pleased to accept of weak faith , and mean services . besides , the israelites were under a mixt covenant , partly inward , and partly outward : the inward part of the covenant , which was christ , was clouded , and very dark , as was said before , and very little notice taken of it by the greatest part of them . but the outward part of it was very plain and easie , and they all knew it very well , and acted generally according unto it , and minded earthly canaan , long life , and outward prosperity therein , more than heavenly canaan , or the sweet and comfortable enjoyment of god , in the lively apprehension of his love and favour . but now christ , who indeed is the new covenant , ( for he is the substance of all those former covenants ) being come , and having acted his part in the flesh , is now revealed in the spirit ; for he is that spirit or power of gods infinite love , proceeding eternally from the father upon the son , and from the son upon the saints , and into their hearts : and now the saints look not for christ in outward observations , but in inward and spiritual demonstrations of infinite love , shed abroad in their hearts , whereby they are transformed , and conformed , unto christ their head more and more : neither doe the saints now look to any outward covenant , for there is no promise made unto them of any outward or temporal things , but with persecution , and that they shall be contented with their conditions : but the saints look unto jesus , who is the author and finisher of their faith , and count it all joy , when they are accounted worthy to suffer rebuke for his name . and this is the true reason , why the saints walk with god so chearfully and joyfully , because they clearly see , that they are not justified by , or for , any work , or merit , or worth of their own , but meerly by the free grace and love of god , in and for the righteousnesse of christ jesus , who is the lord our righteousnesse , both unto justification , and also unto sanctification . q. what is justification ? or how may sinfull men be said to be justified , or made righteous before god ? a. justification is an act of gods free grace and love , whereby he ( through the redemption that is in jesus christ ) hath freely forgiven the sinnes of all his elect , and accepts of them ( in him ) as perfectly just and righteous . but more plainly , justification is that , whereby god himself is pleased to condiscend , and to cloath himself with our flesh , and in our nature , and our flesh , to fulfill all the righteousnesse of the law for us : and also to subject himself in the flesh to death and curse , hereby paying all our debts , and satisfying divine justice on our behalf , and so became our righteousnesse for justification : all which he hath done freely , without any desert , or desire , on our part . q. but doth not the scripture say , that we are justified by faith ? what is faith ? and how are we justified by the same ? a. there be in scripture divers kinds of faith mentioned , by reason whereof , many think , that they believe to justification , and are deceived ; for justification is free on gods part , and without any condition at all on our part ▪ for if faith were a condition of our justification , then it were not free , justification being an act of god in his eternal counsell and purpose , before the world began ; if faith were a condition thereof , then are we justified for some fore-seen grace in us , and not freely by his grace ▪ now faith is neither a meanes , nor yet any condition of justification , but rather an evidence , or demonstration thereof ; for true faith is that , whereby we close with god in the promise of life and salvation , in and by jesus christ : now this faith is not in us by nature , but is wrought in the heart , by the manifestation of god in the soul : when the lord is pleased to reveal christ in the soul , and to discover to the same , that he is well pleased with him in jesus , and that he hath freely forgiven all his sinnes , meerly for the merit and righteousnesse of jesus , and that now he accepts of him as righteous , in his beloved son ; and that in christ he hath adopted him to himself , to be his son : now when the soul apprehends this , then it is thereby enabled to believe it , and rests upon it . and thus true faith doth not act in the workes of justification , but onely believes it when it is revealed in the soul ; and then believing , hath peace with god , and can look upon him with comfort , and can joy in him in all tribulations . now no man can believe in jesus christ , untill he be revealed unto him by the father : and according to the measure or degrees whereby god is pleased to discover himself to any man , so he can believe or confide in him more or lesse : so that it is plain , that faith is no meanes or condition of our justification ; but by faith we believe it , and rest confidently assured of it when it is revealed , and so have joy and peace in believing . q. but doth not the scripture say , that abraham was justified by works ? what say you then of good workes ( as prayer , reading , and hearing the word , repentance , and all other duties of piety and charity ) are not they required as good meanes of our justification . a. the scope of that scripture is not to declare , that abraham did act any thing in the work of justification ; for it is said , that abraham believed god , and it was accounted to him for righteousnesse : and those good works , whereby abraham is said to be justified , doe rather declare him to believe , and his faith to be a live , than any way to act in the matter of justification , for faith , as is said before , doth not justifie , but believes it , and applies it : true faith works by love , and shewes what house it comes of , by actions of piety and mercy . there is a faith which is dead , it being nothing else , but a perswasion of a carnal heart , which is deceitfull , and of this many men brag and boast , and cry religion , religion ; but they doe not walk in love , neither toward god nor men ; and this faith profiteth nothing , or profitable to no man , and is no better than the faith of devils . but true faith where it is indeed , it proceeds from a holy seed , being begotten by the manifestation or discovery of god in the soul , and hath for its ground a word of promise , not onely without , but , especially within , and is reall , and not in imagination ; so also it acts like it self , and is profitable every way . first toward god , it gives him the glory of all his wisdome , power , justice , mercy , and goodnesse , when men can say indeed , in the lord have i righteousnesse , and in the lord jehovah is everlasting strength : when a man can say , now i live , yet not i , but christ lives in me ; yea , i can doe all things , be any thing , suffer any thing , through christ that strengthens me : i can be abased , and i can abound ; i can as well be content to be hungry , as to be full fed ; to be poor as to be rich , to suffer as to raign , to dye as to live ; when a man can live in god , and unto god , above all this world , and esteem all things but drosse and dung , in comparison of the excellency of the knowledge of christ jesus . and true faith is also profitable to men , when it is exercised in godly conference , building up one another , comforting one another , and ( if need require ) reproving one another ; when it works in feeding the hungry , clothing the naked , releiving the oppressed , and by doing to every man as we would be done unto . this is living faith , and it is thus evidenced to be alive . thus we are not justified by , nor for , our good workes ; for we are his workmanship , created a new in christ jesus unto good workes , that we should walk inthem : justification , where it is indeed , will evidence it self by acts of sanctification . q. what is sanctification ? and how is it wrought ? a. as christ is made of god righteousnesse unto us for justification , so also for sanctification : as he is our justification , because he perfectly fulfilled the righteousnesse of the law for us , and paid all our debts , yeilding up himself to death for us : so also he is become our sanctification , by fulfilling the righteousnesse of the law in our hearts , even by living in us . as we are justified by his death , so we are saved , or sanctified , by his ●sfe . sanctification is an act of gods infinite love , whereby he takes us out of adam , or the old man , and puts us into christ , or the new man ; and this is the new creation , or the new creature , when a man that before was unholy , profane , and to every good work void of judgement , is now become ( through the power of christ living in him ) holy , unblameable , and ready to every good work ; and this is wrought by the power of god revealing christ in the soul ; when christ is revealed in the soul to be white and ruddy , the most excellent , the most amiable , one , in whom god is well pleased , and in whom his soul delighteth , yea , and by whom , and in whom , he is well pleased with poor sinners , and delights in them : then that soul is ravished with his beauty , which is his love , and with beholding or apprehending of it , is transformed into the same image of love more and more . christ is the saints life , and this life is hid in god , untill it be revealed ; and when christ , who is our life , doth appear in the soul , then the soul lives in his life , and appeares with him in glory . now every one in whom christ lives indeed , he conformes them to himself . first , in death , if christ be risen in the soul , then the old man is crucified , that the body of sin might be destroyed ; and the soul is dead indeed unto sin , but alive unto god in holinesse , through jesus christ , who lives in him . secondly , where christ is risen indeed , there is a conformity in life : christ being ( the life living ) in the soul , the soul must needs live indeed , and live unto god , and not any longer to the flesh ; for to be carnally minded is death , but to be spiritually minded is life and peace : and thus is christ our sanctification , when he arises and appeares in our hearts , whereby he transformes and changes us into his own image , even his image of glory more and more . q. but doth not the lord in scripture call men to repentance , and promise them life upon condition of the same ; yea , the lord doth solemnly protest , that he delights not in the death of him that dieth , but rather that he should repent , and turn , and live : and again , why will yee die ? repent , and turn , and live yee . and our saviour saith , except yee repent , yee shall all perish : and the apostles exhort them in the acts , to repent for the remission of sinnes ; and that their sinnes might be blotted out . and again , if we confesse our sinnes , he is faithfull and just to forgive us our sinnes , and to cleanse us from all unrighteousnesse . doth it not from all these places appear very plain , that repentance is necessarily required , as a meanes , or at least a condition of life ? a. there is in scripture a twofold repentance spoken of , a repentance of the law , and a repentance of the gospel . the repentance which is of the law , is suteable to that covenant of workes , which the israelites were under for temporal blessings ; when they at any time acted contrary to the command , then the lord plagued them , sometimes with famine , pestilence , warre , captivity , &c. untill they did repent ; and when they repented , or ceased from their wicked wayes and works , then the lord would also repent , or remove the judgement ; for temporal blessings were promised upon condition of outward obedience , and temporal punishments were diverted , or turned away , upon their legal repentance , and ceasing from their evill wayes . in the time of ezekiels prophesie , the israelites were many of them in captivity already , and the rest of them were threatened : and when the lord by the prophet called for repentance , the people thought it was to small purpose to repent , seeing their fathers had eaten sour grapes , and their teeth were set on edge ; and that it was but a light businesse to promise them any good , upon condition of repentance , seeing they did but pine away in their fathers sinnes . to which the lord commands the prophet to tell them , that it was no such matter , it was their own sin which was the cause of their misery ; and that if they would return from their idolatries , and other abominations , he would cease from punishing of them , and hereupon uses that solemn oath , as i live , i have no delight in plaguing you , i had rather yee would turn from your evill wayes , and live in your own land : why will yee die ? or why will yee be slain , or die by famine , or pestilence , &c. and so our saviour tells those , which spake to him of pilates cruelty , that unlesse they did repent , they should likewise perish , meaning that some temporal judgement would overtake them ; and thus legal repentance served onely for the preventing or diverting of temporal punishments . but repentance which is of the gospel , is not any meanes or condition of life ; for eternal life is the gift of god through jesus christ our lord ; and it is a free gift , and not purchased by repentance , nor yet promised , nor given upon condition of repentance ; for it is not sin , nor satan , nor death it self , can make a separation between them that are elected , and the love of god in christ jesus , which is eternal life : the lord , who hath promised , is not a man that he should lie , or the son of man , that he should repent in this respect . now this repentance is called godly sorrow , and it is wrought by the working power of gods love in the soul apprehended by faith , and is a fruit of faith . there is a worldly sorrow , which causeth or worketh death , being wrought by the apprehension of death or punishment , and this is in wicked and unregenerate men , fear of death drives them to a kind of repentance ; yea , and the saints sometimes having attained but a small measure of the apprehension of gods love in jesus christ , being under a spirit of bondage , and looking upon god as he manifested himself upon sinai , are so filled with fear and terror , which causeth abundance of sorrow , even mourning and grieving exceedingly , because they can grieve no more ; and that meerly upon this ground , that if their sorrow were in any good measure answerable to their sin ; then they hope that god will pardon them , apprehending in themselves ; and being told so by others , that if they doe not soundly repent , mourn , and grieve for their sinnes , heartily and seriously confesse them , with a resolution to leave and forsake them , that god would not , nay could not , pardon them ; and all this from mis-understanding of scripture , as he that hideth his sinne shall not prosper , but he that confesseth and forsaketh them shall find mercy ; and if we confesse our sinnes , he is faithfull and just to forgive , &c. concluding from the very letter of these scriptures ( not having the true meaning thereof explained unto them ) that unlesse they first grieve , and mourn , and confesse , god will not pardon ; and so goe heavily under this burthen for want of better information : but true repentance , which is repentance indeed , doth not proceed from a bare hope of pardon , but from sence of pardon already apprehended , for as no man can believe his justification , until god hath revealed it to him by jesus , so neither can any man repent truly and indeed , untill he first understand and believe , that god , for christs sake , hath forgiven him all his trespasses : and this repentance is called , a repentance unto life , or a repentance flowing from life , or evidencing life ; and life ( which is christ ) is very desireable unto all them who have but the least sence or taste of it ; and it is also active wheresoever it is , and puts men upon all enquiries , what must we doe that we may have life : those converts in the acts , had but a little before been very forward in the crucifying of christ , and denied him in the presence of pilate , when he was determined to let him goe : yet now when they hear the apostles preach remission of sinnes in his name , and that there is no other name given under heaven whereby they must be saved , but the name jesus onely , and that god hath advanced him on high , and given him all power to bring all those to life and salvation that desist from their evill wayes , and believe in his name : now when they heard this they were pricked in their hearts ; now christ , who is life , began to stirre or act : a little in their hearts ; and now what shall we doe men and brethren , that we may have and enjoy more life ? to whom the apostle answered , repent , not that repentance doth purchase pardon , but if yee doe indeed believe in jesus , and if he be come into your soules , then yee can repent indeed , and by your true and sound repentance yee may be assured , that your sinnes are forgiven , for yee shall receive the gift of the holy ghost , which shall seal the same unto you ; and it is further said , that ( the same day ) there were added three thousand soules : and for that which the apostle john saith , if we confesse our sinnes , he is faithfull and just to forgive , &c. the apostle seemes in this place to deal with two sorts of men . the one sort are very high in notion and opinion , and think themselves to be the men that are in christ , and have fellowship with the father in the son , and yet notwithstanding they walk contrary to him in their practice : nay , saith the apostle , that cannot be , for god is light , and with him is no darknesse at all ; god is a holy and righteous god , and will doe , neither can he doe any thing , but what is most pure and just : and if any say that they have fellowship or communion with him , and yet are not conformable to him in holinesse and righteousnesse , they lie , and doe not the truth : and if they say ( as many doe ) that they have no sin , christ hath finished transgression , and made an end of sin in them , so that let them doe what they will , they cannot sin ▪ they deceive ▪ themselves , saith he , their deceived heart hath turned them aside , and there is no truth in them . the other sort are such , as in whom christ is revealed , but yet in a low degree , and these are still in feares and doubts , and would gladly know how they may be assured , in some comfortable measure , of the favour of god , and of the pardon of their sins . to these he answers ; if yee walk in the light , as he is in the light , &c. god is a holy god , a most pure spirit , with whom is no iniquity ; and if he by appearing in your soules , hath wrought you to a love of purity and holinesse , and also to a loathing of all sin and wickednesse , then yee may be sure yee have fellowship with him , and the bloud of jesus christ his son cleanseth you from all sin . but if they further say ( as many a poor soul doth ) yea , but we find that sin is not dead in us , but lively ; and corruptions strong , a law in the members leading us into captivity , the good that we would doe we doe not , the evill which we would not doe , that we doe . the apostle answers , your condition is good , if god by his spirit in you , hath brought you to see and confesse this ; yee need not be discouraged , for god is a faithful god , he never begins a good work , but he will perfect it ; he hath already pardoned your sinnes , and he will more and more assure your hearts thereof , by cleansing you by degrees from all your corruptions . q. if justification and remission of sinnes be free , without any condition , desert , or desire on our part , why then doth our saviour teach us to pray for it , saying , forgive our debts ? and if men be justified , and their sinnes be forgiven before they repent ; then what need have men to repent at all ? a. although justification and remission of sinnes be free , and undeserved , yet it is not presently revealed to the soul , so soon as men believe , but it is brought home to the soul a little at once , by degrees , according as they are enabled to believe , neither doth the lord discover himself in his love to all in a like measure , for it pleaseth him divers times , to suffer many of his dear ones to sit a great while in darknesse , and to see but a very little light , and to have but a small measure of the comfortable assurance of his love : these he holds in suspence , and therefore they cry , and pray , forgive us our sinnes , not being assured of the pard on thereof . yea , others also that have attained to a higher degree of assurance , and are able to conclude , and that safely , that their sinnes are forgiven , and that christ is their righteousnesse unto justification ; yet seeing their own weaknesses , and knowing that they are sanctified but in part , and having a law in their members , rebelling against the law of the mind ; they have need , and doe pray for a further discovery of gods love to perfect their sanctification , that they may thereby have a further evidence of their justification ; and therefore it is said , forgive us our debts , as we forgive our debtors ; that is , lord work in us such a holy frame of spirit , that seeing thou hast freely forgiven us ( through christ ) all our sinnes ; we may also freely for thy sake , forgive our offending brother his trepasses ; and that our readinesse and willingnesse to pardon others , may evidence unto us , that thou hast forgiven us ; so that we are not taught to pray for pardon of sin , as though the lord would not forgive us untill we pray for it , but rather that god would manifest himself so to us in acts of sanctification , as may testifie unto us our justification . and although repentance is not necessary as a meanes of remission , and so of life : yet it is a necessary consequence or effect of life : as the fruit is not a meanes , or a condition of life to the tree , but an effect or evidence of life in the tree ; for it is impossible , that christ should be in the soul , and not act like himself , according to that degree and measure , in which he manifests himself therein . now repentance is not onely a sorrow for sin , for that may be in wicked men ; neither is it a bare confession joyned with the former , for both these may be done for self-ends : but when a man doth indeed apprehend the love of god in jesus , freely justifying and pardoning all sin and transgression whatsoever , without any desert , or desire ; and not onely so , but also sanctifying , and saving him from all sin for the future : then his soul is melted and dissolved into godly sorrow , mourning , and grieving ( not for fear of death and hell , but ) because he hath walked so contrary to god , who hath so farre condiscended in love to him ; and hereupon falls to confesse all sin , and to rip up his heart , and to search out his most secret sinnes , as well as those that be more outward : and desires to appear before god the most vile and abominable sinner in the world in his own eyes , deserving nothing but wrath and condemnation , and admires at the infinite love and goodnesse of god in jesus christ , thus pardoning and sanctifying him : and prayes earnestly unto god , that he will make further discoveries of his love unto him in jesus , that he may be more vile in his own eyes , and that he may now hate and abhorre all sin , which is so contrary to the holinesse of god : that christ may live more in him , and that he may henceforth be enabled through him , to walk in all well pleasing . and thus the saints , though they be already justified and pardoned , yet cannot but repent ; for if christ , who is the root , be within , repentance , which is a fruit thereof , will appear in the branches : and thus the saints can mourn after christ , and blessed are they that so mourn , for they shall be comforted . q. seeing that the saints or believers are sanctified but in part , and have flesh as well as spirit , and are compassed about , not onely with many infirmities , but also with many enemies , which are strong and potent : whereby are they then quickened ? or what helps have they to grow in grace and sanctification . a. the chief help or meanes , whereby the saints are quickened up to holinesse , is christ himself , dwelling in them , and acting them by his spirit , or power , to all well pleasing : but there are other subordinate meanes , which he hath appointed and sanctified to that end ; as namely , his word in the reading and preaching of it , as also godly conference with one another , and prayer . q. how can the scriptures , being but the writings of men , be of any force to help us grow in grace ? &c. a. although the scriptures were written by men , yet they were not the device of mens braines or wits , but they were the words of god , inspired into men by the holy spirit , neither did men write them at their own pleasure , but how and when the lord , who is that spirit , pleased : and they are profitable to teach , instruct , to reprove , and correct ; yea , there is in the scriptures whatsoever is necessary to be known to salvation , they being a revelation of the most righteous and perfect will of god in every dispensation ; and they are also mighty through christ , for indeed to the saints christ is the word , and the word is christ ; and when he is pleased to come forth in it , read , or preached , then it casts down strong holds ; then it divides asunder between soul and spirit , between men and their beloved lusts ; then it subdues every high thought , and brings every thing into subjection that exalts it self against christ ; and then when he is pleased to come forth thus in it by his spirit , then it transformes the soul into the same nature , or image of it self , which is christ : and here is the power of binding and loosing , or the power of the keyes . there is in the word a double power or efficacy , when it comes in the evidence and demonstration of the spirit , it is both for softening and for hardening of mens hearts , and it alwayes doth the work to which it is sent , it is called , a sharp two-edged sword , the sword of the spirit , &c. now no mans word can work any effect upon mens hearts , they may blesse , or they may curse ; and all to no purpose : they may bind and loose at their own pleasure , but there is nothing done in the soul , but where this word comes indeed in the name , that is , in the power and authority of christ , there it doth the work effectually , and there is no resistance , it either makes men fruitful and meet for salvation , or else hardens them , and binds them over to damnation . q. yea indeed , christ is the word , and he came from the bosome of the father , and he onely doth reveal the fathers will : but doth he not doe it by visions , and revelations of the spirit , rather than by a written word , which is so full of contradictions ; or so contrary to it self ? a. christ hath alwayes manifested himself , or the fathers will , by visions and revelations , but yet in a different way in every dispensation : when the gospel was first preached , he was pleased to reveal himself unto the apostles , for the most part , without any written word ; ( they having but a few dark prophecies and types which made mention of him ) and therefore they were enabled extraordinarily to declare , both in word and writing , the whole will and counsell of god ; and the word so spoken and written , being a revelation of christ through the spirit , was written and spoken for our instruction : christ now reveales himself to us also by the same spirit , and to the same ends and purposes , but not in the same manner , nor in the same degree : christ by revelation enabled them to speak and write a mystery ; and by revelation he enables us to know and understand that mystery , which was spoken and written by them : they were inspired by the spirit immediately to write and speak the mind of god perfectly : to us it is given , to understand and believe the will of god , in the mystery of christ , by attending upon reading , exhortation , and doctrine , even by the same spirit . the apostles were sent to preach the gospel , and faith comes by hearing , and hearing by the word preached : paul was an apostle , a teacher of the gentiles ; and unto him was this grace given , that he should preach among the gentiles the unsearchable riches of christ , &c. the gospel must be preached ; but every preaching is not the preaching of the gospel ; for some men preach neither law nor gospel , but their own fancies : others preach justification by the duties of the law , knowing neither what they say , nor whereof they affirm : and others jumble law and gospel together , saying , that men must believe in jesus christ , and yet they must walk in a strict performance of the duties of the law , or else they cannot be saved : but the gospel , where it is purely preached , is not with wisdome of words , to exercise or set forth mens humane arts , and acquired abilities , but in the evidence and power of the spirit , to perswade men to believe : the preaching of the gospel is not to chide or revile men for not believing , but to beseech men to be reconciled to god. the preaching of the gospel is not to threaten wrath and vengeance against sin and sinners , but to offer termes of peace , reconciliation , and salvation , through christ jesus , to the worst of sinners . moreover , the lord hath in much wisdome and goodnesse manifested his will in a written word , for he very well knew what was in man : many prophets of old did run before they were sent ; but because they spake not according to the law and the testimony ( their written word ) their was no light in them . there were also false apostles in the primitive churches , but because they spake not according to the word of faith revealed in the true apostles , they were soon discovered to the saints . the mystery of iniquity in that man of sin , came into the world after the working of satan , with signes and lying wonders , and men were deluded by them , because they did not receive or believe the truth , as it was revealed in the written word ; but christ hath already in part , and is daily destroying more and more that mystery and kingdome of the devill , by his appearing , and the brightnesse of his coming , according to this written word . and there be many also that boast and brag of visions and revelations , and despise and deride the scriptures ; but because they resist or put away the truth , therefore they shall not be able to proceed much further , for their folly shall be made manifest to all men , by the power of truth revealed in the scriptures . neither is the scripture contrary to it self , or any the least contradiction in it , for as no part of it was written by the private motion of mans own spirit , so neither is it of any private interpretation , nor to be drawn or stretcht to any mans private purpose , for we are not to use the scriptures for our own self ends , or so much of them as will serve our turnes ; but to weigh and consider the whole scripture , and labour to reconcile seeming differences ; for though there may appear some small seeming jarrs in the letter , yet being compared with other scriptures , and weighed with a spirit of love and meeknesse , there will be found a sweet harmony in the sence and meaning : and where any thing is hard , and difficult , and not easie to be understood , there we are not rashly to determine , but by prayer and supplication to wait upon god , who is a revealer of secrets , and to whom interpretations doe belong , and in due time we shall reap , if we faint not . q. what is prayer ? a. prayer is much spoken of , and much used among men , but it is not very well understood , for many people can , and doe utter words and sentences , which the saints in scripture have used in prayer , and yet they doe not pray : prayer is not every lifting up of the voice to god , nor every lifting up of the heart to god , for the most wicked man may pray , and that earnestly , and that for life and salvation , and yet not pray aright ; yea , a believer , and one that is in christ , may be very fervent in prayer , and yet not being rightly catechized and instructed in the nature of true prayer , may not be accepted , but offend in praying . prayer is not a work of wit , or memory , or of any other common gift of the spirit ; but true and right prayer , as it goes up to god through christ , so it comes down first from god by christ , and is indeed the intercession of christ in the soul : for no man knowes how , or what to pray for as he ought ; yea , the saints themselves are compassed with many infirmities , and many of them lie under many outward crosses , &c. by reason whereof , they may , and doe now and then use prayer in a carnal manner : now it is the spirit which removeth or helpeth against these infirmities ; when the spirit prevailes ( as it doth for the most part ) in the saints , then it assures them of the love of god , and overcomes all feares and doubts , and carries them up to god with free accesse , making them to know , that god is not delighted with eloquent words and speeches , or sentences finely framed , and artificially drawn into a method : but that he is well pleased with christ , and delights in nothing but christ , and if he be in the soul , though at present they cannot utter many words , or outward expressions ; nay , if they can but groan in spirit , he knowes the meaning thereof , for he knowes the heart , and understands the mind of the spirit : if prayer proceed from a mans own spirit , then it is alwayes for self ends ; but if it be the intercession of christ in the soul , then it is alwayes agreeable to the will of god ; for he ( even christ ) maketh intercession for the saints , according to the will of god. q. if prayer be the intercession of christ in the soul , then how is it said , that he is at the right hand of god , and maketh intercession for us , and is gone into heaven , there to appear in the presence of god for us ? and why then are we commanded to pray to the father in the name of christ : a. christ is indeed at the right hand of god , that is , the lord hath advanced him into his own glory ; and given him his own power and authority , even all power in heaven and earth , for god doth not manifest himself in any wise unto the saints , or bestow any thing upon them , but in and by jesus christ ; neither can , or doe , the saints enjoy god , or have any true fellowship with him , but in and through christ ; so that whatsoever is done in heaven , or in earth , christ is the doer of it : now christ dwells in the saints by his spirit , which is the power of his love , proceeding infinitely from the father unto the son , and from christ into the saints : and by this spirit , or power of love , he quickens them up to prayer , and not onely so , but also frames and endites their prayers in them , according to the will of the father , and so they become acceptable to him ; for whatsoever christ doth , is well pleasing to god ; for the father loveth the son , and the saints being united to christ , and made one with god in him , are hereby brought into the love and favour of god through him : and thus he is in heaven , appearing in the presence of god for us . and for that we are to pray to the father in the name of christ , it is not meant , that we must often use or repeat the name of christ , or in word beg , or crave any thing at the hand of god for christs sake , for so a wicked carnal wretch may doe : but to pray to the father in the name of christ is , to pour forth the soul unto the father , in the power and intercession of the son , for god looks not at any thing in all this world but christ : men may be high in gifts , and notions , and may make admirable prayers for words and sentences , and also for method and form , but if christ be not there , and if the prayer goe not forth in the spirit and power of jesus christ , then the lord regards it not , but loaths it , and casts it away , as abominable . to pray then in the name of christ is , when the soul goeth forth into the armes of gods love , by the spirit and power of the lord jesus , who is the son of his love . q. seeing that men of themselves cannot pray aright , and that the lord , to whom we are to pray , knowes our wants before we pray : what need have we then to pray . a. as men cannot pray of themselves , so neither can they live of themselves , for the life which the saints now live in the flesh , is not by any power of their own , but by the power of christ living in them ; so that there is not onely a necessity of life in them in whom christ lives , who is the life , but an impossibility of not living . in like manner , though men cannot pray acceptably by their own power or worth , yet if christ , who is the mediator , and intercessor , live in them , there is not onely a necessity of praying , but it is altogether impossible that they should not pray , christ being in their hearts the spirit of supplication , and of adoption , causing them to cry , abba father . yea , in him they have accesse with boldnesse unto the throne of grace : and though the lord doe know our wants , yet he hath commanded us to pray , ask and yee shall have , &c. and yee fight , and warre , and have not , because yee ask not : the lord would have his people to rejoyce , but they must pray , ask and yee shall receive , that your joy may be full : now although the lord command us to pray , he doth not intend that we should make idols of our prayers , and think that we receive for our praying , but he doth it , that we may know and consider , on whom our joy , our happinesse , yea , our very life dependeth : and also that he may have the honour and glory of all his goodnesse , when we in asking acknowledge him to be the giver of all , and that we receive all of grace , and not of debt : and then it occasions much thankfulnesse , when we return him the praise of all his love and bounty , and live in the use of his mercies , to his praise . q. but is not the lord said to be an unchangeable god , with whom is not the least shaddow of turning ; and if he have determined to bestow any favour or mercy , he will doe it without our prayers : and if he have not determined us any good , to what purpose should we pray ▪ seeing by the same we cannot alter nor change his mind ? a. although the lord be altogether unchangeable , and unalterable in his purposes and determinations , yet he would have his children make known to him their needs by their requests : neither is there the least shadow of change in him , when he bestowes mercies and blessings upon them , in answer to their prayers : for whatsoever good thing he purposeth to his children , yet before he bestow it upon them , he usually stirreth up their hearts to pray for the same : now the lord whatever he gives to the saints , he gives it them in christ ; and what the saints pray for , they request and beg the same in the spirit and intercession of christ , for he is the way , by which the lord comes down to us in all good ; and he is the way also , by which we goe up to god in prayer and thanksgiving . now as it is impossible , that god should alter his determinations , in bestowing of mercies , so also is it , that the saints should not pray for blessings and favours , being quickened up thereto by the spirit of christ living in them : so then , god is not changed , but the change is in the saints , for many times when god entends a blessing , his children are not fit to receive the same ; then he by that spirit of adoption , quickens them up to pray , and yet delaies them ; that by the continual use of this heavenly exercise , and by the spirit of judgement , and burning , their corruptions may be consumed and destroyed , and their hearts brought into a more holy and humble frame , and they at length , by this meanes , made fit to receive the mercy . q. if men cannot pray unill they be moved , or quickened thereunto by the spirit : how then shall it be known when the spirit moves ? or which , or when , is the most convenient , and fittest time for prayer ? a. that no man is able of himself , without the help of the spirit , to make any prayer acceptable to god , hath been already shewed ; prayer being a work of that spirit of adoption , called the spirit of the son , and is nothing else , but an effect of that power in the son , given unto him by the father : men may use words or formes of prayer , but none can pray indeed , but they who have received this spirit of adoption , and are thereby become the sonnes of god ; and they , who are thus become sonnes , have not the spirit by fits and starts , but the spirit , or the lord jesus , who is that spirit , dwells in their hearts , and is continually exciting , and stirring up their hearts to prayer , and every good thing : but it is not alwayes apprehended alike ; for many times , by reason of temptation , want of watchfulnesse , and other infirmities of the flesh , it is clouded , and acts not so clearly as at other times ; yet notwithstanding , it will in due time break through all difficulties , and remove all impediments , and acts like it self , and ministers matter of prayer upon all occasions : so then , whensoever the lord presents occasion or opportunity of prayer , then he by the same calls for prayer , and then is the spirit ready to quicken and help , if it be not quenched with carnall workings of the flesh , as worldly cares , worldly sorrowes , worldly joyes , &c. now if there be any time , wherein the lord doth not minister occasion of prayer and praise , then that is no time for prayer and thanksgiving ; but there is no time in the whole life of a christian , in which the lord doth not minister occasion of prayer and praise , therefore the saints ought to pray continually , and in every thing to give thanks : furthermore , as the saints ought upon all occasions to lift up their hearts to god , so also they are to take the fittest opportunity ; for prayer is not a light businesse , but of great weight and concernment ; it is called , a pouring forth of the soul to god , , a wrestling with god , a crying earnestly to god , &c. now the fittest time for this serious businesse is , when we can set about it with least distraction ; when we can best sequester our selves from all other occasions whatsoever , and attend upon that work with freedome of spirit . and as we must take the fittest time , so also we must watch unto it , that is , so order our outward affaires , that there may be convenient time ; and so watch over our own hearts in the strength of christ , that they may be alwayes well disposed to prayer , and not to flag or faint , though we meet with many delayes , and other discouragements , but to continue instant in the same , watching when god will give in occasion of thanksgiving . q. but doth not god give us other helpes also , to build us up in grace and holinesse ? what say you of the sacraments ? is not baptisme of great use in these dayes of the gospel ? a. the word sacrament is no where to be found in all the scripture , and for baptisme , the scripture mentions divers baptismes , as the baptisme of water , the baptisme of the holy ghost , and of fire , and the baptismes of sufferings , all which were beautiful in their seasons , and some of them are still of great concernment to the saints . the baptisme of water was the baptisme of john , who was sent of god , to prepare the way of christ : israel had dwelt long enough in that mount of out-side observations ; for although they had their legall washings and cleansings , which were , and might be called baptismes , yet all these could not wash away one sin from the conscience , but served onely to cleanse them from legall pollutions , though they were not without their significations . but now the baptisme of john , and his ministry , was mighty , for he came in the spirit , and power of elias , and was a sign of a great change of administrations , for he called them to repentance , even to repent of all that out-side , and formal religion , which they had so hotly pursued ; for they were generally grown so corrupt , and so blockish , and blind withall , that they imagined , that by the bare out-side performance of those legal cleansings , they were sufficiently sanctified , though they continued in the practise of most grosse and notorious sinnes : but john tells them plain , that although god had long endured , and born with their hipocrisies and formalities , yet now he would bear no longer , for he had now laid the axe to the root of the trees , and if any tree were barren , or did not bring forth good fruit , it was to be hewen down , and cast into the fire ; hereby giving them to understand , that unlesse they did desist from all their wicked and ungodly wayes and courses , and amend their evill lives , there was no remission of sinnes to be expected , nor true sanctification to be attained , notwithstanding all their legal and strict performances ; and hereupon calls them to his baptisme , declaring plainly unto them , that though many of them thought he was the christ , yet they were deceived , for he was but sent to prepare his way ; and that his baptisme was but with water , which could onely wash away the filth of the body ; but could goe no further ; but yet by the same they were to be instructed , that there is one among them already in the flesh , even christ , who shall baptize them with the holy ghost , and with fire ; that is , wash and cleanse their soules , from all the filth and guilt of sin that was upon them : and thus john's ministry was to prepare the way , or to manifest christ already come ; and his baptisme did hold forth the baptisme of christ in the spirit , which was to follow in its season . q. if johns ministry and baptisme served onely to prepare the way of christ , or to manifest christ in the flesh ; and to instruct them , or type out unto them the baptisme of christ ; why then was it needfull , that christ himself should be baptized of john ? a. christ indeed was baptized of john , but not out of any need to shew forth sorrow for sin , he being altogether without sin ; nor yet was he baptized out of any necessity to be instructed in the mystery of the spirits baptisme ▪ but christ submitted to johns baptisme for our sakes onely , the head that had no sin , for the body that was full of sin . again , johns baptisme was part of the law , and it was the last and most lively ceremony of it , and christ submitted unto the same , that he might fulfill all righteousnesse for us . now that johns baptisme was of the law , and not of the gospel , is evident from his preaching ; for john preached saying , repent , for the kingdome of heaven is at hand ; now the kingdome of heaven is christ ( not in the flesh ) but crucified , risen again , ascended , returned in the spirit , the comforter dwelling in the hearts of the saints ; the kingdome of heaven is within you : and from our saviours words , mat , . . where speaking of john saith , that among them that were born of women , there hath not risen a greater prophet than john the bapptist , because other of the prophets had spoken of christ afarre off , but john pointed him out with the finger , saying , this is he ; but mark what followes , not withst anding he that is least in the kingdome of heaven is greater than he , meaning , that he that is indeed a preacher of the gospel , though never so mean and contemptible in the eyes of men , should doe greater workes than john did . q. but there are other baptismes spoken of in scripture , as well as johns , for the disciples of christ did baptize , and christ at his ascension sent them to baptize all nations ; is not water-baptisme then an ordinance of the gospel ? a. true indeed , christs disciples did baptize while he was with them in the flesh : but it was with john's baptism , and so the scripture calls it : for indeed , the preaching of john , and his baptism , was the same with the preaching and baptism of christs disciples : for john preached saying , the kingdom of heaven is at hand . christs disciples preached saying , the kingdome of heaven is at hand . both john and christs disciples by their baptism , which was in cold water , could but wash mens bodies , and call upon them to repent , and to expect remission of sins onely in christ jesus , who was to wash away the filth of their souls , even with a spiritual water , or baptism of his spirit . so that although the disciples of christ did baptize , yet their baptism was the same with john's baptism , and to continue but for a season ; for so john confesseth , i must decrease , but he ( meaning christ ) must increase . and for christs commission to his apostles , to baptize all nations , that is not to be understood of water-baptism , as appeareth by his own words , acts . . when being risen from the dead , and now ready to ascend into his glory ; acquaints them with the work whereto he is now sending them ; commands them not to depart from jerusalem , until they had received the promise of the father , ( that is the spirit ; ) for saith he , john truly baptized with water , as if he had said , it hath been the fathers good pleasure to appear in types and significations , and to vail himself a while under dark administrations : but now the time is full come , in which he will shew himself clearly in his abundant love and goodness , for ye shall be baptized with the holy ghost , which is the spirit or comforter , not many dayes hence ; and then ye shall receive power , to know what ye ought to do , and be witnesses unto me , both in jerusalem , &c. and when ye are thus impowred , or baptized your selves : then go and teach all nations , baptizing them in the name of the father , &c. where by name of the father , and of the son , &c , he doth not mean , that they should wash them in water , using that form of words ; but by name , is to be understood the power of the father , &c. as christ saith , mark . . in my name they shall cast out devils , that is , by my power . and so in this business ; all power ( saith christ ) in heaven and in earth is given to me . go ye ( therefore ) and teach and baptize the nations , in the name of the father , and of the son , and of the holy ghost . as if he had said , all power is given to me of the father , and by this power i will come into you , and into your ministry , and ye shall go forth in this power unto all nations , and by the same ye shall be enabled to make them know , and believe , that i am the wisdome of god , and the power of god to salvation , to the gentile as well as to the jew ; and that whosoever believes in me indeed , ( or is baptized with the spirit , which is all one ) shall never perish , but have everlasting life . and this was done effectually , for in one day there was added three thousand soules . and in another place , all that were ordained to eternall life , believed . q. but if it was not the command of christ , that they should baptize with water , why then did they they use it after his ascension , and if water-baptisme was to cease and have an end at that time , why then do not the scriptures declare the same . a. as for the apostles baptizing with water after christs ascension , it was not from any command of christ , as one of them doth testifie . the baptisme of water or johns baptisme was very famous , and of great note in that time , and therefore could not at present be very easily laid down , as likewise very many other legall observations . and again , it is not to be questioned , but that the apostles themselves were ignorant of many things , after they had received the spirit abundantly ; for peter was ignorant , that he might eat with the gentiles , or that god had a purpose , by jesus to bring in the gentiles . paul must goe to jerusalem to be resolved about circumcision , and there were thousands of jewes which did believe , and yet they were all zealous of legall rites . god did not reveal himself all at once , but by degrees . again , the apostles used water-baptisme as they used circumcision , to avoid contention among the saints : and further , they used it sometimes when it was desired ; and to stoop to the weaknesse of many young believers , they became all things to all men , that they might not offend any , but save all if it were possible . and for the scriptures to declare against water-baptisme to be used in the dayes of the gospel , there be many scriptures that speak much to that purpose , as cor. . . paul the apostle of the gentiles utterly disclaimes it , for christ , saith he , sent me not to baptize , but to preach . again , ephes . . . one lord , one faith , one baptisme , now water-baptisme is not the same with the baptisme of the spirit , for they are two distinct things , one is johns , and the other is christs , and if they were both one , then they that have the one , must also have the other : and they that cannot have the one ( of water ) neither can they have the other . again , it is not water-baptisme that can make us one with christ , or give us a new name , or make us partake of the divine nature , &c. and therefore water-baptisme is not that one baptisme , nor left us in command in the dayes of the gospel . q ▪ the baptisme of water hath been used in all the churches of christ , from the very time of the apostles , and that with warant from scripture ; for infants were circumcised under the law , and circumcision was a seal of the covenant which god made with abraham , and the covenant is the same now as it was then , and baptisme is come in the room of circumcision , and is a seal of the gospel-covenant , and therefore infants may be baptized ; and the apostle tells the corinthians , that their fathers were all baptized in the cloud , and in the sea. and saint peter saith , that baptisme doth now save us , how can it then be denied , that baptisme , even of water , doth not stand us in great stead , even in the dayes of the gospel ? a. whatsoever was practised by the apostles , and primitive christians , is already declared : how they to prevent contention and strife , did condescend to the weaknesse of many ; knowing , that in time , the baptisme of the spirit , which is a baptisme of fire , would eat up the baptisme of water , as the fire that came down upon elijahs sacrifice , did lick up all the water that was in the trench . but whatsoever hath been done in water-baptisme since that time , it is hard to say , is , or was done with warrant from scripture ; but is to be feared was rather a part of that mistery of iniquity , which began to work even in the apostles time . and that baptisme is come in the room of circumcision , was never yet made good by scripture , nor never will. it is true , god made a covenant with abraham , and gave him also circumcision as a sign or seal thereof : but the covenant which god made was twofold . inward , and outward . the inward part respected his soul , in the sweet enjoyment of gods love and favour by christ jesus , both in this life and in eternall glory . the outward part of it , respected the outward man , the enjoyment of the land of canaan , with long life and prosperity therein . now so farre as the covenant was inward and respected his soul , so farre circumcision could not be a seal thereof : for nothing could seal the true spirituall love and favour of god to his soul , but the spirit , whereby all believers were , and still are , sealed to the day of redemption . but as the covenant was more outward , that he should be the father of many nations , that in isaac should his seed be called , and that he would give the land of canaan to his seed , for an everlasting possession ; so farre circumcision was a seal of the covenant . but now in the daies of the gospel , the new covenant , is a single covenant , that old , weak part of it being vanished away : and it is now established upon better promises , than earthly canaan : for the covenant which god makes with his people now , is altogether inward , and spirituall , which is christ ; and there is no seal of this covenant , but that spirit , or the lord jesus , called the spirit of promise . and to make water-baptisme , or a carnall thing , to be a seal of a spiritual covenant , which is christ in the soul , sealing up the love of god to the same to all eternity ; argues much ignorance in the mistery of god , and carnall mindednesse in the things of god , in a great measure . and whereas the apostle tells the corinthians , their fathers were baptized in the cloud and in the sea. that is no warrant for baptisme at all . but he speaks it rather to take them off from depending upon outward ordinance , &c. for thus he seems to speak . your fathers were high in outward ordinances , but they were not very high in gods favour , for they were overthrown in the wildernesse , and these things were written for your example , &c. and for that of the apostle peter , where he is speaking of the floud , and that in the arke but a few , even eight souls were saved by water ; and that by a figure baptisme doth not save us . first , we must understand , that the ark saved those eight soules from the water . and then that the figure here spoken of , is not between the floud , and water-baptisme . but between the ark which saved them from those great waves , and christ who saves us from the sea , even the red sea of gods fierce wrath ; as they that did believe , and obeyed , and prepared an ark , were put into it by god , and so saved from death ; so all that do believe are shut up in christ , and made one with him , and so saved from wrath . for so saith the apostle , baptisme doth now save us , but not the washing away of the filth of the flesh with water , but the answer of a good conscience to god by the resurrection of christ from the dead , if christ be not risen in the soul , and if he raise not the soul from death , that man is not baptized indeed , though he be washed in water a thousand times . and as for infants that they should be baptized , there is not the least intimation in all the scriptures that they , whiles they are such , ever were , or ever should be baptized . if water-baptisme were any thing , or had any thing in it , yet infants are in no capacity at all to apprehend it , no not so much as in signification : yet they which make a prop of it to hold up their tottering kingdome , can see good reason for it , and draw goodly consequences from scripture to help forward the practise of it . q. though there be nothing in it , as indeed there is not , it being an outward signe ; may we not use it therefore in obedience to christs command , as a sign of our ingrafting into him , and as an ordinance that gives us admission into curch-fellowship with the saints ? a. the commands of christ are not empty and barren commands , but full of power and efficacy . when christ coms forth in a command , then there is a work wrought indeed . if christ say to a dead man live , then is he quickned indeed . if he command a man to believe , then there is faith and confidence wrought indeed . if he command the saints to love one another , then it is effected indeed . christs commands where they come , and he himself come along in them : ( or else they are not his commands ) they never return in vaine , but do certainly accomplish their work , not in imagination ; but in reality and truth . now if christ had commanded to baptize a man , or an infant , in water , certainly some notable work would have been wrought thereby . but we see in experience , that to dip , or to sprinckle , in , or with a little cold water produceth no effect in the inward man. therefore to baptize with water , as a command of christ , is to offer injury to christ , and to make the commands of christ ( which are full of power and life ) to be empty and fruitless commands , which is not safe to imagine . moreover , christs kingdome is a spirituall kingdome , and is altogether inward : and as it is not attained , so neither is it enjoyed with any outward observations . indeed under the law , they had their outward ordinances , and services , and all of them had their significations , shewing forth something of christ , of his death , and resurrection , &c. and this kingdome was more carnal than spiritual ; and they were led on in it by outward and carnal observations . but now christ having finished all his work in the flesh , and being come again in the spirit , he exerciseth all his kingly power in the soul ; and this kingdome of christ is the kingdome of heaven , and there is no signification in it at all , but all is reall . for it is the glory of god begun in the soul , ( not in imagination , but in deed and in truth ) which is to be perfected by degrees in this life , though not fully untill the life to come . neither is there any outward ordinance , or observation , that can hold proportion or correspondence with this spiritual kingdome , it being exalted above all the hills , and infinitely above all significations . now water-baptisme can no way shew forth our union with christ , for that is a spiritual union , and water-baptisme is a carnall ordinance , and holds no proportion with the former . againe we are not made one with christ , as we are one flesh with him , but as we are one spirit with him . christ by taking our flesh , became immanuel , or god one with us in the flesh , but now the lord , who is that spirit , takes us into the same spirit , and so we are made one spirit with him . to this very end the glorious god did abase himself , and clothed himself with our flesh , and took it into union with himself : that so by this meanes , he might also receive all them that do truely believe in him , into union with himself by the same spirit . so that it is not the baptisme of water , that can ingraft us into christ , or make us one with him : but by the baptisme of the eternall spirit , are all the saints united to him , and partake of the same divine nature with him . and further , water-baptisme can give us no true fellowship with the saints , for where the saints have true fellowship one with another , they have this fellowship together in christ . so that this fellowship consists not in being of the same opinion , or forme one with another . but in partaking of the same spirit , are united into one body together in christ . for by one spirit are we all baptized into one body , whether we be jewes or gentils . so that it is not water-baptisme that can give any true fellowship with the saints , but onely a carnall admission into an outward fellowship with men of the same form , which may hold for a time , and afterward come to nothing . ananias and saphira , may have for a time an outward fellowship with the apostles ? and simon magus with phillip , and the rest of the saints in samaria . q. what say you then of the lords supper , is not that an ordinance of christ to be used now in the time of the gospel ? a. that our saviour christ did give bread and wine unto his disciples , in remembrance of his death , which he was now suddenly to accomplish , is not denied : but that he left it with them , as an ordinance to be performed by all believers in the dayes of the gospel , is to be enquired into : our blessed lord , a little before his suffering , told his disciples , that he had a great desire to eat one passeover more with them before his death ; and being come into the house , as they were eating together , he tells them plain , that one of them should betray him into the hands of the chief priests and elders , &c. and that he was to undergoe great sufferings , yea , and death also ; and that all this was no more than what was written of him , though they were ignorant of it : and that they must now enjoy his company but a very little while : for as he came forth from the father into the world , so he must now leave the world , and goe to the father , upon this heavy , and sad , and indeed unexpected newes , his poor weak disciples ( who looked for better things from their master , at least in their own conceits ) were so presently filled with sorrow , that they knew not what to say , much lesse what to doe ; whereupon our saviour , seeing them take the matter so to heart , and knowing that his death was of so great advantage unto them , takes occasion to instruct them in the knowledge and ends of the same ; that as his departure from them was cause of great grief and sorrow unto them , so the remembrance of the great benefits which should redound unto them thereby , might a little stay and comfort their hearts , untill he did appear to them more fully . to this end he took bread , and brake it , saying , this is my body which is given for you ; as if he had said , as i break this bread , and give it unto you , so my body is given , and must be broken for you , even for your sinnes . and taking the cup , he saith , drink yee all of it , for it is the new testament in my bloud , or a signification of the bloud of the new covenant , which is my bloud , that must be shed for you , and many others also , or else yee cannot have remission of sinnes . and for a help to their weak faith , and comfort in their sad condition , he said also unto them , doe this in remembrance of me : as if he had said , i know , that for the present you are almost overwhelmed with grief and sorrow , because i say such things to you ; yet let this be a little comfort to you , make use of bread and wine , in-remembrance that my death is of great advantage to you : and though i goe away in the flesh , yet it shall not be long ere i see you again in the spirit , for i will not leave you comfortlesse , but will come to you in the comforter , which is the spirit of truth , and then your hearts shall rejoyce , and your joy shall no man be able to take from you : so that from hence it may appear , that this action of christ , and likewise his command , was rather to comfort and stay the hearts of his poor , sorrowrowfull , fainting ( then ) disciples , than to be a standing ordinance for all believers afterwards . q but it is not said in many places in the acts of the apostles , that this ordinance was in use even among the apostles themselves , and many other saints , after the ascension of christ , and sending down of the holy ghost ? a. the apostles indeed are said to break bread , and that from house to house , but every breaking of bread there spoken of , cannot be said to be the lords supper ; for it is said , that they did eat their meat with gladnesse , and singlenesse of heart : whereby it may appear , that by breaking of bread , in that place , is rather meant , the saints mutuall love , in receiving and entertaining one another into their houses , with feasting and rejoycing , than eating the lords supper : for it is said , that the multitude of them that believed were of one heart , and of one soul ; neither said any man , that the things which he possessed were his own , but they had all things common : the preaching of the apostles was of such power and efficacy , that it wrought great effects , there was none that lacked , they that were poor were provided for , out of the goods of them that were rich . but if by breaking of bread in this , or other places , be meant the eating the lords supper , yet it was used as a thing indifferent , and of christian liberty ; rather than a binding ordinance , for the apostles were willing to use all means , and content to stoop to weak faith , and mean capacities , so that they could winne any to christ . q. but the apostle paul writing to the corinthians , tels them , that he had received of the lord that which he delivered unto them . for having blamed them for their abuse of that ordinance , comes at length to certifie them in the true and right use thereof , saying that the end of it was to shew forth the lords death till he come . and further shewes the danger of unworthy receiving , and gods hand already upon them for the same . doth it not hereby appear very plaine , that the lords supper is used from christs own command , and is dangerous either to omit , or else to receive the same unworthily ? a. true indeed the apostle writes these very words to the corinthians , but withall he shewes the reason why he deals thus tenderly with thnm , cor. . , , , . because he could not speak unto them as spirituall , he could not speak unto them , how they should enjoy christ , and be made one with him in the spirit : for they were yet babes , and apprehended nothing of christ , but what was held forth unto them in visible demonstrations , or outward and carnall ordinances . i have fed you , saith he , with milk , and not with meat ; for ye are not yet able to beare it , for ye are in a great measure carnal , and walk ( not in the spirit but ) according to man , or as men . where the apostle shews that there be degrees of attainments among the saints : there be children , and there be men. cor. . . there be saints that be in a great measure carnal , and there are saints that be spiritual . the apostle john in his epist . . cap. . , . verses speaks of three degrees of attainments . little children , fathers , and young men. little children , are such as are weak in faith , and under many feares , and doubts . fathers are such as have attained to a higher degree of the knowledge of god in the mystery of christ . young men , are they that know their union with the father in the sonne , and who also live in this union , and are carried forth in the strength of the same , to overcome sinne , and satan , and the world , &c. now these corinthians were children , and therefore the apostle feeds them with milk , christ is very tender of his lambs , he will carry them in his bosome , if they cannot goe , he willead them by the hand ; if they cannot digest strong meat , he hath milk for them , he will not suffer one of them to perish , or to miscarry . but children are not alwayes children , they grow in time to be men , and then they put away childish things : for while they are children and use milk , they are unskilfull in the word of righteousnesse or mistery of christ . but when they come to a full age , then they are able to use strong meat , or understand mysteries ; their sences being exercised to discern both good and evill . now to these children , the apostle commends christs practice to his disciciples in their weak and sad estate , saying , that there by they might be put in mind of christs death till he come . intimating thereby , that though they were yet babes , and carnal , and so not able to apprehend their union with christ in the spirit : yet the time would come , that christ should appear in their hearts in a more glorious manner ; and then they should see him , and know him in the spirit , with farre more comfort , delight , and satisfaction ; than in or by any outward or fleshly ordinances whatsoever . and that this comming of christ is so to be understood , is plain from his own words , when he telleth his disciples , that he will not drink any more of the fruit of the vine , untill the day that he drink it new with them in his fathers kingdome . where he declareth very plain , that though now he condiscended to their weakness , and gave them those visible elements , as signes and pledges that his love was very great towards them , in thus dying for them : yet when the kingdome of god should come , or that he himself come into their hearts in the spirit , or comforter , ( which was fulfilled in the day of pentecost ) then they should be enabled to know , and apprehend the love of god in , and through him , more than by any outward observations . yea , those heavenly joyes , and spirituall consolations , arising from the love of god in christ jesus , shed abroad in the soul , should be abundantly more full of delight , and satissaction unto them , than the drinking of wine , for his love is better than wine . to dwell in the use of outward ordinances , to put us in mind of christs death , is with mary to stand weeping at the sepulcher , when christ is risen and gone , and deserves justly that reproof which she met with in so doing ; why seek ye the living among the dead ? and for that the apostle tells them the danger of unworthy receiving , he seems hereby to rebuke them for , or to warn them of two great faults herein ; the which are also very common among them that rest in outward ordinances ; either they make idols of them , and think to attain something by the use of them : or else they use them carelesly , hand over head , not considering what they go about , but meerly for custome , and so prophane the same : for which , saith the apostle , god is displeased . and indeed this bread and cup , was as well to teach them , their fellowship with christ in suffering , as to put them in mind of his death . ye shall indeed drink of my cup. and if we suffer with him , we shall raigne with him . q. but our saviour christ tells the jews , that except they eat the flesh of the sonne of man , and drink his bloud , they have no life in them . and that whoso eateth his flesh , and drinketh his bloud , hath eternall life , for his flesh is meat indeed and his bloud is drink indeed , and whosoever eat thereof shall live for ever . doth it not hence appear that in the partaking of this ordinance of the lords supper , that the souls of true believers are nourished , and fed up to eternall life ? a. true indeed our saviour speaks these words to the jewes , but that he doth not mean , nor intend , the eating and drinking of bread and wine , is plainly declared in the same chapter , at the verse the people aske him , what they should do that they might work the works of god. he answers them , that the work of god is to believe on him whom he hath sent . but being carnal , and led by sence , require a sign saying ; what sign shewest thou that we may believe . for our fathers under moses ; in the desart , did eat manna , even bread from heaven , and therefore they had reason to harken to moses . but if thou shew no sign , nor work no great work , why should we hearken to thee , or believe in thee ? our saviour answers ; though your fathers had manna under moses , yet it was not that bread ( meaning the bread of life , because they that did eat there of were dead ; ) but my father gives you the true bread . for the bread of god , is he that commeth down from heaven , and giveth life , unto the world and further tels them plain . that he is the bread of life , and tha● he that comes to him , shall never hunger , and he that believs on him shall never thirst . and further shewes ; that this is the will of him that sent him , that every one that so sees the sonne , as to believe on him , should not perish , but have everlasting life . and againe , verily verily i say unto you , he that believeth on me , hath everlasting life , for i am that bread of life , which whosoever eats of , shall not die , but live for ever . the jewes being carnal , and understanding his words carnally , strove among themselves saying , how shall this man give us his flesh to eat . to which he solemnly answers , except ye eat the flesh of the sonne of man , and drink his bloud , ye have no life in you . and he that eateth my flesh and drinketh my bloud , hath eternall life . for my flesh is meat indeed , and my bloud is drink indeed . by all which passages it doth appear very plain , that by eating and drinking the flesh and bloud of christ , is not to be carnally understood , of eating bread and drinking wine : but spiritually of believing in him , and being united , and made one with him : as verse . he that eateth my flesh and drinketh my bloud , dwelleth in me and i in him . that is , he that believeth in me indeed , he is made one with me in the spirit , and so partaking of the same spirit together , he dwels in me and i in him . againe , as the father who sent me , is a fountaine of life , and i live by being one with him : so he that eateth me , or so believeth in me as to be united to me , even he also shall live by being one with me . to eat the flesh of christ and drink his bloud , in an outward ordinance of bread and wine , is but to know him after the flesh : but they in whom christ lives , and they live in him , and are taken into union with him , by being one spirit with him : they do not know him any more after the flesh , nor have any confidence in fleshly ordinances . but they believing in him , or dwelling in him , and he in them , from this union in the spirit doth flow up in them rivers of living waters , abundance of spirituall joy , peace , and heavenly consolations . alas , he that goes to the weak , and empty elements of bread and wine , shall not be satisfied , but hunger againe and thirst againe : because there is no satisfaction in them . but whoso partake of christ indeed , and are made one with him indeed , he gives unto them such a water as shall : abundantly satisfie their souls , that they shall never thirst , ( that is ) they shall never be so destitute of true , and heavenly comfort and joy , as to seek for them in a carnall and fleshly ordinance , in an empty cistern , where is nothing to be had . but the water which christ doth give is himself , which shall be in the saints a fountain of all true and sound comfort , and joy , springing up to all eternity . in the . of the revelations , , . there is mention made of a pure river of water of life , proceeding out of the throne of god , and of the lamb , and in the middest of the street of it and of either side of it , was the tree of life , which bare twelve manner of fruits , and yeelded her fruit every moneth , &c. this pure river of water of life , is that rich fountaine , or spirit and power of love , proceeding eternally from the father , in , and by the son , out of which infinite love , and goodnesse , growes this tree of life , eternall life , ( which is christ ) proceeding transcendently from the infinite love of the father , to all poor saints , in , and by his son christ jesus . in the . psalme , . it is said , that there is a river the streames whereof do make glad the citty of god. the holy place of tabernacles of the most high , &c. now this city , and holy place of tabernacles , is nothing else but the saints in whom the lord delights to dwell . and this river , whose streams make joyfull this city , is that unspeakable and unconceiveable love of god in jesus christ , when the lord is pleased to reveal , or manifest himself to poor saints , so as to let them see and know their adoption by jesus , and to make them understand their union in the spirit with him in jesus : and also that now he loves them as he loves jesus christ , they being taken into the same spirit , or divine nature with him : from hence then grows up this tree of life . then the poor saints apprehend life , life eternall , and they now begin to live indeed . not any more a carnall , but a spirituall life , not onely a naturall , or temporall : but an eternall life . christ who is this tree of life , lives in them , and because he lives , they shall live also . and this tree of life , or christ living , and growing in them , it beares twelve manner of fruits , or abundance , and variety of heavenly graces , and comforts . love , joy , peace , gentlenesse , kindnesse , patience , prayers , praises , &c. and this tree also yeelds fruit every moneth , fresh springs of joy , and rejoycing , yea , fresh springings of joy unspeakable and full of glory . for christ who is eternall life shall so manifest himself to them , that they shall see him , and by beholding of him , shall be made like unto him , and transformed into his image , even his image of glory : and shall so live in the same , from one degree to another , as it is perfected in this life , untill it be compleated in endlesse glory . now they in whom christ ( who is this tree of life ) thus dwells , and manifests himself , need not dig for water , or run to broken cisterns , fleshly and carnall ordinances , and thence return empty ; men may like the prodigall , live upon huskes till they are almost pined : but if ever they come to themselves , if ever the lord be pleased to clear up their eyes , so as to let them see , and apprehend their union with him in the spirit through christ jesus . then they will say , in my fathers house is bread enough . then they will see and know , that christ is this bread of life , and this water of life , and that whoso eates and drinks thereof , that is , so believes on him as to be united and made one with god in him ▪ shall never hunger nor thirst after any barren or empty comforts , from outward and carnall ordinances , but shall have in them fresh springs of joy , and endlesse consolations , flowing unto all eternity . but they which believe not in him , and are not thus united and made one with him in the spirit ; though they eat his flesh , and drink his bloud , namely , in the carnall and outward use of bread and wine ; yet they have no life in them , neither shall they enjoy any true comfort in him , nor eternall life by him , but shall goe into condemnation . q. but is it not said in the scriptures , that christ died for all men , and that as by the offence of one , judgement came upon all men to condemnation ; so by the righteousnesse of one , the free gift came upon all men to justification of life ? how say you then , that some go into condemnation ? a. christs death did in some respect reach forth it self unto all men , god had a glorious design in making of man , and for this end , did bring forth this outward creation of all things , to be subservient to his glory , to help forward this design : yea , and the lord was rich in mercy , and store , and abundantly provided aforehand to keep this design on foot ; for christ was that lamb , prepared and slain before the foundation of the world . now if christ had not died in the purpose and account of god , before man had actually sinned , then there had been an utter subversion and dissolution , not onely of mankind , but also of the whole creation , by mans sin : but now the death of christ , coming between divine wrath , and the whole creation , did still give a being unto the same , that it should be serviceable , in helping forward this glorious design . and upon this account meerly it is , ( namely , by the death of christ ) that all men , even the most wicked , enjoy a temporall life , health , riches , yea , all outward things whatsoever : for in this sence he is said to save , or preserve man , and beast , for he doth good to all , and makes his sun to shine , and his rain to fall upon the just and unjust , namely , the sun and rain of his outward providence : and thus christ died for all men , and so he is the saviour of all men . but there is a more especial salvation , as the apostle saith , he is the saviour of all men ▪ but especially of them that believe : and this salvation is not that outward or temporal salvation , but an inward and spiritual one , and is peculiar onely to them that believe in him , and are made one with him ; and upon this ground it is , that the apostle saith , as by the offence of one , judgement came upon all men to condemnation , even so by the righteousnesse of one , the free gift came upon all men to justification : as if he had said , that as adam by sinning brought all men into a state of sin , and so of condemnation , so all that are justified unto life , are made just by the free gift and grace of god , by faith , in the righteousnesse of jesus christ : so that the words doe not extend , that as all men fell in adam , so all , without exception , should be justified and saved by christ , but onely they , who by faith lay hold on the righteousnesse of christ : the which the apostle declares at large , in the , , , , . chapters . in the . chapter he proves all men to be under sin , and that by the workes of the law no man can be justified ; and that god hath set forth christ to be a propitiation , that whosoever believes should be justified freely by his grace , through the redemption that is in his bloud . in the . chapter he tells them , that even abraham was not justified by , or for any work which he wrought , but onely by faith in christ jesus , and that faith was reckoned unto him for righteousnesse , and so it shall be to all that doe believe . in the . chapter he tells them , that justification by faith , brings peace and joy into the soul , which justification by the work of the law could not doe , because the work was ever doing , but never done , and they looked upon god in that estate , as ever angry : but now , sayes he , we have peace with him , and can joy in tribulations ; for though in adam we were under condemnation , yet now believing in jesus , and looking to him for righteousnesse , we are justified unto life . thus the apostle is farre from intending a general redemption , but an especiall salvation by faith in jesus christ , peculiar onely to them that believe . q. but the apostle writing to timothy , exhorts , that prayer be made for all men , because he will have all men to be saved , and come to the knowledge of the truth : and further saith , that christ is the mediator between god and man , who gave himself a ransome for all : and the apostle john saith , that christ is the propitiation for the sinnes of the whole world . how say you then , that salvation is peculiar onely to them who doe believe ? a. for the clearing of this , the meaning of these scriptures must be inquired into . the apostle indeed exhorts , that prayers , intercessions , and giving of thankes be made for all men , for kings , and all in authority , and gives a twofold reason . first in respect of themselves , that so they might live in quietnesse , and godlinesse under them . the second reason respects god , it is his will , he is well pleased with our praying for them ; because he will bring some of all sorts ( high and low ) to the knowledge of the truth , that so they may be saved . and if he say , what must we pray for the gentiles , for our governours are no jewes ? is it lawfull to pray for them ? yea , saith the apostle , god will have all to be saved , gentiles as well as the jewes , for there is but one god , and he is the god of the gentiles as well as of the jewes ; and there is but one mediator between god and man , even the man christ jesus , who gave himself , to ransome the gentiles as well as the jewes , and this mystery was not known to former ages , but now in due time it is to be manifested ; and for this very purpose , saith he , i am ordeined a preacher , and an apostle , to bring this good tydings to the gentiles , and to assure their hearts , that if they believe in christ they shall be saved ; and thereof you need not doubt , for as christ , who is truth , is in me , so that which i speak is truth . and hereto agrees that of the apopostle peter in acts . . that god is no respecter of persons , but in every nation ( gentiles as well as jewes ) he that feareth him , and worketh righteousnesse , is accepted of him : shewing plainly , that the purpose of god in bringing in the gentiles , was a secret to that day , but now was revealed . and where the apostle john saith , that christ is the propitiation for the sinnes of the whole world , he doth not mean , every particular person in the world , but onely they , who walk in the light , as god is in the light , even these the bloud of christ doth cleanse from all sin : for saith he , if we say , that we have no sin , we deceive our selves , and the truth is not in us : but if we see our sinnes , and confesse that we are sinners , his promise is , to forgive , and to cleanse us from all unrighteousnesse . and these things i write unto you , to warn you that yee sin not , yet neverthelesse , if yee be overtaken ( as who is not ) be not discouraged , for we have an advocate with the father , even jesus christ , who is perfectly righteous , and he is the propitiation for our sinnes , and not for ours onely , who are jewes , but for all them that thus have fellowship with him , among the gentiles also , in all nations throughout the whole world . and that this scripture is thus to be understood , the apostle paul shewes plainly , col. . , . where ( saith he ) there is neither greek , nor jew , circumcision , nor vncircumcision , barbarian , scythian , bond , nor free , but christ is all , and in all ; he doth not mean , that jewes , and greeks , &c. are all one , and christ is in them all , as to every particular person among all these , but onely those among them , who , in the verses before , had put off the old man , and had put on the new : namely , such as had mortified their earthly members , fornication , uncleannesse , inordinate affections , &c. in the . vers . and had put off anger , wrath , malice , blasphemy , filthy communication , &c. in the . vers . which were the deeds of the old man ; and who also were renewed in knowledge , according to the image of god , which is christ , the new man , in wisdome , righteousnesse , and true holinesse , &c , vers . . among these , saith he , there is no difference , though some of one nation , and some of another , some bond , and some free , for they are all one in christ , and he is all to them , and all in them . q. but doth not the prophet isaiah say , that he ( meaning christ ) was wounded for our transgressions , and by his stripes we are healed ; and ( all ) we like sheep have gone astray , and the lord hath laid on him the iniquity of us all , even all without exception : and that he made his grave with the wicked , and with the rich in his death ? whereby it appeares , that his death was an undertaking for all , good and bad , wicked rich men that saw no need of him ; where then is the difference ? or how can god be said to respect persons ? a. the prophet in the former chapter , had largely declared , what joyfull and glorious dayes should be in the time of the gospel , and exhorted them to rejoyce in the consideration of the same ; yea , and to account the feet of them beautiful , that should bring them such good newes . and under the type of the captivity of babylon , whether they should be carried , and from whence they should certainly return , he prophecieth of their deliverance from the spiritual bondage and thraldome of sin by jesus christ , who should both deal prudently , and also prosper in his designes ; and though he should appear in a very despicable form as to men , and his visage should be marred through sufferings ; yet he should be exalted , and be very high , and sprinckle many nations with his bloud , &c. but who , saith the prophet , will believe this report , or to whom shall this arm , or power of the lord ( even christ ) be revealed . why , what was the reason ? because the people should be very high in expectation , and look for such a christ as should , even like david , defend them from outward enemies , warre , and captivity , but it was the pleasure of god , that christ should grow up by degrees , as a tender plant , n otregarded , and as a root out of a dry ground , which no man looks after ; to have no beauty or comliness that we should desire him . a man of sorrows and griefes , from whom all men should hide their saces : yet surely , saith he , he hath borne our griefes , and carried our sorrowes ; he was wounded for our transgressions , the chastisement of our peace was upon him , and with his stripes we are healed : all we like sheep have gone astray , and the lord hath laid on him the iniquity of us all , &c. but who are they that the prophet is now speaking to ? or who doth he here speak of ? is he not speaking to israel , a people whom god did own above all people in the world , and whom , by an outward choice , he had brought near to himself , above all nations whatsoever ? yea , and moreover , was not israel after the flesh a type of israel in the spirit , for all were not israel in the spirit , which which were so in the flesh . yea , and the prophet often calls them zion , and jerusalem , which doth usually signifie the saints and believers in the dayes of the gospel ; and in speaking to these , he doth figuratively speak of all the saints , who should believe in christ . now christ hath for these born and endured sorrowes and griefes , for their transgressions was he wounded , and his chastisement was their peace , and they were healed by his stripes . these were his lost sheep of the house of israel which were gone astray , and turned after their own wayes ; and that they might be reduced , and brought home again , the lord said all their iniquities upon him . with these he was content to make his grave , though they were wicked in themselves , that so he might be their righteousnesse , and make them righteous in himself : yea , he emptied himself , and lay down in death , that they , who were rich and full in their own apprehensions , might empty themselves , lie down in shame , and receive of his fulnesse : for these did the lord bruise him , and for these was his soul made an offering . and to what end was all this ? that he might see his seed , that he might thereby redeem a people from all iniquity , and conform them to himself in all holinesse , and so present them to the father in himself , spotlesse and blamelesse , for this was the good pleasure of the lord , and it was prosperous in the hand of christ , for he did it effectually . yea , christ did prolong his dayes , ( though he died as to the flesh ) and saw the travell of his soul , and the fruit of his sufferings , and was satisfied in the same , for his bloud was not shed in vain : for by his righteousnesse many ( not all ) were justified , because he bare or suffered for their iniquities : therefore god hath exalted him , and made him glorious , because he poured out his soul to death , and bear the sinnes of ( not all ; but ) many . thus this scripture being duly weighed , all men may hence judge , whether the lord , by the prophet , intends a general redemption of all without exception ; or of a peculiar people , even mystical israel , whom he hath adopted to himself in jesus christ , for sonnes and daughters : for though the lord be no respecter of persons , as to any outward appearance , he regards not any man , as he is a man , as he is a jew , nor as he is a gentile , as he is rich , or as he is poor , bond , or free ; but as he is in christ , and christ in him . in this sence the lord doth accept persons , for he accepts of these in christ , and as for others , who are not in christ , he regards them not , be they jew or gentile , high or low , noble or base , he accepts of none , but in whom he appeares , and manifests himself by jesus christ . q. but is not god in all men ? is not he one and the same , and doth not he infinitely comprehend all things in himself ? all come from his fulnesse , and he dwells in all , and every one in his fulnesse ; for he cannot be divided , a piece in one , and a piece in another , but he is all , and in all , and to all , onely there is not the same manifestations , in some he lies hid , and in others he shines forth , and we are said to be the off spring of god , and to live , move , and have our being in him : how then can it be , but that all must be saved , seeing god is in all , and all are in him ? a. that god doth infinitely comprehend all things in himself , and that all things , even the whole creation , proceeded from his fullnesse , is a truth : yea , that god is in all men , in some sence , or respect , is also granted . man being created in the image of god , was thereby able to act according to god , but having by sinne defaced this image , he was now become more like satan than god : and though he had lost all his wisdome , and strength to act according to the will of god , in things spiritual : yet there remained so much of the light of nature in him , namely his natural understanding , and reason which served him , and whereby he was enabled to act in moral , and civill things , and to leave him without excuse : for without understanding , and reason , he could not be able to glorify god , as god , in the outward creation . now this natural understanding and reason , as it is purely natural , so god ownes it as a sparke of his image , but as it is corrupted , and defiled with sinne , so he disowns it : and this is that which doth accuse , or excuse . when naturall men led on by the light of nature , did act according to reason , or judgement , then their conscience did excuse them : but when they acted contrary to reason , even from corrupt , and carnal principles ; then their naturall conscience was against them , and accused them . and this naturall principle hath many names , even in scripture ; somtimes it is called , a knowing of god ; or , a knowledge of god : sometimes mans righteousnesse , rom. . . and sometimes , mans wisdome , and the spirit of the world , &c. and by this spirit , or principle of nature , god is in all , and acts in all rationall men : yet in some in a higher , and in others in a lower degree . for it is by this spirit or principle , that all natural , and civill men , act lawfully , in all natural and civil things . for there is not any action in the world that is naturally , and civilly good , but in this respect it is of god. neither can god ly hid in this respect in the most wicked or carnal men . for even they , many times , do act things in themselves , that are naturally , and civilly good . and thus all men may be said to be the off-spring of god , not onely because they all came from him , as their original , but also as they are acted by him , through a spirit , or principle of nature , to walk honestly , and civilly in things of outward concernment . but now there is a more special , and spiritual in-dwelling of god in the saints , namely the eternal in-dwelling of his love in jesus christ ; wherely he hath from all eternity chosen them , and made them one with himself in christ : and in due time in their several generations hath manifested , and doth manifest , and reveal this love which is christ in their hearts , which doth assure them of their adoption , and of their union with him . and whereby they are carried forth to live up to him , yea to live in him , being transformed more and more into his own glorious image , even by his spirit dwelling in them . now that god is not thus in all men , ( namely in his love in jesus christ ) is clear both from scripture , and common experience . the apostle in the eighth chapter of the romanes and the first verse , layes this down as a firme conclusion : that there is no condemnation to them that are in christ jesus . but who are they ? such as walk not after the flesh , but after the spirit . now to walk after the spirit , is to be led forth by the same , to mortifie the deeds of the body , that henceforth they might not serve sin . for jesus christ , who is in them a law of the spirit , which is a law of life , doth free them first from sinne , and then from death . but there are some that walk after the flesh , and mind , or are led onely by a naturall principle , and this tends onely to death : because this spirit , or carnal principle , is at enmity against god , and neither is , nor can be subject , or obedient to christ , ( who is the law of life , or power of god to salvation in all that do believe ) but is full of self-righteousnesse , acting by legall and fleshly performances for life , and happiness . and being thus earnal in their minds , cannot please god : because partaking not of christ , or of that spirit wherewith he is annointed , they are not , nor cannot be any of his . but walk in the vanity of their own minds , having nothing but darknesse in their understandings , and by reason of that ignorance , are estranged from the glorious light and life of god , even jesus christ , and being hardned by continual custome in sinne , become at length insensible , and give themselves over unto lasciviousness , and wantonness , to act all manner of uncleannesse , and that with greedinesse . but the saints have better learned christ , for they being annointed with , and receiving of his spirit , do therefore mind the things thereof , and are led forth thereby into all well pleasing actions . christ who is the life , being risen in their hearts , the old man , or body of sinne is destroyed , mortified , and put off , by little , and little , even as he is pleased to manifest himself . but the wicked , even the children of disobedience , or unbeliefe , they have no fellowship in christs kingdome , which is spiritual , nor no inheritance in the kingdome of god , which is in glory eternal , though they deceive themselves : for the wrath of god cometh and abideth on them . and thus it is clear from scripture , that god is not in all men , in his love in jesus christ , for he is where he comes in christ , both light , and life , and where he is thus , he acts like himself : and it is also as plain in our daily experience , how that the saints , in whom christ dwels , and who are united to him , and made one with god in him ; that they are carried forth in the strength of his quickning spirit , to shew forth the prayses of him , who hath called them out of darknesse , into his marvelous light. but on the contrary , we see worldly wicked men , live many of them more like bruite beasts , than reasonable creatures : pampering and feeding themselves without fear , swilling and wallowing themselves in their own vomit , like filthy swine , sporting , and delighting themselves in their own lusts , and windy fancies , and deceivings , belching out the rottennesse of their own hearts , by cursed oathes , and blasphemies , making a continual ●●ade of mocking , backbiting , standering , fighting and quarrelling , ranting and roaring ; in a word , living in all ungodlinesse , and dying without repentance . and thus it is plain in experience , that there be many , ( yea too too many ) who are so farre from living in god , and god living in them by jesus christ ; that they are rather possest of satan , who lives in them , and leads them captive at his own pleasure . thus both scripture and experience , do clearly witnesse , that god is not in all men , in a way of life , and salvation , which is by christ jesus : but in a common spirit , or common and outward providences , so he acts , rules , and orders all men . neither can god be said to be in the saints in his fulnesse ; for the fulnesse of the godhead dwels onely in christ ; and the saints receive of that fulnesse which is in him . for though they partake of the same spirit , or divine nature with him , yet it is still in that measure , or degree as he is pleased to let out , or to manifest him self by . christ is the head , and the saints are the body , or members , now all the members as they have several offices , so they have several capacities , for god hath set all the members in the body , every one in due place and office , that it might be compleated in the head , which is christ . and from christ , or the head , the whole body being fitly joynted together , receiveth nourishment , to every part a measure , even to encrease and edifie it self in love . neither is this to divide god , for as he cannot be devided , so neither can he be comprehended , for he fills all things , and so he fills the saints , yet while they walk in flesh , they are not able to comprehend him in his fullnesse : but they are all so filled , according to their several measures , to advance the good of the whole . and that god may be in men in his love in jesus christ , and ever lie hid , and not appear ; is contrary to scripture and right reason : for god is light ; and with him is no darknesse at all . and where god comes in this light , which is christ , there he expels darknesse . the saints indeed , while they are in the state of nature , are in darknesse , because they want the manifestation of god , or revelation of jesus christ . all this while they are in the love of god , but this love is not yet shed abroad in their hearts , the seed was sown , but it was not yet quickned up to life : but when the appointed time is come , that christ will say , come forth , and i say unto thee arise : then appeares first the blade , then the eare , then the full corne in the eare . but this is not in all men without exception ; but onely in the saints : who are elected in christ jesus in the purpose of of god before the world began , that they should be thus conformed unto the image of his sonne , and so be holy , and without blame before him in love . q. but election doth not relate to persons , but to the things in the persons , for gods love & hatred is not toward , the persons of men , but toward the good or evill in the persons ; and this is typed out in jacob and esau , which as good and evill dwell in every man , as they were in the womb of one rebecca : for the persons of men are but outward formes , in which good and evill is acted , and these outward bedies can act nothing , but are acted themselves either by a good or an evill spirit : how then can god be said to elect , or not to elect , to save or not to save the person of a man which is nothing , and shall be nothing when the spirit ceases to act in it ? a. that election doth not relate to mens persons , but to the good things acted in the persons : is a meer fancy , and quite contrary to the mind of god revealed in the scripture . first we must consider what the person of man is , and what makes him a man , or person : and then secondly prove , that election relates to the person . for the first in short , a man , and every man consists of two main parts : the body and the soul , without the soul or spirit , the body is but a dead carcass : and without the body , the soul hath no residence , or place to act in , and cannot act at all : therefore it must be concluded , that if either be wanting , there is not a man , or a person : a man then is a person consisting of a reasonable soul and humane body . now that election doth relate to a person thus considered , and not to the good things acted in the person , is easily made good in scripture . the apostle in the ephesians chap ▪ . vers . . . . . telleth the saints , or rather blesseth god on their behalf , for that he had chosen them in christ before the foundation of the world , that they should be holy , and without blame before him in love : and that he had adopted them to be children by jesus christ , meerly of his free grace , even his own good pleasure . and that they were accepted in the beloved for no other end , but for the praise of his glorious grace : and not onely so , but also through the riches of his grace , wherein he abounded towards them , they were redeemed from sinne and satan , hell , and death , their sins being forgiven them through his bloud . from whence it is plain , that persons and not things are here intended . for it is not said , that god had chosen holinesse , or unblamablnesse in them , but them to be holy and unblamable . neither is it said that god had predestinated the good things in them to the adoption of children : but them to the adoption of children . again if election relate not to persons but to things ; i wonder what redemption & remission of sins mean in this place , and many others ; what can good things be redeemed from ? and how can good things stand in need of remission of sins ? and the apostle peter in his first epistle . chapter . . . tells the strangers that were scattered , that ( they ) were elect according to the fore-knowledge of god , and not the good things in them : and that this election is assured to them through sanctification of the spirit , that thereby they might believe , or be obedient , and be sprinkled with the bloud of jesus . now what can be added to good things , or how can good things believe ? or be sprinkled with the bloud of jesus , or have remission of sins ? againe , if gods anger be not against the persons of men , as well as against sin in the person , then why did he so severely avenge himself upon sin in the person of christ ? was it sin or christ that cryed out , my god , my god , why hast thou forsaken me ? and for that jacob and esau , are brought in to be a type of this great mistery , being both in the wombe of one rebecca ; it makes nothing to this purpose , that god should elect the good things in a man , and not the man. jacob and esau were men , and both of the seed of abraham , and both of them the sonnes of isaac , and both in rebeccas womb at one and the same time ; and yet one of them elected , and the other rejected , to shew , that the purpose of god in election , was not out of any fleshly or carnal respects : but meerly according to his own good pleasure . for all are not israel that are of israel , neither because they are the seed of abraham , are they all children . true it is , that there is flesh and spirit both in the saints , yet that is no ground to conclude , that god will destroy the flesh and save the spirit , and not the person , but rather that god will save the the saint or person , and destroy the flesh . and whereas it is said , that the persons of men are but outward formes , and act not , but are acted , and therefore salvation and damnation belongs not to them . i hope then , that if it be made to appeare , that mens persons do act ; then it will be also granted , that salvation and damnation belongs to them . and for the word person , or man , it is all one ; and that by person or man is meant the whole man , and so to be understood , is already shewed . now that sin is acted by the whole man , is very clear in scripture . in the third of genesis , , , , . it is there declared at large , how the serpent begiuled the woman . first he is dealing with her understanding , and the thing must needs have passage through her eares , for the devill was yet without doors . next she looked upon it with her eyes , for she saw the fruit that it was good . then her affections were wrought upon , and she desired it . at length the will consented , and she took it with her hand and did eat ; yea , and gave her husband and he did eat . who doth not see here an act of the whole man ? and it is just so in every actual sin : for though satan be gotten within , yet he can force no man to sin ; but is dealing with the understanding , to deceive that . and the understanding being deceived , cannot force the will , no● the will the outward man. for though the body cannot act in good or evill without the soul , yet those very actions of the soul , performed by the outward man , are accounted actions of the body , both in good and evill things . and though mens persons be acted either by a good , or evill spirit ; the good spirit is god , and the evill spirit is the devil ; and neither of these do force the person of a man. for man being a reasonable creature , even that good spirit or god , deales with him according to reason , and though it be said , that the love of god constraineth us : yet it is not meant of using violence to any mans person , but such a constraining as lydia used towards paul , even a perswading , or intreating , for so saith the apostle , god doth beseech you by us . and we pray you in christs stead , &c. again every man is transformed into the same nature of that spirit which bears rule in him . they in whom satan bears sway , they partake of his image , and nature , and it is as natural , yea , as delightful unto them , even the whole man , to obey satans commands in committing of sinne , as to performe any natural actions , which are civilly good . and is it not then just with god , to render to every man according to his workes ? q. but christ is gods elect , and he in whom his soul delighteth , and it is said eph. . . that he will gather together all things in christ . and col. . , . all things were made by him , and for him , and by him all things consist , and in him dwels all fulnesse . christ shall come forth as a refiner , and purifier of silver , and shall purifie the sonnes of levi , and purge them as gold , &c. and the light of israel shall be for a fire , and his holy one for a flame , and shall burn up his briars and thorns in one day , &c. and if any mans work burn , he shall suffer losse , yet he himself shall be saved , yet so as by fire . from all which scriptures it is manifest , that christ will come forth in all men , and destroy and consume all sin , and wickednesse , and unbelief , and gather all the good , and the believeing part , which is himself , into himself . god is the fountaine from whence all things proceed , and into the same fountaine shall all things return : god will come forth in consuming fire , and separate between the precious and the vile , and gather the good into himself , and destroy the evill . for christ and the saints make but one elect , and god by electing of christ , elects all that is good , and by saving of christ , saves all that is good ; for he is the chief good , and sin is the chief evill , and he onely is elected , and sin destroyed ; thus election and salvation meet in one christ , who is the onely elect , and relate not to mens persons : for how can it be , that god should be so unjust , as to make man , and afterward damne him , first to love him , and afterward to hate him ? a. that christ is the elect of god , and he in whom his soul delighteth , cannot be denied . but how is christ gods elect ? as touching his deity or divine nature , so he is the mighty god , the everlasting father , who of his rich and infinite grace and love doth elect and choose to salvation : then surely as he did partake of our nature and our flesh , so he was gods elect , and as he was thus gods elect , so all the saints are elected in him , he being the first fruits of election , in him the whole lump ( even all the saints ) are sanctified to god , and so presented by him . christ was elected of god ; but not that one person , or man , in whom the god-head did so wonderfully appear , and shine forth , should be saved : but that all the saints , in all ages , and in all nations , in whom the divine nature , or christ should appear and sh●ne forth , according to their several measures , should be brought home to god , and saved . for so saith the prophetverse the . i the lord have called thee in righteousnesse , and will strengthen thine hand , and preserve thee , and give thee for a covenant of the people , a light of the gentiles . to what purpose ? to open blind eyes , to bring th● prisoners out of prison , and them that sit in darknesse out of the prison-house . again , the spirit of the lord is upon me , and he hath annointed me to preach glad tidings to the meek , to bind up the broken hearted , to proclaim liberty to the captives , and the opening of the prison to them that are bound , &c. the saints , though they were in the state of election in the purpose of god , yet for the present being fallen under sin , were in a condition of darknesse and death , and were in slavery to sin and satan : and being no way able to free or deliver themselves , therefore was christ gods elect , or his righteous servant , that he by undertaking for them in the flesh , and by raising and quickning them in the spirit , might bring them out of prison and captivity , make them free men , and present them to the father in himself , without rebuke . and so also meanes the apostle , when he tells the ephesians , that now it is gods design , in the dispensation of the fullnesse of times ; to gather into one sweet agreement , or holy fellowship , all the saints that are elected in christ , or which are in christ in his purpose , which is all one , which are in heaven , and in earth ; whether they be jewes , or gentiles ; circumcised or uncircumcised , bond or free ; even in him , as the saints are in christ by vertue of gods election . so god will gather them together , and so raise them by christ , that they shall now know , and believe their union with god in christ , and their union one with another , even in him . and to this end , all things were made by him , and for his glory , and still consist , to help forward his great designes ; for in him dwells the fulnesse of the godhead , and the saints are compleat in him . yea , christ fits in the saints , as a refiner and purifier of silver , and by the spirit of judgement and burning ( which is himself ) doth purifie the sonnes of levi , even them which he hath brought near to himself , and burnes up all their drosse , the briars and the thornes , their sinnes and corruptions ; that they may come forth a vessell for the refiner , and fit for the masters use : that they may offer to the lord in righteousnesse , or give up themselves wholly to him in christ ; and whosoever of the saints rest or build upon any formes or ordinances below christ , the fire of christs spirit shall consume these works ; yet they being built upon , or interested in christ , shall be saved by him , yet so as to be purified by fire . and thus god will come forth , and is already come in the saints ( not in all men ) destroying and consuming all sin and unbelief , and doth daily gather them together into one body in jesus , and will by jesus bring them into himself , their originall and fountain , after he hath first separated between the pretious and the vile , between the saints and their beloved lusts . christ came not to save the good , or the believing part of men , for there was no good , nor believing part at all in man ; for man was quite and clean lost and undone , and christ came to save that which was lost , namely , poor men and women , and to save them from their sinnes . the good things , and believing part in the saints , is christ , and he was never lost , and the saints partaking of him , are united to him , and so are saved in and by him . true indeed , christ and the saints make but one elect , for they make but one compleat christ ; he is the head , and they the members ; and indeed , god in electing of christ , did in him elect all his members , and in saving of christ saves whole christ , even all the body : and that the bodies of the saints are the members of christ , the apostle shall inform us , cor. . , , . where he seems to deal with some , that thought fornication to be no sin , because it was outward in the body ; ( i wish there be not many such in these dayes ) to whom he replies , that though it be in the belly , yet it ought not to be , because the body is not for fornication but for the lord. yea , saith he , know you not that your bodies are the members of christ , and the temples of the holy ghost ? and that they ought to glorifie god in their bodies , as well as in their spirits , seeing they are both gods. and that this may not seem strange , he tells us , that christ is already by his spirit quickening our mortall bodies more and more to holiness ; and will in the end change them , and make them like his glorious body , even by his mighty power . and that election and salvation relate to mens persons , let one scripture more declare , acts . . paul and barnabas preaching at antioch , the jews contradict , and blaspheme , they turn themselves to the gentiles , the gentiles they are glad , and they receive the word with joy , and all that were ordained to eternal life believed . now whether faith , or any good things in these gentiles , were ordained to eternal life , or the persons of these gentiles who did believe , and to whom christ appeared in the preaching of the apostles , let all men well consider , and then judge . but there is a sort of people that live after the flesh , unbelievers , sorcerers , whoremongers , murtherers , idolaters , &c. who are without , to whom christ will say , depart from me yee cursed : and these are not things , namely , sin , unbelief , muthers , &c. but persons also , in and by whom these sinnes were committed , who loved cursing , or the cursed wayes of sin , therefore it ( namely the curse ) shall come upon them ; and who delighteth not in blessing , or the undefiled way of god ( even jesus christ ) and therefore the blessed enjoyment of god shall be farre from them ; for whom is reserved the blacknesse of darknesse for ever ; and who shall be punished with everlasting destruction from the prsence of the lord , &c. neither is god unjust , but most righteous , in rewarding every man according to his workes ; for god is so infinitely holy and righteous , that he cannot doe any unjust act . nay , he neither doth , nor will doe any thing , but wherein he will appear most perfectly just and righteous : for god did not elect man , and afterward reject him , or damne him ; love him , and afterward hate him . but the lord , who is infinite in wisdome , did see and behold all things , before any thing was created , for all things were in him , although they were not brought forth or manifested : and in his fore-knowledge , and in himself , he beheld all men , when as yet there was none of them ; yea , even then he beheld them in their severall conditions , both in their creation , and in their fall . now god thus beholding mans severall conditions at one and the same instant ( for there is neither first nor last with god ) did purpose in his eternal counsel , to make man an upright creature : and did also at the same instant fore-know and fore-see , that men by sin would undoe themselves . and was pleased also in the very same instant , and according to this fore-knowledge , out of the abundant riches of his love in jesus christ , to choose out some poor miserable fallen wretches , and to make known to them the exceeding and super-abundant treasures of his grace and favour in him , in their severall generations , and so to unite them to himself in christ ; that they should be to the praise of his glorious grace , and also to let others alone in their sinnes , by leaving them to their own hearts lust , unbelief , hardnesse , and impenitency ; delighting themselves in sin , and all ungodlinesse , and becoming one with satan , and willingly obeying his commands , he might then declare himself infinitely glorious in justice , in rendering to every man according to his work ▪ and in this respect it is said , shall the thing formed say to him that formed it , why hast thou made me thus ? for he hath mercy ( namely , in restoring men to grace and favour in jesus christ ) on whom he will have mercy , and whom he will he hardeneth ( or leaves them in their sinnes . ) thus god did not elect , and afterward reject ; neither doth he love and afterward hate , for whosoever god loves indeed , with an especial love , a love to eternal life , he loves them in christ ; and he loves none in christ , but whom he hath elected and chosen in him : and those whom he thus elects he cannot hate , for he loves them in christ , and as christ . god indeed loves all his creatures , as they be his creatures , and in this respect hates none of them , for he hates nothing , but that which is contrary to his holinesse , which is sin ; but when the creature is corrupted by sin , and is become one with the devill in sin , then it is just with god , to hate the creature as he hates the devill and sin , and to punish them together . neither did god make man to damne him , but he made man , yea all men , for his own glory . now if men wilfully disobey god , and willingly dishonour him , by living in actuall rebellion against him all their dayes , and so bring upon themselves destruction and damnation : is god unrighteous that taketh vengeance ? god forbid . god will have his honour from all men ; yea , the most wicked and ungodly wretches that live , in following greedily their own base lusts , doe many times help forward gods designes , and justly perish in so doing . but the saints , even those whom he hath elected and manifested himself unto in jesus christ , as they glorifie him in their lives , for his glory shines forth in their conversations ; so he doth glorifie them here with great glory , and will eternally glorifie them with himself , as the resurrection of the just . q. what mean you by resurrection , if you mean a resurrection of the body ? what resurrection can be of that which is nothing , and comes to nothing , earth it is , and to earth it must return : and there is no difference between them and beasts , as one dies , so dies the other , all goe to one place , and there is no more resurrection of the one than of the other , but the resurrection is christ , and christ is the resurrection , god hath given him all things , and he will raise up all the good things which are himself , into himself , to a more full and glorious discovery of it self in him , in one body , for every man is a grave to himself , wherein lies dead and buried all his comforts , life , and joyes : but when christ calls from above by his power , and rises from below , even in our hearts , then are we raisedup with him , and in him , and so make up a glorious union in one person : so that the great and generall resurrection and judgement is nothing else ▪ but the raising , and heightening of all things in man , to a perfect state of light and darknesse , pleasure and pain . for what other resurrection or judgement can there be ? but a bringing again of all good things in man , to a full discovery of glory : and the casting away of all evill things into a discovery of darknesse , or a heightening of both good and evill , to a full end and period of life and death , salvation and damnation ? a. that there is a resurrection even of the body , is plain in scripture , although salomon in that place makes such a comparison between men and beasts : yet he intends it between beasts and men in a natural estate . for what great advantage have meer natural and carnal men above a beast . the one eates , and drinks , and sports ; so doth the other . the one dies and sees corruption ; so doth the other . the one knowes not what shall be after him , so neither doth the other . and what if carnal men be rulers , and so in the place of judgement ; where they ought to do righteousnesse . then they turne oppressors , and do much wickednesse . i said in my heart , saith he , oh that god would manifest himself to them , and make them see , that they be but beasts in the likenesse of men , &c. here is no great strength in all this against the resurrection of the body . for the bodies of wicked men shall be raised as well as their souls , to give an account for things done in them . cor. . . and our saviour saith , all that are in the graves , shall hear his voice , and shall come forth . they that have done good , to the resurrection of life , and they that have done evill , to the resurrection of damnation . and that he intends here a resurrection of the body , is plain . for he had spoken of a spiritual resurrection in the . verse , where he saith , the hour is comming , and now is , that the dead shall hear his voyce , and they that hear shall live . meaning the dead in sinne , whom he would quicken by his power to newnesse of life . for although the saints dye and depart out of this life , yet they doe not perish as to their bodies , for they are but fallen asleep , and they sleep in christ ; and this is in respect of their bodies ; ( for their soules , or spirits cannot be ▪ said to sleep ) and christ will raise them up at the last day . the apostle met with some among the corinthians , that denied the resurrection of the body , cor. . with whom he seemes thus to reason . the resurrection of christ hath been preached among you , and you cannot but believe it , because it was not onely foretold by scripture , but was witnessed also by many who had seen him after he was risen . now if this be a truth , how then say some among you , that there is no resurrection of the dead ? for if there be no resurrection of the dead , ( or of mens bodies ) then certainly christ is not risen . and if christ be not risen , then we have preached in vaine , and ye have believed in vaine , and ye are yet in your sinnes . yea , and if christ be not risen , then the saints that are fallen asleep in him , are perished , and god hath sent us to bear witnesse to a falshood , if the dead rise not . for if christ be not risen , then the dead shall not rise . but if christ be risen ( as indeed he is ) then it is impossible that the dead should not rise . for christs resurrection is a pledge , a first fruits of the resurrection of the body . but if there be no resurrection , we and all the saints , are the miserablest men in the world . and if the dead rise not , why do i put my self to paine ? why do i suffer reproaches , stripes , imprisonments , watchings , fastings ? &c. why am i alwayes in jeopardy of my life ? nay , why do i dye daily ? what advantage is all this to me if there be no reward , no resurrection ? and the saints in the . hebrewes , . are said to be tortured , mocked , scourged , imprisoned , stoned , sawne asunder , tempted , slaine with the sword , to wander about in sheep skins , and goat skins , to be destitute , afflicted , tormented , and would not accept of deliverance . why so ? did they not run with the world , into every excesse of riot ? did they not saile with every wind , turne with every tide ? yea , did they not sweare and swagger , rant and roare , and say with the epicure , let us eat and drink , for to morrow , or shortly ▪ we shall die , and then there will be an end of us ? no saith the text. they looked for a better resurrection : a resurrection to life and ▪ reward , for they knew full well , that if they suffered with him , they should raigne with him . neither was this resurrection , which they expected , that first & spiritual resurrection , namely a rising out of sin , unbelief , ignorance , &c. to live in newnesse of life , for that the apostles , and the other saints , had attained to in their several measures , or else they had not been able to endure such sharpe sufferings for christ . but as their sufferings were outward in the body , so they waited for the perfecting of the adoption , even the redemption of their bodies , so that the resurrection here spoken of , can be no other , but that great and general resurrection , when all men shall be raised , and both souls and bodies reunited to suffer , or to raigne together . and for that general judgement , which is said to be a disposing of all things , both good and evill , to a full end , and period , or perfect state of life , and death , pleasure , and paine , salvation , or damnation . let us a little consider what these good and evill things are , that so we may be able to judge of this doctrine . the good things in the saints , are faith , hope , love , joy , peace , gentleness , kindness , meeknesse , &c. now these being the divine nature , or christ in the saints , the hope of glory ; cannot be capeable of pleasure or salvation , for they were never lost : but the poor creature was lost , and christ came to save that which was lost . and by taking the poor creature into the divine nature , or the same spirit with himself , saves the lost creature , and not the good things in the creature . on the other side , the evill things in evill men are , unbeliefe , wrath , hatred , mallice , envy , thefts , murders , adulteries , idolatries , &c. and these being the devill in the creature , with whom the creature is made one in sin , what pain , or torment , or damnation can befall these ; when the persons by whom , and in whom , they were acted , perish like bruite beasts and have no resurrection ? therefore as god by taking his own into himself ; saves them souls and bodies together with , and in him . so the wicked and unbelievers , who are not in christ , or christ in them , but are one with the devill in sin ; are therefore soules and bodies , condemned to be destroyed in , and with the devill , and sin . indeed , this resurrection and judgement is already begun , for the saints are risen with christ , and christ is daily raising of them in himself . but the perfection and full completion thereofis , and shall be when all the saints are gathered into christ , to make him compleat in eternal glory . and so likewise this judgement is begun already , the judge sits every day , christ is refining , and purifying the saints with fire and fullers sope , ( the power of his spirit ) destroying all their lusts , and corruptions , subduing their vile bodies , and will at length change them , and make them like his glorious body . and he is also daily judging the wicked . first in themselves , convincing them of sinne , and yet hardning them therein . and then he is judging them by the saints , for when they behold the godly , and undefiled conversation of the saints , they are ashamed , and condemned in their consciences , though they hate them for the same . now though christ be thus judging daily ; yet the perfection of this judgement , is that which the apostle calls a revelation of the righteous judgement of god ; when he shall render to every man according to his works . to them who by patient continuing in well doing , seek for glory and immortallity : namely to them who are in christ and are acted , and carried forth by him , to set forth his praise , and glory to immortality ; to them he will give eternal life , or glorifie them with himself in his eternal glory in heaven . but to them who are contentious , and do not obey the truth , ( which is christ ) but obey unrighteousnesse , ( which is the devill ) indignation , and wrath , tribulation , and anguish , everlasting destruction from the presence of the lord , and go ye cursed into everlasting hell fire , prepared for the devill and his angels . q. heaven , and hell are misteries , and admit of divers acceptations , as gods right hand , and his left , his love , and his wrath , pleasure , and paine , salvation , and damnation , but properly heaven , is where god is , and that is in every man : and hell is where satan is , and that is in every man. for there is in every man light and darknesse , good and evill , michael , and the dragon : now as michaell casts out the dragon ; so darkness , unbelief , and all sin shall be cast out of man ; christ shall make a separation , for all things that are good , as love , joy , peace , delight , holinesse , &c. and god shall be comprehended , and gathered into one body of unity , and concord , in glory , which is in heaven . and on the contrary , all evill , as hatred , sorrow , sinne , error , death , and darknesse , and devils ; shall be gathered into one body of confusion , and torment which is hell . for although it be said , revelation , . . that the fearfull , and unbelieving , and abhominable , and murderers , and sorcerers , and idolaters , and all liars , shall have their part in the lake of fire and brimstone , which is the second death . yet those words can have no relation to mens persons , for if they have , what will then become of all men ? for what man is there , which hath not one or other of these sins in him ? but great is the mistery of godlinesse , god manifest in the flesh , the truth manifest in a form , so here is a mistery wrapt up in these words ; for this evill is not threatned against the persons of any , no not of the most wicked , but against these , and all other particular sins , and offences , which break through the persons of men , which being put together , make up a perfection of wickednesse : and which as a body of uncleanness dwells in men ; and this the apostle calls flesh , and sin , even in himself . and this is that which must be cast into the lake of fire and brimstone . the wrath of god shall never cease burning up these lusts , in this body of sin and death , untill it hath quite consumed them . for what other heaven can be intended , or expected ; but a glorious uniting of all good things into god ; or what other hell can be imagined , but a casting away of all evill things into torment , confusion , and darknesse ? a. that heaven and hell are misteries , and are also of various significations , is not denied , for the kingdome of heaven is sometimes taken for the outward profession of the gospel , and sometimes for the inward life , and power of the gospell , &c. hell is also taken sometimes for the grave , and sometimes for satans kingdome in mens hearts ; for he is called the prince of the power of the aire , the spirit that rules in the hearts of the children of disobedience . and although heaven and hell be misteries , yet they are not altogether misteries . the scriptures are misteries , but yet they are misteries revealed , christ spake sometimes plainly , and spake no parable , heaven and hell are misteries yet misteries revealed ; for there are these three things in all misteries . . the historical , or litteral narration . . the interpretation , and meaning . and thirdly , the truth , or substance and reality . and the first , and the second of these , be meer nothings , without the third . true indeed where god is , there is heaven , for god dwells in glory , which is heaven , and by his glorious appearance in his saints , he brings heaven into their hearts . againe , hell is where satan is , and that is in wicked men . for he dwels and raignes in them , and hath his kingdome in their hearts ; sometimes he steales into the saints , and troubles them , and disturbes their peace , and causes mutinies in the soul , but he dwels not there long , for christ and he cannot dwell long together , christ casts him out , and suffers him no more to enter , that is not to raigne . and that god is not in all men , in his love in jesus christ , which is heaven , hath been shewed already . but he is onely so in his saints whom he doth not onely act , and order , by outward , and generall providences : but also hath taken them into himself , through his son by his spirit ; and they are so united or made one with himself in that eternal spirit , that they are thereby carried forth of themselves to live with him , and in him ▪ christ makes in them a separation indeed , for he casts out by degrees the old man , with all his deeds , which is that body of sin the apostle speaks of , & which is not wholy subdued while the saints abide in the flesh ; and so he is gathering all the saints , which are those good things , for the saints are himself ( into god , which is unity in glory ) blessednesse , heaven . but as for the wicked , christ is not in them , nor they in him , nor of him , but of their father the devill . and being incorporated , and made one with him in sinne ; so they are carried on by him , to live in all ungodlinesse with him , and so must needs be in hell : for satan hath his kingdome in their hearts : hence it is , that out of that bottomlesse pit proceed murders , adulteries , &c. and whatsoever is evill , and of the devill . and hence it is also , that wicked men are many times tormented with hellish feares and terrors . and thus wicked men are in hell , when they think themselves to be in heaven , even in this life . but more especially , by hell torment , to which the wicked are reserved untill the judgement of the great day , to suffer the vengeance of eternal fire : when all sin , and all sinners , and devils , and wicked spirits shall be gathered into one body , and confounded , or cast into a condition of torment , or lake of fire , which shall be kindled with the wrath of god like a river of brimstone , which is the second death . and whereas it is said , that the evill or punishment threatened in the . rev. . cannot relate to mens persons , because if it should , what would then become of all men , there being not a man that hath not one or other of these sinnes in him , and so conclude it to be a mystery wrapt up in a form of words . to which it is answered , that the saints are in gods esteem without sin , for he lookes upon them in christ , and as christ , and so he cannot behold iniquity in them . again , the saints are born of god as to the divine nature in them , and all that is born of god sins not , neither can , for the seed of god remaines in him . again , to say and affirm , that the saints see an end of sin in them , and that christ hath finished transgression in them , and that let them doe what they will they cannot sin ; and yet to conclude , that the punishments there spoken of cannot relate to mens persons , because the saints must needs be guilty , as having sin in them ; if this be not a mystery , or rather a contradiction , let all men judge . indeed the saints , even the best of them , are in hell before they be in heaven , for they all passe through a state of nature , a kingdome of sin , where while they remain unregenerated , they are in the kingdome of satan , without christ , and without god in the world : but when god reveales christ in the soul , when they are regenerated and born anew , when christ who is both light and life appeares , then they are translated out of this kingdome of darknesse , and entred into heaven ; then they are in the glory of god , for god dwells in glory , and when he hath taken any soul into himself in the least measure or degree , then that soul is in heaven . and this is many times but a low and clouded condition , and great mixtures of light and darknesse , day and night , peace and trouble , because they cannot apprehend any thing of god , but through a veil , or fleshly ordinances , and formes of worship , and therefore see and enjoy him very imperfectly ; and yet they are in heaven in this low condition . but when christ comes forth in the spirit indeed , and transformes them into his image of glory , that is when they apprehend their union with god in christ , and that they partake of the same spirit , or divine nature with christ , and that god loves them in christ , and as christ , they being one with him , and of him . then are they carried forth unto him above all external things : then they cease to know any man , yea , even christ himself after the flesh : then the vaile is taken away , even the flesh of christ , or fleshly and carnal ordinances ; and here they see god cleerly , and not in shadowes and formes , and enjoy him purely in the spirit , without the help of any created thing . then god is the saints light , for they are entred into that city which needs not the light of the sun : where all teares are wiped away , where there is no death , neither sorrow , nor crying , nor pain ; where they live in god , and enjoy him above all feares , cares , troubles , and distractions , because all former things , or low apprehensions of god , are passed away . and this is the kingdome of christ in the spirit , which is heaven in a high degree ; but yet not the highest degree , for that is in the kingdome of god , which is distinct from the kingdome of christ , eph. . . for christ must raign untill he hath subdued all his enemies : and the last energy which shall be destroyed is death : now death cannot be destroyed untill it be destroyed even in the saints , which shall remain to the very last period of time ; for although christ by his death did overcome death , and plucked out the sting thereof , that it cannot hurt the saints , yet death is not slain and quite destroyed , untill sin , satan , and flesh be also , destroyed , and that in the saints of the last generation ; when christ hath put down or subdued all that sinfull rule , and authority , and power , that is contrary to him : then shall the end come , and then shall he deliver up the kingdome to god even the father : then shall cease the kingdome of christ , as also his priesthood , and his prophetical office likewise , and then shall the bodies of the saints ( which have been rotten and consumed to earth , for many yeares ) be raised , though not the same bodies : for that which is sown is not quickened except it die ; they were sown corruptible bodies , they shall be raised incorruptible : they were sown in dishononr , they shall be raised in glory : they were sown in weakness , they shall be raised in power : they were sown natural bodies , they shall be raised spirituall bodies : thou sowest not that body that shall be , but god giveth it a body as it pleaseth him : then shall all the saints be gloriously united into their head , and so make up one compleat christ : yea , then shall the son himself , even christ compleated , be subject unto god , or taken into god , that god may be all in all . then relations , and manifestations shall cease , for god will not be known or enjoyed by them , or in them : there shall be no more father and son , christ and christian , head and members , for god , christ , and the saints , shall be gloriously united , and made one , in that one entire , pure , glorious , and eternall spirit , and so live and remain in onenesse of glory , which is both unspeakable , unconceivable ; and endures and abides to all eternity . to god onely wise , be glory , through christ jesus , by the holy , immortall , eternall spirit , for ever . amen . finis . notes, typically marginal, from the original text notes for div a -e a cor. . . b pet. . . c cor. . . d james . . & . . e rev. . & . f eph. . . vers . . vers . . vers . . vers . . g exod. . . heb. . . h cor. , , . i gal. . . k cor . , , , . col. . . m eph. . . n col. . . o ioh. . . . p heb . . . q rom. . . r pet. . . s isa . . . . t psal . . . u rev. . . x rom. . . y levit. . . z prov. . . a luke . . b rom. . . c eph. . . d phil. . . e mat. . . f cor. . . g heb. . h cor. . . i deut. . . k jer. . . l joh. . , , . m ioh. . . n pet. . . o rev. . p rev. . . . . q thess . . . notes for div a -e heb. . . . mark . . john . . cor. . rom. . . mat. . . tim. . . cor. . . . jer. . . john . isa ▪ . . psal . . . isa . . . and . . iohn . . . heb. . tim. . . heb. . . isa . . . rom. . . phil. . . gal. . . rom. . . . cor. . rom. . . eph. . . num. . . isa . . . psal . . . prov. . . psal . . . . rom. . . gen. . . prov. . , , . psal . . . . prov. . . gen. . . gen. . . gen. . . gen. eccles . . . gen. . . . cor. . . jude . gen. . . . hab. . . sect. . rom. . , . jam. deut . . eph. ●… , . rom. . . gen. . , . gen. . , to . gen. . . gen. . , , . eph. . . gen. . , , . gen. . . psal . . . psal . . . rom. . , . tim. . . jer. . . hos . . . mar. . . rom. . , , &c. sect. . jer. . . gen. . . isa . . . rom. . , . rom. . . prov. . and the . . rom. . . mark . . mat. . . pet. . . mark . . sect. . levit. . , , , &c. rom. . c , , , &c. gen. . . gen. . . job . . and . . eph. . . ezek. . . sect. . gal. . . eph. . . psal . . . phil. . . luke . . mat. . . iohn . . mat. . . iohn . . mat. . . phil. . . rom. . . heb. . . rom. . . ioh. . ▪ . tim. . . isa . . . gal. . . sect. . gen. . . gen. . . rom. . . gen. . . deut. . . gal. . . rom. . , . exod. . . heb. . . heb. . exod. . . gen. . , , . gen. . . isa . . . sam. . . eccles . . exod. . . rom. . . and . . rom. . . habbak . . . josh . . levit. . . rom. . , , , &c. rom. . . and . . and . . . exod. . . exod. . . dent. . , , . deut. . . and . . deut. . , . exod. . . deut. . . exod. . . chap. . rom. . . levit. . . deut. ▪ levit. . , . deut. . . psal . . . jer. . . deut. . . isa . . . rom. . . neh. . . rom. . . rom. . . isa . . , . psal . . . deut. . , , . thess . . . rom. . . jer. . . cor. . . exod. , and , and . exod. . exod. . , . exod. . . exod. , , , , . tim. . . psal . . . isa . . and . . phil. . . isa . . . iohn , , . cor. . , . exod. . . cor. . heb. . . gal. . . heb. . . levit. . mat. . . pet. . . cor. . pet. . . mal. . . heb. . cor. . . john . . acts . ▪ acts . , , , . &c. exod. . , . cor. ●… . ●● heb. ●… . ●● isa . ▪ ▪ tit. . . iohn . . heb. . . gal. . . levit. . , , , , &c. deut. . , , &c. rom. . , , . gal. . . psal . . . heb. . . heb. . . joh. . . heb. . . eph. . . col. . . deut. . , , . exod. . . psal . , . , , , &c , luk. . gal. . . eph. . , . eph. . , , . eph. . . eph. . . and . . nehem. . , . tit. . , . eph. . . joh. . , . acts . , . levit. . deut. . rom. . . joh. . . mark . . eph. . . joh. . . rom. . , , . cor. . . mat. . . rom. . . rom , . . hos . . . psal . . . rom. . . rom. . . rom. . . rom. . . rom. . . rom. . . rom. . . verse . chron. . . rom. . . acts . , . eph. . . col. . . eph. . . rom. . . mat. . . cor. . . rom. . . rom. . , rom. . ▪ tim. . . gal. . . rom. . . rom. . . rom. . . rom. . . rom. . . heb. . . heb. . . rom. . . heb. . , . heb. . . cor. . exod. . joh. . . isai . . . acts ▪ . . rom. . . cor. . . cor. . . rom. . . rom. . . rom. . . heb. . . isai . . , . cor. . gal. . . joh. . . psal . . luk. . . cor. . . acts . . joh. . . rom. . . eph. . . ● cor. . , . mat. . . exod. . . exod. . . chron. . . lev. . , , , , &c. isai . . . cor. . luk. . , . rom. . . cor. . . mark . . tim. . . acts . . gal. . . jer. . . rom. . . phil. . , . cor. . mat. . . rom. . . rom. . , . rom. . , . joh. . . rom. . . rom. . rom. . , joh. . . jam. . . rom. . . jam. . . gal. . . jam. . . joh. . . rom. . . isai . . . and . . gal. . . phil. . , . phil. . . gal. . . rom. . . rom. . . cor , . cant. . . isai . . . cor. . col. . , . rom. . . rom. . . ezek. . king. . , , , . ezek. . . and . . verse . luk. . , king. . , . rom. . . rom. . , . numb . . . tit. . . cor. . mat. . . rom. . . prov. . joh. . . act. . . cor. . act. . . acts . . and . . acts . . ver . . ver . . ver . . joh. . . ver . . ver . . ver . . ver . . ver . . mark . . , . psal . . , , . eph. . , . king. . . psal . . , psal . . . eph . . zach. . . mat. . . rom. . . tim. . . eph. . . pet. . . tim. . . heb. . . mat. . ● . eph. . . acts . , . cor. . eph. . , . acts . , . gal. . . tim. . . cor. . . rom. . . eph. . . tim ▪ . acts . . cor. . , . cor. . . tim. . ▪ . isai . . . cor. . , , . thes . . , . thes . . . tim. . , . pet. . . dan. . , , . gen. . . gal. . . numb . . psal . . . gal. . . rom. . . ver . . acts . , ● . mat. . . zach. . . john . . joh. . . eph. . . prov. . . mat. . . gal. . . zach. . . rom. . . eph. . . ezek. . mat. . . jam. ▪ . joh. . . psal . . . psal . . . jam. . . cor. . , . mal. . . jam. . . phil. . . luk. . . joh. . . joh. . . psal . . . gal. . . thes . . . isai . . . gal. . . joh. . . rom. . . rom. . . thes . . . thes . . , . sam. . gen. . psal . . . pet. . eph. . . luk. . . col. . . heb. . . mark . . luk. . . mal. . . deut. . . heb. . . pet. . . luk. . . mat. . ● . jer. . . mat. . . luke . , , , . luke . , . john ▪ . cor. . . mat. . ●… . luk. . john . . acts . . matth. . . matth. . ioh. . . acts . . verse . verse . mat. . , . mat. . , . cor. . mark . . act. . . and . . cor. . ▪ act. . , , . act. . . act. . . act. . . act. . . cor. . , , . and . . luk. . . gal. . . rev. . . john . . king. . . thes . . . gen. . , , eph. . . and . . heb. . . ●eb . . . eph. , , . cor. . , , , , , . pet. . . . heb. . . joh. . . luk. . . isa . . . heb. . . joh. . . luk. . ▪ heb. . . luk. . . rom. . . cor. . . isa . . . cor. . . cor. . . joh. . . pet. . . joh. . . cor. . . act. . , . act. . . &c. luk. . mat. . , , . joh. . . joh. . . mat. . mat. . , , . luk. . , . joh. . . act. . . acts. . . act. . , , . cor. . cor. . . . joh. . . . . isa . . . and . . cor. . . heb. . . . cor. . . joh. . . mat. . . mat. . . mark , . . luk. . ▪ act. . , . cant. . . joh. . . luk. . . cor. . , , , . mat. . . tim. . . joh. . . . joh. . . . . . . . . . . . . . . . . . . . phil. . . ●oh . . . ● . isa . . . joh. . joh. . ▪ rev. . . . psal . . . psal . . . . joh. . . joh. . . gal. . . psal . . . pet. . . luk. . joh. . . joh. . ▪ luk. . , . rom. . . pet. . . rev. . . psal . mat. . . tim. . . rom. . . rom. . . , . vers . ▪ vers . . rom. . . . . rom. . . . . tim. . , . . . . . . act. . , . joh. . . joh. . . joh. . , . col. . . isa . . , isai . . , . . ▪ . . . isa . . . . . . . . isa . . , isa . . . . mat. . isa . . . . tit. . . isa . . . . cor. . . eph. . . rom. . ●● . . rom. . . . rom. . . . . ● cor. . . . isa . . . act. . . eph. . ● ▪ gal. . . cor. . . rom. . . vers . . rom. . . vers . . . . vers . . . eph. . . . . . col. . . rom. . . eph. . . . joh. . . pet. . . jude . . pet. . . tim. . . col. . . rom. . . col. . . eph. . . jer. . . joh. . . eph. . . joh. . . luk. . . mark. . . gen. . james . . . eph. . . . . . pet. . . . mat. . . gen. . . rom. . . rom. . , . gen. . . . cor. . . act. . . cor. . . isa . . . mal. . . . cor. . . isa . . . ● isa . . . rom. . ▪ . isa . . . isa , . ▪ , . joh. . . eph. . . col. . , . col. . , . mal. . . mal. . . cor. ▪ . mat. . . luk. . . cor. . . verse . verse ▪ . rom. . . phil. . . rev. . mat. . psal . . . pet. . jude . thes . . rom. ▪ , rom. . . ezek. . , , . isal . . . rom. . . pet. . . eph. . , , . rom. . . rom. . . rom. . . rom. . . eph. . , . joh. . . joh. . . psal . . . prov. . . rom ▪ . , exod. . . mat. . . joh. . . eccles . . , . joh. . eccl. . . . . cor. . . joh. . . . joh. . . cor. . . thes . . joh. . . cor. . . . . . . . . . . . vers . . . ▪ heb. . . . . cor. . . heb. ▪ . rom. . . thes . . . . gal. . . . col. . . luk. . . gal. . . . mat. . . joh. . . mat . . joh. . . mal. . , . phil. . . joh. . , . cor. . ● . pet ▪ . . rom. . . . . vers . . . mat. . . mat. . . and . luk. . . eph. . . tim. . . cor. . . mar. . . cor. . . rom. . . rom. . . joh. . . joh. . . mark . , . mat. . , , . pet. . . jude . mat. . cant. . . numb . . . joh. . . eph. . . , . col. . . mark . , . cor. . , . pet. . . joh. . . cor. . . rev. . . eph. . . cor. . , . cor. . . cor. . , , . . ver . . . cor. . . st. augustine, of the citie of god vvith the learned comments of io. lod. viues. englished by i.h. de civitate dei. english augustine, saint, bishop of hippo. approx. kb of xml-encoded text 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) st. augustine, of the citie of god vvith the learned comments of io. lod. viues. englished by i.h. de civitate dei. english augustine, saint, bishop of hippo. healey, john, d. . vives, juan luis, - . 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xml conversion st. avgvstine , of the citie of god : with the learned comments of io. lod. vives . englished by i. h. dissipabit avgvstinvs . printed by george eld . . to the honorablest patron of mvses and good mindes , lord william earle of penbroke , knight of the honourable order , &c. right gracious and gracefull lord , your late imaginary , but now actuall trauailer , then to most-conceited uiraginia , now to almost-concealed uirginia ; then a light , but not lewde , now a sage and allowed translator ; then of a scarce knowne nouice , now a famous father ; then of a deuised country scarse on earth , now of a desired citie sure in heauen ; then of utopia , now of eutopia ; not as by testament , but as a testimonie of gratitude , obseruance , and hearts-honour to your honor , bequeathed at hence-parting ( thereby scarse perfecting ) this his translation at the imprinting to your lordships protecting . he , that against detraction beyond expectation , then found your sweete patronage in a matter of small moment , without distrust or disturbance in this worke of more worth , more weight , as he approoued his more abilitie , so would not but expect your honours more acceptance . though these be church-men , and this a church-matter , he vnapt , or vnworthy to holde trafique with either ; yet heere saint augustine , and his commenter uiues ; most fauour of the secular : and the one accordingly to marcellinus , the other to our king henry , directed their dedications ; and as translators are onely tyed , to haue , and giue , true vnderstanding : so are they freer then the authors to sute them-selues a patrone . which as to scipio , the staffe and stay , the type and top of that cornelian stemme , in quam , vt plura genera in vnam arborem , videtur insita multorum illuminata sapientia , your poore pacuuius , terence , or ennius , ( or what you list , so he be yours ) thought most conuenient to consecrate . vvherefore his legacie laide at your honours feete , is rather here deliuered to your honours humbly thrise-kissed hands by his poore delegate . your lordships true-deuoted , th. th. henry king of england , to ioannes lodovicvs vives greeting . worthy sir , and our very welbeloued friend , as soone as saint avgvstine de ciuitate dei , enlightned with your comments came to our hands , being right welcome to vs , it caused vs to doubt , whom wee should most congratulate ; either you , by whose so learned labour so ehoise a worke is finished ; or saint avgvstine , who long time imperfect and obscure , is now at last brought from darknesse to light , and restored to his ancient integrity , or all posterity , whom these your commentaries shall infinitely profit . but whereas it pleased you , to dedicate these commentaries to our name , wee cannot but retaine a gratefull minde , and returne you great thankes , in that especially your minde therein seemeth to manifest no vulgar loue and obseruance towards vs. wherefore we would haue you perswaded , that our fauor and good will shall neuer faile in your affaires , whatsoeuer occasion shall bee offered , that may tend to your auaile . so fare you happily well . from our court at greenwich , the xxiiii . day of ianuary m. d. xxiii . ioannes lodovicvs vives to the renowned prince henry the eight , king of england , lord of ireland , &c. salutations . it is so ordered by nature of mens dispositions , most famous king , as we admire them truely and heartely , whom wee perceiue excell in that knowledge , which pleaseth vs most , and is approued amongst all : diuers are giuen to diuers studies and exercises , nature doth so ordaine , as by this variety the world should consist both beautifull and wonderfull : and yet , as hee speakes , euery mans owne is fairest to himselfe . your maiestie long since hath beene esteemed , yea and admired , for your opulency and large extended empire , not conquered by armes & homicide , but lineally conuaied from your parents as , also for your strengh of minde and body , and for your warlike prowes . but now since you haue also giuen good proofe and essaies , how able are you in strength of wit and studies of wisdome , you are growne much greater and more admirable among all learned men , not , but that they highly esteemed you before , especially for that you ioyne mildnes with maiesty , goodnes with gouernment , therby to appeare a louelier and liuelier image of the prince of nature , who as hee is greatest , so is he best , yea best before he proued greatest . but men giuen to learning do not so much bewonder your wealth or your power , as with exceeding loue they imbrace & adore , that you are good & gracious : not deeming it to be admired that you are king , since euen wicked men haue oft beene kings , yea and remarkeable for fayre endowments of the body . but when your defence of the sacraments came forth , thē which nothing can be more elegāt , more pure , more religious , and in one word more christian , the reputation of your minds goodnes was much more confirmed , if more it might be : for it was now infixed in the minds of al , most firme & assured by many examples as if fastned with nailes , and admiration thereof arose in all men : yea euen in those who thinke nothing more honorable , more maiesticall then the power of a king ; & those that place riches aboue al things , & that ascribe exceeding much to the gifts of the body , to beauty , brawny strength , and agility , and that are students in the arts of war , as if war were the omnipotent cōmander of al things : wher-hence it comes to passe , that all princes , by all meanes & mediations they may , do ambitiously striue to hold frindship with you , al affecting to be ioined to you , or by confederacy , or which is more wished by alliance . nor want you the studies of priuate men , which by the splender of your vertues you haue raised , alluring some with your beneficence , or eather magnificeuce , others with your humanity and sweetnesse of demeanor , al with wisdom & iustice , two vertues indeed for a king. you being such i do insooth confesse my impudency , that oft times i did affect to be known vnto you : for this is my opinion , that it is no meane praise to be but knowne of you . and whereas at all other times fit occasion was wanting , it now voluntary presented it self , my commentaries vpon s. avgvstines bookes de ciuitate dei , being in a readines : which whē i bethought me to whō i might dedicate in such sort , as both i might win some fauor worth the esteeming , for my labor , and he to whō they shold be presēted , might not think so much learning as leasing , so much study as stubble , not a book , but a burthē or bundel were profered vnto him ; as also i might send them to a censor as graue as gratious , who only allowing thē , they might seeme approued and commended by the applause of all men , you onely came to mind for many reasons and respects . first , for that such is your vertue and learning , as euen to you i should haue presented them , if you had bin a priuate man : next did i see this was the next way to attaine my desire , which erst i had conceaued and in my selfe avowed . moreouer , as they tell that haue tryed , you are open-handed , & hearted to such kind of presents , then which scarse any may be more welcome to you . for who should offer you gold , filuer or gems , garments , horses or armo●… , should power water into the sea , and bring trees to the wood . and truely as in all other thinges , so in this , you do most wisely , to thinke that glory , beseeming your vertue and deserts , is purchased with al posterity by bookes & monumēts of learned men , if not by mine or those like me , yet surely by shewing your selfe affable and gratious to learned men , you shall light vpon some one , by whose stile , as a most conning pencill , the picture of that excellent and al-surmounting minde , purtraied and polished may be commended to eternity , not to bee couered with the rust of obliuion , nor corrupted by iniury of after ages , but that posterity an vncorrupted witnesse of vertues , should not be silent of what is worthy to bee spoken of , both to the glory of your selfe , when you are restored to heauen , though that be the best and best to be regarded , and also , which is principall and most to be aspired , to the example of them that shall then liue . besides all this , this worke is most agreeable to your disposition and studies , wherein saint avgvstine hath collected ( as in a treasury ) the best part of those readings , which hee had selected in the ancient authors ; as ready to dispute with sharpest wits best furnished with choisest eloquence and learning . whereby it is fallne out , that he intending another point , hath preserued the reliques of some the best things , whose natiue seate and dwelling , where they vsed to be fet and found , was fouly ouerturned . and therfore some great men of this later age haue bin much holpen by these writings of avgvstine , for varro , salvst , livy , and tvllie de republica : as hermolavs , politianvs , blondvs , beroaldvs : all which you shal so read , not as they were new or vnheard-of , but recognize them as of old . adde herevnto , that you and saint avgvstines point and purpose in writing , seeme almost to intend & attaine the same end . for as you wrote for that better rome against babylon , so saint avgvstine against babylon defended that ancient , christian and holier rome . this worke , not mine , but saint avgvstines , by whom i am protected , is also sutable vnto your greatnesse , whether the author bee respected , or the matter of the worke . the author is avgvstine , ( good god ) how holy , how learned a man , what a light , what a leane to the christian common-wealth , on whom onely it rested for many rites , many statutes , customes , holy and venerable ceremonies ! and not without cause . for in that man was most plentifull study , most exact knowledge of holy writ , a sharpe and cleare iudgement , a wit admirably quick and piercing . he was a most diligent defender of vndefiled piety , of most sweet behauior , composed and conformed to the charity of the gospell , renowned and honored for his integrity and holinesse of life ; all which a man might hardly prosecute in a full volume , much lesse in an epistle . it is well , i speake of a writer knowne of all , and familiar to you . now the worke is not concerning the children of niobe , or the gates of thebes , or mending cloathes , or preparing pleasures , or manuring grounds , which yet haue beene arguments presented euen to kings : but concerning both citties , of the world , and god , wherein angells , deuills , and all men are contained , how they were borne , how bred , how growne , whether they tend , and what they shall doe when they come to their worke : which to vnfold , hee hath omitted no prophane nor sacred learning , which hee doth not both touch and explane ; as the exploites of the romanes , their gods , and ceremonies , the philosophers opinions , the originall of heauen and earth , of angells , deuills , and men : from what grounds gods people grew , and how thence brought along to our lord christ . then are the two citties compared , of god and the world , and the assyrian , sicyonian , argiue , attick , latine , and persian gouernments induced . next what the prophets , both heathenish , and iewish , did foretell of christ . then speaking of true felicity , he refuteth and refelleth the opinions of the ancient philosophers concerning it . afterwards , how christ shall come , the iudge of quick and dead , to sentence good and euill . moreouer of the torments of the damned . lastly of the ioyes and eternally felicity of godly men . and all this with a wonderfull wit , exceeding sharpenesse , most neate learning , a cleare and polisht stile , such as became an author trauersed and exercised in all kinde of learning and writings , and as beseemed those great and excellent matters , and fitted those with whom hee disputed . him therefore shall you read most famous and best minded king , at such houres , as you with-draw from the mighty affaires and turmoiles of your kingdome to employ on learning and ornaments of the minde , and withall take a taste of our commentaries ; whereof let mee say , as ouid sayd of his bookes de faestis , when he presented them to germanicvs caesar . a learned princes iudgement t' vnder goe , as sent to reade to phaebus , our leaues goe . which if i shall finde they dislike not you , i shall not feare the allowance of others , for who will be so impudent , as not to bee ashamed to dissent from so exact a iudgement ? which if any dare doe , your euen silent authority , shall yet protect me . farewell worthiest king , and recon vives most deuoted to you , in any place , so he be reconed one of yours . from louaine the seauenth of iuly . m. d. xxii . an advertisment of ioannes lodovicvs vives of ualentia . declaring vvhat manner of people the gothes were , and how they toooke rome . where as avgvstine tooke occasion by the captiuity of the romaines to write of the cittie of god , to answer them , which iniuriouslie slaundered the christian religion , as the cause of those enormities and miseries , which befell them : it shall not be lost labour for vs ( sounding the depth of the matter ) to relate from the originall , what kinde of people the gothes were , how they came into italie , and surprized the cittie of rome . ¶ first it is cleare and euident , that the former age named those getes , whome the succeeding age named gothes , because this age adulterated , and corrupted many of the ancient wordes . for those two poets , to wit , rvtilvs and clavdian , when-soeuer they speake of the gothes , doe alwaies name getes . orosivs also in his historie sayth , the getes who now are named goths , departing out of their countrie with bagge and baggage , leauing their houses emptie , entred safely into the romaine prouinces with all their forces , being such a people , as alexander said were to be auoided , pyrrhvs abhorred , and caesar shunned . hierome vpon genesis , testifieth that the gothes were named getes of the learned in former time . also they were getes which inhabited about the riuer ister , as strabo , mela , plinie , and others auerre : possessing the region adiacent , a great part of it lying waste and vnmanured , being intemperate through extremity of cold : also the further parts of ister to scithia , and the hether parts towards thracia . where the towne tomus is , famous by the banishment of ovid , who often writeth , that he liued amongst the getes : they also inhabited the mediterranean parts towards germanie , and the spring head of the riuer ister . strabo writeth in his seauenth book , that in former time they were named daci and davi , when those nearer vnto pontus were named getes by the greeks , and that both those people spake one kinde of language . although plinie intimateth vnto vs , that there was no other difference betweene this people , but that the greekes named them getes , whome the romaines called daci . but wee will follow strabo in this place . the getes ( sayth hee ) , are a barbarous and sauage nation , strong and of a stout minde , contemning death , because they are perswaded that the soules doe returne againe , as mela writeth : or if they doe not returne , yet that they are not vttterly extinguished , and that they remoue into better places : but if neither happen , yet that death is better than life . it is reported that in later times the getes were named ostrogothes , and the daci called visigothes after their countrey names : because these bordered more toward the west , and the other more toward the east . but oftentimes these names are attributed as well to the one as to the other , without any difference , both by the olde and new writers . they report that this nation when the romaines did flourish most , made an inuasion into a prouince of the people of rome , in the warre of mithridates : whome lvcvllvs beeing generall , and managing the military affaires in asia , with a great armie expelled out of misia . after that they departed out of their owne countrey boundes with baerebista their captaine after hee had accustomed them to labour and millitary discipline , and that they brought many nations vnder the yoke of subiection . and that hauing passed ouer the riuer isther with a great armie , they wasted and spoyled thracia , macedonia , illiryum farre into the countries , putting the romaines in great feare of them . and that while the romaines were making ready their forces to goe out against them baerebista their captaine dyed . avgvstvs sent forth almost tenne legions against them , and so wasted and diminished their forces , that hee brought them from two hundred thousand to forty thousand , and sped so well against them , that he had almost subiugated the whole nation to the romaine empire . but a few yeares after they entring into the boundes of the romaines , slew oppivs sabinvs , and his armie , who had borne the office of a consull : yet cornelivs fvscvs ( domitian being emperour ) after many bickerings at last repressed their fury . traianvs the emperor warred often against them , whereby he gotte him-selfe greate glory and renowne . antonivs caracalla plagued them grieuously , oportunity seruing his turne , when they neither dreamed nor suspected any such matter . also in the daies of gordianvs they spread them-selues often into the bounds of the romains : but gordianvs the younger compelled them with little labour to depart out of their prouince with great losse . now this stout and mutinous people , discontented with the limits of their owne abode , many times hunted after oportunity to inuade the possessions of other nations . therefore philippvs vostrensis being emperor ( who first of the romaine princes professed christian religion ) more then three hundred thousand of them , making a great slaughter and spoyle , entred forciblie into thracia and mysia , adioyning neaerest vnto them . decivs was sent to driue them away , who had such bad lucke in his attempts , that hee gaue ouer before he obtained his purpose , which thing he closely smothered succeeding philippvs in his gouernment . afterward gallvs the father and volvsianvs his son concluded a peace with them vpon conditions vnprofitable vnto them-selues , which the gothes kept not very long , bearing them-selues bolde vpon the slothfulnesse and idlenesse of galienvs the prince , and assayled not only to make an attempt against thracia , and mysia , but also against asia minor. they wasted and spoiled bythinia , and returning 〈◊〉 europe , they made great spoyle and wast in thrasia and macedonia : and when they were making towards achaia , ma●…rinvs incountred them , discomfited them , a●… put them to flight , pursuing them so hard at the heeles , that hee draue them into their owne boundes . but they did not stay long there , although now departing out of their bounds , they were to deale with a most valiant prince , who had bone no lesse fortunate than he was valorous , if he had liued longer in his princely gouernment clavdi s was the man which partly destroyed , and partly tooke ccc thousand of them . which is an argument that the number of this people were almost infinite . for not many yeares after they rose vp in armes against avreliavs , possessing the empire , and were vanquished at the first encounter at danubius . 〈◊〉 cotantinvs made such a slaughter of them , that at last he inforced them to be at quiet for many yeres . for the condit on of their fight was such , that they did neither conquer without great harme done to 〈◊〉 enemies : nor were ouercome without much hurt done to them-selues and these things were acted by the gothes , while they had proper places of their owne to inhabite . now in the raigne of prince valens , the hunns which are likewise scythians them-selues , yet more cruell , barbarous and rude , in the affaires of humane commerce , remaining neare the riphaean mountaines , enclosed betweene tanais and the people , named massagetae : chased the gothes by force out of the region which they did inhabite . and although this region be not very commodious for the vse of men , by reason of the extreme coldnes : yet the hunns did esteeme it to bee more wholesome and pleasant than all the rest , being a people bred and brought vp in a soile seldome warmed with the beames of the sun . now the gothes driuen out of their country houses and dwelling places hauing bene accustomed before time to inuade the bounds of other nations , were now in such a narrow streight , that they must either valiantly lose their liues , or remaine within the possessions of strangers , hauing none of their owne . there are some that affirme that those getes ( which we said were named ostrogothes ) came into the territories of the people of rome , but that the visigothes dismayed and amated with the aduerse fortune of their associats , aduised them-selues to shift their dwelling , dreading to abide the like tempest , that the ostrogothes had suffered , the forces of the hunns ouerflowing al , like the swelling sea ) spoiling and destroying the neighbouring countries round about . this matter induced the visigothes to dispatch ambassadors with spee dy expedition to valens the romame emperor , who in the name of the whole nation humbly intreated , that he would grant them the countrey of mysia , which is on this side the riuer danubius , for their habitation and dwelling , ●…arnestly pretesting and vowing in the behalfe of all their countrey-men ; that they would all receiue the christian religion , and become true and faithfull tributaries to the people of rome , manfully defending those bounds of the romanes by their sword and goods , from the violent inuasions of the rest of the scythians . valens pleased with their conutions , sent lvpi●…inivs and mavinvs vnto them , as duumuiri to deuide the grounde , and assign●… places of habitations to the visigoths . but they began to lay burthens of oppression vppon the necks of the people through their coueteousnesse and crueltie : now for a while the gothes did patiently beare and lightly regarded the wrong done vnto them , because they were loath , beeing but lately entered into the bounds of strangers to kindle any fire of sedition : supposing that those greedy captaines being glutted with wealth would make an end of their oppressions . but while these coueteous wretches had little care for the distribution and prouision of victuals : they caused such a greeuous famine as was not onely a destruction to those hungry captaines them-selues , but also to the romaine prince , for the gothes being assailed with pinching famine ( like hungry beastes ) tooke vppe their weapons hastily , killing the romaine captaines and their guard , and then hauing armed them-selues , they range ouer all mysia , and so from thencepasse into the nearest thracia , which they compelled to become tributary vnto them . here valens encountred them , and there was a sore and bloody battell on both sides , so that the romaines were scattered and put to flight , and a great many of them slaughtered . the emperour him-selfe beeing wounded was taken prisoner by the enemie , whome they burned aliue , so great was their furie after the effusion of so much blood . and then beeing proud of their victory , they march forward to bizantium , and no repugnant forces stopping their passage , they besiege the cittie , which held out for some space of time by her owne strength , by the industry and councell of dominica , who was wife vnto valens : for the hartes of the cittizens were fast vnited toward the prince by the great bounty and liberality of dominica . afterward , the siege beeing raized by the valour and power of valentinianvs , brother to valens , they retired backe and departed . valentinianvs adopted theodosivs a spaniard , sent for out of spaine , and made him partaker of his empire . he vanquished and putte the gothes to the worst in many battels , compelling them to bee humble sutors for peace , which beeing graunted , halaricvs their king comming to visite theodosivs beeing sicke , fell him-selfe also into a disease , of which hee died within a few moneths after : neither had they any other king , or captaine but such as the romaine emperor elected and appointed ouer them . in the meane while theodosivs of millan , who was a prince without all controuersie equall to the rest , and inferior to none of the most renowned , as well in warre , as peaee , departed out of this life , leauing two sonnes behinde him , named archadivs and honorivs , and one daughter called placidia . he made archadivs gouernour ouer byzantium and the orientall regiment , and honorivs ouer the occidentall , and the cittie of rome . and because they were some-what young , hee assigned tutors and gardians ouer them in his testament , for their better education : namely rvffinvs ouer archadivs , and stelico ouer honorivs , both of them beeing crafty and wicked wretches , and so qualified by nature , as they could easily insinuate them selues into the bosome of princes . these two bad protectors abusing the minority of these princes ( beeing an age subiect to iniury ) that they might increase their owne ritches and strengthen them-selues with great power ; did not bend their affects to the fruition of any priuate greatnesse : but their ambitious and treacherous thoughts aymed at the highest steppe of royall dignity . rvffinvs coueted the empire for him-selfe , stilico for his sonne . thus both of them busied their wittes , and stretched the sinewes of their strength to satisfie their aspiring thoughtes : but they perceiued , that they could not come to the vpshotte of their desires but in the time of warre : because then the peaceable state beeing troubled , with the tempest of warre , their hatefull thoughts could not so well be discouered , and might with farre greater facility bee effected , the mindes of the princes being perplexed with terrors of the warres , which might bee an occasion to grant any thing to men nearest vnto them , and such as should haue the chiefest command in the administration of all affaires . for they were not ignorant that in quiet time of peace ( as in a fayre and calme day ) the darke cloudes of their blacke mindes would soone haue beene discerned , and that punishment should with more expedition bee inflicted vppon them , the princes and nobles hauing leasure of consultation concerning that matter . wherefore both of them solicite and incite the gothes ( a people ready to blow the bellowes to kindle the flame of sedition and tumults of war ) that they would make war against their prince , setting an edge vpon their greedy appetit with hope of a great rich booty : the gothes supposing now that oportunity was their friend , so that they might do some great good for themselues : or at least ( the war not attempted ) returne home again with no smal prey : betooke themselues to armes , and hauing created halaricvs to bee their king , one of their owne bodie , and of the famous house of the balthi : depart out of their owne bounds , not without great feare and terror of those which bordered neare vnto them . and within a while after radagaisvs ioyned himselfe vnto their king with two hundered thousand gothes : and when as no one land was able to nourrish two such hugh armies , the generalls were constrained to seperate their tents , and one of them going one way , and the other another way through panonia , illiricum , and noricum , they burne , and spoile all things , that commeth in their way , and at last they come into italy . now rvffinvs , foolishly executing his designments , was slaine by those souldiers at thessalonica . but stilico more cra●…tilie concealed his wicked plot . and now radagaisvs was come to the cittie of rome with his army marching through etruria , putting all in great feare and terror , which way soeuer hee went. the citty of rome troubled with exceeding feare sendeth mercenarie captaines against him at his first approch . now radagaisvs v●…isedly and rashly ordering his army , threw himselfe , as it were , head-long into places of disaduantage . so that the multitude of his souldiers pyned , & were consumed with famine , depriued of their victual , and he himselfe seeing things were come to this vnlucky euent , attempted with a small company , to escape by flight be a secret and priuate way , but hee was intercepted , and slaine by the romane souldiers , and a great multitude of gothes were sold at a very low rate . after this ouerthrow , and slaughter of the gothes , halaricys entreth into italy , affrighting euery one with farre greater dread , then radagaisvs had done before , when tydings was brought vnto stilico , which was at byzantium , hee sent some of his souldiers before him , which should set vpon the rereward of the armie of the gothes , and by that meanes hinder them from making any great slaughter , or spoile of the country . afterward , hee marched forward towardes them by the coast of the vpper sea , with all the forces of his horse-men and foote-men . the two armies pitch their tents neere rauenna , the gothes got that part which is named pollentia via , who in respect of their infinit number did farre exceed the romanes : but in regard of skill , and militarie discipline , they were in no sort comparable vnto them . now stilico had often times gotte the vpper hand ouer the gothes by his warrelike policie , and had cooped them vppe in such a narrow place , that sitting idlie at home hee might haue ended the warres at his pleasure , if hee had beene willing . but hee resolued to remaine with his armie vntill the vandalls his friends and fauorites were come into france . for hee was perswaded without any doubt that then good occasion would bee offered vnto him for obteyning the empire for evchlrivs his sonne . therefore he trifled away the time by making a few light skrmishes with the enemy . but when halaricvs had ferrited out his hidden drift by secret passages , hee disclosed it to honorivs . and when as by this good turne ( as by a ritch gift ) hee supposed hee should both calme the fury , and insinuate himselfe into the fauor of honorivs : hee was encoraged to make petition vnto him , by the same ambassadors which he sent to reueale the treason of stilico , that hee would grant part of france vnto him for his people to inhabit there , promising that they should liue after the lawes of the romans , to the aduancment of the romane empire , and their warres ; and that they would be inferior to none of their prouinces either in fealty , or dutifull seruice . the emperour amazed with this doubtfull mischiefe , made choice rather to admit the gothes into part of his dominion then to procure a finall destruction to him and his , by the disloyalty of perfidious stilico . but halaricvs was not the first , that discouered to honorivs what villanie st●… was forging . neuerthelesse he thought it was dangerous for him at any time to put such a man to death , as was father in law vnto him by his two wiues , beeing also so potent and mighty by his ritches farre aboue the highest degree of any priuat person . therefore hauing dispatched his letters , hee sendeth them vnto stilico by the ambassadors of the goths , willing him without delay to permit the goths , to haue free accesse into france . stilico gaue but cold entertainment to this newes : for hee saw tha●… he was defrauded of his great hope , and hee likewise suspected that his secret consultations some-time hidden in his brest , were now divulged and dispersed into the ayre . yet for all that , his stout , and stuborne minde made some pause vpon the matter : at last making choice of that which was safest for him , hee answered that hee would obey the commaundement of his prince . neuerthelesse being loath to giue ouer so , and that the matter might not slippe wholie out of his hands , hee suborneth one named savlvs and the souldiers of the iewes to follow the gothes hard at the heeles , who killing some thousands of them , oportunitie beeing offered , might by that meanes exasperat the mindes of the people and mooue them to breake the league . now this savlvs vpon the lords day , which by the ancient institution of our religion wee obserue as sacred and holie : wherein the gothes were wholie intentiue to diuine seruices : made a suddaine and violent assault against them , and in the first tumult and vprore slew some of them . the gothes being terrified with this vnexspected accident , consult suddenlie , as well as they might , in such a sudden and fearefull case , whether they should arme themselues for their defence , or not . for they held it a haynous crime , to touch any weapons , to shedde mans bloud , to make any slaughter of men on the festiuall day of our sauiour . but when the furie of the iewes was without any meane , and measure in killing , murdering and slaying , then euery priuat person following his owne minde , armed himselfe for his owne safety , attending no longer what councell might asigne them to doe . now many of them beeing armed , and come together , halaricvs hauing put his companies in arr 〈◊〉 so ●…ll as shortnesse of time would giue leaue casilie repressed the rage and madnesse of this 〈◊〉 and vnwar like people . for the gothes hauing a little conflict with them 〈◊〉 the iewes , and put them to flight . afterward hauing complained that they were enforced to pollute and contaminate the sacred and diuine law , by the cruelty of them who had violated the lawes of men : and also calling vpon christ , in whose name they tooke their oth when the league was confirmed betweene them , whose holy day they had polluted against their will , with effusion of bloud , murders , and slaughter ; then without 〈◊〉 inflamed with furie and rage , they march thorough italie to displate their bloudie colloures before the citty of rome . now not long before stilico had dismissed some of his souldiers , as men of small reckning , and of no vse but in time of warre : but by reason of the instant terror of imminent daunger , hee was constrained to send to the emperor , to haue them sent backe againe vnto him , with a new supplie of other companies , that hee might goe with all the strength they could make to withstand the enterprizes of the gothes . honorivs being throughly possessed concerning the plot of trayterous stilico sendeth a great armie of souldiers vnto him : hauing priuilie giuen the captaines in charge , that watching fitte occasion they should suddenlie kill stilico and his sonne . now they hauing consulted one with another concerning this action , and appointed a certain●… day , when they might coragiously execute the commaundent of their prince : suddenly a●…dat vnawares set vpon stilico and his sonne , some on this side some on that , and so slew them both , and some of his kindered which made resistance to rescue them . this quick dispatch of these two traytors was acted at rome in foro paci , in the market place of peace . but the improuident and carclesse emperour , after his generall was slaine , had no care to place another in his roome . i think he did it to preuent that any other hauing the like powre should attempt the like practize . so that now the army beeing destitute of a chiefe commander , was pittifully discomfited by the gothes , who made such hauoke , and slaughther of the souldiers , that the very name of the gothes , bred an exceeding terror and discoragement in the hearts of them all . now the gothes hauing put the romanes to the foile , bring their bloudie ensignes to the city of rome , and tooke the same , afflicted with a long siege , and beeing entered into the towne they beginne to rifle , ransacke and spoile it , beeing farre more greedy euery man to get a good bootie , then to commit slaughters , rapes , adulteries , and such like odious and filthy facts as are commonlie acted by the vnbridled out-rage of dissolute souldiers , at the sacking of cities . for when halaricvs was ready to enter into the citty , he caused two edicts to bee proclamed to his souldiers . the one was , that euery man should abstaine from slaughter , and laying violent handes vpon any person : because such cruell deedes , did highly displease him . the other was , that whosoeuer had taken sanctuarie in the temples of the chiefe apostles , should haue no harme done vnto them , nor those holie temples bee prophaned by any , and that the offendor should suffer death . the city of rome was taken by the gothes , after it was founded anno. m. c. l. xiiii . cal. april . plavivs , and varro being consulls . but after what manner is was taken , the historiographers make small relation . papt sta egnativs saith , that he had the manner of the taking of it , out of the workes of procopivs a greeke author : and that hee did not a little maruell why the interpreter did wittingly , and willingly ouer-skippe that place : or if it were so , that hee lighted vpon an vnperfect booke , that hee tooke no better heed to marke what was wanting . i my selfe haue not seene procopivs the greeke author , therefore the truth of the cause shall relie vpon the credit of egnativs : a man verie industrious and learned , as farre as i canne iudge by his workes . these are his words ensuing . halaricvs had now besieged rome , the space of two yeares , when honorivs remayning carelesse at rauenna was neither able , nor durst come to succor and releeue the citty . for hee regarded nothing lesse then the wel-fare and safety of the city , after the death of stilico , hauing no care to place another generall in his roome , which might haue managed the warres against the gothes . these things were motiues to stirre vp the gothes to besiege the cittie , perceiuing that either the romane souldiers daylie decaied , or that they went about their affaires without any corage . but when they found that they could not winne it by force , hauing besieged it a long time in vaine : then their barbarous enemies turne their thoughts to attempt what they may doe by policy . and now they beginne to make a false shew of their departing home into their owne country , wherefore they call three hundered young men , out of their whole army , excelling in actiuity of body and corage of minde , which they giue as a present to the noble-men of rome , hauing instructed them before hand , that by their lowly carriage , and obsequious seruice , they should bend themselues to win the fauor , and good liking of their maisters ; & that on a certaine day concluded betwen them , about noone-time , when the romane princes were either a sleepe , or idly disposed , they should come speedily to the gate , which is named asinaria porta , & there suddenly rushing vpon the keepers , murder them speedely , and then set open the gate for their country-men to enter , beeing ready at hand . in the meane while the gothes prolonged their returne , dissembling cunningly that some-time they wanted this thing , and some-time that . at last these three hundered young men wake●…il to take the tide of oportunity , dispatched their taske coragiously , which they had vndertaken , & , at the appointed day set the gate wide open to their countri-men , and friends . now the goths hauing gotten entrance , rifle , ransack , spoile , and wast the whole city , procuring far greater dishonor , & shame vnto the roman nation , then they did losse by the taking of it . there are some which thinke the gate was set open by the meanes of proba , a most famous , & wealthy woman , pittying the lamentable , and distressed case of the common people , who died euery where , like brute beasts , pined with famine , and afflicted with grieuous diseases . there are two things worthy of serious marking , first that halaricvs made an edict , that no violence or harme should be offered vnto them , which fled into the temples of the saints , especially of saint peter and pavl , which thing was carefully kept . next , when it was told honorivs being at rauenna , that rome was lost : hee thought it had beene meant of a certaine french-man a quarrellous , and fighting fellow whose name was rome , maruelling that hee was so soone gone , with whom hee had so little before beene most pleasant . and thus much writeth egnat●…vs . now the most blasphemous and wicked people fa●…sly imputed the cause of all their miseries and enormities vnto the christian religion : denying that euer it would haue come to passe , that rome should haue beene taken , if they had kept still the religions deuoutly obserued by their ancestors and commended by tradition vn●…o their posterity . as though the french-men before time had not taken , wasted , and ransacked that citty , for the very same cause , namely for the breach of their oth : yea at that time when the prophane ceremonies of their heathenish religion ( as they say ) were in their chiefest prime , and pride . and as though few christian emperors had managed their affaires well , or as though the decay of the empire and ruine of it did not begin vnder the emperors of the gentiles . and as if honorivs had not lost rome , by the same negligence , and sloathfulnesse , that galienvs lost aegipt , a●…a , 〈◊〉 , passing the matter ouer with a pleasant test when newes came vnto him of th●… l●…se of them . wherefore against these slanderous persons who would haue beene enemies , and aduersaries of the christian religion though no calamity had happened to them , avgvstine wrote two and twenty bookes : defending the citty of god ( that is to say ) the christian religion , against the rage , and fury of their frantick and impious calumniations . finis . the argument out of the second booke of the retractations of saint augustine . triumphant rome , ruinated and deiected from her throne of maiesty , into a gulphe of calamity , by the violent irruption of the barbarous gothes , managing their bloudy wars vnder the standard of alaricvs : the worshippers of false , and many gods , ( whom wee brand in the fore-head with the common name of heathen●… pagans ) began to breath out more damnable and virulent blasphemies against the true god , then their bestiall mouthes had euer breathed out bef●… : labouring with might and maine to lay a heape of slanders vpon the neck of christian rel●…on , as the wicked mother of all this mischiefe , and murderer of their worldly happinesse . wherefore the fire and zeale of gods house , burning within my bowells , i resolued to compile these bookes of the citty of god , to batter down the strongest hold of their bitter blasphemies , and dispel the thick clowds of their grosse errors . some yeares passed ouer my head , before i could compile and finish the whole frame of this worke , by reason of many intercedent affaires , whose impatient hast of quick expedition would admit no delay . but at last this great , and laborious worke of the citty of god , was ended in two and twenty bookes : of which the first fiue rebate the edge of their erronious opinions , which build the prosperity of humane affaires vpon such a tottering foundation , that they thinke it cannot stand long , vnlesse it be shored vppe by the worship of many gods , whom the blinded pagans haue beene accustomed to worship and adore : auerring ( but their truth is meere false-hood ) that neglect and contempt of their vnworthy adoration hath beene the fountaine from whence these bitter waters of aduerse occurrences haue streamed abundantly , and ouerflowed them . but the other fiue following are not meale-mouthed , but speake boldly against them which confesse , that the spring of worldly euills is not exhausted , nor shal euer be dried vp : but the current flowing some-time more , some-times lesse , some-times swiftly , some times slowly , changing their state according to the circumstance of places times and persons : yet fondly are they opinionated ( for verity hath not made them a warrant ) that the deuout adoration of many gods , in which sacrifices are offered vnto their imaginary deity , is profitable for the life which wee hope for after death . therefore in these ten bookes the absurdity of these two vaine opinions , both deadly foes vnto christian religion , is discouered and confuted . but least some man may vpbraid mee that i am too forward to disproue the assertions of others , and slow enough to proue mine owne : the other part of this worke , which is confined within the bounds of twelue bookes , is directed to that purpose . although in the first ten ( where it is needfull ) wee are not behinde hand to confirme the truth of our owne opinions and also to infringe the authority of contrary oppositions in the twelue bookes ensewing . therefore the first foure of the twelue following , containe the originall of two citties : of which one belongeth to god , the other to this world. the second foure containe their progresse . the third foure , which are the last , conteine their due bounds . now though all the two and twenty bookes are compiled together of both citties : yet they haue taken their title from the better part , and haue the name of the citty of god printed on their fore-head . in the tenth booke it ought not to bee set downe for a miracle , that the fire falling from heauen ranne betweene the deuided sacrifices , when abraham sacrificed , because this was shewed vnto him in a vision . in the seauenteenth booke , where it is sayd of samvel . he was not of the sonnes of aron : it should rather haue beene sayd , he was not the sonne of the priest. for it was a more lawfull custome , that the sonnes of the priests should succeed in the roome of the deceassed priests . for the father of samvel is found in the sonnes of aron , but hee was not a priest : yet not so in his sonnes , as if aron had begot him , but in such sort as all of that people are said to bee the sonnes of israel . this worke beginneth thus , that most glorious society and celestiall cittie of god &c. the contents of the first booke of the city of god. . of the aduersaries of the name of christ spared by the barbarians , in the sacking of rome , onely for christs sake , . there neuer was warre wherein the conquerors would spare them whome they conquered , for the gods they worshipped . . of the romaines fondnesse in thinking that those gods could helpe them , which could not helpe troy , in her distresse . . of the sanctuary of iuno in troy , which freed not any ( that fled into it ) from the greeks at the citties sack ; whereas the churches of the apostles saued all commers from the barbarians at the sack of rome . caesars opinion , touching the enemies custome in the sack of citties . . that the romaines themselues neuer spared the temples , of those citties which they conquered . . that the cruell effects following the losses of warre , did but follow the custome of war : & wherein they were moderated , it was through the power of the name of iesus christ. . of the commodities and discommodities commonly communicated both to good and ill . . of the causes of such corrections as fall both vpon the good and bad together . . that the saints in their losse of things temporall , loose not any thing at all . . of the end of this transitory life , whether it be long or short . . of buriall of the dead ▪ that it is not preiudiciall to the state of a christian soule to be forbidden it . . the reasons why wee should bury the bodies of the saints . . of the captiuity of the saints , and that 〈◊〉 they neuer wanted spirituall comfort . . of marcus regulus , who was a famous example to animate all men to the enduring of voluntary ●…tiuity for their religion : which notwithstanding was vnprofitable vnto him , by reason of his paganisme . . whether the taxes that the holy uirgins suffered against their wills in their captiuities , could pollute the vertues of their minde . . of such as chose a voluntary death , to avoide the feare of paine and dishonor . . of the violent lust of the souldiers , executed vpon the bodies of the captiues ; against their consents . . of lucrecia that stab'd her selfe , because tarquins sonne had rauished her . . that their is no authority which allowes christians to bee their owne deaths in what cause so euer . . of some sort of killing men , which notwithstanding are no murthers . . that voluntary death can neuer bee any signe of magnanimity , or greatnesse of spirit . . of cato who killed himselfe , being not able to endure caesars victory . . that the christians excell regulus in that vertue , wherein he excelled most . . that sinne is not to bee avoided by sinne . . of some vnlawfull acts , done by the saints , and by what occasion they were done . . whether wee ought to flie sinne with voluntary death . . how it was a iudgement of god , that the enemy was permitted to excercise his lust vpon the christians bodies . . what the seruants of christ may answer the infidells , when they vpbraide them with christs not deliuering them in their afliction from the fury of the enemies fury . . that such as complaine of the christian times , desire nothing , but to liue in filthy pleasures . . by what degrees of corruption the romans ambition grew to such a height . . of the first inducing of stage-plaies . . of some vices in the romaines , which their citties ruine , did neuer reforme . . of the clemency of god , in moderating this calamity of rome . . of such of gods elect as liue secretly as yet amongst the infidells , and of such as are false christians . . what subiects are to be handled in the following discourse . finis . the first booke of saint avgvstine bishop of hippo , his cittie of god , vnto marcellinvs . of the aduersaries of the name of christ , spared by the barbarians in the sacking of rome , onely for christs sake . chap. . that most glorious society and celestiall citty of gods faithfull , which is partly seated in the course of these declining times , wherein he that liueth ( a ) by faith , is a pilgrim amongst the wicked ; and partly in that solid estate of eternitie , which as yet the other part doth paciently expect , vntill ( b ) righteousnesse be turned into iudgment , being then by the proper excellence to obtaine the last victorie , and be crowned in perfection of peace ; haue i vndertaken to defend in this worke : which i intend vnto you ( my deerest ( c ) marcellinus ) as being your due by my promise , and exhibite it against all those that prefer their false gods before this cities founder : the worke is great and difficult , but god the maister of all difficulties is our helper . for i know well what strong arguments are required to make the proud know the vertue of humilitie , by which ( not being enhansed by humane glory , but endowed with diuine grace ) it surmounts all earthly loftinesse , which totters through the owne transitory instability . for the king , the builder of this citty , whereof we are now to discourse , hath opened his minde to his people , in the diuine law , thus : god resisteth the proud , and giueth grace to the humble . ( d ) now this which is indeed only gods , the swelling pride of an ambitious minde affecteth also , and loues to heare this as parcell of his praise . ( e ) parcere subiectis & debellare superbos . to spare the lowly , and strike downe the proud . wherefore touching the temporall citty ( which longing after domination , though it hold all the other nations vnder it , yet in it selfe is ouer-ruled by the owne lust ( f ) after soueraignty ) wee may not omit to speake whatsoeuer the qualitie of our proposed subiect shall require or permit , for out of this , arise the foes against whom gods city is to bee guarded . yet some of these reclaiming their impious errours haue become good citizens therein : but others burning with an extreame violence of hate against it , are so thanklesse to the redeemer of it for so manifest benefits of his , that at this day they would not speake a word against it , but that in the holy places thereof , flying thether from the sword of the foe , they found that life and safety wherein now they glory . are not these romaines become persecutors of christ , whom the very barbarians saued for christs sake ? yes , the churches of the apostles , and the martyrs can testifie this , which in that great sacke were free both to their ( g ) owne , and ( h ) strangers . euen thither came the rage of the bloudy enemie : euen there the murders furie stopt : euen thither were the distressed led by their pittifull foes ( who had spared them , though finding them out of those sanctuaries ) least they should light vpon some that should not extend the like pitty . and euen they that else-where raged in slaughters , comming but to those places , that forbad what law of warre else-where allowed , all their head-long furie curbed it selfe , and all their desire of conquest was conquered . and so escaped many then , that since haue detracted all they can from christianity : they can impute their cities other calamities , wholy vnto christ , but that good which was bestowed on thē only for christs honor ( namely the sparing of their liues ) that they impute not vnto our christ , but vnto their owne fate : whereas if they had any iudgement , they would rather attribute these calamities and miseries of mortalitie , all vnto the prouidence of god , which vseth to reforme the corruptions of mens manners , by ( i ) warre and oppressions , and laudably to exercise the righteous in such afflictions , & hauing so tried them , either to transport them to a more excellent estate , or to keepe them longer in the world for other ends and vses . and whereas the bloudy barbarians against all custome of warre , spared them both in other places , for the honor of christ , and in those large houses that were dedicated vnto him , ( made large , to containe many , for the larger extent of pitty ; ) this ought they to ascribe to these christian times , to giue god thankes for it , and to haue true recourse by this meanes vnto gods name , thereby to auoyde the ( k ) paines of eternall damnation : which name many of them as then falsely tooke vp , as a sure shelter against the stormes of present ruine . for euen those that you may now behold most petulantly insulting ouer christs seruants , most of them had neuer escaped the generall massacre , had they not counterfeited themselues to be the seruants of christ. but now through their vngratefull pride , and vngodly madnesse they stand against that name ( in peruersnesse of heart , and to their eternall captiuation in darknesse ) to which they fled with a dissembling tongue , for the obtaining of the enioying but of this temporall light . the commentaries of iohn lodouicus viues vpon the first chapter of the first booke of saint augustine , of the city of god. he that liueth ( a ) by faith ] habacuc . . . the iust shall liue by faith , so saith paul in diuerse places : for this indeed is the prouision of our liues voyage . in the text it is diuersly read : some-time , by my faith ; some-time , by his faith : the seuentie interpreters translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall liue by the faith of himselfe , or his faith . ( b ) righteousnesse be turned into iudgement ] psal. . the true hebrew saith ; because righteousnesse shall be turned into iudgement : it is meant of the end of the world , wherevnto that also belongs that followeth : the last victory : th●… church vpon earth warreth daily , and conquereth daily : but the end of one warre is but a step into another . that shall be the last and most perfect victory , when the church shall be wholy translated into heauen , to remaine for euer in peace with the king and peace-maker , iesus christ. ( c ) marcellinus , ] there are extant in augustines epistles , some dedicated vnto marcellinus , and againe some from him to augustine . their acquaintance it seemes begun in affrica : for thus writeth orosius of this marcellinus : in those dayes by honorius his command , and constantines assistance , there was a generall peace and vnitie throughout the whole church of affrica , and the body of christ ( which we indeed are ) was cured by a willing or thankefull consent on all sides : this holy command being put in execution by marcellinus , a man full fraught with wisdome , industry , and endeuour of all goodnesse . ( d ) now this which indeed is onely gods. ] either because such in their pride , desire what is properly gods , namely to resist the proud ; or , because pride ( in others ) is of it selfe so hated of the proud , that the proudest nation of all ( the romanes ) reioyced to haue this reckoned vp as parcell of their glories , that they kept downe the proud : that the romanes were proud themselues , and by reason of their owne pride hated it in all others , the words of cato censorius do prooue , in his oration to the senate for the rhodians : they say ( quoth he ) the rhodians are proud : obiecting that which i would not haue spoken of my children : they are indeed proud : what is that to vs ? are you greeued that any should be prouder then our selues ? vnto which words gellius addeth this . there is nothing can be spoken either sharper or gentler then this reproofe vnto those most proud high-minded men , that loue pride in themselues and reprooue it in others . ( e ) to spare ] virgill hauing reckoned vp diuerse praises of other nations wherein they excelled the romanes , at length turning to rome , saith thus : turegere imperio populos romane memento , haetibi erunt artes , pacique imponere morem , parcere subiectis & debellare superbos . but ( romane ) let thy study be to sway thy realmes with awe to force them peace obey , to spare the lowly , and to pull downe pride , &c. to obey peace , is all one as to keepe or obserue it . ( f ) lust after soueraigntie ] : it is an old prouerbe : the tyrants subiects are his slaues , and himselfe slaue to his lusts and pleasures . so said diogenes the cynick of the persian king , and tully in his paradoxes of caesar. ( g ) their owne ] that is , christians . ( h ) strangers ; ] namely such as did not worship christs godhead : whom augustine termeth pagans . ( i ) by warre ] this appeares most plaine in the romanes , who liued more orderly in the times of warre , then at any time else , though in most secured peace . ( k ) the paine of eternall damnation ] not onely those temporall and momentarie punishments . there neuer was warre wherein the conquerors would spare them whom they conquered , for the gods they worshipped . chap. . there hath beene thus many warres chronicled , partly before rome was builded , and partly since her founding : let them reade , and finde mee any one citie taken by a stranger foe , that would spare any that they found retired into the temples of their gods , or any barbarian captaine , that euer commanded , that in the sacke of the towne none should bee touched that were fled into such or such temples . ( d ) did not aeneas see priamus slaine before the altar , and with his bloud sanguine faedantem quos ipse sacrauerat ignes ? sprinkling the flames himselfe had hallowed ? did not ( d ) diomede & vlisses , hauing slaughtred all the keepers of the high tower , — caesis summae custodibus arcis , corripuêre sacram effigiem manibusque cruentis , virgineas ausi diuae contingere vittas . snatch vp the sacred statue , and with hands besmeer'd in bloud , durst touch the ( d ) virgins vaile ? ( e ) yet is not that true which followeth : ex illo fluere ac retrò sublapsa referri spes danaûm . — from thence the grecians hopes decline , and faile . for after all this , they conquered : after this they threw downe troy with sword and fire : after this they smote off priams head before the altar that hee fled vnto . neither perished troy because it lost the palladium : for what had the palladium lost first , that it selfe should perish ? perhaps the keepers ? indeed it is true , they being slaine , it was soone taken away : for the image kept not the men , but the men kept the image ( f ) but why then was it adored as the preseruer of the country and citizens , when it could not preserue the owne keepers ? l. vives . did not ( a ) aeneas , ] so saith uirgill : there saw i priam , hecuba , and all their hundred daughters at the altar , &c. this happened vpon that night when troy was taken and burned by the greekes : and neoptolemus pirrhus , achilles his sonne slue priam at the altar . ( b ) himselfe had hallowed , ] wherein he showes the greater indignity , because those gods did not assist him , which he himselfe had made and consecrated in that very place . i thinke it is meant of vesta in whose temple perpetuall fire was kept : uirgils commentators doe not explaine it : let each man take it as he please . ( c ) diomedes , ] this also is from uirgill in the said booke : the words are sinons , and meant of the palladium , which in the troyan warre diomedes and ulisses stole out of the temple of pallas . nor feared they sacriledge , as to the which they added murther , and yet was ( their party ) the grecians , conquerours ouer troy. the palladium was an image of pallas , whereof there are so many relations extant , that i should thinke it idle to proceed in recounting all mens opinions thereof . yet will i extract what seemes most likely , out of varro , dionysius halicarnasseus , ouid , plutarch , and seruius : chrysas the daughter of pallas being married vnto dardanus , brought with her for hir dowry this palladium , and the images of the great gods : for which , dardanus built a temple in samothracia ; all which images afterward in his grand-childs time , were transported from thence into ilium , an oracle forewarning them , that as long as the palladium was there kept , so long the city should continue vnruined . wherefore it was placed in the most secret part of all the temple , and another palladium made like that , was set in open sight , and carelesly respected . now when pirrhus had heard of helenus , a prophet , one of priams sonnes , that troy was inexpugnable , as long as the palladium was safe , and that hee had told this vnto the greeke princes , ulisses and diomedes entred the towne in disguise , and getting to the tower , set vpon the keepers , slew them , and tooke away that false palladium . but the other , after the sack of troy , together with the other great gods called the troi●…ns penates , sycas deliuered vnto aeneas , who carried them all into italy with him . and so from alba louga , or ( as uarro thinkes ) from lauinium , the palladium was remooued vnto rome , and set vp in the house of uesta , which being by chance set on fire , lucius metellus then chiefe priest , with the losse of his eyes , fetcht it forth of the midst of the flames . the palladium was openly seene at the burning of the temple of v●…sta , in the time of heliogabalus , saith herodian . there was another palladium , which nicias did dedicate , in the tower of athens . ( d ) uirgins vayle , ] for pallas euer was a virgin. ( e ) yet is not that true , ] for it was spoken by the lyer sinon : though it may bee held for true that then the grecians hope was ouer-throwne . neuerthelesse they gotte the cittie . ( f ) but why then , ] an argument which the logicians call , à minore : how can that preserue the citty and the countrie , that cannot preserue the owne keepers and garde , which is a worke of lesse moment , and yet in nature nearer concerning it ? of the romanes fondnesse in thinking that those gods could helpe them which could not helpe troy , in her distresse . chap. . behold vnto what patrones the romanes reioyced to committe the protection of their cittie ! o too too pitteous error ! nay , they are angry at vs when wee speake thus of their gods : but neuer with their teachers and inuentors , but pay them money for learning them such fooleries : yea and moreouer haue vouchsafed their authors , both stipends from the common treasury and ample honours besides : and namely in virgill , who was therfore taught vnto their children , because that they thinke this great and most renowned poet being fastned in their mindes , whilst they are young , will neuer easily be forgotten : according to that of horace . ( a ) quo semel est imbuta recens seruabit odorem , — testa diu . the liquors that new vessels first containes , behinde them leaue a tast that long remaines . euen in the fore-named poet virgill , is iuno presented as the troians foe , inciting aeolus the king of windes against them in these wordes ▪ ( b ) gens inimica mihi tyrrhenum nauigat aequor ilium in italiam portans , victosque penates . the nation that i hate , in peace sayles by , with troy and troyes falne gods to italy . ( c ) yea would any wise-man haue commended the defence of rome vnto gods already proued vnable to defend them-selues ? but suppose ( d ) iuno spoke this as a woman in anger , not knowing what shee said : what saies ( the so often surnamed ( e ) godly ) aeneas him-selfe ? does he not say plainly - ( f ) panthus otriades , arcis , phoebique sacerdos , sacra manu , victosque deos parvumque nepotem ipse trahit , cursuque , amens ad limina tendit . panthus a priest of phaebus and the tower , burdned with his falne gods , and in his hand his poore young nephew , flyes vnto the strand ? doth he not hold these gods ( which he dares call falne ) rather commended vnto him , then he to them : it being said to him - ( g ) sacra suosque tibi commendat troia penates ? to thee doth troy commend her gods , her all ? if virgill then call them fallen gods , and conquered gods , needing mans helpe for their escape after their ouerthrow and fall , how mad are men to thinke that there was any witte shewen in committing rome to their keeping , or that it could not be lost , if first it lost not them ? to worship conquered and cast gods , as guardians , and defenders , what is it but to put by good deityes , and adore wicked ( i ) diuells ? were there not more wisdome shewen in beleeuing , ( not that rome had not come to this calamitie , vnlesse it had first lost them , but ) that they had long since come to nothing had not rome beene as the especially carefull keeper of them ? who sees not ( that will see any thing ) what an idle presumption it is , to build any impossibility of beeing conquered , vpon defenders that haue bene conquered ? and to thinke that rome therefore perished because it had lost the gods ( k ) guardians ; when possibly , the onely cause why it perished , was , because it would set the rest vpon such soone perishing guardians ? nor listed the poets to lye when they sung thus of these subuerted gods ; it was truth that inforced their vigorous spirits to confesse it . but of this , more fitly in another place hereafter : at this time ( as i resolued at first ) i wil haue a little bout ( as wel as i can ) with those vngrateful persons , whose blasphemous tongues throw those calamities vpon christ , which are onely the guerdons of their owne peruersnesse : but wheras christs name alone was of power to procure them their vndeserued safety , that , they do scorne to acknowledge : and being madde with sacrilegious petulancy , they practise their foule tearmes vppon his name , which like false wretches they were before glad to take vppon them to saue their liues by : and those filthy tongues which ( when they were in christes houses ) feare kept silent , to remaine there with more safety , where euen for his sake they found mercy ; those selfe-same , getting forth againe , shoot at his deity with al their envenomed shafts of mallice , and curses of hostility . l. vives . qvo ( a ) semel ] horace epist. . commonly cited to proue the power of custome in young and tender mindes : such is this too , neque amissos colores lana refert madefacta fuco . wooll dyde in graine , will not change hew , nor staine . ( b ) gens inimica ] aeneads the . iuno was foe to troy : first , because they came from dardanus , sonne of ioue and electra , one of his whores . secondly because ganymede , trois son being taken vp to heauen was made ioues cup-bearer and hebe , iunos daughter put by . thirdly because antigone , laomedons daughter , scorned iunos beauty , being therfore turned into a storke : lastly because shee was cast , in the contention of beauty , by the iudgement of paris , priams sonne . ( c ) yea ? would any wise man ] the discourse of these penates , houshould or peculiar gods , is much more intricate then that of the palladium . i thinke they are called penates , quasi penites , because they were their penitissimi , their most inward & proper gods. macrobius holdes with them that say they are our penates by which we do penitùs spirare , by whom we breath , and haue our body , & by whom we possesse our soules reason . so the penates are the keepers or gods guardians of particular estates . the penates of all mankind were held to be pallas , the highest aether , ioue the middle aether , and iuno the lowest . heauen also hath the penates as martianus capella saith in his nuptiae . and on earth , euery citty and euery house hath the peculiar gods guardians . for euery house is a little citty : or rather euery citty a great house . and as these haue the gods , so hath the fire also : dionysius halicarnasseus writeth that romulus ordained perticular vesta's for euery court , ouer all which , his successor numa set vp a common vesta , which was the fire of the citty , as cicero saith in his . de legibus . but what penates aeneas brought into italie , is vncertaine . some say neptune and apollo , who ( as we read ) built the wals of troy : other say vesta : for virgill hauing said . sacra suosque , &c. to thee doth troy commend her gods , &c. — addes presently , sic ait , & manibus vittas , vestamque potentem , aeternumque adytis effert penetr alibus ignem . this said , he fetcheth forth th' eternall fire : almighty vesta , and her pure attire — now i thinke vesta was none of the penates , but the fire , added to them , and therefore the dictator , and the rest of the romaine magistrates on the day of their instalment sacrificed to vesta and the gods guardians . of this vesta and these gods thus saith tully in his twentith booke de natura deorū . nam vestae nomen , &c. the name of vesta we haue from the greekes : it is that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and her power is ouer fires and altars : therefore in the worship of that godesse which is the guardian to the most inward and internall things , all the praiers and sacrifices offered are externall : nor are the penates far different from the power aforesaid : being either deriued from penu , which is whatsoeuer man eateth , or of penitūs , in that they are placed within , and therefore called of the poets , penetrales , chamber or closetary gods . thus far tully . but here is no time for further dispute of this matter . dionysius in his first booke saith he saw in a certaine blinde obscure temple not far from the forum , two images of the troian gods , like two young men , sitting , and hauing iauelins in their hands ( two very old peeces of worke ) and vpon them inscribed d. penates : and that in most of the temples were images in fashion and habit like these old ones . i make no question these were castor and pollux : for in other places they are called the romanes penates , which prudentius testifies vnto symmachus in these wordes . — gemini quoque fratres corruptâ de matre nothi ledeia proles nocturnique equites celsae duo numina romae , impendent &c. — and the two brothers the bastard twins of laeda and the swan , night-riders , as the patron gods do watch the wals of stately rome , &c. — but these were not the patron gods of troy , for euen in the beginning of the troyan warre , presently vpon the rape of hellen , they died . and therefore she being ignorant of their death , lookes for them amongst the other greeke nobles from the walles of troy. homer . iliad . . neither were these two the dij magni , the great gods , for heauen and earth ( as varro saith in his . . booke de lingua latina ) are ( as the samothracians principles doe teach ) the dii magni , the great gods , and those whom i haue named by so many names . for neither were the two mens shapes which aeneas set vp before the gates at ▪ samothracia , these great gods , nor as the vulgar opinion holdeth , were the samothracians gods , castor and pollux : thus farre varro . the troyan penates were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those great gods which sate as protectors of the citty and latium . amongst which the palladium was one , and the sempiternall fire another , and herevpon it is that virgill sings this . — vestaque mater quae tuscum tyberim , & romana palatia seruas &c. — and mother vesta , she that lookes , to romes faire buildings , and old tybers brookes &c. though indeed they held it a wicked fact to name the peculiar god guardian of the citty , nor hold that it is vesta . valerius soranus lost his life for being so bold as to name that name . but of this too much already , ( d ) but suppose iuno spoke ] for seruius and donate say that iuno called them the fallen gods to make them the more contemptible , and free aeolus from suspecting that he went about to do ought against the gods . ( e ) godly ] godly in duty vnto his gods , his father , and his sonne , all whome he saued from burning . for godlinesse is a dutifull worship vnto god , our country , our parents , and our kinsfolkes : breefely , a thankefulnesse vnto all to whome we are indebted . ( f ) panthus ] this is our of the second of the aeneads , beginning at this verse . ecce autem telis panthus delapsus . achiuūm . panthus otriades &c. ( g ) sacra suosque ] these are hectors words spoken to aeneas in a dreame . ( h ) that rome had not come ] an argument from the euent of one thing , to the euent of the like : the sence is corrupted in the latine : it should haue beene : non romam ad istam cladem : that it had run thus : vt sapientius multò existimaret si non illud putaret , romam ad hanc cladem non fuisse venturam , nisi illi periissent , sed illud potius putaret illos olim &c. ( i ) deuills ] for the old writers acknowledged some of these daemones , or genii to be very euill ▪ and slothfull . for one genius excelled another in vertue , wisdome , and power . augustus his genius was more cheerefull and lofty then was marke anthonies , as that same aegiptian magician affirmed in plutarke in marke anthonies life . nor doth our christian religion deny that there is preheminence of some aboue others aswell amongst the angells as the deuills , ( k ) gods guardians ] iust such guardians as plato in his policy saith that drunken and luxurious magistrates are , that need guardians for themselues . of the sanctuary of iuno in troy which freed not any ( that fled into it ) from the greekes at the citties sack , where as the churches of the apostles saued all commers from the barbarians , at the sacke of rome . caesars opinion touching the enemies custome in the sacke of citties . chap. . nor could troy it selfe that was ( as i sayd before ) ( a ) the mother of the romanes progeny , in al her hallowed temples , saue any one from the grecian force and fury , though they worshiped the same gods : nay did they not in the very sanctuary of iuno , — ( b ) ipso iunonis asylo custodes lecti ( c ) phaenix , & dirus vlisses praedam asseruabant . huc vndique troia gaza incensis erepta adytis , mensaeque deorum , craterésque auro solidi , captiuaque vestis congerit &c. — to iunos sanctuary comes all the prey , and what they thither carry is kept by choise men ; the phenician and dire vlisses : thether the whole state of troies wealth swarmes , the gods , their temples plate , there lies the gold in heapes , and robes of worth snatcht from the flaming coffers — &c. behold , the place dedicated vnto so great a goddesse was chosen out ( not to serue for a place whence they might lawfully pull prisoners , but ) for a prison wherein to shut vp all they tooke . now compare this temple , not of any vulgar god , of the common sort , but of iupiters sister , and queene of all the other gods , vnto the churches built as memorialls of the apostles . to the first , all the spoiles that were pluckt from the gods and flaming temples were caried , not to be bestowed backe to the vanquished , but to bee shared amongst the vanquishers . to the second , both that which was the places owne and ( d ) what euer was found also els-whereto belong to such places , with all religious honor and reuerence was restored . there , was freedome lost , here saued : there , was bondage shut in ; here , it was shut out : thether were men brought by their proude foes , for to vndergo slauery : hither were men brought by their pittifull foes , to be secured from slauery . lastly , the temple of iuno was chosen by the ( e ) vnconstant greekes to practise their proud couetousnesse in , whereas the churches of christ were by ( f ) the naturally cruell barbarians , chosen to excercise their pious humility in . perhaps the greekes in that their victory spared those that fled into the temples of the ( g ) common gods , and did not dare to hurt or captiuate such as escaped thither : but in that , virgill plaies the poet indeed , and faignes it . indeed there he describes the ( h ) generall custome of most enemies in the sacking of cities , and conquests ; which ( i ) custome , caesar himselfe ( as salust , that noble , true historian recordeth ) forgetteth not to auouch , in his sentence giuen vpon the conspirators in the senate-house : that ( in these spoiles ) the virgins are rauished , the children torne from their parents bosomes , the matrons made the obiects , of al the victors lust , the temples , and houses all spoiled , all things turned into burning , and slaughter : and lastly all places stopt full of weapons , carcasses , bloud , and lamentation . if caesar had not named temples , wee might haue thought it the custome of a foe to spare such places as are the habitations of their gods : but the senators feared the ruine of their temples , not by an vnknowne or stranger enemy , but by ( k ) catiline , and his followers , who were senators and citizens of rome themselues . but these were villaines though , and their countries parricides . l. vives . mother ( a ) of the romanes ] for the troyans that came with aeneas into italy built lauinium ; the lauinians , albalonga , the albans , rome . but saluste sayth that the troyans themselues that wandred about with aeneas without dwellings , built rome at the first . ( b ) iunonis ] they are aeneas his words aenead . . ( c ) phaenix ] amintors son , and achilles his maister , one that taught him to say well and do well : homer . illiad . . ( d ) what euer was ] there was at this sacke of rome a huge quantity of gold taken out of the vaticane , but by alaricus his command , it was al restored . oros. lib. ( e ) vnconstant greekes ] it was the greeks character at rome , & therfore they called them graeculi : and some coppies of augustines bookes haue graeculorū : here cicero in his oration for flaccus saith these words , wherein we earnestly desire you to remember the rashnesse of the multitude , and the truely greekish l●…ity . so meaneth lucian in his me●…ces seruientibus , and ●…mblichus calls his grecians , light-witted . ( f ) euen naturally cruell ] this is added for more fulnesse to the comparison . the barbarians are apposed to the greekes ; not all barbarians , but the naturally sauage and cruell , vnto those that would haue al humanity to be deriued from them alone . cicero writeth thus to his brother quintus , ruling then in asia minor , which is greece . seeing we rule ouer those amongst whom not onely humanity is in it selfe , but seemes from thence to be deriued vnto all others , verily let vs seeke to ascribe that chiefely vnto them from whom we our selues receiued it . ( g ) common gods ] for the greekes and the troyans worshipped the s●…me gods . ( h ) generall custome ] true , least his speech otherwise might haue made reprehension seeme rather peculiar vnto the greekes then vnto other nations in their conquests of citties . ( i ) which custome ] caius caesar being then praetor ( & afterwards dictator ) hauing 〈◊〉 the conspiracy of catiline , being asked by the consul cicero , what he thought f●… should be done vnto the conspirators ; answered , as saluste setteth downe ; that these 〈◊〉 which he had rehearsed , must needs haue come to effect , not only in this war , by reason it was domesticall , but that it is warres custome , to produce such bloudy effects , which the vanquished of all sorts are sure to feele . tully against verres saith thus : i omit to speake of the deflowring of free virgins , and the rauishing of the matrons , &c. which were committed in that sacke of the citty , not through hostile hate , nor military loosenesse , nor custome of warre , nor right of conquest . thus farre tully . ( k ) catiline ] the history is at large in saluste : and else where i will take occasion to say some-what of it . that the romanes themselues neuer spared the temples of those cities which they conquered . chap. . bvt why should we spend time in discoursing of many nations , that haue waged warres together , and yet neuer spared the conquered habitations of one anothers gods : let vs goe to the romanes themselues : yes ; i say , let vs obserue the romanes themselues , whose chiefe glory it was , parcere subiectis & debellare superbos . to spare the lowly , and pull downe the proud . and ( a ) being offered iniurie , rather to pardon then persecute : in all their spacious conquests of townes and cities , in all their progresse and augmentation of their domination , shew vs vnto what one temple they granted this priuiledge , that it should secure him that could flie into it from the enemies sword ? did they euer do so , and yet their histories not recorde it ? is it like that they that hunted thus for monuments of praise , would endure the suppression of this so goodly a commendation ? indeed that great romane ( b ) marcus marcellus that tooke that goodly city of ( c ) syracusa , is said to haue wept before the ruine , and shed his owne ( d ) teares ere he shed their bloud : ( e ) hauing a care to preserue the chastitie euen of his foes from violation . for before hee gaue leaue to the inuasion , he made an absolute edict , that no violence should be offered vnto any free person : yet was the citie in hostile manner , subuerted vtterly , nor finde we any where recorded , that this so chaste and gentle a generall euer commanded to spare such as fled for refuge to this temple or that : which ( had it beene otherwise ) would not haue beene omitted , since neither his compassion , nor his command for the captiues chastitie , is left vnrecorded . so is ( f ) fabius the conqueror of tarentum commended for abstayning from making bootie of their images . for his ( g ) secretary asking him what they should do with the images of the gods , whereof they had as then taken a great many : he seasoned his continencie with a conceit , for asking what they were , and being answered that there were many of them great ones , and some of them armed : o ( said he ) l●…t vs leaue the tarentines their angrie gods . seeing therefore that the romane historiographers neither concealed marcellus his weeping , nor fabius his iesting , neither the chaste pitty of the one , nor the merry abstinencie of the other , with what reason should they omit that , if any of them had giuen such priuiledge to some men in honor of their gods , that they might saue their liues by taking sanctuarie in such or such a temple , where neither rape nor slaughter should haue any power or place ? l. vives . being ( a ) offred iniurie , ] saluste in his conspiracie of catiline , speaking of the ancient manners of the romanes , giues them this commendation : that they increased by pardoning . ( b ) marcus marcellus , ] there was two sorts of the claudii in rome : the one noble , arising from that appius claudius that vpon the expulsion of the kings came from regillum vnto rome , and there was chosen senatour , and his family made a patriot : the other was plebeyan , or vulgar , but yet as powerfull as the first , and as worthy , as suetonius in the life of tyberius doth testifie . and of this later , this man of whom augustine here writeth , was the first that was called marcellus , as plutarch writeth out of possidonius . now i wonder at this great error of so great an historiographer , and one that was most exact in the romane affaires : for there were claudii marcelli a hundred yeares before . but he of whom we speake was 〈◊〉 times consull : for the second time he was created consull , because the election was corrupt , hee discharged it not . now if one reckon right , hee was fiue times consull , first with cornelius scipio , in the warre of france , wherein hee tooke 〈◊〉 spoiles from vir●…domarus the french king : and those were the third and last warres which the romanes had waged with so many nations and vnder so many generalls . after his second consulship he tooke s●…acusa . in his fourth consulship ( he and quintus crispinus being intrapped by the enemies ) this great , valorous and iudicious captaine lost his life ; in the eleuenth yeare of the second carthaginian warre , after he had fought nine and thirty set battailes , as plinie in his seuenth booke witnesseth . ( c ) syracusa , ] it is a citie in sicily , now ancient , and whilom wealthy : three yeares did this marcellus besiege it , and at length tooke it ; beating as much spoile from that conquest ( very neare ) as from the conquest of carthage , which at that time was in the greatest height , and stood as romes parallell in power and authority . ( d ) teares ] so faith li●… ) lib. . marcellus entring vpon the walles , and looking ouer all the citty , standing at that time 〈◊〉 and goodly , is said to haue shed teares , partly for ioy of this so great a conquest , and partly for pitty of the cities ancient glory : the ouer-throwe of the athenian nauie , the wracke of two great armies with their captaines ; so many warres and rich kings , and all that before him to be in a moment on fire , came all into his minde at once . this is also in ualerius maximus . de humanitate . ( e ) nay he had a care , ] liuie , as before . marcellus by a generall consent of the captaines , forbad the soldiers to violate any free body , leauing them all the 〈◊〉 ●…or spoile : which edict contained the assurance of the sayd free women from death and all other violence , as well a●… that of their chastities . ( f ) fabius the conqueror of tarentum , ] in the second carthaginian warre , tarentum , a famous citie in calabria fell from the romanes vnto han●…bal , but 〈◊〉 salinator the captaine of the romane garrison , retired into the tower . this citie fab●… maximus recouered , and gaue his soldiors the spoile of it . this is that fabius that in the said second punicke warre , by his sole wisdome put life into all the romanes dying hopes , and by his cunning protraction blunted the furie of hannibal . and of him enius said truly . vnus homo nobis cunctando restituit rem , one mans wise , set delay , restor'd vs all . i neither can nor list now to stand vpon all the errors of the first commentator of this booke : it were too tedious , and too troublesome . but because in this place he goeth astray with many others , who indeed in other mens iudgements are learned in such matters , but in their owne iudgements most learned , ( nor , to say trueth , are they vnlearned , ) i could not choose but giue the reader this admonition , that this fabius is not hee that was called maximus , but his grandfather was called so : because hee being censor with p. decius , diuided the whole commonty of rome into foure tribes , which he named vrbanae : though i deny not that this fabius of whom augustine speaketh , deserued this name , but the world as then did not giue it him . ( g ) secretary ] hereof read liuie in his . booke . that the cruell effects following the losses of warre , did but follow the custome of warre : and wherein they were moderated , it was through the power of the name of iesus christ. chap. . therefore all the spoile , murther , burning , violence and affliction , that in this fresh call amitie fell vpon rome , were nothing but the ordinary effects following the ( a ) custome of warre . but that which was so vnaccustomed , that the sauage nature of the barbarians should put on a new shape and appeare so mercifull , that it would make choise of great and spacious churches , to fill with such as it meant to shew pitty on , from which none should bee haled to slaughter or slauerie , in which none should bee hurt , to which many by their courteous foes should be conducted , and out of which none should bee lead into bondage ; this is due to the name of christ , this is due to the christian profession ; he that seeth not this is blinde , hee that seeth it and praiseth it not is thanklesse , hee that hinders him that praiseth it , is madde . god forbid that any man of sence should attribute this vnto the barbarians brutishnesse : it was god that struck a terror into their truculent and bloudy spirits , it was he that bridled them , it was he that so wonderously restrained them , that had so long before fore-told this by his prophet . ( b ) i will visit their offences with the rod , and their sinne with scourges : yet will i not vtterly take my mercy from them . l. vives . cvstome ( a ) of warre , ] quintilian recordes the accidents that follow the sacking of cities in his eight booke , thus : the flames were spread through the temples , a terrible cracking of falling houses was heard : and one confused sound of a thousand seuerall clamours . some fled they knew not whether : some stuck fast in their last embraces of their friends , the children and the women howled , and the old men ( vnluckily spared vntill that fatall day ) : then followed the tearing away of all the goods out of house and temple , and the talke of those that had carried away one burden and ranne for another , and the poore prisoners were driuen in chaines before their takers : and the mother endeuouring to carry her silly infant with her , and where the most gaine was , there went the victors together by th' eares . now these things came thus to passe , because the soldiers ( as they are a most proud and insolent kinde of men , without all meane and modestie ) haue no power to temper their auarice , lust or furie in their victory : and againe ( because taking the towne by force ) if they should not do thus for terror to the enemie , they might iustly feare to suffer the like of the enemy . ( b ) i will visit ] it is spoken of the sonnes of dauid , psal. . if they be not good , &c. of the commodities , and discomodities commonly communicated both to good and ill . chap. . yea but ( will ( a ) some say ) why doth god suffer his mercy to be extended vnto the gracelesse and thankelesse ? oh! why should we iudge , but because it is his worke that maketh the sunne to shine daily both on good and bad , & the raine to fal both on the iust and vniust ? for what though some by meditating vpon this , take occasion to reforme their enormities with repentance ? & other some ( as the apostle saith ) despising the ritches of gods goodnes , and long suffering , in their hardnesse of heart and impenitency ( b ) do lay vp vnto them-selues wrath against the day of wrath , and the reuelation of gods iust iudgement , who will ( c ) reward each man according to his workes ? neuerthelesse gods patience still inuiteth the wicked vnto repentance as this scourge doth instruct the good vnto patience . the mercy of god imbraceth the good with loue , as his seuerity doth correct the bad with paines . for it seemed good to the almighty prouidence to prepare such goods , in the world to come , as the iust onely should inioy , and not the vniust : and such euils , as the wicked only should feele , and not the godly . but as for these temporall goods , of this world , hee hath left them to the common vse both of good and badde : that the goods of this world should not be too much desired , because euen the wicked doe also partake them : and that the euils of this world should not bee too cowardly auoyded , where-with the good are sometimes affected . but there is great difference in the ( d ) vse both of that estate in this world , which is called prosperous , and that which is ( e ) called aduerse . for neither do these temporall goodes extoll a good man , nor doe the euill deiect him . but the euill man must needs bee subiect to the punishment of this earthly vnhappin●…sse , because hee is first corrupted by this earthly happinesse : yet in the distributing of these temporall blessings god sheweth his prouident operation . for if all sinne were presently punished : there should bee nothing to do at the last iudgement : and againe if no sinne were here openly punished , the diuine prouidence would not bee beleeued : and so in prosperity , if god should not giue competency of worldly and apparant blessings to some that aske them , we would say he hath nothing to do with them : and should he giue them to all that aske them , we should thinke he were not to bee serued but for them : and so his seruice should not make vs godly , but rather greedy . this being thus , what euer affliction good men and badde doe suffer together in this life , it doth not proue the persons vndistinct , because so they both do ioyntly indure like pains : for as in one fire , gold shineth and chaffe smoaketh , and as vnder one ( f ) f●…yle the straw is bruised , and the eare cleansed ; nor is the lees and the oyle confused because they are both pressed in one presse , so likewise one and the same violence of affliction , prooueth , purifieth , and ( g ) melteth the good , and conde●…eth , wasteth and casteth out the badde . and thus in one and the same distresse do the wicked offend god by detestation and blasphemy , and the good do glorifie him by praise and praier . so great is the difference wherein we ponder not what , but how a man suffers his affects . for one and the same motion maketh the mud smell filthily , and the vnguent swell most fragrantly . l. vives . some ( a ) say ] because the aforesaid wordes were spoken of the sonnes of dauid ( that is , the godly ) how should the mercy of god be extended vnto the wicked ? ( b ) do lay vp ] or heap together . for thesaurus , is a laying together of euill things as well as good : and it is ordinary with the greekes to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the treasure of ills , and plautus hath thesaurus stupri , the treasure of whoredome . ( c ) willreward ] * commonly it is read , doth reward : augustin hath it in better forme●… for the apostle speakes of the world to come : and the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reddet will reward . ( d ) vse both of that ] terence in his heautontimoreumenos saith : such things as are called humane goods , namely our parents , country , linage , friendes and wealth : all these are but as his mind is that possesseth them : to him that can vse them well , they are good ; to him that vseth them otherwise then well , they are euil . this terence hath out of plato in diuers places . ( 〈◊〉 ) is called aduerse ] n●…mely of the vulgar and such as are ignorant of the true natures of things . ( f ) flaile ] virgill in the first of his georgikes , reckons the flaile amongst the instruments of husbandry . plinye in his eighteenth booke saith : the haruest corne is thrashed forth vpon the floore sometime with flayles , sometime with the feete of horses , and sometime with staues . so that this same tribulum , is an instrument where-with the corne being ripe is thrashed forth on the floore : ( our fittest english is a flaile . ) how this is done , varro teacheth in his first book de re rustica . ( g ) melteth the good ] maketh them liquid : it is a simily taken from gold : to exclude further disputation hereof ; the scripture saith the good are melted with charity : my soule melted as my beloued spoke , saith the canticles : but if a man will follow this theame he shall neuer finde an end . the fittest teacher in this kind is the holy scripture . of the causes of such corrections as fall both vpon the good and bad together . chap. . bvt tell me now in all this desolation what one thing did the christians endure , which due and faithfull consideration , might not turne vnto their edificātion ? for first they might with feare obserue to what a masse iniquity was increased , at which the iust god being displeased had sent these afflictions vpō the world & that though they them-selues were far frō the society of the wicked , yet should they not hold them-selues so purely seperate from all faults , that they should thinke them-selues too good to suffer a temporall correction for diuers faults that might be found in their conuersations : for to omitte this , that ther is no man how euer laudable in his conuersation , that in some things ( a ) yeelds not vnto the concupiscence of the flesh ; and that though hee decline not vnto the gulfe of reprobate offence and habitation of all brutish filthinesse , yet slips now and then into some enormities , and those either seldome , or so much more ordinary as then they are lesse momentary : to omitte all this , how hard a thing is it to find one , that makes a true vse of their fellowship , for whose horrible pride , luxury , auarice , bestiall iniquity and irreligiousnesse , the lord ( as his ( b ) prophets haue threatned ) doth lay his heauy hand vppon the whole world ? how few do wee finde that liue with them , as good men ought to liue with them . for either we keepe aloofe , and forbeare to giue them due instructions , admonitions or reprehensions , or else wee holde their reformation too great a labour : either we are affraid to offend them , or else wee eschew their hate for our owne greater temporall preferment , and feare their opposition either in those things which our greedinesse longeth to inioy , or in those which our weakenesse is affraid to forgoe : so that though the liues of the wicked be still disliked of the good , and that thereby the one do auoid that damnation which in the world to come is the assured inheritance of the other , yet because they winke at their damnable exorbitances , by reason they feare by them to loose their owne vaine temporalities , iustly do they partake with them in the punishments temporall though they shall not do so in the eternall ; iustly do they in these diuine corrections , tast the bitternesse of these transitory afflictions with them , to whome when they deserued those afflictions , they through the loue of this life , forbare to shew them-selues better : indeed he that forbeares to reprehend ill courses in some that follow them , because he will take a more fit time , or because he doubts his reprehention may rather tend to their ruine then their reformation , or because he thinkes that others that are weake , may by this correction be offended in their godly endeauours or diuerted from the true faith : in this case forbearance arises not from occasion of greedinesse , but from the counsell of charity , ( c ) but their's is the fault indeed who liue a life quite contrary , wholy abhorring the courses of the wicked , yet will ouerpasse to taxe the others sins wherof they ought to be most seuere reprehenders and correctors , because they feare to offend them , and so be hurt in their possession of those things whose vse is lawfull both vnto good and bad , affecting temporalities in this kinde farre more greedily then is fit for such as are but pilgrimes in this world , and such as expect ( d ) the hope of a celestiall inheritance ? for it is not onely those of the weaker sort that liue in marriage , hauing ( or seeking to haue ) children , and keeping houses and families : whome the apostle in the church doth instruct how to liue , the wiues with their husbands and the husbands with their wiues : children with their parents and the parents with their children : the seruants with their maisters and the maisters with their seruants : it is not these alone that get together these worldly goods with industry , and loose them with sorrow , and because of which they dare not offend such men as in their filthy and contaminate liues do extreamely displease them : but it is also those of the highter sort , such as are no way chayned in mariage , such as are content with poore fare and meane attire . many of these through too much loue of their good name and safety through their feare of the deceits and violence of the wicked ; through frailtie and weaknesse , forbeare to reprooue the wicked when they haue offended . and although they doe not feare them so farre , as to be drawne to actuall imitation of these their vicious demeanours ; yet this which they will not act with them , they will not reprehend in them ( though herein they might reforme some of them by this reprehension : ) by reason that ( in case they did not reforme them ) their owne fame and their safetie might come in danger of destruction . now herein they doe at no hand consider how they are bound to see that their fame and safety bee necessarily employed in the instruction of others , but they do nothing but poyse it in their owne infirmitie , which loues to be stroaked with a smooth tongue , and delighteth in the ( e ) day of man : fearing the censure of the vulgar , and the torture and destruction of body : that is , they forbeare this dutie , not through any effect of charitie , but meerely through the power of auarice and greedy affection . wherefore i hold this a great cause , why the good liuers do pertake with the bad in their afflictions , when it is gods pleasure to correct the corruption of manners with the punishment of temporall calamities . for they both endure one scourge , not because they are both guiltie of one disordered life , but because they both doe too much affect this transitorie life ; not in like measure , but yet both together : which the good man should contemne , that the other by them being corrected and amended , might attaine the life eternall : who if they would not ioyne with them in this endeauour of attaining beatitude , they should be ( f ) borne with all and loued as our enemies are to be loued in christianitie : we being vncertaine whilest they liue here , whether euer their heart shall bee turned vnto better or no , which to doe , the good men haue ( not the like , but ) farre greater reason , because vnto them ( g ) the prophet saith : hee is taken away for his iniquity , but his bloud will i require at the watch-mans hand , ( h ) for vnto this end were watch-men , that is rulers ouer the people placed in the churches , that they should ( i ) not spare to reprehend enormities . nor yet is any other man altogether free from this guilt , whatsoeuer he bee , ruler or not ruler , who in that dayly commerce and conuersation , wherein humane necessity confines him , obserueth any thing blame worthy , and to reprehend it , seeking to auoyde the others displeasure , being drawne here-vnto by these vanities which he doth not vse as he should , but affecteth much more then hee should . againe , there 's another reason why the righteous should endure these temporall inflictions , and was cause of holy ( k ) iobs sufferance , namely that hereby the soule may bee prooued and fully knowne whether it hath so much godlie vertue as to loue god freely , and for himselfe alone . these reasons being well considered , tell me whether any thing be casuall vnto the good , that tendeth not to their good : vnlesse we shall hold that the apostle talked idely when he said : ( l ) wee know all things worke together for the best vnto them that loue god ? l. vives . in something ( a ) yeelds ] the lust of the flesh is so inwardly inherent in our bodies , and that affect is so inborne in vs by nature ( that great workeman of all thinges liuing ) who hath so subtilly infused it into our breasts , that euen when our minde is quiet vppon another obiect we do propagate our ofspring in the like affection : so that we can by no meanes haue a thought of the performing of this desire , without beeing stung within with a certaine secret delight : which many do make a sinne , but too too veniall . ( b ) by his prophets ] and that very often , as is plaine in esay , and ieremy . ( c ) but this is the fault ] cicero in his offices saith : there be some that although that which they thinke bee very good , yet for feare of enuy dare not speak it . ( d ) the hope ] as the guide of their pilgrimage : ( e ) the day of man ] . cor. . i passe little to bee iudged of you or of the day of man : that is , the iudgement of man , wherein each man is condemned or approued of men : whose contrary is the daie of the lord , which searcheth and censureth the secrets of all heartes : ( f ) borne with and loued ] the wicked are not onely to bee indured , but euen to bee loued also , god commaunding vs to loue euen our enemies . mat. . ( g ) the prophet ] ezechiel , chap. . but if the watchman see the sword come and blow not the trumpet , and the people bee not warned : and the sword come & take away any person from among them , he is taken away for his iniquitie , but his bloud will i require at the watch-mans hands . ( h ) for vnto this end were watch-men ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke is speculator in latin , a watchman , a discryer , an obseruer , and a gouernor , cicero in his seauenth booke of his epistles to atticus saith thus : pompey would haue me to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sentinell of campania and all the sea-coastes , and one to whome the whole summe of the busines should haue speciall relation . andromache in homer cals hector troiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the watchman or guardian of troy. the athenians called their intelligencers , and such as they sent out to obserue the practises of their tributary citties episcopos , ouerseers , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , watchmen ; the lacedemonians called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , moderatores , gouernors . archadius the lawyer cals them episcopos that had charge of the prouision for vittailes . some thinke the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee heere a pleonasme ( whereof eustathius one of homers interpreters is one ) and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one . . not spare to reprehend ] so saith saint paul vnto titus : and so doe our bishops euen in these times , whome with teares we behold haled vnto martyrdome because they tell the truth in too bitter tearmes , and persecute vice through all , not respecting a whit their reuenues nor dignities . christ iesus glorifie them ( k ) iobs ] the history all men know ; and hierome vppon the same saith : these thinges fell vpon iob , that he might shew outwardly vnto men the loue that he held inwardly vnto god. ( l ) uuee know ] rom. . . aduerse and prosperous fortune ar both assistants in the good mans saluation : and there is nothing befalleth them but he can conuert it vnto the augmentation of his vertues . that the saints in their losse of things temporall loose not any thing at all . chap. . they lost all that they had : what ? their faith ? their zeale ? their goods of the ( a ) inward man ; which inritcheth the soule before god ? these are a christians ritches , whereof the apostle being possessed said : godlinesse is a great gaine if man bee content with what he hath : for we brought nothing into this world , nor can we cary any thing out : therefore when we haue foode and rayment , let vs content our-selues there-with , for they that wil be rich fall into temptation and snares , and into many foolish and hurtfull desires , which drowne men in perdition and destruction , for ( b ) coueteousnesse of mony is the roote of all euill , which while some lusting after , haue erred from the faith and cast them-selues in many ( c ) sorrowes . such therefore as lost their goods in that destruction , if they held them as the afore-said apostle ( d ) ( poore without , but rich within ) taught them : that is , if they vsed the world so as if they vsed it not at all , then might they truly say with him that was so sore assalted and yet neuer ouerthrown ( e ) nak●…d came i out of my mothers wombe , and naked shall i returne thether againe . the lord hath giuen it , & the lord hath taken it away , as it hath pleased the lord so commeth it to passe : blessed be the name of the lord. he held his lords will , ( as a good seruant ) for great possessions , and by attending that , enritched his spirit : nor greeued he at all at the losse of that in his life time , which death perforce would make him leaue shortly after . but those farre weaker soules , though they preferre not these worldly things before christ , yet stick vnto them with a certaine exorbitant affection , they must needs feele such paine in the loosing of them , as their offence deserued in louing of them : and endure the sorrowes in the same measure that they cast themselues into sorrowes : as i said before out of the apostle . for it was meete for them to taste a little of the discipline of experience , seeing thy had so long neglected instruction by words : for the apostle hauing said : they that will be rich fall into temptations ; &c. herein doth hee reprehend the desire after ritches onely , not the vse of them : teaching likewise ( f ) else-where : charge them that are ritch in this world that they be not high minded , and that they trust not in their vncertaine wealth , but in the liuing god , who giueth vs plentifully all things to enioy : that they doe good and bee ( g ) ritch in good workes , ready to distribute and communicate : laying vp in store for themselues a good foundation against the time to come , that they may obtaine the true life . they that did thus with their ritches by easing small burthens , ●…eaped great gaines ; taking more ioy in that part which by their free distributiō vnto others they had ( h ) kept more safely , then they felt sorrow for that which by their care to preserue to themselues they lost so easily . for it was likely that that perish heare on earth which they had no minde to remooue into a more secure custodie . for they that followe their lords counsell , when hee saith vnto them , lay not vp treasures for your selues vpon the earth where the moth and rust corrupt , or where theeues dig through and steale , but lay vp treasures for your selves in heauen , where neither rust nor moth corrupt : nor theeues digge through and steale , for where your treasure is , there will your heart be also : these ( i say ) in the time of tribulation were sure to find how well they were aduised in following that maister of al truth , and that diligent and dreadles keeper of all good treasure : for seeing there were many that reioiced because they had hidden their treasure in a place which the foe by chance ouer-passed & found not : how much more certaine and secure might their comfort bee , that by their gods instruction had retired thither with their substance , whether they were sure the foe could not come ? and therefore one ( i ) paulinus being bishop of nola , and hauing refused infinite ritches for voluntarie pouertie ( and yet was he ritch in holynesse ) when the barbarians sacked nola , and held him prisoner , thus prayed hee in his heart ( as hee told vs afterward ) lord let mee not bee troubled for gold nor siluer : for where all my treasures are , thou knowest : euen there had hee laid vppe all his , where hee hadde aduised him to lay it who fore-told these miseries to fall vppon the world . and so others , in that they obeyed gods instructions for the choyce and preseruation of the true treasure indeed , hadde euen their worldly treasures preserued from the fury of the barbarians : but others paid for their disobedience , and because their precedent wisdome could not do it , their sub-sequent experience taught them how to dispose of such temporall trash . some christians by their enemies were putte vnto torture , to make them discouer where their goods lay : but that good whereby ( k ) them-selues were good , they could neither loose , nor discouer . but if they had rather haue indured torture then discouer their ( l ) mammon of iniquitie , then were they far from good . but those that suffered so much for gold , were to be instructed what should bee indured for christ : that they might rather learne to loue him that enricheth his martyrs with eternall felicity , then gold and siluer for which it is miserable to indure any torment , whether it bee concealed by lying , or discouered by telling the truth . for no man that euer confessed christ could lose him amongst all the torments : whereas no man could euer saue his gold but by denying it . vvherefore euen those very torments are more profitable , in that they teach a man to loue an incoruptible good , then those goods in that they procure their owners torture through the blind loue they beare vnto them , but some that had no such goods , and yet were thought to haue them , were tortured also . vvhy ? perhaps they had a desire to them though they had them not , and were poore against their wils , not of their owne election : and then though their possessions did not iustly deserue those afflictions , yet their affections did . but if their mindes flew a loftyer pitch , beholding both the possession and the affection of ritches with an eye of scorne , i make a doubt whether any such were euer tormented in this kinde , or beeing so innocent , incurred any such imputation . but if they did , truly , they in these their tortures , confessing their sanctified pouertie , confessed christ him-selfe ▪ and therefore though the extorted confession of such holy pouerty could not deserue to bee beleeued of the enemie , yet should hee not bee put to this paine without an heauenly reward for his paines . l. vives . inward ( a ) man ] the minde : being often so vsed in pauls epistles . ( b ) coueteousnesse of mony ] the vulgar translation hath cupiditas , but augustine hath auaritia , a better word : for the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , loue of money . ( c ) many sorrowes ] thus farre paul. ( d ) poore without ] he meaneth the apostle paul. ( e ) naked ] the words of iob , comforting himselfe in the losse of his goodes and children . ( f ) elsewhere ] namely in the same chapter , verse . . ( g ) rich in good workes ] in these thinges they shall bee rich indeed . ( h ) kept more safely ] laying vp the treasure of eternity for them-selues in heauen , in that they haue giuen freely vnto the poore and needie . which is declared by that which followeth in the same chapter of mathew , beeing christes owne workes , ( i ) and therefore one paulinus ] the gothes hauing sackt rome , and ouer-running all latium , the 〈◊〉 , campania , calabria , salentinum , apulia , or aprutium ; spoyling and wasting al as they went , like a generall deluge , their fury extended as far as consentia ( a citty in calabria called now cosenza ) and forty yeares after that genserike with the moores and vandals brake out again , tooke rome , filling all campania with ruine , raized the citty of nola. of which cittie at that time , paulinus was bishop ( as paulus diaconus writeth ) a most holy and ( as saint gregory saith ) an eloquent man , exceedingly read in humaine learning , and not altogether void of the spirit of prophecie , who hauing spent all hee had in redeeming christian captiues , and seeing a widow bewayling her captiue sonne , and powring forth her pious lamentations mixt with teares , his pietie so vrged him that hee could not rest vntill hee had crossed ouer into affricke with the widow , where her sonne was prisoner : and there by exchange of him-selfe for hir sonne , redeemed him , and gaue him free vnto his mother . now his sanctity , growing admirable in the eies of the barbarians , hee had the freedome of all his cittizens giuen him , and so was sent backe to his country . thereof read at large in gregories third booke of dialogues . but i thinke augustine speakes not of this later invasion ( for then was paulinus departed this life ) but of the first irruption of the gothes ( k ) whereby them-selues were good ] namely , their vertue which no man can depriue them off : and that onely is the good which makes the possessors good . for if riches bee good ( as tully saith in his paradoxes ) why do they not make them good that inioy them ? ( l ) mammon ] mammon ( after hierome ) is a syriake word : signifying that vnto them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth vnto the greekes , namely ritches : augustine elswere saith that mammon in the punike language is gaine , and that the affrican and hebrew tongues do accord in the signification of many wordes . serm. de verb. dom. & quaest . euang. of the end of this transitory life whether it be long or short . chap. . the extremity of famine they say destroyed many christians in these inuasions . well euen of this also the faithfull by induring it patiently , haue made good vse . for such as the famine made an end off , it deliueuered from the euils of this life , as well as any other bodily disease could doe : such as it ended not , it taught them a sparing diet , and ablenesse to faste . yea , but many christians were destroyed by the foulest variety that might bee , falling by so many sortes of death : why this is not to bee disliked off , since it is common to all that euer haue beene borne . this i know that no man is dead that should not at leng●…h haue died . for the liues ending , makes the long life and the short all one ▪ neither is their one better and another worse , nor one longer , then another shorter , which is not in this end , made equall . and what skils it what kind of death do dispatch our life , when he that dieth cannot bee forced to die againe ? and seeing that euery mortall man , in the daily casualties of this life is threatned continually with inumerable sortes of death , as long as he is vncertaine which of them he shall taste ; tell me whether it were better to ( a ) suffer but one in dying once for euer , or still to liue in continual feare , then al those extreames of death ? i know how vnworthy a choice it were to choose rather to liue vnder the awe of so many deathes , then by once dying to bee freed from all their feare for euer . but it is one thing when the weake sensitiue flesh doth feare it , and another when the purified reason of the soule ouer-comes it . a bad death neuer followes a good life : for there is nothing that maketh death bad but that estate which followeth death . therfore let not their care that needes must dye bee imployed vppon the manner of their death , but vppon the estate that they are eternally to inherit after death . wherefore seeing that all christians know that the death of the religious ( b ) begger amongst the dogs licking his sores , was better thē the death of the wicked rich man in all his ( c ) silks and purples , what power hath the horrour of any kind of death to affright their soules that haue ledde a vertuous life ? l. vives . svffer but one ] so said caesar ; that hee had rather suffer one death at once then feare it continually . ( b ) religious begger ] the story is at large in saint luke , the . chapter beginning at the . verse of lazarus and the rich glutton , &c. ( c ) silks . ] byssus , is a kinde of most delicate line , as plinie saith in his naturall history . lib. . of buryall of the dead : that it is not preiudiciall to the state of a christian soule to be forbidden it . chap . oh , but in this great slaughter the dead could not bee buryed : tush our holy faith regards not that , holding fast the promise : it is not so fraile as to think that the rauenous beasts can depriue the body of any part to be wanting in the resurrection , where not a hayre of the head shall be missing . nor would the scripture haue said : feare not them that kill the bodie but are not able to kill the soule : if that which the foe could doe vnto our dead bodies in this world should any way preiudice our perfection in the world to come : vnlesse any man will be so absurd as to contend that they that can kil the body are not to be feared before death least they should kill it , but after death least hauing killed it they should not permit it buriall . is it false then which christ saith , those that kill the body , after they can do no more , and that they haue power to do so much hurt vnto the dead carkasse ? god forbid that should be false which is spoken by the truth it selfe : therefore it is said they do something in killing , because then they afflict the bodyly sence for a while : but afterwards they can afflict it no more , because there is no sense in a dead body . so then suppose that many of the christians bodies neuer came in the earth : what of that , no man hath taken any of them both from earth and heauen , haue they ? no : and both these doth his glorious presence replenish that knowes how to restore euery atome of his worke in the created . the psalmist indeed complayneth thus : the dead ( a ) bodies of thy seruants haue they giuen to be meat vnto the foules of the ayre : and the flesh of thy saintes vnto the beastes of the earth : their bloud haue they shedde like waters round about ierusalem , and there was none to bury them . but this is spoken to intimate their villany that did it , rather then their misery that suffered it . for though that vnto the eyes of man these actes seeme bloudie and tyranous , yet , pretious in the sight of the lord is the death of his saints . and therefore all these ceremonies concerning the dead , the care of the buriall , the fashions of the sepulchers , and the pompes of the funeralls , are rather solaces to the liuing , then furtherances to the dead . ( b ) for if a goodly and ritch tombe bee any helpe to the wicked man being dead , then is the poore and meane one a hindrance vnto the godly man in like case . the familie of that rich ( c ) gorgeous glutton , prepared him a sumptuous funerall vnto the eyes of men : but one farre more sumptuous did the ministring angels prepare for the poore vlcered begger , in the sight of god : they bore him not into any sepulcher of marble , but placed him in the bosome of abraham . this do they ( d ) scoffe at , against whom wee are to defend the citty of god. and yet euen ( e ) their owne philosophers haue contemned the respect of buriall : and often-times ( f ) whole armies , fighting and falling for their earthlie countrie , went stoutly to these slaughters , without euer taking thought where to be laide , in what marble tombe , or in what beasts belly . and the ( g ) poets were allowed to speake their pleasures of this theame , with applause of the vulgar , as one doth thus : caelo tegitur qui non habet vrnam . who wants a graue , heauen serueth for his tombe . what little reason then haue these miscreants , to insult ouer the christians , that lie vnburied , vnto whom , a new restitution of their whole bodies is promised , to be restored them ( h ) in a moment , not onely out of the earth alone , but euen out of all the most secret angles of all the other elements , wherein any body is or can possibly be included . l. vives . dead ( a ) carcasses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , morticinia , the dead flesh . ( b ) for if a goodly . ] et eternos animam collegit in orbes , non illuc auro positi , nec thure sepulti perueniunt , — lucan . lib. . the eternall spheres his glorious spirit do holde , to which come few that lye embalmd in golde , &c. ( c ) gorgious ] of whom in the chapter before . ( d ) scoffe at ] the romanes had great care ouer their burials : whence arose many obseruances concerning the religious performance thereof : and it was indeed a penalty of the law : hee that doth this or that , let him bee cast forth vnburied : and so in the declamations : hee that forsakes his parents in their necessities , let him bee cast forth vnburied : hee that doth not declare the causes of their death before the senate , let him bee cast forth vnburied ; an homicide , cast him out vnburied . and so speakes cicero to the peoples humour for milo , when he affirmes clodius his carcasse to be therein the more wretched , because it wanted the solemne rites and honors of buriall . ( e ) philosophers ] those of the heathen : as diogenes the cynike for one , that bad his dead body should be cast vnto the dogs and foules of the ayre : & being answered by his friends , that they would rent and teare it : set a staffe by me then , said he , and i will beate them away with it : tush you your selfe shall be sencelesse quoth they : nay then quoth he what need i feare their tearing of me ? this also did menippus , & almost all the cyniks . cicero in his quaestiones tusculanae recordeth this answer of theodorus of cyrene vnto lysmachus that threatned him the crosse : let thy courtiers feare that ( quoth he ) but as for me i care not whether i ●…ot on the ayre or in the earth : and so also saith socrates in plato's dialogue called phaedo . ( f ) whole armies ] meaning perhaps those legions which cato the elder speake of in his origines , that would go thether with cheerfulnesse , from whence they knew they should neuer returne . nay , it was no custome before hercules his time to burie the dead that fell in war●… for aelian in his historia varia doth affirme hercules the first inuenter of that custome . ( g ) poets to speake ] with the peoples approbation . lucan in his . booke of the pharsalian warre , speaking of the dead that caesar forbad should bee burned , or buried , after hee had brought forth ( as his custome is ) many worthy and graue sentences concerning this matter , at length he speaketh thus vnto caesar : nil agis hac ira , tabesne cadauera soluat , an rogus , hand refert : placido natura receptat cuncta sinu : in this thy wrath is worthlesse : all is one , whether by fire or putrefaction their carcasses dissolue : kinde nature still takes all into her bosome . and a little after : — capit omnia tellus quae genuit ; caelo tegitur qui non habet vrnam earths off-spring still returnes vnto earths wombe , who wants a graue , heauen serueth for his tombe . and so saith the declamer in seneca : nature giues euery man a graue ; to the shipwrackt the water wherein he is lost : the bodies of the crucified droppe from their crosses vnto their graues : those that are burned quick their very punishment entombes them . and virgill , who appoints a place of punishment in hell for the vnburied , yet in anchises his words , shewes how small the losse of a graue is . that verse of maecenas ( nec tumulum curo , sepelit natura relictos : i waigh no tombe : nature entombes the meanest : ) is highly commended of antiquitie . the urna , was a vessell wherein the reliques and ashes of the burned body was kept . ( h ) in a moment , ] . corinth . . . the reasons why wee should bury the bodies of the saints . chap. . notwithstanding the bodies of the dead are not to be contemned and cast away , chieflie of the righteous and faithfull , which the holy ghost vsed as organs and instruments vnto all good workes . for if the garment or ring of ones father bee so much the more esteemed of his posteritie , by how much they held him dearer in their affection , then is not our bodies to be despised , being we weare them more neere vnto our selues then any attire whatsoeuer . for this is no part of externall ( a ) ornament or assistance vnto man , but of his expresse nature . and therefore the funeralls of the righteous in the times of old were performed with a zealous care , their burials celebrated , and their monuments prouided , and they themselues in their life time would lay charges vpon their children concerning the burying or translating of their bodies . ( b ) tobye in burying of the dead was acceptable vnto god , as the angell testifieth . and the lord himselfe being to arise againe on the third day , commended the good worke of that ( c ) religious woman , who powred the precious ointment vpon his head and body , and did it to bury him . and the ( d ) gospell hath crowned them with eternall praise that tooke downe his body from the crosse , and gaue it honest and honorable buriall . but yet these authorities prooue not any sence to be in the dead carcases themselues , but signifie that the prouidence of god extendeth euen vnto the very bodies of the dead ( for he is pleased with such good deedes ) and do buildvp the beliefe of the resurrection . where by the way wee may learne this profitable lesson , how great the reward of almes-deeds done vnto the liuing , may be ( e ) since this dutie & fauour shewen but vnto the dead is not forgotten of god. there are other propheticall places of the holy ( f ) patriarkes concerning the intombing or the translation of their owne bodies . but this is no place to handle them in , and of this wee haue already spoken sufficiently : but if the necessaries of mans life , as meate and clothing , though they bee wanting in great extremitie , yet cannot subuert the good mans patience , nor drawe him from goodnesse : how much lesse power shall those things haue which are omitted in the burying of the dead , to afflict the soules that are already at quiet in the secret receptacles of the righteous ? and therefore , when as in that great ouerthrow of rome , and of other cities , the bodies of the christians wanted these rights : it was neitheir fault in the liuing , that could not performe them , nor hurt to the dead , that could not feele them . l. vives . ( a ) ornament ] the platonists held onely the soule to bee man , and the body to be but a case or couer vnto it , or rather a prison . but augustine holdeth the surer opinion , that the body is a part of the man. ( b ) toby ] toby the . and . ( c ) the good worke of that religious ] meaning mary magdalen . math. . . & . ( d ) gospell ] iohn the . . &c. meant of ioseph of arimathea and nicodemus . ( e ) since this ] a draught of colde water giuen in the name of the lord shall not want reward . math. . . ( f ) patriarches ] iacob at his death charged his sonne ioseph to carry his body vnto the sepulcher of his elders , and not to leaue it in aegipt , genes . . . . and ioseph himselfe commanded his brethren that they should remember , and tell their posteritie that when they went away into the land of promise , they should carry his bones thether with them . genesis the last chapter and . verse . of the captiuitie of the saints , and that therein they neuer wanted spirituall comfort . chap. . i , but many christians ( say they ) were lead into captiuitie : this indeed had been a lamentable case , if they had been lead vnto some place where they could not possibly haue found their god. but for comforts in captiuity , the scriptures haue store : the ( a ) three children were in bondage : so was daniel , so were ( b ) others of the prophets : but they neuer wanted god , their comforter . no more did he here abandon his faithfull ; being vnder the command of barbarous men , who forsooke not his ( c ) prophet beeing euen in the bellie of a beast . this now they with whom wee are to deale , had rather scorne , then beleeue , yet of that fable in their owne bookes they are fully perswaded , namely that that same excellent harper ( d ) arion of methymna , beeing cast ouer boord , was taken vp on a dolphins back , and so borne safe to land . is our history of ionas more incredible then this ? yes , because it is more ( e ) admirable ; and it is more admirable , because more powerfull . l. vives . the ( a ) three children ] d●… . . . ananias , azarias and misael together with daeniell himselfe were prisoners in babilon vnder nabuchadnczzar . ( b ) others of the prophets ] as ieremy , ezechiel , and others ( c ) prophet ] meaning ionas who was three daies in the whales belly : a figure of christ our sauiours resurrection from death to life . ( d ) arion ] the tale of arion and the dolphin is common amongst authors . herodotus was the first that wrote it ? musar . lib. . after him ouid in his fastorum , and pliny , lib. . gellius , lib. . aelian in his booke de animalibus and others : arion was a harper in nethyni●… a towne of lesbos , in the time of the seauen sages of greece : for periander loued him dearely . ( some say he first inuented the tragicke verse and the chorus , and sung in dithyrambiques : ) this arion returning out of italy with great wealth , and perceiuing the saylers conspiring his destruction for his money , intreated them to take all he had and saue his life , which when he could not obtaine , hee begged leaue but to play a little vpon his harpe to comfort himselfe therewith against death , and vnto the sound of his instrument they say their gathered diuers dolphins together , and arion being skild in the nature of this fish , with his harpe and all as he was , leaped out of the shippe vpon one of their backes , who carried him safe and sound vnto taenarus : where yet is seene the image of a dolphin swiming with a man vpon his backe . pliny prooues by many examples that the dolphin is a louer of man. ( e ) admirable : ] to be kept so long in the whales guts . of marcus regulus , who was a famous example to animate all men to the enduring of vol●…ntary captiuity for their religion : which notwithstanding , was vnprofitable vnto him by reason of his paganisme . chap. . yet for all this our enemies haue one worthy exmaple proposed by one of their most famous men , for y● willing toleration of bondagein the cause of religion : ( a ) marcus attilius regulus , general of the romanes forces was prisoner at carthage : now the carthaginians being more desirous to exchange their prisoners then to keepe them , sent regulus with their embassadors to rome to treat vpon this exchange , hauing first sworne him , that in case he effected not what they desired he should returne as captiue vnto carthage , so he went vnto rome , and hauing a day of audience granted him , hee perswaded the direct contrary vnto his ambassage : because he held it was not profitable for the romans to exchange their prisoners . nor after this perswasiue speach did the romaines compell him to returne vnto his enemies , but willingly did he go backe againe for sauing of his oth . but his cruell foes put him to death with horrible and exquisite torments : for shutting him ( b ) in a narrow barrell , strucken all full of sharpe nayles , and so forcing him to stand vpright , being not able to leane to any side without extreame paines , they killed him euen with ouerwatching him . this vertue in him is worthy of euerlasting praise , being made greater by so great infelicity . now his oth of returne , was taken ( c ) by those gods for the neglect of whose forbidden worship those infidells hold these plagues laid vpon mankind . but if these gods ( being worshipped onely for the attainement of temporall prosperity ) either desired , or permitted these paines to be layd vpon one that kept his oth so truly , what greater plague could they in their most deserued wrath haue inflicted vpon a most periur'd villain then they laid vpon this religious worthy ? but why do not i confirme mine ( d ) argument with a double proo●…e ? if he worshipped his gods so sincerely , that for keeping the oth which he had taken by their deities , he would leaue his naturall country to returne ( not vnto what place he liked , but ) vnto his greatest enemies , if he held that religiousnesse of his any way beneficiall vnto his temporall estate , ( which he ended in such horrible paines ) hee was farre deceiued . for his example hath taught all the world that those gods of his neuer further their worshippers in any prosperity of this life ; since he that was so deuout and dutifull a seruant of theirs , for all that they could doe , was conquered and led away captiue : now if the worship of these gods returne mens happinesse in the life to come , why then do they callumniate the profession of the christians , saying , that that misery fell vpon the citty , because it gaue ouer the worship of the old gods , when as were it neuer so vowed vnto their worship , yet might it tast of as much temporall misfortune as euer did regulus : vnlesse any man will stand in such brainelesse blindnesse against the pure truth , as to say that a whole city duelie worshipping these gods cannot bee miserable , when one onely man may , as though the gods power were of more hability and promptnesse to preserue generalls , then perticulars : ( e ) what ? doth not euery multitude consist of singularities ? if they say that regulus euen in all that bondage and torment might neuerthelesse bee happie in the ( f ) vertue of his constant minde , then let vs rather follow the quest of that vertue by which an whole cittie may be made truely happy , for a citties happinesse and a particular mans doe not arise from any seuerall heads : the cittie being nothing but a multitude of men vnited in one formality of religion and estate : wherefore as yet i call not regulus his vertue into any question . it is now sufficient that his very example is of power to enforce them to confesse that the worship exhibited vnto the gods , aymes not any way at bodily prosperity , nor at things externally accident vnto man ; because that regulus chose rather to forge all these , then to offend his gods before whom hee had passed his oth . but what shall wee say to these men , that dare glorie that they had had one city of that quality whereof they feare to haue all the rest ? if they haue no such feare , let them then acknowledge , that what befell regulus , the same may befal an whole city , though their deuotion may paralell his in this worship of their gods ; and therefore let them cease to slander the times of christianity . but seeing that our question arose about the captiued christians , let such as hereby take especiall occasion to deride and scorne that sauing religion , marke but this , & be silent : that if it were no disgrace vnto their gods , that one of their most zealous worshippers , by keeping his othe made vnto them , should bee neuerthelesse depriued of his country , and haue no place left him to retire to , but must perforce bee returned to his enemies , amongst whom he had already endured an hard and wretched captiuity , & was now lastly to taste of a tedious death , in most execrable , strange , and cruel torments : then far lesse cause is there to accuse the name of christ for the captiuitie of his saints , for that they , expecting the heauenly habitation in true faith , knew full well , that they were but pilgrims in their natiue soiles and ( g ) habitations here vpon earth , and subiect to all the miseries of mortalitie . l. vives . marcus ( a ) attilius regulus ] this is a famous history , and recorded by many . this regulus in the first carthaginian warre , was made consull with lucius manlius uolsco : vnto which two the affrican warre was committed : being the sole warre that the romanes at that time waged : regulus was the first romane that euer lead armie ouer the seas into affricke , where hauing foiled the carthaginians in many battailes hee droue them to seeke for helpe of zanthippus of lacedaemon , a singular and well practised captaine , by whose meanes the warre was renewed , and in a set fight the romane army ouer-come , & attilius regulus taken by his enemies . who hauing beene kept diuers yeeres prisoner in carthage together with his fellow captiues , in the foureteenth yeare of the warre , and the . after the building of rome , was sent embassador to the romanes about the exchanging of their prisoners : swearing vnto his enemies to returne vnlesse he attained the effect of his embassage . comming to rome , and hauing a day of hearing appointed , the consull desired him to ascend the consuls seate , and thence to vtter his opinion of the embassage ; which he at first refused to vtter : but being commanded by the senate to do it , he did so , and therevpon vtterly diswaded that which the carthaginians desired ; because the carthaginian prisoners at rome were young , and able for the warres , but the romanes at carthage , old , past militarie vse , and not very needfull in counsell . to his opinion the whole senate assented : now hee himselfe , though hee were hindered by his children , kinsmen , seruants , countrimen , familiars , clients , and the most part of the people , yet would not stay , but needes would goe to discharge his othe which he had sworne to his enemies , although hee knew that the affricans would hate him deadly , and so put him to death with some cruell torture or other . so returning vnto carthage , and declaring the effect of his embassage , he was put to death indeed with strange and intollerable torments . ( b ) in a narrow barrell ] some relate it in another manner , but all agree that hee was ouer-watched vnto death . ( c ) by the gods ] it had beene more significantly spoken , to haue said by those gods , &c. with an emphasis . ( d ) argument with a double proofe , ] it is a dilemma : if man receiue the rewarde following the due worship of those gods in this life , why perished regulus , being so deuout in that kinde ? if he haue it not vntill after this life , why do they as whippers expect the prosperous estate of this life from them ? ( e ) what doth not each multitude ] how then can the multitude bee happy , when euery particular man is miserable ? ( f ) uertue of his minde ] so holds tully in many places , seneca also , and all learned and wise men , speaking of regulus . ( g ) habitations , ] meaning these earthly ones . whether the taxes that the holy virgins suffered against their wills in their captiuities , could pollute the vertues of their minde . chap. . o but they thinke they giue the christians a foule blow , when they aggrauate the disgrace of their captiuitie , by vrging the rapes which were wrought not onely vpon maried and mariageable persons , but euen vpon some votaresses also : here are wee not to speake of faith , or godlinesse , or of the vertue of chastitie , but our discourse must runne a narrow course , ( a ) betwixt shame and reason . ( b ) nor care wee so much to giue an answer vnto strangers in this , as to minister comfort vnto our fellow christians . bee this therefore granted as our first position , that that power by which man liueth well , resting enthroned , and established in the minde , commands euery member of the body , and the body is sanctified by the sanctification of the will : which sactimonie of the will , if it remaine firme and inuiolate , what way soeuer the body bee disposed of or abused , ( if the partie enduring this abuse cannot auoide it ( d ) without an expresse offence ) this sufferance layeth no crime vpon the soule . but because euery body is subiect to suffer the effects both of the furie , and the lusts of him that subdueth it that which it suffereth in this latter kinde , though it bee not a destroyer of ones chastitie , yet is it a procurer of ones shame : because otherwise , it might bee thought , that that was suffered with the consent of the minde , which it may bee could not bee suffered without some delight of the flesh : and therefore as for those , who to auoide this did voluntarily destroy themselues , what humaine heart can choose but pittie them ? yet as touching such as would not doe so , fearing by auoyding others villanie , to incurre their owne damnation , hee that imputes this as a fault vnto them , is not vnguiltie of the faulte of folly . l. vives . betweene ( a ) shame and reason ] for shame saith that the very violation of the body is to bee called euill ; but reason denyes it . ( b ) nor care we ] this we will speake as a comforting vnto our christian women that endured these violences . ( c ) in the minde ] the platonists place the soule and hir powers in the head , as in a tower , sitting there , as the commander of our actions , and the ouer-seer of our labours , as claudian saith . ( d ) without sinne , ] for if wee can auoyde it without sinne , we ought to endeuour this auoydance with all our powers . of such as chose a voluntary death , to auoyde the feare of paine and dishonour . chap. . for if it bee not lawfull for a priuate man to kill any man , how euer guiltie , vnlesse the lawe haue granted a speciall allowance for it , then surely whosoeuer killes himselfe is guiltie of homicide : and so much the more guiltie doth that killing of himselfe make himselfe , by how much the more guiltlesse hee was in that cause for which hee killd himselfe . for if iudas ( a ) his fact be worthily detested , and yet the truth ( b ) saith , that by hanging of himselfe , hee did rather augment then expiate the guilt of his wicked treacherie , because his despaire of gods mercy in his ( c ) damnable repentance , left no place in his soule for sauing repentance ; how much more ought he to forbeare from being cause of his owne death , that hath no guilt in him worthy of such a punishment as death : for iudas in hanging himselfe , hanged but a wicked man and dyed guiltie , not onely of christs death , but of his owne also : adding the wickednesse of being his owne death , to that other wickednesse of his , for which he dyed . l. vives . iudas ( a ) his fact ] which no man but hath heard out of the gospell . ( b ) truth saith ] peter in the first of the actes affirmes , that hee did wickedly and vngodlyly both in betraying of his lord , and in hanging of himselfe . ( c ) damnable repentance ] for he repented indeed , but so , as hee despaired of being euer able to repent sufficiently for so great a villanie . of the violent lust of the souldiers , executed vpon the bodies of the captiues ; against their consents . chap. . bvt why should he that hath done no man euill , do himselfe euill , and by destroying himselfe , destroy an innocent man , for feare to suffer iniurie by the guilte of another , and procure a sinne vnto himselfe , by auoiding the sinne of another ? o but his feare is , to be defiled by anothers lust ! tush , anothers lust cannot pollute thee ; if it doe , it is not anothers but thine owne . but chastitie being a vertue of the minde , and ( a ) accompanied with fortitude , by which it learnes rather to endure all euills , then consent to any , and ( b ) no man of this fortitude and chastitie , being able to dispose of his body as he list , but onely of the consent and dissent of his minde ; what man of witte will thinke hee looseth his chastity , though his captiued body be forcedly prostitute vnto anothers beastialitie ? if chastitie were lost thus easilie , it were no vertue of the minde ; nor one of ( c ) those goods , whereby a man liues in goodnesse ; but were to be reckoned amongst the goods of the body , with strength , beautie , health , and such like : ( d ) which if a man do decrease in , yet it doth not follow that he decreaseth in his vprightnesse of life : but if chastitie be of ( e ) another kinde , why should we endanger our bodies to no end , which feare to loose it ? for if it be ( f ) a good , belonging to the mind , it is not lost though the body be violated . moreouer it is the vertue of holy continencie , that when it withstands the pollution of carnall concupiscence , thereby it sanctifies euen the body also : and therefore when the intention stands firme , and giues no way to vicious affects , the chastitie of the body ( g ) is not lost , because the will remaines still in the holy vse , and in the power too , as farre as it can . for the body is not holy in that it is whole , or vntouched in euery member , for it may be hurt and wounded by many other casualties : and the physitian oftentimes for the preseruation of the health , doth that vnto the body which the eye abhorres to beholde . ( h ) a midwife trying a certaine maides integretie of the virginall part , ( whether for malice , or by chance , it is vncertaine ) spoiled it . now i thinke none so foolish as to thinke that this virgin lost any part of her bodily sanctitie , though that part endured this breach of integritie . and therefore the intent of the minde standing firme , ( which firmnesse it is that sanctifies the body ) the violence of anothers lust cannot depriue so much as the ( i ) body of this sanctity , because the perseuerance of the minde in continency euer preserueth it . but shall we say that any woman whose corrupt minde hath broken her promise vnto god , and yeelded her self willingly to the lust of her deceiuer , ( though but in purpose , ) is as yet holy in her bodie , when she hath lost that holinesse of minde which sanctified her body ? god forbid . and heere let vs learne , that the sanctity of bodie is no more lost , if the sanctity of minde remaine , ( though the bodie bee rauished ) then it is kept , if the mindes holinesse bee polluted , though the bodie it selfe bee vntouched . wherefore if there bee no reason , that a woman that hath alreadie suffred an others villanie against her owne will , should destroy her selfe by voluntary death , how much lesse ought this course to bee followed before there bee any cause ? and why should murder bee committed , when the guilt which is feared ( beeing feared from another ) is as yet in doubt of euent ? dare they ( against whom wee defend the sanctity not onely of the christian womens mindes , but euen of their bodies in this last captiuitie ) contradict this cleere reason , wherein we affirme , that whilest the chast resolution is vnchanged by any euill consent , the guilt is wholy the rauishers , and no part of it imputable vnto the rauished ? l. vives . accompanied ( a ) with fortitude ] for the vertues are all combined togither as the philosophers teach . but there are some more peculiarly cohaerent then other some . ( b ) no man of this fortitude ] herevpon plutarch ( as i remember ) affirmes out of menander that it is not the part of a valiant and complete man to say i will not suffer this , but , i will not doe this . ( c ) those goods ] the vertues : for the platonistis , and the peripatetike philosophers diuide al goods into three sorts : mentall , bodily , and fortunes , or externall . ( d ) which if a man ] this is the platonistis and peripatetikes opinion as well as the stoikes : who held , that bodily and externall goods might haue reference vnto beatitude , but none at all vnto a good and sanctified life . ( e ) another kinde ] if it bee but a bodily good , it is not of such worth as we should loose the whole body for it : for the body is of more worth then it , if it be but such . ( f ) the body bee violated ] so did brutus and collatinus comfort sorrowfull lucretia , ( of whom the next chapter treateth ) by turning the guilt of the falte from her that was offended , vpon the author of the fact : neither the minde sinneth ( sayth liuy ) nor the body : and where consent wanted , guilt wanteth also . and the nurse in seneca's hippolitus saith : the minde inferreth loosenesse , t is not chance . ( g ) is not lost ] the bodies chastitie flowes from that of the minde , ( h ) a midwife ] hee seemes to relate a thing done , because hee sayth a certaine maidens &c. ( i ) so much as the body ] how simply was that spoken either of brutus , or liuy ( both being wise and iudicious men ) speaking of the bloud of lucretia being then newly slaine . i sweare by this bloud , most chaste before this kings villany : as though after his villany it were not as chaste still , if her minde were not touched with lust , as they hold it was not . of lucretia , that stabb'd her selfe because tarquins sonne had rauished her . chap. . they extoll ( a ) lucretia , that noble and ancient matron of rome , with al the laudes of chastity . this woman , hauing her body forcibly abused by sextus tarquinius son to tarquin the proud , shee reuealed this villany of the dissolute youth vnto her husband collatinus , and to brutus her kinsman , ( both noble and valorous men ) binding them by oth , to ( b ) reuenge this wicked outrage . and then , loathing the foulnesse of the fact that had beene committed vpon her , she slew her selfe . what ? shall we say she was an adulteresse , or was shee chast ? who will stand long in desciding this question . ( c ) one , declaming singularly well and truely hereof , saith thus : o wonder ! there were two , and yet but one committed the adultery : worthyly and rarely spoken : intimating in this commixtion , the spotted lust of the one , and the chast will of the other ; and gathering his position , not from their bodily coniunction , but from the diuersity of their mindes , there were two ( sayth hee ) yet but one committed the adultry . but what was that then which shee punished so cruelly , hauing not committed any falt ? ( d ) he was but chased out of his country , but shee was slaine : if it were no vnchastenesse in her to suffer the rape vnwillingly , it was no iustice in her being chaste , to make away her selfe willingly . i appeale to you , you lawes , & iudges of rome . after any offence be committed , you wil not haue ( e ) the offender put to death without his sentence of condemnation . suppose then this case brought before you , and that your iudgement was , that the slaine woman was not onely vncondemned , but chaste , vnguilty , and innocent ; would you not punish the doer of this deed with full seuerity ? this deed did lucretia , that so famous lucretia : this lucretia being innocent , chaste , and forcibly wronged , euen by ( f ) lucretia's selfe , was murdered : now giue your sentence . but if you cannot , because the offender is absent , why th●…n doe you so extoll the murder of so chaste and guiltlesse a woman ? you cannot defend her before the infernall iudges , at any hand , if they be such as your poets in their verses decipher them : for according to their iudgement , she is ( g ) to be placed amongst those . — qui sibi lethum , insontes peperēre manu , lacemque perosi proiecêre animas — that ( guiltlesse ) spoiled themselues through black despight : and threw their soules to hell , through hate of light : whence if she now would gladly returne — fat●… obstant , tristique palus innabilis vnda alligat . — fate , and deepe ●…ennes forbids their passage thence , and stix — &c. but how if shee be not amongst them , as not dying guiltlesse , but as beeing priuy to her owne sinne ? what if it were so ( h ) which none could know but her selfe , that though tarquinius son offred her force , yet she her self gaue a lustfull consent , & 〈◊〉 did so greeue at that , that she held it worthy to be punished with death ? though she ought not to haue done so , howsoeuer if she thought her repentance could be any way accepted of a sort of false gods . ) if it be so , & that it be false that there were two & but one did the sin , but rather that both were guilty of it , the one by a violent enforcement , the other by a secret consent , then shee died not innocent : and therefore ( i ) her learned defenders may well say , that shee is not in hell amongst those that destroyed them-selues beeing guiltlesse . but this case is in such a strait , that if the murder be extenuated , the adultery is confirmed , and if this bee cleared the other is agrauated : nor ( k ) is there any way out of this argument : if she be an adulteresse , why is shee commended ? if shee bee chaste why did shee kill her selfe ? but in this example of this noble woman , this is sufficient for vs to confute those that beeing them-selues farre from all thought of sanctitie insult ouer the christian women that were forced in this last captiuity : that in lucrecia's praise , it is said that there were two , and but one committed adultery . for they then held lucrecia for one that could not staine her selfe with any lasciu●…ous consent . well then in killing her selfe for suffering vncleanesse , being hir selfe vnpolluted , she shewed no loue vnto chastitie , but onely discouered the infirmity of her owne shame : he shamed at the filthinesse that was committed vppon hir , though it were ( l ) without her consent : and ( m ) being a romain , and coueteous of glory , she feared , that ( n ) if she liued stil , that which shee had indured by violence ; should be thought to haue been suffered with willingnesse . and therfore she thought good to shew this punishment to the eies of men , as a testimony of hir mind , vnto whome shee could not shew her minde indeed : blushing to be held a partaker in the fact , which beeing by another committed so filthyly , she had indured so vnwillingly . now this course the christian women did not take ; they liue still , howsoeuer violated : neither for all this reuenge they the ruines of others vppon them-selues , least they should make an addition of their owne guilt vnto the others , if they should go and murder them-selues barbarously , because their enemies had forst them so beastially . for howsoeuer , they haue the glory of their chastity stil within them ( o ) being the restimony of their conscience , this they haue before the eies of their god , and this is all they care for ( hauing no more to looke to but to do wel that they decline not from the authority of the law diuine , in any finister indeauour to auoid the offence of mortall mans suspition . l. vives . ( a ) lvcretia ] this history of lucretia is common , though dionisius relate it some-what differing from liuie ; they agree in the summe of the matter ( b ) reuenge ] so sayth liuie in his person . but giue me your right hands and faiths , to inflict iust reuenge vppon the adulterer : and they all in order gaue her their faiths . ( c ) one declaming ] who this was i haue not yet read : one glosse saith it was virgil , as hee found recorded by a great scholler and one that had read much . but uirgil neuer was declamer : nor euer pleaded in cause but one , and that but once : perhaps that great reader imagined that one to bee this , which indeed was neuer extant . [ which he might the better doe , becasue he had read such store of histories : and better yet , if he were licentiat , or doctor ] ( d ) he was chased ] tarquin the king , and all his ofspring were chased out of the cittie : of this in the third book : ( e ) the offender ] cicero saith that touching a romains life there was a decree that no iudgement should passe vpon it , without the assent of the whole people , in the great comitia , or parliaments , called centuriata . the forme and manner of which iudgement he sets down in his oration for his house ; and so doth plutarch in the gracchi . ( f ) lucretia her selfe ] which aggrauats the fact : done by lucretia , a noble and worthy matron of the citty . ( g ) placed amongst these ] uirgil in the . of his aeneads diuides hell into nine circles , and of the third hee speaketh thus . proxima deinde tenent maesti loca , qui sibi lethum insontes peperere manu , lucemque perosi proiecere animas ; quam vellent athere in alto nunc & pauperiem , & dur●…s perferre labores ? fata obstant , tristique palus innabilis vnda alligat & nouies styx interfusa coercet . in english thus . in the succeeding round of woe they dwell that ( guiltlesse ) spoild them-selues through blacke despight , and cast their soules away through hate of light : o now they wish they might returne , t' abide extremest need , and sharpest toile beside : but fate and deepes forbid their passage thence and styx , that nine times cuttes those groundlesse fennes . ( h ) which none could know ] for who can tell whether shee gaue consent by the touch of some incited pleasure ? ( i ) hir learned defenders ] * it is better to read her learned defenders , or her not vnlearned defenders , then her vnlearned defenders , as some copies haue it . ( k ) is there any way ] it is a dilemma , if shee were an adulteresse , why is she commended ? if chaste , why murdered ? the old rethoricians vsed to dissolue this kinde of argument either by ouerthrowing one of the parts , or by retorting it , called in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a conuersion , or retortion : examples there are diuers in cicero de rethorica . now augustine saith , that this conclusion is inextricable & vnavoidable by either way . ( l ) without her consent ] for shee abhorred to consent vnto this act of lust . ( m ) a romaine ] the romaine nation were alwaies most greedy of glory , of whom it is said : vincet amor patriae , laudumque immensa cupido . their countries loue & boundles this of glory and ouid saith of lucrece , in his fasti : succubuit famae victa puella metu : conquer'd with feare to loose her fame , she fell . ( n ) if she liued ] after this vncleanesse committed vpon hir . ( o ) being the testimony ] for our glory is this ( saith saint paul . cor. i. . ) the testimony of our consciences : and this the stoikes and all the heathenish wise men haue euer taught . that there is no authority which allowes christians to be their owne deaths in what cause soeuer chap. . for it is not for nothing that wee neuer finde it commended in the holy canonicall scriptures ( or but allowed ) that either for attaining of immortalitie , or auoyding of calamitie , wee should bee our owne destructions : we are forbidden it in the law : thou shalt not kill : especially because it addes not , thy neighbour ; as it doth in the pohibition of false witnesse . thou shalt not beare false witnesse against thy neighbour : yet let no man thinke that he is free of this later crime , if he beare false witnesse against him-selfe : because hee that loues his neighbour , begins his loue from him-selfe : seeing it is written : thou shalt loue thy neighbour as thy selfe . now if hee bee no lesse guiltlesse of false witnesse that testifieth falsely against him-selfe , then hee that doth so against his neighbour ( since that in that commandement , wherein false witnesse is forbidden , it is forbidden to be practised against ones neighbor , whence misvnderstanding conceits may suppose that it is not forbiddē to beare false witnesse against ones selfe ) how much plainer is it to bee vnderstood , that a man may not kill him-selfe , seeing that vnto the commandement ( thou shalt not kil ) nothing being added , excludes al exception both of others , & of him to whom the command is giuen ? and therefore some would extend the intent of this precept , euen vnto beasts and cattell , and would haue it vnlawfull to kill any of them . but why not vnto hearbes also , and all things that grow and are nourished by the earth ? for though these kindes cannot bee said to haue ( a ) sence or feeling , yet they are said to be liuing : and therfore they may die ; and consequently by violent vsage be killed . vvherfore the apostle speaking of these kinde of seedes , saith thus . foole , that which thou sowest , is not quickened , except ( first ) it die . and the psalmist saith : he destrored their vines with baile : but what ? shall wee therefore thinke it sinne to cutte vp a twigge , because the commandement sayes , thou shalt not kill , and so involue our selues in the foule error of the manichees ? vvherefore setting aside these dotages , when we read this precept : thou shalt not kill ; if wee hold it not to bee meant of fruites or trees , because they are not sensitiue ; nor of vnreasonable creatures , either going , flying , swimming or creeping , because they haue no society with vs in reason , which god the creator hath not made common both to them and vs ; and therefore by his iust ordinance , their deaths and liues are both most seruiceable and vse-full vnto vs ; then it followes necessarily , that thou shalt not kil , is meant only ofmen : thou shalt not kill , namely , neither thy self , or another . for he that kils him-selfe , kils no other but a man. l. vives . to haue ( a ) sence ] aristotle saith that plants are animate , and liuing creatures , but yet not sensitiue . but plato being of empedocles his opinion , holds them both liuing and sensitiue : either may be : they may die because they do liue , howsoeuer . of some sort of killing men , which notwithstanding are no murthers . chap. . indeed the authority of the law diuine hath sette downe some exceptions wherein it is lawfull to kill a man. but excepting those whome god commaundes to bee slayne , either by his expresse law , or by some particular commaund vnto any person by any temporall occasion ( and hee committeth not homicide that owes his seruice vnto him that commaundeth him , beeing but as the sword is a helpe to him that vseth it . and therefore those men do not breake the commandement which forbiddeth killing , who doe make warre by the authority of ( a ) gods commaund , or beeing in some place of publike magistracie , do putte to death malefactors according to their lawes , that is , according to the rule of iustice and reason . abraham was not onely freed from beeing blamed as a murtherer , but he was also commended as a godly man in that hee would haue killed his sonne isaack , not in wickednesse , but in obedience . and it is a doubtfull question , whether it bee to bee held as a command from god that ( b ) iepthe killed his daughter that met him in his returne , seeing that he had vowed to sacrifice the first liuing thing that came out of his house to meete him , when hee returned conqueror from the warres . ( c ) nor could sampson be excused pulling downe the house vpon him-selfe and his enemies , but that the spirit within him , which wrought miracles by him , did prompt him vnto this act . those therfore beeing excepted , which either the iustice of the law , or the fountaine of all iustice , gods particular commaund , would haue killed ; he that killeth either himself , or any other , incurreth the guilt of a homicide . l. vives . avthority ( a ) of gods command ] as the iewes did : they waged warres , but it was by gods expresse command . [ but if they were counted godly that to please god ( though against natural humanitie afflicted ) his enemies with war and slaughter : truly then cannot we butbe held the most vngodly of the world that butcher vp so many thousand christians against the expresse will of god ] ( b ) iepthe ] iudges the . chapt. verse . whose fact was like that , which the tragedians write of agamemnon , who sacrificed his daughter iphigenia vnto diana at aulis . many reproue this sacrifice of iephte : for his vowe was to bee interpreted , as ment of those things , which were accustomed to be offred with gods good pleasure : and so was that of agamemnons to haue bene construed also . ( c ) nor could sampson ] iudges the . chapter and the . verse . that voluntary death can neuer be any signe of magnanimity , or greatnes of spirit . chap . who soeuer haue committed this homicide vppon them-selues , may ( perhaps ) bee commended of some for their greatnesse of spirit , but neuer for their soundnesse of iudgement . but indeed if you looke a little deeper into the matter , it cannot bee rightly termed magnanimitie , when a man beeing vnable to indure either casuall miseries , or others oppressions ( to auoid them ) destroyeth him-selfe . for that minde discouereth it selfe to bee of the greatest infirmitie , that can neither indure hard bondage in his bodie , or the fond opinion of the vulgar : and worthily is that spirit entitled great , that can rather indure calamities then auoyde them : and in respect of their owne purity and inlightned conscience , can sette at naught the triuiall censures of mortall men ( a ) which are most commonly enclowded in a mist of ignorance and errour . if wee shall thinke it a part of magnanimity to putte a mans selfe to death , then is ( b ) cleombrotus . most worthie of this magnanimous title , who hauing read platoes booke of the immortality of the soule , cast himself headlong from the toppe of a wall , and so leauing this life , went vnto another which hee beleeued was better . for neither calamity , nor guiltinesse , either true or false , vrged him to avoide it by destroying himselfe , but his great spirit alone was sufficient to make him catch at his death , and breake all the pleasing fetters of this life . which deed notwithstanding , that it was rather great , then good , plato himselfe , whom he read , might haue assured him : who ( be sure ) would haue done it , or taught it himselfe , if he had not discerned by the same instinct whereby he discerned the soules eternity , that this was at no hand to bee practised , but rather vtterly ( c ) prohibited . l. vives . vvhich ( a ) are indeed ] the ancient wise men were euer wont to call the people the great maister of error . ( b ) cleombrotus ] this was the ambraciot , who hauing read plato's dialogue called phaedo of the immortality of the soule , that hee might leaue this life , ( which is but as a death , ) and passe vnto immortality , threw himselfe ouer a wall into the sea , without any other cause in the world . of him did callimachus make an epigrame in greeke , and in latine , i haue seene it thus . vita vale , muro praeceps delapsus ab alto , dixisti moriens ambraciota puer : nullum in morte malum credens ; sed scripta platonis non ita erant animo percipienda tuo . when cleombrotus from the turret threw himselfe to death , he cried , new life , adue : holding death , hurtlesse : but graue plato's sense . he should haue read with no such reference . there was also another cleombrotus , king of lacedaemon , whom epaminondas the thebane ouercame . ( c ) rather vtterly prohibited ] for in the beginning of his phaedo , hee saith it is wickednesse for a man to kill himselfe : and that god is angred at such a fact , like the maister of a family , when any of his slaues haue killed themselues : and in many other places , he saith that without gods command , no man ought to leaue this life . for here we are all as in a set front of battell , euery one placed , as god our emperor and generall pleaseth to appoint vs : and greater is his punishment that forsaketh his life , then his that forsaketh his colours . of cato , who killed himselfe , being not able to endure caesars victory . chap. . bvt many haue killed themselues for feare to fal into the hands of their foes . we dispute not here de facto , whether it hath been done or no , but de iure , whether it were to be done or no. for soūd reason is before example , al authorities to the contrary , as wherevnto all examples do consent , being such as by their excellence in goodnesse are worthily imitable : neither patriarch , prophet nor apostle euer did this : yet our lord iesus christ , when hee admonished his disciples , in persecution to flie from city to city , might haue willed them in such cases to make a present dispatch of themselues , and so to avoide their persecutors ( hadd hee held it fitte . ) but if hee neuer gaue any such admonition , or command , that any to whome hee promised a mansion of eternity at their deaths , should passe vnto their deaths on this fashion ; ( lette then the heathen that know not god produce al they can ) it is plainly vnlawful for any one than serueth the onely true god to follow this course : but indeed besides lu●…ia ( of whome i think we haue sufficiently argued before ) it is hard for them to find one other example , worth prescribing as a fitte authority for others to follow , besides that ( a ) cato only that killed him-selfe at vtica : ( b ) not that hee alone was his owne deaths-man but because he was accounted as a ( c ) learned , and ( d ) honest man , which may beget a beleefe , that to do as hee didde , were to doe well . vvhat should i say of his fact more then his friendes ( and ( e ) some of them learned men ) haue said ? who shewed far more iudgement in disswading the deed , and censuring it as the effect of a spirit rather deiected , then magnanimous . and of this ( f ) did cato him-selfe leaue a testimony in his owne famous sonne . for if it were base to liue vnder caesars victory : why did he aduise his son to this , willing him to entertaine a full hope of caesars clemency ? yea why did he not vrge him to go willingly to his end with him ? if it were laudable in torquatus ( g ) to kill his sonne that hadde fought and foyled his enemy : ( though herein he had broken the dictators commaund ) why didde conquered cato spare his ouerthrowne sonne , that spared not him-selfe ? vvas it more vile to bee a conquerour agaynst lawe , then to indure a conquerour against honour ? what shall wee saie then , but that euen in the same measure that hee loued his sonne , whome hee both hoped and wished that caesar woulde spare , in the same didde hee enuy caesars glory , which hee ( h ) should haue gotten in sparing of him also , or else ( to mollifie this matter som-what ) he was ashamed to receiue such courtesie at caesars hands . l. vives . that ( a ) cato ] the catoe's were of the portian family , arising from tusculum a towne of the latines . the first of this stocke that was called cato ( that is wise and wary ) was marcus portius , a man of meane discent , but attaining to all the honours of consull , censor , and of triumph . his nephewes sonne was marcus portius cato , both of them were great and ( yet ) innocent men . the first was called maior , or the elder , the later minor , or the younger . the younger beeing a leader in the ciuill wars of pompey tooke his ( that was , the common weales and the liberties ) part , against the vsurparion of caius caesar : now pompey beeing ouercome by caesar at pharsalia , and scipio metellus ( pompey his father in law ) in affrica , this cato seeing his faction subuerted , and caesar beare al down before him , being retyred vnto vtica ( a citty in affrike ) and reading platoe's phaed●… twise ouer together , the same night thrust him-selfe through with his sword . ( b ) not because he alone ] no , for many in other warres had slaine them-selues , least they should fall into the hand of the enemie : and in this same warre , so did scipio metellus , afranius & king iuba ( c ) learned ] a stoyke and excellently skill'd in the wisdom of the greeks ( d ) honest ] the wisdom and innocencie that was in both these catoes grew into a prouerb : and hereof saith i●…all . t●…rtius 〈◊〉 caelo cecidit cato . now heauen hath giuen vs a third cat●… . velleius paterculus writing vnto uinicius , thus describeth this cato . hee was descended from marcus cato that head of the porcian family ( who was his great grandfather ) hee was a man like vertues selfe , and rather of diuine then humane capacity : hee neuer did good that he cared should be noted : but because hee could not doe any thing but good , as holding that onely reasonable which was iust : free was hee from all the corruptions of man , and euermore swayed his owne fortune to his owne liking , thus farre uelleius : to omit the great testimonies of seneca , lucane , tully , saluste and others , of this worthy man. ( e ) some of them learned ] it is recorded that apollonides the stoike , demetrius the peripatetike , and cleanthes the phisicion were then at utica with cato . for he loued much the company of the greeke philosophers , and his great grand-father neuer hated them so much as he respected them . and vpon the night that he slew himselfe on ( saith plutarch ) at supper there arose a disputation about such things as really concerne the liberty of a man : wherein , demetrius spoke many things against cato's constant assertions of the praise of such as killed themselues ; which indeed was so vehement , that it begot a suspicion in them all , that hee would follow the same course himselfe , ( f ) this did cato himselfe ] plutarch writeth that when cato came to vtica , he sent away his followers by shipping , and earnestly preswaded his sonne to goe with them , but could not force him to forsake his father . this sonne of his , caesar afterwardes pardoned , as liuy saith lib. . and caesar himselfe in his commentaries of the african warre . hee was ( as plutarch saith in his fathers life ) much giuen to venerie , but in the battaile of phillipi , fighting valiantly on his cozen brutus his side for his countries freedome hee was slaine , scorning to leaue the fight , when the chiefest captaines fled . ( g ) to kill his sonne ] titus manlius torquatus made his sonnes head bee cut off for fighting contrary to the edict , though he returned with victory , but of this else-where . ( h ) should haue gotten by sparing of him ] commonly knowne is that saying of caesar to him that brought newes of cato's death : cato , i enuy thy glory , for thou enuiedst mine , and would not haue it reckoned amongst mine other famous actes , that i saued cato . caesar wrote two bookes called anticatones , against cato , as cicero and suetonius testifie . the cardinall of liege told mee that he saw them both in a certaine old librarie at liege , and that hee would see they should bee sent me , which if he do , i will not defraud the learned of their vse and publication . that the christians excell regulus in that vertue , wherein he excelled most . chap. . bvt those whom we oppose will not haue their cato excelled by our iob , that holy man , who choose rather to endure all them horrible torments ( a ) in his flesh , then by aduenturing vpon death to auoide all those vexations : and other saints of high credit and vndoubted faith in our scriptures , all which made choyce rather to endure the tirany of their enemies , then bee their owne butchers . but now we will prooue out of their owne records that regulus was cato's better in this glory . for cato neuer ouer-came caesar , vnto whom he scorned to be subiect , and chose to murder himselfe rather then bee seruant vnto him : but regulus ouer-came the africans , and in his generallship , returned with diuers noble victories vnto the romanes , neuer with any notable losse of his citizens , but alwaies of his foes : and yet being afterwards conquered by them , hee resolued rather to endure slauery vnder them , then by death to free himselfe from them . and therein hee both preserued his paciencie vnder the carthaginians , and his constancy vnto the romanes , neither depriuing the enemy of his conquered body , nor his countrymen of his vnconquered minde : neither was it the loue of this life , that kept him from death . this hee gaue good proofe of , when without dread , hee returned back vnto his foes , to whō he had giuen worse cause of offence in the senate-house with his tongue then euer he had done before in the battaile with his force : & therefore this so great a conqueror and contemner of this life , who had rather that his foes should take it from him by any torments , then that hee should giue death to himselfe , howsoeuer , must needes hold , that it was a foule guilt for man to bee his owne murderer . rome amongst all her worthies , and eternized spirits , cannot shew one better then hee was , for hee , for all his great victories , continued ( b ) most poore : nor could mishap amate him : for with a fixt resolue and an vndanted courage returned he vnto his deadliest enemies . now , if those magnanimous and heroicall defenders of their earthly habitacles , and those true and sound seruants of their ( indeede false gods ( who had power to cut downe their conquered foes by lawe of armes ) seeing themselues afterwardes to bee conquered of their foes , neuerthelesse would not be their owne butchers , but although they feared not death at al , yet would rather endure to bee slaues to their foes superiority , then to bee their owne executioners : how much more then should the christians , that adore the true god , and ayme wholie at the eternall dwellings , restraine themselues from this foule wickednesse , whensoeuer it pleaseth god to expose them for a time to taste of temporall extremities , either for their triall , or for correction sake , seeing that hee neuer forsaketh them in their humiliation , for whom hee being most high , humbled himselfe so low : ( e ) especially beeing that they are persons whom no lawes of armes or military power can allowe to destroy the conquered enemies ? l. vives . in ( a ) his flesh ] for hee was afflicted with a sore kinde of vlcere . ( b ) most poore ] liuy in his eighteene booke , and valerius in his examples of pouerty write this : when attilius knew that his generallship was prolonged another yeare more , hee wrote to the senate to haue them send one to supply his place : his chiefe reason why hee would resigne his charge was , because his seauen acres of ground ( beeing all the land hee had ) was spoyled by the hired souldiers : which if it continued so , his wife and children could not haue whereon to liue . so the senate ( giuing the charge of this vnto the aediles ) looked better euer after vnto attilius his patrimony . ( c ) especialy being that they ] he makes fighting as far from christian piety , as religious humanity is from barbarous inhumanity . that sinne is not to be auoided by sinne . chap. . vvhat a pernicious error then is heere crept into the world , that a man should kill himselfe , because either his enemy had iniured him , or means to iniure him ? whereas hee may not kill his enemy , whether hee haue offended him , or bee about to offend him ? this is rather to bee feared indeede , that the bodie , beeing subiect vnto the enemies lust , with touch of some enticing delight do not allure the will to consent to this impurity : and therefore ( say they ) it is not because of anothers guilt , but for feare of ones owne , that such men ought to kill themselues before sinne be committed vpon them . nay , the minde that is more truly subiect vnto god and his wisdome , then vnto carnall concupiscence will neuer be brought to yeeld vnto the lust of the owne flesh be it neuer so prouoked by the lust of anothers : but if it be a damnable fact , and a detestable wickednesse to kill ones selfe at all , ( as the truth in plaine tearmes saith it is ) what man will bee so fond as to say , let vs sinne now , least we sinne hereafter ? let vs commit murder now , least wee fall into adultery hereafter ? if wickednesse be so predominant in such an one , as hee or shee will not chuse rather to suffer in innocence than to escape by guilt : is it not better to aduenture on the vncertainety of the future adultery , then the certainety of the present murder ? is it not better to commit such a sinne as repentance may purge , then such an one as leaues no place at all for repentance ? this i speake for such as for auoyding of guilt ( not in others but in themselues ) and fearing to consent to the lust in themselues which anothers lust inciteth , doe imagine that they ought rather to endure the violence of death : but farre bee it from a christian soule that trusteth in his god , that hopeth in him and resteth on him ; farre bee it ( i say ) from such to yeeld vnto the delights of the flesh in any consent vnto vncleanesse . but if that ( a ) concupiscentiall disobedience which dwelleth as yet in our ( b ) dying flesh , doe stirre it selfe by the owne licence against the law of our will ; how can it bee but faltlesse in the body of him or her that neuer consenteth , when it stirres without guilt in the body that sleepeth . l. vives . concupiscentiall ( a ) disobedience ] the lust of the bodie is mooued of it selfe euen against all resistance and contradiction of the will : and then the will being ouercome by the flesh , from hence ariseth shame , as we will shew more at large hereafter . ( b ) dying flesh ] our members being subiect vnto death doe die euery day , and yet seeme to haue in them a life distinct from the life of the soule : if then the lustfull motions that betide vs in sleepe , bee faltlesse , because the will doth not consent , but nature effects them without it ; how much more faltlesse shall those bee , wherein the will is so so farre from resting onely , that it resists and striues against them ? of some vnlawfull acts , done by the saints , and by what occasion they were done . chap. . bvt there were ( a ) some holy women ( say they ) in these times of persecution , who flying from the spoylers of their chastities , threw themselues head-long into a swift riuer which drowned them and so they died , and yet their martirdomes are continually honored with religious memorialls in the catholike church . well , of these i dare not iudge rashly in any thing . whether the church haue any sufficient testimonies that the diuine will aduised it to honor these persons memories , i cannot tell , it may be that it hath . for what if they did not this through mortall feare , but through heauenly instinct ? not in error , but in obedience ? as wee must not beleeue but that sampson did . and if god command , and this command be cleerely and doubtlesly discerned to bee his , who dares call this obedience into question ? who dare callumniate the dutie of holy loue ? but euery one that shall resolue to sacrifice his sonne vnto god shall not bee cleared of guilt in such a resolution , because abraham was praised for it . for the souldier , that in his order and obeysance to his gouernour ( vnder whom hee fighteth lawfully ) killeth a man , the citty neuermakes him guilty of homicid : nay it makes him guilty offalshood and contempt , if hee doe not labour in all that hee can to doe it . but if hee had killed the man of his owne voluntary pleasure , then had hee beene guilty of shedding humaine bloud , and so hee is punished for doing of that vnbidden , for the not doing of which beeing bidde hee should also haue beene punished . if this be thus at the generalls command , then why not at the creators ? he therefore that heareth it sayd , thou shalt not kil thy selfe , must kil himself if he commaunde him , whom wee may no way gainesay : onely hee is to marke whether this diuine commaund bee not involued in any vncertainety . by ( b ) the eare wee doe make coniecture of the conscience , but our iudgement cannot penetrate into the secrets of hearts : no man knowes the things of a man , but the spirit of a man which is in him . this we say , this we affirme , this wee vniuersally approoue , that no man ought to procure his owne death for feare of temporall miseries ; because in doing this hee falleth into eternall : neither may hee doe it to avoide the sinnes of others , for in this hee maketh himselfe guilty of a deadly guilt , whome others wickednesse could not make guilty : nor for his owne sinnes past , for which hee had more neede to wish for life , that hee might repent himselfe of them : nor for any desire of a better life to bee hoped for after death : because such as are guiltie of the losse of their owne life , neuer enioye any better life after their death . l. vives . bvt there were ( a ) some holy women ] ambrose lib. . de virginibus , writeth that pelagia with his mother & sisters cast themselues headlong into a riuer , for feare to be rauished of the soldiers that pursued them : and yet the church ( saith he ) hath placed her amongst the number of the martires : and sophronia likewise who killed her selfe to auoide the lust of maxentius caesar as eusebins recordeth in his ecclesiasticall history . ( b ) by the eare ] wee iudge by appearances of what is within : for our eye cannot perce into the secrets of man. whether we ought to flie sinne with voluntary death . chap. . there is one reason of this proposition as yet to handle , which seemes to proue it commodious for a man to suffer a voluntary death : namely least either alluring pleasures or tormenting paines should enforce him to sinne afterwards . which reason if we will giue scope vnto , it will run out so farre , that one would thinke that men should bee exhorted to this voluntary butchery , euen then , when by the fount of regeneration they are purified from all their sinnes . for then is the time to beware of all sinnes to come , when all that is past is pardoned . and if voluntary death doe this , why is it not fittest then ? why doth hee that is newly baptized forbeare his owne throat ? why doth he thrust his head freed againe into all these imminent dangers of this life , seeing he may so easilie avoide them all by his death : and it is written , hee that lou●…th daunger shall fall therein ? why then doth he loue those innumerable daungers ? or if hee doe not loue them , why vndertakes hee them ? is any man so fondly peruerse and so great a contemner of truth , that if hee thinke one should kill himselfe to eschue the violence of one oppressor least it draw him vnto sinne , will neuerthelesse a●…ouch that one should liue still , and endure this whole world at all times , full of all temptations , both such as may bee expected from one oppressor , and thousands besides without which no man doth nor can liue ? what is the reason then , why wee doe spend so much time in our exhortations , endeuouring to animate ( a ) those whom wee haue baptized , ( b ) either vnto virginity , or chaste widowhood , or honest and honorable marriage ; seeing wee haue both farre shorter and farre better waies to abandon all contagion and daunger of sinne ; namely in perswading euery one presently after that remission of his sinnes which hee hath newly obtained in baptisme , to betake him presently to a speedy death , and so send him presently away vnto god , both fresh and faire ? if any man thinke that this is fitte to bee perswaded , i say not hee dotes , but i say hee is plaine madde : with what face can he say vnto a man , kill thy selfe , least vnto thy small sinnes thou adde a greater by liuing in slauery vnto a barbarous vnchaste maister ? how can hee ( but with guilty shame ) say vnto a man : kill thy selfe now that thy sinnes are forgiuen thee , least thou fall into the like againe or worse , by liuing in this world , so fraught with manifold temptation , so aluring with vncleane delights , so furious with bloudy sacrileges , so hate-full ( c ) with errors and terrors ? it is a shame and a sinne to say the one , and therefore is it so likewise to doe the other . for ( d ) if there were any reason of iust force to authorize this fact , it must needes bee that which is fore-alledged . but it is not that , therefore there is none . loath not your liues then ( you faithfull of christ ) though the foe hath made ha●…ock of your chastities . you haue a great and true consolation , if your conscience beare you faithfull witnesse that you neuer consented vnto their sinnes who were suffred to commit such outrages vpon you . l. vives . those ( a ) whom we haue baptized ] [ least any man should mistake this place , vnderstand that in times of old , no man was brought vnto baptisme , but he was of sufficient yeares to know what that misticall water meant , and to require his baptisme , yea and that sundry times . which we see resembled in our baptising of infants unto this day . for the infant is asked ( be it borne on that day , or a day before ) whether it wil be baptized ? thrise is this question propounded vnto it : vnto which the god-fathers answere , it will : i heare that in some citties of italy they doe for the most part obserue the ancient custome as yet . this i haue related onely to explane the meaning of augustine more fullie . ] ( b ) either to virginity ] he toucheth the three estates of such as liue well in the church . ( c ) with so many errors and terrors ] of the seauenth chance , ( d ) for if there were any reason ] a fit kinde of argument , by repugnance : which taking away the adiunct , takes the subiect away also . tully mentions it in his topikes . how it was a iudgement of god that the enemie was permitted to excercise his lust vpon the christian bodies . chap. . if you aske me now why these outrages were thus permitted , i answere the prouidence of the creator & gouernor of the world , is high , and his iudgements are vnsearchable ( a ) and his waies past finding out : but aske your owne hearts sincerely whether you haue boasted in this good of continency and chastity , or no ? whether you haue not affected humane commendations for it , and so thereby haue enuied it in others ? i doe not accuse you of that whereof i am ignorant , nor doe i know what answere your hearts will returne you vnto this question . but if they answere affirmatiuely , and say you haue done so , then wonder not at all ( b ) that you haue now lost that , whereby you did but seeke and ( c ) reioyce to please the eyes of mortall men : and that you lost not that which could not bee shewed vnto men . if you consented not vnto the others luxury , your soules had the helpe of gods grace to keepe them from losse , and likewise felt the disgrace of humane glory , to deterre them from the loue of it . but your faint hearts are comforted on both sides : on this side being approoued , and on that side chastised : iustified on this , and reformed on the other . but their hearts that giue them answere that they neuer gloried in the guift of virginity , viduall chastity , or continence in marriage : but ( d ) sorting themselues with the meanest , did ( e ) with a reuerend feare reioyce in this guift of god ; nor euer repined at the like excellence of sanctity and purity in others ; but neglecting the ayre of humane fame , ( which alwaies is wont to accrew according to the rarity of the vertue that deserues it ) did wish rather to haue their number multiplied , then by reason of their fewnesse to become more eminent . let not those that are such , ( if the barbarians iust haue seized vpon some of them ) ( f ) alledge that this is ( meerely ) permitted : nor let them thinke that god neglecteth these things because he some-times permitteth that which no man euer committeth vnpunished : for some , as weights of sinne and euill desires , are let downe by a pr●…sent and secret iudgement , and some are reserued to that publique and vniuersall last iudgement . and perhaps those , who knew themselues vngu●…e , and that neuer had their hearts puffed vppe with the good of this chastity , ( and yet had their bodies thus abused by the enemie ) had ( notwithstanding ) some infirmity lurking within them which ( g ) if they had escaped ; this humiliation by the warres fury might haue increased vnto a fastidious pride . wherefore ( h ) as some were taken away by death , least wickednesse should alter their vnderstandings , so these here were forced to forgoe ( i ) some-thing , least excesse of prosperitie should haue depraued their vertuous modestie . and therefore , from neither sort , either of those that were proud , in that their bodies were pure from all vncleane touch of others , or that might haue growne proud , if they had escaped the rape done by their foes , from neither of these is their chastitie taken away , but vnto them both is humilitie perwaded . the vaine-glory which is ( k ) immanent in the one , and imminent ouer the other , was excluded in them both . though this is not to bee ouer-passed with silence , that some that endured these violences , might perhaps thinke , that continencie is but a bodily good , remaining as long as the body remaines vntouched ▪ but that it is not soly placed in the strength of the grace-assisted will , which sanctifies both body and soule : nor that it is a good that cannot be lost against ones will : which error , this affliction brought them to vnderstand : for it they consider with what conscience they honor god , and do with an vnmooued faith beleeue this of him , that hee will not , nay cannot any way forsake such as thus and thus do serue him , and inuocate his name , and do not doubt of the great acceptation which he vouchsafeth vnto chastitie , then must they neede perceiue that it followes necessarily , that he would neuer suffer this to fall vpon his saints , if that by this meanes they should be despoiled of that sanctimonie which hee so much affecteth in them , and infuseth into them . l. vives . and ( a ) his wayes ] the vulgar ( rom. . . ) reades inuestigabiles for the direct contrarie , minimè inuestigabiles . inuestigabilis , is that which is found , inuestigando , with searching out . but the wayes of the lord cannot be found out by humaine vnderstanding . the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imperuestigabiles , vnsearchable . ( b ) that you lost that ] that you lost your fame , and faire report , and yet lost not your chastitie . ( c ) reioyced to please , ] that is louingly desired . ( d ) but sorting themselues with the meanest ] rom. . . bee not high minded , but make your selues equall with them of the lower sort : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the originall , verbally translated : humilibus abducti . ( e ) with reuerend feare ] psalm . . . serue the lord with feare , or reioyce with trembling . ( f ) alledge ] we interprete not causari as the philosophers doe in the schooles , in causa esse , to be the cause , but causam proferre , to alledge as cause , as uirgill doth , saying : causando nostros in longum ducis amores . with allegations thou prolongs our loues . ( g ) if they had escaped this humiliation ] augustine here vseth humilitas for humiliatio , ( i thinke ) which is , a deiecting of a man by some calamitie : vnlesse that some will reade it thus : which if they had escaped , the humility of this warres furie , might haue blowne them vp into fastidious pride . ( h ) as some were taken away ] the wordes are in the fourth of the booke of wisdome , the eleuenth verse , and are spoken of henoch : but they are not here to bee vnderstood as spoken of him : ( for hee was taken vp in his life vnto the lord : ) but of others who after their death were taken vp to god for the same cause that henoch was , before his death . ( i ) some thing ] what that something was , modest shame prohibiteth to speake . ( k ) immanent in the one ] not as the grammarians take it , namely for vncontinuing or transitorie , but immanens , quasi intùs manens , inherent , ingrafted , or staying within . augustine vseth it for to expresse the figure of agnomination , or paranamasia , which is in the two words immanent & imminent ; which figure he vseth in many other places . what the seruants of christ may answer the in●…dels , when they vpbrayde them with christs not deliuering them ( in their afflictions ) from the furie of their enemies furie . chap. . vvherefore all the seruants of the great and true god haue a comfort that 's firme and fixed , not placed vpon fraile foundations of momentary and transitorie things : and so they passe this temporall life in such manner , as they neuer neede repent them of enioying it : because that herein they are prepared for that which is eternall , vsing the goods of this world but as in a pilgrimage , being no way entrapped in them , and so making vse of the euills of this world , as they make them serue alwayes either to their approbation , or their reformation . those that insult vpon this their vprightnesse , and ( when they see them fallen into some of these temporall inconueniences ) say vnto them ( a ) where is thy god ? let them tell vs , where their gods are when they are afflicted with the like oppressions ? their gods , which either they worship , or desire to worship onely , for the auoyding of such inconueniences . the family of christ can answer , my god is euery where present , in all places , whole and powerfull , no space includes him : he can be present , vn-perceiued , and depart away againe , vnmooued . and he , when he afflicts vs with these aduersities , doth it either for triall of our perfections or reforming of our imperfections , still reseruing an eternall rewarde for our patient sufferance of temporall distresses . but who are you , that i should vouchsafe to speake vnto you , especially of your gods , but most especially of mine owne god ( b ) who is terrible and to bee feared aboue all gods ? for all the gods of the heathen are diuills , but the lord made the heauens . l. vives . where ( a ) is thy god ? ] psal. . my teares haue beene my bread day and night , whilest they dayly said vnto me : where is now thy god ? ( b ) who is terrible and to bee feared , ] psal. . . . that such as complaine of the christian times desire nothing but to liue in filthy pleasures . chap. . if that ( a ) your scipio nasica were now aliue , hee that was once your high priest , who ( when in the fearefull terror of the carthaginian warres , the most perfect man of all the citie was sought for , to vndertake the entertainment of the phrigian goddesse ) was chosen by the whole senate , he whose face perhaps you now durst not looke on , hee would shame you from this grose impud●…nce of yours . for what cause is there for you to exclaime at the prosperitie of the christian faith in these times , but onely because you would follow your luxury vncontrolled , and hauing remoued the impediments of al troublesome oppositions , swim on in your dishonest and vnhallowed dissolution ? your affections do not stand vp for peace , nor for vniuersal plenty and prosperity , to the end that you might vse them when you hauethē , as honest men should do : that is , modestly , soberly , temperately , and religiously : no : but that hence you might keepe vp your vnreasonable expence , in seeking out such infinite variety of pleasures , and so giue birth vnto those exorbitances in your prosperities , which would heape more mischiefs vpon you then euer befel you by your enemies . ( b ) but scipio your high priest , he whom the whole senate iudged the best man amongst you , fearing that this calamitie would fall vppon you ( that i speak of ) would not haue carthage in those dayes the sole paralell of the romaine empire vtterly subuerted , but contradicted cato , that spoke for the destruction of it , because hee feared the foe of all weake spirits , security : and held that carthage would bee vnto his fellow cittizens ( c ) as if they were young punies ) both a conuenient tutor , and a necessary terror . nor did his iudgement delude him : the euent it selfe gaue sufficient proofe whether he spoke true or no : for afterwards when carthage was raized downe , and the greatest curber and terror of the romaine weale-publike vtterly extinguished and brought to nothing ; presently such an innumerable swarm of inconueniences arose out of this prosperous estate , that the bondes of concord beeing all rent asunder and broken , first with barbarous and ( e ) bloudy seditions , and next ( f ) by continuall giuing of worse and worse causes by ciuill warres , such slaughters were effected , so much bloud was shedde by ciuill warres , and so much inhumanitie was practised in proscribings , riots and rapines , that those romaines that in the good time of their liues feared no hurt but from their enemies , now in the corrupt time of their liues indured far worse of their owne fellowes : and that lust after soueraignty , which among all other sinnes of the world , was most appropriate vnto the romaines , and most immoderate in them all , at length getting head and happie successe in a fewe of the more powerfull , it ouerpressed all the rest , wearing them out and crushing their neckes with the yoake of vilde and slauish bondage . l. vives . if that your scipio ( a ) nasica ] this man was the sonne of cnius cornelius scipio , who was slayne together with his brother publius , by the carthaginians in spaine , in the second war of affrica . in the . year of which war the decemuiri found a verse amongst the rest of the prophecies in the books of the sybils , which fore-told that the enemy should be chased out of italy if that the mother of the gods were transported from pessinuns , a citty of phrygia , vnto rome . here-vpon an ambassage was sent to attalus , who as then was king of that country , to demand the mother of the gods of him , in the name of the senate and people of rome . the ambassadours as they went , tooke the oracle of delphos in their way , to know what hope there was of attaining this mother of the goddes of the stranger king attalus . the oracle badde them bee of good courage , attalus woulde not bee agaynst the fulfilling of their request for the image : but withal willed them to haue an especiall care that when shee came into italy , the best man of the whole cittie of rome should giue hir intertainment , and receiue hir into his custodie . so the shippe returning vnto ostia with the image of the goddesse , publius cornelius scipio nasica was by the senators ( which were sworne to giue their opinions of the best man of the cittie ) adiudged as the best man , he being then but a youth and not out of his questorship , which was his first steppe vnto dignity ; and so hee by the decree of the senate , receiued the phrigian goddesse : liuie in his . booke and many others . ( b ) but scipio ] in the . yeare after the building of rome , when the romaine ambassadors that had bin at carthage , reported that there they had found a huge deale of furniture for shipping , and all thinges fitt for a nauall warre , the senate held a consultation about the beginning of a warre with the carthaginians . now marcus portius cato beeing censor , to assure the romains their estate at length , gaue counsell not onely to beginne this warre , but vtterly to extirpate and demolish ( this terror of theirs ) carthage . but nasica scipio ( of whom we spoke but now ) would not see the people of rome exposed to the inconueniences of too much idlenesse , nor that they should swimme in too much security : and therefore would haue something to remaine as a bridle to curb the head-strong appetite of a powerful multitude : where-vppon he gaue them the counsell not onely not to destroy carthage , but euen not to beginne a warre with the carthaginians without a lawfull and sufficient cause . liuie and others . ( c ) as if they were young punies [ ualerius writeth that appius claudius vsed often to say that imployment did far more ext●…l the people of rome then quiet : that excesse of leisure and rest melted them into slothfulnesse , but the rough name of businesse , kept the manners of the cittie in their pristine state , vndeformed : when the sweet sound of quiet euer ledde in great store of corruption . ( d ) when carthage was raized ] salust in his war of iugurth saith thus : for before carthage was raized , the senate and people of rome gouerned the weale-publike wel , quietly and modestly betwixt th●…-selues : nor was there any contention for glory or domination amongst them : the feare of the foes kept all the citty in good arts & orders : but that feare being once remoued and abolished , then the attendants of prosperous estates , pride and luxury , thrust in vnrestrained . ( e ) and bloudy sedi●… . as first that of tiberius gracchus , then that of caius his brother , in which two was the first ciuill effusion of cittizens bloud beheld : the first of these happened tenne yeares after carthage was destroyed . ( f ) by continual giuing of worse and worse causes ] . for through the sedition of caius gracchus was the office of the tribuneship inuented , and bestowed on li●… drusus , whom the senators opposed against the gentlemen , who stood for the law that gracchus had made . hence arose the war called sociale bellum , because drusus reformed not the citty as hee promised : and hence arose the warre of mithridates , who taking aduantage of this discord of italie , made many thousands of the italians that traffick'd in his dominions to bee slaine : and hence arose the ciuill warre of marius who sought to gette the vndertaking of this prouince and warre of mithridates from sylla . and from the seedes of this warre , sprung the warres of sertorius , lepidus , the conspiracy of catiline , and lastly the warre of pompey . and from that sprung the empire of caesar , and after his death the ciuil warres of anthony , of brutus and cassius at the philippi : of sextus pompeius in sicilia , and that of acti●… . and lastly the common-weales freedome turned into a tiriannical monarchy . by what degrees of corruption the romaines ambition grew to such a height . chap . for when 〈◊〉 e●…er this lust of soueraignty cease in proud mindes , vntill it 〈◊〉 by co●… of honours attained vnto the dignitie of regall domination ? and if their ambition didde not preuaile , they then hadde no meane to continue their honours : now ambition would not preuaile but amongst a people wholly corrupted with coueteousnes and luxury . and the people is alw●…s infected with these two contagions , by the meanes of affluent prosperity , which nasica did wisely hold fit to be fore-seene and preuented , by not condiscending to the abolishing of so strong , so powerfull , and so ritch a citty of their enemies : thereby to keepe luxurie in awfull feare : that so it might not become exorbitant , and by that meanes also couetousnesse might be repressed . which two vices once chained vp , vertue ( the citties supporter ) might flourish , and a liberty befitting this vertue might stand strong . and hence it was , out of this most circumspect zeale vnto his country , that your said high priest , who was chosen by the senate of those times for the best man , without any difference of voices , ( a thing worthy of often repetition ) when the senate would haue built ( a ) a theater , disswaded them from this vaine resolution : and in a most graue oration , perswaded them not to suffer the ( b ) luxurie of the greekes to creepe into their olde conditions , nor to consent vnto the entrie of forraigne corruption , to the subuersion and extirpation of their natiue romaine perfection , working so much by his owne onely authoritie , that the whole bench of the iudicious senate being moued by his reasons , expresly prohibited the vse of ( c ) those mooueable seates which the romaines began as then to vse in the beholding of playes . how earnest would hee haue beene to haue cleansed the citie of rome of the ( d ) playes themselues , if hee durst haue opposed their authoritie whom he held for gods , being ignorant that they were malitious diuels : or if hee knew it , then it seemes hee held that they were rather to bee pleased , then despised . for as yet , that heauenly doctrine was not deliuered vnto the world , which purifying the heart by faith , changes the affect , with a zealous piety to desire and aime at the blessings of heauen , or those which are aboue the heauens , and freeth men absolutely from the slauery of those proud and vngracious deuills . l. vives . bvilt a ( a ) theater . ] liuie in his . booke , and valerius maximus de instit. antiq . write that ualerius messala , and cassius being censors , had giuen order for a theater to bee built , wherein the people of rome might sitte and see playes . but nasica laboured so with the senate , that it was held a thing vnfit , as preiudiciall to the manners of the people . so by a decree of the senate , all that preparation for the theater was laide aside , and it was decreed that no man should place any seates , or sitte to behold any playes within the citie , or within a mile of the walles . and so from a little while after the third affrican warre , vntill the sacke of corinthe , the people beheld all their playes standing , but as then lucius memmius set vp a theater for the playes at his triumph , but it stood but for the time that this triumph lasted . the first standing theater pompey the great built at rome of square stone ( as cornelius tacitus writeth , lib. . ) the modell whereof hee had at mytilene , in the mithridatique warre . cauea here in the text , signifieth the middle front of the theater , which afterward was diuided into seates for the gentlemen , seuered into rankes and galleries . some-times it is taken for the whole audience , as seruius noteth vpon the eight of the aeneads . ( b ) the luxurie of the greekes , ] the grecians had theaters before the romaines many ages , and the very greeke name prooues that they came first from greece . for theater is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is , spectare , to behold . ( c ) those moueable seates ] standing but for a time . for such theaters were first in vse at rome before the standing , the continuing theaters came in and were made with mooueable seates , as tacitus saith , and the stage built for the present time . ( d ) the playes themselues ] such as were presented vpon the stage : whereof , in the next booke we shall discourse more at large . of the first inducing of stage-playes . chap. . bvt know , ( you that know not this ) and marke ( you that make shew as if you knew it not , and murmur at him that hath set you free from such lords ) that your stage-playes , those ( a ) spectacles of vncleannesse , those licentious vanities , were not first brought vp at rome by the corruptions of the men , but by the direct commands of your gods : ( b ) it were farre more tolerable for you to giue diuine honors vnto the fore-named scipio , then vnto such kinde of deities , for they were not so good as their priest was : and now doe but obserue , whether your mindes being drunke with this continuall ingurgitation of error , will suffer you to taste a sip of any true consideration : your gods , for the asswaging of the infection of the pestilence that seazed on their bodies , commanded an institution of stage playes presently to be effected in their honors : but your priest , for auoyding the pestilence of your mindes , forbad that any stage should be built for any such action . if you haue so much witte as to preferre the minde before the body , then choose which of the two said parties to 〈◊〉 your god of : for ( c ) the bodily pestilence did not yet cease , because that the delicate vanitie of stage-playes entred into the eares of this people ( being then wholy giuen vnto warres , and accustomed onely to the ( d ) circen●… playes ) but the wilie diuels foreseeing ( by naturall reason ) that this plague of the bodies should cease , by this meanes tooke occasion to thrust one farre worse , not into their bodies , but into their manners , in corrupting of which , 〈◊〉 their ioy ; and such a plague , as blinded the mindes of that wretched peop●… with such impenetrable cloudes of darkenesse , and bespotted them with such foule staines of deformitie , that euen now ( though this may seeme incredible to succeeding ages ) when this great rome was destroyed , such as were p●…ssed with this pestilence , flying from that sacke , could come euen vnto carthage , and here contend who should runne maddest ( e ) after stage playing . l. vives . those ( a ) sp●…ctacles of vncleannesse , ] for there was both most beastly shewes presented , and most filthy words spoken . ( b ) it were farre more tollerable , ] tertullian in his apologeticus saith : it were better to make socrates the god of wisdome , aristides of iustice. themistocies os warre , tully of eloquence , sylla of prosperitie , craffus of ritches , pompey of magnificence , and cato of grauitie , for these men excell the gods in these specialities . and ●…ny of the ancient writers neuer denied , that their good men were better then their gods : 〈◊〉 〈◊〉 for one , de vitae tranquillitate , lib. . affirmeth , that cato of utica was a better ex●… of a wise man then either hercules or vlisses . lucane calles him the true father of his 〈◊〉 worthy the romaine altars . ( c ) the bodily pestilence ] liuie in his . booke , faith , 〈◊〉 did the first institution of playes for augmentation of religion , either augment religion 〈◊〉 〈◊〉 〈◊〉 , or diminish the pestilence of their bodies . ( d ) circensian playes ] those did ro●… institute at rome , in the fourth moneth after he had built the cittie ( as fabius pictor 〈◊〉 ) the same day that he forced away the sabine virgins . some say it was not vntill 〈◊〉 ●…fore-said time a great while , whom●… had rather beleeue in this . circenses they 〈◊〉 ( faith s●…s ) because they were encompassed with swords : of circa and 〈◊〉 the ( n●… as yet ●…ice ) antiquitie , hauing not as yet built any places fit for such ex●…●…ctifed th●… betweene a riuer side , and a ranke of swords , that the idle might see 〈◊〉 on both sides . afterwards tarquinius priscus appointed a ring for them , which 〈◊〉 ●…rward called circus max●… : and euery yeare once , as liuie saith , were these games 〈◊〉 being diuersly named , as magni , & romani , & circenses . they were consecrated 〈◊〉 god c●…sus , whom the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , neptune the horse-rider , to whome euander ( as dionysuus saith ) erected a temple in latium , and ordayned a feast day for him which the greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the latines consualia , on which day all the horses and mules were exempted from labour and were decked with garlands . now that the romans at that time , and vntill the foresaid command , vsed onely the circensian plaies , liuie , lib. . & valerius de institut are witnesses . ( e ) after stage playing ] not that they played themselues , augustine doth not meane so , but that they ran a madding with the desire to see these strange plaies . of some vices in the romaines , which their citties ruine did neuer reforme . chap. . o you sencelesse men , how are you bewitched , not with error but furor , that when al the nations of the east ( as we heare ) bewaile your citties ruine , and al the most remote regions bemone your misery with publique sorrow , you your selues run head-long vnto the theaters , seeking them , entring them , filling them , & playing farre madder parts now then euer you did before ? this your plague of mind , this your wracke of honesty , was that , which your scipio so feared when hee would not haue any theaters built for you : when hee saw how quickly your vertues would be abolished by prosperity , whē he would not haue you vtterly quitted from all feare of forraigne inuasions . hee was not of opinion that that cōmon-weale or citty was in a happy estate , where the walls stood firme , and the good manners lay ruined . but the seducements of the damned spirites preuayled more with you , then the prouidence of circumspect men . and hence comes it , that the mischiefes that your seles commit , you are so loth should be imputed to your selues , but the mischiefes that your selues suffer , you are euer ready to cast vpon the christian profession , for you in your security do not seeke the peace of the common-weale , but freedome for your practises of luxury : you are depraued by prosperity , and you cannot be reformed by aduersity . your scipio would haue had you to feare your foes , and so to suppresse your lusts : but ( a ) you , though you feele your foes , & are crushed down by them , yet will not restraine your inordinate affects : ( b ) you haue lost the benefit of affliction , & though you be made most miserable , yet remaine you most irreformable . and yet it is gods mercy that you haue your liues still : his very sparing of your liues , summons you vnto repentance : he it was , that ( though you be vngratefull ) shewed you that fauour as to escape your enemies swords by calling of your selues his seruants , or flying into the churches of his martyrs . l. vives . though ( a ) you feele your foes ] because you beheld the playes at carthage , with such a dissolute , intemperate affection . ( b ) you haue lost the benefite of affliction , ] whereby men are reformed , and by correction grow instructed : it being imputed vnto them for merite , to tolerate aduerse fortune with patience . plato in his gorgias saith , that calamities and afflictions are vse-full both to the sufferers , and the beholders , bettering them both , one by their paine , the other by example . of the clemencie of god in moderating this calamitie of rome . chap. . it is said that romulus and remus built ( a ) a sanctuarie , where-vnto who so could escape , should be free from all assault or hurt : their endeuour in this being to increase the number of their cittizens . an example making way for a wonderfull honor vnto christ : the same thing , that the founders of the citty did decree , the same doe the destroyers of it : and what if the one did it to increase the multitude of their cittizens , when the other did it to preserue the multitude of their foes ? let this then , ( and what soeuer besides fitly may bee so vsed ) be vsed as an answer of our lord iesus christ his flock , and that pilgrim-citty of god , vnto all their wicked enemies . l. vives . a ( a ) sanctuarie , ] it is a sacred place , from whence it is not lawfull to draw any man : for thence is the name deriued , comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rapio , to draw or pull , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the primi●… letter . and so by a figure called lambdacismus , is made asylum for asyrum . serui●… 〈◊〉 . aenead . though indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is tollere , to take away , as homer vseth it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. he tooke away the goodly armes . after that hercules was dead , his nephews and post●…itie , fearing the oppression of such as their grand-father had iniured , built the first sanctuary at athens , naming it the temple of mercy , out of which no man could bee taken , and this statius testifieth also . now romulus and remus built one betweene the tower and the capitoll , calling the place where it stood inter-montium ; intending hereby that the multitude of offendors flocking hether for hope of pardon , would bee a meane to ●…ent the number of inhabitants in this new citie . to what god or goddesse it was 〈◊〉 , it is vnknowne : dionisius saith hee cannot tell . some say , vnto veiouis : but the gr●…e of the sa●…tie is honoured vpon the fourth of the nones of february , as ouid writ●… pastorum . in greece and asia haue beene many sanctuaries . tiberius caesar being out of liking with their too much licence , tooke from them almost all their liberties and priuiledges , as tacitus and suetonius do report . of such of gods elest as liue secretly as yet amongst the infidels , and of such as are false christians . chap. . and let this cittie of gods remember , that euen amongst her enemies , there are some concealed , that shall one day be her citizens : nor let her thinke it a fruitlesse labour to beare their hate ( a ) vntill shee heare their confession , as she hath also ( as long as shee is in this pilgrimage of this world ) some that are pertaker of the same sacraments with her , ( b ) that shall not bee pertakers of the saints glories with her , who are partly knowne , and partly vnknowne . yea such there are , that spare not amongst gods enemies to murmure against his glory , whose character they beare vpon them : going now vnto playes with them , and by and by , vnto the church with vs. but let vs not despaire of the reformation of some of these , we haue little reason , seeing 〈◊〉 we haue many secret and predestinated friends , euen amongst our most 〈◊〉 aduersaries , and such , as yet know not themselues to be ordained for 〈◊〉 ●…dship . for the two citties ( of the predestinate and the reprobate ) are in this world , confused together , and commixt , vntill the generall iudgement make a separation : of the originall progresse and due limits of both which cities , what i thinke fitte to speake , by gods helpe and furtherance , i will now be●… to the glory of the cittie of god , which being ( d ) compared with her 〈◊〉 , will spread her glories to a more full aspect . l. vives . vntill ( a ) shee heare their confession . ] at the last discouery , where euery man shall confesse himselfe , which shall bee then , when the bookes of mens consciences are opened , that is in the world to come . ( b ) that shall not be partakers , ] according to the words of christ , many are called but few are chosen . ( c ) untill the generall iudgement ] so it is in the gospell . the angels shall seperate the euill from the middest of the iust in the end of the world . ( d ) compared with her contrary , ] so aristotle saith , contraries placed together , shew both the fuller . what subiects are to be handled in the following discourse . chap. . bvt we haue a little more to say vnto those that lay the afflictions of the romaine estate vpon the profession of christianitie , which forbiddeth men to sacrifice vnto those idols . for we must cast vp a summe of all the miseries ( or of as many as shal suffice ) which that citie , or the prouinces vnder her subiection , endured before those sacrifices were forbidden . all which they would haue imputed vnto our religion , had it beene then preached and taught against these sacrifices , when these miseries befell . secondly , wee must shew what customes and conditions the true god vouchsafed to teach them for the increasing of their empire , ( a that god , in whose hand are al the kingdomes of the earth : and how their false gods neuer helped them a iotte , but rather did them infinite hurt by deceit and inducement . and lastly , we will disprooue those who though they be confuted with most manifest proofes , yet will needs affirme still that their gods are to be worshipped , and that not for the benefites of this life , but for those which are belonging to the life to come . which question ( vnlesse i be deceiued ) will be ( b ) farre more laborious , and worthier of deeper consideration , in the which we must dispute against the philosophers , ( c ) not against each one , but euen the most excellent and glorious of them all , and such as in many points hold as we hold , and namely of the immortality of the soule , and of the worlds creation by the true god , and of his prouidence , whereby he swayeth the whole creation . but because euen these also are to be confuted , in what they hold opposite vnto vs , wee thought it our dutie not to bee slacke in this worke , but conuincing all the contradictions of the wicked , as god shall giue vs power and strength to aduance the veritie of the cittie of god , the true zeale and worship of god , which is the onely way to attaine true and eternall felicitie . this therefore shall bee the method of our worke : and now from this second exordium we will take each thing in due order . l. vives . that god ( a ) in whose hand ] for christ saith , math. . . all power is giuen vnto me in heauen and earth . ( b ) more laborious ] operosior , harder , of more toyle . ( c ) not against each one ] not against euery common philosopher or smatterer , for so is quilibet , taken sometimes , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is often in the greeke . in this chapter , augustine shewes briefly both what he hath done already , and how he meanes to proceede . finis libri primi . the contents of the secnd booke of the citie of god. . of the method that must of necessity be vsed in this disputation . . a repitition of the contents of the first booke . . of the choise of an history that will shew the miseries that the romaines endured when they worshipped their idols , before the increase of christian religion . . that the worshippers of pagan gods neuer receiued honest instruction from them , but vs●…d all filthinesse in their sacri●…es . . of the obscaenaties vsed in the sacrifices offred vnto the mother of the gods . . that the pagan gods did neuer establish the doctrine of liuing well . . that the philosophers instructions are weake and bootlesse , in that they beare no diuine authoritie , because that the examples of the gods are greater confirmation of vices in men , then the wise mens disputations are on the contrary . . of the romaine stage-playes , wherin the publishing of their foulest impurities did not any way offend , but rather delight them . . what the romaines opinion was touching the restraint of the liberty of poefie , which the greekes ( by the councell of their gods ) would not haue restrained at all . . that the deuils , through their settled desire to doe men mischiefe , were willing to haue any villanie reported of them , whether true or false . . that the greeks admitted the plaiers to beare office in their commonweales , least they should seeme vniust , in despising such men as were the pacifiers of their 〈◊〉 . . that the romaines in abridging th●…r liberty which their poets would haue vpon men , and allowing them to vse it vpon their gods , did herein shew , that they prised themselues aboue the gods. . that the romaines might haue ●…serued their gods vnworthinesse , by the 〈◊〉 of such obscane solemniti●… . . that plato , who would not allow poets to dwell in a well gouerned citie , shewed herein that his sole worth was better then all the gods , who desire to bee honored with stage-playes . . that flattery ( and not reason ) created some of the romaine gods. . that if the romaine gods had had any care of iustice , the citty should haue had her forme of gouernment from them , rather then to borrow it of other nations . . of the rape of the sabine women , and diuerse other wicked facts , done in romes most ancient & honorable times . . what the history of salust reports of the romains conditions , both in their times of danger and those of securitie . . of the corruptions ruling in the romaine state before that christ abolished the worship of their idols . . of what kind of happinesse , and of what conditions the accusers of christianitie desire to pertake . . tullies opinion of the romaine common-weale . . that the romaine gods neuer respected whether the citty were corrupted , and so brought to destruction , or no. . that the variety of temporall estates dependeth not vpon the pleasure or displeasure of those deuils , but vpon the iudgments of god almighty . . of the acts of sylla , wherein the deuils shewed themselues his maine helpers and furtherers . . how powerfully the deuils incite men to villanies , by laying before them examples of diuine authority ( as it were ) for them to follow in their villanous acts . . of certaine obscure instructions concerning good manners , which the deuils are said to haue giuen in secret , whereas all wickednesse was taught in their publique solemnities . . what a great meanes of the subuersion of the romaine estate the induction of those playes was , which they surmized to be propitiatory vnto the gods. . of the saluation attained by the christian religion . . an exhortation to the romaines to renounce their paganisme . the second booke of the citty of god : written by saint augustine bishop of hippo , vnto marcellinus . of the method which must of necessity be vsed in this disputation . chap. . if the weake custome of humaine sence durst not bee so bold , as to oppose it selfe against the reasons of apparant truth , but would yeeld this languid infirmitie vnto wholesome instruction , as vnto a medicine which were fittest to apply , vntill by gods good assistance , and faiths operation it were throughly cured ; then those that can both iudge well , and instruct sufficiently , should not need many words to confute any erronious opinion , or to make it fully apparant vnto such , as their desires would truly informe . but now , because there is so great and inueterate a d●…sease rooted in the mindes of the ignorant , that they will ( out of their extreame blindnesse , whereby they see not what is most plaine , or out of their obstinate peruersnesse whereby they will not brooke what they see ) defend their irrationall and brutish opinions , after that the truth hath beenetaught them as plaine as one man can teach another : hence it is , that ( a ) there ariseth a necessitie , that bindeth vs to dilate more fully of what is already most plaine , and to giue the truth , not vnto their eyes to see , but euen into their heads , as it were to touch and feele . yet notwithstanding this by the way : what end shall wee make of alteration , if we hold that the answerers are continually to be answered ? for , as for those that either cannot comprehend what is said vnto them , or else are so obstinate in their vaine opinions , that though they do vnderstand the truth , yet will not giue it place in their minds , but reply against it , as it is written of them : like spectators of iniquitie , those are eternally friuolous : and if wee should binde our selues to giue an answer to euery contradiction that their impudencie will thrust forth , ( how falsly they care not , so they do but make a shew of opposition vnto our assertions ) you see what a trouble it would be , how endlesse , and how fruitlesse . and therefore ( sonne marcelline ) i would neither haue you , nor any other ( to whom this our worke may yeeld any benefit in iesus christ ) to read this volume with any surmise , that i am bound to answer whatsoeuer you or they shall heare obiected against it : least you become like vnto the women of whom the apostle saith , that they were alwayes learning , and neuer able to come vnto the knowledge of the truth . l. vives . h●… 〈◊〉 i●… that ( a ) there ariseth a necessity ] the latine text is , fit necessitus , spoken by a g●…e figure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith demosthenes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , necessitas , for necesse : and it is an ordinary phrase with them , though the latynes say , est necessitas , as quintilian hath it . arepetition of the contentes of the first booke . chap. . therefore in the former booke , wherein i began to speake of the city of god , to which purpose all the whole worke ( by gods assistance ) shall haue reserence , i did first of all take in hand to giue them their answere , that are so shamelesse as to impute the calamities inflicted vpon the world , ( and in particular vpon rome in her last desolation wrought-by the vandales ) vnto the religion of christ , which forbids men to offerre seruice or sacrifice vnto deuills : whereas they are rather bound to ascribe this as a glory to christ , that for his names sake alone , the barbarous nations ( beyond all practise and custome of warres ) allowed many and spacious places of religion for those ( ingratefull men ) to escape into ; and gaue such honor vnto the seruants of christ , ( not only to the true ones but euen to the counterfeit ) , that what the law of armes made lawfull to doe vnto all men , they held it vtterly vnlawfull to offer vnto them . and hence arose these questions : how and wherefore these gracious mercies of god were extended vnto such vngodly and vngratefull wretches as well as to his true servants , and why the afflictions of this siege fell vpon the godly ( in part ) as well 〈◊〉 on the reprobate ? for the better dissoluing ( a ) of which doubtes , i stayd somew●… long in a discourse of the daily guiftes of god , and the miseries of man , ●…ing out in the whole tract of this transitory life , ( both which , by reason that they often light confusedly togither , alike , and vndistinguished both vpon good ●…ers and impious , are very powerfull in moouing the hearts of many ) : and mine especiall intent herein was to giue some comfort vnto the sanctified and chast women , who had their chastities offended by some incontinent acts of the foldiours : and to shew them , that if those accidents had not wrackt their c●… resolutions , they ought not to bee ashamed of life , hauing no guilt in them whereof to be ashamed , and then i tooke occasion to speake some-what against those that in such villanous and impudent maner doe insult ouer the poore christians in their aduersities ; and chiefly ouer the deflowred women ; these fellowes themselues beeing most vnmanly and depraued wretches , altogither degenerate from the true romains , vnto whose honors ( being many , and much recorded ) these base creatures are so directly opposite . for it was these , that made rome ( which was first founded , and after increased by the care 〈◊〉 industry of her old worthies ) to shew more filthy and corrupted in her prosper●…y , then shee was now in her ruine : for in this , there fell but stones , walles & houses ; but in the liues of such villaines as these , al the monuments , al the ornaments , ( not of their walls , but ) of their maners were vtterly demolished : as then did ●…se fire burne in their affections , then this was now that did but 〈◊〉 their houes : with the close of this , i gaue an end vnto the first booke , and now ( as i r●…ed ) wil proceed , to cast vp a reckoning of the sundry mischienes that this city of rome hath suffered since shee was first founded , either in herselfe or in some of the prouinces vnder her command : all which those vile persons would haue pinned vpon the backe of christianity , if the doctrine of the gospel against their false & deceitfull gods had in those times beene reuealed and preached . l. vives . di●…ing ( a ) of which d●…bs ] the first of these , was the chiefe questiō of those philosophers that denied the world to be gouerned by the prouidence of god. plut. de placit . philosoph . lib. of the choise of an history which wil shew the miseries that the romains indured , when they worshipped their idols , before the increase of christian religion chap. bvt remember this , that when i handled those points , i had to do with the ignorant , out of whose blockish heads this prouerb was first borne : ( a ) it wil not raine because of the christian. for there are some others amongst them that are learned , & loue that very history that makes these things plain to their vnderstanding : but because they loue to set the blind & erronius vulgar at enmity and dissention with vs christians , they dissemble & conceale this vnderstanding of theirs , labouring to perswade the people this , that the whole processe of calamities , which at diuers times and in seuerall places ( b ) fell and were still to fall vppon all the world , hadde the original , and haue had , onely and meerely from the profession of christ , greeuing that it spreadeth so farre and shineth so gloriously against all other their gods and religions . but lette these malicious men read but with vs , with what excesse of affliction the romain estate was wrung & plagued , & that on euery side , before that euer this name ( which they so much do enuy ) did spread the glory to such note : and then if they can , let them defend their goddes goodnesses shewed vnto them in these extremities , and if that as their seruants they honour them for protection from these extremities , which if they do but suffer now in any part , they are ready to lay al the blame vpō our necks , for why did their gods permit their seruants to bee plagued with these great afflictions ( which i am now to recount ) before that the publishing of the name of christ gaue them cause of offence , by prohibiting their sacrifices . l. vives . it ( a ) will not raine ] he rehearseth this , as a common speach of the wicked infidels , who would impute all the euils that hapned them vnto the christian cause . tertullian , pretending for the defence of their hatefulnesse , this vanity besides , that they held the christians the onely causers of all the mischiefes and harmes that fall vpon the state and cittie . if tiber ouer-flow his bankes , if nilus do not water the fieldes , if the heauens stand , or the earth shake ; if there arise either famine or plague , straight to the lions with a christian cryes the whole crew . cypryan against demetrianus . if whereas you say that many complaine that it is imputed vnto vs that there is so often warres , pestilences , famines , inondations , and droughts , then wee must bee no longer silent , &c. ( b ) fell , and were still to fall ] through the euer-changing estate of humanity , and that fate which is indeed the will of almighty god. that the worshippers of pagan gods neuer receiued honest instruction from them ; but vsed all fi lt hinesse in their sacrifices : chap. . first , why would not their gods haue a care to see their seruāts wel mannerd : the true god doth worthily neglect those that neglect his iust worship : but as for those gods whom this wicked & vngrateful crew complain that they are forbidden to worship , why do they not helpe to better the liues of their worshippers by giuing thē some good lawes ? it was very requisit that as they carefully attended their goddes sacrifices , so their gods should haue gratiously amended their imperfections . i ( but wil some say ) euery man may be vitious at his owne will and pleasure . true ; who denies that ? yet notwithstanding , it was the part of these great gods guardiās , not to conceale the formes and rudiments of good & honest life frō their suppliants ; but to to teach them plaine , and fully , and by theirs prop●… to correct & restrain the offendors : to testrain euil doers with publik punishments , & to incourage good liuers with ful rewards : what temple of of 〈◊〉 this multitude of gods , was euer accessary to any such sound ? we our selues ( once in our youth ) went to view these spectacles , their ( a ) sacriligious mockeries : there we saw the ( b ) enthusiastikes , persons rapt with fury ; there we heard the ( c ) pipers , and tooke ( d ) great delight in the filthy sports that they acted before their gods and goddesses : euen before berecynthia ( surnamed the celestiall virgin , and mother to al the gods ) euen before hir litter , ( e ) vppon the feast day of her very purification , their ( f ) beastly stage-plaiers acted such ribauldry , as was a shame ( not onely for the mother of the gods , but ) for the mother of any senatour of any honest man , nay euen for the mothers of the players them selues to giue care too : naturall shame hath bound vs with some respect vnto our parents , which vice it selfe cannot abolish . but that beastlynesse of ob●… speaches and actions , which the players acted in publike , before the mother of all the gods , and in sight and hearing of an huge multitude of both sexes , they would be ashamed to act at home in priuate before their mothers ( g ) were it but for repitition sake . and as for that company that were their spec●… , though they might easily bee drawn thether by curiosity , yet beholding c●…ity so fouly iniured , me thinkes they should haue bene driuen from thence by the meete shame that immodesty can offend honesty withall . what can ●…dges be , it those were sacrifices ? or what can bee pollution , if this were a purification ? and these were called ( h ) iuncates , as if they made a feast where all the v●…eane d●… of hell might fill their bellies . for who knowes not what 〈◊〉 of spirit 〈◊〉 are that take pleasure in these obscurities ? vnlesse hee 〈◊〉 〈◊〉 that there bee any such vncleane spirits that thus illude men vnder the names of gods : or else , vnlesse hee be such an one as wisheth the pleasure , and feares the displeasure of those damned powers more then hee doth the loue and wrath of the true and euerliuing god. l. vives . sacriligious ( a ) mockories ] inuerting this , the holy plaies , a phrase vsed much by the pagans . ( b ) the enthusiastikes persons rapt ] this place requireth some speech of the mother of the gods : diodorus siculus ( biblioth lib. . ) tels the story of this mother of the gods diuers waies . for first hee writeth thus . caelus had by his wife titaea fiue & forty children , two of which were women , called regina , and ops : regina being the elder , and miser of the two , brought vp all her other bretheren ( to doe her mother a pleasure ) and therefore she was called the mother of the gods , and was marryed to hir brother hiperion , to whome shee 〈◊〉 sol and luna ; who being both murdered by their vncles wicked practises , she fel mad , ranging vp and downe the kingdome with a noise of drummes and cimbals , and that this grew to a custome after she was dead . then he addes another fable : that one menoes an ancient king of phry●… had by his wife dindimene , a daughter whome he caused to be cast forth vpon mount cy●… , 〈◊〉 that the infant being nourished vp by wilde beasts ; grew to be of admirable beauty , and 〈◊〉 〈◊〉 by a ●…pheardesse , was by her brought vp as her own childe , and named cibele of the 〈◊〉 〈◊〉 〈◊〉 was found : that shee innented many arts of her owne head , and taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on pipes , danncing , drummes and cimbals , also farying of horses & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ wherein shee was so fortunate that they named her the great mother . g●…ing vp vnto yeares she fell in loue with a youth of that country called atis , & being with child●… by 〈◊〉 was s●… for backe by her father menoes for a uirgin : but the guilt beeing knowne , 〈◊〉 and the nurses were put to death : and cibele being extreamely in loue with atis fell madde , 〈◊〉 〈◊〉 her fathers house along with a timbrell and a cimball , she came to nisa to dioni●… 〈◊〉 〈◊〉 ) where s●… few yeares after she dyed : and soone after a great famine toge●… 〈◊〉 〈◊〉 , 〈◊〉 all p●…gia , the inhabitants were commanded by oracle to giue diuine worship to atis and cibele : and hence arose the first canonization of the mother of the gods . thus farre diodorus , who no doubt hath declared the true originall of it as it was . but some do guesse that she was the mother of iupiter , iuno , neptune and pluto , and therefore was called rhea , and in latine ops : and cibele , and vesta , as all one . nor make i any question but that this history is confounded , as is vsuall in euery fable of the gods : that she was a virgin , and therefore named vesta , and that therefore atys was faigned to bee a goodly young man , whom she louing , and commanding that she should neuer meddle with any other woman , he neglecting her command , fell in loue with a nimph called sangritis , which cybele depriued him of those partes whereby hee was man , and for that reason euer since will haue her priests defectiue in that fashion . and because that she was most ordinarily worshipped of the phrygians vpon mount ida , there vpon she got the name of the idean mother , and of berecynthia , as also of the phrigian goddesse : hie priests were called galli , of the riuer gallus in phrigia , the water whereof beeing drunke , maketh men madde . and these galli themselues , doe wherle their heads about in their madnesse , slashing their faces and bodies with kniues , and tearing themselues with their teeth when they are either madde in shew , or madde indeed . their goddesse , ( which was nothing but a great stone vpon mount ida ) the romanes transported into italy , the day before the ides of aprill , which day they dedicated vnto her honours , and the plaies called megalesia as on that day were acted . liuy lib. . speaking of the mother of the gods hath these words . they brought the goddesse into the temple of victorie which is on the mount palatine , the daie before the ides of aprill . so that was made her feast daie . and all the people brought giftes vnto the goddesse , vnto the mount palatine , and the temples were spred for banquets , and the plaies were named megalesia , this is also in his sixteenth booke . about the same time a temple was dedicated vnto the great idean mother , which p. cornelius receiued , being brought out of asia by sea , p. cornelius scipio ( afterward surnamed africane ) and p. licinius beeing consulls . m. liuius , and c. claudius beeing censors , gaue order for the building of the temple : and thirteene yeares after , it was dedicated , or consecrated by m. iunius brutus ; m. cornelius , and t. sempronius beeing consulls ; and the plaies that were made for the dedication thereof , ( beeing the first plaies that euer came on stage ; ) antias valerius affirmeth were named megalesia : thus farre liuy : to whom varro agreeth also liber . . de lingua latina . enthusiastiques , or persons rapt ] were men distraught , taken with madnesse , as bertcynthia's galli were . saint augustine vpon genesis calls them , men taken with spirits possessed . ( c ) pipers ] or the singers , symphoniacos , it commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is harmony , or consort . in the feastes of cybele , was much of this numerall musicke , with pipes and tymbrells . hereof ouid singeth thus ( in his fastorum , lib , . ) protinus inflexo berecynthia tybia cornu , flabit & idaeae festa parentis erunt : ibunt semimares , & inania tympana tundent ; aera●… tinnitus are repulsa dabunt . then berecynthias crooked pipes shall blovv , th' idaan mothers feast approcheth now , whose gelded priests along the streetes doe passe , with timbrells , and the tinckling sounds of brasse . and a little after : tibia dat phrygios vt dedit ante , modos : the phrygian pipe sounds now , as late before . diodorus saith the pipe was cybele's inuention , and that shee taught marsiat ; him , that contended with apollo . ( d ) wee were delighted : ] some reade they were delighted but erroniously : wee reade it , with more reason , in the first person , wee were delighted with the filthy plaies &c. now though this berecynthia was mother to so many gods yet they held that shee was a virgin , as beeing vesta as well as berecynthia , as also because he would haue her father menoes to take her for such an one , and so to beleeue . ( e ) the feast day of her purification ] the day before the ides of aprill , the galli , her priests vsed to carry the image of this great mother in as great pompe , vnto the riuer almon ( which falleth into tyber not farre from rome ) and there ( according to the order of an old custome ) to wash it in the meeting of both the riuers : i say by an old custome . for the first day that it was brought from asia , the priest washed it there , wherevpon , that order was kept euery yeare . hereof sings lucane . 〈◊〉 〈◊〉 p●… r●… al●… cibelen , &c. lib. . cibele vvasht in almon they fetch backe &c. but ouid more p●…nely : est lo●… 〈◊〉 tib●… quo lubricus in fluit almon e●… 〈◊〉 〈◊〉 per dit in amne minor . 〈◊〉 〈◊〉 〈◊〉 cum veste sacerdos , 〈◊〉 al●… sacraque louit aquis . fastorum . . there is a place were almons current flovves to tibers streames , and so his name doth lose : there vvasht the aged priest ( in purple clad ) the goddesse , and the reliques vvhich he had , and prudentius , writing of saint romanus his martyrdome , saith thus : n●…dare plant●… ante carpentum sci●… pr●…ceres togatos in atris idaeae sacris lapis nig●…llus eue●…endus essedo , m●…ebris o●…s clausus arge●…to sedet , quem ad laua●…rum pr●…do ducitis , ped●… re●… atterentes ●…eis . almonis 〈◊〉 〈◊〉 riv●… . i knovv vvhen cibels feasts are honoured , your lords all bare-foot march before the throne , whereon , in a rich chariot , the blacke stone sits in a vvomans shape ore siluered , which vvhen to purifying you do lead , you vvalke before it , in strange vncouth shooes , vntil you reach the place vvhere almon flovves . ( f ) beastly stage-players ] the first stage-playes euery yeare were the megalesian , wherin the players comming forth to this new taske , spake most filthy and abhominable lafciuious wordes vpon cibel and atis : and at that time diuers of the most ciuill romaines , disguising them-selues from being knowne , went wandring about the streetes in all licentiousnesse . no speach , to act of vncleane luxury was left vnpractised , as herodian affirmeth in the life of co●…dus . ( g ) euen for repetition sake ] though they spoke it but for exercising their memories , for learning of it by heart . ( h ) iuncates ] the text is fercula a ferendo , of carrying , because in sollemnities either of religion or tryumph they carry pictures and statues with reuerence , as the images of the goddes and worthies were in the sacrifices : and in their triumps they carryed the pictures of such citties as they had conquered , and such armes as they had despoyled their foes off , the money that they had taken , and the rest of the pillage whatsoeuer , so saith tully , su●…tonius and others . and such meates also as were set on the table at sacr●… , were called fercula , because they were brought in vppon chargers very statefully , and with a kind of religious reuerence . of the obscaenities vsed in these sacrifices offered vnto the mother of the goddes . chap. . nor will i stand to the iudgement of those whome i knowe doe rather delight in the vicious custome of enormities then decline from it : i will haue scipio nasica him-selfe to be iudge , and he whom the whole senate proclaimed for their best man , one whose onely handes were thought fitte to receiue and bring in this diuels picture : let him but tell vs first whether that hee desire that his mothers deserts were such that the senate should appoint him diuine honours : ( as wee read that both the greekes and other romaine nations , also haue ordained for some particular men whose worth they held in high esteeme , and whose persons they thought were made immortall , and admitted amongst the gods . ) truly he would gladly wish his mother this felicity , if that such a thing could be . but if we aske him then further , whether he would haue such ●…thy pres●…tations as cibeius enacted as partes of his mothers honours ; would he not a●…ow ( think you ) that he had rather haue his mother lye dead and soncelesse , then to liue a goddesse , to heare and allow such ribauldry ? yes : farre bee it 〈◊〉 such a worthy senator of rome , as would forbidde the building of a theater in a state maintaind by valour , to wish his mother that worshippe 〈◊〉 please her goddesse-shippe , which could not but offend all woman-hood . 〈◊〉 it possible that hee could bee perswaded , that diuinity could so farre alter the lawdable modesty of a woman , as to make her allow her seruants to call vpon her in such immodest tearmes , as being spoken in the hearing of any liuing woman , if shee stoppe not her eares and get her gone , the whole kinred of her father , husband , children and all would blush , and bee ashamed at her shamefulnesse . and therefore such a mother of the gods as this , ( whom euen the worst man would shame to haue his mother a like vnto ) did neuer seeke the best man of rome ( in her entrance into the peoples affections ) to make him better by her counsells and admonitions , but rather worse , by her deceites and illusions : ( like her of whom ( a ) it is written . a woman hunteth for the precious life of a man : ) that his great spirit being eleuated by this ( as it were diuine ) testimony of the senate he holding himself soly the best , might bee thus with-drawne from the truth of religion , and godlinesse : without which , the worthiest wit is euer ouer-throwne and extinguished in pride and vaine glorie , what intent then ( saue deceit ) had she in selecting the best and most honests man , seeing she vseth and desireth such things in her sacrifices as honest men abhor to vse , were it but euen in their sports , and recreations ? l. vives . of whom ( a ) it is witten ] prouerbs . . hierome readeth it , capit , taketh : saint augustine readeth captat , as the septuagints doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , venatur , hunteth : more aptly . that the pagans gods did neuer establish the doctrine of liuing well . chap. . hence it proceedeth that those gods neuer had care of the liues and manners of such cities and nations as gaue them diuine honors : but contrariwise gaue free permission to such horrible & abhominable euils , to enter , not vpon their lands , vines , houses , or treasures , no nor vpō the body ( which serues the minde ) but vpon the minde it selfe , the ruler of all the flesh , and of all the rest : this they euer allowed without any prohibition at all . if they did prohibite it , least it be proued that they did . i know their followers will talke of certaine secret traditions and i know not what , some closely muttred instructions , tending to the bettring of mans life , but let thē shew where euer they had any publike places ordained for to heare such lectures : ( wherein the plaiers did not present their filthy gesture and speeches : nor where the ( a ) fugulia were kept with all licentiousnesse of lust , fitly called fugalia , as the chasers away of all chastity and honesty : ) but where the people might come and heare their gods doctrine concerning the restraint of couetousnesse , the suppression of ambition , and the brideling of luxury and riot : where wretches might learne that which ( b ) persius thunders vnto them , saying . discitique 〈◊〉 miscri , & causas cognoscite r●…rum , quid sunus , aut quidnam victuri gignimu●…●…or do quis ●…tus , aut metoe quàm mollis flexus , & unde●… quis modus orgenti , quid fas optare , quid aspe●… v●… nu●…mus b●…et : patriae charisque propinquis quantum elargiri decet , quem te deus esse 〈◊〉 , & humana qua parte locatuses in re . learne wretches , and conceiue the course of things b what man is , and why nature forth him brings : his settled c bounds , frō whence how soone he straies : d what welths mean , & e that for which the good man praies f how to vse mony : how to giue to friends , what we in earth , g and god in vs , intends , &c. let them shew where these lessons of their instructing gods were euer read or rehearsed : whether euer ther worshippers were vsed to heare of any such matters , as wee vse to doe continually in our churches , erected for this purpose in all places wheresoeuer the religion of christ is diffused . l. vives . nor ( a ) where the fugalia ] of these feasts i doe not remember that i euer read any thing saue here . i would not let to set downe some-what out of my coniecture that the reader might admit another word for it , but that augustine himselfe addeth , truely called fugalia , viz of chastity and honesty . and though i know many coniectures which indeede whilest the truth is vnknowne are but truth , beeing once discouered are ridiculous , yet i will see what good may be done vnto others vnderstandings in this respect : that if i reueale not the truth i may stirre vp others to seeke it . first uarro ( de lingua latina lib. . ) writeth that one day of the month of iune was named fugia , because the people on that day fled into rome in a tumult : for it was not long after the galles , who had chased thē out , were departed : and then the countries that lay about rome , as the ficulneates , and the fidenates , conspired all against them : some significations of the flight of this day doe as yet remaine in the monuments : whereof in our bookes of antiquities you may read at large ; thus farre varro . this was the feast of the goddesse fugia , so called because they chased away their enemies : for the next day after , the romanes conquered all their foes about them , and therevpon these feastes were kept with great mirth & sollemnity ; for they were in a great feare least the remainder of the romane nation leaft by the galles should haue beene vtterly destroied by the rest . ( hilus in his booke of the gods calles this goddesse vitula , ( now philo saith that uictoria was called uitula , as macrobius testifieth in his saturnalia . ) wherefore these fugalia , or fugialia were feasts kept with all mirth and reuells vnto the goddesse laetitia , the second of the nones of iune . in which feast , it is likely that the people let themselues loose to all riot and licentiousnesse . this i speake not intending to preiudice any other mans assertion , but onely to excite others to looke farther into the matter if they hold it a matter worth looking into * ( b ) persius . ] in his third satire , vpon an old sentence nosce teipsum , that had wont to bee written vpon the dore of apollo his temple , dilateth as aforesaid . ( c ) bounds from which how soone ] in the hippodromi , or horse-races there were seauen bounders : domitian in certaine games ordained that they should runne but vnto the fift : because he would haue the sports sooner performed . seauen times they touched all these bounds , saith suetonius in his life . and there was great care and cunning in turning of their horses and chariots from bound to bound , least hee that was behind by his quicker turne should get before him that led — propertius . aut prius infecto deposcit premia cursu , septima quam metam triuerit ante rota . or claimes his guerdon ere the course be done , before his wheeles past the seauenth marke haue run . and hereto belongs that of horace : od. i. sunt quos curriculo puluerem olympicum , collegisseiuuat , metaque feruidis — euitata rotis &c. some loue to see th' olympick dust to lie , about their chariot , and to thunder by — the marke , with heated wheeles &c. in the courses amongst the grecians , there were some where it was not sufficient to run vnto the marke , but they must runne backe againe to the start : their turne at the halfecourse , they called the diaulodrom●…s , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the going about of a certaine space ( as vitruuius saith lib. . ) which those that compassed sixe times were called dolichodromi , and this is properly the signification of meta , and flexus in the text . persius either thinketh that it is easie to turne out of a vertuous course into a vicious , or contrariwise that it is hard to turne frō the later to the first , when custome once hath rooted it in our affections & giuen it powre to tiranize : wherefore he wills vs to restraine that vse be-times , because it is not in our powre to thrust the yoake of it from our necks , when & where we would . or he may meane of the variation of our age , as when wee passe from child-hood vnto mans estate , wherein it is fit wee alter our conditions , ( as hee in terence saith ) or when wee leaue our lusty and actiue part of life , our mans state , for a more settled and retired age . whereof cicero ( in his first booke de oratore ) saith thus . if the infinite toyle of law businesses and the eployments of ambition should haue concurred with the ebbe of honours and the decay of our bodilie vigor through age &c. but more plainely in his oration for marcus caelius : and in the same metaphore . in this declining age , ( for i will hide nothing from you ; my trust of your humanity and wisdome is so great ) indeed the young mans fame stucke a little at the bound , by reason of his vnhappy neighbourhood and knowledge of that woman , &c. wee must not looke to these turnes in the horse-races onely , but in our liues also , and within our selues , saith seneca ( de tranquillit . uitae lib. . ) there were bounds also in their water-games , or sea-sights , when and where to turne . hic viridem aeneas frondenti ex illice metam , constituit signum nautis pater vndereuerti scirent , & longos vbi circumflectere cursus . saith virgil. here did aencas sette vpon an oke a signall , which inform'd the saylers plaine , how far to row , and where to turne againe . aevead . 〈◊〉 i haue seeene this place of the text read thus in an old copy , quâ mollis flexus et vnde , which indeed is not much amisse : anthony of lebrixa , our industrious gramarian , readeth it so . ( d ) wealthes meane ] out of plato , whence persius hath all his morallitie . in the dialogue called phaedo , socrates prayeth thus : o my deare pan , and all you other goddes giue me that eternal beautie : grant that all my externall adiuncts may bee confined to my affects within : let me thinke him onely wealthy that is wise . let me haue but so much of riches , as no man but he that is temperate can sway , or dispose off . thus prayed socrates : and indeed moderat wealth is better worth wishing , then excesse . ( e ) and that for which ] this he hath from alcibiades in plato ( lib. . de voto ) wherein plato teacheth him what to pray for . the said sentence of socrates , valerius rehearseth also . ( lib. . ) of prayers iuuenall saith thus : orandum est vt sit mens sana in corpore sano . pray for a sound soule , in as sound a breast . perhaps this limitation of persius hath reference to that which followeth . how to vse money . ( f ) how to vse money ] asper in the text ioyned with nummus , signifieth the roughnesse of the coyne being newly stampt , and which is worne smooth by passing from hand to hand . so plinie calles carued vessells , which are graced with any bosses or branches standing out , aspera , rough . suetonius saith that nero sought for tried gold , and rough or new coyned money , with exceeding greedinesse . whether it be taken heere for newlly coyned , or because rough peeces were better then the smooth , or what they were i know not . but that the same vneuen'd peeces were called rough , the definition of roughnesse in plato his timaeus doth shew . roughnes ) ( saith he ) is hardnesse commixt with vneuenesse . ( g ) god in vs intends ] this is out of plato also , who maketh god the commander of al mankind , assigning euery one his particular station , as in a pitched field , from whence hee may not depart without his command . and it is a good help vnto the instruction of our life , that each of vs know , in what ranke of mankind he is placed , so to adapt his life to his estate , and discharge his function duly : be he a husbadman or a citizen , a free man or a seruant ; a craftsman , a scholler , a minister , a soldiour , an officer , 〈◊〉 prince , or a priuate man. that the philosophers instructions are weake and bootlesse , in that they beare no diuine authority : because that the examples of the gods are greater confirmations of vices in men , then the wise-mens disputations are on the contrary part . chap. . do you think they will mention their philosophy schooles vnto vs ? as for them first of al they are deriued from greece , and not from rome : or if you say they are now romaine because greece is become a prouince of the romaines , i answer againe that the instructions giuen there are not of the documents of your gods , but the inuentions of man , whose quicke wits especiall indeauour was to find by disputation ( a ) what secrets were hid in the treasury of nature : ( b ) what was to bee desired , and what to be auoided in our morallity ( c ) and what was cohaerent by the lawes of disputation , or not following the induction , or quite repugnant vnto it . and some of these gaue light to great inuentions , as the grace of god assisted them , but yet they euermore erred , as the frailty of man possessed them ; the diuine prouidence iustly opposing ( d ) their vain glory to shew the tract of piety to rise from humblenesse vnto height , by their comparrison : which wee shall hereafter take an occasion to search into further by the will of the true and euerlasting god. but if it were true that these philosophers inuented any meanes sufficient to direct one to the attaining of a happy course of life , is there not far greater reason to giue them ( d ) diuine honours ; then the other ? how much more honest were it for to heare platoes bookes read in a temple of his , then the galli gelded in the diuels ? to view the ( e ) effeminate consecrated ; the lunatike gashed with cuttes , and each thing else either cruell or beastiall , or bestially cruell , or cruelly bestiall , so commonly celebrated in the sollemnities of such goddes ? were it not far more worthy to haue some good lawes of the gods rehearsed vnto the youth for their instruction in integrity , then to passe the time in vaine commendations of the labours of illuded antiquitie ; but indeed ( f ) all the worshippers of such gods , as soone as they are initiate vnto those luxurious and venemous adorations , ( g ) as persius saith , do looke more after iupiters deeds , then either platoes doctrine , or catoes opinions . ( h ) and here-vpon it is that terence bringes in the lustfull youth gazing vpon a table picture wherein was drawne how ioue sent downe a showre of gold into the lap of danae : and this was a fit president for this youth to follow in his lust , with a boast that he didde but imitate a god . but what god ( saith he ) : euen he that shakes the temples with his thunder : since he aid thus , shal i ( a meane wretch to him ) make bones of it ? no ; i did it with all mine heart . l. vives . what ( a ) secrets were hid ] hee touches the three kindes of phylosophy : in this place the naturall . ( b ) what was to be desired ] here the morall . ( c ) what was coherent ] here the rationall or logicall . of these hereafter . ( d ) their vaine glory ] because all that they inuented they ascribed vnto their owne wittes sharpnesse , and not a whit vnto gods influence . of this lactantius disputeth at large . ( e ) effeminate consecrated . ] al these galli were al of them beastly villaines , sodomites giuen to al filthinesse in the world . of whome apuleyus relates most abhominable things , in the eighth and ninth book of his asse : so doth lucian also , whence appuleyus had his argument . ( f ) all the worships ] the examples of those whom we reuerence do moue vs much : for we indeauor to imitate them in al things , be they gods or men : the people affects the fashion of the prince , the schollers of the maister they honour , and all mortall men their conditions whom they hold immortall . and here-vppon is our sauiour christ and his saints set before al of our religion , to be obserued and imitated . plato lib. de repub. . amongst diuers reasons why he wil not tollerate poets in his common-wealth , brings this for one , because their fictions of the gods , giue examples , very preiudiciall vnto the honesty of the readers , as their warres , thefts , seditions , adulteries and such like . out of which lucian hath the words he giues to menippus in his necromantia . i saith he being a boy and hearing hesiod and homer singing of seditions and wars , not onely those of heroes and demi-gods , but euen of the gods them-selues , their adulteries , rapines , tyranies , chasings out of parents , and marriages of bretheren and sisters , truly i thought all these things both lawfull and lawdable , and affected them very zealously . for i thought the gods would neuer haue bin lechers , nor haue gone together by th' eares amongst them-selues , vnlee they had allowed al these for good and decent . thus far lucian . we haue rehersed it in the words of thomas moore : whome to praise negligently , or as if wee were otherwise imployed , were grosenes . his due commendations are sufficient to exceed great volumes . for what is hee that can worthily limme forth his sharpnes of wit , his depth of iudgement , his excellence and variety of learning , his eloquence of phrase , his plausibility and integrity of manners , his iudicious fore-sight , his exact execution , his gentle modesty and vprightnes , and his vnmoued loyaltie ? vnles in one word he wil say they are al perfect , intirely absolute , & exact in al their ful proportions ? vnles he wil cal them ( as they are indeed ) the patterns and lusters , each of his kinde ? i speake much , and many that haue not known moore , will wonder at me : but such as haue , wil know i speak but truth : so wil such as shal either read his works , or but heare or looke vpon his actions : but another time shal be more fit to spred our sailes in this mans praises , as in a spacious ocean , wherin we wil take this ful and prosperous wind & write both much in substance , and much in value of his worthy honours : and that vnto fauourable readers . ( g ) as persius saith ] satyrd . . — cum dir●… 〈◊〉 bids mou●… ingen●… fer●…ti ●…cta 〈◊〉 . — when the blacke lust of sinne . dipt in hot poison burnes the minde within . it is meant indeed of any gaules ; which is hotte poyson : but augustine vseth it heare for the generatiue sperme , which some call virus . ( h ) here-vppon it is that terence bringes ] in his eunuchus : chaerea who was carried disguised for an eunuch by parmeno vnto thais , beeing enamourd on a wench , that thraso the soldior had giuen to her , and telling his fellow antipho how he had inioyed her , re●…ates it thus : while they prepare to wash , the wench satte in the parlour , looking vpon a picture wherein was painted how 〈◊〉 sent downe the showre of gold into danaes lappe : i fell a looking at it with her : and because hee hadde plaid the same play before me , my mind gaue me greater cause of ioy , seeing a god hadde turned him-selfe into a man , and stolne vnto a woman through another mans chimney , and what god ? euen hee that shaketh temples with his thunder : should i ( beeing but a wretch to him ) make bones of it ? no i didde it euen withall my heart . thus farre terence . danae beeing a faire virgin , her father acrisius kept her in a tower that no man should haue accesse vnto her . now iupiter being in loue with her , in a showre of gold dropt through the chimney into the tower , and so inioyed ●…er : that is , with golden guifts ( against which no locke , no guard is strong ynough ) hee corrupted both the keepers and the maid her-selfe . of the roma●…s stage plaies , wherein the publishing of their gods foulest imparities , did not any way offend , but rather delight them . chap. . i but ( wil some say ) these things are not taught in the institutions of the gods , but in the inuentions of the poets . i will not say that the gods misteries are more obicaene then the theaters presentations : but this i say ( & wil bring history sufficient to conuince all those that shal denie it ) that those playes which are formed according to these poeticall fictions , were not exhibited by the romaines vnto their goddes in their sollemnities through any ignorant deuotion of their owne , but onely by reason that the goddes them selues didde so strictly commaund , yea and euen in some sort extort from them the publike presenting and dedication of those plaies vnto their honours . this i handled briefly in the first booke . for ( a ) when the citty was first of al infected with the pestilence , then were stages first ordained at rome by the authorization of the chiefe priest. and what is he , that in ordering of his courses , will not rather choose to follow the rudiments which are to be fetched out of plaies , or whatsoeuer being instituted by his gods , rather then the weaker ordinances of mortall men ? if the poets didde falsely record iupiter for an adulterer then these gods being so chast , should be the more offended , and punish the world , for thrusting such a deale of villany into their ceremonies , and not for omitting them . ( b ) of these stage-plaies the best and most tollerable are tragedy and comedy : being poetical fables made to be acted at these shewes : wherein notwithstanding was much dishonest matter , in actions , but none at al of wordes : and these the old men do cause to be taught to their children , amongst their most honest and liberal studies . l. vives . for ( a ) when the citty was ] because in this booke and in the other following , saint augustine doth often make mention of stage-plaies , it seemeth a fit place here to speake somewhat thereof : and what should haue beene seattered abroad vpon many chapters , i will here lay all into one , for the better vnderstanding of the rest . and first of their originall , amongst the greekes first , and the romaines afterwards : for imitation brought them from greece to rome . the old husbandmen of greece vsing euery yeare to sacrifice to liber pater for their fruites , first vsed to sing something at the putting of the fire on the altars , in stead of prayers : and then to please him the better , they sung ouer all his victories , warres , conquests , triumphs , and his captiuation of kings . for reward of which paines of theirs , a goat was first appointed , or the skin of an offered goat , full of wine . so these rewards partly , and partly oftentation , set many good wits work amongst these plaine countrimen , to make verses of this theame ; meane and few at first , but as al thinges else , in processe of time they grew more elegant and conceited : and because the kings that liber had conquered , afforded not matter ynough for their yearely songs they fell in hand with the calamities of other kings , like to the former , and sung much of them and this song was called a tragedy either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a goate , the reward of the conqueror in this contention , or of the wine-leese wherwith they anoynted their faces ; called by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now some wil haue the comedy to haue had the originall from these sacrifices also : others frō the sollemnities of apollo nomius , that is the guardian of sheapheards and villages , some say that both these sacrifices were celebrated at once . i wil set down the most common opinion . when the athenians liued as yet in dispersed cotages ( theseus hauing not yet reduced them to a citty ) the husbandmen vsed after their sacrifices to breake iests , both vpon such as were at the sacrifices and such as trauaild by chance that way : and by these mirthfull scoffes , delighted all the company . now after that the citty was builded , the husbandmen at the times appointed for the sollemnities , came into the towne in carts , and iested one while at their fellowes , and another while at the cittizens , cheefly such as had offended them . and this was called a comedy , either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a village , because they liued in such , or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 away , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be saucy , or to reuell ; because they were profuse and spared no man in the way with their petulent quips . ( and this is rather the true deriuation , because the athenians as then did not call the villages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) this custome pleased the cittizens , and made them animate those of the prōtest wits , to write more exactly in this kinde of verse . and so by little and little , the countrie fellowes were thrust out , whose quips were simple , and how euer enuious , yet not bloudy : now the citty poets taxing at first the vices of the cittizens with bitternes , did some good in reclaiming particulars from folly , through feare of being personated : but afterwards when they began to follow their own affects and their friends , exercising their grudges with sharpnesse , and vsing their pens for their weapons , they would sometimes traduce princes that neuer had deserued any such matter , and euen name them . which tricke when eupol●…s had plaid with alcibiades in his comedy called baptis , hee caused him to bee taken and throwne into the sea : being then generall of the athenian forces , and hauing a nauie in the hauen pireus : when hee was throwne in , it was said alcibiades rehearsed these wordes often times ouer : thou hast often drowned me vpon the stage eupolis , i will once drowne thee in the sea . by this example the rest of the poets were so terrified , that alcibiades got a law past , that no man should dare to name any man vppon the stage . so that kinde of comedy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the olde comedy , was abolished . then came in the second , wherein many were girded at priuily suppressing of names vnder coullors , and this the nobility fell in dislike withall , least their factes should bee glanced at vnder hand . so that was taken quite away : and a new kinde inuented , which treated of meane persons vnder change of names , the argument whereof was euer so different from the facts of the nobility , as each man might perceiue that they were farthest frō the drift of these taxations . and besides there was such moderation vsed in all the effects , that no man could iustly complaine of them , though they hadde spoken of him by name . of this kinde menander was the chiefe poet , who liued with alexander the great , beieng some-what younger then hee was . the olde kinde flourished in the warres of peloponesus , and in that kinde aristophanes was most excellent , by report some say that he was very good at the second sort also . but doubtlesse antiphanes of larissa was the best in this kinde that euer wrote . and these kindes were all in greece . but in the foure hundreth yeare after rome was builded , t. sulpitius potitus , and c. licinius stolon beeing consuls , when the cittie was ( both the yeare before , and that yeare also ) grieuously infected with the plague , by an oracle out of the books of the sibils were stage-playes called thether ( a new accustomed thing to such a warlike nation . ) their players they hadde out of hetruria , and they named them histriones : , in the language of that countrey : and these didde daunce vnto the flute , without speaking any thing , but not without such conceited gestures as then were in vse else-where . and then the countrey people of italy after the fashion of the greekes , hauing sacrificed after their haruest , and giuen their goddes thankes for their yeares good increase , after all , in their mirth , vsed to iest one vppon another for sportes sake , sparing not now and then to cast forth a sluttish phrase , and some-time a bitter quippe . and this they didde interchangeably , in verses called fescenini , of such a cittie in hetruria these the romaine players began to imitate , but neuer named for that was expresly forbidden before by a law in the twelue tables . but these fescenine vses wore out of the playes by a little and little , and were left onely vnto marryages and triumphes : and such plaies began to bee inuented as were delightfull and yet not offensiue , which horace touches at in his epistle to augustus . so it being not allowable to traduce any man by his name vppon the stage , there sprung vppe diuers sorts of these playing fables in italy , after the manner of the greekes , as the new comedie , and the satyre : not that which taxeth vices and is bound vnto that one kinde of verse , which horace , persius , and iuuenall wrote in : for that was first inuented by lucilius ( who serued vnder scipio aemilianus in the warres of numance . ) but that wherein the satyres were brought in , in a sluttish and approbrious manner , as in hayry coates , heauy paced , and altogether ●…nsome and slouenly . their stage was strowed with flowers , leaues and grasse , to resemble the mountaines , woodes and caues ; euen like as the tragike stage resembleth the state of kingly pallaces , and the comicall , the fashion of meaner mens houses , as vitruuius writeth , ( lib. . ) after these satires went out of vse ; the first true omedie in latine verse was written by liuius andronicus , salinators freed seruant , after rome was builded , iust fiue hundred and forty yeares , in the consulshippes of appius claudius sonne to caecus , and sempronius tuditanus , the first carthaginian warre beeing ended some few yeares before , as atticus doth account the time . and this man seconded by noeuius , plautus ennius , terence , and many other comedians after them : what remaineth of this subiect , shall be spoken in the fittest place . ( b ) of these stage-plaies the best ] in these reuels , sometimes there were plaies presented worth the hearing : and sometimes againe , the players would act most filthy gestures in silence , and sometimes speake some-what for the feast they kept . of these comedies some were called palliatae , their argument being greeke and their actors in greekish cloakes : such are all terences and plautus his : others togatae , their argument concerning the romaine affaires , and their actors presenting it in romaine gownes : such are those of afranius . and these togatae are of two sorts , either pretextatae , the plotte beeing of the deedes of some kings or emperours of rome , wherein the pretexta , the noblemans habite must needes bee vsed ; ( from which kinde i cannot see that the trabeatae do differ much , those which c. melius of spoleto , mecenas his free-man inuented : i know not whether they were a●… one or not , hauing hereof no certaine notice : ) or tabernariae , wherein the actions of the vulgar were desciphered . where are tragedies , comedies , satyres , and there are mimikes , which are called otherwise , plaine-feete , plani-pedes , wearing neither shooes nor buskins , but comming bare-foote vpon the stage : the satyres notwithstanding and the mi●…kes are both included vnder the comedie . and some say so is the tragedie too . but the tragedie discourseth of lamentable fortunes , extreame affects , and horrible villanies , but farre from turpitude . the comedie treates of the knaueries and trickes of loue , being brought into it by menander to please the macedonians that stood affected to such passages . the satyre containeth the looser faunes , and siluanes whose rusticall iestes delighted much , and sometimes they would lament . but as they were v●…lceanely and slouenly goddes , so were their speeches often times foule , and dishonest to heare . but the mimikes forbore no beastlinesse , but vsed extreeme licentiousnesse and yet these were more tollerable then other things which were acted in the sollemnities of bacchus : ( which for their incredible filthinesse were expelled out of italie by a decree of the senate . ) also in the saturnalia , and floralia , which twoo feastes were celebrated by common strumpets , and the most raskally sort of all men . the actors of the floralia , though they reuerenced not their owne goddesse , yet when cato came , they reuerenced him , and would not act them in his presence . what the komaines opinion was touching the restraint of the liberty of poesie , which the greekes , by the counsaile of their goades , would not haue restrained at all . chap. . what the romaines held concerning this point , ( a ) cicero recordeth in his bookes which he wrote of the common wealth , where scipio is brought in saying thus : if that the priutledge of an old custome had not allowed them , comedies could neuer haue giuen such proofes of their v●…esse vpon theaters . and some of the ancient greekes pretended a conuenince in their vicious opinion , and made it a law that ( c ) the comedian might speake what he would , of any man , by his name . wherfore ( as africanus saith well in the same booke ) whom did not the poet touch , nay whom did he not vexe , whom spared he ? perhaphs so , saith one , he quipt a sort of wicked , seditious , vulgar fellowes , as ( d ) cleo ( e ) clytophon , and ( f ) hyperbolus : to that we assent ( quoth hee againe ) though it were fitter for such falts to bee taxed by the ( g ) censor then by a poet , but it was no more decent that ( h ) pericles should bee snuffed at , hauing so many yeares gouerned the citty so well both in warre and peace , then it were for ( i ) our plautus , or naeuius to deride ( k ) publius or cneius scipio , or for ( l ) caecilius to mocke ( m ) marcus cato . and againe , a little after , our twelue tables ( quoth hee ) hauing decreed the obseruation but of a very few things ( n ) vpon paine of death , yet thought it good to establish this for one of that few , that none should ( o ) write or acte any verse , derogatory from the good name of any man , or preiudiciall vnto manners . excellently well ! for our liues ought not to bee the obiects for poets to play vpon , but for lawfull magistracy , and throughly informed iustice to iudge vpon , nor is it fit that men should here them-selues reproached , but in such places as they may answere and defend their owne cause in . thus much out of cicero in his fourth booke of the common wealth : ( which i thought good to rehearse word for word , onely i was forced to leaue out some-what , and some-what to transpose it , for the easier vnderstanding . for it giues great light vnto the proposition which i ( if so be i can ) must prooue and make apparant . ) hee proceedeth further in this discourse , and in the end concludeth thus , that the ancient romanes vtterly disliked , that any man should be either praised or dispraised vpon the stage . but as i said before , the greekes in this , though they vsed lesse modesty , yet they followed more conuenience , seeing they saw their gods so well to approue of the represented disgraces , not onely of men , but euen of themselues , when they came vpon the stage : whether the plaies were fictions of poetry , or true histories of their deeds . ( and i wish their worshippers had held them onely worth the laughing at ; and not worth imitation ! ) for it were too much pride in a prince to seeke to haue his owne fame preserued , when hee sees his gods before him set theirs at six and seauen . for where as it is said in their defence , that these tales of their gods were not true , but merely poeticall inuentions , and false fictions , why this doth make it more abhominable , if you respect the purity of your religion : and if you obserue the malice of the diuil , what cūninger or more deceitful fetch can there be ? for when an honest & worthy ruler of a contry is slandered , is not the slāder so much more wicked & impardonable , as this parties life that is slandered is clearer and sounder from touch of any such matter ? what punishment then can be sufficient for those that offer their gods such foule and impious iniury ? l. vives . cicero ( a ) recordeth in his ] if of all the ancient monuments of learning which are either wholy perished , or yet vnpublished , if i should desire any one extant , it should bee cicero his sixe bookes de republica . for i doubt not but the worke is admirable , and gesse but by the fragments which are extant . i doe heare that there are some that haue these bookes but they keepe them as charily as golde apples ; but vntill they come forth to light let vs make vse of the coniectures , recorded in other places of cicero his workes . ( b ) where scipio ] the cornelian family amongst other sur-names , got vp that of scipio . from one of their bloud that was as a staffe ( scipionis vicè ) to his kinde and sickly father . of this family were many famous men , of whom wee meane to speake some-what in their due places . this whom tully brings in , speaking in his worke de republica , was sonne vnto l. aemilius paulus , that conquered perseus king of macedon . scipio the sonne of the greater scipio african adopted him for his sonne , and so he was called aemilianus , of the stock of whence he was discended . he razed carthage and numance . ( c ) the comedian , ] this was the olde comedy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and of this we said before , that the citizens for feare of being brought vpon the stage , would either begin to liue well ( if so they intended ) or at least forbeare to bee seene do euill . socrates said it was meete to expose ones selfe freely to the comick pen ; for if they write true of our vices , they are a meane to reforme vs : if they write false , it concernes not vs. yet euen socrates himselfe that innocent hurtlesse man was mocked by aristophanes in his nebulae , a knauish comedie , set forth onely to that end . and this was one of the greatest proofes , that the poets of this old kinde of comedy , at that time had mercenarie pens , and followed peruerse and maleuolent affects . ( c ) cleon , ] hee was a lether-seller , a seditious fellow , enemy to nicias , demosthenes , and almost vnto all honest men : yet no euill souldior , if wee may trust thucidides and plutarch : against him , did aristophanes make a comedy , and hee called it equites , the knights : and when the poet would haue presented this view of cleons extortion and tyrranous rapine to the people , the workeman durst not make a visar like cleons face , for feare of his power : so the poet was faine to dawbe the actors faces with wine lees : and yet they being afraid to enter vpon the stage , aristophanes himselfe came forth alone and acted cleon , so great was his rancour against him . for which afterwards hee was accused of cleon , and fined at fiue talents as himselfe complaineth in his comedy called acharnenses , that is , hee cast vp as much as hee had taken in , for perhaps demosthenes and nicias had hired him to write it , as melitus & anitus , socrates his enemies gotte him with money to pen that comedie called nephelis . he was a man that wrote much when he was drunke . this cleon , plutarch mentioneth in his politickes also . ( e ) cleophon ] this fellow ( saith plutarch ) was such another as cleon. ( f ) hyperbolus , ] thucidides and plutarch , and lucian also in his misanthropus , do mention this fellow with the additions of a wicked cittizen , and affirme that he was banished the citty by the law , of ostracisme , ( a kinde of suffrage-giuing ) not for any feare of his power & dignitie , as others were , but as the common shame and scandall of the whole towne . cicero in his brutus speaking of glaucias saith : he was a man most like hyperbolus of athens , whose vile conditions the olde athenian comedies gaue such bitter notes of . that he was taxed by eupolis , quintilian intima●…es in his first booke of his institutions , speaking of musick . and caelius rhodoginus hath a whole chapter of him . lection . antiqu●…r . lib. . ( g ) of the censor , ] euery fift yeare the romaines elected two , to ouer-see the census , that is , to estimate and iudge of the wealth , manners , and esteeme of euery particular citizen . and herevpon they were called censors , ( for as festus saith , euery one held himselfe worth so much as they rated him at , ) and the maisters of the manners . so saith cicero vnto appius pulcher. ( h ) pericles ] this man , by his eloquence and other ciuill institutions , did so winne the hearts of the athenians to him , that he was made the gouernor of that common-weale for many yeares together , being euer both wise and fortunate , in warres abroad , and in peace at home . eupolis an old comedian saith , that on his lips sat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , the goddesse of perswasion , whom fully ( de oratore lib. ) calleth lepor , eanius suada , and horace ( by the diminutiue ) suadela : of the matter of those verses , cicero and quintilian make very often vse in greeke fragments : for the whole comedies of eupolis , and many more , are now lost . these verses are extant in the first booke of plinius ●…ecilius his epistles , and part of them also in suidas . i much maruell that politian mentions neither of them in his chapter of his centaures , where hee speaketh of this . the verses hee hath out of one of aristides his interpretours , whom he nameth not . indeed i deny not but that there are more of his verses , then are either in suidas or plinie . aristophanes also , the ancient comedian said that pericles cast lightning and thunder from his lippes , and confounded all greece . and this both eupolis and hee spake in the powring out of their callumnies against him , as tully ( de orat . lib. . & de perfecto oratore . ) and quintilian ( liber . . ) doe both affirme . the comedian scoffed also at his long shaped head , and therefore hee was alwayes pictured in his helmitte . ( i ) for our plautus , ] liuie was the first latine poet , as i haue sayd before , and next after him , naeuius , who serued as a souldiar in the first warre of affricke : then , plautus , almost of the same time with naeuius : hee left many comedies , the most part whereof wee haue , and there was no part of all that , or the following age that pleased better then hee . scipio calleth him our plautus , not that he euer knew him , but because he was a latine poet , and he had spoken of the greekes before ( k ) p. or c. scipio ] these were brethren and as seruius saith twinnes . publius was father to the greater scipio affrican , cneius vnto nasica that good man , of whom wee spake before . they were both slaine in spaine by the africanes in the second carthaginian warre , which began in the consulship of publius . tully in his oration for cornelius gallus , calles these two brethren the two thunderbolts of the empire : and some say that that verse of virgill is meant of them . — geminos duo fulmina belli , scipiadas — . aenaed . scipiades belli ●…ulmen , carthaginis horror — &c. — two thunderbolts of warre , the scipios — taking it out of lucretius . warres thunder scipio , carthages dread feare &c. so that these poets liued in their times . ( l ) or caecilius ] caecilius statius liued in the macedonian , and asian warre , and was chamber-fellow with ennius . volcatius sedigitus giues him the pricke and praise for commedy , and horace approoues his grauity . we haue nothing of his now extant . tully seemes not to like of his phrase . ( m ) marcus cato ] the elder , hee that first made the portian family honorable : hee was borne at tusculum , and attained the honor of consul , triumph , and censor . beeing but of meane discent , the nobility enuied him wholy : but his authority with the commonalty was very great : he liued in the times of ennius and caecilius . ( n ) few things vpon paine of death ] there were very few crimes with the old romanes punished with death , and farre fewer in the times that followed : for the portian lawe forbad the death of any condemned citizen , allowing onely his banishment . so that it being held death-worthy to depraue any man by writing , proues that the romanes were extreamely afraid of infamy . but here let the reader obserue the meaning of this law , out of festus : who speaking of this capitis diminutio , this capitall punishment writeth thus , he is said to be capite diminutus , capitally punished , that is banished , that of a free man is made a bondslaue to another , that is forbidden fire and water , and this the lawiers call , maxima capitis diminutio , the most capitall punishment of all . for there are three kindes of it : the greatest , the meane , and the smallest . this i thought good to set downe , not out of mine owne iudgement : horace writeth thus vnto augustus . — quin etiam lex paenaque dicta , malo quae nollet carmine quenquam describi : vertêre modum formidine fustis , &c. — besides a penall law frobidding all such verse as shame prouokes : so changed they their notes for feare of stroakes &c. porphiry vpon this place saith he that wrote infamous verses vpon any man , was iudged to be beaten with clubs : but acron maketh horace to speake metaphorically , ( o ) acte ] the old booke hath occenàsset , should sing out , and i thinke better then otherwise : the ancient latinists ( saith festus ) vsed occentare , for the same for which we vse conuitium facere , to mocke , or reproach : which was done aloud , and as it were sung out vnto others hearing a farre off , and this was held dishonest . that the diuills through their settled desire to doe men mischiefe were willing to haue any villanies reported of them , whither true or false . chap. . bvt those wicked spirits , whō these mē take to be gods , were desirous to haue such beastly stories spred abroad of thē , ( though they themselues had neuer acted any such thing ) only to keep mens mindes inueigled in such bestiall opinions , as it were in snares , or nets , and by that meanes to draw them to predestinate damation for company : whether it bee true that such men as those that loue to liue in errors , doe select for gods , did themselues commit any such things ( for which the diuills set themselues out to be adored , by a thousand seuerall trickes of hurtfull deceite : ) or that there were no such things done at all , but onely , those malicious and suttle diuills doe cause them to bee faigned of the gods , to the end that there might bee sufficient authoritie , deriued as it were from heauen to earth , for men to commit all filthinesse by . therefore the grecians , seeing that they had such gods as these to serue , thought it not fit to take away any liberty from the poets in vsing these stage-mockes and shames : ●…dt is they did either for feare least their gods should bee prouoked to anger against them , in case they went about to make themselues into more honest moulds then they were , and so seeme to preferre themselues before them ; or els for desire to bee made like their gods , euen in these greatest enormities . and from this imagined conuenience came it , that they hold the very ( a ) actors of such plaies , to bee worthy of honours in their cities . for in the same booke of the common-wealth ; ( b ) aeschines , of athens , an ( c ) eloquent man , hauing beene an actor of tragedies in his youth , is sayd to haue borne office in the common-wealth . and aristodemus ( d ) another actor of tragedies was sent by the athenians vpon an embassage to phillip , about especiall and weighty affaires of warre and peace . for they held it an vnmete thing ( seeing they saw their gods approue of those actions , and artes of playing , ) to repute those worthy of any note of infamy , that were but the actors of them . l. vives . the very ( a ) actors ] aemilus probus speaking of the greekish fashions saith . in those countries it was no disgrace for any man to come vpon the stage , and set himselfe as a spectacle to the people : which wee hold for partly infamous , and partly base and vnworthy of an honest man. ( b ) aeschines ] an ●…rator of athens , enemie to demosthenes hee acted tragedies vpon the stage . and therefore demosthenes in his oration de corona calles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an apish tragedian , or a tragicall ape . quintilian saith hee was hypocrita , that is histrio , a stage-plaier . plutarche ( in . rhetoribus ) saith hee was an actor of tragedies : so saith philostratus also in his booke de sophistis , and that he did not leaue his country through constraint , or banishment , but beeing iudged to bee ouercome in a contention by ●…tesiphon , hee went away vnto alexander , who as then was emperor of asia : but hearing that hee was dead before he came at him , hee bent his course for rhodes , and liking the sweet aptnesse vnto study that that soile afforded , hee settled himselfe there . aeschines himselfe in an epistle hee wrote to the athenians , seemes to affirme , that hee had giuen ouer his stage-playing before hee bore any place in the common-wealth ( c ) an eloquent man ] that hee was most eloquent , is most plaine : as also that his voice was sweete , and full : and some there are that asigne him next dignity vnto demosthenes : nature gaue him more worth then industry : some say hee was scholler vnto no man : but of a sudden from a scribe hee became an oratour , and that his first oration was against phillip of macedon : and hereby hee got such fauor and credite amongst the people , that they sent him embassadour to the same king. others asigne him plato , and isocrates for his maisters , and some leodamas : this rhodian rhetorik●… ; was a certaine meane , betweene the asian and the athenian . aeschines inuented and taught it in his schoole at rhodes after his retirement thether ( d ) aristodemus another actor ] this man as demosthenes writeth , went embassadour to king philippe with demosthenes himselfe , and aeschines . this is hee , who , when demosthenes asked him what fee hee had for pleading , answered , a talent : i but ( quoth demosthenes ) i had more for holding of my tongue . critolaus reporteth this . that the grecians admitted their plaiers to beare office in their commonwealths , least they should seeme vniust in despising such men as were the pacifiers of their gods. chap. . this was the grecians practise : absurd inough howsoeuer , but yet most fitly applied vnto the nature of their gods : ( a ) they durst not exempt the liues of their cittizens from the lashes of poeticall pennes and plaiers tongues , because they saw their gods delighted at the traducing of themselues : and they thought surely , that those men that acted such things vpon the stage , as pleased the gods , ought not to be disliked at any hand by them that were but seruāts to those gods : nay not onely , that , but that they ought to bee absolutely and highly honored by their fellow cittizens : for what reason could they finde , for the honoring of the priests that offered the sacrifices which the gods accepted well of , and yet allowe the actors to bee disgracefully thought of , who had learnt their profession by the speciall appointment of the selfe same gods , that exact these celebrations of them , and are displeased if they bee not sollemnized ? especially seeing that ( b ) labeo , ( who they say was most exact in these matters ) distinguisheth the good spirits from the badde by this diuersity of their worshippes , that ( c ) the badde ones are delighted with slaughters , and tragicall inuocations , and the good with mirthfull reuells , and sportfull honors , such as playes ( quoth he ) banquets , and ( d ) reuelling on beddes are ; of which hereafter ( so god bee pleased ) wee will discourse more at large . but to our present purpose : whether it bee so that all kindes of honours bee giuen vnto all the gods mixt and confused , as vnto onely good ones : ( for it is not fit to say there are any euill gods , although indeede they are all euill , beeing all vncleane spirits ) or that according as labeo saith , there must bee a discretion vsed , and that these must haue such and such particular rites of obseruances asigned , and those other , others ; howsoeuer , the greekes did most conueniently to hold both priests and plaiers worthy of honorable dignities , the priests for offring of their sacrifices , and the plaiers for acting of their enterludes : least otherwise , they should bee guilty of offring iniury either to all their gods , if they all loue plaies , or ( which is worse ) to those whom they account as the good ones , if they onely affect them . l. vives . they ( a ) durst not exempt ] sisitheus presenting a commedy wherein he scoffed at cleanthes the stoicke , whereas others were offended at it , they say the philosopher himselfe replied that it were a shame for a man to fret at such things , seeing that hercules , and dionysius being gods , are dayly mocked thus , and yet are not displeased . ( b ) labeo ] there were three labeo's ; all of great skill in the ciuill law : but the most learned of them all was antistius labeo who liued in augustus his time : he was scholler to trebatius testa , and was cunning not onely in the law , but in all antiquity and knowledge , being ( as gellius reports ) an exact historian . but augustus did not much affect him by reason of his great freedome of speech , and largenesse of wit : this opinion of his hee seemes to deriue from platonisme , and stoicisme , though with some alteration . for the platonists held that all the gods were good : but that amongst the daemones and heroes , some were good and some were badde . porphiry , in his booke of sacrifices saith , that a true worshipper must neuer sacrifice any liuing creature vnto the gods , but onely vnto those daemones . and the same author in his booke de via intelligibilium , explaines more fully which are good daemones , and which are euill . but of this , in another place . ( c ) the bad ones ] the worse that these gods are , and the more infernall , the sadder kind of inuocations doe they desire to be vsed to them : so doe the hell-gods ; pluto , proserpine , and others : lucane brings in erichtho inuocating the infernall deities thus : — sivos satis ore nefando , pollu●…óque voco : si nunquam haec carmina fibris , humanis ieiuna ●…ano : si pectora pl●…na saepe de●…i , & laui calido prosecta cerebro : si quis , qui vestris caput extáque lancibus infant imposuit , victurus crat . — — if ●…uer i ●…uok'd in well black't phrase : if ere my charmes lackt guilt of mangling humane brests : if i haue spilt bloud in such plenty : brought your quarters vvasht , in their ovvne braynes : if ●…re the members gasht , i seru'd you in , vvere to reuiue . — d. reuelling vpon beds ] hereof in the third booke . that the romaines in abridging that liberty ( with the poets would haue vsed vpon men , ) and in allowing them to vse it vpon their gods , did herein shew , that they prized themselues aboue their gods . chap. . bvt the romaines ( as scipio glorieth in that booke of the common wealth ) would by no meanes haue the good names and manners of their cittizens liable to the quippes and censures of the poets , but inflicted a capitall punishment vpon all such as durst offend in that kind : which indeed ( in respect of themselues ) was honestly and well instituted , but in respect of their gods most proudly and irreligiously , for though they knew that their gods were not onely pacient , but euen well pleased at the representing of their reproaches and exorbitances , yet would they hold them-selues more vnworthy to suffer such iniuries then their gods , thrusting such things into their sollemnities , as they auoyded from themselues by all rigor of lawes . yea scipio ; dost thou commend the restraint of this poeticall liberty in taxing your persons , when thou seest it hath beene euer free to callumniate your gods ? dost thou value the ( a ) court alone so much more then the capitoll , then all rome , nay then all heauen , that the poets must be curbed by an expresse law , from flowring at the citizens , and yet without all controll of senator , censor , prince , or priest , haue free leaue to throw what slander they please vpon the gods ? what ? was it so vnseemely for plautus , or naeuius to traduce p. or cneius scipio ; or for caecilius to ieast vpon m. cato ? and was it seemely for ( b ) your terence to animate a youth to vncleannesse , by the example of the deed of high and mighty iupiter . l. vives . your ( a ) court ] the court , was the place where the senate sat : here it is vsed for the senators : the capitoll , for the gods themselues , ( b ) your terence ] for indeed he was very familiar with scipio and laelius , and many thinke that they helped him in writing of his commedies , which he himselfe glanceth at in his prologue to his adelphy . memmius thinkes he meanes of scipio , ( in that oration which he made for himselfe . ) quintilian lib , . institut . of laelius , cornelius nepos maketh mention , and tully also in one of his epistles vnto atticus : but from other mens reports . that the romaines might haue obserued their gods vnworthynesse , by their desires of such obscaene solemnities . chap. . it might be , scipio ( were he aliue againe ) would answer mee thus ; how can we possibly set any penalty vpon such things as our gods them-selues do make sacred , by their owne expresse induction of those playes into our customes , and by annexing them to the celebration of their sacrifices and honors , wherein such things are euer to be acted and celebrated ? but why then ( say i againe ) doe not you discerne them by this impurity to be no true gods , nor worthy of any diuine honors at all : for if it bee altogether vnmeete for you to honor such men as loue to see and set forth playes that are stuffed with the reproche of the romaines , how then can you iudge them to bee gods , how then can you but hold them for vncleane spirits , that through desire to deceiue others , require it as part of their greatest honors to be cast in the teeth with their owne filthinesses ? indeed the romaines , though they were lockt in those chaines of hurtfull superstition , and serued such gods as they saw required such dishonest spectacles at their hands , yet had they such a care of their owne honestie and dignitie , that they would neuer voutchsafe the actors of such vile things , any honor in their common-wealth , as the greekes did : but according to scipio his words in cicero : seeing that ( a ) they held the art of stage-playing as base and vnmanly , therefore they did not onely detaine all the honours of the cittie from such kinde of men , but appointed the ( b ) censors in their views , to remooue them from being part of any tribe , and would not voutchsafe them to be counted as members of the cittie . a worthy decree , and well beseeming the romaine wisdome ; yet this wisdome would i haue to imitate and follow it selfe : rightly hath the councell of the cittie in this well desiring and deseruing commendations , ( shewing it selfe to be in this , ( c ) truly romaine , ) appointed that whosoeuer will choose of a cittizen of rome to become a player , he should not onely liue secluded from all honors , but by the censors censure should bee made vtterly vncapable of liuing as a member of his proper tribe . but now tell mee but this , why the players should be branded with inhability to beare honors , and yet the playes they acte , inserted into the celebration of the gods honors ? the romaine ( d ) valour flourished a long time , vnacquainted with these theater-tricks : suppose then that mens vaine affections gaue them their first induction , and that they crept in by the errours of mans decayed members , doth it hence follow that the gods must take delight in them , or desire them ? if so , why then is the player debased , by whom the god is pleased ? and with what face can you scandalize the actors and instruments of such stage-guilt , and yet adore the exacters and commanders of these actions ? this now is the controuersie betweene the greekes and the romaines . the greekes thinke that they haue good reason to honor these players , seeing that they must honour them that require these playes : the romaines on the other side , are so farre from gracing them , that they will not allow them place in a ( e ) plebeyan tribe , much lesse in the court or senate , but holds them disgracefull to all callings : now in this disputation , this onely argument giues the vp-shot of all the controuersie . ( f ) the greekes propound ; if such gods be to be worshipped , then such actors are also to be held as honorable : the romaines assume : but such actors are no way to bee held as honorable : the christians conclude , therefore such gods are no way to be worshipped . l. vives . seing that ( a ) they held the arte , ] it must of force be granted that the players were the most pernicious men of conditions that could be , and the vilest in their villanies : because they could not be allowed for cittizens of that cittie , which harboured so many thousands of wicked and vngratious fellowes , all as cittizens . that players were excluded from being of any tribe , and exempt from paying any taxe , liuie and ualerius doe both testifie : vnlesse authoritie made them such ; for that seemes as a constraint : as befell to decimus laberius , whom nero requested to acte a mimike of his vpon the stage : and yet hee neuerthelesse was after that , a gentleman of rome . for hee that is forced to offend the law , is held not to offend it . but from this decree of plaiers exclusion , the actors of the comedies called attelanae were exempted , for their comedies were more graue , and their iests came nearer to the old italian forme of discipline : liu : and valer. and therefore they vsed no visars on the stage , as the rest did . festus ( b ) the censors in their view ] which went ouer the estate and conditions of euery man , euery fifth yeare ( c ) truely romane ] the text is germané romanum . the latines vse germané , for truely , natiuely , expressly , and naturally : so doth cicero ( to shut vp all examples in one ) in his fifth oration against verres : as then ( quoth he ) i said much , and this amongst the rest to shew plainely the great difference betweene him , and that same numidicum verum & germanum , that true and expressly numidian , metellus : so say we germanè romanum , truely romane . romane is here vsed by augustine for generous , and honestly bent . ( d ) the romane valor florished a long time ] very neere foure hundred years . ( e ) plebeyan ] there were three orders of roman citizens : the senatorians , the patricians , and the plebeyans ; which were the lowest : of these hereafter . he doth not say , a plebeyan tribe , as though there were any such distinct one , but because there were plebeyans , men of the base and common sort , in euery tribe . ( f ) the greekes propound thus : ] the logicians , and the rhetoricians following them , diuide a perfect argument ( called by the greekes syllogismus , by the latines , ratiocinatio ) into three parts : the first that includes and declares the summe of the argument : this is called the proposition , or exposition , the second which assuming from the proposition , selects an especiall thing which wee are to know more fully : and this is called the assumption : the third , shuts vp the argument , and is called the conclusion . how these are placed in discourse , it maketh no matter : the conclusion is sometimes before , and the assumption often-times the second , or the last [ and here our false logicians spoile all ; out of their ignorance of all good artes : and thinke that change of place doth alter the nature of things : lying as fast as they can inuent : and seeming in the schooles more then men , in ciuill conuersation abroade are lesse then children . ] that plato , who would not allow poets to dwell in a well gouerned city , shewed that his sole worth was better then those gods , that desire to be honoured with stage-plaies . chap. . againe , we aske another question : why the poets that make those comedies , ( and being prohibited by a law of the twelue tables to defame the citizens , yet doe dishonor the gods with such foule imputations , ) are not reputed as dishonest and disgracefull as the plaiers ? what reason can bee produced , why the ( a ) actors of such poeticall figments , being so ignominious to the gods , should be deputed infamous , and yet the authors be voutchsafed honours ? is not ( b ) plato more praise-worthy then you all , who disputing of the true perfection of a citty would haue poets banished from that society , as enemies to the cities full perfection ? hee had both a greefe to see his gods so iniured , and a care to keepe out these fictions whereby the cittizens mindes might bee abused : now make but a comparison of his ( c ) humanity in expelling of poets from his city , least they should delude it with the gods diuinity that desired such plaies and reuells in their honours ; by which the city might be deluded : he , though he did not ( d ) induce or perswade them to it , yet aduised and counselled the light and luxurious greekes in his disputation , to restraine the writing of such things : but these gods , by command , and constraint , euen forced the modest and staied romanes to present them with such things : nay not only to present them , but euen to dedicate and consecrate them in all sollemnity vnto their honors . now to which of these may the citty with most honesty ascribe diuine worship ? whether to plato that would forbid these filthy obscaenities , or to these diuils that exult in deluding of those men whom plato could not perswade to truth ? this man did ( e ) labeo think meet to be reckned amongst the demi-gods , as he did hercules also , & romulus : & he prefers the demi-gods before the heroës , but notwithstanding ( f ) makes deities of them both : but howsoeuer , i hold this man whom he calls a demi-god , worthy to be preferred not only before the heroës , but euen before all their other gods themselues : and in this the romaine lawes doe come some-what nere his disputations : for where as he condemnes all allowance of poets , they depriue them of their liberty to raile at any man. he ( g ) excludeth poets from dwelling in his citie : they depriue the actors of poeticall fables from the priuiledges of citizens : and it may be ( if they durst do ought against gods that require such stage-games ) they would thrust them forth for altogither . wherefore the romanes can neither receiue nor expect any morall instructions , either for correcting of falts , or increasing verues , from those gods , whom their owne lawes already doe subuert and conuince . the gods require plaies for increase of their honors : the romans exclude plaiers from pertaking of theirs : the gods require their owne falts to be celebrated by poets inuentions : the romaines restraine the poets loosenesse frō touching any of the romaines imperfections . but plato , that demi-god , he both resists this impure affection of the gods , and shewes what ought to bee perfected by the ( h ) towardlinesse of the romaines : denying poets all place in a well ordered common-welth , howsoeuer , whether they presented the figments of their owne lusts and fancies , or related ought els as the guilt of the gods , & therfore of imitable exāples : but we christians make plato neither whole god nor demigod : nor do we vouchsafe to compare him with any of gods angels , or his prophets , not with any of christs apostles or his martirs , no not with any christian man , and why we will not , by gods help , in the due place we will declare . but notwithstanding , seeing they wil needs haue him a demi-god , we thinke him worthy to be preferred , ( if not before romulus or hercules though there was neuer ( i ) historian , nor ( k ) poet ( l ) affirmed , or ( m ) fained , ( n ) that he euer killed his brother , ( o ) or committed any other mischiuous act , yet at least ) before ( p ) priapus or any ( q ) cynocephalus , or lastly any ( r ) febris , all which the romaines either had as ( s ) gods frō strangers , or set them vp as their ( t ) owne in peculiar . how then could such gods as these by any counsel they could giue , preuent or cure such great corruption of mindes and maner ( whether imminent , or already infused ) seeing they regarded nothing els but to diffuse and augment this contagion of wickednes , & to haue it instilled into the peoples notices from the stage , as their own acts , or acts which they approue , to the end , that mans lust might ru●…he course of wickednesse freely , after the gods exāples ? tully exclaimeth all in vaine vpon it ( u ) who being to speake of poets , when he came to them saith : the clamor and approbation of the people , when it is ioyned with these poeticall fictions , as the testimony of some great and learned maister , oh what darknesse doth it involue a man in ? what fears it inflicts , what lusts it enflames ? l. vives . the ( a ) actors ] there are actors , ab agendo , of acting : plaiers vpon the stage , & authores , the authors , the poets that write these fables : though the name of author is taken many waies ; but this is a grammer question . ( b ) is not plato ] plato ( de rep . lib. . ) expels al poets out of a well ordered citty , for the wickednes which they sing of the gods : & ( in the tenth booke of the same worke ) socrates hauing spoken much against them , concludeth al in this , that he holds that poetry only fit to be excluded , which giues life to vnmanly affections : & that to be allowed , ' which is manly , & honest : so that he condemnes not all poetry , for sometimes he calls poets , a diuine kinde of men , namely when they sing himmes to the deities : more-ouer hee saith that if the poets doe sing of any good man , though he be pore , he is happy : & againe that an euil man though he bee ritch their songs wil make him miserable : if they exceed not in loosenesse , nor yeeld to rancour nor consent vnto flattery , nor in their songs sowe seeds of corruption , such poets are profitable members in plato's commonwealth . ( c ) his humanity ] humanity is not taken here for any natural gentlenesse or courtesie of the minde , or mans good wil , called in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not for any knowledge of the liberal arts which the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but for that nature , by which wee are men : as goodnesse is that by with we are good : the sence following proues it , for it is compared vnto diuinity & in this signification it is also vsed elsewere as in tully ( de orat lib. i. ) ( d ) though hee did not induce ] imaruaile much that our philosophers & diuines could not out of this place learn the difference of suadeo , & persuadeo . but they ( which is very nere a miracle ) vnderstand latine without knowing the latine tongue , and are very perfect grecians , and can read neuer a word of greeke : indeed in greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both suadere , to aduise or counsel , and persuadere to perswade or induce . ( e ) this man did labeo ] here wil i deliuer the orders of the gods ; first out of uarro , and next out of other bookes of the platonists . the romains call some of their goddes summi , the highest : others medioxumi middle-most : others heroes infimi , or earthly ones : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the ancients ( as capella affirmeth ) called earth . the medioxumi were such as were taken vppe to heauen by their deserts : as tulli saith : ( in his booke de legibus : ) that is semi-gods , or as it were a kind of mungrels begot of mortallity and immortallity ; such were romulus , hercules , aesculapius , castor and pollux , with others . the heroes were born of mortal parents on both sides , but by their merits got a more aduanced state in desteny then the residue of the vulgar . some to adde vnto these another kinde , called semones : but of them else-where . ( f ) makes deities of them both ] such as here in this world liued wel and holily , the old romains did stil put into the number of the gods when they were dead , and assigned them feastes called necya . cicero de legibus lib. . ( g ) he excludeth poets ] in the old copy of bruges , and coleigne , the verbe repellit , is left out , and for poeticarum here , is talium in them . ( h ) frowardnesse of ] by their begun vertue , their proofe and demonstration of goodnesse , though sometimes towardlynesse stands for full vertue it selfe : but here it is as i said , and is declared by that which goes before ; what was to be performed . ( i ) historian . ] as there are that do of romulus . ( k ) poet. ] as do of hercules . ( l ) affirmed . ] the historian did not . ( m ) fained . ] the poet did not . ( n ) that he euer killed his brother ] which romulus did , in killing of remus . ( o ) or committed any other mischieuous act , as is true of hercules , who defiled the whole world with whoredomes , rapines , robberies and slaughters : yet they thought that the world was purged of such guilts by him . ( p ) before priapus ] diodorus saith that priapus was made a god vppon this occasion : osiris king of egipt beeing murthered by the wicked villeny of his brother tiphon , the conspirators cutte all his body in peeces , and euery one tooke a share , and because no man would take the priuie members , they threw them into the riuer nilus . afterwards isis the wife of osiris hauing ouercome tiphon , she found all the parts of hir husbands body , but the fore-named , which being lost , shee consecrated them , and instituted their diuine worship with many ceremonies , and such as were admitted to be priests in aegipt , offered their first sacrifices vnto this : calling it priapus by an vnknowne name , which to couer the dishonesty of the thing ment , the honest ancients vsed . the greeks call this god phallus , and ihtyphallus . of this these verses are extant in collumella : lib. . — sed truncm forte dolatum arboris antiquae nun on uencrare ityphally , terriblis membri , medio qui semper in horto , inguinibus puero , praedoni falce minetur . — that peece of ancient tree . adore , as ityphallus deitie , that ougly thing : which in the garden stands gainst bo●…es & theeues , with armed gro●…ne and hands . for he was the keeper of gardens : diodorus saith he was also called tiphon , and makes him the son of uenus and dionysius : borne ( as seruius and ualerius flaccus say ) at lampsacium , a citty in hellespont and that therefore was named lampsasenus , and hellespontiacus . virgill georgi●… . et custo furum etque●…uium , cum falce saligna hellespontiaci seruit tutela priapi . and priap us of hellespont , with his hooke , of willow , wel to birds and the eues will looke , and in the lusus in priapum , priapus speaketh thus . — patria m●…ctaber , et olim ille ●…uus ciuis gallus●…o ●…o . i le loose my country : lampsacus euen hee that was borne thine , now cibels priest will bee . some say hee was borne in the citty priapus , not farre from lampsacus , neare vnto the vineyeards . strabo thinks his deification was first from hellespont . but a new god he is , for hesiod knew no such in his time : fulgentius makes him one of y● semones , & saith he is not yet taken vp into heauen , his deserts ar so slender . ( q ) cynocephalus ] y● is indeed , dogs-head . diodorus ( lib. . ) saith that the cynocephali were a people of humane shape and voyce , but headed like dogges : a barbarous and cruell kind of creatures , and many of them liued in the ilands of nilus . osiris had a sonne called anubis , who following his father in his trauells , bore the dogge for his armes : and hence it came that he was worshipped in egypt in the shape of this creature , and called ( by virgil aenead . ) latrator , the barker , as also because he was held the keeper of the bodies of osiris and isis. some thinke that this was mercurius , and called thus for his quicke capacity and apprehention . ( r ) febris ] the romaines erected many altars vnto febris : cicero maketh mention of one ancient one that stood in the mount palatine ( de legib . lib. . ) and of the same valerius also ( in antiquanstitut . ) and plinye lib. . do speake : as also of another that was placed in the court of marius his monuments , and a third at the vpper end of the long street ( s ) gods from strangers ] lucan speaketh to egypt . nosin templa tuam romana accepimus isim , sc●…icanesque deos & sistra mouentia luctum , we in romes temples now thine ●…is place . thy halfe-dog gods , and hornes that woes do raise . ( t ) there owne in peculiar as febris ] ( u ) who being to speake of poets ] in some bookes , the words of tully begins at accessisset , and not at clamor . the whole sentence i take it is out of the booke of his common-wealth , in the third of his tusculane questions , speaking of the causes which corrupt the seeds of vertue , which are naturally sowne within vs ; he saith : hereunto also may poets be added , who pretending a great deale of doctrine and wisdome , are learnd , read , heard , and borne away in the mind of euery man. but when that great maister , the multitude is added also , and the whole company swarming on euery side vnto vices , then chiefely are we infected with depraued opinion , and drawne from our very expresse nature . like vnto this also he hath in his second and fourth booke , and that at large : which we but touch at , to avoyd the ouer-charging of the reader , or the booke , with tediousnes . that flattery and not reason created some of the romaine gods. chap. . bvt what other reason in the world ( besides flattery ) haue they to make choice of these so false and fained gods ? not voutsafinge plato any little temple , whome notwithstanding they will haue to be a demi-god , ( and one who tooke such paines in disswading the corruption of manners through the ( a ) deprauation of opinions : ) and yet preferring romulus before diuers of the gods , whom their most secret and exact doctrine doth but make ( b ) a semi-god , and not an entire deity ; yet for him they appointed a ( c ) flamine , ( d ) a kind of priesthood so farre aboue the rest as ( e ) their crests did testifie that they had onely ( f ) three of those flamines for three of their chiefest deities , the diall or iouiall for iupiter ; the martiall , for mars ; and the quirinall , for romulus : for ( g ) the loue of his citizens hauing ( as it were ) hoysed him vp into heauen , he was then called ( h ) quirinus , & kept that name euer after : and so by this you see romulus here is preferred before neptune & pluto iupiters brother nay euen before saturne , father of them all : so that to make him great , they giue him the same priesthood that iupiter was honored by , & likewise they giue one to mars , his pretended father , it may be rather for his sake then any other deuotion . l. vives . through ( a ) the deprauation of opinions ] some read animi , some animis , some leaues it out , but the best , is animae ( b ) a semigod ] let them worship ( saith cicero in his de leg ) such as haue bin and are held gods , and such as their meritts haue made celestial and instawled in heauen , as hercules , liber pater , aesculapius , castor , pollux , quirinus . ( c ) a flamine ] what i meane to speake of the flamine , shall bee out of varro , dionysius , festus , plutarch , gellius , and seruius . amongst the orders of priests were some of numa pompilius his institution , and called by the name of flamines : their habit of their head was a hat , as the high priest had also : but vpon the top of it , they wore a tufte of white wollen thred : therefore were called flamines quasi pilamines hairy , or tufted crownes : some deriue it of pileus , a hat , but that cannot be , for so had the high priests some againe say their name came of filum , a thred , because in the heate of summer when it was to hot to weare their hats , they wrapped their heads about with thred of linnen cloth : for to go bare headed-abroade , their religion forbad them : but vpon feast daies they were bound to weare their hats in the ceremonies , appian of alexandria saith that the iouiall flamine wore his hat and vaile both vpon feast and no feast daies . others say that they were called flamines a flamineo , which was a kind of yellow head-tire , but more proper to women then them . these kind of priests numa first ordained , and that three of them : one for iupiter , called the diall of dios , ioue or iouiall : one to mars , the martiall ; and one to quirinus , the quirinall . other gods might haue no flamines , nor might one of those gods haue more then one , but in processe of time the number increased , and became fifteene : besides those which flattery consecrated to the dead caesars , as one to c. caesar , by antonyes law , ( which cicero reproueth ( phillippic . ) one to augustus , and so to diuers others . but those that numa made were the principall alwaies , and the principall of them was ioues flamin the diall : he onely of all the rest went in a white hat , and was held the most reuerend : his ceremonies and lawes are recounted both by plutarch in his problemes and also by gellius ( lib. . ) out of fabius pictor , massurius sabinus , varro , and others . the lowst in degree of all the flamines , was the pomonall flamine , because pomona , the goddesse of apples , was of the least esteeme . others there were of meane dignity , as vulcanes , furidàs , father falacers , the goddesses that pretected mount palatine , and mother floràs . ( d ) which kind of priesthood ] though the flamines were of great authority yet were all obedient vnto the chiefe priest : for so the people commanded it should be , when in the second warre of affrike : l. mettellus , being chiefe priest with-held the consul posthumus , being mars his flamine , and would not let him leaue his order , nor his sacrifices : and likewise in the first warre of asia , p. licinius , high priest , staid q. fabius pictor then praetor and quirinall flamine from going into sardinia ( e ) as their crests they wore ] apèx , is any thing that is added to the toppe , or highest part of a thing : here it is that which the flamine bore vpon his head , his cap , or his tufte of woll . lucane . et tollens opicem generoso vertice flamen : the flamine with his cap , and lofty crest : sulpitius lost his priesthood because his crest fell of whilst he was a sacrificing , saith valerius , ( lib. . ) the romaines gaue not this crest but vnto their greatest men in religion : as now we giue miters , they called it apex ( saith seruius vpon the eight aenead ) ab apendo , which is , to ouercome : and hence comes aptus , & apiculum filum , that was the small tufted thred which the flamines folded their crests in : fabius speaketh of these crests and virgill . hin●… exultantes sal●…os , nudosque laper cos , lanigerosque apices , — here salii danc'd naked lupe●…ci there , and there the tufted crownes . aenead . . ( f ) onely three of those their chiefe and true flamines , inheritours of the auncient flaminshippe ( g ) the loue of his cittizens ] romulus being dead , the people began to suspect that the senate had butchered him secretly amongst them-selues . so iulius proculus , appeased the rage of the multitude by affirming that hee saw romulus ascending vp into heauen . liuye in his first booke . ennius brings in the people of rome lamenting for romulus in these words . o romule , romule , dic , qualem te patriae custodem dij genuerunt , tu proauxisti nos intra lvmi●…s oras , o pater , o genitor patriae , o sanguine diso●…iunde . o romulus , o romulus , shevv vs , hovv they , thy countries gard , the gods begat , thou brought vs first to light , o thou our father , thy countries father borne of heauenly seed . ( h ) called quirinus ] many of such mens names haue beene chaunged after their deyfying , to make them more venerable , hauing cast of their stiles of mortality , for so was laeda ( so called when she was aliue ) after her death and deification stiled nemesis : and circe , marica : and ino , matuta ; and aeneas , iupiter indiges , romulus was called quirinus to gratifie the sabines ; in which respect also the romaines were called quirites of cures a towne of the sabines , or else as ouid saith . siue quòd hasta , quiris priscis est dicta sabinis , bellicus a 〈◊〉 ve●…t in astra deus : siue su●… reginomenposu●…re quirites seu q●…a romanis iunxerat ille cures . or , for the sabines , speares quirites call : his weapons name made him celestiall , or els they so enstil●… him herevpon because he made them , and the cures , one . that if the romaine gods had had any care of iustice , the citie should haue had their formes of good gouernment from them , rather then to goe and borrow it of other nations . chap. . if the romaines could haue receiued any good instructions of morality from their gods , they would neuer haue beene ( a ) beholding to the athenians for solons lawes , as they were , some yeares after rome was built : which lawes notwithstanding , they did not obserue as they receiued them , but endeauoured to better them and make them more exact ; and though ( b ) licurgus fained that hee gaue the lacedemonians their lawes by the authorization of apollo , yet the romanes very wisely would not giue credence to him , ( c ) & therfore gaue no admission to these lawes . indeed ( d ) numa pompilius , romulus his sucessor is said to haue giuen them some lawes : but ( e ) al too insufficient for the gouernment of a cittie . he taught them many points of their religion ( f ) but it is not reported that hee had these institutions from the gods : those corruptions therefore of minde , conuersation , and conditions , which were so great , that the ( g ) most learned men durst affirme that these were the cankers by which all common-weales perished , though their walls stood neuer so firme ; those did these gods neuer endeauor to with-hold from them that worshipped them , but as wee haue proued before , did rather striue to enlarge and augment them , with all their care and fullest diligence . l. vives . beholding ( a ) to the athenians ] in the . yeare after romes building : when there had beene many contentions betweene the patricians & the plebeyans , they sent three ambassadours to athens , to coppy out solons lawes , and to learne the policy and ciuility of the rest of the greekes : that the romane estate might bee conformed and settled after the manner of the grecians . chaerephanes was then gouernor of athens , it beeing the . olympiade . the ambassadors dispatched their affaires with all diligence , and returned the next yeare after , and then were the decemuiri elected to decree lawes , and those wrote the first ten tables of the romanes ciuill lawe , and afterwards they added two more , all which were approoued in the great parliament called comitia centuriata . and these were their noblest lawes , which were written in the twelue tables . ( liuy lib. . dionys. lib. & others also ) ( b ) lycurgus ] the lawes which lycurgus gaue ( as ●…e faigned , by apollo's oracle ) to the lacedemonians , are very famous . the greeke and latine authors are full of this mans honours , and of the hard lawes which he gaue the spartans there is a worke of xenophons extant , onely of these lawes , and many of them are recorded in plutarche , i neede not trouble the reader in so plaine a matter . ( c ) therefore gaue no admission ] and also , because solons lawes were more accomodate and appliable to 〈◊〉 education , and mansuetude , then the rough seuere ones of lycurgus , as plato and aristotle doe very well obserue . for his lawes aimed at no other end but to make the spartanis warriers . ( d ) numa pompilius ] he was borne at cures in the country of the sabines , and was the bestman of his time in the world . of this man reade liuy lib. . dionysius , and plutarch , of his whole life , besides diuers others . ( e ) all to insufficient ] this is plaine , for they fetched lawes frō others . ( f ) it is not reported ] yes , he fained that he conferred with aegeria ; but she was rather a nimph then a goddesse , & besides , this is known to be a fable ( g ) the most learned ] here i cannot choose but ad a very conceited saying out of plautus his comedy called persa . sagaristio the seruant askes a virgin , how strong dost thou think this towne is ? if the townsmen ( quoth shee againe ) bee well mannered , i thinke it is very strong : if treachery , couetousnesse , and extortion , bee chased out , and then enuie , then ambition , then detraction , then periury , then flattery , then iniury , then and lastly , ( which is hardest of all to get out ) villanie : if these be not all thrust forth , an hundred walls are all too weake to keepe out ruine . of the rape of the sabine women , and diuers other wicked facts , done in romes most ancient and honorable times . chap. . perhaps the gods would not giue the romaines any lawes , because as salust ( a ) saith : iustice and honestie preuailed as much with them by nature as by lawe : very good : ( b ) out of this iustice and honestie came it ( i thinke ) that the ( c ) sabine virgins were rauished . what iuster or honester part can be plaide , then to force away other mens daughters with all violence possible , rather then to receiue them at the hand of their parents ? but if it were vniustly done of the sabines to deny the romaines their daughters , was it not farre more vniustly done of them to force them away after that deniall ? there were more equitie showne in making warres vpon those that would not giue their daughters to beget alliance with their neighbours and countrimen , then with those that did but require back their owne , which were iniuriously forced from them . therefore mars should rather haue helped his warlike sonne , in reuenging the iniury of this reiected proferre of marriage , that so he might haue wonne the virgin that he desired , by force of armes . for there might haue beene some pretence of warlike lawe , for the conqueror iustly to beare away those whom the conquered had vniustly denied him before . but he , against all law of peace , violently forced them from such as denied him them , and then began an vniust warre with their parents , to whom hee had giuen so iust a cause of anger . ( d ) herein indeed he had good and happy successe : and albeit the ( e ) circensian playes were continued to preserue the memory of this fraudulent acte , yet neither the cittie nor the empire did approoue such a president : and the romaines were more willing to erre in making romulus a deity after this deed of iniquitie , then to allow by any law or practise , this fact of his in forcing of women thus , to stand as an example for others to follow . out of this iustice and honesty likewise proceeded this , that ( g ) after tarquin and his children were expulsed rome , ( because his sonne sextus had rauished lucresse . ) iunius brutus being consull , compelled ( h ) l. tarquinius collatine , husband to that lucresse , his fellow officer , a good man , and wholy guiltlesse , to giue ouer his place , and abandon the cittie , which vile deed of his , was done by the approbation ( or at least omission ) of the people , who made collatine consul , aswell as brutus himself . out of this iustice and honesty came this also , that ( h ) marcus camillus that most illustrious worthy of his time , that with such ease sudued the warlike veientes , the greatest foes of the romaines , and tooke their cheefe citty from them : after that they had held the romains in ten yeares war , and foiled their armies so often , that rome hir selfe began to tremble , and suspected hir owne safety : that this man by the mallice of his backe-biting enemies , and the insupportable pride of the tribunes , being accused of guilt , & perceiuing the citty ( which he had preserued ) so vngrateful , that he needs must be condemned , was glad to betake him-selfe to willing banishment : and yet ( i ) in his absence was fined at ten thousand asses ( k ) being soone after to be called home again to free his thankelesse country the second time from the gaules . it yrkes me to recapitulate the multitude of foule enormities which that citty hath giuen act vnto : ( l ) the great ones seeking to bring the people vnder their subiection : the people againe on the other side scorning to be subiect to them , and the ring-leaders on both sides aiming wholy rather at superiority and conquest , then euer giuing roome to a thought of iustice or honesty . l. vives . salust ( a ) saith ] in his warre of catiline , speaking of the ancient romaines , he saith thus : the law is a ciuill equity either established in literall lawes , or instilled into the manners by verball instructions . good , is the fount , moderatour and reformer of all lawe : all which is done by the iudges prudence , adapting it selfe to the nature of the cause , and laying the lawe to the cause , not the cause to the lawe . as aristotle to this purpose speaketh of the lesbian rule , ( ethic. . ) this is also termed right & reason ; as salust againe saith in his iugurth bomilchar is guilty rather by right and reason , then any nationall lawe . crassus ( saith tully in his brutus ) spake much at that time against that writing , and yet but in right and reason , it is also called equitie ' . that place ( saith cicero for caecinna ) you feare , and flie , and seeke ( as i may say ) to draw mee out of this plaine field of equitie , into the straite of words , and into all the literall corners : in this notwithstanding ( saith quintilian ) the iudges nature is to bee obserued , whether it be rather opposed to the lawe , then vnto equitie , or no. hereof wee haue spoken some-thing in our temple of the lawes : but the most copious and exact reading hereof is in budaeus his notes vpon the pandects : explaining that place which the lawyers did not so well vnderstand : ius est ars aequi & boni . this mans sharpenesse of witte , quicknesse of iudgement , fulnesse of diligence , and greatnesse of learning , no frenchman euer paralleld , nor in these times any italian . there is nothing extant in greeke or latine , but he hath read it , and read it ouer , and discussed it throughly : in both these toungs he is a like , and that excellently perfect . hee speakes them both as familiarly as he doth french , his naturall tongue : nay i make doubt whether hee speake them no better : hee will read out a greeke booke in latine words extempore , and out of a latine booke , in greeke . and yet this which wee see so exactly and excellently written by him , is nothing but his extemporall birthe . hee writes with lesse paines both greeke and latine , then very good schollers in both these tongues can vnderstand them . there is no cranke , no secret , in all these tongues , but he hath searcht it out , lookt into it , and brought it forth like cerberus from darknesse into light . infinite are the significations of words , and the proprieties of phrase which onely budaeus hath fetched out of deepest obliuion and exposed them to mens vnderstandings . and yet all these singular and admirable guifts hath hee attained to by his owne industry alone , without helpe of any maister . o happy fertile witte ! that in it selfe alone found both maister and scholler , and method of instruction ! that whose tenth part others can hardly le●…of great and cunning maisters , he alone without helpe of others drew wholy from himselfe . i haue not yet sayd any thing of his knowledge in the lawe , which he alone hath begun to restore from ruine : nor of his philosophie , whereof in his bookes de asse , he hath giuen such proofe , as no man possibly could but such an one as had dayly conuersation with such reading of all the philosophers , and deepe instruction in those studies . to all this may bee added that which indeed excells all things else ; an honestie congruent to all this learning , so rare , and so admirable , that being but considered without the other graces of witte and learning , it might seeme the worlds miracle : his honesty no more then his learning acknowledgeth none his superior . a man that in all the diuerse actions of his life , giues his religion alwayes the first place : a man that hauing wife and many children , was neuer drawne from his true square with any profit or study to augment his estate : but euer-more swaid both himselfe and his fortunes , and directed both : fortune could neuer lead him away , though she promised neuer so faire : he had her alwayes in his power . a man continually in court , in embassages , yet neuer followed princes fauours , nor nousled them with flatteries . hee neuer augmented his patrimony , because he would neuer depart an haires-breadth from honesty : he was alwayes a seuerer censor of his owne conditions then of any others : and hauing vndergone offices which were obiects of the greatest enuie , he neuer found callumnie from any tongue , nor incurd suspition of any error , though he had to doe with a free nation , and a people as ready to accuse as froward to suspect . i see i haue forgot breuities bounds , being whirled beyond them with the loue i haue to relate the vertues of mine honored friend : now to our purpose . salusts meaning therefore is , that as well this ciuill equitie which they call lawe , as that naturall equitie which nature produceth in the mindes of the iudicious , ( and then which nothing is better , it being therefore called good ) ; were no more powerfull with the romaines in their decretall lawes , then in the naturall discretions of vnderstanding men . ( b ) out of this iustice ] a most bitter ironie : a 〈◊〉 quippe . ( c ) that the sabine virgins ] when as romulus could not obtaine women of 〈◊〉 neighbouring nations , for his cittizens to marry with , by the aduise of his grand-father numitor and the senate , hee gaue it out that hee would celebrate some games in honour of neptune the horse-rider , or hippoposeidon : so the women , their neighbours , comming to see the sports , the romanes tooke them all away by force , ( especially the sabines ) out of the middest of the exercises . for so had romulus and his companions resolued : the fourth month after the building of rome as dionysius relateth out of fabius pictor . plutarch saith it was the . of the calends of september , and both agreed : for the city was begun to be built the . of the calends of may on the feast day called palilia . though gellius ( not aulus with the attican nights , but ) another ancient writer affirmes it was in the . yeare that this was done : which is the likelier to be true . they tooke away ( as dionysius saith ) six hundred and eighty : which i do hold for the more likely then that which other talke , of three hundred : from whence the names of the curiae , or the wards : iuba addeth three more to the number before . antias valerius names but fiue hundred twenty and seauen . some say that thalassus was not a man , but onely the signe giuen to shew them when to begin their rape . festus , out of varro saith it was so taken about spinning of woll : as a man would say , a panier or a basket . ( d ) herein indeed ] both , those nations , of whence the women were , whom they forced away , as also others whom the rest by their lamentable intreaties , and the feare of their owne dangers moued , tooke vp armes against the romanes : the sabines , the ceninenses , the crustumerians , and the atennates , all combined against them : romulus seeing so dangerous a warre likely to ensue vpon him , confederateth with the hetrurians , whose powre at that time was very great : & caelius vibennus prince of hetruria gaue romulus aide , of whom this mount caelius in rome tooke the name . his grand-father also sent him succors . so that with small adoe he ouerthrew the forces of the ceninenses , the crustumerians , and the attenuates : and contending with the sabines in a doubtfull and dangerous war , vpon a sudden by the entreaty of the women themselues the war ceased , and both the parties ioyned in league and amity together . ( e ) the circensian plaies ] euery yeare was there plaies , or games celebrated vnto neptune equéster , and they were diuersly called : the circensian plaies , the great plaies , the romane plaies : and amongst the ancients , consualia , of consus a god to whom they offered sacrifice , and beleeued him to gouerne al counsells : and of him romulus asked instruction in all his perills , & in the doubts of those marriages . his alter was hidden in the earth : because as plato saith , counsell ought not only to bee held ●…oly , but secret also . ( f ) after tarquin ] another ironicall taunte . ( g ) l. tarquin collatine ] the kings being casheered out of rome by the great centuriall parliament ( which seruius tullus had before instituted ) l iunius brutus , and l. tarquin collatine , lucraetias husband were elected consulls : the later of which , was son to egerius , tarquinius priscus his brother , as liuy saith but nephew to him saith dionysius : brutus being desirous not onely to expell the king himselfe , but all his name with him , disanulled the magistracy of his fellow , because his name was tarquin , and so he willingly tooke his goods , and departed the citie , going to collatium to dwell . now tully ( offic. lib. . ) confesseth that this was no very honest part of brutus : but because it was most profitable to the assurance of the cōmon-wealth , therfore it past for an act of honesty . it hath bin obserued ( saith iulius obsequens ) that no man that euer abrogated his fellowes magistracy liued his yeare to an end ; the first that did so was this brutus , the next tiberius gracchus , the third p. tarquinius . ( h ) marcus camillus ] this was he that tooke the city veii , after ten yeares continuall siege : at that time began the romanes first to lodge in tents , & vnder beast skins in winter , because they hated this people so deadly that they would not depart thence vntill the warres were ended : for euer since the raigne of romulus for three hundred years togither held they almost continuall warre with the veientes : liuius lib. . plutarche in camillus his life . this camillus being said to haue dealt vniustly in sharing the veientane spoils amongst the people , l. apuleius cited him to a day of hearing : but hee to auoide their enuie ( though innocent of that he was charged with , ) got him away to liue at ardea , in exile . this fell out two years before the galles tooke rome . ( i ) ten thousand ] liuy saith he was fined in his absence at . assis grauis . plutarch , at . assium . aes and assis graue was al one as my budeus proues ( k ) being soone after ] the galles hauing taken rome , camillus hauing gathered an army together of the remainder of the allian ouerthrow was released of his exile , & in a counsell curiaté , made dictator by them that were besieged in the capitoll . at first hee expelled the galles out of the cittie , and afterwards in the roade way to gabii , eight miles from the citty , hee gaue them a sore ouer-throw . ( liu. lib. ) thus this worthy man choose rather to remember his countries affliction then his owne priuate wronge : beeing therefore stiled another romulus . ( l ) the great ones ] these mischieues were still on foote , for very neere fiue hundred yeares after the expelling of their kings , the patritians , and the plebeyans were in continuall seditions and hatreds one against another , and both contending for soueraignty : which ambition was kindeled in the people by a few turbulent tribunes , and in the nobles by a sort of ambitious senatours , and hereof doth lucan sing that which followeth . et 〈◊〉 consulibu●… turbantes iura tribuni . tribunes and consulls troubling right at once . what the history of saluste reports of the romains conditions , both in their times of daunger and those of security . chap. . therefore i will keepe a meane , and stand rather vnto the testimony of salust himselfe , who spoke this in the romaines praise ( whereof we but now discoursed ) that iustice and honesty preuailed as much with them by nature , as by lawe : extolling those times wherein the citty ( after the casting out of her kings ) grew , vp to such a height in so small a space . notwithstanding al this , this same author confesseth in ( a ) the very beginning of the first booke of his history , that when the sway of the state was taken from the kings and giuen to the consuls , ( b ) within a very little while after , the citty grew to be greatly troubled with the oppressing power of the great ones ; and ( c ) the deuision of the people from the fathers vpon that cause , and diuers other daungerous dissentions ; for hauing recorded how honestly , and in what good concord the romaines liued together ( d ) betwixt the second warre of africa , and the last ; and hauing showed that it was not the loue of goodnesse , but the feare and distrust of the carthaginians might , and per●…ideousnesse , that was cause of this good order , and therfore that vpon this nasica would haue carthage stand stil vndemolished , as a fit meane to debarre the entrance of iniquity into rome , and to keepe in integrity by feare ; he addeth presently vpon this , these words ( e ) but discord , auarice , ambition , and all such mischiefes as prosperity is midwife vnto , grew vnto their full light after the destruction of charthage , intimating herein , that they were sowne , & continued amongst the romains before : which he proues in his following reason . for as for the violent offensiuenesse of the greater persons ( saith he ) and the diuision betwixt the patricians and the plebeians thence arising , those were mischiefes amongst vs from the beginning : nor was there any longer respect of equity or moderation amongst vs , then whilest the kings were in expelling and the citty and state quit of tarquin , and the ( f ) great war of hetruria . thus you see , how that euen in that little space wherein after the expulsion of their kings they embraced integrity , it was onely feare that forced them to do so , because they stood in dread of the warres , which tarquin , vpon his expulsion being combined with the hetrurians waged against them . now obserue what salust addeth , for after that ( quoth he ) the senators bgan to make slaues of the people , to iudge of heades & , ( g ) shoulders , as bloudily & imperiously ( h ) as the ●…ings did to chase men from their possessions : & only they , of the whole crue of factions , 〈◊〉 〈◊〉 ●…rial sway of al , with which outrages ( & chiefely with their extreame taxes and ●…tions ) the people being sore oppressed , maintaining both soldiours in continuall armes , and paying tribute also besides , at length they stept out , tooke vp armes , and drew to 〈◊〉 head vpon mount auentine and mount sacer. and then they elected them 〈◊〉 , and set downe other lawes ; but the second warre of africa gaue end to these 〈◊〉 on both sides . thus you see in how little a while , so soone after the expelling of their kings , the romaines were become such as hee hath described them : of whom ( notwithstanding ) he had affirmed , that iustice and honestie preuailed as much with them by nature as by lawe . now if those times were found to haue beene so depraued , wherein the romaine estate is reported to haue beene most vncorrupt and absolute , what shall wee imagine may then bee spoken or thought of the succeeding ages , which by a graduall alteration ( to vse the authors owne words ) of an honest and honorable citie , became most dishonest and dishonorable , namely after the dissolution of carthage , as hee himselfe relateth ? how he discourseth and describeth these times , you may at full behold in his historie , and what progresse this corruption of manners made through the midst of the cities prosperitie , euen ( k ) vntill the time of the ciuill warres . but from that time forward , as hee reporteth , the manners of the better sort did no more fall to decay by little and little , but ranne head-long to ruine , like a swift torrent , such excesse of luxurie and auarice entring vpon the manners of the youth , that it was fitly said of rome , that she brought forth such ( l ) as would neither keepe goods them-selues nor suffer others to keepe theirs . then salust proceeds , in a discourse of sylla's villanies , and of other barbarous blemishes in the common-wealth : and to his relation in this do all other writers agree in substance , though ( m ) they bee all farre behinde him in phrase . but here you see ( and so i hope doe all men ) that whosoeuer will obserue but this , shall easilie discouer the large gulfe of damnable viciousnesse into which this citty was fallen , long before the comming of our heauenly king. for these things came to passe , not onely before that euer christ our sauiour taught in the flesh , but euen before he was borne of the virgin , or tooke flesh at all : seeing therefore that they dare not impute vnto their owne gods those so many and so great mischiefes , eyther the tolerable ones which they suffered before , or the fouler ones which they incurred after the destruction of carthage , ( howsoeuer their gods are the engraffers of such maligne opinions in mens mindes , ( n ) as must needs bud forth such vices , ) why then do they blame christ for the euills present , who forbids them to adore such false and deuillish gods , by his sweete and sauing doctrine , which doe condemne all these harmefull and vngodly affections of man by his diuine authoritie , and from all those miseries , with-drawes his flock and familie by little and little out of all places of the declining world , to make of their companie an eternall and celestiall cittie , not by the applause of vanitie , but by the election of veritie . l. vives . this same author ( a ) confesseth , ] this historie of saluste concerning the ciuill warres of rome , wee haue lost . onely some few orations there are remaining . ( b ) within a verie little while , ] but fifteene yeares . ( liu. lib. . ) appius claudius , and p. seruilius were made consuls for that yeare : and this yeare was made famous by the death of tarquin the proud . hee died at cumae , whether after his wrackt estate hee retired vnto aristodemus the tyran . the newes of his death sturred both patricians and populars to ioy and mirth : but the patricians reuells were too saucie : for then they began to offer iniury to the people , whome till that day they had obeyed . ( c ) the diuision . ] the people diuided themselues from the patricians , because of the sesse laide vpon them the seuenteenth yeare after the obtaining of their liberty : and againe because of the tyrannie of the decemuiri in making cruell lawes , anno. . after the building of rome . thirdly by reason of their debts , and the long dissentions betweene the tribunes and the senators , some few yeares before pirrhus his warre . ( d ) betwixt the second ] there were three seuerall warres begun and ended betweene the romaines and the carthagenians : the first in sicilie . yeares together , and afterwards in affricke : it began the . yeare after the building of rome . appius clandius caudax , and qu. fuluius flaccus being consuls . so many are the yeares in plinies . booke , wherein i thinke for . must bee read . liuy and eutropius count not so much by thirteene yeares . the second of these warres began some . yeares after , p. scipio , and t. sempronius being consuls : it went through spaine , sicily , italy and affricke , and there it was ended by scipio african the elder , seuenteene yeeres after the first beginning of it . the third arose . yeares after that , manlius , and martius censorinus being consuls , it was finished three yeares after in affrick ( where it wholy continued ) by scipio african the yonger : and the end of this was the subuersion of carthage . of these warres more at large else-where . ( e ) but discorde ] saluste in his bellum iugurthinum . ( f ) the great warre of hetruria ] with porsenna the mighty king of hetruria , who would haue tarquin restored to his kingdome : and begirt the cittie of rome with a hard and dangerous siege : and had taken it , but that the valour of scaeuola terrified him from persisting . liu. lib. . ( g ) of the heads and shoulders ] of death , and other punishments . those that the romaines adiudged to death , they first scourged with roddes , and then killed them . sometimes , if the fact were not very wicked , they did but onely scourge them with rodds . besides , those that were sued by their creditors and brought before the iudge , were most villanously and miserably abused , their creditours being allowed to chaine them , and beate them like their slaues : against which foule enormitie the portian and the sempronian laws were promulgated , which forbid that the body of any free romaine should bee beaten either with roddes or any scourges . ( h ) to chase men from their possessions ] for , such fields as were wonne by the valour of the people of rome , the ritch men would first vndertake by the appointment of the senate , to till and make fruitfull , as if they were hired by the senate : marry afterwards , ( their fellows winking at it ) they would thrust the people from their right , and make themselues absolute lords of all : and herevpon were the agrarian lawes so often put to be past , concerning the diuiding of the lands amongst the people : but were neuer mentioned without great anger in the patriots , and huge hurly-burlies in all the citie . ( i ) mount sacer ] the people first encamped on mount sacer , or the holy hill , a little beyond the riuer anien , ( now called teuerone ) or as piso saith on auentine a part of the citie . there were the tribunes plebeian first elected , as tutors of the populars : who should stand as watches ouer the peoples good , and step between all iniuries that the patriots should offer them , and be accompted as sacred men : whom if any man wronged , his head should be giuen to iupiter for sacrifice , and his goods solde all at the temple of ceres . the second encamping was vpon auentine , and from thence to fill the cittie with grearer desolation , they departed vnto mount sacer. and then hauing agreed with the senate , they returned to auentine againe , and there recouered their tribunes : and from auentine they went vp to the capitoll , where in a great parliament held by the chiefe priest , the tribunes election was assigned and confirmed . cic. pro cornel. de maiestate . ( k ) vnto the ciuill warres ] first betwixt the senators and the gracchi , tiberius first , and then caius : and so vnto the ciuill warres betwixt sylla and marius . ( l ) as would neither keepe goods themselues ] for such excessiue prodigalls , and spending whatsoeuer they could seaze on , they must needs force meanes from other mens estates to maintaine this their luxurious riotte : and so they laboured to fill a barrell full of holes . ( m ) they are all farre behinde him , ] the pithy and succinct stile of saluste was delightsome to all ages : our critikes haue paralelld him with the greeke thucydides ; as quintilian doth , lib. . ( n ) must needs bud ] as branches and woods vse to do : it is a word much vsed in the writers of husbandry , cato and columella : the grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sy●…scere , to grow into woods and bushes , which in herbes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luxuriare , to growe ranke . of the corruptions ruling in the romaine state , before that christ abolished the worship of their idols . chap. . behold now this commonwealth of rome , which i am not the first that affirme , but their owne writers , out of whom i speake , doe auerre , to haue declined from good by degrees , and of an honest and honorable state , to haue fallen into the greatest dishonesty and dishonour possible . behold , before euer christ was come , how that carthage beeing once out of the waie , then the patricians manners decaied no more by degrees , but ranne head-long into corruption like a swift torrent , the youth of the cittie was still so defiled with luxurie and auarice . now let them reade vs the good counsell that their gods gaue them against this luxury and auarice : i wish they had onelie beene silent in the instructions of modesty and chastity , and had not exacted such abhominations of their worshippers , vnto which by their false diuinity they gaue such pernicious authority . but let them reade our lawes , and they shall heare them , thundering out of diuine oracles and gods cloudes ( as it were ) against auarice and luxurie , by the mouthes of the prophets , by the ghospell , the apostles , their actes and their epistles , so diuinely , and so excellently , all the people flocking together to heare them ; not as to a vaine and iangling philosophicall disputation but as to an admonition from heauen . and yet these wretches will not blame their gods , for letting their weale-publike bee so fowlely bespotted with enormous impieties , before the comming of christ : but what-soeuer miserie or affliction their effeminate and vnmanlie pride hath tasted of since this comming , that the christian religion is sure to haue in their teeth withall . the good rules and precepts whereof , concerning honesty and integritie of manners , if all the kings of the earth , and all people , princes and all the iudges of the earth , young men and virgins , olde men , children , all ages and sexes capable of reason , and euen the very souldiars , and ( a ) taxe-takers themselues ( to whome iohn baptist speaketh ) would heare and regard well ; their common-wealths would not onelie adorne this earth belowe with present honestie , but would ascend vppe to heauen , there to sit on the highest point of eternall glorie . but because this man doth but heare , and that man doth not regard , and the third doth despise it , and farre more doe loue the ( b ) stroaking hand of viciousnesse , then the rougher touch of vertue , christs children are commaunded to endure with patience the calamities that fall vpon them by the ministers of a wicked common-wealth : bee they kings , princes , iudges , souldiours and gouernours , ritch or poore , bound or free , of what sexe or sort soeuer , they must beare all with patience : beeing by their suffrance heere , to attaine a most glorious place in that royall and ( c ) imperiall citty of angells aboue , and in that heauenlie common-wealth , where the will of almightie god is their onelie lawe , and his lawe their will. l. vives . souldiours and ( a ) taxe-takers ] luke . . . then came there publicanes to bee baptized , and sayd vnto him , mayster , what shall wee doe ? and hee sayd vnto them , require no more then that which is appointed vnto you . require in this place , in the vulgar latine is facite : in the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which as erasmus first of all noted , is to bee translated exigite , exacte , or require , and hence it is that saint augustine doth rightly name the exactores , taxe-takers , which were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the publicanes . ( b ) the stroaking hand of viciousnesse ] hee allu deth vnto hesiods two waies to vice and vertue : which virgill or as ( some say ) ausonius immitated in that same poeme of pythagoras his letter . ( c ) imperiall ] augustissima it must needes bee , and not angustissima , most straite or narrow : but withall take a certaine friars note with you , i had almost tould his name , who affirmed that heauens court is called augusta heere , because the way is straight ( as christ our sauiour saith ) that leadeth vnto life : and few thera are that enter in thereat . and that his auditors might beare it the better away , he shut it vp in this fine verse : arcta est via verè , quae ducit ad gaudia vitae . the way is straight and quickly mist , that leads vs vp to glories blist . he shewed plainely that he cared not greatly for true position , or quantity of syllables , so that he made it goe roundly off , and sound well . ] of what kinde of happinesse , and of what conditions the accusers of christianity desire to pertake . chap. . bvt such worshippers , and such louers of those vicious gods , whome they reioyce to followe and immitate in all villanies and mischieues , those doe neuer respect the goodnesse , or the integrity of the common-wealth . no , say they , let it but stand , let it but bee ritch and victorious ; or ( which is best of all ) let it but enioy security and peace , and what care wee ? yes marrie , it doth beelong to our care , that euerie one might haue meanes to increase his wealth , to nourish the expense of his continuall riot , and wherewithall the greater might still keepe vnder the meaner . let the poore obey the ritch , for their bellies sakes ; and that they may liue at ease vnder their protections : let the ritch abuse the poore in their huge attendaunces , and mynistring to their sumptuousnesse . let the people applaude such as afford them delightes , not such as proferre them good counsells . let nought that is hard bee enioyned , nought that is impure bee prohibited . let not the kings care bee howe good , but howe subiect his people bee . let not subdued prouinces serue their kings as reformers of their manners , but as the lords of their estates , and the procurers of their pleasures : not honouring them sincerely , but fearing them seruilely . let the lawes looke to him that lookes after another mans possessions , rather then him that lookes not after his owne life . let no man bee brought before the iudges , but such as haue offered violence vnto others estates , houses , or persons . but for a mans owne , let it bee free for him to vse it as hee list , and so of other mens , if they consent . let their bee good store of common harlottes , either for all that please to vse them , or for those that cannot keepe priuate ones . let stately and sumptuous houses bee erected , banquets and feasts sollemnized , let a man drinke , eate , game and reuell day and night , where hee may or will : ( a ) let dauncing bee ordinarie in all places : let luxurious and bloudy delightes fill the theater , with dishonest wordes , and shewes , freelie , and vncontroulled . and let him bee held an enemie to the publike good , that is an opposite vnto this felicitie . let the people turne away their eares from all such as shall assaie to disswade or alter them , let them banish them , let them kill them . let them bee eternized for gods , that shall procure the people this happinesse , and preserue what they haue procured . let them haue what glorie or worshippe they will , what plaies they will , or can exact of their worshippers : onely let them worke so that this felicity stand secure from enemy , pestilence , and all other inconueniences . now tell mee , what reasonable creature would wish such a state , ( not vnto rome , but euen ) to the house of ( b ) sardanapalus ? which whilom king , was so farre giuen ouer to his pleasures , that he caused it to bee written vpon his graue , that hee onely as then possessed that , which his luxury in his life time had wasted : now if those fellowes had but a king like this , that would nousle them in these impurities , and neuer controull nor correct them in any such courses , they would bee readier to erect a temple to him , and giue him a flamine , then euer were the old romaines to do so vnto romulus . l. vives . let ( a ) dancings ] saltationes ; in the bruges copy it is salutationes , in coleynes it was salutiones , but the letter v. is razed out . surely the loue of saluting one another was great in rome . highly was hee honored that was saluted , and well was hee mannerd , that did salute , but great plausibility attended on both : both were very popular , and great steps to powrefulnesse . salust , in iugurth . truely some are verie industrious in saluting the people . all the latines writings are full of salutations . ( b ) sardanapalus ] the grecians called sardanapalus , thonos concoloros . hee was the last king of the assyrians : a man throwne head-long into all kinde of pleasures . who knowing that arbaces the median prepared to make warres against him , resolued to trie the fortune of warre in this affaire . but beeing conquered ( as he was an effeminate fellow , and vnfit for all martiall exercises ) hee fled vnto his house , and set it on fire with himselfe and all his ritches in it . long before this , when hee was in his fullest madnesse , after pleasures , hee causes this epitaph to bee engrauen vpon his tombe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. tully translates it thus . haec habeò , quae edi , quaeque exaturata voluptas hausit : at illa iacent multa et preclara relicta what i consum'd , and what my guts engross't , i haue : but all the wealth i left , i lost . what else could any man haue written ( saith aristotle in cicero ) vpon the graue of an oxe rather then of a king ? hee saith he hath that being dead , which he neuer had whilest hee liued but onely while he was a wasting of it . chrysippus applies the verses vnto his stoicisme : hereof reade athenaeus lib. . tully his opinion of the romaine common-wealth . chap. . bvt if hee be scorned that said their common-wealth was most dishonest and dishonorable , and that these fellowes regard not what contagion and corruption of manners doe rage amongst them , so that their state may stand and continue , now shall they heare that it is not true that salust saith , that their common-wealth is but become vile and so wicked , but as cicero saith , it is absolutely gone , it is lost , and nothing of it remaines . for hee brings in scipio ( him that destroied carthage ) disputing of the weale-publike , at such time as it was ( a ) presaged that it would perish by that corruption which saluste describeth . for this disputation was ( b ) at that time when one of the gracchi was slaine , from which point salust affirmeth all the great seditions to haue had their originall , ( for in those bookes there is mention made of his death . ) now scipio hauing said ( in the end of the second booke ) that as in instruments that go with strings , or wind , or as in voices consorted , there is one certaine proportion of discrepant notes , vnto one harmony , the least alteration whereof is harsh in the care of the skilfull hearer : and that this concord , doth ●…onsist of a number of contrary sounds , and yet all combined into one perfect musicall melody : so in a cittye that is gouerned by reason , of all the heighest , meane and lowest estates , as of soundes , there is one true concord made out of discordant natures : and that which is harmony in musike , is vnity in a citty : that this is the firmest , and surest bond of safety vnto the commonweale , and that a commonweale can neuer stand without equity : when hee had dilated at large of the benefit that equity brings to any gouernment , and of the inconuenience following the absence therof : then ( c ) pilus , one of the company , begins to speake , and intreated him to handle this question more fully , and make a larger discourse of iustice , because it was then become a common report ( d ) that a commonwealth could not be gouerned without iniustice and iniury : herevpon scipio agreed , that this theame was to be handled more exactly , and replied : that what was as yet spoken of the commonwealth was nothing ; and that they could not proceed any farther , vntill it were proued not onely that it is faulse , that a weale publike cannot stand without iniury , but also that it is true that it cannot stand without exact iustice . so the disputation concerning this point being deferred vntill the next day following , in the third booke , it is handled with great controuersie . for pilus , he vndertakes the defence of their opinion , that hold that a state cannot be gouerned without iniustice , but with this prouision , that they should not thinke him to bee of that opinion himselfe . and he argued very diligently for this iniustice against iustice , endevoring by likely reasons and examples , to shew that the part hee defended was vse-full in the weale publike , and that the contrary was altogether needlesse then ( e ) laelius being intreated on all sides , stept vp , and tooke the defence of iustice in hand , and withal his knowledge , laboured to proue that nothing wrackt a citty sooner then vniustice , and that no state could stand without perfect iustice which when hee had concluded , and the question seemed to be throughly discussed , scipio betooke himselfe againe to his intermitted discourse , and first he rehearseth and approueth his definition of a commonwealth , wherein he said it was the estate of the commonty , then he determineth this , that this commonty is not meant of euery rablement of the multitude , but that it is a society , gathered together in one consent of law , and in one participation of profite . then he teacheth , ( f ) the profite of definitions in al disputations : and out of his definitions he gathereth , that onely there is a commonwealth , that is , onely there is a good estate of the commonty , where iustice and honesty hath free execution , whether it be by ( g ) a king , by nobles , or by the whole people . but when the king becomes vniust , ( whom he calleth ( h ) tyranne as the greekes do ) or the nobles be vniust , ( whose combination hee termeth ( i ) faction ) or the people them-selues be vniust , for which hee cannot finde a fit name , vnlesse he should call the whole company as he called the king , a tyran ) then that this is not a vicious common-wealth , ( aswas affirmed the day before ) but , as the reasons depending vpon those definitions proued most directly , it is iust no common-wealth at all , for it is no estate of the people , when the tyran vsurpeth on it by faction , nor is the commonty , a commonty , when it is not a society gathered together in one consent of law and one participation of commodities , as hee had defined a commonty before . vvherefore , seeing the romane estate was such as saluste doth descipher it to bee , it was now no dishonest or dishonorable common-wealth ( as hee affirmed ) but it was directly no common-wealth at all : according vnto the reasons proposed in that discourse of a common-wealth ( k ) before so many great princes and heads thereof : and as tully himselfe , not speaking by scipio or any other , but in his owne person doth demonstrate in the beginning of his fift booke : where hauing first rehearsed that verse of ( l ) ennius where he saith . moribus antiquis res stat romana virisque . old manners , and old men vpholden rome . which verse ( quoth tully ) whether you respect the breuity , or the verity ) mee seemeth he ( m ) spoake out as an oracle : for neither the men ( vnlesse the city had had such manners , nor the manners , vnlesse the city , had had such men ) could either haue founded , or preserued a common-wealth of that magnitude of iustice , and empire . and therefore before these our daies , the predecessors conditions , did still make the successors excell , and the worthy men still kept vp the ordinances of honorable antiquity : but now , our age receiuing the common-wealth as an excellent picture , but almost worne out with age , hath not onely no care to renew it with such collours as it presented at first , but neuer regarded it so much , as to preserue but the bare draught ( n ) and lineament of it : for what remainder is there now of those olde manners which this poet saith supported rome ! doe wee not see them so cleerely worne out of vse , and now so farre from beeing followed , that they are quite forgotten ? what neede i speake of them men ? the manners perished ( o ) for want of men , the cause whereof in iustice , wee should not onely bee bound to giue an account of , but euen to answere it , as a capitall offence : it is not any mis-fortune , it is not any chance , but it is our own viciousnesse that hath taken away the whole essence of our common-wealth from vs , and left vs onely the bare name . this was cicero's owne confession , ( p ) long after africanus his death , whom he induceth as a disputant in this worke of his of the common-wealth , but yet ( q ) some-what before the comming of christ. which mischieues had they not beene ( r ) divulged vntill the encrease of christian religion , which of all those wretches would not haue beene ready to callumniate christ for them ? but why did their gods looke to this no better , nor helpe to saue the state of this weale-publike , whose losse and ruine cicero bewaileth with such pittifull phrase , long afore christ came in the flesh ? nay , let the commenders thereof obserue but in what case it was euen then when it consisted of the ancient men and their manners , whether then it nourished true iustice or no ; and whether at that time it were honest indeed , or but glossed ouer in shew ! which cicero not conceiuing what hee sayd , confesseth , in his relation thereof . but , by gods grace , wee will consider that more fully else-where : for in the due place , i will doe what i can to make a plaine demonstration out of cicero's owne definitions of the common-wealth and the people ( spoken by scipio and iustified by many reasons , either of scipio's owne , or such as tully giues him in this discourse ) that the estate of rome was neuer any true common-wealth , because it neuer was guided by true iustice : indeed according to some other probable definitions , and after a sort , it was a kind of common-wealth : but far better gouerned by the antiquity of the romaines , then by their posterity . but there is not any true iustice in any common-wealth whatsoeuer , but in that wherof christ is the founder , and the ruler , if you please to call that a common-weale which we cannot deny is the weale of the commontie . ( s ) but if this name being els-where so common , seeme too discrepant for our subiect and phrase , truely then there is true iustice , but in that citie wherof that holy scripture saith : glorious things are spoken of thee , thou cittie of god. l. vives . it was ( a ) presaged ] i doe reade praesentiebat , hee foresawe , for praesciebater it was presaged . ( b ) at that time when one of the gracchi ] when as tiberius gracchus had promullgated the lawe agraria , to the great griefe and amazement of the patriotts , and would haue his tribuneshippe continued still , thereby to haue beene more secure against their iniuries , and had effected that no one man should possesse aboue fiue hundred acres of grounde , scipio nasica , beeing followed by the senate killd him : ( scipio africane beeing at the sametime in warres at numance ) his body was throwne into tyber . this affricanus , is hee , whome tully bringeth in disputing in his garden with laelius and furius of the common-wealth , alittle before his death . hee was murthered ( as it is thought ) by the meanes of cayus gracchus , tiberius his brother , and sempronia sister to the gracchi , and wife to scipio . ( c ) then pylus ] when as betweene the second and last african warre , the athenians sent ambassadors to rome , carneades the academicke , critolaus the peripatetike , and diogenes the stoik the most excellent philosophers of that age , carneades , either to exercise his faculty or to shew his wit , made an elegant and excellent oration for iustice , in the presence of cato the elder , galba , and diuers other great men : and the next day after , hee made another for iniustice vnto the same audience , wherein hee confuted all the arguments for iustice which hee brought the day before , and alleadged more strong ones for iniustice : this he did , to shew his sect which teacheth neuer to affirme any thing , but onely to confute what others affirme . out of the later of these orations hath l. furius pylus his proofes : who was held for a cunning latinist , and went about his subiect of iniustice with farre more dexterity of learning then the rest , to stirre vp laelius his inuention in commendations of his contrarie . as glauco did in plato's . booke de republ. praysing iniustice to make socrates shew his cunning in praise of iustice . ( d ) that a common-wealth could not ] it is an old saying : without iustice iupiter himselfe cannot play the king : plut. de doc . princ. and seeing that the weale-publicke for the generall good of it selfe and liberty , is often compelled to vse extremity against the citizens priuate , and also often-times in augmenting the owne powre , breaketh the lawes of equity in encroaching vpon others : both which notwithstanding fell still very well out ; the romaines altered the old saying , and made it : a weale-publike cannot bee gouerned without iniustice . this carneades touched , as lactantius affirmeth , and told the romaines themselues , who possessed all the world , that if they would bee iust , that is , restore euery man his owne they must euer returne to their cotages , and lead their liues in all pouerty and necessity . ( e ) then laelius ] this controuersie doth cicero speake of in his laelius also . ( f ) the benefite of a definition ] plato , aristotle , and all the old philosophers both held and taught that the course of all disputation ought to bee deriued first ●…om the definition . for you cannot make a plaine discourse of any thing , vnlesse you first lay downe what it is . rodolphus agricola in his first booke de dialectae inuentione , saith ; that this manner of defining is very vse-full , both for the vnderstanding of the matter , which beeing opened in the definition , it is maruellous to see how it doth as it were point out the limmite of knowledge to which all our notions must bende ; and also for the authority of the disputer , for no man can bee held to vnderstand a thing more perfectly , then hee that can expresse it in a pithy and succinct definition . thus far agricola , whom ' erasmus in his prouerbes doth iustly praise : and hee it is alone that may be an example to vs that fortune ruleth in all things , ( as salust saith ) and lighteneth or obscureth all , rather according to her pleasure then the merit and worth of the men themselues . i know not two authors in all our time nor our fathers , worthier of reading , & obseruing thē rodolphus agricola the phrysian : there is such abundance of wit , art , grauity , iudgment , sweetnes , eloquence & learning in al his works : and yet so few there are y● do know him . he is as worthy of publike note , as either politian or hermolaus barbarus , both which truly in my conceit hee doth not onely equallize , but exceedeth in maiesty , and elegance of stile . ( g ) whether it be by a king ] hee touches at the formes of rule . for a common-wealth is eyther swayed by the people alone : and that the greekes call a democraticall rule : or by a certaine few : and that they cal oligarchical vnder with is also contained the rule of the choycest of the common-wealth which is called aristocracy : or the rule of the best : ( they call the nobility the best : but indeed such as were most powerfull in the state in countenance or wealth , such were the right ooptimates . ) and therefore there is not much difference betwixt oligarchy and aristocracy as tully shewed , when he said the second part of the few nobles : now the third kind of rule is that of one called monarchy : ( h ) a tyran ] in ancient times they called all kings tyrans , as well the best as the worst : as uirgill and horace do in their poemes , for the name in greeke , signifieth onely dominion . plato who was the onely man that laid downe the right forme of gouernement for a citty , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : a tyran and a king. festus thinketh ( lib. . ) that the word was deriued from the notorious cruelty of the tyrrhenes : but i think rather that when the athenians had brought in the democratical gouernment , and other citties through emulation followed their example , that was the cause that first brought the word tyrannus into hatred and contempt : and so they called their kings tyrans , because they gouerned their owne wealth , but not the common-wealth : besides that the romains vsed it in that manner also , because they hated the name of a king deadly : and in greece also , whosoeuer bore rule in a citty that had before bin free , was called a tyran , but not a king. ( i ) faction ] memmius ( in salust ) speaking of the seniors , saith : they haue transferred the feare that their owne guilt surprized them with , vnto your slothfulnes : it is that which hath combined them in one hate , one affect and one feare : this in good men were friendship , but in euillmen it is rightly termed faction . ( k ) before so many great princes ] for it is imagined that at that discourse there were present , scipio affrican , caius laelius , surnamed the wise , lucius furius : three , who ( at that time , as porcius saith ) led the nobility as they would : and of the yonger sort c. fanius , q. scaeuola the soothsaier , laelius his son in law ; & quintus tubero , al of worthy families . ennius ] there is nothing of this mans extant but a few fragments , which i intend to gather out of the writers through which they are dispersed and set them forth together in one volume . hee was borne at rudiae ( as mela and silius affirme ) a cittie of the salentines , and liued first at tarentum , and afterwards at rome . being very familiar with cato , galba , flaminius , and other great men : and was made free dennizen of the citty by flaminius . ( m ) gaue out ] effatus , the proper word of the religion . ( n ) and lineaments ] a simily taken from painters ; who first doe onely delineate , and line forth the figure they will draw : which is called a monogramme : and then with their coullors they do as it were giue spirit and life vnto the dead picture . ( o ) want of men ] so salust saith in cataline that the times are now barren , and bring not forth a good man. ( p ) long after . ] about seauenty yeares . ( q ) before the comming of christ ] threescore yeares : for it is iust so long from tullies consulship , at which time he wrote his bookes de repub . vnto the . yeare of augustus his empire , at which time christ was borne . ( r ) diuulged ] so diffamata is heere reported abroad or diuulged : and so likewise other authors vse it . and warning the citty to looke to their safety , ( diffamauit ) he reported or cryed out : ( saith apuleius ( asini lib. . ) that his house was a fire vpon a sodain : [ but it is pretty truly , that remigius an interpreter of saint pauls epistles saith vpon that place with the translatour had turned a vobis 〈◊〉 . diffamatus est sermo domini . thess. . . . for from you sounded out the word of the lord : this commentator saith , that saint paul being not curious in choosing of his words put diffamatus , for divulgatus , or manifestus . what shall we doe with these school-doctors , that as yet cannot tell whether paul wrote in greeke or in latine ? nay , to marke but the arrogant foolery of these simple fellowes : in such manner as this they will talke and prate so often about the signification of wordes , as continually they do in their logike and philosophy lectures : and yet they would not be held for profest gramarians : but are very easily put out of patience if any man begin but to discusse their wordes of art a little more learnedly ] ( s ) but if this name ] it may bee hee speaketh this because a common-wealth is a popular gouernment , but christes kingdome is but his alone . that the romaine gods neuer respected whether the citie were corrupted , and so brought to destruction , or no. chap. . bvt to our present purpose : this common-wealth which they say was so good and so lawdable , before euer that christ came , was by the iudgment of their owne most learned writers , acknowledged to bee changed into a most dishonest and dishonorable one : nay it was become no common-wealth at all , but was fallen into absolute destruction by their owne polluted conditions . wherefore to haue preuented this ruine , the gods that were the patrons thereof , should ( mee thinkes ) haue taken the paines to haue giuen the people that honored them some precepts for reformatiō of life & maners , seeing that they had bestowed so many temples , so many priests , such varitie of ceremonious sacrifices , so many festiuall solemnities ; so many & so great celebrations of plaies & enterludes vpō them . but these deuils minded nothing but their own affaires : they respected not how their worshippers liued : nay their care was to see them liue like diuels , only they bound them through feare to affoord them these honors . if they did giue them any good counsell , why then let it be produced to light and read , what lawes , of what gods giuing were they , that the ( a ) gracchi condemned , to follow their turmoiles and seditions in the citie : shew which precept of the gods , ( b ) marius or ( c ) cinna , or ( d ) carbo violated , in their giuing action vnto the ciuill warres : which they began ( e ) vpon such vniust causes , followed with such crueltie and iniuries , and ended in more iniurious cruelties : or what diuine authorities ( f ) sylla himselfe broke , whose life , deeds , and conditions , to heare salust describe ( and other true historians ) whose haire would not stand vp right ? what is he now that will not confesse that ( g ) then the weale publike fell absolutely ? what is he now that will dare to produce that sentence of virgill for this corruption of manners , in the defence of their gods ? ( h ) discéssere omnes adytis arisque relictis , dij , quibus imperium hoc steterat . — aen . the gods by whom this empire stood , left all the temples and the altars bare . — . but admit that this were true : then haue they no reason to raile vpon christianitie , or to say that the gods being offended at that , did forsake them : because it was their predecessors manners , that long agoe chaced all their great multitude of little gods from the cittie altars , like so many flyes . but where was all this nest of deities , when the ( i ) galles sacked the cittie , long before the ancient manners were contaminate ? were they present and yet fast a sleepe ? the whole cittie was all subdued at that time , onely the capitoll remained : and that had beene surprized too , if ( k ) the geese had not shewen themselues better then the gods , and waked when they were all a sleepe . and here-vpon did rome fall almost into the ( l ) superstition of the aegiptians that worship birds and beasts , for they henceforth kept a holy day , which they called the ( m ) gooses feast . but this is but by the way : i come not yet to dispute of those accidental euils , which are rather corporall then mentall and inflicted by foes , or misfortunes . i am now in discourse of the staines of the minde , and manners , and how they first decayed by degrees , and afterward fell head-long into perdition : so that thence ensued so great a destruction to the weale-publike ( though their cittie walles stood still vnbattered ) that their chiefest authors doubted not to proclaime it lost and gone . good reason was it that the gods should abandon their temples and altars , and leaue the towne to iust destruction , if it had contemned their aduices of reformation . but what might one thinke ( i pray yee ) of those gods , that would abide with the people that worshipped them , and yet would they neuer teach them any meanes to leaue their vices , and follow what was good ? l. vives . the ( a ) gracchi : ] these were sonnes vnto titus gracchus ( who was twise consul , triumphed twise , and held the offices of censor , and augur ) and cornelia , yonger daughter to african the elder : they were yong men of great and admirable towardnesse : both which defending the agrarian lawe , concerning the diuision of lands , were murdered by the offended senate , in their tribuneships : tiberius by nasica a priuate man , caius by l. opimius the consul , nine yeares after : the first with clubs , and stooles feete : the latter with swords : and this was the first ciuill dissension that euer came to weapons : anno p. r. c. dcxxvii . ( b ) marius ] arpinas was his place of birth ; a man ignoble by descent : but came to be seauen times consull . hee first conquered iugurth , then the cymbrians , and teutishmen , and triumphed of all these : at last enuying and hating sylla , who was his legate in the warre of iugurthe , he fell to ciuill warres with him , wherein marius was put to the worst , and forced to flie into africa . ( c ) cinna ] marius being ouercome , sylla going to warre vpon mithridates , left c. cornelius cynna , and octauius consuls in the cittie . cynna , desirous of innouation , seuered himselfe from his fellow , and was chased out of the citty by him and the good faction , which iniurie cynna endeuouring by all meanes possible to reuenge , calleth back marius out of africa , and so made warre vpon his countrie , and entring it with mightie powers , he butchered vp numbers , and made himselfe the second time , and marius the seuenth time consull , without the voyces of the people , in which magistracie marius dyed , after many bloudy massacres , and foule actes committed . ( d ) carbo , ] there were many of the carbo's , as tully writes to papyrius paetus , of the papyrian family , but not of that of the patriotts : this of whom saint augustine speaketh , was cneus papyrius carbo , one of marius his faction , who being ouer-come by sylla , fled into sicily , & there at lylibaeum was slaine by pompey the great . ( e ) uniust cause l. sylla , and q. pompeyus being consuls , the prouince of asia , and the warre of mitrhidates fell vnto sylla . this marius stomocked because of his olde grudge at p. sulpitius , tribune , a most seditious and wicked fellow , to gette the people to make election of him for the warre against mithridates . the people , though in a huge tumult , yet tooke notice of what the tribune propounded , and commanded it should be so . sylla not brooking this disgrace , demanded helpe of his armie , and offered force to marius his ambassadors , who went to take vp legions at capua : and so brought his angry powers to the citty , with intent to wreake this iniurie by fraude , or force . hence arose the seedes of all the ciuill warres : for marius with his faction mette him in the cittie at port esquiline , and there fought a deadly sette battaile with him . ( f ) sylla , ] this man was a patriot , of the cornelian familie : and hauing done worthy seruice in armes , hee was made consull ; in which magistracie , hauing conquered mithridates , chased out the ciuill warres , ouer-throwne marius the yonger , carbo , norbanus , sertorius , domitius , scipio , and the rest of the marian faction , hee tooke vpon him perpetuall dictatorship by the lawe valerian , wherein hee proscribed many thousands of the romaine citizens with outragious crueltie . he was a most bloudy fellow , and giuen ouer vnto all kinde of lust and intemperance . ( g ) then the weale publike ] lucane by the mouth of cato : olim vera fidei , sylla marioque receptis , libertatis obijt . — . whilom , when marius and feirce sylla stroue , true liberty fell dead . — ( h ) discessere omnes adytis , ] the verse is in the second booke of uirgils aeneads , which seruius and macrobius doe thinke belongeth vnto the calling out of the gods : for when as a citty was besieged , & the enemy had an intent to raze it to the ground , least they should seeme to fight against the gods , and force them from their habitations against their wils ( which they held as a wicked deed ) they vsed to call them out of the besieged citty , by the generall that did besiege it , that they would please to come and dwell amongst the conquerors . so did camillus at the veii , scipio at carthage and numance , & mummius at corinth . ( i ) the galls sacked ] the transalpine galls burst often into italy in huge multitudes . the last of them were the senones , who first sacked clusium , & afterwards rome : anno p. r. c. ccclx . whether there were only these , or some cisalpine galls amongst them , is vncertaine . ( k ) the geese ] it is a very common story , that when the galles had found a way vp to the capitol , and were climbing vp in the night when all the keepers were a sleepe , they were descried by the noise that the geese did make which they kept in the capitoll as consecrated vnto iuno . and there-vpon manlius snatching vp his weapons , mette a gall vpon the very top of the battlement , and tumbled him downe with his bucklar : whose fall struck downe the rest that were a comming vp , and in the meane time , the romaines gotte them into armes , and so repulsed the galles with much adoe . ( l ) superstition of the egiptians ] they had certaine beasts , which because of their vse-fulnesse they consecrated as gods : tullie de nat . deor . lib. . of them at large in diodorus , biblioth . lib. . such were the dog , the cat , the bird ibis , the oxe , the crocodile , the hawke . &c. ( m ) the gooses feast , ] because of that good turne which the geese did them , the romaines did euery yeare vse this ceremonie : ( plut. de fortuna romanor . ) i will relate it in budaeus his words , for i cannot vse a more excellent phrase . a dogge was hangd vpon a gallowes , and a goose was placed very decently in a gallant bed or panier , for all men to visit as that day . for the same cause ( saith plinie lib. . ) there were dogges hanged vp euery yeare vpon a gallowes betweene the temples of iuuentus , and summanus , the gallowes was of an elderne tree : and the first thing that the censor doth after his institution , is to serue the holy geese with meate . that the varietie of temporall estates dependeth not vpon the pleasure or displeasure of these deuills , but vpon the iudgements of god almighty . chap. . nay what say you to this , that these their gods doe seeme to assist them in fulfilling their desires , and yet are not able to restraine them from brooding vp such desires : for they that helped ( a ) marius , an vnworthy base borne fellow , to runne through the inducement and managing of such barbarous ciuill warres , to be made seuen times consull , to die an old man in his seuenth consulship , and to escape the hands of sylla , that immediatly after bare downe all before him , why did not these gods keepe marius from affecting any such bloody deeds , or excessiue crueltie ? if his gods did not further him in these actes at all , then haue wee good aduantage giuen vs by their confession , that this temporall felicitie which they so greatly thirst after , may befall a man without the gods furtherance : and that other men may be as marius was , enguirt with health , power , ritches , honours , friends , and long life , and enioy all these , mauger the gods beards : and againe , that other men may be as regulus was , tortured in chaines , slauerie , miserie , ouer-watchings , and torments , and perish in these extremities , do all the gods what they can to the contrary : which if our aduersaries doe acknowledge , then must they needs confesse that they do nothing benefit their worshippers ( b ) commodity , and consequently that all the honor giuen them as out of superfluitie : for if they did rather teach the people the direct contraries to vertue and piety , the rewards whereof are to be expected after mens deaths , then any thing that way furthering them : and if in these transitorie and temporall benefits , they can neither hinder those they hate , nor further those they loue : why then are they followed with such zeale and feruencie ? why do you mutter that they are departed , as from a course of turbulent and lamentable times , and hence take occasion to throw callumnious reproches vpon the religious christians ? if that your gods haue any power to hurt or profit men in these worldly affaires , why did they stick to that accursed marius , and shrinke from that honest regulus ? doth not this conuince them of iniustice and villanie ? doe you thinke that there was any want of their worship on the wretches party ? thinke not so : for you neuer read that regulus was slacker in the worship of the gods then marius was . nor may you perswade your selues , that a corrupted course of life is the rather to be followed , because the gods were held more friendly to marius then to regulus : for ( c ) metellus , the honestest man of all the romaines , ( d ) had fiue consuls to his sonnes , and liued happy in all temporall estate : and ( e ) cateline , that villenous wretch , was oppressed with misery and brought to naught in the warre which his owne guilt had hatched : good men that worship that god who alone can giue felicity , do shine , and are mighty in the true and surest happinesse : wherefore , when as the contaminate conditions of that weale-publike , did subuert it , the gods neuer put to their helping hands to stop this invndation of corruption into their manners , but rather made it more way , and gaue the common-wealth a larger passe vnto distruction . nor let them shadow them-selues vnder goodnesse , or pretend that the citties wickednesse draue them away . no , no , they were all there , they are produced , they are conuicted , they could neither helpe the citty by their instructiōs , nor conceale themselues by their silence . i omit to relate how ( f ) marius was commended vnto the goddesse marica by the pittiful minturniās in hir wood , & how they made their praiers to hir that she would prosper all his enterprizes , and how he hauing shaken of his heauy disperation , returned with a bloudy army euē vnto rome it selfe : where what a barbarous , cruell , and more then most inhumain victory he obtained , let them that list to read it , looke in those that haue recorded it : this as i said i omit : nor do i impute his murderous felicity vnto any marica's , or i cannot tell whome , but vnto the most secret iudgement of the most mighty god to shut the mouthes of our aduersaries , and to free those from error that doe obserue this with a discreet iudgement and not with a preiudicate affect . for if the diuels haue any power or can do any thing at all in these affaires , it is no more then what they are permitted to do by the secret prouidence of the almighty : and in this case , they may be allowed to effect somwhat to the end that we should neither take too much pleasure in this earthly felicity , in that wee see that wicked men like marius may inioy it , neither hold it as an euil , & therfore to be vtterly refused , seeing that many good honest men , and seruants of the true & liuing god haue possessed it in spite of all the diuels in hell : and that we should not be so fond as to thinke that these vncleane spirits are either to be feared for any hurt , nor honoured for any profit they can bring vpon mans fortunes . for they are in power , but euen as wicked men vpon earth are , so that they cannot do what they please , but are meere ministers to his ordinance , whose iudgements no man can either comprehendfully , or reprehend iustly . l. vives . they that helped marius ] ater he returned out of affrica , hee called all the slaues to his standard , and gaue them their freedome : and with all cruelty spoyled the collonies of ostiae , antium , lavinium , and aritia . entring the citty , he gaue his soldiars charge that to whomsoeuer he returned not the salute , they should immediatly dispatch him . it is vnspeakeable to consider the innumerable multitude of all sortes , noble and ignoble , that were slaughtered by this meanes . his cruelty lucan in few wordes doth excellently describe . vir ferus & fat●…●…vpienti perdere romam . sufficiens , — cruel & fittest instrument for fate . to wrack rome by . — and yet this bloudy man ( as i said before ) in his seauenth consulship , died quietly in his bed , as lucan saith : folix ●…uersa consull moritarus in vrb●… . happy dead consull in his ruin'd towne . soone after his death , came sylla out of asia , and rooted out marius his sonne and all the whole faction of them vtterly . ( b ) commodity ] saint augustine plaies with these antitheses , compendio & superfluo : compendio breifely , or compendio to their commodity , whose contrary is dispendium , excesse or superfluity . ( c ) metellus . ] ualerius , lib. . and pliny lib. . q. metellis macedonicus was iudged of all men the most happy , as a man endowed with all good qualities of body and minde . hee was consul , he was censor , hee managed great warres with happy successe , he attained the glory of a triumph : hee left foure sonnes , three of thē were consuls , two of which triumphed : one of which was censor : his fourth was praetor , & prickt for the consulship , and ( as uelleius saith ) hee attained it : besides hee had three daughters all married to noble and mighty houses , whose children he him-selfe liued to see ; and by this illustrious company , all sprung from his owne loines ( beeing of exceeding age ) he was borne forth to his funerall . ( d ) fiue consuls to his sonnes ] [ this history is depraued by some smattering fellow : for i do not thinke that saint augustine left it so . vnlesse you will take quinque filios consulares , for fiue sonnes worthy to be consuls : as my fine commentator obserued most acutely : which hee had not done vnlesse his skill in logike had beene so excellent as it was : so hee findes it to be consulares quasi consulabiles , or consulificabiles , that is ( in the magisteriall phrase ) in potentia to become consuls . ] ( e ) and cateline ] the life and conditions of l. sergius cateline , are well knowne because salust him-selfe the author that reporteth them , is so well knowne . it is said that amongst other reasons , pouerty was one of the cheefe , that set him into the conspiracy against his countrey , for he was one whose excessiue spending exceeded all sufficient meanes for a man of his ranke . in syllas time he got much by rapine , and gaue sylla many guifts ; who vsed his help in the murder of m. marius , & many others . ( f ) i omit to relate that marius ] c. marius hauing escaped alone out of the first battell of the ciuill wars , fled to minturnae a town of campania . the minturnians to do sylla a pleasure sent a fellow to cut his throat : but the fellow being terrified by the words , and maiesty of the man , and running away as one-wholy affrighted , the minturnians turned their mallice to reuerence , and began to thinke now that marius was one whome the goddes had a meseriall care of : so that they brought him into the holy wood which was consecrated to marica , a little without the towne , and then they sette him free to go whether hee would : plutarch in the life of marius . velleius saith they brought him to the marish of marica : she that was first called circe ( saith lactantius ) after her deifying , was enstiled marica . seruius ( in aenaeid . lib. . ) saith , marica was the wife of faunus , and that she was goddesse of the minturnians shores , neare the riuer ly●… : h●…race : 〈◊〉 maricae litterribus tenuisse lyrim , held lyris swimming neare maricas , shores . but if we make her the wife of faunus , it cannot be so : for the topicall gods , that is , the local gods of such and such places , do neuer change their habitations , nor go they into other countries : but poeticall licence might call her marica of laurentum , when indeed she was marica of minturnum . some saie that by marica should be vnderstood uenus : who had a chappel neere vnto marica wherin was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the temple of venus . hesiod saith that latinus was the sonne of ulisses and cyrce : which virgill toucheth , when hee calles him his gransires forme , the sonnes : solis aui specimen . but because the times do not agree , therefore we must take the opinion of iginius touching this point , who affirmes that there were many that were called by the names of latinus : and that therefore the poet wresteth the concordance of the name , to his owne purpose . thus much saith seruius . of the actes of sylla , wherein the deuils shewed them-selues his maine helpers and furtherers . chap. . now as for ( a ) sylla him-selfe , who brought all to such a passe , as that the times before ( whereof he professed him-selfe a reformer ) in respect of those that hee brought forth , were wished for againe and againe ; when he first of all set forward against marius towardes rome , liuie writes that the entrailes in the sacrifices were so fortunate , that ( b ) posthumius the sooth-sayer would needes haue him-selfe to bee kept vnder guard , with an vrgent and willing proffer to loose his head , if all syllas intents sorted not ( by the assistance of the goddes ) vnto his head , if all syllas intents sorted not ( by the assistants of the gods ) vnto most wished and happy effect . behold now , the gods were not yet gone : they had not as yet forsaken their altars , when they did so plainly fore-shew the euent of syllas purposes : and yet they neuer endeuoured to mend sylla's manners . they stucke not to promise him wished happinesse ; but neuer proffered to suppresse his wicked affections . againe , when he had vnder-taken the asian warre against mithridates , l. titius was sent to him on a message , euen from iupiter himselfe , who sent him word that he should not faile to ( c ) ouer-come mithridates : no more he did indeed . and afterwards , when hee endeuoured to re-enter the citie , and to reuenge himselfe , and his iniured friends , vpon the liues of the citizens , hee was certified that a certaine souldiour of the sixt legion , brought him another message from ioue , how that he had fore-told him of his victorie against mithridates before , and how he promised him now the second time , that hee would giue him power to recouer the rule of the weale-publike from all his enemies , but not with out much bloud-shed . then sylla asking of what fauour the souldior was : when they had shewed him , he remembred that it was hee that brought him the other message in the warre of mithridates , and that hee was the same man that now brought him this : what can be said to this now , that the gods should haue such care to acquaint sylla with the good euents of these his wishes : and yet none of them haue power to reforme his fowle conditions , being then about to set abroach such mischiefes by these domestique armes , as should not pollute , but euen vtterly abolish the state of the weale-publike ? by this very acte doe they prooue them-selues ( as i said here-to-fore ) directly to bee deuils . and wee doe know , our scripture shewes it vs , and their owne actions confirme it , that their whole care is to make themselues be reputed for gods , to be worshipped as diuine powers , and to haue such honours giuen them , as shall put the giuers and the receiuers both into one desperate case , at that great day of the lord. besides , when sylla came to tarentum , and had sacrificed there , hee descryed in the chiefe lappe of the calues liuer , a figure iust like a crowne of golde : and then posthumius the sooth-sayer answered him againe , that it portended him a glorious victorie , and commanded that hee alone should eate of these intrayles . and within a little while after , ( d ) a seruant of one lucius pontius came running in , crying out in prophetike manner , i bring newes from bellona , the victory is thine sylla : and then added , that the capitoll should bee fired . which when hee had sayd , presently going forth of the rents , hee returned the next day in greater haste then before , and sayd that the capitoll was now burned : and burned it was indeed . this now might quickly bee done by the deuill , both for ease in the knowledge of it , and speede in the relation . but now to speake to the purpose , marke but well what kinde of gods these men would haue , that blaspheame christ , for deliuering the hearts of the beleeuers from the tyrranie of the deuill . the fellow cryed out in his propheticke rapture : the victorie is thine , o sylla , and to assure them that hee spake by a diuine instinct , hee told them of a sudden euent that should fall out soone after , in a place from whence hee in whom this spirit spake , was a great way distant . but hee neuer cryed , forbeare thy villanies o sylla : those were left free to bee executed by him with such horror , and committed with such outrage , as is vnspeakeable , after that victory which the bright signe of the crowne in the calues liuer did prognosticate vnto him . now if they were good and iust gods , and not wicked fiends , that had giuen such signes , then truly these entrailes should haue expressed the great mischiefes that should fall vpon sylla himselfe , rather then any thing else : for that victory did not benefit his dignitie so much , but it hurt his affections twise as much : for by it was his spirit eleuated in vaine glory , and he induced to abuse his prosperitie without all moderation , so that these things made a greater massacre of his manners , then he made of the cittizens bodies . but as for these horred and lamentable euents , the gods would neuer fore-tell him of them , either by entrailes , prophesies , dreames , or sooth-sayings : for their feare was least his enormities should bee reformed , not least his fortunes should bee subuerted . no , theyr ( e ) endeuour was , that this glorious conquerour of his citizens , might bee captiuated and conquered by the rankest shapes of viciousnesse , and by these , bee more strictly bound and enchained vnto the subiection of the deuils themselues . l. vives . sylla ( a ) himselfe . the marian faction ( during their superioritie ) gouerned the common-wealth with such crueltie and insolence , that all the desires and hearts of the people longed for sylla , and called him home , to come and reuenge those tyrannies . but his good beginnings lifted him vp vnto such intollerable pride , and blood-thirst , that afterwards they all acknowledged marius as a meeke lambe in respect of him . lucane . sylla quo●… immensis accessit cladibus vltor , ille , quod ●…xiguum restabat sanguinis vrbis ha●…it . — then sylla came to wreake the woes sustained , and that small quantitie that yet remained , of romaine bloud he drew . — and a little after : t●…●…ta libert●… odijs , resoluta●… legum franis i●… a ●…uit : non vni cuncta dabantur , sed fecit sibi quisquenefas , semel omnia victor 〈◊〉 . — then hate brake freely forth , and ( lawes raines gone ) wrath mounted : not lay all the guilt on one , but each wrought his owne staine : the victors tongue licenc'd all acts at once . — ( b ) posthumius ] cicero ( de diuinatione lib. . ) saith that hee was also a sooth-sayer with sylla in the warre called sociale , of the associates or confederates . in which warre , cicero himselfe was a souldiour . ualerius also affirmes this to bee true ( de prodigiis . ) ( c ) mithridates ] this was a most valiant king of pontus , against whome the people of rome denounced warres , first of all because hee chased nicomedes out of bythinia . but afterwards , brake the warre out beyond all bounds , because that vpon one sette day , all the romaine citizens that were found traffiquing in his dominions , were murthered euery man , by the command of mithridates him-selfe . this kings fortunes did sylla first of all shake , then did lucullus breake them , and last of all pompey did vtterly extinguish them , subiecting his whole kingdome vnto the romaine empire , the king hauing killed him-selfe . plutarch in the liues of pompey , lucullus , &c. appian alex. in mithridatico . florus , and others . ( d ) a seruant of one ] so saith plutarch in his life of sylla . the capitoll was built on mount tarpeius by tarquin the proud : and a temple , the fayrest of all them on the capitoll , was dedicated vnto iupiter by horatius puluillus then consull , the first yeare of the citties libertie . it was burned in the marian warre : cn : carbo , and l. scipio being consulls . anno p. r. c. dclxxi . repaired by sylla , finished and consecrated by q. ca●…ulus : onely in this ( as sylla sayd ) did fate detracte from his felicitie . some thinke it was burnt by sylla's meanes , others by carbo's the consulls : appian saith , that it was fired by meere chance , no man knew how . ( e ) endeuoured ] satis agebant , had a diligent and a●…xione-care to effect it . how powerfully the deuills incite men to villanies , by laying before them examples of diuine authoritie ( as it were ) for them to follow in their villanous acts . chap. . who is he then ( vnlesse he be one of those that loueth to imitate such gods ) that by this which is already laide open , doth not see , how great a grace of god it is to be seperated from the societie of those deuils ? and how strong they are in working mischiefe , by presenting their owne examples , as a diuine priuiledge and authoritie , whereby men are licensed to worke wickednesse . nay , they were seene in a ( a ) certaine large plaine of campania , to fight a set battell amongst themselues , a little before that the citizens fought that bloudy conflict in the same place . for at first there were strange & terrible noyses heard ; & afterwards it was affirmed by many , that for certaine dayes together , one might see two armies in continuall fight one against the other . and after that the fight was ceased , they found the ground all trampled with the steppes of men , and horses , as if they had beene made in that battaile . if the deities were truly and really at warres amongst themselues , why then indeed their example may giue a sufficient priuiledge vnto humaine conflicts : ( but by the way , let this bee considered , that these deities in the meane space must either bee very malicious , or very miserable : ) but if they did not fight , but onely illuded the eyes of men with such a shew , what intended they in this , but onely that the romaines should thinke that they might lawfully wage ciuill warres , as hauing the practises of the gods themselues for their priuiledges ? for presently vpon this apparition , the ciuill dissentions began to bee kindled , and some bloudy massacres had beene effected before . ( b ) and already were the hearts of many greeued at that lamentable acte of a certaine souldiour , who ( c ) in taking of the spoiles of his slaine foe , and discouering him by his face , to be his owne brother , with a thund●…r of curses vpon those domestique quarrels , he stabd himselfe to the heart , and fell downe dead by his brothers side . to enuelop and ouer-shadow the irkesomnesse of such euents , and to aggrauate the ardent thirst after more bloud and destruction , did those deuils ( those false reputed gods ) appeare vnto the romaines eyes in such fighting figures , to animate the cittie not to be any whit in doubt to imitate such actions , as hauing the example of the gods for a lawfull priuiledge for the villanies of men . and out of this subtilty did these maleuolent powers giue command for the induction of those stage-playes , whereof we haue spoken at large already , and wherein such dishonest courses of the gods were portraited forth vnto the worlds eye , vpon their stages , and in the theaters ; that all men ( both those that beleeue that their gods did such acts , and those that doe not beleeue it , but see how pleasing it is to them to behold such impurities ) may hence be bolde to take a free licence to imitate them , and practise to become like them in their liues . least that any man therefore should imagine , that the poets haue rather done it as a reproche to the gods , then as a thing by them deserued , ( d ) when they haue written of their fightings and brablings one with another , to cleare this misconstruction , they them-selues haue confirmed these poesies , to deceiue others : and haue presented their combats , and contentions , not onely vpon the stage by players , but euen in the plaine fields by themselues . this was i enforced to lay downe ; because their owne authors haue made no doubt to affirme and record , that the corrupt and rotten manners of the cittizens , had consumed the state of the weale-publike of rome vnto nothing , long before that christ iesus came into the world : for which subuersion of their state they will not call their gods into any question at all , but all the transitorie miseries of mortalitie ( which notwithstanding cannot make a goodman perish whether he liue or dye ) they are ready to heape on the shoulders of our sauiour christ. our christ , that hath so often powred his all-curing precepts vpon the incurable vlcers of their damned conditions , when their false gods neuer put to an helping hand , neuer vp-held this their religious common-weale from ruining , but cankering the vertues that vpheld it with their vile acts and examples , rather did all that they could to thrust it on vnto destruction . no man ( i thinke ) will affirme that it perished because that discessere omnes adytis arisque relictis , — dij — the gods were gone , and left their altars bare . — as though their loue to vertue , and their offence taken at the wicked vices of the cittie had made them depart : no , no , there are too many presages from intrailes , sooth-sayings , and prophecies , ( whereby they confirmed and animated their seruants , and extolled them-selues as rulers of the fates , and furtherers of the warres ) that prooue and conuince them to haue beene present : for had they beene absent , the romaines in these warres would neuer haue beene so farre transported with their owne affections , as they were with their gods instigations . l. vives . in ( a ) a certaine plaine of campania ] l. scipio and c. norbanus being consuls , betweene capua and uulturnum was heard a huge clashing of armes , and sounding of martiall instruments , with an horrible noyse and crying , as if two battels had beene there fighting in their greatest furie . this was heard for many dayes together . iulius obsequens . now this scipio and this norbanus were the two first consuls with whom the great sylla had the first conflict , after his returne into italy , for they were both of marius his faction . ( b ) and already ] for when friends and acquaintance meete , and know one another in contrary fronts of battell : then know they well what kinde of warre they are fallen into ; and haue a full view of the fruites of ciuill hate : so saith lucane in his tharsalia , lib. . — postquam spacio languentia nullo mutua conspicuush ab uerunt lumina vultus . et fratres , nat●…sque sicos videre patrésque , deprehensum est ciuile n●…as . — — when they from their confronting places , gazed a good while in each others faces , and fathers mette their sonnes , and brethren there , then shew'd the warre true eiuill — ( c ) taking of the spoyles ] liuie lib. . this fell out when cynna and marius sought that desperate battle with cn. pompey , father to pompey the great . ualerius ( lib. . ) saith that one of pompeys souldiours killed his owne brother that serued sertorius in his warres . liuie putteth cynna for sertorius ; but both might come to passe : for all the armies were of cynna's raysing , which not-with-standing were diuided into foure . cynna led one , marius another , q. sertorius the third , cn. carbo the fourth . orosius writeth that pompey fought a battle with sertorius , wherein this tragedy of the two brethren fell out . ( d ) when they haue written of their fightings , and their ] homer in the warres of troy , makes the gods to bee at great variance , euen vnto stroakes amongst them-selues : mars , venus , and apollo , against pallas , iuno , and neptune . of certaine obscure instructions concerning good manners which the deuills are sayd to haue giuen in secret , whereas all wickednesse was taught in their publike solemnities . chap. . wherefore seeing that this is so , seeing that all filthines confounded with cruelties , all the gods fowlest facts and shames , whether true or imaginary , by their owne commandements , and vpon paine of their displeasures , if it were otherwise , were set forth to open view , and dedicated vnto themselues , in the most holy and set solemnities , and produced as imitable spectacles to all mens eyes : to-what end is it then , ( a ) that seeing these deuils , who acknowledge their owne vncleannesse , by taking pleasure in such obscaenities , by beeing delighted with their owne villanies and wickednesses , as well performed as inuented ; & by their exacting these celebrations of modest men in such impudent manner , doe confesse themselues the authors of all pernicious and abhorred courses ; yet would seeme ( forsooth ) and are reported to haue giuen certaine secret instructions against euill manners , in their most priuate habitacles , and vnto some of their most selected seruants ? if it be so , take here then an excellent obseruation of the crafte and maliciousnesse of these vncleane spirits . the force of honesty , and chastitie , is so great and powerfull vpon mans nature , that all men , or almost all men , are mooued with the excellencie of it , nor is there any man so wholy abandoned to turpitude , but he hath some feeling of honesty left him . now for the deuills depraued nature , we must note , that vnlesse hee sometime change him-selfe into an angell of light , ( as we read in our scriptures that hee will do ) hee cannot fully effect his intention of deceit . wherefore he spreads the blasting breath of all impuritie abroad , and in the meane time , whispers a little ayre of dissembled chastitie within . he giues light vnto the vilest things , and keepes the best in the darke , honestie lyeth hid , and shame flies about the streetes : filthinesse must not bee acted , but before a great multitude of spectators : but when goodnesse is to bee taught , the auditorie , is little or none at all : as though puritie were to be blushed at , and vncleannesse to be boasted of : but where are these rules giuen , but in the deuills temples ? where , but in the very innes , or exchanges of deceit ? and the reason is , because that such as are honest ( being but few ) should hereby bee enueighled , and such as are dishonest , ( which are multitudes ) remaine vnreformed . but as for vs , we cannot yet tell when these good precepts of celestiall chastitie were giuen : but this we are sure of , that before ( b ) the very temple gates , where the idoll stood , we beheld an innumerable multitude of people drawne together , and there saw a large traine of strumpets on one side , and a ( c ) virgin goddesse on the other ; here humble adorations vnto her ; and there , foule and immodest things acted before her . we could not see one modest mimike , not one shamefast actor amongst them all : but all was full of actions of abhominable obscaenitie . they knew well what that virgin deity liked , and pronounced it for the nations to learne by looking on , and to carry home in their mindes . some there were of the chaster sort , that turned away their eies from beholding the filthy gestures of the players , and yet though they blushed to looke vpon this artificiall beastlinesse , they gaue scope vnto their affections to learne it . for they durst not behold the impudent gestures of the actors boldly , for being shamed by the men : and lesse durst they condemne the ceremonies of that deity whom they so zealously adored . but this was that presented in the temples , and in publike which none will commit in their owne priuate houses , but in secret . it were too great a wonder if there were any shame left in those men of power , to restraine them from acting that , which their very gods doe teach them , euen in their principles of religion ; and tell them that they shall incurre their displeasures if they do not present them such shewes . what spirit can that be , which doth enflame bad minds with a worse instinct , which doth vrge on the committing of adulterie , and fattes it selfe vpon the sinne committed , but such an one as is delighted with such representations , filling the temples with diabolicall images , exacting the presenting of loathsome iniquity in plaies , muttering in secret , i know not what good consels , to deceiue and delude the poore remainders of honesty , and professing in publike all incitements to perdition , to gather vp whole haruests of men giuen ouer vnto ruine ? l. vives . to what end is it ( a ) that ] a diuersity of reading . we follow the best copy . ( b ) before the temple ] hee speaketh of the sollemnities of the goddesse flora ; which were kept by all the strumpets and ribalds in the citty , as plutarch , ouid , and others doe report . for flora her self was an whore : lactantius lib. . the playes of flora are celebrated with all lasciuiousnesse befitting well the memory of such a whore . for besides the bawdery of speeches , ( which they stuck not to spew forth in all vncleanesse ) the whores ( at the peoples earnest intreaty ) put off all their apparell ( those i meane that were the actors did this ) and there they acted their immodest gestures before the people , vntill their lustfull eyes were fully satisfied with gazing on them . ( c ) the virgin goddesse ] that was vesta . vpon the day before the calends of may , they kept the feasts of flora , vesta , apollo , and augustus , vpon mount palatine . ouid. fastorum . . exit & in maias festum florale calendas , tune repetam , nunc me grandius vrget opus : aufert vesta diem , cògnati , vesta recepta est limine : sic iusti constituere patres . phaebus habet partem : vestae pars altera cessit : quod superest illis tertius ipse tenet . state palatinae laurus , pretextaque quercus stet : domus aeternos tres habet vna deos . let flora's feasts , that in mayes calendes are , rest till they come : now , to a greater faire : this day is vesta's : she is entertained , in her sonnes house : our fathers so ordained . phaebus hath part , vesta hath part assign'd the third's augustus share that 's left behind . liue greene thou noble oke , and palatine keepe greene thy daies , three gods possesse one shrine . what a great meanes of the subuersion of the romaine estate , the induction of those scurrilous plaies , was , which the surmized to be propitiatory vnto their gods . chap. . tertullius ( a ) a graue man , and a good philosopher , being to be made edile , cried out in the eares of the whole city , that amongst the other duties of his magistracy , he must needes goe pacifie mother flora , with the celebration of some sollemne plaies : ( b ) which plaies , the more fowly they were presented , the more deuotion was held to be shewen . and ( c ) in another place ( being then consul , he saith that when the city was in great extremity of ruine , they were faine to present plaies continually for ten daies togither ; and nothing was omitted which might helpe to pacifie the gods , as though it were not fitter to anger them with temperance , then to please them with luxurie : and to procure their hate by honesty , rather then to flatter them with such deformity . for the barbarous inhumanity of those ( d ) men , for whose villanous acts the gods were to bee appeased were it neuer so great , could not possibly doe more hurt , then that filthinesse which was acted as tending to their appeasing , because that in this , the gods will not bee reconciled vnto them , but by such meanes as must needes produce a destruction of the goodnesse of mens mindes , in lieu of their preuenting the daungers imminent onely ouer their bodies : nor will these deities defend the citties walls , vntill they haue first destroied all goodnesse within the walles . this pacification of the gods , so obscaene , so impure , so wicked , so impudent , so vncleane , whose actors the romaines diss-enabled from all magistracie , ( e ) and freedome of city , making them as infamous as they knew them dishonest : this pacification ( i say ) so beastlie , and so directlie opposite vnto all truth of religion , and modestie , these fabulous inuentions of their gods filthinesse , these ignominious facts of the gods themselues ( either fouly fained , or fowlier effected ) the whole citty learned both by seeing and hearing : obseruing plainly , that their gods were well pleased with such presentations , and therefore they did both exhibite them vnto their idols , and did imitate them themselues : but as for that ( i know not indeed well what ) honest instruction , and good counsell , which was taught in such secret , and vnto so few , that i am sure was not followed , if it be true , that it were taught belike it was rather feared , that too many would know it , then suspected that any few would follow it . l. vives . tertullius ( a ) a graue man ] it should surely be tullius : for this that saint augustine quoteth is out of his orations : wherefore it must either be : tullius that graue man , and that smatterer in philosophie : ( saint augustine so deriding his speculation , that could not free him from such grosse errors , ) or tullius that graue man and thrise worthy philosopher : to shew , that the greatest princes were infected with this superstition , and not the vulgar onely , nor the princes onely but the grauest princes , and those that were philosophers , not meane ones , but of chiefe note : adding this , to amplifie the equitie of his philosophie , as ter maximus , the thrise mighty . now ( saith tully in verrem , actio . . that i am made aedile , let mee reckon vp the charge that the citie hath imposed vpon mee . i must first present the most sacred playes and ceremoniall solemnities vnto ceres , liber and proserpina : then , i must reconcile mother flora vnto the citie and people of rome , with the celebration of her enterludes , &c. ( b ) which playes ] they were such that the actors would not play them as long as cato the elder was present . seneca , valerius , plutarch and martiall doe all report this . ( c ) in another place ] in catilinam . actio . , ( d ) men for whose ] he meaneth cateline and his conspiratours , ( e ) freedome of citie ] some copies read tributa amouit , but the ancient ones do read it tribu mouit , with more reason . of the saluation attained by the christian religion . chap. . why then doe these men complaine thinke you ? because that by the name of christ , they see so many discharged of these hellish bands that such vncleane spirits held them in , and of the participation of the same punishment with them . their ingratefull iniquitie hath bound them so strongly in these deuilish enormities , that they murmure and eate their galls , when they see the people flock vnto the church , to these pure solemnities of christ , where both sexes are so honestly distinguished by their seuerall places ; where they may learne how well to lead their temporall liues here , to become worthy of the eternall here-after : where the holy doctrine of gods word is read from an eminent place , that all may heare it assure a reward to those that follow it , and a iudgment to those that neglect it . into which place if there chance to come any such as scoffe at such precepts , they are presently either conuerted by a sudden power , or cured by a sacred feare : for there is no filthy sights set forth there , nor any obscaenities to be seene , or to be followed ; but there , either the commandements of the true god are propounded , his miracles related , his guifts commended , or his graces implored . an exhortation to the romaines to renounce their paganisme . chap. . let these rather bee the obiects of thy desires , thou couragious nation of the romaines , thou progenie of the reguli , scaeuolae , scipioes , and ( a ) fabricii . long after these , discerne but the difference betweene these , and that luxurious , filthy shamelesse maleuolence of the diuills . ( b ) if nature haue giuen thee any lawdable eminence , it must be true piety that must purge and perfect it : impiety contaminates and consumes it . now then , choose which of these to follow , that thy praises may arise , not from thy selfe that may bee misled , but from the true god , who is without all error . long agoe , wast thou great in popular glory : but as then ( as it pleased the prouidence of the high god ) , was the true religion wanting , for thee to choose and embrace . but now , awake , and rowse thy selfe ( c ) it is now day , thou art already awake in some of thy children , of whose full vertue , and constant sufferings for the truth we doe iustly glory : they euen these who fighting at all hands against the powers of iniquity , and conquering them all by dying vndaunted , haue purchased this * possession for vs with the price of their bloud . to pertake of which possession wee do now inuite and exhorte thee , that thou wouldest become a citizen , with the rest , in that citty wherein true remission of sinnes standeth as a glorious sanctuary . giue no eare vnto that degenerate brood of thine , which barketh at the goodnesse of christ and christianity , accusing these times of badnesse , and yet desiring such as should bee worse , by denying tranquillity to vertue , & giuing security vnto al iniquity : these times didst thou neuer approue , nor euer desiredst to secure they temporall estate by them . now then reatch vp at the heauenly ones , for which , take but a little paines , and thou shalt reape the possession of them , vnto all eternity . there shalt thou finde no vestall fire , nor ( e ) stone of the capitoll , but one true god , ( f ) who will neither limmit thee blessednesse in quality , nor time , but giue thee an empire , both vniuersal , perfect , & eternall . be no longer led in blindnesse by these thy illuding and erroneous gods ; reiect them from the , and taking vp thy true liberty , shake of their damnable subiection . they are no gods , but wicked fiends ; and all the empire they can giue them is but possession of euerlasting paine . ( g ) iuno did neuer greeue so much that the troyans ( of whom thou descendest ) should arise againe to the state of rome , as these damned deuills ( whom as yet thou holdest for gods ) doe enuie and repine , that mortall men should euer enioy the glories of eternity . and thou thy selfe hast censured them with no obscure note , in affording them such plaies , whose actors thou hast branded with expresse infamy . suffer vs then to plead thy freedome against all those impure deuills that imposed the dedication and celebration of their owne shame & filthinesse vpon thy neck and honor . thou couldst remoue and dis-inable the plaiers of those vncleanesses , from all honors : pray likewise vnto the true god , to quit thee from those vile spirits that delight in beholding their owne spots , whither they bee true , ( which is most ignominious ) or faigned , ( which is most malicious ) . thou didst well in clearing the state of thy citty from all such scurrilous off-scummes as stage-plaiers : looke a little further into it : gods maiesty can neuer delight in that which polluteth mans dignity . how then canst thou hold these powers , that loued such vncleane plaies , as members of the heauenly society , when thou holdest the men that onely acted them , as vnworthy to bee counted in the worst ranke of the members of thy cittie ? the heauenly cittie is farre aboue thine , where truth is the victory ; holinesse the dignity ; happinesse the peace , and eternity the continuance . farre is it from giuing place to such gods , if thy cittie doe cast out such men . wherefore if thou wilt come to this cittie , shunne all fellowshippe with the deuill . vnworthy are they of honest mens seruice , that must bee pleased with dishonesty . let christian reformation seuer thee from hauing any commerce with those gods , euen as the censors view seperated such men from pertaking of thy dignities . but as concerning temporal felicity , which is all that the wicked desire to enioye ; and temporall affliction , which is all they seeke to auoide , hereafter wee meane to shew , that the deuills neither haue nor can haue any such power of either , as they are held to haue , ( though if they had , wee are bound rather to contemne them all , then to worshippe them , for these benefites , which seeing that thereby we should vtterly debarre our selues of that , which they repine that wee should euer attaine : ) hereafter ( i say ) shall it bee prooued , that they haue no such powre of those things , as these thinke they haue , that affirme that they are to bee worshipped for such endes . and here shall this booke end . l. vives . and ( a ) fabricii . ] fabricius was consull in pyrrhus his warre at which time the romaines vertue was at the height : he was , valourous , poore , continent , and a stranger to all pleasure , and ambition . ( b ) if nature haue giuen thee ] the stoikes held that nature gaue euery man some guifts : some greater some lesser : and that they were graced , increased , and perfitted by discipline , education , and excercise . ( c ) it is now day ] alluding vnto paul. rom. . . the night is past , and the day is at hand . the day , is the cleere vnderstanding of goodnesse , in whose powre the sunne is , as the psalmist faith . the night is darke and obscure . ( d ) in some of thy children ] meaning , that some of the romaines were already conuerted vnto christ. ( e ) no stone of the capitol ] ioues idoll , vpon the capitoll was of stone : and the romaines vsed to sweare by ioue , that most holy stone : which oth became afterwards a prouerbe . ( f ) who will neither limmit ] they are the words of ioue in virgil , aeneid . . promising the raysing vp of the romaine empire . but with farre more wisdome did saluste ( orat . ad caium caesarem senen ) affirme , that the romaine estate should haue a fal : and african the yonger seeing carthage burne , with the teares in his eyes , recited a certaine verse out of homer , which intimated that rome one day should come to the like ruine . ( g ) iuno did not ] aeneides the first . finis lib. . the contents of the third booke of the city of god. . of the aduerse casualties which onely the wicked doe feare , and which the world hath alwaies beene subiect vnto , whilest it remained in paganisme . chapter . . whether the gods to whom the romaines and the greekes exhibited like worship , had sufficient cause giuen them to let troy be destroied . chap. . . that the gods could not iustly be offended at the adultery of paris vsing it so freely and frequently themselues . chap. . . of varro's opinion , that it is meete in pollicy that some men should faigne themselues to be begotten of the gods . chap. . . that it is alltogither vnlikely that the gods reuenged paris his fornication , since they permitted rhea's to passe vnpunished . chap. . . of romulus his murthering of his brother which the gods neuer reuenged . chap. . . of the subuersion of illium by fimbria a captaine of marius his faction . chap. . . whether it was conuenient to commit rome to the custody of the troian gods . chap. . . whether it bee credible , that the gods procured the peace that lasted all numa's raigne . chap. . . whether the romaines might desire iustly that their citties estate should arise to preheminence by such furious warres , when it might haue rested firme and quiet , in such a peace as numa procured . chap. . . of the statue of apollo at cumae , that shed teares ( as men thought ) for the grecians miseries , though he could not help them . cap. . . how fruitlesse their multitude of gods was vnto the romaines , who induced thē beyond the institution of numa . chap. . by what right the romaines attained their first wiues . chap. . how impious that warre was which the romaines began with the albanes , and of the nature of those victories which ambition seekes to obtaine . chap. . of the liues and deaths of the romaine kings . chap. . of the first romaine consulls , how the one expelled the other out of his country : and he himselfe after many bloudy murthers , fell by a wound giuen him by his wounded foe . chap. . of the vexations of the romaine estate after the first beginning of the consulls rule : and of the little good that their gods all this while did them . chap. . the miseries of the romaines in the african wars , and the small stead their gods stood them there in . chap. . of the sad accidents that befell in the second african warre , wherein the powres on both sides , were wholy consumed . chap. . of the ruine of the saguntines , who perished for their confederacy with rome , the romainē gods neuer helping them . chap. . of romes ingratitude to scipio , that freed it from imminent danger , and of the conditions of the cittizens in those times that saluste commendeth to haue beene so vertuous . chap. . of the edict of mythridates , commanding euery romaine that was to be found in asia , to be put to death . chap. . of the more priuate and interior mischieues that rome indured , which were presaged by that prodigious madnesse of all the creatures that serued the vse of man. chap. . of the ciuill discord that arose from the seditions of the gracchi . chap. . of the temple of concord built by the senate in the place , where these seditions and slaughters were effected . chap . of the diuers warres that followed afther the building of concords temple . chap. . of silla and marius . chap. . how silla reuenged marius his murders . chap. . a comparison of the gothes irrupsions , with the calamities that the romaines indured by the gaules , or by the authors of their ciuill warres . chap. . of the great and pernitious multitude of the romaines warres a little before the comming of christ. chap. . that those men that are not suffered as now to worship idolls shew themselues fooles in imputing their present miseries vnto christ , seeing that they endured the like when they did worship the diuills . chap. . finis . the third booke of the citty of god written by saint augustine bishop of hippo , vnto marcellinus . of the aduerse casualties which onely the wicked do feare : and which the world hath alwaies beene subiect vnto , whilest it remained in paganisme . chap. . what we haue already spoken i thinke is sufficient , concerning the depraued state of mens mindes and manners , which is principally to be auoyded : that in these cases these faulse imaginary gods did neuer endeuour to lighten their seruants of any of these inconueniences , but rather added vnto their loades and furthered their depriuations . now , i see it is time to take those euills in hand , which are the onely things that these men are so loth to endure , aboue and beyond all others , as famine , sicknesse , warre , inuasion , thraldome , slaughter , and such other like , as wee haue recited in our first booke : for these things alone are they , which euill men account for euills , that do not , nor are not of power to make men any way euill : nor are these wretches ashamed to giue goods things their due praise , and yet keepe euill still them-selues that are the praysers of good : being far more offended at the ( a ) badnesse of their lands , then of their liues ; as if man were made to enioy all things except himselfe : but notwithstanding all this , their gods ( for all their dutyfull obseruance ) neuer did go about to restraine the effects of those euills , which their seruāts are so sore afraid of , nor euer with-held them from lighting vpon them , for the world was oppressed with diuers extreame & sore calamities at seuerall times , long before the redemption ; & yet ( as touching those times ) what other gods but those idols were there worshipped in any part of the world except only amongst the iewes ( b ) and by some other peculiar persōs whom it pleased the vnsearchable wisdome of the great god to illuminate . but because i study to be briefe , i will not stand vpon the worlds miseries in generall : onely what is romes peculiars , or the romaine empires , i meane to relate : that is , such inflictions as before the comming of christ , fell either vpon the citty it selfe , or vpon such prouinces as belonged vnto it , either by conquest or society , as members of the body of that commonweale , of those i meane to speake somewhat in particular . l. vives . at the ( a ) badnesse of their lands ] some read it , si illa mala , others , ( and the more auncient ) si villam malam , better , and more acutely by a figure called denomination ( b ) some other peculiar ] as iob , and some other gentiles , that proportioned their liues by the lawes of nature , of whom heareafter : whether the gods , to whome the romaines and the greekes exhibited like worship , had sufficient cause giuen them to let troy be destroyed . chap. . first therfore of troy , or ilium , whence the romaines claime the discent ( for we may not omit nor neglect what we touched at in the . booke : ) why was troy beseeged , & destroyed by the greekes that adored the same gods that it did ; the priuity of ( a ) laomedon : the father ( say some ) was wreaked in this sack , vpon priam the son . wel then it is true that ( b ) apollo & neptune serued as workmen vnder the same laomedon , for otherwise the tale is not true that saith that he promised them pay and brake his oth vnto them afterwards . now cannot i but maruell that such a great fore-knower , as apollo was , would worke for laomedon , and could not foretell that he would deceiue him : nor is it decent to affirme that neptune his vncle iupiters brother & king of al the sea , should haue no foresight at al in things to come . for ( c ) homer brings him in foretelling great matters of the progeny of aeneas , whose successors built rome ( yet is homer ( d ) reported to haue liued before the building of rome ) nay more , he saueth aeneas from achilles by a cloud , desiring to raze this periurd citty of troy though it were his own handy-worke as ( e ) virgill declareth of him . thus then these two gods , neptune and apollo , were vtterly ignorant of laomedons intention to delude them , and builded the walles of troy ( f ) for thankes and for thankelesse persons . looke now , whether it be a worse matter to put confidence in such gods , or to consume them . but homer him-selfe ( it seemes ) did hardly beleeue this tale , for he maketh ( g ) neptune to fight against troy , and apollo for it ; whereas the fable giueth them both one cause of being offended , namely laomedons periury . let those therefore that beleeue such reports be ashamed to acknowledge such deities : and those that beleeue them not , let them neuer draw cauills from the troians periuries , nor maruell that the gods should hate periuries at troy , and loue them at rome . for otherwise , how could it come to passe , that besides the aboundance of all other corruption in the city of rome , there should bee such a great company in catilines conspiracy that liued onely by their tongues practise in periury and their hands in murder ? what other thing did the senators by taking bribes so plentifully and by so many false iudgments ? what other thing did thee ( i ) people by selling of their voices , & playing double in all things wherein they dealt , but ( k ) heape vp the sinne of periury ? for euen in this vniuersall corruption , the ould custome of giuing & taking othes was still obserued , but that was not for the restraint of wickednesse by awe of religion , but to ad periury also vnto the rest of their monstrous exorbitances . l. vives . the periurie ( a ) of laomedon ] virgill in the first of his georgikes : — sat is iampridem sanguine nostro , laomedont●…ae luimus periuria troi●… . — our bloud hath long agone , paid for the faith-breach of laomedon . ( a ) then it is true ] apollo and neptune seeing laomedon the king of phrygia , laying the foundations of the walles of troy , and marking the hugenesse of the worke hee went about , agreed for a great summe of gould , to make an end of this worke for him , which hauing done , he denied that he promised them any thing ( c ) homer brings ] aeneas vpon a certaine time being in fight with achilles , and being put to the worst , in so much that he was almost slaine , neptune speaketh thus : homer iliad . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. as followeth in english thus . but let vs saue him yet ere he be slaine , least great achilles fury if againe it burst into effect , we helpe too late : whilest it is time , let vs deceiue his fate : least all the stocke be quite abolished of dardanus whom i so valued : whome ioue his father prised aboue all his sonnes , whose mothers were terrestriall . but seeing ioue doth now detest his line , this man , in birth and valour neare diuine , shall rule the phrygians : and through him , their king , there to an endlesse nation shall they spring , because of these verses in homer , dionisius halicarnasseus writeth that many haue affirmed , that aeneas leauing his fellowes in italy , returned into phrigia , and there hauing repaired troy , reigned as king , and left the crowne to his posterity after him . but homer speaketh of the italian troy , and the kingdome which arose from that phygian troy , namely of the albians & the lauinians ; both which nations descended from the troians that accompanied aeneas ( d ) homer reported ] at what time rome was built , or at what time homer liued the auncient writers do not iustly and vniformely define : though the first be lesse dubitable then the latter . plutarch in the life of romulus saith that hee and remus first founded the walles in the third yeare of the sixt olimpiad on which day was an eclips of the moone : dionisius and eusebius say . the . yeare of the . olympiade : after the destruction of troy ccccxxxii . yeares . solin . in polihist . cincius will haue it built in the twelth olympiad : pictor in the eighth : nepos , and luctatius , ( to whom eratosthenes and apollodorus agree ) the seauenth olympiade , the second yeare . pomponius atticus and tully , the seauenth and the third yeare , therefore by all correspondency of the greeke computations to ours , it was built in the beginning of the seauenth olympiad ccccxxxiii . yeares after the ruine of troy. about homers time of liuing , his country , and his parentage , the greeke writers keepe a great adoe : some say he was present at the warres of troy : indeed he himselfe brings in his phemius singing in the banquet of the wooers ( odissi . ) but whether he do it through an ambitious desire to grace his mr. in beyond the reach of the time or no , it is doubtful . others say he liued not vntil an hundred yeares after this warre of phrigia : and some there bee that ad fifty more vnto the number . aristarchus gives him to those times about which there was a colonye planted in ionia , sixty yeares after the subuersion of the heraclidae : cxxx . yeares after the troians warrs . crates thinketh that there was not foure-score yeares betweene the demolishing of troy and the birth of homer : some affirme him to haue beene sonne to telemachus , vlisses his sonne , and tolycasta , daughter to nestor . in the cronicle of eusebius bishop of caesarea we find this recorded : we find ( saith he ) in the latine history , that agrippa reigning amongst the latines , homer florished amongst the greekes , as appollodorus the grammarian , and euphorbeus the historiographer do both testifie , cxxiiii yeares before the building of rome , and as cornelius nepos saith before the fi●…st olympiade an c. yeares . howsoeuer then it fall out homer was before the building of rome : which tully also doth beare witnesse of in his quaestiones tusculanae . ( e ) uirgill declareth . ] aeneid . . — pelidae tunc ego f●…rti , congressum aeneam , nec diis nec viribus aequis , nube caua eripui : cuperem cum vertere ab imo , structa meis ma●…ibus periturae maenia troiae &c. — then in an hollow cloud , i sau'd him , when he combatted that greeke , though hauing neither fate , nor force alike . then when mine own●… worke troy , i sought to raze &c. ( f ) for thankes and thankelesse ] gratis , & ingratis : that , an aduerbe , this an adiectiue , ( g ) neptune ] neptune after that laomedon had thus cheated him , was alwayes a heauy enemy of the troyans : but apollo , being more gentle , and remisse , was as good friends with them as before . virgill , aeneid . . phaebe graues troiae semper miscrate lab●…res . dardana qui paridis direxti ●…ela manusque , corpus in acacidae &c. phaebus , that alwaies pitied troies distresse , and g●…ue the hand of paris good successe . against achilles life . &c. ( h ) the senators ] by the semprnoian law which caius gracchus preferred , the gentlemen of rome had the iudging all causes twenty yeares together without any note of infamy and then by the law plautian were selected fifteene out of euery tribe , by the suffrages of the people to be iudges for that yeare , this was done in the second yeare of the italian warre . cn. pompeius , sonne to sextus , and l. cato being consuls , afterwards the law cornelian which silla instituted , the authority was reduced to the senat : who iudged ten yeares together most partially , and most corruptedly when the greater sort iudged saith tully against verres ) there was great complaning of vniust indgements . last of all by the law aurelian , preferred by m aurelius cotta being praetor , both senat and people combined , had the hearing and censuring of causes ( i ) the people ] lucane in his first booke . hinc raptifasces precio , sectorque fauoris , ipse sui populus , lethalisque ambitus vrbi : annua venali referens certamima campo . hence , coyne fought consulships , through this deiection the people sold their voices : this infection , fild mars his field with strife at each election . ( k ) but heapt vp ] for the iudges were sworne to iudge truly , and the people before they gaue their voices were sworne at a sacrifice , not to hold any reward , or fauour of the worth of the commonwealths estate and safety . that the gods could not iustly be offended at the adultry of paris , vsing it so freely and frequently themselues . chap. . wherefore there is no reason to say that these gods who supported the empire of troy were offended with the troians periury , when the greekes did preuaile against all their protections . nor is it , as some say , in their defence , that the anger at paris his ( a ) adultery made them giue ouer troyes defence , for it is their custome to practise sinne them-selues , and not to punish it in others . ( b ) the troians ( saith salust ) as i haue heard , were the first founders & inhabitants of rome : those were they that came away with aeneas , and wandered without any certaine abode . if paris his fact were then to be punished by the gods iudgements , it was either to fall vpon the troians , or else vpon the romaines , because ( c ) aeneas his mother was chiefe agent therein . but how should they hate it in paris , when as they hated it not in venus , one of their company , who ( to omit her other pranks ) committed adultery with anchifes and by him was begotten ( d ) aeneas . or why should his falt anger menelus , and hers ( e ) please vulcane ? i do not thinke the gods such abasers of their wiues , or of themselues , as to vouchsafe mortall men to partake with them in their loues . some perhaps will say i scoffe at these fables : and handle not so graue a cause with sufficient grauity : why then if you please let vs not beleeue that aeneas is sonne to venus i am content , so ( f ) that romulus likewise be not held to be mars his sonne . ( g ) if the one be so , why is not the other so also , is it lawfull for the gods to medle carnally with women , and yet vnlawfull for the men to meddle carnallie with goddesses : a hard , or rather an incredible condition , that what was lawfull for mars ( h ) by venus her law should not be lawfull for venus by her owne law . but they are both confirmed by the romain authority , for ( i ) caesar of late , beleeued no lesse that ( k ) venus was his grand-mother then ( l ) romulus of old beleeued that mars was his father . l. vives . paris his ( a ) adultery ] this i thinke is knowne to all , both blind men and barbers ( as they say ) that the warres of troy arose about alexander paris his rape of hellen , wife vnto menelaus ( b ) the troians ] at what time , and by whom rome was built , dionisius , solinus , plutarch , and diuers others , discourse with great diuersity : he that will know further , let him looke in them . ( c ) aeneas his mother ] for paris vsed venus as his baud , in the rape of hellen , and ue●… in the contention of the goddesses for beauty , corrupted the iudgement of paris with promise of hellen , ( d ) aeneas ] he was sonne to anchises and uenus . uirgil . tunc ille aeneas quem dàrdanio anchisa alma venus phryg as g●…nuit sy●…oēntis od vn●…s ? art thou that man whom bea●…teous uenus bore , got by 〈◊〉 on smooth symois shore ? and lucretius . aeneadum genitrix hominum , diuumque vol●…ptas , alma venus . — mother t' a●…eas liue , the gods delight faire uenus — ( e ) vulcan ] husband vnto venus , ( f ) romulus not be ] dionysius . ilia , a vestal virgin , going to mars his wood to fetch some water , was rauished in the church ( some say ) by some of her sutors , some , by her vncle amulius being armed , others by the genius of the place . but i thinke rather that romulus was the son of some soldiar , and aeneas of some whore : and because the soldiars are vnder mars , and the whores vnder venus , therefore were they fathered vpon them . who was aeneas his true mother , is one of the sound questions that the grammarians stand vpon in the foure thousand bookes of dydimus , as seneca writeth . ( g ) if the one bee so ] illud , and illud , for hoc and illud , a figure rather poeticall then rhetoricall . ( h ) by venus her law ] a close , but a conceited quippe . mars committed adultery with venus . this was lawfull for mars by venus lawe , that is by the law of lust , which venus gouerneth : then why should not the same priuiledge in lust bee allowed to venus her selfe , beeing goddesse thereof : that which is lawfull to others by the benefit of venus , why should it not bee permitted to venus to vse her selfe freely in her owne dominion of lust , seeing she her-selfe alloweth it such free vse in others . ( i ) caesar ] this man was of the iulian family , who was deriued from iulus , aeneas his sonne , and so by him to venus . this family was brought by king tullus from alba longa to rome , and made a patrician family . wherefore caesar beeing dictator built a temple to venus , which hee called the temple of mother uenus : my aunt iulia ( saith caesar in suetonius ) on the mothers side is descended from kings , and on the fathers , from gods . for from an●…us martius , a king , the martii descended , of which name her mother was : and from venus came the iulii , of which stocke our family is sprung . ( k ) his grand-mother ] set for any progenitrix , as it is often vsed . ( l ) romulus of old ] and caesar of lat●… , because of the times wherein they liued , being at least sixe hundred yeares distant . of varro's opinion , that it is meete in policy that some men should faigne themselues to be begotten of the gods . chap. . bvt doe you beleeue this will some say ? not i truly . for varro , one of their most learned men , doth ( though faintly , yet almost plainely ) confesse that they all are false . but that it is ( a ) profitable for the citties ( saith he ) to haue their greatest men their generalls and gouernours , beleeue that they are begotten of gods , though it be neuer so false : that their mindes being as illustrate , with part of their parents deitie , may bee the more daring to vndertake , more seruent to act , and so more fortunate to performe affaires of value . which opinion of varro , ( by me here laid downe ) you see how it opens a broad way to the falshood of this beleefe : and teacheth vs to know , that many such fictions may be inserted into religion , whensoeuer it shall seeme vse-full vnto the state of the city , to inuent such fables of the gods . but whether venus could beare aeneas by anchises , or mars beget romulus of syluta , ( b ) numitors daughter ▪ that we leaue as we find it , vndiscussed . for there is almost such a question ariseth in our scriptures . whether the wicked angells did commit fornication with the daughters of men , and whether that therevpon came giants , that is , huge and powrefull men , who increased and filled all the earth ? l. vives . it is ( a ) profitable ] it is generally more profitable vnto the great men themselues , who hereby haue the peoples loue more happily obliged to them . this made scipio that he would neuer seeke to change that opinion of the people , who held , that hee was begot by some god : and alexander in lucian saith it furthered him in many great designes , to bee counted the sonne of iupiter hamon . for hereby he was feared , and none durst oppose him that they held a god . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the barbarians obserued mee with reuerence and amazement , and none durst with-stand mee , thinking they should warre against the gods , whose confirmed sonne they held mee . ( b ) numitors daughter , ] numitor was sonne to procas the albian king , and elder brother to amulius , but being thrust by his brother from his crowne , he liued priuately , amulius enioying the crowne by force and fraude . numitor had lausus to his sonne , and rhea or ilia syluia to his daughter : the boy was killed , the daughter made abbesse of the vestals by amulius , meaning by colour of religion to keepe her from children-bearing : who not-with-standing had two sonnes , romulus and remus , by an vnknowne father as is afore-said . that it is altogether vnlikely that the gods reuenged paris his fornication , since they permitted rhea's to passe vnpunished . chap. . wherefore now let vs argue both the causes in one . if it be certaine that wee read of aeneas and romulus their mothers , how can it bee that the gods should disallow of the adulteries of mortall men , tollerating it so fully and freely in these particulars ? if it be not certaine , howsoeuer , yet cannot they distaste the dishonesties of men , that are truly acted , seeing they take pleasure in their owne , though they be but faigned : besides , if that of mars with rhea be of no credit , why then no more is this of venus with anchises . then let not rhea's cause be couered with any pretence of the like in the gods . she was a virgin priest of vesta , and therefore with farre more iustice should the gods haue scourged the romaines for her offence , then the troians for that of paris : for the ( a ) ancient romaines them-selues did punish such vestalls as they tooke in this offence , by burying them quick : ( b ) neuer censuring others that were faultie in this kind with death , ( but euer with some smaller penalty , ) so great was their study to correct the offences of persons appertaining to religion , with all seuerity aboue others . l. vives . the ( a ) ancient ] if a virgin vestall offended but lightly , the high priest did beate her : but being conuicted of neglect of chastitie , or whoredome , shee was caried in a coffin to the gate collina , as if shee went to buriall , all her friends and kinsfolkes bewailing her , the priests and other religious following the hearse with a sadde silence . neere to the gate was a caue , to which they went downe by a ladder , there they let downe the guilty person , alone , tooke away the ladder , and shutte the caue close vp : and least she should starue to death , they set by her , bread , milke , and oyle , of each a quantitie , together with a lighted lampe : all this finished , the priests departed : and on that day was no cause heard in law ; but it was as a vacation , mixt with great sorrow and feare : all men thinking that some great mischiefe was presaged to befall the weale publick by this punishment of the vestall . the vowes and duties of those vestals , gellius ( amongst others ) relateth at large . ( noct. atticarum lib. . ) ( b ) neuer censuring others ] before augustus , there was no law made against adulterers , nor was euer cause heard ( that i know of ) concerning this offence . clodius indeed was accused for polluting the sacrifices of bona dea , but not for adulterie , which his foes would not haue omitted , had it laine within the compasse of lawe . augustus first of all instituted the law iulian against men adulterers , it conteined some-what against vnchaste women also , but with no capitall punishment : though afterwards they were censured more sharpely , as we read in the caesars answers in iustintans code , and the . of the pandects . dionysius writeth , that at romes first originall romulus made a lawe against adultery , but i thinke hee speakes it graecanicè , as hee doth prettily well in many others matters . of romulus his murther of his brother , which the gods neuer reuenged . chap. . now i will say more : if those deities tooke such grieuous and heinous displeasure at the enormities of men , that for paris his misdemeanour they would needes vtterly subuert the citty of troy by fire and sword : much more then ought the murder of romulus his brother to incense their furies against the romaines , then the rape of menelaus his wife against the troians : parricide ( a ) in the first originall of a citty , is far more odious then adultery in the wealth and height of it . nor is it at all pertinent vnto our purpose ( b ) whether this murder were commanded or committed by romulus , which many impudently deny , many doe doubt , and many do dissemble . wee will not intangle our selues in the laborinth of history , vpon so laborious a quest : once , sure it is , romulus his brother was murdered : and that neither by open enemies , nor by strangers . if romulus either willed it , or wrought it , so it is : romulus was rather the cheefe of rome then paris of troy. vvhy should the one then set all his goddes against his countrey for but rauishing another mans wife , and the other obtaine the protection of ( c ) the same goddes for murdering of his owne brother ? if romulus bee cleare of this imputation , then is the whole citty guilty of the same crime howsoeuer , in giuing so totall an assent vnto such a supposition : and in steed of killing a brother , hath done worse in killing a father . for both the bretheren were fathers and founders to it alike , though villany bard the one from dominion . there is small reason to be showne ( in mine opinion ) why the troians deserued so ill , that their gods should leaue them to destruction , and the romaines so well , that they would stay with them to their augmentation ; vnlesse it bee this , that being so ouerthrowne and ruined in one place , they were glad to flie away to practise their illusions in another ; nay they were cunninger then so ; they both stayed still at troy to deceiue ( after their old custome ) such as afterwards were to inhabit there ; and likewise departed vnto rome that hauing a greater scope to vse their impostures there they might haue more glorious honours assigned them to feede their vaine-glorious desires . l. vives . parricide ( a ) in ] parricide is not onely the murther of the parent , but of any other equall : some say ' parricidium , quasi patratio caedis , committing of slaughter . it is an old law of num's : he that willingly doth to death a free-man shall be counted a parricide ( b ) whether this murther ] there be that affirme , that remus being in contention for the kingdome , when both the factions had saluted the leaders with the name of king , was slaine in the by●…kerng between them : but whether by romulus or some other , none can certainely affirme . others and more in number , saie that he was slaine by fabius , tribune of the light horsemen of romulus , because he leaped in scorne ouer the newly founded walles of rome ; and that fabius did this by romulus his charge : which fact cicero tearmes wicked and inhumaine . for thus in his fourth booke of offices he discourseth of it . but in that king that built the citty it was not so . the glosse of commodity dazeled his spirits : and since it seemed fitter for his profit to rule without a partner then with one , he murdered his owne brother . here did he leape ouer piety , nay and humanity also : to reach the end hee aimed at , profit : though his pretence and coullour , about the wall , was neither probale , nor sufficient wherfore be it spoken with reuerence to quirinus or to romulus romulus in this did well . ( c ) the same godds ] which were first brought to aeneas to i auiniun , & from thence to alba by ascanius , and from alba the romaines had them by romulus , with the assent of num●…tor : and so lastly were by tullus transported all vnto rome . of the subuersion of ilium by fimbria , a captaine of marius his faction . chap. . in the first ( a ) heate of the ( b ) ciuill wars , what hadde poore ilium done that ( c ) fimbria , they veriest villaine of all ( d ) marius his sette , should raize it downe with more fury and ( e ) cruelty then euer the grecians had shewed vpon it before ? for in their conquest , many escaped captiuity by flight , and many avoided death by captiuity : but fimbria charged in an expresse edicte , that not a life should bee spared : and made one fire of the citty and all the creatures within it . thus was ilium requited , not by the greekes whom her wronges had prouoked , but by the romaines whom her ruines had propagated : their gods in this case ( a like adored of both sides ) doing iust nothing ; or rather beeing able to do iust nothing : what , were the gods gone from their shrines , that protected this towne since the repayring of it after the grecian victory ? if they were , shew me why ? but still the better citizens i finde , the worse gods . they shut out fimbria , to keepe all for sylla ; hee set the towne and them on fire , and burned them both into dust and ashes . and yet in meane-time ( f ) sylla's side was stronger , and euen now was hee working out his powre by force of armes : his good beginnings as yet felt no crosses . how then could the ilians haue dealt more honestly or iustly ? or more worthy of the protection of rome ? then to saue a citty of romes , for better endes , and to keepe out a parricide of his countries common good ? but how they sped , let the defenders of these gods obserue . they for-sooke the ilians beeing adulterers , and left their cittie to the fires of the greekes : that from her ashes , chaster rome might arise : but why did they leaue her the second time , beeing romes allied , not rebelling against her noble daughter , but keeping her faith sincerely vnto romes best parts and powers ? why did they let her be demolished so vtterly , not by the valorous grecians , but by a barbarous romaine ? or , if the gods fauoured not sylla's endeauours , for whom this cittie kept her selfe , why did they attend his fortunes with such happy successe else-where ? doth not this proue them rather flatterers of the fortunat , then fauorers of the wretched ? and therfore they had not forsaken illium vtterly whē it was vtterly destroied : no , no , the diuells will still keepe a watchfull eye for aduantage to deceiue . for ( g ) when all the images were burned together with the towne , onely mineruàs was found vnder all the ruines of her temple , as liuy writeth , vntouched : not that it should bee sayd , you patron gods that alwaies troy protect : but that it should not be sayd . the gods were gone and left their altars bare : in their defence they were permitted to saue that image , not that they might thereby proue themselues powrefull , but that we might thereby proue them to haue beene present . l. vives . in the ( a ) first ] marius dying in his seauenth consulship , cinna ioyned valerius flaccus with him in office , committing asia to his rule , ( which sylla then gouerned ) and strengthning him with two legions . this flaccus by his couetise ( the souldiour-hated vice ) and other crimes growing very odious , was killed by c. fimbria , embassador at nicomedia : which fimbria by the souldiors assent , entred vpon his place , and warred against mithridates with good fortune : hauing almost taken him prisoner in the siege of pergamus : leading his army into phrygia , and hearing that the ilians were of sylla's faction , he entred the city cunningly ( saith appian ) forcibly ( saith liuy ) and killed all the cittizens , man , woman , and child , without all mercy , sparing nothing neither hallowed nor prophane : after the greekes had destroied it before m. l. yeares . ( b ) ciuill warres ] after the first marian warre , before sylla came into italy to the vtter subuersion of that faction , this fell out . ( c ) fimbria ] this was a most audatious and impudent fellow , most prompt vnto all villany . he killed crassus , and in the funeral of marius , made q. scaeuola a noble and honest man to bee sore hurt . but seeing that the wound was not mortall , he cited him to answere an accusation . the whole city wondring that the chiefe priest should accuse the most honest man of the whole state , and flocking to heare the crime : he sayd he accused him for not taking the thrust of the weapon deepe inough into his body . this tully relateth in his oration for roscius amerinus . ( d ) marius his ] rather cynna's but all the faction against sylla was called marian. ( e ) cruelty . ] appianus in mithridato , saith that the daie after the burning of ilium , fimbria himself went all ouer the ruines , prying and searching whether ought was left standing , intending to raze that downe also , so that hee left no house , no temple , no nor no statue standing in all ilium . ( f ) sylla's side ] saluste . sylla of late , being victor , when he commanded damasippus and others that had patched vp their estate by the miseries of the weale-publike to be slaine who did not applaud him ? euery man sayd that such wicked creatures as had kept the fires of sedition still burning in the common-wealth , were now well rewarded . but indeed this was the roote whence sprung a wood of miseries . thus farre saluste in his catilines conspiracy : and a little before , lucius sylla hauing recouered the sway of the state by armes , beganne wel , but ended badly inough : which saying , s. augustine here toucheth . ( g ) when all the images ] appian , and iulius obsequens also say that the palladium remained still vnburnt . seruius ( in . aeneid . ) saith that fimbria showed it , and brought it vnto rome . truly i wonder if that were the old palladium that aeneas ( they say ) brought from troy into italy , with the other great gods , which was placed by hostilius in the temple of vesta after alba was destroied : which temple being fired , metellus the priest fetched the palladium from forth the greatest flames , for which deede the romaines assigned him ample honours : which fell out soone after the peace concluded betwixt rome and carthage , after the ende of the first african warre , before fimbrias time , c. l. yeares . some thinke that aeneas leauing the latine kingdome to his fellowes , returned vnto phrigia with the palladium : but this wee haue else-where disallowed of . the lacaedemonians indeed beleeued that they had the troyan palladium , neere the temple of the leucippidae : which one temon stole from ergiaeus a kinsman of diomedes at argos , and brought it to lacedemon . whose cittizens beeing warned by oracle to keepe it , they erected it vnto ulisses , one of the heroes . but that is the palladium which ulisses and diomedes bore away as wee said before in the troyan warre . seruius saith that mamurrius the smith made many figures of this palladium , least the true one indeed should bee knowne . wherein no doubt but seruius forgot himselfe and tooke the palladium for the ancylia . whether it was conuenient to commit rome to the custody of the troyan gods . chap. . vvherefore seeing troy had left so plaine a lesson for all posterity to obserue ; what discretion was there shewne in the commending of rome to the protection of the troyan gods ? o but , will some say , they were settled at rome when fimbria spoiled ilium : were they so ? whence comes the image of minera then ? but well : it may be they were at rome when fimbria razed ilium , and at ilium when the galles sacked rome . and being quick of hearing , and swift in motion , as soone as euer the geese called them , they came all on a cluster , to defend what was left , the capitol . but they were not called soone inough to looke to the rest , or else it should not haue beene as it was . whether it be credible , that the gods procured the peace that lasted all numa's raigne . chap. . it is thought also that these are they that helped numa pompilius , romulus his successor , to preserue that continuall peace that lasted all the time of his raign , and to shut the gates of ianus his ( a ) temple ; and that because hee deserued it at their handes , in instituting so many sacrifices for the romaines to offer vnto their honour . in earnest , the peace that this prince procured was thanke-worthy , could hee haue applied it accordinglie , and ( by avoiding so penicious a curiositie , ) haue taken more paines in enquitie after the true diuinitie . but beeing as it was , the gods neuer gaue him that quiet leasure : but it may bee they had not deluded him so fowlely , had they not found him so idle . for the lesse that his businesse was , the more time had they to entrappe him : for varro recordeth all his courses , and endeauours to associate himselfe and his citty with those imaginary gods : all which ( if it please god ) shall be rehersed in their due place . but now , since wee are to speake of the benefits which are pretended to come from those fained deities : peace is a good benefit : but it is a benefit giuen by the ( b ) true god onely , as the raine , the sunne and all other helpes of mans transitory life are ; which are common euen to the vngratious , and vngratefull persons as well as the most thankefull . but if these romaine gods had any powre to bestow such a benefit as peace is vpon numa , or vpon rome , why did they neuer do it after , when the romaine empire was in greater maiesty and magnificence ? was their sacrifices more powrefull at their first institution , then at any time after ? nay , many of them then were not as yet instituted , but remained vnspoaken of vntill afterwardes , and then they were instituted indeed , and kept for commodity sake . how commeth it then to passe that numa's . or as some say . yeares were passed in such full peace ? and yet those sacrifices beeing neither instituted nor celebrated vntill afterwardes ; and the gods whom these sollemnities inuited , beeing but now become the gardians and patrons of the state , after so many hundred yeares from romes foundation vntill the reigne of augustus , there is but ( c ) one yeare reckned , and that is held as wholy miraculous , which falling after the first african warre , gaue the romaines iust leaue to shut vp the gates of warres temple ? l. vives . ianus ( a ) his temple ] ianus was a god , whose temple-dore beeing opened , was a signe of wars , and being shut , of peace vnto rome on all partes . this was erected by numa , nere argiletus his sepulchre , as a monument of the fight against the sabines , wherein a great deale of water bursting in at that gate , gaue the romaines much furtherance to the victorie . and therevpon , it was decreed that that gate should be opened as it were to giue assistance in all designes of warre . he ( that is , numa ) was the first that shut the gate that he builded , as saith macrobius , saturnal . . ) and manlius the second time , after the first punike warre . augustus thirdlie . liu. lib. . ( b ) true god ] therefore christ our sauiour gaue his disciples that peace which the world cannot giue ( c ) one yeare reckned ] t. manlius torquatus &c. c. attilius were consulls this yeare , if wee shall beleeue eutropius , who is no bad historian . these consulls hauing triumphed ouer the sardes , and hauing procured a settled peace both by sea and land , shut the gates of ianus quirinus , which not many monthes after was opened againe : a. l posthumus albinus , and cn. fuluius centimalus beeing consulls : or as others saie , sp : carbilius was in fuluius his place : in the illirian warre : whether the romaines might iustly desire that their citties estate should arise to preheminence by such furious warres , when it might haue rested firme , and quiet , in such a peace as numa procured . chap. . vvill they reply ( thinke you ) that the imperiall state of rome had no other meanes of augmentation but by continuance of warres , nor any fitter course to diffuse the honour thereof then this ? a fit course surely ! why should any empire make disquiet the scale vnto greatnesse ? in this little world of mans body , is it not better to haue a meane stature with an vnmooued health , then a huge bignesse with intollerable sicknesse ? to take no rest at the point where thou shouldst rest , the end ? but still to confound the greater grouth with the greater griefe ? what euill had there beene , nay what good had there not beene if those times had lasted that salust so applawded , saying : kings in the beginning ( for this ( a ) was first imperiall name on earth ) were diuers in their goodnesse : some exercised their corporall powers , some their spirituall , and mens liues in those times were without all exorbitance of habit or affect , each one keeping in his owne compasse : why should the empire be aduanced by those practises that virgil so detesteth ? saying . deterior donec paulatim & d●…color aetas et belli rabi●…s , & amor successit habendi . ( b ) vntill peruerse declining times succeed : world-frighting warres , and ●…ll-pretended need . but indeed the romaines as yet had a iust defence for their so continued contentions and warres : because , their foes engirting them with such vniuersall inuasions , it was very necessity to saue them-selues , and not their endeauour to become powrefull ouer others that put weapons into their hands . well bee it so . for , ( as saluste writeth ) when they had well settled their estate by lawes , customes and possessions , and seemed sufficiently potent , then , as it is in most affaires of mortality , out of their eminence arose enuy in others , which armed many of their neighbour kings against them , and with-held most of their reputed friends from assisting them ; they rest standing affraid , and a farre off . but the romaines them-selues , sticking to warres tackling , cheered vp one another , to encounter the foe with courage , standing in their armes as the bulwarkes of their freedome , their countrey , and their kinred . and hauing made their vertue breake through all mistes of opposed daungers , they aided those that affected them , returning more gaine of friend-shippe to their estate by beeing the agents of bounty then the obiects , rather by doing good turnes to others , then by receiuing such of others . in these formes of augmenting her selfe , rome kept a good decorum . but now , in numa's raigne , was there any iniuries of enemy or inuasions , concurring to disturbe this peace of his time , or was there not ? if rome were as then molested with wars , & yet did not oppose hostility with hostility ; then those meanes that kept the foe from beeing ouerthrowne in fight , and yet without stroakes compelled them to composition ; those very meanes alone should bee still of powre to shut ianus his gates , and keepe this peace continually in rome . which if it were not in their powre to doe , then verily the romaines had not their peace as long as it pleased the gods to allow it them , but as long as the neighbour princes listed not to inuade and trouble them ; ( c ) vnlesse those gods had farmed that which lieth not in theirs but others powre , vnto each one at their pleasure , as it it were by the letter pattent . there is much difference truly in these deuills working vpon mens proper infirmities , whether they worke with terrors , or with incitations . but howsoeuer , were they of this powre alwaies , and were not controuled by a superior soueraignty , they would still be practising their authorities in warres and slaughters : which ( as they fall out in truth ) ordinarily , are rather the effects of mortall mens peculiar passions and affections , then direct practises of the damned spirits . l. vives . for this ( a ) was ] so saith iustine lib. . herodotus , and pliny . this institution deriued from aegipt , where they say that menes was the first king : though diodorus affirme that osyris , horus , and diuers others of the gods raigned before him . our scriptures say that nembroth was the first king , and raigned at babilon . ( b ) vntill peruerse ] hesiod in his opera & dies , saigneth fiue ages of mortality , which place he beginneth thus . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. — the gods did first of all make men in golden moldes : celestiall their habitations were : in saturnes raigne the vvorld afforded such . — this , uirgil , ouid , and others did immitate . the first age the golden one , they say was vnder saturne : without warres , or will to warres , humanity was lockt in vnity ; neither were men contentious nor clamorous . these were called saturnian daies . the next age siluer , vnder ioue , then warre began to buffle : so did her daughter , care , hate , and deceit . the third , brazen warre hurles all vpon heapes , and quasseth liues and bloud . the fourth of the halfe-gods , heroes , who thought they loued iustice , yet their bosomes harboured an eager thirst of warres . the first , iron , wherein mischiefe goeth beyond bound and limit , and all miseries , breaking their prisons , assault mans fortunes ; open deceit , open hate , open warres , slaughters , vastations , burnings , rapes , and rapines , all open violent and common ( e ) vnlesse ] vnlesse the gods be so impudent , that they will sell that vnto men , as a benefit from them , which hath the original from another mans wil , and so require thankes of them as though it were there guift when it is rather the gift of another . [ one interpreter vnderstanding not the figure , rappeth out what came first on his tongues end , and vpon that , as vpon a marble foundation , lord what a goodly building he raiseth , concerning selling , and the powers of deuills , mans affects , and many good morrowes : euen such like as this in foundation is much of our philosophers and schoole-diuines trattle for all the world , what wounderfull maters do they wring out of such or such places of aristotle or the scriptures , as ( indeed ) they neuer could truly vnderstand . o happy builders , that vpon no foundation but onely a meere smoke , can rayse such goodly buildings , as are held absolutely sky-towring , so elegant , and so durable ! ] of the statue of apollo at cumae , that shed teares ( as men thought ) for the grecians miseries though he could not helpe them . chap. . notwithstanding , that there are many of these warres and conquests that fall out quite against those gods likings , the romaine history it selfe ( to omit those fables that do not tel one truth for a thousand lies ) shall giue cleare profe , for therein we read that the statue of apollo ( a ) cumane , in the time of the romans warres againe the achaians and ( b ) king aristonicus , did persist foure daies together in contiunall weeping : which prodigy amazing the south-sayers , they held it fit to cast the statue into the sea , but the auncients of cumae disswaded it , and shewed them that it had done so likewise in the warres both against ( c ) antiochus , and ( d ) pers●…us , testifying also , that both these wars succeeding fortunarly vnto rome , the senat sent ther guifts and oblations vnto the statue of apollo and then , the south-sayers hauing learned wit , answered , that the weeping of apollo was lucky to the romaines , because that ( e ) cuma was a greeke collony , and that the statues teares did but portend mishap vnto the country from whence it came , namely vnto greece . and soone after , they heard how aristonicus was taken prisoner , and this was the cause of apollos woes , shewen in his teares . and as touching this point , not vnfitly , though fabulously , are the diuells trickes plainely discouered in the fictions of the poets : diana was sory for camilla in virgill : and hercules wept for the death of pallas . and it may be that vpon this ground numa in his great peace giuen him , hee neither knew nor sought to know by whome , bethinking him-selfe in his idlenesse vnto what gods he should commit the preseruation of the romaines fortunes , ( neuer dreaming that it is onely the great and almighty god that hath regard of these inferior things ) and remembring himselfe , that the gods that aeneas brought from troy , could neither preserue the estate of the troians , nor that of the lauinians erected by aeneas , into any good continuance , he thought fit to seeke out some others , to ioyne with the former were gone with romulus to rome and that were afterwards to go , at the distruction of alba either to keepe them from running away , or to helpe them when they saw them too weake . l. vives . apollo ( a ) cumane ] king attalus at his death , made the people of rome heyres to his kingdome : of which , aristonicus his brothers bastard sonne , got possession before them : hence grew there warres , in which , licinius consull and priest , was sent as generall , whom aristonicus ouer-came . m. perpenna the next yeares consull hearing of crassus his fortune , came with speed into asia , and hauing ouer-throwne aristonicus , and forced him into stratonica , through famine he forced him to yeeld , and so sent him to rome . in this warre nicomedes , mithridates , ariarathes and pylemanes , kings of bythinia , pontus , cappadocia , and paphlagonia fauoured the romaines : achaia onely , assisted aristonicus . ( b ) king aristonicus ] this weeping of apollo happened in the consulshippe of appius claudius , and m. perpenna , as iulius obsequens ( fragm lib. de prodigiis ) in these wordes affirmeth app. claudius and m. perpenna being consulls , p. crassus was slaine in battaile against aristonicus . apollo's statue wept foure daies . the prophets presaged the destruction of greece , from whence it came . the romaines offered it sacrifice and brought giftes vnto the temple . thus farre obsequens . the weeping of a statue portended mis-fortune to those that it fauoured , as vpon the weeping of iuno sospita at lauinium ( consulls , l. aemilius paulus , & cn. bebius pamphilus : ) followed a great pestilence . so saith lucane of the prodigies in the ciuill warres . indig●…tes fl●…uisse d●…os , v●…bisque laborem testatos sudore lares : — the patron gods did weepe : the cities paines , the swea●…ng lars recorded . — ( c ) antiochus ] king of syria , conquered by l. cornelius scipio , brother to africanus : liuie at large decad. . ( d ) perseus ] some write xerxes , but it is better , perseus , sonne to philip king of macedon , whom . l : aemilius paulus conquered in a few houres , in the second macedonian warre . plutarch in aemilius his life : and others . ( e ) cumae ] the chalcidians , and the cumaeans ( strabo . lib. : ) being people of greece , sailed into italy with a great nauy , and landing in campania there built a citty : the cumaeans captaine was hippocles , the chalcidians megasthenes : these agreed amongst themselues that the one people should inhabite the towne , and the others should name it : and so they did : it was called cumae , and the inhabitants were chalcidians . of this cumae , virgil hath this verse . aenead . . chalcidicaque leuis tandem superastitit ar●… : and light at last on the chalcidian towre . this city ( saith strabo ) is the most ancient citty both of all italy and sicily . how fruitlesse their multitude of gods was vnto the romaines , who induced them , beyond the institution of numa . chap. . nor could rome bee content with those sacrifices which numa had in such plentifull measure prescribed , for it had not as yet the great temple of iupiter . for it was tarquin that ( a ) built the capitoll a good while after . and ( b ) aesculapius came afterwards from epidaurus vnto rome : because he being a ( c ) most expert phisitian , might practise in so famous a cittie with the greater credite . the mother of the gods also ( of ( d ) whence , who can tell ) came thether from ( e ) pessinuns , it being a thing vnmeete for the sonne to bee the chiefe god of the capitol , and the mother to ly obscured i know not where : but if shee bee the mother of all the gods , she did not follow all her children vnto rome , but left some to follow her thither . i wonder whether shee were dam vnto cynocephalus , that ( f ) came out of aegipt long after or no. whether the goddesse . ( g ) febris bee one of her children or no , ( h ) let aesculapius , ( i ) her nephew looke to that . but wheresoeuer shee was borne , i hope the stranger goddes dare not call a goddesse base , that is ( k ) a romaine cittizen . well , rome beeing placed vnder the protection of so many gods ( as who can recken vppe ? ) both of italians , and forreyners , both of heauen , earth , hel , seas , fountaines , and riuers , & as varro saith , both ( l ) certain & vncertaine , and as it is in creatures , both male & female of all these seuerall kinds : me thinkes that rome hauing all these to be her tutors , should neuer haue tasted of such intollerable troubles as i meane to relate briefely out of their huger multitude . the great ( m ) smoake she sent'vp was like ( n ) a beacon , and called to many gods to her defence : vnto all which the priests erecting seuerall monuments , and seuerall mysteries , enflamed the furie of the true god in farre greater measure , to whom onely all these institutions & rights were belonging . truly , rome thriued a great deale better , when shee had farre fewer protectors : but growing greater , like as a ship calleth in more saylers , so call'd she in more gods : doubting ( i thinke ) that those few , ( vnder whom she had passed a peaceable reuolution before , in comparison of that that followed ) were not now of sufficiencie to defend her greatnesse , it was so much augmented . for at first , vnder the kings themselues , ( excepting numa , of whom wee spake before ) what a mischieuous beginning of dissention was that , wherein romulus killed his owne and onely brother ? l. vives . tarquin ( a ) built ] the proud . ( liui. lib. . ) ( b ) aesculapius ] in the warre of the samnites he was brought from epidaurus to rome , by ogolnius the legate , in the shape of a tame snake , and he swamme ouer into the i le of tyber , where his temple was built , and a feast instituted to him in the calends of ianuary . epidaurus ( once called epitaurus : strab. ) is a towne in achaia , aboue corinthe , on the easterne shore , which pliny called saronium , and is named at this day golfo di engia : it was famous for the temple of aesculapius which stood in that territorie , some fiue miles from the cittie . ( c ) a most expert phisitian ] cicero holds there were three aesculapii . first apollo's sonne , worshipped in arcadia . second brother to the second mercury , who was sonne to valens and phoronis : hee was struck with thunder , and it is said hee is buried at cynosurae . the third , sonne to arsippus and arsinoe , first inuentor of purging , and tooth-drawing : his sepulcher and his graue is to bee seene in arcadia , not farre from the riuer lusius . tarquinius speaking of the famous men ( this we haue from lactantius ) saith that aesculapius was borne of vnknowne parents , and being cast out , and found by hunters , was fed with bitches milke , and afterwards committed to chyron , of whom hee learned phisicke : that by birthe he was a messenian , but dwelt at epidaurus . hippocrates saith , that he wrote the booke called nauicula ( as we haue said in our principles of philosophie ) corn. celsus saith , he was numbred amongst the gods , for giuing excellence and lustre vnto phisicke , which before was but rude and vnpolished . ( d ) of whence , ] she was of ignoble and obscure descent , as saturne her brother also was . for shee they say was ops : and therefore they held them as the children of caelus , knowing not indeed of whence they were , who not-with-standing prooued so famous and admired . such as these were , the people thought to come downe from heauen . ( e ) pessinus , ] some write mount prenestine : this place is faultie in all the copies that euer i could finde . others write mount pessinunt , but it were better to say , mount palatine , for there was the mother of the gods placed , at her first comming to rome . ( liu. lib. . ) and victor de regionibus vrbis . ( f ) came out of egipt ] apuleius in his asse saith , that the deities of egipt were brought thence vnto rome about sylla's time , that is , aboue an hundred yeares after the mother of the gods came to rome . but l. piso , and a. gabinius being consuls , decreed by edict , that they should not come in the capitoll , though afterwards they did . tertull. apologetic . ( g ) febris , ] some read , the god februus , which cannot be good : for februus is pluto , vnto whom they sacrificed in february , called so because of purgation : this is not doubted of . but that it must bee febris here , that which followeth of aesculapius , doth approoue , and other subsequences . ( h ) let aesculapius , ] wittily applyed , because hee is a phisition . ( i ) nephew ] or grand-childe : hee was sonne to apollo , hee to iupiter , and hee vnto ops. ( k ) a romaine cittizen ] this is conceited also : for the romaines made febris a goddesse . ( l ) certaine and vncertaine , ] for some of their deities were doubtfull : as pans , the syluans , and the nimphs . ouid brings in iupiter speaking thus : sunt mihi semidei , sunt rustica nomina , faumi , et nymphae , satyrîque & monticolae syluani , quos quoniam caeli nondum dignamur honore , quas dedimus certè terras habitare sinamus . we haue of semy-gods , and syluanes , store : nymphs , fawnes , and satyres , and many more : whom since as yet we haue debard the skies , we needs must guard on earth from iniuries . such also are corybantes , hyppolitus , atys and sabbazius , whom lucian calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aliens and doubtfull gods , ( m ) smoake ] of the sacrifices : or meaning their vanitie , is an allusion vnto smoake , for smoake is often taken for a vaine and friuolous thing , as to sell smoake . ( n ) as a beacon ] in time of warre , or suspition , the watchmen placed bundels of drye small sticks , vpon their high watch-stands , that when the enemy approached on a sudden , they might fire the sticks , and so giue notice vnto their owne souldiers and the neighbouring townes : the greekes called those bundels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by these fires within lesse then halfe an houre , notice might bee giuen vnto the contrey an hundred mile about , to come betimes to the preuenting of their danger . it may also bee vnderstood of the signe giuen in battels . by what right the romaines attained their first wiues . chap. . in like manner , neither iuno ( for all that shee was now as her husband was , good friends with the romaines ) nor venus , could helpe her sonnes progenie to honest and honorable mariages , but suffered this want to growe so hurtfull vnto them , that they were driuen to get them wiues by force , and soone after were compelled to go into the field against their wiues owne fathers , and the wretched women beeing yet scarcely reconciled to their husbands for this wrong offered them , were now endowed with their fathers murthers and kindreds bloud : but in this conflict the romaines had the lucke to be conquerors . but o what worlds of wounds , what numbers of funerals , what oceans of bloudshed did those victories cost ! for one onely father ( a ) in lawe caesar , and for one onely sonne in law pompey ; ( the wife of pompey , and daughter to caesar being dead ) with what true feeling , and iust cause of sorrow doth lucane crie out . bella per emathios plus quam ciuilia campos , ●…usque datum sceleri canimus : — warres worse then ciuill in th' ( b ) emathian plaines , and right left spoile to rage we sing : — thus then the romaines conquered , that they might now returne and embrace the daughters with armes embrued in the bloud of the fathers : nor du●…st the poore creatures weepe for their slaughtered parents , for feare to offend their conquering husbands : but all the time of the battle , stood with their vowes in their mouthes ( c ) and knew not for which side to offer them . such mariages bellona , ( and not venus ) bestowed vpon the romaines : or perhaps ( d ) alecto that filthy hellish furie , now that iuno was agreed with them , had more power vpon their bosomes now , then shee had then , when iuno entreated her helpe against aeneas . truly ( e ) andromacha's captiuitie was farre more tollerable then these romaine mariages ; for though she liued seruile , yet pyrrhus after hee had once embraced her , would neuer kill troian more . but the romaines slaughtered their owne step fathers in the field , whose daughters they had already enioyed in their beds . andromacha's estate secured her from further feares , though it freed her not from precedent sorrowes : but these poore soules being matched to these sterne warriours , could not but feare at their husbands going to battell , and wept , at their returne , hauing no way to freedome either by their feares or teares . for they must either ( in piety ) bewaile the death of their friendes and kinsfolkes , or ( in cruelty ) reioice at the victories of their husbands . besides , ( as warres chance is variable ) some lost their husbands by their fathers swords ; and some lost both , by the hand of each other . for it was no small war that rome at that time waged . it came to the besieging of the citty it selfe , and the romaines were forced to rely vppon the strength of their walls and gates which ( f ) being gotten open by a wile , and the foe being entred within the wals ( g ) euen in the very market-place was there a most wofull and wicked battell , struck betwixt the fathers in law and the sons . and here were the rauishers cōquered maugre their beards , and driuen to flye into their owne houses , to the great staine of all their precedent ( though badly and bloudily gotten ) ( h ) conquests : for here romulus him-selfe dispairing of his soldiors valors , ( i ) praid vnto iupiter to make them stand , and ( k ) here-vpon got iupiter his sur-name of stator ) ( l ) nor would these butcheries haue euer beene brought vnto any end , but that the silly rauished women came running forth , with torne and disheueled haire , and falling at their parents feete , with passionate intreaties , insteed of hostile armes , appeased their iustly inraged valors . and then was romulus that could not indure to share with his brother , compelled to diuide his kingdom with tatius , the king of the sabines : but ( m ) how long would he away with him , that misliked the fellowship of his owne twin-borne brother ? so tatius being slaine , he to become the greater deity , tooke possession of the whole kingdome . o what rights of mariage were these , what firebrands of war ; what leagues of brother-hood , affinity , vnion , or deity ! and ah what ( n ) liues the cittizens lastly led , vnder so huge a bed-roll of gods guardians ! you see what copious matter this place affordeth , but that our intention bids vs remember what is to follow , and falles on discourse to other particulars . l. vives . father in law ( a ) caesar ] iulia the only daughter of c. caesar was married vnto cn. pompeius the great . shee died in child-bed , whilst her father warred in france . and after that he and his sonne in law waged ciuils wars one against another : ( b ) emathian ] that which is called macedonia now , was called once emathia . ( plin. lib. . ) there did pompey and caesar fight a set field . ( c ) and knew not . ] ouid ( fastor . . ) hath these wordes of the sabine women when the romaines battell and theirs were to ioine : mars speaketh . conueniunt nuptae dictam iunonis in aedem , quas inter mea sic est nurus ausa loqui : o pariter raptae , quoniam hoc commune tenemus , non vltra lentae possumus essepiae . stant acies : sed vtradij sunt pro parte rogandi ? eligite , hinc coniunx , hinc pater arma tenet . querendum est , viduae fieri malitis , an orbae ? &c. the wiues in iunoes church a meeting make , where met , my daughter thus them all be spake : poore rauisht soules , since all our plights are one , our zeale ha's now no meane to thinke vpon . the batails ioine : whom shall we pray for rather ? choose : here a husband fights , and there a father : would you be spouselesse ( wiues ) or fatherlesse . &c. ( e ) or perhaps alecto ] the . furies , alecto , magera , & tisiphone , are called the daughters of night & acheron . alecto affects y● hart with ire , hate , tumult , sedition , clamors , war , slaughters . t●… p●…es una●…s ar●…re in pr●…lia ●…ratres , 〈◊〉 ●…is ver●…re d●…s — t is thou can make sworne bretheren mortall foes , confounding hate with hate — saith iuno to alecto , stirring her vp against the troians . aeneid . . ( e ) andromache ] hectors wife , daughter to tetion king of thebes in cilicia : pyrrhus married her after the destruction of troye . ( f ) beeing gotte open ] sp. tarpeius was lieutenant of the tower , whose daughter tarpeia , tatius the sabine king with great promises allured to let in his souldiors when shee went out to fetch water . shee assented , vpon condition that shee might haue that which each of his souldiors wore vpon his left arme . tatius agreed , and being let in , the soldiours smothered the maide to death with their bucklers : for them they wore on their left armes also , whereas shee dreamed onely of their golden bracelets which they bore on that arme . plutarch ( out of aristides milesius ) saith , that this happened to the albanes , not to the sabines . in parallelis . but i do rather agree with liuie , fabius , piso , and cincius , of the latine writers , and dionysius of the greekes . ( g ) in the very market place ] betweene the capitoll and mount palatine . ( h ) conquests ] not of the sabines , but of the ceninensians , the crustumerians , and the attennates . ( i ) praid vnto iupiter ] in these words : but o thou father of gods and men , keepe but the foes from hence , take away the romanes terror , and stay their flight . vnto thee o iupiter stator , doe i vowe to build a temple in this place , as a monument vnto all posteritie , that by thine onely helpe the citty was saued . liuius lib. . ( k ) herevpon ] stato â sistendo , of staying , or à stando , of stablishing , that is , erecting the romaine spirits that were deiected . cicero calleth this iupiter , the preseruer of the empire , in many places . i thinke it is because his house was neere this temple . saint hierome saith , that this iupiter was formed standing : not that he thinketh he was called stator , because he standeth so vpright , but because iupiter tonans ( as hermolaus barbarus hath noted ) was alwayes stamped and engrauen vpon ancient coynes sitting : and stator , standing , as being in readinesse to helpe and assist men : seneca giues a deeper reason of his name . hee is not called stator ( saith he ) because ( as history reporteth ) hee stayed the romaine armie after the vowe of romulus , but because by his benefits all things consist , and are established . de benefic . lib. . and tully likewise : when we call iupiter , almighty , salutaris , hospitalis , & stator , wee meane , that all mens health , and stabilitie is consisting of him and from him , being vnder his protection . but both these authors doe here speake stoically . for tully maketh cato the stoike speake these fore-alledged words . de finib . lib. . for all these assertions of the gods the stoikes reduced to a more metaphysicall or theologicall sence . ( l ) nor would these butcheries ] in the middest of the fight the women gaue in betwixt the battels all bare-headed and loose haired : and calling on their parents on this side , and their husbands on that , with teares besought them both to fall to agreement . so the battell ceased , a league was made , the sabines became citizens , and tatius was ioyned king with romulus . ( m ) but how long ] the laurentians of lauinium slew tatius the fift yeare of his raigne with romulus , because his friends had iniured their embassadors . hereof was romulus very glad . ( n ) liues ] some read iura , lawes . but in the old manuscripts , some haue vita , and some vitae , liues , both better then iura . how impious that warre was , which the romaines began with the albans , and of the nature of those victories which ambition seekes to obtaine . chap. . bvt when numa was gone , what did the succeeding kings ? o how tragicall ( as well on the romaines side as on the albanes ) was that warre betweene rome and alba ? because ( forsooth ) the peace of numa was growne loathsome , therefore must the romaines and the albanes begin alternate massacres , to so great an endamaging of both their estates : and alba ( a ) the daughter of ascanius , aeneas his sonne , ( a more appropiate mother vnto rome then troye ) must by tullus hostilius his prouocation , bee compelled to fight with rome it selfe , her owne daughter . and fighting with her , was afflicted , and did afflict , vntill the continuall conflicts had vtterly tyred both the parties . and then they were faine to put the finall ending of the whole warre ( b ) to sixe bretheren , three horatij on romes sides , and three curiatij on albas . so two of the horatij fell by the three other : and the three other fell by the third onely of the horatij . thus gotte rome the vpper hand , yet so hardly , as of sixe combattants , onely one suruiued . now who were they that lost on both sides ? who were they that lamented but aeneas his progenie , ascanius his posteritie , venus of spring , and iupiters children ? for this warre was worse then ciuill , where the daughter citty bore armes against the mother . ( c ) besides , this brethrens fight was closed with an horrid and an abhominable mischiefe . for in the time of the league betweene both citties , a sister of the horatij , was espoused to one of the curiatij , who seeing her brother returne with the spoiles of her dead spouse , and bursting into teares at this heauy sight , was runne thorow the body by hir owne brother in his heate and furie . there was more true affection in this one poore woman ( in my iudgement ) then in all the whole romaine nation besides . shee did not deserue to be blamed for bewailing that hee was slaine to whom shee ought her faith ( or that her brother had slaine him to whom he him-selfe perhaps had promised her his sister . ) for pious aeneas is commended in virgill for bewailing ( d ) him whom hee had slaine as an enemie . and marcellus , viewing the faire cittie syracusa , being then to bee made a prey to ruine by the armes of his conduct , reuoluing the inconstancie of mortall affaires , pittied it , and bewailed it : i pray you then giue thus much leaue to a poore woman , in tender affection , faultlesly to bewaile her spouse , slaine by her brother , since that warlike men haue beene praised for deploring their enemies estate in their owne conquests . but when this one wretched soule lamented thus , that her loue had lost his life by her brothers hand , contrarywise did all rome reioyce , that shee had giuen their mother so mighty a foyle , and exulted in the plenty of the allyed bloud that she had drawne . what face then haue you to talke of your victories and your glories hereby gotten ? cast but aside the maske of mad opinion , and all these villanies will appeare naked , to view , peruse , and censure : weigh but alba's cause and troyes together , and you shall finde a full difference . tullus began these warres , onely to renew the discontinued valours and triumphs of his country-men . from this ground , arose these horrid warres , betweene kindred & kindred , which not-withstanding saluste doth but ouer-run , sicco pede : for hauing briefly recollected the precedent times , when men liued , without aspiring or other affects , each man contenting himselfe with his owne . but after that ( e ) cyrus ( quoth he ) in asia , and the lacedemonians and athenians in greece , began to subdue the countries & cities within their reaches , th●…n desire of soueraignty grew a common cause of warre , and opinion placed the greatest glory in the largest empire , &c. thus farre he . this desire of soueraigntie is a deadly corrasiue to humaine spirits . this made the romaines triumph ouer alba , and gaue the happy successe of their mischiefes , the stile of glories . because , as out scripture saith ; the wicked maketh boast of his hearts desire , and the vniust dealer blesseth himselfe . take off then these deluding vayles from things , and let them appeare as they are indeed let none tell me , hee , or hee is great , because he hath coped with and conquered such and such an one . fencers can fight & conquer , & those bloudy acts of theirs in their combate ( f ) doe neuer passe vngraced . but i hold it rather fit to expose a mans name to all taint of idlenesse , then to purchase renowne from such bad emploiment . but if two fencers or sword-plaiers should come vpon the stage , one being the father , & another the sonne , who could endure such a spectacle ? how then can glory attend the armes of the daughter city against the mother ? do yee make a difference in that their field was larger thē the fencers stage , & that they fought not in view of the theater but the whole world , presenting a spectacle of eternall impiety both to the present times , and to all posteritie ? but your great guardian-gods bore all this vnmooued , sitting as spectators of this tragedy , whilest for the three curiatij that were flaine , the sister of the horatij must be stabbed by the hand of her owne brother , to make euen the number with hir two other brethren , that romes conquest might cost no lesse bloud then alba's losse did : which , as the fruite of the victory ( h ) was vtterly subuerted : euen this place , which the gods ( after ilium , which the greekes destroyed , and lauinium , where latinus placed fugitiue aeneas as king ) had chosen to bee their third place of habitation . but it may be they were gone hence also , and so it came to be razed : yes sure , all they that kept the state of it vp , were departed from their shrines . then they left alba where amulius had raigned , hauing thrust out his brother , and went to dwell at rome , where romulus had raigned , hauing killed his brother . nay , but before this demolition ( say they ) the people of alba were all transported vnto rome , to make one cittie of both . well be it so , yet the cittie , that was the seate royall of ascanius , and the third habitacle of the troian gods , was vtterly demolished . and much bloud was spilt , before they came to make this miserable confusion of both these people 's together . why should i particularize the often renouation of these warres vnder so many seuerall kings ; which when they seemed to be ended in victory , began so often againe in slaughters , and after combination and league , brake out so fresh betweene kindred and kindred , both in the predecessors and their posteritie ? no vaine embleme of their misery was that continuall standing open of ianus his gate : so that for all the helpe of these gods-guardians , there was not one king of them that continued his raigne in peace . l. vives . ( a ) alba , ] there were many alba's : one in spaine , called also virgao . another in that part of france called prouence , a towne of the heluii . a third in italy , by the lake fucinus , now called lago di marso , or lago di celaeno , &c. a fourth in lombardy called pompeia . the fift vpon mount albanus , called alba longa. and rome ( not onely that which romulus built ) was a collony of the albanes brought out by romulus and remus : but many thinke that the old rome also , that was long before , was built by romulus , aeneas his sonne : which being at length through pestilence and often inuasion left desolate , was by the albans ( pitying the inhabitants cases ) restored , and diuerse of them sent to repaire and people it . ( b ) three bretheren , ] ( liu lib. . ) it is commonly knowne that metius suffetius the dictator of alba , counselled and agreed with tullus the king of rome , to take a course to saue the liues of so many innocent people on both sides , and to haue the controuersie decided by a few onely : so making a league , sixe men were appointed to fight for both the states soueraignties . now there were three bretheren in either armie , these were turned together into the lists , and whose side conquered , that people should bee soueraigne . ( c ) besides , ] saint augustine may be his owne comment herein , hee tells it so plaine . ( d ) bewayling him ] lau●…us , mezentius his sonne , aeneid . ( e ) cyrus ] there were two cyri the greater , meant here , conqueror of asiae , scythia , and all the east , reigning in the time of tarquin the proud . hee tooke craesus the ritch king of lydia : but by tomiris queene of scythia , himselfe was taken , beheaded , and his head souced in a tubbe of bloud , to satisfie his cruell thirst . plutarch , strabo , trogus , herodotus , &c. herodotus calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great king. and there-vpon the other persian kings are vsually so stiled . the other was cyrus the lesser , sonne to darius , brother to artaxerxes , whose iourney into persia , xenophon wrote . ( f ) doe neuer passe ] with crownes hung all with labells and pendants . ( g ) amphitheater ] the theater was like halfe a circle , the amphitheater like a full circle : it was strowed with sand , and there the fencers fought . ( h ) was vtterly ] liu. in the first veian warre , when metius of alba stood as neuter with his armie , and would not helpe tullus according to the conditions of the league , tullus made him be drawne in peeces with horses , destroied alba , & remoued all the albans to rome . of the liues and deaths of the romaine kings . chap. . bvt how ended their kings still ? for romulus , let that flattering fable looke to him , which hath sent him vp into heauen . let'some of their owne ( a ) writers iudge , that affirme him torne in peeces by the senate for his pride , and that ( b ) i know not whom , one iulius proculus , was suborned to say , that he appeared vnto him , commanding him to bid rome giue him diuine honor , and so was the furie of the people surprised . besides , an ecclipse of the sunne falling out at the same time , wrought so vpon the ( c ) ignorance of the rude vulgar , that they ascribed all this vnto romulus his worthe and glories . as though that if the sunne had mourned , as they thought it did , ( d ) they should not rather imagine that it was because romulus was murdered , and therefore that the sunne turned his light from such a villanie ; as it did indeed when our lord and sauiour was crucified by the bloudy & reprobate iewes . ( e ) that the eclipse which befell at our sauiours death , was quite against the regular course of the stars , is hence most plaine , because it was the iewes easter : which is continually kept at the ful of the moone . but ( f ) the regular eclipse of the sunne neuer hapneth but in the changing of the moone . now cicero intimates plainely that this admission of romulus into heauen , was rather imagined then performed ; there where in scipio's words ( de repub . ) speaking of his prayses , hee attained so much ( saith hee ) that being not to be found after the sunnes eclipse , he was accounted as admitted into the number of the gods : which opinion , there is no man without admirable merit of vertue can purchase . now whereas hee saith , that hee was not to bee found , hee glanceth doubtlesse eyther at the secrecie of the murther , or intimateth the violence of the tempest . for other writers ( g ) adde vnto this ecclipse a sudden storme , which either was the agent or the occasion of romulus his murther . now tully in the same bookes , speaking of ( h ) hostilius ( third king after romulus ) who was striken to death with thunder , saith , that hee was not reckoned amongst the gods , because that which was prooued true ( that is , that which they beleeued was so ) in romulus the romaines would not ( i ) embase , by making it too common , in giuing it to the one as well as the other . and in his inuectiues hee saith plainly . it is our good-will and fame , that hath made romulus ( this citties founder ) a god. to shew that it was not so indeed , but onely spred into a reporte by their good-will to him for his worthe and vertues . but in his dialogue called ( k ) hortensius , disputing of regular eclipses , hee saith more plainely : to produce such a darkenesse as was made by the eclipse of the sunne at romulus his death . here he feared not to say directly his death , by reason hee sus●…ained the person of a disputant , rather then a panegyricke . but now for the other kings of rome , excepting numa , and ancus martius , that dyed of infirmities , what horrible ends did they all come to ? hostilius , the subuerter of alba , as i sayd , was consumed , together with his whole house by lightning . ( l ) tarquinius priscus was murthered by his predecessors sonnes : and seruius tullius , by the villanie of his sonne in lawe tarquin the proude , who succeeded him in his kingdome . nor yet were any of the gods gone from their shrines , for all this so haynous a parricide , committed vpon this so good a king , though it bee affirmed that they serued wretched troye in worse manner , in leauing it to the licentious furie of the greekes , onely for paris his adulterie . nay , tarquin hauing shedde his father in lawes bloud , seazed on his estate himselfe . this parricide gotte his crowne by his step fathers murder , and after-wards glorying in monstrous warres and massacres , and euen building the capitoll vp , with hence-got spoiles : this wicked man , the gods were so far from ●…or saking , that they sat and looked on him , nay and would haue iupiter their principall to sit , and sway all things in that stately temple , namely in that blacke monument of parricide , for tarquin was not innocent , when he built ( m ) the capitoll , and for his after-guilt , incurred expulsion : no , foule and inhumaine murder was his very ladder to that state whereby he had his meanes to build the capitol . and ( n ) whereas the romains expelled him the state and citty afterwards , the cause of that ( namely lucresses rape ) grew from his sonne and not from him , who was both ignorant and absent when that was done : for then was he at the siege of ardea , and a fighting for the romaines good : nor know we what he woold haue done had he knowne of this fact of his sonne , yet without all triall or iudgement , the people expelled him from his empire : and hauing charged his army to abandon him , tooke them in at the gates , & shut him out . but he himselfe after he had plagued the romaines ( by their borderers meanes ) with eztreame warres , and yet at length being not able to recouer his estate , by reason his friends fayled him : retired himselfe ( as it is reported ) vnto ( o ) tusculum , a towne fourteene miles from rome , and there enioying a quiet and priuat estate , liued peaceably with his wife , and died farre more happily then his father in law did , who fell so bloudily by his meanes , and ( p ) his owne daughters consent , as it is credibly affirmed , and yet this taquin was neuer surnamed cruell nor wicked by the romaines , but the proud ; it may be ( q ) because their owne pride would not let them beare with his : as for the crime of killing that good king his step-father , they shewed how light they made of that , in making him murder the king , wherein i make a question whether the gods were not guilty in a deeper manner then he , by rewarding so highly a guilt so horrid , and not leauing their shrines all at that instant when it was done , vnlesse some will say for them , that they staid still at rome , to take a deeper reuenge vpon the romaines , rather then to assist them , seducing them with vaine victories , and tossing them in vnceasing turmoiles . thus liued the romaines in those so happy times , vnder their kings , euen vntil the expelling of tarquine the proud , which was about two hundred forty and three yeares together , paying so much bloud , and so many liues for euery victory they got , and yet hardly enlarging their empire the distance of ( r ) twenty miles compasse without the walles : how farre then haue they to conquer , and what store of stroks to share , vntill they come to conquer a city of the ( s ) getulians ? l. vives . their owne ( a ) writers ] dionisius ( lib. ) saith that the senators tore him in peeces and euery one bore away a peece wrapped in his gowne : keping it by this meanes from the notice of the vulgar ( b ) i know not whome ] this hee addeth either because the author is obscure , or because the lye that proculus told was vile & periured . ( c ) ignorance ] before that their philosopers shewed men the causes of eclipses , men when they saw them , feared indeed either some great mischiefe , or the death of the planets themselues , nor was this feare only vulgar , euen the learned shared in it , as stefichorus , and pindarus , two lyrick poets ( d ) they should not rather ] not is put into the reformed copies otherwise the sence is inuerted , ( e ) that that eclipse ] the partly meeting of the sun and moone depriues vs of the suns light , and this is the eclypse of the sun but the shade of the earth falling from the suns place lineally vpon the moone , makes the moones eclipse . so that neither can the sunne bee eclipsed but in the moones change , and partile coniunction with him ; neither can the moone be eclipsed but at her ful , and in her farthest posture from the sunne : then is she prostitute to obnubilation . ( f ) the regular ] regular and canonicall is all one : of canon the greeke word : well was this waighed of the augustine monkes , who holding the one insufficient , would be called by them both . ( g ) adde vnto this ] liuie , a tempest suddainely arose , with great thunder and lightning : ( h ) of hostilius ] some write that he and his whole house was burnt with lightning . some , that it was fired by martius ancus his successor . ( i ) embase ] vilefacere saith saint augustine , but this is not well , nor learnedly : no , if any of our fine ciceronians correct it , it must be uilificare : for this is their vsuall phrase : hominificare , animalificare , accidentificare , asinificare . ( k ) hortensius ] wee haue lost it : that which some take to bee it , is the fourth of the tusculanes . marcellus . ( l ) tarquinius priscus ] the fift romaine king , demaratus his sonne of corinth , hee was slaine by shephards suborned by the sonnes of martius ancus . after him came seruius tullus his step-sonne , powrefull in peace , and warre : who adorned his citty with many good institutions . hee was slaine by the meanes of tarquin the proude . this tarquin was brutish and cruell to his people : but exceeding valourous in warre and peace . ( m ) the capitol ] on the hill saturnius , afterwardes called tarpeius , did hee dedicate the capitol to almighty ioue . ( n ) and whereas ] the seauenth and last king of the romaines , hee was expelled by brutus , collatinus , lucretius , valerius , horatius &c. partly because of many old iniuries , but chiefely for his sonne sextus his rape of lucresse . hee was befieging ardea when the people beganne this depriuation , and when he came to the citty , brutus , that came into the campe another waie , with-drew all his army from him . ( o ) tusculum ] it is more commonly beleeued that hee died at cumae with king aristodemus , liuing neere at the age of . yeares : i doe not denie his stay some yeares at tusculum with octauius mamilius his sonne in law , vntill at that memorable filed at lake regillus ( now called lago . di . s. prassede ) mamilius was slaine by t. herminius , legate of rome . which perhaps is cause of saint augustines forgetfulnesse in a matter of so small a moment , caring not whether it bee reported thus or thus , ( p ) his owne daughters consent ] nay , furtherance it is sayd , and continuall vrging her husband to the fact . ( q ) there owne pride ] a pithy and elegant saying . ( r ) twenty miles ] eighteene , saith ruffus , won by ancus from rome to ostia by the sea . eutropius hath but sixteene . ( s ) getulians ] getulia is a part of affrike , neere the inhabitable zone , as mela saith . salust writeth thus of them . the rude and barbarous getulians dwelt at first in africa : the flesh of wild beastes & grasse was their meate , as beasts , haue also their apparell . law had they none , nor gouernment , nor place of aboade . this and more hath salust of the getulians . mela saith they are a great and populous country . of the first romaine consulls ; how the one expelled the other out of his country , and hee himselfe , after many bloudy murders , fell by a wound , giuen him by his wounded foe . chap. . vnto these times , adde the other , wherein ( as salust saith ) things were modestly and iustly caried , vntill the feare of tarquin and the hetrurian warre were both ended . for whilest the hetrurians assisted tarquins endeauours of re-instalment , rome quaked vnder so burthenous a warre . and therefore ( saith salust ) were things caried modestly and iustly , feare beeing the cause here of by restraint , not iustice , by perswasion . in which short space , o how cruell a course had the yeare of the two first consulls ! the time beeing yet vnexpired , brutus debased collatine , and banished him the citty : and soone after , perished he himselfe , hauing ( a ) enterchanged a many wounds with his foe , ( b ) hauing first slaine his owne sonnes , and his wiues brothers , because he found them actors in a plot to recall tarquin . which deed , virgill hauing laudably recited , presently doth in gentle manner deplore it : for hauing sayd . — natosque pater mala bella mouentes ad panam pulcra pro libertate vocabit . his sonnes , conuict of turbulent transgression he kills , to quit his country from oppression . presently in lamenting manner he addeth . infaelix , vtcunque ferent ea fact a minores haplesse , how ere succeeding times shall ringe . howsoeuer his posterity shall ring of the praise of such an act , yet haplesse is he , that giues deathes summons to his owne sonnes : but to giue some solace to his sorrowes , he addeth after all . vi●…t amor patriae laudumque immensa cupido , conquer'd by countries loue , and lawds high thirst . now in brutus his killing of his owne sonnes , and ( c ) in beeing killed by tarquins sonne , whome hee had hurt , and tarquin himselfe suruiuing him , is not ( d ) collatines wrong well reuenged , who beeing so good a cittizen was banished ( onely because his name was but tarq●…n ) as well as tarquin the tyrant : ( e ) it was the name ( you say ) that was the cause of this : well , hee should haue beene made to change his name then and not to abandon his country . againe ( f ) this word would haue beene but little missed in his name , if hee had beene called l. collatine onely : this therefore was no sufficient cause , why hee , beeing one of the first consulls , should bee forced to abiure both his honours and his citie . but is this vniustice being so detestable , and so vse-lesse to the state fit to bee the foundation of brutus his glory ? did he these things , being conqu●…r'a by our countries loues , and laudes high thirst ? tarquin beeing expelled , lucraetia's-husband was ioyned consull with iunius brutus : how iustly did the people respect the conditions of the man a●…d not the name ? but how vniustly did brutus ( hauing powre to depriue him onely of the cause of the offence , his name ) in depriuing him both of his country , and place of honour ? thus these euills , thus these thwart effects fell out euen then when things were said to be carried so modestly and so iustly . and ( g ) lucraetius , that had br●…tus his place , died ere this yeare ended : so that p. valerius that succeeded collatine , and m. horatius that had lucraetius his place , ended that hellish and murderous yeare , which saw it selfe passe by fiue consulls . this was the yeare , wherein rome deuised her platforme of new gouernment , their feares now beginning to surcease , not because they had no warres , but because those they had were but light ones : but the time beeing expired wherein things were modestly and iustly carried , then followed those which salust doth thus breeflie deliniate . then b●…ganne the patriots to oppresse the p●…ople with seruile conditions , to iudge of life and death as imperiously as the kings had done before , to thrust men from their possessions , to put by all others , and to s●…are all themselues ; with which outrages , and chiefly with their extorted taxes , the people beeing to much vexed , ( beeing bound both to maintaine an armie and also to par contributions besid●…s ) they rusht vppe to armes , and entrenched themselues vpon mount sacer , and auentine : and there they made them tribunes , and diuers lawes ; but these discords and tumultuous contentions ended not till the second african warre . l. vives . hauing ( a ) ent●…rchanged ] with arnus , king tarquinius sonne●… beeing slaine , the matrons mourned a whole yeare for him , and his coll●…ague , valerius made an oration in his praise , the first of that kinde in rome . ( b ) hauing first slaine ] the vite●… , brutus his wiues brethren , conspired with certaine secret messengers of tarquin , to bring him secretly in againe , and made titus and tiberius , brutus the consull sons , priuy and pertakers in this affaire . brutus discouering the plot , put them all to death ( c ) in beeing killed ] the manuscripts haue this diuersly : wee haue it the best . ( d ) collatines wrong ] i noted before , that those that depriued their fellowes in consull-ship liued not a yeare after . ( e ) for it is sayd ] hee was sonne to m. iunius , and tarquins sister . ( f ) this name would ] some hereof transpose the word if , but erroneously . ( g ) lucraetius ] this first yeare had fiue consulls : first brutus and collatine : then p. valerius poplicola in collatines place , then sp : lucraetius ( after the death of brutus in warre , ) had brutus his place : and hee dying ere the end of the yeare , m. horatius puluillu : succeeded him . of the vexations of the romaine estate , after the first beginning of the the consulls rule : and of the little good that their gods all this while did them chap. . bvt why should i spend so much time in writing of these things , or make others spend it in reading them ? how miserable the state of rome stood all that long time vntill the second punike warre , how sorely shaken by forraine warres , and intestine discord , salust hath already made a succinct demonstration . so that their victories neuer brought any true felicity to the good , but onely vaine solaces to the wretched , and inductions & inticements to the turbulent , to continue disquiets progresse . let no wise romaine then bee angry with vs for saying this : but we need not intreate , wee are already assured , they will not . for wee vse but the words of their owne writers , and that with farre lesse gall , then themselues meant it , and in lesse glosse then they spoake it . yet those doe they learne , and those they make their children learne : then why stomack they mee for saying as salust sayes : many troubles , seditions , and lastly ciuill warres burst out , whilst a few ( a ) of the greatest , vnder the honest stile of fathers , vsed the licence of tyrants , nor did the cittizens attaine the titles of good and bad , according to their ( b ) deserts in the state ( all being fowle a like ) but he that had most wealth and powre to iniure , because hee defended the present gouernment ( as fittest for his turne ) hee was the onely good man. if these writers now held it as pertinent to an honest mans liberty to be so free tongued against their owne citties corruptions , which other-wise they haue beene often enforced to commend , in that they had no knowledge of any better state , wherein they might become denizens eternall ; what then shall wee doe , whose trust in god by how much it is firmer , so much ought our tongues to bee the freer , in repelling the scandall they cast vpon our sauiour christ , with intent to seduce vnsettled and vnsound mindes from that citty , where happinesse is mans possession vnto all eternity ? neither do we loade their gods with any more horrid guilt , then their owne writers doe , whom they reade and reuerence : what wee say , we say it from them , beeing vnable to recite all , or all that they haue of this kind . ( c ) where then were these gods , ( which men hold so venerable for the attayning of worldly vanities ) when the romaines , whose seruices they angled for so cunningly , were afflicted so extreamely ? where were they when consull valerius was slaine in defence of the capitol , when it ( d ) was scalled by slaues and exiles ? it was rather in his powre to protect the temple of iupiter , then in the powres of all that kennell of gods , and their great king , to yeeld him any helpe at all . where were they when the citty being so ouer-borne with seditions , was faine to send to athens to borrow lawes , and in that little expectation of quietnesse , was vnpeopled by such a sore famine and pestilence ? where were they besides , when the people in this great famine , elected their first praefect of the prouision , and when that in the increase of this dearth , ( e ) sp : aemilius , for distributing of corne ouer bountifully amongst the starued people , was brought in suspition of affecting monarchy , and at the instance of the sayd praefect , by the meanes of l quintius , dictator , an aged weake man , hee was slaine by the hand of q. seruilius the generall of the horse-men , not without a most dreadfull and dangerous tumult in the whole citty . where were they when at the beginning of a wastefull pestilence , the people beeing wholy tyred with frustrat inuocations , thought it fitte to appease them with new ( f ) bed-spreadings , a thing neuer done before ? then were there beddes brought into the temples and spread in honour of the goddes , and hence this sacrifice ( nay sacriledge ) tooke the name . where were they when for ten full yeares together the romaines neuer fought against the veians but they had the worse , until furius camillus was faine to help them , whome they kindly banished afterwards for his good seruice ? where were they when the galles tooke rome , sacked it , spoyled it , burned it , and made a very shambles of it ? where were they when that great plague destroyed almost all the citty , and camillus amongst the rest , who hadde saued his thanklesse country from the veians and after from the galles ? in this pestilence they first brought vppe their stage-playes , a greater plague then the other , to their conditions though not to their carkasses . where were they , when ( g ) another sadde contagion arose ( as it is said ) from the poysoning trickes of the matrons , yea of the most and noblest , whose conditions herein proued worse then all those pestilent ayres ? or when the two consuls with their armie beeing shutte in the caudine straites by the samnites , were gladde to make a base composition with them ? and deliuering sixe hundred gentlemen for hostages , went away with all the rest , without armes , without baggage , without any thing but their very vpper garments ? or when the army perished almost wholly , part by the plague , and part by thunders ? or when in another great mortallity the citty was forced to fetch aesculapius ( as a phisition for her ) from epidaurus , because iupiter the king of the capitoll , hadde euer beene so imployed in his youth in rapes and adulteries , that these exercises gaue him no time to learne physicke . or when the brutians , lucans , samnites , hetrurians and senonian galles , conspiring altogether , first flew their ambassadours , and then a whole army with the praetor , ten tribunes , and thirteene thousand soldiours ? or then when the long and fatall sedition in the cittie , wherein the people at last incamped them-selues on ianiculus , hauing booty-haled all the whole cittie ? which mischiefe grew to such a lamentable passe , that they were gladde ( for the last refuge in all desperate cases ) to create a dictator : hortensus , who hauing re-vnited the people , and recalled them , died in his office , as no dictator had done before , which was a great shame to the gods , now that aesculapius was come to make one . and ( h ) then grew wars so fast vpon thē , that their proletarii their brood-men , those that they alwaies forbare for getting of childrē , being so needy they could not follow the wars themselues , were now for want of soldiars , compelled to serue them-selues ? for now did ( i ) pyrrhus that famous and warlike epirot ( beeing called in by the tarentines ) become romes heauie foe : ( k ) and asking the oracle of his successe , truly apollo answered him very neatly , in such ambiguous manner , that which way so ere it happened , his deity might stand vnblemished : aio te aeacida romanos vincere posse : saith hee : so that whether pyrrhus or the romaines hadde the vpper hand , the oracle neede not care , for apollo speakes true how euer . after this , followed a sore and bloudy fight , wherein notwithstanding ( l ) pyrrhus was conquerour , so that now hee might iustly esteeme phaebus a true fore-teller , as he vnderstood him ; but that in the next conflict the romaines hadde the better ( m ) and in this great hostility , arose as great a plague amongst the women : for , ere they could bee deliuered , being bigge with childe , still they dyed . now heere aesculapus hadde an excuse , hee professed him-selfe ( n ) the prince of physicke and not of mid-wifery . cattell dyed also so sore , that one would haue thought the worldes vtter vastation was entered . and then there was a winter how strangely vnseasonable ! the snow lying in the market-place forty daies together in a monstrous depth ; all tiber beeing frozen quite ouer : if this hadde hapened in our times , lord how it would haue beene scanned vppon . and then for that ( o ) great pestilence , how many thousand tooke it hence : ( which maugre all aesculapius his druggs ) lasting till the next yeare , they were faine to betake them-selues to the bookes of the sybils : ( p ) in which kind of oracles ( as tully saith well in his booke de diuinat . ) the expounders of them are oftener trusted , then otherwise ; gesse they neuer so vnlikely : and then it was said that the pestilence raged so because that ( q ) many of the temples were put vnto priuat mens vses : hereby freeing aesculapius either from great ignorance , or negligence . but why were these temples turned vnto priuate habitations without prohibition , but onely because they saw they hadde lost too much labour in praying to such a crue of goddes so long : and so becomming wiser by degrees , had left haunting of those places by little and little , and at length abandoned them wholy , for the priuate vses of such as would inhabit them . for those houses that as then , for auoiding of this pestilence , were so dilligently repared if they were not afterwards vtterly neglected , and so incroched vppon by priuat men as before ; varro should bee too blame to say ( speaking of temples ) that many of them were vnknowne . but in the meane time this fetch was a pretty excuse for the goddes , but no cure at all for the pestilence . l. vives . a few ( a ) of the greatest ] the plebeians , either through hate to the nobles , or ambition in them-selues , disturbed the common state exceedingly , to assure and augment their owne : pretending the defence of the peoples freedome , notwithstanding in all their courses the patriots opposed them , abstracting from the peoples meanes to share amongst them-selues , pretending the defence of the senates dignity , which the state would haue most eminent : but indeed they did nothing but contend & bandy factions , each with other , according to his power . ( b ) deserts ] some books put in incesserant , but it hurteth the sence . ( c ) where then were ] all this relation of augustines is out of liuie : read it in him least our repitition becomme both tedious and troublesome . ( d ) it was scaled ] incensum scaled , and not incensum fired : ( e ) sp. aemilius ] this must be melius assuredly , by the history . ( f ) bed-spreadings ] it was an old fashion to banket vpon beds . but in their appeasiue , and sacrifical banquets , in the temples , and in the night orgies , they made beds in the place , for the gods to lye and reuel vpon , and this was called lectisterium , bed-spreading . the citty being sore infected with the plague ( saith liuie lib. . ) a few yeares ere it was taken by the galles , the sybils bookes directed the first bed-spreading , to last eight dayes : three beds were fitted : one for apollo and latona , one for diana and hercules , one for mercury and neptune . but how this can bee the first bed-spreading i cannot see , seeing that in the secular games that poplicola , brutus his collegue ordayned , there were three nights bed-spreadings : valer lib. . censorin de die natall . ( g ) another ] in y● consulship of c l. marcellus & t. ualerius , was a great question in the court about poisons because many great men had bene killed by their wiues vsing such meanes . ( h ) then grew wars ] against the samnites , galles , tarentines , lucans , brutians , and hetrurians : after al which , followed pyrrhus the king of epirus his warre . but now a word or two of the proletarij , the brood-men here named : seruius tullus the sixt king of rome , diuided the people into six companies or formes , in the first was those that were censured worth c. m. asses ; or more , but vnder that king the greatest censure was but c x m. ( plin : lib. . ) the second contained all of an estate between c. and lxxv asses . the third , them vnder l. the fourth them vnder xxxv . the fift , them vnder xi . the last was a century of men freed from warre-fare , proletarii or brood-men , and capiti-censi . a brood-man was hee that was rated ml . asses in the censors booke more or lesse , and such were euer forborne from all offices and vses in the cittie , beeing reserued onely to begette children , and therefore were stiled proletarii , of proles , brood or ofspring . the capite censi were poorer and valued but at ccclxxv . asses . who because they were not censured by their states , were counted by the poll , as augmenting the number of the cittizens . these two last sorts did seru. tullius exempt from all seruice in warre , not that they were vnfit them-selues , or hadde not pledges to leaue for their fealty , but because they could not beare the charges of warre ; for the soldiers in those daies maintained them-selues . it may be this old custome remained after the institution of tribute , and the people of rome thought it not fitte that such men should go to warre , because that they accounted all by the purse . this reason is giuen by valerius and gellius . but these brood-men were diuers times ledde forth to the wars afterward , mary the capite censi neuer , vntill marius his time , and the warre of iugurthe : salust . valer. quintillian also toucheth this in milite mariano . and here-vppon marius their generall was called capite census . ( i ) pyrrhus ] descended by his mother from achilles , by his father from hercules , by both from ioue : this man dreaming on the worlds monarchy , went with speed at the tarentines intreaty against the romaines : hence hoping to subdue italie , and then the whole world , as alexander had done a while before him . ( k ) who asking ] cicero de diuinat . ( lib. ) saith that it is a verse in ennius : aio and as in the text . which the poet affirmeth that the oracle returned as answer to pyrrhus in his inquiry hereof . whence tully writeth thus . but now to thee apollo , thou that sittest vpon the earths nauell , from whence this cruel and superstitious voice first brake . chrysippus fill'd a booke with thine oracles , but partly fained ( i thinke ) and partly casuall , as is often seene in ordinary discourses : and partly equiuocall , that the interpreter shall need an interpreter , and the lotte must abide the try all by lotte : and partly doutful , & requiring the skil of logike . thus farre he : seeming to taxe poets verse with falshood : pyrrhus is called aeacides , for achilles was son to peleus , and peleus vnto aacus . virgill . ipsumque aeacidem &c. meaning pyrrhus . ( l ) pyrrhus was conqueror ] pyrrhus at heraclea ouerthrew valerius , consull , but got a bloudy victory : whence the heraclean victory grew to a prouerb ; but after sulpitius and decius foyled him , and curius dentatus at length ouerthrew him and chased him out of italy . ( m ) and in this ] this is out of orosius ( lib. . ) hapning in the consulship of gurges and genutiu●… , in pyrrhus his warre . ( n ) prince of physicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : iatros is a physitian , obstetrix , a mid-wife : and archiatri were also the princes physitians : iustin . codic . of the comites , and archiatri which the spaniards call protomedici , &c. ( o ) great pestilence ] ( oros. lib. . ) in the entrance of the first affrican warre . ( p ) in which ] cice. de diuini : ( lib. ) at large , of the sybils and their books . ( q ) many of the temples ] the sooth saiers answer in tullies time concerning the prodigies , was y● very same . cic. orat. de aruspic . respons . the miseries of the romaines in the affrican warres and the small stead their gods stood them therein . chap. . bvt now in the wars of affrica , victory still houering doubtfully betwixt both sides , and two mighty and powerful nations vsing all their might & power to reciprocrall ruine , how many petty kingdomes perished herein ? how many faire citties were demolished , or afflicted , or vtterly lost ? how sar did this disastrous contention spread , to the ruine of so many realmes and great estates ? how often were the conquerors on either side conquered ? what store of men ( armed and naked ) was there that perished ? how many ships were sunke at ●…eas by fight and tempest ? should we particularize , wee should become a direct historiographer . then rome beeing in these deep plunges , ran head-long vnder those vaine and rediculous remedies : for then ( a ) were the secular plaies renued by the admonition of the sibils books : which institution had bin ordained an hundred yeares before , but was now worn out of al memory , in those so happy times . the high priests also ( b ) renued the sacred plaies to the hel-gods with the better times had in like manner abolished before : nor was it any wonder to see thē now reuenged , for the hel-gods desired now to becom reuellers , being inriched by this continual vncesing world of men : who ( like wretches ) in following those blody & vnrelenting wars , did nothing but act the diuels reuels , and prepare banquets for the infernal spirits . nor was there a more laudable accident in al this whole war , then that regulus should be taken prisoner : a worthy man , and before that mishap a scourge to the carthaginians : who had ended the affrican war long before , but that he would haue boūd the carthaginians to stricter conditions then they could beare . the most sodaine captiuity , & the most faithful oth of this man , and his most cruel death , if the gods do not blush at ( c ) surely they are brazen-fac'd , and haue no blood in them . nay for all this , romes wals stood not safe , but tasted of some mischiefe , and all those within them , for the riuer tiber ( d ) ouer-flowing , drown'd almost al the leuel parts of the citty : turning some places as it were into torrents , and other some into fens or lakes : this plague vshered in a worse of fire , ( e ) which beginning in the market-place , burned al the higher buildings therabouts , sparing not the owne ( f ) harbor and temple of vesta , where it was so duly kept in , by those ( g ) not so honorable as damnable votaresses . now it did not only continue here burning but raging : with the fury wherof the virgins being amazed ( h ) metcllus the high priest ran into the fire , and was half burned in fetching out of those fatal reliques which had bin the ruin of ( i ) three citties , where they had bin resident . ( k ) the fire neuer spared him for all he was the priest. or else the true deity was not there , but was fled before though the fire were there still : but here you see how a mortal man could do vests more good then she could do him : for if these gods could not guard them-selues from the fire , how could they guard their citty which they were thought to guard frō burnings and inundations ? truly not a whit , as the thing shewed it selfe : herein we would not obiect these calamities against the romains , if they would affirme that al these their sacred obseruations only aime at eternity , and not at the goods of this transitory world ; and that therefore when those corporall things perished , there was yet no losse by that , vnto the endes for which they were ordained , because that they might soone be made fit for the same vses againe . but now such is their miserable blindnesse , that they think y● those idols that might haue perished in this fiery extremity , had power to preserue the temporall happines of the citty : but now seeing that they remained vnconsumed , and yet were able to shew how such ruins of their safeties and such great mischiefs hath befalne the citty , this makes them ashamed to change that opinion which they see they cannot possibly defend . l. vives . then were ( a ) the secular plaies ] i think it will not be amisse if i say somwhat of those plaies , from their first originall . ualesius sabinus , a rustick , as the best were then , praying for his three sick children , heard a voice y● said they should recouer , if he would carry them ouer tiber to terentum , & there recreate them with the warm water of dis and proserpina . valesius dreaming of the citty terentum , though it were far off , and no such riuer as tiber neer it , yet hiring a ship , sailed with his sons to ostia , & setting them on shore to refresh them-selues in mars his field , he asked y● ship-master where he might haue som fire : he replied at the adioining terentū , for ther he saw som that the sheapheards had made : ( it was called terentum of tero to weare , because the riuer ware away the shore : or because dis his alter was there inhumed ) ualesius hearing the name commanded the shippe to put ouer thether , thinking this was the place mean●… by the oracle : and departing to the citty , to buy an altar , hee bad his seruants meane while to digge a place for it . they digged . foot deep , and there they found an old altar inscrib'd , to dis and proserpina . ( this the romaines had inhumed after their infernall sacrifices , beeing to fight with the albasnes , for so the deuil bad them doe ere they ioyned battaile . ) ualesius returnes , and finding the altar , offers blacke offrings to dis and proserp . and spreading beddes for the gods , staied there three nights ( for so long after were they sicke ) with reuells and dances , that these children had escaped this sicknesse . this custome . p. v. poplicola , one of valesius his progeny brought into the citty , in the first yeare of the freedome . three daies and nights the people watched at the altars of ioue and apollo , offring a white bull , and certaine children whose parents were liuing sung a song to apollo . then watched they at iuno's : offring a white heifer ; this was in the day time : on the night at dianas , proserpina's , terra's and the destenies , offring black creatures , and burning of tapers : and then were stage-plaies presented to apollo , and diana , and the circian games : and those stately and famous spectacles were called the secular plaies , because they were acted once euery age , taking an age here for the longest space of mans life : some giue it more yeares , some lesse , as it is in censorinus . the romaines called an c yeares , an age : as valerius , antias , varro , & liuie lib. . doe report . but by the quindecimvirs commentaries , and augustus his edict , together with horace his verse , it includes a space of ten yeares more , and euery c. x. yeare , those plaies were kept . though this verse of horace , certus vndenos deciès per annos , which censorinus and others trust to , i cannot see but may be read certus vt denos decies per annos , and so diuers doe reade it . but there is another greeke verse cited by zosimus , cut of the sybills bookes , hee saith , wherein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without point or accent . besides , the crier called the people inthese words come to those plaies that none of you euer saw , nor hereafter euer shall see . hence came vitellius flattery to claudius , presenting those plaies : may you doe it often . poplicola , as wee said , first presented them : ab vrbe cond . ccxliiii . yeares : they were renewed ab. vr . con. d. i. consulls , p. cl. pulcher and l. iuni. brutus , the xi . yeare of the first african warre : acted againe , the third yeare of the second punick warre : consulls , m. manlius m. censorinus . fourthly , before their time , l. aem. lepidus , and l. aurel. orestes , consulls , the fift : augustus and arippa presented , hauing brought them to the iust time : consulls , furnius and sillanus : the sixt , c l. caesar , too soone for the time : himselfe and l. vitellius , the third consulls . the seauenth , domitian , after a true computation , himselfe and l. minutius ruffus being consulls : the eight septimius severus , at their iust time : conss . chilo , and vibo . the ninth phillip vostrensis ab vrbe cond . a m. years : aemilianus and aquilinus being conss . cassiodore . thus much of the secular plaies from varro , valer. horat. l. florus , festus , zosimus , herodian , suetonius , censorinus , cassiodorus , porphiry , aeron , and politian , now to the rest . ( b ) renewed ] here seemes a difference betweene the plaies of dis and proserpina , and the secular plaies , but indeede there is none , vnlesse augustine diuide the infernall orgies , from the sacrifices offered at the same time to other gods : and truely the infernall orgies and the secular plaies seeme to differ in their originall : for festus saith thus : the tauri were games made in honour of the infernall gods , vpon this occasion . in the raigne of tarquin the proude , there falling a great death amongst the child-bearing women , arising out of the too great plenty of bulls-flesh , that was sold to the people , herevpon they ordained games in honour of the infernalls , calling them tauri . thus farre festus . besides , the secular plaies were kept vnto apollo on the day , and diana on the night , but the tauri were kept to the infernall powres . ( c ) surely brasse ] some put aerei , ayry , for arei , brazen , and more fitting to augustines opinion : for the platonists say the diuells are ayrie creatures , whose doctrine augustine doth often approue in some things , as wee will shew hereafter . in blushing the bloud adornes the face with red-nesse . ( d ) ouer-flowing ] oros. l. . ( e ) fire ] ib. liu. lib. . ouid. fast. . sencca's declamers dispute whether metellus should bee depriued of his priesthood or no beeing blind ; the law commanding them to haue a perfect man to their priest. ( f ) harbour and temple ] because there was the fire worshipped as is immediately declared . ( g ) honoured ] their honour was vniuersall great , their very magistrates gaue the way vnto v●…stas priests . ( h ) metellus ] l. caecilius metellus was high priest , twice consull , dictator , maister of the horse , quindecemvir in the sharing of the landes , and hee was the first that led elephants in . triumph in the first african warre , of whom q. metellus his sonne left recorded in his funerall oration , that he attained the ten things so powrefull and so admirable that the wisest haue spent all their time in their quest . that is , to bee a singular warriour , an excellent orator , a dreadlesse commander , a fortunate vndertaker , a especiall aduancer of honor , an absolute man of wisdome , a worthy common-wealths man , a man of a great estate well gotten , a father to a faire progenie , and the most illustrious of the whole cittie . plin. lib. . cap. . ( i ) three citties ] ilium , lauinium , alba. ( k ) the fire neuer ] this place is extreamely depraued , we haue giuen it the best sense befitting it . of the sad accidents that befell in the second african warre , wherein the powers on both sides were wholy consumed . chap. . bvt all too tedious were it to relate the slaughters of both nations in the second african warre , they had so many fightes both farre and neere , that by ( a ) their owne confessions who were rather romes commenders then true chroniclers , the conquerours were euer more like to the conquered then otherwise . for when hannibal arose out of spaine , and brake ouer the pirenean hilles , all france , and the very alpes , gathering huge powres , and doing horrible mischieues in all this long tract , rushing like an inondation into the face of italy , o what bloudy fields were there pitcht , what battailes struck ! how often did the romaines abandon the field , how mans citties fell to the foe , how many were taken , how many were razed ? what victories did that hanniball winne , and what glories did he build himselfe vpon the ruined romaines . in vaine should i speake of ( b ) cannas horrible ouer-throwe , where hanniballs owne excessiue thirst of bloud was so fully glutted vpon his foes , that hee ( c ) himselfe bad hold : ( a ) whence hee sent three bushells of rings vnto carthage , to shew how huge a company had fallen at that fight , that , they were easier to be measured thē numbred : and hence might they coniecture , what a massacre there was of the meaner sort , that had no rings to weare , and that the poorer they were the more of them perished . finally , such a defect of souldiars followed this ouer-throw , that the romaines were faine to get ( e ) malefactors to goe to warre for quittance of their guilt ; ( f ) to set all their slaues free , and out of this gracelesse crue , not to supply their defectiue regiments , but euen to ( g ) make vp a whole army . nay these slaues , ( o ( h ) let vs not wrong them , they are free men now ) wanted euen weapons to fight for rome withall : that they were faine to fetch them out of the temples , as if they should say to their gods , come , pray let these weapons goe , you haue kept them long inough to no end : wee will see whether our bondslaues can doe more good for vs with them , then your gods could yet doe : and then the treasury fayling , the priuate estate of each man became publike , so that each one giuing what he was able , their rings , nay their very bosses , ( the wretched marks of their dignities ) being al bestowed , the senat themselues ( much more the other companies & ( i ) tribes ) left not themselues any mony in the world : who could haue endured the rages of those men , if they had bin driuen to this pouerty in these our times ? seeing we can very hardly endure them as y● world goeth now , although they haue store now to bestow vpon stage-plaiers , which as then , they were ful faine of , for their vttermost means of safety , to spend vpon the soldiars ? l. vives . by ( a ) their owne ] liu. proaem . . decad. the victors were the nearer vnto ruine , continually . sil. ital. . this poet , and liuy , the first in verse , and later in prose , haue recorded these warres at large . besides others , reade them . ( b ) cannas ] there haniball gaue the romaines a●…ore ouer-throw in the third yeare of the warre . l. aem. paulus , and l. terent. varro , consulls . liu. lib. . cannas is not the towne canusium , but a towne in apulia , nere the riuer aufidus now cannella . sabbellic . annot. ( c ) himselfe badde hold ] perhappes augustine meaneth of the wordes that hanniball said to maharball , that willed him to march straight vnto rome : no saith hee , let our foes leade the waie , all is well , wee will follow them at leasure . for i reade not that hanniball euer spared the romaines , either in the fight or after it . vnlesse it bee their that liuie saith , that after the fight at cannas , hannibal called the romaines to him ( which hee neuer did before ) and gently told them , that it was not for bloud , but for empire and dignity that he warred with them , allowing them leaue to redeeme the prisoners , rating an horse-mans ransome at fiue hundred peeces , a footmans at three hundred , a seruants at a hundred . ( d ) three bushels ] some adde halfe a bushell , some diminish two bushels , which liuie saith is most likely . the ring was the gentlemans marke or cognisance , distinguishing them from the common sort : the senate also and the nobility wore them . but they were generally vsed about this time . ( plin. lib. . ) else ( saith he ) they could not haue sent three bushels of them to carthage . a bushell what it is budaeus declares , in his booke de asse , amongst other measures the discourse is long , look it there . ( e ) malefactors ] iunius bubulcus his deuice , in imitation of romulus , that made his citty populus by allowing sanctuary to male factors . oros. lib. . iunius ( saith liuie ) allighted from his horse and proclaimed , that all such as were capitall offenders , or desperate oebters , should go with him to warre , vpon condition to bee freed of all their aff●…ctions . ( f ) to set all the slaues ] eight thousand of slaues were freed , imbanded , and called volones : because beeing asked if t●…ey would fight , each one said volo , i will. liuie . ( g ) make a whole ] for there were eight thousand of these , and six thousand of them malefactors , whom they armed with french spoiles of c flaminius his triumph . ( h ) nay let vs not ] though they were not free vntill they had ouerthrown hanno at beneuentum , and were therefore freed by the generall gracchus , vnder whome they fought most stoutly . ( i ) and tribes ] whether this word bee added by some other or no , i know not . truly the senate them-selues were of the tribes , which were three in the whole , as romulus appointed them at first , but in time increased to thirty fiue . the senators , gentlemen and plebeyans were parts of each of these : nor was there any romaine cittizen but he was of some tribe . is there any of you ( saith cicero antonian . . ad pop. rom. ) that hath no tribe ? none . they haue made him patron of thirty fiue tribes . wherefore what should this meane ? the senate was as well diuided from the tribes , as it was from the gentlemen and plebeyans ; or it may be spoken as this is : the senate and people of rome , or , the senate people and commonty of rome : both , or all three , being all included one in another : this hold 〈◊〉 the most likely . of the ruine of the saguntines , who perished for their confederacy with rome ; the romaine gods neuer helping them . chap. . but in all the disasters of the second affrican warre , there was none more lamentable then the dissolution of the ( a ) saguntines : these inhabiting in a citty in spaine being sworne friendes to the romaines , were destroied for keeping their faith to them . for haniball breaking the league with rome , gaue here the first occasion of warre , inguirting the citty of saguntum with a cruell and straight siege : whereof the romaines hauing intelligence , sent an ambassage to wish haniball to raize his siege : but the legats being dispised by him , went to carthage , whence ( hauing done nothing ) they returned without any redresse for the breach of the league , and in the meane time , this citty ( whilom so stately ) was now brought to that misery , that about eight or nine months after the beginning of the siege , the affricans tooke it and raized it to the very ground . to reade how it perished were a horror ; much more to write it : yet i wil run ouer it briefely , seeing it is very pertinent to the argument we prosecute : first it was eaten downe with famine : for some say it was driuen to feed vppon the carkasses which it harboured . and then being in this laborinth of languors , yet rather then it would take in haniball as a conqueror , the cittizens made a huge fire in the market-place , and therein intombed all their parents , wiues , children and friends ( after they had slaine them first ) and lastly them-selues ( b ) here now these gluttenous , trecherous , wastefull , cousening , dauncing gods should haue done somew-hat : heere they should haue done some-what to helpe these distressed faithfull friendes of the romaines , and to saue them from perishing , for their loyalties sake . they were called as witnesses betweene both , when the league was made betweene rome and these poore men ; who keeping that faith which they hadde willingly passed , sollemnely sworne , and sacredly obserued , vnder their protections , were besieged , afflicted , and subuerted by one that had broken all faith , all religion . ( c ) if the goddes with thunder and lightning could fright hanniball from romes walles , and make him keepe aloofe from them , they should first haue practised this here : for i dare auerre , that with farre more honesty might they haue helped the romaines friends , beeing in extreames , for keeping their faith to them , and hauing then no meanes nor power , then they did the romaines them-selues , that fought for them-selues , and had very good forces , and purses able to repell hannibals powers . if they hadde beene carefull guardians of romes glory , they would neuer haue left it stained with the sufferance of this sadde calamity of the saguntines . but now how sottish is their beleefe that thinke these goddes kept rome from perishing by the hand of victorious hanniball and the carthaginians , that could not saue saguntum from perishing for keeping hir faith sworne so sollemnly to the romaines ? if saguntum hadde beene christian and had suffered such an extremity for the gospell , ( though it ought not as then to haue wrackt it selfe by fire nor sword ) yet had it indured such for the gospell , it would haue borne it stoutly , by reason of that hope which it would haue held in christ to haue beene after all crowned by him with an eternall guerdon . but as for these false goddes , that desire to bee and are worshipped onely for the assurance of this transitory tearme of our mortallitie , what can their atturneies , their orators , say for them in this ruine of the saguntines , more then they said in that of regulus ? only he was one man , this a whole citty , but perseuerance in faith was cause of both calamities . for this faith would he returne to his foes , and for this would not they turne to their foes . doth loyalty then greeue the goddes ? or may vngratefull citties ( as well as men ) be destroyed , and yet stand in their gods liking still ? let them choose whether they like : if the goddes bee angry at mens keeping of their faith , lette them seeke faithlesse wretches to serue them . but if they that serue them and haue their fauours , bee neuer-the-lesse afflicted and spoiled ; then to what end are they adored ? vvherfore let them hold their tongues that thinke they lost their citty because they lost their gods : for though they had them all , they might neuer-the-les not only complaine of misery , but feele it at full , as regulus and the saguntines did . l. vives . the dissolution ( a ) of the saguntines ] ( liu. lib . ) saguntum is a citty of that part of spaine which is called arragon . a mile from our sea , built and inhabited by the zacynthi and the ardeates ( saith silius ) people that came into spaine before the destruction of troy. it was made famous by the fall , and true faith kept to the romaines . the ruines at this day doe shew the models of diuers ancient , and most magnifical houses and diuers inscriptions & monuments are to be seene there as yet . it is called now in spanish moruedre ; the old wall , belonging to the county & iurisdiction of valencia . there is a peece of the towre yet standing vpon the mountaine that diuides almost all spaine . polib . ( lib. . ) saith that it excelled al the citties in spaine , both for plenty , populousnes , & arts military . hanibal hated it , for sticking so to the romains : for it had done much hurt to the carthaginian consederats in spain : so he made war vppon it , both to reuenge the wrongs it had done others , and also to turne the whole aime of the war vpon the romaines , which he had desired most feruently euer since he was . yeares old . ( b ) here now ] some copies want dii , goddes , but they are imperfect . glutton is vsed by tully in an honest sence , calling cato a glutton of bookes . ( de fin . lib . ) ( c ) if the goddes ] liuie , lib. . hanniball standing before the walles of rome , being now to throw warres dice at the citty it selfe , a great tempest arose , and parted the armies , who were no sooner retired , the one to their tents , and the other into the citie , but immediatly it grew admirably faire and cleare : and this happened the second day also , both armies being in the field , and staying but for the signall to ioyne battles . which hanniball obseruing , grew superstitious , doubting the gods displeasure with him for staying there , and so commanded the campe to remoue from thence . of romes ingratitude to scipio , that freed it from imminent danger , and of the conditions of the cittizens in those times that saluste commendeth to haue beene so vertuous . chap. . fvrthermore , in the space betweene the first and second carthaginian warre when as saluste saith the romaines liued in all concord and content ( the remembrance of my theme makes me omitte much ) : in those times of concord and content , scipio , ( a ) that protector and raiser of his countrie , the rare , admirable ender of that so extreame , so dangerous and so fatall a warre as that of carthage was , the conqueror of hanniball , the tamer of carthage , whose very youth is graced with all praises of ( b ) religiousnesse , and diuine conuersation : this man so great and so gratious , was forced to giue place to the ( e ) accusations of his enemies , to leaue his country , which but for him had beene left to destruction , and after his high heroicall triumph , to bequeath the remainder of his dayes to the poore towne of ( d ) linternum : banishing all affect of his countrie so farre from him , that it is said that he ( e ) gaue expresse charge at his death , that his body should not in any case bee buried in that so vngratefull soyle of rome . ( f ) afterwards , in the triumph of cn. manlius ( vice-consull ) ouer the gallogrecians , the ( g ) luxurie of asia entred , the worst foe rome euer felt . guilded beds , and pretious couerings gotte then their first ingresse . then began they to haue wenches to sing at their banquets , and many other licentious disorders . but i am to speake of the calamities that they suffered so vnwillingly , not of the offences that they committed so lauishly . and therefore what i spo●…e of scipio , that left his country for his enemies ( hauing first preserued it from vtter ruine ) and died a willing exile , that was to our purpose , to shew that the romaine gods , from whose temples he d●…aue hanniball , did neuer require him with any the least touch of temporall felicitie , for which onely they are adored . but because saluste saith that rome was so well mannered in those dayes , i thought good to touch at this asian luxurie , that you might vnderstand that saluste spoake in comparison of the after-times , wherein discorde was at the highest floud , and good manners at their lowest ebbe . for then , ( that is betweene the second and last african warre , the ( h ) voconian law was promulgate , that none should make a woman his heyre , no were shee his ( i ) onely daughter ; then which decree , i can see nothing more barbarous and vniust . but indeed the mischieues that the cittie suffered were not so many nor so violent in the space betwixt the two punicke warres , as they were at other times : for though they felt the smarte of warre abroade , yet they enioyed the sweet of victorie ; and at home they agreed better then they did in the times of securitie . but in the last african warre , by the onely valour of that scipio , that therefore was surnamed african , that cittie , that compared and contended with rome , was vtterlye razed to duste and ruined ; and then brake in such an inundation of depraued conditions drawne into the state by securitie and prosperitie , that carthage might iustly be said to haue beene a more dangerous enemy to rome in her dissolution , then shee was in her opposition . and this continued vntill augustus his time , who ( me thinkes ) did not abridge the romaines of their liberty , as of a thing which they loued and prised , but as though they had vtterly despised it , and left it for the taking : then reduced be all things vnto an imperiall command , renewing and repairing the common-weale , that was become all moth-eaten and rusty with age , vice and negligence . i omitte the diuerse and diuersly arising contentions and battels of all this whole time : that league of ( k ) numance , stained with so foule an ignominie , where the ( l ) chickens flew out of their cages , as presaging some great ill luck ( they say ) vnto mancinus then consull : so tha●… it seemed ( m ) that little cittie that had plagued the romaine armie that besieged it so many yeares , did now begin to be a ( n ) terror to the romaines whole estate , and boded misfortune vnto those her powers that came against it . l. vives . scipio ( a ) that protector ] p. cornelius scipio african , who passing ouer into africke , fetched hanniball out of italy , sixteene yeares after his first entrie , ouer-threw him in ●…frick , chased him thence , and gaue end to this most dangerous warre . ( b ) religiousnesse ] liu. lib. ●… . besides from the time that he tooke on his gowne of man-slate , hee would neuer meddle in any matter publike or priuate , before he had beene in the temple , in the capitoll , and had meditated there awhile alone . this he vsed all his life time . ( c ) accusations ] liu. lib. . plut. in his life . ( d ) linternum ] it is in campania , called now torre della patria . ( e ) gaue charge ] liuie reciteth diuerse opinions of the place of his death . for it is vncertaine whether he died at rome , or no. ( f ) afterwards ] liu. lib. . the gallo-grecians were a people of the lesser asia , called in greeke galatae , of the galles that went thether vnder brenne , and inhabited there . ( g ) luxurie of as●… ] the lesser : whereof hereafter . ( h ) voconian ] preferred by q. voconius saxa , tribune . approoued by cato the elder , a little before perseus warre . liu. lib. . where volumnius is read for uoconius . ( i ) onely daughter ] though he had no other children but her . ( k ) league of numance ] hostilius mancinus consull with an armie of . was ouer-throwne by the numantines , being but . and forced to make a shamefull peace with them . ( l ) chickins flew ] the romaines in their warres vsed to carry chickens about with them in cages , and he that kept them was called pullarius , the chickin-keeper . if they fead greedily it was a good signe , if so greedily that part of their victuales fell to the earth , it was the best of all . for that was called tripudium solistimum , and once it was called terripanium , à pauiendo , of striking the earth in the fall of it . and solistimum of solum , the ground . for thus it was written in the augurs bookes , that if any of the chickens meate fell from them , it was tripudium . but an vnluckly signe it was , if they fedde not , as happened to p. claudius , caecus his sonne . but a worse if they flew out of their cages . the sooth-sayers ( as festus saith ) obserued the signes of fiue seuerall things : the heauens , birds , these tripudia , beasts , and curses . ( m ) little citty , ] without walles or fortes , keeping but an armie of . men . the warre began , because they receiued the sedigenses ( people that the romaines hated , and had ouer-throwne ) into their cittie and houses . ( n ) terror ] cicero calles carthage and numance , the two terrors of the romaine empire . pro muraena . of the edict of mithridates , commanding euery romaine that was to be found in asia , to be put to death . chap. . bvt as i said , these shall passe : marry not that of mithridates , ( a ) king of asia who gaue direct command , that what euer romaine was to bee found traffiquing or trauelling any where in al asia , vpon one certaine day he should be immediately slaine : and it was effected . how dolorous a sight was this , to see men slaine in such numbers , wheresoeuer they were taken , in field , way , towne , house , streete , court , temple , bed or table , or wheresoeuer , so suddenly and so wickedly ? what sorrowes would possesse the standers by , and perhaps the very doers of the deeds themselues , to heare the sad grones of the dying men ? vnto what extremity were the hosts of lodgings brought now , when they must not onely behold those murders committed in their houses , but euen helpe to performe them themselues . to turne so suddenly from gentle humanity vnto barbarous cruelty ? to do the act of an enemy in peace , and that on his friend , enterchanging indeed wounds with the murthered , the murthered being striken in the body , & the murtherer in the mind ? & did al these that were thus slaine , neglect auguries ? had they no gods publike nor priuat to aske counsell of ere they betooke them vnto this trauell from whence they were neuer to returne ? if this bee true , then haue they of our times no cause to complaine of vs , for the neglect of those things , the romaines of ould contemned them as vanities . but if they did not , but vsed to aske counsell of them , then tell me ( i pray ) to what end was it when other mens powers fell so heauy vpon these wretches without all prohibition , or meanes to avoyd them ? l. vives . mithridates ( a ) king. ] the first mithridates was of the bloud of the seauen persians that tooke the kingdome from the magi. antigonus king of syria was his foe and chaced him into cappadocia , where he was afterwards king : and so left his crowne to his sonne , he to his , and so downe to the sixt of his descent , the sixt was the mithridates that warred with the romaines , a man of a strong body , and of as stout a spirit , he guyded sixe horses in his chariot , he spake two and twenty seuerall languages , and was surnamed the great . first hee was friend to rome , for hee sent crassus ayde against aristonicus , but by reason of the warre hee had with nicomedes king of bythynia , he fell from affecting the romaines ; inuaded the romaine prouinces in phrigia , expelled the legate aquilius , and soone after imprisoned both him and q. oppius , viceconsuls together : and sent his letters forth through out all asia , that vpon one set day , what euer romaine were resident , in all his dominions , should be forthwith slaine without all respect of dignity , age , sexe or place that hee should fly into . and it was done as he commaunded . of the more priuat and interior mischieues , that rome endured , which were presaged by that prodigious madnesse of all the creatures that serued the vse of man. chap. . bvt now let vs do what we can to recite those euills which the more domestique they were to rome , the more miserable they made it : i meane the ciuill or rather vnciuill discordes , being now no more seditions but plaine warres , and those in the very bowells of the citty , wherein so much bloud was spilt : where the senators powers were now no more bent to altercations ( a ) and wranglings , but directly to armes and weapons . o what riuers of romaines bloud flowed from the sociall , seruile , and ciuill warres ? how sore a wast fell vpon the brest of all italy from hence ? for before that ( b ) latium , ( being associate and confederate with the rest ) arose against rome ( c ) all the creatures that were vse-full vnto man , dogges , horses , asses , oxen , and all others besides , that serued humane occasions , growing suddenly starke mad , and losing all their meeknesse , runne wild out of the townes into the deserts , fieldes and forrests , flying the company not onely of all others , but euen of their owne maisters , and endangering any man that offered to come neare them . what ( d ) a prodigious signe was heare ? but if this , being so great a mischiefe of it selfe , were but the presage of another , what a mischiefe must that be then , that was vshered in by such a mischieuous presage . if this had befallen in our times , wee should bee sure to haue had these faithlesse miscreants a great deale madder then the others dogs were . l. vives . altercations ( a ) and [ for before , they did but wrangle , reuile , and raile , their fights were only in words , no weapons . ( b ) latium being associate ] when as the senate had set vp m. liuius drusus tribune against the power of the gentlemen , who had as then the iudging of all causes , through gracchus his law , drusus to strengthen the senates part the more , drew all the seuerall nations of italy to take part with him , vpon hope of the possessing the citty , which hope the italians catching hold vpon , and being frustrate of it by drusus his sudden death , first the picenians tooke armes , and after them the vestines , marsians , latines , pelignians , marucians lucanes , and samnits sext. iul. caesar , & l. marcius philippus being consulls : in the yeare of the citty , dclxii . they fought often with diuers fortunes . at last , by seuerall generalls , the people of italy were all subdued . the history is written by liuy , florus , plutarch , orosius , velleius , appian ( b ) asociats ] the latins begun the stirre resoluing to kill the consulls , caesar and philip vpon the latine feast daies , ( c ) all the creatures ] orosi . lib. . the heards about this time fell into such a madnesse that the hostility following was here-vpon coniectured , and many with teares fore-told the ensuing calamities . ( d ) a prodigious signe ▪ here the text is diuersly written in copies , but all to one purpose . of the ciuill discord that arose from the seditions of the gracchi . chap. . the sedition ( a ) of the gracchi about the law agrarian , gaue the first vent vnto all the ciuill warres ; for the lands that the nobility wrongfully possessed , they would needes haue shared amongst the people , but it was a daungerous thing for them to vndertake the righting of a wrong of such continuance , and in the end , it proued indeed their destruction : what a slaughter was there , when tiberius gracchus was slaine ? and when his brother followed him within a while after ? the noble and the base were butchered together in tumults and vproars of the people , not in formal iustice nor by order of law but al in huggermugger . after the latter gracchus his slaughter , followed that of l. opimius consull , who taking armes in the citty agaist this gracchus and killing him and all his fellowes , had made a huge slaughter of cittizens , by this meanes hauing caused three thousand to bee executed , that he had condemned by law . by which one may guesse , what a massacre there was of all in that tumultuous conflict , sith that . thousand were marked out by the law , as orderly condemned , and iustly slaine . hee that ( b ) killed gracchus , had the waight of his head in gould , for that was his bargaine before and in this fray was ( c ) m. fuluius slaine , and all his children . l. vives . the ( a ) gracchi ] we haue spoken of them before , tiberius was the elder and caius the younger , tiberius was slaine nine yeare before caius : read of them in plutarch , appian . ualerius , cicero , orosius , saluste , pliny and others ( b ) killed gracchus ] c. gracchus seeing his band expelled by the consull and the senate , hee fled into the wood of furnia , opimius proclaiming the weight of his head in gold , for a rewarde for him that brought it . so septimuleius anagninus a familiar friend of gracchus his , came into the wood quietly , and hauing talked a while friendly with him , on a sudden stabbeth him to the heart , cuts off his head , and to make it weigh heauier , takes out the braines and filles the place with lead . opimius was consull with q. fabius maximus , nephew to paulus , and kinsman to gracchus . ( c ) m. fuluius ] one that had beene consull with marcus tlautius but fiue yeares before . of the temple of concord , built by the senate in the place where these seditions and slaughters were effected . chap. . a fine decree surely was it of the senate , to giue charge for the building of concords ( a ) temple , iust ( b ) in the place where those out-rages were acted : that the monument of gracchus his punishment might bee still in the eye of the ( c ) pleaders , and stand fresh in their memory . but what was this but a direct scoffing of their gods ? they built a goddesse a temple , who had she beene amongst them , would neuer haue suffered such grose breaches of her lawes as these were ; vnlesse concord being guilty of this crime , by leauing the hearts of the citizens , deserued therefore to be imprisoned in this temple . otherwise , to keepe formality with their deedes , they should haue built discord a temple in that place . is there any reason that concord should be a goddesse and not discord ? or that ( according to labeo his diuision ) shee should not bee a good goddesse and discord an euill one ? hee spoake vpon grounds , because he sawe that feuer had a temple built her , as well as health . by the same reason should discord haue had one as well as concord . wherefore the romaines were not wise , to liue in the displeasure of so shrewd a goddesse : they haue forgotten that ( d ) shee was the destruction of troy , by setting the three goddesses together by the eares for the golden apple because shee was not bidden to their feast : where-vpon the goddesses fell a scolding ; venus shee gotte the apple , paris , hellen and troye vtter destruction . wherefore if it were through her anger because shee had no temple there with the rest , that shee sette the romaines at such variance , how much more angrye would shee bee to see her chiefest enemie haue a temple built in that place , where shee had showne such absolute power ? now their greatest schollers doe stomacke vs , for deriding these vanities , and yet worshipping those promiscuall gods , they cannot for their liues cleare them-selues of this question of concord and discord , whether they let them alone vnworshipped , and preferre febris and bellona before them ( to whome their most ancient temples were dedicated ) or that they doe worship them both as well as the rest . how-so-euer , they are in the bryers , seeing that concord gotte her gone , and left discord to play hauock amongst them by her selfe . l. vives . concords ( a ) temple ] there were many temples of concord in rome : the most ancient , built by camillus , for the acquittance of the galles from rome . i know not whether it was that which flauius dedicated in vulcans court , which the nobles did so enuie him for , p. sulpitius and p. sempronius being consulls . i thinke it is not that . another was vowed by l. manlius praetor , for the ending of the souldiers sedition in france . it was letten forth to bee built by the duum-viri gn. puppius caeso , and quintius flaminius were for this end made duum-virs . it was dedicated in the towre by m. and gn. attilii . liu. lib. . and . a third was in the romaine court neere to the greeke monuments , built by opimius consull , hauing dissolued gracchi his faction , and there also is the opimian palace . varro . de ling. lat. lib. . the building of this temple vexed the romaines extreamly : and at the building , there was written in it , opus vecordiae : the worke of sloath . a fourth was built by liuia augusta , vnlesse it were but camillus his olde one which she repared . ouid. fast . . concords feasts were in februaries calends the xviii . ( b ) in the place ] appian saith in the pleading place , and so doth varro and victor de region . vrb . puts it in the eight region , that is , in the romaine court , the fight ending in auentinus though it began in the capitoll . ( c ) pleaders ] tribunes , and such as spake to the people in couenticles : that they should speake nothing but well of the senate , taking example by gracchus , whose memory that monument still remembered . ( d ) she was ] discord alone being not bidden to the mariage of peleus and thetis being angry hereat , sent a golden ball into the feasters , with this inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let the fairest haue it . herevpon grew a strife betweene pallas , iuno , and venus . so they came to paris to haue iudgment , whence arose all that deluge of destruction that ouer-whelmed troy. of the diuerse warres that followed after the building of concords temple . chap. . now they all thought that this new temple of concord , and testimony of gracchus , would be an excellent restraint vnto all seditious spirits . but how farre they shotte wide , let the subsequent times giue aime . for from that time forth , the pleaders neuer went about to auoide the examples of the gracchi , but laboured to exceed them in their pretences . l. ( a ) saturninus tribune , ( b ) c. caesar , seruillius praetor , and ( c ) not long after that , ( d ) m. drusus , all these began more bloudy seditions , whence there arose not onely ciuill slaughters , but at last they brake openly out into the confederates warre , which brought all italy vnto most miserable and desperate extremities . then followed the ( e ) slaues warre , and other ciuill warres , wherein it is strange to recorde what fields were pitched , what bloud-shed and what murther stucke vpon the face of all italy , as farre as the romaines had any power or signorie . and how small a company , lesse then seuentie fencers , began this slaues warre , which mounted to that terrour and danger . what multitudes of generalls did this raskall crew ouer-throw ? what numbers of romaine citties and prouinces they destroyed , it is more then worke enough for a professed historian to declare ? for the warre held out not onely in italy , but these slaues ouer-ranne all macedonia , sicily , and the sea coastes . and then what out-ragious robberies at first , and what terrible warres afterwards were managed by the ( f ) pyrates , what penne is them sufficient to recapitulate ? l. vives . l. ( a ) saturninus , ] this man being tribune , and troubling the state with the agrarian law , was killed by c. marius , and l. ualer . flaccus , consuls , to whom the senate had committed the protection of the state : yet did saturninus preferre this law to doe marius a pleasure . ( b ) c. caesar. ] this name is not in the old copyes , but onely c. seruilius glaucia , praetor , of saturninus his faction : of the seditious , lucius apuleius saturninus came nearest the gracchi in eloquence , for he attracted all mens affections by his gesture and apparell , more then by his tongue or discourse . but c. sext●…lius glaucia was the most wicked villaine that euer was , and yet most suttle and quick witted , but yet hee was very ridiculous . he had beene consull for all his filthinesse of meanes and manners , if it had beene held fit hee should haue stood for it : for hee had the people sure for him , and had wonne the gentlemen by pleasuring them . but being praetor he was publikely slaine on the same day with saturnine , marius and flaccus being consuls . all this is out of tullies orator but if some will haue it caesar , they are not much amisse ; excepting for the times : mary hee that was l. caesars brother , mooued the romaines against sulpitius the tribune , which contention gaue beginning to the warre of marius , as pedianus hath recorded . this caesar saith tully , being aedile , made euery day an oration . in bruto . ( c ) not long after ▪ seauen yeares passed iust betweene the tribuneships of saturnine and drusus : and from the consulships of marius and flaccus , to flaccus and herennius . ( d ) m drusus ] he was of good birth but the proudest man in rome : quicke to speake : and being called to the senate , hee sent the senate worde to come to him : and so they didde . the senate called his father their patron ( e ) slaues warre . ] it began in cicilie before the confederates warre , by one eunus a syrrian that fained him-selfe to bee inspired with the cibels spirit . hee gotte together sixtie thousand men : ouerthrew foure praetors and tooke their tents . at length perpenna besieged and conquered them . a little after cleon a cicilian , began such another warre in the same iland , getting huge powers , ouerthrowing the praetors as before , and spoyling the tents . this warre m. aequilius ended . in italy spartacus and chrysus began it , who broke out of the schoole of lentulus , when hee was at capua , and gotte forth to the number of seauenty-foure , to whome a great many slaues adioined them-selues soone after . p. varenus praetor , and claudius pulcher legate , that met them first in armes , they ouercame . afterward chrysus and his bands were defeated by q. uarius praetor . spartacus continued the warre with great good fortune , against lentullus the consull first , and then against l. gellius and q. arius praetor , and afterward with cassius vice-consull , and cn. manlius praetor . lastly m. crassus being praetor ouercame him , and put his armie to the sword . ( f ) pyrats . ] the cilician pirats troubling the sea p. seruilius vice-consul was sent against them , who took isaurum and diuers of their citties : but hee retyring home , they rose with greater powers , and boote-hal'd all the coast vnto caieta , missenum and ostia , to the great terror and reproch of the romaine name . at length cn. pompey beeing made admirall by the gabinian lawe , quitte the sea of them in forty daies . ( liu. lib. . ) cicero pro leg . manil. l. florus , and others . of the ciuill warres betweene sylla and marius chap. . vvhen marius being now imbrued with his countrymens bloud , and hauing slaine many of his aduersaries , was at length foyled and forced to flie the citty , that now gotte time to take a little breath ; presently ( to vse ( a ) tullies wordes ) vpon the sodaine cinna and marius began to bee conquerours againe . and then out went the heart blouds of the most worthy men , and the lights of all the cittie . but soone after came ( b ) sylla , and reuenged this barbarous massacre ; but with what damage to the state and cittie , it is not my purpose to vtter ; for that this reuenge was worse , then if all the offences that were punished , had bene left vnpunished . let lucan testifie : ( c ) in these wordes . excessit medicina modum , nimiumque secuta est qua morbi duxêre manus : periêre nocentes sed cùm iam soli possent superesse nocentes tunc data libertas odijs resolutàque legum frenis ira ruit — the medicine wrought too sore , making the cure too cruell for the patient to indure : the guilty fell : but none yet such remaining , hate riseth at full height , and wrath disdaining lawes reines brake out — for in that war of sylla and marius , ( besides those that fell in the field , ) the whole cittie , streetes , market-places , theaters , and temples were filled with dead bodies : that it was a question whether the conquerors slaughtered so many to attaine the conquest , or because they had already attained it . in marius his first victory , at his returne from exile , besides infinite other slaughters , octauius his head ( the consuls ) was polled vp in the pleading-place : caesar and ( d ) fimbra were slaine in their houses , the two ( e ) crassi , father and son , killed in one anothers sight , ( f ) bebius and numitorius trailed about vpon hookes till death : ( g ) catulus poisoned him-selfe to escape his enemies , and ( h ) menula the iouial flamine cutte his owne veines and so bled him-selfe out of their danger , marius hauing giuen order for the killing of all them whome he didde not ( i ) re-salute , or profer his hand vnto . l. vives . to vse ( a ) tullies words ] for the following words are tullyes in his . inuectiue against cateline : where men were slaine by cinna and marius ( saith he ) wee haue already rehearsed in our third oration for sylla : namely the two bretheren c. and l. iulij , caesars , attillius soranus , p. lentulus , l. crassus , m. anthony the orator , gn. octauius , l. cornelius , merula the diall flamine : consuls , l. catulus , q. arcarius , m. bebius , numitorius , sext. licinius . ( b ) ●…ylla , and reuenged ] tullyes wordes also ibid. ( c ) in these wordes ] lib. . sylla quoque immensis acce●…sit cladibus vltor , ille quod exiguum restabat sanguinis vrbi hausit : damque minis iam putrida membra recidit , excessit medicina modum — then sylla came to auenge the worthi's slaine and that small romaine bloud that did remaine he drew : but clean sing still the parts impure the medicine wrought to sure — ( d ) fimbria ] there was one c. fimbria , whome velleius calles flauius , he was a marian , and the razer of ilium . there was an other c. fimbria , sur-named licinius , who liued with the gracchi , and entring inro the ciuil wars , was slaine in his own house , as caesar was : of this fimbria speaks tully de clar . orator . and he it was ( i thinke ) that would not giue his iudgemet in the contention about a good man. ( cic. offic . lib . valer. lib. . ) e ) crassi . ] the son fel by the hands of the soldiors of fimbria , cinna's lieutenant : the father stabbed him-selfe . ( f ) bebius ] he was torne in peeces by the executioners like a beast , without any vse of yron vppon him . ( lucan . lib. . ) — vix te sparsum per viscera bebi innumeras inter carpentis membra coronae , discerpsisse manus — — nor thee poore bebius , torne , and scattered through a thousand bloudy hands , renting them in a ring — ( g ) catulus ] l. luctatius catulus was ioynt consull with marius in his . consulship in the cimbrian warre , and tryumphed with him ouer them : the whole senate intreating mar●… for him , he answered he must die , which catulus hearing of , stifeled him-selfe with coales : whether swallowing them as portia did , or inclosing the smoake close in his chamber , hauing newly limed it so he died , it is not certaine : ( for this later is a present way to death , vnlesse remedies be forth-with gotten ) some think he died of poison , as augustine saith here . ( h ) merula ] he cut his veines in ioues shrine . ( i ) re-salute ] that was the signe that marius gaue for life and death . how sylla reuenged marius his murthers . chap. . now as for sylla's victory , the reuenger of al this cruelty , it was not got with●… much store of cittizens bloud , and yet the wars only hauing ended and n●… the grudges : this victory brake out into a far more cruell wast , in the midst of al the peace . for after the butcheries that the elder marius had made ( beeing yet b●… fresh and bleeding , there followed worse by the handes of the yonger marius & carbo , both of the old faction of marius . these two perceiuing sylla to come vppon them , being desperate both of safety and victory , filled all with slaughters , both of them-selues and others : for besides the massacre they made else-where in the citty , they besieged the senate in the very court , and from thence as from a prison , dragged them out by the heades to execution . ( b ) mutius seaeuola , the priest was slain iust as he had hold of the altar of vesta , the most reuerend relique of all the cittie ( c ) almost quenching that fire with his bloud , which the virgins care kept alwaies burning . then entered victorious sylla into the citty ( d ) and in the common streete , ( wars cruelty now done , and peaces beginning ) put seauen thousand vnarmed men to the sword , not in fight , but by an expresse commaund . and after that he put euen whom he list to death , throughout the whole citty , in so much that the slaughters grew so inumerable ( e ) that one was gladde to put sylla in mind that he must either let some liue , or else he should haue none to bee lord ouer . and then indeed this rauenous murtherer began to be restrained by degrees ; and a ( f ) table was set vp ( with great applause ) with proscribed but . of the patriots and gentlemen , appointing them all to bee presently killed . the number made all men sad , but the manner cheered them againe : nor were they so sad , that so many should perish , as they reioyced , that the rest should escape . neuerthelesse , this cruell carelesnesse of theirs groned at the exquisite torments , that some of the condemned persons suffered in their deaths . for ( g ) one of them was torn in peeces by mēs hands without touch of iron , wher the executiōers shewed far more cruelly in rending this liuing man thus , then they vse ordinarily vpon a dead beast . ( h ) another hauing first his eies pluckt out , and then all the parts of his body cut away ioint by ioint , was forced to liue , or rather to die , thus long in such intollerable torment . many also of the noblest citties and townes were put vnto the sacke : and as one guilty man is vsed to be led out to death , so was one whole citty as then laid out and appointed for execution . these were the fruits of their peace after their warres , wherin they hasted not to gette the conquest , but were swift to abuse it being got . thus this peace bandied in bloud with that war , and quite exceeded it . for then war killed but the armed , but this peace neuer spared the naked . in the war he that was striken , if hee could might strike againe : but in this peace , he that escaped the war , must not liue , but tooke his death with patience perforce . l. vives . the yonger ( a ) marius ] son to the elder : ioined consul with carbo ere he were . yeares old by forced meanes . he commanded his man damasippus to kill all the patriots in the citty , who ( being military praetor ) like a good seruant did al that his maister bad him , & vnder shew of calling a senate , killed them euery one . ( b ) mutius scaeuola ] ( liu. lib. . ) but lucan ( lib . ) seemes to hold that scaeuola was slaine by the elder marius : mary so do not the historiagrahers ; but by the yonger . ( c ) almost quenshing ] in imitation of lucan . — parum sed fessa senectus sanguinis effudit iugulo ; flammisque pepercit . — nor did the aged sire bleed much : but spared the prophaned fire . ( d ) in the common streete ] liuie saith , eight thousand , and the author of the booke de viris illustribus , saith nine thousand . ( e ) one was ] this eutropius and oros. thinke was q. catulus . others say that c. metellus trusting to his kindred with sylla spake this in a youthfull forwardnesse : plutarch and florus say it was fusidius ( though plutarch call him offidius that is but a falt as a great many more are in him either through him-selfe , his translators , or the copiers . ) orosius saith fursidus . this fusidius , salust remembers in his oration of lepidus the consull . ( f ) a table ] the table of proscription , shewing the certaine number of such as should bee slaine , that each might know what should become of him . such as were proscribed it was lawfull to kill , their goods were shared , part to sylla , part to the executioner . their children were depriued of honors and forbidden by sylla's law to sue for any . this was the first proscription table , that rome euer saw . ( g ) one ] this was bebius , a marian , the other was for sylla : and they died both one death . for the syllans returning like cruelty for like vpon the marians , vsed their bebius after the same sort as the other was vsed by them . florus names them both . ( h ) another ] m. marius gratidianus , caius his kinsman . this deed was catilines , at the graue of l. caculus , vpon this marius , a most gratious and honest man , hauing beene twice tribune , and twice praetor . q. cicero in paraenes . ad . m. fratr . he first cut off his armes and legges , then his eares , tongue , and nose : then puld out his eyes , and lastly cut off his head . ( i ) put to the sacke ] subhastatae , doth laurinus reade it , most congruently to the history . the fairest holds of italy ( saith florus ) subhastatae sunt , came to the souldiors spoyling : spoletum , interamna , praeneste , fluentia . but sulmo , an ancient friend of romes , ( oh vnworthy deede ) being vnbesieged , euen as warres pledges beeing condemned to die , are ledde forth to execution , so was this city by sylla , singled out and appointed for a direct spoile and slaughter . flor. lib. . liuie lib. . saith that sylla commanded all the prenestines , beeing disarmed to bee slaine , subhastate was a word of vse in augustines time , for theodosius , and archadius emperors doe both vse it . c. de rescind . vend . a comparison of the gothes coruptions , with the calamities that the romaines endured either by the galles , or by the authors of their ciuill warres . chap. . vvhat barbarousnesse of other forraigne nations , what cruelty of strangers is comparable to this conquest of one of their cittizens ? what foe did rome euer feele , more fatall , inhumane and outragious ? whether in the irruptions first of the galles , and since of the gothes , or the invndations that sylla , marius , and other great romaines made with the bloud of their owne citizens , more horrible , or more detestable ? the galles indeed killed the senate , and spoiled all but the capitol , that was defended against them . but they notwithstanding sold the besieged their freedome for golde , where as they might haue extorted it from them by famine , though not by force . but as for the gothes , they spared so many of the senate , that it was a maruell that they killed any . but ( a ) sylla , when as marius was yet aliue , sat on the very capitol , ( which the galles entred not ) to behold from thence , the slaughters which hee commanded to bee performed . and marius , beeing but fled , to returne with more powre and fury , hee , keeping still in the capitol , depriued numbers of their liues and states , colouring all this villany by the decrees of the senate . and when he was gone , what did the marian faction respect or spare , when they would not for-beare to kill old seaeuola , a cittizen , a senator , the chiefe priest , embracing that very alter , where on they say the fate of rome it selfe was adored ? and for that ( b ) last table of sylla's , ( to omit the inumerable deathes besides ) it cut the throates of more senators , then the gothes whole army could finde in their hearts but to offer , ransacke , or spoile . l. vives . bvt ( a ) sylla ] in his first victory against marius , proclaming sulpitius , the marii , and diuers others his foes , enemies to the state by a decree of the senate . ( b ) last table ] plutarch saith , th●… as then in a little space , were diuers proscription tables hung vp . of the great and pernicious multitude of the romaines warres a little before the comming of christ , chap. . with what face then , with what heart , with what impudency , folly , nay madnes , do they impute these later calamities vnto our sauiour , and yet wil not impose the former vpon their idols ? their ciuil discords by their own writers confessions haue beene euer more extreamely bloody then their forraine warres . the meanes which did not afflict , but vtterly subuert : their state arose long before christ , by the combination of these wicked causes arising from the warre of sylla and marius , vnto that of ( a ) sertorius and ( b ) cateline , the one of whome , sylla proscribed , and the other he nourished : and then downe-wards to the wars of ( c ) lepidus and catulus , wherof the one would confirme syllas ordinances , and the other would disanull them : then to the warre of ( d ) pompey and caesar : whereof pompey was a follower of sylla , and either equalled , or at least exceeded him in state and power ; and ( e ) caesar was one that could not beare the greatnesse of pompey because hee lackt it him-selfe : which notwithstanding , after hee hadde ouerthrowne him and made him away , hee went far beyond . from hence they come downe to the other caesar , called ( f ) augustus , in whose raigne our sauiour christ was born . this augustus had much ciuil wars , wherin were lost ( g ) many excellent men , & ( h ) tully that excellent common-wealths-man was one amongst the rest for c. ( i ) caesar , the conqueror of pompey though hee vsed his victory with mercy , restoring the states and dignities to al his aduersaries : notwirstanding all this , by a conspiracy of the noblest senators he was stabbed to death in the court , for the defence of thei●… liberty , who held him to affect a monarchy . after this ( k ) antonie ( a man neither like him in meanes , nor manners , but giuen ouer to al sensuality ) seemed to affect his power : whome tully didde stoutly with . stand in defence of the said liberty . and then ( l ) stepped vp that yonger coesar , the other caesars adopted sonne , afterwards stiled ( as i said ) augustus : him did tully fauour and confirme against anthony , hoping that hee would be the man , who hauing demolished anthonies pretences and powers , would re-erect the liberty of his country . but ( m ) farre mistaken was hee and mole-eid in this matter , for his young man whose power he hadde augmented , first of all suffered anthony to cut of ciceroes head , as if it hadde beene a bargaine betweene them , and then brought that liberty which the other wrought so for , vnto his owne sole commaund , and vnder his owne particular subiection . l. vives . of ( a ) sertorius ] q. sertorius mirsinius , seeing the faction of marius ( which he fauoured ) to go downe the winde , by the leaders follies , gotte away with the forces hee led , through all the ragged and difficult passages into spaine , and there warred valiantly against the syllans . at last being put to the worst by pompey , hee was stabbed at supper by the treason of perpenna , antonius , and others his fellowes : a worthy captaine hee was , hadde he hadde a worthier meane to haue shewed him-selfe in . ( b ) cateline ] hee was for sylla , and cutte many throates at his command . afterward rebelling and taking armes against his country , hee was ouerthrowne and slaine by cicero and c. antony consuls . ( c ) lepidus ] in his , and q. luctatius catulus his consulship sylla dyed and was buried in mars his field . at his buriall the two consuls were at great wordes about the reformation of the state , lepidus desiring to recall sylla's proscripts , and to restore them their goddes , and catulus contradicting him together with the senate : not that it was not iust , but because it would bee the originall of a new tumult , the most dangerous of all in that little breathing time of the state . from wordes they fell to weapons . g. pompey and q. catulus ioined battell with lepidus , ouerthrew him with ease , and despoyling him of his whole strength returned to rome without any more stirre or other subsequence of war. the victory was moderately vsed , and armes presently laid aside . ( d ) pompey . ] cn. pompey the great , c. pompey strabo's sonne mette sylla comming out of asia , with three legions which hee hadde taken vppe amongst the pisenes : hereby furthering sylla greatly in his victory , who vsed him as one of his chiefe friendes , and surest captaines in ending the ciuill warre in cicilie , afrike , italy and spaine . hee tryumphed twise beeing but agent of rome , no senator . hee hadde great good fortune in subduing the pyrats . he conquered mithridates and all the east , getting greate and glorious triumph therby , and wondrous wealth . he was of mighty power and authority in the state , all which i haue more at large recorded in my pompeius fugiens . lastly , warring against caesar for the common-wealth hee was foiled , fledde away to ptolomey the young king of aegipt , where to doe caesar a pleasure , hee was murdered . ( e ) caesar. ] this man was sonne to l. caesar , whose aunt iulia was wife vnto marius ; beeing consull , by pompeys meanes , hee gotte the prouince of france for fiue yeares : and those expired , for fiue more , of the consuls , pompey and crassus . in which tenne yeares hee conquered all france : and fretting that pompey could doe more in the state then hee , pretending other causes , hee brought his forces against his country . lucan . nec quenquam iam ferre potest caesarue priorem pompeiusue parem — caesar indureth no superiour , pompey no equall — suetonius in caesars life writes a chapter of the causes of these warres . but pompey beeing dead , caesar gotte to bee perpetuall dictator and then gouerned all the state like a king. of this ciuill warre wrote hee him-selfe , plutarch , appian , florus , eutropius , and cicero who was present , and pertaker in the whole businesse . ( h ) augustus ] c. octauius , cneius his sonne ( a praetorian ) and actia's , the daughter of actius balbus and iulia , caesars sister . caesar made him heire of the nineth part of his estate , and called him by his name . sueton. many of the old soldiers after caesars death came vnto him for his vncles sake , by whose meanes ( as tully saith ) hee defended the causes of the senate against anthony when hee was but a youth : ouer-threw him , chased him into france vnto lepidus : at whose returne , hee made a league trium-virate with them , which was the direct ruine of the common-wealth . the trium-viri were anthony , lepidus and hee him-selfe . the conditions were , that anthony should suffer his vncle sext. iul. caesar to be proscribed : lepidus his brother lucius , and octauius , cicero ; whome hee held as a father . this was anthonies request , because cicero in his orations hadde proclaimed him an enemy to the common-weale : of these three , tully was killed by anthonies men , the other two escaped . the octauians warred with brutus and cassius , and at phillippi by anthonies helpe ouerthrew them . then hee warred with l. anthony , the tryumvirs brother , and at perusia made him yeelde the towne him-selfe : afterward with pompey the greats sonne , and tooke the nauy from him : and then with lepidus depriuing him of the triumvirship : lastly with marke anthony the tryumvir whome hee conquered , and so remayned sole emperour of rome , hauing ended all the ciuill wars , and beeing saluted augustus by ualerius messala in the name of the whole senate and people of rome . in the foure and fortith yeare of his reigne ab v. c. dccli . an happy peace breathing on the bosome of all the earth both by sea and land , mankind beeing in absolute quiet from contention , the prince of natvre , the creator , the king of kings , and the lord of lords , iesvs christ was borne in bethelem a cittie in iuda . ( g ) many excellent ] the triumviri proscribed farre more of euery sort then sylla didde . those three iun●…nal calls ( bitterly ) sylla's shollers , and faith they excelled their men in the art of proscription . ( h ) cicero ] hee was slaine being . yeares of age : after the reckoning of liuie and aufidius bassus the diuers opinions of his death are to be read in seneca . ( suasor . lib. . ) augustine calles him an excellent common-wealths-man , because his tongue ( like a sterne ) did turne the shippe of the state which way hee would : which he knowing , vsed this verse to the great vexation of his enemies . cedant arma togae , concedat laurea lingua . that armes should yeeld to arts t is fit : stoope then the wreath , vnto the witte . pliny the elder meeting him , haile thou ( quoth hee ) that first deserued a tryumph by the gowne , and a garland by thy tongue . ( i ) c. caesar ] brutus , cassius , and sixty senators more conspired against caesar , and in pompeies court killed him with daggers the ides of march. ( k ) anthony ] he and dolabella were then consuls . anthony hauing the command of the armies , affected the soueraignty of the state exceedingly , which at first tully by his orations suppressed : but then ( as i said ) he became triumvir . the story of his warre is as well recorded in tullyes philipques as can bee . ( l ) kept vp . ] tully by his eloquence armed him and hircius and pansa the consuls against anthony . ( m ) far mistaken ] brutus hadde giuen tully sufficient warning of octauius , not to make him too powerfull , nor trust him too much : that his witte was childish , though good , and better fortunes might make him insolent . and here are yet two most graue epistles of brutus vpon his theame , one to tully and another to atticus : wherin brutus his manlynesse and iudgement is clearly apparent . i think not tully so foolish , though that he could not fore-see this as well as he didde many other euents not so apparant : which he shewed in his frequent vse of these wordes , octauius caesar is to be commended , adorned , extolled , velleius and brutus in an epistle to cicero do both make mention of this . that those men that are not suffered as now to worship idols , do shew them-selues fooles , in imputing their present miseries vnto christ , seeing that they indured the like when they didde worshippe the diuels . chap. . bvut lette them blame their owne goddes for such mischiefes , that will not thanke our sauiour christ for any of his benefits . for when-soeuer they befell them before their goddes altar steamed with sabaean perfumes , and fresh flowers , their priestes were gallant , their temples shined , playes , sacrifices and furies were all on foote amongst them . yea euen when there was such an effusion of ciuill blood , that the altars of the very goddes were besprinkled with it . ( b ) tully choose no temple for refuge , because he sawe it auailed not scaeuola . but those that are now so ready with their saucy insultations against christianity , of late either fledde them-selues into such places as were dedicated to christ , or else were brought thether by the barbarians . this i knowe , and euery vnpartiall iudge may know as well as i , that if man-kinde hadde receiued christianity before the affrican warres ( to omitte the other that i haue rehearsed , and that is too long to rehearse ) and withall that such a desolation should haue happened , as fell vppon europe and africke in the said warres ; there is none of those infidels that oppose vs now , but would haue laid onely the cause of it all vppon the backe of christendome . but much more intollerable would their railings bee , if that either the irruption of the galles , or the inundation of tiber , and that great spoyle by fire had immediately followed , vpon the first preaching and receiuing of christian religion : but worst of all , if the ciuill warres , that exceeded all , had followed therevpon . and those evills which fell out so incredibly , so farre beyond all beliefe , that the world reputed them as prodigies , had they come to passe in christian times , who should haue borne the blame thereof , but the christians ? for those things which were rather strange , then pernitious , as the ( c ) speaking of the oxe , the exclamations of children in their mothers wombes , the ( d ) flying of serpen●…s , and the ( e ) alteration of female creatures , both hens , and women into masculine formes , and such as these i willingly omit , those things are recorded in their histories , not in their fables , but be they true or false , they do not bring so much affliction vnto man as admiration . but when ( f ) it rained earth , and ( g ) chalke , and ( h ) stones , ( not concrescences , that might be called haile , but ( i ) direct stones ) this verily might greatly endomage the earths inhabitants . in the said authors wee read , that the fires of ( k ) aetna brake out so far , that the sea boyled therewith , the rockes were burned , & the pitch dropt of the ships . this was noe light hurt , but a large wounder . againe , ( l ) sicily was so ouerwhelmed another time with the ashes therof , that the houses of ( m ) catina were all turned ouer into the dust : wherevpon the romaines pitying their calamity , released them of ( n ) that yeares tribute . it is recorded also , that the number of the ( o ) locusts in africa was most wonderfull , and prodigious , it being as then a prouince of the romaines : and that hauing consumed al the fruites & leaues of the trees , they fell al into the sea like a most huge & vnmesurable cloud . and being dead , and cast vpon the shore againe , arose such a pestilence of their stinke that thereof died ( p ) . men ( q ) only in massi●…ssa his kingdome , and ( r ) many more in other countries thereabouts , and of the ( s ) . romaine souldiars that remained at vtica , there were but only ten that suruiued . so that this foolery of theirs , which we must both endure and answer , what wronge would it not offer to the profession of the ghospell , had it beene preached before the birth of these prodigious accidents ? yet it will not call the meanest of their gods to account , for any of these misfortunes whatsoeuer , and yet ( t ) these fooles will worship them still in hope to be protected by them from these inconueniences , when they see neuerthelesse , how those that worshipped the same gods before haue beene oppressed , and ouer-borne with the same burdens of calamity , nay with loades of miseries , farre more ponderous and intollerable then euer these latter times produced . l. vives . sabaean ( a ) perfumes ] saba is the mother of frankencence lying betweene syria , and arabia . india mitit ebur , molles sua thura sabaei , saith virgil : ebon from inde , from iaua , frankencense , seruius saies they are so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to worship : because frankincense is an expiation , ( b ) tully chose . ] he died in his farme formianum , being kept by tempest from crossing the sea to brutus . ( c ) speaking of ] often falling out , once in the second punicke warre , in the consulships of fabius maximus and marcellus , the fourth of the firsts consulshippe and the third of the laters , and in the same yeare , a woman became a man at spoletum and an infant in the mothers wombe at marusia , cried out io triumphé . liu. lib. . ) another time , in the warre of anticchus an oxe cried rome looke to thy selfe : and in antonies ciuill warre , the maister whipping his oxe to worke , the beast told him . there would want no corne but there would want men to eate 〈◊〉 . and often besides . ( d ) flying . ] the southwest wind brings many of those flying serpents out of lybia into egypt , to the great annoyance of the inhabitants . and therefore tully saith , they adore the ibis , for driuing away these pestilent creatures from them . so saith herodotus in his euterpe . ( e ) of females ] changing of sexes , women into men and hennes into cockes . there is no fault in the text : [ our interpreter knew not the force of the coniunction : and thought that female , faemina , had belonged onely vnto man , and that homo was onely of the masculine gender . see what sort of men the age before vs respected and reuerenced : they would take vpon them the interpretation of worthy authors , and yet knew not that ●…mo might belong to a woman , nor faemina to a beast . wee doe wonder how wee haue our liberall artes so corrupted , but considering that these men haue had the medling with them , wee haue more reason to wonder how wee haue any sparke of them left vs at all . ] this alteration , pliny saith , is possible : bringing confirmation of diuers examples , and his owne credite , saying hee had seene it verefied himselfe : but considering the seuerall natures of the sexes , it is hard for a male , to become a female : but not so hard for the other change . for the masculine member to be drawne in , and dilated into the feminine receptacles , is exceeding hard , mary for the female partes to bee excrescent , and coagulate into the masculine forme , may be some-what , but not neare so difficulte as is thought , though it bee seldon seene . ( f ) it rained ] often , say authors . liuius iul. obsequ . &c. ( g ) chalke ] consulls q. metellus , and tul. didius . obsequ . ( h ) stones ] this is not rare . first it did so in tullus hostilius his time , and then it was strange . but after it grew ordinary , to perticularize in this were idle . ( i ) direct stones ] some reade , directly earth , &c. ( k ) aetna ] aetna is a hill in sicily , sacred to vulcan , cas●…ing out fire in the night by a vent , ten furlongs about ; the vent is called the cauld●…on . solinus saith it hath two of them . aetna , briareus ciclops his son , or aetna , sonne to caelus and terra otherwise called thalia , gaue it the name . seruius . uirgill describes it in a large poeme , which some say is ouids : but seneca saith , ouid durst not deale with it , because virgil had done it before him . others say cornelius seuerus did it . the fire doth much harme to the bordering partes of the island . this that augustine declareth , happened in the consulships of cn. seruil . scipio , and c. laelius : and in m. aemilius and l. aurelius their consulships , the flames burst forth with an earth-quake , and the sea was heated therewith , as farre as the island liparae , so that diuers shippes were burnd , and diuers of the saylours stifled with the sulphurous vapor . it killed an inumerable company of fish which the liparians feeding vpon , got a pestilent disease in their bellies , which vnpeopled almost all the whole island . obseq . this was a little before gracchus his sedition , and it was such , that many were driuen to flie from their dwellings into other places . oros. ( l ) sicily ] oros. lib. . and . ( m ) catina ] or catana , it is called by both names , though their be one catina in spaine , and another in arcadia . this that augustine relateth of is recorded by pliny lib. . ( n ) that yeares ] and nine yeares more , saith orosius . ( o ) locusts ] this was in the consulships of p. plautius 〈◊〉 m. fulu . flaccus , before c. gracchus his sedition . liu. lib. . oros. eutrop. iul. obseq . ( p ) . ] so saith orosius , but of micipsa his kingdome . of this sicknesse in al , died . men , saith obsequens . . saith eutropius ( who is indeede no good computator ) in numidia , about carthage , . of the romaine souldiars that kept the legion there , . so saith orosius , putting onely . for . ( q ) onely in masinyssa's ] or rather micipsa's his sonne . for masinissa himselfe was dead . but it might bee called his , because rome gaue it him , for his worthy deserts . ( r ) many more ] our historians write not so ; perhaps augustine followed others , or els like an orator , applied the history to his owne vse and purpose , which cicero doth allow in his brutus , and hath practised some-times himselfe , as wee haue obserued in his orations , and as pedianus hath noted therein also . ( s ) . ] beeing left at vtica as the guarison of afrike . ( t ) a difference of reading : we haue giuen it the truest sence . finis lib. . the contents of the fourth booke of the city of god. . of the contents of the first booke . . of the contents of the second & third booke . . whether happy and wise men should account it as part of their felicities , to possesse an empire that is inlarged by noe meanes but war. . kingdomes without iustice , how like they are vnto theeuish purchases . . of those fugitiue sword-plaiers whose power grew paralel'd with a royall dignity . . of the couetise of ninus , who made the first war vpon his neighbours , through the greedy desire he had to increase his kingdome . . whether the pagan gods haue any power either to further or hinder the progresse , increase or defects of earthly kingdomes . . what pretious gods those were by whose power the romaines held their empire to bee inlarged and preserued , seeing that they durst not trust them with the defence of meane and perticular matters . . whether it was ioue , whome the romaines held the chiefest god , that was their protector and enlarger of their empire . . what opinions they followed that set diuers gods to rule in diuerse parts of the world . . of the multitude of gods which the pagan doctors avouch to bee but one and the same iupiter . . of their opinion that held god to bee soule and the world the body . . of such as hold that the resonable creatures , onely are parts of the diuine . . that the augmentations of kingdomes are vnfitly ascribed to ioue . victory ( whome they call a goddesse ) being sufficient of herselfe to giue a full dispatch to all such buisinesses . . whether an honest man ought to entertaine any desire to enlarge his empire . . the reason why the romaines in their appointments of seueral gods for euery thing , and euery action , would needs place the temple of rest or quiet without the gates . . whether if ioue bee the chiefe god of all victory , & to be accounted as one of the number . . why fortune and felicity were made goddesses . . of a goddesse , called fortuna muliebris . . of the deification of vertue and faith by the pagans : and of their omission of the worship that was due to diuers other gods , if it bee true that these were gods . . that such as knew not the true and onely god had better haue bin contented with vertue and felicity . . of the knowledge of these pagan gods which varro boasteth he taught the romaines . . of the absolute sufficiency of felicity alone , whome the romaines ( who worshipped so many gods ) did for a great while neglect , and gaue no diuine honors vnto . . what reason the pagans bring for their worshipping of gods guifts for gods themselues . . of the worship of one god onely , whose name although they knew not , yet the tooke him for the giuer of felicity . . of the stage playes which the gods exacted of their seruants . . of the three kinds of gods whereof scauola disputed . . whether the romaines dilligence in this worshippe of those gods did their empire any good at all . . of the falsenesse of that augury that presaged courage and stability to the state of rome . . the confessions of such as doe worshippe those pagan gods , from their owne mouthes . . of varros reiecting the popular opinion , and of his beleefe of one god , though hee knew not the true god. . what reasons the kings of the world had for the permitting of those false religions in such places as they conquered . . that god hath appointed a time for the continuance of euery state on earth . . of the iewes kingdome , which one god alone kept vnmooued as long as they kept the truth of religion . finis . the fovrth booke of the cittie of god : written by saint augustine bishop of hippo , vnto marcellinus . of the contents of the first booke . chap. . at my first entrance vpon this discourse of the citty of god , i held it conuenient , first of all to stop their mouthes , who in their extreame desire of onely temporall blisse and greedinesse after wordly vanities , doe make their exclaime vpon christianity ( the true and onely meane of saluation ) whensoeuer it pleases god in his mercy to correct and admonish them , ( rather then in his iustice , to punish or afflict them ) with any temporall inconuenience . and because the vnlearned , and vulgar sort of those persons , are incited against vs the more , by the endeuours and examples of those whom they holde learned , thinking ( vpon their assertions ) that such calamities as haue befallen them of late , neuer befell in times past : and being confirmed in this error , by such as know it for an error , and yet dissemble their knowledge ; wee thought it fi●…e to shew , how farre this their opinion swarued from the truth , out of such bookes as their owne authors haue left vnto posterity , for the better vnderstanding of the estates of precedent ages : and to make it plaine & apparant , that those imaginary gods , which they either did worship as then in publick , or as now in secret , are nothing but most foule , vncleane spirits , and most deceitfull and malignant deuils : so that their onely delight was to haue most bestiall & abhominable practises , either published as their true exploits , or faigned of them by poe●…icall muentions ; these they cōmanded to be publikely presented in playes & at solemne feastes : to the end , that mans infirmitie presuming vpon these patternes , as vpon diuine authorities might neuer be with-drawne from acting the like wickednesse . this we confirmed , not by meere coniectures , but partly by what of late times our selfe hath beheld in the celebration exhibited vnto such gods : and partly by their owne writings , that left those reports recorded , not as in disgrace , but as in the honour of the gods : so that varro , ( a man of the greatest learning and authoritie amongst them of any writing of diuinity and humanitie , and giuing each obiect his proper attribute according to the worth & due respect thereof ) sticketh not to affirme , that those stage playes are not matters of humaine inuention , but meerely diuine things , whereas if the cittie were quit of all but honest men , stage-plaiers should haue no roome in meere humanity . nor did varro affirme this of himselfe , but set it downe as he had seene the vse of these playes in rome , being there borne and brought vp . l. vives . now must we passe from the historicall acts of the romaines , vnto their religion , sacrifices & ceremonies : in the first bookes we asked no pardon , because for the romaine acts , though they could not be fully gathered out of one author ( a great part of them being lost with the writings of eloquent liuie ) yet out of many they might . but in the foure bookes following we must needes intreate pardon , if the reader finde vs weake , either in diligence or abilitie . for there is no author now extant , that wrote of this theame . varro's antiquities are lost , with a many more : if wee had but them , we might haue satisfied saint augustine , that had his assertions thence . but now we must pick y● vp frō seuerall places , which we here produce , least comming without any thing we should seeme both to want ornaments , & bare necessaries . if it haue not that grace that is expected , we are content , in that our want is not wholy to bee shamed at , and our endeuours are to bee pardoned in this respect , that many learned and great schollers ( to omitte the vulgar sort ) haue beene willingly ignorant in a matter of such intricate study , and so little benefite ; which makes our diligence the lesse faultie . this varro testifies . iuuenall seemes to bee ignorant whether money were worshipped in rome for a goddesse or no. satyra . . — et si funesta pecunia templo nondum habitas , nullas nummorum ereximus aras . — though fatall money doth not sit ador'd in shrine , nor hath an altar yet . notwithstanding varro reckoneth vp her with god gold , and god siluer , amongst the deities . who wonders then if we be not so exact ( in a thing that the goodnesse of christ hath already abolished out of humaine businesses ) as some of those idolators were , or as varro himselfe was , who not-with-standing did truly obiect vnto the priests , that there was much in their deities which they vnderstood not , hee being the best read of all that age ? besides , humaine learning should sustaine no losse , if the memory , as well as the vse of those fooleries were vtterly exterminate . for what is one the better scholler , for knowing ioues tricks of lust , or uenus hers ? what their sacrifices are ? what prodigies they send ? which god owes this ceremonie , and which that ? i my selfe know as much of these dotages as another : yet will i maintaine that the ignorance of these things is more profitable , then in any other kinde : and therefore i haue had the lesse care to particularize of the deities , kindes , temples , altars , feasts , and ceremonies of euery god and goddesse , though i would not send the reader empty away that desireth to haue some instruction herein . the contents of the second and third booke . chap. . and hauing propounded a methode of our discourse in the end of the first booke , whereof we haue prosecuted some parcels in the bookes following , now we know that we are to proceed in these things , which our order obligeth vs to relate . we promised therefore to say some-what against those that impute the romaines calamities vnto christianitie : and to make a peculiar relation of the euills that wee should finde their cittie , or the prouinces thereof , to haue endured ere their sacrifices were prohibited : all which questionlesse they would haue blamed vs for , had they befallen them in the times of our religious lustre and authoritie : this we performed sufficiently ( i thinke ) in the two last bookes , in the former of them , reciting the euills which were either the onely ones , or the sorest and most extreame ; i meane those corruptions of manners : in this last of those which these fooles haue so maine a feare to suffer , as afflictions ( a ) of body and goods , which the best men often-times pertake of , as well as the worst . but for the things that make them euill , and depraue their soules , those they detaine , with more then patience , with extremitie of desire . then i toucht a little at the citty , and so came downe speedily to augustus . but if i would haue dilated ( not vpon these reciprocall hurts , that one man doth to another , as was desolations , &c. but ) vpon the things that befall them by the very elements , and from nature , which ( b ) apuleius briefly speakes of in one place of his booke de mundo , saying : that all earthly things haue their changes , ( c ) reuolutions , and dissolutions : for ( he saith ) that by an exceeding earth-quake , the ground opened at a certaine time , and swallowed vp whole citties , and all that were in them : showers and inundation●… ouer-whelmed whole countries : continents were cut into the maine by strange ●…ides , and made ilands ; and the sea else-where cast vp large grounds and left them bare : stormes and tempests ouer-turned whole cities : lightning consumed many of the easterne countries , and deluges as many of the west . fire sprang from the cauldrons of aetna , as from a torrent , and ranne downe the hills : if i should haue collected all of this kinde that i could , which happened long before that the name of christ beate downe those ruines of saluation , what end should i euer make ? i promised also to make demonstration of the romaines conditions , and why the true god did vouchsafe them that increase of their empire , euen hee , in whose hand are all kingdomes , when their owne puppetries neuer did them a peny-worth of good , but cousened them in all that euer they could . now then am i to discourse of their cousenage , but chiefely of the empires increase . for , as for their deuills deceites , the second booke opened them reasonable fully . and in all the three bookes past , as occasion serued , wee noted how much aide and comfort the great god did vouchsafe both the good and bad , in these afflictions of warre , onely by the name of christ , which the barbarians so highly reuerenced , beyond all vse and custome of hostilitie . euen he did this , that maketh the sunne to shine both vpon good and bad , raineth both vpon the iust and the vniust . l. vives . afflictions ( a ) of body ] bodily goods are three-fold , and so are their contraries . ( b ) apuleius ] hee was of madaura , a platonist , a great louer and follower of antiquitie , both in learning and language . his asse hee had from lucian , but added much to the translation : his booke de mundo , from aristotle , cunningly dissembling his author ( which i much admire off ) though he professe to follow aristotle and theophrastus in this worke in a new and ciuill phraise ; for stealing an imitation is all one herein with him , which is more ciuill , then to call flying , giuing place : these are new significations , giuen the wordes to grace the stile , iustine martyr and themistius ( to omitte the later writers ) say directly that the worke d●… mundo is aristotles euphradae though the phrase seeme to excell his in elegance . but this is no fitte argument fot this place . surely it is either aristotles , or theophrastus-his , or some of the aristotelians of those times : being ( as iustine faith ) a compendium of the perpatetiques , physiology . augustines quotation of him heere , is not in the florentine copy , which pietro aegidio , a great scholler and my most kinde and honest friend lent me : nor in the elder uenice copie , which i sawe at saint pietro apostolio's , nor in the new one which asulanus , aldus his father in law printed : for in all them it is thus . all earthly things haue their changes , reuolutions , and dissolutions . lastly , that which the gouernour is in the ship , &c. yet that apuleius wrote the rest , which augustine relateth , appeareth by the very stile and phrase , both trulie apuley●… : as also because it is in aristotles worke it selfe , beginning at these wordes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. as followeth , which apuleius hath translated , there where hee saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the easterne regions were consumed and burned . the burning of phaeton , aristotle describeth plainely , that hee was apollo's sonne , and through want of skill set heauen and hell on fire . but the burning of aetna , ( both mentioned in the sayd words of aristotle ) was the first eruption of fire from that mountaine , happening in the second yeare of the . olympiade , three yeares before plato's birth , if eusebius his account bee true : which is neuer otherwise , vnlesse the copiers of him bee in fault . in this fire certaine godly men were saued from burning by a miracle , which aristotle toucheth at in this his booke de mundo , and more at large in his physickes , but i make a question whether these bee his or no. ( c ) reuolutions , ] [ mine interpreter had beene vndone , had hee not put in intensiones & remissiones , that hee might make augustine talke of his formes and formalities : about which these fellowes keepe a greater adoe , then euer did the greekes and the troya●…s about hellens fayre forme , for they thinke their formes are as worthy to bee wrangled for , ●…s hers was . but in the olde manuscripts are not guiltie of any two such words as intensiones et remissiones , nor aristotle neither , in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee hath reuolutione●… & ●…ritus , so that the first must be changes , and not subuersions . ] whether happy and wise men should accoumpt it as part of their felicitie , to possesse an empire that is enlarged by no meanes but warre . chap. . now then let vs examine the nature of this spaciousnesse , and continuance of empire , which these men giue their gods such great thankes for : to whom also they say they exhibited those playes ( that were so filthy both in actors and the action ) without any offence of honestie . but first , i would make a little inquirie , seeing you cannot shew such estates to bee any way happy , as are in continuall warres , being still in terror , trouble , and guilt of shedding humaine bloud , though it be their foes : what reason then , or what wisdome shall any man shew , in glorying in the largenesse of empire , all their ioy being but as a glasse , bright and brittle , and euer-more in feare and danger of breaking : to diue the deeper into this matter , let vs not giue the ●…ailes of our soules to euery ayre of humaine breath , nor suffer our vnderstandings eye to bee smoaked vp with the fumes of vaine words , concerning kingdomes , prouinces , nations , or so : no , let vs take two men , ( for euery particular man is a part of the greatest cittie and kingdome of the world , as a letter is a part of a word ) and of these two men , let vs imagine the one to be poore , or but of a meane estate , the otherpotent and wealthy : but with-all , let my wealthy man take with him , feares , sorrowes , couetise , suspect , disquiet , contentions , let these bee the hookes for him to hale in the augmentation of his estate , and with-all the increase of those cares , together with his estate : and let my poore man take with him , sufficiencie with little , loue of kindred , neighbours , friends , ioyous peace , peacefull religion , soundnesse of body , sincerenesse of heart , abstinence of dyet , chastitie of cariage , and securitie of conscience : where should a man finde any one so sottish , as would make a doubt which of these to preferre in his choyse ? well then , euen as wee haue done with these two men , so let vs doe with two families , two nations , or two kingdomes : laye them both to the line of equitie : which done , and duly considered , when it is done , here doth vanitie lye bare to the view , and there shines felicitie . wherefore it is more conuenient , that such as feare and follow the lawe of the true god , should haue the swaying of such empires : not so much for them-selues , as for those ouer whome they are emperors . for them-selues , their pietie , and their honestie ( gods admired gifts ) will suffice them , both to the enioying of true felicitie in this life , and the attaining of that eternall and true felicitie in the next . so that here vpon earth , the rule , and regalitie that is giuen to the good man , doth not returne him so much good , as it doth to those that are vnder this his rule and regalitie . but contrariwise , the gouernment of the wicked , harmes them-selues farre more then their subiects : for it giueth them-selues the greater libertie to exercise their lusts : but for their subiects , they haue none but their owne iniquities to answer for : for what iniurie so-euer the vnrighteous maister doth to the righteous seruant , it is no scourge for his guilt , but a triall of his vertue . and therefore hee that is ( a ) good , is free , though hee bee a slaue : and he that is euill , a slaue though hee bee a king : nor is hee slaue to one man ; but that which is worst of all , vnto as many maisters as hee affecteth vices : according to the scripture speaking thus hereof : of what-so-euer a man is ouer-come , to that hee is in bondage . l. vives . he that is ( a ) good ] a stoicall paradoxe mentioned by tully . in paradox , & pro muren . wherefore hierome thinkes that stoicisme commeth neerer to christianitie , then any of the sectes besides it . kingdomes with-out iustice , how like they are vnto theeuish purchases . chap. . set iustice aside then , and what are kingdomes but faire theeuish purchases ? because what ( a ) are theeues purchases but little kingdomes ? for in thefts , the hands of the vnderlings are directed by the commander , the confederacie of them is sworne together , and the pillage is shared by the law amongst them . and if those ragga-muffins grow but vp to be able enough to keepe forts , build habitations , possesse cities , and conquer adioyning nations , then their gouernment is no more called theeuish , but graced with the eminent name of a kingdome , giuen and gotten , not because they haue left their practises , but because that now they may vse them with-out danger of lawe : for elegant and excellent was ( b ) that pirates answer to the great macedonian alexander , who had taken him : the king asking him how he durst molest the seas so , hee replyed with a free spirit , how darest thou molest the whole world ? but because i doe it with a little ship onely , i am called a theefe : thou doing it with a great nauie , art called an emperour . l. vives . what are ( a ) theeues ] the world ( saith cyprian very elegantly to donatus ) is bathed in flouds of mutuall bloud : when one alone kills a man , it is called a crime , but when a many together doe it , it is called a vertue . thus , not respect of innocence , but the greatnesse of the fact sets it free from penaltie . and truly , fighting belongs neither to good men , nor theeues , nor to any that are men at all , but is a right bestiall furie , and therefore was it named bellum , of bellua , a beast . cic. offic . fest. ( b ) the pirates ] out of tully de rep. lib. 〈◊〉 . as nonninus marcellus saith . the king asking him what wickednesse mooued him to trouble the whole sea with one onely gally-foyst ? the same ( saith he ) that makes thee trouble the whole earth . lucane calles alexander a happy theefe of earth , and terrarum fatale malum , fulmenque quod omnes percuteret populos , pariterque & sydus iniquum gentibus , — earths fatall mischiefe , and a cloud of thunder rending the world : a starre that struck in sunder the nations — of those fugitiue sword-players , whose power grew paralell with a regall dignitie . chap. . i will therefore omitte to reuiew the crew that romulus called together , by proclaming freedome from feare of punishment to all such as would inhabite rome ; hereby both augmenting his citty , and getting a sort of fellowes about him that were fitte for any villanous or desperate acte what-so-euer . but this i say , that the very empire of rome , albe it was now growne so great and so powerfull by subduing of so many nations , and so become sole terror of all the rest , was neuer thelesse extreamly danted , and driuen into a terrible feare of an inuasion very hardly to bee auoyded , by a small crew of raskally sword-players , that had fled from the fence schoole into campania , and were now growne to such a mightie armie , that vnder the conduct of three ( a ) captaines they had made a most lamentable and cruell waste and spoile of the most part of the countrie . let them tell mee now , what god it was that raised vp these men from a fewe poore contemptible theeues , to a gouernment so terrible to the state and strength of rome it selfe : will it be answered that they had no helpe at all from the gods , because they continued ( b ) but a while ? as though that euery mans life must of necessitie bee of long continuance : why then the gods helpe no king to his kingdome , because that most kings dye very soone : nor is that to bee accounted as a benefite which euery man looseth in so little a time , and which vanisheth ( like a vapor ) so soone after it is giuen : for what is it vnto them that worshipped these gods vnder romulus , and are now dead , though the romaine empire be neuer so much encreased since , seeing they are now pleading their owne particular causes in hell : of what kinde , and in what fashion they are there , belongs not to this place to dispute . and this may bee vnderstood likewise of all that haue ended their liues in few yeares , and beare the burthens of their deeds with them , how-so-euer their empire be afterwards augmented , and continued through the liues and deaths of many successors . but if this be not so , but that those benefits ( though of so short space ) be to be ascribed to the gods goodnesses , then assuredly the sword-players had much to thanke them for , who by their helpe did cast of their bonds of slauerie , and fled and escaped , and gotte an army of that strength and good discipline together , that rome it selfe began to be terribly afraide of them , and lost diuerse fields against them . they gotte the vpper hand of diuerse generalls , they vsed what pleasures they would ; they did euen what they lusted ; and vn●…ill their last ouer-throw , which was giuen them with extreame difficultie , they liued in all pompe and regalitie . but now vnto matter of more consequence . l. vives . three ( a ) captaines ] spartacus , chrysus , and oenomaus : worthy of memory is that of plinie , lib. . & . that spartacus forbad the vse of golde and siluer in his tents ; so that i wonder not that he became so powerfull . that lawe in the tents of those fugitiues , was better then all the other midas lawes in the cities of mighty kings . ( h ) but a while ] in the third yeare of their rebellion , m. licinius crassus vtterly dispersed and killed them . of the couetousnesse of ninus , who made the first warred vpon his neighbors , through the greedy desire he had to increase his kingdome . chap. . ivstine , that wrote the ( a ) greeke ( or rather vniuersall ) historie after torgus pompeyus , not onely in latine ( for so did hee ) but in a more succinct manner , beginneth his booke thus . ( b ) the sway and rule of nations at the first was in the hands of kings , who gotte their heights of maiestie , not by popular ambition , but by their owne moderate carriage , approoued by good men . the people had no lawe but ( c ) the kings will. their care and custome was the keeping , not the augmenting of their dominions limmittes . euery mans kingdome was bounded within his owne countrie . ( d ) ninus of assyria was the first th●…t followed the lust of soueraigntie in breaking the olde hereditary lawe of nations . ( e ) hee first warred on the adioyning countries , subduing the people ( as yet vnacquainted with arts military ) as farre as lybia . and a little after : ninus confirmed his conquest by continuing possession of it . and hauing subdued the neighbouring nations , from them hee 〈◊〉 stronger powers , and set farther footing into the world , vntill by making one victorie the continuall meanes of another , hee had made an entire conquest of all the east . ( f ) how truely so-euer hee or trogus wrote this ( for i haue found them both else-where erronious by true proofes ) : yet it is certaine by the recorde of other writers , that ninus enlarged the assyrians monarchie exceedingly : and that it continued longer then the ( g ) romaines hath done as yet . for as the chroniclers doe deliuer vp account , it was mccxl . yeares from ninus his reigne , to the translation of this monarchie to the medians . now to warre vpon ones neighbours , and to proceede to the hurt of such as hurts not you , for greedy desire of rule and soueraigntie , what is this but flatte the euery in a greater excesse and quantitie then ordinary ? l. vives . the ( a ) greeke ] tro●…s pompeyus wrote an vniuersall historie from the beginning of the nations vnto his owne times . this great worke did iustine contract into an epitome , calling it so : as florus did liuies workes : though more at large . i would florus had not beene so briefe . iustine is now read for trogus . i haue heard some say they haue seene trogus whole in italy : it may bee so , in a dreame . ( b ) the sway ] euery family at first had a king , eyther the eldest , wisest , or most iust of the houshold : afterwards , one king began to rule many families , and some-times many kings ouer one , whom the people were compelled to receiue as guides and gouernours , or watch-men ouer the weale-publike : nor did this election follow chance , nobilitie , nor ambition ; euery mans owne priuate good , and the common good withall , which each man duly respected , made him choose the best and fittest man. ( c ) the kings will ] for if hee bee good , his will is better then a law , arist. de rep. ( d ) ninus ] sonne to belus , of him else-where . ( e ) hee first ] there were warres before him : the aegiptians and the africans warred with staues hardned with fire , which they called phalanges , plinie saith , that the phaenicians were the first fighters . lib. . vexores the egiptian king , and tanais the scithian , saith iustine , did first inuade the adioyning nations , for desire of glory . and ninus first , for desire of soueraigntie . ( f ) how truly , ] the greekes either through desire to flourish in their stiles , or for their countries admiration , or for delighting their readers , or by some naturall guift , haue not failed to lye wonderfully in all their histories . and the latines that medled with their affaires , being forced to follow them , fell into the same defect , as trogus and curtius ruffus did . ( g ) romaines hath ] of the continuance of the assyrian monarchy , there is no certaintie . it lasted mccxl . yeares saith eusebius . mccclx . saith diodorus siculus . thirtie lesse saith ctesias , whose computation iustine followes in the asian affaires : nor is the number of the kings knowne . they were thirtie saith diodorus , thirtie sixe saith eusebius , thirtie three velleius , successiuely the sonne to the father , from ninus to sardanapalus . augustine wrote this worke in the bginning of the raigne of honorius and theodosius the younger , about mclxx. yeare after rome was built . whether the pagan gods haue any power either to further or hinder the progresse , increase , or defects of earthly kingdomes . chap. . if this kingdome continued so long , and so spacious , with-out the assistance of any of those gods , why are they reputed as the enlargers and preseruers of romes monarchie ? there is the like reason for both . but if assyria were bound to thanke the gods , i demand which gods ? for the nations that ninus conquered had none . and if the assyrians had any peculiar ones , that were better state-wrights , what , were they dead then when the monarchy was translated to the medes ? or were they vnpaid , or had the ( a ) medians promised them better wages , that they would needs thither & ( b ) from them againe into persia at the inuitation of cyrus , as promising them some-what that better liked them ? the ( c ) persians euer since , a little after the short ( though spacious ) monarchy of alexander the great , confirmed their estate in that large country of the east , and are a kingdome at this day . if this bee so , then either the gods haue no faith , in that they keepe this flitting from the friend to the foe ( which camillus would not doe , though rome were most vnthankfull to him for his most auayleable conquest of the veii , but burying the wrong , freed it the second time from the galles ) or else they are not so valiant as gods should bee : but may bee conquered and chased away by humaine strength and cunning . or when they doe fight , it is the gods on the one side that beate the gods on the tother , and not the men . oh then , belike they are foes amongst themselues aswell as humaine creatures . good : the citty should neuer giue them any more worship then it held to be due to any other people or nation what-soeuer that helpeth thē . but howsoeuer this flight , or this remoouall , or this killing of these gods fell out , the name of christ was not yet knowne in those times and places , when and wherein these changes of states did thus follow the effects of warre . for if that ( d ) after those mcc . yeares , and the ouer-plus , when the aslyrian monarchy was remooued , christian religion had come in , and preached of another , an eternall monarchy , and condemned all their gods for false and faigned , and their sacrifices for sacriligious fooleries . what would the vaine mē of that nation haue replied , but that the kingdome was ouer-throwne because they had left their old religion , and receiued this of ours ? in which foolish answere , let these our later antagonists behold themselues as in a glasse : and blush ( if they be not past grace ) to follow so fond a president . ( e ) though indeed the romaine empire bee rather afflicted then altered or translated , as it was often before christs comming : and as it recouered from those afflictions before , so may it from these , there is no cause of despaire . who knowes the will of god herein . l. vives . the ( a ) medians ] by arbaces praefect of media who killed sardanapalus , as scorning that so many thousand men should obey a beast . iustin. oros. plutar. euseb. &c. ( b ) from them ] the monarchy of asia remained with the medians from arbaces to cyrus , cambyses sonne , cccl . yeares . astyages was the last king , whose daughter mandane , cambyses wife , was mother to cyrus . cyrus being borne , his grand-sire ( through a dreame he had ) caused him to be cast out to the wild beasts in the woods . but by chance he was saued . and beeing become a lusty youth , entring into persepolis , hee commanded the people to make ready their axes , and cut downe a great wood : next day he made them a delicate banquet , and in the midst thereof asked them whether they liked this day better then the other . they all replied , this day : well saith hee , as long as you serue the medians , the world shal be as yesterday to you , but bee your owne lords your selues , and it wil be this day . herevpon , leauying an army , he ouer-threw his vncle , and transferred the monarchy vnto persia. ( c ) persians ] their kingdome continued from cyrus to alexander , philips sonne , ccxxx . yeares . alexander ruled asia . vi. yeares . his successors after him vnto seleucus and antiochus the two brethren , that is from the olympiade vnto the . at which time arsaces , a meane but a valorous fellow , set his country free , by meanes of the two brethrens discord , and raigned king himselfe . thence arose the parthian kingdome , lasting vnto alex. seuerus caesars time , at which time xerxes the persian subdued them and annexed them to the persian crowne , and this kingdome was during in augustines time . whereof read herodian in antoninus . ( d ) after those ] the text of some copies , followes eusebius , but the old bookes doe leaue out et quadraginta . so that augustine did not set downe his opinion amongst this diuersity of accounts , but onely the ouerplus , to shew onely , that it was more then mcc . yeares , but how much more he knoweth not ; surely it was not an c. ( e ) though ] the name of it remaineth as yet in the ancient dignity , but with no powre . what precious gods those were by whose power the romaines hela their empire to bee enlarged and preserued , seeing that they durst not trust them with the defence of meane and perticular matters . chap. . let vs now make inquiry , if you will , which god ( or gods ) of all this swarme that rome worshipped , was it that did enlarge and protect this their empire . in a world of such worth , and dignity , they durst not secretly commit any dealing to the goddesse cloacina ( a ) , nor to the goddesse ( b ) volupia , the lady of pleasure , nor to ( c ) libentina , the goddesse of lust , nor to ( d ) vaticanus the god of childrens crying , nor to ( e ) cunina the goddesse of their cradles . but how can this one little booke possibly haue roome to containe the names of all their gods and goddesses , when as their great volumes will not doe it , seeing they haue a seuerall god to see to euery perticular act they take in hand ? durst they trust one god with their lands thinke you ? no , rusina must looke to the country , iugatinus to the hill-toppes : collatina to the whole hills besides , and vallonia to the vallies . nor could ( f ) segetia alone bee sufficient to protect the corne : but while it was in the ground , seia must looke to it : when it was vp , and ready to mow , segetia : when it was mowne and laid vp , then ( g ) tutilina tooke charge of it , who did not like that segetia alone should haue charge of it all the while before it came dried vnto her hand : nor was it sufficient for those wretches , that their poore seduced soules , that scorned to embrace one true god , should become prostitute vnto this meaner multitude of deuills , they must haue more : so they made ( h ) proserpina goddesse of the cornes first leaues , and buddes : the ( i ) knots nodotus looked vnto : volutina to the blades , and when the eare began to looke out , it was patelena's charge : when the eare began to be euen bearded ( because ( k ) hostire was taken of old for to make euen ) hostilinas worke came in ; when the flowres bloomed , ( l ) flora was called forth : when they grew ( m ) white , lacturtia ; beeing ripe ( n ) matuca , beeing cut downe ( o ) runcina . o let them passe , that which they shame not at , i loath at . these few i haue reckoned , to shew that they durst at no hand affirme , that these gods were the ordainers , adorners , augmenters or preseruers of the empire of rome , hauing each one such peculiar charges assigned them , as they had no leasure in the world to deale in any other matter . how should segetia guard the empire , that must not meddle but with the corne ? or cunina looke to the warres , that must deale with nought but childrens cradles ? or nodotus giue his aide in the battaile , that cannot helpe so much as the blade of the corne , but is bound to looke to the knot onely ? euery ( p ) house hath a porter to the dore : and though he be but a single man , yet hee is sufficient for that office : but they must haue their three gods , forculus for the dore , ( q ) cardea for the hinge , and limentius for the threa-shold . be-like forculus could not possibly keepe both dore , hinges , and threa-shold . l. vives . cloacina ( a ) ] some reade cluacina , and some lauacina , but cloacina is the best : her statue was found by tatius ( who raigned with romulus , ) in a great priuy or iakes of rome and knowing not whose it was , named it after the place , cloacina , of cloaca . lactant. cipria●… calles it cluacina , but it is faulty , i thinke . there was uenus surnamed cluacina , or the fighter : for cluo is to fight . her statue stood where the romaines and sabines agreed , and ended the fight for the women . plin. lib. . ( b ) uolupia ] she had a chappell at the theater nauall neare the gate romanula . varro de ling. lat. lib. . macrob. saturn . the . cal. of ianuary is angeronia's feast kept by the priests in volupia's chappell : verrius flaccus saith shee was so called , for easing the angers and troubles of the minde . masurius saith her statue stood on volupia's alter , with the mouth sealed vp , to shew that by the pacient suppressing of griefe , is pleasure attained . ( c ) libentina ] varro . lib. . of libet , it lusteth , there was venus libentina , and venus libitina , but libithina is another . ( d ) vaticanus ] not uagitarius as some reade . gell. lib. . out of varro . as vnder whome ( saith hee ) the childes first cry is , which is va , the firstsyllable of vaticanus , whence vagire also is deriued ; and in old bookes it is uatiganus not uagitanus . ( e ) cunina ] the cradle-keeper and wich-chaser . ( f ) segetia ] or segesta . plin. lib. . for those gods were then best knowne . seia to bee the goddesse of sowing and segetia of the corne ; their statues were in the theater . ( g ) tutilina ] and tutanus , hee and she , guarders of all things . non. marcell . they were called vpon , in suddaine charmes ; as hercules was , surnamed alexicacus , the euill-driuer . varro . it was a sinne to inuocate tutilina in an vnfortunate thing . ( h ) proserpina ] daughter to ceres and ioue , rauished by pluto her vncle . cicero de nat . deor . lib. . shee is proserpina , which the greekes call persephone , and will haue her to be nothing but the seede of haruest , which beeing hid in the earth , was sought by her mother . varro will haue her the moone , with ennius and epicharmus . ( i ) the knots ] plin. lib. . some graine begins to put forth the eare at the third ioynt , and some at the fourth , wheate hath . ioynts , rie six , barley eight : but they that haue those , neuer bud the eare , vntill all the ioynts bee growne out . varr , de re rust . lib. . the huske of the eare , ere it open is called vagina , in the care , is the graine , and the eare is in the huske : the awne , or beard , is as a rough needle , sticking forth from the eare , which ere it bee died is called mutica . ( k ) because hostire ] hostire , is to suppresse , and so giue back , and hereof comes hostis. non. or to strike : festus , also to doe iustice , to recompence , whereof comes redostire , and hostimentum : both vsed by plautus . ( l ) flora ] some take her for acca laurentia , the courtizan , some for melibaea , niobes daughter , called chloris , for changing her colour through feare of apollo and diana . hence shee was called flora , whom with her sister amicla , niobe hauing preserued , and pleased latona , she bore nestor vnto neleus , neptunes sonne . homer , odyss . . who saith that the other perished with her brethren . ouid makes her wife to zephirus , because she is goddesse of flowers . ( m ) white ] some reade lacticina . there was also lactans , the god that whitned the corne with milke . seru. geor. . ( n ) matuta ] daughter to cadmus , wife to athamas ; casting her selfe downe head-long from a rocke into the sea , shee changed her name from ino , into leu●…thé , the white goddesse , called by the latines mother matuta , who say she is aurora , wherof comes tempus matutinam , the morning time . melecerta her sonne was also made a sea-god , and called palaemon . ouid. lact. &c. her temple was in the eight region of rome . ( o ) runcina ] varro de ling. lat . runcare is to pull vp . auerruncus , the god that pulls away euills from men . ( p ) euery one ] one man sufficeth , when three gods cannot . ( q ) cardea ] carna rather : first called carne , ianus lay with her , and then made her the goddesse of hinges . shee rules in mans vitall partes , her feast is in iunes calends . ouid. fast. . brutus hauing expelled tarquin , kept her feast at the fore-said time , with beane-flowre , and bacon . macrob. satur. whether it was ioue , whom the romaines held the chiefest god , that was this protector and enlarger of their empire . char. . vvherefore setting aside this nest of inferior gods ( for a while ) let vs looke into the offices of the greater ; and which of them brought rome to such a praeeminence ouer the other nations . this same surely was ioues worke . for , him they made the king ouer all their gods besides , as his scepter , and his seate on the highest ( a ) part of all the capitoll doe sufficiently testifie . and of him , they haue a very conuenient saying ( though it bee from a poet ) ( b ) all is full of ioue . and varro ( c ) is of opinion , that those that worship but one god , and that without any statue , do meane this ioue , though they call him by another name . which being so , why is he so euill vsed at rome , and by others also in other places , as to haue a statue made him ? this euill vse so disliked varro , that although he were ouer-borne with the custome of so great a citty , yet hee doubted not both to affirme , and record , that in making those statues , they both banished all feare , and brought in much error ? l. vives . highest ( a ) part ] on tarpeius . ( b ) al is full of ioue ] virgil out of aratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lucane in his eight booke . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deisedes v●… i terra , vbi pontus , & acr , et caelum & virtus : superos quid quaerimus vl●…rà : io●…e sits where earth , where ai●…e , wher●… sea and shore where heauen , and vertue is , why aske vve more . ( c ) is of opinion ] the greekes call ioue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both of liuing , because he was held to giue all things life . orpheus in cratere . plato deriues them both of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to liue by himselfe . in cratylo . the romaines called him ioue , a iunando of helping . the old philosophers called that same mens that intellect that created all things , ioue . and therefore the wise men worshipped this , who otherwise held no mortall creature for any god , but onely that immortall , almighty prince of nature , hauing diuers names , one amongst the greekes , another with the persians , a third with the phaenicians , a fourth in egipt &c. plutarch . saturnes son of crete was called z●… , because he was the first of saturnes male children that liued . lactantius . what opinion they followed , that set diuers gods to rule in di●…ers parts of the world . chap. . bvt why had he iuno added to him , both as his sister and wife ? because ( a ) wee place iupiter in the skie ( say they ) and iuno in the aire , and these two are contiguall , one immediately next aboue the other . very well , then all is not full of ioue as you said but now , if iuno doe fill a part . doth the one fill the other , ( being man and wise ) and are they distinct in their seuerall elements , and yet conioyned in them both ? why then hath ioue the skie assigned him and iuno the ayre ? againe , if onely these two sufficed for all , what should ( b ) neptune doe with the sea , and pluto with the earth ? nay , and for feare of want of broods neptune must haue a ( c ) salacia , and pluto ( d ) a proscrpina for wiues to breede vpon . for as iuno possesseth the heauens inmost part the aire ( say they : ) so doth salacia the inner parts of the sea ▪ and proserpina the bowells of the earth . alas good men , they would faine stitch vp their lies hand-somely , and cannot finde which way . for if this were true , the world should haue but three elements , ( and not ( e ) . as their ancient writers haue recorded ) if euery couple of gods should haue their element . but they themselues haue there affirmed , that the ( f ) skie is one thing & the aire another . but the water , within and without is all but water , ( there may bee some diuersity to the dyet , but neuer any alteration of the essentiall forme : ) and earth is earth , how euer it bee seuerally qualified : now the world beeing complete in these foure , where's ( g ) minerua's share ? shee hath a share ( h ) in the capitol though shee bee not daughter to ioue and iuno both . if she dwell in the highest part of the skie , & that therefore the poets faigned her to be the birth of ioues owne braine , why is not she then made the absolut empresse of heauen , seeing y● she sitteth aboue ioue ? because it is not meet to make the child lord ouer the parent ? why then was not that equity kept between saturne & iupiter ? because saturne was conquered ? why then belike they fought ! no y● gods forbid , say they ; y● is but a poeticall fiction , a fable : well , thus you see they will trust no fables , they do thinke better of their gods then so , but how chanceth it then that saturne ( seeing hee might not sit aboue his sonne i●…ue ) had not a seate equall with him ? because ( i ) saturne ( say they ) is nothing but the length of time , well then , they that worship saturne , worshippe time and ioue , the king of all the gods is said to be borne of time , and what wrong doe we to ioue and iuno in saying they are borne of time seeing that by the paganes owne confessions they signifie heauen and earth , both which were created in time , for this the greatest schollers and ( k ) wisest of them all commend to our memory , nor did virgill speake out of fiction , but out of philosophy , when he said . tum pater ommi●…otens saecundis imbribus aether coniugis in gremium lae●…ae descendit . — almighty aether in a fatning shower . dropt in the lappe of his glad spouse — that was , the earth . in which they make a difference also , for herein ( l ) terra , and tellus and tellumon are al seueral things , they say . and all these they haue as gods , distinct in name , office , and ceremoniall rites . terra ( m ) is also called the mother of the gods besides , that the poets may now faigne with farre more toleration , seeing that their very bookes of religion affirme , that iuno is not only wife and sister but ( 〈◊〉 ) mother also vnto ioue . the same earth they stile both ( o ) ceres , & vesta , yet ( p ) vesta they say most commonly is the fire , and guardeth that which the citty cannot want ? and therefore the virgins kept it , because fire , and virginity do neuer bring forth any thing . all which vanity , it was fit hee onely should abolish that was borne of a virgin. but who can endure to heare them ascribe so much honor and chastity to the fire , and yet not shame to call ( q ) vesta , venus , that her virgins might haue the lesse care of the honor of virginity for if venus were vesta ( r ) how should the virgins do her good seruice in abstayning from venery ? or ( s ) are there two ven●…sses , the one a virgin , the other a wanton ? or three rather , one of the virgins ( vesta ) one of the wiues , & one of the whores , to such an one as this last is , the ( t ) phaenicans cōsecrated the prostitution of their daughters , before that they maried them : now which of these , is vulcans wife ? not the virgin , she neuer had husband , not the whore , oh no , not ( v ) iunos sonne , & ( x ) mineruas forge●… , be wronged . well then , it was venus the wife : yet we would haue her to stand as a patterne to bee imitated for her trickes that shee playd with mars , oh now ( say they ) you runne to the fables againe , why what reason is there that you should greeue to here those things at our tonges and yet explaud them on your owne stages ? why doth it vexe you that we should say ( a thing vtterly incredible but that it is so fully proued ) that those foule and open crimes of their gods instituted and celebrated in their publike honors , and by their own commaunds . l. vives . because ( a ) we place . ] cir. . de nat , deor . the skie as ennius , euripides , the south-sayers and the whole world affirme , is ioue : the ayre , betweene that and the sea , ( as the stoicks hold ) is iuno sister and wife to ioue by reason of the ayres likenesse , and nearenesse to heauen , now they made the ayre a woman , because it is the softest thing that ( b ) is . neptune saturnes three sonnes shared the world : ioue had heauen , neptune the sea : pluto the earth . iuno married ioue , and was made lady of the ayre , this fable arose from thence , because that in the deuiding of the fathers kingdome , ioue got the east , resembling heauen , ( wherein also mount olimpus stood , whose likelyhood of name added to the fiction . ) neptune had the nauy : dis or pluto the west part of the realme fained to bee hell : saturne was said to bee banished into hel because he fled from the east , into italy , lying in the west : ( c ) salacia of salum the salt fome , varro : the water old of ( faith fest . ) was called salacia , a salum ciendo , of mouing the froth , so the poet pacuuius vseth it . neptune was a cunning seaman , and made admirall by ioue , for which posterity deified him . ( d ) proserpina . of hir , before . hir mother finding her in hell , begged and obtayned of ioue that she might be halfe the yeare with her on earth and halfe a yeare with pluto . shee had her name a proserpendo , because she crept some while this way and some while that , being all one with the moone and the earth . uarro : you may read of her rape almost euery where . ( e ) foure ] first fire , then ayre , then water and lastly earth . ( f skie ] heauen it selfe and the vpper region of the aire , they called ethaer or the skie . the lower parts , ayre onely , though the poets confound them . ( g ) minerua ] daughter of ioue and themis , saith euhemerus , hist. sacr . there were fiue mineruas , but the poets confound them all . tull. de nat deor . one was borne ( they say ) of ioues braine and is the goddesse of all wisdome , and therefore was held so borne and a virgine : and her throne was counted the highest in heauen . martian , nupt. lib. . virgo armata deceas rerum sapientia pallas , aetherius fomes , mens & solertia f●…ti , ingenium mundi , prudentia sacra tonantis , a●…dor doctificus , nostraeque industria sortis . quae fa●…is arbi●…ium sapientis praeuia curae , a●… rationis apex , diuumque hom númque sacer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vl●…a terga means rapidi ac splendentis olympi , celsior vna ioue flammantis circulus aet●…rae . paslas , thou armed virgin , wisdomes wonder , fate iudging faire , fount of aethereall light : worlds vnderstanding , and arbritre●…e of thunder , ar●…s ardor , spring , wherein man cleares his sight , discretions arch , which reason raigneth vnder , essence , in gods , and men , su●… mounting bright : towr●…ng beyond the spheares , and all in fire , thron'd aboue ioue , far brighter , and far higher . ( h ) in the capitol ] now ioue almighty ( saith tully ) that rulest all , and then iuno his fellow , and thou pallas minerua , and all you gods that inhabite the capitoll . &c. pro equit in exil . tarqui●… priscus in the sabine warre vow'd a temple to ioue , iuno , and minerua , and playned the top of mount tarpeius to make a place for it to stand in , but was slaine ●…e hee had laid the foundation , so it was renewed and finished by tarquin the proud , and called the capitoll because of a mans head that was found in digging the foundation . before this , there was a temple to ioue , iuno , and minerua , on floras cliffe . diodor. sicul. ( i ) because . ] saturne was sonne to caelus and terra , a most vngratious flellow , but quitted by his sonne ioue , who expelled him , as he had expelled his father , and so made the prouerbe true . do as as you would be done vnto . hereafter he was called the god of time . hesiod , euhem , diod , cicero . saturne , is he ( they say ) that diuides and distinguishes the times : and therefore the greekes call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is , sp●…ce of time . hee was called saturnus , quasi satur annis , full of yeares , and was faygned by the poets to deuour his children , because time deuoures all things . he was imprisoned by ioue , that is limited by the starres from running too wild a course . ( k ) their wisest ] uarro de ling. lat . lib. . calles iuno both terra and tellus . plutarch interpreteth iuno the earth , and the nuptial coniunction of man and wife . euseb , de prep . euang , seruius saith that ioue is put for the sky , and the ayre ; iuno for earth and water ( l ) ●…herein terra ] terra , is the earth it selfe tellus , a diminutiue , the goddesse of the earth , though the poets confound them , yet they alwaies said tellus her temple and not terra's . pluto also and proserp , were called tellumo , and tellus , also altor , and runsor were both his names , and hee had charge of all earths businesse : so that some say hee was ceres sonne diodor. lib. . porpheryus calles one part of the earth , uizy the fat and fertile , ceres , and the craggy , hilly and stony , ops , or rhea . euseb. de praep euang , where he saith much of these things . lib. . ( m ) is also ] namely rhea . ( n ) mother ] for as she was iuno she was his wife and sister ; and as she was ops his mother . ( o ) ceres ] the earth is called ceres , a gerendo , of bearing corne , or of cereo to create . varro ! tully . out of chrisppus , for the earth is mother to all . pluto in cratyl . she was daughter vnto saturne and ops , sister to uesta and iuno , all these sisters and mothers they say is but onely earth . ouid. fast. . ves●… eadem est , & terra subest , subit ignis vtrique , significat sed●… terra socusque suam , vaesta is earth , and fire : earth vndergoeth , the name , and so doth fire : vaesta's both . and a little after . sta●… v●… 〈◊〉 sud , vi stando vesta vocatur : earth stands alone , and therefore vesta hight . to this doth orpheus and plato both assent ( p ) yet vesta ] cic. de nat deor . for uesta is deriued from the greekes being called with them hestia ; her power is ouer fires and altars . de legib . vesta is a●… the citties fire , in greeke , which word we vse almost vnchanged . ouid east . . nec in 〈◊〉 uestam quam viuam intellige flammam , nataque de flamma corp●…ra nulla vides , thinke vesta is the fire that burneth still , that nere brought creature forth , nor euer will , and being a fire , and called a virgin , therefore did virgins attend it , and all virginity was sacred vnto it , first for the congruence of society and then of nature which was alike in both : this custome arose in aegipt , and spred farre , through the greekes , and the barbarian countries . diodor. it was kept so at athens , and at delphos , plutar. strabo , uaestas sacrifices and rites came from ilium to latium , and so to rome by romulus his meanes , and therfore virgill calles her often times , the phrigian vesta . sic ait et manibus vittas , vestamque potenten , aeternumque adytis effert penetralibus ignem . this said , he bringeth forth eternall fire , almighty vaesta , and her pure attire : speaking of panthus the troyan priest. there was then for euery curia , a vaesta , dionis . but numa built the temple of the first publike vesta , in the yeare of the citty , x l. as ouid accompteth . ( q ) uesta venus ] naturally , for the naturalists call the vpper hemisphere of the earth uenus , and vesta also : the nether , proserpina , plotinus calleth the earths vertue , arising from the influence of venus , uesta . besides , vesta being the worlds fire , and the fatnesse comming from venns , there is little difference , in respect of the benefit of the vniuerse , so that vesta was euery where worshipped , not as barren , but as fruitfull and augmentatiue , making the citties and nations happy in eternall and continuall increase . ( r ) how should . ] the punishment of an vnchast uestall was great : but after thirty yeares , they might leaue the profession and marry . ( s ) is there two ] so saith plato in conuiuio . heauenly , procuring excellence of conditions , earthly , prouoking vnto lust ; the first , daughter to caelus , the later to ioue and dione , much younger then the first . there was also a uenus that stirred vp chast thoughts . and therefore when the romaine women ranne almost mad with lust , they consecrated a statue of uenus verticordia , out of the sibills bookes , which might turne the hearts from that soule heate vnto honesty . ualer . lib. . ouid. fast , . ( t ) phaenicians ] this iustin reporteth of the cipprians , lib. . it was their custom ( saith he ) at certen set daies to bring their daughters to the sea shore ere they were married , and there to prostitute them for getting of their dowries , offring to venus for the willing losse of their chastities . i thinke this was uenus her law left vnto the ciprians whome shee taught first to play the mercenary whores . lactant. the armenians had such anther custome strabo . and the babilonians being poore , did so , with their daughters for gaine . the phenicians honored uenus much for adonis his sake who was their countryman , they kept her feasts with teares , and presented her mourning for him , macrob. she had a statue on mount libanus , which leaned the head vpon the hand and was of a very sad aspect : so that one would haue thought that true teares had fallen from hir eyes . that the deuills brought man-kind to this , wil be more apparant ( saith eusebius ) if you consider but the adulteries of the phaenicians , at this day in heliopolis and elsewhere they offer those filthy actes as first fruits vnto their gods . euseb. de . praeparat . euang : which i haue set downe that men might see what his opinion was hereof , though my copy of this worke of his be exceeding falsly transcribed . this custome of prostitution , the augilares of africke did also vse , that maried in the night . herodot . solin . mela. the sicae also ( of the same country ' ) practised the same in the temple of uenus the matron , ualer . the locrians being to fight , vowed if they conquered , to prostitute all their daughters at uenus feast . ( v ) iunos sonne . ] it may bee mars that lay with uenus , and begot harmonias , ( for hee was iunos sonne , borne ( they faigned ) without a father , because they knew not who was his father ) it may be mars , by that which followes , cooperarius mineru●… , for both are gods of warre : but , it is rather ment of vulcan , sonne to ioue and iuno , ( though vsually called iunos sonne and apator ) who was a smith in lemnos , and husband vnto venus that lay with mars . so it were vulcans wrong to call her whore , for to be a cuckold is a disgracefull thing . ( x ) minerua's forger ] or fellow workers , for they both haue charge of ioues thunder , and somtimes through his bolts . virgil ipsa iouis rapidum iaculata é nubibus ignem . quite through the cloud shee threw ioues thundring fire . which there are but three may do ( saith seruius ) iupiter , minerua and uulcan , though pliny bee of another mind . de disciplin . etrusc . & rom ( lib. . ) minerua looketh vnto i●…ues aegis , which was indeed his apparrell ; made by minerua's wisdome and vulcans labour : and though ioues bonnet be fire , yet pallas made it . mart. nupt. or is vulcan her fellow forger , because he begat apollo on hir , that hath the tuition of athens ? cic. de nat . ( lib. . ) but augustines minde i thinke rather is this , that uulcan is minerua's fellow forger . because she is called the goddesse of all arts , euen the mechanicall : and he is godde of the instruments vsed in all these mechanicall artes . fire is the instrument of all artes ( saith plutarch ) if one knew how to vse it . de vtilit . inimic . besides vulcan is said to gouerne artes him-selfe . the warlike artes ( saith eusebius ) were minerua's charge , the pyrotecknical , or such as worke in fire , vulcans : theodoret saith that the greekes vsed the word vulcan for artes , because few artes can be practised without fire . phurnutus saith that all arts are vnder minerua and vulcan , because shee is the theory , and he the instrument of practise . and therefore homer saith of a worke-man thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whome vulcan taught and minerua . of the multitude of goddes which the pagan doctors auouch to bee but one and the same iupiter chap. . wherefore let them flourish with their physicks as long as they like . lette iupiter be one while the ( a ) soule of this terrene world , filling the whole fabrike of the foure elements , more , or lesse , as they please ; and another while but a quarter-ruler with his bretheren and sisters : lette him be the skie now , imbracing iuno which is the aire vnder him , and let him by and by be skye and aire both , filling the lappe of the earth , his wife and mother with fertile showers and seedes ; ( b ) this is no absurdity in their diuinity ; and ( to omit the long and tedious catalogue of his remooues and strange transmutations ) lette him forth-with bee but one , and that onely god , of whome the famous poet was thought to say : — deumque namque ire per omnes , terrasque tractusque maris caelumque profundum . — ( c ) for god his spirit imparts , to th' earths , the seas , and heauens profoundest parts . ( d ) let him be iupiter in the sky , iuno in the aire , neptune in the sea , salacia in the seas depth , pluto in the earth , proserpina in the earths lowest part , vesta in the households fire , vulcan in the smiths shop , sol , luna and the stars in the sphears , ( e ) apollo in diuination ( f ) mercury in trafficke , in ( g ) ianus ( h ) the porter , in the bounds terminus , in time saturne , in war , mars and ( i ) bellona , in the vineyards , bacchus , in the corne , ceres , in the woods , ( k ) diana , in mens wits , minerua , let him rule the ( l ) seed of man as liber , and of women , as libera , as hee is father of the day , let him be ( m ) diespiter , as ruler of the monthly disease of women , lette him be the goddesse mena : and ( n ) lucina that helpes in their child-birth . and helping the fruits which increase , let him take the name of ops. let him bee ( o ) vaticanus , that opens the childes mouth first , to cry , and leuana , that takes vp from the mother : and cunina , that guards the cradle . let none but him sing the destinies of the new-borne childe , and be called ( p ) carmentes , lette him sway chance , and bee stiled fortune , or womens dugges , and bee called ( q ) rumina , ( because the ancients called a dugge rum●… ) lette him bee ( r ) potina and suckle the hog-babes : or educa and feed them : or pauentia , for frighting them , or ( t ) venilia for sodaine hope : volupia for pleasure , agenoria for action , stimula for prouocation , strenua for confirming mans courage , numeria for teaching children to tell twenty ( u ) and camaena for singing . nay lette vs make him ( x ) consus , for his counsaile , ( y ) sentia for his sententious inspirations , ( z ) inuentas for the guiding of our ( a ) egresse from youth , to fuller age . for our chins sake ( which if he loue vs , he clothes in haire ) let him be ( b ) fortuna barbata : nay free , because he is a male-godde , lette him either bee barbatus , as nodotus is , or because hee hath a beard , lette him not bee fortuna , but fortunius . well , on , lette him bee iugatine , to looke to the hills , and at the loosing of a virgins nuptiall guirdle lette him bee inuoked by the name of virginensis : lette him bee ( c ) mutinus : which amongst the greekes was priapus , but that ( it may bee ) hee will bee ashamed off . lette iupiter alone bee all these that i haue reckoned , and that i haue not reckoned ( for i haue thought fit to omit a great many , ) or as those hold , which make him the soule of the world ( many of whome are learned men ) let all these bee but as parts and vertues of him : if it be so , as i doe not yet inquire how it is , what should they loose if they tooke a shorter course , and adore but one god ? what one thing belonging vnto his power were dispised , if him-selfe intirely were duly worshipped ? if they feare that some of his parts would be angry for being neglected , why then it is not as they say , that al this is but as the life of one soule , containing all those gods as the parts , powers , vertues and faculties therof : but euery part hath a life , really and distinctly seperate from the other : this must needs be true , if one of them may be offended , and another bee pleased , and both with one act . and to say that whole ioue would be offended , if al his parts were not seuerally worshipped , this were foolish ? for ther were not one of them left out , if the persō were adored in whom they ar al iointly included . for to permit the rest , ( being inumerable ) wheras they say that the stars are al & euery one real parts of ioue , and liue , haue reasonable soules , and therfore are absolute gods ; they say they know not what , and see not how many of them they leaue without altars & without worship , both which not-withstanding they haue exhibited them-selues and commanded others to exhibit vnto a certaine smal number of them : wherfore if they doubt the anger of the rest , why are not they affraid to liue in the displeasure of the most part of heauen , hauing giuē content but vnto so few ? now if they worshipped al the stars inclusiuely in iupiters particular person , they might satisfie them all by this meanes in the adoration of him alone : for so , none of them would think much , seeing they all were worshipped in him : nor should any haue cause to think they were contemned : vvhereas otherwise the greater part may conceiue iust anger for beeing thus omitted by those that giue all the honor vnto a very few : and their anger may wel bee the greater in that they shine aboue as vn-regarded , and behold filthy priapus stand naked below , in great respect and credit . l. vives . the soule ( a ) of this ] the opinion of thales , and democritus . the stoicks held with pl●… that god was a spirit , but that ●…ee vsed not the world as a body . that the world was : god , and hadde a soule , and an intellect , but that it was not the fore-said god. the olde writers , ( as tully and pliny , following homer ) thought that the sun was the soule 〈◊〉 the world . phurnutus saith the world hath a soule called iupiter , that rules it euen as our soule doth vs. ( b ) this is no ] earth ( saith hesiod ) bore caelus and then lay with him , and bore him eleuen children wherof saturne was one . ( c ) for god ] most of the old writers held god to be a power diffused through the vniuerse . ( d ) let him ] the wisest gentiles held that there was but one god , diuersly stiled , by his diuers qualities . arist. de mundo . plut. de placit . philos . macrobius puttes the son for al the goddes . saturnal . ( e ) apollo ] holding him to bee the worldes eye , they might easily thinke he could see al thinges , past , present and future . so was he sought vnto , far and neare , but gaue answers especially at delphos . diodor. which oracle had this originall . there was a deep and obscure caue , there where the shrine in delphos was first : where-vnto a goate comming by chance to feed , was inspired with an extraordinary spirit , and began to leape and dance beyond measure . which the sheap-heard wondring at , and comming to the mouth of the caue , hee grew rapt him-selfe , and began to prophecy . and others vpon tryal , did so also : where-upon it grew to that passe that such as would know things to come , would but bring one to leane his head into the caue and he should answer them the truth to all that they would aske . which afterwards they finding to bee dangerous ( for it had beene the death of diuers ) they built a temple there vnto apollo , and ordained a virgin to receiue the inspiration , vpon a frame a good height from the caue , and so to giue answers to the inquirers , which frame they named a tripos , of three feet , hauing the same shape that the brazen tripodes had afterwards . this virgin priest was called the pythia , at first a virgin , like dianes priest. afterward echechratus lying with y● pythia , they ordained that the priest should be vnder . yeares of age : medling no more with virgins at any hand : only she went virgin-like , to keepe some memory of the ancient custome . diodor. ( f ) mercury ] accounted the god of eloquence , of bargaines and contracts , because words doe al these . the marchants feast was in the ides of maie , that day that mercuries temple was dedicated : the greekes called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a market-man , and he had a statue in the market-place : plautus describeth his office in his amphitruo : whereof here-after . ( g ) in ianus ] being the eldest god of all , hee ruled the beginning of things . he was indeed king of latium in saturnes time . some ( as ouid and festus ) took him for the the old chaos , and that his name ianus was thence deriued . others ab eundo , of going . cic. de nat. de . wherof comes ianua gates . cornificius saith that tully called him eanus , and not ianus . the hill ianiculus bare his name , some say because hee was buried there , others because they went ouer it into hetruria , hee had two faces , as the lord of beginnings and endes , of him read ouids fastorum , and macrobius . ( h ) proter ] to look to the gate , for which ianus is put in the text . ( i ) bellona ] of bellum warre , and duellona also . shee was thought to bee pallas , because pallas ruled warre also . the greekes called him ennuo , hesich : hir face was full of terror and contention . homer calls hir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as he doth mars , and the poets fained hir to bee mars his mother , and therfore calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . shee was called ennuo , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. of putting spirit and fury into those that were to fight , or of being furious hir selfe . hir temple stood in the ninth region , and before it a pillar , from which the signe of war was euer giuen , by putting forth a speare . ouid. ( k ) diana ] the moone had many names : lucina , proserpina hecate and diana . she was fained to be a virgin , giuen all to hunt much in the woodes , and shooting . wher-vpon aeneas meeting his mother in the woodes thought it hadde been diana , aeneid . . i haue read these two verses of the moone , but i know not where . terret , lustrat , agit , proscrpina , luna , diana , ima , superua , feras , sceptro , fulgore , sagita . diana , luna , proserpine , doth strike , doth spread , doth fight , the beasts , the deities and diuels , with scepter , shafts & light . they are none of the grossest : prudentius in his third booke against symmachus , hath these verses . — terque suas eadem variare figuras . de●…ique dum luna est , sublustri splendet amictu , 〈◊〉 succ●…cta iacit calamos , latonia virg●… est . 〈◊〉 subni●…a sedet solio plutonia coninx i●…peritat ●…ijs & dictat ●…ura megae●…ae . — three times she turnes hir shape , she is the moon , when bright her spheare doth shewe ▪ laton as daughter when she hunts below but thronde in hell , shee●… ' pluto●…s wife , and awes the furies , giuing sterne megaera lawes . ( l ) seed of ] liber and libera were ceres children , saith tully de nat . deor . ( lib. . ) many think they are sol and luna , who haue power ouer generation . liber of the men and therfore the satyres were said to accompany him , and pyrapus was worshipped in his temple : libera for the women . ( m ) diespiter ] quasi dios pater , or the father of the day . varro . ( n ) lucina . ] this was luna , diana or iuno , cicero . iuno lucina helpe me , cryes glycerium in terences andria . shee was also called opigena , of hir helpe in the womens trauels , and worshipped at rome of the matrons . f●…stus . tym●…us saith that the night that alexander the great was borne , diana's temple at ephesus was burned , because she would not be absent from olympi●…s his mother in her labour , and so was far from hir temple when it was fired . the romaines worshipped ilythia also for this end , who was a fate or fayry ( saith pausanias ) and came from the north to delos to helpe latona in hir trauell : and was placed at athens amongst her gen●…tullides , the gods that looked vnto natiuities : they vsed to place kneeling images before them , because nauplius his daughter was born in that manner . such also were the three nexid●… in the capitol before minerua's shrine , where-vnto the matrons offered , as the protectors of childe-birth . m. attill . glabrio brought them from the conquest of antiochus . they were kneeling statues . ( o ) vaticanus ] of him before . ( p ) carmentes ] called first nicostratae , daughter to ionis the king of arcadia , who had euander by mercury , and had the spirit of prophecy : she was called in greeke thespiodon , in latine , carmente : . dionys. of hir ouid saith ipsa mone , quae nom●…n habes de carmine dictum , qu●… simul ●…thereos animo conc●…perat ignes ▪ ore dab●… pleno carmina vera dei. and thou that from the verse deriues thy name . and againe and being filled with aeth●…iall fyre , she spake , as phaebus did her breast inspire . there was the gate carmentall in rome , called afterwards scelerata , and neare to it an altar in the capitoll , where shee was placed . there were also the carmenae which told the destiuies of new borne children , whence nicostrata had hir name . varro . they were also called 〈◊〉 , and camaenae without s. and they that honoured them were called prophets , of their prophecies . there was also faunus and fauna , brother and sister , he-mens fortune-teller ▪ and she-womens : ( q ) rumina ] goddesse of dugs . plin. fest. there-was the fig-tree ruminall , where the she-wolfe gaue romulus and remus sucke . they offered milke and sprinckled the sacrifices with milke that were offered to this goddesse . ( r ) potina ] or potica . donat. in terentii phormio . the children were consecrated to educa , potica , and cuba , goddesses of meate , drinke , and sleep . virg. nec deus hunc m●…nsa , dea nec dignata cubili est . nor would the god giue meat , nor goddesse sleepe . ( s ) educa ] not edulica . ( t ) venilia ] turnus his mother , sister to latinus his wife amat●… . venilia of ventus , winde , or of venio to come . varro . ( u ) cumanae ] cumanae were the muses , of cano , to sing . seru. or cumaenae , of casta mens , a chast minde saith festus . their temple was at port capena in the first ward or region of the citty . camaena in latine , is musa in greeke . they ruled humanity , and learning as wel as song : ( cic. tus. quaest . . ) they were called muses , of inquiring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of phylosophy . ( x ) consus ] this was hippoposeidon . li●… . dion . plut. the arcadians built him a temple before romulus and remus , calling him y● god of counsels . wherfore his altar neuer came out of the earth where it lay hidde , but only at his feast . he directed romulus in the rape of the sabines : the greekes say he strucke the earth with his mase , and it brought forth the first horse , and thence hath he his name . true it is that he first tamed horses in those parts , add made them fit for mans vse . ( y ) sentia ] or senta , or fauna , o●… fatua sister and wife to faunus , daughter to picus . so called à fando , because shee helped children to speake : senta , because we speake our thoughts : but this is but coniecturall : we leaue it with the rest . ( z ) iuuaentas ] of hir hereafter . ( a ) degrees from youth ▪ the text is , post praetexta●… ▪ pr●…texta was a vesture of dignity and magistracy brought from hetruria to rome : not wo●…e by boies vntill tarquinius priscus his son had the wearing of that , and the golden bosse , for being valorous in the wars : from that time all free children wore it : mary the bosse was only theirs whose fathers had bin head-officers , curules . macrob. at fourteene yeares they laid it by an●… took y● mans gowne , toga virilis , & the senators sons , the latus clauus , which some say augustus first put on at y● age : the latus clauus was a purple coat , but not a gown . ( b ) fortuna ba●…bata ] the men of old offered y● first shauings of their chins vnto apollo : as theseus did for one going to delos . plutarch ▪ ( c ) mutinus ] some ad tutinus , but it hath bin the falt of som copier 〈◊〉 old ; & so he hath passed vn-obserued . i do not think it was augustins : for in his . book , he vs●… but priapus for both these : lactantius readeth it well , mutinus , though some of his 〈◊〉 haue futinus . ( d ) one soule . ] plato , cicero and the stoicks held the world to be but one creature : and to liue one life , as a man liueth . of their opinion that held god to bee the soule . and the world to bee the bodie . chap. . what of this ? ought not this to moue the sharpest wittes , nay all in generall ? for indeed there is no great sharpnesse of wit required to the laying aside of all wrangling , and to attend but whether god be the worlds soule or no and whether the world his body or no , both making one creature , whether he be natures ( a ) store-house containing all things in him-selfe ? whether that out of his ( b ) soule , that animateth al this whole masse ▪ the liues and beings of all liuing creatures be taken or no , each one according to their natures ? and whether that there bee nothing on earth which is not part of god ? if this were true , marke but the irreligious consequence hereof : a man , if it were so , should not tread , but still hee treades part of god vnder his feete ; and in euery creature that he killed he should kill a part of the deitie . i will not relate what others may thinke vpon . i cannot speake it without exceeding shame . l. vives . natures store-house ] lucan . placido natura receptat . cuncta finu . ( b ) soule ] a pythagoricall sentence which virgill expresseth . principio calum & terras composque liquentes , lucen●…●…bum lunae , titaniaque astra , spiritus ●…lit , totamque infu●…a per artus , m●…s agitat ●…olem , & magno se corpore miscet . heauen , earth and sea , each in his proper bound , the moones bright globe , and all the spangled round , a spirit within doth feed , doth moue , and passe , through euery parcell of this spacious masse and likewise in his georgikes , lib. . his quidam signis , atque haec exempla secu●…i , esse apibus partem diuinae mentis & ha●…stus ethereo●… dixére : deum namque ire per omnes terrasque 〈◊〉 maris , caelumque profundum . hinc pecud●…s , armenta , viros , genus omne serarū , quem que sibi tenu●…s nascentem arescere vitas , scilicet huc reddi deinde & resoluta referri , omni●…●…orti esse locum , sed vi●…a volare sider is i●… numerum , atque alto succedere caelo , &c. these signes made some affirme that in a bee , was part of that celestiall deity ▪ for gods diffused essence doth appeare , regent , in earth , aire , sea , and euery sphere , to which for life , beasts , birds , and men do runne , and when their slender vitall threed●…s are spunne , to this they all returne , death hath no right , to ought of this , but to the starry height they t●…wre , and there sit ranckt in heauens high frame , &c. ( c ) according to ] some more , some lesse , and some lesser : the nearer him , the more , the farther the lesse . this is the opinion of many , and amongst others of aristotle de mundo . of such as hold that the reasonable creatures onely are parts of the diuine essence . chap. . if they say indeed , that all things in the whole world do not participate essence with god , but yet all reasonable creatures doe truly , i cannot see how that can stand . then all the world is not god ; for otherwise how can they keepe brute beastes from beeing part of him ? but what needes all this ? lette vs go but vnto this reasonable creature , man ; can there be a more damnable absurdity , then to beleeue that part of gods essence is beaten , when an offending childis beaten ? to make the subsistence of almighty god , be so lasciuious , vniust , wicked and damnable , as diuers men are : what man can indure to heare it but hee that is absolutely madde : lastly how can god bee iustly angry with those that doe not worshippe him , when as they are partes of his owne selfe that are guilty ? so then , they are forced to say that euery particular godde hath his life and subsistence by him-selfe , and that they are not peeces of one another , but each one that is particularly knowne , must haue his peculiar worshippe : that is knowne i say , because they cannot all bee knowne . ouer all whome , iupiter beeing king , thence it comes ( as i imagine ) that they beleeue him to bee the sole erecter and protector of romes monarchy . for if it were not hee that didde it , whome should they thinke able to performe so great a worke ? each one hauing his peculiar taske already so distinctty assigned , that one must by no meanes meddle with that which was vnder the charge of another . so then the conclusion is , it must needs bee onely the king of goddes , that erected and preserued this kingdome of men . that the augmentations of kingdomes are vnfitly ascribed to ioue . victory ( whome they call a goddesse ) being sufficient of her selfe to giue a full dispatch to all such businesses . chap. . now heree is a question ; why may not soueraignty it selfe bee a god ? what should hinder it more then ( a ) hinders victory ? or what need men trouble i●…e , if victory be but fauourable ynough , and will stay with such as she meaneth to make conquerors ? if she be but propitious , let ioue mind his own businesse , the nations shall come vnder . ( b ) yea but it may bee they are good men and loth to wrong their neighbours that wrong not them , or to prouoke them to warre , witho●…t a iuster cause then meere desire to inlarge their kingdome . nay bee they of that minde , i commend them with all mine heart . l. vives . then ( a ) victory ] cato the elder built hir a little temple by the market place . she had also a greater temple by that little one : which p posth . megellus beeing aedile built with the mulot-money hee hadde gathered ; and dedicated it in his consulship , with m. attill . regulns , in the samnites warre . sylla ordained playes for her in the ciuill warres . ascon . p●…d . cicer. in verr. actio . . she was daughter to styx and pallas . ( hesiod . ) and had zeale , power and force to her bretheren , which alwaies sitte by ioue , nor raigneth he nor any king without them . ( b ) it may be ] there are some copyes that differ from vs heere , but they are corrupted . whether an honest man ought to intertaine any desire to inlarge his empire . chap. . vvwherefore lette them obserue , whether it befitte a good and vpright man to reioyce in the inlarging of his dominions . for it was the badnesse of those against whome iust warres were whilome vnder-taken , that hath aduanced earthly soueraignties to that port they now hold : which would haue beene little still , if no enemy had giuen cause nor prouocation to war by offring his neighbour wrong . if men had alwaies beene thus conditioned , the kingdomes of the earth would haue continued little in quantity , and peacefull in neighbourly agreement . and then a many kingdomes would haue beene in the world , as a many families are now in a citty . so that the waging warre , and the augmentation of dominions by conquest may seeme to the badde as a great felicity , but the good must needs hold it a meere necessity . but because it would bee worse if the badde should gette all the soueraignty , and so ouer-rule the good , therefore in that respect , the honest men may esteem their owne soueraingty a felicity . but doubtlesse , hee is farre more happy that hath a good neighbour by him in quiet , then hee that must bee forced to subdue an euil neighbour by contention . it is an euill wish , to wish for one that thou hatest , or fearest , or for one to trouble thee that thou mightst haue one to conquer . vvherfore if the romaines attained to so great an empire by honest , vpright & iust wars , why should they not reuerence their enemies iniquity , & take itfor their goddesses good ? for we see that iniquity hath giuen good assistance to the increase of this empire by setting on others vppon vniust prouocation to iust warre , that so the romaines might haue iust cause to subdue them , and so consequently to inlarge their owne dominions . and why should not iniquity be a goddesse ( at least among forreyne nations ) as well as feare and palenesse and feuer was at rome ? so that by these two deities , iniquity and victory , the first beginning the warres , and the latter ending them with the conquest , romes empire was inlarged infinitely , whilest ioue kept holyday in the capitoll . for what hath iupiter to doe heere wh●…e those ( which they may say are but meerely his benefits ) are worshipped , i●…ed and accoumpted for direct deities and partes of his essence ? indeed 〈◊〉 should haue hadde a faire good hand in this businesse , if that hee were called ●…eraignty as well as shee is called victory . but if that ( a ) soueraignty bee but a meere guift of ioues , then why may not victory bee so too ? both would bee 〈◊〉 to bee so if the romaines didde not worshippe a dead stone in the capitoll , b●… the true king of kinges and lord of all domination both in earth and heauen . l. vives . i●… ( a ) kingdome ] so saith homer in diuers places . the reason why the romaines , in their appointments of seuerall goddes for euery thing and euery action , would needes place the temple of rest or quiet with-out the gates . chap. . bvt i wonder much that the romaines appointing particular goddes ouer euery thing , and almost euery motion , agenoria , that stirred men to action , stimula ( a ) that forced them forward , ( b ) murcia that neuer went out of her pace : and as ( c ) pomponius saith , made men slouthfull , and disabled them from action , strenua that made men resolute : vnto all which goddes and goddesses they offered publike sacrifices , and kept sollemne feasts , beeing to dispose ( d ) of quiet , the goddesse of rest , her they onely vouchsafed a temple without port collina , but allowed hir no publike honors at all in the citty . vvhether was this a signe of their vnquiet and turbulent spirits , or that those who hadde such a rable of diuell-gods . no worship and reuerence , should neuer come to inioy that rest , where-vnto the true phsition inuiteth vs , saying : learne of me that i am meeke , math. . . and lowly in heart , and you shall find rest vnto your soules . l. vives . stimula ( a ) this may bee horta , that in her life-time was called hersilia , romulus his wife ; called horta of exhorting men to action . labeo . her temple was neuer shutte , to signifie that shee would neuer haue men idle : shee was after called hora , goddesse of prouidence , of the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to inforce . plut. of this goddesse , ouid , gellius and diuers others do speake . murcia . ] hereof read hermolaus barbarus his note vpon plinies . booke . pliny . there was an old altar vnto venus myrta , now called myrtia . ( c ) hermolaus ] i read it murcia , out of festus , liuy , plutarch , varro and cornelius nepos . for murcia is the goddesse of sloth as agenorea , strenua and stimula are of industry : pomponius , augustinus & apuleius speaking of the murcian bounds , mean those that were dedicated vnto venus . some say that auentine was called murtius , because it was like a wal , murus , not of murcia the goddesse , nor the potters . ammianus saith , there was som in italy , that because they would not go to the war , cut of their thumbes , and were called murci . murcide , saith plautus to a sluggish fellow . thus far hermolaus , the most dilligent author of our times . so that whereas festus saith there was a chappell at auentines foote sacred vnto murcia , it is better to read murciae . ( liu. lib. . ) then many thousand of the latins were receiued into the cittie and for the ioining of the two hilles palatine and auentine , were appointed to build thē houses by murcias chappell , venus murcia : ther was also one called myrtea . plut. problem . ( c ) pompeius ] hermolaus , beroaldus , and others cite pomponius herein , but shew not plainely which pomponius it is , for there were many of that name , that were writers ; as namely atticus , and the author of atelanae , and the orator ( all of tullies time ) mel●… , and iulius the tragedian , whome quintilian names , and the lawyer , all pompon●… . ( d ) quiet ] i thinke this quiet belonged to the dead , for hell of old was called quietalis , and therefore was this godde dis-worshipped without the citty . her temple was in the way to labicana . ( liuie in his . book . ) whether if ioue being the chiefe godde of all , victory be to be accounted as one of the number . chap. . vvill they say ( thinke you ) that iupiter sendeth this goddesse victory , whether shee pleaseth , and shee obeying him , setteth vp her rest on that side that he commandeth ? it is trueindeed : but not of that ioue which their fondnes dreameth is king of the goddes ; but of him that is the true king of all times and all thinges , that can send ( not victory , which is no substance , but ) his angels , and make them conquer whome hee pleaseth ; whose counsels may bee vnknowne , but neuer vniust . for if victory be a goddesse , why is not tryumph a god and husband vnto hir , or hir brother , or sonne , or som-what ? for they beleeue such absurdities of the goddes , as if the poets should but faine , or we but cast ( a ) them in the teeth with , they would presently answer , it were a ridiculousfigment , not to bee attributed to the true goddes : and yet they laugh not at them-selues , who didde more then read those dotages in the poets , when they adored them in their temples . wherefore they should worshippe and adore onely iupiter indeed and lette all this multitude passe . for if ( b ) victory be a goddesse and subiect vnto that king , shee dares not resist him , but must bee ready to fulfill his pleasure whither-soeuer hee send her . l. vives . cast ( a ) them in the ] some read epaggerarentur , but not so well . ( b ) victory be ] porphyry saith that ioue was pictured holding a scepter in his left hand , and in his right , sometimes an eagle , sometimes victory . the eagle to shew that he was king of all , as she was of the birds : victory to shew all thinges to bee subiect vnto him . or as phurnutus saith , because none could conquer him . porph. rat. natur . deor . why fortune and faelicity were made goddesses . chap. . nay faelicity ( a ) is a goddesse also now : shee hath gotte her an altar , a temple , sacrifices , and euery thing fitte : vvhy should not shee haue all the worshippe to her selfe ? vvhere-soeuer shee is , there should all good be . but why is fortune preferred to the honour of a deity ? is faelicity one thing and fortune another ? yes , fortune may bee both good and badde , bu if faelicity once grow badde , shee looseth her name . truly i thinke wee should haue all the goddes , of both sexes ( if they haue sexes ) to bee still good ones : and so thought plato and diuers other excellent phylosophers and states-men . how then can the goddesse fortune be now good and now euil ? is she no goddesse when shee is not good , but is turned imediately into a diuell ? why then how many goddesses are there ? euen as many as there bee fortunate men , that is good fortunes . for many badde fortunes and many good , that is , at one time falling together ; fortune should bee both good and euill at once , if shee bee all these : good to these and badde to the other . but shee that is the goddesse is alwaies good : well , suppose , is shee faelicity her-selfe : why changeth shee her name then ? yes , that may bee tollerated . for many thinges haue two or three names . but why then hath shee ( d ) diuers temples , altars , and ceremonies ? because ( say they ) that is faelicity that doth follow a mans deserts : that good fortune which lights casually vppon good and euill , ( c ) without any respect of deserts : and is therefore called fortune . how can shee then bee good , comming with no discretion as well to euill men as good ? and why is shee adored , beeing so ( e ) blinde that shee commonly ouer-runnes those that honour hir , and staies with those that scorne hir ? if her seruants obtaine grace at her hands , and gette her to stay with them , then shee followes merits , and is fortune no more . where is her definition then ? how then doth all go by chance ? if shee bee fortune , in vaine is all hir worshippe : but if shee discerne , and help hir seruants , then she is fortune no more . but doth not iupiter ( e ) send hir also whether his pleasure is ? well if hee doe , then lette him haue all the worshippe to him-selfe : for she cannot gaine-say him , if he bid her depart to such or such a man. or it may bee that the euill doe honour her , to gette them-selues some merite whereby they may purchase faelicitie , and so inioy her company in steed of fortunes . l. vives . faelicity ( a ) is a ] pliny nameth her temple often . archelaus the statuary sold hir image to lucullus for lx. hs. plin. lib. . ( b ) diuers temples ] euill fortune had a temple at port esquiline . valiant fortune had one vpon tibers banke : riding fortune by the theater . there was also the temple of little fortune , and fortune the virgin : another of fortuna primogenia , another of oqsequens , at port capena , and there was also fortuna priuata , uiscata , publica , uirilis , and conuertens , all on mount palatine : there was also hopefull fortune , sauing fortune , smooth and doubtfull fortune in auentine , and fortuna mammosa in the . region of the citty : as also barbata , and muliebris , vnto all which seruius tullus gaue originall , partly because that from a slaue he was preferred to the kingdom , & partly because he saw that fortune had an especial hand in the occasions of humain affaires . plut. prob. ( c ) without any respect ] as far as we know : and therfore she is said to come without cause , because we cannot perceiue them , as aristotle and plato saith . speusippus saith that fortune is a motion from one secret cause vnto another : hereof read aristotles physickes ( lib. & de bono fortunae . lib. ) being a part of his moralty . ( d ) blind ] this aristophanes reciteth very conceitedly of plutus , who is godde of gaine . lucian hath vsed the argument in his misanthropus . ( e ) send her ] so saith aristophanes , and that plutus being sent by ioue vnto good men , goeth lamely : but vnto the bad , with speed . of a goddesse called fortuna muliebris chap. nay they are in such dotage vppon this same fortune , that they doe stedfastly affirme that the image ( a ) which the matrons dedicated and named fortuna muliebris , the womans fortune , didde speake particular wordes ; and that not once but often , saying that they hadde ( b ) dedicated her in a very good order and respect : which if it were true , we ought not to wonder at . for the diuells can vse this cousenage with ease ; which was the more discouerable , in that it was she that spoke , who followeth chance , and not desert . fortune spoke , but faelicitie was silent : vnto what other end was this , but onely to make men neglect lining well , seeing that without any desert this lady fortune might make them fortunate ? but yet if fortune did speake , the ( c ) mans fortune ( me thinks ) should haue spoken , and not the womans , because otherwise , ( d ) the women that consecrated the statue might bee thought to faine that the image spoke , because they loue so well to be heard speake them-selues . l. vives . the image ( a ) which ] after romes freedom from the kings , . yeares , coriolanus warring inexorably against his countrey , neither departing for threates nor teares , the womens lamentations turned him away : and here-vpon they erected a temple to fortuna muliebris , in the latine road , foure miles from rome : in which dedication the image spoke twise . first thus , matrons well haue you seene mee and dedicated me . liu. valer. plut. lactantius saith that shee fore-told a danger to insue : which were questionlesse the wordes that shee spake the second time . it was sacriledge for any but such as had once bin marryed to touch this image . festus . ( b ) dedicated . ] propter in the latine is superfluous . ( c ) mans fortune ] whose temple was on tybers banke : and hir feast in aprils calends . ouid fast . . ( d ) women [ for men would bee sooner trusted then women . of the deifiaction of vertue and faith by the pagans , and of their omission of the worship that was due to diuers other gods , if it bee true that these were goddes . chap. . they made a goddesse also of ( a ) vertue : which if shee were such should take place of a great many of the rest . but beeing no goddesse , but a guift of god , let it bee obtained of him , that alone hath power of the guift of it , and farewell all the buryed roll of these counterfeit gods . but why is faith made a goddesse , and graced with a temple and an altar ? vvho-soeuer knowes faith well , maketh his owne bosome hir temple . but how know they what faith is , when her cheefe office is to beleeue in the true god ? and why may not vertue suffice ? is not faith there where vertue is ? they diuide ( b ) vertue but into foure partes , prudence , iustice , fortitude , and temperance ; and because euery one of these hath seuerall sub-diuisions , therefore falleth ( c ) faith to bee a part of iustice , and is of cheefe power with vs , that know that the iust shall liue by faith : but i wonder of these men that doe so thirst after store of goddes , that hauing made faith a goddesse , they will so neglect a great many goddesses more of her nature , to whome they should afford temples and altars as well as to her ? vvhy is not temperance made a goddesse , hauing giuen such lustre to diuers ( d ) romaine princes ? nor fortitude that held ( e ) scaeuolas hand in the fire ; and went with ( f ) curtius into the spatious gulfe for the loue of his country : and stood by the two decij ( g ) the father and ( h ) the sonne , when they vowed their liues to their nation ? ( i ) if by the way , this were true valour in them , as it is a question , ( but not disputable heere ? ) vvhy are not prudence and wisedome made deities as well as the rest ? because they are all worshipped vnder the generall name of vertue ? so might all the supposed partes of one god bee intyrely worshipped in his sole and particular worshippe . but in vertue , there is faith , and ( k ) chastity , as partes indeed , and yet those must haue peculiar altars and sacrifices . but it is vanity and not verity that turnes such qualyties into deities . l. vives . of ( a ) vertue ] mancellus in his first consulshippe vowed a temple to her in gallia : and his son built it at port capena . ( liu. lib. . ) the next marius built to vertue and honour , lower then the other , least the augurs should pull it downe for hindering of them in beholding the birdes flight . ( cic. de leg . lib. . ) lette them worshippe those thinges that helpe men to heauen : faith , wisdome , piety and vertue . faithes temple was in the capitoll , ( plin. lib. xxxv . cic. offic . . ) neare vnto ioues , and was his oth as tully saith out of ennius , and cicero de nat . deo . . it is said that attillius calatine consecrated her : some saie aneas didde long before romulus . festus . liu. then were two diumuirs elected , for dedicating the temples . q. fab. maxim. and attilius crassus . the temples were dedicated to mens , and venus erycina : both in the capitoll , and but a gutter betweene them . dionisius . plut. say that numa dedicated the image of faith , and made hir name the greatest oth of all . ( b ) vertue but ] plato , aristotle &c. ( c ) faith to bee ] faith is the foundation of iustice : cic. offic . . piety is iustice towards the goddes , whereof faith is a part . ( de nat . deo . lib. . ) so saith speusippus . ( d ) romaine princes ] here were a place for valerius his examples of moderation , profit by foes , abstinence , continence , necessity , and shamefastnesse : for all these ( saith tully ) depend on temperance . ( e ) scaeuola's ] porsenna besieging rome , sc●…uola went disguised into his tents , and got so neare , that he killed the kings secretary in stead of the king : and when porsenna bad torture him , he put his hand boldly into the fire of sacrifice , being at hand , and held it there , till the king and all about him were amazed with feare and admiration . ( f ) curtius ] they say there was a lake in the market-place of rome , which afterwards dryed vp : it was called curtius his lake : some say of metius curtius the sabine , that swamme ouer it with his horse : others of m. curtius the gentleman of rome , that vpon the oracles bidding the romaines cast the thing of best worth they had into it , cast him-self in therat . ( liu. lib. . ) but cornelius & luctatius write that it came by thunder , and that curtius the consull payled it about ; hee with whom m. gentius was consull : hence it was named cursius his lake , saith varro . ( g ) father ] he was a plebeian , but a tall soldior , and a deare louer of his country : beeing consul with t. manl. torquatus in the latine warre , and seeing in a vision that the life of one of the generals must be lost for the wars conclusion , and the whole army of the other ( they being two generals for rome ) agreed that on that part of the romain army with first gaue back the general should giue vp himself to death for the safegard of his country . the battels ioine , the romaines left-wing gaue back , and decius seeing that , sollemnly vowed him-self to death for the soldiers , and putting spurres to his horse brake forth into the thickest of the aduerse troops , & there was slain . ( h ) son ] he was the . time consul with fabius his . time , he that in the galles wars was first called maximus , of any romaine . in one of the battels , decius his troopes shrinking , hee followes his fathers example , and into the midst of his foes he spurreth , dying , a sacrifice to honour & his country . liu. ( lib. . ) ( i ) if by the way ] valla in a declamation of his vppon the pleasures of an epicure , extols this brauery of the romaine valour highly , and with arguments both witty and worthy . the booke is common : read it . ( k ) chastity ] her shrine was in the beast-market , neare to hercules his round temple . ( liu. lib. . ) some tooke hir statue for fortunes . fest. there was also a little temple in long-street , dedicated to chastity plebeian by virgins , but it wore out of vse and memory afterwards . liuie . that such as knew not the true and onely god had better haue beene contented with vertue and faelicity . chap. . for these are the guifts of god , not goddes them-selues . but where vertue and faelicity is , what needeth any more ? what will satisfie him whome these two cannot satisfie ? vertue confineth all good actes , and faelicity all good ( a ) desires . if it were for these that iupiter was worshipped , ( and what is the extente & continuance of dominion , but an appurtenance of faelicity ) why perceiued they not that these were but his guifts , and not deities them selues ? but if they were deities , what needes any beside them ? for let them cast ouer all the summe of their goddes and goddesses functions , as their inuentions haue distributed them , and finde if they can , that hee that hath vertue and faelicity , needeth any of their helps , or hath any vse of them ? what need he trouble : ( b ) mercury or minerua for learning vertue , including it al in her selfe ? for vertue is but ( c ) an art of liuing wel and iustly , as all the old writers doe define it . and therfore some say that the word art ( d ) comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke which is vertue . but ( e ) if none but witty men could bee vertuous , what vse then is there of father ( f ) catius , a god that maketh men accute , when as faelicity can do all this ? for to be born witty , is a faelicity . vvherfore , though the childe being yet vnborn could not merit this faelicity ; yet she be stowes wit vppon the childe as a benefit vnto the parents that honoured her . but what need the women in trauell call on lucina , faelicity being able with her presence both to make their labour easie , and their ofspring happy ? what need ops be troubled with the children when they are new borne , vaticanus when they cry ? cunina when they sleepe , rumina when they sucke , statilius when they learne to stand ; adeona and abeona when they go , ( g ) mens for a good minde for them , volumnus and volumna for a good will for them ? the ( h ) nuptiall gods for their marriage , the field gods for their haruest , and chiefely ( i ) fructesia ; mars and bellona for their fights , victoria for their victories , honor for their honours , ( k ) pecunia for their ritches , aesculanus and his son argentus for coyne ynough both of brasse and siluer : the ( first is the ( l ) father , because ( m ) brasse money was in vse before siluer ) i wonder that argentinus begot not aurinus , for gold followed soon after . if they had had aurinus , sure as death he should haue had place of father & grandfather , as well as ioue had aboue saturne : what need men run vnto so many for this good or that ; ( to such a crew as neither i can recken nor themselues dis●… , hauing a god for euery little act and accident of men ) when as felicity would haue bestowed all , in farre lesse time and with farre lesse toyle ; nor neede any other be troubled , either for bestowing of good , or diuerting of bad . why should ●…ssonia bee called vnto the weary , pellonio to chase away the foe , apollo or ●…pius to the sicke , or both , and few inough in a disease of daunger ? nor needed spi●…ensis meddle with the thornes , nor any intreaty to keepe away ( n ) 〈◊〉 : onely felicities present aide would keepe all mischieues away , and repulse them at their first approach . but now to shut vppe this discourse of these two , vertue and felicity ; if felicity be the reward of vertue , then is it no goddesse , but a guift of god , but if it bee a goddesse , it must needes bee the producer of v●… , seeing that to attaine to vertue , is the greatest felicity . l. vives . good ( a ) desires ] optanda , not obtinenda . ( b ) mercury ] hee is lord of eloquence , shee , of 〈◊〉 and wittes . ( c ) vertue is but ] the old writers called all the vertues , artes and sciences of li●… well : and ( which is all one ) prudences ; plato in memnon . the habite of liuing well and iustly is an arte , as well as that whereby wee play on instruments , wrastle , or make swordes , apparell , or any thing . [ but our fellowes conceiue nothing but in schoole-tearmes , them they are beaten to , come with others ( though better ) and then you grauell them , then they are to seeke , and thinke all that is spoken is absurdity ] ( d ) comes off ] donat. in andr. terentii . ●…comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by contraction . ( e ) if none ] i deny not but a grosse-brained fellow may be 〈◊〉 man : more such are so , then otherwise , but the excellent perfection of vertue , is 〈◊〉 ●…itty alone . vertue is seldome well laid vp in dull braines ( saith tully ) tusc. quest . ( f ) 〈◊〉 cautius . the ancients vsed catus for wise , politike and industrious : and therefore 〈◊〉 portius was sur-named cato . ( g ) mens ] her temple was vowed at the fight by 〈◊〉 ●…ake . liu. lib. . dedicated three yeares after by attilius , beeing made duumuir 〈◊〉 that 〈◊〉 . it stood in the capitol next to venus ericina's , as i said before : and was conse●…●…y ●…milius scaurus also , in the cymbrian warre . her feast was on the seauenth of iunes 〈◊〉 ) nuptiall gods ] they that were to marry , offred to fiue gods : to iupiter adultus , 〈◊〉 , venus , lepor , and to diana chiefly : herevpon they lighted but fiue toarches at wedd●…gs , neither more nor lesse : leporius not an epithite of venus , as acron thought it was of s●…le , but a goddesse by her selfe , called peitho , the goddesse of perswasion . quintil. hyme●… ●…so was a chiefe god inuoked at marriages , as in catullus is plaine . seruius ( in . 〈◊〉 saith hee was an athenian , that deliuered the virgins in a most extreame warre : and therefore was invoked at marriages , as the discharger of virginity . martian calles him the 〈◊〉 of bacchus and calliopeia . ( i ) fructesia ] not fruges . ( k ) pecunia ] iuuenall . sat. 〈◊〉 ●…esta pecunia templo 〈◊〉 , nullas nummoru ereximus aras . — though fatall money doth not ●…it , ador'd in shrine , nor hath an altar yet . seeing to say shee had neither temple nor altar . it may bee hee knew not that shee was a godd●…●…or varro saith that many pointes of the romaines religion was vnknowne euen vnto the learned . ( l ) father ] this is diuersly read , but all to one sence . ( m ) brasse money ] plin. lib. . the first stampe was set vpon siluer in the yeare after rome was built , d. lxxxv . q. fabius beeing consull , fiue yeares before the first african warre : where for d. you must 〈◊〉 but cccc . for that warre beganne in the consulshippes of ap. claudius ; brother to 〈◊〉 , and q. fuluius , ccccxc . yeares after rome was founded . eutropius saith it was ●…ed 〈◊〉 that war : but he mistaketh the time herein , as he doth in many things besides . but 〈◊〉 ●…ee haue spoken sufficiently already . the stampe was two horses in a yoake , and foure 〈◊〉 〈◊〉 , and thereafter were they named . for the stampe of victory came not vp vntill a 〈◊〉 〈◊〉 the confederates warre , beeing set vpon siluer , mixt with copper . the golden peeces were coined in the second african warre : lxii . yeares after the siluer came vp . ( n ) rubigo ] rubigo , is the putrified dewe , eating and cankring the young plants : in the morning ( saith pliny ) and in quiet weather doth this fall vpon corne , and on cleare nights in va lies and places where the aire is not mooued : nor is it perceiued vntill it be done . high hilles and windy places are neuer troubled with this inconuenience . this feast numa ordained to bee kept on the seauenth of maies calends , for then doth this canker the most mischiefe . this time varro doth appoint to be when the sunne is in the tenth degree of taurus , as the course went then : but indeed the true cause is , that . daies after the aequinoctiall of the spring , for the space of foure daies , on the . of maies callends , the vehement starre called the dog-starre setteth : to which it is necessary to offer a dogge . this from varro . a dog indeed was sacrificed vnto this rubigo . ouid. fast. . varro talketh of a god called robigus also , that is ioyned with flora. ( rer. rustic . lib. . ) making them one of the sixe paire of gods that hee calles vpon , robigus . quasi . rodigus , of rodo , to gnaw or eate away . rubigo is properly a sore or vlcer gotten by filthy lust . rust vpon iron also is called rubigo , growing vpon it ( as vpon corne ) for want of motion . of the knowledge of these pagan gods , which varro boasteth hee taught the romaines . chap. . vvhat great good turne then doth varro boast that hee hath done vnto his cittizens , in the particularizing of the gods , and their worshippes that the romaines must obserue ? for what booteth it ( saith hee ) to know a phisitian by name and by face , and yet to bee ignorant what a phisitian is ? so likewise it booteth not ( saith hee ) to know aesculapius vnlesse you know that he cures diseases : otherwise you know not what to pray to him for . and this hee confirmes in another simyly saying : a man cannot liue well , nay hee cannot liue at all , if hee know not the smith the painter , the carpenter &c. distinctly , where to haue this necessary , where that , where to bee taught this or that . so it is plaine , that to know what powre euery god hath , and vpon what obiect , is wonderfull vse-full . for thence may wee gather whome to sue vnto for euery neede wee haue , and not follow the ( a ) mimickes , in begging water of bacchus , and wine of the ( b ) nymphes . who would not giue this man thankes now , if his doctrine were true , and did shew the worshippe of the true god , of whom alone we are to aske all things ? l. vives . the ( a ) mimikes ] to make sport . ( b ) the nymphes ] or lymphes . lympha is all moisture , and ouer all moysture doe the nymphes rule : the nereides in the sea , the nayades in fountaines , the napeae in the moisture of flowres and herbes : the druides and hamadryades ouer the sappe of trees : the oreades ouer the humid hilles . the nymphes are in number . all daughters of oceanus and tethis . hesiod . theog . of the absolute sufficiency of felicity alone , whome the romaines ( who worshipped so many gods ) did for a great while neglect , and gaue no diuine honours vnto . chap. . bvt if their bookes bee true , and that felicity bee a goddesse , how comes it to passe that shee hath not all the worshippe vnto her selfe , beeing of her selfe sufficient for all needes ? who wisheth any thing bu●… happinesse ? and why was it so ( a ) late , before ( b ) lucullus , the first of all the romaines , thought it fitte to erect her a temple ? why did not romulus , that wished the citty so well , prouide a place for her , seeing that her presence might haue saued him all his labour in praying to the other gods ? hee had neuer beene king , nor euer come to haue beene a god , had not shee stucke to him . why then did hee clogge the romaines with such a noyse of gods , ianus , ioue mars ( c ) picus ( d ) faunus ( e ) tiberinus , hercules ; and all the rest . and what did tatius bringing in saturne , ops , sol , luna , vulcan , ( f ) lux , and to close vppe all , sweete cloacina , leauing felicity in the duste ? and what was numa's minde to gather such an hoste of hee gods , and shee gods , and leaue her out ? could hee not finde her for the multitude ? verily ( g ) hostilius would neuer haue brought feare , and pallor to bee templified , if hee had had any knowledge of this felicity . for had shee come there , feare and pallor must needes haue beene a packing . againe , in all the increase of the empire , shee was not thought of , no man serued her , what was the reason of this ? was the empire more great then happie ? perhappes so : for how can true felicity bee their where true piety is not ? and ( h ) piety is the true worshippe of the true god , not the adoration of those multitude of false godes , or deuills , whether you will. but afterwardes , when felicity was entertained , and had gotte a place with the rest , the great infelicitie of the ciuill warres followed presentlie vpon it . was not felicity angrie ( thinke you ) that shee was letten passe so long , and then taken in at last , not to her honour but to her disgrace , beeing ranked with priapus , and cloacina , and feare , and pallor , and feuer , and a sorte that were no godes to bee worshipped , but defects in the worshippers ? lastly , seeing shee must bee faine to share honours with so vnworthie a rable , at least why had shee not a better part of honours then the others ? who could endure that the goddesse felicity should stand by , and neither bee reckned amongst the godes ( i ) consentes , that were of ioues councell , nor the select gods neither ? nor had not a temple that should haue excelled all the rest in hight of posture ? and magnificence of fabricke ? why should shee not haue a better then iupiter ? for shee her selfe gaue him his kingdome , if euer hee were a happie king , that happinesse is of better worth then soueraignty , is most plaine . for many men doubtlesse may bee found , that would not bee kings , but none that would not bee happie . so that if the gods were asked their mindes , by augury , or otherwise , whether they would giue place to felicity or no , i will vndertake , that if all the roome besides were filled with other gods altares , that felicity could not haue a ●…itte place built , iupiter himselfe would giue place , and let felicity haue his owne seate vpon the toppe of the tarpeian hill . nor is there one of them that would not doe as much , vnlesse ( which is impossible ) some of them would ●…ee so madde as to loose her fauour and growe miserable . iupiter would neuer ●…se her , as ( k ) hee was vsed by mars , ( l ) terminus and ( m ) iuuentas , who by ●…o meanes could bee perswaded to giue their king place . for ( as they write ) ●…arquin beeing desirous to build the capitoll , and seeing the place hee thought ●…ttest , already taken vppe by other strange gods , durst not controule them , ●…ut thought that good manners would teach them to giue place vnto their ●…ing : and beeing that there was a great sort there , where hee meant to build , 〈◊〉 asked them by augurie whether they were willing to resigne the place to ●…ir king or no ? all were content , except mars , terminus and iuuentas : and 〈◊〉 the capitoll was built , and they for their sawcinesse had such small monuments left , that the romaines greatest diuines did scarcely know where they stood . but ioue would neuer deale so vnciuilly with faelicity , as mars , terminus and iuuentas dealt with him . and then those that would not yeelde to him , assuredly would yeelde to her , that made him their king. or if they would not ; why then it were because they had rather abide in obscurity in faelicities house , then to sit in eminence without her company , so that had shee but the highest place , the cittizens would soone learne where to pray for good guiftes , and in time , by the very perswasion of nature : put away that swarme of gods , and pray onely to faelicity , offer onely to her , and frequent her temple onely , if they desired to bee happie , as all would doe ; and so all men would come and begge herselfe of her selfe , for who would begge any thing but faelicity , of any god ? so that felicity hauing powre to bee abiding with whome shee list ( as shee may if shee bee a goddesse ) what man were so foolish to goe and intreate her company of another god , when hee may obtaine it of her selfe ? so that the dignitie of place also should of right bee hers from all the other godes . for they write that the ancient romaines did worshippe one summanus , one that ruled the thunder of the night , aboue iupiter that ruled the daie thunder . but after that iupiter had gotten him such a sumptuous house , the company came in so fast vnto him , that one could ( o ) scarce finde one within a while , that had heard , nay more , that had reade so much as the name of summanus . but now if felicity bee no goddesse , beeing ( in truth ) but a guift of god , then is it fit to finde out that god that can beestowe it , and to throwe aside this daungerous rowle of counterfeite deities , which a skull of fooles doe runne thus head-long after , taking gods guiftes , for god himselfe , and by their obstinacy giuing him continuall cause of offence , whose guiftes they are ; for so shall hee neuer want infelicity that honours felicity as a goddesse , and neglects him that is the giuer of all felicitie : euen as hee shall neuer want hunger that licketh the picture of a crust , and neuer asketh bread of him that hath it to giue him . l. vives . so ( a ) late ] lucullus was consull with cotta in the citties dclxvi . yeare . ( b ) l●…cullus ] hee warred against mithridates , and pompey entred ( vpon his place , contrary to the mindes of the nobles . hauing sped well in the warre with this king and tigranes , hee built this goddesse a temple . ( c ) picus ] saturnes sonne . aenei . . hee raigned in la●… in the time of the aborigines , and was turned by his wife circe into a pie , for louing of pomona : and therefore the romaines held the pie for an holy birde . ( d ) faunus ] sonne to picus , father to the fawnes and the satyres and field-gods , virg. ibid. plutarch calleth him mercuries sonne . paralell . hee raigned in latium in the aborigines time , and brought his people from barbarisme to a ciuill manner of life : and was the first that gaue names to places , and dedicated certaine temples and groues to the gods , from whome they were called fana ; his oracle was in albunea , a wood of the laurentes : some offered to him yearely , some monethly , val. probus in . georg. his feast was kept at rome in the nones of december . horat. car. 〈◊〉 . ( e ) tiberius ] sonne to capetus , king of the albanes , a notable theefe , and beeing drowned in tyber , gaue it that name by his death , beeing ●…fore called albula . ( f ) lux ] the romaines worshipped iupiter luceius , as 〈◊〉 salii sung , because hee was held lord of the light , and the cause thereof . fest. ta●… brought into rome these godes : ops or flora , diioué , saturne , soll , luna , uulcan , s●…manus , larunda , terminus , curinus , vorrundus , the lars , diana , and lucina . varro de 〈◊〉 lat . . ( g ) hostilius ] in the warre betweene the romaines and the veii , host●… being told that the albanes were fallen from him , and seeing the romaines pale and amazed hereat , in this turbulent state vowed a temple to feare and pallor . ( h ) piety is ] piety is iustice towards the gods . cic. de nat . deor . ( i ) piety is also reuerence vnto our elders , and kindred , when it hath reference to the gods , it is called religion . there was in rome a chappell of piety dedicated by acilius , there where shee dwelt ; that fedde her mother being in prison , with the milke of her breasts . festus . there was also a statue erected that represented this . valer. lib. . obsequens mentioneth a temple of piety that stood in flaminius his theater . ( i ) consentes ] twelue of those there were , six of either sexe . their images stood gullded in the market-place . varrorer . rust . lib. . those were iuno . vesta , minerua , ceres . diana , venus , mars , mercury , iupiter , vulcane , neptune , apollo . enn. they were called consentes because they all consented what was to bee done . iupiter vsing them as counsellours in his greatest affaires as augustine saith heere , and seneca more plainely natur. quaest . lib. . pomponius laetus , an excellent and diligent antiquary obserued ( they say ) and wrote to lorenzo medici , that each of these gods had a peculiar month dedicated to them . iuno had ianuarie , neptune february , minerua march , venus aprill , apollo may , mercury iune , iupiter iulie , ceres august , vulcan september , mars october , diana nouember , uesta december . diodor saith that the chaldes called two and thirty starres the gods consulters , and the twelue signes of the zodiake which rule ouer each month , they called the principall gods . the aegiptians had also their twelue chiefe gods , but not them that the romaines had . ( k ) hee was vsed ] numa diuiding the romaines lands both into priuate possessions and commons , set bounders at each one : and therevpon erected a chappell to god terminus on the hill ●…arpeius : to whome they offered no liuing thing , but onely fourmenty , and the first of the fruites , though afterwards this vse was left , with others . this god was a stone , and all the bounders were stones : which if any man remooued out of the place , it was lawfull to kill him forth-with . but ●…arquinius priscus , hauing vowed to build a temple to ioue , iuno and minerua , vpon the hill tapeius , and laying the foundations of this magnificent worke , hee found many altars inhumed there , which were dedicated by tatius , and diuers other kings : which when he would haue remoued thence that the place might be free for ioue , he asked the opinion of actius naeuius the augur , who hauing beheld the birds of each perticular god , all signified willingnesse of departure , exept the birds of terminus , and iuuentas . so tarquin the proud his nephew , building the capitoll after him , was faine to leaue them two there where they were found before . it was a good signe accius said and portended stability vnto the confines of the romaine empire , and that their youth should bee inuincible . plut. dionys. liuy and florus say that this remoouall fell out in tarquin the proudes time : though their words may be reduced vnto this wee haue already said . if not , i had rather trust them in this matter then the greekes , that mars was a third in this obstinacy of the gods , i haue not read : that the other two were , i haue . ( l ) terminus ] saturne and his brother titan agreeing in a league vpon the condition that saturne should bring vppe no man-childe of his owne , and saturne beeing againe fore-told by oracle that his sonne should thrust him from his throne , hee resolued presently to deuoure and make an end of all his male-children : iupiter beeing borne , and hee comming to dispatch him , they had laid a great stone in the childes place : which stone iupiter ( hauing attained the kingdome ) consecrated vpon mount pernassus , and it was called in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hesiod . hesychius . wherevpon it grew a prouerbe vpon gluttons . thou wouldest swallow the stone batylus . batylus ( saith euseb. out of sanchoniaton ) was sonne to caelus and rhea , brother to saturne . hee was after called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in latine terminus , and would not yeeld to great iupiter , perhaps ( saith lactant. ) because hee had saued him from his fathers chaps . hee stood alwaies openly at rome and so was worshipped . fest. lactant. ( m ) iuuentas ] there is iuuentas and iuuenta , but iuuentas saith acron is the true name . horace . et parum comis sinéte iuuentas mercuriusque . iuuentas and mercury are both rustich without thee . in horace it standeth for youth it selfe else-where . olim iuuentas & patruus vigor , once youth and pristine valour : and againe fugit iuuentas , & verecundus color , the youth , and modest red a●…e vanisht now , and fled : this goddesse is called hebe in greeke , daughter to iuno alone , without a father , as mars was her sonne : though the greekes make ioue her father , shee was hercules wife , and ioues cup-bearer till ganymede had her place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly is vigor of youth . shee had a temple in the great circuite , dedicated by lucullus the duumvir . m. liuius being consull had vowed it , . yeares before for the conquest of asdrubal . and being censor , put it to m. cornelius and t. sempronius consulls to build , and had plaies at the dedication of it . liu. lib. . shee had a little oratory in the market-place also . ( n ) sūmanus ] plato , quasi summus manium , the prince of spirits . his temple was neare to that of iuuentas . plin. his sacrifice was round cakes , fest. hee ruled the night thunder , and ioue the daies , which was therefore called dia. the thunder that was doubtfull , happining at twi-light or so , they called prouersa : and offrings was brought vnto both the gods , at those times . so the romaines had but these two gods to rule all their thunder , but the tuscanes had nine and eleauen kindes of thunder . plin. lib. . festus , and the common doctrine of rome held three kinds of thunder , the postularian , requiring some sacrifices . the perentalian signifying the other to be well and sufficiently expiated . the manubian , which were the strokes of the thunderbolts . seneca also sets downe as many : the first of iupiter alone , giuing men warning : the . from the consentes , warning , but not without hurt : the third , from the decree of the superiour gods , wholy mischieuous and hurtfull . thus much of thunder out of cecinna , volaterranus , araldus , seneca nat. quaest . lib. . and some out of pliny , but briefly and scattred here & there in him as many other things besides are . ( o ) scarce finde ] this god was very base , and few knew him . they knew he was one of the gods that ruled the night , but his name was vnknowne . ouid fast. . reddita , quisquis is es , sunmmano templa feruntur , tunc cum romanis pirrhe timendus eras . summanus house ( what ere he be ) was reared , when pirrhus of great rome so much was feared . his feast was the . cal. of iuly : his temple neare the great circuite , and his chappell in the capitoll . what reasons the pagans bring , for their worshipping of gods gifts for gods themselues . chap. . let vs examine their reasons . doe you thinke ( say they ) our ancestours were such fooles that they knew not those to bee gods giftes , and not gods ? no truely : but because they knew that they could not haue them but from some god , they called their gods which they thought had the gift of them , by the names of the things themselues : some-times deriuing words from thence ; ( as bellona of bellum , warre , not bellum it selfe , and cunina of cunae , needles , not cuna . segetia of seges corne , not seges it selfe , pomona of pomum an apple , not pomum : and bubona of bos an oxe , not bos ) and some-times neuer altring the word at all , but calling them iust as the thing is called : as pecunia the goddesse , that giues money , ( not holding money it selfe for a goddesse ) and virtus , that giueth vertue , ( a ) honor for honour , victoria for victory , concordia for concord , and so felicity beeing called a goddesse , is not ment of the thing giuen , but of the powre that giueth it . well , out of this reason will we finde an easie way to perswade all such as haue not hardned their hearts , to be of our opinion . l. vives . honour ( a ) for ] you see ( saith tully ) marcellus hath renewed the temple of honour , the which qu. maximus built long before in the ligurian warre . de nat . de . lib. . there was one temple in rome both to vertue and honour , which c. marius built : but it was in diuers pertitions : for one roome might not serue them both , as the colledge of priests answered marcellus in his eight consulshippe . the old romaines sacrificed bare-headed vnto honour , but couered to all besides . plut. prob. of the worshippe of one god onely , whose name although they knew not , yet they tooke him for the giuer of felicity . chap. . for if mans weakenesse obserued thus much , that felicitie could not come but from some god , and that this was perceiued by those that worshipped so many gods , who therefore would call him that they thought could giue it , by the name of the thing it selfe , knowing no other name hee had ; this prooueth sufficientlie that iupiter could not giue felicity , whome they worshipped alreadie , but onely hee whome they worshipped vnder the name of felicity . so then , is it confirmed that they thought felicity could not bee giuen but by a god that they knew not well , seeke but him out then and giue him his due worshippe and it sufficeth . casheere this returne of innumerable and as vnnecessary gods , nay deuills : let not that god suffice the worshippe , whose guift is not sufficient : hold not ( i say ) that god for a sufficient giuer of felicity whose felicity is wholy insufficient . but in whom is it sufficient ? in the true and onely god , the giuer of all felicitie : serue him . it is not hee that they call ioue . for if it were hee , they would neuer stand seeking this guift of another , who goeth vnder the name of felicity : besides they would not doe ioues honour that wrong , as for to count him as ioue is counted ; an adulterer ( a ) with other mens wiues , and an vnchaste louer , and rauisher of ( b ) faire boies . l. vives . an adulterer ( a ) which ] ioues foule adultery are the poets common songs : as which alcmena , leda &c. ( b ) faire boies ] as of ganymede ; of whome here-after . of the stage-plaies which the gods exacted of their seruants . chap. . bvt these were fictions ( a ) of homer ( quoth tully , ) transferring humaine affects vnto the gods . i had rather they had transferred diuine affects vnto vs. this graue man indeed was much displeased with the vnseasonable fictions of those times . i but why then did the wisest and most learned men of all the romaines , present stage-plaies , writing them , and acting them to the honour of their gods , and as partes and pointes of their religion ? here tully exclaimeth not against poetike fictions but against the old ordinances . and would not the ordainers exclaime too , and say , why what doe wee ? our gods intreated vs , nay forced vs vpon paine of destruction to exhibite them such things as honours : punishing the neglect thereof with seuerity , and shewing themselues pleased in the amendement of that neglect . that which i will now relate , is reckoned as one of their most vertuous , and memorable deedes . ( b ) titus latinus , a rustike house-keeper was warned in a dreame to bidde the romaine senate restore the stage-plaies , because vpon their first day of presentation an offender caried out and whipped to death before all the people , had sore displeased the gods that doe not loue such sadde spectacles , but are all for mirth and iollity : well , hee neglected to tell the senate this , but was warned againe the next night . neglecting it againe , suddenly his sonne died . and the third night he was warned againe vpon paine of a greater mischiefe . he not daring as yet to reueale it , fel into a sore and horrible disease . and then hauing imparted it to his friends , they counselled him to open it to the senate , so he was caried to them in his coach , and hauing told his dreame , grew wel●…●…an instant , and went home on his feet . the senate being amazed with his miracle renewed the plaies with treble charges , who seeth not now ( that seeth at al ) how villenously these deuills abuse those men that are their slaues , in forcing these things from them , as honors , which an vpright iudgement would easily discerne to be obscaenities . ( c ) from this slauery can nothing deliuer man but the grace of god through iesus christ our lord : in those plaies , the gods crimes , that the poets faigne , are presented : yet by the gods expresse charge , were they by the senat renewed . and there did the stage-plaiers , act , produce and present ioue , for the veriest whore-maister in the world , had this beene false , hee should haue beene offended at it : but taking deligh ( as he did ) to haue villaines invented vpon him , who would serue him that would not serue the deuill ? is this the founder , enlarger , and establisher of the roman empire ? and is he not more base and abiect then any romaine that beheld him thus presented ? can hee giue happinesse that loued this vnhappy worship , and would bee more vnhappily angry if it were not afforded him ? l. vives . fictions ( a ) of homer saith tully ] i approue not homer for saying that ioue did take vp ganymed for his forme and person , this was not a iust cause to anger laomedon . but homer fained , transferring humane affects vnto the gods : i had rather he had trāsfered theirs to vs : which of theirs ? to florish , to be wise , witty , and memoratiue . a most graue sentence , taxing their impious superstition that proportion gods attributes vnto our frailty , supposing him as testy , crabed , cruell , enuious , proud , contentious , arrogant , inconstant , finally as wicked as our selues , were it not better to eleuate our selues vnto the height of his diuine vertue . cic. tusc. quest . ( b ) titus latinus ] this history is mentioned by cicero , de diuinat . out of fabius , gellius , & caelius . it is also in liuy . lib. . val. max. lib. . aul. gell. macrob. lactantius . it fell out in the yeare of the citty , cclii . consulls , m. minutius , and a sempronius . some call the man larinus : lactantus calls him tiberius arinus ( c ) from this slauery ] alluding vnto that exclamation of paul rom. . wretched man that i am , who shall deliuer me from the body of this death ? the grace of god through iesus christ. of the three kinds of gods whereof scaeuola disputed . chap. . it is leaft in memory that scaeuola , ( a ) their learned high priest , disputed of three kinds of gods that were taught by authors ; one by the poets , one by the phylosophers ; one by the princes of the city . ( b ) the first sort , hee saith , were but fooleries , much of their doctrine being fictious : the second , disagreeing from a politicke state , hauing much superfluity , and diuers inconueniences , for the superfluity : it is no great mater , for it is a saying amongst men : superfluity hurteth not , but what are the inconueniences ; to deny openly that hercules , aesculapius , castor , and pollux are gods ; for the philosophers teach that they were men , and died as other men do . to what end is this , but that the citties should bee filled with statues of such as are no true gods , the true god hauing neither sex , age nor body ; but this , se●…uola would not haue the people to know , because he did not thinke it was faulse himselfe . so that he holds it fit citties should bee deluded in religion , which indeed varro stickes not plainely to affirme . de. re . vin . a godly religion , whereto when weake mindes going for refuge , and seeking to bee freed by the truth , must bee tolde , that it is fitte that they bee illuded . nor doth the same booke conceale the cause why scaeuola reiecteth the poets gods . it is because they doe so deforme them with their stories , that they are not fitte to keepe good men company , ( c ) one being described to steale , and another to commit adulterie : as also to doe and say so filthily and fondly , as that the ( d ) three goddesses , striuing for eminence of beauty , the other two being cast by venus , destroyed troy : that ioue was turned to ( e ) a bull , or a ( f ) swanne , to haue the company of some wench or other : that ( g ) a goddesse married a man , and that saturne eate vp his sonnes . no wonder ! no vice , but there you haue it set downe , quite against the natures of the deities . o scaeuola , abolish those playes if it bee in thy power ! tell the people what absurd honors they offer the gods , gazing on their guilt , and remembring their prankes , as a licence for their owne practise ! if they say , you priests brought them vs , intreate the gods that commanded them , to suffer their abolishment : if they bee bad , and therefore at no hand credible , with reuerence to the gods maiesties , then the greater is the iniurie that is offered vnto them , of whome they are so freely inuented . but they are deuills ( scaeuola ) teaching guiltinesse , and ioying in filthinesse , they will not heare thee . they thinke it no iniurie to haue such blacke crimes imputed vnto them , but rather holde them-selues wronged if they bee not imputed , and exhibited . now if thou callest on ioue against them , were there no other cause for it , but the most frequent presenting of his ( h ) enormities , ( though you call him the god and king of the world ) would hee not thinke himselfe highly wronged by you , in ranking him in worship with such filthy companions , and making him gouernor of them ? l. vives . scaeuola ( a ) their ] there were many of this name ▪ but this man was priest in marius his ciuill warre , and killed by marius the yonger . tully saith hee went often to heare him dispute , after scaeuola the augur was dead . ( b ) the first ] dionysius writeth that the romaines reiected all the factions of the gods fights , wranglings , adulteries , &c. which were neither to bee spoken of gods , nor good men : and that romulus made his quirites vse to speake well of the gods , antiqu. rom. lib. . euseb. de praep . euang. ( c ) one , ] mercurie , that stole tyresias oxen , mars his sword , uulcans tonges , neptunes mace , apollos bow and shafts , venus her girdle , and ioues scepter . ( d ) three ] euery childe knowes this . ( e ) a bull ] for europa . ( f ) a swanne ] for laeda , of these read ouid. lib. . metamorph. ( g ) a goddesse married ] ceres to iasius , harmonia to cadmus , callirrhoe to chrysaoras , aurora to tython , thetis to peleus , uenus to anchises , circe and callipso to vlysses . read hesiods theognia . ( h ) enormities , ] of letchery , cruelty , and such like . whether the romaines diligence in this worship of those gods , did their empire any good at all . chap. . by no meanes then could these gods preserue the romaine empire , being so criminous in their owne filthy desiring of such honors as these are , which rather serue to condemne them , then appease them . for if they could haue done that , the greekes should haue had their helpes before , who afforded them farre better store of such sacrifices as these , with farre more stage-playes and showes . for they , seeing the poets taxe their gods so freelye , neuer thought shame to let them taxe them-selues , but allowed them free leaue to traduce whom they pleased , and held the stage-players worthy of the best honors of their state . but euen as rome might haue had golden coynes , yet neuer worshipped aurinus for it , so might they haue had siluer and brasse ones without argentinus or his father aesculanus , and so of all other necessaries . but so could they not possesse their kingdome , against the will of the true god , but in despite of all the other , let them doe what they list , that one vnkowne god being well and duly worshipped , would haue kept their kingdome on earth in better estate then euer , and afterward haue bestowed a kingdome on each of them in heauen ( had they a kingdome before or had they none ) that should endure for euer . of the falsenesse of that augury that presaged courage and stabilitie to the state of rome . chap. . for what a goodly presage was that which i spake of but now , of the obstinacie of mars , terminus and iuuentas , that it should signifie that mars ( a ) his nation , the romaines , should yeeld the place to no man : that no man should remooue the limittes of their empire , because of terminus , and that their youth should yeeld to none , because of iuuentas . now marke but how these gods misused their king , daring to giue these auguries as in his defiance , and as glorying in the keeping of their places : though if these antiquities were true , they neede feare nothing . for they confessed not that they must giue place to christ that would not giue place to ioue : and they might giue christ place without preiudice to the empires limits , both out of the temples , and the hearts that they held . but this we write was long before christ came , or that augurie was recorded : notwithstanding after that presage in tarquins time , the romaines lost many a battel , and prooued iuuentas a lyer in hir prophesie , and mars his nation was cut in peeces within the very walles , by the conquering galles ; and the limites of the empire were brought to a narrow compasse in hannibals time , when most of the citties of italy fell from rome to him . thus was this fine augurie fulfilled , and the obstinacie of the presagers remained to prooue them rebellious deuils . for it is one thing not to giue place , and another to giue place and regaine it afterwards . though afterwards the bounds of the empire were altered in the east by ( b ) hadrianus meanes , who lost armenia , mesopotamia and syria vnto the persians , to shew god terminus that would not giue place to ioue him-selfe , but guarded the romaine limites against all men , to let him see , that hadrian a king of men , could doe more then ioue the king of gods . ( c ) the sayd prouinces being recouered afterward , now almost in our times , god terminus hath giuen ground againe , ( d ) iulian ( that was giuen so to the oracles ) desperately commanding all the ships to bee burned that brought the armie victuals , so that the souldiours fainting , and hee himselfe being slaine by his foes hands , there was no meanes for one man to escape , but by yeelding to the foe so much of the empire as now to this day they possesse : making a bargaine not altogether so bad as hadrians was , but taking a ( e ) middle course betweene two extremes . so that terminus his standing out with ioue was but an vnlucky signe and foolish augury , seeing that hadrians will , iulians rashnesse , and ( f ) iouians necessitie , all made him giue roome to them . the romaines that were of discreation , obserued this well , but they could not ouer-turne the inueterate idolatry wherein the deuills had bound the citty so fast : and they themselues , though holding these things vaine , thought not-with-standing nature should haue that diuine worship allowed her , which indeed is the true gods onely peculiar , vnder whom she is at command . these serued the creature , rather then the creator ( as the apostle saith ) who is blessed for euer-more . this gods helpe was needed , to send some godly men to suffer death for the true religion , and thereby to take away these erronious illusions from the world . l. vives . mars ( a ) his nation ] the romaines , both for their valors , and their originall from mars his sonne . so many of the writers call diuerse romaines , martiall m●…nded . ( b ) hadria●…s ] fourteenth emperour of rome , adopted by traian , whom he succeeded . but enuying his fathers glory amongst others , he gaue the persians back armenia , mesopotamia and assyria ( which tr●…an had wone from them by conquest ) setting euphrates as bounder to the empire , and calling home the armie . eutrop. lib. . the reason i thinke was because it was an olde saying , that that generall that led an army beyond euphrates and the cittie ctesiphon , should neuer haue good fortune : which hapned to crassus ; and traian himselfe neuer came into italy from the parthian conquest . ( c ) the said ] eutrop. assyria by the antoni●… 〈◊〉 , bretheren , mesopotamia by galienus , vnder the conduct of odenatus : armenia for diocletia●… vnder galerius . ( d ) iulian ] he began his raigne in the cities mcxvi. yeare : consuls , mamertinus and ne●…tta : a great foe to christianitie , being ouer-throwne by the parthians at ctesiphon , by his death hee left the whole armie and state in a desperate case . ( e ) middle ] so that the bounds were not remooued by force , but by condition of peace . ( f ) iouianus ] a pannonian , being made emperor by the soldiours , in this extremitie of iulians procuring , he was faine to conclude a disgracefull peace with the parthians ; but necessitie hath no law . hee gaue them the towne nisibides , and part of the vpper mesopotamia , and so came the empires bounds to be remooued . the confessions of such as doe worship those pagan gods , from their owne mouthes . chap. . ci●…ro ( a ) beeing augur , derideth the auguries , and ( b ) blames men for letting their actions relie vpon the voyce of a crowe or a dawe . o but this ( c ) academick saith , that all things are vncertaine ; hee is not worthy to bee trusted in any of these mysteries . ( d ) q. lucil. balbus in tullies second booke , de ●…t . ●…eor . disputeth hereof , and hauing prooued these superstitions to be physicall in nature , yet condemneth the institution of images and their fables , in these words . perceiue you not then that from the vsefull obseruation of these things in nature , the tract was found to bring in those imaginarie and forged gods ? hence came all the false opinions , errors and old wiues tales : for now are wee acquainted with the shapes , ages , apparell , kindes , mariages , kindreds , and all are squared out by ●…aine fancies : nay they haue turbulence of effects also . wee haue heard of their des●…res , sorrowes and passions . nor wanted they warres , if all tales bee true : they fought in ( c ) parties , not onely in homer , but all on a side also against the ( f ) ti●…ans , and giants : and hence ariseth a sottish beleefe of their vanitie , and ex●…ame ( g ) inconstancie . behold now what they them-selues say that worship these forgeries ; hee affirmeth that these things belonged to superstition , but he teacheth of religion as the stoikes doe . for ( quoth hee ) not onely the philosophers , but all our ancestors made a difference betweene religion and superstition . for ( h ) such as prayed whole dayes together , and offered for their childrens liues , 〈◊〉 were called superstitious . who perceiue●…h not now that hee , standing ( i ) in awe of this citties custome , did not-with-standing commend the religion of his auncestors and would faine haue seuered it from superstition , but that he cannot tell how ? for if the auncients called those superstitious , that prayed and sacrificed whole daies together , were not they worthy of that name also , whome he reprehendeth for inuenting so many distinct ages , images , and sexes . &c. for the whole number of the gods ? if the institutors of those be culpable , it implieth guilt also vnto these ancients that inuented and adored such idle fooleries : and vnto him also ( for all his eloquent euasions ) that must be tied by necessiity to this absurd worship : and dare not speake in a publike oration what hee deliuereth here in a priuat disputation . thankes therefore be giuen to our lord iesus christ , from all vs christians , not to ( k ) heauen and earth ( as he would haue it ) but vnto him that made heauen and earth , who hath ouerturned and abolished those superstitions ( which balbus durst scarcely mutter at ) by his heauenly humility , his apostles preaching and his martirs faith , that died for the truth and liued in the truth , hauing by these meanes rooted all errors not only out of the hearts of the religious , but euen out of the temples of the superstitious . l. vives . cicero being ( a ) augur . ] and of their college : elected by q. hortensius the orator . ( b ) blameth . ] de diuinat . lib. . ( c ) academike . ] that sect would affirme nothing , but confute the assertions of others , which cicero vseth in many of his dialogues , professing himselfe a defender of that sect , d●… na . de . li. . ( d ) balbus . ] an excellent stoike . ( e ) on sides . ] on the one side i●… pallas , neptune : against them , apollo uenus and mars in the troyan wars . ( f ) titans . ] sonne to earth and titan , saturnes brother : they claimed the kingdome of iupiter , by the agreement of their fathers , first they did but wrangle , but afterwards to armes . it was a great warre , yet the titans were subdued . buu then followed a greater , the rest of the titans reneuing th●… forces and chasing ioue and all his friends into aegipt . the first was called the titans war , thi●… the giants . ( g ) inconstancy . ] thus farre tully . ( h ) such as ] lactantius disliketh this deriuation of superstitious and religious , deriuing religious of religo to bind , because they are bound to god ▪ superstitious of superstes , aliue , because they were of the false religion , which was professed in the liues of their auncestors . lib. . of religions , and read gellus . lib. . but tully doth not confine the name to those praying fellowes , but saith it was of large vse afterwards in other respects ( i ) in awe . ] in the bookes . de nat . deor , and de diuinat , it is plaine that tully durst n●… speake his mind freely of those gods , because of the inueterat custome of his country . ( k ) heauen and ] whome tully with the stoicks maketh the chiefe of the gods . of varros reiecting the popular opinion , and of his beleefe of one god , though he knew not the true god. chap. . and what say you to varro ( whom we are sory should make plaies as an honor to true gods in religion , though not in iudgment , seeing he exhorteth men to the adoration of the gods so religiously ) doth not he confesse , that he is not of the opinion of those that left the romaines their religion , and that if he were to leaue the citty any institutions , hee would rather giue them their gods after the prescript of nature ? but seeing that the former hath beene of so long a continuance , hee saith that it was but his duty to prosecute his discourse hereof from the eldest antiquities , to the end that the people should ●…t be induced rather to honor then to contemne them , wherein this iuditious writer sheweth that the things whereof he writeth would be contemptible to the people as well as to him-selfe , if they were not kept in silence . i should haue thought one might but haue coniectured this , but that himselfe saith in many places that there is much truth , which the people ought not to know : nay and if it were all falsehood , yet it were fit the people should neuer-the-lesse thinke that it were truth ▪ and therefore the grecians shut vp their ( a ) teletae , and their ( b ) most secret mysteries in walles . here hee hath made a discouerie of all the politique gouernment of the world . but the deuills take great delight in this playing double : making them-selues the maisters both ouer the deceiuers and the deceiued , from whose dominion nothing freeth vs but the grace of god , through iesus christ our lord. this acute and learned man saith further , that hee thinketh onely those to discerne god , who teach that hee is a soule , moouing , and swaying the whole world : and here-by , though hee yet haue no firme holde of the truth ( for god is no soule , but the soules maker ) yet if the citties custome had permitted him , assuredly hee would haue taught them the worship of one onely god , and the gouernor of the world : so that wee should but haue this onely controuersie w●…th him , whether god were a soule , or the soules maker . he saith also that the old romaines were a hundred three-score and ten yeares with-out idols : and had they beene so still ( quoth hee ) religion had beene kept the purer ; to prooue which , hee produceth ( amongst others ) the iewes , and concludeth , that who-so-euer they were that first inuented images , they freed the citty from all awe and added vnto errour : beeing well aduised that the sencelesnesse of the idols would make the gods them-selues seeme contemptible . but whereas hee ●…aith they added vnto errour , that prooues , that there was some errour there , before that images came in . and therefore his saying , that these onely discerned god which called him a soule gouerning the world ; and his opinion that the gods honours would haue beene purer with-out images , these positions declare how neare the truth hee drawes . for could hee haue done any good against such an ouer-growne error , hee would haue shewed them how that one onely god should haue beene adored , euen hee that gouerneth the world , and th●… hee is not to bee pictured : and the youth of the cittie beeing set in so ne●…e a path to the truth , might easily haue beene perswaded afterwards , that god was an vnchangeable nature , creating the soule also . these things being thus , what euer fooleries those men haue discouered of their gods in their bookes , they haue beene laide open by the immediate hand of god , ( compelling them to confesse them ) rather then by their owne desire to disswade them : wherefore that wee alledge from them , is to controule those that will not see from what a damned slauery to the deuill , that same singular sacrifice of so holy bloud , and the voutchsafing of the spirit hath deliuered vs. l. vives . the ( a ) teletae ] a sacrifice most secret and most sumptuous : so called , because it consumed so much , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to end , or to consume , that some thinke they had their name from the●… perfection . they belonged to the sunne and moone , as porphyry writeth : and were besides , expiations to bacchus , recorded in orpheus and mus●…us ( plat. de rep. lib. . ) that t●…ght how to purge the sinnes of the citties , the liuing , the dead , and euery priuate man by sacrifices , playes , and all delights , and the whole forme of it all was called ●…eletae . though pla●… saith the teletae belonged onely to the dead , and freed men from all the euills in hell . ( b ) s●…cret ] of ceres and others . ( c ) the old ] numa forbad the romaines to thinke that god had 〈◊〉 shape of man or woman ( plut. in vit . num. ) nor had they any picture at all o●… any god for the first hundred three score and te●…e yeares : they built onely temples and little oratories , but neuer an image in them , for they held it a sinne to liken the better to the worse , or to conceiue god in any forme but their intelligence : euseb , dyonys . also saith , that numa built the gods temples but no images came in them , because hee beleeued that god had no shape . tarquinius priscus following the greekes foolery and the tuscans , first taught the erection of statues , which tertullian intimateth , saying ; goe to , now religion hath profited . for though numa inuented a great deale of curious superstition , yet neither was there temples nor statues as yet entred into the romaines religion , but a few poore thrifty ceremonies : no skie-towring capitols , but a sort of little altars made of soddes , earthen dishes , the perfumes out of them , and the god in no place . for the greeke and tuscane artes in sculpture were not yet entred the cittie . what reason the kings of the world had , for the permitting of those false religions in such places as they conquered . chap. . hee faith also , that in the gods genealogies , the people followed the poets more then the philosophers , and thence the olde romaines their ancestors , had their beliefe of so many sexes , mariages , and linages of the gods . the reason of this ( i suppose ) was , because the politique and wise men did especially endeuour to nousle their people in this illusiue maner , and to make them not onely worshippers , but euen immitators of the deuills that delighted to delude them . for euen as the deuills cannot possesse any , but such as they haue deceiued , so vniust and deuil-like princes perswaded their people to their owne vaine inuentions , vnder the name of religion , thereby to binde their affections the firmer to their seruice , and so to keepe them vnder their soueraignties . and what ignorant and weake man can auoide both the charmes of princes and deuils ? that god hath appointed a time for the continuance of euery state on earth . chap. . wherefore god , that onely and true author of felicitie , hee giueth king domes to good and to bad ; not rashly , nor casually , but as the time is appointed , which is well knowne to him , though hidden for vs , vnto which appointment not-with-standing hee doth not serue , but as a lord swayeth it , neuer giuing true felicitie but to the good . for this , both ( a ) subiects and kings may eyther haue or wante , and yet bee as they are , seruants and gouernours . the fulnesse indeed of it shall bee in that life where ( b ) no man shall serue . and therefore here on earth , hee giueth kingdomes to the bad as well as to the good , least his seruants , that are but yet proselites should affect them as great ma●…ters . and this is the mysterie of his olde testament , wherein the new was included : that ( c ) there , all the gifts and promises were of this world , and of the world to come also , to those that vnderstood them , though the eternall good that was meant by those temporall ones , were not as yet manifested : nor in wh●… gifts of god the true felicitie was resident . l. vives . subiects ( a ) and ] stoicisme : a slaue wise , is a free man : a king foolish , a 〈◊〉 ( b ) no man shall serue , ] some bookes wante the whole sentence which followe●… and therefore . &c. ( c ) there all . ] the rewards promised to the k●…pers of the law in the old testament were all temporall , how be it they were misticall types of the celestiall . of the iewes kingdome , which one god alone kept vnmoued as long as they kept the truth of religion . chap. . to shew therefore that all those temporall goods which those men gape after , that can dreame of no better , are in gods hands alone , and in none of their idolls , therefore multiplied he his people in aegipt , from ( a ) a very few and then deliuered them from thence by miraculous wounders . their women neuer called vpon lucina when their children multiplied vpon them incredibly ; and when he preserued them from the ( b ) aegiptians that persecuted them , and would haue killed all their children . they suckt without ruminas helpe ; slept without cunina , eate and dranke without educa and potica , and were brought vp without any of these puppy-gods helpes : married without the nuptiall gods , begot children without priapus , crossed through the diuided sea without calling vpon neptune , and left al their foes drowned behind them . they dedicated no goddesse mannia , when heauen had rained manna for them : nor worshipped the nymphes when the rocke was cleft and the waters flowed out ? they vsed no mars nor bellona in their warres , and conquered , not without victory , but without making victory a goddesse . they had corne , oxen , hony , apples , without segetia , bobona , mella or pomona . and to conclude , all things that the romaines begged of so many false gods , they receiued of one true god in far happier measure : & had they not persisted 〈◊〉 their impious curiosity in running after strange gods , as if they had beene enchaunted , and lastly in killing of christ , in the same kingdome had they liued happily still , if not in a larger . and that they are now dispersed ouer the whole earth , is gods especiall prouidence , that what alters , groues , woods , and temples of the false gods he reproueth , and what sacrifices he forbiddeth , might all be discerned by their bookes as their fall it selfe was foretold them , by their p●…phets : and this least the pagans reading them with ours , might thinke wee had f●…igned them . but now to our next booke , to make an end of this tedious one l. vives . from a very few ] the sonnes of israell that went into aegipt , were . gen. . ( b ) aegiptians . ] here is a diuersity of reading but all one sence : and so is there often else-where , which i forbeare to particularize , or to note all such occurences . finis , lib. . the contents of the fifth booke of the city of god. . that neither the romaine empire , nor any other kingdome had any establishment from the powre of fortune , nor from the starres . chapter . . of the mutuall sympathie , and dssimillitude of the health of body , and many other accidents in twinnes of one birth . . of nigidius the astrologians argument , in this question of the twinnes drawne from the potters wheele . . of esau and iacob two twinnes , and of the diuersity of their conditions and quallities . . how the mathematicians may bee conuicted of professing direct vanity . . of twinnes of different sexes . . of the election of daies of marriage , of planting , and of sowing . . of their opinion that giue not the name of fate the position of the starres , but vnto the dependance of causes vpon the will of god. . of gods fore-knowledge and mans freedome of election against the opinon of cicero . . whether necessity haue any dominion ouer the will of man. . of gods vniuersall prouidence , ruling all , and comprising all . . how the ancient romaines obtained this encrease of their kingdome at the true gods hand , beeing that they neuer worshipped him . . of ambition , which beeing a vice , is notwithstanding herein held a vertue , that it doth restraine vices of worse natures . . that we are to auoide this desire of humaine honour , the glory of the righteous beeing wholy in god. . of the tempor all rewardes that god bestowed vpon the romaines vertues , and good conditions . . of the reward of the eternall cittizens of heauen , to whome the examples of the romaines vertues were of good vse . . the fruites of the romaines warres , both to themselues , and to those with whom they warred . . how farre the christians should bee from boasting of their deedes , for their eternall country , the romaines hauing done so much for their temporall city , and for humaine glory . . the difference betweene the desire of glory and the desire of rule . . that vertue is as much disgraced in seruing humaine glory , as in obeying the pleasures of the body . . that the true god in whose hand and prouidence all the state of the world consisteth , did order and dispose of the monarchy of the romaines . . that the originalls and conclusions of warres are all at gods dispose . . of the battaile wherein radagaisus an idolatrous king of the gothes was slaine with all his army . . the state and truth of a christian emperors felicity . . of the prosperous estate that god bestowed vpon constantine a christian emperor . . of the faith and deuotion of theodosius emperor . . augustines invectiue against such as wrote against the bookes already published . finis . the fifth booke of the cittie of god : written by saint augustine bishop of hippo , vnto marcellinus . that neither the romaine empire nor any other kingdome had any establishment from the power of fortune or from the starres . chap. . whereas it is apparant to all mens discretion , that felicity is the hope of al humane desires , and that she is no goddesse , but merely the gift of a god , and consequently that there is no god worthy of worshippe , but he in whose power it lieth to bestow this felicity vpon men ; so that if shee were a goddesse herselfe , the worship of al the rest should be intirely hers ; now let vs looke in to the reasons why that god that can giue those earthly goods , aswel to the good as the euill , ( and consequently to such as are not happy ) should vouchsafe the romaine empire so large a dilatation , and so long a contiunance : for we haue already partly proued , and hereafter in conuenient place will proue more fully , that it was not their rable of false gods that kept it in the state it was in , wherefore the cause of this was neither ( a ) fortune , nor fate , as they call them , holding fortune to be an euent of things beyond al reason and cause : and fate , an euent from some necessity of order , excluding the will of god and man. but the god of heauen ; by his onely prouidence , disposeth of the kingdomes of earth , which if any man will say is swayd by fate , and meane by that fate ( b ) the will of god , he may hold his opinion still , but yet he must amend his phrase of speach , for why did hee not learne this of him that taught him what fate was . the ordinary custome of this hath made men imagine fate to bee ( c ) a power of the starres , so or so placed , in natiuities or conceptions ; which ( d ) some do seperate from the determination of god , and other some do affirme to depend wholy therevpon . but those that hold that the starres do manage our actions , or our passions , good , or ill , without gods appointment , are to be silenced and not to be heard , be they of the true religion , or bee they bondslaues to idolatry , of what sort soeuer ; for what doth this opinion , but flattly exclude alll deity ? against this error , we professe not any disputation , but onely against those that calumniat christian religion , in defence of their imaginary goddes . as for those that make these operations of the starres in good or bad to depend vpon gods will , if they say that they haue this power giuen them from him , to vse according to their owne wills they do heauen much wronge , in imagining that any wicked acts , or iniuries are decreed in so glorious a senate , and such as if any earthly city had but instituted , the whole generation of man would haue conspired the subuersion of it . and what part hath god left him in this disposing of humaine affaires , if they be swayed by a necessity from the starres , whereas he is lord both of starres and men ? if they do not say that the starres are causes of these wicked arts , through a power that god hath giuen them , but that they effect them by his expresse commaund ; is this fit to be imagined for true of god , that is vnworthy to be held true of the starres ; ( e ) but if the starres bee said to portend this onely and not to procure it , and that their positions be but signes , not causes of such effects ( for so hold many great schollers , though the astrologians vse not to say ( f ) mars in such an house signifieth this , or that : no , but maketh the child-borne an homicide , to ( g ) grant them this error of speech , which they must lear●…e to reforme of the philosophers in all their presages deriued from the starres positions : ) how commeth it to passe that they could neuer shew the reason of that diuersity of life , actions , fortune , profession , arte , honour , and such humaine accidentes , that hath befallne two twinnes ; nor of such a great difference , both in those afore-said courses , and in their death , that in this case , many strangers haue come nearer them in their courses of life , then the one hath done the other , beeing notwithstanding borne both within a little space of time the one of the other , and conceiued both in one instant and from one acte of generation ? l. vives . fortune ( a ) nor fate ] seeing augustine disputeth at large in this place concerning fate , will diue a littlle deeper into the diuersity of olde opinions herein , to make the ●…est more plaine . plato affirmed there was one god , the prince and father of all the rest , at whose becke all the gods , and the whole world were obedient : that al the other gods , & celestial vertues , were but ministers to this creator of the vniuerse : and that they gouerned the whole world in places and orders by his appointment : that the lawes of this great god were vnalterable , and ineuitable , and called by the name of necessities : no force , arte , or reason , can stoppe , o●… hinder any of their effectes : whereof the prouerbe ariseth : the gods themselues must serue necessity : but for the starres , some of their effects may be auoided by wisdome , labour or industry , wherein fortune consisteth : which , if they followed certaine causes , and were vnchangeable , should bee called fate , and yet inferre no necessity of election . for it is in our powre to choose , beginne , or wish , what wee will : but hauing begunne , fate manageth the rest that followeth . it was free for laius ( saith euripides ) to haue begotten a sonne , or not : but hauing begotten him , then apollo's oracle must haue the euents prooue true which it presaged . th●… and much more doth plato dispute obscurely vpon , in his last de repub . for there hee puttes the three fatall sisters ; necessities daughters , in heauen : and saith that lachesis telleth the soules that are to come to liue on earth , that the deuill shall not possesse them , but they shal rather possesse the deuill : but the blame lieth wholy vpon the choise , if the choise bee naught , god is acquit of all blame : and then lachesis casteth the lottes . epicurus derideth all this , and affirmes all to bee casuall , without any cause at all why it should bee thus or thus , or if there bee any causes , they are as easie to bee auoided , as a mothe is to bee swept by . the platonists place fortune in things ambiguous , and such as may fall out diuersely : also in obscure things , whose true causes , why they are so o●… otherwise , are vnknowne : so that fortune dealeth not in things that follow their efficient cause , but either such as may bee changed , or are vndiscouered . now aristotle ( phys. . ) and all the peripatetikes after him ( alex. aphrodisiensis beeing one ) is more plaine . those things ( saith hee ) are casuall , whose acte is not premeditated by any agent : as if any man digge his ground vppe , to make it fatte , finde a deale of treasure hidden ; this is fortune , for hee came not to digge for that treasure , but to fatten his earth : and in this , the casuall euent , followed the not casuáll intent . so in things of fortune , the agent intendeth not the end that they obtaine , but it falleth out beyond expectation . the vulgar call fortune , blinde , rash , vncertaine , madde , and brutish as pacuuius saith : and ioyne fate and necessity together , holding it to haue 〈◊〉 powre both ouer all the other gods and ioue their king himselfe . which is verified by the poet , that said , what must bee , passeth ioue to hold from beeing , quod fore paratum 〈◊〉 , id summum exuperat iouem . for in homer , ioue lamenteth that hee could not saue his sonne sarpedon from death , the fates constrayning him to die : and neptune greeues that hee coul●… not hinder vlisses his returne home , and reuenge the blindnesse of his sonne ciclops , fate hauing decreede the contrary : and iupiter in ouid saith . — tu sola insuperabile satum nate mouere putas . — — daughter'tis onely thou canst mooue relentlesse fate . — saith he : and a little after . quae ●…que con●…ursum caeli , nec fulmini●… iram , nec ●…tuunt vllas tuta atque aeterna ruinas . which feare nor thunders , gods , nor powers infernall , but stand vnaw'd , vnmooued , and eternall . there were some that held nothing casuall , but all fixed , certaine and immutable : democritus , empedocles , and heraclitus , were all of this opinion , which many others maintained after them , as others did the positions of epicurus . lucane phars . lib. . declareth both the opinions in these words . siue parens rerum primùm informia regna , materiamque rudem flammâ cedente recepit , fi●…xit in aeternum causas , quà cuncta co●… cet . se quoque lege tenens , & secula iussa ●…rentem , fatorum immoto diuisit limite mundum , siue nihil positum est , sed sors incerta vagatur , fértque refertque vices , & habent mortalia casum , &c. or natures god ( when first he bound the fire , and wrought this ma●…e into one forme intire ) forged eternall causes , all effecting , him●…elfe , and all the worlds estate subiecting to destenies inchangeable directing : o●… bene our states in fortunes gouernance , to rise , or fall , and all by onely chance . fortune is often vsed for destenie , and the euents of things : which when they fall out as wee desire , that we call felicitie : if contrary , infelicitie : thus much here , more else-where . ( b ) the will of god ] of this by and by . ( c ) a power of the starrrs ] wherein the stoickes , plato , and almost all the other philosophers do place fate : following the chaldees and aegiptians , to whom all the mathematitians also doe giue their voyces . ( d ) some do seperate ] some say , the operation of the starres is a distinct power from the will of god : and in attributing this vniuersall power to them , exclude gods prouidence from humaine affaires . besides , there are that affirme , that although god doe looke to the state of the world , yet the starres haue their peculiar dominion in vs neuerthelesse . so hold manilius and firmicus , and the poets most commonly . others subiect them all vnto the will of god omnipotent , as plato and the stoikes doe , affirming all their operations to bee but the praescript lawes of him . ( e ) but if the starres ] origen vpon that place of genesis . let them be for signes , chapt. . vers . . saith that the starres doe signifie , but effect nothing . they are ( saith he ) as a booke opened , wherein may bee read all things to come , which may bee prooued by this , that they haue often signified things past . but this booke cannot bee read by any witte of man. plotine was of origens opinion also , denying the starres any acte in those things , but onely signification . seneca , speaking of the starres , saith , they either cause or signifie the effects of all things , but if they doe cause them , what auaileth it vs to know , that we cannot alter ? and if they but signifie them , what good doth it thee , to fore-see that thou canst not auoide ? ( f ) mars in such ] mars is a starre , bloudie , fiery , and violent . being in the seuenth house ( saith firmicus , lib. . ) in a partise aspect with the horoscope ( that is , in the west ) hee portendeth huge mischieues , stayning the natiuities with murthers , and many other villanies . ( g ) to grant them ] hee alludeth vnto tullies chrysippus ( de fato ) that would teach the mathematicians , how to speake in their art . of the mutuall simpathie and dissimilitude of health of body , and many other accidents in twins of one birth . chap. . cicero ( a ) saith , that hippocrates that excellent phisitian wrote , that two children that were brethren , falling sicke , and the sicknesse waxing and waning in both alike , were here-vpon suspected to be twinnes . ( b ) and posidonius a stoike , and one much affected to astrologie , laboureth to prooue them to haue bin borne both vnder one constellation , and ( c ) conceiued both vnder one . so that which the phisitian ascribeth to the similitude of their temperatures of body , the astrologian attributes to the power and position of the starrs in their natiuities . but truly in this question , the phisitians coniecture standeth vpon more probabilitie , because their parents temperature might bee easily transfused into them both alike at their conception : and their first growth might participate equally of their mothers disposition of body , & then being nourished both in one house , with one nourishment , in one ayre , countrie , and other things correspondent , this now might haue much power in the proportionating of both their natures alike , as physicke will testifie . besides , vse of one exercise equally in both , might forme their bodies into a similitude , which might very well admit all alterations of health alike , and equally in both . but to drawe the figure of heauen , and the starres vnto this purity of passions ( it being likely that a great companie of the greatest diuersitie of affects that could bee might haue originall in diuerse parts of the world , at one and the same time ) were a presumption vnpardonable . for ( d ) we haue knowne two twinnes , that haue had both diuerse fortunes , and different sicknesses , both in time , and nature : whereof ( mee thinkes ) hipocrates giueth a very good reason , from the ( e ) diuersitie of nourishment , and exercise , which might bee cause of different health in them : yet that diuersitie was effected by their wills and elections at first , and not by their temperature of body . but neither posidonius , nor any patron of this fate in the starres , can tell what to say in this case , and doe not illude the single and ignorant with a discourse of that they know not , for that they talke of the space of time , between that point which they call the ( f ) horoscope , in both the twinnes natiuities : it is either not so significant as the diuersitie of will , acte , manners , and fortune of the twinnes borne doth require , or else it is more significant , then their difference of honors , state , nobilitie , or meannesse will permit : both which diuersities they place onely in the figure of the natiuitie . but if they should be both borne ere the horoscope were fully varied , then would i require an vnitie in each particular of their fortunes , which ( g ) cannot be found in any two twinnes that euer yet were borne . but if the horoscope be changed ere both bee borne , then for this diuersitie i will require a ( h ) difference of parents , which twins cannot possibly haue . l. vives . cicero ( a ) saith ] i cannot remember where : i beleeue in his booke de fato : which is wonderfully mutilate , and defectiue as we haue it now , and so shall any one finde that will obserue it . ( b ) whom posidonius ] a rhodian , and a teacher of rhodes . hee was also at rome a follower of panaetius . cicero ( c ) conceiued both ] for the conception is of as much moment as the natiuitie . ( d ) we haue knowne ] such were procles and cyresteus , kings of lacedaemon , cic. de diuinat . lib. . ( e ) diuersitie of ] this is one of the cau●…es why an astrologian cannot iudge perfectly of natiuities , ptol. apoteleusmaton . lib. . ( f ) horoscope ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the looking vpon an houre : and is that part of the zodiake , which ascendeth our hemisphere , at any euent . for the reuolution of this zodiake is perpetuall , and still one part of it ariseth in our horison , and the part directly opposite , setteth : all the other are diuided amongst the other houses of heauen . ( g ) cannot be found ] nature neuer bound any one thing to another in such proprietie , but she set some differencs betweene them : what skilleth it whether those two had originall from one feede ? euery man is framed and borne to his owne fortune , and be they two or three brethren borne at once , their destinies promise no fraternitie , but each one must vndergoe his particular fate . quintil. in geminis languentibus . ( h ) difference of parents ] why should not the riuers be like that flow both from one head ? of nigidius the astrologians argument , in this question of the twinnes , drawne from the potters wheele . chap. . frustrate therefore is that notable fiction of the potters wheele , which nigidius ( a ) ( they say ) answered to one that plunged him in this controuersie , whervpon he was called ( b ) potter . turning a potters wheele twice or thrise about as fast as he could , he tooke inke , & in the turning made two markes ( as it seemed ) in one place of the wheeles egde : and then , staying the wheele , the markes were found far a sunder one from another vpon the edge of the wheele , ( c ) euen so ( saith he ) in the swift course of heauen , though one child be borne after another in as short a time as i gaue these two markes , yet in the heauens will be passed a great space . and that ( quoth he ) is the cause of the diuersity of conditions , and fortunes betwixt two twinnes . ( d ) here is a figment now farre more brittle then the pottes that were made by that wheele , for if there bee thu●… much power in heauen ( and yet cannot bee comprehended by the constellations ) that one of the twins may bee an heyre and inherite , and not the other , how dare those astrologians giue such presages vnto others that are not twinnes , when as they are included in those secret points in natiuities which none can comprehend ? but if they say they do prognosticate this to others , because they know that it belongeth vnto the knowne and discerned spaces that passe in natiuities , and that those moments that may come betweene the birth of two twins do but concerne slight things , and such as the astrologian vseth not to bee troubled with ; for no man will aske the calculator when he should sit , walke , or dine ? how can this be said when wee shew such diuersity in the manners , states , actions , and fortunes of two twinnes . l. vives . nigidius ( a ) they say ] p. nigidius figulus was borne of a very honest family , and came to be praetor : he was of great wit , and exellent both in many other worthy sciences ( so that hee was compared with uarro , in whose time , or thereaboutes , he liued ) and especially in the mathematiques . tully nameth him often . suetonius saith that out of octauius his figure of natiuity , he presaged that he should be lord of all the world . lucane . lib. . at figulus e●…i ●…ra deos secretaque caeli , n●…sse fuit , quem non stellarum aegiptia memphis , 〈◊〉 ●…isu numerisque mouentibus as●…a . &c. but figulus whose study was to scan , heauens high presage , whome no aegiptian , in mathematique skill could paralel . &c. ( b ) called potter . ] in latine figulus . this man was of the nigidian family ; there were other figuli of a more honored house , namely the martians , whereof one was confull with l. iul. caesar , two yeares before ciceros consulship . another , with nasica , but was put from his place , because the auguries were against his election . ( c ) so ( quoth he . ) ] how much time thinke you ( saith quintilian ) was betweene the first birth , and the second ? but a little truely in mortall mens iudgement , but if you will consider the immensity of this vniuerse , you shall find much passed betweene their two productions . in geminis langu . ( d ) here is a figment . ] this one answere of nigidius ( which the mathematitians thinke was most acute ) doth vtterly subuert all their presages , positions and calculations in natiuities , for if so little a space of time bee capable not onely of diuersities but euen of contraries , who can prognosticate any thing of any childe borne , when as the moment both of his conception and his natiuity is so hard to be knowne ? so that were it graunted , that the starres haue power in vs , yet vnto man it is incomprehensible : the moments whereto the figure must be erected being impossible to bee found , and the swift course of the heauens ouerrunning our slow consideration . iulius firmicus , a man idlely eloquent , hauing obiected this reason against him-selfe and his arte , and promising to dissolue it , after he hath tumbled himselfe sufficiently in a multitude of common places , lets it alone with silence , and thinkes he hath done very wel , supposing that this whirle-winde of his eloquence had cast dust inough into the readers eies to make him forget the aduerse argument . but it is neither he , nor any chalde of them al that can answer it . thomas aquinas in like manner entangleth himselfe exceedingly in circumstances of times , and minuites , and places ; for in his booke de fato , he saith that twins are of diuers dispositions , because the seed of generation was not receiued into the place of conception al at one time , so that the center of the heart , being not one in both , they must needs haue different egresses and horizous . but how small a space is their spent in the full receiuing of the ●…eede ? how little a time passeth betweene the coagulation of the hearts , that this should be sufficient to t●…asmute the whole nature of man ? so that hereby it is not sufficient to tel the mathematician that such an one was borne at pari●… or ualencia , but hee must know in which streete , in which chamber , nay in what part of the chamber , but in another worke , i will handle this theame of another fashion , and proue , that there is no trust to be put in those vaine superstitions , but that all dependeth vpon our lord and sauiour iesus christ , whome we are to intreat for them all . of esau and iacob two twinnes , and of the diuersity of their conditions and qualities . chap. . in the memory of our fore-fathers ( to speake of men of note ) there were two ( a ) twins borne , so nere to gether , that the second held the first by the heele , yet in their liues , maners and actions , was such a maine disparity , that that very difference made them enemies one to another . i meane not this , that the one sat , when the other stood , nor that the one slept , when the other waked , these belong to those first markes and moments which they cannot comprehend who erect those figures of natiuity for the astrologers to iudge vpon : ( b ) one of them bound himselfe to serue for wages : the other serued not at all : the one was loued by his mother , so was not the other : the one lost his honor and inheritance ( a matter of great moment amongst them ) and the other obtained it : and how great a diuersity was there in their mariages , wiues , children and goods ? exceeding much . l. vives . two ( a ) twins borne ] iacob and esau , of isaac and rebecca gene. . . . ( b ) one of ] iacob he serued laban his father in law , for rachell : he was dearely beloued of his mother rebecca , and got esau his patrimony from him , which was a thing in those daies of most honor , and vse , of all things besides . how the mathematicians may be conuicted of professing vanity . chap. . vvherefore if these things belong to those spaces of time that passe betwixt the births of twins , and are not wrought vpon by the constellations , why then are they presaged out of the horoscopes of others . but if they be presaged as pertinent vnto the larger spaces of time that fal vnder the notice of artists , & not vnder these momentary minuits that are indistinguible , then what vse is there of the potters whele , but only to turne leaden heads about till they become braine-sicke , and past discerning those mathematicians vanities ? and those whose diseases ( so simpathizing in all circumstances ) made hypocrates out of the rules of phisike , iudge them to be twines , do not they sufficietnly put downe those that will needes make that proceed from the starres which ariseth out of the temperature of their bodies ? for why did they not sicken as they were borne , one after an other ? ( for borne together they could not bee ) or if their different times of birth be no cause of different times of sicknesse , why do they alledge it to be the cause of other accidents ? why should they trauell , marry , beget children , and do such like at diuers times , onely because they were borne at diuers times , and yet not be sicke at diuers times by the same reason ? if their difference of birth changed their horoscope , and all other matters thereon depending , why then did that equality remaine with the times of their sickenesse , that remained in the time of their conception : or if they say that the course of sickenesse onely followeth the conception , and all the rest the natiuity , then ought they not to prognosticate any thing concerning sicknesse at natiuities , vnlesse they haue the houre of conception , but if the astrologian presage sicknesse without seeing the figure of the conception because the sayd presage is included in those interposed moments of the birth , how would hee tell either of those twins when hee should bee sicke , who hauing each a diuers horoscope , yet must neuerthelesse fall sicke both at one time ? finally , i aske againe , if the intermission in the birth of two twinnes bee so much , that it alters their whole fortunes , because of their horoscopes : and in altering of the ( a ) foure angles , ( wherein they put all the powre , ) altereth also their whole destenies , how can this come to passe , when as the time of their conceptions was both at one instant ? or if two that are both conceiued at one point of time , may fortune to bee borne the one before the other , why may not two that are borne both in one moment of time , haue fortune to die the one before the other ? for if that one & the same moment of their conception hindered not the succession of their birth , why should the same moment that is one in both the birthes , hinder the successiue time of their death ? if their conceptiō , being in one minut , permit thē to haue diuers fortunes in their mothers wombe , why should not their natiuity being of the same state , permit them to haue diuers fortunes while they liue vpon earth ? & to take away all the fictions of this arte , ( or rather vanity ) of theirs , in this one question , what is the cause , that such as are conceiued both in one moment of time , both vnder one constellation , should neuerthelesse haue their destinies in their mothers wombe , to bee borne at seuerall times ? and yet , that two being borne of two mothers , both in one moment of time , cannot haue diuers destenies , whereby the one may die before the other , or out-liue the other ? did not their desteny enter vpon their conception , or could they not haue it vnlesse they were first borne ? why is it said then that if the houre of conception bee knowne , they can presage many things most oraculously ? and here vpon it is said of some , that a certaine wise man did make choise of an houre of copulation with his wife , whereby to beget a sonne whose after worth should be admired ? and lastly , whereof commeth it , that posidonius the astrologian gaue this reason for the two brethrens perticipated sickenesse , that it was because they were borne , and conceiued both togither ? he added , conceiued , because it should not bee obiected to him that it was not certaine that such as were conceiued togither should bee borne both at the same instant : and that hee might draw this mutuall affect of theirs , not from their paritie of temperatures , but from the powre of the starres . but if there bee such a powre of equallizing the desteny of twinnes in their conception , then verily the diuersity of time in their birth ought not to alter it . if the destenies of twinnes bee changed by their seuerall times of birth , why may we not rather conceiue that before their birth , they were appointed by destenie to seueral births ? shall not then the will of the man liuing , change the fate ofhis natiuity , when as his order of birth doth change the fate of his conceptiō ? l. vives . the . ( a ) angles ] foure chiefe angles the astrologers put in euery natiuity . . the horoscope , the signe of the orient ; ascending . the opposite to which is the signe of the west falling : diametrally distant from the horoscope . degrees . . mid-heauen , the point between the horoscope and the west angle . . the opposite mid-heauen vnder the earth . the greekes call these foure : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there are foure other angles also , in the . . . and . signe from the horoscope : the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the god the goddesse , the good fortune , the good genius . these angles are nothing but the signes of heauen , which they consider in their iudgements , counting the horoscope first and the rest success●…ly . the angle of the horoscope concerneth the life : the . money or hope : the . brethren , the . parents : the . children , the . health : the . marriage , the . death &c. this manilius . lib. . relateth out of the fooleries of maternus . but wee haue angled long inough for any good we haue gotten : forward . of twinnes of different sexes . chap. . it often falleth out notwithstanding , that in these concurrences and vnions of time , conception and constellation , the children conceiued are the one a male the other a femalle . i knowe two twinnes of diuers sexes , both of them aliue , and lusty at this day . they are as like in fauour , one to another as their difference of sexe can permit : but in their fashion , and order of life , so vnlike that ( besides the actions which must of necessity distinguish betweene men and women ) hee is continually in warre in the office of a ( a ) count and neuer commeth home : shee continually in her country where she was borne , and neuer goeth abroad . nay which is more incredible ( respecting the powres of the stars and not the wills of god and men ) he is a married man , and shee is a holy virgin ; hee hath many children , & she was neuer maried . o but their horoscopes had a great sway in all those things : tush , i haue showen the powre of that to bee iust nothing , already : 〈◊〉 but whatsoeuer it doth , it is there , in the natiuity , that it must do it . what , and not in the conception , wherein it is manifest that there was but one generatiue act concurrent ? ( for ( b ) natures powre is such that a woman hauing once conceiued , cannot second any conception , vntil she bee deliuered of the first . and therefore it is necessary that the twinnes conceptions fall both in one moment : were their diuers horoscopes ( thinke you ) the cause that in their birth , hee became a man-child , and she a woman ? wherefore since it is no such absurdity to say , that there are some planetary influences that haue effect onely vpon diuersity of formes in bodies , as we see the alteration of the yeare , by the sunnes accesse and departure , & diuers things to increase , and decrease , iust as the moone doth : ( crabs for example and all shel-fishes : besides the wonderfull ( c ) course of the sea : ) but that the minde of man is not subiect vnto any of these powres of the starres : those artists now desiring to binde our actes vnto this that wee see them free from , doe shew vs plainely , that the effectes of the starres haue not powre so much as vpon our bodies . ( d ) for what is so pertinent vnto the bodie , as the sexe thereof : and yet wee see , that two twinnes of diuers sexes may bee conceiued both vnder one constellation . wherefore what fonder affection can there bee , then to say that that figure of heauen which was one in the conception of them both had not powre to keepe the sister from differing in sexe from her brother , with whom she had one constellation , and yet that that figure of heauen which ruled at their natiuity had powre to make her differ so far from him in her virgins sanctimony . l. vives . office of a ( a ) count ] a count is a name of dignity , vsed but of these moderne times ▪ marcellinus ▪ nameth it in his . booke calling nebridius count of the orient , and geron●…s count of magnentia , and in his sixteeneth booke ursulus , count of the beneuolences , and twenty one philagrius count of the orient . i know not whether these counts were those that were called in greeke acolithi , and were alwaies at the emperors elbowe , ( b ) natures ] . of all creatures , onely the hare and the cony do conceiue double , vpon the first conception , and hauing young in their bellies , will conceiue a fresh . arist. plin. a woman ( saith aristotle : hist. animal . lib. . seldome conceiueth vpon her first young : but sometimes she may : if there passe but a 〈◊〉 space betweene the conceptions , as hercules and iphyclus ( by report ) were conceiued . there was an adulteresse also , that bore two children at a birth , one like her husband , and another like her lemman . this out of aristotle and plini . lib. . but they are rare examples . and if a man would expose them , hee could not bee brought by reason to confesse that those children were conceiued one after another : though i know that erasistratus , a worthy phisitian hòldeth , that all twins are conceiued one after another , and so do diuers stoicall philosophers also hold of many twins but not of all . but hippon and empedocles held that of one act of generation by reason of the abundance of seed , were all twins conceiued , asclepiades ascribeth it to the vertue not the aboundance of seed . ( c ) wounderfull course of the sea . ] worthily wounderfull , whereof the true cause is not fully knowne vnto this day , neither of the double flowing dayly , nor double flowing monethly , which the saylers cal the spring●…des , falling out at the moones full and the change , ( d ) for what . ] the male and female in all creatures are correspondente in all things but generation , but in that he is the male that generateth in another and of himselfe : she the female that can generate of an other and in her selfe , therfore they talke of many women that haue beene chang●…d into men . of the election of daies of maryage of planting and of sowing . chap. . bvt ( a ) who can indure this foolery of theirs , to inuent a new desteny for euery action a man vndertaketh ; that wise man aforesaid it seemes , was not born●… to haue an admirable sonne , but rather a contemptible one , and therefore elected ●…e his houre , wherein to beget a worthy one . so thus did he worke himselfe a desteny , more then his starres portended , and made that a part of his fate , which was not signified in his natiuity . o ●…ondnesse most fatall ! a day must now be chosen for marriage : because otherwise one might light of an vnlucky day , and so make an ill marriage . but ( b ) where then is the desteny of your natiuity ? can a man change what his fate hath appointed , by choosing this day or that and cannot the the fate of that day which he chooseth be altered by another fate ? againe , if men alone of all the creatures of earth bee vnder this starry power , why do they ( c ) choose daies to plant , and daies to sowe , and so forth ; daies tame cattle , daies to put to the males for increase of oxen , or horses , and such like ? if the election of those daies bee good , because the starres haue dominion in all earthly bodies , liuing creatures and plants , according as the times do change ; let them but consider how many creatures haue originall from one and the same instant , and yet haue such diuers ends , as hee that but noteth will deride those obseruations as childrens toyes , for what sotte will say that all herbes , trees , beasts , birds , serpents , wormes , and fishes , haue each one a particular moment of time to bee brought forth in ? yet men do vse for trying of the mathematicians skil , to bring them the figures of the births of beasts , which they haue for this end deligently obserued at home , and him they hold the most ●…kild mathematician , that can say by the figure , this protendeth the birth of a beast and not of a man , nay they dare goe vnto what beast it is whether fit for bearing woll , for carrages , for the plough , or the custody of the house , for the are often asked counsell of the destenies of dogs , and giue answeres breeding great admiration . nay men are now growne to that grosenesse of braine , that they thinke when a man is borne , creation is tyed to such an order , that not so much as a fly is brought forth in that region at that time , for if they giue vs but birth-rome for a fly , we will draw them by gradation till we come to an elephant . nor haue they wit to consider this , that in their selected day of sowing corne , it springeth and groweth vp altogether , and being growne to the height i●…ipens altogether , and yet the canker spoyleth one peece and the birds another , and men cut vp the third , of al this corne , that neuerthelesse grew vp altogether . how will they doe with the constellation of this , that hath partaken so many kindes of ending ? or doth it not repent them of electing daies for these things , denying them to belong to heauens disposing , and putting onely men vnder the starres , to whome onely of all the creatures vpon earth god hath giuing free and vnconstrained wills . these being considered , it is no euill beleefe to thinke that the astrologers ( d ) do presage many things wonderfully and truly , but that is , by a ( e ) secret instinct of euill spirits , ( whose care it is , to infect , nousle , and confirme mens minds in this false and dangerous opinion of fate in the starres ) and not by any art of discerning of the horoscope , for such is there none . l. vives . who can ( a ) endure . ] the astrologers , haly , abenragel , messahalach , and others write of these elections . haly , ptolomies interpretor as picus mirandula writeth , saith , this part of astrology is friuolous and fruitlesse . ( b ) where then . ] if your natiuities destinie be against your enterprise , it shall neuer haue good end , as ptolomy holdeth : picus writeth much against astrologers . lib. . and of this matter also . but augustine hath the summe of all here . ( c ) choose daies . ] hesiod was the first that distinguished the daies of the moone , and the yeare , for country businesses : and him did all the writers of husbandry follow , greekes latines and others : democritus , and virgill , cato senior , uarro , columella , palladius , plinie . &c. ( d ) . do presage . ] he that often shooteth must needes hit some-times , few of the mathematicians false answeres are obserued , but all their true ones are , as miraculous . ( e ) secret instinct . ] the presages from the starres ( saith augustine else where ) are , as by bargaine from the deuills , and instincts of theirs , which the minds of men feele , but perceiue not and he presageth best , that is in greatest credit with his diuel . of their opinion that giue not the name of fate the position of the starres , but vnto the dependance of causes vpon the will of god. chap. . as for those that do not giue the position of the starres in natiuities and conceptions the name of fate , but reserue it onely to that connexion of ( a ) causes , whereby all things come to passe , wee neede not vse many words to them : because they conforme this coherence of causes to the will of god , who is well and iustly beleeued , both to fore-know al things before the euent , and to leaue no euent vndisposed of ere it be an euent : from whome are all powers , though from him arise not all wills , for that it is the will of that great and all-disposing god , which they call fate , these verses ( . ( b ) of anneus senecas i thinke ) will proue . du●… m●…summe pater , ●…ltique dominator poli , 〈◊〉 placuerit , nulla parenda mora est . 〈◊〉 impiger : 〈◊〉 ●…olle , comitab●…r gemens : malusque patiar facere quod licuit bono . 〈◊〉 vol●…ntem fat●… , uolentem tr●…unt . le●…d me , great lord , king of eternity , euen where thou wilt , i le not resist thees . chang thou my will yet still i vow subiection , being led , to that tha●…'s in the good election . " fate leads the willing , hales the obstinate . thus in the last verse , hee directly calleth that fate , which in the former hee called the will of the great lord , to whome hee promiseth obedience , and to be le●… willingly , least hee bee drawne on by force , because , fate leads the willing , hales the obstin●…te . and ( c ) homers verses translated into latine by tully are as these are . 〈◊〉 〈◊〉 hominum 〈◊〉 qualis ●…ater ips●… , ●…upiter a●…fferas 〈◊〉 lum●… 〈◊〉 〈◊〉 are the mindes of men as lou●… the great vouchsafe , that fils the earth wi●…h light , and 〈◊〉 . wee would not bring poetique sentences for confirmation of this question , but because that tully saith , that the stoikes , standing for this power of fate , vse to quote this place of homer , wee now alledge them , not as his opinion , but as theirs , who by these verses of fate shewed in their disputations what they thought of fate , because they call vppon ioue , whome they held to be that great god ; vppon whose directions these causes did depend . l. vives . connexion ( a ) of causes ] ( cic. de diuin . lib. . ) reason therefore compels vs to confes that all things come to passe by fate : by fate i mean the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , an order or course of things & canses , arising one from another : that is the euerlasting truth flowing frō a●…eternity . chrysippus in gellius saith , that fate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. a natural composition of causes and things arising one from another ▪ from aeleternity being an immutable combination of them all . ( b ) anneas senecas ] epist. lib. . ) the verses were cleanthes his , seneca but translated them : they are all senarian . but the first of them is not perfectly read : it were better to read it . duc me parens celsique dominator poli : coleyne copy hath it , duc summe pater altique dominator poli. indifferent well . the said thing hath seneca in his book de beneficijs , speaking of god : if you call him fate ( saith he ) it is not amisse : for he is the first cause whence all the rest haue originall : and fate is nothing but a coherence of causes this is the common opinion of the stoi●…s , to hold one god , calling him fate , and mens , and iupiter , and many other names . these are the foure ancient opinions of fate , which picus ( contra astrolog . lib. . ) rehearseth . the firstheld fate to be nature , so that the things which fell out by election , or chance , they excluded from fate , as virgill saith of dido , that killed her-selfe , and dyed not by fate : and cicero : if any thing had befalne me , as many things hung ouer mans head besides nature and besides fate : this opinion is phsiologicall , and imbraced by alexander , one of aristotles interpreters . the second held fate to be an eternall order and forme of causes , as aforesaid . third put all in the stars . the fourth held fate to be onely the execution of the will of god. ( c ) homers ] odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. such are the mindes of men , &c vlisses speaketh them to phemius , affirming a mutablity of mens mindes , and that they are not of power to keepe them-selues fixt , but alter continually as it pleaseth the great iupiter to inspire and transforme them . the later of the latine verses in the text dot●… not expresse homers mind but i suspect it to be wronged in copying . of gods fore-knowledge and mans freedome of election ; again●…t the opinion of cicero . chap. . against those men , tully thinketh he cannot hold argument , vnlesse hee ouerthrow diuination , & therefore he laboureth to proue that there is no praescience , nor fore-knowledge of things to come , ( a ) either in god or man ; there is directly no such matter . thus denieth he gods fore-knowledge , & idely seeketh to subuert the radiant lustre of true prophecies , by propounding a sort of ambiguous and fallible oracles , whose truth not-withstanding he doth not confute . but those coniectures of the mathematiques he layeth flat , for indeed they are the ordinance to batter them-selues . but for al that , their opinion is more tollerable , y● ascribe a fate ( b ) vnto the stars , then his , that reiects al fore-knowledge of things to come : for to acknowledge a god , & yet to deny that , is monstrous madnes : which he obseruing , went about to proue euen that with the foole hath said in his heart : there is no god : mary not in his own person , he saw the danger of mallice too well ; and therfore making cotta dispute hand-smooth against the stoikes vpon this theame , in his books de natura deorum : there he seemes more willing to hold with ( c ) lucilius balbus , that stood for the stoikes , then with cotta , that argued against the diuine essence . but in his bookes of diuination , hee directly opposeth the fore-knowledge of thinges , ( d ) of him-selfe and in his owne person : all which it seemeth hee didde least hee should yeelde vnto fate , and so loose the freedome of election : for hee supposed that in yeelding to this fore-know-ledge , fate would follow necessarily there-vpon , without all deniall . but how-soeuer the phylosophers winde them-selues in webbes of disputations , wee , as wee confesse the great and true god , so do we acknowledge his high will , power , and fore-knowledge : nor lette vs feare that wee doe not performe all our actions by our owne will , because he , whose fore-knowledge cannot erre , knew before that we should do thus or thus : which tully feared , and therfore denied fore-knowledge ; and the stoiks that held not al things to be done by necessity , thought that they were done by fate . what then did tully fe re in this praescience , that he framed such detestable arguments against it ? verily this , that if all euents were knowne ere they came to passe , they should come to passe according to that fore-knowledge . and if they come so to passe , then god knoweth the certain order of things before hand : and consequently the certaine order of the causes ; and if he know a certaine order of causes in all euents , then a●…e all euents disposed by fate : which if it be so , wee haue nothing left in our power , nothing in our will : which granted ( saith he ) the whole course of humanity is ouerturned : law , correction , praise , disgrace , exhortation , prohibition , al are to no end : nor is ther any iustice in punishing the bad , and rewarding the good . for auoiding of which inconueniences ( so absurd and so pernitious ) he vtterly reiecte●…h this fore-knowledge of things , and draweth the religious minde into this strait , that either there must be som-what in the power of our will , or else that there is a fore-knowledge of things to come , but the granting of the one is the subuersiō of the other : choosing of the fore-knowledge , we must loose the freedome of election , and choosing this , we must deny the other . now this learned and prouident man , of the two maketh choyse of freedome of election : and to confirme it denieth the fore-knowledge vtterly . and so instead of making men free , maketh them blasphemous . but the religious mind chooseth them both , confesseth & confirmeth them both . how ( saith he ? ) for granting this fore-knowledge , there followeth so many consequents that they quite subuert all power of our will : and holding thus by the same degrees we ascend , till we find there is no praescience of future things at all , for thus we retire through them . if there be any freedome of the will , all things do not follow destiny : if all thinges follow not destiny , then is there no set order in the causes of things : now if there bee 〈◊〉 set order in the causes of all things , then is there no set order of the things them-selues , in gods fore-knowledge , since they come from their causes . if there bee not a sette order of all thinges in gods fore-knowledge , then all things fall not out according to the sayd knowledge . now if all thinges fall not out as hee hadde his fore-knowledge of them , then is there in god no fore-knowledge of thinges to come . to these sacriligious and wicked opposers , thus wee reply : god doth both know all thinges ere they come to passe , and wee doe all thinges willingly , which wee doe not feele our selues and knowe our selues directly inforced to . wee hold not that all thinges , but rather that nothing followeth fate : and whereas fate vseth to be taken for a position of the stars in natiuities and conceptions , we hold this a vaine and friuolous assumption : wee neither deny an order of causes wherein the will of god is all in all , nether do we cal it by the name of fate . ( g ) vnles fate be deriued of fari to speak , for we cannot deny that the scripture saith , god spake onc●… these two things : i haue heard , that power belongeth vnto god , & to thee o lord mercy for thou wilt reward euery man according to his workes . for whereas hee saith , god spake once , it is meant that hee spake vnmooueably , and vnchangeably , that all thinges should fall out as hee spake , and meant to haue them . in this respect wee may deriue fate from fari to speake , but we must needes say withall that it is vsed in another sence then we would haue men to thinke vppon . but it doth not follow that nothing should bee left free to our will , because god knoweth the certaine and sette order of all euents . for our very wills are in that order of causes , which god knoweth so surely , and hath in his praescience , humain wils , beeing the cause of humaine actions : so that hee that keepeth a knowledge of the causes of all thinges , cannot leaue mens wills out of that knowledge , knowing them to bee the causes of their actions . ( g ) for tullies owne wordes ( nothing commeth to passe without an efficient cause ) is sufficient alone to sway downe this matter quite against him-selfe : for what auailes the subsequence : nothing is without a cause , but euery cause is not fatall , because there are causes of chance , nature and will ? it is sufficient that nothing is done but by precedent cause . for those causes that are casuall , giuing originall to the name of fortune , wee deny them not : wee say they are secret , and ascribe them either to the will of the true god , or of any other spirit : the ( h ) naturall causes wee doe neuer diuide from his will , who is natures creator : but the causes voluntary , god , angels , men , and diuers other creatures haue often in their wil and power : ( i ) if we may call that power a will by which the brute beastes flye their owne hurt , and desire their good by natures instinct . that there is a will in angels , i doe absolutely affirme ; be they good whom we call gods angells , or euill whome we call the diuels angels , fiends , or diuels them-selues . so men good and bad haue all their wills : and hereby it is apparant , that the efficient causes of all effects , are nothing but the decrees of that nature , which is the spirit of life : aire or wind is called a spirit : but because it is a body , it is not the spirit of life . but the spirit of life , that quickneth all things , is the creator of all bodies and all created spirits : this is god a spirit from eternity vncreated : in his wil there is that height of power , which assisteth the wills of the good spirits , iudgeth the bad , disposeth of al , giuing power to whom he pleaseth , and holding it from whome he list . for as he is a creator of all natures , so is hee of all powers : but not the giuer of all wills : for wicked wills are not of him , beeing against that nature which is of him . so the bodyes are all subiect vnto diuers wills : some to our owne wills ( that is the wills rather of men then of beasts ) som to the angels , but all to the will of god : vnto whom al wills are subiect , because they haue no power but what hee giueth them . the cause then that maketh all , and is not made it selfe is god. the other causes do both effect and are effected : such are all created spirits , chiefly the reasonable ones . the corporal causes , which are rather effects then ▪ otherwise , are not to be counted as efficient causes , because they came but to do that which the will of the spirit within them doth inioine thē : how then can that set order of causes in gods foreknowledge depriue our wils of power , seeing they bear such a sway amongst the very causes them-selues ? but ( k ) let cicero rangle , & his fellowes , that say this order is fatall , or rather fate it selfe ; which we abhor , because of the word ; chieflly being vsed in a false beliefe : but wheras he denieth that god knoweth assuredly the set order of those causes , we detest his assertion , worse then the stoiks do : for he either denieth god ( which he indeuoreth vnder a false person in his bookes de n●…t . de . ) or if he do acknowledge him , yet in denying him this fore-knowledge , he saith but as the foole said in his heart , there is no god : for if god want the praescience of all future euents hee is not god. and therefore ( l ) our wills are of as much power as god would haue them , and knew before that they should be and the power that they haue is theirs free , to do what they shall do truly and freely : because he fore-knew that they should haue this power , and do these acts , whose fore-knowledge cannot be deceiued : wherefore if i list to vse the ( m ) word fate in any thing , i would rather say that it belonged to the weaker , and that will belonged to the higher , who hath the other in his power , rather then grant that our liberty of will were taken away by that sette order , which the stoikes ( after a peculiar phraze of their owne ) call fate . l. vives . either ( a ) in god ] de diuinat . lib . where in a disputation with his brother quintus , he indeauoureth to ouerthrow diuination , for which q. had stood in the booke before . for he saith that . there is nothing so contrary to reason and constancy as fortune is , so that ( mee thinkes ) god him-selfe should haue no fore-knowledge of those casuall euents . for if he haue , it must come so to passe , as he knoweth , and then it is not casuall : but casuall euents there are , and therefore there is no fore-knowledge of them . this in the said place , and much more pertaining to the explaining of this chapter , which it sufficeth vs to haue pointed out . ( b ) a fate to the stars ] they all doe so , but some giue fate the originall from them , excluding god. ( c ) lucilius balbus ] in the end of the book thus he concludeth : this said we departed , velleius holding cotta's disputation for the truer , and i being rather inclined to balbus suit . ( d ) of him-selfe ] for in his . booke hee speaketh him-selfe , and confuteth his brothers assertions for diuination . ( e ) stoikes ] of this in the next chapter . ( f ) vnlesse fate . ] ( var. de ling. lat . l. . ) the destinies giue a fortune to the childe at the birth , and this is called fate , of fari to speake . lucan . lib. . — non vocibus vllis , numen eget : dixitquesem●…l nascentibus auctor , quicquid scire licet — — the deities neuer need , much language : fate but once ( no more ) doth read , the fortune of each birth — it seemes hee borrowed this out of the psalme heere cited , or out of iob. chap. . v. . hee hath spoke once and hath not repeated it againe . both which places demonstrat the constancy of gods reuealed knowledge by that his once speaking : as the common interpretation is : the which followeth in the psalme , these two things &c. some refer to them which followeth : that power belongeth , &c. others , to the two testaments . the thargum of the chaldees commeth neere this later opinion : saying , god hath spoken one law , and wee haue heard it twise out of the mouth of moyses the great scribe & vertue is before our god , and thou lord that thou wouldst be bountifull vnto the iust ( g ) for tullies ] in his booke de fato following carneades , he setteth down three kinds of causes ; naturall arising from nature , as for a stone to fal downward , for the fire to burne : voluntary consisting in the free wills of men , ( wherein it is necessary there be no precedent causes , but that they be left free : ) and casuall , which are hidden and vnknown in diuers euents : herein he is of the n●…turalists opinion , that will haue nothing come to passe without a cause . ( h ) naturall ] fire hath no other cause of heate , a stone of heauynesse , a man of reason , procreation of like , &c. then the will of natures creator : who , had hee pleased , might haue made the fire coole , the stone mount vpwards , the man a brute beast , or dead or vnable to beget his like . ( i ) if we may cal ] arist , de anima . l. . ) putteth will only in reasonable creatures , and appetite ( being that instinct wherby they desire , or refuse any thing ) in beastes . will in creatures of reason , is led by reason , and accompanied by election , or rather is election it selfe . ( k ) but cicero ] with the stoikes . ( l ) our wills are ] god created our wils free : and that because it was his will : so they may make choyce of contraries , yet cannot go against gods predestination : not questionlesse euer would although they could : for sure it is , that much might bee done , which neuer shal : so that the euents of things to come proceed not from gods knowledge , but this from them with not-withstanding in him are not to come , but already present , ( wherein a great many are deceiued ) wherfore he is not rightly said to fore-know , but only in respect of ou●… actions , but already to knowe , see and discerne them . but is it seen vnfit that this eternall knowledge should deriue from so transitory an obiect , then we may say that gods knowledge ariseth from his prouidence and will , that his will decreeth what shall bee , and his knowledge conceiueth what his will hath appointed . that which is to come ( saith origen vppon genesis ) is the cause that god knoweth it shall come : so it commeth not to passe because god knoweth it shall come so to passe ; but god fore-knoweth it , because it shal come so to passe . ( m ) vse the word ] so do most of the latines , poets , chroniclers and orators : referring fate to men , and will to god : and the same difference that is here betweene fate & will , boethius puts betweene fate and prouidence . apuleius saith , that prouidence is the diuine thought , preseruing hi●… for whose cause such a thing is vndertaken : that fate is a diuine law fulfilling the vnchangable decrees of the great god. so that if ought be done by prouidence , it is done also by fate : and if fate performe ought , prouidence worketh with it . but fortu●… hath something to doe about vs , whose causes we vtterly are ignorant of : for the euents runne so vncertaine , that they mixing them-selues with that which is premeditated and ( we thinke ) well consulted of , neuer let it come to our expected end : and when it endeth beyond our expectation so well , and yet these impediments haue intermedled , that wee call happynesse : but when they pe●…uert it vnto the worst , it is called misfortune or vnhappynesse . in dogmata platonis . whether necessity haue any dominion ouer the will of man. chap. x. nor need we feare that ( a ) necessity which the stoikes were so affraid off , that in their distinctions of causes , they put some vnder necessity and some not vnder it , and in those that did not subiect vnto it , they g●… our wils also , that they might bee free though they were vrged by necessity . but if that bee necessity in vs , which is not in our power , but will be done do what wee can against it , as the necessity of death ; then is it plaine , that our wills are subiect to no such necessity , vse we them howsoeuer , well or badly : for we do many things which wee could not do , against our wils . and first of all to will it selfe : if we will a thing , there is our will ; if we will not , it is not . for we cannot will against our wills . now if necessity be defined to be , that whereby such a thing musts needes fall out thus , or thus , i see no reason we should feare , that it could hinder the freedome of our wills in any thing . ( b ) for we neither subiect gods being , nor his praesciences vnto necessity , when wee say god must needes liue eternally , and god must needes fore-know all thinges ; no more then his honour is diminished , in saying hee cannot erre , hee cannot die ; he cannot do this , why ? because his power were lesse , if he could doe it , then now it is in that he cannot . iustly is he called almighty , yet may hee not dye nor erre : he is called almighty because he can do all that is in his will , not because he can suffer what is not his will ; which if he could he were not almighty . so that he cannot do some things , because he can do all things . so when wee say that if we will any thing of necessity , we must will it with a freedome of will , tis●… true : yet put we not our wil vnder any such necessity as depriues it of the freedome . so that our wils are ours , willing what●…vve will , and if we will it not , neither do they will it : and if any man suffer any thing by the will of another against his own will , his will hath the own power still , & his sufferance commeth rather frō the power of god then from his own will : for if hee vvilled that it should be other wise , and yet could not haue it so , his will must needes bee hindered by a greater power : yet his will should be free still , & not in any others power , but his that willed it , though he could not haue his will performeds : wherfore what-soeuer a man suffereth against his wil he ought not attribute it vnto the wils of angels , men , or any other created spirits , but euen to his who gaue their wils this power . so then , ( c ) our wils are not vse-les , because that god fore-seeth what wil be in them : he that fore-saw it what-euer it be , fore-saw somwhat : and if he did fore know somewhat , then by his fore-knowledge there is som-thing in our vvils : wherfore vve are neither compelled to leaue our freedom of will by retayning gods fore-knowledge , nor by holding our willes freedome to denie gods fore-knowledge ; god forbid vvee should : vve beleeue and affirme them both constantly and truly , the later as a part of our good faith , the former as a rule for our good life : and badly doth hee liue that beleeueth not aright of god. so god-forbid that wee should deny his fore-knowledge to be free , by whose helpe wee either are or shall bee free . ( d ) therefore law , correction , praise , disgrace , exhortation , and prohibition are not in vaine : because hee fore-knew that there should bee such : they haue that power which hee fore-knew they should haue : and prayers are powerful●…●…o attaine those thinges , which hee fore-knoweth that hee will giue to such as pray for them . good deedes hath hee predestinated to reward , and euil to punishment . ( e ) nor doth man sinne because god fore-knew that he would sin : nay , therfore it is doubtlesse that he sinneth , when he doth sin , because that god , whose knowledge cannot be mistaken , fore-saw that neither fate nor fortune , nor any thing else , but the man himselfe would sin , who if he had not bin willing , he had not sinned : but whether he should be vnwilling to sinne , or no , that also did god fore-know . l. vives . tha●… ( a ) a necessitie ] me thinketh ( saith tully ) that in the two opinions of the philosophers th●… 〈◊〉 holding fa●…e the doer of all things , by a very law of necessity ( of which opinion democritus , heraclitus , empedocles and aristotle were ) and the other exempting the motions of the wil from this law : chrysippus professing to step into a meane , as an honorable arbitrator betweene them , inclineth rather to those that stand for the minds freedom . de fato . lib. therfore did oenomaus y● cynike say , that democritus had made our mindes slaues , and chrysippus halfe slaues , euseb. de praep . euang. l. . therin is a great disputation about fate : the stoikes bringing all vnder fate , yet binde not our mindes to any necessity , nor let them compel vs to any action . for all things come to passe in fate by causes precedent , and subsequent , but not principall and perfect : the first of which doe bu●… assist vs in things beyond our power , but the later do effect that with is in our 〈◊〉 . plutarch relating the stoikes opinion , saith that they hold the euents 〈◊〉 thin●… to haue a diuerse originall : some , from that great necessity ; some from fate , some from liberty of will some from fortune , and chance particular . they follow plato indeed in all their doctrine of fate . which ●…lutarch both witnesseth , and the thing it selfe sheweth . but whereas they say y● all things comes of fate , and that in fate there is a necessity , then they speake of the prouidence and wil of god. for as we haue shewen they called ioue fate , and that said pron●… , that prouidence , wherby he ruleth all fate like-wise . ( b ) we neither subiect ] the platonists say the gods must needs be as they are , and that not by adding any external necessity , but that naturall one ; because they cannot be otherwise ; being also voluntary , because they would bee no otherwise . wherfore i wonder at plinius secundus his cauillation against gods omnipotency , that he cannot do al things , because he cannot dye , nor giue him-selfe , that he can giue a man , death . it is vnworthy so learned a man. nay he held it a great comfort in the troubles of this life , to thinke that the gods somtimes were so afflicted , that like men , they would wish fo●… death and could not haue it : he was illuded ( bee-like with the fables that maketh pluto grieue at his delay of death as lucian saith : et rector terrae quem longa saecula torquet . mors dilata deum — earths god that greeued sore , his welcome death should be so long delayed . — ( c ) o●… wils ar●… not ] a hard question , and of diuers diuersly handled : whether gods fore-knowlede impose a necessity vppon thinges ? in the last chapter i touched at somthings correspondent : many come out of the new schooles , prepared fully to disputation with their fine art of combinations , that if you assume , they will not want a peece to defend , and if you haue this , they wil haue that , so long till the question be left in greater clouds then it was found in at first : as this p●… case , god knoweth i will run to morrow , suppose i will not run , put case that , suppose the othe●… and what vse is there of these goose-traps ? to speake plainly with augustine here , a man sinneth not because god knoweth that he wil sin : for he need not sin vnles he list : and if he do not , god fore-knoweth that also : or as chrysostome saith vpon the corinthians . christ indeed saith , 〈◊〉 is necessary that scandal should be , but herein he neither violateth the will , nor inforceth the life , 〈◊〉 fore-telleth what mans badnesse would effect : which commeth not so to passe because god fore-saw 〈◊〉 but because mans will was so bad : for gods praescience did not cause those effects , but the corrupti●… of humaine mindes caused his praescience . thus far chrysostome interpreted by learned donat●… and truly gods praescience furthereth the euent of any thing , no more then a mans looking o●… furthereth any act : i see you write , but you may choose whether to write or no ; so is it in him : furthermore all future things are more present vnto god , then those things which we call present are to vs for the more capable the soule is , it comprehendeth more time present . so gods essence being infinite , so is the time present before him : he , the only eternity being only infinite . the supposition of some future things , in respect of gods knowledge , as wel as ours , hath made this question more intricate then otherwise it were . ( d ) therfore law ] this was obiected vnto them that held fate to be manager of all euents : since that some must needs be good , and some bad , why should these be punished and those rewarded , seeing that their actions ( being necessities and fates ) could neyther merit praise nor dispraise ? again should any bee animated to good , or disswaded from vice , when as the fate beeing badde , or howsoeuer , must needes bee followed ? this manilius held also in these wordes . ast hominum mentitanto sit gloria maior , quod c●…lo gaudente venit , rursusque nocentes , odcrimus magis , in cul●…am , penasque creatos . nec resert scel●…s vnde cadat , scelus esse fatendum est h●…c q●…que est sic ipsum expendere fa●…um : &c. mans goodnesse shines more bright , because glad fate , and heauen inspires it : so the bad we hate far worse , 'cause ●…ate hath bent their deeds amisse . nor skils it whence guilt comes , when guilt it is fates deed it is , to heare it selfe thus sca●… . &c. but wee hold that the good haue their reward , and the bad their reproch , each one for his free actions , which he hath done by gods permission , but not by his direction . ( e ) nor doth man ] his sin ariseth not from gods fore-knowledge , but rather our knowledge ●…iseth from this sin , for as our will floweth from gods will , so doth our knowledge from his knowledge . thus much concerning fate , out of their opinions , to make augustines the playner . of gods vniuersall prouidence , ruling all , and comprising all . chap. . wherefore the great and mighty god with his word and his holy spirit ( which three are one ) god only omnipotent , maker and creator of euery soul●… 〈◊〉 of euery body , in participation of whom , all such are happy that follow his 〈◊〉 and reiect vanities : he that made man a reasonable creature of soule and body ●…d he that did neither let him passe vnpunished for his sin , nor yet excluded him ●…om mercy : he that gaue both vnto good and bad essence with the stones , power of production with the trees , senses with the beasts of the field , a●…d vnderstanding with the angels ; he , from whome is all being , beauty , forme and order , number , weight and measure ; he , from whom al nature , meane & excellent , al seeds of forme , all formes of seed , all motion , both of formes and seedes deriue and haue being ▪ he that gaue flesh the originall , beauty , strength , propagation , forme and shape , health and symmetry : he that gaue the vnreasonable soule , sence , memory and appetite , the reasonable besides these , phantasie , vnderstanding and will : he ( i say ) hauing left neither heauen , nor earth , nor angel , nor man , no nor the most base and contemptible creature , neither the birds feather , nor the hearbes flower , nor the trees leafe , without the true harmony of their parts , and peacefull concord of composition ; it is no way credible , that he would leaue the kingdomes of men , and their bondages and freedomes loose and vncomprized in the lawes of his eternall prouidence . how the ancient romaines obtained this increase of their kingdome , at the true gods hand , being that they neuer worshipped him . chap. . now let vs look what desert of the romains moued the true god to augment their dominion , he in whose power al the kingdoms of the earth are . for the 〈◊〉 performāce of with we wrot our last book before , to proue y● their gods whom they worshipped in such ridiculous manner , had no such power ; & thus f●…r haue we proceeded in this book , to take away the questiō of destiny & fate , least some man being perswaded that it was not the deed of the gods , should rather ascribe it vnto fate then to gods wil , so mighty & so omnipotent . the ancient romains therfore ( as their histories report ) though like to all other nations ( exceping the hebrewes ) they worshipped idols and false goddes , offering their sacrifices to the diuels , not to the true deity ; yet their desire of praise made them bountifull of their purses , they loued glory & wealth honestly gotten : honor they dearly affected & honestly , offering willingly both their liues , and their states for them the zealous desire of this one thing suppressed al other inordinate affects : and hence they desired to keep their country in freedom , and then in soueraingty , because the saw how basenesse went with seruitude , and glory with dominion . where-vpon they reiected the imperiousnesse of their kings , and set downe a yearely gouernment betweene two heads , called consuls à consulendo , of prouiding ; not kings , nor lords of reig●… and rule : ( though rex do seeme rather to come à regendo , of gouerning , & regnum ; the kingdome , of rex , then otherwise : ) but they held the state of a king to consist more in this imperious domination , then either in his discipline of gouernance , or his beneuolent prouidence : so hauing expelled tarquin , and instituted consuls , then ( as ( a ) salust saith wel in their praise ) the citty getting their freedom thus memorably , grew vp in glorie , as much as it did in power : the desire of with glo ry wrought al these world-admired acts which they performed : salust praiseth also m. cato and c. caesar , both worthy men of his time , saying the cōmon-wealth had not had a famous man of a long time before , but that thē it had a couple of illustrious vertue , though of diuers conditions : he praiseth caesar , for his desire of empire , armes and war , wherby to exemplifie his valour : trusting so in the fortune of a great spirit , that he rouled vp the poore barbarians to war , tossing bellona's bloudy en●…igne about , that the romaines might thereby giue proofe of their vigors . this wrought he for desire of praise and glory . euen so in the precedent ages , their loue , first of liberty , and afterward of soueraignty and glory , whetted them to all hard attem●… . their famous poet giues testimony for both : saying : nec non tarquinium ei●…ctum porsenna i●…bebat accipere , inge●…tique vrbem obsidiore premeba●… aenead 〈◊〉 in serrum pro libertat●… r●…bant , &c. porsenn●… gui●…ts them with a world of men , commands that t●…rquin be restor'd . but then to armes the romaines for their freedome runne . for then was it honour to die brauely , or to liue freely , but hauing got their freedome , then succeeded such a greedynesse of glory in them , that freedome alone seemed nothing , without domination , hammering vpon that , which the same poet maketh ioue to speake in prophetique-wise . — quin aspera tuno qua ●…re nunc , terrasque metu , c●…lumque satigat , 〈◊〉 in melius reseret , mecumque fouebit 〈◊〉 , rerum dominos gentemque togatum . s●… 〈◊〉 〈◊〉 lustris labentibus ●…tas , c●… d●… a●…raci phithiam , charasque mycenas 〈◊〉 pr●…et , ac victis dominabitur argis . — ●…nd iuno though shee yet fill heauen and earth with her disquiet fitte , shall turne her minde at length , and ioyne with me , to guard the romaines ( c ) go●…ned progeny , it stands , succeeding times shall see the day , that old ( d ) assaracus his stocke shal sway ( e ) phithia , micena and all argos round &c. vvhich virgill maketh iupiter speake , as prophetically , beeing falne out true before he wrote these verses : but this by the way to shew that the romaines affection of liberty and domination , was a parcell of their most principall glory and lustre . hence it is , that the same poet in distributing the artes amongst the nations , giues the romains the art of domination & soueraignty ouer others saying . ex●… 〈◊〉 sp●… 〈◊〉 〈◊〉 cr●… 〈◊〉 〈◊〉 〈◊〉 ●…re 〈◊〉 , 〈◊〉 〈◊〉 ●…elius , c●…lique meatus 〈◊〉 r●…dio & surgentia sydera dicent , t●…ere imperio populos , romane , memento , 〈◊〉 , 〈◊〉 ●…es , pacique imponere morem 〈◊〉 〈◊〉 & debellare superbos . others c●… better c●… in brasse perhaps , ( f ) t is ●…ue ; or cutte the ●…one to humaine shapes : others can better practise lawes loud iarres , or teach the motions of the fulgid starres . but ( romanes ) be your artes , to rule , in warres , to make all knees to sacred peace be bow'd , to spare the lowly and pull downe the proud . th●…se artes they were the more perfect in , through their abstinence from pleasur●… , 〈◊〉 couetousnesse after ritches , ( the corrupters both of body and minde ) from 〈◊〉 from the poore cittizen , bestowing on beastly plaiers . so that in th●… dominion of those corruptions which befell afterwards , when virgil and sa●… did both write , the romaines vsed not the fore-said arts , but deceites and ●…es , ●…o raise their glories . and therefore salust saith , at first mens hearts gaue 〈◊〉 〈◊〉 ●…bition , rather then couetousnesse , because that was more neere to vertue : for 〈◊〉 ●…rious and the sloathful haue both one desire of honor , glory and souerainty . but 〈◊〉 〈◊〉 ( saith he ) goeth the true way to worke , the later by craft & false means , because he h●…●…t the true course . the true , are these , to come to honor by vertue , not by ambiti●… 〈◊〉 honor , empire , and glory , good and bad wish both alike . but the good goeth 〈◊〉 〈◊〉 , that is , by vertue leading him directly to his possession of honor , glory , soue●… . t●…t this was the romanes course , their temples shewed , vertues & honors being 〈◊〉 ) close togither : ( though herein they tooke gods gifts for gods themselu●… ) wherein you might easily see , that their end was , to shew that their was no accesse to honor but by vertue , wherevnto all they that were good referred it : f●…●…e euil had it not , though they laboured for honor by indirect means , namely by ●…ceite and illusion . the praise of cato excelleth , of whom he saith that the 〈◊〉 ●…ned glory , the more it pursued him . for this glory that they seeke , is the goo●… ( 〈◊〉 ) ●…ion of men concerning such or such . and therefore that is the best vertue , that s●…h not vpon others iudgements , but vpon ones own conscience , as the ap●…●…h : our glory is this , the testimony of our conscience : and againe : let euery 〈◊〉 〈◊〉 his owne worke , and so shall hee haue glory in himselfe onely , and not in ano●… ●…o that glory & honor which they desire so , & aime so after , by good means , 〈◊〉 〈◊〉 go before vertue , but follow it : for there is no true vertue , but leuelleth 〈◊〉 chiefest good . and therefore the honors that cato required ( i ) he should not haue required , but the city should haue returned him them , as his due desart . but whereas there were but two famous romaines in that time , caesar & cato , catoes v●…tue seemes far nerer the truth of vertue , then caesars . and let vs take cato's ( k ) opinion of the state of the city , as it was then , & as it had bin before . thinke not ( saith he ) that our ancestry brought the citty vnto this hight by armes . if it were so , we ●…ld make it far more admirable then euer . but they had other meanes which we want : industry at home , equity abroad , freedome in consultation , and purity of mindes in all ●…en , free from lust and error . for these haue we gotten riot , and auarice , publike beggery and priuate wealth : ritches we praise , and sloath we follow : good & bad are now vndisi●…guished , ambition deuouring all the guerdon due to vertue . nor wonder at it , when 〈◊〉 〈◊〉 patcheth vp a priuate estate , when you serue your lusts at home , and your profit 〈◊〉 ●…ffect here . this is that that layeth the state open to all incursion of others . ( l ) he that ●…deth these words of cato in salust , may think that the old romaines were al such 〈◊〉 ●…ose , whom we haue shewne to be so praise-worthy before : it is not so : for o●…wise his words which we related in our second booke should be false , where he saith : that the city grew troubled with the oppressing powre of the great ones , & 〈◊〉 ●…he people grew to a diuision from their fathers vpon this cause : that there we●… di●…ers other dangerous dissentions , and that they agreed in honesty & conco●… longer then they stood in feare of tarquin , & of the great war of hetruria : which being ended , the senators began to make slaues of the people , to ●…udg of their liues as imperiously as the kings had done , to chase men frō their possessions , & only their factiō bare the sway of all ; vnto which discords ( the one desyring to rule , & the other refusing to obey ) the second african warre gaue end because a feare began then to returne vpon them , and called their turbulent spirits ●…om those alterations to looke to the maine , and establish a concord : but all the great affaires were managed by a few that were as honest as the times afforded , and so by tolerating those euills , the state grew well vp , through the prouidence of a few good gouernors : for as this writer saith , that hauing heard & read of many memorable military deeds of the romaines by sea & land , he had a great desire to know what it was that supported those great busynesses , wherein the romaines very often with a handfull of men ( to count of ) haue held out war with most powreful , rich & victorious kings : & hauing lookt wel into it , he findeth , that the egregious vertue of a very few citizens hath bin cause of this happy successe of al the rest : surmoūting wealth by pouerty , & multitude by scarcity . but after that corruption had eaten through the city ( saith hee ) then the greatnesse of the common-wealth supported the viciousnesse of her magistrats . so the vertue of a few , ayming at glory , honor , & soueraignty , by a true line : that same vertue , is that which cato , so preferreth : this was the industry at home , that he so commended , which made their publike treasury rich , though the priuate were but meane ( m ) and the corruption of maners he bringeth in as the iust contrary , producing publike beggery through priuate wealth . wherfore , whereas the monarchies of the east had bin along time glorious , god resolued to erect one now in the west also , which although it were after thē in time , yet should bee before them in greatnesse and dignity . and this he left in the hands of such men as swaied it , especially to punish the vicious states of other nations : and those men were such , as for honor & dominations sa●…e would haue an absolut care of their coūtry , whence they receiued this honor : and would not stick to lay down their own liues for their fellowes , suppressing couetousnesse , & al other vices , only with the desire of honor . l. vives . called ( a ) consulls ] that consul comes of consulo , this all do acknowledge : but consulo signifieth many things , and here ariseth the doubt in what sence consul is deriued from it . quintil. lib. . whether consul come of prouiding for , or of iudging , for the old writers vsed consulo to iudge , and it is yet a phrase , boni consulas , iudge well . liuy and quintil. say that the consul was once called iudge . but i rather hold with varro , that the consul is a name of ministery , implying that he hath no powre nor authority in the state , but onely to be the warner of the senate , and to aske the peoples counsell , what they would haue done . for the senate of old , neuer did any thing ▪ but the conful first asked the peoples mindes , and brought them word how it passed , whence this ordinary phrase ariseth : he intreated the consul to bring word backe how this or this passed : caesars letters beeing brought by fabius to the consuls , the trib●…s could very hardly with much contention obtaine that they should be read in the senate , but th●… their contents should bee related to the senate , they could not be perswaded . caes. 〈◊〉 . de bello pompei . lib. . whereby it appeareth that the senate gaue not their verdits vpon any thing , but what was related to thē by the consuls which custome was duly obserued in old times . but afterwards some of the magistrates got powre to enforce the senates voices to any thing what they listed prefer . uarro's words are these ( de ling. lat . lib. . ) he was called y● cons●…l for 〈◊〉 with the people and senate . vnlesse it be as actius saith in brutus hee that iudgeth right [ q●…i recte consulat , ] let him bee consul . ( b ) saluste ] in bello catilin . ( c ) gowned ] rightly go●…d ( ●…ith ser●… ) for al ages and sexes there ware g●…nes . ( d ) assaracus ] grandsire to anchises , father to 〈◊〉 , of whom came aeneas , of him iulus , of him the alban king and of them ro●…lus . ( e ) 〈◊〉 ] this is touching the reuenge of troy , that their countries that bur●…ed troy should be subdued by a progeny of troyans . so saith the aeneads . 〈◊〉 ille argos , agamemnoniasque , mycenas , 〈◊〉 a●…cidem genus 〈◊〉 ac●…li 〈◊〉 〈◊〉 troi●… , & templa 〈◊〉 mineruae the towers of argos he shall vndermine , and wrack ( pelides ) that great sonne of thine , reuenging ●…roy and pallas wronged shrine . phthia was achilles his natiue soile , a towne in phtheias a part of macedoniae . hee was bro●…ght vp tho at larissa , and therefore called larissaeus : though phithia and larissa bee both in achaia , as else where i will make plaine , as also that the argiue towre was called larissa . phthia in macedonea was subdued by l. aemilius , after he had ouerthrowne pers●… ●…nae , is in argolis , as mela testifieth , and from thence the kingdome was transferred to ●…gos . l. mummius conquered it , together with all achaia : argos is neere mycenae saith m●… . the kingdome was the argiues from inachus to pelops dxliiii . yeares . euseb. iu●… higi●…us saith that uirgill erreth in these verses , for hee that conquered argos did not 〈◊〉 - ●…hrow pyrrhus , so that hee would haue the middle verse taken out . but seruius saith 〈◊〉 is , illeque , and hee , to be vnderstood , it beeing vnderstood of curius . ( f ) t is true ] nay all 〈◊〉 : marius built them after the cymbrian warre : but because there was a gutter betwixt them , they seemed a couple . ( h ) opinion of men ] this is glory in generall : but the true glorie is a so●…d a●…d expresse thing ( saith tully ) no shadow : and that is the vniforme praise of them that are goo●… , 〈◊〉 vncorrupted voice of such as iudge aright of vertues exellence : which answeres vert●… 〈◊〉 eccho , and followeth it like a shadow . tusc. quaest . lib. . ( i ) should not ▪ this cato of utica ( of whom he speaketh ) sued for the tribuneshippe , and got it : the praetorship , and ( after one repulse , vatinius ( a fellow hated of god and man ) beeing preferred before him ) got that too : the consulship , and there had a finall repulse . hee was a man ( saith plutarch ) fit to bee ●…ought for a magistrate , and more fit to bee forced vnto dignities , then to sue for them . ( k ) opinion ] in his oration which ( beeing tribune ) hee made in the senate , against the c●…spiratours . salust , catilin . ( l ) hee that heareth ▪ the later romaines were alwaies a talking of the vertues of their ancestry , extolling them to heauen : either because all things declined from better to worse , or because they thought still that the times past were best . ( m ) and 〈◊〉 ●…ption ] a diuersity of reading , vitium esse contrarium & è contrario , all to one sence : 〈◊〉 ●…ter is in all the old manuscripts . o●…●…bition , which beeing a vice , is notwithstanding heerein held a vertue that it doth restraine vices of worse natures . chap. . b●…t hee is better sighted , that can see this desire of glory to bee a vice : horace 〈◊〉 it , and therefore sayd , 〈◊〉 〈◊〉 t●…es , sunt certa piacula quae te , ( b ) 〈◊〉 lecto poterunt recreare libello . you swell with thirst of praise : but i can tell a medecine : read this booke thrice ouer ( b ) well . 〈◊〉 〈◊〉 his odes hee sung this , to the same purpose of suppressing ambitious thou●… . 〈◊〉 〈◊〉 auidum domando 〈◊〉 〈◊〉 si lybiam remotis 〈◊〉 〈◊〉 〈◊〉 , & vterque paenus , — seruiat vni . he that can conquer his affects rebelling , hath larger monarchy , then he that swa●…s the lybians , ( c ) gades , and both africas , — and more excelling . 〈◊〉 notwithstanding , those that doe not bridle their exorbitant affects by 〈◊〉 , by the powre of the holy spirit , and the loue of that intellectuall beauty , 〈◊〉 they cannot bee happy , yet they may bee lesse vnhappy , in auoyding this 〈◊〉 of humaine glory howsoeuer : tully could not ( f ) dissemble this , in his 〈◊〉 of the common-wealth , where speaking of the instruction of a prince , for 〈◊〉 〈◊〉 , hee saith hee must bee ( g ) nourished with glory : and so there-vpon infer●… what worthy deedes this glory had drawne from his ancestors . so that 〈◊〉 ●…e so farre from resisting this vice , that they did wholy giue themselues 〈◊〉 ●…nt and excite each one , thinking it vse-full to the state : though in 〈◊〉 b●…s of philosophy , tully neuer dissembles ( h ) this contagion , but confes●…th 〈◊〉 〈◊〉 cleare as day . for speaking of studies , ayming at the true good , and contemning the vaine blasts of humaine praises , hee inferreth this axione , ( i ) honour nourisheth artes , and glory keepeth all men on worke in studies , and what men approoue not , lieth vnregarded . l. vives . sayd ( a ) ] epist. lib. . to maecenas . ter purè : thrise ouer ( b ) well ] the philosophers bookes of manners are to bee read purely , diligently , not against the will , but desirously , that wee may reape profit thereby , for so doing , wee shall . prophyry saith wee must come with cleane handes , as vnto a sacrifice . ( c ) latius ] carm. lib. . ad salust . ( d ) gades ] an island of spaine , famous for hercules his trauells and pillers . ( e ) both africa's ] acron and porphy●…y thinke that by the one , hee meaneth lybeans , and by the other the gadetanes whom the africans first placed there : as if the poet intended a coniunction of empire in lands diuided by seas , as hee saith in the said place , before . ( f ) dissemble ] some read silere , conceale , but the old copies ●…ead it as wee haue set it downe . ( g ) nourished ] stoicisme . a wise man is a creature of glory ; symonides , ( quoted by xenophon in his hieron ) distinguisheth a man from all other creatures in this especiall thing , that hee is touched by glory and honour . ( h ) this contagion ] the proposition [ ab ] in the latine text is superfluous : our reading is in the better . ( i ) honour ] prooem . tusc. quaest . that wee are to auoide this desire of humaine honour : the glory of the righteous being wholy in god. chap. . vvherefore without doubt , wee had better resist this desire then ( a ) yeelde to it . for much the nearer are we to god , as we are purer from this impurity : which although in this life , it bee not fully rooted out of the heart , because it is a temptation that troubleth euen the best proficients in religion , yet let the loue of righteousnesse suppresse the thirst of ambitiousnesse . and thus : if some things lie vnrespected , because men approoue them not , and yet bee good and honest , then let the loue of humaine praise blush , and giue place to the loue of truth . for this is a great enemy to our faith , if that the affect of glory haue more roome in our hearts then the feare or loue of our god : and therefore hee saith : how can you beleeue , that expect honor one from another , and seeke not the honour th●… commeth of god ? and likewise it is said of some that beleeued in him and yet durst not professe it ; they loued the praise of men more then the praise of god. which the holy apostles did not : for they preached the name of christ , where it was ( b ) not onely not approoued of , ( as tully saith , and what men approoue not , lieth vnregarded ) but where it was euen detested , holding the rule that their maister ( the mindes phisition ) had taught them . whosoeuer shall deny mee before men , him will i also deny ( c ) before my father which is in heauen , and ( d ) before the angells of god : so that all their reproaches , by their cruell persecutions , their extreame paines , could not driue them from preaching this saluation , let the madnesse of man oppose what it could . and whereas this diuine life , conuersation , and doctrine of theirs , hauing suppressed all hardnesse of heart , and erected the peace of righteousnesse , was crowned with an vnbounded glory in christ 〈◊〉 church : this did not they rest , as in the expected guerdon of their vertues , but referred it all vnto christ his glory , by whose grace they were what they we●… . and the same did they trans-fuse into such , as they conuerted vnto the 〈◊〉 of him , whereby they might become such as they were before them : 〈◊〉 to keepe them from touch of humaine ambition their maister taught th●… this , take heede that you doe not your good deedes before men , to be seene of them , or else yee shall haue no rewarde of your father which is in heauen . but least they should misconceiue this , and feare to doe well before men : and so become lesse profitable by striuing to keepe their vertuous acts in secret , then other-wise ; he saith againe , let your light so shine before men , that they may see your good workes and glorifie your father which is in heauen . doe not well with an intent that men should see you doe so , and so turne to behold you , who are not what you are by them : but doe so that they may glorifie your father in heauen , vnto whom if they turne they may bee such as you are . thus did the martirs , that excelled the scaeuola's , c●…rtij and decij , ( not by punishing them-selues , but by learning the inflictions of others ) in true vertue , piety , and innumerable multitude . but the others , liuing in an earthly citty , wherein the end of all their endeuours was by them-selues propounded to themselues , the fame ( namely ) and domination of this world , and not the eternitie of heauen , not in the euerlasting life , but in their owne ends , and the mouthes of their posteritie : what should they ioue , but glory , whereby they desired to suruiue after death in the ( e ) memories and mouthes of such as commended them . l. vives . then yeeld ( a ) to it ] so must the sence be : wee must resist the desire of glorie , and not yeeld to it . ( b ) not onely not ] wee haue giuen it the best reading of all i thinke and the nearest to likelyhood . ( c ) before my father ] matt. . . ( d ) before the angels of god ] luc. . . ( e ) memories and mouthes ] i flie , as liuing , through the mouthes of men , ●…aith ennius . of the temporall rewards that god bestowed vpon the romaines vertues and good conditions . chap. . svch therefore as we haue spoken of , if god did neither meane to blesse them with eternitie in his heauenly cittie , amongst his angels ( to which societie that true pietie brings men , which affordeth that true diuine worship ( which the greekes call ( a ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to none but onely the true god ) nor to vouchsafe them an earthly glory or excellence of emperiall dignity ; then should their vertues , the good actes whereby they endeuoured to ascend to this glory , passe vnrewarded . but the lord saith euen of such as doe good for humaine glory ; verely i say vnto you they haue their reward : these therefore that neglected their priuate estates for the common-wealth and publike treasurie , opposing couetise , hauing a full care of their countries freedome , and liuing according to their lawes , without touch of lust or guilt , these seemed to goe the right way to get them-selues honour , and did so : honored they are almost all the world ouer , all nations very neare , receiued their lawes , honored were they then in all mens mouths , and now in most mens writings through the world : thus haue they no reason to complaine of gods iustice ; they haue their reward . l. vives . call ( a ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to worship , or to serue . of the reward of the eternall cittizens of heauen , to whom the examples of the romaines vertues were of good vse . chap. . bvt as for their rewarde that endure reproches here on earth for the cittie of god , ( which the louers of the world doe hate and deride ) that is of another nature . that city is eternall : no man ( a ) is borne in it , because no man dieth in it . felicity is there fully , yet no goddesse , but a gods guift : of this habitation haue wee a promise by faith , as long as wee are here in pilgrimage on earth , and longe for that rest aboue . the sunne ariseth not there both vpon good and bad , but the sonne of righteousnesse shineth onely ouer the good . there shal be no neede to respect the common treasury more then the priuate , truth is all the treasure that lieth there . and therefore the romaine empire had that glorious increase , not onely to bee a fit guerdon to the vertues of such worthies as wee fore-named , but also that the cittizens of heauen in their pilgrimages vpon earth , might obserue those examples with a sober diligence , and thence gather how great care , loue , and respect ought to bee carried to the heauenly country for life eternall , if those men had such a deare affect to their earthly country for glory so temporall . l. vives . no man ( a ) is borne ] that is , their is no increase of them , no more then there is decease , the●… iust number being predestinate and fore-knowne by the eternall god himselfe . the fruites of the romaines warres , both to themselues and to those with whom they warred . chap. . for what skilleth it in respect of this short and transitory life , vnder whose dominion a mortall man doth liue , so hee bee not compelled to actes of impiety or iniustice . but did the romaines euer hurt any of the nations whom they conquered and gaue lawes vnto , but in the very fury and warre of the conquest ? if they could haue giuen those lawes by agreement , it had beene better ( but then had beene no place for triumph ) for the romaines liued vnder the same lawes themselues that they gaue to others . this ( a ) had beene sufficient for the state , but that mars , bellona and victory should then haue beene displeased , and displaced also , if they had had no wars , nor no victories . would not then the states of rome , and other nations haue beene all one ? especially , that beeing done , which was most grauely and worthyly performed afterwardes , ( b ) euery man that belonged to the romaine empire , beeing made free of the citty , as though they were now all cittizens of rome , whereas before there was but a very few , so that such as had no landes , should liue of the common ? this would haue beene granted vnto good gouernours by other nations , sooner by intreaty then force . for what doth conquering , or beeing conquered hurt , or profit mens liues , manners , or dignities either ? i see no good it doth , but onely addeth vnto their intollerable vaine-glory , who ayme at such matters , and warre for them , and lastly receiue them as their labours rewarde . doth not their land pay tribute to the state as well as others ? yes . may they learne any thing that others may not ? no. ( c ) and are there not many senators that neuer saw : rome ? true. take away vaine-glory and what are men but men ? an●… if the peruersenesse of the age would permit the verie best meanes for 〈◊〉 beare away the greatest honours , then should not this humaine honour b●… so prize-worthy howsoeuer , beeing but a breath and a light fume ? but yet 〈◊〉 vs vse these things , to doe our selues good towardes god. let vs co●…sider what obstacles these men haue scorn●…d , what paines they haue tak●… what affects they haue suppressed , and onely for this humaine glorie which afterward they receiued as the reward of their vertues ; and let this serue to suppresse our pride also , that seeing the cittie wherein wee haue promised habitation and kingdome , is as farre diffrent from this in excellence , as heauen from earth , life eternall from mirth temporall , firme glory from fuming vaine-glory , angells company from mens , and his light that made the sunne & moone , from the light of the sunne and moone : then haue the cittizens of this heauenly region done iust nothing , in doing any thing for attaining this celestiall dwelling , seeing that the other haue taken such paines in that habitation of earth , which they had already attained : especially , the remission of sinnes , calling vs as cittizens , to that eternall dwelling ; and hauing a kinde of resemblance with romulus his sanctuary , by which hee gathered a multitude of people into his cittie through hope of impunity . l. vives . this had beene ( a ) ] the olde bookes reade hoc si fieret sine marte &c. if this could haue beene done without mars , making it runne in one sentence vnto the interogation . ( b ) euery man ] the latines were made free denizens of olde : and from them it spred further into italie , ouer po , ouer the alpes , and the sea . claudius caesar made many barbarians free of rome : affirming , that it was the ruine of athens and lacedaemon , that they made not such as they conquered free of their citties . afterwardes , vnder emperours that were spaniardes , africans , and thracians , whole p●…ouinces at first , and afterwardes the whole empire was made free of rome . and whereas before , all were called barbarians but the greekes , now the romaines beeing lords , exempted themselues , and afterward the latines , and all the italians from that name : but after that , all the prouinces beeing made free of the cittie , onely they were called barbarians which were not vnder the empire of rome : and thus doth herodian , spartianus , eutropius , and later historiographers vse it . so the riuer rhine had two bankes the neither of them was romaine , the further , barbarian , claudianus . o 〈◊〉 doluit rh●…nus quá barbarus ibat , quod ●…e non geminis frueretur iudice ripis . o how rhine wept , on the barbarian shore , i ha●… both his bankes were not within thy powre . ( c ) and are there not ] many nations beeing made free of the citty , many of the chiefe men of those nations were made senators , though they neuer saw rome , no more then a many that were cittizens . how farre the christians should bee from boasting of their deedes for their eternall country , the romaines hauing done so much for their temporall citty , and for humaine glory . chap. . why is it then so much to despise all this worlds vanities for eternitie when as brutus could kill his sonnes ( beeing not enforced to it ) for feare his country should loose the bare liberty ? truely it is a more difficult matter to kill ones children , then to let goe those things which wee doe but gather for our children , or to giue them to the poore , when faith or righteousnesse bids vs. earthly ritches can neither blesse vs nor our children with happinesse ; we must either loose them in this life or lea●…e them to be enioyed after our death , by one , we cannot tell whom , perhaps by those wee would not should haue them . no , it is god , the mindes true wealth , that makes vs happy . the poet reares brutus a monument of vnhappinesse for killing his sons , though otherwise he praise him . — natosque pater fera bella mouentes , ad paenam patriá pro libertate vocabit infaelix , vtcumque ferent ea fata minores . his sonnes , conuict of turbulent transgression , he kills , to free his country from oppression , haplesse how ere succeeding times shall ringe . but in the next verse hee giues him comfort : vicit amor patriae laudumque immensa cupido . conquer'd by 's countries loue , and thirst of prey . ( e ) the two things that set all the romaines vpon admirable action . so then if the father could kill his owne sonnes , for mortall freedome , and thirst of praise , ( both transitory affects ) what a great matter is it , if wee doe not kill our sonnes , but count the poore of christ our sonnes , and for that eternall liberty , which freeth vs from sinne , death and hell ; not for humaine cupidity , but for christian charity ; to free men , not from tarquin , but from the deuills , and their king ? and if torquatus , another romaine , slew his owne sonne , not for fighting against his country , but for going onely against his command ; beeing generall , ( he beeing a valorous youth and prouoked by his enemy , yea and yet getting the victory ) : because there was more hurt in his contempt of authority , then good in his conquest : why should they boast , who for the lawes of that neuer-ending country doe forsake onely those things which are neuer so deare as children ; namely earthly goods and possessions ? if furius camillus , after his banishment , by his ●…ngratefull country , which he had saued from beeing oppressed by the valourous veians yet would daigne to come to free it the second time , because hee had no better place to shew his glory in : why is hee extolled ( as hauing done great matters ) who hauing ( perhaps suffered some great disgrace and iniury in the church by his carnall enemies ) hath not departed to the churches enemies , the here●…es or inuented some heresie against it him selfe , but rather hath guarded it , 〈◊〉 farre as in him lay , from all the pernitious inuasions of heresie , because their is no ( a ) other place to liue in vnto eternall life , though there bee others ●…gh to attaine humaine glory in ? if scaeuola , when he saw he had failed to ki●… 〈◊〉 〈◊〉 , ( a sore foe to rome , ) and killed another for him , to make a peace with him , ●…t his hand into the fire that burned on the altar , saying that rome had a multitude such as he that had conspired his destruction , and by this speech so terrified him that hee made a present peace with them and got him packing ) why shall any man talke of his merits in respect of the kingdome of heauen , if he loose , ( not his hand but ) his whole body in the fire for it , ( not by his owne choise but ) by the powre of the persecutor ? if curtius , ( to satisfie the oracle that commanded rome to cast the best iewell it had into a great gulfe , and the romaines being resolued that valour and men of armes were their best iewells ) tooke his horse and armour , and willingly leaped into that gaping gulfe ; why shall a man say hee hath done much for heauen that shall ( not cast himselfe to death but ) endure death at the hands of some enemy of his faith , seeing that god , his lord , and the king of his country , hath giuen him this rule as a certaine oracle : feare not them that kill the bodie , but are not able to kill the soule . if the two decii consecrated themselues to their countries good & sacrificed their bloud ( as with praiers ) vnto the angry gods for the deliuerance of the romaine armie , let not the holy martires bee proude of doing any thing for the pertaking of their eternall possessions , where felicity hath neither errour nor ende , if they doe contend in charitable faith and faithfull charity , euen vnto the shedding of their bloud both for their brethren , for whom and also for their enemies by whome it is shedde . ( k ) if marcus puluillus in his dedication of the temple to ioue , iuno and min●… false newes beeing brought ( c ) ( by those that enuied his honour ) of his sonnes death , that so hee might leaue all the dedication to his fellowe , and goe perturbed away , did neuerthelesse so contemne the newes , that ( d ) hee bad them cast him forth vnburned , his desire of glory vtterlie conquering his griefe of beeing childlesse : why should that man say hee hath done much for the preaching of the gospell , ( which freeth and gathereth gods citizens out of so many errours ) to whome beeing carefull of his fathers funerall , the lord sayd . follow mee , and let the dead bury their dead ? if m. regulus ▪ not to deale falsely with his most cruell enemies , returned backe to them from rome it selfe , because ( as hee answered the romaines that would haue staid him ) hee could not liue in the dignitie of an honest cittizen in rome , since hee had beene a slaue in africke : and that the carthaginians put him to an horrible death for speaking against them in romes senate : what torments are not bee scorned , for the faith of the country , vnto whose eternall happinesse faith it selfe conducteth vs ? or what reward had god for all his benefits , if , for the faith which euery one owes to him , hee should suffer as much torment as regulus suffered for the faith which he ought to his bloudiest foes ? or how dare any christian boast of voluntary pouerty ( the ( f ) meanes to make his trauell vnto his country , where god , the true riches dwelleth more light and easie ) when he shall heare or read of ( g ) l. valerius , who dying consull , was so poore , that his buriall was paid for out of the common purse ; or of q. ( h ) cincinatus , who hauing but . acres of land , and tilling it himselfe with his owne hands , was fetched from the plough to bee dictator ? an office ( i ) more honorable then the consulls ? and hauing ( k ) conquered his foes , and gotten great honor , returned to his old state of pouerty ? or why should any man thinke it a great matter , not to bee seduced from the fellowship of celestial powers , by this worlds vanities , when as hee reades how ( l ) fabricius could not bee drawne from the romaines by all pyrrhus the king of epirus his promises , though extended euen to the . part of his kingdome , but would liue there still in his accustomed pouerty ? for whereas they had a ritch and powrefull weale-publike , and yet were so poore themselues , that ( m ) one that had been twise cons●… was put out of that senate of ( n ) poore men by the censors decree , because hee was found to bee worth ten pound in siluer ; if those men that inritched the treasury by their triumphs were so poore themselues , then much more ought the christians , whose ritches are ( for a better intent ) all in common , as the apostles acts record : to be distributed to euery man according to his neede : neither any of them said that any thing he possessed was his owne , but all was in common : much more i say ought they to know that this is no iust thing to boast vpon , seeing that they doe but that for gayning the society of the angells , which the other did ( or neere did ) for their preseruing of the glory of the romaines . these now , and other such like , in their bookes , how should they haue beene so knowne , and so famous , had not romes empire had this great and magnificent exaltation and dilatation ? wherefore that empire , so spacious , and so contin●…ant & renowned by the vertues of those illustrious men was giuen , both to stand as a rewarde for their merrites , and to produce examples for our vses . that if wee obserue not the lawes of those vertues for attaining the celestiall kingdome , which they did for preseruing one but terrestriall , wee might bee ashamed : but if wee doe , then that wee bee not exalted , for as the apostle saith . the afflictions of this present time are not worthy of the glory which shal be shewed vnto vs. but their liues seemed worthy of that present temporall glory . and therfore the iewes , that executed christ , ( the new testament reuealing what the old cōceiled , that god was not be worshipped for the earthly benefites which he bestowes vpon bad as well as good , but for life eternall , and the perpetuall blessing of that supernall citty ) were iustly giuen to be the slaues and instruments of their glory : that those that sought earthly glory by any vertue soeuer , might ouercome and subdue those that refused and murdered the giuer of true glory and eternall felicity . l. vives . no other ( a ) place . ] some texts want the second negatiue , but erroneously , i●… must bee read as wee haue placed it . ( a ) m. puluillus . ] liu. lib. . ualer . lib. . plut. in poplicol . dionys , and others . this temple to ioue , iuno and minerua , tarquin . priscus vowed , tarquin the proud built , and the dedication falling to the consulls , puluillus had it , and was informed ( as augustine saith ) that his sonne &c. ( c ) by those that ] by m. ualerius , brother to p. valerius consul , who greeued that that magnifi●…nt temple should not be dedicated by one of his family and so brought that news of puluillus his sonnes death that the greefe of his family , might make him giue ouer the dedication . ( d ) hee bad them cast him . ] plutarch , liuy sayth hee bad them bury him then . ( e ) let the dead ] liuing to the world , but dead i●… deed , since dead to god , let them bury such as they thinke are dead . ( f ) the meanes . ] in ones life , as in ones trauell , the lesse burthen he hath about or vpon him , the lighter he goeth on his iourny . ( g ) l. ualerius liu , plutarch and ualerius write that this ualerius poplicola was so poore that they were faine to bury him at the charge of the citty . so doth eutropius and others . it is said each one gaue somewhat to his buriall : plut , farthings a peece saith apuleius , apolog. de . magia . augustine doth but touch at the story , respecting neither his surname not the yeare of his death , for he was called publius not lucius and died a yeare after his . consulship , uerginius and cassius being conss . the sixt yeare after the expulsion of the kings liu. d●… . ( h ) q. cincinatus . liu. lib. . ualer . lib. . ( i ) more honorable . ] the dictatorshippe was a regall office , from it was no apeale , to it were consulls and all obedient , it continued by the law but sixe monethes ; and was in vse onely in dangerous times , the election was made alwaies in italy , and in the night : hee was called the maister of the people , and had the maister of the horsemen ioyned with him . this office had originall in the cclii . yeare of the citty after caesars death , by the law of antony the consul ; and for enuy of caesar perpetuall dictatoriship was abolished for euer ( k ) conquered . ] the aequi , and triumped ouer thē ( l ) fabritius . ] one not rich , but a scorner of ritches . being sent embassador to pyrrhus king of epirus abut the rans●…ming of the prisoners , he asked him if he would go to epirus with him & he would giue him the forth part of his kingdom , he replied it was not fit , for al the people would wish rather to be vnder his cōmand then pirrhus his . pirrhus , content with this answer admired the plaine magnanimity of the man , offered him mony as a friend , he would none . ( m ) one that . ] cornelius ruffinus this was : fabritius the censor put him off the senat for being worth ten pound in coined siluer . liu. lib●… nay he had beene dictator saith gellius . lib. . this was the first cornelius that was called sybi●… and then silla , of all the cornelian family . macrob , he was first consull with manl. cur. denatus , and thirteen yeares after , with c. iunius . ( n poore men ] rome was neuer more fertile of continent honest men then in the warre of pirrhus . the difference betweene the desire of glory , and the desire of rule . chap. . there is a difference betweene desire of glory and desire of rule : for though the first do incline to the second , yet such as affect the true humane glory , haue a desire to be pleasing vnto good iudgments , for ther is much good in manners , whereof many can iudge well although many againe haue not this good , not go that honest way to glory , honor and soueraignty that salust saith of : he goeth the true way . but whosoeuer desires to rule without that desire of glory which keeps men in awe of good iudgments , he careth not by what villany he compasse affect , and so his going about it will shew . and therefore the hunter of glory either followeth the true tract or couers his courses so well , that he is held to bee still in the true tract , and thought to be good when hee is not so , wherefore to the vertuous , contempt of glory is a great vertue : because god beholdeth it , and not the iudgemēt of man , for whatsoeuer he doth before men , to shew this contempt , hee hath no reason to thinke they suspect him amisse , that thinke hee doth it for his more glory . but he that contemneth their opinatiue praise , contemneth also with it , their vnaduised suspect : yet not their saluation ( if he be good ) because he that hath his goodnesse from god , is of that iustice , that he loueth his very enemies , and so loueth them that he wisheth his slanderers & backe-bit●…rs reformed , and to become his companions , not here but in his eternall country , for his commenders , as he respecteth not their praises , so hee neglecteth not their , loues , desiring neither to falsefie their prayses , nor delude their loues : and therefore vrgeth thē to the praise of him , from whom euery one hath al his praise-worthy endowments . but that man that despising glory , doteth on dominatiō , is worse then a beast , both in ( a ) manners barbarisme , & lustes extremity . such men rome hath had : for though it had lost the care of credit , yet it retained stil the affect of souerainty : nay rome ( saith history ) had many such . but ( b ) nero caesar was he that got first of all to the top-turret of all this enormity : whose luxury was such that one would not haue feared any manly act of his : & yet was his cruelty such , as one ignorāt of him would not haue thought any effeminat sparke residēt in him , yet euen such as this man was haue no dominion but from the great gods prouidence , holding mans vices sōetimes worthy of such plagues . the scripture of him is plaine : by me kings raigne , & princes : tyrans by me gouerne the earth . but ( c ) least tyrannus here should be taken only for vild & wicked kings , & not ( as it it meant ) for al the old worthies , heare . vir. pars mihi pacis crit dextrā tetigisse t●…ranni , ( d ) some peace i hope , by touching your kings hands . but elsewhere it is more plainely spoken of god , that he maketh an hipocrite to raigne , because the people are snared in peruersnesse . wherefore though i haue done what i can to show the cause why the true and iust god gaue the romaines such assistance in erecting their empires and citties earthly glory vpon such a frame of monarchy , yet there may be a more secret cause then yet we see ; namely the diuers deserts of the world , open to god , though not to vs : it being plaine to all godly men , that no man can haue true vertue without true piety , that is , the true adoration of the one and true god : nor is that vertue true neither , when it serueth but for humane ostentation . but those that are not of the etereternall citty called in the scriptures the citty of god , they are more vse-full to their earthly citty ( e ) in possessing of that world-respecting vertue , then if they wanted that also . but if ( f ) those that are truly godly , and vp-right of life , come to haue the gouernment of estates , there can no greater happines befall the world then through the mercy of god to be gouerned by such men . and they do attribute all their vertues ( be they neuer so admired ) vnto the grace of god only , ( g ) who gaue them , to their desires , their faith and prayers : besides , they know how far they are from true perfection of iustice ; i meane such as is in the angelicall powers , for whose fellowship they make them-selues fit . but let that vertue that serueth humaine glory without piety be neuer so much extolled , it is not comparable so much as with the vnperfect beginnings of the saints vertues , whose assured hope standeth fixed in the grace and mercy of the true god. l. vives . manners ( a ) barbarisme ] or vices barbarisme , read whether you will ( b ) nero ] sonne to domitius aenobarbus and agrippina , daughter to germanicus : adopted by cl. caesar , his stepfather , and named nero ●…aesar , after him he succeded him , and was the last of caesars bloud that was emperor : a man of strange cruelty and beastlinesse , and for these vices left noted to all posterity : otherwise , as suetonius saith , he was desirous of eternity of same . he called apr●… , after him-selfe neroneus , and ment to haue named rome neropolis . ( c ) least tirans . ] of this before , the king & the tyran , diffred not of old , the word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to command or sway . uirgill . te propter lybicae gentis nomadumque tyranni odêre incensi : for thee , the libians and numidian kings , hated him fore . &c. and horace carm . . princeps et innantem maricae littoribus tenuisse lyrim , latè tyrannus . &c. tyrannus is some-times lord & some-times a cruell prince , sometimes a potent prince . acron . so augustine here putteth worthy , for potent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke being both power , and fortitude : as homer & pindarus , often vse it : in nemeis de hercule . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my sonnes valor . ( d ) some peace . ] latinus his words of aeneas , whom he held to be a good man. ( e ) in possessing . ] a falty place , the sence is : when they haue that desire of human glory they are of more vse in an ea thly state , thē when they want it . ( f ) those that . ] they are the true philosopers and if they should rule , or the rulers were like them , happy should the states be , saith plato . ( g ) who gaue . ] iames. . , . if any of you lacke wisdome , let him aske of god , which giueth , to all men liberally and reprocheth no man , and he shall giue it him . but let him aske in faith and wauer not . &c. that vertue is as much disgraced in seruing humaine glory as in obeying the pleasures of the body . chap. . the philosophers that ( a ) make vertue the scope of all humaine good , do vse in disgrace of such as approued vertue and yet applied it all to bodily delight ( holding this to be desired for it selfe , and vertue to be sought onely for respect to this pleasure ) to deliniate a picture ( as it were with their tongues ) wherein pleasure sitteth on a throne , like a delicate queene , and all the vertues about her , ready at a becke to do her command . there she commands prudence to seeke out a way whereby pleasure may reigne in safety : iustice must go do good turnes , to attaine friends , for the vse of corporall delights , and iniury none : fortitudes taske is , that if any hurt ( not mortall ) inuade the body , she must hold pleasure so fast in the mind , that the remembrance of delights past , may dull the touch of the paine present . temperance must so temper the norishment , that immoderation come not to trouble the health , and so offend lady pleasure , whome the epicures do say is chiefly resident in the bodies soundnesse . thus the virtues being in their owne dignities absolute commanders , must put all their glories vnder the feete of pleasure : and submit them-selues to an imperious and dishonest woman . then this picture , there cannot be a sight more vild deformed , and abhominable to a good man , say the phylosophers , and it is true . nor thinke i that the picture would be so faire as it should be , if humaine glory were painted in the throne of pleasure : for though it be not a ( b ) nice peece , as the other is , yet it is turgid , and full of empty ayre ▪ so that ill should it beseeme the substantiall vertues , to be subiect to such a shadow , that prudence should fore-see nothing , iustice distribute nothing , fortitude endure n●…thing , temperance moderate nothing , but that which aymeth at the pleasing of men & seruing of windy glory . nor are they quite from this blot , who contemning the iudgements of others ( as scorners of glory ) yet in their owne conceit hold their wisdome at a high prise , for their vertue ( haue they any ) serueth humaine glory in another maner , for he that pleaseth him-selfe is ( c ) but a man , but he that builds and beleeues truly and piously vpon god , whome he loueth , applieth his thoughts more vpon that which hee displeaseth himselfe in , then vpon those things , which if they be in him , do rather please the truth , then him : nor doth he ascribe the power he hath to please , vnto other , but vnto his mercy , whom he feareth to displease : giuing thankes for the cure of this , and praying for the cure of that . l. vives . philosophers that ( a ) make ] the stoikes , as cleanthes . this picture tully talketh of , de finib . l. . ( b ) nice . ] for glory is got by sweat and paines . ( c ) but a man ] bends his affects no further then mans present being . that the true god in whose hand and prouidence all the state of the world consisteth , did order and dispose of the monarchie of the romaines . chap. . this being thus , the true god ( a ) that giueth the heauenly kingdome onely to the godly , but the earthly ones both to good and bad , as himselfe liketh , whose pleasure is all iustice ; he is to haue all power of giuing or taking away soueraignty , ascribed vnto himselfe alone , and no other , for though we haue shewen somethings that he pleased to manifest vnto vs , yet far , far is it beyond our powers to penetrate into mens merits , or scan the deserts of kingdoms aright . this one god therefore , that neither staieth from iudging , nor fauouring of man-kinde , when his pleasure was , and whilest it was his pleasure , let rome haue soueraignty : so did he with assyria & persia ( b ) who ( as their bookes say ) worshipped onely two gods , a good & a bad . ) to omit the hebrews , of whom ( i thinke ) sufficient is already spoken , both of their worship of one god , & of their kingdome . but he that gaue persia corne without sigetia's helpe , and so many gifts of the earth , without any of those many gods ( that had each one a share in them , o●… rather were three or foure to a share , ) he also gaue them their kingdom , without their helpes , by whose adoration they thought they kept their kingdome . and so for the men : he that gaue ( c ) marius rule , gaue caesar rule , he that gaue augustus it , gaue nero it : he that gaue vespatian rule or titus his sonne ( d ) both sweet natured men , gaue it also to domitian , that cruell blood-sucker . and to be briefe , he that gaue it to constantine the christian , gaue it also to iulian ( e ) the apostata , whose worthy towardnesse was wholy blinded by sacriligious curiosity , and all through the desire of rule : whose heart wandered after the vanity of false oracles , as hee found , when vpon their promise of victory he burned all his ships that victualed his armie : and then being slaine in one of his many rash aduentures , hee left his poore armie in the ●…awes of their enemies , without all meanes of escape , but that god terminus ( of whom we spake before ) was faine to yeeld , and to remoue the bounds of the empire . thus did he giue place to necessity that would not giue place to iupiter . all these did the true , sacred and only god dispose and direct as hee pleased , & if the causes be vnkowne why he did thus , or thus , is he therefore vniust ? l. vives . god that ( a ) giueth ] here is a diuersity of reading in the text : but all comes to one sence . ( b ) who as their ] the persian magi ( whose chiefe zoroafter was ) held two beginnings a good and a bad : that the god of heauen●… , this the god of hell . this they called pluto and ari●…anius , the euill daemon : that ioue and horosmades , the good daemon , hermipp . eudox. theo●…p . apud laert. those plato seemes to follow ( de leg . l. . ) putting two sorts of soules in the world , originalls of good and originall of bad : vnlesse he do rather pythagorize : who held , that the vnity was god , the minde , the nature , and the good of euery thing : the number of two , infinite , materiall , multiplicable , the genius and euill . the manichees also ( aug. de heres . ) held two beginnings , contrary , and coeternall : and two natures and substances of good and of euil : wherein they followed the old heretikes . ( c ) marius ] he coupleth a good and a bad together . marius most cruell , caesar most courteous , augustus the best emperor , nero the worst that could be . ( d ) both sweetly ] t. vespatian had two sonnes , titus & domitian . their father was conceited and full of delicate mirth : and titus the sonne so gentle , and indeed so full a man , that hee was called man-kindes delicacy : sueton. i haue resolued ( saith pliny the second in his prefa●… of his naturall historie to titus the sonne ) to declare vnto you ( most mirthfull emper●… , for that stile is the fittest , as being your olde inheritance from your father . &c. domitian was neither like father nor brother , but bloody and hated of all men . ( e ) the apostata ] a fugitiue , or turne-coate : for being first a christian , libanius the sophister peruerted him , and from that time hee was all for oracles , lottes , with crafts and promises of magitians , where-by he came to destruction , being otherwise a man of a great spirit , and one as fitte for empire as the world afforded . that the originalls and conclusions of warres are all at gods dispose . chap. . so likewise doth he with the times and ends of warre , be it his pleasure iustly to correct , or mercifully to pitty mankind ending them sooner or later , as he willeth . pompeyes ( a ) pirate warre , and scipio his ( b ) third african warre , were ended with incredible celeritie . the slaues was also , ( c ) though it cost rome two consuls and many captaines , making all italy feele the smart of it , yet in the third yeare after it was begun , it was finished . the picenes , martians , pelignians , ( italians all ) sought to pluck their necks from their long and strickt seruitude vnto rome , though it now had subdued huge dominions , and razed carthage . in this warre the romaines were sorely foyled ( d ) two consulls killed , and many a tall souldior and worthy senator left dead : yet this warre had continuance but vnto the . yeare : mary the second african warre lasted a great while , eighteene yeares : to the great weakning of the common-weale , and almost the vtter ruine thereof , . soldiors falling in ( e ) two battels . the first afr●…can warre held three and twenty yeares : mithridates warre ( f ) forty yeares . and least any one should thinke that in the ancient lawdable times the romaines had any better rules to dispatch warre sooner then the rest , the samnites warre lasted ( g ) almost fiftie yeares , wherein the romaines were conquered , euen vnto slauerie . but because they loued not glory for iustice , but iustice for glory , they ( h ) broake the peace and league which they had made . these i write , because some being ignorant in antiquities , and other-some being dissemblers of what they know , might other-wise vpon discouery of a long warre since the time of christianitie , flie in the face of our religion , and say if it were not so potent , and if the old adorations were restored , that warre would haue beene ended by the romaines vertues , and the assistance of mars and bellona , assoone as the rest were . let them that reads of their warres , recollect but what ( i ) vncertaine fortune the ancient romaines had in the warres with the whole world , being tossed like a tempestuous sea , with thousand stormes of inuasions and armes : and then let them needes confesse , what so faine they would conceale , and cease in this opposition against gods power , to possesse others with errors , and be the butchers of their owne soules . l. vives . pompeys ( a ) pyrates warre ] ended in fortie dayes after pompeys departure from brund●… . flor. cic. pro leg . manl. ( b ) third african ] begunne and ended in three yeares . ( c ) although ] arius the pr●…tor and two consuls , cn. lentulus and l. gellius were ouerthrowne by spartacus . ( d ) two consuls ] l. ●…ul caesar , and p. rutilius . l●…uie . ( e ) two battles ▪ ] at thrasy●…ne ▪ and at cannas . ( f ) forty yeares ] florus , but it was first staied by a peace made with sylla : then renewed by l. lucullus , and lastly ended by pompey the great . ( g ) almost fiftie . ] fortie nine ▪ as eutropius and orosius account . florus saith fiftie , appian eightie , and he is neerest li●…es account , that saith the romaines warre with the s●…nites lasted neare an hundred yeares , in vncertainty of fortune . lib. . but if fabius gurges ended it in his consulship , it is but fiftie yeares from the consulships of m. val. coruinus and cornelius cossus . but indeed the samnites ioyned with pyrrhus , and had had a conflict before with d●…ntatus ▪ betweene gurges his consulship and pyrrhus his comming into italy . ( h ) broake the peace ] this li●…ie she weth crookedly inough . lib. . wherein hee saith , that the romaines childishly deluded the faith , league , and othe , which they had passed to pontius captaine of the sam●…tes : it was true . for they sought forth childish euasions for their owne profit . ( i ) vncerta●… 〈◊〉 ] some haue euentus here for fortune , i will not dispute whether euentus may haue the plurall number : ualla saith it is rare , but yet sometimes it is so vsed , he doth not deny it . of the battell wherein rhadagaisus , an idolatrous king of the gothes was slaine , with all his armie . chap. . nay that wonderfull mercy of gods , in an acte done with in our memories , they will not so much as mention with thanks-giuing , but endeuour as much as in them lieth , to smother it in eternall obliuion ; which should wee doe , wee should bee as gracelesse and vngratefull as they . rhadagaisus ( a ) king of the g●…es ▪ hauing brought a huge armie euen before the walles of rome , and holding his sword euen ouer their necks ( as it were ) vpon one day was ouer-throwne so sudde●…ly , that not so much as one romaine being slaine ; slaine ? no nor yet woun●… , his whole armie consisting of aboue ten thousand men , was vtterly defeated ▪ ●…ee himselfe and his sonnes taken and iustly beheaded . if this wicked bar●… had entred rome with those forces , whom would hee haue spared ? what places would hee haue honored , what god would he haue feared ? whose bloud , whose chastitie should haue escaped him ? but ô how these wretches boasted of his precedent conquests , that he had beene so victorious , that hee had gotten such and such fields , onely because he was a dayly sacrificer to those gods which christianity had chased from rome ! for at his approach thether , where by the b●…ck of gods maiestie hee was crushed to nothing , his fame was so spacious that it was tolde vs here at carthage , that the pagans beleeued , reported , and boasted that hee could not bee conquered by any of those that would not suff●… the romaines to adore those gods , whose good fauours he had obtained by the dayly sacrifices hee offered . thus they neuer gaue thankes for the mercifull goodnesse of god , who hauing resolued to chasti●…e the worlds corruption with a greater barbarian irruption , yet did moderate his iustice with such mercy , that at first he gaue their leader into the hands of his enemies , because the deuils whom he serued should gaine no soules by the perswasion of the glory of his conquests . and then when such barbarians had taken rome , as against all custome of hostili●… defended ▪ such as fled into the holy places ▪ onely in reuerence of christianity , pro●…ing them selues farre greater enemies for the name of christ , vnto the d●…ls and sacrilegions sacrifices , ( in which the other reposed his trust ) then vnto the opposed souldiers them-selues : thus god did giue the romaines this mercifull correction , and yet by destroying the deuils adorer , shewd them that there was neither any helpe in those sacrifices for the state of this present life ( as they may see that will bee attentiue and not obstinate ) nor that the true religion is to bee refused for earthly necessities , but rather held fast , in hope and expectation of the heauenly gloryes . l. vives . 〈◊〉 ( a ) king , [ this was in honorius his time , of whom read the preface . the state and truth of a christian emperors felicitie . chap. . for wee christians doe not say , that christian emperors are happy , because they haue a long reigne , or die leauing their sonnes in quiet possession of their empires , or haue beene euer victorious , or powerfull against all their opposers . these are but gifts and solaces of this laborious , ioylesse life ; idolaters , and such as belong not to god ( as these emperors doe ) may enioy them : because god in his mercy will not haue these that know him , to beleeue that such things are the best goods hee giueth . but happy they are ( say wee ) if they reigne iustly , free from being puffed vp with the glozing exaltations of their attendance , or the cringes of their subiects , if they know them-selues to bee but men , and remember that : if they make their power their trumpetter , to diuulge the true adoration of gods maiestie , if they loue , feare and honor him : if they long the most for that empire ( a ) where they need not feare to haue partners : if they be slack to auenge , quick to forgiue : if they vse correction for the publick good , and not for priuate hate : if their pardons promise not liberalitie of offending , but indeed onely hope of reformation : if they counterpoyse their enforced actes of seueritie , with the like waight of bounty and clemencie , ( b ) if their lusts bee the lesser because they haue the larger licence : if they desires to rule their owne affects , rather then others estates : and if they do all things , not for glory , but for charity , and with all , and before all , giue god the due sacrifice of prayer , for their imperfections ; such christian emperors wee call happy , here in hope , and hereafter , when the time wee looke for , commeth indeed . l. vives . empire ( a ) where ] on earth kings loue no consorts : power is impatient of participation , saith lucan , but in heauens ioyes , the more fellowes , rather the more ioy then the lesse . ( b ) if their ] a prouerbe , the more leaue , the lesse lust should follow . of the prosperous estate that god bestowed vpon constantine a christian emperor . chap. . for the good god , least those that worship him for the life of eternitie , should thinke that no man can attaine to this earthly glory , but such as adore the deuills , ( whose ( a ) power in those things beareth a great swaye ) bestowed such store of those earthly benefits as no other man durst wish for , vpon ( b ) constantine the emperour , one that worshipped no deuills , but onely the sayd true god. to him did hee grant the building of ( c ) a new cittie , pertaker of the ( d ) romaine empire , as the daughter of rome her selfe ; but ( e ) excluding all diabolicall temples , or idols . long did hee reigne therein , and alone sway de ( f ) the whole romaine worlde : hee was in warre most victorious : in suppressing ( g ) tyrants most fortunate . hee dyed an aged man , and left his ( h ) sonnes all emperors ; but least any emperor after him , should turne christian for hope of attaining constantines felicity , ( the scope of christianitie being not that , but life eternall . ) he cut off ( i ) iouinian far sooner then he did iulian , & suffred ( k ) gratia●… to be slaine by his enemies sword : yet with far more respect , then ( l ) pompey was killed , that worshipped the romaine gods . for cato , whom hee left as his successor in the warre hee waged , could neuer reuenge his death ; but gratianus ( though the soules of the godly regarde not such solaces ) was fully reuenged by ( m ) theodosius , with whome hee shared the empire , though hee had ( n ) a yonger brother : being more respectiue of a faithfull friend then of a too awfull power . l. vives . vvhose ( a ) power ] in the earth there is none like behemoth , saith iob. chap. . vers . . for he knowes indeed where all treasure lyeth , which is the meanes to height , and the ruining of foes . ( b ) constantine ] sonne to constantius and hellen : borne in brittaine , first christian emperour of rome , after phillip : he ouer-threw his opposers , and liued and dyed an happy old emperor , at nicomedia , the . yeare of his empire . ( c ) a new citie ] uirgill . o regina nouam cui condere iupiter vrbem , &c. o queene , whom ioue voutchsafes to build a new , &c. constantine hauing gotten an vniuersall peace , and ridde himselfe of troubles , began to thinke of building a new citty , to bee called by his name : first hee beganne one at sardis in asia , then at sigeum in troas : thirdly at chalcedon , and there hee erected walles . but as they wrought , the birds tooke the lines of the masons , and carryed them to bizantium in thrace , and so by gods appointment ( as it were ) they built it vp there , naming it constantinople , as it is called yet : and byzantium also , because of the other towne that pausanias the spart●… king built there : which seuerus almost , and galienus souldiours vtterly subuerted . ( d ) for thether did constantine transport many senators , and noble families ; and the emperors laye more at constantinople then at rome : so contended it with rome in state and dignitie . ( e ) excluding ] hee dedicated it to the blessed virgin mary . ( f ) romaine world , ] world , for that part of the world that the romaines had vnder them : so say wee the christian world , for that part wee holde . lucane vseth the iberean world , for spaine , and the 〈◊〉 world for france and germanie : and when caesar was to remooue out of spaine into italy , and so into greece : uictrices aquilas aliam laturus in orbem , bending his eagles to another world : saith he . the phrase marcellinus vseth often : and aurelian to zenobia wrote himselfe emperor of the romaine world , trebell . pollio . now it is foolish to call them emperors of that part of the world that they neuer conquered : or of that which they once had conquered , and now haue lost , because they lost it by the same law they gotte it , by warre and bloud-shed . but these vaine titles make princes goe madde , whereas in-deede they are nothing but the worlds fire-brands , and man-kindes destructions . shame on the doltish lawyers , for iangling so about them . ( g ) tyrants ] maxentius and licinius . ( h ) sonnes ] constantius , constantine , and constans : it is not certaine whether hee him-selfe shared the empire amongst them , or they amongst them-selues after his death . ( i ) iouinian ] hee dyed at dadastan in asia , of a paine in the stomacke , the seauenth moneth of his empire . uarromanus and hee being consulls . hee was a christian , and cannonized a saint by valentinian . ( k ) gratian ] valentinians sonne . the romaine bandes conspired against him whilest hee liued at tre●…ers , and elected one maximus for their leader , who slew him as hee was vpon going into italy , hee was a religious christian prince . this of him , and the rest here mentioned , i haue from eutropius , paulus diaconus , oros. and pomp. laetus , ( l ) pompey ] ptolomyes guard flew him in a boate before all the people of alexandria , looking on them . an vn worthy death for so worthy a man. liu. flor. plutarch , lucane , appian . ( m ) theodosius ] he was a spaniard , gratian at syrmium made him his fellow emperor , with the peoples great applause , being a man both vertuous and valiant , descended from traian , and ( they say ) like him in person . he tooke maximus at aquileia , and beheaded him . ( n ) a yonger ] valentinian . of the faith and deuotion of theodosius emperor . chap. . so he did not onely keepe the faith which hee ought him in his life time , but like a christian indeede , receiued his little brother valentinian into his protection and defence , when maximus his murderer had chased him from his state : and held the care of a father ouer him , which he needed not haue done , but might easilyly haue taken all to himselfe , had his ambition ouerpoysed his religion . but he preserued his state imperiall for him , and gaue him all the comfort , honest courtesie could bestowe . and when as the good fortune of maximus begot him a terrible name , theodosius did not creepe into a corner of his palace , with wizards and coniurers , but sent to ( b ) iohn , that liued in a wild ernesse of aegipt , whome he had hard was graced from god by the spirit of prophecy : to him sent hee and receiued a true promise of victory . so soone after hauing killed the tyrant maximus he restored the ( c ) child valentinian to this empire , from whence he was driuen shewing him all the reuerend loue that could be : and when this child was slaine , ( as hee was soone after , either by treachery , or by some other casualty ) and that eugenius another tyrant was vnlawfully stept vp in his place , receiuing another answer from the prophet , his faith being firme , hee fetched him downe from his vsurped place , rather by prayer then power , for the soldiors that were in the battell on the vsurpers side told it vnto vs , that there came such a violent wind from theodosius his side , that it smote their darts forth of their hands , and if any were throwen , it tooke them presently in an instant , and forced them vpon the faces of those that threw them . and therefore ( d ) claudian ( though no christian ) sings this well of his praise . o nimiu●… dil●…cte deo cui militat aethaer , ●…t coniurati veniunt ad cl●…ssica venti . o god's belou'd , whom●… powers aereall , and winds come arm'd to helpe , when thou dost call●… and being victor ( according to his faith and presage ) hee threw downe certaiue images of iupiter which had beene consecrated ( i know not with what ceremonies ) against him , and mirthfully and kindly ( e ) gaue his footemen their thunderboults , who ( as they well might ) iested vpon them : because they were glad , and said they would abide their flashes well inough : for the sonnes of his foe , some of them fell in the fight ( not by his command : ) others being not yet christians , but flying into the church , by this meanes hee made christians , and loued them with a christian charyty : nor diminishing their honoures a whit , but adding more to them . he suffered no priuat grudges to bee held against any one after the victory . he vsed not these ciuill warres , like as cynna , marius , and sy●… did , that would not haue them ended , ( f ) when they were ended ; but he rather sorrowed that they were begun , then ended then , to any mans hurt . and in all these troubles , from his reignes beginning , hee forgot not to assist and succou●… the labouring church , by all the wholesome lawes which hee could promulgate against the faithlesse : ( g ) valens an arrian heretike hauing done much hurt therein wherof he reioyced more to be a member then an earthly emperour . he commanded the demolition of all idols of the gentiles , knowing that not so much as earthly blessings are in the diuells power , but all and each particular in gods. and what was there euer more memorable then that religious ( h ) humility of his , when being euen forced by his attendants to reuenge the i●…iury offered him by the thessalonicans , ( vnto whome notwithstanding at the bishoppes intreaties hee had promised pardon ) hee was excommunica●… and showed such repentaunce , that the people intreating for him , rather did lament to see the imperiall maiesty so deiected , then their feared his war●… when they had offended . these good workes , and a tedious roll of such like , did he beare away with him out of this transitory smoake of all kinde of humaine glory : their rewarde is eternall felicitie , giuen by the true god , onely to the good . for the rest , be they honors , or helpes of this life , as the world it selfe , light , ayre , water , earth , soule , sence , and spirit of life , this he giueth promilcually to good and bad : and so he doth also with the greatnesse and continuance of the temporall empires of all men , whith he bestoweth on either sort , as he pleaseth . l. vives . when ( a ) as ] andragathius one of maximus his countes , an excellent souldior , and a cunning leader , managed all the warre , and with his trickes brought theodosius to many shrewd plunges . ( b ) iohn ] an anchorite , that had the spirit of prophecie presaging many things , and this victory of theodosius amongst others . prosper aquitan . theodosius sent often to him for counsell in difficult matters . diacon . ( c ) the childe ] he made him , being gratians brother , emperor of the west , but arbogastes , count of uienna slew him by treachery , set vp eugenius , and with a mighty power of barbarians stopped the passage of the alpes , to keepe theodo●…s back . the godly prince fasted and prayed all the night before the battle , and the next day fought with them , though being farre their inferiour in number , and yet by gods great and miraculous power , gotte a famous victory . eugenius was taken and put to death . arbogastes slew himselfe . ( d ) claudian ] most men hold him an aegiptian , and so posidonius that liued with him , and was his familiar affirmeth . not posidonius the rhodian , but a certaine prelate of africa . he was borne to poetry , elegantly wittied , but a little superstitious , there is a poeme of christ vnder his name , perhaps he made it to please honorius , for he was a great flatterer . the verses here cited , are in his panegyrike vpon honorius his third consulship , written rather in his praise then vpon theodosius , though he speake of this victory at the alpes , which like a scurrilous flatterer , hee rather ascribeth to honorius his fate and felicity , then to theodosius his piety . for thus hee saith : — victoria velox auspiciis effecta tuis : pugnastis vterque , tu fatis , genitorque manu : te propter & alpe●… inuadi faciles : cauto nec profuit hosti munitis haesisse l●…cis : spes irrita valli concid●… & scopulis patuerunt claustra reuulsis . te propter gelidis aquilo de monte procellis obruit aduersas aci●…s , reuolutáque tela vertit in auctores , & turbine repulit hast as . o nimium dilecte deo cui fundit ab antris aeolus armatas hyemes , cui mi●…itat aether , et coniurati veniunt ad classica venti ! — swift victory needs not be sought , shee 's thine : this fight , thou and ●…hy father fought ; their natiue strength : nor did it boote the foe to man his fortes : the trench and rockes fell flatte , and left away for thee to enter at . for thee , the north-winde from the heights descended , in whi●…le-windes raining all the darts they bended at thee , on their owne brests , in pointed showers : o gods belou'd ! to whom the stormy powers raisd from the deepe in armes ethercall , and windes are prest to helpe , when thou doost call . t●… claudi●…n hath it , differing some-what from augustines quotation . it may be the vers●…s were spred at first as augustine hath them , for he liued in claudians time . in the copie of col●… it is r●…d , lust as it is in the text . o nimium dilecte deo cui militet ●…ther ! &c. and so in orosius and 〈◊〉 . ( e ) footemen ] an office in court , that was belonging to the speedy dispatch of the princes message : not much vnlike our lackeys at this day : footmen they were called both of old by tully , and of late times by martiall . suetonius mentioneth them in his nero : he neuer trauelled ●…r made a iourney ( saith he of nero ) without a thousand caroches , their mules shodde all with sil●…r , his muletours all in silken raiments , and all his coatch-men and foote-men in their brac●…lets and ritch coates . and in his titus : presently he sent his foote-men to the others mother , who was a farre off , to tell her very carefully that her sonne was well . the romaine emperor remoouing into greece , gaue greeke names to all the offices about them : and amongst others , these foot-men were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , runners . such they had of old also , as alexander the great had philonides , that ranne . furlongs in one day : plinie . ( f ) when they were ] they would not be quiet when the warres were finished : but hauing no foes left to kill , made them-selues some continually to practise murther vpon . ( g ) valens ] a chiefe arrian , hee did extreame harme to the bishops and religious men in the church , and put many of them to death , and sent arian bishops to the gothes , that desired to be instructed in the christian faith . ( h ) humilitie ] the thessalonicans ( cittizens of a towne of macedonia so called ) hauing by a tumult begun in the theater , expelled the magistrates out of the towne , theodosius being here-at greeuously offended , intended to punish this iniurious act most seuerely : yet by the bishops intreaties , pardoned them . not-with-standing , the wronged parties hauing many friends in court that ceased not dayly to animate and vrge theodosius to this reuenge , at length being ouer-come by their intreaties , hee sent an armie , and put a many thousands of the citizens to death . for which deed , ambrose bishop of millaine , on good-friday , excommunicated him , ●…arring him the church , vntill he had satisfied for his crime by a publick repentance . he obeyed and prostrating himselfe humbly before the world ( as the old custome was ) professed himselfe repentant , and sorry for his offence , intreated pardon first of god and the whole hoast of heauen , next of the bishop , and lastly of all the whole church , and being thus purged , was restored to the vse of church and sacraments . augustines inuectiue against such as wrote against the bookes already published . chap. . bvt now i see i must take those in hand , that seeing they are conuicted by iust plaine arguments in this , that these false gods haue no power in the distribution of temporall goods , ( which fooles desire onely ) now goe to affirme that they are worshipped , not for the helpes of this life present , but of that which is to come . for in these fiue bookes past , wee haue sayd enough to such as ( like little babyes ) cry out that they would faine worship them for those earthly helpes , but cannot be suffred . the first three bookes i had no sooner finished , and let them passe abroade vnto some mens hands , but i heard of some that prepared to make ( i know not what ) an answer to them , or a reply vpon them . afterward i heard , that they had written them , and did but watch ( a ) a time when to publish it securely . but i aduise them not to wish a thing so inexpedient : ( b ) it is an easie thing for any man to seeme to haue made an answer , that is not altogether silent ; but what is more talkatiue then vanitie , which cannot haue the power of truth , by reason it hath more tongue then truth ? but let these fellowes marke each thing well : and if their impartiall iudgements tell them , that their tongue-ripe satyrisme may more easily disturbe the truth of this world , then subuert it , let them keepe in their trumperies , and learne rather to bee reformed by the wise , then applauded by the foolish . for if they expect a time ( not for the freedome of truth but ) for the licensing of reproch , god forbid that that should bee true of them , which tully spoake of a certaine man , that was called happy , in hauing free lea●…e to ●…ffend . ( c ) o wretched hee that hath free libertie to offend ! and therefore what euer hee be , that thinketh himselfe happy in his freedome of repro●…hing others , i giue him to vnderstand that farre happyer should he be in the lacke of that licence , seeing that as now , hee may in forme of consultation contradict or oppose what hee will , setting aside the affecting of vaine applause : and heare what hee will , and what is fit in honest , graue , free , and friendly disputation . l. vives . watch ( a ) a time ] many write against others , and watch a time for the publication , to the hurt of the aduersary and their owne profit . such men writing onely to doe mischiefe , are to be hated as the execrable enemies of all good iudgments . for who cannot doe iniurie ? and what a minde hath hee that thinketh his guifts and learning must serue him to vse vnto others ruine ? if they seeke to doe good by writing , let them publish them then , when they may do●… others the most good , and their opponents the least hurt . let them set them forth whil●… 〈◊〉 aduersary liues , is lusty , and can reply vpon them , and defend his owne cause . pl●…●…tes that asinius pollio had orations against plancus , which hee meant to publish 〈◊〉 〈◊〉 death , least hee should come vpon him with a reply . plancus hearing of it , tush saith 〈◊〉 , 〈◊〉 is none but ghosts will contend with the dead : which answer so cutte the combes of the ●…ions , that all schollers made ieasts and mockes of them . ( b ) it is easye ] the 〈◊〉 〈◊〉 , ( the voluntary censurer of the contentions betweene the greatest schollers ) if 〈◊〉 silent , presently condemne him , and giue him for conquered , without any other tryall : and holding him the sufficient answerer , that doth not hold his peace . if both write 〈◊〉 ; o ●…en ( say they ) it is a hard controuersie , and so leaue it : neuer looking , ( nor if they wo●…ld could they discerne ) whose cause is better defended ; because they doe not vnderstand it : 〈◊〉 euen as augustine saith here , uanity hauing more words then veritie ; those fooles ofte●…●…on that side , that kept the most coyle . ( c ) o wretched ] tusc. l. . speaking of cin●… : is 〈◊〉 ●…appy that slew those men : no , i rather thinke him wretched , not onely for dooing it , but 〈◊〉 〈◊〉 ●…ied himselfe so to gette the licence to doe it : though to offend is vnlawfull , and li●…●…o man , wee abuse the world : for that is lawfull which each mans good hath left 〈◊〉 ●…o performe or follow . finis , lib. . the contents of the sixt booke of the city of god. . of those that affirme they do worship these gods for eternall life , and not for temporall respects . . what may be thought of varroes opinion of the gods , who dealeth so with them in his discouery of them and their ceremonies , that with more reuerence vnto them he might haue held his peace . . the diuision of varroes bookes which 〈◊〉 stileth . the antiquities of diuine & humaine affaires . . that by varroes disputations the affaires of those men that worshipped the gods , are of far more antiquitie then those of the gods themselues . . of varroes three kinds of diuinity : fabulous , naturall and politique . . of the fabulous and politique diuinity against varro . . the coherence and similitude between the fabulous diuinitie and the ciuill . . of the naturall interpretations which the paynim doctors pretend for their gods. . of the offices of each peculiar god. . of senecaes freer reprehension of the ciuill theology then varroes was of the fabulous . . senecaes opinion of the iewes . . that it is plaine , by this discouery of the pagan gods vanity , that they cannot giue eternall life , hauing no power to helpe in the temporall . finis . the sixth booke of the cittie of god : written by saint augustine bishop of hippo , vnto marcellinus . of those that affirme they do worship these gods for eternall life and not for temporall respects . chap. . in the fiue precedent bookes i thinke they be sufficiently confounded that hold that worship iustly giuen vnto these false gods , which is peculiar onely to one true god , and in greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that this worshippe ought to bee offered vnto them for temporall commodities , all which gods , christianity conuinceth either to bee friuilous and vnprofitable images , and damned spirits , or at least , and at best no creators , but creatures . but who knoweth not that neither those fiue bookes , nor all that a man could make , would stay and satisfie excesse of obstinacy ? for it is some mens glory ( vaine indeed ) neuer to yeeld to the truth , but oppose it to their owne perdition , in whose bosomes sinne hath so large an empire , for their disease exceedth all cure , not through the phisitians want of skill , but the patients impatient frowardnesse . but as for such as read the sayd bookes without any obstinate intent , or with little , and ponder the things they reade in an vnpartiall discretion , those shall approue , that our labour in their satisfaction , hath rather performed more then the question required then otherwise : and that all the malice , wherein they ●…ke christianity the cause of all the afflictions falling vpon this transitory world , ( the best learned of them dissembling their knowledge against their o●…●…sciences ) is not onely voide of all reason and honesty , but frought 〈◊〉 rashnesse and pernicious impudence . now therefore ( as our method 〈◊〉 ) are they to bee dealt withall that make eternity the end of this erroni●… worship , which christian religion so reiecteth : let vs take our beginning from the holy and oraculous psalmist , that saith ( a ) blessed is the man that maketh the ●…rd his trust , and regardeth not the proude nor such as turne aside to lies . but of al such as doe goe astray in those errors , the philosophers are least falty , that could neuer abide the fond opinions of the vulgar , who made their gods images , & fabled diuers things of them , most false and vnworthy the deities , or els beleeued them from the reports of others , and from that beleefe intruded them into the ceremonies , and made them parts of their worships . wherefore with such as ( b ) though they durst not openly , yet secretly disliked those things , this question may be●…lty disputed of : whether it bee fit to worship one god the maker of al bodies and spirits , for the life to come , or many gods ( c ) beeing all ( by their best philosophers confessions , ) both created and aduanced . but who can endure to heare it said that the gods which i reckned vp in part , in the . booke , and haue peculiar charges can giue one life eternall . and those sharpe witted men that 〈◊〉 of the good they doe by writing of these things , in instructing the people what to intreate at each of their hands , would they commit such a grosse absurdity as that which the mimickes doe in ieast , asking water of bacchus and 〈◊〉 of the nymphes ? as thus : would they teach a man that praied un●… the nymphes for wine , if they answered him , wee haue no wine , goe to ●…hus for that : then to replie , if you haue no wine i praie you then giue mee life eternall ? what grosser foolery could there bee then this ? would not the nymphes fall a laughing ( for they are ( d ) prone to laughter when they do not affect deceite as the deuills vse to do ) and say to him , why fond man dost thou thinke we haue life eternall at command , that haue not a cuppe of wine at command as thou hearest ? such fruitlesse absurdity should it bee to aske eternall life or hope for it of such gods as are so bound to peculiar charges in things respecting this fraile and transitory life , that it were like mymicall scurrility to demaund any thing of any one of them which resteth vnder the disposing of another . which when the mimikes doe , men doe very worthily laugh at them in the theater , and when ignorant fooles doe it , they are farre more worthyly derided in the world . wherefore the peculiar positions that wee ought to make vnto euery god , by the gouernours of cities , their learned men haue compiled , and left vnto memory : which must bee made to bacchus , which to the nymphes , vulcan &c. part whereof i recited in the fourth booke , and part i willingly omitted . now then if it bee an error to aske wine of ceres , bread of bacchus , water of vulcan , and sire of the nymphes : how much more were it an error to aske life eternall of any one of them ? wherefore if that in our disputation about the earthly kingdomes , and in whose powre they should bee , wee shewed that it was directly false to beleeue that they consisted in the powre of any one of those imaginary gods , were it not outragious madnesse then to beleeue that the life eternall ; with which the kingdomes of the earth are no way worthy to be compared , should bee in the guift of any of them ? nor can their state , and hight , compared with the basenesse of an earthly kingdome in respect of them , bee a sufficient cloake for their defect in not beeing able to giue it : because ( forsooth ) they doe not respect it . no , what euer hee bee that considering the frailty of mans nature maketh a scorne of the momentary state of earthly dominion , he will thinke it a●… vnworthy iniury to the gods to haue the giuing and guarding of such vanities imposed vpon them . and by this , if that ( according as wee proued sufficiently in the two bookes last past ) no one god of all this catalogue of noble and ignoble god●… were fit to behold the bestower of earthly states , how much lesse fit were they all to make a mortall man pertaker of immortality ? besides ( because now wee dispute against those that stand for their worship in respect of the life to come ) they are not to bee worshipped for those things which these mens erronious opinion ( farre from all truth ) haue put as their proprieties , and things peculiarly in their powre : as they beleeue that hold the honouring of them very vsefull in things of this present life , against whom i haue spoken to my powre in the 〈◊〉 precedent volumes . which being thus , if such as adore iuuentas , flourish in v●…or of youth , and those that doe not , either die vnder age , or passe it with the ●…fes of decrepite sicknesse : if the chinnes of fortuna barbata her seruants 〈◊〉 ●…ll of haire , and all others be beardlesse : then iustly might we say that thus 〈◊〉 ●…ese goddesses are limited in their offices : and therefore it were no asking li●…●…nall of iuuentas , that could not giue one a beard , nor were any good to 〈◊〉 ●…cted of fortuna barbata after this life , that had not powre to make one 〈◊〉 〈◊〉 he had a beard . but now , their worship beeing of no vse for those things in their powre , seeing many haue worshipped iuuentas that liued not to bee 〈◊〉 ; and as many honoured fortuna barbata that neuer had good beards : and many without beardes that worshiped her were mocked by them that had be●…ds and scor●…●…r ; is any man then so mad , that knowing the worshipping ●…f th●…m to bee 〈◊〉 in those things whereto their pretended powre extendeth , yet will beleeue it to be effectuall in the obtayning life eternall ? nay euen those that did share out their authority for them , ( least beeing so many , there should some sit idle , ) and so taught their worshippe to the rude vulgar ; nor these themselues durst affirme that the life eternall was a gift comprised in any of their powers . l. vives . blessed ( a ) is the man ] the septuagints translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that maketh the 〈◊〉 , of the lord his hope . but the hebrew , originall hath it as augustine citeth it . indeed ; the difference is not of any moment . ( b ) though they durst not ] they feared the lawes , as they did the areopagites at athens : as tully saith of epicurus . ( c ) being all ] plato in ti●… . ( d ) pr●… to laughter ] alluding to virgill in his palaemon . et quo , sed faciles nymphae risere , sacello &c. the shrine wherein the pleasant nymphes were merry . 〈◊〉 not call them faciles , pleasant , or kind , because they were soone mooued to laughter , but be●…use they were soone appeased , and easie to bee intreated . — faciles venerare nap●…s , 〈◊〉 〈◊〉 in his georgikes ; to adore the gentle napaeae . and in the same sence are men called ge●… ●…iles . what may bee thought of varro's opinion of the gods , who dealeth so with them in his discouery of them and their ceremonies , that with more reuerence vnto them he might haue held his peace . chap ▪ . vv●… was euer a more curious inquisitor of these matters then varro ? a ●…re learned inuentor , a more diligent iudge , a more elegant diuider , or a ●…act recorder ? and though he be not eloquent yet is hee so documenta●… ▪ 〈◊〉 sententious , that to reade his vniuersall learning will delight one that 〈◊〉 matter , as much as t●…lly will one that loueth wordes . yea tully ( a ) him●…e leaueth this testimony of him , that the same disputation , that hee handleth in his academicke dialogues , hee had ( hee saith ) with marcus varro , a man the most ●…ute , and ( d ) doub●…lesse the most learned of his time . ( c ) hee saith no●… the mo●…●…quent , because herein hee had his betters : but , most acute : and in his a●…kes where hee maketh doubts of all things , hee calleth him doutlesse the ●…st learned : being so assured hereof that he would take away all doubt which hee ●…ed to induce into all questions , onely in this academicall disputation forgetting himselfe to bee an academike . and in his first booke , hauing com●…ed his workes , ( d ) wee saith ●…ee in the citty were but as wandring p●…lgrimes , 〈◊〉 ●…kes brought vs home , and taught vs to know what , and whom wee were . thy 〈◊〉 age , time , religious and politique discipline , habitations , order , all the formes , causes 〈◊〉 kindes of diuine and ciuill discipline , by these are fully discouered . so great was his learning , as ( e ) terentius also testifieth of him in the verse . vir doctissi●… v●…decunque varro : varro , a man of vniuersall skill : who hath reade so much ●…t ●…ee wonder how hee hath had time to write , and ( f ) hath written so much that we 〈◊〉 how any man should read so much . this man ( i say ) so learned and so witty , 〈◊〉 he bin a direct opposer of that religion he wrote for , & held the ceremonies , 〈◊〉 ●…ay religious , but wholy superstitious , could not ( i imagine ) haue recorded 〈◊〉 ●…testable absurdities thereof , then hee hath already . but being a worshippe●… 〈◊〉 ●…ame gods , & a teacher of that worship , that hee proffesseth he feareth that his worke should bee lost , not by the enemies incursion , but by the citizens negligence , and affirmeth that with a more worthy and commodious care were they to bee preserued , then that wherewith metellus fetched the palladium from the slaues , and aeneas his houshold gods from the sacke of troy : yet for all this , doth hee leaue such things to memory , as all , both learned and ignorant do iudge most absurd and vnworthy to bee mentioned in religion ? what ought wee then to gather , but that this depely skild man ( beeing not freed by the holy spirit ) was ouer-pressed with the custome of his city and yet vnder shew of commending their religion gaue the world notice of his opinion . l. vives . tully ( a ) himselfe ] what tully ment to handle in his academikes , his thirteeneth epistle of his first booke to atticus openeth fully : beeing rather indeed a whole volume , then an epistle . he writeth also ( de diuinat . lib. . ) that hee wrote fourth bookes of academicall questions . and though he certifie atticus that hee hath drawne them into two , yet wanteth there much : and of the two that wee haue extant , nonius marcellus quoteth the second diuers times by the name of the fourth . the place augustine citeth , is not extant in the bookes wee haue . ( b ) doutbtlesse the most ] uarro in his life time ( when enuy stirre most ) was called the most learned of the gowned men , and ( which neuer man had besides him ) in his life had his statue set vp in the library which asinius pollio made publike at rome . ( c ) he saith not ] varro ( as by his bookes left vs doth appeare ) either regarded not , or els attained not any pleasing formality of stile . ( d ) we saith hee ] academ . quest . lib. , and the like is in philippic . . ( e ) terentianus ] a carthaginian , liuing in diocletians time , hee wrote a worke of letters , syllables and meeters , in verse , which is yet extant . seruius and priscian cite him very often . the verse augustine quoteth is in the chapter of phaleuciakes . ( f ) hath written ] gellius . lib. . relateth out of varro his first booke hebdomarum , that beeing foure-score and foure yeares of age , hee had written . bookes of which some were lost at the ransacking of his library when he was proscribed . the diuision of varro's bookes which he stileth , the antiquity of diuine and humaine affaires . chap. . he wrote one and forty bookes of antiquities : diuiding them into affaires diuineand humaine : these hee handled in fiue and twenty of them , the diuine in sixteene , so following the diuision , that euery six bookes of humanity he diuided into ( a ) foure parts : prosecuting the persons , place , time , and nature of them all ; in his first sixe hee wrote of the men , in the second sixe of the places , in his third sixe of the times , in his last sixe of the actions : one singular booke , as the argument of them all , hee placed before them all : in his ( d ) diuinitie also hee followeth the same methode touching the gods , ( for their rites are performed by men in time and place ) . the foure heads i rehersed hee compriseth in three bookes peculiar . in the first three of the men , the next three of places , the third of the times , the last of the sacrifices , herein also handling who offred , where , when , and what they offered with acuity and iudgement . but because the chiefe expectation was to know to whom they offered , of this followed a full discourse in his three last bookes , which made them vp fifteene . but in all . because a booke went as an argument by it selfe before all that followed : which beeing ended , consequently out of that fiue-fold diuision the three first bookes did follow of the men , so sub-diuided that the first was of the priests , the second of the . of the fifteene ( d ) rite-obseruers . his second three books of the places , ●…dled . . the chappels , second the temples : . the religious places . the ●…hree bookes of the times , handled first their holydaies . . the circensian gam●…s : . the stage-playes . of the three concerning the sacrifices ▪ the . handled ●…tions : . the priuate offerings : . the publike . all these as the partes of th●…●…recedent pompe , the goddes them-selues follow in the three last , they 〈◊〉 〈◊〉 all this cost is bestowed : in the . the goddes knowne . . the goddes ●…ine : . the whole company of them : . the selected principals of them . 〈◊〉 in this goodly frame and fabri●…e of a well distinguisht worke , it is appa●… t●… all that are not obstinately blinde , that vayne and impudent are they that begge or expect eternall life of any of these goddes : both by that we haue spoken 〈◊〉 ●…at wee will speake . these are but the institutions of men , or of diuels : not go●…●…ells as hee saith , but to bee plaine wicked spirits , that out of their 〈◊〉 mallice , instill such pernitious opinions into mens phantasies , by abu●… 〈◊〉 sences , and illuding their weake capacities , thereby to draw their 〈◊〉 ●…to vanity more deepe , and vnloose the hold they haue , or might haue 〈◊〉 〈◊〉 changeable and eternall verity . varro professeth him-selfe to write of 〈◊〉 before diuinity , because first ( saith hee ) there were citties and soci●… ▪ ●…ich afterward gaue being to these institutions . but the true religion 〈◊〉 ●…riginall from earthly societies : god the giuer of eternall comfort inspi●… i●…to the hearts of such as honour him . l. vives . 〈◊〉 ▪ 〈◊〉 ▪ parts ] diuided them into foure sections , not inducing parts of contrarieties of 〈◊〉 ( b ) in his diuinity also ] identidem the old books read , but it may be an error in the 〈◊〉 ●…m is better : in like manner . ( c ) augurs ] their order is of great antiquitie , deri●… 〈◊〉 to greece , thence to hetruria and the latine aborigines , and so to rome . romu●… augur , and made . others . dionisius . he set an augur in euery tribe . liu. in pro●…●…me they added a fourth : and afterwards fiue more which made vp nine : and so they 〈◊〉 〈◊〉 priests : consuls m. valerius ; and tar●…●…he ●…he proud hauing bought the books of the sybils , appointed two men to looke in them 〈◊〉 〈◊〉 need was : those were called the duumvirs of the sacrifices . afterwards these two were 〈◊〉 ●…enne ; by the sextian licinian law in the contention of the orders , two yeares before the ●…ians were made capable of the consulship : and a great while after , fiue more added , w●…●…mber stood firme euer after . that by varro's disputations , the affaires of those men that worshipped the goddes , are of farre more antiquitity then those of the goddes them-selues . chap. . t●…is therefore is the reason varro giueth why hee writes first of the men 〈◊〉 〈◊〉 ●…ter of the goddes who had their ceremonious institutions from men : 〈◊〉 ( saith hee ) the painter is elder then the picture , and the carpenter then the 〈◊〉 ●…re citties before their ordinances but yet hee saith if hee were to write of 〈◊〉 ●…ll nature of the goddes , hee would haue begun with them , and haue dealt 〈◊〉 men afterwards : as though heere hee writ but of part of their natures , 〈◊〉 of all : or that ( a ) some part of the goddes nature ( though not all ) should 〈◊〉 ●…lwaies be preferred before men ? nay what say you to his discourse in his 〈◊〉 l●…st bookes of goddes certaine , goddes vncertaine , and goddes selected ? 〈◊〉 hee seemes to omit no nature of the gods . why then should he say if wee 〈◊〉 ●…o write of all the nature of gods and men , wee would haue done with the goddes ore wee would begin with the men ? eyther hee writes of the goddes natures in whole , in part , or not all : if in whole , then should the discourse haue hadde first place in his worke : if in part , why should it not bee first neuerthelesse ? is it vnfit to preferre part of the gods nature before whole mans ? if it be much to preferre it before all the worldes , yet it is not so to preferre it before all the romaines . and the bookes were written only in romes respect , not in the worlds , yet ( saith he ) the men are fittest before , as the painter to the picture , and the carpenter to the building : plainly intimating that the deities affaires had ( as pictures and buildings haue ) their originall directly from man. so then remayneth ; that hee wrote not all of the goddes natures , which hee would not speake plainly out , but leaue to the readers collection . for where hee saith , ( b ) not all , ordinarily it is vnderstood ( some ) but may bee taken for ( none ) for none neyther all nor some . for as hee saith ( c ) if it were all the goddes nature that he wrote of , hee would haue handled it before the mens . but truth ( hold hee his peace ) cryeth out , it should neuerthelesse haue the place of the romaines particular , though it bee but particular it selfe . but it is rightly placed as it is , the last of all , therefore it is none at all . his desire therefore was not to preferre humanity before diuinity , but truth before falshood . for in his processe of humanity hee followeth history : but in his diuinity nothing but vaine relations and idle opinions . this is the aime of his subtile intimation , in preferring the first , and giuing the reason why hee doth so : which hadde hee not giuen , some other meanes perhaps might haue beene inuented for the defence of his methode . but giuing it him-selfe , hee neyther leaueth others place for other suspitions , nor fayles to shew that hee doth but preferre men before mens institutions , not mans nature before the deities : heerin confessing that his bookes of diuinity are not of the truth pertaining to their nature , but of their falshood effecting others error : which ( as we said in our . booke ) hee professed that hee would forme nearer to the rule of nature if hee were to build a citty : but finding one established already , he could not choose but follow the grounded customes . l. vives . that ( a ) some part ] there is no part of the goddes nature were it neuer so small but is to bee preferred before mans whole . ( b ) not all ] it is a wonder that our commentators missed to make a large discourse of aequipalences in this place , and of the logicians axiomes and dignities out of their fellow petrus hispanus : nor nothing of mobilities , and immobilities . augustine in this place speaketh of the logitians precepts , of , not all men dispute , and some men doe not dispute , which runne contrary : but not all affirmeth nothing : so that whether some men do not dispute , or none dispute , not all is truly said of either . for if it bee true that no man do this , then true it is that not all men do it , because some doe it not , if it be false to say al men do it : these arise out of the repugnances of contraries & contradictories : for if it be true that no man is , and false that some man is not such , then shal it be true that [ al men are such ] all is beeing contradictory to [ some is not ] and so should [ all ] and [ none ] light true in one sence , which cannot bee ; these precepts of inquiring truth and falshood , aristotle taught , and the greeke logitians after him , as likewise apuleius perihermenias , martian capella and seuerinus boethius , whome wee may call latines , ( c ) if it were ] augustine taking away the adiunct taketh that also away to which it is an adiunct : our logitians say that reiecting the conditionall conclusion , the precedent is reiected , so if he wrote of any nature of the gods , it were to come before humaine affaires : but that which he doth write is not to come before them : therefore hee writeth not of gods nature : otherwise the consequence were were false if the antecedent were true and the consequent false . for the repugnance of the consequent should concurre with the antecedent . now this discourse of mine were logicall if the termes were such , that is schoole-termes , filled with barbarisme and absurdity , but because they are grammer , that is some-thing nearer the latine , though not fully latine , yet they are gr●…rian , not logicall . of varro his three kindes of diuinity , fabulous , naturall , and politique . chap. . againe , what meaneth his three-fold distinction of the doctrine concerning the gods , into mythicall , physicall , & ciuill ? and ( to giue him a latine tongue ) that is the first , ( a ) fabulare , but we will call it fabulous , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke , it is a fable or tale . the second naturall as the vse of the word teacheth plaine . the third hee nameth in latine , ciuill : and then proceedeth : mythicall the poets vse principally : physicall the phylosophers : ciuill the vulgar . for the firs●… 〈◊〉 hee ) it is fraught with fictions most disgracefull to the deities : as thi●… 〈◊〉 ●…his godde is borne of ones head , that of ones thigh , that of droppes o●… 〈◊〉 and this , that the goddes were theeues , adulterers and seruants to man : and finally they attribute such thinges to the goddes , as cannot bee residen●… 〈◊〉 in the most contemptible wretch of all mortality , nor happen but vnto 〈◊〉 slauish natures . here now as farre as feare permitted , hee makes a faire discouery of the iniury offered to the goddes by such vngodly fables : and h●…e hee might , seeing he speaketh not of the naturall nor ciuill phylosophy , but of 〈◊〉 ●…bulous which hee thought hee might reprehend freely . but now to the nex●… 〈◊〉 ( b ) second , saith hee is that where-with the phylosophers haue filled their vo●…mes : wherein they dispute what , whence , and when the goddes we●…●…her from eternity of fire , as ( c ) heraclitus held , or of ( d ) numbers as 〈◊〉 ●…aught : or of ( e ) atomes as epicurus beleeued : and such like as are far 〈◊〉 ●…able within the schooles then without , in the place of orations . here 〈◊〉 ●…th nothing in this kinde , but onely relates the controuersies which di●…em into sexes and factions . yet this kinde he excludeth from the peoples e●… , but not the other , which was so filthy and so friuolous . o the religious 〈◊〉 of the people , and euen with them , of rome ! the phylosophers discourses o●…●…ddes they cannot any way indure : but the poets fictions , and the players 〈◊〉 , being so much dishonourable to the diuine essences , and fitte to bee spok●… of none but the most abiect persons , those they abide and behold with 〈◊〉 : nay , with pleasure . nay these the gods them-selues do like , and therefore ●…e them decreed as expiations . i but say some , wee make a difference of these two kindes , the mythicall and the physicall , from the ciuill , whereof you now 〈◊〉 to speake : and so doth he distinguish them also . well lette vs see what ●…e saith to that : i see good cause why the fabulous should bee seperate from 〈◊〉 because it is false , foule and vnworthy . but in diuiding the naturall and 〈◊〉 ciuill what doth hee but approoue that the ciuill is faulty also ? for i●… i●… be naturall , why is it excluded ? and if it bee not naturall why is it ad●…ted ? this is that that makes him handle the humaine things before the di●… , because in the later hee followed that which men hadde ordained , not 〈◊〉 ●…hich the truth exacted . but let vs see his ciuill diuinity : the third kinde ( s●…h hee ) is that which men of the citty , cheefely the priests ought to bee c●…g in : as , which gods to worship in publike , and with what peculiar sort of s●…s each one must bee serued : but let vs go on with him . the first of those ki●… saith hee was adapted to the stage . the . to the world. the . to the cittie . vvho seeth not which he preferreth ? euen his second philosophicall kinde . this belongeth ( hee saith ) to the vvorld , ( f ) then which they holde nothing more excellent . but the other two , the first and the third , them he distinguisheth and confineth to the stage and the citty : for wee see that that the pertinence of them to the cittie hath no consequence why they should pertaine to the vvorld , though there bee citties in the vvorld ; for false opinion may gette that a beleefe of truth in a citty which hath not any nature nor place in any part of the vvorld . and for the stage , where is that but in the cittie ? there ordained by the citty , and for what end but stage-playes ? and what stage-playes but of their goddes , of whome these bookes are penned with so much paynes ? l. vives . first ( a ) fabulare the word snetonius vseth : hee loued ( saith hee of tiberius ) the reading of fabular history , euen were it ridiculous and foolish . ( b ) second ] the platonist●… , ( chiefly the stoikes ) reduced all these goddes fables vnto naturall causes and natures selfe , as their heads . ( plato in cratylo cic. de nat . deor . phurnut . and others . ) but this they doe wring for sometimes in such manner that one may see they do but dally . ( c ) heraclitus ] an ephesian : he wrote a book that needed an oedipus or the delian swimmer , and therfore he was called scotinus , darke . he held fire the beginning , and end of all thinges , and that was full of soules and daemones , spirits . his opinion of the fire , hippasus of metapontus followed . ( d ) numbers pithagoras held that god , our soules , and all things in the world consisted vpon numbers and that from their harmonies were all things produced . these numbers plato learning of the italian pythagoreans , explained them and made them more intelligible : yet not so but that the r●…ader must let a great part of them alone : this cicero to atticus calleth an obscure thing , plato his numbers . ( c ) or of atomes ] epicurus in emulation of democritus taught that all things consisted of little indiuisible bodies , called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from which notwithstanding he excluded neither forme , magnitude , nor waight . ( f ) then which they hold ] nature knoweth nothing more faire , or more spacious . seneca . plato in timeo . tull. de nat . deor . . and other phylosophers hold this . of the fabulous and pollitike diuinity against varro . chap. . varro , seeing thou art most acute , and doubtlesse most learned , yet but a man , neither god , nor assisted by gods spirit in the discouery of truth in diuinity , thou seest this that the diuine affaires are to bee excluded from humaine vanities ; and yet thou fearest to offend the peoples vitious opinions and customes in these publike superstitions , being notwithstanding such , as both thy selfe held , and thy written workes affirme to bee directly opposite to the nature of the deiti●…s , or such as mens infirmitie surmized was included in the elements . what doth this humaine ( though excelling ) wit of thine in this place ? what helpe doth thy great reading afford thee in these straits ? thou art desirous to honor the naturall gods , & forced to worship the ciuill : thou hast found some fabulous ones whom thou darest speak thy minde against : giuing ( a ) the ciuill some part of their disgrace whether thou wilt or no : for thou saist the fabulous are for the theater , the naturall for the world , the ciuill for the citty : the world beeing the worke of god , the theater & citty of men nor are they other gods that you laugh at , then those you worship : nor be your plaies exhibited to any but those you sacrifice vnto : how much more subtile were they diuided into some natural , and some instituted by men ? and of these later , the poets bookes taught one part , and the priests another : yet notwithstanding with such a cohaerence in vntruth y● the diue●… that like no truth approue thē both : but setting aside your natural diuinity ( wherof hereafter ) pleaseth it you to aske or hope for life eternall of your poetique ridiculous stage-goddes ? no at no hand . god forbid such sacriligious madnesse ! will you expect them of those goddes whome these presentations do please and appease , though their crimes bee the thinges presented : i thinke no man so brainlessly sottish . therefore neither your fabulous diuinity nor your politique can giue you euerlasting life . for the first soweth the goddes turpitude , and the later by fauouring it , moweth it . the first spread lies , the later collect them . the first hanteth the deities with outragious fixions , & the later imputeth these fixions to the honour of the deities . the first makes songs of the goddes lasciuious pranks , and the later sings them on the gods feast daies . the first recordeth the wickednesses of the goddes , and the later loueth the rehearsall of those recordes . the first either shameth the goddes , or fayneth of them : the later either witnesseth the truth or delighteth in the fixion . both are filthy and both are damnable . but the fabulous professeth turpitude openly , and the politique maketh that turpitude her ornament . is there any hope of life eternall where the temporall suffers such pollution ? or doth wicked company and actes of dishonest men pollute our liues , and not the society of those false-adorned , and filthyly adored fiendes ? if their faultes be true , how vile are they worshipped ? if false , how wicked the worshippers ? but some ignorant person may gather from this discourse that it is the poeticall fixions only and stage-presentments that are derogatory from the deities glory , but not the doctrine of the priests , at any hand ; that is pure and holy . is it so ? no , if it were , they would neuer haue giuen order to erect playes for the goddes honour , nor the goddes would neuer haue demaunded it . but the priestes feared not to present such thinges as the goddes honours in the theaters , when as they hadde practised the like in the temples . lastly our said author indeauoring to make politike diuinity of a third nature from the naturall and fabulous , maketh it rather to bee produced from them both , then seuerall from eyther . for hee saith that the poets write not so much as the people obserue , and the phylosophers write too much for them to obserue : both with notwithstanding they do so eschew that they extract no small part of their ciuill religion from either of them : wherefore wee will write of such thinges as the poetique and the politique diuinities do communicate : indeed we should acknowledge a greater share from the phylosophers , yet som we must thank the poets for . yet in anotherplace of the gods generations , hee saith the people rather followed the poets then the phylosophers , for he teacheth what should be don , there what was done : that the philosophers wrote for vse , the poets for delight : and therfore the poesies that the people must not follow , describe the gods crimes , yet delight both gods and men : for the poets ( as he said ) write for delight , and not for vse , yet write such thinges as the gods effect , and the people present them with . l. vives . giuing ( a ) the ciuill ] the coleine readeth perfundas [ which wee translate . ] varro's reproches of the fabulous gods must needes light in part vpon the politique goddes , who deriue from the other , and indeed are the very same . the cohaerence and similitude between the fabulous diuinity and the ciuil . chap. . therefore this fabulous , scaenicall , filthy , and ridiculous diuinity hath al reference vnto the ciuill . and all that which all condemne , is but part of this which al must be bound to reuerence : nor is it a part incongruent , ( as i mean to shew ) or slightly depending vpon the body of the other , but as conformed & consonant as a member is vnto the fabrike of the whole body . for what are al these images , formes , ages , sexes and habits of the gods ? the poets haue ioue with a beard , and mercury with none , haue not the priestes so ? haue the mimikes made pryapus with such huge priuities , and not the priestes ? doth the temples expose him to bee honoured in one forme , and the stage to bee laught at in an other ? doe ( a ) not the statues in the temples as well as the players on the stage present saturne old , and apollo youthfull ? why are forculus and limentinus ( goddes of dores and thresholds ) of the masculine sexe , and cardea goddesse of hinges , of the feminine ? because those are found so in the booke of priestes which the graue poets held too base to haue places in their poems . why is the stage - diana ( b ) armed , and the citties a weaponlesse virgin ? vvhy is the stage - apollo a harper , and apollo of delphos none ? but these are honest in respect of worse : what held they of ioue , when they placed his nurse in the capitoll ? did they not confirme ( c ) euemerus that wrote truly ( not idely ) that all these gods were mortall men ? and those that placed asort of ( d ) glutton parasite goddes at ioues table , what intended they but to make the sacrifices ( e ) ridiculous ? if the mimike had said that ioue badde his parasites to a feast , the people would haue laught at it . but varro spoke it not in the goddes derision but their commendation , as his diuinity , not his humaine workes doe keepe the record : he spoke it not in explayning the stage-lawes , but the capitols : these and such like conuinceth him to this confession , that as they made the goddes of humaine shapes , so they beleeued them prone to humaine pleasures : for the wicked spirits lost no time in instilling those illusions into their phantasies : and thence it came that hercules his sexten beeing idle fell to dice with him-selfe , making one of his handes stand for hercules and another for him-selfe : and plaid for this : that if hee got the victory of hercules , hee would prouide him-selfe a rich supper , and a ( f ) wench of the temple stocke : and if hercules ouer-came , hee would prouide such another supper for him of his owne purse : hauing there-vpon won of him-selfe by the hand of hercules , hee prouided a ritch supper , and a delicate curtizan called ( g ) larentina . now she lying all night in the temple , in a vision had the carnall company of hercules , who told her that the first man shee mette in the morning after her departure should pay her for the sport that hercules ought her for . she departing accordingly met with one tarutius a ritch yong man , who falling acquainted with her and vsing her company long , at last dyed and left her his heire . shee hauing gotte this great estate , not to bee vngratefull to the deities whose reward shee held this to bee , made the people of rome her heire : and then being gone ( none knew how , ) a writing was found that affirmed that for these deedes she was deified . if poets or players had giuen first life to this sable , it would quickly haue beene packt vppe among fabulous diuinity , and quite secluded from the politike society . but since the people not the poets , the ministers not the mimikes , the temples not the theaters are by this author taxed of such turpitude , the players doe not vainely present the goddes beastiality , it beeing so vile , but the priestes doe in vayne to stand so earnestly for their honesty , which is none at all . there are the sacrifices of iuno , kept in her beloued iland ( h ) samos , where ioue marryed her . there are sacrifices to ceres , where shee sought her daughter proserpina when pluto hadde rauished her : to venus ( i ) where h●… : sweete delicate adònis was killed by a bore : to cibele , where her sweete heart atis , a ●…aire and delicate youth being gelded by chast fury , was bewayled by the rest of the wretched gelded galli . these sacrifices beeing more beastly then all stage-absurdities ( yet by them professed and practised ) why doe they seeke to exclude the poets figments from their politike diuinity , as vnworthy to be ranked with such an honest kind ? they are rather beholding to the players that do not present all their secret sacriledges vnto the peoples view . what may wee thinke of their sacrifices done in couert , when the publike ones are so detestably prophane ? how they vse the eunuchs , and their g●…ynimedes in holes and corners , looke they to that : yet can they not conceale the bestiall hurt done vnto such by forcing them . let them perswade any man that they can vse such ministers to any good end : yet are such men part of their sacred persons . vvhat their acts are we know not , their instruments wee know ; but what the stage presents wee know , and what the whores present : yet there is no vse of eunuch nor pathike : yet of obscaene and filthy persons there is : for honest men ought not to act them . but what sacrifices are these ( thinke you ) that require such ministers for the more sanctity as are not admitted , no not euen in ( k ) thymelian bawdery . l. vives . do ( a ) not ] interrogatiuely , not to inquire , but to fixe the intention of the speech more firmely in the auditors eare . ( quintill . lib. . ) the matter is , saturne is figured with a beard in temples , and apollo without one : and there is dionisius of syracusa's iest of taking away aesculapius his beard of gold , saying it is not fit the son haue a beard and the father none . apollo's statue at delos held in the right hand a bow , on the left the three graces , one with a harp , another with a pipe , the third with a flute . ( b ) armed ] with bow and quiuer . ( c ) euemerus ] of mess●…a in sicilie : he wrote the true story of ioue & the other gods out of old records , misteries and hieroglyphikes called by the greeks the holy story . ennius interpreted . it cicero . he is mentioned by the greek authors , by cicero , varro , lactantius , macrobius , seruius , and many more . sextus empericus calleth him atheist , for writing the truth of the gods . so doth theodoricus of cyrene ; & numbers him with the diagorae and the theodori : tymon in syllis calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an insolent old fellow , & an vniust writer . ( d ) glutton . ] to the priests colledge , three were added to look to the gods banquets , and called the triumviri epulones . afterward they were made two more , fiue : lastly ambition added two more to these , & this number stood of the septenvirs epulons , that looked to y● prouiding of ioues banquet , before whose image they banquetted also them-selues . cicero . ( in aruspic . respons . ) calleth thē parasites , because such euer feed at other mens tables , as the greeke word intimateth : varro calleth them so by the nature of the word , parasites , quasi , ioues guests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to seek his meat abroad . ( e ) ridiculous ] mimical . ( f ) awench ] flora some say , others acca laurentia , whose feastes are called larentinalia . therof read macrob. saturnall . 〈◊〉 . lactantius glanceth at it . hir sur-name ( saith verrius flaccus ) was flaua : of this also read plutarch . probl. ( g ) larentina ] laurentia commonly larentia : for acca laurentia they say was nurse to romulus , and the laurentalia are hi●… feasts : but his curtizans are the floralia . ( b ) samos ] an ile in the aegean sea , so called for the height and cragginesse thereof . varro writeth that it was first called parthenia , iuno being ther brought vp , & married to ioue : wherfore she hath a most worthy and anciēt temple there erected : a statue like a bride & yearly feasts kept in honor of hir marriage . this ( lactant. lib. . ) samos was deare to iuno , for there she was borne . virg. aeneid . ( i ) where her sweet ] cynara begotte adonis vppon his daughter myrrha , by the deceipt of her nurse : adonis reigned in cyprus . ual. probus vppon virgils eglogue called gallus following hesiod , saith that hee was phaenix his sonne , and that ioue begot him of philostephanus without vse of woman . venus loued him dearely : but he beeing giuen all to hunting , was killed by a boare . they fable that mars beeing iealous , sent the boare to doe it , and that venus bewailed him long , and turned him into a flower , called by his name . macrobius : telles of venus hir statue on mount l●…banus , with a sad shape of sorrow , hir head vailed , and hir face couered with her hand : yet so as o●…e would thinke the teares trickled down from her eies . the phaenicians called ado●… 〈◊〉 ▪ ( pollux . lib. . ) and so were the pipes called that were vsed at his yearly funerall fea●… , though festus say they were named so because the goose is said to gingrire , when she creaketh . bes●…es , because adonis was slaine in his prime , therefore they dedicated such gardens to uenus as made a faire shew of flowers and leaues without fruite : whence the prouerb came of ado●… gardens , which erasmus with many other things explaineth in his adagies , or as budaeus calleth the worke in his mercuries seller , or minerua's ware-house . ( k ) thymelian . ] a word the greekes vse o●…ten : and of the latines vitruuius ( architect . lib. . ) but obscurely in ●…ine opinion , which i will set downe that others may set down better , if such there be . the stage stood in the theater betweene the two points farthest extended , and there the players acted comedy and tragedy : the senators had their seat between that and the common galleries , wherin there was a place fiue foote high which the greekes called thymele and logeus , wheron the tragedian chorus danced ; and the comedians too , when they had one , somtimes to the players , sometimes to the people when the players were within ; there also stood the musique , and all such as belonged to the play and yet were no actors and the place got the name of orchestra , from the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dance : and the greeks call thymele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , belonging to the pipes : and al the musitians there playing were called thymelic●… . they thinke it tooke the name thymele , of the altars therein erected to bacchus and apollo , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for an altar . donate applieth terence his words in andria , take veruin from the altar : vnto this apuleius vseth thymelicum choragium for the players apparrel . ( in apolog. . ) thymele was also the wife of latinus a mimike , and fellow-actor with him in his momery . domitian delighted much in them both as martiall sheweth in his epigram to him . qua thymelem spes●…s 〈◊〉 latinum illa 〈◊〉 precor carmina 〈◊〉 . a●… thymele and latinus ●…ere in place , ( good ) reade our ver●…es with the self-same face . of the naturall interpretations which the paynim doctors pretend for their goddes . chap. . i but these things ( say they ) are all to be interpreted naturally & phisiologically . good , as though we were in quest of physiology and not of theology , as 〈◊〉 we sought nature and set god aside . for though the true god be god in nature and not in opinion onely , yet is not all nature god ; for men , beasts , birds , trees & stones , haue each a nature that is no deity . but if your interpretation of the mother of the gods , be , that she is the earth , what need we seek further ? what do they say more that say al your gods were mortal men ? for as the earth is the mother , so are they earths children : but refer his sacrifices to what nature you can , for men to suffer ( a ) womens affects is not according but contrary to nature . thus this crime , this disease , this shame is professed in hir sacrifices , that the vildest wretch liuing would scarcely confesse by tortures . againe if these ceremonies , so much fouler then all stage-obscaenity , haue their naturall interpretations for their defence ; why should not the like pretended excuse be sufficient for the fictions poeticall ? they interpret much in the same manner : so that in that it is counted so horrid a thing to say that saturn deuoured his sons : they haue expounded it thus , that ( b ) length of time , signified by saturns name , consumeth all thinges it produceth : or as varro interpreteth it that saturne belongeth to the seeds , which beeing produced by the earth , are intombed in it again : others giue other sences and so of the rest . yet is this called fabulous theology , and cast out , scorned and excluded for all the expositions ; and because of the vnworthy fictions , expelled both from cohaerence with the naturall and phylosophycall kind , as also with the ciuill and politique . because indeed , the iudicious and learned compilers hereof , saw both the fabulous and the politique worthy reprehension ; but they durst not reprooue this as they might doe the other . that , they made culpable , and this they made comparable with that , not to preferre eyther before other , but to shew them both fit to bee reiected alike : and so hauing turned them both out of credite without incurring the danger of openly condemning the later : the third the naturall kinde might gette the lesse place in mens opinions . for the ciuill and the fabulous are both fabulous and both ciuill , both fabulous , witnesse hee that obserues their obscaenities , both ciuill , witnesse hee that obserues their confusing them together in playes and sacrifices . how then can the power of eternity ly in their handes whome their owne statues and sacrifices do prooue to bee like those fabulous reiected gods , in forme , age , sexe , habite , discent , ceremonies , &c. in all which they either are conuicted of mortallity , and attaining those erroneous honours by the diuels assistance , in or after their life or death , or else that they were true diuels them-selues that could catch all occasions of filling mens hearts with errors contagion . l. vives . womens ( a ) affects ] the priestes of cibele , the galli , who not beeing able to doe like men , suffered like women . ( b ) length of time ] cicero de nat . deo. lib. . saturne is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke and time . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of this hereafter . of the offices of each peculiar god. chap. . vvhat say you to the obsurd numitary diuision of the goddes charges-where each one must haue prayers made to him for that which hee com , maundeth ? ( of these we haue recited part but not all ) : is it not more like a scaene of scurrillity then a lecture of diuinity ? if a man should set two nurses to looke to his childe , one for the meate , and another for the drinke , as they doe two goddesses , educa and potica , hee should bee taken for a cumane asse , or a mimicall foole . and then they haue a liber , that letteth loose the masculine sperme in men , at carnall copulation , and one libera for the women , whome they hold venus ( for ( 〈◊〉 ) women , they say , doe lette forth sperme also ) and therefore they dedicate a mans priuie member to liber , and a womans to libera : besides ( b ) wine and women they subiect vnto liber , as the prouokers of lust : and in such mad manner keep they their bacchanalian feasts : where varro confesseth that the bacchae women could not possibly doe such such thinges vnlesse ( c ) they were madde ( d ) yet the senate beeing growne wiser , disliked and abolished these sacrifices . it may be heere they discryed the power of the diuels in such mens mindes as held them to be gods . truly this could not haue bene vppon the stage : there the players are neuer madde , though it bee a kinde of madnesse to honour the goddes that delight in such gracelessnesse . but what a strange distinction hath hee of the religious and the superstitious , that the later do stand in feare of the gods , and the first doe but reuerence them as parents , not fearing them as foes : and to call al the gods so good that they wil far sooner spare the guilty then hurt the guiltles : and yet for all this the woman in childe-bed must haue three gods to look to her after hir deliuerance , least syluanus come in the night and torment her : in signification wherof three men must go about the house in the night , & first strike y● thresholds with an hatchet , then with a pestle , and then sweep thē with beesomes , that by these signes of worship , they may keep syluanus out : because the trees are not pruned without iron , nor corn is not made into meal without pestles ; nor the fruits swept vp togither without beesoms : frō these three acts , three gods got names : ( e ) inter●… , of the hatchets cutting , intercisio : ( f ) pilumnus , of pilū the pestle or morter . deuerra , of verro to sweepe : and these kept syluanus from the woman in bed . thus were they fayne to haue three good against one bad , or all hadde beene too little : and these three must with their handsome neate culture , oppose his rough , sauage brutishnesse is this your goddes innocence ? is this their concord ? are these your sauing cittie deities , farre more ridiulous then your stage-goddes ? when man and woman are wedde together , godde iugatinus hath to doe : nay that 's tollerable . when the bride must bee ledde home , godde ( g ) domiducus looke to your charge : now who must keepe her at home ? godde domitius : i but who must make her stay with her husband ? why that can goddesse manturna do . oh why proceed wee further ! spare , spare mans chaster eares : let carnall affect and shamefast secresie giue end to the rest ! what doth all that crew of goddes in the bride-hall chamber vppon the departure of the ( h ) paranymphs , the feast maisters ? oh sir , not to make the woman more shamefast by their beeing present but because shee is weake and timerous , to helpe her to loose her virginity with lesse difficulty . for there is goddesse virginensis , godde subigus , goddesse prema , goddesse partunda , and venus , and priapus . if the man stood in need of helpe in this businesse , why were not one of them sufficient to helpe him ? would not venus her power serue , who they said was so called because virginity could not be lost without her helpe ? if there bee any shame in man , that is not in the gods , when the marryed couple shall thinke that so many goddes of both sexes to stand by at their carnall coniunction , and haue their handes in this businesse , will not hee bee lesse forward and shee more froward ? if ( i ) virginensis bee there to loose the virgin girdle , sub●…gus to subiect her vnder the man , and prema to presse her downe from moouing after the act , what shall * partunda haue to doe but blush and gette her out of dores , and leaue the husband to doe his businesse . for it were very dishonest for any one to fulfill her name vppon the bride , but hee . but perhaps they allow her presence because shee is a female . if shee were a male and called partundus , the husband would call more protectors of his wiues honesty against him , then the childe-bearing woman doth against syluanus . but what talke i of this , when ( k ) priapus ( that vnreasonable male ) is there vppon whose ( l ) huge and beastly member : the new bride was commanded ( after a most honest , old and religious order obserued by the matrons ) to gette vppe and sitte ? now , now lette them go , and casheere their fabulous theology from the politicall , the theater from the cittie , the stage from the temple , the poets verses from the priests documents , as turpitude from honesty , falshood from truth , lightnesse from grauity , foolery from seriousnesse ! now lette them vse all the suttle art they can in it ! wee know what they doe that vnderstand the dependance of the fabulous theology vppon the ciuill , and that from the poets verses it redoundes to the citty againe as an image from a glasse , and therefore they , not daring to condemne the ciuill kind , present the image thereof and that they spare not to spit true disgrace vppon , that as many as can conceiue them , may lothe the thing that shape presenteth and resembleth : which the goddes notwithstanding behold with such pleasure , that that very delight of theirs bewrayes their damned essences ; and therefore by terrible meanes haue they wrung these stage-honours from their seruantes in the sacrifices : manifesting heereby that them-selues were most vncleane spirits , and making that abiect , reprobate , and absurd stage-diuinity a part of this ciuill kinde that was held selected and approued , that all of it beeing nought but a lumpe of absurdity framed of such false goddes , as neuer were , one part of it might bee preserued in the priestes writings , and another in the poets . now whether it haue more parts is another question . as for varro's diuision , i thinke i haue made it playne inough that the diuinity of the stage and the citty belong both to that one politike kinde : and seeing they are both markeable with the like brandes of foule , false and vnworthy impiety , farre bee it from religious men to expect eternall life from eyther of them . lastly varro him-selfe reckons his goddes from mans originall , beginning with ianus , and so proceedes through mans life to his age , and death , ending with ( m ) naenia , a goddesse whose verses were sung at old mens funerals . and then hee mentions goddes that concernes not man , but his accidents , as apparrell , meate , and such necessaries of life , shewing what each onely could , and consequently what one should aske of each one . in which vniuersall dilligence of his hee neuer shewed whome to aske eternall life of , for which onely it is that wee are christians . who is therefore so dull , that hee conceiueth not that this man in his dilligent discouery of politike diuinity , and his direct and apparant comparison of it with the fabulous kinde , and his playne affirmation that this fabulous kinde was a part of the ciuill , desired onely ( 〈◊〉 ) to gette a place for the naturall kinde ( which hee called the phylosophers kinde ) in the mindes of men ? fully reprehending the fabulous kinde , but not daring meddle with the ciuill , onely shew it subiect to reprehension , so that it beeing excluded together with the fabulous , the naturall kinde might haue sole place in the elections of all good vnderstandings . of which kinde god willing i meane to speake more peculiarly and fully in place conuenient . l. vives . for ( a ) women ] ipsam , or ipsas . it is a great question in phylosophy . plato and aristole say no , only they let down in copulation a certain humor like vnto sweat , which hath no vse in generation : pythagoras and democritus say they are spermatique : and epicurus also after them , as he vseth to follow democritus . hipponax as a meane between them both , saith it is sperm , but not vseful in generation , because it remaineth not in the vessel of conception . ( b ) wine and 〈◊〉 ] the satyrs and mad-women called the howling-bacchae followed bacchus . here-vpon eustathius saith he had his name from that confused cry . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be mad ) and that a [ c ] more was added to help the sound . the women were also called mimallonides , of a hil in asia minor called minans , & bassarides , and thyiades of thyia where bacchus his rites had first institution . plutarch describeth their pomp thus : first , was carryed a flag on of wine , & a sprig of a vinet then one led a goate : after a boxe , a pine apple , and a vine-prop : all which afterward grew out of vse , and gaue place to better . de cupid . opum . there was also the vanne ( virgill . ) which is otherwise called the creele . seruius . varro names the vine-prop and the pine-apple , with were like the iuy lauelins y● the bacchae bore , which followed bacchus into india . these iauelins were all guirt ro●…nd with branches of the vine and iuy , this iuy they added because one kinde of it procureth madnes , and makes men drunk ( saith plutarch ) without wine , and appeaseth thē that are ready to fal into fury : indeed al iuy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to prouoke lust : the thirse is also the nuptial crown : also the lamp that they bore in honor of dionysius : but when it striues for the crowne it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the last sillable acute . in those sacrifices , the offers were rapt with fury , & thence came the name of bacchus . val. prob. bacchari , is to rage , and the bacchae were those raging bedlem women that performed this sacrifice to liber pater : they were called maenades , & he menoles quasi all mad as clement saith . euseb. ( c ) they were mad ] quiet mindes would not haue committed such fooleries , filthynesse and butcheries ; for many slaughters were committed in those sacrifices . pentheus , minus king of india , lycurgus of thrace , and orpheus , were all thus murdered . ( d ) yet the senate ] of the expulsion by a decree , read liuy lib. . ( e ) intercidona ] so it is in most of the old copyes . ( f ) pilumnus ] pilumnus and picumnus were bretheren gods . picamnus found out the mannuring of grounds , and therefore ●…as called pilumnus●…ound ●…ound out the manner of braying or grinding of corne and th●…fore was worshipped by the bakers , and , the pestle called pilum after him . ( seru ▪ in ae●… ▪ ▪ italy ( saith capella ) ascribeth the grinding of corne to pilumnus . ( lib. . ) pilum was also a 〈◊〉 weapon with a three square yron head●… , nine nches long , the staffe fiue foote 〈◊〉 : and also an instrument where-with they beat any thing to poulder in a morter . imod●…stus . the ancient heturians and latines made all their meale by morters with hand-labour . afterwards were milles inuented for fit vse : which had also plaine and wodden pestles . ( plin. l. . ) marcellus saith that pilumnus and picumnus were rulers of marriage fortunes . varro de vita pop . rom. l. . ) if the child liued , that the midwife placed it vppon the earth , for to bee straight and lucky , and then was there a bed made in the house for pilumnus and picumnus . ( d ) domiducus ] capella cals iuno so : interduca , domiduca , vnxia , and cynthia ( saith he ) thou art to be inuoked at marriages by the virgins , to protect their iourney . ( l. . ) he speaketh to iuno : thou must lead them to fortunate houses , & at the anoynting of the posts , stick down al good luck there , and when they put of their girdle in their beds , then do not faile them : al this capella ) ( h ) paranymps ] hierome called them the pronubi , such as brought the bride to hir husbands bed : the latines also called them auspices , because ( as tully saith ) they hand-fisted them and presaged good luck to the marriage : these came from the bridegroom to the bride , and returned fromhi●… to him for the vaile . tacitus hath these words of nero : he was obscaene in all things lawfull , and lawlesse , and left no villany vnpractised , but for more filthinesse , made a sollemne marriage with one of his kennell of his vnnaturall letchers called pythagoras : hee wore his vaile , sent two auspices to him , ordained the brid-bed and the nuptiall tapers . ( i ) virginensis ] capella seemes to call her cinthi●… iuno . the virgins of old wore a virgin fillet . hom. odyss . . which custome rome got vp , & kept it vntil the ruine of the empire . martia . qui zona soluit diu ligatam : who loos'd the long knit-fillet , &c. in 〈◊〉 they vse them yet . ( k ) priapus ] he was expelled from lamps●… where he was borne , for the hugenesse of his pre-pendent . seruius . lactantius writes that he & silenus his asse , being al in bacchus his company , stroue who bore the better toole : and that the asse ouer-came him , and therfore pryapus killed him . collumnella calleth him the terrible-memberd-god . ouid in his priap●…ia hath much hereof , which for shames-sake i omit . ( l ) hvg●… and beast-like ] ouid confirmeth this . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grauis 〈◊〉 , &c. since ( pryapus ) thou hast so huge a toole . and a little after . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pampi●…o caput , ruber 〈◊〉 〈◊〉 〈◊〉 . thou cro●…n'd in vines with fiery face dost fitte ▪ yet looks thy toole as fiery euery whitte . horace also vseth fascinum in the same sence : because ( saith porphyry ) that the witches often practised their crafts vpon this member : but i think rather because it kept away witch-crafts : for in dionysius his feasts , pryapus being rightly consecrated and crowned with a garland by the most honest matron of the town , this was an auoidance of al witch-craft from the corne , as augustine sheweth in the next book , out of varro : and for the auoidance of witch-craft was the bride bidden to ●…it vpon it : for pompeius festus saith that the fescenine verses that were sung at marriages seem to deriue their name frō driuing away this fascinum : so was pryapus the god of seed in marriages as wel as the fields , and worshipped that witch-craft should not hinder their fruitfulnesse , vnles it be as lactantius saith ( l. . ) y● mutinus was a god vpon whose priuy part the bride vsed to ●…it , in signe that he had first tasted their chastity : that this was priapus we shewed in the 〈◊〉 ▪ book , his office was tō make the man more actiue and the woman more patient in the first cop●…ion , as augustin here implieth . festus●…aith ●…aith also that the bride vsed to sitte on 〈◊〉 sheep-skin , to shew either that the old attire was such , or that hir chief office now was spinning of wooll : plutarch saith that when they brought the bride they laid a sheep-skin vnder hir , and she bore home a dista●…e and a spindle . ( m ) naenia ] it was indeed a funerall song , sung to the flu●… in praise of the dead , by the hired mourner , all the rest weeping : simonides his inuention . h●… . she was also a goddesse , hauing a chappel without port viminall : hir name was deriued from the voyce of the mourners : some it signifieth the end : other thinke it is drawne from the coll●… 〈◊〉 which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the out-most and treble string in instruments is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hereof 〈◊〉 the last song sung to one , called naenia . ( fest. lib. . ( n ) get a place . ] the sence is va●…s ; 〈◊〉 vnder-hand is to worke out both the poetique and politique di●…ity out of mens hearts , and leaue place onely for the naturall . of seneca's freer reprehension of the ciuill theologie then varro's was of the fabulous . chap. . bvt the liberty that this man wanted in reprehending that ciuill diuinity which was so like to the stages , anneus seneca ( whom some proofes confirme to 〈◊〉 liued in the ( a ) apostles times ) wan●…ed it not fully , though in part he did : in his workes written he had it , but in his life he lackt it . for in his ( b ) booke against superstitions , farre more free is he in beating downe the politicall kinde of theology , then varro was against the poeticall . for speaking of images , the immortall and sacred gods ( saith he ) doe they consecrate in a vile , dead , and deiected substance , confining them to shapes of men , beasts , fishes and ambiguous monster-like creatures : calling them deities ; which if one should meete aliue w●…●…sters and prodigies . and a little after , speaking of naturall diuinity , 〈◊〉 reiected some opinions proposeth himselfe a question thus : shall i bele●… ( ●…aith one ) that heauen and earth are gods , that their are some vnder the 〈◊〉 , and some aboue it ? shall i respect plato , or ( c ) strato the peripatetique while this makes god without a soule , and that , without a body ? answering then to the question : what then saith he ? dost thou thinke there is more truth in the d●…eams of romulus , tatius , or tullus hostilius ? tatius dedicated goddesse cloacinia , 〈◊〉 , picus and tiberinus : hostilius , feare and palenes , two extreame affects of 〈◊〉 : the one beeing a perturbation of an affrighted minde , the other of the bodie : not a disease but a colour . are these more like gods , inhabitants of heauen ? a●… of their cruell and obscaene ceremonies , how freely did hee strike at them ? one geldeth himselfe , another cuts off his torne partes : and this is their propitiation for the gods anger : but no worship at all ought they to haue that delight in such as this is . the fury and disturbance of minde in some is raised to that hight by seekeing to appease the gods , that ( d ) not the most barbarous and ( e ) recorded tyrants would desire to behold it . tyrants indeed haue 〈◊〉 off the parts of some men , but neuer made them their owne tormentors . ( f ) 〈◊〉 haue beene gelded for t●…eir princes lust : but neuer commanded to bee their owne gelders . but these , kill themselues in the temples , offring their vowes in 〈◊〉 and wounds . if one had time to take enterview of their actions , hee 〈◊〉 ●…ee them do things so vnbeseeming honesty , so vnworthy of freedome , & ●…like to sobernesse , that none would make question of their madnesse , if they 〈◊〉 fewer : but now their multitude is their priuiledge . and then the capitoll 〈◊〉 that hee recordeth , and fearelessly inueigheth at , who would not hold 〈◊〉 mad ones , or mockeries ? for first in the loosing of ( g ) osyris in the aegiptian sacrifices , and then in the finding him againe , first the sorrow and then ●…eir great ioye , all this is a puppettry and a fiction , yet the fond people ●…ugh they finde nor loose not any thing , weepe , for all that , and reioice againe 〈◊〉 heartily as if they had : i but this madnesse hath his time . it is tolerable ( 〈◊〉 hee ) to bee but once a yeare madde . but come into the capitol , and you 〈◊〉 shame at the madde acts of publike furor . one sets the gods vnder their king ▪ mother tells ioue what a clocke it is , another is his serieant , and another 〈◊〉 〈◊〉 rubbing of him as if hee anointed him . others dresse iuno and minerua th aire , standing a farre off the temple , not onely of the image , and tricking wi●…●…ir fingers as if they were a combing and crisping it : another holds the glasse , and another bids the gods to ( h ) bee his aduocates . some present them with scrolles , and propound their causes to them . one old ( i ) arch-plaier plaid the mimike continually in the capitoll , as if the gods had found great sport in him whom the world had reiected . nay there yee haue all trades worke to the gods , and a little after : but these though they bee idle before the gods , yet they are not bawdy , or offensiue . but some sit there , that thinke ioue is in loue with them : neuer respecting iuno 's poetically supposed ( k ) terrible aspect . this freedome varro durst not assume , hee durst goe no farther then theology poeticall : but not to the ciuil which this man crusheth in sunder . but if we marke the truth , the temples where these things are done , are worse then the theaters where they are but fained . and therefore seneca selecteth those parts of this ciuill theology for a wise man to obserue in his actions , but not to make a religion of . a wise man ( saith he ) will obserue these as commands of the lawes , not as the pleasures of the gods , and againe : wee can make mariages , nay and those vnlawfull ones ▪ amongst the gods , ioyning brother and sister : mars and ( l ) bellona , vulcan and venus : neptune and salacia : yet some we leaue single , as wanting ( m ) meanes of the bargaine , chiefly some beeing widowes , as populonia , fulgura , and rumina , nor wonder if these want sutors . but this rable of base gods forged by inueterate superstition , wee will adore ( saith hee ) rather for lawes sake then for religions , or any other respect . so that neither law nor custome gaue induction to those things either as gratefull to the gods or vse-full vnto men . but this man whom the philosophers as ( n ) free , yet beeing a great ( o ) senator of rome , worshipped that hee disauowed , professed that hee condemned and adored that hee accused : because his philosophy had taught him this great matter , not to bee superstitious in the world , but for law and customes sake to imitate those things in the temple , but not acte them in the theater : so much the more damnably , because that which he counterfeited , he did it so , that the ( p ) people thought hee had not counterfeited : but the plaier rather delighted them with sport , then wronged them with deceite . l. vives . apostles ( a ) times ] it may bee the proofes are the epistles that are dispersed vnder the name of him to paul , and paul vnto him : but i thinke there was no such matter . but sure it is , that he liued in nero's time , and was consull then : and that peter and paul suffred martirdome about the same time . for they , and hee left this life both within two yeares : it may be both in one yeare , when silius nerua , and atticus vestinus were consulls . ( b ) booke against superstitions ] these , and other workes of his are lost : one of matrimony , quoted by hierome against iouinian : of timely death : lactant , of earth-quakes mentioned by himselfe . these , and other losses of old authors andrew straneo my countriman in his notes vpon seneca , deploreth : a tast of which he sent me in his epistle , that vnited vs in friendship . he is one highly learned , and honest as highly , furthering good studies with all his power himselfe , and fauoring all good enterprises in others . ( c ) strato ] son to archelaus of lanpsacus : who was called the phisicall because it was his most delightfull studie , hee was theophrastus his scholler , his executor , his successor in his schoole , and maister to ptolomy philadelphus : there were eight strato's . laërt . in uit. ( d ) that not the ] the grammarians cannot endure n●… and quidem to come together : but wee reade it so in sixe hundred places of tully , pliny , l●… and others : vnlesse they answere vnto all these places that the copiers did falsify them . i doe not thinke but an interposition doth better : this i say . ( e ) recorded ] as dyonisius , phalaris , mezentius , tarquin the proud , sylla , c●…a , marius , tiberius , cla●… , and caligula . ( f ) some haue ] the persian kings had their eunuches , in whome they put especiall trust . [ so had nero ] ( g ) osyris ] hee beeing cut in peeces by his brother typhon , and that isis and orus apollo had reuenged his death vpon typhon , they went to seeke the body of osyris with great lamentation , and to isis her great ioy , found it , though it were disparkled in diuers places : and herevpon a yearely feast was instituted on the seeking of osyris with teares , and finding him with ioy . lucane saith herevpon nunquam satis qua●…us osyris : the ne're wel-sought osyris . ( h ) be his aduocates ] uadaeri is to bring one to the iudge at a day appointed , vadimonium , the promise to bee there . so the phrase is vsed in tully , to come into the court , and the contrary of it is , non obire , not to appeare , pliny in the preface of his history , and many other authors vse it : the sence here is , they made the gods their aduocates like men , when they went to try their causes . ( i ) arch-plaier ] archimimus , co●… of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to imitate because they imitated their gestures whom they would make ridiculous , as also their conditions , and then they were called ethopaei , and ethologi whereof comes ethopeia . quintil. pantomimi were vniuersall imitators ; archimimi , the chiefe of all the mimikes , as fano was in vespasians time . who this was that seneca mentions , i know not . ( k ) terrible ] she was iealous and maligned all her step-sons and ioues harlots , so that shee would not forbeare that same daedalian statue which ioue beeing angry threatned to marry in 〈◊〉 . for being reconciled to him , she made it be burnt . plut. hence was numa's old law . no 〈◊〉 touch iuno's altar . sacrifice a female lambe to iuno , with disheueled hayre . ( l ) bellona ] some ●…ke her his mother , and nerione ( or as varro saith , neriene ) his wife : which is ( as gel●… ) a sabine word , & signifieth vertue and valour , and thence came the nero's surname . ●…es had it from the greekes : who call the sinewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thence comes our [ ner●… ] and the latine neruus . plaut . trucul . mars returning from a iourney salutes his wife ne●… 〈◊〉 noct. att. lib. . ( m ) meanes of the bargaine ] that is one to bee coupled with : hen●…●…es the latine phrase quaerere condicionem filiae , to seeke a match for his daughter 〈◊〉 lib. . cic. philipp . it was vsed also of the lawiers in diuorses . conditione tua 〈◊〉 〈◊〉 . i le not vse thy company . ( n ) as free ] we must seeme philosophy ( saith seneca ) to be free : vsing free , as with a respect , not simply . ( o ) seneca ] hee was banished by claudius : but 〈◊〉 being executed , and agrippina made empresse , she got his reuocation , and senatorship ●…torship of the emperor , that hee might bring vp her sonne nero. so afterward tr●…●…ximus and he were consulls . ulp. pandect . . hee was won derfull ritch . tranquill tatius . the gardens of ritch seneca . ( p ) people ] his example did the harme , which ele●…●…ed ●…ed to auoide macchab. . . with far more holinesse and philosophicall truth . seneca his opinion of the iewes . chap. . this man amongst his other inuectiues against the superstitions of politique 〈◊〉 theology condemnes also the iewes sacrifices , chiefly their saboaths : say●… 〈◊〉 by their seauenth day interposed , they spend the seauenth part of their 〈◊〉 idlenesse , and hurt themselues by not taking diuers things in their time ●…et dares he not medle with the christians ( though then the iewes deadly 〈◊〉 vpon either hand , least he should praise them against his countries old cus●… or dispraise them perhaps against ( a ) his owne conscience . speaking of the 〈◊〉 , he saith : the custome of that wicked nation getting head through all the world , the vanquished gaue lawes to the vanquishers . this hee admired , not ●…ing the worke of the god-head . but his opinion of their sacraments hee subscribeth . they know the cause of their ceremonies ( saith hee ) but most of the people doe they know not what . but of the iewish sacrifices how farre gods institutions first directed them , and then how by the men of god that had the mistery of eternity reuealed to them , they were by the same authority abolished , wee haue both els-where spoken chiefly against the ( b ) manichees , and in this worke in conuenient place meane to say some-what more . l. vives . against ( a ) his owne ] nero hauing fired rome , many were blamed for the fact by the villens of his court , and amongst the rest the christians whom nero was assured should smart for all , because they were of a new religion : so they did indeede and were so extreamely tortured that their pangs drew teares from their seuerest spectators . seneca meane while begged leaue to retire into the contrie for his healths sake : which not obtayning , hee kept himselfe close in his chamber for diuers moneths : tacitus saith , it was because hee would not pertake in the malice that nero's sacriledge procured : but i thinke rather , it was for that hee could not endure to see those massacres of innocents . ( b ) manichees ] they reuiled the old testament and the iewes lawe . august , de haeres . ad quodvultdeum , them scriptures they sayd god did not giue , but one of the princes of darkenesse . against those augustine wrote many bookes . that it is plaine by this discouery of the pagan gods vanity , that they cannot giue eternall life , hauing not power to helpe in the temporall . chap. . now for the three theologies , mythycall , physicall and politicall : or fabulous , naturall and ciuill : that the life eternall is neither to be expected from the fabulous , for that the pagans themselues reiect and reprehend , nor from the ciuill , for that is prooued but a part of the other : if this bee not sufficient to proue , let that bee added which the fore-passed bookes containe , chiefely the . concerning the giuer of happinesse : for if felicity were a goddesse , to whom should one goe for eternall life but to her ? but being none , but a gift of god , to what god must we offer our selues , but to the giuer of that felicity , for that eternall and true happinesse which wee so intirely affect ? but let no man doubt that none of those filth-adored gods can giue it : those that are more filthyly angry vnlesse that worship be giuen them in that manner , and herein proouing themselues direct deuills : what is sayd i thinke is sufficient to conuince this . now hee that cannot giue felicity how can he giue eternall life ? eternall life , wee call endlesse felicity , for if the soule liue eternally in paines , as the deuills do , that is rather eternall death . for there is no death so sore nor sure , as that which neuer endeth . but the soule beeing of that immortall nature , that it cannot but liue some way , therefore the greatest death it can endure is the depriuation of it from glory , and constitution in endlesse punishment . so hee onely giueth eternall life ( that is endlessely happy ) that giueth true felicity . which since the politique gods cannot giue , as is proued : they are not to bee adored for their benefits of this life as wee shewed in our first fiue precedent bookes : and much lesse for life eternall , as this last booke of all , by their owne helpes hath conuinced . but if any man thinke ( because old customes keepe fast rootes ) that we haue not shewne cause sufficient for the reiecting of their politique theology , let him peruse the next booke , which by the assistance of god i intend shall immediately follow this former . finis lib. . the contents of the seauenth booke of the city of god. . whether diuinity be to be found in the select gods , since it is not extant in the politique theology . chapter . . . the selected gods , and whither they be excepted from the baser gods functions . . that these gods elections are without all reason , since that baser gods haue nobler charges . . that the meaner gods beeing buried in silence more better vsed then the select , whose 〈◊〉 were so shamefully traduced . 〈◊〉 . of the pagans more abstruse phisiologicall doctrine . . of ●…rro his opinion that god was the soule 〈◊〉 world , and yet had many soules vnder 〈◊〉 on his parts , al which were of the diuine nature . . whether it stand with reason that ianus and terminus should be two gods . . 〈◊〉 the worshippers of ianus made him two 〈◊〉 yet would haue him set forth with 〈◊〉 〈◊〉 〈◊〉 ●…es power , and ianus his compared 〈◊〉 〈◊〉 ●…ther ianus and ioue bee rightly di●… 〈◊〉 or no. 〈◊〉 of ioues surnames , referred all vnto 〈◊〉 〈◊〉 god , not as to many . 〈◊〉 〈◊〉 iupiter is called pecunia also . 〈◊〉 〈◊〉 the interpretation of saturne and 〈◊〉 ●…roue them both to be iupiter . 〈◊〉 〈◊〉 the functions of mars and mercury . 〈◊〉 of certaine starres that the pagans call 〈◊〉 . 〈◊〉 of apollo , diana and other select gods , 〈◊〉 ●…ts of the world . 〈◊〉 that varro himselfe held his opinions of 〈◊〉 〈◊〉 be ambiguous . . the likeliest cause of the propagation of paganisme . . the interpretations of the worship of saturne . . of the sacrifices of ceres elusyna . . of the obscaenity of bacchus sacrifice . . of neptune , salacia and venillia . . of the earth held by varro to be a goddesse , because the worlds soule ( his god ) doth penetrate his lowest part and communicateth his essence there-with . . of earths surnames and significations which though they arose of diuers originalls , yet should they not be accounted diuers gods . . what exposition the greeke wise-men giue of the gelding of atys . . of the filthinesse of this great mothers sacrifice . . of the naturallists figments , that neither adore the true diety , nor vse the adoration thereto belonging . . that varro's doctrine of theology hangeth no way togither . . that all that the naturalists refer to the worlds parts , should be referred to god. . the means to discerne the creator from the creatures , and to auoide the worshipping of so many gods for one , because their are so many powers in one . . the peculiar benefits ( besides his common bounty ) that god bestoweth vpon his seruants . . that the mistery of our redemption by christ was not obscure in the precedent times , but continually intimated in diuers significations . . that christianity onely is of power to lay open the diuills subtilly and delight in illuding of ignorant men . . of numa his bookes which the senate for keeping their misteries in secret , did command should be burned . . of hydromancy whereby numa was mocked with apparitions . finis . the seventh booke of the cittie of god : written by saint augustine bishop of hippo , vnto marcellinus . whether diuinity be to be found in the select gods , since it is not extant in the politique theologie . chap. . vvhereas i employ my most diligent endeauor about the extirpation of inueterate and depraued opinions , which the continuance of error hath deeply rooted in the hearts of mortall men : and whereas i worke by that grace of god ( who as the true god is able to bring this worke to effect ) according to my poore talent : the quicke and apprehensiue spirits that haue drawne full satisfaction from the workes precedent , must beare my proceedings with pardon , and pacience : and not thinke my subsequent discourse to bee superfluous vnto others because it is needlesse vnto them . the affirmation that diuinity is not to bee sought for terrestriall vies ( though thence wee must desire all earthly supplies that we neede ) but for the celestiall glory which is neuer not eternall , is a great matter . this diuinity , or , let mee say deity ; for this ( a ) word our christians haue now in vse as expressly traduced from the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this diuinity therefore or deity is not in that politique theology which m. varro discourseth of in his . bookes : that is , the worship of any god there expressed will not yeeld to man eternall life : hee that will not bee perswaded this is true , out of our sixth booke last finished , when hee hath read this , i beleeue shall not finde any point of this question left vndiscussed : for some perhaps may thinke that the selected gods of varro's last booke ( whereof wee sayd some what ) and none but they are to bee honored for this eternall beatitude . i say not herein as ( b ) tertullian said , with more conceite prehaps then truth : if the gods be chosen like ( c ) scallions , then the rest are counted wicked . this i say not , for i see that out of an elected sort , another perticular election may be made : as out of a company of elected souldiars one is elected for this office in armes and another for one not so weighty : and in the church , when the elders are elected , the others are not held reprobate : beeing all gods good faithfull elect . in architecture , corner and foundation stones are chosen , yet the rest are not refused but will fit other places . grapes are chosen to eate : but they are not worth nought which we leaue for wine . the matter is plaine and needes no farther processe . wherefore neither the gods nor their seruants are falty , in that they are selected from many : but let vs rather looke what the selected are , and what is the end of their selection . l. vives . this ( a ) word ] vsed by hierome , lactantius and fulgentius : the greekes deriued the substantiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diuinity , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diuine : which substantiue the christians tooke in as large a sence as the word it selfe diuine : and when the would expresse gods nature with the fittest tearme , they vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so doth athanas. both the gregories and other grecians : which they might rather do ( saith quintillian ) then the latines . but yet all the strict rules of art could not keepe the latines from vsing deitas , the deity in expressing gods proper nature : nor is it extended so farre as diuine , is , or diuinity : for they are spoken of bookes , deeds , men , &c. but neither deitas , or deus are praedicates for them , though they bee diuine . and therefore methinkes ualla doth blame the christian writers vndeseruedly , to say they vse a new word , not heard of before . ( in dialectica . ) for to take away the greekes authority of framing themselues words , is to cancell their old priuiledges . ( b ) tertullian . ] of him read hierome de scriptor . eccl. hee was a priest of carthage sonne to a vice consull : quicke witted and vehement : he liued in the times of seuerus and caracalla , and wrot much : which being recorded i surcease 〈◊〉 ●…count . ciprian the martir passed not a day without reading a peece of his workes : but called him his maister , yet fell hee to bee a montanist , through the enuy and malice of the clergy of rome . all this hath hierome . his bookes , lay many ages lost , at last this very yeare when this booke came forth , beatus rhenanus of sletstad , a learned scoller found them in germanie , and set them forth at frobenius his presse . ( c ) scallions . ] bulbus is a name to all rootes that are like onions . palladius vseth it for the lilly roote : but the proper bulbi are they that t●… arabians all mergarides , and prouoke lust as martiall shewes . plinny . lib. . saith the chiefe of those bulbi are the squillae or sea vnions , of which sort the roote called epimenidia is onely fit to eate . theophrast . lib. . the rest are not for meate . the selected gods , and whether they be exempted from the baser gods functions . chap. . those ( a ) selected gods , varro commendeth in one whole booke , and these they are ianus ioue , saturne , genius , mercury , appollo , mars ; vulcan , neptune , sol , orcus , liber pater , tellus , ceres , iuno , luna , diana minerua ; venus , and vesta . in these are 〈◊〉 males and . females . now ( b ) whether are they called select , for their princi●…●…arges in the world , or for that they were more knowne & adored then ●…he 〈◊〉 〈◊〉 because of their greater charges , then may they not come to meddle 〈◊〉 ●…ty businesses of the baser gods . but at the conception of the child , 〈◊〉 those petty gods charges arise , ianus is making fit receit for the seede : 〈◊〉 hath businesse in the seed also ; ( d ) liber is making the mans seed flow ●…ly : and libera whome they say is venus , she is working the like in the 〈◊〉 : all these are of your selected gods . but then there is mena , the god●…●…he female fluxe , a daughter of ioue but yet a base one . and ( f ) this sway 〈◊〉 , he giueth to iuno also , in his booke of the select ones amongst whom 〈◊〉 ●…eene : and here is iuno lucina together with her stepdaughter mena , rule 〈◊〉 〈◊〉 bloud . and then there are two obscure fellowes ( of gods ) vitumnus 〈◊〉 ●…us , one giueth vitall breth , and another sence to the child be●… these two base gods do more seruice here then all the other great 〈◊〉 gods , for what is all that the heape together in the womans wombe , 〈◊〉 life and sence , but as a lumpe of ( g ) clay and dust . l. vives . those . ( a ) selected . ] to the twelue counsellor gods ( before remembred ) were twelue other added , as nobles but not senators : yet such as had greate charge in the world , and gre●… share in diuers consultations , as others of other meaner sort haue sometimes . seneca 〈◊〉 that ioue made ianus one of the conscript fathers and consull of the afternoone : but 〈◊〉 ●…ee scoffeth , though indeed all these god-stories are but meere fopperies . and 〈◊〉 the couples iupiter and iuno , saturne and tellus , mercury and minerua ( but not ●…d , but both of one science ) as bacchus and ceres , apollo , diana and , are ) then mars and venus the two louers , uulcan and vesta the two fires : sol and luna the worlds two lights : marry ianus , neptune , genius and orcus the goddesse vnchosen , are all too base for them . ( b ) whether ] a problematique forme of argument . ( c ) saturne ] comming of satu●… , a thing sowne . var. de lin. lat . l. . ( d ) liber ] cicero ( de nat . deor . . ) saith that liber bacchus , sonne to ioue and semele , is one , and liber that the romaines worship so reuerently with libera and ceres is another . that these two later were ceres children , and so called liberi : libera was daughter to ceres , and called proserpina , saith he . in uerr . actio . . these three had a temple neare the great circuite , vowed by a. posthumus dictator , and renewed by tiber●… caesar. tacit. lib. . ( e ) mena ] the moone : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greeke , because the womens fluxe follows her motion . arist. de anima . shee was the daughter of ioue and latona : and therefore he calleth her iuno's step-daughter : but by this name she is vnknowne to the latines . ( f ) this sway ] the women adored iuno fluona , for stopping this fluxe at conceptions . festus . ( g ) cl●… and dust , ] alluding to mans beginning and end . genesis . in claye hee began , and in dust bee shall end . that these gods elections are without all reason since that baser gods haue nobler charges . chap. . bvt why doth hee call so many of the selected gods to this charge , and the●… vitumnus and bentinus get the principall offices of all the rest ? select ianus , he maketh way for the seed : select saturne hee brings it : select liber , hee puts it freely forth : and so doth libera ( a ) be shee ceres or venus , to the women , select iuno with her daughter mena's helpe , brings fluxe of blood to ( b ) nourish the birth . but base vitumnus , he brings life to it : obscure sentinus , he giues it sence . which two guifts are as farre aboue the rest , as they are short of reason . for as the reasonable creature excelleth that which is but onely sensitiue , as the beast : so the sensitiue must needes excell that which hath neither sence nor life . so that vitumnus the quickner , and sentinus the sence-giuer had more reason to be selected , then either ianus the seed-guider , saturne the giuer , or liber and libera the loosers ▪ which seede it were vnworthy to imagine , vnlesse it were animated and made sensitiue : which select gifts the select gods giue not , but onely a couple of poore obscure fellowes that must stand at the doore when these are let in . if they reply , ianus is god of all beginnings , and therefore iustly openeth the wombe : saturne of all seede , and therefore iustly worketh in the mans sowing of it : liber and libera of the distillation of seede in all spermaticall creatures , and therefore must worke in this dispersing of mans : iuno of all births and purgations , and therefore iustly must haue a hand in the womans at this time : w●… what of vitumnus and sentinus , haue they dominion ouer all things liuing and sensitiue ? if it bee granted , then see how these two are aduanced . for seedes to growe on earth is earths nature : but to liue and haue sence , that comes from the gods of the starres , they say . but if they say that these two haue swaye onely ouer fleshly sensitiues ; why then could not hee that giueth sence to fishes and all things else , giue flesh sence also , and extend his generall power through each peculiar ? what need then of vitumnus and sentinus ? if hee that rules life and sence , rule all things else , and gaue the charge of fleshly sensitiues to these his two seruants , as a place of no credite : kept these selected gods so fewe attendants , that they could not commit the said base offices to some of their followers , but must debase all ( their cause of selection ) their nobility to bee ioyned fellow-worke-men with such a base couple ? nay iuno the selected queene of all the selected ( c ) ioues wife and sister , yet is interduca to the children , and worketh with a couple of base goddesses adeona and abeona . and there is goddesse mens , that sends the childe a good minde , shee 's no select , and yet ( d ) how can a greater guift be giuen to man ? now iuno playes iterduta , and domiduca , as though it were such a matter to make a iourney or to come well home , if one bee not in his right minde : yet the goddesse of this good guift was none of the select . truely shee deserued it before minerua ( e ) that had charge of the childes memory in this quartering of duties . for who doubteth that it is better to haue a good minde , then a memory neuer so capable ? for hee that hath a good minde is neuer euill . but ( f ) many wicked men haue admirable memories , and are so much worse because they cannot forget their euill cogitations . yet is minerua selected . and for vertue and felicitie , ( of whom our fourth booke treateth ) those goddesses they had , but neuer selected them , whilest mars and orcus , the one the causer of death , and the other the receiuer , these were selected . seeing therefore that in these worthlesse affaires , shared amongst so many , the patritian and plebeian god , worke all together in huggermugger : and that some gods that were not held worthy of selection , had more honorable charges in the businesses , then the selected : it resteth to beleeue , that their being knowne to the vulgar more then the other , and not their bearing charge aboue the other , put in their names 〈◊〉 this bill of selection . and therefore varro himselfe saith , that ( g ) many father-gods and mother-goddesses , were growne ignoble , like mortall men . if therefore felicity bee not to bee placed amongst those selects , because they gotte their places rather by chance then desert : yet surely fortune should bee one amongst them , or rather aboue them , who giueth not her gifts by reason , but euer casualty , as it falleth out . shee of right should haue beene their chiefe , as shewing 〈◊〉 ●…er chiefly vpon them ; when as we see it was no vertue nor reasonable 〈◊〉 of theirs but onely the power of fortune ( as all their adorers doe be●… 〈◊〉 made them bee selected . for witty salust it may bee excluded not 〈◊〉 ●…hen he sayd . fortune ruleth in euery thing : disposing them rather accord●…●…ill then vnto truth . for they can shew no reason why venus should bee 〈◊〉 vertue obscure , seeing both are made goddesses , and their merits are ●…parable . if venus deserued her enhansement in this , that more affect her 〈◊〉 ●…ue , why then is minerua famous , and lady money obscure , seeing that 〈◊〉 of men there is ( h ) more loues coyne then knowledge ? and euen in the 〈◊〉 , you shall not finde one but it is set to sale , and still there is more respect 〈◊〉 ●…hich respecteth other ends ( i ) then to that which other ends doe most 〈◊〉 if therefore the fond vulgar were the selectors , why was not money pu●… 〈◊〉 minerua , since all their trades aime at money ? but the wise-men selected 〈◊〉 ●…hy was venus preferred before vertue , which all reason will of right 〈◊〉 certainely ( as i sayd ) if fortune ( who as they thinke , that thinke her 〈◊〉 ●…ull ) ruleth in euery thing ( disposing them rather according to her lust 〈◊〉 then to right or reason ) had so much power ouer the gods , that shee 〈◊〉 ●…nce and obscure whom shee list , then should the first place of the 〈◊〉 〈◊〉 right haue beene hers , that had such authoritie ouer the state of the 〈◊〉 . but may wee not thinke that fortune was fortunes owne foe , and so kept 〈◊〉 〈◊〉 the place ? sure it was so : shee was her owne foe , that could giue ad●…ments to others , and tooke none her selfe . l. vives . 〈◊〉 ( a ) bee shee ] wee said shee was sister to dionysius , and that they two betoken the sunne and moone , that rule in naturall seedes of all sorts , we wil shew that luna is also uenus and ceres . apulei . metamorph. lib. . macrob. saturn . . val. prob. seruius in georg. . prophyry saith the moones generatiue vertue is called ceres . uirgill , following varro , ioynes liber and ceres : whence it is plaine that ceres was also called libera . ( b ) to norish . ] hereof plin. lib. . it is the matter or substance fitted for generation the masculine seed congealing in it , and so growing to perfection , when it flowes in women with child , their burthen is dead , or corrupted . nigidius . then this bloud menstruall there cannot be a more filthy , nor venemous thing : which alone is inough to curbe and dash the proud heart of man. ( c ) wife and sister . ] uirgill : it is common . ( d ) how can . ] this is all the philosophers saying : a man is the wonder of the world , and the mind the wonder of the man. ( e ) that had charge . ] in mineruas feasts the children caried new yeares-gifts to their maisters and made a play day of that , to do seruice to minerua that ruled the memory , the store-house of discipline , and the especiall signe of wit in little children as quintilian saith ; shee ruleth the wit also and was called the birth of ioues braine . ouid. fastor . pallada nunc puri tener 〈◊〉 ornate puellae : qui bene pl●…arit pallada doctus erit . now pallas temple ( youthes and damsells ) fill . he that can please her shall haue wit at will , and so he proceedeth . ( f ) many wicked . ] plato in his thaetetus , saith that the cholericke person is the best memoried : gessing doubtlesse by the hot and dry braine . ( g ) many father gods . ] ioue is aboue saturne , and he aboue caelus , whose parents are vnknowne , though phurnutus calls his father by the name of aemon , iuno also is more famous then ops , and shee then her mother . ( h ) more loues coyne . ] querenda pecunia primum est : vertus post nummos haec ianus summus ab imo perdocet : haec recinunt iuuenes dictata , senesque . first coyne , then vertue : this doth ianus sing , and this through mouthes of youth and age doth ring . euripides presents one in a humor neglecting althings , all reproches for wealth : his reason is : why what ? doe they aske how good one is ? how honest ? no , how ritch ? each one is that which hee possesseth . ( i ) then to that which . ] a difference of reading , but it is reformed , the axi●… is aristotles , poster . . that , whose end respecteth another is not so good as the end it respecteth , and principles are both plainer and before their conclusions , in precedency , though here he speake not so much of the finall cause as of the efficient . but in his ethickes he teacheth that the things respected are better then the things respecting . that the meaner gods being buried in silence were better vsed then the select , whose falts were so shamefully traduced . chap. . now any one that longed after honor might gratulate those selected gods and say their selection had bin good if it had not rather beene vsed to their disgrace then their honors , for the basenesse of the meaner sort kept them from scornes . indeed we do laugh when wee see how fond opinion hath parted them into squadrons , and set them to worke vpon trifles like ( a ) spittle men , or the ( b ) gold-smith in the siluer-streete , where the cup goeth through so many hands ere it 〈◊〉 done , when as one good worke-man might do all himselfe . but i thinke they had each such little shares , to learne their worke the sooner , least the whole should haue beene too long in learning . but we can scasely finde one of the vnselected gods that is be come infamous by any foule act doing : but scarcely one of the select , but on the contrary . the latter came downe belike to the base workes of the first , but the first ascended not to the high crimes of the later . in ( c ) deed of ia●…s i finde nothing blame-worthy : perhaps he liued honestly and out of the ( d ) ranke of villaines , he receiued saturne courteously , being expelled his kingdome , and shared his state with him , and they built two cities , the one ianiculum , the other saturnia . but those sencelesse adorers of idolatry and filthinesse , haue made him a very monster : some-times with two faces , some-times with foure . did they desire that since the other gods had lost all ( e ) honesty of face by their fowle actes , his innocence should bee the more apparant by his many fore-heads ? l. vives . i ( 〈◊〉 ) spittle-men ] a diuerse reading : ours is the best as i thinke . hee doth meane such 〈◊〉 as had the gathering of some abiect pence , of little or no vse to the state : some fragments of collections . ( b ) goldsmiths ] one carues , one guildes one sets on an eare , or a corner 〈◊〉 like , though the plate sellers are not gold-smiths , but put their worke out to the gold-smiths them-selues or rather bankers , or exchangers : the workemen kept shops about the great market place . uitru . l. . liu. lib. . to get thee out of the market place , is plautus phrase in his 〈◊〉 augustine vseth the syluer-streete here , for a place where the gold-smiths wrought . ( c ) 〈◊〉 ] hee was borne in italy , and raigned there with cameses borne there also : the 〈◊〉 as called camesena , the cittie ianiculum : but he dying , ianus ruled all , and entertained saturne in his flight from crete : learned husbandry of him , and shared his kingdome with 〈◊〉 giuing him mount tarpeius , whereon there stood a tower and a little towne which he called saturnia : aeneas would haue called it aeneopolis afterwards , but it kept the olde name saturnia still : there were some monuments of it remained long after : the saturnian gate called afterward padana , as the writing on the wall testifieth ; and the temple of saturne in the entrance . tarquin the proud afterwards building iunos temple , and saturne being as it were expelled from thence also by his sonne , the whole capitoll was dedicated in the name of great omnipotent iupiter . uirg . aeneid . . seru. ibid. ouid. fast . . eutrop. solin . macrob. diony . & pru●… . there is a booke vnder berosus the chaldaeans name that saith ianus was noah : i hold th●…●…ke nothing but meere fables , worthy of the anian commentaries . of ianus , 〈◊〉 〈◊〉 shall heare more . ( d ) ranke of villaines . ] ouid. ( fast . . ) saith hee rauished 〈◊〉 who was afterwards called carna , and made goddesse of hinges : but augustine either 〈◊〉 forgot it , or else held it but a false fiction . ( e ) honesty of face ] the face and the fore●…●…en for shame . hence is plinies perfricare faciem , & frontem in quintilianum , to 〈◊〉 ashamed . lucan . nec color imperii , nec frons erit vlla senatus : the court will want all shame , the state all shape . and persius . exclamet melicerta perisse — frontem de rebus — let melicerta crye — all shame is fledde . of the pagans more abstruse physiologicall doctrine . chap. . 〈◊〉 let vs rather heare their naturall expositions , where-with they would 〈◊〉 ●…ne to cloake their pitious errors as in cloudy mysteries . first varro so ●…nds them , that he saith the pictures , shapes and vestures of the gods were 〈◊〉 of old for the deuoute , therein to contemplate the worlds soule , and the parts thereof , that is the true gods in their mindes : whereof such as erected hu●…e shapes , seemed to compare the immortall essence vnto the soule in man , and 〈◊〉 〈◊〉 vessell should bee put for the thing it selfe , and a flaggon ( a ) set in libers 〈◊〉 , to signifie wine , taking the continent for the contained ; so by that hu●… shape , the reasonable soule in the like included might bee expressed , of 〈◊〉 ●…ure they say that god , or the gods are . these are the mysticall doctrines 〈◊〉 ●…is sharpe witt went deepe into , and so deliuered . but tell mee thou acc●…n , hast thou lost that iudgement in these mysteries that made thee say , that they that first made images , freed the cittie from all awe , and added error to error , and that the old romaines serued the gods in better order without any statues at all ? they were thy authors for that thou spokest against their successors . for had they had statues also , perhaps feare would haue made thee haue suppressed thy opinion of abolishing images , and haue made thee haue sought further for these vaine mythologies and figments : for thy soule , so learned and so ingenious ( which we much bewaile in thee ) by being so ingratefull to that god ( by whom , not with whom it was made : nor was a part of him but a thing made by him , who is not the life of all things , but all lifes maker ) could neuer come to his knowledge by these mysteries . but of what nature and worth they are , let vs see . meane time this learned man affirmeth , the worlds soule intirely to bee truly god , so that all his theologie being naturall , extendeth it selfe euen to the nature of the reasonable soule . of this naturall kinde hee speaketh briefly in his booke whence we haue this : wherein wee must see whether all his mysticall wrestings can bring the naturall to the ciuill , of which he discourseth in his last booke of the select gods : if he can , all shall be naturall . and then what need hee bee so carefull in their distinction ? but if they be rightly diuided , seeing that the naturall that he liketh so of is not true , ( for hee comes but to the soule , not to god that made the soule : ) how much more is the ciuill kinde vntrue and subiect , that is , all corporall and conuersant about the body as his owne interpretations being dilligently called out , shall ( by my rehearsall ) make most apparent . l. vives . flaggon ( a ) oenophorum , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wine , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry , iuuenall vseth the word . sat. . and apuleius asin. l. . & . and martiall . pliny saith , it was a worke of the rare painter praxitales : but he meanes a boy bearing wine . beroaldus out of this place gathereth that they vsed to set a flaggon of wine in bacchus temple : it is more then hee can gather hence , though it may be there was such an vse . of varro his opinion that god was the soule of the world , and yet had many soules vnder him in his parts , all which were of the diuine nature . chap. . the same varro speaking further of this physicall theology ( a ) saith , that he holds god to be the soule of the world , which the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and ( b ) that this world is god. but as a whole man , body and soule , is called wise of the soule onely , so is the world called god in respect of the soule onely , being both soule and body . here ( seemingly ) he confesseth one god , but it is to bring in more , for so he diuides the world into heauen and earth : heauen into the ayre and the skie , earth into land and water : all which foure parts he filles with soules , the skye ( c ) highest , the ayre next , then the water , and then the earth : the soules of the first two hee maketh immortall , the latter mortall . the space betweene the highest heauen and the moone hee fills with soules ethereall and starres , affirming that they both are and seeme celestiall gods : ( d ) betweene the moone and the toppes of the windes he bestoweth ayry soules , but inuisible ( saue to the minde ) calling them heroes lares , and genij . this he briefly recordeth in his prologue to his naturall theologie , which pleased not him alone , but many philosophers more : whereof with gods helpe we will discourse at full , when wee handle the ciuill theologie as it respecteth the select gods . l. vives . theology ( a ) saith ] the platonists , stoiks , pythagorians and the ionikes before them all , held god to bee a soule : but diuersly : plato gaue the world a soule , and made them conioyned , god . but his other god , his mens , he puts before this later , as father to him . the stoikes and hee agree , that agree at all . thales and democritus held the worlds soule the highest god . ( b ) that this ] plato , the stoikes and many phylosophers held this . ( c ) skie the highest ] aristotle puts the fire aboue the ayre and the heauen : the platonists held the heauen to be fiery , and therefore called aether . and that the ayre next it was a hurtlesse fire , kindled by it . this many say that plato held●… following pythagoras , who made the vniuersall globe of . bodies . but uarro heere maketh ayre to be next heauen , as the stoikes did especially , and others also . though the plato●… and they differ not much , nor the peripatetiques , if they speak as they meane , and be rightly vnderstood . but aether is the aire as well as the skie and fire , as caelum is in latine . virgil. illa leuem fugiens raptim secat aethera pennis : with swift-wing'd speede she cuts the yeelding aire . ( a ) 〈◊〉 the moone ] the first region of the ayre ( aristotle in his physicks ) ending at the toppe of the cloudes ; the second contayning the cloudes , thunder , rayne , hayle and snow●… the 〈◊〉 from thence to the element of fire . whether it stand with reason that ianus and terminus should bee two godees . chap. . i 〈◊〉 therfore whome i begun with , what is he ? the ( a ) world . why this is a plaine and brief answer : but why hath ( b ) he the rule and beginnings then , and another ( one terminus ) of the ends ? for therfore they haue two ( c ) months dedicated to them ianuary to ianus , and february to terminus . and so the ( d ) termina●… then kept , when the ( e ) purgatory sacrifice called ( f ) februm was also kept , 〈◊〉 the moneth hath the name : doth then the beginning of things belong to the ●…ld , to ianus and not the end but vnto another ? is not al things beginning 〈◊〉 world to haue their end also therein ? what fondnesse is this , to giue him 〈◊〉 ●…se a power , and yet a double face ? were it not better ( g ) to call that double-faced statue both ianus and terminus , and to giue the beginnings one face and the 〈◊〉 another , because he that doth an act must respect both ? for in all actions 〈◊〉 that regardeth not the beginning fore-seeth not the end . so that a respectiue memory and a memoratiue prouidence must of force go together . but if they imagine that blessednes of life is but begun and not ended in this world , and that therefore the world ( ianus ) is to haue but power of the beginnings : why then they should put terminus amongst the selected gods before him : for though they were both imploied about one subiect , yet terminus should haue the better place ; for the glory is in the conclusion of euery act , and the beginnings are ful of doubt and feare till they bee brought to perfection , which euery one at his beginning of an act doth desire , intend and expect , nor ioyeth hee in the beginning , but in the consummation of his intents . l. vives . the ( a ) world ] macrob saturn . . ( b ) the rule of ] xenon saith , because he did first induce religion into italy ; therefore he deserued to be ruler of the beginnings of sacrifices : he that would know moreof this , let him read macrobius , a known author . ( c ) months ] the romaine ye●… before numa had but . months with the albanes . numa added the . last , ianuary & february . varro . plutarch . ouid thinketh that ianuary of old began the yeare . ( fast. . ) & february ended it , the last day wherof was terminus his feast , and that afterwards the decemuirs in the . tables ioyned ianuary and february together . ( d ) terminalia ] the last feast of february , before the expulsion of tarquin : but after they kept the kings-flight feast after the other . the terminalia ( saith bede ) were the . of february . de nat ▪ rerum . ( e ) the purgatory ) the terminalia were no purgations , but the februa were , which were kept that moneth also . ( f ) febr●… ] ouid fastorū . . februa romani dixere pia mina patres . our father 's said the februa were purgations . and a little after . denique quocumque est quo corpora nostra piantur , hoc apud intonsos nomen habebat auos . what euer washt the bodies guilt away , vnkempt antiquity call'd februa . and hence carne our february . ( g ] to call that double-faced ] cicero seemes to make ianus god both of beginnings & ends . de nat . deor . . macrob. doth the like , following the opinion of many . why the worshippers of ianus made him two faces , and yet would haue him set forth-with foure also . chap. . bvt now to the meaning of ianus ( a ) his two faces . two hee had ( say they ) one before , another behind , because when we gape , our mouth is like the world ( & therefore the greeke called them ( b ) palate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heauen . and some latine poets haue called the palate coelum , heauen also : from whence is a way out-ward , to the teeth , & inward to the throate . see now to what a passe the world is come , for your greeke or poeticall name of the palate . what is all this to life eternall ? or the soule ? here is gods worship all bestowed , for a little spittle to spit out , or swallow downe , as the gates shall open or shut . but who is so foolish that cannot finde in the world two contrary passages , whereat one may enter in or out ? but of our mouth & throte ( whose like is not in the world ) must frame the similitude of the world in ianus , onely for the palate , ( c ) whose similitude is not in ianus . and whereas they make him . faces , calling his statue double ianus , these they attribute to the . corners of the world , as if the worlds foure corners looked all forward , as his . faces do . againe if ianus be the world , & the world consist of . parts then the picture of two faced ( d ) ianus is false ( for though he be foure-faced somtimes yet he neuer hath foure gates ) . or if the two-faced picture be true , because east & west includeth vsually all the world , will any man when we name the north and the south , call the world double , as they doe ianus with his . faces ? nor haue they any similitude in the world correspondent to their foure gates of ingresse & egresse ; as they haue found for the -faces in the mouth of a man : ( e ) vnlesse neptune come with a fish , there indeed in his mouth is a passage in and a passage out , and waies forth on either side his chaps . but of all these wayes there is none leadeth any soule from vanity , but such as heare the truth say ; i am the way . l. vives . ianus ( a ) his ] some say his wisdom & prouidence procured him this double fronted statue , as homer saith of a valia nt fellow : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hee looked both before & behinde at once . plutarch gaue two reasons for this statue . first because he was first a grecian called per●…bus ( as is recorded ) and then comming into italy , changed both name , language , and conditions . secondly because he taught the italians both husbandry and pollicy , problem . others ( as ouid , which reason augustine here toucheth ) say hee signifieth the world , one face being the east , and another the west . some say he had reference to the rising and sett●…ng of the sunne , & signified the sun . nigidius he also saith that the greekes worshipped apollo thyanues , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the porter , and the ●…ourney-guider . but i thinke not in that shape that the romaines worshipped ianus : for ouid saith : quem tamen esse deum dic am te iane biformis ? na●… tibi par nullum gr●…cia numen habet . in english th●… what god ( two-fronted ianus ) shouldst thou be ? of all the gods of 〈◊〉 is none like thee . he was framed with foure faces also . c. bass ▪ de diis apud macrob. ianus hath two faces as the doore-keeper of heauen and hell : foure faces , because in his maiestie hee compriseth all the earths climates . this is that ianus who in their ceremonies they called double ianus : the two faced one was called ianus the simple : the others temple was open in war and shut in peace ( b ) palate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] arist. de part . animal . and pliny imitating him , vseth caelum for the palate ( l. . ) speaking of the brain : this ( quoth he ) is the most excellent of the spermatiue parts nearest to the [ heauen of the head , ] palate . ( c ) whose similitude ] or , from whose similitude ianus hath his name . ( d ) ianus is false ] some hold the rest , vnto [ or if the two fac'd picture ] to bee ●…oisted in . it is not very vnlikely by the subsequence . ( e ) vnlesse neptune ] for in men it cannot bee found . of ioues power , and ianus his compared together . chap. . bvt let them tell vs now whom they meane by ioue ( a ) or iupiter . he is a god ( quoth they ) that rules the causes of all effects in the world . this is a great charge . aske ( b ) virgils excellent verse else . foelix qui potuit rerum cognoscer●… causas . o blessed he , and excellent ▪ that kens the cause of each euent . but why then is ianus preferred before him ? let the great absolute scholler speake . because saith he , ianus rules the first things , and ioue the greatest . why then ioue is still worthy of the superioritie : the greatest things controule the first : and excell them in dignity though they be short of them in time . if the beginnings , and the excellencies of all actes be compared together this is true : to goe is the beginning of an acte ; but to finish the iourney is the perfection . to begin to learne , is another , but the habite of learning is the excellence , and so in all things , the beginning ▪ is the first , and the end the best . but the cause of ianus & terminus is already heard . but the causes that ioue swayeth are not effects , but efficients : nor can the facts begun or ended be before them , for the agent is alwayes before the acte . wherefore let ianus haue sway in beginnings of acts , ioue yet hath dominion in things before his . for nothing is either ended or begun without a precedent efficient cause now as for this great natures maister , and cause-disposing god , if the vulgar call him ioue , and adore him with such horrible imputations of villanie as they doe , they had better and with lesse sacriledge , beleeue no god at all . they had better call any one ioue that were worthy of these horred and hatefull horrors , or set a stocke before them and call it ioue , with intent to blaspheme him ( as saturne had a stone laide him , to deuoure in his sonnes stead ) then to call him both thunderer , and letcher , the worlds ruler , and the womens rauisher , the giuer of all good causes to nature , and the receiuer of all bad in himselfe . againe if ia●…s bee the world , i aske where ioues seate is is ? our author hath said that the true gods are but parts of the worlds soule , and the soule it selfe : well then hee that is not such , is no true god. how then ? is ioue the worlds soule , and ianus the body , this visible world ? if it be so , ianus is no god , for the worlds body is none : but the soule and his parts onely , witnesse them-selues . so varro saith plainly , hee holds that god is the worlds soule , and this soule is god . but as a wise man hath body and soule , and yet his name of [ ●…ise ] is onely in respect of his soule . so the world hath soule and body , yet is called god onely in reference to the soule . so then the worlds body alone is no god : but the soule , either seperate or combined with the body , yet so that the god-head rest onely in it selfe : if i●… then be the world and a god ; how can ioue be a part of ianus onely , and yet so great a god ? for they giue more to ioue then ianus , iouis omnia plena ; all is full of io●…e , say they . therefore if ioue be a god , & the king of gods , they cannot make any but him to bee the world , because hee must reigne ouer the rest , as ouer his owne parts . to this purpose varro in his booke of the worship of the gods which he published seuerall from these other , set downe a distich of valerius ( c ) sor●…nus his making : it is this ; iupiter omnipotens regum , rex ipse deusque , progenitor , genitrixque deum , deus v●…us & omnis . high ioue , kings king , and parent generall , to all the gods : god onely , and god all . these verses varro exp●…undeth , and calling the giuer of seed , the male , and the receiuer the female , accounted ioue the world , that both giueth all seed it selfe , and receiueth it into it selfe . and therefore soranus ( saith hee ) called ioue , progenitor , genitrixque , father and mother , full parent generall , to all &c. and by the same reason is it that he was called , one and the same , all : for the ( f ) world is one , and all things are in that one . l. vives . ioue ( a ) or iupiter ] for they are both declinable nominatiues : genetiuo , iouis and iup●…ris : though wee vse the nominatiue onely of the later , and the other cases of the first , as the greekes doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( b ) uirgils ] georgic . . calling the inuestigators of causes happy , as the philosophers did , of the peripatetiques and academikes , arist. ethic. . cicero de finib . . ( c ) soranus ] mentioned by cicero , de oratore . . plin. lib. . solin . polihist . plut. probl. macrob. saturn . seru. in georg. . hee was a learned latine , counted the best scholler of the gowned professors . cic. de orat . . varro was so held also but soranus before him , as ennius the best poet before uirgill . hee had honors at rome , and the tribuneship for one : and because hee spoake the secret name of rome which no man might vtter , hee lost his life . pli●… . solin . macrob. and plutarch , though in pompeyes life plutarch saith that q. valeri●… the philosopher ( which most vnderstood to be soranus ) was put to death by pompey . but this is but at the second hand ( saith he ) from oppius : let vs beware how wee trust a friend to caesar in a stori●… of pompey . some say hee died suddenly : others , that hee was crucified . seru. ( d ) iupiter ] the old copies read iupiter omnipotens , regum rerumque , deumque , for the first verse . ( e ) g●…uer of seede ] orph. hymn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. god as a man begets , as woman , breedes . ( f ) world is ] so held all the best philosophers against anaximander , anaximenes , aristarchus , xenophan●…s , diogenes , leucippus , democritus and epicurus , all which held many worlds . whether ianus and ioue be rightly distinguished or no. chap. . wherefore ianus being the world , and ioue the world also , and yet the world but one , why then are not ianus and ioue one ? why haue the seuerall temples , seuerall altars , rites and statues all seuerall ? because the originall is one thing and the cause another , and therefore their names and natures are distinct herein ? why how can this bee ? if one man haue two authorities , or two sciences , because they are distinct , is he therefore two officers , or two tradesmen ▪ so then if one god haue two powers ouer causes , and ouer originalls , must hee needs therefore be two gods , because they are two things ? if this may bee faith then let ioue be as many gods as he hath surnames for his seuerall authorities , for all his powers , whence they are deriued are truly distinct : let vs looke in a few of them , and see if this be not true . of ioues surnames , referred all vnto him , as one god , not as to many . chap. . they called him ( a ) victor , in●…incible , helper , impulsor , stator , ( b ) hundred foote●… , the r●…fter , ( c ) the nourisher , ruminus , and inunmerable other names too long ( d ) to rehearse . all the names they gaue one god for diuers respect and powers , yet did they not make him a god for each peculiar , because he conquered , was vnconquered , helped the needy , had power to inforce , to stay , to establish , to ouerturne , because he bore vp the world like a ( e ) rafter , because he nourished all , and as it were gaue all the world suck . marke these powers conferred with the epithites : some are of worth , some idle : yet one gods worke they are ( f ) all , as they say . i thinke there is more neerenesse of nature betweene the causes and the beginnings of things , for which they make one world two gods , ianus and ioue , who ( they say ) both contayneth all , and yet giueth creatures sucke : yet for these two works of such different qualities , is not ioue compelled to become two gods , but playeth the one part as he is tigillus the rafter , and the other as he in ruminus , the dugg-bearer . i will not say that it were fitter for iuno to suckle the words creatures then iupiter , especially hauing power to make a wayting maide of goddesse rumin●… : for it may bee they will reply : why iuno is nothing but iupiter , as soranus saith . iupiter omnipotens regum , rerumque deumque progenitor , genetrixque deorum , — he is god only and god all : but why is he called ruminus then , whenif you looke a little farther into him , you shal find him to be rumina the goddesse , for if it seeme ( g ) iustly vnworthy of the maiesty of the gods , to set one to looke to the knot of the corne , and another to the blade , how much more is it vnreuerently ridiculus to put a base office , the suckling of whelps , lambes , calues or so , vnto the performance of two gods , the one whereof is lord of the whole vniuerse : i , and not this neither with his wife , but with a base goddesse , i cannot tell whom rumina , vnlesse hee be both ruminus and rumina , this for the females , and that for the males , for i dare say that they ( h ) would not haue giuen ioue a female name , but that he is called a father and a mother , or a full parent generall in the said verses . nay i find him also named pecunia , a name of one of the shake-rag goddesses in our forth booke . but since men and women both haue mony , why is he not pecuni●…s and pecunia aswell as ruminus and rumina , but let them looke to that . l. vives . him ( a ) uictor . ] ioue had many surnames both greeke and latine , which orpheus purposely collecteth in his himnes , and homer dispersedly in both his poemes and himnes , as that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 friendships lord : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hospitable : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sociable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god of others and other like more natural to him then vsefull to men . besides there was iupiter anxur , and terracina , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beardlesse : and here-vpon was terracina called anxur . s●…ru . there was also iupiter , ap●…y as in olympia consecrated by hercules , to chase away the flies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which troubled his sacrifices , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at athens , the kinsman : his feast was the second day of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the deceitfull daies , and it was called anarrhysis , of the bloud that ranne from the slaughtered offrings . there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hatchet bearer , in caeria with an axe in his hand in stead of a thunderboult , called by the lidians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat. prob. in greece there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the deliuerer , that freed them from persian armies . dodo●… i●… ch●…onia , milesius in asia minor , hammon in afryca , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at athens , that had no sacrifice , but fruite , and apples . thucydides . there was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pardoner , at argos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the cuckow , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dedicated by phrix●…s , as the fellow of his flight : and there was the golden fleece that appolonius speaketh of . aratrius also amongst the phaenicians , caelus his sonne , saturnes brother , called dagon , the first inuentor of plowes , and therefore called iupiter aratrius , of aratrum , a plough : there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common to all greece . agoraeus , the courtier in sicily , for in the court hee had a statue . herodot . there was in rome besides those that augustine reckeneth , iupiter feretrius , of the ritch spoyles that romulus bore [ ferebat ] from the foe : he dedicated him capitolinus , of the place : elicius , dedicated by numa on auentine , for getting knowledge of [ eliciendis ] the gods pleasures for the expiation of thunder . pistor , the baker of the bread the besieged threw downe from the capitol when rome was taken : his feast was the sixth of iunes ides . uiminius of the hill viminall : praedator , the preygetter , to whom a part of euery prey was due . seru. ultor , the reuenger , dedicated by agrippa . the thunderer , which augustus dedicated after the spanish warre : the keeper , domitian erected in the capitol , the latine , tarquin the proud on mount alba. th' invincible , his feast , id. iunii . the finder , dedicated by hercules for finding his oxen . his altar was neare port tergemina , and his offring was a heifer . adultus , honored at mariages . liu. dionys. plut. sueton. lactantius writeth that ioue got the surnames of all his hostes , or friendes , as of athabyrius , and lapriandus , that ayded him in warre , as also laprius , molion , and cassius . theseus dedicated a temple to ioue hecalesius , and ordained him sacrifices in athens territory , because of his olde hostesse hecalesia , aristotle saith that god beeing but one , is called by many names , the lightner , the thunderer , the ethereall , the celestiall , the thunder-striker , the rayne-sender and the fruite-sender , the citty-guide , and the birth-ruler , the fortifier , the homogeniall , fatherly : as also all fate , and all that belongs to fate , necessity , reuenge , and adrasteian . ( b ) hundred-footed ] for his stability , as augustine expoundeth it standing on many feete : there is a worme called cenotupes , [ wee call her a palmer . ] ( c ) nourisher ] alimum , of alo to nourish , not alienum . venus was called alma , so was ceres and the earth , as the nourisher of all . some reade it alumnus , but they mistake the meaning exceedingly . ( d ) to reherse ] the commentators not vnderstanding the latine so well as they might tooke out [ persequi , to reherse ] and depraued the place , with perseprosequi , thinking persequi was onely to persecute . ( e ) rafter ] a peece of wood whereon the frame of the house resteth : aristotle compareth the knotte where the arche is ioyned in the middest , vnto god in the world , who were he absente but one minute ( saith hee ) the whole frame of nature must needes fall , as the whole arche must vpon the least of their ioynt . nor farre from this purpose is the verse of orpheus in his hymnes , concerning ioue . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god is the linke , of th' earth and starry heauens : and afterward , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god is the seas roote . ( f ) all ] great and little , worthy and idle . ( g ) iustly vnworthy ] the crew of gods about the corne , was derided in the fourth booke . ( h ) would not ] the copies that leaue out [ not ] are depraued . that iupiter is called pecunia also . chap. . bvt doe you heare their reason for this name ? hee is called pecunia ( say they ) coyne , because hee can doe all things . o fine reason for a name of a god ! nay hee that doth all things is basely iniured that is called pecunia , coyne . for what is that which all ( a ) mortall men possesse vnder the name of coyne , or money , in respect of the things conteyned in heauen and earth ? but auarice gaue him this name , that hee that loued money might say his god was not euerie bodie , but the king of all the rest . farre more reason therefore had they to call him ritches : for ritches and money are to seuerall things . ( b ) wise , iust & honestmen we call ritch , though they haue little or no money , for they are the richer in vertues : which maketh little suffice them for necessaries , whereas the greedy couetous man that alwaies gapeth after mony , him we count euer poore and needie . such may haue store of money , but there in they shall neuer lack store of wante . and god , we say well , is ritch , not in money , but in omnipotencie . so likewise , monied men are called ritch , but be they greedy , they are euer needy , and monylesse men are called poore , but be they contented , they are euer wealthy . what stuffe then shall a man haue of that diuinity , whose scope and chiefe god ( c ) no wise man in the world would make choice of ? how much likelier were it ( if their religion in any point concerned eternall life ) to call their chiefe vniuersall god ( d ) wisdome , the loue of which cleanseth one from the staines of auarice , that is the loue of money . l. vives . all ( a ) mortall ] all mens possessions , haue reference to money : so that it is said , that peculium , gaine , commeth of pecudes , sheepe ( columell . seru. festus . ) because these were all the wealth of antiquitie : for they were almost all sheepheards , and from them this word came first , and afterward signified cittie-wealth also . uar . de ling. lat . lib. . ( b ) wise , iust , ] a stoicall paradoxe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , onely the wise are ritche . tully prooues it strongly : and many philosophers haue confirmed it , all whose mindes were against money . ( c ) no wise man ] auarice ( saith salust ) is the loue of money , which no wise man euer affected : it is a poyson that infecteth all the manlinesse of the minde , and maketh it effeminate : being euer infinite and insatiable , neither contented with want , meane nor excesse . ( d ) wisdome ] as well call our god. that the interpretations of saturne and genius , prooue them both to bee iupiter . chap. . bvt what should we do saying more of iupiter ; to whom al the other gods haue such relation , that the opinion of many gods will by and by prooue a bable , and ioue stand for them all , whether they bee taken as his parts and powers , or that the soule that they hold is diffused through all the world : gotte it selfe so many diuerse names by the manifold operations which it effected in the parts of this huge masse , whereof the visible vniuerse hath the fabrike and composition ? for what is this same saturne ? a chiefe god ( saith he ) and one that is lord of all seedes and sowing . what ? but doth not the exposition of soranus his verses say that ioue is the world , and both creator and conceiuer of all seedes ? he therefore must needs rule the sowing of them . and what is ( a ) genius ? god of generation ( saith he . ) why tell me , hath any one that power , but the world , to whom it was said , high ioue , full parent generall of all ? besides , hee saith in another place , that the genius ( b ) is the reasonable soule , peculiar in each peculiar man. and that the soule of the world is a god of the same nature , drawing it to this , that that soule is the vniuersall genius to all those particulars . why then it is the same that they call ioue . ( c ) for if each genius bee a god , and each soule reasonable a genius , then is each soule reasonable a god by all consequence , which such absurdity vrgeth them to deny , it resteth that they make the worlds singular soule their selected genius , and consequently make their genius directly ioue . l. vives . what ( a ) is genius ? ] the lord of all generation . fest. pompey . the sonne of the gods and the father of men , begetting them : and so it is called my genius . for it begot me . aufustius . the learned haue had much a doe about this genius , and finde it manifoldly vsed . natures genius is the god that produced her : the heauens haue many genii , read them in capella his nuptiae . melicerta is the seas genius . parthen : the foure elements , fire , ayre , water , and earth are the genii of all things corporall . the greekes call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geniall gods . such like hath macrobius of natures penates : iupiter and iuno are the ayre , lowest , and meane : minerua the highest , or the aethereall sky : to which three tarquinius priscus erected one temple vnder one roofe . some call the moone and the . signes genii : and chiefe genii too . ( for they wil haue no place without a predominant genius : ) euery man ▪ also hath his genius , either that guardeth him in his life , or that lookes to his generation , or that hath originall with him , both at one time . censorin . genius , and lar , some say are all one . c. flaccus de indigitaments . the lars ( saith ouid ) were twinnes to mercury and nymph lara , or larunda . wherefore many philosophers and euclide for one , giues each man two lars , a good and a bad : such was that which came to brutus in the night , as he was thinking of his warres hee had in hand . plutarch . flor. appian . ( b ) genius is ] of this more at large in the booke following . ( c ) for if each ] a true syllogisme in the first forme of the first moode , vsually called barbara . of the functions of mars and mercury . chap. . bvt in all the worlds parts they could finde neuer a corner for mars and mercury to practise in the elements , and therefore , they gaue them power in mens actions , this of eloquence , & the other of warre . now for mercury ( a ) if he haue power of the gods language also , then is he their king , if iupiter borrow all his phrase from him : but this were absurd . but his power stretcheth but vnto mans onely , it is vnlikely that ioue would take such a base charge in hand as suckling of not onely children , but cattell also , calues or foales , as thence he hath his name romulus , and leaue the rule of our speech ( so glorious a thing and that wherein we excell the beasts ) vnto the sway of another , his inferiour . i but how if mercury be ( b ) the speech onely it selfe , for so they interprete him : and therefore he is called mercurius , ( c ) quasi medius currens , the meane currant , because to speak is the only currant meane for one man to expresse his minde to another by , and his greeke name ( d ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is nothing but interpreter & speech , or , interpretation which is called in greeke also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thence is hee ( e ) lord of merchants , because buying and selling is all by wordes and discourses . herevpon they ( f ) wing his head and his feete , to signifie the swift passage of speech , and call him ( g ) the messenger , because all messages , and thoughts whatsoeuer are transported from man to man by the speech . why very well . if mercury then be but the speech , i hope hee is no god then , by their owne confessions . but they make gods of no gods , and offring to vncleane spirits , in stead of beeing inspired with gods , are possessed with deuills . and because the world and elements had no roome for mars to worke in nature , they made him god of war , which is a worke of man not to be desired after . but if mars be warre as mercury is speech , i would it were as sure that there were no warre to bee falsly called god , as it is plaine that mars is no god . l. vives . mercury ( a ) ] there were fiue mercuries ( cicero . ) the first , sonne to caelus and dies , the second to valens , and pheronis , this is he that is vnder the carth calleth otherwise tryphonius , third sonne to ioue and maia , fourth father to nilus , him the egiptian held it sacriledge to name . . hee that the pheneates worshipped hee killed argus , they say , and therefore gouerned egipt , and taught the egiptians lawes and letters . they call him theut . thus farre tully . theut is named by plato in his phaedon , and euseb. de praeparat . euang. lib. . who saith the egiptians called him thoyth , the alexandrians , thot , the greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he first taught letters and looked into the secrets of theology . diodorus saith hee first inuented spelling of words , and giuing of names to things , as also rites and ceremonies . lib. . for the wordes , horace d●… testifie it out of alcaeus : and therefore the egiptians thought him the inuentor and god of languages , calling him the interpreter of god and men : both because hee brought religion as it were from the gods to men , and also because the speech , and praier passeth from men to the gods , with which is no commerce . thence comes aristides his fable , there was no commerce nor concord between man and man , vntill mercury had sprinkled them with language ; and the inuenting of letters missiue was a fit occasion to make them thinke that hee was a god , hauing power by their secrecy to dispatch things with such celerity . ( b ) the speech onely ] mercury ( they say ) is the power of speech , and is faigned to bee straight , seeing the tongue runnes so smoothe , but in a set speech some will haue a solar vertue , which is mercury , others a lunary , that is hecate , other a power vniuersall called her●…is , porph , physiologus . one of the causes of his beeing named cyllenius is ( saith festus p●…s ( because ; the tongue doth all without hands , and them that want handes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though this is a name common to all lame persons . others hold that he had it from some place . ( c ) mercurius quasi ] of merx , marchandise , saith festus , and i thinke truely it comes of mercor , to buy or sell , whence our word merchant also commeth . ( d ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to interprete . this it is to be the gods messenger : not to interprete their sayings , but faithfully to discharge their commaunds , which the speech can doe , transferring things from soule to soule , which nought but speech can doe : and since soules were taken for gods thence was hee counted the gods interpreter . plato in cratylo : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. they that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( saith he ) that is speake , wee iustly call ironies . but now hauing gotten , as wee thinke , a better word , wee call it hermes . iris also may bee deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speake , for shee is a messenger also . hee that dealeth in any other mans affaire , is called an interpreter , a meane ; and an arbitrator . ser. in aeneid . . and cicero in diuers places . urigil also , in dido's words to iuno , the meane of attonement betweene her and aeneas , saith thus . tu harum interpres curarum et conscia iuno . thou iuno art the meane , and knowes my grieues . ( e ) lord of merchants ] without language farewell traffique . diodorus saith that some 〈◊〉 mercury to haue found out weights , and measures : and the way to gaine by trading . there is a greeke prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , common gaine . ( f ) winged ] his feete wings are called zalaria , & in homere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he had head-wings also behind each of his eares . apuleius . apologus , his wings were aboue his hat , as he saith in plautus his amphitruo . i weare these fethers in my hat . beroald . sueton in august . ( g ) messenger ] diodor. sicul. lib. . acron in horat. car. lib. . of certaine starres that the pagans call their gods . chap. . perhaps these ( a ) starres are their gods that they call by their gods names . for one they call mercury , another mars : nay and there is one ioue also , though all the world be but ioue . so is there a saturne , yet saturne hath no small place besides , beeing the ruler of all seede . but then there is the brightest of all , venus , though they will needes make her ( b ) the moone also : though she and iuno contend as much for that glorious star , in their opinion , as they did for the ( c ) golden apple . for some say that lucifer is venus : others , iuno , but venus ( as she doth euer ) gets it from iuno . for many more cal it venus , then iuno , there are few or none of the later opiniō . but who wil not laugh to haue ioue named the king of gods and yet see venus haue a farre brighter starre then his ? his fulgor should haue beene as super-eminent as his power : but it seemes lesse ( they reply ) and hirs more , because one is nearer the earth then another . why but if the highest place deserue the honour why hath not saturne the grace from iupiter ? o●… could not the vanity that made ioue king , mount so high as the starres ? so th●… saturne obtaineth that in heauen which hee could neither attaine ( d ) in his kingdome nor in the capitoll ? but why hath not ianus a starre aswell as io●… ▪ beeing all the world , and comprehending all as well as ( e ) ioue ? did hee fall to composition for feare of law , and for one star in heauen was content to take many faces vpon earth ? and if two starres onely made them count mars and mercury for deities , being notwithstanding nothing but speech and warre , no parts of the world , but acts of men : why hath not aries , taurus , cancer , scorpio &c. th●… are in the ( f ) highest heauen , and haue more . ( g ) certaine motions , why ha●… not they temples , altars and sacrifices ? nor any place either amongst the popular gods or the selected ? l. vives . these starres ] plato saith that the greekes ( and many barbarians ) whilom vsed to ad●… no gods , but the sunne , moone and starres , calling them naturall gods ( as beritius wrot to sanchaniates ) affirming that of the ancient , men the phaenicians and egiptians first began to erect temples and sacrifices for their friends and benefactors : naming them by the stars nam●… one heauen , another saturne , a third the sun , and so forth . thus far plato . doubtlesse the gods themselues being cunning astrologians either gaue themselues those names , or such as held those great powers of theirs to be in the stars , gaue the inuentors of star-skil those names . for the star mercury they say maketh men witty , eloquent , and fitting to the planet hee is ioyned with : and seneca liketh this cause of his name of the gods interpretor . for with iupiter and the sun , he is good , with mars and mercury , maleuolent . mars is violent , a war-breeder , & as porphyry saith , the lo : of wrath , because of firy ardor , ariseth fury and warre . hence is the stoikes theology referring all the gods natures to the worlds : and consequently so obscure that the truth is not possibly to be extracted : as eusebius saith both out of sanchoniato , & proueth also by argument : de praeparat . euang. lib. . as augustine doth also here . ( b ) the moo●… also ] mac. sat. . alledging philochorus in atis : that uenus is the moone , and that men in womens apparell sacrificed to her , and women in mens , because she was held both : thou heauenly venus ( saith apuleius ) to the moone , that caused all copulation in the beginning , propagating humane original , thou art now adored in the sacred oratory of paphos . transform . lib. . ( c ) golden apple ] the goddesses contention about the golden apple is plainer then that it needs my rehersall : of lucifer , pliny saith thus . vnder the sun is the bright star venus moouing diurnally , and planetarily : called both uenus and luna , in the morning being sols harbinger , she is called lucifer : as the pety-sun , and light-giuer of the day : at night following the sun , she is stiled uesper , as the light continuer and the moones vice-gerent . lib. . pithagoras first of all found her nature , magnitude , and motion . olympiad . ●… . about the yeare of rome . shee is bigger then all the other starres , and so cleare that ( some-times ) her beames make a shadowe . that maketh her haue such variety of names , as , iuno , isis , berecynthia , &c. ( d ) in his kingdome ] whence he was driuen by his son ioue , as also from the capitol that before was called saturnia , vntill it was dedicated to iupiter capitolinus . ( e ) ioue ] vsing iouis the latine nominatiue , as tully doth in . de republ . that happy starre called ioue . ( f ) highest ] the zodiake in the . sphere , so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a creature : euery signe whereof conteyneth diuers bright starres . ( g ) certaine motion ] perpetually and diurnally once about from east to west in . houres : making night and day , and euer keeping place : whereas the planets are now ioyned , now opposite , now swift , now retrograde , which change gaue them the greeke name planet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , error : though they keepe a certaine motion neuerthelesse : yet seemingly they erre and wander through their alteration in motion , which the zodiake neuer alters , as situate in the . sphere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of apollo , diana , and other select gods , called parts of the world . chap. . and though they make ( a ) apollo , a ( b ) wizard & a ( c ) phisitian , yet to making him a part of the world , they say he is the sunne , & diana his sister is the moone , and ( d ) goddesse of iourneyes . so is shee ( e ) a virgin also , vntouched , and they both beare shafts , ( f ) because these . stars only do send to the earth . vulcan they say , is the worlds fire . neptune the water : father dis , the earths foundation and depth , bacchus and ceres seed-gods , he to the masculine , shee of the feminine : or hee of the moysture and shee of the dry part of the seede . all this now hath reference to the world , to ioue , who is called the full parent generall , because hee both begets and brings forth all things seminall . and ceres the great mother , her they make the earth , and iuno besides . thus the second cause of things are in her power , though ioue be called the full parent , as they affirme him to bee all the world . and minerua because they had made her the artes goddesse , and had neuer a starre for her , they made her also the sky , or ( g ) the moone , vesta they accounted the chiefe of all the goddesses , being taken for the earth : and yet gaue her the protection of the ( h ) worlds fire , more light and not so violent as that of vulcans was . and thus by all these select gods they intend but the world : in some totall , and in others partiall : to all , as ioue is : partiall , as genius , the great mother , soll and luna , or rather apollo and diana , sometimes one god stands for many things , and sometimes one thing presents many gods , the first is true in iupiter , hee is all the world , hee but onely ( i ) heauen , and hee is onely a starre in heauen : so is iuno , goddesse of all second causes , yet onely the ayre , and yet the earth , though shee might ( k ) get the starre from venus . so is minerua the highest sky , and the moone in the lowest sky as they hold . the second is true in the world , which is both ioue and ianus : and in the earth which is both iuno , the great mother , and ceres . l. vives . apollo . ( a ) ] tully de . dat deor . lib. . makes . apollos , and . dianas . the . apollo . and the . diana were the children of ioue and latona . ( b ) wizard . ] commonly affirmed in all authors of this subiect , greeke and latine . plato saith the thessalonians called him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simple , because of his diuination , wherein was required , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : truth , and simplicity , which are all one . in cratilo . glaucus taught him his diuination , he that was afterward made a sea-god and called melicerta . nicand in a●…tolicis . ( c ) phisitian . ] macrob. satur. they counted the vestalls thus . apollo phisiti●…n , apollo paean , &c. he proues him to bee aesculapius , that is a strength of health , a rising soly from the substance of animated creatures . much of apollo yea may read in the said place . ( d ) goddesse of . ] her statues were cut all youthfull , because that age beareth trauell lest festus lib. . for diana was held a goddesse of waies and iournies : shee ruled also mountaines and groues , and vsed the ●…hes often in her hunting , as shal bee shewed hereafter . ( e ) virgin. ] so it is reported , that it was not lawfull for men to come in her temple at rome , because one rauished a woman there once that came to salute the goddesse , and the dogs tare him in peeces immediatly . plato calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. because of the integrity and modesty that she professed in her loue of virginity : or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. because she hath the copulation of man and woman . though the fables go that shee lay with endymyon : and that pan , mercuries sonne , gaue her a white sheepe for 〈◊〉 . uirg . . georg. munere sic niueo lanae si credere digum est , pandeus archadiae captam te luna fefellit , in nemora alta vocans , nec tu aspernata voca●…tem es . &c. arcadian pans white fleece ( t is said ) so blinded , thine eyes ( faire phaebe : ) he being breefely minded , call'd the , thou yeeldest , and to the thicke you went , &c. ( f ) . shaftes . ] apollo beareth those that hee killed the serpent python withall : and therefore homer calleth him oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is far-darting , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is shooting high : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eternall archer : now diana , vowed a perpetuall virgine , haunteth the woods and hills , hunting as virgill describeth uenus when aeneas saw her buskind , and tucked round , and a quiuer at her backe , as ready for the pursute . these shaftes are nothing ( all say ) but the beames of those starres as lactantius saith of the sonne . armatus radiis elementa liquentia lustrans , armed with raies he vewes the watry playnes . ( g ) the moone . ] porph. naturall . deor interpretat . that in the sunne ( saith he ) is 〈◊〉 , that in the moone miuerua , signifiyng wisdome . ( h ) worlds fire . ] ours that we vse on earth , belonging ( as i say ) to generation : though herein , as in all fictions is great diuersity of opi●…ons . phurnutus saith vulan is the grosser fire , that wee vse , and iupiter the more pure fire , and prudentius saith . — ipse ignis qui nostrum seruit ad usum . vulcanus , ac perhibetur , et in virtute supernâ , fingitur ac delubra deus , ac nomine et ore , assimulatus habet , nec non regnare caminis , fertur , & aeoliae summus faber esse vel aetna . — the fire that serues our vse , hight vulcan , and is held a thing diuine , grac't with a stile , a statue and a shrine , the chimeys god he is , and keepes they say . great shops in aetna and aeolia . ( i ) onely heauen . ] ennius : aspice hoc sublime candens quem inuocant omnes , iouem — behold yond flaming light , which each call ioue . ( k ) get the starre . ] in the contention for lucifier or the day starre . that varro him-selfe held his opinions of the gods to be ambiguous . chap. . bvt euen as these cited examples do , so all the rest , rather make the matte●… intricate then plaine : and following the force of opiniatiue error , sway this way , and that way , that varro himselfe liketh better to doubt of them , then to deliuer this or that positiuely , for of his three last bookes hauing first ended that of the certaine gods , then hee came into that of the ( a ) vncertaine ones , and there hee saith : if i set downe ambiguities of these gods , i am not blame worthy . hee that thinketh i ought to iudge of them , or might , let him iudge when he readeth them . i had rather call all my former assertions into question then propound all that i am to handle in this booke , positiuely . thus doth hee make doubts of his doctrine of the certaine gods aswell as the rest . besides in his booke of the select ones hauing made his preface out of naturall theology , entring into these politique fooleries , and mad fictions , where truth both opposed him , & antiquity oppressed him , here ( qd he ) i wil write of the gods to whom the romaines haue built temples , & diuersity of statues , b●… i wil write so as xenophanes ( b ) colophonus writeth : what i thinke , not what i wil defend , for man may thinke but god is he that knoweth . thus timerously he promiseth to speake of things not knowne nor firmely beleeued , but only opinatiue , & doubted of being to speake of mens institutions . he knew that ther was the world , heauen , and earth , stars , & al those together with the whole vniuerse subiect vnto one powerfull and inuisible king : this he firmely beleeued , but hee durst not say that ianus was the world , or that saturne was ioues father and yet his subiect , nor of the rest of this nature durst he affirme any thing confidently . l. vives . the ( a ) vncertaine . ] of these i haue spoken before : now a little of the vnknowne , for it is an error to hold them both one : the territories of athens had altars to many vokowne gods : actes . . and pausanias in attic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the altars of the vn●… gods : these epimenides of creete found : for the pestilence , being sore in that country , 〈◊〉 ●…d them to expiate their fields , yet not declaring what god they should invo●… , 〈◊〉 〈◊〉 expiation , epimenides beeing then at athens , bad them turne the cattell that they would off●… into the fields , and the priests to follow them , and where they staied , there kill them and ●…er them to the vnknowne propiciatory god. therevpon arose the erection of 〈◊〉 〈◊〉 which continued euen vnto laertius his time . this i haue beene the willinger to 〈◊〉 , ●…cause of that in the actes . ( b ) xenophanes ] sonne to orthomenes of ionia where 〈◊〉 the poet was borne . apolodorus , out of colophon . hee held all things incompre●… , ●…nst the opinion of laërtius sotion . eusebius following sotion , saith hee did hold 〈◊〉 〈◊〉 sences salfe and our reason , for company : he wrote of the gods against homer , and he●… . there was another zenophanes , a lesbian , and a poet. the likeliest cause of the propagation of paganisme . chap. . of all these the most credible reason is this : that these gods were men that by the meanes of such as were their flatterers , ( a ) had each of them rites and sacrifices ordained for them correspondent vnto some of their deedes , manners , wittes , fortunes and so forth : and that other men ( rather diuells ) sucking in these errors , and delighting in their ceremonies , nouelties , so gaue them their propagation , beeing furthered with poetiall fictions , and diabolicall illusions . for it were a likelier matter that an vngratious sonne did feare killing by as vngratious a father , and so expelled him from his kingdome , then that which hee saith , that ioue is aboue saturne because the efficient cause which i●… ●…es , is before the materiall which is saturnes . for were this 〈◊〉 〈◊〉 should neuer haue beene before ioue , nor consequently his fa●…●…or the cause goeth alwaies before the seede , but the seede neuer ge●… the cause . but in this endeauor to honour the vaine fables , or impi●… of men with naturall interpretations , their most learned men are 〈◊〉 into such quandaries , that wee cannot choose but pitty their vanity as●… 〈◊〉 the others . l. vives . 〈◊〉 ( a ) each ] in this place the copies differ , but our reading is the most authen●… , and most ancient . some copies leaue out [ by the meanes of such as were their 〈◊〉 ] but it is not left out in the olde manuscripts , wee reade it as antiquitie leau●… 〈◊〉 . the interpretations of the worship of saturne . chap. . s●… ( say they ) deuoured all his children , that is all seedes returne to 〈◊〉 earth from whence they came : and a clod of earth was laide in steed of 〈◊〉 for him to deuoure , by which is meant that men did vse to bury their 〈◊〉 in the earth before that plowing was inuented . so then should saturne b●… called the earth it selfe , and not the seedes , for it is the earth that doth as 〈◊〉 〈◊〉 deuoure the owne of-spring , when as the seedes it produceth are all returned into it againe . but what correspondence hath mens couering of corne with cloddes , vnto the laying of saturne a clod in steed of ioue ? is not the corne which is couered with the clod , returned into the earthes wombe as well as the rest ? for this is spoken as if hee that laid the clod , tooke away the seede . thus say they , by the laying of this clod was ioue taken from saturne , when as the laying of the clod vpon a seede maketh the earth to deuoure it the sooner . againe , beeing so , ioue is the seed , not the seedes cause as was sayd but now . but these mens braines runne so farre a stray with those fond interpretations , that they know not well what to say . a sickle hee beareth for his husbandry they say : now in ( a ) his raigne was not husbandry inuented , and therefore ( as our author interpreteth ) the first times were called his , because as then men did liue vpon the earthes voluntary increase and fruites . whether ( b ) tooke he the sickle vpon the losse of his scepter as one that hauing beene an idle king in his owne raigne would become a painefull laborer in his sonnes ? then hee proceedeth , and saith that ( c ) some people , as the carthaginians offred infants in sacrifice to him , and others , as the ( d ) galles , offered men , because mankinde is chiefe of all things produced of seede . but needeth more of this bloudy vanity this is the obseruation of it all , that none of these interpretations haue reference to the true , liuing , incorporeall , changelesse nature , whereof the eternall life is to bee craued : but all their ends are in things corporall , temporall , mutable and mortall , and whereas saturne they say did ( e ) geld his father caelus , that is ( quoth hee ) to bee vnderstood thus , that the diuine seede , is in saturnes power and not in heauens : that is , nothing in heauen hath originall from seed . behold here is saturne made heauens sonne , that is ioues . for they affirme stedfastly that ioue is heauen . thus doth falshood without any opposer ouerthrow it selfe : hee saith further , that hee was called ( f ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , space of time , without the which no seed can come to perfection . this and much like is spoken of saturne in reference to the seed : surely saturne with all this power should haue beene sufficient alone to haue gouerned the seede : why should they call any more gods to this charge , as liber , and libera , or ceres ? of whose power ouer seed hee speaketh as if he had not spoken at all of saturne . l. vives . in ( a ) his raigne ] who first inuented husbandry , it is vncertaine . some ( as the common sort hold ) take it to bee ceres : other , triptolemus ( at least for him that first put it in practise , ) is iustine , and ouid : some , dionysius , as tibullus , diodorus calleth him osyris , and therefore virgil faith . ante iouem nulli subigebant arua coloni , vntill ioues time there were no husband-men . some thinke that saturne taught it vnto ianus and the italians : beeing driuen to inuent some-what of necessity after hee was chased from crete . so that still husbandry was not inuented in his raigne but after . the poets will haue no husbandry in the golden age , the daies of saturne : uirgill saith , the earth brought fruites nullo poscente , no man taking paines for them : and ouid , fruges tellus inarata faerebat , the earth bore corne vnplowed . hesiod . 〈◊〉 〈◊〉 &c. the earth brought fruite vnforced , both good and in aboundance . ( b ) tooke 〈◊〉 his sickle was found at zancle a city in sicily & thence the towne had that name . sil. ital●… . . for 〈◊〉 in the sicilian tongue , was a sickle . th●…y did , ( c ) some people ] oros. lib. . cap. . trogus , lact. lib. . and posce●…inus festus . some say the carthaginians offred children to hercules . plin. li. . but others say it was to saturne . plato in mino●… . dionys. halicarn . the odoritus c●…s . in sacrific . euseb. and tertullian who addeth that at the beginning of tiberius his reigne he forbad it them , and crucified their priests : yet they did continue it secretly euen at the time he wrot this . some referre the cause of this cruelty vnto iunos hate . but eusebi●… 〈◊〉 of sanchoniato reciting the phaenicians theology saith that saturne king of palestine dying , ●…rned into the star we call saturne , and that soone after nimph anobreth hauing but ●…e 〈◊〉 sonne by saturne who was therefore called leud ( for that is one onely sonne in the 〈◊〉 tonge ) was compelled to sacrifice him for to deliuer her contry from a daungerous 〈◊〉 and that it was an ould custome in such perills to pacifie the wrath of the reuenging 〈◊〉 with the bloud of the princes dearest sonne . but the carthagians ( being come of 〈◊〉 ●…cians ) sacrificed a man vnto saturne , whose sonne had beene so sacrificed : either of their own first institution in africa , or else traducing it from their ancestry . de prae . euan. how these children were sacrificed diodorus telleth : biblioth . lib. . they had ( saith he ) a brazen 〈◊〉 of saturne , of monstrous bignesse , whose hand hung downe to the earth so knit one within an●…r , that the children that were put in them , fell into a hole full of fire . thus far hee . when wee ●…ed this booke first , our sea-men discouered an iland calling it after our princes name , 〈◊〉 , wherein were many statues of deuills , hollow within , brazen all ; and their hands 〈◊〉 , wherein the idolaters vsed to lay their children they sacrificed , and there were they 〈◊〉 ●…ned by the extreame heate of the brasse caused by the fire that they made within 〈◊〉 ( 〈◊〉 ) the gaules . ] not vnto saturne , but to esus , and theutantes . plin. lib. . solin . mela , c●…ane , and lactantius . to mercury saith tertullian : but that is theutantes . plin , men●… ●…erius his prohibition of so damnable a superstition . claudius farbad them as sueto●… 〈◊〉 : indeed augustus first forbad it but that was but for the city onely . a decree was 〈◊〉 〈◊〉 the yeare of rome . dclvii . consulls , p. licinius crassus . and cn. cornelius lantu●… , forbidding humane sacrifices all the empire through : and in hadrians time it ceased al●… 〈◊〉 ouer the world , iupiter latialis was worshipped with ablation of mans bloud in ter●…●…y ●…y and eusebius and lactantius his time . and before herc●…es was saturne so wor●… latium , which sacrifice faunus brought vp for his grandsire saturne , because of 〈◊〉 〈◊〉 was ( as lactantius and macrobius recite out of varro ) this : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. bring 〈◊〉 〈◊〉 ; and lightes for dis his father : dis his father was saturne . lactantius readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word doubtfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumflexe is light and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acute is a man homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. streight gainst the sutors went this heauenly man. 〈◊〉 often elsewhere . plutarch in his booke intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , liue in priuate , giueth the 〈◊〉 why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should bee both light and a man. but hercules comming into italy and see●… 〈◊〉 aborigines that dwelt there continually take of the greekes for sacrifice that were 〈◊〉 ●…her to inhabite , and asking the cause , they told him this oracle , which hee did 〈◊〉 light , not man : and so they decreed that yearely each ides of may the priests and 〈◊〉 should cast thirty mens images made of osiers or wickers into tyber , from of the 〈◊〉 miluius : calling them argaei , ( for the old latines held all the gretians argiues ) and 〈◊〉 〈◊〉 should haue lights offred to him . dionis . plutarch . uarro . festus , gel. macrob. 〈◊〉 lactant. ouid. yet ouid telleth this tale of another fashion fastor . . manethon saith , the a●…tians vsed to sacrifice three men to iuno in the city of the sunne , but king amasis changed the sacrifice into three lights . ( e ) geld his father . ] eusebius discoursing of the phani●…●…ity ●…ity saith thus : after caelus had raigned . . yeeres , his sonne saturne lay in waite 〈◊〉 〈◊〉 about flouds and fountaines and hauing gotten him , guelded him : his holy bloud 〈◊〉 into the spring and the place is to bee seene at this day . hee was ( saith diodorus ) an 〈◊〉 astrologian , and distinguished the yeare , and by this skill got his name , hee 〈◊〉 the rude ciuility and sciences , and reigned in the northwest of africa , hauing . chil●… by seuerall wiues . ( f ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] quasi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , time . cicero giueth another interpretation 〈◊〉 〈◊〉 i●…e , and saturne , de nat . deor . lib. . but saturne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the ro●… called saturne the father of verity because truth will out in time . plutarch . of the sacrifices of ceres eleusina . chap. . o●… ceres ( a ) her sacrifices , them of eleusina , vsed at athens were the most noble . of them doth varro say little or nothing onely he talkes a little of the corne that cere's found out , and of her losse of proserpina that was rauished by pluto . and she ( he saith ) doth signifie fruitfulnes of seed , which one time fayling , and the earth seeming to be waile that want of fertility , it grew to an opinion that hell , or pluto had taken away the daughter of ceres , the said fruitfulnesse , which of creeping forward , is called proserpina , which thing they deploring in publike manner , because that fertility came againe , all their ioy returned at the returne of proserpina , and so had ceres feasts institution , furthermore hee saith this , that shee hath many things in her sacrifices which haue no reference but to the corne . l. vives . ceres ( a ) her sacrifices ] to haue a little discourse hereof more then is vulgar , will neither bee vnpleasing nor vnprofitable . ceres had proserpina by ioue , pluto rauished her out of sicily and her mother sought her almost all the world ouer . at last comming to eleufis , one of the twelue townes in the athenian territory , one celus the king thereof tooke hir to harbour and let hir haue the education of triptolemus , his ( or as strabo saith ) i●…inus his sonne by hyona . what euer hee was , hee loued ceres well , ordered her a sollemne yearely sacrifice calling the feast eleusina , and ceres and proserpina the second eleusina goddesses : some say that erictheus brought them out of egipt , i doe not disproue them , for thence came the most of the worlds idolatry . these sacrifices none might see but votaries , the crier badde auoide all prophaine : and hence had virgil his verse . procul ô procul este prophani , fly , fly farre hence , prophaine : seru , and alcibi●…s was sore troubled for being at ceres her sacrifices before hee was initiate . the first that ●…ished them was the philosopher numerius , to whom afterwards the goddesses ( they say ) in a dreame appeared , in whores habite and complained that hee had made them common . which certainely prooued their ceremonies whorish : for had they beene honest , they would haue feared divulgation . socrates in plato glanceth at this and much more : commanding the gods turpitudes to bee kept in all taciturnity , and threatning that hee would discouer the secrets of isis , which is all one with ceres . in which wordes hee maketh isis acknowledge plaine inough that they are filthy . here of saith nazianzene thus , wee haue no rauisht proserpina , nor wandring ceres , nor triptolemus , nor dragons , nor such as partly doe and partlie suffer : i shame to lay the night-sacrifices in the light , and to turne a mystery into a turpitude . eleusine , knoweth & such as looke vpon these concealed matters , fit indeede for concealement . thus hee in his epiphaniae , beginning at these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. and happy iason ( saith theocritus ) that attained more than men prophaine beleeue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. wherein hee closely girdeth at the adultery of ceres and iason . what these sacrifices did containe , eusebius sheweth thus out of clement : some say ( quoth hee ) that mela●… amythaons sonne brought the sollemnities of ceres from egipt into greece . ceres was deliuered , the daughter was brought vppe : some called her perephatte : ioue begot her in forme of a dragon , and so comes the dragon to bee shewne roulled vppe in the sauati●… mysteries , as a memoriall of the gods ; or i should say of so fowle a turpitude . perephatte also brought forth a sonne like a bull : wherevpon some poets haue sung of the bull , the dragons father , and the dragon , the bulls father : those memoriall secrets they beare vppe vnto a hill , and they celebrated the shepards goade , yes i thinke the shepards goade , a kinde of rod that the bacchanalianes did beare . further of these secrets i cannot relate , of the basket , the rape , the idonerian gulfe , euboleus his sonne , all whom together with the two goddesses that one gulte did swallow vp , and therevpon they haue a hogsty in their ceremonies : which the women in the citties there-aboutes obserue in diuers fashions : there is the thesmophoria , the scirophoria , and the i●…ephabiliphoria , in all which was there diuers laments for ceres her losse and periphattes rape . this eusebius , as trapezuntius interpreteth him , for the greeke booke i haue not . the women priests caried baskets also couered , one full of flowers , portending the spring , another with eares of corne , for autumne . these virgins were called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , basket-bearers : tully mentioneth them against varro , though porp●…y vpon horace affirme that the ca●…phere were iuno's seruants at her sacrifices at at●… . these wee speake of , clement saith were called orgies , of the anger that was betweene ceres●…d ●…d i●… . catullus . pars obscura cauis celebrabant orgia cistis : orgia qu●… frustrà cupiunt audire prophani . part keeping th' orgies , hollow baskets bare : th' orgies , which none vnhallowed must come neare . but all the greek sacrifices almost , were called orgies . strab. lib. . ser. in . aeneid . therein were t●…s many images . . the creators , borne by the chiefe-priests , the misteries expounder . . the sonnes , borne by the taper-bearer . . the moones , by the altar-seruant , or sacrificer . . mercuries , by the crier : and . a womans . ( ) as priapus was borne in dionysius his sacrifices , as theodoritus witnesseth : who affirmes that ioue lay both with ceres the mother and p●…serpina the daughter : and to those sacrifices might none but the inuited bee admitted , not any whose conscience accused him of any crime , for so the crier proclaimed . nero durst not come there , for his guilt : and antoninus would needes bee inuited , to prooue himselfe innocent . yet whether it were at the great sacrifices or no , i know not , for at athens it was a ●…aw 〈◊〉 no stranger should be admitted them . aristoph . commentator . so hercules desiring 〈◊〉 , though he were a friend , and ioues sonne , yet it being against the law , they ordaine the ●…aller sacrifices elensiuae , where any stranger might haue accesse , calling the former , ceres her sacrifices , the later proserpina's : which he saith were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. as a purgation and preparation to the greater . the coate which they put on at their initiation must neuer come of vnti●… i●… be so ragged , that it bee past wearing : some say they kept them to make childrens s●…g cloathes off . and thus for greece . rome had a great yearely feast of ceres , which mou●…ers might not be present at . liu. they had also the mariages of ceres or orcus , wherein it was an offence to bring wine , but frankincence onely and tapers , whereof plautus saith , i 〈◊〉 you are about ceres feasts , for i see no wine : aulular . of this sacrifice read macrob. 〈◊〉 and seruius vpon virgils georgikes lib. . vpon this place . cuncta tibi cerem pubes agrestis adoret , cui tu lacte fauos , & miti dilue baccho . call all the youth vnto these rites diuine , and offer ceres hony , milke , or wine . ●…re were also the cerealia games in ceres honour , whereof politian a great scholler hath 〈◊〉 in his miscellanea : whose iudgement least some bee mistaken by , i will write mine 〈◊〉 hereof . first the old circian games that romulus ordained to hipposeidon and these 〈◊〉 are not al one : these are farre later in originall : againe these later were kept long 〈◊〉 memmius his time . liu. namely the sixteenth yeare of the second african warre by 〈◊〉 ●…ates decree . gn. seruillus geminus beeing dictator , and aaelius paetus maister of the 〈◊〉 . nor doe tacitus or ouid comptroll this , in saying the cerealia were kept in the great 〈◊〉 . the cereal aediles were made for the cornes prouision not for the plaies though 〈◊〉 made some to ceres . but i maruell that politian thinketh that that memmius whome 〈◊〉 made aedile , was hee to whom lucretius dedicated his booke or ( if it shall please you ) 〈◊〉 sonne , when as lucretius died in the second consulships of pompey and crassus , and the worke was written in memmius his youthfull daies . true it is one error begets many . i would not haue any man thinke this spoken in derogation from the glory of so great a scholler ; for 〈◊〉 is not to bee reiected for beeing deceiued , hee was but a man. my words ayme at the ●…fit of the most , not at detraction from him or any . if any man thinke otherwise ( which is 〈◊〉 ) know hee , that it is no iniury to reprehend either politian or any man else of the cunning●… in matter of antiquity : but of the cerealia let this suffice . of the obscaenity of bacchus sacrifices . chap. . bvt now for libers ( a ) sacrifices , who ruleth not onely all moisture of seedes and fruites whereof wine seemes principall , but of creatures also : to ●…ibe their full turpitude , it irkes me for losse of time , but not for these mens ●…ish pride . amongst a great deale of necessary omission , let this goe , whereas hee saith that libers sacrifices were kept with such licence in the high-waies in italy , that they adored mens priuities in his honour : their beastlinesse exulting , and scorning any more secrecie . this beastly sight vpon his feast daies was honorably mounted vpon a ( b ) waggon , and first rode thus through the country , and then was brought into the city in this pompe . but at ( c ) lauinium they kept a whole month holy to liber , vsing that space all the beastly words they could deuise , vntill the beastly spectacle had passed through the market place , and was placed , where it vsed to stand . and then must the most honest matron of the towne crowne it with a garland . thus for the seeds successe was liber adored : and to expell witch-craft from the fields , an honest matron must doe that in publike , which an whore should not do vpon the stage if the matrons looked on . for this was saturne accounted insufficient in this charge , that the vncleane soule finding occasion to multiply the gods , and by this vncleanesse being kept from the true god , and prostitute vnto the false , through more vncleane desires , might giue holy names to these sacriledges , and entangle it selfe in eternall pollution with the diuells . l. vives . libers ( a ) sacrifices ] kept by the thebans on mount cythaeron euery third yeare : in the nights and called therefore nyctilena . seru. and of the yeares , trieretica , or triennalia . herein were the phally , ( that is huge priuy members ) vsed . herodot . plutarch , de cupid . op . the agiptians vsed little statues with such huge perpendents : the other nations caried the members onely about , for fertility sake . the feasts were called phallogogia . theodoret. lib. . why priapus and bacchus haue feasts together , there bee diuers reasons . . because they were companions . . because without bacchus ' , priapus can doe naught , and therefore was held the sonne of bacchus and uenus . . because bacchus is lord of seede , whereof priapus is the chiese instrument , and therefore god of gardens , and hath his feasts kept by the husbandmen with great ioye . now diodorus saith that osyris ( whome hee counteth bacchus ) being cut in peeces by typhon , and euery friend bearing part away , none would take the priuy member , so it was cast into nyle . afterwards isis hauing reuenged his murther , got all his body againe , onely that shee wanted , and so consecrated an image thereof , and for her comfort honored it more then all the other parts , making feasts to it , & calling it phallus at the priests first institution ; nazianzene reckneth both phalli and ithyphalli : but i thinke they differ not , but that for the more erection it was called ithyphallus , of the greeke . ( b ) waggons ] to yoake mise in waggons saith horace in his satyres . lib. . it is adiminutiue of waynes : plaustra : much difference is about plaustra and plostra , u. probus is for plostra : florius told vespasian hee must say plaustra , so the next day he called him flaurus , for florus . suctonius . ( c ) at lauinium ] a towne in latinum , built by aeneas and named after his wife . alba longa was a colony of this : of alba , before is sufficient spoken . of neptune , salacia , and venilia . chap. . now neptune had one salacia to wife , gouernesse ( they say ) of the lowest parts of the sea , why is venilia ioyned with her , but to keep the poore soule prostitute to a multitude of deuills ? but what saith this rare theology to stoppe our mouthes with reason ? venilia is the flowing tide . salacia the ebbing : what ? two goddesses , when the watter ebbing , and the water flowing is al one ? see how the soules lust ( a ) flowes to damnation ! though this water going bee the same returning , yet by this vanity are two more deuills inuited , to whom the soule ( b ) goeth , and neuer returneth . i pray the varro , or you that haue read so much , and boast what you haue learned , explayne mee this , not by the eternall vnchanging nature which is onely god , but by the worlds soule , and the parts , which you hold true gods . the error wherein you make neptune to bee that part of the worlds soule that is in the sea , that is some-what tolerable : but is the water ebbing and the water flowing two parts of the world , or of the worlds soule ? which of all your wits conteineth this vnwise credence ? but why did your ancestors ordaine yee those two goddesses , but that they would prouide that you should not bee ruled by any more gods , but by many more deuills , that delighted in such vanities : but why hath salacia , that you call the inmost sea , being there vnder her husband , lost her place ? for you bring her vp aboue when shee is the ebbing tide : hath shee thrust her husband downe into the bottome for entertaining venilia to his harlot . l. vives . lust ( a ) flowes ] alluding to the sea . ( b ) goeth and neuer returneth ] spoken of the damned , that neither haue ease nor hope at all . he alludeth to iob. . vers . . before i goe and shall not returne to the land of darkenesse and shadow of death , euen the land of misery and darknesse , which both the words them-selues shew , and the learned comments affirme is meant of hell . of the earth , held by varro to be a goddesse , because the worlds soule ( his god ) doth penetrate his lowest part , and communicateth his essence there-with . chap. . we see one earth , filled with creatures : yet being a masse of elemental bodies and the worlds lowest part , why call they it a goddesse ? because it is fruitfull ? why are not men gods then that make it so with labour , not with worship ? no , the part of the worlds soule ( say they ) conteined in her , ma●…eth hir diuine : good : as though that soule were not more apparant in man : without all question , yet men are no gods : and yet which is most lamentable , are subiected so that they adore the inferiors as gods , such is their miserable error . varro in his booke of the select gods , putteth ( a ) three degrees of the soule in all nature . one , liuing in all bodies vnsensitiue , onely hauing life : this he saith we haue in our bones , nailes and haire : and so haue trees liuing without sence . secondly , the power of sence diffused through our eyes , eares , nose , mouth and touch . thirdly , the highest degree of the soule , called the minde , or intellect : confined ( b ) onely vnto mans fruition : wherein because men are like gods , that part in the world he calleth a god , and in vse a genius . so diuideth hee the worlds soule into three degrees . first stones and wood , and this earth insensible which we tread on . secondly the worlds sence , the heauens , or aether : thirdly , her soule set in the starres ( his beleeued gods ) and by them descending through the earth , goddesie tellus : and when it comes in the sea , it is neptune : stay , now back a little from this morall theologie , whether hee went to refresh him-selfe after his toile in these straites : back againe i say to the ciuill , let vs plead in this court a little . i say not yet , that if the earth and stones , bee like our nailes and bones , they haue no more intellect , then sence . or if our bones and nailes be said to haue intellect , because wee haue it , hee is as very a foole that calleth them gods in the world , as hee that should ●…me them men in vs. but this perhaps is for philosophers , let vs to our ciuill theame : for it may bee though hee lift vp his head a little to the freedome of 〈◊〉 naturall theologie , yet comming to this booke and knowing what he had to ●…oe , hee lookes now and then back , and saith this , least his ancestors and others should be held to haue adored tellus and neptune to no end . but this i say , seeing ●…th onely is that part of the worlds soule that penetrateth earth : why is it not 〈◊〉 intirely one goddesse , and so called tellus ? which done , where is orcus , 〈◊〉 and neptunes brother , father dis ? and where is proserpina his wife that some opinions there recorded , hold to be the earths depth not her fertility ? if they say the soule of the world that passeth in the vpper part is dis , and that in the lo●…er , proserpina , what shall then become of tellus ? for thus is she intirely diuided into halfes : that where she should be third , there is no place , vnlesse some will say that orcus and proserpina together are tellus ; and so make not three but one or two of them : yet . they are held , & worshiped by . seuerall sorts of rites , by their altars , priests & statues , and are indeed three deuills that do draw the deceiued soule to damnable whoredome . but one other question : what part of the worlds soule is tellumo ? no , saith he , the earth hath two powers , a masculine to produce , and a feminine to receiue , this is tellus and that tellumo : but why then doe the priests ( as he sheweth ) adde other two and make them foure ? tellumo , tellus , ( c ) altor rusor ? for the two first , you are answered : why altor ? of alo , to nourish , earth nourisheth all things . why rusor ? of rursus , againe , all things turne againe to earth . l. vives . putteth three ( a ) degrees ] pythagoras and plato say the soule is of three kindes , vegetable , sensitiue , reasonable . mans soule ( say they is two-fold ) : rationall and irrationall : the later two-fold , affectionate to ire and to desire : all these they doe locally seperate . plat. de rep. l. . aristotle to the first three addeth a fourth , locally motiue . but he distinguisheth those parts of the reasonable soule in vse onely , not in place nor essence , calling them but powers , referred vnto actions . ethic. alez . aphrodiseus sheweth how powers are in the soule . but this is not a fit theame for this place . but this is all : it is but one soule that augmenteth the hayre and bones , profiteth the sences , and replenisheth the heart and braine . ( b ) onely vnto ] this place hath diuersities of reading , some leaue out part , and some do alter : but the sence being vnaltered , a note were further friuolous . ( c ) altor ] father dis and proserpina had many names in the ancient ceremonies . hee , dis , tellumo , altor , rusor , cocytus : shee uerra , orca and n●…se tellus . thus haue the priests bookes them . romulus was also called altellus , of nourishing his subiects so admirably against their enuious borderers . iupiter plutonius ( saith trismegistus ) rules sea and land , and is the nourisher of all fruitfull and mortall foules . in asclepio . of earths surnames and significations , which though they arose of diuerse originals , yet should they not be accompted diuerse gods. chap. . therefore earth for her foure qualities ought to haue foure names , yet not to make foure gods . one ioue serues to many surnames , and so doth one iuno : in all which the multitude of their powers constitute but one god and one goddesse , not producing multitude of gods . but as the vilest women are some-times ashamed of the company that their lust calleth them into , so the polluted soule , prostitute vnto all hell , though it loued multitude of false gods , yet it som-times lothed them . for varro , as shaming at this crew , would haue tellus to be but one goddesse . they ( a ) call her ( saith hee ) the great mother , and her tymbrell is a signe of the earths roundnesse : the turrets on her head , of the townes : the seates about her , of her eternall stability when all things else are mooued : her 〈◊〉 priests signifie that such as want seede must follow the earth that conteineth all : their violent motions about her doe aduise the tille●…s of earth not to sitte idle , for there is still worke for them . the cymballs signifie the noyses with plough irons , &c. in husbandry , they are of brasse , for so were these instruments ( b ) before iron was found out . the tame lion signified that the roughest land might by tillage be made fertile . and then he addeth , that shee was called mother earth , and many other names , which made them thinke her seuerall gods . they held earth to be ops ( saith he ) because helpe , ( opis ) maketh her more fruitfull : mother , for hi●… generall production . great for giuing meate . proserpina , because the fruit doe creepe ( proserpunt ) out of her . vesta , for that the hearbes are her vesture : and so saith he are other deities fitly reduced vnto her by seuerall respects . but if she be one goddesse , ( as in truth she is not ) why runne yee to so many ? let one haue all these names , and not bee many goddesses . but errors power preuailed to draw varro fearefully after it : for he saith ; neither doth this controule their opinions that take these for many gods . there may be one thing ( saith he ) and many things therein . well suppose that many things are in a man : therefore many men ? many things are in a goddesse , therefore many goddesses ? but let them diuide , combine , multiply , reply and imply what they will. these are the mysteries of great mother-earth , all referred to seede and husbandry . but doth your tymbrell , turrets , eunuches , rauings , cymballs and lions in all this reference , promise eternall life ? doe your gelded galli serue her to shew that seed-wanters must follow the earth , and not rather that the following of her brought them to this want ? for whether doth the seruice of this goddesse supply their want or bring them to want ? is this to explaine , or to explode rather ? nor is the deuills power herein euer a iotte obserued , that could exact such cruelties , and yet promise nought worth the wishing . if earth were held no goddesse , men would lay their hands vpon her and strengthen them-selues by her , & not vpon themselues , to eneruate them-selues for her : if she were no goddesse , she would bee made so fertaile by others hands , that shee should neuer make men barren by their owne hands . and whereas in libers sacrifices an honest matron must crowne that beastly member , her husband perhaps standing by blushing and sweating ( if hee haue any shame ) and whereas in mariages the bride must ride vpon ( c ) priapus his ●…llstaffe , these are farre more ( d ) lighter and contemptible then that cruell obscaenity , and obscaene cruelty : for here the deuils illude both sexes , but maketh neither of them their owne murtherers . there they feare the bewitching of their corne , here they feare not the vn-manning of them-selues . there the bride ( e ) is not so shamed that she either looseth chastitie or virginity , here the massacre of man-hood is such the gelded person is left neither man nor woman . l. vives . they ( a ) call her ] ouid fast. . giues another reason of the great mothers worship . the cymballs and tymbrils were imitations of the corybantes , that kept ioue with the noyse of their shields and helmes : the tymbrels stand for the bucklers being lether , and the cymbals for the helmes being brasse . the turrets are for that she built first towers in citties , the eunu●…s she liketh for atys his sake : she is borne by lions because shee tameth them . ( b ) before i●… , ] this is left out by some . ( c ) priapus his colestaffe ] a metaphor , scapus is the stalke of any hearbe , but vsed in uarro and pliny for a mans priuy member , that is erected like a stake or stalke : scapus is also a beame or iuncture in building . vitr . ( d ) lighter ] so is the old ma●…scripts , ( e ) is not so ] priapus was vsed to helpe the husband in taking away the maiden●…ad of the wife , and the wife in fruitfulnesse of off-spring . what exposition the greeke wise men giue of the gelding of atys . chap. . bvt we haue forgotten atys & his meaning all this while , in memory of whose loue the ( a ) galli are gelded . but the wise greekes forget not this goodly matter . because of the earths front in the spring , being fairer than , then euer . ( b ) por●… a famous philosopher saith atys signifieth the flowers , & was therfore guel●… , because the flowre falleth off before the fruite . so then , not ( c ) atys , man , or manlike , but his priuy parts onely were compared to the flowers , for they fe●…l of in his spring : nay many fell not of , were cut of ; nor followed any fruit vpon this , but rather lasting sterility , what then doth all that which remained of him after his gelding signifie ? whether is that referred ? the meaning of that now ? or because they could finde no reference for this remainder , doe they thinke that he became that which the fable sheweth , & as is recorded ? nay varro is ours against them in that iustly , and will not affirme it , for his learning told him it was false . l. vives . the galli ( a ) are ] cybele's priest : of these wee haue spoken . festus saith they gelded themselues , because hauing violated their parents name they would neuer be parents . bardesanes the syrian saith that king abgarus made all their hands to be cut off that had vsed themselues so : and so this ceremonie ceased : macrobius interpreteth the passages of cybele and atys , ve●…s and adonis , isys and osyris , all one way : calling the women the earth , and the men the sunne . ( b ) porphiry ] of him else-where : this place is in his booke de rational . n●… . deor. atys and adonis ( saith he ) are the fruites , but atys especially the flowers that fall e●…e the fruite bee ●…ipe , and so they say hee was gelded , because the fading flowers beare no fruite . ( 〈◊〉 ) atys man or mans like ] alluding to plato's riddle . de rep . . a man and no man , hauing sight and no sight , smote and smote not , a bird and no bird , with a stone and no stone , vpon a tree and no tree : that is , an eunuch , purblinde , threw and but touched a batte with a pumyce stone , ●…ittng in an elderne tree . of the filthinesse of this great mothers sacrifices . chap. . no more would varro speake of the ganymedes that were consecrated vnto the said great mother , against all shame of man and woman : who with anointed heads , painted faces , loose bodies and lasciuious paces , went euen vntill yester-day vp and downe the streetes of carthage , basely begging ( a ) of the people where-withall to sustaine them-selues . of these haue not i ( to my knowledge ) ( b ) read any thing : their expositions , tongues and reasons were all ashamed and to seeke . thus the great mother exceeded all hir sonne-gods , not in greatnesse of deity , but of obscaenity . ianus him-selfe was not so monstrous as this ( c ) monster : hee was but deformed in his statue : but this was both bloudy and deformed in her sacrifices . hee had members of stone giuen him , but she takes members of flesh from all her attendance . this shame , all ioues letcheries come short of : he besides his female rapes , defamed heauē but with one ( d ) ganimede , but she hath both shamed heauen , and polluted earth with multitudes of ( e ) profest and publike sodomites . it may be thought that saturne that gelded his father comes neere , or exceedes this filthinesse : o but in his religion men are rather killed by others then guelded by them-selues . he eate vp his sonnes say the poets , let the physicall say what they will : history saith he killed them : yet did not the romaines learne to sacrifice their sonnes to him from the africans . but this great mother brought her eunuches euen into the romaine temple , keeping her bestiall reakes of cruelty euen there : thinking to helpe the romaines to strength , by cutting away their strengths fountaines . what is mercuries theft , venus her lust , the whoredome and the turpitude of the rest ( which were they not commonly sung vpon stages , wee would relate ) what are they all to this foule euill , that the mother of the gods onely had as her peculiar ? chiefly the rest being held but poeticall fictions , as if the poets had inuented this too , that they were pleasing to the gods ? so the●… it was the poets audatiousnesse that recorded them , but whose is it to exhibite them at the gods vrgent exacting them , but the gods direct obscaenity , the deuills confessions , and the wretched soules illusions ? but this adoration of cibele by gelding ones selfe the poets neuer inuented , but did rather abhorre it then mention i●… : is any one to bee dedicated to these select gods for blessednesse of life hereafter , that cannot liue honestly vnder them here , but lies in bondage to such vncleane filthinesse ; and so many dammed deuills ? but all this ( say they ) hath reference to the world : nay looke if it be not to the wicked . ( f ) ●…hat cannot bee referred to the world that is found to bee in the world ? but we doe seeke a minde that trusting in the true religion doth not worshippe the world as his god , but commendeth it for his sake , as his admired worke , and being expiate from all the staines of the world , so approcheth to him that made the world : wee see these selected gods more notified then the rest : not to the aduancement of their merits , but the diuul ging of their shames ; this proues them men , as not onely po●…es but histories also do explaine : for that which virgill saith aen. . primus ab aethereo venit saturnus olympo , arma iouis fugiens , & regnis exul ademptis . an ( g ) whence saturne came olimpus was the place , flying ioues armes , exil'd in wretched case . d so as followeth , the same hath ( h ) euemerus written in a continuate history , translated into latine by ennius : whence because much may bee taken both in greeke and also in latine that hath bin spoken against these error , by others before vs , i cease to vrge them further . l. vives . b●…g . ( a ) of. ] these galli were allowed to beg of the people by a law that metellus made o●…id , shewes the reason in these verses . dic inquam , parua cur stipe quaerat opes ? contulit aes populus de quo delubra metellus fecit , ait , dandae mos stipis inde manet . tell me ( quoth i ) why beg they basely still ? metellus , built the shrine o' th' townes expence , ( quoth he ) and so the begging law came thence . cicero in his sacred and seuerest lawes ( of those times ) charged that none but the idaean goddesses priests should beg : his reason is because it fills the mind with folly and empties the purse of mony . [ but what if augustine or cicero saw now how large and ritch societies go a begging to those on whome they might better bestow something ? whilest hee ( meane time ) that giueth it sitteth with a peece of browne bread , and a few herbes , drinking out of an earthen put full of nothing but water , and a great sort of children about him for whose sustenance he toyleth day and night : and he that beggeth of him is a ritch begger , fed with white and purest bread , patrridge and capons : and soaked in spiritfull and delicious wines ? ] ( b ) red any thing . ] of their interpretation . ( c ) monsters . ] he seemeth to meane priapus . ( d ) ganimede . ] sonne to troos king of phrigia , a delicate boy : tantalus in hunting forced him away , and gaue him to ioue in crete : ioue abused his body : the poets fable how ioue catcht him vp in the shape of an eagle , and made him his chiefe cupbearer , in place of hebe and vulcan iuno's children , and turned him into the signe aquary . ( e ) profest . ] openly avowing their bestiall obsc●…ity . ( f ) what cannot . ] there is not any other reading true but this . ( g ) whence saturne . ] e●…r to aeneas . uirg . aenead . ( h ) euemerus . ] some read homerus , falsely : for it was eue●…rus as i said that wrot the history called sacred . of the naturalists figments that neither adore the true deity , nor vse the adoration thereto belonging . chap. . when i consider the physiologies which learned and quick witted men haue endeuoured to turne into diuine matters , i discouer as plaine as day that they cannot haue reference to ought but naturall and terrestriall ( though inuisible ) obiects , all which are farre from the true god : if this extended no further then the congruence which true religion permitted , then were their want of the knowledge of the true god , to be deplored , and yet their abstinence from acting or authorizing obscaenity , to be in part approued . but since that it is wickednesse to worship either body or soule for the true god ( whose onely dwelling in the soule maketh it happy ) how much more vile is it to adore these things with a worship neither attaining saluation nor temporall renowne ? and therefore if any worldly element be set vp for adoration with temple , priest or sacrifice , which are the true gods peculiar , or any created spirit , all were it good and pure : it is not so ill a thing because the things vsed in the worship are euill , as because they are such as are due onely to his worship , to whom all worship is due . but if any one say hee worshippeth the true god in monstrous statues , sacrifices of men , crowning of priuities , gelding , paiments for sodomy , wounds , filthy and obscaene festiuall games , hee doth not offend because hee that hee worshippeth is to bee worshipped , but because he is not to be worshipped so as hee doth worship him . but he that with these filthinesses , worshippeth not god the creator of all , but a creature , be it harmlesse or no , animate or dead ; double is his offence to god : once for adoring that for him which is not hee ; and once for adoring him with such rites as is ( a ) not to be afforded vnto either . but the foulnesse of these mens worship is plaine : but what or whom they worship , is not so , were it not for their owne history that recordes the gods that exacted those bestialities so terribly : so therefore doubtlesse they were deuills , called by their politique theologie into idols , and passing from thence into mens hearts . l. vives . is ( a ) not to be ] nothing is to be worshipped in that manner , neither god , nor that which is not god ; for the worship of it selfe is wicked . that varro his doctrine of theologie hangeth no way together . chap. . therefore what is it to the purpose , that so learned a man as varro hath endeuoured to reduce all these gods to heauen and earth , and cannot ? they slip from his fingers and fall away do what he can : for being to speake of the goddesses : seeing that as i said ( quoth he ) in my first booke of the places , there are obserued two beginnin●…s of the gods , producing deities celestiall and terrestriall , as befo●…e being to speake of the masculine gods , we began with heauen , concerning ianus called heauen or the world : so now of the feminine beginning with the earth , tellus . i see how sore so good a witte is already plunged . hee is drawne by a likelyhood to make heauen the agent and earth the pacient , & therefore giueth the first the masculine forme , and the latter the feminine : and yet vnderstandeth not that hee that giueth those vnto both these two , made them both . and here-vpon he interpreteth ( a ) the samothratians noble mysteries so , saying that hee will lay open such things thereof to his nation as it neuer knew : this he promiseth most religiously . for he saith be hath obserued in images that one thing signifieth earth , another heauen , another the abstracts of formes , ( b ) plato's ideae : hee will haue ioue to bee heauen , iuno earth , minerua the ideas : heauen the efficient , earth the substance , idea the forme of each effect : now here i omit to say that plato ascribed so much to these formes , that he saith heauen doth nothing without them , but it selfe was made by them . this i say , that varro in his booke of the select gods , hath vtterly ouerthrowne this distinction of those three : heauen hee placeth for the masculine , for t●…e feminine , earth : amongst which he putteth minerua , that but now was aboue heauen . and neptune a masculine god , is in the sea , therefore rather in earth then heauen . father dis , or ( c ) pluto a male-god , and their brother , he is also in earth vpmost , and proserpina his wife vnder him . how can those heauen-gods now be earth-gods , or these earth-gods haue roomes aboue or reference to heauen ? what sobriety , soliditie , or certaintie is in this discourse ? and earth is all their mother , that is serued with nothing but sodomy , cutting and gelding . why then doth he say , ianus the gods chiefe , and tellus the goddesses , where error neither alloweth one head , nor furie a like time ? why goe they vainely about to referre these to the world , ( e ) as if it could be adored for the true god , the worke for the maker ? that these can haue no reference thether , the truth hath conuinced : referre them but vnto dead men , & deuills , and the controuersie is at an end . l. vives . the ( a ) samothracians ] of these gods i haue already spoken . they are heauen and earth , i●…e and iuno that are the great samothracian gods . uarro de ling. lat . l. and minerua also . to these three the stately temple of the capitoll was dedicated . in greeke it is not well knowne who these samothracian gods were . apollonius his interpretor hath these words . they call the samothracian gods , cahiri , nnaseas saith that their names are axierus , that is , ceres . 〈◊〉 , proserpina , aziocersus , father dis and mercury their attendant as dionysodorus saith . a●…n saith that ioue begotte iasion and dardanus vpon electra : the name cabeiri serues to deriue from the mountaines caberi in phrygia , whence these gods were brought . s●…e s●…y these gods were but two , ioue the elder and dionysius the yonger . thus farre hee : hee that will read the greeke , it beginneth at these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. now iasion they say was ceres sonne , and called caberus the brother of dardanus : others say la●… loued and lay with ceres and was therefore slaine by thunder . hee that will read more of the cabeiri , let him go to strabo . lib. . ( b ) plato's idaea , ) so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a forme or shape , for hee that will make a thing , first contemplateth of the forme , and fitteth his worke therein : a painter drawes one picture by another : this is his idaea , and therefore it is defined , a forme of a future acte . the ideae of all things are in god , which in framing of the world and cach part thereof , hee did worke after : and therefore plato maketh three beginnings of all : the minde ; that is god the worker : the matter or substance of the world : and the forme that it is framed after : and god ( saith he in his tymeus ) had an idea or forme which hee followed in his whole fabricke of nature . so that not onely the particuler spaces of the world , but the 〈◊〉 , heauen and the whole vniuerse ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) had the beginning from an idea . they are e●…all , vncorporall , and simple formes of things ( saith apuleius dogmat. platon ) and from hence had god the figures of all things present and future , nor can more the one idea bee ●…nd in one whole kinde of creature , according to which all of that kinde are wrought as 〈◊〉 of w●…e . where these idea's are , is a deeper question and diuersly held of the platonists : of that here-after . ( c ) pluto ] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gaine . dis in latine , quasi diues , ritche : for out of the 〈◊〉 bowels , ( his treasurie ) do men fetch vp stones of worth , and mettalls . and therefore was ●…e said to dwell vnder the land of spaine , as strabo saith : because there was such store of mettal●…es , corne , cattle , and meanes of commodity . ( d ) one head ] for ianus had two heads , & cybels prie●…s were mad . ( e ) as if it ) or , which if they could no godly person would worship the world . that all that the naturalists referre to the worlds parts , should be referred to god. chap. . for this their naturall theologie referreth all these things to the world , which ( would they auoide scruple of sacriledge ) they should of right referre to the true god the worlds maker and creator of all soules and bodies . obserue but this , we worship god , not heauen , nor earth ( of which ( a ) two parts of the world con●…h : ) nor a soule or soules diffused through all the parts thereof . but a god that made heauen and earth and all therein , he made all creatures that liue , brutish , & sencelesse , sensitiue , and reasonable : ( b ) and now to runne through the operations of this true and high god , briefly , which they reducing to absurd and obscene mysteries , induced many deuills by . we worship that god that hath giuen motion , existence , and limits to each created nature , that knowes , conteines and disposeth of all causes , that gaue power to the seedes , and reason to such as hee vouchsafed : that hath bestowed the vse of speech vpon vs , that hath giuen knowledge of future things to such spirits as he pleaseth : and prophecieth by whom he please ; that for mans due correction , ordereth and endeth all warres & worldly tribulations : that created the violent and vehement fire of this world , for the temperature of this great & huge masse : that framed and guideth all the waters : that set vp the sunne as the worlds clearest light , and gaue it congruent act and motion : ( c ) that taketh not all power from the spirits infernall : that afforded nourishment moist or dry vnto euery creature according to the temperature : that founded the earth and maketh it fertill : that giueth the fruites thereof to men and beasts : that knowes and orders all causes , principall and secondary : that giueth the moone her motion : and hath set downe waies in heauen and earth to direct our change of place : that hath grac'd the wit he created , with arts and sciences , as ornaments to nature : that instituted copulation for propagation sake : that gaue men the vse of the earthly fire to meet by and vse in their conuentions . t●…se ●…re the things that learned varro either from others doctrine or his owne 〈◊〉 striueth to ascribe vnto the selected gods by a sort of ( i wotte nere 〈◊〉 ) ●…aiurall interpretations . l. vives . wh●… ( a ) two parts ] gen. . . in the beginning god created heauen , and earth . which 〈◊〉 make the whole world , including in heauen all things celestiall , in earth all things mortall ( b ) and now ] an epilogue of all the gods powers which he hath disputed of . ( c ) that taketh ] read. iob. . & . of the deuills power from god. the meanes to discerne the creator from the creatures , and to auoyde the worshipping of so many gods for one , because there are so many powers in one . chap. . bvt these are the operation of one onely and true god : yet as one & the sa●…e god in all pla●… , all in all , not included in place , not confined to locall qua●…tie , ●…sible and immutable , filling heauen and earth with his present power , his nature ( a ) needing no helpe . so doth he dispose of all his workes of creation , ●…t each one hath the peculiar motion permitted it . for though it can doe no●… without him , yet is not any thing that which he is . he doth much by his ange●… 〈◊〉 onely he maketh them also blessed . so that imagine he do send his angel●…●…o 〈◊〉 for some causes , yet he maketh not the men blessed by his angels , b●… by hi●… selfe he doth the angels ▪ from this true and euerlasting god , and from no●…●…ther hope we for life eternall . l. vives . ( 〈◊〉 . n●…ding ] as the other gods do , that must be faine to haue assistance in their faculty & powe●… the pee●…r benefits ( besides his co●…on bounty ) that god bestoweth vpon his seruants . chap. . for of him , besides these benefits whereof wee haue spoken partly , such as 〈◊〉 left to the administration of nature and bestowed both vpon good and bad , wee 〈◊〉 a particular bounty of his loue perticular only to the good : for although we 〈◊〉 neuer yeeld him sufficient thankes for our being , life , sence , and vnderstanding of him . yet for that he hath not forsaken vs when we were inuolued in sinne , tur●…d away from his contemplation , and blinded with loue of blacke iniquity , for that 〈◊〉 hath sent vs his word , his onely sonne , by whose incarnation and extr●… passion for vs we might conceiue how ( a ) dearely god esteemed vs , and 〈◊〉 singuler sacrifice bee purged from our guilt , and by the illumination of 〈◊〉 spirit in our hears , tread downe all difficulties , and ascend to that eternall 〈◊〉 ineffable sweetnes of his contemplation : what heart , how many tounges 〈◊〉 to returne sufficient thankes for this last benefit ? l. vives . 〈◊〉 〈◊〉 dearely . ] rom. . . who spared not his owne sonne but gaue him for vs all to death . &c. 〈◊〉 that the mistery of our redemption by christ was not obscure in the precedent times , but continually intimated in diuers significations . chap. . 〈◊〉 mistery of eternall life , euen from the first originall of mankinde , was 〈◊〉 the angells declared vnto such as god voutchsafed , by diuers signes 〈◊〉 ●…all shadowes congruent to the times wherin they were shewed . and 〈◊〉 ●…ebrewes being gathered into a common wealth to keepe the memory 〈◊〉 ●…ty , had diuers that prophecied the things that should fall out from the 〈◊〉 of christ vnto ( a ) this very day : some of which prophets ( b ) vnderstood 〈◊〉 ●…cies , and some did not . afterwards they were pispersed amongst the 〈◊〉 leaue them ( c ) the testimony of the scriptures which promised e●…ernal 〈◊〉 iesus christ : for not only al the prophecies , which were in words , & 〈◊〉 ●…epts which had reference to actions and manners , were therein con●… but all their sacrifices also , the priesthoods , temple or tabernacle , altars , ●…ies , feasts , and what euer hath reference to that diuine worship of god , 〈◊〉 presages , and propheticall significations of that eternall life bestowed by 〈◊〉 all which we now beleeue either are fulfilled , or see are now in fulfilling , 〈◊〉 shal be fulfilled hereafter in him . l. vives . 〈◊〉 ( a ) this very day . ] for the prophecies are not yet at an end : and though the summe 〈◊〉 〈◊〉 all were fu●…filled in christ , yet by him diuers things since are to come to passe 〈◊〉 particularly beene intimated in the prophecies : as that ( not in one prophet onely ) 〈◊〉 ●…ring together of the dispersed israell , at the end of the world . ( b ) understood . ] all 〈◊〉 ●…phets vnderstood not their prophecies , nor did those that vnderstood part vnder●… 〈◊〉 they spoake not them-selues but by gods inspira●…ion , whose counselles they 〈◊〉 fully acquainted with : nor did god vse them as men skilfull in future euents , but 〈◊〉 as hee ment to speake to the poeple by : yet deny we not but that the summe of all their 〈◊〉 , th●…ing of the messias was reuealed to them by god almighty . the gentiles 〈◊〉 of opinion that the sybills and the other prophets vnderstood not all their presages , 〈◊〉 ●…ey spake them at such times as they were rapt beyond their reason , and hauing put 〈◊〉 proper mindes , were filled with the deity . and therefore iamblicus saith that the 〈◊〉 and sober that the sibilles and prophets are in their prophecying , the dasker and obscurer their prophecies are : and then they speake plainely and clearly when they are wholy enthusiasticall . in mysteriis . ( c ) the testimonie ] that the scriptures might be dispersed throughout the world , wherein the consequents of christs comming and suffering were so plainely described , that none that had seene or heard of christs life and doings , could deny that he it wa●…of whom they were prophecied . that christianity onely is of power to lay open the deuills subtilty and delight , in illuding of ignorant men . chap. . this onely true religion is of power to lay open that the gentiles gods are most vncleane spirits , desiring vpon the occasion of some departed soules , or vnder the shapes of some earthly creatures , to bee accounted gods , and in their proud impurity taking pleasure in those obscaenities as in diuine honours , maligning the conuersion of all mens soules vnto the true god. from whose beastly and abhominable tyranny a man then getteth free , when hee layeth his beliefe vpon him , who by his rare example of humillity declared from what height and for what pride those wicked fiendes had their fall . hence arose those routes of gods , whereof partly wee haue spoken , and others of other nations , as well as those wee now are in hand with , the senate of selected gods : selected indeed , but for villany , not for vertue . whose rites varro seeking by reason to reduce to nature , and to couer turpitude with an honest cloake , can by no meanes make them square together : because indeed the causes that hee held ( or would haue others hold ) for their worship , are no such as he takes them , nor causes of their worship . for if they , or their like were so , though they should not concerne the true god , nor life eternall which true religion must affoord , yet their colour of reason would be some mitigation for the absurd actes of ignorance : which varro did endeuour to bring about in diuers their theater-fables , or temple-mysteries : wherein hee freed not the theaters for their correspondence with the temples , but condemned the temples for their correspondence with the theaters : yet endeuouring with naturall reasons to wipe away the filthy shapes that those presentments imprinted in the sences . of numa his bookes , which the senate for keeping their mysteries in secret , did command should be burned . chap. . bvt contrarywise , we do finde ( as varro himselfe said of numa his bookes ) that these naturall reasons giuen for these ceremonies could no way be allowed of : nor worthy of their priests reading , no not so much as their secret reseruing . for now i will tell yee what i promised in my third booke to relate in conuenient place : one ( a ) terentius ( as varro hath it in his booke de cultu deorum . ) had some ground neare to mount ianiculus , and his seruants plowing neare to n●… his tombe , the plough turned vp some bookes , conteining the ceremonies institutions : ( b ) terentius brought them into the citty to the praetor , who hauing looked in them , brought this so weighty an affaire before the senate : where hauing read some of the first causes why hee had instituted this and that in their religion ; the senate agreed with dead numa , and like ( c ) religious fathers , gaue order to the praetor for the burning of them . euery one here may beleeue as he list : nay let any contentious mad patron of absurd vanity say here what he list . sufficeth it , i shew that the causes that n●… their king gaue for his owne institutions , ought neither to bee shewed to people senate , no nor to the priests them-selues : and that numa by his vnlawfull 〈◊〉 came to the knowledge of such deuillish secrets as he was worthy to be 〈◊〉 ●…ded for writing of . yet though hee were a king that feared no man , hee du●… for all that either publish them , or abolish them : publish them he would no●…●…are of teaching wickednesse : burne them he durst not for feare of offendi●… deuils : so he buried them where he thought they would be safe , ( d ) not 〈◊〉 ●…he turning vp of his graue by a plough . but the senate fearing to re●… their ancestors religion , and so agreeing with numa's doctrine , yet held 〈◊〉 ●…kes too pernicious either to bee buried againe ( least mens madder cu●… should seeke them out ) or to bee put to any vse but burning : to the end 〈◊〉 seei●…g they must needs stick to their old superstition , they might doe it with ●…ame by concealing the causes of it , whose knowledge would haue distur●… whole cittie . l. vives . 〈◊〉 terentius ] the storie is written by liuy , ualerius , plutarch and lactantius . liuy 〈◊〉 ●…erius his ordinary follower , say that q. petilius found the bookes . pliny , ( out of 〈◊〉 ) that gn. terentius found them in one chest , not two . liuy calles that yeares 〈◊〉 c. bebius pamphilus , and m. amilius . lepidus : for whom hemina putteth p. cor●…●…gus : after numa his reigne dxxxv of the bookes , the seuerall opinions are 〈◊〉 . . cap. . ( b ) terentius ] petilius they sayd : some say he desired the pretor they 〈◊〉 ●…ead : others that he brought a scriuener to read them . the historie in liuy lib. . 〈◊〉 and plinie lib. . 't is sufficient to shew the places : he saith he brought them in●… , for though numa's tombe were in the cittie ( namely in the foureteenth region , 〈◊〉 ) yet being beyond tyber , such as came to the senate house seemed to come out 〈◊〉 ●…bes , or countrie . ( c ) religious fathers ] as touched with feare that religion should 〈◊〉 by the publication of those bookes . some read religious in reference vnto bookes : 〈◊〉 ●…ng scruples of religion in mens mindes , for that is the signification of the latine 〈◊〉 any man will read it irreligious . ( d ) not fearing ] it was a great and religious 〈◊〉 ●…as had ouer sepulchers of old : none might violate or pull them downe , it was a 〈◊〉 twelue tables , and also one of solons and numa's , & of most old law-giuers , greekes ●…es : belonging rather to their religion then their ciuill law , for they held sepulchers 〈◊〉 ●…les of th' infernall gods , and therefore they wrote vpon them these letters : d. m. s. 〈◊〉 ●…anibus sacrum : a place sacred to the gods of hell : and their sollemnities were 〈◊〉 ●…cia . cicero de legib . lib. . of hydromancie , whereby numa was mocked with apparitions . chap. . 〈◊〉 n●…ma him-selfe , being not instructed by any prophet or angell of god , 〈◊〉 faine to fall to ( d ) hydromancie : making his gods ( or rather his deuills ) to 〈◊〉 in water , and instruct him in his religious institutions . which kinde of 〈◊〉 ●…n saith varro , came from persia , and was vsed by numa , and afterwards 〈◊〉 ●…thagoras , wherein they vsed bloud also , and called forth spirits infernall , 〈◊〉 ●…ncie the greekes call it , but necromancie or hydromancie , whether ye like , 〈◊〉 it is that the dead seeme to speake . how they doe these things , looke they 〈◊〉 : for i will not say that their lawes prohibited the vse of such things in 〈◊〉 cities before the comming of our sauiour , i doe not say so , perhaps they 〈◊〉 allowed it . but hence did numa learne his ordinances which he published 〈◊〉 publishing their causes : so afraide was he of that which he had learned . 〈◊〉 which afterward the senate burned . but why then doth varro giue them such a sort of other naturall reasons , which had they beene in numa's bookes , they had 〈◊〉 beene burned , or else varro's that were dedicated to ( c ) caesar the priest should haue beene burned for company ? so that , numa's hauing nymph ( a ) ●…ia to his wife was ( as varro saith ) nothing but his vse of water in hydrom●…cy . for so vse actions to bee spiced with falshood and turned into fables . so by that hydromancy did this curious king learne his religious lawes that hee gaue the romaines , and which the priests haue in their bookes : marry for their causes them hee learned also , but kept to himselfe : and after a sort entoumbed them in death with himselfe , such was his desire to conceale them from the world . so then either were these bookes filled with the deuills best all desires , and thereby all the politique theology that presenteth them such filthynesses , made altogether execrable , or els the gods were showne by them , to bee none but men departed whome worm-eaten antiquity perswaded the world to bee gods , whereas they were deuills that delighted in those obscaene mynisteries , and vnder their names whom the people held diuine , got place to play their impostures , and by illusiue miracles to captiuate all their soules . but it was by gods eternall secret prouidence , that they were permitted to confesse all to n●…a who by his hydromancy was become their friend , and yet not to warne him rather to burne them at his death , then to bury them : for they could neither withstand the plough that found them , nor varro's penne , that vnto all memory hath recorded them . for the deuills cannot exceed their direct permission , which god alloweth them for their merits that vnto his iustice seeme either worthy to be onely afflicted , or wholy seduced by them . but the horrible danger of these bookes , and their distance from true diuinity may by this bee gathered , that the senate chose rather to burne them that numa had but hidden , then ( e ) to feare what hee feared that durst not burne them . wherefore he that will neither haue happinesse in the future life , nor godlinesse in the present , let him vse these meanes for eternity . but hee that will haue no society with the deuill , let him not feare the superstition that their adoration exacteth , but let him sticke to the true religion which conuinceth and confoundeth all their villanies and abhominations . l. vives . to ( a ) hydromancy ] diuination by water . diuination generally was done by diuers means : either by earth , g●…mancy : or by fire , pyromancy ( or ignispicina , found by amphiarans as pliny saith : ) or by smoake , cap●…mancy : or by birds , augury : or by intrailes , aruspicina : ( vsed much by the hetrurians , and by ianus , apollo's sonne , amongst the heleans , and after him by thrasibulus who beheld a dogge holding the cut liuer ) or by a siue , called coscinomancy , o●… by hatchets , axinomancy , or by hearbes , botinomancy , the witches magike , or by dead bodies , n●…mancy , or by the starres , astrologie ( wherein the most excellent are called chaldees , though neuer borne in caldaea ) : or by lottes , cleromancy : or by lines in the hand , chiromancy , or by the face and body , physiogn●…my : or by fishes , icthyomancy ( this apuleius was charged with : ) or by the twinckling and motion of the eies called saliatio , & the palmique augury . then was there interpretation of dreames , and visions , or sights of thunder or lightning , noyses , sneezings , voices , and a thousand such arts of inuoking the deuills , which are far better vnnamed . hydromancy i haue kept vnto the last : because it is my theame : it is many-fold : done either in a gl●…sse bottle full of water , wherein a childe must looke , ( and this is called , gastromancy of the glasses belly ) or in a basen of water , which is called lecanomancie , in which strabo sayth the asians are singular . psellus de damonibus , affirmeth this also and sheweth how it is done : that the deuills creepe in the bottome , and send sorth a still confused found , which cannot bee fully vnderstood , that they may be held to say what euer 〈◊〉 to passe , and not to lye . many also in springs did see apparitions of future things . 〈◊〉 ●…aith , that in aegina ( a part of achaia ) there is a temple of ceres , and a fountaine 〈◊〉 〈◊〉 , wherein sick persons after their offring sacrifice behold the end or continuance of 〈◊〉 ●…ses . iamblichus tells of a caue at colophon wherein was a well that the priest ha●…●…ifice certaine set nights , tasted of , and presently became inuisible , and gaue an●…●…at asked of him . and a woman in branchis ( saith he ) sat vpon an axle-tree , and 〈◊〉 〈◊〉 a rod that one of the goddesses gaue her , or dipping her foote or skirt in the water , so 〈◊〉 ●…d prophecied . apulcius writeth out of uarro , that the trallians inquiring by 〈◊〉 of the end of the warre of mithridates , one appeared in the water like mercurie 〈◊〉 that looked in it , and sung the future successe of the war in . verses : but because of ●…tion of the boy , i thinke hee meanes gastromancie . apolog. de magia . this last 〈◊〉 n●…a vse in a fountaine : plutarch saith , that there were women in germanie that 〈◊〉 euents by the courses , noyse and whirle-pittes of riuers . in his life of caesar. 〈◊〉 pythagoras ] a carefull respect of the times : for numa was dead long before 〈◊〉 was borne . some say that he was pythagoras his scholler , and ouid for one : they all 〈◊〉 ●…ror is lighter in a poet then in an historiographer . ( c ) caesar ] dictator and priest , 〈◊〉 dedicates his antiquities . ( d ) aegeria ] some held her to be one of the muses , 〈◊〉 called the wood where shee vsed lucus camaenarum , the muses wood . some 〈◊〉 but a water-nimphe , and that after numa his death diana turned her into a 〈◊〉 〈◊〉 saith she was called aegeria , ab egerendo , of putting forth , because the great 〈◊〉 s●…rificed vnto her for the ayde shee was thought to giue them in the deliue●… 〈◊〉 ●…estus . ( e ) to feare ] for numa durst not burne them for feare of proo●…●…nger against him . finis lib. . the contents of the eight booke of the city of god. . of the questions of naturall theology to be handled with the most excellent philosophers . chapter . . . of the two kinds of philosophers , italian and ionian . . of the socraticall discipline . . of plato the chiefe of socrates his schollers , who d●…d philosophy into three kinds . . that the chiefe controuersie with the pl●…sts is about theologie , and that all the p●…rs opinions heereof are inferior to the●…y . . how the platonists conceiued of the naturall part of philosophy . . the excellency of the platonists aboue the rest in logick . . that the platonists are to be preferred in morallity also . . of the philosophy that commeth nearest chrtianity . . what the excellence of a religions christian is in these philosophicall artes . . whence plato might haue that knowledge that brought hi●… so neare the christian doctrine . . that the platonists for all their good op●… of the true god , yet neuerthelesse held tha●… worship was to be giuen to many . . of platoes affirmation that the gods were all good , and louers of vertue . . of such as hold three kinds of reasonable soules : in the gods , in ayery spirits , and in men. . that neither the ayry spirits bodies , 〈◊〉 hight of place make them excell men . . what apuleius the platonist held concerning the qualities of those ayry spirits . . whether it becomes a man to wors●… those spirits from whose guilt he should be p●…e . . of that religion that teacheth that those spirits must bee mens aduocates to the good gods. . of the wickednesse of art magick , depending on these wicked spirits ministry . . whether it bee credible that good gods had rather conuerse with those spirits then wi●…h men. . whether the gods vse the diuills as their messengers , and be willing that they should . . the renouncing of the worship of those spirits against apuleius . . hermes trismegistus his opinion of idolatry , and how hee might come to know th●… the aegiptian superstitions were to be abrogated . . how hermes openly confessed his progenitors error , and yet bewailed the destruction of it . . of such things as may bee common in angells and men. . that all paganisme was fully contai●…d in dead men . . of the honor that christians giue to ●…he martirs . finis . the eighth booke of the cittie of god. written by saint augustine bishop of hippo , vnto marcellinus . of the questions of naturall theologie to bee handled with the most excellent philosophers . chap. . now had wee need to call our wittes together in farre more exacte manner then we vsed in our precedent discourses ; for now wee are to haue to doe with the theology called naturall , nor deale wee against each fellow ( for this is neither the ciuill , nor stage-theology , the one of which recordes the gods filthy crimes , and the other their more filthy desires , and both shew ●…lls and not gods ) but against philosophers whose very name ( a ) truely i●…ed , professeth a loue of wisdome . now if god ( b ) bee wisdome as 〈◊〉 scripture testifieth , then a true philosopher is a louer of god. but ( 〈◊〉 ) the thing thus called , is not in all men that boast of that name ( for 〈◊〉 〈◊〉 are called philosophers are not louers of the true wisdome , ) we must 〈◊〉 as wee know how they stand affected by their writings , and with ●…te of this question in due fashion . i vndertake not here to refute all ●…ophers assertions that concerne other matters , but such onely as per●… theology , ( which ( e ) word in greeke signifieth speech of diuinity ) 〈◊〉 that kinde either . but onely such as holding a deity respecting mat●…●…iall , yet affirme that the adoration of one vnchangeable god suf●… vnto eternall life , but that many such are made and ordained by him , 〈◊〉 ●…red also for this respect . for these doe surpasse varro his opinion in 〈◊〉 at the truth : for hee could carry his naturall theology no farther 〈◊〉 world and the worldes soule : but these beyond all nature liuing , ac●… a god , creator not only of this visible world , ( vsually called heauen 〈◊〉 〈◊〉 . ) but of euery liuing soule also : and one that doth make the reason●… blessed , by the perticipation of his incorporeall and vnchangeable 〈◊〉 that these philosophers were called platonists , of their first founder plato , 〈◊〉 that none that hath heard of these opinions but knoweth . l. vives . v●…y ( a ) name ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdomes loue : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wisdomes louer whose contrary is 〈◊〉 , opposition to wisdome , as speusippus saith . ( b ) bee wisdome ] wisdome the . p●…o the hebrewes chapter . doe call the sonne , the wisdome of the father , by which hee ●…de the world . c. the thing ] lactantius holds this point strongly against the philosophers : 〈◊〉 ●…eins hath an elegant saying . i hate ( saith hee ) the men that are idle indeede and phi●…all in word . but many haue handled this theme . ( d ) all that ] a different reading , all 〈◊〉 〈◊〉 p●…rpose . ( e ) word in greek●… ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speech , or discourse , or reason concerning god 〈◊〉 is all these . of the two kinds of philosophers italian , and ionian , and of their authors . chap. . vvherefore concerning this plato , as much as shall concerne our purpose , i will speake in briefe , with a remembrance of such as before him held the same positions . the greeke monuments ( a language the most famous of all the nations ) doe record ( a ) two kinds of philosophers : th' italian , ( b ) out of that part of italy which was whilom called magna grecia : and the ( c ) ionian , in the country now called greece . the italian had their originall from ( d ) pythagoras of samos , ( e ) who also was the first author ( they say ) of the name of philosophers . for whereas they were before called wise men , that professed a reformed course of life aboue the rest , hee beeing asked what hee professed answered , hee was a philosopher , that is a louer and a longer after wisdome : but to call himselfe , a wise man , hee held a part of too great arrogance . but the ionikes were they whose chiēfe was ( f ) thales milesius , ( g ) one of the seauen sages . but the ( h ) other sixe were distinguished by their seuerall courses of life , and the rules they gaue for order of life but thales , to propagate his doctrine to succession , searched into the secrets of nature , and committing his positions vnto monuments and letters , grew famous : but most admired hee was , because hee got the knowledge of ( k ) astrologicall computations , and was able to prognosticate the eclipses of sunne and moone , yet did hee thinke that all the world was made of ( l ) water : that it was the beginning of all the elements , and all thereof composed . ( m ) nor did hee teach that this faire admired vniuerse , was gouerned by any diuine or mentall power . after him came ( n ) anaximander his scholler , but hee changed his opinion concerning the natures of things : holding that the whole world was not created of one thing ( as thales held of water ) but that euery thing had originall from his proper beginnings , which singular beginnings hee held to be infinite , & that infinit worlds were thereby gotten , all which had their successiue original , continuance and end : ( o ) nor did he mention any diuine minde as rector of any part hereof . this man left ( p ) anaximenes his scholler and successor , who held all things to haue their causes from the ( q ) infinite ayre : but hee professed their was gods : yet made them creatures of the ayre not creators thereof . but ( r ) anaxagoras his scholler first held the diuine minde to bee the efficient cause of all things visible , out of an infinite matter consisting of ( s ) vnlike partes in themselues , and that euery kinde of thing was produced according to the species , but all by the worke of the diuine essence . and ( t ) diogenes another of anaximenes his followers held that the ( u ) ayre was the substance producing all things , but that it was ayded by the diuine essence without which of it selfe it could doe nothing . to anaxagoras succeeded ( x ) archelaus , and ( y ) hee also held all things to consist of this dissimilitude of partes , yet so , as there was a diuine essence wrought in them , by dispersing and compacting of this ( z ) consonance and dissonance . this mans scholler was ( a ) socrates , plato his maister , for whose sake i haue made this short recapitulation of these other . l. vives . two ( a ) kindes ] the sects of philosophers at first were so great in greece , that they were distinguished by the names of the seigniories they liued in : one of italy , the country where phythagoras the first maister of one opinion , taught : another of ionia , thales his natiue soile , wherein miletum standeth , called also ( saith mela ) ionia , because it was the chiefe citty of that country . so did plato and aristotle distinguish such as were of more antiquity then these . ( b ) out of that part ] at locris ( saith pliny ) beginneth the coast of that part of italy called magna grecia : it is extended into three bares : and confronteth the hadriatique sea ( now called golfo de venetia ) which the grecians vsed oftentimes to crosse ouer . i wonder that s●…e haue held al italy to be called so , because pliny doth write thus : what haue the grecia●…s ( a most vanie-glorious nation ) shewne of themselues , in calling such a part of italy , magna grecia , great greece ? whereby hee sheweth that it was but a little part of italy , that they 〈◊〉 thus . of the . baies i spoke of , one of them containes these fiue citties , tarentum me●…us , heraclea , croto , and turii : and lieth betweene the promontories of sales , and la●… . mela. it is called now , golfo di taranto . here it is said pythagoras did teach . ( c ) io●… ionia is a country in asia minor , betweene the lydians , the lycaonians , and our sea ●…ing aeolia and caria on the sides : this on the south-side that on the north : miletus is the ●…se citty ( saith mela ) both for all artes of warre and peace : the natiue soile of thales the ●…sopher , tymotheus , the musician , anaximander the naturalist , and diuers other whose w●…s haue made it famous . thales taught his fellow cittizen , anaximander , he his fellow cittizen also anaximenes : hee , anaxagoras of clazomene , pericles , archelaus and socrates of athens : and socrates almost all athens . ( d ) pythagoras ] aristoxenus saith hee was of tyrrhe●… , in ●…e that the greekes tooke from the italians , hee went into egipt with king amasis , and r●…ng backe , disliking the tyrannous rule of polycrates of samos hee passed ouer to italy . ( ●…y who also ] cicero ( tnsc. . out of heraclides of pontus ) relateth that pythagoras beeing ●…ked of leontes the phliasian king what hee professed , hee answered that whereas the rest of his pros●… had called themselues wise men , sophi hee would bee called , but a louer of wisdome , a p●…pher ; with a more modest respect of his glory : and herevpon the name sophi grew quite ●…of custome , as ambitious and arrogant : and all were called philosophers after that , fo●… inde●… the name of wise , is gods peculiar onely . ( f ) thales ] the first naturalist of greece 〈◊〉 first yeare of the . olympiad , after apollodorus his account in laertius . ( g ) 〈◊〉 ] a sort of youthes hauing bought ( at a venture ) a draught of the milesian fishers , 〈◊〉 ●…awne vp a tablet of gold , they fell to strife about it , each would haue had it , so vnto 〈◊〉 his oracle they went , who bad them giue it vnto the wise . so first they gaue it vn●… 〈◊〉 , whom the ionians held wise : he sent it vnto another of the seauen , and hee to an●… and so till it came to solon , who dedicated it to apollo , as the wisest indeed . and these 〈◊〉 had the same of wisdome ouer all greece , and were called the seauen sages . ( h ) the ot●… chilo of lecedaemon , pittacus of mitilene . bias of priene , cleobulus o●… lindus , peri●… ●…orynthe , and solon of athens : of these at large in the eighteenth booke . ( i ) com●… 〈◊〉 ] some say that the astrology of the saylers was his worke : others ascribe it vnto r●…●…f ●…f samos , laban the argiue saith he wrote . verses of astrology . ( k ) astrologi●… ] end●…s saith hee presaged the eclipses . hist. astrolog . amongst the greeks ( saith pliny lib. 〈◊〉 . ) thales , in the fourth yeare of the . olympiade , was the first that found their 〈◊〉 of eclipses , and prognosticated , that which fell out in king halliattes time , in the ●…xx . yeare after the building of rome . so saith eusebius , and cicero de diuinat . lib. . wh●…e for haliattes , he writeth astiages . but they liued both at one time , and had warres one ●…ith another . ( l ) water ] as homere calls the sea ; father of all : plutarch ( in placit . philos : ) and o●…e giue thales his reason , because the seede of all creatures animate is moist : and so is all ●…nt : nay they held that the seas moisture nourisheth and increaseth the stars . ( m ) nor did 〈◊〉 velleius in tully , affirmeth that thales thought all things to bee made of water , and 〈◊〉 the essence that was the cause of all their production , is god : and laertius saith that hee 〈◊〉 all things full of daemones : and beeing asked whether the gods knew not a mans euill ●…ds : yes ( said he ) and thoughts too : but this proues gods knowledge onely , and no●… his operation to be auouched by him . ( n ) anaximander ] a milesian also , but not hee that wrote the histories . he held an infinite element was the substance of the production of all things : but ●…er shewed whether it was fiery , ayry , earthly or watry : hee held besides that the partes of 〈◊〉 infinite thin̄g were successiuely changed , but that the whole was im●…utable . aristot. plu●… . 〈◊〉 euseb. ( o ) nor did he ] herein plutarch reprehendeth him for finding the matt●… , and ●…t the efficient cause . for that infinite element is the matter , but without some efficient cause it can doe nothing . but tully saith that hee affirmed that there were naturall gods farre distance east and west and that these were their inumerable worlds ; de nat . deor . lib. . so that these contraries , their originall and there efficient are all one , namely that eternall cold and heate : as euseb ●…e pr●…par . euang. saith , and aristotle intymateth phys. lib. . ( p ) anaximenes ] sonne to eurystratus , a m●…lesian also : borne , olympiad . . he died in the yeare of craesus his ouerthrow , as apollodorus counteth . ( q ) infinite ayre ] infinite ( saith eusebius ) in kinde , but not in qualities : of whose condensation , and rarefaction all things haue their generation . hee held the ayre god , generated , infinite and eternally mouing : the stars , the sunne and the moone were created ( hee held ) of the earth . cicero . ( r ) anaxagoras ] borne at clazomene , a towne in ionia , he died , olymp. . beeing . yeares of age . his worke ( saith plutarch and laertius ) beganne thus : there was one vniuersall masse : an essence came , and disioyned it and disposed it : ] for hee held a matter or masse including infinite formes of creation and parcells of contraries and others , all confused together , which the diuine essence did compose , and seperate : and so made flesh , of many parcells of flesh , of bones , bone , and so of the rest : yet are these other parcells formally extant in the whole , as in their bones there is parcells of flesh , and fire , and sinewes , &c. for should bread or meate giue encrease to a bone , or the bloud vnlesse there were seedes or little parcells of bone and bloud in the bread though from their smallenesse they be inuifible ? arist. plutarch , laertius . ( s ) vnlike ] or like : either is right . for as aristotle saith , anaxagoras held infinite partes in euery body , both contrary , and correspondent , which hee called homogenia , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : similaria , like : symilarities gaza translateth it . for in bodies they are partes that are similare , as in fire water , flesh , bone &c. and here the name of each part is the name of the whole : each drop of water is water , and each bit of flesh is flesh , and so of the rest : then are there also partes dissimilar , as in a man , an horse and so forth : wherein are parts seuerally called , as bones , nerues , bloud , skin , and such : likewise in artificiall things : as a table , a booke , or so : euery leafe is not a booke , nor euery part of the table a table . these parts are called heterogenea , or , of diuers kindes : multigenae , agricola calles them . the symilar partes anaxagoras held to bee in all things infinite , either different , as of wood , bloud , ayre , fire , bone and such : or congruent as of water , infinite parcells all of one nature , and so of fire . &c for though bodies bee generate by this separation , yet cannot these parts bee so distinguished but infinite will still remaine : that euermore is best meanes for one thing to bee progenerate of another , and nourished , so that this communication continueth euerlastingly , of nature , place , and nutriment . but of the heterogeneall parts hee did not put infinite in nature , for hee did not hold that there were infinite men in the fire , nor infinite bones in a man. ( t ) diogenes ] there were many of this name one of synope called the cynike : one of sicyon , an historiographer : one a stoike , fellow embassador to rome which carneades borne at seleucia , but called the babilonian , or tharsian : one that writ of poeticall questions , and diogenes laertius from whom wee haue this our philosophy , elder then them all : one also called apolloniata , mentioned here by augustine . our commentator like a good plaisterer daubed the cynike and this , into one , as hee made one thomas , of thomas valois and thomas aquinas in his commentaries vpon boethius . ( u ) ayre ] cic. de nat . de . what is that ayre that diogenes apolloniata calles god ▪ he affirmed also inumerable worlds , in infinite spaces , and that the ayre thickning it selfe into a globous body , produceth a world . ( x ) archelaus ] some say , of myletus , some of athens . he first brought physiologie from ionia to athens : and therefore was called physicus , also because his scholler socrates brought in the morality . ( y ) he also ] plutarch saith he put the infinite ayre for the worlds generall principle , and that the r●…ity and density thereof made fire and water . ( z ) consonance ] eternity , say the manuscripts . ( a ) socrates ] this is hee that none can sufficiently commend : the wisest pagan that euer was : an athenian begot by sophroniscus a stone-cutter , and phanareta , a mid-wife : a man , temperare , chaste , iust , modest , pacient , scorning wealth pleasure and glory : for he neuer wrote any thing : he was the first that when others said he knew all , affirmed himselfe hee knew nothing . of the socratical●… discipline . chap. . socrates therefore was ( a ) the first that reduced philosophy to the refor●…tion of manres for al before him aymed at naturall speculation rather then practise morality : i cannot surely tel whether the tediousnesse ( b ) of these obscurities moued socrates to apply his minde vnto some more set and certaine inuention , for an assistance vnto beatitude : which was the scope of all the other phylosophers intents , and labours : or ( as some doe fauorably surmise ) hee ( c ) was vnwilling that mens mindes being suppressed with corrupt and earthly affects , should ofter to crowd vnto the height of these physicall causes whose totall , and whose originall relyed soly ( as he held ) vpon the will of god omnipotent , only and true : wherefore he held that ( d ) no mind but a purified one , could comprehend them : and therfore first vrged a reformed course of life , which effected , the mind vnladen of terrestriall distractions might towre vp to eternity , & with the owne intelectuall purity , sticke firme in contemplation of the nature of that incorporeal , & vnchanged and incomprehensible light , which ( e ) conteyneth the causes of all creation . yet sure it is that in his morall disputations , ( f ) he did with most elegant and acute vrbanity taxe and detect the ignorance of these ouer-weening fellowes that build castles on their owne knowledge , eyther in this , confessing his owne ignorance , or dissembling his vnderstanding . ( g ) wher-vpon enuy taking hold , he was wrackt by a ( h ) callumnious accusation , and so put to death ( i ) yet did athens that condemned him , afterward publikely lament for him , and the wrath of the commonty fell so sore vpō his two accusers that one of them was troden to death by the multitude , and another forced to auoid the like by a voluntary banishment . this socrates ( so famous in his life and death ) left many of his schollers behind him , whose ( l ) study and emulation was about moralyty euer , and that summum bonum that greatest good which no man wanting can attain beatitude . ( m ) vvhich being not euident in socrates his controuersiall questions , each man followed his own opiniō , and made that the finall good : ( n ) the finall good is that which attained , maketh man happy . but socrates his schollers were so diuided , ( strange , hauing all onemaister ) that some ( o ) aristippus ) made pleasure this finall good : others ( p ) antisthenes ) vertue . so ( q ) each of the rest had his choice : too long to particularize . l. vives . was the ( a ) first ] cicero . acad. quest. i thinke ( and so do all ) that socrates first called phylosophy out of the mists of naturall speculations , wherein all the phylosophers before had beene busied , and apllyed it to the institution of life and manners , making it y● meane to inquire out vertue and vice , good and euill : holding things celestiall , too abstruse for natural powers to investigate , & far seperate from things natural : which if they could be known , were not vsefull in the reformation of life . ( b ) tediousnesse ] xenophon . comment . rer . socratic . . writeth that socrates was wont to wonder , that these dayly and nightly inuestigators , could neuer finde that their labour was stil rewarded with vncertainties : and this he explaneth at large ( c ) was vnwilling ] lactantius his wordes in his first booke , are these . i deny not but that socrates hath more witte then the rest that thought they could comprehend all natures courses , wherein i thinke them not onely vnwise , but impious also , to dare to aduance their curious eyes to view the altitude of the diuine prouidence . and after : much guiltter are they that lay their impious disputation vpon quest of the worlds secrets prophaning the celestial temple therby , then either they that enter the temples of ceres , bona dea , vesta . ( d ) no minde ] socrates disputeth this at large in plato's p●…adon , at his death : shewing that none can bee a true phylosopher that is not abstracted in spirit from all the affects of the body : which then is affected when in this life the soule is looseed from , all perturbations , and so truly contemplated the true good , that is the true god : and therefore phylosophy is defined a meditation of death , that is , there is a seperation or diuorce betweene soule and body : the soule auoyding the bodies impurities , and so becomming pure of it selfe : for it is sin for any impure thought to be present at the speculation of that most pure essence : and therefore ( hee thought ) men attoned unto god haue far more knowledge then the impure that know him not . in plato's cratylus , hee saith good men are onely wise : and that none can be skilfull in matters celestiall , without gods assistance . in epinomede . there may be other beginnings found , eyther knowne to god or his f●…es , saith apulcius out of plato . ( e ) which conteyneth ] this is plato's opinion related by augustine , not his owne . [ this i adde because our truth-hunter sets it as augustines , and then comes in with his realityes and formalities , such as augustine neuer dreamed of . ] for plato saith , god is the mindes light , like as the sunne wee see is the light of the body , whereby we see , so is god the cause of our vnderstanding , whose sacred light infuseth things , and the knowledge of truth into vs. de rep. . the sunne is the light of the world visible , and god of the inuisible . nazanz . ( f ) he did with most ] plato , xenophon , aeschines , xenocrates and other reduced socrates his wordes into dialogues , wherein hee most elegantly reprehendeth their ignorance that perswaded both them-selues and the multitude that they knew all things : such were protogoras , gorgias , euthydemus , dionysodorus , and others . ( g ) wher-vpon ] his disputation ( saith plato ) ouerthrew him . three ( saith laertius ) accused him , anytus , melitus & lycon , an orator in anytus his defence of the trades-mens tumultuous crew and the other cittizens , whome socrates had often derided . melitus defended the poets , whom socrates would haue expelled the citty . of these thinges read plato and xenophon in their apologies for socrates : but the playnest of all is laertius in his life of socartes . he was condemned by two hundred eighty one sentences . ( h ) callumnious ] my accusers ( saith socrates ) nor my crymes , can kill me : but enuy onely which both hath destroyed and will destroy the worthyest euer . ( i ) yet did athens ] they did so greeue for his death , that they shut vp all the schooles : and made a sad vacation all ouer the citty , put melitus to death , banished anitus and erected socrates a brazen statue of lysippus his workemanship . ( k ) many ] all the sects almost , deriued from socrates ; the platonists , academikes , cyrenaikes , cynikes , peripatetiques , megarians and stoikes . ( t ) study and emulation ] this onely question made all the sects . ( m ) which being not ] for his disputations rather were confutations of others , then doctrines of his owne . for professing himselfe to know nothing , hee thought it vnfit to affirme any thing . plato's thaeatetus . ( n ) the finall good ] to which all things haue reference . cic. de finib . for this ( saith hee lib. . ) beeing the vtmost ( you knowe i interprete the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so ) wee may call it the last , or the end , for which all thinges are desired , and it selfe onely for it selfe : as plato , aristotle and the rest affirme . ( o ) aristippus ] a cyrenian , the first socratist that taught for money , as hee would haue also paid for his learning : ( but socrates neuer tooke pay , saying his genius forbad him ) hee suffered also dionysius of syracusa the younger , to deride him , and flattered him for gayne . hee made bodily pleasure the greatest good . diog. laert. of them the cyrenaikes phylosophers had their originall . an end of this with a briefe note out of hierome vppon ecclesiastes , speaking of pleasure . let this ( quoth he ) be affirmed by some epicurus , or aristippus , or the cynikes , or such phylosophicall cattell : it must bee the cyrenaikes , for what had the cynikes to doe with bodily pleasures ? ( p ) antisthenes ] the author of the cynikes , or dogsect , maister to diogines of synope the cynike : hee held vertue the greatest good . ( q ) each of ] the diuersity of opinions herein , you may read in cicero his . de finibus . and wee haue toucht them briefely in the preface to his worke de legibus . of plato the cheefe of socrates his schollers , who diuided . phylosophy into three kindes . chap. . bvt of all socrates his schollers , there was one whose glory worthily obscured all the rest : plato : ( a ) hee was an athenian , borne of honest parentage , and endowed with perfection of vnderstanding farre more then all his fellowes . so hee thinking that his inuention and ( b ) socrates his instructions were all too short of the true ayme of phylosophy , and therefore would needes goe trauell to any place where fame tolde him he might drinke of the fount of noble sapience . so went hee into ( c ) aegipt , and there learnt all that hee held worth learning , and from thence into ( d ) italy , where the pythagoreans were famous , and there didde he drayne from the most eminent teachers , all the phylosophy of italy . and because hee dearely affected his maister socrat●…s , hee maketh him in all his dialogues to temperate that which ( a ) either he had learned of others , or inuented of him-selfe , with his delicate vrbanity and motality . so whereas the study of ( f ) wisedome is eyther concerning action or contemplation , and thence assumeth two seuerall names , actiue and contemplatiue , the actiue consisting in the practise of morality in ones life , and the contemplatiue in penetrating into the abstruse causes of nature , and the nature of diuinity . ( g ) socrates is said to excell in the actiue : pythagoras in the contemplatiue . but plato conioyned them into one perfect kinde , which ( h ) hee subdiuided into three sorts : the morall : consisting chiefly in action : the naturall in contemplation : the rationall , in ( i ) distinction of true and false : ( k ) which though it bee vsefull in both the other , yet it pertaineth more particularly to contemplation . and therefore this trichotomy or triple diuision doth not contradict the other dichotomy that includeth all in action and contemplation . but as for plato's opinion herein , what should be the end of all actions , the cause of all natures , and the light of all reasons , is both tedious to follow , and may not bee rashly affirmed . for ( l ) delighting in his maister socrates his dissembling of his knowledge ( whome hee maketh disputant in all his dialogues ) and affecting that , he left his owne opinions in these great questions as ambiguous ( very neare ) as his maisters ? yet do we intend out of his owne discourses , and his relations ( m ) from others , to repeat some of his positions , eyther such as do square with truth of that religion , which our faith professeth and defendeth , or such as oppose it : as farre as shall concerne the singularity or multititude of goddes , whome the catholike religion sayth we must worship for the obtayning of eternall felicity in the life to come . for it may be that such as knew plato to excell al the other phlosophers of al nations , and vnderstood him far bettter then others , do think that in god is the cause of natures , the light of reason and the rule of life : which haue reference to the three phylosophies , naturall , rationall and morall . ( n ) for if a man were created , by his excelling part to aspire to that which excelleth all , that is , the one , true , almighty god , without whome nothing hath being , no reason instructeth and no vse assisteth : ( o ) then let him be searched out , in whom we haue all security : let him be beheld , in whom is al our certainty , let him bee beloued , in whome is all our morality . l. vives . plato ( a ) ] his parents were aristo and perictione : hee came from codrus by the father , the last king of athens : by the mother from solon , one of the seauen sages ; the famous law-giuer of athens . both his pedigrees claime from neptune . he was born at athens : olym●…iad . . his life and actions are recorded by many ; who extoll him for wisedom and conuersation aboue al earthly men . but indeed their loue is so far from doing him more then right , that but that i know them stand dearely affected vnto him , i should suspect they did somwhat enuy his praise for he erreth in my iudgement that holdeth not plato to haue bin some-what more then man , at least of that same rare , and singular race and stamp of men . ( b ) socrates his ] a diuers reading . ( c ) aegipt ] laertius ( saith euripides ) & he went thether together , after his return from italy . ( d ) italy ] into magna graecia , where pythagoras had left many of his sect : of whom ar●…as the elder read vnto plato at tarentum , and euritus , timaeus at locris , phylolaus at croto . tully in his cato maior , saith he came thether in the consulships of l. aemilius , and appius cla●…dius : though liuy at that time ( that was twenty foure yeares after the candine foyle ) putteth furius camillus in appius his place . plato went also to megara to euclide the mathematitian , and to theodorus another of cyrene : and but for the warres ment to haue vis●…ed ●…he persian magies . ( e ) either he had ] al this learning he said was socrates his ( epist ad dyo●…s ) ascribing all his phylosophy both morall & natural to him . ( f ) wisedome is ] ●…lato & aris●…e recken some disciplines that are neither actiue nor contemplatiue , but effectual , as architecture and al mechanike trades . so that some they say are speculatiue , as theology : some act●…ue wherin no effect remaines after the act , as musique and all rhetorike : some affecting materially as al the trades , building , cobling , caruing , &c. but this last is impertinent in this place . ( g ) socra●… said ] actiue , that is in morality and vertuous rule of the actions , wherein he is said to be wh●…ly imploied : yet did hee speculate much in this kind : for adymantus saith to him ( pl to derepub . lib. . ) thou hast spent thy time in nothing but speculation : and what paines he tooke in the inuestigation of the meanes to attain the summum bonum , him-selfe sheweth in his apology in plato : but he directed all to action : but pythagoras his aymes being at matters only pertayning to them-selues , had their full limitation in them-selues . ( h ) he sub-diuided ] this diu si●… ( saith eusebius de praep . euang. ) hee had from the hebrewes , alledging atticus the phylosophers opinion , who describeth them plainly , and that hee conioyned the parts of phylosophy that was in peeces before , as the torne members of pentheus : for thales and his followe●…s were all physicall : the other sages all morall : zeno and the eleans , all logicall . all these plato combined and diuulged , publishing his phylosophy perfect , not by peece-meale as aristotle confirmes ( phys. lib , . ) phylosophy at first ( saith laertius in his plato ) medled but with nature : then came socrates and made it morall . then plato with his rationall made it absolute & had the last hand vpon it . apuleius speaking of him saith that he filled al his bookes with the most admirable and extracted things that zeno and parmenides had taught , so conioyning the tripar●…ite phylosophy , and so reconcyling each , that he auoyded all dissonance of parts , and made each acknowledge a dependance vpon other . ( dogmat. platon ) some of his dialogues all logicall , as his ●…orgias and his euthydemus : some priuately morall , as his memnon , eutiphyro , phylebus and crito : some publikely morall , as his lawes , and his respublica : some naturall , as his timaeus : some supernaturall , as his parmenides , and his sophista : yet all these are logically composed . ( i ) distinction of true ] terminat or disterminat , all is but to distinguish , so doth lucane vse disterminat . ab auson●…s disterminat arua colonis , diuides the fieldes . and mela vseth it so also , bosphorus disterminat europam ab asia , bosphorus diuides &c. ( k ) which though it be ] it is a great question in our schooles whether logicke be speculatiue or practike : a fond question truly i thinke , and fellow with most of our phylosophycall theames of these times , where the dreames of practise and speculation do nought but dull young apprehensions . and now at last the cause goes on the practikes sides , because it teacheth to dispute : as though wee argue not more in our contemplation of nature , then in our morality . but these schoole-men neither know how to speculate in nature , nor action , nor how the lifes actions are to be ordered : not that i thinke these must belong onely to speculation , but augustine saith here , that it is necessary to them both : but especially it is imployed about seeking truth , falshood , and probability . ] ( l ) delighting 〈◊〉 his maister ] plato ( as i said ) confessed that socrates was author of all his workes , and in all his dialogues , the wordes that plato giueth him , are by his author onely to be held his opinions , though hee speake his owne opinion by the mouth of timaus , and the arthemian stranger , and zeno the elean . ( m ) from others ] or from him : for socoates and hee were still of one opinion , though others were so also . ( n ) for if a man ] [ what need such a turmoyle whether this be the intellect , or will , since aristotle to omit others , saith that the minde is mans most excelling part , in that it is both intellect , will and memory : but they are so hard , that beeing not vnderstood by these fellowes , they admire them : mary these beeing playne , and almost palpable , they neglect ] ( o ) then let ] alluding to the diuision of phylosophy into three parts : the old bookes for security , read certainty , and for certainty , truth . that the cheefe controuersie with the platonists is about theology , and that all the philosophers opinions hereof are inferior vnto theirs . chap. . if plato then affirme that a wise man is an immitator , a knower and a belouer of this god : vvhose participation makes a man blessed , what neede wee meddle with the rest , whereof none come so neare vs as hee ? away therefore with this same fabulous theology , pleasing reprobate affections with the crimes of the goddes : away with the ciuill , wherein the diuels working vpon the willingnesse of the ignorant to impure actes , cause them to celebrate mortall errors for diuine honours : in the beholding of which , they ( a ) make their seruants the vshers of their vayne villanies , both by the example of these dishonest sports alluring others to their worshippe , and making them-selues also better sport with the guilt of the spectators of these impurities . wherein also , if there be any honesty left in the temples , it is polluted by attraction of turpitude from the stages and if any filth bee presented on the stages , it is graced with the cohaerence it hath with that of the temples . the pertinents wherof varro interpreting by references to heauen , nature and causes of production , fayled wholy of his purpose because the thinges them-selues signified no such matters as he interpreted them by . and though they did , the reasonable soules , which are parts in that order of nature , are not to bee held for goddes : nor ought it to be subiect to those things ouer which god hath giuen it superiority : away with those thinges also which numa buryed , beeing pertinent to these religious ordinances : and beeing afterwards turned vp by a plough , were by the senate buryed . and those also ( to fauor our suspition of numa . ) which alexander the great wrote ( b ) to his mother , that hee hadde learned of leon an aegiptian priest : where not onely picus , faunus aeneas , romulus , hercules , a●…sculapius , bacchus , castor and pollux , and other mortal men , whome they hadde for their goddes , but euen the ( c ) gods of the greater families , whom tully ( not naming them though ) seemes to touch at in his tusculane questions : iupiter , iuno , saturne , vulcan , vesta , and many other which varro would make nothing but elements and parts of the world , there are they all shewne to haue beene but men . for the priest fearing the reuealing of these misteries , warned alexander that as soone as his mother hadde read them , hee should burne them . so not all this fabulous and ciuill theology shall giue place to the platonists , ( who held a true god the author of all thinges , the clearer of all doubtes , and the giuer of all goodnes ) but euen the other phylosophers also , whose grosse bodily inuentions held the worlds beginning to be bodily : let al these giue place to those good god-conceiuing men : let thales depart with his water , anaximenes with the ayre ; the stoikes with their ( d ) fire , epicurus with his atomes , his indiuisible and in sensible bodies and all other ( that now are not for vs to recount ) who placed natures originall , in bodies eyther simple , compound , quicke or dead , for there were ( e ) some , and the epicureans were they , that held a possibility of producing the quicke out of the dead : ( f ) others would produce out of the quick , some things quick and some dead : yet all bodily , as of a body produced . but the stoikes held ( g ) the fire one of this visible worldes foure elements , to bee wise , liuing , the creator of the world whole and part , yea euen god him-selfe . now these & their fellowes , followed euen the bare surmises of their owne fleshly opinions , in these assertions . for ( h ) they hadde that in them which they saw not , and thought that to bee in them which they saw externally : nay which they saw not , but imagined onely : now this in the sight of such a thought , is no body , but a bodies likenesse . but that where-with our minde seeth seeth this bodyes likenesse , is neither body nor likenesse , and that which discerneth the other , iudging of the deformity or beauty of it , is more beautious then that which it iudgeth of : this is the nature of mans minde and reasonable soule , which is no body ; nor is the bodies likenesse , revolued in the minde a body either . so then it is neyther fire , ayre , water nor earth , of which foure bodies which wee call elements , this visible world is composed . now if our soule bee no body , how can god that made it bee a body ? so then let these giue place to the platonists and ( i ) those also that shamed to say god was a body , and yet would make him of the same essence that our s●…es ar : being not moued by the soules mutability , which it were vile to ascribe vnto god. i but ( say they ) ( k ) the body it is that alters the soule : of it self it is immutable . so might they say that it is a body that woundeth the body : for of it selfe it is invulnerable . that which is immutable , nothing externall can change : but that that any body alters is not vnchangeable : because it is externally alterable . l. vives . they ( a ) make ] a difference of reading , but not worthy the noting . ( b ) wrote this ] cyprian , affirming al y● pagan gods were men , saith : that this is so , alexander writeth in a famous volume to hi●… mother , that the feare of his power made such secrets of the gods to bee reuealed vnto him by that pries●… that they were ( he saw now ) nothing else but ancient kinges , whose memories vsed to be kept at first , and afterwards grew to sacrifices . de idoll . vanitate . ( c ) gods of the ] tarquinius pris●…s , fist king of rome added . senators to the ancient senate , and these were called the fathers of the lesser families : the former of the greater , which phraze tully vseth metaphorically , for the ancient confirmed gods . if we should seeke the truth of greeke authors , ( saith tully ) euen these goddes of the greater families would be found to haue gone from vs here ●…n earth , vp into heauen . thus farre he : tusc. quaest. . teaching the soules immortallity , which beeing loosed from the body , shall be such as they who are adored for gods . such were romulus hercules , bacchus , &c. and thus is heauen filled almost ful with men . tully also elsewhere calleth such gods of the greater families , as haue alwaies bene held celestiall . in legib. those that merit heauen he calleth gods ascript . ( d ) fire ] cic. de nat . deor . the stoikes hold al actiue power , fire : following ( it seemes ) heraclitus . and zeno their chiefe defineth the nature that he held for god , to be a fire artificiall , generatiue , and moouing . ( e ) some ] the epicureans held all men and each thing else to come out of atomes , flying about at randome and knitting together by chance . ( f ) others ] so the old manuscripts do read it . ( g ) held the fire ] cic. de ●…t , de●… ( h ) they had that ] they could not conceiue the soule to be incorporeall , but corporall onely , nor vniuersally that , but sensible onely . and it is triuiall in the shooles . nothing is in the ●…derstanding that was not first in the sence . that is , our minde conceiueth but what is circumscribed with a body sensible , or an obiect of our sence . so we conceit incorporeall things , corporally , and corporall things neuer seene , by imagination and cogitation of such or such formes as we haue seene : as one that neuer saw rome , but thinkes of it , he imagineth it hath walls , churches , buildings , or such-like , as he hath seene at paris , louvaine , valencia , or elsewhere . further , augustine teacheth that the thoughts are incorporeall , and that the mindes internall sences which produce thoughts , are both before thoughts , and thinges them-selues : which sences internal , god being the creator of , must needs be no body , but a power more excellent then al other bodies or soules . ( i ) those also ] cic. de nat . deor . l. . for pythagoras that held god to be a soule continuate & diffused through al nature , neuer marked the perturbations our soules are subiect to , by which ( were god such ) he should be distracted , and disturbed , & when the soules were wretched ( as many are ) so should god be also : which is impossible : but plato deriued our soules frō the substance of the stars , & if they died yong , he affirmed their returne theth●… , again , each to the star whence it came : and that as the stars were composed of the . ele●… , so we●…e the soules , but in a far different manner then that composition of the bodies . ( k ) the body ] v●…gil ( georg. . & aeneid . . ) reciteth pythagoras his opinion singing of god , that is the worlds soule , whence each one drawes a life at his originall , and returnes it at his death . but because it may be doubted how all soules haue one originall sence , one vnderstandeth better then another , and vseth reason more perfectly : this difference he held did proceed from the body and not from the soules . for these are his wordes . princip●… calum at terras camposque liquentes , ●…temque globune terrae , titaniaque astra : sp●…s intus alit totamque infusa per artus , mens agi●…at mole●… , & magno se corpore miscet . &c. heauen , earth , and sea each in his proper bound , the moones bright globe , and all the spangled round , a spirit within doth feed , doth mooue , and passe through euery parcell of this spatious masse . all ●…hich is explayned at full by seruius the gramarian . porphyry confesseth with pythagoras 〈◊〉 the soule suffereth with the body : whose affects , good or bad , redound in part vnto the 〈◊〉 , yet denieth hee that they alter the soules nature . de sacrificijs . lib. . how the platonists conceiued of the naturall part of phylosophy chap. . wherefore ' these phylosophers whom fame ( we see ) hath worthily preferred 〈◊〉 before the rest , did wel perceiue that god was ( a ) no bodily thing : & therfore pa●…●…rther then al bodies in this inuestigatiō : they saw that no ( b ) mutable thing 〈◊〉 , and therfore went further then al mutable spirits , and soules to seek for 〈◊〉 ●…gain they saw that ( c ) al formes of mutable things , whereby they are what 〈◊〉 ( of what nature soeuer they be ) haue originall from none but him , that is 〈◊〉 vnchangeable . consequently , neither the body of this vniuerse , the fi●…●…alities , motions and elements , nor the bodies in them all , from heauen to 〈◊〉 ●…her vegetatiue , as trees , or sensitiue also as beasts or reasonable also , as 〈◊〉 those that need no nutriment but subsist by them-selues as the angels , 〈◊〉 being , but from him who hath only simple being . for in him ( d ) to be , and 〈◊〉 ●…ffer not : as if he might haue being without life : neither to liue , and to 〈◊〉 ●…d : as if he could haue life without intellect : nor to vnderstand and to bee 〈◊〉 ●…s if he could haue the one and not the other . but his life , vnderstan●… beatitude are all but his being . from this invariable and simple essence 〈◊〉 they gathered him to bee the vncreated creator of all existence . for they 〈◊〉 ●…ed that all thinges are eyther body , or life : that the ( e ) life excelleth the 〈◊〉 ●…hat sensibility is but a species of the body ; but vnderstanding of the life : 〈◊〉 ●…fore they preferred intellect before sence : sensible things are those 〈◊〉 to be seen or touched . intelligible can only be vnderstood by the minde . 〈◊〉 is no bodily sweetnesse , be it in the body , as beauty , or in motion , as 〈◊〉 ●…ll song , but the minde doth iudge therof : which it could not doe if this 〈◊〉 ●…ere not in it more excellent , then eyther in that quantity of body , or 〈◊〉 ●…se of voyces and keeping of tones and times . yet if it were not mutable 〈◊〉 ●…ld not iudge better then another of these sensible species , nor one be witti●…●…inger , or more exercised then another , but he that began after should 〈◊〉 much as he that learned before : and he that profited after should bee vn●… from his ignorance before : but that which admitteth maiority or minori●… angeable doubtlesse . and therfore these learned men did well obserue 〈◊〉 first forme of things could not haue existence in a subiect mutable . and 〈◊〉 〈◊〉 beholding degrees of diuersity in the formes of soules and bodies , and 〈◊〉 the seperation of al forme from thē directly destroied thē , this infered ane●…ty of some vnchangeable and consequently an all-excelling forme : this they 〈◊〉 the beginning of all thinges , vncreated , all creating , exceeding right . this 〈◊〉 they knew of god he did manifest vnto them by teaching them the gradu●…●…emplation of his parts invisible by his workes visible : as also his eternity ●…inity , who created all things both visible and temporary . thus much of 〈◊〉 physiology , or naturall phylosophy . l. vives . god ( a ) was no body ] this alcinous in plato's doctrine argueth thus . if god were a 〈◊〉 hee should haue substance and forme : for so haue all bodies , being like the idea's , wherein they ha●…e a secret resemblance . but to say god hath substance and forme is absurd : for he should ●…thor be the beginning , nor vncompounded : therefore hee hath no body . besides , euery body is of some substance : what then shall god bee of fire or ayre ? earth or water ? nor of these are beginnings : but rather haue a later being then the substance whereof they consist . ●…ut these are blasphemies , the truth is , god is incorporeall . if he were a body , hee were generated , and therefo●…e corruptible . but farre are those thinges from god. thus farre alcinous . ( b ) no mutable ] plato ( in timaeus ) calls god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c , one , the same , and alwaies like him-selfe , as tully translates it . alcinous saith hee must needes bee an intelligible substance . of which kind the soule is better , the●… what is not the soule , but the power that is perpetually actual , excelleth that which is potentiall , such therefore is god. ( c ) all formes ] in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so tully & others interprete it , ( d ) to bee and to liue ] alcinous saith that god is supreme , eternall , ineffable , selfe-perfect , needing nothing , eternally absolute , deity , cause of all b●…ing , truth , harmony , good , and all these , in one , and one . for i count them not as dis-ioyned , but coessentiall . and a little ●…ter he saith that god is incomprehensible , onely apparant to the thought : but conteyned vnder no kinde what-soeuer : not definable , nor specificall , nor subiect to any accident : to say hee is euill were wickednesse , and to say hee is good is insufficient , for then hee should participate of goodnesse , but hee hath neyther difference nor accident . this opinion did dionisius the diuine follow , denying wisedome , life , or vnderstanding to be in god . for these are the names of particular perfections which are not in god : this seemes to bee grounded on plato's wordes in phadon that all good is such by participation of good : but there hee excepteth true good , that is doubtlesse god the idea and essence of all beautifull goodnesse . ( e ) life excelleth ] he cals the soule life , as aristotle doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfection or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any thing eternally actuall both may bee said of the soule . but plato speaking of soules , meaneth ( it seemes ) onely the rationall . the excellency of the platonists aboue the rest , in logicke . chap. . now as concerning the other part of their ( a ) doctrine , called logicke , farre bee it from vs to ioyne them in comparison with those fellowes that fetched the iudgement of truth from the bodily sences , and held all things to bee swayed by their false and friuolous positions , as ( b ) epicurus held , yea and euen the stoikes . ( c ) these men standing onely affected to the art of disputation called logike , thought it was to be deriued from the sences : affirming that from them the minde doth receiue definable notions ( d ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence the whole methode of learning and teaching hath the propagation . now ( e ) heere doe i wonder how these men ( f ) affirming a wise-man onely to bee beautifull , hadde any notion of this beauty from their sence : and how their carnall eyes could behold the faire forme of wisdome . ( g ) but those whome wee doe worthyly preferr●… haue distinguished the conceites of the minde conceiued from the formes receiued by the sence : giuing them no more then their due , nor taking ought of their due from them . but ( h ) the light of the mind giuing power to conceiue all , this they hold is god , that created all . l. vives . their ( a ) doctri●… ] plato diuided speach into fiue parts . . ciuill , vsed in politike affaires , counsels and such like . . rethoricall , which is demonstratiue , or iudiciall , contayning praise or dispraise , accusation or defence . . ordinary discourse of one man with another . . worke-mens conference in matters mechanicall : . logicall , consisting of dialogismes , questions and answers . this last is by some ascribed to bee plato's inuention ; as phauorinus : others gi●…e it to alexamenes teius , aristotle : some also to zeno the elean : certaine it is that plato g●…e much ornament vnto discourse , replenishing it with all parts of learning , grauity and elegance : wherein though the logicall formes bee not expresly taught , yet they are laid dow●… 〈◊〉 practise , and their vse fully expressed : and particularly demonstration is practi●…d 〈◊〉 his timaus s●…phismes , in euthydemus , whence aristotle had many of his fallacians : 〈◊〉 ●…tes his induction is of most power of all , and seemes to take the originall from him : 〈◊〉 ●…ates vsed it more nimbly then any man liuing . and from him quintilian biddes his 〈◊〉 fetch it . ( b ) epicurus ] hee held the sunne to bee no bigger then it seemed : and th●… if the sence once mistake , one should neuer trust it after . cicero , ( plutarc , placit . lib. . ) the stoikes held the sences true , but their obiects now true , and now false . but epicu●… held sence an obiect all true , mary opinion hee said erred sometimes ; and cicero saith 〈◊〉 〈◊〉 , that vnto the formes receiued by our sences hee adioyned the assent of the minde , w●…ch hee will haue fixed , and voluntary in euery one of vs. hee didde not affirme all that wee saw was true : but onely such as brought with them certaine peculiar declarations 〈◊〉 which they pretended . ( c ) these men ] the stoikes ; for the epicures reiected logike , 〈◊〉 and vnprofitable . the stoikes vsed it exceedingly . and chrysippus , cleanthes and 〈◊〉 ●…saisters of that sect , wrote much in that kinde : but all concerning the later part : 〈◊〉 the first , inuention they commonly meddle not with as cicero saith in his to●…d ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the first apprehensions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or vnderstanding of thinges . these ●…th giuen man , whence the knowledge of many great seueralties arise , which mo●…se from visible and palpable obiects , producing eyther knowledge , ignorance ●…n , the meane betweene both . cicero calleth them begunne conceits , and saith 〈◊〉 first named the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if one should say , a premeditate apprehension of a thing 〈◊〉 , without which we can neither vnderstand , inquire nor dispute . mary the stoikes 〈◊〉 vsed this word also , which tully translateth anticipationes : and chrysippus 〈◊〉 to bee a naturall vnderstanding of vniuersalities . laert. ( e ) heere do i ] hee pro●… the affirmers of these positions rather trusted vnderstanding then sence . ( f ) affirming 〈◊〉 ] a stoicall paradoxe . ( g ) but those whome ] plato so dealt that hee debarred the 〈◊〉 power to iudge the truth , allowing that only to the mind , prouing the authority of 〈◊〉 fitte to bee trusted , because it beholdeth alone the simple truth , vniforme and 〈◊〉 , in that manner as it is . ( h ) the light ] this sunne they held was the light 〈◊〉 , and that the prince of the world was the light of the soule to vnderstanding , ●…ge wisedome , and iudgement ; and therefore hee is the father of all light : for from 〈◊〉 inuisible , the light visible hath his originall , as i shewed before out of plato . the 〈◊〉 ●…noes teacheth . in doctrina platonis . that the platonists are to be preferred in morality also . chap. ●…ere remayneth the morall , in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which inquireth after the grea●… good whereto all our actions haue reference : and which is desired for it 〈◊〉 only , for no other end , but to make vs blessed in attaining it only : and therfore 〈◊〉 it the end : as referring all the rest vnto it . but desiring it only for it 〈◊〉 this blesse-affording good some would deriue from the ( a ) bodie , 〈◊〉 ●…om the ( b ) minde , some ( c ) from both : for seeing that a man con●… but of soule and body , they beleeued that his cheefe good must 〈◊〉 originall from one of the two , and therein subsist ; as the finall end standing 〈◊〉 the shot-marke of all their actions , which being once attayned , their labours 〈◊〉 crowned with perfection . so that they ( d ) that added a third kinde of good to these two namely , consisting of honour , ritches and such goods of fortune , ●…wise called extrinsecal : did not propose it as a finall good , that is , to be desi●… in respect of it selfe , but referred it to another : beeing of it selfe good to the 〈◊〉 and badde to the bad . so this good then , that some deriued from the body , and some from the soule , and some from both , all deriued from the mans selfe . but they that tooke the bodies part had the worse side , the soule had the better : mary they that tooke both , expected this good from the whole man. so then , part or whole , it is from man , howsoeuer . these three differences made aboue three seuerall sects of phylosophers : each man construing diuersly both of the bodies good , and the soules good , and both their goods . but lette all those stand by and make them place that say that he is not happy that inioyes a body , nor hee that inioyes a minde , but hee that inioyes god : not as the soule inioyes the body , or it selfe , nor as one friend inioyes another , but ( e ) as the eye inioyes the light . if the rest can say any thing for the other similies , or against this last , what it is , god willing wee shall in due season discouer . l. vives . from the ( a ) body ] so did epicurus , aristippus , and all their followers . ( b ) the minde ] the stoikes . ( c ) from both ] as calipho , polemon and diodorus . ( d ) that added ] this triple diuision of goods , into the bodies , the mindes , and fortunes augustine often vseth . it is aristotles and the peripatetiques : taken from diuers places of plato , as i will shew in the next booke . ( e ) at the eye ] plato saith that the knowledge of the truth is the greatest good , which being hardly to be attained in this life giues vs cause to think that scarcely any one liuing is truly happy : mary there is great hope of partaking it in the life to come , when wee are freed from the bodies bounds , the sole impediment of the soules perfection . but when we die ( so we die pure ) then in the sight of that it that truly existent truth , god , we shall inioy the height of our desires , that is , truth and vniuersall knowledge . wherefore as the eye wanting the light is vselesse , and setteth the owner sadly affected in darkenes , and perpetually sorrowfull : but when the sun , the light comes , it riseth with vigor to the function , and vseth the office with cheerefulnesse and alacrity : so our intellect beeing vngiued from the body , if it want the light of gods truth , it must needes lament and languish , but if it haue it , it exulteth , and ioyfully vseth that light which presents the formes of all the creation . whence it commeth that in our pleasures and felicities wherein we fulfill our affections , and as it were inioy our selues , we d●…ot reape that delectable comfort that we draw from the internall contemplation of that eternall good , and from that attayning the pure light of so perfect a wisedome . so that the soule that is absolutely blessed , inioyeth not god in his beauty , and loue , which concerne pleasure , an act of the will : but in his truth which is an act of the intellect : though then followeth his beauty , and his loue , intirely delectable , nor can these be seperated . for none knowes god , but admireth him : none admireth him , but ioines loue to his admiration and delighteth in them all . thus much out of plato in diuers places of his respub . leges phadon and philaebus , who still preferreth the inquiry and contemplation of truth , and that to men of pure life , exhorting and exciting all there-vnto . and this all the academicks and peripatetiques professe after him , as tully teacheth de finib . lib. . of that phylosophy that commeth nearest to christianity . chap. . let it suffice now to remember that plato ( a ) did determine that the end of al good was the attayning a vertuous life , which none could but hee that knew and followed god : nor is any man happy by any other meanes . and therefore he affirmeth , that to be a philosopher is to loue god , whose nature is incorporeal : and consequently that wisedomes student , the phylosopher , is then blessed when hee inioyeth god. for though the inioying of each thing a man loueth doth not forth-with make him happy : ( for many by placing their loue on hateful obiects are wretched , and more wretched in inioying them ) yet is no man happy that inioyeth not that he loueth . for ( b ) euen those that loue what they should not , thinke not them-selues happy in louing , but in inioying . but he that inioyes what he loues , and loues the true and greatest good . who ( but a wretch ) will deny him to bee happy ? this true and greatest good , is god saith plato , and therefore hee will haue a phylosopher a louer of god , that because phylosophy aimes at beatitude , the louer of god might bee blessed by inioying god. wherfore what euer phylosophers they were that held this of the high and true 〈◊〉 that he was the worlds creator , the light of vnderstanding , and the good of all action : that he is the beginning of nature , the truth of doctrine , and the happine●… life : whether they be called platonists ( as fittest ) or by any other sect : ( c ) ●…er the ionian teacher held as this plato did , and vnderstood him well ; or th●…e italians held it from pythagoras & his followers , or any other of the same ●…ine , of what nation so euer they were , and were counted phylosophers ( d ) ●…tes , lybians , ( e ) egiptians , ( f ) indians , ( g ) persians , ( h ) chaldees , ( i ) scythi●… ) galles , ( l ) spaniards , or others that obserued and taught this doctrine , t●… wee preferre before all others , and confesse their propinquity with our ●…e . for though a christian , vsed onely to the scriptures , neuer heard of 〈◊〉 ●…nists , nor knoweth whether greece held two sects of phylosophers , the 〈◊〉 and the italian , yet is hee not so ignorant in humanity , but hee knowes 〈◊〉 phylosophers professe either the study of wisedome or wisedome 〈◊〉 . but lette him beware of those that dispute ( m ) of the elements of this 〈◊〉 ●…ely , and reach not vp to god that made them elements . the apostle 〈◊〉 good warning of this : beware ( saith hee ) least any deceiue you by philosophy 〈◊〉 deceipt , according to the worlds elements . but least you should thinke 〈◊〉 held all phylosophers to bee such , hee saith else-where : ( n ) for that 〈◊〉 ●…ich is knowne of god , is manifest in them , for god hath shewed it vnto 〈◊〉 for his invisible powers from the beginning of the world are manifested by 〈◊〉 , and so is his ( p ) eternall . vertue . and hauing spoken a great matter con●… god vnto the athenians which few of them vnderstood ( q ) in him we liue , 〈◊〉 and haue our beeing : he added as some also of your writers haue said : hee 〈◊〉 to beware of their errors . for hee said that god had by his workes , 〈◊〉 his invisible power to their vnderstanding , there also hee said that they 〈◊〉 worship him aright , but gaue the diuine honours with were his pecuriarly , 〈◊〉 ●…her thinges thē was lawful : because that when they knew god , they glorified him 〈◊〉 ●…d , neither were thankefull : but became vaine in their owne imaginations : o 〈◊〉 ●…sh heart was full of darkenesse ! for professing them-selues wise , they prooued 〈◊〉 ●…d turned the glory of the incorruptible god , into the similitude of the image of 〈◊〉 ●…ible man , and of birds , and beasts , and serpents . ( r ) in this place the romains , 〈◊〉 ●…ns , egiptians , and all that gloryed in their wisedome , are iustly taxed . but 〈◊〉 ●…d we will argue this hereafter : as for those things wherin we and they con●… of one god the creator of this vniuerse , who is not only incorporeall , 〈◊〉 all bodies , but also incorruptible aboue all spirits , our beginning , our light 〈◊〉 goodnesse , in these we preferre them before all others . l. vives . 〈◊〉 did determine ] that venerable , and holy-teaching plato , surmounting all phylo●…●…rs in almost all other matters , in defining mans greatest good , out-stript ●…m-selfe , in his first booke de legib. hee deuides good , into diuine and humaine : 〈◊〉 is quite seperate from vertue , the first conioyned therewith . socrates in gor●…●…es ●…es that beatitude consisteth in learning and vertue , calling onely the good , happy , 〈◊〉 wretched . and in menexenus , in sixe hundred places , ( and so all plato through ) 〈◊〉 onely honest and beauteous . as for other goddes , without vertue they are the de●… of him that possesseth them . but these are but plato's common sayings : in these 〈◊〉 ●…th with his fellowes : but when he list , he riseth in spirit , and leaues all to other 〈◊〉 of wisedome beneath him . his philebus is a dialogue of the greatest good , or as some intitle it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of pleasure . therein hee maketh sixe rankes of goods , in the second standes the thinges proportionate , faire , perfect sufficient , and such like . in the third vnderstanding , and sapience . in the fourth , the goods of the soule , sciences , artes and good opinions . but in the first , he putteth measure , moderation and oportunity . all which ( as hee writeth to dionysius ) import that god is the proportion , cause , measure , author and moderator of all goodnesse . and in his . de repub. hee calleth god , the greatest good and the idea of good . and therefore apuleius defineth god to bee the professor and bestower of beatitude : dogm : plat. and speusippus defineth him to be , a liuing immortall and supernaturall essence , sufficing to beatitude , and cause of nature and all goodnesse . the contemplation of this good didde plato say , made a man happy . for in his banquet ; diotima , a most wise woman biddeth socrates to marke her speach well . and then falling into a discourse that our loue concerned beauty , at last shee drew to a deeper theame , affirming a beauty that was eternall , immutable and vndiminished , nor increased , nor fayre in one part and not in another , nor beeing subiect to any vicissitude , or alteration of times : nor beautyfull in one respect and not in all : whose beauty is neyther altered by place , nor opinion , nor is as a part , or an accident of that essence wherein it is . but it is euer existem in one and the same forme , and from thence flowes all the worldes beauty : yet so , as neyther the originall of any thing decreaseth it , nor the decay augmenteth it , or giueth any effect , or change to it . this holy and venerable beauty when a man beginneth to behold truly , that is beeing dislinked from the loue of other beauties , then is not hee farre from the toppe of his perfection . for that is the way to thinges truly worth desiring : thus must wee bee truly ledde vn●… it , when a man ascendeth by degrees from these inferior beauties vnto that supreme one , transporting him-selfe from one fayre obiect vnto two , and so vnto all the rest of all beautyfull desires , where-vppon the like disciplines must needes follow , of which the onely cheefe and cheefly to bee followed , is the contemplation of that supreme beauty , and from thence to draw this lesson , thus must a man internally beauteous , direct his life . saw you , but this once cleare , you would scorne ritches , honours and exterior formes . tell me now ( saith shee ) how great a happynesse should hee giue thee that should shew thee this sincere , this purest beauty , not circumscript with a forme of mortality , nor with coullors nor mettals , or such like trash , but in it selfe meerely diuine , and one and the same to all eternity ? i pray thee wouldst thou not admire his life that should haue his wisnes so full as to behold and inioy this gloryous beauty ? o gloryous pertaker of vnchanged solid vertue ! friend of the all powerfull god , and aboue all other diuine and immortall . these are the wordes of wise diotyma vnto socrates to which hee replyeth that hee beleeued her , and that hee laboureth to perswade man-kinde that there is no such meane to attaine the possession of this pulchritude , as the loue of it : and that no man should thinke it were ynough to dispute of it in wordes , or to contemplate there-vppon with an vnpurged heart . which things is hard , nay neere impossible saith plato : yet teacheth hee that beatitude is attained by imitation of god ( de leg . . ) where speaking of gods friendes and enemies , hee saith , that it must bee a wise mans continuall meditation how to follow god , and make him the rule of his courses before all mortall men , to whose likenesse his cheefe study must bee to ●…old him-selfe . what it is to be like god hee sheweth in his thaeatetus , it is to bee iust , wise and holy . and in his epistle to hermeas and his fellowes , hee saith , that if any man bee a phylosopher , hee aymeth at the knowledge of god , and his father , as farre as happy men can attayne it . and in his epinomis , speaking of god , hee saith : him doth each man especially admire , and consequently is inflamed with the power of humaine witte to labour for this beatitude in this life present , and expecting a place after death with those that haue serued vertue . this saith plato , who placed the greatest beatitude in the life to come . for hee sayth in the same booke , that none ( or very few ) can attayn happynesse in this life , but great hope there is after this life to inioy the happynesse for which wee haue beene so carefull to keep and continue our courses in goodnesse and honesty . and towards the end hee saith : it is wickednes to neglect god , the reason of all beeing so fully already discouered . hee that can make vse of all this , i c●…t him truly wise , and firmely avow that when hee dyeth , he shall not be any longer in the common fashion of this life , but haue a certayne peculiar excellence alloted him , to bee both most wise and most happie ? and liue a man so , where he will , in iland or continent , hee shall pertake this faelicity : and so shall he that vseth these directions wheresoeuer , in gouernment of others , or in priuate estate referring all to god. but as wee sayd before , so say wee still , very few attaine this perfection 〈◊〉 this life : this life : this is most true , and no way rashly spoken . thus much out of his 〈◊〉 . in the end of his de repub. thus . behold now the rewards , stable and glorious which 〈◊〉 shall receiue both of god and man besides the particular benefits that his iustice doth re●… 〈◊〉 . but all these are nothing , neither in number nor quantity in respect of those after death . 〈◊〉 〈◊〉 phaedon : wherefore ( saith socrates ) while wee liue here on earth , let vs haue as little 〈◊〉 〈◊〉 ●…h the body as may be , for so wee shall get to some knowledge , and keeping a good watch 〈◊〉 〈◊〉 that god set vs free from it , wee shall passe away pure from contagion , to conuerse with 〈◊〉 ●…ies , and by our selues haue full vnderstanding of that sincere and pure truth , which 〈◊〉 〈◊〉 that is a going my way , hath a great hope to bee there crowned with the fruition of 〈◊〉 ●…ch in his life he suffered so many afflictions . and after : if he be a true philosopher , that 〈◊〉 gods must needs beare a great stroke with him , namely that he cannot attaine the pure 〈◊〉 ●…ill after this life . thus much out of plato , in diuers places , partly the words , and 〈◊〉 ●…te : which being assumed ( to shew his opinion ) out of his owne workes , maketh 〈◊〉 ●…s to ad any quotations out of other platonists . ( b ) euen those that loue . ] i wounder 〈◊〉 his logike saith that their is no loue but delight : the world controules him . i 〈◊〉 ●…ent friend , yet my delight departed with him . but this is not the least nor the last 〈◊〉 ●…hat booke . to enioy , is to take delight of in any thing : as augustine writeth in his 〈◊〉 wee enioy that wee take pleasure in : of the vse and the fruit , hereafter in the 〈◊〉 ●…ke . ( c ) whether the ionian . ] though plato had much from pythagoras , yet was 〈◊〉 philosopher for hee followed socrates more then either architas or timeus . ( d ) 〈◊〉 ] africans , bordring on the ocean : atlas was the first king , brother to sa●… 〈◊〉 to caelus : a great astronomer . hee taught his sonne hesperus and many 〈◊〉 〈◊〉 ; for hee had seauen daughters all married to the heroës , that had sonnes 〈◊〉 ●…ous then the parents . hee taught diuers of the vulgar also , whence the 〈◊〉 libia where hercules learnt it and disputed of it . ( e ) egiptians . ] their philosophy 〈◊〉 , but most part from chaldea , chiefely from abraham : though they ( as diodo●…●…ibe ●…ibe it to isis and osiris , uulcan , mercury , and hercules . how euer , sure it is 〈◊〉 philosophy was diuine , and much false and filthy . ( f ) indians . ] there philoso●…●…ed brachmans : of whome read philostratus his uita apollon . thyan . and stra●… 〈◊〉 of alexander the macedonian his conquests . ( g ) persians . ] they had the 〈◊〉 zoroaster taught . ( h ) cladaees . ] the chiefe astrologians and diuinators of the 〈◊〉 ●…e read diodorus . lib. . ( i ) scythians . ] their philosophers whilom , contended 〈◊〉 ●…tians for antiquity : a nation valiant , plaine , iust , harmelesse , doing more by na●…●…en greece with all her laborious discipline . ( k ) galles . ] or frenchmen . they had 〈◊〉 〈◊〉 : caesar comment . gallic , bell. and poets also which were both philosophers and 〈◊〉 saronidae . dio. l. . they had also the wisards that the people came vnto for trifles . no 〈◊〉 ●…gst them might be offered without a philosopher , that was , a naturalist diuine 〈◊〉 〈◊〉 : and these ruled all , in all places . their druides ) as strabo saith lib. . ) were both 〈◊〉 ●…d moralists . ( l ) spaniards . ] in spaine , before siluer and gold were found , there was 〈◊〉 ●…ny philosophers , and the people liued wounderfull religiously : euery society had 〈◊〉 ●…y the yeare , chosen out of the most learned and iudicious ranke of men , equity 〈◊〉 ●…or of iustice then , without lawes clangor : ( yet the turdetani now called the 〈◊〉 had certaine wounderfull old lawes written ) few or no controuersies were 〈◊〉 : and those that were did either concerne vertuous emulation , the reasons of 〈◊〉 gods , of good manners , or of some such theames , which the learned disputed of 〈◊〉 and called the women to bee auditors . afterwards , certaine mountaines that 〈◊〉 ●…all within brake out and burned , and the melted gould and siluer , left ad●… such fine ●…uffes , in mens mindes , so shewing this to the phaenicians , who were 〈◊〉 ●…erall marchants of the world , they bartered of their mettalls away to them for 〈◊〉 ●…o value . the phaenicians spying this gaine , acquainted diuers of the asians and 〈◊〉 therewith , and so came often thether with a multitude of men , sometimes with 〈◊〉 and otherwhiles with but two or three marchants shippes : now many either 〈◊〉 ●…e and the soyle , or else louing gold better then their gods , set vp their rests in 〈◊〉 ●…d by one tricke or other found meanes to contract alliance with others : and then 〈◊〉 ●…y to send colonyes into spaine out of all asia , and the iles adiacent , and 〈◊〉 〈◊〉 their villenies amongst the filly ignorant soules . then began the spaniards to 〈◊〉 ●…ir owne wealth : to fight , to prey one vpon another , first priuately , and soone after in whole armies : afterward to flat nations warre , waged vnder alien leaders : the ph●…nicians a●… first , the authors both of their present and future misfortunes : then good manners got them gone , equity was sent packing away , and lawes came vp , together with digging of metta●…s , and other traffiques , so that farewell philosophy , and all artes grew almost to vtter ruine : 〈◊〉 they were not written but onely passed by tradition from mouth to eare . but that which remained of theē was renewed by some wel-wishing wits , in the time of the romaine peace : b●… first the gothes , and afterward the saracins rooted them vtterly from amongst the vulga●… . there is an old memorial extant of the ancient times , written in greek and latine : i hope by 〈◊〉 to illustrate the original of any natiue coūtry . ( m ) of the elements ] that is , such as conceiue to further thē the elements : such as think them the orignalls of al , & neuer leaue god any thing to doe , whose will disposeth all things . ( n ) for that which is knowne ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sath the greeke . ( o ) his inuisible ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both creation , and the thing created . v●… thinketh that this inuisibility is meant of the fome and fabrik of heauen and earth , according to that of the psalme . the heauens declare the glory of god , and the firmament sheweth the workes of his hands . and we find aristotle and many more to gather by the world externall shape of the world , that there is a god , that hath a prouidence and care of the world : and the same they gather by the course and motion of times , by the order of our life , and of the whole vniuerse , wherein such things could not be done , but by that most wise and glorious gouernor o●… the said vniuerse . augustine translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , constitutions , to make it imply that men may conceiue the secrets of god , by his workes , euen from the worlds first constitution , to perswade vs that this knowledge had existence before christ his comming , or moyses lawe , eue●… from the first creation of the world . and this me thinkes is nearest vnto pauls minde , whom this place disputeth against the philosophers , telling them that when or where euer they liue , they may finde a god the gouernor and father of all vniuersity : and that ( for so followes the sequele ) and that , by the workes which he hath made , may his inuisibility bee certainly gathered . ( p ) eternall vertue ] not onely his secret wisdome , and iustice , but his illustrious deity and power : vnlesse you take away [ and so ] and let the rest depend vpon the former : for the greeke [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifying coniunction , was the cause that [ qoqque ] was thrust into the latine interpretatation . ( q ) in him we liue ] the ancients called god the life that is diffused throughout the vniuerse : and the aire also : so that this is true howsoeuer : that in him wee liue , wee moue and haue our beeing . aratus also said , that al waies , courts , hauens , and all places and things were full of ioue : which his interpretor attributeth to the ayre . ( r ) in which place ] the romaines and greekes worshipped mens statues for gods , the egiptians beasts . what the excellence of a religious christian is in these philosophicall artes . chap. . now if a christian for want of reading , cannot vse such of their words as fits disputations , because hee neuer heard them : or cannot call that part tha●… treates of nature , either naturall in latine , or physicall in greeke : nor that tha●… inquires the truth , rationall or logicall : nor that which concernes rectifying of manners , and goodnesse of ends morall ; or ethicall : yet thence it followes not that he knowes not , that from the true god is both nature , whereby hee made vs like his image , reason , wherby we know him and grace wherby we are blessed in beeing vnited to him . this then is the cause why wee prefer these before the other : the other spent their wittes in seeking out of the causes of things , the meanes of learning , and order of life : these knowing god , found th●… their was both the cause of the whole creation , the light of all true learning , and the fount of all felicity . so that what platonists or others soeuer held th●…s of god , they held as we doe . but wee choose rather to deale with the ( a ) pl●…tonists then others , because their workes are most famous ; for both the greekes ( whose language is very greatly ' esteemed of the nations ) do●… preserue and extoll them , and the latines , mooued by their excelle●… and glory learning them more willingly themselues , and by recordi●… them in their tongues also , left them the more illustrious and plaine to vs , and to all posterity . l. vives . vvith the ( a ) platonists ] from plato and aristotles time , vnto aphrodiseus , that liued vnder seuerus and his sonne . aristotle was rather named amongst the learned then either read , or vnderstood : aprodiseus first aduentured to explaine him , and did set many on to search farther into the author , by that light hee gaue : yet did plato keepe aboue him still , vntill the erection of publike schooles in france and italy , that is , as long as the greeke and latine tongues were in account : [ but when learning grew mercenary , and mimicall , all their aime was gaine , and contention , and verbosity , and sond subtility , with vile fained wordes of arte , and friuolous quillets , then was aristotles logike and physikes held fit for their purpose , and many better bookes of his throwne aside . but as for plato because they vnderstood him not , ( nay and aristotle much lesse , yet ) because hee teacheth no trickes , oh neuer name him ? i speake not this to imply aristotles learning more insufficient then plato's , but it is a shame that plato , a holy philosopher should bee thrust by , and aristotles best part also , and the rest so read , that he must speake their pleasures , beeing such fooleries , as not aristotle , no , not any mad man of his time would haue held or divulged . ] whence plato might haue that knowledge that brought him so neare the christian doctrine . chap. . now some of our christians admire at these assertions of plato comming soneere to our beleefe of god : so that some thinke that at his going to egipt , h●…e heard the prophet ( a ) hieremye , or got to read some of the prophets bookes in his trauell : these opinions i haue ( b ) else-where related . but by all true chronicles supputation , plato was borne an . yeares after ieremy prophecied . plato liued . yeares , and from his death to the time that ptolomy king of egipt demanded the hebrew prophecies , and had them translated by the . iewes that vnderstood the greeke also , is reckned almost . yeares . so that plato in his trauell , could neither see hieremy , beeing dead , nor read the scriptures beeing not as yet translated into the greeke , which he vnderstood ( c ) vnlesse ( as he was of an infatigable studie ) he had had them read by an interpretor , yet so as hee might not translate them , or coppy them ( which ptolomy as a friend might intreate , or as a king , command ) but onely carry away what he could in his memory . some reason there is for this , because genesis beginneth thus . in the beginning god treated heauen and earth , and the earth was without forme and voide , and darkenesse ●…as vpon the deepe , & the spirit of god mooued vpon the wate●…s . and plato in his ( d ) ti●…s saith that god first ( e ) ioyned the earth and the fire . now it is certaine that ( f ) hee meaneth heauen by fire : so that here is a correspondence with the other : in the beginning god created heauen and earth . againe hee saith that the two ( g ) meanes conioyning these extremities , are water and ayre , this some may thinke he had from the other , the spirit of god mooued vpon the waters : not minding in what sence the scripture vseth the word spirit , and because ( h ) ayre is a spirit , therefore it may bee hee gathered that hee collected . elements from this place . and whereas hee saith a philosopher is a louer of god , th●…re is nothing better squareth with the holy scriptures : but that especially ( which maketh mee almost confesse that plato wanted not these bookes ) that whereas the angel that brought gods word to moyses , being asked what his name was that bad him goe free the israelites out of egipt , answered his name was ( i ) i am that i am : and thus shalt thou say to the children of israell , i am hath sent me to you : as if that in comparison of that which truely is , being immutable , the things that are immutable , are not . plato stuck hard vpon this , and commended it highly : and i ma●…e a doubt whether the like be to be found in any one that euer wrote before plate , except in that booke when it was first written , so , i am that i am , and thou shalt tell them that i am sent me to you . but wheresoeuer he had it , out of others bookes before him , or as the apostle saith : because that which is knowne of god , is manifest vnto them : for god hath shewed it them . for the inuisible things of him that i●… , his eternall power and god-head , are seene by the creation of the world , being considered in his workes . this maketh mee chose to deale with the platonists , in our intended question of naturall theology , namely , whether the seruice of one god , or many , suffice for the felicity of the life to come . for as touching the seruice of one or many for the helpes of this temporall life , i thinke i haue said already sufficient . l. vives . prophet ( a ) hieremy ] hee went with the two tribes beniamin and iuda into egipt , and was there stoned at tanis : there the inhabitants honour him , for the present helpe his tombe giues thē against the stinging of serpents . b ) else-where ] de doctr. xpian . . euseb●… saith hieremy began to prophecy the . olympiade : and plato was borne the . of the septuagines hereafter . ( c ) unlesse ( as he was ] iustin martyr . in paracl . ad gent euseb. de pr●…p . theodor. de graec. affect . all affi●…me that plato had much doctrine from the hebrew bookes . herevpon numenius the philosopher said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? what is plato but moyfes made athenian ? and aristobulus the iewe writting to philometo●… , saith , as eusebius citeth it : plato did follow our law in many things , for his diuers allegations haue prooued him an obseruer of it in particular things , and that in many . for the pentate●…ch was translated before alexanders time , yea before the persian monarchy , whence hee and pythagoras had both very much . ( d ) timaeus ] so because timaeus the locrian is induced as disputing of the wor●…d , h●… had plato heard in italy , and he wrote of the world in the dorike tongue , out of which booke plato hath much of his doctrine . ( e ) ioyned the earth ] the words are tra●…slated by tully thus : corporeum & aspectabilem itemque tractabilem esse , necessarium est : nihil porrò igni vacuum videri , aut tangi , quod careat solido . solidum autem nihil , quod terrae sit expers : quamobrem mund●… efficere moliens deus , terram primam , ignemque iungebat . the same is tymaeus his opinion in his work de mundo & anima . ( f ) he meaneth ] plato said heauen was of fire , the stars of the ●…oure elements , because they seem●…d more solid . but he held not heauen of the nature of our fire , for he held fires of diuers nature . ( g ) two meanes ] water and fire must needs haue a meane of coherence . but solid bodies are hardly reconciled by one meane but must haue two , which may of thēselues & their accidents , compose a conuenient third , such is water & ayre , between fire & earth : for water to earth , & ayre to fire , beare the same proportion , and so doth water and ayre betweene themselues which combination rules so in the elements , that in the ascending and descending innumerable and imperceptible variations of nature all seemes but one body , either rarified vnto fire , or condensate vnto earth . ( h ) ayre is a spirit ] but not of god : of this hereafter . ( i ) i am ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a perticiple : as one should say , i am he that is . for wee can not transtate it by one word , as seneca affirmeth epist. lib. . but wee may call it ens , of s●… ( as caesar did , ) being , of , to bee , as potent , of possum so did sergius . quintil. god meaneth , th●… hee hath beeing : whereas as nothing else hath properly any beeing : but are as isayas saith : of nothing : and iob hath it often , god onely hath beeing , the rest haue not their existenc●… ( saith seneca ) because they are eternall themselues , but because their maker guardeth them , and should hee disist , they would all vanish into nothing . plato also sayth that corporal things neuer haue true beeing , but spirituall haue . in timeo & sophista . and there , and i●… his parmenides hee saith that god is one , and ens , of whom all things depend : that ●…ature hath not a fitte expressiue name for his excellence , nor can hee bee defined , 〈◊〉 ascribed , nor knowne , nor comprehended , that hee begotte all these lesser go●… whom in his tymaeus he saith are immortall only by their fathers wil , not by their own power him hee calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is : as he saith of a true philosopher in his phaedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he conceiueth him which is : and a little after : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertake of them which is , and in his timaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternall beeing , vnbegotten . and all the platonists agree that the title of his parmenides , de ente & vno rerum prinoipio , and of his sophista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both ment of god , which is the true being , and the beginning of all things : and 〈◊〉 being a perticile is of the presentence , s●…gnifying that god hath no time past nor to come , but with him all is present , and so his beeing is . that he saith in his tymeus . time hath par●…es , past , present and to come : and these times of our diuiding are by our error falsely ascribed to the diuine essence , and vnmeetely . for wee vse to say , hee was , is and wil be : but ind●…ed he onely is , properly and truely ; was and wil be belong to things that arise and proceede according to the times and with them . for they are two motions : but the onely lord of etern●…ty hath no motion , nor is elder , nor hath beene younger , nor hath not beene hitherto , or shall not bee hereafter , nor feeleth any affect of a corporall bodie , but those partes , past and to come are belonging to time that followeth eternity , and are species of that which mooueth it selfe according to number and space . thus much out of timaeus : hee that will reade the author , let him looke till hee finde these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. there this sentence beginneth . gregory vsed part of it in his sermon of the birth of christ , and handled it largely in that place . god was alwaies , and is , and shal be ( saith he ) nay rather god is alwaies : was , and shal be are parts of our time , and defects in nature . but hee is eternally beeing : and so he told moyses when hee asked him his name . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. then hee beginnes to mount , and with diuine eloquence to spread the lustre of gods eternity and inmutability : but this worthy man is faine to yeeld vnder so huge a burden , and shut his eyes , dazeled wi●…h so fiery a splendor . plutarch tells that on one poste of the temples dore at delphos was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , know thy selfe , and on the other 〈◊〉 , thou art : the first hauing reference to our preparation in matters of diuinity , and the later vnto gods nature , which is alwaies sixt and firme , whereas ours is fluxe and mutable . wherefore , it may well bee said of him whose nature is not subiect to any alteration of time , but al●…aies fixed and vnalterable . thou art . thou art , may also bee referred vnto the vnmoueable eternity , without any respect of the time , as plato saith in his parmenides , who will not haue the time present made an attribute of god , because it is a time , nor will haue him called an essence , but rather somewhat inexplicable aboue all essence , to know what it is not , is easie , but what it is , impossible . some thinke that parmenides himselfe in his philosophicall poeme , meaneth of god there where hee saith , all things are but one : and so thought symplicius : for it is vnlike that so sharpe a wit as parmenides , found not the difference and multitude of things which hee setteth plainely downe in his poemes . for hauing spoken largely of that onely ens , hee concludeth thus : thus much of the true high things , now concerning the confused and mortall thing in which is much error . aristotle through desire to reprehend e●…roniously traduceth his opinion in his physikes , which themistius toucheth at : parmenides ( saith he ) did not thinke an accident , that hath existence but from another , to bee the ens hee meant of , but hee spoke of the ens which is properly , especially and truely so , which is indeed no other but plato his very ens. nay what say you to aristotle , that saith himselfe that parmenides ment of that one ens which was the originall of all : the other platonists opinions i haue already related : now as for that sentence ( so common against them ) that the things intelligible onely , not the sensible , haue existence : alcymus in his worke to amynthas declar●…th that plato had both it , and that of the idea's , out of epicharmus his bookes , and alledgeth the words of epicharmus himselfe , who was a philosopher of coos , a phythagorean , who held that learning made a man as farre more excellent then others , as the su●…ne excells the starres and all other light , and the sea the riuers . plato himselfe in his sophista auerreth the antiquity of that opinion that affirmed the essence of intelligibilities onely , and that therevpon arose a great contention with those th●… held the world to consist of onely bodies : tymaeus also the locrian in his booke de mundo , wrote of these idea's . but plato refined all these things , and brought in a more polite , eleg●…t forme , adding besides altitude and diuinity of doctrine , admirable and excellent . i make no question that pythagoras did learne those misteries out of the scriptures in egipt . and it i●… more likely that he talked with hieremy there , then that plato did . that the platonists for all their good opinion of the true god , yet neuerthethelesse held that worship was to bee giuen to many . chap. . therefore haue i chosen these before the rest , because their good opinion of the true & only god , made them more illustrious then the rest , & so far preferred by posterity , that whereas ( a ) aristotle , plato's scholler , an excellent witted man , ( b ) plato's inferior indeed , but farre aboue the rest ; who instituted the peripatetique sect , that taught walking , and had many famous schollers of his ( c ) sect in his ( d ) maisters life time , and after plato's death ( e ) speusippus his sisters son and xenocrates his beloued scholler succeeded in his schoole , called the ( f ) academy , and their followers ( g ) therevpon , academikes : yet the later philosophers that liked to follow plato would not bee called peripatetiques , nor academi●…es , but platonists : of which sort there were these famous gretians ( h ) plotine , ( i ) iamblychus , ( k ) and porphiry : and apulcius an african was famous both for his writtings in the greeke and latine tongues . but all these , and their followers , yea euen ( l ) plato himselfe , held it fit to adore many gods . l. vives . vvhereas ( a ) aristotle ] borne at stagyra , sonne to nicomachus and phaestis both descended from aesculapius : borne the . olympiade . he came to plato at . yeares old , and heard him till he was . when as plato died : and then beganne he to teach himselfe , walking in the lycium , whence his followers were called peripatetiques of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to walke . he was an admirable , singular witted man , inferior to none : plato's better in variety of knowledge , and all the worlds better in disputation of all artes . nor are these great guifts of his to be euill taken , or maligned : we must confesse indeed that hee was an affectator of glory , and too curious a condemner of others , but withall , modest and abstinent : nor in doctrine of artes had he euer his fellow . i wish he had delt more vprightly in his confutations of others . ( b ) plato's inferior ] comparision betweene plato and aristotle is odious , because of their diuersity of studies . doubtlesse they were both admirable examples for all to imitate . the greekes call plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diuine , and arystotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is asmuch : plato's eloquence was such that it was a common saying , if ioue would speake greeke , he would speake plato's greeke : but aristotles knowledge in rhetorick ( i had almost said ) excelled plato's : mary in vse hee was farre short of him . for aristotle affected a succinct phrase : least beeing ted●…ous , and drawing each thing at length the discourse might become to profuse , and the rules of arte too long to beare away . so his enduour was not to admit an idle word , which made him attaine vnto a great perfection in the proper vse of the greeke language and figures . ( c ) sect ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke , a word of indifference , but ordinaryly taken in the worst sence , for all opinions priuate , or other , without the church , wee call heresies . ( d ) his maisters life ] aristotle ( saith plato in laertius ) hath kiekt against vs , as foles doe at their dammes . yet some say hee did not teach whilest plato liued . ( e ) speusippus ] eurymedo●…s sonne , plato's successor , he taught . yeares , and tooke pay , for which dionysius mockt him : he went also as far as macedon to sing the epithalamion at cassanders marriage , for mony : which philostratus saith he had written in bald and rugged verse . growing diseased xenocrates of chaledon succeeded him at his owne request , one that plato loued deerely well and trauelled with him into sycily : he was but dull of wit , but of a seuere and sacred carriage . ●…lato saith aristotle●…ackt ●…ackt the bit and he the spurres : but loued him so well that when men swore he spoke ill of him , he would not credite them , thinke it vnpossible that one whom hee loued so well , should not loue him againe . in controuersies of law , the iudges neuer put him to his oth : thinking it sin not to trust so iust a man though bee swore not . ( f ) academy a fanne was indeed nere athens , al woods & fennes , & therefore vnhealthful & had bin saith la●…rtius ) the habitation of academus , one of the heroës : eupolis the cōmedian calleth him a god : but plutarch in his life of theseus , shews what he was . it was he y● told castor & pollux y● theseus after his rape of hellen , kept her secretly at aphidna : & therefore was euer after respected both by them & al the other lacedemonians : for in al their roades made into the atheniā territories , they neuer meddled with academia : but dicaearchus saith y● : first was called ecedemia of one ecedemus , a soldiour vnder castor and pollux : and so after , came to be called academia : this laertius toucheth at . apuleius saith that plato left all his patrimonie , in a little garden neare this academie , two seruants , a cup for sacrificing in , and as much gold as would make an eare-ring . in vita platon . laertius saith hee was honorably buried in the academy , and that mithridates king of pontus , hauing taken athens , erected plato a statue , dedicating it to the muses . in athens ( this we may not passe ) were these schooles . first the academy , secondly liceum , thirdly prytaneum , fourthly canopum , fiftly stoa , sixtly tempe , seuenthly cynosarges . ( g ) therevpon ] this is the old academy , taught to archesilas , by ●…lemon senocrates his scholler , and hee endeuoured to reduce all to socrates his forme of disputation , to affirme nothing , but confute all , and this was called the new acame●… , which tully in uarro's person affirmeth was like the old one : but hence-forth those that had positiue grounds for any thing , and held a truth to be in things , as plato did , were not called academicks but platonists , i thinke because the name of academicks was so proper to a●…chesilas schooles . ( h ) plotine ] borne ( saith suidas ) at lycopolis in egipt : hee wrote foure and fiftie bookes , obscure ones , to keepe the custome of his sect . hee liued in th' emperor galie●…us time , vntill probus entred , he of whose desteny firmicus doth so lie and prate . porphyry , plotines scholler wrote his life at large . ( i ) iamblichus ] of calchis , porphyries scholler , a pythagorist rather then a platonist as hierom testifieth : yet in all diuine matters , the platonists are pythagorians . his witte and manners were better then his maisters . ( k ) porphyry ] a tyrian , one neither sound in body nor minde , of wauering iudgement , vnmanly inueterate malice and cruelty : a professed plotinist : suidas saith he was amelius scholler also . porphiry ( saith he , was properly called basileus , a tyrian philosopher , aemelius his scholler whom plotine taught . hee liued in a●…lians time and continued vntill diocletians . thus farre suidas . why he was called basileus he sheweth in his maister plotines life . amelius ( quoth he ) dedicated this booke to me , and in the title called me basileus , for that was my name : in the language of my country , i was called after my father , malcus : which translated is king . thus he of himselfe . ( l ) plato himselfe ] in his timaeus he calles saturne , ops , and iuno gods , and all the rest brethren and kinsfolkes amongst them-selues , and else-where , hee commands sacrifices vnto their gods , demones & heroes : saying it is these to whom the cities good estate is to be commended . de legib . & de repub . in diuerse places . of plato's affirmation , that the gods were all good , and louers of vertue . chap. . wherefore though in other points they and wee doe differ , yet to ouer-passe them in this great controuersie now in hand , i aske them what gods we must worship ? the good , the bad , or both ? nay herein we must take plato's ( a ) assertion , that holds all the good to be good , no bad ones of them : why then this worship is the gods , ●…or then it is the gods , and if they be bad their god-head is gone . this being true , ( and what else should we beleeue : ) then downe goeth the ( b ) opinion that affirmes a necessity of appeasing the bad gods by sacrifices , and inuoking the good . for there are no bad gods : & the good onely ( if there were ) must haue the worship , without any other pertakers . what are they then that loue stage-plaies , and to see their owne crimes , thrust into their honors and religion ? their power prooues them some-thing , but their affects conuince them wicked , plato's opinion of playes was shewen in his iudgement of the expulsion of poets , as pernicious and balefull to an honest state . what gods are they now that oppose plato in defence of those playes ? hee cannot endure that the gods should bee slandered , they cannot endure vnlesse they be openly defaced . nay they added malicious cruelty to their bestiall desires , depriuing t. latinus of his sonne , & striking him with a disease , mary when they had done as they pleased , then they freed him frō his maladie . but plato very wisely for bad all feare of the euill powers , & confirming himselfe in his opinion , feared not to avow the expulsion of al these politique absurdities , from a firme state , all those filthinesses y● those gods delighted in . and this plato doth labeo make a semy-god : euen that ( c ) labeo that holds that sad , black and bloudy sacrifices do fit the euill gods , & mirthfull orgies the good : why then dares plato , but a semigod , boldly debarre the gods themselues , the very good ones , from those delights which hee held obscaence and vnlawfull ? these gods neuerthelesse confute labeo , for they showed them-selues cruell and barbarous against latinus , not mirthfull nor game-some . let the platonists , that hold all the gods to be good and in vertue the fellowes of the wise , and affirme it a sacriledge to beleeue other of them , let them expound vs this mistery , wee will , say they : marke vs well we do so . l. vives . plato's . ( a ) assertion . ) deleg . . he saith the gods are good , full of vertue , prouidence and iustice : but yet that they haue all this from him that hath the true being , the prince of nature , as from the fountaine of all goodnesse . this argument socrates ( in their banquet ) vseth to proue loue no god : all the gods are good , and blessed : so is not loue : ergo . porphyry de sacrific . . god is neither hurtfull , nor needefull of any thing . so held the stokes , as tully saith , offic. but wee are all for plato now ; whereof agustine speakes : if wee should recite all , what end should wee make . ( b ) the opinion . ] apuleius saith some of the daemones loue day offerings , some the nights , some mirthfull rites , some sad and melancholy . de deo socrat porpherio vpon horace his carmen seculare saith it , was a common opinion that some gods were worshipped least they should hurt , and others from protection . plutarch saith that kings and princes did offer sacrifices to these great daemones , to auert their wrath which was alwaies most perillous . porphery saith that states neede some-times offer to the diuells to appease them from hurting their corne , cattell or horses , for sure it is ( quoth he ) that if they bee neglected they will become angry , and doe men much mischiefe : but lawfull worship they haue none , and this the diuines ( not the vulgar onely ) do hold , allowing sacrifices to bee offered them , but that they must not bee tasted of . de abstinent animat . lib. . ( c ) labeo . ] porphery in the said booke , allowes no liuing creature , but fruites flowers hony and meale to be offered to the gods aboue : so vsed the ancients , and so should it be saith theophrastus , and pithagoras would neuer suffer creature to bee killed for sacrifice . but blood and slaughter are expiations for the deuills . and porphery elsewhere saith that the lower the gods are , the sadder sacrifies they require : the earth-gods , and hell-gods loue blacke cattell : the first vpon alltars , the latter in graues and pits . of such as held . . kinds of reasonable soules : in the gods , in airy spirits , and in men chap. . all reasonable ( a ) creatures ( say they ) are threefold : gods , men , deuills the gods the heighest , then the diuells , lastly , men : the first hauing place in heauen , the second in the ayre , the third on the earth : each with his change of place , hath difference in nature : the gods are of more power then the spirits , or men : and men are vnder the spirits and gods , both by place of nature and worth of merit , ( b ) the spirits , in the middest , are vnder the gods and so their inferiours : a●…oue men in place , and therefore in power with the gods , they are immortall : with men passionate , and therefore louers of loose sports , and poeticall figments and are subiect to all humaine affects , which the gods by no meanes can bee : so plato's prohibition of poetry , did not depriue the gods of their delights , but only the ayry spirits . well , of this question diuers , but apuleius a platonist of madaura , chiefly in one whole worke , disputeth , calling it de deo socratis , of socrates his god : wher he disputeth what kind of god ( c ) this power that socrates had attendant vpon him , was : it was as his friend , & forbad him to proceed in any action which it knew would not end prosperously . now there he plainly affirmeth , that this was no god , but onely an ayry spirit , handling plato's doctrine rarely , concerning the height of the gods , mans meannesse , and the diuells midle interposition . but this being thus , how durst plato depriue ( not the gods , for them hee acquitted from all touch of humaine affects ) but then the ayry spirits of their stage pleasures , by expelling of poets ? vnlesse by this act hee meant to warne mans soule how euer here encheyned in corruption , yet to detest the vnpure , and impious foulenesse of these deuills , euen for honesties sake ? for if plato's prohibition , and proofe be iust , then is their demand and desire most damnable . so either apulcius mistooke the kind of socrates his genius , or plato contradicts himselfe , now ( d ) honoring those spirits and streight after abridging them their pleasures , and expelling their delights from an honest state ; or else socrates his spirit was not worth the approuing , wherein apuleius offended in being not ashamed to st●…le his booke ( e ) de deo socratis , of his god , and yet proues by his owne distinction of dij & daemones , that hee should haue called it de daemone socratis , of his diuell . but this hee had rather professe in the body of his discourse then in his ti●…le , for the name of a daemon was by good doctrine brought into such hate , that ( f ) whosoeuer had ●…ead daemon in the title , ere he had read the daemons commendations in the booke , would haue thought apuleius ( g ) madde . and what found he praise-worthy in them , but their subtile , durable bodies , and eleuation of place ; when hee came to their conditions in generall , hee found no good , but spake much euill of them : so that hee that readeth that booke , will neuer maruell at their desiring plaies , and that iuch gods as they should be delighted with crime●… , beastly showes , barbarous cruelty , and what euer else is horrible or ridiculous , that all this should square with their affects , is no wonder . l. vives . reasonable . ( a ) creatures . ] plato reckoneth three sorts of gods : the dei●…yes , the daemones , & the heroes : but these last haue reference to men , whence they arise . de leg . epinom . plutarch highly commends tho●…e that placed the spirits betwixt gods and men : were it orpheus , some phirgian or aegiptian , for both their sacrifices professeth it . de defect oracul . for they found the meanes ( saith he ) wherein gods and men concurre . homer ( saith he ▪ vseth the names at ●…don : how calling them gods , and now demones : hesiod ; fire made reasonable nature quadripartite : into gods , spirits , heroes , and mortalles : who liuing well arise both to heroes and daemones . ( b ) the spirits . ) socrates in platos conuiuium , mentioneth a disputation with diotyma , where hee affirmeth the spirits nature to bee meane betweene gods ●…nd mans . ( c ) this power . ] socrates ( they say ) had a spirit that forbad him all acts whose euents it knew should not bee successefull : but neuer incited him to any thing whatsoeuer . ( d ) honoring . ] teaching it also epinom . ( e ) de deo . ] all that handled this before apuleius , called this spirit a daemon not a deity : him-selfe in aboue six hundreth places in plato , in plato zenophon also , cicero and plutarch , maximus of tyre who ●…rot a double demonstration hereof : so did many other ca lit , both platonists and philosophers of other nations , ●…ecitall were tedious . ( f ) whosoeuer . ] whosoeuer reads the title before the booke ere he read the booke . ( g ) madde . ] for the gentiles as then called the demonyaks and such as were possessed with the deuill , mad men . that neither the ayry spirits bodies , nor height of place , make them excell men . chap. . wherfore god forbad that a soule that feares god should thinke those spirits to excell it because they haue more ( a ) perfect bodies : so should beasts excel vs also , many of which goe beyond vs in quicknes of sence , nimblenes , swiftnesse , strength and long life , what man sees like the eagle , or vultur ? smells like to the dog ? is swifter then stags , hares , and birds ? strong as a lyon or an elephant , or lines with the serpent ( b ) that with his skin put of his eares & becomes yong again ; but as we excell these in vnderstanding , so do wee the ayrie spirits in iust liuing ; or should do at least . for therefore hath the high prouidence giuen them bodies in some sort excelling ours , that we might haue the greater care to preserue , and augment that wherein we excell them , rather then our bodies : and learne to cont●…ne that bodily perfection which wee know they haue , in respect of the goodnesse of life , whereby we are before them , and shall obtaine immortalitie of body also , not for the eternitie of plagues to afflict , but which purity of soule shall effect . and for the ( c ) higher place , they hauing the ayre , and we the earth , it were a ridiculous consequence to make them our betters in that : for so should birds be by the same reason . ( d ) i but birds being tyred , or lacking meate come downe to earth to rest or to feede , so doe not the spirits : well then , will you preferre them before vs , and the spirits before them ? if this bee a mad position , as mad a consequence it is to make them excell vs by place , whom we can , nay must excell by pyety . for as the birds of the ayre are not preferred before vs , but subiected to vs for the equitie of our reason : so though the deuills being higher then wee , are not our betters because ayre is aboue earth : but we are their betters , because our saith farre surmounteth their despaire . for plato's reason diuiding the elements into foure , and parting mooueable fire and immooueable earth by interposition of ayre and water , giuing each an equall place aboue the other , this prooues that the worth of creatures dependeth not vpon the placing of the elements . and apuleius making a man an earthly creature , yet preferreth him before the water-creatures , whereas plato puts the water aboue the earth , to shew that the worth of creatures is to be discerned by another methode then the posture of naturall bodies : the meaner body may include the better soule , and the perfecter the worse . l. vives . more ( a ) perfect ] apuleius makes them of a meane temperature betweene earthly and aethereall , more pure and transparent then a clowde , coagulate of the most subtile parts of ayre , and voide of all solidity , inuisible vnlesse they please to forme themselues a groser shape . ( b ) that with his skinne ] casting his skinne , he begins at his eies , that one ignorant thereof would thinke him blind . then gettes he his head bare , and in . houres putteth it of his whole body . looke aristot. de gen . anim . lib. . ( c ) higher place ] which apuleius gathers thus : no element is voyde of creatures . earth hath men and beasts : the water , fishes : fire some liuing things also , witnesse aristotle : ergo the ayre must haue some also : but vnlesse those spirits bee they , none can tell what they be . so that the spirits are vnder the gods , and aboue vs : their inferiors our betters . ( d ) i but birds ] apuleius his answer : thus : some giue the ayre to the birds to dwell in : falsly : for they neuer go higher then olympus top : which being the highest mount of the world , yet perpendicularly measured is not two furlongs high : whereas the ayre reacheth vp to the concaue of the moones spheare , and there the skies begin . what is then in all that ayrie space betweene the moone and olympus top ? hath it no creatures ? is it a dead vselesse part of nature ? and-againe , birds ( if one consider them well ) are rather creatures earthly then a●…reall : on earth they feed , rest , breed , and flye as neare it as may bee : and when they are weary , earth is their port of retirement . this from an imperfect coppy of apuleius : yet augustines reason of the place must stand : for though the spirits bee aboue the birds , yet the birds are ●…ill aboue vs : but i meane not heare to play the disputant . what apuleius the platonist held concerning the qualities of those ayrie spirits . chap. . this same platonist speaking of their qualities saith , that they are ( as men ) subiect to passions ; of anger , delight , glory , vnconstancie in their ceremonies , and furie vpon neglect . besides , to them belong diuinations , dreames , auguries , prophesies , and all ●…gicians miraculous workes . briefly he defineth them , things created , passiue , reaso●…le , ●…reall , eternall : in the three first they perticipate with vs : in the fourth with ●…ne , in the fift with the gods : and two of the first the gods share with them also 〈◊〉 the ( a ) gods ( saith hee ) are creatures : and giuing each element to his pro●…habitants , hee giues earth to men , and the other creatures : water to the 〈◊〉 &c. aire to these spirits , and aether to the gods . now in that the spirits are cre●…res , they communicate both with men and beasts , in reason with gods and ●…in eternity with gods onely ; in passion with men onely , in ayrie essence with 〈◊〉 . so that they are creatures is nothing ; for so are beasts : in that they are reaso●…able , so are we , equally : in that they are eternall , what is that without felicity : ( b ) temporall happinesse excells eternall miserie . in that they are passiue , what ge●… by that ? so are we , and were we not wretched wee should not bee so : in t●…●…ir bodies are ayrie , what of that , seeing a soule of any nature is preferr●… 〈◊〉 a body of what perfection so euer ? and therefore the honor giuen by t●…●…le , is not due to the soules inferiour . but if that amongst these spirits qualiti●… 〈◊〉 had reckoned wisdome , vertue and felicitie , and haue made them commun●… these with the gods , then had he spoake some-what , worth noting , yet o●… we not to worship them as god , for these ends , but rather we should know him of whom they had these good gifts . but as they are , how farre are they from wo●…h of worship , being reasonable to be wretched , passiue to be wretched , eternall 〈◊〉 euer wretched ? wherefore to leaue all and insist on this onely which i said 〈◊〉 spirits shared with vs , that is passion , if euery element haue his crea●… and ayre immortalls , earth and water mortalls , why are these spirits 〈◊〉 ●…o perturbations ? ( to that which the greekes call ( c ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence our 〈◊〉 passion deriueth : word ( d ) of word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and passion , being ( e ) a motion of 〈◊〉 ●…e against reason ) . why are these in these spirits that are not in beasts ? 〈◊〉 apparance of such in beasts , is ( f ) no perturbation , because it is not against 〈◊〉 which the beast wanteth . and that it is a perturbation in men , ( g ) their ●…esse , or their ( h ) wretchednesse is cause . for we cannot haue that perfec●… wisdom in this life that is promised vs after our acquittance from mortal●… 〈◊〉 the gods they say cannot suffer those perturbations , because that their 〈◊〉 is conioyned wi●…h felicity : and this they affirme the reasonable soule 〈◊〉 absolutely pure , enioyeth also . so then if the gods be free from passion , be●… they are ( i ) creatures blessed , and not wretched : and the beasts , because ●…e creatures , neither capable of blessednesse nor wretchednesse : it romai●…●…t these spirits be perturbed like men , onely because they are creatures not ●…d but wretched . l. vives . th●… ( a ) gods ] plato also in his timaeus saith , that they are inuisible creatures . apuleius de deo s●…cr . makes some vncorporall daemones , viz. loue & sleep . ( b ) temporal ▪ it is said that chyron 〈◊〉 sonne refused immortality , & that vlysses chose rather to liue and die at home with his ●…er and friends , then to liue immortal amongst the goddesses . plato saith it is better to liue a 〈◊〉 little while , then to be eternally possest of all bodily pleasures without iustice & the other 〈◊〉 . de legib : the philosophers haue a saying , it is better to be then not to be : of that hereafter . 〈◊〉 ] so tull. tus. qu. translateth it : & quintil. l. . termeth it affects , & holds y● most proper . 〈◊〉 ●…ly of their ancients , vseth passion for it : but i make doubt that the copy is faulty li. . 〈◊〉 ●…ds are . it helpeth the passions of the belly , being 〈◊〉 thervpō . ( d ) word of word ] as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; & passio of p●…tior , to suffer . ( e ) a motion ] tully hath it from z●…no . ( f ) no perturbation ] tully tusc. quaest . the affections of the body may be inculpable , but not the mindes : all which arise out of the neglect of reason , and therefore are existent onely in men : for that which wee see by accident in beasts , is no perturbation . ( g ) their foolishnesse ] for wee are ouer-borne with false opinions : and our selues rather worke our affects then receiue them ab extra , and as s●…a saith , we are euer worse afraide then hurt . the stoikes held all perturbations to haue their source from deprauation of opinion . for desire is an opinion of a future good : and feare an opinion of future euill , sorrow , of present euill , ioy of present good , all which we measuring by the fondnesse of our thoughts , and not by the nature of things , thence it comes that wee are rapt with so many violent thoughts , ( h ) their wretchednesse ] this is mans miserie , that the very wisest is subiect to sorrow , ioy , and other affects , doe he what he can . ( i ) creatures ] socrates durst not confesse that these spirits were bad , or wretched : but hee boldly affirmes they are neither good nor happy . plato . conuiuio . whether it becomes a man to worship those spirits from whose guilt he should be pure . chap. . what fondnesse then , nay what madnesse subiects vs vnto that religion of deuills , when as by the truth of religion we should be saued from participation of their vices ? for they are mooued with wrath ( as apuleius for all his adoring and sparing them affirmes ) : but true religion biddeth vs not to yeeld to wrath , but rather ( a ) resist it . ( b ) they are wonne with guifts , wee are forbidden to take bribes of any . they loue honors , we are ( c ) prohibited all honors affectation . they are haters of some , & louers of some , as their affects transport them : truth teacheth vs to loue all , euen ( d ) our very enemies . briefly all the intemperance of minde , ( e ) passions and perturbations , which the truth affirmes of them , it forbiddeth vs. what cause is then , but thine owne lamentable error for thee to humble thy selfe to them in worship , whom thou seekest to oppose in vprightnesse of conuersation ? and to adore those thou hatest to imitate , when as all religion teacheth vs to imitate those we adore ? l. vives . rather ( a ) resist ] christ in mathewes gospels vtterly forbids anger . abbot agatho said that an angry man could neuer please god , though hee should raise the dead to life . ( b ) they ] they take willingly , and begge impudently . apollos oracle did alwayes bid his clients remember him with a guift to make them-selues more fortunate by : yet the craftie deuill desires not their money ( he needed not ) but their mindes that was his ayme . ( c ) prohibited ] christ forbids his apostles to assume the name of maisters , to sit high at table , or loue salutes in the streetes : and commands that the chiefe should bee but as a minister . for honor arose with heathenisme , and should fall there-with , and not suruiue in the church : nor is it magnanimous to affect but to contemne it . ( d ) our very enemies ] mat. . . loue your enemyes , blesse them that curse you , &c. it sufficeth not , to beare them no hate , we must loue them : which is not impossible . for first christ did it , and then steuen . hierom. ( e ) passions and perturbations ] or passionate perturbations . of that religion that teacheth , that those spirits must bee mens aduocates to the good gods . chap. . in vaine therefore did apuleius and all of his opinion , honor them so as to place them in the ayre , and because god and man ( as plato ( a ) saith ) haue no immediate commerce , these are the carriers of mens prayers to the gods , and their answers to men . for those men thought it vnfit to ioyne the gods with men : but held the spirits fit meanes for both sides , to ( b ) to take the prayers hence , and bring answers thence : that a chaste ma●… , and one pure from magicall superstition , 〈◊〉 ●…se them as his patrons , by whome hee might send to the gods that loue 〈◊〉 things as if hee for beare to vse it , maketh him farre more fitt ●…o bee heard of 〈◊〉 ●…ies : for they loue stage-filthe ; which chastitie l●…heth : they loue all the 〈◊〉 of witch-crafts which innocence abhorreth . thus chastity and innoce●…●…hey would any thing with god , must make their enemies their 〈◊〉 ●…r else go empty away he may saue his breath in defence of stage-plaies : 〈◊〉 〈◊〉 highly-admired maister giueth them too sore a blow : if any man bee so ●…se , as to delight in obscaenity him-selfe , and thinke it accepted also of th●…●…ds . l. vives . pl●… ( a ) saith ] in socrates person in his conuiuium . diotyma hauing put loue as meane 〈◊〉 mortalitie and immortalitie : socrates asked her , what that loue was ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 the great daemon : ( socrates ) for all those daemones are betwixt gods and men . so●…●…et ●…et conceiuing her , asked the nature of this daemon . he carieth ( saith she ) messages 〈◊〉 ●…he gods and men : their 's to vs , ours to them : our prayers , their bounties . such as 〈◊〉 〈◊〉 middle place of the vniuerse : thether descend prophecies thether aimes all cere●…●…es of the priests , charmes , teletae , and all the parts of magicke . and shee addeth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god hath no coniunction with man , but vseth these daemones in all his 〈◊〉 with men , sleeping or waking . ( b ) take them ] apuleius calls them saluti-geruli , 〈◊〉 ●…ers ; and administri , ministers : the first in our respect , the second in the gods . ca●… 〈◊〉 them angeli , messengers , that tell the gods what we doe , and praestites , because their 〈◊〉 〈◊〉 ●…e in all actions . of the wickednesse of arte magicke , depending on these wicked spirits ministery . chap. . 〈◊〉 ●…ill i out of the publike ( b ) light of all the world , bring ouer-throwes 〈◊〉 ●…rtes magicke , whereof some wicked and some wretched doe make 〈◊〉 ●…he deuills name : why if they bee the workes of the gods , are they so 〈◊〉 punished by the lawes ? or haue christians diuulged these lawes against 〈◊〉 any other intent then to suppresse a thing so generally pernitious vnto 〈◊〉 kinde ? what saith that worthy poet ? testor chara deos , & te germana , tuumque dulce caput , magieas inuitam accingier artes . ( b ) sister , by heauen , and thee that hearst my vowes , i would not vse arte magick , could i choose . 〈◊〉 which hee saith else-where . ( c ) atque satas aliò vidi traducere messes . i saw the witch transport whole fields of corne , 〈◊〉 these diabolicall artes were reported of power to remooue whole har●… 〈◊〉 corne and fruits whether they pleased : was not this ( as tully saith ) recor●…●…e xii . tables of romes ancient lawes , and a punishment proclaimed for all 〈◊〉 〈◊〉 vsed it ? nay ( d ) was not apuleius him-selfe brought before christian 〈◊〉 for such practises ? if hee had knowne them to be diuine , hee should haue ●…ed them at his accusation , as congruent with the diuine powers , and haue ●…ed the opposite lawes of absurde impietie , in condemning so admirable 〈◊〉 the deities . for so might hee either haue made the iudges of his minde , 〈◊〉 had beene refract●…rie , and following their vniust lawes put him to 〈◊〉 the spirits would haue done his soule as good a turne as hee had de●… in dying fearelesly , for the due auouching of their powerfull operations . our martyrs when christianity was laide to their charge , knowing it was the tract of eternall glory , denied it not to auoide a temporall torment , but auerred it constantly , bore all tortures vndantedly , and dying securely , struck shame vpon the lawes fore-heads that condemned it as vnlawfull . but this platonist wrote a large and eloquent oration ( c ) now extant , wherein hee purgeth himselfe of all touch of vsing these artes , and sees no meanes to prooue his owne innocence but by denying that which indeed no innocent can commit . but ( f ) for all these magick miracles , hee rightly condemneth them , as done by the workes and operations of the deuills : wherefore let him looke how hee can iustly giue them diuine honors , as mediators betweene the gods and vs , when he shewes their workes to be wicked : and such indeed as wee must auoyde if wee will haue our prayers come neare to the true god. and then what are the prayers that hee affirmeth they doe beare vnto the gods ? magicall or lawfull ? if magicall , the gods will receiue no such prayers : if lawfull , then vse they no such ministers . but if a sinnet ( chiefly one that hath sinned in magicke ) repent and pray ; will they carry vp his prayers , or obtaine his pardon that were the causers of his guilt , and whom hee doth accuse ? or doe these deuills ( to obtaine his pardon ) first repent them-selues for deceiuing him , and receiue a pardon them-selues also afterward . nay , none will say so : for they that hope to get pardon by repentance , are farre from being worthy of diuine honors : for if they were desirous of them , and yet penitents also , their pride were to be detested in the first , though their humility were to bee pittied in the latter . l. vives . light ( a ) of the ] some read law . ( b ) sister ] dido vnto hir sister anna , when aeneas was departed : this virgill grounds vpon the romaines lawes , who for all their superstion , yet condemned magick . seruius . ( d ) atque satas ] uirg . pharmaceute . plin. l. . duod . tab. hee that enchants the corne , &c. and so in diuerse places . pliny saith , that uectius marcellus , nero's harbinger had an oliue-yeard in the marucine fields , that remooued quite ouer the high-way , and that the whole farmes went out of their places and seated them-selues elsewhere . magick ( saith apuleius ) was forbidden of old by the twelue tables because of the incredible bewitching of the corne . ( d ) was not ] so were many , by the romaine lawes : apollonius tyaneus by domitian , and apuleius by claud. maximus praefect of africa not the c●…stian . ( e ) now extant ] his two apologies concerning magicke : wherein hee leaueth all his luxurious phrase , and his fustian tearmes , and goeth to it like a plaine lawyer : yet not so well but he flies out here and there and must bee apuleius still . ( f ) for all these ] how could men know ( saith eusebius ) how to call and compell the deuils , but by the deuills owne teaching them ? this porphyry confesseth , and alledgeth hecates prescription how shee should bee called out . de orac. whether it be credible that good gods had rather conuerse with those spirits then with men . chap. . o but there is a necessitie bindeth these spirits in this place between the gods and men , to carry & recarry messages & answers from the one to the other . well , and what necessity ? why because no god hath commerce immediatly with man. very good ! oh ( a ) that is a glorious holynesse of god surely , that conuerseth not with a penitent , humble man , and yet will conuerse with a proud spirit ! hee hath no commerce with a man that flieth from succour to his death , but with a spirit that counterfeits his deity , hee hath : hee medleth not with him that asketh pardō , but with the spirit that imagineth mischiefe he doth he dealeth not with a philosopher y● expelleth stage-playes , out of an honest city . he dealeth with a deuill that forceth stage-playes from the priests and senators , as part of the religion of a citty , he liketh not the mens company that forbid slanders of the gods , but the deuils that delight in them , theirs he li●…eth of . hee conuerseth not with the man that executeth iust lawes vpon magitians , but with the deuills that teach magicke , and giue it effect those hee con●…uerseth with : nor is ioyned with a man that flieth the example of the deuill , yet ioynes with the deuill that hunteth for the wrack of man : this is likely sure . l. vives . o ( a ) that is a glorious ] the bruges copie hath a little alteration , transferring [ penitent ] into a following sentence : but the sence is all one : it were curiosity to stand vpon such small trifles . whether the gods vse the deuills as their messengers , and be willing that they should deceiue them , or ignorant that they do it . chap. . bvt there is a great necessity of this so vile an inconuenience , because the aethereall gods , ( but that these spirits being upward ) other-wise could not know the affaires of earth : heauen ( yee know ) being farre from earth , and ayre adioyning to both . o rare wisdome ! this is their opinion , that their good gods haue a care of humane businesses , else were they not worth worship , and yet the distance of place debarres them from notice how things passe , but that the spirits helpe them : so there are they necessary : and consequently worship-worthy , as the meanes that the gods haue to know mens cases , and to send them helpe in time : if this then be so , the deuills contiguous body is better knowne to the gods then a mans good minde . o lamentable necessity ! nay rediculous detestable vanitie , to keepe vanity from diuinitie . if the gods by their freedom from the bodies obstacles , can behold our mindes , what need they any spirits helpe ? and if the gods haue corporall meanes , as sight , speach , motion , or so , in bodies , by which they receiue the spirits messages , then may the spirits lye , and deceiue them also . so that if the deyties be not ignorant of the deuills deceits , no more are they bard the knowledge of our actions . but i would they would tell mee whether the spirits told the gods that plato disliked the slanders that the poets laide vpon them , and yet concealed that they did like well of them , or concealed all , that the gods neuer knew it : or reuealed all , plato's religious zeale , and their owne vile affection ? or did they suppresse plato's opinion that would haue such impious liberty abrogated as by poetique fables did iniure the gods , and yet shamed not to lay open their owne wickednesse in affecting such playes as conteined the gods disgraces : choose of these foure which they will , and marke the sequell . how vilely they thought of these good gods . if they choose the first , then it is granted that the gods might not conuerse with good plato that restrained their shames ; and yet conuersed with those euill spirits that reioyced at these iniuries of the gods , who could not know a good man being a farre but by these deuills , because they could not know these deuills that were so neare them . if they take the second , and say the spirits concealed both , that the gods should neither know plato's religious lawe , and the deuills sacriligious practise , what vse can the gods haue of these messengers for any knowledge , seeing they could not haue knowledge of the good lawes that honest men promulgated in their honor against the lust of those vile spirits ! if they choose the third and make these spirits both to celebrate plato's prohibition of the gods iniuries , and their owne affectation of their continuance : why were not this rather to ouer-crow them , then to interprete to them ? and so should the gods heare and iud●…e of both these relations , that they neither should casheere these spirits of their seruice , that oppo●…ed plato his good zeale , nor for beare to send plato rewards by them , for his honest intent . for so are they placed in the chaine of natures ( a ) elements , that they m●…y haue the company of those that iniurie them , but not of those that defend them : both they may know , but the states of ( b ) ayre and earth they cannot alter , nor transmute . now if they choose the fourth , it is worse then all . for who can endure the deuills should tell the gods how they are abused by players and poets , and of the height of pleasure themselues take in these shewes , and yet bee silent of plato's graue decree that abrogated all such obscenities ? that so the good gods might haue intelligence of the wickednesse of the worst : their owne messengers ; and yet none of the philosophers goodnesses , that aymed all at their honor whereas the other professed their extreame disgrace . l. vives . the ( a ) chaine of ▪ for the elements are cheined together as it were : the lower to the higher , so coherent , that the parts contiguous seeme both of one nature & so it is in the sphe●…es that are all contained one within another . ( b ) ayre and earth ▪ that we can neither ascend ( not in thought ) vnto them , nor they descend to vs , to heare and helpe vs without interpretours . the renouncing of the worship of those spirits against apuleius . chap. . to auoyde therefore all euill thoughts concerning the gods , all the foure are to be auoyded : nor must we at all beleeue what apuleius would haue vs , and others with him , that the daemones are so placed betweene the gods and men , that they beare vp mens prayers , and bring downe the gods helpes : but that they are spirits most thirstie of mischiefe , wholy vniust , proud , enuious , treacherous , ( a ) inhabiting the ayre in deed , as thrust out of the glorious heauen for their vnpardonable guilt , and condemned eternally to that prison . nor are they aboue man in merite because ayre is aboue earth , for men doe easily excell them , not in quality of body , but in the faith and fauour of the true god. indeed they rule ouer many that are not worthy of the perticipation of gods truth : such are their subiects , wonne to them by false myracles , and by illusions perswading them that they are gods . but others that looked more narrowly into them and their qualities , would not beleeue this that they were gods , onely they gott this place in their opinion , to be held the gods messengers , and bringers of mens good fortunes . yet those that held them not gods , would not giue them the honor of gods because they saw them euill , and held all gods to be good : yet durst they not denie them all diuine honors , for feare of offending the people , whose inueterate superstition preserued them in so many temples , altars , and sacrifices . l. vives . inhabiting ( a ) the ayre , ] the olde writers placed all their fable of hell in the ayre : and there was 〈◊〉 , proserpina , the man●…s , and the furies ▪ capella , chalc●… saith ▪ the ayre was iustly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , darke : peter also and iude affirme that the deuills 〈◊〉 bound in darknesse in the ayre , & some in the lowest parts of the earth . empedocles in pl●… 〈◊〉 faith that heauen reiected them , earth expels them , the sea cannot abide them , thus are they ●…ed by being tossed from place to place . hermes trismegistus his opinion of idolatrie , and how he might come to know that the egiptian superstitions were to be abrogated . chap. . for hermes ( a ) the aegiptian , called trismegistus , wrote contrary to these . a●… indeed holds them no gods : but middle agents betweene gods and men , that being so necessary , he conioynes their adoration with the diuine worship . but trismegistus saith , that the high god made some gods , and men other some . these words as i write them , may bee vnderstood of images , because they are the workes of men . but he calleth visible and palpable bodies , the bodyes of the gods : wherein are spirits ( inuited in thereto ) that haue power to hurt or pleasure such as giue them diuine honors . so then , to combine such a spirit inuisible , by arts vnto a visible image of some certaine substance , which it must vse as the soule doth the body , this is , to make a god , saith hee , and this wonderfull power of making gods , is in the hands of man. his ( b ) words are these : and whereas 〈◊〉 discourse ( saith he ) concernes the affinitie betweene gods and men , marke ( asclepius ) this power of man : our god the lord and father , is the creator of the celestiall gods , so 〈◊〉 〈◊〉 of the terrestriall , which are in the temples . and a little after : so doth humanity remember the originall , and euer striueth to imitate the deity : making gods like the o●…ne image , as god the father hath done like his . do you meane statues replied asclepius ? statues , quoth he : doe you not see them animate full of spirits and sence , ( d ) ( trust your eyes ) doing such wonders ? see you not statues that presage future euents ( farre perhaps ( e ) beyond all propheticall inspiration to fore-tell ) that cure diseases and c●…se them , giuing men mirth or sadnesse , as they deserue ? know you not ( asclepius ) th●…t eg●…pt 〈◊〉 heauens image , or rather the place whereinto all the celestiall graces des●…end , the very temple of the whole world . and since wisdome should fore-know all , i 〈◊〉 not haue you ignorant herein . the time shall come that all the zeale of egipt shall be ●…gated , and all the religious obseruations held idle and vaine . then goeth hee forward , prophecying ( by all likelyhood ) of christianity , whose true sanctitie is the ●…tter subuersion of all fictions and superstitions : that the sauiours true grace might free vs from those humaine gods , those handy-workes of man , and place vs to gods seruice , mans maker . but hermes presageth these things as the deuills confederate , suppressing the euidence of the christian name , and yet fore-telling with a sorrowfull intimation , that from it should proceed the wracke of all their idolatrous superstitions : for hermes was one of those , who ( as the apostle saith ) k●…ing god , glorified him not as god , nor were thankfull , but became vaine in their imaginations , and their foolish heart was full of darkenesse : when they professed them-selues wise , they became fooles . for they turned the glory of the incorruptible god into the symilitude of the image of a corruptible man , and byrdes , and foore-footed beasts , and serpents ( f ) for this , hermes saith much of god according to truth ; but how blindnesse of heart drawes him to affirme this , i know not , that these gods should bee alwayes subiect , whome man hath made : and yet to bewaile their abrogations to come . as if man could bee more miserable any way , then in liuing slaue to his owne handy-worke : ( g ) it being easier for him to put off all humanitie in adoring these peeces hee hath made , then for them to put on deity by being made by him . for it comes oftene●… to passe that a man being set in honor , be not vnderstood to bee like to the beasts , then that his handy-worke should bee preferred before the worke that god made like his owne image , to wit , mans selfe . worthily then doth hee fall from his grace that made him , that maketh that his lord which he hath made himselfe . those vaine , deceitfull , pernicious sacriledges , hermes foreseeing should perish , deploreth , but as impudently as hee had knowne it foolishly . for the spirit of god had not spoken to him as it did to the prophets , that spoke this with gladnesse . if a man make gods behold they are no gods : and in another place : at that day ( saith the lord ) i will take the names of their idols from the earth , and there shal be no remembrance thereof . and to the purpose , of egipt heare isaias . the idols of egipt shal be mooued at his presence , and the heart of egipt shall melt in the midst of her , and so forward . such were they also that reioyced for the fulfilling ( h ) of that which they knew should come to passe : as simeon , anna and elizabeth , the first knowing christ at his birth , the second at his conception : and ( i ) peter , that by gods inspiration sayd thou art that christ the sonne of the liuing god. but hermes had his knowledge from those deuills , that trembling in the flesh sayd to christ : why art thou come to vndoe vs before the time : either ( k ) because that came suddenly vpon them which they expected not vntill afterwards , or that they called it their vndoing to bee knowne , and so despised : and this was before the time , that is , the iudgement wherein they , and all men their sectaries are to bee cast into eternall torments : as that ( l ) truth saith , that neither deceiueth nor is deceiued ; not as hee saith that following the puffes of philosophy flies here and there , mixing truth and falshood , greeuing at the ouerthrow of that religion which afterwards hee affirmes is all error . l. vives . hermes ( a ) ] of him by and by . ( b ) his words ] we haue seene of his bookes , greeke and latine . this is out of his asclepius , translated by apuleius . ( c ) so doth humanity ] so humanity adapting it selfe to the nature and originall ( saith hermes his booke ) ( d ) trust ] so hath hermes it : bruges copy hath . mistrust not your selfe . ( e ) beyond apuleius and the cole●…ne copy haue it both in this maner , onely mirth , the coleynists haue more then he . ( f ) for hermes ] i would haue cited some of his places , but his bookes are common , and so it is needelesse ( 〈◊〉 ) it being easier ] a diuersity of reading , but of no moment , nor alteration of sence . ( h ) of that which ] reioycing that christ is come , whom the law and prophets had promised . so iohn bad his disciples aske , art thou he that should come or shall wee looke for an other ? ( i ) peter ] this confession is the churches corner stone , neuer decaying , to beleeue and affirme that iesvs is christ the sonne of the living god. this is no philosophicall reuelation , no inuention , no quirke , no worldly wisdome , but reuealed by god the father of all to such as hee doth loue , and vouchsafe it . ( k ) because ] hee sheweth why the deuills thought that christ vndid them before the time . ( l ) truth ] mat. . . depart from me●… yee cursed into euerlasting fire which is prepared for the deuill and his angells . how hermes openly confessed his progenitors error , and yet bewayled the destruction of it . chap. . for after much discourse , hee comes againe to speake of the gods men made but of these sufficient ( saith hee ) : let vs returne againe to man , & to reason by which diuine guift man hath the name of reasonable . for we haue yet spoken no wonderfull thing of man : the ( a ) wonder of all wonders is that man could fi●…e out the diuine nature , and giue it effect . wherefore our fathers erring exceedinly in incredulity ( b ) concerning the deities , and neuer penetrating into the depth of diuine religiō , they inuēted an art , to make gods , whervnto they ioyned a vertue out of some part of the worlds nature , like to the other : and conioyning these two , because they could make no soules , they framed certaine images whereinto they called either angells , or deuills , and so by these mysteries gaue these idols power to hurt or helpe them . i know not whether the deuills being admited would say asmuch as this man saith . our fathers exceedingly erring ( saith he ) in incredulity concerning the deities , & not penetrating into the depth of diuine religion , inuented an arte to make gods . was hee content to say they but erred , in this inuention ? no , he addeth . exceedingly , thus this exceeding error and incredulity of those that looked not into matters diuine , gaue life to this inuention of making gods . and yet though it were so , though this was but an inuention of error , incredulity , and irreligiousnes , yet this wise man lamenteth that future times should abolish it . marke now whether gods power compell him to confesse his progenitors error , & the diuills to bee made the future wrack of the said error . if it were their exceeding error , incredulity & negligence in matters diuine that giue first life to this god-making inuention , what wonder if this arte bee detestable , and all that it did against the truth cast out from the truth , this truth correcting that errour , this faith that incredulity , this conuersion that neglect ? if he conceale the cause , and yet confesse that rite to be their inuention , we ( if we haue any wit ) cannot but gather that had they bin in the right way , they would neuer haue fallen to that folly : had they either thought worthily , or meditated seriously of religion yet should wee a ffirme that their great , incredulous , contemptuous error in the cause of diuinity , was the cause of this inuention , wee should neuerthelesse stand in need to prepare our selues to endure the impudence of the truths obstinate opponēts . but since he that admires y● power of this art aboue all other things in man , and greeues that the time should come wherein al those illusions should claspe with ruine , through the power of legall authority : since he confesseth the causes that gaue this art first original , namely the exceeding error , incredulity & negligēce of his ancestor in matters diuine : what should wee doe but thinke god hath ouerthrowne these institutions by their iust contrary causes ? that which errors multitude ordained , hath truths tract abolished : faith hath subuerted the worke of incredulity , and conuersion vnto gods truth hath suppressed the effects of true gods neglect : not in egipt only , ( where onely the diabolicall spirit bewaileth ) but in all the world , which heareth a new song sung vnto the lord , as the holy scripture saith . sing vnto the lord a new song : sing vnto the lord , all the earth : for the ( c ) title of this psalme is , when the house was built after the captiuity : the city of god , the lords house is built , that is the holy church all the earth ouer : after captiuity wherein the deuills held those men slaues , who after by their faith in god became principall stones in the building : for mans making of these gods , did not acquit him from beeing slaue to these works of his , but by his willing worship he was drawn into their society : a society of suttle diuills , not of stupid idols : for what are idols but as the scripture saith , haue eyes and see not , & all the other properties that may be said of a dead sencelesse image , how well soeuer carued . but the vncleane spirits , therein by that truly black art , boūd their soules that adored thē , in their society , & most horrid captiuity : therefore saith the apostle : we know that an idol is nothing in the world : but the gentiles offer to deuilis & not vnto god : i wil not haue them to haue society with the deuils . so then after this captiuity that bound men slaue to the deuils , gods house began to be built through the earth : thence had the psalme the beginning . sing vnto the lord a new song : sing vnto the lord , all the earth . sing vnto the lord and praise his name ( d ) declare his saluation ( e ) from day to day . declare his glorie amongst all nations , and his wonders amongst all people . for the lord is great and much to be praised : hee is to be feared aboue all gods . for all the gods of the people are idols , but the lord made the heauens . hee then that bewailed the abolishment of these idols in the time to come , and of the slauery wherein the deuills held men captiue , did it out of an euill spirits inspiration , and from that did desire the continuance of that captiuity which beeing dissanulled , the psalmist sung that gods house was built vp through the earth . hermes presaged it with teares ; the prophet with ioy , and because that spirit that the prophet spake by is euer victor : hermes himselfe that bewailed their future ruine , and wisht their eternity is by a strange power compelled to confesse their original from error , incredulity and contempt of god , not from prudence , faith , and deuotion . and though he call them gods , that in saying yet men did make them ( and such men as wee should not imitate ) what doth he ( despite his heart ) but teach vs that they are not to be worshiped of such men , as are not like thē that made them : namely of those that be wise , faithful and religious : shewing also that those men that made them , bound themselues to adore such gods as were no gods at al. so true is that of the prophet : if a man make gods , behold , they are no gods . now hermes in calling those gods that are made by such meanes , that is , deuills bound in idols , by an arte , or rather , by their owne elections , and affirming them the handy-workes of men , giueth them not so much as apuleius the platonist doth ( but wee haue shewne already how grosely and absurdly ) who maketh them the messengers betweene the gods , that god made , and the men that hee made also ; to carry vp praiers and bring downe benefites : for it were fondnesse to thinke that a god of mans making could doe more with the gods of gods making then a man whom he made also could . for because , a deuill bound in a statue by this damned arte , is made a god : not to each man , but to his binder ( g ) such as he is . is not this a sweete god now , whome none but an erroneous , incredulous , irreligious man would goe about to make ? furthermore if the temple-deuills , beeing bound by arte ( forsooth ) in those idols by them that made them gods at such time as they themselues were wanderers , vnbeleeuers , and contemners of gods true religion , are no messengers , betweene the gods and them ; and if by reason of their damnable conditions , those men that do so wander , beleeue so little , and despise religion so much , be neuerthelesse their betters , as they must needs bee , beeing their godheads makers : then remaineth but this , that which they doe , they doe as deuills onely , either doing good , for the more mischiefe , as most deceitfull , or doing open mischi●…fe : yet neither of these can they doe without the high inscrutable prouidence of god : nothing is in their power as they are the gods friends , and messenger to and from men : for such they are not : for the good diuine powers , whom wee call the holy angells , and the reasonable creature inhabiting heauen , whether they be thrones , dominations , principalities , or powers , can hold no frindship at all with these spirits : from whom they differ as much in affection as vertue differeth from vice , or ( h ) malice from goodnesse . l. vives . the wonder ( a ) ] there also hee calleth man a great miracle , a venerable , honorable creature . ( b ) concerning the ] or , against the deities . ( c ) the title ] the greeke saith : a pray ●…g song of dauid , that the house was built after the captiuity . hieromes translation from the hebrew hath no title , and therefore the greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vntitled . ( d ) declare ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , annunciate , declare , tell . ( e ) from day ] a greeke phraise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( f ) an arte ] porphyry saith the gods doe not only afford men their familiar company but shew them what allureth them , what bindeth them , what they loue , which daies to auoide , which to obserue , and what formes to make them , as hecate shewes in the oracle , saying , shee cannot neglect a statue of brasse , gold or siluer : and shewes further , the vse of wormwood , a mouses bloud , mirrh , frankincense , and stirax . ( g ) such as he ] an euill man , for such an one hermes describes . ( h ) malice ] malice is here vsed for all euill : as the greekes vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but tully saith he had rather interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by vice , then by malice : for malice is a species of vice , opposite to honest simplicity , and mother to all fraude and deceite . of such things as may be common to angells and men. chap. . wherefore the deuills are no means for man to receiue the gods benefits by , or rather good angells : but it is our good wills , imitating theirs , making vs line in one community with them and in honor of that one god that they honor ( though we see not them with our earthly eyes ) that is the meanes to their society : and whereas our miserable frailty of will , and infirmity of spirit doth effect a difference betweene them and vs , therein wee are farre short of them , in merit of life not in habite of body . it is not our earthly , bodily habitation , but our vncleane carnall affection , that causeth separation between them and vs. but when we are purified , we become as they : drawing neare them neuerthelesse before , by our faith , if we beleeue that ( by their good fauours also ) he that blessed them , will make vs also blessed . that all paganisme was fully contained in dead men . chap. . bvt marke what hermes in his bewayling of the expulsion of those idols out of egipt , which had such an erroneous incredulity & irreligious institutors , faith amongst the rest●… , then ( saith he ) that holy seate of temples shall become a sepulcher of dead bodies . as if men should not die vnlesse these things were demolished , or being dead , should be buried any where saue in the earth ? truly the more time that passeth , the more carcasses shal stil be buried & more graues made . but this ( it seemes ) is his griefe , that the memories of our martires should haue place in their temples : that the mis-vnderstanding reader hereof might imagine that the pagans worshiped gods in the temples , and wee , dead men in their tombes . for mens blindnesse doth so carry them head-long against ( a ) mountaines letting them not see till they bee struck , that they doe not consider that in all paganisme , there cannot bee a god found but hath bin a man : but on will they , and ( b ) honor them as eternally pure from all humanity . let varro passe , that said , all that died were held gods infernall , ( c ) proouing it by the sacrifices done at all burialls , ( d ) there also he reckneth the ( e ) funerall plaies , as the greatest token of their diuinity , plaies beeing neuer presented but to the gods . hermes him-selfe ( now mentioned ) in his deploratiue presage , saying : then that holy seate of temples shall become a sepulcher of dead bodies , doth plainly auerre , that the egiptian gods were all dead men : for hauing said that his fathers in their exceeding errour , incredulity and neglect of religion , had found a meane to make gods ; her evnto ( saith he ) they added a vertue out of some part of the worlds nature , and conioyning these two , because they could make no soules , they framed certaine images , into which they called either angells or deuills , and so by these misteries gaue those idols power to hurt or helpe them . then hee proceedes to examples . thy ( e ) grandfather ( asclepius ) saith he the first inuentor of phisicke , hath a temple ( f ) on mount lybia , neare the ( g ) cracodile shore : there lyeth his worldly man , his body , but his residue or his whole ( if man be whole life ) is gone vp to heauen , helping all sicke persons now by his deity as hee did before by his phisicke . lo heare hee confesseth a dead man worrshipped for a god , there where his graue was : erring , and making others erre , in saying , that hee w●… ascended to heauen , and helpeth all sicke persons by his deity . nay hee proceeds to another . my grandfather ( h ) hermes ( saith hee ) lying in the towne of ( i ) his sur-name , doth hee not assist and preserue all that implore his helpe , this was hermes the elder mercury , buried ( they say ) in hermopolis , the towne of his surname . behold now , here are two men gods already , aesculapius and mercury ( k ) for the first , the opinion both of greekes and latines confirme it . but the ( l ) second many thinke was neuer mortall : yet hee saith here , that hee was his grandfather , for ( m ) this is one and that another though both haue one name . but this i stand not vpon : he and aesculapius were both made gods of men , by this great testimony of his nephew ( n ) trismgiestus , who proceedes , and sayth ( o ) isis , the wise of osiris doth much good ( wee see ) being pleased , and being offended , much euill . and then to shew that these are of that kind of gods that men make by this art , hee giueth vs to vnderstand , that he thinkes those diuells to be soules of dead men , which he saith those erring , incredulous irreligious fellowes called by art into statues : because these could make no soules : & when he hath spoken that of isis , being offended , much hurt , he addeth : for earthly and worldly gods are soone offended , and moued to anger by reason they consist ( p ) of men , in both their natures : both their natures , ( saith he ) taking the deuill for the soule and the image for the body , wherevpon it came to passe ( saith hee ) that such and such creatures became holy in egipt , and their soules were ( q ) adored in al the citties , that consecrated them in their liues , so far that they haue part of their worship assigned them , and are called by their names . where is now that sad complaint that egipt the seat of temples should become a graue for carcasses ? see , the false spirit that made hermes speake it , made him also confesse that it was already filled with their carcasses whome they held as gods . but in his complaint hee was but the vent of the deuills woe , because their eternall plagues were in preparing by the martyres holy memories , for in such places are they often tormented , and forced to confesse themselues , and to auoyde the bodies possessed . l. vives . against . ( a ) mountaines . ] and such things as all men else could see and shunne . ( b ) honor them . ] a diuersity of reading : the old bookes haue the sentence shorter , but the sence is not altred at all . ( c ) prouing it . ] the necia ( saith tully ) or funerall sports , should not bee called feasts as well as the other gods holy daies are , but that men would haue their dead ancestors accounted as gods , de leg . lib. . ( d ) funerall . ] wherein were commedies acted . terrences adelphus was acted at paulus aemilius his funeralls . p. corn. scipio , and q. fabius ( two of his sons ) being ediles . they had also sword-plaies : brought in by m. and d. iunius brutus , his sonnes at their fathers funeralls . app. claud. caudax , and m. fuluius being consulls . they fought in the beast market . liu. lib. . ualer . lib- auson . in gryph . tresprimas thracum pugnas , trihus ordine sell●…s iuniadae patri inferias misere sepulcro . three chaires three fights , wherein the thracians straue , attended iunius brutus to his graue . they had also a banquetand a dole . ( c ) grandfather ( asclepius ) . ] asclepius in greeke is esculapius : to this asclepius , augustine makes the phisition aesculapius grand-father , which o●… ●…lly his 〈◊〉 . desculapii this was , i know not : one of them ( they say ) was thunderstrucke , and buried at cynosura in achaia , another neare the riuer lusius in arcadia , the third was the second mercuries brother , sonne to ualens and pheronis , and him the arcadians haue in much honor . tacitus saith osiris was called aesculapius : it may be this . it is liker that hermes speaketh of him , then any other . ( f ) mount libia . ] it runnes along from the lowest part of egypt vn●… 〈◊〉 . ptolomy takes it for many mountaines , & calles it the libian coast . ( g ) crocodile ] a serpent that laies eges , foure-footed , growing to seauenteene cubites lenght , or more : hee moueth his vpper chappe , and so doth no creature liuing besides him : deuoureth man and beast , and liues part in the water and part on the dry . land . herodot . arist , & plin. senec. saith that it feareth one couragious , and insulteth ouer one that feares it . the crocodile citty is in the heart of egipt neare to the libian mountaine not farre from ptolemais , in the end of the sixt paralel of the third climat . the egiptians saith porphyry worshipped a crocodile , because he was consecrated to the sunne as the ram , the buzzard and the blacke beetle . ( h ) hermes . ] cicero reckneth fiue of them , two the egyptians worrshipped : the first nilus his sonne , whome it was sa●…dgeto name : second hee that killed argus , was egypts king , taught them letters and lawes , him they call theut , after their first moneth . euseb. lib. . saith that the phaenician theologians held trismegistus to be saturnes secretary , caelus his sonnes , and that hee vsed his helpe in defending his mother , giuing him at his going into the south , all egypt . dionisius saith he was counsellor to isis and osiris : and osiris going forth to warre , left him at home to direct his wife isis : that hee was of singular prudence , and taught the world much knowledge in artes and sciences . this ( i thinke ) was graund-father to this hermes that wrot thus : and that hee was called theut , the daemon ( as plato saith in his phaed. ) that inuented mathematiques , letters , and dice , and taught them to ●…hamus king of egypt afterward called hammon . ( f ) t●…e of his surmane . ] hermopolis , a great city in epipt , a marke ( saith ptolomy ) to those that trauell from the west of nile vnto our sea : beyond crocadilopolis . in the seauenth paralell the therd climate . ( k ) for the first . ] for hee is but held a semigod , diefied for his merits , as hercules , bacchus , and romulus , were , theodoretus saith that in homers time he was held no god : for hee maketh paeon cure mars , not aesculapius , and speaking of machaon , he calles him the sonne of aesculapius an absolute phisitian , ( l ) second , many . ] he is one of the perpetuall gods counsellours ( m ) . this is one . ] the famous mercury was sonne to ioue and maia , atlas his grand-child , for there were two other as i said , egyptians , and two more , one the sonne of calus and dies , the other , of ualens and phoronis : the first they picture with erected priuities for hauing beheld proserpina : the later , the laebadians worshippe in a caue , and cal him trophonius . ( n ) trismegistus , ] as the french say trespuissant , and we , thrice mighty . but the latter wrot not trismegistus , but his grand-father did : yet both were called hermes trismegistus . the first , theut , was a great king , a great priest & , a philosopher . thus it pleaseth some to describe his greatnesse . ( o ) isis. ] isis & osiris do much good ( saith hermes his booke . ) ( p ) in both their natures . ] hermes had it without nature : extra naturam . ( q ) adored . ] the egyptians had innumerable things to their gods . garlike and onions , by which they swore as pliny saith : and many creatures , after whome they named their citties , crocodilopol●…s , lycopolis , leontopolls , and l●…polis . vpon the crocodyle , the wolfe , the lion and the place-fish : so apis first instituting the adoration of the oxe , was adored himselfe in an oxes shape , mercury in a dogs , isis in a cowes , diodorus write●…h that their leaders wore such crests on their helmets , anubis a dog , alexander the great a wolfe . &c. whence the reuerence of those creatures first arose , and therevpon those princes being dead , they ordained them diuine worships in those shapes . this is that which mercury saith , their soules were adored that in their liues had ordayned honor to those creatures , as indeed the princes wearing them on their helmes and sheelds , made them venerable , and respected : and the simple people thought that much of their victories came from them , and so set them vp as deities . of the honor that christians giue to the martires . chap. . yet we erect no temples alters nor sacrifices to the martirs , because not they , but their god is our god , wee honor their memories , as gods saints , standing till death for the truth , that the true religion might be propagated , and all idolatry demolished : whereas if any others had beleeued right before them , yet feare forbad them confesse it . and who hath euer heard the priest at the altar , that was built vp in gods honor , and the martires memories , say ouer the body , i offer vnto thee peter or vnto thee paul , or ( a ) cyprian ? hee offers to god , in the places of their memorialls , whome god had made men , and martirs , and aduanced them into the society of his angells in heauen , that wee at that sollemnity may both giue thanks to god for their victories , and bee incouraged to endeuor the attainement of such crownes and glories as they haue already attained : still inuocating him at their memorialls : wherefore all the religious performances done there , at the martires sollemnities , are ornaments of their memories , but no sacrifices to the dead , as vnto gods , and ( b ) those that bring banquets thether , which notwithstanding the better christians do not , not is this custome obserued in most places , yet , such as do so , setting them downe , praying ouer them , and so taking them away to eate , or bestow on those that neede : all this they do onely with a desire that these meates might be sanctified , by the martirs , in the god of martirs name . but hee that knoweth the onely sacrifices that the christians offer to god , ( c ) knoweth also that these are no sacrifices to the martires : wherefore we neither worshippe our martires with gods honors nor mens crimes , neither offer them sacrifices nor turne their ( d ) disgraces into any religion of theirs ; as for isis osiris his wife , and the aegyptian goddesse and her parents , that haue beene recorded to haue beene all mortall , to whome she sacrificing ( e ) found three graines of barley , and shewed it vnto her husband and hermes her counsellour : and so they will haue her to be ceres also , what grosse absurdities are hereof recorded , not by potes , but their own priests ( as leon shewed to alexander and he to his mother olimpia ) let them read that list , and remember that haue read : and then but consider , vnto what dead persones and dead persons workes their diuinest honors were exhibited . god forbid they should in the least respect compare them with our martirs , whome neuerthelesse wee account no gods wee make no priests to sacrifice vnto them , it is vnlawfull , vndecent , and gods proper due : neither do wee please them with their owne crimes , or obscaene spectacles : whereas they celebrate both the guilt that there gods incurred who were men , and the fayned pleasures of such of them as were flat deuills . if socrates had had a god , he should not haue bin of this sort : but such perhaps as loued to excell in this damnable art of making gods , thrust such an one vpon him being an inocent honest man , and vnskilfull in this their pernicious practise . what need wee more ? none that hath his wits about him will now hold that these spirits are to be adored for the attainement of eternall blisse in the life to come . perhaps they will say that all the gods are good , but , of these spirits some are good and some badde : and that by those that are good wee may come to eternity , and therefore ought to adore them : well , to rip vp this question , the next booke shall serue the turne . l. vives . or ( a ) cyprian . ] bishoppe of carthage , most learned , as wittnesse his holy works . he●… receiued the crowne of martirdome vnder ualerian , so pontius his deacon writeth . ( b ) th●…se ] a great custome in afrike . aug. confess . lib. . where he saith that his mother at millaine 〈◊〉 〈◊〉 ●…otage , and bread and wine to the martirs shrines , and gaue them to the porter : b●… ambrose forbad her , both for that it might bee an occasion of gluttony , and for the resemblance it had with paganisme . ( c ) knoweth also . ] many christians offend in not distinguishing betweene their worship of god and the saints : nor doth their opinion of the saints want much of that the pagans beleeued of their gods , yet impious was uigilantius to bar the martirs , all honor , and fond was eunomius to forbeare the churches least hee should bee compelled to adore the dead . the martyres are to be reuerenced , but not adored , as god is . hieron c●…tra vigilant . ( d ) disgraces ] [ but now , euen at the celebration of christs passion and our redemption , it is a custome to present plaies almost as vile as the old stage-games : should i be ●…lent the very absurdity of such shewes in so reuerend a matter , would condemne it sufficiently . there iudas plaieth the most ridiculous mimike , euen then when he betraies christ. there the apostles run away , and the soldiors follow , and all resounds with laughter . then comes peter , and cuttes off malchus care , and then all rings with applause , as if christs betraying were now reuenged . and by and by this great fighter comes and for feare of a girle , denies his maister , all the people laughing at her question , and hissing at his deniall : and in all these reuells and ridiculous stirres christ onely is serious and seuere : but seeking to mooue passion and 〈◊〉 in the audience , hee is so farre from that , that hee is cold euen in the diuinest matters : to the great guilt , shame , and sinne both of the priests that present this , and the people that behold it . but wee may perhaps finde a fitter place for this thaeme ] ( e ) found the graine of barley ] and wheate also saith diodor. lib. . and therevpon some citties present them both in her ceremonies . but osiris her husband first obserued their profit , and taught the world it , chiefly barley that maketh ale in such countries as want wine : and is now vsed in the north parts . but they made meate of it in old time . plin. lib. . out of an athenian ceremony that menander reporteth ; prouing it of elder inuention then wheate . for had they found wheate sooner ( saith pliny ) barly would haue bin out of request for bread , as it was presently vpon the finding of wheate , thence-forth becomming meate for beasts . finis lib. . the contents of the ninth booke of the city of god. . the scope of the aforepassed disputation , and what is remaining to treate of . chapter . . whether amongst the spirits of the ayre that are vnder the gods there bee any good ones that can further a man in the attainement of true blessednesse . . what qualities apuleius ascribeth vnto the diuells , to whom he giueth reason but no vertue . . the opinions of the stoikes and peripatetiques concerning perturbatiōs of the minde . . that the christians passions are causes of the practise of vertue , not inducers vnto vice . . what passion the spirits that apuleius maketh mediators betweene the gods & men are subiect vnto , by his owne confession . . that the platonists doe but seeke contentions in saying the poets defame the gods , whereas their imputations pertaine to the diuells and not the gods . . apuleius his definition of the gods of heauen , spirits of ayre , and men of earth . . whether ayery spirits can procure a man the gods friendships . . plotines opinion that men are lesse wretched in their mortality , then the diuills are in their eternity , . of the platonists that held mens soules to become daemones after death . . of the three contraries whereby the platonists distinguish the diuills natures from the mens . . how the diuills if they be neither blessed with the gods , nor wretched with men , may be in the meane betwixt both without participation of either . . whether mortall men may attaine true happinesse . . of the mediator of god and man , the man christ iesus . . whether it bee probable that the platonists say , that the gods auoiding earthly contagion haue no commerce with men , but by the meanes of the ayry spirits . . that vnto that be atitude that consisteth in participation of the chiefest good , wee must haue onely such a mediator as christ , no such as the deuill . . that the diuills vnder collour of their intercession , seeke but to draw vs from god. . that the word daemon is not vsed as now of any idolater in a good sence . . of the quality of the diuills knowledge , whereof they are so proud . . in what manner the lord would make himselfe knowne to the diuills . . the difference of the holy angells knowledge , and the diuills . . that the pagan idols are falsely called gods , yet the scripture allowes it to saints and angells . finis . the ninth booke of the cittie of god. written by saint augustine bishop of hippo , vnto marcellinus . the scope of the afore-passed disputation , and what is remayning to treat of . chap. . in these controuersies of the gods , some haue held deities of both natures , good and euill : others ( of better mindes ) did the gods that honor to hold thē all good . but those ( a ) that held the first , held the ayery spirits to be gods also , and called them gods , as they called the gods , spirits , but not so ordinarily . indeed they confesse that ioue the prince of all the rest was by homer ( b ) called a daemon . but such as affirmed all the gods were good ones , and farre better then the best men , are iustly mooued by the artes of the ayry spirits , to hold firmely that the gods could doe no such matters , and therefore of ●…ce ●…re must bee a difference betweene them and these spirits : and that what euer ●…asant affect , or bad act they see caused , wherein these spirits doe shew th●… 〈◊〉 power , that they hold is the diuills worke , and not the gods . but yet 〈◊〉 ●…ey place these spirits as mediators betweene their gods and men ( as if 〈◊〉 ●…an had no other meanes of commerce ) to carry and recarry praiers & 〈◊〉 the one to the other , this beeing the opinion of the most excellent ●…ers the platonists , with whom i choose to discusse this question , whe●…●…ration of many gods be helpfull to eternall felicity ? in the last booke 〈◊〉 how the deuils ( delighting in that which all wise and honest men ab●… 〈◊〉 in the foule , enormous , irreligious fictions of the gods crimes ( not 〈◊〉 in the damnable practise of magike ) can be so much nearer to the gods , that 〈◊〉 must make them the meanes to attaine their fauors : and wee found it ●…terly impossible . so now this booke ( as i promised in the end of the other ) must 〈◊〉 ●…cerne the difference of the gods betwixt themselues ( if they make any 〈◊〉 ) ●…or the difference of the gods and spirits ( the one beeing farre distant from men ( as they say ) and the other in the midst betweene the gods and men ) but of the difference of these spirits amongst themselues . this is the present question . l. vives . these ( a ) that held ] plato held all the gods to bee good , but the daemones , to bee neither good not euill , but neuters . but hermes hath his good angells and his bad . and porphery 〈◊〉 ●…s helpfull daemones , and his hurtfull : as some of the platonists hold also . ( b ) homer cal●… ] pl●…arch ( de defect . oracul . ) saith that homer confounded the deities and demones toge●…r , ●…ng both names promiscually : hee calls ioue a daemon : which word as one interpreteth it , is sometimes vsed for good , and sometimes bad . and iliad . . hee saith , ioue with the other dae●… , calling all the gods by that name : vpon which place his interpretor saith : hee calleth 〈◊〉 daemones either for their experience , wisdome , or gouernment of man. so saith iulius 〈◊〉 : homer called the gods , daemones , and plato calleth the worlds architect the great daemon : for deity & daemon are both taken in one sence : this daemon plato mentioneth . de republ . but it is a question whether he meane the prince of al the world , or the deuills prince : for they haue their hierarchy also . euery spirit ( saith proclus de anima et daemone ) in respect of that which is next vnder it is called a daemon : and so doth iupiter ( in orpheus ) call his father sa●… . and plato himselfe calls those gods that gouerne propagation , and protect a man without mediation , daemones . to declare ( saith he in timaeus ) the generation and nature of the other daemones , were more then man can comprehend : for each power that protecteth a man without anothers mediation , is a daemon , be it a god , or lesse then a god. thus farre proclus . whether amongst the spirits of the ayre that are vnder the gods , there be any good ones , that can further a man in the attainement of true blessednesse . chap. . for many vseto say there are some good deuills and some badde : but whether this opinion bee plato's or whose soeuer , it is not to bee omitted , because no man shal be deluded in honoring those spirits as if they were good , or such as whilest hee thinketh should by their place bee a meane of reconciliation betwixt them and the gods , and desireth their furtherance , to bee with them after death , doe inueigle him and drawe him in with deceipt , quite from the true god , with whom onely and in whom onely , and from whom onely , euery reasonable soule , must expect and enioy beatitude . what qualities apuleius ascribeth to the deuills , to whom he giueth reason but no vertue . chap. . how is this difference of good and euil then extant , when as apuleius the platonist , disputing so much hereof , and attributing so much to those ayry powers , yet neuer speaketh a word of their vertues , which hee would haue done if they had had any ? hee shewes not the cause why they are happy , but the signes of their misery he openeth at full : confessing that though they haue reason , they want vertue , that doe not giue way to vnreasonable passions , but ( as fooles vse to be ) they are often perturbed with tempestuous and vnquiet motions . his words are these . of these daemones , the poets ( not much amisse ) doe faigne some to be haters , and some louers of some perticular men : preferring some , and deiecting others ; so that pitty , anger , ioy , and all humaine effects are easily accidents vnto them : and so is their minde exposed to the dominion of all perturbations , which the gods ( whose mindes are quiet , and retired ) are not . here you heare plainely that the deuills soules as wel as mortalls are subiect to all disturbance of passion , and thereby not to bee compared vnto wise men , who can curbe and suppresse those exorbitant affects , howeuer accident vnto them by reason of their humanity ; giuing then no predominance to worke any vnreasonable effect , opposite to iustice : but they are more like ( not to say worse ) vnto fooles , & wicked persons , not in bodies , but qualities , elder they are indeed , and incurably tortured , still floting in the sea of perturbation , hauing no hold at all of verity , or vertue , which are the meanes to represse all outragious affections . the opinions of the stoikes and peripatetiques concerning perturbations of the minde . chap. . concerning motions of the minde which the greekes call 〈◊〉 , and some of 〈◊〉 tully ) perturbations others affects , or affections , and some more ex●…●…m the greeke , passions , there bee two opinions of the philosophers : 〈◊〉 that they may befall a wise man , yet so as they are still awed by rea●… by the rule of the minde , obliged to what conditions discretion impos●…●…olders of this are platonists , or aristotelians , for aristotle , the first 〈◊〉 was plato his scholler . but others ( as the stoikes ) exempt a wise man 〈◊〉 ●…ouch of those passions . and ( a ) those , tully in his bookes de finibus , 〈◊〉 to bee rather materially then formally opposite vnto the platonists or ●…ques : because the stoikes ( b ) will not admit the externall helpes of the 〈◊〉 ●…ate , to the name of goods , reseruing that onely for vertue , as the art 〈◊〉 ●…ixed in the minde . but the ( c ) others , following the common fashion , 〈◊〉 goods , mary of small value in respect of vertue : so then howsoeuer 〈◊〉 in their name , they concurre in their esteeme , nor do the stoikes shew 〈◊〉 in this controuersie but nouelty of phrase : so that i hold directly , that ●…estion , ( d ) whether a wise-man may haue passions of minde or no , their 〈◊〉 ●…sie is rather verball , then reall : for i am perswaded they are iust of the 〈◊〉 and peripatetiques minde herein , though their words pretend a diffe●… this proofe , i will shew faire to avoide the tediousnesse of a longer dis●… ( e ) a gellius , an ( f ) eloquent and excellent scholler , writteth in his no●… that hee was at sea in the company of a famous stoike . this philoso●… ●…llius tells at large , but i in briefe ) seeing the shippe in great perill by 〈◊〉 dangerous and dreadfull tempest , was pale for very feare : which some 〈◊〉 by ( beeing euen in the chaps of death so curiously obserueth whether 〈◊〉 ●…pher were preturbed or no ) did percieue the storme ending , and feare 〈◊〉 tongues loose , a ritch glutton ( g ) of asia fell a scoffing the stoike 〈◊〉 so terribly afraide of that brunt which himselfe had passed without a●… at all : but hee ( h ) replied as aristippus the socratist did , vpon the like 〈◊〉 the other hauing but the soule of a base knaue , needed not care for it , but hee ●…ll for the soule of aristippus . this answere packt away the ritch chuffe , 〈◊〉 gellius asked the philosopher ( not desiring to offend , but to learne ) 〈◊〉 the cause of his feare . who desiring to satisfie a man so desirous to 〈◊〉 pulleth out of his scrippe the booke of ( i ) epictetus , a stoike , contay●… axiomes of zeno and chrysippus , stoicismes founders : wherein gellius 〈◊〉 ) shewed him this position , that the ( k ) mindes apprehensions ( they call 〈◊〉 ●…ies ) arising from fearefull and terrifying obiects , can neither bee hindred 〈◊〉 ●…ing a wise man , nor from moouing his minde when they doe befall : that hee 〈◊〉 , or bee sadde , a little by these passions too hasty intrusion vpon his reason : yet 〈◊〉 farre that they leaue an opinion or consent , of the minde vnto their effect , be●… : for this they keepe free , as the difference betweene the foole and the wise : 〈◊〉 consenteth to his passions : the wise man though hee suffer them , yet keepes 〈◊〉 , and his reprobation of them all , firme and free . thus much from a. 〈◊〉 ●…o better , but briefer then his owne relation of that with himselfe reade ●…etus , from the positiue doctrine of the stoikes . which beeing true , 〈◊〉 small difference betweene them and other philosophers in this point of 〈◊〉 . for both doe quit mans reason from beeing ouer-ruled by passion . 〈◊〉 ●…haps therefore the stoikes denie a wise man to feale them , because they 〈◊〉 not , nor hurt his wisdome . but they ( m ) befall him ( not moouing his 〈◊〉 ) in the respects of the commodities or discommodities of this life 〈◊〉 notwithstandig hee will not call goods , or euills . for if the philosopher had not e●…ed that which hee doubted to loose by that ship-wracke , namely his 〈◊〉 〈◊〉 bodylie safety , hee would neuer haue beene pale for the matter : 〈◊〉 his minde stand fixt for all that externall pallor , and hee still hold firme 〈◊〉 〈◊〉 ●…d bodily safety , which their hee feared to loose , were not of those 〈◊〉 〈◊〉 make their possessors good , as vertue doth . but in that they say they 〈◊〉 not to bee called goods at all , but onely commodities , in this their minde is ●…re vpon the word then the matter . for what care is there of their name , when as their losse leaues both stoike and peripatetique alike affected ? prouing thereby their equall esteeme of them , call them what they list ? if the daunger of these goods or commodities should draw either of them to mischiefes , or els to bee lost : they both ioyne in this ; rather to abiure the vse of bodily benefits then to transgresse the rules of iustice . thus is the minde still fixed , holding stedfastly that no passion ( though it insult vpon the soules meaner parts ) can domineere o●… : but reason ouer them , excercising vertues soueraignty ouer them by opposition , nor by consent . for such an one doth virgil say eneas was . mens immota manet , lachrymae voluuntur inanes . his minde stood fixt , yet fruitlesse teares must out . l. vives . th●…se ( a ) tully ] de finib . lib. . cato minor is for the stoikes , in the question of the highest good : all whose arguments tully himselfe ( lib. ) refuteth , proouing their controuersie with the pl●…ists and peripatetiques to bee onely verball : whose principall founder zeno was . ( b ) will not ] cic. de finib . calls them esteemables : and acad quest . lib. . saith thus . zeno placed all the 〈◊〉 of beatitude , in vertue onely : nor reckned ought good , but what was honest , that being the ●…ple and onely good . the rest ( though not bad , yet ) some are naturall , some against ●…re , 〈◊〉 meane betweene both . the naturall he holds are to bee held in some esteeme , and contrary of the contrariety . the meane , hee leaues as neuters , not to be held at , any esteem : make degrees of esteeme in the naturall also : the more esteemable hee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preferred , the lesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reiected , and these words tully vseth de finib . lib. . ( c ) others , plato de l●…g . lib. . maketh goods triplet : corporall , mentall , externall : the first and last , being secluded from vertue : he maketh vselesse , hurtfull and dangerous , the midlemost , are diuine , and happy adiuncts of the wise man onely , making man happy of themselues alone : the other properly 〈◊〉 not goods , but respectiuely : nor vnto all , but the iust onely : to whom that which the vulgar calleth euill , is a truer good , then these are to the wicked , seruing them onely as instruments of more mischiefe . this is common in plato , who gaue originall to almost al the stoikes rare and admired paradoxes : as , that honest things are only good : only a wise man is ritch & free : the good man it happy the bad miserable : to beare a wrong is more felicity then to offer one . yet did plato call those corporall and external benefits , goods : because ( as apuleius saith dog. pla. ) their vse is necessary in common life : yet so are they goods , as vertue must better them , and a●…pt them to the fit prosecution of happinesse . so , good they are ( saith plato ) when they are ver●… 〈◊〉 , and serue in her ministery : when otherwise , they are direct plagues & destructi●… . 〈◊〉 〈◊〉 aristotle also held . ( d ) whether a wise ] of affects tully discourseth at lage ( tusc. quaest . 〈◊〉 ) 〈◊〉 , & what they are that a wise man must not be exposed vnto , in stoicisme . but the pla●…●…d ●…d their most generall followers the peripatetiques say that they are naturally ingrafted 〈◊〉 〈◊〉 , ●…remoouable and onely to bee repressed . ( e ) a. gellius ] he liued in adrians time and 〈◊〉 wrote his noctes atticae . hee was very familiar with phauorinus and taurus , both 〈◊〉 〈◊〉 with apollinaris and probus , grammarians : of his learning and wit , take 〈◊〉 〈◊〉 , whom the most , nay rather all the grammarians doe second : perhaps because 〈◊〉 〈◊〉 of their profession ( sufficeth it to say thus ) though by augustines le●… i thinke him 〈◊〉 〈◊〉 . but of this else-where . the place here quoted is . lib. . cap. . ( f ) el●… ] or of quick ●…tion . ( g ) of asia ] which word addeth to his luxury , for from asia it first arose . ( h ) 〈◊〉 〈◊〉 aristippus . ] who had the like chance in sayling to corinth . laert●… . ( 〈◊〉 ) 〈◊〉 ] a 〈◊〉 , 〈◊〉 〈◊〉 ●…opolis , seruant to epaph●…s , nero's chamberlaine , 〈◊〉 vnto the antonines , of him was made this disticke . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. borne was i slaue , and epictete my name : belou'd of god ; as irus poore ; and lame . 〈◊〉 he was indeed . sustine & abstine , was much in his mouth , which gellius saith often : 〈◊〉 not much : nothing of his was extant in suidas times : his manuell was his schol●… 〈◊〉 , not his . the booke that this philosopher puld out of his s●…rip was the fift of his 〈◊〉 . ( k ) minds ] phantasies of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to imagine . tully translates it , a thing seene , it is 〈◊〉 that the mind frames it selfe after any obiect , arising of the external impulsiō which 〈◊〉 by consent or resistance , so begetting opinion . but the opinions condemned by 〈◊〉 , seeme rather to bee the affections that wee doe procure our selues from our owne 〈◊〉 ●…dgements and opinion : sorrow they called an opinion of a great euil present : ioy 〈◊〉 good : desire an opinion of a great future good : feare , of an euill . thence doe they 〈◊〉 opinion troubleth vs more then reall causes : and we are oftener feared then hurt 〈◊〉 toucht already . they held further that an vngrounded opinion , or weake assent 〈◊〉 consideration doth not befall a wise man. ( l ) not so farre ] arrianus in his en●…●…ddes a wise man as soone as any terrible obiect presents it selfe vnto him , to con●…●…s but a phantasme , and not such as it appeareth . ( m ) befall ] plato saith that af●… 〈◊〉 man as like nerues , or little strings whereby nature drawes vs forwarde , into 〈◊〉 〈◊〉 themselues are contraries : but hee that hath giuen his reason once dominion o●…●…all finde their force of no effect worth esteeming . ●…at the christians passions are causes of the the practise of vertue , not inducers vnto vice . chap. . 〈◊〉 is no need to stand vpō a large discouery what the christians scriptures 〈◊〉 in this point of affects : it doth subiect the whole minde to gods go●… 〈◊〉 and assistance , and all the passions vnto it , in that manner that they are 〈◊〉 seeme the increase of iustice , finally our doctrine inquires not so much 〈◊〉 be angry , but wherefore ? why he is sad , not whether he be sad , and 〈◊〉 for anger with an offender to reforme him : pitty vpon one afflicted 〈◊〉 him : feare for one in daunger to deliuer him , these no man , not mad , can 〈◊〉 . the stoikes ( a ) indeed vse to reprehend pitty . but that stoike might ●…estly haue pittied another mans daunger then haue feared his owne . 〈◊〉 farre more humanity and piety sayd tully ( b ) in caesars praise : of all thy 〈◊〉 〈◊〉 none more admired , nor applauded then thy mercy : what is mercy but a 〈◊〉 ●…on , in our owne heart of anothers misfortunes , vrging vs as farre as our 〈◊〉 ●…tcheth to releoue him ? this affect serues reason , when our pitty offend●…●…stice , either in releeuing the poore or forgiuing the penitent . this ( c ) 〈◊〉 ●…ent cicero stuck not to call a vertue , which the stoikes recken with the 〈◊〉 doth epictetus out of the doctrines of zeno and chrysippus , the first pa●… this sect , allow these passions vnto a man , whom nathelesse they must 〈◊〉 keepe from all vice , and consequently these passions that befall a wise 〈◊〉 ●…s they doe not offer any preiudice to his reason or vertue , are no vices , 〈◊〉 stoikes , platonists and peripatetiques doe all agree in one . but ( as ( d ) tul●…●…he grecians ( of old ) affect verbosity of contention rather then truth : but now it 〈◊〉 question whether it bee coherent vnto the infirmity of this present life 〈◊〉 these affections in all good offices how euer , whereas the holy angells , 〈◊〉 they punish such as gods eternall prouidence appointeth with anger , 〈◊〉 they helpe those that they loue out of danger , without any feare , and suc●…●…retched without feeling any compassion , are notwithstanding said ( af●…●…rase of speaking ) to be pertakers of those passions , because of the simili●… 〈◊〉 their workes , not any way because of their infirmity of affections : and so 〈◊〉 〈◊〉 the scripture is sayd to bee angry ; yet farre is hee from feeling affect , the 〈◊〉 of his reuenge did procure this phrase , not the turbulence of his passion . l. vives . st●…es ( a ) indeed ] cic. pro muren . a many come to you in distresse and misery ; you shall 〈◊〉 〈◊〉 〈◊〉 in taking any compassion vpon them . this in disgrace of stoicisme hath tully . ( b ) 〈◊〉 pro q. ligario . ( c ) this now ] intimating that he had more words then wisdome , as 〈◊〉 sayd of catiline : wisdome indeed being peculiar to those that serue the true god , the k●…g 〈◊〉 〈◊〉 ●…ole vniuerse , and his wisdome , his so●…e , ( d ) tully saith ] crassus his words of the greekes op●…ion of an oratour . de oratore lib. . what passion the spirits that apuleius maketh mediators betweene the gods and men are subiect vnto , by his owne confession . chap . bvt to deferre the question of the holy angels awhile , let vs see how the platonists teach of their mediating spirits , in this matter of passion . if those daemones ou●… ruled all their affects with freedome and reason , then would not apuleius 〈◊〉 〈◊〉 that they are tossed in the same tempestuous cogitations that mens 〈◊〉 ●…eete in . so their minde then , their reasonable part , that if it had any 〈◊〉 ●…ted in it should be the dominator ouer these turbulent affects of the 〈◊〉 parts : this very minde floteth ( say the platonists ) in this sea of perturbation . well , then the deuills mindes lye open to the passions of lust , feare , wrath , and the rest . what part then haue they free , wise , and vnaffected , whereby to please the gods , and conuerse with good men , when as their whole minde is so ●…ated vnto affects , & their vices , that their whole reason is eternally emploi●… 〈◊〉 deceipt & illusion , as their desire to endamage all creatures is eternall ? 〈◊〉 th●… platonists doe but seeke contentions in saying the poets de fame the go●…s , whereas their imputations pertaine to the deuills , and not to the gods . chap. . i●… 〈◊〉 say the poets tolerable fictions that some gods were louers or haters of 〈◊〉 men , were not spoken vniuersally but restrictiuely , respecting the euill 〈◊〉 whom apuleius saith , doe flote in a sea of turbulent thoughts : how can this 〈◊〉 when in his placing of them in the midst betweene the gods and vs , hee sai●… 〈◊〉 , some , for the euill , but ( a ) all , because all haue ayrie bodies ? for this he saith is a ●…on of the poets that make gods of those spirits , and call them so , making ●…m friends to such or such men , as their owne loose affects do put in their heads to 〈◊〉 : whereas indeed the gods are farre from these in place , blessednesse 〈◊〉 qualitie . this is the fiction then , to call them gods that are not so : and to set 〈◊〉 at oddes , or at amity with such or such perticular men , vnder the titles of 〈◊〉 . but this fiction ( saith he ) was not much : for though the spirits bee cal●… 〈◊〉 as they are not , yet they are described as they are . and thence ( saith he ) 〈◊〉 ●…ers tale of minerua , that staide achilles from striking in the middest of 〈◊〉 〈◊〉 hoast . that this was minerua , hee holds it false , because shee ( in his 〈◊〉 〈◊〉 ( c ) a goddesse highly placed amongst the greatest deities , farre from 〈◊〉 with mortalls . now if it were some spirit that fauoured the 〈◊〉 troy , as troy had diuerse against them , one of whom hee calls ( d ) 〈◊〉 〈◊〉 mars , who indeed are higher gods then to meddle with such 〈◊〉 〈◊〉 〈◊〉 spirits contended each for his owne side , then this fiction is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for it was spoken of them whome he himselfe hath testified subiect to 〈◊〉 , as mortall men are : so that they might vse their loues and hates not according to iustice , but euen ( e ) as the people doe in huntings and 〈◊〉 each one doe the best for his owne partie : for the philosophers care it 〈◊〉 was this , to preuent the imputation of such acts vpon the gods ( whose 〈◊〉 the poets vsed ) and to lay them vpon the spirits to whom of right they 〈◊〉 . l. vives . b●…●…all ] all are meane betweene gods and men , not in substance , but nature and place . ●…ers ] iliaed , . she staid achilles from striking agamemnon , vpon ill words past be●…●…m . ( c ) a goddesse ] one of the twelue counsellor-gods that ennius hath in his di●… good , powrefull , and inuisible . ( d ) uenus ] they thinke ) saith plutarch de defect . 〈◊〉 ●…one of these calamities which the gods are blamed for , were their doings , but the 〈◊〉 certaine wicked spirits . ( e ) as the people ] in the greater circuite , they had horse●…●…tings : and the riders were attired either in white , blew , greene or redde : and so 〈◊〉 were there . martiall mentions two of their colours , prasine , & uenetian , that is , 〈◊〉 blew . some hold those foure colours dedicated to the foure seasons of the yeare . 〈◊〉 ●…aith suetonius ) added two more , golden and purple : the blew was sacred to the 〈◊〉 greene to the verdant spring : white to the autumne frosts , and red to the sum●… p●…ie writeth thus hereof : i wonder to see so many thousands of people gazing at a sort 〈◊〉 ●…ding about like boyes , if they did either respect the horses speed or the horsmans skill , it 〈◊〉 , but their minde is all vpon the colour , and if they change colours in the midst of their 〈◊〉 spectators fauour changeth also : and those whome they knew but euen now a farre of , and 〈◊〉 vpon their names , presently , they haue done with , they : such fauor , such credit , followeth 〈◊〉 : not in the vulgars iudgement onely ( which is not worth a tatter ) but euen in the 〈◊〉 grauer sort , hath this foolery gotten residence . epist. lib. . apuleius his definition of the gods of heauen , spirits of ayre , and men of earth . chap. . 〈◊〉 of his definition of spirits ? it is vniuersall and therefore worth inspec●… . they are ( saith he ) creatures , passiue , reasonable , aeriall & eternall : in all 〈◊〉 there is no cōmunity , that those spirits haue with goodmen , but they 〈◊〉 bad also . for making a large description of man , in their place , being 〈◊〉 the gods are the first , to passe from commemoration of both their 〈◊〉 , vnto that which was the meane betweene them , viz. these deuills , thus 〈◊〉 men , ioying ( a ) in reason , perfect in speach , mortall in body , immortall in 〈◊〉 ●…onate and vnconstant in minde , brutish and fraile in body , of discrepant con●…●…d conformed errors , of impudent boldnesse , of bold hope , of indurate labour , 〈◊〉 ●…taine fortune , perticularly mort●…ll , generally eternall , propagating one ano●… of life , slowe of wisdome , sudden of death and discontented in life , these dwell 〈◊〉 . in these generals ( common to many ) he added one , that he knew was false 〈◊〉 ( b ) slowe of wisdome : which had he omitted , hee had neglected to perfect ●…ription . for in his description of the gods , he●… saith , that that beatitude 〈◊〉 men doe seeke by wisdome , excelleth in them , so had hee thought of any 〈◊〉 deuills , their definition should haue mentioned it , either by shewing them ●…ticipate some of the gods beatitude , or of mans wisdome . but hee hath no ●…ion betweene them and wretches : though hee bee fauourable in discoue●…●…eir maleuolent natures , not so much for feare of them , as their seruants 〈◊〉 ●…ould read his positions : to the wise hee leaues his opinion open inough , 〈◊〉 ●…hat theirs should bee : both in his seperation of the gods from all tem●… of affect , and therein from the spirits , in all but eternitie : and in his ●…tion that their mindes were like mens , not the gods , nay and that not 〈◊〉 wisedome , which men may pertake with the gods , but in being proue to passions , which rule both in the wicked and the witlesse : but is ouer ruled by the wise man , yet so as hee had ( c ) rather want it , then conquer it , for if hee seeke to make the diuells to communicate with the gods in eternity of mind onely , not of body , then should hee not exclude man , whose soule hee held eternall , as well as the rest : and therefore hee saith that man is a creature mortall in body , and immortall in soule . l. vives . ioying ( a ) in reason . ] or contending by reason , cluentes , of cluo , to striue . ( b ) slow . ] happy ●…s hee that getts to true knowledge in his age . plato . ( c ) rather want . ] a wise man hath rath●… haue no passions of mind : but seeing that cannot be , he taketh the next course , to keepe the●… vnder , and haue them still in his power . whether the ayry spirits can procure a man the gods friendships . chap. . wherfore , if men by reason of their mortal bodies haue not that participation of eternity with the gods , that these spirits by reason of their immortall bodi●… ha●…e : what mediators can their be between the gods & men that in their best part , their soule , are worse then men , and better , in the worst part of a creature , the body ? for , all creatures consisting of body and soule , haue the ( a ) soule for the better part , bee it neuer so weake and vicious , and the body neuer so firme and perfect : because it is of a more excelling nature , nor can the corruption o●… vice deiect it to the basenesse of the body : but like base gold , that is dearer th●… the best siluer , so farre doth it exceed the bodies worth . thus then those ioly mediators , or posts from heauen to earth , haue eternity of body with the gods and corruption of soule with the mortalls , as though that religion that must make god and man to meete , were rather corporall then spirituall ! but what guilt or sentence hath hung vp those iugling intercedents by the heeles , and the head downeward , that their lower partes their bodies participate with the higher powers : and their higher , their soules with the lower , holding correspondence with the gods in their seruile part , and with mortalls in their principall ? for the body ( as salust saith ) is the soules slaue : at least should bee in the true vse ▪ and hee proceeds : the one wee haue common with beasts , the other with gods : speaking of man whose body is as mortall as a beasts . now those whome the philosophers haue put betweene the gods and vs , may say thus also : wee h●… body and soule , in community with gods and men : but then ( as i said ) they are bound with their heeles vpward hauing their slauish body common with the gods , and their predominant soule common with wretched men : their worst part aloft and their best vnderfoote , wherefore if any one thinke them eternall with the gods , because they neuer die the death with creatures , let vs not vnderstand their bo●… to bee the eternall pallace wherein they are blessed , but ( b ) the eternall pri●… wherein they are damned : and so he thinketh as he should . l. vives . th●… 〈◊〉 ( a ) f●… . ] for things inherent neuer change their essentiall perfection , and i do wond●… that 〈◊〉 the peripatetique schoole of paris would make any specificall difference of soule●… ▪ ( b ) d●… . ] not in the future tence : for they are damned euersince their fall . plo●…ines opinion that men are lesse wretched in their mortality then the di●…lls are in their eternity . chap. . it is said that pl●… , that liued but ( a ) lately , vnderstood plato the best of any ▪ hee seaking of mens soules , saith thus : ( b ) the father out of his mercy bound them 〈◊〉 f●…r a season , so that in that mens bonds , ( their bodies ) are mortal , he impu●… it ●…o god the fathers mercy , thereby freeing vs from the eternall tedious●… of this life . now the deuills wickednesse is held vnworthy of this fauour 〈◊〉 passiue soules haue eternall prisons , not temporall as mens are , for they 〈◊〉 happier then men , had they mortall bodies with vs , and blessed soules with the gods. and mens equalls were they if they had but mortall bodies to their ●…hed soules : and then could worke them-selues rest after death by faith and 〈◊〉 . but as they are they are not only more vnhappy then man in the wretchednesse of soules , but far more in eternity of bondage in their bodies , ( c ) hee would 〈◊〉 haue men to vnderstand that they could euer come to bee gods , by any grace or wisdome , seeing that he calleth them eternall diuells . l. vives . b●… ( a ) lately . ] in probus his time , not . yeares ere hon●…rius his raigne . in plotine 〈◊〉 saith , him thought plato's academy reuiued . indeed hee was the plainest and pu●… ●…ists that euer was . plato and plotinus , princes of the philosophers macrob. porphiry 〈◊〉 〈◊〉 wrot his life , and prefixed it vnto plotines workes . ( b ) the father . plato said this of 〈◊〉 〈◊〉 gods in timaeo : but plotine saith it was the mercy of y● father , to free mā from this liues 〈◊〉 , his words are these . ioue the father pitying our soules la●…s prefixed an expiration 〈◊〉 ●…ds wherein wee labour ▪ and granted certaine times for vs to remaine without bodies , there 〈◊〉 〈◊〉 worlds soule r●…leth eternally , out of all this trouble . de dub . animae . ( c ) for hee . ] apuleius , 〈◊〉 ●…th that which followeth . 〈◊〉 the platonists that held mens soules to become daemones after death . chap. . 〈◊〉 saith ( a ) also that mens soules are daemones , and become ( b ) lares if their 〈◊〉 be good : if euill , ( c ) lemures , goblins : if different , ( d ) manes . but ●…tious this opinion is to all goodnesse , who sees not ; for be men neuer so ●…ous , hoping to become lemures , or man●…s , the more desirous they are 〈◊〉 ▪ the worse they turne into , and are perswaded that some sacrifices will call 〈◊〉 to do mischiefe when they are dead , and become such : for these laruae ( 〈◊〉 ●…e ) are euill daemones that haue beene men on earth . but here is another 〈◊〉 : let it passe : hee saith further , the greekes call such as they hold bles●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good daemones : herein confirming his position that mens soules 〈◊〉 daemones after death . l. vives . he saith ( a ) ] hauing often named genius , and lar ▪ giu●… me leaue ( good reader ) to handle 〈◊〉 here a little . apuleius his words are these . in some sence , the soule of man while it is in 〈◊〉 〈◊〉 may be called a daemon . — dii ne hunc ardorem mentibus addunt , euriale , an sua cu●…que deus sit dira cupido , causen the gods ( eurialus ) these fires , or beene those gods which men call loose desires . s●… th●… good desire is a good god in the minde . some therefore thinke they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 , that is , whose soule is purest perfect . i know not if i may translate it the genius be●…se that god which is each mans soule though hee bee immortall ▪ yet hath originall after 〈◊〉 manner with each man : and thether tend the praiers we offer to our genius at car●…●…iunctions . some assigne the body and soule seuered ( whose coniunction produceth 〈◊〉 ) so that the second sort of daemones is mens soules acquit from the bonds of body and 〈◊〉 : these the ancient latine call lemures : and such of these as haue a care of their pro●… ▪ 〈◊〉 staies quietly about the house , are called lares . but s●…ch as for their bad liues , are bound to wander ▪ and vse to amaze good men with idle apparitions ▪ but to hurt the euill men call laruae . but when their merits are indifferent betweene the lar ▪ and the larua , then they are called manes , and for honors sake are surnamed gods . for such as liued orderly and honestly , of those persons , were first graced with diuine titles by their successors , and so got admittance into the temples , as amphiarus in baeotia , mopsus in africk , 〈◊〉 in egypt , others elsewhere , and aesculapius euery where . and thus are gods that haue beene mortall men diuided . thus farre out of apuleius from a most vnperfect copy though printed by one of good credit : plato also calles our soules least part , a daemon : l●… cratil . his words : you know whom hesiod calls daemones , euen those men of the golden age : for of them hee saith . — mens an daemon . at genus hoc postquam fatalis condidit hora. demones hi puri terr●…stres tunc vocitantur , custode ▪ hominum faelices , qui mala pellunt . — a daemon or a minde , but when set fate calld hence this glorious kinde , then hight they earthly daemones and pure . mans happy guides from ill , and guards most sure . i thinke they were called golden ( not that they were worth gold ) because they were iust and vertuous , and in that respect are we called iron . but any good man of those daies shall stand in the ranke of hesiodes golden men also . and who is good , but the wise ? i hold therefore that hee called them daemons for their wisdome & experience , as the word imports : wherefore well wrot hee and whosoeuer wrot it a good man dying is aduanced and made a daemon , in his wisdome . so say i that a wise man dying and liuing so , becometh a good daemon , as 〈◊〉 also affirmeth . thus far plato , in his timaeus , whence ] doubt not but origen had his error , that mens soules become daemones , and so contrariwse . plutarch . orig. porphiry also saith that a proper part of the soule , viz , the vnderstanding is a daemon , which hee that hath wise , is a happy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and hee that hath not , is vnhappy : that euill soules become wicked spirits and liers and deceiuers like them : but proclus distinguisheth of a daemon and makes all plaine . it is true ( saith hee ) that plato saith there is a daemon in the reasonable soule : but that is comparatiuely true , not simply , for their is a daemon essentiall , a daemon in respect , and a dae●… in habit . euery thing in respect of the inferiour as a daemon , is called a daemon : so iupiter calls his father saturne in orpheus . and plato calls them gods that haue the immediate disposition of generation daemones : to declare the nature and generation of the other daemones , were more then man can comprehend ( saith hee : ) for each power that affordeth a man immediate protection , be it a god lesse or more , is called a daemon . now the habitual daemon is the soule that hath practised it selfe wholly in actions rather diuine then humane and so hath had seciall dependance therevpon : and in this sence socrates calles the soules that liued well , and are preferred to better place and dignity , daemons . but the essentiall daemon hath not his name from habite , or respect , but from the propriety of his owne nature : and is distinct from the rest in essence , proprieties , and actions . but indeed in tym●…us each reasonable soule is called a d●… . thus far pr●…clus who liketh not that a soule should be called a daemon simply : for that he restraines only to that essence that is a meane between the gods & vs , nor wil haue any thing but our soule called a daemon compa●…atiue : not that which worketh the chie●…e in it , be it reason or affect , in mi●…ds sound or pe●…turbed wherein apuleius and hee agree not ▪ for that w●…ch uirgill saith ( it is indeed a ridle , or a probleme ) is like this of plato : law to the good 〈◊〉 is his god , lust to the euill . seruius expounds virgill thus . plotine and other philosophers 〈◊〉 〈◊〉 ●…stion , whether our minde moue of it selfe vnto affects or counsells , or bee l●…d by s●… 〈◊〉 〈◊〉 ? first they said , it is moued it selfe , yet found they afterwards that our fa●…iliar 〈◊〉 〈◊〉 〈◊〉 ●…stigator to all goodnesse , and this wee haue giuen vs at our birth : but f●… affecti●…s 〈◊〉 〈◊〉 〈◊〉 , in those wee are our owne guides ; for it is impossible that the good gods sh●… 〈◊〉 〈◊〉 vnto euill . thus much seruius . but surely the affects that do mooue vs , plato calleth also daemones . and it is a wounder to see the controuersies of men of one sect in the question of gods and daemones , apuleius hee contradicted p●… , pl●… him , porphyry all of them , nor can iamblichus and he agree , nor proclus and iamblichus , 〈◊〉 them-selues setting difference amongst them as they please to teach them . ( b ) lares ] 〈◊〉 with the genti saith apuleius : and censorinus sheweth it in an old opinion . de die . nat . 〈◊〉 ●…slates daemones by lares : mary with a condition , if i may say so . capella calls them 〈◊〉 , and angeli , and seruius ( in aeneid . . ) manes : it is said each man hath his good geni●…●…is ●…is bad ▪ viz : reason that effecteth good , and lust euill . this is the larua the euill 〈◊〉 : that the lar , the good one . if the larua ouer-rule a man in this life , then is hee 〈◊〉 by it in the life to come , and punished for his folly : if the lar conquer , hee is puri●…●…d carryed vpppe to blisse , by the sayd lar. plato also is of the same opinion , saying 〈◊〉 go to iudgement . de rep vltimo . ( c ) lemures ] the peaceable dead soules are lares , 〈◊〉 ●…ull laruae or lemures : and those they trouble or possesse , laruati . al the ayre saith cap●… ▪ ( n●…ptiar . lib. , ) from the moone is in pluto's power , otherwise called summanus , 〈◊〉 〈◊〉 summus : the prince of diuels : and the moone that is next the ayre is therfore 〈◊〉 proserpina , vnder whome the manes of all conception are subiect , who delight after 〈◊〉 〈◊〉 those bodies , and if they liued honestly in their first life , they become lares of houses ●…tties : if not they are made laruae , and walking ghostes : so that heere are the good and ●…ll manes which the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heere also are their go●… mana and maturna , and the gods called aquili , fura also , furina , and mother 〈◊〉 and other agents of the goddes doe liue heere . thus much capella . there ( sayth 〈◊〉 ) are the lemures , ghosts that affright and hurt men , presaging their death : called 〈◊〉 quasi remures of remus ; for expiation of whose murther romulus offered and in●… the lemuralia to bee kept the third day of may , at such time as february was vn-ad 〈◊〉 the yeare . ther-vpon it is sinne to marry in may. ( in horat . epist. lib. . ) this hee 〈◊〉 〈◊〉 ouid. fastor . . ( d ) manes ] as if they were good . fest. for they vsed mana 〈◊〉 〈◊〉 , also mother matuta , and poma matura ripe apples . these were adored for 〈◊〉 ●…ath , and called the manes ; as it were good , whereas they were rather imma●…●…nstrous ●…nstrous euill . of the three contraries whereby the platonists distinguish the diuells natures from the mens . chap. . 〈◊〉 now to those creatures whome he placeth properly betweene the goddes 〈◊〉 men , being reasonable , passiue , aereall and immortall . hauing placed the 〈◊〉 the highest , and the men the lowest , here ( saith he ) are two of your crea●…●…he gods and men much differing in height of place , immortallity and 〈◊〉 , the habitations being immeasurably distant , and the life there eter●… and perfection heere , fraile and ( a ) faltring : their wittes aduanced to 〈◊〉 , ours deiected vnto misery . heere now are three contraries betweene 〈◊〉 two vttermost parts , the highest & the lowest : for the three praises of the 〈◊〉 , hee compareth with the contraries of mans . theirs are height of 〈◊〉 ▪ eternity of life , perfection of nature . all these are thus opposed by him 〈◊〉 ●…manity : the first height of place vnmeasurably distant from vs : the second 〈◊〉 of life , poized with our fraile and faltring state : the third perfection of 〈◊〉 and witte , counterpoized by our witte and nature , that are deiected 〈◊〉 misery . thus the goddes three , height , eternity , beatitude : are con●… in our three basenesse , mortality and misery ; now the diuel beeing 〈◊〉 mid-way betweene them and vs , their place is knowne , for that must needs 〈◊〉 〈◊〉 midde-distance betweene the highest and the lowest . but the other two 〈◊〉 〈◊〉 better looked into , whether the diuels are eyther quite excluded from 〈◊〉 , or participate as much of them as their middle posture require : excluded 〈◊〉 them they cannot bee : for ( b ) wee cannot say that they are neyther happy nor wretched ( as wee may say that the mid-place is neither the 〈◊〉 〈◊〉 lowest ) beasts and vnreasonable creatures neither are so . but such as haue 〈◊〉 must be the one : nor can we say they are neither mortall nor eternall : for 〈◊〉 〈◊〉 aline are the t'one . but he hath said they are eternall . it remaineth then that they haue one part from the highest , and another from the lowest , so being the ●…eane them-selues . for if they take both from eyther , their mediocrity is ouerthro●…n , and they rely wholy vppon the lower part or the higher . seeing therefore they cannot want these two qualities aboue-said , their mediation ariseth from their pertaking one with either . now eternity from the lowest they cannot haue : for there it is not : so from the highest they must haue that : so then is there nothing to participate for their mediety sake betweene them and mortalls , but misery . l vives . and ( a ) faltring ] subcisiua with apuleius , or succidua , with some copyes of augustine , the later is more proper and significant . ( b ) we cannot ] contradictories in opposites admit no meane : as one must perforce either run or not run . other opposites do , as blacke and white , contraries and other coullors the meanes betweene them . some admit it not in particulars : as liuing and dead in creatures : seeing and blinde , at natures fitte times . arist. categor . how the diuells if they be neyther blessed with the gods nor wretched with men , may be in the meane betwixt both without participation of eyther . chap. . so then according to the platonists , the goddes are in eternall blessednesse , or blessed eternity , and men are in mortall misery or miserable mortality : and the spirits of the ayre betweene both , in miserable eternity , or eternall misery . for in his fiue attributes giuen them in their definition , is none that sheweth ( as he promised ) their mediety : this community with vs including their reason , their beeing creatures , and their beeing passiue , and holding community with the goddes onely in eternity : hauing their ayry nature , common with neither . how are they meanes then , hauing but one from the higher , and three from the lower ? who sees not how they are thrust from the meane to the lower side ? but thus they may be found to be in the midst : they haue one thing proper to them selues onely , their ayry bodies , as the gods haue their celestiall , and man his 〈◊〉 : and two things they haue common to both : their being creatures and their gift of reason : for hee speaking of the goddes and men , sayd : heere 〈◊〉 you two creatures : nor do they affirme but that the goddes haue reason . two then remaines : their passiuenesse , and their eternity , one common with the lower and the other with the higher , so beeing proportioned in the meane place that they decline to neither side . thus then are they eternally miserable or miserably eternall . for incalling them passiue hee would haue called them miserable , but for offending them that serued them . besides , because the world is not ruled by rash chance but by ( a ) gods prouidence : these spirits should neuer haue 〈◊〉 eternally miserable , but that they are extremely malicious : wherfore if the 〈◊〉 be blessed , thē is it not they that ar in this mediety between gods & men : where is their place then , admitting their ministery between gods and men . if they be good and eternall , then are they blessed . if blessed , then ●…ot in the midst , but nearer to the gods and further from men : frustrate then is all their labour that seeke to proue the mediety of those spirits being good , immortall ▪ and blessed , betweene the gods immortall and blessed , and men mortall and w●…ched . for hauing beatitude and immortality , both attributes of the gods , and ●…her proper vnto man , they must need hold nearer correspondence with gods t●… men . for if it were otherwise , their two attributes should communicate with one vpon either side , not with two vpon one side : as a man is in the midst be●…ne a beast and an angel : a beast beeing vnreasonable and mortall , an angell ●…sonable and immortall , a man mortall and reasonable , holding the first with a 〈◊〉 , the second with an angell , and so stands meane ; vnder angels aboue 〈◊〉 . euen so in seeking a mediety betweene immortality , blessed and mo●…lity wretched , wee must eyther finde mortality blessed , or immortality ●…ched . l. vives . b●… ( a ) gods prouidence ] so plato affirmeth often : that the great father both created and ●…ed all the world : now hee should doe vniustice in afflicting an innocent with eter●…●…ery : for temporall affliction vppon a good man is to a good end , that his reward may ●…ee the greater and hee more happy by suffering so much for eternall happynesse . whether mortall men may attaine true happpnesse . chap. . 〈◊〉 great question whether a man may be both mortall and happy : some ( a ) ●…ering their estate with humility , affirmed that in this life man could not ●…y , others extolled them-selues and auouched that a wise man was happy : 〈◊〉 it bee so , why are not they made the meanes , betweene the immortally ●…nd the mortally wretched ? hold their beatitude of the first , and their mor●… the later ? truly if they be blessed they enuy no man for ( b ) what is more ●…ed then enuy ? and therefore they shall do their best in giuing wretched 〈◊〉 good councell to beatitude , that they may become immortall after death 〈◊〉 ioyned in fellowship with the eternall blessed angels . l. vives . s●… ( a ) considering ] solon of athens held , none could be happy til death . plato excepted a 〈◊〉 : but solon grounded vpon the vncertaine fate of man : for who could say pryam was 〈◊〉 before the warre , being to suffer the misery of a tenne yeares siege ? or craesus in all ●…h , being to be brought by cyrus to bee burnt at a stake ? now plato respected the ●…ty of attayning that diuine knowledge in this life , which makes vs blessed . ( b ) vvhat 〈◊〉 is all the good that enuy hath , that it afflicteth those extreamely that vse it most , as 〈◊〉 ●…eeke author saith . of the mediator of god and man , the man christ iesus . chap. . 〈◊〉 if that bee true ( which is farre more probable ) that all men of necessity 〈◊〉 bee ( a ) miserable whilest they are mortall , then must a meane be found 〈◊〉 is god as well as man , who by the mediation of his blessed mortality may 〈◊〉 vs out of this mortall misery vnto that immortall happynesse : and 〈◊〉 meane must bee borne mortall , but not continue so . he became mortall not by any weakening of his deity , but by taking on him this our fraile flesh : he remained not mortall , because hee raized him-selfe vp from death : for the fruit of his mediation is , to free those whom he is mediator for , from the eternall death of the flesh : so then it was necessary for the mediator betweene god and vs , to haue a temporall mortality , and an eternall beatitude , to haue correspondence with mortals by the first , and to transferre them by eternity to the second . wherefore the good angels cannot haue this place , beeing immortall and blessed . the euill may , as hauing their immortality , and our misery : and to these is the good mediator opposed , beeing mortall for a while , and blessed for euer , against their immortall misery . and so these proud immortals , and hurtfull wretches , least by the boast of their immortality they should draw men to misery , hath hee by his humble death and bountifull beaitude expelled from swaying of all such hearts as he hath pleased to cleanse and illuminate by faith in him : what mean the shal a wretched mortall , far seperate from the blessed immortals , choose to attain their societies ? the diuels immortality is miserable : but christs mortality hath nothing vndelectable . there we had need beware of eternall wretchednesse : heere we need not feare the death ( which cannot be eternal ) and we cannot but loue the happines which is eternal for the me an that is immortally wretched aimes al at keeping vs frō immortal beatitude , by persisting in the contrary misery : but the mean that is mortal & blessed , intends after our mortality to make vs immortal ( as he shewewed in his resurrection ) and of wretches to make vs blessed , with he neuer wanted . so that ther is an euill meane that seperateth friends , and a good that reconciles them : & of the first sort ( b ) is many , because the blessednes that the other multitude attaineth , comes al frō participating of one god : wherof the miserable multitude of euil angels being ( c ) depriued , with rather are opposite to hinder , then interposed to further , doth al that in it lieth to withdraw vs from that only one way that leadeth to this blessed good , namely the word of god , not made , but the maker of al : yet is he no mediator as he is the word : for so is hee most blessed , and immortal , farre from vs miserable men . but as he is man : therein making it plaine that to the attainment of this blessed , and blessing good , we must vse no other mediators wherby to work : god him-selfe , blessed and blessing al , hauing graced our humanity with participation of his deity : for when hee freeth vs from misery and mortality , he doth not make vs happy by participation of blessed angels but of y● trinity , in whose participation the angels themselues ar blessed ▪ and therfore ( d ) when he was below the angels in forme of a seruant , then we also aboue them in forme of a god : being the same way of life below , and life it selfe aboue . l. vives . be ( a ) miserable ] homer cals men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is miserable , and so do the latines . ( b ) is many ] vertue is simple , and singular , nor is there many waies to it . vice is confused , and infinite paths there are vnto it . arist. ethic. so the diuels haue many wayes to draw a man from god , but the angels but one to draw him vnto him by christ the mediator . ( c ) depriued ] as darkenesse is the priuation of light , so is misery of beatitude . but not contrarywise . ( d ) when he was ] plin. . who being in the forme god , thought it no robb●… to be equall with god , but made him-selfe of no reputation , and took on him the forme of a seruant . these are pauls wordes proouing that though christ were most like to his father , yet neuer professed him-selfe his equall here vppon earth , unto vs that respected but his manhood : though hee might lawfully haue done it : but the lord of 〈◊〉 pu●…te on him the forme of a seruant , and the high god debased him-selfe into one degree with vs , that by his likenes to ours , he might bring vs to the knowledge of his power & essence , and so estate vs in eternity before his father : and that his humanity might so inuite vs , that his diuinity did not terrifie vs , but take hold of our acceptance of this inuitation , and so translate vs into ioy perpetuall . but hee could neither haue bin inuited nor allured to this , but onely by one like our selues : nor yet could wee bee made happy , but onely by god the fountaine of happynesse . so then there is but one way , christs humanity by which all accesse lyeth to his deity , that is life eternall and beatitude . whether it be probable that the platonists say , that the gods auoyding earthly contagion , haue no commerce with men , but by the meanes of the ayry spirits . chap. . for it is false that this platonist saith plato said : god hath no commerce with man : and maketh this absolute seperation , the most perfect note of their glory and height . so then the diuels are left to deale , and to bee infected by mans conuersation , and therefore cannot mundifie those that infect them , so that both become vnclean , the diuels by conuersing with men , and then men by adoration of the diuels . or if the diuels can conuerse with men , and not bee infected , then are they better then the gods : for they cannot auoid this inconuenience : for that he makes the gods peculiar , to bee farre aboue the reach of mans corruption . but ( a ) god the creator ( whome we call the true god ) he maketh such an one ( out of plato ) as words cannot describe at any hand , nay and that the wisest men in their greatest height of abstractiue speculation , can haue but now and then a sodaine and ( b ) momentary glimpse of the ( c ) vnderstanding of this god. well then if this high god ( d ) afford his ineffable presence vnto wise men , sometimes in their abstracti●…e speculation : ( though after a sodaine fashion ) and yet is not contaminate thereby : why then are the gods placed so farre off , sor feare of this contamination ▪ as though the sight of those ethaereal bodies that light the earth were not sufficient . and if our sight of the starres ( whome hee maketh visible gods ) doe not ●…minate them , then no more doth it the spirits , though seene nearer hand . or●… mans speech more infectious then his sight , and therefore the goddes ( to keepe them-selues pure ) receiue all their requests at the deliuery of the diuells ? what shall i say of the other sen●…s ? their smelling would not infect them if they were below , or when they are below as diuells , the smel of a quicke man is not infect●…s at all , if the steame of so many dead carcasses in sacrifices infect not . their taste is not sō crauing of them as they should bee driuen to come and aske their meate of men : and for their touch , it is in their owne choyce . for though ( e ) handling bee peculiar to that sence indeed , yet may they handle their businesse with men , to see them and heare them without any necessity of touching : for men would dare to desire no further then to see and heare them : and if they should , what man can touch a god or a spirit against their wils : when we see one cannot touch a sparrow , vnlesse he haue first taken her ? so then in sight , hearing & speech the goddes might haue corporeal commerce with man. now if the diuels haue thus much without infection , and the gods cannot , why then the goddes are subiect to contamination : and not the diuels ? but if they bee infected also , then what good can they doe a man vnto eternity , whome ( beeing them-selues infected ) they cannot make cleane , nor fit to bee adioyned with the gods , between whom and men they are mediators ? and if they cannot doe this , what vse hath man of their mediation ? vnlesse that after death they liue both together corrupted , and neuer come nearer the goddes ; nor inioy any beatitude , either of them . vnlesse some will make the spirits like to spunges , fetching all the filth from others , and retayning i●… in them-selues : which if it bee so , the gods conuerse with spirits that are more vncleane then the man whose conuersation they auoyd for vncleanenesse sake . or can the gods mundifie the diuels from their infection , vn-infected and cannot do so with men ? vvho beleeues this that beleeueth not the diuels illusions ? againe , if the lookes of man infect , then those visible gods , the ( f ) worlds bright eyes , and the other stars , are lyable to this infection , and the diuels that are not seene but when they list , in better state then they . but if the sight of man ( not his ) infect , then let them deny that they do see man , we seeing their beames stretcht to the very earth . their beames looke vn-infected through all infection , and them-selues cannot conuerse purely with men onely , though man stand in neuer so much necessity of their helpe , wee see the sunnes and moones beames to reflect vppon the earth without contamination of the light . but i wonder that so many learned men , preferring things intelligible euer-more before sensible , would mention any corporall matter in the doctrine of beatitude . vvhere is that saying of ( g ) plotine : lette vs flie to our bright country , there is the father , and there is all ? vvhat flight is that ? ( h ) to become like to god. if then the liker a man is to god the nearer hee is also , why then the more vnlike , the farther off : and mans soule the more it lookes after thinges mutable and temporall , the more vnlike is it to that essence that is immutable and eternall . l. vives . god ( a ) the creator . ] apul. de d●…o s●…crat . & dog. platon . god is celestiall , ineffable , and vn-name-able , whose nature is hard to finde ' , and harder to declare ▪ words the of plato are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to finde god is hard , but to comprehend him impossible . thus farre apuleius . plato in his timaeus , that to finde out the father of this vniuerse is a hard matter , but to expresse his full nature to another , vtterly impossible . and in his parmenides , disputing of that one , hee saith it can neyther bee named , defined , 〈◊〉 comprehended , seene nor imagined : ( b ) momentary . signifieth that the dimme light sodainly with-draweth it selfe , leauing a slender species , or light impression thereof only , in the mindes of such as haue seene it : yet such an one as giueth ample testimony , of the ●…ensity and lustre thereof . ( c ) vnderstanding ] in the world there are some markes whereby the 〈◊〉 ▪ maker may be knowne , but that a farre off , as a light in the most thicke and spatious d●…ke : and not by all , but only by the sharpest wits that giue them-selues wholly to speculation thereof . ( d ) afford his ] nor doth the knowledge of god leaue the wise minde , but is euer present when it is purely sought , and holyly . ( e ) handling ] contrectation , of tracto to handle . ( f ) worldet bright ] apulei ▪ de deo socrat. for as their maiesty required , he dedicated heauen to the immortall goddes , whome partly wee see , and call them celestiall : as , you the worlds bright eye that guides the times : vos o clarissima mundi lumina , saith virgill of the sunne and moone . georg. . ( g ) plotine ] plato saith hee , coleyne copy . ( h ) to become ] the sentence is plato 〈◊〉 wee rehearsed it in the last book . hee calls heauen our countrey , because hence we are exiled : our bright countrey , because all thinges there are pure , certaine and illustrate , here soule , fickle and obscure : there is the father of this vniuerse , and all thinges about him as the king of all , as plato writes to dyonisius . how shall wee gette thether , being so farre , and the way vnpasseable by our bodies ? onely one direct and ready way there is to it , to follow god with all our indea●…r of imitation . this onely eleuateth vs thether . that vnto that beatitude that consisteth in participation of the greatest good , wee must haue onely such a mediator as christ , no such as the diuell . chap. . to auoyd this inconuenience , seeing that mortall impurity cannot attayne to the height of the celestiall purity , wee must haue a mediator , not one bodyly mortall as the goddes are , and mentally miserable as men are , for such an one will rather maligne then further our cure ; but one adapted vnto our body by nature , and of an immortall right eousnesse of spirit , whereby ( not for distance of place but excellence of similitude ) hee remayned aboue , such an one must giue vs his truly diuine helpe in our ●…ure from corruption and captiuity . farre bee it from this incorruptible god to feare the corruption of ( a ) that man which hee putte on , or of those men with whome as man hee conuersed . for these two documents of his incarnation are of no small value , that neyther true diuinity could bee contaminate by the flesh , nor that the diuels are our bettets in hauing no flesh ; this as the scripture proclaymeth , is the mediator betweene god and man , the man christ iesvs , of whose diuinity , equall with the father , and his humanity , like vnto ours : this is now no fi●…e place to dispute . l. vives . of ( e ) that man ] the phraze of hierome , augustine and all the latine fathers : the greekes vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in christ that is man , nor haue they any other phraze to vse for the sonne of god his assumption of man : the later diuines ( as if they only were diuines and hadde found out all christs deity and humanity ) say that it was not m●…n , but manhood that hee tooke vpon him : and this ( say they ) is the best ground against here●… . as if augustine and hierome were no body . i but they meant manhood ( say these ) though they said man. well then , speake you as they didde , and thinke so too . but you are the neate polishers of the rude antient latine and greeke . mary the best iest is , you will 〈◊〉 none to contradict the fathers , and giue them the first opposition your selues , and in this you thinke you shew rare acutenesse : but if an other do but leaue your ●…ripples , and sticke to the fathers , you presently proclayme him an heretique . for if any of your learners of di●…inity , desiring to seeme more religious , and almost attayning it , should say that christ assured man , hee is presently thrust from the lecture for an heretike . o but ( say they ) man is but the name of the subiect , but manhood declares the nature . good god 〈◊〉 her etique will not thinke you would deride him if hee vse it thus : and would not de●…ide vs if wee should vse it so . that the diuels vnder coullor of their intercession , seeke but to draw vs from god. chap. . bvt those false and deceiptfull mediators the diuells , wretched in vncleanesse of spirit , yet working strange effects by their aëreall bodyes , seeke to draw vs from profit of soule , shewing vs no way to god , but sweating to conceale that wholy from vs : for in the corporall way , which is most false and erroneous ; a way that righteousnesse walkes not ( for our ascent to god must be by this spirituall likenesse , not by corporall eleuation ) but ( as i sayd ) in this corporall way that the diuels seruants dreame doth ly through the elements , the diuels are placed in the midst betweene the celestiall goddes and the earthly men , and the gods haue this preheminence that the distance of place keepeth them from contagion of man : so that rather they beleeue that the diuels are infected by man , then he mundified by them , for so would he infect the gods ( think they ) but for the far distance that keeps them cleane . now who is he so wretched as to thinke any way to perfection , there , where the men do infect , the spirits are infected , and the gods subiect to infection ? and wil not rather select that way where the polluted spirits are abandoned , and men are purged from infection by that vnchangeable god , and so made fit persons for the fellowship of the angels euer vnpolluted . that the word daemon is not vsed as now of any idolater in a good sence chap. . bvt to auoyd controuersie concerning wordes , because some of these daemonseruers , and labeo for one , say , that ( a ) whome they call ▪ demones , others call angels : now must i say some-what of the good angels , whome indeed they deny not , but hadde rather call them daemons then angels . but we ( as scripture and consequently christianity instructs vs ) acknowledge angels both good and euill ; but no good daemons . but wher-soeuer in our scripture daemon or daemonium is read , it signifieth an euill and vncleane spirit : and is now so vniuersally vsed in that sence , that euen the ( c ) pagans them-selues that hold multitude of gods and daemons to be adored , yet bee they neuer such schollers , dare not say to their slaue as in his praise : thou hast a daemon : who-soeuer doth say so , knoweth that he is held rather to cursse then commend . seeing therefore that all eares do so dislike this word : that almost none but taketh it in ill part , why should we bee compelled to expres our assertion further , seeing that the vse of the word angell will 〈◊〉 abolish the offence that the vse of the word daemon causeth . l. vives . wh●… ( a ) they ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a messenger : and thence in the greekès we read often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the messengers face . euripid. iphgen . so the daemones being held the goddes messengers and interpretors , are called angeli , and so is mercury for his office : trismegistus and capella both call him so , and auerre the duenesse of his name as declaring our secret thought to the higher powers . ( b ) wee ( as scripture ] the ghospell speakes much of good angels , and christ nameth the diuels angels . ( c ) pagans ] i said before , that after christ was borne , the name of a daemon grew into suspect , and so into hatred , as the epithite of an euill essence , as well to the vulgar as the phylosophers . of the quality of the diuels knowledge , whereof they are so proud . chap. . yet the originall of this name ( if we looke into diuinity ) affordes some-what ●…th obseruation , for they were called in greeke , ( a ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their know●… now the apostle speaking in the holy spirit , saith : knowledge puffeth vppe , 〈◊〉 ●…ifieth : that is knowledge is then good when it linketh with charity : ot●… i●…●…uffeth vp , that is filleth one with vaine glory . so then : in the diuels is th●…●…owledge without charity , and thence they are puffed so big & so proud , that th●… 〈◊〉 honours which they well know to be gods due , they haue euer 〈◊〉 〈◊〉 ●…em-selues , and as far as they can doe so still . now what power the 〈◊〉 o●… c●…●…hat came in forme of a seruant , hath against this diuels pride ( as men deserued ) ●…ered in their hearts , mens wretched minds beeing diueleshly as yet puffed vppe , can by no meanes ( because of their proud tumor ) comp●…hend or conceiue . l. vives . greeke ( a ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old greeke was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to know . thence came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the author of the great etymology , all knowing . and 〈◊〉 of the same minde , for their knowledge : in cratylo . capella followeth him , and so ●…ers , lactantius also ( lib. . ) giues them this name for their vnderstanding : and so doth ●…lcidius vpon plato his timaeus . in what manner the lord would make him-selfe knowne to the diuells . chap. . fo●… the diuels hadde this knowledge , they could say to the lord in the flesh : 〈◊〉 haue we to do with thee , o iesus of nazareth ? art thou come to destroy vs 〈◊〉 time ? here is a plaine knowledge without charity : they feare to be pla●…y him , but loued not the iustice in him . their knowledge was bounded ●…is will , and his will with conuenience : but they knew him not as the angels 〈◊〉 him , that participate of his deity in all eternity , but vnto their terror , out of 〈◊〉 clutches , he quit those y● he had predestinated to his kingdom of true eter●…y , and eternall glorious truth . the diuels therefore knew him not as hee 〈◊〉 life eternall , the vnchangeable light , illuminating all the godly who re●…hat light to the purification of their hearts by faith , but they knew him by ●…mporall effects of his presence , and secret signes of his vertue , which the di●… angelicall sences might easilier obserue then mans naturall infirmity : ●…gnes when he suppressed , the prince of diuels made question of his dei●…empted him for the ( b ) tryall of his deity , trying how farre hee would ●…m-selfe to bee tempted , in ( c ) adapting his humanity vnto our imitati●… ( d ) after his temptation when the good and glorious angels ( whome ●…els extremely feared ) came and ministred vnto him ; then the diuels gotte ●…nd more knowledge of him , and not one of them durst resist his command , 〈◊〉 hee seemed infirme and ( e ) contemptible in the flesh . l. vives . angelicall ( a ) sences ] christs miracles were more admired of the angells and diuels then of men , because they knowing the causes of thinges , saw natures power con●… and transcended . now men though they saw them strange , yet wanted there not 〈◊〉 to say hee cast out diuels by beelzebub , their prince : not so much beleeuing this indeed , ●…g that the simple multitude should beleeue it . and others of later time haue false●…ged him with art magicke , against whome ( by gods helpe ) i will deale at large 〈◊〉 bookes de sapientia christiana . ( b ) for tryall ] the diuell generally tempts man to 〈◊〉 , but here he aymed not so much at sinne ( for he knew his sanctity at least neare inex●…ble ) but his fetch was to see whether the deity were in this humaine forme . ( c ) a●…g ] because he would not seeme exempted ( by passing vntempted ) from humaine con●… : nor should his seruants after him , thinke much to be tempted , seeing that old 〈◊〉 ●…nemy of man didde not spare christ him-selfe . ( d ) after temptation ] this ●…mplary also : for as none shall passe vntempted , so if none yeeld to the temptation , 〈◊〉 shall all inioy the solace and ministery of angels , as hierome saith . ( e ) contemptible ] 〈◊〉 , needy , of meane birth and place , farre from ostentation , and hauing his society of such like as hee was . the difference of the holy angels knowledge and the diuels . chap. . vnto the good angels , the knowledge of all temporall things ( that puffes vp the diuels ) is vile : not that they want it , but in that they wholy respect the loue of that god that sanctifieth them , in comparison of which ineffable and vnchangeable glory with the ( a ) loue of with they are inflamed , they contemne al that is vnder it , that is ( b ) not it , yea and euen them-selues , that al their good may be imployed in inioying that onely good : and so came they to a more sure knowledge of the world , viewing in god the principall causes of the worlds creation , which causes do confirme this , frustrate that , and dispose of all : now the ( c ) diuels are fat from beholding those eternall and fundamentall causes in the wisedome of god , only they can extract a notion from certaine secret signes which man is ignorant in , haue more experience , and therefore may oftener presage euents . but they are often deceiued , mary the angels neuer . for it is one thing to presage changes & euents from changeable and casuall grounds , and to confound them by as changeable a will ( as the diuels are permitted to do ) & another thing to fore-see the changes of times , and the wil of god in his eternall vnalterable decrees most ( d ) certain & ( most powerful ) by the participatiō of his diuine spirit , as the angels ar vouchsafed by due gradation to do . so are they eternal and blessed he is their god that made them , for his participation and contemplation , they do ( e ) continually inioy . l. vives . the ( a ) loue ] loue alwayes worketh on beauteous obiects . socrates in plato's phado saith that if corporall eyes could behold the face of honesty and wisedome , they would hold it most deer and amiable . what then if we could see gods face , whose fayrenesse ( ( saith the booke of wisedom ) appeares euen in this , that our fayrest obiects are of his making . diotina in plato's conui . ( as wee said aboue ) holds but one pulchritude worthy the loue of an honest man that desires beatitude . ( b ) is not ] all that is not god , being vile in respect of god , the angels contemne both all and them-selues in respect of him , which cogitation fastneth them so firme in vnion with god , that his beatitude sufficeth without all other appendances to make them eternally blessed . ( c ) the diuels ] for they cannot behold the pole or foundation where-vpon all causes are grounded and turned , nor the fount whence they arise : but only ( by their pregnancy and wit , surmounting ours , as also by experence , more then ours ( beeing immortall ) they haue a quicke conceipt of things present , and a surer presage in things to come then we haue . whereby coniecturing euents not from the proper cause , but their owne coniectures , they are oftentimes deceiued , & ly , when they think they speak most true , boasting that they know al things . nor do the vnpure diuels faile herein onely , but euen the gods them-selues , saith porphyry . ( d ) most certaine ] gods will hath this certainty , it effecteth what it pleaseth , else were it not certaine , as not being in his power , but all effects beeing in his hand , it is most certaine . that is , nothing can fall out , but he willeth it , because he willeth nothing but must fall so out . and therefore they that obserue his will , obserue the sure cause of all effectes , because all effects haue production from his will , so that rightly doth augustine call his will most certaine , and most powerfull , his power being the cause of his wils certainty . this will the angels and saints beholding , know as much as the proportion of their beatitude permitteth . for al of them haue no●… the same knowledge , but gradually , as they haue beatitude , as hee saith . ( e ) continually ] continual is their speculation of god , least the least intermission should make them wretched : yet doth not the feare of that , cause them continue the other , but that beatitude doth wholly transport them from the cogitation and desire of all other thinges , they inioying all goodnesse in him that is the fountaine of them all . that the pagan idols are falsely called goddes , yet the scripture allowes it to saints and angels . chap. . now if the platonists had rather cal these gods , thē daemones , and ro●…on them amongst those whome the father created ( as their maister plat●… writ●…ch ) let thē do so : we wil haue no verball controuersie with them : if they call them immortall , and yet gods creatures , made immortall by adherence with him , & not by themselues , they hold with vs , call them what they will. and the best platonists ( if not all ) haue left records that thus they beleeued : for whereas they call such an immortall creature a god , wee ( b ) contend not with them , our scriptures saying the god of gods , euen the lord hath spoken : againe : praise yea the god of gods : againe : a great king aboue all gods : and in that it is written : he is to be feared aboue al gods : the sequell explaines it : for all the gods of the people are idols : but the lord made the bea●…ens . he calleth him ouer al gods , to wit the peoples , those that the nations called their gods being idols , therfore is he to be feared aboue them all , and in this feare they cryed : art thou come to destroy vs before our time ? but whereas it is written . the god of gods , this is not to be vnderstood , the god of idols , or diuels : and god forbid we should say , a great king aboue all gods , in reference to his kingdome ouer diuels : but the scripture calleth the men of gods familie , gods , i haue said you are gods , and al children of the most high : of these must the god of gods be vnderstood , and ouer these gods , is king , the great king aboue al gods . but now one question : if men being of gods family , whom he speaketh vnto by men or angels , be called gods , how much more are they to be so called that are immortall , & inioy that beatitude which men by gods seruice do aime at ? we answer that the scripture rather calleth men by the name of gods , then those immortall blessed creatures whose likenesse was promised after death , because our vnfaithfull infirmity should not be seduced by reason of their super eminence to make vs gods of them : which inconuenience in man is soon auoyded . and y● men of gods family are the rather called gods , to assure them that he is their god that is the god of gods : for though the blessed angels bee called goddes : yet they are not called the gods of gods , y● is of those seruants of god of whom it is said , you are gods , & al children of the most high. here-vpon the apostle saith : though ther be that are called gods , whether in heauen or in earth , as there be many gods , and many lords : yet vnto vs there is but one god which is the father : of whome are all things and we in him : and one lord iesus christ , by whome are al things and we by him . no matter for the name thē , the matter being thus past all scruple . but whereas we say from those immortall quires , angels are sent with gods command vnto men , this they dislike , as beleeuing that this businesse belongs not to those blessed creatures whom they cal goddes , but vnto the daemones , whome they dare not affirme blessed but only immortall : or so immortall and blessed as good daemones are , but not as those high gods whom they place so high and so farre from mans infection . but ( though this seeme a verball controuersie ) the name of a daemon is so detestable , that we may by no meanes attribute it vnto our blessed angels . thus then let vs end this book . know al that those blessed immortals ( how euer called ) y● are creatures , are no meanes to bring miserable man to beatitude , being from them ( c ) doubly different . secondly those that pertake immortality with them , and miserable ( for reward of their mallice ) with vs , can rather enuy vs this happines , then obtaine it vs therfore the fautors of those daemones can bring no proofe why wee should honour them as god , but rather that we must auoyd them as deceiuers . as for those whome they say are good , immmortall and blessed , calling them goddes and allot●…ing them sacrifices for the attainment of beatitude eternall , in the next booke ( by gods helpe ) wee will proue that their desire was to giue this honour not to them , but vnto that one god , through whose power they were created , and in whose participation they are blessed . lvives . and ( a ) recken ] plato saith that that great god the father created all the rest . in timaeo . ( b ) vve contend not no man denieth ( saith cypryan ) that there are many gods by participations . boethius calles euery happy man a god , but one onely so by nature , 〈◊〉 the rest by participation . and to vs hath christ giuen power to be made the sons of god. ( 〈◊〉 doubtly , by , from our misery and mortality : which two wordes , some copies adde vnto the t●…xt . the sence is all one , implied in the one and expressed in the other . finis , lib. . the contents of the tenth booke of the city of god. that the platonists themselues held that one o●…ly god was the giuer of all beatitude ●…to men and angels ; but the controuersie is , whether they that they hold are to be worshipped for this end , would haue sacrifices offered to them-selues , or resigne all vnto god. . the opinion of plotine the platonist concer●…ing the supernaturall illumination . . of the true worship of god , wherein the plato●…ts failed in worshipping good or euill angels though they knew the worlds creator . . that sacrifice is due onely to the true god. . of the sacrifices which god requireth ●…ot , and what be requireth in their signification . . of the true and perfect sacrifice . . that the good angels doe so loue vs , that thy desire wee should worship god onely , and ●…ot them . . of the miracles whereby god hath confir●…d his promises in the mindes of the faithfull , by the ministry of his holy angels . . of vnlawfull arts concerning the deuils worship , whereof porphery approoueth some and d●…eth others . . of theurgy that falsely promiseth to ●…ie the minde , by the inuocation of deuills . . of porpheries epistle to anebuns of aeg●…t , desiring him of instruction in the seuer●… k●…des of daemones . . of the miracles that god worketh by his angels ministry . ●… . how the inuisible god hath often made ●…selfe visible , not as hee is really , but as wee c●…ld be able to comprehend his sight . . how but one god is to be worshipped for all things temporall and eternall , all being in the p●…er of his prouidence . . of the holy angels that minister to gods prouidence . . whether in this question of beatitude we 〈◊〉 tr●…st those angels that refuse the diuine ●…ship and ascribe it all to one god , or those th●… require it to themselues . . of the arke of the testament , and the miracles wrought to confirme the lawe and the promise . . against such as deny to beleeue the scriptures , concerning those miracles shewen to gods people . . the reason of that visible sacrifice that the true religion commands vs to offer to one god. . of the onely and true sacrifice which the mediator betweene god and man became . . of the power giuen to the deuils , to the greater glorifying of the saints that haue suffered martyrdome and conquered the ayrie spirits , not by appeasing them , but by adhering to god. . from whence the saints haue their power against the diuels , and their pure purgation of heart . . of the platonists principles in their purgation of the soule . . of the true onely beginning that purgeth and reneweth mans whole nature . . that all the saints in the old law , and other ages before it , were iustified onely by the mistery and faith of christ. . of porphery his wauering betweene confession of the true god , and adoration of the deuils . . of porphery his exceeding apuleius in impietie . . what perswasions blinded porphery from knowing christ the true wisdome . . of the inearnation of our lord iesus christ , which the impious platonists shame to acknowledge . ●… . what opinions of plato , pophery confuted and corrected . . against the platonists holding the soule coeternall with god. . of the vniuersall way of the soules freedome , which porphery sought amisse , and therefore found not : that onely christ hath declared it . finis . the tenth booke of the cittie of god : written by saint augustine bishop of hippo , vnto marcellinus . that the platonists themselues held , that one onely god was the giuer of all beatitude vnto men and angels : but the controuersie is , whether they that they hold are to be worshipped for this end , would haue sacrifices offered to themselues , or resigne all vnto god. chap. . it is perspicuous to the knowledge of all such as haue vse of reason , that man desireth to be happy : but the great controuersies arise vppon the inquisition whence or how mortall infirmity should attaine beatitude : in which the phylosophers haue bestowed all their time & study , which to relate were here too tedious , and as fruitlesse . he that hath read our . booke , wherein we selected with what phylosophers to handle this question of beatitude , whether , it were to be attained by seruing one god , the maker of the rest , or the others also need not looke for any repititions here , hauing 〈◊〉 to 〈◊〉 〈◊〉 memory : if it fayle him , we choose the platonists , as worthily held the most ●…thy philosophers , because as they could conceiue that the reaso●…ble 〈◊〉 soule of man could neuer be blessed , but in participation of the light of god the worlds creator : so could they affirme that beatitude ( the ayme 〈◊〉 all 〈◊〉 ) was vn-attainable without a firme adherence in pure loue , vn●…●…hangeable one : that is god. but because they also gaue way to pag●… 〈◊〉 ( becomming vaine ( as paul saith ) in their owne imaginations ) and belee●… o●… would be thought to beleeue ) that man was bound to honor many gods , and some of them extending this honor euen to deuills , ( whom wee haue indifferently confuted : ) it re●…eth now to examine ( by gods grace ) how these immortall and blessed creatures in heauen ( be they in thrones , ( a ) dominations , principalities , or powers ) whom they call gods , and some of them good daemones , or ●…gels as we doe , are to be beleeued to desire our preseruation of truth in religion 〈◊〉 piety : that is ( to be more plaine ) whether their wills be , that we should off●…r 〈◊〉 〈◊〉 and sacrifice , or consecrate ours or our selues vnto them , or onely to god , 〈◊〉 i●… both their god & ou●… : the peculiar worship of the diuinity or ( to spea●…e ●…preslie ) the deitie , because i haue no one fit latine word to expresse 〈◊〉 : ●…d , i will vse the greeke ( b ) latria , which our brethren ( in all translati●… ) doe translate , seruice . but that seruice wherein we serue men , 〈◊〉 by the apostle in these words , seruants , bee obedient to your 〈◊〉 , 〈◊〉 〈◊〉 , expressed by another greeke word . but latria , as our euangeli●… 〈◊〉 ●…her wholy or most frequently , signifieth the honour due vnto god. i●… 〈◊〉 therefore translate it 〈◊〉 of colo , to worshippe or to ti●… , w●… 〈◊〉 it with more then god , for wee ( c ) worship [ coli●… ] 〈◊〉 men of honor●… memory or presence : besides colo in generall vse , is prop●…●…o ( d ) things vnder vs , as well as those whome wee reuerence or adore ▪ 〈◊〉 ●…omes the word colonus , for a husbandman , or an inhabitant . and the ●…lled caelicolae , of caelum , heauen : and colo , to inhabite , not to adore , or 〈◊〉 yet ( e ) as husband-men , that haue their name from the village of the ●…ossesse , but as that rare latinist saith , vrbs antiqua fuit , ( f ) tyrij tenuêre 〈◊〉 being here the inhabitants , not the husbandmen . and herevpon the 〈◊〉 haue beene planted and peopled by other greater cities ( as one hiue ●…duceth diuerse ) are called colonies . so then we cannot vse colo with ●…o god without a restraint of the signification , seeing it is communi●…●…o many sences : therefore no one latine word that i know is sufficient 〈◊〉 the worship due vnto god. for though religion signifie nothing so 〈◊〉 the worship of god , and there-vpon so wee translate the greeke 〈◊〉 yet because in the vse of it in latine , both by learned and ignorant , ●…erred vnto linages , affinities , and all kindreds , therefore it will not ●…oyde ambiguitie in this theame : nor can wee truly say , religion is no●…t gods worship : the word seeming to be taken originally , from hu●… and obseruance . so piety also is taken properly for the worship of 〈◊〉 the greekes vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : yet is it attributed also vnto the duty towards 〈◊〉 : and ordinarily vsed for ( i ) the workes of mercy , i thinke because ●…ands it so strictly , putting it in his presence ( k ) for , and ( l ) before 〈◊〉 whence came a custome to call god , pious . yet the greekes neuer 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though they vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for mercy , or piety often . but in some 〈◊〉 more distinction ) they choose rather to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods worship , ●…lainely , worship , or good worship . but wee haue no one fit worde ●…sse either of these . the greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate , seruice , but with 〈◊〉 it onely to god : their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we turne it , religion , but still with a ●…ence to god : their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee haue no one word for , but wee may 〈◊〉 worship : which wee say is due onely to him that is the true god , and ●…uants gods . wherefore if there be any blessed immortalls in hea●…●…ther loue vs , nor would haue vs blessed , them wee must not serue : but 〈◊〉 loue vs , and wish vs happinesse , then truly they wish it vs from the 〈◊〉 they haue it . or shall theirs come from one stocke , and ours from 〈◊〉 l. vives . 〈◊〉 dominations ] iamblichus diuides the supernall powers into angels , archan●…s , heroes , principalities and powers , and those hee saith doe appeare in diuerse ●…ions . in myster . all the other platonists make them but gods and daemones . 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to serue : but it grew to be vsed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to worship . suidas . but ●…e the seruice of men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the place hee quoteth is : 〈◊〉 , &c. ephes. . . hence ariseth the dictinction of adoratio , latria , dulia and ●…lla makes latria and dulia both one , for seruice or bondage , and sheweth it 〈◊〉 of suidas : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . seruice or bondage is mercenary . for an ●…h in xenophon : i would redeeme this woman from slauery or bondage ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 , o cyrus . cyripaed . lib. . then the wife replied : let him redeeme himselfe from bon●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) with his owne life . ibid. the scriptures also vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for to bee seruile , 〈◊〉 , you shall doe no seruile worke ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) and againe , thou shall make 〈◊〉 to b●… slaue to thy prince , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) and in iob , a begger is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 haue the last syllable but one , long . ( c ) wee worship ] and so doth holy ●…tion . ( d ) things vnder vs ] rightly : for col●… is to handle or exercise : so 〈◊〉 all that wee vse or practise , learning , armes , sports , the earth , &c. it is also to inhabite . ( 〈◊〉 ) 〈◊〉 . ] such as till hired grounds are called coloni , as they are called 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 in hired houses in citties , and husbandmen that till their owne ground , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…nt forth to inhabit any where , are called coloni . therevpon grew the name of 〈◊〉 〈◊〉 ●…olonies , to omit the greekes and asians . the townes that send out the colonies 〈◊〉 〈◊〉 metropolitane cities thereof . ( f ) tyrii . ] the tyrian●… built carthage , and 〈◊〉 〈◊〉 with dido elisa , that ●…ed from pig●…lion , after the death of sicheus her husband . this 〈◊〉 is as common as a 〈◊〉 ▪ ( g ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] all one with latria ( saith suidas ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 are all one , belonging to the gods . for orp●… , they say , first taught the misteries of religion , and because h●…e was 〈◊〉 thracian hee called this duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : or else of thre●… ( 〈◊〉 o●… word ) to see ( h ) it is ref●…rred . ] being taken for piety : which is referred to our country , p●…rents and ki●…d . ( i ) the workes . ] the vulgar call the mercifull godly , mercy godlinesse : so do the spani●…ds , and french , that speake latine th●… 〈◊〉 ▪ ( k ) fore and. ] these two words some copie●… 〈◊〉 ( 〈◊〉 ) 〈◊〉 . ] wherevpon it is said . i will haue mercy and no sacrifice . os●… . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] none of the learned vse it in that sence indeed . the opinion of plotine the platonist , concerning the supernall . illumination . chap. . bvt wee and those great philosophers haue no conflict about this question : for they well saw , and many of them plainely wrot that both their beatitude , ●…dours had originall from the perticipation of an intellectual light , which they ●…nted god ▪ and different from themselues : this gaue them all their light , and by the 〈◊〉 of this , they were perfect & blessed ▪ ( a ) in many places doth plotine ex . 〈◊〉 〈◊〉 〈◊〉 that which we call the soule of this vniuerse , hath the beati●… 〈◊〉 〈◊〉 with vs ●…ly a light which it is not , but which made it : & 〈…〉 it hath al the intelligible splendor . this he ar●… 〈…〉 from the visible celestiall bodies compared with these 〈…〉 the 〈◊〉 for ( b ) one , and the moone for another , for 〈…〉 held to proceed from the reflection of the sunne . so ( saith 〈◊〉 〈◊〉 〈◊〉 the reasona●… or intellectuall soule , of whose nature all the 〈…〉 , that are contained in heauen , hath no essence aboue it , b●… 〈◊〉 〈◊〉 〈◊〉 creat●…d both it , and all the world ; nor haue those supernall cre●…tures their 〈◊〉 or vnderstanding of the truth from any other orig●…ll then ours hath : herein truly agreeing with the scripture , where it is wri●… , ( 〈◊〉 ) there was a man sent from god whose name was iohn , the same came for a witnesse to beare witnesse of the light , that allmen ( d ) through him might beleeue , ( e ) he 〈◊〉 〈◊〉 the light but 〈◊〉 to beare witnesse of the light . that was the true light ( f ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 ) that cometh into the world , which difference sheweth , that 〈◊〉 ●…sonable soule which was in iohn could not bee the owne light , but 〈◊〉 〈◊〉 ●…tion of ●…ther , the true light . this iohn him-selfe confessed in his 〈◊〉 ▪ where he said , of ●…is 〈◊〉 〈◊〉 all we receiued . l. vives . 〈…〉 the contemplation of that good father ariseth all beatitude . pl●… 〈…〉 saith y● our soules after their temporal labours shal enioy 〈◊〉 〈…〉 , with y● soule of the vniuerse . ( b ) for one . ] for the prince 〈◊〉 〈…〉 ariseth , & the m●… for the worlds soule . ( c ) ther was . ] a 〈◊〉 〈…〉 〈◊〉 ●…ger from 〈◊〉 ( & consequently iohn an 〈◊〉 〈◊〉 he could bring no such newes from any but god. ( d ) through him ] not in him 〈◊〉 ( for cursed is the man that trusteth in man ) but in the light , by his testimonie , yet 〈◊〉 cannot be distinguished to either side . ( e ) hee was not ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 , th●…ophilact will haue a misterie . the saints are lights . you are the light of the christ. for they are deriued from his light . thence followeth that : that was the true 〈◊〉 ( saith augustine ? ) because that which is lightened ab externo is light also , 〈◊〉 true light that enlightneth . or the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may haue relation to the prece●…●…the sence bee , iohn was not that light of which i spake . ( f ) which lightneth ] not that 〈◊〉 ●…ghtned , but because none are enlightned but by this light , or as chrysostome 〈◊〉 each man as farre as ▪ belongs to him to be lightned . if any doe shutte their ●…st the beames , the nature of the light doth not cause the darkenesse in them , but 〈◊〉 ●…licious depriuing them-selues of such a good , other-wise so generally spred 〈◊〉 word . ( g ) that commeth ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . origen allegorizeth vpon it : it lightneth 〈◊〉 into the world of vertues not of vices . 〈◊〉 worship of god , wherein the platonists failed in worshipping good or euill angels , though they knew the worlds creator . chap. . 〈◊〉 thus , what platonist , or other philosopher soeuer had held so , and 〈◊〉 god , and glorified him as god , and beene thankfull , and not become 〈◊〉 conceits , nor haue been an author of the peoples error , nor winked at ●…re : they would haue confessed , that both the blessed immortalls and 〈◊〉 mortalls are bound to the adoration of one onely god of gods , 〈◊〉 god and ours . that sacrifice is due onely to the true god. chap. . 〈◊〉 owe that greeke latria , or seruice , both in our selues and sacrifices , 〈◊〉 all his temple , and each one his temples , he vouchsafing to inhabit 〈◊〉 ●…mme , and each in particuler , being no more in all , then in one : for he 〈◊〉 ●…ltiplied nor diminished ( b ) our hearts eleuated to him are his altars 〈◊〉 〈◊〉 sonne is the priest by whom we please him : we offer him bloudy sa●… wee shed our bloud for his truth : and incence when wee burne in 〈◊〉 , ( c ) the gifts he giueth vs , we doe in vowes returne him : his benefits 〈◊〉 vnto him in set solemnities , least the body of time should bring 〈◊〉 vngratefull obliuion : we offer him the sacrifices of humility & praises 〈◊〉 of our heart in y● fire offeruent loue : for by the sight of him ( as we may 〈◊〉 to be ioyned with him , are we purged from our guilty & filthy affects 〈◊〉 ●…ted in his name : he is our blessed founder , & our desires accomplish●… we elect , or rather re-elect , for by our neglect we lost him : him there●… re-elect ( whence religion is deriued ) and to him we do hasten with the 〈◊〉 , to attaine rest in him : being to be blessed by attainment of that fi●…●…tion : for our good ( whose end the philosophers iangled about ) is no●… to adhere vnto him , and by his intellectuall and incorporeall embrace , 〈◊〉 growes great with all vertue ( e ) and true perfection . this good are we ●…loue with all our heart , with all our soule , and all our strength . to this 〈◊〉 ●…ught to be lead by those that loue vs , and to lead those wee loue . so is 〈◊〉 ●…mandements fulfilled , wherein consisteth all the lawe and the pro●… thou shalt loue ( g ) thy ( h ) lord thy ( i ) god ( k ) with all thine heart , with 〈◊〉 ▪ and with all thy minde : and ( l ) thou shalt loue thy neighbour as thy selfe . 〈◊〉 a man how to loue him-selfe , was this end appointed , where-vnto to referre all his workes for beautitude for he that loues himselfe , desireth but to bee blessed . and the end of this is , coherence with god . so then the command of louing his neighbour , being giuen to him that knowes how to loue himselfe , ( m ) what doth it but command and commend the loue of god vnto him ? this gods true worshippe , true piety , true religion , and due seruice to god onely , wherefore what immortall power soeuer ( vertuous or otherwise ) that loueth vs as it selfe , it desires wee should but bee his seruants for beatitude , of whence it hath beautitude by seruing him . if it worshippe not god , it is wretched , as wanting god : if it do , then will not it bee worshipped for god. it rather holds , and loues to hold as the holy scripture writeth . hee that sacrificeth to any gods , but the one god shall bee rooted out , for to be silent in other points of religion there is none dare say a sacrifice is due , but vnto god alone . but much is taken from diuine worship and thrust into humane honors , either by excessiue humility or pestilent flattery : yet still with a reserued notice that they are men , held worthy indeed of reuerence and honor , or at most ( n ) of adoration . but who euer sacrificed but to him whom hee knew , or thought , or faigned to be a god : and how ancient a part of gods worship a sacrifice is , caine and abel do shew full proofe , god almighty reiecting the elder brothers sacrifice , and accepting the yongers . l. vives . all ( a ) in summe . the chruch . ( b ) our hearts . ] therevpon are we commanded in diuine seruice to lift vp our hearts , at the preparation to communion . herein being admonished to put off all worldly thought , and meditate wholly vpon god , lifting all the powers of our soule to speculate of his loue , for so is the mind quit from guilts and lets , and made a fit temple for god. ( b ) his onely sonne . ] some read , we and the priest please him with his onely sonne , read which you like . ( c ) the guifts . ] what we giue to god , is his owne , not ours , nor can we please him better , then referre what hee hath giuen vs vnto him againe , as the fount whence they slowed . what shall i render ouer to the lord ( saith the psalmist ) for all his benefites towards ●…ee ? i will take the cup of saluation , and call vpon the name of the lord. this is the onely relation of grace , if thou hast grace . ( d ) re-elect . ] tully deriues religion of relegendo , reading againe , and calles it the knowledge of god , as trismegistus doth . lactantiuis had rather deriue it of religando , binding , beecause the religious are bound to god in bonds of piety : augustine of religendo , re-electing . i thinke because it was fittest for his present allusion . ( e ) true perfection . ] plato saith that a happy man by speculation of the diuine pulchritude shal bring forth true vertues , not any formes onely . in conuiuio . ( f ) . thou shalt loue . ] o what a few lawes might serue mans life ! how small a thing might serue to rule ( not a true christian , but ) a true man ! ( indeed hee is no true man that knoweth not and worshippeth not christ. ) what needeth all these digests , codes , glosses , counselles , and cauteles ? in how few words doth our great maister shew euery man his due course . loue thee that which is aboue aswell as thou canst , and that which is next thee like thy selfe , which doing thou keepest all the laws , and hast them persit , which others attaine with such toyle & scarcely keepe with so many iuitations and terrors . thou shalt then bee greater then plato or pythagoras with all their trauells and numbers : then aristotle with all his quirkes and sillogismes : what can bee sweeter then loue ? thou ●…rt taught neither to feare , fly , nor shrinke . ( g ) thy. ] god to many , yet the most properly to his seruants : and yet euer common . ( h ) lord. ] and therefore to be reuerenced . ( i ) god. ] and onely god. ( k ) withal thine heart . ] loue god with all thine heart ( saith augustine de doctri christian. ) that is , referre all thy thoughts : with all thy soule , that is , referre all thy life : with all thy mind that is , referre all thine vnderstanding , vnto him of whome thou hadst them all . he leaues no part of vs to be giuen to another , but wil haue the fruition ofall himselfe . origen explaines the hart , viz the thought , worke , and memory : the soule , to bee ready to lose it for gods sake . the minde , to professe , or speake nothing but godly things . ( l ) thou shalt ] augustine de doct. xp●…n , saith that all men are neighbours one to another . and so saith christ in the first precept : for as chysostome saith , man is gods image : so that he that loues man , seemes to loue god. this precept is so congruent to mans nature , that the philosophers approoued it . for nature ( say they ) hath ioyned all men in league and likenesse togither . and it is the first in the lawes of friendship , to loue our friend as our selfe : for wee hold him our second selfe . ( m ) what doth it ] mans desire beeing all vpon happinesse , if he loue his friend as himselfe , he ought to de●…e to lead him the same way hee goeth himselfe . ( n ) of adoration . ] for euen men in the scrip●…es haue a kinde of reuerend adoration allowed them . of the sacrifices which god requireth not , and what he requireth in their signification . chap. . bvt who is so fond to thinke that god needeth any thing that is offered in sac●…ce ? the scripture condemnes them that thinke so diuersly , one place of the psalmist ( to make short ) for all : i said vnto the lord , thou art my god ( a ) because thou needest none of my goods . beleeue it therefore god had no neede of mans cattell , nor any earthly good of his , no not his iustice : but all the worship that hee giueth god , is for his owne profit , not gods. one cannot say hee doth the fountaine good by drinking of it , or the light , by seeing by it . nor had the patriarches ancient sacrifices ( which now gods people ( b ) reade of , but vse not ) any other intent , but to signifie what should bee done of vs in adherence to god , and charity to our neighbour for the same end . so then an externall offring , is a visible sacrament of an inuisible sacrifice , that is , an holy signe . and therevpon the penitent man in the prophet ( or rather the penitent prophet ) desiring god to pardon his sinnes : thou desirest no sacrifice though i would giue it ( saith he : ) b●… thou delightest not in burnt offering : the sacrifices of god are a contrite spirit : a br●…ken and humbled heart ( o god ) thou ( c ) wilt not despise . behold here he saith , god will haue sacrifices , and god will haue no sacrifices . hee will haue no slaughtered beast , but hee will haue a contrite heart . so in that which hee denied , was implied that which hee desired . the prophet then saying hee will not ha●…e s●…ch , why doe fooles thinke he will as delighting in them ? if hee would not h●…e had such sacrifices as he desired ( whereof a contrite heart is one ) to haue bin signified in those other ( wherein they thought he delighted ) hee would not haue gi●…en any command concerning them in leuiticus : but there are set times appointed for their changes , least men should thinke he tooke pleasure in them , or accepted them of vs otherwise , then as signes of the other : therefore ( saith another psalme : ) if i bee hungry i will not tell thee for all the world is mine , and all that th●… in is : wil i eate the flesh of buls or drinke the bloud of goates , as who should say , if i would i would not beg them of thee hauing them in my power . but then addeth be their signification . offer praise to god , and pay thy vowes to the most high ; and call vpon mee in the day of trouble , and i will deliuer thee , and thou shalt ( d ) gloryfie mee . and in ( e ) another prophet : where-with shall i come before the lord and bow my selfe before the high god ? shall i come before him with burnt offerings , and with c●…es of a yeare old ? w●…ll the lord bee pleased with thousands of rammes , or with ten t●…sand riuers of oyle ? shall i giue my first borne for the transgression , euen the fruite of ●…y bodie for the sinne of my soule ? hee hath shewed thee o man what is good , and what the lord requireth of thee : surely to doe iustice and to loue mercy , and to humble ●…y selfe , and to walke with thy god. in these words are both the sacrifices plainely distinct , and it is shewed that god respecteth not the first , that signifie those he respecteth . as the epistle ( f ) intituled to the hebrewes saith : to doe good and to distribute forget not : for with such sacrifices ( g ) god is pleased . and as it is else-where : i will haue mercy and not sacrifice : this sheweth that the externall sacrifice is but a tipe of the better , and that which men call a sacrifice is the signe of the true one . and mercy is a true sacrifice , wherevpon it is sayd , as before : with such sacrifices god is pleased . wherefore all the precepts concerning sacrifices , in the tabernacle and the temple haue all reference to the loue of god and our neighbour . for in these two ( as is sayd ( h ) is contained all the law and the prophets . l. vives . because ( a ) thou ] he is his true lord that needeth not his goods , when the other needs his . ( b ) read ] so is the best copies . ( c ) thou wilt ] the septuagints reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the third person , and so doth augustines text , but not the vulgar [ nor our translation . ] ( d ) some say magnifie : some honor : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the greeke , and so hierome translateth it . the difference is nothing . ( e ) another prophet ] micah . . carefull to walke with thy god , saith hierome from the hebrew : theodotion hath it , take diligent heede , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stand firme , to walke with thy god. ( f ) intituled ] intimating the vncertainty concerning the authour thereof . ( g ) god is pleased ] the old copies say , let god bee pleased : better then our vulgar god is deserued , promeretur . the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : propiciatur , or placatur , is appeased . ( h ) is conteyned ] for this is the end and scope of all the law , and prophets precepts . of the true , and perfect sacrifice . chap. . every worke therefore tending to effect our beatitude by a sinfull inherence with god , is a true sacrifice . compassion shewn vpon a man , and not for gods sake , is no sacrifice . for a sacrifice ( though offred by a man ) is a diuine thing and so the ancient latinists tearme it : wherevpon a man , consecrated wholy to gods name , to liue to him , and die to the world , is a sacrifice . for this is mercy shewn vpon himselfe . and so is it written : pity thine owne soule , and please god. and when we chastice our bodyly abstinence , if we doe it as we should , not making our members instruments of iniquity , but of gods iustice , it is a sacrifice , wherevnto the apostle exhorteth vs , saying : i beseech you therefore brethrenby the mercies of god that you giue vp your bodies , a liuing sacrifice holy and acceptable vnto god , which is your reasonable seruing of god. if therefore the body beeing but seruant and instrument vnto the soule , being rightly vsed in gods seruice , bee a sacrifice , how much more is the soule one , when it relieth vpon god , and being inflamed with his loue looseth all forme of temporall concupiscence , as is framed according to his most excellent figure , pleasing him by perticipating of his beauty ? this the apostle adioynes in these words : and fashion not your selues like this world , but bee ye changed in newnesse of heart , that yee may prooue what is the good-will of god , and what is good , acceptable and perfect . wherefore seeing the workes of mercy being referred vnto god , ( bee they done to our selues or our neighbors ) are true sacrifices : and that their end is nothing but to free vs from misery and make vs happy , by that god ( and none other ) of whom it is said : it is good for mee to adhere ( a ) vnto the lord : truely it followeth that all the whole and holy society of the redeemed and sanctified citty , bee offered vnto god by that ( b ) great priest who gaue vp his life for vs to become members of so great an head in ( c ) so meane a forme : this forme he offered , & herein was he offered , in this is he our priest or mediator and our sacrifice , all in this . now therfore the apostle hauing exhorted vs to giue vp our bodies a liuing sacrifice , pure & acceptable to god , namely our reasonable seruing of god , and not to fashion our selues like this ●…orld , but bee changed in newnesse of heart , that ( d ) wee might prooue what is the will of god , and what is good , acceptable and perfect , all which sacrifice wee ●…re : for isay ( quoth hee ) through the grace that is giuen to mee , to euery one among yo●… , that no man presume to ( e ) vnderstand more then is meete to vnderstand : but that hee vnderstand according to sobrietie , as god hath dealt to euery man the measure of faith : for as wee haue many members in one body , and all members haue not on●… office . so wee beeing many , are one body in christ , and euery one , one anothers members , hauing diuers gifts according to the grace that is giuen vs &c. this is the christians sacrifice : wee 〈◊〉 one body with christ , as the church celebrateth in the sacrament of the altar , so well knowne to the faithfull , wherein is shewed that in that oblation , the church is offered . l. vives . adhere ( a ) ] it is the greatest good . ( b ) great priest ] christ , of melchisedeochs order , not of aarons : hee went but once to sacrifice , & that with onely ( to wit his crucified body ) bought our peace of god. ( c ) so meane ] christs man-hood is the churches head : his godhead , the life & soule . ( d ) we might proue ] so augustine vseth this place wholy epist. . which eras●…s wonders at : the greeke referring good , and acceptable , and perfect , all to the will of god. b●…t augustine referreth them either to the sacrifice , or vseth thē simply without respect . and in the later sence ambrose also vseth it . ( e ) understand ] or thinke of himselfe , his bre●…hren , or other matters . ( f ) sobriety ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a mediocrity of the whole life is sobriety 〈◊〉 tully offic. . out of plato . some-time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith tully else-where ) is translated temp●…e , moderation , and sometimes modesty : but hee doubts whether he may call it frugality t●…sc . . that the good angells doe so loue vs , that they desire we should worship god onely , and not them . chap. . worthily are those blessed immortals placed in those celestial habitations , reioyeing in the perticipation of their creator , being firme , certaine and holy , by his eternity , truth & bounty : because they loue vs mortall wretches with a●…alous pity , and desire to haue vs immortally blessed also , and will not haue vs sacrifice to them , but to him to whom they know both vs and themselues to bee sacrifices . for we both are inhabitants of that in the psalme : glorious things are spoken of thee , thou city of god : part whereof is pilgrime yet with vs , and part assis●…th vs with them . from that eternall citty where gods vnchanging will is all their-law : and from that ( a ) supernall court ( for their are wee cared for ) by the ministery of the holy angells was that holy scripture brought downe vnto vs , that sayth . hee that sacrificeth to any but god alone , shal be rooted out . this scripture , this precept is confirmed vnto vs by so many miracles , that it is plaine inough , to whom the blessed immortalls , so louing vs , and wishing as themselues , would haue vs to offer sacrifice . l. vives . that supernall ( a ) court ] whence the angels descend and minister vs safety & protection . of the miracles whereby god hath confirmed his promises in the mindes of the faithfull by the ministery of his holy angells . chap. . i should seeme tedious in reuoluing the miracles of too abstruse antiquity : with what miraculous tokens god assured his promises to abraham that in his seed should all the earth be blessed , made many thousand years ago ? is it not miraculous for abrahams barren wife to beare a son , she being of age both past child-birth & conception ? that ( a ) in the same abrahams sacrifices , the fire came down from heauen betweene them as they lay diuided ? that the angells fore-told him their destruction of sodome , whom he entertained in mens shapes , & from them had gods promise for a sonne ? and by the same angells was certefied of the miraculous deliuery of his brother lot. , hard before the burning of sodome ? whose wife being turned into a statue of salt for looking backe , is a great mistery , that none beeing in his way of freedome should cast his eyes behinde him ? and what stupendious miracles did moyses effect in egipt by gods power for the freedome of gods people ? where pharaos magicians ( the kings of egipt that held gods people in thrall ) were suffered to worke some wonder , to haue the more admired foile : for they wrought by charmes and enchantments ( the delights of the deuills : ) but moyses had the power of the god of heauen & earth , ( to whom the good angells doe serue , ) and therefore must needes bee victour : and the magicians fayling in the third plague , strangely & mistically did moyses effect the other . following : and then the hard ▪ hearted egiptians , & pharao yeelded gods people their passage . and by and by repenting , and persuing them , the people of god passed through the waters ( standing for them , as rampires ) and the egiptians left al their liues in their depth , being then re-ioyned . why should i reherse the ordinary miracles that god shewed them in the desert : the sweetning of the bitter waters by casting wood therein , the manna from heauen , that rotted when one gathered more then a set measure : yet gathering two measures the day before the saboath ( on which they might gather none ) it neuer putrified at all : how their desire to eate flesh was satisfied with fowles that fell in the tents sufficiēt ( o miracle ) for al the people , euen til they loath thē ! how the holding vp of moyses hands in forme of a crosse , and his praier , caused that not an hebrew fell in the fight : & how the seditious , seperating them-selues from the society ordained by god , were by the earth swallowed vp quicke , to inuisible paines , for a visible example . how the rocke burst forth into streames being strucke with moyses rodde , and the serpents deadly bytings being sent amongst them f●…r a iust plague , were cured by beholding a brazen serpent set vp vpon a pole , herein beeing both a present helpe for the hurt , and a type of the future destruction of death by death in the passion of christ crucified ! the brazen serpent , beeing for this memory reserued , and afterward by the seduced people adored as an idol , ezechias a religious king , to his great praise , brake in peeces . l. vives . in ( a ) the same ] this augustine ( retract . lib. . ) recanteth . in the tenth booke ( saith he speaking of this worke ) the falling of the fire from heauen betweene abrahams diuided sacrifices , is to bee held no miracle . for it was reuealed him in a vision . thus farre he . indeed it was 〈◊〉 miracle because abraham woudered not at it , because he knew it would come so to passe , and so it was no nouelty to him . of vnlawfull artes concerning the deuils worship , whereof porphyry approoueth some , and disalloweth others . chap. . these , and multitudes more , were done to commend the worship of one god vnto vs , and to prohibite all other . and they were done by pure faith and confident piety , not by charmes and coniuration trickes of damned curiosity , by magike , or ( which is in name worse ) by ( a ) goetia or ( to call it more honorably ) ( b ) theurgie , which who so seekes to distinguish ( which none can ) they say that the damnable practises of all such as wee call witches , belong to the goetie , mary the effects of theurgy they hold lawdable . but indeede they are both damnable , and bound to the obseruations of false filthy deuills , in stead of angells . porphyry indeed promiseth a certaine purging of the soule to be done by theurgy , but he ( d ) f●…ers and is ashamed of his text : hee denies vtterly that one may haue any recourse to god by this arte : thus floteth he betweene the surges of sacrilegious curiosity , and honest philosophy : for , now , he condemneth it as doubtfull , perilous , prohibited , and giues vs warning of it : and by and by , giuing way to the praisers of it , hee saith it is vsefull in purging the soule : not in the intellectuall part that apprehendeth the truth of intelligibilities abstracted from all bodily formes : but the ( e ) spirituall , that apprehendeth all from corporall obiects . this hee saith may be prepared by certaine theurgike consecrations called ( f ) teletae , to receiue a spirit or angell , by which it may see the gods . yet confesseth hee that these theurgike teletae profit not the intellectuall part a iot , to see the owne god and receiue apprehensions of truth . consequently , we see what sweete apparitions of the gods these teletae can cause , when there can bee no truth discerned in these visions . finally he saith the reasonable soule ( or , as he liketh better to say , the intellectuall ) may mount aloft , though the spirituall part haue no th●…ke preparation : and if the spirituall doe attaine such preparation , yet it is thereby made capable of eternity . for though he distinguish angells and daemones , placing these in the ayre , and those in the ( g ) skie , and giue vs counsell to get the amity of a daemon whereby to mount from the earth after death , professing no other meanes for one to attaine the society of the angells , yet doth hee ( in manner , openly ) professe that a daemons company is dangerous : saying that the soule beeing plagued for it after death , abhorres to adore the daemones that deceiued it . nor can he deny that this theurgy ( which hee maketh as the league betweene the gods and angells ) dealeth with those deuillish powers , which either enuy the soules purgation , or els are seruile to them that enuy it : a chaldaean ( saith he ) a good man , complained that all his endeuour to purge his soule was frustrate , by reason a great artyst enuying him this goodnesse , a diured the powers ( hee was to deale with ) by holy inuocations , and bound them from granting him any of his requests . so hee bound them , ( saith hee ) and this other could not loose them . here now is a plaine proofe that theurgie is an arte effecting euill as well as good both with the gods and men : and that the gods are wrought vpon by the same passions and perturbations that apuleius laies vpon the deuills , and men , alike : who notwithstanding ( following plato in that ) acquits the gods from all such matters by their hight of place , being celestiall . l. vives . by ( a ) goetia ] it is enchantment , a kinde of witch-craft . goetia , magia , and pharmacia ( saith suidas ) are diuers kindes : inuented all in persia. magike , is the inuocation of deuills , but those to good endes , as apollonius tyaneus vsed in his presages . goetie worketh vpon the dead by inuocation , so called of the noyse that the practisers hereof make about graues . pharmacia , worketh all by charmed potions thereby procuring death : magike , and astrology , magusis ( they say ) inuented : and the persian mages had that name from their countrimen , and so had they the name of magusii . thus farre suidas . ( b ) theurgy ] it calleth out the superior gods , wherein when wee erre ( saith iamblichus ) then doe not the good gods appeare , but badde ones in their places . so that a most diligent care must bee had in this operation , to obserue the priests old tradition to a haires bredth . ( c ) witches ] many hold that witches , and charmes neuer can hurt a man , but it is his owne conceite that doth it : bodies may hurt bodies naturally ( saith plato de leg lib. . ) and those that goe about any such mischiefe with magicall enchantments , or bondes , as they call them , thinke they can hurt others , and that others by art goetique , may hurt them . but how this may bee in nature , is neither easie to know , not make others know : though men haue a great opinion of the power of images : and therefore let this stand for a lawe . if any one doe hurt another by empoysoning , though not deadly , nor any of his house or family , but his cattell , or his bees , if hee hurt them howsoeuer , beeing a phisition , and conuict of the guilt ; let him die the death : if hee did it ignorantly , let the iudges fine or punish him at their pleasures . if any one bee conuicted of doing such hurt by charmes , or incantations , if hee bee a priest , or a sooth-saier , let him die the death : but if any one doe it that is ignorant of these artes , let him bee punishable as the law pleaseth in equity . thus farre plato , de legib . lib . porphyry saith that the euill daemones are euermore the effectors of witch-crafts : and that they are chiefly to bee adored that ouerthrow them . these deuills haue all shapes to take , that they please , and are most cunning and couzening in their prodigious shewes , these also worke in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those vnfortunate loues : all intemperancy , couetice and ambition , doe these supplie men with , and especially with deceipt : for their propriety most especiall is lying . de animal . abst . lib. . ( d ) falters ] as seeing the deuills trickes in these workes , selling themselues to vs by those illusiue operations . but iamblichus beeing initiate and ( as hee thought ) more religious , held , that the arte was not wholy reproueable , ( beeing of that industrie and antiquity ) because that some-times it gulles the artiste : the priests must therefore diuide the spirits into classes , and remember that no good spirit will bragge of his cunning . ( e ) spirituall ] wherein are the abstracts of externall obiects , all reserued , and sent to the common sence , the phantasie , the estimation , and the memory : these , beasts haue aswell as wee , beeing common receipts of the sensible obiects in both : but then wee haue the minde , and the ponderatiue iudgement of reason , consisting of the two intellects the recipient , and the agent : last of all is the will. ( g ) skie ] plato to beginne with the king in this ranke ) saith that the first kind of gods haue inuisible bodies : the second spred through heauen , and visible : the third the daemons bodies , two-fold : the first ethereall , more pure then the other in substance : the second ayry , and more grosser , but neither of these intirely visible : there are also the semi-gods with warry bodies , seene , and vnseene when they list , and when wee see them their transparent light formes make vs wonder . in epinom . psellus . ( out of one marke a skilfull daemonist ▪ relateth sixe kindes of daemones . first the fiery , called in barbarian batleliureon , and these wander in the toppe of the ayry region ( for hee keepes all the daemones as profaine creatures ( out of a temple ) vnder the moone ) . . the ayry , nearer vnto vs. . the earthly , dwelling vpon the earth , perillous foes vnto mankinde . . watry , dwelling in riuers , lakes and springs , drowning men often , raysing stormes at sea , and sinking shippes . . the subterrene , that liue in caues , and kill well-diggers , and miners for mettalls , causing earth-quakes , and eruptions of flames , and pestilent winds . . night-walkers , the darke and most inscrutable kinde , striking all things they meet with cold passions . and all those deuills ( saith hee ) hate both gods and men but some worse then others . then hee proceedes to describe how they hurt men , too tediously for me to dilate . porphyry reckneth gods that are either heauenly , ethereall , ayry , watry , earthly , or infernall , and assignes euery one their proper sacrifice . the earthly must haue blacke beasts vpon alta●… so must the infernall , but in graues : the watry gods will haue black-birds throwne into the sea , the ayry , white birds , killed . the celestiall and etheriall white sacrifices also that must 〈◊〉 bee diminished , and much more of this madnesse hath he in his booke called resp. ex orac . apoll . nor are they new inuentions , but drawne all from orpheus and mercury , mercury left saith iamblichus , ) an hundred bookes of the empyreall : an hundred of the ethereall : and a thousand of the celestiall . proclus diuides the deuills into fiue regimentes rather then siue kinds destinguishing them by their functions . but of this , inough . augustin out of porphyry calls their firy gods empyreal , whom both plato and porphyry seeme not to distinguish from the celestiall , whom they make of fiery nature . of theurgy that falsy promiseth to mundifie the minde by the inuocation of deuills . chap. . behold now this other ( and they say more learned ) platonist porphyry , with his owne theurgy makes all the gods subiect to passion and perturbation . for they may by his doctrine , bee so terrifying from purging soules by those that enuy their purgation , that hee that meaneth euill may chaine them for euer from benefiting him that desires this good , and that by this art theurgique : that the other can neuer free them from this feare and attaine their helpes , though hee vse the same art neuer so : who seeth not that this is the deuills meere consinage but hee that is their meere slaue , and quite bard from the grace of the redeemer ? if the good gods had any hand herein , surely the good desire of man that would purge his soule should vanquish him that would hinder it . or if the gods were iust and would not allowe him it , for some guilt of his , yet it should bee their owne choyse , not their beeing terrified by that enuious party , nor ( as hee sayth ) the feare of greater powers that should cause this denyall , ●…nd it is strange that that good chaldean that sought to bee thus purged by theurgy could not finde some higher god , that could either terrifie the other worse , and so force them to further him , or take away their terrour , and set them free from the others bond to benefite him : and yet so should this good theurgike still haue lackt the rites wherewith to purge these gods from feare first ere they came to purge his soule : for why should hee call a greater god to terrifie them , and not to purge them ? or is there a god that heareth the malicious , and so frights the lesser gods from doing good , and none to heare the well-minded , and to set them at libertie to doe good againe ? o goodly theurgy ! o rare purgation of the minde ! where impure enuy doth more then pure deuotion ! no , no , auoide these damnable trap-falls of the deuill , flie to the healthfull and firme truth : for whereas the workers of these sacrilegious expiations doe behold ( as hee saith ) some admired shapes , of angells , or gods , as if their spirits were purged : why if they doe ; aske the apostles reason : for ( a ) satan tranformeth himselfe into an angell of light . these are his apparitions , seeking to chaine mens poore deluded soules in fallacies , and lying ceremonies , wresting them from the true , and onely purging and perfecting doctrine of god : and as it is sayd of ( b ) proteus , hee turnes himselfe to all shapes ; persuing vs as an enemy , fawning on vs as a friend , and subuerting vs in both shapes . l. vives . for ( a ) satan ] confest by porphyry and iamblichus both . the deuills most especiall property is lying , and still they assume the faces of other gods , saith the first . de sacrifice lib. . their euill spirits often assume the shapes of good , comming with brags and arrogance to men sayth the second . in myster . ( b ) proteus ] sonne ( saith hesiod ) to oceanus , and t●…tis : a great prophet , and as virgill saith skild in all things past , present and to come . ho●…er faigneth that hee was compeld to presage the truth of the troian warre to agam●… , and uirgill saith that aristeus serued him so also . valerius probus , saith hee was an egipti●… , and called busyris for his tyranny : virgil calls him pallenius , of a towne in macedonia , and there was hee borne ( saith seruius ) mary reigned ( as virgill saith ) in carpathum . herodotus , saith hee was of memphis , and king there when paris and hellen came into egipt , and for their adultery hee would let them stay there but three daies . in euterpe . diodor●… saith that the egiptians called him caeteus whom the greekes called proteus , that hee was a good astronomer , and had skill in many artes , and reigned in egipt in the time of the troyan warre . the egiptian kings vsed alwaies to giue the halfe lyon , or the bull , or dragon for their armes , and thence the greekes had this fiction . i thinke hee changed his escutcheon often . of porphyryes epistle to anebuns of egipt , and desyring him of instruction in the seuerall kindes of daemones . chap. . truly porphyry shewed more witte in his epistle to ( a ) anebuns of egipt , where betweene learning and instructing hee both opens and subuertes all these sacriledges . therein hee reprooueth all the daemones that because of their foolishnesse doe draw ( as hee sayth ) the ( b ) humid vapours vppe , vnto them : and therefore are not in the skie but in the ayre , vnder the moone , and in the moones bodie . yet dares hee not ascribe all the vanities to all the deuills , that stucke in his minde : for some of them hee ( as others doe ) calls good : whereas before hee had called them all fooles . and much is his wonder why the gods should loue sacrifices , and bee compelled to grant mens sutes . and if the gods and daemones bee distinguished by corporall , and vncorporall , why should the sunne , moone , and other starres visible in heauen ( whom hee auoutcheth to bee bodies ) bee called gods ? and if they bee gods , how can some bee good , and some euill ? or beeing bodies , how can they bee ioyned with the gods that haue no bodies ? furthermore , hee maketh doubts whether the soule of a diui●…r , or a worker of strange things , or an externall spirit , cause the effect . but hee coniectureth on the spirites side the rather of the two , because that they may bee bound , or loosed , by ( c ) hearbes and stones , in this or that strange operation . and some therefore , hee saith , doe ( d ) hold a kinde of spirits , that properly heare vs , of a suttle nature , and a changeable forme , counterfeyting both gods , daemones , and dead soules , and those are agents in all good or badde effects : but they neuer further man in good action , as not knowing them , but they doe entangle and hinder the progresse of vertue , by all meanes ; they are rash and proud , louers of fumigations , taken easily by flattery , and so forth of those spirits that come externally into the soule , and delude mans sences sleeping and waking : yet all this hee doth not affirme ; but coniectures , or doubts , or saith that others affirme , for it was hard for so great a philosopher to know all the deuills vilenesse fully , and to accuse it freely , which knowledge no christian idiot euer seeketh , but fully detesteth . perhaps hee was afraide to offend anebuns to whome hee wrote , as a gre●… priest of such sacrifices , and the other ( e ) admirers of those things as appurtenances of the diuine honors . yet maketh hee as it were an inquisitiue proceeding in those things which beeing well pondered will prooue attributes to none but malignant spirits . hee asketh ( f ) why the best gods beeing inuo●…ed , are commanded as the worst , to fullfill mens pleasures : and why they will not heare ones praiers that is stayned with venery , when as they haue such 〈◊〉 contracts amongst themselues , as examples to others ? why they forbidde their priests the vse of liuing creatures least they should bee polluted by their smells , when as they are inuoked , and inuited with continuall fuffumigations , and smells of sacrifices ? and the sooth-saver ( g ) is forbidden to touch the carcasse , when as their religion lies wholy vpon carcasses . why the charmer threatneth not the gods , or daemor●…s , or dead mens soules but ( h ) the sunne or the moone , or such celestiall bodies , fetching the truth out by this so false a terour ? they will threaten to knocke downe the skie , and such impossibilities , that the gods beeing ( like foolish babes ) afraide of this ridiculous terrour , may doe as they are charged . hee sayth farther that one chaeremon , one of the sacred ( or rather sacrilegious ) priests , hath written , that that same egiptian report of ( i ) isis , or her husband osyris , is most powerfull in compelling of the gods to doe mens pleasures , when the inuoker threatens to reueale them , or to cast abroad the members of osyris , if hee doe not dispatch it quickly . that these idle fond threates of man , yea vnto the gods and heauenly bodies the sunne , the moone , &c. should haue that violent effect to force them to performe what men desire , porphyry doth iustly wonder at , nay rather vnder colour of one admiring and inquiring , hee sheweth these to bee the actions of those ●…its whome hee described vnder shadowe of relating others opinions , to bee such deceitfull counterfeiters of the other gods , mary they are deuills themselues without dissembling : as for the herbes , stones , creatures , sounds , wordes , characters , and ( k ) constellations , vsed in drawing the powers of those effects , all these hee ascribes to the deuills delight in deluding and abusing the soules that serue and obserue them . so that porphyry either in a true doubt , describeth such of those actes , as can haue no reference to those powers by which wee must ayme at eternity , but conuince them selues the false deuills peculiars : or els hee desireth by his humility in inquiring , not by his contentious opposing , to drawe this anebuns ( that was a great priest in those ceremonies , and thought hee knewe much ) vnto a due speculation of these things , and to detect their detestable absurdity vnto him . finally in the end of his epistle hee desireth to bee informed what doctrine of beatitude the egiptians held . but yet hee affirmes that such as conuerse with the gods and trouble the deity about fetching againe of theeues , buying of landes , marriages , bargaines or such like , seeme all in a wrong way to wisdome . and the gods they vse herein , though they tell them true , yet teaching them nothing concerning beatitude are neither gods nor good daemones , but either the false ones , or all is but a figment of man. but because these artes effect many things beyond all humaine capacity , what remaineth , but firmely to beleeue , and credibly to affirme that such wonders ( in worde or deedes ) as haue no reference to the confirmation of their worship of that one god , ( to whom to adhere ( as the platonists affirme ) is the onely beatitude ) are onely seducements of the deceiptfull fiendes , to hinder mans progresse to vertue , and soly to bee auoided and discouered by true zeale and piety . l. vives . to ( a ) anebuns ] or anebon . ( b ) humid vapors ] hee saith they loue fumes , and smells of flesh , which fatten their spirituall bodies , which liue vpon vapors , and fumigations , and 〈◊〉 diuersly strengthed by their diue●…sity : iamblichus ( the truer daemonist ) seeing him put 〈◊〉 as an expression of the deuills nature , denies it all . for porphyry directly affirmed that all such spirits as delighted in slaughtered offrings , were euill daemones , and liers : and consequently 〈◊〉 were all his gods to whom he diuideth sacrifices in his responsa , mentioned in our co●… vpon the ninth chapter of this booke . thus was he tost betweene truth , and inueterate 〈◊〉 , daring nei●…her affirme them al good , nor al euill , for feare of his schollers , his disciplines authority , and the deuill himselfe . ( c ) herbes ] porphyry maruells that men haue the gods so obsqous , as to giue presages in a little meale . this admiration , and question iamblichus ( as hee vseth ) answers with a goodly front of words , which any one may reade , but neither the egiptians , nor he himselfe can probably declare what they meane . the gods ( saith he ) exceeding in power and goodnesse , and the causes contayning all , are wretched if they be drawne down by meale : fond were their goodnesse , if they had no other meanes to shew it ; and abiect their nature , if it were bound from contemning of meale : which if they can doe why come they not into a good minde , sooner then into good meale ? ( d ) doe hold ] porphyry saith those euill demones deceiue both the vulgar , and the wise philosophers , and they by their eloquence , haue giuen propagation to the error . for the deuils are violent , false , counterfeits , dissemblers & seek to imbezell gods worship . there is no harme but they loue it , and put on their shapes of gods to lead vs into deuillish errors . such also are the soules of those that die wicked . for their perturbations of ire , concupiscence and mallce leaue them not , but are vsed by these soules being now become deuills , to the hurt of mankind . they change their shapes also , now appearing to vs , and by and by vanishing : thus illuding both our eyes and thoughts ; and both these sorts possesse the world with couetice , ambition pride , and lust , whence all warres and conflicts arise : and which is worst of all , they seeke to make the rude vulgar thinke that these things are acceptable to the gods . and poesie with the sweetnesse of phrase hath helped them p●…tily forwardes . thus farre porphyry de abstin . anim . lib. . not in doubtfull or inquiring manner , as hee doth in his writing to the priest , but positiuely , in a worke , wherein he sheweth his owne doctrine . ( e ) admirers ] the philosophers whom hee saith erred themselues concerning the gods natures , some in fauour of the gods , and some in following of the multitude . ( f ) why the best ] thus hee beginnes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. of those that are called gods but are 〈◊〉 wicked d●…mones . ( g ) the soothsaier ] epoptes , the proper word for him that lookes on th●…r sacrifice . ( h ) the sunne ] so saith lucan his thessalian witch , that shee can force the gods 〈◊〉 what she list . lucans . ( i ) isis or ] these are the sunne and moone . their secret ceremonies being most beastly and obscene , the deuills feare to haue them reuealed ( as ceres did ) 〈◊〉 else delude their worshippe by counterfeite feare , and so make vse of their fonde errour . this of isis and osyris belongs to the infernalls also ; for porphyry saith the greatest deuill is called serapis and that is osyris , in egipt , and pluto in greece , his character is a three headed dog , signifying the deuills of the earth , ayre and water . his isis , is hecate or proserpina : so it is plaine that this is meant of the secrettes of hell , which haue mighty power in magicall practises . these doth erictho in lucan threaten to the moone , the infernalls , and ceres sacrifices . the poet expresseth it thus . — miratur erichtho , has satis licuisse moras , iratàque , morti uerberat immotum viuo serpente cadauer . perque cauas terrae quas egit carmine r●…mas manibus illatrat , regnique silentia rumpit . ty●…iphone , vocisque meae secura megaera , non agitis s●…uis erebi per inane flagellis infelicen animam ? i am vos ego nomine ver●… , eliciam , stigiasque canes in luce superna destituam : per busta sequar : per funera custos expellam tumulis , abigam vos omnibus vrnis . teque deis , ad quos alio procedere vultu . ficta soles hecate , pallenti tabida formae ostendam , faciemque erebi mutare vetabo ▪ eloquar immenso terrae sub pondere , quae te contineant ennaea dapes , quo foedere moestum , regem noctis ames , quae te contagia passam , noluerit reuocare ceres : tibi pessimé mundi , arbiter immittam ruptis i itana cauernis , et subito feriere die . — erichtho wonders much , at fates de●…ay , and with a liuing snake she lasht the slaughtred corps , making death quake , een-through the rifts of earth , rent by her charmes , she barkes in hells broad eare these blacke alarmes , stone-deaf megaera and tysiphone , why scourge yea not that wretched soule to me from hells huge depths ? or will you haue me call yee , by your true names , and leaue yee ? ( foule befall yee ) you stigian dogs , i le leaue you in the light , and see the graues and you disseuerd quite . and hecate , thou that art neuer knowne but in false shapes , i le shew thee in thine owne : whole heauen ( perforce ) shall see thy putred hew ▪ and from earths gutts will i rip forth to vew the feasts , and meanes that make thee pluto's whore , and why thy mother fet thee thence no more , and thou ( the worlds worst king ) al-be thou dead in darkenesse , i will breake through all , and send strange light amid thy caues . and porphiry ( in respons . ) brings in hecate compelled to answer the magician ▪ — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — why do●… thou blind vs so theodamas , what wouldst thou haue vs do . apollo also confesseth that he is compelled to tell truth against his will ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i answer now perfore , as bound by fate , an●… by and by calleth to bee loosed : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c loose the left ring . porphiry also saide ( as iamblicus writeth in mister ) that the priests were wont to vse violent threats against the go●…s , as thus : if you doe not this , or if you doe that , i will breake downe heauen i will reueale isis her secrets , and diuulge the mistery hid in the depth : i will stay the baris ( a sacred shipin egipt ) and cast osiris members to typhon . now iamblichus saith those threates tend not to the gods , but there is a kind of spirits in the world , confused , vndiscreet , and inconsiderat , that heareth from others , but no way of it selfe and can neither discerne truthes nor possibilities from the contraries . on these do those threatnings worke , and force them to all duties . perhaps this is them that porphiry giueth a foolish wil vnto : iamblichus proceedeth to the threats ▪ read them in him . ( k ) constellations . ] prophiry writeth out of chaeremon , that that astrology is of man incomprehensible : but all these constellated workes , and prophecies , are tought him by the deuills . but iamblichus opposeth him in this , and in the whole doctrine of deuills . the man is all for this prodigious superstition , and laboureth to answere prophyry for anebuns . of the miracles that god worketh by his angels ministery . chap. . bvt all miracles ( done by angells or what euer diuine power ) confirming the true adoration of one god vnto vs , ( in whome only we are blessed ) we beleeue truely are done by gods power working in them immortalls that loue●…s in true piety . heare not those that deny that the inuisible god worketh visible miracles : is not the world a miracle ? yet visible , and of his making . nay , all the mi●…les done in this world are lesse then the world it selfe , the heauen and earth and all therein , yet god made them all , and after a manner that man cannot conceiue nor comprehend . for though these visible miracles of nature , bee now no more admired , yet ponder them wisely , and they are more admirable then the strangest : for man is ( a ) a greater miracle then all that hee can worke . wherefore god that made heauen and earth ( both miracles ) scorneth not as yet to worke miracles in heauen and earth , to draw mens soules that yet affect visibilities , vnto the worship of his inuisible essence . but where and when he will doe this , his vnchangeable will onely can declare : ( b ) at whose disposing all time past hath beene , and to come , is . he mooueth all things in time , but time adoreth not him , nor mooueth hee future effects otherwise then present . nor heareth our praiers otherwise then he fore-seeth them ere we pray for when his angells here them , he heareth in them , as in his true temples ( not made with hands ) & so doth he hold al things effected temporally in his saints , by his eternall disposition . l. vives . man is a ( a ) greater ] the saying is most common in trismegistus : man is a great miracle . ( b ) at whose disposing ] paul saith all things lie open and bare vnto gods knowledge , for all time is neither past nor to come , but present to him . so doth hee determine , and dispose of all things as present , nor doth yesterday , or this day , passe or come with him , as it doth with vs. his power and essence admitreth no such conditions , nor restraintes : all eternity is present to him , much more our little percell of time : yet he that made our soules , adapted them times fit for their apprehensions : and though hee see how wee see and know , yet hee neither seeth nor knoweth like vs. shall wee run on in a philosophicall discourse hereof , wanting rather wordes then matter , or is it bett●…r to burst out with paul into admiration , and cry out . o the altitude of the ritches , wisdome , and knowledge of god! how the inuisible god hath often made himselfe visible , not , as he is really but as we could be able to comprehend his sight . chap. . nor hurteth it his inuisibility to haue appeared ( a ) visible oftentimes vnto the fathers . for as the impression of a sound of a sentence in the intellect , is not the same that the sound was : so the shape wherein they conceiued gods inuisible nature , was not the same that he is : yet was he seene in that shape , as the sent●…e was conceiued in that sound , for they knew that no bodily forme could ( b ) containe god. he talked with moyses , yet moyses intreated him ( a ) if i haue found 〈◊〉 〈◊〉 thy fight , shew mēe thy face , that i may ( d ) know thee . and seeing it behou●… the law of god to bee giuen from the mouthes of angells with terror , not to a 〈◊〉 of the wisest , but to a whole nation , great things were done in the mount 〈◊〉 ●…he sayd people , the lawe beeing giuen by one , and all the rest beholding the ●…ble and strange things that were done . for the israelites had not that confidence in moyses that the lacedemonians had in ( d ) lycurgus , to beleeue that 〈◊〉 〈◊〉 his lawes from ioue or apollo . for when that lawe was giuen the people , that enioynes the worshippe of one god , in the view of the same people were strange proo●… shewne ( as many as gods prouidence thought fit ) to proue that that was the creator whom they his creatures ought to serue in th●… 〈◊〉 . l. vives . 〈◊〉 ( a ) visible ] iohn in his gospell saith , that no man hath euer seene god : and paul con●… it , yet iacob saith , hee saw the lord face to face . and exod. . it is said moyses 〈◊〉 god face to face , as one friend with another : which many places of scripture te●… 〈◊〉 is so sure that man cannot behold gods inuisible nature , that some haue said that 〈◊〉 angels nor archangels doe see him . chrysost. and gregor . the fathers therefore 〈◊〉 such maiestie of forme as they thought was diuine : for that the angels spoake 〈◊〉 ●…ers , and gaue them the lawe , paul affirmeth to the hebrewes in these words . if 〈◊〉 ●…ken by angels was stedfast , &c. the same saith steuen . actes . . now this was no 〈◊〉 , ( for none hee hath ) saith chrysostome , that christ saith the iewes neuer sawe , 〈◊〉 was that visible shape that the angels ( by gods appointment ) take vpon them , so 〈◊〉 ●…ing ordinary shapes , that it seemes diuine , and is a degree to the view of the 〈◊〉 ( saith he ) christ saith they had not seene , though they thought they had exo. . 〈◊〉 ] a diuerse reading in the latine . ( c ) if i haue ] it is plaine saith gregorie that 〈◊〉 life , man may see some images of god , but neuer him-selfe in his proper nature : as 〈◊〉 ●…pired with the spirit , seemeth some figures of god , but can neuer reach the view of 〈◊〉 . hence it is that iacob seeing but an angell , thought hee had seene god : and 〈◊〉 for all he was said to speake with him face to face , yet said : shew mee thy face that i 〈◊〉 : whence it is apparant that hee desired to behold that cleare vncircumscribed 〈◊〉 ●…ch he had but yet beheld in shadowes and figures . moralan iob. lib. . but the an●… 〈◊〉 deputy ) answered moyses thus : thou canst not see my face , for there shall no man 〈◊〉 〈◊〉 l●…e . but a little after : thou shalt see my back parts : but my face thou shalt not see . 〈◊〉 of the deity left in his creatures we may see , and so aspire towards his inuisibility : 〈◊〉 knowledge thereof as god giues more grace . but his true essence is more am●… weake sence and intellect can comprehend : or then can be so farre debased . but 〈◊〉 ●…th god it is not so , nor doe i thinke it impious or absurd to hold that god spake 〈◊〉 ●…he fathers , and after christ to many of the saints : god , euen that god of hea●… 〈◊〉 ; it is not against his maiestie , but congruent to his infinite goodnesse . his face 〈◊〉 as augustine declares . ( d ) know thee ] or see thee knowingly . ( e ) lycurgus ] 〈◊〉 king of sparta , and dionassa , brother to king polibites , or ( plutarch ) poli●… 〈◊〉 whose death , he reigned vntill his brothers wife prooued with child : for then hee 〈◊〉 ●…o the childe vnborne , if it were a sonne , and proouing so , hee was protector . he gaue 〈◊〉 ●…nians sharpe lawes , and therefore feyned to haue them from apollo of delphos : 〈◊〉 ioue , because hee went into crete , ( to auoide the maleuolence of some of his 〈◊〉 ) and there they say , learned hee his lawes of ioue , that was borne there ; iustine 〈◊〉 in creete : but the historiographers doe neither agree of his birth , lawes , nor 〈◊〉 plutarch ) nor of his time , nor whether there were diuerse so called . timaeus 〈◊〉 , and both lacedemonians : but saith that both their deedes were referred to the 〈◊〉 ●…e elder liued in homers time , or not long after . of lycurgus lawes , i omitte to 〈◊〉 seeing they are so rife in plutarch and zenophon , common authors both . 〈◊〉 but one god is to be worshipped for all things , temporall and eternall : all being in the power of his prouidence . chap. . 〈◊〉 true religion of all mankinde ( referred to the people of god ) as well 〈◊〉 hath had increase , and receiued more and more perfection , by the suc●… and continuance of time , drawing from temporalities to eternity , and ●…ges visible to the intelectuall : so that euen then when the promise of ●…wards was giuen , the worship of one onely god was taught , least man●…●…ld be drawne to any false worship for those temporall respects : for he is 〈◊〉 denyeth that all that men or angels can doe vnto man , is in the hand of ●…ghty : plotine the platonist ( a ) disputes of prouidence , prouing it to be de●…●…om the high , ineffable & beautious god , ( b ) vnto the meanest creature on earth , ( c ) by the beautie of the flowers , and leaues : all which so transitory , momentary things , could not haue their peculiar , seuerally-sorted beauties , but from that intellectuall and immutable beauty forming them all . this our sauiour shewed , saying : learne how the lillies of the field doe growe : they labour not , neither 〈◊〉 , yet say i vnto you that euen ( d ) salomon in all his glory was not arayde like one of these : wherefore if god so cloathe the grasse of the field which is to day , and 〈◊〉 ●…orrow is cast into the ouen , shall not hee doe much more vnto you ; o you of little faith ? wherefore though the minde of man bee weake , and clogged with earthlie affects , and desires of those things that are so fraile and contemptible in respect of the blessings celestiall ( though necessaries for this present life ) yet doth it well to desire them at the hands of one onely god , and not to depart from his seruice to obteine them else-where , when they may soonest attaine his loue by neglect of such trifles , and with that loue all necessaries both for this life , and the other . l. vives . platonist ( a ) disputeth ] in foure bookes , shewing that the least part of this inferior world is respected by the prince of nature , and that by the intelligible world , which is with god , this world of ours was made : many that the depression hath altered it , that the other simple world produced this multiplyed , and dispersed . ( b ) vnto the meanest ] for some held that gods prouidence descended no lower then heauen . this same opinion some say was aristotles , of which else-where : others held that the gods medled onely with the greatest affaires on earth , and ( as kings ) medled not with petty matters : where-vpon lucane maketh c●…sar speake thus to his mutinous soldiours : — nunquam se cura deorum sic premit , vt vestra vitae , vestraeque saluti fata vacent : procerum motus haec cuncta sequuntur . h●…i paucis vinit genus . — &c. — the gods doe not respect your good so much , as to permit the fates to tend on that : they manage greater states , mankinde may liue with small . — &c. ( c ) by the beauty ] euery flower hath such an apte forme , growth , bud , seede , and spring , that hee that obserues it , must needs say , the workman of this , is none but god. gods prouidence ( saith proclus ) descends from aboue vnto each parcell of the creation , omitting none . b●… seeing plato is for vs , what neede wee cite his followers ? hee affirmes gods prouidence to dispose of euery little thing , and euery great . in epniom . hauing disputed of it , de legib . lib. . the summe whereof is this : seeing there are gods , they must not be thought idle : therefore they looke to humaine affaires : and knowing all , they know both little and great : being farre from 〈◊〉 and sluggishnesse : nor is their power a whit lesse , in the least businesses , nor doe they thinke it vn●…thy their maiesty to respect them , for they are degrees to the highest . therefore they regard all things , great and small . ( d ) salomon ] what purple , silke , or dye ( saith hierome vpon this place ) 〈◊〉 ●…le to the flowers ? what is so white as the lily ? what purple exceeds the uiolet ? let 〈◊〉 〈◊〉 〈◊〉 rather iudges in this , then the tongue . thus farre hee . and truly arte can neuer attaine 〈◊〉 perfection , imitate how it can : though our esteeme preferre it , and seeing it gette a 〈◊〉 by ●…lation , attribute much more to it . of the holy angels that minister to gods prouidence . chap. . it ●…sed the diuine prouidence therefore so to dispose of the times , that as i said , and wee read in the actes , the lawe should bee giuen ( a ) by the angells mouths , concerning the worship of the true god , wherein gods person ( not 〈◊〉 〈◊〉 proper substance , which corruptible eyes can neuer see , but by certaine ●…sitions of a creature for the creator ) would appeare , and speake syllabi●… a mans voyce , vnto vs : euen hee that in his owne nature speaketh not ●…lly but spiritually , not sensiblie but intelligibly , not temporally , but ( as 〈◊〉 ●…y ) aeternall , neither beginning speach , nor ending : whome his blessed ●…ortall messengers and ministers heard not with eares , but more sincere●… intellects : and hearing his commands after an ineffable manner , they in●…●…nd easily frame to bee deliuered vs in a visible and sensible manner . 〈◊〉 was giuen ( as i say ) in a diuision of time , first hauing all earthly pro●…●…hat were types of the goods eternall , which many celebrated in visible 〈◊〉 , but few vnderstood . but there the true religious worship of one 〈◊〉 god , is directly and plainely taught and testified , not by one of the peo●… by him that made heauen and earth , and euery soule and spirit that is not 〈◊〉 : for hee maketh them that are made , and haue neede of his helpe that 〈◊〉 , in all their existence . l. vives . 〈◊〉 angels mouthes ] or by their disposing , as gods ministers in those myracles . of ●…-after . whether in this question of beatitude we must trust those angels that refuse the diuine worship , and ascribe it all to one god , or those that require it to them-selues . chap. . 〈◊〉 angells shall wee trust then in this businesse of eternall blisse . those 〈◊〉 require mortall men to offer them sacrifice and honours , or those 〈◊〉 it is all due vnto god the creator , and will vs most piously , to giue 〈◊〉 it all , as one , in the onely speculation of whome wee may attaine 〈◊〉 ●…inesse . for the sight of god , is a sight of that beauty , and worthy 〈◊〉 , that plato ( a ) did not doubt to call him that wanted this , vnhappy , 〈◊〉 ●…euer such store of goods besides . seeing then that some angels re●… this religious worship to him , and some would haue it them-selues : 〈◊〉 ●…fusing all part of it , and the second not daring to forbid him of part 〈◊〉 the platonists , theurgiques , ( or rather ( b ) periurgikes , for so may all 〈◊〉 bee fitlye termed ) or any other philosophers answere which wee 〈◊〉 ●…llow . nay let all men answer that haue any vse of naturalll reason , ●…her wee shall sacrifice to these gods or angels that exact it , or to 〈◊〉 to whome they bid vs , that forbid it both to them-selues and the 〈◊〉 if neither of them did any miracles , but the one side demanded sacri●… , and the others sayd no , god must haue all , then ought piety to discerne 〈◊〉 the pride of the one and the vertue of the other . nay , i will say 〈◊〉 , if these that doe claime sacrifice should worke vpon mens hearts with 〈◊〉 , and those that forbid it , and stand all for god , should not haue 〈◊〉 at all to worke the like , yet their part should gaine more by reason , 〈◊〉 others by sence : but seeing that god , to confirme his truth , hath 〈◊〉 ministerie , that debase them-selues for his honour , wrought more great , cleare , and certaine miracles , then the others , least they should drawe wea●…e hearts vnto their false deuotion by inueigling their sences with amazements ▪ who is so grosely fond , as will not choose to follow the truth , seeing it confirmed with more miraculous prooues ? for the recorded miracles of the pagan gods ( i speake not of such as time and natures secret causes by gods prouidence , haue produced beyond custome , as monstrous byrths , sights in the ayre and earth , fearefull , or hurtfull also , ( c ) all which the deuills subtilty perswaded the world , they both procured and cured ) i meane of such as were their euident actes , as the ( d ) remoouall of the gods ( that aeneas brought from troy ) from place to place by them-selues : ( e ) tarquins cutting of a whetstone ( f ) the epidaurian serpents ( g ) accompanying esculapius in his transportation to rome : the ( h ) drawing on of the shippe that brought berecynthia's statue from phrygia ( being other-wise not to bee mooued by so huge strength of men and beasts ) by one woman with her girdle , in testimony of her chastitie : and the ( i ) carrying of water from tyber in a siue by a ( k ) vestall , thereby acquitting her selfe from an accusation of adultery . these , nor such as these , are comparable to those , done in presence of the people of god , eyther for rarity or greatnesse . how much lesse then the strange effects of those artes which the pagans them-selues did legally prohibite , namely of magicke and theurgie , ( l ) many whereof are meere deceptiones visus , and flatte falsehoods indeed , as the ( m ) fetching downe of the moone , till ( saith lucan ) shee spume vpon such hearbes as they desire . now though some in their arte seeme to come neere others of the saints wonderous deeds , yet their end that discerneth the latter ones farre to excell the first , theirs . for their multitude , the more sacrifi●…ices they desire , the fewer they deserne . but ours doe but prooue vnto vs one , that needeth no such , as hee hath shewed both by his holy writte , and whole abolishment of them ceremonies afterwards . if therefore these angels require sacrifice , then are these their betters that require none , but referre all to god : for herein they shew their true loue to vs , that they desire not our subiection to them , by sacrifice , but vnto him in contemplation of whome is their felicitie , and desire to see vs ioyned to him from whome they neuer are seperate . but suppose the other angells that seeke sacrifices for many , and not for one onely , would not haue them for them selues , but for the gods they are vnder ; yet for all this are the other to bee preferred before them , as beeing vnder b●… one god , to whome onely they referre all religion , and to none other : and the other no waye daring to forbid this god all worshippe , to whome the former ascribe all . but if they bee neyther good angels nor gods , ( as their proud falsenesse prooueth ) but wicked deuills , desiring to share diuine honours with that one glorious god , what greater ayde can wee haue ag●…inst them then to serue that god , to whome those good angells serue , that ch●…ge vs to sacrifice not to them but vnto him , to whome our selues ought to bee a sacrifice ? l. vives . plato ( a ) did●… it i●…●…is in many places : all things with-out vertue , and the knowledge of the true 〈◊〉 is vile and abiect . ( b ) per-●…gikes ] of 〈◊〉 , to burne , most like●… ( c ) all which ] by sacrifice ( saith ualerius ) are the presages of visions and thunders procured . the hetrurians vsed the arte , and numa brought it to rome . it is much mentioned in 〈◊〉 , seneca , liuie , and other latine authors . procurare is in this place to sacrifice to such a 〈◊〉 ( as fitteth the time ) to make the euent prosperous . ( d ) remoouall ) ual. lib. . they were brought to lauinium , and placed there by aeneas , and being borne to alba by ascanius , the●…●…ned to their other seate againe : and because they might bee perhaps se●…retly rem●… ▪ they were brought to alba againe , and they departed the second time . ( e ) tarquins ] hee ●…ing to increase the number of his trained souldiors , actius naeuius the augur forb●… ●…till hee had beheld the auguries . tarquin , to scoffe his arte : presage by th●… arte ( 〈◊〉 hee ) whether my thoughts shall come to passe : it shall ( quo●…h actius , out of his 〈◊〉 : ) 〈◊〉 this whetstone ( quoth tarquin ) with this razour . hee did ●…t in that full presence , and whilest he liued euer after was honourably respected , and had a statue erected h●… in that 〈◊〉 where it was done ( namely the consistorie ) with a whe●…tone and a r●…zor , as te●… of the fact . liu. lib. . g●…ero de diuinat lib. . but they say actius cut it , not tarquin . ( f ) 〈◊〉 epidaurian ] this is that aesculapius that was brought from his temple ( fiue miles 〈◊〉 ●…aurus ) to rome , in forme of a serpent . the great deuill it was surely ( saith lactan●…●…out ●…out dissembling : for the scriptures call him a serpent , and ●…herecides the syrian 〈◊〉 ●…y all haue serpentine feete . ( g ) accompanying ] nay the serpent it selfe was aes●… , vnlesse they held him inuisible , and this serpent his companion visible . aesculapius 〈◊〉 ●…ted with a serpent wound about a rodde , and called ophinchus , that is , the 〈◊〉 〈◊〉 was a statute also that phisitians should vse snakes . higin . histor. caelest . plini●… t●…kes the snake was sacred to him , because it is so medicinable : but macrobius saith , be●… is so quick-sighted . horace . cur in amicorum vitium tam cernis acutum , quam aut aquila , aut serpens epidaurius ? why doost into thy friends ill carriage prye , with a quick eagles , or a serpents eye ? 〈◊〉 ●…ing ] the ship that came from pessinuns with the mother of the gods , sticking im●… in tyber , on ground , q. claudia a vestall , ( slandered for incontinencie because 〈◊〉 to goe handsome ) tooke hir girdle , and knitting it to the shippe , praide berecyn●…●…ee ●…ee knew her chaste to follow her , and so shee did , where-vpon claudia had a statue 〈◊〉 the goddesses temple , that stood safe when the temple was twise burned , liu. l. . 〈◊〉 . ualer . maximus . ( i ) carrying of water ] a diuerse reading : but of no mo●… ( 〈◊〉 ) a uestall ] turria . ualer . lib. . ( l ) many ] mens thoughts often make them 〈◊〉 see that which they see not indeede , and this is often done by a phant●…sme , or ap●… ▪ and hence is most of our reportes of spirites walking , arisen . yea the spirits them●… deceiue our sences : which is no wonder , seeing that our iuglers can doe the like 〈◊〉 〈◊〉 mayn , which if another should doe , you should haue some make a miracle of : 〈◊〉 dooings truely are admirable , and their manner very harde to conceiue . some 〈◊〉 are not done but by the deuils meanes : not so : they are but the quick conuey●… and exercise , their swift motion preuenting our eye-sights : so doth hee that 〈◊〉 bread and blowes forth meale : and hee that drinkes , and letts it out at his throate . 〈◊〉 ●…ople will maruell to see them eate daggers , spue heapes of needles , laces , and 〈◊〉 〈◊〉 to speake of the trickes of naturall magicke , making men looke headlesse , and 〈◊〉 like asses●…●…nd spreading a vine all ouer the roome . many know the reasons hereof : 〈◊〉 ●…e written of and easily done by men , much more by the deuils , that are such cunning 〈◊〉 . that the pagans suspected their gods myracles to bee but illusions , or saigned ●…tions , ualerius sheweth plainely , lib. . i know ( saith hee ) the doubtfull opinion of 〈◊〉 , concerning the gods speach and apparitions , obiected to mens ●…ares and eyes , but 〈◊〉 they are old traditions , let vs beleeue their authors , and not detract from the autho●… reuerend and antique doctrine . and liuie saith in diuerse places that the dangerous 〈◊〉 mens thoughts so scrupulous , that they beleeued and reported farre more myra●… were true . ( m ) fetching downe ] of the magicians power lucan writeth thus . — illis et sydera primum , praecipiti deducta polo phaebeque serena , non aliter diris verborum obsessa venenis , palluit et nigris , terrenisque ignibus arsit . quam si fraterna prohiberet imagine tellus , i●…sereretque s●…as flammis c●…lestibꝰ vmbras . et patitur tant●…s cātu depress●… labores , do●…ec suppositas propior despumet in herbas . — they first disroab'd the spheres , of their cleare greatnes , and phaebe in her station , with blacke enchantments and damn'd inuocation , they strike as red , or pale , and make her fade , as if the sunne casting earths sable shade vpon her front , this alteration made , so plague they her with harmes , till she come nyer , and spume vpon such herbes as they desire . so in uirgil , a witch saith shee can turne the course of the starres . aeenid . . and apuleius his witch could weaken the gods , and put out the starres . and ouid saith of medea . illa reluctātē cursu deducere lunā nititur , & tenebras addere solis ●…quis . she workes to fetch swift phaebe from her chaire , and wrap the sunnes bright steeds in darkned ayre . for they beleeued that charmes would fetch the moone downe from heauen . uirg . pharma●… . carmin●…●…el ●…lo possunt deducere lunā : charmes force the siluer moone downe from her spheare : and phaedras nurse in seneca's hippolitus , worshipeth the moone in these termes . sic te lucidi vultus ferant , et nube ruptâ , cornibꝰ puris eas : sic te gerentē frena nocturni ●…theris , detrab●…re nunquam thessali cantus queant . so be thy face vnshrouded , and thy pure hornes vnclouded ! so be thy siluer chaire farre from the reach of all the charmes that the thessalians teach . and in these troubles they held that making of noyse helped the moone , and kept her from hearing the inchaunters words : whervpon they sounded cymballs , and bet vpon drummes and b●…sens : for this , they thought a singular helpe . propert. cantus et é curru lun●…m deducere tētant , et facerent , si nō aer●… repulsa sonent . charmes seeke to draw downe phaebe from her seating , and would , but for the noyse of basens beating . and i●…all speaking of a woman that was an euerlasting prater , saith : vn●… laboranti , p●…terit succurrerre lunae . her onely voyce would keepe the moone from charmes . they vsed it also in eclipses , not knowing their cause . pliny speaking of the first declarers hereof saith : 〈◊〉 ●…n , and learned that discouered much in the law of nature , more then others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of s●… starres or some mischiefe to beefall them in their eclipses , pindarus 〈◊〉 〈◊〉 ( both great schollers ) were subiect to this feare , the fayling of the sunne and moones light ▪ 〈◊〉 ( said they ) the power of witchcraft vpon them , and therefore men b●… it from them 〈◊〉 〈◊〉 ●…d confused sounds . nor is it any wonder those learned men shoul●… beleeue that the moone was set from heauen , when as there was a sort of men ( since wee co●… remember ) that beleeued that an asse had drunke vp the moone , because drinking in the 〈◊〉 where it shonne , a cloud came on the sudden , and couered it : so the asse was impriso●… ▪ 〈◊〉 ●…ing had a very lawfull , and orderly tryall , was ripped vppe , to haue the moone 〈◊〉 of his belly , to shine in the world againe . ( n ) she spum'd ] this they held was the 〈◊〉 of cerberus dogge vnto the moone , hecate , or proserpina , and the enchantresses , 〈◊〉 it much in their witch-crafts . of the arke of the testament and the miracles wrought to confirme this law and promise . chap. . 〈◊〉 we of god , giuen by the angels , commaunding the worship of one god , and forbidding all other , was put vppe in an arke called the arke of the 〈◊〉 : vvhereby is meant that god ( to whose honour all this was 〈◊〉 was not included in that place or any other , because hee gaue them 〈◊〉 answers from the place of the arke , and shewed miracles also from 〈◊〉 : but that the testament of his will was there : the law ( that was 〈◊〉 vppon tables of stone and putte in the arke ) beeing there : vvhich 〈◊〉 in their trauell , carryed in a tabernacle , gaue it also the name of 〈◊〉 ●…nacle of the testament , which the priestes with due reuerence did 〈◊〉 ▪ and their signe was a pillar of a clowd in the day , which shone in the night 〈◊〉 ▪ and when it remoued , the tents remoued , and where it stayed , they rested . 〈◊〉 , the law had many more great testimonies giuē for it , besides what i haue 〈◊〉 besides those that approached out of the place where the arke stood : for 〈◊〉 ●…ey and the arke were to passe iordan , into the land of promise , the waters 〈◊〉 lef●… them a dry way ▪ besides hauing borne it . times about the first citty th●… 〈◊〉 their foe , and ( as the ●…and was then ) slaue to paganisme , the wals fell flatte 〈◊〉 ●…thout ruine or battery . and when they had gotten the land of promise , & 〈◊〉 arke ( for their sins ) was taken from them , and placed by the victor idola●…●…ir ▪ cheefe gods temple , and lockt fast in , comming againe the next day , 〈◊〉 ●…nd their idoll throwne downe and broken all to peeces : and being terrifi●…●…se prodigies ( besides a more shamefull scourge ) they restored the arke 〈◊〉 they tooke it from . and how ? they set it vpon a carriage yoking kine in 〈◊〉 ●…eifers ▪ ) whose calues they tooke from them , and so ( in tryal of the diuine 〈◊〉 ●…rn'd them loose to go whether they would : they without guide came ●…ght to the hebrwes , neuer turning again for the bleating of their calues , but ●…ought home this great mistery to those that honoured it : these and such like ●…thing to god , but much to the terror and instruction of man. for if the phi●…ers ( cheefely the platonists ) that held the prouidence of god to extend 〈◊〉 thing great and small , by the proofe drawne from the seueral formes ●…auties of herbs and flowers as wel as liuing creatures , were held to be more 〈◊〉 perswaded then the rest : how much more do these things testifie the deity ●…ing to passe at the houre when this religion was taught , that commaundeth ●…tion of one god , the onely louing and beloued god , blessing all , limi●…●…hese sacrifices in a certaine time , and then changing them into better by 〈◊〉 priest : and testifiing hereby that hee desireth not these , but their signifi●… , not to haue any honour from them neither , but that we by the fire of 〈◊〉 might be inflamed to adore him , and adhere vnto him , which is al for our 〈◊〉 good , and addeth nothing to his . against such as deny to beleeue the scriptures , concerning those miracles shewne to gods people . chap. . vvil any one say there was no such miracles ; all is lyes ? hee that sayth so and takes a way the authority of scripture herein , may as well say that the gods respect not men . for they had no meane but miracles , to attayne their worship , wherein their pagan stories shew how far they had power to proue them-selues alwayes rather wonderfull then vsefull . but in this our worke ( whereof this is the tenth book ) we deale not against atheists , nor such as exclude the gods from dealing in mans affaires , but with such as preferre their gods , before our god , the founder of this glorious citty : knowing that he is the creator inuisible & im●…table of this visible and changeable world , and the giuer of beatitude , from none of his creatures , but from him-selfe intyrely . for his true prophet sayth : it is good for me to adhere vnto the lord. the phylosophers contend about the finall good ( a ) to which all the paines man takes hath relation . but hee sayd not , it is good for mee to bee wealthy , honourable or inuested a king : or ( as some of the phylosophers shamed not to say ) it is good for mee to haue fulnesse of bodily pleasure : or ( as the better sort sayd ) it is good for mee to haue vertue of minde : but hee sayd : it is good for me to adhere vnto god. this had hee taught him , vnto whom : onely both the angels , and the ( b ) testimony of the law doe reach all sacrifice to bee due : so that the prophet became a sacrifice vnto him , beeing inflamed with his intellectuall fire , and holding a fruition of his ineffable goodnesse in a holy desire to bee vnited to him . now if these men of many goddes in the discourse of their miracles , giue credence to their historyes and magicall ; or ( to speake to please them ) theurgicall bookes , why should not the scripture bee beleeued in these other , who are as farre beyond the rest as hee is aboue the others , to whom onely these our bookes teach all religious honour to bee peculiar ? l. vives . to ( a ) which al tully ( stoically ) diuided mans offices or duties into two parts , absolute , referred to the absolute vertues , wisdome , &c. and so to good ends , and this the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latines rectum , a thing well done , conteyning all vertuous acts : the other is referred to the rules of commō life , and hath alwaies a probable reason why it hath this effect rather then that . this is called medium , a meane or community , possible to be drawne to a wise or to a foolish euent . such actions concerne common weales ▪ honours , ritches . &c. ( b ) testimony of ] miracles , saith one copy , and another otherwise , all comes to one purpose . the reason of that visible sacrifice that the true religion commands vs to offer vnto one god. chap. . but as for those that thinke visible sacrifices pertaine to others , and inuisible to him , as onely inuisible , as greater to the greater , and better to the better , ( 〈◊〉 : the duties of a pure heart , and an holy will ) verely these men conceiue not that the other are symbols of these , as the sound of words , are significations of things . vvherefore as in our prayses and prayers to him , wee speake vocall wordes , but offer the contents of our hearts , euen so we in our sacrifice , know that wee must offer thus visibly to none but him to whome our hearts must be an inuisible sacrifice for then the angels , and predominate powers doe ( a ) reioyce with vs and further vs with all their power and ability . but if wee offer vnto them , they are not willing to take it , and when they are personally sent downe to men , they expresly forbidde it . and this the ( b ) scriptures testifie : some held that the angels were eyther to haue adoration , or ( that which wee owe only to god ) sacrifice : but they were forbidden , and taught that al was only gods & lawfully giuen him . and those angels the saints did follow ( c ) paul & barnabas beeing in lycaonia , the people ( for a miraculous cure ) held them goddes , and would haue sacrificed vnto them , but they humbly and godlyly denyed it , and preached that god vnto them in whome they beleeued but the wicked spirits do affect it onely because they know it to be gods onely due . for ( as porp●…yry and others thinke ) it is the diuine honours , not the smels of the offerings that they delight in . for those smels they haue plenty , and may procure them-selues more if they list . so then these arrogant spirits affect not the smoake ascending from a body , but the honours giuen them from the soule , which they may deceiue and domineere ouer , stopping mans way to god , and keeping him from becomming gods sacrifice , by offering vnto other then god. l. vives . reioyce ( a ) with ] the angels reioyce at mans righteousnes . 〈◊〉 . . ( c ) scriptures ] ioh●… would haue worshipped the angel that was sent him , but he sorbad him , willing him rather to worshippe god , whome he ( as his fellow seruant ) serued . apoc. . ( c ) paul ] being in lyaconia ( a part of asia ) preaching gods word , and curing a lame man by gods power , the people said they were gods , calling barnabas ioue , & paul ( that preached ) mer●…ury the pretended god of speach . so they prepared them sacrifices , but the apostles were angry , and ●…orbad it , fearing to take to them-selues , the due of god. of the onely and true sacrifice , which the mediator be tweene god and man became . chap. . vvherefore the true mediator , being in the forme of a seruant , made mediator betweene god and man , the man christ iesus , taking sacrifices with his father , as god , yet in in the seruile forme choose rather to bee one then to take any , least some hereby should gather that one might sacrifice vnto creatures , by this is hee the priest , off●…ring , and offerer . the true sacrament whereof is the churches daily sacrifice : which being the body of him the head , ( a ) learneth to offer it selfe by him . the ancient sacrifices of the saints were all diuers types of this also , this beeing figured in many and diuers , as one thing is told in many words , that it might be commended ( b ) without tediousnesse . and to this great and true facrifice , all false ones gaue place . l. vives . learneth ( a ) to ] or saith she offereth by him , so the coleyne & bruges copies haue it : but the other is good also . ( b ) without tediousnesse ] for variety easeth that , and in discourse he that repeateth one thing twise of one fashion , procureth loathing , but vary it a thousand wayes , and it will stil passe pleasing . this is taught in rhetorike . and it is like that which q. flam●…ius in liuie , saith of the diuers sauces : therfore the types of the old law that signified one thing , were diuers , that men might apprehend the future saluation with lesse surfet , and the 〈◊〉 persons , amongst so many might find one wherby to conceiue what was to come . of the power giuen to the diuels , to the greater gloryfying of the saints that haue suffered martyrdome , and conquered the ayry spirits , not by appeasing them , but adhering to god. chap. . the diuells hadde a certayne temporary power allowed them , whereby to excite such as they possessed , against gods citty , and both to accept sacrifices of the willing offerers , and to require them of the vnwil●…g , yea euen to extort them by violent plagues : nor was this at all preiudicial , but very commodious for the church , that the number of mar tirs might bee fulfilled : whom the citty of god holds so much the dearer , because they spe●… their blood for it against the power of impiety : these now ( if the church admi●… the words vse ) we might worthily call our ( a ) heroes . for this name came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iuno , and therefore one of her sonnes ( i know not which ) was called he●… ▪ the mistery beeing , that iuno was queene of the ayre , where the heroes ( the well deseruing soules ) dwell with the daemones . but ours ( if wee might vse the word ) should be called so , for a contrary reason , namely not for dwelling with the daemones in the ayre , but for conquering those daemones , those aereall powers , and in them , all that is called iuno : whome it was not for nothing , that the poets made so enuious , and such an opposite to ( c ) good men beeing deified for their vertue . but vnhappily was virgill ouer-seene in making her first to say , aeneas conquers men , and then to bring in helenus warning aeneas , as his ghostly father in these wordes . iunoni cane vota libens , dominamque potentem , supplicibus supera donis — purchas'd great iunos ( d ) wrath with willing prayers and ( e ) conquer'd her with humble gifts — and therfore porphyry ( though not of him-selfe ) holds that a good god or genius neuer commeth to a man till the bad be appeased : as if it were of more powe●… then the other , seeing that the bad can hinder the good for working , and must be intreated to giue them place , wheras the good can do no good vnlesse the others list , and the others can do mischeefe maugre their beards . this is no tract of true religion ▪ our martirs do not conquer iuno , that is the ayry powers , that mallice their vertues , on this fashion : our heroes ( if i may say so ) conquer no●… her●… by humble gifts but by diuine vertues . surely ( f ) scipio deserued the name of african rather for conquering africa , then for begging or buying his honour of his foes . l. vives . our ( a ) heroes ] plato in his order of the gods , makes some lesse then ayry daemones , and more then men , calling them demi-gods : now certainly these bee the heroes : for so 〈◊〉 they called that are begotten of a god and a mortall , as hercules dionysius , aeneas , aesc●…pius , romulus , and such : one of whose parents being a god , they would not call them bare men , but somewhat more , yet lesse then the daemones . and so holds iamblicus . hierocles the s●… ( relating pythagoras his verses , or as some say philolaus his ) saith that angels and heroes ( as p●…to saith ) are both included in the ranke of daemones : the celestiall are angels , the earthly he●… ▪ the meane daemones . but pythagoras held ( quoth he ) that the goddes sonnes were called he●… daemones : and so they are , in that sence that hesiod cals the men of the golden age , ter●… daemones : for hee putteth a fourth sort of men , worse then the golden ones but better then the third sort , for the heroes . but these and the other also he calleth men , and semi-gods : saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — a blessed kinde of heroes they were surnamed semi-gods — to wit , those y● plato meaneth : for these ar more ancient & venerable then they that ●…ailed 〈◊〉 iason in the fatal ship , & sought in the war of troy. for hesiod cals thē warlike , and thence 〈◊〉 me●…der saith ) were they held wrathful , & violent : if any one went by their temples ( called 〈◊〉 〈◊〉 must passe in reuerend silence , least hee should anger the heroes , and set altogether by the ●…es . and many such temples were er●…cted in greece . 〈◊〉 mentioneth diuers to vliss●…s , t●…talus , and acrisius . the latines hadde them also : plin. lib. . mentioneth of one . pla●…o deriues heros , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue : because the loue betweene a god or goddesse and a mortall ▪ produced the heroes . some draw it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speake , because they were eloquent states-men . hierocles allowes the deriuation from loue , but not in respect of the birth , but their singular loue of the gods , inciting vs to the like . for ia●…blichus saies they rule ouer men , giuing vs life ▪ reason , guarding and freeing our soules at pleasure . ( but we haue showne these to be the powers of the soule , and each one is his owne daemon ) some deriue it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earth , they being earthly daemones . for so hesiod calleth the good soules departed , and pythagoras also , bidding 〈◊〉 ●…orship the earthly daemones . homers interpretor liketh this deriuation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) in one language is earth : and of earth was mankind made . capella ( nupt. lib. . ) sayth that all between vs and the moone , is the kingdome of the manes and father dis. but in the highest part are the heroes , and the manes below them : and those heroes , or semi-gods , haue soules and holy mindes in mens formes , and are borne to the worlds great good : so was hercules , dionys ▪ tryptole●…s &c. and therefore the name comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iuno because shee rules the ayre , whither the good soules ascend , as hierocles witnesseth in these verses of pythagoras or philolaus , relating their opinion herein . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if quit from earthly drosse to heau'n thou soare then shalt thou be a god , and dye no more . but plato thinketh them to become sea-goddes : i beleeue because hee holdes them grosser bodyed then the daemones whome he calleth purely a●…reall : and so thought fitte to giue them h●…bitation in the most appropin quate part of nature , the water . hera also the latines vse for a lady or a queene : v●…rg . aen. . and so heroes , if it deriue from hera , may bee taken for ●…ords or kinges . ( b ) one of her sonnes ] i thinke i haue read of this in the greeke commenta●…es , but i cannot remember which : these things ( as i said before ) are rather pertinent to chance then schollership . ( c ) good mens ] as to hercules , dionysius and aeneas . ( d ) great ] the translation of hera . for proserpina whom charo●… ( aeneids . ) calls lady , is the infernal iuno . and i●… the celestiall is called the great , and the infernall also ( saith seruius . ) for father dis , is called iupiter infernall . so claudian sings in the silent ring of the spirits , at the wedding of or●…s and proserpina . nostra parens iuno , tuque●…germane tona●…tis et gener , vnanimis con●…ortia d●…cite somni m●…tuaque alternis 〈◊〉 〈◊〉 . iuno our mother , and thou ioues great sonne and brother , sweetly may you take your rest , linckt in each others armes ▪ and breast to breast . and protesilaus in lucian , calls plato , iupiter . ( e ) conquer ] shewing ( saith donate ) that the greatest enemies are sooner conquered by ob●…ysance then opposition . ( f ) scipio ] the first generall that euer got sur name from his prouincial conquests , was p. cornelius scipio , publius his sonne . hee subdued af●…ica ▪ and s●…buerted haniball , and was instiled african . i speake of generals and prouinciall conquests : coriolanus had that name from the conquest of a towne , and sergius fi●…enas , was so surnamed for subduing the fidenates . from whence the saints haue their power against the diuels and their pure purgation of heart . chap. . godly men doe expell the aëreall powers opposing them , from their possession by ( a ) exorcismes , not by pacification : and breake their temptations by prayer , not vnto them but vnto god , against them . for they conquer nor chayne no man but by the fellowship of sinne . so that his name y● took on him humanity , and liued without sinne , confoundes them vtterly . hee is the priest and sacrifice of the remission of sinnes : hee the mediator betweene g●… da●… man , euen the man christ iesus by whome wee are purged of sinne , and re●…led vnto god : for nothing seuers man from god but sinne , which not our me●… , but gods mercy wipeth off vs : it is his pardon , not our power , for all the po●… that is called ours , is ours by his bountyous goodnesse ; for wee should thinke 〈◊〉 well of our flesh , vnlesse wee liued ( b ) vnder a pardon all the while wee are in the flesh . therefore haue we our grace by a mediator , that beeing polluted by the flesh , we might be purged by the like flesh . this grace of god wherein his great mercy is shewne vs , doth rule vs by faith in this life , and after this life is ended , wi●… transport vs by that vnchangeable truth unto most absolute perfection . l. vives . by ( a ) exorcisme ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to admire : augustine translate sit so , and exorcista , an ad●…rer : and exorcismus , admiration . the exorcist expelleth the diuell from the chatecum●…nist , ere he be baptised . august . symbol . it is the third of the lesser orders of the churh : they are 〈◊〉 all seauen . of this and of exorcisme before baptisme read petrus lumbardus : sentent . lib. . 〈◊〉 . & . ( b ) vnder a pardon ] vnder the law of sinne and infirmity , least any one should exto●… him-selfe . all the good wee doe , comes from god , by whose pardon wee are vnhusked of the old man , sinne : and by him we liue in iustice . of the platonists principle in their purgation of the soule . chap. . porphyry saith that the oracles sayd that neyther the sunnes nor moones teletae could purge vs , and consequently , the teletae of no goddes can . for if the sunnes and moones ( the cheefe gods ) cannot , whose is more powerfull ? but the oracles answered ( quoth hee ) that the beginnings may : least one should thinke that vppon the denyall of this power to the sunne and moone , some other god of the multitude might doe it . but what beginnings hee hath as a platonist , wee know . for hee speakes ( a ) of god the father , the son called in greeke the fathers intellect : but of the spirit , not a word : at least not a playne one : though what he meaneth , by a meane betweene the two , i cannot tell : for if he follow ( c ) plotin●… in his discourse of the three priuie essences , and would haue this third , the soules nature : hee should not haue put it as the meane betweene the father and the son . for plotine puts it after the fathers intellect , but porphyry in calling it the meane , interposeth it betweene them . and this hee sayth as well as hee could , or would : but we cal it neither the fathers spirit alone , nor the sonnes , but both . the philosophers speake freely , neuer fearing to offend religious eares in those incomprehensible misteries : but wee must lay our wordes to a ( d ) line , that wee produce no impious error , by our freedome of speech concerning these matters . wherfore when we speake of god , we neither talke of two principles , nor three as ●…e may not say there were two goddes or three , though when wee speake of the father , the sonne or the holy ghost , we say that each of these is god. nor say we with the sabellian heretikes , that he that is the father is the sonne , and hee that is the holy ghost is the father and the sonne , but the father is the sons father , and the sonne the fathers sonne , and the holy spirit both the fathers and the sonne●… , but neyther father nor sonne . true then it is that man is purged by none but the ●…ginning , but this beginning is by them too variably taken . l. vives . of ( a ) god the ] it is a question that hath troubled many , whether the phylosopher had any notion of the ▪ trinity ? first , we our selues , to whome the mistery of redemp●…on is reuealed , haue but a small glance ( god knowes ) of that radiant light . but what the phylosophers of old wrote hereof is easily apparant that they spoke it ▪ rather then knew what they spoke , it is so obscure . these secrets belonged not to their discouery . it sufficed them to attaine the vnity of god : and if ( by gods inspiration ) they spoke oughtt concerning the trinity , it was rather to serue as a testimony of the future truth against their maisters op●…ns ▪ then to expres any vnderstanding they had therof them-selues . aristotle writes ( de 〈◊〉 et mund●… l. ) y● the pythagorists placed perfection in three , the beginning , midst , and end : and this nu●… b●… they vsed in religion . thence some hold that theocritus his witch said , to three i offer , three i holy call : but virgill more plaine : terna tibi haec primum triplici diuersa colore lycia circundo , terque haec altaria circum effigiem duco●…numero deus impare gaudet first wrap i these three thornes ( to frame my spel ) three times about the shape : the altars then we compasse thrice : god loues od numbers well . and zeno calleth logos , fate , necessity , god , and ioues soule . but plato seemes farre more plain : for ( socrates in his de re p l. . ) hauing disputed sufficiently of the nature of good , and affirmed that he held it too great a theame for any mans discourse to containe , saith thus : but o you happy men , let vs leaue to say what is good vntill another time : for i hold it vtterly incomprehensible of mans minde . but my desire at this time is to expresse what the son of this good is , which is most like to good it selfe : if you wil i wil proceed , if not let it alone . then glaucus replied that hee should go on with the son and leaue the father till another time . so he proceeds to discourse of the birth , and sonne of good , and after some questions , saith : that good , is as the sun , and the son is as the light we haue from the sun . and in his epistle to hermias he speaketh of such as were sworne to fit studies , and ( the muses sister ) lerning by god , the guide & father of al things past , and to come . and in his epinomis hee saith that by that most diuine word , was the world and al therin created . this word , did so rauish the wise man with diuine loue , that he conceiued the meanes of beatitude . for many say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is meant of the word , not of the world , and so wee haue vsed it in the eighth book , speaking of plato's opinion of beatitude . so that plato mentions the father and the son expresly , mary the third he thought was indeclareable . though hee hold that in the degrees of diuinity , the soule of the world , the third proceedeth from the beginning , and the begininnings sonne , mens ▪ which soule ( if one would stand for plato ) might easily be defended to be that spirit that mooued upon the waters , which they seeme to diffuse through the whole masse , and to impart life and being to euery particular . and this is the trine in diuinity of which he writeth to dionysius aenigmatically , as him-selfe saith . al thinges are about the king of al , and by him haue existence : the seconds about the second , and y● thirds about the third . i omit to write what trismegistus saith , & iamblichus from him : we are all for the platonist : but i cannot omitte serapis his answer to thules ( the king of egipt in the troian wars ) who inquyring of him who was most blessed , had this answer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. first god and then the sonne , and next the spirit , all coëternall , one in act , and merit . ( b ) the son ] porphyry ( explaning plato's opinion , as cyril saith against iultan ) puts three essences in the deity : god almighty . . the creator . . the soule of the world : nor is the deity extended any further . plato & he both , cal the creator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fathers intellect , with the poets ( though obscurely ) touch at , calling minerua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , borne without a mother , the wisedom brought forth out of the fathers brain ▪ ( c ) plotine ] he w●…ote a book of the three persons or substances : y● . first hee maketh absolute , and father to the second , that is also eternall and perfect . hee calleth the father mens also in another place , as plato doth : but the word arose from him : for hee sayth ( de prou●…d . lib. . ) in the begining all this whole vniuerse was created by the mens ( the father ) and his worde . ( d ) alme ] religion tyeth vs to haue a care how wee speake herein . ( e ) sabellians ] they said that the person of the father , and ●…f the son was all one , because the scripture saith : i and the father am one of the true onely beginning that purgeth and renueth mans whole nature . chap. . bvt porphyry beeing slaue to the malicious powers ( of whome hee was ashamed , yet durst not accuse them ) would not conceiue that christ was the beginning ▪ by whose incarnation wee are purged , but contemned him in that flesh which he assumed to be a sacrifice for our purgation , not apprehending the great sacrament , because of his diuell-inspired pride , which christ the good mediator by his owne humility subuerted , shewing him-selfe to mortals in that mortal state which the false mediators wanted , and therefore insulted the more ouer mens wretcheds soules : falsely promising them succors from their immortality . but our good and true mediator made it apparant , that it was not the fleshly substance , but sinne that is euil : the flesh and soule of man may be both assumed , kept , and putte off without guilt , and bee bettered at the resurrection . nor is death , though it be the punishment of sinne ( yet payd by christ for our sinnes ) to bee anoyded by sinne , but rather , if occasion serue , to bee indured for iustice . for christs dying , and that not for his owne sinne , was of force to procure the pardon of all other sinnes . that hee was the beginning , this platonist did not vnderstand , else would hee haue confessed his power in purgation . for neither the flesh nor the soule was the beginning , but the word , all creating . nor can the flesh purge 〈◊〉 by it selfe , but by that word that assumed it , when the word became flesh & dwels in vs. for hee speaking of the mysticall eating of his flesh ( and some that vnderstood not beeing offended at it , and departing , saying : this is a hard saying , who can heare it ? ) answered to those that staid with him : it is the spirit that quickneth , the flesh profiteth nothing . therfore the beginning , hauing assumed flesh and soule , mundifieth both in the beleeuer . and so when the iewes asked him who hee was , hee answered them , that hee was the ( a ) beginning , which our flesh and bloud beeing incumbred with sinfull corruption , can neuer conceiue , vnlesse he by whome wee were , and were not , doe purifie vs. wee were men , but iust wee were not . but in his incarnation our nature was , and that iust , not sinfull : this is the mediation that helpeth vp those that are falne , and downe : this is the seed that the angels sowed , by dictating the law wherein the true worship of one god was taught and this our mediator truly promised . l vives . the ( a ) beginning ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . augustine will haue the sonne to bee a beginning , but no otherwise then the father , as no otherwise god. and this hee takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for , valla and erasmus say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be no nowne here , but an aduerbe , as , in the beginning . i wil speake my minde here of briefly : though the phraze be obscure and perhaps an hebraisme , as many in the new testament are : christ seemeth not to say hee is the beginning : but beeing asked who hee was , he hauing no one word to expresse his full nature to all their capacities , left it to each ones minde to thinke in his minde what he was , not by his sight but by his wordes : and to ponder how one in that bodily habite , could speake such thinges . it was the deity that spake in the flesh , whence all those admirable actes proceeded . therefore he said , i am hee 〈◊〉 the beginning , and i speake to you vsing a mortall body as an instrument , giuing you no more precepts by angels , but by my selfe . this answer was not vnlike that , giuen to moyses ; i am that i am : but that concerned gods simple essence and maiesty , this was more later , and declared god in the f●…me of man. that all the saints in the old law , and other ages before it , were iustified only by the mistery , and faith of christ. chap. . by the fayth of this mistery might the ancient saints of god also bee iustified ( together with godly life ) not only before the law was giuen the hebrewes , ( for they wanted not gods instructions nor the angels ) but also in the very 〈◊〉 of the law , though they seemed to haue carnall promises in the types of spyr●…al thinges , it being therefore called the old testament . for there were prop●…s then that taught the promise as wel as the angels , and one of them was he ●…se sacred opinion of mans good , i related before : it is good for me to adhere vn●… . in which psalme the two testaments are distinguished . for first , hee ●…ng those earthly promises abound so to the vngodly ) saith his ( b ) feete slipp●… , and that he was almost downe , as if hee had serued god in vayne , seeing that ●…ty that hee hoped of god was bestowed vppon the impious : and that hee laboured sore to know the reason of this , and was much troubled vntill hee entred into the sanctuary of god , and there beheld their endes whome hee , ( in errour ) thought happy . but then ( c ) as hee saith , hee saw them east downe in their ex●…on , and destroyed for their iniquity , and that all their pompe of temporall 〈◊〉 was become as a dreame , leauing a man when hee is awake , frustrate of ●…ed ioyes hee dreamed off . and because they shewed great here vpon 〈◊〉 ( saith hee ) in thy citty thou shalt make their image bee held as nothing . 〈◊〉 good it was for him to seek those temporalties at none but gods hands ●…weth ●…aying , i was as a beast before thee , yet was i alwaies with thee as a beast ●…erstanding . for i should haue desired such goodes as the wicked could not 〈◊〉 with mee : but seeing them abound with goods , i thought i had serued thee 〈◊〉 end , when as they that hated thee inioyed such felicity . yet was i alwaies with 〈◊〉 fought no other goddes to begge these thinges vppon . and then it follow●… . thou hast holden me by my right hand , thou hast guided me by thy will , and hast as●… into glory . as if all that which he saw the wicked inioy were belonging 〈◊〉 left hand , though seeing it , he had almost falne . what haue i in heauen but 〈◊〉 ( sayth he ? ) and would i haue vpon earth but thee ? then hee doth checke him●… iustly , for hauing so great a good in heauen ( as afterwards hee vnderstood ) 〈◊〉 yet begging so transitory , frayle and earthen a thing of god here below : ( d ) 〈◊〉 heart faileth , and my flesh , but god is the god of mine heart . a good fayling , to 〈◊〉 the lower and elect the loftyer . so that in another psalme he sayth : my soule ●…geth and fainteth for the courtes of the lord. and in another : my heart fainteth 〈◊〉 thy sauing health . but hauing sayd both heart and flesh fainteth : hee reioyned not , the god of mine heart and flesh , but the god of my heart : for it is by the heart that 〈◊〉 ●…sh is cleansed , ( as the lord sayth ) cleanse that which is within , and then that 〈◊〉 is without shall be cleane : then he calleth god his portion , not any thing of 〈◊〉 , but him-selfe . god is the god of my heart , and my portion for euer . because 〈◊〉 mens manifold choyces , he chose him only . for ( e ) behold ( saith he ) they 〈◊〉 ●…thdraw them-selues from them , shall perish : ( f ) thou destroyest al them that go 〈◊〉 from thee , that is , that make them-selues prostitute vnto many gods : and then ●…owes that which is the cause i haue spoken al this of the psalme : as for me , it is good for mee to adhere vnto god , not to withdraw my selfe , nor to goe a whoring . and then is our adherence to god perfect , when all is freed that should bee freed . but as wee are now , the hold is , i put my trust in the lord god , for hope that is seene , is no hope , how can a man hope for that which he seeth , savth the apostle . but when we see not our hope , then we expect with patience : wherein lette vs do that which followeth , each one according to his talent becomming an angell , a messenger of god , to declare his will , and praise his gratious glory . that i may declare all thy workes ( saith hee ) in the gates of the daughter of sion : this is that gloryous citty of god , knowing and honouring him alone : this the angells declared , inuiting vs to inhabite it , and become their fellow cittizens in it . they like not that wee should worship them as our elected gods , but with them him that is god to vs both : nor to sacrifice to them : but with them , be a sacrifice to him . doubtlesse then , ( if malice giue men leaue to see the doubt cleared ) al the blessed immortalls that enuy vs not ( and if they did , they were not blessed ) but rather loue vs , to haue vs partners in their happinesse , are farre more fauourable and beneficiall to vs , when wee ioyne with them in sacrificing our selues to the adoration of the father , the sonne and the holy spirit . l. vives . which ( a ) psal. . diuinely soluing of this question of the phylosophers : why ( one god ruling all ) haue the good so often hurt , and the bad so much good ? or epicurus his dilemma : if there be a god , whence is euill ? if none , whence is good ? augustine recites some verses , and we wil breefely interpose here and there a word . ( b ) feete slipped ] or moued by the vnworthy euent , to take another way , it seeming to him to haue done so little good in this . ( c ) them ] all things ( saith the wise man ) are secret vntil the end , but then the good life helps , and the bad , hurts : the one rewarded and the other plagued : for then all appeareth in truth . ( d ) my heart . ] a sanctified man in all his troubles and faintings of strength and counsell , still keepes heart-hold of god , making him his portion for euer : loose he all thinges , god he will neuer loose . augustine ( me thinks ) applyeth this to the defect of spirit , through the vehement desire of celestiall comfortes . for the soule will languish into much loue , and lose all the selfe in entyre speculation of that it affecteth . or he may meane , that although all bodily meanes of strength or state , do faile a good man , yet his minde will stil sticke firmely vnto god , and entertaine a contempt of all worldly wealth , and all guifts of wit , or fortune , in respect of this god , this onely ritches , and heritage . ( e ) behold ] therefore is it good to adhere to him from whom who-soeuer departeth , perisheth . ( f ) thou destroyest ] wee ought to keepe our soule chaste , as the spouse of god : which if it go a whoring , after the desires and lusts of the world , neglecting god , hee casteth it off as a man doth his dishonest wife , and diuorceth it from him . and this is the death of the soule , to leaue the true life thereof . of porphyry his wauering betweene confessing of the true god , and adoration of the diuels , chap. . me thinkes porphrry ( i know not how ) is ashamed of his thevrgicall acquaintance . hee had some knowledge of good , but he durst not defend the worshippe of one god , against the adoration of many . hee sayd there were some angels , that came downe and taught theurgike practisers thinges to come : and others that declared the will of the father vpon earth , and his altitude and immensity . now whether would hee haue vs subiect to those angels that declare the will of the father vyon earth , or vnto him whose wil they declare . t' is plain , hee biddeth vs rather imitate them then inuocate them : why then wee need not feare to giue no sacrifices to these blessed immortals , but referre it all freely vnto god. for questionlesse that which they know to bee due to that god onely in whose participation they are blessed , they will neuer ascribe to them-selues either by figures or significations . this is arrogance proper to the proud and miserable diuels , from which the zeale of gods subiects and such as are blessed b●… coherence with him , ought to be farre seperate . to which blessed coherence it behou●…●…e angels to fauour our attaynement , not arrogating our subiection to 〈◊〉 , but declaring god the meane of both our coherences vnto vs. why fea●… thou now ( philosopher ) to censure these aduerse powers , enemies both to the true god and true vertue ? thou saidst but ( a ) now that the true angels that re●…le gods will , do differ from them that descend vnto men that vse theurgicall●…rations ●…rations . vvhy dost thou honour them so much as to say they teach diuine ●…ges ? how can that be , teaching not the will of the father ? ( a ) those now are they whom the malicious theurgike bound from purging the soule of the good 〈◊〉 vvhome hee could not loose , for all that they desired to be lette loose , and 〈◊〉 〈◊〉 him some good . doubtest thou yet that those are wicked diuels ? or dost 〈◊〉 ●…ssemble for feare of offending the theurgikes , whose curiosity inueigled 〈◊〉 so , that they made theee beleeue they did thee a great pleasure in teaching 〈◊〉 this damnable cunning ? darest thou extoll that maliciousplague ( no pow●… 〈◊〉 is a slaue , and no regent ouer the enuious , aboue the ayre , into heauen , and doe the starry goddes , or the starres them-selues such , foule disgrace as to place it amongst them . l. vives . 〈◊〉 ( a ) but now ] the old copies read distinxisti for dixisti : but the sence is not alte●… a tittle . ( b ) those now ] hee had sayd before that the euill daemon hinders the 〈◊〉 ●…at the first must depart ere the latter could come to worke effect . and of the chal●…●…ome another malicious fellow hindered from being purged in soule . of porphyry his exeeding apuleius in impiety . chap. . ●…w much more tollerable was the error of apuleius thy fellow sectary who ●…on fessed ( spite of his teeth , for all his honouring of them ) that the diuels 〈◊〉 the moone onely were subiect to perturbation ! quitting the gods aethere●…●…th ●…th visible as the sun , moone , &c. and inuisible also from these affects , by all 〈◊〉 arguments hee could deuise . plato taught thee not this thine impiety , but thy 〈◊〉 maisters , to thrust vp mortall vices amongst the aethereall powers , that the gods might instruct your theurgike in diuinity : which notwithstanding thou in thine intellectual life makest thy selfe excel : putting art theurgike as not necessary for thee , but for others that will be no phylosophers , yet thou teachest it , to repay 〈◊〉 maisters , in seducing those to it that affect not phylosophy , yet holding it of 〈◊〉 vse for a phylosopher as thou thy selfe art : so that all that fancy , not phylo●… , ( which being hard to attayne is affected by few ) might by thine autho●… inquire o●…t theurgikes , and of them attaine ( no intellectuall but ) a spirituall ●…cation . and because the multitude of those , do farre exceed the phyloso●… , therefore more are drawne to thy vnlawfull magicall maisters , then to 〈◊〉 schooles , for this the vncleane diuell ( those counterfeyt aethereall●…es ●…es whose messenger thou art become ) promised thee , that such as were purged by theurgy should neuer returne to the father , but inhabite 〈◊〉 ayre amongst the aethereall goddes . but those whome christ came 〈◊〉 〈◊〉 those diuelish powers , indure not this doctrine . for in him haue 〈◊〉 〈◊〉 mercyfull purification of body , soule and spirit . for therefore put hee on 〈◊〉 man without sinne , to cleanse whole man from sinne : i wish thou hadst kno●… 〈◊〉 him , and laid the cure of thy selfe vppon him rather then vpon thine o●…ne fra●…e , weake vertue , or thy pernicious curiosity . for hee which your owne ( a ) oracles ( as thou writest ) acknowledged for holy and immortall , would neuer haue deceiued thee . of whome also that famous poet saith ( poetically indeed ) as vnder a another person , but with a true reference to him , ( b ) te duce si qua manent sceleris vestigia nostri irritaperpetua soluent formidine terras . thy conduct all sinnes markes from man shall cleare , and quit the world of their eternall feare . speaking of those steppes of sinne ( if not sinnes ) which by reason of our infirmity may haue residence in the great proficients of righteousnesse , and are cured by none but christ , of whome the verse speaketh . for virgill ( c ) spoke it not of himselfe , as he sheweth about the fourth verse of his eglogue , where hee saith vltima cumaei venit iam carminis aetas : time , and sybilla's verse are now new met . playnly shewing hee had it from sybilla cumaea . but those theurgikes ( or rather fiendes in the shapes of goddes ) doe rather putrifie the purifie mens hearts by their false aparitions , and deceiptfull illusion in change of formes . for how should they cleanse another , beeing vncleane them-selues ? otherwise could they not be bound by the charmes of the enuious , eyther to feare to infect , or to enuy to bestow the good they seemingly were about to doe . but it sufficeth that thou confessest that neyther the soules intellectuall part is made pure , nor the spiritual , ( that is vnder the other part ) eternall by art theurgike . but christ promiseth this eternity , and therfore ( to thy owne great admiration , and deepe greefe ) the world flocketh to him ( d ) . vvhat of that that thou canst not deny that the theurgikes doe often erre and draw others into the same blindenesse , and that it is a most playne error to become supplyant to those angelicall power ? and then ( as though thou hadst not lost thy labour in the former assertion ) thou sendest such as liue not intellectually to the theurgikes to bee purged in the mindes spirituall part . l. vives . your ( a ) oracles ] of this in the . booke . ( b ) te duce ] seruius refers all this eglogue to the ciuill wars in assinius pollio's consulship , that in his time they should end , and all the feare bee exti●…ct . but they out-lasted him . hee was consul with domitius aenobarb●… , the fourth veare of his triumvirship . ( c ) spoke it not ] the whole eglogue is nothing but sy●… verses , which being enygmatically spoken of christ , and the time touched in certaine misti●… tokens , virgill obseruing it to bee neere hand , thought they meant some of the rom●… princes , and ●…o attributes them to saloninus pollio's son . ( d ) what of ] or , which because thou canst not deny , thou dost so falter in thy doctrine , and contrary thy selfe , that first th●… teachest that the theurgikes &c. and this is the better reading of the two . what perswasions blinded porphiry from knowing christ the true wisdome . chap. . thus drawest thou men into most certaine error , and ( a ) art not ashamed of it being a professor of vertue and wisdome , which if thou truely respected , thou woldest haue knowne christ the vertue , and wisdome , of god the father , and not ( b ) haue left his sauing humility for the pride of vaine knowledg . yet thou confessest that the vertue of ( c ) continence onely , without theurgy , and with those teletae ( thy frutlesse studies ) is sufficient to purge the soule spiritually . and once thou saidst that the teletae eleuate not the soule after death as they do now , nor benefit the spirituall part of the soule after this life : and this ( d ) thou tossest , and tumblest , onely ( i thinke ) to shew thy selfe skilfull in those matters , and to please curious eares , or to make others curious . but thou dost well to say this art is dangerous both ( e ) for the lawes against it , and for the ( f ) performance of it . i would to god that wretched men would heare thee in this , and leaue the gulfe , or neuer come neare it , for feare of being swallowed vp therein . ignorance ( thou saist ) and many vices annexed therevnto , are not purged away by any teletae but only by the fathers intellect , his mens , that knoweth his will. but that this is christ thou beleeuest not : contemning him for assuming flesh of a woman ; for being crucified like a fellon , because thou thinkest it was fit that the eternall wisedome should contemne those base things , and be imbodied in a most eleuated substance . i but he fulfills that of the prophet , i will destroy the wisedome of the wise , and cast away the vnderstanding of the prudent . hee doth not destroy his wisdome in such as hee hath giuen it vnto , but , that which others ascribe to themselues , who haue none of his , and therefore the apostle followes the propheticall testimony , thus , where is the wise ? where is the scribe ? where is the ( g ) disputer of the 〈◊〉 ●…ath not god made the wisedome of this world foolishnesse ? for seeing the world by wisdome knew not god in the wisdome of god , it pleased god by the foolishnesse of preaching to saue them that beleeue . seeing also that the iewes require a signe , and the grecians seeke after wisdome . but we preach christ crucified , a stumbling blocke vnto the iewes , and foolishnesse vnto the grecians . but vnto them that ( h ) are called both iewes and grecians we preach christ , the power , and wisdome of god : for the ( i ) foolishnesse of god is wiser then men , and the weaknesse of god is stronger then men . this now the wise and strong in their owne conceit do account as foolish , and weake . but this is the grace that cures the weake , and such as boast not proudly of their false happinesse , but humbly confesse their true misery . l. vives . art not ( a ) ashamed . an old phrase in the latine , malum non te pudet . ( b ) haue left . ] for he was first of our religion , and afterwards fell from it , and railed at it like a mad man. ( c ) c●…ce . ] de abst . animal . continence and frugality eleuate the soule and adioyne it vnto god. but plato is farre more learned and elegant vpon this poynt in his charmides : shewing 〈◊〉 temperance purgeth the mind , and is the onely cure of an infected conscience , that no ●…er enchantments can cleanse the soule from corruption . ( d ) tossest . ] porphyry is most ab●… in his tantologies , as wee may see in that common booke of his de predicabilibus . ( e ) for the lawes . ] plato for bad it , and the ciuill lawes do so also , sub pana . ( f ) performance . ] being ●…gerous if it be failed in : for the deuils will be angry , and doe the vnperfect magitian much mischiefe , as many horrible examples haue testified : for they loue perfect impiety , from 〈◊〉 there is no regresse vnto piety . therefore they terrifie men there vnto . ( g ) disputer 〈◊〉 and naturalist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is referred to the philosophers immoderate iang●… ▪ ( h ) 〈◊〉 to godlinesse and piety , and made cittizens of god , ( i ) foolishnesse ] uulgarius 〈◊〉 crosse foolish , because it seemed so : yet is it wiser then men ; for the philosophers kept a 〈◊〉 about trifles and superfluities , whilest the crosse produced the worlds redemption . an●… 〈◊〉 deity seemed weake in beeing nailed to the crosse : yet is it farre more strong then 〈◊〉 not onely because the more wee seeke to suppresse it , the more it mounteth and sprea●… but also because the strongest deuill was bound and crushed downe by christ in 〈◊〉 weake forme . of the incarnation of our lord iesus christ , which the impious platonists shame to acknowledge . chap. . thou teachest the father and his sonne , calling him his intellect , and their meane ( by which wee thinke thou meanest the holy spirit ) calling them after your manner , three gods. wherein though your words bee extrauagant , yet you haue a little glympse of that we must all relye vpon . but the incarnation of the vnchangeable sonne , that saueth vs all , and bringeth vs all to that other which we beleeue and relie vpon , that you shame to confesse . you see your true country ( though a long , long way off ) and yet you will not see which way to get thether . thou confessest that the grace to vnderstand the deity , is giuen to a very few . thou saiest not , few like it , or few desire it ; but , is giuen to a few , fully confessing the guift of it to lye in gods bountie , and not in mans sufficiencie . now thou playest the true ( a ) platonist and speakest plainer , saying , that no man in this life can come to perfection of wisdome : yet that gods grace and prouidence doth fulfill all that the vnderstanding lacketh , in the life to come . o hadst thou knowne gods grace resident in iesus christ our lord ! o that thou couldst haue discerned his assuming of body and soule to bee the greatest example of grace that euer was ! but what ? in vaine doe i speake to the dead : but as for those that esteeme thee for that wisdome or curiositie in artes , vnlawfull for thee to learne●… perhaps this shall not be in vaine . gods grace could neuer bee more grace●…y extolled , then when the eternall sonne of god , came to put on man , and made man the meane to deriue his loue to all men : whereby all men might come to him , who was so farre aboue all men , beeing compared to them , immortall to mortall , vnchangeable to changeable , iust to vniust , and blessed to wretched . and because hee hath giuen vs a naturall desire to bee eternally blessed , hee remaining blessed , and putting on our nature , to giue vs what wee desired , taught vs by suffering to contemne what wee feared . but humility , humilitie a butthen vnacquainted with your stiffe neckes , must bee the meane to bring you to credence of this truth . for what , can it seeme incredible to you ( that knowe such things , and ought to inioyne your selues to beleeue it ) can i●… seeme incredible to you , that god should assume mans nature and bodye ? you giue so much to the intellectuall part of the soule ( beeing b●… humaine ) that you make it consubstantiall with the fathers intellect , which you confesse is his sonne . how then is it incredible for that son●… to assume one intellectuall soule to saue a many of the rest by ? now nature teacheth vs the cohaerence of the body and the soule to the making of a f●… man. which if it were not ordinary were more incredible then the other . for wee may the more easily beleeue that a spirit may cohere with a spirit ( beeing both incorporcall , though the one humaine , and the other diuine ) then a corporall body with an incorporeall spirit . but are you offended at the strange child-birth of a virgin ? this ought not to procure offence , but rather pious admiration , that he was so wonderfully borne . or dislike you that hee changed his body after death and resurrection into a better , and so carried it vp into heauen being made incorruptible , and immortall ? this perphappes you will not beleeue , because porphyry saith so often in his worke de regressu aniae , ( whence i haue cited much ) that the soule must leaue the body intirely , ere it can bee ioyned with god. but that opinion of his ought to be retracted , seeing that both hee and you doe hold such incredible things of the worlds soule animating the huge masse of the bodily vniuerse . for plato ( b ) teacheth you to call the world a creature , a blessed one , and you would haue it an eternall one . well then how shall it be eternally happy , and yet neuer put off the body , if your former rule be true ? besides , the sunne , moone , and starres , you all say , are creatures , which all men both see , and say also . but your skill ( you thinke ) goeth farther : calleth them blessed creatures , and eternally with their bodies . why doe you then forget or dissemble this , when you are inuited to christianity , which you otherwise teach and professe so openly ? why will you not leaue your contradictory opinions ( subuerting them-selues ) for christianitie , but because christ came humbly , and you are all pride ? of what qualitie the saints bodyes shall be after resurrection , may well bee a question amongst our greatest christian doctors , but wee all hold they shall be eternall , ( c ) and such as christ shewed in his resurrection . but how-so-euer seeing they are taught to bee incorruptible , immortall , and no impediment to the soules contemplation of god , and you your selues say that they are celestiall bodies immortally blessed with their soules ; why should you thinke that wee cannot bee happy without leauing of our bodies , ( to pretend a reason for auoyding christianitie ) but onely as i said , because christ was humble , and you are proud ? are you ashamed to bee corrected in your faults ? a true character of a proud man. you that were plato's ( d ) learned schollers , shame to become christs , who by his spirit taught a fisher wisdome to say , in the beginning 〈◊〉 the worde , and the word was with god and god was the word . the same was in the beginning with god : all things were made by it , and without it was made nothing ( e ) that was made . in it was life , and the life was the light of men . and the light shineth in the darkenesse , and the darknesse comprehended it not . ( f ) which beginning of saint iohns gospell , a certaine platonist ( as olde holy ( g ) simplictanus afterwards bishop of millaine tolde mee ) sayd was fitte to bee written in letters of golde , and set vp to bee read in the highest places of all churches . but those proud fellowes scorne to haue ggd their maister , because the word became 〈◊〉 , and dwelt in vs. such a thing of nothing it is for the wretched to be sicke and weake , but they must axalt them-selues in their sickest weaknesse , and shame to take the onely medicine that must cure them : nor doe they this to rise , but to 〈◊〉 a more wretched fall . l. vives . true ( a ) ●…latonist plato in phaed. & epinon , hereof already , booke the . ( b ) teacheth in his timaeus . ( c ) and such . ] sound , incorruptible , immortall , pertaking with the soule in happinesse . phillip . . we looke for the sauiour , euen the lord iesus christ who shall change our vile body that 〈◊〉 may be fashioned like vnto his glorious body . &c. ver . . ( d ) learned . ] what an insolent thing is it to boast of wisdome ? as if plato were ashamed of his maister socrates that said , hee knew nothing ? and did not glory in all his life that he was scholler to that stone cutters sonne , and that all his wisdome whatsoeuer was his maisters ? and as if socrates him-selfe ( in plato and xenophon chiefe founders of that discipline ) did not referre , much of his knowledge to aspasia and diotima his two women instructers , ( e ) that was made . ] the point is so in the greeke as we haue lest it : as if the world should become nothing but for the care of the creator , as the philosophers held . the coleyn copy also pointeth it so , but wee must let this alone , as now . ( f ) which beginning . ] augustine confess . lib. . saith that hee had read the beginning of saint iohns gospell . in the beginning was the word , in plato , but not in the same words . amelius the platonist saith . and this was that word , by which all things were made , that were made , yet being eternall ( as heraclitus saith ) and disposed in their order and dignity with god ( as the other barbarian held ) that word was god , and with god , and by it was all things made , and it was the life and being of all things that were made , thus farre amelius , calling saint iohn a barbarian . but we teach it out of plato , that by the word of god were althings made , and out of plotine that the sonne of god is the creator : numerius will not haue the first ; god to be the creator , but the second . ( g ) simplicianus . ] bishop of millaine , a friend of augustines , betweene whome many letters were written . he being but as yet a priest , exhorted , augustine , to vse his wit in the study of holy writ . gennad . catolog . viror ▪ illustr . what opinions of plato , prophiry confuted , and corrected . chap. . if it be vnfit to correct ought after plato , why doth porphiry correct such , and so many of his doctrines ? ( a ) sure it is that plato held a transmigration of mens soules into beasts : yet though ( b ) plato the learned held thus , porphiry his scholler iustly refuted him , holding that mens soules returned no more to the bodies they once left , but into other humane bodies . hee was ashamed to beleeue the other , least the mother , liuing in a mule , should cary her sonne ; but neuer shamed to beleeue the later , though the mother liuing in some other maid might beecome her sonnes wife . but how farre better were it to beleeue the sanctified and true angels , the holy inspired prophets ; him that taught the comming of christ , and the blessed apostles , that spread the gospell through the world ? how farre more honestly might we beleeue that the soules returne but once into their own bodies : rather then so often into others ? but as i said , porphiry reclaimed this opinion much in subuerting those bestial transmigrations , and restraining them only to humaine bodies . he saith also that god gaue the world a soule , that it learning the badnesse of the corporall substance by inhabiting it , might returne to the father , and desire no more to be ioyned to such contagion . wherin though he erre something ( for the soule is rather giuen to the body to do good by , nor should it learne any euill but that it doth euil , ) yet herein he exceeds , corrects all the platonists , in houlding that the soule being once purified and placed with the father , shal neuer more suffer worldly inconuenience . wher he ouerthrowes one great platonisme : viz. that the dead are continually made of the liuing & the liuing of the dead : prouing that ( c ) platonical position of virgill false , wher hee saith that the soules being purified . & sent vnto th' elisian fields ( vnder which fabulous name they figured the ioyes of the blessed ) were brought to drinke of the riuer lethe that is to forget things past . scilicet immemores supera vt conuexa reuisent rursus & incipiant in corpora velle reuerti . the thought of heauen is quite out of the brayne . now gin the wish to liue on earth againe . porphiry iustly disliked this , because it were foolish to beleeue that men being in that life which the onely assurance of eternity maketh most happy , should desire to see the corrupton of mortality , as if the end of purification were still to returne to n●…w pollution , for if their perfect purification require a forgetfulnesse of all euills : and that forgetfulnesse produce a desire in them to be imbodied againe , and consequently to bee againe corrupted , truely the height of happyinesse , shall be the cause of the greatest vnhappynesse : the perfection of wisdome the cause of foo●…nesse , and the fullnesse of purity , mother vnto impurity . nor can the ●…oule e●…r be blessed , being still deceiued in the blessednesse : to be blessed it must be se●…e : to be secure it must beleeue it shal be euer blessed , and that falsely , because it must sometimes be wretched : wherefore if this ioy must needs rise of a false cause , how can it be truely ioyfull ? this prophiry saw well , and therefore held that the soules once fully purified returned immediatly to the father , least it should bee any more polluted with the contagion of earthly and corruptible affects . l. vives . sv●… ( a ) it is . ] plato , pythagorizing , held that the soules after death passed into other bo●… ●…n his timaeus , an●… his last de repub. and in his phaedrus also , in which last hee pro●…ds the necessity of the adrastian law , commanding euery soule , that hath had any true sp●…lation of god to passe straight to the superior circle without impediment : and if it perseuer there , then is it to become blessed eternally , continuing the former course , but if it ●…ge that , and fall vnder the touch of punishment , then must it returne to a body . and if it 〈◊〉 〈◊〉 come to those aforesaid degrees , then the knowledge maketh it a philosopher , the next degree vnder it , a king , emperour , or valiant man : the third , a magistrate , or the father of a 〈◊〉 : the fourth , a phisitian or chirurgian : the fift , a priest or a prophet , the sixth , a poet , the ●…nth a tradesman , or an husband man : the eight , a sophister , or guilder , the ninth a ty●… . thus do soules passe vnto life and passing that well , are exalted , if not depressed , for it is . yeares ere the soule returne to his first state : no soule recouereth his broken wings be●… that time , but hee that hath beene a true philosopher ; for he that passeth three courses so , shall bee reinstalled at . yeares end : for the rest , some of them shall bee bound vnder the earth in paines , and others inuested with blisse in heauen , at the prefixed time of iudgm●… , but all shall returne to life after a . yeares , and each one shall haue his choice , so that some that were men before , become beasts , and some that were beasts before , men , if so bee that they were euer men before : for that soule that neuer looked vpon truth , shall neuer haue 〈◊〉 forme . this is platonisme . now plato speaking of these choices , in his last de repub , saith that their election still flolloweth the fashions of their former liues . so that orpheus his soule chose a swan to liue in , nor would become a woman for his hate of them . thamiris soule went 〈◊〉 a nightingale , and a swans soule went into a man : aiax into a lion , agamemnon into 〈◊〉 ●…gle , and thersites into an ape . ( b ) plato . ] some read , plotine . prophyry writes that in the 〈◊〉 yeare of gallienus his raigne hee came into italy , plotine being then fifty yeares of age , 〈◊〉 that hee heard him fiue yeares . and plotine was a direct platonist in this theame of trans●…gration of soules . so that both their names may well be recited in the text . ( c ) platonicall . ] plato de rep. li. . saith , that the soules go into the l●…thean field , wherein groweth nothing , and there they all ly downe and drinke of the riuer amelita , and those that drinke largly , forget al things . ( amelita indeed is obliuion , or neglect of things past , ) this done they fall a sleepe , and about mid-night , a great thunder awaketh them , and so they returne to life . anchises in uirgil speaketh of these in this manner . has omnes vbi mille rotam voluere per annos , lethaum ad fluuium deus euocat , agmine maguo , scilicet immemores &c. — and when the thousand yeares are come and gone , god calls them all to letha , euery one . so they forget what is past , and respect not what is to come : and this they doe not willingly but of necessity . against the platonists holding the soule coeternall with god. chap. . bvt altogether erronious was that opinion of some platonists importing the continuall and ( a ) necessary reuolution of soules from this or that , and to it againe : which if it were true , what would it profit vs to know it ? vnlesse the platonists will preferre them-selues before vs , because we know not that they are to be made most wise in the next life , and blessed by their false beleefe ? if it bee absurd and foolish to affirme this , then is porphyry to be preferred before all those transporters of soules from misery to blisse , and back againe : which if it be true , then here is a platonist , refuseth plato for the better : and seeth that which he saw not , not refusing correction after so great a maister , but preferring truth before man , and mans affection . why then doe we not beleeue diuinity in things aboue our capacitie , which teacheth vs that the soule is not coeternall with god , but created by god ? the platonists refuse , vpon this ( seeming sufficient ) reason , that that which hath not beene for euer , cannot be for euer . i but plato saith directly that both the world , and the gods , made by that great god in the world , had a beginning , but shall haue no end , but by the will of the creator , endure for euer . but they haue a ( b ) meaning for this , they say this beginning concerned not time , but substitution : for ( c ) euen as the foote ( say they ) if it had stood eternally in the dust , the foote-step should haue beene eternall also , yet no man but can say , some foote made this step ; nor should the one be before the other , though one were made by the other : so the world , and the god there-in haue beene euer coeternall with the creators eternitie , though by him created . well then , put case the soule bee and hath beene eternall ; hath the soules misery beene so also ? truly if there be some-thing in the soule that had a temporall beginning , why might not the soule it selfe haue a beginning also ? and then the beatitude , being firmer by triall of euill , and to endure for euer , questionlesse had a beginning , though it shall neuer haue end . so then the position that nothing can be endlesse that had a temporall beginning , is quite ouer-throwne . for the blessednesse of the soule hath a beginning but it shall neuer haue end . let our weaknesse therefore yeeld vnto the diuine authoritie , and vs trust those holy immortalls in matter of religion , who desire no worship to them-selues , as knowing all is peculiar to their and our god : nor command vs to sacrifice but vnto him to whom ( as i said often ) and must so still ) they and wee both are a sacrifice to be offered , by that priest that tooke our manhood , and in that this priesthood vpon him , and sacrificed himselfe euen to the death for vs. l. vives . and ( a ) necessary ] plato subiects the soule both in the body , and without the body vnto the power of the fates , that after the reuolution of life , death must come : and after the purification of the soule , life againe : making our time in the body , vncertaine , but freeing vs from the body a . years . this reuolution they held necessary , because god creating but a se●…nūber of soules in the beginning the world should otherwise want men to inhabite it , it being so 〈◊〉 , and we so mortall . this , virgill more expresly calls a wheele , which being once turned about , restores the life that it abridged : and another turning , taking it away againe , both br●… things to one course . this from death to death , that , from life to life : but that worketh by death , and this by life . ( b ) a meaning ] it is well knowne that plato held that god created the world . but the question is , whether it began temporally , some yeares ago , or had no tem●…ll beginning . plutarch , atticus , and seuerus held that plato's world had a beginning ●…porall , but was neuer to haue end : but crantor , plotine , porphyry , iamblichus , proculus and 〈◊〉 ( all platonists ) thought that it neuer beganne , nor neuer should haue end . so doth 〈◊〉 , adioyning this and pythagoras his opinion in one , for plato , pythagorized in all na●… questions . this cicero , iustine martir and boetius doe subscribe vnto also . plato ( ●…th apuleius de deo ▪ socrat. ) held all these gods to bee true , incorporeall liuing and eternall : 〈◊〉 neither beginning nor end . yet apuleius in his dogma platonis , affirmes that pla●… taught vncertainely concerning the worlds beginning , saying one while , it had an origi●… , and another while , it had none . ( c ) euen as ] our philosophers disputing of an 〈◊〉 that is coequall in time and beeing with the cause , compare them to the sunne and the 〈◊〉 light . of the vniuersall way of the soules freedome , which porphyry sought amisse , and therefore found not : that onely christ hath declared it . chap. . this is the religion that containes the vniuersall way of the soules freedome : ●…or no where els is it found but herein . this is the ( a ) kings high way that leads to the eternall dangerlesse kingdome , to no temporall or transitory one . and ●…reas porphyry saith in the end of his first booke , de regressu animae , that there 〈◊〉 〈◊〉 one sect yet , either truely philosophicall , ( b ) indian or chaldaean that teachet●… this vniuersall way : and that hee hath not had so much as any historicall rea●… of it , yet hee confesseth that such an one there is , but what it is hee knoweth 〈◊〉 ( so insufficient was all that hee had learnt , to direct him to the soules true ●…me and all that himselfe held , or others thought him hold : for he obser●… want of an authority fit for him to follow ) but whereas hee saith that 〈◊〉 of the true philosophy euer had notice of the vniuersall way of the soules 〈◊〉 , he shewes plaine that either his owne phylosophy was not true , or els 〈◊〉 〈◊〉 wanted the knowledge of this way , and then , still , how could it be true ? for 〈◊〉 vniuersall way of freeing the soules is there but that which freeth all soules , 〈◊〉 cōnsequently without which none is freed ? but whereas he addeth indian or chaldaean , he giues a cleare testimony , that neither of their doctrines contai●… this way of the soules freedome yet could not he co●…ceale , but is stil a telling 〈◊〉 〈◊〉 from the chaldaeans had hee the diuine oracles . what vniuersall way 〈◊〉 doth hee meane , that is neither receiued in philosophy nor into those pa●… disciplines that had such a stroke with him in matters of diuinity , ( because 〈◊〉 with them did the curious fond superstition , inuocation of all angells ) 〈◊〉 which he neuer had so much as read of ? what is that vniuersall way , not peculiar to euery perticuler nation but common to ( c ) all the world and giuen to it by the power of god ? yet this witty philosopher knew that some such way thers was . for hee beleeues not that gods prouidence would leaue man-kinde without a meane of the soules freedome . he saith not , there is no such , but that so great and good an helpe is not yet knowne to vs , nor vnto him : no meruell : for prophyry was yet all ( d ) for the world , when that vniuersall way of the soules freedome , christianity , was suffered to be opposed , by the deuills and their seruants earthly powers , to make vp the holy number of martires ( e ) that is , witnesses of the truth , who might shew that all corporall tortures were to be endured for aduancement of the truth of piety . this porphyry saw , and thinking persecution would soone extinguish this way , therefore held not this the vniuersall , not conceiuing that that which he stucke at , and feared to endure in his choice , belonged to his greater commendation and confirmation . this therefore is that vniuersal way of the soules freedome , that is granted vnto all nations out of gods mercy , the knowledge whereof commeth , and is to come vnto all men : wee may not , nor any hereafter , say , why ( f ) commeth it , so soone , or , why so late , for his wisdome that doth send it , is vnsearcheable vnto man. which he well perceiued when he sayd , it was not yet receiued , or knowne vnto him : he denied not the truth thereof , because he as yet , had it not . this i say is the way that will free all beleeuers , wherein abraham trusting , receiued that diuine promise , in thy seede shall all the nations bee blessed . abraham●… as a chaldaean , but for to receiue this promise , that the seede which was disposed by the angells in the mediators power , to giue this vniuersall way of the soules freedome vnto all nations , he was commanded to leaue his owne land and kinred , and his fathers house . and then was hee first freed from the chaldaean superstitions , and serued the true god , to whose promise he firmely trusted . this is the way recorded in the prophet . god bee mercifull vnto vs and blesse vs : and shew vs the light of his countenance and bee mercifull vnto vs. that thy way may be knowne vpon earth : thy sauing health among all nations . and long aft●…r . abrahams seede beeing incarnate , christ sayth of himselfe , i am the way , the truth and the life . this is the vniuersall way , mentioned so long before by the prophets . it shal be in the last daies that the ( g ) mountaine of the house of the lord shal be prepared in the toppe of the mountaines , and shal be exalted aboue the hills and all nations shall flie vnto it . and many people shall goe and say , come let vs goe vppe to the mountaine of the lord , to the house of the god of iacob , and hee will teach vs his way , and wee will walke therein . for the lawe shall goe forth of syon , and the word of the lord from ierusalem . this way therefore is not peculiar to some one nation but common to all . nor did the law , and word of god stay in ierusalem , or syon , but come from thence to ouerspread all the world . therevpon the mediator being risen from death sayd vnto his amazed and amated disciples . al things must be fulfilled which are written of mee in the law , the prophets and the psalmes . then opened hee their vnderstanding , that they might vnderstand the scriptures , saying , thus it behooued christ to suffer and to rise againe from the dead the third day : and that repentance and remission of sinnes should be preached in his name amongst all nations beginning at ierusalem . this then is the vniuersall way of the soules freedome , which the saints and prophets ( beeing at first but a fewe as god gaue grace , and those all hebrewes , for that estate was in a ( h ) manner consecrated ) did both adumbrate in their temple , sacrifice and priest-hood , and fore-told also in their prophecy , often mistically , and some-times plainely . and the mediator himselfe and his apostles , reuealing the grace of the new testament , made plaine all those significations , that successe of precedent times had retained , as it pleased god , the miracls which i spoke of before euermore giuing confirmation to them . for they had not onely angelicall visions , and saw the ministers of heauen , but euen these simple men relying wholy vpon gods word , cast out deuills , cured diseases , ( i ) commanded wild-beasts , waters , birds , trees , elements , and starres , raised the dead . i except the miracles , peculiar to our sauiour , chiefly in his birth , and resurrection , shewing in the first , the mistery of ( k ) maternall virginity , and in the other the example of our renouation . this way cleanseth euery soule , and prepareth a mortall man in euery part of his , for immortality . for least that which prophyry calls the intellect should haue one purgation , the spirital another , and the body another , therefore did our true and powerfull sauiour take all vpon him . besides this way , ( which hath neuer failed man-kinde , either ( l ) in prophecies , or in their ( m ) performances ) no man hath euer had freedome , or euer hath or euer shall haue . and wheras porphyry saith he neuer had any historicall notice of this way , what history can be more famous then this that lookes from such a towring authority , downe , vpon all the world ? or more faithfull , since it so relateth things past , as it prophecyeth things to come : a great part whereof wee see already performed , which giueth vs assured hope of the fulfilling of the rest . porphyry , nor euer a platonist in the world can contemne the predictions of this way , ( albee they concerne but temporall affaires ) as they doe all other prophecies and diuinations of what sort soeuer : for them , they say they neither are spoken by worthy men , nor to any worthy purpose : true , for they are either drawne from inferiour causes , as 〈◊〉 can presage much ( n ) concerning health , vpon such or such signes : or cls the vncleane spirits fore-tell the artes that they haue already disposed of , ( o ) confirming the mindes of the guilty and wicked , with deedes fitting their words , or words fitting their deedes , to get themselues a domination in mans infirmity . but the holy men of this vniuersall way of ours neuer respect the prophecying of those things , holding them iustly , trifles : yet doe they both know them and often fore-tell them to confirme the faith in things beyond sence , and hard to present vnto plainnesse . but they were other , and greater matters which they , ( as god inspired them ) did prophecy : namely the incarnation of christ , and all things thereto belonging , and fulfilled in his name , repentance and conuersion of the will vnto god , remission of sinnes , the grace of iustice , faith , and increase of beleeuers throughout all the world , destinction of idolatry , temptation for triall , mundifying of the proficients , freedom from euill , the day of iudgement , resurrection , damnation of the wicked , and glorification of the city of god in 〈◊〉 eternall kingdome . these are the prophecies of them of this way : many are fullfilled , and the rest assuredly are to come . that this streight way , leading to the knowledge and coherence of god , lieth plaine in the holy scriptures , vpon whose truth it is grounded : they that beleeue not ( and therefore know not ) may oppose this but can neuer ouerthrow it : and therefore in these ten bookes i 〈◊〉 spoken ( by the good assistance of god ) sufficient in sound iudgements , ( though some expected more ) against the impious contradictors , that preferre 〈◊〉 gods before the founder of the holy citty whereof wee are to dispute . the 〈◊〉 fiue of the ten , opposed them that adored their gods for temporall respects : 〈◊〉 fiue later , against those that adored them for the life to come . it remaines now according as wee promised in the first booke , to proceede in our discourse of the two citties that are confused together in this world and distinct in the other , of whose originall , progresse and consummation , i now enter to dispute , e●…●…oking the assistance of the almighty . l. vives . kinges ( a ) high ] or road : the kinges , the pr●…tors , and the soldiors way the lawes held holy . ( b ) indian ] the gymnosophists , and the brachmans , much recorded for admirable deeds and doctrine . ( c ) all the world ] therfore is our fayth called catholike , because it was not taught to any peculiar nation , as the iewes was , but to all mankind excluding none : all may be saued by it , and none can without it : nor hath euery nation herein ( as they haue in paganisme ) a seuerall religion . but for the other , the romaines had those gods and this worship , and the grecians others : the french others from theirs , spaine , scythia , india , persia , all seuerall . b●… all that professe christ haue one god , and one sacrifice ( d ) all for the world ] liuing vnder diocletian , a sore persecutor of christianity . ( e ) witnesses ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a witnesse . ( f ) ●…hy c●…eth ] why came it not ere now ? or so . ( g ) mountaine ] some bookes , leaue out , of 〈◊〉 ●…se ▪ the . read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the mount of the lord and house of our god. ( h ) i●…●…er ] it was the beginning , or seminary of gods church . ( i ) commanded ] some adde , the deuills to depart : but it is needlesse . ( k ) maternall ] the mistery is that nothing that o●… sauiour touched , is stained , or corrupted . ( l ) in prophecies ] in moyses lawe . ( m ) performances ] in our law , by apostles , and other holy preachers . ( n ) concerning health ] or , to befal the health , better . ( o ) confirming ] or , the rule of which they challenge to themselues , in fitting wicked a●…fections with correspondent effects . for they can vse their powers of nature farre m●…re knowingly then we , in procuring health or sicknesse . finis lib . the contents of the eleuenth booke of the city of god. 〈◊〉 . of that part of the worke wherein the de●…ion of the beginnings and ends of the ●…es , the heauenly and earthly are de●… 〈◊〉 of the knowledge of god , which none can 〈◊〉 , but through the mediator betweene ●…d man , the man christ iesus . 〈◊〉 of the authority of the canonicall scrip●…●…de by the spirit of god. 〈◊〉 ●…at the state of the world is neither e●… , nor ordained by any new thought of 〈◊〉 ●…f he meant that after , which he meant ●…re . 〈◊〉 ●…at we ought not to seeke to comprehend ●…te spaces of time or place ere the world 〈◊〉 . 〈◊〉 that the world and time had both one ●…g , nor was the one before the other . 〈◊〉 of the first sixe daies that had morning , ●…g ere the sunne was made . 〈◊〉 〈◊〉 we must thinke of gods resting the 〈◊〉 ●…fter his six daies worke . 〈◊〉 ●…is to bee thought of the qualities of 〈◊〉 ●…ording to scripture . 〈◊〉 ●…e vncompounded vnchangeable 〈◊〉 father , the sonne and the holy 〈◊〉 god in substance and quality , euer 〈◊〉 same . 〈◊〉 ●…ether the spirits that fell did euer 〈◊〉 the angells in their blisse at their 〈◊〉 〈◊〉 〈◊〉 happinesse of the iust , that ●…as yet 〈◊〉 〈◊〉 reward of the diuine promise com●… the first men of paradise , before sins 〈◊〉 〈◊〉 whether the angells were created in 〈◊〉 of happinesse that neither those that 〈◊〉 ●…hey should fall , nor those that perseue●…●…ew they should perseuer . 〈◊〉 〈◊〉 this is meant of the deuill . hee a●… in the truth , because there is no 〈◊〉 him . 〈◊〉 th●… meaning of this place . the diuell 〈◊〉 from the beginning . 〈◊〉 of the different degrees of creatures , 〈◊〉 ●…ble vse and reasons order do differ . . that the vice of malice is not naturall but against nature , following the will not the creator in sinne . . of the beauty of this vniuerse , augmented by gods ordinance , out of contraries . . the meaning of that . god seperated the light from the darkenesse . . of that place of scripture , spoken after the seperation of the light and darkenesse . and god saw the light , that it was good . . of gods eternall vnchanging will and knowledge , wherin he pleased to create al things in forme , as they were created . . concerning those that disliked some of the good creators creatures , and thought some things naturally euill . . of the error that origen incurreth . . of the diuine trinity , notifying it selfe ( in some part ) in all the workes thereof . . of the tripartite diuision of all philosophicall discipline . . of the image of the trinity , which is in some sort in euery mans nature , euen before his glorification . . of essence , knowledge of essence , and loue of both . . whether we draw nearer to the image of the holy trinity in louing of that loue , by which we loue to be , and to know our being . . of the angells knowledge of the trinity in the deity , and consequently , of the causes of things in the archetype , ere they come to be effected in workes . . the perfection of the number of sixe , the first is compleate in all the parts . . of the seauenth day , the day of rest , and compleate perfection . . of their opinion that held angells to be created before the world . . of the two different societies of angells , not vnfitly tearmed light , and darkenesse . . of the opinion that some held , that the angells were ment by the seuered waters , and of others that held waters vncreated . finis . the eleventh booke of the cittie of god. written by saint augustine bishop of hippo , vnto marcellinus . of that part of the worke wherein the demonstration of the beginings and ends of the two citties , the heauenly and the earthly , are declared . chap. . we giue the name of the citty of god vnto that society wherof that scripture beareth wittnesse , which hath gotten the most excellent authority & preheminence of all other workes whatsoeuer , by the disposing of the diuine prouidence , not the affectation of mens iudgements . for there it is sayd : glorious things are spoken of thee , thou citty of god : and in an other place , great as the lord , and greatly to bee praised , in the citty of our god euen vpon his holy mountaine , increasing the ioy of all the earth . and by and by in the same psalme : as wee haue heard so haue wee seene in the citty of the lord of hoastes , in the citty of our god : god ●…th established it for euer and in another . the riuers streames shall make glad the citie of god , the most high hath sanctified his tabernacle , god is in the middest of it , vn●…ed . these testimonies , and thousands more , teach vs that there is a citty of god , whereof his inspired loue maketh vs desire to bee members . the earthly cittizens prefer their gods before this heauenly citties holy founder , knowing not that he is the god of gods , not of those false , wicked , and proud ones , ( which wanting his light so vniuersall and vnchangeable , and beeing thereby cast into an extreame needy power , each one followeth his owne state , as it were , and begs peculiar honors of his seruants ) but of the godly , and holy ones , who select their owne submission to him , rather then the worlds to them , and loue rather to worship him , their god , then to be worshipped for gods themselues . the foes of this holy citty , our former ten bookes ( by the helpe of our lord & king ) i hope haue fully ●…ffronted . and now , knowing what is next expected of mee , as my promise , viz. to dispute ( as my poore talent stretcheth ) of the originall , progresse , and consummation of the two citties that in this worldly confusedly together : 〈◊〉 the assistance of the same god , and king of ours , i set pen to paper : intending 〈◊〉 〈◊〉 shew the beginning of these two , arising from the difference betweene 〈◊〉 ●…gelical powers . of the ●…ledge of god , which none can attaine but through the mediator betweene god and man , the man christ iesus . chap. . it is a gr●… , and admirable thing for one to transcend all creatures corporal or incorporall , fraile and mutable , by speculation ; and to attaine to the deity it selfe , and learne of that , that it made all things that are not of the diuine essence . for so doth god teach a man , speaking not by any corporall creature vn●… 〈◊〉 ●…erberating the ayre betweene the eare , and the speaker : nor by any 〈◊〉 ●…ature , or apparition , as in dreames , or otherwise . for so hee doth 〈◊〉 ●…nto bodily eares , and as by a body , and by breach of ayre and distance . 〈◊〉 are very like bodies . but he speaketh by the truth , if the eares of the 〈◊〉 ready , and not the body . for hee speaketh vnto the best part of the 〈◊〉 and that wherein god onely doth excell him , and vnderstand a man 〈◊〉 fashion , you cannot then but say , he is made after gods image , beeing 〈◊〉 god onely by that part wherein hee excelleth his others , which hee ●…ed with him by beasts . but yet the minde ( a ) it selfe ( wherein reason and 〈◊〉 ●…ding are naturall inherents ) is weakned , and darkened by the mist of in●…●…ror , and diss-enabled to inioy by inherence ( b ) nay euen to endure that 〈◊〉 light , vntill it bee gradually purified , cured , and made fit for such an 〈◊〉 therefore it must first bee purged , and instructed by faith , to set it the 〈◊〉 ●…in , truth it selfe , gods sonne , and god , taking on our man without 〈◊〉 god-head ordained that faith , to bee a passe ( c ) for man to god , by 〈◊〉 ●…at was both god and man. ( d ) for by his man-hood , is he mediator , 〈◊〉 , is hee our way . for if the way lie betweene him that goeth , and the 〈◊〉 ●…ch he goeth , there is hope to attaine it . but if ( e ) one haue no way , nor 〈◊〉 way to goe , what booteth it to know whether to goe ? and the one●… , infallible high way is this mediator , god and man : god , our iour●… man our way vnto it . l. vives . 〈◊〉 ( a ) it selfe ] we call the minde mans purest and most excellent part , by which 〈◊〉 ●…stand , argue , collect , discourse●… , apprehending things simply , or comparing 〈◊〉 ●…g all artes and disciplines , managing the whole course of life , and inuenting 〈◊〉 the minde . ( b ) nay euen to endure ] so is the best reading ] ( c ) for by his ] this 〈◊〉 , but all added by some other , vnto the chapters end . of the authority of the canonicall scriptures , made by the spirit of god. chap. . 〈◊〉 hauing spoken what he held conuenient , first by his prophets , then 〈◊〉 ●…fe , and afterwards by his apostle , made that scripture also , which 〈◊〉 ●…icall , of most eminent authority , on which wee relie in things that 〈◊〉 ●…nderstanding , and yet cannot bee attained by our selues . for if things 〈◊〉 either to our exterior or interior sence ( wee call them things present ) 〈◊〉 owne in our owne iudgements ( b ) wee see them before our eyes , and 〈◊〉 as infallible obiects of our sence : then truely in things that fall not in 〈◊〉 of sence , because our owne iudgements doe faile vs , we must seeke out 〈◊〉 ●…rities , to whom such things ( wee thinke ) haue beene more apparant , 〈◊〉 we are to trust . wherefore , as in things visible , hauing not seene them 〈◊〉 we trust those that haue ▪ ( and so in all other obiects of the sences : ) e●…●…ngs mentall , and intelligible , which procure a notice or sence , in man , 〈◊〉 ●…omes the word , sentence : ) that is ( c ) in things inuisible to our exteri●…e must needs trust them , ( d ) who haue learned then of that incorpo●… , or ( e ) behold them continually before him . l. vives . 〈◊〉 〈◊〉 sensible ] that power in man or other creature whatsoeuer that discerneth any 〈◊〉 〈◊〉 called sence . fiue exterior sences there are , and one within , the minde , or soule , feeli●… 〈◊〉 of sorrow , or of ought that the exteriors present , ioy , praise , glory , vertue , vice , hope , 〈◊〉 〈◊〉 the exteriors , as thus : wee say , what doe you thinke of this wine ? this musicke ? this ●…ure ▪ & of such a mans iudgement or wisdome , philosophy , diuinity , or policy ? thus much because our philosophers will not endure the minde should bee called sence , directly against augustine . but what hath a philosopher of our time to do with the knowledge of speach , 〈◊〉 is ( as they interpret it ) with grammar ? ( b ) wee see them ] so it must be , prae sensibus , before o●… sences , not pr●…sentibus ( c ) in things inuisible ] visible commeth of videre to see , that that is common to all the sences . saw you not what a vile speech hee made ? saw you euer worse wine ? and so the greekes vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so doth augustine vse inuisible here , for that which is no obiect to any exterior sence . ( d ) who haue learned ] the saints , of god their maister . ( e ) behold ] the holy angells . th●… 〈◊〉 state of the world is neither eternall , nor ordained by any new thought of gods , as if he meant that after , which he meant not before . chap. . of things visible , the world is the greatest , of inuisible , god. but the first wee see , the second wee but beleeue . that god made the world , whom shall wee beleeue with more safety them himselfe ? where haue we heard him ? neuer better then in the holy scriptures , where the prophet saith . in the beginning god created heauen and earth . was the prophet there when he made it ? no. but gods wisdome , whereby hee made it , was there , and that doth infuse it selfe into holy soules , making prophets and saints , declaring his workes vnto them inwardly , without any noise . and the holy angells that eternally behold the face of the father , they come downe when they are appointed , and declare his will vnto them , of whom he was one that wrote , in the beginning god created heauen and earth , and who was so fit a witnesse to beleeue god by , that by the same spirit that reuealed this vnto him , did hee prophecy the comming of our faith . but ( a ) what made god create heauen and earth , then , not sooner : ( b ) they that say this to import an eternity of the world , being not by god created , are damnably , and impiously deceiued and infected . for ( to except all prophecy ) the very ( c ) order disposition , beauty and change of the worlde and all therein proclaimeth it selfe to haue beene m●…de ( and not possible to haue beene made , but ) by god , that ineffable , inuisible great one , ineffably & inuisible bea●…teous . but they that say god made the world , and yet allow it no temporall , but onely a formall originall , being made after a manner almost incomprehensible , they seeme to say some-what in gods defence from that chancefull rashnesse , to take a thing into his head that was not therein before , viz ▪ to make the world , and to be subiect to change of will , he be●…g wholy vnchangeable and for euer . but i see not how their reason can stand in ●…er respects , chiefly ( d ) in that of the soule , which if they doe coeternize with 〈◊〉 , 〈◊〉 can neuer shew how that misery befalleth it anew , that was neuer acci●… 〈◊〉 it before . ( e ) if they say that the happinesse & misery haue bin coeternale●… then must they be so still , & then followes this absurdity , that the soule being 〈◊〉 , shall not be happy in this , that it foreseeth the misery to come . if it 〈◊〉 foresee their blisse nor their 〈◊〉 〈◊〉 is it happily a false vnderstand●… 〈◊〉 〈◊〉 a most fond assertion . 〈◊〉 〈◊〉 they hold that the misery and the 〈◊〉 〈◊〉 ●…ed each other frō al eternity , but that afterwards the soule be●… 〈◊〉 〈◊〉 no more to misery , yet doth not this saue thē from being c●…ed 〈◊〉 〈◊〉 was neuer truly happy before ; but then begineth to enioy 〈◊〉 new , & vncert●… happines : & so they cōfesse that this so strang & vnexpected 〈◊〉 thing bef●…ls the soule then , that neuer befel it before : which new changes cause 〈◊〉 ●…y deny y● god eternally foreknew , they deny him also to be the author of that 〈◊〉 : ( which were wicked to doe . ) and then if they should say that hee 〈◊〉 resolued that the soule should not become eternally blessed , how farre 〈◊〉 ●…m quitting him from that mutability which they disallow ? but if 〈◊〉 ●…ledge , that it had ( f ) a true temporall beginning , but shall neuer 〈◊〉 ●…ral end , & hauing once tried misery , and gotten cleare of it , shal neuer 〈◊〉 ●…ble more , this they may boldly affirme with preiudice to gods immu●… will. and so they may beeleeue that the world had a temporall origi●… 〈◊〉 that god did not alter his eternall resolution in creating of it . l. vives . 〈◊〉 ( a ) made ] epicurus his question . c●…c . de nat . deor . . uelleius reasons of it . ( b ) they 〈◊〉 this is a maine doubt , mightily diuided and tossed into parts by great wittes , and 〈◊〉 ●…tes . some hold the world neuer made , nor euer ending , so doe the peripateti●…●…y ●…y latines ( as pliny , and manilius ) follow them : cato the elder saith that of the 〈◊〉 ●…me said it was created , but must bee eternall , as they ( in the other booke ) said pla●… said it was from eternity , but must haue an end . some , that god made it corrup●…●…dlesse , as preserued by the diuine essence , and these are pythagoreans . some say it 〈◊〉 beginning and must haue an end : the epicureans , anaxagoras , empedocles and the 〈◊〉 this . of these plut. de plac. philoso . galen . histor. philosoph . ( if that booke bee his . ) 〈◊〉 die nat . macrobius , and others doe write . aphrodiseus stands to aristotle , be●…●…inion was the most battered at . galen made the sences iudges of all the whole 〈◊〉 because wee see the same world , all in the same fashion , therefore it was vncrea●… bee eternall . for as manilius saith . the father sees not one world ; the sonne ano●… of them that make it eternall , say that god made it . some giue it no cause of bee●… it cause of it selfe , and all besides . arist. de caelo & mundo . ( c ) order ] chance 〈◊〉 ●…ke so singularly an ordered worke , nor any other reason or work-man , but beau●… could produce so beauteous an obiect . all the philosophers schooles that smelt of 〈◊〉 , held directly that nothing prooued the world to bee of gods creating , so much 〈◊〉 ●…ll beauty thereof . plato , the stoikes , cicero plutarch , and aristotle were all thus 〈◊〉 cic. de nat . de . lib. . ( d ) in that of the soule ] plato thrusts their eternal soules into 〈◊〉 ●…nto prisons for sins cōmitted . ( e ) if they ] they must needs say they were either euer 〈◊〉 euer wretched , or successiuely , both : which if it be , the alteration of the soules na●…●…use it , perforce . for what vicissitude of guilt and expiation could there bee for so 〈◊〉 ●…sand yeares of eternity , so constant , as to make the soules now blessed and now mi●… a true ] some read , a beginning as number hath ; number begins at one , and so runs 〈◊〉 : the great number may stil be increased , nor can you euer come to the end of num●… hath no end , but is iustly called infinite . 〈◊〉 we ought not to seeke to comprehend the infinite spaces of time or place , ere the world was made . chap. . 〈◊〉 then let vs see what wee must say to those that make god the worlds 〈◊〉 and yet examine the time : and what they wil say to vs , when wee exa●… of the place . they aske why it was made then , and no sooner , as wee ●…ke , , why was it made in this place and in no other ? for if they imagine in●…●…paces of time before the world , herein they cannot thinke that god did 〈◊〉 , so likewise may they suppose infinite spaces of place besides the world , 〈◊〉 if they doe not make the deity to rest and not operate , they must fall to 〈◊〉 ( a ) his dreame of innumerable worlds , onely this difference there wil be , 〈◊〉 all his worlds of the ( b ) casuall coagulation of atomes , and so by their 〈◊〉 dissolues them : but they must make all theirs , gods handiworkes , if the , will not let him rest in all the inter-mirable space beyond the world , and haue none of all them worlds ( no more then this of ours ) to bee subiect to dissolution . ( c ) fo●… we now dispute with those that doe as wee doe , make god the incorporeall creator of all things that are not of his owne essence . for those that stand for many gods , they are vnworthy to bee made disputants in this question of religion . the other philosophers haue quite ( d ) out-stript all the rest in fame and credit because ( though they werefarre from the truth , yet ) were they nearer then the rest . perhaps they will neither make gods essence dilatable , not limmitable , but ( as one should indeed hold ) will affirme his incorporeall presence in all that spacious distance besides the world , imploied onely in this little place ( in respect of his immensity ) that the world is fixt in : i doe not thinke they will talke so idly . if they set god on worke in this one determinate ( though greatly dilated ) world : that reason that they gaue why god should not worke in all those infinite places beyond the world , let them giue the same why god wrought not in all the infinite times before the world . but as it is not consequent that god followed chance rather then reason in placing of the worlds frame where it now standeth , & in no other place , though this place had no merit to deserue it before the infinite others : ( yet no mans reason can comprehend why the diuine will placed it so : ) euen so no more is it consequent , that wee should thinke that it was any chance made god create this world than , rather then at any other time , whereas all times before had their equall course , and none was more meritorious of the creation then another : but if they say , men are fond to thinke there is any place besides that wherein the world is : so are they ( say wee ) to immagine any time for god to bee idle in , since there was no time before the worldes creation . l. vives . epicurus ( a ) his dreame ] who held not onely many worlds , but infinite : i shewed it elsewhere . metrodorus saith it as absurd to imagine but one world , in that so infinite a space as to say that but one care of corne growes in a huge field . this error aristotle & the sto●…kes beat quite downe , putting but that one for the world , which plato , and the wisest philosophers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vniuerse . ( b ) casuall ] great adoe the philosophers keepe about natures principles : democritas makes all things of little bodies that flie about in the voide places , hauing forme and magnitude , yet indiuisible , and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , atomes , epicurus gaue them weight also , more then democritus did : and made those indiuisible diuersly-formed things , to 〈◊〉 about ( of diuers quantities and weights ) vp and down casually in the voyd and shuffling together in diuers formes , thus produce infinite worlds , and thus infinite worlds do arise continue and end , without any certaine cause at all : and seeking of a place , without the world , we may not take it as we do our places , circumscribing a body : but as a certaine continuance , before the world was made , wherein many things may possibly be produced and liue . so though their bee nothing without this world , yet the minde conceiueth a space wherein god may bo●… place this , and infinite worlds more . ( c ) for wee ] with the plat●…nists , he means . ( d ) out 〈◊〉 ] the ancients held the platonists and stoickes in great respect and reuerence . cicero . that the world and time had both one beginning , nor was the one before the other . chap. . for if eternity and time be wel considered , time ( a ) neuer to be extant without motion , and ( b ) eternity to admit no change , who would not see that time could not haue being before some mouable thing were created ; whose motion , & 〈◊〉 〈◊〉 alteration ( necessarily following one part another ) the time might run 〈◊〉 〈◊〉 therefore that god whose eternity alters not , created the world , and 〈◊〉 can he bee said to haue created the world in time , vnlesse you will say 〈◊〉 some-thing created before the world , whose course time did follow ? 〈◊〉 holy and most true scriptures say that : in the beginning god created hea●…●…h , to wit , that there was nothing before then , because this was the be●… which the other should haue beene if ought had beene made before , 〈◊〉 the world was made with time , & not in time , for that which is made 〈◊〉 ●…s made both before some time , & after some . before i●… is time past , af●…●…me to come : but no time passed before the world , because no creature 〈◊〉 by whose course it might passe . but it was made with the time if mo●… times condition , as that order of the first sixe or seauen daies went , 〈◊〉 were counted morning & euening vntill the lord fulfilled all the worke 〈◊〉 〈◊〉 sixth day , and commended the seauenth to vs in the mistery of sanctifi●… ▪ of what fashion those daies were , it is either exceeding hard , or altoge●…●…possible to thinke , much more to speake . l. vives . i●… 〈◊〉 ●…euer ] aristotle defined time the measure of motion , makeing them vtterly inse●… . some philosophers define it , motion , so doe the stoikes . ( b ) eternity ) so saith au●…●…en ●…en , boetius also , nazianzene , and others all out of plato , these are his wordes . when 〈◊〉 〈◊〉 this great mooueable and eternall vniuerse , beheld his worke , he was very well pleased , 〈◊〉 ●…ake it yet a little liker to the archetype . and so , euen as this creature is immortall , 〈◊〉 〈◊〉 to make the world eternall , as neare as the nature thereof would permit : but his na●…●…ll , and squared not with this made worke . but hee conceiued a moueable forme of e●… together with ornament of the heauenly structure , gaue it this progressiue eternall i●…●…ity : which he named time , diuiding it into daies , nights , monthes and yeares : all which 〈◊〉 〈◊〉 heauen , and none of them were before heauen . thus plato in his timaeus : time ( saith 〈◊〉 〈◊〉 the image of eternity : but time mooueth , and eternity moueth not , being naturally fixed ●…able : towards it doth time passe , and endeth in the perfection therof , and may be dissolued 〈◊〉 ●…orlds creator will. in dogm . platon . of the first sixe daies that had morning , and euening , ●…re the sunne was made . chap. . 〈◊〉 〈◊〉 ordinary ( a ) daies , wee see they haue neither morning nor euening but 〈◊〉 ●…e sunne rises and sets . but the first three daies of all , had no sunne , for 〈◊〉 made the fourth day . and first , god made the light , and seuered it from 〈◊〉 ●…nesse , calling it day , and darkenesse , night : but what that light was , and 〈◊〉 ●…nne a course to make morning and night , is out of our sence to iudge , 〈◊〉 we vnderstand it , which neuerthelesse we must make no question but be●… ▪ ( b ) for the light was either a bodily thing placed in the worlds highest pa●… farre from our eye , or there where the sunne was afterwards made : ( c ) or 〈◊〉 the name of light signified that holy citty , with the angells and spirits whereof the apostle saith : ierusalem which is aboue is our eternall mother in heauen . 〈◊〉 〈◊〉 another place hee saith : yee are all the children of light , and the sonnes of the 〈◊〉 ●…re not sonnes of night and darkenesse . ( d ) yet hath this day the morne and e●… , because ( e ) the knowledge of the creature , compared to the creators , is 〈◊〉 ●…ery twilight : and day breaketh with man , when he draweth neare the loue and praise of the creator . nor is the creature euer be nighted , but when the loue of the creator forsakes him . the scripture orderly reciting those daies , neuer mentions the night : nor saith , night was , but , the euening and the morning were the first day , so of the second , and soon . for the creatures knowledge , of it selfe , is as it were farre more discoloured , then when it ioynes with the creators , as in the arte that framed it . therefore , euen , is more congruently spoken then night , yet when all is referred to the loue , & praise of the creator , night becomes morning : and when it comes to the knowledge of it selfe it is one full day . when it comes to the firmament that seperateth the waters aboue and below , it is the second day . when vnto the knowledge of the earth , and all things that haue roote thereon , it is the third day . when vnto the knowledge of the two lights the greater and the lesse , the fourth : when it knowes all water-creatures , foules and fishes , it is the fifth , and when it knowes all earthly creatures , and man himselfe it is the sixth day . l. vives . ordinary ( a ) daies ] coleynes coppy reades not this place so well . ( b ) for the ] the schoole men sent. . dist . . dispute much of this . but augustine calleth not the light a body here : but saith god made it either some bright body , as the sunne , or e●…s the contraction of the incorporeall light , made night , and the extension , day , as basil saith , moouing like the sun , in the egresse making morning , in the regresse euening . hug. de . s. victore , de sacram. lib. . ( c ) or els ] aug. de genes ad lit . lib. . ( d ) yet hath ] a diuers reading , both to one purpose . ( e ) the knowledge ] de genes . ad lit ▪ lib. . where hee calleth it morning when the angells by contemplating of the creation in themselues ( where is deepe darkenesse ) lift vp themselues to the knowledge of god : and if that in him they learne all things ( which is more certaine then all habituall knowledge ) then is it day : it growes towards euening when the angels turne from god to contemplate of the creatures in themselues , but this euening neuer becommeth night for the angells neuer preferre the worke before the worke man : that were most deepe , darke night . thus much out of augustine , the first mentioner of mornings & euenings knowledges . what wee must thinke of gods resting the seauenth day after his sixe daies worke . chap. . bvt whereas god rested the seauenth day frō al his workes , & sanctified it , this is not to be childishly vnderstood , as if god had taken paines ; he but spake the word , and ( a ) by that i●…telligible and eternal one ( not vocall nor temporal ) were all things created . but gods rest signifieth theirs that rest in god , as the gladnesse of the house signifies those y● are glad in the house , though some-thing else ( and not the house ) bee the cause thereof . how much more then if the beauty of the house make the inhabitants glad , so that wee may not onely call it glad vsing the continent for the contained , as , the whole thea●…er applauded , when it was the men : the whole medowes bellowed , for , the oxen , but also vsing the efficient for the effect , as a merry epistle ; that is , making the readers merry . the●…fore the scripture affirming that god rested , meaneth the rest of all things in god , whom he by himself maketh to rest : for this the prophet hath promised to all such as he speaketh vnto , and for whom he wrote , that after their good workes which god doth in them or by them , ( if they first haue apprehended him in this life by faith ) they shal in him haue rest eternal . this was prefigured in the sanctification of the saboath by gods command in the old law , whereof , more at large in due season . l. vives . by ( a ) that intelligible ] basil saith that this word is a moment of the will ▪ by which wee conceiue better of things . what is to be thought of the qualities of angels , according to scripture . chap. . now hauing resolued to relate this holy cities originall , & first of the angels who make a great part thereof so much the happier in that they neuer ( a ) were pilgrims , let vs see what testimonies of holy wri●…t concerne this point . the scriptures speaking of the worlds creation speake not plainly of the angels , when or in what order they were created , but that they were created , the word heauen includeth . in the beginning god created heauen and earth , or rather in the world light , whereof i speake now , are there signified : that they were omitted , i cannot thinke , holy writ saying , that god rested in the seauenth day from all his workes , the same booke beginning with , in the beginning god created heauen and earth : to shew that nothing was made ere then . beginning therefore with heauen & earth , and earth the first thing created ▪ being as the scripture plainely saith , with-out forme and voide , light being yet vn made , and darknesse being vpon the deepe : ( that is vpon a certaine confusion of earth and waters ) for where light is not darknesse must needes be , then the creation proceeding ; and all being accomplished in sixe dayes , how should the angels bee omitted , as though they were none of gods workes , from which hee rested the seuenth day ? this though it be not omitted , yet here is it not plaine : but else-where it is most euident . the three chil●… sung in their himne , o all yee workes of the lord , blesse yee the lord , amongst which they recken the angels . and the psalmist saith : o praise god in the heauens , 〈◊〉 him in the heights : praise him all yee his angells , praise him all his hoasts ; praise 〈◊〉 s●…e and moone , praise him sta●…res and light . praise him yee heauens of heauens , 〈◊〉 the waters that be aboue the heauens , praise the name of the lord , for hee spake the 〈◊〉 and they were made : he commanded & they were created : here diuinity calls the ●…ls gods creatures most plainly : inserting them with the rest , & saying of all : he sp●…ke the word and they were made : who dares thinke that the angels were made after the sixe daies : if any one bee so fond , hearken , this place of scripture confounds him vtterly , ( e ) when the starres were made , all mine angels praised mee with a loude voice . therefore they were made before the starres , and the stars were made the fourth day . what ? they were made the third day , may wee say so ? god forbid . that dayes worke is fully knowne , the earth was parted from the waters , and two ●…nts tooke formes distinct , and earth produced all her plants . in the second day then ? neither . then was the firmament made betweene the waters aboue and below , and was called heauen , in which firmament the starres were created the fourth day . ( c ) wherefore if the angels belong vnto gods sixe dayes worke , they are that light called day ; to commend whose vnity , it was called , one day , not the first day , nor differs the second or third from this , all are but this one , doubled v●…to . or . sixe of gods workes , the . of his rest . for when god said : let there be light , & there was light ; if we vnderstand the angels creation aright herein , they are made partakers of that eternall light , the vnchangeable wisdome of god , all-creating , namely , the onely be gotten sonne of god , with whose light they in their creation were illuminate , and made light , & called day in the participation of the vnchangeable light & day , that word of god by which they & all things else were created . for the true light that lightneth euery man that cōmeth into this world , this also lightneth euery pure angell , making it light , not in it selfe , but in god , from whom if an angell fall , it becommeth impure , as all the vncleane spirits are , being no more a light in god , but a darknesse in it selfe , depriued of all perticipation of the eternall light : for euill hath no nature ; but the losse of good , that is euill . l. vives . neuer were ( a ) pilgrims ] but alwayes in their country : seeing alwayes the face of the father . ( b ) when the starres ] iob. . so the septuagints doe translate it , as it is in the te●…t . ( c ) wherefore if ] the greeke diuine put the creation of spirituals , before that of things corporall , making god vse them as ministers in the corporall worke : and so held plato ▪ hierome following gregorie and his other greeke maisters held so also . but of the greekes , basil and dionysius , and almost all the latines , ambrose , bede , cassiodorus , and augustine in this place holds , that god made althings together , which agreeth with that place of ecclesiasticus , chap. . vers . . he that liueth for euer , made althings together . of the vncompounded , vnchangeable trinity , the father , the sonne , and the holy spirit , one god in substance and quality , euer one and the same . chap. . good therefore ( which is god ) is onely simple , and consequently vnchangeable . this good created all things , but not simple , therefore changeable . i say created , that is made , not begotte . for that which the simple good begot , is as simple as it is , and is the same that begot it . these two we call father and sonne both which with their spirit , are one god : that spirit , being the fathers and the sonnes , is properly called in scriptures , the holy spirit , ( a ) it is neither father nor sonne , but personally distinct from both , but it is not really : for it is a simple and vnchangeable good with them , and coeternall . and this trinity is one god : not simple because a trinity ( for we call not the nature of that good , simple , because the father is alone therein , or the sonne , or holy ghost alone , for that name of the trinitie is not alone with personall subsistance , as the ( b ) sab●…llians held ) but it is called simple , because it is one in essence & the same one in quality ( excepting their personall relation : for therein the father hath a sonne , yet is no sonne , & the sonne a father , yet is no father . ( c ) but in consideration each of it selfe , the quality and essence is both one therein , as each liueth , that is ▪ hath life , an●… is life it selfe . this is the reason of the natures simplicity , wherein nothing adheareth that can bee lost , nor is the continent one & the thing conteined another , as vessels & liquors , bodies and colours , ayre and heate , or the soule and wisdome are : for those are not coessentiall with their qualities : the vessell is not the liquor , nor the body the colour , nor ayre heate , nor the soule wisdome : therefore may they all loo●… these adiuncts , and assume others : the vessel may be empty , the body discoloured , the ayre cold , the soule foolish . but ( d ) the body being one incorruptible ( as the saints shall haue in the resurrection ) that incorruption it shall neuer loose , yet is not that incorruption one essence with the bodily substance . for it is a like in all parts of the body , all are incorruptible . but the body is greater in who●…e then in part , and the parts are some larger , some lesser , yet neither enlarging or lessening the incorruptibility . so then ( e ) the body being not entire in it selfe , & incorruptibility being intire in it selfe , do differ : for all parts of the body haue inequalitie in themselues , but none in incorruptibility . the finger is lesse then the hand , but neither more nor lesse corruptible then the hand : being vnequall to themselues , their incorruptibility is equall . and therefore though incorruptibility be the bodies inseperable inherent , yet the substance making the body , & the quality m●…ing it incorruptible , are absolutely seuerall . and so it is in the adiunct aforesaid of the soule , though the soule be alwaies wise , ( as it shall bee when it is deliuered from misery to eternity ) though it be from thence euermore wise yet it is by participation of the diuine wisdome , of whose substance the soule is not . for though the ayre be euer light , it followeth not that the light and the ayre should be all one . ( i say not this ( f ) as though the ayre were a soule as some that ( g ) could not conceiue an vncorporal nature , did imagine . but there is a great similitude in this disparity : so that one may fitly say , as the corporeall ayre is lightned by the corporeal light , so is the incorporeal soule by gods wisdomes incorporeall light , & as the aire being depriued of that light , becomes darke , ( h ) corporeall darknesse being nothing but aire depriued of light , so doth the soule grow darkned , by want of the light of wisdom ) according to this then , they are called simple things , t●…at are truely and principally diuine , because their essence and ( i ) their quality are indistinct , nor do they partake of any deity , substance , wisdome , or be●…titude , but are all entirely them-selues . the scripture indeed calls the holy ghost , the manifold spirit of wisdome , because the powers of it are many : but all one with the essence , and all included in one , for the wisdome thereof i●… , not manyfold , but one , and therein are infinite and vnmeasurable ( k ) treasuries of things intelligible , wherein are all the immutable and inscrutable causes of al things , both visible , and mutable , which are thereby created : for god did nothing vnwittingly , ( l ) it were disgrace to say so of any humaine artificer . but if he made all knowing , then made hee but what hee knew . this now produceth a wonder , but yet a truth in our mindes : that the world could not be vnto vs , but that it is now extant : but it could not haue beene at all ( m ) but that god knew it . l. vives . it is ( a ) neither . ] words i thinke ad little to religion , yet must we haue a care to keepe the old path and receiued doctrine of the church , for diuinity being so farre aboue our reach , how can wee giue it the proper explanation ? all words , are mans inuention for humane vses , and no man may refuse the old approued words to bring in new of his owne inuention , for when as proprieties are not to be found out by mans wit , those are the fittest to declare things by , that ancient vse hath le●… vs , and they that haue recorded most part of our religion . this i say for that a sort of smattring rash fellowes impiously presume to cast the old formes of speach at their heeles , and to set vp their own maisters-ships , being gr●…ssly ignorant both in the matters and their bare formes , and will haue it law●…ull for them , at their fond likings to 〈◊〉 or fashion the phrases of the fathers in mat●…er of religion , into what forme they list , like a 〈◊〉 of waxe . ( b ) sabellians . of them before ▪ the h●…ld no persons in the ternity . ( c ) but in c●…deration . ] the bruges copy reads it without the sentence precedent in the copy that uiues commented vpon , and so doth paris , louaines and basills all ] ( d ) the body . ] prouing accidents both separable and inseparable to be distinct from the substance they do adhere vnto . ( e ) the body being not . ] the body cons●…sts of parts : ●…t cannot stand without them , combined and co●…gulate in one : the hand is not the body of his whole , nor the magnitude ▪ yet the incor●…bility of the hand is no part of the bodies incorruptibility , for this is not diuisible , though it be in the whole body , but so indiuisible , that being all in all the body , it is also all in 〈◊〉 part : and so are all spirituall things , angels ▪ soules , and god ; their natures possesse no place so that they may say , this is on my rig●…t ha●…d , this on the left , or this aboue , and this below , but they are entirely whole in euery particle of their place , and yet fa●…le not to fill the whole ; whether this be easilier spoken or vnderstood ●…udge you . ( f ) as though . ] so anaximenes of miletus , and diogenes of apollonia held . ana●…as held the soule was like an ayre . heraclitus , produced all soules out of respiration , therevpon calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to refrigerate . plato in cratyl . the ancients tooke our 〈◊〉 wee draw , for the soule ▪ where-vpon the poet said , vxoris anima 〈◊〉 . my wiues breth stinkes . they called all ayre also the soule . uirgil semina terrarum animaeque marisq●… 〈◊〉 . as they had beene the seeds of earth , ayre , sea , &c. ( g ) could not . ] c●…c . tusc. q●…st . lib. . they could not conceiue the soule that liues by it selfe , but sought a shape for it . ( h ) c●…●…kenesse . ] arist , de anima . lib. . darkenesse is the absence of light from a transpare●… body , by which we see . ( i ) their quality . ] the greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tully in his academikes taketh this for a body . but augustine here calleth all adherences to the substance ( which philosophers call accidents ) qualities . quintil , and others , shew the name of quality to bee generall , and both in the abstract , and conceite , appliable to all accidents . ( k ) treasuries . ] store-houses , or treasures themselues . ( l ) it were . ] all were hee a bungler , and had no skill , the word is , any , ( m ) but that god. ] wose care vpholds , or else would it stand but a while . but he cannot care for that hee knowes not : nor any workeman supports a worke he is ignorant in , or perfometh any such . whether the spirits that fell did euer pertake with the angells , in their blisse at their beginning . chap. . which being so , the angels were neuer darknesse at all , but as soone as euer they were made they were made light : yet not created onely to liue , and be as they listed , but liue happily and wisely in their illumination , from which some of them turning away , were so farre from attaining that excellence of blessed wisdome which is eternall , with full ▪ security of the eternity that they ( a ) fell to a life , of bare foolish reason onely , which they cannot leaue although they would : how they were pertakers of that wisdome , before their fall , who can define ? how can wee say they were equally pertakers with those that are really blessed by the assurance of their eternity , whome if they had beene therein equal , they had still continued in the same eternity , by the same assurance ? for life indeed must haue an end , last it neuer so long , but this cannot bee said of eternity , for it is life , because of lyuing ; but it is eternity of neuer ending : wherefore though all eternity , be not blessed ( for hel fire is eternal ) yet if the true beatitude be not without eternity their beatitude was no such as hauing end , and therefore being not eternall , whether they knew it , or knew it not : feare keeping their knowledge , and error their ignorance from being blessed . but if their ignorance built not firmely vpon vncertainety , but on either side , wauering betweene the end , or the eternity of their beatitude ; this protraction proues them not pertakers of the blessed angells happinesse , ( b ) . we ty not this word , beatitude , vnto such strictnesse , as to hold it gods onely peculiar : yet is hee so blessed as none can bee more : in compariso●… of which ( be the angells as blessed of themselues as they can ) what is all the beatitude of any thing , or what can it be ? l. vives . they fell ( a ) to a life . ] the deuills haue quicke , and suttle witts , yet are not wise , knowing 〈◊〉 them-selues nor their father as they ought , but being blinded with pride and enuy ▪ 〈◊〉 most ●…ondly into all mischiefe . if they were wise , they should be good , for none is wicked in 〈◊〉 ignorance rules not , as plato and aristotle after him , teacheth . ( b ) we tie 〈◊〉 . ] the 〈◊〉 defined beatitude . a numerically perfect state in all good , peculiar to god , in 〈◊〉 〈◊〉 〈◊〉 the angells and saints are blessed . the happinesse of the i●…st that as yet haue not the reward of the diuine promise , compared with the first man of paradise , before sinnes originall . chap. . neither do we onely call ( a ) them blessed , respecting all reasonable intellect●… 〈◊〉 , for who dares deny that the first man in paradise was blessed before his 〈◊〉 ●…ough he knew not whether he should be so still or not . hee had beene so 〈◊〉 ; had he not sinned : for we call them happy ( b ) whom we see liue well in 〈◊〉 〈◊〉 hope of the immortalitie to come , without ( c ) terror of conscience , 〈◊〉 ●…rue attainment of pardon for the crimes of our naturall imperfection . 〈◊〉 ●…ough they be assured of reward for their perseuerance , yet they are not 〈◊〉 ●…seuer . for what man knoweth that he shall continue to the end in acti●…●…crease of iustice , vnlesse hee haue it by reuelation from him , that by his 〈◊〉 ●…ouidence instructeth few ( yet fa●…leth none ) herein ? but as for present 〈◊〉 , our first father in paradise was more blessed then any iust man of the 〈◊〉 but as for his hope , euery man in the miseries of his body , is more blessed : 〈◊〉 〈◊〉 whom truth ( not opinion ) hath said that he shall bee rid of all molesta●… pertake with the angels in that great god , whereas the man that liued 〈◊〉 ●…se , in all that felicity was vncertaine of his fall or continuance therein . l. vives . 〈◊〉 ( a ) them blessed ] this reading is best approoued . augustine meanes that the angels 〈◊〉 they were vncertaine of their fall or continuance , yet were ( in a sort ) blessed , onely 〈◊〉 ●…gh glorious nature : as adam was in those great gifts of god before his fall . ( b ) 〈◊〉 〈◊〉 ] christ calls them blessed . mat. . ( c ) terror of conscience ] the greatest blisse 〈◊〉 a pure conscience : as horace saith , to blush for guilt of nothing , and the greatest 〈◊〉 〈◊〉 ●…uilty conscience ▪ . this was that the poets called the furies . cic. contra pisonem 〈◊〉 . ●…er the angels were created in such a state of happinesse , that neither 〈◊〉 those that fell , knew they should fall , nor those that perseuered , fore-knew they should perseuer . chap. . 〈◊〉 ●…fore now it is plaine , that beatitude requires both conioyned : such 〈◊〉 ●…tude i meane , as the intellectuall nature doth fitly desire : that is , to 〈◊〉 ▪ the vnchangeable good , without any molestation , to remaine in him 〈◊〉 with-out delay of doubt , or deceit of error . this wee faithfully beleeue 〈◊〉 angels haue : but consequently that the angels that offended , and 〈◊〉 lost that light , had not , before their fall : some beatitude they had , but 〈◊〉 knowing : this wee may thinke , if they ( a ) were created any while be●…y sinned . but if it seeme hard to beleeue some angels to bee created 〈◊〉 ●…ore-knowledge of their perseuerance or fall , and other-some to haue 〈◊〉 ●…cience of their beatitude , but rather that all had knowledge alike in their 〈◊〉 and continued so , vntill these that now are euill , left that light of good●… verily it is harder to thinke that the holy angels now are in them●… certaine of that beatitude , whereof the scriptures affoord them so 〈◊〉 ●…einty , and vs also that read them . what catholicke christian but 〈◊〉 that no angell that now is , shall euer become a deuill : nor any deuill 〈◊〉 , from hence-forth ? the truth of the gospell tells the faithfull , that 〈◊〉 bee like the angels , and that they shall goe to life eternall . but if 〈◊〉 ●…re neuer to fall from blisse , and they bee not sure , wee are aboue 〈◊〉 like them : but the truth affirming ( and neuer erring ) that wee 〈◊〉 their like , and equalls , then are they sure of their blessed eternitie : whereof those other being vncertaine ( for it had beene eternall had they beene certaine of it ) it remaines that they were not the others equalls , or if they were , these that ●…ood firme , had not this certaintie of knowledge , vntill afterwards . vnlesse we will say that which christ saith of the deuill : hee hath beene a murtherer 〈◊〉 ●…he beginning , and abode not in the truth , is not onely to be vnderstood from the beginning of mankinde , that is since man was made , whom hee might kill by deceiuing ; but euen from the beginning of his owne creation : and therefore because of his auersion from his creator , and ( b ) proud opposition ( herein both erring and seducing ) was d●…bard ●…uen from his creation , from happinesse , because he could not delude the power of the almighty . and he that would not in piety hold with the truth , in his pride counterfeits the truth , that the apostle iohns saying , the deuill sinneth from the beginning , may be so vnderstood also : that is , euer since his creation , he reiected righteousnesse : which none can haue , but a will subiect vnto god. whosoeuer holds thus , is not of the heretikes opinion , called the ( c ) manichees , nor any such damnations as they , that hold that the deuill had a wicked nature giuen him in the beginning : they do so doate that they conceiue not what christ said , he aboade not in the truth , but thinke he said , he was made enemie to th●… truth : but christ did intimate his fall from the truth , wherein if he had remained , hee had perticipated it with the holy angels , and beene eternally blessed with them . l. vives . wer●… ( a ) created ] the time betweene their creation and rebellion , was so little , that it seemed none , ( b ) proud opposition ] . so the approoued copyes do read . ( c ) manichees ] hearing that the deuill sinned from the beginning , they thought him created sinfull and vicious by nature rather then will : for that is naturall and inuoluntary in one , which the creator in●…eth him with in his creation . how this is meant of the deuill , he abode not in the truth , because there is no truth in him . chap. . bvt christ set downe the reason , as if wee had asked why hee staid not in the truth ? because , there is no truth in him . had he stood in it , truth had beene in him . the phrase is improper : it saith , he aboade not in the truth , because there is 〈◊〉 truth in him , whereas it should renuerse it , & say , there is no truth in him because ●…e aboade not therein . but the psalmist vseth it so also . i haue cryed , because thou h●… ●…ard 〈◊〉 ô god : whereas properly it is : thou hast heard me ô god because i haue cried . but he , hauing said , i haue cryed : as if he had beene asked the reason , adioyned the cause of his crie in the effect of gods hearing : as if he said . i shew that i cryed , bec●…use thou hast heard ●…e , ô god. the meaning of this place , the deuill sinneth from the beginning . cha. . and that that iohn saith of the deuill , the ( a ) deuill sinneth from the beginning , 〈◊〉 ●…hey ( b ) make it naturall to him , it can be no sinne . but how then will they 〈◊〉 the prophets , as esayes prefiguring the prince of babilon saith : how art t●… 〈◊〉 ●…rom heauen , o lucifer , sonne of the morning ? and ezechiel : thou hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gods garden , euery precious stone was in thy raiment ? this prooues him 〈◊〉 〈◊〉 〈◊〉 so doth that which followes more plainly : thou wast perfect i●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…y t●… wast created , &c. which places if they haue none other fit●… 〈◊〉 〈◊〉 ▪ do prooue that he was in the truth , but abode not therein : & that 〈◊〉 place , h●… 〈◊〉 not in the truth , prooues him once in the truth , but not per●…uering , ●…nd that also ; he sinneth from the beginning , meaneth the beginning of 〈◊〉 , 〈◊〉 from his pride , but not from his creation . now must the place of iob , con●…●…he deuill , ( he ( c ) is the beginning of gods works , to be deluded by the angels : 〈◊〉 ●…f the psalme , this dragon whom thou hast made to scorne him : ) are to bee ta●… god had made the deuil at first , fit for the angells to deride , but y● that 〈◊〉 ●…ned for his punishment after his sin . hee is the beginning of gods workes , 〈◊〉 is no nature in the smallest beast , which god made not , from him is all 〈◊〉 ●…sistence and order : wherefore much more must the creature that is an●… by the natural dignity haue their preheminence of al gods other works . l. vives . 〈◊〉 ( a ) deuill ▪ wee may not drawe nay wrest ) the gospell to those gramm●…ticismes . a mo●… or two breakes no square in this phrase from the beginning . so we say , enuy in bro●… from the beginning : a little time doth not prooue this false . ( b ) they ] the mani●…●…as , and those that say the angells could not sin in the moment of their creati●… it , because otherwise the author of their worke should beare the blame rather then 〈◊〉 worke . and so origen seemes to hold saying . the serpent opposed not the truth , nor was 〈◊〉 go vpon his belly , euer from the point of his creation but as adam and eue were , a while 〈◊〉 ▪ ●…o was the serpent no serpent , one while of his beeing in the paradice of delight , for 〈◊〉 not malice . in ezechiel . so augustine thought , that the first parents offended not 〈◊〉 〈◊〉 they were created . ( c ) he is ] iob. . the words , to bee deluded by the angells , are 〈◊〉 septuagints . of the different degrees of creatures , wherein profitable vse and reasons order doe differ . chap. . 〈◊〉 ●…ll things that god made , and are not of his essence , the liuing is before ●…ad : the productiue before these that want generation , & in their liuing , ●…ue before the sencelesse , as beasts &c. before trees , & in things sensitiue , ●…able before the vnreasonable , as man before beasts : & in things rea●…●…mortalls before mortalls , as angels before men , but this is by natures 〈◊〉 they esteeme of these , is peculiar and different , as the diuers vses are : 〈◊〉 some sencelesse things are preferred before some sensitiue , so farre , that 〈◊〉 power , we would roote the later out of nature , or ( whether we know or 〈◊〉 what place therein they haue ) put them all after our profit . for who ●…ther haue his pantry ful of meate thē mice , or possesse pence then fleas . 〈◊〉 : for mans esteeme ( whose nature is so worthy ) will giue more often●… a horse then for a seruant , for a ring then a maide . so that in choice , 〈◊〉 of him that respects the worth often controlls him that respects his ●…de or pleasure , nature pondering euery thing simply in it selfe , and 〈◊〉 thing respectiuely for another : the one valuing them by the light of 〈◊〉 , the other by the pleasure , or vse of the sense : and indeede a certaine 〈◊〉 loue , hath gotten such predominance in reasonable natures , that al●… generally , all angells excell men in natures order , yet by the lawe of ●…nesse good men haue gotten place of preferment before the euill 〈◊〉 . 〈◊〉 the vice of malice is not naturall , but against nature , following the will , not the creation in sinne . chap. . 〈◊〉 in respect of the deuills nature , not his will , wee doe vnderstand 〈◊〉 place a right , he was the beginning of gods workes . for where the vice of 〈◊〉 in , the nature was not corrupted before : ( a ) vice is so contrary to 〈◊〉 that it cannot but hurt it . ( b ) therefore were it no vice , for that nature that 〈◊〉 god , to doe so , but that it is more naturall to it to desire adherence with god ( c ) the ●…ill wil then is a great proofe that the nature was good . but as god is the 〈◊〉 ▪ creator of good natures , so is hee the iust disposer of euill wills : that when they vse good natures euill , hee may vse the euill wills , well . therevpon hee 〈◊〉 that the deuills good nature , and euill will , should bee cast downe , and de●…d by his angells , that is that his temptations might confirme his saints , whom the other , sought to iniur●… . and because god in the creating of him , foresaw both his euill will , and what good , god meant to effect thereby ; therefore the psalmist saith : this dragon whom thou hast made for a scorne : that , in that very creation that it were good by gods goodnesse , yet had god foreknowledge how to make vse of it in the bad state . l. vives . the ( a ) vice ] socrates and the stoickes held vertue , naturall , vice vnnaturall . for , follow the conduct of the true purity of our nature , seperated frō depraued opinion , & we shall neuer sin . ( b ) therefore ] if it did the nature , that offendeth , more real good to offend , then forbeare , it were no offence , nor error , but rather a wise election , and a iust performance . ( c ) the euill will ] thence arise all sinnes , and because they oppose nature , nature resisteth them : whereby offending pleases their will but hurts the nature , the will being voluntarily euill , their nature forced to it : which were it left free , would follow the best ( for that it loues ) and goe the direct way to the maker , whose sight at length it would attaine . of the beauty of this vniuerse , augmented , by gods ordinance , out of contraries . chap. . for god would neuer haue fore-knowne vice in any worke of his , angell , or man , but that hee knew in like manner , what good vse to put it vnto , so makeing the worldes course , like a faire poeme , more gratious by antithetique figures . antitheta , ( a ) called in latine , opposites , are the most decent figures of all elocution : some , more expresly call them contra-posites . but wee haue no vse of this word , though for the figure , the latine , and all the tongues of the world vse it . ( b ) s. paul vseth it rarely vpon that place to the corynthes where he saith . by the arm●… of righteousnesse on the right hand , and the left : by honor and dishonor , by euill report and good , as deceiuers , and yet true , as vnknowne and yet knowne , as dying , and behold 〈◊〉 li●…e , as chastned , and yet not killed , as sorrowing and yet euer glad , as poore , and yet make 〈◊〉 〈◊〉 ritch , as hauing nothing , yet possessing althings . thus as these contraries opposed doe giue the saying an excellent grace , so is the worlds beauty composed of contrarieties , not in figure , but in nature . this is pla●…e in ecclesiasticus , in this verse ? against euill , is good , and against death is life , so is the godly against the sinner : 〈◊〉 looke for in all thy workes of the highest , two and two , one against one . l. vives . an●…a ( a ) are ] contraposites , in word , and sentence . cic. ad heren . lib. . calleth it 〈◊〉 , co●…position ( saith quintilian ) con●…tion , or 〈◊〉 , is diuersly vsed . first in opposition of 〈◊〉 ●…o one : as , feare yeelded to boldnesse , shame to lust : it is not out witte b●… your helpe . secondly of sentence to sentence : as , he may rule in orations , but must yeeld in iudgements 〈◊〉 . there also is more to this purpose , so as i see no reason why augustine should say the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with vs. ( b ) s. paul ] augustine makes paul a rhetorician . [ well it is tolerable , 〈◊〉 saith i●…d one of vs said so , our eares should ring of herefie presently , 〈◊〉 are so ready 〈◊〉 some mens ●…ongue ends , because indeed they are so full of it themselues . ] the meaning of that place , god seperated the light from darkenesse . chap. . ●…erefore though the hardnesse of the scriptures be of good vse in produ●…ing many truths to the light of knowledge , one taking it thus and another ●…et so as that which is obscure in one place bee explaned by some other 〈◊〉 by manifest proofes : whether it be that in their multitude of opini●…e light on the authos meaning , or that it bee too obscure to bee at●…nd yet other truths , vpon this occasion , be admitted ) yet verily i thinke ●…urdity in gods workes to beleeue the creation of the angels , and the se●… of the cleane ones from the vncleane , then , when the first light ( lux ) ●…de : vppon this ground : and god separated the light from the darkenesse : ●…od called the light day , and the darkenkesse he called night . for hee onely was 〈◊〉 discerne them , who could fore-now their fall ere they fell , their de●… of light , and their eternall bondage in darkenesse of pride . as for the 〈◊〉 wee see , viz : this our naturall light and darkenesse , hee made the two 〈◊〉 lights , the sunne and the moone to seperate them . let there be lights ( saith 〈◊〉 firmament of the heauen , to seperate the day from the night . and by and 〈◊〉 god made two great lights , the ( a ) greater light to rule the day , and the 〈◊〉 rule the night : hee made both them and the starres : and god sette 〈◊〉 the firmament of heauen ( b ) to shine vppon the earth , and to rule in the 〈◊〉 night , and to seperate the light from darkenesse , but betweene that light 〈◊〉 the holy society of angells , shining in the lustre of intelligible truth , 〈◊〉 opposite darkenesse : the wicked angels , peruersly falne from that light 〈◊〉 ●…ee onely could make seperation , who fore-knoweth , and cannot but 〈◊〉 all the future euils of their wils , not their natures . l. vives . 〈◊〉 ] the greater light to rule or to begin y● day . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] so the septuagints trans●… 〈◊〉 both rule & beginning : & principium is vsed somtimes for rule , as in ps. . v. . 〈◊〉 or , that they might shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : some of the latines haue vsed the infinitiue 〈◊〉 the coniunction . pestis acerba boum , pecorumque aspergere virus . saith virgil. of that place of scripture spoken after the seperation of the light and darkenes , and god saw the light that it was good . chap. . 〈◊〉 may we ouerslip y● these words of god ; let there be light , & there was light , 〈◊〉 immediatly seconded by these : and god saw the light that it was good : not 〈◊〉 ●…ad seperated the light and darknes , and named them day and night , least ●…d haue seemed to haue shewne his liking of the darknes as wel as y● light . ●…ras the darknes , which the conspicuous lights of heauen diuide from the 〈◊〉 inculpable : therfore it was said after it was , & not before , and god saw that 〈◊〉 . and god ( saith he ) set them in the firmament of heauen to shine vpon the ●…d to rule in the day and night , and to seperate the light from the darknes ; and 〈◊〉 that it was good : both those he liked , for both were sin-les : but hauing sayd 〈◊〉 be light , and there was so , hee adioines immediatly , and god saw the light 〈◊〉 good . and then followeth : god seperated the light from the darknes , and 〈◊〉 the light day , and the darknesse , night : but heere he addeth not , and god 〈◊〉 it was good : least hee should seeme to allow well of both , the one beeing ●…turally but ) voluntary euill . therfore the light onely pleased the creator : the angelicall darknesses , though they were to bee ordained , were not to bee approued . l. vives . immediately ( a ) seconded ] the scripture speaking of the spirituall light , the angels , before y● part of this light , that is part of the angels became dark , god approued the light , that is all the angels whom he had made good , & light : but speaking of our visible light , made the fourth day : god approueth both light and darknes : for that darknes god created , and it was not euil as y● angels that became dark were , & therfore were not approued , as the fourth daies darknesse was . of gods eternal vnchanging will and knowledge wherein he pleased to create al things in forme as they were created . chap. . vvhat meanes that saying that goeth through all , and god saw that it was good , but the approbation of the worke made according to the work-mans art , gods wisedome ? god doth not see it is good , beeing made , as if he saw it not so ere it was made : but in seeing that it is good being made , which could not haue beene made so but that hee fore-saw it , hee teacheth ( but learneth not ) that it is good . plato ( a ) durst go further : and say that god had great ioy in the beauty of the vniuerse . he was not so fond to thinke the newnesse of the worke increased gods ioy : but hee shewed that that pleased him beeing effected which had pleased his wisedome to fore-know should be so effected , not that gods knowledge varyeth , or apprehends diuersly of thinges past , present and future . he doth not foresee thinges to come as we do , nor beholds things present , or remembers thinges past as wee doe : but in a maner farre different from our imagination . hee seeth them not by change in thought , but immutably , bee they past or not past , to come or not to come , all these hath he eternall present , nor thus in his eye and thus in his minde ( he consisteth not of body and soule ) nor thus now , and otherwise hereafter , or heretofore : his knowledge is not as our is , admitting alteration by circumstance of time , but ( b ) exempted from all change , and all variation of moments : for his intention runnes not from thought to thought ; all thinges hee knowes are in his vnbodily presence . hee hath no temporall notions of the time , nor moued he the time by any temporall motions in him-selfe . therfore hee saw that which hee had made was good , because he fore-saw that he should make it good . nor doubted his knowledge in seeing it made , or augmented it , as if it had beene lesse ere he made it : he could not do his works in such absolute perfection , but out of his most perfect knowledge . vvherfore if one vrge vs with , who made this light ? it sufficeth to answer , god : if wee be asked , by what meanes ; sufficeth this , god said let there be light and there was light : god making it by his very word . but because there are three necessary questions of euery creature , who made it how hee made it , and wherefore hee made it ? god sayd ( quoth moyses ) let there bee light , and there was light , and god saw the light that it was good . who made it ? god. how ? god sayd but let it be , and it was : wherfore ? it was good . no better author can there bee then god , no better art then his word , no better cause why , then that a good god should make a good creature . and this ( c ) plato praysed as the iustest cause of the worlds creation : whether he had read it , or heard it , or got it by speculation of the creatures , or learned it of those that had this speculation . l. vives . plato ( a ) durst not ] in his timaeus . the father of the vniuerse , seeing the beauty of it , and the formes of the eternall goddes , approued it , and reioyced . ( b ) expelled from all ] iames , . . in whom is no variablenes , nor shadowing by turning . hierome ( contra iouin . ) reades it , in whome is no difference or shadowing by moment . augustine vseth moment also whether referring it to time , or quality , i know not . for neyther retyres at all from his light to a shadow , nor is any the least shadow intermixt with his light . momentum is also a turning , a conuersion or a changeable motion , comming of moueo to moue : it is also an inclination , as in balances . this place may meane that god entertaines no vicissitude or passe from contrary to contrary , as we doe . ( c ) plato ] let vs see ( saith hee ) what made the worldes creator go about so huge a worke : truly hee excelled in honesty , and honesty enuyeth not any m●…an , and therefore hee made all things like him-selfe , beeing the iustest cause of their originall . concerning those that disliked some of the good creators creatures , and thought some things naturaly euil . chap. . yet this good cause of the creation , gods goodnesse : this iust , fit cause , which being well considered would giue end to all further inuestigation in this kind , some heretikes could not discerne , because many thinges , by not agreeing with this poore fray le mortall flesh ( beeing now our iust punishment ) doe offend , and hurt it , as fire , cold , wilde beastes , &c. these do not obserue in what place of nature they liue , and are placed , nor how much they grace the vniuerse ( like a fayre state ) with their stations , nor what commodity redounds to vs frō them , if we can know how to vse them : in so much that poyson ( a thing one way pernicious ) being conueniently ministred , procureth health : and contrary wise , our meat , drinke , nay the very light , immoderately vsed , is hurtfull . hence doth gods prouidence advize vs not to dispraise any thing rashly , but to seeke out the vse of it warily , and where our wittte and weakenesse failes , there to beleeue the rest that is hidden , as wee doe in other thinges past our reach : for the obscurity of the vse , eyther excerciseth the humility , or beates downe the pride , nothing ( a ) at all in nature being euill , ( euill being but a priuation of good ) but euery thing from earth to heauen ascending in a degree of goodnesse , and so from the visible vnto the inuisible , vnto which all are vnequall . and in the greatest is god the great workeman , yet ( b ) no lesser in the lesse : which little thinges are not to be measured to their owne greatnesse beeing neare to nothing , but by their makers wisedome : as in a mans shape , shane his eye-brow , a very nothing to the body , yet how much doth it deforme him , his beauty consisting more of proportion and parilyty of parts , then magnitude . nor is it a wonder that ( c ) those that hold some nature bad , and produced from a bad beginning , do not receiue gods goodnesse for the cause of the creation , but rather thinke that hee was compelled by this rebellious euill of meere necessity to fall a creating , and mixing of his owne good nature with euill in the suppression and reforming thereof , by which it was so foyled , and so toyled , that he had much adoe to re-create and mundifie it : nor can yet cleanse it all , but that which hee could cleanse , serues as the future prison of the captiued enemy . this was not the maniches foolishnes , but their madnesse : which they should abandon , would they like christians beleeue that gods nature is vnchangeable , incorruptible , impassible , and that the soule ( which may be changed by the will , vnto worse , and by the corruption of sinne be depriued of that vnchangeable light ) is no part of god nor gods nature , but by him created of a farre inferiour mould . l. vives . nothing ( a ) at all ] this augustine repeats often , and herein do al writers of our religion , ( besides plato , aristotle , tully , and many other philosophers ) agree with him , plato in his timaeus , holds it wicked to imagine any thing that god made euill , he being so good a god him-selfe : for his honesty enuied nothing , but made all like him-selfe . and in his . de rep . he saith : the good was author of no euill but only of things good : blaming hesiod and homer for making ioue the author of mischiefe ; confessing god to be the creator of this vniuerse & therby shewing nothing to be euill in nature . i will say briefly what i thinke : that is good as aristotle saith i●…●…s ●…etorik ) which we desire either for it selfe , or for another vse and the iust contrary is euil w●…efore in the world , some things are vsefull and good : some auoideble & bad . some 〈◊〉 and indifferent , and to some men one thing is good , and to others bad : yea vnto one man , at seuerall times , seuerall , good , bad , or neuter , vpon seueral causes . this opiniō the weaknesse of our iudgements & respects of profit do produce . but only that is the diuine iudgement which so disposeth all things , that each one is of vse in the worlds gouernment . and hee knoweth all without error , that seeth all things to bee good , and vsefull in their due seasons , which the wise man intimates , when hee saith , that god made all things good , each in the due time . therefore did hee blesse all with increase and multiplication . if any thing were alwayes vnprofitable , it should bee rooted out of the creation . ( b ) no lesse ] nature is in the least creatures , pismires , gnats , bees & spiders , as potent , as in horses , ox●…n , whales , or elephants and as admirable . pliny . lib. . ( c ) those ] this heresie of the manichees , augustine declareth de heres . ad quod vult deum . contra faust. manich. de genes . ad liter . of the error that origen incurreth . chap. . bvt the great wonder is that some hold one beginning with vs , of all thinges , and that god created all thinges that are not of his essence , otherwise they could neuer haue had beeing : and yet wil not hold that plaine & good beleefe of the worlds simple and good course of creation , that the good god made all thinges good . they hold that all that is not god , after him , and yet that all is not good which none but god could make . but the ( a ) soules they say ( not part , but creatures of god ) sinned in falling from the maker : & being cast according to their deserts , into diuers degrees , down from heauen , got certaine bodies for their prisons . and ther-upon the world was made ( say they ) not for increase of good , but restrrint of bad , and this is the world. herein is origen iustly culpable , for in his periarchion , or booke of beginnings , he affirmes this ; wherein i haue much maruaile , that a man so read indiuine scriptures , should not obserue , first how contrary this was to the testimony of scripture , that confirmeth all gods workes with this . and god saw that it was good : and at the conclusion , god saw all that hee made , and loe , it was very good . auerring no cause for this creation , but onely , that the good god should produce good things : where if no man had sinned , the world should haue beene adorned and filled ( b ) onely with good natures . but sin being commited , it did not follow that all should be filled with badnes , the far greater part remaining still good , keeping the course of their nature in heauen : nor could the euil willers , in breaking the lawes of nature , auoyd the iust lawes of the al-disposed god for as a picture sheweth well though it haue black colors in diuers places so the vniuerse is most faire , for all these staines of sins , which notwithstāding being waighed by themselues do disgrace the lustre of it . besides origen should haue seene ( and all wise men with him ) that if the world were made onely for a penall prison for the transgressing powers to bee imbodyed in , each one according to the guilt , the lesse offenders the higher and lighter , and the greater ones the baser and heauier : that then the diuels ( the worst preuaricators ) should rather haue bin thurst into the basest , that is earthly bodies , then the worst men . but that we might know that the spirits merits are not repaid by the bodies qualitie : the worst diuell hath an ( c ) ayry body , and man ( though he be bad , ) yet of farre lesse malice and guilt , hath an earthly body , yea & had ere his fall . and what can be more fond , then to thinke that the sunne was rather made for a soule to be punished in as a prison , rather then by the prouidence of god , to bee one , in one world as a light to the beauty , and a comfort to the creatures ? otherwise , two , ten , or en hundred soules sinning all a like , the world should haue so many sunnes : to auoyd which we must rather beleeue that there was but one soule sinned in that kind , deseruing such a body rather then that the makers miraculous prouidence did so dispose of the sunne , for the light & comfort of things created : it is not the soules whereof speake they know not what , but it is their owne soules that are so farre from truth , that they must needes be attanted and restraned . therefore these three i commended before , as fitt questians of euery creature , viz : who made it , how , and why , the answeare to which is , god by his word , because hee is good whether the holy trinity , the father , the sonne and the holy ghost doe imitate this vnto vs from their misticall body , or there be some places of scripture that doth prohibite vs to answeare thus , is a great questian and not fit to bee opened in one volume . l. vives . the ( a ) soules ] origen in his first booke periarchion , holds that god first created all things incorpore all , and that they were called by the names of heauen and earth , which afterward were giuen vnto bodies . amongst which spirituals , or soules ( mentes ) were created , who declining ( to vse ruffinus his translation ) from the state and dignity , became soules as their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declareth , by waxing cold in their higher state of being mentes . the mind fryling of the diuine heate , takes the name and state of a soule , which if it arise and ascend vnto againe , it gaines the former state of a minde . which were it true , i should thinke that the mindes of men , vnequally from god some more and some lesse , some should rather bee soules then other some : some retaining much of their mentall vigor and some little or none . but these soules ( saith he ) being for their soule fals to bee put into grosser bodies , the world was made , as a place large enough to exercise them all in , as was appointed : and from the diuersity , and in-equality of their fall from him did god collect the diuersity of things here created . this is origens opinion . hierom reciteth it ad auitum . ( b ) which good ] we should haue beene gods freely without any trouble . ( c ) any ayry body ] of this here-after . of the diuine trinity , notifying it selfe ( in some part ) in all the workes thereof chap. . vve beleeue , ( a ) & faithfully affirme , that god the father begot the world , his wisdom by which al was made , his only son , one with one coeternal , most good and most equall : and that the holy spirit is both of the father and the 〈◊〉 , consubstantiall , & coeternall with them both : & this is both a trinity in respect of the persons , and but one god in the inseperable diuinity & one omnipotent in the vnseperable power , yet so , as euery one of the three be held to bee god omnipotent : and yet altogether are not three gods omnipotents , but one god omnipotent : such is the inseperable unity of three persons , and so must it bee ta●… off . but whether the spirit , beeing the good fathers , and the good sonnes may ●…e sayd to be both their goodnesses , ( c ) heere i dare not rashly determine : i durst rather call it the sanctity of them both : not as their quality , but their substance and the third person in trinity . for to that , this probability leadeth mee , that the father is holy , and the son holy , and yet the spirit is properly called holy , as beeing the substantiall , and consubstantiall holynesse of them both . but if the diuine goodnesse be nothing else but holynesse ; then is it but diligent reason , and no bold presumption to thinke ( for exercise of our intentions sake ) that in these three questions of each worke of god , who made it , how , and why the holy trinity is secretly intimated vnto vs : for it was the father of the word that sayd , let it be made ; and that which was made when hee spake , doubtlesse was made by the word : and in that , where it is sayd , and god saw that it was good , it is playne that neyther necessity nor vse , but onely his meere will moued god to make what was made , that is , because it was good : which was sayd after it was done , to shew the correspondence of the good creature to the creator , by reason of whose goodnesse it was made . if this goodnes be now the holy spirit , then is al the whole trinity intimate to vs in euery creature : & hence is the originall , forme , and perfection of that holy citty wherof the angells are inhabitants . aske whence it is ; god made it : how hath it wisedome . god enlightned it . how is it happy ? god whom it enioyes hath framed the existence , and illustrated the contemplation , and sweetned the inherence thereof in him-selfe , that is , it seeth , loueth , reioyceth in gods eternity , shines in his truth , and ioyeth in his goodnesse . l. vives . vv●… ( a ) beleeue ] lette vs beleeue then and bee silent , hold , and not inquire , preach faithfully , and not dispute contentiously . ( b ) begotte ] what can i do heere but fall to adoration ? what can i say but recite that saying of paul , in admiration : o the deepnesse of the ritches both of the wisedome and knowledge of god! ( c ) heere i dare not ] [ nor i though many diuines call the spirit the fathers goodnesse , and the sonne his wisedome . who dare affirme ought directly , in those deepe misteries . ] ( d ) because it ] or , because it was equally good . of the tripartite diuision of all phylosophicall discipline . chap. . hence was it ( as far as we conceiue ) that phylosophy got three parts : or rather that the phylosophers obserued the three parts . they did not inuent them , but they obserued the naturall , rationall and morrall , from hence . these are the latine names , ordinarily vsed , as wee shewed in our eighth booke : not that it followeth that herein they conceiued a whit of the trinity : though plato were the first that is sayd to finde out and record this diuision : and that vnto him none but god seemed the author of all nature , or the giuer of reason , or the inspirer of honesty . but whereas in these poynts of nature , inquisition of truth , and the finall good , there are many diuers opinions , yet al their controuersie lieth in those three great , and generall questions : euery one maketh a discrepant opinion from another in all three , and yet all doe hold , that nature hath some cause , knowledge , 〈◊〉 , and life some direction and summe . for three things are sought out in 〈◊〉 , nature , skill and practise , his nature to bee iudged off by witte , 〈◊〉 ●…y knowledge , and his practise ( a ) by the vse . ( b ) i know well that ●…elongs to fruition properly , and vse to the vser : ( and that they seeme to ●…ently vsed , fruition of a thing which beeing desired for it selfe onely , de●… vs : and vse of that which we seeke for another respect : in which sence we ●…her vse , then inioy temporalityes , to deserue the fruition of eternity : ●…e wicked inioyes money , and vseth god , spending not money for 〈◊〉 ●…ut honouring him for money ) yet in common phraze of speech wee 〈◊〉 ●…ruition , and inioy vse . for fruites properly are the fieldes increase , 〈◊〉 ●…ppon wee liue : so then thus i take vse in three obseruations of an ar●… nature , skill and vse . from which the phylosophers inuented the seue●…●…lines , tending all to beatitude : the naturall for nature , the rationall 〈◊〉 ●…e , the morall for vse . so that if our nature were of it selfe , wee should 〈◊〉 owne wisedome , and neuer go about to know it by learning , ab exter●… if our loue had originall of it selfe , and returned vppon it selfe ; it would 〈◊〉 vnto beatitude , exempting vs from need of any other good . but seeing 〈◊〉 hath beeing from god our author , doubtlesse wee must both 〈◊〉 to teach vs true wisedome , and to inspire vs with the meanes to be●…●…essed , by his high sweetnesse . l. vives . 〈◊〉 ( a ) by the vse ] [ vsu●… , i translate , practise , fructus vse : otherwise ] here seemes to bee an 〈◊〉 of the word vse , for whereas he sayth , workmanships stands on three grounds , na●…●…d vse , vse is here practise . but he wrested it to his meaning , namely the practise of e●…●…eferred to vse or profit , & therby iudged . ( b ) i know ] we haue fruition of y● wee de●…●…er end : therfore saith aug. we only inioy god , and vse al things else . of this read ●…tr . christ. in . quest . de trinit : where he ties fruition , to eternal felicity , vse to the 〈◊〉 him had peter lumbard inough : sent. l. . & the schoolmē , euen more then inough . of the image of the trinity which is in some sort in euery mans nature , euen before his glorification . chap. . 〈◊〉 we haue in our selues an image of that holy trinity which shal be perfec●…●…y reformation , and made very like it : though it be far vnequall , and farre 〈◊〉 from it , briefly neither coeternall with god , nor of his substance , yet is it 〈◊〉 ●…est it of any creature , for we both haue a being , know it , and loue both our ●…d knowledge . and in these three no false apparance euer can deceiue vs. 〈◊〉 not discerne them as thinges visible , by sence as wee see colours , heare 〈◊〉 ●…scent smels , taste sauors , and touch things hard and soft : the ( a ) abstacts of 〈◊〉 ●…bleś we conceiue , remember & desire in incorporeal formes most like 〈◊〉 ●…ther : in those three it is not so ; i know ( b ) without al phantastical imagi●…●…at i am my selfe , that this i know and loue . i feare not the ( c ) academike 〈◊〉 ●…s in these truths , y● say , what if you er ? ( d ) if i er , i am . for he that hath no 〈◊〉 ●…ot er : and therfore mine error proues my beeing : which being so , how 〈◊〉 ●…holding my being ? for though i be one that may er , yet doubtles in that 〈◊〉 being , i er not : & consequently , if i know that i know my being : & lo●…e two , i adioyne this loue as a third of equall esteeme with the two . 〈◊〉 not erre in that i loue , knowing the two thinges i loue , without 〈◊〉 they were false , it were true that i loued false thinges . for how could i bee iustly checked for louing of false thinges if it were false that i loued them ? but ●…ing the thinges loued , are true , and sure , how can the loue of them bee b●… true and sure ? and there is no man that desireth not to bee , as there is none de●… not to be happy : for how can he haue happinesse , and haue no beeing ? l. vives . the ( a ) abstracts ] for shutte our eyes , and tast , our thought tells vs what a thing whitenesse and sweetnesse is , wher-vpon our dreames are fraught with such thinges , and we are able to iudge of them without their presence . but these are in our exterior sences , our imagination , our common sence , and our memory , all which beasts haue as well as wee , and in these many things are rashly obserued , which if wee assent vnto , wee erre : for the sences are their weake , dull and vnsure teachers , teaching those other to apprehend things often false , for true . but the reasonable mind , being proper only to man , that ponders al , and vseth all dilligence to auoyd falsehoods for truth , warning vs to obserue well ere we iudge . ( b ) phantasticall ] of fancy , already . ( c ) academickes ] these took away the trust of the sences , and held that nothing was known . if you said , i know this stone to moue ; because i see it , or touch it : they replyed : what if you erre ? did you neuer thinke you saw some-what moue , that stood still , ( as in sayling , or riding ? ) did you neuer thinke some-what moued that moued not , vnder your touch ? there you were deceiued , so may you bee now . restrayne your assent , nothing offends wisedome more then consent before full knowledge . ( d ) if i erre ] therefore our phylosophers vppon aristotles posteriora , say , that this proposition is of the greatest euidence . of essence , knowledge of essence , and loue of both . chap. . so ( a ) naturally doth this delight , that very wretches , for nothing else but this , would rather leaue their misery , then the world , knowing them-selues wretches tho , yet would they not dye . and the most wretched of all , eyther in wise iudgements ( for ( b ) their foolishnesse ; ) or in theirs that hold themselues blessed ( for their defect hereof : ) if one should profer them an immortality of misery , and tell them if they refused it , they should become iust nothing , and loose all beeing , verily they would reioyce and choose an eternall misery before a millity of beeing . this our common sence testifieth . for why doe they feare to end their misery by death rather then continue it , but that nature still wisheth to hold a beeing ? and therefore seeing they know they must dye , they do make such great accoumpt of a long life in their misery , ere they dye : wherein doubtlesse they shew how thankefull they will bee for immortality , though it had not end of their misery . and what of brute beasts that vnderstand not this , from the dragon to the worme ? do they not shew their loue of being , by auoyding death al waies possible ? the trees and plants that haue no sence of death nor meanes to auoyd it , do they not put forth one sprig into the aire , & another ( c ) deeper into the earth , whereby to attract nutriment and preserue their beeing ? nay , the very bodyes that 〈◊〉 neyther sence nor vegetation , by their very motion vpwardes , downewardes , or middle suspension , moue to the conseruation of their essence and nature . now then may bee gathered how much mans nature is beloued , and loth to bee deceiued , from hence , that man had rather ( d ) lament in a sound minde , then rei●… in folly . which power is in no mortal creature but man : others haue sharper sights then wee , yet not any can behold the incorporeall light , which in some sort lightneth our mindes , producing a true iudgement of all these thinges , 〈◊〉 〈◊〉 as wee are capable of it . but though the vnreasonable creatures sen●…●…eine no knowledge , yet some similitude of knowledge there is in them . 〈◊〉 ●…er corporall creatures , hauing no sence in themselues , are but the obi●… of others sences , therefore called sensible : and the growth and power 〈◊〉 〈◊〉 the trees drawe nutriment , this is like their sence . but these and all oth●…●…porall bodies causes , are hid in nature , marry their formes in the diuer●… 〈◊〉 parts of the worlds structure ) are apparant to vs , seemingly professing a 〈◊〉 be knowne since they could not know themselues : but our bodily sen●…●…ge not of them though they apprehend them . that is left vnto a farre 〈◊〉 ●…cellent interior sence , discerning iust and vniust , ( f ) iust , by the intelli●…●…rme , vniust , by the priuation thereof . the office of this sence , neither the 〈◊〉 eare , the smell , the taste , nor the touche can performe . by this i know 〈◊〉 ●…ng , and i know this knowledge , and i loue them both , and know that i 〈◊〉 both . l. vives . so ( a ) naturally ] a stoicall and academicall disputation handled by tully , ( offic. . & de 〈◊〉 . 〈◊〉 . stoically , and ( de fin . . ) academically . ( b ) for their ] foolishnesse is the greatest 〈◊〉 ●…nd wisdome the good . so held the stoikes . ( c ) deeper ] a diuerse reading : the text 〈◊〉 both . ( d ) antisthenes the first cynickes choise . his reason was because to reioyce in ●…d minde , was base , and cast downe the minde from the true state . socrates in 〈◊〉 〈◊〉 alcibiades , that possessions with-out wisdome , are not onely fruitlesse , but hurtfull . ( e ) ●…re ] it is not then our witte or toyle , but gods bountie that instructs vs in the 〈◊〉 ●…ourse of nature , and sharpens the iudgement : which bounty the good man attaining 〈◊〉 bad , must needs bee wiser , though lesse learned , or popularly acute . therefore saith 〈◊〉 into an euill soule , wisdome will not come . the same that socrates said , onely good men 〈◊〉 ( f ) iust , by ] by a forme , left in my minde by seeing iustice done , and the due con●…●…ing thereto : which , be it absent , i conceiue what iniustice is , by seeing the faire 〈◊〉 ●…ent harmony subuerted ; i build not vpon hurts , violence , iniuries , or reproches , 〈◊〉 no priuations , but may be iustly done vpon due command of the magistrate , or with ●…ent : but vpon this , i see the vertues decorum broken . forme is neither to bee taken ●…pes or abstracts of things , reserued in the soule , and called motions , say some : well , 〈◊〉 they either want witte or knowledge : and because they cannot make them-selues 〈◊〉 by things really extant : they must fetch their audiences eares vp to them by pursuing 〈◊〉 , & non entia : this is our schoole-mens best trade now a dayes . ] ●…ther we draw nearer to the image of the holy trinity , in louing of that loue by which we loue to be , and to know our being . chap. . 〈◊〉 wee haue spoken as much as needeth here , of the essence and knowledge , 〈◊〉 much we ought to respect them in our selues , and in other creatures vn●…●…ough we finde a different similitude in them . but whether the loue that 〈◊〉 ●…e them in , be loued , that is to declare . it is loued : wee prooue it , because it i●…●…d in all things that are iustly loued . for hee is not worthily called a good 〈◊〉 〈◊〉 knowes good , but hee that loues it . why then may wee not loue that 〈◊〉 〈◊〉 selues , whereby wee loue that which is to bee loued . they may both 〈◊〉 ●…e man : and it is good for a man that his goodnesse increasing , his ●…d decrease , euen to the perfection of his cure , and full change into 〈◊〉 : for if wee were beasts , wee should loue a carnall sensitiue life : 〈◊〉 good would suffice our nature ( b ) without any further trouble ; if 〈◊〉 ●…ees , wee should not indeede loue any thing by motion of sence : yet should we seeme to affect fruitfulnesse and growth , if wee were stones , water , winde , fire , or so , we should want sence , and life , yet should we haue a naturall appeti●…e vnto our due ( c ) places , for the ( d ) motions of weights are like the bodies loues : go they vpward or downwards ; for weight is to the body , as loue is to the ●…ule . but because we are men , made after our creators image , whose eternity is true , truth eternall : charity , true and eternall ; neither confounded nor seuered , we runne through all things vnder vs , ( which could not be created , formed , not ordered without the hand of the most essentiall , wise , and good god ) & so through all the workes of the creation : gathering from this ( e ) more playne , and from that lesse apparant markes of his essence : and beholding his image in our selues ( f ) like the prodigall childe , wee recall our thoughts home , and returne to him from whom we fell . there our being shall haue no end , our knowledge no error , our loue no offence . but as now , though wee see these three sure , trusting not to others , but obseruing it our selues , with our certaine interior sight , yet because of our selues we cannot know how long they shall last , when they shall end , whither they shall goe , doing well or euill , therefore here we take other witnesses , of the infallibity of whose credit wee will not dispute here , but hereafter . in this booke of the citty of god , that was neuer pilgrim , but alwayes immortall in heauen , being compounded of the angels eternally coherent with god , and neuer ceasing this coherence : betweene whom and their darknesse , namely those that forsooke him , a seperation was made as we said at first by god , now will wee ( by his grace ) proceede in our discourse already begun . l. vives . for that ( a ) is loue ] there is a will in vs arising from the corruption of the body , which reason ruleth , not as it doth the better will , but it haleth it and traileth it to good : it flyes all good properly , and seeketh euills , bodily delights and pleasures : these two paul calleth the law of the flesh , the law of the spirit , some-times flesh and spirit . the first , brutish , foule , hated of good men , who when they can cannot expell it , they compell and force it vnto gods obedience : otherwise it produceth a loue of things vnmeete . ( b ) without ] either in this life , or vnto our bodies . ( c ) places ] or orders , and formes of one nature : the preseruation of which each thing desires for it selfe , helping it selfe against externall violence , if it bee not hindered . ( d ) 〈◊〉 ] of this before : the latine word is , momenta . ( e ) more plaine ] our reason pl●…ceth an image rather then a marke of god in vs. man hath the sight of heauen and the knowledge of god bestowed vpon him , whereas all other creatures are chained to the earth wherfore the spirit ouer-looking the creation , left his image in our erected nature , in the rest , whome hee did as it were put vnder foote , hee left onely his markes . take this now as a figuratiue speech . ( f ) pr●…digall ] luc. . of the angels knowledge of the trinity in the deity , and consequently , of the causes of things in the archetype , ere they come to be effected in workes . chap. . these holy angels learne not of god by sounds , but by being present wi●… th●… ●…geable truth , his onely begotten word , himselfe , and his holy spirit , 〈◊〉 〈◊〉 〈◊〉 , of substantiall persons : yet hold they not three gods , but one , 〈◊〉 this th●…y ( a ) ●…ow plainer then we know our selues . ( b ) the creatures also 〈◊〉 they know 〈◊〉 in the wisdome of god , the worke-mans draught , then in the thing●… produced : and consequently them-selues in that , better then in th●…-selues , though ●…ing their knowledge in both : for they were made , & are not of 〈◊〉 ●…nce that made them . therefore in him their knowledge is day , in 〈◊〉 , ( as we sayd ) twy-light . but the knowledges of a thing , by the means 〈◊〉 and the thing it selfe made , are farre different . ( c ) the vnderstanding 〈◊〉 a figure doth produce a perfecter knowledge of it , then the draught 〈◊〉 ) dust : and iustice is one in the changelesse truth , and another in the 〈◊〉 ●…oule . and so of the rest , as the firmament betweene the waters aboue 〈◊〉 , called heauen , the gathering of the waters , the apparance of land , 〈◊〉 ●…f plants , creation of foules and fishes , of the water , and foure foo●…ed 〈◊〉 ●…he earth , and last , of man the most excelling creature of all . all these the 〈◊〉 ●…scerned in the word of god , where they had their causes of their pro●…●…mmoueable and fixed , otherwise , then in them selues : clearer in him , 〈◊〉 in them-selues : yet referring all those workes to the creators praise , 〈◊〉 ●…ke morning in the mindes of these contemplators . l. vives . 〈◊〉 ( a ) plainer ] they haue both sharper wittes then we , and the light whereby they 〈◊〉 ●…he ●…rinity is farre brighter then that by which wee know our selues . crea●…●…owing ●…owing the effect better in the cause , then in it selfe , ( c ) the vnderstanding ] mathe●…●…ciples giue better knowledge of times and figures , then draughts , which can ne●…●…ct as to present the thing to the eye , truly , as it is : and better conceiue wee by 〈◊〉 a straight line is the shortest draught from point to point , and that all lines drawne 〈◊〉 ●…ter to the cyrcle are equall , by the precepts of geometry , rather then by all the 〈◊〉 ●…f dust ? nay ) of parrhasius or apelles . ( d ) dust ] the old mathematicians drew ●…tions in dust , wi●…h a compasse , the better to put out or in what they would . this 〈◊〉 was a dooing when syracusa was taken . liu. tully calleth it , learned dust . de nat . 〈◊〉 secto in puluere metas , saith persius , lines in diuided dust . satyr . . 〈◊〉 perfection of the number of sixe , the first is complete in all the parts . chap. . ●…ese were performed in sixe dayes because of the perfection of the ( a ) 〈◊〉 of six , one being six times repeated : not that god was tied vnto time , 〈◊〉 not haue created all at once , and af●…erwards haue bound the motions 〈◊〉 ●…ngruence , but because that number signified the perfection of the 〈◊〉 six is ( b ) the first number that is filled by coniunction of the parts , the 〈◊〉 ●…ird and the halfe : which is one , two , and three ; all which conioyned 〈◊〉 ●…arts in numbers are those that may be described of how ( c ) many they 〈◊〉 ●…alfe , a third , a fourth , and so forth . but foure being in nine , yet is no iust 〈◊〉 one is the ninth part , a●…d three the third part . but these two parts , one 〈◊〉 , are farre from making nine the whole . so foure is a part of ten , but no 〈◊〉 ●…one is the tenth part , two the fif●… , & fiue the second : yet these three parts 〈◊〉 & ; make not vp full ten , but eight onely . as for the number of twelfe , 〈◊〉 exceed it . for there is one the twelfe part , six the second , foure the third , 〈◊〉 fourth , and two the sixt . but one , two , three , foure and sixe , make aboue 〈◊〉 ●…mely sixteene . this by the way now to prooue the perfection of the 〈◊〉 of fixe , the first , ( as i said ) that is made of the coniunction of the parts : 〈◊〉 did god make perfect all his workes . wherefore this number is not to ●…d , but hath the esteeme apparantly confirmed by many places of scrip●…●…r was it said in vaine of gods workes , thou madest all things in number , 〈◊〉 〈◊〉 measure . l. vives . the ( a ) number ] pythagoras , and plato after him , held all things to be disposed by numbers , teaching them so mysteriously , that it seemed they sought to conceale them from the expresse professors , not onely the prophane vulgar . our diuines both greeke & latine put many mysteries in numbers . but hierome the most of all , affirming that the euangelist omitted some of christs progenie , to make the rest fall in a fit number . ( b ) for six ] the perfection of a number is to consist of all the parts : such are scarce in arithmetique , and such is sixe onely within ten , and twenty seauen within a hundred : for this latter consists of . . . . and . the mysterie of the creation is conteined in the number of sixe hier. in ezech. ( c ) of how many ] as an halfe , a fourth , a fift , sixth , &c. foure in nine , is neither halfe , three nor foure , and so vp to the ninth , as farre as nine goeth . for the least quantitatiue part , nameth the number , as the twelfth of twelue : the twentith in twentie , and that is alwayes an vnite . this kinde of part we call an aliquote . euclide calleth an aliquote onely , a part , the rest parts . for his two definitions , ( his third and his fourth ) are these . a part is a lesse number diuiding a greater . parts , are they that diuide not . and so the old writers vsed these words . of the seauenth day , the day of rest and complete perfection . chap. . bvt in the seauenth day , that is , the ( a ) seuenth repetition of the first day ( which number hath perfection also in another kinde ) god rested , and gaue the first rule of sanctification therein . the day that had no euen , god would not sanctifie in his workes but in rest . for there is none of his workes , but being considered first in god , and then in it selfe , will produce a day knowledge , and an euens . of the perfection of seauen , i could say much , but this volume groweth bigge , and i feare i shall be held rather to take occasion to shew my small skill , then to respect others edification . therefore we must haue a care of grauitie and moderation , least running all vpon number , ( b ) wee bee thought neglecters of weight and measure . ( c ) let this bee a sufficient admonition , ( d ) that three is the first number , wholy , odde , and foure wholy euen , and these two make seauen , which is therefore often-times put for ( e ) all : as here ; the iust shall fall seauen times a day , and arise againe , that is , how oft soeuer hee fall , hee shall rise againe . ( this is not meant of iniquitie , but of tribulation , drawing him to humility . ) againe , seauen times a day will i praise thee : the same hee had sayd before : his praise shall bee alwayes in my mouth . many such places as these the scripture hath , to prooue the number of seauen to bee often vsed for all , vniuersally . therefore is the holy spirit called often-times ( f ) by this number , of whom christ said , hee shall teach vs all truth . there is gods rest , wherein wee rest in god : in this whole , in this perfection is rest , in the part of it was labour : therefore wee labour , because wee know as yet but in part , but when perfection is come , that which is in part shall be abolished . this makes vs search the scriptures so labouriously . but the holy angels , ( vnto whose glorious congregation our toylesome pilgrimage casts a long looke ) as they haue eternall permanence , so haue they easie knowledge , and happy rest in god , helping vs without ttouble , because their spirituall , pure and free motions are without labour . l. vives . the ( a ) seauenth ] signifying all things created at once . ( b ) wee be thought ] alluding to the precedent , saying , god made althings in number , weight & measure : that if he should say too much of number , hee should seeme both to neglect his owne grauity and measure , and the wise-mans . ( c ) let this ] the iewes in the religious keeping of their sabboth , shew that . was a number of much mistery . hierome in esay . gellius . lib. . and his emulator macrobius ( in somn. scip. lib. . ) record the power of it in heauen , the sea , and in men. the pythagorists , as chalcidius writeth , included all perfection , nature & sufficiency herein . and wee christians hold it sacred in many of our religious misteries . ( d ) that . is ▪ an euen number ( sayth euclid ) is that which is diuisible by two : the odde is the contrary . three , is not diuisible into two , nor any : for one is no number : foure is diuided into two , and by vnites : and this foure was the first number that gotte to halfes , as macrobius sayth , who therefore commendeth . by the same reason that aug. vseth here . ( e ) for all ] aug. in epist. ad galat. ( f ) by this number ] serm. de verb , dom . in monte . this appellation ariseth from the giftes , shewne in esay , chap. . of their opinion that held angels to be created before the world chap. . bvt if some oppose , and say that that place , let there be light and there was light , was not meant of the angels creation , but of some ( a ) other corporall light , and teach that the angels wer made not only before the firmament diuiding the waters , and called heauen , but euen before these words were spoken : in the beginning god made heauen and earth : taking not this place as if nothing had bene made before , but because god made all by his wisedome and worde , whome the scripture also calleth a ( a ) beginning , as answered also to the iewes when they inquired what he was : i will not contend , because i delight so in the intimation of the trinity in the first chapter of genesis . for hauing said : in the beginning god made heauen and earth : that is the father created it in the son , as the psalme saith : o lord how manyfold are thy workes ! in thy wisedome madest thou them all : presently after he mentioneth the holy spirit . for hauing shewed the fashion of earth , and what a huge masse of the future creation god called heauen and earth : the earth was without forme & void , and darknesse was vpon the deepe : to perfect his mention of the trinity he added , ( c ) and the spirit of the lord moued vpon the waters . let each one take it as he liketh : it is so profound that learning may produce diuers opinions herein , all faithfull and true ones : so that none doubt that the angels are placed in the high heauens , not as coeternals with god , but as sure of eternall felicity : to whose society christ did not onely teach that his little ones belonged , saying : they shall be equal vvith the angels of god : but shewes further , the very contemplation of the angels , saying : se that you despise not one of these little ones , for i say vnto you , that in heauen , their angels alway behold the face of my father vvhich is in heauen . l. vives . some ( a ) other corporeall ] adhering to some body . ( b ) beginning ] i reproue not the diuines in calling christ a beginning . for he is the meane of the worlds creation , and cheefe of all that the father begotte . but i hold it no fit collection from his answere to the iewes . it were better to say so because it was true , then because iohn wrote so , who thought not so . the heretikes make vs such arguments , to scorne vs with , at all occasion offered . but what that wisely and freely religious father hierome , held of the first verse of genesis , i will now relate . many ( as iason in papisc . tertull. contra praxeam , and hillar . in psalm . ) hold that the hebrew text hath , in the sonne god made heauen and earth which is directly false . for the . symachus , and theodotion translate it , in the beginning : the hebrew is beresith , which aquila translates in capitulo , not ba-ben , in the son. so then the sence , rather then the translation giueth it vnto christ , who is called the creator of heauen and earth , as well in the front of genesis ( the head of all bookes ) as in s. iohns ghospell . so the psalmist saith in his person : in the head of the booke it is written of me , viz. of genesis , and of iohn : al things were made by it , & without it was made nothing , &c. but we must know , that this book is called beresith , the hebrewes vsing to put their books names in their beginnings thus much word for word out of hierome . ( c ) and the spirit ] that which wee translate ferebatur , moued ( sayth hierome ) the hebrewes read marahefet , forwhich we may fitly interprete , incubabat , brooded , or cherished as the hen doth heregges with heate . therfore was it not the spirit of the world , as some thinke , but the holy spirite that is called the quickner of all things from the beginning : if the quickner , then the maker , if the maker then the god : if thou send forth thy word ( saith he ) they are created . of the two different societies of angels , not vnfitly tearmed light and darkenesse . chap. . that some angels offended , and therfore were thrust into prisons in the worlds lowest parts vntill the day of their last iudiciall damnation , s. peter testifieth playnely , saying that god spared not the angels that had sinned , but cast them downe into hell and deliuered them into ( a ) chaynes of darkenesse to be kept vnto damnation . now whether gods prescience seperated these from the other , who doubteth ? that he called the other light , worthily , who denyeth ? are not we heare on earth , by faith , and hope of equality with them , already ere wee haue it , called light by the apostle ? ye were once darkenesse , ( saith he ) but are now light in the lord. and well doe these perceiue the other apostaticall powers are called darkenesse , who consider them rightly , or beleeue them to bee worse then the worst vnbeleeuer . wherefore though that light , which god sayd should bee , and it was , bee one thing and the darkenesse from which god seperated the light bee another : yet the obscurity of this opinion of these two societies , the one inioying god , the other swelling in ( b ) pride : the one to whome it sayd : praise god all ●…ee his angels , the other whose prince said : all these will i giue thee if thou wilt fall downe and worship mee : the one inflamed with god's loue , the other , blowne bigge with selfe-loue ( whereas it is sayd ) god resisteth the proud and giueth grace to the lowly : ) the one in the highest heauens , the other in the obscurest ayre : the one , piously quiet , the other madly turbulent : the one punishing or releeuing according to gods ( c ) iustice and mercy : the other raging with the ouer vnreasonable desire to hurt and subdue : the one allowed gods minister to all good , the other restrayned by god from doing ( d ) the desired hurt : the one scorning the other for doing good against their wills by temptations : the other enuying this , the recollection of the faithfull pilgrims : the obscurity ( i say ) of the opinion of these two so contrary societies ( the one good in nature and wil , the other good in nature also , but bad by wil ) since it is not explaned by other places of scripture , that this place in genesiis of the light and darknes , may bee applyed as denominatiue vnto them both ( though the author hadde no such intent ) yet hath not beene vnprofitably handled : because though wee could not knowe the authors will , yet wee kept the rule of faith , which many other places make manifest . for though gods corporall workes bee heere recited , yet haue some similitude with the spiritual , as the apostle sayth : you are all the children of the light , and the children of the day : wee are no sonnes of the night nor darknes . but if this were the authors mind , the other disputation hath attained perfection : that so wise a man of god , nay the spirit in him , in reciting the workes of god , all perfected in sixe dayes , might by no meanes bee held to leaue out the angels , eyther in the beginning , that is because hee had made them first , or ( as wee may better vnderstand , in the beginning ) because hee made them in his onely begotten word , in which beginning god made heauen and earth : which two names eyther include all the creation spirituall and temporall , which is more credible : or the two great partes onely as continents of the lesser , beeing first proposed in whole , and then the parts performed orderly according to the mistery of the sixe dayes . l. vives . into ( a ) cheynes ] this is playne in saint peters second epistle and saint iudes also . the angels ( sayth the later ) which kept not their first estate , but left their owne habitation hath hee reserued in euerlasting cheynes , vnder darkenesse , vnto the iudgement of the great day . augustine vseth prisons , for places whence they cannot passe , as the horses were inclosed and could not passe out of the circuit vntill they had run . ( b ) pride ] typhus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is pride , and the greeks vse typhon ( of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bee proud and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to burne ) for the fiery diuell : so sayth plutarch of typhon , osyris his brother , that he was a diuell that troubled all the world with acts of malice , and torment . augustine rather vseth it then the latine , for it is of more force , and was of much vse in those dayes : philip the priest vseth it in his commentaries vppon iob. ( c ) iustice ] for god doth iustly reuenge , by his good ministers . he maketh the spirits his messengers , & flaming fire his ministers . ps. . ( d ) the desired ] there is no power on the earth like the diuels iob. . which might they practise as they desire , they would burne , drowne , waste , poyson , torture and vtterly destroy man and beast : and though we know not the diuells power directly , where it is limited , and how farr extended : yet are wee sure they can do vs more hurt then we can euer repaire . of the power of angels read august●… de trinit . lib. . of the opinion that some held , that the angels weee meant by the seueral waters , and of others that held the waters vncreated . chap. . yet some there ( a ) were that thought that the ( b ) company of angels were meant by the waters : and that these wordes , let there be a firmament in the midst of the waters , and let it seperate the waters from the waters , meant by the vpperwaters the angels , and by the lower , eyther the nations , or the diuels . but if this bee so , there is no mention of the angels creation , but onely of their seperation . ( c ) though some most vainely , and impiously deny , that god made the waters , because hee neuer said , let there be waters . so they may say of earth : for he neuer said let there be earth . i but say they : it is written god created both heauen and earth . did he so ? then is water included therein also , for one name serues both : for the psalm sayth : the sea is his , and he made it , and his hands prepared the dry land : but the ( d ) elementary weights do moue these men to take the waters aboue , for the angels , because so an element cannot remayne aboue the heauens . no more would these men , if they could make a man after their principles , put fleame , being ( e ) in stead of water in mans body , in the head : ( f ) but there is the seate of fleame , most fitly appointed by god : but so absurdly in these mens conceits , that if wee know not ( though this booke told vs playne ) that god had placed this fluid , cold and consequently heauy humor in the vppermost part of mans body , these world-weighers would neuer beleeue it . and if they were subiect to the scriptures authority , they would yet haue some meaning to shift by . but seeing that the consideration of all thinges that the booke of god conteineth concerning the creation , would draw vs farre from our resolued purpose , lette vs now ( together with the conclusion of this booke ) giue end to this disputation of the two contrary societyes of angells , wherein are also some groundes of the two societies of mankinde , vnto whome we intend now to proceed , in a fitting discourse . l. vives . some ( a ) there were ] as origen for one , who held that the waters aboue the heauens were no waters but angelicall powers , and the waters vnder the heauens , their contraries , diuels . epiph. ad ioan. hierosol . episc. ( b ) companies ] apocal. the peaple are like many waters , and here-vpon , some thought the psalme meant , saying : you waters that bee aboue the heauens praise the name of the lord : for that belongs only to reasonable creatures to do . ( c ) though some ] augustine reckoneth this for an heresie to hold the waters coeternall with god : but names no author . i beleeue hesiods chaos and homers all producing waters were his originals . ( d ) elementary ] i see all this growes into question , whether there be waters aboue the heauens , and whether they be elementary as ours are . of the first there is lesse doubt . for if ( as some hold ) the firmament be the ayre , then the seperation of waters from waters was but the parting of the cloudes from the sea . but the holy men , that affirme the waters of genesis to be aboue the starry firmament , preuaile . i gesse now in this great question , that a thicke clowd , commixt with ayre was placed betwixt heauen and earth , to darken the space betweene heauen and vs : and that part of it , beeing thickned into that sea we see , was drawne by the creator , from the face of the earth , to the place where it is , & that other part was borne vp by an vnknowne power , to the vttermost parts of the world . and hence it came that the vpper still including the lower , heauen the fire , fire the ayre , ayre the water , this water includeth not the earth , because the whole element thereof is not vnder the moone , as fire and ayre is . now for the nature of those waters , origen , ( to begin with the eldest ) holds them resolued into most pure ayre : which s. thomas dislikes , for such bodies could neuer penetrate the fire , nor the heauens . but he is too aristotelique , thinking to binde incomprehensible effectes to the lawes of nature , as if this were a worke of nature strictly taken , and not at the liberty of gods omnipotent power , or that they had forced through fire and heauen by their condensed violence : some disliked the placing of an element aboue heauen , and therefore held the christalline heauens composed of waters , of the same shew , but of a farre other nature then the elementary both of them are transparent , both cold , but that is light and ours heauy . basill sayth those waters doe coole the heate of the heauens . our astronomicall diuines , say that saturnes frigidity proceedeth from those waters : ridiculous as though all the starres of the eighth spere are not cooler then saturne ! these waters ( sayth rede ) are lower then the spirituall heauens , but higher then all corporeall creatures : kept ( as some say ) to threaten a second deluge : but ( as others hold better ) to coole the heate of the starres . de nat●…rer . but this is a weake coniecture . let vs conclude as augustine doth , vpon genesis : how , or what they are we know not : there they are we are sure , for the scriptures authority weigheth downe mans witte . ( c ) in stead of ] another question tossed like the first : how the elements are in our bodies . in parcels and atomes peculiar to each of the foure , saith anaxagoras , democritus , empedocles , plato , cicero , and most of the peripatetiques , arabians auerroes , and auicen : parcels enter not the bodies composition , sayth another , but natures only . this is the schoole opinion , with the leaders , scotus and occam , aristole is doubtfull ( as hee is generally ) yet holdes the ingresse of elements into compoundes . of the atomists , some confound all , making bodies of coherent remaynders , others destroy all substances . howsoeuer it is , wee feele the elementary powers , heate and drought in our gall , or choller of the fire : heate and moysture , ayry , in the blood : colde and moyst , watery in the fleame : colde and dry , earthly , in the melancholly : and in our bones solydity is earth , in our brayne and marrow water , in our blood , ayre : in our spirits cheefely of the heart , fire . and though wee haue lesse of one then another , yet haue some of each . ( f ) but there ] and thence is all our troublesome fleame deriued : fitly it is seated in the brayne , whether all the heate aspyreth . for were it belowe , whither heate descendeth not so , it would quickly growe dull , and congeale : whereas now the heate keepes it in continuall acte , vigor and vegetation . finis , lib. ii. the contents of the twelfth booke of the citty of god. . of the nature of good and euil angells . . that no essence is contrary to god , though al the worlds frailty seeme to bee opposite vnto this immutable eternity . . of gods enemies not by nature , but will , which hurting them , hurteth their good nature , because there is no vice but hurteth nature . . of vselesse and reason-lesse natures , whose order differeth not from the decorum held in the whole vniuerse . . that the creator hath deserued praise , in euery forme and kind of nature . . the cause of the good angels blisse , and the euills misery . . that wee ought not to seeke out the cause of the vicious will. . of the peruerse loue , wherby the soule goeth from the vnchangeable to the changeable good . . whether he that made the angels natures , made their wils good also , by the infusion of his loue into them , through his holy spirit . . of the falsenes of that history , that saith the world hath continued many thousand years . . of those that hold not the eternity of the world , but either a dissolution and generation of innumerable worlds , or of this one at the expiration of certaine yeares . . of such as held mans creation too lately effected . . of the reuolution of tymes at whose expiration some phylosophers held that the vniuerse should returne , to the state it was in at first . of mans temporall estate , made by god out of no newnesse , or change of will. . whether ( to preserue gods eternall domination ) we must suppose that he hath alwaies had creatures to rule ouer , and how it may bee held alwaies created which is not coeternall with god. . how wee must vnderstand that god promised man life eternall before all eternity . . the defence of gods vnchanging will , against those that fetch gods works about frō eternity , in circles from state to state . . against such as say thinges infinite are aboue gods knowledge . . of the worlds without end , or ages of ages . . of that impious assertion , that soules truly blessed , shall haue diuer s reuolutions into misery againe . . of the state of the first man and man-kinde in him . . that god fore-knew that the first man should sin , and how many people he was to translate out of his kind into the angels society . . of the nature of mans soule , being created according to the image of god. . whether the angels may bee called creators , of any the least creature . . that no nature or forme of any thing liuing hath any other creator but god. . the platonists opinion , that held the angels gods creatures , & man the angels . . that the fulnesse of man-kind was created in the first man , in whome god fore-saw , both who should bee saued , and who should bee damned . finis . the tvvelfth booke ▪ of the cittie of god written by saint augustine bishop of hippo , vnto marcellinus . of the nature of good and euill angels . chap. . before i speake of the creation of man , wherein ( in respect of mortall reasonable creatures ) the two citties had their originall , as we shewed in the last booke of the angels : ( to shew as well as wee can ) the congruity and conuenience of the society of men with angels : and that there are not foure , but rather two societies of men and angels qualitied alike , and combined in eyther , the one consisting both of good angels and men , and the other of euill : that the contrariety of desires betweene the angels good and euill arose from their diuers natures and beginnings , wee may at no hand beleeue : god hauing beene alike good in both their creations , and in all things beside them . but this diuersity ariseth from their wils : some of them persisting in god , their common good , and in his truth , loue and eternity : and other some delighting more in their owne power , as though it were from them-selues , fell from that common al-blessing good to dote vppon their owne : and taking pride for eternity , vayne deceit for firme truth , and factious enuy for perfect loue , became proud ; deceiptfull and enuious . the cause of their beatitude was their adherence with god ; their must their miseries cause bee the direct contrary , namely , their not adherence with god. wherefore if when wee are asked why they are blessed , and wee answere well , because they stucke fast vnto god , and beeing asked why they are wretched , wee answere well , because they stucke not vnto god : then is there no beatitude for any reasonable or vnderstanding creature to attaine , but in god. so then though all creatures cannot bee blessed , for beastes , trees , stones , &c. are incapable hereof ; yet those that are , are not so of them-selues , beeing created of nothing , but they haue it from the creator . attayning him they are happy , loosing him , vnhappy : but hee him-selfe is good onely of him-selfe , and therefore cannot loose his good , because hee cannot loose him-selfe . therefore the one , true blessed god , wee say is the onely immutable good : and those thinges hee made , are good also , because they are from him , but they are ●…able because they were made of nothing . wherefore though they bee not the cheefe goods , god beeing aboue them , yet are they great , in beeing able to adhere vnto the cheefe good , and so bee happy , without which adherence , they cannot but bewrteched nor are other parcels of the creation better , in that they cannot bee wretched : for wee cannot say our other members are better thē our eies in that they cannot be blind ▪ but euen as sensitiue nature in the worst plight , is better then the insensible stone : so is the reasonable ( albeit miserable ) aboue the brutish , that cannot therefore bee miserable . this being so , then this nature created in such excellence , that though it bee mutable yet by inherence with god that vnchangeable good , it may become blessed : nor satisfieth the own neede without blessednesse , nor hath any meanes to attayne this blessenesse but god , truly committeth a great error and enormity in not adhering vnto him . and all sinne is against nature and hurtfull there-vnto . wherefore that nature differeth not in nature , from that which adhereth vnto god , but in vice : and yet in that vice is the nature it selfe laudable still . for the vice beeing iustly discommended , commendeth the nature : the true dispraise of vice being , that it disgraceth an honest nature : so therefore euen as when wee call blindnesse a fault of the eyes , wee shew that sight belongeth to the eye : and in calling the fault of the eares deafenesse , that hearing belonges to the eare : so likewise when wee say it was the angels fault not to adhere vnto god , we shew that that adherence belonged to their natures . and how great a praise it is to continue in this adherence , fruition & liuing in so great a good without death , error or trouble , who can sufficiently declare or imagine ? wherefore since it was the euill angells fault not to adhere vnto god ( all vice beeing against nature : ) it is manifest that god created their natures good : since it is hurt only by their departure from him . that no essence is contrary to god , though all the worlds frailty seeme to be opposite to his immutable eternity . chap. . this i haue said least some should thinke that the apostaticall ( a ) powers whereof wee speake , had a different nature from the rest , as hauing another beginning ; and ( b ) not god to their author . vvhich one shall the sooner auoyd by considering what god sayd vnto moyses by his angells , when hee sent him to the children of israell : i am that i am . for god beeing the highest essence , that is eternall and vnchangeable : gaue essence to his creatures , but not such as his owne : ( d ) to some more and to some lesse : ordering natures existence by degrees ; for as wisedome is deriued from being wise , so is essence ab ipso esse , of hauing being : the word is new not vsed of the old latinists , but taken of late into the tongue , to serue for to explayne the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it expresseth word for word . wherefore vnto that especiall , high essence , that created all the rest , there 's no nature contrary , but that which hath no essence : ( f ) for that which hath beeing is not contrary vnto that which hath also beeing . therefore no essence at all is contrary to god the cheefe essence , and cause of essence in all . l vives . apostaticall ( a ) powers ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a forsaker , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the diuels are such that fall from god. theodoret writing of goddes and angells , sayth the hebrew word is satan ; the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hierome interpreteth it an aduersary , or transgressor . ( b ) not god ] least some should thinke god created not their nature . ( c ) i am ] of this already in the eight booke . ( d ) to some ] arist de mundo . the nearest vnto god ( sayth apuleius ▪ ) doe gayne from his power the most celestiall bodies , and euery thing the nearer him , the more diuine , and the farther , the lesser . thus is gods goodnesse , deriued gradually from heauen vnto vs. and our beleefe of this extension of gods power , wee must thinke that the nearer , or farder off that hee is , the more , or lesse benefite nature feeleth . which the phylosopher gaue him to vnderstand when hee sayd that gods essence is communicated to some more , and to some lesse . for in his predicaments , he directly affirmeth that essence admitteth neither intention nor remission , more nor lesse . a stone hath essence as well as an angell . this therefore is referred to the excellence and qualityes adherent or infused into the essence , which admitte augmentation , and diminution . ( e ) the word is . ] not so new but that flauius sergius vsed it before quintilian , but indeed it was not in generall vse till of late , when philosophy grew into the latine tongue . ( f ) for that . ] nothing ( saith aristotle ) is contrary to substance : taking contrary , for two opposites of one kinde : as blacke and white , both colours , for he reckneth not priuations , nor contradictories , for contraries , as he sheweth in his diuision of opposites into foure species . of gods enemies , not by nature , but will , which hurting them , hurteth their good nature : because their is no vice but hurteth nature . chap. . the scripture calleth them gods enemies , because they oppose his soueraignty not by nature but wil , hauing no power to hurt him , but them selues . their wil to resist , not their power to hurt , maketh them his foes , for he is vnchangeable and wholly incorruptible : wherefore the vice that maketh them oppose god , is their owne hurt , and no way gods : onely , because it corrupteth their good nature . their nature it is not , but there vice that contratieth god : euill onely being contrary to good . and who denies that god is the best good ? so then vice is contrary vnto god , as euill is vnto good . the nature also which it corrupteth is good , and therefore opposed by it : but it stands against god as euill onely against good ; but against this nature , as euill and hurt also , for euill cannot hurt god , but incoruptible natures onely , which are good by the testimony of the hurt that euill doth them , for if they were not good , vice could not hurt them , for what doth it in hurting them but a bolish their integrity , lustre , vertue , safety , and what euer vice can diminish or roote out of a good nature ? which if it bee not therein , vice taketh it not away , and therefore hurteth not : for it cannot be both a vice , and hurtlesse , whence wee gather that though vice , cannot hurt that vnchangeable good , yet it can hurt nothing but good : because it is not , but where it hurteth . and so we may say that vice cannot bee in the highest good , nor cannot bee but in some good . good therefore may be alone , but so cannot euill : because the natures that an euill will hath corrupted , though as they be polluted they are euill , yet as they are natures , they are good . and when this vicious nature is punished , there is this good besides the nature , that it is not vnpunished , for this is iust , and what is iust is questionlesse good , and no ( a ) man is punished for the falts of his nature , but of his will , for that vice that hath gotten from a custome into an habit , and seemeth naturall , had the originall from corruption of will : for now wee speake of the vices of that nature wherein is a foule capable of the intellectuall light , whereby wee discerne betweene iust and vniust . l. vives . no ( a ) man. ] vice or a falt , generally , is a declining from the right . so that there are of them naturall , as if wee haue gotten any custome of any act against the decorum of that kinde , or haue it by nature : as to haue more , or fewer members then we should : stammering of speach , blindnesse , deafnesse , or any thing against perfection : bee it in men , beasts , trees , 〈◊〉 or whatsoeuer . then there is falte of manners , and fault of art , when the worke-man 〈◊〉 erred from his science . ( b ) naturall . ] so that is dominereth , and playeth the tyrant in a 〈◊〉 , seeking to compell him to do thus : wherevpon many say in excuse of sinnes , that they cannot do withall , whereas their owne will nousles it vp in them , and they may oppose it if they 〈◊〉 though it be not so easily expelled as admitted , yet the expulsion is not impossible , and vnlesse you expell it , you shall not be acquit of the guilt . of liuelesse , and reasonlesse natures , whose order differeth not from the decorum held in the whole vniuerse . chap. . bvt it were a sottishnesse to thinke that the falts of beasts , trees , and other vnreasonable , sencelesse , or liuelesse creatures , whereby their corruptible nature is damnified , are damnable : for the creators will hath disposed of those , thus , to perfect the inferior beauty of this vniuerse by this ( a ) successiue alteration of them . for earthly things are not comparable to heauenly : yet might not the world want those , because the other are more glorious . wherefore , in the succession of those things one to another in their due places , and in the ( b ) change of the meaner into qualities of the better , the order of things transitory consisteth . which orders glorie wee delight not in , because wee are annexed to it , as partes of mortality , wee cannot discerne the whole vniuerse , though wee obserue how conueniently those parcells wee see , are combined : wherevpon in things out of our contemplations reach , we must beleeue the prouidence of the creator , rather then be so rash as to condemne any part of the worlds f●…brique , of any imperfection . though if wee marke well , by the same reason , those vnvoluntary , and vnpunishable falts to those creatures , commend their natures vnto vs : none of whome nath any other maker but god : because wee our selues dislike that that nature of theirs which wee like should bee defaced by that falt : vnlesse men will dislike the natures of things that hurt them , not consider their natures , but their o●…ne profit as ( c ) of those creatures that plagued the pride of egipt . but so they might dispraise the sunne , for some offenders , or vniust deteiners of others right , are by the iudges condemned ( d ) to bee set in the hot sunne . wherefore it is not the consideration of nature in respect of our profit , but in it selfe that glorifieth the creator . the nature of the eternall fire is assuredly laudable , though the wicked shal be therein euerlastingly tormented . for what is more faire then the bright , pure and flaming fire ? what more vsefull to heate , cure , or boile withall ? though not so hurtfull in burning . thus that ( e ) being penally applied , is pernicious , which being orderly vsed , is , conuenient : ( f ) for who can explane the thousand vses of it in the world ? heare them not ( g ) that praise the fires light and dispraise the heate : respecting not the nature of it but their own profite and disprofite : they would see , but they would not burne . but they consider not that this light they like so , beeing immoderately vsed , hurteth a tender eye : and that in this heate which they dislike so , many ( h ) creatures do very conueniently keepe , and liue . l. vives . the ( a ) successiue ] one decaying , and another succeeding . ( b ) change of the ] he toucheth the perpetual alteration of elements and elementary bodies , where some are transmuted into the more powerfull agent , and sometimes the agent puts on the nature of the passiue . ayre continually taketh from water , and water from ayre : so doth fire from ayre and ayre from fire , but in diuer●… places . ( c ) of those ] the frogs , and ●…nats . ( d ) to bee set ▪ a ●…inde of punishment , especially infamous , yet , not without paine . the bawdes in spaine are thus punished : set in the stockes , and anointed al with hony , which drawes all the bees , f●…es and waspes in a country , vnto them . ( e ) beeing penally ] so wee reade it for the best . ( f ) ●…or who ▪ thence is the common prouerbe of a thing of common vse : wee haue as much vse of it , as of fire or water : as t●…lly saith of friendship . lael . and to forbid one fire and water , ( mans two chiefe necessaries ) is as it were to expell him of all humaine societie . uitruuius saith that the comming t●…her vnto the fire brought men first to talke together , and so produced commerce , societies and cities lib. . lactantius prooueth man a diuine creature , because hee onely of all creatures vseth the fire . ( g ) that praise ] taught by plutarchs satyre that loued prometheus his new found fire , so that hee fell a kissing of it , and burning his lippes threw it downe , and ran ●…way . such a tale tells mela of the sea-bordering affricans , to whome eudoxus caried fire . ( h ) c●…res ] in cyprus in the brasse furnaces , where they burne redd virrioll many daye●… together , are produced winged creatures , a little bigger then the greatest flyes , and those liue i●… the fire . arist. hist. animal . lib. . the salamander they say not onely liues in th●… fire vnburned , but also putteth it out , with his very touch . that the creator hath deserued praise in euery forme and kinde of nature . chap. . wherefore all natures are good , because they haue their forme , kinde , and a certaine rest withall in them-selues . and when they are in their true posture of nature , they preserue the essence in the full manner as they receiued it : and that , whose essence is not eternall , followeth the lawes of the creator that swayeth it , and changeth into better , or worse , tending ( by gods disposition ) still to that end which the order of the vniuerse requireth : so that that corruption which bringeth all natures mortall vnto dissolution , cannot so dissolue that which was , but it may become that afterwards which it was before , or that which it should be : which being so , then god , the highest being , who made all things that are not him-selfe , ( no creature being fitte for that equalitie , being made of ●…othing ) and consequently being not able to haue beene , but by him ) is not to be discommended through the taking offence at some faults , but to bee honored vpon the due consideration of the perfection of all natures . l. vives . a ( a ) certaine ] euery thing keeping harmonious agreement both with it selfe and others , without corrupting discorde : which made some ancient writers affirme , that the world 〈◊〉 vpon loue : the cause of the good angells blisse , and the euills misery . chap. . the true cause therefore of the good angells blisse , is their adherence to that most high essence : and the iust cause of the bad angels misery , is their departure from that high essence , to reside vpon them-selues , that were not such : which vice what is it else but ( a ) pride ? for pride is the roote of all sinne . these would not therefore stick vnto him , their strength , and hauing power to bee more ( b ) perfect by adherence to this highest good , they preferred them-selues that were his inferiours , before him . this was the first fall , misery and vice of this nature , which all were it not created to haue the highest being , yet might it haue beatitude by fruition of the highest being : but falling from him , not bee ●…de nothing , but yet lesse then it was , and consequently miserable . seeke the c●…e of this euill will , and you shall finde iust none . for what can cause the wills 〈◊〉 , the will being sole cause of all euill ? the euill will therefore causeth euill workes , but nothing causeth the euill will. if there be , then either it hath a will or ●…one . if it haue , it is either a good one or a bad : if good , what foole will say , a good will is cause of an euill will ? it should if it caused sinne : but this were extreame absurditie to affirme . but if that it haue an euill will , then i a●…ke what caused this euill will in it ? and to limite my questions , i aske the cause of the first euill will. for not that which an other euill will hath caused , is the first euill will , but that which none hath caused : for still that which causeth is before the other caused . if i bee answered , that nothing caused it , but it was from the beginning , i aske then whe●…er it were in any nature : if it were in none , it had no being : if it were in any , it corrupted it , hurt it , and depriued it of all good : and therefore this vice could not be in an euill nature , but in a good , where it might doe hurt : for if it could not hurt , it was no vice , and therefore no bad will : and if it did hurt , it was by priuation of good , or diminishing of it . therfore a bad will could be from eternity in that wherein a good nature had beene before , which the euill will destroied by hurt . well if it were not eternall , who made it ? it must be answered , something that had no euill will : what was this inferior , superior , or equall vnto it ? if it were the superior , it was better , and why then had it not a will , nay , a better will ? this may also bee said of the equall : for two good wills neuer make the one the other bad : it remaines then that some inferior thing that had no will was cause of that vicious will in the angels . i but all things below them , euen to the lowest earth , being naturall , is also good , and hath the goodnesse of forme and kinde in all order : how then can a good thing produce an euill will ? how can good be cause of euill ? for the will turning from the superior to the inferior , becomes bad , not because the thing where-vnto it turneth is bad , but because the diuision is bad , and peruerse . no inferior thing then doth depraue the will , but the will depraues it selfe by following inferior things inordinately . for if two of like affect in body and minde should beholde one beautious personage , and the one of them be stirred with a lustfull desire towards it , and the others thoughts stand chaste , what shall wee thinke was cause of the euill will in the one and not in the other ? not the seene beauty : for it transformed not the will in both , and yet both saw it alike : not the flesh of the beholders face , why not both ? nor the minde we presupposed them both alike before , in body and minde . shall we say the deuill secretly suggested it into one of them , as though hee consented not to it in his owne proper will ? this consent therefore , the cause of this assent of the will to vicious desire , is that wee seeke . for , to take away one let more in the question , if both were tempted , and the one yeelded , and the other did not , why was this , but because the one would continue chaste , and the other would not ? whence then was this secret fall but from the proper will , where there was such parity in body and minde , a like sight , and a like temptation ? so then hee that desires to know the cause of the vicious will in the one of them , if hee ma●…ke i●… well shall finde nothing . for if wee say that hee caused it , what was hee ere his vicious will , but a creature of a good nature , the worke of god , that vnchangeable good ? wherefore hee that saith that hee that consented to this lustfull desire which the other with-stood , ( both beeing before alike affected , and beholding the beautifull obiect alike ) was cause of his owne euill will , whereas he was good before this vice of will ; let him aske why he caused this ? whether from his nature , or for that hee was made of nothing ; and he shall finde that his euill will arose not from his na●…ure , but from his nothing : for if wee shall make his nature the effecter of his vicious will , what shall wee doe but affirme that good is the efficient cause of euill ? but how can it bee that nature ( though it bee mutable ) before it haue a vicious will , should doe viciously , namely in making the will , vicious ? l. vives . bvt ( a ) pride ] scotus holds that the angels offence was not pride , i thinke onely because hee will oppose saint thomas , who held ( with the fathers ) the contrary . ( b ) perfect ] in essence and exellence . that we ought not to seeke out the cause of the vicious will. chap. . let none therefore seeke the efficient cause of an euill will : for it is not efficient but deficient , nor is there effect but defect : namely falling from that highest essence , vnto a lower , this is to haue an euill will. the causes whereof ( beeing not efficient but deficient ) if one endeuour to seeke , it is as if hee should seeke to see the darknesse , or to heare silence : wee know them both , this by ( a ) the eare , and that by the eye : but not by any formes of theirs , but priuation of formes . let none then seeke to know that of mee which i know not my selfe : vnlesse hee will learne not to know what hee must know that hee cannot know : for the things that we know by priuation and not by forme , are rather ( if you can conceit mee ) knowne by not knowing : and in knowing them , are still vnknowne . for the bodyes eye coursing ouer bodyly obiects , sees no darkenesse , but when it ceaseth to see . and so it belongs to the eare , and to no other sence to know silence , which notwithstanding is not knowne but by not hearing . so our intellect doth speculate the intelligible formes , but where they faile it learneth by not learning : for who can vnderstand his faults ? this i know , that gods nature can neuer faile in time , nor in part : but all things that are made of nothing may decay : which doe not-with-standing more good , as they are more essentiall : for then doe they some-thing when they haue efficient causes : but in that they faile , and fall off , and doe euill , they haue deficient causes : and what doe they then but vanity ? l. vives . by the ( a ) eare ] contraries are knowne both by one methode , say the philosophers , and the primatiue is knowne onely by seperation of the knowledge of the positiue . of the peruerse loue , whereby the soule goeth from the vnchangeable to the changeable good . chap. . i know besides that wherein the vicious will is resident , therein is that done , which if the will would not , should not bee done : and therefore the punishment falls iustly vpon those acts which are wills and not neces●…ities . it is not the ( a ) thing to which wee fall , but our fall that is euill : that is : wee fall to no euill natures , but against natures order , from the highest to the lower : and therefore euill . couetise is no vice in the gold , but in him that peruersly leaueth iustice to loue gold , whereas iustice ought alwayes to bee preferred before ritches . nor is lust the fault of sweete bautious bodies , but the soules that runnes peruersly to bodily delights , neglecting temperance , which scornes all company with those , & prepares vs vnto far more excellent and spirituall pleasures . vaine-glory is not a vice proper to humaine praise , but the soules , that peruersely affecteth praise of men , not respecting the consciences testimonie . nor is pride his vice that giueth the power , but the soules , peruersly louing that power , contemning the iustice of the most mighty . by this then , he that peruersly affected a good of nature , though he attaine it , is euill himselfe in this good ; and wretched , being depriued of a better . l. vives . the ( a ) thing ] it is not the action , but the quality and manner thereof that is vicious , said plato . whether he that made the angels natures , made their wills good also , by the infusion of his loue into them through his holy spirit . chap. . seeing therefore there is no naturall nor ( a ) essentiall cause , effecting the euill of will , but that euill of mutability of spirit , which depraueth the good of nature , ariseth from it selfe : being effected no way but by falling from god , which falling also hath no cause : if we say also that good wills haue no efficient cause we must beware least they bee not held vncreated and coeternall with god. but seeing that the angels them-selues were created , how can their wills but bee so also ? besides being created , whether were they created with them , or without them first ? if with them , then doubtlesse hee that made one , made both : and ( b ) as soone as they were created , they were ioyned to him in that loue wherein they were created . and therein were they seuered from the other , because they kept their good-wills still , and the other were changed by falling in their euill will , from that which was good , whence they needed not haue fallen vnlesse they had listed . but if the good angels were at first with-out good wills , and made those wills in them-selues without gods working , were they therefore made better of them-selues then by his creation ? god forbid . for what were they without good wills , but euill . or , if they were not euill because they had no euill wills neither , nor fell from that which they had not , how-so-euer they were not as yet so good , as when they had gotten good wills . but now if they could not make them-selues better then god ( the best workeman of the world ) had made them : then verily could they neuer haue had good wills but by the operation of the creator in them . and these good wills , effecting their conuersion ( not to them-selues who were inferiours , but ) to the supreme god , to adhere vnto him , and bee blessed by fruition of him , what doe they else but shew , that the best will should haue remained poore , in desire onely , but that he who made a good nature of nothing capable of himselfe , ( e ) made it better by perfecting it of himselfe , first hauing made it more desirous of perfection ? for this must bee examined : whether the good angels created good will in them-selues , by a good will or a badde , or none : if by none , then none they created . if by a badde , how can a badde will produce a good ? if by a good , then had they good wills already . and who gaue them those , but he that created them by a good will , that is in that chast loue of their adherence to him , both forming them nature , and giuing them grace ? beleeue it therefore the angelles were neuer without good will , that is gods loue : but those that were created good , and yet became euill by their proper will , ( which no good nature can do but in a voluntary defect from good , that , and not the good being the cause of euill ) either ( d ) receiued lesse grace from the diuine loue , then they that persisted therein , or if the had equall good at their creation , the one fell by the euill wills , and the other hauing further helpe attained that blisse , from which they were sure neuer to fal , as we shewed in our last booke . therefore , to gods due praise wee must confesse that the diffusion of gods loue is be●…owed as well vpon the angells , as the saints , by his holy spirit bestowed vpon them : and that that scripture : it is good for me to adhere vnto god , was peculiar at first to the holy angells , before man was made . this good they all participate with him to whome they adhere , and are a holy citty , a liuing sacrifice , and a liuing temple vnto that god. part whereof , namely that which the angells shall gather and take vp from this earthly pilgrimage vnto that society , being now in the flesh , vpon earth , or dead , and resting in the ( e ) secret receptacles of soules , how it had first original , must i now explaine , as i did before of the angels . for of gods worke , the first man , came all man kind , as the scripture saith , whose authority is iustly admired throughout the earth and those natures , whome ( amongst other things ) it prophecied should beleeue it . l. vives . or ( a ) essentiall . ] as hauing essence . ( b ) as soone . ] hee plainely confesseth that the angells were all created in grace . de corrept , et grat . before they fell they had grace . hierome also vpon os●…a affirmes that the deuills were created with great fulnesse of the holy spirit . but augustine de genes . ad lit , seemes of another mind , saying the angelicall nature was first created vnformall . the diuines here vpon are diuided : some following lombard sent. . dist . . ales , and b●…nture deny that the angells were created in grace . saint thomas holds the contrary . i dare not , nor haue not where withal to decide a matter so mightily disputed and of such moment . augustine in most plaine words , and many places , houlds that they were created in grace as that of exechiel seemes also to import : thou sealest vp the sunne , and art full of wisdome , and perfect in beauty . ( c ) made it . ] shewing that god gaue them more grace when they shewed their obedience ( of this i see no question made : ) in such measure , as hee assured them of eternity of blisse . ( d ) receiued lesse . ] if all the angells had grace giuen them , it then should haue bin distributed with respect of persons , to some more , and to some of the same order lesse . but it was giuen gradually to the orders not to each particular angell : where-vpon some of the same order fell , and some stood , though both had grace giuen them alike . ( e ) secret. ] hee doubts not of the glory , but of the glories place before the iudgement ; for they may be blesed any where , god , in whose fruition they are blessed being euery where . of the falsenesse of that history that saith the world hath continued many thousand yeares . chap. . let the coniectures therefore of those men that fable of mans and the worlds originall they knowe not what passe for vs : for some thinke that men 〈◊〉 beene alwaies , as of the world ; as apuleis writeth of men : seuerally mortall , but generally , eternall , ( b ) and when we say to them : why if the world hath alwaies beene , how can your histories speake true in relation of who inuented this or that , who brought vp artes and learning , and who first inhabited this or that region ? they answered vs : the world hath at certaine times beene so wasted by fires , and deluges , that the men were brought to a very few : whose progenie multiplied againe : and so seemed this as mans first originall , whereas indeed it was but a reparation of those whome the fires and flouds had destroyed : but that man cannot haue production but from man. they speake now what they thinke , but not what they know : being deceiued by a sort of most false writings , that say the world hath continued a many thousand yeares , where as the holy scriptures giueth vs not accompt of ( c ) full sixe thousand yeares since man was made . to shew the falsenesse of these writings briefly , and that their authority is not worth a rush herein , ( d ) that epistle of great alexander to his mother , conteining a narration of things by an aegiptian priest vnto him , made out of their religious mysteries : conteineth also the monarchies , that the greeke histories recorde also : in this epistle ( e ) the assyrian monarchie lasteth fiue thousand yeares and aboue . but in the greeke historie , from belus the first king , it continueth but one thousand three hundred yeares . and with belus doth the egiptian storie begin also . the persian monarchie ( saith that epistle ) vntill alexanders conquest ( to whom this priest spake thus ) lasted aboue eight thousand yeares : whereas the macedonians vntill alexanders death lasted but foure hundred foure score and fiue yeares , and the persians vntill his victory two hundred thirty & three yeares , by the greek●… story . so farre are these computations short of the egiptians , being not equall with them though they were trebled . for ( f ) the egiptians are said once to haue had their ( g ) yeares but foure moneths long : so that one full yeare of the greekes or ours , is iust three of their old ones . but all this will not make the greeke and egiptian computations meete : and therefore wee must rather trust the greeke , as not exceeding our holy scriptures accompt . but if this epistle of alexander being so famous , differ so farre from the most probable accompt , how much lesse faith then ought we to giue to those their fabulous antiquities , fraught with leasings , against our diuine bookes , that fore-told that the whole world should beleeue them , and the whole world hath done so : and which prooue that they wrote truth in things past , by the true occurrences of things to come , by them presaged . l. vives . seuerally ( a ) mortall ] apuleius florid. l. . cunctim , generally , or vniuersally , of cunctus , all , ( b ) and when ] macrobius handleth this argument at large . de somn . scip . and thinkes he puts it off with that that augustine here reciteth . plato seemes the author of this shift in his timaus , where critias relating the conference of the egiptian priest and solon , saith , that wee know not what men haue done of many yeares before ; because they change their countrie , or are expelled it by flouds , fires , or so , and the rest hereby destroyed . which answer is easily confuted , fore-seeing that all the world can neither bee burned nor drowned ( arist. meteor . ) the remainders of one ancient sort of men might be preserued by another , and so deriued downe to vs , which aristotle seeing ( as one witty , and mindfull of what he saith ) affirmeth that we haue the reliques of the most ancient philosophy left vs. metaphys . . why then is there no memory of things three thousand yeares before thy memory . ( c ) full six thousand ] eusebius whose account augustine followeth , reckoneth from the creation vnto the sack of rome by the gothes . yeares ▪ following the septuagints . for bede out of the hebrew reserueth vnto the time of honorius and theodosius the yonger ( when the gothes tooke rome ) but . of this different computation here-after . ( d ) that epistle ] of this before , booke eight . ( e ) the assyri●… ] hereof in the . booke more fitly . much liberty do the old chroniclers vse in their accompt of time . plin. lib. , out of eudoxus , saith that zoroaster liued . yeares before plato's death . so faith aristotle . herimippus saith he was . yeares before the troian warre . tully writes that the chaldees had accounts of . yeares in their chronicles . de diuinat . 〈◊〉 saith also that they reckned from their first astronomer vntill great alexander . yeares . ( f ) the egiptians ] extreame liers in their yeares . plato writes that the citty sais in egipt had chronicles of the countries deedes for . yeares space . and athens was built . yeares before sais . laertius writes that vulcan was the sonne of nilus , and reckneth . yeares betweene him and great alexander : : in which time there fell . ecclipses of the sunne , and . of the moone . mela lieth alittle lower : saying that the egiptians reckon . kings before amasis , and aboue . yeares . but the lie wanted this subsequent , that since they were egiptians , heauen hath had foure changes of reuolutions , and the sunne hath set twise where it riseth now . diodorus also writteth that from osyris vnto alexander that built alexandria , some recken . and some . yeares : and some fable that the gods had the kingdome of isis : and then that men reigned afterward very neare . yeares , vntill the . olympiad , when ptolomy beganne to reigne . incredible was this ab●… vanity of the egiptians who to make themselues the first of the creation , lied so many thousand yeares . which was the cause that many were deceiued , and deceiued o●…hers also as conc●…ning the worlds originall . tully followes plato and maketh egipt infinitly old , and so doth ●…ristotle . polit . ( g ) yeares but ] pliny lib. . saith the nations diuided their yeares some by the sommer , some by the winter , some by the quarters as the archadians whose yeare was three monethes , some by the age of the moone , as the egiptians . so that some of them haue liued a thousand of their yeares . censorinus saith that the egiptians most ancient yeares was two moneths . then king piso made it foure , at last it came to thirteene moneths and fiue daies . diodorus saith that it being reported that some of the ancient kings had reigned . yeares , beeing to much to beleeue , they found for certaine that the course of the sunne beeing not yet knowne , they counted their yeares by the moones . so then the wonder of old 〈◊〉 ceaseth , some diuiding our yeare into foure as diuers of the greekes did . diodorus saith also that the chaldees had monethes to their yeares . but to shew what my coniecture is of these numbers of yeares amongst the nations , i hold that men beeing so much gi●…n to the starres , counted the course of euery starre for a yeare . so that in . yeares of the s●…e , are one of saturne , fiue of iupiter , sixe of mars , more then . of uenus and mercury , and almost , of the moone . so they are in all neare . of those that hold not the eternity of the world , but either a dissolution and generation of inumera●…le worlds , or of this one at the e●…piration of certaine yeares . chap. . bvt others there are , that doe not thinke the world eternall , and yet either imagine it , not to be one ( a ) world but many : or ( b ) one onely , dissolued and regenerate at the date of certaine yeares . now these must needs confesse , that there were first men of themselues , ere any men were begotten . ( c ) for they cannot thinke that the whole world perishing , any man could remaine , as they may doe in those burnings , & invndations which left still some men to repaire man-kinde : but as they hold the world to bee re-edified out of the owne ruines , so must they beleeue that man-kinde first was produced out of the elements , and from these first , as mans following propagation , as other creatures , by generation of their like . l. vives . not to bee one ( a ) world ] which democritus and epicurus held . ( b ) one onely ] heraclytus , hippasus and the stoickes held that the world should be consumed by fire , and then be re●…ed . ( c ) for they cannot ] plato and aristotle hold that there cannot be an vniuersall deluge , or burning . but the stoickes ( as tully saith ) beleeued that the world at length should become all on fire , and the moisture so dried , as neither the earth could nourish the plants , nor the ayre be drawn in bredth ●…or produced , all the water being consumed . so that plato and aristotle still reserued 〈◊〉 then for propagation : these , none , but destroied all , to re-edifie all. of such as held mans creation too lately effected . chap. . wherefore our answere to those that held the world to haue beene ab aeterno , against plato's expresse confession , though some say hee spake not as hee thought , the same shal be our answere still to those that thinke mans creation too lately effected , hauing letten those innumerable spaces of time passe , and by the scriptures authority beene made but so late , as within this sixe thousand yeares . if the b●…ity of time be offensiue , and that the yeares since man was made seeme so few , let them consider that ( a ) nothing that hath an extreame , is continuall : and that all the definite spaces of the world being compared to the interminate trinity , are as ( a very little : nay as ) iust nothing . and therefore though wee should recken fiue or sixe , or sixty , or six hundred thousand yeares , and multiply them so often till the number wanted a name , and say then god made man , yet may we aske why he made him no sooner ? for gods pause before mans creation beeing from all eternity was so great , that compare a definite number with it , of neuer so vnspeakeable a quantity , and it is not so much , as one halfe drop of water being counterpoised with the whole ocean : for in these , though the one be so exceeding small , and the other so incomparably great , yet ( b ) both are definite . but that time which hath any originall , runne it on to neuer so huge a quantity , being compared vnto that which hath no beginning , i know not whether to call it small , or nothing . for , with-draw but moments from the end of the first , and be the number neuer so great , it will ( as if one should diminish the number of a mans daies from the time he liues in , to his birth day ) decrease , vntill we come to the very beginning . but from the later abstract ( not moments , nor daies , nor monethes nor years , but as much time as the other whole number contained , ( lie it out of the compasse of all computation ) and that as often as you please , preuaile you when you can neuer attaine the beginning , it hauing none at all ? wherefore that which we aske now after fiue thousand yeares and the ouerp●…s , our posterity may as well aske after sixe hundreth thousand years , if our mortallity should succeede , and our infirmity endure so long . and our forefathers , presently vpon the first mans time might haue called this in question . nay the first man himselfe , that very day that he was made , or the next might haue asked why he was made no sooner ? but when soeuer hee had beene made , this contro●…ie of his originall and the worlds should haue no better foundation then is 〈◊〉 now . l. vives . nothing ( a ) that ] cic. de senect . when the extreame comes , then that which is past , is gone ( b ) both are ] therefore is there some propertion betweene them , whereas betweene definite , and indefinite there is none . of 〈◊〉 〈◊〉 of times at whose expiration some philosophers held that the v●… should 〈◊〉 to the state it was in at first . chap. . now these philosophers beleeued that this world had no other dissolution , 〈◊〉 renewing of it continually at certaine ( a ) reuolutions of time , wherein the 〈◊〉 of things was repaired : and so passed on a continuall ( b ) rotation of ages 〈◊〉 and comming : whether this fell out in the continuance of one world , or the 〈◊〉 arising , and falling gaue this succession , and date of things by the owne re●…ion , from which ridiculous mocking they cannot free the immortal nor the 〈◊〉 ●…oule , but it must stil be tossed vnto false blisse , & beaten backe into true mi●… how is that blisse true , whose eternity is euer vncertaine , the soule either 〈◊〉 ●…gnorāt of the returne vnto misery , or fearing it in the midst of felicity ? but 〈◊〉 from misery to happinesse neuer to returne , then is some thing begun in 〈◊〉 ●…hich time shall neuer giue end vnto , and why not then the world ? and why 〈◊〉 made therein ; ( to avoide al the false tracts that deceiued wittes haue de●… distract men from the truth ) : for ( c ) some wil haue that place of ecclesias●… 〈◊〉 ●…hat is it that hath beene that ( which shal be : what is it that hath beene made ? 〈◊〉 ●…ch shall be made . ( d ) and there is no new thing vnder the sunne : nor any thing 〈◊〉 〈◊〉 may say , behold this is new : it hath beene already in the time that was before 〈◊〉 be vnderstood of these reciprocall reuolutions , whereas he meant either 〈◊〉 things hee spoke of before , viz , the successiue generations ; the sunnes mo●… , the torrents falls ; or else generally of all transitory creatures ; for there were 〈◊〉 ●…ore vs , there are with vs , and there shal be after vs , so it is of trees , and 〈◊〉 . nay euen monsters , though they be vnusuall , and diuers , and some haue 〈◊〉 ●…t but once , yet as they are generally wonders , and miracles , they are ●…st and to come : nor is it newes to see a monster vnder the sunne . though 〈◊〉 ●…ll haue the wise man to speake of gods predestination that fore-framed 〈◊〉 therefore that now there is nothing new vnder the sunne . but farre be 〈◊〉 from beleeuing that these words of salomon should meane those reuolu●… they do dispose the worlds course and renouation by : as plato the a●… philosopher taught in the academy that in a certeyne vnbounded 〈◊〉 ▪ yet definit , plato himselfe , his schollers , the city and schoole should after 〈◊〉 ages meete all in that place againe and bee as they were when hee taught 〈◊〉 god forbid i say that wee should beleeue this . for christ once died for our 〈◊〉 and rising againe , dieth no more , nor hath death any future dominion ouer him , 〈◊〉 after our resurrection shal be alwaies with the lord , to whome now we say 〈◊〉 the psalme : thou wilt keepe vs o lord and preserue vs from this generation for 〈◊〉 the following place i thinke fittes them best : the wicked walke in a circuit : 〈◊〉 cause their life ( as they thinke ) is to run circularly , but because their false do●… runs round in a circular maze . l. vives . ●…lutions ( a ) of. ] platonisme holding a continuall progression and succession of causes 〈◊〉 effects , and when heauen hath reuolued it selfe fully , and come to the point whence it 〈◊〉 first , then is the great yeare perfect , and all shall be as they were at first . ( b ) rotation . ] 〈◊〉 , a ●…it word of uoluo to roule . ( c ) some . ] origen , periarch . lib. . i will follow hierome 〈◊〉 then r●…s in citying origens dogmaticall doctrines , and that for good reasons : we 〈◊〉 origen ) that there was a world ere this , & shal be another after it : wil you heare our 〈◊〉 for the later ? here esay saying i will create new heauens , and a new earth ; to remaine in 〈◊〉 , for the first ecclesi●…stes : what is it that hath bin ? that which shal be . &c. for al things 〈◊〉 , as they are in the old ages before vs. thus origen , yet hee doubts whether these 〈◊〉 shal be alike , or somewhat different . ( d ) and there is no. ] simmachus hath translated 〈◊〉 then hierome , referring it vnto gods prescience , that al things of this world were first in the creators knowledge , though augustine a little before , take it as ment of the generality of things , and toucheth hieromes exposition . of mans temporall estate , made by god , out of no newnesse or change of will. chap. . bvt what wonder if these men runne in their circular error , and finde no way forth , seeing they neither know mankindes originall nor his end ? beeing not able to pearce into gods depths : who being eternall , and without beginning yet gaue time a beginning , and made man in time whom hee had not made before , yet not now maketh he him by any suddaine motion , but as hee had eternally decreed . who can penetrate this ( a ) inscrutable depth , wherein god gaue man a temporall beginning and had none before : and this out of his eternall , vnchangeable will ; multiplying all mankinde from one ? for when the psalmist had sayd , thou shalt keepe vs olord , and preserue vs from this generation for euer , then hee reprehendeth those whose fond and false doctrine reserue no eternity for the soules blessed freedome , in adioyning , the wicked walke in a cy●…cuite : as who should say , what dost thou thinke or beleeue ? should we say that god suddainely determined to make man , whom he had not made in all eternity before , and yet that god is euer immutable , and cannot change his will , least this should draw vs into doubt , he answereth god presently , saying : in thy deepe wisdome didst thou multiply the sonnes of men . let men thinke talke or dispute , as they will ( saith he ) and argue as they thinke , in thy deepe wisdome , which none can discouer , didst thou multiply mankinde . for it is most deepe , that god should bee from eternity , and yet decree that man should bee made at this time , and not before , without alteration of will. l. vives . this inscrutable ] the text is inuestigabilem , put for the iust contrary minime inuestigabi●… vnsearchable , as indolere and inuocare in latine is vsed both for affirmatiue and negatiue . whether ( to preserue gods eternall domination ) wee must suppose that he hath alwaies had creatures to rule ouer , and how that may be held alwaies created , which is not coeternall with god. chap. . bvt i , as i dare not deny gods domination ( a ) eternall from euer , so may i not doubt but that man had a temporall beginning before which he was not . but when i thinke , what god should bee lord ouer from enternity , here doe i feare to affirme any thing , because i looke into my selfe , and know that it is sayd , wh●… can know the lords counsells ? or who can thinke what god intendeth ? our cogitations are fearefull , and our fore-casts are vncertaine . the corruptible body suppresseth the soule , and the earthly mansion keepeth down the minde that is much occupied . therefore of these which i reuolue in this earthly mansion , they are many , because out of them all i cannot finde that one of them or besides them which perhaps i thinke not vpon , and yet is true . if i say there hath beene creatures euer for god to bee lord off who hath beene euer , and euer lord : but th●… they were now those ; and then others by successe of time ( least wee should make some of them coeternall with the creator , which faith and reason reprooueth ) this must wee looke that it bee not absurd for a mortall creature to haue beene ●…uely from the beginning , and the immortall creature to haue had a tem●… originall in this our time , and not before , wherein the angells were created ●…her they bee ment by the name of light , or , heauen , of whom it is sayd , 〈◊〉 ●…inning god created heauen and earth : ) and that they were not from the be●…g , vntill the time that they were created : for otherwise they should be co●…ll with god. if i say they were not created in time , but before it , that god 〈◊〉 bee their lord , who hath beene a lord for euer . then am i demaunded , 〈◊〉 they were before all time , of how could they that were created be from 〈◊〉 ? and here i might perhaps answere how that which hath beene for the 〈◊〉 of all time , may not bee vnfitly sayd to haue beene alwaies , and they have 〈◊〉 〈◊〉 in all time , that they were before all time , if time began with heauens 〈◊〉 , and they were before heauen . but if time beganne not so , but were be●…uen not in houres , daies , moneths or years ( for sure it is that these dimen●… , properly called times , beganne from the starres courses , as god said when 〈◊〉 them : let them be for signes , and seasons and daies , and yeares ) but in some 〈◊〉 wondrous motion whose former part did passe by , and whose later , succee●… , it beeing impossible for them to goe both together : if there were such a 〈◊〉 in the angells motions , and that as soone as they were made , they began to 〈◊〉 thus , euen in this respect haue they beene from the beginning of all 〈◊〉 time , and they hauing originall both at once . and who will not say that ●…th beene for all . time , hath beene alwaies ? but if i answere thus ; some 〈◊〉 ●…to me , why are they not then coeternall with the creator if both he and ●…ue beene alwaies ? what shall i say to this ? that they haue bin alwaies , 〈◊〉 that time & they had originall both together , and yet they were created ? 〈◊〉 deny not that time was created , though it hath beene for all times conti●… ; otherwise , there should haue beene a time that had beene no time , but ●…oole will say so ? wee may say , there was a time when rome was not : when ●…lem was not : abraham , or man himselfe , or so , when they all were not . n●… the world it selfe being not made at times : beginning but afterwardes , wee 〈◊〉 say ; there was a time when the world was not . but to say , there was a time when time was not , is as improper , as to say there was a man when there was no 〈◊〉 , or a worlde , when the world was not . if wee meane of diuers perti●… , wee may say , this man was when that was not : and so this time was when 〈◊〉 not ; true . but to say time was , when no time was , who is so sottish ? 〈◊〉 as we say time was created , and yet hath beene alwaies , because it 〈◊〉 beene whilest time hath beene , so is it no consequent then that the an●… that haue beene alwaies , should yet bee vncreated , seeing they haue beene ●…s , onely in that they haue beene since time hath beene : and that because 〈◊〉 could not haue beene without them . for whereno creature is whose mo●…lay proportion time forth , there can bee no time : and therefore though 〈◊〉 ●…ue beene alwaies they are created , and not coeternall with the creator : 〈◊〉 hee hath beene vnchangeable from all eternity , but they were created , and 〈◊〉 sayd to haue beene alwaies , because they haue beene all time , that could 〈◊〉 without them . but time , beeing transitory , and mutable , cannot be co●…ll with vnchanging eternity ? and therefore though angells haue no bodi●…●…tation , nor is this part past in them and the other to come , yet their 〈◊〉 , measuring time , admitteth the differences of past and to come : and therefore they can neuer be coeternal with their creator , whose motion admitteth neither past , present , nor future . wherefore god hauing beene alwaies a lord , hath alwaies had a creature to be lord ouer , not begotten by him , but created out of nothing by him , and not coeternall with him , for hee was before it , though in no time before it : nor foregoing it in any space , but in perpetuity . but if i answere this to those that aske me , how the creator should be alwaies lord , and yet haue no creature to be lord ouer : or how hath hee a creature that is not coeternall with him , if it hath beene alwaies : i feare to bee thought rather to affirme what i know not , then teach what i know ? so that i returne to the creators reuealed will ; what hee allowes to wiser knowledges , in this life , or reserueth for all vnto the next , i professe my selfe vnable to attaine to . but this i thought to handle without affirming , that my readers , may see what questions to for beare as dangerous : and not to hold them fit for farther inquirie : rather following the apostles wholesome counsell , saying : i say through the grace that is giuen me , vnto euery one amongst you , presume not to vnderstand more then is meete to vnderstand , but vnderstand according to sobriety , as god hath dealt vnto euery man ( c ) the measure of faith , for ( d ) if an infant bee nourished according to his strength , hee will grow vp , but if he bee strained aboue his nature , he will rather fade then increase in growth and strength . l. vives . domination ( a ) eternall ] he had no seruants to rule , in respect of whom he might be called a lord : for lord is a relatiue : and it fitted not the sonne and the holy ghost to call him lord. ( b ) hee hath beene ] his continuance , is , but wee abuse the words : and say hee was , and shal be : not beeing able in out circumscribed thoughts to comprehend the eternity . ( c ) 〈◊〉 measure ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the greekes vse the accusatiue often of our ablatiue , or rather for the seauenth case paul meaneth the proportionating of wisdome to the measure of faith . ( d ) if an infant ] quintilian hath such another family : poure water easily into a narrow mouthed glasse , and it wil be filled : but powre to fast , and it will runne by , and not go in . institut . lib. . how wee must vnderstand that god promised man life eternall , before all eternity . chap. . vvhat reuolution passed ere mans creation , i confesse i know not : but sure i am , no creature is coeternall with the creator . the apostle speaketh of eternall times , not to come , but ( which is more wondrous ) past . for thus he saith , vnder the hope of eternall life , which god that cannot lie , hath promised before all eternity ( a ) of time : but his word he hath manifested in time . behold hee talketh of times eternity past , yet maketh it not coeternall with god. for he was not only himselfe before all eternity , but promised eternall life before it , which he manifested in his due time : that was , his word : for that is eternall life . but how did he promise it vnto men that were not before eternity , but that in his eternity and coeternall world , he had predestinated what was in time to be manifested . l. vives . bbfore ( a ) all eternity . ] tit. . . hi●…ome expoundes it thus . wee may not omit to decl●… how god that cannot lie , promised life , before eternity . euen since the world ( as it is 〈◊〉 〈◊〉 〈◊〉 ) ●…s made , and time ordeined to passe in daies , months & years , in this course the times passe 〈◊〉 come being past or future . whervpon some philosophers held no time present , but all either past or to come : because all that we doe , speake , or thinke , either passeth as it is a doing , or is so come if it bee not done . we must therefore beleeue an eternity of continuance , before these ●…ldly times : in which , the father was , with the sonne and the holy ghost , and if i may say so , all ●…ity is one time of gods : nay innumerable times , for he being infinite was before time , and shall exceede all time : our world is not yet . yeares old : what eternities what huge times and originalls of ages may we imagine was before it , wherein the a●…gells , thrones , dominations and other hoasts serued god , and subsisted by gods command , ●…out measure or courses of times ? so then , before all these times , which neither the tongue 〈◊〉 declare , the minde comprize , or the secret thought once touch at , did god the father of visdome promise his word and wisdome , and life to such as would beleeue vpon this promise : thus far hierome . peter lumbard obiecting this against him-selfe , maketh hierome speake it as confuting others , not affirming himselfe . sent. lib. . so doth he with augustine also is many places : an easie matter , when great authors oppose ought that wee approoue . augstine against the priscillianists saith that them times were called eternall , before which there was no time , as if one should say , from the creation , our common reading is : before the world began , the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the defence of gods vnchanging will against those that fetch gods workes about from eternity , in circles , from state to state . chap. . no●… doe i doubt that there was no man before the first mans creation : but deny the ( i cannot tell what ) reuolution of the same man i know not how often , or of others like him in nature , nor can the philosophers driue mee from this , by obiecting ( acutely they thinke ) that nullum ( a ) infinitum est scibile , infinite th●…s are beyond reach of knowledge . and therefore god ( say they ) hath definite formes in himselfe of all the definite creatures that hee made : nor must his goodnesse be euer held idle , nor his workes temporall , as if he had had such an e ternity of leasure before , and then repented him of it and so fell to worke : therefore , say they , is this reuolution necessary : the world either remayning in change ( which though it hath beene alwaies yet was created ) or else being dissolued , and re-edified in this circular course : otherwise giuing gods workes a temporall beginning wee seeme to make him disallow and condemne that leasure that he rested in from all eternity before as sloathfull , and vselesse . but if hee did create from eternity , now this and then that , and came to make man in time , that was not made before , then shall hee seeme not to haue made him by knowledge ( which they say containes nothing infinite ) but at the present time , by chance as it came into his minde . but admit those reuolutions ( say they ) either with the worlds continuance in change , or circular reuolution , and then wee acquit god both of this ( so long and idle seeming ) cessation , and from all operation in rashnesse and chance . for if the same things bee not renewed , the vati●…ion of things infinite are too incomprehensible for his knowledge or prescience . these batteries the vngodly doe plant against our faith , to winne vs into their circle : but if reason will not refute them , faith must deride them . but by gods grace reason will lay those circularities flat inough . for here is these mens error : running rather in a maze then stepping into the right way , that they proportionate the diuine vnchangeable power , vnto they humaine fraile and weake spirit , in mutability and apprehension . but as the apostle saith : ( b ) comparing themselues to themselues , they know not themselues . for because their actions that are suddainely done , proceede all from new intents , their mindes beeing mutable , they doe imagine ( not god , for him they cannot comprehend , but ) themselues for god , and compare not him to himselfe , but themselues ( in his stead ) vnto themselues . but wee may not thinke that gods rest affects him one way , and his worke another , hee is neuer affected , nor doth his nature admit any thing that hath not beene euer in him . that which is affected , suffereth , and that which suffers , is mutable . for his vacation is not idle , sloathfull nor sluggish , nor is his worke painefull , busie , or industrious . hee can rest working , and worke resting . hee can apply an eternall will to a new worke , and begins not to worke now because he repenteth that hee wrought not before . but if hee rested first and wrought after ( which i see not how man can coceiue ) this first and after were in things that first had no beeing , and afterwards had . but there was neither precedence nor subsequence in him , to alter or abolish his will , but all that euer hee created , was in his vnchanged fixed will eternally one and the same : first willing that they should not be , and afterwards willing that they should be , and so they were not , during his pleasure , and began to be , at his pleasure . wonderously shewing to such as can conceiue it , that hee needed none of these creatures , ( but created them of his pure goodnesse ) hauing continued no lesse blessed without them , from alll vn-begunne eternity . l. vives . nv●… infinitum ( a ) ] arist. metaphys . . and in his first of his posterior analitikes , he saith that then know we a thing perfectly , when we know the end ; and that singularities are infinite b●…●…rsalities most simple . so as things are infinite they cannot bee knowne , but as they are defi●… , they may . and plato hauing diuided a thing vnto singularities , forbiddes further progresse for they are infinite and incomprehensible . ( b ) comparing ] cor. . . this place , erasmus saith , augustine vseth often in this sence . against such as say that things infinite are aboue gods knowledge . chap. . bvt such as say that things infinite are past gods knowledge , may euen aswell leape head-long into this pit of impiety , and say that god knoweth not all numbers . that numbers are infinite , it is sure , for take what number you can , and thinke to end with it let it bee neuer so great and immense , i will ad vnto it , not one , nor two , but by the law of number , multiply it vnto ten times the summe it was . and so is euery number composed , that one ( a ) cannot be equall to another , but all are different , euery perticular being definite , and all in generall , infinite . ( b ) doth not god then know these numbers because they are infinite , and can his knowledge attaine one sum of numbers , & not the rest ? what mad man would say so ? nay they dare not exclude numbers from gods knowledge , plato hauing so commended god for vsing them in the worlds creation : and our scripture saith of god. t●… 〈◊〉 ordered al things in measure , number , and weight : and the prophet saith . he 〈◊〉 the world : and the gospell saith : all the heires of your heads are numbred . god forbid the that we should think y● he knoweth not number : whose wisdome 〈◊〉 ●…standing is in numerably infinite as dauid saith : for the infinitenesse of 〈◊〉 ●…hough it bee beyond number is not vnknowne to him whose know●… infinite . therefore if whatsoeuer bee knowne be comprehended in the 〈◊〉 that knowledge , then is all infinitenesse bounded in the knowledge of 〈◊〉 ●…ecause his knowledge is infinite , and because it is not vncomprehensi●… 〈◊〉 knowledge . wherefore if numbers infinitenesse , bee not infinite vn●… knowledge , nor cannot bee , what are wee meane wretches that dare pre●…●…mit his knowledge , or say that if this reuolution bee not admitted in 〈◊〉 renewing , god cannot either fore-know althings ere hee made them , 〈◊〉 them when hee made them ? whereas his wisdome beeing simply and ●…ly manifold , can comprehend , all incomprehensibility , by his incom●…le comprehension , so that whatsoeuer thing that is new and vnlike to all 〈◊〉 should please to make , it could not bee new , nor strange vnto him , nor 〈◊〉 ●…ore-see it a little before , but containe it in his eternall prescience . l. vives . 〈◊〉 ] two men , two horses or whatsoeuer , make both one number . i inquire not 〈◊〉 ●…hether the number and the thing numbred bee one or no : the schooles ring of that ●…gh . ( b ) doth not ] the best reading . of the worlds without end , or ages of ages . chap. . 〈◊〉 doth so , and that there is a continual connexion of those times which 〈◊〉 ●…lled secula ( a ) seculorum , ages of ages , or worlds without end : running 〈◊〉 indestinate difference : onely the soules that are freed from misery , re●…●…ernally blessed , or that these words , secula seculorum doe import the 〈◊〉 remayning firme in gods wisdome and beeing the efficient cause of ●…ory world , i dare not affirme . the singular may bee an explication of 〈◊〉 , as if wee should say , heauen of heauen , for the heauens of heauens . ●…d calls the firmament aboue which the waters are , heauen , in the sin●… 〈◊〉 , and yet the psalme saith , and you waters that bee aboue the heauens , 〈◊〉 of the lord . which of those two it be , or whether secula 〈◊〉 another meaning , is a deepe question . we may let it passe , it belongs 〈◊〉 proposed theame : but whether wee could define , or but obserue 〈◊〉 discourse , let vs not aduenture to affirme ought rashly in so obs●…●…ouersie . now are wee in hand with the circulary persons that 〈◊〉 ●…ings round about till they become repaired . but which of these opini●… be true concerning these secula seculorum , it is nothing to these reuo●…●…cause whether the worlds of worlds bee not the same revolued , but o●…●…uely depending on the former ( the freed soules remayning still 〈◊〉 ●…lesse blisse ) or whether the worldes of worldes , bee the formes 〈◊〉 ●…sitorie ages , and ruling them as their subiects : yet the circulari●…●…o place heere how-soeuer : the saints ( b ) eternall life ouerthroweth 〈◊〉 . l. vives . 〈◊〉 ( a ) ] the scriptures often vse these two words both together . hierome ( in ●…p . ad gal. expounds them thus , we 〈◊〉 ▪ ( saith he ) the difference betweene seculum , seculum secu●… , and secula seculorum . seculu●… some-times a space of time : some-times eternity , the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and when it is written with the letter van before it , it is eternity : when otherwise , it is . yeares or , a iubily . and therefore the hebrew seruant that loued his maister for his wife and children , had his care bored , and was commanded to serue an age , seculum , . yeares . and the moabites and amonites enter not into the church of god vntill the . generation , and not vntill an age : for the yeare of iubily quit all hard conditions . some say that seculum seculorum hath the same respect that sanctu sanctorum , & caelum caelorum , the heauens of heauens had , or as the works of workes , or song of songs . that difference that the heauens had to those whose heauens they were , and so the rest , the holy aboue all holy , the song excelling all songs &c. so was secula seculorum the ages excelling all ages . so they say that this present age includeth all from the worlds beginning vnto the iudgement : and then they goe further , and begin to graduate the ages past , before and to come after it , whether they were or shal be good or ill , falling into such a forrest of questions , as whole volumes haue beene written , onely of this kinde . ( b ) eternall ] returning no more to misery : nor were that happy without certeynty of eternity : nor eternall if death should end it . of that impious assertion that soules truely blessed , shall haue diuers reuolutions into misery againe . chap. . for what ( a ) godly eares can endure to heare , that after the passage of this life in such misery , ( if i may call it a life , ( b ) being rather so offensiue a death , and yet ( c ) we loue it rather then that death that frees vs from it ) after so many intollerable mischieues , ended all at length by true zeale and piety , wee should be admitted to the sight of god , and bee placed in the fruition and perticipation of that incorporeall light and vnchangeable immortall essence with loue of which we burne , all vpon this condition , to leaue it againe at length , and bee re-infolded in mortall misery amongst the hellish immortalls , where god is lost , where truth is sought by hate , where blessednesse is sought by vncleanesse , and bee cast from all enioying of eternity , truth , or felicity : and this not once but often , being eternally reuolued by the course of the times from the first to the later : and all this , because by meanes of these circularities , transforming vs and our false bea●…des in true miseries , ( successiuely , but yet eternally ) god might come to ●…ow his owne workes . whereas otherwise hee should neither bee able to rest from working , not know ought that is infinite ? who can heare or endure this ? which were it true , there were not onely more wit in concealing it , but also ( 〈◊〉 speake my minde as i can ) more learning in not knowing it : ( d ) for if wee shalb●…●…ssed in not remembring them there , ( e ) why doe wee agrauate our misery 〈◊〉 knowing them here ? but if wee must needs know them there , yet let vs 〈◊〉 〈◊〉 selues ignorant of them here , to haue the happier expectation , then the 〈◊〉 that wee shall attaine : here expecting blessed eternity , and there 〈◊〉 onely blisse , but with assurance that it is but transitory . but if they ●…y that no man can attaine this blisse vnlesse hee know the transitory reuolutions thereof , ere hee leaue this life , how then doe they confesse that the more one loues god , the easilier shall hee attaine blisse , and yet teach the way how 〈◊〉 ●…ll this louing affect ? 〈◊〉 will not but loue him lightly whome hee knowes hee must leaue , and 〈◊〉 ●…st his truth and wisdome , and that when by the perfection of his blisse , 〈◊〉 to the full knowledge of him ? ( f ) one can neuer loue his friend faith●… know that hee shall become his enemy . but god forbid that this ●…g of theirs that our misery should neuer bee ended , but onely interrup●… and then by false happinesse , should bee true . for what is falser then 〈◊〉 , wherein wee shal be either wholy ignorant in such light or otherwise ●…ly afraide of the losse of it , beeing on the toppe of felicity ? if wee 〈◊〉 ●…hat wee shall become wretched , our misery here is wiser then hap●…●…ere . but if wee shall know it , ( g ) then , the wretched soule had better ●…serable state and goe from thence to eternity , then in a blessed to fall ●…ce to misery . and so ( h ) our hope of happinesse is vnhappie , and of ●…ppie : and consequently , we suffring miseries here , and expecting them 〈◊〉 rather wretched then blessed in truth . but piety crieth out , and truth ●…h this to be false . the felicitie promised vs is true , eternall , and wholy ●…pted by any reuolution to worse . 〈◊〉 follow christ , our right way , & leaue this circular maze of the impious . ●…phyry the platonist refused his maisters opinion in this circumrotation 〈◊〉 , beeing mooued heereto either by the vanity of the thing , or by feare 〈◊〉 christians arguments ; and had rather affirme ( as i said in the tenth 〈◊〉 that the soule was sent into the world to know euill , that beeing pur●… it , it might returne to the father , and neuer more suffer any such 〈◊〉 : how much more then ought wee to detest this impiety , this enemy ●…ith and christianity ? these circles now beeing broken , there is no●…th vs to thinke that man had no beginning , because ( i know not 〈◊〉 ●…olutions haue kept althings in such a continuall course of vppe and 〈◊〉 ●…at nothing can bee new in the world . for if the soule bee freed , 〈◊〉 ●…o more returne to miserie , it beeing neuer freed before , there is an 〈◊〉 a great one , new begunne , namely the soules possession of eternall 〈◊〉 〈◊〉 this fall out in an immortall nature without any circumvolution , why ●…s possible in mortall things ? if they say that blisse is no new thing to 〈◊〉 because it returneth but vnto that which it enioyed alwaies before : 〈◊〉 freedome new then , for it was neuer freed before , beeing neuer mise●…d the misery is new vnto it , that was neuer miserable before . now ●…nesse happen , not in the order that gods prouidence allotted , but by 〈◊〉 ●…here are our reuolutions that admit nothing new , but keepe all in ●…e ? but if this nouelty bee within the compasse of gods prouidence , ●…ule ( 〈◊〉 ) giuen from heauen , or fallen from thence , there may bee new 〈◊〉 that were not before , and yet in the order of nature . and if the soule 〈◊〉 procure it selfe new misery ( which the diuine prouidence fore●… included in the order of things , freeing it from thence also by this 〈◊〉 power ) how dare flesh and bloud then bee so rash as to denie that ●…y may produce things new vnto the world ( though not to himselfe ) ●…ugh hee foresaw , yet were neuer made before ? if they say it is no ●…t the freed soules returne no more to miserie , because there are some ●…d daily freed from thence , why then they confesse that there is still ●…es created , to bee new freed from new miseries . for if they say they 〈◊〉 new foules , but haue beene from eternity , which are daily put into new bodies , and liuing wisely , are freed , neuer to returne : then they make the so●…ies of eternity , infinite : for imagine a number of soules neuer so large , they could not suffice for all the men of these infinite ages past , if each soule as soone as it was quit , flewe vppe , and returned no more . nor can they shew new there may bee an infinite ( k ) sort of soules in the world , and yet debarre god from knowing of things infinite . wherefore seeing their reuolutions of blisse and misery are casheered , what remaines but to averre that god can when his good pleasure is create what new thing hee will , and yet because of his eternall fore-knowledge neuer change his will ? and whether the number of those freed , and not returning soules may bee increased , looke they to that , who will keepe infinitenesse out of the world : wee shut vppe our disputation on both sides . if it may bee increased , why denie they that that may bee made now , that had no beeing before , if that number of freed soules that was before , bee not onely increased now , but shal be for euer ? but if there bee but a certaine number of soules to bee freed , and neuer to returne , and that number bee not increased , whosoeuer it shal bee , it is not the same yet that it must bee , nor can it increase , to the consumation but from a beginning , which beeing not before man , that man was made to beginne , before whom was no other . l. vives . vvhat ( a ) godly ] the platonists haue a great stirre amongst themselues whether the soule shall returne to her starre whence she was taken , or follow the reuolutions , from body to body . plato in his phadrus , and his resp. maketh it eternally happy . thence doe p●…rphyry and 〈◊〉 deny the returne of it after purgation . proclus and plotine , take plato's eternity but for a great space of time : and submit the purest soule to the period of reuolution . ( b ) beeing ] cic. de repub . lib. . saith ( after plato ) that our life beeing inuolued in such killing misery , is rather to bee called a death . ( c ) wee loue it ] this is a chiefe one in this bodies inconueniences , it blindes our reason so farre that it allures vs all to loue it , and maketh vs hate and abhorre all that oppose it , whereas were our reason and iudgement sound , and not ouer-borne by the bodie , they would desire to leaue this liuing death , and ●…ghing , say with the apostle , wretched man that i am , who shall deliuer mee from the bodie of this death . ( d ) for if ] wee shall all drinke of 〈◊〉 they say . ( e ) why doe ] feare of euill is a great torture , and one had better die secure then liue in feare . ( f ) one can ] scipio in tullies laelius , denies that there can bee a saying so preiudiciall to a●…itie , as to say that i loue him now but i shall 〈◊〉 〈◊〉 : nor will hee beleeue that b●…s euer said such a word ( as it was said ) beeing one of the ●…en sages . but some ambitious vnhonest fellow that desiired to haue all in his owne power might say so . for how can hee bee friend to him whom hee thinkes hee can bee foe to ? this rule who soeuer gaue it tends to the abolishment of friendshippe : but in deed wee 〈◊〉 more neede obserue this in our friendshippes , not to beginne to loue him whome wee could euer hate . thus cicero . ( g ) then the wretched ] for happinesse is farre better after 〈◊〉 then misery after happinesse . for the feeling of misery is lessened by hope of happinesse , and happinesse is asmuch lessened by feare of misery . my mother blanche , a 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ had w●…t to tell me wh●…n i was a childe , that the syrens sung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and 〈◊〉 in faire wether : hhoping the later in the first , and fearing the first in the 〈◊〉 ( 〈◊〉 ) our hope ] not of vnhappinesse , but vnhappy , of the happinesse to come . ( 〈◊〉 ) g●… from ] hee toucheth the platomists controuersie : some holding the soules giuen of god , 〈◊〉 others that they were cast downe for their guilt , and for their punnishment , 〈◊〉 〈◊〉 〈◊〉 ▪ ( k ) sportes of soules ] a diuersity of reading but let vs make good 〈◊〉 〈◊〉 . of the state of the first man , and man-kinde in him . chap. . ●…rd question of gods power to create new things without change of 〈◊〉 because of his eternitie , being ( i hope ) sufficiently handled , wee may 〈◊〉 that he did farre better in producing man-kinde from one man onely , 〈◊〉 had made many : for whereas he created some creatures that loue to be 〈◊〉 in deserts , as eagles , kites , lyons , wolues , and such like : and others , 〈◊〉 rather liue in flockes and companies , as doues , stares , stagges , ( a ) 〈◊〉 and such like : yet neither of those sorts did hee produce of one alone , 〈◊〉 many together . but man , whose nature he made as meane betweene an●…asts , that if hee obeyed the lord his true creator , and kept his hests , 〈◊〉 be transported to the angels society : but if hee became peruerse in 〈◊〉 offended his lord god by pride of heart , then that hee might bee cast ●…h like a beast , and liuing the slaue of his lusts after death bee destinate ●…all paines , him did hee create one alone , but meant not to leaue him ●…th-out another humaine fellow : thereby the more zealously commend●… concord vnto vs , men being not onely of one kinde in nature , but also ●…dred in affect : creating not the woman hee meant to ioyne with man , ●…did man , of earth , but of man , and man whom hee ioyned with her , not of 〈◊〉 of himselfe , that all man-kinde might haue their propagation from one . l. vives . ( 〈◊〉 ) da●… in the diminutiue , because it is a timorous creature , neither wilde , no●… 〈◊〉 ▪ god fore-knew that the first man should sinne , and how many people hee was to translate , out of his kinde into the angels society . chap. ●… . 〈◊〉 was not ignorant that man would sinne , and so incurre mortallitye 〈◊〉 for him-selfe and his progenie : nor that mortalls should runne on in 〈◊〉 of iniquitie that brute ( a ) beasts should liue at more attonement 〈◊〉 betweene them-selues ; whose originall was out of water and earth , 〈◊〉 whose kinde came all out of one , in honor of concord : for lyons ne●… among them-selues , nor dragons , as men haue done . but god fore-saw 〈◊〉 that his grace should adopt the godly , iustifie them by the holy spirit , ●…ir sinnes , and ranke them in eternall peace with the angels , the last 〈◊〉 dangerous death being destroyed : and those should make vse of gods●…g ●…g all man-kinde from one , in learning how well god respected vnity in 〈◊〉 . l. vives . ( 〈◊〉 ) 〈◊〉 ] any place will holde bruite-beasts without contention , sooner then 〈◊〉 m●…n is wool●…e to man as the greeke prouerbe saith . pli●… . lib. . and all other ●…gree among them-selues , and oppose strangers . the sterne lion fights not with 〈◊〉 nor doth the serpent sting the serpent : the beasts and fishes of the sea a●… with their owne kinde . but man doth man the most mischiefe . dic●… ( saith tully ) wrote a booke of the death of men : ( he is a free and copious peripatetique ) and herein hauing reckned vp inondations , plagues , burning , exceeding aboundance of bea●… and other externall causes , he compares then with the warres and seditions wherewith man hath destroyed man : and finds the later farre exceeding the former . this warre amongst men did christ desire to haue abolished , and for the fury of wrath to haue grafted the heate of zeale and charity . this should bee preached , and taught , that christians ought not to bee as wars , but at loue one with another , and to beare one with another : mens minds are already to forward to shed bloud , and do wickedly : they neede not be set on . of the nature of mans soule , being created according to the image of god. chap. . therefore god made man according to his ( a ) image and likenesse , giuing him a soule whereby in reason and vnderstanding hee excelled all the other creatures , that had no such soule . and when hee had made man thus of earth , and either ( b ) breathed the soule which he had made , into him , or rather made that breath one which he breathed into him ( for to breath , is but to make a breth ) then ( c ) out of his side did hee take a bone , whereof he made him a wife , and an helpe , as he was god , for we are not to conceiue this carnally , as wee see an artificer worke vp any thing into the shape of a man , by art : gods hand is his power working visible things inuisibly . such as measure gods vertue and power that can make seedes of seeds by those daily and vsuall workes , hold this rather for a fable then a truth : but they know not this creation , and therefore thinke vnfaithfully thereof as though the workes of ordinary conception , and production , are not strange to those that know them not , though they assigne them rather to naturall causes , then account them the deities workes . l. vives . his ( a ) image . ] origen thinkes that man is christs image and therfore the scripture calls man gods image , for the sonne is the fathers image , some thinke the holy ghost is ment in the simyly . but truely the simyly consists in nothing but man , and the likenesse of god. a man ( saith paul ) is gods image . it may be referred to his nature and in that he is gods likenesse , may be referred to his guifts , immortallity , and such , wherein he is like god. ( b ) breathed . it is a doubt whether the soule were made before , & infused after , or created with the body . aug de gens . ad lit . li. . saith that the soule was made with the other spiritual substances , & infused afterwards , and so interpreteth this place , hee breathed into his face the breath of life . others take it as though the soule were but then made , and so doth augustine here . ( c ) out of his . ] why the woman was made after the man , why of his ribbe when he was a sleepe , and how of his rib , read magister sentent . lib. . dist. . whether the angels may be called creators , of any , the least creature . chap. . bvt here wee haue nothing to doe with ( a ) them that hold the diuine essence not to medle with those things at all . but ( b ) those that follow plato in affirming that all mortall creatures , of which man is the chiefe , were made by the lesser created gods , through the permission or command of the creator , and not by him-selfe that framed the world , let them but absure the superstition wherein thy seeke to giue those inferiors iust honors , and sacrifices , and they shall quickly avoid the error of this opinion , for it is not lawfull to hold any creature , be it neuer so small , to haue any other creator then god , euen before it could be vnderstood . but the angells ( whome they had rather call gods ) though ( c ) at his command they worke in things of the world , yet wee no more call them creators of liuing things , then we call husband-men the creators of fruites and trees . l. vives . with ( a ) ther●… . ] with the epicurists , that held althings from chance , or from meere nature without god ( althings i meane in this subl●…ary world : ) which opinion some say was a●…les , or with the heretikes , some of whome held the diuills creators of al things corporal . ( b ) those that . ] plato in his timaeus brings in god the father commanding the lesser gods to make the lesser liuing creatures : for they are creatures also : and so they tooke the immortall beginning of a creature , the soule , from the starres : imitating the father , and creator : and borrowing parcells of earth , water and ayre from the world , knit them together in one : not as they were knit , but yet in an insensible connexion , because of the combination of such small parts , whereof the whole body was framed . one menander a scholler of symon magus , said the angells made the world : saturninus said that . angells made it beyond the fathers knowledge . ( c ) though . ] the angells as paul saith , are gods ministers , and deputies , and do ●…y things vpon earth at his command : for as augustine saith , euery visible thing on earth is under an angelicall power , and gregory saith that nothing in the visible would but is ordered by a visible creature . i will except miracles , if any one contend . but plato , as he followeth m●…s in the worlds creation , had this place also of the creation of liuing things from the scripures , for hauing read that god this great architect of so new a worke , said : ●…et vs make 〈◊〉 after our owne image , thought he had spoken to the angells , to whose ministery he supposed mans creation committed : but it seemed vnworthy to him that god should vse them in ●…king of man the noblest creature and make all the rest , with his own hands : and therfore he thought the angels made all , whose words if one consider them in tullies translation ( which i vse ) he shal find that plato held none made the soule but god , and that of the stars , which ●…ully de 〈◊〉 . . confirmes out of plato , saying that the soule is created by god within the elementary body which he made also : and the lesser gods did nothing , but as ministers , c●…e those which hee ●…ad first created : and forme it into the essence of a liuing creature . seneca explanes pla●… more plainely saying . that when god had laid the first foundation of this rare and excellent frame of nature , and begun it , he ordayned that each peculiar should haue a peculiar gouernor and though himselfe ●…ad modelled , and dilated the whole vniuerse , yet created he the lesser gods , to be his ministers , 〈◊〉 vice-gerents in this his kingdome . that no nature or forme of any thing liuing hath any other creator but god. chap. . whereas there is one forme giuen externally to all corporall substances according to the which potters , carpenters and other shape antiques , and figures of creatures : and another that containeth the efficient causes hereof in the secret power of the vniting and vnderstanding nature , which maketh not onely the natural formes , but euen the liuing soules , when they are not extant . the first , each artificer hath in his brayne , but the later belongs to none but god , who formed the world and the angells without either world or angells , for from that ( 〈◊〉 ) all diuiding , and all effectiue diuine power , which cannot be made , but makes , and which in the beginning gaue rotundity both to the heauens & sunne , from the same , had the eye the apple , and all other round figures that wee see in nature their rotundity not from any externall effectiue , but from the depth of that creators power that said . i fill heauen and earth : and whose wisdome reacheth from end to end , ordering all in a delicate decorum : wherefore what vse he made of the angels in the creation , making all himselfe , i know not . i dare neither ascribe them more then their power , nor detract any thing from that . but with their fauours , i attribute the estate of althings as they are natures vnto god , onely of whome they thankefully aknowledge their being : we do not then call husbandmen the creators of trees or plants , or any thing else : fot we read , neither is he that planteth any thing , neither he that watereth , but god , that giueth the increase . no , not the earth neither , though it seemes the fruitful mother of al things that grow : for wee read also . god giueth bodies vnto what hee will , euen to euery seed his owne body . nor call wee a woman the creatrixe of her child , but him that said to a seruant of his . before i formed thee in the wombe i knew thee : & although the womans soule being thus or thus affected , may put some quality vpon her burthen ( b ) as we read that iacob coloured his sheepe diuersly by spotted stickes : yet shee can no more make the nature that is produced , then shee could make her selfe : what seminall causes then soeuer that angells , or men do vse in producing of things liuing or dead , or ( c ) proceed from the copulation of male and female , ( d ) or what affections soeuer of the mother dispose thus or thus of the coullour or feature of her conception , the natures , thus or thus affected in each of their kindes are the workes of none but god : whose secret power passeth through all , giuing all being to all what soeuer , in that it hath being : ( e ) because without that hee made it , it should not bee thus , nor thus , but haue no being at all , wherefore if in those formes externall , imposed vpon things corporall , we say that ( not workemen , but ) kings , romulus was the builder of rome , and alexander of ( f ) alexandria , because by their direction these citties were built : how much the rather ought we to call god the builder of nature , who neither makes any thing of any substance but what hee had made before , nor by any other ministers but those hee had made before : and if hee withdraw his ( g ) efficient power from things , they shall haue no more being then they had ere they were created : ere they were , i meane in eternity , not in time : for who created time , but he that made them creatures , whose motions time followeth . l. vives . that ( a ) all-diuiding . ] all diuiding may be some addition , the sence is good without it . ( b ) as we . ] pliny , saith that looke in the rammes mouth , and the collour of the veines vnder his tongue , shal be the colour of the lambe he getteth : if diuers , diuers : and change of waters varieth it . their shepehards then may haue sheep of what collour they will : which iacob knew well inough , for he liking the particolours cast white straked rods into the watring places , at ramming time , that the sight of them might forme the images of such collours in the conception , and so it did . gen. . ( c ) proceed . ] the same pliny . lib . saith that the mind hath are ▪ collection of similitudes in it , wherein a chance of sight , hearing or remembrance is of much effect , the images taken into the conceit at the time of conception are held to be powerfull in framing the thing conceiued : and so is the cogitation of either party , how swift soeuer it be : wherevpon is more difference in man then in any other creature , but the swiftnes of thought , and variety of conceites formeth vs so diuersly : the thoughts of other creatures being immoueable and like themselues in all kinds . thus much pliny . the philosophers stand wholly vpon immagination in conception . at hertzogenbosh in brabant on a certaine day of the yeare whereon they say there chiefe church was dedicated ) they haue publike playes vnto the honor of the saints as they haue in other places also of that country , some act saints and some deuils , one of these diuels spying a pretty wench , grew hot , & in al hast , danceth home , & casting his wife vpon a bed , told her he would beget a yong diu●…l vpon her , & so lay with her , the woman conceiued , & the child was no sooner borne , but it began to dance , & was rust of the shape that we paynt our deuills in . this margueret of austria maximilians daughter , charles the 〈◊〉 , told iohn lamuza , king ferdinands graue ambassador , and now charles his 〈◊〉 in aragon , a man as able to discharge the place of a prince as of a lieu●…enant ( d ) what ●…ctions . ] child-bearing women do often long for many euill things , as coales , and ashes . i 〈◊〉 one long for a bit of a young mans neeke , and had lost her birth but that shee bitte of his ●…ke vntill he was almost dead , shee tooke such hold . the phisicians write much hereof , ●…d the philosophers somewhat . arist de animall . they all ascribe it to the vicious humors in the stomake , which if they happen in men , procure the like distemper . ( e ) because . so read the old bookes . ( f ) alexandria . ] asia , sogdia , troas , cilicia , india , and egipt haue al cities called alexandria , built by alexander the great , this that augustine meanes of , is that of egipt the most famous of all : sytuate vpon the mediterrane sea , neare bicchieri , the mouth of nile : called now scanderia , or scandaroun . ( g ) efficient . ] fabricatiuam : pertayning to composition and diui●… of matter : in things created by it selfe , for these are not the workes of creation . angells 〈◊〉 , beasts , and liuelesse things , can effect them . the platonists opinion that held the angells gods creatures , and man the angells . chap. . and plato would haue the lesser gods ( made by the highest ) to create all other things , by taking their immortall part from him , and framing the mortall themselues : herein making them not the creators of our selues but our bodies onely . and therefore porphiry in holding that the body must be avoyded ere the soule be purged , and thinking with plato , and his sect , that the soules of bad liuers were for punishment thrust into bodies ( into beasts also saith plato but into mans onely saith porphiry ) affirmeth directly that these gods whom they wil haue vs to worship as our parents & creators , are but the forgers of our prisons , and not our formers , but only our iaylors , locking vs in those dolorous grates , and wretched setters : wherfore the platonists must either giue vs no punishmēt in our bodies : or else make not those gods our creators , whose worke they exhort vs by all meanes to avoid & to escape : though both these positions be most false , for the soules are neither put into bodies to be thereby punished ; no●… hath any thing in heauen or earth any creator but the maker of heauen and earth . for if there be no cause of our life , but our punishment , how ( a ) is it that plato saith the world could neuer haue beene made most beautifull , but that it was filled with all kind of creatures ? but if our creation ( albe it mortall ) be the worke o●… god ; how i●… i●… punishment then to enter into gods benefites , that is our bodies ? ( b ) and if god as plato saith often ) had all the creatures of the world in his prescience , why then did not hee make them all ? would he not make some , and yet in his vnbounded knowledge , knew how to make all ? wherefore our true religion rightly affirmes him the maker both of the world , and all creatures therein , bodies , and soules , of which , in earth man , the chiefe piece was made alone , after his image , for the reason shewed before , if not for a greater : yet was he not left alone , for there is nothing in the world so sociable by nature , and so iarring by vice , as man is ; nor can mans ●…re speake better either to the keeping of discord whilst it is out , or expelling it when it is entred ; then in recording our first father , whom god created single , ( from him to propagate all the rest ) to giue vs a true admonition to preserue an vnion ouer greatest multitudes . and in that the woman was made of his ribbe , was a plaine intimation of the concord that should bee betweene man and wife . these were the strange workes of god for they were the first . hee that beleeues them not , must vtterly deny all wonders : for if they had followed the vsuall course of nature , they had beene no wonders . but what is there in all this whole worke of the diuine prouidence , that is not of vse , though wee know it not ? the holy psalme saith : come and behold the workes of the lord , what wonders hee hath wrought vpon the earth . wherefore , why the woman was made of mans ribbe , and what this first seeming wonder prefigured , if god vouchsafe i will shew in another place . l. vives . how ( a ) is it that plato ] his words are these . god speaketh to the lesser gods. marks what i say vnto you : we haue three kindes remaining : all mortall : which if wee omit , the creation will not bee perfect : for wee shall not comprehend all kindes of creatures in it , which wee must needs doe to haue it fully absolute . ( b ) and if god ] there also hee saith , that god hath the ideas of all creatures , mortall and immortall in him-selfe , which he looked vpon : the immortall ones when hee made the things that should neuer perish ; the mortall , in the rest . i aske not here whether that god be those ideae , or whether they bee some-thing else : the platonists know not them-selues . ( c ) the concord that should ] because the woman was not made of any externall parts , but of mans selfe , as his daughter , that there might bee a fatherly loue of his wife in him , and a filiall duty towards him in the wife : shee was taken out of his side , as his fellow : not out of his head as his lady , nor out of his feete as his seruant . that the fulnesse of man-kinde was created in the first man , in whom god fore-saw both who should be saued , and who should be damned . chap. . bvt now because we must end this booke ; let this bee our position : that in the first man , the fore-said two societies or cities , had originall ; yet not euidentlie , but vnto gods prescience : for from him were the rest of men to come : some to be made fellow cittizens with the angels in ioy : and some with the deuils in torment , by the secret , but iust iudgment of god. for seeing that it is written : all the wayes of the lord bee mercy and truth , his grace can neither bee vniust , nor his iustice cruell . finis , lib. . the contents of the thirteenth booke of the city of god. . of the first mans fall , and the procurement of mortality . . of the death that may befall the immortal soule and of the bodies death . . whether death propagated vnto all men from the first , bee punishment of sinne to the saints . . why the first death is not with-held from the regenerate from sinne by grace . . as the wicked vse the good law euill , so the good vse death which is euill , well . . the generall euill of that death , that seuereth soule and body . . of the death that such as are not regenerate doe suffer for christ. . that the saints in suffering the first death for the truth are quit from the second . . whether a man at the houre of his death , may be said to be among the dead , or the dying . . whether this mortall life be rather to bee called death then life . . whether one may bee liuing and dead both together . . of the death that god threatned to punish the first man withall if he transgressed . . what punishment was first laid on mans preuarication . . in what state god made man , and into what state he fell by his voluntary choyce . . that adam forsooke god ere god forsooke him , and that the soules first death was the departure from god. . of the philosophers that held corporall death not to bee penall , whereas plato brings in the creator , promising the lesser gods that they should neuer leaue their bodies . . against the opinion , that earthly bodies cannot be corruptible , nor eternall . . of the terrene bodies , which the philosophers hold cannot bee in heauen , but must fall to earth by their naturall weight . against those that hold that man should not haue beene immortall , if hee had not sinned . . that the bodies of the saints now resting in hope , shall become better then our first fathers was . . of the paradice when our first parents were placed , and that it may be taken spiritually also , with-out any wrong to the truth of the historie as touching the reall place . . that the saints bodies after resurrection shall bee spirituall and yet not changed into spirits . . of bodies animate and spirituall , these dying in adam , and those beeing quickned in christ. . how gods breathing a life into adam , and christs breathing vpon his apostles when hee said ; receiue the holy spirit , are to bee vnderstood . finis . the thirteenth booke : of the cittie of god written by saint augustine bishop of hippo , vnto marcellinus . of the first mans fall , and the procurement of mortalitie . chap. . hauing gotten through the intricate questions of the worlds originall , and man-kindes ; our methode now calleth vs to discourse of the first mans fall , nay the first fall of both in that kind , and consequently of the originall and propagation of our mortality ; for god made not man as he did angels , that though they sinned , yet could not dye : but so , as hauing ( a ) performed their course in obedience , death could not preuent them from partaking for euer of blessed and angelicall immortality : but hauing left this course , death should take them into iust damnation , as we said in the last booke . l. vives . hauing ( a ) performed ] euery man should haue liued a set time vpon earth , and then being confirmed in nature by tasting of the tree of life , haue beene immortally translated into heauen . here are many questions made : first by augustine , and then by lombard . dist . . what mans estate should haue beene , had he not sinned : but these are modest and timerous inquirers ; professing they cannot finde what they seeke [ but our later coments vpon lumbard , flie directly to affirmatiue positions , vpon very coniectures , or grounds of nature . i heare them reason , but i see them grauelled and in darknesse : where yet they will not feele before them ere they goe , but rush on despight of all break-neck play . what man hath now , wee all know to our cost : what he should haue had , it is a question whether adam knew , and what shall we then seeke ? why should we vse coniectures in a things so transcendent , that it seemes miraculous to the heauens ? as if this must follow natures lawes , which would haue amazed nature , had it had existence then . ] what light augustine giues , i will take , and as my power and duty is , explaine : the rest i will not meddle with . of the death that may befall the immortall soule , and of the bodyes death . chap. . bvt i see i must open this kinde of death a little plainer . for mans soule ( though it be immortall ) dyeth a kinde of death . ( a ) it is called immortall , because it can neuer leaue to bee liuing , and sensitiue : and the body is mortall , because it may be destitute of life , and left quite dead in it selfe . but the death of the soule is , when god leaueth it : & the death of the body is when the soule leaueth it : so that the death of both , is when the soule being left of god , leaueth the body . and this death is seconded by that which the scripture calles the ( b ) second death . this our sauiour signified , when hee said , feare him which is able to destroy both body and soule in hell : which comming not to passe before the body is ioyned to the soule , neuer to be seperated , it is strange that the body can be sayd to die by that death , which seuereth not the soule from it , but torments them both together . for that ●…all paine ( of which wee will speake here-after ) is fitly called the soules dea●… , because it liueth not with god : but how is it the bodies which liueth with the soule ? for otherwise it could not feele the corporall paines that expect it after the resurrection : is it because all life how-so-euer is good , and all paine euill , that the body is said to dye , wherein the soule is cause of sorrow rather then life ? therefore the soule liueth by god , when it liueth well : ( for it cannot liue without god , working good in it : ) and the body liueth by the soule , when the soule liueth in the body , whether it liue by god or no. for the wicked haue li●…●…body , but none of soule : their soules being dead ( that is , forsaken of god ) l●…g power as long as their immortall proper life failes not , to afforde them 〈◊〉 , but in the last damnation , though man bee not insensitiue , yet this sence of 〈◊〉 ●…ing neither pleasing nor peacefull , but sore and painfull , is iustly termed 〈◊〉 death then life : and therefore is it called the second death , because it fol●…th the first breach of nature , either betweene god and the soule , or this and the ●…dy : of the first death therefore wee may say , that it is good to the good , 〈◊〉 〈◊〉 to the bad but the second is bad in all badnesse , vnto all , & good to none . l. vives . it ( a ) is called ] bruges copy differs not much : all is one in substance . ( b ) second death ] 〈◊〉 . . . and . whether death propagated vnto all men from the first , be punishment of sinne to the saints . chap. . ●…ere's a question not to be omitted : whether the first death bee good to 〈◊〉 ●…ood ? if it be so , how can it be the punishment of sinne ? for had not our 〈◊〉 sinned , they had neuer tasted it : how then can it bee good to the vp●… cannot happen but vnto offenders ? and if it happen but vnto offenders 〈◊〉 not be good , for it should not be at all vnto the vpright : for why should 〈◊〉 punishment that haue no guilt ? wee must confesse then , that had not 〈◊〉 parents sinned , they had not dyed : but sinning ; the punishment of death ●…cted vpon them and all their posteritie : for they should not produce 〈◊〉 ●…ng but what them-selues were , and the greatnesse of their crime depraued 〈◊〉 ●…ture : so that that which was penall in the first mans offending , was made 〈◊〉 in the birth of all the rest : for they came not of man , as man came of the 〈◊〉 . the dust was mans materiall : but man is mans parent . that which is earth is 〈◊〉 flesh , though flesh be made of earth : but that which man the father is , man the 〈◊〉 is also . for all man-kinde was in the first man , to bee deriued from him by the 〈◊〉 , when this couple receiued their sentence of condemnation . and that 〈◊〉 man was made , not in his creation , but in his fall and condemnation , that 〈◊〉 ●…got , in respect ( i meane ) of sinne , and death . for his sinne ( a ) was not cause of 〈◊〉 weaknesse in infancie , or whitenesse of body , as we see in infants : those god would haue as the originall of the yonglings , whose parents he had cast downe to 〈◊〉 mortality , as it is written : man was in honor and vnderstood not but became 〈◊〉 the beasts that perish , vnlesse that infants bee weaker in motion and appetite 〈◊〉 all other creatures , to shew mans mounting excellence aboue them all , com●…le to a shaft that flieth the stronger when it is drawne farthest back in the 〈◊〉 . therefore mans presumption and iust sentence , adiudged him not to those ●…lities of nature : but his nature was depraued vnto the admission of con●…entiall in-obedience in his members against his will : & thereby was bound to death by necessity , and to produce his progeny vnder the same conditions that his crime deserued . from which band of sin , if infants by the mediators grace be freed , they shall onely bee to suffer the first death , of body , but from the eternall , penall second death , their freedome from sinne shall quit them absolutely . l. vives . his sinne ( a ) was not . ] here is another question , in what state men should haue beene borne , had they not sinned : augustine propounds it in his booke . de baptis . paruul . some thinke they should haue beene borne little , and presently become perfect men . others , borne little , but in perfect strength onely not groweth ; and that they should presently haue followed the mother as we see chickens , and lambes . the former giue them immediate vse of sence , and reason : the later , not so , but to come by degrees , as ours do . augustine leaues the doubt as hee findes it : seeming to suppose no other kinde of birth , but what we now haue . why the first death is not withheld from the regenerat from sinne by grace . chap. . if any thinke they should not suffer this , being the punishment of guilt , and there guilt cleared by grace , he may be resolued in our booke called de baptismo paruulorum . there we say that the seperation of soule and body remaineth to succeed ( though after sinne ) because if the sacrament of regeneration should be immediately seconded by immortality of body , our faith were disanulled , being an expectation of a thing vnseene . but by the strength and vigor of faith was this feare of death to be formerly conquered , as the martires did : whose conflicts had had no victory , nor no glory , nay had bin no conflicts if they had beene deified and freed from corporall death immediatly vpon their regeneration : for if it were so who would not run vnto christ to haue his child baptised , least hee should die ? should his faith be approued by this visible reward ? no , it should be no faith , because he receiued his reward immediatly . but now the wounderfull grace of our sauiour hath turned the punishment of sinne , vnto the greater good of righteousnesse . then it was said to man , thou shalt die if thou sinne , now it is said to the martir , die , to auoid sin . then , if you breake my lawes , you shall dy , now , if you refuse to die , you breake my lawes . that which we feared then if we offended , we must now choose , not to offend . thus by gods ineffable mercy the punishment of sin is become the instrument of vertue , and the paine due to the sinners guilt , is the iust mans merit . then did sinne purchase death , and now death purchaseth righteousnes : i meane , in the martires whome their persecutors bad either renounce their faith or their life , and those iust men chose rather to suffer that for beleeuing which the first sinners suffred for not beleeuing : for vnlesse they had sinned they had not dyed , and martires had sinned if they had not died . they dyed for sinne , these sinne not because they die . the others crime made death good , which before was euill , but god hath giuen such grace to faith that death which is lifes contrary , is here made the ladder whereby to ascend to life . as the wicked vse the good law , euill , so the good vse death , which is euill , well . chap. . for the apostle desiring to shew the hurt of sin being vnpreuented by grace , doubted not to say that the law which forbids sinne , is the strength of sinne . the sting 〈◊〉 ( saith he ) is sinne , and the strength of sinne is the lawe . most true : for ( a ) forbidding of vnlawfull desires , increase them in him , where righteousnesse is not of power to suppresse all such affects to sinne . and righteousnesse can neuer be l●…d without gods grace procure this loue . but yet to shew that the law is not euill , though hee calls it the strength of sinne , hee saith in another place , in the 〈◊〉 question : the law is holy , and the commandement holy , and iust , and good . was that then which is good ( saith he ) made death to me ? god forbid : bu●… sinne that it might appeare sinne , wrought death in me by that which is good , ( b ) that si●…e might be out of measure sinfull by the commandement . out of measure , 〈◊〉 , because preuarication is added , ( c ) the lawe beeing also contemned 〈◊〉 the lust of sinne . why doe wee recite this ? because as the lawe is not 〈◊〉 ●…en it exciteth concupiscence in the bad , so earth is not good when it in●…th the glory of the good : neither the law when it is forsaken by sinners and 〈◊〉 them preuaricators : nor death when it is vnder-taken for truth , and ma●… them martyrs . consequently , the law forbidding sinne is good , and death 〈◊〉 the reward of sinne , euill . but as the wicked vse all things , good and euill , badly , so the iust vse all things , euil and good , well . therefore the wicked vse the 〈◊〉 that is good , badly , and the vse death that is bad , well . l. vives . 〈◊〉 ( a ) of ] it is naturall vnto exorbitant minds , the more a thing is forbidden them 〈◊〉 to affect it : as women ( whose mindes are most vnstayed ) desire that onely that 〈◊〉 ●…hibited . so that whereas men knew not what it was to goe to the stewes , nor 〈◊〉 vpon it , in comes the lawe , and saith , thou shalt not goe , and so taught them all 〈◊〉 to goe , setting their depraued natures vpon pursuite of those vnlawfull actes . i 〈◊〉 ( saith paul ) what concupiscence was , vntill the law told me , thou shalt not couet . 〈◊〉 that sol●… set downe no lawe against parricide : which being vnknowne , hee was 〈◊〉 to declare then punish . pro ros. amerin . ( b ) that sinne ] the old bookes read , 〈◊〉 ●…ner . augustine ad simplic . an . lib . quotes it thus : that the sinner might bee out 〈◊〉 a sinner &c. but his quotations are both false : for thus it should be read indeed : 〈◊〉 ●…er might bee out of measure sinfull , &c. sinner , being referred to sinne . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…ith the greeke : vnlesse you will make sinfull a nowne , and no participle , as salust ●…tens , and terence , fugitans . ( c ) the law ] all the terrors of the law being contem●… such as haue turned their custome of sinne into their nature . the generall euill of that death that seuereth soule and body . chap. . wherefore , as for the death that diuides soule and body , when they suffer it whome we say are a dying , it is good vnto none . for it hath a sharpe ( a ) ●…rall sence by which nature is wrung this way and that in the composition 〈◊〉 〈◊〉 liuing creature , vntill it bee dead , and vntill all the sence be gone wherein 〈◊〉 〈◊〉 and body was combined . which great trouble , one stroake of the bo●… , or one rapture of the soule often-times preuenteth , and out runneth sence , in ●…tnesse . but what-so-euer it is in death , that takes away ( b ) our sence with so ●…ous a sence , being faithfully indured , it augmenteth the merite of paci●…●…ut taketh not away the name of paine . it is sure the death of the first man , ●…pagate , though if it be endured for faith and iustice , it bee the glory of ●…nerate . thus death being the reward of sinne , some-time quitteth sinne 〈◊〉 ●…ll rewarde . l. vives . vnnaturall ( a ) sence , ] sence , for passion . ( b ) our sence with so grieuous a sence . ] the first actiue , the second passiue , the great passion , taketh away our power of ience . of the death of such as are not regenerate do suffer for christ. chap. . for whosoeuer hee is that beeing not yet regenerate , dyeth for confessing of christ , it freeth him of his sinne , as wel as if he had receaued the sacrament of baptisme . for he that said , vnlesse a man bee borne againe of water , and of the holy spirit , he shall not enter into the kingdome of god , excepteth these else-where , in as generall a saying : whosoeuer confesseth me before men , him will i confesse before my father which is in heauen : and againe . he that looseth his soule for me shall finde it . hereupon it is that , pretious in the sight of the lord is the death of the saints . for what is more deere , then that death wherein all a mans badnes is abolished , and his good augmented ? those thad die daptized , because they could liue no longer , are not of that merite that those that die willingly , where as they might haue liued longer , because these had rather die in confessing of christ , then deny him , and so come to baptisme : ( a ) which if they had done , this sacrament wold haue for giuen it , because they denied him for feare of death . for in it euen their ( b ) villany was forgiuen that murdered christ. ( c ) but how cold they loue christ so dearely as to contemne life for him , but by abounding in the grace of that spirit , that inspireth where it pleaseth ? pretious therefore is the death of those saints who tooke such gratious hold of the death of christ that they stuck not to engage their owne soules in the quest of him , and whose death shewed that they made vse of that which before was the punishment of sinne , to the producing of a greater haruest of glory . but death ought not to seeme good , because it is gods helpe , and not the owne power that hath made it of such good vse , that beeing once propounded as a penalty laid vpon sinne , it is now elected , as a deliuerance from sinne , and an expiation of sinne , to the crowning of iustice with glorious victory . l. vives . which ( a ) if ] intimating that no guilt is so great but baptisme will purge it . ( b ) the●… villanie ] it is like he meanes of some that had holpen to crucifie christ , and were afterwards conuerted . ( c ) but how ] it could not bee but out of great aboundance of grace that they should loue christ , as well as those that were baptized already in him . that the saints in suffering the first death for the truth are quit from the second . chap. . for if wee marke well , in dying well and laudably for the truth , is a ( worse ) death ●…oyded , and therefore wee take part of it , least the whole should fall vpon 〈◊〉 and a second , that should neuer haue end . wee vndertake the seperation of the body from the soule , least wee should come to haue the soule seuered from god and then from the body : and so mans first death beeing past , the second , that endlesse one , should fall presently vpon him . wherefore the d●…th as i say that wee suffer ( a ) when wee die , and causeth vs dye , is good vnto 〈◊〉 〈◊〉 , but it is well tolerated , for attaining of good . but when men once are in death , and called dead , then we may say that it is good to the good , and bad to the bad . for the good soules , being seuered from their bodies , are in rest & the euill in torment , vntill the bodies of the first rise to life eternall , and the later vnto the eternall , or second death . l. vives . 〈◊〉 ( a ) when ] the dead , and the dying are said both to be in death : death being both in 〈◊〉 departure and after , in the first as a passion , in the second as a priuation . both are of 〈◊〉 the authors . virg. 〈◊〉 ●…amus quanquam media iam morte tenetur , 〈◊〉 〈◊〉 lies now in midst of death . — that is a dying : and the 〈◊〉 morte neoptolemi regnorum reddita cessit . — pars heleno . 〈◊〉 pyrhus death got helenus , that part that now he holds . — that is , after his death . whether a man at the houre of his death may be said to be amongst the dead or the dying . chap. . 〈◊〉 now for the time of the soules separation from the body ( bee it good or 〈◊〉 ▪ whether wee say it is in death , or after it ? if it bee after death , it is not 〈◊〉 ●…en being past and gone , but rather the present life of the soule , good or 〈◊〉 the death was euill to them whilest it was death , that is , whilest they , 〈◊〉 ●…ffered it , because it was a grieuous passion ( though the good vse this 〈◊〉 ) : how then can death being past , be either good or bad ? againe if we 〈◊〉 ●…ell , we shall find that that grieuous passion in man is not death . for ( a ) as 〈◊〉 we feele , we liue : & as long as we liue , we are before death , & not in it : for 〈◊〉 ●…ath comes , it taketh away all sence , yea euen that which is greeued by 〈◊〉 ●…pproach . and therefore how we may call those that are not dead , but in 〈◊〉 ●…ges of deadly affliction , dying , is hard to explaine , though they may bee 〈◊〉 ordinarily so : for when death is come , they are no more in dying , but in 〈◊〉 or , death . therefore is none dying but the liuing : because when one is in 〈◊〉 ●…atest extreamity , or ( b ) passage , as we say ' if his soule be not gone , hee is 〈◊〉 aliue then . thus is hee both liuing and dying : going to death and from life , 〈◊〉 liuing as long as the soule is in the body : and not yet in death , because the 〈◊〉 is vndeparted . and when it is departed , then he is not in death , but rather 〈◊〉 death : who then can say who is in death ? no man dying is , if no man can be 〈◊〉 ●…ng and dying at once : for as long as the soule is in the body we cannot 〈◊〉 ●…at he liues . ( c ) but if it be said that he is dying who is drawing towards 〈◊〉 , and yet that the dying and the liuing cannot be both in one at once , then know not i who is liuing . l. vives . 〈◊〉 ) long ] but death is a temporally effected separation of soule and body , and as soone 〈◊〉 members begin to grow cold , hee beginnes to dye , the departure of the soule is 〈◊〉 ●…ance of death , the one is no sooner gone but the other is there . ( b ) passage ] mart. 〈◊〉 ●…d agas . a●…le agas animam . ago to do , agere animam , to die : because the ancient 〈◊〉 〈◊〉 the soule was but a breath : and so beeing breathed out , death followed . ( c ) but if ] if hee bee said to dye that drawes towards death , then all our life is death : for 〈◊〉 soone as euer wee are borne , the body begins to seeke how to thrust out the soule , and 〈◊〉 life , and by little doe expell it . which made some philosophers say , that we dyed in ou●… 〈◊〉 and that that was the end of death which we call the end of life , either because then we began to liue , or because death was then ended , and had done his worst . whether this mortall life be rather to be called death then life . chap. . for as soone as euer man enters this mortall body , hee beginnes a perpetuall iourney vnto death . for that this changeable life enioynes him to , if i may call the course vnto death a life . for there is none but is nearer death at the yeares end then hee was at the beginning : to morrow , then to day : to day then yesterday , by & by then iust now , & now then a little before ; ( a ) each part of time that we passe , cuts off so much from our life , and the remainder still decreaseth : so that our whole life is nothing but a course vnto death , wherin one can neither stay nor slacke his pace : but all runne in one manner , and with one speed . for the short liuer , ranne his course no faster then the long : both had a like passage of time , but the first had not so farre to runne as the later , both making speede alike . it is one thing to liue longer , and another to runne faster . hee that liues longer , runneth farther but not a moment faster . and if each one begin to bee in death as soone as his life beginnes to shorten , ( because when it is ended hee is not then in death but after it ) then is euery man in death as soone as euer he is conceiued . for what else doe all his dayes , houres and minutes declare , but that they beeing done , the death wherein hee liued , is come to an end : and that his time is now no more in death ( hee being dead , ) but after death ? therefore if man cannot be in life and death both at once , hee is neuer in life as long as he is in that dying rather then liuing body . or is he in both ? in life that is still diminished , and in death because hee dies , whose life diminisheth ? for if hee be not in life , what is it that is diminished , vntill it bee ended , and if hee bee not in death , what is it that diminisheth the life ? for life being taken from the body vntill it be ended , could not be said now to be after death , but that death end●…d it and that it was death whilest it diminished . and if man be not in death , but after it , when his life is ended , where is he but in death whilest it is a diminishing ? l. vives . each ( a ) part ] all our life flowes off by vnspied courses , and dieth euery moment of this hasting times . quintilian . time still cuts part of vs off : a common prouerbe . poets and philosophers all say this , and seneca especially , from whom augus●…ine hath much of that hee relateth heere . whether one may be liuing and dead , both together . chap. . bvt if it be absurd to say a man is in death before he came at it ( for what is it that his course runs vnto , if he be there already ? ) chiefly because it is ( 〈◊〉 ) too strange to say one is both liuing and dying , sith wee cannot say one is both sleeping and waking , wee must finde when a man is dying . dying before death come , hee is not , then is hee liuing : dying when death is come , is hee not , for then is hee dead . this is after death , and that is before it . ( b ) when is hee in death then ? for then is hee dying , to proportionate three things , liuing , dying , and dead , vnto three times , before death , in death , and after . therefore when hee is in death , that is neither liuing , or before death , nor dead , or after death , is hard to bee defined . for whilest the soule is in the body ( especially with sence ) man liues assured , as yet beeing soule and bodie , and therefore is before death , and not in it . but when the soule and sence is gone , then is hee dead , and after death . these two then take away his meanes of being in death , or dying , for if hee liue hee is before death , and if he cease to liue , hee is after death . therefore hee is neuer dying nor in death . for this is sought as present in the change of the times , and is found the one passing into the other without the least interposed space . doe we not see then that by this reason the death of the bodie is nothing ? if it bee , how is it any thing , beeing in nothin , and whereing nothing can be ? for if we liue , it is not any thing yet , because wee are before it , not in it : if we liue not , it is nothing still , for now wee are after it and not in it . but now , if death bee nothing before nor after , what sence is there in saying , before , or after death ? i would to god wee had liued well in paradise that death might haue bin nothing indeede . but now , there is not onely such a thing but it is so greeuous with vs , as neither tongue can tell , nor reason avoide . let vs therefore speake according to ( c ) custome : for so wee should , and call the time ere death come , before death : as it is written ( d ) iudge none blessed before his death . let vs call the 〈◊〉 when it is already come , after death : this or that was after his death : and let us speake of the present time , as wee can : hee dying , gaue such a legacy , hee dying left thus much , or thus much , though no man could do this but the liuing , and rather before his death , then at , or in his death . and let vs speake as the holy scripture speaketh of the dead , saying they were not after death but in death for in death there is no remembrance of thee : for vntill they rise againe they are iustly said to bee in death as one is in sleepe vntill hee awake . though such as are in sleepe wee say are sleeping , then may wee not say that such as are dead are dying . for they that are once seperate wholy frō them bodies , are past dying the bodily death , ( whereof we speake ) any more . but this that i say , one cannot declare , how the dying man may be sayd to liue , or how the dead man can be sayd to bee in death : for how can he bee after death , if hee bee in death , since wee cannot call him , dying , as we may doe hee that is in sleepe , sleeping , or hee that is in languor , ●…guishing , or hee that is in sorrow , sorrowing , or in life , liuing ? but the dead vntill they arise are said to bee in death , yet wee cannot say they are dying . and therefore i thinke it was not for no cause ( perhaps god decreed it ) that mortor , the latine word for to die , could not by any meanes bee brought by ( e ) grammartians vnto the forme of other verbes . ( f ) ortor , to arise , hath ortus in the preterperfect tense , and so haue other verbes that are declined by the participle of the pretertense . but morior must haue mortuus for the preterperfect tence , doubling the letter v. for mortuus endes like fatuus , arduus conspicuus , and such like that are no preterperfect tenses , but nownes , declined without tenses , 〈◊〉 times : and this as if it were a nowne decsinable , that cannot be declined , is put for the participle of the present tense . so that it is conuenient , that as it cannot effect the signification by act , no more should the name be to bee ( g ) declined by arte . yet by the grace of our redeemer , we may decline ( that is , avoide ) the second death . for this is the sore one , and the worst of euills , beeing no separation but rather a combination of body and soule vnto eternall torture . therein s●…all none bee a fore death nor after death , but eternally in death : neuer liuing , neuer dead , but euer dying . for man can neuer be in worse death , then when the death he is in , is endlesse . l. vives . too ( a ) strange ] insolens for insolitum , vn-accustomed . salusts worde ( that antiquary ) and gellius , his ape . ( b ) when is he ] oh saint augustine , by your fauor , your witts edge is too blunt ! here you not our rare schoole diuines ? the first is , the first is not , the last is , the last is not : death is not in this instant for now it is done : conceiue you not ? why thus : it was but now , and now it is not : not yet ? then thus — but you must into the schooles , and learne of the boies : for those bables are fitter for them then for men . but you and i will haue a great deale of good talke of this , in some other place . ] ( c ) custome ] the mistresse of speach , whom all artes ought to obserue . ( d ) iudge none ] like solons saying . no man can bee called blessed , and he be dead : because hee knowes not what may befall him . ( e ) grammarians ] you are too idle in this chapter , saint augustine : first in commanding vs to apply our speech to the common sence : and secondly , in naming gramarians in a matters of diuinity : how much more in drawing any argument pertayning to this question from them . if any smatterer of our diuines had done it , hee should haue beene hissed out of our schooles : but you follow the old discipline , and keepe the artes combined : mixing each others ornament and no way disioyning them . ( f ) orior ] that comparison holdes in grammar it is a great question , and much tossed . aristarchus , a great grammarian defended it , and crates building vpon chrisippus his perianomalia , did oppose it . varro's fragments herevpon , lay downe both their reasons : and quintilian disputes of it . caius caesar wrote also to cicero concerning analogie . doubtlesse it must be allowed in many things but not in all : otherwise , that art cannot stand , nor hardly worldly discourse . ( g ) declined ] alluding to the ambiguity of the worde , declinari : it cannot bee declined , that is avoided , nor declined , that is varied by cases . of the death that god threatned to promise the first man withall if he transgressed . chap. . if therefore it bee asked what death god threatned man with all vpon his trangression and breach of obedience , whether it were bodily or spirituall , or that second death : we answere , it was , all : the first consisteth of two , and the second entirely of all : for as the whole earth consists of many lands , and the whole church of many churches , so doth the vniuersall death consist of all the first consisting of two , the bodies , and the soules , beeing the death wherein the soule beeing foresaken of god , forsaketh the bodie , and endureth paines for the time : but the second beeing that wherein the soule being forsaken of god endureth paines for euer . therefore when god sayd to the first man that hee placed in paradise , as concerning the forbidden fruite . whensoeuer thou eatest thereof thou sha●… die the death , he comprehends therein , not onely the first part of the first death , wheresoeuer the soule looseth god , nor the later onely , wherein the soule leaneth the body , and is punished after that seperation but also that last part , or the second which is the last of deaths , eternall , and following after all : all this is comprehended in that commination . what punishment was first layd on mans preuarication . chap. . for after mankinde had broken the precept , hee was first , forsaken of gods grace and confounded with his ownenakednesse : and so with the figge leaues ( the first perhaps that came to hand , ) they couered their nakednesse a●…d shame : their members were before as they were then , but they were not ( a ) shameful before , whereas now they felt a new motion of their disobedient flesh , as the reciprocal ( b ) punishment of their disobedience , for the soule being now delighted with peruerse liberty and scorning to serue god , could not haue the body at the former command : & hauing willingly forsaken god the superior , i●… could not haue the inferior so seruiceable as it desired , nor had the flesh subiect as it might haue had alwaies , had it selfe remained gods subiect . for then the flesh beganne to couet , and contend against the spirit , and ( c ) with this contention are wee all borne , ( d ) drawing death from our originall , and bearing natures corruption , and contention , or victory in our members . l. vives . not ( a ) shamefull ] not filthy nor procuring shame , they had not beene offenside , had wee 〈◊〉 sinned , but had had the same vse that or feete , our hands now , but hauing offended , there was an obscaene pleasure put in them , which maketh them to bee ashamed of , and couered . ( b ) reciprocall ] which disobedience reflected vpon them : as they obeied not god , to 〈◊〉 nature subiected them , so should they finde a rebell , one of the members , against the rule of reason . ( d ) with this some bookes ads some-thing here , but it is needlesse . ( d ) drawing 〈◊〉 ] that is , vpon the first sinne , arose this contention betweene the minde and their affects which is perpetually in vs ; wherein the minde is some-times victor , and some-times 〈◊〉 : some read without victory , implying that the affections cannot be so suppressed , but then they will still rebell against reason , and disturbe it . this is the more subtile sence , and seemeth best to mee . in what state god made man , and into what state hee feil by his voluntary choice . chap. . for god ( the creator of nature and not of vice ) made man vpright : who being willingly depraued and iustly condemned , be got all his progeny vnder the 〈◊〉 deprauation and condemnation : for in him were we all , when as he beeing ●…ced by the woman , corrupted ( a ) vs all : by her that before sinne was made of himselfe . vvee had not our perticular formes yet , but there was he seede of 〈◊〉 naturall propagation , which beeing corrupted by sinne must needs produce man of that same nature , the slaue to death & the obiect of iust condēnation : and therefore this came from the bad vsing of ( b ) free will , thence aro●… all this teame of calamity , drawing al men on into misery ( excepting gods saints ) frō their corrupted originall , euen to the beginning of the second death which hath no end . l. vives . corrupted ( a ) vs all ] a diuersity of reading . augustines meaning is that we being all potentially in hm , and hee beeing corrupted by sinne , therefore wee , arising all from him as our first fountaine , draw the corruption a long with vs also . ( b ) free will ] for our first parents abused the freedome of it , hauing power aswell to keepe gods hests eternally , as to breake them . that adam forsooke god ere god for sooke him , and that the soules first death was the departure from god. chap. . vvherefore in that it was sayd you shall die the death , because it was not sayd , the deaths , if we vnderstand that death , wherein the soule leaueth the life , that is god ( for it was not forsaken ere it forsooke him , but contrary , the owne will being their first leader to euill , but the creators will being the first leader to good , both in the creation of it , before it had being , and the restoring of it when it had falne : ) wherefore if we doe vnderstand that god meant but of this death , where hee saith , whensoeuer thou eatest thereof thou shalt die the death : as if hee had sayd : whensoeuer you forsake mee in disobedience , i will forsake you in iustice : yet verily doe all the other deaths follow the denunciation of this death . for in that the soule felt a disobedient motion of the flesh , and therevpon couered the bodies secret partes , in this was the first death felt , that is the departure of the soule from god. which was signified in that , that when the man in mad feare had gone and hid himselfe , god said to him , adam where art thou ? not ignorantly seeking him , but watchfully warning him to looke well where hee was , seeing god was not with him . but when the soule forsaketh the body decaied with age , then is the other death felt , whereof god said in imposing mans future punishment , earth thou wast , and to earth thou shalt returne : that by these two , the first death which is of whole man , might be accōplished , which the second should second , if gods grace procure not mans freedome from it : for the body which is earth , returnes not to earth but by the owne death , that is the departure of the soule from it . wherefore all christians ( b ) holding the catholike faith , beleeue , that the bodily death lieth vpon mankind by no lawe of nature , as if god had made man for to die , but as a ( c ) due punishment for sin : because god in scourging this sinne , sayd vnto man , of whom we all are descended , earth thou wast and 〈◊〉 earth thou shalt returne . l. vives . earth ( a ) thou wast ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say the septuagints , by the later article , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying the element of earth , the graue of althings dying . ( b ) holding the ] augustine often auerreth directly , that man had not died , had he not sinned : nor had had a body subiect to death or disease : the tree of life should haue made him immortall . and s. thomas aqui●…as , the best schoole diuine holds so also . but scotus , either for faction , or will , denies it al , making m●… in his first state subiect to diseases , yet that he should be taken vp to heauen ere he died : but if he were left on earth , he should die at length : for that the tree of life could not eternize h●… but onely prolong his life . ( c ) a due ] deserued by his guilt . of the philosophers that held corporall death not to be penall , whereas plato brings in the creator promising the lesser gods that they should neuer leaue their bodies . chap. . bvt the philosophers against whose callumnies we defēd this city of god , 〈◊〉 is 〈◊〉 church , thinke they giue vs a witty scoffe for saying that the soules seperation from the body is to be held as part of the punishment , when as they affirme 〈◊〉 ●…n ( a ) is the soule perfectly blessed when it leaueth the body , and goeth vp p●… and naked vnto god. if i should finde no battery against this opinion out of their owne bookes i should haue a great adoe to prooue not the body , but the corruptibility of the body to be the soules burden : wherevpon is that which we 〈◊〉 in our last booke , a corruptible body is heauy , vnto the soule . in adding , cor●…le , he sheweth that this being inflicted as sinnes punishment , vpon the 〈◊〉 not the body it sel●…e , is heauy to the soule : and if hee had not added it , yet 〈◊〉 haue vnderstood it so . but plato affirming plainely that the gods that the ●…or made , haue incorruptible bodies , & bringing in their maker , promising 〈◊〉 as a great benefit ) to remaine therein eternally , and neuer to bee seperated 〈◊〉 them , why then do those neuer ( b ) dissemble their owne knowledge , to 〈◊〉 ●…ristianity trouble : and contradict themselues in seeking to oppose against ●…to's words ( c ) tully translateth thus : bringing in the great god , speaking 〈◊〉 the gods hee had made : ( d ) you that are of the gods originall , whom i haue ●…d , attend : ( e ) these your bodies , by my will , are indissoluble : although euery 〈◊〉 ●…ay bee dissolued . but ( f ) it is euill , to desire to dissolue a thing ( g ) compounded by 〈◊〉 but seeing that you are created , you are neither immortall , nor indissoluble : yet 〈◊〉 neuer be dissolued , nor die : these shall not preuaile , against my will , which is a 〈◊〉 assurance of your eternity , then all your formes , and compositions are . behold , 〈◊〉 ●…ith that their gods , by their creation and combination of body and soule 〈◊〉 ●…all , and yet immortall , by the decree and will of him that made them . if 〈◊〉 it be paine to the soule , to be bound in any body , why should god seeme 〈◊〉 ●…way their feare of death , by promising them eternall immortality ? not 〈◊〉 of their nature , which is compounded , & not simple , but because of his 〈◊〉 ▪ which can eternize creatures , and preserue compounds immortally , frō●…on : whether plato hold this true of the stars , is another question . for ( h ) 〈◊〉 ▪ not consequently grant him that those globous illuminate bodies , 〈◊〉 ●…ht & day vpon earth , haue each one a peculiar soule whereby it liues , 〈◊〉 ●…ed and intellectuall , as he affirmeth directly of the world also . but this , as 〈◊〉 no question for this place . this i held fit to recite against those that 〈◊〉 the name of platonists , are proudly ashamed of the name of christians , 〈◊〉 ●…e communication of this name with the vulgar , should debase the 〈◊〉 ( because small ) number of the ( i ) palliate . these seeking holes in the coate ●…stianity , barke at the eternity of the body , as if the desire of the soules 〈◊〉 the continuance of it in the fraile body , were contraries , whereas their 〈◊〉 plato holds it as a gift giuen by the great god to the lesser , that they 〈◊〉 not die , that is , be seuered from the bodies he gaue them . l. vives . 〈◊〉 ( a ) is ] philolaus the pythagorean held that man hauing left his body , became an 〈◊〉 god , and plato sayth our body depresseth our thoughts , and calls it away from 〈◊〉 ●…emplations : that therefore we must leaue it , that in this life also as well as we can , 〈◊〉 ●…her life where we shal be free , we may see the truth & loue the good . herevpon 〈◊〉 ●…th a man cannot bee happy without he leaue the body , and be ioyned vnto god. ( d ) 〈◊〉 ] an imitation of terence , t●… si sapis quod scis , nescias . ( a ) tully translateth ] tullies 〈◊〉 〈◊〉 〈◊〉 , is a peece of plato's timaeus , the whole worke is very falty in tully . he that will read plato himselfe , the words begin thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. plato had it out of timaeus of locris his booke , after whom he named his dialogue : for thus saith timaeus : god desyring to d●…e an excellent worke , created , or begot this god , who shall neuer die , vnlesse it please that god that made him , to dissolue him . but it is euill to desire the dissolution of so rare a worke ( d ) you that are of ] deorum satu orti . ( e ) these your ] tully hath this sentence : a depraued sence by reason of the want of a negatiue . ( f ) it is euill ] or , an euill mans part . ( g ) compounded ] or , combined . ( h ) we may not ] augustine durst neuer decide this question . origen it seemes followed plato , and got a many of the learned vnto his side . ( i ) palliate ] the romanes toga , or gowne , was the greekes pallium : and they that would seeme absolute grecians , went in these pallia , or clokes : and such were obserued much for their graecisme in life and learning . for as wee teach all our arts in latine , now , so did they in greeke then . they were but few , and therefore more admired . against the opinion , that earthly bodies cannot be corruptible , nor eternall . chap . they stand in this also , that earthly bodies cannot bee eternall , and yet hold the whole earth which they hold but as a part of their great god ( though not of their highest ) the world to be eternall . seeng then their greatest god , made another god , greater then all the rest beneath him , that is , the world , and seeing they hold this is a creature hauing an intellectuall soule included in it by which it liues , hauing the parts consisting of elements , whose connexion that great god ( least this other should euer perish ) made indissoluble , and eternall : why should the earth then , being but a meane member of a greater creature , bee eternall , and yet the bodies of earthly creatures ( god willing the one as well as the other ) may not bee eternall ? i but say they , earth ( a ) must bee returned vnto earth , whence the bodies of earthly creatures are shapen , & therefore ( say they ) these must of force be dissolued , and die , to be restored to the eternall earth from whēce they were taken . wel if one should affirme the same of the fire , & say that al the bodies taken thence , should be restored vnto it againe , as the heauenly bodies , thereof consisting , were not that promise of immortality , that plato sayd god made vnto those gods , vtterly broken by this position ? or can it not be so , because it pleaseth not god , whose will as plato sayth is beyond all other assurance ? why may not god then haue so resolued of the terrene bodies , that being brought forth , they should perish no more , once composed , they should bee dissolued no more , nor that which is once taken from the elements should euer bee restored ? and that the soules being once placed , the bodies should neuer for sake them , but inioy eternall happinesse in this combination ? why doth not plato confesse that god can do this ? why cannot he preserue earthly things from corruption ? is his power as the platonists , or rather as the christians auouch . a likely matter ! the philosophers know gods counsells , but not the prophers ! nay rather it was thus , their spirit of truth reuealed what god permitted vnto the prophets : but the weakenesse of coniecture in these questions , wholy deluded the philosophers . but they should not haue bin so far besotted in obstinate ignorance as to contradict themselues in publike assertions , saying first that the soule cannot be blessed without it abādon al body , whatsoeuer , & by & by after ( b ) that the gods haue blessed soules , & yet are continually tied vnto celestiall & fiery bodies : & as for iupiters ( the worlds ) soule , that is eternally inherēt in the elements composing this vniuerse . for plato holds it to bee diffused , frō the midst of earth , geometrically called the ( c ) center , vnto the extreamest parts of heauē through al the parts of the world by ( d ) misticall numbers : making the world , a blessed creature , whose soule enioyeth ful happines of wisdom & yet leaueth not the body , & wose bodie liueteh eternally by it , and as though it consist of so many different 〈◊〉 , yet can neither dull it nor hinder it . seeing then that they giue their con●…res this scope , why will they not beleeue that god hath power to eternize 〈◊〉 bodies , wherein the soules without being parted from them by death , or 〈◊〉 ●…rdened by them at all in life may liue most in blessed eternity , as they 〈◊〉 〈◊〉 gods doe in firy bodies , and their iupiter in all the foure elements ? if 〈◊〉 ●…es cannot be blessed without the bodies bee quite forsaken , why then let 〈◊〉 ●…ods get them out of the starres , let iupiter pack out of the elements : if they 〈◊〉 goe , then are they wretched . but they will allow neither of these : they 〈◊〉 ●…uerre that the gods may leaue their bodies , least they should seeme to ●…ip mortalls : neither dare they barre them of blisse , least they should con●…●…em wretches . wherefore all bodies are not impediments to beatitude , but 〈◊〉 the corruptible , transitory and mortall ones : not such as god made man 〈◊〉 but such as his sinne procured him afterwards . l. vives . 〈◊〉 ( a ) must ] this is scripture , that the body is earth , and must become earth . homer 〈◊〉 it the grecians : for he calls hectors carcasse , earth . phocylides , an ancient writer 〈◊〉 thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. our body is of earth , and dying must , returne to earth : for man is made of dust . 〈◊〉 ●…er hath also the like , recited by tully , tusc. qu. . wherein the words that augustine 〈◊〉 ●…xtant . mors est finitas omnibus quae generi humano angorem , nec quicquam afferunt : reddenda est terra terra . of all the paines wherein mans soule soiournes , death is the end : all earth to earth returnes . 〈◊〉 ●…t the gods ] some bookes read , terrene gods : falsly , augustine hath nothing to doe 〈◊〉 ●…e gods in this place . ( c ) center ] a center is that point in the midst of a sphaericall 〈◊〉 ●…m whence all lines drawne to the circumference are equall . it is an indiuisible point , 〈◊〉 ●…d parts , neither should it bee all in the midst , nor the lines drawne from it to the cir●… equall , as not beeing all drawne from one part . plato placeth the worldes 〈◊〉 the center , and so distends it circularly throughout the whole vniuerse : and then 〈◊〉 ●…ng his position , makes the diuine power aboue , diffuse it selfe downe-ward , euen 〈◊〉 ●…ter . ( d ) musicall numbers ] hereof see macrobius , chalcidins , and marsilius ficinus , 〈◊〉 ●…at of plato's timaeus , which he either translated , or reformed from the hand of an●…●…ese numbers for their obscurity are growne into a prouerbe . of the terrene bodies which the philosophers hold , cannot be in heauen , but must fall to earth by their naturall weight . chap. . 〈◊〉 but ( say they ) an earthly body is either kept on earth , or caried to 〈◊〉 ●…th by the naturall weight , and therefore cannot bee in heauen . the first 〈◊〉 ●…de were in a wooddie , and fruitfull land , which was called paradise . but 〈◊〉 we must resolue this doubt , seeing that both christs body is already as●…d , and that the saints at the resurrection shall doe so also , let vs ponder these earthly weights a little . if mans arte , of a mettall that being put into the water , sinketh , can yet frame a vessell , that shall swim , how much more credible is it for gods secret power , whose omnipotent will , as plato saith , can both keepe things produced , from perishing , and parts combined from dissoluing , ( whereas the combination of corporall and vncorporeall is a stranger and harder operation then that of corporalls with corporalls ) to take ( a ) all weight from earthly things , whereby they are carried downe-wards , and to qualifie the bodies of the blessed soules so , as though they bee terrene , yet they may bee incorruptible , and apt to ascend , descend , or vse what motion they will , with all celerity . or , ( b ) if the angells can transport bodily weights whether they please , must we thinke they doe it with toile , and feeling of the burden ? why then may we not beleeue that the perfect spirits of the blessed can carry their bodies whither they please , and place them where they please ? for whereas in our bodily carriage of earthly things , we feele , that the ( c ) more bigge it is , the heauier it is , and the heauier , the more toile-some to beare : it is not so with the soule : the soule carrieth the bodily members better when they are big , and strong , then when they are small , and meagre , and whereas a big sound man is heauier to others shoulders , then a leane sicke man , yet will he mooue his healthfull heauinesse with farre more agility then the other can doe his crasie lightnesse , or then he can himselfe if famine or sicknesse haue shaken off his flesh . this power hath good temperature more then great weight in our mortal , earthly & corruptible bodies . and who can describe the infinite difference betweene our present health , and our future immortality ? let not the philosophers therefore oppose vs with any corporall weight or earthly ponderosity . i will not aske them why an earthly body may not bee in heauen as well as ( d ) the whole earth may hang alone without any supportation : for perhaps they will retire their disputation to the center of the world vnto which all heauy things doe tend . but this i say , that if the lesser gods ( whose worke plato maketh man & all other liuing things with him ) could take away the quality of burning from the fire , and leaue it the light , ( e ) which the eye transfuseth : shall wee then doubt that that god , vnto whose will hee ascribes their immortality , the eternall coherence and indissolubility of those strange and diuers combinations of corporealls and incorporealls , can giue man a nature that shall make him liue incorruptible , and immortal , keeping the forme of him , and auoyding the weight ? but of the faith of the resurrection , and the quality of the immortall bodies , more exactly ( god willing ) in the end of the worke . l. vives . all ( a ) weight ] these are gods admirable workes , and it is the merit of our faith that we owe vnto god to beleeue them . i wonder the schoolemen will inquire of these things , & define them by the rules of nature . ( b ) if the angells ] to omit the schooles , and naturall reasons , herein is the power of an angell seene , that in one night god smote : men of the assyrians campe by the hand of an angel . kings . now let man go brag of his weaknesse . ( c ) the world big . here is no need of predicamentall distinctions : hee vseth big , for the ma●… weight , not for the quantity . ( d ) the whole earth ] it hangs not in nothing for it hangs in the ayre : yet would ayre giue it way , but that it hath gotten the middlemost place of the world , and keepes there in the owne nature , immoueable . the philosophers maruelled that the earth fell not , seeing it hung in the ayre : but that which they thought a fall , should then bee no fall but an ascending , for which way soeuer earth should goe , it should goe towards the heauen : and as it is no maruell that our hemisphere ascendeth not , no more is it of any else , for the motion should be all one , aboue and beneath beeing all alike in a globe . but is a thing to bee admired and adored , that the earth should hang so in the ayre , beeing so huge a masse , as ouid●…ith ●…ith . terra pila similis nullo fulcimine nixa , aëre suspenso , tam graue pendet onus . earths massy globe in figure of a ball , hangs in the ayre ; vpheld by nought at all . ( ●… ) with the eye ] plato in his timaeus , speaking of mans fabrick saith , that the eyes were endow●…●…th part of that light that shines & burnes not : meaning the suns : for the gods commanded 〈◊〉 ●…re fire ( brother to that of heauen ) to flow from forth the apple of the eye : and there●… when that , and the daies light do meete , the coniunction of those two so well acquainted 〈◊〉 , produceth sight : and least that the sight should seeme effected by any other thing 〈◊〉 ●…re in the same worke , hee defineth collours to bee nothing but fulgores e corporibus ma●…s : fulgors , flowing out of the bodies wherein they are . the question whether one seeth 〈◊〉 ●…ission , or reception , that is whether the eye send any beame to the obiect , or receiue a●…●…om it , is not heere to bee argued . plato holds the first . aristotle confuteth him in his 〈◊〉 de sensoriis , and yet seemes to approue him , in his problemes . the stoickes held the first 〈◊〉 whom augustine ( de trinitate ) and many of the peripatetiques , follow . aphrodiseus held 〈◊〉 the eye sends forth spirits : pliny saith it receiueth them . haly the arabian maketh the 〈◊〉 to goe from the eye and returne suddainely , all in a moment : the later peripatetiques●…ing ●…ing occam , and durandus , admit no species on either side . but of this in another place . 〈◊〉 both would haue the eye send some-thing forth , and receiue some-thing in . against those that hold that man should not haue beene immortall if he had not sinned . chap. . 〈◊〉 now let vs proceed with the bodies of the first men , who if they had not ●…ed , had neuer tasted of that death which we say is good only to the good : 〈◊〉 ●…s all men know , a seperation of soule and body , wherein the body of the 〈◊〉 that had euident life , hath euident end . for although we may not doubt , 〈◊〉 ●…he soules of the faithfull that are dead , are in rest : yet ( a ) it were so much 〈◊〉 for them to liue with their bodies in good state , that they that hold it most 〈◊〉 to want a bodie , may see themselues conuinced herein directly . for 〈◊〉 man dare compare those wise men , that haue either left their bodies , or are to 〈◊〉 them , vnto the immortall gods to whom the great god promised perpe●… of blisse , and inherence in their bodies . and plato thought it the greatest ●…ing man could haue , to bee taken out of the body ( after a course vertuously 〈◊〉 ) and placed in the bosomes of those gods , that are neuer to leaue their 〈◊〉 . scilicet immemores supra vt conuexa reuisant , rursus & incipiant in corpora velle reuerti . the thought of heauen is quite out of their braine , now gan they wish to liue on earth againe . which virgil is commended for , speaking after plato . so that hee holds , that 〈◊〉 ●…oules of men can neither bee alwaies in their bodies , but must of force bee ●…d from them : nor can they bee alwaies without their bodies , but must bee 〈◊〉 successiuely , now to liue , and now to die , putting ( b ) this difference that 〈◊〉 men when they die are caried vp to the stars , and euery one staies a while in 〈◊〉 fit for him , thence to returne againe to misery , in time : and to follow the 〈◊〉 of being imbodied againe , & so to liue againe in earthly calamity , but your 〈◊〉 , are bestowed after their deaths in other bodies , of men or beasts , accor●…g to their merits . in this hard and wretched case placeth hee the wisest soules , who haue no other bodies giuen them , to bee happy in , but such as they can neither bee eternally within , nor eternally abandon . of this platonisme , porphyry ( as i said else-where ) was ashamed because of the christian times , excluding the soules not onely from the bodies of beasts , and from that reuolution , but affirming them ( if they liued wisely ) to bee set free from their bodies , so as they should neuer more bee incorporate , but liue in eternall blisse with the father . wherefore least he should seeme in this point to be exceeded by the christans that promised the saints eternall life , the same doth hee giue to the purified soules : and yet , to contradict christ , hee denies the resurrection of their bodies in incorruptibility ; and placeth the soule in blisse without any body at all . yet did hee neuer teach that these soules should bee subiect vnto the incorporated gods in matter of religion . why so ? because he did not thinke them better then the gods , though they had no bodies . wherfore if they dare not ( as i think they dare not ) preferre humaine soules before their most blessed though corporeall gods , why doe they thinke it absurd for christianity to teach that our first parents had they not sinned , had beene immortall , this beeing the reward of their true obedience ? and that the saints at the resurrection shall haue the same bodies that they laboured in here , but so , that they shal be light , and incorruptible as their blisse shal be perfect and vnchangeable . l. vives . yes ( a ) were it ] if the following opinion of plato concerning them were true . ( b ) this difference ] plato saith that some creatures follow god well , are like him , and are reuolued with the sphere of heauen vntill they come belowe and then they fall : some get vp againe : some are ouer-whelmed : these are the foolish , and those the wise : the meane , haue a middle place . so the wise soule is eleuated to heauen , and sits there , vntill the reuolution bring it downe againe , from seeing of truth , others voluntarily breake their wings and fall ere the time bee expired . the philosophers soules at the end of . yeares , returne to the starre whence they came : the rest must stay . yeares ere they ascend . that the bodies of the saints now resting in hope , shal become better then our first fathers was . chap. . the death that seuereth the soules of the saints from their bodies is not troublesome vnto them , because their bodies doe rest in hope , and the efore they seemed sencelesse of all reproach here vpon earth . for they do not ( as plato will haue men to do ) desire to forget their bodies , but rather , rememb●…ing what the truth that deceiueth none , said vnto them ( a ) that they should not loose an haire of their head , they desire and waite for the resurrection of their bodies wherein they suffred such paines and are neuer to suffer more . ( b ) for if they hated not their flesh when they were faine to bind it from rebelling by the law of the spirit , how much shall they loue it , becomming wholy spirituall ? for if wee may iustly call the spirit seruing the flesh , carnall , then so may we call the flesh seruing the spirit , spirituall , ( c ) not because it shal be turned into the spirit ( as some thinke , because it is written : it is sowne a naturall bodie but it aris●…th a spirituall bodie ) : but because it shall serue the spirit in all wonderfull , and ready obeisance , to the fulfilling of most secure will of indissolluble immortality , all sence of trouble , heauynesse , and corruptibility beeing quike taken from it . for it shall not bee so bad , as it is now in our best health : nor as it was in our first pa●…ts before sinne ; for they ( though they had not dyed but that they sinned ) 〈◊〉 ●…aine to eate corporal meate as men do now : hauing earthly , and not spiritual bodies : and though they should neuer haue growne old and so haue died ( the 〈◊〉 of life that stood in the midst of paradise , vnlawfull for them to tast of , affording them this estate by gods wonderfull grace ) yet they eate of more 〈◊〉 then that one : ( which was forbidden them , because it was bad but 〈◊〉 their instruction in pure and simple obedience , which is a great vertue in a ●…ble creature placed vnder god the creator , for though a man touched no 〈◊〉 ●…et in touching that which was forbidden him , the very act was the sinne 〈◊〉 obedence , ) they liued therefore of other fruites , and eate , least their carnall 〈◊〉 should haue beene troubled by hunger , or thirst : but the tast of the tree 〈◊〉 〈◊〉 was giuen them , to confirme them against death , and weakenesse by age , 〈◊〉 rest seruing them for nutriment , and this one for a sacrament : the tree of life 〈◊〉 〈◊〉 earthly paradise , being as the wisdome of god is in the heauenly , whereof 〈◊〉 〈◊〉 ●…itten : it is a tree of life to them that imbrace it . l. vives . vn●… them . ( a ) that ] luc. . . ( b ) for if . ] ephes. . no man euer yet hated his owne flesh . ( c ) not because saint origen faith that all our corporall nature shall become spirituall , and all 〈◊〉 ●…ance shal become a body purer and clearer then the light , and such an one as man can●…●…ine : god shall be all , in all , so that euery creature shall be transmuted into that which 〈◊〉 then all , namely into the diuine substance , for that is the best . periarch . of the paridise wherein our first parents were placed , and that it may be taken spiritually also without any wrong to the truth of the history as touching the reall place . chap. . wherevpon some referred that ( a ) paradise wherein the first man was placed as the scripture recordeth , al vnto a spiritual meaning taking the trees , to 〈◊〉 ●…es , as if there were ( b ) no such visible things , but onely that they were 〈◊〉 signifie things intelligible . as if there were not a reall paradise , because 〈◊〉 vnderstand a spiritual one : as if there were not two such women as agar 〈◊〉 , and two sonnes of abraham by them , the one being a bond woman and 〈◊〉 〈◊〉 free , because the apostle saith that they signified the two testaments : 〈◊〉 〈◊〉 the rocke gushed not forth in water , when moyses smot it , because that 〈◊〉 ●…ay prefigure christ , the same apostle saying the rocke was christ ! no man 〈◊〉 that the paradise may be vnderstood , the blisse of the saints the ( c ) foure 〈◊〉 , foure vertues ; prudence , fortitude , temperance and iustice : the trees , all 〈◊〉 ●…sciplines : the tree of life , wisdome the mother of the rest : the tree of the ●…edge of good and euill , the triall of transgression , for god decreed a pu●…nt for sinne , iustly , and well , if man could haue made vse of it to his owne 〈◊〉 . these things may also be vnderstood of the church , and that in a better 〈◊〉 , as prophetique tokens of things to come , paradise may be taken for the church , as wee ( d ) read in the canticles thereof . the foure flouds are the foure ghospels : the frutefull trees , the saints : their fruits , their workes : the tree of life , the holy of holies , christ : the tree of the knowledge of good and euill , free election of will , for if man once forsake gods will , he cannot vse him-selfe , but to his owne destruction : and therefore hee learneth either to adhere vnto the good of all goods , or to affect his owne onely , for louing himselfe , he is giuen to himselfe , that being in troubles , sorrowes , and feares ( and feeling them withall ) hee may sing with the psalmist , my soule is cast downe within me : and being reformed ? i will waite vpon thee o god , my defence . these and such like , may be lawfully vnderstood by paradise , taken in a spirituall sence , so that the history of the true and locall one be as firmely beleeued . l. vives . paradise . ( a ) ] augustine super genes . ad . lit . lib. . recites three opinions of paradice : . spirituall onely : . locall onely : third spirituall and locall both : and this he approues for the likeliest . but where paradise was , is a maine doubt in authors . iosephus placeth it in the east , and so doth bede , adding withall that it is a region , seuered by seas from all the world , and lying so high that it toucheth the moone , plato in his phaedo placeth it aboue the cloudes , which others dissalow as vnlikely . albertus grotus herein followeth auicen , and the elder writers also as polibius , and eratosthenes , imagining a delicate and most temperate region vnder the equinoctiall , gainst the old position , that the climate vnder the equinoctiall was inhabitable . the equinoctiall diuides the torrid zone in two parts , touching the zodiacke in two points , aries , and libra . there did hee thinke the most temperate clime hauing twelue howers day , and twelue night , all the yeare long , and there placed hee his paradise . so did scotus : nor doth this controull them that place it in the east , for there is cast and west vnder the equinoctiall line . some say that the sword of fire signifieth that burning clymate , wherein as arrianus saith , there is such lightning and so many fiery apparitions , where paradise was , hierome thinketh that the scriptures doth shew , and though the septuagintes translate in eden , from the east : oriens is a large signification . hierome saith thus for paradise there is ortus : gan. eden is also deliciae , pleasures , for which symmachus translateth paradisus florens . that also which followeth contra orientem , in the hebrew mikkedem . aquila translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we may read it , from the beginning symmachus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and theodotion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which signifie beginning , and not the east , whereby it is plaine that god had made paradise before he made heauen and earth , as we read also in the hebrew . god had planted the paradise eden from the beginning . this out of hierome . ( b ) no such . ] no man denieth that paradise may be spiritually vnderstood , excepting ambrose in his booke de paradiso . but all the fathers professe that paradise was a reall pleasant place , full of trees , ( as damascene saith ) and like to the poets imaginary elizium . away with their foolery ( saith hierome vpon daniel ) that seeke for figures in truthes , and would ouerthrow the reall existence of trees , and riuers in paradise , by drawing all into an allegory . this did origen , making a spirituall meaning of the whole hi●…ory , and placing the true paradice in the third heauen , whither the apostle paul was rapt . ( c ) foure riuers . ] nile of egipt . euphrates and tigris of syria ; and ganges of india . there heads are vnknowne , and they run vnder the ocean into our sea : and therefore the egiptian priests called ni●… , the ocean . herodot . ( d ) read in the. ] cant , . my sister , my spouse is as a garden inclosed as a spring shut vp , and a fountaine sealed vp , their plants are as an orchard of pomegranates with sweete fruites . &c. that the saints bodies after resurrection shal be spirituall , and yet not changed into spirits . chap. . the bodies of the saints in the resurrection shall need none of the tree of life to preserue them in life , health or strength , nor any meate to keepe away hunger and thirst : they shall haue such an euery way absolute immortality , that they shall neuer need to eare : power they shall haue to doe it if they will , but no ●…ssity . for so the angels did appearing visibly and sensibly , not of necessity , 〈◊〉 of power and will to affoord their ministerie vnto man in more congruence . 〈◊〉 we may not thinke that when ( a ) they lodged in mens houses , they did but eare ( b ) seemingly : though they seemed to eate with the same appetite that the 〈◊〉 did , who knew them not to be angels . and therefore the angell saith in tobi●…n saw mee eate , but you saw it but in vision : that is , you thought i had eaten as 〈◊〉 did , to refresh my body . but if the other side may bee probably held of the angels , yet verily wee doubt it not to bee true ( c ) of christ , that hee in his spirituall flesh after his resurrection ( yet was it his true flesh ) eate and dranke with his disciples : the neede onely , not the power , is taken from those glorified bodies which are spirituall , not because they cease to bee bodyes , but because they subsist by the quickning of the spirit . l. vives . they ( a ) lodged ] in the houses of abraham , lot , and tobias . ( b ) eate seemingly ] they did not eate as we doe , passing the meate from the mouth to the stomack through the throate , 〈◊〉 so decoct it , and disp●…rse the iuice through the veines , for nut●…iment , nor yet did they de●… mens eyes , by seeming to mooue that which they had for their chaps , and yet moouing 〈◊〉 not , or seeming to chaw bread , or flesh , and yet leauing it whole . they did eate really , 〈◊〉 ●…ere not nourished by eating . ( c ) of christ ] luke the . the earth ( saith bede vpon 〈◊〉 ●…ce ) drinketh vp water one way , and the sunne another : the earth for neede : the sunne 〈◊〉 power . and so our sauiour did eate , but not as we eate : that glorious body of his tooke ●…te , but turned it not into nutriment , as ours doe . of bodies animate and spirituall , these dying in adam , and those beeing quickned in christ. chap. . 〈◊〉 ●…s the bodyes that haue a liuing soule ( though as yet vnquickned by the ●…it ) are called animate , yet are our soules but bodyes : so are the other cal●…tuall : yet god forbid we should beleeue them to bee spirit , or other then ●…tiall fleshly bodies , yet vncorruptible , and without weight , by the quick●… of the spirit . for man shall not then be earthly but celestiall , not that he shall 〈◊〉 his earthly body , but because he shall be so endowed from heauen , that he 〈◊〉 ●…habite it with losse of his nature , onely by attaining a celestiall quality . 〈◊〉 ●…st man was made earth of earth , into ( a ) a liuing creature , but not into ( b ) ●…ing spirit : as ●…ee should haue beene , had hee perseuered in obedience . ●…lesse therefore , his body needing meate and drinke against hunger and 〈◊〉 and being not kept in youth , & from death by indissoluble immortality , but 〈◊〉 by the tree of life , was not spirituall , but onely anima●…e : yet should it not 〈◊〉 ●…ied , but that it incurred gods heauy sentence by offending . and though he 〈◊〉 take of other meates out of paradice , yet had he bin ( c ) ●…bidden to touch 〈◊〉 of life , he should haue bin liable to time & corruption , in that life onely ; 〈◊〉 had he continued in spirituall obedience , though it were but meerely ani●… , might haue beene eternall in paradise . wherefore though by these words 〈◊〉 , ( d ) when soeuer you eate thereof you shall dye the death ; wee vnderstand by 〈◊〉 , the seperation of soule and body , yet ought it not seeme absurd , in that 〈◊〉 dyed not the very day that they tooke this deadly meate , for that very 〈◊〉 their nature was depraued , and by their iust exclusion from the tree 〈◊〉 , the necessitie of death entred vppon them , wherein wee all are brought forth . and therefore the apostle saith not : the body shall dye for sinne , but the body is dead because of sinne , and the spirit is life for iustice sake . and then he addeth : but if the spirit of him that raised vp iesus from the dead d●… in you , he that raised vp christ from the dead , shall also quicken your mortall bodyes by his spirit dwelling in you . therefore then as the apostle saith shall be in quickning of the spirit , which is now in the life of soule , and yet dead , because it must necessarily dye . but in the first man , it was in life of soule , and not in quickning of spirit , yet could it not be called dead , because had not he broken the precept , hee had not beene bound to death . but whereas god signified the death of the soule in leauing of him , saying adam where art thou ? and in saying , earth thou art , and to earth thou shalt goe , signified the death of the body in leauing of the soule , therefore wee must thinke he spoake not of the second death , reseruing that secret because of his new testament , where it is plainly discouered : that the first which is common to all , might bee shewen to proceed from that sinne , which one mans acte made common to all : but that the second death is not common to all , because of those holy onely whom hee hath fore-knowne and predestinated ( as the apostle saith ) to bee made like the image of his sonne , that he might be the first borne of many brethren , whom the grace of god by this mediator had saued from the second death . therefore the first mans body was but animate , as the apostle witnesseth , who desiring our animate bodies now , from those spirituall ones , that they shall become in the resurrection : it is sowne in corruption ( saith he ) but shall rise againe incorruptible : it is sowne in reproche , but it is raised in glory : it is sow●…n in weakenesse , but raised in powre : it is sowne an animated body , but shall arise a spirituall body . and then to prooue this , hee proceedes . for if there be a naturall ( or animated ) bodie , there is also a spirituall body . and to shew what a naturall body is , hee saith : the first man adam was made a liuing soule . thus then shewed he what a naturall body is , though the scripture doe no●… say of the first man adam , when god br●…athed in his face , the breath of life , that man became a liuing body , but man became a liuing soule . the first man was made a liuing soule , saith the apostle , meaning a naturall body . but how the spirituall body is to be taken , hee she●…eth also , adding , but the last man , a quickning spirit : meaning christ assuredly , who rose from death to dye no more . then hee proceedeth saying : that was not first made which is spirituall but that which is naturall , and that which is spirituall after-wards . here hee sheweth most plainly that he did meane by the liuing soule , the naturall body , and the spirituall , by the quickning spirit . for the naturall body that adam had , was first , ( though it had not dyed but for that he sinned ) and such haue wee now , one nature drawing corruption and necessity of death , from him and from his sinne : such also did christ take vpon him for vs : not needfully , but in his power : but the spirituall body is afterwards : and such had christ our head in his resurrection , such also shall wee his members haue in ours . then doth the apostle describe the difference of these two , thus . the first man is of the earth earthly ; the second is of heauen , heauenly ; as the earthly one was so are all the earthly : and as the heauenly one is , such shall all the heauenly ones bee . as wee haue borne the image of the earthly , so shall wee beare the image of the heauenly . this the apostle inferres vpon the sacrament of regeneration , as hee saith else-where : all yee that are baptized into christ haue put on christ : which shall then be really performed , when that which is naturall in our birth , shall become spirituall in our resurrection , that i may vse his owne wordes : for wee are saued by hope . wee put on the image of the earthly man , by the propagation of sinne and corruption , adherent vnto our first birth ; but wee put on that of heauenly man by grace , pardon and promise of life eternall , which regeneration assureth vs by the mercy onely of the mediator betweene god and man , the man christ iesus , whome the angell calles the heauenly man because hee came from heauen to take vpon him the shape of earthly mortality , and to shape it into heauenly immortality . hee calleth the rest , heauenly also , because they are made members of christ by grace they and christ being one , as the members and the head is own body . this he auerreth plainly in the chapter aforesaid , by a man came d●…h , and by a man came the resurrection from the dead : for as in adam all die , euen so in christ shall all bee made aliue : and that into a quickning spirit , that is a spirituall body : not that all that die in adam shall become members of christ , for many more of them shall fall into the eternall second death : but it is said , all , and all , because as none dy naturall , but in adam , so none shall reuiue spirituall but in christ , wee may not then thinke that our bodies at the rusurrection shall be such as adams was at the creation , nor that this place , as the earthly one was , so are all the earthly , is meant of that which was effected by the transgression : for we may not thinke that adam had a spiritual body ere he fell , and in his fall was made a naturall one : he that conceiueth it so , giues but little regard to that great teacher , that saith . if ther be a natural body , then is there also a spiritual ; as it is also written , the first man adam was made a liuing soule , was this done after sinne , being the first estate of man , from whence the blessed apostle tooke this testimony of the 〈◊〉 to shew what a naturall body was . l. vives . a liuing ( a ) . ] or with a liuing soule , but the first is more vsual in holy writ . ( b ) a quickning ] ●…ssed and ioyned with god : b●… which coniunction it imparteth integrity and immor●…●…to the body . ( c ) forbidden . ] out of much diuersity of reading i hold this the best : for , 〈◊〉 ●…oule that liueth and the quickning spirit that giueth life . ( d ) when soeuer . ] symmachus 〈◊〉 hierome ) expounds this place better , thou shalt be mortall . but ind●…ed we die as soone 〈◊〉 borne as manilius saith . nascentes morimur , finisque , ab origine pendet . being borne we die : our ends hangs at our birth : how gods breathing life into adam , and christs breathing vpon his apostles when be said , receiue the holy spirit , are to be vnderstood . chap. . s●…e therefore do vnaduisedly thinke that god , when he breathed in his face the ●…th of life and man became a liuing soule , did ( a ) not then giue him a soule but by the holy spirit onely quickned a soule that was in him before . they ground 〈◊〉 christs breathing vpon his apostles after his resurrection and saying , 〈◊〉 the holy spirit : thinking that this ●…was such another breathing , so that 〈◊〉 ●…angelist might haue sayd , they became liuing soules , which if hee had 〈◊〉 it would haue caused vs to imagine all reasonable soules dead that are 〈◊〉 ●…kned by gods spirit , though their bodies seeme to bee a liue . but it 〈◊〉 so when man was made , as the scripture sheweth plaine , in these words ( 〈◊〉 ●…d god formed man being dust of the earth : which some thinking to 〈◊〉 , translate . ( c ) and god framed man of the lome of the earth because it was said before , amist went vp from the earth and watred all the earth : that lome should seeme to be produced by this mixture of earth and water for immediatly followeth . and god framed man being dust of the earth , as the greeke translations ( d ) whence our latine is , do read it : but whether the gree●…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be formed , or framed , it maketh no matter : ( e ) framed , is the more proper word , but they that vsed formed thought they avoyded ambiguity , because that fingo , in the latine is vsed ( f ) commonly for to feygne , by lying or illuding . this man therefore being framed of dust , or lome , ( for lome is moystned dust ) that this dust of the earth ( to speake with the scripture more expressly ) when it receiued a soule was made an animate body , the apostle affirmeth saying , the man was made a liuing soule : that is , this dust being formed was made a liuing soule . i ( say they ) but hee had a soule , now , already , other-wise hee could not haue beene man being neither soule only , nor body only , but consisting of both . t' is true , the soule is not whole man , but the better part onely , nor the body whole man but the worse part only , and both conioyned make man , yet when we speake of them disioyned , they loose not that name ; for who may not follow custome , and say , such a man is dead ? such a man is now in ioy , or in paine , and speake but of the soule onely ? or such a man is in his graue , and meane but the body onely ? will they say the scripture vseth no such phrase ? yes , it both calles the body and soule conioyned by the name of man and also diuiding them , calles the soule the inward man , and the body the outward , as if they were two men , and not both composi●…gone . and marke in what respect man is called gods image and man of earth , returning to earth , the first is in respect of the reasonable soule which god breathed or inspired into man , that is , into mans body : and the la●…er is in respect of the body which god made of the dust , and gaue it a soule , whereby it became a liuing body , that is , man became a liuing soule : and therefore whereas christ breathing vpon his apostles , said , receue the holy spirit : this was to shew that the spirit was his , aswell as the fathers , for the spirit is the fathers , and the sonnes , making vp the trinity of father , sonne , and holy spirit , being no creature , but a creator ? that breath which was carnally breathed , was not the substantiall nature of the holy spirit , but rather a signification ( as i said ) of the sonnes communication of the spirit with his father , it being not particular to either , but common to both . the scriptures in greeke calleth it alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lord called it here , when by signifiing it with his breath , hee gaue it to his disciples : and i neuer read it otherwise called in any place of gods booke . but here , whereas it is sayd that god formed man being dust of the earth , and breathed in his face the spirit ( or breath ) of life : the greeke is ( g ) not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which word is read oftener for the creature then the creator : and therefore some latinists ( for difference sake ) do not interpret this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit , but breath , for so it is in esay , where god saith ( h ) i haue made all breath : meaning doubtlesse euery soule . therefore that which the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wee do sometimes call breath ; some-time spirit , some-time inspiration , and aspiration , and some-times ( i ) soule : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuer but spirit , either of man , as the apostle saith , what man knoweth the things of a man but the spirit of a man which is in him : or of a beast as wee read in the preacher : who knoweth whether the spirit of man ascendeth vpwardes , and the spirit of the beast downewards to the earth ? or that bodily spirit which wee call wind , as the psalme saith , fire , hayle , snow , ice , and the spirit of tempests : or of no creature , but the creator himselfe : whereof our sauiour said in the gospell : receiue the holy 〈◊〉 : signifying it in his bodily breath : and there also where hee saith , goe , and b●…ise all nations in the name of the father , the sonne , and the holy spirit , plainly and excellently intimating the full trinity vnto vs : and there also where wee read ; god is a spirit , and in many other places of scripture . in all those places of script●… , the greeke wee see hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the latine , flatus , and not spi●…us . and therefore if in that place , hee breathed into his face the breath of life , t●… greeke had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as it hath ) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet were it no consequent that wee should take it for the holy spirit , the third person in trinity , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is v●… for a creature , as well as the creator , and as ordinarily . o but ( ●…ay they ) hee ●…ld not haue added vitae , of life , but that hee meant that spirit : a●…d whereas 〈◊〉 s●…id ; man became a soule , hee would not haue added liuing , but that he meant the soules life ; which is giuen from aboue by the spirit of god : for the soule ha●…g a proper life by it selfe , why should hee adde liuing , but to intimate the 〈◊〉 giuen by the holy spirit ? but what is this but folly to respect coniecture , and 〈◊〉 to neglect scripture ? for what need we goe further then a chapter , and be●…old : let the earth bring forth the liuing soule : speaking of the creation of all e●…ly creatures : and besides for fiue or sixe chapters onely after , why might 〈◊〉 ●…ot obserue this : euery thing in whose nosthrills the spirit of life did breath , ●…soeuer they were in the drye land , dyed ; relating the destruction of euery liuing 〈◊〉 vpon earth , by the deluge ? if then wee finde a liuing soule , and a spirit of life in beasts , as the scripture saith plainly , vsing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this very 〈◊〉 place : why may wee not as well say , why added hee liuing there , seeing 〈◊〉 soule cannot bee vnlesse it liue ? and why added hee , of life , here , hauing ●…d spirit ? but wee vnderstand the scriptures ordinary vsage of the liuing 〈◊〉 and the spirit of life , for animated bodyes , naturall , and sensitiue : and yet 〈◊〉 this vsuall phrase of scripture , when it commeth to bee vsed concerning 〈◊〉 〈◊〉 of man : whereas it implieth that man receiued a reasonable soule of 〈◊〉 ●…ated by his breath , ( k ) not as the other were , produced out of water and 〈◊〉 and yet so , that it was made in that body to liue therein , and make it an ani●… body , and a liuing soule , as the other creatures were , whereof the scripture sayd : let the earth bring forth a liuing soule : and that in whose nostrills was the ●…rit of life , which the greek text calleth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meaning not the holy spirit , but their life . but wee ( say they ) doe conceiue gods breath to come from the mouth of god ; now if that bee a soule , ( l ) wee must holde it equall , 〈◊〉 ●…substantiall with that wisdome , or worde of god , which saith , i am come 〈◊〉 〈◊〉 the mouth of the most high . well : it saith not , that it was breathed from 〈◊〉 ●…outh , but came out of it and as wee men ( not out of our owne nature , but ) 〈◊〉 〈◊〉 ayre about vs , can make a contraction into our selues , and giue it out 〈◊〉 in a breath , so almighty god ( not onely out of his owne nature , or of 〈◊〉 ●…feriour creature , but ) euen of nothing can make a breath , which hee may 〈◊〉 most fitly said to breath or inspire into man , it being as hee is , incorporeall , 〈◊〉 ●…ot as hee is , immutable , because it is created , as he is not . 〈◊〉 to let those men see that will talke of scriptures , and yet marke not what 〈◊〉 doe intend , that some-thing may bee sayd to come forth of gods mouth 〈◊〉 that which is equall and consubstantiall with him , let them read or heare 〈◊〉 owne words : because thou art luke warme , and neither colde nor hotte , it will 〈◊〉 to passe that i shall spew thee out of my mouth . therefore wee haue to contra●… the apostles plainenesse in distinguishing the naturall body wherein wee now are , from the spirituall wherein wee shall bee : where he saith ; it is sowen a naturall body , but ariseth a spirituall body : as it is also written : the first man adam was made a liuing soule , and the last adam , a quickning spirit . the first was of earth , earthly , the second of heauen , heauenly : as is the earthly , such are all the earthly , and as the heauenly is , such are the heauenly . and as wee haue borne the image of the earthly , so shall wee beare the image of the heauenly . of all which words , wee spake before . therefore the naturall body wherein man was first made , was not made immortall : but yet was made so that it should not haue dyed , vnlesse man had offended . but the body that shall bee spirituall and immortall , shall neuer haue power to dye , as the soule is created immortall , who though it doe in a manner lose the life , by loosing the spirit of god , which should aduance it vnto beatitude , yet it reserueth the proper life , that is , it liueth in misery for euer , for it cannot dye wholy . the apostaticall angels , after a sort , are dead by sinning : because they forsooke god , the fountaine of life , whereat they might haue drunke eternall felicity : yet could they not dye so , that their proper life and sence should leaue them , because they were made immortall ; and at the last iudgement they shal be thrown headlong into the second death , yet so as they shal liue therin for euer , in perpetuall sence of torture . but the saints ( the angels fellow-cittizens ) belonging to the grace of god , shall be so inuested in spiritual bodies , that from thence-forth they shall neither sinne nor die : becomming so immortall ( as the angels are ) that sinne can neuer subuert their eternity , the nature of flesh shall still be theirs , but quite extracted from all corruption , vnweeldynesse and ponderosity . now followeth another question , which ( by the true gods helpe ) we meane to decide ; and that is this ; if the motion of concupiscence arose in the rebelling members of our first parents , immediately vppon their transgression , where-vppon they saw , that is , they did more curiously obser●…e their owne nakednesse , and because the vncleane motion resisted their wils , couered their priuie partes ; how should they haue begotten children , had they remayned as they were created , without preuarication ? but this booke being fit for an end , and this question not fit for a too succinct discussion , it is better to leaue it to the next volume . l. vives . did not ( a ) then ] this the manichees held . aug. de genes . ad lit . lib. . ca●… . . ( b ) and god formed ] they doe translate it , and god framed man of earth taken from the earth : i thinke augustine wanteth a word , taken or taking : laurinus his copy teadeth it as the septuagints do . yet the chaldee thargum , or paraphraze , reading it as augustine hath it ; and so it is in the bible that cardinall ximenes , my patron , cr●… his predecessor , published in foure languages beeing assisted by many learned men , but for the greeke especially by iohn vergara , a deepe vprightly iudicious , and vnvulgar scholler . their pentateuch , lewis coronelli lent me forbearing al the while that i was in hand with this worke , for the common good . ( c ) and god framed ] hieromes translation . ( d ) whence 〈◊〉 ] shewing that in his time , the church vsed the latine translation , from the seauentie , and no●… hi●…s . i wonder therefore that men should be excluded from sober vsing of diuerse translations . ( e ) 〈◊〉 ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greeke is , we vse it of those that forme any thing out of claye : that is [ ●…gere ] and great authors vse it concerning men . he made them [ finxit ] greedie and gluttonous . salust . he made thee [ finxit ] wise , temperate , &c. by nature . cic. 〈◊〉 m●… . speaking of cato mai●…r . to forme i thinke is nothing but to giue forme property . ( f ) commonly ] [ if a moderne diuine had plaide the gramarian thus , hee should haue heard of it . but augustine may : but if he and paul liued now adayes , hee should be held a pedant , 〈◊〉 a petty orator , and paul a madde man , or an heretique . ] not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] the chaldees read , a speaking spirit . here augustine shewes plainly how necessarie the true knowledge of the mea●…gs of words is in art and discipline . ( h ) i haue made ] i say . . . the . also read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all breath . many of the latinists animus , and anima , for ayre , and breath . uirg . semina terrarumque animaeque marisque fuissent . they had beene seeds of earth , of ayre and sea : and tully in his academikes vseth it for breath : si vnus & simplex , vtrum sit ignis , an anima , 〈◊〉 s●…guis : if it be simply one , whether is it fire , breath , or bloud . terenc . compressi animam : i 〈◊〉 my breath . plaut . faetet anima vxoris tuae . your wiues breath stinkes , and pliny anima 〈◊〉 virus graue : a lions breath is deadly poison . ( i ) soule ] i like this reading better then b●…es copies : it squares better with the following scriptures . ( k ) not as the ] if we say that augustine held mans soule created without the body , and then infused , as aristotle seemes to ●…rre , de generat . animal , s. thomas , and a many more moderne authors goe downe the winde . but if wee say it is not created as the mortall ones are , that are produced out of the ●…osition of the substances wherein they are : but that it is created from aboue , within man , ●…out all power of the materiall parts , to worke any such effect , this were the most common opinion , and aristotle should be thus vnderstood : which seemes not to agree with this assertion , that it commeth ab externo : nor with his opinion that holdeth it immortall , and inborne , if i vnderstand his minde aright , whereof i see his interpretors are very vncertaine , ( l ) we must hold ] there were not onely a many pagans ( as wee haue shewen ) but some chri●… also that held the soule to be of gods substance : nor were these heretiques onely , as 〈◊〉 ●…risilliannists , and some others , but euen that good christian lactantius : not that i , or 〈◊〉 wiser then i , will approoue him in this , but in that hee seemeth to stand zealously ●…d vnto christ. his words are these : hauing made the body , he breathed into it a soule , out of 〈◊〉 l●…ing fountaine of his owne spirit , which is eternall . institut . diuin . lib. . wherein hee seemes 〈◊〉 〈◊〉 that mans soule was infused into him from the spirit of god. finis , lib. . the contents of the foureteenth booke of the city of god. . that the inobedience of the first man had drawne all mankind into the perpetuity of the second death , but that gods grace hath freed a-many from it . . of the carnall life apparant in the soules viciousnesse , as well as the bodies . . that sinne came from the soule , and not the flesh , and that the corruption which sinne hath procured is not sinne but the punishment of sinne . . what it is to liue according to man , and to liue according to god. . that the platonists teach the natures of soule and bodie , better then the maniches , yet they erre in ascribing sinne , vnto the nature of the flesh . . of the quality of mans will , vnto which all affections , good and bad , are subiect . . that amor and dilectio are of indifferent vse in the scriptures both for good and euill . . of the three passions that the stoykes allow a wiseman , excluding sadnes as foe to a vertuous mind . . of the perturbations of mind , which the iust doe moderate , and rule aright . . whether man had those perturbations in paradise , before his fall . . the fall of the first man , wherein nature was made good , and cannot bee repair'd but by the maker . . of the quality of mans first offence . . that in adams offence , his euill will was before his euill woorke . . of the pride of the transgressiō , which was worse then the transgression it selfe . . of the iust reward that our first parents receiued for sinne . . of the euill of lust , how the name is ge●…rall to many vices , but proper vnto venereall concupiscence . . of the nakednesse that our first parents discouered in themselues after their sinne . . of the shame that accompanieth copulation , as well in common , as in mariage . . that the motions of wrath and lust are so violent , that they doe necessarily require to bee suppressed by wisdome , and that they were not 〈◊〉 our nature , before our fall depraued it . . of the vaine obscaenity of the cynikes . . of the blessing of multiplication before sinne , which the transgression did not abolish , but onely linked to lust . . that god first instituted and blessed the band of marriage . . whether if man had not sinned , hee should haue begotten children in paradice , and whether there should there haue bin any contention , betweene chastity and lust . . that our first parents had they liued without sinne , should haue had their members of generation as subiect vnto their wills as any of the rest . . of the true beatitude , vnattayne abl●… 〈◊〉 this life . . that our first parents in paradise mig●… haue produced manking without any sham●… appetite . . that the sinners , angels , and men , ca●…not with their peruersenesse disturbe gods prouidence . . the state of the two citties the heauenly and the earthly . finis . the fovrteenth booke : of the cittie of god written by saint augustine bishop of hippo , vnto marcellinus . that the inobedience of the first man had drawne all mankinde into the perpetuity of the second death , but that gods grace hath freed a many from it . chap. . we said in our precedent bookes that it was gods pleasure to propagate all men from one , both for the keeping of humaine nature in one sociable similitude , and also for to make their vnity of originall be the meanes of their concord in heart . nor should any of this kinde haue dyed but the first two ( the one whereof was made of the other , and the other of nothing ) had incurred this punishment by their disobedience : in committing so great a sinne , that their whole nature being hereby depraued , was so transfused through all their off-spring in the same degree of corruption , and necessity of death ; whose kingdome here-vpon became so great in man , that all should haue beene cast headlong in the second death , that hath no end , by this due punishment , but the vndue ( a ) grace of god acquitted some from it : whereby it comes to passe , that whereas man-kinde is diuided into so many nations , distinct in language , discipline , habite , and fashion : yet is there but two sorts of men that doe properly make the two citties wee speake of : the one is , of men that liue according to the flesh , and the other of those that liue according to the spirit , either in his kinde : and when they haue attained their desire , either doe liue in their peculiar peace . l. vives . vndue ( a ) grace ] for god owes no man any thing , and therefore it is called grace , because it comes gratis , freely , and because it maketh the receiuer gratum , thankfull . who hath gi●… vnto him first and hee shall be recompensed ? rom. . . if it were due , he should not then giue , but restore it . not by the workes of righteousnesse which wee haue done , but according to his 〈◊〉 hee saued vs. tit. . . of the carnall life , apparant in the soules viciousnesse as well as the bodies . chap. . we must first then see what it is to liue according to the flesh , and what , according to the spirit . the raw and inconsiderate considerer hereof , not attending well to the scriptures , may thinke that the epicureans were those that liued according to the flesh , because ●…hey made bodily pleasure that summum bo●… , and all such as any way held corporall delight to be mans chiefest good : as the vulgar also , which not out of philosophy , but out of their owne pronenesse to lust , can delight in no pleasures , but such as are bodily and sensible : but that the stoickes that placed this summum bonum in the minde , liue according to the spirit : ( for what is mans minde but his spirit ? ) but the scriptures prooue them both to follow the courses of the flesh , calling the flesh not onely an earthly animate body , as it doth saying . all flesh is not the same flesh ; for there is one flesh of men , and another flesh of beasts , and another of fishes , and another of birdes : but it vseth the worde in farre other significations , amongst which one is , that it calleth whole man , that is , his intire nature , flesh , vsing the part for the whole : as by the workes of the lawe shall no flesh be iustified . what meanes hee by no flesh , but no man ? hee explaineth him-selfe immediatly : a man is iustified by faith without the workes of the lawe . and in another place : no man is iustified by the lawe . the word was made flesh . what is that but man ? some misconceiuing this place , held that christ had no humaine soule . for as the part is taken for the whole in these words of mary magdalene . they haue taken away my lord , and i know not where they haue laide him : meaning onely the flesh of christ , which shee thought they had taken out of the sepulchre : so is the part taken for the whole , when wee say flesh , for man , as in the quotations before . seeing therefore that the scripture vseth flesh in so many significations ( too tedious heere to recollect . ) to finde what it is to liue according to the flesh ( the course being enill when the flesh is not euill , ) let vs looke a little diligently into that place of the apostle paul to the galathians , where hee saith , the workes of the flesh are manifest , which are adultery , fornication vncleannesse , wantonnesse , idolatry , witch-craft , hatred , debate , emulation , ( b ) wrath , contentions , seditions , heresies , enuie , drunkennesse , gluttonie , and such like , whereof i tell you now , as i told you before , that they which do those things shall not inherit the kingdome of god. the due consideration of this place of the apostle , will presently giue vs sufficient demonstration ( as farre as here needeth ) what it is to liue according to the flesh , for in the workes of the flesh which hee saith are manifest , rehearsing and condemning them , we finde not onely such as appertaine to bodily and luxurious delight , as fornications , vncleannesse , luxurie , and drunkennesse , but such also as discouer the viciousnesse of the minde , truly distinct from fleshly pleasures . for who conceiueth not that idolatry , witch-craft , emnity , contention , emulation , wrath , enuy , sedition , and heresie , are rather mentall vices th●…n corporall ? a man may for very reue●…ence , of some idolatrous or hereticall error , abstaine from the lusts of the body , and yet though hee doe so , by the apostles wordes , hee liues according to the flesh : and in auoyding the workes thereof , committeth most damnable workes thereof . who hath not enmitie in his heart ? or who saith to his enemy , or him that hee thinkes his enemie , you haue an euill flesh against mee ? none ; you haue an euill minde against mee . lastly , as all men that should heare those carnall vices recited , would affirme they were meant of the flesh , so none that heareth those mentall crimes , but referreth them all to the minde ? ●…hy then do●…h this true and faithfull teacher of the gentiles , call them the workes of the flesh , but in that hee taketh flesh for man , as the part for the whole ? l. vives . some ( a ) misconceiuing ] those were the apollinarists . aug●…n ioan. serm. in arriū , . q●… . the cerdonians also , & the apelli●… held so . de har ad quod vult deū . ( b ) wrath ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h●… reades it , irae , but animus is vsed also for wrath . salust , you saw last yeare how wrathfully [ quantis animis ] lucutlus opposed l. quintius , hereof comes the word animositas , that augustine vseth for wrath . uirgil calls them east windes animosi , wrathfull . macrobius in som. scip. . vseth it so too . that anger that the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is momentarie and of no continuance . tully calls it excandescentia , a fury now beginning , and presently ceasing , there is in this text of paul , ●…ixae , scoldings , or altercations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which augustine addeth not . that sinne came from the soule , and not the flesh : and that the corruption which sinne hath procured , is not sin , but the punishment of sinne . chap. . if any man say that the flesh is cause of the viciousnesse of the soule , he is ignorant in mans nature , for the corruptible body doth but burden the soule : therefore the apostle speaking of this corruptible body whereof hee had sayd before , although our outward man be corrupted : we know ( quoth he ) that if our earthly house of habitation bee aestroyed , wee haue a building giuen of god , an house not made with hands , but an eternall one in heauen , therefore wee sigh , desyring to bee cloathed with that habitation which we haue in heauen : notwithstanding if we bee cloathed wee shall not bee found naked . for wee that are in this habitacle , sigh , and are burdened , because we would not be vncloathed , but cloathed vpon , that mortality might b●… swallowed vp of life . wee are therefore burdened with this corruptible body , and yet knowing that it is not the bodies nature , but corruption , that causeth this burden , wee would not bee despoiled of it , but bee cloathed vpon it , with the immortality thereof . it shall then bee a body still , but burden some to vs no more , because it is become incorruptible : so then , as yet the corruptible bodie is heauy vnto the soule and the earthly mansion keepeth down the comprehensiue minde . but yet such as thinke that the euills of the minde arise from the body , doe erre . for though that virgill doe seeme to expresse a plaine ( a ) platonisme in these verses . igneus est ollis vigor & celestis origo , seminibus , quamtum non noxia corpo●…a tardant , terrenique hebetant artus , moribundaque membra . those seedes haue firy vigor , heauenly spring , so farre as bodies hinder not with fullnesse , or earthly dying members clog with dullnesse . seeming to deriue the foure knowne passions of the minde , ( b ) desire , feare , ioy and sorrow , as the originalls of all guilt , wholy from the bodie , by these verses following . hinc metuunt , cupiuntque , dolent , gaudentque , nec aura●… suscipiunt , clausae tenebris & carcere caeco . heare-hence they feare , desire , displeas'd , content , nor looke to heauen , in darke-blinde prison pent . yet our faith teacheth vs otherwise . for this corruption that is so burdensome to the soule , is the punishment of the first sin , not the cause●… the corruptible flesh made not the soule to sin , but the sinning soule made the flesh corruptible : frō which corruption although there do arise some incitements vnto sin , & some vicious desires , yet are not all the sins of an euill life to bee laid vpon the flesh , otherwise , we shal make the diuil , that hath no flesh , sin-lesse : for though we cannot ( c ) cal him a fornicator , a drunkard , or by any one of those carnally vicious names , ( though he bee a secret prouoker of man vnto all those ) yet is he truely s●… most proude and enuious , which vices haue possessed him so farre , as therefore is hee destinate vnto eternall torment in the prisons of this obscure ayre . now those vices that domineere in him the apostle calleth the workes of the flesh , though sure it is that hee hath no flesh . for hee saith that emnity , contention , emulation , wrath , and enuie are the workes of the flesh : to all which , pride giueth being , yet rules pride in the flesh-lesse deuill . for who hates the saints more then hee ? who is more enuious , contentious , emulating , and wrathfull against them then hee ? doing all this without the flesh , how are these the workes of the flesh , but because they are the workes of man , whom as i sayd before , the apostle meaneth by flesh ? for man became like the deuill not in beeing in the flesh ( for so was not the deuill ) but in liuing according to his owne lust , that is according to the fleshly man : for so chose the deuill to doe , when hee left the truth , to become a lier , not through god , but through himselfe , who is both a lier , and the father of lying . for hee lied first , and from him , sinning and lying had their beginning . l. vives . plaine ( a ) platonisme ] no more then pythagorisme , both alike : but of this in the . booke . ( b ) desire ] there are foure chiefe affects of the minde , two , delightfull , and two sorrowfull of the first , the one belongs to things present : ioy , and is , an opinion of a present good the other , desire , vnto future : and is , an opinion of a future good . of the two sad ones , sorrow , is an opinion of a present euill , and feare , of a future , and of these affects , come all the rest , enuy , emulation , detraction , pitty , vexation , mourning , sadnesse , lamentation , care , doubt , troublesomnesse , affliction , desperation : all these come of sorrow : and sloath , shame , error , timorousnesse , amazement , disturbance , and anxiety , from feare . and then , exultation , delight and boasting of ioy , with wrath , fury , hatred , emnity , discorde , need , and affectation , all of desire . cic. tusc. quest . lib. . ( c ) cannot call him ] of this hereafter . what it is to liue according to man , and to liue according to god. chap. . therefore a man liuing according to man , and not according to god , is like the deuill : because an angell indeed should not liue according to an angel , but according to god : to remaine in the truth , and speake truth from him , and not lies from himselfe . for the apostle speakes thus of man. if the truth of god hath abounded through my lying : calling lying his , & the truth of god. therefore he that liues according to the truth , liues according vnto god , not according to himself . for god said , i am the truth : but he y● liueth not so , but according to himself , liueth according to lying : not that man ( whom god that neuer createdlie , did create ) is the author of lying , but because man was created vpright , to liue according to his creator and not himselfe , that is , to doe his will rather then his owne . but not to liue , as hee was made to liue , this is a lie . for hee ( a ) would bee blessed , and yet will not liue in a course possible to attaine it : ( b ) what can there bee more lying then such a will ? and therefore it is not vnfitly sayd euery sinne , is a lie . for wee neuer sinne but with a will to doe our selues good , or no●… to doe our selues hurt . therefore is it a lie when as that we thinke shall doe vs good turnes vnto our hurt : or that which we thinke to better our selues by , makes vs worse , whence is this , but because that man can haue his good but onely from god , whome hee forsaketh in sinning : and none from himselfe in liuing according to whom , hee sinneth ? whereas therefore wee sayd that the contrariety of the two citties arose herevpon , because some liued according to the flesh , and others according to the spirit we may likewise say it is because some liue according vnto man , and other some vnto god. for paul saith plainely to the corinthians , seeing there is emulation , and contention amongst you , are you not carnall , and walke accord●…ng to man. to walke therefore according to man , is carnall , man beeing vnderstood in his , inferior part , flesh . for those which hee calles carnall here , he calleth naturall before , saying : ( c ) what man knoweth the things of a man but the spirit of a man , which is in him ? euen so , no man knoweth the things of god but the spirit of god. now we haue not receiued the spirit of the word , but the spirit which is of god , that wee might know the things that god hath giuen vs , which things also we speake , not in the words which mans wisdome teacheth , but ( d ) being taught by the spirit comparing spiri●…ll things with spirituall things . but the naturall man perceiueth not the things of the spirit of god : ( e ) for they are foolishnesse vnto him . vnto those naturall men hee spake this a little afterwards : i could not speake vnto you brethren as vnto spirituall men , but as vnto carnall . and here is that figure in speech that vseth the part for the whole to bee vnderstood : for the whole man may either bee ment by the soule , or by the flesh : both which are his parts : and so a naturall man and a carnall man , are not seuerall , but all one , namely one that liueth according to man : according as those places afore-cited doe intend . by the workes of the lavv ( f ) shall no flesh bee iustified : and that where it is said that ( g ) seuenty fiue soules v●…ent dovvne vvith iacob into egipt , in the former by flesh , is ment , man , and in the later , by . soules , are meant . persons . and in this , not in the words which mans wisdome teacheth , he might haue sayd : which carnall wisdome teacheth : as also , according to the flesh , for according vnto man , if hee had pleased . and it was more apparant in the subsequence : for when one saith , i am pauls , and another , i am apollo's , are you not men ? that which he had called naturall , and carnall before , he now more expressly , calleth man : meaning , you liue according to man , and not according to god , whom if you followed in your liues , you should bee made gods of men . l. vives . hee ( a ) would ] no man liueth so wickedly , but hee desireth beatitude : though his course lead him quite another way , directly vnto misery . ( b ) what can ] there is nothing more deceiptfull then the wicked . for it deludeth him extreamely in whom it ruleth . ( c ) what man ] this place is cited otherwise , & more expresly in the latine text of the first booke . ( d ) taught by the sp●…it ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. but some reade , by the doctrine of the spirit ( e ) for they are ] the spirituall things of god seeme fooleries vnto carnall and vnsettled men : as the pagans ●…dome and vertues were scorned of the ritch gnoffes that held shades for substances , and vertues for meere vanities . thence hath plato his caue wherein men were vsed to shapes ●…d appearing shadowes that they thought their had beene no other bodies . derep. lib. . ( f ) shall no flesh ] some read it in the present tense , but erroneously : the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abitur . ( g ) seuenty fiue soules ] soule , for man , is an hebraicall phrase : for life , a greeke phrase : vsed also by the latine . nonius marcellus saith uirgil vseth it for bodies , there where he saith . intereasocios , inhumataque corpora terrae , mandemus , qui solus honos acheronte sub imo est : ite ait egregias animas quae sanguine nobis , hanc patriam peperere suo . — meane while th' vnburied bodies of our mates , giue we to graue , sole honor after fates , goe honor those braue soules with their last dues . who with their blood purchas'd this land for vs. whether it be so or no , let him looke to it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed in the greeke is sometimes vsed for the whole creature . that the platonists teach the natures of soule and body better then the manichees , yet they erre in ascribing sinne vnto the nature of the flesh . chap. . we should not therfore iniure our creator in imputing our vices to our flesh : the flesh is good , but to leaue the creator and liue according to this created good , is the mischiefe : whether a man do choose to liue according to the body or the soule or both , which make full man , who therfore may be called by either of them ? for he that maketh the soules nature , the greatest good , and the bodies the greatest euill , doth both carnally affect the soule , and carnally auoid the flesh : conceiuing of both as humaine vanity , not as diuine verity teacheth : him indeed the ( a ) plotonists are not so mad as the manichees , that hate the carnal body , as the naturall cause of all mischiefe , and yet make god the creator of all the elements , parts and qualities that this visible world is composed of . yet the platonists hold that these our mortall members , do produce the affects of feare , desire , ioy , and sorrow in our bodies : from which foure perturbations ( as tully calles them ) or passions ( as other translators giue them ) the whole inundation of mans enormities haue their source and spring . if this be so , why doth aeneas in virgill hearing by his father that the soules were to returne backe into bodies , wunder at this opinion , and cry out . o pater anne aliquas ad caelum hinc ire putandum est , sublimes animas , iterumque ad tarda reuerti corpora ? quae lucis miseris tam dira cupido ? what father do you thinke the soules are taine to heauen , and thence , to this dull flesh returne . what dire affect should vrge them to their paine . is this same dire affect as yet remayning in the soule , being now quit from the carnall burden in such a commended purity ! doth hee not say they are purged from all bodily infection , when as they desire to returne into the body againe , if it were so then ( as it is most vaine to hold so ) that there were an eternall reuolution of the pollution , and the purgation , then can it not bee truely said that all vicious affects are the effects of the flesh : for as this ( b ) noble speaker saith , that dire affect which doth compell the soule being purged from all earthly ( c ) contagion 〈◊〉 desire the body againe , is not of the body . and therefore they confesse that all the soules ill affects arise not from the flesh : as desire , feare , ioy , and ( d ) sorrow : but it may haue those passions of it selfe . l. vives . the ( a ) maniches ] they held all flesh the worke of the deuill , not of god , and therefore they forbad their hearers to kill any creatures , least they should offend the princes of darkenesse from whom they sayd all flesh had originall : and if they vsed their wiues , yet must they auoide generation , least the diuine substance which goeth into them by their nourishment should bebound in the fleshly bonds of the child begotten . aug : ad quod vult deum . the prisci●…ianists held thus also . ( b ) noble spe●…ker ] so he called tully before , and virgil now . ( c ) contagion ] or , habitacle . ( d ) sorrow ] tullie calls it egritudo , tusc. . of the quality of mans will , vnto with all affections , good , and bad , are subiect . chap. . bvt the quality of mans will , is of some moment , for if it be bad , so are all those motions , if good , they are both blamelesse , and praise-worthy : for there is ( a ) a will in them all : nay they are all direct wills : what is desire , and ioy , but a will ( b ) consenting to that which wee affect : and what is feare , and sorrow , but a will contrary vnto what we like ? but when we consent to the desire of any thing , that is desire , and when wee consent in enioying any thing , this is delight : ●…o , when wee dislike a thing , and would not haue it come to passe , this will , is feare : when we dislike it being come to passe , this is griefe or sorrow . and this according to the variety of the things desired and avoided , as the will consents , or dislikes so are our diuersity of passions . whereof a man that maketh god a●…d no●… man the steeres-man of his life , ought to loue good : and consequently , to hate euill : and because none is euill by nature , but all by vice : hee that liueth after gods loue , oweth his ( c ) full hate vnto the euill : not to hate the man for his vice , nor to loue the vice for the man , but hate the vice and loue the man : for the vice being cured , hee shall finde no obiect of his hate , but all for his loue . l. vives . ( a ) a will ] the stoickes hold that onely to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which tully translates will ) when a thing is firmely and constantly desired , therefore it is defined , a desire of any thing with reason which is in a wise man only : but that which is against reason , is called a lust , or an inordinate desire beeing resident in all fooles . the peripatetiques call both these wills , the one good and the other badde : the controuersie ( as i said else-where is but verball . for the stoickes call affects wills also , nor skilleth it whether will , follow na●…e or reason : for it is euer-more will , though that be properly called will , wherein is that freedome of election , and is harbour to vice , or vertue . ( b ) consenting ] to beleeue a thing to bee , or not to bee , is no consent , or dissent , but knowledge , faith , or opinion , ( arist. in analyt . posterior . ) but to will , or not to will in any thing that belongs to the will , which perteineth to the minde , and as it were , appoints and decrees what is to be done or not done . ( c ) full hate ] explayning that of the psalme . . i hate them with a perfect hatred . that amor , and dilectio , are of indifferent vse in the scriptures , both for good and euill . chap. . for hee that is resolued to loue god , and his neighbor according vnto god and not man : for this loue , is called a man of a good will , and this is called more commonly , charity , in the scriptures , though some-times it bee called loue therein also . for the apostle will haue his magistrate to bee a louer of good . and our lord asking peter thus : symon the sonne of ionah , louest thou me ( a ) more then these , hee answered , lord , ( b ) thou knowest that i loue thee : hee asked him so againe , and hee answered so againe , then they asked him the third time , by 〈◊〉 , amo whereas he had vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diligo , in the other two , onely to shew , that diligere , and amare were both one , to loue , as peter had vsed the one , in all the three questions . this i thought , worth recitall , but some say ( c ) dilectio , charity , is one thing , and amor , loue , another : and that the first is ( d ) vsed in the good , and the later in the badde : but sure it is that the profane authors neuer vsed them so . but let the philosophers looke to their distinctions . for their bookes vse amor loue , in good senses , and in reference to god , most frequently . but wee were to ( e ) shew that our scriptures whome wee place farre aboue their authorities , doe not vse amor and dilectio with any such distinct difference : for wee haue shewne that they vse amor in a good sence . if any one thinke , it is vsed both in good respect and bad , and dilectio , onely in the good , let him looke in that of the psalme : hee that loueth [ diligit ] iniquity hateth his owne soule : here is diligo , vpon a badde subiect . and here the apostle iohn : if any man loue [ dilexerit ] the vvorld , the loue [ dilectio ] of the father is not in him . behold here dilectio in one place , in both the respects . but if any one seeke to know whether amor be vsed in euill ( wee haue shewne it in good , ) let him reade this : men shal be louers of themselues , &c. louers of pleasures more then louers of god. for , an vp right will is good loue , and a peruerse will is badde loue . loue then desyring too enioy that it loueth is desire : and enioying it , is ioy : flying what it hateth it is feare , feeling it , it is sorrow . these are euills if the loue bee euill : and good if it bee good . what wee say let vs prooue by scripture . the apostle aesires to bee dissolued , and to bee vvith christ : and , my heart breaketh for the continuall desire i haue vnto thy iudgements . ( f ) or if this bee better : my soule hath coueted to desire thy iudgements ? and , desire of wisdome leadeth to the kingdome : yet custome hath made it a law , that where concupiscentia , or cupiditas is vsed without addition of the obiect , it is euer taken in a badde sence . but ioy , or gladnesse the psalme vseth well : bee glad in the lord , and reioyce you righteous , and thou hast giuen gladnesse to mine heart , and , in thy presence is the fulnesse of ioye . feare , is also vsed by the apostle in a good sence : worke out your saluation vvith feare , and trembling : and , be not high minded , but feare : and , but i feare least as the serpent beguiled eue through his suttlety , so that your mindes should be corrupted from the chastity that is in christ. but as for that sorrow ( which tully had rather call ( g ) egritude , and virgill , dolour ; where hee saith , dolentque , gaudentque , yet ( h ) i had rather call it tristitia , sadnesse , because egritude , and dolour , are oftner vsed for bodily affects : the question whether it be vsed in a good sence or no , is fit to bee more curiously examined . l. vives . more ( a ) then these ] then these doe : to auoide ambiguity . ( b ) then kn●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is here translated diligo , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , am●… , both to loue . ( c ) some ] orig. h●… . . 〈◊〉 c●… . the scripture ( i thinke ) being carefull ( saith he ) to keepe the readers in the tract of true vnderstanding it , for the capacity of the weaker , called that charity , or dilectio , which they thinke wise men called loue . ( d ) is vsed . ] the latinists vse these two words farre other-wise : ●…ing diligo for a light loue , and amo for a seruent one . dol obellam antea diligebam , nunc 〈◊〉 , ●…ith tully , and elsewher , more plainely clodius tribu . pleb . valde me diligit , seu vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addam , valde me amat . i grant that amor is the meaner word , and oftener vsed in ob●…y then dilectio . the same difference that the latines put betweene amo and diligo , the same 〈◊〉 the greekes put between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( e ) to shew . ] the places here cited prooue nothing vnlesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be both vsed in a good or an euil sence : for the latine translation is the 〈◊〉 of the interpretor not of the author : but perhaps he desired to shew it , because he delt ag●… grecian , namely , origen . ( f ) or , if . ] for so the . translated it . here begins he to shew that none of the foure affects are bad of them-selues . ( g ) egritude . ] tusc quaest . . and . ( h ) i had rather . tully ( a ) tusc. qu. . ) calleth bodily vexation , dolor , and ( iusc . . ) defendeth egritudo , to be in the mind , as egrotatio is in the body : and affirmeth ( lib. . ) that it hath not any distinct name from sorrow . of the three passions that the stoickes alow a wiseman , excluding sadnesse , as foe to a vertuous minde . chap. . those which the greekes call ( a ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and tully , constantiae , the stoickes make to be three , according to the three perturbations in a wisemans mind , ●…ng will for desire , ( b ) ioy for exultation , and warinesse for feare : but insteed of ●…at egritude or dolour which wee to avoyd amphibology call sadnesse , they ●…y that a wise mind can intertaine any thing : for the will , ( say they ) affecteth good : which a wiseman effecteth : ioy , concerneth the good hee hath attayned , 〈◊〉 warinesse avoideth that hee is to auoyd : but seeing sadnesse ariseth from 〈◊〉 ●…ill cause , already fallen out , ( and no euill happineth to a wiseman ) there●… wisdome admits nothing in place thereof . therefore ( say they ) none but ●…en can will , reioyce , and beware , and none but fooles can couet , exult , 〈◊〉 ●…nd bee sad . the first are the three constancies ( saith tully , ) and the later 〈◊〉 foure perturbations . the greekes , as i said call the three , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and these 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in ( c ) seeking the correspondency of this , with the phrase of holy writ , i found this of the prophet . there is no ( c ) ioy ( saith the lord ) vnto the ●…ed , as if the wicked might rather exult , then haue ioy , in their mischiefes , for ●…y is properly peculiar to the good and godly : that also in the gospell : what soeuer yee would that men should dee vnto you , euen so do yee to them : this seemes to ●…imate that a man cannot will any euill thing but couet it : by reason of which ●…ome of interpretation , some translators added good , what good soeuer . &c. for ●…y thought it fit for man to desire that men should do them no dishonesty , and ●…rfore put in this , least some should thinke that in their luxurious banquets ( to be silent in more obscene matters ) they shold fulfil this precept , in doing to others as others did vnto them . but ( e ) good , is not in the originall the greeke , but only , as we read before : what soeuer yee would . &c. for in saying yee would , he meaneth good . hee sayd not , whatsoeuer you coue●… , yet must wee not alway tye our phrases to this strictnesse , but take leaue at needfull occasions , and when wee reade those that wee may not resist , wee must conceiue them so , as the true sence 〈◊〉 no other passage , as for example sake , in the savd places of the prophet and the apostle who knoweth not that the wicked exult in pleasure ? and yet there is no ioye ( saith the lord ) to the wicked . why ? because ioye is properlie and strickly vsed in this place . so may some say that precept , whatseouer 〈◊〉 vvould &c. is not well deliuered : they may pollute one another with vncleannesse , or so : notwithstanding , the commaunde is well giuen : and is a most true and healthfull one . why ? because will , which properly cannot bee vsed in euill , is put in the most proper signification in this place . but as for ordinary vsage of speech , wee would not say , haue no vvill to tell any ●…e : but that there is a badde will also , distinct from that which the angells praised saying : ( f ) peace in earth to men of good vvill . good were heere superfluous , if that there were no will but good , and howe coldlie had the apostle praised charity , in saying that it reioyceth not in iniquitie , but that enuy reioyceth therein : for the pagan authors doe vse these differences . ( g ) i desire ( saith tully ) fathers conscript , i desire to bee mercifull . heere hee vseth cupio in a good sence , and who is so peruerse to say hee should haue vsed volo rather ? and t●…rence his lasciuious youth : ( h ) i would haue none but philumena saith hee . that this will was lust , his ( i ) ancient seruantes answeare declareth , saying to his maister : how much better were it for you , to cast this loue out of your heart rather then seeke to inflame it more therein ? that they vsed ioy in an euill sence , virgills verse of the foure perturbations doth record . hinc metuunt , cupiuntque , dolent , gaudentque , heere-hence they feare , disire , displeas'd , content . and the same author in another place saith . mala mentis gaudia . the mindes badde ioyes . so then both good and euill doe will , beware , and take ioye , and to reherse them in other tearmes , the good and badde , doe desire , feare , and reioyce : mary , those doe it well , and these badly according as their wills are . and that sadnesse , for which the stoickes can afforde a wise man iust nothing , is apparent in good men , especiall of our profession . for the apostle praiseth the corinthians for that they were godly sorrowfull . i but ( may some say ) the apostle congratulateth their sorrowe in repentance , and that is proper to none but sinners : for his words run thus . i perceiue well that the same epistle made you sorrie though it vvere but for a season , but i now reioyce not that you were sorrie but that you sorrowed vnto repentance : for you sorrovved godlie , so that in nothing you vvere hurt by vs. for godlie sorrovv causeth ( k ) repentance vnto saluation , not to bee repented of : but the vvorldly sorrovv causeth death : for behold this godlie sorrovv , vvhat great care it hath vvrought in you . verelie the stoickes may answere for themselues , that this sorrowe seemed vsefull vnto their repentance , but it cannot bee in a wise man because hee cannot doe an act sinne-full or worthie of repentance , nor can admit any thing that should procure sadnesse in him . for they say that ( l ) alcibiades ( if i haue not forgetten the mans name ) thinking himselfe happie , and ( m ) socrates disputing against it and proouing him miserable , because he was not wise , fell a weeping . so here was his want of wisdome cause of this good sorrow , whereby hee greeued that hee was as hee should not bee , but a wise man ( say the stoickes ) can neuer haue this sorrow . l. vives . e●… ( a ) and ] tusc. lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a good affect , and may be vnderstood two waie either arising of pleasure , whose contrary is sorrow : or it may deriue from that purified will which the stoickes held : for i said before that the stoickes held that wills were onely good , as tully plainely relateth . ( b ) ioy for euxltation ] it is need to ioye , but not to exult , warinesse also is a iudicious avoidance of euill : feare , an amazed and reason-lesse deiection . ( c ) seeking the ] i see not vnto what so long a discourse of words onely out of the translation can 〈◊〉 : if hee produced them out of their originall there were some reason for it . ( d ) ioy ] peace , saith the vulgar , but the . ioy. ( e ) good is not ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. it were too idle to vse many wordes in perswading all men in what doubts soeuer , to haue recourse to the scriptures : this hierome vrgeth , and augustine heere warneth , confirming it by his example . wee haue opposers that say it is farre more sure in the latine then in the originiall : but i will neuer trouble my selfe to answere them , they are few , and those are fooles and time will either stop their mouthes ( seeing their breth is vainely spent ) or the consent of the learned , will silence their ●…sh clamours . ( f ) peace in earth ] the greeke is , and good will vnto men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but all is to one purpose . ( g ) i desire ] in calilni . . and tully vseth cupio sixe hundred times in this sence : and this argument of augustines out of the latine writers is fitter to his purpose then all those out of the scriptures : and that not so much against the greekes stoickes , as tully the latinist . ( h ) i ●…ld ] charinus his wordes in terences andria , . philumena , quasi beloued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she was supposed the daughter of chremes. [ my commentator hath held his peace a great many bookes through , but here hee hath got his tongue againe . philumena ( saith hee ) was a whore. troth , this is no honest mans part , to make a chaste virgin , an whore : oh but hee ●…keth as many of our times doe also , that there is no man speakes in the poets , but theeues and pandars : nor any woman but whores and bawdes . and philumena beeing found in a ●…-house , what could this doue-eyd innocent preaching friar do lesse then take her for whore ? ] ( i ) ancient ] or , miser ? for charinus was not wise inough in his loue . this was 〈◊〉 ●…n birrhia . ( k ) repentance vnto ] so wee reade commonly . the olde copies , and bruges bookes reade , vnto the impenitent , for saluation : falsly , the coleyne readeth it the best [ as wee haue translated it ] for the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c ( l ) alcibyades ] kinsman to pericles prince of athens , to whose tuition hee was left . hee was the most beautifull personage of the world , of wondrous witte , and most industrious in art military , hee was the athenians generall in their warres against lacedaemon and sicylie . no man had euer a more flexible wit to the two greatest diuersities ; hight of vertue , and hight of vice : of his life , plutarch , emilius pr●…s , and iustine , ( knowne authors ) doe write . ( m ) socrates ] who taught him , and made shewe of loue to him , to keepe him from the vnchast loue of others . plato mentions him often . socrates would some-times cherish him , when hee obeied him , and some-times , chide him sharpely , when he brake out into exorbitances . as yee may reade in plato's , alcibiades of the nature of man. socrates ( saith tully ) hauing perswaded him that hee had nothing that was man in him , and that high borne alcibiades diffred nothing from a common porter , hee grew into great griefe , and beseeched socrates to teach him vertue , and abolish this his basenesse . tusc. . of the perturbations of minde which the iust doe moderate , and rule aright . chap. . bvt concerning these questions of perturbations , the philosophers are already answered in the . booke , in which we shew that theircontention is rather verb●… then reall . but according to our religion and scriptures , the cittizens of god , as long as they are pilgrimes , and in the way of god , doe feare , desire , reioyce and sorrow . but their loue beeing right , streighteth all those affects . they feete eternall paine , and desire eternall ioy : they sorrow for the present , because as yet they sigh in themselues , wayting for their adoption , euen the redemption of their bod●…s : they reioyce in hope , because that shal be fulfilled which is written : death is swallowed vppe into victory . they feare to offend , and desire to perseuer : they sorrow for sinne , and reioyce in doing good , they feare to sinne , because ; for that iniquity shal be increased the loue of many shal bee cold , they desire to perseuer , because : he that endureth to the end shal be saued : they sorrow for sin , because if we say that we haue no sin , we deceiue our selues and there is no truth in vs : they reioyce in good workes , for god loueth a cheerefull giuer . and as they are strong or weake , so doe they desire , or feare to bee tempted : reioycing , or sorrowing in temptations : they feare to bee tempted , for if any man fall into a falt by any occasion , yee which are spirituall , restore such an one with the spirit of meek●…nesse , considering thy selfe also , least thou bee tempted : they desire to bee tempted , for , prooue mee o lord and trie mee , examine my reines and mine heart said dauid : they sorrow in temptations , for they heare how peter wept : they reioyce in them , for brethren , count it exceeding ioye when yee fall into diuers temptations , saith iames. and they doe not feele affects for themselues onely , but for others also , whom they desire should bee freed , and feare least they perish , sorrowing at their fall and reioycing at their deliuerance : for if wee that are come from ( a ) paganisme to christianity may giue an especiall instance in that worthy and dauntlesse man that boasted of his infirmities , that teacher of fayth and truth to the nations , that toyler aboue all his fellow apostles , that edifier of gods people by sermons , beeing present , and by more epistles then they all , beeing absent , that blessed man paul ( i meane ) christs champion , ( b ) taught by him , ( c ) anointed from him , ( d ) crucified with him ( e ) glorified in him , ( f ) in the theater of this world where hee was made a spectacle , to god , angells and men , fighting a ( g ) lawfull , and ( h ) great fight , and following hard towardes the ( i ) marke for the ( k ) prize of the high calling : how gladlie doe wee with the eyes of fayth behold him , weepe with them that weepe , and reioyce with them that reioyce , ( l ) fightings without , and terrours within , desyring to bee dissolued and to be vvith christ , desyring to see the romaines , and to receiue fruite from them as well as the others , beeing iealous ouer the corinthians , and fearing least their mindes should be corrupted ; from the chastity vvith is in christ , hauing great sadnesse , and continuall sorrow of heart for israell that beeing ignorant in gods iustice , would erect one of their owne , and not bee subiect vnto gods : and denouncing his lamentation for diuers that had not repen●…d them of their fornication and vncleanesse . if these affects , arising from the loue of good , bee vicious , then let true vices bee called vertues : but seeing their vse is leuelled by the rule of reason , who dare call them fraile or imperfect passions of the minde ? our lord himselfe , lyuing in the forme of a seruant ( yet without sinne ) vsed them when hee thought it requisite : for wee may not thinke that hauing mans essentiall bodie , and soule , hee had but seeming affectes . and therefore his sorrow for ierusalems hardnesse of heart , his ioy for the beleeuers , his teares for lazarous , his desire to eate the passeouer with his disciples , and his deadly heauinesse of soule vpon the approach of his passion , these are no fained narrations . but these affects of man hee felt when it pleased him , as hee was made man when it pleased him . wherefore wee confesse that those affects , in their best kinde are but pertinent to this present life , not vnto that which wee hope for heereafter : and that wee are often ouer-pressed by them : a laudable desire or charity may mooue vs : ( m ) yet shall wee weepe whether wee will or no. for wee haue them by our humaine infirmity , but so had not christ ( n ) for hee had his very infirmity it selfe , from his owne power . but as long as wee liue in this infirmity , wee shall liue worse if wee want those affects . for the apostle dispraiseth and detests ( o ) such as want naturall affect . and so doth the psalme , saying , i looked for some to pitty mee , and there was none . for to want the sence of sorrow in this mortall life ( as a ( p ) great scholler held ) neuer be-falls , a man without great stupidity of bodie , and barbarisme of minde . ( q ) therefore the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or impassibility beeing meant of the minde , and not the bodie , if it bee vnderstood as a want of those perturbations onely which disturbe the minde , and resist reason , it is to bee defended , and desired . for the godly wise and holy men ( not ordinary ranglers ) say all directly , if wee say that wee haue no sinne , wee deceiue our selues , and there is no truth in vs. but if a man had this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( meant as before ) hee had no sinne indeed in him . but it is well if wee can liue heere without ( r ) crime : but hee that thinkes hee liues without sinne doth not avoide sinne but rather excludes all pardon . but now if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bee an vtter abandoning of all mentall affects whatsoeuer , who will not say such a stupidity is not worse then sinne ? wee may fitly say indeede that true happinesse shal be vtterly voide of feare and sorrow : but who can say it shal be voide of loue , and ioy , but hee that professeth to oppose the truth ? but if this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bee a freedome from feare , and sorrow , wee must not ayme at it in this life , if wee meane to liue after the lawe of god. but in the other promised life of eternity ( s ) all feare shal bee excluded from vs. for that feare whereof the apostle iohn saith . there is no feare in loue , but perfect loue casteth 〈◊〉 feare , and hee that feareth is not perfect in loue , is not that kinde of feare whereof the apostle paul feared the fall of the corinthians , for loue hath this feare in it , and nothing hath it but loue : but the other feare is not in loue , whereof the same apostle paul saith , for yee haue not receiued the spirit of bondage to feare againe . but that chaste feare , remayning world without ende , if it bee in the world to come ( and howe else can it remaine worlde without ende ? ) shal bee no feare terrifying vs from euill , but a feare keeping vs in an inseperable good . for where the good attained is vnchangeably loued , there is the feare to loose it inseperably cheined . for by this chaste feare is meant the will that wee must necssarily haue , to avoide sinne : not with an vngrounded carefulnesse least wee should sinne , but beeing founded in the peace of loue , to beware of sinne . but if that firme and eternall security be acquit of all feare , and conceiue onely the fulnesse of ioy , then the feare of lorde is pure , and indureth for euer , is meant as that other place is : the pacience of the afflicted shall not perish for euer . their patience shall not be eternall , such needeth onely where miseries are to be eternally endured . but that which their pacience shall attaine , shall be eternal . so it may be that this pure feare is said to remaine for euer , because the scope whereas it aymes is euerlasting : which beeing so , and a good course onely leading to beatitude , then hath a badde life badde affects , and a good life good ones . and the eternall beatitude shall haue both ioye and loue , not onely right , but firme , and vnmoouing : but shal bee vtterly quit of feare , and sorrow . hence is it apparant what courses gods citties ought to runne , in this earthly pilgrimage , making the spirit , not the flesh , god , and not humanity the lanterae to their pathes : and here also wee see their estate in their immortall future instalement . but the cittie of the impious that saile after the compasse of carnalitie , and in their most diuine matters , reiect the truth of god , and relie vpon the ( t ) instructions of men , is shaken with these affects , as with earthquakes , and infected with them as with pestilent contagions . and if any of the cittizens seeme to curbe themselues from these courses , ( u ) they growe so impiously proude and vaine-glorious , that the lesse their trouble is by these passions the bigger their tumour . and if any of them bee so rarely vaine , and barbarous , as to embrace a direct stupidity , beecomming insensible of all affect , they doe rather abiure true man-hood then attaine true peace . roughnesse doth not prooue a thing right , nor ( x ) can dulnesse produce solid soundnesse . l. vives . from ( a ) paganisme ] so did not paul , for hee was an israelitie of the tribe of beniamin , and therefore some bookes doe fasly read , he that came from paganisme &c. ( b ) taught ] there were maisters of fence that taught these champions . aug. alludeth to them . ( c ) anoyn●…d from ] some reade , bound vnto in , as paul himselfe saith : and this is more proper : though his allusion run through the anoynting , exercise and fashions of the champions . ( d ) crucified ] for they had certaine bounds that they might not passe in any exercise . e ) glorified ] victorious . ( f ) in the theater ] before a full and honorable viewe . ( g ) lawfull ] the champions had their lawes , each might not play that would . ( h ) great fight ] they had their lesser fights and their greater , as had the runners , and the wrastlers . ( i ) the marke ] that beeing perfect and hauing past daily more and more contentions , hee might at length become maister of the fiue exercises , and haue his full degree . pauls wordes are in the epistle to the philippians . . . . ( l ) fightings ] hee reckneth pauls affects beeing all good . ( m ) yet shall wee weepe ] either suddainely , or forcibly , for ioye , or sorrow . ( n ) for he ] he was god and man , and therefore had his affects in his power to extend or represse at pleasure : ours are violent , and whirle vs with them through all obstacles , by reason of our owne impotent infirmity : and therefore wee say our minde is impotent in yeelding herevnto . ( o ) such as want ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are sence●…se of misery , or happinesse in themselues or friends : and those stupidities much like the greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of whom reade pliny lib. . socrates they say was neuer seene to change his ●…ance : this continuall fixation of minde some-times turneth into a rigid sowrenesse of 〈◊〉 , abolishing all affects from the soule , and such men the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( p ) a great sch●… ] crantors opinion the academike in tully , tusc. quest . . ( q ) therefore the ] s●… . epist. lib. . explaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with one worde , and call it impacience wee cannot , witho●… 〈◊〉 . for so wee may come to haue our meaning to bee thought iust contrary to what it is . wee meane one that is sencelesse of all euill , and wee may bee thought to meane one that i●… too sensible of the least , thinke then whether wee may better say invulnerable , or impatient . this is that difference betweene vs and the epicureans . our wise-man feeles 〈◊〉 but subdues them ●…l ; theirs are acquit from feeling them . thus seneca . 〈◊〉 ●…rime . the difference betweene crime , and sinne he declareth . tract . . sup . ioan , thus a 〈◊〉 ( saith hee ) is an act worthy of accusation and comdemnation . and therefore the apostle 〈◊〉 ●…der for the election of priests , deacons , or other church-men , saith not , if any of you 〈◊〉 sinne , for so he should exclude all man-kind from beeing elected ; but if any bee 〈◊〉 ●…ime : as man slaughter , whoredome , some kind of enuy , adultery , theft , fraud , sacriledge , and 〈◊〉 . thus to explane this place . ( s ) all feare . ] or , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be expected , ( t ) in●… . ] some arts the deuills taught men , as magike , astrology , and all diuination excep●…●…phecy . plato saith that a diuell called theut inuented arithmetik , geometry , astro●…●…d dicyng , and taught them to thamus , king of egypt . i doubt not but that logike 〈◊〉 ●…uills inuention also , it teacheth the truths opposition , and obstinacy in falsenesse , so ●…ly , delighting to put verity to the worse , by deceipte . ( u ) they grow so . ] pride was ●…on vice almost of all the philosophers . ( x ) stupidity , or dulnesse . ] the phisitians when 〈◊〉 cure an hurt member , do apply their stupes , to avoyd the sence of paine onely but 〈◊〉 ●…sease of the part which they are often fayn●…●…ut of . whether man had those perturbations in paradise , before his fall . chap. . 〈◊〉 is a good question whether our first parent , or parents ( for they were 〈◊〉 in mariage ) had those naturall affects ere they sinned , which wee shal bee ●…ed of when wee are perfectly purified . if they had them , how had they that ●…ble blisse of paradise ? who can be directly happy that either feares or for●… & how could they either feare or grieue in that copious affluence of blisse , 〈◊〉 they were out of the danger of death and sicknesse hauing althings that a ●…ll desired , and wanting althings that might giue their happinesse iust 〈◊〉 ●…fence ? their loue to god was vnmoued , their vnion sincere , and 〈◊〉 exceeding delightfull hauing power to inioy at full what they loued . 〈◊〉 in a peaceable avoydance of sinne , which tranquility kept out all ex●…●…oyance . did they desire ( thinke yee ) to tast the forbidden frute , and yet 〈◊〉 die ? god forbid we should thinke this to be where there was no sinne , 〈◊〉 a sinne to desire to breake gods command , and to forbeare it rather for 〈◊〉 ●…unishment then loue of iustice . god forbid i say that ere that sinne was , 〈◊〉 be verified of the forbiddē fruit which christ saith of a womā : whosoeuer 〈◊〉 ●…ter a woman to lust after her hath already committed adultery with her in his 〈◊〉 how happy were our first parents , being troubled with no perturbations 〈◊〉 nor no sickenesse of body ! euen so happy should all man-kind haue bin 〈◊〉 not transfused that misery which their sinne incurred , into their poste●… any of their seed had committed an act worthy of codemnation . and 〈◊〉 remayning , vntill , by the words increase and multiply , the number of 〈◊〉 ●…nat were fulfilled , then should a better haue beene giuen vs , namely 〈◊〉 the angells haue , wherein there is an eternall security from sinne 〈◊〉 : and so should the saints haue liued then after no tast of labour , sor●… death , as they shall do now in the resurrection , after they haue endured 〈◊〉 . l. vives . 〈◊〉 . ] the desire is a sinne aswell as the act not onely by the scriptures , but by the ●…ct discipline of humanity also . cic. philippic . . though there be no law against it , for 〈◊〉 ●…th not , if this man desire thus much land , let him be fined , as cato the elder pleaded 〈◊〉 ●…odians . the fall of the first man , wherein nature was made good , and cannot be repaired but by the maker . chap. . bvt god , foreknowing althings , could not but know that man would fall : therefore wee must ground our city vpon his prescience and ordinance , not vpon that which we know not , and god hath vnreuealed for mans sinne , could not disturbe gods decree , nor force him to change his resolue : god fore-knew and preuented both , that is , how bad man ( whome hee had made ) should become and what good hee meant to deriue from him , for all his badnesse . for though god bee said to change his res●… ( as the scriptures ( a ) tropically say that hee repented , &c. ) yet this is in respect of mans hope , or natures order , not according to his own prescience . so then god made man , vpright , and consequently well-willed : otherwise he could not haue beene vpright . so that this good will , was gods worke , man being there-with created . but the euill will , which was in man before his euill worke , was rather a fayling from the worke of god to the owne workes , then any worke at all . and therefore were the workes euill , because they were according to them-selues , and not to god , this euill will being as a tree bearing such bad fruite , or man himselfe , in respect of his euill will. now this euill will , though it do not follow , but oppose nature , being a falt : yet is it of the same nature that vice is , which cannot but bee in some nature : but it must bee in that nature which god made of nothing , not in that which he begot of himselfe , as his word is , whereby althings were made : for although god made man of dust , yet hee made dust of nothing , and hee made the soule of nothing , which he ioyned with the body , making full man. but euills are so farre vnder that which is good , that though they be permitted to bee for to shew what good vse gods prouident iustice can make of them , yet may that which is good , consist without them , as that true and glorious god him selfe , and all the visible resplendent heauens do , aboue this darkned & misty aire of ours : but euills cannot consist but in that which is good , for all the natures wherein they abide being considered as meere natures , are good . and euill is drawne from nature , not by abscission of any nature contrary to this or any part of this , but by purifiying of that onely , which was thus depraued . then ( b ) therefore is the will truely free , when it serueth neither vice nor sin . such god gaue vs , such we lost , and cannot recouer but by him that gaue it : as the truth saith : if the sonne free you , you shal be truly freed , it is all one as if hee should say : if the sonne saue you , you shal be truely saued , ( c ) for hee is the freer , that is the sauiour . wherefore ( d ) in paradise both locall , and spirituall man made god his rule to liue by , for it was not a paradise locall , for the bodies good , and not spirituall for the spirits : nor was it a spirituall 〈◊〉 the spirits good , and no locall one for the bodies : noe , it was both for both . but after that ( e ) that proud , and therefore enuious angell , falling through that pride from god vnto him-selfe , and choosing in a tiranicall vain glory ra●…r to rule then to be ruled , fell from the spirituall paradise , ( of whose fall , and 〈◊〉 fellowes , that therevpon of good angells became his , i disputed in my ninth booke 〈◊〉 god gaue grace and meanes ) hee desiring to creepe into mans minde by his ill-perswading suttlely , and enuying mans constancy in his owne fall chose the serpent , one of the creatures that as then liued hurtlesse with the man 〈◊〉 ●…oman in the earthly paradise , a beast slippery , and moueable , wreatchd ●…ots , and fit ( f ) for his worke , this hee chose to speake through : abusing it , 〈◊〉 subiect vnto the greater excellency of his angelicall nature , and making it 〈◊〉 ●…rument of his spirituall wickdnesse , through it he began to speake deceit●… vnto the woman : beginning at the meaner part of man-kind , to inuade the 〈◊〉 by degrees : thinking the man was not so credulous , nor so soone deluded 〈◊〉 would be , seing another so serued before him , for as aaron consented not by ●…sion , but yeelded by compulsion vnto the hebrewes idolatry , to make 〈◊〉 an idol , nor salomon ( as it is credible ) yeelded worship to idols of his owne ●…ous beleefe , but was brought vnto that sacriledge by his wiues perswa●… : so is it to bee thought , that the first man did not yeeld to his wife in this ●…ession of gods precept , as if hee thought shee said two ; but onely being ●…elled to it by this sociall loue to her , being but one with one , and both of 〈◊〉 ●…ture and kind , for it is not in vaine that the apostle saith : adam was not 〈◊〉 ●…iued : but the woman was deceiued : but it sheweth that the woman did 〈◊〉 the serpents words true , but adam onely would not breake company 〈◊〉 ●…is fellow , were it in sinne , and so sinned wittingly : wherefore the apostle 〈◊〉 not , he sinned not : but , he was not seduced , for hee sheweth that hee sinned 〈◊〉 : by one man sinne entred into the world ; and a little after more plainely : after ●…er of the transgression of adam . and those he meanes are seduced , that 〈◊〉 the first to be no sinn , which he knew to bee a sinne , otherwise why should 〈◊〉 , adam was not seduced ? but he that is not acquainted with the diuine se●… might therein be deceiued to conceiue that his sinne was but veniall . and 〈◊〉 in that the woman was seduced he was not , but this was it that ( i ) decei●… , that hee was to bee iudged , for all that he had this excuse . the woman 〈◊〉 gauest me to be with me , she gaue me of the tree , and i did eate , what need we 〈◊〉 then ? though they were not both seduced , they were both taken in sin 〈◊〉 the diuells captiues . l. vives . ●…ally . ( a ) say. ] figuratiuely . a trope ( saith quintilian , is the translation of one word 〈◊〉 the fit signification of another , from the owne : that god repented , is a metaphor , 〈◊〉 〈◊〉 figure that who so knowes not and yet would learne , for the vnderstanding of scrip●… not go vnto tully , or quintilian , but vnto our great declamers , who knowing not y● 〈◊〉 betweene gramar and rhetorike , call it all by the name of grammer . ( b ) then there●… 〈◊〉 that it is otherwise not free : for suppose it had not sinned : but because then it is ●…m the burden of all crimes , from all euill customes , and is no more molested by the 〈◊〉 invasions of vice . ( c ) he is the. ] they are both onely from god. ( d ) in paradise , ] par●… ●…asure and delight . man being placed in earthly paradise had great ioy corporally , 〈◊〉 greater spiritually : for without this , the bodies were painefull rather then pleasing : 〈◊〉 is the fountaine of delight , which being sad , what ioy hath man in any thing . ( e ) 〈◊〉 . ] enuy immediately succedeth pride by nature , for a proud man so loueth himselfe ●…eues that any one should excell him , nay equalize him , which when he cannot auoid ●…es them : whence it comes that enuy ●…itts chiefely amongst the highest honors , 〈◊〉 the peoples fauor doth not alwaies grace the prince alone . swetonius saith that cali●… 〈◊〉 the meanest , some for that the people fauored them , others for their forme or 〈◊〉 〈◊〉 the diuell enuy mans holding of so high a place , and this enuy brought death 〈◊〉 ●…d , ( f ) fit for . ] hee saith super genes . ad . lit . that the deuill was not permitted to 〈◊〉 other creature but this : that the woman might learne that from a poisonous crea●… 〈◊〉 nothing but poyson , pherecides the syrian saith the diuells were cast from hea●… 〈◊〉 , and that their chiefe was ophioneus , that is , serpentine . ( g ) subiect ] the diuell tooke the serpents body , and therfore was the serpent held the most suttle creature of all , as augustine saith vpon genesis . ( h ) sociall loue ] necessitudo , is oftne●… taken for loue and kinred then for need or necessity . ( i ) deceiued him ] adam was deceiued in 〈◊〉 , that he thought hee had a good excuse to appease gods wrath withal , in saying that he did it to gratifie his fellow , and such an one as god god had ordayned to dwell with him . of the quality of mans first offence . chap. . bvt if the difference of motion to sinne , that others haue from the first man , do trouble any one , and that other sinnes doe not alter mans nature , as that first transgression did : making him lyable to that death , torture of affect , and corruption which we all feele now , and he felt not at all nor should haue felt , but that he sinned : if this ( i say ) moue any one , hee must not thinke therefore , that it was a light 〈◊〉 that hee committed in eating of that fruite which was not ( a ) hurtfull at all , but onely as it was forbidden . for god would not haue planted any hurtfull thing in that delicate paradise . but vppon this precept was grounded obedience , ( b ) the mother and guardian of al the other vertues of the soule : to which it is good to be subiect , & pernicious to leaue ( leauing with it the creators wil ) and to follow ones own . this command then of for bearing one fruit when there were so many besides it , beeing so easy to obserue ; and so short to remember ( cheefely when the affect opposed not the wil ) which followed vppon the transgre●…on ) was the more vniustly broken , by how much it was the easier to keepe . l. vives . no●… ( a ) hurtfull ] of it selfe . ( b ) the mother ] god layes nothing vppon his creatures , men or angels , as if hee needed their helpe in any thing , but onely desireth to haue them in obedience to him . thence is the rule : obedience is better then sacrifice . hierome vpon the eleuenth chaper of ieremy , verse , . cursedis the man that heareth notthe wordes of this contract : not for the priuiledge of the nation ( sayth hee ) nor the wrong of 〈◊〉 , nor the leasure of the sab●…th : but for obedience it is that god is israels god , and they his people . likewise in isai. chap. . augustine wrote a work called de obedientia & hu●… . what ●…e hath said here he repeateth often . contra aduers. leg . & proph. l. . & de b●… 〈◊〉 . that in adams offence his euill will was before his euill worke . chap. . bvt euil began within them secretly at first , to draw them into open disobedi●…ce afterwardes . for there had beene no euill worke , but there was an euill will before i●… : and what could begin this euill will but pride , that is the beginning of all ●…rme ? and what 's pride but a peruerse desire of height , in forsaking him to whome the soule ought soly to adhere , as the beginning therof , to make the selfe 〈◊〉 the owne beginning . this is when it likes it selfe too well , or when it 〈◊〉 it selfe so , as it will abandon that vnchangeable good which ought to bee more delightfull to it then it selfe . this defect now is voluntary : for if the will remained firme in the loue of that superior firmest good which gaue it light to see it , and zeale to loue it ; it would not haue turned from that , to take delight in 〈◊〉 ●…fe , and therevpon haue bee come so ( a ) blinde of sight , and so ( b ) could of 〈◊〉 that either ( c ) shee should haue beleeued the serpents words as true , or 〈◊〉 ( d ) hee should haue dared to prefer his wiues will before gods command , 〈◊〉 to thinke that he offended but ( e ) venially , if hee bare the fellow of his life ●…pany , in her offence . the euill therefore , that is , this transgression , was no●… 〈◊〉 but by such as were euil before , such eate the fordidden fruit : there could b●…●…ill fruit , but from an euill tree , the tree was made euil against nature , for it 〈◊〉 become euil but by the vnnatural viciousnesse of the wil : & no nature can be ●…praued by vice , but such as is created of nothing . and therefore in that it is 〈◊〉 it hath it from god : but it falleth from god in that it was made of nothing . 〈◊〉 ●…n was not made nothing vpon his fall , but he was lessened in excellence by ●…ing to himselfe , being most excelling , in his adherence to god : whome hee ●…g , to adhere to , and delight in himselfe , hee grew ( not to bee nothing , but ) 〈◊〉 nothing . therefore the scripture called proud men , otherwise , ( f ) ●…es of them-selues . it is good to haue the heart aloft , but not vnto ones 〈◊〉 ●…hat is pride : but vnto god , that is obedience , inherent onely in the 〈◊〉 . ●…ility therfore there is this to be admired , that it eleuates the heart : and in ●…is , that it deiecteth it . this seemes strangly contrary , that eleuation shold 〈◊〉 , and deiection aloft . but godly humility subiects one to his superior : and 〈◊〉 ●…boue all ; therefore humility exalteth one , in making him gods subiect . ●…de the vice , refusing this subiection , falles from him that is aboue all , and ●…es more base by farre ( then those that stand ) fulfilling this place of the 〈◊〉 hast cast them downe in their exaltation . he saith not when they were 〈◊〉 they were deiected afterwards : but , in their very exaltation were they 〈◊〉 , their eleuation was their ruine . and therefore in that humility is so 〈◊〉 in , and commended to the citty of god that is yet pilgrime vpon earth , ●…hly extolled by ( g ) christ , the king thereof ; and pride , the iust con●…en by holy writ , to be so predominant in his aduersaies the deuill and 〈◊〉 : in this very thing the great difference of the two citties the godly , and ●…ly , with both their angells accordingly , lieth most apparant : gods ●…ing in the one , and selfe-loue in the other . so that the deuill had not 〈◊〉 ●…nkinde to such a palpable transgression of gods expresse charge , but 〈◊〉 will and ) selfe-loue had gotten place in them before , for hee deligh●… which was sayd ( h ) you shall be as gods : which they might sooner haue 〈◊〉 obedience and coherence with their creator then by proud opinion 〈◊〉 ●…ere their owne beginners , for the created gods , are not gods of them 〈◊〉 by participation of the god that made them , but man desiring more 〈◊〉 , and chose to bee sufficient in him selfe , fell from that all-suffici●… ●…en is the mischiefe , man liking him-selfe as if hee were his owne ●…d away from the true light , which if hee had pleased him-selfe with ●…ght haue beene like : this mischiefe ( say i ) was first in his soule , and 〈◊〉 drawne on to the following mischieuous act , for the scripture is 〈◊〉 , pride goeth before distruction , and an high minde before the fall : the 〈◊〉 ●…s in secret , fore runneth the fall which was in publike , the first being 〈◊〉 fall at all , for who taketh exaltation to bee ruine , though the defect 〈◊〉 ●…e place of height . but who seeth not that ruine lyeth in the expresse breach of gods precepts ? for therefore did god forbid it , that beeing done , ( i ) all excuse and auoydance of iustice might bee excluded . and therefore i dare say it is good that the proud should fall into some broad and disgracefull sinne thereby to take a dislike of them-selues , who fell by to much liking them-selues : for peters sorrowfull dislike of him-selfe , when he wept , was more healthfull to his soule then his vnsound pleasure that he tooke in him-selfe when hee presumed . therefore saith the psalme : fill their faces with shame , that they may seeke thy name o lord : that is that they may delight in thee and seeke thy name , who before , delighted in them-selues , and sought their owne . l. vives . so ( a ) blinde ] losing their light . ( b ) cold ] losing their heate . ( c ) she should ] here shee lackt her light , was blinde and saw not . ( d ) he should ] here he wanted his heate , and was cold , in neglecting gods command for his wiues pleasure . but indeed , they both want both : the woman had no zeale , preferring an apple before god : the man had no light , in casting himselfe and vs headlong he knew not whether . ( e ) uenially ] i doe not meane to dispute heere whether adams sinne were veniall or no : as bonauenture and scotus doe . i know his sinne was cappitall , and i am thereby wretched . ( f ) pleasures of ] pet. . . . ( the greekes call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but it is not so in peter : i onely name it from the latine . ) wis. . this vice therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or selfe-loue ; socrates calls it the roote of all enormity : it is the head of all pride , and the base of all ignorance . ( g ) christ ] who was made obedient to his father euen vnto death , to which he was led like a sheepe to the slaughter , and like a lamb when it is clipped , he was silent , neither threatning those that smote him , nor reproching those that reproched him : all hayle thou example of obedience , gentlenesse , mansuetude and modesty , imposed by thy father vnto our barbarous , brutish , ingratefull , impious mankinde . ( h ) you shall bee ] fulfill thy minde ( proud woman ) aduance thy selfe to the height : what is the vttermost scope of all ambitious desire ? to bee a god : why eate , and thou shalt be one . o thou fonde●… of thy sexe , hopest thou to be deified by an apple ? ( i ) all excuse ] no pretence , no shew , no imaginary reason of iustice would serue the turne . for the eye of gods iustice cannot bee blinded , but the more coullor that one layes vppon guilt before him , the fouler hee makes his owne soule and the more inexcusable . of the pride of the transgression , which was worse then the transgression it selfe . chap. . bvt pride that makes man seeke to coullor his guilt , is farre more damnable then the guilt it selfe is , as it was in the first of mankind . she could say , the serp●… beguilde me , and i did eate . he could say : the woman thou gauest me , she g●… 〈◊〉 of the tree , and i did eat : here is no sound of asking mercy , no breath of de●…ng helpe : for though they doe not deny their guilt , as caine did , yet their p●…e seekes to lay their owne euill vpon another , the mans vpon the woman , and hers vppon the serpent . but this indeed doth rather accuse them of worse then acquit them of this , so plaine and palpable a transgression of gods commaund . for the womans perswading of the man , and the serpents seducing of the 〈◊〉 to this , doth no way acquit them of the guilt : as if there ( a ) were 〈◊〉 thing to be beleeued , or obeyed before god , or rather then the highest . l. vives . as if there ( a ) were ] there is nothing to be beleeued rather then god , or to be este●… 〈◊〉 god but the woman beleeued the serpent rather then god , and the man preferred his 〈◊〉 god. of the iust reward that our first parents receiued for their sinne . chap. . ●…refore because god , ( that had made man , according to his image , placed 〈◊〉 in paradise , aboue all creatures , giuen him plenty of althings , and layd 〈◊〉 nor long lawes vpon him , but onely that one breefe command of obe●… to shew that himselfe was lord of that creature whome free ( a ) seruice 〈◊〉 ●…itted ) was thus contemned : therevpon followed that iust condemnation 〈◊〉 ●…h , that man , who might haue kept the command , and beene spirituall 〈◊〉 , became now carnall in mind : and because , hee had before delighted 〈◊〉 ●…ne pride , now hee tasted of gods iustice : ( b ) becomming not as he de●…●…lly in his owne power , but falling euen from him-selfe , became his slaue 〈◊〉 ●…ght him sinne , changing his sweete liberty into wretched bondage , be●…●…gly dead in spirit , and vnwilling to die in the flesh , forsaking eternall 〈◊〉 condemned to eternall death , but that gods good grace deliuered him . 〈◊〉 holds this sentence too seuere , cannot proportionate , the guilt incurring 〈◊〉 ( c ) the easinesse of auoyding it : for as abrahams obedience is highly extol●…●…cause the killing of his sonne ( an hard matter ) was commaunded him , so 〈◊〉 ●…ir disobedience in paradise , so much the more extreame , as the precept 〈◊〉 to performe . and as the obedience of the second was the more rarely 〈◊〉 , in that he kept it vnto the death : so was that disobedience of the first 〈◊〉 more truely detestable , because he brake his obedience to incurre death : 〈◊〉 the punishment of the breatch of obedience is so great , and the pre●…●…ly kept , who can at full relate the guilt of that sinne that breaketh it , 〈◊〉 ●…ither in aw of the commanders maiesty , nor in feare of the terrible 〈◊〉 following the breatch ? 〈◊〉 to speake in a word , what reward , what punishment is layd vpon diso●… , but disobedience ? what is mans misery , other then his owne diso●… to himselfe : that seeing ( e ) he would not what he might , now he cannot 〈◊〉 would ? for although that in paradice , all was not in his power during 〈◊〉 ●…dience , yet then he desired nothing but what was in his power , and so did 〈◊〉 would . 〈◊〉 ●…w , as the scripture saith , and wee see by experience , man is like to vanity , 〈◊〉 can recount his innumerable desires of impossibilites , the flesh , and the 〈◊〉 , that is himselfe , disobeying the will , that is himselfe also , for his minde 〈◊〉 ●…led , his flesh payned , age and death approcheth , and a thousand other 〈◊〉 seaze on vs against our wills , which they could not do , if our nature were 〈◊〉 obedient vnto our will. and the flesh suffereth ( g ) some-thing , that hin●…●…e seruice of the soule , what skilleth it whence , as long as it is gods al●… iustice , to whome we would not bee subiect , that our flesh should not be 〈◊〉 to the soule , but trouble it whereas it was subiect wholy vnto it before , 〈◊〉 we in not seruing god , do trouble our selues and not him ? for hee 〈◊〉 〈◊〉 ●…ice , as wee neede our bodies ▪ and therefore it is our 〈◊〉 to 〈◊〉 body , not any hurt to him in that wee haue made it such a body . be 〈◊〉 those that wee call fleshly paines , are the soules paines , in , and from the flesh , for what can the flesh either feele , or desire without the soule ? but when wee say the flesh doth eyther , wee meane either the man ( as i sayd before ) or some part of the soule that the fleshly passion affecteth , either by sharpnesse , procuring paine and griefe , or by sweetnes producing pleasure . but fleshly paine is onely an offence giuen to the soule by the flesh , and a ( h ) dislike of that passion that the flesh produceth : as that which we call sadnesse , is a distast of things befalling vs against our wills : but feare commonly forerunneth sadnesse , & that is wholly in the soule , and not in the flesh : but whereas the paine of the flesh is not fore-run by any fleshly feare , felt in the flesh before y● paine : ( i ) pleasure indeed is vsher'd in by certaine appetites felt in the flesh , as the desires therof : such is hunger & thirst and the venereall affect vsually called lust : whereas ( k ) lust is a general name to all affects that are desirous : for ( l ) wrath is nothing but a lust of reuenge , as y● ancient writers defined it : although a mā somtimes without sence of reuenge will be angry at sencelesse things ; as to gag his pen in anger when it writes badly , or so : but euen this is a certaine desire of reuenge , though it be reasonlesse , it is a certaine shadow of returning euill to them that doe euill . so then wrath is a lust of reuenge , auarice a lust of hauing money , obstinacy a lust of getting victory , boasting a lust of vaine glory ; and many such lusts there are : some peculiarly named , and some namelesse : for who can giue a fit name to the lust of soueraignty , which notwithstanding the tyrants shew by their intestine warres , that they stand well affected vnto ? l. vives . 〈◊〉 〈◊〉 ( a ) seruice ] for to be gods seruant is to be free , nay to be a king. ( b ) becomming 〈◊〉 〈◊〉 ●…he best reading . ( c ) the easinesse ] my friend nicholas valdaura told me that he had 〈◊〉 〈◊〉 ●…hor ( i know not whome ) that the fruit that adam eate was hurtfull to the body ; 〈◊〉 was rather an aggrauation of adams sinne , then any likelyhood of truth . ( d ) second man ] christ called by paule , the second man , of heauen , heauenly , as adam the first was of earth , earthly . ( e ) he would not ] torences saying in andria : since you cannot haue that you desire , desire that which you may haue . ( f ) mind ] there is in the soule ( mens ) belonging to the reasonable part , and animus , belonging to the sensuall , wherein all this tempest of affects doth rage . ( g ) something ] wearinesse and slownesse of motion , whereby it cannot go cheer●… to worke , nor continue long in action . ( h ) a dislike ] or a dislike of the euill procured by the passion . ( i ) pleasure ] herevpon saith epiourus , desire censureth pleasure , pleasures are best being : but seldome vsed , saith iunenall ; voluptates commendat rarior vsus . ( k ) lust 〈◊〉 a generall ] we shewed this out of tully , it comes of libet , that extended it selfe vnto all de●… that are not bounded by reason . ( l ) wrath is ] tusc. quest . . wrath is a desire to punish 〈◊〉 by whome one thinketh he is wronged . it is a greeuing appetite of seeming reueng , 〈◊〉 〈◊〉 〈◊〉 . rhet. lib . 〈◊〉 〈◊〉 euill of lust : how the name is generall to many vices , but proper vnto venereall concupiscence . chap. . although 〈◊〉 〈◊〉 there be many lusts , yet when we read the word , 〈◊〉 , alone , 〈◊〉 〈◊〉 of the obiect , we comonly take it for the vncleane 〈◊〉 of the generatiue parts . for this doth sway in the whole body , mouing 〈◊〉 ●…ole man , without , and within , with such a commixtion of mentall af●…●…d carnall appetite , that hence is the highest bodily pleasure of all prod●…d : so that in the very ( a ) moment of the consummation , it ouer-whel●… almost all the light , and power of cogitation . and what wise and godly 〈◊〉 there , who beeing marryed , and knowing ( as the apostle sayth ) how 〈◊〉 his vessell in holynesse and honour , and not in the lust of concupiscence , as 〈◊〉 ●…es doe which know not god , had not rather ( if hee could ) begette his d●…n without this lust : that his members might obey his minde in this acte 〈◊〉 ●…pagation , as well as in the lust , and be ruled by his will , not compelled 〈◊〉 ●…upiscence ? but the louers of these carnall delightes them-selues can●…●…e this affect at their wills , eyther in nuptiall coniunctions , or wic●…●…purities : the motion wil be sometimes importunate , agaynst the will , 〈◊〉 ●…e-times immoueable when it is desired : and beeing feruent in the 〈◊〉 , yet wil be frozen in the bodye : thus wondrously doth this lust sayle 〈◊〉 both in honest desire of generation , and in lasciuious concupiscence : ●…imes resisting the restraynt of the whole minde , and some-time ●…ng it selfe , which beeing wholly in the minde , and no way in the bo●…●…e same time . l. vives . 〈◊〉 ( a ) moment ] therfore hippocrates sayd that carnal copulation was a little epilepsy , ●…ng sicknes . architas the tarentine to shew the plague of pleasure , bad one to ima●… man in the greatest height of pleasure that might be : and auerred that none would 〈◊〉 to bee voyd of all the functions of soule , and reason as long as delight lasted . of the nakednesse that our first parents discouered in them-selues after their sinne . chap. . 〈◊〉 〈◊〉 man ashamed of this lust , and iustly are those members ( which lust 〈◊〉 or suppresses against our wils , as it lusteth ) called shamefull : before ●…ed they were not so . for it is written , they were both naked and were not 〈◊〉 , not that they saw not the nakednesse , but because their nakednesse was 〈◊〉 shamefull : for lust did not as yet moue these partes against their wils : 〈◊〉 the disobedience of the flesh as yet made a testimony of the disobedi●… 〈◊〉 . they were not made blind as ( a ) the rude vulgar thinke , for the 〈◊〉 the creatures whom he named , & the woeman saw , that the tree was good 〈◊〉 and pleasing to the eyes . their eyes therefore were open , but they were 〈◊〉 opened , that is , occupyed , in beholding what good the garment of 〈◊〉 ●…estowed vpon them , in keeping the knowledge of the members rebel●…●…inst the will from them : which grace beeing gone , that disobedience 〈◊〉 bee punished by disobedience , there entred a new shame vppon those 〈◊〉 motions that made their nakednesse seeme vndecent : this they obser●…●…d this they were ashamed off thence it is , that after that they had 〈◊〉 the commaund , it was written of them , then the eyes of them both ●…ed , and they knew that they were naked , and they sowed fig-tree 〈◊〉 together and made them-selues breeches . their eyes were opened , not to see , for they saw before : but to discerne betweene the good that they had lost and the euill that they had incurred . and therefore the tree was called the tr●… of the knowledge of good and euill , because if it were tasted of against the precept by them , it should let them see this difference , for the paine of the disease being knowne , the pleasure of health is the sweeter . so , they knew that they were naked : naked of that grace that made their bodily nakednesse innocent , and vnresting the wil of their minds . this knowledge they got , happy they if they had kept gods precepts , and beleeued him , and neuer come to know the hurt of faithlesse disobedience . but then being ashamed of this fleshly disobedience that vpbrayded theirs vnto god , they sowed fig-tree-leaues together , and made them breetches , or couers for their priuities . the latine word is ( b ) campestria , taken from the vestures wherewith the youthes that wrastled , or exerced themselues naked in the field ( in campo ) did couer their genitories withall , being therefore called by the vulgar , campestrati . thus their shamefastnesse wisely couered that which lust disobediently incited as a memory of their disobedient wills iustly herein punished : and from hence , all mankind , arising from one originall , haue it naturally in them to keepe their priuities couered ; that euen some of the ( c ) barbarians will not bath with them bare , but wash them in their couertures . and whereas there are some philosophers called gymnosophists because the liue naked in the ( d ) close deserts of india ; yet do they couer their genitalls , whereas all the rest of their bodies , are bare . l. vives . the ( a ) rude vulgar . ] because it is written he did eate : and then the eyes of them both were opened . gen. . ( b ) campestria . ] so learned writers call breetches . horace . in epist. penula solst it io , campestre niualibus auris . a cloke for heat , and bretches for the cold . acron vpon this place saith it couereth nothing but the priuities . cato sat in iudgement ( saith one ) without a coate , onely hauing on a payre of bretches vnder his gowne , because it was sommer : and so went hee downe into the court , and pleaded . ascon . in orat. pro m. scaur . some take capistrum for campestre , being nothing neare it . nor can i see why petrus do ●…talibus in his historia scholastica should say that bretches were not inuented in noes time . ( c ) barbarian , ] it was a foule shame for a lydian or any other barbarian to bee seene naked by his fellowes . herodot , in clio. the romaines neuer washed the father with the sonne in law nor the father with his owne sonne if hee were not aboue fifteene yeares of age . this was an old custome cic. offi. li. . ( d ) . close deserts . ] close and deserts , both , to comend their shamefastnes , for nothing neede bee ashamed of the sonnes sight , much lesse of a darke and ●…y desert , but how come these gymnosophists in india . philostratus placing them in ethiopia , neare to nilus . ( in vita appollonii elianci . ) and hierome also followes him saying . returning to alexandria , he went into ethyopia , to see the gymnosophists , and that famous table of the 〈◊〉 , 〈◊〉 the sande . but pliny , solinus , strabo , apuleius , prophiry and others , place the gy●…sophists in india neare vnto the riuer indus , in the region called indoscythica , yet philostratus is not deceiued , for their originall is from india , wherein strabo saith there were two sorts of philosophers . the ciuill , or such as vsed the cities , called brachmans , ( and those wore linnen , and beasts skins : they bathed with apolonius , as phylostratus saith , and one of them tooke a letter out of his cappe and gaue it to a woman whose sonne was-troubled with an euill spirit : ) the 〈◊〉 were such as liued in the woods , naked , or sometimes clothed with leaues , and barkes of 〈◊〉 ●…hey called them hermans , or gymnosophists , and from those came they of ethiopia . for 〈◊〉 ●…bitants vpon indus are reported to haue come vpon ethiopia with an huge power , & 〈◊〉 to haue taken vp dwellings vpon nilus bankes : and this they named india also , and 〈◊〉 their hermans or gymnosophists thether : so that the name grew common to both ●…dorus lib. . relating the ethiopians customes , sayth that some went all naked , some 〈◊〉 their priuities with foxe tayles , and some had breeches made of hayre : and strabo●…th ●…th a story of eight slaues that the ambassadors of those countries gaue vnto caesar , all 〈◊〉 for their priuities , which they couered with breeches . of the shame that accompanyeth copulation , as well in common as in marryage . chap. . 〈◊〉 the act of lust , not onely in punishable adulteries , but euen in the vse of ●…lots which the ( a ) earthly citty alloweth , is ashamed of the publike 〈◊〉 although the deed be lyable vnto no payne of law : and the stewes them●…●…ue their secret prouisions for it , euen because of naturall shame : thus 〈◊〉 ●…asier for vnchastnesse to obtayne permission , then for impudence to giue 〈◊〉 ●…ke practise . yet such as filthy them-selues , will call this filthynesse , and 〈◊〉 they loue it , yet ( b ) dare not professe it . but now for copulation in mar●…●…hich according to the lawes of matrimony , must bee vsed for propaga●…●…ke : doth it not seeke a corner for performance , though it bee honest , and 〈◊〉 ? doth not the bridegroome turne all the feast-maisters , the attendants , ●…que , and all other out of his chamber , before he begin to meddle with 〈◊〉 . and as ( c ) that great author of romaine eloquence sayd , whereas all 〈◊〉 deeds desire the light , that is loue to bee knowne : this onely 〈◊〉 so to bee knowne , that it shameth to bee seene . for who know●… what the man must do to the woman to haue a child begotten , seeing the 〈◊〉 sollemnly married for this end ? but when this is done , the children them●… , if they haue any before , shall not knowe . for this acte doth desire 〈◊〉 ) ●…ight of the minde , yet so as it flyeth the view of the eye : why , but 〈◊〉 because that this lawfull act of nature , is ( from our first parents ) ac●…nied with our penall shame ? l vives . 〈◊〉 ●…thly ( a ) citty ] for it was lawfull to haue an whore , or a concubine . de concub. ●…t . lib. . augustine sheweth plainly that romes old ciuill law allowed much that 〈◊〉 prohibited . this they gain-say that seeke to adapt heatheisme to christianity , and 〈◊〉 so long , that corrupting both , and disliking eyther , they wil proue neyther good 〈◊〉 good christians . ( b ) dare not professe ] this is ciceroes proofe , that pleasures are not 〈◊〉 all good loues to be published , and he that hath it may glory in it : but none dare 〈◊〉 bodily pleasures . ( c ) that great author ] [ our passauantius hath sayd nothing along ●…ere he speaks : who this was ( sayth he ) mine expositor settes not downe : nor can i tel●… 〈◊〉 , or i 'le not beleeue ye : yet , faith , who can be so hard hearted as not to beleeue him 〈◊〉 swearing , when hee confesseth plainely hee knowes not , cheefely in that which wee 〈◊〉 ●…ily beleeue hee knew not indeed , though he should sweare neuer so fast that hee 〈◊〉 troth mine honest passauant , thou mightst do better to haue followed thy ▪ names 〈◊〉 , and haue made no stand at all here . ] but lucan lib. . cals tully thus , and the 〈◊〉 quoted by augustine are his . tusc. q. l. . ( d ) sight ] that the mindes but not the eies 〈◊〉 behold and iudge of the effect . that the motions of wrath and lust are so violent that they do necessarily require to be suppressed by wisedome : and that they were not in our nature , before our fall depraued it . chap. . heere-vppon the most accute and iudicious philosophers held wrath , and lust to be two vicious partes of the minde : because they moued man without all order and measure to actes vncondemned by wisedome , and therefore needed to be ouer-swayed by iudgement and reason : which ( a ) third part of the soule , they placed as in a tower , to bee soueraigne ouer the rest , that this commaunding , and they obeying , the harmony of iustice might bee fully kept in man. these partes which they confesse to bee vicious in the most wise , and temperate man , so that the minde had neede still to tye them from exorbitance to order : & allowe them that liberty only which wisedome prescribeth , as ( b ) wrath in a lust repulse of wrong , and lust in propagation of ones of spring : these i say were not vicious at all in man whilest hee liued sinlesse in paradise . for they neuer aymed at any thing besides rectitude , reason directing them without raynes . but now when-soeuer they moue the iust and temperate man they must bee hamperd downe by restraynt , which some do easily , and others with great difficulty : they are now no partes of a sound , but paynes of a sicke nature . and whereas shamefastnesse couereth not wrath , nor other affects , in their immoderate actes , as it doth lusts : what is the reason but that it is not the affect but the assuming will that moues the other members , performing those affectionate actes , because it ruleth as cheefe in their vse ? for hee that beeing angry , rayles , or strikes , could not doe it but that the tongue and the hand are appointed to doe so by the will , which moues them also when anger is absent ; but in the members of generation , lust is so peculiarly enfeoffed , that they cannot moue , if it be away , nor stirre vnlesse it ( beeing eyther voluntary , or forcibly excited ) doe mooue them . this is the cause of shame and auoydance of beholders in this acte : and the reason why a man beeing in vnlawfull anger with his neighbour , had rather haue a thousand looke vppon him , then one when hee is in carnall copulation with his wife . l. vives . vvhich ( a ) third part ] plato in his timaeus following timaeus the locriā , & other pythagorists diuides the soule into three parts : and in his de rep. he places anger in the heart , concupiscence in the liuer and spleene , and reason the lady and gouernesse of the worke ( as claudian sayth ) in the brayne , ( b ) wrath in a iust ] it was called the whetstone of valor , & the rayser of iust and vehement affects against the foe , or a wicked cittizen . cicero . seneca de ira. of the vaine obscaenity of the cynikes . chap. . this the dogged phylosophers , that is , the cynikes obserued not , auerring , that truly dogged , vnpure and impudent sentence against mans shamefastnesse , that the matrimoniall acte beeing lawfull , is not shame , but ought , if one lust , to bee done in the streete . euen very naturall shame subuerted this soule error . for though diogenes is sayd to doe thus once , glorying that his impudence would make his secte the more famous : yet afterwards the cynikes le●…t it , and shame preuailed more with them , as they were 〈◊〉 ▪ then that absurd error to become like dogges . and therefore i thinke that 〈◊〉 , or those that did so , did rather shewe the motions of persons in copulation ●…o the beholders that saw not what was done vnder the cloake , then that 〈◊〉 performed the venereall act in their viewe indeed . for the philosophers 〈◊〉 not ashamed to make shew of copulation there , where lust was ashamed to ●…e them . wee see there are cynikes to this daie , ( b ) weareing cloakes , ●…aring clubbes , yet none of them dare doe this : if they should , they would 〈◊〉 all the streete vpon their backes either with stones , or spittle . question 〈◊〉 therefore mans nature is iustlie ashamed of this act : for that disobedience , whereby the genitall members are taken from the wills rule and giuen ●…s , is a plaine demonstration of the reward that our first father had for his 〈◊〉 : and that ought to bee most apparant in those partes , because thence is 〈◊〉 ●…ture deriued which was so depraued by that his first offence : from which 〈◊〉 〈◊〉 is freed , vnlesse that which was committed for the ruine of vs all ( wee 〈◊〉 then all in one ) and is now punished by gods iustice , beeing expiated in 〈◊〉 one by the same gods grace . l. vives . 〈◊〉 ( a ) cynikes ] of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dogge . antisthenes , socrates his scholler was their author . ●…ir fashions were to reuile , and barke at all men , to bee obscene in publike , without ●…g , and to beget all the children they could : finally , what euer we are ashamed to doe 〈◊〉 secret , that would they doe openly : yet were they great scorners of pleasures , and of 〈◊〉 matters , yea euen of life . of this sect were ( as i said ) antisthenes , the author , diogenes 〈◊〉 , crates of thebes , and menippus of phaenice . tully saith their manners were 〈◊〉 ●…ill and abhominable . in offic . ( b ) wearing cloakes ] the cloake was the greekes 〈◊〉 ●…t , as the gowne was the romanes . the cynikes wore old tattered cloakes , and 〈◊〉 in their hands : augustine calls them clubbes . herein they bost that they are like 〈◊〉 , their tattered robe being like his lyons-skin , their staffe like his club , and their 〈◊〉 ●…sures , as his were monsters . lucian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there are epistles vnder diogenes 〈◊〉 , that say these garments are vnto him in the same stead that a kings are to him : his 〈◊〉 his mantle , and his staffe , his scepter . the donatists , and the circumcelliones ( beeing 〈◊〉 both of one stampe ) in augustines time went so cloaked , and bare clubbes , to destroy 〈◊〉 christians withall . of the blessing of multiplication before sinne , which the transgression did not abolish but onely lincked to lust . chap. . ●…d forbid then that we should beleeue , that our parents in paradise should ●…e full-filled that blessing . increase and multiply , and fill the earth : in that 〈◊〉 made them blush and hide their priuities : this lust was not in them vntill 〈◊〉 ●…ne : and then , their shame fast nature , hauing the power and rule of the 〈◊〉 ▪ perceiued it , blushed at it , and couered it . but that blessing of marriage , ●…rease , multiplication , and peopling of the earth ; though it ▪ remained in 〈◊〉 after sin , yet was it giuen them before sin to know , that procreation of 〈◊〉 ●…onged to the glory of mariage , & not to the punishment of sin . but the 〈◊〉 are now on earth , knowing not that happinesse of paradise , doe thinke ●…dren cannot be gotten , but by this lust which they haue tried , this is that 〈◊〉 honest mariage ashamed to act it . 〈◊〉 ( a ) reiecting & impiously deriding the holy scriptures that say they were ●…d of their nakednesse after they had sinned , & couered their priuities , and ( b ) others though they receiue the scriptures , yet hold that this blessing , increase and multiply , is meant of a spirituall , and not a corporall faecundity : because the psalme saith , thou shalt multiply vertue in my soule , and interprete the following words of genesis , and fill the earth and rule ouer it , thus : earth , that is the flesh which the soule filleth with the presence , and ruleth ouer it , when it is multiplied in vertue : but that the carnall propagation cannot bee performed without that lust which arose in man , was discouered by him , shamed him , and made him couer it , after sinne : and that his progeny were not to liue in paradise , but without it , as they did : for they begot no children vntill they were put forth of paradise , and then they did first conioyne , and beget them . l. vives . others ( a ) reiecting ] the manichees , that reiected all the olde testament , as i sayd elsewhere . ( b ) others though ] the adamites that held that if adam had not sinned there should haue beene no marying . ( c ) thou shalt multiply ] the old bookes reade , thou shalt multiply me in soule , by thy vertue . and this later is the truer reading , i thinke , for aug. followed the . and they translate it so . that god first instituted , and blessed the band of mariage . chap. . bvt wee doubt not at all , that this increase , multiplying and filling of the earth , was by gods goodnesse bestowed vpon the marriage which hee ordeined in the beginning , ere man sinned , when hee made them male and female ; sexes euident in the flesh . this worke was no sooner done , but it was blessed : for the scripture hauing said . he created them male , and female , addeth presently : and god blessed them , saying , increase and multiply &c. ( a ) all which though they may not vnfitly be applied spiritually , yet male and female can in no wise be appropriate to any spirituall thing in man : not vnto that which ruleth , and that which is ruled : but as it is euident in the reall distinction of sexe , they were made male and female , to bring forth fruite by generation , to multiply and to fill the earth . this plaine truth none but fooles will oppose . it cannot bee ment of the spirit ruling , and the flesh obeying , of the reason gouerning and the affect working : of the contemplatiue part excelling , and the actiue seruing , nor of the mindes vnderstanding and the bodies sence : but directly , of the band of marriage , combining both the sexes in one . christ being asked , whether one might put away his wife for any cause , because moses by reason of the hardnesse of their hearts suffred them to giue her a bill of diuorce , answered saying , haue you not read , that he which made them at the beginning , made them male and female ? and sayd for this cause shall ●…man leaue father and mother and sleaue vnto his wife , and they tvvaine shal be one flesh ? so that now they are no more two but one . let no man therefore sunder what god hath coupled together . sure it t s therefore that male and female were ordained at the beginning in the same forme , and difference that mankinde is now in . and they are called one , either because of their coniunction , or the womans originall , who came of the side , of man : for the apostle warnes all maried men by this example , to loue their wiues . l. vives . all ( a ) which ] there is nothing in the scripture but may bee spiritually applied : yet must we keepe the true , and real sence , otherwise we should make a great confusion in religion : for the heretiques , as they please , wrest all vnto their positions . but if god , in saying increase , &c. had no corporall meaning , but onely spirituall , what remaines but that we allow this spirituall increase vnto beasts , vpon whom also this blessing was laide ? whether if man had not sinned , he should haue begotten children in paradice , and vvhether there should there haue beene any contention betvveene chastity and lust . chap. . bvt he that saith that there should haue beene neither copulation nor propagation but for sinne , what doth he els , but make sinne the originall of the holy number of saints ? for if they two should haue liued alone , not sinning , seeing sinne ( as these say ) was their onely meane of generation , then veryly was sinne necessary , to make the number of saints more then two . but if it bee absurd to hold this , it is fit to hold that , that the number of gods cittizen●… should haue beene as great , then , if no man had sinned , as now shal be gathered by gods grace out of the multitude of sinners , as long ( a ) as this worldly multiplication of the sonnes of the world ( men ) shal endure . and therefore that marriage that was held fit to bee in paradice , should haue had increase , but no lust , had not sinne beene . how this might be , here is no fit place to discusse : but it neede not seeme incredible that one member might serue the will without lust then , so many seruing it now . ( b ) do wee now mooue our hands and feete so lasily when wee will vnto their offices , without resistance , as wee see in our selues , and others , chiefely handicraftesmen , where industry hath made dull nature nimble ; and may wee not beleeue that those members might haue serued our first father vnto procreation , if they had not beene seazed with lust , the reward of his disobedience , as well as all his other serued him to other acts ? doth not tully , disputing of the difference of gouerments ( in his bookes of the common-weale ) and drawing a simyly from mans nature , say , that they ( c ) command our bodily members as sonnes , they are so obedient , and that wee must keepe an harder forme of rule ouer our mindes vicious partes , as our slaues ? in order of nature the soule is aboue the body , yet is it harder to rule then the body . but this lust whereof we speake is the more shamefull in this , that the soule doth neither rule it selfe therein , so that it may not lust ; nor the body neither , so that the will rather then lust might mooue these parts , which if it were so were not to bee ashamed of . but now , it shameth not in other rebellious affects , because when it is conquered of it selfe , it conquereth it selfe , ( although it bee inordinately and vitiously ) for although these parts be reasonlesse , that conquere it , yet are their parts of it selfe , and so as i say , it is conquered of it selfe . for when it conquereth it selfe orderly , and brings al the parts vnder reason , this is a laudable and vertuous conquest , if the soule bee gods subiect . but it is lesse ashamed when it obeyeth not the vicious parts of it selfe , then when the body obeyeth not it , because it is vnder it , dependeth of it , and cannot liue without it . but the other members beeing all vnder the will , without which members nothing can bee performed against the will , the chastity is kept vnviolated : but the delight in sin is not permitted . ( d ) this contention , fight , and altercation of lust and will , this neede of lust to the sufficiency of the will , had not beene layd vpon the wed-locke in paradise , but that disobedience should bee the plague to the sinne of disobedience : other wise these members had obeied their wills aswell as the rest . ( e ) the seede of generation should haue beene sowne in the vessell , as corne is now in the fielde . what i would say more in this kinde , modesty bids me forbeare alittle , and first aske ( f ) pardon of chas●…e eares : i neede not doe it , but might proceed in any discourse pertinent to this theame , freely , and without any feare to bee obscene , or imputation of impurity to the words , being as honestly spoken of these as others are of any other bodily members . therefore he that readeth this with vnchaste suggestions , let him accuse his owne guilt , not the nature of the question : and obserue hee the effect of turpitude in him-selfe , not that of necessity in vs : which the chaste and religious reader will easily allow vs , to vse in confuting of our experienced ( not our credulous ) aduersary , who drawes his arguments from proofe not from beleefe . for hee that abhorreth not the apostles reprehension of the horrible beastlinesse of women , who peruerted the naturall vse and did against nature , will reade this without offence , especially seeing wee neither rehearse nor reprehend that damnable bestiality , that hee condemnes , but are vpon discouery of the affects of humaine generation , yet with avoydance of obscene tearmes , as well as hee doth avoide them . l. vives . as long ( a ) as ] in this world , the sonnes thereof beget , and the sonnes thereof are begotten : but by christs mercy they become the sonnes of the kingdome , they are generate , by sinne , and regenerate by grace . ( b ) do wee not ] this is the common opinion of the schooles . sent. lib. . dist . . but some of the greekes doe hold , that generation should haue beene both without sinne and copulation : which is not likely . for to what end then was the difference of sexe and the members of generation giuen . ( c ) command ] for wee doe farre more easily rule our body then the rebellious affects of the soule , which warre perpetually with reason , so that the soule rules the body with more ease then it doth the inferior part of it selfe . ( a ) this contention ] aquinas doth not depriue the marriage in paradise of all pleasure , but alloweth it that which is pure , and chaste , and farre vnlike to our obscene and filthy delight in copulation . ( r ) uessell ] or generatiue field : put for the place of conception : as uirgil doth . hoc faciunt , nimio ne luxu obtusior vsus , sit genitali aruo . ( f ) pardon ] so we doe being to speake of obscene matters : with such words as these , sauing your reuerence , or , sauing your presense . so doth pliny in his preface , beeing to insert words of barbarisme , rusticity , and bluntnesse , into his worke . that our first parents , had they liued without sinne , should haue had their members of generation as subiect vnto their wills , as any of the rest . chap. man therefore should haue sowne the seede , and woman haue receiued it , as neede required , without all lust , and as their wills desired : for as now wee are , our articulate members doe not onely obey our will , our hands , or feete , or so , but euen those also that we mooue , but by small sinewes , and tendones , we contract and turne them as wee list : as you see in the voluntary motions of the mouth and face . and the ( a ) lungs , the softest of all the intrailes but for the marrow , and therefore placed in the arches of the breast far more safely to take in and giue out the breath , and to proportionate the voice , doe serue a mans will entirely , like a paire of smiths , or organs bellowes : to breath , to speake , to cry , or to sing . i omit that it is naturall in some creatures if they feele any thing bite them , to mooue the skin there where it bites , and no where else : shaking off not onely flies , but euen dartes or shaftes by this motion of the skinne . man cannot doe this : what then ? could not god giue it vnto what creatures hee listed ? euen so might man haue had the obedience of his lower parts , which his owne disobedience debarred . for god could easily haue made him withall his members subiected to his will , euen that which now is not mooued but by lust : for we see some mens natures farre different from other some : acting those things strangely in their bodies , which others can neither do nor hardly will beleeue . ( c ) there are that can mooue their eares , one or both , as they please : there are that can mooue all their haire towards their fore-head , and back againe , and neuer mooue their heads . there are that can swallow yee twenty things whole , and contracting but their guts a little , giue you euery thing vp as whole as if they had but put it into a bagge . ( d ) there are that can counterfeite the voices of birds & other men , so cunningly , that vnlesse you see them you cannot discerne them for your hearts . ( e ) there are that can breake winde back-ward so artificially , that you would thinke they sung . ( f ) i haue seene one sweat when hee listed , and it is sure that ( g ) some can weepe when they list , and shed teares , plentifully . but it is wonderfull that diuers of the brethren ( h ) tried of late in a priest called restit●…tus , of the ( i ) village of ( k ) calamon , who when he pleased ( and they requested him to shew them this rare experiment ) ( l ) at the fayning of a lamentable sound 〈◊〉 himselfe into such an extasie , that hee lay as dead , sencles of all punishing , ●…cking , nay euen of burning , but that he felt it sore after his awaking . and this 〈◊〉 was found to be true , and ( m ) not counterfeite in him , in that he lay still without any breathing : yet hee sa●…d afterward , that if one spake aloude , hee thought he heard him , as if hee were a sarre off . seeing therefore that in this 〈◊〉 of ours , the body serueth the will in such extraordinary affects ; why should we not beleeue that before his disobedience , the first man might haue had his meanes and members of generation without lust ? but hee taking delight in himselfe , was left by god vnto himselfe , and therefore could not obey himselfe , because hee would not obey god. and this prooues his misery the plainer , in that he cannot liue as he would : for if he would doe so , he might thinke himselfe ●…ppy : ( n ) yet liuing , in obscenity , he should not be so indeed . l. vives . th●… ( a ) lungs ] the marrowe is not vsually taken for any part of the intrailes . it is obserued that tully , and the most learned latinists , vse pulmo continually in the plurall number : i 〈◊〉 it is because it is parted into two fillets or lappets : but celsus , persius and lactantius 〈◊〉 it in the singular . ( b ) to take in ] for there goeth a pipe from the lungs into the mouth , cal●… as●…ra arteria by celsus , and gurgulio by lactantius [ the weasand-pipe ] and through this 〈◊〉 breath goeth in and out : for that is the proper function thereof . arist. histor. animall . lib. 〈◊〉 ( c ) there are ] aristotle saith that man only of all creatures cannot moue his eares , that is , he 〈◊〉 moue thē voluntarily , as horses , &c. do . ( d ) there are that ] plutarch talks of one parme●…●…t ●…t could imitate the voices of all creatures rarely , whēce the prouerb , nihil ad parmenonis 〈◊〉 , 〈◊〉 . ( e ) there are that can break ] there was such an one , a germane , about maximilians 〈◊〉 ●…d his son phillips , that would haue rehearsed any verse whatsoeuer with his taile . ( f ) 〈◊〉 ] and when i was sicke of a tertian , at bruges , as often as the phisitian told me that it was goo●… to sweate , i would but hold my breath a little and couer my selfe ouer head in the 〈◊〉 , and i sweat presently . they that saw it , wondred at my strange constitution , but they would ha●…e wondred more had they seene augustines sweater , that sweat as easily as i can spit . ( g ) some ] the hired mourners in italy , and almost all women-kinde . ( h ) tried of late ] such like hath pliny of one hermotimus of clazomene , whose soule would leaue his bodie and goe into same countries , and then come backe and tell what hee had seene . ( i ) uillage ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a neighbor-hood , a dwelling togither . they that dwell in diuers hemispheres vnder one paralell , are called paraeci . but parochia , is an other matter , and vsed now for a parish . augustine meant of the other . ( l ) calaman ] calamisus , was a towne in italy : calamo was in phaenicia , and that i thinke augustine meant of : vnlesse there were some village in africa called so : as being bu●… by the phenicians , who once possessed almost al africa . ( l ) at the feigned ] some feigned mourning , wherevpon his phantasie tooke the conceite , and produced the rapture , or he fained such a sound himselfe , and so put of his externall sences thereby . ( m ) not counterfeite ] hee did not oppose himselfe wittingly to those punishings and burnings , but was senselesse of them indeed . ( n ) yet liuing ] felicity is not in opinion , but really solid : not in shade , or imagination , but in esse , and truth . nor was that noble argiue happy , who as horace saith , thought he had seene fiue tragedies acted . in vacuo solus sessor , plausorque , theatro . aplauding loud when none were on the stage . of the true beatitude : vnattainable in this life . chap. . bvt if wee obserue aright : none liues as hee list , but hee is happy , and none is happy , but he is iust , yet the iust , liueth not as he list , vntil he attaine , that sure , eternall , hurtlesse , vndeceiuing state . that he naturally desireth , nor can hee b●…e perfect , vntill he haue his desire . but what man herevpon earth can say hee liues as he list , when his life is not in his owne hand ? he would liue faine , and hee must die . how then liueth he as he list , that liueth not as long as he list ? but if he list to die , how can he liue as he list that will not liue at all ? and if he desire to die , not forgoe all life , but to change it for a better , then liueth hee not yet as he list , but attaineth that by dying . but admit this , he liueth as he list , because hee hath forced himselfe , and brought himselfe to this , to desire nothing but what is in his power , as terence saith : ( a ) since you cannot haue what you would haue , desire th●… which you may haue : yet is he not blessed , because hee is a patient wretch . for beatitude is not attained vnlesse it be affected . and if it be both attained and affected , then must this affect needes surmount all other , because all other things are affected for this . and if this be loued as it ought to be ( for he that loues not beatitude as it ought to bee loued cannot bee happy ) then cannot it choose but bee desired to be eternall . so that the blessed life must needs be ioyned with ete●… . l. vives . si●…ce ( a ) you ] this was an old saying . plato , de rep . that our first parents in paradise might haue produced man-kinde , without any shamefull appetite . chap. . therefore man liued in paradise as hee desired , whilest he desired but 〈◊〉 god commanded , hee inioyed god , from whence was his good : hee liued without need , and had life eternall in his power , hee had meat for hunger , drinke for thirst , the tree of life to keepe off age , hee was free of all bodily corruption and sensible molestation : hee feared neither disease within nor violence without : hight of health was in his flesh , and fulnesse of peace in his soule , and as paradise was neither firy nor frosty , no more was the inhabitants good will offended either with desire , or feare : there was no true sorrow , nor vaine ioye , their ioy continued by gods mercy , whom they loued with a pure good conscience and an vnfained faith : their wedlock loue was holy and honest , their vigilance and custody of the precept without all toile or trouble . they were neither weary of leasure , nor vnwillingly sleepy . and can wee not in all this happinesse suppose that they might beget their children without lust , and mooue those members without concupiscentiall affect , the man ( a ) beeing laid in his wiues lap ( b ) without corruption of integrity ? god forbid . want of experience need not driue vs from beleeuing that their generatiue parts might be mooued by will onely , without exorbitance of hotter affect : & that the sperme of the man might be conueid into the place of conception without corruption of the instrument receiuing as well as a virgine now doth giue forth her ( c ) menstruous fluxe without breach of virginity . that might be cast in as this is cast forth . for as their child birth should not haue beene fore-run by paine , but by ( d ) maturity , which should open a way for the childe without torment : so should their copulation haue beene performed without lust full appetite , onely by voluntary vse . this theame is immodest , and therefore , let vs coniecture as wee can , how the first parents of man were , ere they were ashamed : needes must our discourse herevpon , rather yeeld to shamefastnesse then trust to eloquence : the one restraines vs much , and the other helpes vs little for seeing they that might haue tried , did not trie this that i 〈◊〉 sayd , deseruing by sinne to bee expelled parradise , ere they had vsed 〈◊〉 meanes of propagating man how can man now conceiue it should be done , 〈◊〉 by the meanes of that head-long lust , not by any quiet will ? this is that 〈◊〉 stops my mouth , though i behold the reason in mine heart . but howso●… : almighty god , the creator of all nature , the helper and rewarder of all good wills , the iust condemner of the badde , and the ordainer of both , wanted not a prescience how to fulfill the number of those whom he had destinate to bee of his cittie , euen out of the condemned progeny of man , distinguishing them not by their merrits , ( for the whole fruite was condemned in the corrupted 〈◊〉 ) but by his owne grace , freeing them both from themselues , and the slauish 〈◊〉 , and showing them what ●…ee bestowed on them : for each one now ac●…ledgeth that it is not his owne deserts , but gods goodnesse that hath freed 〈◊〉 from euill , and from their society with whom hee should haue shared a iust ●…nation . why then might not god create such as he knew would sinne , ●…ereby to shew in them and their progeny both what sinne deserued , and what 〈◊〉 mercy bestowed ? and that the peruerse inordinate offence of them , vnder 〈◊〉 , could not peruert the right order which he had resolued ? l. vives . 〈◊〉 ( a ) laid ] so saith uirgil of uulcan and uenus . aeneid . . optatos dedit amplexus , placid●…sque petiuit , coniugis effusus gremio per membra soporem . embracing me , soft slumber on him crept , and in her lap he laid him downe and slept . ( b ) without corruption ] therefore should the place of conception bee opened , saith t●…mas , and bonauenture , for that must needes haue beene opened in child-birth : for bodies doe not penetrate one another . and this were no breach of integrity no more then opening of the mouth . for the integrity depends vpon the minde . some hold that the ●…atrix should haue opened at birth but keepe shut at copulation as it doth in the effusion of the menstruall bloud : and these hold with augustine . ( c ) menstruous ] it beginnes in them when 〈◊〉 breasts begin to grow bigge : about the twelfth yeare of their age , it is like the bloud of a beast new killed , and happeneth once a month , more or lesse , in some much , and in some small . arist. hist. animal . lib. . ( d ) maturity ] which as yet , at child-birth , extendeth and openeth the bones of the lower part of the belly , which at any other time can hardly bee cleft open with an hatchet : but then it should haue beene opened without paine , where as now the paine is extreame . that the sinners , angells and men , cannot vvith their peruesnesse disturbe gods prouidence . chap. . and therefore the offending angells and men no way hindred the great workes of god , who is absolute in all that hee willeth ; his omnipotency d●…tributeth all vnto all , and knoweth how to make vse both of good and bad : and therefore why might not god vsing the euill angell ( whom hee had deserued●…y condemned for his euill will , and cast from all good ) vnto a good end , permit him to tempt the first man in whom hee had placed an vpright will ? and who was so estated , that if he would build vpon gods helpe , a good man should conquer an euill angell ; but if he fell proudly from god , to delight in himselfe , hee should be conquered , hauing a reward laid vp for his vprightnesse of will assisted by god , and a punishment for his peruersnesse of will in forsaking of god. trust vpon gods helpe he could not vnlesse god helped him : yet followeth it not , that hee had no power of himselfe , to leaue this diuine helpe in relying wholy vpon himselfe : for all wee cannot liue in the flesh without nourishment , yet may wee leaue the flesh when we list : as they doe that kill themselues : euen so , man being in paradise could not liue well without gods helpe : but yet it was in his power to liue badly , and to select a false beatitude , and a sure misery . why then might not god that knew this before hand , permit him to bee tempted by the malicious wicked spirit ? not being ignorant that hee would fall , but knowing withall , how doubly the deuill should bee ouerthrowne by those that his grace should select out of mans posterity . thus god neither was ignorant of the future euent , neither compelled he any one to offend : but shewed by succeeding experience both to men and angells , what difference there was betweene presuming of ones selfe , and trusting vnto him . for who dare say , or think that god could not haue kept both men and angells from falling ? but he would not take it out of their powers , b●… shewed thereby the badnesse of their pride and the goodnes of his owne grace . the state of the two citties , the heauenly and the earthly . chap. . two loues therefore , haue giuen originall to these tvvo citties : selfe loue●… contempt of god vnto the earthly , loue of god in contempt of ones selfe to the heauenly , the first seeketh the glory of men , and the later desireth god onely as the testimony of the conscience , the greatest glory . that glories in it selfe , and this in god. that e●…alteth it self in the own glory : this saith to god : my glory and the lifter vp of my head . that boasteth of the ambitious conquerours , led by the lust of souereinty : in this euery one serueth other in charity , both the ( a ) rulers in counselling and the subiects in obeying . that loueth worldly vertue in the potentates : this saith vnto god , i will loue thee , o lord , my strength . and the wise men of that , follow either the goods of the body , or minde , or both : liuing according to the flesh : and such as might know god , honored him not as god , nor were thankfull but became vaine in their owne imaginations and their foolish heart was darkened : for holding themselues wise , that is extolling themselues proudly in their wisdome , they became fooles : changing the glory of the incorruptible god to the likenesse of the image of a corruptible man , and of birds and foure-footed beasts and serpents : for ( b ) they were the peoples guides , or followers vnto all those idolatries , and serued the creature rather then the creator who is blessed for euer . but in this other , this heauenly cittie , ( c ) there is no wisdome of man , but only the piety that serueth the true god and expecteth a reward in the society of the holy angells , and men , that god may become all in all . l. vives . the ( a ) rulers ] into how excellent a breuiat hath he drawne the great discourses of a good commonweale , namely that the ruler thereof doe not compell , nor command , but standing 〈◊〉 lo●…t like centinells , onely giue warnings , and counsells , ( thence were romes old magistrates called confulls : ) and that the subiects doe not repine nor resist , but obey with alacrity . ( b ) they were ] some of the poets and philosophers drew the people into great errors : and some followed them with the people . ( c ) there is no ] no philosophy , rethorike , or other arte : the onely art here is to know and worship god , the other are left to the world , to be admired by w●…ldings . finis , lib. . the contents of the fifteenth booke of the city of god. . of the two contrary courses taken by mans progeny from the beginning . . of the sonnes of the flesh and the sonnes of promise . . of saras barrennesse , which god turned into fruitfullnesse . . of the cōflicts & peace of the earthly city . . of that murtherer of his brother , that was the first founder of the earthly citty , whose act the builder of rome paralell'd in murdering his brother also . . of the languors that gods cittizens endure on earth as the punishments of sinne during their pilgrimage , and of the grace of god curing them . . of the cause & obstinacy of caines wickednesse which was not repressed by gods owne words . . the reason why cayne was the first of man-kinde that ouer built a citty . . of the length of life and bignesse of body that ●…en had before the deluge . . of the difference that seemes to bee betweene the hebrews computation ●…nd ours . . of mathusalems yeares , who seemeth to haue liued . yeares after the deluge . . of such as beleeue not that men of olde time liued so long as is recorded . . whether wee ought to follow the hebrew computation , or the septuagints . . of the parity of yeares , measured by the same spaces , of old , and of late . . whether the men of old abstained from women , vntill that time that the scriptures say they begot children . . of the lawes of marriage , which the first women might haue different from the succeeding . . of the two heads and princes of the two citties , borne both of one father . . that the significations of abel , seth , and enos , are all pertinent vnto christ , and his body the church . . what the translation of enoch signified . . concerning caines succession , being but eight from adam , whereas noah is the tenth . . why the generation of caine is continewed downe along , from the naming of his son enoch , whereas the scripture hauing named enos , seths sonne goeth back againe , to beginne seths generation at adam . . of the fall of the sonnes of god by louing strange women , whereby all ( but eight ) perished . . whether it bee credible that the angells being of an incorporeall nature should lust after the women of earth , and marrying them , beget gyants of them . . how the wordes that god spake of those that were to perish in the deluge . and their daies shal be an hundred and twenty yeares , are to be vnderstood . . of gods vnpassionate and vnaltering anger . . that noah his arke , signifieth , christ and his church in all things . . of the arke and the deluge , that the meaning thereof is neither meerly historicall , nor meerely allegoricall . finis . the fifteenth booke : of the cittie of god written by saint augustine bishop of hippo , vnto marcellinus . of the two contrary courses taken by mans progeny , from the beginning . chap. . of the place , and felicity of the locall paradise togither with mans life and fall therein , there are many opinions , many assertions and many bookes , as seuerall men , thought , spake , and wrote . what we held hereof , or could gather out of holy scriptures , correspondent vnto their truth and authority , we related in some of our precedent bookes : if they be farther looked into , they will giue birth to more questions , and longer dispu●… then this place can permit vs to proceed in : our time is not so large as to 〈◊〉 vs to sticke scrupulously vpon euery question that may bee asked by bu●…s that are more curious of inquiry then capable of vnderstanding . i think 〈◊〉 sufficiently discussed the doubts concerning the beginning of the world , 〈◊〉 , and man-kinde : which last is diuided into two sorts : such as liue accor●… man , and such as liue according to god. these , we mistically call , cit●…●…cieties ●…cieties , the one predestinate to reigne eternally with god : the other ●…ed to perpetuall torment with the deuill . this is their end : of which 〈◊〉 . now seeing we haue sayd sufficient concerning their originall , both 〈◊〉 〈◊〉 ●…ngells whose number wee know not , and in the two first parents of man●… thinke it fit to passe on to their progression , from mans first ofspring vn●…●…cease to beget any more . betweene which two points all the time in●… ▪ wherein the liuers euer succeed the diers , is the progression of these two 〈◊〉 caine therefore was the first begotten of those two that were man-kinds p●…s : and hee belongs to the citty of man : abell was the later , and hee be●… to the citty of god. for as we see that in that one man ( as the apostle 〈◊〉 ) that which is spirituall was not first , but that which is naturall first , and 〈◊〉 ●…he spiritual , ( wherevpon all that commeth of adams corrupted nature must 〈◊〉 be euill and carnall at first , and then if he be regenerate by christ , becom●… good and spirituall afterward : ) so in the first propagation of man , and pro●… of the two citties of which we dispute , the carnall cittizen was borne first , 〈◊〉 the pilgrim on earth , or heauenly cittizen afterwards , being by grace pre●… , and by grace elected , by grace a pilgrim vpon earth , and by grace a 〈◊〉 in heauen . for as for his birth , it was out of the same corrupted masse 〈◊〉 ●…as condemned from the beginning : but god like a potter ( for this simyly th●…●…ostle himselfe vseth ) out of the same lumpe , made , one vessell to honor and 〈◊〉 to reproach . the vessell of reproach was made first , and the vessell of honor ●…ards . for in that one man , as i sayd , first was reprobation , whence wee 〈◊〉 ●…eeds begin ( and wherein we need not remaine ) and afterwards , goodnesse , 〈◊〉 which we come by profiting and comming thether , therin making our abode . wherevpon it followes that none can bee good that hath not first beene euill , though all that be euill , became not good : but the sooner a man betters himselfe , the quicker doth this name follow him , abolishing the memory of the other . therefore it is recorded of caine that he built a citty , but abell was a pilgrim , and built none . for the citty of the saints is aboue , though it haue cittizens here vpon earth , wherein it liueth as a pilgrim vntill the time of the kingdome come , and then it gathereth all the cittizens together in the resurrection of the body and giueth them a kingdome to reigne in with their king , for euer and euer . of the sonnes of the flesh , and the sonnes of promise . chap. . the shadow , and propheticall image of this citty ( not presenting it but signifying it ) serued here vpon earth , at the time when it was to bee discouered , and was called the holy citty , of the significant image , but not of the expresse truth , wherein it was afterwards to bee stated . of this image seruing , and of the free citty herein prefigured the apostle speaketh thus vnto the galatians : tell me you that wil be vnder the law haue yee not ( a ) heard the law ? for it is written that abraham had two sonnes , one by a bond-woman , and the other by a free : but the sonne of the bond-woman was borne of the flesh , and the sonne of the free-woman by promise . this is ( b ) allegoricall : for these are the two testaments , the one giuen ( c ) from mount syna , begetting man in seruitude , which is agar : for ( d ) syna is a mountaine in arabia , ioyned to the ierusalem on earth , for it serueth with her children . but our mother , the celestiall ierusalem , is free . for it is written , reioyce thou barren that bearest not : breake forth into ioye , and crie out , thou that trauelest not without child , for the desolate hath more children then the married wife , but wee , brethren , are the sonnes of promise according to isaac . but as then he that was borne of the flesh , ( e ) persecuted him that was borne after the spirit , euen so it is now . but what saith the scripture . cast out the bond-woman and her sonne , for the ( f ) bond-womans sonne shall not bee heire with the free womans . then bretheren are not we the children of the bond-womā , but of the free . thus the apostle authorizeth vs to conceiue of the olde and new testament . for a part of the earthlie cittie was made an image of the heauenly , not signifying it selfe , but another , and therefore seruing : for it was not ordeined to signify it selfe , but another , and it selfe was signified by another precedent signification : for agar , saras seruant , and hir sonnewere a type hereof . and because when the light comes , the shadowes must avoide , sara the free-woman , signifying the free cittie ( which that shadowe signified in another manner ) sayd , cast out the bond-woman and her sonne : for the bond-womans sonne shall not bee heire with my sonne isaac : whom the apostle calls the free womans sonne . thus then wee finde this earthlie cittie in two formes : the one presenting it selfe , and the other prefiguring the citty celestiall , and seruing it . our nature , corrupted by sin produceth cittizens of earth : and grace freeing vs from the sinne of nature , maketh vs celestiall inhabitants : the first are called the vessells of wrath : the last , of mercie . and this was signified in the two sonnes of abraham : th●… one of which beeing borne of the bond-woman , was called ismael , beeing the sonne of the flesh : the other , the free-womans , isaac , the sonne of promise . both were abrahams sonnes : but naturall custome begot the first , and gratious promise the later . in the first was a demonstration of mans vse , in the second was acommendation of gods goodnesse . l. vives . not ( a ) heard ] not read saith the greeke better , and so doth hierome translate it . ( b ) allegoricall ] an allegorie ( saith quintilian ) sheweth one thing in worde and another in s●…ce : some-times the direct contrary . hierome saith , that that which paul calleth allegoricall ●…ere , he calleth spirituall else-where . ( c ) from mount ] so doe ambrose and hierome read it . ( d ) syna is ] i thinke it is that which mela calles cassius , in arabia . for pliny talkes of a mount c●…s in syria . that of arabia is famous for that iupiter had a temple there , but more for pom●… tombe . some thinke that sina is called agar in the arabian tongue . ( e ) persecuted ] in g●…sis is onely mention of the childrens playing together , but of no persecution , as hierome●…eth ●…eth : for the two bretheren ismael and isaac , playing together at the feast of isaacs wea●…g , sara could not endure it , but intreated her husband to cast out the bond-woman & her ●…e . it is thought she would not haue done this , but that ismael being the elder offered the y●…ger wrong . hierome saith , that for our word playing , the hebrewes say , making of idols , or ●…ing the first place in ieast . the scriptures vse it for fighting , as kin. . come , let the children 〈◊〉 and play before vs : whether it be meant of imaginary fight , or military exercise , or of a 〈◊〉 fight in deed . ( f ) bond-womans sonne ] genesis readeth , with my sonne isaac , and so doe 〈◊〉 ●…o . but augustine citeth it from paul. galat. . . of saraes barrennesse , which god turned into fruitfulnesse . chap. . for sara was barren and despaired of hauing any child : and desiring to haue 〈◊〉 childe , though it were from her slaue , gaue her to abraham to bring him ●…en , seeing shee could bring him none her selfe . thus exacted she her ( a ) due 〈◊〉 husband , although it were by the wombe of another : so was ismael borne 〈◊〉 begotten by the vsuall commixtion of both sexes in the law of nature : and ●…-vpon said to be borne after the flesh : not that such births are not gods be●… or workes , ( for his working wisdome as the scripture saith , reacheth from 〈◊〉 to end mightily , and disposeth all things in comely order : ) but in that , that 〈◊〉 the signification of that free grace that god meant to giue vnto man , such a 〈◊〉 should be borne , as the lawes and order of nature did not require : for na●… denieth children vnto all such copulations as abrahams and saras were , ( b ) 〈◊〉 and barrennesse both swaying in her then : whereas she could haue no childe 〈◊〉 yonger daies , when her age seemed not to want fruitfulnesse , though fruit●…esse wanted in that youthfull age . therefore in that her nature being thus af●…d could not exact the birth of a sonne , is signified this , that mans nature be●… corrupted and consequently condemned for sinne , had no claime afterward 〈◊〉 any part of felicity . but isaac beeing borne by promise , is a true type of the ●…s of grace , of those free cittizens , of those dwellers in eternall peace , where 〈◊〉 priuate or selfe-loue shall be predominant , but all shall ioy in that vniuersall 〈◊〉 , and ( c ) many hearts shall meete in one , composing a perfect modell of ●…y and obedience . l. vives . 〈◊〉 ( a ) due ] by law of mariage . ( b ) age and ] for she was both aged , and naturally bar●… . so some both men and women as aristotle saith , are borne so . ( c ) many hearts ] that ●…e concord of the apostles , of whom it is said : the multitude of the beleeuers were of 〈◊〉 . acts. . . of the conflicts , and peace of the earthly citty . chap. . bvt the temporall , earthly citty ( temporall , for when it is condemned to perpetuall paines it shall be no more a citty ) hath all the good , here vpon earth , and therein taketh that ioy that such an obiect can affoord . but because it is not a good that acquits the possessors of all troubles , therefore this citty is diuided in it selfe , into warres , altercations , and appetites of bloudy and deadly victories . for any part of it that warreth against another , desires to bee the worlds conqueror , whereas indeed it is vices slaue . and if it conquer , it extolls it selfe and so becomes the owne destruction : but if wee consider the condition of worldly affaires , and greeue at mans opennesse to aduersity , rather then delight in the euents of prosperitie , thus is the victory deadly : for it cannot keepe a soueraigntie for euer where it got a victory for once . nor can wee call the obiects of this citties desires , good , it being in the owne humaine nature , farre surmounting them . it desires an earthly peace , for most base respects , and seeketh it by warre , where if it subdue all resistance , it attaineth peace : which notwithstanding the aduerse part , that fought so vnfortunately for those respects , do want . this peace they seeke by laborious warre , and obteine ( they thinke ) by a glorious victory . and when they conquer that had the right cause , who will not gratulate their victory , and be glad of their peace ? doubtlesse those are good , and gods good guifts . but if the things appertaining to that celestiall and supernall cittie where the victory shall be euerlasting , be neglected for those goods , and those goods desired as the onely goods , or loued as if they were better then the other , misery must needs follow and increase that which is inherent before . of that murderer of his brother , that was the first founder of the earthly citie , whose act the builder of rome paralleld , in murdering his brother also . chap. . therefore this earthly citties foundation was laide by a murderer of his owne brother , whom he slew through enuie , being a pilgrim vpon earth , of the heauenly cittie . wherevpon it is no wonder if the founder of that cittie which was to become the worlds chiefe , and the queene of the nation , followed this his first example or ( a ) archetype in the same fashion . one of their poets records the fact in these words : ( b ) fraterno primi mad●…erunt sanguine muri . the first walles steamed with a brothers bloud . such was romes foundation , and such was romulus his murder of his brother 〈◊〉 , as their histories relate : onely this difference there is , these bretheren were both cittizens of the earthly cittie and propagators of the glory of rome , for whose institution they contended . but they both could not haue that glory , that if they had beene but one , they might haue had . for he that glories in dominion , must needs see his glory diminished when hee hath a fellow to share with him . therefore the one to haue all , killed his fellow , and by villanie grew vnto bad greatnesse , whereas innocencie would haue installed him in honest meannesse . but those two brethren , caine and abel , stood not both alike affected to earthly matters : nor did this procure enuie in them , that if they both should reigne , hee that could kill the other , should arise to a greater pitch of glory , for abel sought no dominion in that citty which his brother built , but that diuell enuy did all the ●…chiefe , which the bad beare vnto the good , onely because they are good : for the possession of goodnesse is not lessned by being shared : nay it is increased 〈◊〉 it hath many possessing it in one linke and league of charity . nor shall hee 〈◊〉 haue it , that will not haue it common : and he that loues a fellow in it , shall h●… it the more aboundant . the strife therfore of romulus & remus , sheweth the ●…on of the earthly city in it selfe : and that of caine & abel shew the opposition 〈◊〉 ●…he city of men & the city of god. the wicked opose the good . but the good 〈◊〉 ●…e perfect , cannot contend amongst them-selues : but whilst they are vnper●…●…ey may contend one against another in that manner that each contends a●… him-selfe , for in euery man the flesh is against the spirit & the spirit against 〈◊〉 〈◊〉 . so then the spirituall desire in one may fight against the carnall in ano●… , or contrary wise : the carnall against the spirituall , as the euill do against the g●… , or the two carnal desires of two good men that are inperfect may contend 〈◊〉 〈◊〉 bad do against the bad , vntil their diseases be cured , & themselues brought to ●…lasting health of victory . l. vives . a●…type . ( a ) it is the first pattent , or copy of any worke ; the booke written by the authors ●…e hand , is called the archetype . iuuenall , et iubet archetypos iterum seruare cleanthas . and bids him keepe cleanthes , archetypes . ( b ) 〈◊〉 . ] lucan . lib. . the historie is knowne . ( c ) his brother built . ] did caine build a citty 〈◊〉 〈◊〉 meanes hee the earthly citty which vice and seperation from god built ? the latter i 〈◊〉 ( d ) the wicked . ] this is that i say , vice neither agrees with vertue , nor it selfe : for amity 〈◊〉 ●…ongst the good , the bad can neither bee friends with the good , nor with themselues . of the langours of gods cittizens endure in earth as the punishments of sinne , during their pilgrimage , and of the grace of god curing them . chap. . bvt the langour or disobedience ( spoken of in the last booke ) is the first pu●…ment of disobedience , and therefore it is no nature but a corruption : for 〈◊〉 it is said vnto those earthly prilgrimes and god proficients : beare ( a ) yee 〈◊〉 ●…hers burdens , and so yee shall fulfill the law of christ : and againe : admonish the 〈◊〉 ●…fort the feble , be patient towards all , ouer-come euill with goodnesse , see that 〈◊〉 hurt for hurt : and againe , if a man be fallen by occasion into any sinne , you that 〈◊〉 ●…all restore such an one with the spirit of meekenesse considering thy selfe least 〈◊〉 be tempted : and besides , let not the sunne go downe vpon your wrath : and 〈◊〉 〈◊〉 gospell : if thy brother trespasse against thee , take him and tell him his falt be●… 〈◊〉 and him alone . 〈◊〉 ●…cerning the scandalous offenders , the apostle saith : them that sin , rebuke 〈◊〉 the rest may feare : and in this respect many things are taught concerning ●…g . and a great charge is laid vpon vs to keep that peace there , where that 〈◊〉 of the ( c ) seruants , being commanded to pay the ten thousand talents hee ought , because hee forcibly exacted his fellowes debt of an hundred pence . vnto which simily the lord iesus addeth this cloze . so shall mine heauenly father doe vnto you , except you forgiue each one his brothers trespasses from your hearts . thus are gods cittizens vpon earth cured of their diseases , whilest they are longing for the celestiall habitation . but the holy spirit worketh within to make the salue worke that is outwardly applied , otherwise though god should speake to mankinde out of any creature , either sensibly or in dreames , and not dispose of our hearts with his inward grace , the preaching of the truth would not further mans conuersion a whitte . but this doth god in his secret and iust prouidence , diuiding the vessells of wrath and mercy . and it is his admirable and secret worke , that sinne ( e ) being in vs rather the punishment of sinne as the apostle saith , and dwelling in our members , when it doth not reigne in our mortall body , obeying the desires of it , and when wee doe not giue vp our members as instruments of iniquity to serue it , it is conuerted into a minde consenting not vnto it in any euill , by gods gouernment , and man that hath it some-what quietly here , shall haue it afterwards most perfectly setled , sinlesse , and in eternall peace . l. vives . beare ( a ) yee ] the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( b ) the spirit of meekenesse ] because of that which followeth : considering thy selfe least thou also bee tempted . it is fitte that one that corrects sinne , should consider that hee might sinne him-selfe : least if hee growe proud because hee is more perfect then his brother , reuenge bee at hand , and make him fall worse . ( c ) the seruants ] our sauiour treating of brotherly remission , reciteth this parable . math. . ( d ) not disposing ] ecclesiastes the . . behold the worke of god : who can make streight that which hee hath made crooked . and hence it is that a few rules serue to guide some in honestie , and none , other-some . if the minde bee not inwardly mooued to good , the outward words doe but little good . ( e ) being in vs ] for the pronenesse to badnesse that is in vs all , is the punishment of the first mans sinne , by which without great resistance , wee are harried into all enormity . besides there is no sinne but vexeth him in whome it is . the first reuenge ( saith iuuenall ) is , that no guilty man is quitte by his owne conscience . but this place is diuersly read . but the true sence is , if that originall promise to sinne which wee haue all from adam bee not predominant ouer the whole man , nor reigne not ( as the apostle saith ) in our members , but bee subiected ●…o the minde , and the minde vnto god the gouernour , not consenting to that wicked procliuitie , but rather peaceably restraining it , and comming vnto the curing of god that good phisitian , then that crazed affect becommeth sound perfection , and with the whole man attaineth immortality . for this aptnesse or inclination to sinne , which the schoole-diuines call fomes , is sinne in vs. of the cause and obstinacie of cains wickednesse , which was not repressed by gods owne words . chap. . bvt that same speaking of god vnto caine in the forme of some of his creatures ( as wee haue shewed that hee vsed to doe with the first men ) what good did it doe him ? did hee not fulfill his wicked intent to murther his brother , after god had warned him ? who hauing distinguished both their sacrifices , reiecting the one and receiuing the other ( no ( b ) doubt by some visible signe ) and that because the one wrought euill and the other good , caine grew exceeding wroth , and his looke was deiected . and god said vnto him : why is thy looke deiected ▪ ( c ) ●…f thou offer well , and diuidest not well , ( d ) hast thou not sinned ? be quiet ( e ) vnto thee shall his desire be subiect and thou shalt rule ouer him . in this admonition of god vnto caine , because the first words . if thou offer well and diuidest no●… 〈◊〉 ▪ hast thou not sinned , are of doubtfull vnderstanding , the translators haue ●…ne it vnto diuers sences , each one seeking to lay it downe by the line 〈◊〉 ●…h . a sacrifice that is offred to the true god , to whome onely such are 〈◊〉 well offered . but the diuision may be euill made vpon a bad distinction of 〈◊〉 ●…es , place , offring , offrers or of him to whome it is offred , or of them to 〈◊〉 the offring is distributed : meaning here by diuision , a discerning be●… offring at due times , in due places ▪ due offrings , due distributions and the 〈◊〉 of all these : as if we offer , where , when and what wee should not : or 〈◊〉 better to our selues then we offer to god : or distribute the offring to the ●…ctified , herein prophaning the sacrifice . in which of these caine offended 〈◊〉 we cannot easily finde . but as the apostle iohn said of these two bretheren ; 〈◊〉 caine who was of the wicked , and slew his brother , and wherefore slew he him ? 〈◊〉 his owne workes were euill and his brothers good . this proueth that god res●…d not his guifts ; for that hee diuided euill , ( f ) giuing god onely some of ●…ll , and giuing him-selfe to him-selfe , as all do that leaue gods will to 〈◊〉 their owne , and liuing in peruersnesse of heart , offer guifts vnto god as 〈◊〉 to buy him , not to cure their vicious affects but to fulfill them . this is the ●…ty of the earthly citty to worshippe one , or many gods for victory , and ●…striall peace , neuer for charitable instruction , but all for lust of soueraigne●… ▪ the good vse this world to the enioying of god , but the wicked iust con●… wise , would vse god to enioy the world , ( g ) such i meane as hold god to 〈◊〉 to haue to doe in humanity : for there are that are farre worse and beleeue 〈◊〉 . so then caine knowing that god respected his brothers sacrifice and 〈◊〉 , ought to haue changed him-selfe and fallen to imitation of his good bro●… not to haue swollen vp in enuy against him . but because hee was sad , and 〈◊〉 cast downe , this greefe at anothers good , chiefely his brothers , god 〈◊〉 ●…nde great falt with , for there-vpon hee asked him saying : why art thou sad 〈◊〉 is thy countenance cast downe ? his enuy to his brother , god saw , and re●…ded . man , that knoweth not the heart , might well haue doubted whe●…●…ee was sad for his owne badnesse that displeased god , or for his brothers 〈◊〉 , for which god accepted his sacrifice . but god giuing a reason why 〈◊〉 ●…ould not accept his , that hee might haue iuster cause to dislike him-selfe 〈◊〉 his brother , hauing not diuided , that is , not liued well , and being not wor●… to haue his sacrifice accepted , doth shew that hee was farre more vniust , 〈◊〉 , that he hated his iust brother for no cause : yet hee sendeth him not away 〈◊〉 a good and holy command : bee quiet quoth hee : for vnto thee shall his 〈◊〉 ●…ee subiect and thou shalt rule ouer him . what ouer his brother ? god for●… no , but ouer sinne : for hee had said before , hast thou not sinned ? and now ●…ddeth , bee quiet for vnto thee . &c. some may take it thus , that sinne shall ●…ned vpon man , so that hee that sinneth , shall haue none to blame for it 〈◊〉 him-selfe : for this is the wholesome medicine of repentance , and the fit plea ●…rdon , that these words of god be vnsterstood as a percept , and not as a pro●… : for then shall euery man rule ouer sin , when he doth not support it by ●…ce , but subdue it by repentance : otherwise hee that becomes the protec●… it , shall sure become prisoner to it . but if wee vnderstand this sinne to 〈◊〉 〈◊〉 carnall concupiscense whereof the apostle saith : the flesh coueteth a●… the spirit , amongst whose workes , enuy is reckened for one , which in●… cayne to his brothers murder , then wee may well take these words 〈◊〉 : it shal bee turned vnto thee , and thou shalt rule ouer it , for the carnall part being moued ( which the apostle calls sinne , saying , i do not this but the sinne which dwelleth in mee : ) which part the philosophers call the vicious part of the soule , that ought not to rule but to serue the minde , and bee thereby curbed from vnreasonable acts : when this moueth vs to any mischiefe , if wee follow the apostles counsel , saying , giue not your members as weapons of vnrighteousnesse vnto sinne , then is this part conquered and brought vnder the minde and reason . this rule god gaue him that maliced his brother , and desired to kill him whome hee ought to follow : be quiet quoth he , y● is , keepe thine hands out of mischiefe , let not sinne get predominance in thy body , to effect what it desireth , nor giue thou thy members vp as weapons of vnrighteousnesse there-vnto , for vnto thee shall the desires thereof become subiect , if thou restraine it by supression and increase it not by giuing it scope . and thou shalt rule ouer it : permit it not to performe any externall act , and thy goodnesse of will shall exclude it from all internall motion . such a saying there is also of the woman , when god had examined and condemned our first parents after their sinne , the deuill in the serpent , and man and woman in them-selues : i will greatly increase thy sorrowes and thy conceptions ( saith he ) : in sorrow shalt thou bring forth children : and then he addeth , and thy desire shal be subiect to thine husband and hee shall rule ouer thee : thus what was to caine concerning sinne or concupisence , the same was said here to the offending woman : where wee must learne , that the man must gouerne the woman , as the soule should gouerne the body . where-vpon the apostle said , hee that loueth his wife loueth himselfe , for no man euer hated his owne flesh . these wee must cure , as our owne , not cast away , as strangers . but caine , conceiued of gods command like a maleuolent reprobate , and yeelding to his height of enuy , lay in waite for his brother and slew him . this was the founder of the fleshly city . how hee further-more was a type of the iewes , that killed christ the true shepherd prefigured in the shepherd abel i spare to relate , because it is a propheticall allegory , and i remember that i sayd some-what hereof in my worke against faustus the manichee . l. vives . he ( a ) vsed . ] sup. gen. ad lit . lib. . he inquireth how god spake to adam , spiritually , or corporally ▪ and hee answereth that hee spake to him as he did to abraham , moyses . &c. in a corporall shape , thus they heard him walking in paradise in the shade . ( q ) no doubt . ] how could caine know ( sayth hierome ) that god accepted his brothers sacrifice and refused his , but that it is true that theodotion doth say : the lord set abels sacrifice on fire , but caines he did not , that ●…ire had wont to come downe from heauen vpon the sacrifice , salomons offring at the 〈◊〉 of the temple , and elias his vpon mount carmel do testifie●… thus far hierom. ( c ) if thou . ] so do the seauenty read it : our common translation is : if thou do well shalt thou not be accepted , 〈◊〉 if thou do not well , sinne lieth at the doore . hierome rehearseth the translation of the seauenty and saith thus : the hebrew and the septuagintes do differ much in this place . but the hebrew read it as our vulgar translations haue it : and the seauenty haue it as augustine readeth it . ( d ) be quiet . ] runne not headlong on , neither be desperate of pardon ; sinnes originall is adherent vnto all men , but , it is in mans choice to yeeld to it or no. ( e ) vnto thee shall . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say the seauenty . aquila hath societas , and sy●…achus appetitus , or impetus . the ●…g ●…ay be either that sin shal be our fellow , or that sinnes violence shal be in our power to 〈◊〉 , as the sequel declareth , and this later is the likelier to be the true meaning . ( f ) gi●… god. ] god respects not the guift but the giuer , and therefore the sacrifices of the wicked 〈◊〉 , and neither acceptable to god nor good men , as plato saith . ( g ) such i meane . ] for 〈◊〉 some atheists : but such wicked as beleeue a god , thinke that they can meane god by 〈◊〉 to returne them the same againe , ten-fould , be it gold or siluer . as sylla and crassus of●… hercules the tenth part of their good , that they might be hereby enritched . the reason why caine was the first of mankind that euer built a city . chap. . 〈◊〉 now must i defend the authority of the diuine history that saith , that this 〈◊〉 man built a city , when there were but three or foure men vpon earth , 〈◊〉 had killed his brother , there were but adam , the first father , caine him●… his sonne enoch , whose name was giuen to the citty . but they that sticke 〈◊〉 consider not that the scriptures ( a ) neede not name all the men that were 〈◊〉 earth at that time : but onely those that were pertinent to the purpose . 〈◊〉 ●…pose of the holy ghost in moyses was to draw a pedigree , and genealo●… adam , through certaine men , vnto abraham , and so by his seed vnto the 〈◊〉 of god : which being distinct from all other nations , might containe all 〈◊〉 and prefigurations of the eternall city of heauen and christ the king and 〈◊〉 : all which were spirituall and to come : yet so , as the men of the earthly 〈◊〉 ●…ad mention made of them also ; as farre as was necessary to shew 〈◊〉 ●…saries of the said glorious citty of god. therefore when the scrip●…●…on vp a mans time , and conclude , hee liued thus long , and had sonnes 〈◊〉 ●…ers , must we imagine that because hee names not those sons and daugh●… might bee in so many yeares as one man liued in those times , as many 〈◊〉 gotten and borne , as would serue to people diuers cities ? but it 〈◊〉 ●…o god , who inspired the spirit by which the scriptures were penned , 〈◊〉 ●…guish these two states , by seuerall generations , as first , that the seuerall 〈◊〉 ●…gies of the carnall cittizens , and of the spirituall vnto the deluge , might 〈◊〉 ●…cted by them-selues where they are both recited : their distinction , in 〈◊〉 one is recited downe from the murderer cayne , and the other from 〈◊〉 ●…ous seth , whom adam had giuen for ( b ) him whom caine had murthered , 〈◊〉 coniunction , in that all men grew from bad to worse , so that they de●…●…o bee all ouer whelmed with the floud , excepting one iust man called 〈◊〉 wife , his three sonnes and their wiues : onely these eight persons did 〈◊〉 ●…chsafe to deliuer in the arke , of all the whole generation of mankind , 〈◊〉 therefore it is written . and caine knew his wife which conceiued and bare 〈◊〉 ( c ) and hee built a citty and called it by his sonnes name , henoch : this pro●… that hee was his ( d ) first sonne , for wee may not thinke that because 〈◊〉 here , that he knew his wife , that he had not knowne her before , for this is 〈◊〉 adam also , not onely when caine was begotten , who was his first sonne , 〈◊〉 seth , his younger sonne was borne aso . adam knew his wife and shee 〈◊〉 and bare a son and called his name seth. plaine it is then that the scrip●…●…th this phrase in all copulations , and not onely in those wherein the first 〈◊〉 are borne . nor is it necessary that henoch should be caines first sonne , 〈◊〉 the citty bore his name , there might bee some other reason why his fa●…●…ed him aboue the rest ( e ) , for iudas , of whome the name of iud●… , and 〈◊〉 ●…me , was not israels first borne : but admit henoch , was this builders 〈◊〉 , it is no consequent that his father named the citty after him as soone as hee was borne , for then could not he haue founded a city , which is nothing else but a multitude of men combined in one band of society . therefore when this mans children & family grew populous , then he might sort them into a city , and call it after his first sonne , for the men liued so long in those dayes , that of all that are recorded together with their yeares , he that liued the least time ( f ) liued . yeares . and some exceeded . yet all were short of a . ( g ) who maketh any doubt now that in one mans time , man-kinde might increase to a number able to replenish many cities more then one ? it is a good proofe hereof , that of abrahams seede onely , the hebrew people in lesse then . yeares grew to such a number that their went . persons of them , out of egypt , and those all warlike youthes : to omit the progeny of the idumaeans that esau begot , and the ( h ) nations that came of abrahams other sonne , not by sara : for these belong not to israel . l. vives . needed ( a ) not . ] noe they say , had a sonne called ionicus , a great astronomer : moyses nameth him not . ( b ) for him . ] therevpon was he called seth. gen. . . ( c ) and he built . the humanists cannot agree about the first city-founder . some ( with pliny ) say cecrops , who built that which was first called arx cecropia , and afterwards acropolis : staho sayth 〈◊〉 built argos ( which homer calls pelasgicon ) first . the egyptians clayme all them-selues , and make their diospolis , or thebes the eldest citty of all : but this henochia as ioseph noteth which cayne built is the eldest of all , cayne being plagued with terror of conscience for the death of hi●… brother built it , and walled it about . it was a tipe of this world , and the society of deuills . hi●…on ad marcellam . ( d ) first son . ] iosephus saith he was , but he taketh the scriptures at the first sight . ( e ) for iudas . ] he was iacobs fourth soone by lea. iuda was first called canaan of chams sonne , and afterwards iuda of iudas iacobs sonne . iosephus . so saith iustine . lib. . who reckneth but ten sonnes of israel , but hee erres in this , as he doth there where he saith that , the whole nation were called iewes by israel him-selfe after his sonne iudas , who died after the diuision , but before his father . lactantius saith that they tooke this name in a certaine desert of syris where they rested , because iudas had bin the captaine of that company , & the land where they had dwelt , had bin called iudea . lib. . but i thinke that both the nation got the name , and the tribe of iudah the kingdome , for that in passing of the read sea , all the tribes stopping , iudah made first way out after moyses , which the hebrewes say is ment by that of iacob vnto iudas , thou hast come vp from captiuity my sonne , for so do they read it , ( f ) liued . ] i thinke this was lamech , noes father , who as the hebrew saith liued . yeares , and the septuagins . ( g ) who maketh . ] in my fathers time their was a towne in spaine , euery dweller whereof was descended from the children of one man who was then a liue : yet were there an hundred houses in the towne , so that the youngest knew not by what name of kinred to call the old man , for our language hath names no higher then the great grandfather . ( h ) the nations . ] from is●…ael abrahams sonne by agar . of the length of life , and bignesse of body that men had before the deluge . chap. . therefore no wise-man neede doubt that caine might build a citty , and that a large one , men liuing so long in those daies : vnles some faithlesse will take occason of incredulity from the number of years which our authours recite men to haue liued , and say it is impossible : and so also they may deny the bignesse of mens bodies in those daies to haue far exceeded ours : whereof their famous poet ( a ) virgil giues a testimonie of a bounder stone , that a valiant man caught vp in fight , and running vpon his foe , threw this at him . uix illud lecti bis sex ceruice tulissent , qualia nunc hominum producit corpora tellus . it past the power of twelue strong men to raise , that stone from ground : as men go now adayes . ( b ) intimating that m●…n of elder times were of farre larger bodyes : how much more then before that famous deluge in the worlds infancie ? this difference of growth is conuinced out of old sepulchres which either ruines , or ruiners , or 〈◊〉 ●…hance haue opened , and wherein haue beene found bones of an incredible ●…e . vpon the shore of vtica , i my selfe and many with mee , saw a mans ( c ) 〈◊〉 ●…oth of that bignesse , that if it had beene cut into peeces , would haue 〈◊〉 an hundred of ours . but i thinke it was some giants tooth : for though the ●…ents bodies exceeds ours , the giants exceeded all them : and our times 〈◊〉 seene some ( though very few ) that haue ouer-growne the ordinary sta●… exceedingly . ( d ) pliny the second , that great scholler , affirmes that the 〈◊〉 the world lasteth , the lesser bodies shall nature produce : as homer ( hee 〈◊〉 ) doth often complaine : not deriding it as a fiction , but recording it as a 〈◊〉 of the myracles of nature . but as i sayd , the bones of the entombed 〈◊〉 haue left great proofes of this vnto posteritie : but as for the continu●… their times , that cannot bee prooued by any of those testimonies : yet ●…e not derogate from the credite of holy scriptures , nor bee so impudent ●…g incredulous of what they relate , seeing wee see those things haue ●…taine euents , that they fore-tell . pliny ( e ) saith that there is as yet a 〈◊〉 wherein men liue two hundred yeares . if then wee beleeue that this 〈◊〉 of life which wee haue not knowne , is yet extant in some vn-knowne 〈◊〉 , why may wee not beleeue that it hath beene generall in ancient ●…ls it possible that that which is not here may be in another place , and is it ●…ble that that which is not now , might haue come at some other time ? l. vives . 〈◊〉 ( a ) giues ] aeneid . . of turnus . alluding to that fight of diomedes and aeneas 〈◊〉 , where diomedes takes vp a stone which foureteene such men as the world 〈◊〉 ( faith hee ) could not lift , and threw it at eneas , who being striken downe with 〈◊〉 ●…her couered him with a miste and so saued him . iuuenall toucheth them both , at 〈◊〉 uirgil and homer . sat. . saxa inclinatus per humum quaesita lacertis incipiunt torquere domestica seditione tela , nec hunc lapidem quali se turnus & aiax , et quo tydides percussit pondere coxam aeneae , sed quam valeant emittere dextrae illis dissimiles , & nostro tempore natae . nam genus hoc viuo iam decrescebat homero . terra malos homines nunc educat atque pufillos , ergo dous quicunque aspexit , ridet & odit , &c. they stoopt for stones to cast , and kept a coyle with those fitte weapons for a scambling broyle : not such as turnus threw , nor aiax tall , nor that aeneas haunch was hurt withall , but such as our weake armes to weald were able : farre short of those : those worthies memorable began to faile ere homer fail'd his pen : and earth brings nothing forth but pygmee-men , the gods behold our growth with ieasting scorne , &c. ( b ) intimating ] and in his georgikes , lib. . girandiaque eff●…ssis mirabitur ●…sse sepulchris . and gaze on those huge bones within the tombe . ( c ) ax●…th ] vpon saint christophers day wee went to visite the chiefe church of our citty , and there was a tooth shewen vs as bigge as my fist , which they say was saint christophers . there was with mee hierom burgarin●… , a man of a most modest and sober carriage , and an infatigable student : which he hath both from nature and also from the example of his father●… who though hee were old , and had a great charge of family , yet gaue him-selfe to his booke that his children might see him and imitate him . ( d ) plinie ] his naturall history wee haue . i need neither stand to commend this worke , nor the authors learned diligence . this which augustine citeth is in his seauenth booke : where also hee saith , that in crete there was a mountaine rent by an earth-quake , and in it , a body of fortie sixe cubites long was found . some sayd it was otus his body , and some orions . orestes his body was digged vp by oracle , and found to be seauen cubites long . now homer complained of the decrease of stature , very neare a thousand yeares agoe . thus farre pliny : cyprian writes hereof also to demetrianus , and vriell gods angell spake it also vnto esdras . besides gellius ( lib. . ) saith , that the ordinary stature of man was neuer aboue seauen foote , which i had rather beleeue , then herodotus that fabulous historiographer , who saith that orestes his body was found to to be seauen cubites , which is twelue foote and ¼ . vnlesse as homer thinke , the bodies of the ancients were larger then those of later times , who decline with the worlds declining age : but plato , aristotle , and their followers , that held the world to bee eternall , affirme that it neither diminisheth nor declineth . ( e ) saith ] lib. . chap. . hellanicus saith , that there is a race of the epirotes in etolia that liue two hundred yeares , and damastes holdeth so also , naming one pistor●…s a chiefe man amongst them in strength , who liued three hundred yeares . of the difference that seemes to bee betweene the hebrewes computation and ours . chap. . vvherefore though there seeme to be some difference betweene the hebrews computation and ours , i know not vpon what cause , yet it doth not disprooue that those men liued as long as we say they did . for adam ere he begot seth , is sayd by our ( a ) bookes , to haue liued two hundred and thirty yeares , by the hebrewes , but one hundred and thirty . but after hee had be gotten seth , hee liued seauen hundred yeares by our account , and eight hundred by the hebrews . thus both agree in the maine summe . and so in the following generations , the hebrews are still at such or such an ones birth , an hundred yeares behinde vs in this fathers age , but in his yeares after his sonnes birth , they still come vp vnto our generall summe , and both agree in one . but in the ●…xt generation they differ not a letter . in the seauenth generation wherein henoch was ( not hee that dyed ▪ but hee that pleased god and was translated ) there is the same difference of the one hundred yeares before hee begotte his sonne : but all come to one end still : both the bookes making him liue three hundred sixtie and fiue yeares ere his translation . the eight generation hath some difference , but of lesse moment , and no●… like to this . for mathusalem hauing begotten enoch , before hee had his next s●…e whome the scriptures name , is said by the hebrewes to haue liued twentie yeares longer then wee say hee liued : but in the account of his yeares after this sonne , wee added the twenty , and both doe iumpe in one iust summe . onely in the ninth generation , that is in the yeares of lamech the sonne of mathusalem and the father of noah , wee differ in the whole summe , but it is but soure and 〈◊〉 yeares , and that they haue more then we : for his age , ere he begot noah , in the hebrew is six yeares lesse then in ours : and their summe of his yeares afterwards is thirty more then ours : which sixe taken from thirty , leaues foure and twenty , as i said before . l. vives . 〈◊〉 ( a ) bookes ] meaning the latine translations that the church vsed then , out of the . 〈◊〉 hieroms was either published or receiued . and by the hebrew bookes he meanes the 〈◊〉 scriptures , and the hebrew authors thereto agreeing . adam ( saith hierome ) liued 〈◊〉 , and begot a sonne like him-selfe and called his name seth. where wee are to con●…●…t from adam to the floud , where wee read two hundred yeares and the ouerplus , the 〈◊〉 read onely one hundred and the ouer-plus . and the dayes of adam after he had be●… seth , were seauen hundred yeares , because the translators had erred an hundred before , 〈◊〉 he puts but seauen hundred , where the hebrew hath eight hundred . thus farre hierome , 〈◊〉 ●…cepts not at all at this manner of computation . augustine omittes iareds begetting of 〈◊〉 in the sixt generation , but this indeed goeth not aboue two hundred yeares . of mathusalems yeares , who seemeth to haue liued foureteene yeeres after the deluge . chap. . ●…here is a ( a ) notable question arising vpon this difference betweene vs 〈◊〉 ●…he hebrewes , where mathusalem is reckoned to haue liued foureteene 〈◊〉 ●…fter the deluge : whereas the scripture accompteth but eight persons 〈◊〉 saued therein of all man-kinde , whereof mathusalem was none . for in ●…kes , mathusalem liued ere hee begot lamech , one hundred sixty seauen 〈◊〉 and lamech vntill he begot noah , one hundred foure score & eight yeares , 〈◊〉 ioyned , make three hundred fifty and fiue yeares , vnto which adde noahs 〈◊〉 ●…dred yeares ( for then begun the deluge ) and so the time betweene ma●… birth and the deluge is nine hundred fiftie and fiue yeares . now ma●… dayes are reckoned to bee nine hundred sixty and nine yeares : for 〈◊〉 hundred sixtie ▪ and seauen yeares of age ere hee begot lamech ▪ hee 〈◊〉 hundred and two yeares after , which make in all nine hundred sixtie 〈◊〉 from whence take nine hundred ●…iftie fiue ( the time from his birth to 〈◊〉 ●…ge ) and there remaines fourteene , which hee is thought to liue after the 〈◊〉 where-vpon some thinke that hee liued this time ( not vpon earth 〈◊〉 was not a soule of those escaped ▪ but ) in the place to which his sonne 〈◊〉 ●…slated , with him vntill the deluge were come and gone : because they 〈◊〉 call the authoritie of these truthes into question ▪ seeing the church 〈◊〉 ●…wed them , nor beleeue that the iewes haue the truth rather then we : 〈◊〉 that this should rather bee an error in vs ▪ then in those o●… of whome 〈◊〉 it by the greeke . but say they , it is incredible that the seuenty 〈◊〉 ●…ers , who translated all at one time , and in one sen●… could er●… , or would falsifie in a thing impertinent vnto them : but that the iewes , enuying out translations of their lawe and their prophets , altered diuerse things in their bookes , to subuert the authoritie of ours . this opinionatiue suspicion , euery one may take as hee please : but this is once sure , mathusalem liued not after the deluge , but dyed in the same yeare , if the hebrewes accoumpt be true . concerning the septuagints translation , i will speake my minde here-after , when i come ( by gods helpe ) to the times them-selues , as the methode of the worke shall exact . sufficeth it for this present question to haue shewen by both bookes , that the fathers of old liued so long , that one man might see a number of his owne propagation sufficient to build a cittie . l. vives . notable ( a ) question ] hierome saith it was famous in all the churches . hierom affirmes that the . erred in their accompt , as they did in many things else : and gathers out of the iewes and samaritanes bookes , that mathusalem dyed in that yeare wherein the deluge began . wherevpon augustine doth iustly deride those that will rather trust the translation then the originall : of such as beleeue not that men of old time liued so long as is recorded . chap. . nor is any eare to bee giuen vnto those that thinke that one of our ordinary yeares would make tenne of the yeares of those times , they were so short : and therefore say they , nine hundred yeares of theirs , that is to say , ninetie of ours : their ten is our one , and their hundred , our tenne . thus thinke they that adam was but twenty and three yeares olde when hee begot seth : and seth but twentie and an halfe when hee begatte enos , which the scriptures calles two hundred and fiue yeares . for as these men hold , the scripture diuided one yeare into ten parts , calling each part a yeare : and each ( a ) part hath a sixe-folde quadrate , because that in sixe dayes god made the world to rest vpon the seauenth , ( whereof i haue already disputed in the eleuenth booke . ) now sixe times sixe , ( for sixe maketh the sixe-fold quadrate ) is thirty sixe : and ten times thirtie sixe is three hundred and sixtie , that is twelue moneths of the moone . the fiue dayes remaining and that quarter of a day , which ( b ) foure times doubled is added to the leape yeare , those were added by the ancients afterwards to make vp the number of other yeares , and the romaines called them dies intercalares ▪ dayes enterposed . so enos was nineteene yeares of age when hee begot cay●…n , the scriptures saying hee was one hundred foure-score and ten yeares . and so downe through all generations to the deluge , there is not one in all our bookes that begot any sonne at an hundred , or an hundred and twenty yeares , or there-abouts , but he that was the yongest father was one hundred and three score yeares of age : because ( say they ) none can beget a childe at ten yeares of age which that number of an hundred maketh : but at sixteene yeares they are of ability to generate , and that is as the scriptures say , when they are one hundred and three-score yeere old . and to prooue this diuersitie of yeares likely , they fetch the egiptian yeares of foure moneths , the acarnans of sixe moneths , and the latines of thirteene moneths . ( c ) pliny hauing recorded that some liued one hundred and fifty yeares , some ten more , some two hundred yeares some three hundred , some fiue hundred , some six hundred , nay some eight hundred , held that all this grew vpon ignorance in computation . for some ( saith he ) made two years of summer and winter ▪ some made foure years of the foure quarters , as the arcadians did with their yeare of three monthes . and the egiptians ( saith he ) besides there little years of . months ( as we said before ) made the course of the moone to conclude a yeare , euery month . thus amongst them ( aith●…he ) are some recorded to haue liued a thousand yeares . these probabilities haue some brought , not to subuert the authority of holy writ , but to prooue it credible that the partiarches might liue so long , and perswaded themselues ( thinking it no folly neither to perswade others so in like manner ) that their years in those daies were so little , that ten of them made but one of ours , & a hundred of theirs , ten of ours . but i wil lay open the eminent falsenesse of this , immediately . yet ere i do it , i must first touch at a more credible suspicion . wee might ouerthrow this assertion out of the hebrew bookes , who say that adam was not two hundred & thirty , but a hundred and thirty yeares old when hee begot his third son , which if they make but thirteen years , then he begot his first son , at the eleauenth , or twelfth yeare of his age . and who can in natures ordinary course now , beget a child so yong ? but let vs except adam , perhaps he might haue begotten one as soone as he was created : for we may not thinke that he was created a little one , as our children are borne . but now his son seth , was not two hundred yeares old ( as wee read ) but a hundred and fifty , when hee begot enos , and by their account but eleauen yeares of age . what shall i say of canaan who begot malalehel at seauenty , not at a hundred and seauenty yeares of age , say the hebrewes ? if those were but seauen yeares , ●…at man can beget a child then ? l. vives . each ( a ) part hath a ] a number quadrate is that which is formed by multiplication of it self , 〈◊〉 three times three , foure times foure , and six times sixe . the yeare hath . daies and sixe 〈◊〉 : those computators did exclude the fiue daies and sixe houres , and diuiding the three ●…dred & sixty into ten partes , the quotient was , thirty sixe . ( b ) foure times ] of this reade 〈◊〉 in caesar. censorin . macrob. and b●…da . before caesars time the yeare had three hundred ●…-fiue daies . and obseruing that the true yeare required ten daies and six houres more , it was put to the priests , at the end of february to interpose two and twenty daies , and because that these six houres euery fourth yeare became a day , then it was added , and this month was 〈◊〉 nothing but the intercalatory month . in the intercalary month saith asconius , tully 〈◊〉 for milo. now this confused interposition , caesar beeing dictator tooke away , com●…ding them to keepe a yeare of three hundred sixty fiue daies , and euery fourth yeare inter●… a day into the calends of march , which was called bissextile ▪ because the sixth of the ●…ds of march was twise set downe in such yeares ▪ for the better adapting of these to the 〈◊〉 ▪ ●…e made a yeare of fifteene monthes interposing two monthes betweene no●…mber and ●…ber , with the intercalary month for that yeare : and this was to bring the month ●…nd 〈◊〉 to the course of the sun : for the accounts made by winter and sommer , they called the 〈◊〉 of confusion , for it contained . daies , ( c ) pliny ] lib. . cap. . whether we ought to follow the hebrew computation , or the septuagints . chap. . bvt if i say thus , or thus ▪ presently . i must bee answered , it is one of the iewes lies : of which before : for it is incredible that such ( a ) laudable and honorable fathers as the septuagints were , would record an vntruth . now if i should aske them whether it be likely that a nation so large , and so farre dispersed as the iewes should all lay their heads together to forge this lie , and through their malice others credites , subuert their owne truthes , or that the seauenty beeing iewes also , and all shut vp in one place ( for ptolomy had gotten them together for that purpose ) should enuy that the gentiles should enioy their scriptures , and put in those errors by a common consent , who seeth not which is easier to effect ? but ( b ) god forbid that any wise man should thinke that the iewes ( how froward soeuer ) could haue such power , or so many and so farre dispersed bookes , or that the seauenty had any such common intent to conceale their histories truth from the gentiles . one might easier beleeue that the error was committed in the transcription of the copy from ptolomies library , and so that it had a successiue propagation through all the copies dispersed . this may welbe suspected indeed in mathusalems life , and in that other , where there is foure and twenty yeares difference in the whole-sum . but in those where the falt is continued , so that an hundered yeares in the one are still ouerplus before the generations , and wanting after it , and in the other , still wanting before , and ouerplus after , still agreeing in the maine : and this continued through the first , second , third , fourth , fifth , and seauenth generation : this professeth a constancy in error , and intimateth rather industrious endeuour to make it so , then any negligent omission to let it passe so . so that this disparity in the greeke and latine , from the hebrew where these yeares are first wanting , and then added , to procure the consent of both , is neither to be said the iewes malice not the septuagints diligence , but vpon the transcribers error that copied it first from ptolomies library : for vnto this very daie , numbers , where they are either hard to bee vnderstood , or seeme to denote a thing not very needfull , they are negligently transcribed , and more negligently corrected : for thinketh he that he need learne how many thousand there was in euery tribe of israell ? it is held vselesse : how few is there that can discerne what vse to make hereof ? but here , where in all these generations , here wants an hundred yeares , and heere is an hundred too many : wanting , afterward when they exceeded before the birth of such or such a sonne , and exceeding afterwards when they wanted before : he that did this , desiring to pers●…ade vs , that the fathers were to liue so long because the yeares were so short : and desyring to shew that by their maturity , when they were fit to generate : and hereby thinking to perswade the incredulous , that a hundred of those yeares were but ten of ours : this made him where he found an age which his account would disable for generation , to adde an hundred yeares , and after the generation was past , to take it from the maine summe of his daies of life . for thus desired hee to proue these ages co●…nient for generation ( by his account ) and yet not to diminish from the true computation of their whole yeares . which because hee did not in the sixth generation , this is that that perswades vs the rather to thinke that he did it where it needed , because where it needeth not , hee addeth not not altereth any thing . for there in the hebrew he found that iared liued a hundred sixty and two yeares before hee begot henoch , which time comes to sixteene yeares , two monthes , and some od daies by his account , and that age is fit for generation , and therefore hee would not adde an hundred here , to make them vp twenty six of our yeares by his reckning : nor would hee detract any thing from the time of iared after 〈◊〉 birth . this was that made the summes of both bookes agree . another perswasion is ( c ) because in the eight generation before that mathusalem had begot lamech , the hebrews reading one hundred eightie two , our bookes haue twenty yeares lesse , where-as ordinarily wee vse to finde a hundred more : and after lamech his birth they are added againe to make vp the summe , which is one in both the bookes . for if he would take a hundred and ●…ie yeares to be seauenteene , because of the abilitie to gette children : hee should neither haue added nor subtracted any thing from thence : for hee found a time full inough here , for want of which hee was faine to adde a hundred yeares ●…where . wherefore wee should verily thinke that this error of the twenty yeares were occasioned by some fault in transcription , but that the summe of ▪ is added to the grand-summe againe , to make both bookes agree . shall wee thinke it was subtletie in him ? to couer his addition and subtraction of those yeares when need was , by practising it also ( not with hundreds , but with lesse summes ) where he needed not ? whether we thinke it was thus or no , or that the right is this or that , i make no question , the rightest course of all in all those controuersies concerning computations , if the two bookes differ ( seeing both cannot bee true ) yet ( d ) beleeue the originall rather then the translation . for some of the greeke copies , besides a latine one , and a syrian one , affirme that mathusalem died sixe yeares before the deluge . l. vives . laudable ( a ) and ] a diuersitie of reading : but of no moment . ( b ) god forbid ] thus may we answere those that say the iewes haue corrupted the old testament , and the greekes the new , least we should go to drinke at truths spring-head . ( c ) because in the ] i conceiue 〈◊〉 〈◊〉 meaning here : hierom and the seauentie , read both that mathusalem was a hundred eightie and seauen when hee begot lamech : vnlesse augustine had read it otherwise in some other ▪ ( d ) beleeue ] this hierom admireth and reason inuiteth vs to●… no man of wit will gainesay it : but in vaine doe good iudgements defend this , for blockishnesse lyes against it like a rock , not that they onely are ignorant in those tongues , for augustine had no hebrew , and very little greeke , but they want his modesty : hee would euer learne , and they would neuer learne , but would teach that wherein they are as skilfull as a sort of cumane asses . of the parity of yeares , measured by the same spaces , of old , and of late . chap. . now let vs see how plaine wee can shew that ten of their yeares is not one of ours , but one of their yeares as long as one of ours : both finished by the course of the sunne , and all their ancestors long liues laide out by that rec●…ng . it is written that the floud happened the three score yeare of noahs 〈◊〉 . but why doe the scriptures say : in the sixe hundreth yeare of noahs life , in the s●…d moneth , and the twentie seauenth day of the moneth , if the yeare were but thirtie sixe dayes ? for so little a yeare must eyther haue no moneths , or it 〈◊〉 haue but three dayes in a moneth , to make twelue moneths in a yeare . how then can it be said , the sixe hundreth yeare , the second moneth , & the twenty seauenth day of the moneth , vnlesse their yeares and moneths were as ours is ? how can it bee other-wise sayd that the deluge happened the twenty seauen of the ●…th ? againe at the end of the deluge it is written . in the seauenth moneth and the twenty seauenth of the month , the arke rested vpon the mountaine ar ar ●…t 〈◊〉 and the waters decreased vntill the eleauenth month : & in the eleauenth month , the first day , were the toppes of the mountaines seene . so then if they had such monthes , their yeares were like ours : for a three daied month cannot haue . daies : or if they diininish all proportionably , and make the thirteenth part of three daies , stand for one day , why then that great deluge that continued increasing forty daies , and forty nights , lasted not full . of our daies . who can endure this absurdity ? cast by this error then that seekes to procure the scriptures credit in one thing , by falsifying it in many . the day without al question was as great then as it is now , begun and ended in the compasse of foure and twenty houres : the month as it is now , concluded in one performance of the moones course : and the yeare as it is now , consumate in twelue lunary reuolutions ▪ east-ward , ( a ) fiue daies and a quarter more , being added for the proportionating of it to the course of the sunne : sixe hundred of such yeares had noah liued , two such monthes and seau●…n and twenty such daies when the floud beganne , wherein the raine fell forty daies continually , not daies of two houres and a peece , but of foure and twenty houres with the night , and therefore those fathers liued some of them nine hundred such yeares , as abraham liued but one hundred and eighty of ; and his sonne isaac neare a hundred and fifty , and such as moyses passed ouer to the number of a hundred and twenty , and such as our ordinary men now a daies do liue seauenty , or eighty of , or some few more , of which it is said , their ouerplus is but labour and sorrow . for the discrepance of account betweene vs and the hebrewes concernes not the lenght of the patriarches liues , and where there is a difference betweene them both , that truth cannot reconcile , wee must trust to the tongue whence wee haue our translation . which euery man hauing power to doe , yet ( b ) it is not for naught no man dares not aduenture to correct that which the seuenty haue made different in their translation from the hebre●… for this diuersity is no error , let no man thinke so : i doe not : but if there bee no falt of the transcriber , it is to bee thought that the holy spirit meant to alter some-things concerning the truth of the sence , and that by them , not according to the custome of interpreters , but the liberty of prophets : and therefore , the apostles are found not onely to follow the hebrewes , but them also , in cityng of holy testimonies . but hereof ( if god will ) hereafter : now to our purpose . we may not therefore doubt , that the first child of adam liuing so long , might haue issue enough to people a citty ( an earthly one i meane not that of gods ) which is the principall ground wherevpon this whole worke intreateth . l. vives . fiue ( a ) daies and ] the moones month may bee taken two waies : either for the moones departure , and returne to one and the same point , which is done in seauen and twenty daies : or for her following of the sunne vntill shee ioyne with him in the zodiake : which is done in nine and twenty daies , twelue houres , and foure and forty minutes : for shee neuer findeth the sunne where she left him , for hee is gone on of his iourney , and therefore she hath two daies and an halfe to ouertake him ; the iewes allow hir thirty daies : and call this 〈◊〉 full month . ( b ) it is ] not without a cause . whether the men of old abstained from women vntill that the scriptures say they ●…egot children . chap. . bvt will some say , is it credible that a man should liue eighty , or ninty , n●…more then a . yeares without a woman , and without purpose of continency , and then fall a begetting children as the hebrewes record of them ? or if they lifted , could they not get children before ? this question hath two answeres , for either they liued longer ( a ) immature then we do , according to the length of time exceeding ours , or else ( which is more likely ) their first borne are not reckened , but onely such as are requisite for the drawing of a pedegree downe from adam vnto noah , from whom we see a deriuation to abraham : and so vntill a certaine period , as farre as those pedegrees were held fit to prefigure the course of gods glorious pilgrim-citty , vntill it ascend to eternity . it cannot bee denied that caine was the first that euer was borne of man and woman . for adam would not haue sayd , i haue ( l ) gotten a man by the lord , at his birth , but that hee was the first man borne before the other two . him , abell was next whom the first or elder killed , and herein was prefigured what persecutions god glorious city should endure at the hands of the wicked members of the terrestriall society , those sons of earth , i may call them . but how old adam was at the begetting of these two , it is not euident : from thence is a passage made to the generations of caine , and to his whom god gaue adam in murdred abels seede , called seth : of whom it is written , god hath appointed me another seed for abell whom caine slew . seeing therfore that these two generations , caines , and seths , do perfectly insinuate the two citties : the one celestiall , and laboring vpon earth : the other earthly and following our terrestriall affects : there is not one of all caines progeny , from adam to the eighth generation , whose age is set downe when hee begot his next sonne : yet is his whole generation rehersed : for the spirit of god would not record , the times of the wicked before the deluge , but of the righteous onely , as onelie ●…orthy . but when seth was borne his fathers yeares were not forgotten though he had begotten others before , as caine and abel ; and who dare say whether he had more besides them ? for it is no consequent that they were all the sons he had , because they were onely named for the fit distinction of the two generations : for wee read that hee had sonnes , and daughters , all which are vnnamed , who dare affirme how many they were , without incursion of rashnesse ? adam might by gods instinct say at seths birth , god hath raised me vp another seed for abell , in that seth was to fulfill abells sanctity , not that he was borne after him by course of time . and where as it is written , seth liued . or . yeares , & begot e●…s , who but one brainelesse would gather from hence that enos was seths first s●…n , to giue vs cause of admiration that seth could liue so long continent without purpose of continency , or without vse of the mariage bed , vnto generation ? for it is writte of him . he begat sons and daughters and the daies of seth were . yeares , 〈◊〉 〈◊〉 died . and thus , the rest also that are named , are al recorded to haue had sons & daughters . but here is no proofe that he that is named to be son to any of them , should be their first son : nor is it credible that their fathers liued al this while either immature , or vnmarried , or vnchilded , nor that they were their fathers first ●…ome . but the scripture intending to descend by a genealogicall scale from ad●… vnto noah to the deluge , recounted not the first borne of euery father , but only such as fell within the compasse of these two generations . take this example , to cleare all further or future doubt : saint mathew the euangelist intending to record the generation of the man , christ , beginning at abrah●… , and descending downe to dauid , abraham ( saith hee , ) begot isaac : why not 〈◊〉 ? he was his first sonne ? isaac begot iacob : why not esau ? hee was his first 〈◊〉 too . the reason is , he could not descend by them vnto dauid . it followeth : iacob begat iudas and his brethren . why ? was iudas his first borne ? iudas begat ph●…es and zara. why neither of these were iudas his first sonnes , he had three before either of them . so the euangelist kept onely the genealogy that tracted directly downe to dauid , and so to his purpose . hence may wee therefore see plaine that the mens first borne before the deluge , were not respected in this account , but those onely through whose loines the propagation passed from adam to noah the patriarche ; and thus the fruitlesse and obscure question of their late maturity , is opened as farre as needeth : we will not tire our selues therein . l. vives . longer ( a ) immature ] maturity in man , is the time when he is fit to beget children : when as haire groweth vpon the immodest parts of nature in man or woman . ( b ) gotten ] or possesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say the seauenty . caine , saith hiero●… is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possession . of the lawes of marriage , which the first women might haue different from the succeeding . chap. . therefore whereas mankinde ( after the forming of the first man out of clay , and the first woman out of his side , ) needed coniunction of male and female , for propagation sake , it beeing impossible for man to bee increased but by such meanes , the brethren maried the sisters , : this was lawfull then , through the compulsion of necessity : but now it is as damnable , through the prohibition of it in religion : for there was ( a ) a iust care had of charity , that them to whom concord was most vsefull , might be combined togither in diuers bonds of kinred and affinity : that one should haue many in one , but that euery peculiar should bee bestowed abroade , and so many , byas many , should bee conglutinate in honest coniugall society . as , father , and father in law , are two names of kinred : so if one haue both of them , there is a larger extent of charity . adam is compelled to be both , vnto his sonnes , and his daughters , who were matched together beeing brothers and sisters . so was euah both mother and step-mother to them both . but if there had bin two women for these two names , the loue of charity had extended further : the sister also here , that was made a wife , comprized two alliances in her selfe , which had they beene diuided and she sister to one , and wife to another the combination had taken in more persons then as now it could , beeing no mankinde vpon earth , but brothers and sisters , the progeny of the first created . but it was fit to be done as soone as it could , and that then wiues and sisters should be no more one : it being no neede , but great abhomination to practise it any more . for if the first mens nephewes , that maried their cousin-germaines , had married their sisters , there had beene three alliances ( not two ) includ●… in one : which three ought for the extention of loue and charity to haue beene communicated vnto three seuerall persons : for one man should be father , stepfather , and vncle vnto his owne children , brother and sister , should they two mary together ; and his wife should be mother , stepmother and aunte vnto them and they themselues should bee not onely brother and sister , but ( b ) brother and sisters children also . now those alliances that combine three men vnto one , should conioyne nine persons together in kinred & amity if they were seuere●… one may haue one his sister , another his wife , another his cousin , another his father , another his vncle , another his step father , another his mother , another his a●…te , and another his step-mother : thus were the sociall amity dilated , and not contracted all into two or three . and this vpon the worlds increase wee may obserue euen in paynims and infidels , that although ( c ) some of their bestiall lawes allowed the bretheren to marry their sister , yet better custome abhorred this badde liberty : and for all that in the worldes beginning it was lawfull , yet they auoide it so now as if it had neuer beene lawfull : for custome is a g●…at matter to make a man hate or affect any thing : and custome herein suppressing the immoderate immodesty of cōcupiscence , hath iustly set a brand of ignominy vpon it , as an irreligious and vnhumaine acte : for if it be a vice to plow beyond your bounder , for greedinesse of more ground : how farre doth this exceed it , for lust of carnality to transgresse all bound , nay subuert all ground of good manners ? and wee haue obserued that the marriage of cousin-germaines , because of the degree it holdeth next vnto brother and sister , to haue beene wonderfull seldome in these later times of ours : and this now because of good custome otherwise , though the lawes allowed it , for the lawe of god hath not forbidden it , ( d ) nor as yet had the lawe of man. but this , although it were lawfull , is avoided , because it is so neare to that which is vnlawfull : and that which one doth with his cousin , hee almost thinketh that hee doth with his sister : for these because of their neare consanguinity , ( e ) are called brothers and sisters , and are ●…eed very neare it . but the ancient fathers had a religious care to keepe the ●…red with such limmites , least it should spread vnto nothing : binding of it backe againe into it selfe , when it was a little diffused , and calling it still to a new combination in it selfe . and herevpon when the earth was well replenished with 〈◊〉 ▪ they desired no more to marry brother vnto sister , yet notwithstanding 〈◊〉 one desired a wife in his owne kindred . but without all question the pro●… of cousin germaines marriages is very honest : partly for the afore-said 〈◊〉 , because one person therein shall haue two alliances , which two ought ra●… 〈◊〉 haue , for the increase of affinity : and partly because there is a certaine 〈◊〉 naturall instinct , in a mans shamefastnesse , to obst●…ine from vsing that 〈◊〉 ( though it tend vnto propagation ) vpon such as propinquity hath bound 〈◊〉 ●…stly to respect , seeing that inculpable wed-locke is ashamed of this very 〈◊〉 . in respect of mankinde therefore , the coupling of man and w●…man , is the 〈◊〉 of a citty : and the earthly city needeth only this , marry the heauenly 〈◊〉 needeth a further matter , called regeneration , to avoide the corruption of 〈◊〉 〈◊〉 generation . but whether there were any signe , or at least any corporall 〈◊〉 signe of regeneration before the deluge , or vntill circumcision was ●…ded vnto abraham , the scripture doth not manifest . that these first 〈◊〉 ●…ificed vnto god , holy writ declareth , as in the two first brethren , and 〈◊〉 〈◊〉 , after the deluge , when hee came out of the arke he is said to offer vnto 〈◊〉 ▪ but of this wee haue spoaken already , to shew that the deuills desire to bee ●…ted gods , and offred vnto , onely for this end , because they know that true 〈◊〉 is due to none but the true god. l. vives . 〈◊〉 ( a ) was ] that alliance might be augmented by matches abroade , and not kept conti●… within the walls of one parentage , but intermixt with blouds , and linages : thu●… is vnion dilated , and loue sowne through mankinde . cic. de finib . lib. . 〈◊〉 〈◊〉 〈◊〉 of two brethren are called patrueles : of a brother and a sister , am●… : of 〈◊〉 〈◊〉 ●…sobrini . [ generally , cousin germaines they are all . ] marcellus de propriet . 〈◊〉 ▪ 〈◊〉 〈◊〉 their ] the gods vsed it , saturne married his sister ops , and iupiter , iuno . the 〈◊〉 〈◊〉 and the athenians allowed it . but the romans , neuer . ( d ) nor as yet ] there was a law 〈◊〉 marying of kindred ( saith plutarch ) vntil at length it was permitted that father or 〈◊〉 mary his brothers or sisters ▪ daughter : which arose herevpon : a good poore man 〈◊〉 〈◊〉 people loued very well , married his brothers daughter : and beeing accused , and brought before the iudge , he pleaded for himselfe so well , that he was absolued , and this la●…●…reed by 〈◊〉 vniuersall consent . ( e ) are called ] so abraham called sarah . and tully calleth 〈◊〉 〈◊〉 his vncles sonne , brother . de finib . lib. . yet augustine saith not , they are brothers &c. 〈◊〉 very neare it . of the two heads and princes of the two citties , borne both of one father . chap. . adam therefore beeing the father of both the progenies , belonging to the earthly and heauenly city , and abell beeing slaine , and in his death a wonderfull ( a ) mistery commended vnto vs ; caine and seth became the heads of the two parties : in whose sonnes such as are named , the two cities began to shew themselues vpon earth , in mankinde : for caine begot enoch , and built an earthly cittie after his name , no such city as should be a pilgrim in this earthly world , but an enioyer of the terrestriall peace . caine , is interpreted , possession , wherevpon either his father or his mother at his birth said , i haue gotten a man by god. henoch is interpreted , dedication : for the earthly citty is dedicated here below where it is built : for here is the scope and end that it affects and aymes at . now ( b ) seth is called , resurrection , and enos his son is called , man , not as adam was : ( for adam is man , but in the hebrew it is common to male and femall : for it is written : male and femall made he them , and calleth their name adam : so that 〈◊〉 doubtlesse was not so properly called euah but that adam was a name indifferent to them both . ) but ( c ) enos is so properly a man , that it excludes all womankinde ( as the hebrew linguists affirme ) as importing the sonne of the resurrection where they shall not marry , nor take no wife . for regeneration 〈◊〉 exclude generation from thence . therefore i hold this no idle n●…te , that in the whole generation drawne from seth there is not one woman named as begotten in this generation . for thus wee reade it . mathusaell begot lamech and lamec●… tooke vnto him two wiues : adah , and zillah , and adah bare iabell , the father of such as liued in tents and were keepers of cattell ; and his brothers name was ●…aball , who was the father of musitians . and zillah also bare ( d ) tobel , who wrought in brasse and iron : and the sister of tobel was naamah . thus far is 〈◊〉 generations recited beeing eight from adam , with adam seauen to lamech tha●… had these two wiues , and the eight in his sonnes , whose sisters are also reckned . this is an elegant note , that the earthly citty shall haue carnall generatio●…s vntill it ende : such i meane as proceede from copulation of male and female . and therefore the wiues of him that is the last father , heere , are name●… by their proper names , and so is none besides them before the deluge , b●… euah . but euen as caine is interpreted possession , of the earthly citties fou●…der , and henoch his son , interpreted , dedication , who gaue the city his name , d●… shew that it is to haue both an earthly beginning , & ending , in which there is no hope but of things of this world : so likewise seth is interpreted the resurrection , who being the father of the other generations , wee must see what holy writ deliuereth concerning his sonne . l. vives . a wonderfull ( a ) mistery ] first of the death of christ , and then of the martires , whom the worldly brother persecuteth . ( b ) seth is ] hierome putteth it , position : posuit . the table at the end of the bible conteyning the interpretation of the hebrew names , saith that seth , is put , or set . ( c ) enos ] as adam is ( saith hierome ) so is enos , a man. ( d ) tobel ] augustine followeth the seauenty , who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : whereas the hebrewes read it , tubalcain : who was the sonne of zillah as iosephus recordeth also . that the signification of abel , seth and enos , are all pertinent vnto christ and his body , the church . chap. . and seth ( saith the scripture ) had a sonne , and he called his name enos . this man hoped to call vpon the name of the lord , for the son of the resurrection liueth in hope , saith the truth , it is true : all the while that hee continueth in his pilgrimage here below , together with the citty of god , which ariseth out of the faith of christs resurrection : for by these two men , abel , interpreted sorrow , and seth , resurrection , is the death and rising againe of christ perfigured , of which faith the citty of god hath originall , namely in these men that ( a ) hoped to call vpon the lord god. for wee are saued by hope saith the apostle . but hope which is seene is no hope : for hopeth he for that he seeth ? but if we hope for that which we see not , then do we with patience abide it : who can say that this doth not concerne the depth of this mistery ? did not abel hope to call vpon the name of the lord god when his sacrifice was so acceptable vnto him ? and did not seth so also , of whom it is said , god hath appointed me another seed for abell ? why then is this peculiarly bound vnto seths time in which is vnderstood the time of all the godly , but that it behooued that in him who is first recorded to haue beene borne , to eleuate his spirit from his father that begot him , vnto a better father , the king of the celestiall country , man , that is , that society of man , who liue in the hope of blessed eternity , not according to man , but god , be prefigured ? it is not said , he hoped in god : nor he called vpon god : but he hoped to call vpon god. why hoped to call ? but that it is a prophecy that from him should arise a people who by the election of grace should call vpon the name of the lord god. this is that which the apostle hath from another prophet , & sheweth it to pertaine vnto the grace of god , saying , whosoeuer shall call vpon the name of the lord , shal be saued . this is that which is said , he called his name enos ( which is , man ) and then is added , this 〈◊〉 hoped to call vpon the name of the lord : wherein is plainely shewne that man ought not to put his trust in himselfe . for cursed is the man that trusteth in man , as wee reade else-where , and consequently in himselfe : which if hee doe not , ●…e may become a cittizen of that citty which is founded aboue in the eternity of blisse , not of that which caine built and named after his sonne , beeing of this ●…orld , wauering , and transitory . l. vives . th●… ( a ) hoped ] some reade it , then men beganne to call vpon the name of the lord : referring to the time , and not to seths person . it is an ordinary phrase in authors . the 〈◊〉 approoueth it , and so seemes hierome to do . the hebrewes thinke that , then they beg●… 〈◊〉 set vp idols in the name of the lord . hierome . but augustine followeth the seauenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this man hoped to call vpon &c. what the translation of enoch signified . chap. . for seths progeny hath that name of dedication also for one of the sonnes , the seauenth from adam , who was called ( a ) henoch , and was the seauenth of that generation : but hee was translated , or taken vp because hee pleased god , and liued in that famous number of the generation wherevpon the sabboth was sanctified , namely the seauenth , from adam : and from the first distinctions of the generations in caine and seth the sixth : in which number man was made , and all gods workes perfited . the translation of this enoch is the prefiguration of our dedication which is already performed in christ , who rose from death to die no more , and was assumed also . the other dedication of the whole house remaineth yet whereof christ is the foundation , and this is deferred vntill the end , and finall resurrection of all flesh to die no more . wee may call it the house of god , the church of god , or the citty of god : the phrase wil be borne . virgill calls rome ( b ) assaracus his house , because the romanes descended from troy and the troyans from assaracus : and he calls it aeneas his house , because hee led the troians in to italy , and they built rome : thus the poet immitated the scriptures , that calleth the populous nations of the hebrewes , the house of iacob . l. vives . called ( a ) henoch ] there were two henochs , caine begot one , iared another of the st●…k of seth , of this he meaneth here . ( b ) assaracus ] hee was sonne to capys and father to anchises , from whom eneas and the romanes are deriued . ( c ) hee led ] salust . co●…r . ca●… . concerning caines succession , being but eight from adam , whereas noah is the tenth . chap. . i but ( say some ) if the scripture meant onely to descend downe from adam to noah in the deluge , and from him to abraham , where mathew the euangelist begunne the generation of the king of the heauenly citty , christ , what meant it to medle with caines succession ? i answere it meant to descend downe to the deluge by caines progeny , and then was the earthly citty vtterly consumed , though it were afterwards repaired by noahs sonnes . for the society of these worldlings shall neuer bee a wanting vntill the worldes end : of whom the scripture saith . the children of this world marry and are married . but it is r●…eneration that taketh the citty of god from the pilgrimage of this world , and pl●…ceth it in the other , where the sons neither may nor are maried . thus then generation is common to both the citties here on earth : though the cittie of g●… haue many thousands that abstaine from generation , & the other hath some c●…zens , that do imitate these , & yet go astray : for vnto this city do the authors o●… 〈◊〉 heresies belong , as liuers according to the world , not after gods prescription . the ( a ) gymnosophists of india , liuing naked in the dese●…ts , are of this society also : and yet absteine from generation . for this abstinence is not good , vnlesse it be in the faith of god , that great good . yet wee doe not finde any that professed it before the deluge , enoch himselfe the seauenth from adam , whom god tooke vp , and suffered not to die , had sonnes and daughters , of whom mathusalem was the man through whom the generation passed downe-wards . but why then are so few of cains progeny named , if they were to bee counted downe to the floud , and their lenght of yeares hindered not their maturity , which continued a hundered or more yeares without children ? for if the author intended not to draw downe this progeny vnto one man , as hee doth to noah in seths , and so to proceed , why omitted he the first borne to come vnto lamech , in wh●…e time there coniunction was made , in the eight generation from adam , and the seauenth from caine ; as if there were some-what more to be added , for the descent downe , either vnto the israelites , ( whose terrestriall citty ierusalem was a type of the citty of god , ) or downe vnto christes birth in the flesh , ( who is that eternall god and blessed founder and ruler ) when as all caines posterity were abolished ? whereby wee may see that the first borne were reckned in this recitall of the progeny : why are they so few then ? so few there could not bee , vnlesse the length of there fathers ages staied them from maturity an hundered yeares at the least . for to admit that they begunne all alike to beget children at thirty yeares of age : eight times thirtie ( for there are eight generations from adam to lameches children inclusiuely ) is two hundred and forty : did they beget no children then , all the residue of the time before the deluge ? what ●…as the cause then that this author reciteth not the rest : for our bookes account from adam to the deluge ( b ) two thousand two hundred sixty two yeares , and the hebrewes , one thousād six hundred fifty six . to allow the lesser nūber for the truer , take two hundred and forty , from one thousand six hundred fifty six , and there remaines one thousād foure hundreth and sixteen years . is it likely that caines progeny had no children al this time ? but let him whom this troubleth obserue what i sayd before , when the question was put , how it were credible that the first men could for beare generation so long : it was answered two waies : either because of their late maturity , proportioned to their length of life : or because that they which were reckned in the descents were not necessarily the first borne , but such onely as conueied the generation of seth through themselues downe vnto noah . and therefore in caines posterity if such an one wants as should bee the scope wherevnto the generation ( omitting the first borne , and including onely such as were needefull , might descend ) wee must impute it to the latelinesse of maturity , whereby they were not enabled to gene●…ation vntill they were aboue one ●…ndred yeares olde , that so the generation might still passe through the first borne , and so descending through these multitudes of yeares , meete with the ●…oud : i cannot tell , there may bee some more ( c ) secret course why the earthly citties generation should bee ( d ) reiected vntill lamech and his sonnes , and 〈◊〉 the rest vnto the deluge wholy suppressed by the author●… . and ( to ●…de this late maturity ) the reason why the pedegree descendeth not by t●…e first borne may bee for that caine might reigne long in his cittie of he●… : and begette many kings who might each beget a sonne to reigne in 〈◊〉 owne stead . of these caine , i sa●… , might bee the first : henoch his sonne the next : ( for whom the citty was built that he might reigne , there : ) 〈◊〉 the sonne of henoch the third : ( e ) manichel the sonne of gaida●… the fourth , 〈◊〉 mathusael the sonne of manichel the fit : lamech the sonne of mathusael the sixt , and this man is the seauenth from adam by caine. now it followeth not that each of these should bee their fathers first begotten , their merits , vertue , policy , chance , or indeed their fathers loue might easily enthrone them . and the deluge might befall in lamechs reigne , and drowne both him and all on earth but for those in the arke : for the diuersity of their ages might make it no ●…der , that there should bee but seauen generations from adam by caine to the deluge , and ten , by seth : lamech as i said beeing the seauenth from adam , and noah the tenth , and therefore , lamech is not said to haue one sonne ▪ but many , because it is vncertaine who should haue succeeded him , had hee died before the deluge . but howsoeuer caines progeny bee recorded , by kings , or by eldest sonnes , this i may not ' omit , that lamech , the seauenth from adam , had as many children as made vppe eleauen , the number of preuarication . for hee had three sonnes and one daughter ( his wiues haue a reference to another thing not here to bee stood vpon . for heere wee speake of descents : but theirs is vnknowne . ) wherefore seeing that the lawe lieth in the number of ten , as the tenne commandements testifie , eleauen ouer-going ten in one , signifieth the transgression of the law , or sinne . hence it is that there were eleauen haire-cloath vailes made for the tabernacle , or mooueable temple of god during the israelites trauells . for ( g ) in haire-cloath is the remembrance of sinne included , because of the ( h ) goates that shal be set on the left hand : for in repentance wee prostrate our selues in hayre-cloath saying as it is in the psalme , my sinne is euer in thy sight . so then the progeny of adam by wicked caine , endeth in the eleauenth , the number of sinne : and the last that consuma●…eth the number , is a woman , in whome that sinne beganne , for which wee are all deaths slaues : and which was committed , that disobedience vnto the spirit , and carnall affects might take place in vs. for ( i ) naamah lamechs daughter , is interpreted beautifull pleasure . but from adam to noah by seth , tenne , the number of the lawe , is consumate : vnto which noahs three sonnes are added two their father blessed , and the third fell off : that the reprobate beeing 〈◊〉 , and the elect added to the whole , ( k ) twelue , the number of the patriarches and apostles might herein bee intimate : which is glorious because of the multiplication of the partes of ( l ) seauen producing it : for foure times three , or three times foure is twelue . this beeing so , it remaineth to discusse how these two progenies distinctly intimating the two two citties , of the reprobate and the regenerate , came to be so commixt and confused , that all mankinde but for eight persons , deserued to perish in the deluge . l. vives . the ( a ) gymnosophists ] strab. lib. . ( b ) . ] eusebius and bede haue it from the s●…gints but . it may bee augustine saw the last number . lxii . in these chara●… , and they had it thus xlii . with the x. before . the transcriber might easilie commit 〈◊〉 an error . ( c ) secret cause ] i thinke it was because they onely of caines generation should bee named that were to bee plagued for his brothers murder : for iosephus writeth hereof 〈◊〉 these words : caine offring vnto god , and praying him to bee appeased , got his great gu●… of homicide some-what lightned : and remained cursed , and his off-spring vnto the s●…uenth generation , lyable vnto punishment for his desert . besides caine liued so long himselfe , and the author would not continue his generation farther then his death . ( d recided ) not commended , as some bookes read . ( e ) manichel ] some read 〈◊〉 ▪ 〈◊〉 hath ma●…iel : the 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( f ) mathusael ] eusebius , mathusalem , the seauentie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( g ) in hayre cloth ] the prophets wore haire-cloth to ●…re the people to repentance . hier. s●…p zachar. the penitents also wore it . ( h ) goates ] christ saith ▪ hee wil●… gather the ●…word ▪ that is the iust and simple men together , in the worlds end , and set them on his right hand : and the goates , the luxurious persons , and the wicked , on his left . this hayre-cloth was made of goates hayre , and called cilicium , because ( as uarro saith ) the making of it was first inuented in cilicia . ( i ) naamah ] it is both pleasure and delicate comlinesse ▪ 〈◊〉 . ( k ▪ 〈◊〉 ] of this read hierome vpon ezechiel . lib. . ( l ) seauen ] a number full of mysterious religion , as i said before . why the generation of caine is continued downe along from the naming of his sonne enoch , whereas the scripture hauing named enos , seths sonne , goeth back againe to begin seths generation at adam . chap. . bvt first we must see the reason why cains generation is drawne out along to the deluge , from the naming of his sonne enoch , who was named before all his other posterity , and yet when seths sonne enos is borne , the author doth not proceede downward to the floud , but goeth back to adam in this manner : this is the booke of the generation of adam , in the day that god created adam , in the likenesse of god made he him , male and female created he them , and blessed them , and called their name adam that day that they were created . this i hold is interposed , to goe back to adam , from him to reckon the times : which the author would not doe in his description of the earthly citie : as also god remembred that without respecting the accompt . but why returnes hee to this recapi●…ulation after hee hath named the ( a ) righteous sonne of seth , who hoped to call vpon the name of the lord : but that hee will lay downe the two citti●…s in this manner : one by an homicide vntill hee come to an homicide ( for lamech confesseth vnto his two wiues that hee had beene an homicide ) and the other by him that hoped to call vpon the name of the lord. for the principall businesse that gods cittie hath in 〈◊〉 pilgrima●… vpon earth ▪ is that which was commended in that one man , who was appointed a seede for him that was slaine . for in him onely , was the vnity of the supernall cittie , not really complete , mystically comprized : ●…herefore the sonne of caine , the sonne of possession , what shall hee haue but the name of the earthly cittie on earth , which was built in his name ? hereof sings the psalmist : ( b ) they haue called their lands by their names : wherevpon that followeth which hee saith else-where : lord thou shalt desperse their image to nothing in thy cittie . but let the sonne of the resurrection , seths sonne , hope to call vpon the lor●…s name , for hee is a type of that society that saith : i shall bee ●…ke a fruitfull oliue in the house of god , for i trusted in his mercy . and let him not seeke vaine-glorie vpon earth , for blessed is the man that maketh the lord his trust : and regardeth not vanity , and false fondnesse . thus the two citties are described to be seated : the one in worldly possession , 〈◊〉 other in heauenly hope , both comming out at the common gate of mortality , which was opened in adam , out of whose condemned progenie , as out of a putrified lumpe , god elected some vessels of mercy and some of wrath : giuing due paines vnto the one , and vndue grace vnto the other , that the cittizens of god vpon earth may take this lesson from those vessels of wrath , neuer to ( d ) relie on their owne election , but hope to call vpon the name of the lord : because the naturall will which god made ( but yet heere the changelesse made it not changlesse ) may both decline from him that is good , and from all good , to do euill , and that by freedom of will ; and from euill also to doe good , but that not with-out gods assistance . l. vives . that ( a ) righteous ] enos , seths sonne , interpreted , man. ( b ) they haue ] this is the truest reading and nearest to the hebrew : though both the seauenty , and hierom read it otherwise . ( c ) giuing ] to shew gods iust punishment of the wicked , and his free sauing of the chosen . ( d ) relye on their ] as pelagius would haue men to doe . of the fall of the sonnes of god by louing strange women , whereby all ( but eight ) perished . chap . this freedome of will increasing and pertaking with iniquity , produced a confused comixtion of both citties : and this mischiefe arose from woman also : but not as the first did for the women now did not seduce men to sinne , but the daughters that had beene of the earthly cittie from the beginning , and of euill conditions , were beloued of the cittizens of god for their bodily beauty : which is indeed a gift of god , but giuen to the euill also , least the good should imagine it of any such great worth . thus was the greatest good onely perteyning to the good left , and a declination made vnto the least good , that is common to the bad also , and thus the sonnes of god were taken with the loue of the daughters of men , and for their sakes , fell into society of the earthly , leauing the piety that the holy society practised . and thus was carnall beauty ( a gift of good indeed , but yet a temporall , base and transitory one ) sinne-fully elected and loued before god , that eternall , internall , and sempiternall good : iust as the couetous man forsaketh iustice ▪ and loueth golde , the golde ●…eeing not in fault but the man : euen so is it in all other creatures . they are all good , and may bee loued well , or badly : well , when our loue is moderate , badly when it is inordinate : as ( b ) one wrote in praise of the creator : haec ●…ua sunt , bona sunt , quia tu bonus ista creasti , nil nostrum est in eis , nisi quod peccamus amantes , ordine neglecto pro te quod conditur abs te . those are thy goods , for thou ( chiefe good ) didst make them , not ours , yet seeke we them in steed of thee : peruerse affect in forcing vs mistake them . but we loue the creator truly , that is , if he be beloued for him-selfe , and nothing that is not of his essence beloued , for of him we cānot loue any thing amisse . for that very loue , where-by we loue that is to be loued , is it selfe to be moderately loud in our selues , as beeing a vertue directing vs in honest courses . and t●…ore i thinke that the best and briefest definition of vertue be this , it is ( c ) a●…●…der of loue : for which christs spouse the citty of god saith in the holy can●… ▪ hee hath ordered his loue in mee . this order of loue did the sonnes of god 〈◊〉 neglecting him , and running after the daughters of men : in which two ●…s both the citties are fully distinguished : for they were the sonnes of men by ●…ure , but grace had giuen them a new stile . for in the same scripture , 〈◊〉 it is sayd that , the sonnes of god loued the daughters of men , they are also called the angels of god. where-vpon some thought them to bee angels and ●…ot men that did thus . l. vives . w●…ch ( a ) is indeed ] homer . iliad . . ( b ) one wrote ] some read : as i wrote once in praise of a t●…per . i know not which to approoue . ( c ) an order ] that nothing bee loued but 〈◊〉 which ought to be loued , as it ought , and as much as it ought . so doth plato graduate the ●…easonable and mentall loue . ( d ) hee hath ordered ] this saith origen is that which our s●…r saith , thou shalt loue thy lord with all thine heart , with all thy soule , with all thy minde , 〈◊〉 ●…th all thy strength : and thou shalt loue thy neighbor as thy selfe : but not with all thin●… 〈◊〉 ▪ and loue thine enemies , ( he saith not , as thy selfe , nor withall thine heart , but holds it ●…nt to loue them at all . ) in cantic . whether it be credible that the angels being of an incorpore all nature , should lust after the women of earth , and marrying them , beget gyants of them . chap. . ●…is question wee touched at in our third booke , but left it vndiscussed , whe●…er the angels , being spirits , could haue carnall knowledge of women : for 〈◊〉 ●…itten , he maketh his angels spirits : that ( a ) is , those that are spirits , hee 〈◊〉 his angels , by sending them on messages as hee please : for the greeke 〈◊〉 ●…rd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the latines call ( c ) angelus , is interpreted a messenger . 〈◊〉 ●…ether he meant of their bodyes , when he addeth : and his ministers a fla●… , or that he intimate that gods ministers should burne with fiery zeale ●…ritie , it is doubtfull : yet doe the scriptures plainly auerre that the an●… appeared both in visible and palpable figures . ( b ) and seeing it is so 〈◊〉 a report , and so many auerre it eyther from their owne triall or from 〈◊〉 , that are of indubitable honestie and credite , that the syluanes and 〈◊〉 , commonly called ( e ) incub●… , haue often iniured women , desiring and ac●…●…rnally with them : and that certaine deuills whome the frenchmen call 〈◊〉 , doe continually practise this vncleannesse , and tempt others to it , which ●…ed by such persons , and with such confidence that it were impudence 〈◊〉 it . i dare not venter to determine any thing heere : whether the 〈◊〉 beeing imbodyed in ayre ( for this ayre beeing violently mooued is 〈◊〉 ●…lt ) can suffer this lust , or mooue it so as the women with whome 〈◊〉 ●…ixe , many feele it ( f ) yet do i firmely beleeue that gods angels could 〈◊〉 ●…ll so at that time : nor that the apostle peter did meane of them when he sayd : if god spared not the angels that had sinned , but cast them downe into hell , and deliuered them into chaines of darkenesse to be kept vnto damnation : but rather of those that turned apostata's with the diuell their prince at first , in him i meane that deceiued man-kinde in the serpent . that men were also called the angels of god the scripture testifieth also , saying of iohn : behold , i send mine angel before ●…hy face which shall prepare the way before thee . and malachie the prophet by a peculiar grace giuen him , was called an angell . but some sticke at this , that in this commixtion of them that were called gods angels with the women of earth there were gyants begotten and borne : as though that we haue no such extraordinary huge statured creatures euen in these our times . was there not a woman of late at rome , with her father and mother , a little before it was sacked by the gothes , that was of a giantlike height in respect of all other ? it was wonderfull to see the concourse of those that came to see her , and shee was the more admired , in that her parents exceeded not our tallest ordinary stature . therefore there might bee giants borne before that the sonnes of god ( called also his angells ) had any carnall confederacy with the daughters of men , such i meane , as liued in the fleshly course : that is ere the sonnes of seth medled with the daughters of caine , for the scripture in genesis saith thus , so when men were multiplied vpon earth , and there were daughters borne vnto them , the sonnes of god saw the daughters of men that they were faire , and they tooke them wiues of all that they liked . therefore the lord said my spirit shall not alway striue with man : because he is but flesh , and his daies shal be . yeares . there were gyants in the earth in those daies , yea and after that the sonnes of god came vnto the daughters of men , and they had borne them children , these were gyants , and in old time were men of renowne . these words of holy writ shew plainely that there were gyants vpon earth when the sonnes of god tooke the fayre daughters of men to bee their wiues , ( g ) for the scripture vseth to call that which is faire good . but there were gyants , borne after this : for it saith . there were gyants vpon earth in those daies and after that the sonnes of god came vnto the daughters of men : so that there were gyants both then and before : and whereas it saith . they begot vnto themselues , this sheweth that they had begotten children vnto god before , and not vnto themselues , that is not for lust , but for their duty of propagation , nor to make themselues vp , any flaunting family , but to increase the cittizens of god , whome they ( like gods angels ) instructed to ground their hope on him , as the sonne of the resurrection , seths sonne did , who hoped to call vpon the name of the lord : in which hope , he and all his sons might be sons and heires of life euerlasting . but we may not take them to bee such angels as were no men : men they were without doubt , and so saith the scripture : which hauing first sayd , the angels of god s●… the daughters of men that they were good , and they tooke them wiues of all whome they liked : addeth presently : and the lord said , my spirit shall not alway striue with m●… because hee is but flesh . for his spirit made them his angels , and sonnes , but they declined downewards , and therefore hee calleth them men , by nature , not by grace : and flesh , being the forsaken forsakers of the spirit . the . call them the angels and sonnes of god : some bookes call them onely the sonnes of god , leauing out angels : but ( h ) aquila whome the iewes prefer before all , calls them neither , but the sonnes of gods : both is true , for they were both the sonnes of god , and by his patronage , the bretheren of their fathers : and they were the sonnes of the gods : as borne of the gods , and their equalls , according to that of the psalme : i haue said yee are gods , and yee are al sonnes of the most high , for we●… do worthily beleeue that the . had the spirit of prophecy , and that what soeuer they altered is set downe according to the truth of diuinity , not after the pleasure of translators , yet the hebrew they say , is doubtfull and may be interpreted 〈◊〉 the sonnes of god , or of gods. therefore let vs omit the scriptures that are 〈◊〉 ( i ) apocripha , because the old fathers of whome wee had the scriptures , 〈◊〉 not the authors of those workes , wherein though there bee some truths , y●… their multitude of falshhoods maketh them of no canonicall authority . s●… scriptures questionlesse were written by enoch the seauenth from 〈◊〉 . as the canonicall ( k ) epistle of iude recordeth : but it is not for ●…ng that they were left out of the hebrew canon which the priests kept in 〈◊〉 ●…mple . the reason was , their antiquity procured a suspicion that they 〈◊〉 not truly diuine , and an vncertainety whether henoch were the author or 〈◊〉 ●…ing that such as should haue giuen them their credit vnto posterity neuer 〈◊〉 them . and therefore those bookes that go in his name and containe those 〈◊〉 of the giants that ther fathers were no men , are by good iudgements held 〈◊〉 ●…ne of his : but counterfeite , as the heretiques haue done many , vnder the 〈◊〉 of the ( b ) apostles and ( m ) prophets , which were all afterward examined , 〈◊〉 ●…ust from canonicall authority . but according to the hebrew canonicall ●…res , there is no doubt but that there were gyants vpon the earth before 〈◊〉 ●…ge , and that they were the sonnes of the men of earth , and cittizens of ●…all citty , vnto which the sonnes of god , being seths in the flesh , forsak●…●…ice adioyned them-selues . nor is it strange if they begot gyants . they 〈◊〉 〈◊〉 all giants , but there were farre more before the deluge , then haue 〈◊〉 ●…ce : whome it pleased the creator to make , that wee might learne that a 〈◊〉 should neither respect hugenesse of body nor fairenesse of face : but 〈◊〉 his beatitude out of the vndecaying , spirituall and eternall goods that 〈◊〉 ●…iar to the good , and not that he shareth with the bad : which another 〈◊〉 ●…eth to vs , saying : there were the gyants famous from the beginning that 〈◊〉 so great stature and so expert in war. these did not the lord choose , neither 〈◊〉 the way of knowledge vnto them : but they were destroyed because they 〈◊〉 wisdome , and perished through there owne foolishnesse . l. vives . 〈◊〉 ( a ) is those ] that augustine held that the angells and deuills had bodies , he that 〈◊〉 ●…th this worke , and his bookes de natura daemon , & de genesi ad literam ; shall see plain●…●…eld it himselfe , and spake it not as an other mans opinion , as peter lumbard saith 〈◊〉 ●…ke : it was his owne ▪ nor followed hee any meane authors herein , hauing the 〈◊〉 , and then origen , lactantius , basil and almost all the writers of that time on his 〈◊〉 neede ( saith michael psellus , de d●…monib , ) that the spirits that are made messengers , 〈◊〉 ●…ue bodies too ( as saint paul sayth ) whereby to mooue , to stay , and to appeare vi●…●…nd whereas the scripture may in 〈◊〉 place call ●…hem incorporeall , i answer , that is 〈◊〉 of our grosser , and more solid bodies , in comparison of which , the transparent in●… bodies are ordinarly called incorporeall . augustine giues the angels most subtiliat●… 〈◊〉 ●…visible , actiue , and not pa●…ue and such the deuills had ere they fell : but then , 〈◊〉 were condensate and passiue , as psellus holds also : ( b ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it is n●…ius 〈◊〉 : a messenger : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is mitto to send , and therefore the angell , saith hierom , is 〈◊〉 ●…f nature , but of ministery . and hereof comes euangelium , called the good message . homer and tully vnto atticus vse it often . ( c ) angels ] turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into n : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 ▪ ( d ) and seeing ] psellus affirmeth out of one marke a great daemonist , that the deuills c●…st forth sperme , producing diuerse little creatures , and that they haue genitories ( but not like mens ) from whence the excrement passeth : but all deuills haue not such , but onely the wa●…y and the earthly , who are also nourished like spunges with attraction of humor . ( e ) incub●… o●… 〈◊〉 to lye vpon : they are diuels that commix with women : those that put them-selues vnder men , as women , are called succubi . there are a people at this day that glory that their descent is from the deuills , who accompanied with women in mens shapes , and with men in womens : ( this in my conceite is viler , then to draw a mans pedegree from pyrates , theeues , or famous hacksters , as many do●… . ) the egiptians say that the diuells can onely accompanie carnally with women , and not with men . yet the greekes talke of many men that the 〈◊〉 haue loued , as hiacinthus , phorbas , and hippolitus of sicione by apollo , and cyparissus by syl●…nus . ( f ) yet doe i firmely ] lactantius lib. . cap. . saith , that the angels , whome god had appointed to preserue and garde man-kinde , being commanded by god to beware of loosing their celestiall and substantiall dignity by earthly pollution , not-with-standing were allured by their dayly conuersation with the women , to haue carnall action with them , and so sinning , were kept out of heauen and cast downe to earth : and those the deuill tooke vp to bee his agents and officers . but those whom they begot , being neither pure angels nor pure men , but in a meane betweene both , were not cast downe to hell , as their parents were not taken vp into heauen : and thus became there two kindes of deuills : one celestiall and another earthly . and these are the authors of all mischiese , whose chiefetaine the great dragon is . thu●… saith eusebius also lib. . and plutarch confirmeth it saying , that the fables of the gods , signified some-things that the deuills had done in the old times : and that the fables of the giants and titans , were all acts of the deuills . this maketh mee some-times to doubt whether these were those that were done before the deluge , of which the scripture saith : and when the angels of god saw the daughters of men , &c. for some may suspect that those giants , & their spirits are they whome ancient paganisme tooke for their gods , and that their warres were the subiect of those fables of the gods. ( g ) for the scriptures ] because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both good and faire . terence , phorm . e●…ch . ( h ) aquila ] in adrians time hee turned the scriptures out of hebrew into greeke . hierom calles him a curious and diligent translator : and he was the first ●…ter the seauentie that came out in greeke . euse●…ius liketh him not : but to our purpose : hee r●…deth it , the sonnes of the gods : meaning the holy gods or angels , for god standing in the congregation of the people , and he will iudge the gods in the midst of it . and symachus following this sence , said : and when the sonnes of the mighties beheld the daughters of men , &c. ( i ) apochrypha ] s●…reta : of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to hide . they were such bookes as the church vsed not openly : but had them in priuate to read at pleasure : as the reuelation of the apostle peter : the booke of his actes , &c. ( k ) epistle ] hierom vpon the first chapter of paul to ●…itus , ●…aith that iud●… citeth an apocryphall booke of henochs . iudes words are these . but michael the arc●…gell when hee stro●…e against the deuill , and disputed about the body of moyses , durst 〈◊〉 bl●… him with cursed speaking , but said onely : the lord rebuke thee . which enoch●…yd ●…yd these words , is vncertaine , for they doe not seeme to bee his that was the seuenth from adam . for he was long before moses , vnlesse hee spake prophetically of things to come . and therefore hi●…rome intimateth that the booke onely whence this was , was entitled , enoch . ( l ) prophets ] as the n●…rites counterfeited a worke vnder hieremi●…s name . aug. in matt. ●…ap . . ( m ) a●… ] as thomas his gospel , peters reuelation , and barnabas his gospell ▪ which was brought 〈◊〉 alexandria , signed with his owne hand : in the time of the emperor zeno. how the words that god spake of those that were to perish in the deluge : and their dayes shall be an hundred and twenty yeares , are to bee vnderstood . chap. . bvt whereas god said : their dayes shall be a hundred and twenty yeares , wee must not take it as though that it were a forewarning , that ( a ) none after that should 〈◊〉 aboue that time , for many after the deluge liued fiue hundred yeares . but it 〈◊〉 〈◊〉 〈◊〉 vnderstood that god spake this about the end of noahs fiue hundred 〈◊〉 , that is when he was foure hundred and foure score yeares old , which the 〈◊〉 ordinarily calleth fiue hundred taking the greatest part for the whole : 〈◊〉 the sixe hundred yeare of noah , and the second month , the floud be●…●…o the hundred and twenty yeares were passed , at the end of which man●… 〈◊〉 bee vnuersally destroyed by the deluge . nor is it frute●…esse to be●…●…e deluge came thus , when there were none left on earth , that were 〈◊〉 〈◊〉 of such a death : not that a good man dying such a death should be 〈◊〉 〈◊〉 worse for it after it is past . but of all those of seths progeny whome ●…he 〈◊〉 nameth , there was not one that died by the deluge . this floud the 〈◊〉 saith grew vpon this : the lord saw that the wickednesse of man was great 〈◊〉 , and all the imaginations of his heart were onely and continually euill : and 〈◊〉 ●…ued in his heart how he had made man in the earth , and sayd : i will aestroy 〈◊〉 〈◊〉 of the earth the man whome i haue made , from man to beast , and , from the 〈◊〉 things to the fowles of the ayre , for i am angry that i haue made them . l. vives . 〈◊〉 ( a ) none . ] this lactantius held . lib. . his words are these . the earth being dried , the 〈◊〉 ●…ing the iniquity of the former world , least their length of life should bee the mid wife 〈◊〉 〈◊〉 , hee shortned the daies of man by degrees , vntill they came to a hundred and 〈◊〉 〈◊〉 there ●…e fi●… his bound : not to be ouerpassed . but hierome goeth with augus●… 〈◊〉 shall yet haue a hundred and twenty yeares to repent in , not , tha●… th●… life o●… no 〈◊〉 shall not exceed a hundred and twenty yeares , as many erroneously vnderstand 〈◊〉 that abraham , after the deluge , liued a hundred three-score and fifteene yeares ; 〈◊〉 hundred : nay some aboue three hundred yeares . iosephus differs some-what 〈◊〉 but not much : for hee sayth that after the floud mens dayes grew fewer , vn●… 〈◊〉 ▪ and 〈◊〉 him the bound of mans life was set vp at a hundred and twenty 〈◊〉 〈◊〉 decree , and according to the number also that moyses liued . ( b ) reuolued . ] 〈◊〉 , but the seauenty haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recogitauit : he reuolued in his thought . of gods vnpassionate and vnaltering anger . chap. . 〈◊〉 anger ( a ) is no disturbance of mind in him , but his iudgement as●… sinne the deserued punishment : and his reuoluing of thought is an 〈◊〉 ordering of changeable things : for god repenteth not of any thing 〈◊〉 man doth : but his knowledge of a thing ere it be done , and his thought 〈◊〉 it is done are both alike firme and fixed . but the scripture without 〈◊〉 cannot instil into our vnderstandings the meaning of gods workes 〈◊〉 the proud , nor stire vp the idle , nor exercise the inquirers , nor de●… vnderstanders . this it cannot do without declining to our low capa●… 〈◊〉 whereas it relateth the future destruction of beasts , and birds , it 〈◊〉 the greatnesse of the dissolution , but doth not thereaten it vnto the 〈◊〉 creatures as if they had sinned . l. vives . 〈◊〉 ( a ) ●…ger . ] lactantius wrote a booke of gods anger , we ( with hierome ) refer the 〈◊〉 vnto him , if he desire to know further . that noah his arke signifieth christ and his church in all things . chap. . now whereas noah being ( as the truth saith ) a iust man in his time , and perfect ( yet not as the cittizens of god shall bee perfect in that immortality wherein they shall equalize the angells , but perfect as a mortall pilgrime of god may bee vpon earth ) was commanded by god to build an arke , wherein he , his family , and the creatures which god commanded to come into the arke vnto him , might bee saued from the waters : this verily is a figure of gods citty here vpon earth , that is , his church which is saued by wood , that is , by that where-vpon christ the mediator betweene god and man was crucified : for the dimensions of the length , deapth and bredth of the arke , do signifie mans body , in which the sauiour was prophecyed to come , and did so : for ( a ) the length of mans body from head to foote , is sixe times his bredth from side to side : and tenne times his thickenesse measuring prependicularly from backe to belly : lay a man a long and measure him , and you shall finde his length from head to foote to containe his bredth from side to side sixe times , and his height from the earth whereon he lyeth , tenne times , where-vpon the arke was made three hundred cubites long , fifty broad , and thirty deepe . and the dore in the side was the wound that the soldiers speare made in our sauiour , for by this do all men go in vnto him : for thence came the sacraments of the beleeuers : and the arke being made all of square wood , signifieth the vnmoued constancy of the saints : for cast a cube , or squared body which way you wil , it wil euer stand firme . so all the rest that concerned the building of this arke , ( b ) were tipes of ecclesiasticall matters . but here it is too long to stand vpon them : wee haue done it already , against faustus the manichee , who denied that the ould testament had any propheticall thing concerning christ. it may bee one may take this one way , and another another way : so that all bee referred to the holy citty where-vpon wee discourse , which as i say often ●…boured here in this terrestriall pilgrimage : other-wise hee shall goe farre from his meaning that wrot it . as for example , if any one will not expound this place : make it with the ( c ) lowest , second , and third roomes : as i do in that worke against faustus , namely that because the church is gathered out of al nations , it had two roomes , for the two sorts of men circumcised and vncircumcised whome the apostle other-wise calleth ( d ) iewes and greekes : and it had three roomes , because all the world had propagation from noah his three sonnes , after the floud : if any one like not this exposition , let him follow his owne pleasure , so hee controll not the true rule of faith in it : for the arke had roomes below and roomes aboue , and therefore was called double roomed : and it had roomes aboue those vpper roomes , and so was called triple-roomed , being three stories high . in these may bee ment the three things that the apostles prayseth so : faith , hope and charity : or ( and that farre more fittly ) the three euangelicall increases : thirty fold , sixty fold and an hundred fould : cha●… marriage dwelling in the first ; chast widowhood in the second : and chast virginity in the highest of all : thus , or otherwise may this bee vnderstood , euer respecting the reference it hath to this holy citty . and so i might say of the other things here to be expounded : which although they haue more then one exposition , yet all they haue must be lyable to one rule of concord in the catholike faith . l. vives . the ( a ) length [ the same also hee hath against faustus lib. . ambrose also compares noahs arke , to mans body , but in another manner . lib. de noe et arca. ( b ) were types ] the apostle peter taketh the arke for a figure of the church . . pet . . where h●…rome●…eth ●…eth the arke to be the church , contra iouin . & contra luciferianos cyprian doth the 〈◊〉 ●…so . de spiritu sancto , ( if that worke bee his . ) origen also and many others say much of 〈◊〉 allegorie . ( c ) lowest second ] the arke was thus built ( saith origen . ) it was diuided in●…o ●…o lower roomes , and ouer these were three other roomes , each one immediatly aboue o●… . the lowest was the sinke or common iakes : and that next it was the graner , or place where meate was kept for all the creatures : then in the first of the other three , were the wilde be●…s kept , in the second the tamer , and in the third were the men themselues . iosephus writes 〈◊〉 of foure roomes , whereas all else make fiue . but hee might perchance omitt the iakes , as 〈◊〉 de natalibus saith . ( d ) iewes and ] he distinguisheth them by their tongues : for paul co●…rsed with none but they spoake either hebrew or greeke : for at rome they spoake 〈◊〉 as commonly then as we doe latine at this day . of the arke , and the deluge , that the meaning thereof is neither meerely historicall , nor meerely allegoricall . chap. . bvt let none thinke that these things were written onely to relate an hystori●…ll truth without any typicall reference to any thing else : or contrary wise , ●…ere were no such things really acted , but that it is all allegoricall : or that ●…soeuer it is , it is of no vse , nor include●…h any propheticall meaning concer●…●…he church : for who but an atheist will say , that these bookes are of no 〈◊〉 haue beene so religiously kept , and so carefully deliuered from one age ●…ther , so many thousand yeares together ? or that they are onely historicall , 〈◊〉 ●…s ( to let all the rest passe ) the bringing in of the vncleane creatures by 〈◊〉 , and the cleane by seauens , must needes haue some other meaning , for they 〈◊〉 haue beene preserued had they beene but paires , as well as the other . 〈◊〉 not god , that taught this meanes of re-instauration , repaire them as hee 〈◊〉 ●…ated them ? and now for those that say that all this was but mysticall one●…●…st they imagine it impossible that any floud should become so huge as to 〈◊〉 the height of any mountaine fifteene cubites , because of the ( a ) top of 〈◊〉 olympus which they say reacheth aboue the cloudes , and is as high as ●…uen , so that the grosser ayre that engendreth windes and raine cannot 〈◊〉 so high : neuer obseruing in the meane space , that the grossest element of 〈◊〉 earth can lye so high : or will they say the top of this mountaine is not 〈◊〉 ? no ; why then doe those bad proportionators allow the earth to lye so 〈◊〉 ●…nd yet deny the water to mount higher , auerring not-with-standing that 〈◊〉 ●…ater is higher and of a more ability to ascend then the earth ? what reason ●…hey shew why earth should holde so high a place in ayre , for thus many ●…sand yeares , 〈◊〉 et that water may not arise to the same height for a little 〈◊〉 they say also , that the arke was too little to holde such a number of crea●… , seauen of euery cleane one , and two of euery vncleane one . it seemes 〈◊〉 make accoumpt onely of three hundred cubites in length , fiftie in breadth , ●…irtie in depth , neuer marking that euery roome therein was of this size , making the whole arke to be nine hundred cubites in length , one hundred and fiftie in breadth , and ninetie in deapth or height . and if that be true that origen doth elegantly prooue , that moyses ( being learned ( as it is written ) in all the wisdome of the egiptians , who were great geometricians ) meant of a geometricall cubite in this case , one of which make sixe of ours , who seeth not what an huge deale of roomes lyeth within this measure ? for whereas they say that an arke of such greatnesse could no way bee built , they talke idely , for huger citties then this arke haue beene built : and they neuer consider the hundred yeares that it was a building in , through-out : vnlesse they will say that one stone may bee bound fast vnto another by lime onely , and walles on this manner bee carryed out ( d ) so many miles in compasse , and yet timber cannot bee lastened vnto timber by ( e ) mortayses , ( f ) ●…piri , nayles and pitch , whereby an arke might bee made , not with embowed ribbes , but in a streight lineall forme , not to bee lanched into the sea by the strength of men , but lifted from earth by the ingruent force of the waters them-selues , hauing gods prouidence , rather then mans practise , both for steres-man and pilot . and for their scrupulous question concerning the vermine , mice , ( g ) stellions , locusts , hornets , flyes and fleas , whether there were any more of them in the arke then there should bee by gods command ? they that mooue this question ought first to consider this : that such things as might liue in the waters , needed not bee brought into the arke : so might both the fishes that swamme in the water , and ( h ) diuers birds also that swamme aboue it . and whereas it is said , they shall bee male and female , that concerneth the reparation of kinde : and therefore such creatures as doe not generate , but are produced them selues out of meere putrifaction , needed not bee there : if they were , it was as they are now in our houses , with-out any knowne number , if the greatnesse of this holy mystery included in this true and reall acte , could not bee perfited with-out there were the same order of number kept in all those creatures , which nature would not permit to liue with-in the waters , that care belonged not vnto man , but vnto god. for noah did not take the creatures and turne them into the arke , but god sent them in all , hee onely suffered them to enter : for so saith the booke : two of euery sorte shall come vnto thee : not by his fetching , but by gods bidding : yet may wee well holde that none of the creatures that wante sexe , were there : for it is precisely sayd , they shall bee male and female . there are creatures that arising out of corruption , doe ( i ) afterwardes engender , as flyes : ( k ) and some also without sexe , as bees : some also that haue sexe and yet engender not , as hee-mules and shee-mules : it is like that they were not in the arke , but that their parents , the horse and the asse serued to produce them after-wards : and so like-wise of all other creatures ( l ) gotten betweene diuerse kindes . but if this concerned the mysterie , there they were : for they were male and female . some also sticke at the diuersitie of meates that they had , and what they eate , that could eate nothing but flesh : and whether t●…e were any more creatures there then was in the command , that the rest might feede vpon them : or ( m ) rather ( which is more likely ) that there were some other meates besides flesh , that contented them . for ( n ) wee see many creatures that eate flesh , eate fruites also , and apples , chieflye figges and chest-nuts : what wonder then if god had taught this iust man to prepare a meate for euery creatures eating , and yet not flesh ? what will not hunger make one eate ? and what cannot god make wholesome , and delightsome to the taste , who might make them ( if he pleased ) to liue without any meate at al : but that it was befitting to the perfection of this mistery that they should bee fedde ? and thus all men , b●…t those that are obstinate , are bound to beleeue that each of these many fold circumstances , had a figuration concerning the church : for the gentiles haue now so filled the church with cleane and vncleane , and shall do so vntill the end and now are al so inclosed in those ribbes , that it is vnlawful to make stop at those inferior ( although obscurer ) ceremonies , which being so , if no man may either thinke these things as written to no end : nor as bare and insignificant relations , nor as sole vnacted allegories , nor as discourses impertinent to the church ; but each ought rather to beleeue that they are written in wisdome , and are both true histories , and misticall allegories , all concerning the prefiguration of the church ; then this booke is brought vnto an end : and from hence wee are to proceed with the progresse of both our citties , the one celestiall , and that is gods , and the tother terrestriall , and that is mans , touching both which , wee must now obserue what fell out after the deluge . l. vives . the toppe ( a ) of . ] the geographers haue diuers olympi : but this here , is in thessaly ten furlongs high , as plutarch saith in the life of aemilius paulus . the toppe is aboue the 〈◊〉 region of the aire as some hold , and proue it because the ashes of the sacrifice would ly ●…ystned , and vnmoued al the yeare long ▪ solin . this is a fable saith francis philelphus , who 〈◊〉 ●…p the hill him-selfe , to see the triall . and it is strange that the toppe of olimpus , or ath●…s 〈◊〉 ●…edon , or of any other mountaine should be so high aboue the circle of the earths globe , 〈◊〉 〈◊〉 should exceed the halfe part of the ayre , and lying aboue all moysture , haue such con●…ll fountaines and riuers flowing from it : for they are the mothers of windes and rayne . ( b ) a●… heauen . ] intimating the vse of the poets , who call heauen olympus because of this 〈◊〉 . hom. iliad . ●… . ( c ) they say also . ] origen homil. , in genes . hath these words . as far 〈◊〉 gather by descriptions , the arke was built vp in foure angles , arising all from an equall 〈◊〉 〈◊〉 finished on the toppe in the bredth of one cubit , for it is said that it was built thirty cubites 〈◊〉 ●…ty broad , and thirty high , but yet was it so gradually contracted that the bredth and 〈◊〉 met all in one cubit : and afterwards . but the fittest forme for to keepe of the rayne 〈◊〉 weather , was to bee ridged downe a proportioned descent from the toppe downeward , so to shoot off the wet , and to haue a broad and spatious base in a square proportion , least the ●…ion of the creatures within should either make it leane at'one side or sinke it downe right . 〈◊〉 〈◊〉 ●…ll this cunning fabrike , some questions there are made , and those chiefly by apelles , 〈◊〉 of marcions but an inuentor of another heresie : how is it possible ( sayth hee ) to put 〈◊〉 〈◊〉 elephants in the roome that the scripture allowes for the arke ? which to answer , our 〈◊〉 said that moyses who ( according to the scriptures ) was skilled in all the arts of egipt 〈◊〉 〈◊〉 geometricall cubytes in this place , ( and geometry is the egyptians chiefe study . ) 〈◊〉 〈◊〉 geometry , both in the measuring of solides and squares , one cubit is generally taken 〈◊〉 〈◊〉 of our common cubits , or for three hundred minutary cubits . which if it bee so , heare , 〈◊〉 〈◊〉 had roome at large to containe al the creatures that were requisit for the restauration 〈◊〉 〈◊〉 world . thus far origen . ( d ) so many miles . ] as babilons , romes , and memphis . but 〈◊〉 〈◊〉 a citty in thrace , the greekes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the long wall , for there was an 〈◊〉 long wall began there , which reached vnto the melican bay , excluding cherone●… 〈◊〉 the rest of thrace , miltiades the athenian captaine built it . there was such an●… 〈◊〉 the lake lemanus vnto mount iura , diuiding burgogne from switzerland , built 〈◊〉 〈◊〉 , ninteene miles long , and sixteene foote high . seuerus did the like in england , to keepe the scots and picts from inuading the brittaines . ( e ) mortayses ] let your posts ( ●…aith v●…truuius ) be as thick as the maine body of your piller vnder the wreath whence the 〈◊〉 〈◊〉 , and let them be mortaised together , so that the hole of euery ioynt bee two fingers wide . ( f ) epiri ] either it is falsely written , or else wee may goe seeke what it is . ( g ) stellions ] a kinde of lizard that benummeth where he biteth . a kinde of spider also plin. . & . aristo . ( h ) diuerse birds ] ducks , swans , cormorants , sea-guls , water-swallowes , puffins , &c. ( i ) afterwards engender ] flyes are not generate , and yet doe engender . for the male and female commixe , and produce a worme , which in time becommeth a flie . aristot. hist. animal . lib. . ( k ) and some also ] how bees are produced ( saith aristotle , hist. animal . lib. . it is vncertaine : some thinke they doe not ingender , but fetch their issue else-where , but whence none knoweth ] : some say from the palme-flowre , others from the reedes , others from the oliues . uirgil in his georgikes held that they did not engender : his words are these : illum adeò placuisse apibus mirabere morem , quòd nec concubitu indulgent , nec corpora segnes in venerem soluunt , aut foetus nixibus aedunt : verum ipsae é foliis natos , & suauibus herbis ore legunt , &c. — would you not wonder at the golden bees they vse no venery , nor mixe no thighes : nor grone in bringing forth : but taking wing , flie to the flowres , and thence their yong they bring within their pretty mouths , bred there , &c. — some there bee that say the bees bee all females , and the drones males , and so doe ●…gender : and that one may haue them produced of the flesh of a calfe . ( l ) gotten betweene diuerse ] as creatures begotten betweene wolues and dogges , or beares and bitches , &c. pliny saith that such beasts are neuer like either parent , but of a third kinde , and that they neuer engender either with any kinde , or with their owne : and therefore mules neuer haue yong ones . but by plinies leaue , it is recorded that mules haue brought forth young , and haue beene often-times bigge bellyed : and this is common in cappadocia saith theophrastus , and in syria saith aristotle . indeed these are of another kinde then ours bee . ( n ) or rather ] origen saith , they did e●…e flesh . ( n ) wee see many creatures ] dogges , crowes , and foxes , when they want flesh , will eate fruites , figges and chest-nuts especially , and liue as well with them as with all the flesh in the world . finis lib. . the contents of the sixteenth booke of the city of god . whether there be any families of gods citi●…ns named betweene noah and abraham . . what prophetique misteries were in the s●…es of noah . . of the generations of the three sonnes of noah . . of the confusion of tongues , and the building of babilon . . of gods comming downe to confound the language of those tower-builders . . the manner how god speaketh to his angells . . whether the remote iles were supplied with the beasts of al sorts that were saued in the arke . . whether adams or noaths sonnes begot any monstrous kindes of men . . whether their bee any inhabitants of the 〈◊〉 called the antipodes . . of the generation of sem , in which the city of god lyeth , downe vnto abraham . . that the hebrew tongue ( so called after●… of heber ) was the first language vpon 〈◊〉 , and remayned in his family when that great confusion was . . of that point of time wherein the citty 〈◊〉 god began a new order of succession in 〈◊〉 . 〈◊〉 . why there is no mention of nachor , tha●… 〈◊〉 in his departure from caldea into me●…ia . . of the age of thara , who liued in charra vntill his dyinge day . . of the time wherein abraham receiued the promise from god , & departed from charra . the order and quality of gods promises made vnto abraham . . of the three most eminent kingdomes of 〈◊〉 world ; the cheefe of which in abrahams 〈◊〉 ●…as most excellent of all . . of gods second promise to abraham that 〈◊〉 & his seed should possesse the land of canaan . . how god preserued saras chastity in egipt , when abraham , would not be knowne that she was his wife but his sister . . of the seperation of lot and abraham , without breach of charity or loue betweene 〈◊〉 . . of gods third promse of the land of ca●… to abraham , and his seede for euer . . how abraham ouerthrew the enemies of 〈◊〉 ●…mits ; freed lot from captiuity , and was ●…ed by melchisedech the priest. . of gods promise to abraham , that hee would make his seed as the starres of heauen and that he was iustified by faith , before his circumsision . . of the signification of the sacrifice which abraham was commanded to offer when he desired to be confirmed in the th●…gs he beleeued . . of agar , saras bondwoman , whome shee gaue as conc●…e vnto abraham . . of gods promise vnto abraham , that sara ( though she were ol●… ) should haue a son that should be the father of the ●…tion , and how this promise was sealed in the mistery of circumsision . of the man-child that if it were not circumsised the eigh●… day , it perished for breaking of gods couenant . . of the changing of abrahams and saras names , who being the one to barr●… , and both too old to haue children , yet by gods bounty , were both made fruitfull . . of the three men , or angells , wkerin god appeared to abraham in the plaine of mambr●… . . lots deliuerance , sodomes distruction : abimaleches lust , and sarahs chastity . . of isaac borne the time prefixed , and named so because of his parents laughter . . abrahams faith and obedience proued in his intent to offer his sonne : sarahs death . . of rebecca , nachers neece , whom isaac married . . abrahams marrying keturah after sarahs death , and the meaning thereof . . the appointment of god concerning the two twins in rebeca's woombe . . of a promise and blessing receiued by isaac , in the manner that abraham had receiued his . . of esau and iacob , and the misteries included in them both . . of iacobs iourny into mesopotamia for a wife : his vision in the night as he went : his returne with foure women , whereas hee went but for one . . iacob enstiled israel . the reason of this change . . iacobs departure into egipt with seuenty fiue soules ; how to bee taken seeing some of them were borne afterwards . . iacobs blessing vnto his sonne iudah . . of iacobs changing of his hands , from the heads of iosephs sons , when he blessed them . of moyses his times , ●…osua : the iudges , the kings : s●…ule the first 〈◊〉 dauid the cheefe both in merrit , and in misticall reference . finis . the sixteenth booke of the cittie of god : written by saint augustine bishop of hippo , vnto marcellinus . whether there be any families of gods cittizens named , betweene noah and abraham . chap. . to finde in the euidences of holy writ whether the glorious citty of god continued on in a good course after the deluged , or through the second inundation of impiety was so interrupted , as gods religion lay wholy vnrespected is a very difficult matter : because that in all the canonicall scriptures , after that noah and his three sonnes with his and their wiues were saued by the arke from their deluge , we cannot finde any one person vntill abrahams time , euidently commended for his piety : only noahs propheticall blessing of his two sonnes sem and iaphet , wee doe see , and know that he knew what was to follow along time after . wherevpon he cursed his middlemost sonne , ( who had offended him ) not in himselfe , hee layd not i say the curse vpon himselfe , but vpon his grand-child saying , cursed be canaan , a seruant of seruants shall hee be vnto his brethren . this canaan was chams sonne , his that did not couer , but rather discouer his fathers nakednesse . ( a ) and then did he second this , with a blessing vpon his eldest sonnes , saying : blessed be the lord god of sem , and let canaan be his seruant . the lord make iaphet reioyce ( b ) that he may dwell in the tents of sem : all which , together with noahs planting a vine-yeard , beeing drunken with the wine , and vncouered in his sleepe , all those circumstances haue their propheticall interpretations and mysticall references . l. vives . and ( a ) then ] a diuersity of reading : the best lies before you . ( b ) that he may dwel ] hierome saith it is meant of the christians who expelling the iewes doe dwell and inioye the light of the holy scriptures . what prophetique misteries were in the sonnes of noah . chap. . bvt their true euent hath now cleared their former obscurity : for what diligent obseruer sees them not all in christ ? sem , of whose seed christs hum●…nity came , is interpreted , named . and who is more named then christ , whose name is now so fragrant that the propheticall canticle compareth it to an 〈◊〉 powred out : in whose houses , that is , in whose churches , the diffused nations shall inhabite . for iaphet is , diffused . but cham , who is interpreted hotte , noa●…s middle sonne beeing as distinct from both , and remayning betweene both , beeing neither of the first fruites of israell , nor of the fullnesse of the nations , what is hee but a type of our hotte heretiques , not hotte in the spirit of wisdome , but of ( a ) turne-coate suttletie , that burneth in their hearts to the disturbance of the saints quiet ? but this is vsefull to the good proficients in the church as the apostle saith . there must bee heresies amongst you that they which are approoued might bee knowne . wherevpon also it is written . the learned sonne wil bee wise , and vse the fooles as his minister . for there are many things perteyning to the catholike faith which the heretiques turbulently tossing and turning , cause them that are to defend them against them both to obserue them the more fully , vnderstand them the more clearely , and avow them the more confidently . thus the enemies question addeth the perfection of vnderstanding . although not onely the professed infidels , but euen the cloaked heretikes also ●…ke vnder the name of christians , and yet liue wickedly , may bee iustly comprised in noahs middle sonne : for in worde they declare , and in deede they dishonour the passion of christ prefigured in noahs nakednesse . of these it is saide , yee shall know them by their fruites : and therefore was cham cursed in his sonne , as in his fruite , that is his worke : where-vpon chanaan , is fitly interpreted , their motion , and what is that ●…ut their worke . but shem and iaphet prefiguring circumcision and vncercumcision , or as the apostle saith , the iewes and the greekes , ( those i meane that are called and iustified ) hearing of their fathers ●…ednesse ( the redeemers typicall passion ) tooke a garment and putting it vpo●…●…heir shoulders , went back-ward , and so couered their fathers nakednesse , 〈◊〉 ●…ing what they couered . in like manner , wee , in christs passion doe reue●… that which was done for vs , yet abhorre wee the iewes villany herein . the ●…nt , is the sacrament : their backs the remembrance of things past , because 〈◊〉 ●…ch now celebrateth the passion of christ , iaphet dwelling in the tents 〈◊〉 〈◊〉 , and cham betweene them both : it looketh now no more for a passion to 〈◊〉 , but the euill brother is ( b ) seruant to his good brethren in his sonne , that is , his worke : because the good can make vse of the euill to their increase of wisdome : for there be some ( saith the apostle ) that preach not christ purely , but howsoeuer christ be preached sincerely , or colourably , i do ioy , and wil ioy therein ; for he had planted the vin-yard whereof the prophet saith , the vine-yeard of the lord of hosts is the house of israell &c. and he drinketh of the wine thereof : whether it be of that cup whereof it is said . are yee able to drinke of the cup that i shal drinke of ? and , o my father , if it bee possible let this cuppe passe from me : wherein doubtlesse hee meant his passion . or whether it were signified ( seeing that wine is the fruite of the vi●…-yeard ) that hee tooke our flesh and bloud out of the vine-yard , that is , t●…e house of israel , and was drunke , and vncouered , that is suffered the pa●… . for there was his nakednesse discouered that is his infirmitie , whereof the apostle saith . hee was crucified concerning his infirmitie : whereof also hee saith else-where . the weakenesse of god is stronger then men , ●…d the foolishnesse of god , is wiser then men . but the scripture hauing sayd . hee was vncouered , and adding , in the middest of his owne house , makes 〈◊〉 an excellent demonstration that hee was to suffer death by the hands of his owne country men , fellowes and kinsmen in the flesh . this passion of christ , the reprobate preach verballie onely : for they know not what ●…ey ●…each . but the elect lay vppe this great mistery within , and there 〈◊〉 ●…our it in their hearts beeing gods infirmity , and foolishnesse , but farre stronger and wiser then man in his best strength and wisdome . the type of this , is chams going out and telling of his brethren what he had seene of his father , and sems and iaphets going in , that is , disposing themselues inwardly , for to couer and reuerence that which hee had seene and told them of . thus as wee can wee search the sence of scripture , finding it more congruent to some applications then to others , yet doubting not , but that euery part of it hath a farther meaning then meerely historicall , and that , to bee referred to none but christ and his church the citty of god : which was preached from mans first creation , as wee see the euentes doe confirme . so then from these two blessed sonnes of noah , and that cursed one betwixt them , downe vnto the daies of abraham , is no mention made of any righteous man , which time continued more then one thousand yeares . i doe not thinke but there were iust men in this time , but that it would haue beene too tedious to haue rehearsed them all , and rather to haue concerned the diligence of an history , then the substance of a prophecy . the writer of these diuine bookes ( or rather the spirit of god in him ) goeth onely about such things as both declare the things past and prefigure the things to come , pertinent onely to the cittie of god : for what soeuer is heerein spoaken concerning her opposites , it is all to make her glorie the more illustrious by entring comparison with their iniquity , or to procure her augmentation by teaching her to obserue their ruine , and bee warned thereby . nor are all the historicall relations of these bookes , mysticall , but such as are not , are added for the more illustration of such as are . it is the plow-share onely that turneth vppe the earth : yet may not the plough lacke the ( c ) other instruments . the strings onely doe cause the sound in harpes and other such instruments : yet must that haue pinnes , and the other , frets , to make vppe the musicke , and the ( d ) organs haue other deuises lincked to the keyes , which the organist toucheth not , but onely their keyes , to make the sound proportionate , and harmonious . euen so in those prophetique stories , some things are but bare relations , yet are they adherent vnto those that are significant , and in a manner linked to them . l. vives . turne-coats ( a ) suttlety ] some reade , impatience , and for wisdome , before , pacience : and for their hearts , their first beginning : but this is not so proper . ( b ) seruant ] the latines vse p●…er , either for a child or a seruant , and so the-greekes doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the septuagints for example in this place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. an houshold seruant shall hee bee to his bretheren . chrisippus is idle in his distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as if the first were a seruing man , and the later a sta●…e or bondman : ammonius is of another minde , but this is nothing to our purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an ordinary seruant in the house . ( c ) other instruments ] the culter , and coulter wedges , the teame , the handles or hailes , the beame , the plough-staffe , the mole-boord &c. ( d ) organs , ] he meaneth of all the gins in instruments , it is too tedious to stand teckning of them here . of the generations of the three sonnes of noah . chap. . now must wee see what wee can finde concerning the generations of these sonnes , and lay that downe in the progresse , to shew the proceeding of both 〈◊〉 citties in their courses , heauenly and earthly . the generation of iaphet , the 〈◊〉 , is the first that is recorded , who had eight sonnes , two of which had sea●…es further , three the one , and foure the other : so that iaphet , had in all , 〈◊〉 sons . now cham , the middle brother had foure sonnes , one of which had ●…re , and one of these had two , which in all , make eleauen . these being reck●… , the scripture returneth as to the head , saying : and chush begat nimrod , 〈◊〉 a gyant vpon the earth : hee was a mighty hunter against the lord where●… it is said , as nemrod the mighty hunter against the lord. ( a ) and the begin●… 〈◊〉 his kingdome was babilon , and ( b ) oreg and ( c ) archad , and chalame 〈◊〉 ●…and of seimar . out of that land came assur and ( d ) builded niniuy , and 〈◊〉 ( e ) robooth , and chalesh , and dasem , betweene chalech and niniuy : 〈◊〉 great city . now this chus , the gyant nembrods father , is the first of chams 〈◊〉 on that is named , fiue of whose sons , and two of his grand-children were 〈◊〉 before : but he either begot this giant after all them , or else ( and that i ra●…d ) the scripture nameth him for his eminence sake , because his kingdom i●… 〈◊〉 also , ( whereof babilon was the head citty ) and so are the other citties , 〈◊〉 ●…ons that hee possessed . but whereas it is said that assur came out of the 〈◊〉 of semar , which belonged vnto nimrod , and builded niniuie and the o●…ee citties , this was long after but named heere , because of the greatnesse 〈◊〉 ●…yrian kingdome , which ( f ) ninus , belus his sonne , enlarged wonderful●… 〈◊〉 was the founder of the great citty niniuie , which was called after his 〈◊〉 ●…niuie of ninus . but assur , the father of the assyrians , was none of 〈◊〉 ●…nes , but of the progeny of sem , noahs eldest sonne . so that it is eur●… some of sems sonnes afterward attained the kingdome of this great 〈◊〉 went further then it , and builded other citties , the first of which 〈◊〉 niniuie of ninus : from this , the scripture returneth to another sonne 〈◊〉 , mizraim , and his generation is reckned vppe : not by perticular 〈◊〉 by seauen nations : out of the sixt whereof , as from a sixth sonne , 〈◊〉 philystiym which make vppe eight . thence it returneth backe a●… chanaan in whom cham was cursed , and his generation is comprized 〈◊〉 〈◊〉 : and all their extents related , together with some citties . thus cas●… 〈◊〉 into one summe , of chams progeny are one and thirty descended . n●… 〈◊〉 remaineth to recount the stocke of sem , noahs eldest sonne : for the ●…ns , beganne to bee counted from the youngest , and so vpwards gra●… him . but it is some-what hard to finde where his race beginnes to 〈◊〉 ●…ted : yet must we explaine it some way : for it is chiefly pertayning to 〈◊〉 . 〈◊〉 read it . ( g ) vnto sem also the father of all the sonnes of heber , and el●… of iaphet were children borne : the order of the wordes is this : and 〈◊〉 borne vnto sem , and all his children , euen vnto sem , who was iaphets el●… . thus it maketh sem the patriarch vnto all that were borne , 〈◊〉 ●…ocke whether they were his sonnes , or his grand-sonnes , or their 〈◊〉 , or their grand sonnes , and so of the rest : for sem begot not he●… is the first from him in lineall descent . for sem ( besides others ) be●… ●…t , hee canaan , canaan sala , and sala was hebers father . it is not ●…g then that heber is named the first of sems progeny , and before 〈◊〉 ●…nes , beeing but grand-childe to his grand-childe , vnlesse it bee that 〈◊〉 hebrewes had their name from him , quasi heberewes : as it may bee 〈◊〉 〈◊〉 they were called hebrewes quasi abrahewes , of abraham . but true it is , they were called hebrewes of heber : and israel onely attained that language , and was the people wherein gods citty was both prefiguted , and made a pilgrim . so then sem first hath his sixe sonnes reckned , and foure other sonnes , by one of them : and then another of sems sonnes begot a sonne , and this sonne of this last son was father vnto heber . and heber had two sons , one called phalec ▪ that is , diuision : the scripture addeth this reason of his name : for in his ti●… the earth was diuided : which shal be manifested hereafter . hebers other sonne had twelue sonnes , and so the linage of seth were in all seauen and twenty . thus then the grand summe of all the generations of noahs three sonnes , is three score and thirteene . fifteene from iaphet , thirty and one from cham , and seauen and twenty from shem. then the scripture proceedeth , saying : these are the sonnes of sem according to their families and their tongues , in their countries and nations ▪ and then of them all : these are the families of the sonnes of noah after their generations amongst their people : and out of these were the nations of the earth diuided after the floud ▪ whence wee gather , that they were three score and thirteene or rather ( as wee will shewe hereafter ) three score and twelue nations ; not seauenty-two single persons : for when the sonnes of iaphet were reckned , it concluded thus ▪ ( i ) of these were the islands of the gentiles diuided in their hands each one according to his tongue and families in their nations . and the sonnes of cham are plainely made the founders and storers of nations , as i shewed before . mizraim begot all those that were called the ludieim , and so of the other sixe . and hauing reckned chams sonnes , it concludeth in like manner ▪ these are the sonnes of cham according to their tongues and families in their countries and their nations . wherefore the scripture could not 〈◊〉 many of their sonnes , because they grew vppe , and went to dwell in other countries : and yet could not people whole lands themselues : for why are b●… two iaphets eight sonnes progenies named ▪ three of chams foure : and two of sems 〈◊〉 ? had the other no children ? on wee may not imagine that ; but th●… did not growe 〈◊〉 into nations worthy recording , but as they were ioy●…ed themselues with other people . l. vives . and ( a ) the ] what those places were in greek●… , eusebius pamphilus , and iosephus 〈◊〉 whom 〈◊〉 also agreeth with : what we neede , wee will take thence : the reader may 〈◊〉 the ●…est in themselues , for they are common bookes . the field of semar was in chaldea , in it was built the tower of babel ▪ ( b ) oreg ] the hebrew is arach : but thus the seauenty 〈◊〉 archad ] the hebrew is accad , which they say is nisibis in 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( d ) 〈◊〉 ] tha●… of 〈◊〉 , for there was another 〈◊〉 one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n●…ue ●…wards . that of assyria pliny calles n●…s , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standi●… 〈◊〉 tygr●… and lying towards the 〈◊〉 : ●…o saith 〈◊〉 also diodorus calls it nina , and saith that ninus ▪ belus his sonne built it , and that there was n●…er city since so ●…arge within the walls . their hight was one hundred foote : they br●… 〈◊〉 〈◊〉 〈◊〉 haue gone side by side vpon , easily : their compasse was foure hundred 〈◊〉 ●…ghty 〈◊〉 and their post●…re , 〈◊〉 a quadrangle , there were on the walls one thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…undred 〈◊〉 〈◊〉 ▪ ( 〈◊〉 ) robooth hieromes translation hath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●…t 〈◊〉 〈◊〉 r●…ad onely , hee built n●…iue , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnlesse the 〈◊〉 〈◊〉 〈◊〉 . the hebrew hath 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ( f ) ni●… ] 〈◊〉 following the phaenician theology 〈◊〉 〈◊〉 〈◊〉 son●… o●… 〈◊〉 and calleth him iupiter belus ▪ now there was another 〈◊〉 , sonne to epaphus kinge of egypt whome ioue begot : vnto this belus , isis was mother . 〈◊〉 eusebius make him the sonne of telegonus who maried isis after apis was dead : 〈◊〉 reigning as then in athens . but belus that was father to ninus , was a quiet king of 〈◊〉 an●… contented with a little empire , yet had hee this warlike sonne , whereby he was ●…d as a god , and called the babilonian iupiter . this was their belus say the egyptians 〈◊〉 egiptus , whome they call the sonne of neptune and lybia , and granchild to epaphus , 〈◊〉 ●…her . hee placed colonies in babilon and seating him-selfe vpon the bankes of eu●…●…stituted his priests there after the egyptian order . that belus whom they worshipped ●…outly in assiria , and who had a temple at babilon in plinies time , was ( as he saith ) 〈◊〉 ●…tor of astronomy , and the assirians dedicated a iewell vnto him and called it belus 〈◊〉 〈◊〉 ( g ) unto sem also . ] the seauenty lay it downe most playnely . ( h ) hebrewes . ] paul , 〈◊〉 of borgos , a great hebraician sayth they were called hebrewes , quasi trauellers , 〈◊〉 〈◊〉 word intends , trauellers they were indeed , both in egypt and in the land of canaan . ( i ) 〈◊〉 ●…ese were . ] as ilands are diuided from the continent by the sea , so were they amongst ●…es by riuers , mountaines , woods , sands : deserts , and marishes . of the confusion of tongues and the building of babilon . chap. . whereas therefore the scriptures reckneth those nations each according to his proper tongue , yet it returneth backe to the time when they had 〈◊〉 ●…one tongue , and then sheweth the cause of the diuersity . then the whole 〈◊〉 ●…th it ) was of one language and one speach . and as they went from the east , 〈◊〉 a plaine in the land of semar , and there they aboade : and they sayd one to 〈◊〉 ●…me let vs make bricke and burne it in the fire ▪ so they had bricke for stone , 〈◊〉 ●…ch for lime : they sayd also , come , let vs build vs a citty and ( b ) a tower whose 〈◊〉 reach to the heauen , that we ( c ) may get vs a name , least we bee scattred vpon 〈◊〉 earth . and the lord came downe to see the citty and tower which the 〈◊〉 〈◊〉 men builded . and the lord sayd : behold the people is all one , and haue all 〈◊〉 ●…ge , and this they begun to do , neither can they now be stopped from 〈◊〉 ●…er they haue imagined to effect : come on let vs downe and confound 〈◊〉 ●…guage there that each one of them vnderstand not his fellowes speach . so 〈◊〉 lord scattered them from thence ouer the whole earth and they ( d ) left 〈◊〉 ●…ild ▪ the citty and the tower . therefore the name of it was called confu●…●…cause ●…cause there the lord confounded the language of the whole earth : 〈◊〉 〈◊〉 thence did the lord scatter them vpon all the earth . this citty 〈◊〉 ●…ch was called confusion is that babilon , whose wounderfull building 〈◊〉 ●…d euen in prophane histories : for babilon is interpreted confusion , 〈◊〉 we gather , that nembrod the giant was ( as we said before ) the builder 〈◊〉 〈◊〉 scripture saying : the beginning of his kingdome was babilon , that is , this 〈◊〉 metropolitane city of the realme , the kings chamber , and the chiefe 〈◊〉 〈◊〉 rest : though it were neuer brought to that strange perfection that the 〈◊〉 and the proud would haue it to be , for it was built to heigh , which 〈◊〉 ●…as vp to heauen , whether this were the fault of some one tower which 〈◊〉 ●…ght more vpon then all the rest , or of them all vnder one , as wee will 〈◊〉 soldiour , or enemy , when we meane of many thousands , and as the 〈◊〉 of frogges and locusts that plagued egypt were called onely in the 〈◊〉 number , the frogge and locust : but what intended mans vaine presumption herein ? admit , they could haue exceeded all the mountaines with their buildings height , could they euer haue gotten aboue the element of ayre ? and what hurt can elleuation either of body or spirit do vnto god ? humility is the true tract vnto heauen , lifting vppe the spirit vnto god , but not against god , as that gyant was said to be an hunter against the lord : which some not vnderstanding , were deceiued by the ambiguity of the greeke and translated , before the lord , ( f ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing both before , and against : for the psalme vseth it so : and kneele before the lord our maker . and it is also in iob : he hath stretched out his hand against god. thus then ( g ) is that hunter against the lord to bee vnderstood . but what is the worde , hunter , but an entrapper , persecutor and murderer of earthly creatures ? so rose this hunter and his people , and raised this tower against god , which was a type of the impiety of pride : and an euill intent , though neuer effected deserueth to bee punished . but how was it punished ? because that ( h ) all soueraignty lieth in commaund , and all commaund in the tongue , thus pride was plagued , that the commaunder of men should not be vnderstood , because he would not vnderstand the lord , his commander . thus was this conspiracy dissolued , each one departing from him whom hee vnderstood not , nor could he adapt himselfe to any but those that hee vnderstood , and thus these languages diuided them into nations and dispersed them ouer the whole earth , as god who wrought those strange effects , had resolued . l. vives . and ( a ) pitch ] bitumen , whereof there was great store in those places . ( b ) a tower ] the like to this do the prophane writers talke of the gyants wars against the gods , laying mountaine vpon mountaine , to get foote-hold against heauen the nearer it . ter sunt conati inponere pelion ossae , ter pater extructos disiecit fulmine montes . pelion on ossa three times they had throwne , and thrice ioues thunder struck the bul-warke downe . saith uirgil . the story is common : it might be wrested out of this of the confusion , as diuers other things are drawne from holy writ into heathenisme , ( c ) we may get ] let this bee a monument of vs all . ( d ) left off ] and the builders of the cittie ceased , say the seauenty . ( e ) wonderfull ] in pliny , solinus , mela , strabo , herodotus , all the geographers , and many of the poets , of this else-where . ( f ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] so it is in latin also . ( g ) is that hunter ] iosephus writeth that nimrod first taught mankinde to iniure god , and to grow proud against him : for being wondrous valiant , he perswaded them that they might thanke themselues , and not god , for any good that befell them . and so ordeined he himselfe a souerainty , and to prouide that god should not subuert it , fell a building of this tower , to resist a second deluge if god should be offended . and the multitude held it a lesse matter to serue man then god : and so obeying nimrod willingly began to build this huge tower , which might stand all waters vncouered , of this tower , sybilla writeth saying . when al men were of one language some fell to build an high tower as though they would passe through it vnto heauen : but god sent a winde , and ouerthr●… , and confounded their language with diuers , so that each one had a seuerall tongue : and therefore that citty was called babilon . ( h ) all soueraignty ] the princes words are great attactiues of the subiects hearts : which if they bee not vnderstood , make all his people avoide him . and therefore mithridates euen when hee was vtterly ouerthrowne , had friends ready to succour him , because he could speake to any nation in their owne language . of gods comming downe to confound the language of those towre-builders . chap. . for whereas it is written : the lord came downe to see the citty and tower which the sons of men builded , that is not the sons of god , but that earthly minded 〈◊〉 which we call the terrestriall citty : we must thinke that god remooued from no place for hee is alwaies all in all , but he is sayd to come downe , when he doth any thing in earth beyond the order of nature , wherein his omnipotency is as it were presented . nor getteth he temporary knowledge by seeing , who can neuer be ig●… in any thing : but he is said to see and know that which he laies open to the 〈◊〉 and knowledge of others . so then he did not see that city , as he made it bee 〈◊〉 when he shewed how farre he was displeased with it . wee may say god 〈◊〉 downe to it , because his angells came downe , wherein hee dwelleth , as that also ●…ch followeth . the lord said , behold , the people is one , and they haue all one 〈◊〉 &c. and then , come on , let vs goe downe , and there confound their language : 〈◊〉 a recapitulation , shewing how the lord came downe : for if he were come downe already , why should he say let vs go downe &c. he spoke to the angells in whom hee came downe . and he saith not , come , and goe you downe , and 〈◊〉 confound their language , but come , let vs go &c. shewing that they are his ●…rs , and yet hee co-operateth with them and they with him as the apostle 〈◊〉 〈◊〉 we labour together with god. the manner how god speaketh to his angells . chap. . that also where god saith , let vs ( a ) make man in our image , may be meant vnto the angells , because hee saith not , i will make , but adding , in our image , it is 〈◊〉 to thinke that god made man in the angells image , or that gods and 〈◊〉 ●…re all one . this therefore is an intimation of the trinity : which trinity being ●…thelesse , but one god , when hee had said , let vs make , he adioyneth , thus ●…ed the man in his image , hee doth not say , the gods created , nor in the image of 〈◊〉 gods : and so here may the trinity bee vnderstood , as if the father had sayd 〈◊〉 and the holy spirit , come on , let vs goe downe , and there confound there 〈◊〉 : this now , if there bee any reason excluding the angells in this point : 〈◊〉 whom it rather befitted to come vnto god , in holy nations and godly ●…ns , hauing recourse vnto the vnchangeable truth , the eternall 〈◊〉 ●…at vpper court : for they themselues are not the truth but pertakers of 〈◊〉 , that created them , and draw to that , as the fountaine of their life , take●… 〈◊〉 of that , what wanteth in themselues , and this motion of theirs is firme , 〈◊〉 to that whence they neuer depart . nor doth god speake to his 〈◊〉 wee doe one to another , or vnto god : or his angells to vs , or wee to 〈◊〉 god by them to vs : but in an ineffable manner , shewne to vs after our 〈◊〉 and his high speach to them before the effect , is the vnaltered order of 〈◊〉 : not admitting sound , or verberation of ayre , but an eternall power in 〈◊〉 working vpon a temporall obiect . thus doth god speake to his angells , 〈◊〉 〈◊〉 vs , being farre of him , in a farre other manner : and when we conceiue a●… by the first maner , wee come neare the angells : but i am not here to dis●…e of gods waies opening his will to others : the vnchangeable truth , doth 〈◊〉 speake ineffably from himselfe , vnto reasonable creatures , or by reasonable ●…ures , mutable , or spirituall , either vnto our imagination and spirit , or to 〈◊〉 ●…dily sense : and whereas it is sayd : and shall they not faine many things they 〈◊〉 this is no confirmation , but rather a question , as we vse in threatning , 〈◊〉 ●…is verse virgill declareth . ( b ) non arma expedient , totâque ex vrbe sequentur and shall not all my powers take armes , and run ? we must therefore take it as a question . otherwise it sheweth not as a threatning : we must needs therefore adde the interrogatiue point . thus then the progenies of noahs three sonnes were seauenty three or rather ( as wee haue said ) three score and twelue nations , who filled the earth and the islands thereof ( c ) and the number of nations was farre aboue the number of languages : for now in africa wee haue many barbarous countries that speake all one language and who doubteth that mankinde increasing , diuers tooke shippes and went to inhabite the islands abroad ? l. vives . let ( a ) vs make ] hierome and augustine doe both take this as an intimation of the tr●…y ( b ) non arma ] dido's words in virgil. aenead . . ( c ) and the number ] but i thinke it is ●…der to shew any one language , then any one nation , but i doe not contend , but onely speake my minde . whether the remote iles were supplied with the beasts of all sorts that were saued in the arke . chap. . bvt now there is a question concerning those beasts , which man respects not , & yet are not produced by putrifaction , as frogs are , but only by copulation of male and female ( as wolues &c. ) how they after the deluge , wherein al perished but those in the arke , could come into those islands , vnlesse they were propagate from them that were preserued in the arke , we may thinke that they might some to the nearest iles : but there are some far in the maine , to which no beast could swim . if men desired to catch them and transport them thether , questionlesse they might doe it ( a ) by hunting ; though we cannot deny but that the angells by gods command might cary them thether : but if they were produced from the earth , as at first because god said , let the earth bring forth the liuing soule : then is it most apparant that the diuersity of beasts were preserued in the arke rather for a figure of the diuers nations , then for restauration , if the earth brought them forth in those iles to which they could not otherwise come . l. vives . by ( a ) hunting ] in the canaries and other new found iles , there were none of many creatures that we haue in abundance in the continent : but were faine to be transported thether 〈◊〉 the like we vse in transportation of plants , and seeds , from nation to nation . whether adams , or noahs sonnes begot any monstrous kinds of men . chap. . it is further demanded whether noahs sons , or rather adams ( of whom all man kinde came ) begot any of those ( a ) monstrous men , that are mentioned in prophaine histories : as some that haue ( b ) but one eye in their mid fore-head : some with their heeles where their toes should be , some with both sexesin one , & their right pap a mans , & the left a womans , & both begetting and bearing children in one body : some without mouths , liuing only by ayre and smelling ; some but a cubite high , called ( c ) pigmies , of the greeke word : some , where the women beare children at the fift yeare of their age : some that haue but one leg , and bend it not , and yet are of wonderfull swiftnesse , beeing called ( d ) sciopodae , because they sleepe vnder the shade of this their foote : some neck-lesse , with the face of a man in their breasts : and such other as are wrought in ( e ) checker-worke in the seastreete at carthage , beeing taken out of their most curious and exact histories . what shall i speake of the ( f ) cynocephali , that had dogs heads , and barked like dogs ? indeed we need not beleeue all the monstrous reports , that runne concerning this point . but whatsoeuer hee bee , that is man , that is , a mortall reasonable creature , bee his forme , voice , or what euer , neuer so different from an ordinary mans , no faithfull person ought to doubt that hee is of adams progeny : yet is the power of nature shewre , and strangely shewne in such : but the same reasons that wee can giue for this or that vnordinary shaped-birth amongst vs , the same may be giuen for those monstrous nations : for god made all , and when or how hee would forme this or that , hee knowes best , hauing the perfit skill how to beautifie this vniuerse by opposition and diuersity of parts . but hee that cannot contemplate the beauty of their whole , stumbles at the deformity of the part : not knowing the congruence that it hath with the whole . we see many that haue aboue fiue fingers , or toes : and this farther from that , then the other is in proportion : yet god forbid that any one should bee so besotted as to thinke the maker erred in this mans fabrike , though wee know not why hee made him thus . be the diuersity neuer so great , he knowes what hee doth : and none must reprehend him . ( g ) at hippon we had one borne with feet like halfe moones , and hands likewise : with two fingers onely , and two toes . if there were a nation such now , ( h ) curious history would ring off it as of a wonder . but must wee therefore say that this creature came not from adam ? an age can seldome be without an ( i ) hermophradite , though they be not ordinary , persons i meane that are so perfit in both sexes that we know not what to terme them , man , or woman : though custome hath giuen the preheminence to the ( k ) chiefe , and call them still , men . for none speake of them in the female sense . in our time ( some few yeares agoe ) was one borne , that was two from the middle vp-wardes , and but one downe-ward . this was in the ( l ) east : hee had two heads , two breasts , foure hands , one belly and two feete : and liued so longe that a multitude of men were eie witnesse of this shape of his . but who can recken all the birthes extraordinary ? wherefore as wee may not say but those are really descended from the first man , so what nations soeuer haue shapes different from that which is in most men , and seeme ( m ) to be exorbitant from the common forme , if they bee ( n ) defineable to bee reasonable creatures , and mortall , they must bee acknowledged for adams issue : ( if it bee true that their bee such diuersity of shapes in whole nations , varying so f●…te from ours . ) for if we knew not that apes ( o ) monkeyes , and ( p ) babiounes , were not men but beasts , those braue and curious historiographers would belie them confidently to bee nations , and generations of men . but if they bee men of whome they write those wonders , what if gods pleasure was to shew vs in the creating of whole nations of such monsters , that his wisdome did not like an vnperfit caruer , faile in the framing of such shapes , but purposely formed them in this fashion ? it is no absurdity therefore to beleeue that there may bee such nations of monstrous men , as well as wee see our times are often witnesses of monstrous births here amongst our selues . wherefore to close this question vppe with a sure locke : either the stories of such monsters are plaine lies , or if there be such , they are either no men , or if they be men , they are the progeny of adam . l. vives . monstrous ( a ) men ] pliny lib. . ( b ) one eye ] such they say are in india . ( c ) pygmees ] i do not beleeue that the pigm●…es were but in one place , or that the writers concerning them , differ so as they seeme . pliny ( lib . ) saith they were in thrace , neare the towne gerrania , and called catizi , and that the cranes beate them away . for there are great store of cranes there , wherevpon they are called the strimonian , of strymon , a riuer in thrace . and gerrania is drawne from the greeke : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , a crane . the same author reherseth their opinion that said pygmees dwelt by endon , a riuer in caria . lib. . and ( lib . ) hee followeth others , and placeth them in india , amongst the prasian hilles : as philostratus doth also . some there bee ( as pline saith there ) that say they are aboue the marishes of nilus : one of those is aristotle , who saith they liue in ethiopia amongst the troglodytes , in caues ▪ and therefore are called troglodyta : and that their stature , and crane-battells are ●…ables . of these homer sung , placing them in the south , where the cranes liue in winter , as they doe in thrace in summer , going and comming with the seasons . mela puts the pygmees into the in-most arabia , little wretches they are saith hee , and fight for their corne against the cranes . some hold their are no such creatures . arist. pliny . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke , is a cubite , and 〈◊〉 , saith eustathius , ( homers interpretor ) they had their name . this cubite is halfe a 〈◊〉 ▪ 〈◊〉 is foure and twenty fingers by their measure . for a foote , is twelue inshes , that is ▪ 〈◊〉 fingers and foure hand-breadths . but an hand-bredth is diuers : there is the 〈◊〉 ( o●… 〈◊〉 wee doe meane ) beeing three inshes , the quarter of the foote : and there is the greater , 〈◊〉 twelue fingers , called a spanne : beeing three partes of the foote , that is nine fingers . there are ( saith pliny lib. . ) vpon those mountaines , the span-men , as they say , or the pigmee●… ▪ beeing not aboue three spannes ( that is two foote ¼ ) high . so saith gellius also that their highest stature is but two foote ¼ . lib. . pliny and gellius doe both meane , sixe and th●…e fingers . iuuenall to make them the more ridiculous , saith they were not aboue a foote high . ( d ) ] sciopodae ] or , foote-shadowed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a shadow . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ a foote . ( e ) checker-worke ] m●…siuum opus . spartian vseth it , and pliny . it is ( saith hermolaus barbarus vpon plinies sixth booke , and baptista egnatius vpon spartian ) wrought with stones of diuers collours , which beeing rightly laied together , are the portraytures of images : as is ordinary to bee seene in the pauementes at rome and else-where in old workes , for of late it is neglected : our in-laide workes in our chaires , and tables in spaine haue some resemblance thereof . perottus , saith it is corrruptly called musaicum , but the true word is mus●…acum , of 〈◊〉 , and alledgeth this place of pliny : barbarus seemes to bee of his minde also . the ●…gar called it musaicum , because it seemed to bee a worke of great wit and industry . 〈◊〉 cynocephali ] worde for worde , dogges-heads . solinus maketh them a kinde of apes , ●…nd possible to bee turned from euer beeing wilde againe . diodorus accountes th●…m wilde beastes . ( g ) at hippon ] some had added in the margent , diaritum , and zar●…tum . it should bee diarrhytum . mela , strabo , pliny and ptolomy speake of two 〈◊〉 in affrica , ( hauing their names from knights , or horse-men , for so is the greeke 〈◊〉 interpreted : ) the one called hippon diarrhytus , neare carthage , a little on this side , and 〈◊〉 was augustine bishoppe : the other called hippon regius , beeing farther east , and the 〈◊〉 ancient seate , as silius saith : tum vaga & antiquis dilectus regibus hippon . vaga and hippon , that old seate of kings . touching at them both . ( h ) curious history ] which he spake on before . ( i ) hermaphrodytes ] verbally from the greeke is the word androgyuus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a woman : but they are called hermaphrotes , because the sonne of hermes and aphrodite , that is , mercury and venus , was held to bee the first halfe-male . ( k ) the chiese ] the masculine : so saith the latine , semi-mas . when those were borne , they were counted prodigies , in olde times . l●… lucane , &c. ( l ) the east . ] in the east part of affrick , lying towards nilus and cyrene , 〈◊〉 ●…le parts affricke on the east from asia . ( m ) exorbitant ] out of orbita , the right path of nature . ( n ) definable ] it is knowne that the philosophers defined man to bee a reasonable creature , and added mortall : because they held the most of their gods , and the demones to be reasonable creatures , and yet immortall . ( o ) monkeyes ] cercopitheri , tayled apes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a tayle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ape . martiall . callidus admissas eludere simius hastas , si mihi cauda foret , cercopithecus eram . i mockt their darted staues withouten faile , iust like a monkey had i had a taile . aristotle calles those tailed apes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : de animal . lib. . but some beasts there are with lyons faces , and panthers bodies , as bigge as an hinde , which hee calleth cepi . lib. . there are also a people neare the fennes of meotis called cepi . ( p ) babiouns ] sphynga , a creature not much vnlike an ape , but bigger , with a face like a woman , and two dugges dangling before . solinus faith they liue in ethiope , and are easily taught and tamed . the poets giue the sphinx a virgins face , a lyons pawes , and a griffons wings . whether there bee any inhabitants of the earth , called the antipodes . chap. . bvt whereas they fable of a ( a ) people that inhabite that land where the sunne riseth , when it setteth with vs , and goe with ( b ) their feete towards ours , it is incredible . they haue no authority for it , but onely ( c ) coniecture that such a thing may bee , because the earth hangeth within the orbes of heauen , and each ( e ) part of the world is aboue and below alike , and thence they gather that the other hemysphere cannot want inhabitants . now they consider not that although that it bee globous as ours is , yet it may bee all couered with sea : and if it bee bare , yet it followeth not , that it is inhabited , seeing that the scripture ( that prooueth all that it saith to be true , by the true euents that 〈◊〉 presageth ) neuer maketh mention of any such thing . and it were too absurd to say , that men might sayle ouer that huge ocean , and goe inhabite there : that the progenie of the first man might people that part also . but let vs goe and seeke amongst those seauentie two nations and their languages , whether ●…ee can finde that citty of god which remained a continuall pilgrim on 〈◊〉 vntill the deluge , and is shewed to perseuere amongst the sonnes of 〈◊〉 after their blessing , chiefly in sem , noahs eldest sonne , for iaphets blessing 〈◊〉 to dwell in the tents of his brother . l. vives . people ( a ) that . ] all cosmographers diuide the heauen , and consequently the earth into fiue zones , the vtmost whereof lying vnder the poles , and farre from the heauens motion and the sunnes heate are insufferably cold : the mid-most , being in the most violent motion of heauen , and heate of the sunne , is intolerably hot : the two being interposed betweene both extreames , are habitable : one temperate zone lying towards the north and the other towards the south : the inhabitants of both , are called autichthones . now cleomedes bids vs diuide those two zones into foure equall parts : those that dwell in the parts that lye in the same zone , are called periaeci , circumferentiall inhabitants , those that dwell in diuers , or in an vnequall distance from the poles , and equall from the equinoctiall , are called antoeci , or opposites : they that dwell in equall distances from both , are called antipodes . the periaeci , differ in their day and night , but not in seasons of the yeare ; the antoeci iust contrary : the antipodes in both . it was an old opinion which tully , mela , and other chiefe men followed , that neuer man had any knowledge of the south . tully puts the great ocean betweene it and vs , which no man euer passed : macrobius discourseth at large herevpon . i do but glance at this for feare of clogging my reader . this was a great perswasion to augustine to follow lactantius , and deny the antipodes , for the learned men saw well , that grant men no passage ouer that great sea vnto the temperate southerne clymate , ( as tully and other great authors vtterly denied them ) and then they that dwell there could not possibly be of adams stocke : so that he had rather deny them habitation there , then contend in argument against so many learned opposits : but it is most sure once , that antipodes there are , and that we haue found away vnto them , not onely in old times , but euen by late sea maisters : for of old , diuers flying into the persian gulfe for feare of augustus , sayled by the coast of ethiopia and the atlantike sea vnto hercules pillers . and in the prime of carthages height , some sayled from thence through hercules his straytes , into the red sea of arabia , and then were not the bayes of persia , india , the easterne sea , taproban , and the iles thereabouts all found out by the power of alexanders nauy ? and those you shall find antipodes to vs , if you marke the posture of the globe diligently , for they haue the same eleuation of their south pole , and bee in the same distance from the occidentall point , that some of the countries in our climat haue , of our north poynt . ( b ) their feete . ] as tully saith in scipios dreame . ( c ) coniecture . ] for the temperature of the southerne zone is iust like to ours . ( d ) each part . ] the world is round , and heauen is euery where a like aboue it . of the generation of sem , in which the citty of god lyeth downe vnto abraham . chap. . sems generation it is then that wee must follow to find the citty of god after the deulge , as seth deriued it along before . therefore the scripture hauing shewen the earthly citty to bee in babilon , that is , in confusion , returnes to the patriarch sem , and carieth his generation downe vntill abraham , counting euery mans yeares , when he had his sonne , and how long hee liued : where by the way i thinke of my promise , of explayning , why one of hebers sonns was called phalech , because in his dayes the earth was diuided : how was it diuided ? by the confusion of tongues . so then the sonnes of sem that concerne not this purpose , being letten passe , the scripture reciteth those that conuey his seed downe vnto abraham : as it did with those that conueyed seths seede before the deluge , downe vnto noah . it beginneth therefore thus . these are the generations of sem : sem was an hundred yeares old and begat ( a ) arphaxad , two yeares after the floud . and sem liued after hee begat arphaxad fiue hundred yeares , and begat sonnes and daughters , and dyed : and thus of the rest , shewing when euery one begot his sonne , that belonged to this generation that descendeth to abraham , and how long euery one liued after hee had begotten his sonne , and begot more sonnes and daughters , to shew vs 〈◊〉 a great multitude might come of one , least wee should make any childish 〈◊〉 at the few that it nameth : sems seede beeing sufficient to replenish so 〈◊〉 kingdomes , chiefly for the assyrian monarchie , where ninus the subduer 〈◊〉 the east raigned in maiesty , and left a mighty empire to bee possessed 〈◊〉 yeares after by his posterity : but let vs not stand vpon trifles longer then 〈◊〉 must : wee will not reckon the number of euery mans yeares till he dyed , ●…ely vntill hee begat the sonne who is enranked in this genealogicall rolle . 〈◊〉 gathering these from the deluge to abraham , we will briefly touch at other ●…ents as occasion shall necessarily import . in the second yeare therefore 〈◊〉 the deluge , sem being two hundred yeares old begat arphaxat : arphaxat 〈◊〉 a hundred thirty fiue yeares old begat canaan : hee beeing a hundred and 〈◊〉 yeares old begat sala , and so old was sala when hee begot heber : heber 〈◊〉 hundred thirty and foure yeares old when he begat phalec : phalec a hund●… and thirty and begat ragau : hee one hundred thirty and two , and begat se●…ruch one hundred and thirty and begot nachor : nachor seauenty and nine 〈◊〉 got thara : ( b ) thara seauenty , and begot abram whom god afterward 〈◊〉 abraham . so then from the deluge to abraham are one thousand seauenty 〈◊〉 yeares , according to the vulgar translation , that is the septuagints . but 〈◊〉 hebrew the yeares are farre fewer , whereof wee can heare little or no 〈◊〉 shewen . 〈◊〉 therefore in this quest of the citty of god , wee cannot say in this time 〈◊〉 those men were not all of one language , ( those seauenty and two na●… meane wherein wee seeke it ) that all man-kinde was fallen from gods 〈◊〉 ●…uice : but that it remained onely in sems generation , descending to 〈◊〉 by arphaxad . but the earthly citty was visible enough in that pre●…ion of building the tower vp to heauen ( the true type of deuillish exal●… ) : therein was it apparant , and euer after that . but whether this other 〈◊〉 ●…ot before , or lay hid , or rather both remained in noahs sonnes , the godly 〈◊〉 two blessed ones , and the wicked in that one accursed , from whom that 〈◊〉 giant-hunter against the lord descended , it is hard to discerne , for it may 〈◊〉 that most likely ) that before the building of babilon , god might haue 〈◊〉 of some of chams children , and the deulil , of some of sems and iaphets . 〈◊〉 may not beleeue that the earth wanted of eyther sort . for that , saying : 〈◊〉 all gone out of the way , they are all corrupt , there is not one that doth good , no 〈◊〉 euen in both the psalmes that haue this saying , this followeth ; doe not 〈◊〉 worke iniquity know that they eate vp my people as it vvere bread ? so that 〈◊〉 his people then : and therefore that same , no not one , is meant restric●… 〈◊〉 the sonnes of men , and not the sonnes of god , for hee sayd before , 〈◊〉 looked downe from heauen vpon the sonnes of men , to see if there were any 〈◊〉 ●…ld vnderstand and seeke god ? and then the addition that followeth , 〈◊〉 that it was those , that liued after the lawe of the flesh , and not of the 〈◊〉 ●…ome hee speaketh of . l. vives . arphaxad ( a ) ] from him ( saith hierome ) the chaldaeans descended . ( b ) thara ] the . call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the hebrew , terah . tha the hebrew tongue ( so called afterward of heber ) was the first language vpon the earth , and remained in his family when that great confusion was . chap. . vvherefore euen as sinne wanted not sonnes when they had all but one language , ( for so it was before the deluge , and yet all deserued to perish therein but noah and his family ) so when mans presumption was punished with his languages confusion , whence the citty babilon , their proud worke , had the name , hebers ( a ) house failed not but kept the old language still . where-vpon as i said , heber was reckoned the first of all the sonnes of sem , who begot each of them an whole nation : yet was hee the fift from seth in descent . so then because this language remained in his house , that was confounded in all the rest , ( being credibly held the onely language vpon earth before this ) hence it had the name of the hebrew tongue , for then it was to bee nominally distinct from the other tongues , as other tongues had their proper names . but when it was the tongue of all , it had no name , but the tongue or language of man-kinde , wherein all men spake . some may say : if that the earth was diuided by the languages in phalechs time , hebers sonne , it should rather haue beene called his name then hebers : o but wee must vnderstand that ( b ) heber did therefore giue his sonne phalec such a name , that is , diuision , because hee was borne vnto him iust at the time when the earth was diuided , so meanes the scripture when it saith , in his dayes the earth was deuided . for if heber were not liuing when the confusion befell , the tongue that was to remaine in his family should not haue had the name from him : and there wee must thinke that it was first vniuersall , because the confusion of tongues was a punishment , which gods people were not to cast off : nor was it for nothing that abraham could not communicate this his language vnto all his generation , but onely to those that were propagate by iacob , and arising into an euident people of god , were to receiue his testament , and the sauiour in the flesh . nor did hebers whole progenie beare away this language , but onely that from whence abraham descended . wherefore though there be no godly men euidently named , that liued at the time when the wicked built babylon : yet this concealement ought not to dull , but rather to incite one to inquire further . for whereas we read that at first , men had all one language , and that heber is first reckoned of all the sonnes of sem , beeing but the fift of his house downeward , and that language which the patriarches and prophets vsed in all their words and writings , was the hebrew : verily when woe seeke where that tongue was preserued in the confusion ( being to bee kept amongst them to whom the confusion could be no punishment ) what can wee say but that it was preserued vnto this mans family of whome it had the name ? and that this is a great signe of righteousnesse in him , that where as the rest were afflicted with the confusion of their tongues , hee onely and his family was acquit of that affliction . but yet there is another doubt : how could heber and his sonne phalec become two seuerall nations , hauing both but one language ? and truly the hebrew tongue descended to abraham from heber , and so downe from him vntill israell became a great people . how then could euery sonne of noahs sonnes progenies become a particular nation when as heber and phalec had both but one lang●… ? the greatest probability is , that ( c ) nembroth became a nation also , and yet was reckned , for the eminence of his dignity , and corporall strength , to keepe the number of seauenty two nations inuiolate : but phalec was not named for growing into a nation , but that that strange accident of the earths diuision fel out in 〈◊〉 daies : for of the nation and language of heber , was phalec also . we need not 〈◊〉 at this , how nembroth might liue iust with that time when babilon was 〈◊〉 and the confusion of tongues befell , for there is no reason , because heber was the sixt from noah , and hee but the fourth , but that they might both liue vnto 〈◊〉 time & in one time , for this fel out so before , where they that had the least 〈◊〉 liued the longest , that they that had the more , died sooner : or they 〈◊〉 ●…ad few sonnes had them later then those that had many , for wee must con●… this , that when the earth was builded , noahs sonnes had not onely all 〈◊〉 issue ( who were called the fathers of those nations ) but that these also 〈◊〉 and numerous families , worthy the name of nations . nor may wee 〈◊〉 then that they were borne as they are reckened . otherwise , how could 〈◊〉 twelue sonnes ( another sonne of hebers ) become of those nations , if hee 〈◊〉 ●…ne after phalec , as hee is reckned ? for in phalecs daies was the earth 〈◊〉 . wee must take it thus then , phalec is first named , but was borne long 〈◊〉 brother ioktan , whose twelue sonnes had all their families so great that 〈◊〉 ●…ht be sufficient to share one tongue in the confusion , for so might he that 〈◊〉 borne , be first reckned , as noahs youngest sonne is first named , name●… cham the second the next , and shem , the eldest , the last . now some of 〈◊〉 ●…s names continued , so that we may know to this day whence they are 〈◊〉 ●…s , the assirians of assur ; the hebrewes of heber , ( d ) and some con●… of time hath abolished , in so much that the most learned men can 〈◊〉 finde any memory of them in antiquity . for some say that the egypti●… they that came of mizraim ( e ) chams sonne : here is no similitude 〈◊〉 at all : nor in the aethiopians which they say came of chus , another 〈◊〉 chams . and if wee consider all , wee shall finde farre more names lost 〈◊〉 ●…ayning . l. vives . 〈◊〉 ( a ) house . ] some thinke they consented not vnto the building of the tower and 〈◊〉 ●…efore had the first language left onely to them . herodotus writeth that psameti●…●…yptian ●…yptian king , caused two children to be brought vp in ●…e woods , without hearing 〈◊〉 mans mouth , thinking that that language which they would speake of themselues 〈◊〉 ●…ould bee that which man spake at first : after three yeares , they were brought vnto 〈◊〉 ●…ey said nothing but bec , diuers times . now bec is bread in phrygian , wherevpon 〈◊〉 the phrygian tongue to bee the first : but it was no maruaile if they cryed 〈◊〉 continually brought vp amongst the goates , that could cry nothing else . 〈◊〉 〈◊〉 ] prophecying of what was to 〈◊〉 , saith hierom. ( c ) nembroth became , ] 〈◊〉 , it is vncertaine : where hee raigned is playne , gen. . in babilon , and arach that 〈◊〉 hierom ) edessa , and accad , that is now called nisibis , and in chalah , that 〈◊〉 ●…d called seleucia of seleucus , or else that which is now called ctesiphon . perhaps hee was the father ( but doubtlesse the great increaser ) of those nations . ( d ) and some ] so saith hierome of all ioctans sonnes . and no maruell , since that all the mountaines , hilles , and riuers of italy , france and spaine , changed their names quite into barbarous ones within the compasse of two hundred yeares . ( e ) ghams sonne ] nay egipt ( saith hierome ) bare chams owne name : for the seauenty put the letter x. for the hebrew he , continually , to teach vs the aspiration dew to the word , and here they translate cham , for that which in the hebrew is ham , by which name egipt in the countries proper language is called vnto this day . thus farre hierome . but it might bee that egipt was called mizraim of him that first peopled it , as hierome saith the hebrews call it continually . egipt was also called afterwards aeria , because as stephanus saith , the ayre was thicke therein : it was called further-more neptapolis of the seauen citties therein . and lastly egypt of egyptus , belus his sonne . homer calles the riuer nilus , egipt . ( f ) ethiopians ] the hebrews call ethiopia , chus . hieron . it was called atlantia of atlas , and ethiopia afterwards of ethiops , uulcans sonne , as some say . but i thinke rather of the burnt hew of the inhabitants : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke , is black : homer that old poet saith , there are two ethiopa's . odyss . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. this lyes vpon the east , that on the west . there is also a part of the i le eubaea called aethiopon . of that point of time wherein the citty of god began a new order of succession in abraham . chap. . now let vs see how the citty of god proceeded from that minute wherein it began to bee more eminent and euident in promises vnto abraham ( which now wee see fulfilled in christ. ) thus the holy scripture teacheth vs then , that abraham was borne in a part of chaldaea , which belonged ( a ) vnto the empire of the assyrians . and now had superstition got great head in chaldaea , as it had all ouer else : so there was but onely the house of thara , abrahams father , that serued god truly , and ( by all likelyhood ) kept the hebrew tongue pure , though that ( as iosuah telleth the hebrewes ) as they were gods euident people in egipt , so in mesopotamia they fell to idolatry , all hebers other sonnes becomming other nations , or beeing commixt with others . therefore euen as in the deluge of waters noahs house remained alone to repaire man-kinde , so in this deluge of sinne and superstition , thares house onely remained as the place wherein gods cittie was planted and kept . and euen as before the deluge , the generations of all from adam , the number of yeares , and the reason of the deluge being all reckoned vp , before god began to speake of building the arke , the scripture saith of noah : these are the generations of noah : euen so here , hauing reckoned all from sem , the sonne of noah , downe vnto abraham , hee putteth this to the conclusion , as a point of much moment , these are the generations of thara . thara begot abraham , nachor , and aram : and aram dyed before ( b ) his father thara in the land wherein hee was borne , being a part of chaldaea . and abraham and nachor tooke them wiues : the name of abrahams wife was sarah , and the name of nachors wife was melca , the daughter of aram : who was father both to melca and iesea , whome some hold also to be sara , abrams wife . l. vives . which ( a ) belonged ] for mela , pliny , strabo and others , place chaldaea in assyria : and 〈◊〉 onely a part of that assyria which the ancient writers called by the name of sy●… 〈◊〉 countrie , but of that assyria also which strabo calles the babilonian assyria . 〈◊〉 maketh a difference betweene syria and assyria . cyropaed . . ( b ) before ] in his fa●… 〈◊〉 . so all interpretours take it : augustine might perhaps vnderstand it , before his 〈◊〉 to charra , which is part of chaldaea . charrah was a citty in mesopotamia , where 〈◊〉 〈◊〉 killed crassus the romaine generall . ●…hy there is no mention of nachor , tharas sonne , in his departure from chaldaea to mesopotamia . chap. . 〈◊〉 the scripture proceedeth , and declareth how thara and his family left ●…ldaea , and came ( a ) into mesopotamia , and dwelt in charra . but of his 〈◊〉 ●…chor there is no mention , as if he had not gone with him . thus saith the 〈◊〉 . thus thara tooke abraham his sonne , and lot his grand-child , abra●… 〈◊〉 , and sara his daughter in law , his sonne abrahams wife , and hee led them 〈◊〉 〈◊〉 countrey of chaldaea , into the land of canaan , and hee came to charra and 〈◊〉 there . here is no word of nachor , nor his wife melcha . but afterward , 〈◊〉 abraham sent his seruant to seeke a wife for his sonne isaac , wee finde it 〈◊〉 thus : so the seruant tooke ten of his maisters camels , and of his maisters 〈◊〉 ●…th him , and departed and went into mesopotamia into the citty of nachor . ●…ce , and others beside , doe prooue , that nachor went out of chaldaea al●…●…led him-selfe in mesopotamia where abraham and his father had dwelt . 〈◊〉 not the scriptures then remember him , when thara went thence to 〈◊〉 where , when it maketh mention both of abraham and lot , that was 〈◊〉 ●…and-childe , and sara his daughter in lawe , in this transmigration ? what 〈◊〉 thinke but that hee had forsaken his father and brothers religion , and 〈◊〉 〈◊〉 chaldees superstition , and afterward , either repenting for his fact , 〈◊〉 ●…secuted by the countrie , suspecting him to bee hollow-harted , depar●… him-selfe also ? for holophernes israels enemy in the booke of iudith , 〈◊〉 what nation they were , and whether hee ought to fight against them , 〈◊〉 answered by achior captaine of the ammonites : let my lord heare the 〈◊〉 mouth of his seruant , and i will show thee the truth concerning this people 〈◊〉 these mountaines , and there shall no lye come out of thy seruants mouth . 〈◊〉 come out of the stock of the chaldaeans , and they dwelt before in 〈◊〉 ●…ia , because they would not follow the gods of their fathers , that 〈◊〉 ●…us in the land of chaldaea : but they left the way of their ancestors & 〈◊〉 the god of heauen , whom they knew : so that they cast them out from 〈◊〉 their gods , and they fled into mesopotamia , and dwelt there many 〈◊〉 their god commanded them to depart from the place where they 〈◊〉 to goe into the land of chanaan where they dwelt , and so forth , as 〈◊〉 ammonite relateth . hence it is plaine that thara his family were per●… the chaldaeans for their religion , because they worshipped the true 〈◊〉 god. l. vives . mesopotamia ] mesopotamia quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , betweene two seas , for it lay all be●… 〈◊〉 and euphrates . of the age of thara , who liued in charra vntill his dying day . chap. . thara dyed in mesopotamia , where it is said hee liued two hundred and fiue yeares , and after his death the promises that god made to abraham began to be manifested : of thara , it is thus recorded : the dayes of thara were two hundred and fiue yeares , and hee dyed in charra . hee liued not there all this time , you must thinke , but because he ended his time ( which amounted vnto two hundred and fiue yeares ) in that place , it is said so . otherwise wee could not tell how many yeares he liued , because we haue not the time recorded when he came to charra : and it were fondnesse to imagine that in that catalogue where all their ages are recorded , his onely should bee left out : for whereas the scripture names some , and yet names not their yeares , it is to bee vnderstood , that they belong not to that generation that is so lineally drawne downe from man to man. for the stem that is deriued from adam vnto noah , and from him vnto abraham , names no man without recording the number of his yeares also . of the time vvherein abraham receiued the promise from god , and departed from charra . chap. . bvt whereas wee read , that after thara's death the lord said vnto abraham , gette thee out of thy countrey , and from thy kindred , and from thy fathers house , &c. wee must not thinke that this followed immediately in the times , though it follow immediately in the scriptures , for so wee shall fall into an ( b ) inextricable doubt : for after these words vnto abraham , the scripture followeth thus : so abraham departed , as the lord spake vnto him , and lot vvent vvith him : and abraham vvas seauentie fiue yeares old vvhen hee vvent out of charra . how can this be true now , if abraham went not out of charra vntill after the death of his father ? for thara begot him , as wee said before , at the seauentith yeare of his age : vnto which adde seauentie fiue yeares , ( the age of abraham at this his departure from charra ) and it maketh a hundred forty fiue yeares . so old therefore was thara when abraham departed from charra , that citty of mesopotamia : for abraham was then but seauentie two yeares of age , and his father begetting him when he was seauentie yeares old , must needs bee a hundred fortie fiue yeares old ( and no more ) at his departure . therefore hee went not after his fathers death , who liued two hundred and fiue yeares , but before , at the seauenty two yeares of his owne age , and consequently the hundred forty fiue of his fathers . and thus the scripture ( in an vsuall course ) returneth to the time which the former relation had gone beyond : as it did before saying , that the sonnes of noahs sonnes were diuided into nations and languages , &c. and yet afterwards adioyneth : then the vvhole earth vvas of one language , &c. as though this had really followed . how then had euery man his nation and his tongue , but that the scriptures returne back againe vnto the times ouer-passed . euen so here , whereas it is said , the daies of thara were two hundred & fiue yeares , and he died in charra : & then the scriptures returning to that which ouer-passed to finish the discourse of thara first : then the lord said vnto abrahā : get thee out of thy country , &c. after which is added . so abraham , departed as the lord spake vnto him , and lot went with him : and abraham was seauenty yeares old when he went from charra . this therefore was , when his 〈◊〉 was a hundred forty and fiue yeares of age , for then was abraham , seauenty fiue . this doubt is also otherwise dissolued by counting abrahams seauenty 〈◊〉 when he went to charra , from the time when he was freed from the fire of 〈◊〉 chaldaaens and not from his birth , as if he had rather beene borne then . 〈◊〉 saint stephen in the actes discoursing hereof , saith thus : the god of glory ap●… to our father abraham in mesopotamia , before he dwelt in charra , and said 〈◊〉 him , get thee out of thy country from thy kindred and come into the land which 〈◊〉 giue thee . according to these words of stephen it was not after tharas death 〈◊〉 ●…od spake to abraham ( for thara died in charra ) but it was before he dwelt 〈◊〉 ●…rra , yet was in mesopotamia . but he was gone out of chaldaea first . and ●…eas stephen saith , then came hee out of the land of the chaldaeans and dwelt in 〈◊〉 : this is relation of a thing done after those words of god : for hee went 〈◊〉 chaldaea after god had spoken to him ( for hee saith , god spake to him in mesopotamia ) but that word , then , compriseth all the time from abrahams departure vntill the lord spake to him . and that which followeth . after that his father 〈◊〉 dead god placed him in this land wherein he now dwelleth . the meaning of the place is . and god brought him from thence , wher his father dyed afterwards , and placed 〈◊〉 ●…ere so then we iust vnderstand , that god spake vnto abraham being in meso●…tamia , yet not as yet dwelling in charra : but that he came in to charra with ●…er , holding gods commandement fast , and in the seauenty fiue yeare of 〈◊〉 departed thence : which was in his fathers a hundred forty fiue yere . now 〈◊〉 that he was placed in chanaan ( not he came out of charra ) after his 〈◊〉 death , for when hee was dead , he began to buy land there , and became 〈◊〉 possessions . but whereas god spake thus to him after hee came from 〈◊〉 and was in mesopotamia , get thee out of thy country , from thy kindred 〈◊〉 thy fathers house : this concerned not his bodily remouall ( for that hee 〈◊〉 before ) but the seperation of his soule from them , for his mind was 〈◊〉 ●…arted from them if he euer had any hope to returne , or desired it : this ●…d desire by gods command was to bee cut of . it is not incredible 〈◊〉 ●…erwards when as nachor followed his father abraham then fulfilled the ●…nd of god , and tooke sara his wife and lot his brothers sonne , and so 〈◊〉 out of charra . l. vives . 〈◊〉 ( a ) inextricable doubt . ] so hierome calles it and dissolueth it some-what ●…sly from augustine , although hee vse three coniectures . dissol●…●…us ●…us hierome dissolueth it out of an hebrew history : for that which we read the 〈◊〉 of chaldaea , the hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ur shadim , that is , the fire of the caldae●…●…pon the hebrewes haue the story : abraham was taken by the chaldaeans , and 〈◊〉 he would not worshippe their idols , namely their fire , he was put into it ; from whence 〈◊〉 ●…ed him by miracle , and the like story they haue of thara also his father , that hee , 〈◊〉 he would not adore their images was so serued , and so escaped also : as whereas it is 〈◊〉 aram dyed before his father in the land where hee was borne in the country of 〈◊〉 , they say it is , in his fathers presence in the fire of the chaldaeans , wherein be●…●…ould not worship it , he was burned to death . and likewise in other places of y● text . 〈◊〉 ●…hen he comes to this point , saith : the hebrew tradition is true , that saith that thara 〈◊〉 came out of the fire of the chaldaees , & that abraham being hedged round about in 〈◊〉 with the fire which he would not worshippe , was by gods power deliuered , & from thence are the number of his yeares accounted , because then hee first confessed the lord god and contemned the chaldee idols : thus farre hierome , without whose relation this place of augustine is not to bee vnderstood . iosephus writeth that thara hating chaldaea , departed thence for the greefe of his sonne arams death , and came to dwell in charra : and that arams tombe was to bee seene in vr of the chaldees . the order and quality of gods promises made vnto abraham . chap. . now must we examine the promises made vnto abraham : for in them began the oracles presaging our lord iesus christ the true god , to appeare : who was to come of that godly people , that the prophesies promised . the first of them is this : the lord said vnto abraham : get thee out of thy countrey , and from thy kinred , and from thy fathers house vnto the land that i will shew thee . and i will make of thee a great nation , and will blesse thee , & make thy name great , and thou shalt be blessed , i will also blesse them that blesse thee , and curse them that curse thee , and in them shall all the families of the earth bee blessed . here wee must obserue a double promise made vnto abraham : the first that his seede should possesse the land of canaan , in these words ; goe vnto the land that i will shew thee , and i will make thee a great nation : the second of farre more worth and moment , concerning his spirituall seede , whereby hee is not onely the father of israel , but of all the nations that follow his faith : and that is in these words : and in thee shall all the families of the earth bee blessed . this promise was made in abrahams seauentie fiue yeare , as eusebius ( a ) thinketh : as if that abraham did presently there vpon depart out of charra , because the scripture may not be controuled , that giueth him this many yeares at the time of his departure . but if it were made then , then was abraham with his father in charra : for hee could not depart from thence , vnlesse hee had first inhabited there . doth not this then contradict steuens saying ; that god appeared vnto him in mesopotamia , before he dwelt in charra ? but we must conceiue that this was in one yeare , gods promise to abraham first ; abrahams dwelling in charra next , and lastly his departure : not onely because eusebius his computation is thus , accounting foure hundred thirty yeares from this yeare vnto the israelites freedome out of egipt , but also because the apostle ( b ) paul mentioneth it like-wise . l. vives . eusebius ( a ) thinketh ] these are his words : arius the fourth raigning in assyria , and t●…alassion in sycionia , abraham being seuentie fiue yeares old , was spoken vnto by god , and receiued the promise . ( b ) paul ] galat. . . the law which was giuen foure hundred and thirty yeares after the promise made vnto abraham . of the three most eminent kingdomes of the world , the chiefe of which in abrahams time was most excellent of all . chap. . at this time there were diuers famous kingdoms vpon earth , that is , society of men liuing carnally , & in the seruice of the apostaticall powers , three of which were most illustrious , the ( a ) sycionians , the ( b ) egiptians & the assyrians , which was the greatest of all . for ninus the sonne of belus , conquered al asia , excepting india only . i do not meane by asia ( c ) which is now but one prouince of the greater asia , but that which contained it all , which some make the third part of the world , diuiding the whole earth into asia , europe & africa , & some ( d ) make it the 〈◊〉 diuiding the whole into two onely . others diuide all into three ( e ) equall 〈◊〉 asia in the east , from the north to the south : europe ( f ) from the 〈◊〉 to the west , and ( g ) africa from the west vnto the south : so that europe and africke are but the halfe of the world , and asia the other halfe : but the 〈◊〉 first were made two parts , because ( h ) all the water that commeth from the 〈◊〉 , runs in betwixt them two , making ( i ) our great sea . so that diuide but the world into two , and asia shall be one halfe , and europe and africk the other . therefore sicyonia , one of the three eminent kingdomes , was not vnder the assy●… monarchie , for it lay in europe . but ( k ) egipt must needs be inferior vnto 〈◊〉 , seeing that the assyrians were lords of all asia , excepting india . so 〈◊〉 citty of the wicked kept the chiefe court in assyria : whose chiefe citty 〈◊〉 ●…bylon , most fitly called so , that is , confusion : and there ninus succeeded 〈◊〉 ●…her belus , who had held that souerainty three score and fiue yeares : and 〈◊〉 ●…ne ninus liued fiftie two yeares , and had reigned fortie and fiue yeares 〈◊〉 abraham was borne , which was about a thousand two hundred yeares be●…●…ome was built , that other babylon of the west . l. vives . 〈◊〉 ( a ) sicyonians ] sicyon is an ancient citty on the left hand as you come into pelopone●… ●…gialeus ( as pausanias and eusebius say ) was the first king thereof . sicyonia is a little 〈◊〉 in achaia , but the kings of it ruled achaia , and sycion was their place of abode : it 〈◊〉 achaia , and aegialia of the kings thereof in old time . pliny . and all peloponesus 〈◊〉 there-after . euseb. afterwards it was called apia of king apis the fourth , and 〈◊〉 ●…oponesus of pelops , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pelops i le , for it is an halfe iland . pausanias 〈◊〉 peloponesus was not called aegialia , but onely that part towards the sea , quasi 〈◊〉 ●…all , or sea-coasting : and afterwards sicyonia of king sicyon : of him hereafter . 〈◊〉 ] the thebaeans ruled here in those daies , a country in delta , named so by the rich 〈◊〉 citty of thebes . ( c ) that which ] of asia minor , hereafter . ( d ) some make it ] 〈◊〉 salust ) diuided the world but into two parts , asia and europe , making africa a 〈◊〉 ●…pe . in bello iugurth . there-vpon sylius saith of lybia , that it was either a great 〈◊〉 , or the third part of the world : those that diuide not africa from europe doe 〈◊〉 the temperature of the windes , and vpon the heauens : as lucane saith , lib 〈◊〉 . tertia pars rerum lybie si credere famae , cuncta velis : at si ventos , calumque sequaris pars erit europae : nec enim plus littora nili quàm scythicus tanais primus à gadibus absunt . lybia's the worlds third part , or authors lye : but if you ground vpon the windes and skie , 't is part of europe : tanais shores and niles , lie a like distant from the gades iles. 〈◊〉 ●…ward vpon this question . ( e ) equall ] some read vnequall : better . for africke is 〈◊〉 europe , and asia greater then both : which lieth in a larger quantity to the east , 〈◊〉 , africa , and the sea betweene them both conteineth , as mela saith : but hee fol●…●…olde tradition : for wee haue now discouered a great part of africa towards the 〈◊〉 ●…owne before . ( f ) europe from the north ] on the north side , europe is bounded 〈◊〉 sea , and the brittish ocean . on the west with the atlantike ocean : on the 〈◊〉 ●…he mediterrane sea , and on the east with hellespont , the two bosphori , the 〈◊〉 , and the riuer of tanais . ( g ) africa ] africa is bounded on the east 〈◊〉 on the west with the atlanticke sea , on the north with our sea , and on the south 〈◊〉 ●…opian ocean . but thus the old writers vnperfectly limited it , the portugalles 〈◊〉 ●…ed it farre more fully . ( h ) all the water ] the bruges coppy readeth , because our sea comes from the ocean betweene them both . the sea that the greekes and latines call the mediterrane sea , is ours , for no other sea comes neare them . it stretcheth ( according to mela ) from hercules his pillers to the bay of issus on the east , to meotis and tanais on the north , lying betweene europe and africa in one-place , and betweene europe and asia in another . ( i ) our great sea ] that which floweth from the ocean , vpon the coasts of europe and africa , and is broadest betweene the bayes of liguria and hippon , where augustine dwelt : who therefore calleth it , great . ( k ) egipt must ] egipt was not all asia , but a part of it , lying from nilus to the east : yet did it not obey the assyrians , but was a mighty kingdome of it selfe , and made great warres vpon assyria , and ouer-ran much of it , if we may giue credence to their bookes . of gods second promise to abraham , that hee and his seede should possesse the land of canaan . chap. . so abraham at the seuentie fiue yeare of his owne age : and the hundred forty fiue of his fathers , left charra , and tooke lot his brothers sonne with him , and sara his wife , and came into the land of canaan , euen vnto ( a ) sichem , where he receiued this second promise : the lord appeared vnto abraham and said vnto thy seede will i giue this land . this promise concerned not that seed of his , whereby hee was to become the father of all the nations , but the progenie of his body onely , by isaac and israel : for their seed possessed this land . l. vives . vnto ( a ) sichem ] this lay in the tribe of ephraims part , and abimelech afterwards destroied i●… iudg. . . it was called sicima in greeke and latine , and there remained some memo●… 〈◊〉 i●… i●… hieromes time , in the suburbes of neapolis neare vnto iosephs sepulcher : there was 〈◊〉 sichem also vpon mount ephraim , a citty of the fugitiues . hier. de loc . hebraec . how god preserued saras chastity in egipt , vvhen abraham vvould not be knowne that she vvas his vvife but his sister . chap. . there abraham built an altar , and then departed and dwelt in a wildernesse , and from thence was driuen by famine , to goe into egipt , where he called his wife his sister , and yet ( a ) lyed not . for she was his cousin germaine , and lot being his brothers sonne , was called his brother . so that he did onely conceale , and not deny that she was his wife : commending the custody of hir chastitie vnto god , and auoyding mans deceits , as man : for if hee should not haue endeuoured ●…o eschew danger as much as in him laye , hee should rather haue become a ( b ) 〈◊〉 of god , then a truster in him , whereof wee haue disputed against 〈◊〉 〈◊〉 manichee his callumnyes . and as abraham trusted vpon god , so came it 〈◊〉 〈◊〉 for pharao the king of egipt , seeking to haue her to wife , was sore af●… , ●…d forced to restore her to her husband . where ( c ) god forbid that wee should 〈◊〉 her defiled by him any way : his great plagues that hee suffered would no way permit him to commit any such out-rage . l. vives . 〈◊〉 ( a ) lied not ] for cousin-germaines are called brethren and sisters , as wee shewed out of 〈◊〉 . ( b ) a temple ] god would be trusted vnto firmely , but no way tempted . thou shalt not 〈◊〉 lord thy god , saith moyses in deuteronomy , which saying our sauiour christ made 〈◊〉 of mat. . ( c ) god forbid ] hierome sheweth by the example hester , that the women 〈◊〉 a full yeare , to be prepared fit for the kings bed , ere hee touched them : so that pha●…●…ght ●…ght be plagued , and forced to returne sara to her husband in the meane time . of the seperation of lot and abraham without breach of charity or loue betweene them . chap. . 〈◊〉 abraham departing out of egipt to the place whence hee came , lot ( with●… any breach of loue betweene them ) departed to dwell in sodome . for be●…●…th very ritch , their sheppards and heard-men could not agree , and so to a●… that inconuenience , they parted . for amongst such ( as all men are vnper●…●…ere might no doubt bee some contentions now and then arising : which e●… avoide , abraham said thus vnto lot : let there be no strife i pray thee , between 〈◊〉 me , nor betweene my heardsmen and thine , for we be brethren . is ( a ) not the 〈◊〉 ●…nd before thee ? i pray thee depart from me : if thou wilt take the left hand , i 〈◊〉 to the right , or if thou vvilt goe to the right hand , then i vvill take the left . ●…ce ( b ) it may be the world got vppe an honest quiet custome , that the el●…●…ould euer-more diuide the land , and the yonger should choose . l. vives . 〈◊〉 ] abraham puttes him to his choice to take where hee would , and hee would take 〈◊〉 . ( b ) hence it may bee ] this was a custome of old , as the declamers lawes con●…●…of this was one . sen. lib. declam . . of gods third promise , of the land of canaan to abraham and his seed for euer chap. . 〈◊〉 ●…hen abraham and lot were parted , & dwelt seuerall , ( for necessities sake 〈◊〉 ●…ot for discord ) abraham in canaan , lot in sodome , god spake the 〈◊〉 to abraham , saying : lift vp thine eyes now , and looke from the place where 〈◊〉 ; north-ward and south-ward , and east-ward , and to ( a ) the sea , for all the 〈◊〉 seest will i giue to thee and thy seed for euer : and i will make thy seed as the 〈◊〉 the earth : so that if a man may number the sands of the earth , then shall thy 〈◊〉 ●…bred also : arise walke through the land in the length and bredth thereof , for 〈◊〉 it vnto thee . whether these promise concerne his beeing the fa●… 〈◊〉 nations , it is not euidently apparant . these words , i vvill make 〈◊〉 the sands of the sea , may haue some reference to that : beeing a tropi●… of speech which the greekes call ( b ) hyperbole . but how ( c ) the 〈◊〉 vseth this , and the rest : not that hath reade them , but vnderstandeth . this trope now , is when the wordes doe farre exceede the meaning . for who seeth not that the number of the sands is more then all adams seede can make , from the beginning to the end of the world ? how much more then abrahams , though it include both the israelites , and the beleeues of all other nations ? compare this later with the number of the wicked , ( d ) and it is but an handful : though ( e ) this handfull bee such a multitude as holy writ thought to signifie hyperbolically , by the sands of the earth . and indeed the seed promised abraham is innumerable vnto men , but not vnto god , ( f ) nor the sands neither : and therfore because not onely the israelites , but all abrahams seede besides , which hee shall propagate in the spirit , are fitly compared with the sands ; therefore this promise includeth both . but this , wee say is not apparant , because his bodily progeny alone , in time amounted to such a number that it filled almost all the world , and so might ( by an hyperbole ) bee comparable to the sands of the earth , because this multitude is onely innumerable vnto man. but that the land hee spoke of , was onely canaan , no man maketh question . but some may sticke vpon this , i will giue it to thee and thy seed for euer : whether hee meane , eternally , here or no. but if we vnderstand this , euer , to be meant vntill the worlds end , as wee doe firmely beleeue it is , then the doubt is cleared . for though the israelites bee chased out of ierusalem , yet doe they possesse other citties in canaan , and shall doe vntill the end , and were all the land inhabited with christians , there were abrahams seed , in them . l vives . to the ( a ) sea ] of syria , wherein abraham was , our sea is vpon the west , so that hauing named the three quarters of the world before , hee must needs meane that for the westerne sea which pliny calls the phaenician sea . ( b ) hyperbole ] when our words exceed our meaning . quintil. lib. . ( c ) the scriptures ] as in hieremy the twentith , an hyperbole of many verses , saith hierome also . dan. . and ecclesiastes , . the foules of the heauen shall carry thy voice . origen saith that that place rom. . . your faith is published through all the world ; is an hyperbole . this figure is ordinary in the ghospell also , and vsed most , to mooue the hearers . aug. contra iulian. lib. . [ i wonder of some , that had rather haue the scriptures speake rustically then learnedly ] ( d ) it is but ] narrow is the way that leadeth vnto life : and many are called but few are chosen . mat. . . ( e ) this handfull ] so iohn saith that he saw a multitude which no man could number . apoc. . . ( f ) nor the sands ] this the oraculous deuill of delpho's ( amongst other perticulars of god ) ascribed to himselfe : for the lydians , whom crasus sent thether comming into the temple , the pythia spake thus to them from apollo . n●…iego arenarum numerum , spaciumque profundi . my power can count the sands , and sound the sea . how abraham ouerthrew the enemies of the sodomites , freed lot from captiuity , and was blessed by melchisedech the priest. chap. . abraham hauing receiued this promise , departed and remained in another place , by the wood of mambra , which was in chebron . and then sodome being spoiled , and l●…t taken prisoner by fiue kings that came against them , abraham went to fetch him backe with three hundred and eighteene of those that 〈◊〉 borne and bred in his house , and ouer-threw those kings , and set lot at li●… and yet would take nothing of the spoile though the ( a ) king for whome ●…rred proffered it him . but then was hee blessed of melchisedech , who was 〈◊〉 of the high god , of whome there is written in the epistle to the hebrews 〈◊〉 ( b ) the most affirme to bee pauls though some deny it ) many and great 〈◊〉 . for there the sacrifice that the whole church offereth now vnto god , 〈◊〉 apparant , and that was prefigured which was long after fulfilled in 〈◊〉 , of whom the prophet said , before he came in the flesh : thou art a priest 〈◊〉 ▪ ●…er the order of melchisedech : not after the order of aaron , for that was 〈◊〉 ●…emooued , when the true things came to effect , wherof those were figures 〈◊〉 ▪ l. vives . 〈◊〉 ) king ] basa king of sodome , whose quarrell abraham reuenged , gen. . ( b ) [ which 〈◊〉 ●…st ] hierome , origen , and augustine do doubt of this epistle , and so doe others . the 〈◊〉 church before hierome held it not canonicall . erasmus disputeth largely and learned●… 〈◊〉 the end of his notes vpon it . this bread and wine , was type of the body and bloud of 〈◊〉 that are now offered in those formes . ] of gods promise to abraham that hee ●…ould make his seede as the starres of heauen , and that he was iustified by faith , before his circumcision . chap. . 〈◊〉 the word of the lord came vnto abraham in a vision , who hauing many 〈◊〉 promises made , and yet doubting of posteritie , hee said that eliezer his 〈◊〉 should be his heyre : but presently hee had an heyre promised him , not 〈◊〉 but one of his owne body : and beside that his seede should bee innume●… as the sands of earth now , but as the starres of heauen : wherein the 〈◊〉 glory of his posteritie seemes to bee plainely intimated . but as for their 〈◊〉 who seeth not that the sands doe farre exceede the starres ? herein you 〈◊〉 they are comparable , in that they are both innumerable . for wee can●…●…e that one can see all the starres , but the earnester he beholds them , the 〈◊〉 seeth : so that we may well suppose that there ( a ) are some that deceiue 〈◊〉 ●…st eye , besides those that arise in other ( b ) horizons out of our sight . 〈◊〉 , ●…ch as hold and recorde one certaine and definite number of the starres , 〈◊〉 ●…us , or ( d ) eudoxus , or others , this booke ouer-throweth them wholy . 〈◊〉 is that recorded that the apostle reciteth in commendation of gods 〈◊〉 abraham beleeued the lord , and that was counted vnto him for righte●… , least circumcision should exalte it selfe , and deny the vncircumcised na●…●…esse vnto christ : for abraham was vncircumcised as yet , when he belee●… , and it was imputed vnto him for righteousnesse . l. vives . 〈◊〉 ( a ) some ] in the white circle of heauen , called the milken way , there are a many 〈◊〉 〈◊〉 eye can distinguish . arist. and others . ( b ) other horizons ] there are some stars that neuer appeare vnto vs , as those aboue the south-pole , proclus and others . nor doe the antipodes euer see our charles wain●… , nor our pole starre , nor the lesse beare , &c ( c ) aratus ] two famous men there were of this name : one a captaine , who freed his country sycione from the tyrrany of nico●…les , the other a poet of pomp●…iopolis a citty of cilicia , nere vnto which is this aratus his tombe , vpon which if you throw a stone , it will leape off . the reason is vnknowne . he liued in the time of antigonus , king of macedon , and wrote diuers poemes which suidas reckneth , & amongst others , his phaenomena , which tully when he was a youth , translated into latine verses , a fragment of which is yet extant . iulius caesar ( saith firmicus , but the common opinion , and the more true , is , germanicus ) put all aratus his workes into a p●…eme ; but perhaps firmicus calleth germanicus , iulius . anien●…s , ruffus in hieromes time made a latine paraphrase of it . it is strange that tully saith he was no astronomer in the world , and yet wrote excellent well of the starres , his eloquence was so powerfull . de oratore ▪ lib. . ( d ) eudoxus ] a carian , borne at gnidus , an exellent philosopher , and deepely seene in physick and the mathematiques , he wrote verses of astrology . suidas . plutarch saith that arc●…tas and he were the first practical geometricians . laërtius saith he first deuised crooked lines . hee went ( saith strabo ) with plato into egipt , and there learnt astronomie , and taught in a rocke that bare his name afterwards . lucane signifieth that he wrote calenders , making caesar boast thus at cleopatra's table . ne●… meus eudoxi vincetur fastibus annus . nor can eudoxus counts excell my yeare . because he had brought the yeare to a reformed course . of the signification of the sacrifice which abraham vvas commanded to offer vvhen he desired to be confirmed in the things he beleeued . chap. . god sayd also vnto him in the same vision : i am the lord that brought thee out of the country of the chaldaeans , to giue thee this land to inherite it . then said abraham , lord , how shall i know that i shall inherite 〈◊〉 ? and god said vnto him , take me an heifer of three yeares olde , a shee goate of three yeares old , a 〈◊〉 of three yeares old , a turtle-doue , and a pidgeon . so hee did , and diuided them in the middest , and laid one peece against another , but the birds hee did not diuide . then came soules , as the booke saith , and fell on the carcasses , and fate therevpon , and abraham ( a ) sate by them ▪ and abount sunne-set there fell an heauy sleepe vpon abraham , and loe a very fearefull darkenesse fel vpon him : & god said vnto abraham , know this assuredly that thy seed shal be a stranger in a land that is not theirs , foure hundred yeares , and they shall serue there , and shal be euill intreated . but the nation whom they shall serue will i iudge , and afterwards they shall come out with great substance . but thou shalt go vnto thy fathers in peace , and shalt die in a good age : and in the fourth generation they shall come hether againe , for the wickednesse of the ●…orites is not yet at full : and when the sunne went downe there was a darkenesse , 〈◊〉 behold a smoking furnace , and a fire-brand went betweene those peeces . i●… that same day the lord made a couenant with abraham saying , vnto thy seed haue i giuen this lande from the riuer of egipt vnto the great riuer of euphrates , the c●…ites , and the chenezites , and the cadmonites , the hittites , the perezites , the re●…s , the amorites , the cha●…aanites , the gergesites , and the i●…busites : all this did abraham heare and see in his vision : to stand vpon each perticular were tedious , and from our purpose . sufficeth it , that wee must know that where●… abraham beleeued before , and that was counted vnto him for righteousnesse , 〈◊〉 ●…ll not from his faith now , in saying , lord , how shall i know that i shall inhe●… : namely that land which god had promised him , hee saith not , from ●…ce shall i know ? but how , or where by shall i know , by what similitude 〈◊〉 i bee further instructed in my beleefe ? nor did the virgin mary distrust , 〈◊〉 ▪ how shall this bee , seeing i know no man ? shee knew it would bee , but shee ●…red of the manner , and was answered thus , the holy ghost shall descend 〈◊〉 ●…ee , and the power of the most high shall ouer shadow thee . and in this manner had abraham his simylie in his three beasts , his heifer , 〈◊〉 , and ramme , and the two birdes , the turtle-doue and the pidgeon : 〈◊〉 that that was to come to passe thus , which hee was firmely perswaded 〈◊〉 come to passe some way . wherefore either the heifer signified the ●…s yoake vnder the law , the ( b ) goa●…e their offending , and the ( c ) ramme 〈◊〉 dominion ( which three creatures were all three yeares olde , because 〈◊〉 three spaces of time beeing so famous which lay from adam to noah from 〈◊〉 to abraham , and from abraham to dauid , who was the first elected king of israell ( saule beeing a ●…eprobate ) of these three , this third , from ●…raham to dauid conteined israells full growth to glorie ) : or else they may signify some other thing more conueniently , but without all doubt , the turtle-doue and the pidgeon are types of his spirituall seede , and therefore i●… is sayd , them hee diuided not : for the carnall are diuided betweene themselues , but the spirituall neuer : whether they retire themselues from conuersing with the businesses of man , like the ( d ) turtle-doue , or liue amongst them ( e ) like the pidgeon . both these birds are simple , and hurtlesse , signifying that euen in israell who s●… possesse that land , there should bee indiuiduall sonnes of p●…omise ▪ and 〈◊〉 of the kingdome of eterni●…y . ( f ) the birds that fell vpon ●…he sacrifice 〈◊〉 nothing but the ayry powers , that feede vpon the contentions and di●… of carnall men . but whereas abraham sate by them , that signified 〈◊〉 should bee of the faithfull amongst these contentions , euen vnto 〈◊〉 of the world : and the ( g ) heauinesse that fell vpon abraham to●… sunne-setting : and that fearefull darkenesse , signifieth the sore trouble 〈◊〉 faithfull shall endure towardes the end of this world , whereof ●…st sayd in the ghospell : then shal be a great tribulation , such as 〈◊〉 ●…om the beginning &c. and whereas it was sayd to abraham , know assu●… thy seede shal bee a stranger &c. this was a plaine prophecy of isra●… in egipt . not that they were to serue foure hundered yeares 〈◊〉 ●…uish affliction , but that within foure hundered yeares this was 〈◊〉 them . for as there where it is written of thara the father of 〈◊〉 , that hee liued in charra , two hundered and fiue yeares : wee must 〈◊〉 hee liued not there all this while , but that there hee ended these 〈◊〉 , so is it heere sayd , they shal bee strangers in a lan●… that is not theirs , 〈◊〉 ●…dered yeares , not that their bondage lasted all this time , but 〈◊〉 ●…as ended at this time : and it is sayd foure hundered yeares for the 〈◊〉 of the number , although there were some more yeares in the account , 〈◊〉 ●…ou recken from abrahams first receiuing of the promise , or from the 〈◊〉 son isaac , the first of the seed vnto whom this was promised ; for from 〈◊〉 seauenth yeare , wherein as i sayd before he first receiued the promise , 〈◊〉 ●…parture of israel out of egipt , foure hūdred & thirty years , which the apostle mentioneth in these words . this i say , that the law which vvas foure hundered and thirty years after , cannot disanul the couenant vvhich vvas confirmed of god before , or make the promise of none effect . now these foure hundred and thirty years might haue beene called foure hundred because , they are not much more : especially some of them being past when abraham had this vision , or when isaac was borne vnto his father being then one hundred years old : it being fiue and twenty years after the promise , so that there remained foure hundred & fiue years of the foure hundred and thirty that were to come , and those it pleased god to call foure hundred . so likewise in the other words of god , there is no man doubteth but that they belong vnto the people of israell . but that which followeth : when the sunne went downe there was a darkenesse , and behold , a smoking furnace and a firebrand went betweene the peeces : this signifieth , that in the end , the carnall are to be iudged by the fire : for as the great and exceeding affliction of the citty of god , was signified by the heauinesse that fell vpon abraham towards sunne-set , that is towards this worlds end : euen so , at sun-set , that is , at the worlds end , doth this fire signyfie that fire , that shall purge the righteous and deuoure the wicked : and then the promise made vnto abraham , is a plaine mention of the land of canaan , naming the eleauen nations thereof from the riuer of egipt vnto the great riuer euphrates . not from nile , the great riuer of egipt , but from that little one which diuideth egipt and palestina , on whose banke the citty ( h ) rhinocorura standeth . l vives . abraham ( a ) sate by them ] the vulgar readeth , and abraham droue them away and so hath the hebrew : hier. but the seauenty read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sate by them . ( b ) the goate their ] this creature is in a perpetuall feuer . arist. ex almaeone ( c ) the ramme ] this is the leader of the flock or rather that kingly ram . dan. . ( d ) the turtle-doue ] those ( saith pliny ) doe hide themselues when they cast their fethers . neither the turtle nor the pigeon ( saith aelian ) will haue to doe with any but their owne cocke . ( e ) the pigeon ] that liueth tamely with vs. ( f ) the fowles ] this is a type saith iosephus of his euill neighbours of egypt . ( g ) heauinesse some read it sleepe , some an extasie and so the seauenty doe . ( h ) rhinocorura ] this word ( saith hierome ) is not in the hebrew , but added by the seauenty to make knowne the place . pliny ( lib. . ) calleth it rhinocolura , and placeth it in idumaea . strabo , in phaenicia . but without al question the iewes and the egyptians claimed it to themselues , and peopled it with the ethiopians whom they conquered and cut off their noses . actisanes the king of ethiopia ( saith diodorus siculus . lib. . ) hauing conquered all egipt partly by force , and part by condition , set vp a new lawe for theeues , neither acquitting them , nor punishing them with death , but getting them altogether hee punished them thus : first he cut off their noses , and then forced them to goe into the farthest parts of the deserts , and there he built a citty for them called rhinocorura of there want of noses : and this standeth in the confines of egipt and arabia , voide of all things fit for the life of man , for all the water of the country is salt : and there is but one fountaine wtihin the walls , and that is most bitter , and vnprofitable . thus farre diodorus . of agar , sara her bond-vvoman , vvhom she gaue as concubine vnto abraham . chap. . now follow the times of abrahams sonnes , one of agar the bond-woman , the other of sara the free-woman , of whom we spake also in the last booke : b●… now for this act , abraham offended not in vsing of this woman agar as a concubine : for hee did it for progeny sake , and not for lust , nor as insulting but obeying his wife : who held that it would bee a comfort vnto her barrennesse if she got children from her bond-woman by will , seeing shee could get none of her selfe by nature : vsing that law that the apostle speaketh of : the husband hath not power of his owne bodie but the wife . the woman may procure her selfe children from the wombe of another if shee cannot beare none her selfe . there is neither luxury nor vncleannesse in such an act . the maide was therefore giuen by the wife to the hushand for issues sake , and for that end hee tooke her : neither of them desire the effects of lust , but the fruites of nature : and when as the bond-woman being now with child beganne to despise her barren mistresse , and sara suspected her husband for bearing with her in her pride , abraham shewed , that he was not a captiued louer , but a free father in this , and that it was not his pleasure , but her will that hee had fulfilled , and that by her owne seeking : that he medled with agar , but yet was no way entangled in affect vnto her : and sowed the seed of future fruite in her , but yet without yeelding to any exorbitant affection to her : for he told his wife : thy maide is in thine h●…nd : vse her as it pleaseth thee . oh worthy man that could vse his wife with temperance and his seruant with obedience , and both without all touch of vncleannesse ! of gods promise vnto abraham , that sara ( though she were old ) should haue a sonne that should be the father of the nation , and how this promise was sealed in the mistery of circumcision . chap. . after this ismael was borne of agar in whome it might bee thought that gods promise to abraham was fulfilled , who when hee talked of makeing his steward his heire , god sayd , nay , but thou shalt haue an heire of thine 〈◊〉 bodie . but least hee should build vpon this , in the foure score and nineteene yeare of his age god appeared vnto him saying : i am the all-fufficient god , 〈◊〉 before mee , and bee thou vpright : and i will make my couenant betweene mee , 〈◊〉 thee , and will multiply thee exceedingly . then abraham fell on his face and god talked with him saying : behold i make my couenant with thee thou 〈◊〉 bee a father of many nations . nor shall thy name bee called abram any more , 〈◊〉 abraham : for a father of many nations haue i made thee . i will make thee ●…ding fruitfull , and many nations , yea euen kings shall proceed of thee : and i ●…ill establish my couenant , betweene mee and thee , and thy seed after thee in their g●…tions ; for an euerlasting couenant to be god to thee and thy seed after thee ▪ 〈◊〉 will giue thee and thy seede after thee a land wherein thou art a stranger , euen 〈◊〉 the land of canaan for an euerlasting possession , and i w●…lbee their god : and god said further vnto abraham : thou shalt keepe my couenant thou and thy seed after thee in their generations , this is my couenant which thou shalt keepe betweene thee and me , and thy seed after thee ▪ let euery man-child ●…f you bee circumcised : that is , 〈◊〉 shall circumcise the fore-skinne of your flesh , and it shal be a signe of the co●… betweene mee and you . euery man child of eight daies old amongst you shal be ●…ised in your generation , aswell , hee that is borne in thine house , or he that is 〈◊〉 of any stranger which is not of thy seed : both must bee circumcised , so my coue●… shal be eternally in you . but the vncircumcised man-child , and he in whose flesh the 〈◊〉 ●…ne is not circumcised , shal be cut off from his people , because he hath broken my couenant . and god sayd more vnto abraham . sarai thy wife shall bee no more called sarai , but sarah , and i will blesse her , and will giue thee a sonne of her , and i will blesse her and she shal be the mother of nations , yea euen of kings . then abraham fell vpon his face and laughed in his heart , saying : shall he that is an hundered yeares old haue a child ? and shall sarah that is ninety yeares old , beare ? and abraham said vnto god , oh let ismael liue in thy sight : and god said vnto abraham : sarah thy wife shall be are a sonne indeed , and thou shall call his name isaac , i will establish my couenant with him as an euerlasting couenant , and i ( a ) wil be his god , and the god of his seed after him : as concerning ismael i haue heard thee : for i haue blessed him , and will multiply and increase him exceedingly : twelue princes shall hee beget , and i will make him a great nation . but my couenant will i establish with isaac , whom sarah shall beare vnto the next yeare by this time . here now is the calling of the nations plainly promised in isaac , that is in the son of promise signifying grace , and not nature , for a sonne is promised vnto an old man , by a barren old woman , and although god worketh according to the course of nature , yet where that nature is withered and wasted , there such an effect as this is gods euident worke , denouncing grace the more apparantly : and because this was not to come by generation , but regeneration afterwards , therefore was circumcision commanded now , when this sonne was promised vnto sarah : and whereas all children , seruants vnborne , & strangers , are commanded to be circumcised , this sheweth that grace belongeth vnto all the world : for what doth circumcision signifie but the putting off corruption , and the renouation of nature ? and what doth the eight day signifie but christ that rose againe in the end of the weeke , the sabboth being fulfilled ? ( b ) the very names of these parents beeing changed , all signifieth that newnesse , which is shadowed in the types of the old testament , in which the new one lieth prefigured : for why is it called the old testament , but for that it shadoweth the new ? and what is the new testament but the opening of the old one ? now abraham is sayd to laugh , but this was the extreamity of his ioy , not any signe of his deriding this promise vpon distrust : and his thoughts beeing these : shall he that is an hundred yeares old &c. are not doubts of the euents , but admirations caused by so strange an euent . now if some stop at that where god saith , he will giue him all the land of canaan for an eternall possession , how this may be fulfilled , seeing that no mans progeny can inherite the earth euerlastingly ; he must know , that eternall is here taken as the greekes take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is deriued of ( c ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is seculum , an age : but the latine translation durst not say seculare , here , least it should haue beene taken in an other sence : for seculare and transitorium are both alike vsed for things that last but for a little space : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is that which is either endlesse at all , or endeth not vntill the worlds end : and in this later sence is , eternall , vsed here . l. vives . i wil be ( a ) his god ] or , to be his god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a grecisme , hardly expressed in your latine . ( b ) the very ] the gentiles had also their eight day wherevpon the distinguished the childs name from the fathers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] it is seculum , aetas , ann●…m , & eternitas in latine . tully and other great authors translate it all those waies from the greeke . of the man-child , that if it were not circumcised the eight day , i●… perished for breaking of gods couenant . chap. . some also may sticke vpon the vnderstanding of these words . the man child in whose flesh the fore-skinne is not circumcised , that person shal be cut off from his people , because he had broaken my couenant . here is no fault of the childes who is hereexposed to destruction : he brake no couenant of gods but his parents , that looked not to his circumcision , vnlesse you say that the yongest child hath broken gods command and couenant as well as the rest , in the first man , in whom all man-kinde sinned . for there are ( a ) many testaments or couenants of god , besides the old and new , those two so great ones , that euery one may read and know . the first couenant was this , vnto adam : whensoeuer thou eatest thereof thou shalt die the death : wherevpon it is written in ecclesiasticus . all flesh waxeth 〈◊〉 as a garment and it is a couenant from the beginning that all sinners shall die the death , for whereas the law was afterwards giuen , and that brought the more light to mans iudgement in sinne : as the apostle saith , where no law is there is no transgression : how is that true that the psalmist said : i accounted all the sinners of the earth transgressors , ( b ) but that euery man is guilty in his owne conscience of some-what that hee hath done against some law ? and therefore seeing that little children ( as the true faith teacheth ) be guilty of originall sinne , though not of actuall , wherevpon wee confesse that they must necessarily haue the grace of the remission of their sinnes ; then verily in this , they are breakers of gods coue●… , made with adam in paradise : so that both the psalmists saying , and the apostles is true : and consequently , seeing that circumcision was a type of regeneration , iustly shall the childs originall sinne ( breaking the first couenant that 〈◊〉 was made betweene god and man ) cut him off from his people , vnlesse that regeneration engraffe him into the body of the true religion . this then we must conceiue that god spake : hee that is not regenerate , shall perish from ●…gst his people , because he hath broke my couenant , in offending me in adam . for if he had sayd , he hath broke this my couenant , it could haue beene meant of nothing but the circumcision onely : but seeing hee saith not what couenant the child breaketh , we must needes vnderstand him to meane of a couenant liable vnto the transgression of the child . but if any one will tie it vnto circumcision , and say that that is the couenant which the vncircumcised child hath broken , let him beware of absurdity in saying that hee breaketh their couenant which is not broken by him but in him onely . but howsoeuer we shall finde the childs condemnation to come onely from his originall sinne , and not from any negligence of his owne iucurring this breach of the couenant . l. vives . there ( a ) are many ) hierome hath noted that wheresoeuer the greekes read testament , 〈◊〉 hebrewes read couenant : berith is the hebrew word . ( b ) but that ] there is no man so barbarous , but nature hath giuen him some formes of goodnesse in his heart whereby to 〈◊〉 〈◊〉 honest life if he follow them , and if he refuse them , to turne wicked . of the changing of abram and sara's names , who being the one too barren , and both to old to haue children , yet by gods bounty were both made fruitfull . chap. . thus this great and euident promise beeing made vnto abraham in these words : a father of many nations haue i made thee , and i will make thee exceeding fruitfull : and nations , yea euen kings shall proceed of thee : ( which promise wee see most euidently fulfilled in christ ) from that time the man and wife are called no more abram and sarai , but as wee called them before , and all the world calleth them : abraham , and sarah . but why was abrahams name changed ? the reason followeth immediately , vpon the change , for , a father of many nations haue i made thee . this is signified by abraham : now abram ( his former ( a ) name ) is interpreted , an high father . but ( b ) for the change of sara's name , there is no reason giuen : but as they say that haue interpreted those hebrew names , sarai is my princesse : and sarah , strength : wherevpon it is written in the epistle to the hebrewes , by faith sarah receiued strength to conceiue seed &c. now they were both old as the scripture saith , but ( c ) shee was barren also , and past the age ( d ) wherein the menstruall bloud floweth in women , which wanting she could neuer haue conceiued although she had not beene barren . and if a woman be well in years , and yet haue that menstruall humour remayning , she may conceiue with a yongman , but neuer by an old : as the old man may beget children , but it must bee vpon a young woman , as abraham after sarahs death did vpon keturah because shee was of a youthfull age as yet . this therefore is that which the apostle so highly admireth , and herevpon he saith that abrahams body was dead , because hee was not able to beget a child vpon any woman that was not wholy past her age of child-bearing : but onely of those that were in the prime and flowre thereof . for his bodie was not simply dead , but respectiuely ; otherwise it should haue beene a carcasse fit for a graue , not an ancient father vpon earth . besides the guift of begetting children that god gaue him , lasted after sarahs death , and he begot diuers vpon keturah , and this cleareth the doubt that his body was not simply dead ; i meane vnto generation . but i like the other answere better because a man in those daies was not in his weakest age at an hundred yeares , although the men of our times bee so , and cannot beget a child of any woman : they might , for they liued far longer , and had abler bodies then we haue . l. vives . his former ( a ) name ] some hebrewes say that god put a letter of his name 〈◊〉 into abrahams name , to wit , the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hierome . ( b ) for the change ] hierome out of mo●… of the hebrewes , interpreteth sarai , my princesse or ladie : and sarah a princesse o●… 〈◊〉 for she was first abrahams lady , and then the lady of the nations : and uirtus , or strengt●… often taken by diuines for dominion , or principality . hiero. in genes . augustine vseth the word in another sence . ( c ) she was barren ] the phisitians hold womens barrennesse to proceede of the defects of the matrix , as if it be too hard , or brawny , or too loose and spungeous , or too fat , or fleshly : plutarch . de phisoph . decret . lib. . i ommit the simples that beeing taken inwardly procure barrennesse , as the berries of blacke iuy , cetarach , or hearts tongue as pl●…y saith &c. the stoickes say that it is often effected by the contrariety of qualities in the agent & patient at copulation : which being coupled with others of more concordance , do easily become fruitfull , which we may not vnfitly imagine in abraham and sarah , because afterwards hee begot children vpon keturah , vnlesse you winde vp all these matters with a more diuine interpretation . for paul calleth abraham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dead body , exhaust , and fruitlesse . ( d ) wherein the menstruall ] of the menstrues pliny saith thus : some women neuer haue them : and those are barren . for they are the substance wherein the spermes congeale and ripen : and thereof if they flow , frow women that are with child , the child borne wil be either weake and sickly , or els it will not liue long , as nigidius saith . thus much out of pliny . lib. . aristotle saith that all that want these menstruall fluxes are not barren : for they may retaine as much in their places of conception as they doe that haue these purgatiue courses so often . histor 〈◊〉 . lib. . of the three men , or angells wherein god appeared to abraham in the plaine of mambra . chap. . god appeared vnto abraham in the plaine of mambra in three men , who doubtlesse were angells , though some thinke that one of them was christ , and that he was visible before his incarnation . it is indeed in the power of the vnchangeable , vncorporall , and inuisible deity to appeare vnto man visible whensoeuer it pleaseth , without any alteration of it selfe : not in the owne but in some creature subiect vnto it ; as what is it that it ruleth not ouer ? but if they ground that one of these three was christ , vpon this , that abraham when hee saw three men , saluted the lord peculiarly , bowing to the ground at the dore of his tabernacle , and saying , lord if i haue found fauour in thy sight &c. why doe they not obserue that when two came to destroy sodome , abraham spake yet but vnto one of them that remained ( calling him lord , and intreating him not to destroy the righteous with the wicked ) and those two were intertained by lot , who notwithstanding called either of them by the name of lord ? for speaking to them both , my lords ( saith hee ) i pray you turne in vnto your seruants house &c. and yet afterwards we reade : and the angells tooke him and his wife , and his two daughters by the hands , the lord beeing mercifull vnto him : and they brought him forth , and set him without the citty , and when they had so done , the angells said , escape for thy selfe , looke not behind thee , neither tarry in all the plaines , but escape to the mountaines least thou bee destroied , and he sayd , not so i pray thee my lord &c. and afterward , the lord being in these two angells , answered him as in one , saying : behold , i haue ( a ) receiued thy request &c. and therefore it is far more likely that abraham knew the lord to bee in them all three , and lot in the two , vnto whom , they continually spoke in the singular number , euen then when they thought them to bee men , then otherwise . for they intertained them at first only to giue them meate and lodging in charity , as vnto poore men : but yet there was some excellent marke in them whereby their hoasts might bee assured , that the lord was in them , as he vsed to be in the prophets : and therefore they sometimes called them lords in the plurall number , as speaking to themselues , and sometimes lord , in the singular , as speaking to god in them but the scriptures themselues testifie that they were angells , not onely in this place of genesis , but in the epistle to the hebrewes where the apostle commending hospitality : ( b ) therby io●…e ( saith he ) haue receiued angels into their houses vnwares : these three men therefore confirmed the promise of isaac the second time , and said vnto abraham : he shal be a great and mighty nation , and in him shall the nations of the world be blessed . here is a plaine prophecy both of the bodily nation of the israelites , and the spirituall nations of the righteous . l vives . i haue ( a ) receiued ] so readeth the vulgar , but not the seauenty . ( b ) thereby some i wo●… how placuerunt came into the latine vulgar edition : i think the translators made it latue●… : rather , from the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but augustine hath translated it the best of all , putting vnawares for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the greekes doe often vse to speake so . lots deliuerance : sodomes destruction : abimelechs lust , sarahs chastity . chap. . after this promise was lot deliuered out of sodome , and the whole territory of that wicked citty consumed by a shower ( a ) of fire from heauen : and all those parts where masculine bestiality was as allowable by custome as any other act is by other lawes . besides , this punishment of theirs was a type of the day of iudgement : and what doth the angells forbidding them to looke backe , signifie , but that the regenerate must neuer returne to his old courses , if hee meane to escape the terror of the last iudgment ? lots wife , where she looked back , there was she fixed , and beeing turned into ( b ) a piller of salt , serueth to season the hearts of the faithful , to take heed by such example . after this , abraham did with his wife sarah at geraris , in king abimelechs court , as hee had done before in egipt , and her chastity was in like maner preserued , & she returned to her husband . where abraham when the king chideth him for concealing that shee was his wife , opened his feare , and withal , told him , saying , she is my sister indeed for she is my fathers daughter but not my mothers , and she is my wife : and so shee was indeed both these , and withall of such beauty , that she was amiable euen at those years . l. vives . a shower ( a ) of fire ] of this combustion many prophane authors make mention strabo saith that cities were consumed by that fire as the inhabitāts thereabout report : the poole that remaineth where sodome stood ( the chiefe city ) is sixty furlongs about . many of thē also mention the lake asphalts where the bitumen groweth . ( b ) apiller ] iosephus saith he did see it . of isaac , borne at the time prefixed , and named so , because of his parents laughter . chap. . after this abraham according to gods promise , had a son by sarah , and called him isaac , that is , laughter : for his father laughed for ioy and admiration when he was first promised : and his mother when the three men confirmed this promise againe laughed also , betweene ioye , and doubt : the angell shewing her that her laughter was not faithfull , though it were ioyfull . hence had the child his name : for this laughter belonged not to the recording of reproach , but to the celebration of gladnesse , as sarah shewed when isaac was borne and called by this name : for she said , god hath made me to laugh , and all that heare me will reioyce with me : and soone after the bond-woman and her son is cast out of the house in signification of the old testament , as sarah was of the new ( as the apostle saith ) and of that glorious city of god , the heauenly ierusalem . abrahams faith and obedience proo●… in his intent to offer his sonne : sarahs death . chap. . to omit many accidents for brenities sake , abraham ( for a triall ) was commanded to goe and sacrifice his dearest sonne isaac , that his true obedience might shew it selfe to all the world in that shape , which god knew already that it bate . this now was an inculpable temptation ( and some such there bee ) and was to bee taken thankfully , as one of gods trialls of man. and generally mans minde can neuer know it selfe well , but putting forth it selfe vpon trialls , and experimentall hazards , and by their euents it learneth the owne state , wherein if it acknowledge gods enabling it , it is godly , and confirmed in solidity of grace , against all the bladder-like humors of vaine-glory . abraham would neuer beleeue that god could take delight in sacrifices of mans flesh ; though gods thundring commands are to bee obeyed , not questioned vpon , yet is abraham commended for hauing a firme faith and beleefe , that his sonne isaac should rise againe after hee were sacrificed . for when he would not obey his wife in casting out the bond-woman and hir sonne , god said vnto him : in isaac shall thy seede bee called : and addeth : of the bond-womans sonne will i make a great nation also , because hee is thy seede : how then is isaac onely called abrahams seede , when god calleth ismael so likewise ? the apostle expoundeth it in these words : that is , they which are the children of the flesh , are not the children of god , but the children of the promise are accounted for the seede . and thus are the sonnes of promise called to be abrahams seede in isaac , that is gathered into the church by christ his free grace and mercy . this promise the father holding fast , seeing that it must bee fulfilled in him whom god commanded to kill , doubted not but that that god could restore him after sacrificing , who had giuen him at first beyond all hope . so the scripture taketh his beleefe to haue beene , and deliuereth it . by faith ( a ) abraham offered vp isaac when hee was tryed : and hee that had receiued the promises offered his onely sonne : to whom it was said , in isaac shall thy seede bee called : for hee considered that god was able to raise him from the dead : and then followeth , for when hee receiued him also in a sort : in what sort but as hee receiued his sonne , of whom it is said ; who spared not his owne sonne , but gaue him to dye for vs all : and so did isaac carry the wood of sacrifice to the place , euen as christ carried the crosse : lastly , seeing isaac was not to be slaine indeed , and his father commanded to hold his hand , who was that ram that was offered as a full ( and typicall ) sacrifice ? namely that which abraham first of all espied entangled ( b ) in the bushes by the hornes . what was this but a type of iesus christ , crowned with thornes ere hee was crucified ? but marke the angels words , abraham ( saith the scriptures ) lift vp his hand and tooke the knife to kill his sonne : but the angell of the lord called vnto him from heauen saying , abraham ? and he answered , here lord : then he said : lay not thy hand vpon thy sonne , nor doe any thing vnto him , for now i know thou fearest god , seeing that for my sake thou hast not spared thine onely sonne . now i know , that is , now i haue made knowne : for god knew it ere now . and then abraham hauing offered the ram for his sonne isaac , called the place ( c ) the lord hath seene : as it is said vnto this day : in the mount hath the lord appeared , & the angels of the lord called vnto abraham againe out of heauen , saying : by my selfe haue i sworne ( saith the lord ) because thou hast done this thing & lust not spared thine onely sonne for me : surely i will blesse thee & multiply thy seed as the starres of heauen or the sands of the sea , and thy seed shal possesse the gate of his enemies : and in thy seed shall all the nations of the earth be blessed , because thou hast ( a ) obayed my voyce . this is that promise sworne vnto by god concerning the calling of the gentiles after the offering of the ram , the type of christ. god had often promised before , but neuer sworne . and what is gods oth but a confirmation of his promise and a reprehension of the faithlesse ? after this died sara being ahundred twenty seauen yeares old , in the hundred thirty seauen yeare of her husbands age , for hee was ten yeares elder then she : as he shewed when isaac was first promised , saying , shall i that am a hundred yeares old haue a child ? and shall sarah that is foure score and tenne yeares old , beare ? and then did abraham buy a peece of ground and buried his wife in it : and then ( as stephen sayth ) was hee seated in that land : for then began hee to be a possessor , namely after the death of his father who was dead some two yeares before . l. vives . by ( a ) faith . ] a diuersity of reading in the text of scripture [ therefore haue wee followed the vulgar . ] ( b ) in the bushes . ] this is after the seauenty , and theodotion , whose translation hierome approues before that of aquila , and symachus . ( c ) the lord hath seene . the hebrew ( saith hierome ) is shall see . and it was a prouerbe vsed by the hebrewes in all their extremities , wishing gods helpe to say , in the mount , the lord shall see : that is , as hee pitied abraham , so will hee pitty vs. and in signe of that ramme that god sent him , they vse vnto this day to blow an horne , thus much hierome . in spaine this prouerbe remaineth still , but not as augustine taketh it ; the lord wil be altogither seene , but in a manner , that is , his helpe shall bee seene . ( d ) obeyed . ] ob-audisti , and so the old writersvsed to say in steed of obedisti . of rebecca nachors neece whome isaac maried . chap . then isaac being forty yeares old maried rebecca , neece to his vncle nachor three yeares after his mothers death , his father being a hundred and forty yeares old . and when abraham sent his seruant into mesopotamia to fetch her , and said vnto him , put thine hand vnder my thigh , and i will sweare thee by the lord god of heauen and the lord of earth that thou shalt not take my sonne isaac a wife of the daughters of canaan : what is meant by this , but the lord god of heauen and the lord of earth that was to proceed of those loynes ? are these meane prophesies and presages of that which wee see now fulfilled in christ. of abraham marrying kethurah after sarahs death , and the meaning therefore . chap. . bvt what is ment by abrahams marrying kethurah after sarahs death ? god defend vs from suspect of incontinency in him , being so old , and so holy and faithfull : desired he more sonnes , god hauing promised to make the seed of isaac 〈◊〉 the stars of heauen and the sandes of the earth ? but if agar and hismaell did signifie the mortalls to the old-testament ( as the apostle teacheth ) why may not kethurah and her sonnes , signifie the mortalls belonging to the new-testament . they both were called abrahams wiues , & his concubines but sarah was neuer called his concubine , but his wife only for it is thus written of sarahs giuing agar vnto abrahā then sarah , abrahams wife tooke agar the egiptian her maid , after abraham had dwelled tenne yeares in the land of canaan , and gaue her to her husband abraham for his wife . and of kethurah wee read thus of his taking her after sarahs death ; now abraham had taken him another wife called kethurah : here now you heare them both called his wiues : but the scripture calleth them both his concubines also , saying afterwards , abraham gaeue all his goods vnto isaac , but vnto the sonnes of his concubines he gaue guiftes , and sent them away from isaac his sonne ( while he yet liued ) eastward , into the east country . thus the concubines sonnes haue some guifts but none of them attayne the promised kingdome , neither the carnall iewes , nor the heretiques , for none are heyres but isaac : nor are the sonnes of the flesh the sonnes of god , but those of the promise ; of whome it is said : in isaac shal be called thy seede : for i cannot see how kethurah whome hee married after sarahs death should bee called his concubine but in this respect . but hee that will not vnderstand these things thus , let him not slander abraham : for what if this were appointed by god , to shew ( a ) those future heretiques that deny second mariage in this great father of so many nations , that it is no sinne to many after the first wife be dead : now abraham died , being a hundred seauenty fiue yeares old , and isaac ( whome hee begat when hee was a hundred : ) was seauenty fiue yeares of age at his death . l. vives . those ( a ) future . ] the cataphrygians , that held second mariage to bee fornication . aug ad quod vult [ hierome against iouinian , doth not onely abhorre second mariage but euen disliketh of the first : for he was a single man , and bare marriage no good will , ] the appointment of god concerning the two twins in rebeccas womb . chap. . now let vs see the proceedings of the citty of god after abrahams death . so then from isaacs birth to the sixtith yere of his age ( wherin he had children ) there is this one thing to be noted , that when as he had prayed for her frutefulnes ( who was barren ) and that god had heard him , and opened her wombe , and shee conceiued , the two twins ( a ) played in her wombe : where-with she being trou , bled , asked the lords pleasure , and was answered thus : two nations are in thy wombe , and two manner of people shal be diuided out of thy bowells , and the one shall bee mightier then the other , and the elder shall serue the younger . wherin peter the apostle vnderstandeth the great mistery of grace : in that ere they were borne , and either done euill or good , the one was elected and the other reiected : and doubtlesse as concerning originall sin , both were alike , and guilty , and as concerning actuall , both a like and cleare . but myne intent in this worke , curbeth mee from further discourse of this point : wee haue handled it in other volumes . but that saying ; the elder shall serue the yonger : all men interpret of the iewes seruing the christians , and though it seeme fulfilled in ( b ) idumaea , which came of the elder , esau or edom , ( for hee had two names ) because it was afterward subdued by the israelites that came of the yonger , yet not-with-standing that prophecy must needs haue a greater intent then so : and what is that but to be fulfilled in the iewes and the christians ? l. vives . the two twinnes ( a ) played ] so say the seauentie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or kicked . hierome saith mooued ; mouebantur . aquila saith , were crushed : confringebantur . and symmachus compareth their motion to an emptie ship at sea : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( b ) idumaea ] stephanus deriueth their nation from idumaas , semiramis her sonne , as iudaea from iudas , another of her sonnes : but he is deceiued . of a promise and blessing receiued by isaac , in the manner that abraham had receiued his . chap. . now isaac receiued such an instruction from god , as his father had done diuerse times before . it is recorded thus : there was a famine in the land besides the first famine that was in abrahams time : and isaac went to abymelech , king of the philistines in gerara . and the lord appeared vnto him and said : goe not downe into aegypt , but abide in the land which i shall shew thee : dwell in this land , and i will bee with thee and blesse thee : for to thee and to thy seed will i giue this land , and i will establish mine oath which i sware to abraham thy father : and will multiply thy seede as the starres of heauen , and giue all this land vnto thy seede : and in thy seede shall all the nations of the earth bee blessed , because thy father abraham obeyed my voyce , and kept my ordinances , my commandements , my statutes , and my lawes : now this patriarch had no wife nor concubine more then his first , but rested content with the two sonnes that god sent him at one birth . and hee also feared his wiues beautie , amongst those strangers , and did as his father had done before him , with-her , calling her sister onely , and not wife . she was indeed his kinswoman both by father and mother : but when the strangers knew that she was his wife , they let her quietly alone with him . wee not preferre him before his father tho , in that hee had but one wife : with-out all doubt his fathers obedience was of the greater merite , so that for his sake god saith that hee will doe isaac that good that he did him . in thy seede shall all the nations of the world bee blessed , saith he , because thy father abraham obeyed my voyce , &c. againe : ( saith he ) the god of thy father abraham , feare not : for i am with thee , and haue blessed thee , and will multiply thy seede , for abraham thy fathers sake . to shew all those carnally minded men that thinke it was lust that made abraham doe as it is recorded , that hee did it with no lust at all , but a chaste intent : teaching vs besides that wee ought not compare mens worths by singularitie , but to take them with all their qualities together . for a man may excell another in this or that vertue , who excelleth him as farre in another as good . and al-be-it it be true that continence is better then marriage : yet the faithfull married man is better then the continent infidell : for such 〈◊〉 one ( a ) is not onely not to be praised for his continencie since he beleeueth not , but rather highly to bee dispraised for not beleeuing , seeing hee is continent . but to grant them both good , a married man of great faith and obedience in iesus christ is better then a continent man with lesse : but if they be equall , who maketh any question that the continent man is the more exellent . l. vives . such an ( a ) one is not . ] herein is apparant how fruitlesse externall workes are without the dew of grace do ripen them in the heart , the bruges copy readeth not this place so well in my iudgement . of esau and iacob , and the misteries included in them both . chap. . so isaacs two sonnes , esau and iacob , were brought vp together : now the yonger got the birth-right of the elder by a bargaine , made for ( a ) lentiles and potage which iacob had prepared , & esau longed for exceedingly , & so sold him his birth-right for some of them , and confirmed the bargaine with an oth . here now may we learne that it is ( b ) not the kind of meate , but the gluttonous affect that hurts . to proceed ? isaac growes old , and his sight fayled him , he would willingly blesse his elder sonne , and not knowing , he blessed the yonger , who had counterfeited his brothers roughnesse of body by putting goats skins vpon his necke and hands and so let his father feele him . now least some should thinke that this were ( c ) ●…lent deceipt in iacob ; the scripture saith before : esau was a cunning hunter , 〈◊〉 ●…ed in the fieles , but iacob was a simple playne man , and kept at home . ( d ) , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●…lesse , one without counterfeyting : what was the deceipt then of this pla●… dealing man in getting of this blessing ? what can the guile of a guiltlesse , true hearted soule be in this case , but a deepe mistery of the truth ? what was the blessing ? behold ( saith he ) the smell of my sonne is as the smell of a field which the lord 〈◊〉 blessed ; god giue thee therefore of the dew of heauen and the fatnesse of earth ●…d plenty of wheate and wine : let the nations bee thy seruants , and princes bow downe vnto thee , bee lord ouer thy bretheren , and let thy mothers children honor thee : cursed be he that curseth thee , and blessed be he that blesseth thee . thus this blessing of iacob , is the preaching of christ vnto all the nations . this is the whole scope , in isaac is the law and the prophets , and by the mouths of the iewes is christ blessed , vnknowen to them because hee knoweth not them . the odour of his name fills the world like a field , the dew of heauen , is his diuine doctrine , the fertile ●…th is the faithfull church , the plenty of wheat and wine is the multitude ●…ed in christ by the sacraments of his body and blood . him do nations serue and princes adore . he●… is lord ouer his brother , for his people rule o●…r the iewes . the sonnes of his father that is abrahams sonnes in the faith , doe honour him . for hee is abrahams sonne in the flesh , cursed bee hee that curseth 〈◊〉 , 〈◊〉 blessed be he that blesseth him : christ i meane , our sauiour , blessed . that is ●…ly ●…ught by the prophets of the woundring iewes : and is still blessed by o●… of them that as yet erroneously expect his comming . and now comes 〈◊〉 ●…er for the blessing promised : then is isaac afraid , and knowes hee had blessed the one for the other . hee wonders , and asketh who he was , yet complaineth hee not of the deceit , but hauing the mysterie thereof opened in his heart , hee forbeares fretning and confirmeth the blessing . who was hee then ( saith he ) that hunted and tooke venison for me , and i haue eaten of it all before thou camest , and i haue blessed him , and hee shall bee blessed ? who would not haue here expected a curse rather , but that his minde was altered by a diuine inspiration ? o true done deedes , but yet all propheticall : on earth but all by heauen ! by men , but all for god! whole volumes would not hold all the mysteries that they conceiue : but wee must restraine our selues . the processe of the worke calleth vs on vnto other matters . l. vives . for ( a ) lentiles ] there is lenticula , a vessell of oyle , and lenticula of lens , a little fitchie kinde of pease : the other comes of lentitas , because the oyle cannot runne but gently lente ) out of the mouth , it is so straite . but the scriptures say , that they were onely read po●…ge that esau solde his birth-right for : and therefore hee was called edom , redde . ( b ) not the 〈◊〉 of ] this is a true precept of the euangelicall lawe . heere i might inscribe much , not allow the commons any licentiousnesse , but to teach the rulers diuerse things which i must let alone for once . ( c ) fraudulent deceipt ] for deceipt may be either good or bad . of iacobs iourney into mesopotamia for a wife , his vision in the night , as hee went : his returne with foure women , whereas he went but for one . chap. . iacobs parents sent him into mesopotamia , there to get a wife . his father dismissed him with these words . thou shalt take thee no wife of the daughters of canaan : arise get thee to mesopotamia to the house of bathuel , thy mothers father , 〈◊〉 thence take thee a wife of the daughters of laban thy mothers brother . my god blesse thee , and increase thee , and multiply thee , that thou maist bee a multitude of people : and giue the blessing of abraham to thee and to thy seede after thee , that 〈◊〉 maiest inherite the land ( wherein thou art a stranger ) which god gaue abraham . heere wee see iacob , the one halfe of isaacs seede , seuered from esau the other halfe . for when it was said : in isaac shall thy seed bee called , that is , the seed pertaining to gods holy cittie , then was abrahams other seede , ( the bond-womans sonne ) seuered from this other , as kethurahs was also to bee done with afterwards . but now there was this doubt risen about isaacs two sonnes , whether the blessing belong but vnto one , or vnto both : if vnto one onely , vnto which of them ? this was resolued when isaac said ; that thou maist bee a multitude of people , and god giue the blessing of abraham vnto thee : namely to iacob . forward : 〈◊〉 going into mesopotamia , had a vision in a dreame , recorded thus : and iacob ●…parted from beersheba , and came to charra : and he came to a certaine place and 〈◊〉 there all the night , because the sunne was downe , and he tooke of the stones of the 〈◊〉 , and laide vnder his head , and slept . and he dreamed , and behold a ladder , and the 〈◊〉 ●…f it reached vp to heauen , and loe the angels of god went vp and downe by it , and 〈◊〉 lord stood aboue it and said : i am the lord god of abraham thy father , and of 〈◊〉 feare not : the land on which thou sleepest , will i giue thee and thy seede , and thy see●… shall be as the dust of the earth , and thou shalt spread ( b ) ouer the sea , the east , 〈◊〉 north , and the south . and lo i am with thee and will keepe thee wheresoeuer thou goest , and will bring thee againe into this land , for i will not forsake thee , vntill that i haue performed that i promised vnto thee . and iacob arose from his sleepe , and said ▪ surely the lord is in this place and i was not a ware , and he was afraid and said . o how t●…rible is this place ! surely this is none other but the house of god and the gate of heauen . and he arose vp and tooke the stone that he had layd vnder his head and set it vp like a ( c ) title and powred oyle vpon the tope of it , and called the name of that place ( d ) the house of god. this now was propheticall : he did not idolatrize in powring oyle on the stone , nor made it a god , nor adored it , nor sacrificed vnto it , but because the ( e ) name of christ was to come of chrisma , that is vnction , of that was this a very significant mistery . now for the ladder our sauiour himselfe mentioneth it in the gospell , for hauing sayd of nathanael , behold a true isralite , wherein there is no guile ( because israel , that is , iacob saw this ●…ight ) he addeth , verrily , verely i say vnto you hereafter you shall see heauen open and the angells of god ascending and descending vpon the sonne of man , but forward . iacob went into mesopotamia to seeke a wife ; where he happened to haue foure women giuen him , of whome he begat twelue sonnes and one daughter , without affecting any of them lustfully as the scripture sheweth , for he came but for one , and being deceiued by ( f ) one for another , he would not turn her away whom he had vnwittingly knowne , least he should seeme to make her a mocking stocke , and so because the law at that time did not prohibite plurality of wiues for increase sake , hee tooke the other also whome he had promised to marry before : who being barren , gaue him her maid to beget her children vpon , as her sister had done , who was not baren and yet did so to haue the more children . but iacob neuer desired but one : nor vsed any but to the augmentation of his posterity and that by law of mariage nor would he haue done this , but that his wiues vrged it vpon him , who had lawfull power of his body because he was their husband . l. vives . bersheba , ( a ) and. ] the seauenty read it the well of the swearing : the hebrew interpreted it , the well of fulnesse and aquila and symmachus do both follow the last : hierome . but the well of fulnesse that isaacs seruants digged is not the same with the well of swearing that abra●… digged , and named the well of the othe , or couenant which he made with abymilech , gi●…ng him seauen lambes : for sheba is either an oth or seauen : yet both these wells were in one citty . ( b ) ouer the sea . ] this is no signification of power ouer the sea by nauy or so : but it sig●…eth the west ( as i said before ) or syrian sea , next vnto ours , to shew the foure parts of the world . ( c ) a title . ] the seauenty read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a piller , and that is better then a title . ( d ) the 〈◊〉 of god. ] the next village was called bethel , being before called luz , now the house of god , before a nutte . it was in the portion of beniamine , betweene bethau , and gai. ( e ) the 〈◊〉 of christ. ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke is vnctus in latine : [ anoynted in english ] and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , 〈◊〉 . ( f ) one for an other . ] lea the eldest daughter for rachel the yonger . gen. . iacob enstiled israell . the reason of this change . chap. . of these foure women iacob begot twelue sonnes and one daughter . and then came the entrance into egypt by his sonne ioseph , whome his brethren ●…ed , and sold thether , who was preferred there vnto great dignity . iacob was also called israel ( as i said before ) which name his progenie bore after him . th●… name , the angell that wrastled with him as hee returned from mesopotamia , gaue him , being an euident type of christ. for whereas iacob preuailed against him , by ( a ) his owne consent , to forme this mysterie , is signified the passion of christ , wherein the iewes seemed to preuaile against him . and yet iacob gotte a blessing from him whom he had ouer-come : and the changing of his name was that blessing : for ( b ) israel is as much as , seeing god , which shall come to passe in the end of the world . now the angell touched him ( preuailing ) vpon the breadth of his thigh , and so he became lame : so the blessed and the lame was all but one iacob : blessed in his faithfull progenie , and lame in the vnfaithfull . for the bredth of his thigh is the multitude of his issue : of which the greatest part ( as the prophet saith ) haue halted in their wayes . l. vives . by his ( a ) owne consent ] for otherwise , the angel could not onely haue conquered him , but euen haue killed him . ( b ) israel is as much ] hierome liketh not this interpretation , nor to call him the prince of god , nor the direct of god , but rather the most iust man of god. iosephus taketh it to be vnderstood of his preuailing against the angel. de antiquit. iudaic. iacobs departure into egipt with seauentie fiue soules , how to be taken , seeing some of them were borne afterwards . chap. . it is said there went with iacob into egipt seauentie fiue soules , counting himselfe and his sonnes , his daughter and his neece . but if you marke well , you shall finde that hee had not so numerous a progenie at his entrance into egipt . for in this number are iosephs grand-children reckoned , who could not then bee with him . for iacob was then a hundred and forty yeares old , and ioseph thirty nine , who marrying ( as it is recorded ) but at thirty yeares old , how could his sonnes in nine yeares haue any sonnes to increase this number by ? seeing then that ephraim and manasses , iosephs sonnes , had no children , being but nine yeares of age at this remooue of iacobs stock , how can their sonnes sonnes , or their sonnes be accompted amongst the seauentie fiue that went in this company vnto egipt ? for there is machir reckoned , manasses his sonne , and galaad , machirs sonne , and there is vtalaam , ephraims sonne reckoned , & bareth , vtalaams sonne : now these could not be there , iacob finding at his comming that iosephs children , the fathers and grand-fathers of those foure last named , were but children of nine yeares old at that time . but this departure of iacob thether with seauentie fiue soules , conteineth not one day , nor a yeare , but all the time that ioseph liued afterwards , by whose meanes they were placed there : of whome the scripture saith ; ioseph dwelt in egipt , and his brethren with him a hundred yeares , and ioseph saw ephraims children euen vnto the third generation : that was vntill hee was borne who was ephraims grand-child : vnto him was he great grand-father . the scripture then proceedeth : machirs sonnes ( the sonne of manasses ) were brought vp on iosephs knees . this was galaad , manasses his grand-child : but the scripture speaketh in the plurall , as it doth of iacobs one daughter , calling her daughters , as the ( a ) latines vse to call a mans onely child if hee haue no more , liberi , children . now iosephs felicitie being so great as to see the fourth from him in discent , wee may not imagine that they were all borne when hee was but thirty nine yeares old , at which time his father came into egipt : & this is that that deceiued the ignorant because it is written ; these are the names of the children of israel which came into egipt with iacob their father . for this is said because the seauentie fiue are reckoned with him , not that they all entred egipt with him . but in this transmigration and setling in egipt , is included all the time of iosephs life , who was the meanes of his placing here . l. vives . the ( a ) latines ] sempronius asellio called sempronius gracchus his onely sonne , liberi : and it was an vsuall phrase of old . gell. & herenn . digest . lib. . iacobs blessing vnto his sonne iudah . chap. . so then if wee seeke the fleshly descent of christ from abraham first ( for the good of the citty of god , that is still a pilgrim vpon earth ) isaac is the next : and from isaac , iacob or israel , esau or edom being reiected : from israel , iudah ( all the rest being debarred ) for of his tribe came christ. and therefore israel at his death blessing his sonnes in egipt , gaue iudah this propheticall blessing : iudah ( a ) thy bretheren shall praise thee : thine hand shall bee on the neck of thine enemies : thy fathers sonnes shall adore thee . as a lyons whelpe ( iudah ) shalt thou come vp ( b ) from the spoile , my sonne . hee shall lye downe and sleepe as a lyon , or a lyons whelpe , who shall rouse him ? the scepter shall not depart from iudah , nor a law-giuer from betweene his feete , vntill shiloe come , and the people bee gathered vnto him hee shall binde his asse fole vnto the vine , and his asses colt ( c ) with a rope of hayre : he shall wash his stole in wine , and his garment in the bloud of the grape , his eyes shall be redde with wine , and his teeth white with milke . these i haue explained against faustus the manichee , as farre , i thinke , as the prophecie requireth . where christs death is presaged in the worde sleepe , as not of necessitie , but of his power to dye , as the lion had to lye downe and sleepe : which power him-selfe auoweth in the gospell ; i haue power to lay downe my life , and power to take it againe : no man taketh it from mee but i lay it downe of my selfe , &c. so the lion raged , so fulfilled what was spoken : for that same , who shall rouse him ? belongeth to the resurrection : for none could raise him againe , but he himselfe that said of his body . destroy this temple and in three dayes i will raise it vp againe . now his manner of death vpon the high crosse , is intimated in this : shalt thou come vp : and these words , hee shall lye downe and ●…pe , are euen these : hee bowed downe his head and giue vp the ghost . or it may meane the graue wherein hee slept , and from whence none could raise him vp , as the prophets and he him-selfe had raised others , but him-selfe raised him-selfe as from a sleepe . now his stole which hee washeth in wine , that is , cleanseth from sinne in his bloud ( intimating the sacrament of baptisme , as that addition , and his garment in the bloud of the grape , expresseth ) what is it but the church ? and eyes being redde with wine : are his spirituall sonnes that are drunke with her cup , as the psalmist saith : my cup runneth ouer ; and his teeth whiter then the milke , are his nourishing wordes where-with hee feedeth his little weaklings as with 〈◊〉 . this is he in whome the promises to iudah were laide vp , which vntill they 〈◊〉 , there neuer wanted kings of israell of the stock of iudah and vnto him ●…ll the people bee gathered : this is plainer to the sight to conceiue , then the ●…gue to vtter . l. vives . ivda ( a ) thy brethren ] iudah is praise or confession . ( b ) from the spoile ] from captiuity saith the hebrew : all this is meant of christs leading the people captiue , his high and sacred ascention , and the taking of captiuitie captiue . hierome . ( c ) with a rope of hayre ] with a rope onely say some : and his asses colte vnto the best vine , saith hierome from the hebrew . and for this asses colte ( saith he ) may be read the citty of god , ( whereof we now speake ) the seuentie read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : to the vine branch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the twist of the vine as theophrastus saith : and thence haue the two kindes of luy their names . diosor . plin. so might cilicium come into the latine text that augustine vsed , if the greeke were translated helicium , otherwise i cannot tell how . of iacobs changing of his hands from the heads of iosephs sonnes , when he blessed them . chap. . bvt as esau and iacob , isaacs two sonnes , prefigured the two peoples of iewes and christians ( although that in the flesh the idumaeans , and not the iewes came of esau , nor the christians of iacob , but rather the iewes , for thus must the words , the elder shall serue the yonger , be vnderstood ) euen so was it in iosephs two sonnes , the elder prefiguring the iewes , and the yonger the christians . which two , iacob in blessing laide his right hand vpon the yonger , who was on his left side , and his left vpon the elder , who was on his right side . this displeased their father , who told his father of it , to get him to reforme the supposed mistaking , and shewed him which was the elder . but iacob would not change his hands , but said , i know sonne , i know very well : hee shall bee a great people also : but his yonger brother shall be greater then hee , and his seede shall fill the nations . here is two promises now , a people to the one , and a fulnesse of nations to the other . what greater proofe need wee then this , to confirme , that the israelites , and all the world besides , are contained in abrahams seed : the first in the flesh , and the later in the spirit . of moyses his times , iosuah , the iudges , the kings , saul the first , dauid the chiefe , both in merite and in mysticall reference . chap. . iacob and ioseph being dead , the israelites in the other hundred fortie foure yeares ( at the end of which they left egypt ) increased wonderfully , though the egyptians oppressed them sore , and once killed all their male children for feare of their wonderfull multiplication . but moses was saued from those butchers , and brought vp in the court by pharaohs daughter ( the ( a ) name of the egiptian kings ) god intending great things by him , and he grew vp to that worth that he was held fit to lead the nation out of this extreame slauery , or rather god did it by him , according to his promise to abraham . first , hee fled into madian , for killing an egiptian in defence of an israelite : and afterwards returning full of gods spirit , hee foyled the enchanters ( h ) of pharao in all their opposition : and laide the ten sore plagues vpon the egiptians , because they would not let israel depart , namely the changing of the water into bloud , frogges , ( c ) lyce , ( d ) gnattes , morren of cattell , botches and sores , haile , grashoppers , darkenesse , and death of all the first borne : and lastly the israelites being permitted after all the plagues that egypt had groned vnder , to depart , and yet beeing pursued afterwards by them againe , passed ouer the redde sea dry-foote , and left all the hoast of egipt drowned in the middest : the sea opened before the israelites , and shut after them , returning vpon the pursuers and ouer-whelming them . and then forty yeares after was israell in the deserts with moyses , and there had they the tabernacle of the testimonie , where god was serued with sacrifices , that were all figures of future euents : the law being now giuen with terror vpon mount syna : for the terrible voyces and thunders were full prooses that god was there : and this was presently after their departure from egipt in the wildernesse , and there they celebrated their passe-ouer fiftie dayes after , by offring of a lambe , the true type of christs passing vnto his father by his passion in this world . for pascha in hebrew , is a passing ouer : and so the fiftith day after the opening of the new testament , and the offring of christ our passe●…ouer , the holy spirit descended downe from heauen ( he whom the scriptures call the finger of god ) to renew the memory of the first miraculous prefiguration in our hearts , because the law in the tables is said to be written by the finger of god. moyses being dead , iosuah ruled the people , and lead them into the land of promise , diuiding it amongst them , and by these two glorious captaines , were strange battels wonne , and they were ended with happy successe : god himselfe auouching that the losers sinnes , and not the winners merits were causes of those conquests . after these two , the land of promise was ruled by iudges , that abrahams seede might see the first promise fulfilled , concerning the land of canaan , though not as yet concerning the nations of all the earth : for that was to be fulfilled by the comming of christ in the flesh , and the faith of the gospell , not the precepts of the law , which was insinuated in this , that it was not moyses that receiued the law , but iosuab ( h ) ( whose name god also changed ) that lead the people into the promised land . but in the iudges times , as the people offended or obeyed god , so varied their fortunes in warre . on vnto the kings . saul was the first king of israel , who being a reprobate , and dead in the field , and all his race reiected from ability of succession , dauid was enthroned ( i ) whose sonne our sauiour is especially called : in him is as it were a point , from whence the people of god doe flowe , whose originall ( as then being in the youthfull time thereof ) is drawne from abraham vnto this dauid . for it is not out of neglect that mathew the euangelist reckoneth the descents so , that hee putteth foureteene generations betweene abraham and dauid . for a man may be able to beget in his youth , and therefore he begins his genealogies from abraham , who vpon the changing of his name , was made the father of many nations . so that before him , the church of god was in the infancie , as it were : from noah i meane , vnto him , and therefore the first language , the hebrew as then was inuented for to speake by . for from the terme of ones infancie , hee begins to speake , beeing called an infant , ( k ) a non sancto , of not speaking , which age of himselfe , euery man forgetteth as fully as the world was destroyed by the deluge . for who can remember his infancie ? wherefore in this progresse of the cittie of god , as the last booke conteined the first age thereof , so let this containe the second and the third , when the yoake of the law was laide on their necks , the aboundance of sinne appeared , and the earthly kingdome had beginning , &c. intimated by the heifer , the goate , ●…d the ramme of three yeares old : in which there wanted not some faithfull persons , as the turtle-doue and the pidgeon portended . l. vives . the ( a ) name of ] to anoyde the supposition that pharao that reigned in iacob and iosephs time , was all one pharao with this here named . pharao was a name of kingly dignity in egip●… . hieron . in ezechiel . lib. . so was prolomy after alexander , caesar and augustus after the two braue romaines , and abimelech in palestina . herodotus speaketh of one pharao that was blinde . they were called pharao of pharos , an i le ouer-against alexandria , called carpatho●… of old : proteus reigned in it . the daughter of this pharao , iosephus calleth thermuth . ( b ) of pharao ] which pharao this was , it is doubtfull . amasis ( saith apion polyhistor , as eusebius citeth him ) reigned in egipt when the iewes went thence . but this cannot be , for amasis was long after , viz. in pythagoras his time , vnto whom he was commended by polycrates king of samos . but iosephus saith out of manethon , that this was techmosis , and yet sheweth him to vary from him-selfe , and to put amenophis in another place also . eusebius saith that it was pharao cenchres . in chron. and that the magicians names were iannes and iambres . prep . euangel . ex numenio . ( c ) lyce ] so doth iosephus say , if ruffinus haue well translated him : that this third plague was the disease called phthiriasis , or the lousie euill , naming no gnattes . peter denatalibus and albertus grotus saith , that the cyniphes are a kinde of flye . so saith origen . albertus saith that they had the body of a worme , the wings and head of a flye , with a sting in their mouth where-with they prick and draw-bloud , and are commonly bred in fens and marishes , troubling all creatures , but man especially . origen calleth them snipes . they do flie ( faith he ) but are so small that hee that discerneth them as they flie must haue a sharpe eye ; but when they alight vpon the body , they will soone make them-selues knowne to his feeling , though his sight discerne them not . super exod. by this creature origen vnderstands logick which enters the mind with such stings of vndiscerned subtlety , that the party deceiued neuer perceiueth till he be fetched ouer . but the latines , nor the greekes euer vsed either cynipes or snipes , nor is it in the seauentie eyther , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gnat-like creatures , ( saith suidas ) and such as eate holes in wood . psal. . the hebrew , and chaldee paraphrase read lice , for this word , as iosephus doth also . ( d ) horse-flyes ] or dogge-flies , the vulgar readeth flyes , onely . ( e ) grashoppers ] the fields plague , much endamaging that part of africa that bordereth vpon egipt . pliny saith they are held notes of gods wrath , where they exceed thus . ( f ) groned vnder ] perfracti , perfractus , is , throughly tamed , praefractus , obstinate . ( g ) passe-ouer ] phase is a passing ouer : because the angel of death passed ouer the israelites houses , & smote them not : hence arose the paschall feast . hieron . in mich. lib. . not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to suffer , as if it had beene from the passion . in matth. ( h ) whose name ] in hebrew iosuah and iesus seemes all one : both are saluation , and iesus the sonne of iosedech in esdras is called iosuah . ( i ) whose sonne ] mat. . an 〈◊〉 all the course of the gospell ; christ is especially called the sonne of two , abraham or dauid : for to them was hee chiefly promised . ( k ) à non fando ] and therefore great fellowes that cannot speake , are some-times called infants : and such also as stammer 〈◊〉 their language : [ and such like-wise as being expresse dolts and sottes in matter of learning , will challenge the names of great artists , philosophers and diuines . ] finis lib. . the contents of the seauenteenth booke of the city of god. . of the times of the prophets . . at what time gods promise concerning 〈◊〉 land of canaan was fulfilled , and israell ●…ed it to dwell in and possesse . . the prophets three meanings : of earthly ●…lem , of heauenly ierusalem , and of both . . the change of the kingdome of israel . an●…●…uels mother a prophetesse : and a type 〈◊〉 〈◊〉 church : what she prophecied . . the prophets words vnto heli the priest , ●…g the taking away of aarons priest●… . . the promise of the priest-hood of the 〈◊〉 , and their kingdome to stand eternally , ●…ed in that sort , that other promises of 〈◊〉 ●…nded nature are . 〈◊〉 kingdome of israell rent : prefiguring ●…all diuision betweene the spirituall ●…ll israel . 〈◊〉 ●…ises made to dauid concerning his 〈◊〉 〈◊〉 fulfilled in salomon ; but in christ. 〈◊〉 ●…phecy of christ in the . psalme , 〈◊〉 ●…s of nathan , in the booke of kings . 〈◊〉 〈◊〉 diuers actions done in the earthly ie●… 〈◊〉 the kingdome , differing from gods 〈◊〉 to shew that the truth of his word con●…●…he glory of an other kingdome , and an●…●…g . . the substance of the people of god , who 〈◊〉 christ in the flesh : who only had power to 〈◊〉 ●…e soule of man from hell . . ●…her verse of the former psalme , and 〈◊〉 〈◊〉 to whom it belongeth . . whether the truth of the promised peace may be ascribed vnto salomons time . . of dauids endeauors in composing of the psalmes . . whether all things concerning christ & his church in the psalmes be to bee rehearsed in this worke . . of the forty fiue psalme , the tropes and truths therein , concerning christ and the church . . of the references of the hundreth and tenth psalme vnto christs priest-hood , and the two and twentith vnto his passion . . christs death and resurrection prophecied in psalme . . et . . et . . the obstinate infidelity of the iewes declared in the . psalme . . dauids kingdome , his merrit : his sonne salomon , his prophecies of christ in salomons bookes : and in bookes that are annexed vnto them . . of the kings of israel and iudah after salomon . . how hieroboam infected his subiects with idolatry , yet did god neuer failed them in prophets , nor in keeping many from that infection . . the state of israel and iudah vnto both their captiuities ( which befell at different times ) diuersly altered : iudah vnited to israell : and lastly both vnto rome . . of the last prophets of the iewes , about the time that christ was borne . finis . the seventeenth booke of the cittie of god : written by saint augustine bishop of hippo , vnto marcellinus . of the times of the prophets . chap. . thus haue we attained the vnderstanding of gods promises made vnto abraham , and due vnto israel his seed in the flesh , and to all the nations of earth as his seed in the spirit : how they were fulfilled the progresse of the cittie of god in those times , did manifest . now because our last booke ended at the reigne of dauid , let vs in this booke , proceed with the same reigne , as farre as is requisite . all the time therefore betweene samuels first prophecy , and the returning of israel from seauenty yeares captiuity in babilon , to repaire the temple ( as hieremy had prophecied ) all this is called the time of the prophets . for although that the patriarch noah in whose time the vniuersall deluge befel , and diuers others liuing before there were kings in israel , for some holy and heauenly predictions of theirs , may not vndeseruedly be called ( a ) prophets : especially seeing wee see abraham and moses chiefly called by those names , and more expressly then the rest : yet the daies wherein samuel beganne to prophecy , were called peculiarly , the prophets times . samuel anoynted saul first , and afterwards ( he beeing reiected ) hee anoynted dauid for king , by gods expresse command , and from dauids loines was all the bloud royall to descend , during that kingdomes continuance . but if i should rehearse all that the prophets ( each in his time ) successiuely presaged of christ during all this time that the cittie of god continued in those times , and members of his , i should neuer make an end . first , because the scriptures ( though they seeme but a bare relation of the successiue deeds of each king in his time , yet ) being considered , with the assistance of gods spirit , will prooue either more , or as fully , prophecies of things to come , as histories of things past . and how laborious it were to stand vpon each peculiar hereof , and how huge a worke it would amount vnto , who knoweth not that hath any insight herein : secondly , because the prophecies concerning christ and his kingdome ( the cittie of god ) are so many in multitude , that the disputations arising hereof would not be contained in a farre bigger volume then is necessary for mine intent . so that as i will restraine my penne as neare as i can from all superfluous relations in this worke , so will i not ommit any thing that shall be really pertinent vnto our purpose . l. vives . called ( a ) prophets ] the hebrewes called them seers , because they saw the lord ( in his predictions or prefigurations of any thing : ) with the eyes of the spirit , though not of the dull flesh , hence it is that scriptures call a prophecy , a vision , and nathan is called the seer . . kings . the greekes some-times vse the name of prophet for their priests , poets , or teachers . adam was the first man and the first prophet , who saw the mistery of christ and his church in his sleepe . then followeth , enoch , noah , abraham , isaac , iacob and his children , moyses &c. yet are not these reckned amongst the prophets , for none of them left any bookes of the visions but moyses , whose bookes concerned ceremonies , sacrifices and ciuill orders also . but these were all figures of future things , nor were those the propheticall times , as those from samuel were , wherein there neuer were prophets wanting , whereas before god spake but seldome , and his visions were not so manifest as they were from the first king vnto the captiuity : wherein were foure great bookes of prophecies written , and twelue of the small . at what time gods promise concerning the land of canaan was fulfilled , and israell receiued it to dwell in and possesse . chap. . vvee said in the last booke that god promised two things vnto abraham , one was the possession of the land of canaan , for his seed : in these words : goe into the land that i will shew thee , and i will make thee a great nation &c. the other of farre more excellence , not concerning the carnall , but the spirituall seed : nor israell onely , but all the beleeuing nations of the world : in these words 〈◊〉 〈◊〉 shall all nations of the earth be blessed &c. this we confirmed by many testi●… . now therefore was abrahams carnall seed ( that is , the israelites ) in the 〈◊〉 promise : now had they townes , citties , yea and kings therein , and gods 〈◊〉 were performed vnto them in great measure : not onely those that hee 〈◊〉 signes , or by word of mouth vnto abraham , isaac and iacob : but euen 〈◊〉 ●…so that moyses who brought them out of the egyptian bondage , or any 〈◊〉 him vnto this instant had promised them from god. but the pro●…●…cerning the land of canaan , that israel should reigne ouer it from the 〈◊〉 egipt vnto the great euphrates , was neither fulfilled by iosuah that wor●… of them into the land of promise , and hee that diuided the whole a●… the twelue tribes , nor by any other of the iudges in all the time after 〈◊〉 was there any more prophecies that it was to come , but at this instant 〈◊〉 ●…ected . and by ( a ) dauid , and his son salomon , it was fulfilled indeed , and 〈◊〉 ●…gdome enlarged as farre as was promised : for these two , made all 〈◊〉 ●…ations their seruants and tributaries . thus then was abrahams seed 〈◊〉 〈◊〉 so settled in this land of canaan by these kings , that now no part of 〈◊〉 ●…ly promise was left vnfulfilled : but that the hebrewes , obeying gods ●…ements , might continue their dominion therein , without all distur●… in all security and happinesse of estate . but god knowing they would 〈◊〉 , vsed some temporall afflictions to excercise the few faithfull therein 〈◊〉 ●…ad left , and by them to giue warning to all his seruants that the nations 〈◊〉 ●…erwards to containe , who were to bee warned by those , as in whom hee 〈◊〉 ●…llfill his other promise , by opening the new testament in the death of 〈◊〉 ▪ l. vives . b●…●…id ] hierome ( epist. ad dardan . ) sheweth that the iewes possessed not all the lands 〈◊〉 promised thē : for in the booke of numbers , it is sayd to be bounded on the south by the salt sea and the wildernesse of sinne , vnto that riuer of egypt that ranne into the sea by rhinocorura : on the west , by the sea of palestina , phaenicia , coele , syria , and cylicia , on the north , by mount taurus , and zephyrius , as farre as emath , or epiphania in syria : on the east by antioch and the lake genesareth , called now , tabarie , and by iordan , that runneth into the salt sea , called now , the dead sea . beyond iordan halfe of the land of the tribes of ruben & gad , lay , and halfe of the tribe of manasses . thus much hierome . but dauid possessed not all these but onely that within the bounds of rhinocorura and euphrates , wherein the israelites still kept themselues . the prophets three meanings : of earthly ierusalem , of heauenly ierusalem , and of both . chap. . wherefore , as those prophecies spoken to abraham , isaac , iacob , or any other in the times before the kings , so likewise all that the prophets spoke afterwards , had their double referēce : partly to abraháms seed in the flesh , & partly to that wherein al the nations of the earth are blessed in him , being made co-heires with christ in the glory and kingdome of heauen , by this new testament . so then they concerne partly the bond-woman , bringing forth vnto bondage , that is the earthly ierusalem , which serueth with her sonnes , and partly to the free citty of god , the true ierusalem , eternall and heauenly , whose children are pilgrims vpon earth in the way of gods word . and there are some that belong vnto both , properly , to the bond-woman , and figuratiuely vnto the free woman : for the prophets haue a triple meaning in their prophecies : some concerning the earthly ierusalem , some the heauenly , and some , both : as for example . the prophet ( a ) nathan was sent to tell dauid of his sinne , and to fortell him the euills that should ensue thereof . now who doubteth that these words concerned the temporall city , whether they were spoken publikely for the peoples generall good , or priuately for some mans knowledge , for some temporall vse in the life present ? but now whereas wee read . behold the daies come ( saith the lord ) that i will make a new couenant with the house of israell , and the house of iudah : not according to the couenant that i made with their fathers when i tooke them by the hand to bring them out of the land of egipt , which couenant they brake , although i was an husband vnto them , saith the lord : but this is the couenant that i will make with the house of israel , after those daies ( saith the lord ) i will put my law in their mindes , and write it in their hearts , and i wil be their god , and they shal be my people . this without a●…l doubt , is a prophecy of the celestiall ierusalem , to whom god himselfe stands as a reward , and vnto which the enioying of him is the perfection of good . yet belongeth it vnto them both in that the earthly ierusalem was called gods cittie , and his house promised to bee therein , which seemed to be fulfilled in salomons building of that magnificent temple . these things were both relations of things acted on earth , and figures of things concerning heauen , which kinde of prophecy compounded of both , is of great efficacy in the canonicall scriptures of the old testament , and doth exercise the readers of scripture very laudably in seeking how the things that are spoken of abrahams carnall seed are allegorically fulfilled in his seed by faith : in ( b ) so much that some held that there was nothing in the scriptures fore-told and effected , or effected without being fore-told , that intimated not some-thing belonging vnto the cittie of god , and to bee referred vnto the holy pilgrims thereof vpon earth . but if this be so , we shall tie the prophets words vnto two meanings onely , and exclude the third : and not onely 〈◊〉 prophets but euen all the old testament . for therein must be nothing pe●… to the earthly ierusalem , if all that be spoken or fulfilled of that , haue a far●… reference to the heauenly ierusalem : so that the prophets must needes 〈◊〉 but in two sorts , either in respect of the heauenly ierusalem , or els of both . 〈◊〉 i thinke it a great error in some , to hold no relation of things done , in the ●…res more then meere historicall ▪ so doe i ho●…d it a ( c ) great boldnesse in 〈◊〉 that binde all the relations of scripture vnto allegoricall reference , and therefore i auouch the meanings in the scriptures , to be triple , and not two-fold onely . this i hold , yet blame i not those that can pi●…ke a good spirituall sense 〈◊〉 of any thing they reade , so they doe not contradict the truth of the history . but what faithfull man will not say that those are vaine sayings that can belong 〈◊〉 to diuinity nor humanity ? and who will not avow that these of which 〈◊〉 speake ▪ are to haue a spiritual interpretation also , or leaue them vnto those 〈◊〉 interprete them in that manner ? l. vives . 〈◊〉 prophet ( a ) nathan ] after dauid had sent vriah to be slaine in the front of the battell , 〈◊〉 married his widow bersabe . ( b ) in so much ] herevpon they say that so much is left out ●…g the acts of the iewish kings , because they seemed not to concerne the citty of 〈◊〉 that whatsoeuer the old testament conteineth or the new either , hath all a sure 〈◊〉 vnto christ and his church , at which they are both leuelled . ( c ) great boldnesse ] [ as 〈◊〉 ●…d with great rarity of spirit yet keepeth he the truth of the history vnuiolate : for o●…●…l these relations were vanities : and each one would s●…rue an allegory out of the 〈◊〉 to liue and beleeue as he list and so our faith and discipline should bee vtterly con●…●…herein i wonder at their mad folly that will fetch all our forme of life and religion 〈◊〉 ●…ories , entangling them in ceremonious vanity , and proclayming all that contra●… heretiques ] 〈◊〉 ●…ange of the kingdome and priest-hood of israell . anna , samuels mother a prophetesse : and a type of the church : what she prophecied . chap. . 〈◊〉 ●…ogresse therefore of the city of god in the kings time , when saul was re●…ued , and dauid chosen in his place to possesse the kingdome of ierusa●…●…im and his posterity successiuely , signifieth and prefigureth , that which 〈◊〉 not omit , namely the future change concerning the two testaments , 〈◊〉 ●…d the new , where the old kingdome and priest-hood was changed by 〈◊〉 and eternall king and priest , christ iesus ; for heli being reiected , sa●… made both the priest and the iudge of god : and saul being reiected , da●… ●…hosen for the king , and these two being thus seated , signified the change 〈◊〉 of . and samuels mother , anna , being first barren , and afterwards by 〈◊〉 ●…odnes made fruitfull , seemeth to prophecy nothing but this in her song 〈◊〉 ●…ing , when hauing brought vp her son she dedicated him vnto god as she 〈◊〉 , saying : my heart reioyceth in the lord , my horne is exalted in the 〈◊〉 ●…y mouth is enlarged on mine enemies , because i reioyced in thy saluation . 〈◊〉 holy as the lord there is no god like our god , nor any holie besides thee , 〈◊〉 ●…ore presumptiously , let no arrogancie come out of your mouth , for the lord is 〈◊〉 ●…f knowledge , and by him are enterprises established : the bowe of the 〈◊〉 〈◊〉 ●…ee broken , and guirded the weake with strength , they that were full are hired forth for hunger : and the hungry haue passed the land : for the barren hath 〈◊〉 se●…en , and ( a ) shee that had many children is enfeobled , the lord killeth , and 〈◊〉 : bringeth downe to the graue , and raiseth vp , the lord impouerisheth , and enritch●… : humbleth and exalteth , he raiseth the poore out of the dust , and lifteth the begger from the dunghil , to set them amongst princes , & make them inherite the seat of glory , he giueth vowes , vnto those that vow vnto him , and blesseth the yeares of the iust : for in his owne might shall no man bee stronge : the lord , the holy lord shall weaken his aduersaries , let not the wise boast of his wisdome , nor the ritch in his ritches , nor the mighty in his might , but let their glory bee to know the lord , and to execute his iudgement and iustice vpon the earth : the lord from heauen hath thundered : he shall iudge the ends of the world , and shall giue the power vnto our kings , and shall exalt the horne of his annointed . are these the words of a woman giuing thankes for her sonne ? are mens mindes so benighted , that they cannot discerne a greater spirit herein then meerely humane ? and if any one bee mooued at the euents that now began to fall out in this earthly processe , doth he not discerne , and acknowledge the very true religion and citty of god whose king and founder is iesus christ , in the words of his anna , who is fitly interpreted , his grace ? and that it was the spirit of grace ( from which the proud decline , and fall , and therewith the humble adhere and are aduanced as this hymne saith ) which spake those propheticall words ? if any one will say that the woman did not prophecy , but onely commended and extolled gods goodnesse for giuing her praiers a sonne , why then what is the meaning of this ? the bow of the mighty hath hee broken , and guirded the weake with strength ? they ▪ that were full are hired forth for hunger , and the hungry haue passed 〈◊〉 the land ? for the barren hath borne seauen , and shee that had many children , is 〈◊〉 ? had shee ( being barren ) borne seauen ? she had borne but one when she sayd thus , ( b nor had shee seauen afterward , or sixe either ( for samuel to make vp seauen ) but only three sonnes and two daughters . againe , there being no king in israel at that time , to what end did she conclude thus : hee shall giue the power vnto our kings , and exalt the horne of his anoynted ? did shee not prophecy in this ? let the church of god therfore , that fruitful mother , that gracious city of that great king , bee bold to say that which this propheticall mother spoke in her person so long before : my heart reioyceth in the lord ( c ) and my horne is exalted in the lord. true ioy , and as true exaltation , both beeing in the lord , and not in her selfe ! my mouth is enlarged ouer mine enemies , because gods word is not pent vppe in straites , ( d ) nor in preachers that are taught what to speake . i haue reioyced ( saith she ) in thy saluation . that was , in christ iesus whom old simeon ( in the gospell ) had in his armes , and knew his greatnesse in his infancy , saying , lord n●…w l●…ttest thou thy seruant depart in peace : for mine eyes haue seene thy saluation . let the church then say . i haue reioyced in thy saluation : there is none holy , as the lord is : no god like to our god , for hee is holy , and maketh holy : iust himselfe , and iustifyi●… others : none is holy besides thee , for none is holy but from thee . finally it followe●… : speake no more presumptuously , let not arragance come out of your mouth , for the lord is a god of knowledge , and by him are all enterprises establis●…d : ( 〈◊〉 ) none knoweth what he knoweth : for he that thinketh himselfe to be some thing , seduceth himselfe , and is nothing at all . this now is against the presumptuous ▪ babilonian enemies vnto gods cittie , glorying in themselues and not in god , as also against the carnall israelites , who ( as the apostle saith ) beeing ignorant of the righte●…sse of god , ( that is , that which he being onely righteous , and iustifying , giueth man ) and going about to establish their owne righteousnesse , 〈◊〉 as if they had gotten such themselues , and had none of his bestowing ) 〈◊〉 not themselues vnto the righteousnesse of god : but thinking proudly , to please 〈◊〉 ●…stice of their owne , and none of his , ( who is the god of knowledge , and the 〈◊〉 of consciences , and the discerner of all mans thoughts , which beeing 〈◊〉 ●…eriue not from him ) so they fell into reprobation . and by him ( saith the 〈◊〉 ) arè all enterprises established , and what are they but the suppression of 〈◊〉 , and the aduancement of the humble ? these are gods intents , as it fol●… the bow of the mighty hath he broken , and guirded the weake with strength ▪ 〈◊〉 ▪ that is , their proud opinions that then could sanctifie themselues with●…●…spirations : and they are guirded with strength that say in their hearts , 〈◊〉 on mee , o lord , for i am weake . they that were full , are ( f ) hired out for 〈◊〉 that is , they are made lesser then they were , for in their very bread , that 〈◊〉 ●…ne words , which israel as then had alone from all the world ▪ that sa●…●…thing but the tast of earth . but the hungry nations , that had not the 〈◊〉 ●…ing to those holy words by the new testament , they passed ouer the 〈◊〉 found , because they relished an heauenly tast in those holy doctrines , 〈◊〉 ▪ a sauour of earth . and this followeth as the reason : for the barren hath 〈◊〉 ●…rth seauen , and she that had many children is enfeebled . here is the whole 〈◊〉 opened to such as knowe the number of the iewes what it is , to wit , ●…ber of the churches perfection , and therefore iohn the apostle writeth 〈◊〉 seauen churches , implying in that , the fulnesse of one onely : and so it 〈◊〉 ●…uely spoken in salomon . wisdome hath built her an house and hewen out 〈◊〉 pillers : for the citty of god was barren in all the nations , vntill shee 〈◊〉 that fruite whereby now we see her a fruitfull mother : and the earthly 〈◊〉 that had so many sonnes , wee now behold to bee weake and enfeebled . 〈◊〉 the free-womans sonnes were her vertues : but now seeing shee hath 〈◊〉 ●…nely without the spirit , shee hath lost her vertue and is become 〈◊〉 ●…e lord killeth , and the lord quickneth , hee killeth her that had so many 〈◊〉 quickneth her wombe was dead before , and hath made her bring 〈◊〉 , although properly his quickning be to be implied vpon those whom 〈◊〉 ●…d , for she doth as it were repeate it saying : hee bringeth downe to the 〈◊〉 raiseth vp , for they , vn●…o whom the apostle saith : if yee bee dead with 〈◊〉 the things that are aboue , where christ sitteth at the right hand of god : 〈◊〉 ●…to saluation by the lord , vnto which purpose he addeth . set your 〈◊〉 vpon things aboue , and not on things that are on the earth . for you 〈◊〉 ●…oth hee ) behold here how healthfull the lord killeth : and then follow●… ●…our life is hid with christ in god. behold here how god quickneth . i 〈◊〉 bring them to the graue and backe againe ? yes without doubt , all 〈◊〉 faithfull see that fulfilled in our head , with whom our life is hidde in 〈◊〉 ●…e that spared not his owne sonne but gaue him for vs all , hee killed 〈◊〉 manner , and in raysing him from death , hee quickned him againe . 〈◊〉 we heare him say in the psalme , thou shalt not leaue my soule in the 〈◊〉 ●…ore he brought him vnto the graue , and backe againe . by his pouerty 〈◊〉 ●…ched : for the lord maketh poore , and enritcheth , that is nothing else 〈◊〉 humbleth , and exalteth , humbling the proud and exalting the 〈◊〉 ●…or that same place ▪ god resisteth the proud and giueth grace vnto the 〈◊〉 the text wherevpon all this prophetesses words haue dependance . 〈◊〉 ●…hich followeth . he raiseth the poore out of the dust and lifteth the beg●… dunghill , is the fittliest vnderstood of him who became poore for vs , whereas he was ritch , by his pouerty ( as i said ) to enritch vs. for he raised him from the earth so soone that his flesh saw no corruption : nor is this sequence , and lifteth the begger from the dunghill , meant of any but him , ( g ) for the begger and the poore is all one , the dunghill whence hee was lifted , is the persecuting route of iewes , amongst whom the apostle had beene one , but afterwards , as he saith , that which was aduantage vnto mee i held losse for christs sake : nay not one●… losse , but i iudge them all dunge , that i might winne christ. thus then was this poore man raised aboue all the ritch men of the earth , and this begger was lifted vp from the dunghill to sit with the princes of the people , to whom hee saith , you shall sit on twelue thrones , &c. and to make them inherite the seat of glory : for those mighty ones had said , behold we haue left all , and followed thee : this vowe had those mighties vowed . but whence had they this vow but from him that giueth vowes vnto those that vow ; otherwise , they should bee of those mighties , whose bow he hath broken . that giueth vowes ( saith she ) vnto them that vow . for none can vow any set thing vnto god but hee must haue it from god : it followeth , and blesseth the yeares of the iust , that is that they shal be with him eternally , vnto whom it is written , thy yeares shall neuer faile : for that they are fixed : but here they either passe or perish : for they are gone ere they come , bringing still their end with them . but of these two , hee giueth vowes to those that vow and blesseth the yeares of the iust : the one wee performe , and the other wee receiue ; but this , alwaies by gods giuing wee receiue , nor can wee doe the other without gods helpe , because in his owne might shall no man be stronge ▪ the lord shall weaken his aduersaries , namely such as resist and enuy his seruants in fulfilling their vowes . ( h ) the greeke may also signifie , his owne aduersaries : for hee that is our aduersary when we are gods children is his aduersarie also , and is ouercome by vs , but not by our strength : for in his owne might shall no man bee stronge . the lord , the holy lord shall weaken his aduersaries , and make them be conquered by those whom hee the most holy hath made holy also ; ( i ) and therefore let not the wise glory in his wisdome , the mighty in his might , nor the ritch in his ritches , but let their glory be to know god , and to execute his iudgements and iustice vpon earth . hee is a good proficient in the knowledge of god , that knoweth that god must giue him the meanes to know god. for what hast thou ( saith the apostle ) which thou hast not receiued ? that is , what hast thou of thine owne to boast of . now hee that doth right , executeth iudgement and iustice : and hee that liueth in gods obedience and the end of the command , namely in a pure loue , a good conscience , and an vnfained faith . but this loue ( as the apostle iohn saith ) is of god. then , to do iudgement and iustice , is of god , but what is on the earth ; might it not haue beene left out , and it haue only bin said , to do iudgement and iustice ? the precept would bee more common both to men of land and sea : but least any should thinke that after this life there were a time elsewhere to doe iustice and iudgement in , and so to auoide the great iudgement for not doing them in the flesh , therefore , in the earth is added , to confine those acts within this life : for each man beareth his earth about with him in this world , and when hee dieth , bequeaths it to the great earth , that must returne him it at the resurrection . in this earth therefore , in this fleshly body must we doe iustice and iudgement , to doe our selues good hereafter by , when euery one shall receiue according to his works done in the body , good or bad : in the body ▪ that is , in the time that the body liued : for if a man blaspheme in heart though he do no ●…urt with any bodily mēber yet shal not he be vnguilty , because though he did it not in his body , yet hee did it in the time wherein hee was in the body ▪ and so many we vnderstand that of the psalme , the lord , our king hath wrought 〈◊〉 in the midest of the earth before the beginning of the world : that is , the lord iesus our god before the beginning ( for he made the beginning ) hath wrought saluation in the midst of the earth namely then , when the word became flesh , and 〈◊〉 corporally amongst vs. but on . annah hauing shewen how each man ought to glory , viz. not in himselfe but in god , for the reward that followeth the great iudgement , proceedeth thus ( l ) the lord went vp vnto heauen , and hath thundred : he shall iudge the ends of the worlds , and shall giue the power vnto our kings , and exalt the horne of his annoynted . this is the plaine faith of a christian. hee 〈◊〉 into heauen , and thence hee shall come to iudge the quicke and dead , for who is ●…ded saith the apostle , but he who first descended into the inferiour parts of the earth ? hee thundred in the clouds , which hee filled with his holy spirit in his ●…ntion , from which clouds he threatned hierusalem , that vngratefull vine to 〈◊〉 no rayne vpon it . now it is said , hee shall iudge the ends of the world , that is the ends of men : for he shall iudge no reall part of earth , but onely all the men thereof , nor iudgeth hee them that are changed into good or bad , in the meane 〈◊〉 , but ( m ) as euery man endeth , so shall he beiudged : wherevpon the scripture 〈◊〉 , he that commeth vnto the end shall be safe , hee therefore that doth i●…ce in 〈◊〉 〈◊〉 of the earth shall not be condemned , when the ends of the earth are 〈◊〉 . and shall giue power vnto our kings , that is , in not condemning them by ●…gement , hee giueth them power because they rule ouer the flesh like kings 〈◊〉 ●…quer the world in him who shed his blood for them . and shall exalt the 〈◊〉 〈◊〉 his anoynted . how shall christ the annoynted exalt the horne of his an●… ▪ it is of christ that those sayings , the lord went vp to heauen , &c. are all 〈◊〉 so is this same last , of exalting the horne of his annoynted . christ there●… exalt the horne of his annoynted , that is , of euery faithfull seruant of his , as 〈◊〉 〈◊〉 〈◊〉 first : my horne is exalted in the lord , for all that haue receiued the vnc●… 〈◊〉 〈◊〉 grace , may wel be called his annoynted ▪ al which , with their head , make 〈◊〉 annoynted . this anna prophisied , holy samuels mother , in whome the 〈◊〉 of ancient priesthood was prefigured and now fulfilled , when as the wo●… 〈◊〉 many sonnes was enfeebled , that the barren which brougt forth seuen , 〈◊〉 ●…eceiue the new priesthood in christ. l. vives . sh●… that ( a ) had . ] multa in filiis . ( b ) nor had she . ] the first booke of samuel agreeth with 〈◊〉 , but iosephus ( vnlesse the booke be falty ) saith she had sixe , three sons and three 〈◊〉 after samuel ; but the hebrewes recken samuels two sonnes for annahs also , being 〈◊〉 ●…dchildren , and phamuahs seauen children died seuerally , as annahs , and her sonne 〈◊〉 ●…ere borne . ( c ) and my horne . ] some read , mine heart , but falsely , the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 preachers there are . ] or , nor in such as are bound by calling to bee his preachers ; the 〈◊〉 ●…py readeth , but in his called prechers . ( e ) no man knoweth ] both in his foreknowledge , 〈◊〉 ●…owlege of the secrets of mans heart . ( f ) are hired out . ] the seauenty read it , are 〈◊〉 ( g ) for the begger , ] it seemes to be a word of more indigence , then poore : the latine 〈◊〉 〈◊〉 ●…ops , or helpelesse , hauing no reference in many places to want of mony , but of 〈◊〉 ▪ g●…rg . . terent. adelpe . act. . scena . . pauper , saith uarro , is quasi paulus lar . &c. 〈◊〉 ●…gens . ( h ) the greeke . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both his and his owne : the greekes do not distin●… two , as we doe . ( i ) let not the. ] this is not the vulgar translation of the kings , but 〈◊〉 cha . . the . put it in them both , but with some alteration . it is an vtter subuersion 〈◊〉 ▪ god respects not wit , power , or wealth , those are the fuell of mans vaine glory , but let 〈◊〉 〈◊〉 ●…th ( as paule saith ) glory in the lord , and by a modest and equall thought of himselfe continually . for so shall he neuer be pride-swollen : for the knowledge of god that charity seasoneth , neuer puffeth vp , if we consider his mercies , and his iudgements , his loue , and his wrath , togither with his maiesty . ( k ) and to doe iudgement ] the seauenty read this one way in the booke of samuel , and another way in hieremy , attributing in the first vnto the man that glorieth , and in the later vnto god. ( l ) the lord went vp ] this is not in the vulgar , vntill you come vnto this , and he shall iudge : augustine followed the lxx . and so did all that age almost in all the churches . ( m ) as euery man ] as i finde thee , so will i iudge thee . the prophets words vnto heli the priest , signifying the taking away of aarons priest-hood , chap. . bvt this was more plainely spoken vnto heli the priest by a man of god , ( a ) whose name we read not , but his ministery proued him a prophet : thus it is written : there came a man of god vnto heli , and said vnto him : thus saith the lord , did not i plainely appeare vnto the house of thy father when they were in egiptin pharaos house , and i chose him out of all the tribes of israel to bee my priest , to offer at mine altar , to burne incense , and to weare ( b ) an ephod , and i gaue thy fathers house al the burnt offrings of the house of israel , for to eate , why then haue you looked in scorne vpon my sacrifices , and offrings , and ( c ) honored thy children aboue me , to ( d ) blesse the first of all the offrings of israell in my sight ? wherefore thus saith the lord god of israell : i said , thy house and thy fathers house shall walke before mee for euer : nay not so now : for them that honour me ( saith the lord ) will i honour , and them that despise me , will i despise . behold the daies come that i will cast out thy seed , and thy fathers seed , that there shall not bee an ( e ) old man in thine house . i will destroy euery one of thine from mine altar , that thine eyes may faile and thine heart faint , and all the remainder of thy house shall fall by the sword , and this shal be a signe vnto thee , that shall befall thy two sonnes , ophi , and phinees , in one day shall they both die . and i wil take my selfe vppe a faithfull priest that shall doe according to mine heart : i will build him a sure house , and hee shall walke before mine annointed , for euer . and the ( f ) remaines of thy house shall come and bow downe to him for an halfe-penny of siluer , saying : put mee i pray the in some office about the priest-hood , that i may eate a morsell of bread . we cannot say that this prophecy , plainely denouncing the change of their old priest-hood , was fulfilled in samuel ( g ) for though samuel were of that tribe that serued the altar , yee was he not of the sons of aaron , to whose progeny god tied the priest-hood : ( and therefore in this , was that change shadowed that christ was to perfome , and belonged to the old testament , properly , but figuratiuely , vnto the new : beeing now fulfilled both in the euent of the prophecy , and the historie , that recordeth these words of the prophet vnto heli. ) for afterwardes there were priests of aarons race , as abiathar and zador in 〈◊〉 reigne , and many more , for the time came wherein the change was to bee effected by christ. but who seeth not now ( if hee obserue it with the eye of faith ) that all is fulfilled , the iewes haue no tabernacle , no temple , no altar , nor any priest of aarons pedegree , as god commanded them to haue . lust as this prop●… said : thou and thy fathers house shall walke before mee for euer . nay not so now ; for them that honour mee , will i honour &c. by his fathers house hee meaneth not eli his last fathers , but aarons , from whom they all descended , as these words : did i not appeare to thy fathers house in egipt &c. doe plainely prooue . who was his father in the egiptian bondage , and was chosen priest after their freedome , but aaron ? of his stocke then it was here said there should bee no more priests as wee see now come to passe . let faith bee but vigilant , and it shall discerne and apprehend truth , euen whether it will or no. behold ( saith he ) the daies doe come , that i will cast out thy seed &c. t' is true : the daies are come . aarons seede hath now no priest : and his whole off-spring behold the sacrifice of the christians goriously offered all the world through , with fayling eyes and fainting hearts : but that which followeth ; all the remainder of thine house 〈◊〉 fell by the sword &c. belongs properly to the house of heli. and the death of his sonnes , was a signe of the change of the priest-hood of aarons house : and signified the death of the priest-hood , rather then the men . but the next place to the priest that samuel , heli his successor , prefigured , i meane christ the priest of the new testament . i will take mee vp a faith-full priest , that shall do all according to mine heart : i will build him a sure house &c. ( this house is the heauenly ierusalem ) and he shall walke before mine annoynted for euer : that is hee shall conuerse with them , as hee said before of the house of aaron , i sayd , thou and thine house shall walke before mee for euer . behold mine annointed , that is 〈◊〉 annointed flesh , not mine annointed priest , for that is christ himselfe , the sauiour . so that his house and flocke it is that shall walke before him , it may bee meant also of the passage of the faithfull from death vnto life at the end of their mortality , and the last iudgement . but whereas it is said : he shall doe all according to mine heart , wee may not thinke that god hath any heart , bee●… 〈◊〉 hearts maker , but it is figuratiuely spoaken of him , as the scripture doth 〈◊〉 ●…er members , the hand of the lord , the finger of god , &c. and least 〈◊〉 should thinke that in this respect , man beareth the image of god , the ●…re giueth him wings , which man doth want : hide mee vnder the shadow of 〈◊〉 ●…gs : to teach men indeed , tha●…●…hose things are spoken with no true , but a ●…ll reference vnto that ineffable essence . on now : and the remaines of 〈◊〉 ●…use shall come and bow downe vnto him , &c. this is not meant of the 〈◊〉 of heli , but of aarons , of which some were remayning vntill the comming 〈◊〉 ●…rist , yea and are vnto this day . for that aboue , the remaynder of thy 〈◊〉 shall fall by the sword was meant by heli his linage . how then can both 〈◊〉 places bee true , that some should come to bow downe , and yet the sword 〈◊〉 deuoure all , vnlesse they bee meant of two , the first of aarons linage , and 〈◊〉 ●…cond of helies ? if then they bee of those predestinate remainders whereof 〈◊〉 ●…ophet saith : the remnant shal be saued : and the apostle , at this present time is 〈◊〉 〈◊〉 remnant through the election of grace : which may well bee vnder-stood 〈◊〉 〈◊〉 remnant that the man of god speakes off heere , then doubtlesse they 〈◊〉 in christ , as many of their nations ( iewes ) did in the apostles time , and 〈◊〉 ( though very few ) do now , fulfilling that of the prophet , which followeth : 〈◊〉 downe to him , for an halfe penny of siluer : to whom but vnto the great 〈◊〉 , who is god eternall ? for in the time of aarons priest-hood , the people 〈◊〉 ●…ot to the temple to adore or bow downe to the priest . but what is that , 〈◊〉 halfe pennie of siluer ? onely the breuity of the word of ●…aith , as the a●… saith , the lord will make a short accompt in the earth , that siluer is put for ●…ord , the psalmist proueth , saying , the words of the lord are pure words , as sil ●…ied in the fire : what is his words now , that boweth to this gods priest , and 〈◊〉 ●…od and priest : place me in some of fice about the priest-hood , that i may eate a mor●… bread ? i will not haue my fathers honours , they are nothing , but place me any 〈◊〉 〈◊〉 thy priest-hood . i would faine be a dore keeper , or any thing in thy seruice and 〈◊〉 thy people , for priest-hood is put heere for the people , to whom christ the ●…or is the high priest : which people the apostle called , an holy nation and a royall priest-hood . some read ( k ) sacrifice in the former place for priest-hood , all is one , both signifie the christian flocke . whereof s. paul saith : being many , 〈◊〉 are all one bread , and one body , and againe . ( l ) giue vp your bodies a liuing sacrifice . so then the addition , that i may eate a morsel of bread , is a direct expression of the sacrifice , whereof the priest himselfe saith , the bread which i will giue , is my flesh &c. this is the sacrifice not after the order of aaron but of melchisedech : hee that readeth , let him vnderstand . so then these words , place me in some office about thy priest-hood that i may eate a morsell of bread , are a direct and succinct confession of the faith : this is the halfe penny of siluer , because it is briefe , and it is gods word , that dwelleth in the house of the beleeuer : for hauing said before that hee had giuen aarons house meate of the offring of the house of israel , which were the sacrifices of the iewes in the old testament , therefore addeth hee the eating of bread in this conclusion , which is the sacrifice of the new testament . l. vives . his ( a ) name ] it was phinees , ●…ay the iewes : or helias hierome . ( b ) an ephod ] of this read hierome . ad marcellam , contra iouinian . ad fabiolam . the greekes called it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioseph . de antiq. iud. lib. . so do the lxx . ruffinus translateth it , superhumerale and it was open at the sides from the arme-pits downe-wards . the high priest onely wore such an one , and it was embrothered with gold and silke of diuers collours . the leuits had a garment like it , but that was of linnen . such an one did anna make for samuel : and such an one did dauid dance in , before the arke . [ and herevpon i thinke our rabbines , or most doctor-like sort of friers , haue got the tricke of wearing such ●…esture hanging loose from the shoulders : as a badge of their super-eminent knowledg : and then your ciuilian , and p●…isitian in emulation of them , got vp the like . ] but the seauenty call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( c ) honorest ] [ so was it in the time when the iewes priests grew wealthy , and so is it now with vs : for who seeketh into the priest-hood for godlinesse rather then gaine , as the world goeth now ? and what sonne is perswaded by the father vnto an ecclesiasticall habite , but onely in hope of ritches ? what ●…est thinketh he doth not well , to sit and spend the churches goods ( as they call them ) frankly , with his sonnes if he haue them ( and haue them hee will , vnlesse he bee an eunuch ) his brethren , his sisters and his cousins , let the poore goe shift where they can ? thus , thus will it bee , whilest ritches rule in the hearts of men . ] ( d ) to blesse ] the vulgar is not so : read it ▪ each one hath the bookes , i must proceed . ( e ) an old man ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an high priest , saith hierome . ( f ) romaines ] a diuersity of reading , but nihil ad rem . ( g ) though samuel ] his father was a leuite . chron. . . his mother of the tribe of iudah . this place augustine recalleth , thus : whereas i said , hee was not of the sons of aaron , i should haue said , hee was none of the priests sonnes . and they most commonly succeeded their fathers in the priest-hood , but samuels father was of aarons seede , but he was no priest , nor of his seed otherwise then all the iewes were the seed of iacob . retractation . lib. . ( h ) prophecy and history ] and though these words seemed to another purpose , yet aimed they at christ. ( i ) we should thinke ] so thought by the anthropomorphites . ( k ) sacrifi●… ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both ▪ but rather , priest-hood . ( l ) giue vp ] this is not in some copies , yet is it befitting this place . the promise of the priest-hood of the iewes , and their kingdome , to stand eternally not fulfilled in that sort that other promises of that vnbounded nature , are . chap. . although these things were thē as deeply prophecied , as they now are plainly fulfilled , yet some may put this doubt : how shall we expect all the eue●… therein presaged , when as this that the lord said ; thine house , and thy fathers 〈◊〉 shall walke before me for euer , can bee no way now effected , the priest-hood being now quite abolished , nor any way expected , because that eternity is promised to the priest-hood that succeded it ? hee that obiecteth this , conceiue●… not that aarons priesthood was but a type & shadow of the others future priesthood and therfore that the eternity promised to the shaddow , was due but vnto the substance onely : and that the change was prophecyed , to auoyde this supposition of the shadowes eternity , for so the kingdome of saul , the reprobate , was a shadow of the kingdome of eternity to come , the oyle where-with he was annoynted , was a great and reuerend mistery : which dauid so honored , that when hee was hid in the darke caue into which saule came to ease himselfe of the burden of nature , he was affraid , and onely cut off a peece of his skirt , to haue a token whereby to shew him how causelesse he supected him , and persecuted him : hee feared , i say for doing thus much : least he had wronged the mistery of sauls being annoynted : hee was touched in heart ( saith the scripture ) for cutting off the ( a ) skirt of his rayment ( b ) his men that were with him perswaded him to take his time , saul was now in his hands , strike sure . the lord kepe me ( saith he ) from doing so vnto my maister the lords annoynted : to lay mine hands on him , for he is the annointed of the lord. thus honored hee this figure , not for it selfe but for the thing it shaddowed . and therefore these words of samuel vnto saule . the lord had prepared thee a kingdome for euer in israel , but now it shal not remaine vnto thee , because thou hast not obayed his voyce : therefore will he seeke him a man according to his heart . &c. are not to be taken as if saul himselfe shold haue reygned for euermore , and then that his sinne made god breake his promise afterwards ( for hee knew that he would sinne , when hee did prepare him this kingdome ) but this hee prepared for a figure of that kingdome that shall remaine for euer-more : and therefore he added , it shall not remaine vnto thee : it remaineth and euer shall in the signification , but not vnto him , for neither he nor his progeny were to raigne there , ●…ingly . the lord will seeke him a man , saith hee , meaning either dauid , or the mediator , prefigured in the vnction of dauid and his posterity . hee doth not say he will seeke , as if hee knew not where to finde , but hee speaketh as one that seeketh our vnderstanding , for wee were all knowen both to god the father , and his sonne , the seeker of the lost sheepe , and elected in him also , before the beginning of the world ( c ) he will seeke , that is he will shew the world that which hee himselfe knoweth already . and so haue we acquiro in the latine , with a preposition , to attaine : and may vse quaero , in that sence also : as questus , the substantiue , for gaine . l. vives . t●… ( a ) skirt . ] or hemme , or edge , any thing that he could come nearest to cut , the iewes vsed edged garments much : according to that command in the booke of numbers . the greek word , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wing of his doublet . ruffinus translateth it , summitatem . ( b ) his 〈◊〉 . ] which were three hundred , saith iosephus . lib. . ( c ) he will seeke . ] a diuersity of rea●… . i thinke the words , from . and so haue we acquiro , to the end of the chapter , bee some 〈◊〉 of others . the kingdome of israell , rent : prefiguring the perpetuall diuision betweene the spirituall and carnall israell . chap. . saul fell againe by ( a ) disobedience , and samuell told him againe from god , thou hast cast off the lord and the lord hath cast off thee , that thou shalt no more bee king of israell . now saul confessing this sinne , and praying for pardon , and that samuell would go with him to intreat the lord. not i ( saith samuell ) thou hast cast off the lord , &c. and samuell turned him-selfe to depart , and saul held him by the lappe of his coate , and it rent . then , quoth samuell , the lord hath rent the kingdome of israell from thee this day , and hath giuen it vnto thy neighbor which is better then thee : and israell shall bee parted into two , and shall no more bee vnited , nor hee is not a man that hee should repent , &c. now hee vnto whome these words were said , ruled israell fourty yeares , euen as long as dauid , and yet was told this in the beginning of his kingdome ; to shew vs that none of his race should reigne after him , and to turne our eyes vppon the line of dauid , whence christ our mediator tooke his humanity . now the originall read not this place as the latines doe : the lord shall rend the kingdome of israell from thee this day , but , the lord hath rent , &c. from thee , that is from israell , so that this man was a type of israell , that was to loose the kingdome as soone as christ came with the new testament , to rule spiritually , not carnally . of whome these wordes , and hath giuen it vnto thy neighbour , sheweth the consanguinity with israell in the flesh , and so with saul : and that following , who is better then thee , implyeth not any good in saul , or israell , but that which the psalme saith : vntill i make thine enemies thy footstoole , whereof israell the persecutor ( whence christ rent the kingdome ) was one . although there were israell the wheat amongst israell the chaffe also : for the apostles were thence , and stephen with a many martyrs besides , and from their seed grew up so many churches as saint paul reckoneth , all glory fiing god in his conuersion . and that which followeth , israell shall bee parted into two , concerning this point assuredly , namely , into israell christs friend , and israell christs foe : into israell the free woman and israell the slaue . for these two were first vnited , abraham accompanying with his maid vntill his wiues barrennesse being fruitfull , she cryed out , cast out the bondwoman & her sonne . indeed because of salomons sin , we know that in his sonne roboams time israell diuided it selfe into two parts , and either had a king , vntill the chaldeans came & subdued and ren-versed all . but what was this vnto saul ? such an euen was rather to be threatned vnto dauid , salomons father : and now in these times , the hebrews are not diuided , but dispersed all ouer the world , continuing on still in their errour . but that diuision that god threatned vnto saul , who was a figure of this people , was a premonstration of the eternall irreuocable separation , because presently it followeth : and shall no more bee vnited , nor repent of it , for it is no man , that it should repent : mans threatnings are transitory : but what god once resolueth is irremoueable . for where wee read that god repented , it portends an alteration of things out of his eternall prescience . and likewise where hee did not , it portends a fixing of things as they are . so here wee see the diuision of israell , perpetuall and irreuocable , grounded vppon this prophecy . for they that come from thence to christ , or contrary , were to doe so by gods prouidence , though humaine conc●… cannot apprehend it : and their separation is in the spirit also , not in the flesh . and those israelites that shall stand in christ vnto the end , shall neuer per●… with those that stayed with his enemies vnto the end , but be ( as it is here said ) 〈◊〉 seperate . for the old testament of sina , begetting in bondage , shall doe them no good , nor any other , further then confirmeth the new. otherwise ; as long as moses is read , ( d ) the vaile is drawne ouer their hearts : and when they 〈◊〉 to christ , then is remooued . for the thoughts of those that passe from 〈◊〉 to him , are changed , and bettered in their passe : and thence , their felicitie 〈◊〉 〈◊〉 is spirituall , no more carnall . wherefore the great prophet samuel 〈◊〉 〈◊〉 had annointed saul , when hee cryed to the lord for israel , and hee ●…d him : and when hee offered the burnt offering , ( the philistins comming against israell , and the lord thundred vpon them and scattered them , so that they fell before israell ) : tooke ( e ) a stone , and placed it betweene the ( f ) two maspha's , the old and the new , and named the place eben ezer , that is , the stone of 〈◊〉 : saying , hetherto the l●… hath helped vs : that stone , is the mediation of our 〈◊〉 , by which wee come from the old maspha to the new , from the thought of a carnall kingdome in all felicitie , vnto the expectation of a crowne of spiri●… glory , ( as the new testamen●… teacheth vs , ) and seeing that that is the sum ●…ope of all , euen ●…itherto hath god helped vs. l. vives . b●… ) disobedience ] for being commanded by samuel from god , to kill all the amalechites 〈◊〉 and beast , hee tooke agag the king aliue , and droue away a multitude of cattle . 〈◊〉 lappe of his coate ] diplois is any double garment . ( c ) the lord hath rent ] shall rend , ●…us : but , hath rent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is in the lxx . ( d ) the vaile ] the vaile that moi●…●…ed ●…ed his face , was a tipe of that where-with the iewes couer their hearts , vntill they bee 〈◊〉 . . corinth . . ( e ) astone ] iosephus saith , that hee placed it , at charron , and called 〈◊〉 . lib. . ( f ) the two maspha's ] maspha the old stood betweene the tribes of gad 〈◊〉 ▪ hier. de loc . hebraic . there is another in the tribe of iuda , as you goe north-ward 〈◊〉 ●…lia , in the confines of eleutheropolis . maspha is , contemplation , or speculation . the 〈◊〉 write it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . promises made vnto dauid , concerning his sonne : not fulfilled in salomon : but in christ. chap. . now must i relate gods promises vnto dauid , sa●…ls successor ( which change ●…gured the spirituall & great one , which all the scriptures haue relation 〈◊〉 ●…cause it concerneth our purpose . dauid hauing had continuall good for●…●…ed to build god an house , namely that famous and memorable 〈◊〉 〈◊〉 salomon built after him . while this was in his thought , nathan came 〈◊〉 from god , to tell him what was his pleasur●… : wherein , when as god had 〈◊〉 dauid should not build him an house , and that he had not comman●… 〈◊〉 〈◊〉 time to build him any house of cedar : then hee proceedeth thus ▪ 〈◊〉 〈◊〉 dauid , that thus saith the lord : i tooke thee fro●… the sheep-●…e , to 〈◊〉 〈◊〉 my people israell : and i was with thee where-so-euer thou walked , a●… 〈◊〉 〈◊〉 all thine enimies out of thy sight , and giuen thee the glory of a mighty m●…n 〈◊〉 . i will appoint a place for my people israell , and will plant it , it shall dwell 〈◊〉 , 〈◊〉 mooue no more , nor shall wicked people trouble them any more , as 〈◊〉 〈◊〉 ●…ne , since i ( a ) appointed iudges ouer israell . and i will giue thee rest from all thine enemies , and the lord telleth thee also that thou shalt make him an house . it shall be when thy dayes bee fulfilled , and thou sleepest with thy fathers , then will i set vp thy seede after thee , euen hee that shall proceed from thy body , and will prepare his kingdome . he shall build an house for my name , and i will direct his throne for euer . i will be his father , and hee shall be my sonne : if hee sinne i will chasten him with the rod of men , and with the plagues of the children of men . but my mercy will i not remooue from him , as i remooued it from saul , whom i haue reiected . his house shall be faithfull , and his kingdome eternall before mee : his throne shall bee established for euer . hee that holdeth his mighty promise fulfilled in salomon , is far-wide . for marke how it lyeth . he shall build me an house , salomon did so : and this he marketh : but , his house shall bee faithfull and his kingdome eternall before mee : what is this ? this hee marketh not . well let him goe to salomons house , and see the flocks of strange idolatrous women , drawing this so wise a king into the same depth of damnation with them : doth he see it ? thē let him neither think gods promises false , nor his prescience ignorant of salomons future peruersion by idolatry . we neede neuer doubt here , nor runne with the giddy brained iewes to seeke had i wist , and to finde one in whom these may bee fulfilled , wee should neuer haue seene them fulfilled , but in our christ , the sonne of dauid in the flesh . for they know well inough ; that this sonne of whom these promises spake , was not salomon : but ( oh wondrous blindnesse of heart ! ) stand still expecting of another to come , who is already come , in most broad and manifest apparance . there was some shadow of the thing to come in salomon , 't is true , in his erection of the temple , and that laudable peace which he had in the beginning of his reigne , and in his name , ( for salomon is , a peace-maker ) : but he was ( b ) onely in his person a shadow , but no presentation of christ our sauiour , & therfore some things are written of him that concerne our sauiour ; the scripture including the prophecie of the one , in the historie of the other . for besides the bookes of the kings & chronicles y● speake of his reigne , the . psalme is entitled with his name . wherein there are so many things impossible to bee true in him , and most apparant in christ , that it is euident that he was but the figure , not the truth it selfe . the bounds of salomons kingdome were knowne , yet ( to omit the rest ) that psalme saith ; hee shall reigne from sea to sea , and from the riuer to the lands end . this is most true of christ. for hee began his reigne at the riuer , when iohn baptized and declared him , and his disciples acknowledged him , calling him lord and maister . nor did salomon begin his reigne in his fathers time ( as no other of their kings did ) but onely to shew that hee was not the ayme of the prophecie , that said , it shall bee when thy dayes are fulfilled , and that thou sleepest with thy fathers , then will i set vp thy seede after thee , and prepare his kingdome . why then shall wee lay all this vpon salomon , because it is sayd , hee shall build mee an house ; and not th●… rather vnderstand , that it is the other peace-maker that is spoaken of , who is not promised to be set vp before dauids death ( as salomon was ) but after , according to the precedent text ? and though christ were neuer so long ere hee came , yet comming after dauids death , all is one : hee came at length as he was promised , and built god the father an house , not of timber and stones , but of liuing soules , wherein wee all reioyce . for to this house of god , that is , his faithfull people , saint paul saith , the temple of god is holy , which you are . l. vives . i appointed ( a ) iudges ] israell had thirteene iudges in three hundred and seauentie yeares , from othoniel to samuel who annointed saul : and during that time , they had variable for●… in their warres . ( b ) onely in ] hee was a figure of christ , in his peaceable reigne , and ●…ding of the temple : but hee was not christ him-selfe . a prophecie of christ in the eighty eight psalme , like vnto this of nathan in the booke of kings . chap. . the eighty eight psalme also , intitled , an ( a ) instruction to ethan the israelite , reckoneth vp the promises of god vnto dauid , and there is some like those of n●…n , as this : i haue sworne to dauid my seruant , thy seede will i establish for euer : ●…s : then spakest thou ( b ) in a vision vnto thy sonnes and said , i haue laid helpe 〈◊〉 ●…e mighty one : i haue exalted one chosen out of my people . i haue found dauid 〈◊〉 ●…ant , with my holy oyle haue i annoynted him . for mine hand shall helpe him , and 〈◊〉 ●…me shall strengthen him . the enemy shall not oppresse him , nor shall the wicked 〈◊〉 . but i will destroy his foe before his face , and plague them that hate him . my 〈◊〉 ●…d mercy shall bee with him , and in my name shall his horne bee exalted . i will 〈◊〉 〈◊〉 hand in the sea , and his right hand in the flouds , hee shall call vpon mee , thou ●…t 〈◊〉 father , my god , and the rocke of my saluation . i will make him my first borne , 〈◊〉 then the kings of the earth : my mercy will i keepe vnto him for euer , and my 〈◊〉 shall stand fast with him . his seede shall endure for euer , and his throne as the 〈◊〉 ●…f heauen . ( c ) all this is meant of christ vnder the type of dauid , be●…●…hat from a virgin of his seede christ tooke man vpon him : 〈◊〉 ●…olloweth it of dauids sonnes , as it doth in nathans words , meant pro●…●…f salomon ; hee sayd there : if they sinne i will ( d ) chasten them with the 〈◊〉 ●…f men , and with the ( e ) plagues of the sonnes of men : ( that is , correctiue ●…ons ) but my mercy will i not remooue from him . where-vpon it is sayd . t●…ot mine annointed , hurt them not : and now heere in this psalme ( speak●… 〈◊〉 the mysticall dauid ) hee saith the like : if his children forsake my lawe , ●…lke not in my righteousnesse , &c. i will visite their transgression with rodds 〈◊〉 ●…eir iniquities with stroakes : yet my mercy will i not take from him . hee 〈◊〉 ●…ot from them , though hee speake of his sonnes , but from him , which being ●…ll marked , is as much : for there could no sinnes bee found in christ , 〈◊〉 ●…urches head , worthy to bee corrected of god : with , or without re●…ion of mercy , but in his members , that is his people : wherefore in the 〈◊〉 it is called his sonne , and in this psalme , his childrens , that wee might 〈◊〉 all things spoken of his body , hath some reference vnto him-selfe ; 〈◊〉 that when saul persecuted his members , his faithfull , hee sayd from 〈◊〉 , saul , saul , why persecutest thou mee ? it followeth in the sayd psalme : ●…enant will i not breake , nor alter the thing i haue spoaken , ' i haue sworne 〈◊〉 my holynesse : that ( f ) if i faile dauid : that is , i will not faile dauid : 〈◊〉 scriptures vsuall phrase , that he will not faile in , he addeth , saying : 〈◊〉 〈◊〉 shall remaine for euer , and his throne shall bee as thee sunne before mee : 〈◊〉 〈◊〉 the moone , and as a faithfull witnesse in heauen . l. vives . an instruction . ( a ) to ethan the israelite ] the ezraite ] saith the hebrew . hierome . this psalme is spoken by many mouthes from the father to the sonne , and the sonne to the father , and the church , the prophet him-selfe , or the apostles . ( b ) in a vision ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( c ) a●… this ] a diuersity of reading all to one end . ( d ) chasten them ] i thinke it is meant of the wa●… that often plague the nations . ( e ) plagues ] all the discommodities , that befall man. ( f ) if i faile ] a negatiue phrase often vsed in the scriptures . as psal. . vers . . of diuerse actions done in the earthly hierusalem , and the kingdome , differing from gods promises , to shew that the truth of his words concerned the glory of another kingdome , and another king. chap. . now after the confirmation of all these promises , least it should bee thought that they were to be fulfilled in salomon ( as they were not ) the psalme addeth : thou hast cast him off , and brought him to nothing . so did he indeed with salomons kingdome in his posterity , euen ( a ) vnto the destruction of the earthly hierusalem , the seat of that royalty , & vnto the burning of that temple that salomon built . but yet least god should be thought to faile in his promise , he addeth : thou hast deferred thine annointed : this was not salomon , nor dauid , if the lords annointed were deferred , for though all the kings that were consecrated with that mysticall chrysme , were called annointed , from saul their first king : ( for so dauid calleth him ) yet was there but one true annointed whom all these did prefigure , who ( as they thought that looked for him in dauid , or salomon ) was deferred long , but yet was prepared to come in the time that god had appointed . what became of the earthly hierusalem in the meane time where hee was expected to reigne , the psalme sheweth , saying : thou hast ouer-throwne thy seruants couenant , prophaned his crowne , and cast it on the ground . thou hast pulled downe his walles , and laid his fortresses in ruine . all passengers doe spoile him , hee is the scorne of his neighbours : thou hast set vp the right hand of his foes , and made his enemies glad . thou hast turned the edge of his sword , and giuen him no helpe in battaile . thou hast dispersed his dignity , and cast his throne to the ground . thou hast shortned the dayes ( b ) of his reigne , and couered him with shame . all this befell hierusalem the bond-woman , wherein neuerthelesse some sonnes of the free-woman reigned in the time appointed : hoping for the heauenly hierusalem in a true faith , beeing the true sonnes thereof in christ. but how those things befell that kingdome , the historie sheweth vnto those that will read it . l. vives . vnto the ( a ) destruction ] . kings . ( b ) of his reigne ] the vulgar , and the greeke , say , of his time : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the substance of the people of god who were in christ in the flesh : who onely had power to redeeme the soule of man from hell . chap. . after this , the prophet beginneth to pray : yet is this prayer a prophecie also : lord how long wilt thou turne away ? ( thy face ) for euer ? as is said else-where : h●… long wilt thou turne thy face from mee : some bookes read it in the ( a ) passiue , but it may bee vnderstood of gods mercy also , in the a●…iue : for euer , that is , vnto the end : which end , is the last times , when that nation shall beleeue in christ , before which time it is to suffer all those myseries that hee bewaileth . wherefore it followeth : shall thy 〈◊〉 burne like fire ? o remember of what i am ; my substance . heere is nothing fitter to bee vnderstood , then iesvs , the substance of this people : for hence hee had his flesh . didst thou create the children of men in vaine ? vnlesse there were one sonne of man , of the substance of israel , by whome a multitude should bee saued , they were all created in vaine indeede : for now all the seede of man is fallen by the first man from truth to vanitie : man is like to vanitie ( saith the psalme ) his dayes vanish like a shadowe . yet did not god create all 〈◊〉 in vaine , for hee freeth many from vanitie by christ the media●… his sonne , and such as hee knoweth will not bee freed , hee maketh vse of , to the good of the free , and the greater eminence of the two citties : thus is there good reason for the creation of all reasonable creatures . it followeth . what man liueth that shall not see death ? or shall free his soule 〈◊〉 the hand of hell ? why none but christ iesvs the substance of israell , and the sonne of dauid : of whome the apostle saith : who beeing ●…ysed from death , dyeth no more : death hath no more dominion ouer him . ●…or hee liueth and shall not see death , but freed his soule from the hand of 〈◊〉 , because hee descended into the lower parts to loose some ( b ) 〈◊〉 the bonds of sinne : by that power that the euangelist recordeth of 〈◊〉 . i haue power to laye downe my soule , and i haue power to take it vppe 〈◊〉 ▪ l vives . in ( a ) the passiue ] so readeth not the vulgar : but in the actiue . the greekes indeede 〈◊〉 it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wilt thou bee turned away . ( b ) from the bonds ] the bonds of hell , say 〈◊〉 ●…kes , making this earth an hell vnto christ , beeing descended from heauen : but 〈◊〉 〈◊〉 reading is better . another verse of the former psalme , and the persons to whome it belongeth . chap. . the residue of this psalme , in these wordes : lord where are thy olde mercies which thou sworest vnto dauid in thy truth ? lord remember the 〈◊〉 of thy seruants , ( by many nations that haue scorned them , ) because they 〈◊〉 ●…oached the foote-steps of thine annointed : whether it haue reference 〈◊〉 〈◊〉 israelites that expected this promise made vnto dauid , or to the spiri●…●…sraelites the christians , it is a question worth deciding . this was written or spoaken in the time of ethan , whose name the title of the psalme beareth : which was also in dauids reigne , so that these words : lord where are thine old mercies which thou swarest vnto dauid in thy truth , could not then bee spoaken , but that the prophet bare a type of some-what long after to ensue , to wit at such time as the time of dauid wherein those mercies were promised , might seeme ancient . it may further bee vnderstood , ( b ) because that many nations , that persecuted the christians , cast them in the teeth with the passion of christ , which hee calleth his change , to witte beeing made immortall by death . christs change also in this respect may bee a reproach vnto the israelites , because they expected him , and the nations onely receiued him , and this the beleeuers of the new testament reproche them for , who continue in the olde : so that the prophet may say , lord remember the reproache of thy seruants , because heere-after ( god not forgetting to pitty them ) they shall beleeue also . but i like the former meaning better : for the words , lord remember the reproach of thy seruants , &c. cannot bee sayd of the enemies of christ , to whome it is a reproche , that christ left them and came to the nations : ( such iewes are no seruants of god ) but of them onely , who hauing endured great persecutions for the name of christ , can remember that high kingdome promised vnto dauids seede , and say in desire thereof , knocking , seeking , and asking , where are thine olde mercies lord which thou swaredst vnto thy seruant dauid ? lord remember , &c. because thine enemies haue held thy change a destruction , and vpbraided it in thine annointed . and what is , lord remember , but lord haue mercy , and for my pacience , giue mee that height which thou swarest vnto dauid in thy truth ? if wee make the iewes speake this , it must bee those seruants of god , that suffered the captiuity in babilon , before christs comming , and knew what the change of christ was , and that there was no earthly nor transitory felicitie to bee expected by it , such as salomon had for a few yeares , but that eternall and spirituall kingdome , which the infidell nations not apprehending as then , cast the change of the annointed in their dishes , but vnknowinglie , and vnto those that knew it . and therefore that last verse of the psalme , ( blessed bee the lord for euer-more , amen , amen : ) agreeth fitly inough with the people of the celestiall hierusalem : place them as you please , hidden in the old testament , before the reuelation of the new , or manifested in the new , when it was fully reuealed . for gods blessing vpon the seede of dauid , is not to bee expected onely for a while , as salomon had it , but for euer , and therefore followeth , amen , amen . the hope confirmed , the worde is doubled . this dauid vnderstanding in the second of the kings , ( whence wee digressed in this psalme ) saith : thou hast spoken of thy seruants house for a great while . and then a little after : now therefore begin & blesse the house of thy seruant for euer , &c. because then hee was to beget a sonne , by whome his progenie should descend vnto christ , in whome his house and the house of god should bee one , and that eternall . it is dauids house , because of dauids seede , and the same is gods house , because of his temple , built of soules and not of stones , wherein gods people may dwell for euer , in , & with him , and he for euer in , and with them , he filling them , and they being full of him : god being all in all , their reward in peace and their fortitude in warre : and whereas nathan had said before : thus saith the lord , shalt thou beuild me an house ? now dauid saith vpon that : thou o lord of hostes , the god of israel , hast reuealed vnto thy seruant saying , i will build thee an house . this house do wee build , by liuing well , and the lord by giuing vs power to liue well , for , vnlesse the lord build the house , their labour is 〈◊〉 lost that build it . and at the last dedication of this house , shall the word of the lord bee fulfilled , that nathan spoke saying : i will appoynt a place for my people israel , and will plant it , and it shall dwell by it selfe , and be no more moued , nor shall the 〈◊〉 people trouble it any more , as it hath done since the time that i appoynted iudge●… 〈◊〉 ●…y people israel . l. vives . the time of ( a ) ethan . ] ethan , and asaph were players vpon the brazen cymballs before the arke , in dauids time . chronicles . . the greeke and the latine call ethan an israe●… , but i thinke he was rather an iezraelite , of the towne of iezrael in the tribe of iudah and the borders of isacher betweene scythopolis , and the legion , or an ezraite , of ezran in the trib●… of assur . howsoeuer he was , hierome out of the hebrew , calleth him an ezrait . but 〈◊〉 question he was not called an israelite , for no man hath any such peculiar name from his generall nation . ( b ) because that many . ] there is a diuersity of reading in some other bookes , but not so good as this we follow . whether the truth of the promised peace may be ascribed vnto salomons time . chap. . he that looketh for this great good in this world , is far wrong . can any one ●…nd the fulfilling of it vnto salomons time ? no , no , the scriptures com●… it exellently , as the figure of a future good . but this one place , the wicked 〈◊〉 〈◊〉 trouble it any more , dissolueth this suspicion fully : adding this further , 〈◊〉 〈◊〉 〈◊〉 done since the time that i appoynted iudges ouer my people israel , for the 〈◊〉 began to rule israel before the kings , as soone as euer they had attayned 〈◊〉 ●…d of promise : and the wicked , that is the enemy ; troubled them sore , and 〈◊〉 was the chance of warre , yet had they longer peace in those times then 〈◊〉 ●…ey had in salomons , who raigned but fourty yeares , ●…or vnder iudge aod , 〈◊〉 ●…d eighty yeares peace . salomons time therefore cannot bee held the fulfil●… of those promises : and much lesse any kings besides his , for no king had ●…ce that hee had : nor any nation euer had kingdome wholly acquit from 〈◊〉 of foe , because the mutability of humane estate can neuer grant any 〈◊〉 an absolute security from all incursions of hostility . the place therefore 〈◊〉 this promised peace is to haue residence , is eternall : it is that heauenly ●…alem , that free-woman where the true israel shall haue their blessed a●… the name importeth ; hierusalem , ( a ) that is , beholding god : the desire 〈◊〉 reward must beare vs out in godlynesse , through all this sorrowfull ●…ge . l. vives . hierusalem . ( a ) that is . ] hierome saith it was first called iebus : then , salem : thirdly hierusalem , and 〈◊〉 aelia . salem , is peace : as the apostle saith vnto the hebrewes : hierusalem the vision of peace . this was that salem wherein melchisedech raigned . ioseph and hegesip . it was called aelia , of aelius adrian the emperor that repayred it after the destruction by titus , in emulation of his auncestors glory . the gentiles called it both solymae , solymi , and hierusalem . some draw that solymi , from the pisidians in lycia , called of old , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some from the solymi , a people of pontus in asia , who perished ( as eratosthenes writeth ) with the peleges and bebricians , eupolemus ( as eusebius saith ) deriued the name solymi , from salomon , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salomons temple , and some thinke homer called it so : but iosephus ( lib. . ) saith it was called solyma in abrahams time , and when dauid had built a tower in it ( the iebuzites hauing taken it before ) and fortified it , it was named hierosolyma , for the hebrewes call a fortification hieron , but it was rather called iebus after it was called salem , then before , for it is held that melchisedech built it , and he called it salem . and the canaanites , whose king he was , dwelt therein : and he was otherwise called the iust king ( saith hegesippus : ) for so was he named after his father , yet hierome ( de loc . hebraic , & ad damas. ) saith that salem was not hierusalem , but another citty in the country of sychem ( a part of chanaan ) where the ruines of melchisedechs palace are yet to be seene , as the memories of a most ancient and magnificent structure . i omit to relate whence strabo deriueth the originall of hierusalem , out of moyses : for strabo was neuer in chanaan . i omit those also that say that hierusalem was luz , and bethel , bethel , being a village long after it , as i said before . of dauids endeuours in composing of the psalmes . chap. . gods citty hauing this progresse , dauid raigned first in the tipe therof , the terrestrial hierusalem : now dauid had great skil in songs , and loued musike , not out of his priuat pleasure , but in his zealous faith : whereby , in the seruice of his ( and the true ) god in diuersity of harmonious and proportionat sounds , hee mistically describeth the concord and vnity of the celestiall citty of god , composed of diuers particulars . al his prophecies ( almost ) are in his psalmes . a hundred and fifty whereof , that which wee call the booke of psalmes , or the psalter , contayneth . of which , ( b ) some will haue them onely to be dauids , that beare his name ouer their title . some thinke that onely they that are intitled , each peculiarly a psalme of dauid , ar●… his : the rest , that are intitled to dauid , were made by others , and fitted vnto his person . but this our sauiour confuteth , his owne selfe : saying that dauid called christ in the spirit his lord : cyting the hundreth and tenth psalme that beginneth thus : the lord sayd vnto my lord , sit thou on my right hand vntill i make thine enemies thy foote-stoole . now this psalme is not entituled , of dauid , but to dauid as many more are . but i like their opinion best that say hee made all the . entitling them sometimes with other names , and those pertinent vnto some prefiguration or other , and leauing some others vntituled at all , as god pleased to inspire these darke misteries , and hidden varieties ( all vsefull how-so-euer ) into his minde . nor is it any thing against this that wee read the psalmes of some great prophets that lined after him , vpon some of his psalmes , as if they were made by them , for the spirit of prophecy might aswel foretel him their names , as other maters that ●…tained to their persons , as the reigne of king iosias was reuealed vnto a prophet , who fore-told of his doings , and his very name about three hundred of yeares before it came to passe . l. vives . diuersity of ( a ) harmonious and. ] the seuerall ●…nstruments vsed in this harmony are rehersed . . chron. . augustine , ( in proaem quinquag . ) saith of the instrument called the 〈◊〉 , that it is fit ●…or celestiall harmony , and to be vsed in matters diuine , because the 〈◊〉 of it in the tuning do all ascend vpwards ( b ) some will. ] iames perez , my countryman , who wrote the last ( not so eloquent as learned ) large commentaries vpon the psalmes , in the beginning of them disputeth a while about the authors of the psalmes , and affirmeth that the iewes neuer made question of it before origens time : but all both wrot and beleeued 〈◊〉 dauid wrot them all . but when origen began with rare learning and delicate wit to draw all the propheticall sayings of the old-testament vnto christ already borne , hee made the iewes runne into opinions farre contrarying the positions of their old maisters , and fall to dep●…ing of the scriptures in all they could , yet were there some hebrewes afterwards that held as the ancents did , that dauid was the onely author of all the psalmes : some againe held that he made but nine : and that other prophets wrot the rest , viz. some of the sonnes of corah ethan asaph or idythim . those that haue no titles they do not know whose they are , onely they are the workes of holy men they say . marry rabby salomon , ( that impudent rabbine ) maketh tenne authors of the psalmes : melchisedech , abraham , moyses , the sonnes of chora , dauid , salomon , asaph , ieduthim , and ethan : but origen , ambrose , hillary , augustine and cas●… make dauid the author of them all ; vnto whome iames perez agreeth , confirming it for the trueth by many arguments : read them in him-selfe , for the bookes are common , i 〈◊〉 hieromes words to sophronius , and cyprians , concerning this poynt , let this suffice at this 〈◊〉 ( c ) to dauid . ] so is the greeke indeed : but i haue heard diuers good hebraicians s●…y that the hebrewes vse the datiue case for the genitiue . ( d ) as the raigne . ] . kings . . whether all things concerning christ and his church in the psalmes ; be to be rehearsed in this worke . chap. . i see my reader expecteth now , that i should deliuer all the prophecies concer●… christ and his church contayned in the psalmes . but the abundance 〈◊〉 , rather then the want , hindreth me from explaning all the rest as i haue 〈◊〉 , and as the cause seemes to require . i should be too tedious , in reciting 〈◊〉 ▪ 〈◊〉 feare to choose any part , least some should thinke i had omitted any that 〈◊〉 more necessary . againe , another reason is , because the testimony wee 〈◊〉 is to be confirmed by the whole body of the psalter , so that though all 〈◊〉 affirme it yet nothing may contrary it : least wee should otherwise seeme ●…ch out verses for our purpose , like ( a ) parcells of some po●…●…hose ●…hose intent concerneth a theame far different . now to shew this testimo●… one in euery psalme of the booke , wee must expound the psalme : 〈◊〉 to do , how great a worke it is , both others and our volumes wherein wee 〈◊〉 done it , do expressly declare , let him that can and list , read those , and there ●…ll see how abundant the prophecies of dauid concerning christ , and of his church were namely concerning that celestiall king , and the citty which hee builded . l. vives . like ( e ) parcells ] centones are peeces of cloath of diuerse colours ; vsed any way , on the back , or on the bedde . cic. cato maior . sisenna , c. caesar. metaphorically it is a poeme patched out of other poems by ends of verses , as homero-centon , and uirgilio-centon , diuerse , made by proba , and by ausonius . ( b ) retrograde poeme ] sotadicall verses : that is verses backward and forwards , as musa mihi causas memora , quo numine laesa : & , laeso numine quo memora causas mihi musa . sotadicall verses may bee turned backwards into others also : as this iambick : pio precare thure caelestum numina : turne it , numina caelestum thure precare pi●… : it is a p●…ntameter . they are a kinde of wanton verse ( as quintilian saith ) inuented , saith strabo , or rather vsed ( saith diomedes ) by sotades , whome martiall calleth gnidus : some of augustines copies read it , a great poeme , and it is the fitter , as if one should pick verses out of some greater workes concerning another purpose , and apply them vnto his owne , as some centonists did , turning uirgils and homers words of the greekes and troyan warres , vnto christ and diuine matters : and ausonius turneth them vnto an epithalamion . of the fortie fiue psalme ▪ : the tropes , and truths therein , concerning christ and the church . chap. . for although there be some manifest prophecies , yet are they mixed with figures ; putting the learned vnto a great deale of labour , in making the ignorant vnderstand them , yet some shew christ and his church at first sight ( though we must at leisure expound the difficulties that we finde therein : ) as for example . psal. . mine heart hath giuen out a good word : i dedicate my workes to the king. my tongue is the pen of a ready writer : thou fairer then the children of men , gr●… is powred in thy lippes , for god hath blessed thee for euer . girde thy sworde vpon thy ●…high , thou most mighty : proceede in thy beauty and glory : and reigne prosperouly because of thy truth , thy iustice and thy gentlenesse : thy right hand shall guide thee wondrously : thine arrowes are sharpe ( most mighty ) against the hearts of the kings enemies : the people shall fall vnder thee . thy throne o god is euer-lasting , and the scepter of thy kingdome , a scepter of direction : thou louest iustice , and hatest iniquitie : therefore god euen thy god hath annoynted thee with oyle of gladnesse aboue thy fellowes . all thy garments smell of myrrhe , alloes and cassia , from the i●…ry palaces , wherein the kings daughters had made thee gl●…d , in their honour . who is so dull that he discerneth not christ our god , in whome we beleeue , by this place ? hearing him called god , whose throne is for euer , and annoyn●…d by god , not with visible but with spirituall chrisme : who is so barbarously ignorant in this immortall and vniuersall religion , that hee heareth not that christs name commeth of chrisma , vnction ? heere wee know christ , let vs see then vnto the types : how is hee father then vnto the sonnes of men ? in a beauty farre more amiable then that of the body . what is his sword , his shaftes , &c. all these are tropicall characters of his power : and how they are all so , let him that is the subiect to this true , iust , and gentle king , looke to at his leasure . and then behold his church , that spirituall spouse of his , and that diuine wed-locke of theirs : here it is : the queene stood on thy right hand , her ●…lothing was of gold embrodered with diuers collours . hea●…e oh daughter , and 〈◊〉 , attend , and forget thy people and thy fathers house . for the king taketh pleasure in thy beauty : and hee is the lord thy god. the sonnes of tyre shall adore him 〈◊〉 guifts , the ritch men of the people shall ●…ooe him with presents . the kings daughter 〈◊〉 all glorious within , her cloathing is of wrought gold . the virgins shal be brought after her vnto the king , and her kinsfolkes and companions shal follow her , with ioy and gladnesse shal they be brought , and shall enter into the kings chamber . instead of fathers 〈◊〉 shalt haue children , to make them princes through out the earth . they shal remember thy name o lord from ( a ) generation to generation ; therefore shall their people giue ●…ks vnto thee world without end . i doe not think any one so besotted as to thinke this to be meant of any personal woman : no , no , she is his spouse to whō it is said : thy throne , o god , is euerlasting ; and the scepter of thy kingdome a scepter of direction . 〈◊〉 hast loued iustice and hated iniquity , therefore the lord thy god hath annointed 〈◊〉 ●…ith the oyle of gladnesse before thy fellowes : namely christ before the christi●… ▪ for they are his fellowes of whose concord out of all nations , commeth this queene , as an other psalme saith : the citty of the great king , meaning the spirituall syon : syon is speculation : for so it speculateth the future good that it is to receiue , and thither directeth it all the intentions . this is the spirituall ierusalem , whereof wee haue all this while spoken , this is the foe of that deuillish babilon , hight confusion , and that the foe of this . yet is this city , by regeneration , freed from the babilonian bondage , and passeth ouer the worst king for the best that euer was , turning from the deuill and comming home to christ : for which it is sayd , forget thy people , and thy fathers house , &c. the israelites , were a part of thi●… ●…tty in the flesh , but not in that faith : but became foes both to this great 〈◊〉 queene . christ was killed by them , and came from them , to ( b ) those 〈◊〉 ●…euer saw in the flesh . and therefore our king saith by the mouth of the 〈◊〉 in another place : thou hast deliuered me from the contentions of the people , 〈◊〉 me the head of the heathen : a people whom i haue not knowne , hath serued 〈◊〉 assoone as they heard me , obeyed me . this was the gentiles who neuer 〈◊〉 ●…rist in the flesh , nor hee them . yet hearing him preached they beleeued 〈◊〉 ●…astly , that he might well say : as soone as they heard me , they obeyed mee : for 〈◊〉 ●…es by hearing . this people , conioyned with the true israell , both 〈◊〉 〈◊〉 and spirit , is that citty of god , which when it was onely in israell , brought 〈◊〉 ●…hrist in the flesh : for thence was the virgin mary , from whom christ 〈◊〉 our man-hood vpon him . of this cittie , thus saith another psalme . ( c ) 〈◊〉 ●…ll call it , our mother sion : he became man therein , the most high hath founded 〈◊〉 was this most high , but god ? so did christ found her in his patriarchs 〈◊〉 ●…hets , before he tooke flesh in her , from the virgin mary . seing therefore 〈◊〉 prophet so long agoc said that of this citty which now we behold come 〈◊〉 〈◊〉 : in steed of fathers thou shal haue children , to make them princes ouer all the 〈◊〉 so hath shee when whole nations and their rulers , come freely to con●… 〈◊〉 proffesse christ his truth for euer and euer ) then without all doubt , there 〈◊〉 〈◊〉 ●…ope herein , how euer vnderstood , but hath direct reference vnto these 〈◊〉 stations . l. vives . 〈◊〉 ( a ) generation ] so read the . whom augustine euer followeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this reduplication is very emphaticall in the hebrew . ( b ) to those that hee neuer ] christ while hee was on the earth neuer came , nor preached in any nation but israell . nor matter●… 〈◊〉 tha●… some few gentiles came vnto him , wee speake here of whole nations . ( c ) men shall call it ] the seauenty read it thus indeed but erroneously as hierome noteth in psalm . for they had written it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is sion ? which reading , some conceyuing not , reiected , and added 〈◊〉 reading it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an other si●…n , and that the rather because it followeth , hee was made man therein . but the vulgar followeth the hebrew , and reads it with an interrogation . of the references of the . psalme vnto christs priest-hood : and the . vnto his passion . chap. . for in that psalme that ( as this calleth christ a king ) enstileth him a priest , beginning : the lord said vnto my lord , sit thou at my right hand vntill i make thine enemies thy foote-stoole : we beleeue that christ sitteth at gods right hand , but we see it not : nor that his enemies are all vnder his feete ( which ( a ) must appeare in the end , and is now beleeued , as it shall hereafter bee beheld ) : but then the rest : the lord shall send the rod of thy power out of sion , be thou ruler amidst thine enemies . this is so plaine that nought but impudence it selfe can contradict it . the enemies themselues confesse that the law of christ came out of sion , that which we call the ghospell , and auouch to be the rod of his power . and that he ruleth in the midst of his enemies , themselues , his slaues , with grudging , and fruitlesse gnashing of teeth , doe really acknowledge . furthermore : the lord sware and will not repent , ( which proues the sequence eternally established ) thou art a priest for euer after the order of melchisedech . the reason is , aarons priest-hood and sacrifice is abolished , and now in all the world vnder christ the priest , wee offer that which melchisedech brought forth when hee blessed abraham : who doubteth now of whom this is spoken ? and vnto this manifestation are the other tropes of the psalme referred , as wee haue declared them peculiarly in our sermons , and in that psalme also wherein christ prophecieth of his passion by dauids mouth , saying , they perced my hands and my feete : they counted all my bones , and stood gazing vpon me . these words are a plaine description of his posture on the crosse , his nayling of his hands and feete , his whole body stretched at length , and made a rufull gazing stock to the beholders . nay more : they parted my garments among them , they cast lots vpon my vesture . how this was fulfilled , let the ghospell tell you . and so in this , there are diuers obscurities , which not withstanding are all congruent with the maine , and scope of the psalme , manifested in the passion , chiefly seeing that those things which the psalme presaged so long before , are but now effected ( as it fore-told ) and euen now are opened vnto the eyes of the whole world . for it saith a little after : all the ends of the world shall remember themselues , and turne vnto the lord : all the kindreds of the earth shall worship before him for the kingdome is the lords , and he ruleth among the nations . l. vives . vvhich ( a ) ●…st apeare ] in the end , but now is onely beleeued . saint paul writeth much of it vnto the corynthians , and hebrewes . christs death and resurrection prophecied in psalme . . & . & . & . chap. . neither were the psalmes silent of his resurrectiō : for what is that of the third psalme : i laid me downe , and slept and rose againe , for the lord susteined me ? wil any one say that the prophet would record it for such a great thing , to sleepe , and to rise , but that he meaneth by sleepe , death , and by rising againe , the resurrection ? things that were fit to bee prophecied of christ ? this , in the . psalme is most plaine : for dauid in the person of the mediator , discoursing ( as hee vseth ) of things to come as if they were already past , ( because they are already past in gods predestination ( a ) and praescience ) saith thus . mine enemies speake euill of me saying , when shall he die , and his name perish ? and if he come to see , he speaketh lies , and his heart he apeth vp iniquity within him : and hee goeth forth , and telleth it , mine ene●… whisper together against me , and imagine how to hurt me . they haue spoken an vniust thing vpon me , shall not he that sleepeth , arise againe ? this is euen as much as if he had said , shall not he that is dead reuiue againe ? the precedence doth shew how they conspired his death , and how he that came in to see him , went for to bewray him to them . and why is not this that traitor iudas , his disciple ? now because hee 〈◊〉 they would effect their wicked purpose , to kill him , hee to shew the fondnesse of their malice in murdering him that should rise againe , saith these words : ●…ll not he that sleepeth , arise againe , as if hee said , you fooles , your wickednesse procureth but my sleepe . but least they should do such a villany vnpunished , hee meant to repay them at full : saying , my friend and familiar , whom i trusted , and who eate of my ●…ead , euen he hath ( b ) kicked at me : but thou lord haue mercy vpon me , raise me vp 〈◊〉 shall requite them . who is hee now that beholdeth the iewes beaten out of 〈◊〉 ●…nd , and made vagabonds all the world ouer , since the passion of christ , 〈◊〉 ●…ceiueth not the scope of this prophecy ? for he rose againe after they had 〈◊〉 , and repayed them with temporall plagues , besides those that hee re●… for the rest , vntill the great iudgement : for christ himselfe shewing his 〈◊〉 to the apostles by reaching him a peece of bread ; remembred this verse 〈◊〉 ●…alm , & shewed it fulfilled in himself , he that did eate of my bread , euē he hath 〈◊〉 ●…e , the words , in whom i trusted , agree not with the head but with the ●…ts properly : for our sauiour knew him well , before hand , when he sayd ( c ) 〈◊〉 is a diuell : but christ vsed to transferre the proprieties of his members 〈◊〉 ●…mselfe , as being their head , body and head being all one christ. and ther●… 〈◊〉 of the ghospell , i was hungry , and you gaue me to eate , hee expoundeth af●… thus : in that ( d ) you did it to one of these , you did it vnto me . he saith there●… ●…t he trusted in him , as the apostles trusted in iudas , when hee was 〈◊〉 apostle . now the iewes hope that their christ that they hope for 〈◊〉 ●…er die : and therefore they hold that the law and the prophets prefig●… 〈◊〉 〈◊〉 ours , but one that shal be free from all touch of death , whom they doe 〈◊〉 for ( and may doe , long inough ) . and this miserable blindnesse maketh 〈◊〉 take that sleepe and rising againe ( of which wee now speake ) in the literall sence , not for death , and resurrection . 〈◊〉 the . psalme confoundeth them , thus . my heart is glad , and my tongue re●… my flesh also resteth in hope , for thou wilt not leaue my soule in hell , nei●… 〈◊〉 thou suffer thine holy one to see corruption . what man could say 〈◊〉 〈◊〉 flesh rested in that hope that his soule should not bee left in hell , but 〈◊〉 presently to the flesh to saue it from the corruption of a carcasse , excepting him onely that rose againe the third day ? it cannot be said of dauid . the sixtie eight psalme saith also : our god is the god that ( e ) saueth vs , and the issues of death are the lords . what can bee more plaine ? iesus christ is the god that saueth vs : for iesus is a sauiour , as the reason of his name was giuen in the gospell , saying : hee shall saue his people from their sinnes : and seeing that his bloud was shed for the remission of sinnes , the enemies of death ought to belong vnto none but vnto him , nor could hee haue passage out of this life , but by death . and therefore it is said , vnto him belong the ( f ) issues of death ; to shew that hee by death should redeeme the world . and this last is spoken in an admiration , as if the prophet should haue sayd , such is the life of man , that the lord him-selfe leaueth it not , but by death ! l. vives . and ( a ) praescience ] some copies adde heere , quia certa erant , but it seemeeth to haue but crept in , out of some scholion . ( b ) kicked at me ] supplantauit me : taken vp mine heeles , as wrastlers doe one with another . allegorically it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to deceiue . ( c ) one of you ] the bruges copie hath : one of you shall betraye mee : and one of you is a deuill , both : they are two seuerall places in the gospell . iohn . . and iohn . . iudas is called a deuill , because of his deceitfull villanie . ( d ) in that you did it ] or , in as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( e ) that saueth vs ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a proper phrase to the greeke tongue , but vnordinary in the latine , vnlesse the nowne bee vsed , to say the god of saluation . ( f ) issues ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the obstinate infidelitie of the iewes , declared in the sixtie nine psalme . chap. . bvt all those testimonies and prefigurations beeing so miraculously come to effect , could not mooue the iewes : wherefore that of the sixty nine psalme was fulfilled in them : which speaking in the person of christ , of the accidents in his passion , saith this also among the rest : they gaue mee gall to eate , and when i was thirsty they gaue mee vinegar to drinke . and this banquet which they affoorded him , hee thanketh them thus for . let their table bee ( a ) a snare for them , and their prosperitie their ruine ; let their eyes bee blinded that they see not , and bend their backs for euer , &c. which are not wishes , but prophecies of the plagues that should befall them . what wonder then if they whose eyes are blinded , discerne not this , and whose backes are eternally bended , to sticke their aimes fast vpon earth : for these words being drawne from the literall sence and the body , import the vices of the minde . and thus much of the psalmes of dauid , to keepe our intended meane . those that read these and know them all already , must needes pardon mee for beeing so copious , and if they know that i haue omitted ought that is more concerning mine obiect , i pray them to forbeare complaints of me for it . l. vives . a ( a ) snare ] saint augustine calleth it heere , muscipula , a mouse-trappe . the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dauids kingdome : his merit , his sonne salomon . prophecies of christ in salomons bookes : and in bookes that are annexed vnto them . chap. . dauid , the sonne of the celestiall ierusalem , reigned in the earthly one , & was much commended in the scriptures , his piety and true humility so conquered his imperfections , that he was one of whom we might say , with him : blessed are th●…se whose iniquity is forgiuen and whose sinnes are couered . after him , his sonne sa●… reigned in all his kingdome , beginning to reigne ( as we said ) in his fathers 〈◊〉 ( a ) he beganne well but he ended badly : prosperity , the moath of wisdome , did him more hurt , then his famous and memorable wisdome it selfe , profited him . he was a prophet , as his workes , ( b ) namely the prouerbs , the canticles , and ecclesiastes , doe proue : all which are canonicall . but ecclesiasticus and the booke of wisdome , were onely called his , for some similitude betweene his stile , and theirs . but all the learned affirme them none of his , yet the churches of the west holds them of great authoritie , and hath done long : and in the booke of ( c ) wisdome is a plaine prophecie of christs passion : for his wicked murderers 〈◊〉 brought in , saying , let vs cercumuent the iust , for he displeaseth vs , and is contrary vnto our doings , checking vs for offending thee law , and shaming vs for our breach of discipline . hee boasteth himselfe of the knowledge of god , and calleth himselfe the ●…ne of the lord : hee is made to reprooue our thoughts , it ●…reeueth vs to looke vpon him , for his life is not like other mens : his waies are of another fashion . he 〈◊〉 vs triflers , and avoideth our waies , as vncleannesse : he commendeth the ends of 〈◊〉 iust , and boasteth that god is his father . let vs see then if he say true : let ●…ue what end he shall haue : if this iust man , be gods sonne , he will helpe him , 〈◊〉 deliuer him from the hands of his enemies : let vs examine him with rebukes 〈◊〉 ●…ments , to know his meekenesse , and to prooue his pacience . let vs condemne 〈◊〉 to a shamefull death , for he saith he shal be preserued . thus they imagine , 〈◊〉 ●…ay , for their malice hath blinded them . in ( d ) ecclesiasticus also is the fu●…●…th of the gentiles prophecied , in these words . haue mercy vpon vs , o 〈◊〉 god of all , and send thy feare amongst the nations : lift vppe thine hand 〈◊〉 the nations that they may see thy power : and as thou art sanctified in vs be●…●…em so be thou magnified in them before vs : that they may know thee as wee know 〈◊〉 that there is no god but onely thou o lord . this propheticall praier we see 〈◊〉 in iesus christ. but the scriptures that are not in the iewes canon , are 〈◊〉 ●…d proofes against our aduersaries . but it would be a tedious dispute , and 〈◊〉 farre beyond our ayme , if i should heere stand to referre all the prophe●… salomons three true bookes that are in the hebrew canon , vnto the truth 〈◊〉 christ and his church . although that that of the prouerbs , in the persons of the wicked : let vs lay waite for the iust without a cause , and swallow them vppe 〈◊〉 , 〈◊〉 they that goe downe into the pit , let vs raze his memory from earth , and take 〈◊〉 his ritch possession , this may easily and in few wordes bee reduced vnto christ , and his church : for such a saying haue the wicked husbandmen in his euangelicall parable : this is the heire , come let vs kill him , and take his ●…tance . in the same booke likewise , that which wee touched at before ●…g of the barren that brought forth seauen ) cannot bee meant but of 〈◊〉 church of christ , and himselfe , as those doe easilie apprehend 〈◊〉 snow christ to bee called the wisdome of his father ; the wordes are . wisdome hath built her an house , and hath hewen out her seauen pillers ▪ she h●…th killed her victualls , drawne her owne wine , and prepared her table . shee hath sent forth her maidens to crie from the higths , saying . he that is simple , come hether to me , and to the weake witted , she saith , come and eate of my bread , and drink of the wine that i haue drawne . here wee see that gods wisdome , the coeternall word built him an house of humanity in a virgins wombe , and vnto this head hath annexed the church as the members ; hath killed the victuailes , that is sacrificed the mattires , and prepared the table with bread and wine , ( there is the sacrifice of melchisedech : ) hath called the simple and the weake witted , for god ( saith the apostle ) hath chosen the weakenesse of the world , to confound the strength by . to whom notwithstanding is said as followeth : forsake your foolishnesse , that yee may liue ; and seeke wisdome , that yee may haue life . the participation of that table , is the beginning of life : for in eccelasiastes , where hee sayth : it is good ( e ) for man to eate and drinke , we cannot vnderstand it better then of the perticipation of that table which our melchisedechian priest instituted for vs the new testament . for that sacrifice succeeded all the old testament sacrifices , that were but shadowes of the future good : as we heare our sauiour speake prophetically in the fortieth psalme , saying : sacrifice and offring thou dist not desire , but a body hast thou perfited for me : for his body is offered and sacrificed now insteed of all other offrings and sacrifices . for ecclesiastes meaneth not of carnall eating and drinking in those wordes that he repeateth so often , as that one place sheweth sufficiently , saying : it is better to goe into the house of mourning then of feasting : and by and by after , the heart of the wise is in the house of mourning : but the heart of fooles is in the house of feasting . but there is one place in this booke , of chiefe note , concerning the two citties , and their two kings , christ and the deuill : woe to the land whose king is a child , and whose princes eate in the morning . blessed art thou , o land when thy king is the sonne of nobles , and thy princes eate in due time for strength and not for drunkennesse . here he calleth the deuill a child , for his foolishnesse , pride rashnesse , petulance , and other vices incident to the age of boyish youthes . but christ he calleth the sonne of the nobles , to wit , of the patriarches of that holy and free citty : for from them came his humanity . the princes of the former eate in the morning : before their houre , expecting not the true time of felicity , but wil hurry vnto the worlds delights , head-long : but they of the citty of christ expect their future beatitude , with pacience . this is for strength : for their hopes neuer faile them , hope ( saith saint paul ) shameth no man. all that hope in thee ( saith the psalme ) shall not be ashamed . now for the canticles , it is a certaine spirituall and holy delight in the mariage of the king and queene of this citty , that is , christ and the church . but this is all in mysticall figures , to inflame vs the more to search the truth and to delight the more in finding the appearance of that bridegrome to whom it is sayd there : truth hath loued thee , and of that bride , that receiueth this word , loue is in thy delights . i ommit many things with silence , to draw the worke towards an end . l. vives . he ( a ) beganne well ] augustine imitateth salust . in bello catil . ( b ) workes , namely ] iosephus affirmeth that he wrote many more . viz. fiue thousand bookes of songs , and harmonies : & three thousand of prouerbs and parables : for hee made a parable of euery plant from the isope to the cedar : and so did he of the beasts , birds and fishes : he knew the depth of nature , and discoursed of it all , god taught him bands , exterminations and amulets against the deuill , 〈◊〉 the good of man , and cures for those that were bewitched . thus saith iosephus ( c ) wisdome ] some say that philo iudaeus , who liued in the apostles time , made this booke : he was the apostles friend , and so eloquent in the greeke , that it was a prouerbe . philo either platonized 〈◊〉 plato philonized . ( d ) ecclesiasticus ] written by iesus the sonne of syrach , in the time of 〈◊〉 euergetes king of egipt , and of symon the high priest . ( e ) for man to eate ] the seauenty and vulgar differ a little here , but it is of no moment . of the kings of israel and iudah , after salomon . chap. . vve finde few prophecies of any of the hebrew kings after salomon , pertinent vnto christ or the church either of iudah or israel . for so were the two parts termed into which the kingdome after salomons death was diuided , for his sinnes , and in his sonne roboams time : the ten tribes that ieroboam , salomons seruant attained , beeing vnder samaria , was called properly israel ( although the whole nation went vnder that name ) & the two other iudah and beniamin , which remained vnder ierusalem , least dauids stocke should haue vtterly failed , were called iudah : of which tribe dauid was . but beniamin stuck vnto it , because saul , ( who was of that tribe ) had reigned there the next before dauid : these two ( as i say ) were called iudah , and so distinguished from israell , vnder which the other ten tribes remained subiect : for the tribe of leui , beeing the seminary of gods priests , was freed from both , and made the thirteenth tribe . iosephs tribe , being diuided into ephraim ; and manasses , into two tribes , whereas all the other tribes make but single ones a peece . but yet the tribe of leui was most properly vnder ierusalem because of the temple wherein they serued . vpon this diuision , roboan king of iudah , salomons sonne , reigned in ierusalem , and hieroboam , king of israel , whilom seruant to salomon , in samaria . and whereas roboa●… vould haue made warres vpon them for falling from him ; the prophet forbad him from the lord , saying ; that it was the lords deed . so then that it was no sinne either in the king or people of israel but the lords wil , that was herein fulfilled : which beeing knowne , both partes tooke vppe themselues , and rested : for they were onely diuided in rule , not in religion . how hieroboam infected his subiects with idolatry : yet did god neuer faile them in prophets , nor in keeping many from that infection . chap. . bvt hieroboam the king of israell , fell peruersly from god ( who had truely enthroned him as he had promised ) and fearing that the huge resort of all israel to hierusalem ( for they came to worship & sacrifice in the temple , according to the law ) might be a mean to with-draw the from him vnto the line of dauid ( their old king ) began to set vp idols in his own realme , and to seduce gods people by this damnable and impious suttlety , yet god neuer ceased to reproue him for it by his prophets , and the people also that obeied him and his successors in it for that time were the two great men of god , helias and his disciple heliseus . and when helias said vnto god : lord they haue staine thy prophets , and digged downe thine altars , and i onely am left and now they seeke my life : hee was answered that god had yet seauen thousand in israel that had not bowed downe the knee to b●…l . the state of israel and iudah vnto both their captiuities , ( which befell at different times ) diuersly altered . iudah vnited to israel : and lasty , both vnto rome . chap. . nor wanted there prophets in iudah ( that lay vnder ierusalem ) in all these successions : gods pleasure was still to haue them ready , to send out either for prediction of euents , or reformation of maners . for the kings of iuda did offend god also ( though in farre lesse measure then israel ) and deserued punishment , both they and their people . all their good kings haue their due commendations . but israel had not one good king from thence , but all were wicked , more or lesse . so that both these kingdomes , ( as it pleased god ) had their reuolutions of fortune , now prosperous , now aduerse , through forraine and ciuill warres , as gods wrath , or mercy was mooued : vntill at length , their sinnes prouoking him , he gaue them all into the hands of the chaldaeans , who led most part of them captiues into assyria , first the tenne tribes of israel , and then iudah also , destroying ierusalem , and that goodly temple : and that bondage lasted . years . and then being freed , they repaired the ruined temple , and then ( although many of them liued in other nations ) yet was the land no more diuided , but one prince onely reigned in ierusalem , and thether came all the whole land to offer and to celebrate their feasts at the time appointed . but they were not yet secure from all the nations , for then ( a ) came the romanes ▪ and vnder their subiection must christ come and finde his israel . l. vives . then ( a ) came ] pompey the great quelled them first , and made them tributaries to rome . cicero and antony being consulls . and from that time they were ruled by the romane presidents of syria , and prouosts of iudaea . that they paied tribute to the romanes , both prophane histories and that question in the ghospell ( is it lawfull to giue tribute vnto caesar ? ) doe witnesse . of the last prophets of the iewes , about the time that christ was borne . chap. . after their returne from babilon , ( at which time they had the prophets aggee , zacharie , and malachi , and esdras ) they had no more prophets vntill our sauiours birth , but one other zacharie , and elizabeth his wife : and hard before his birth , old symeon & anna , a widow , and iohn the last of all , who was about christs yeares , and did not prophecy his comming , but protested his presence ( a ) being before vnknowne . therefore saith christ , the prophets and the law prophecied vnto iohn . the prophecies of these fiue last , wee finde in the ghospell , where the virgin , our lords mother prophecied also before iohn . but these prophecies the wicked iewes reiect , yet an innumerable company of them did beleeue , and receiued them . for then was israel truely diuided , as was prophecied of old by samuel vnto saul : and avouched neuer to bee altered . but the reprobate iewes also haue malachie , aggee , zacharie and esdras in their canon , and they are the last bookes thereof : for their bookes are as the others , full of great prophecies : otherwise they were but few that wrote worthy of cannonicall authority . of these aforesaid i see i must make some abstracts to insert into this worke , as farre as shall concerne christ and his church : but that i may doe better in the next booke . l. vives . being ( a ) before vnknowne ] hee knew hee was come , but hee knew not his person yet , vntill the holy ghost descended like a doue , and god the father spake from heauen , then hee ●…w him , and professed his knowledge . the contents of the eighteenth booke of the city of god. . a recapitulation of the . bookes past ●…rning the two citties , continuing vnto the time of christs birth , the sauiour of the ●…ld . . of the kings and times of the earthly citty , correspondent vnto those of abraham . . what kings reigned in assiria and sicy●… , in the hundreth yeare of abrahams age , 〈◊〉 isaac was borne , according to the promise : 〈◊〉 at the birth of iacob and esau. . of the times of iacob and his sonne ioseph . . of apis the argiue king , called sera●… in egipt : and there adored as a deity . . the kings of argos and assiria , at the 〈◊〉 of iacobs death . . in what kings time ioseph died in e●… . . what kings liued when moyses was 〈◊〉 , and what gods the pagans had as then . . the time when athens was built , and the 〈◊〉 that varro giueth for the name . . varroes relation of the originall of the 〈◊〉 areopage : and of deucalions deluge . . about whose times moyses brought 〈◊〉 out of egipt : of iosuah , in whose tim●… hee 〈◊〉 . . the false gods adored by those greek●… princes , which liued betweene israells freedome , and 〈◊〉 death . . what fictions got footing in the nations , when the iudges began first to rule israell . . of the theologicall poets . . the ruine of the argiue kingdome : picus , saturnes sonne succeeding him in laurentum . . how diomedes was deified after the destruction of troy , and his fellowes said to be turned into birds . . of the incredible changes of men that varro beleeued . . of the diuills power in transforming mans shape : what a christian may beleeue herein . . that aeneas came into italy when labdon was iudge of israell . . of the succession of the kingdome in israell after the iudges . . of the latian kings : aeneas ( the first ) and auentinus ( the twelf●…h ) are made gods. . rome , founded at the time of the assirian monarchies fall , ezechias beeing king of iudaea . . of the euident prophecy of sybilla , erythraea concerning christ. . the seauen sages in romulus his time : israell led into captiuity : romulus dieth and is deified . . philosophers liuing in tarquinius priscus his time , and zedechias his , when ierusalem was taken and the temple destroied . . the romaines were freed from their kings , and israell from captiuity , both at one time . . of the times of the prophets , whose bookes wee haue , how they prophecied ( some of them ) of the calling of the nation , in the declyning of the assirrian monarchy , and the romanes erecting . . prophecies concerning the ghospell , in osee and amos. . esay his prophecies concerning christ. . prophecies of micheas , ionas and ioel , correspondent vnto the new testament . . prophecies of abdi , nahum and abacuc , concerning the worlds saluation in christ. . the prophecy contained in the song and praier of abacuc . . prophecies of hieremy and zephany concerning the former theames . . daniels and ezechiells prophecies , concerning christ and his church . . of the three prophecies of agge , zachary and malachi . . of the bookes of esdras and the machabees . . the prophets more ancient then any of the gentile philosophers . . of some scriptures too ancient for the church to allow , because that might procure a suspect , that they are rather counterfit then tru●… . . that the hebrew letters haue bin euer continued in that language . . the egiptians 〈◊〉 〈◊〉 claime their wisdome the age of ▪ 〈◊〉 . . the dissention of philosophers , 〈◊〉 concord of canonicall scriptures . . of the translations of the old 〈◊〉 out of hebrew into greeke , by the ordinance 〈◊〉 god , for the benefit of the nations . . that the translation of the 〈◊〉 most authenticall , next vnto the hebrew . . of the destruction of niniuy , which the hebrew prefixeth forty daies vnto , and the ●…tuagints but three . . the iewes wanted prophets euer after the repairing of the temple , and were afflicted , euen from thence vntill christ came , to 〈◊〉 that the prophets spake of the building of the other temple . . of the words . becomming flesh : 〈◊〉 sauiours birth and the dispersion of the iewe●… . . whether any but israelites before christ : time , belonged to the city of god. . aggeis prophecy , of the glory of 〈◊〉 house , fulfilled in the church , not in the temple . . the churches increase vncertaine because of the commixtion of elect and reprobate in this world . . the ghospell preached , and glorious●… confirmed by the bloud of the preachers . . that the church is confirmed euen by the schismes of heresies . . whether the opinion of some be credible , that their shal be no more persecutions after ten ten , past , but the eleauenth , which is that of a●…techristes . . of the vnknowne time of the last p●…secution . . the pagans foolishnesse in affir●… that christianity should last but three hundreth sixty fiue yeares . finis . the eighteenth booke of the cittie of god : written by saint augustine bishop of hippo , vnto marcellinus . arecapitulation of the seauenteene bookes past , concerning the two citties , continuing vnto the time of christs birth , the sauiour of the world . chap. . in my confutations of the peruerse contemners of christ in respect of their idols , and the en●…ious enemies of christianity ( which was all that i did in my first ten bookes ) i promised to continue my discourse through the originall , progresse , & limmites of the two citties , gods , and the world●… , as far as should concerne the generation of mankinde . of this my triplet promise , one part , the originalls of the citties , haue i declared in the next foure bookes : part of the second , the progresse : from adam to the deluge , in the fifteenth booke : and so from thence vnto abraham i followed downe all the times as they lay . but whereas from abrahams fathers time , vntill the kingdome of the israelites , ( where i ended the sixteenth booke ) and from thence vnto our sauiours birth ( where i ended the seauenteenth ) i haue onely caried the citty of god along with my pen , whereas both the citties ran on together , in the generations of mankinde : this was my reason ; i desired first to manifest the descent of those great and manifold promises of god , from the beginning , vntill hee , in whom they all were bounded , and to be fulfilled , were come to be borne of the virgin , without any interposition of ought done in the worldly citty during the meane space : to make the citty of god more apparent , although that all this while , vntill the reuelation of the new testament , it did but lie inuolued in figures : now therefore m●…st i beginne where i left , and bring along the earthly citty , from abrahams time , vnto this point where i must now leaue the heauenly : that hauing brought both their times to one quantity , their comparison may shew them both with greater euidence . viues his preface vnto his commentaries vpon the eighteenth booke of saint augustine his citty of god. in this eighteenth booke wee were to passe many darke waies , and often-times to feele for our passage , daring not fixe one foote vntill wee first groped where to place it , as one must doe in darke and dangerous places . here wee cannot tarry all day at rome , but must abroade into the worlds farthest corner , into linages long since lost , and countries worne quite out of memory : pedegrees long agoe laid in the depth of obliuion must wee fetch out into 〈◊〉 〈◊〉 ( like cerberus ) and spread them openly . wee must into assyria that old monarchy , 〈◊〉 once named by the greekes : and sycionia , which the very princes therof sought to suppresse from memory themselues , debarring their very fathers from hauing their names set on their tombes , as pausanias relateth , and thence to argos , which being held the most antique state of greece , is all enfolded in fables : then athens , whose nimble wits ayming all at their countries honour , haue left truth sicke at the heart , they haue so cloied it with eloquence : and wrapped it vp in cloudes . nor is augustine content with this , but here and there casteth in hard walnuts , and almonds for vs to crack , which puts vs to shrewd trouble ere wee can get out the kernell of truth : their shells are so thicke . and then commeth the latine gests ▪ all hackt in peeces by the discord of authors . and thence to the romanes : nor are the greeke wise-men omitted . it is fruitlesse to complaine , least some should thinke i doe it causelesse . and here and there , the hebrew runneth , like veines in the body , to shew the full course of the two citties , the heauenly and the earthly . if any one trauelling through those countries , and learning his way of the cunningest , should for all that misse his way some times , is not he pardonable i pray you tho , and will any one thinke him the lesse diligent in his trauell ? none , i thinke . what then if chance , or ignorance lead me astray , out of the sight of diuers meane villages that i should haue gone by , my way lying through deserts , and vntracted woods , and seldome or neuer finding any to aske the right way of ? am i not to bee borne with ? i hope yes , uarro's antiquities are all lost ; and the life of rome . none but eusebius helped mee in assyria , but that diodorus siculus and some others , set mee in once or twise . i had a booke by mee , called berosus by the booke-sellers , and some-what i had of ioannes annius , goodly matters truely , able to fright away the reader at first fight . but i let them ly still , i loue not to sucke the dregges , or fetch fables out of friuolous pamphlets , the very rackets wherewith greece bandieth ignorant heads about . had this worke beene a childe of berosus , i had vsed it willingly : but it looketh like a bastard of a greeke sire , as xenopons aequiuoca are , and many other that beare their names that neuer were their authors . if any man like such stuffe , much good doe it him : i le bee none of his riuall . through sicyonia pausanias and eusebius , went with mee , contenting themselues onely with the bare names , and some other little matters : the reader shal pertake of them freely . for iudaea , i see no guides but the scriptures : some-times wee haue put in the mindes of the gentiles hereof , onely in those things that the prophets touched not in the rest : where the scriptures concurre , wee neede goe no further . that maketh mee not to trouble cornelius alexander milesius polyhistor , for allegations concerning the iewes : for hee goes all by the lxx . interpretours in his computations both in the hebrew stories , and others . concerning athens , rome , argos , latium , and the other fabulous subiects , the reader hath heard whatsoeuer my diuersity of reading affordeth , and much from the most curious students therein that i could bee acquainted withall . hee that liketh not this thing , may finde another by and by that will please his palate better , vnlesse hee bee so proudly testie that hee would haue these my paines for the publike good , of power to satisfie him onely . the rest , the commentaries themselues will tell you . of the kings , and times of the earthly citty , correspondent vnto those of abraham . chap. . man-kinde therefore beeing dispersed through all the world farre and wide ( differing in place , yet one in nature ) and each one following his owne affections , and the thing they desired being either insufficient for one , or all ( beeing not the true good ) begā to be diuided in it self : the weaker being oppressed by the stronger : for stil the weaker dominion , or freedome , yeelded to the mightier , preferring peace & safety howsoeuer , so that they ( a ) were wōdred at that had rather perish then serue , for nature cryeth with one voice ( almost all the world through ) it is better to serue the conquerour , then to be destroyed by warre . hence it is that some are kings & some are subiects ( not without gods prouidēce for prince & subiect are vnto him , alike , & both in his power ) but in al those earthly dominions , wherin diuided man-kinde followed each his temporall profit and respect : we find two more eminent then all the other , first assiria , and then rome : seuerall both in times and places : the one in the east , long before the other , that was in the west , finally the end of the first was the beginning of the later . the other kingdomes were but as appendents vnto these two . in assiria , ninus ruled , the second king thereof after his father belus the first , in whose time ( b ) abraham was borne . then was sycionia but a small thing , whence that great scholler varro begins his discourse , writing of the romaine nation : and comming from the the sicyonians to the athenians , from them to the latines , and so to the romanes . but those were trifles in respect of the assirians , before rome was built . though the romaine salust say that ( c ) athens was very famous in greece : i thinke indeed it was more famous , then fame-worthy , for hee speaking of them , saith thus : the athenians exployts i thinke were worthy indeed : but short of their report : as being enhaunced by their eloquence in relations , and so came the ●…ld to ring of athens , and the athenians vertues held as powerfull in their acts , 〈◊〉 their wits were copious in their reports . besides , the philosophers continuall abode there-aboutes , and the nourishment of such studies there , added much ●…to the fame of athens . but as for dominion , there was none in those times so famous , nor so spacious as the assirians , for ninus , belus his sonne , ruled there ( d ) with all asia , the worldes third part in number , and halfe part in ●…ity , vnder his dominion ; out as far as the furthest limites of lybia ( e ) onely the indians ( of all the east ) hee had not subdued : but his wife ( f ) ●…is warred vpon them after his death . thus were all the vice-royes of those ●…ands at the command of the princes of assiria . and in this ninus his time was abraham borne in chaldaea . but because wee know the state of greece better then that of assiria , and the ancient writers of romes originall haue drawne it from the greekes to the latines and so vnto the romaines ( who are indeed latines ) therefore must wee here recken onely the assirian kings as farre 〈◊〉 neede is , to shew the progresse of babilon ( the first rome ) together with that heauenly pilgrim on earth , the holy citty of god : but for the things them●… that shall concerne this worke , and the comparison of both citties , them 〈◊〉 must rather fetch from the greekes and latines , where rome ( the second babilon ) is seated . at abrahams birth therefore , ninus was the second king of assiria , and ( h ) 〈◊〉 of sicyonia , for belus was the first of the one and ( i ) aegiale●…s of the other : but when abraham left cladaea vpon gods promise of that vniuersall 〈◊〉 to the nations in his seede , the fourth king ruled in assiria , and the 〈◊〉 in sicyonia , for ninus the sonne of ninus , reigned there ( k ) after his ●…ther semiramis , ( l ) whome they say hee slew because she bare an incestuous 〈◊〉 towards him . some thinke ( m ) shee built babilon : indeed shee might 〈◊〉 it : but when and by whome it was built our sixteenth booke declareth . 〈◊〉 ( 〈◊〉 ) this sonne of ninus and semiramis , that succeeded his mother , some call ( 〈◊〉 ) ninus and sonne ninius by a deriuatiue from his fathers name . and now 〈◊〉 sycionia gouerned by ( p ) thelxion , who had so happy a reigne that when he was dead , they adored him as a god , with sacrifices , and playes , whereof it is said they were the first inuentors . l. vives . they ( a ) were wondred at . ] as the numantians , the saguntines , the opitergians , and of particular men , cato , scipio , and crassus , were . ( b ) abraham was borne . ] many prophane authors haue writen of abraham as well as the scriptures , as hecateus that wrot a particular booke of him , ( euseb. de praepar . euang. ) and alexander polyhistor , who maketh him to bee borne in the tenth generation , at camarine or vr ( which some call vrien ) in chaldaea , called in greeke chaldaeopolis , that hee inuented astrology there , and was so iust , wise and welbeloued of god , that hee sent him into phaenicia , and there hee taught astronomy and other good arts , and got into great fauour with the king : nicholas damascenus saith that abraham reigned at damascus , comming thether out of chaldaea with an army : and went thence into chanaan ( afterwards called iudaea ) leauing great monuments of his being at damascus , by which was a village called abrahams house . but chanaan being plagued with famine , hee went into egypt , and consorting him-selfe with the priests there , helped their knowledge , their piety and their policy very much : histor. lib. . alexander saith hee liued a while at heliopoiis , not professing the inuention of astronomy , but teaching it as e●…och had taught him it , who had it from his fore-fathers . artapanus saith that they were called hebrewes of abraham , that hee was twenty yeares in egypt and taught king pharetates astronomy , and went from thence into syria . melo in his booke against the iewes , troubleth the truth of this history very much , for he maketh but three generations from the deluge vnto abraham : giuing him two wiues , an egyptian , and a chaldaean , of which egyptian hee begot twelue children , all princes of arabia , and that of the chaldaean he had but isaac onely , who had twelue children also , whereof moyscs was the eldest and ioseph the youngest . but in this case the scriptures are most true , as they are most diuine . ( c ) athens was . ] their estate was greater in time , then power , for in their greatest souerainety they ruled onely the sea cost ( by reason of their nauy ) from the inmost bosphorus , about by the seas of aegeum and pamphylia , and that they held not aboue seauenty yeares , as lysias signifieth in his epitaph . ( d ) all asia . ] dionisius alexandrinus sayth that the assirian monarchy ruled but a very small portion of asia . ( e ) onely the indians . ] india is bounded on the east with the east sea , mar ▪ del zur : on the south with the indian sea , golfo di bengala : on the west with the riuer indus , ( the greatest of the world , saith diodorus , excepting nilus ) and on the north , with mount emodus that confineth vpon scythia . there are some people called indoscythians : ptolomy diuideth india into two , the india without ganges , and the india within . of india many haue written , herodotus , diodorus , strabo . mela , stephanus , pliny , solinus , ptolomy , and others that wrot the acts of alexander the great , who led an army ouer most of them parts , discouering more then euer traueller did beside . but our mariners of late yeares haue made a more certaine discouery of it all . diodorus , and strabo write much of the happy fertility of it in all things ; both of them borrowing of eratosthenes and megasthenes who soiourned with sadrocotus king of india , and recorded these things . ( f ) semiramis warred , ] she had two battells against them , one at the riuer indus , and wanne the field , the other farther in , and lost it , and was beaten home : diodor. lib. . megastenes ( in strabo ) saith the indians neuer sent army forth of their country , nor any euer got into theirs , but those of hercules and bacchus . neither sesostris the egyptian , nor tharcon the ethiopian , though they came to hercules his pillers through europe , nor norbogodrosor ( whome the chaldeans in some sort prefer before hercules , and who came also to these pillers ) euer came into india . idantyrsus also got into egypt , but neuer into india , semiramis indeed came into it a little , but perished ere shee goe out . cyrus conquered the massagetes onely , but medled not with india . ( g ) but because w●… know . ] in the kings of sicyonia , wee follow eusebius , and pausanias , both greekes : for the bookes of uarro and all the latines concerning them , are now lost . nor do these two g●… any further then the names of those kings : because indeed the sycionians neuer set any epitaphs , but onely the names of the dead , vpon their tombes , as pausanias declareth : v●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nor can any latine author further vs in the affaires of assiria : they medle not with them . the greekes take a leape almost from ninus to sardanapalus , from the first assirian monarch to the last . some name a few betweene them : but they do but name them : for this old monarchy they thrust into the fabulous times , as dionisius doth in his first booke , ●…deed it brought no famous matter to passe , for ninus hauing founded it , and semiramis hauing confirmed it , all their successors fell to sloth and easefull delights , liuing close in their huge palaces , and taking their pleasures without any controll : that made ctesias , that old writer , both to record all their names and the yeares of their reignes but of the other kings , greekes and latines wee shall haue better store to choose in . ( h ) europe . ] the sycionians ( faith pausanias ) bordering vpon corynthe , say , that aegialeus was their first king , that he came out of that part of peloponesus that is called aegialos after him , and dwelt first in the c●…y aegialia , where the tower stood then , where the temple of minerua is now . this is aegialia in sicyonia on the sea coast : there is aegialia in paphlagonia also , and else-where . some say that peloponesus was first called aegialia of this king , and then apia of apis , then argos of that famous citty , and lastly peloponesus of pelops . but their opinion that 〈◊〉 aegialia to be a sea-coasting citty is better . this king , they say begot europs , he telchin●…her ●…her to apis , who grew so rich and mighty that before pelops came to olympia , all the country within isthmus was called apias , after him . hee begot telexion , and he egyrus , egyrus , thurimachus , and hee leucippus , who had no sonne , but a daughter called calchinia vpon whome neptune begot peratos , whome leucippus brought vp , and left as king. he begot plemnaeus , and all plemnaeus his children as soone as euer they were borne , and cryed , ●…ed presently , vntill ceres helped this mis-fortune , for shee , comming into aegialia , was in●…ayned by plemnaeus , and brought vp a child of his called orthopolis who afterwards had a daughter called charysorthe , who had cornus by apollo ( as it is sayd ) and he had two sonnes , c●…ax and laomedon , corax dying ●…ssulesse epopeus came out of thessaly iust at that time , and got his kingdome , and in his time they say warres were first set on foote , peace hauing swayed all the time before . thus farre pausanias . europs raigned fourty yeares , and in the twenty two 〈◊〉 of his reigne , was abraham borne . ( i ) aegialeus . ] the sonne of inachus , the riuer of 〈◊〉 , and melia , oceanus his daughter . thus say same greekes . ( k ) after his mother se●…is . ] diodorus saith much of her ▪ lib. . she was the daughter ( saith hee ) of nymph d●…to by an vnknowne man , hir mother drowned her-selfe in the lake ascalon , because shee 〈◊〉 lost her mayden-head and left semiramis her child amongst the rockes where the wild 〈◊〉 fed her with their milke : and that her mother was counted a goddesse with a womans 〈◊〉 and a fishes body , nor would the sirians touch the fish of that lake , but held them sacred 〈◊〉 goddesse derceto . now symnas the kings sheppard found semiramis and brought her 〈◊〉 ●…d being very beautifull , memnon a noble man maried her , and then she came acquainted 〈◊〉 king ninus , and taught him how to subdue the bactrians , and how to take the citty bac●… which then he beseged : so ninus admiring her wit and beauty , maried her , and dying left 〈◊〉 empresse of asia , vntill her yong sonne ninus came at age , so shee vndertoke the gouer●… , and kept it fourty two yeares . this now some say , but the athenians ( and dion after 〈◊〉 ) affirme that shee begged the sway of the power imperiall of her husband for fiue daies 〈◊〉 , which hee granting , she caused him to be killed , or as others say , to bee perpetually ●…oned . ( l ) they say he slew . ] she was held wounderous lustfull after men , and that she still mur●… him whome she medled with : that shee tempted her sonne , who therefore slew her , 〈◊〉 for feare to fare as the others had , or else in abhomination of so beastly an act . the 〈◊〉 say shee died not , but went quicke vp to heauen . ( 〈◊〉 ) ●…lt babilon ] babilon is both a country in assyria , and a citie therein , built by semi●… , as diodorus , strabo , iustine , and all the ancient greekes and latines held . but iose●… , ensebius , marcellinus , and others both christians and iewes say , that it was built by 〈◊〉 ●…genie of noah , and onely repaired and fortified by semiramis , who walled it about 〈◊〉 such walles as are the worlds wonders . this ouid signifieth saying . coctilibus muris cinxisse semiramis vrbem . semiramis guirt it with walles of brick . and this verse hierome citeth to confirme this , in ose. some hold that belus her father in law built it . some , that hee laide the foundations onely . so holdes diodorus , out of the egiptian monuments . alexander saith that the first belus , whome the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reigned in babilon , and that belus the second , and chanaan were his two sonnes . but hee followeth eupolemus in allotting the building of babilon to those that remained after the deluge . eus. de pr. euang. lib. . chaldaea was all ouer with water ( saith abydenus in eusebium de praep . euang. li. . ) and belus dreined it drye , and built babilon : the walles whereof being ruined by flouds , nabocodronosor repaired , and those remained vnto the time of the macedonian monarchie ; and then hee reckoneth the state of this king , impertinent vnto this place . augustine maketh nemrod the builder of babilon , as you read before . heare what plinie saith : lib. . babilon the chiefe citty of chaldaea , and long famous in the world , and a great part of the country of assyria was called babilonia , after it , the walles were two hundred foote high , and fifty foote brode : euery foote being three fingers larger then ours , euphrates ranne through the midst of it , &c. there was another babilon in egipt built by those whome sesostris brought from babilon in assyria , into egipt , to worke vpon those madde workes of his , the piramides , ( n ) this sonne ] his mother brought him vp tenderly amongst her ladyes , and so hee liued a quiet prince , and came seldome abroade , wherevpon the other kings his successors , got vp an vse to talke with few in person , but by an interpretour , and to rule all by deputies . diodor. iustin. ( o ) ninus ] some call him zameis , sonne to ninus , ( as iosephus and eusebius ) and some ninius . ( p ) telexion ] in the translated eusebius it is selchis , whome hee saith reigned twenty yeares . in some of augustines olde copies it is telxion ; and in some , thalasion , but it must be telexion , for so it is in pausanias . what kings reigned in assyria , and sicyonia , in the hundreth yeare of abrahams age , when isaac was borne according to the promise : or at the birth of iacob and esau. chap. . in his time also did sara being old , barren , and past hope of children , bring forth isaac vnto abraham , according to the promise of god. and then reigned ( a ) aralius the fift king of assyria . and isaac being three score yeares of age , had ( b ) esau and iacob , both at one birth of rebecca , abraham his father being yet liuing , and of the age of one hundred and sixtie yeares , who liued fifteene yeares longer and then dyed , ( c ) xerxes the older , called also balaeus , reigning the seauenth king of assyria , ( d ) and thuriachus ( called by some thurimachus ) the seauenth of sicyon . now the kingdome of the argiues began with the time of these sonnes of isaac ; and inachus was the first king there . but this wee may not forget out of varro , that the sycionians vsed to offer sacrifices at the tombe of the seauenth king thurimachus . but ( e ) armamitres being the eight king of assyria , and leucippus of sycionia , and ( f ) inachus the first king of argos , god promised the land of chanaan vnto isaac for his seede , as hee had done vnto abraham before , and the vniuersall blessing of the nations therein also : and this promise was thirdly made vnto iacob , afterwards called israel , abrahams grand-child , in the time of belocus the ninth assyrian monarch , and phoroneus , inachus his sonne , the second king of the argiues , leucippus reigning as yet in sycione . in this phoroneus his time , greece grew famous for diuerse good lawes and ordinances : but yet his brother phegous , after his death built a temple ouer his tombe , and made him to be worshipped as a god , & caused oxen to be sacrificed vnto him , holding him worthy of this honour , i thinke , because in that part of the kingdome which he held ( for their father diuided the whole betweene them ) hee set vp oratories to worship the gods in , and taught the true course and obseruation of moneths and yeares : which the rude people admiring in him , thought that at his death hee was become a god , or else would haue it to bee thought so . for so they say ( f ) that io was the daughter of inachus , shee that afterwards was called ( g ) isis , and honored for a great goddesse in egipt : though some write that ( h ) shee came out of ethiopia to bee queene of egipt , and because shee was mighty and gratious in her reigne , and taught her subiects many good artes , they gaue her this honour after her death , and that with such diligent respect , that it was death to say shee had euer beene mortall . l. vives . aralius ( a ) ] in the old copies argius : in eusebius , analius , sonne to arrius the last king before him , hee reigned fortie yeares . the sonne in assyria euer more succeeded the father , uelleius . ( b ) esau and iacob ] of iacob , theodotus , a gentile , hath written an elegant poem and of the hebrew actes . and artapanus , and one philo , not the iew , but another , alexander polyhistor also , who followeth the scriptures , all those wrote of iacob . ( c ) xerxes the elder ] aralius his sonne : hee reigned forty yeares . there were two more xerxes , but those were persian kings : the first darius hidaspis his sonne , and the second successor to artaxerxes long-hand , reigning but a few moneths . the first of those sent the huge armies into greece . xerxes in the persian tongue , is a warriour , and artaxerxes a great warriour . herodot . in erato . the booke that beareth berosus his name , saith that the eight king of babilon was called xerxes , surnamed balaus , and reigned thirty yeares , that they called him xerxes , victor , for that hee wone twise as many nations to his empire , as aralius ruled , for hee was a stoute and fortunate souldiour , and enlarged his kingdome almost vnto india . thus saith that author , what euer hee is . eusaebius for balaeus readeth balanaeus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke , is balnearius , belonging to the bathe . ( d ) thuriachus ] eusebius hath it , tira●… , and so hath the bruges old coppy : but erroniously , as it hath much more . egyrus ( saith pausanias ) was thelexions sonne , and thurimachus his sonne , in the seauenth yeare of whose reigne isaacs sonnes were borne . ( e ) armamitres ] he reigned thirty eight yeares , and leucippus , the sonne of thuriachus forty fiue , our counterfeit berosus calleth him arma●… . ( f ) inachus ] in peloponesus there is the argolican gulfe ( now called golfo di na●… ) reaching from sylla's promontory vnto cape malea , and the myrtoan sea ( now called 〈◊〉 〈◊〉 mandria ) conteining the citties argolis , argos , and mycenas , the riuers of inachus , and erasmus , and part of lycaonia . here did inachus reigne at first , and gaue his name to the 〈◊〉 that springs from mount lyrcaeus . some thinke that both hee and phoroneus reigned at argos in thessaly , but the likenesse of the name deceiueth them . for there is argos indeed 〈◊〉 thessaly , called pelasgis by homer , and there is pelasgis in poloponesus , and achaei , and 〈◊〉 in both countries . strabo saith that pelops came into apia with the phthiots that 〈◊〉 now in thessaly , and gaue peloponesus his name afterwards : and that there were some pelasgi , that were the first inhabitants of italy about the mouth of po , and some thessalians 〈◊〉 inhabited vmbria . but pelasgus was the sonne of niobe , phoroneus his daughter and 〈◊〉 , and from him came the achiues and the peloponnesians that first peopled aemonia ( afterwards called thessaly ) in great multitudes . dionys. halicarn . achaeus , phthius and pelasgus were the sonnes of neptune and larissa , came into aemonia , chased out the barbari●… , and diuided it into three parts , each one leauing his name vnto his share . i thinke be●… they would continue the memory of their old countrey , hauing left achaia , pelasgis , 〈◊〉 , and larissa the argiue tower , at argos , here they would renew the names for the me●… and fame of their nation . fiue ages after did the locrians and aetolians ( then called the leleges and curetes ) by the leading of deucalion , prometheus his sonne , chase these pelasgiues into the iles of the aegean sea , and the shores neare adiacent . those that light in epyrus , passed soone after into italy homer in his catalogue of the greekes ships sheweth plaine that these names were confounded . but we are too long in this point . dionysius maketh the argiue state the eldest of all greece . in chron. axion and others ( the most ) follow him , making aegialeus king of sycion to bee inachus in phoroneus his time , & the first founder of that state then . now inachus they say was no man but a riuer onely , begotten by oceanus , and father to phoroneus , and some say , vnto aegialeus also . phoroneus being made iudge betweene iuno and neptune concerning their controuersie about lands , together with cephisus , inachus , and astecion , iudged on iuno's side , and there-vpon shee was called the argiue iuno , as louing argos deerely , and hauing her most ancient temple betweene argos and mycenas . phoroneus did make lawes to decide controuersies amongst his people , and therefore is called a iudge . some thinke that forum , the name of the pleading place , came from his name : how truly , looke they to that . he drew the wandring people into a cittie ( saith pausanias ) and called it phoronicum . the thelcissians and carsathians made warre vpon him , whome hee ouer-threw , and droue them to seeke a new habitation by the sea . at length they came to rhodes , called then ophinsa , where they seated them-selues a hundred and seauenty yeares before the building of rome . oros. ( f ) io ] ioue ( they say ) rauished her , and least iuno should know it , turned her into a cowe , and gaue her to iuno , who put her to the keeping of the hundred eyed argus : and this cowe was isis : herodotus , out of the persian monuments relateth , that the phaenicians that traffiqued vnto argos , stole her thence and brought her into egipt , which was the first iniurious rape , before hellens . diodorus saith that inachus sent a noble captaine called cyraus to seeke her , charging him neuer to returne without her . pausanias maketh her the daughter of iasius the sixt argiue king , and not of inachus . phoroneus hee saith begot argos , who succeeded his grandfather , and gaue the citty the name of argos ( being before called phoronicum ) and this argos begot phorbas , hee triopas , and triopas , iasius and agenor . ualer . flaccus calleth io , inachis , and the iasian vergin , the first because of the nobility of inachus , the kingdoms founder , the later , because iasius was her father . argonaut . . and this reconcileth the times best . for if shee were inachus his daughter , how could shee liue with king triopas , as eusebius saith shee did ? in chron. & de praep . euang. l. . for hee liued foure hundred yeares after inachus , being the seauenth king of argos . though eusebius make one iun in inachus his time , to saile to egipt by sea ( in chron. ) but not to swim ouer the sea . for they had a feast in egipt for the honour of isis her ship . lactant. lib. . and therefore she was held the saylers goddesse , guiding them in the sea . goe ( saith ioue to mercury in lucian ) guide iun through the sea vnto egipt , & call her isis , & let them account of her as a deity : let her cary nilus as she list , & guide all the voyages by sea , &c. my worship ( saith isis of her feast , in apuleius ) shall bee eternall , as the day followeth the night , because i calme the tempests , and guide the ships through the stormy seas , the first fruites of whose voyages my priests offer mee . ( g ) isis ] in egipt they pictured her with hornes . herodot . diod. sycul . some said shee was the daughter of saturne and rhea , who was marryed to her brother osyris , that is , iuno to ioue . others called her ceres , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke ) because she inuented husbandry and sowing of corne , and those called osyris , dionysus . some called her the moone , and osyris the sunne : for diodorus will not haue io to bee inachus his daughter . seruius saith isis is the genius of egipt , signifying the ouer-flowing of nilus , by the horne she beareth in her right hand , and by the bucket shee hath in her left , the plenty of all humaine necessaries . indeed in the egiptian tongue , isis is earth , and so they will haue isis to be . in aeneid . . ( h ) she came out of ethiopia ] whence egipt had all her learning , lawes , policies , religion , and often-times colonies sent from thence . of the times of iacob and his sonne ioseph . chap. . balaeus being the tenth king of assyria , and messappus ( a ) ( otherwise ( b ) called cephisus , but yet both these names were by seueral authors vsed for one man ) being the ninth of sycionia , and ( c ) apis the third of argos , isaac dyed , being a hundred and eighty yeares old , leauing his sonnes at the ages of a hundred and twenty yeares : the yonger iacob , belonging to gods citty , and the elder to the worlds . the yonger had twelue sonnes , one whereof called ioseph , his brothers solde vnto marchants going into egipt , in their grand-father isaacs time . ioseph liued ( by his humility ) in great fauour and aduancement with pharao , being now thirty yeares old . for he interpreted the kings dreames , fore-telling the seauen plentious yeares , and the seauen deare ones , which would consume the plenty of the other : and for this the king set him at liberty ( being before imprisoned for his true chastity , in not consenting to his lustfull mystresse , but fled and left his raiment with her , who here-vpon falsly complained to her husband of him ) and afterwards hee made him vice-roye of all egypt . and in the second yeare of scarcity , iacob came into egipt with his sonnes , being one hundred and thirty yeares old , as he told the king. ioseph being thirty nine when the king aduanced him thus , the . plentifull yeares , and the two deare ones being added to his age . l. vives . messappus ( a ) ] pausanias nameth no such : saying leucyppus had no sonne , but chalcinia , one daughter , who had perattus by neptune , whom his grand-father leucippus brought vp , and left inthroned in his kingdome . eusebius saith mesappus reigned forty seauen yeares . if 〈◊〉 were mesappus , then doubtlesse it was calcinias husband , of whom mount mesappus in baeotia and mesapia ( otherwise called calabria ) in italy , had their names . virgil maketh him neptunes sonne , a tamer of horses , and invulnerable . aeneid . . ( b ) cephisus ] a riuer in boeotia , in whose banke standeth the temple of themis , the oracle that taught deucalion and pyrrha how to restore mankinde . it runnes from pernassus thorow the countries of boeotia , and the athenian territory . and mesappus either had his names from this riuer and that 〈◊〉 , or they had theirs from him , or rather ( most likely ) the mount had his name , and hee had the riuers , because it ranne through his natiue soile . ( c ) apis ] hee is not in pausanias amongst the argiue kings : but amongst the sycionians , and was there so ritch , that all the countrey within isthmus , bare his name , before pelops came . but eusebius ( out of the most greekes ) seateth him in argos . of apis the argiue king , called serapis in egipt , and there adored as a deity . chap. . at this time did apis king of argos saile into egipt , and dying there , was called serapis the greatest god of egipt . the reason of the changing his name , saith varro , is this : a dead mans coffin ( which all do now call ( b ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also in greeke : so at first they worshipped at his coffin and tombe , ere his temple were built , calling him at first sorosapis , or sorapis : and afterwards ( by change of a letter , as is ordinary ) serapis . and they made a lawe , that who-soeuer should say hee had beene a man , should dye the death . and because that in all the ( c ) temples of isis and serapis , there was an image with the finger laid vpon the mouth , as commanding silence , this was ( saith varro ) to shew them that they must not say that those two were euer mortall . and ( d ) the oxe which egypt ( being wonderously and vainly seduced ) ( e ) nourished in all pleasures and fatnesse vnto the honor of serapis ; because they did not worship him in a 〈◊〉 , was not called serapis but apis : which oxe being dead , and they seeking 〈◊〉 , and finding another , flecked of colour iust as hee was : here they thought they had gotten a great god by the foote . it was not such an hard matter ●…deed for the deuills , to imprinte the imagination of such a shape in any cowes phantasie , at her time of conception , to haue a meane to subuert the soules of men , and the cowes imagination would surely model the conception into such a forme , as ( g ) iacobs ewes did and his shee goates , by seeing the party-colored stickes , for that which man can doe with true collours , the diuell can do with apparitions , and so very easily frame such shapes . l vives . at ( a ) this time . ] diodorus . lib , . reciteth many names of osyris as dionysius , serapis , ●…e ammon , pan , & pluto . tacitus arguing serapis his original , saith that some thought him to be aesculapius , the phisitian-god : and others , tooke him for osyris , egypts ancient est deity . lib. . macrobius taketh him for the sunne , and isis for the earth . te serapim nilus ( 〈◊〉 marlianus to the sunne ) memphis veneratur osyrim : nilus adoreth thee as serapis , a●… memphis , as osiris . some held serapis the genius of egypt , making it fertile and abundant , his statues ( saith suidas ) theophilus archbishop of alexandria tooke downe , in the time of ●…odosius the great . this god some called ioue , some nilus , ( because of the measure that he had in his hand , and the cubite , designing the measures of the water , ) and some , ioseph . some ●…y there was one apis , a rich king of memphis , who in a great famine releeued all alexandria at his proper cost and charges , where-vpon they erected a temple to him when hee was dead , and kept an oxe therein , ( for a type of his husbandry ) hauing certaine spots on his backe , and this oxe was called by his name , apis. his tombe wherein he was bu●…ed , was remoued to alexandria , and so him-selfe of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and apis , was called sorapis , and afterwards , ●…pis . alexander built him a goodly temple . thus much out of suidas and the like is in 〈◊〉 , eccles. hist. lib. . the argiues king ( saith eusebius prep . lib. out of aristippus his ●…ry of arcadia lib. . ) called apis , built memphis in egypt : whome aristeus the argiue calleth sarapis : and this man ( we know ) is worshipped in egypt as a god . but nimphodorus , amphipolitanus de legib . asiatic . lib. . saith that the oxe called apis , dying , was put into a ●…ffin ( called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke ) and so called first sorapis , and then serapis . the man apis , ●…s the third king after inachus . thus farre eusebius . ( b ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] that is , the deu●… of flesh . therefore pausanias , porphyry , suidas , and other greekes , call him not sorapis , but sarapis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a chest , an arke , or a coffin . ( c ) temples of . ] isis and osyris were buried at n●…a as some thinke ( sayth diodorus lib. ) a citty in arabia , where two pillers were erected for monuments one for her and another for him , and epitaphs vpon them contayned their acts , and inuentions . but that which was in the priests hands might neuer come to light for feare of reuealing the truth : and dearely must hee pay for it that published it . this god that laid his finger on his lips in signe of silence , hight harpocrates , varro de ling lat . lib. . where he affirmeth that isis and serapis were the two great gods , earth and heauen . this harpocrates ausonius calleth sigalion , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be silent . pliny , and catullus mencion him often when they note a silent fellow , and his name is prouerbiall . plutarch . ( lib. de ●…s . & osyr ) saith hee was their sonne gotten by osyris vpon isis after his death : and because the child died as soone as it was borne , therefore they picture it with the finger on the mouth , because it neuer spake . i like not this interpretation , it is too harsh and idle . the statue signified that some-what was to bee kept secret , as the goddesse angerona ( in the like shape ) did at rome . macro●… ouid. metam . . sanctaque bubastis , variisque coloribus apis. quique premit vocem , digitoque silentia suadet . saint isis and that party colour'd oxe , and he whose lips his hand in silence lockes . to this it may be persius alluded saying , digito compesce labellū , lay your finger on your mouth . ( d ) the oxe ] apis the oxe . no man i thinke greeke or latine , euer wrote of the egyptian affaires , but he had vp this oxe : but especially herodo . diodo . stra. plutar. euseb. suidas , varro , mela , pliny , solinus , and marcellinus . hee was all black , but for a square spotte of white in his fore-head , ( saith herodotus ) on his right side ( saith pliny ) : his hornes bowed like a crescent : for he was sacred vnto the moone . marcellinus . hee had the shape of an eagle vpon his back , and a lumpe vpon his tongue , like a black-beetle , and his taile was all growne with forked haires . when hee was dead , they sought another with great sorrow , neuer ceasing vntill they had found a new apis like him in all respects . him did egipt adore as the chiefe god , and ( as macrobius saith ) with astonished veneration , nor might hee liue longer then a set time , if hee did , the priests drowned him ( e ) nourished ] at memphis ( saith strabo ) was a temple dedicated vnto apis , and thereby a goodly parke or enclosure , before which was an hall , and this enclosure was the dams of apis , whereinto hee was now and then letten in , to sport him-selfe , and for strangers to see him . his place where hee laie , was called the mysticall bed , and when he went abroade , a multitude of vshers were euer about him : all adored this oxe-god , the boyes followed him in a shole , and hee himselfe now and then bellowed forth his prophecies . no man that was a stranger might come into this temple at memphis , but onely at burials . ( f ) they did not worship ] some did draw this worship of the oxe from the institution of isis and osyris , for the vse that they found of this beast in tillage . some againe say osyris himselfe was an oxe , & isis a cow , either because of io●… or vpon some other ground . some say besides ( as diodorus telleth vs ) that osyris his soule went into an oxe , and remaineth continually in the oxe apis , and at the drowning of this , goeth into the next . some affirme that isis hauing found osyris his members , dispersed by typhon , put them into a wodden oxe couered with an oxes hide : so that the people seeing this , beleeued that osyris was become an oxe , and so began to adore that , as if it had beene him-selfe . this was therefore the lining osyris , but the body that lyeth coffined in the temple , is called serapis , and worshipped as the dead osyris . ( h ) iacobs eewes ] gen. . of this i discoursed else-where . the lxx . doe translate this place confusedly . hierome vpon genesis explaineth it . the kings of argos and assyria , at the time of iacobs death . chap. . apis the king of argos ( not of egipt ) dyed in egipt , ( a ) argus his sonne succeeded him in his kingdome , and from him came the name of the argiues . for neither the citty nor the countrey bare any such name before his time . he reigning in argos , and ( b ) eratus in sicyonia , baleus ruling as yet in assyria , iacob dyed in egypt , being one hundred forty seauen yeares in age , hauing blessed his sonnes and nephewes at his death , and prophecied apparantly of christ , saying in the blessing of iudah ; the scepter shall not depart from iudah , nor the law-giuer from betweene his feete , vntill ( c ) that come which is promised him : and ( d ) hee shall bee the nations expectation . now in ( e ) argus his time greece began to know husbandry and tillage , fetching seedes from others . for argus after his death was counted a god , and honoured with temples and sacrifices . which honor a priuate man one homogyrus , who was slaine by thunder , had before him , because hee was the first that euer yoaked oxen to the plough . l vives . argus ( a ) his sonne ] by niobe , phoroneus daughter : some call him apis. it might bee apis that begot him of niobe , and was reckoned for a king of argos , because he ruled for his sonne vntill hee came to age : and then departed into egypt , leauing his sonne to his owne . eusebius saith hee left the kingdome to his brother aegialus , hauing reigned seauentie yeares . there was another argus , arestors sonne , who kept io , iunoes cowe , in egipt : and another also , surnamed amphion , whilom prince of pylis & orchomene in arcadia . ( b ) eratus ] peratus , saith pausanias , and sonne to neptune and chalcinia , leucippus his daughter . eusebius calleth him heratus , hee reigned forty seauen yeares . ( c ) untill that which is promised ] so read the septuagints : but herome readeth ; untill hee come that is to bee sent . the hebrew , shiloh . ( d ) hee shall bee ] some copies leaue out shall bee , and so doth the text of the lxx . ( e ) in argus his time ] for ceres came thether in phenneus his reigne , a little after peratus and shee they say was the first that euer taught the athenians husbandry . in what kings time ioseph dyed in egypt . chap. . in mamitus ( a ) his time , the twelfth assyrian king , and ( b ) phennaeus his , the eleuenth king of sicyonia ( argus being aliue in argos as yet ) ioseph dyed in egypt : being a hundred & ten yeares old : after the death of him , gods people remaining in egypt , increased wonderfully , for a hundred forty fiue yeares together , vntill all that knew ioseph were dead . and then because their great augmentation , was so enuied , and their freedome suspected , a great and heauy bondage was laide vpon them , in the which neuerthelesse they grew vp still , for all that they were so persecuted , and kept vnder , and at this time the same princes ruled in assyria and greece , whom we named before . l. vives . mamitus ( a ) his ] so doth eusebius call him , but saith that hee was but the eleuenth king of that monarchie . hee reigned thirty yeares . ( b ) plemneus ] so doth pausanias write this kings name : hee ruled , as eusebius saith , forty eight yeares . what kings liued when moyses was borne : and what goddes the pagans had as then . chap. . in ( a ) saphrus his time , the fourteenth assyrian king , ( b ) orthopolus being then the twelfth of sicyon , and ( c ) criasus the fift of argos ( d ) moyses was borne in egypt , who led the people of god out of their slauery , wherein god had excercised their paciences during his pleasure . in the afore-said kings times ( e ) prometheus ( as some hold ) liued , who was sayd to make men of earth , because he ( f ) taught them wisdome so excellently well ( g ) yet are there no wise men recorded to liue in his time . ( h ) his brother atlas indeed is said to haue beene a great astronomer , whence the fable arose of his supporting heauen vpon his shoulders : yet there is an huge mountaine of that name , whose height may seeme to an ignorant eye to hold vp the heauens . and now began greece to fill the stories with fables , but from the first vnto ( i ) cecrops his time ( the king of athens ) in whose reigne athens got that name , and moses lead israel out of egipt : some of the dead kings were recorded for gods , by the vanity and customary superstition of the greekes . as melantonice , crias his wife ( k ) phorbas there sonne , the sixt king of argos , and the sonne of ( l ) triopas the seauenth king , ( m ) iasus , and ( n ) sthelenas or sthelenus , or sthenelus ( for hee is diuersely written ) the ninth : and ( o ) in these times also liued mercury , altas his grandchild , borne of maia his daughter : the story is common . hee was a perfect artist in many good inuentions , and therefore was beleeued ( at least men desired he should be beleeued ) to bee a deity . ( p ) hercules liued after this , yet was he about those times of the argiues : some thinke hee liued before mercury , but i thinke they are deceiued . but how-so-euer , the grauest histories that haue written of them ( q ) auouch them both to be men , and ( r ) that for the good that they did man-kinde in matter of ciuillity or other necessaries to humane estate , were rewarded with those diuine honors . ( s ) but minerua was long before this , for shee ( they say ) appreaed in ogigius his time , ( t ) at the lake triton , in a virgins shape , wherevpon she was called trytonia : a woman indeed of many good inuentions , and the likelyer to be held a goddesse , because her originall was vnknowne , for ( u ) that of ioues brayne is absolutely poetique , and no way depending vpon history . there was in deed ( x ) a great deluge in ogigius his time , not so great as that wherein all perished saue those in the arke ( for that , neither greeke author ( y ) nor latine do mention ) but greater then that which befell in ducalions daies . but of this ogigius his time , the writers haue no certainty , for where varro be●… his booke , i shewed before : and indeed he fetcheth the romaines origi●…●…o further then the deluge that befell in ogigius his time . but our ( z ) chro●… , eusebius first , and then hierome , following other more ancient authors herein , record ogigius his deluge to haue fallen in the time of phoroneus the se●… king of argos , three hundred yeares after the time before said . but howsoeuer , this is once sure , that in ( a ) cecrops his time ( who was either the builder or ●…er of athens ) minerua was there adored with diuine honors . l. vives . saphrus . ( a ) ] machanell ( saith eusebius ) reigned iust as long as his father manitus , fourty yeares ; and iphereus succeeded him and raigned twenty yeares and in the eigh●… yeare of his raigne was moyses borne in egypt . ( b ) orthopolus . ] orthopolis saith eu●… , and pausanias , making him the sonne of plemneus whome ceres brought vp . the 〈◊〉 o●… which you had before . ●…sus ] pyrasus saith pausanias , he rayned fifty foureyeares . ( d ) moyses was borne ] the wri●… not about moyses birth . porphiry saith ( from sanchoniata ) that he liued in semiramis 〈◊〉 no , but in inachus his time , saith appion ( out of ptolomy 〈◊〉 the priest ) amosis 〈◊〉 then king of egypt . pol●…mon ( hist. gre. ) maketh him of latter times : making the peo●… led , to depart out of egypt , and to settle in syria , in the time of apis , phoroneus his sonne . 〈◊〉 assirius brings a many seuerall opinions of men concerning this poynt , some ma●… moyses elder then the troyan warre , and some equall with it . but the arguments which 〈◊〉 selfe brings proueth him to haue beene before it . his words you may read in euseb. 〈◊〉 ●…ang . lib. . numenius the philosopher calleth moses musaeus , and artapanus saith 〈◊〉 greekes called him so , and that meris , the daughter of 〈◊〉 king of egypt , ha●… child herselfe , adopted him for her son , and so he came to great honor in egipt , because 〈◊〉 diuine knowledge & inuentions in matter of learning and g●…rnment . ( e ) prometheus ] 〈◊〉 euseb. from others , affricanus i thinke , who maketh prometheus to liue ninety foure yeares after ogigius . porphiry putteth atlas and him in inachus his time . but prometheus was sonne to iaepellis , and asia . hesiod calls his mother clymene . his falling out with ioue ( saith higin . hist. celest. and many other do touch at this ) grew vpon this cause : being to smal in sacrifices to offer great offrings , & the poore being not able to offord them , prometheus suttely agreed with ioue that halfe of their sacrifice onely should bee burnt ; the rest shold be reserued for the vse of men : ioue consented . then offers prometheus two bulls vnto ioue and putteth all their bones , vnder one of the skins , and all their flesh vnder the other , and then bad ioue to choose his part . ioue , a good plaine dealing god , looking for no cousnage , tooke that was next to hand , & light on the bones : there at being angry , he tooke away the fire frō mankind , that they could sacrifice no more . but prometheus vsing his ordinary trickes , stole a cane full of the fire ●…elestiall , and gaue it vnto man , where-vpon hee was bound to caucasus , and an eagle set to feed continually vpon his liuer euer growing againe . some say that prometheus made those creatures who haue fetcht ioue downe so often , women . prometheus his complaint ( in lucian ) is thus answered by vulcan and mercury : thou cousonedst ioue in sharing , thou stolest the fire , thou madest men , and especially women . for so it is said , that he made men of clay , and then put life into them by the fire which hee had stolne from ioue , where-vpon ( sath horace ) commeth man-kinds diseases and feuers . seruius saith that minerua woundted at this man , this worke of prometheus , and promised to perfit it in all it lackt : and that prometheus affirming that hee knew not what was best for it , she tooke him vp to heauen , and setting him by the sonns chariot , gaue him a cane full of the fire , and sent him downe to man with it . hesiod in one place toucheth at that story of higinus , saying that ioue tooke away the fire from man , and prometheus got it againe : to reuenge which iniury vulcan by ioues command made pandora ( a woman endowed with all heauenly guifts and therefore called pandora ) and sent her downe into the earth by mercury , to be giuen as a guift vnto epimetbeus , prometheus his brother : and being receaued into his house , she opened a tunne of all the mischiefes that were diffused throughout all mankinde , only hope remayning in the bottom : and prometheus ( as aeschilus saith ) was bound vpon cancasus for thirty thousand yeares , neare to the caspian streights , as lucian saith in his caucasus . philostratus saith that that mount hath two toppes of a furlong distance one of the other , and that the inhabitants say that vnto these were prometheus his hands bound . in vita apollon . so saith lucian . this eag●…e , some say was begotten betweene typhon and echydna , ( higin . ) some say betweene terra and tartarus : but the most say that uulcan made her , and hercules killed her with a shaft , so she was set vp in the skie betweene the tropike of cancer and the equinoctiall line . but after that prometheus had prophecyed vnto ioue being to lye with thetis ) that the sonne he begat should bee greater then the father : he was loosed , prouided he must euer weare an iron ring vpon his finger , in memory of his bondage : and hence came the vse of rings they say : lactantius saith he first made idols of clay : he stole fire ( saith pliny . lib. . ) that is be taught the way how to strike it out of the flints , and how to keepe it in a cane . it is sure ( saith diodorus . lib. . ) that hee did finde out the fewell of fire , at first . the pelasgiues ( as pausanias testifieth ) ascribe the finding of fire vnto their phoroneus , not vnto prometheus . theophrastus saith this is tropicall and ment of the inuentions of wisdome . ( f ) he taught . ] old iaphets sonne : the worlds full wisest man doth hesiod call him : vnto epimetheus his younger brother they say hee did willingly resigne the kingdome of thessaly giuing him-selfe wholly vnto celestiall contemplation , and for that end ascending the high mount caucasus to behold the circumuolution of the starres their postures . &c. and then descending downe came & taught the caldees astronomy and pollicy , to the which i thinke the fable of the eagle feeding vpon his liuer hath reference , and to his doubtfull cares arising still one from another . the interpreter of apollonius rhodius , saith there is a riuer called aquila , that falling from caucasus runnes through the heart of the country promethea , lying close to that mount . herodotus writeth that prometheus the king of scythia knowing not which way to bring the riuer aquila to runne by his kingdome , was much troubled vntill hercules came and did it for him . thus of the riuer these two agree . diodorus saith that prometheus was the king of egypt , and when nilus had ouer flowed the country and drowned many of the inhabitants , he was about to kill him-selfe , but hercules by his wisdome found a meane to reduce the riuer : to his proper chanell : and herevpon nilus for his swiftnesse of course was called aquila . ( g ) yet are . ] yes , atlas was wise , and so was epimetheus , but to late , for prometheus is one of a forewit , & epimetheus an after witted man , for he being warned by his brother prometheus to take no gift of ioue , neglected this warning , and tooke pandora , and afterwards ( as hesiod saith ) he knew he had receiued his hurt . and therefore augustines reason is ●…ong , and acute : how was he such a great doctor , when wee can finde no wise men that hee left behind him ? who can iudge of his wisdome , seeing there was no wise men of his time ? for ●…ome onely iudgeth of wisdome . ( h ) his brother atlas ] there were three of this name , 〈◊〉 seruius , in aeneid l. . a moore ; the chiefe . an italian , father to electrae , and an arcadian , 〈◊〉 to maia the mother of mercury . these three , the writers doe confound as their vse is . for diodorus lib . maketh atlas the moore , sonne to caelus , and brother to saturne , father to the hesperides , and grand-father to mercury , a great astronomer , & one who by often ascending the mountaine of his name , frō whence he might better behold the course of the heauens , giue occasion of the fable of his sustayning heauen vpon his shoulders . pliny lib. . saith that 〈◊〉 the son of lybia ( this moore assuredly ) was the inuentor of astrology : & lib. . inuented the ●…here . alex. polyhistor thinketh that he was henoch , the inuentor of that star-skil that a●…s taught the phaenicians and egiptians afterwards , when hee trauelled these countries . this knowledge in astronomy might well giue life to that fable of heauen-bearing . some ●…e it arose from the inaccessible hight of mount atlas , that seemeth to the eye to vnder●… the skies ( saith herodotus ) and reacheth aboue the cloudes , nor can the top be easily dis●…d , the cloudes beeing continually about it : this was a great furtherance to the fiction . the italian atlas , was that ancient king of fesulae , as it is reported . ( i ) cecrops his ] pausanias 〈◊〉 that actaeus was the first king of attica , and cecrops , an egiptian ( his step-son ) inheri●… kingdome after him : and hee ( they say ) was a man from his vpper parts , and a beast in 〈◊〉 ●…her : because hee by good lawes reduced the people from barbrisme vnto humanity : or 〈◊〉 ●…her parts were feminine say some , because hee instituted marriage , in that country , and was as it were the first author in those parts of father and mother : for before , they begot children at randon , and no man knew his owne father . affricanus saith that ogyges was the first 〈◊〉 of athens , & that from the deluge in his daies , the land was vntilled and ●…ay desert . y●…ter , vntill cecrops his time : but for actaeus and others named as kings thereof before 〈◊〉 ●…hey are but bare names : annal. lib. . ( k ) phorbas ] brother to perasus , saith pausanias , 〈◊〉 ●…rgus , and father to triopas . the rhodians ( saith diodorus , ) beeing sore vexed by ser●…●…nt to the oracle , and by the appointment thereof , called phorbas into their island , gi●… 〈◊〉 part thereof , to him & his heires , and so they were freed from that plague , for which 〈◊〉 ●…eed that he should after his death be honored as a god : but this ( as seemes by dio●…●…s ●…s not phorbas the argiue , nor these of perasus , or argus , but a thessalian , the sonne of 〈◊〉 . ( l ) triopas ] sonne to phorbas . paus. diodorus mentions one triopas , the sonne of vn●… parents : some say of neptune and canace , some of apollo . the people hated him ( saith 〈◊〉 ●…pouerishing the temples , and for killing his brother . higinius saith that some tooke 〈◊〉 bee that celestiall constellation in heauen called ophinchus , who is wound about with a 〈◊〉 for triopas hauing taken off the roofe of ceres temple to couer his own palace withal , 〈◊〉 ●…enged her selfe vpon him with a bitter hunger : and lastly in his end , a dragon appeared 〈◊〉 & afflicted him sore : at last he died , and being placed in heauen he was figured as if a 〈◊〉 ●…guirt him about . ( m ) iasus ] father to io , of whom argos was called iasium , and the ar●… ●…ians ( n ) sthenelas ] after iasus ( saith paus. ) crotopus , agenors son reigned , & hee be●… ●…las . ( o ) mercury ] tully ( as i said before ) reckneth . mercuries . this is the third : son 〈◊〉 〈◊〉 and maia , taught by his grand-father , & inuenting many excellent things of himselfe : 〈◊〉 〈◊〉 a magician , as prudentius writes , & therefore feigned to be the carier and recarier of 〈◊〉 and from hell . ( p ) hercules ] there were . of this name , as tully saith . the . and most 〈◊〉 son to the eldest ioue and liscitus , & he contended with apollo for the tripos . . an e●… son to nilus , reputed the author of the phrygian letters . 〈◊〉 . one de●…fied amongst the i●… vnto whom they offer sacrifices infernal . . son vnto astery latona's sister , honored by 〈◊〉 ●…ians , and carthage they say was his daughter . an indian called belus . . the third iu●… 〈◊〉 by alcmena . siculus hath but three of his name . . an egiptian , the worthiest , made 〈◊〉 of the army by osyris , for strength and valour , hee trauelled most part of the world , 〈◊〉 ●…ed a piller in libya : he liued before hercules alcmenas son , aboue yeares : that 〈◊〉 ●…mulated him , and therefore he was called alcaeus , an helper . the third , was hercules 〈◊〉 a famous soldior , and the ordainer of the olympian games . paus. calleth him hercules 〈◊〉 . seruius reckneth foure hercules , the tyrinthian , the argiue , the theban , and 〈◊〉 . in aen. . but indeed the number is vncertaine . uarro reckneth . the lybians by 〈◊〉 is the most ancient , and that other worthies did all take their names from him . but the author of kenophons aequiuoca , saith that the most ancient kings of noble families we●… still called saturnes : their eldest sonnes , iupiters , and their hardiest grand-children , her●… . augustine heere meanes of that hercules that was sonne to ioue and alcmena , who ●…ed with the argonautes , and was one generation before the troian warre : and to him doe the ambitious greekes ascribe all the glory of the rest . so that he brought a greater fame vnto po●…erity then either ioue or any other god : as seneca the tragaedian writeth . fortius ipse genitore tuo ; fulmina mittes . with more strength , then thy fire , thou shalt flash thunders fire . he liued after mercury . for mercury ( as the report goeth ) waited vpon ioue when he was begotten . but the sonne of liscitus was long before mercury the arcadian , and liued in the time of mercury the egiptian , beeing an egiptian himselfe . ( q ) both men ] homer maketh ulisses meete hercules amongst other dead men . odyss . . and yet hee saith that his idol onely was in hell , for himselfe feasted with the gods : but we know what he meanes by that idol . ( r ) po●… their good ] mercury found out many good artes , and adorned the speach with eloquence . hercules clensed the world of tyrants and monsters : and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( s ) minerua ] tully de nat . deor . lib. . maketh fiue mineruas . . mother vnto apollo , begotten by uulcan . daughter of nilus , and a goddesse of the saitae in egipt , thrid daughter to iupiter caelius , fourth begotten by ioue on coriphe , oceanus his daughter , whom the arcadians called coria , and affirme , that shee inuented chariots . . the daughter of pallas who killed her father being about to rauish her : and shee is pictured with wings . this pallas they say was a cruell fellow and she for killing of him was surnamed pallas . but the arcadians tell a tale how minerua being yet a little one was sent by ioue to pallas , lycaons sonne , to be brought vp in his house , where she liued with his daughter whom she afterwards tooke vppe to heauen and called her uictoria , and her selfe pallas in memory of her foster-father . now their are other deriuations of pallas , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of shaking a speare , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. of moouing her selfe in ioues head : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. of bringing dioynsius his heart panting vnto ioue , namely whē the tytans had torne him in peeces . ( t ) triton ] between the two syrtes in affrica there is a riuer , and a fen also , both being called triton , & thence the inhabitants as mela saith ) suppose the sur-name of minerua to be deriued , who they say was borne there , & y● day that they thinke was her birth day they sollemnize with games & sports amongst the virgins . herodotus saith there is an i le in that fenne or lake , where vnto iason sailed with his argonautes . the writers greeke and latine , consent in this , that minerua was called tritonia from this lake , silius implieth that there she first found out oyle . solinus saith she b●…ld her selfe therein : it may bee then , when seeing her cheekes bigge with blowing her pipe , shee cast it away . this the poets say she did by meander , a riuer of ionia . but which of the mineruas was this ? i thinke the fift : for hard by , there is a lake they call pallas , and calimachus who was borne not farre thence , viz. in cyrene , calleth the lake triton it selfe pallantia , and so doth festus . but the lybians call it neptunes , and tritonis lake : it may bee neptune is pallas . some now ( and this i must not ommit ) say that minerua was borne in boeotia , in triton there . for there are diuers tritons , one in boeotia , one in thessaly , and one in lybia , and there was minerua borne . interpr . appollon . rhod. ( u ) that of ioues ] some thinke minerua was called tritonia because in the boeotian tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an head . but this was onely a fiction , because she is called the goddesse of wisdome , and the highest part of the ayre . ( x ) a great deluge ] eusebius , ( whence aug. hath most of this ) referreth all these things vnto the reigne of ph●…oneus the argiue . ogygius reigned ( saith hee ) in attica eleusina , of old , called acta , and ouer many other citties , the time when the virgin whom the greekes call minerua , appeared at the lake tritonis . in this kings time there was a great invndation , betweene which and that of deucalions time are reckned one hundered and seauenty yeares , within a few . but solinus saith not so . there was ( ●…aith hee ) sixe hundered yeares betweene ogyges and deucalion , and ogyges reigned in acta , and boeotia , which was called as strabo saith , ogygia , before cecrops●…me ●…me , who ( as some say ) built the boeotian thebes , and therefore the theban wittes were called ogygi●… , and hee was generally held to haue beene borne in eleusis in attica : for other originall of his is vnknowne ; and from his time vnto the first olympiade , hellanicus , philochorus , ca●… , 〈◊〉 ●…lus , ( that wrote the acts of the sirians ) doe reckon aboue a thousand yeares : and soe do●… diodorus and almost all the greekes : vnto whome orosius agreeth , making ogygis , his 〈◊〉 to befall a thousand foure hundred yeares before rome was built . porphiry in his 〈◊〉 book against christianity , sayth that ogyges liued in inachus his time , and affricanus●…ving ●…ving him , maketh moses and him both of one time , whereas moses was long after him . ( y ) nor l●…tin ] not so in the opinion of iosephus nor eusebius . iosephus sayth , that berosus the ●…ldaean made mention of this generall deluge , as also mnaseas of damascus , and hie●… of egipt , quoting all their sayings . and alexander polyhistor , melon , eupolemus , and 〈◊〉 : doe mention it also , as eusebius saith . plinie also and mela affirme , that ioppe in egipt was built before the inundation of the earth , which cannot be ment of the deluge of o●… or deucalion for those did neuer come so farre as egipt . nor is it any wonder if that city ●…e built then : for so were a many more besides : yea that deluge which the poets make 〈◊〉 to threaten , is no other but this . but they write hereof so obscurely , as they scarcely 〈◊〉 what they wrote them-selues . indeed that which berosus , mnaseas , and eupolemus do 〈◊〉 , belongs vnto the barbarian histories , and neither to the greeke nor latine , whereof 〈◊〉 speaketh . ( z ) our chroniclers ] christian historigraphers : as eusebius bishop of 〈◊〉 in palestina ( who by reason of his familiarity with the martyr pamphilus , was called ●…ilus also , ) who as hierome sayth wrote an infinite number of volumes , and amongst the ●…st , one generall history out of all the chroniclers , as an abstract or epitome of them all , 〈◊〉 〈◊〉 i thinke be this which we haue of his yet extant , although the proper names , and 〈◊〉 of the whole worke bee much depraued by the ignorance of the transcribers , from ●…se heads the vnderstanding of those computations was farre to seeke : nor can those er●… bee reformed , but by the most perfect antiquaries , and therefore the simple are herein ea●…●…uced . but how necessary this booke is for a student , hierome himselfe shewed by ●…ing it out of the greeke , and putting that holy admiration of irenaeus vnto the tran●… , in the front of it . it was continued by eusebius vntill the second yeare of constantine 〈◊〉 , and hierome made an appendix of the rest of the time vnto gratian , ( a ) attica ] it 〈◊〉 ●…rey in greece betweene megara and boeotia , lying vpon the sea with the hauen 〈◊〉 and the cape sunius : a fertile soyle both of good fruites , good lawes , and good 〈◊〉 ●…aith tully . the waues beating vpon the shores hereof ( saith capella ) doe produce a 〈◊〉 ●…onious musick : metaphorically spoaken ( i thinke ) of their delightfull studies . the ●…ey-men call them selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in-bred , nor deriuing from any other nation . of 〈◊〉 ●…ngs pausanias saith thus : actaeus ( it is said ) reigned first in attica , then cecrops his 〈◊〉 ●…n law : who begot erisa , aglaurus , and pandrosus , daughters , and erisichthon a sonne , ●…ed before his father . cecrops ( saith strabo ) brought the dispersed people into twelue 〈◊〉 cecropia , tetrapolis , epacria , decelea , eleusis , aphydna , ( or aphydnae ) dorichus , 〈◊〉 , cytheros , sphetus , cyphesia and phalerus : and afterwards hee brought them all 〈◊〉 into that one now called thebes . the time when athens was built , and the reason that varro giueth for the name . chap. . of the name of athens ( a ) ( comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is minerua ) varro giueth this reason . an oliue tree grew sodenly vp in one place , & a fountaine burst 〈◊〉 ●…enly out in another . these prodigies draue the king to delphos , to know 〈◊〉 ●…acles minde , which answered him , that the oliue tree signified minerua , & 〈◊〉 ●…ntaine neptune , and that the citty might after which of these they pleased 〈◊〉 their citty . here-vpon cecrops gathered all the people of both sexes to●… ( for ( c ) then it was a custome in that place to call the women vnto 〈◊〉 ●…ations also ) to giue their voyces in this election , the men beeing for 〈◊〉 , and the women for minerua : and the women beeing more , wone the 〈◊〉 ●…r minerua . here at neptune beeing angrie , ouer-flowed all the athe●… lands , ( for the deuills may drawe the waters which way they list ) and to appease him , the athenian women had a triple penalty set on their heads . first they must neuer hereafter haue voice in councel . second neuer hereafter be called ( e ) athenians : third nor euer leaue their name vnto their children . thus this ancient and goodly citty , the onely mother of artes and learned inventions , the glory and lustre of greece , by a scoffe of the deuills , in a contention of their gods a male and female , and ( f ) by a feminine victory obteined by women , was enstiled athens , after the females name that was victor , minerua : and yet being plagued by him that was conquered , was compelled to punnish the means of the victors victorie , and shewed that it feared neptunes waters , worse then mineruas armes . for minerua her selfe was punished in those her women champions : nor did she assist those that aduanced her , so much as to the bare reseruation of her name vnto themselues , besides the losse of their voices in elections , and the leauing of their names vnto their sonnes : thus they lost the name of this goddesse , whom they had made victorious ouer a male god : whereof you see what i might say , but that mine intent carieth my penne on vnto another purpose . l. vives . athens ( a ) comming ] whence this name descended it is doubtfull , the common opinion fetches it from minerua , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the greekes haue this , of the name both of the country and citty . cranaus ( saith pausanias ) a worthy athenian , succeeded cecrops : and he amongst his other children , had a daughter called atthis , of whom the country was called attica , being called actaea before . some ( saith strabo ) call it attica of actaeon : some call it atthis , and attica of atthis cranaus his daughter of whom the inhabitants were called cranai . some call it mopsopia , of mopsopus , ionia of ion sonne to xuthus , posidonia , of posidon , and athena of athena , or minerua , of minerua , if you like it in latine , iustine ( out of trogus ) saithit was not called athens vntill the fourth king of attica , cranaus his successor , whom hee calleth amphionides , but there is a falt , i thinke , the greeke is amphycthyon : and indeed athens is not named in the number of citties that cecrops founded . that which was called cecropia and was after-wards called athens and built by theseus , was but the tower of the citty . for this the greekes say ordinaryly , the tower of athens was called cecropia at first : interp. apollon . but note this there were three townes called athens ( uarro de analog . ) the athenians inhabited one , the athenaeans another , and the atheneopolitanes a third . the first was athens in attica . the second athens in the island eubaea , ( otherwise called chadae , built by king cecrops sonne to erichthaeus , and the cittizens hereof were called athenaeans , but that was onely by the latines , for the greekes call the attick athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the third was a people of gallia narbonensis inhabiting atheneopolis in the countrie of massilia . there is another athens in the lacedemonian territory . ( b ) of both sexes ] ouid saith that this contention of neptune and minerua was before twelue gods , and ioue him selfe sat arbiter . neptune smote the earth with his mase and brought forth an horse : and minerua shee brought forth an oliue tree , this was the signe of peace , and that of warre . so all the gods liked the signe of peace best , and gaue minerua the preheminence . metamorph. . some refer this to the contention betweene sea and land , whether the athenians could fetch in more commodity or glory , by warre or peace , from sea or land . neptunes horse was called by some syro●… , by some ar●… , and by some scythius , seru. in . georgic . uirg . ualerius probus reckons more of his horses then one : for he gaue adrastus , arion , and panthus and cyllarus vnto iuno , and shee bestowed them on castor and pollux . but which of the fiue mineruas was this . the second , nilus his daughter , the aegiptian , saietes goddesse , as plato held in ti●… sais is a 〈◊〉 citty in egipt , in the pronince of delta , where amasis was borne , built by the same m●… , who is called neuth in egypt , and athene in attica . the athenians haue a moneth , 〈◊〉 at the first new moone in december , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in memory of th●… contention of neptune and pallas . ( c ) then it was ] both there and else-where : and plato requited it in his repub. ( d ) athenians ] wherevpon they were neuer called but atticae as ne●…des saith : the men indeed were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but not the women , the reason was ( saith he ) because their wiues in their salutations should not shame the virgins , for the woman taketh her husbands name and they being called athenians if the virgins should bee called atheni●… , they should be held to be married . but pherecrates , philemon , diphilus , pindarus , and di●… other old poets call the women of athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word phrynichus the bithini●… sophister holdeth to bee no good athenian greeke , and therefore wondereth that pherec●…s a man wholy atticizing , would vse it in that sence . ( f ) by a feminine ] a diuersity of reading , but of no moment . varros relation of the originall of the word areopage : and of deucalions deluge . chap. . bvt varro will beleeue no fables that make against their gods , least hee should disparage their maiesty : and therefore he will not deriue that ( a ) areopagon , ( the place ( b ) where saint paul disputed with the athenians , and whence the iudges of the citty had their names ) from that , that ( c ) mars ( in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) beeing accused of homicide , was tried by twelue gods in that court , and quit by sixe voices : so absolued ( for the number beeing equall on both sides the absolution is to ouer-poyse the condemnation ) . but this though it be the common opinion he reiects , & endeauoreth to lay down another cause of this name , that the athenians should not offer to deriue areopagus from ( d ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pagus : for this were to i●…e the gods by imputing broiles and contentions vnto them , and therefore he affirmeth this , and the goddesses contention about the golden apple , both a●…se : though the stages present them to the gods as true and the gods take 〈◊〉 in them , bee they true or false . this varro will not beleeue , for feare of ●…ing the gods in it : and yet hee tells a tale concerning the name of a●… ; of the contention betweene neptune and minerua , ( as friuolous as this ) and maketh that the likeliest originall of the citties name : as if they two contending by prodigies , apollo durst not bee iudge betweene them , but as paris was called to decide the strife betweene the three goddesses , so he was made an vmpier in this wrangling of these two , where minerua conquered by her fautors , and was conquered in her fautours , and getting the name of athens to her selfe , could not leaue the name of athenians vnto them . in these times , as varro saith , ( e ) cranaus , cecrops his successor reigned at athens , or cecrops himselfe as our eus●…s , and hierome doe affirme : and then befell that great inundation called the ●…d of deucalion : because it was most extreame in his kingdome . but ( f ) it ●…ot nere egipt nor the confines thereof . l. vives . a●…gon ] in some , areon pagon : in others arion pagon : in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . stephanus ●…ibus saith it was a promontory by athens where all matters of life & death were 〈◊〉 there were two counsels at athens ( as libanius the sophister writeth ) one continu●…●…ing of capitall matters , alwaies in the areopage : the other changing euery yeare and ●…ng to the state : called the counsell of the . of the first , our budaeus hath writ large●… 〈◊〉 〈◊〉 both languages . annot. in pandect . ( b ) where saint paul ] act. . ( c ) mars called ] the common opinion is so : and iuuenall therevpon calleth the areopage mars his court. pausanias saith it had that name because mars was first iudged there for killing alirrhothion , neptunes sonne , because hee had rauished alcippa , mars his daughter by aglaura the daughter of cecrops . and afterwards orestes was iudged there for killing of his mother , and being quit , he built a temple vnto minerua ar●…a , or martiall . ( d ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and pagus ] i doe not thinke areopagus is deriued hence , as if it were some village without the towne , or streete in the citty : but pagus is some-times taken for a high place or stone , or promontory as stephanus calleth it . for suidas saith it was called ariopagus , because the court was in a place aloft , vpon an high rock : and arius , because of the flaughter which it decided , being all vnder mars . thus suidas , who toucheth also at the iudgement of mars for killing of alirrhothion : out of hellanicus lib. . as we did out of pausanias : and this we may not ommit : there were siluer stones in that court , wherein the plaintifs and the defendants both stood , the plaintifs was called the stone of impudence , and the defendants , of iniury . and hard by was a temple of the furies . ( e ) cranaus ] or amphyction , as i sayd : but eusebius saith cecrops himselfe . but this computation i like not , nor that which hee referreth to the same . viz. that cecrops who sailed into euboea ( whom the greekes call the sonne of erichtheus ) ruled athens long after the first cecrops , and of him were the athenians called cranai , as aristophanes called them . strabo writeth that they were called cranai also : but to the deluge , and deucalion . hee was the sonne of prometheus and oceana , as dionysius saith , and hee married pirrha the daughter of his vncle epimetheus and pandora , and chasing the pelasgiues out of thessaly , got that kingdome : leading the borderers of parnassus , the leleges , and the curetes along in his warres with him . and in his daies ( as aristotle saith ) sell an huge deale of raine in thessaly , which drowned it and almost all greece . deucalion and pyrrha sauing themselues vpon parnassus went to the oracle of themis , and learning there what to doe , restored man-kinde ( as they fable ) by casting stones ouer their shoulders back-ward : the stones that the man threw prouing men , and pyrrhas throwes bringing forth women . indeed they brought the stony and brutish people from the mountaines into the plaines , after the deluge and that gaue life to the fable . in deucalions time ( saith lucian in his misanthropus ) was such a ship-wrack in one instant , that all the vessells were sunke excepting one poore skiffe or cock-boate that was driuen to lycorea . lycorea is a village by delphos named after king licoreus . now parnassus ( as stephanus writeth ) was first called larnassus , of deucalious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or couered boate , which he made him by the counsell of his father prometheus , and which was driuen vnto this mountaine . strabo saith that deucalion dwelt in cynos , a citty in locris neare vnto sunnius opuntius , where pirrhas sepulchre is yet to bee seene , deucalion being buried at athens . pausanias saith there was a temple at athens of deucalions building and that hee had dwelt there . yet dion saith that the tombe is in the temple of iupiter olympius , which he founded . ( f ) it came not ] so saith plato in timaeo . and diodor. sicul. lib. . about whose times moyses brought israel out of egipt . of iosuah : in whose times he died . chap. . in the later end of cecrops raigne at athens , came moses with israell out of egypt : ascarades , ( a ) maeathus and triopas beings kings of asiria , sicyon and argos . to syna did moses lead them , and there receiued the law from aboue called the old testament , containing all terrestriall promises : the new one , containing the spiritual , being to come with christ our sauiour : for this order was fittest ( as it is in euery man , as s. paull sayth ) that the naturall should be first , and the spirituall afterwards , because ( as he said truely ) the first man is of earth , earthly , and the second man is of heauen , heauenly . forty yeares did moses rule this people in the desert , dying a hundred and twenty yeares old : hauing prophecied christ by innumerable figures in the carnal obseruations about the tabernacle , the priesthood , the sacrifices , and other misticall commands . vnto moses was iosuah the successour , and he led the people into the land of promise , and by gods conduct expelld all the pagans that swarmed in it , and hauing ruled seauen and twenty yeares , he dyed in the time that amintas sat as eyghteenth king of assiria ; corax the sixteenth of sicyonia ( b ) danaus the tenth of argos , and erichthonius the 〈◊〉 of athens . l. vives . m●…rathus ] peratus , saith pausanias . but eusebius calls him marathus , hee reigned twenty yeares . there was one marathus , apollo's sonne , who built a citty in phocis not farre fr●…●…icizza . there was another that serued vnder castor and pollux , and of him did ma●… 〈◊〉 achaia take the name . it may be this was marathus apollos son , for suidas affirmeth 〈◊〉 the country in attica , so called had the name from that marathus . ( b ) danaus ] an eg●… , belus his sonne , he brought the first ship out of egipt into greece . pliny , for before , they 〈◊〉 their shipping all in the red sea , among the iles of king erithras . and this danaus 〈◊〉 〈◊〉 first that digged welles in argos . dipsius that is the drought . the egiptians bani●… , and elected egiptus for king , of whom the country ( before called ae●…a ) was now 〈◊〉 egipt . euseb. he came to argos in the time of gelanor the sonne of sthenelas , whom he 〈◊〉 of his estate together with all agenors progeny . their contention was ended thus . 〈◊〉 beeing come out of egipt , fell to contend with gelanor about the kingdome , the 〈◊〉 beeing vmpier , much was said on both sides , danaus seemed to speake as good reason ●…s the ●…her , so it could not bee decided vntill the next day : the next morning , a wolfe com●…●…ng into the pasture , and beginnes a fight with the chiefe bull of the kings heard . t●… 〈◊〉 the people liken danaus to the wolfe , and gelanor to the bull : for as the 〈◊〉 〈◊〉 stranger to man , so was danaus vnto them . but by and by , the wolfe kills the 〈◊〉 〈◊〉 vpon this iudgement was giuen on danaus his side , wherefore danaus thinking 〈◊〉 〈◊〉 had sent this wolfe , hee dedicated a temple vnto apollo lycius , that is , woluish . 〈◊〉 〈◊〉 dwelt in the argiue tower , and all the pelasgiues were called danai , after him . 〈◊〉 〈◊〉 the fifty daughters whom poets haue so eternized . diodorus saith he built the argiue 〈◊〉 oldest citty ( one of them ) in all greece . others say he built but the tower . he was a 〈◊〉 king then greece had euer had before him . the false gods , adored by those greeke princes , which liued betweene israells freedome , and iosuahs death . chap. . betwixt the departure of israell out of egipt , and the death of iosuah , who led them into the land of promise , the greeke princes ordained many sorts of sacrifices to their false gods , as solemne memorials of the deluge , and the freedome of mankinde from it , and the miserable time that they had in it , and vpon it 〈◊〉 being driuen vp to the hill , and soone after comming downe againe into the 〈◊〉 for this they say the ( a ) lupercalls running vppe and downe ( b ) the holy 〈◊〉 , doth descipher , namely how the men ranne vp to the mountaines in that ●…ndation , and when it ceased , came all downe againe into the plaines . 〈◊〉 this time they say that ( c ) dionysius ( otherwise called ( d ) father liber , and 〈◊〉 god after his decease ) did ( e ) first shew the planting of the vine in attica : 〈◊〉 were there musicall ( f ) plaies dedicated to apollo of delphos , to appease 〈◊〉 they thought had afflicted al greece with barrennesse , because they de●… not his temple which danaus in his inuasion , burned : & the oracle it selfe charged them to ordaine those plaies . erichthonius was the first that presented them in attica , both vnto him and minerua , where hee that conquered , had a reward of oyle , ( g ) which minerua they say inuented , as liber had found out the wine : and in these times did ( h ) xanthus king of crete force ( i ) away europa , and begot ( k ) rhadamanthus ( l ) sarpedon , ( m ) and minos , who are reported to bee the sonnes of ioue and europa . but the pagans yeeld to the truth of history in this matter of the king of crete : and this that hangs at euery poets penne , and at euery plaiers lyps , they doe accompt as a fable , to proue their deities wholy delighted in beastly vntruthes : and now ( n ) was hercules famous at tyre : not hee that wee spake of before : ( for the more secret histories say there were many hercules , & many father libers ) and this hercules they make famous for twelue sundry rare exploits ( not counting the death of the african ( o ) antaeus amongst thē , for that belongs to the other hercules ) and this same hercules doe they make to burne himselfe vpon mount ( p ) oeta , his vertue whereby he had subdued so many monsters , failing him now in the patient toleration of his ( q ) owne paines : and at this time ( r ) busyris ( the sonne of neptune and libia daughter to epaphus ) and king or rather tyrant of egipt , vsed to murder strangers & offer thē to his gods : o but let vs not thinke neptune a whore-maister or father to such a damned sonne , let the poets haue this scope to fill the stage and please the gods withall ! it is said that vulcan and minerua were parents to this ( s ) ertchthonius , in the end of whose reigne iosuah died . ( t ) but because they hold minerua a virgin , therefore ( say they ) in their striuing together , vulcan proiected his sperme vpon the earth , and thence came this king as his name sheweth : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is strife , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is earth : which ioyned doe make erichthonius . but indeed the best learned of them reiect this beastlinesse from their gods , and say that the fable arose heerevpon , ( u ) that in the temple of vulcan and minerua , which were both one at atthens , there was a ( x ) little child found with a dragon wound about him , which was a signe that hee should prooue a famous man , and because of this temples knowing no other parents that hee had , they called him the sonne of vulcan and minerua : but howsoeuer , that fable doth manifest his name better then this history . but what is that to vs when as this is written in true bookes , to instruct religious men , and that is presented on publike stages to delight the vncleane deuills , whom notwithstanding their truest writers honour as gods , with those religious men ? and let them deny this of their gods yet can they not acquit them of all crime , in affecting the presenting of those filthinesses , and in taking pleasure to behold those things bestially acted , which wisdome seemeth to say might better be denied : for suppose the fables belie them , yet if they do delight to here those lies of them-selues , this maketh their guilt most true . l. vives . the ( a ) lupercalls ] the lupercall was a place on mount palatine in rome , sacred vnto pan lycius , or , the woluish : whom they say the arcadians that came with euander into italy , dedicated , by the aduice of carmentis , the prophetesse : in the same holy forme that they worshipped him in their country , and iupiter lycius vpon mount lyceum , in the same place where romulus and remus suckt , the she wolfe , and there was a statue representing the same . therefore was the place called lupercall , saith seruius , but the statue of pan lyceus had euander consecrated long before romulus was borne . ouid fast. quid vetat arcadico dictos a monte luperco●… ? faunus in arcadia templa lycaeus habet . luperci may th' a cadian hills name beare , since wolfe-like faunus hath his temple there 〈◊〉 ●…gil in his aeneads . lib. . — gelida monstrat sub rupe lupercal , parrhasia dictum panos de monte lycaei . lupercall vnderneath the rock so chill , so call'd of wolfe-like pans parrhasian hill . 〈◊〉 himselfe was one of the lupercalls , and was celebrating of that feast when 〈◊〉 shepheards tooke him . now they vsed to sacrifice vnto pan all naked saue their 〈◊〉 which were couered ( as dionys. saith ) with the skins of the sacrifices , and so they ranne all about the streete . they were called lupercalls ( saith uarro de ling. lat. . ) because they sacrificed in the lupercall : the orderer of the sacrifice when hee proclaimed the monthly feasts , to be kept vpon the nones of february , calleth this feast day , a day februate , that is a day of purgation , &c. festus seemeth to ascribe the lupercall feasts to the honour of iuno , for on 〈◊〉 day hee saith the women were purged with iunos mantle , that is , with a goates ski●…e , for the women , beleeued that it would make them fruitfull , to bee beaten with a kinne of one of the sacrifices at the lupercall feasts . and therefore as the lupercalls ran●…e by , they would hold out their hands for them to strike . they offered a dogge also at this feast , as plutarch saith : whether that were a kinde of purgation , or that it was in token of the d●…gges em●…ty with the wolues , beeing sac●…ed vnto pan lyceus . ( b ) the holy streete ] uia sacra . 〈◊〉 reached not ( as the vulgar thinke ) onely from the pallace to the house of the maister of the ceremonies but from that house to the chappell of goddesse strenua , and from the pallace , to the capitol . v●… de ling. lat . saith this : at strenuas chappel , hard by the carina beg●…eth , holy streete , and 〈◊〉 reacheth to the capitol for that way doe sacrifices goe to the capitoll euery month : and that way 〈◊〉 all augurs to take their auguries . but the vulgar know onely that part of it , which reacheth from the court to the fore-most descent : it was called holy-steete , for there did romu●… and tatius the sabine king make their vnion . h●… ouid●…th ●…th they vsed to sell apples . it was a steep vneuen way , which is the reason of augustines mention of it here . ( c ) dionysyus ] t●… ▪ de ●…at . deor . . wee haue many dionysii : one sonne to io●…e and proserpina , another nilus his sonne , the murderer of nysa : a third caprius his sonne , and king of asia , whence the scythians had there discipline : a fourth sonne to ioue and luna to whom orpheus his consecrations are dedicate , a fift , sonne to nisus and thyone , who i●…stituted the trieterides , ( or three yeares sacrifices ) vnto bacchus . of the theban dionysius the indian and the assirian , read philostratus . uita apollonii . lib. . some held but one dionysius the finder out of wine , & the conquerour of many nations : and some againe held that there were three , beeing in three seuerall times . . an indian , who found out wine . . sonne of ioue & ceres , the inuenter of the plough . . sonne to ioue and semele , an effeminate fellow , leading whores about with him in his army . ( d ) father liber ] because ( saith macrobius , from naeuius ) he is the sunne , and goeth freely ( libere ) throughout the skies . plutarch ( in quaest. ) giues other reasons because hee freeth the 〈◊〉 of drinkers : or , because hee fought for the freedome of baeotia : or because hee freeth one from cares , and secureth them in hardest actes . seneca saith his name ; liber , commeth not a libera lingua , from a free tongue , but , quia liber at seruitio curarum animum , because hee freeth the soule from the bondage of care , and giueth it vigor in enterprises : for it thrusts out care , and turneth the minde vp from the bottome , and therefore it is good to drinke now and then . de ●…q . anim . ( e ) first shew ] therefore was he called dionysius , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , giuing wine . pla●… 〈◊〉 cratyl . now valerius probus relate●… this story thus . . georg. staphylus a shepheard of 〈◊〉 , and keeper of king oeneus goates , obserued one of them that stra●…ed alwaies from the 〈◊〉 , and was more lusty , and came later to the fold then any other , herevpon he watched him , and finding him in a secret place , eating of a fruite that was vnknowne vnto him , hee plucked 〈◊〉 of it , and brought it vnto king oeneus , who delighting in the iuice wrung from it , as 〈◊〉 as it grew ripe , set it before father liber , who was then his guest . liber teaching him the 〈◊〉 how to husband it , for a perpetuall ▪ memory of the inuentors , named the iuice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of oeneus , and the grape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of staphylus . eusebius meaneth one dionysius the sonne of deucalion , more ancient then that sonne of semele , and he ( saith eusebius ) came into attica , and there found out the vine : that hee lodged with oue semacus vnto whose daughter he gaue a roe-bucks skin : but this was in cecrops time . but eubolus saith it was before cecrops time that wine was found , and that before that , they vsed water in their sacrifices in stead of wine . ( f ) plaies dedicated to apollo ] eusebius saith that erichthon , cecrops sonne built that temple vnto apollo delius : apollo had many plaies sacred vnto him , but there were two sorts of the chiefe : the actian , in acarnania , sacred vnto apollo actius , wherein the lacedemonians had the preheminence : and these were famous all greece ouer : and the delphike , in phocis , called the pythian games , kept euery eight yeare . censorin . plutarch ( in question . ) saith that the delphians celebrated three kindes of plaies euery ninth yeare : the stephateria , the heroides , and their chorilae . but who ordeined these games at first , is vncertaine . one of pindarus his interpetours , saith that their pythian games were of two sorts ( as strabo also testifieth . ) the most ancient , inuented by apollo himselfe vpon the killing of the dragon python : and in these , diuers heroës , as castor , pollux , peleus , hercules and telamon were victors , and al crowned with laurell : the later , ordeined by amphycthions counsell , after the grecians by the helpe of eurilochus the thessalian , had conquered their cursed aduersaries the cirrhaeans : this was in solons time . aeschylus maketh mention of this warre . contra ctesiphont . ( g ) with minerua shee rather found out the tree then the fruite . virg. minerua , finder of the oliue tree ; for pliny lib. . ascribes the inuention of oyle , and oyle-presses , vnto aristeus of athens , hee that found hony out first : nay and wine also , saith aristotle , making him a learned man , and much beholding to the muses . yet diodorus deriues the drawing of oyle from one of minerua●… inuentions . but that the oliue tree is consecrated to minerua , all writers doe affirme , as is the laurell to apollo , the oke to ioue , the myrtle to venus , and the poplare to hercules . virg. pliny saith that the oliue that minerua produced at athens was to bee seene in his time . lib. . and the conquerors at athens are crowned with an oliue ghirland . and this vse the romanes had in their lesser triumphs , vsing crownes of oliue and myrtle , and the troupes of souldiours in the calends of iuly were crowned with oliue branches , as the victors in the olympick exercises were with garlands of the oliue : and the tree whence hercules had his crowne , remained vnto plinies time , as himselfe writeth . ( h ) xanthus , ] i thinke this is that successor of deucalion whom diodorus calleth asterius . lib. . deucalion had hellenus : hee , dorus ; dorus , tectanus , who sailed into crete , and bare iupiter three sons , rhadamanthus , minos , and sarpedon : all which asterius marying their mother , hauing no childe by her , adopted for his sonnes . eusebius saith hee begot them all vpon her . but strabo saith that hellenus , deucalions son , had two sons dorus , and xuthus , who marrying creusa , erichtheus his daughter , brought collonies into tetrapolis in attica , founding oenoa , marathon , probalinthus , and tricorythus : ioannes grammaticus ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is of his opinion also : adding one aeolus , a third sonne of hellenus , of whom the aeolike dialect came , as the dorike did of dorus , and this is more likely . for there are but foure score yeares betweene deucalions floud , and the rape of europa , namely from the thirtith yeare of cecrops vnto the fortith of erichthonius . some greeke authors will not haue dorus and xuthus to bee sonnes vnto hellenus , but vnto aeolus , who married creusa . of ion , sonne to this panthus , was the countries name changed from aegialia , into ionia : for he planted colonies in twelue citties of asia , as the oracle of delphos directed him , according to utruuius , who emploieth both xanthus and his son , i●… in this businesse , yet did the country beare the sonnes name . the athenians had a feast called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , speedy helpe : because they beeing in a dangerous warre with eumolpus , neptunes sonne , xanthus came to their aide with wonderfull celerity : for which erichtheus made him his sonne in lawe . now this xanthus they thinke is asterius also : for xanthus , and xuthus are vsed both for one : and hence came the claime that androgeus , son to minos , & grand-child to xanthus , had against aegeas , theseus his father , vnto the kingdome of athens : and be being made away by the treasons of aegeus , minos inuaded attica , and brought them to that streight , that they were saine to pay him a yearely tribute of seauen boies and seauen virgin girles . or●… nameth one asterius , who went in the argonautes voiage : but that was the brother of am●… , not this asterius . ( i ) europa ] agenors daughter , stolne by pyrates from sydon in phaenicia , and brought into crete in a shippe called the white-bull : and from her had this third part of our world , the name : if reports bee true . herodotus saith the cretans did steale her to auenge the rape of io , whom the phaenicians had borne away before . then paris to reuenge the asians went and stole hellen , and so beganne the mischiefe . palaephatus paruus declareth it thus . there was one taurus , a gnossian , who making warre vpon tyria , tooke a many virgins from them , and europa for one : and hence came the fable . the greekes to make somewhat of the coniunction of ioue and europa , say that hee begot carnius on her , whom apollo loued , and therefore in lacedomon they had the feasts of apollo carnius , praxil . ( k ) rhadamanthus ] the cretan law-giuer , for his iustice feigned to be iudge of hel . homer calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is yellow , or faire rhadamanthus , and i thinke hee toucheth at his father herein : although hee call other faire personages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also . plato saith he was sonne to asopus by aegina , on whom ioue begot adacus , and gaue her name vnto an i le in greece . in gorg. ( l ) sarpedon ] h●…er will not haue him the son of ioue by europa , but by laodam●…ia , bellerophons daughter . he reigned in cilicia , where there is apromontory of his name in the vtmost part of his kingdome . mela , the common report is he was king of lycia , and so holds strabo . lib. . writing that sarpedon brought two colonies from crete thether : where he dwelt , and where the son of pandion lycus reigned afterwards , leauing his name to it , which was called myniae before , and solymi afterwards , though homer make two seuerall peoples of them . sarpedon was slaine by menelaus before troy , to the great griefe of ioue , who could not comptroll the destenies herein . ( m ) minos ] king of crete , and their law-giuer also : this some say was minos the yonger , and son to iupiter . diodor. l. . ( n ) hercules in tyria ] or in syria . but indeed tyre is in syria , and all phaenicia also . for syria is an huge thing . sixe hercules doth t●…ly ( as i said ) recken vp . eusebius makes hercules surnamed delphinas who was so famous in phaenicia , to liue in these times : but if it were the hercules that burnt himselfe on oeta , it was the argiue , and we must read tyrinthia in augustine , and neither tyria , nor syria : tyrinthia being a citty neare vnto argos wherein hercules the argiue was brought vp , & therevpon called the tyrinthian●…●…e it was whom the authors say did come into italie and killed all the monsters . but hee that came vnto the gades , was hercules of egipt , as philostratus saith . l. . ( o ) antaeus ] son vnto terra , he dwelt in tingen in mauritania , which was thervpon called tingitana ; lying ouer against spaine . his sheeld ( saith mela ) is there to be seene , being cut out of the back of an elephant & of such hugenesse , as no man of earth is able to weeld it : and this the inhabitants affirme with reuerence , that hee bore alwaies in fight . there is also a little hill there , in forme of a man lying with his face vpward , that , say they , is his tombe , which when any part of it is dimished , it begins to raine , and neuer ceaseth vntill it be made vp againe . eusebius driueth the ouerthrow of ant●…s by hercules , vnto the former-times , of the first hercules , who conquered him ( as hee ●…ith ) in wrastling . nor doth uirgil mention the conquest of antaeus amongst the argiue hercules labours : but ouid , claudian and others , lay all the exploits of the rest vpon him only , that was son to ioue & alcmena . ( p ) oeta ] a mountaine in macedonia . mela. the otaean groue was the last ground that argiue hercules euer touched , all the greeke and latine bookes are filled with the story of his death : there is nothing more famous . ( q ) his owne paines ] proceeding of a melancholy breaking into vlcers . arist. ( in probl . mentions his disease , as politian hath obser●…ed in his centuries . festus saith he was a great astronomer , and burned himselfe in the time of a great eclipse , to confirme their opinion of his diuinity : for atlas the moore had taught him astronomy , and he shewing the greekes the sphere that he had giuen him , gaue them occasi●… to feigne that hercules bore vp heauen while atlas rested his shoulders . ( r ) busyris king of egipt ●…e built busyris and nomos in an inhospitable and barren soile , and thence came the fa●… of his killing his guestes : for the heards-men of those parts would rob & spoile the passengers , if they were to weake for them . another reason of this fable was ( saith diod. li . ) for that 〈◊〉 who slew his brother osyris , being red-headed , for pacification of osyris soule , an order was set downe , that they should sacrifice nothing but redde oxen and red-headed men , at his ●…be , so that egipt hauing few of those red heads , and other countries many , thence came there a report that busyris massacred strangers , where as it was osyris tombe that was cause of 〈◊〉 cruelty . busyris indeed ( as euseb. saith ) was a theeuish king : but hercules killing him , set al 〈◊〉 ●…d at rest . this assuredly was hercules the egiptian . ( s ) erichthonius ] son to vulcan and the earth . he conspired against amphiction , and deposed him . pausan. ( t ) but because they hold ] ioue hauing the paines of trauell in his head , praied uulcan to take an axe and cleaue it : he did so , and out start minerua , armed , leaping and dancing . her did uulcan aske to wife , in regard of the mid-wifry that hee had afforded iupiter in his neede , as also for making ioues thunder-bolts , and fire-workes vsed against the gyants : ioue put it vnto the virgins choise : and she denies to mary with any man. so vulcan affring to force her , ( by ioues consent ) in striuing he cast out his sperme vpon the ground , which minerua shaming at , couered with earth : and hence was erichthonius borne , hauing the lower parts of a snake , and therefore he inuented chariots , wherein he might ride , and his deformity be vnseene . virg. georg. . primus erichthonius currus et quatuor ausus , iungere equos , rapidisque rotis insistere victor . first erichthonius durst the chariot frame , foure horses ioyne , on swift wheeles runne for fame . seruius vpon this tells the tale as wee doe . higinius saith ( hist. caelest . lib. . ) that ioue admiring erichthonius his new inuention , tooke him vppe to heauen , naming him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is waggoner : appointing him to be the driuer of the . stars by the tropike of cancer . but erichthonius ( saith hee ) inuented waggons , and ordained sacrifices to minerua , building her first temple at athens . ( u ) that in the temple of ] aboue ceramicus and stoa ( called basileum ) is a temple of vulcan wherein is a statue of minerua : and this gaue originall to the fable of erichthonius . pausan. in attic. there was one minerua that by uulcan had apollo , him whom athens calleth patron . ( x ) a little child ] hence was he feigned to be footed like a serpent . ouid tells a tale how minerua gaue a boxe vnto cecrops daughters to keepe ( in which erichthonius was ) and warned them not to looke in it , which set them more on fire to know what it was , and so opening it , they saw a child in it , and a dragon lying with him . metam . . pandrosas one of the sisters would not consent to open it , but the other two did , and therefore beeing striken with madnesse , they brake their necks downe from the highest part of the tower . pausanias . what fictions got footing in the nations , when the iudges beganne first to rule israel . chap. . iosuah being dead , israell came to be ruled by iudges : and in those times , they prospered , or suffered , according to the goodnes of gods mercies or the deseart of their sins . and ( a ) now the fiction of triptolemus was on foote , who by ceres apoyntment flew all ouer the world with a yoake of dragons , and taught the vse of corne : another fiction also ( b ) of the minotaure , shut in ( c ) the labirynth , a place which none that entred , could euer get out of . of the ( d ) centaures also , halfe men and halfe horses : of ( e ) cerberus , the three-headed dogge of hell . of ( f ) phrixus and helle who flew away on the back of a ramme . of ( g ) the gorgon whose haires were snakes , and who turned all that beheld her into stones . of ( h ) bellerophon , and his winged horse pegasus : ( i ) of amphion , and his stone-moouing musick on the harpe . of ( k ) oedipus , and his answere to the monster sphinxes riddle , making her breake her owne necke from her stand . of antaeus , earthes-sonne killed by hercules ( in the ayre ) for that he neuer smote him to the ground but he arose vp as strong againe as he was when he fell : and others more that i perhaps haue omitted . those fables , vnto the troian warre , where varro ende●…h his second booke de gente rom. were by mens inuentions so drawn ( l ) from the truth of history that their gods were no way by them disgraced . but as for those that fayned that iupiter ( m ) stole ganymede , that goodly boy for his lustfull vse a villany done by tantalus and ascribed vnto ioue , ) or that he came downe to lie with ( n ) danae in a shower of gold ( the woman being tempted by gold vnto dishonesty ) : and all this being eyther done or deuised in those times , or done by others , and sayned to be ioues : it canot be said how mischieuous the presumption of those fable-forgers was , vpon the hearts of all mankind , that they would beare with such vngodly slaunders of their gods : which they did notwithstanding and gaue them gratious acceptance , whereas had they truely honored iupiter , they shou●…d seuerely haue pnnished his slanderers . but now they are so ●…arre from checking them , that they feare their gods anger , if they doe not nourish them , and present their fictions vnto a populous audience . about this time latona bore apollo , not that oraculous god before-said : but he that kept the heards of king ( o ) admetus with hercules : yet was hee afterwards held a god , and counted one and the same with the other . and then did ( p ) father liber make warre in india , leading a crue of women about with him in his armie , called bacchae , being more famous for their madnesse then their vertue . some write that this liber ( q ) was conquered and imprisoned : some , that perseus slew him in the field , mentioning his place of buriall also : and yet were those damned sacriligious sacrifices called the bacchanalls appointed by the vncleane deuills vnto him , as vnto a god. but the senate of rome at length ( after long vse of them ) saw the barbarous filthinesse of these sacrifices , and expelled them the citty . and in this time ( r ) perseus and his wife andromeda being dead , were verily beleeued to bee assumed into heauen , and there vpon the world was neither ashamed ( s ) nor affraide to giue their names vnto two goodly constellations , and to forme their images therein . l. vives . the fiction of ( a ) triptolemus ] his originall is vncertaine , ignoble , saith ouid , his mother was a poore woman , and he a sickly childe : and ceres lodging in his mothers house , bestowed his health of him . lactantius making him sonne to eleusius ( king of eleusis ) and hion●… , that ceres bestowed immortality vpon him , for lodging a night in his fathers house : on the day she fedde him in heauen with her milke , and on the night she hidde him in fire . celeus was his father , saith seruius : but eusebius maketh him a stranger to celeus , and landeth him at eleusis , cele●… his citty out of a long ship . but the athenians generally held him the sonne of celeus , so did not the argiues , but of trochilus hieropanta who falling out with agenor , & flying from argos , came to eleusis , there married , and there had triptolemus , and euboles . some hold him ( and so musaeus did , some say ) the sonne of oceanus and terra : that eubolis and triptolemus were dysaulis sonnes , saith orpheus . chaerilus of athens deriues him from rharus , and one of a●…hyctions daughters . diodorus , from hercules and thesprote king phileus his daughter . now ceres ( they say ) gaue him corne , and sent him with a chariot ( with two wheeles onely for swiftnesse sake , saith higin . ) drawne by a teame of dragons through the ayre , to goe and ●…each the sowing of corne to the world : that he first sowed the field rharius by eleusis , and reaped an haruest of it : wherfore they gathered the mushromes vsed in the sacred banquets , frō that field : triptolemus had his altar also , and his threshing place there . the pretended truth of this history agreeth with eusebius : for it saith that triptolemus was sonne to elusus king of e●…s , who in a great dearth sustained the peoples liues out of his owne granary , which tr●…mus vpon the like occasion beeing not able to doe , fearing the peoples furie , hee tooke along ship called the dragon , and sayling thence , within a while returned againe with aboundance of corne , and expelling celeus who had vsurped in his abscence , releeued the people with come , and taught them tillage . hence was he termed ceres his pupill . some place lyncus for c●…s . he ( saith ouid ) was king of scythia , & because he would haue slaine ceres●…ed ●…ed him into the beast lynx , which we call an ounce . ( b ) the minotaure ] minos of crete ●…ied pasiphae the suns daughter , & he being absent in a war against attica about his claime to the ●…ingdom , & the killing of his son androgeus , she fell into a beastly desire of copulation with a bull : and daedalus the carpenter framed a cow of wood , wherein she beeing enclosed , bad her lust satisfied , and brought forth the minotaure , a monster that eate mans flesh . this uenus was cause of . seru. for the sunne bewraying the adultery of mars and uenus , uulcan came and tooke them both in a wyre nette , and so shamefully presented them vnto the view of all the gods . here-vpon uenus tooke a deadly malice against all the sunnes progenie : and thus came this minotaure borne : but seruius saith he was no monster , but that there was a man either secretary to minos , or some gouernour of the souldiours vnder him called taurus , and that in daedalus his house , pasiphae and he made minos cuckold , and shee bringing forth two sonnes , one gotten by minos , and the other by taurus , was said to bring forth the minotaure : as uirgill calleth it ; mistumque genus prolemque biformem . a mungrell breed , and double formed-birth . euripides held him halfe man and halfe bull : plutarch saith he was generall of minos forces , and either in a sea-fight or single combate , slaine by theseus , to minos his good liking : for hee was a cruell fellow , and the world reported him too inward with pasiphae : and therefore after that minos restored all the tribute-children vnto athens , and freed them from that imposition for euer . palephratus writeth that taurus was a goodly youth , and fellow to minos , that pasiphaë fell in loue with him , and hee begot a child vpon her : which minos afterwards vnderstood , yet would not kill it when it was borne , because it was brother to his sonnes . the boy grew vp , and the king hearing that hee iniured the sheapheards , sent to apprehend him : but he digged him a place in the ground , and therein defended himselfe . then the king sent certaine condemned malefactors to fetch him out : but he hauing the aduantage of the place , slew them all , and so euer after that the king vsed to send condemned wr●…ches thether , and hee would qu●…ckly make them sure . so minos sent theseus thether vnarmed ( hauing taken him in the warres ) : but ariadne watched as he entred the caue , and gaue him a sword wherewith he slew this minotaure . ( c ) the labyrinth ] a building so entangled in windings and cyrcles , that it deceiueth all that come in it . foure such there were in the world : but in egipt at heracleopolis , neare to the lake maeris , herodotus saith that he sawe it : no maruell for it was remaining in plinyes and diod. his time . these two , and strabo and mela do describe it , mela saith psameticus made it . pliny reciteth many opinions of it , that it was the worke of petesucus , or else of tithois , or else the palace of motherudes , or a dedication vnto the sunne , and that is the common beleefe . daedalus made one in crete like this : diod. plin. but it was not like egypts by an hundred parts : and yet most intricate . ouid. . metamorph. philothorus in plutarch , thinketh that it was but a prison , out of which the enclosed theeues might not escape , and so thinketh palaephatus . the third was in lemnos , made by zmilus , rholus , and theodorus builders . the ruines of it stood after those of crete and italy were vtterly decayed and gone . plyn . the fourth was in italy , by clusium : made for porsenna king of hetru●…a . varro . ( d ) the centaures ] ixion , sonne to phlegias the sonne of mars , louing iuno , and shee telling ioue of it , hee made a cloud like her , on which cloud ixion begot the centaures . sure it is , he was king of thessaly , where horses were first backt . plin. lib. . bridle and saddle did peletronius inuent : and the thessalians that dwelt by mount pelion , were the first that fought on horse-back : virgil goeth not farre from this , saying . georg. . frena pelethronii lapithae girosqué dedêre , impositi dorso , atque equitem docuerè sub armis , insultare solo , & gressus glomerare superbos . first pelethronian lapiths gaue the bit , and hotted rings , and taught arm'd horsmen sit : and bound , and proudly coruet as was fit . the same hath lucan in his pharsalia , lib. . primus ab aequorea percussis cuspide saxis , thessalicus sonipes , hellis ferallibus omen exiluit , primus chalybem frenosque momordit , spum auit que nouis lapithae domitoris habenis . since neptune with sea trident stroke the rockes , first the i hessalian horse with deadly shocks : a dismall signe , came forth , he first bit bruzed , and fom'de , at lapith riders reines vnused . seruius explaining this place of uirgill : saith thus . the oxen of a certaine king of thessaly gadding madly about the fields , hee sent his men to fetch them in : but they being not swift enough for them , got vpon horses , and so riding swiftly after the oxen , pricked and whipped them home to their stables . now some seeing them in their swift course or when they let their horses drinke at the riuer peneus , began this fable of the centaures : giuing them that name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of pricking the oxen. some say this fable was inuented to shew how swiftly mans life passeth on , ( because of the swiftnesse of an horse . ) thus farre seruius . palaephatus hath it thus . when the wilde buls troubled all larissa and thessaly , ixion proclaimed a great rewarde to those that could driue them thence . so the youths of nephele got vpon the horses they had broken , ( for they had waggons in vse before ) and so droue them away very easily : and hauing receiued their reward , they grew proud , iniuring both ixion him-selfe and the larissaeans ( then called lapithes ) for being inuited to pirrhas his marriage , they fell to rauishing of the virgins . thus began the fable of the centaures , and their horse-like bodyes , and of their birth from a clowd : for nephele ( their cities name ) is , a cloud . these centaures also were lapithes , for nephele was in the lapithes countrie , and they are distinct as the romaines and the latines were . ( e ) cerberus ] begotten by typhon , he made an hideous noise when he barked , hauing fifty necks . hesiod . in theogon . thus seneca describeth him in his hercules furens . post haec auari dit is apparet domus , saeuus hic vmbras territat stygius canis , qui terna vasto capita concutiens sono regnum tuetur , sordidum tabo caput lambunt colubri , viperis horrent iubae , longusque torta sibilat cauda draco , par ira formae , sensit vt motus pedum , attollit hirtas angue vibrato comas , missumque captat aure subiecta sonum , sentire & vmbras solitus . — the haule of greedy hell comes next to sight : here the fierce stygian dog doth soules affright , who shaking his three heads with hideous sound , doth guarde the state ; his mattring head around snakes lick : his mane with vipers horrid is : at his wreathd taile a dragon large doth hisse . furie , and forme , like : when our feete he heard , darting a snake , his bristled haires he reard , and listned at the noise with lolled eare , as he is wont eu'n shady soules to heare . boccace and others compare him to a couetous man : ( and boccace wrote nothing so vainely , as the rest of that age did . ) porphyry saith , that the badge of serapis and isis , ( that is dis and proserpina ) was a three-headed dogge : viz. that triple kinde of deuill that haunts the ayre , the earth , and the water . de interpr , diuin . he was called three-headed ( saith he ) because the sunne hath three noted postures , the point of his rising , height , and setting , this cerberus , hercules ( they say ) did traile from hell vp to earth : and that is now a prouerbe in all hard attempts . some say he drew him out vnder mount taenarus ( strab. senec. ) & this is the common beleefe . for there ( say they ) lieth the readiest and largest way downe vnto hell . it is thought that hercules killed some venemous serpent there , & that thence the fable had originall . of those parts we read this in mela. the mariandines dwell there in a city that by report , was giuen them by the argiue hercules , it is called heraclea : the proofe of this is , because hard by it is the hole called achereusia , whence hercules is thought to haue haled cerberus . pliny followeth mela. l. . the herbe aconitum grew ( say they ) from the froth that fell from cerberus his lips when he was trailed along by hercules : & therfore it groweth about heraclea , whence the hole is at which he came vp . ouid assigneth no set place for the growth , but only pontus at large where c●… was first seene , to cast his froth vpon the cliffes : for it is called aconitum of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a cragge or flint : and he is called cerberus , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a deuourer of flesh . a●…deus the mollosian king had a dogge of this name , for he being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is orcus , named his wife ceres , his daughter proserpina , and his dogge cerberus . some say he stole his wife and called her proserpina : but on with plutarchs tale . theseus and pirithous comming to steale his daughter , hee tooke the●… , and cast pirithous vnto his dogge cerberus , and kept theseus in straight prison . here-vpon came the fable of their going into hell to bring away proserpina . for the countrey of molossus in epyrus , lying west from attica and thessaly , was alwayes signified by the name of hell. homer . palaephatus tells this tale in this manner . hercules hauing conquered gerion in tricarenia , a city of pontus , and driuing away all his heards , there was a very fierce mastiffe that followed the oxen : they called him cerberus : so when they came into peloponnesus , molossus , a rich nobleman of mycene begged the dogge : but euristheus denying him , hee agreed with the shepheard to shut him into the caue of mount taenarus , with a sort of bitches that hee had put in there . so euristheus set hercules to seeke the dogge , and hee found him in taenarus , and brought him away , and this is the ground of the fable . ( f ) phryxus and helle ] brother and sister , the children of athamas sonne to aeolus , a man of nephele : who becomming mad , and running into the desers , athamas maried ino cadmus his daughter : who hating phryxus and helle , made meanes by the matrons to spoile all the fruites of the citty : the cause where of they should go and inquire of the oracle , and returne this false answer , that the children of nephele must be sacrificed . but iuno pittying them , sent them a golden fleeced ram , to ride ouer the sea vpon . helle being a young virgin , and not able to guide her selfe , sell into the sea , that runs betweene asia & europe , therevpon named hellespont ( her did neptune lie with , and she bare him paeon . ) phryxus passed ouer bosphorus , propontis , &c. and at last landed at colchos , where he sacrificed the ram vnto ioue , and the fleece vnto mars , building him a temple . apollonius saith hee built mars no temple , but onely one vnto iupiter fugius , the flightguider , ( yet some greeke authors say that deucalion erected the statue of this deity , presently vpon the deluge . ) the ram was bred at orchomenon in boeotia , some say in thessaly : he was taken to heauen , & made the first signe in the zodiak . now that is obscure ( saith eratosthenes ) for when he was to ascend , he put off his golden fleece himselfe , & gaue it vnto phryxus . there was an oracle ( saith diod. li. . ) told aeetas king of pontus , that the ram should dye as soone as a strange ship came to take away this fleece of the ram : wherevpon he cruelly massacred all strangers , to make them feare to come thither , and walled the temple about with a triple wall , keeping a continuall guard of taurians about it , of whom the greekes told an hundred lyes : that they were buls that breathed fire , and that a great dragon watched the ●…leece , &c. but they were called bulls , of their countrie name taurica , and because they were so cruell , were said to breath fir●… . and the keepers name of the temple being draco , hence fetched the poets all their fixions . so feigned they also of phryxus , who indeed sailed away in a ship called the golden ram , and helle being sea-sick , and leaning ouer the poo●…e , fell into the sea . others say , that gambrus the king of scythia landed at colchos the time that phryxus and his maister was taken and that the king liking the youth well , aeetas gaue him to him , & he brought him vp as the heire of his kingdome , and left him it at his death : but for his maister aries , ( for that was his name ) he was sacrificed to the gods , and his skin hung vp in the temple , as the custome was . and then the oracle telling aeetas that he should dye when strangers came to demand the rams skin , he to make the keepers more carefull ouer it , guilded it ouer : thus far siculus . some referre this to the riuer of colchos , in whose channels there is gold found , which they purge from the sand through siues , and receiue it into skins which they lay vnder their siues . some refer it to the great aboundance of gold and siluer in that country , as pliny doth in these words . now had salauces and esubopes reigned in colchos , who finding the land in the original purity , digged out much gold and syluer in the sanian territories : this as strabo saith , first made phryxus , and then iason , to vnder-take an expedition against it : both which , left some memories of their being there : iason , the cittie iasonia ; and phryxus , phryxium ; and both of them matched with aeetas daughters , iason with medea , and phryxus with chalciope : by whome he had cytissorus , mela●…a , phontis and argus , of whome ( saith pherecides ) their ship was called argo . but euseb. will haue phryxus , abas the argiue , and erichtheus of athens , all of one time . some writers affirme ( saith hee ) that phryxus at this time fled with his sister helle from his step-mothers treacheries , and was seene go ouer the sea vpon a golden ram : the ship wherein hee sailed bearing a guilt ram vpon her stemme . palaephatus deliuers it thus . athamas , aeolus his sonne raigning in phrygia , had a steward called aries whome he much trusted . this aries told phryxus how his death was plotted : so phryxus his sister helle and this aries , got a great masse of riches together , and away they went. helle died at sea : and so they cast her body ouer-boord , which gaue the name of hellespont vnto the sea ; the rest got to colchos . phryxus maried king a●…tas daughter , and gaue him an image of a ramme , all of pure gold : which hee ●…de of the riches that he brought with him . ( g ) the gorgon . ] there were said to bee three gorgons , steno , euriale and medusa , daughters to phorcus , and sea monsters . hesiod saith that of these three medusa onely was mortall , in theog . ouid hath but two in all . met. . and both these had but one eye betweene them , which they vsed by course . ouer against the west of ethiopia , are ilands that mela calleth gorgones , making them the habitation of these monsters . and lucan agreeth with him phars . . ouer against hesperoceras a promontory of egipt their are ilands ( saith pliny ) which the gorgon whilom inhabited ; some two daies saile from the maine : hanno of carthage came to them , & tooke two of the women , al rough & hairy : the men were too swift for them , but these he got : & their skins hung vp for a monument in iunos temple , a long time after , at carthage . some tooke these gorgons for the hesperides , but the hesperides iles , sayth statius sebosus ly forty daies sayle farther then the gorgons . diodorus saith that the gorgons were a warlike nation of women in lybia , whome perseus ouerthrew , with their leader medusa . lib. . this medusa the fables say that neptune lay withall in minerua's temple , whereat minerua being angry turned her hayres into snakes , and made them all that beheld her , become stones : perseus being armed with minerua's shield encountred her , and she beholding herselfe in the bright sheeld as in a glasse grew into an heauy sleepe , and became a stone , but perseus presently cut of her head , and the droppes of blood that fell from it filled lybia full of serpents 〈◊〉 since : and those that fell vpon the twigges of shrubs , turned them into corall : and from thence ( saith ouid and hesiod ) came pegasus that winged horse : but others say , from the copulation of neptune and medusa . higinus sayth that perseus ouercame the gorgons thus : hauing but one eye betweene them , hee watched the time that the one tooke it out to giue the other , and then hee suddenly came and snatched it away , and threw it into the lake 〈◊〉 , and so hauing blinded them he easily foyld them both . iupiter being to fight against the 〈◊〉 was told that he must weare the gorgons head if he would be victor : whervpon he 〈◊〉 it with a goats skine , and so bare it to the field : pallas afterwards got it of him . euhe●…●…th ●…th that pallas slew the gorgon . in sacr . hist. t is commonly held that this medusa 〈◊〉 wonderfull faire , and amazed all that beheld her beauty , and thence was it said she made them stones . the gorgons came to the field armed in the skins of mighty serpents . diod , perhaps they will put some of this fixion vpon the catoblepae , for they liue ouer against the iles gorgones , in that part of the mayne . mela. pliny . they are no great beasts , but they are the diuill for dangerous ; slow of body , with great heads hanging alwaies downe to the ground : and hurt not with any member but their eyes . no more doth the basiliske against which 〈◊〉 go armed with glasses in their shields and brest-plates , that the serpent may see him-selfe . palaphatus tells along tale of these things and this it is . phorcys was an ethiopian of cyrene , which is an iland without the strayght of hercules , and the inhabitants till the ground of lybia as farre as the riuer amona neare to carthage , and are very rich in gold . so phorcis erected a 〈◊〉 vnto minerua , of three cubites height : but died ere he could dedicate it . ( this goddesse now they call gorgon . ) so he left three daughters behind him stheno , euriale , and medusa : who would none of them marry , but shared their fathers estate equally : each one had her iland , but for that statue , they neither consecrated it nor diuided it but kept it in the treasury , and possessed it 〈◊〉 〈◊〉 by course . now phorcys had one faithfull friend about him whome hee vsed as if it had 〈◊〉 his eye . now perseus being fled from argos , and turned pyrat , hearing that those ilands were full of gold and empty of men , lurked secretly betweene sardinia and corsica , and watching 〈◊〉 faithfull messenger whome the sisters vsed still to send from one to another , tooke him in a mes●… , 〈◊〉 learnt of him that there was nothing for him to take , but mineruas statue . so the vir●…●…dring what was become of their seruant , their eye , perseus landed , and shewed them that 〈◊〉 〈◊〉 〈◊〉 , and would not restore him , nay further , would kill them , vnlesse they shewed him the 〈◊〉 ●…tue , medusa would not , and so was slaine , the other two did , and had their eyes again●… ▪ 〈◊〉 〈◊〉 set medusas head vpon the prow of his gally , naming her the gorgon , and then rob●… 〈◊〉 , spoyled all the ilanders of their wealth , killing , and plaging those that would giue him nothing , and d●…ding m●…ny of the striphians , they forsooke the citty which he entring found nothing but a many stone statues in the market place . see ( quoth persius ) how my gorgon turnes men into st●… , i would she did not so with our selues . thus farre palaephatus : who is farre mistaken in the places . i thinke those ilands the syrtes , for they doe accord better with cyrene , sardinia and corsica . but there may bee some error in his copies . ( h ) bellerophon . sonne to glaucus : sisiphus his sonne : king of ephyra ( afterwards corinth ) vntill praetus the argiue king depriued him and made him serue him . now antia , praetus his wife , tempted him to lie with her , which refusing , shee slandered him vnto her husband of attepmting it . so he sent him to ariobatus , antias father with a letter aduising him to protect his daughters chastity by killing ▪ bellerophon . ariobatus , sent him against the chymera which hee with the helpe of the winged horse pegasus ouer-came ( i ) now this chymaera ( saith hesiod ) was a lyon in his fore-parts ▪ a dragon in the midst , and a goate behind ; which hinder parts gaue name to the whole monster , homer maketh it the midle part a goat . typhon they said begot it vpon 〈◊〉 , it brea●…d fire : uirg . aen. vpon which place seruius saith that indeed it was a mountaine in ly●… whose top cast forth flames : and that about the height of it there were lyons : that the middle parts were good pasture grounds , and that the foote of it swarmed with serpents : & this bellerophon made habitable . pegasus the horse , had as ouid saith , caelum pro terra pro pede penna heauen for earth , and wings for hoofes . apul●…ius saith that it was his feare made him famous , leaping about the chymaera for feare of hurt , as if he had flowne . asini. lib. . from this horse , the two chiefe fountaines of the muses in greece had their names . thus writeth solinus of them . by thebes is the wood helicon , the groue cytheron , the riuer ismenius , and fountaynes , arethusa , oedipodia , psammate , derce , and chiefly aganippe and hippocreene , both which cadmus , the first inuentor of letters , finding as he rode abroade gaue the poets occasion to saigne that they both sprung from the dints of the winged horses heeles , and both being drunke of , inspired the wit with vigor and learning . thus he ▪ now bellerophen riding vp towards heauen , and looking downe , grew brain-sicke , and downe he fell , but pegasus , kept on his course , and was stabled amongst the starres . palaephatus saith bellerophon was a phrygian , of the bloud of corynth , and was a couer in the straytes of asia and europe , hauing a long shippe called pegasus . in phrygia is mount telmisus , and chymaera adioyning to it : neare that was a caue that vented fyre : and vpon mount chymaera , were dragons , lyons ▪ &c. that did the husbandmen much hurt . the whole mountaine did bellerophon set on fire , and so the wild-beasts were all burnt . ( k ) of amphion . ] brother to zetus and calais , ioues sonnes by a●…tiope : for which lynceus her husband , king of thebes , refused her . the children being come to age reuenged their mothers disgrace , slew lynceus , and dyrce his wife , and chasing out old cadmus , possessed thebes them-selues . amphion they say drew the stones after his musike and so built the walls of thebes , the stones dauncing themselues into order . horac . de . arie poet . dictus et amphion thebanae conditor arcis , s●…a mouere sono testudinis , et prece blanda , — ducere quo uellet . amphion builder of the theban city , with ●…ound of harpe and sweet entising ditty , to moue the stones is sayd , and where he would them lead . pliny saith hee inuented musicke . lib. . some say the harpe also : and some say that mercury gaue him the harpe . he was author of the lydian tones . ualerius probus vpon uirgills 〈◊〉 , saith that euripides , and pacuuius say that zetus & amphion could gather their flockes together with their pipes . witnesse thebes which they walled about as apollonius writeth . i●… arg●… . but zetus b●…re the stones to their places , amphion onely piped , or harped them together . eusebi●…s maketh them both the inuentors of musike . euang. praep . pa●…yasis , and alexander say that mercury gaue amphion the harpe for freeing of cynara . thus farre pro●… . amphion built thebes , ( saith solinus . ) not that his harpe fetched the stones thether , for that i●… not likely , but hee brought the mountayners , and hyland-men vnto ciuility , and to helpe 〈◊〉 that worke . this is 〈◊〉 which horace sayth : dictus ●…t amphion thebanae conditor 〈◊〉 〈◊〉 〈◊〉 ▪ &c. it may bee that his song or his eloquence obteined stones for the worke , of 〈◊〉 ●…ghbours . palaephatus saith hee paide them for the stones with his musicke , hauing no 〈◊〉 . but eusebius maketh him and zetus to liue both together in two seuerall ages , vnlesse 〈◊〉 ●…iber haue falsified him . for first they liued vnder linceus his reigne , and then in 〈◊〉 his time afterwards . niobe ( about whose children the writers hold that famous contro●… ) was amphions wife . ( 〈◊〉 ) daedalus ] an attike ( saith diod. lib. . ) sonne to eupalamus , who was grand-child to 〈◊〉 ▪ hee was a rare statuarie , and an excellent architect , framing statues that seemed 〈◊〉 ●…th , and to goe , his witte was so admirable . hee taught it to talus his nephew , who 〈◊〉 ●…ut young ▪ inuented the wimble and sawe , which daedalus greeuing at , that the glory 〈◊〉 arte should bee shared by another , slew the youth , and being therefore condemned hee 〈◊〉 minos in creete , who interteined him kindly : and there hee built the labyrinth . 〈◊〉 . now seruius aenead . . saith , that hee and his sonne icarus being shutte in the 〈◊〉 , hee deceiued his keepers by perswading them hee would make an excellent worke 〈◊〉 king , and so made him and his sonne wings , and flew away both . but icarus flying 〈◊〉 , the sunne melted his waxen ioyntes , and so hee fell into the sea that beareth his 〈◊〉 ▪ 〈◊〉 lighted at sardinia , and from thence ( as salust saith ) he flew to cumae , and 〈◊〉 〈◊〉 a temple to apollo . thus seruius . diod. and others say , hee neuer came in sardi●… 〈◊〉 into sicilia , whether minos pursued him , cocalus reigning then in camarina , who 〈◊〉 ●…our of a long discourse with him in his bathe , held him there vntill hee had choaked 〈◊〉 ●…le saith , that crotalus his daughters killed him : but hee interpreteth a ship and 〈◊〉 ●…ee his wings , whose speed seemed as if hee flew away . diodorus reckoneth many 〈◊〉 in sicilia , cocalus intertaining him with all courtesie , because of his excellent 〈◊〉 , and that it was a prouerbe to call any delicate building , a daedalean worke . 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. vnder his feete a foote-stoole was , which in daedalean worke did passe . 〈◊〉 calleth the honey combes , daedalean houses . geo. . and circe hee calleth daeda●… ( in polit. ) saith that the statues hee made would goe by them-selues . i and runne 〈◊〉 plato in memnone ) vnlesse they were bound . hee that had them loose had fu●…●…ts of them . hee made a statue of venus that mooued through quick-siluer that 〈◊〉 arist. . de anima . palaephatus referres all this to the distinction of the feete ▪ all sta●…●…ore him making them alike , hee learnt his skill in egipt , but hee soone was his 〈◊〉 ●…tter . for hee alone made more statues in greece then were in all egypt : at mem●… vulcans porche , so memorable a worke of his , that hee had a statue mounted on it , 〈◊〉 honors giuen him , for the memphians long after that , had the temple of daedalus 〈◊〉 ●…nour : which stood in an i le neere memphis . but i wonder which cumae the wri●… , when they say hee flew to cumae : whether the italian or the ionian , whence the 〈◊〉 〈◊〉 descended . most holde of the italian . for thence hee flew into sicilia , and of this 〈◊〉 〈◊〉 ●…nd iuuenall meane . iuuenall where hee saith , how vmbritius went to cumae , and 〈◊〉 aeneas conferreth with sybilla of cumae . but the doubt is , because the icarian 〈◊〉 〈◊〉 drowned sonnes name ) is not betweene crete and italy , but betweene crete 〈◊〉 ●…re vnto icarus , one of the sporades ilands , of which the sea ( saith varro ) is 〈◊〉 and the i le beareth icarus his name , who was drowned there in a ship-wrack , 〈◊〉 name to the place . ouid describeth how they flew in their course in these 〈◊〉 ▪ — et iam iunonia laua parte samos fuerat , delosque parosque relictae : dextra lebynthos erat , faecundaque melle calydna . now paros , delos , samos , iunoes land , on the left hand were left : on the right hand lebynth , and hony-full calydna stand . ●…ee ●…ew an vnknowne way to the north. but the ionian cumae , and not the ita●…●…th from crete . but seruius saith , that if you obserue the worde , hee flew to●…●…th : but if you marke the historie , hee flew by the north. so that the fable hath added some-what besides the truth : vnlesse it were some other icarus , or some other cause of this seas name , who can affirme certainly in a thing of such antiquity . ( l ) oedipus . ] laius , grand-child to agenor and sonne to labdacus , king of thebes in boetia , married iocasta creons daughter : who seeming barren , and layus being very desirous of children , went to the oracle which told him hee neede not bee so forward for children , for his owne sonne should kill him . soone after iocasta conceiued , and had a sonne : the father made holes to bee bored through the feete and so cast it out in the woods : but they that had the charge , gaue it to a poore woman called polybia , and she brought it vp in tenea , a towne in the corinthian teritory . it grew vp to the state and strength of a man , and being hardy and high minded he went to the oracle to know who was his father , for hee knew hee was an out-cast child . layus by chance came then from the oracle , and these two meeting neare phoris , neither would giue the way : so they fell to words and thence to blowes , where laius was slaine or as some say , it was in a tumulte in phocis , oedipus and hee taking seuerall parts . iocast●… was now widdow , and vnto her came the sphynx with a riddle for all her wooers to dissolue : hee that could , should haue iocasta and the kingdome ; he that could not , must dye the death . her riddle was : what creature is that goeth in the morning on foure feete , at noone on two and at night on three ? this cost many a life , at last came oedipus and declared it : so maried his mother , and became king of thebes . the sphynx brake her necke from a cliffe , oedipus hauing children by his mother , at last knew whome hee had maried , and whome he had slaine : where-vpon hee pulled out his owne eyes : and his sonnes went to gether by the eares for the kingdome . thus much out of diod. strabo , sophocles and seneca : for it is written in tragedyes . hee was called oedipus quasi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , swollen fete . the sphynx ( saith hesiod ) was begot betwne typhon and the chymaera . ausonius ( i●… gryphiis . ) makes her of a triple shape , woman-faced , griffin-winged , and lyon-footed . his words be these . illa etiam thalamos per trina aenigmata querens , qui bipes , ●…t quadrupes foret , ●…t tr●…pes omnia solus , terruit aoniam volucris , ●…o , virgo triformis , sphinx volucris pennis , pedibus fera , fronte pulla . a mariage she seeking by ridles three , what one might two , three , and foure-footed be , three-shaped bird , beast , made , she greece distrest , , sphinx maid-fac'd , fetherd-foule , foure-footed beast . but indeed this sphynx was a bloudy minded woman . all this now fell out ( saith eusebius ) in pandions time , the argiues , and in the argonautes time . palaephatus saith that cad●…s hauing put away his wife harmonia , shee tooke the mountaine sphynx in boeotia , and from that roust did the boeotians much mischiefe . ( now the boeotians called treacheries aenig●… , riddles . ) oedipus of corynth ouer-came her , and slew her , ( l ) from the truth of . ] for of nothing is nothing inuented , saith lactant and palaephatus . ( m ) ganymed . ] tantalus stole him and gaue him to ioue , he was a goodly youth : and sonne to tros king of troy. io●… made him his cup-bearer , and turned him into the signe aquary . tros warred vpon tantalus for this , as ph●…cles the poet writeth . euseb. and oros. say that hee was stollen from 〈◊〉 , which tooke the name from that fact : it was a place neare the citty parium in phrygia . stephan . ( n ) danae . ] of her elsewhere . she was acrisius his daughter : who shut her and his sonne preseus in a chest , and cast them into the sea , they droue to apulia , where danae was married vnto pilumnus , and bare him da●…nus , of whome apulia was called daunia , ( o ) admetus . ] the hell-gods complayning to ioue that asculapius diminished their kingdome in reuiuing dead men , hee killed him with a thunder-bolt , at which his father apollo being mad , shot all the cyclops ( ioues thunder-makers ( to death , which ioue greatly 〈◊〉 would haue thrust apollo out of heauen : but at latonas intreaty , hee onely bound hi●… yeare prenti●… vnto a mortall . so hee came into thessaly and there was heardsman vnto king admetus , and therefore was he called nonius , or pastorall . orph. flacc. in argonaut . d●… 〈◊〉 ▪ 〈◊〉 higi●…s saith he killed no●… ▪ all the cyclops but onely steropes . admetus sayled with the ar●…tes : apollo loued him wel , and kept his heards because he lay with his daughter . lact●… . 〈◊〉 ●…ee that apollo that gaue the arcadians their lawes , who called him nomius . 〈◊〉 ●…weth the contrarie ? ( p ) father liber ] as diodorus , strabo , pliny , philostratus , 〈◊〉 ●…oets almost doe recorde ▪ diodor. and philost . giue this reason of that fable of his 〈◊〉 ●…e in ioues thigh . his armie was sore infected with maladies in india , and he lead 〈◊〉 to an higher and more wholesome ayre , where hee recouered them all , and this 〈◊〉 ●…dians called femur ( a thigh : ) and so grew the fable . ( q ) was conquered ] some ( 〈◊〉 ) in these times ( to witte when pandion remooued the seate of the argiue 〈◊〉 ●…o my●…s ) recorde the deedes of liber pater , the indians , actaeon and 〈◊〉 , and that persus ouer-came liber , and slew him as dinarc●…s ▪ the poet 〈◊〉 that will not beleeue him , let him view the tombe of liber at delphos , neere 〈◊〉 statue of apollo . hee is painted in an ●…ffiminate shape , for hee lead women to 〈◊〉 as well as men , as philocerus saith , liber . . thus farre contra●…th ●…th that the tytans pulled him in peeces , and began to roaste and boyle his 〈◊〉 ▪ but pallas gotte them away , and apollo by ioues command buryed them on 〈◊〉 ▪ ●…as and ] sonne to ioue and danaë : of him had persia the name , for hee warred 〈◊〉 admirable good fortune . oros. so holde the greekes as xenophon atticus for 〈◊〉 was daughter to caephus , phaenix his sonne , and cassiopeia . shee 〈◊〉 bound ●…ke , by the command of apollo's oracle , for a sea-monster to deuoure , and her pa●…●…ding and weeping ouer her : perseus comming from the gorgons warres , hearing ●…gs stood ▪ bargained with them that hee should marry the virgin , and so slew 〈◊〉 by presenting the gorgons head vnto it . all of them were afterwards placed in 〈◊〉 ●…eus hath nineteene starres at the backe of vrsa minor , and the circle arctike 〈◊〉 in the brest , no part of his constellation euer setteth , but his shoulders : cassio●… in a chaire , and hath thirteene starres , and the milken circle diuides her in the 〈◊〉 ●…he heauens motions turnes her heeles vpwards ( saith higinus ) because shee 〈◊〉 was fairer then the nereides . andromeda was deified by minerua , for prefer●…●…and before her countrey and friend : shee is next cassiopeia , and hath twentie 〈◊〉 constellation : her head is vnder pegasus his belly , and the tropike of cancer 〈◊〉 her brest and her left arme . perseus hath seauenteene starres : his right hand 〈◊〉 ●…e circle arctike , and his foote stands vpon arcturus his head . of these , read iulius 〈◊〉 aratus solensis . ioppa in syria ( saith mela. lib. . ) was built before the deluge , 〈◊〉 inhabitants say cepheus reigned , where they doe keepe diuerse old altars of his 〈◊〉 ●…her p●…ineus with great reuerence , as also the huge bones of the sea monster 〈◊〉 slew . hierom. marcus scaurus ( saith pliny lib. . in his edileship amongst 〈◊〉 sights , shewed the bones of the monster that should haue deuoured andro●…●…ing ●…ing fortie foote more in length , then the longest elephants ribbe of india , and 〈◊〉 thicker in the back bone . this hee brought from ioppe , a towne in iudaea . 〈◊〉 writers say that ioppe is in iudaea , and therefore i wonder that lawrence ualla 〈◊〉 of this opinion : for hee taxeth ierome of ignorance for placing of it in india : 〈◊〉 had pliny and mela on his side , of better credite in geographie then ouid. 〈◊〉 ●…ose verses are not much to the purpose : for the first of the swartie browne , 〈◊〉 of aethiopia or egypt : and in the later , ualla himselfe mistaketh the sto●… came out of mauritania to iudaea and aegypt , along the coast of africa . 〈◊〉 hee andromeda , and from thence hee went to euphrates , and to that coun●… greekes call persia after him , from thence into india , and then home to argos 〈◊〉 ( s ) nor affraide ] fearing not to blast heauen with such impious and fabu●… . of the theologicall poets . chap. . 〈◊〉 ●…hat time liued poets , who were called theologians , versifying of 〈◊〉 men-made gods : or of the worlds elements ( the true gods ●…kes ) or the principalities and powers , ( whome gods will and not their merite , had so aduanced ) of these as of gods did they make their 〈◊〉 ▪ if their fables contained any thing that concerned the true god it was ●…o layd in hugger mugger with the rest , that hee was neither to bee discer●… from their false gods therby , nor could they take that direction to giue him the whole , his onely due , but must needs worshippe the creatures as gods , with god the creator , and yet could not abstaine from disgracing the same their gods with obs●…●…bles . such was orpheus ( a ) museus , and lynus . but those were onely the gods seruants , not made gods them-selues . though orpheus , i know not by what meanes , hath gotten the ( b ) ruling of the infernall sacrifices ▪ or rather sacriledges in the citty of the deuill . the ( c ) wife of 〈◊〉 also , ●…no , cast her selfe headlong into the sea with her child mel●…rtes , and yet were reputed gods : as others of those times were also , as ( d ) castor and pollux . ino , was called by the greekes l●…ucothea , and by the latines mat●… , and held a goddesse by both parts . l. vives . orpheus ( a ) musaeus , and li●…s . ] they liued all together a little before the warres of troy. orpheus was a thracian and sonne to o●…ager , or as some say , to apollo and calliope , but that was afiction , deriued from his delicate vaine . artapanus sayth he learnt moyses law of a maister in egypt , diod , sayth hee brought the bacchanalia from egipt into greece , and taught the thebanes them , because they vsed him curteously . beasts and stones did follow his musicke , by report , and his ●…armony perswaded the very destenies to returne hi●… his euridice . thus the poets fable . the bacchae slew him : wherefore , no man knoweth : some say because hee had seene the sacrifices of liber : others because in his praises of the gods , being in hell , hee left liber out . others , because hee iudged that calliope should lye with adonis one halfe yeare , and uenus another ; and rudged not all for uenus : therefore the women fell vpon him and killed him . hee was torne in peeces ( saith higin ▪ lib. . ) and 〈◊〉 harpe placed in heauen , with the belly towards the circle arcticke . aristotle saith there was no ▪ such man. others say he was of crotone , and ●…d in pysi●…tratus his time , the tyran of athens . author argonautic . linus was sonne to mercury and vrania : hermod●… . apollos sonne , saith virgill . hee first inuented musike in greece . diod. hee taught hercules on the harpe : who being du●…le and there-vpon often chiden , and some-times striken by linus , one time vp with his harpe and knockt out his maisters braynes . some say hee was slayne with one of apolloes shaftes . suidas reckneth three musaei . one borne at eleusis : sonne to antiphe●…s and scholler to orpheus , hee wrot ethi●…e verses vnto eumolpus . another a theban , sonne to thamyras . hee wrot himnes , and odes , before the warres of troy. a third farre latter , an ephesian , in the time of eumenes and attalus , kings : hee wrot the ●…faires of the troyans . it is commonly held that hee that was orpheus scholler was sonne to 〈◊〉 . l●…s sayth he wrot the genealogyes of the athenian gods : inuented the sphere ▪ and held one originall of all things , vnto which they all returned . hee dyed at phal●… in attica ▪ as his epitaph mentioneth , they say hee was maister of the eleusine ceremonies when hercules was admitted to them . some ( as i said before ) held that the greekes called moyses , 〈◊〉 ▪ vnlesse eusebius bee herein corrupted ( b ) ruling of the infernall . ] because held to goe into hell and returne safe : and to mollifie the destenies and make the furies weepe . o●… m●… ▪ . this prooued him powerfull in hell ▪ ( c ) the wife . ] shee seeing her husband loue an actolian maid shee had , called antiphera , fell in loue her-selfe with her sonne 〈◊〉 . and therefore no seruant may come in her temple . the crier of the sacrifices vsed to cry : a way 〈◊〉 , and a●…lians , man and woman . at rome the matrons led one maid seruant onely into mat●…tas temple , and 〈◊〉 they be●… 〈◊〉 . p●… ▪ prob. in●… and melicerta being drowned , had their names changed ▪ 〈◊〉 〈◊〉 in greeke and matuta in latine : melicerte●… to palaemon in greeke , and por●…●…n ●…n latine : quasi deus portuum , the god of hauens . his temple was on the whar●…e of 〈◊〉 his feasts called portumalia . varro . in honour of him the corinthians ordained the 〈◊〉 games . pausan. ( d ) castor and pollux ] iupiter in the shape of a swan , commanding 〈◊〉 ●…o pursue him in the shape of an eagle ▪ flew into laedas lappe , who tooke him , and kept 〈◊〉 shee being a sleepe , he got her with egge , of which came castor , pollux , and helena , 〈◊〉 she laid two egges : ( hor. art. poet. ) and that hellen and clytemnestr●… came of the 〈◊〉 . 〈◊〉 say that helen onely and pollux were the immortall births of the egge : but 〈◊〉 was mortall , and begotten by tyndarus . isocrates saith that hellen was thought 〈◊〉 the swannes begetting , because shee had a long and a white neck . they were all 〈◊〉 〈◊〉 and tyndaridae , because they were supposed the children of tyndarus , 〈◊〉 ●…sband , and sonne vnto oebalus , and not of ioue . yet is a swanne placed in heauen ●…ment of this holy acte ( forsooth ) and castor and pollux are the signe gemini which 〈◊〉 by course : because ( saith homer ) castor and pollux endeuouring to take away 〈◊〉 of lincus and idas , idas after a long fight killed castor , and would haue killed 〈◊〉 , but that iupiter sent him sudden helpe , and made him invulnerable . so pollux 〈◊〉 ioue , that his brother might haue halfe of his immortality , and ioue granted it castor 〈◊〉 good horse-man , and pollux a wrastler . they were called dioscuri , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , ●…nnes . homer saith they were buried in lacedaemon , they were held to bee good for 〈◊〉 , and they appeared like two starres , because they being in the argonautes voy●…●…pest arose , where-vpon all were terribly afraide , sauing orpheus who cheered them 〈◊〉 hauing prayde to the samothracian gods , the tempest immediately began to calme , 〈◊〉 appearing vpon the heads of castor and pollux , which miracle gladded them all , 〈◊〉 them thinke that the gods had freed them : and so it grew to a custome to implore 〈◊〉 ●…f those two , who when both appeared , were a good signe , but neuer when they 〈◊〉 ▪ but the romanes called their temple most commonly castors temple : wherein 〈◊〉 ●…yther ir-religious , or castor vngratefull , who beeing made immortall by his 〈◊〉 ●…nes , would take all the glory and honour vnto him-selfe , who had beene for●… le●…t in obscurity but for the other . but pollux was cause of this , for hee obtey●… should shine one day , and another another day , was cause that they could neuer 〈◊〉 ●…others company . the ruine of the argiue kingdome : picus saturnes sonne succeeding him in laurentum . chap. . 〈◊〉 was the argiue kingdome translated ( a ) to mycaenae , where ( b ) a●… ●…on ruled : and then ( c ) arose the kingdome of the laurentines , 〈◊〉 ) picus saturnes sonne was the first successor in , ( e ) delborah a wo●…●…ng iudgesse of the iewes : gods spirit indeed iudged in her , for 〈◊〉 a prophetesse : ( her ( f ) prophecie is too obscure to drawe vnto 〈◊〉 with-out a long discourse . ) and now had the laurentines had a 〈◊〉 in italy , ( g ) from whence , ( after their discent from greece ) the ro●… pedegree is drawne . still the assyrian monarchy kept vp : lampares●…ith ●…ith king ruling there now , when picus began his kingdome in lau●… his father saturne ( the pagans say ) was no man : let the pagans looke 〈◊〉 some of them haue written that hee was , and that hee was ( h ) king ●…ore his sonne picus . aske these verses of virgill , and they will tell 〈◊〉 ●…id . . is genus indocile ac dispersum montibus altis composuit , legesque dedit , latiumque vocari maluit : his quoniam latuisset tutus in oris . aureàque vt perhibent illo sub rege fuêre . — secula . th'vndocill sort on mountaines high disperst he did compose , and gaue them lawes , and first would call it latium , when he latent lay , in whose raigne was the golden age men say . tush , but these they say are fictions ( l ) sterces was saturnes father , hee that inuented ( m ) manuring of the ground with dung , which of him was called stercus : some say they called him stercutius : well howsoeuer hee gotte the name of saturne , hee was the same sterces or stercutius whome they deified for his husbandry . and pyrus his sonne was deified after him also ; ( n ) a cunning sooth-sayer , and ( o ) a great soldier as they report him to bee . hee begotte ( p ) faunus , the second king of laurentum , and hee was made a syluane god . all these men were deified before the troyan warre . l. vives . translated ( a ) vnto mycaenae ] pausanias his wordes here-vppon . all know the villany of danaus daughters vpon their cousine germaines , and how lynceus succeeded danaus in the kingdome : who dying , abas his sonnes diuided the kingdome amongst them . acrisius had argoes praetus , eraeum , mydaea and tyrinthus , and all that lay to the sea : in tyrinthus are monuments yet of praetus his dwelling there . afterward acrisius hearing how his grand-childe perseus was aliue , and of great renowne , hee retyred to larissa neare the riuer peneus : now perseus was wonderfull desirous to see him , and sought all the meanes to honour him that might bee , and comming to larissa to him , they mette , and perseus after a while began to practise the casting of the quoyte ( his owne inuention ) to shew his strength : now acrisius by chance came vnder the fall of the quoyte , and so was brayned according to the oracle concerning his death . perseus returning to argos , and beeing ashamed of his grandsiers death , changed kingdomes with megapenthes the sonne of praetus : and then built mycenas , calling it so , because his swordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scabberd fell off there : which hee tooke for a signe to settle there . yet some say it was named so of mycenae daughter to inachus the second , and wife to arestor . homer doth name such a woman . ( b ) agamemnon ] pelops begotte atreus and thyestes on hippodame , and atreus begotte agamemnon and menelaus of aerope , as homer holdeth . but hesiod saith they were the sonnes of plisthenes , thyestes sonne , vnlesse wee read thyestes for plisthenes , which is more likely . this agamemnon ledde all the heroes against troy : though some say that hee was putte once from the empire and palamedes crowned , who beeing slayne by the craft of ulysses , the empire returned to agamemnon . ( c ) laurentum ] the eldest citty of latium : the seate of the aborigines where the kingdome was founded by saturne : called laurentum of the laurell wood , that grew neare it . ( d ) picus ] saturnes sonne by fauna . virg. lib. . ouid. meta. . he marryed cyrce , who perceiuing that he loued pomona , turned him into a bird called a pye : wherfore the latines held that for mars his bird , and it was oraculous . dyonis . alex. ouid saith hee was thus transformed for refusing the loue of cyrce , but she was not his wife . so holds seruius also . ( l ) delborah ] hierome readeth it deborah , that is ( sayth hee ) a bee : or a pratler the tribe of nephthalim vnder her directions and baruchs conduct ouerthrew the mighty armie of sisara , iudg. . ioseph . de antiqui . lib. . shee ruled the people fourty yeares , and hadde peace all the while in israell , ( f ) her prophecy ] iud. . ( g ) from whence ] in a continuall succession from the laurentes vnto 〈◊〉 aenaeas his wife , to syluius posthumus their sonne , and so to the kings of alba , downe vnto ●…itor , amulius , ilaean romulus , and remus . ( h ) king there ] wherevpon it was called saturni●…●…hough ●…hough the ancient poet eusebius thinke otherwise . read his words in dion . lib. . ( i ) uirgil ] ●…nders words . ae●…id . . ( k ) golden age ] of this before . it was such as plato required in his resp●…blica ▪ and that was 〈◊〉 as adam liued in before his fall : so that eusebius saith that plato had that place from moyses●…w ●…w . ( l ) sterces ] this they say was saturne that taught manuring , call him what they will. macrob. saturnal . but pliny saith that stercutius who was deified for dung-finding , was saturnes sonne . but there was a saturne long before this , three hundred yeares before the troyan warre , as theophilus writeth out of talus : liuing in the time of belus the babilonian . alex. polyhistor called belus himselfe ▪ saturne : which were it so , either our times are false accoun●…d , or he was eight hundered yeares before that warre . it may bee ( as hee that wrote the aequiuoca saith ) that the 〈◊〉 of euery noble family were called saturnes , and their sonnes ioues . ( m ) manuring ] t●…ght by pliny lib. . uarro , and other writers of husbandry . cato in tully , wonders that h●… ommiteth it , homer hauing mentioned it before him . ( n ) a cunning sooth-saier ] therefore was hee said to be turned into a pie , because hee kept one alwaies for aug●…y : and there●… virgill saith he was painted with the augurs staffe by him . aeneid . ipse quirinali lituo ▪ paruâque sedebat , succinctus trabea . — he in a sory paule did sit , an augurs crosier ioyn'd with it . ( 〈◊〉 ) warriour ] ouid. met. . and uirgil calleth him the horse-breaker , which in greeke is 〈◊〉 ●…ch as warrior : wherefore they feigne him changed into a hardy bird ; who pearceth an 〈◊〉 ●…ith her bill : and is holy vnto mars . the romans honour it much , and affirme that it ●…ed romulus and remus from hurt when they were cast out in their infancy . ( p ) faunus ] 〈◊〉 ●…as also called fatuus , and his sister fauna , and fatua . of these we haue spoken before . 〈◊〉 saith that some held mars to bee his great grand-father , and that the romans wor●… him as their countries genius , with songs and sacrifices . so saith trogus . they say ●…e ●…d euander and his few arcadians vpon mount palatine ; and his wife fatua ( saith tro●… ) was euery day filled with the spirit of prophecy : so that it grew a prouerbe to say of pro●… , that they were infatuate , faunus killing her , she was deified and named bona daea and her ●…stity is said to be such , as no man lyuing euer saw her , but her owne husband . varro . from this faunus come all the fawnes , syluanes , and satires . how diomedes was deified after the destruction of troy : and his fellowes said to bee turned into birdes . chap. . troy ( whose destruction the excellent wits of elder times haue left recorded ●…to all memory , as well as the greatnesse of it selfe ) beeing now destroied in the reigne of ( a ) latinus , sonne to faunus , ( b ) ( and from him came the latine 〈◊〉 , ) the laurentine ceasing ) : the grecian victors returning each one to his 〈◊〉 , ( c ) were sore afflicted on all sides , and destroied in great numbers : yet some 〈◊〉 them got to bee gods . for ( d ) diomedes was made one , who neuer returned 〈◊〉 , and his fellowes they say ( e ) became birdes : this now they haue his●… for , not poetry onelie , yet neither could his new god-head , nor his in●… of ioue preuaile so much as to turne his fellowes vnto men againe . it 〈◊〉 〈◊〉 also that hee hath a temple ( f ) in the i le diomedea , not farre from ●…t gargarus in apulia , where these birdes continually flie about 〈◊〉 temple , and dwell there with such wonderfull obedience , that they will wash the temple with water which they bring in their beakes , and when any grecian comes thether , or any of a greeke race , they are quiet , and 〈◊〉 bee gentle with them , but if any one else come they will fly at his face wi●… great fury , and hurt some euen to death , for their beakes are very bigge ●…arpe and strong , as it is said . l vives . latinus ( a ) sonne . ] sonne to faunus and marica . uirg . some say this was circe , and some held her ( saith seruius ) to bee uenus : hesiod makes him the sonne of circes and vlisses , and uirgil toucheth at that also , but the times allow it not , therefore wee must affirme with higinus , that there were many latini . dionytinus saith that hercules being in italy begot pallas of lauinia , euanders daughter , and lasius of hyperboride his hostage ; who at his departure to greece hee maried to faunus king of the aborigines . iustine sayth he was bastard to hercules and faunus daughter . the greeks called him ●…elephus , that is illustrious . ( b ) and from him . ] the common report is they were first called aborigines , and afterwards latines . dion and others . but philelphus brings in orpheus against this calling them latines ere latinus was borne . but let him looke which orpheus it was that wrot both the argonautica and the hymmes : not the thracian orpheus , hold all the learned : but for the hymmes , the pythagorists hold them the workes of a certaine cobler . aristotle saith there neuer was such a poet as orpheus was . but if it be called latium of saturnes lying hid there , then are they called the latines of latium . but uarro deriueth it from latinus . ( c ) sore afflicted . ] ulisses his wandrings are well knowne . menelaus was driuen into egipt . oyleus aiax into lybia . the whole nauy was drawne vpon the rockes of caphareus , neare euboea by a false light nauplius father to palamedes hung out . virgill . lib. . seruius diriues all this mischiefe from mineruas wrath , either for cassandras rape , or for their contempt shewen in not sacryficing vnto her . ( d ) diomedes . ] sonne to tydeus and deiphile : a soldior before troy and almost equalized with achilles by homer . hee maketh him foyle mars , he was king of aetolia , but would not returne thither , because of his wife egiale that playde the whore with cylleborus , sthenelus his sonne , so went he into apulia , where he built adria , argyripa , sipunte and salapia , and there are diomedes fieldes which hee shared with danaus his step-father . there was an elder diomedes , a bloudy king of thrace that fed his horses with mans-flesh , and hercules fed them with him-selfe . his sister abdera built that citty in thrace where democritus was borne : neare vnto which was diomedes tower , the greekes say those horses were his filthy daughters , whome hee made strangers to lye withall , and then killed them . palaphatus referreth it vnto the wasting of his patrimony vpon horses , as acteon did his vpon dogs . ( e ) became birdes . ] because agmon diomedes his fellow had rayled on venus . ou. met. or , because diomedes had hurt both uenus and mars , before troy , the later the likelier . homer . ili . . pliny saith these birds are called cataractae ( by iuba ) and that their teeth and eyes are of the collour of fire : their bodies are white , one euer leadeth the shole , and another followes it : and they are onely seene in the i le diomedea , where his tombe and his temple is , ouer against apulia . if any stranger come there , they set vp a monstrous cry ; but if a greeke come , they will play with him , that you would wounder to see how they seeme to acknowledge their country-men . origen saith their washing of his temple is but a fable . they were transformed ( sayth seruius ) through their impatient sorrow after the losse of their leader , and that they will fly in flocks to the greekes ships still , as knowing their old kindred , but do the barbarians all the greefe they can , for that diomedes was killed by the illyrians . in geor. . yet aristotle saith aeneas slew him . in psyl. seruius saith the greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which gaza translateth , hearons . suidas saith they were like storkes , or storkes them-selues . they may be like storkes or hearons , or swans as ouid saith , but they are neither storkes , hearons , nor swans . ( f ) in the i le . ] some ( as augustine here , suidas , festus . &c. ) will haue but one ile thus called : but there are two , in one of which diomedes lies buried . some will haue fiue or sixe of them . but pliny and strabo do name onely two , ouer against the promontory garganus which lyes three hundred furlongs into the sea , the one of them is inhabited , but not the other , in which they say diomeds was lost and neuer seene more : so the venetians both there and in there owne seate , gaue him diuine honours . of the incredible changes of men that varro beleeued . chap. . varro , to get credite vnto this , reports a many strange tales of that famous ( a ) witch circe , who turned vlisses his fellowes into beasts : and ( b ) of the arcadians , who swimming ouer a certaine lake became wolues , and liued with the wolues of the woods : and if they eate no mans flesh , at nine years end swimming 〈◊〉 the said lake they became mē againe . nay he names one daemonetus , who tas●… of the sacrifices , which the arcadians ( killing of a child ) offered to their 〈◊〉 ●…us , was turned into a wolfe , and becomming a man againe at ten yeares 〈◊〉 ●…ee grue to bee a ( c ) champion , and was victor in the olympike games . nor doth he thinke that pan ( d ) and iupiter were called lycaei in the arcadian history for any other reason then for their transforming of men into wolues : for this they held impossible to any but a diuine power : a wolfe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke , and thence came their name lycaeus : and the romane luperci ( saith hee ) had originall from their misteries . l. vives . 〈◊〉 ( a ) famous witch cyrce ] daughter to the sun , aunte vnto medea . her mother is vn●…●…ne , some say she was asteria , latona's sister . homer saith that persa , oceanus his daugh●… mother . but diod. tells this tale . perseus and a●…etas , were sonnes to per●…●…ot ●…ot hecate , a cruell huntresse , who vsed to strike men in stead of beasts ; with dartes 〈◊〉 in aconyt●…m , ( the vse whereof shee first found ) : and she had medea , cyrce and a sonne 〈◊〉 aegias , by her vncle aetas . cyrce became an excellent herbarist , and could make phil●… ●…-drinks ) she married scytha king of sarmatia , and poysoned him when she had done . ●…pon shee was chased into a little desert i le in the ocean , or as some say , vnto the pro●… that beares her name . some thinke it is an i le , but indeed it is but a promontory 〈◊〉 ●…insula . strabo . it was once an i le , but time hath knit it vnto the continent , as it hath ●…ny more . seruius . in the bigger ile of the two pharmacussae , is circes tombe to bee 〈◊〉 ▪ this is shee that turned vlisses his consorts into beasts ; homer hath much of her . so 〈◊〉 ●…ritus , virgill and many other poets and historians . ( b ) of the arcadians ] euantes 〈◊〉 pliny lib. . ) a credible greeke author writeth that the arcadians vsed to choose one 〈◊〉 the family of one anteus , and to bring him to a certaine lake , where he ( putting off his 〈◊〉 and hanging them on an oke ) swam ouer , and became presently a wolfe , running 〈◊〉 ●…o the desert , and lyuing nine yeares amongst the wolues , where if hee eate no mans 〈◊〉 ●…hat space hee returned to the lake and swimming ouer againe , became man as hee ●…ly nine yeares elder : fabius saith hee had the same cloathes againe also . so saith 〈◊〉 neu●… , a people in scythia , that they haue set times wherein they may turne wolues 〈◊〉 will , and wherein they may turne men againe if they will. ( c ) a champion ] properly a 〈◊〉 with whirlebats : for that , wrastling , running , leaping , and quoiting were the greekes 〈◊〉 : and the practisers of them all were called in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in laine 〈◊〉 pan and ] vpon mount lycaeus in arcadia were three gods honored , by the name of 〈◊〉 , bacchus , and hornned pan. i thinke the place , ( but some others hold their driuing 〈◊〉 the wolues ) gaue them their names . some say they ruled in this metamorphizing of 〈◊〉 wolues , and helped them to their natiue shapes againe . of the deuills power in transforming mans shape : what a christian may beleeue herein . chap. . some perhaps will looke for our opinion heere , touching this deceipt of the deuills , ( a ) [ what a christian , should do , vpon this report of miracles amongst the infidells . ] what shall wee say , but get you out of the midst of babilon ? this propheticall command wills vs , to ply our faiths feete as fast as we can , and quit our selues of this worldly citty compact of a confused crue of sinners and euill angells , and hie vs vnto the liuing god. for the greater power wee behold in the deceiuer , the firmer hold must we lay vpon our mediator , by whom wee leaue the dregs and ascend vnto hight of purity . so then if we should say , all those tales are lies , yet are there some that wil avow they haue either hard them for truth , of persons of credite , or haue seene them tried themselues . for when i was in italy , i heard such a report there , how certaine women of one place there , would but giue one a little drug in cheese , and presently hee became an asse , and so they made him carry their necessaries whether they would , and hauing done , they reformed his figure againe : yet had he his humane reason still , ( b ) as apuleus had in his asse-ship , as himselfe writeth in his booke of the golden asse ; bee it a lie or a truth that hee writeth . well ( c ) either these things are false , or incredible , because vnusuall . but we must firmely hold gods power to bee omnipotent in all things : but the deuills can doe nothing beyond the power of their nature ( which is angelicall , although maleuolent ) vnlesse hee whose iudgements are euer secret , but neuer vniust , permit them . ( d ) nor can the deuills create any thing ( what euer shewes of theirs produce these doubts ) but onely cast a changed shape ouer that which god hath made , altering onely in shew . nor doe i thinke the deuill can forme any soule or body into bestiall or brutish members , and essences : but they haue an vnspeakable way of transporting mans fantasiein a bodily shape , vnto other senses ( this running ordinarylie in our dreams through a thousand seuerall things , and though it be not corporall , yet seemes to cary it selfe in corporall formes through all these things ) while the bodies of the men thus affected lie in another place , being aliue , but yet in an extasie farre more deepe then any sleepe . now ( e ) this phantasie may appeare vnto others sences in a bodily shape , and a man may seeme to himselfe to bee such an one as hee often thinketh himselfe to be in his dreame , and to beare burdens , which if they be true burdens indeed , the deuills beare them , to delude mens eyes with the apparance of true burdens , and false shapes . for one praestantius told me that his father tooke that drug in cheese at his owne house , wherevpon he lay in such a sleepe that no man could awake him : and after a few daies hee awaked of himselfe and told all hee had suffered in his dreames in the meane while , how hee had beene turned into an horse and carried the souldiours victualls about in a ( f ) budget . which was true as he told , yet seemed it but a dreame vnto him : another told how one night before he slept , an old acquaintance of his a philosopher came to him and expounded certaine platonismes vnto him , which hee would not expound him before . so afterwards he asked him why he did it there which he would not doe in his own house when he was intreated ? i did it not quoth the other , indeed i dreamed that i did it . and so that which the one dreamed , the other in a fantasticall appearance beheld : these now were related by such as i thinke would not lie , for had any one told them , they had not beene to be beleeued . so then those arcadians , whom the god ( nay the deuills rather ) turned into wolues , and those fellowes of vlisses ( g ) beeing charmed by circe into bestiall shapes , had onely their fantasie , occupied in such formes , if there were any such matter . but for diomedes birds , seeing there is a generation of them , i hold them not to be transformed men , but that the men were taken away , and they brought in their places , as the ( h ) hinde was , in iphigenias roome , agamemnons daughter . the deuill can play such iugling ●…kes with ease , by gods permission , but the virgin beeing found aliue afterwards , this was a plaine deceipt of theirs to take away her , and set the hinde there . but diomedes , fellowes , because they were neuer seene , ( the euill angells destroying them ) were beleeued to bee turned into ( i ) those birds that were brought out of their vnknowne habitations into their places . now for their washing of his temple , their loue to the greekes and their furie against others , they may haue all this by the deuills instinct : because it ( k ) was his endeuor to perswade that diomedes was become a god , thereby to make them iniure the true god , by adoring fained ones , and dead persons ( with temples , altars priests and sacrifices ) who when they liued , ( l ) had no life : all which honours beeing rightly bestowed , are peculiar to that one true and onely god. l. vives . vvhat ( a ) a christian ] some copies haue not this . ( b ) as apuleius ] hee was a magitian , doubtlesse : but neuer turned into an asse . augustine saw how incredible that was , but 〈◊〉 not red many greekes , he could not know whence he had his plot ofthe of the golden asse : for 〈◊〉 names none that he followes , as hee doth in his cosmography . but lucian before him 〈◊〉 ●…ow hee beeing in thessaly to learne some magike was turned into an asse in stead of a 〈◊〉 that this was true : but that lucian delighted neither in truths , nor truths likelihoods . 〈◊〉 ●…ke did apuleius make whole in latine , adding diuers things to garnish it with more delight to such as loue melesian tales , and heere and there sprinckling it with his antiquaries 〈◊〉 , and his new compositions , with great liberty , yet some-what suppressing the absurdity 〈◊〉 〈◊〉 ●…ame . but wee loue now to read him because hee hath said some things there in ▪ that 〈◊〉 dexterity , which others seeking to imitate , haue committed grosse errors : for i thinke 〈◊〉 grace of his in that worke , is inimitable . but apuleius was no asse , only he delights mens 〈◊〉 ●…th such a story , as mans affection is wholy transported with a strange story . ( c ) either 〈◊〉 〈◊〉 l. . held them all false , nor may we beleeue all the fables affirmed : but the greeks 〈◊〉 cruell liers , that they would not want a witnesse for the most impudent fiction they 〈◊〉 〈◊〉 nor can ] to create , is to make something of nothing : this god onely can do : as all the 〈◊〉 affirme : [ but then they dispute whether hee can communicate this power vnto a crea●… . saint thomas hath much concerning this , and scotus seekes to weaken his arguments to 〈◊〉 his owne : and occam is against both , and petrus de aliaco against him , thus each 〈◊〉 ●…weth the celestiall power into what forme he please . how can manners , bee amended , ●…ow can truth bee taught , how can contentions bee appeased , as long as there is this confused 〈◊〉 iangling , and this haling too and froe in matter of diuinity , according as 〈◊〉 〈◊〉 ●…ands affected ? [ ( e ) this phantasie ] all the world prooues this opinion of augu●… 〈◊〉 . ( f ) a budget ] reticulum : the trauellers caried their victualls in it , bread , cheese , 〈◊〉 ▪ &c. hor. lib. . serm. reticulum panis venales inter onustos , forte vehas humero , nihiloplus accipias quam qui nihil portarit — as if you , on your backe well burdened , bore a wallet of sale-bread , you should no more receiue for food then he : that were from burthen free . it was a nette ( sayth acron ) wherein bread was borne to the slaues that were to bee sold. thus i coniecture ( sayth hee ) ( g ) charmed ] virg. pharmaceutr . ( h ) the hinde ] iphigenia was daughter to agamemnon and clitemnestra . the army being at aulis in boeotia , agamemnon killed a stag of dianas , for which deed the nauy was sore beaten with stormes , and infected with pestilence : to the augury they went : calchas answered , diana must be appeased with agamemnons bloud . so ulisses was sent to mycenae for iphigenia , vnder coulor of a marriage , and being brought to the altar , and ready to bleed , shee was sent away , and a hinde sette in her place , shee beeing carryed into taurica chersonnesus , to king ●…hoas , where shee was made priest vnto diana taurica , who had men sacrificed vnto her . so orestes hi●… brother comming thether , they two conspired together and slewe the king , and then sayled away to aricia in italy ( i ) those birds ] a diuersity of reading . ( k ) it was his indeauor ] many a fond note was there , on this worke here-tofore . an asse , that is , a creature so called : hee spoke , that is , hee sayd , i was silent , that is , i said nothing : and such an one was crept into the text heere but wee haue left it out . ( l ) had no true life ] for the soules true life i●… god ▪ whome the soule leauing , dyeth . this the pagan phylosophers taught as well as wee christians that all things the farther they were from god , the lesse life had they , and so of the contrary . this is common in plato and sometimes in aristotle . the stoikes sayd that a wise-man onely liued , and was a man ; the rest were nothing but plaine apes . so sayd socrates . that aeneas came into italy when labdon was iudge of israell . chap. . troy beeing now taken and razed , ( a ) aeneas with tenne shippes filled with the remaynes of troy came into italy , latinus being king there , ( b ) mnestheus at athens , poliphides in syrion , ( d ) tautanes in assyria , and ( e ) labdon iudging israell . latinus dying , aeneas raigned three yeares in the same time of the same kinges , excepting that ( f ) pelasgus was king of sycion , and ( g ) sampson iudge of the hebrewes , who was counted hercules for his admired strength . aeneas ( h ) beeing not to bee found after his death ( i ) was canonized for a god by the latines . so was sangus or sanctus by the sabines . and at this time codrus the king of athens , went in●…disguise to bee slaine of the peloponesians the athenians enemies ; and so he was : hereby deliuering his countrey from ruine . for the peloponesians had an oracle told them that they should conquer if they killed not the athenian king. so hee deceiued them by his disguise , and giuing them euill wordes , prouoked them to kill him , whereof virgill sayth : aut iurgi●… codri . and ( k ) him the athenians sacrificed vnto as a god ▪ now in the raigne of syluius the fourth latine king ( aeneas , his sonne by lauina , not by creusa , nor brother to ascanius ) ▪ oneus the nine and twentith of assyria ( l ) mclanthus the sixteenth of athens , and heli the priest iudging israell , the sicyonian kingdom●… fell to ruine , which indured ( as it is recorded ) yeares . l. vives . aeneas ( a ) ] how hee escaped out of troy , it is diuersly related . dionys. lib. . for some say that hee keeping a tower , and setting all the grecians on fire against that place , meane time packt away all the vnnecessaries , old men , women and children into the shippes , and then breaking through the foes , increased his powers and tooke the strengths of ida , which they held almost a yeare : but the greekes comming against them , they made a peace , vpon condition to depart out of phrygia without disturbance of any man whatsoeuer , vntill they were setled some-where . thus saith helanicus , a famous , but a fabulous author . m●…ucerates xanthius saith aeneas betrayed troy , and therefore the greekes freed him : the reason of this treason was , for that paris scorned him and made him a mocking stocke to the troyan lords : some say he was in the hauen when troy was ta●…n ▪ others , that he was admirall of pri●…s nauy : the latines say that antenor and hee were preserued because they had alwaies perswaded the restoring of hellen , and were of old acquaintance in greece . how hee came into italie , virgill sings at full , mixing false notes with 〈◊〉 , as poets commonly vse ▪ i wil quote no more from others , for this is the most like to truth . he came first into thrace , staid there all winter , and had many fled vnto him out of asia : there he built a citty and called it aenea ( dionys. ) or aenon : ( mela and plin. ) and there saith virgil was p●…lidorus buried . aen. . — feror huc et littore curuo maenia prima loco , fatis ingressus iniquis : aeneadesque meos nomen de nomine fingo . i hether driu'n , by crosse-fates in i came , and on crook't shore first walls did found and frame ▪ and nam'd them aeneads by myne owne name . this citty salust calleth aenon , though homer saith that aenon sent armes against troy. seru. in aen. . euphorion and callimachus say that vlisses his companion was buried there , going forth to forage , and dying : and thence it had the name . it stood vntill the macedonian monarchy , and then king cassander razed it , and remooued the townesmen to thessalonica which hee then built . from thrace aeneas went to delos , then to cythera , then to his kinsmen in arcadia , thence to zacynthus , so to leucadia , and thence to ambracia where there was a citty on the riuer achelons banke , called aenea , but it was left vn-peopled afterwards . thence went anchises to butrotum in epyrus , and aeneas to dodona to the oracle , with all speed , and thence returning to his father , they came to drepanum in sicily , where anchises died . ( yet strabo saith anchises came into italy : and died ( saith dionys. ) a yeare before aeneas ) t●… came aeneas into italy , into the quarters of laurentum , in the fiue and thirty yeare of 〈◊〉 his reigne , two yeares after his departure from asia . nor came his whole nauy hether . 〈◊〉 ●…e landed in apulia , and some in other places of italy , of whose arriuall there are monu●… vnto this day . some of them leauing aeneas in italy , returned to phrygia againe . the 〈◊〉 place that aeneas held in latium , they named troy. it was foure furlongs from the sea . ( b ) 〈◊〉 ] sonne to ornius , erichtheus his sonne ; hee stirred the people against theseus 〈◊〉 〈◊〉 absence , saying that hee had brought the free people of attica into one citty , as into a 〈◊〉 now theseus was held in most straite prison by orchus the molossian king : and he had 〈◊〉 the rauished hellen at aphydna , which castor and pollux tooke , freed their sister and 〈◊〉 mnestheus king of athens , for that hee left them souldiours . so theseus being freed by ●…es , and making meanes for the recouery of his kingdome , went into scyros , where 〈◊〉 lyconides slew him . so ruled mnestheus quietly at athens : for theseus his children 〈◊〉 but young , and in the hands of elpenor in euboea , mnestheus respected them not . they 〈◊〉 come to yeares went with elpenor to that vniuersall warre of troy , and mnestheus 〈◊〉 also with his forces , and returning died in melos , and demophon theseus sonne succeeded him . plut. paus. euseb. so that mnestheus was dead a little before aeneas came into italy . 〈◊〉 polyhistor saith that demophon reigned at athens when as troy was destroied . ( c ) po●… ] so saith euseb. but pausanias relateth it thus . sycion had a daughter , called echtho●… , on hir did mercury ( they say ) beget polybus , phlias , dionysius his sonne married her afterwards , and had begot androdanas on her . polybis married his daughter lysianassa to ta●… , sonne to bias king of argos . at this time adrastus fled from argos to polybus in sicy●… ▪ and polybus dying was king there . he returning to argos , ianiscus one of clytius laome●… posterity came from attica thether & got their kingdome , and dying , left it to phaestus , a 〈◊〉 of hercules . hee beeing called by oracle into crete , euxippus sonne to apollo and 〈◊〉 syllis , reigned , and hee being dead , agamemnon made warre vpon sycionia , and hippo●…●…ne ●…ne to rhopalus the sonne of phaestus , fearing his power , became his tributary , vpon ●…ion . this hippolitus , had issue lacestades and phalces . now tamphalces sonne to 〈◊〉 came with his dorikes in the night and tooke the citty , yet did no harme , as beeing ●…ed from hercules also , onely hee was ioyned fellow in this kingdome with him . from 〈◊〉 the sycionians were called dorians , and made a part of the argiue empire . ( d ) tauta●… 〈◊〉 reigned in the time of the troian wars . eus. diod. saith that priam ( who held his crown 〈◊〉 〈◊〉 as from his soueraigne ) in the beginning of the siege sent to intreate some helpe of him : who sent him . ethiopians : . susians , and twenty chariots o●… 〈◊〉 ●…gons , vnder the conduct of memnon , sonne to duke tython his dearest associate . ho●… mentions this memnon , for he was slaine in this warre . he was a youth of an hardy and ●…que spirit , as his valourous performances did witnesse in abundance . ( e ) labdon ] so doth euseb : call him . the bible hath it abdon . iud. . . sonne he was to hylo the ephraite , who had forty sons , and they had fifty sons al good horsmen & he left them al liuing at his death . io●… . 〈◊〉 ( f ) pelasgus ] the old bookes , read pelagus . my friend hieronimo buffaldo ( a●… vnwear●…ed student , a true friend , and an honest man ) saith that in one copy hee had read it pelagus , pausanias putteth other names in this place quite different : he giues vs no light here . ( g ) sampson ] iud. . his deeds excelled all those of hercules , hector , or milo. they are knowne : i will not stand to rehearse them . ( h ) being not to be ] mezentius king of hetruria warred against the latines , and aeneas ( their king ) ioyning battell with him neere lauinium , they had a 〈◊〉 fought field : and being parted by night , next morning aeneas was not to bee found : some said he was indenized , some , that he was drowned in numicus , the riuer . the latines built him a temple , & dedicated it : to ovr holy father and terrestriall god ▪ governor of the waters of nvmicvs . dionys. some say be built it himselfe , festus saith , ascanius his sonne did . he died three yeares after his step-father latinus , ( so long was he king ) and seauen years after the dissolution of troy. he hath toumbes in many nations , but those are but for his honour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , empty monuments , his true one is by the riuer numicus . liu. they call him iupiter indiges , so ascanius named him whē he deified him : indiges , is a mortall made a deity . some say it is onely spoken of those , whom it is sacriledge to name , as the patron-gods of citties , and such like . but i thinke indiges bee as much as in-borne or in-liuing ; that is , meaning them that dwelt or were borne in the soile , where they are deified . such did lucane meane when he said . indigites fleuisse deos vrbisque laborem , testatos sudore lares — the towne-gods wept , the house-hold-gods with sweat witnes●… , the citties labour should be great . and therefore he was both iupiter indiges , and iupiter latialis . but this i may not ba●…e : aeneas had his swinging places in italy , as erigone icarus his daughter had in greece : for thus saith festus pompeius . these swinging-games had originall from hence , because aeneas , being lost ( no man knew how in his warres against mezentius king of the 〈◊〉 ) was held deified , and called ioue latiall . so ascanius sent out all his subiects bond and free sixe daies to seeke him in earth and ayre : and so ordeined swinging to shew the forme of mans life , how he might mount to heauen , or fall from thence to earth , and the perpetuall reuolution of fortune . thus festus . ( i ) by the latines ] and the sicilians also in e●…yma , a citty that hee built . ou. met. . ( k ) sangus ] or xanthus , or sanctus , or sancus , but sangus is the truth . porcius cato ( saith dionys. ) wrote that the sabines had their name from sabinus , sonne to sangus the god of the sabines , otherwise called pistius . him ( saith lactantius ) doe the sabines adore , as the romanes doe quirinus , and the athenians minerua . hereof hee that list may read a●…nius . ●…equester uibius , in his description of rome , mentions this genius sangus . ( l codrus ▪ ●…on to melanthus the messenian ; in whose time the kings of peloponnesus ( descended from hercules ) warred vpon athens , because they feared the aboundance of exiles there , and codrus reiging at athens , they feared both the corinthians , because of their bordering vpon them ( for isthmus wherein corynth stood , ioyneth on megara ) and the messenians also , because of melanthus , codrus his father , beeing king there . so the bloud royall of peloponnesus 〈◊〉 to the oracle , and were answered that the victory and the kings death should fall both 〈◊〉 one side : herevpon they conceiled the oracle , and withall , gaue a strict cha●…ge th●…t 〈◊〉 ●…hould touch codrus . but the athenians hearing of this oracle , and codrus beeing desirous of glorie , and the good of his countrie , disguised himselfe , went into the laconian campe , and falling to brable with the souldiours , was slaine . so they lost the fielde , and all their kingdome besides , excepting onely megara . ( m ) an oracle ] eyther that the laconians should conquer if they killed not codrus : ( trog . ) or that the athenians should conquer if codrus were killed . tusc. quaest . lib. . seruius deliuereth it , as wee did but now . ( n ) him the athenians ] if these bee gods ( saith tully denat . deor. 〈◊〉 . ) then is erichtheus one , whose priest and temple we see at athens : if hee be a god , why then is not codrus , and all those that fought and died for their countries glory , gods also ? which if it be not probable , then the ground whence it is drawne , is false . these words of tully seeme to auerre that codrus was held no god at athens rather then otherwise . ( o ) creusa ] daughter to priam and hecuba , wife to aeneas , mother to ascanius . but aeneas in italy had syluius by 〈◊〉 , and hee was named posthumus because his father was dead ere hee were borne . some think that lauinia , after aeneas his death swaied the state till syluius came to yeares , and then ●…igned to him . some say ascanius had it though hee had no claime to it from lauinia by whom it came : but because that she had as yet no sonne , and withall , was of too weake a sex to manage that dangerous war against mezentius & hisson lausus ( leaders of the hetrurians ) therefore she retired into the country , and built her an house in the woods where she brought vppe her sonne , calling him therevpon syluius . now ascanius hauing ended the warre fetched them out of the woods , and vsed them very kindly , but dying hee left his kingdome to his son i●…lius , betweene whom and his vncle syluius there arose a contention about the kingdome , which the people decided , giuing syluius the kingdome , because he was of more yeares , & discretion , and withall , the true heire by lauinia : and making iulus chiefe ruler of the religion , a power next to the soueraignes . of this caesar speaketh , both in lucane , and in suetonius . and this power remained to the iulian family vntill dionys. his time . i remember i wrote before , that because of neptunes prophecy in homer , some thought that aeneas returned into phrygia hauing seated his fellowes in italy , and that hee reigned ouer the troians th●…re , at their ●…ome : ( perhaps stealing from that battaile with mezentius , and so shipping away thether . ) but ●…f that homer meane the phrygian troy , then he likewise speaketh of ascanius , whom many hold did reigne there againe . dionysius saith that hellenus brought hectors children back to l●… , and ascanius came with them and chased out antenors sonnes whom agamemnon had ●…de viceroies there at his departure . there is also a phrygian citty called antandron , where ascanius ( they say ) reigned buying his liberty of the pelasgiues , for that towne , wherevpon it had the name . so that it is a question whether aeneas left him in phrygia , or that his father being dead in italy , and his step-mother ruling all , he returned home againe . hesychius names ascania , a citty in phrygia of his building ▪ steph. it may bee this was some other son of aeneas ●…s , then that who was in italie . for i beeeue aeneas had more sonnes of that name ●…en one : it was rather a sur-name amongst them then otherwise ; for that ascanius that is 〈◊〉 to rule in italy , properly hight euryleon . ( p ) melanthus , ] codrus his father . how hee got this kingdome , is told by many : but specially by suidas in his apaturia . this feast ( saith hee ) was held at athens in great sollemnity , three daies together : and sitalcus his sonne ( the ●…ing of thrace ) was made free of the citty . the first day they call dorpeia , the supping day , for that daie their feast was at supper : the second anarrhysis , the riot , then was the excessiue ●…crifices offered vnto iupiter sodalis , and minerua : the third , cureotis , for their bo●…es and wen●…s plaied all in companies that daie . the feasts originall was thus . the athenians hauing ●…es with the baeotians about the celenians , that bordered them both ; xanthus the boe●…an challenged thimetus the king of athens : hee refusing , melanthus the messenian 〈◊〉 to periclymenus , the sonne of neleus , beeing but a stranger there , accepted the combat 〈◊〉 was made king. beeing in fight melanthus thought hee saw one stand behind xanthus 〈◊〉 a black goates skin , wherevpon he cried out on xanthus that he brought helpe with him to 〈◊〉 field . xanthus looking back , melanthus thrust him through . herevpon was the feast 〈◊〉 the deceiuer ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ordained , and a temple built to dyonisius melanaiges , that 〈◊〉 black-skind . some say that the name of these feasts came of their fathers gathering to●…er to inscribe their sonnes into the rolls of their men , and giue them their toga virilis , their 〈◊〉 of mans estate . thus farre suidas . of the succession of the kingdome in israell after the iudges . chap. . soone after ( in those kings times ) the iudges ceased , and saul was anoynted first king of israel , in samuel the prophets time : and now began the latine kings to be called syluij of syluius aeneas his sonne : all after him , had their proper names seuerall , and this sur-name in generall , as the emperors that ( a ) succeeded caesar , were called caesars long after . but saul and his progeny being reiected , ( b ) and he dead , dauid was crowned , ( c ) forty yeares after saul beganne his reigne . ( d ) then had the athenians no more kings after codrus , but beganne an aristocracy . ( e ) dauid reigned forty yeares , and salomon his sonne succeeded him , hee that built that goodly temple of god at ierusalem . in his time the latines built alba , & their kings were thence-forth called alban kings , though ruling in latium . ( f ) roboam succeeded salomon , & in his time israel was diuided into two kingdomes , and either had a king by it selfe . l. vives . that ( a ) succeeded caesar ] not iulius , but augustus ( and so haue some copies ) for it was from him that augustus , and caesar became imperiall surnames . he was first called c. octa uius , but caesar left him heire of his goods , and name . ( b ) hee dead , ] samuel had anointed him long before , but he began not to reigne vntill sauls death , at which time god sent him into hebron . . sam. . ( c ) forty yeares ] so long ruled saul , according to the scriptures , and iosephus . but eupolemus that wrote the hebrew gests , saith , but . ( d ) then had the ] they set a rule of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , princes , magistrates , or what you will. the latines call them archons , vsing the greeke . cic. . de fato . spartian . in adriano . vell. paterc . &c. they had nine magistrates at athens ( saith pollux . lib. . ) first the archon , elected euery yeare new . then the president , then the generall for war : then the chiefe iustice , and fiue other counsellors or lawiers with him . these last heard and decided matters in the court. the archon , he was to looke to the ordering of bacchus his sacrifices , and appollo's games in the spring : commanding all then : hee was chiefe also of the court where causes of violence , slander , defraudations of wards , elections of guardians , letting out of the fatherlesse childrens houses , &c. were dispatched , all these must passe his seale . thus pollux . before solons lawes , they might not giue iudgement but each in a seuerall place . the president , hee sat at the bucolaeum , not farre from the councell-house . the generall in the lycaeum , the counsellours in the thesmotium . the archou at the brazen statues , called exonimi , where the lawes were fixed ere they were approued ( e ) dauid ] there was neuer such a paire of men in the world , princes or priuate men as were these two , dauid and salomon , the father and the sonne , the first for humility , honesty , and prophecy : the second for wisdome . of him and of the temple hee built , eupolemus and timochares , ( prophane authors ) doe make mention . lact. inst. diu . lib. . saith that hee reigned one hundered and forty yeares before the troyan warre : whereas it was iust so long after it ere hee beganne to reigne . either the author , or the transcriber are farre mistaken . ( f ) roboam . in him , was the prouerbe fulfilled , a good father hath often-times a badde sonne : for hee like a foole , fallen quite from his fathers wisdome would needes hold the people in more awe then his father had done before him , and so lost tenne tribes of his twelue ; and they chose them a king , calling him king of israel , leauing the name of the king of iuda to him and his posterity , that reigned but ouer that , and the tribe of beniamin : for leui , belonging to the temple of god , at ierusalem , was free . of the latian kings : aeneas ( the first ) and auentinus ( the twelfth ) are made gods . chap. . latium , after aeneas their first deified king had eleauen more , and none of them deified . but auentinus the twelfth , beeing slaine in warre , and buried on that hill that beares his name , he was put into the calender of their men gods . some say he was not killed , but vanished away , and that mount auentine ( a ) had not the name from him but from another : after him was no more gods made in latium but romulus the builder of rome , betwixt whom and auentine were two kings : one , virgil nameth saying . proximus ille procas troianae gloria gentis . in whose time because rome was now vpon hatching , the great monarchy of assyria tooke end . for now after one thousand three hundred & fiue years ( coūting belus his reigne also in that little kingdome at first ) it was remooued to the medes . procas reigned before amulius . now amulius had made rhea , ( or ilia ) his brother numitors daughter , a vestall virgin , and mars they say lay with her ( thus they honour her whore-dome ) and begot two twins on her , who ( for a proose of their fore-said excuse for her ) they say were cast out , and yet a she-wolfe , the beast of mars came and fedde them with her dugges : as acknowledging the sonnes of her lord and maister . now some doe say that there was an whore found them when they were first cast out , and shee sucked them vp . ( now they called whores , lupae , shee wolues , and the stewes vnto this daie are called lupa●… : ) afterwardes fastulus a shep-heard had them ( say they ) and his wife acca brought them vppe . well , what if god , to taxe the bloudy minde of the king that commanded to drowne them , preserued them from the water and sent this beast to giue them nourishment ? is this any wonder ? numitor , romulus , his grand-sire succeeded his brother amulius in the kingdome of latium , and in the first yeare of his reigne was rome built , so that from thence forward , hee and ro●…s reigned together in italy . l. vives . aventine ( a ) had not ] it hath many deriuations ( saith uarro . ) naeuius deriueth it ab auibus from the birds that flew thence to tyber . others , of auentinus the alban king , there buried . others , ab aduentu hominum , of the resort of men , for there stood dianas temple , com●… to all latium . but i thinke it comes rather ab aduectu , of carrying to it : for it was whi●… seuered from all the cittie , by fennes , and therefore they were faine to bee rowed to it in ●…pes . and seeing wee doe comment some-what largely in this perticular booke , for cu●… heads , take this with yee too : auentine was quite without the precinct of rome , either because that the people encamped there in their mutiny , or because that there came no fortu●… birds vnto it in remus his augury . rome , founded at the time of the assyrian monarchies fall , ezechias being king of iuda . chap. . briefly rome ( a ) the second babilon , daughter of the first ( by which it pleased god to quell the whole world , and fetch it all vnder one soueraignty ) was now founded . the world was now full of hardy men , painfull and well practised in warre . they were stubborne , and not to bee subdued but with infinite labour and danger . in the conquests of the assyrians ouer all asia , the warres were of farre lighter accompt , the people were to seeke in their defenses , nor was the world so populous . for it was not aboue a thousand yeares after that vniuersall ●…luge wherein all died but noah and his family , that ninus conquered all asia excepting india . but the romanes came not to their monarchy with that ease that hee did : they spred by little and little , and found sturdy lets in all their proceedings . rome then was built when israell had dwelt in the land of promise . yeares . . vnder iosuah , . vnder the iudges , and . vnder the kings vntill achaz , now king of iudah , or as others count , vnto his successor ezechias , that good and godly king , who reigned ( assuredly ) in romulus his time : osee in the meane time being king of israell . l. vives . rome the ( a ) second babilon ] saint peter calleth rome babilon as hierome saith ( in uita marci . ) who also thinketh that iohn in the apocalips meaneth no other babilon but rome . ad marcellam . [ but now it hath put off the name of babilon : no confusion now : you cannot buy any thing now in matter of religion without a very faire pretext of holy law for the selling of it , yet may you buy or sell ( almost ) any kinde of cause , holy , or hellish , for money . ] of the euident prophecy of sybilla erithraea concerning christ. chap. . in those daies sybilla erythrea ( some say ) prophecied : there were many ( a ) sybilis ( saith varro ) more then one . but this ( b ) sybille of erithraea wrote some apparant prophecies of christ , which wee haue read in rough latine verses , not correspondent to the greeke , the interpretor wel learned afterward , being none of the best poets . for flaccianus , a learned and eloquent man ( one that had beene consulls deputie ) beeing in a conference with vs concerning christ , shewed vs a greeke booke , saying they were this sybills verses , wherein in one place , he shewed vs a sort of verses so composed , that ( c ) the first letter of euery verse beeing taken , they all made these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iesus christus , dei filius , saluator , iesvs christ , son of god the saviovr . now ( d ) these verses , as some haue translated into latine , are thus . the english of them you shall haue in the comment following , in an acrostike out of the greeke . ( e ) iudicii signo tellus sudore madescet . ec●…lo rex adueniet per s●…cla futurus : ( f ) scilicet in carne presens vt iudicet orhem . unde deum cernent incredulus atque fidelis celsum cum sanctis , ●…ui iam termino in ipso . ( g ) sic anim●… cum carne aderunt , quas iudicet ipse . cum iacet incultus densis in vepribus orbis . reiicient simulachra viri , cunctam quoque gazam . ( h ) exuret terras ignis , pontumque , polumque inquirens , tetri portas effringet auerni . ( i ) sanctorum sed enim cunctae lux libera carni tradetur , sontes aeternum flamma cremabit . ( k ) occultos actus retegens , tunc quisque loquetur secreta , atque deus reserabit pectora luci . tunc erit et luctus , stridebunt dentibus omnes : eripitur solis iubar , et chorus interit astris . soluetur caelum lunaris splendor obibit . deiiciet colles , valles extollet ab imo . non erit in rebus hominum sublime , vel altum . iam equantur campis montes , et caerula ponti . omnia cessabunt , tellus confracta peribit . sic pariter fontes torrentur . fluminaque igni . sed tuba tunc sonitum tristem dimittet ab alto orbe , gemens facinus miserum , variosque labores : tartareumque chaos monstrabit terra de●…iscens . et coram hic domino reges sistentur ad vnum . decidet è caelis ignisque et sulphuris amnis . now this translator could not make his verses ends meete in the same sence that the greeke meete in : as for example , the greeke letter v , is in the head of one verse , but the latines haue no word beginning with v , that could fitte the sence . and this is in three verses , the fifth , the eighteenth and the nineteenth . againe wee doe not take these letters from the verses heads in their iust number , but expresse them . wordes , iesus christus , dei filius , saluator . the verses are in all , . which make a trine , fully ( m ) quadrate , and solid . for . times . is . and . times . is . now take the . first letters from the . first wordes of the greeke sentence included in the verses heads , and they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fish , a misticall name of christ , who could be in this mortall world , as in a deepe sea , without all sinne . now this sibilla erythraea , or ( as some rather thinke ) cumana , hath not one word in all her verses ( whereof these are a parcell ) tending to idolatry , but all against the false gods and their worshippers , so that she seemes to me to haue beene a cittizen of the citty of god. ( f ) lactantius also hath prophecies of christ out of some sibille , but he saith not from which . but that which he dilateth in parcels , do i thinke good to lay together , and make one large prophecy of his many little ones . this it is . afterwards he shall be taken by the vngodly , ●…d they shall strike god with wicked hands , and spitte their venemous spirits in his face . hee shall yeeld his holy backe to their strokes , and take their blowes with silence , least they should know that he is the word , or whence he came to speake to mortals . they shall crowne him with thorne , they gaue him gall in stead of vineger to eate , this table of hospitallity they shall afford him . thou foolish nation that knewst not thy god , ●…t crowned him with thorne , and feasted him with bitternesse . the vayle of the temple shall rend in two , and it shall bee darke three houres at noone day . then shall he 〈◊〉 and sleepe three dayes , and then shall hee arise againe from death and shewe the first fruites of the resurrection to them that are called . all this hath lactantius vsed in seuerall places ▪ as hee needed , from the the sybill : we haue laid it together , distinguishing it onely by the heads of the chapters , if the transcriber haue the care to obserue and follow vs. some say sybilla erythraea liued in the troyan ●…rre long before romulus . l. vives . many ( a ) sybils ] prophetesses . diod. lib. . seru. in . aeneid . lactant. diu. inst . say that sybilla commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god , ( in the aeolike dialect ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counsel , suidas 〈◊〉 that it is a romane word and signifieth a prophetesse . how many of the sibils ther were and when they liued , is vncertaine : wee will heare the best authors hereof ▪ martianus 〈◊〉 there were but two sybills , one called erophila , daughter to marmasus the troyan ( and 〈◊〉 hee saith was that of phrygia and cumae ) the other symmachia , daughter to an hippone●… , borne at erythra , and prophecying at cumae also . there were three statues of three sybils , in the pleading court at rome . plin. the first erected by pacuuius taurus aedile , and the rest by m. messala . these ( saith solinus ) were the cumane , the delphike , and the erithr●…an eriphila . aelian ( hist. vari . ) names foure : erythraea , samia , egyptia , sardiana . others adde two more iudaea , and cumaea . varro makes them vp ten . de re diu●… ▪ ad c●…s . the greekes thought to doe with them as they did with the ioues and hercules , making a many all into one , and writ much of one sybilla : some make her daughter to apollo and 〈◊〉 : sonne to aristocrates and hydole : some to crimagoras , or to theodorus . some make her borne at erythra , some in sicily , some in sardinia , gergethia , rhodes , lybia , or leucania , and all these concerne the erythrean sibyll , who liued before the sack of troy , say they . but now to uarro's ten sybills , as lactantius reckens them , adding the fitte assertions of greekes , or latines by the way . the first was a persian , mentioned by nicander , the chronicler of alexanders actes . this some say was a chaldean , and some a iew , her name being samb●…tha , borne in noe , a citty neare the read sea , of one berossus and his wife tymantha , who had foure and twenty children betweene them . shee prophecyed aboundantly of ch●…ist , and his comming , with whome the other sybills doe fully accorde . the second was a lybian . eur●… ▪ prolog . in lamiam . the third a delphian , ( chrysip . de diuinat . ) borne at delphos , called themis , liuing before the siege of troy. homer inserted many of her verses into his rapso●…ie . this saith diodorus was daphne , tyresias daughter , whom the argiues conquering thebes , sent to delphos , where growing cunning in apollo's mysteries , shee expounded the oracles , to them that sought to them , and therefore was called sibylla . there was another daphne , daughter to ladom the arcadian , apollo loued her , and shee is feigned to bee turned into a lawrell in flying from him . the fourth a cumaean in italy . naeu . de bello punic . piso in ●…nnal . some say shee was borne in cymerium a towne in italy neere cumae . the fifth an erythraean : apollodorus saith hee and shee were borne both in a towne . shee prophecied to the greekes , going to troye , that they should conquer , and that homer should write lyes . but the common opinion is , shee liued before the siege of troy : yet eusebius drawes him to romulus his time . indeede strabo maketh more then one erythream sibyll : saying there was one ancient one , and another later called athenais , liuing in alexanders time . lactantius saith sibylla erythraea was borne at babilon , and chose to bee called erythraea . the sixt was a samian , eratosth . saith hee found mention of her in the samian annales : shee was called phito the seauenth , a cumane , called amalthea , and by other herophile , or demophile . suidas calleth her hierophile , and saith shee brought nine bookes to king tarquinius priscus , and asked him three hundred angels for them , which hee denying and laughing at her , shee burnt three of them before his face , and asked him the whole summe for the rest . hee thinking shee was madde or drunke indeed , scoffed at her againe : shee burned other three , and asked still the whole summe for the three remaining : then the king was mooued in minde , and gaue it her . this is recorded by pliny , dionys. solin . gellius , and seruius , concerning tarquin the proud , not the other . pliny saith shee had but three bookes , burning two , and sauing the third . suidas saith she had nine bookes of priuate oracles , and burnt but two of them : her tombe ( saith solinus ) may be seene yet in sicilia . but he calleth her not eriphile , for that hee giues to the erythraean sybill , who was more ancient then the cumane . eusebius thinks that hierophile was neither the erythrean , nor cumane , but the samian , that she liued in numa's time , l●…ocrates being archon of athens . the wife of amphiaraus was called eriphile also . the eight was of hellespont , borne at marmissum neare troy , liuing in the time of solon and cyrus . heracl . pontic . the ninth was a phrygian , and prophecied at aucyra . the tenth a tyburtine , called albumea , worshipped at tybur , as a goddesse on the banke of the riuer anienes , in whose channell her image was found , with a booke in the hand of it . these are varro's sybills . there are others named also , as lampusia , calchas his daughter , of colophon , whose prophecies were whilom extant in verse : and sybilla elyssas also with them . cassandra also , priams daughter , who prophecied her countries ruine , was counted for a sybill : there was also sybill of epirus , and mant●… tyresias daughter : and lastly carmentis euanders mother , and fatua , faunus his wife , all called sybills . didi●…s grammaticus is in doubt whether sapho were a sybill or no. s●… . de stud . liberal . yet some in this place read publica for sybilla . but which sybill it was that wrote the verses conteyning the romanes fate , varro him-selfe they s●…y could not tell . some sayd it was sybilla cumana , as virgill doth , calling her deiphobe daughter to glaucus , who was a prophet , and taught apollo the art : vnlesse you had rather read it 〈◊〉 , for she ( as some say ) brought the bookes to tarquin priscus who hid them in the capitol : she liued in rome ( sayth solinus ) in the fifteenth olympiad . if that be so , it was tarqum priscus , & not the proud , that bought her bookes : for priscus dyed , and seruius tullus began his raigne the fourth yeare of the fifteenth olympiade , epitelides of la●…aedemon beeing victor in the games , and archestratides beeing archon of athens . that therefore is likelier that u●…rro and suidas affirme of priscus , then that which others sayd of superbus , if solinus his account bee true . her chappell was to bee seene at cumae , but varro thinketh it vnlikely that the sybill that aeneas talked with , should liue vnto the fist king of romes time : and therefore hee thinketh it was erythraea that sung the romaines destinies . yet dionys. sayth it was to her that aeneas went. lib. . varro hath this further ground , that when apolloes temple at erythraea was burnt , those very verses were found there . euen this is shee whome uirgill calleth cumaea , for shee prophecyed at cumae in italy , sayth capella , and so thinke i ; there is cumae in ionia , by erythrea , but aristotle sayth directly , there is a caue in cumae a citty of italy , in which sybilla dwelt . shee whome others called erythraea , the cumaeans for glory of their country call cumaea : otherwise they meane some other . for it was not virgils sybill that cumane sybilla , that sold tarquin the bookes . nor sayth uirgill , nor thinke wee that there were no verses in those bookes , but of one sybils . this tacitus sheweth saying of augustus , that , whereas there were many fables spred vnder the sybils names , hee sent into samos , erythrea , ilium , africke , and to all the italian colonyes , to bee at rome with their verses at a day appoynted , where a iudgement was past by the quindecimuers , and a censure vppon all that should haue of these verses in priuate : antiquity hauing decreed against it before . and the capitoll beeing repayred ( sayth lactantius out of varro ) they came thether from all places ( and cheefly from erythraea ) with sybills verses . this also fe●…estella ( a dilligent author ) recordeth , and that p. gabinius , m. octacilius , and luc. valeriu●… went to erythraea purposely about it , and brought about a thousand verses to rome , which priuate men had copyed forth . thus farre lactantius . stilico honorius his step-father , de●…ring to mooue the people against his sonne in law , made away all the sybills bookes : of which fact , claudian writeth thus : nec tantum geticis grassatus proditor armis ante sybillinae fata cremauit opis . nor onely rag'd the traytor in gothes armes , but burnt the fates of sybils helpe from harmes . and thus much of the sybills . ( b ) sybill of erythraea ] lactantius citeth some of those verses from another sybill : it is no matter indeed which sybills they are . one sybils they are sure to be , and because shee was the most famous , to her they assigne them . ( c ) the first letter ▪ that the sybils put misteries in their verses heads , tully can testifie . their poems sayth he ▪ proo●…h them not mad , for there is more cunning then turbulency in them : beeing all conueyed into acrosticks , as ennius also had done in some , shewing a minde rather 〈◊〉 then 〈◊〉 . de diuinat . lib. . virgill also aegl . . ultima cumaei venit iam carminis aetas : the sybils prophecies draw to an end . n●…ly the time that shee included in her propheticall acrosticks . ( d ) those verses ] the greeke verses in eusebius are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in signe of dommes-day , the whole earth shall sweate : euer to reigne , a king , in heau'nly seate , shall come to iudge all flesh . the faithfull , and vnfaithfull too , before this god shall stand , seeing him high with saints , in times last end . corporeall shall hee sit ; and , thence , extend his doome on soules . the earth shall quite lie wast , ruin'd , ore-growne with thornes , and men shall cast idolls away , and treasure . searching fire shall burne the ground , and thence it shall inquire , through seas , and skie , and breake hells blackest gates : so shall free light salute the blessed states of saints ; the guilty lasting flames shall burne . no act so hid , but then to light shall turne ; nor brest so close , but god shall open wide . each where shall cries be heard , and noyse beside of gnashing teeth . the sunne shall from the skie flie forth ; and starres no more mooue orderly . great heauen shall be dissolu'd , the moone depriu'd of all her light ; places at height arriu'd deprest ; and valleys raised to their seate : there shall be nought to mortalls , high or great . hills shall lye leuell with the plaines ; the sea endure no burthen ; and the earth , as they , shall perish cleft with lightning : euery spring and riuer burne . the fatall trumpe shall ring vnto the world , from heauen , a dismall blast including plagues to come for ill deedes past . old chaos , through the cleft masse , shall bee seene , vnto this barre shall all earths kings conueene : riuers of fire and brimstone flowing from heau'n . ( e ) iudicii signo ] act. . . this iesus who is taken vp to heauen , shall so come as you haue seene him goe vp into heauen . ( f ) scilicet ] this verse is not in the greeke , nor is it added here , for there must be twenty seauen . ( g ) sicanimae ] the greeke is , then shall all flesh come into free heauen , and the fire shall take away the holy and the wicked for euer , but because the sence is harsh , i had rather read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so make it agree with the latine interpretation . ( h ) exuret . ] the bookes of consciences shall bee opened , as it is in the reuelation : of those here-after ( i ) sanctorum ] isay. . . euery valley shall bee exalted , and euery mountaine and hill shall bee layde lowe : the crooked shall bee streight , and the rough places plaine . ( k ) occultos ] high and 〈◊〉 shall then bee all one , and neither offensiue ; pompe ▪ height and glorye shall no more domineere in particular : but as the apostle saith . then shall all principalities and powers bee annihilated , that god may bee all in all . for there is no greater plague then to bee vnder him that is blowne bigge with the false conceite of greatnesse : hee groweth rich and consequently proud : hee thinkes hee may domineere , his father ●…as , i marry was hee : his pedigree is alway in his mouth , and ( very likely ) a theefe , a butcher or a swin-heard in the front of this his noble descent . another tarre-lubber bragges that hee is a souldiour , an ayde vnto the state in affaires military , therefore will hee reare and teare , downe goe whole citties before him ( if any leaue their owne seates and come into his way , or to take the wall of him , not else ) : ( l ) no word ] for the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beginning a word , is alwayes aspirate : now if we bring it into latine , aspirate wee must put h. before it , and this deceiues the ignorant . ( m ) quadrate and solid ] a plaine quadrate is a number multiplyed once by it selfe , as three times three , then multiply the product by the first , and you haue a solid : as three times three is nine . heere is your quadrate plaine , three times nine is twenty seauen , that is the quadrate solide . ( n ) lactantius ] lactantius following his maister arnobius , hath written seauen most excellent and acute volumes against the pagans , nor haue wee any christian that is a better ciceronian then hee . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to th'faithlesse vniust hands then shall hee come , whose impure hands shall giue him blowes , and some shall from their foule mouthes poysoned spittle send , hee to their whips his holy back shall bend . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ thus beate hee shall stand mute , that none may ken who was , or whence , the worde , to speake to men ▪ and hee shall beare a thornie crowne — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they gaue him for drinke vineger , and gall for meate , this table of in-hospitalitie they set . this is likewise in another verse of sybills : the greeke is : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thy god ( thy good ) thou brainlesse sencelesse didst not know , who past and plaid in mortall words and works below : a crowne of thornes , and fearfull gall thou didst bestow . in the next chapter following : the words are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the temples veile shall rend in twaine , and at mid-day prodigious darkned night for three full houres shall stay . in the same chapter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . death shall shut vp his date with sleeping for three daies then rising from the dead , he turnes to the sunne rayes : the resurrections first-fruites to th'elect displayes , ( o ) of the resurrection ] making away for the chosen , by his resurrection , so the greeke implyeth , christ as the apostle saith , being the first borne of many brethren , and the first fruites of those that sleepe . the seauen sages in romulus his time : israel lead into captiuity : romulus dyeth and is deified . chap. . in romulus his time liued thales , one of those who ( after the theologicall poets in which orpheus was chiefe ) were called the wise-men , or sages . and ( a ) now did the chaldaeans subdue the ten tribes of israell , ( fallen before from iuda ) and lead them all into chaldaea captiue , leauing onely the tribes of iuda and beniamin free , who had their kings seate at hierusalem . romulus dying , and beeing not to bee found , was here-vpon deified , which vse was now almost giuen ouer , so that ( b ) in the caesars times they did it rather vpon flattery then error , and tully commends romulus highly in that hee could deserue those in so wise and learned an age , though philosophy were not yet in her height of subtile and acute positions and disputations . but although in the later dayes they made no new gods of men , yet kept they their old ones still , and gaue not ouer to worship them : increasing superstition by their swarmes of images , whereof antiquity had none : and the deuills working so powerfully with them , that they got them to make publike presentations of the gods shames , such as if they had bin vn-dreamed of before , they would haue shamed to inuent as then . after romulus reigned numa , who stuffed all the citty with false religion , yet could hee not shape a god-head for him-selfe out of all this chaos of his consecrations . it seemes hee stowed heauen so full of gods that hee left no roome for him-selfe . he raigning at rome , and manasses ouer the hebrewes ( that ( c ) wicked king that-killed the prophet isaias ) sybilla ( d ) samia liued , as it is reported . l. vives . now ( a ) did ] by the conduct of senacharib , or salmanazar , king of chaldaea , in osee●… time . they were transported into the mountaines of media , after they had bene ruled by ●…gs . yeares . senacherib sent colonies out of assyria into iudaea to possesse and keepe it ▪ and they followed the iewish law , and were called samaritanes , that is , keepers . ( b ) in the caesars time ] tully in his phillippikes rattles vp caesars deity , seneca derides that of claudius , and lucan the diuine honours giuen to all the caesars . ( c ) that wicked king that killed ] so 〈◊〉 did and set vp an idoll with fiue faces . esaias was a prophet of the bloud royall . hee prophecyed vnder manasses who made him be sawen in two . he was buryed vnder the oke ro●…ll ▪ neare to the spring that ezechias damned vppe . hierome . ( d ) samia ] called herophi●… ●…nd liuing in samos . euseb. phylosophers liuing in tarquinius priscus his time , and sedechias , when hierusalem was taken , and the temple destroyed . chap. . sedechias ruling ouer the hebrewes , and tarquinius priscus ( successor to ancus martius ) ouer the romanes , the iewes were carried captiue to babilon , hierusalem was destroyed , and salomons temple razed . ( b ) the prophets had told them long before that their wickednes would be the cause of this , chiefly hieremy ( c ) who told them the very time that it would hold : ( d ) about this time liued ( e ) pittacus of mitylene , another of the sages . and the other fiue also ( which with thales and this pittacus make seauen ) liued all ( as eusebius saith ) ( f ) within the time of the israelites captiuity in babilon . their names were ( g ) solon of athens ( h ) chilo of lacedaemon ( i ) periander of corinth ( k ) cleobulus of lindum , ( l ) and 〈◊〉 of prienaeum . these were all after the theolgicall poets , and were more famous for their ( m ) better discipline of life , then others obserued , & for that they ●…ue sundry ( n ) good instructions , touching the reformatiō of manners . but they left ( o ) no records of their learning to posterity , but onely solon that left the athe●…ns som lawes of his making . thales was a naturalist , & left books of his opini●…ns : & in this time also liued anaximander , anaximenes & xenophanes , al natural , philosophers , & pythagoras also frō whome philosophy seemed to take begining . l vives . sedechias ( a ) ] nabuchodrosor ( or 〈◊〉 ) warred with three kings of iuda , first ●…ith ioachim , and him he made his 〈◊〉 which 〈◊〉 , and him he carried 〈◊〉 three months war , vnto babilon , 〈◊〉 〈◊〉 lury , and l●…auing 〈◊〉 ( whom he named ●…s ) iechonias his vncle , prouost 〈◊〉 〈◊〉 : he charged his name to make him remember 〈◊〉 place , but he disobeyed him vpon his depature , and so pulled the weight of a great war vp●… him . for the chaldaean cam●… in 〈◊〉 ▪ burned and ●…lew all vp before him , besieged hie●… , took it through famine ●…w sedechias 〈◊〉 children before his face , put out his eies , and ●…d him captiue to babilon , with al his people ●…ith him , and razed the citty to the ground . 〈◊〉 the prophets ] hieremy began to prophecy the third yeare of iosias , son of ammon , king of 〈◊〉 , as he declareth in the 〈◊〉 of his prophecy 〈◊〉 saith , not vntill the tenth yeare . 〈◊〉 and his prophecy thus writeth alex. polyhist . in ioachims time , he was sent by god to prophecy , and finding the iewes adoring of their idol baal , hee there-vppon 〈◊〉 〈◊〉 citties ruine and their captiuity , where-vppon ioachim commanded to burne him ▪ 〈◊〉 〈◊〉 them that with the same peeces of wood should they ( beeing captiue ) digge and 〈◊〉 〈◊〉 tigris and euphrates . this nabuchodrozor heard off , and gathering his power , came and 〈◊〉 ▪ iudaea , hierusalem , and the temple , taking the arke and all away with him . ( c ) who tola seauenty yeares hee sayd it would indure , and so it did . ( d ) pittacus ] euseb ▪ sayth that 〈◊〉 were seauen wise men of greece in cyrus his time . euang. prep . lib. . but indeed 〈◊〉 times cannot bee brought vnto one , some were before other some . thales assuredly sp●…ke with cyrus , so did solon and pittacus with craesus who warred with cyrus . but 〈◊〉 time began but a little before his ended . for cyrus liued from the fortith to the 〈◊〉 olympiade . some say to the fifty one , fifty two , fifty three , yea and some to the fifty eigh●… ▪ eusebius sayth thales liued in the beginning of romulus his time . but eyther the author or the transcriber is in a foule fault , yet augustine followeth them . for how could 〈◊〉 come to cyrus his time then ? from the eighth olympiad vnto the fiue and fifteeth , very neere two hundred yeares ? thales by the longest accompt liued but ninety : so 〈◊〉 sosicrates , but ordinarily hee hath but seauenty allowed him , laert. and eusebius maketh the seauen sages to liue but in seruius his first beginning of his reigne : and thales in the first of ancus martius ; that is olymp. thirty fiue , whome he sayd liued vnto olymp. fifty eight : then must he not be referred to romulus his time . and the greekes haue exceeding adoe about their sages , euery one being vayne-gloryous for his owne side , for they hadde wo●… in old time to call all their artists , sages , as wee call them knowing men . the poets 〈◊〉 were called so : as hesiod and homer . and then thales , bias , pittacus , and solon gotte a●…l this name . for these sayth dicaearchus , were assuredly such . but whome to adde to 〈◊〉 now there lyes the doubt . it is the greatest and most noble question that is handle●… in prophane matters . the three that augustine nameth , are commonly added . laert. plato , reiectes periander , and putteth one mison in his place , whose countrey is vnknowne . in protag . plato maketh him a cheuean , a man-hater as tymon , and 〈◊〉 was . le●…drius for him and cleobulus , putts leop hantus of ephesus , and epimenedes of crete . 〈◊〉 puttes anacharsis the sythian in perianders place . others ad aristodemus pamphilus , and strabras the argiue , hermippus reckons seauenteeene wise men : solon , thales , ●…acus , bias , cleobulus ▪ chilo , periander , anacharsis , acusilaus , epimenides , cleophantus ▪ pherecides , aristodemus , pythagoras , latius , hermion and anaxagoras . ( e ) 〈◊〉 ] sonne to hircadius the thracian as it is reported : borne at mytelene in lesbos : a louer of his countryes freedome ▪ for which hee slew the tyrant melanchrus : he was very valiant ( for 〈◊〉 fought hand to hand with phrymon of athens who had beene victor in the 〈◊〉 ▪ 〈◊〉 slew him ) and most iust , for beeing made a iudge betweene athens and mitylene in a controuersie concerning lands , hee iudged on the athenians side : and therefore the mitylenians made him president of their state , which hee held vntill hee had setled it and then gaue it ouer . hee dyed , olymp. fifty one , in the seauentith yeare of his age ; tenne yeares after hee had reformed the state . ( f ) within the time ] euseb. praep. euang. and in chronic. ( whom●… augustine followeth much in this work ) in cyrus his time were the israelites freed , and in the beginning of his reigne the seauen sages flourished . ( g ) solon ] born in salaminia , vnder the dominion of athens , & son of exestides one descended from the bloud-royall of codrus the ●…lified draco his bloudy lawes , & gaue the athenians better : for draco wrote his with bloud & not with inke , as demades said : al crimes great and smal , yea euen idlenes it selfe was 〈◊〉 of death . solon hated his cousin pisistrates his affectation of a kingdom , who attaining it , 〈◊〉 got him into aegipt , & from thence to craesus , king of lydia : then to cilicia where hee 〈◊〉 solos ( afterwards called pompeiopolis ) because there pompey ouercame the p●…rates , thence to cyprus and there he died , being . yeares old . he was archon of athens , olymp. . in the third yeare therof . for they elected now euery yeare , not euery tenth yeare as they had done before . the athenians offered him their kingdom which he stoutly refused , & exhorted them earnestly to stand in their liberty . laertius and plutarch recite some of his lawes , which the romans put into their twelue tables . ( h ) chilo ] his fathers name was damagetes ; he was one of the ephori ( magistrates much like the romaine tribunes ) for he first ordained the ●…yning of the ephori with the kings : he was a man of few words , and briefe in phraze as the l●…ans were naturally . hee dyed at pisa , imbracing his sonne comming victor from the olympicks . he had an epigram vnder his statue , that called him the wisest of the seauen ( i ) ( i ) periander . ] i see no reason he should haue this honor , for hee was a tyrant , most furious , vicious , couetous , and abhominably incestuous . these are no parts of wisdome , therefore many do put him out of this number . but sotion and heraclitus say that the wise periander was not hee of corynth , but an ambracian borne . aristot , saith hee was borne at corinth : and ●…-germaine to the tyrant . plato saith no. ( k ) cleobulus . ] borne at lindus in rhodes , some say , in caria . du●…is . his father was called euagoras , the most beautious and valorous person of his time . hee learnt his knowledge in egypt , his daughter cleobul●…a was a famous prophetesse , &c. ( l ) bias. ) his fathers name was teuta●…us . prie●…ia is in ionia . to him they say the golden tripos was brought , and hee sent it vnto hercules of thebes . hee freed his country from the great warre of craesus the lydian , his was that phrase , omnia ●…ea me●… porto : myne owne , and all mine owne , i beare about me . cic. paradox . i wonder the greekes make no mention of this in his life . they speake not of prienes taking in all his whole life : tully i beleeue was deceiued in this , nor is this his onely errour . seneca seemes to giue it more truely to stilpo of megara , for demetrius as then tooke mega●…a . bias died sweetly with his head in the lap of his grand child by his daughter . the prienmans built a chapell to him . satyrus preferreth him before all the other sages . ( m ) better discipline . ] they were not learned , nor philosophers ( saith dicaearchus ) but they were hardy men and good politi●…s . and so saith tully . de amicit. ( n ) good instructions . ] we haue greeke sentences vnder there names : ausonius hath made some of them into verse . thales his motto was , nosce te : know thy selfe . pittacus his , nosce occasionem : take time while time is . solons , nihil nimis : the meane is the best . chilons . sponsioni non deest iactura : bargaines and losses are inseparable , or he that wil aduenture must loose . perianders , stipandus imperator dediturus non est armis sed bene●…lentia , loue and not armes guard him that would rule . cleobulus , ca●… i●…micorum insidias , a●…corum inuidias , beware of your foes emnity and your friends enuy . bias , plure●… mali . the worse are the more . so agree augustine and eusebius who saith that their inuentions were nothing but short sentences , tending to the instituting of honest disciplines into mens hearts . prep . euang. liber . . ( o ) no records . ] yet solon and bias they say left some verses . the romaines were freed from their kings , and israel from captiuity both at one time . chap. . at the same time ( a ) cyrus king of persia , caldaea , and assyria , gaue the iewes a kinde of release , for hee sent . of them to re-edifie the temple , and these onely built the altar , and layd the foundations ▪ for their foes troubled them with so often incursions that the building was left of vntill darius his time . ( b ) the story of iudith , fell out also in the same times : which they say the iewes receiue not into their cannon . the seauenty yeares therefore being expired in darius his reigne , ( the time that hieremy ( c ) had prefixed ) the ●…ewes had their full freedome : tarquin the proud being the seauenth king of rome : whom the romaines expelled , and neuer would be subiect to any more kings . vntill this time , had israell prophets , in great numbers , but indeed we haue but few of their prophecies cannonicaly recorded . of these i said in ending my last booke , that i would make some mention in this , and here it is fittest . l. vives . cyrus ( a ) king. ] sonne to mandanes , astiaeges his daughter , the median king , and cambyses one of obscure birth : hee was called cyrus , after the riuer cyrus in persia nere to which he was brought vp . hee foyled his grandfather in warre , and tooke the monarchy from the medes , placing it in persia . he conquered chaldaea also . for the me●… hauing gotten the monarchy to them-selues after sardanapalus his death ▪ had their kings all crowned at babilon , and nabuchodrosor was their most royall ruler : his exploytes they extoll aboue the chaldean hercules actes : saying that hee had a conquering a●…mye , as farre as the gades . strabo ex megasthene . megasthenes , ( sayth alphaeus ) affirmes that nabuchodrosor was a stouter soldier then hercules , and that hee conquered all libya and asia as farre as armenia , and returning to his home , he cryed out in manner of prophecying : o babilonians , i presage that a great misfortune shall befall you , which neither b●…lus , nor any of the gods can resist : the mule of persia shall come to make slaues of you all ! haui●…g thus sayd , presently hee vanished away , milina rudocus his sonne succeeded him , and was slaine by iglisares who reigned in his place , and left the crowne to his sonne babaso arascus , who was slaine by treason , nabiuidocus was made king. him did cyrus , taking babilon , make prince of carmania . thus farre alphaeus . alexander polyhistor differeth somewhat from this but not much . iosephus sayth there were two nabuchodrosors : and that it was the sonne that ▪ megasthenes pre●…erres before hercules , and the father that tooke bab●…lon . the sonne dying left his crowne to amilmadapak , or abimatadok ▪ and he freed iechonias and made him one of his courtiers . amilmadapak dyed hauing reigned eighteene yeares , and left his son agressarius to inher●…te , who reigned fourty yeares , and his sonne labosordak succeeded him , who dyed at the end of nine monthes , and balthazar otherwise called noboar had his crowne , and him did cyrus chase out of his kingdome when hee had reigned seauenteene yeares . now if this account bee true , there are more then an hundred yeares betweene the beginning of the iewes captiuitie and cyrus the persian . but sure an error there ●…s , eyther in the author or in the transcriber . now cyrus being moued by the prophecy of esay , who had fore-told the original of his empire twenty yeares ere it came to passe , sette the iewes free and sent them to build the temple , restoring all the vessels that nabuchodrosor had brought away . this was now fourty yeares after the beginning of their captiuity , euseb. so they went and built , but their enemies troubled them so that they were fayne to let it alone vntill the second yeare of darius his reigne , the sonne of histaspis , who expelled the magi , and was king alone . for hee in fauour of zorobabell , sent all the iewes home , and forbad any of his subiects to molest them . so in the seauentith yeare after their captiuation they returned home . this is after eusebius his account , vnto whome clement 〈◊〉 , saying . the iewes captiuity indured ●…eauenty yeares vnto the second yeare of darius king of persia , aegypt and assyria , in whose time , aggee , zachary and one of the . called angelus , prophecyed ; and iesus the son of iosedech was high priest. that darius his second yeare , and the seauentith of the captiuity , were both in one , zachary testifieth chap. . . . but iosephus maketh seauenty yeares of the captiuity to be runne in cyrus his time . ( b ) the sto●…y of iudith ] this booke ( sayth hierome ) hath no authority in matter of controuersie : but yet the synode of nice hath made it canonicall . bede sayth that cambysis sonne to the elder cyrus was called by the iewes the second nabuchodrosor , and that the fact of iudith was done in his time . ( c ) had profixed ] chap. . . of the times of the prophets whose bookes wee haue : how they prophecyed ( some of them ) of the calling of the nation , in the declyning of the assyrian monarchy , and the romaines erecting . chap. . to know the times wel , let vs go backe a little . the prophecy of ozee , the first of the twelue beginneth thus . the word of the lord that came to ozee , in the dayes of ozias , ioathā , achaz , ezechias , kings of iuda ( b ) amos write●…h also that y● prophecy in ozias his daies , ( c ) adding that hieroboam liued in those times also , as ●…e did indeed . 〈◊〉 also the son of amos ( either the prophet or some other , 〈◊〉 this later is more generally held ) nameth the foure in the beginning of his ●…phecy , that osee named . so doth ( d ) micheas also . all these their prophe●… proue to haue liued in one time : together with ( e ) ionas , and ( f ) ioel , the 〈◊〉 vnder ozias , and the later vnder his sonne ioathan . but wee finde not the ●…es of the two later , in their bookes , but in the chronicles . now ( g ) these times reach from procas or auentinus his predecessor , king of the latines , vnto romulus now king of rome , nay euen vnto numa pompilius , his successor : for so long reigned ezechias in iuda . and therefore in the fall of the assyrian empire and the rising of the romane , did these fountaines of prophecy breake ●…th : that euen as abraham had receiued the promise of all the worldes beeing ●…ed in his seed , at the first originall of the assyrian estate : so likewise might 〈◊〉 ●…stimonies of the person in whome the former was to bee fulfilled , be as fre●… both in word and writing in the originall of the westerne babilon . for 〈◊〉 prophets that were continually in israell , from the first of their kings , 〈◊〉 all for their peculiar good , and no way pertaining to the nations . ( h ) but 〈◊〉 ●…e more manifest prophecies , which tended also to the nations good , it 〈◊〉 ●…te they should begin , when that citty began that was the lady of the 〈◊〉 . l. vives . 〈◊〉 ( a ) dayes of ozias ] the surest testimony of the prophets times , are in their works 〈◊〉 haue not omitted to record when they prophecied , so that it were superfluous to 〈◊〉 ●…ddition of any other confirmations , then those of their owne . osee prophecyed too , 〈◊〉 ●…ose three kings of the two tribes , the father , the sonne , and the sonnes sonne , in the 〈◊〉 whose dayes , salmanazar ledde the israelites away captiue . so that osee ( as hierome 〈◊〉 ●…id both presage it ere it came , and deplore it when it came . ozias liued in that memo●…e of the assyrian empire , by the rebellion of the medes . some call this king aza●… ) amos ] amos ( sayth hierome ) the next prophet after ioell , and the third of the 〈◊〉 was not hee that was the prophet esays father . for his name is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 and tsade beeing the first and last letters of his name , which is interpreted , strong and 〈◊〉 : but this prophets name is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : with ain and samech , and is translated ●…ed people . mem and ua●… , both of them haue alike . to vs now that haue no difference 〈◊〉 , nor of the letter s , which the hebrewes haue triple , these wordes seeme all one : 〈◊〉 can discerne them , by the propriety of the vowels and accents . this prophet amos 〈◊〉 in thecue , sixe miles south from holy betheleem where our sauiour was borne : and ●…d that is neyther village nor cottage : such an huge desert lyes betweene that and the 〈◊〉 sea , reaching euen to the confines of persia , aethiopia , and india . but because the 〈◊〉 is barren and will beare no corne , therefore all is full of sheapheards , to countervaile 〈◊〉 ●…lesnesse of the land , with the aboundance of cattell . one of these sheapheards was 〈◊〉 , rude in language but not in knowledge . for the spirit that spake in them all , spoke also 〈◊〉 him . thus far hierome . wherefore i wonder that the prologue vnto amos sayth di●… that hee was father to esay ; perhaps it was from some hebrew tradition , who say that 〈◊〉 〈◊〉 prophets fathers , or grand-fathers , that are named in any part of their workes titles , 〈◊〉 prophets also . hier. in sophon . ( c ) adding that hieroboam ] not hee that drewe the 〈◊〉 tribes from roboam , for hee was a hundred and sixty yeares before this other , who 〈◊〉 his sonne . ( micheas ] hee prophecyed ( sayth hierome ) in the time of ioathon , 〈◊〉 ozias . the seauenty make him third prophet of the twelue , and the hebrewes the 〈◊〉 ) ionas ] so sayth eusebius , of the times of azarias , or ozias . so sayth hierome al●…●…ommentaryes vppon ozee : and in his prologue vppon ionas he receyteth the opini●… 〈◊〉 that helde amathi the father of ionas , to bee the widow of sarephta's sonne , 〈◊〉 elias restored to life , where-vppon shee sayd : now i know that thou art a man of 〈◊〉 that the word of god in thy mouth is truth , and therefore her childe was so named . for amithi , in our language is truth . ( f ) ioell ] in our tongue beginning . hierome . hee prophecyed in the times of the other prophets . ( g ) these times ▪ ] auentinus raigned thirty ●…uen yeares , and in the two and thirtith of his reigne began azarias or ozias to reigne in iuda . euseb. eutropius differs not much from this , so that by both accounts ezechias his time fell to the beginning of numa his reigne . ( h ) but for the ] for these prophets prophecyed of the calling of the heathens , as he will shew afterwards . prophecies concerning the ghospell , in osee and amos. chap. . osee is a prophet as diuine as deepe . let vs performe our promise , and see what hee ●…ayth : in the place where it was sayd vnto them , you are not my people , it sh●…ll bee sayd , ye are sonnes of the liuing god , this testimony the ( a ) apostles ●…m-selues interpreted of the calling of the gentiles : who because they are th●… spirituall sonnes of abraham , and therfore ( b ) rightly called israell : it followeth of them thus : then the children of iudah and the children of israell shall bee gathered together and appoint them-selues one head , and they shall come vp out of the land . if wee seeke for farther exposition of this , wee shall ●…loy the sweete taste of the prophets eloquence . remember but the corner stone , and the two wals , the iewes and the gentiles , eyther of them vnder those seuerall names , beeing founded vppon that one head , and acknowledged to mount vppe from the land . and that those carnall israelites that beleeue not now shall once beleeue ( being as sonnes to the other , succeeding them in their places ) the same prophet auouche●…h , saying : the children of israell shall sit many dayes without a king , without a prince , without an offering , without an altar , without a priesthood , and without ( c ) manifestations , who sees not that these are the iewes ? now marke the sequele . afterwards shall the children of israell conuert , and seeke the lord their god , and dauid their king , and shall feare the lord and his goodnesse in these later dayes . nothing can be playner spoken , here is christ meant by dauid , as he was the son of dauid in the flesh ( sayth the apostle ) nay this prophet fore-told the third day of his resurrection also : heare him else : after two dayes will he reuiue vs , and in the third day he will rayse vs vp . iust in this key spake saint paul saying : if ye bee risen with christ , seeke the thinges which are aboue . such a prophecy hath amos also : prepare to meete thy god o israell , for lo , i forme the thunder ; and the windes , and declare mine annoynted in men : and in another place : ( d ) in that day will i raise vp the tabernacle of dauid that is falne downe , and close vp the breaches thereof , and will raise vppe his ruines , and build it as in the daies of old : that the residue of mankind , and a●… the heat●… , ●…ay seek me , because my name is called vpon them , saith the lord that doth this . l. vives . th●… ( a ) apostles ] pet. . . . ( b ) rightly called israell ] for all that follow truth and righteousnesse are of abrahams spirituall seed . wherfore such as descend from him in the flesh , the scriptures call iudah , because that tribe stucke to the old priesthood , temple and sacrifices : and such as are not abrahams children by birth , but by faith , are called israell . for the tenne tribes that fell from iu●…ahs king , the iewes named israell , and they differed not much from 〈◊〉 : for they left their fathers religion , and became idolaters : wherfore the iewes hated 〈◊〉 〈◊〉 much as they did the 〈◊〉 , who had no clayme at all of descent from abrah●… . ( c ) manifestations ] so doe the seauenty read it . the hebrew hath it ephod . the seauenty 〈◊〉 at that intimation of the losse of their prophecy , doctrine and wisdome : the greatest losse 〈◊〉 could befall a citty . the hebrew , at the abolition of their priest-hood , dignity , and orna●… ▪ ( d ) in the day ] this place saint iames in the acts testifieth to be meant of the calling of 〈◊〉 nations act. . . . the apostles there avowing it , who dares gaine-say it ? esay his prophecies concerning christ. chap. . esaias ( a ) is none of the twelue prophets . they are called the small prophets because their prophecies are briefe , in comparison of others that wrote large ●…mes , of whom esay was one , whom i adde here , because he liued in the times 〈◊〉 two afore-named . in his precepts against sin , and for goodnesse , & his pro●…cies of tribulation for offending , hee forgetteth not also to proclame christ 〈◊〉 his church more amply then any other , in so much that ( b ) some call him an ●…gelist rather then a prophet . one of his prophecies heare in briefe because i 〈◊〉 stand vpon many . in the person of god the father , thus hee saith : ( c ) be●… my son shal vnderstand : he shal be exalted and be very high : as many were astonied 〈◊〉 ( thy forme was so despised by men , and thy beauty by the sons of men ) so shall ma●…ions admire him , & the kings shal be put to silence at his sight : for that which they 〈◊〉 not heard of him , shall they see , and that which hath not beene told them , they shall ●…stand . lord who will beleeue our report ? to whom is the lords arme reuealed ? wee 〈◊〉 ●…clare him , as an infant and as a roote out of a dry ground : he hath neither forme ●…ty , when wee shall see him hee shall haue neither goodlinesse nor glory : but his 〈◊〉 ●…albe despised and reiected before all men . he is a man full of sorrowes , and hath ●…ce of infirmities . for his face is turned away : he was despised and we esteem●… not . hee hath borne our sinnes and sorroweth for vs : yet did we iudge him as 〈◊〉 of god , and smitten and humbled . but hee was wounded for our transgressions , 〈◊〉 broken for our iniquities : our peace we learned by him , and with his stripes wee are 〈◊〉 . we haue all straied like sheepe : man ha●… lost his way , and vpon him hath god 〈◊〉 our guilt . he was afflicted , vet neuer opened he his mouth : he was led as a sheepe 〈◊〉 slaughter ▪ & as 〈◊〉 lambe before the shearer , is dumbe , so was he & opened not his 〈◊〉 : hee was out from prison vnto iudgement : o who shall declare his generation ? 〈◊〉 shal be taken out of life . for the transgression of my people was he plagued : and ●…l giue the wicked for his graue , and the ritch for his death : because hee hath 〈◊〉 wickednesse , nor was there any ( d ) deceite found in his mouth ! the lord 〈◊〉 〈◊〉 him from his affliction : ( e ) if you giue your soule for sinne , you shall see the 〈◊〉 ●…tinue long , and the lord shall take his soule from sorrow : to shew him light ●…firme his vnderstanding , to iustifie the righteous , seruing many , for he bare their ●…ties . therefore i will giue him a portion with the great : hee shall diuide the 〈◊〉 of the strong , because hee hath powred out his soule vnto death : hee was recko●…●…ith the transgressors , and hath borne the sinnes of many , and was betraied ●…ir trespasses . thus much of christ , n●… what saith he of his church ? 〈◊〉 o barren that bearest not : breake forth and crie out for ioy , tho●… that bringest ●…th : for the desolate hath more children then the maried wife . enlarge thae 〈◊〉 〈◊〉 thy tents , and fasten the ( f ) curtaines of thy tabernacles : spare not , stretch out ●…des and make fast thy stakes : spread it yet further to the right hand and thy 〈◊〉 thy seed shal possesse the gentiles , and dwell in the desolate citties : feare not , because thou ●…t shamed : be not afraid because thou art vp-brayded , for thou shall forget thi●… euerlasting shame , and shalt not remember the reproch of thy widdow-hood any more , for the lord that made thee is called the lord of hostes , and the redeemer , the holy one of israel shal be called the god of all the world . &c. here is enough , needing but a little explanation , for the places are so plaine that our enemies themselues are forced ( despite their hearts ) to acknowledge the truth . these then suffice . l. vives . esaias ( a ) is . ] a noble man worthily eloquent , more like an euangelist then a prophet , he prophecied in hierusalem and iury. hier. ad eustoch . & paulam . manasses king of iudah made him be sawen a two , with a wooden saw , of him is that ment in the hebrewes . chp. . verse . . they were sawen asunder . the causes of his death hierome relateth , comm●…n , in esa. lib. 〈◊〉 . ( b ) some . ] hierome ad paul & eustoch . for he speaketh not in misticall manner of things as if they were to come , but most plainely , as if they were present , or past which is not ordinary in the other prophets . ( c ) behold . ] all this quotation out of the . . and . chapters of isay , the septuagints ( whome saint augustine followeth ) do some-times differ from the hebrew truth : but the scope aymes all at one end , namely the passion of christ : wee will not stand to decide perticulars , augustine him-selfe saith all is playne inough , and omits to stand vpon them , to avoyd tediousnesse . ( d ) deceipt found . ] the seauenty , leaue out found ( e ) if you giue your soule . ] the seauenty read it , if you giue ( him ) for sinne , your soule shall see your seede of long continuance . ( f ) the curtaines . ] the vulgar , and the seauenty read , the skins . prophecies of michaeas , ionas , and ioell , correspondent vnto the new-testament . chap. . the prophet michaeas prefiguring christ by a great mountaine , saith thus ( a ) in the last daies shall the mountaine of the lord be prepared vpon the toppes of the hills , and shal be exalted aboue the hills : and the nations shall hast them to it saying : come let vs goe vp into the mountaine of the lord , into the house of the god of iacob , and he wil teach vs his waies and we wil walke in his paths , for the law shal go forth of sion and the word of the lord from hie●…salem . hee shall iudge amongst many people and rebuke mighty nations a farre of . the same prophet foretells christ birth place also saying , ( b ) and thou bethleem ( c ) of ephrata , art little to bee amongst the thousands of iudah : yet out of thee shall a ( d ) captaine come forth vnto mee that shal be the prince of israel , ( e ) whose goings forth haue beene euerlasting . therefore ( f ) will he giue them vp vntill the time that the child-bearing woman do trauell , and the ( g ) remnant of her brethren shall returne vnto the children of israell . and he ( h ) shall stand and looke , and feed his flocke in the strength of the lord : in the hon●…or of gods 〈◊〉 shall they continue : for now shall he be magnified vnto the worlds end . now ( i ) ionas prophecied christ rather in suffering , then in speaking , & that most manifestly considering the passion & resurrection . for why was he . daies in the whals belly and then let out , but to signifie christs resurrection from the depth of hell , vpon the third day ? indeed ioels prophecies of christ & the church , require great explanation , yet one of his , ( and that was remembred by the ( k ) apostles , at the descending of the holy ghost vpon the faithfull , as christ had promised ) i will not o●…it . afterwards ( ●…ith hee ) i will power out my spirit vpon all flesh : your sonnes and daughters shall prophecy , and your old men shall dreame dreames , and your yong men 〈◊〉 visions : euen vpon the seruants and the maids in those daies will i poure my spirit . l vives . in ( a ) the last daies . ] the same is in esay . . . ( b ) and thou bethelem . ] augustine , and the seauenty do differ here from the hebrew . s. mathew readeth it thus . and thou bethleem 〈◊〉 the land of iudah art not the least among the trinces of iudah , for out of thee shall come the g●…rnor that shall feed my people israel . s. hierome vpon michaeas ( lib. . ) saith that this quo●…ion of mathew accordeth neither with the hebrew nor the seauenty . this question put●…g the holy father to his plunges , hee is fayne to say that either the apostle cited it not ha●…g the booke before him , but out of his memory , which some-time doth erre : or else 〈◊〉 hee cited it as the priests had giuen it in answer to herod : herein shewing their negli●… , the first hee affirmeth as the opinion of others . it is an hard thing to make the apostle ●…ke iust contrary to the prophet : neither prophyry nor celsus would beleeue this in a matter 〈◊〉 concerned not themselues . but the scope of both being one , maketh this coniecture in●…de the more tollerable : but it is a weake hold to say the priest spake it thus , it were ●…ly absurd in their practise of the scriptures to alter a prophecy , intending especially ●…hew the full ayme of it . but before the apostle ( nay the spirit of god ) shal be taxed with 〈◊〉 an error , let the later coniecture stand good , or a weaker then it , as long as we can finde 〈◊〉 stronger . but if we may lawfully put in a guesse , after hierome ( that worthy ) in the ex●…tion of those holy labyrinths , to grant that the hebrew and the seauenty read this place ●…matiuely and the euangelist negatiuely : read the place with an interrogation , and they 〈◊〉 both reconciled : i meane with an interrogation in the prophet , as is common in their ●…es , and befitting the ardor of their affections : but in the euangelist the bare sence is ●…y fit to be layd downe without figure or affection . ( c ) of ephrata . ] the country where ●…leem stood , which the priests omitted , as speaking to herod a stranger that knew iuda 〈◊〉 . the euangelist gaue an intimation of christ whence he was to come , by putting in 〈◊〉 for ephrata ; there was another bethleem in galilee , as it is in iosuah . hierome vpon 〈◊〉 ●…hew noteth it as the transcribers falt to put iudea for iuda , for all the bethlems that are , 〈◊〉 〈◊〉 iudea galelee , where the other is , being a part thereof . and the like falt it may be is in 〈◊〉 which followeth ; but when hee heard that archelaus raigned in iudaea , for iuda , but ●…ed iudaea after the returne from captiuity , kept not the old bounds , but was contracted 〈◊〉 country about hierusalem , the metropolitane citty thereof . ( d ) a captaine . ] the bru●… copy leaueth out , a captaine , and so do the seauenty . but the putting of it in , alters not 〈◊〉 sense . ( e ) whos 's goings out . ] this excludeth all mortall men from being meant of in this ●…ecy : inculding onely that eternall sauiour , whose essence hath beene from all eternity . 〈◊〉 will he giue them . ] the gentiles shall rule , vntill the body of their states do bring forth ●…en vnto the lord ( g ) the remnant . ] the bretheren of the people israel , and the spiri●… seede of abraham , &c. they shall beleeue on that christ that was promised to the true 〈◊〉 . ( h ) he shall stand . ] here shal be rest , and security , the lord looking vnto all his sheepe 〈◊〉 ●…eeding them with his powerfull grace . ( i ) ionas . ] being cast ouer-bord by the saylers ●…orme , he was caught vp by a whale , and at the third daies end was cast a shore by him : 〈◊〉 was he the image of christ him-sefe vnto the tempting iewes . mat. . . . ( k ) by 〈◊〉 apostles . ] act. . . . prophecies of abdi , naum and abacuc , concerning the worlds saluation in christ. chap. . ●…herefore the small prophets ( a ) abdi , ( b ) naum , and ( c ) abacuc 〈◊〉 neuer mention the times : nor doth eusebius or hierome supply that ●…ct . they place ( d ) abdi and michaeas both together , but not ●…re where they record the time of michaeas his prophecying ( e ) which the negligence of the transcribers i thinke was the onely cause of . the two other , we cannot once finde named in our copies : yet since they are cannonicall , we may not omit them . abdi in his writing is the briefest of them all , he speakes against idumaea , the reprobate progeny of esau , the elder sonne of isaac , and grandchild of abraham . now if we take idumaea , by a synechdoche partis , ( g ) for all the nations , we may take this prophecy of his to be meant of christ : vpon mount syon shal be saluation , and it shal be holy , and by and by after . they that ( h ) shall be saued , shall come out of sion ( that is the beleeuer in christ , the apostles , shall come out of iudah ) to defend mount esau. how to defend it , but by preaching the gospell , to saue the beleeuers , and translate them into the kingdome of god out of the power of darkenesse as the sequell sheweth ? and the kingdome shal be the lords . for mount syon signifieth iuda , the store-house of saluation , and the holy mother of christ in the flesh : and ( i ) mount esau , is idumaea , prefiguring the church of the gentiles , whom they that were saued came out of syon to defend , that the kingdome might bee the lords . this was vnknowne ere it were done , but beeing come to passe , who did not discerne it ? now the prophet naum ( nay god in him ) sayth . i will abolish the grauen and molten image , and make them thy ( k ) graue . behold vpon the feete of him that declareth and publisheth peace . o iudah keepe thy sollemne feasts , performe thy vowes ▪ for the wicked shall no more passe through thee , he is vtterly cut off . he that breatheth in thy face , and freeth thee from tribulation , ascendeth . who is this that doth thus ? remember the holy ghost , remember the gospell . for this belongeth to the new testament whose feasts are renewed , neuer more to cease . the gospell we see hath abolished all those grauen and molten images , those false idols , & hath layd them in obliuion , as in a graue . herein we see this prophecy fulfilled . now for abacuk , of what doth he meane but of the comming of christ , when he saith ? the lord answered saying , write the vision , and make it plaine on tables that he may runne that readeth it . for the vision is yet for an appointed time , but at the last it shall speake and not lie , though it tarry : awaite , for it shall come surely , and shall not stay . l. vives . abdi ( a ) ] the hebrewes ( saith hierome ) say this was he that in the persecution vnder achab and iezabel , fedde one hundered prophets in caues , that neuer bowed the knee vnto baal , and those were part of the seauen thousand whom elias knew not . his sepulchr●…e is next vnto heliseus the prophets , and iohn baptists , in sebasta , otherwise called samaria . this man got the spirit of prophecy because he fed those prophets in the wildernesse , and of a warriour , became a teacher . hier. in abdi . he was in iosaphats time , before any of the other . tiber being king of the latines . ( b ) naum ] he liued in ioathans time , the king of iuda . ioseph . lib. . ( c ) abacuc ] of him is mention made in daniel . c. . that hee brought daniel his dinner from iuda to babilon . [ but augustine vseth not this place to proue his times , because , that history of ●…el , and all this fourteenth chapter together with the history of susanna are apocryphall , neither written in hebrew nor translated by the seauenty . ] abacuc prophecied ( saith hierome ) when nabucodrosar led iudah and beniamin into captiuity , and his prophecy is all against babilon . ( d ) abdi and ] eusebius placeth addi and michaeas both vnder iosaphat . it is true that abdi liued then , but for michaeas , his owne words ( cited before by augustine ) doe disprooue it . for his visions befell him in the times of ioathan , achaz , and ezechias , long after iosaphat . ( e ) which she negligence ] i assure you there is errour in eusebius , very dangerous both to the ignorant and the learned . ( f ) idumaea ] it adioyneth to palestina , and is the next countrie beyond arrabia . pliny ioseph . hierom. the greeke and latine authors call them nabathei , inhabiting the citty petra . the land hath the name of esau , who was otherwise called edom , for diuers causes ( g ) for all the nations ] idumaea is no part of israel , but yet they descended both from isaac . yet was it a foe vnto iuda , and the iewes called the romanes , idumaeans . idu●… signifieth flesh , which fighteth against the spirit , ( b ) shal be saued ] the hebrew is , shall 〈◊〉 . ( i ) mount esau ] the mountaines in idumaea are called seir. ioseph . iosuah . chap. ▪ because they are rugged and rough , as esau was . ( k ) thy graue ] the hebrew addeth . for thou at vile . saint paul had not his quotation . rom. . . from hence , but from the fifteeneth of esay . the prophecy conteined in the song , and praier of abacuc . chap. . and in his praier and song , who doth he speake vnto but christ saying . o lord i heard thy voice , and was afraid , lord i considered thy workes , and was terrified . what is this but an ineffable admiration of that suddaine and vnknowne saluation of man ? in the midst of two , shalt thou bee knowne , what are those two ? the two testaments ; the two theeues , or the two prophets moyses and elias . in the approch of yeares shalt thou be knowne : this is plaine , it needs no exposition . but that which followeth : my soule being troubled there-with , in thy wrath remember mercy : is meant of the iewes , of whose nation hee was : who being madde in their wrath and crucifying christ , he remembring his mercy , said , father forgiue them , they 〈◊〉 not what they doe . god shall come from theman and the holy one from the thick and darke mountaine : from ( a ) theman ( say some ) that is from the ( b ) south : signifyeth the heate of charity , and the light of truth . the thicke darke mountaine , may bee taken diuersly , but i rather choose to hold it meant of the depth of the holy scriptures prophecying christ : for therein are many depths for the industrious to excercise themselues in : and which they finde out when they find him whom they concerne : his glory couereth the heauens , and the earth is full of his praise : that is iust as the psalme saith . exalt thy selfe o god aboue the heauens and let thy glorie bee aboue all the earth : his brightnesse was as the light : his glorie shall enlighten the nations : hee had hornes comming out of his hands : that was his extension on the crosse : there was the hiding of his power , this is plaine . before him went the word , and followed him into the field : that is , hee was ▪ prophecied ere hee came , and preached after his departure : hee stood , and the earth mooued , hee stood to saue , and earth was mooued with beleeuing in him : he beheld the nations , and they were dissolued : that is hee pitied , and they repented : hee brake the mountaines with violence , that is , his miracles amazed the proude : the eternall his did bow : the people were temporally humbled , to bee eternally glorified : for my paines , i saw his goings in : that is , i had the reward of eternity for my labours in charity : the tents of ethiope trembled : and so did they of madian : that is euen those nations that were neuer vnder rome , by the terror of thy name and power preached , shall become subiect to christ. was the lord angry against the riuers or wa●… thine anger against the sea ? this implieth that he came not to iudge the world , but to saue it : thou rodest vpon horses , and thy chariot brought saluati●… : the euangelists are his horses , for hee ruleth them , and the gospell his chariot , saluation to all beleeuers : thou shalt bend thy bowe aboue scepters ▪ thy iudgement shall restraine euen the kings of the earth , thou shalt cleaue the earth with riuers , that is , thine abundant doctrine shall open the hearts of men to beleeue them : vnto such it is sayd . rend your hearts and not your garments . the people shall see thee , and tremble ; thou shall spread the ●…aters as thou goest , thy preachers shall power out the streames of thy doctrine on all sides . the deepe made anoise : the depth of mans heart expressed what it saw : the hight of his phantasie , that is the deepe gaue out the voice , expressing ( as i sayd ▪ ) what it saw . this phantasie was a vision , which hee conceiled not , but proclaimed at full . the sunne was extolled , and the moone kept her place . christ was assumed into heauen , and by him is the church ruled : thine arrowes flew in the light . thy word was openly taught , and by the brightnesse of thy shining arme●… , thine arrowes flew : for christ himselfe had said , what i tell you in darkenesse , that speake in the light . thou shalt tread downe the land in anger , thou shalt humble high spirits by afflicting them . thou shalt thresh the heathen in displeasure , that is , thou shalt quell the ambitious by thy iudgements : thou wentest forth to saue thy people and thine annointed , thou laidest death vpon the heads of the wicked : all this is plaine : thou hast cut them off with amazement : thou hast cut downe bad , and set vppe good , in wonderfull manner : the mighty shall crowne their heads ; which maruell at this : they shall gape after thee as a poore man eating secretly . for so diuers great men of the iewes beeing hungry after the bread of life , came to eate secretly , fearing the iewes , as the gospell sheweth : thou pu●…test thine horses into the sea , who troubled the waters ; that is , the people ▪ for vnlesse all were troubled , some should not become fearefull conuertes , and others furious persecutors . i marked it and my body trembled , at the sound of my lippes : feare came into my bones , and i was altogether troubled in my selfe . see , the hight of his praier and his prescience of those great euents amazed euen himselfe , and hee is troubled with those seas , to see the imminent persecutions of the church whereof hee lastly avoucheth himselfe a member , saying , i will rest in the da●…e of trouble , as if hee were one of the hopefull sufferers , and patient reioycers : that i may goe vppe to the people of my pilgrimage : leauing his carnall kinred that wander after nothing but worldly matters , neuer caring for their supernall countrie : ●…or the fig-tree shall not fructifie nor shall fruite bee in the vines : the oliue shall fa●…le and the fields shal be fruitlesse . the sheepe haue left their meate , and the oxen are not in their stalles . here hee seeth the nation that crucified christ , depriued of all spirituall goods , prefigured in those corporall fertilities , and because the countries ignorance of god had caused these plagues , forsaking gods righteousnesse through their owne pride , hee addeth this : i will reioyce in the lord , and ioy in god my sauiour : the lord my god is my strength , he will establish my feete : hee will set mee vpon high places , that i may bee victorious in his song . what song ? euen such as the psalmist speaketh of : hee hath set my feete vpon the rocke : and ordered my goings : and hath put into my mouth a new song of praise vnto god. in such a song ( and not in one of his owne praise ) doth ah●…cuc conquer , glorying in the lord his god. some bookes read this place better . ( 〈◊〉 ) i 〈◊〉 ioy in my lord iesvs . but the translators had not the name it selfe in latine other-wise wee like the word a great deale better . l. vives . from ( a ) theman ] aquila , symmachus , and the fifth edition ( saith hierome ) put the very word so . onely t●…tion ▪ expresseth it , from the south , &c. theman is ●…nder edo●… , in the land of g●…bal , named so by theman ▪ sonne to elyphaz the sonne of esau , and it holdeth the name vnto this day : lying fiue miles from petra where the romaine garrison lyeth , and where eliphaz king of the thebans was borne . one also of the sonnes of isaacs , was called theman . indeed the hebrews call euery southerne prouince , theman . hieron . loc . hebraic . ( b ) s●…th ] such is that place also in the canticles . ( c ) the thick darke mountaine ] s●… say the lxx . but the hebrewes , from mount paran , which is a towne on the farre side of arabia , ioyning to the sarazens . the israelites went by it when they left sina . the lxx . rather expressed the adiacents , then the place it selfe . ( d ) neuer vnder rome ] india , persia , and the new sound lands . ( e ) i will ioy ] so doth the hebrew read it : indeed . iesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sauiour , are all one . in tullyes time they had not the latine word saluator . act. 〈◊〉 . in verr. but lactantius . au●… , and many good latinists doe vse it since . read hierome of this verse if you would know further . prophecies of hieromie , and zephany , concerning the former themes . chap. . hieremy ( a ) is one of the greater prophets : so is isay●… , not of the small : of some of whom i now spake . he prophecied vnder iosia king of iuda , ancus martius being king of rome , hard before israels captiuity , vnto the fifth month of which hee prophecied , as his owne booke prooueth . zephany ( b ) a small prophet , was also in his time , and prophecied in iosias time also ( as himselfe saith ) but how long he saith not . hieremies time lasted all ancus martius his , and part of tarquinius priscus his reigne , the fift romaine king. for in the beginning of his reigne , the iewes were captiued . this prophecie of christ wee read in hieremy . the breath of our mouth , the annoynted our lord was taken in our sinnes . heere hee 〈◊〉 brieflie both christ his deity and his sufferance for vs. againe . this is 〈◊〉 g●…d , nor is there any besides him : he hath found all the wayes of wisdome , & taught 〈◊〉 to his seruant iacob , and to israel his beloued : afterwards was hee seene vpon earth , and hee conuersed with men . this , some say , is not hieremyes but ( d ) baruchs his transcribers . but the most hold it hieremies . hee saith further . behold , the 〈◊〉 〈◊〉 come ( saith the lord ) that i will raise vnto dauid a iust branch , which shall 〈◊〉 as king , and be wise : and shall exetute iustice and iudgement vpon the earth . 〈◊〉 〈◊〉 dayes shall iudah be saued , and israell shall dwell safely , and this is the name that they shall call him : the lord our righteousnesse . of the calling of the gentiles ( which we see now fullfilled ) he saith thus . o lord my god and refuge in the day of 〈◊〉 〈◊〉 thee shall the gentiles come from the ends o●… the world , and shall say : our father●… haue adored false images wherein there was no profit . and because the iewes would no●… acknowledge christ , but should kill him : the prophet saith . ( e ) the 〈◊〉 〈◊〉 〈◊〉 in all things , he is a man and who shall know him ? his was the testimo●… 〈◊〉 of the new testament and christ the mediatour , which i recited in my 〈◊〉 booke : for hee saith . behold , the dayes come that i will make a new couenant 〈◊〉 the house of israel ▪ &c. now zephany , that was of this time also , hath this of 〈◊〉 wayte vpon me ( saith the lord ) in the day of my resurrection , wherein my ●…dgement shall gather the nations : and againe : the lord will bee terrible vnto 〈◊〉 : hee will consume all the gods of the earth : euery man shall adore him from his 〈◊〉 ●…en all the iles of the heathen : and a little after : then will i turne to the peo●… pure language , that they may all call vpon the lord , and serue him with one con●… , and from beyond the riuers of ethiopia shall they bring mee offerings . in that day 〈◊〉 th●… not bee ashamed for all thy workes wherein thou hast offended mee , for then 〈◊〉 ●…use thee of the wicked that haue wronged thee : and thou shalt no more bee proud of mine holie mountaine , and i will leaue a meeke and lowly people in the mindes of thee , and the remnant of israell shall reuerence the name of the lord. this is the remnant that is prophecied of else-where , and that the apostle mentioneth saying : there is a remnant at this present time through the election of grace . for a remnant of that nation beleeued in christ. l. vives . hieremy ( a ) ] of him , already . ( b ) zephany ] hee was a prophet , and father to prophets , and had prophets to his grand-father and great grand-father , say the hebrewes . chusi was his father , who was sonne to godolias , the sonne of amaria●… the son of ezechias , all prophets : for al the prophets progeny named in their titles , were prophets , say the hebrew doctors . ( c ) the annointed ] there are many anointed , & many lords : but that breath of our mouth , this annoynted is none but christ our saviovr the son of god : by whom we breath , we moue , and haue our being : who if he leaue vs , leaueth vs lesse life , then if we lackt our soules . ( d ) baruch●… ] hee was hieremies seruant ( as hieremies prophecy sheweth ) and wrote a little prophecy , allowed by the church , because it much concerned christ , and those later times . ( e ) th●… heart ] this is the septuagints interpretation . hierome hath it otherwise from the hebrew . daniels , and ezechiels prophecies , concerning christ , and his church . chap. . now in the captiuity it selfe ( a ) daniel and ( b ) ezechiel , two of the greater prophets prophecied first . daniel fore-told the very number of yeares vntill the comming of christ , and his passion . it is too tedious to perticularize , and others haue done it before vs. but of his power and glorie ; this he sayd : i beheld a vision by night , and behold , the sonne of man came in the cloudes of heauen , and approached vnto the ancient of daies , and they brought him before him and hee gaue him dominion and honor , and a kingdome , that all people , nations and languages should serue him ; his dominion is an euerlasting dominion , and shall neuer bee tane away : his kingdome shall neuer be destroied : ezechiel also prefiguring christ by dauid ( as the prophets vse ) because christ tooke his flesh , and the forme of a seruant from dauids seed : in the person of god the father doth thus prophecy of him . i will set vppe a sheapheard ouer my sheepe , and hee shall feed them , euen my seruant dauid , hee shall feed them and be their sheapheard . i the lord wil be their god , and my seruant dauid shal be prince amongst them : i the lord haue spoaken it . and againe : one king shal be king to them all : they shal be no more two peoples , nor bee deuided from thence-forth into two kingdomes : nor shall they bee any more polluted in their idols , nor with their abhominations , nor with all their transgressions : but i will saue them out of all their dwelling places , wherein they haue sinned , and will cleanse them : they shal be my people and i wil be their god : and dauid my seruant shal be king ouer them , and they all shall haue one sheapheard . l. vives . daniel ( a ) ] hee was one of the capti●…ed sonnes of iudah , and so daniel , was named balthazar ▪ by the kings eunuch that had charge of the children . his wisdome made him highly esteemed of balthazar the last king of babilon , and after that , of darius the monarch of media , as daniel himselfe and iosephus lib. . doe testifie ▪ methodius , apollinaris , and eusebius pamphilus defended this prophet against the callumnies of porphiry . ( b ) ezechiel ▪ a priest , and one of the captiuity with daniell , as his writings doe record . of the three prophecies of aggee , zachary and malachy . chap. . thre of the small prophets , ( a ) aggee , ( b ) zachary , and ( c ) malachy , all prophecying in the end of this captiuity , remaine still . aggee prophecyeth of christ and his church , thus , diuersly and plainely : yet a little while and i will shake the heauens , and the earth , and the sea , and the dry land : and i will mooue all nations , and the desire of all nations shall come , saith the lord of hostes . this prophecie is partly come to effect , and partly to bee effected at the consumation of all . the angells , and the starres are witnesse , of heauens moouing at christs birth . the miracle of a virgins child-birth , mooued the earth , the preaching of christ in the iles and the continent , mooued both sea and drie land : the nations we see are mooued to the faith . now the comming of the desire of all nations , that we doe expect , at this day of iudgement ▪ for first hee must be loued of the beleeuers and then be desired of the expecters . now to zachary . reioyce greatly o daughter of syon ( saith hee of christ and his church ) shoute for ioy o daughter of ierusalem : behold thy king commeth to thee , hee is iust , and thy sauiour : poore , and riding vpon an asse , and vpon ( d ▪ a colt , the fole of an asse : his dominion is from sea to sea , & from the ri●…er to the lands end . of christs riding in this manner , the gospell speaketh : where this prophecy ( as much as needeth ) is recited : in another place , speaking prophetically of the remission of sinnes by christ , he saith thus to him . thou in the bloud of thy testament hast loosed thy prisoners out of the lake wherein is no water . this lake may bee diuersly interpreted without iniuring our faith . but i thinke hee meaneth that barren , bondlesse depth of humaine myseries , wherein there is no streame of righteousnesse , but all is full of the mudde of iniquitie : for of this is that of the psalme meant : hee hath brought mee out of the lake of misery , and 〈◊〉 of the my●…y clay . now malachi prophecying of the church ( which wee see so happily propagate by our sauiour christ ) hath these plaine word , to the iewes in the person of god : i haue no pleasure in you , neither will i accept an offring at your hand : for fr●… the rising of the sunne vnto the setting my name is great amongst the gentiles , 〈◊〉 in euery place shal be ( e ) incence offered vnto mee , and a pure offering vnto my 〈◊〉 : for my name is great among the heathen , saith the lord . this wee see offered in euery place by christs priest-hood after the order of melchisedech : but the sacrifice of the iewes , wherein god tooke no pleasure but refused , that they cannot deny is ceased . why do they expect an other christ , and yet see that this prophecy is fulfilled already , which could not bee but by the true christ ? for he 〈◊〉 by & by after in the persō of god : my couenant was with him of life and peace : i 〈◊〉 him feare , and he feared me , and was afraid before my name . the law of truth was 〈◊〉 his mouth : he walked with me in peace and equity , and turned many away , from ini●… ▪ for the priests lips should preserue knowledge , and they should seeke the law at his 〈◊〉 : for he is the messenger of the lord of hostes . no wonder if christ be called 〈◊〉 as he is a seruant because of the seruants forme he tooke , when he came to men : so is hee a messenger , because of the glad tydings which hee brought vnto men . for euangelium in greeke , is in our tongue , glad tydings , and he saith againe of him . behold i will send my messenger and hee shall prepare the way before mee : the lord whom you seeke , shall come suddenly into his temple , and the messenger of the couenant whom you desire : behold he shall come , saith the lord of hostes : but who ma●… abide the daie of his comming ? who shall endure when he appeareth ? this place is a direct prophecy of both the commings of christ : of the first : he shall come suddenly into his temple his flesh , as hee sayd himselfe : destroy this temple , and in three daies i will raise it againe . of the second : behold , hee shall come , saith the lord of hostes , but who may abide the day of his comming ? &c. but those words the lord whom you seeke , and the messenger of the couenant whom you desire , imply that the iewes , in that manner that they conceiue the scriptures , desire and seeke the comming of christ . but many of them acknowledged him not , being come , for whose comming they so longed : their euill desertes hauing blinded their hearts . the couenant , named both heere , and there where hee sayd , my couenant was with him , is to bee vnderstood of the new testament whose promises are eternall , not of the old , full of temporall promises : such as weake men esteeming too highly , doe serue god wholy for , and stumble when they see the sinne-full to enioy them . wherefore the prophet , to put a cleare difference betweene the blisse of the new testament , peculiar to the good , and the abundance of the old testament , shared with the badde also , adioyneth this , your words haue beene stout against me ( saith the lord ) and yet you said , wherein haue we spoken against thee ? you haue sayd it is in vaine to serue god ; and what profit haue we in keeping his commandements , and in walking humbly before the lord god of hostes ? and now wee haue blessed others : they that worke wickednesse are set vppe , and they that oppose god , they are deliuered . thus spake they that scared the lord : each to his neighbour , the lord hearkned , and heard it , and wrote a booke of remembrance in his sight , for such as feare the lord , and reuerence his name . that booke insinuateth the new testament . heare the sequele : they shal be to mee saith the lord of hostes , in that day wherein i doe this , for a slocke : and i will spare them as a man spareth his owne sonne that serueth him . then shall you returne , and discerne betweene the righteous and the wicked , and betweene him that serueth god , and him that serueth him not . for behold the day commeth that shall burne as an oven : and all the proud and the wicked shal be as stubble , and the day that commeth , shall burne them vppe , saith the lord of hostes , and shall leaue them neither roote nor branch . but vnto you that feare my name shall the sonne of righteousnesse arise , and health shal be vnder his wings , and you shall goe forth and growe vppe as fatte calues . you shall tread downe the wicked , they shal be as dust vnder the soles of your feete in the day that i shall doe this saith the lord of hostes. this is that day that is called the day of iudgement , whereof if it please god , wee meane to say some-what , in place conuenient . l. vives . aggee ( a ) zachary ] esdras nameth them . chap. . . where he calleth zachary the sonne 〈◊〉 addo , whom zachary himselfe saith was his grand-father , and barachiah , his father . th●… ( saith hierome ) was doubtlesse that addo that was sent to hieroboam the sonne of naba●… in whose time the altar cleft , and his hand withered , and was restored by this addes prayers kings . . ●… . & chro. . . but hee is not called addo in either of these 〈◊〉 the kings omit his name , the chronicles call him semeius . but a prophet of that time must bee great great grand-father at least to a sonne of the captiuity . this zachary was not the sonne of 〈◊〉 whome ioash the king of iuda kiiled . cbr. . . . he whome christ said was killed betweene the temple and the altar . mat. . . ( b ) malachi . ] his name interpreted is , his angell , and so the seauenty called him , where-vpon origen vpon this prophet saith that hee thinketh it was an angell that prophecyed this prophecy , if we may beleeue hieromes testimony herein . others call him malachi , for indeed , names are not to be altered in any translation . no man calleth plato , broade : or aristotle good perfection , or iosuah , the sauiour , or athens , minerua . names are to be set downe in the proper idiome ▪ other-wise , the names of famous men , being translated into seuerall tongues , should obscure their persons fame , by being the more dispersed , which makes me wonder at those that will wring the greeke names &c. vnto their seuerall idiomes , wherein their owne conceit doth them grosse wrong , caesar was wise , to deale plainely in giuing the french & germaine , each his contries names , only making them declinable by the latine . but to malachi . some by concordance of their stides , say that he was esdras : and prophecied vnder darius the sonne of histaspis . of esdras in the next chapter ( c ) reioyce greatly . ] this whole quotation , and the rest differ much from our vulgar translation . ( d ) upon a colt . ] the euangelist s. mathew readeth it : vpon a colt , and the fole of an asse ●…sed to the yoke . cha . . ver . . the iewes that were yoaked vnder so many ceremonies were prefigured herein . but the free and yong colt ( as the seauenty do translate it ) was the type , of the gentiles , take which you will : god sitteth vpon both , to cure both from corruption and to bring both saluation . ( e ) shalbe incense offred . ] the seauenty , read it , is offred : because the prophets often speake of things to come , as if they were present yea and some-times as if they were past . the translation of the seauenty is some-what altred in the following quotation . of the bookes of esdras , and the machabees . chap. . after agee , zachary & malachy , the three last prophets , in the time of the said captiuity , ( a ) esdras wrote , but he is rather held an historiographer then a prophet : as the booke of ( b ) hester is also , contayning accidents about those times ; all tending to the glory of god. it may bee said that esdras prophecied in this , that when the question arose amongst the young men what thing was most powerfull , one answering kings , the next , wine , and the third women , for they often command kings , ( c ) yet did the third adde more , and said that truth conquered althings . now christ in the gospell is found to bee the truth . from this time , after the temple was re-edified the iewes had no more kings but princes vnto ( d ) aristobulus his time . the account of which times wee haue not in 〈◊〉 canonicall scriptures , but in the others , ( e ) amongst which the bookes of the machabees are also , which the church indeed holdeth for canonicall ( f ) because of the vehement and wonderfull suffrings of some martires for the law of god before the comming of christ. such there were that endured intollerable ●…ments , yet these bookes are but apocryphall to the iewes . l. vives . [ 〈◊〉 ( a ) ] a most skilfull scribe of the law he was , & hierom saith he was that iosedech whose 〈◊〉 iesus was priest . he , they say , restored the law , which y● chaldaees had burnt , ( not without 〈◊〉 assistance ) & changed the hebrew letters to distinguish thē frō the samaritanes , gentiles which then filled iudea . euseb. the iewes afterwards vsed his letters , only their accents differed from the samaritans , which were the old ones that moyses gaue them . ( b ) hester ▪ 〈◊〉 ●…tory fell out ( saith iosephus ) in the time of artaxerxes , other-wise called cyrus : for xerxes was the sonne of darius histaspis , and artaxerxes surnamed long-hand , was sonne to him , in whose time the iewes were in such danger by meanes of haman , because of mardochee , hesters vncle , as there booke sheweth . this nicephorus holdeth also . but eusebius saith this could not bee , that the iewes should bee in so memorable a perill , and yet esdras who wrot their fortunes vnder artaxerxes neuer once mention it . so that hee maketh this accident to fall out long after , in the time of artaxerxes mnemon , bastard sonne to darius , and him the hebrewes called assuerus , ( saith hee ) , indeed , bede is of this minde also . but i feare eusebius his accompt is not so sure as iosephus , but in this wee recite opinions onely , leauing the iudgement . ( c ) yet did the third . ] this was zarobabel that said truth was about all . esd. . los. ant. lib. . but the third and fourth booke of esdras are apocryphall , hierome reiecteth them as dreames . ( d ▪ aristobulus . ] sonne to ionathas , both king and priest , he wore the first diademe in iudaea , foure hundred eighty and foure yeares after the captiuity vnder nabucadonosor . ( e ) machabees . ] hierome saw the first of those bookes in hebrew , the latter hee knew to bee penned first in greeke by the stile : iosephus wrot the history of the machabees as hierome saith contra pellagian . i cannot tell whether hee meane the bookes that we haue for scripture , or another greeke booke that is set forth seuerall and called ioseph●…ad machabeos , there is a third booke of the machabees , as yet vntranslated into latine that i know of : that i thinke the church hath not receiued for canonicall . ( f ) because of . ] ●…or there were seuen brethren who rather then they woold breake the law , endured together with their mother to be flayed quicke , rather then to obey that foule command of antiochus , against god. the prophets more ancient then any of the gentile philosophers . chap. . in our ( a ) prophets time ( whose workes are now so farre diuulged ) there were no philosophers stirring as yet , for the first of them arose from ( b ) pithagoras of samos , who began to bee famous at the end of the captiuity . so that all other philosophers must needes bee much later ( c ) for socrates of athens , the chiefe moralist of his time , liued after esdras , as the chronicles record . and ●…o one after was plato borne , the most excellent of all his scholers . to whom if we ad also the former seauen , who were called sages , not philosophers , and the naturalists that followed thales his study , to wit anaximander , anaximenes , anaxagoras , and others before pythagoras professed philosophy , not one of these was before the prophets , for thales the most ancient of them all , liued in romulus his time , when this propheticall doctrine flowed from the fountaine of israell , to be deriued vnto all the world . onely therefore the theologicall poets , orpheus linus , musaeus and the others ( if there were anymore ) were before our canonicall prophets . but they were not more ancient then our true diuine moyses , who taught them one true god , and whose bookes are in the front of our canon , and therfore though the learning of greece warmeth the world at this day , yet neede they not boast of their wisdome , being neither so ancient nor so excellent as our diuine religion , and the true wisdome : we confesse , not that greece , but that the barbarians , as egypt for example , had their peculier doctrines before moyses time , which they called their wisdome : otherwise our scripture would not haue said that moyses was learned in al the wisdome of the egyptians : for there was hee borne , adopted , and brought vp worthily ( 〈◊〉 ) by the daughter of pharao . but their wisdome could not bee before our prophets , for abraham him-selfe was a prophet . and what wisdome could there be in egypt . before isis their supposed goddesse taught them letters ? this isis was daughter to inachus king of argos , who raigned in the times of abrahams grandchildren . l. vives . in our ( a ) prophets ] here augustine prooues the old testament ancienter then all the philosophy of the greekes . this question iosephus handleth worthily against ap●…on , so doth euseb. prep . euang . and iustin. martyr ad gentes . the case is plaine inough by our allegations vpon other chapters of this booke . ( b ) pythagoras ] tully saith he liued in his progenitor seruius tullus his time , and so saith liuy lib. . true in his later yeares , and in the whole time of cyrus the persian : for hee flourished olympiade sixty , wherein tarquin the proud beganne his 〈◊〉 . he died ( according to eusebius ) olymp. . after the iewes were freed from captiuity and liued quietly at ierusalem . ( c ) socrates ] he liued olymp. . saith apollodorus , almost forty ●…res after darius sent the iewes to the reparation of the temple . ( d ) sonne after was ] in the eighty eight olympiad . apollod . ( e ) by the daughter ] maenis the daughter of chenephres king 〈◊〉 egipt , hauing no children , adopted a iewish child called in hebrew moyses , in greeke mu●… . this eusebius lib. . praep . citeth out of artapanus . of some scriptures too ancient for the church to allow , because that might procure suspect that they are rather counterfeit then true . chap. . now if i should goe any higher , there is the patriarch noah , before the great deluge : we may very well cal him a prophet , for his very arke , and his escape in that floud , were propheticall references vnto these our times . what was enoch , the seauenth from adam ? doth not the canonicall epistle of iude s●…y that hee prophecied ? the reason that wee haue not their writings , nor the iewes neither , is their to great antiquity : which may procure a suspect that they are rather feigned to bee theirs , then theirs indeed . for many that beleeue a●… they like , and speake as they list , defend themselues with quotations from bookes . but the cannon neither permitteth that such holy mens authority should be reiected , nor that it should be abused by counterfeit pamphlets . nor is it any maruell that such antiquity is to be suspected when as we read in the histories of the kings of iuda and israel ( which we hold canonicall ) of many things touched at there which are not there explaned , but are said ( a ) to bee found in other bookes of the prophets , who are sometimes named , & yet those workes wee haue not in our canon , nor the iewes in theirs ? i know not the reason of this , only i thinke that those prophets whom it pleased the holy spirrit to inspire , wrote ●…e-things historically as men , and other things prophetically as from the ●…outh of god , and that these workes ▪ were really distinct : some being held their own , as they were men , and some the lords , as speaking out of their bosomes : so that the first might belong to the bettring of knowledge and the later to the con●…ming of religion , to which the canon onely hath respect , besides which if there be any workes going vnder prophets names , they are not of authority to better the knowledge , because it is a doubt whether they are the workes of those prophets or no : therefore wee may not trust them , especially when they make against the canonical truth , wheein they proue themselues directly false birthes . l. vives . to bee found in ( a ) other . for we read : concerning the deedes of dauid . &c. they are written in the booke of samuel the seer , and in the booke of nathan the prophet , and of gad &c. chron. . . . & so likewise of salomons chron. . . and of iosaphats . chronic. . ●… . . that the hebrew letters haue beene euer continued in that language . chap. . vvee may not therefore thinke as some doe , that the hebrew tongue onely was deriued from heber to abraham , & that ( a ) moyses first gaue the hebrew letters with the law : no , that tongue was deriued from man to man successiuely by letters aswell as language . for moyses appointed men to teach them , before the law was giuen . these the scriptures call ( b ) grammaton isagogos , that is introductors of letters , because they did as it were bring them into the hearts of men , or rather their hearts into them . so then no nation can ouer-poise our prophets and patriarches in antiquity of wisdome , for they had diuine inspirations , & the egyptians themselues that vse to giue out such extreame and palpable lies of their learnings , are prooued short of time in comparison with our patriarches . for none of them dare say that they had any excellence of vnderstanding before they had letters , that is , before isis came and taught them . and what was their goodly wisdome thinke you ? truely nothing but ( c ) astronomy , and such other sciences as rather seemed to exercise the wit , then to eleuate the knowledge . for as for morality , it stirred not in egypt vntill trismegistus his time , who was indeed long before ( d ) the sages and philosophers of greece , but after abraham , isaac , iacob , ioseph , vea & moyses also : for at the time when moyses was borne , was atlas , prometheus his brother , a great astronomer lyuing , and hee was grand-father by the mother-side to the elder mercury , who begot the father of this trismegistus . l. vives . moyses ( a ) first gaue ] it is the common opinion both of the iewes & christians that moyses did giue the first letters to that language . eupolemus , artapanus , & many other prophane authors , affirme it also : and that the phaenicians had their letters thence . artapanus thinketh that moyses . gaue letters to the egyptians also : and that he was that mercury , whom all affirme did first make the egyptian language literate . if any one aske then in what letter that wisdome of egipt , that moyses learned was contained , hee shal be answered , it went partly by tradition , and partly was recorded by hierog●…yphicks : philo the iew saith , abraham inuented the hebrew letters . but that they were long before abraham it seemes by iosephus , who saith that the sonnes of seth , erected two pillers , one of stone , and another of brick , whereon the artes that they had inuented were ingrauen : and that the stone piller was to bee seene in syria in his time . antiq. lib. . these augustine seemeth here to take for the hebrew letters . ( b ) grammato isagogos ] hierome translateth it , doctors , and maysters and scribes . they taught onely the letter of the scriptures , and declined not from it an inch : but the greater professors were the pharises , of phares , diuision , for they seuered themselues from others , as all others betters . both sorts taught the law out of●… moyses chaire , the scribes the litterall sence , and the pharisees the misteries . ( c ) astronomy ] geometry , arithmetick and astronomy , were the ancient egyptians onely studies . necessity made them geometers , for nilus his in-undations euery yeare tooke away the boundes of their lands , so that each one was faine to know his owne quantity , and how it lay and in what forme , and thus they drewe the principles of that art . now aptnesse made thē astronomers , for their nights were cleare , & neuer cloud came on their land , so as they might easily discerne all the motions , stations , rising and fall of euery star : a ●…udy both wondrous delectable , and exceeding profitable , and beseeming the excellence of 〈◊〉 : now these two arts , could not consist without number , and so arithmetick gotte vp for the third . ( d ) before the sages ] a diuersity of reading rather worth nothing then noting . the aegyptians abhominable lyings , to claime their wisdome the age of . yeares . chap. . it ▪ is therefore a monstrous absurdity to say , as some doe , that it is aboue . yeares since astronomie began in egipt . what recordes haue they for this , that had their letters but two thousand yeares agoe ( or little more ) from isis. varro's authority is of worth here , agreeing herein with the holy scriptures . for seeing it is not yet sixe thousand yeares from the first man adam , how ridiculous are they that ouer-runne the truth such a multitude of yeares ? whome shall wee beleeue in this , so soone as him that fore-told what now we see accordingly effected ? the dissonance of histories , giueth vs leaue to leane to such as doe accorde with our diuinitie . the cittizens of babilon indeed , being diffused all the earth ouer , when they read two authors of like ( and allowable ) authority , differing in relations of the eldest memory , they know not which to beleeue . but we haue a diuine historie to vnder-shore vs , and wee know that what so euer seculer author he bee , famous or obscure , if hee contradict that , hee goeth farre ●…ay from truth : but bee his words true or false , they are of no valew to the at●…ement of true felicitie . the dissension of philosophers , and the concord of the canonicall scriptures . chap. . bvt to leaue history , and come to the philosophers whom wee left ▪ long agoe : their studies seemed wholy to ayme at the attainment of beatitude . why did the schollers then contradict their maisters , but that both were whirled away with humaine affects : wherein ( a ) although there might be some spice of vaine-glory , each thinking him-selfe wiser and quicker conceited then other , and affecting to bee an arch-dogmatist him-selfe , and not a follower of others : notwithstanding to grant that it was the loue of truth , that carried some ( or the most of them ) from their teachers opinions , to contend for truth , were it truth or were it none ? what course , what act can mortall misery performe to the obtaining of true blessednesse , with-out it haue a diuine instruction ? as for our canonicall authors , god forbid that they should differ . no they do not : and therefore worthily did so many nations beleeue that god spoake either in them or by them : this the multitude in other places , learned and vnlearned doe auow , though your petty company of ianglers in the schooles denie it . our prophets were but few , ●…east being more , their esteeme should haue beene lesse , which religion ought ●…ghly to reuerence , yet are they not so few but that their concord is iustly to be admired . let one looke amongst all the multitude of philosophers writings , and if he finde two that tell both one tale in all respects , it may be registred for a rari●… . it were two much for me to stand ranking out their diuersities in this worke . 〈◊〉 what dogmatist in all this hierarchy of hell hath any such priuiledge that 〈◊〉 may not bee controuled , and opposed by others , with gracious allow●… to both partes : were not the epi●…urists in great accoumpt at athens , ●…ing that god had naught to doe with man ? and were not the stoikes their opponents , that held the gods to bee the directors of all things , euen as gratious as they ? wherfore i maruell that ( b ) anaxagoras , was accused for saying the sunne was a fiery stone , denying the god-head thereof : epicurus being allowed and graced in that citty , who diuided both deities of sunne , starres , yea of ioue him-selfe ( c ) and all the rest , in all respect of the world , and mans supplications vnto them : was not aristippus there with his bodily summum bonum , and antisthenes with his mentall ? both famous socratists , and yet both so farre contrary each to other in their subiects of beatitude . the one bad a wise man flye rule , the other bad him take it , and both had full and frequent audience . did not euery one defend his opinion in publike , in the towne ( d ) g●…llery , in ( e ) schooles , in ( f ) gardens , and likewise in all priuate places ? one ( g ) held one world : another a thousand : some hold that one created : some , not created : some hold it eternall , some not eternall : some say it ruled by the power of god , others by chance . some say the soules are immortall : others mortall : some transfuse them into beasts : others deny it : some of those that make them mortall , say they dye presently after the body : others say they liue longer , yet not for euer : some place the cheefest good in the body , some in the soule , some in both : some draw the externall goods to the soule and the body : some say the sences go alwaie true , some say but some-times , some say neuer . these and millions more of dissentions do the phylosophers bandy , and what people , state , kingdom or citty of all the diabolicall socyety hath euer brought them to the test , or reiected these and receiued the other ? but hath giuen nourishment to all confusion in their very bosomes , and vpheld the rable of curious ianglers , not about lands , or cases in lawe , but vppon mayne poynts of misery and blisse ? wherein if they spoke true , they had as good leaue to speake false , so fully and so fitly sorted their society to the name of babilon , which ( as we sayd ) signifieth confusion . nor careth their king the diuell how much they iangle , it procureth him the larger haruest of variable impiety . but the people , state , nation and citty of israell to whome gods holy lawes were left , they vsed not that licentious confusion of the false prophets with the the true , but all in one consent held and acknowledged the later for the true authors , recording gods testimonies . these were their sages , their poets , their prophets , their teachers of truth and piety . hee that liued after their rules , followed not man , but god ; who spake in them . the sacriledge forbidden there , god forbiddeth : the commandement of honour thy father and mother , god commandeth . thou shalt not commit adultery , nor murder , nor shalt steale : gods wisdome pronounceth this , not the witte of man. for ( h ) what truth soeuer the philosophers attayned and disputed off amidst their falshood as namely , that god framed the world , and gouerned it most excellently , of the honesty of vertue , the loue of our countrey , the faith of friendship , iust dealing , and all the appendances belonging to good manners : they knew not to what end the whole was to bee referred : the prophets taught that from the mouth of god in the persons of men , not with inundations of arguments , but with apprehension of fear and reuerence of the lord in all that understood them . l vives . although ( a ) there be ] vain-glory led almost all the ancient authors wrong , stuffing artes with infamous errors , grosse and pernicious : each one seeking to be the proclamer of his own opinion , rather then the preferrer of anothers . blind men ! they saw not how laudable it is to obey good councell , & to agree vnto truth . i knew a man once ( not so learned as arrogant ) who professed that hee would write much , and yet avoyd what others had said before him ▪ as hee would fly a serpent or a basiliske : for that hee had rather wittingly affirme a lie , then assent vnto the opinion . ( b ) anaxagoras . ] a stone fell once out of the ayre into aegos , ariuer in thracia , and anaxagoras ( who had also presaged it ) affirmed that heauen was made all of stones and that the sonne was a firy stone : where-vpon euripides his scholler calleth it a golden turfe . in phaetonte : for this assertion sotion accused him of impiety , and pericles his scholler pleaded for him , yet was he fined at fiue talents , and perpetuall banishment . others say otherwise . but the most say that pericles who was great in the citty , saued his life being condemned : where-vpon the poets faigned that ioue was angry at anaxagoras and threw a thunder-bolt at him , but pericles stept betweene , and so it flew another way . ( c ) and all the rest . ] epicurus held gods , but excluded them from medling in humane affayres , and hearing vs : indeed his vnder ayme was atheisme , but the areopage awed him from professing it : for farewell such gods as wee haue no neede on saith cotta in tully ( d ) towne gallery . ] there taught the stoikes . ( e ) schooles . ] as the peripatetiques in the lycaeum . ( f ) gardens . ] as the ep●…cureans did ( g ) some held . ] of these we spake at large vpon the eight booke . ( h ) what truth soeuer . ] euse. de praep . euang prooueth by many arguments that plato had all his excellent position out of the scriptures . of the translations of the old-testament out of hebrew into greeke , by the ordinance of god for the benefit of the nations chap. . these scriptures one ( a ) ptolomy a king of egypt desired to vnderstand , for after the strange & admirable conquest of alexander of macedon , surnamed the great , wherein he brought all asia and almost all the world vnder his subiection , partly by faire meanes and partly by force , ( who came also into iudaea ) his nobles after his death making a turbulent diuision or rather a dilaceration of his monarchy , egypt came to be ruled by ptolomyes . the first of which was the soone of lagus , who brought many iewes captiue into egypt : the next was philadelphus , who freed all those captiues , sent guifts to the temple , and desired eleazar the priest to send him the old-testament whereof he had hard great commendations , and therefore hee ment to put it into his famous library : eleazar sent it in hebrew , and then hee desired interpretours of him , and he sent him seauenty two , sixe of euery tribe all most perfect in the greeke and hebrew . their translation doe wee now vsually call the septuagints . ( b ) the report of their diuine concord therein is admirable : for ptolomy hauing ( to try their faith ) made each one translate by him-selfe , there was not one word difference between them , either in sence or order , but al was one , as if only one had done them all : because indeede there was but one spirit in them all . and god gaue them that admirable guift , to giue a diuine commemdation to so diuin a worke , wherin the nations might see that presaged , which wee all see now effected . l vives . one ( a ) ptolomy . ] the kings of egypt were all ▪ called pharaos vntill cambyses added that kingdome vnto the monarchy of persia. but after alexander , from ptolomy sonof lagus , they were al called ptolomies , vntil augustus made egipt a prouince . alexander was abroad 〈◊〉 an army . yeares ; in which time he subdued al asia , but held it but a while , for in the . 〈◊〉 of his age , he died , and then his nobles ranne all to share his empire as it had bin a bro●… filled with gold ; euery one got what he could , and the least had a kingdome to his 〈◊〉 . antigonus got asia ; seleucus chaldaea , cassander macedonia , each one somewhat , & pto●… egypt , phaenicia and ciprus ; hee was but of meane descent . lagus his father was one of alexanders guard , and hee from a common soldior , got highly into the fauour of his prince for his valor , discretion , and experience . being old , and addicted to peace , he left his crowne to his sonne philadelphus , who had that name either for louing his sister arsinoe or for hating her afterwards , a contrario . he freed all the iewes whome his father had made captiues and set iudaea free from a great tribute : and being now growen old , and diseased ( by the perswasion of demetrius phalereus , whome enuy had chased from athens thether ) hee betooke him-selfe to study , gathered good writers together , buylt that goodly librarie of alexandria , wherein he placed the old-testament , for hee sent to eleazar for translators for the law and prophets , who being mindfull of the good hee had done to iudaea , sent him the seauenty two interpretours whome from breuity sake we call the seauenty , as the romaines ca●…led the hundred and fiue officers , the centumuirs . in iosephus are the epistles of ptolomy to eleazar , and his vnto him . lib. . there is a booke of the seauenty interpreters that goeth vnder his name , but i take it to be a false birth . ( b ) the report of . ] ptolomy honored those interpreters , highly . to try the truth by their agreement ( saith iustine ) hee built seauenty two chambers , placing a translator in euery one , to write therein , and when they had done , conferred them all and their was not a letter difference . apologet. ad gent. the ruines of these iustine saith he saw in pharos , the tower of alexandria . menedemus the philosopher admired the congruence in the translation , tertull. aduers . gentes [ hierome some-times extolls their translation as done by the holy spirit , and some-times condemneth it for euill , and ignorant : as hee was vehement in all opposition ] that story of their chambers , ●…e scoffeth at for this he saith : i know not what hee was whose lyes built the chambers for the seauenty at alexandria , where they might write seuerall , when as aristeas one of ptolomies gard , saith that they all wrote in one great pallace : not as prophets : for a prophet is one thing , and a translatour another , the one speaketh out of inspiration , and the other translateth out of vnderstanding . prolog . in pentateuch . that the translation of the seuenty is most authenticall , next vnto the hebrew . chap. . there were other translators out of the hebrew into the greeke as aquila , symmachus , theod●…tion , and that namelesse interpetor whose translation is called the fift edition . but the church hath receiued that of the seauenty , as if there were no other , as many of the greeke christians , vsing this wholy , know not whether there be or no. our latine translation is from this also . although one hierome , a learned priest , and a great linguist hath translated the same scriptures from the hebrew into latine . but ( a ) although the iewes affirme his learned labour to be al truth , and auouch the seauenty to haue oftentimes erred , yet the churches of christ hold no one man to be preferred before so many , especially being selected by the high priest , for this work : for although their concord had not proceeded from their vnity of spirit but frō their collations , yet were no one man to be held more sufficient then they all . but seeing there was so diuine a demonstration of it , truely whosoeuer translateth from the hebrew , or any other tongue , either must agree with the seauenty , or if hee dissent , wee must hold by their propheticall depth . for the same spirit that spake in the prophets , translated in them . and that spirit might say other-wise in the translation , then in the prophet , and yet speake alike in both , the sence being one vn●…o the true vnderstander though the words bee different vnto the reader . the same spirit might adde also , or diminish , to shew that it was not mans labour that performed this worke , but the working spirit that guyded the labours . some held it good to correct the seauenty , by the hebrew , yet durst they not put out what was in them and not in the hebrew , but onely added what was in that and not in them , ( b ) marking the places with ( c ) asteriskes at the heads of the verses , and noting what was in the seauenty , and not in the hebrew , with 〈◊〉 , as we marke ( d ) ounces of weight withall : and many greeke and latine ●…pies are dispersed with these markes . but as for the alterations , whether the difference be great or small , they are not to be discerned but by conferring of the bookes . if therefore we go all to the spirit of god and nothing else , as is fittest , whatsoeuer is in the seauenty , and not in the hebrew , it pleased god to speake it by those latter prophets , and not by these first . and so contrary-wise of that which is in the hebrew and not in the seauenty , herein shewing them both to be ●…phets , for so did he speak this by esay , that by hieremy , and other things by othes as his pleasure was . but what wee finde in both , that the spirit spake by both : by the first as prophets , by the later as propheticall translations : for as there was one spirit of peace in the first who spake so many seuerall things with discordance , so was there in these who translated so agreeably without conference . l vives . although ( a ) the iewes . ] no man now a daies sheweth an error , and leaueth it . mankind is not so wise . againe , time gayneth credit vnto many : and nothing but time vnto some . but it is admirable to see how gently hee speaketh here of hierome : whose opinion he followed not in this high controuersie . o that wee could immitate him ! ( b ) marking . ] of this hierome speaketh prolog . in paralip . origen was the first that tooke the paines to con●… the translation , and he conferred the seauenty with theodotion , hier. ep . id august . where he inueigheth at what hee had erst commended : saying that the booke is not corrected but rather corrupted by those asteriskes , and spits . [ but this he said because augustine would not meddle with his translation , but held that of the seauenty so sacred , this power oftentimes 〈◊〉 affection in the holiest men . ] ( c ) asteriskes . ] little stars ( d ) ounces . ] it seemes the o●…ce in old times was marked with a spits character . isido●…e saith it was marked with the greeke gamma , and our o : thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the halfe scruple with a line thus — they noted those places with a spit , thus 〈◊〉 to signifie that the words so no●…ed , were thrust through as ad●… , falsefiing the text . it was aristarchus his inuention vsed by the grammarians in their 〈◊〉 of bookes and verses . quinti . lib. . which the old grammarians vsed with such seuerity 〈◊〉 they did not onely taxe false places , or bookes hereby , but also thrust their authors either 〈◊〉 of their ranke or wholy from the name of grammarians . thus quintilian . seneca did ele●… call the rasing out of bastard verses , aristarchus his notes . of the destruction of niniuy ▪ which the hebrew perfixeth fourty daies vnto , and the septuagints but three . chap. . 〈◊〉 will some say , how shall i know whether ionas said , yet forty daies and ni●… shal be destroyed , or yet three daies ? who seeth not that the prophet presaging 〈◊〉 destruction could not say both : if at three daies end they were to bee des●… , then not at fourty : if at fourty then not at three . if i bee asked the question , i answer for the hebrew . for the lxx . being 〈◊〉 after , might say otherwise , and yet not against the sence , but as pertinent to the matter as the other , though in another signification : aduising the reader not to leaue the signification of the historie for the circumstance of a word , no●… to contemne either of the authorities : for those things were truly done ( 〈◊〉 ) at ni●…ie , and yet had a reference farther then niniuie : as it was true that the prophet was three dayes in the whales belly , and yet intimated the being of the lord of all the prophets three dayes in the wombe of the graue . wherefore if the church of the gentiles were prophetically figured by niniuie , as being dest●…oyed in repentance , to become quite different from what it was : christ doi●…g this in the said church , it is hee that is signified both by the forty dayes , and by the three : by forty , because hee was so long with his disciples after hi●… resurrection , and then ascended into heauen : by three , for on the third day hee aro●…e againe : as if the septuag●…nts intended to stir the reader to looke further into the matter then the meere history , and that the prophet had intended to intimate the depth of the mysterie : as if hee had said : seeke him in forty dayes ●…hom thou shalt finde in three : this in his resurrection , and the other in his asce●…sion wherefore both numbers haue their fitte signification , both are spok●…n by one spirit , the first in ionas , the latter in the translators . were it no●… for ●…diousnesse i could reconcile the lxx . and the hebrew in many places wherein they are held to differ . but i study breuity , and according to my talent haue followed the apostles , who assumed what made for their purposes out of both the copies , knowing the holy spirit to be one in both . but forward with our purpose . l. vives . yet ( a ) forty dayes ] hierome wonders that the seauenty would translate three , for forty , the hebrew hauing no such similitude in figure or accent . in these straites is the excellent witte of saint augustine now ●…n angl●…d , nor can hee well acquit him-selfe of th●…m ( b ) at ni●…iuie ] a citty in assyria , built by ninus . wee haue spoaken of it already . the iewes wanted prophets euer after the repayring of the temple , and were afflicted euen from thence vntill christ came : to shew the prophets spake of the building of the other temple . chap. . after the iewes were left destitute of prophets , they grew dayly worse and worse : namely from the end of their captiuity , when they hoped to growe into better state vpon the repaying of the temple . for so that carnall nation vnderstood agees prophecie , saying ; the glory of this last house shall bee greater then the first : which hee sheweth that hee meant of the new testament in the words before , where hee promiseth christ expressely , saying : i will mooue all nations , and the desire of all nations shall come . where the lxx . vsed a sence rather applyable to the members then the head , saying : and they that are gods elect shall come ▪ out of all nations , to witte , the men of whom christ said in the gospell . many are called , but fewe are chosen . for those chosen , is the house of god built by the new testament , of liuing stones , farre more glorious then that which was built by salomon , and repaired after the captiuity . therefore from thence had this nation no more prophets , but were sore afflicted by aliens , euen by the romaines them-selues , to teach them that agge meant not of that house which they had repayred . for ( b ) alexander came soone after that , and subdued them : who although hee made no massacre of them ( for they durst doe no other but yeeld at his first booke ) yet there was the glory of that temple prooued inferiour to what it had beene in their owne free kings times . for in the temple did alexander sacrifice , not in any true worship vnto god , but giuing him a place in the adoration of his false deities . ( c ) then came the fore-named ptolomey sonne to lagus , after alexa●…ders death , and h●…e lead many of them captiue into egipt , yet his sonne philadelphus did courteouslie free them afterwards , and had the seauentie to translate the old testament for him , as i sayde before : from whence it came to our hands . after all this , the warres mentioned in the machabees , lay vpon them . and in ( d ) processe of time , ptolomy king of alexandria sudbued them , ( hee that was called epiphanes ) and then were they extreamly plagued , forced to offer to idols , and their temple filled with sacriligious pollution by antiochus king of syria , whose powers not-with-standing iudas machabeus vtterly subue●…ted , and restored the temple to the ancient dignity . within a while after . did alchimus ( a man borne out of the priests bloud ) by ambition aspire to the priest-hood : and then about fifty yeares after , all which were passed vnder the variable chance of warre , did aristobulus assume a diademe , and became both king and priest. for all the time before , euer since the captiuitie , they had no kings but captaines and generalls , or pri●…ces ( though a king may bee called a prince , because of his preheminence , but all that are captaines and princes , ( f ) are not kings , as aristobulus was ) . to him ( g ) did alexander succeed both in the kingdome and the priesthood , and is recorded for a tyrant ouer his people . hee left the regality to his wife alexandra , and from thence began the iewes extremities of affliction . for ( h ) her two sonnes aristobulus and hircanus contending for the principalitie , called the romaine forces to come against israell , by the meanes of hircanus demanding their ayde against his brother . then had the romaine ▪ conquered all affrick and greece , and hauing commanded ouer a multitude of other nations , ( i ) the state seemed too heauie for it selfe , and brake it selfe downe with the owne burden . for now had sedition gotten strong hold amongst them , breaking out into confederacies , and ciuill warres , where-with it was so maimed , that now all declined vnto a monarchike forme of gouernment . but pompey the great generall of romes forces , brought his powers into iudaea , tooke hierusalem , opened the temple doores ( not to goe in to pray vnto god , but to prey vpon god rather ) and not as a worshipper , but as a prophaner , entred the ( k ) sanctum sanctorum , a place onely lawfull for the high priest to bee seene in . ( l ) and hauing seated hircanus in the priest-hood , and made antipater prouost of the prouince , hee departed carrying aristobulus away with him , prisoner . here began the iewes to bee the romaines tributaries . afterwards came cassius and spoiled the temple . ( m ) and within a few yeares after , herod an alien was made their gouernour , and in his time was our sauiour christ borne . for now was the fulnesse of time come which the patriarch prophetically implyed , saying , the scepter shall not depart from iuda , nor the law-giuer from betweene his feete , vntill shilo come , and hee shall gather the nations vnto him . for the iewes had neuer beene with-out a prince of their bloud , vntill herods time , who was their first alien king. now then was the time of shiloh come , now was the new testament to bee promulgate , and the nations to bee reconciled to the truth . for it were vnpossible that the nations should desire him to come in his glorious power to iudge , ( as wee see they doe ) vnlesse they had first beene vnited in their true beleefe vppon him , when hee came in his humility to suffer . l. vives . they that ( a ) are gods elect ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( b ) alexander came ] in the time of dariu●… , sonne to arsamus , olymp. . which is a little more then two hundred yeares after . f●…r alexander besieging tyre : and sending for helpe to iaddus the priest , commanding him as 〈◊〉 were lord of asia , seeing he had now chased darius thence , the priest answered , that he ought him no seruice as long as darius liued , with whome hee was in league . a wise answer , and befitting an israelites faith : it enflamed the valarous young king , who hauing taken tyre , made straight to galilee through palestina , tooke gaza , and set forward to hierusalem , where the priests mette him in all their ceremoniall robes , and saluted him : so hee was pac●…fied and adored the priest , saying that hee was the priest of the god of nature , who had appeared vnto him in his sleepe at macedon , and tolde him hee should attaine this empire . so tooke hee iudaea into his protection . ioseph . lib. . antiq. ( c ) ptolomy sonne to lagus ] vnder colour of desiring to sacrifice in the temple vpon a sabboth , hee tooke the towne . ioseph . ( d ) epiphanes ] that is , illustrious . hee succeeded his father philopater , and warred with antiochus epiphanes , vntill they bo●… were wearied , and then hee marryed cleopat●… , antiochus his daughter , and had iudaea for his dowrie , &c. ( e ) antiochus ] of him read the machabees . , and . and ioseph . lib. . ( f ) are not kings ] for king is a greater name then prince , or captaine , bringing larger licence to the ruler , and stricter bondage to the s●…biect . ( 〈◊〉 ) alexander ] aristobulus kept his brothers prisoners during his life , but beeing dead , his 〈◊〉 saloni ( whome the greekes call alexandra ) set them at liberty , and made alexander ( one of them ) king , whome ptolomy , demetrius , and antiochus foyled in many fights . at length beeing sickly by often surfetting , hee dyed . hee was a forward spirit●…d and a valorous tyrant , but euer vnfortunate , and vnwise . hee left the kingdome to ▪ alexandra his wife , who held it nine yeares , letting the pharisees rule all as befitted a woman , to doe . ( h ) her two sonnes ] their warre was worse then ciuill , and befell ( saith ioseph ) in the consulship of q , hortensius , and q. metellus creticus , olymp. a hundred eighty three . alexander and his wife had left antipas ( afterwards called antipater the ●…ch ) an ●…maean prefect of idumaea , who was factious and stirring , and fauoured hircanus aboue aristobulus , and set aretes king of arabia against aristobolus , and for hircanus . hee soone assented , and besieged aristobulus in hierusalem . then warred pompey the great in affrica , and his legate aemil. scaurus lead part of his forces into syria , and him did aristobolus implore in his ayde : scaurus raysed the siege , and afterward the bretheren contending for the kingdome before pompey at damascus , were both dismissed . afterwards , aristobolus offending him , hee marched into iudaea , tooke him prisoner , and turned iuda a into a prouince of rome , tully and c. antonius being consuls . ioseph . lib. . ( i ) the state seemed too heauie ] so sayd liuie of it indeed . ( k ) the sanctum sanctorum ] the romaines 〈◊〉 earnestly to see what god the hebrewes worshipped , thinking they had some statue of him in the temple . so pompey , and a few with him , entred euen to this place ( which the iewes he●… a sacriledge for any man but the priest to doe , ) where he found nothing but a golden table , a many tasters , a great deale of spices , and . talents in the holy treasury : of this enuy of his tacitus speaketh , annal. . and saith that vpon this it was giuen out that the iewes had no images of their gods but worshipped in voide roomes and empty sanctuaries . ( l ) and hauing seated ] by the sending of aulus gabinius , who diuided also all the land into fiue parts , and set rulers ouer them all . iosephus saith that in caesars warre agai●…st ptolomy , hircanus and antipater sent him ayde , wherevpon hauing ended the warre hee made hircanus high priest , and antipater ( according to his choice ) prouost of the whole land . de bello iu●… . lib. . & in antiq. lib. ( m ) and within a few ] antipater dying , made his sonne hircanus , ( a dull and sloathfull youth ) gouernor of ierusalem , and herode ( beeing as then scarcely fi●…teene yeare old ) ruler of galilee , who by his vertues , surmounting his age , quickly got the hearts of all the syrians , and so by a brib●… ( paide by them ) got the gouernment of syria from sextus 〈◊〉 〈◊〉 as then held it : and afterwardes helping octauius and antony greatly , in the warre o●… 〈◊〉 and cassius , got the stile of king of iudaea , giuen him by the s●…nate , hee beeing 〈◊〉 〈◊〉 borne . so was iacobs prophecy at his death , fulfilled , which alone might bee of power ●…ufficient to shew the messias to the iewes , but that their eyes by gods secret iudgements are so wholy sealed vp , and enclowded . of the words becomming flesh , our sauiours birth ▪ and the dispersion of iewes . chap. . herod reigning in iudaea , romes gouernment being changed , and ( a ) augustus caesar being emperor , the world beeing all at peace , christ ( according to the precedent prophecy ) was borne in bethelem of iudah , beeing openly man of his virgin-mother , and secretly god , of god his father ▪ for so the prophet had said : ( b ) behold , a virgin shall conceiue , and beare a sonne : and she shall call his name , emanuel , that is , god with vs. now he shewed his deity by many miracles , which as farre as concerneth his glory and our saluation , are recorded in the gospell . the first is his miraculous birth , the last his as miraculous as●…ension . but the iewes who reiected him , and slew him ( according to the needfulnesse of his death , and resurrection ) after that were miserably spoiled by the romanes , chased all into the slauery of strangers , and dispersed ouer the face of the whole earth . for they are in all places with their testament , to shew that we haue not forged those prophecies of christ , which many of them considering , both before his passion and after his resurrection , beleeued in him , and they are the remnant that are ●…aued through grace . but the rest were blinde , as the psalme saith , let their table be made a snare before them , and their prosperity their ruine : let their eyes be blinded that they see not , and make their loines alway to tremble . for in refusing to beleeue our scriptures , their owne ( which they read with blindnesse ) are fulfilled vpon them . ( c ) some may say that the sybills prophecies which concerne the iewes , are but fictions of the christians : but that sufficeth vs that wee haue from the bookes of our enemies , which wee acknowledge in that they preserue it for vs against their wills , themselues and their bookes beeing dispersed as farre as gods church is extended and spread ; in euery corner of the world , as that prophecy of the psalme which they themselues doe read , fore-telleth them . my mercifull god will preuent mee , god will let me see my desire vpon mine enemies : slay them not least my people forget it , but scatter them abroade with thy power , here did god shew his mercy to his church euen vpon the iewes his enemies , because ( as the apostle saith ) through their fall commeth saluation to the gentiles . and therefore hee 〈◊〉 them not , that is hee left them their name of iewes still , although they bee the romaines slaues , least their vtter dissolution should make vs forget the law of god concerning this testimony of theirs . so it were nothing to say ▪ slaye them not , but that he addeth , scatter them abroade : for if they were not dispersed through-out the whole world with their scriptures , the church should want their testimonies concerning those prophecies fulfilled in our messias . l. vives . augustus ( a ) caesar ] in the forty and two yeare of his reigne , and of the world fiue thousand one hundred ninety and nine , was christ borne . him-selfe , and m. plautius being consulls . euseb. cassiodorus referreth it to the yeare before , cn. lentulus , and m. messala being consuls . ( b ) behold a uirgin ] shall take a sonne into her wombe , say the seauentie . ( c ) some may say ] but not truly : for lactantius and eusebius cited them when the bookes were common in all mens hands . where if they had quoted what those bookes conteined not , it would both haue beene impudence on their parts , and disgrace to the cause of christ. besides ouid and uirgil vse many of the sybills verses , which can concerne none but christ , as uirgills whole fourth aeglogue is , and his digression vpon the death of caesar. georg. . and likewise in ouid wee read these . esse quoque in fatis 〈◊〉 affore terris quo ●…are , quo tellus corrept aque regia 〈◊〉 , ardeat èt mundi moles operosa laboret . there is a time when heauen ( men say ) shall burne , when ayre , and sea , and earth , and the whole frame , of this ●…ge 〈◊〉 shall all to ashes turne . and likewise this . et deus 〈◊〉 lustrat sub imagine terras . god takes a view of earth in humaine shape . and such also hath luca●… in his pharsalian warre . liber . now if they say that all the assertions of ours ( recorded by great authors ) bee fictions , let mee heare the most direct ●…th that they can affi●… , and i will finde one academike or other amongst them that shall ●…ke a doubt of it . whether any but israelites , before christs time , belonged to the citty of god. chap. . ●…erefore any stranger be he no israelite borne , nor his workes allowed for 〈◊〉 ●…onicall by them , if hee haue prophecied of christ , that wee can know or 〈◊〉 , 〈◊〉 bee added vnto the number of our testimonies : not that wee need 〈◊〉 〈◊〉 , but because it is no error to beleeue that there were some of the gen●… , 〈◊〉 whom this mystery was reuealed , and who were inspired by the spirit of prop●… to declare it : were they elect or reprobate , & taught by the euill spi●… , whom we know confessed christ being come , though the iewes denied him . 〈◊〉 do i thinke the iewes dare auerre , that ( a ) no man was saued after the pro●… of israel , but isralites : indeed there was no other people properly cal●… 〈◊〉 people of god. but they cannot deny that some particular men liued in 〈◊〉 ●…orld and in other nations that were belonging to the heauenly hierarchy . 〈◊〉 deny this , the story of ( b ) holy iob conuinceth them , who was neither a 〈◊〉 isralite , nor ( c ) a proselite , adopted by their law , but borne and buried 〈◊〉 ●…aea : and yet ( d ) is hee so highly commended in the scriptures , that 〈◊〉 was none of his time ( it seemes ) that equalled him in righteousnesse , whose 〈◊〉 though the chronicles expresse not , yet out of the canonicall authority of 〈◊〉 owne booke wee gather him to haue liued in ( e ) the third generation after 〈◊〉 . gods prouidence ( no doubt ) intended to giue vs an instance in him , that there might be others in the nations that liued after the law of god , and in his ●…ice thereby attaining a place in the celestiall hierusalem : which we must 〈◊〉 none did but such as fore-knew the comming of the messias , mediator be●… god and man , who was prophecied vnto the saints of old that he should 〈◊〉 iust as we haue seene him to haue come in the flesh : thus did one faith vnite 〈◊〉 ●…he predestinate into one citty , one house , and one temple for the liuing god. 〈◊〉 what other prophecies soeuer there passe abrod concerning christ the vici●… may suppose that we haue forged , therefore there is no way so sure to batter 〈◊〉 all contentions in this kinde , as by citing of the prophecies conteyned 〈◊〉 〈◊〉 iewes bookes : by whose dispersion from their proper habitations all ouer 〈◊〉 world , the church of christ is hapily increased . l. vives . 〈◊〉 ( a ) no man. ] nature being vnpolluted with vicious opinion might possibly guid●… 〈◊〉 to god as well as the law of moyses , for what these get by the law , those might get ●…out it , and come to the same perfection that the iewes came , seeking the same end : nor 〈◊〉 〈◊〉 difference other then if one traueller should cary an i●…erary of his way with him , 〈◊〉 ●…he other trust onely his memory , [ so may he also now a dayes , that liueth in the faith●… of the ocean , and neuer heard of christ , attaine the glory of a christian by keeping 〈◊〉 abstracts of all the law and the prophets , perfect loue of god and his neighbour : such 〈◊〉 is a law to man , and according to the psalmist . he remembreth the name of the 〈◊〉 〈◊〉 the night , and keepeth his lawe . this hath hee that seeth the lords righteousnesse : so 〈◊〉 blessing is it to bee good , although you haue not one to teach you goodnesse . and 〈◊〉 wanteth here but water ? ●…or here is the holy spirit as well as in the apostles : as peter 〈◊〉 of some who receiued that , before euer the water touched them . so the na●… that haue no law but natures , are a law to them-selues , the light of their liuing well is 〈◊〉 〈◊〉 of god comming from his sonne , of whome it is said . hee is the light which lighteth 〈◊〉 〈◊〉 that commeth into the world . ] ( b ) holy ioh. ] his holy history , saith hee was of the 〈◊〉 of huz . hierome saith huz buylt damascus , and traconitide and ruled betweene pales●… and caelosiria : this the seauenty intimate in their translation . huz was of the sonne of 〈◊〉 , the brother of abraham . there was an other uz descended from esau but hierom 〈◊〉 him from iobs kindred , admitting that sonne of aram , for that ( saith hee ) it is 〈◊〉 ●…nd of the booke where hee is said to be the forth from esau , is because the booke was 〈◊〉 out of syrian , for it was not written in the hebrew . phillip the priest , the next 〈◊〉 vpon iob after hierom saith thus : ●…uz and b●…z were the sons of abra●…●…ther ●…ther begot of melcha , sister to sarah . it is credible that this holy man ( iob ) dwelt 〈◊〉 〈◊〉 〈◊〉 bore his fathers name : and that hee was rather of the stocke of nachor 〈◊〉 ▪ though some suspect the contrary , but the three kings ( to wit eliphaz ; bildad ; 〈◊〉 ) were of the generation of esau. thus saith phillip . so that iob was sonne 〈◊〉 , by melcham . origen followeth the vulgar , and saith that hee was an vzzite borne & bred , and there liued . now they , & the minaeites , and euchaeites & the themanites , are all of the race of esau , or edom , isaacs sonne : and all idumaea was as then called edom : but now they are all called arabians , both the idumaeans , ammonites and moabites . this is the opinion of origen , and the vulgar , and like-wise of some of the gentiles , as of aristeus hist. iudaic. &c. ( c ) a proselite ] comming from heathenisme to the law of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to come to ( d ) so highly commended ] in the booke of iob , and ezech. . ( e ) in the third generation ] some thinke that genesis mentioneth him vnder the name of iasub , but there is no certenty of it . hierome saith that eliphaz , esau's fonne by adah , is the same that is mentioned in the booke of iob : which if it be so , iob liued in the next generation after iacob . aggees prophecy of the glory of gods house , fulfilled in the church , not in the temple . chap. . this is that house of god more glorious then the former for all the precious compacture : for aggees prophecy was not fulfilled in the repayring of the temple , which neuer had that glory after the restoring that it had in salomons time : but rather lost it all , the prophets ceasing , and destruction ensuing , which was performed by the romanes as i erst related . but the house of the new testament is of another lustre , the workemanship being more glorious , and the stones being more precious . but it was figured in the repaire of the old temple , because the whole new testament was figured in the old one . gods prophecy therefore that saith , in that place will i giue peace , is to be meant of the place signified , not of the place significant : that is , as the restoring that house prefigured the church which christ was to build , so god , said in this place , ( that is in the place that this prefigureth ) will i giue peace , for all things signifying , seeme to support the persons of the things signified , as saint peter said : the rock was christ : for it signifyed christ. so then , farre is the glory of the house of the new testament aboue the glory of the old , as shall appeare in the finall dedication . then shall the desire of all nations appeare ( as it is in the hebrew ) : for his first comming was not desired of all the nations , for some knew not whom to desire , nor in whom to beleeue . and then also shall they that are gods elect out of all nations come ( as the lxx . read it ) for none shall come truely at that day but the elect , of whō the apostle saith as he hath elected vs in him , before the beginning of the world : for the architect himself , that sayd , many are called but few are chosen ▪ he spoke not of those that were called to the feast and then cast out : but meant to shew that hee had built an house of his elect , which times worst spight could neuer ruine . but being altogither in the church as yet , to bee hereafter sifited , the corne from the chaffe ; the glory of this house cannot be so great now , as it shal be then where man shal be alwaies there where he is once . the churches increase vncertaine , because of the commixtion of elect and reprobate in this world . chap. . therefore in these mischieuous daies , wherein the church worketh for his fu ture glory in present humility , in feares , in sorrowes , in labours and in temptations , ioying onely in hope when shee ioyeth as she should , many rebroba●…e liue amongst the elect : both come into the gospells net , and both swim at randon in the sea of mortality , vntill the fishers draw them to shore , and then the 〈◊〉 owne from the good , in whom as in his temple , god is all in all . we acknowledge therefore his words in the psalme , i would declare and speake of them , 〈◊〉 are more then i am able to expresse , to be truly fulfilled . this multiplication 〈◊〉 at that instant when first iohn his messenger , and then himselfe in person 〈◊〉 to say , amend your liues for the kingdome of god is at hand . he chose him dis●… , and named the apostles : poore , ignoble , vnlearned men , that what great 〈◊〉 soeuer was done hee might bee seene to doe it in them . he had one , who abused his goodnesse , yet vsed hee this wicked man to a good end , to the fulfilling of his passion , and presenting his church an example of patience in tribulation . and hauing sowne sufficiently the seed of saluation , he suffered , was buried and 〈◊〉 againe ; shewing by his suffering what wee ought to endure for the truth , and 〈◊〉 resurrection what we ought for to hope of eternity , ( a ) besides the ineffa●…ament of his bloud , shed for the remission of sinnes . hee was forty daies 〈◊〉 with his disciples afterwardes , and in their sight ascended to heauen , ●…es after sending downe his promised spirit vpon them : which in the comming ▪ gaue that manifest and necessary signe of the knowledge in languages of 〈◊〉 , to signifie that it was but one catholike church , that in all those nati●…●…uld vse all those tongues . l. vives . 〈◊〉 ( a ) the ineffable ] for christs suffrance , and his life hath not onely leaft vs the vertue 〈◊〉 sacraments , but of his example also , whereby to direct ourselues in all good courses 〈◊〉 gospell preached , and gloriously confirmed by the bloud of the preachers . chap. . 〈◊〉 then , as it is written , the law shall goe forth of zion , and the word of 〈◊〉 lord from ierusalem , and as christ had fore-told , when as ( his disciplies ●…onished at his resurrection ) he opened their vnderstandings in the scrip●… told them that it was written thus : it behoued christ to suffer , and to rise 〈◊〉 the third day , and that repentance , and remission of sinnes should bee preached in 〈◊〉 ●…mongst all nations beginning at ierusalem : and where they asked him of 〈◊〉 comming , and he answered , it is not for you to know the times and seasons 〈◊〉 father hath put in his owne power : but you shall receiue power of the holie 〈◊〉 hee shall come vpon you and you shal be witnesses of mee in ierusalem , and in 〈◊〉 in samaria , and vnto the vtmost part of the earth : first the church spred 〈◊〉 ●…om ierusalem , and then through iudaea , and samaria , and those lights 〈◊〉 world bare the gospell vnto other nations : for christ had armed them , 〈◊〉 feare not them that kill the body but are not able to kill the soule : they had 〈◊〉 of loue that kept out the cold of feare : finally , by their persons who 〈◊〉 him aliue , and dead , and aliue againe : and by the horrible persecuti●… by their successors after their death , and by the euer conquered ( to 〈◊〉 ●…conquerable ) tortures of the martires , the gospell was diffused 〈◊〉 all the habitable world : god going with it in miracles , in vertues , and 〈◊〉 of the holy ghost : in so much that the nations beleeuing in him who 〈◊〉 for their redemption , in christian loue did hold the bloud of those martires in reuerence , which before , they had shed in barbarousnesse , and the kings whose edicts afflicted the church came humbly to be warriours vnder that banner which they cruelly before had sought vtterly to abolish : beginning now to persecute the false gods , for whom before they had persecuted the seruants of 〈◊〉 true god. that the church is confirmed euen by the schismes of heresies . chap. . now the deuill seeing his temples empty & al running vnto this redeemer , set heretiques on foote to subert christ , in a christiā vizar , as if there were y● allowance for them in the heauenly ierusalem which their was for contrariety of philosophers in the deuills babilō . such therfore as in the church of god do distast any thing , and ( a ) being checked & aduised to beware , do obstinately oppose themselues against good instructions , and rather defend their abhominations then discard them , those become heretikes , and going forth of gods house , are to be held as our most eager enemies : yet they doe the members of the catholike church this good , that their fall maketh them take better hold vpon god , who vseth euill to a good end , and worketh all for the good of those that loue him . so then the churches enemies whatsoeuer , if they haue the power to impose corporall afflictiō , they exercise her patience : if they baite her with with opposition onely verball , they practise her in her sapience : and shee in louing these enemies excerciseth his beneuolence , and bounty , whether shee goe about them with gentle perswasion or seuere correction : and therefore though the deuill hor chiefe opponent , mooue all his vessells against her vertues , cannot iniure her an inch . comfort she hath in prosperity , to bee confirmed , and constant in aduersity : and excercised is shee in this , to bee kept from corrupting in that : gods prouidence managing the whole : and so tempering the one with the other that the psalmist sayd fitly . in the multitude of the cares of mine heart thy comforts haue ioyed my soule . and the apostle also : reioycing in hope and patient in tribulation . for the same apostles words saying , all that will liue godly in christ shall suffer persecution , must be held to be in continuall action : for though ab externo , abroad , all seeme quiet , no gust of trouble appearing , & that is a great comfort , to the weake especially : yet at home , ab intus , there doe wee neuer want those that offend and molest the godly pilgrim by their deuillish demeanour , blaspheming christ and the catholike name , which how much dearer the godly esteeme , so much more griefe they feele to heare , if lesse respected by their pernicious brethren then they desire it should bee : and the heretiques themselues , beeing held to haue christ , and the sacraments amongst them , greeue the hearts of the righteous extreamely , because many that haue a good desire to christianity , stumble at their dissentions , and againe many that oppose it , take occasion hereby to burden it with greater calamities : the heretiques bearing the name of christians also . these persecutions befall gods true seruants by the vanity of others errours , although they be quiet in their bodily estate : this persecution toucheth the heart , and 〈◊〉 body : as the psalme saith , in the multitude of the cares of mine heart : not of my body . but then againe , when wee revolue the immutability of gods promises , who as the apostle saith , knoweth who be his , whom hee hath predestinate to ( b ) be made like the image of his sonne , their shall not one of these bee 〈◊〉 ●…fore the psalme addeth . thy comforts haue ioyed my soule . now the sor●… the godly feeleth for the peruersnesse of euill , or false christians , is 〈◊〉 their owne soules , if it proceed of charity , not desyring their destruc●… the hindrance of their saluation : and the reformation of such , yeeld●… comfort to the deuout soule , redoubling the ioy now , for the griefe that it felt before for their errors . so then in these malignant daies , not onely 〈◊〉 christ and his apostles time , but euen from holy abell whom his wicked brother slew , so along vnto the worlds end , doth the church trauell on hir pilgrimage , now suffering worldly persecutions , and now receiuing diuine ●…ons . l. vives . 〈◊〉 ( a ) checked ] heretiques are first to be quietly instructed by the church , & letten know 〈◊〉 their positions are vnchristian : which if they obstinately auer , then their contumacy is 〈◊〉 to their soules as their doctrine . ( b ) to be made ] made , is not in saint pauls text . whether the opinion of some , be credible , that there shal be no more persecutions after the ten , past , but the eleauenth , which is that of antichrists . chap. . 〈◊〉 thinke that that is not to be rashly affirmed , which some doe thinke viz. 〈◊〉 the church shall suffer no more persecutions vntill antichrists 〈◊〉 the ten already past , that his shal be the eleauenth and last . the ( a ) first 〈◊〉 nero , the ( b ) second by domitian , the third by traian , the ( c ) fourth by ●…s , the ( d ) fift by seuerus , the ( e ) sixt by maximinus , the ( f ) seauenth by de●… ( g ) eight by valerian , the ( h ) ninth by aurelian , the ( i ) tenth by diocletian , 〈◊〉 . for some hold ( k ) the plauges of egipt being ten in number before 〈◊〉 ●…dome , to haue reference vnto these , antichrists eleauenth persecutiō 〈◊〉 the egyptians pursuite of israel in the read sea , in which they were all 〈◊〉 . but i take not those euents in egipt to bee any way pertinent vnto ●…er as prophecies , or figures , although they that hold other-wise haue 〈◊〉 ●…ry ingenious adaptation of the one to the other , but not by the spirit ●…cy , but onely by humaine coniecture , which some-times may erre , as 〈◊〉 for what will they that hold this affirme of the persecution where●… was killed ? what ranke shall that haue amongst the rest ? if they except 〈◊〉 ●…old that such onely are to be reckned as belong to the body and not to 〈◊〉 , what say they to that after the ascension , where steuen was stoned , and 〈◊〉 brother of iohn beheaded , and peter shut vp for the slaughter , but that 〈◊〉 freed him ? where the brethren were chased from ierusalem , and 〈◊〉 ●…wards made an apostle and called paul ) plaied the pursiuant amongst ●…ing them out to destruction ? and where he himselfe also being conuer●…●…eaching the faith which he had persecuted , suffered such afflictions as 〈◊〉 ●…es hee had laid vpon others , wheresoeuer hee preached , vnto iewes or 〈◊〉 why do they begin at nero , when the church was neuer without perse●…●…f all the time before , wherof it is too tedious to recount the perticulars . if they will not beginne but at persecutions by a king , why ( l ) herod was a king , who did the church extreame iniury after christs ascention ? againe ( m ) why are not iulians villanies reckned amongst the ten ? was not hee a persecutor that ( n ) forbad to teach the christians the liberall artes ? was not ( o ) valentinian the elder ( who was the third emperor after him ) depriued of his generallship , for confessing of christ ? to ( p ) leaue all the massacres begun at antioche , by this wicked apostata , vntill one faithfull and constant young man lying in tortures an whole day , continually singing psalmes , and praysing of god , did with his patience so terrifie the persecuting atheist that hee was both afraid and ashamed to proceed . now lastly ( q ) valens , and arrian , brother to the aboue-named valentinian , hath not hee afflicted the easterne church with all extreamity , euen now before our eyes ? what a lame consideration is it to collect the persecutions endured by an vniuersall church vnder one prince , and in one nation , and not in another ? cannot a church so farre diffused , suffer affliction in one perticular nation but it must suffer in all ? perhaps they will not haue the christians persecution in gothland , ( r ) by their owne king for one , who martired a many true catholikes , as wee heard of diuers brethren who had seene , it liuing in those parts when they were children : and ( s ) what say they to persia ? hath not the persecution there , chased diuers euen vnto the townes of the romanes ? it may be now quiet , but it is more then wee can tēll . now all these considerations laid together , and such like as these are , maketh me thinke that the number of the churches persecutions is not to bee defined : but to affirme that there may bee many inflicted by other kings before that great and assured one of antichrist ; were as rash an assertion as the other : let vs therefore leaue it in the midst , neither affirming nor contradicting , but onely controwling the rashnesse of both in others . l. vives . the first ( a ) was ] of these writeth euseb. hist. eccl. of this first suetonius and tacitus make mention , suetonius calling the christians men of new and pernicious superstition . in ner●… , and tacitus calleth them , hated for their wickednesse , guilty , and worthy of vtmost punishment . lib. . oh sencelesse men , tacitus and suetonius ! can your bestiall and luxurious ioue seeme a god vnto you , and christ seeme none ? call you an vnion in innocency , execrable superstition , and hold you them worthy of punishment whose chiefe lawes is , to doe no man hurt , and all men good ? if you haue not read our lawes why condemne you vs ? if you haue , why reprooue you vs , seeing wee embrace those vertues which your best writers so highly admire . ( b ) the second ] nero's three ended vnder uespasian , who suffred the christians to liue in quiet , and so did his sonne titus after him . but domitianus caluus nero , to proue himselfe right nero , begunne the persecution againe , banishing saint iohn into pathmos : this , and the third of traian , is all one : for domitian begunne it and it lasted vnto traian , successor vnto nerua , who succeeded domitian , and held the empire little more then a yeare . there is an epistle extant vnto traian from pliny the younger , regent of asia , asking how he woul haue him to vse the christians , seeing hee saw no hurt in them , reckning vp their hurtlesse meetings , praiers , hymnes , communions , &c. and affirming that the name spred so farre that the altars o●… the gods cooled , and the priests were almost starued . traian biddeth him not seeke them out , but if they bee accused vnto him punish them , vnlesse they will recant &c. [ o would wee christians could vse this moderation vnto others . ] in this persecution was simon cle●… second bishoppe of ierusalem , martired . ( c ) the fourth ] for adrian was a secret fauourite 〈◊〉 christ , and would haue deified him amongst his other gods , but that some told him , all the 〈◊〉 would goe downe if christ once came vp , antoninus pius also did lighten their affliction by ●…ict . but this antonine that caused the forth persecution was the philosopher who ru●… with antonius ver●…s : in this persecution were policarpe and pionius martyred in asia : 〈◊〉 many in france , whose sufferings are left recorded . iustine martir also suffred at this time 〈◊〉 lib. . hist. eccl. ( d ) the fift by se●…eus . ] he had good fortune to become emperor , for hee 〈◊〉 an african , a fierce and bloudy fellow . he forbad christianity vpon a deadly penalty . ( ael . 〈◊〉 . ) and plagued the christians all egypt ouer , chiefely in thebais . euseb. eccl. hist. lib. 〈◊〉 . alexander bishop of hieusalem was martyred at this time . ( e ) the s●…t . ] maximinus was a ●…ian borne , his father a goth , his mother a scythian : barbarous in descent , body and 〈◊〉 . his strength preferd him from a common soldior to a commander . and alexander m●…ea her sonne being killed , the soldiours made him emperor . he was most proud and ●…ll . he persecuted the priests , as the especiall causers of christianity euse. ( f ) by decius . ] ●…e in bubalia , a part of the lower pannonia . he foyled philip the emperor in a ciuill fight , and he then succeded in his place : hating the christians so much more because phillip fauored them , and putting them to exquisite torments : s. laurence , he broyled . eutrop. yet ruled he but one yeare , what would he haue done had he continued ? fabian also the bishop of rome was martyred vnder him . ( g ) by valerian . ] who was crowned three yeares after decius he was most vnfortunate : for sapor king of persia tooke him in fight , and made him his 〈◊〉 to mount his horse by . galien and he were ioynt emperors , vnder whome the empire 〈◊〉 greatly to decay : no maruell , being both deiected , sluggish lvmpes . in this persecution 〈◊〉 s. cyprian bishop of carthage martired . ( h ) by aurelian . ] third emperor after galien . a d●…e ; very fortunat in warre , but bloudy and barbarous , fit for an empire , and for nothing else ▪ hated , ( and so slayne ) by his owne friends , who killed him as he went from byzance to herculea . ( i ) diocletian . ] sonne to salon , a dalmatian , he aspired to the empire by the contentions of others , and ioyned maximianus herculeus with him , the better to withstand the ●…ent warre . hee was suttle , and cruell , and could easily lay his butcheries on anothers 〈◊〉 . maximian was barbarous , and brutish euen in aspect , and serued for diocletians hang●… , who grew to such pride that he commanded him-selfe to be adored as a god , and that 〈◊〉 〈◊〉 should be kissed , whereas before , they vsed but to kisse their hands : he presecuted 〈◊〉 church and on easter-weeke , the ninteenth yeare of his raigne , commanded all the churches to be pulled downe , and the christians to bee killed . decius his persecution was the greatest , but this was the bloudiest . ( k ) the plagues of egipt . ] this is orosius his opinion . lib. . ( l ) herod . ] his sonne vnder whome christ was borne . ( m ) iulian. ] the apostata , first a christian , and after-wards an atheist . he shed no christian bloud , but vsed wounderfull 〈◊〉 to draw men from christ : a bitter kind of persecution , taking more hearts from god by that one meanes , then all the violence before had done . ( n ) forbad to teach the liberall 〈◊〉 ▪ ] his edict was torne in peeces by s. iohn . there was one prohaeresius a sophister of caesarea , who comming to athens was receiued with great applause of the people , to whome he made an extemporall oration in a frequent audience . iulian allowed leaue onely vnto him to teach the christians : but the learned man hating that barbarous edict , forsooke the towne 〈◊〉 scholers , to the great greefe of the students . ( o ) ualentinian . ] an hungarian , captaine 〈◊〉 〈◊〉 ●…gatyers , and saluted emperor by the soldiours . being a christian vnder iulian , he was commanded either to sacrifice vnto the idols or to resigne his place , which hee resigned wil●… , and soone after iulian being slaine , and iouinian dead , he reigned emperor , receiuing 〈◊〉 for his captaine-ship that he had lost for christs sake . eutrop. his sonne , ualentinian the younger ruled first with gratian and then with theodosius the great . ( p ) at antioche . ] iulian 〈◊〉 the christians remoue the tombe of the martire babylas to some other place , so they went 〈◊〉 it singing the psalme when israel went out of &c. which iulian hearing was vexed , & 〈◊〉 diuers of them to be put to torments . salustius was he that had the charge , who tooke a 〈◊〉 man called theodorus , and put him to most intollerable torments , yet he neuer mo●… ▪ 〈◊〉 with a ioyfull countenance continually sung the psalme that the church sung the 〈◊〉 , which salust seeing , hee returned him to prison , and went to iulian , telling 〈◊〉 〈◊〉 〈◊〉 hee tortured any more of them , it would redownd to their glory and his shame ▪ ●…-vpon hee ceased . eusebius saith that him-selfe talked with this theodorus at antioch 〈◊〉 asked him if hee felt no payne ; who told him no : for there stood a young-man behind me in a white raiment , who oftentimes sprinckled cold water vpon me , and wiped my sweat a way with a towell as white as snow , so that it was rather paine to mee to bee taken from the racke . ( q ) . ualens ] an arrian : when augustine was a youth , this emperour made a law that monkes should goe to the warres , and those that would not , hee sent his souldiors to beate them to death with clubbes . an huge company of those monkes liued in the deserts of egipt . euseb. eutrop. oros ( r ) by their owne ] immediatly after ualens his death : arianisme as then raging in the church . ( s ) in persia ] vnder king gororanes , a deuillish persecutor who raged because abdias an holy bishop had burnt downe all the temples of the persians great god , their fire . cassiod . hist. trip . lib. . sapor also persecuted sore in constantines time , a little before this of gororanes . of the vnknowne time of the last persecution . chap. . the last persecution vnder antichrist , christs personall presence shall extinguish . for , he shall consume him with the breath of his mouth , and abolish him with the brightnesse of his wisdome , saith the apostle . and here is an vsuall question : when shall this bee ? it is a saucy one . if the knowledge of it would haue done vs good , who would haue reuealed it sooner then christ vnto his disciples ? for they were not bird-mouthed vnto him , but asked him , saying : lord wilt thou at this time ( a ) restore the kingdome to israel . but what said he ? it is not for you to knowe the ( b ) times or seasons which the father hath put in his owne power . they asked him not of the day or houre , but of the time , when hee answered them thus . in vaine therefore doe wee stand reckning the remainder of the worlds yeares , wee heare the plaine truth tell vs , it befits vs not to know them . some talke how it shall last . some fiue hundered , some a thousand yeares after the ascension , euery one hath his vie , it were in vaine to stand shewing vpon what grounds ; in a word , their coniectures are all humane , grounded vpon no certenty of scripture . for hee that said , it is not for you to know the times &c. stoppes all your accounts and biddes you leaue your calculations . but ( c ) this beeing an euangelicall sentence , i wonder not that it was not of power to respresse the audacious fictions of some infidels touching the continuance of christian religion . for those , obseruing that these greatest persecutions did rather increase then suppresse the faith of christ , inuented a sort of greeke verses ( like as if they had beene oracle ) conteyning how christ was cleare of this sacreledge , but that peter had by magike founded the worship of the name of christ for three hundered three score and fiue yeares , and at that date , it should vtterly cease . oh learned heads ! oh rare inuentions ! fit to beleeue those things of christ since you will not beleeue in christ : to wit , that peter learned magike of christ : yet was he innocent : and that his disciple was a witch , and yet had rather haue his maisters name honored then his owne , working to that end with his magike , with toile , with perills , and lastly with the effusion of his bloud ! if peters witch craft made the world loue christ so well , what had christs innocence done that peter should loue him so well ? let them answere , and ( if they can ) conceiue that it was that supernall grace that fixed christ in the hearts of the nations for the attainment of eternall blisse : which grace also made peter willing to endure a temporall death for christ , by him to bee receiued into the sayd eternity . and what goodly gods are these that can presage these things and yet not preuent them ? but are forced by one witch and ( as they affirme ) by one ( c ) child-slaughtring sacrifice , to suffer a sect so miurious to them to preuaile against them so long time , and to beare downe all persecutions by bearing them with patience , and to destroy their temples , images , and sacrifices ? which of their gods is it ( none of ours it is ) that is compelled to worke these effects by such a damned oblation ? for the verses say that peter dealt not with a deuill , but with a god , in his magicall operation . such a god haue they , that haue not christ for their god. l. vives . at this time ( a ) restore ] so it must bee read , not represent . ( b ) it is not for you ] he forbiddeth all curiosity , reseruing the knowledge of things to come onely to himselfe . now let my figure-flingers , and mine old wiues , that hold ladies and scarlet potentates by the eares , with tales of thus and thus it shal be ; let them all goe packe . nay sir he doth it by christs command : why very good , you see what christs command is . yet haue wee no such delight as in lies of this nature , and that maketh them the bolder in their fictions , thinking that wee hold their meere desire to tell true , a great matter in so strange a case . ( c ) euangelicall ] spoken by christ , and written by an euangelist . indeed christs ascension belongeth to the gospell and that chap. of the actes had been added to the end of lukes gospell but that his preface would haue made a seperation . ( d ) child-slaughtering ▪ the pagans vsed to vpbraid the christians much with killing of children . tertull apologet. it was a filthy lie . indeed the cataphrygians and the pepuzians , two damned sects of heresie , vsed to prick a yong childes body all ouer with needles , and so to wring out the bloud , wherewith they tempered their past for the eucharisticall bread . aug ad quodvultd . so vsed the eu●…hitae and the gnostici , for to driue away deuills with . psell. but this was euer held rather villanies of magike then rites of christianity . the pagans foolishnesse in affirming that christianity should last but . yeares . chap. . i could gather many such as this , if the yeare were not past that those lies prefixed and those fooles expected . but seeing it is now aboue three hundred sixty fiue yeares , since christs comming in the flesh , and the apostles preaching his name , what needeth any plainer confutation . for to ommit christs infancy and child-hood where in he had no disciples , yet after his baptisme in iordan , by ihon , as soone as he called some disciples to him , his name assuredly began to bee ●…lged , of whom the prophet had said , hee shall rule from sea to sea , and from the 〈◊〉 to the lands end . but because the faith was not definitiuely decreed vntill 〈◊〉 his passion , to wit , in his resurrection ; for so saith saint paul to the athenians : now hee admonisheth all men euery where , to repent , because hee hath appoin●…da daie in which hee will iudge the world in righteousnesse by that man in whom ●…ee hath appointed a faith vnto all men , in that hee hath raised him from the dead : wee shall doe better for the solution of this question , to beginne at that time , chiefly because then the holy spirit descended vpon that society wherein the second law the new testament was to bee professed , according as christ had promised . for the first law , the old testament was giuen in sina by moyses , but the later which christ was to giue was prophecied in these words : the law shall goe forth of zion , and the word of the lord from ierusalem . therefore hee said himselfe that it was fit that repentance should bee preached in his name throughout all nations , yet beginning at ierusalem . there then beganne the beleefe in christ crucified and risen againe . there did this faith heate the heartes of diuers thousands already , who sold their goods to giue to the poore and came cheerefully to christ and to voluntary pouerty , withstanding the assalts of the bloud-thirsty iewes with a pacience stronger then an armed power . if this now were not done by magike , why might not the rest , in all the world bee as cleare ? but if peters magike had made those men honour christ , who both crucified him and derided him beeing crucified , then i aske them when their three hundered three scorce and fiue yeares must haue an end ? chrst died in the ( a ) two gemini's consulshippe , the eight of the calends of aprill : and rose againe the third daie , as the apostles saw with their eyes , and felt with their hands : fortie daies after ascended hee into heauen , and tenne daies after ( that is fiftie after the resurrection ) came the holy ghost , and then three thousand men beleeued in the apostles preaching of him . so that then his name beganne to spread , as wee beleeue , and it was truely prooued , by the operation of the holy ghost : but as the infidels feigne , by peters magike . and soone after fiue thousand more beleeued through the preaching of paul , and peters miraculous curing of one that had beene borne lame and lay begging at the porch of the temple : peter with one word . in the name of our lord iesvs christ , set him sound vpon his feete . thus the church gotte vppe by degrees . now reckon the yeares by the consulls from the descension of the holie spirit that was in the ides of maie , vnto the consulshippe of ( b ) honorius , and eutychian , and you shall finde full three hundered three score and fiue yeares , expired . now in the next yeare , in the consulship of ( c ) theodorus manlius when christianity should haue beene vtterly gone ( according to that oracle of deuills , or fiction of fooles : ) what is done in other places , wee neede not inquire , but for that famous cittie of carthage wee know that iouius and gaudentius , two of honorius his earles , came thether on the tenth of the calends of aprill , and brake downe all the idols , and pulled downe their temples . it is now thirty yeares agoe since , ( almost ) and what increase christianity hath had since , is apparant inough : and partly by a many whom the expectation of the fulfilling of that oracle kept from beeing reconciled to the truth , who since are come into the bosome of the church , discouering the ridiculousnesse of that former expectation . but wee that are christians re & ●…re , indeed and name , doe not beleeue in peter , but in ( f ) him that peter beleeued in . wee are edifyed by peters sermons of christ , but not bewitched by his charmes nor deceiued by his magike , but furthered by his religion . chrit , that taught peter the doctrine of eternitie , teacheth vs also . but now it is time to set an end to this booke , wherein as farre as neede was wee haue runne along with the courses of the two citties in their confused progresse the one of which , the babilon of the earth , hath made her false gods of mortall men , seruing them and sacrificing to them as shee thought good , but the other , the heauenly ierusalem shee hath stucke to the onely and true god , and is his true and pure sacrifice her selfe . but both of these doe feele one touch of good and euill fortune , but not with one faith , nor one hope , nor one law : and at length , at the last iudgement they shall bee seuered for euer , and either shall receiue the endlesse reward of their workes . o●… these two endes wee are now to discourse . l. vives . in the ( a ) two ] first , sure it is , christ suffered vnder tyberius the emperor . luke the euangelist maketh his baptisme to fall in the fifteenth yeare of tyberius his reigne . so then his passion must be in the eighteenth or ninteenth , for three yeares hee preached saluation . hier. so ●…ith eusebius , alledging heathen testimonies of that memorable eclips of the sunne , as namely our of phlegon , a writer of the olympiads : who saith that in the fourth yeare of the two hundered and two olympiade ( the eighteenth of tyberius his reigne ) the greatest eclips befell , that euer was . it was midnight-darke at noone-day , the starres were all visible , and an earth-quake shooke downe many houses in nice a city of bythinia . but the two gemini , ru●… , and fusius , were consulls in the fifteenth yeare of tyberius , as is easily prooued out of tacitus lib. . and out of lactantius lib. . cap. . where hee saith that in that yeare did christ suffer , and him doth augustine follow here . but sergius galba ( afterwards emperor ) and l. sylla were consulls in the eighteenth yeare . ( b ) honorius and ▪ in the consulship of these two , 〈◊〉 draue the gothes and vandals into italy . honorius the emperor beeing consull the fourth time . prosper saith this was not vntill the next yeare , stilicon and aurelian beeing 〈◊〉 . ( c ) theodorus ] claudian made an exellent panegyrike , for his consulship , wherein hee sheweth that hee had beene consul before . prosper maketh him consull before honorius his fourth consulship , but i thinke this is an error in the time , as well as in the copie . for it must bee read , beeing the second time consul . eutropius the eunuch was made consull with him , but soone after hee was put to death . wherevpon it may bee that eutropius his name was blotted out of the registers , and theodorus manlius ( hauing no fellow ) was taken for two , theodorus and manlius , as cassiodorus taketh him , but mistakes himselfe . yet about that time , they began to haue but one consull . ( d ) now . yeares ] vnto the third yeare of theodosius iunior , wherein augustine wrote this . ( e ) in him that peter ] for who is paul , and who is apollo ? the ministers by whom you beleeue . finis lib. . the contents of the nineteenth booke of the city of god that varro obserued . sectes of the philophers , in their question of the perfection of goodnesse . . varro his reduction of the finall good out of al these differences vnto three heads , & three definitions , one onely of which is the true one . . varro his choise amongst the three forenamed sects , following therin the opinion of antiochus , author of the old academicall sect . . the christians opinion of the cheefest good and euill , which the philosophers held to bee within themselues . . of liuing sociably with our neighbours : how fit it is , and yet how subiect to crosses . . the error of humaine iudgements in cases where truth is not knowne . . difference of language an impediment to humaine society . the miseries of the iustest wars . . that true friendship cannot be secure , amongst the incessant perrills of this present life . . the friendship of holy angells with men , vndiscernable in this life , by reason of the diuells , whom al the infidells tooke to be good powers and gaue them diuine honors . . the rewards that the saints are to receiue after the passing of this worlds afflictions . . the beatitude of eternall peace , and that true perfection wherein the saints are enstalled . that the bloudiest wars cheefe ayme is peace : the desire which is natural in man. . of that vniuersal peace which no perturbances can seclude from the law of nature ; gods iust iudgements disposing of euery one according to his proper desert . . of the law of heauen and earth , which swayeth humaine society by councell , and vnto which councell humaine society obeyeth . . natures freedome & bondage , caused by sinne ; in which man is a slaue to his own affects , though he be not bond-man to any one besides . . of the iust law of souerainty . . the grounds of the concord and discord betwixt the cities of heauen and earth . . that the suspended doctrine of the new academy opposeth the constancy of christianity . of the habit and manners belonging to a christian. . hope , the blisse of the heauenly citizens , during this life . . whether the citty of rome had euer a true common-wealth according to scipio's definition of a common-wealth in tully . . whether christ the christians god be he vnto whome onely sacrifice is to be offered . . porphery his relation of the oracles touching christ. . a definition of a people , by which , both the romans and other kingdomes may challenge themselues common-weales . . that there can be no true vertue , where true religion wanteth . . the peace of gods enemies , vsefull to the piety of his friends , as long as their earthly pillgrimage lasteth . . the peace of gods seruants ; the fullnesse wherof it is impossible in this life to comprehead . the end of the wicked . finis . the nineteenth booke of the cittie of god : written by saint augustine bishop of hippo , vnto marcellinus . that varro obserued . sects of the philosophers in their question of the perfection of goodnesse . chap. . whereas i am now to draw my discourse ( from the progresse ) vnto the consummation of the state of those two hierarchies , the celestiall and the terrestriall , i must therefore first lay downe their arguments ( as farre as the quantity beseeming this volume may permit ) who intend to make them-selues vp a beatitude extant euen in the continuall misfortunes of mans temporall mortality : wherein my purpose is to paralell their vaine positions with our assured hope which god hath giuen vs , and with the obiect of that assurance , namely the true blessednesse which he will giue vs : that so , confirming our assertions both with holy scriptures , and with such reasons as are fitt to be produced against infidels , the difference of their grounds and ours , may bee the more fully apparant . about that question of the finall good , the philosophers haue kept a wonderfull coyle amongst them-selues : seeking in euery cranke and cauerne thereof , for the true beatitude : for that is the finall good , being onely desired for it selfe , all other goods hauing in their attainments a reference vnto that alone . we do not call that the finall good , which endeth goodnesse , that is , which maketh it nothing : but that which profiteth it , which giueth it fulnesse of perfection ; nor do wee call that the end of all euill , whereby it ceaseth to bee euill , but that point which mischiefe ariseth vnto , still reseruing the mischieuous nature , that we call the end of mischiefe . so then the great good and the greatest euil , are the ends of all good and euill : the finall goodnesse , and the finall badnesse . about which two there hath beene wonderfull inquisition , to auoide the finall euill and attaine the finall good : this was the daily endeuour of our worldly philosophers : who though they were guilty of much exorbitance of error , yet the bounds of nature were such limits to their aphorismes that they sought no further then either the body , the mind , or both , wherein to place this summum bonum of theirs . from this tripartite foundation hath m. varro in his booke de philosophia , most wittily and diligently obserued . sects to haue originall , not in esse , but in posse , so many seuerall positions may bee drawne from those three fountaines : of which to make a briefe demonstration , i must begin with that which hee rehearseth in the booke afore named . viz. that there are foure things which euery one desireth by nature , without helpe of maister or industry , or that habite of life which is called ( a ) vertue , and is learned by degrees : namely , eyther sensible pleasure , or sensible rest , or both , ( b ) ( which epicurus calleth by one name of pleasure ) or ( c ) the vniuersall first positions of nature , wherein these and the rest are included , as in the body , health and strength , and in the minde , sharpnesse of witte , and soundnesse of iudgement : these foure therefore , pleasure , rest , both , and natures first positiues , are in the fabricke of man vnder these respects , that either vertue ( the effect of doctrine ) is to be desired for them , or for it selfe , or they for vertue or for themselues . and here are foundations for twelue ●…ects , for by this meanes they are all tripled . i will show it in one , and that will make it apparant in all the rest . bodily pleasure , being either set vnder vertue , aboue it , or equall with it , giueth life to three diuers opinions . it is vnder vertue when vertue ruleth it and vseth it , for it is a vertue to liue for our countries good , and for the same end to beget our children : neither of which can be excluded from corporall delight , for without that wee neither eate , to liue , nor vse the meanes of carnall generation . but when this pleasure is preferred before vertue , then is it affected in meere respect of it selfe , and vertues ataynement is wholly referred vnto that , that is all vertues acts must tend to the production of corporall pleasure , or else to the preseruation of it : which is a deformed kind of life , because therein , vertue is slaue to the commands of voluptuousnes : ( though indeed , that cannot properly bee called vertue that is so . ) but yet this deformity could not want patronage and that by many philosopers . now pleasure and vertue are ioyned in equallity when they are both sought for them selues , no way respecting others . wheresore , as the subiection , preheminence , or equality of vertue vnto voluptuousnesse , maketh three sects , so doth rest , delight and rest , and the first positiues of nature make three more in this kinde , for they haue their three places vnder , aboue , or equall to vertue , as well as the other : thus doth the number arise ( d ) vnto twelue . now adde but one difference , to wit , society of life , and the whole number is doubled : because whosoeuer followeth any one of these twelue sects , either doth follow it as respecting him-selfe or his fellow , to whome he ought to wish aswell as himselfe : so there may bee twelue men that hold those twelue positions each one for their owne respect , and other twelue that hold them in respect of others , whose good they desire as much as their owne . now bring in but your ( e ) new academikes , and these twenty foure sects become fourty eight , for euery one of these positions may bee either maintained stoically to bee certaine ( as that of vertue , that it is the sole good ) or accademically as vncertaine , and not so assuredly true , as likely to bee true . thus are there twenty foure affirming the certaine truth of those positions , and twenty foure standing wholly for their vncertainty . againe each of these positions may be defended either in the habite of any other philopher or ( f ) of a cynike , and this of fourty eight maketh the whole ninety sixe : againe these may either be disputed of by such as professe meere philosophy no way entermedling with affaires of state , or by such as loue argumentation , and yet neuerthelesse keepe a place in politique directions and employments of the weale publike , or by such as professe both , and by a certaine vicissitude , do now play the meere philosophers , and now the meere polititians : and thus is the number trebled , amounting to two hundred eighty and eight . thus much , as briefely as i could out of varro , laying downe his doctrine in mine owne formes . but to shew how he confesseth all the rest but one , ( g ) and chooseth that , as peculiar to the old academikes of platos institution , ( continuing to defend certaine aphorismes from him to ( h ) polemon the forth that succeded him ) who are quite different from the new nought-affirming academikes , instituted by ( i ) archesilas , polemons successe : to shew varros opinion in this , that the old academikes were free both of vncertenty and errour . it is too tedious to make a full relation of it , yet may we lawfully ( nay and must necessarily ) take a view of it in some part : first therfore he remou●…th al the differences procuring this multitude of sects his reason is , they ayme not at the perfection of goodnesse . for hee holdeth not that worthy the name of a sect in philosophy , ( k ) which differeth not from all others in the maine ends of good and euill : the end of all philosophy being onely beatitude ; which is the maine end and perfection of all goodnesse . this then is the aime of all philosophers : and such as do not leuell at this are vnworthy that name . wherefore in that question of society in life , whether a wise man should respect the perfection of goodnesse in his friend as much as in himselfe , or do all that he doth for his owne beatitudes sake : this now doth no way concerne the good it selfe , but the assuming or not assuming of a companion into the participation of it , not for ones owne sake , but for his sake that is admitted , whose good the other affecteth as hee doth his owne . and likewise in these new academicismes , whether all these assertions be to be held as vncertaine , or with that assurance that other philosophers defended them : the question medleth not with the nature of that which we are to attaine , as the end of all good , but it asketh whether there be such a thing or no , auerring a doubt hereof rather then an affirmation : that is ( to be more plaine ) the controuersie is , whether the follower of this perfection may affirme his finall good to be certaine , or onely that it seemeth so , but may be vncertaine , and yet both these intend one good . and likewise againe , for the cynicall habite , the reality of the good is not called in question , but whether it be to be followed in such a fashion of life and conuersation or no. finally there haue beene philosophers that haue affirmed diuersly of the finall good , some placing it in vertue , and some in pleasure , and yet haue all obserued one cynicall habite and forme of cariage : so that the cause of their being enstiled so , had no manner of reference to the perfection that they studied to attaine . for if it had , then should that end bee peculiar to that habite , and not bee communicated with any other . l vives . and ( a ) is learned ] the old philosophers haue a great adoe about vertues in man : whether it be by laborious acquisition , or naturall infusion ! some hold the later , and some the first : plato is variable . assuredly vertue is not perfited in any one with-out both , nature & exercise . three things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nature , reason and practise , are as necessary in the attaining of artes and all good habites , as a fatte soyle , a good seed , and a painfull husband-man , are vnto the obteining of a fruitfull haruest . plutarch hath a little worke , proouing vertue to bee ex industria . ( b ) which epicurus ] hee called both sensible delight , and rest-full quiet by one onely name , pleasure . for so doth tully make torquatus an epicure auouch , in his first booke de finibus . ( c ) the vniuersall ] these are most frequent and peculiarly vsed by the stoikes . cicero vseth them in many places . ( d ) unto twelue ] omit but vertue in some of those references , and the number will arise to a farre greater sum : comparing pleasure with rest , & then with natures first positiues , and then compare rest with them , but indeed there was neuer philosopher so impudent , as to exclude vertue from the seate of felicitie , though he gaue the preheminence vnto pleasure . ( e ) new academicks ] herein he obserueth the vulgar opinion . for varro in tully saith , that he thinketh that socrates instituted that academy of archesilas , that it was the elder , and that plato confirmed it , & recorded the positions . eusebius addeth a third academy of carneades his institution called the middle academy . praep. euang . lib. . but laertius maketh plato the founder of the old one , archesilas of the middle one , and lacyd●… ( his scholler ) of the new one . ( f ) of a cynicke ] antisthexes , scholler to socrates , an earnest hater of pleasure , founded this sect : such were most of the cynikes after him , yet some were great voluptuaries , where-vpon origen compareth the dogge-flye vnto their sect , who to draw others vnto the same damnation with them , auouch lust and carnall 〈◊〉 to be the true beatitude . in exod. now it were strange that this should bee meant of all , the old cynikes hauing this prouerbe continually in their mouthes , i had rather runne m●…e then enioy delight : it may bee that hierome followeth origen , in calling aristippus and the cynikes , the proclamers of voluptuousnesse . in ecclesiast . but wee haue put cyrenaikes for cynikes , for that makes the better sence . note that laertius saith the cynickes are a true and ●…ust sect of philosophers , not molifyed , nor deniable vpon any respect . ( g ) and chooseth that ] which tully also approoueth aboue all , as almost pure aristotelian . de fin . lib. . for aristotle had most of his morality that was worth ought , from his maister plato . ( h ) polemon ] speusippus , sisters sonne to plato , was made platos successor in the schoole , but hee growing diseased , resigned the place to xenocrates , who by one oration conuerted this polemon from a lewd and luxurious youth , to become an honest and earnest obseruer of pacience : and after xenocrates death , he taught in his place . ualer . maximus citeth him , as an example of sudden change of manners . there was another polemo surnamed hellanicus , an historiographer , wee haue vsed his authorities else-where . a third also of this name there was , a sophister in laodicia . ( i ) archesilas ] borne in pitane in aeolia , a socratist in matter and forme : leauing no more recordes of his doctrine himselfe , then socrates did . ( k ) which differeth not ] hee that amongst the old philosophers differed from any other in the summum bonum , was forthwith reputed of a contrary sect , though he agreed with them in all positions besides . varro his reduction of the finall good out of all these differences vnto three heads and three definitions , one onely of which is the true one . chap. . therefore in these three sorts of life , the contemplatiue , the actiue , and the mixt , if our question be , which of these we should obserue , we doe not meddle with the finall good , but with the easie or hard attainement of that good , which accompanieth those three seuerall courses : for beeing attained , the finall good doth immediatly make the attainer blessed . but it is neither contemplation , nor action , nor these two proportioned together , that maketh a man blessed for one may liue in any of these three fashions , and yet bee farre wide from the true course to beatitude . so then , the questions touching the end of goodnesse , which distinguish all those sects , are farre different from those of society of life , academicall vncertainty cynicall cariage , and that of the three courses of conuersation , philosophicall , politique , and neuter . for none of all these doe once meddle with the natures of good and euill . wherefore varro hauing recited the last foure , whereby the whole summe of opinions amounteth to two hundred eighty eight , because they are not worthy the name of sects , in that they ( a ) make no mention of the good that is chiefly to be desired , he leaueth them all , and returneth to their first twelue , whose controuersie is about the maine point , mans chiefe good : out of these will he gather one direct truth , and shew all the rest to be false . for first he remooues the three sorts of life , and they carry two parts of the number with them : so there remaines but ninety sixe . then go the cynikes , and they carry forty eight with them : so there remaineth but forty eight , then send away the new academikes with their parts , so there remaines but thirty sixe . and then the sociall conuersation , with the multitude that it brought , so there remaines onely twelue , which no man can deny to be twelue seuerall sects . for their onely difference is the highest parts of good and euill . for the ends of good being found , the euills lye directly opposite . so these twelue sects are produced by the triplication of these foure , pleasure , rest , both , and ( b ) natures primitiue affects and habites , which varro calleth primogenia . for they all are made eyther vertues inferiours , and desired onely in respect of her , or her superiours , and shee desired onely for their sake : or equalls , and both are affected for their owne sakes : thus doe they accrew vnto twelue seuerall positions . now of these foure heads , varro taketh away three : pleasure , rest , and both vnited : not that he disprooues them , but that they are already included in the fourth : namely the first positiues of nature , as well as many things more are , and therefore what neede they keepe a number in this ranke ? so then of the three remaining deducted from the fourth head , his discourse must wholy be framed , to know which of them is the truth : there can bee but one true one by reason , bee it in these three , or in some other thing , as wee will see afterwards . meane time let vs briefly see varro's choise of the three : which are these ; whether natures first positiue affects , bee to bee desired for vertues sake , or vertue for theirs , or both for them selues . l. vives . they ( a ) make no ] for though their true vse seeme to hinder , or further the chiefest good , yet haue they no essentiall reference there-vnto . ( b ) natures primitiue ] as health , strength , perfection of the sences , freedome from sorrow , vigor , beauty , and such like : like vnto which are the first seedes of vertue in our mindes , which if depraued opinions would suffer to come to maturity , they alone were sufficient to guide vs to beatitude . varro his choise amongst the three fore-named sects , following therein the opinion of antiochus , author of the old academicall sect . chap. . thus hee beginneth to shew in which of them the truth is conteined . first , because the question concerneth not the beatitude of gods , or beasts , or trees , but of man , he holds fit to examine what man is . two things he findeth in his nature , body and soule , whereof the soule hee affirmes to bee the farre more excellent part . but whether the soule be onely man , and that the body be vnto it , as the horse is to the horse-man , that hee maketh another controuersie of : ( for ( a ) the horse-man , is the man alone not the horse and man both together : yet is it the mans reference to the horse , that giueth him that name . ) or whether the body onely bee the man , hauing that respect vnto the soule that the cup hath to the drinke , ( for it is not the cup and the drinke both that are called ( b ) poculum in latine , but the cup onely : yet onely in respect that it conteineth the drinke : ) or whether it bee both body and soule conioyned , and not seuerall , that is called man , and these two are but his parts , as two oxen are called a yoake , ( which though it consist of one on this side , and another on that , yet call wee neither of them seperately a yoake , but both combined together ) . now of those three positions he chooseth the last , calling the essence composed of body and soule , man , and denying the appellation vnto either of them , beeing seuerally considered . and therefore ( saith he ) mans beatitude must be included in the goods that belong ioyntly both to body and soule : so that the prime gifts of nature are to bee desired for them-selues , & that vertue which doctrine doth gradually ingraffe in a good minde , is the most excellent good of all . which vertue or methode of life , hauing receiued those first guifts of nature ( which not-with-standing had being , before that they had vertue ) it now desireth all things for it selfe , and the owne selfe also : vsing all things together with it selfe , vnto the owne pleasure and delightfull fruition , ( d ) more or lesse , making a liking vse of all , and yet if necessity require , rather refusing the smaller goods , for the attainment or preseruation of the greater , then otherwise . ( e ) but euer-more holding it selfe in higher respect then any other good what-so-euer , mentall or corporall : for it knoweth both the vse of it selfe and of all other goods that maketh a man happy . but where it wanteth , bee there neuer so many goods , they are none of his that hath them , because hee cannot giue them their true natures by good application of them . that man therefore alone is truly blessed , that can vse vertue , and the other bodyly and mentall goods which vertue cannot be with-out , all vnto their true end . if hee can make good vse of those things also that vertue may easily want , he is the happier in that . but if hee can make that vse of all things what-so-euer , to turne them either to goods of the body or of the minde , then is hee the happiest man on earth : for life and vertue are not all one . the wise-mans life onely it is , that deserues that name for some kinde of life may bee wholy voyde of vertue , but no vertue can be with-out life . and so likewise of memory , reason , and other qualities in man : all these are before learning , it cannot bee with-out them , no more then vertue , which it doth teach . but swiftnesse of foote , beauty of face , strength of body , and such , may bee all with-out vertue , and all of them are goods of them-selues , with-out vertue , yet is vertue desired for it selfe neuerthelesse , and vseth these goods as befitteth . now ( f ) this blessed estate of life they hold to bee sociable also , desiring the neighbours good as much as their owne , and wishing them in their owne respects , as well as it selfe : whether it be the wiues and children , or fellow cittizen , or mortall man what-so-euer , nay suppose it extend euen to the gods whome they hold the friends of wise-men , and whome wee call by a more familiar name , angels . but of the ends of the good and euill they make no question , wherein onely ( they say ) they differ from the new academikes : nor care they what habite , cynicall , or what-so-euer a man beare , so he auerre their ends . now of the three lines , contemplatiue , actiue , and mixt , they choose the last . thus ( saith varro ) the old academikes taught : ( g ) antiochus maister to him and tully , beeing author hereof , though tully make him rather a stoike then an old academike in most of his positions . but what is that to vs ? wee are rather to looke how to iudge of the matter , then how others iudge of the men . l. vives . the ( a ) horsman ] but eques hath beene of old time vsed for equus . gell. marcell . macrob. and seruius , all which doe prooue it out of ennius , annal. lib. . and uirgil aenead . . and it was the old custome to say , that the horse rode , when the man was on his backe , as well as the man him-selfe . macrob. saturnal . . ( b ) poculum ] poculum is also the thing that is in the vessell , to bee drunke , especially in the poets . uirg . georg. . ( c ) uertue or methode ] which ripening out of the seedes infused by nature , groweth vp to perfection , and then ioynes with the first positiues of nature , in the pursuite of true beatitude ; thus held the academikes , hee that will read more of it , let him looke in aristotles morality , and tullyes de finib . lib. . vnlesse hee will fetch it from plato , the labour is more , but the liquor is purer . ( d ) more or lesse ] bodily goods lesse then mentall , and of the first , health more then strength , quicknesse of sence more then swiftnesse of foote . ( e ) but euer-more ] nor is it arrogance in vertue to haue this knowledge of her-selfe , and to discerne her onely excellence surmounting all . ( f ) this blessed ] the stoikes placed it in a politique manner of life , but their meaning seneca explaineth ( de vita beata ) making two kin●… of common wealths , the one a large and comely publike one , conteining god and man , and this is the whole world : the other , a lesser , where-vnto our 〈◊〉 hath bound vs , as the athenian state or the carthaginians : now some follow the greater common-weale , liuing wholy in contemplation , and others the lesser , attending the state and action of that , and some apply them selues to both . besides , a wise man often-times abandoneth to gouerne , because either the state respecteth him not , or the maners thereof are vnreformable . the latter made plato liue in priuate , the first , zeno , chrysippus and diuerse other . ( g ) antiochus an ascalonite : he taught uarro , lucullus , tully , and many other nobles of rome , all in forme of the ancient academy , together with some inclination to zeno , yet calling the men of his profession rather reformed academikes then renewed stoikes , and therefore brutus who was an auditor of his brother aristius , and many other stoikes , did greatly commend his opinion of beatitude . indeed it was very neere stoicisme ( as wee sayd else-where ) and their difference was rather verball then materiall . some few things onely were changed , which antiochus called his reformations of the old discipline . the christians opinion of the chiefest good , and euill , which the philosophers held to be within them-selues . chap. . if you aske vs now what the citty of god saith , first to this position of the perfection of good , and euill , it will answere you presently , eternall life is the perfection of good and eternall death the consummation of euill , and that the ayme of all our life must bee to auoyde this , and attaine that other . therefore is it written , the iust shall liue by faith . for wee see not our greatest good , and therefore are to beleeue and hope for it , nor haue wee power to liue accordingly , vnlesse our beleefe and prayer obteyne helpe of him who hath giuen vs that beleefe and hope that hee will helpe vs. but such as found the perfection of felicity vpon this life placing it either in the body , or in the minde , or in both : or ( to speake more apparantly ) eyther in pleasure or in vertue , or in pleasure , and rest together , or in vertue , or in both , or in natures first affects , or in vertue , or in both : fondlye and vainely are these men perswaded to finde true happynesse heere . the prophet scoffes them , saying : the lord knoweth the thoughts of men , or ( as saint paul hath it , of the wise , ) that they are vaine . for who can discourse exactly of the miseries of this life ? tully ( a ) vppon his daughters death , did what hee could . but what could hee doe ? in what person can the first affects of nature bee found with-out alteration ? what hath not sorrow and disquiet full power to disturbe the pleasure and quiet of the wisest ▪ so strength , beauty , health , vigour and actiuity , are all subuerted by their contraries , by losse of limmes , deformitie , sicknesse , faintnesse , and vnweeldinesse . and what if a member fall into some tumor or other affect ? what if weakenesse of the back bend a man downe to the ground , making him neere to a foure-footed beast ? is not all the grace of his posture quite gone ? and then the first guifts of nature , whereof sence and reason are the two first , because of the apprehension of truth , how easily are they lost ? how quite doth deafenesse or blindnesse take away hearing and sight ? and then for the reason , how soone , is it subuerted by a phreneticall passion , a lethargy or so ? oh it is able to wring teares from our eies to see the actions of phrenetique persons so wholy different , nay so directly contrary vnto reasons direction ! what need i speake of the d●…moniakes , whose vnderstanding the diuel wholy dulleth , and vseth all their powers of soule and body at his owne pleasure ? and what wise man can fully secure himselfe from these incursions ? againe , how weake is our apprehension of truth in this life , when as we reade in the true booke of wisedome , the corruptible body is heauy vnto the soule , and the earthly mansion keepeth downe the minde that is full of cares ? and that same ( b ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that violent motion vnto action , ( c ) which they recken for one of natures first positiues in good men : is it not that that effecteth those strange and horrible acts of madnesse when the reason & sence are both besotted and obnubilate ? besides , vertue , which is not from nature but commeth after wards from industry , when it hath gotten the highest stand in humanity , what other workehath it , but a continuall fight against the in-bred vices that are inherent in our owne bosomes not in others ? chiefely that ( d ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that temperance which suppresseth the lusts of the flesh , and curbeth them from carying the mind away into mischiefe ? for that same is a vice when ( as the apostle saith ) the flesh lusteth against the spirit , and that contrary is a vertue , when the spirit lusteth after the flesh , for they ( saith hee ) are contrary , so that you cannot do what you would . and what would wee ? what is our desire in this perfection of god , but that the flesh should not lust against the spirit , and that there were no vice in vs against which the spirit should lust ? which since we cannot attaine in this life , would wee neuer so faine , let vs by god grace endeuour this , that we do not subiect our spirit vnto the concupiscence of our flesh , and so seale vnto the bond of sinne with a free consent . so that farre bee it from vs euer to thinke that wee haue attayned the true happinesse whilst wee liue here . who is so wise , but hath now and then divers fights against his owne lustes ? what is the office of prudence ? is it not to discerne betweene things to be chosen , & things to be refused , to the end that no error be incurred in either ? this testifieth that there is euil in vs and that we are in euil . it teacheth vs that it is euill to assent vnto sinne , and good , to avoyd it . but yet neither can prudence nor temperance rid our liues of that euill which they fore-warne vs of and arme vs against . and what ( e ) of iustice , that giueth euery one his due ? and the iust order of nature is that the soule bee vnder god , the flesh vnder the soule , and both together vnder god. is it not plaine that this is rather continually laboured then truely attained in this life ? for the lesse that the soule both meditate of god , the lesse it serueth him , and the more that the flesh lusteth against the soule , the lesse command hath the soule ouer it , wherefore as long as wee are obiected vnto this languour and corruption , how dare we say we are safe , or ( if not safe , much more ) blessed by the perfection of attayned blesse ? now there is also fortitude , another authenticall testimony of humaine miseries endured with patience . i wonder with what face the stoikes deny these to bee euills , of which ( f ) they confesse that if a wise man cannot , or ought not to endure them , hee may lawfully ( nay he must needs ) kill him-selfe , and auoyd this life . to this hight is their proud stupidity growne ( building all there beatitude vpon this life ) that if their wise man ( g ) were blind , deafe , lame , and made the very hospitall of all agonies and anguish , which shouldly so sore on him that they should force him be his owne death , yet this life that is enuironed with all those plagues , are not they ashamed to call blessed . osweete and blessed life , which it is requisite that death do conclude ! for if it be blessed why then keepe it still : but if those euills make it avoydable , what is become of the blisse ? or what are these but euills , that haue such power to subuert the good of fortitude ? making i●… not onely guilty of deiection , but of dotage , in affirming that one and the same life is blessed , and yet must be auoyded : who is so blind that seeth not that if it be the one , it cannot possibly be the other ? o but ( say they ) the auoydance is caused by the effect of the ouerpressing infirmity : why may they not aswell bid adue to obstinacy , and confesse that it is wretched ? was it patience that made cato kill him selfe ? no he would not haue done it but that he tooke caesars victory so vnpatiently : where was his fortitude now ? gone , it yeelded , and was so troden downe that it fled both light and life , as blessed as it was . was not his life then blessed ? why then it was wretched . why then are not they true euills that can make ones life so wretched and so to be auoyded ? and therefore the peripatetiques and old academikes ( whose sect varro stands wholy for ) did better in calling these accidents , plainely euill . but they haue one foule errour to hold his life that endureth these euills , blessed , if hee rid him-selfe from them by his owne voluntary destruction . the paines and torments of the body are euill , say they , and the greater the worse , which to avoyde , you must willingly betake your selfe to death , and leaue this life : what life ? this , that is so encombred with euills . what is it then blessed amongst so many euills that must bee avoyded , or call you it blessed , because you may abandon these euills when you list , by death ? what if some power diuine should hold you from dying , and keepe you continually in those euills , then you would say this were a wretched life indeed ? well , the soone leauing of it maketh not against the misery of it : because if it were eternall , your selfe would iudge it miserable . it is not quit of misery therefore because it is short , nor ( much lesse ) is it happynesse in that the misery is short . it must needes be a forcible euill , that hath power to make a man ( nay and a wise man ) to be his owne executioner , it being truely said by them-selues , that it is as it were natures first and most forcible precept , that a man should haue a deare respect of him-selfe , and therefore avoyde the hand of death , by very naturall instinct : and so bee-friend him-selfe , that hee should still desire to bee a liuing creature , and enioy the coniunction of his soule and body . mighty are the euills that subdue this natural instinct , which is in al men to desire to aviod death , and subduing it so farre , that what was before abhorred , should now be desired , and ( rather then wanted ) effected by a mans owne hand . mighty is the mischiefe that maketh fortitude an homicide , if that bee to bee called fortitude which yeeldeth so to these euills , that it is faine to force him to kill him-selfe to auoyde these inconueniences whome it hath vndertaken to defend against all inconueniences . indede a wise man is to endure death with patience , but that must come ab externo , from another mans hand and not from his owne . but these men teaching that hee may procure it to him-selfe , must needs confesse that the euills are intollerable which ought to force a man to such an extreame inconuenience . the life therefore that is liable to such a multitude of miseries can no way bee called happy , if that men to auoyd this infelicity bee faine to giue it place by killing of them-selues , and being conuinced by the certainty ▪ of reason are faine in this their quest of beatitude , to giue place to the truth , and to discerne , that the perfection of beatitude is not resident in this mortall life , when in mans greatest guifts , the greater helpe they affoord him against anguish , dangers and dolours , the surer testimonies are they of humaine miseries . for if true vertue can bee in none in whome there is no true piety , then doe they not promise any many in whom they are , any assurance from suffering of temporall sorrowes . for true vertue may not dissemble , in professing what it cannot performe : but it aimeth at this onely , that mans life which being in this world , is turmoyled with all these extreames of sorrowes , should in the life to come bee made pertaker both of safety and felicitie . for how can that man haue felicitie that wanteth safety ? it is not therefore of the vnwise , intemperate , impacient or vniust that saint paul speaketh , saying , wee are saued by hope , but of the sonne of truepiety , and obseruers of the reall vertues : hope that is seene , is not hope , for how can a man hope for that which hee seeth ? but if wee hope for that wee see not , wee doe with patience abide for it . wherefore as wee are saued , so are wee blessed by hope , and as wee haue no holde of our safety , no more haue wee of o●… felicity , but by hope , paciently expecting it ; and beeing as yet in a desert of thornie dangers , all which wee must constantly endure vntill wee come to the paradise of all ineffable delights , hauing then passed all the perills of encombrance . this security in the life to come , is the beatitude wee speake of , which the philosophers not beholding will not beleeue , but forge them-selues an imaginarie blisse here , wherein the more their vertue assumes to it selfe , the falser it procues to the iudgement of all others . l. vives . tully ( a ) vpon ] hee had two children , marke a sonne , and tullia a daughter , marryed first to piso-frugus crassipes , and afterwards to cornel. dolabella , and dyed in child-bed . tully tooke her death with extreame griefe . pompey , caesar , sulpitius , and many other worthy men sought to comfort him , both by letters and visitation , but all being in vaine , hee set vp his rest to bee his owne comforter , and wrote his booke called consolatio , vpon this subiect : which is not now extant , yet it is cited often , both by him and others . there-in hee saith hee bewailed the life of man in generall , and comforted him-selfe in particular . tusc. quest . . ( b ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , to goe to any acte with vehemencie and vigor , to goe roundly to worke . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the violence of passion that carieth euery creature head-long to affect or to auoyde : and are conuersant onely about things naturally to bee affected , or auoyded , as the stoikes say , and cato for one , in tully . ( c ) which they ] the instinct where-by wee affect our owne preseruation is of as high esteeme as eyther the witte or memorie : for turne it away , and the creature cannot liue long after . ( d ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of this before . ( e ) of iustice ] it comprehendeth both that distributiue change of estate , and also vnto the line of reason and religion . ( f ) they confesse ] cic. de fin . lib. . & tusc. quaest . . ( g ) were blinde ] it is a wise mans duty ( saith cato the stoike in tully ) some-times to renounce the happiest 〈◊〉 . so saith seneca often . ( h ) ouer-passing infirmitie ] a diuersity of reading in the texts of bruges and basil : but it is not to bee stood vpon . ( i ) natures first ] cic. off . . and de 〈◊〉 . . and . of liuing sociably with our neighbour : how fitt it is , and yet how subiect to crosses . chap. . we doe worthily approoue their enioyning a wise man to liue in mutuall society : for how should our celestiall citty ( the nineteene booke whereof wee now haue in hand ) haue euer come to originall , to prolation or to perfection , but that the saints liue all in sociable vnion ? but yet what is he that can recount all the miseries incident vnto the societies of mortalls ? here what the comedian saith , with a generall applause . ( a ) i married a wife ( b ) o what misery wanted i then ! i begot children : so , there 's one care more . and those inconueniences that terence pins on the back of loue , as ( c ) iniuries , enmities , warre , & peace againe , do not all these lackey our mortality continually ? do not these foote some times into the friendliest affections ? and doth not all the world , keepe these examples in continuall renouation as warre , i meane iniuries & enmities . and our peace is as vncertaine , as we are ignorant of their affects with whome wee hold it , and though we nigh know to day what they would do , to morrow we shall not . who should be greater friends then those of one family ? yet what a many secret plots of malice lye euen amongst such , to expell security ? their firmer peace becomming fouler malice : and being reputed most loyall , whereas it was onely most craftily faigned : the far spread contagion of this made tully let this saying runne out with his teares : treason is neuer so close carried , as when it lurketh vnder the name of duty , or affinity . an open foe is easily watched : but this your secret serpent both breedes and strikes ere euer you can discouer it . wherefore that which the holy scripture saith , ( d ) a mans enemies are the men of his house , this wee heare with great greefe : for though a man haue fortitude to endure it , or preuention to auoyde it , yet if hee bee a good man , hee must needes take great griefe at the badnesse of those so neare him : bee it that they haue beene vsed vnto this viperous dissimulation of old , or haue learnt it but of late . so then if a mans owne priuate house affoord him no shelter from these incursions , what shall the citty doe , which as it is larger , so is it fuller of brables , and sutes , and quarrels , and accusations , to grant the absence of seditions and ciuill contentions , which are too often present : and whereof the citties are in continuall danger , when they are in their safest estate ? l. vives . i ( a ) haue maried ] ter. adelph . act. . sc. . demea's words . ( b ) o what ] some bookes haue it not as terence hath it , but they haue beene falsly copied . ( c ) iniuries ] parmeno his words vnto phadria . ( d ) a mans enemies ] mich. . and matth. . the errour of humaine iudgments , in cases where truth is not knowne . chap. . and how lamentable and miserable are those mens iudgements whom the citties must perforce vse , as magistrates , euen in their most setled peace , concerning other men ? they iudge them whose consciences they cannot see , and therefore are often driuen to wring forth the truth by ( a ) tormenting of innocent witnesses . and what say you when a man is tortured in his owne case , and tormented , euen when it is a question whether hee be guilty or no ? and though hee bee ( b ) innocent , yet suffereth assured paines when they are not assured hee is faulty . in most of these cases the iudges ignorance turnes to the prisoners miserie . nay which is more lamentable , and deserueth a sea of teares to washe it away ; the iudge in torturing the accused , least hee should put him to death being innocent , often-times through his wretched ignorance killeth that party being innocent , with torture , whome hee had tortured to auoyde the killing of an innocent . for if ( according vnto their doctrine ) hee had rather leaue this life then endure those miseries , then hee saith presently that hee did the thing whereof hee is cleare indeed . and beeing there-vpon condemned , and executed , still the iudge cannot tell whether hee were guilty or no. hee tortured him least hee should execute him guiltlesse , and by that meanes killed him ere hee knew that hee was guilty . now in these mists of mortall societie , whether shall the iudge sitte or no ? yes hee must sitte : hee is bound to it by his place , which hee holdeth wickednesse not to discharge , and by the states command , which hee must obey . but hee neuer holds it wickednesse to torture guiltlesse witnesses in other mens causes , and when the tortures haue ore-come the patience of the innocent , and made them their owne accusers to put them to death as guilty , whome they tortured but to trie , being guiltlesse : nor to let many of them dye euen vpon the very racke it selfe , or by that meanes , if they doe escape the hang-man . againe , what say you to this , that some bringing a iust accusation against this man or that , for the good of the state , the accused endureth all the tortures without confession , and so the innocent plaintiffes beeing not able to prooue their plea , are by the iudges ignorance cast and ( c ) condemned ▪ these now , and a many more then these , the iudge holdeth no sinnes , because his will is not assenting vnto them , but his seruice to the state compells him , and his ignorance of hurt it is that maketh him doe it , not any will to hurt . this now is misery in a man : if it bee not malice in a wise man , is it the troubles of his place and of ignorance that cause those effects , and doth not hee thinke hee is not well enough in beeing free from accusation , but hee must needes sitte in beatitude ? ( d ) how much more wisdome and discretion should hee shew in acknowledging his mortality in those troubles , and in detesting this misery in him-selfe , crying out vnto god ( if hee bee wise ) with the psalmist : lord take mee out of all my troubles . l. vives . tormenting ( a ) of ] for in the cause pertaining them , the seruant still is called in question , and so is the guiltlesse commonly brought to the torment . this kinde of triall is oft mentioned in tully . it was once forbidden . ci●… pro deiotar . & tacit. l. , ( b ) yet sufficient ] it was a true tyrant , ( were it tarquin the proud , or whosoeuer ) that inuented torments to trye the truth ; for neither hee that can endure them will tell the truth , nor hee that cannot endure them . paine ( saith one ) will make the innocent a lyer . ( c ) condemned ] by that lawe , that saith , let the accuser suffer the paines due to the accused , if hee cannot prooue hi●… accusation . ( d ) how much more ] a needelesse difference there is here in some copyes ( but i may well omitte it ) . difference of language , an impediment to humane society . the miseries of the iustest warres . chap. . after the citty , followeth the whole world , wherein the third kind of humane society is resident , the first beeing in the house , and the second in the citty . now the world is as a floud of waters , the greater , the more dangerous : and first of all , difference of language ( a ) diuides man from man ] for if two meete , who perchance light vpon some accident crauing their abiding together , and conference , if neither of them can vnderstand the other , you may sooner make two bruite beasts , of two seuerall kindes sociable to one another then these two men . for when they would common together , their tongues deny to accord , which being so , all the other helpes of nature , are nothing : so that a man had rather bee with his owne dogge , then with another man of a strange language . but the great ( b ) westerne babilon endeauoureth to communicate her language to all the lands she hath subdued , to procure a fuller society , and a greater aboundance of interpretours on both sides . it is true , but how many liues hath this cost ? and suppose that done , the worst is not past : for although she neuer wanted stranger nations against whom to lead her forces , yet this large extention of her empire procured greater warres then those , named ciuill and confederate warres , and these were they that troubled the soules of man-kinde both in their heate , with desire to see them extinct , and in their pacification , with feare , to see them renewed . if i would stand to recite the massacres , and the extreame effects hereof , as i might ( though i cannot doe it as i should ) the discourse would bee infinite . ( c ) yea but a wise man ( say they ) will wage none but iust warre . hee will not ! as if the very remembrance that himselfe is man , ought not to procure his greater sorrow in that hee hath cause of iust warre , and must needes wage them , which if they were not iust , were not for him to deale in , s●… that a wise man should neuer haue warre : for it is the o●…her mens wickednesse that workes his cause iust that hee ought to deplore , whether euer it produce warres or no : wherefore hee that doth but consider affectionately of all those dolorous and bloudy extreames , must needes say that this is a mysery , but hee that endureth them without a sorrowfull affect , or thought thereof , is farre more wretched to imagine hee hath the blisse of a god , when hee hath lost the sence of a man. l. vives . diuersity ( a ) of language ] plin. lib. . ( b ) westerne imperious babilon ] rome : called imperious for her soueraignty that was so large , and because her commands were so peremptory , he alludes to the surname of titus manlius , who was called imperious , for executing his some . the romanes endeauoured to haue much latine spoken in their prouinces , in so much that spaine and france did wholy forget their owne languages , and spake all latine . nor might any embassage bee preferred to the senate but in latine . their endeauour was most glorious , and vsefull herein , whatsoeuer their end was . ( c ) yea but ] here hee disputeth against the gentiles , out of their owne positions . that true friendship cannot bee secure , amongst the incessant perills of this present life . chap. . bvt admit that a man bee not so grossely deceiued ( as many in this wretched life are ) as to take his foe for his friend , nor contrariwise , his friend for his foe : what comfort haue wee then remayning in this vale of mortall miseries , but the vnfained faith and affection of sure friends ? whom the ( a ) more they are , or the further of vs , the more we feare , least they bee endamaged by some of these infinite casualties attending on all mens fortunes . we stand not onely in feare to see them afflicted by famine , warre , sicknesse , imprisonment , or so , but our farre greater feare is , least they should fal away through treachery , malice , or deprauation . and when this commeth to passe , and wee heare of it , ( as they more friends wee haue , and the farther off withal , the likelier are such newes to be brought vs ) then who can decypher our sorrowes but he that hath felt the like ? we had rather heare of their death , though that wee could not heare of neither , but vnto our griefe . for seeing wee enioyed the comfort of their friendships in their life , how can wee but bee touched with sorrowes affects at their death ? hee that forbiddeth vs that , may as well forbid all conference of friend and friend , all sociall curtesie , nay euen all humane affect , and thrust them all out of mans conuersation : or else prescribe their vses no pleasurable ends . but as that is impossible , so is it likewise for vs not to bewaile him dead whom wee loued being aliue . for the ( b ) sorrow thereof is as a wound , or vlcer in our heart , vnto which bewaylements doe serue in the stead of fomentations , and plaisters . for though that the sounder ones vnderstanding be , the sooner this cure is effected , yet it proues not but that there is a malady that requireth one application or other . therefore in al our bewayling more or lesse , of the deaths of our dearest friēds or companions , wee doe yet reserue this loue to them , that wee had rather haue them dead in body , then in soule , and had rather haue them fall in essence , then in manners , for the last , is the most dangerous infection vpon earth , and therfore it was written , is not mans life a ( b ) temptation vpon earth ? wherevpon our sauiour said : woe bee to the world because of offences , and againe : because iniquity shal be increased , the loue of many shal be cold . this maketh vs giue thankes for the death of our good friends , and though it make vs sad a while , yet it giueth vs more assurance of comfort euer after , because they haue now escaped all those mischieues which oftentimes , seize vpon the best , either oppressing , or peruerting them , endangering them how-soeuer . l. vives . the ( a ) more they are ] aristotles argument against the multitude of friends . ( b ) temptation ] the vulgar readeth it , is there not an appointed time to man vpō earth ? hierom hath it a warfare , for we are in continuall warre with a suttle foxe , whom wee must set a continuall watch against , least he inuade vs vnprouided . the friendship of holy angells with men : vndiscernable in this life , by reason of the deuills , whom all the infidells tooke to be good powers , and gaue them diuine honours . chap. . now the society of angells with men ( those whom the philosophers called the gods guardians , lars , and a number more names ) they set in the fourth place , comming as it were from earth to the whole vniuerse , and here including heauen . now for those friends ( the angels ) we need not feare to be affected with sorrow for any death , or deprauation of theirs , they are impassible . but this friendship betweene them and vs , is not visibly apparant as that of mans is : ( which addes vnto our terrestriall misery ) and againe , the deuill ( as wee reade ) often transformes himselfe into an angell of light to tempt men , some for their instruction , and some for their ruine : and here is need of the great mercy of god , least when wee thinke wee haue the loue and fellowship of good angells , they prooue at length pernicious deuills , fained friends , and suttle foes , as great in power as in deceipt . and where needeth this great mercy of god , but in this worldly misery , which is so enveloped in ignorance , and subiect to be deluded . as for the philosophers of the reprobate citty , who sayd they had gods to their friends , most sure it was they had deuills indeed whom they tooke for deities ; all the whole state wherein they liued , is the deuills monarchy , and shall haue the like reward with his , vnto all eternity . for their sacrifices , or rather sacriledges , where-with they were honored , and the obscaene plaies which they themselues exacted were manifest testimonies of their diabolicall natures . thereward that the saints are to receiue after the passing of this worlds afflictions . chap. . yea the holy and faithfull seruants of the true god are in danger of the deuills manifold ambushes : for as long as they liue in this fraile , and foule browed world , they must be so , and it is for their good , making them more attentiue in the quest of that security where their peace is without end , and without want . there shall the creator bestowe all the guifts of nature vpon them , and giue them not onely as goods , but as eternall goods , not onely to the soule , by reforming it with wisdome , but also to the body by restoring it in the resurrection . there the vertues shall not haue any more conflicts with the vices , but shall rest with the victory of eternall peace , which none shall euer disturbe . for it is the finall beatitude , hauing now attained a consummation to all eternity . wee are sayd to bee happy here on earth when wee haue that little peace that goodnesse can afford vs : but compare this happinesse with that other , and this shall be held but plaine misery . therefore if wee liue well vpon earth , our vertue vseth the benefits of the transitory peace , vnto good ends , if we haue it : if not , yet still our vertue vseth the euills that the want thereof produceth , vnto a good end also . but then is our vertue in full power and perfection , when it referreth it selfe , and all the good effects that it can giue being vnto either vpon good or euill causes , vnto that onely end , wherein our peace shall haue no end , nor any thing superior vnto it in goodnesse or perfection . the beatitude of eternall peace , and that true perfection wherein the saints are installed . chap. . wee may therefore say that peace is our finall good , as we sayd of life eternall : because the psalme saith vnto that citty whereof we write this laborious worke : prayse thy lord o ierusalem , praise thy lord o zion : for hee hath made fast the barres of thy gates , and blessed thy children within thee ; hee hath made peace thy borders . when the barres of the gates are fast , as none can come in , so none can goe out . and therefore this peace which wee call finall , is the borders and bounds of this citty : for the misticall name hereof , ierusalem , signifieth , a vision of peace , but because the name of peace is ordinary in this world where eternity is not resident , therefore wee choose rather to call the bound where in the chiefe good of this citty lieth , life eternall , rather then peace . of which end the apostle saith . now beeing freed from sinne , and made seruants to god , you haue your fruite in holynesse , and the end , euerlasting life . but on the other-side because such as are ignorant in the scriptures , may take this euerlasting life , in an ill sence , for the life of the wicked which is eternally euill , either as some philosophers held , because the soule cannot die , or as our faith teacheth , because torments cannot cease ( yet should not the wicked feele them eternally but that they haue also their eternall life ) : therefore the maine end of this citties ayme , is either to be called eternity in peace , or peace in eternity , and thus it is plaine to all . for ( a ) the good of peace is generally the greatest wish of the world , and the most welcome when it comes . whereof i thinke wee may take leaue of our reader , to haue a word or two more , both because of the citties end , whereof we now speake , and of the sweetnesse of peace , which all men doe loue . l. vives . the ( a ) good of peace ] nothing is either more pleasant or more profitable : more wished , or more welcome . peace is the chiefe good , and warre the chiefe euill . xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the peace of minde is that which democritus called the great faelicity . the stoikes make concord one of beatitudes chiefest goods . that the bloudiest warres chiefe ayme is peaces they desire which is naturall in man. chap. . vvhich hee that marketh but mans affaires , and the ( a ) generall forme of nature , will confesse with me . for ioy and peace are desired a like of all men ? the warrior would but conquer : warres ayme is nothing but glorious peace : what is victory but a suppression of resistants , which beeing done , peace followeth ? so that peace is warres purpose , the scope of all military discipline , and the limmite at which all iust contentions leuell . all men seeke peace by war , but none seekes warre by peace . for they that perturbe the peace they liue in , do it not for●…e of it , but to shew their power in alteration of it . they would not disanull it , but they would haue it as they like ; and though they breake into seditions from the rest , yet must they hold a peace full force with their fellowes that are engaged with them , or els they shall neuer effect what they intend . euen the theeues themselues that molest all the world besides them , are at peace amongst themselues . admit one be so strong , or suttle that he will haue no fellow , but plaieth all his parts of roguery alone , yet such as hee can neither cut off , nor li●… to make knowne his facts vnto , with those he must needs hold a kinde of peace . and at home , with his wife and family , there must he needs obserue quietnesse , and questionlesse delighteth in their obedience vnto him , which if they faile in , ●…e chafes , and chides and strikes , setting all in order by force if need bee , or by cruelly : which he seeth he cannot doe , vnlesse all the rest be subiected vnder one head , which is himselfe . and might hee haue the sway of a citty , or prouince in such sort as he hath that of his house , he would put off his theeuish forme , and put on a kings , albeit his couetousnesse and malice remained vnchanged . thus then you see that all men desire to haue peace with such as they would haue liue according to their liking . for those against whom they wage warre , they would make their owne if they could , and if they conquere them they giue them such lawes as they like . ( b ) but let vs imagine some such insociable fellow as the poets fable recordeth , calling him ( c ) halfe-man , for his inhumaine barbarisme . now he although his kingdome lay in a lightlesse caue , and his villanies so rare that they gaue him that great name of ( d ) cacus , which is , euill though his wife neuer had good word of him , hee neuer plaied with his children , nor ruled them in their manlier age , neuer spake with friend , not so much as with ( e ) his father vulcan ( then whom he was farre more happy in that he begot no such monster , as vulcan had , in begetting him ) though hee neuer gaue to any , but robbed and reaued all that hee could gripe from all manner of persons , yea and ( f ) the persons themselues , yet in that horred dungeon of his , whose flore & walls were alwaies danke with the bloud of new slaughters , hee desired nothing but to rest in peace therein , without molestation . he desired also to bee at peace with himselfe , and what hee had , he enioyed , he ruled ouer his owne bodie , and to satisfie his owne hungry nature that menaced the seperation of soule and body , he fell to his robberies with celerity , and though he were barbarous and bloudie , yet in all that , he had a care to prouide for his life and safety : and therefore if hee would haue had that peace with others , which he had in the caue with himselfe alone , hee should neither haue beene called halfe-man nor monster . but if it were his horrible shape and breathing of fire that made men avoide him , than was it not will , but necessity that made him liue in that caue and play the thiefe for his liuing . but there was no such man , or if there were , hee was no such as the poets faigne him . for vnlesse they had mightily belied cacus , they should not sufficiently haue ( h ) commended hercules . but , as i sayd , it is like that there was no such man , no more then is truth in many other of their fictions : for the very wild beasts , ( part of whose brutishnesse they place in him ) doe preserue a peace each with other ( i ) in their kinde , begetting , breeding and liuing together amongst themselues , beeing otherwise the insociable births of the deserts : i speake not here of sheepe , deere , pigeons , stares or bees , but of lions , foxes , eagles and owles . for what tyger is there that doth not nousle her yong ●…s , & sawn vpon them in their tendernesse ? what kite is there , though he fly so●…ily about for his prey , but wil tread his female , build his nest , sit his egges , seed his young , and assist his fellow in her motherly duety , all that in him lieth ? farre stronger are the bands that binde man vnto society , and peace with all that are peaceable : the worst men of all doe fight for their fellowes quietnesse , and would ( if it lay in their power ) reduce all into a distinct forme of state , drawne by themselues , whereof they would be the heads , which could neuer bee , but by a coherence either through feare or loue . for herein is peruerse pride an imitator of the goodnesse of god , hauing equality of others with it selfe vnder him , and laying a yoake of obedience vpon the fellowes , vnder it selfe , in stead of him : thus hateth it the iust peace of god , and buildeth an vniust one for it self . yet can it not but loue peace , for no vice how euer vnnaturall , can pull nature vp by the rootes . but he that can discerne betweene good and bad , and betweene order and confusion , may soone distinguish the godlie peace from the wicked . now that peruerse confusion must bee reformed by the better disposing of the thing wherein it is , if it bee at all , as for example : hang a man vp with his head downewards , al his posture is confoūded , that which should be lowest , hauing the highest place , and so contrary this confusion disturbes the flesh , and is troublesome to it . but it is the soules peace with the bodie that causeth the feeling of that disturbance . now if the soule leaue the body by the meanes of those troubles , yet as long as the bodies forme remaineth it hath a certaine peace with it selfe , and in the very manner of hanging , shewes that it desireth to bee placed in the peace of nature , the very weight , seeming to demand a place for rest , and though life be gone , yet very nature swayeth it vnto that order wherein shee placed it . for if the dead body bee preserued by putrefaction , by vnguents , and embalmings , yet ( n ) the peace of nature is kept , for the bodies weight is applied therby to an earthly simpathizing site , & conuenient place for it to rest in . but if it bee not ( o ) embalmed , but left to natures dissoluing , it is so long altered by ( p ) ill tasting vapours , vntill each part bee wholy reduced to the perticular natures of the elements , yet is not a tittle of the creators al-disposing law controlled : for if there grow out of this carcasse , a many more liuing creatures , each body of these , serueth the quantity of life that is in it , according to the same law of creation . and if that it be deuoured vppe , by other rauenous beasts or birds , it shall follow the ordinance of the same law , disposing al things congruently , into what forme of nature soeuer it be changed . l. vives . generall ( a ) forme ] or community of nature . [ our scholians say that wee must neuer respect words in matter of diuinity or philosophy : this they auouch , hand-smooth , and yet one of their great men at paris , brought these words of augustine , ( in a question of philosophy ) to confirme the communities of nature , which occam had written against . so likewise , many of them will haue tully , seneca , hierome , augustine , pliny and others , speaking of common sense , to meane that which aristotle maketh the iudge ouer all the sences corporall , whereas they , and all latine authors take common sence , for a thing that is vniuersally inherent , as for a mother to loue her child . and natures community is those generall inclinations that are in all men . this missinterpretation of words hath made foule worke in artes , first cankring and then directly killing them ] ( b ) imagine some such ] this was uirgils cacus . aeneid . . hee was ouercome ( saith dionysius ) by hercules , hee dwelt in an impregnable place , from whence hee plagued all that dwelt neere him : and hearing that hercules was encamped nere him , hee stole out and droue away a great prey : but the greekes iniured him in his strength . he dwelt ( saith solinus ) at salinae , where port trigemina stands now . beeing put ( saith gellius ) into prison by tarchon the tyrrhene prince , whilest hee was embassador for ●…ales the phrigian who ruled with marsias , he brake prison and came home , and fortifying all vulturnum & campania , he presumed to encroch vpon the arcadians whom hercules protected , who therevpon slew him . thus out of these . seruius saith : the fable reported him the sonne of uulcan , that he breathed fire , and destroyed all that hee came neare , but the truth of all is , he was a theeuish and villenous seruant of euanders , his sister caca betrayed him , and therefore had a chappell erected vnto her , wherein the vestalls offered sacrifice . lactant. ( c ) halfe-man ] uirgil , and seruius call him so . ( d ) cacus ] diodorus saith his proper name was l●…uius , if his copy bee true . lib. . ( e ) his father vulcan ] virg. ouid. fast. and others call him so because hee burnt vp the corne , and wasted their fields , with fire . ( f ) the persons ] whose heads he set vppe at the mouth of his caue . uirg , and ouid ( g ) breatheing of ] fire-breathing cacus , did uirgil call him . ( h ) commended hercules ] one of whose labours the death of cacus was for cacus stole part of his spanish kine , and drew them into his caue by their tailes , least they should tract them by their steps . but hercules discouering them by their bellowing , brake into the caue , & killed him , liuy , dionys. virg. ouid , and a many more , the story is common . ( i ) in their kinde ] by that law which the lawyers call naturall . ulpian . lib. pandect . ( k ) tyger ] a fierce beast . virg. and ouid vse it as the embleme of bloudinesse . ( l ) nousle her yong ] she loueth her young dearely . plin. l. . ( m ) kite ] a rauenous and meager foule . it is not seene in winter , and at the solisticies , it hath the gout in the feete . plin. l. . aristotle hath one strang note of the eagles breed , that some of them goe out of their kind , & are hatched ospreyes : the osprey hatcheth not ospreyes but the foules called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , boane-breakers , and they hatch kites , who doe not breed birds of their owne kinde , but others , which die and neuer bring forth any other . ( n ) the peace of ] empedocles held all things to consist by concord , and to dissolue by discord , putting them two as the first qualities of the foure elements . ( o ) embalmed ] as they vse to preserue bodies the longer from putrefaction , drying vp the viscous humidity , so that thereby the carcases become dry , and at length turne to plaine pouder of dust . ( p ) ill tasting ] for as a good sent delighteth the sense , so doth a ranke one offend it : nature holding a correspondent affection vnto things that delight , and an inherent distaste of things offensiue to it . of that vniuersall peace which no perturbances can seclude from the law of nature , gods iust iudgements disposing of euery one according to his proper desert . chap. . the bodies ( a ) peace therefore is an orderly dispose of the parts thereof : the vnreasonable soules , a good temperature of the appetites thereof : the reasonable soules , a true harmony betweene the knowledge , and the performance . the bodies , and soules both , a temperate and vndiseased habite of nature in the whole creature . the peace of mortall man with immortall god , is an orderly obedience vnto his eternall law , performed in faith . peace of man and man , is a mutuall concord : peace of a family , an orderly rule and subiection amongst the parts thereof : peace of a citty , an orderly command , and obedience amongst the citizens : peace of gods citty a most orderly coherence in god , and fruition of god : peace of althings , is a well disposed order . for order , is a good disposition of discrepant parts , each in the fittest place , and therfore the miserable , ( as they are miserable ) are out of order , wanting that peace-able and vnperturbed state which order exacteth . but because their owne merites haue incurred this misery , therefore euen herein they are imposed in a certaine set order howsoeuer . being not con-ioyned with the blessed , but seuered from them by the law of order , and beeing exposed to miseries , yet are adapted vnto the places wherein they are resident , and so are digested into some kinde of methodicall forme , and consequently into some peacefull order . but this is their misery , that although that some little security wherein they liue , exempt them from present sorrowes , yet are they not in that state which secludeth sorrow for euer , and affordeth eternall security . and their misery is farre greater if they want the peace of nature : and when they are offended , the part that grieueth is the first disturber of their peace : for that which is neither offended , nor dissolued , preserues the peace of nature still . so then as one may possibly liue without griefe , but cannot possibly grieue vnlesse hee liue : so may there bee peace without any warre or contention : but contention , cannot bee without some peace , ( not as it is contention , but ) because the contenders doe suffer and performe diuers things herein according to natures prescript , which things could not consist , had they not some peacefull order amongst them . so that there may bee a nature ( you see ) wherein no euill may haue inherence , but to finde a nature vtterly voide of goodnesse , is vtterly impossible . for the very nature of the deuills ( consider it as nature ) is most excellent , but their owne voluntary peruersnesse depraued it . the deuill abode not in the truth , yet scaped hee not the sentence of the truth : for hee transgressed the peacefull lawe of order , yet could not avoide the powerfull hand of the orderer . the good which god had bestowed on his nature , cleared him not from gods heauy iudgement which allotted him to punishment . yet doth not god heerein punish the good which himselfe created , but the euill which the deuill committed : nor did hee take away his whole nature from him , but left him part , whereby to bewaile the losse of the rest : which lamentation , testifyeth both what hee had and what hee hath : for had hee not some good left , hee could not lament for what hee had lost . for his guilt is the greater that hauing lost all his vprightnesse , should reioyce at the losse thereof . and hee that is sicke , if it benefit him nothing yet greeueth at the losse of his health . for vprightnesse and health beeing both goods , it behooueth the loosers of them to mourne , and not to reioyce , vnlesse this losse bee repaired with better recompence , as vprightnesse of minde is better then health of bodie : but farre more reason hath the sinner to lament in his suffering then to reioyce in his transgression . therefore euen as to reioyce at the losse of goodnesse in sining , argueth a depraued will : so likewise lament for the same losse , in suffering , prooueth a good nature . for he that bewaileth the losse of his naturall peace , hath his light from the remainders of that peace , which are left in him , keeping his nature and him in concord . and in the last iudgement , it is but reason that the wicked should deplore the losse of their naturall goods , and feele gods hand iustly heauy in depriuing them of them , whome they scornefully respected not in the bestowing them vpon them . wherefore the high god , natures wisest creator , and most iust disposer , the parent of the worlds fairest wonder ( mankinde ) bestowed diuers goods vpon him , which serue for this life onely , as the worldly and temporall peace , kept by honest cohaerence and society : together with all the adiacents of this peace , as the visible light , the spirable ayre , the potable water ; and all the other necessaries of meate drinke and cloathing : but with this condition , that hee that shall vse them in their due manner , and reference vnto ( b ) humaine peace , shall bee rewarded with guiftes of farre greater moment , namely with the peace of immortality , and with vnshaded glorie , and full fruition of god , and his brother , in the same god : ( c ) but he that vseth them amisse , shall neither pertake of the former nor the later . l. vives . the ( a ) bodies peace ] saint augustine in this chapter prooueth althings to consist by peace ●…nd concord : so that consequently , discord must needes bee the fuell to all ruine and confusion . wherefore i wonder at the peruerse nature of men that loue dissentions and quarrells , as their owne very soules , hating peace , as it were a most pernitious euill ; surely they had but there due , if their bosomes within , and their states without , were wholy fraught with this their so deerely affected darling , warre . ( b ) humane peace ] but men doe turne all these goods now a daies into contentious vses , as if they were ordeined for no other end ; neuer thinking that there is a place of eternall discord prepared for them to dwell in hereafter , where they may enioy their damned desires for euer . the whole goodnesse of peace , and of that especially which christ left vs as his full inheritance , is gone , all but for the name and an imaginary shade thereof , all the rest wee haue lost : nay wee haue made a willing extrusion of it , and expelled it wittingly , and of set purpose , imagining our whole felicity to consist in the tumults of warres and slaughters . and oh so wee braue it , that wee haue slaine thus many men , burnt thus many townes , sacked thus many citties ! founding our principall glories vpon the destruction of our fellowes . but i may beginne a plaint of this heere , but i shall neuer end it . ( c ) but hee ] a diuersity of reading in the copies , rather worth nothing then noting . of the law of heauen and earth , which swaieth humane society by counsell , and vnto which counsell humane society obeyeth . chap. . all temporall things are referred vnto the benefit of the peace which is resident in the terrestriall cittie , by the members thereof : and vnto the vse of the eternall peace , by the cittizens of the heauenly society . wherefore if wee wanted reason , wee should desire but an orderly state of body , and a good temperature of affects : nothing but fleshly ease , and fulnesse of pleasure . for the peace of the body augmenteth the quiet of the soule : and if it bee a wanting , it procureth a disturbance euen in brute beasts , because the affects haue not their true temperature . now both these combined , adde vnto the peace of soule and bodie both , that is , vnto the healthfull order of life . for as all creatures shew how they desire their bodies peace , in avoyding the causes of their hurt : and their soules , in following their appetites when neede requireth : so in flying of death ; they make it as apparant how much they set by their peace of soule and body . but man hauing a reasonable soule , subiecteth all his communities with beasts , vnto the peace of that , to worke so both in his contemplation and action , that there may bee a true consonance betweene them both , and this wee call the peace of the reasonable soule . to this end hee is to avoide molestation by griefe , disturbance by desire , and dissolution by death , and to ayme at profi●…e knowledge , where vnto his actions may bee conformable . but least 〈◊〉 owne infirmity , through the much desire to know , should draw him into any pestilent inconuenience of error , hee must haue a diuine instruction , to whose directions and assistance , hee is to assent with firme and free obedience . and because that during this life , hee is absent from the lord , hee walketh by faith , and not by sight , and therefore hee referreth all his peace of bodie , of soule , and of both , vnto that peace which mortall man hath with immortall god : to liue in an orderlie obedience vnder his eternall lawe , by faith . now god , our good maister , teaching vs in the two chiefest precepts the loue of him , and the loue of our neighbour , to loue three things , god , our neighbour , and our selues , and seeing he that loueth god , offendeth not in louing himselfe : it followeth , that hee ought to counsell his neighbour to loue god , and to prouide for him in the loue of god , sure hee is commanded to loue him , as his owne selfe . so must hee doe for his wife , children , family , and all men besides : and wish likewise that his neighbour would doe as much for him , in his need : thus shall hee bee settled in peace and orderly concord with all the world . the order whereof is , first ( a ) to doe no man hurt , and secondly , to helpe all that hee can . so that his owne , haue the first place in his care , and those , his place and order in humane society affordeth him more conueniency to benefit . wherevpon saint paul saith , hee that prouideth not for his owne , and namely for them that bee of his houshold , denieth the faith , and is worse then an infidell . for this is the foundation of domesticall peace , which is , an orderly rule , and subiection in the partes of the familie , wherein the prouisors are the commaunders , as the husband ouer his wife ; parents ouer their children , and maisters ouer their seruants : and they that are prouided for , obey , as the wiues doe their husbands , children their parents , and seruants their maisters . but in the family of the faithfull man , the heauenly pilgrim , there the commaunders are indeed the seruants of those they seeme to commaund : ruling not in ambition , but beeing bound by carefull duety : not in proud soueraignty , but in nourishing pitty . l. vives . first ( a ) to doe no ] man can more easily doe hurt , or forbeare hurt , then doe good . all men may iniure others , or abstaine from it . but to doe good , is all and some . wherefore holy writ bids vs first , abstaine from iniury , all we can : and then , to benefit our christian bretheren , when wee can . natures freedome , and bondage , caused by sinne : in which man is a slaue to his owne affects , though he be not bondman to any one besides . chap. . thus hath natures order prescribed , and man by god was thus created . let them rule ( saith hee ) ouer the fishes of the sea , and the fowles of the ayre , end ouer euery thing that creepeth vpon the earth . hee made him reasonable , and lord , onely ouer the vnreasonable , not ouer man , but ouer beastes . wherevpon the first holy men were rather shep-heards then kings , god shewing herein what both the order of the creation desired , and what the merit of sinne exacted . for iustly was the burden of seruitude layd vpon the backe of transgression . and therefore in all the scriptures wee neuer reade the word , seruant , vntill such time as that iust man noah ( a ) layd it as a curse vpon his offending sonne . so that it was guilt , and not nature that gaue originall vnto that name . ( b ) the latine word seruus , had the first deriuation from hence : those that were taken in the warres , beeing in the hands of the conquerours to massacre or to preserue , if they saued them , then were they called serui , of seruo , to saue . nor was this effected beyond the desert of sinne . for in the iustest warre , the sinne vpon one side causeth it ; and if the victory fall to the wicked ( as some times it may ) ( c ) it is gods decree to humble the conquered , either reforming their sinnes heerein , or punishing them . witnesse , that holy man of god , daniel , who beeing in captiuity , confessed vnto his creator , that his sinnes , and the sinnes of the people were the reall causes of that captiuity . sinne therefore is the mother of seruitude , and first cause of mans subiection to man : which notwithstanding commeth not to passe but by the direction of the highest , in whome is no iniustice , and who alone knoweth best how to proportionate his punnishment vnto mans offences : and hee himselfe saith : whosoeuer committeth sinne is the seruant of sinne , and therefore many religious christians are seruants vnto wicked maisters , ( d ) yet not vnto free-men , for that which a man is addicted vnto , the same is hee slaue vnto . and it is a happier seruitude to serue man then lust : for lust ( to ommit all the other affects ) practiseth extreame tirany vpon the hearts of those that serue it , bee it lust after soueraignty , or fleshly lust . but in the peacefull orders of states , wherein one man is vnder an other , as humility doth benefit the seruant , so doth pride endamage the superior . but take a man as god created him at first , and so hee is neither slaue to man nor to sinne . but penall seruitude had the institution from that law which commaundeth the conseruation , and forbiddeth the disturbance of natures order : for if that law had not first beene transgressed , penall seruitude had neuer beene enioyned . therefore the apostle warneth seruants to obey their maisters and to serue them with cheerefulnesse , and good will : to the end that if they cannot bee made free by their maisters , they make their seruitude a free-dome to themselues , by seruing them , not in deceiptfull feare , but in faithfull loue , vntill iniquity be ouerpassed , and all mans power and principality disanulled , and god onely be all in all . l. vives . noah ( a ) layd it ] gen. . ( b ) the latine ] so saith florentinus the ciuilian , institut . lib. . and they are called mancipia ( quoth hee ) of manu capti , to take with the hand , or , by force . this you may reade in iustinians pandects lib. . the lacaedemonians obserued it first . plin. lib. . ( c ) it is gods decree ] whose prouidence often produceth warres against the wills of either party . ( d ) yet not vnto free ] their maisters being slaues to their owne passions , which are worse maisters then men can be . of the iust law of soueraignty . chap. . wherefore although our righteous fore-fathers had seruants in their families , and according to their temporall estates , made a distinction betwixt their seruants and their children , yet in matter of religion ( the fountaine whence all eternall good floweth , ) they prouided for all their houshold with an equall respect vnto each member thereof . this , natures order prescribed , and hence came the name of , the father of the family , a name which euen the worst maisters loue to bee called by . but such as merit that name truely , doe care that all their families should continue in the seruice of god , as if they were all their owne children , desyring that they should all bee placed in the houshold of heauen , where commaund is wholy vnnecessary , because then they are past their charge , hauing attained immortality , which vntill they bee installed in , the maisters are ( a ) to endure more labour in their gouernment , then the seruants in their seruice . if any bee disobedient , and offend this iust peace , hee is forth-with to bee corrected , with strokes , or some other conuenient punishment , whereby hee may bee re-ingraffed into the peace-full stocke from whence his disobedience hath torne him . for as it is no good turne to helpe a man vnto a smaller good by the losse of a greater : no more is it the part of innocence by pardoning a small offence , to let it grow vnto a fouler . it is the duetie of an innocent to hurt no man , but withall , to curbe sinne in all hee can , and to correct sinne in whome hee can , that the sinners correction may bee profitable to himselfe , and his example a terrour vnto others . euery family then beeing part of the cittie , euery beginning hauing relation vnto some end , and euery part , tending to the integrity of the whole , it followeth apparantly , that the families peace adhereth vnto the citties , that is the orderly command , and obedience in the familie , hath reall reference to the orderly rule and subiection in the cittie . so that the father of the familie may fetch his instructions from the citties gouernment , whereby hee may proportionate the peace of his priuate estate , by that of the common . l. vives . the maisters ( a ) are to endure ] it is most difficult and laborious to rule well , and it is as trouble-some to rule ouer vnruly persons . the grounds of the concord , and discord betweenethe citties of heauen and earth . chap. . bvt they that liue not according to faith , angle for all their peace in the sea of temporall profittes : whereas the righteous liue in full expectation of the glories to come , vsing the occurences of this worlde , but as pilgrimes , not to abandon their course towardes god for mortall respects , but thereby to assist the infirmity of the corruptible flesh , and make it more able to encounter with toyle and trouble . wherefore the necessaries of this life are common , both to the faithfull and the infidell , and to both their families : but the endes of their two vsages thereof are farre different . the faythlesse , worldly citty , aymeth at earthly peace , and settleth the selfe therein , onely to haue an vniformity of the cittizens wills in matters onely pertayning till mortality . and the heauenly citty , or rather that part thereof , which is as yet a pilgrime on earth and liueth by faith , vseth this peace also : as befitteth vnto , it leaue this mortall life wherein such a peace is requisite and therefore liueth ( while it is here on earth ) as if it were in captiuity , and hauing receiued the promise of redemption , and diuers spirituall guifts , as seales thereof , it willingly obeyeth such lawes of the temporall citty as order the things pertayning to the sustenance of this mortall life , to the end that both the citties might obserue a peace in such things as are pertinent here-vnto . but because that the earthly citty hath some members , whome the holy scriptures vtterly disallow , and who standing either to well affected to the diuells , or being illuded by them , beleeued that each thing had a peculiar deity ouer it , and belonged to the charge of a seuerall god : as the body to one , the soule to another , and in the body it selfe the head to one , the necke to another , and so of euery member : as likewise of the soule , one had the witt , another the learning , a third the wrath , a forth the desire : as also in other necessaries or accidents belonging to mans life , the cattell , the corne , the wine , the oyle , the woods , the monies , the nauigation , the warres , the mariages , the generations , each being a seuerall charge vnto a particular power , whereas the cittizens of the heauenly state acknowledged but one onely god , to whom that worshippe , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was peculiarly and solly due : hence came it that the two hierachies , could not bee combined in one religion , but must needs dissent herein , so that the good part was faine to beare the pride and persecution of the bad , but that their owne multitude some-times , and the prouidence of god continually stood for their protection . this celestiall society while it is here on earth , increaseth it selfe out of all languages , neuer respecting the temporall lawes that are made against so good and religious a practise : yet not breaking , but obseruing their diuersity in diuers nations , all which do tend vnto the preseruation of earthly peace , if they oppose not the adoration of one onely god. so that you see , the heauenly citty obserueth and respecteth this temporall peace here on earth , and the coherence of mens wills in honest morality , as farre as it may with a safe conscience , yea and so farre desireth it , making vse of it for the attaynement of the peace eternall : which is so truely worthy of that name , as that the orderly and vniforme combination of men in the fruition of god , and of one another in god , is to be accompted the reasonable creatures onely peace , which being once attained , mortality is banished , and life then is the ( a ) true life indeed , nor is the carnall body any more an encombrance to the soule , by corruptibility , but is now become spirituall , perfected , and entirely subiect vnto the souerainety of the will. this peace is that vnto which the pilgrime in faith referreth the other which he hath here in his pilgrimage , and then liueth hee according to faith , when all that hee doth for the obteining hereof is by him-selfe referred vnto god , and his neighbour with-all , because being a cittizen , hee must not bee all for him-selfe , but sociable , in his life and actions . l. vives . the ( a ) true life ] ennius vsed the latine phrase uita vitalis , to which augustine alludeth . cicero . that the suspended doctrine of the new academy opposeth the constancie of christianity . chap. . as for the new academians , whome varro auoutcheth to hold no certeinty but this , that all things are vncertaine : the church of god detesteth these doubts , as madnesses , hauing a most certaine knowledge of the things it apprehendeth , although but in small quantity , because of the corruptible body which is a burden to the soule , and because as the apostle saith , wee know ( but ) in part . besides , it beleeueth the sence in obiects , of which the minde iudgeth by the sensitiue organs , because hee is in a grosse error that taketh all trust from them : it beleeueth also the holy canonicall scriptures , both old and new , from which the iust man hath his faith , by which hee liueth , and wherein ( a ) wee all walke with-out doubt , as long as wee are in our pilgrimage , and personally absent from god : and this faith being kept firme , wee may lawfully doubt of all such other things as are not manifested vnto vs eyther by sence , reason , scripture , nor testimony of grounded authoritie . l. vives . we all walke ( a ) without doubt ] we haue no knowledge of it , but beleeue it as firmely as what wee see with our eyes . of the habite , and manners belonging to a christian. chap. . it is nothing to the citty of god what attyre the cittizens weare , or what rules they obserue , as long as they contradict not gods holy precepts , but each one keepe the faith , the true path to saluation : and therefore when a philosopher becommeth a christian , they neuer make him alter his habite , nor his manners , which are no hindrance to his religion , but his false opinions . they respect not varro's distinction of the cynikes , as long as they forbeare vncleane and intemperate actions . but as concerning the three kindes of life , actiue , contemplatiue , and the meanes betweene both , although one may keepe the faith in any of those courses , yet there is a difference betweene the loue of the truth , and the duties of charitie . one may not bee so giuen to contemplation , that hee neglect the good of his neighbour : nor so farre in loue with action that hee forget diuine speculation . in contemplation one may not seeke for idlenesse , but for truth : to benefite him-selfe by the knowledge thereof , and not to grudge to impart it vnto others . in action one may not ayme at highnesse or honor , because all vnder the sunne is meere vanitie : but to performe the worke of a superiour vnto the true end , that is , vnto the benefite and saluation of the sub ect , as wee sayd before . and this made the apostle say : if any man desi●…e the office of a bishop , hee desireth a good worke : what this office was , hee explaineth not ; it is an office of labour , and not of honour . ( a ) the greeke word signifieth that hee that is heerein installed , is to watch ouer his people that are vnder him : episcopus a bishop , commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is , ouer , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is , a watching , or an attendance : so that wee may very well translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a superintendent , to shew that hee is no true bishop , who desireth rather to be lordly him-selfe , then profitable vnto others . no man therefore is forbidden to proceed in a lawdable forme of contemplation . but to affect soueraignty , though the people must bee gouerned , & though the place be well discharged , yet notwithstanding is ( b ) taxable of indecencie . wherefore the loue of truth requireth a holy retirednesse : and the necessity of charity , a iust employment , which if it bee not imposed vpon vs , wee ought not to seeke it , but be take our selues wholy to the holy inquest of truth : but if wee bee called forth vnto a place , the law and need of charity bindeth vs to vnder-take it . ( c ) yet may wee not for all this , giue ouer our first resolution , least wee loose the sweetnesse of that , and bee surcharged with the weight of the other . l. vives . the ( a ) greeke word ] of this before . lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to consider , or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is , to visit . the scripture , where the seauenty translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe read it , a watch-man , as in ezechiel , & osee , chap. . [ where the lord complaineth that they had beene a snare in their watching , and a net vpon mount thabor . as if hee had spoken of the bishops of these times , who set snares for benefices , and spread large netts for money , but not too wide wasted , least the coyne should scatter forth . ( b ) taxable of indecencie ] o but some fine braines haue now brought it so about , that bishoprickes may not onely bee sued for , but euen bought and sold with-out any preiudice at all vnto this lawe . ] ( c ) yet may wee not ] hee sheweth that a bishop should conuerse with the holy scriptures often , and drawe him-selfe home vnto god now and then , from all his businesses , liuing ( if he did well ) as a pilgrim of gods in this life , and one that had a charge of gods , and his owne soules in hand , not any temporall trash , and yet ought he not to forsake his ministery , to which he should be preserred by an heauenly calling , and not by an heauy pursse . hope , the blisse of the heauenly cittizens , during this life . chap. . then therefore is the good of the holy society perfect , when their peace is established in eternity : not running any more in successions as mortall men doe in life and death , one to another : but confirmed vnto them together with their immortalitie for euer , with-out touch of the least imperfection . what is hee that would not accompt such an estate most happy , or comparing it with that which man hath heere vpon earth , would not auouch this later to bee most miserable , were it neuer so well fraught with temporall conueniences ? yet hee that hath the latter in possession , and applyeth it all vnto the vse of his hope●… firme and faithfull obiect : the former , may not vnfitly bee called happy already , but that is rather in his expectation of the first , then in his fruition of the later . for this possession with-out the other hope , is a false beatitude , and a most true misery . for herein is no vse of the mindes truest goods , because there wanteth the true wisdome , which in the prudent discretion , resolute performance , temperate restraint , and iust distribution of these things , should referre his intent in all these , vnto that end , where god shall bee all in all , where eternity shall be firme , and peace most perfect and absolute . whether the cit●…y of rome had euer a true common-wealth , according to scipio's definition of a common-wealth , in tully . chap. . now it is time to performe a promise which i passed in the second booke of this worke : and that was , to shew that rome neuer had a true common-wealth , as scipio defineth one in tullyes booke de repub. his definition was , a common-wealth is the estate of the people . respub . est res populi . if this be true , rome neuer had any , for it neuer had an estate of the people , which hee defines the common-wealth by : for , he defineth the people to bee a multitude , vnited in one consent of lawe and profite : what hee meaneth by a consent of lawe , hee sheweth him-selfe : and sheweth there-by that a state cannot stand with-out iustice : so that where true iustice wanteth , there can bee no law . for what lawe doth , iustice doth , and what is done vniustly , is done vnlawfully . for wee may not imagine mens vniust decrees to bee lawes : all men defining law to ( a ) arise out of the fountaine of iustice ; and that that same vniust assertion of some , is vtterly false : ( b ) that is law which is profitable vnto the greatest . so then , where iustice is not , there can bee no societie vnited in one consent of lawe , therefore no people , according to scipios definitions in tully . if no people , then no estate of the people , but rather of a confused multitude , vnworthy of a peoples name . if then the common-wealth be an estate of the people , and that they bee no people that are not vnited in one consent of lawe : nor that no law , which groundeth not vpon iustice : then followeth it needes , that where no iustice is , there no common-wealth is . now then ad propositu●… : iustice is a vertue distributing vnto euery one his due . what iustice is that then , that taketh man from the true god , and giueth him vnto the damned fiends ? is this distribution of due ? is hee that taketh away thy possessions , and giueth them to one that hath no claime to them guilty of in-iustice , and is not hee so likewise , that taketh him-selfe away from his lord god , and giueth him-selfe to the seruice of the deuill ? there are witty and powerfull disputations in those bookes de repub . for iustice against in-iustice . wherein , it hauing first beene argued for in-iustice , against iustice , and auerred that a state could not stand with-out in-iustice ; and this brought as a principall confirmation hereof , that it is in-iustice for man to rule ouer-man , and yet if the citty whose dominion is so large , should not obserue this forme of in-iustice , shee could neuer keepe the prouinces vnder . vnto this it was answered on the behalfe of iustice , that this was a iust course , it being profitable for such to serue , and for their good , to witte , when the power to do hurt is taken from the wicked , they wil carry themselues better being curbed , because they caried themselues so badly before they were curbed . to confirme this answer this notable example was alledged , as being fetched from nature it selfe : if it were vn●…t , to rule , why doth god rule ouer man , the soule ouer the body , reason ouer lust , and al the ●…des other vicious affects ? this example teacheth plaine that it is good for some to serue in perticular , and it is good for all to serue god in generall . and the mind seruing god , is lawfull lord ouer the body : so is reason being subiect vnto god , ouer the lusts and other vices . wherefore if man serue not god , what iustice can bee thought to bee in him ? seeing that if hee serue not him the soule hath neither lawfull souerainty ouer the body , nor the reason ouer the affects : now if this iustice cannot befound in owne man , no more can it then in a whole multitude of such like men . therefore amongst such there is not that consent of law which maketh a multitude a people , whose estate maketh a common-wealth ; what neede i speake of the profit , that is named in the definition of a people ? for although that none liue profitably that liue wickedly , that serue not god , but the diuells ( who are so much the more wicked in that they being most filthy creatures , dare exact sacrifices as if they were gods : ) yet i thinke that what i haue said of the consent of law may serue to shew that they were no people whose estate might make a weale-publike , hauing no iustice amongst them . if they say they did not serue diuells , but holy gods , what neede wee rehearse that here which we said so often before ? who is he that hath read ouer this worke vnto this chapter , and yet doubteth whether they were diuells that the romaines worshipped or no ? vnlesse he be either senslessly blockish , or shamelessely conten●…s ? but to leaue the powers that they offered vnto , take this place of holy ●…it for all : he that sacrificeth vnto gods , shal be rooted out , but vnto one god alone . he that taught this in such threatning manner will haue no gods sacrificed vnto , be they good or be they bad . l. vives . law to ( a ) arise . ] cic , de leg . lib. . it was not the peoples command ( saith he ) nor princes decrees , nor iudges sentences , but the very rule of nature that gaue originall vnto law . and againe . lib. . i see that the wisest men held that law came neither from mans inuentions nor ●…ar decrees , but is an eternall thing , ruling all the world by the knowledge of commanding and forbidding : and so they auoutched the high law of all to be the intellect of that great god who sway●… all by compulsion and prohibition . thus tully , out of plato , and thus the stoikes held ●…st epicurus who held that nature accounted nothing iust , but feare did . sene. epist. . 〈◊〉 holy law that lyeth recorded in euery mans conscience , the ciuilians call right and reason 〈◊〉 & bonum . so that ulpian defineth law to be aers aequi & boni , an arte of right and reason , making him ●…ly a lawyer that can skill of this right and reason , and such that as tully saydof sulpitius , ●…re , all vnto equity , and had rather end controuersies then procure them , that peace 〈◊〉 be generally kept amongst men , and each bee at peace with him-selfe , which is the 〈◊〉 ioy of nature . ●…ely the lawyers of ancient times were appointed for this end , to decide and finish con●…s , as when i was litle better then a child , i remember i hard mine vncle henry 〈◊〉 read in his admired lectures vpon iustinians institutions . francesco craneueldio and i had much talke hereof , of late , who is a famous and profound ciuilian , and in truth hee made a great complaint in my hearing of the quirkes , and cousonages that the lawyers of this age do hatch and bring forth . truly he is a man of a rare conceipt , and of that harmelesse cariage withall , that conuerse with him seauen yeares , and yet you shall neuer heare offensiue tearme come out of his mouth . marke laurino , deane of s. donatians in bruges was with vs now and then : if learning had many such friends as he , it would beare an higher sayle then it doth . iohn fennius also , of the same house , was with vs sometimes , a youth naturally ordayned to learning , and so he applieth him-selfe . ( b ) that is law . ] so did thrasibulus define law . plato de rep. lib. . where socrates confuteth him , but truely the law that is in ordinary practise , is most of this nature . whether christ , the christians god be he vnto whome onely sacrifice is to be offered . chap. . bvt they may reply : who is that god ? or how proue you him to be worthy of all the romaines sacrifices , and none besides him to haue any part ? oh it is a signe of great blindnesse , to be yet to learne who that god is ! it is he whose prophets fore-told what our owne eyes saw effected : it is he that tolde abraham , in thy seed shall all the nations be blessed , which the remainders of the haters of christianity do know , whether they will or no , to haue beene fulfilled in christ , ●…escended from abraham in the flesh . it is that god whose spirit spake in 〈◊〉 whose prophecies the whole church beholdeth fulfilled : the whole c●… spred ouer the face of the whole earth , beholds them , and in that were t●… 〈◊〉 filled , which i related in my former bookes . it is that god whome varro cal●…h the romaines ioue , though he know not what he saith , yet this i adde because that so great a scholler thought him to bee neither no god at all , nor one of the meanest , for hee thought that this was the great god of all . briefly , it is eu●…n that god whome that learned philosopher prophiry ( albeit he was a deadly foe to christianity ) acknowledged to bee the highest god , euen by the oracles of those whom hee called the inferiour gods . porphiry his relation of the oracles touching christ. chap. . for he in his bookes which he entitleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the diuinity of philosopoy wherein he setteth downe the oracles answeres in things belonging to philosophy , hath something to this purpose , and thus it is , from the greeke : one went ( saith he ) vnto the oracle , and asked vnto what god he should sacrifice for to obtaine his wiues conuersion from christianity : apollo answered him thus : thou maist sooner write legible letters vpon the water , or get thee wings to fly through ayre like a bird , then reuoke thy wife from hir polluted opinion . let her runne after her mad opinions , as long as she list : let her honour that dead god with her false lamentations , whome the wise and well aduised iudges condemned , and whome a shamefull death vpon the crosse dispatched . thus farre the oracle , the greeke is in verse but our language will not beare it . after these verses , prophiry addeth this : behold how remedylesse their erroneous beleefe is : because as apollo said ( quoth he ) the iewes do receiue god with meanes greater then others . heare you this ? hee disgraceth and obscureth christ , and yet saith , the iewes receiue god , for so he interpreteth the oracles verses , where they say that christ was condemned by well aduised iudges , as though hee had beene lawfully condemned and iustly executed . this lying priests oracle let him looke vnto , and beleeue if hee like it : but it may very well bee that the oracle gaue no such answer , but that this is a meere fiction of his . how hee reconciles the oracles , and agrees with him-selfe , wee shall see by and by . but by the way , heere hee saith , that the iewes , as the receiuers of god , iudged aright in dooing christ to so ignominious and cruell a death . so then to the iewes god sayd well in saying , hee that sacrificeth vnto many gods shall bee rooted out , but vnto one god onely . but come on , let vs goe to more manifest matter , and heere what hee maketh of the iewes god : hee asked apollo which was better , the word , or the law : and hee answered thus ( saith hee ) and then hee addeth the answer , i will relate as much of it as needeth ) : vpon god the creator , and vpon the king before all things , who maketh heauen and earth , the sea , and hell , yea and all the gods to tremble : the lawe is their father , whome the holy hebrewes doe adore . this glory doth porphyry giue the hebrew god , from his god apollo , that the very deities doe tremble before him . so then this god hauing sayd , hee that sacrificeth vnto many gods shall bee rooted out , i wonder that porphyry was not afraide to bee rooted out for offering to so many gods. nay this fellow speaketh well of christ afterwards , as forgetting the reproche hee offered him before : as if in their dreames , his gods had scorned christ , and beeing awake , commended him , and acknowledged his goodnesse . finally , as if hee meant to speake some maruellous matter : it may exceede all beleefe ( saith hee ) which i am now to deliuer : the gods affirmed christ to bee a man most godly , and ●…ortalized for his goodnesse , giuing him great commendations : but for the chri●…ns , they auouche them to bee persons stained with all corruption and errour : and giue them all the foule words that may bee . then hee relateth the oracles which blaspheme the christian religion , and afterwards , hecate ( saith hee ) being asked if christ were god , replyed thus : his soule beeing seuered from his body became immortall ; but it wandereth about voyde of all wisdome : it was the soule of a most worthy man , whome now those that forsake the truth , doe worship . and then hee addeth his owne sayings vpon this oracle , in this manner . the goddesse therefore called him a most godly man , and that the deluded christians doe worship his soule , beeing made immortall after death , as other godly soules are . now beeing asked why hee was condemned then ? shee answered : his body was condemned to torments , but his soule sitteth aboue in heauen , and giueth all those soules vnto errour by desteny , who cannot attaine the guifts of the gods , or come to the knowledge of immortall loue . and therefore are they hated of the gods , because they neither acknowledge them , nor receiue their gifts , but are destin'd vnto errour by him : now hee him-selfe 〈◊〉 godly , and went vp to heauen as godly men doe . therefore blaspheame not him , but pitty the poore soules whome hee hath bound in errour . what man is there so fond that cannot obserue that these oracles are either directly faigned by this craftie foe of christianity , or else the deuills owne ●…kes to this end , that in praysing of christ , they might seeme truely to repre●…d the christian profession ? and so if they could ; to stop mans entrance into christianity , the sole way vnto saluation ? for they thinke it no preiudice to their ●…y-formed deceipt , to be beleeued in praising of christ as long as they be bel●…ed also in dispraysing the christian , so that he that beleeueth them , must be a commender of christ , and yet a contemner of his religion . and thus although hee honour christ , yet shall not christ free him from the clutches of the deuill , because they giue christ such a kinde of praise , as who so beleeueth to bee true , shall be farre from true christianity , and rather then other-wise , of ( b ) photinus his heresie , who held christ to be but onely man , and no god at all : so that such a beleeuer should neuer bee saued by christ , nor cleared of the deuils fowling nettes . but we will neither beleeue apollo in his deprauation , nor hecate in her commendation of christ. he will haue christ a wicked man , and iustly condemned , she will haue him a most godly man , and yet but onely man. but both agree in this , they would haue no christians , because all but christians are in their clutches . but let this philosopher , or they that giue credence to those oracles against christianity , if they can reconcile apollo and hecate , and make them both tell one tale , either in christs praise or dispraise . which if they could do , yet would we auoide them , as deceitfull deuills both in their good words and in their bad . but seeing this god & this goddesse cannot agree about christ , truly men haue no reason to beleeue or obey them in forbidding christianity . truly either porphyry or hecate in these commendations of christ , affirming that he destinied the christians to error , yet goeth about to shew the causes of this error ; which before i relate , i will aske him this one question : if christ did predestinate all christians vnto error , whether did hee this wittingly , or against his will ? if hee did it wittingly , how then can hee bee iust ? if it were against his will , how can hee then bee happy ? but now to the causes of this errour . there are some spirits of the earth , ( saith hee ) which are vnder the rule of the euill daemones . these , the hebrewes wise men , ( whereof iesvs was one , as the diuine oracle , declared before , doth testifie ) forbad the religious persons to meddle with-all , aduising them to attend the celestiall powers , and especially god the father , with all the reuerence they possibly could . and this ( saith hee ) the gods also doe command vs , as wee haue already shewen , how they admonish vs to reuerence god in all places . but the ignorant and wicked , hauing no diuine guift , nor any knowledge of that great and immortall ioue , nor following the precepts of the gods or good men , haue cast all the deities at their heeles , choosing not onely to respect , but euen to reuerence those depraued daemones . and where-as they professe the seruice of god , they doe nothing belonging to his seruice . for god is the father of all things , and stands not in neede of anything : and it is well for vs to exhibite him his worship in chastitie , iustice , and the other vertues , making our whole life a continuall prayer vnto him , by our search and imitation of him . ( c ) for our search of him ( quoth hee ) purifieth vs , and our imitation of him , deifieth the effects in our selues . thus well hath hee taught god the father vnto vs , and vs how to offer our seruice vnto him . the hebrew prophets are full of such holy precepts , concerning both the commendation and reformation of the saints liues . but as concerning christianity , there hee erreth , and slandereth , as farre as his deuills pleasure is , whome hee holdeth deities : as though it were so hard a matter , out of the obscenities practised and published in their temples , and the true worship and doctrine presented be fore god in our churches , to discerne where manners were reformed and where they were ruined . who but the deuill him-selfe could inspire him with so shamelesse a falsification , as to say , that the christians doe rather honour then detest the deuills whose adoration was forbidden by the hebrewes ? no , that god whome the hebrewes adored , will not allow any sacrifice vnto his holiest angels , ( whome wee that are pilgrims on earth , doe not-with-standing loue and reuerence as most sanctified members of the citty of heauen ) but forbiddeth it directly in this thundring threate : hee that sacrificeth vnto gods , shall be rooted 〈◊〉 , and least it should be thought hee meant onely of the earthly spirits , whome this fellow calles the lesser powers , ( d ) and whome the scripture also calleth gods , ( not of the hebrews , but the heathens ) as is euident in that one place , psal. . verse . for all the gods of the heathen , are diuels : least any should imagine that the fore-said prohibition extended no further then these deuills , or that it concerned not the offring to the celestiall spirits , he addeth : but vnto the lord alone , but vnto one god onely : some may take the words , nisi domino soli , to bee vnto the lord , the sunne : and so vnderstand the place to bee meant of apollo , but [ the ori●…●…nd ] the ( e ) greeke translations doe subuert all such misprision . so then the hebrew god , so highly commended by this philosopher , gaue the hebrewes a ●…awe in their owne language , not obscure or vncertaine , but already dispersed through-out all the world , wherein this clause was literally conteined . hee that sacrificeth vnto gods shall bee rooted out , but vnto the lord alone . what neede wee make any further search into the law and the prophets concerning this ? nay what need wee search at all , they are so plaine and so manifold , that what neede i stand aggrauating my disputation with any multitudes of those places , that exclude all powers of heauen and earth from perticipating of the honors due vnto god alone ? behold this one place , spoaken in briefe , but in powerfull manner by the mouth of that god whome the wisest ethnicks doe so highly extoll ; let vs marke it , feare it , and obserue it , least our eradication ensue . hee that sacrificeth vnto more gods then that true and onely lord , shall bee rooted out : yet god him-selfe is farre from needing any of our seruices , but ( f ) all that wee doe herein is for the good of our owne soules . here-vpon the hebrewes say in their holy psalmes ▪ i haue sayd vnto the lord , thou art my god , my well-dooing ●…th not vnto thee : no , wee our selues are the best and most excellent sacrifice that hee can haue offered him . it is his citty whose mystery wee celebrate 〈◊〉 ●…ch oblations as the faithfull doe full well vnderstand , as i sayd once already . for the ceasing of all the typicall offrings that were exhibited by the iewes , a●…d the ordeyning of one sacrifice , to bee offered through the whole world from east to west ( as now wee see it is ) was prophecied long before , from god , by the mouthes of holy hebrewes : whome wee haue cited , as much as needed , in conuenient places of this our worke . therefore , to conclude , where there is not this iustice that god ruleth all alone ouer the society that obeyeth him by grace , and yeeldeth to his pro●…tion of sacrifice vnto all but him-selfe , and where in euery member belong●… to this heauenly society , the soule is lord ouer the body , and all the bad af●… thereof , in the obedience of god , and an orderly forme , so that all the 〈◊〉 ( as well as one ) liue according ▪ to faith ( g ) which worketh by loue , in ●…ch a man loueth god as hee should , and his neighbour as him-selfe : 〈◊〉 this iustice is not , is no societie of men combined in one vniformity of 〈◊〉 and profite : consequently , no true state popular , ( if that definition holde ●…ch ) and finally no common-wealth ; for where the people haue no certaine 〈◊〉 , the generall hath no exact forme . l. vives . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] that is of oraculous phisosophy , in which worke hee recites apollos orracles , and others , part whereof wee haue cited before . ( b ) photinus . ] hee was condemned by the counsell of syrmium , being confuted by sabinus bishoppe of ancyra . cassiod . hist tripart . he followed the positions of samosatenus , so that many accompted of both these heresies all as one . ( c ) for our search . ] search is here a mentall inquisition , whereby the mind is illustrate , and purged from darke ignorance , and after it hath found god , studieth how to grow pur●… , and diuine , like him . ( d ) and whome the scripture . ] the name of god , is principally his , of whome , by whome , and in whome , al things haue their existence : shewing ( in part ) the nature and vertue of that incomprehensible trine . secondly and ( as one may say ) abusiuely , the scripture calleth them , gods , vnto whome the word is giuen , as our sauiour testifieth in the gospell : and so are the heauenly powers also called , as seemeth by that place of the psalme : god standeth in the assembly of the gods . &c. thirdly and ( not abusiuely but ) falsely , the deuills are called gods also . all the gods of the heathen , are deuills . origen , in cantie . this last question augustine taketh from the seauenty , for hierome translateth it from the hebrew , idols , and not diuells . psa . . ( e ) the greeke . ] where wee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is this superfluously added of augustine , for many philosophers , and many nations both held and honored the sunne onely for god , and referred the power of all the rest vnto it alone , macrob. ( f ) all that we do . ] our well doing benefiteth not god , nor betters him , so that there is nothing due vnto vs for being good : but wee our selues owe god for all , by whose grace it is that wee are good . ( g ) which worketh by . ] it is dead , and lacketh all the power , and vigour , when it proceedeth not in the workes of charity . a definition of a people , by which , both the romaines and other kingdomes may challenge themselues common-weales . chap. . bvt omit the former difinition of a people , and take this : a people is a multitude of reasonable creatures conioyned in a general communication of those things it respecteth : and them to discerne the state of the people , you must first consider what those things are . but what euer they bee , where there is a multitude of men , conioyned in a common fruition of what they respect , there , may fitly bee sayd to bee a people : the better that their respects are , the better are they them-selues , and other-wise , the worse . by this definition , rome had a people , and consequently a common-weale : what they embraced at the first , and what afterwards , what goodnesse they changed into bloudinesse , what concord they forsooke for seditions , confederacies and ciuill warres , history can testifie , and wee ( in part ) haue already related ? yet this doth not barre them the name of a people , nor their state of the stile of a common-wealth , as long as they beare this our last definition vnin-fringed . and what i haue sayd of them , i may say of the athenians , the greekes in generall , the egyptians , and the assirian babilonians , were there dominions great or little , and so of all nations in the world . for in the citty of the wicked , where god doth not gouerne and men obey , sacrificing vnto him alone , and consequently where the soule doth not rule the body , nor reason the passions , there generally wanteth the vertue of true iustice . that there can be no true vertue , where true religion wanteth . chap. . for though there be a seeming of these things , yet if the soule , and the reason serue not god , as he hath taught them how to serue him , they can neuer haue true dominion ouer the body , nor ouer the passions : for how can that soule haue any true meane of this decorum , that knoweth not god , nor serueth his greatnesse , but runneth a whoring with the vncleane and filthy deuills ? no , those things which shee seemes to account vertues , and thereby to sway her affects , if they bee not all referred vnto god , are indeed rather vices then vertues . for although some hold them to bee reall vertues , ( a ) when they are affected onely for their owne respect , and nothing else ; yet euen so they incurre vaine-glory , and so loose their true goodnesse . for as it is not of the flesh , but aboue the flesh , that animates the body . so it is not of man , but aboue man , which deifies the minde of man , yea , and of all the powers of the heauens . l. vives . when ( a ) they ] the stoikes held vertue to bee her owne price , content with it selfe , and to bee affected onely for it selfe . this is frequent in seneca , and in tullies stoicysmes , and plato seemes to confirme it . tully setts downe two things that are to be affected meerely for them-selues : perfection of internall goodnesse , and that good which is absolutely externall , as parents , children , friends , &c. these are truly deare vnto vs , in them-selues , but nothing so as the others are . de finib . lib. . it is a question in diuinity , whether the vertues are to bee desired meerely for them-selues . ambrose affirmeth it . in epist. ad galat. augustine denieth it . de trinit . lib. . peter lumbard holdes them both to bee worthy of loue in them-selues , and also to haue a necessary reference vnto eternall beatitude . but indeed , they are so bound vnto gods precepts , that hee that putteth not gods loue in the first place , cannot loue them at all . nor can hee so loue them for them-selues , that hee preferre them before god their author , and their founder , or equall the loue of them , with the loue of him : their nature is to lift the eyes of him that admireth them , vnto god , so that hee that seeketh for them-selues , is by them euen ledde and directed vnto him , the consummation vnto which they all doe tend . but saint augustine in this place , speaketh of the gentiles , whose vertues desiring externall rewardes , were held base and ignominious : but if they kept them-selues , content with their owne sole fruition , then were they approoued . but this was the first steppe to arrogance , by reason that heereby they that had them , thought none so good as them-selues . the peace of gods enemies , vse-full to the piety of his friends as long as their earthly pilgrimage lasteth . chap. . wherefore , as the soule is the fleshes life , so is god the beatitude of man , as the hebrewes holy writte affirmeth ( a ) blessed is the people whose god is the lord : wretched then are they that are strangers to that god , and yet 〈◊〉 those a kinde of allowable peace , but that they shall not haue for euer , because they vsed it not well when they had it . but that they should haue it 〈◊〉 this life is for our good also : because that during our commixtion with babilon , wee our selues make vse of her peace , and faith doth free the people of god at length out of her , yet so , as in the meane time wee liue as pilgrims in her . and therefore the apostle admonished the church , to pray for the kings and potentates of that earthly citty , adding this reason ; that wee may lead a quiet life in all godlinesse and ( b ) charity . and the prophet hieremy , fore-telling the captiuitie of gods ancient people commanding them ( from the lord ) to goe peaceably and paciently to babilon , aduised them also to pray , saying , for in her peace , shall be your peace , meaning that temporall peace which is common both to good and bad . l. vives . blessed ( a ) is ] psal. . . where the prophet hauing reckoned vp all the goods of fortune , children , wealth , peace , prosperitie , and all in aboundance , at length hee concludeth thus : [ they haue sayd ] blessed are the people that bee so : yea , [ but ] blessed are the people whose god is the lord. ( b ) charity ] in the apostle , it is honesty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the peace of gods seruants , the fulnesse whereof , it is impossible in this life , to comprehend . chap. . bvt as for our proper peace , we haue it double with god : heere below by faith , and here-after aboue ( a ) by sight . but all the peace we haue here , bee it publike , or peculiar , is rather a solace to our misery , then any assurance of our felicity . and for our righteousnesse , although it be truly such , because the end is the true good where-vnto it is referred , yet as long as we liue here , it consisteth ( b ) rather of sinnes remission , then of vertues perfection , witnesse that prayer which all gods pilgrims vse ▪ and euery member of his holy citty , crying dayly vnto him ; forgiue vs our trespasses , as wee forgiue them that trespasse against vs. ( c ) nor doth this prayer benefite them whose faith , wanting workes , is dead , but them whose faith worketh by loue : for , because our reason though it be subiect vnto god yet as long as it is in the corruptible body , which burdeneth the soule , cannot haue the affects vnder perfect obedience , therefore the iustest man stands in neede of this prayer . for though that reason haue the conquest , it is not without combat . and still one touch of infirmity or other , creepeth vpon the best conquerour , euen when he hopes that he holds all viciousnesse vnder , making him fall either by some vaine word , or some inordinate thought , if it bring him not vnto actuall errour . and therefore as long as we ouer-rule sinne , our peace is imperfect : because both the affects not as yet conquered , are subdued by a dangerous conflict , and they that are vnder already , doe deny vs all securitie , and keepe vs dooing in a continuall and carefull command . so then , in all these temptations ( whereof god said in a word : ( d ) is not the life of man a temptation vpon earth ? ) who dare say hee liueth so , as hee need not say to god , forgiue vs our trespasses ? none but a proud soule . nor is he mighty , but madly vain-glorious , that in his owne righteousnesse will resist him , who giueth grace to the humble , where-vpon it is written , god resisteth the proud , and giueth grace to the humble . mans iustice therefore is this : to haue god his lord , and him-selfe his subiect , his soule maister ouer his body , and his reason ouer sinne , eyther by subduing it or resisting it : and to intreate god both for his grace for merite , and his pardon for sinne , and lastly to be gratefull for all his bestowed graces . but in that final peace vnto which all mans peace and righteousnesse on earth hath reference , immortality and incorruption doe so refine nature from viciousnesse , that there wee shall haue no need of reason to rule ouer sinne , for there shall bee no sinne at all there , but god shall rule man , and the soule the body : obedience shall there bee as pleasant and easie , as the state of them that liue shal be glorious , and happy . and this shall all haue vnto all eternity , and shal be sure to haue it so , and therefore the blessednesse of this peace , or the peace of this blessednesse , shall be the fulnesse and perfection of all goodnesse . l. vives . by ( a ) sight ] being then , face to face with god. ( b ) rather of sinnes ] for the greatest part of our goodnesse is not our well doing , but gods remission of our sinnes . ( c ) nor doth this ] for as a medecine , otherwise holesome ) cannot benefit a dead body : so this parcell of praier can doe him as little good that saith it , if in the meane while hee bee not friends with his brother . ( d ) is not mans ] our vulgar translation is . is there not an appointed time for man vpon earth , but saint aug. followes the lxx . as he vseth . to liue ( sayth seneca ) is to wage continuall warre . so that those that are tossed vppe and downe in difficulties , and aduenture vpon the roughest dangers , are valourous men , and captaines of the campe : whereas those that sit at rest whilest others take paines , are tender turtles , and buy their quiet with disgrace . the end of the wicked . chap. . bvt on the other side , they that are not of this society , are desteined to eternall misery , called the second death , because there , euen the soule , being depriued of god , seemeth not to liue , much lesse the body , bound in euerlasting torments . and therefore , this second death shal be so much the more cruell , in that it shall neuer haue end . but seeing warre is the contrary of peace , as misery is vnto blisse , and death to life , it is a question what kinde of warre shall reigne as then amongst the wicked , to answere and oppose the peace of the godly . but marke only the hurt of war , & it is plainly apparant to be nothing but the aduerse dispose , and contentious conflict of things betweene themselues . what then can be worse then that , where the will is such a foe to the passion , & the passion to the will , that they are for euer in-suppressible , and ir-reconcileable ? and where nature , and paine shall hold an eternall conflict , and yet the one neuer maister the other ? in our conflicts here on earth , either the paine is victor , and so death expelleth sence of it , or nature conquers , and expells the paine . but there , paine shall afflict eternally , and nature shall suffer eternally , both enduring to the continuance of the inflicted punishment . but seeing that the good , and the badde , are in that great iudgement to passe vnto those ends , the one to bee sought for , and the other to bee fled from : by gods permission and assistance i will in the next booke following , haue a little discourse of that last day , and that terrible i●…gement . finis lib. . the contents of the twentith booke of the city of god. . gods i●…dgments continually effected : his last iudgement the proper subiect of this booke following . . the change of humaine estates , ordered by gods vnsearcheable iudgements . . salomons disputation in eclesiastes , concerning those goods , which both the iust , and vniust doe share in . . the authors resolution , in this dicourse of the iudgement , to produce the testimonies of the new testament first , and then of the old. . places of scripture proouing that there shal be a day of iudgment at the worlds end . . what the first resurrection is , and what the second . . of the two resurrections ; what may bee thought of the thousand yeares mentioned in saint iohns reuelation . . of the binding and loosing of the deuill . . what is meant by christs raigning a thousand yeare with the saints , and the difference betweene that , and his eternall reigne . . an answere to the obiection of some , affirming that resurrection is proper to the body only and not to the soule . . of gog and magog , whom the deuill ( at the worlds end ) shall stirre vp against the church of god. . whether the fire falling from heauen , and deuouring them , imply the last torments of the wicked . . whether it bee a thousand yeares vntill the persecution vnder antechrist . . sathan and his followers condemned : a recapitulation of the resurrection , and the last iudgement . . of the dead , whom the sea , and death , & hell , shall giue vp to iudgement . . of the new heauen and the new earth . . of the glorification of the church , after death , for euer . . saint peters doctrine of the resurrection of the dead . . saint pauls words to the thessalonians ▪ of the manifestation of antechrist , whose times shall immediatly fore-run the day of the lord . . saint pauls doctrine of the resurrection of the dead . . esaias his doctrine concerning the iudgment and resurrection . . how the saints shall goe forth to see the paines of the wicked . daniels prophecy of antichrist ; of the iudgment , and of the kingdome of the saints . . dauids prophecies of the worlds end , & the last iudgment . . malachies prophecy of the iudgement , and of such as are to be purged by fire . . of the saints offrings , which god shall accept of , as in the old time , and the years before . . of the separation of the good from the bad ▪ in the end of the last iudgement . . moyses law to be spiritually vnderstood , for feare of dangerous error . . helias his comming to conuert the iewes before the iudgment . . that it is not euident in the old testament , in such places as say , god shall iudge : that it shal be in the person of christ , but onely by some of the testimonies , where the lord god speaketh . finis . the tvventith booke of the cittie of god : written by saint augustine bishop of hippo , vnto marcellinus . gods iudgements continually effected : his last iudgement the proper subiect of this booke following . chap. . being now to discourse of the day of gods last iudgement , against the faithlesse , and the wicked , wee must lay downe holy scriptures first , for the foundation of our following structure : which some beleeue not , but oppose them with fond and friuolous arguments , wresting them either quite , vnto another purpose , or vtterly denying them to containe any thing diuine . for i doe not thinke that man liueth , who vnderstanding them as they are spoken , and beleeuing that god inspired them into sanctified men , will not giue his full assent vnto what they auerre , but hee must needes professe as much , bee he neuer so ashamed or afraid to auouch it , or neuer so obstinate that he would conceale it , and study to defend mere and knowne falshood against it . wherefore , the whole church beleeueth , and professeth , that christ is to come from heauen to iudge both the quicke and the dead , and this wee call the day of gods iudgement , the last time of all : for how many daies this iudgement will hold , wee know not , but the scripture vseth daie for time , verie often , as none that vseth to reade it but well discerneth it . and wee , when we speake of this daie doe adde last , the last daie , because that god doth iudge at this present and hath done euer since hee set man forth of paradice , and chased our first parents from the tree of life for their offences , nay from the time that hee cast out the transgressing angells , whose enuious prince doth all that hee canne now to ruine the soules of men . it is his iudgement that both men and deuills doe liue in such miseries and perturbations in ayre and earth , fraught with nothing but euills and errors . and if no man had offended , it had beene his good iudgement that man and all reasonable creatures had liued in perfect beatitude and eternall coherence with the lord their god. so that he iudgeth not onely men , and deuills , vnto misery , in generall , but hee censureth euery perticular soule for the workes it hath performed out of freedome of will. for the deuills pray that they may not bee tormented , neither doth god vniustly either in sparing them or punnishing them . and man , some-times in publike , but continually in secret , feeleth the hand of almightie god , punnishing him for his trespasses and misdeedes , either in this life , or in the next : though no man canne doe well ▪ without the helpe of god , nor any diuill can doe hurt , without his iust permission . for as the apostle sayth : is there vnrighteousnesse in god ? god forbid : and in another place . vnsearcheable are his iudgements , and his waies past finding out . i intend not therefore in this booke to meddle with gods ordinary daylie iudgements , or with those at first , but with that great and last iudgement of his , ( by his gratious permission ) when christ shall come from heauen , to iudge both the quicke ▪ and the dead , for that is properly called the iudgement-day : because ( a ) there shal bee no place for ignorant complaint , vpon the happinesse of the bad and the misery of the good . the true and perfect felicity in that day shal be assured onely to the good , and eternall torment shall then shew it selfe as an euerlasting inheritance onely for the euill . l. vives . there ( a ) shal be no place for ] in this life , many men stumble at the good fortunes and prosperity of the badde , and the sad misfortunes of the good ; they that know not that fortunes goods are no goods at all , ( as the wicked doe beleeue they are ) doe wonder at this . but indeede , the wicked neuer enioy true good , nor doth true euill euer befall the good . for the names of goods and euills , that are giuen to those things that these men admire , are in farre other respect then they are aware of , and that makes ▪ their fond iudgements condemne the ordering of things . but at the last iudgement of christ , where the truth of good and bad shall appeare , then shall good fall onely to the righteous , and bad to the wicked : and this shal be there , vniuersally acknowledged . the change of humane estates , ordered by gods vnsearcheable iudgements . chap. . bvt here on earth , the euills , endured by the good men instruct vs to endure them with pacience , and the goods enioyed by the wicked , aduise vs not to affect them with immoderation . thus in the things where gods iudgements are not to bee discouered , his counsell is not to bee neglected . wee know not why god maketh this bad man ritch , and that good man poore : that hee should haue ioy whose deserts wee hold worthier of paines , and hee paynes , whose good life wee imagine to merite content : that the iudges corruption or testimonies falsenesse should send the innocent away condemned , much more vn-cleared ; and the iniurious foe should depart , reuenged , much more vnpunished : that the wicked man should liue sound , 〈◊〉 the godly lie bedde-ridde : that lusty youthes should turne theeues , and those that neuer did hurt in worde , bee plagued with extremity of sicknesse ▪ that silly infantes , of good vse in the world , should bee cut off by vntime●… 〈◊〉 , while they that seeme vnworthie euer to haue beene borne , attaine long 〈◊〉 happie life : that the guilty should be honoured , and the godlie oppressed , and such like as these ; oh who can stand to collect or recount them ! these now ▪ albeit they kept this seemingly absurd order continually , that in 〈◊〉 whole life ( wherein as the prophet saith in the psalme , man is like to 〈◊〉 , and his daies like a shadow that vanisheth ) the wicked alone should pos●… those temporall goods , and the good onelie suffer euills , yet might this 〈◊〉 referred to gods iust iudgements , yea euen to his mercies : that such 〈◊〉 ●…ught not for eternall felicitie , might either for their malice , bee iustly 〈◊〉 by this transitory happinesse , or by gods mercie bee a comfort vnto the good , and that they beeing not to loose the blisse eternall , might for 〈◊〉 while bee excercised by crosses temporall , either for the correction of 〈◊〉 , or ( a ) augmentation of their vertues . 〈◊〉 now , seeing that not onely the good are afflicted , and the badde ex●… ( which seemes iniustice ) but the good also often enioy good , and the 〈◊〉 , euill ; this prooues gods iudgements more inscrutable , and his 〈◊〉 more vnsearcheable . although then wee see no cause why god ●…ld doe thus or thus ; hee in whome is all wisdome , and iustice , and no ●…nesse , nor rashnesse , nor iniustice : yet heere wee learne that wee may 〈◊〉 esteeme much of those goods , or misfortunes , which wee see the badde share with the righteous . but to seeke the good , peculiar to the one , and to a●… the euill reserued for the other . and when we come to that great iudgement , properly called the day of doome , 〈◊〉 〈◊〉 consummation of time ; there we shall not onely see all things apparant , but ●…ledge all the iudgements of god from the first to the last , to bee firme●…●…ded vpon iustice . and there wee shall learne , and know this also , why 〈◊〉 iudgements are generally incomprehensible vnto vs , and how iust his ●…nts are in that point also : although already indeede it is manifest vnto ●…full , that wee are iustly , as yet , ignorant in them all , or at least in the 〈◊〉 them . l. vives . 〈◊〉 augmentation ] that vertue might haue meanes to exercise her powers , for shee 〈◊〉 ●…ction , and leauing that , shee languisheth , nay euen perisheth , as fire doth , which 〈◊〉 ●…ell to worke vpon , dieth . but practise her vpon obiects of aduerse fortune , and she 〈◊〉 out her owne perfection . salomons disputation in ecclesiastes , concerning those goods which both the iust and the vniust doe share in . chap. . 〈◊〉 , the wisest king that euer reigned ouer israel , beginneth his booke cal●… ( a ) ecclesiastes , ( which the iewes themselues hold for canonicall ) in this 〈◊〉 : ( b ) vanity of vanities , all is vanity . what remaineth vnto man of all ●…uells which hee suffereth vnder the sunne ? vnto which , hee annex●… tormentes and tribulations of this declining worlde , and the short ●…ift courses of time , wherein nothing is firme , nothing constant . 〈◊〉 vanitie of althings vnder the sunne , hee bewayleth this also 〈◊〉 , that seeing ( c ) there is more profitte in wisdome then in follie , 〈◊〉 light is more excellent then darkenesse : and seeing the wise-mans eyes , are in his head , when the foole wallketh in darkenesse , yet , that one condition , one estate , should befall them both as touching this vaine and transitory life : meaning hereby , that they were both a like exposed to those euills that good men and bad do some-times both a like endure . hee saith further , that the good shall suffer as the bad do : and the bad shall enioy goods , as the good do ; in these words : there is a vanity which is done vpon the earth , that there bee righteous men to whome it commeth according to the worke of the wicked , and there bee wicked men to whome it commeth according to the worke of the iust : i thought also that this is vanity . in discouery of this vanity , the wise man wrote al this whole worke , for no other cause but that wee might discerne that life which is not vanity vnder the sunne , but truth , vnder him that made the sunne . but as ( d ) touching this worldly vanity , is it not gods iust iudgement that man being made like it , should vanish also like it ? yet in these his daies of vanity , there is much betweene the obeying , and the opposing of truth : and betweene partaking and neglecting of godlinesse and goodnesse ? but this is not in respect of attayning or auoyding any terrestriall goods or euills , but of the great future iudgment , which shall distribute goods , to the good , and euils to the euil to remaine with them for euer . finally the said wise king concludeth his booke thus : feare god and keepe his commandements , for this is the whole ( duty ) of man , for god will bring euery worke vnto iudgment ( e ) of euery dispisedman , be it good or be it euill , how can wee haue an instruction more briefe , more true , or more wholesome ? feare god ( saith he ) and keepe his commandements for this is the whole ( duty ) of man , for he that doth this , is full man , and he that doth it not , is in accompt , nothing , because he is not reformed according to the image of truth , but sticketh still in the shape of vanity : for god will bring euery worke , that is euery act of man in this life , vnto iudgement , be it good or euill , yea the workes of euery dispised man , of euery contemptible person that seemeth not t●… be noted at all , god seeth him , and despiseth him not , neither ouer-passeth him in his iudgement . l. vives . ecclesiastes ( a ) . ] or the preacher . many of the hebrewes say that salomon wrot this in the time of his repentance for the wicked course that he had runne . others say that he fore-saw the diuision of his kingdome vnder his sonne rehoboam , and therefore wrote it , in contempt of the worlds vnstable vanity ( b ) uanity of . ] so the seauenty read it , but other read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , smoke of fumes , hierome ( c ) there is more . ] wisdome and folly are as much opposed as light and darkenesse . ( d ) touching this . ] but that god instructeth our vnderstanding in this vanity , it would vanish away , and come to nought , conceyuing falshood for truth ; and lying all consumed with putrifiing sinne , at length like a fume it would exhale a way vnto che second death . ( e ) of euery despised man. ] our translations read it ; with euery secret thing hierome hath it , pro omni errato . the authors resolution in this discourse of the iudgement , to produce the testimonies of the new-testament first , and then of the old . chap. . the testimonies of holy scriptures by which i meane to proue this last iudgement of god , must bee first of all taken out of the new-testament , and then out of the old. for though the later bee the more ancient , yet the former are more worthie , as beeing the true contents of the later . the former then shall proceed first , and they shal be backt by the later . these , that is , the old ones , the law and the prophets afford vs , the former , ( the new ones ) the gospells , and the writings of the apostles . now the apostle saith ; by the law commeth the knowledge of sinne . but now is the righteousnesse of god made manifest without the law , hauing witnesse of the law and the prophets , to wit , the righteousnesse of god , by the faith of iesvs christ vnto all and vpon al that beleeue . this righteousnesse of god belongeth vnto the new testament , and hath confirmation from the old , namely the law and the prophets . wee must therefore first of all propound the cause , and then produce the confirmations , for christ himselfe so ordered it , saying : euery scribe which is taught vnto the kingdome of heauen is like vnto an housholder which bringeth out of his treasury things both new and old . he saith not , both and new , but if hee had not respected the order of dignity more then of antiquity , he would haue done so , and not as he did . places of scripture prouing that there shal be a daie of iudgement at the worlds end . chap. . ovr sauiour therefore , condeming the citties , whom his great miracles did not induce vnto faith , and preferring aliens before them ; telleth them this , isay vnto you , it shal be easier for tyrus ( a ) and sydon at the day of iudgement then for you . and by and by after , vnto another cittie : isay vnto you , that it shal be easier for them of the land of sodome , in the daie of iudgement then for thee . here is a plaine prediction of such a day . againe : the men of niniuie ( saith hee ) shall arise in iudgement with this generation , and condemne it , &c. the queene of the south shall rise in iudgement with this generation , and shall condemne it , &c. heere wee learne two things . that there shal be a iudgement . that it shal be when the dead doe arise againe . for our sauiour speaking of the niniuites , and of the queene of the south , speaketh of them that were dead long before . now ( b ) hee sayd not , shall condemne , as if they were to bee the iudges , but that their comparison with the afore-said generation shall iustly procure the iudges condemning sentence . againe , speaking of the present commixtion of the good and bad , and their future seperation , in the day of iudgement , hee vseth a simily of the sowne wheate , and the tares , sowne afterwards amongst it , which hee expoundeth vnto his disciples . hee that soweth the good seed is the sonne of man : the field is the world : the good seed they are the children of the kingdome : the tares are the children of the wicked , the enemy that soweth that is the deuill : the haruest is the end of the world , and the reapers bee the angells . as then the tares are gathered and burned in the fire , so shall it bee in the ende of this worlde : the sonne of man shall send forth his angells and they shall gather out of his kingdome all things that offend , and they which doe iniquity , and shall cast them into a furnace of fire : there shal be weeping and gnashing of teeth . then shall the iust men shine as the sunne in the kingdome of their father . hee that hath eares to heare , let him heare . hee nameth not the iudgement day heere : but hee expresseth it farre more plainely by the effects , and promiseth it to befall at the end of the world . furthermore ; hee saith to his disciples ; verely i say vnto you , that when the sonne of man shall sit in the throne of his maiesty , then yee which followed mee in their regeneration , shall sit also vpon twelue thrones and iudge the twelue tribes of israell . here wee see that christ shall bee iudge , together with his apostles . wherevpon hee sayd vnto the iewes in another place : if i through beelzebub cast out deuills , by whom doe your children cast them out ? therefore they shal be your iudges . but now , in that he speaketh of twelue thrones , we may not imagine that he , and one twelue more with him shal be the worlds iudges . the number of twelue , includeth the whole number of the iudges , by reason of the two parts of seauen , which number signifieth the totall , and the vniuerse : which two parts , foure and three multiplied either by other , make vp twelue , three times foure , or foure times three , is twelue . ( besides others reasons why twelue is vsed in these words of our sauiour , ) . otherwise , mathias hauing iudas his place , saint paul should haue no place left him to sit as iudge in , though hee tooke more paines then them all : but that hee belongeth vnto the number of the iudges , his owne wordes doe proue : know yee not that we shall iudge the angells ? the reason of their iudgements also is included in the number of twelue . for christ in saying , to iudge the twelue tribes of israel , excludeth neither the tribe of leui , which was the thirteenth , nor all the other nations besides israell , from vnder-going this iudgement . now whereas hee saith , in the regeneration heereby assuredlie hee meanes the resurrection of the dead . for our flesh shal be regenerate by incorruption , as our soule is by faith . i omit many things that might concerne this great daie , because inquiry may rather make them seeme ambiguous , or belonging vnto other purpose then this : as either vnto christs dayly comming vnto his church in his members , vnto each in perticular , or vnto the destruction of the earthly ierusalem , because our sauiour speaking of that , vseth the same phrase that hee vseth concerning the end of the world , and the last iudgement , so that wee can scarcely distinguish them but by conferring the three euangelists , mathew , marke , and luke , together , in their places touching this point . for one hath it some-what difficult , and another , more apparant , the one explayning the intent of the other . and those places haue i conferred together in one of mine epistles vnto hesychius , ( of blessed memory ) bishoppe of salon , the epistle is intituled , de fine seculi , of the worldes ende . so that ▪ i will in this place , relate onely that place of saint mathew , where christ ( the last iudge , beeing then present ) shall seperate the good from the badde . it is thus . when the sonne of man commeth in his glory , and all the holy angells with him , then shal he sit vpon the throne of his glorie , and before him shal be gathered all nations , and he shall seperate them one from another as a sheepheard seperateth the sheepe from the goates , and hee shall set the sheepe on his right hand , and the goates on his left . then shall the king say to them on his right hand : come yee blessed of my father inherite yee the kingdome prepared for you from the foundations of the worlde . for i was an hungered , and you gaue mee meate ; i thirsted , and you gaue mee drinke , i was a stranger , and you lodged m●… : i was naked , and yee cloathed mee , i was sicke and yee visited mee , i was in prison and yee came vnto mee . then shall the righteous answere him saying ; lord when saw wee thee an hungred and fedde thee , or a thirst , and gaue thee drinke , &c. and the king shall answere , and say vnto them , verely i say vnto you in asmuch as yee haue done it vnto one of the least of these my bretheren , yee haue done it vnto mee . then shall hee say vnto them on the left hand ; depart from mee yee cursed into euerlasting fire which is prepared for the deuill and his angells : for i was an hungered and yee ga●…e mee no meate : i thirsted , and yee gaue mee no drinke , &c. then shall they also answere him saying : lord when sawe wee thee hungery , or a thirst , or a stranger ; or naked , or in prison , or sicke , and did not minister vnto thee ? then shall hee answere them , and saie , verelie i saie vnto you in asmuch as yee did it not vnto one of the least of these , yee did it not vnto mee . and these sh●…ll goe into euerlasting fire , and the righteous into life eternall . now iohn the euangelist sheweth plainely that christ fore-told this iudgement to bee at the resurrection . for hauing sayd , the father iudgeth no man , but hath committed all iudgement vnto the sonne ; because all men should honour the sonne as they honour the father , hee that honoureth not the sonne , the s●…e honoureth not the father that sent him : hee addeth forth-with . verelie , verelie i say vnto you , hee that heareth my worde and belee●…eth in him that sent mee , hath euerlasting life , and shall not come into ( c ) iudgement , but shall passe from death to life . behold , heere hee 〈◊〉 directly that the faithfull shall not bee iudged . how then shall they by his iudgement bee seuered from the faithlesse , vnlesse iudgement bee vsed heere for condemnation ? for that is the iudgement into which , they that heare his word and beleeue in him that sent him , shall neuer enter . l. vives . tyrus ( a ) and sydon ] two citties on the coast of phoenicia , [ called now , suri , and sai●… postell niger . ( b ) hee sayd not ] the accusers of the guilty persons are sayd to condemne him , aswell as the iudges . ( c ) iudgement but shall passe ] our translation readeth it , condemnation , but hath passed , hierome readeth it , transiet . what the first resurrection is , and what the second . chap. . then hee proceedeth , in these words : verely ▪ verelie i say vnto you , the houre shall come , and now is , when the dead shall heare the voyce of the sonne of god , and they that heare it shall liue . for as the father hath life in himselfe , so likewise hath ●…ee giuen vnto the sonne to haue life in himselfe . hee doth not speake as yet of the second resurrection , of that of the bodies , which is to come , but of the first resurrection , which is now . for to distinguish these two hee sayth , the houre shall come , and now is : now this is the soules resurrection , not the bodies ; for the soules haue their deaths in sinne , as the bodies haue in nature ; and therein were they dead , of whome our sauiour sayd , let the dead bury the dead , to witte let the dead in soule , bury the dead in bodie . so then these wordes , the houre shall come and now is , when the dead shall heare the voice of the sonne of god , and they that heare it , shall liue . they that heare it , that is , they that obey it , beleeue it , and remaine in it . hee maketh no distinction heere , betweene good and euill , none at all . for it is good for all to heare his voice , and thereby to passe out of the death of sinne and impiety , vnto life and eternity . of this death in sinne the apostle speaketh , in these wordes : if one bee dead for all , then were all dead , and hee died for all , that they which liue , should not hence-forth liue vnto themselues , but vnto him which died for them and rose againe . thus then , all were dead , in sinne , none excepted , either in originall sinne , or in actuall : either by being ignorant of good , or by knowing good and not performing it : and for all these dead soules , one liuing son came , and died ; liuing , that is , one without all sinne , that such as get life by hauing their sinnes remitted , should no more liue vnto themselues , but vnto him that suffered for all our sinnes , and rose againe for all our iustifications , that wee which beleeue vpon the iustifier of the wicked , beeing iustified out of wickednesse , and raysed ( as it were ) from death to life , nay bee assured to belong vnto the first resurrection , that now is . for none but such as are heires of eternall blisse , haue any part in this first resurrection : but the second , is common both ●…o the blessed and the wretched . the first is mercies resurrection : the second , iudgements . and therefore the psalme saith : i will sing mercie and iudgement vnto thee o lord ! with this iudgement the euangelist proceedeth , thus : an●… hath giuen him power also to execute iudgement , in that hee is the sonne of man. loe heere now , in that flesh , wherein hee was iudged , shall hee come to bee the whole worldes iudge . for these wordes , in that hee is the sonne of man , haue a direct ayme at this . and then hee addeth this : maruell not at this , for the houre shall come in the which , all that are in the graues shall heare his voice ; and they shall come forth , which haue done good , vnto the resurrection of life ; but they that haue done euill vnto the resurrection of iudgement . this is that iudgement which hee put before , for condemnation , when hee sayd , hee that heareth my worde , &c. shall not come into iudgement , but shall passe from death to life , that is , hee belongs to the first resurrection , and that belongeth to life , so that hee shall not come into condemnation , which hee vnderstandeth by the worde iudgement in this last place , vnto the resurrection of iudgement . oh rise then in the first resurrection all you that will not perish in the the second . for the houre will come , and now is , when the dead shall heare the voice of the sonne of god , and they that heare it shall liue : that is , they shall not come into condemnation , which is called the second death : vnto which they shall all bee cast head-long after the second resurrection , that arise not in the first . for the houre will come : ( hee saith not that houre is now , because it shal be in the worldes end ) in the which all that are in the graues shall heare his voice , and shall come forth : but hee saith not heare as hee sayd before , and they that heare it , shall liue : for they shall not liue all in blisse , which is onely to bee called life , because it is the true life . yet must they haue some life , otherwise they could neither heare nor arise in their quickned flesh . ) and why they shall not all liue ? hee giueth this subsequent reason . they that haue done good shal come forth vnto the resurrection of life : and these only are they that shall liue ▪ they that haue done euill , vnto the resurrection of condemnation , and these ( god wot ) shall not liue , for they shall die the second death . in liuing badlie they haue done badly , and in refusing to rise in the first resurrection they haue liued badly , or , at least in not continuing their resurrection vnto the consummation . so then , as there are two regenerations , one in faith by baptisme , and another in the flesh , by incorruption ; so are there two resurrections , the first ( that is now ) of the soule , preuenting the second death . the later ( future ) of the bodie , sending some into the second death , and other some into the life that despiseth and excludeth all death whatsoeuer . of the two resurrections : what may bee thought of the thousand years mentioned in saint iohns reuelation . chap. . saint iohn the euangelist in his reuelation speaketh of these two resurrections in such darke manner , as some of our diuines , exceeding their owne ignorance in the first , doe wrest it vnto diuers ridiculous interpretations . his words are these . and i sawe an angell come downe from heauen hauing the keye of the bottomlesse pitte , and a great chaine in his hand , and hee tooke that dragon , that old serpent which is the deuill and sathan , and bound him a thousand yeares , ●…d hee cast him into the bottomlesse pitte , and shut him vppe , and sealed the dores vpon him , that hee should deceiue the people no more , till the thousand yeares were fulfilled . for after hee must bee loosed for a little season . and i saw seates , and they set vpon them , and iudgement was giuen vnto them , and i saw the soules of them which were slaine for the testimonie of iesvs , and for the worde of god , and worshipped not the beast , nor his image , neither had taken his marke vpon their fore-heads , or on their handes : and they liued and reigned with christ a thousand yeares . but the rest of the dead men shall not liue againe vntill the thousand yeares be finished : this 〈◊〉 the first resurrection . blessed and holy is hee that hath his part in the first resurrection , for on such the second death hath no power , but they shall be the priests of god and of christ , and reigne with him a thousand yeares . the chiefest reason that mooued many to thinke that this place implied a corporall resurrection , was drawne from ( a ) the thousand yeares , as if the saints should haue a continuall sabboth enduring so long , to wit , a thousand yeares vacation after the sixe thousand of trouble , beginning at mans creation and expulsion out of paradise into the sorrowes of mortalitie , that ●…ce it is written , one daie is with the lord as a thousand yeares , and a thous●…d yeares as one daie , therefore sixe thousand yeares beeing finished , ( as the sixe daies ) the seauenth should follow , for the time of sabbath , and last a thousand yeares also , all the saints rising corporallie from the dead to ●…elebrate it . this opinion were tolerable , if it proposed onely spirituall deights vn●…o the saints during this space ( wee were once of the same opinion our selues ▪ ; but seeing the auouchers heereof affirme that the saints after this resurrection shall doe nothing but reuell in fleshly banquettes , where ( b ) the cheere shall exceed both modesty and measure , this is grosse , and fitte for none but carnall men to beleeue . but they that are really and truely spirituall , doe call those opinionists , ( c ) chiliasts ; the worde is greeke , and many bee interpreted , millenaryes , or thousand-yere-ists . to confute them , heere is no place , let vs rather take the texts true sence along with vs. our lord iesvs christ saith : no man can enter into 〈◊〉 strong mans house , and take away his goods , vnlesse hee first binde the strong man , and then spoyle his house : meaning by this strong man , the deuill , because hee alone was able to hold man-kinde in captiuity : and meaning by the goods hee would take away , his future faithfull , whome the deuill held as his owne in diuers sinnes and impieties . that this stong-man therefore might bee bound , the apostle sawe the angell comming downe from heauen , hauing the keye of the bottomlesse pitte , and a great chaine in his hand : and hee tooke , ( sayth hee ) the dragon that olde serpent , which is , the deuill and sathan and bound him a thousand yeares , that is , restrayned him from seducing or with-holding them that were to bee set free . the thousand yeares , i thinke may bee taken two waies , either for that this shall fall out in the last thousand , that is , ( d ) on the sixth daie of the workes continuance , and then the sabboth of the saints should follow , which shall haue no night , and bring them blessednesse which hath no end : so that thus the apostle may call the last part of the current thousand ( which make the sixth daie ) a thousand yeares , vsing the part for the whole : or else a thousand yeares is put for eternity , noting the plenitude of time , by a number most perfect . for a thousand , is the solid quadrate of tenne : tenne times tenne , is one hundered , and this is a quadrate , but it is but a plaine one . but to produce the solide , multiply ten , by a hundered , and there ariseth one thousand . now if an hundered bee some-times vsed for perfection , as wee see it is in christs wordes concerning him that should leaue all and follow him , saying : hee shall receiue an hundered-fold more ; ( which the apostle seemeth to expound , saying , as hauing nothing and yet possessings althings , for hee had sayd before , vnto a faithfull man the whole worlde is his ritches ) why then may not one thousand , bee put for consummation , the rather , in that it is the most solide square that can bee drawne from tenne ? and therefore wee interprete that place of the psalme , hee hath alway remembered his couenant and promise that hee made to a thousand generations , by taking a thousand , for all in generall . on. and ●…ee cast him into the bottomlesse pitte , hee cast the deuills into that pitte that is , the multitude of the wicked , whose malice vnto gods church is bottomlesse , and their hearts a depth of enuie against it : hee cast him into this pitte , not that hee was not there before , but because the deuill beeing shut from amongst the godly , holds faster possession of the wicked : for hee is a most sure hold of the deuills , that is not onelie cast out from gods seruants , but pursues them also with a causelesse hate : forward . and shut him vppe , and sealed the dore vpon him , that hee should deceiue the people no more till the thousand yeares were expired , he sealed , that is , his will was to keepe it vnknowne , who belonged to the diuell , and who did not . for this is vnknowne vnto this world , for we know not whether he that standeth shall fall , or he that lieth along shall rise againe . but how-so-euer this bond restraineth him from tempting the nations that are gods selected , as he did before . for god chose them before the foundations of the world , meaning to take them out of the power of darkenesse , and set them in the kingdome of his sonnes glory , as the apostle saith . for who knoweth not the deuils dayly seducing and drawing of others vnto eternall torment , though they bee none of the predestinate ? nor is it wonder i●… the diuell subuert some of those who are euen regenerate in christ , and walke in his wayes . for god knoweth those that bee his , and the deuill cannot draw a soule of them vnto damnation . for this god knoweth , as knowing all things to come , not as one man seeth another , in presence , and cannot tell what shall be-come either of him hee seeth , or of him-selfe here-after . the diuell was therefore bound and locked vp , that hee should no more seduce the nations ( the churches members ) whom he had held in errour and impiety , before they were vnited vnto the church . it is not said , that hee should deceiue no man any more , but , that he should deceiue the people no more , whereby questionlesse hee meaneth the church . proceed : vntill the thousand yeares bee fulfilled , that is , either the remainder of the sixth day , ( the last thousand ) or the whole time that the world was to continue . nor may wee vnderstand the deuill so to bee barred from seducing , that at this time expired , hee should seduce those nations againe , whereof the church consisteth , and from which hee was forbidden before . but this place is like vnto that of the psalme , our eyes waite vpon the lord vntill hee haue mercy vpon vs , ( for the seruants of god take not their eyes from beholding , as soone as he hath mercy vpon them ) or else the order of the words is this , hee ●…t him vp , and sealed the doore vpon him vntill a thousand yeares were fulfilled , all that commeth betweene , namely , that he should not deceiue the people , hauing no necessary connexion here-vnto , but beeing to bee seuerally vnderstood , as if it were added afterwards , and so the sence runne thus : and he shut him vp , and sealed the dore vpon him vntill a thousand yeares were fulfilled , that hee should not seduce the people , that is , therefore hee shutte him vp so long , that he should seduce them no more . l. vives . from the ( a ) thousand ] iohns mention of a thousand yeares in this place , and christs words , i will not drinke hence-forth of the fruite of the vine , vntill that day that i drinke it new with you in my fathers kingdome , together with many prophecies touching christs kingdome in hierusalem , made some imagine that christ would returne into the world , raise the saints in their bodyes , and liue a thousand yeares heere on earth in all ioy , peace , and prosperitie , farre exceeding the golden age of the poets , or that of sybilla and esayas . the first author of this opinion was papias bishop of hierusalem , who liued in the apostles times . hee was seconded by irenaeus , apollinarius , tertullian ( lib. de fidelium , ) victorinus 〈◊〉 , & lactantius . ( diuin . instit. lib. . ) and although hierome deride and scoffe at this opinion in many places , yet in his fourth booke of his commentaries vpon hieremy , hee saith that hee dare not condemne it , because many holy martyrs and religious christians held it , so great an authority the person some-times giueth to the position , that we must vse great modesty in our dissention with them , and giue ▪ great reuerence to their godlynesse and grauity . i cannot beleeue that the saints held this opinion in that manner that cerinthus the heretique did , of whome wee read this in eusebius . cerinthus held that christ would haue an earthly kingdome in hierusalem , after the resurrection , where the saints should liue in all societie of humaine lusts and concupiscences . besides , against all truth of scripture , hee held that for a thousand yeares space this should hold , with reuells and mariage , and other works of corruption , onely to de●…iue the carnall minded person . dionisius disputing of s. iohns reuelation , and reciting some ancient traditions of the church , hath thus much concerning this man. cerinthus ( quoth he ) the author of the cerinthian heresie , delighted much in getting his sect authority by wresting of scripture . his heresie was , that christs kingdome should bee terrestriall and being giuen vp vnto lust and gluttony himselfe , he affirmed nothing but such things as those two affects taught him . that all should abound with banquets and belly-chere and ( for the more grace to his assertions ) that the feasts of the law should be renewed , and the offring of carnall sacrifices restored . irenaeus publisheth the secresie of this heresie in his first booke : they that would know it may finde it there . thus farre eusebius . hist. eccl. lib. . wherefore this was not papias his opinion , whose originall hierome would otherwise haue ascribed vnto cerinthus , who was more ancient then papias , a little , though both liued in one age : nor would iraeneus haue written against cerinthus , for he allowed of papias his opinion , neither did all the sects agree in one as touching this thousand yeares : but each one taught that which seemed likeliest vnto him-selfe , and no wonder , in so vaine a fiction . dionisius of alexandria ( as hierome affirmeth , in esai . lib. . ) wro●… an elegant worke in derision of these chiliasts , and there golden hierusalem , their reparation of the temple , their bloud of sacrifices , there sabbath , there circumsitions , there birth , there mariages , there banquets , there soueraignties , their warres , and tryumphs . &c. ( b ) the cheare shall exceed . ] so saith lactantius : the earth shall yeeld her greatest faecundity , and yeeld her plenty vntilled . the rockie mountaines shall sweate hony , the riuers shall runne wine , and the fountaines milke . ( to omit cerinthus his relations which are farre more odious . ( c ) chiliast . ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a thousand . ( d ) on the sixt day . ] there is a report that in the bookes of elias the prophet it was recorded that the world should last . yeares , . vnder vanity , vnto abraham , . vnder the law vnto christ. and . vnder christ , vnto the iudgement . this by the hebrewes account : for the lxx . haue aboue . yeares from adam to abraham . and in augustines time the world lackt not yeares of the full . so that now , our vulgar accoumpt is aboue . yeares . namely , from our sauiour , . whom eusebius and such as follow the lxx . affirme to haue beene borne in the yeare of the world . and somewhat more . therefore augustine saith that the later end of the . yeares , passed along in his time . and lactantius , who liued before augustine , vnder constantine , saith that in his time there was but . of the . yeares to runne . of the binding and loosing of the diuell . chap. . after that ( saith s. iohn ) he must be loosed for a season . well , although the diuell be bound and lockt vp that he should not seduce the church , shall hee therefore be looosed to seduce it ? god forbid . that church which god predestinated , and setled before the worlds foundation , whereof it is written , god knoweth those that be his , that , the deuill shall neuer seduce : and yet it shal be on earth euen at the time of his loosing , as it hath continued in successiue estate euer since it was first erected , for by and by after , hee saith that , the diuill shall bring his seduced nations in armes against it , whose number shal be as the sea sands : and they went vp ( saith hee ) vnto the plaine of the earth , and compassed the tents of the saints about , and the beloued citty , but fire came downe from god out of heauen , and deuoured them . and the deuill that deceiued them was cast into a lake of fire and brimstone , where the beast and the false prophets shal be tormented euen day and night for euermore . but this now belongeth to the last iudgment , which i thought good to recite , least some should suppose that the diuell being let loose againe for a season should either finde no church at all , or by his violence and seducements should subuert all he findeth . wherefore the diuells imprisonment during the whole time included in this booke ( that is from christs first comming to his last ) is not any particular restraint from seducing the church , because hee could not iniure the church were hee neuer so free : other-wise if his bondage were a set prohibition from seduction what were his freedome but a full permission to seduce ? which god forbid should euer be ! no his binding is an inhibition of his full power of tempration , which is the meanes of mans being seduced , either by his violence or his fraudulence . which if hee were suffered to practise in that long time of infirmity , hee would peruert and destroy the faith of many such soules as gods goodnesse will not suffer to bee cast downe . to auoyd this inconuenience , bound hee is ; and in the last and smallest remainder of time shall hee bee loosed : for wee read that hee shall rage in his greatest malice onely three yeares and sixe monethes , and hee shall hold warres with such foes as all his emnity shall neuer bee able either to conquere or iniure . but if hee were not let loose at all , his maleuolence should bee the lesse conspicuous , and the faithfulls pacience the lesse glorious ; briefly it would bee lesse apparant vnto how blessed an end god had made vse of his cursednesse , in not debarring him absolutely from tempting the saints ( though hee bee vtterly cast out from their inward man ) that they might reape a benefit from his badnesse : and in binding him firmely in the harts of such as vow them-selues his ●…ectators , least if his wicked enuy had the full scope , hee should enter in amongst the weaker members of the church , and by violence and subtilty together , deter and diswade them from their faith , their onely meane of saluation . now in the end , hee shal be loosed , that the citty of god may see what a potent aduersary she hath conquered by the grace of her sauiour and redeemer , vnto his eternall glory . o what are wee , and compare vs vnto the saints that shall liue to see this ! when such an enemy shall be let loose vnto them as we can scarcely resist although hee bee bound ! ( although no doubt but christ hath had some soldiors in these our times , who if they had liued in the times to come , would haue auoyded all the deuills trapps by their true discrete prudence ) or haue withstood them with vndanted pacience . ) this binding of the diuell began when the church began to spread from iudea into other regions , and lasteth yet , and shall do vntill his time bee expired : for men euen in these times do refuse the chaine wherein hee held them , infidelity , and turne vnto god , and shall do no doubt vnto the worlds end . and then is he bound in respect of euery priuate man , when the soule that was his vassall , cleareth her selfe of him , nor ceaseth his shutting vpon , when they dye wherein hee was shut : for the world shall haue a continuall succession of the haters of christianity , whilest the earth endureth , and in their hearts the diuell shall euer bee shut vp . but it may bee a doubt whether any one shall turne vnto god , during the space of his three yeares and an halfes raigne , for how can this stand good , how can a man enter into a strong mans house & spoyle his goods , exept he first bind the strongman , & then spoile his house , if he may do it when the strong man is loose ? this seemeth to proue directly that during that space , none shal be conuerted , but that the diuel shall haue a continuall fight with those that are in the faith already , of whome he may perhaps conquer some certaine number , but none of gods predestinate , not one . for it is not idle that iohn the author of this reuelation , saith in one of his epistles , concerning some apostatas , they went out from vs , but they were not of vs : for if they had beene of vs they would haue continued with vs. but what then shall become of the children ? for it is incredible , that the christians should haue no children during this space : or that if they had them , they would not see them baptized by one meanes or other . how then shall these bee taken from the deuill , the spoyle of whose house no man can attaine before he binde him ? so that it is more credible to auouche , that the church in that time shall neither want decrease nor augmentation , and that the parents in standing stifly for their childrens baptisme , ( together with others that shall but euen then become beleeuers ) shall beate the diuell back in his greatest liberty : that is , they shall both wittily obserue and warily auoyde his newest stratagems , and most secret vnderminings , and by that meanes keepe them-selues cleare of his mercylesse clutches . not-with-standing , that place of scripture , how can a man enter into a strong mans house , &c. is true , for all that : and according there-vnto , the order was , that the strong should first bee bound , and his goods taken from him out of all nations , to multiply the church in such sort , that by the true and faithfull vnderstanding of the prophecies that were to bee fulfilled , they might take away his goods from him when hee was in his greatest freedome : for as wee must confesse , that because iniquity increaseth , the loue of many shall bee colde , and that many of them that are not written in the booke of life shall fall before the force of the raging newly loosed deuill : so must wee consider what faithfull shall as then bee found on the earth , and how diuerse shall euen then flie to the bosome of the churche , by gods grace , and the scriptures plainnesse : wherein amongst other things , that very end which they see approching is presaged : and that they shall be both more firme in beleefe of what they reiected before , and also more strong to with-stand the greatest assault and sorest batteries . if this be so , his former binding left his good to all future spoile ▪ bee hee bound or loose , vnto which end , these words , how can a man enter into a strong mans house , &c. doe principally tend . what is meant by christs reigning a thousand yeares with the saints , and the difference betweene that and his eternall reigne . chap. . now doubtlesse whilst the diuel is thus bound , christ reigneth with his saints the same thousand yeares , vnderstood both after one manner , that is , all the time from his first comming , not including that kingdome whereof hee saith , co●…e you blessed of my father , inherite you the kingdome prepared for you : for if there were not another reigning of christ with the saints in another place , whereof him-selfe saith ; i am with you alway vnto the end of the world : the church now vpon earth should not bee called his kingdome , or the kingdome of heauen : for the scribe that was taught vnto the kingdome of god , liued in this thousand yeares . and the reapers shall take the tares out of the church , which grew ( vntill haruest ) together with the good corne : which parable he expoundeth , saying , the ●…est is the end of the world , and the reapers are the angels , as then the tares are gathered and burned in the fire : so shall it be in the end of the world . the sonne of man shall send forth his angels , and they shall gather out of his kingdome all things that offend . what doth hee speake heare of that kingdome where there is no offence ? no , but of the church , that is heere below . hee saith further : who-so-euer shall breake one of these least commandements and teach men so , hee shall bee called the least in the kingdome of heauen : but who-so-euer shall obserue and teach them , the same shall bee called great in the kingdome of heauen . thus both these are done in the kingdome of heauen , both the breach of the commandements , and the keeping of them . ●…hen hee proceedeth : except your righteousnesse exceed the righteousnesse of the scribes and pharisees ( that is of such as breake what they teach , and as christ 〈◊〉 else-where of them , say well but doe nothing ) vnlesse you exceed these , that is , ●…th teach and obserue , you shall not enter into the kingdome of heauen . now the kingdome where the keeper of the commandements , and the contemner were 〈◊〉 said to be , is one , and the kingdome into which , he that saith and doth not , shal not enter , is another . so then where both sorts are , the church is , that now is : but where the better sort is only , the church is , as it shal be here-after , vtterly exempt from euill . so that the church now on earth is both the kingdom of christ , and the kingdome of heauen . the saints reigne with him now , but not as they shall doe here-after : yet the tares reigne hot with them though they grow in the church ●…ngst the good seed . they reigne with him who do as the apostle saith : if yee 〈◊〉 be risen ▪ with christ , seeke the things which are aboue , where christ sitteth at the 〈◊〉 ●…d of god : set your affections on things which are aboue , and not on things 〈◊〉 are on earth , of whome also hee saith , that their conuersation is in heauen . ●…ly they reigne with christ who are with all his kingdom where he reigneth . 〈◊〉 how do they reigne with him at all , who continuing below , vntill the worlds 〈◊〉 ▪ vntill his kingdome be purged of all the tares , do neuer-the-lesse seeke their 〈◊〉 pleasures , and not their redeemers ? this booke therefore of iohns●…th ●…th of this kingdome of malice , wherein there are daily conflicts with the ●…my , some-times with victory , and some-times with foyle , vntill the time of that most peaceable kingdome approach , where no enemy shall euer shew his 〈◊〉 ; this , and the first resurrection are the subiect of the apostles reuelation . for hauing sayd that the deuill was bound for a thousand yeares , and then was to bee loosed for a while , hee recapitulateth the gifts of the church during the sayd thousand yeares . and i saw seates , ( saith he ) and they sat vpon them , and iudgement was giuen vnto them . this may not bee vnderstood of the last iudgement : but by the seales are 〈◊〉 the rulers places of the church , and the persons them-selues by whom it is gouerned : and for the iudgement giuen them , it cannot be better explaned then in these words , what-so-euer yee binde on earth shall be bound in heauen , and what-so-euer yee loose on earth shall bee loosed in heauen . therefore saith saint paul : 〈◊〉 haue i to doe to iudge them also that bee without ? doe not yee iudge them that 〈◊〉 within ? on. and i saw the soules of them which were slaine for the witnesse of iesus 〈◊〉 for the word of god : vnderstand that which followeth : they raigned with christ a 〈◊〉 yeares . these were the martires soules , hauing not their bodies as yet , for 〈◊〉 soules of the godly are not excluded from the church , which as it is now is 〈◊〉 kingdome of god. otherwise she shold not mention them , nor celebrate their ●…ories at our communions of the body and bloud of christ : nor were it necessary 〈◊〉 ●…in our perills , to run vnto his baptisme , or to be afraid to dy without it ; nor to seeke reconciliation to his church , if a man haue incurred any thing that exacteth repentance , or burdeneth his conscience . why doe we those things , but that euen such as are dead in the faith , are members of gods church ? yet are they not with their bodies , and yet neuer-the-lesse , their soules reigne with christ , the whole space of this thousand yeares . and therefore wee reade else-where in the same booke . blessed are the dead which dye in the lord : euen so saith the spirit , for they rest from their labours ; and their workes follow them . thus then the church raigneth with christ , first in the quick and the dead : for christ ( as the apostle saith ) that hee might thence-forth rule both ouer the quick and the dead . but the apostle heere nameth the soules of the martyrs onely , because their kingdome is most glorious after death , as hauing fought for the truth vntill death . but this is but a taking of the part for the whole , for wee take this place to include all the dead that belong to chrsts kingdome , which is , the church : but the sequell , and which did not worship the beast , neither his image , neither had taken his marke vpon their fore-heads , or on their hands : this is meant both of the quick and dead . now although wee must make a more exact inquiry what this beast was , yet is it not against christianity to interpret it , the society of the wicked , opposed against the com pany of gods seruants , and against his holy citty . now his image , that is , his dissimulation , in such as professe religion , and practise infidelity . they faigne to bee what they are not , and their shew ( not their truth ) procureth them the name of christians . for this beast consisteth not onely of the professed enemies of christ and his glorious hierarchy , but of the tares also , that in the worlds end are to be gathered out of the very fields of his owne church . and who are they that adore not the beast , but those of whome saint pauls aduise taketh effect , bee not [ vnequally ] yoaked with the infidells ? these giue him no adoration , no consent , no obedience , nor take his marke , that is , the brand of their owne sinne , vpon their fore-heads , by professing it , or on their hands , by working according to it . they that are cleare of this , be they liuing , or be they dead , they reigne with christ all this whole time , from the vnion vnto him , to the end of the time implyed in the thousand yeares . the rest ( saith saint iohn ) shall not liue , for now is the houre when the dead shall heare the voyce of the sonne of god , and they that he are it shall liue , the rest shall not liue : but the addition ; vntill the thousand yeares be finished ; implieth , that they shall want life all the time that they should haue it , in attayning it , by passing through faith from death to life . and therefore on the day of the generall resurrection , they shall rise also , not vnto life , but vnto iudgement , that is , vnto condemnation , which is truly called the second death , for hee that liueth not before the thousand yeares be expired , that is , he that heareth not the sauiours voyce , and passeth not from death to life , during the time of the first resurrection , assuredly shall be throwne both body and soule into the second death , at the day of the second resurrection . for saint iohn proceedeth plainly : this ( saith hee ) is the first resurrection . blessed and holy is hee that hath part in the first resurrection , and part of it is his , who doth not onely arise from death in sinne , but continueth firme in his resurrection . on such ( saith he ) the second death hath no power : but it hath power ouer the rest of whome hee sayd before , the rest shall not liue vntill the thousand yeares bee finished : because that in all that whole time meant by the thousand yeares , although that each of them had a bodily life ( at one time or other ) yet they spent it , and ended it with-out arising out of the death of iniquitie , wherein the deuill held them : which resurrection should haue beene their onely meane to haue purchased them a part in the first resurrection , ouer which the second death hath no power . an answer to the obiection of some , affirming that resurrection is proper to the body onely , and not to the soule . chap. . some obiect this , that resurrection pertaineth onely to the body , and therefore the first resurrection is a bodily one : for that which falleth ( say they ) that may rise againe : but the body falleth by death , ( for so is the word cadauer , a carcasse , deriued of cado , to fall ▪ ) ergo ▪ rising againe belongeth soly to the body , and not vnto the soule . well , but what will you answer the apostle , that in as plaine terms as may be , he calleth the soules bettring , a resurrection : they were not reuiued in the outward man , but in the inward , vnto whom he said , if yee then be risen with christ , seeke the things which are aboue : which he explaineth else-where , saying ; like as christ was raised vp from the dead by the glory of the father , so wee also should walke in newnesse of life . hence also is that place : awake thou that sleepest , and stand vp from the dead , and christ shall giue thee light . now whereas they say , none can rise but those that fall , ergo , the body onely can arise , why can they not heare that shrill sound of the spirit . depart not from him least you fall , and againe , h●… standeth or falleth to his owne maister : and further , let him that thinketh hee s●…eth , take heed least hee fall : i thinke these places meane not of bodily falls , but 〈◊〉 the soules . if then resurrection concerne them that fall , and that the soule ●…y also fall ; it must needs follow , that the soule may rise againe . now saint 〈◊〉 hauing said , on such the second death shall haue no power , proceedeth thus : but 〈◊〉 shall bee the priests of god and of christ , and shall reigne with him a thousand ●…es : now this is not meant onely of those whome the church peculiarly calleth bishops and priests , but as wee are all called christians , because of our mysticall chrisme , our vnction , so are wee all priests in being the members of ●…e priest. where-vpon saint peter calleth vs , a royall priest-hood , an holy nation ▪ and marke how briefly saint iohn insinuateth the deity ( a ) of christ in these words , of god , and of christ , that is of the father and of the sonne , yet as hee was made the sonne of man , because of his seruants shape , so in the same respect was he made a priest for euer according to the order of melchisedech , whereof wee haue spoken diuerse times in this worke . l. vives . deity ( a ) of christ ] for it were a damnable and blasphemous iniury to god to suffer any one to haue priests , but him alone : the very gentiles would by no meanes allowe it . 〈◊〉 philippic . . of gog and magog , whom the deuill ( at the worlds end ) shall stirre vp against the church of god. chap. . and when the thousand yeares ( saith hee ) are expired , sathan shall be loosed out of his prison and shall goe out to deceiue the people which are in the foure quarters of the earth , euen god and magog , to gather them together into battell whose number is as the sand of the sea . so then the ayme of his decept shal be this warre , for he vsed diuers waies to seduce before , and all tended to euill . he shall leaue the dennes of his hate , and burst out into open persecution ; this shal be the last persecution , hard before the last iudgement , and the church shall suffer it , all the earth ouer : the whole citty of the diuell shall afflict the citty of god at these times in all places . this gog and this magog are not to bee taken for ( a ) any particular barbarous nations , nor for the getes and messagetes , because of their litterall affinity , nor for any other countryes beyond the romaines iurisdiction : hee meaneth all the earth when hee saith , the people which are in the foure quarters of the earth , and then addeth that they are gog and magog . ( b ) gog , is , an house : and magog , of an house : as if hee had sayd , the house and hee that commeth of the house . so that they are the nations wherein the deuill was bound before and now that he is loosed , cometh from thence , they being as the house , and hee as comming out of the house . but wee referre both these names vnto the nations , and neither vnto him , they are both the house , because the old enemy is hid and housed in them : and they are of the house , when out of secret hate they burst into open violence . now where as hee sayth : they went vp into the plaine of the earth , and compassed the tents of the saints about , and the beloued city , wee must not thinke they came to any one set place , as if the saints tents were in any one certaine nation , or the beloued citty either : no , this citty is nothing but gods church , dispersed throughout the whole earth , and being resident in all places , and amongst all nations , as them words , the plaine of the earth , do insinuate : there shall the tents of the saints stand , there shall the beloued ctty stand : there shall the fury of the presecuting enemy guirt them in with multitudes of all nations vnited in one rage of persecution : there shall the church bee hedged in with tribulations , and shut vp on euery side : yet shall she not forsake her warfare , which is signified by the word , tents . l. vives . any ( a ) particular barbarous . ] the iewes ( saith hierome ) and some of our christians also following them herein , thinke that gog is meant of the huge nation of the scythians , beyond caucasus and the fens of maeotis , reaching as farre as india and the caspian sea , and that these ( after the kingdome hath lasted a thousand yeares at hierusalem ) shal●… be stirred vp by the deuill to war against israell and the saints , bringing an innumerable multitude with them , first out of mossoch , which iosephus calls cappadocia , and then out of thubal , which the hebrewes affirme to be italy , and he holdeth to bee spaine . they shall bring also the persians , ethiopians and lybians , with them of gomer and theogorma , to wit , the galatians and phrigians , saba also and dedan , the carthaginians , and tharsians . thus farre hierome . in ezch. lib. . ( b ) gog is an house . ] so saith hierome . so that these two words imply all proud and false knowledge that exalteth it selfe against the truth . whether the fire falling from heauen , and deuouring them , imply the last torments of the wicked . chap. . bvt his following words , fire came downe from god out of heauen , and deuoured them , are not to bee vnderstood of that punishment , which these words imply : depart from me yee cursed into euerlasting fire : for then shall they bee cast into the fire ; and not fire be cast downe vpon them . but the first fire insinuateth the firmnesse of the saints , that will not yeeld vnto the wills of the wicked : for heauen is the firmament , whose firmnesse shall burne them vp for very zeale and vexation , that they cannot draw the seruants of god vnto the side of antichrist . this is the fire from god that shall burne them vp , in that god hath so confirmed his saints , that they become plagues vnto their opposites . now whereas i said zeale , know that zeale is taken in good part or in euill : in good , as here ; the zeale of thine house hath eaten mee vp : in euill , as here : zeale hath possessed the ignorant people . and now the fire shall eate vp these opposers , but not that fire of the last iudgement . besides if the apostle by this fire from heauen doe imply the plague that shall fall vpon such of antichrists supporters , as christ at his comming shall finde left on earth , yet not-with-standing this shall not be the wickeds last plague , for that shall come vpon them afterwards , when they are risen againe in their bodies . whether it be a thousand yeares vntill the persecution vnder antichrist . chap. . this last persecution vnder antichrist ( as wee said before , and the prophet daniell prooueth ) shall last three yeares and an halfe : a little space ! but whether it belong to the thousand yeares of the deuills bondage , and the saints reigne with christ ; or be a space of time more then the other fully accompted , is a great question . if we hold the first part , then wee must say that the saints with christ reigned longer then the deuill was bound . indeed the saints shall reigne with him in the very heate of this persecution , and stand out against the deuill , when hee is in greatest power to molest them . but why then doth the scripture confine both their reigne and the deuils bondage to the iust summe of a thousand yeares , seeing the diuells captiuitie is out three yeares and sixe moneths sooner then their kingdome with christ ? well , if wee hold the later part , that these three yeares and a halfe , are beyond the iust thousand , to vnderstand saint iohn that the reigne of the saints with christ , and the deuils imprisonment ended both at once ; ( according to the thousand yeares which hee giueth alike vnto both ) so that the said time of persecution belongeth neither to the time of the one , nor the other : then we must confesse , that during this persecution , the saints reigne not with christ. but what is he dare affirme , that his members do not reigne with him , when they do most firmliest of all , keepe their coherence with him ? at such ●…e as when the warres doe rage , the more apparent is their constancie , and the more frequent is the ascent from martyrdome to glory ? if wee say they reigne not because of the affliction that they endure , wee may then inferre , that in the times already past , if the saints were once afflicted , their kingdome with their sauiour ceased : and so they whose soules this euangelist beheld , namely of those who were slaine for the testimonie of iesvs , and for the word of god , reigned not with christ in their persecutions , nor were they the kingdome of christ , who were christs most excellent possessions . oh this is absurd and abhominable ! no , the victorious soules of the glorious martyrs , subduing all earthly toyles and tortures , went vp to reigne with christ ( as they had reigned with him before ) vntill the expiration of the thousand yeares , and then shall take their bodies againe , and so reigne body and soule with him for euermore . and therefore , in this sore persecution of three yeares and an halfe , both the soules of those that suffered for christ before , and those that are then to suffer , shall reigne with him vntill the worlds date bee out , and the kingdome begin that shall neuer haue end . wherefore assuredly the saints reigne with christ , shall continue longer then sathans bondage , for they shall reigne with god the sonne their king , three yeares and an halfe after sathan bee loosed . it remaineth then , that when we heare that , the priests of god and of christ , shall reigne with him a thousand yeares , and that after a thousand yeares the deuill shall bee loosed , we must vnderstand that either the thousand years are decretiuely meant of the deuills bondage onely , and not of the saints kingdome : or that the yeares of the saints kingdome are longer , and they of the deuils bondage shorter , or that seeing three yeares and an halfe is but a little space , therefore it was not counted , either because the saints reigne had more then it conceiued , or the deuills bondage lesse ; as wee said of the foure hundred yeares in the sixteene booke . the time was more , yet that summe onely was set downe , and this ( if one obserue it ) is very frequent in the scriptures . satan and his followers condemned : a recapitulation of the resurrection , and the last iudgment . chap. . after this rehearsall of the last persecution , he proceeds with the successe of the deuill and his congregation at the last iudgment . and the deuill ( saith he ) that deceiued them , was cast into a lake of fire & brimstone , where the beast and the false prophet shall be tormented euen day and night for euer-more . the beast ( as i said before ) is the city of the wicked : his false prophet is either antichrist , or his image , the figmet that i spake of before . after all this , commeth the last iudgment , in the second resurrection , to wit , the bodies , and this he relateth by way of recapitulation , as it was reuealed vnto him , i saw ( saith he ) a great white throne , and one that sate on it , from whose face flew away both the earth and heauen , and their place was no more found . he saith not , and heauen and earth flew away from his face [ as importing their present flight ] for that befell not vntill after the iudgement , but , from whose face flew away both heauen and earth , namely afterwards , when the iudgment shall be finished , then this heauen and this earth shall cease , and a new world shall begin . but the old one shall not be vtterly consumed , it shall onely passe through an vniuersall change ; and therefore the apostle saith . the fashion of this world goeth away , and i would haue you with-out care . the fashion goeth away , not the nature . well , let vs follow saint iohn , who after the sight of this throne , &c. proceedeth thus . and i sawe the dead both great and small stand before god , and the bookes were opened , and another booke was opened which is the booke ( a ) of life , and the dead were iudged of those things which were written in the bookes , according to their workes . behold , the opening of bookes , and of one booke ! this what it was , hee sheweth : which is the booke of life . the other are the holy ones of the old and new-testament , that therein might be shewed what god had commanded : but in the booke ( b ) of life were the commissions and omissions of euery man on ●…th , particularly recorded . if we should imagine this to be an earthly booke , 〈◊〉 as ours are , who is he that could imagine how huge a volume it were , or how long the contents of it all , would be a reading ? shall there be as many angells as men , and each one recite his deeds that were commited to his guard ? then shall there not bee one booke for all , but each one shall haue one . i but the scripture here mentions but one in this kind : it is therefore some diuine power ●…ed into the consciences of each peculiar , calling all their workes ( wonderfully & strangely ) vnto memory , and so making each mans knowledge accuse or excuse his owne conscience : these are all , and singular , iudged in themselues . this power diuine is called a booke , and fitly , for therein is read all the facts that the doer hath committed , by the working of this hee remembreth all : but the apostle to explaine the iudgement of the dead more fully , and to sh●…w how it compriseth greate and small , he makes at it were a returne to what he had omitted ( or rather deferred ) saying , and the sea gaue vp her dead which were within 〈◊〉 , and death and hell deliuered vp the dead which were in them . this was before that they were iudged & yet was the iudgment mentioned before so that as i said , he returnes , to his intermission , & hauing said thus much . the sea gaue vp her dead . &c. as afore , he now proceedeth in the true order , saying , and they were iudged euery 〈◊〉 according to his workes . this hee repeateth againe here , to shew the order 〈◊〉 was to manage the iudgment whereof hee had spoken before in these words , and the dead were iudged of those things which were written in the bookes , ac●…g to their workes . l. vives . of ( a ) life ] so readeth hierome , and so readeth the vulgar , wee finde not any that readeth it , of the life of euery one , as it is in some copies of augustine . the greeke is iust as wee ●…d , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of life , without addition . of the dead , whom the sea , and death , and hell shall giue vp to iudgement . chap. . bvt what dead are they that the sea shall giue vp ? for all that die in the sea are not kept from hell , neither are their bodyes kept in the sea : shall we say that the sea keepeth the death that were good , and hell those that were euill , horrible ●…dity ! who is so sottish as to beleeue this ? no , the sea here is fitly vnderstood to imply the whole world . christ therefore intending to shew that those whome he found on earth at the time appointed , should be iudged with those that were to rise againe , calleth them dead men , and yet good men , vnto whom it was 〈◊〉 ▪ 〈◊〉 are dead , and your life is hidden with christ in god. but them he calleth euill of whome hee sayd , let the dead bury their dead . besides , they may bee called dead , in that their bodies are deaths obiects : wherefore the apostle saith : the 〈◊〉 is dead , because of sinne , but the spirit is life for righteousnesse sake : shew that in a mortall man , there is both a dead body and a liuing spirit , yet said hee not , the body is mortall , but dead , although according to his manner of speach , hee had called bodies , mortall , but alittle before . thus then the sea gaue vppe her dead ; the world waue vppe all mankinde that as yet had not approached the graue . and death and hell ( quoth hee ) gaue vp the dead which were in them . the sea gaue vp his , for as they were then so were they found : but death and hell had theirs first called to the life which they had , left & then gaue them vp . perhaps it were not sufficient to say death onely , or hell onely , but hee saith both , death and hell , death for such as might onely die , and not enter hell , and hell for such as did both , for if it bee not absurd to beleeue that the ancient fathers beleeuing in christ to come , were all at rest ( a ) in a place farre from all torments , ( and yet within hell ) vntill christs passion , and descension thether set them at liberty : then surely the faithfull that are already redeemed by that passion , neuer know what hell meaneth , from their death vntill they arise and receiue their rewards . and they iudged euery one according to their deedes : a briefe declaration of the iudgement . and death and hell ( saith he ) were cast into the lake of fire : this is the second death , death and hell , are but the diuell and his angells , the onely authors of death and hells torments . this hee did but recite before , when he said , and the diuell that deceiued them was cast into a lake of fire and brimstone : but his mistical addition , where the beast and the false prophet shall be tormented , &c. that he sheweth plainly here : whosoeuer was not found written in the booke of life was cast into the lake of fire . now as for the booke of life , it is not meant to put god in remembrance of any thing ; least hee should forget , but it sheweth who are predestinate vnto saluation , for god is not ignorant of their number , neither readeth hee this booke to finde it : his prescience is rather the booke it selfe wherein all are written , that is fore-knowen . l. vives . in a ( a ) place . ] they call this place abrahams bosome : wherein were no paines felt as christ sheweth plainely of lazarus luc. . and that this place was farre from the dungeon of the wicked : but where it is , or what is ment hereby , s. augustine confesseth that he cannot define . sup. genes . lib. . these are secrets all vnneedfull to be knowne , and all wee vnworthy to know them . of the new heauen , and the new earth chap. . the iudgement of the wicked being past as he fore-told , the iudgement of the good●…ust follow , for hee hath already explained what christ said in briefe they shall go into euerlasting paine : now he must expresse the sequell : and the righteous into life eternall . and i saw ( saith he ) a new heauen and a new earth . the first heauen and earth were gone , and so was thesea , for such was the order described before by him when he saw the great white throne , & one sitting vpon it , frō whose face they fled . so then they that were not in the booke of life being iudged , and cast into eternall fire , what , or where it is , i hold is vnknowne to ( a ) all but those vnto whome it please the spirit to reueale it then shall this world loose the figure by worldly fire , as it was erst destroyed by earthly water . then ( as i said ) shall all the worlds corruptible qualities be burnt away , all those that held correspondence with our corruption , shall be agreeable with immortality , that the world being so substantially renewed , may bee fittly adapted vnto the men whose substances are renewed also . but for that which followeth , there 〈◊〉 no more sea , whether it imply that the sea should bee dried vp by that vniuersall conflagration , or bee transformed into a better essence , i cannot easily determyne . heauen and earth , were read , shal be renewed but as concerning the sea , i haue not read any such matter , that i can remember : vnlesse that other place in this booke , of that which hee calleth as it were a sea of glasse , like vnto christall , import any such alteration . but in that place hee speaketh not of the worlds end , neither doth hee say directly a sea , but , as a sea . notwithstanding it is the prophets guise to speake of truths in misticall manner , and to mixe truths and types together : and so he might say , there was no more sea , in the same sence that hee sayd , the sea shall giue vp hir dead , intending that there should be no more turbulent times in the world , which he insinuateth vnder the word , sea. l. vives . vnknowne ( a ) to all ] [ to all ? nay ( saint augustine ) it seemes you were neuer at the schoole-mens lectures . there is no freshman there , at least no graduate , but can tell that it is the elementany fire which is betweene the sphere of the moone , and the ayre , that shall come downe , and purge the earth of drosse , together with the ayre and water . if you like not this , another will tell you , that the beames of the sonne kindle a fire in the midst of the ayre , as in a burning glasse , and so worke wonders . but i doe not blame you : fire was not of that vse in your time that it is now of , when e●…y philosopher ( to omit the diuines ) can carry his mouth , his hands and his feete full of fire 〈◊〉 in the midst of decembers cold , and iulies heate . of philosophers they become diuines , and yet keepe their old fiery formes of doctrine still , so that they haue farre better iudgement 〈◊〉 〈◊〉 hot case then you or your predecessors euer had . ] of the glorification of the church , after death , for euer . chap. . and i iohn ( saith hee ) sawe that holie cittie , new ierusalem , come downe from god out of heauen , prepared as a bride trimmed for her husband . and i heard a great voice out of heauen , saying , behold , the tabernacle of god is with men , and hee will dwell with them , and they shal be his people , and hee himselfe shal be their god with them . and god shall wipeawaie all teares from their eyes , and there shal be no more death , neither teares , neither crying , neither shall there bee any more paine , for the first things are passed . and hee that sate vpon the throne sayd , behold , i make althings new , &c. this cittie is sayd to come from heauen , because the grace of god that founded it is heauenly , as god saith in esay . i am the lord that made thee . this grace of his came downe from heauen euen from the beginning , and since , the cittizens of god haue had their increase by the same grace , giuen 〈◊〉 the spirit , from heauen , in the fount of regeneration . but at the last iudgement of god by his sonne christ , this onely shall appeare in a state so glorious , that all the ancient shape shal be cast aside : for the bodies of each member shall cast aside their olde corruption , and put on a new forme of immortality . for it were too grosse impudence to thinke that this was 〈◊〉 of the thousand yeares afore-sayd : wherein the church is sayd to reigne with christ : because he saith directly , god shall wipe awaie all teares from their eies : and there shal be no more death , neither sorrowes , neither crying , neither shall there bee any more paine . who is so obstinately absurd , or so absurdly obstinate as to averre , that any one saint ( much lesse the whole society of them ) shall passe this transitory life without teares or sorrowes , or euer hath passed it , cleare of them ? seeing that the more holy his desires are , and the more zealous his holinesse , the more teares shall bedew his orisons . is it not the heauenly ierusalem ( that sayth , ) my teares haue beene my meate daie and night ? and againe : i cause my bedde euerie night to swimme , and water my couch with teares and besides : my sorrow is renewed ? are not they his sonnes that bewayle that which they will not forsake ? but bee cloathed in it that their mortality may bee re-inuested with eternity ? and hauing the first fruites of the spirit doe sigh in themselues , wayting for the adoption , [ that is ] the redemption of their bodies ? was not saint paul one of the heauenlie cittie , nay and that the rather in that hee tooke so great care for the earthly israelites ? and when ( a ) shall death haue to doe in that cittie , but when they may say : oh death , where is thy sting ? oh hell , where is thy ( b ) victorie ? the sting of death is sinne . this could not bee sayd there where death had no sting : but as for this world , saint iohn himselfe saith : if wee say wee haue no sinne , wee deceiue our selues , and there is no truth in vs. and in this his reuelation , there are many things written for the excercising of the readers vnderstanding , and there are but few things , whose vnderstanding may bee an induction vnto the rest : for hee repeteth the same thing , so many waies , that it seemes wholy pertinent vnto another purpose : and indeed it may often bee found as spoken in another kinde . but here where hee sayth : god shall wipe awaie all teares from their eyes , &c : this is directly meant of the world to come , and the immortalitie of the saints , for there shal be no sorrow , no teares , nor cause of sorrowe or teares ; if any one thinke this place obscure let him looke for no plainenesse in the scriptures . l. vives . thy ( a ) victory ? ] some read , contention : but the originall is , victory , and so doe hierom and ambrose reade it , often . saint paul hath the place out of osee. chap. ●… . ver . . and vseth it . . cor. . ver . . ( b ) when shall death ] the cittie of god shall see death , vntill the words that were sayd of christ after his resurrection , oh hell , where is thy victory ? may bee said of all our bodies , that is , at the resurrection , when they shal be like his glorified bodie . saint peters doctrine of the resurrection of the dead . chap. . now let vs heare what saint peter sayth of this iudgement . there shall come ( saith hee ) in the last daies , mockers , which will walke after their lusts , and say , where is the promise of his comming ? for since the fathers died , all things continue alike from the beginning of the creation . for this , they ( willingly ) know not , that the heauens were of old , and the earth that was of the water , and by the water by the word of god , wherefore the world , that then was , perished , ouer-flowed with the water . but the heauens and earth that now are , are kept by the same word in store and reserued vnto fire against the day of iudgement ; and of the destruction of vngodly men . dearcly beloued bee not ignorant of this , that one daie with the lord is as a thousand years , and a thousand yeares as one . daie . the lord is not flack concerning his promise , ( as some men count slackenesse ) but is pacient toward vs , and would haue no man to perish , but would haue all men to come to repentance . but the daie of the lord will come as a thiefe in the night , in the which the heauens shall passe awaie with a noyse , and the elements shall melt with 〈◊〉 , and the earth with the workes that are therein shal be burnt vppe . seeing therefore all these must bee dissolued , what manner of persons ought you to bee in holy conuersation and godlinesse , longing for , and hasting vnto the comming of the daie of god , by the which , the heauens beeing on fire shal be dissolued and the elements shall melt vvith heate . but vve-looke for a nevv heauen , and a nevv earth according to his promise vvherein dvvelleth righteousnesse . thus sarre . now here is no mention of the resurrection of the dead : but enough concerning the destruction of the world , where his mention of the worlds destruction already past , giueth vs sufficient warning to beleeue the dissolution to come . for the world that was then perished ( saith hee ) at that time : ( not onely the earth , but that part of the ayre also which the watter ( a ) possessed , or got aboue , and so consequently almost all those ayry regions , which hee calleth the heauen , or rather ( in the plurall ) the heauens ) but not the spheres wherein the sunne and the starres haue their places , they were not touched : the rest was altered by humidity , and so the earth perished , and lost the first forme by the deluge . but the heauens and earth ( saith hee ) that now are ) are kept by the same word in store , and reserued vnto fire against the daie of iudgement , and of the destruction of vngodly men . therefore the same heauen and earth that remained after the deluge , are they that are reserued vnto the fire afore-said , vnto the daie of iudgement and perdition of the wicked . for because of this great change hee sticketh not to say , there shal be a destruction of men also , whereas indeed their essences shall neuer bee anni●…e , although they liue in torment . yea but ( may some say ) if this old heauen and earth shall at the worlds end bee burned before the new ones be made , where shal the saints be in the time of this conflagration , since they haue bodies and therefore must be in some bodily place ? we may answere , in the vpper parts , whither the fire as then shall no more ascend , then the water did in the deluge . for at this daie the saints bodies shal be mooueable whither their wills doe please : nor need they feare the fire , beeing now both immortall and incorruptible : ( b ) for the three children though their bodies were corruptible , were notwithstanding preserued from loosing an haire by the fire , and might not the saints bodies be preserued by the same power ? l. vives . the ( a ) water possessed ] for the two vpper regions of the ayre doe come iust so low that they are bounded with a circle drawne round about the earthlie , highest mountaines tops . now the water in the deluge beeing fifteene cubites higher then the highest mountaine , it both drowned that part of the ayre wherein wee liue , as also that part of the middle region wherein the birds do vsually flie : both which in holy writ , and in poetry also are called heauens . ( b ) the three ] sidrach , misach , and abdenago , at babilon , who were cast into a ●…nace for scorning of nabuchadnezzars golden statue . dan. . saint pauls words to the thessalonians : of the manifestations of antichrist whose times shall immediately fore-runne the day of the lord. chap. . i see i must ouer-passe many worthy sayings of the saints , concerning this day ; least my worke should grow to too great a volume : but yet saint pauls i may by no meanes omit . thus sayth he . now i beseech you bretheren by the comming of our lord iesvs christ , and by our assembling vnto him , that you bee not suddenly mooued from your minde , nor troubled neither by spirit , nor by word , nor by letter , as if it were from vs , as though the day of christ were at hand . let no man deceiue you by any meanes , for that day shall not come except there come ( a ) a fugitiue first , and that that man of sinne bee disclosed , euen the sonne of perdition : which is an aduersary , and exalteth himselfe against all is called god , or that is worshipped : so that he sitteth as god in the temple of god , shewing himselfe that he is god. remember yee not that when i was yet with you , i told you these things ? and now yee know what withholdeth that he might be reuealed in his due time . for the mistery of iniquity doth already worke : onely he which now withholdeth , shall let till he be taken out of the way : and the wicked man shal be reuealed , whom the lord shall consume with the spirit of his mouth , and shall abolish with the brightnesse of his comming : euen him whose comming is by the working of sathan , with all power , and signes , and lying wonders , and in all deceiuablenesse of vnrighteousnesse amongst them that perish , because they receiued not the loue of the truth that they might be saued . and therefore god shall send them strong delusion , that they should beleeue lyes ; that all they might bee damned which beleeue not in the truth , but had pleasure in vnrighteousnesse . this is doubtlesse meant of antichrist and the day of iudgement . for this day hee saith shall not come , vntill that antichrist be come before it , he that is called here a fugitiue from the face of the lord : for if all the vngodly deserue this name ●…y not hee most of all ? but in what temple of god he is to sit as god , it is doubtfull : whether it be the ruined temple of salomon , or in the church . for it cannot bee any heathen temple . saint paul would neuer call any such the temple of god. some therefore doe by antichrist vnderstand the deuill and all his domination , together with the whole multitude of his followers : and imagine that it were better to say , hee shall sit ( b ) in templum dei , as the temple of god , that is , as though hee were the church : as we say ( c ) sedet in amicum , hee sitteth as a friend , and so forth . but whereas hee saith , and now yee know what with-holdeth , that is , what staieth him from being reuealed ; this implieth that they knew it before , and therefore hee doth not relate it here . wherefore wee that know not what they knew , doe striue to get vnderstanding of his knowledge of the apostle , but wee cannot ; because his addition maketh it the more mysticall . for what is this : the mystery of iniquity doth already worke , onely hee that withholdeth shall let till hee bee taken out of the way ? truely i confesse , that i am vtterly ignorant of his meaning : but what others coniectures are hereof i will not bee silent in . some say saint paul spoke ( d ) of the state of rome , and would not bee plainer , least hee should incurre a slander that hee wished romes empire euill fortune , whereas it was hoped that ( e ) it should continue for euer . by the mistery of iniquity they say he meant nero , whose deeds were great resemblances of antichrists , so that some thinke that he shall rise againe and be the true antichrist . others thinke he ( f ) neuer died , but vanished , and that he liueth ( in ( g ) that age and vigor wherein hee was supposed to be slaine ) vntill the time come that hee shal be reuealed , and restored to his kingdome . but this is too presumptuous an opinion . onely these wordes : hee that withholdeth shall let till hee be taken out of the waie . may not vnfitly bee vnderstood of rome , as if he had sayd . he that now reigneth shall reigne vntill hee bee taken away , and then the wicked man shal be reuealed . this is antichrist , no man doubts it . now some vnderstand these words , now yee know what withholdeth , and , the mistery of iniquity doth already worke ; to be meant onely of the false christians in the church , who shall increase vnto a number which shal make antichrist a great people : this , say they , is the mistery of iniquity , for it is yet vnreuealed : and therefore doth the apostle animate the faithfull to preseuere , saying let him that holdeth , hold ( for thus they take this place ) vntill hee bee taken out of the way , that is , vntill antichrist and his troupes , ( this vnreuealed mistery of iniquity ) depart out of the midst of the church . and vnto this doe they hold saint iohns words to belong : babes it is the last time : and as yee haue heard that antichrist shall come , euen now there are many antichrists , whereby wee know that it is the last time . they went out from vs but they were not of vs : for if they had beene of vs , they would haue continued vvith vs. thus ( say they ) euen as before the end in this time which saint iohn calls the last of all , many heretiques ( whom he calleth many antichrists ) went out of the church , so likewise hereafter all those that belong not vnto christ but vnto the last , antichrist shall depart out of the middest of christs flocke , and then shall the man of sinne bee reuealed . thus one taketh the apostles wordes one way , and another another way , but this hee meaneth assuredly , that christ will not come to iudge the world vntill antichrist bee here before him to seduce the worlde : ( although it bee gods secret iudgement that hee should thus seduce it ) for his comming shal be ( as it is sayd ) by the working of sathan vvith all povver , and signes , and lying , vvonders , and in all deceiuiablenesse of vnrighteousnesse amongst them that perish . for then shall sathan bee let loose , and vvorke by this antichrist vnto all mens admiration , and yet all in falshood . now here is a doubt , whither they bee called lying wonders because hee doth but delude the eyes in these miracles , and doth not what hee seemes to doe , or because that although they may bee reall actions , yet the end of them all is to drawe ignorant man-kinde into this false conceite that such things could not bee done but by a diuine power , because they know not that the deuill shall haue more power giuen him then , them euer he had had before ? for the fire that fell from heauen , and burnt the house and goods of holie iob , and the whirlewind that smote the building and slew his children , were neither of them false apparitions : yet were they the deuills effects , by the power that god had giuen him . therefore , in what respect these are called lying wonders , shal be then more apparant . howsoeuer , they shall seduce such as deserue to bee seduced , because they receiued not the loue of truth that they might bee saued : wherevpon the apostle addeth this . therefore shall god send them strong delusion that they should beleeue lies . god shall send it : because his iust iudgement permittes it , though the deuills maleuolent desire performes it . that all they might bee damned which beleeue not in the truth , but had pleasure in vnrighteousnesse . thus being condemned , they are feduced , and beeing seduced , condemned . but their seducement is by the secret iudgement of god , iustly secret , and secretly iust ; euen his that hath iudged continually , euer since the world beganne . but their condemnation shal be by the last and manifest iudgement of iesvs christ , he that iudgeth most iustly and was most vniustly iudged himselfe . l. vives . a ( a ) fugitiue ] the greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a departing , and so the vulgar reads it . ( b ) in templum dei ] so doth the greeke read it . ( c ) sedet in amicum ] the common phrase of scripture . esto mihi in deum : be thou my god , &c. ( d ) of the state of rome ] lactant. lib. . it was a generall opinion , that towards the end of the world , there should tenne kings share the romane empire amongst them , and that antichrist should be the eleauenth and ouercome them all . hier. in daniel . but these are idle coniectures . ( e ) it should continue for euer . ] as the old romanes dreamed . so saith iupiter in uirgil . his ego nec metas rerum , nec tempora pon●… , imperium sine fine dedi . — i bound these fortunes by no time , or place , their state shall euer stand . — ( f ) neuer died ] his death in deed was secret ; for vpon galba's approach hee fled in the night with foure onely in his company ( and his head couered ) vnto his country house betweene via salaria and momentana , and there stabd himselfe , and was buried by his nurses and concubine , in the sepulchre of the domitii neare to the field . sueton. ( g ) in that age ] beeing two and thirty yeares old . saint pauls doctrine of the resurrection of the dead . chap. . bvt the apostle saith nothing of the resurrection of the dead in this place mary in another place hee saith thus , i would not haue you ignorant ( bretheren ) concerning those which sleepe , that yee sorrow not euen as those which haue no hope : for if wee beleeue that iesvs is dead , and is risen againe , euen so , them which sleepe in iesvs , will god bring with him . for this wee say vnto you by the word of the lord that wee which liue and are remayning at the comming of the lord , shall not preuent those that sleepe . for the lord himselfe shall descend from heauen with as●…te , with the voice of the arch-angell , and with the trumpet of god , and the dead in christ shall arise first : then shall we which liue and remaine be caught vp with them also in the cloudes to meete the lord in the ayre , and so shall wee euer bee with the lord . here the apostle maketh a plaine demonstration of the future resurrection , when christ shall come to sit in iudgement ouer both quick and dead . but it is an ordinary question whether those whom christ shall finde aliue at his comming ( whom the apostle admitteth himselfe and those with him to be ) shall euer die at all , or goe immediately in a moment vp with the rest to meete christ , and so be forth with immortallized . it is not impossible for them both to die and liue againe in their very ascention through the ayre . for these words ; and so shall wee euen bee with the lord , are not to bee taken as if wee were to continue in the ayre with him , for hee shall not stay in the ayre , but goe and come through it . we meete him comming , but not staying but so shall we euer bee with him , that is , in immortall bodies , where euer our stay bee . and in this sence the apostle seemes to vrge the vnderstanding of this question to bee this , that those whom christ shall finde aliue , shall neuer-the-lesse both dye and reuiue , where he saith . in christ shall all bee made aliue : and vpon this , by and by after ; that which thou sowest , is not quickned except it dye . how then shall those whom christ shall finde aliue bee quickned in him by immortality , vnlesse they doe first dye , if these words of the apostle bee true ? if wee say that the sowing is meant onely of those bodyes that are returned to the earth , according to the iudgement laide vpon our transgressing fore-fathers : thou art dust , and to dust shalt thou returne : then wee must confesse , that neither that place of saint paul nor this of genesis concernes their bodies whome christ at his comming shall finde in the body : for those are not sowne , because they neither goe to the earth , nor returne from it , how-so-euer they haue a little stay in the ayre , or other-wise taste not of any death at all . but now the apostle hath another place of the resurrection . ( a ) wee shall all rise againe , saith hee , or ( as it is in some copies ) wee shall all sleepe . so then , death going alway before resurrection , and sleepe in this place implying nothing but death , how shall all rise againe , or sleepe , if so many as christ shall finde liuing vpon earth , shall neither sleepe nor rise againe ? now therefore , if wee doe but auouch that the saints whome christ shall finde in the flesh , and who shall meete him in the ayre , doe in this rapture leaue their bodies for a while , and then take them on againe ; the doubt is cleared both in the apostles first words ; that which thou sowest is not quickned , except it dye : as also in his later , wee shall all rise againe , or wee shall all sleepe : for they shall not bee quickned vnto immortalitie , vnlesse they first taste of death : and consequentlie haue a share in the resurrection by meanes of this their little sleepe . and why is it incredible that those bodies should bee sowen , and reuiued immortally in the ayre , when as wee beleeue the apostle , where hee saith plainely , that the resurrection shall bee in the twinckling of an eye , and that the dust of the most aged bodye , shall in one moment concurre to retaine those members , that thence-forth shall neuer perish : nor let vs thinke that that place of genesis , thou art dust , &c. concerneth not the saints , for all that their dead bodyes returne not to the earth , but are both dead and reuiued whilest they are in the ayre . to dust shalt thou returne , that is , thou shalt by losse of life , become that which thou wast ere thou hadst life . it was earth in whose face the lord breathed the breath of life , when man became a liuing soule : so that it might bee sayd . thou art liuing dust , which thou wast not , and thou shalt bee ●…lesse dust , as thou wast . such are all dead bodyes euen before putrefaction , and such shall they bee ( if they dye ) where-so-euer they dye , beeing voyde of life , which not-with-standing they shall immediatly returne vnto . so then shall they returne vnto earth , in becomming earth , of liuing men ; as that returnes to ashes which is made of ashes , that vnto putrifaction which is putrified , that into a potte which of earth is made a potte , and a thousand other such like instances . but how this shall bee , wee doe but coniecture now , 〈◊〉 shall know till wee see it . that ( b ) there shall bee a resurrection of the flesh at the comming of christ to iudge the quicke and the dead , all that are christians must confidently beleeue : nor is our faith in this point any way friuolous , although wee know not how this shal be effected . but , as i said before , so meane i still , to proceed in laying downe such places of the old testament now , as concerne this last iudgement , as farre as neede shal be ; which it shall not bee altogether so necessary to stand much vpon , if the reader do but ayde his vnderstanding with that which is passed before . l. vives . we shall ( a ) all rise againe ] the greeke copies reade this place diuersly ( hier. ep . ad numerium : ) for some read it , we shall not all sleepe , but wee shall all bee changed . eras annot. non. testam , et in apolog. hence i thinke , arose the question whether all should die , or those that liued at the iudgement daie bee made immortall without death . petrus lumbardus sent. . dist . , shewing the difference herevpon betweene ambrose and hierome , dares not determine , because augustine leaneth to ambrose , and most of all the greeke fathers to hierome , reading it , wee shall not all sleepe . and for ambrose , erasmus sheweth how he stagreth in this assertion . meane while wee doe follow him whom wee explane . ( b ) there shal be a resurrection . ] this we must stick to , it is a part of our faith . how it must bee , let vs leaue to god , and yoake our selues in that sweet obedience vnto christ. it sufficeth for a christian to beleeue this was , or that shal be , let the meanes alone to him who concealeth the plainest workes of nature from our apprehensions . esaias his doctrine concerning the iudgement and the resurrection . chap. . the dead ( saith the prophet esaias ) shall arise againe ; and they shall arise againe that were in the graues ; and all they shal be glad that are in the earth : for the dew that is from thee , is health to them , and the land ( or earth ) of the wicked shall fall . all this belongs to the resurrection . and whereas he saith the land of the wicked shall fall , that is to bee vnderstood by their bodies which shal be ruined by damnation . but now if wee looke well into the resurrection of the saints , these wordes , the dead shall arise againe , belong to the first resurrection , and these , they shall arise againe that were in the graues , vnto the second . and as for those holie ones whom christ shall meete in their flesh , this is fittely pertinent vnto them : all they shal be glad that are in the earth : for the dewe that is from thee , is health vnto them : by health in this place , is meant immortality , for that is the best health , and needes no daiely refection to preserue it . the same prophet also speaketh of the iudgement , both to the comfort of the godly , and the terror of the wicked . thus saith the lord : behold , i will incline vnto them as a floud of peace : and the glory of the gentiles like a flowing streame : then shal yee suck : yee shal be borne vpon her shoulders , and be ioyfull vpon her knees . as one whom his mother comforteth so will i comfort you , and yee shal be comforted in ierusalem . and when yee see this your hearts shall reioyce and your bones shal flourish as an herbe : and the hand of the lord shal be knowne vnto his seruants , and his indignation against his enemies . for be hold the lord will come with fire , and his chariots like a whirle-winde , that hee may recompence his anger with wrath , and his indignation with a flame of fire , for the lord will iudge with fyre , and with his sword , all flesh , and the slaine of the lord shal be many . thus you heare , as touching his promises to the good , hee inclineth to them like a floud of peace : that is in all peacefull abundance ; and such shall our soules bee watred withall at the worldes end : ( but of this in the last booke before ) this hee extendeth vnto them to whom hee promiseth such blisse that wee may conceiue that this floud of beatitude doth sufficently bedewe all the whole region of heauen , where we are to dwell . but because he bestoweth the peace of incorruption vpon corruptible bodies , therefore hee saith he will incline , as if hee came downe-wards from aboue , to make man-kinde equall with the angells . by ierusalem wee vnderstand not her that serueth with her children , but our free mother ( as the apostle saith ) which is eternall , and aboue ; where after the shockes of all our sorrowes bee passed , wee shall bee conforted , and rest like infants in her glorious armes , and on her knees . then shall our rude ignorance bee inuested in that vn-accustomed blessednesse ; then-shall wee see this , and our heart shall reioyce : what shall wee see ? it is not set downe . but what is it but god , that so the gospell might bee fulfilled : blessed are the pure in heart for they shall see god. and all that blisse which wee now beleeue but , like fraile-men , in farre lesse measure then it is , wee shall then behold and see : here wee hope , there wee shall enioye . but least wee should imagine that those causes of ioye concerned , onelie the spirit ; hee addeth , and your bones shall flourish as an herbe . here is a plaine touch at the resurrection , relating as it were , what hee had omitted . these things shall not bee done euen then when wee doe see them ; but when they are already come to passe , then shall wee see them . for hee had spoken before of the new heauen and earth in his relations of the promises that were in the end to bee performed to the saints , saying , i will create new heauens , and a new earth , and the former shall not hee remembered nor come into minde : but bee you glad and reioyce therein ; for behold i will create ierusalem as a reioycing , and her people as a ioye , and i will reioyce in ierusalem , and ioye in my people , and the voice of weeping shal be heard no more in her , nor the voice of crying , &c. this now some applie to the proofe of chiliasme : because that the prophets manner is to mingle tropes with truthes , to excercise the reader in a fitte inquest of their spirituall meanings , but carnall sloath contents it selfe with the litterall sence onely , and neuer seekes further . thus farre of the prophets wordes before that hee wrote what wee haue in hand : now for-ward againe . and your bones shall flourish like 〈◊〉 herbe : that hee meaneth onelie the resurrection of the saintes in this , his addition prooues : and the hand of the lord shal bee knowne amongst his seruantes . what is this , but his hand , distinguishing his seruants from such as scorne him ? of those it followeth . and his indignation against his enemies : or ( as another interprets it ) ( a ) against the vnfaithfull . this is no threatning , but the effect of all his threatnings . for behold ( saith hee ) the lord will come with fire , and his chariots like a whirle-winde that hee may recompence his anger with wrath , and his indignation with a flame of fire . for the lord will iudge with fire , and with his sword , all flesh , and the slaine of the lord shal bee many , whither they perish by fire or sword , or whirle-winde , all denounce but the paine of the iudgement , for hee saith that god shall come as a whirle-winde , that is , vnto such as his comming shal be penall vnto . againe his chariots , beeing spoke in the plurall , imploy his ministring angells . but whereas hee saith that all flesh shal bee iudged by this fyre and sword , wee doe except the saints , and imply it onelie to those which minde earthlie things , and such minding is deadlie : and such as those of whome god saith , my spirit shall not alwaie striue with man , because hee is but flesh . but these words . the slaine ( or wounded ) of the lord shal bee many ; this implieth the second death . the fire , the sword , and the stroke , may all bee vnderstood in a good sence : for god hath sayd hee would send fyre into the world : and the holie ghost descended in the shape of fiery tongues . againe , i came not ( saith christ ) to send peace , but the sworde . and the scripture calls gods word a two edged sworde ; because of the two testaments . besides , the church in the canticles , saith that shee is wounded with loue , euen as shotte , with the force of loue . so that this is plaine , and so is this that wee read , that the lord shall come as a reuenger , &c. so then the prophet proceedes with the destruction of the wicked , vnder the types of such as in the olde law forbare not the for bidden meates , rehearsing the gratiousnesse of the new testament from christs first comming , euen vnto this iudgement we haue now in hand . for first , he tells how god saith that hee commeth to gather the nations , and how they shall come to see his glorie . for all haue sinned ( saith the apostle ) and are depriued of the glorie of god. hee sayth also that hee will leaue signes amongst them to induce them to beleeue in him , and that hee will send his elect into many nations , and farre islands that neuer heard of his name , to preach his glory to the gentiles , and to bring their bretheren , that is the bretheren of the elect israell ( of whome hee spake ) into his presence : to bring them for an offering vnto god in chariots , and vpon horses ; that is by the ministerie of men or angells , vnto holie ierusalem , that is now spread through-out the earth in her faithfull cittizens . for these when god assisteth them , beleeue ; and when they beleeue , they come vnto him . now god in a simily compares them to the children of israel that offered vnto him his sacrifices with psalmes in the temple : as the church doth now in all places : and hee promiseth to take of them for priests and for leuites , which now wee see hee doth . for hee hath not obserued fleshly kindred in his choise now , as hee did in the time of aurons priest-hood : but according to the new testament where christ is priest after the order of melchisedech , hee selecteth each of his priests according to the merit which gods grace hath stored his soule with : as wee now behold : and these ( b ) priests are not to bee reckned of for their places ( for those the vnworthie doe often hold ) but for their sanctities , which are not common both to good and bad . now the prophet hauing thus opened gods mercies to the church , addeth the seueral ends that shall befall both the good and bad in the last iudgement , in these w●…ds : as the new heauens and the new earth which i shall make shall remaine before mee , saith the lord : euen so shall your seede and your name . and from month to moneth , and from sabbath to sabbath shall all flesh come to worshippe before mee , saith the lord : and they shall goe forth and looke vpon the members of the men that haue transgressed against mee ; for their women shall not die , neither shall their fire bee quenshed ; and they shal be an abhorring vnto all flesh . thus endeth the prophet his booke , with the end of the world . some in this place for members , read ( c ) carkasse , hereby intimating the bodies euident punishment , though indeed a carkasse is properly nothing but dead flesh : but those bodies shal be lyuing , otherwise , how should they bee sensible of paine ? vnlesse wee say , they are dead bodies , that is , their soules are fallen into the second death , and so wee may fitly call them carkasses . and thus is the prophets former words also to bee taken ; the land of the wicked shall fall : cadauer , a carkasse , all knowes , commeth of cado to fall : now the translators by saying the carkasses of the men , doe not exclude women from this damnation , but they speake as by the better sexe , beeing that woman was taken out of man. but note especially , that where the prophet speaking of the blessed , sayth , all flesh shall come to worshippe ; hee meaneth not all men ( for the greater number shal be in torments ) but some shall come out of all nations , to adore him in the heauenly ierusalem . but as i was a saying , since here is mention of the good by flesh , and of the bad , by carkasses ; verelie after the resurrection of the flesh , our faith whereof , these words doe confirme , that which shall confine both the good and bad vnto their last limits , shal be the iudgement to come . l. vives . against ( a ) the vnfaithfull ] hierome , out of the hebrew , and the seauenty readeth it , against his enemies . ( b ) priests are not to be ] it is not priest-hood , nor orders that maketh a man any whit respected of god ; for these dignities both the godly and vngodly doe share in : but it is purity of conscience , good life , and honest cariage , which haue resemblance of that immense , that incorruptible nature of god , those winne vs fauour with him . ( c ) carkasses ] so doth hierome reade it . but marke saint augustines vprightnesse , rather to giue a fauorable exposition of a translation to which hee stood not affected , then any way to cauill at it . how the saints shall goe forth to see the paines of the wicked . chap. . bvt how shall the good goe forth to see the bad plagued ? shall they leaue their blessed habitations , and goe corporally to hell , to see them face to face ? god forbid : no , they shall goe in knowledge . for this implieth that the damned shal be without , and for this cause the lord calleth their place , vtter darkenesse , opposite vnto that ingresse allowed the good seruāt in these words , enter into thy maisters ioye : and least the wicked should be thought to goe in to bee seene , rather then the good should goe out by knowledge to see them , being to know that which is without : for the tormented shall neuer know what is done in the lords ioye : but they that are in that ioye , shall know what is done in the vtter darkenesse : therefore saith the prophet , they shall goe forth ; in that they shall know what is without , for if the prophets through that small part of diuine inspiration could know these things before they came to passe : how then shall not these immortalls know them being passed , seeing that in them the lord is al in all ? thus shall the saints bee blessed both in seed , and name . in seed , as saint iohn saith , and his seed remaineth in him . in name , as isaias saith , so shall your name continue ; from moneth to moneth , and from sabbath to sabbath shall they haue rest vpon rest : passing thus from old and temporall types to new and euerlasting truthes . but the paines of the wicked , that eternall worme , and that neuer dying fire , is diuersly expounded , either in reference to the bodie onelie , or to the soule onely , or the fire to belong to the bodie reallie , and the worme to the soule figuratiuely , and this last is the likeliest of the three . but heere is no place to discusse peculiars . wee must end this volume , as wee promised , with the iudgement , the seperation of good from badde , and the rewards and punishments accordingly distributed . daniels prophecy of antichrist ; of the iudgement , and of the kingdome of the saints . chap. . of this iudgement daniel prophecieth , saying , that antichrist shall fore-run it : and so hee proceedeth to the eternall kingdome of the saints : for hauing in a vision beheld the foure beasts , types of the foure monarchies , and the fourth ouer-throwne by a king which all confesse to bee antichrist ; and then seeing the eternall empire of the sonne of man ( christ ) to follow : ] daniell ( saith hee ) was troubled in spirit , in the middest of my body , and the visions of mine head made mee affraide . therefore i came to one of them that stood by , and asked him the truth of all this : so hee told mee and shewed mee the interpretation of these things . these foure great beasts are foure kings , which shall arise out of the earth , and they shall take away the kingdome of the most high , and possesse it for euer , euen for euer and euer . after this , i would know the truth of the fourth beast which was so vnlike the other , verie fearefull , whose teeth were of iron , and his nayles of brasse , which deuoured , brake in peeces and stamped the rest vnder his feete . also to knowe of the tenne hornes that were on his head , and of the other that came vppe , before whom three fell , and of the horne that had eyes , and of the month that spake presumptuous things , whose looke was more stoute then his fellowes : i beheld , and the same horne made battaile against the saints , yea and preuailed against them , vntill the ancient of daies came , and iudgement was giuen to the saints of the most high : and the time approached that the saints possessed the kingdome . all this daniel inquired , and then hee proceedeth . then hee sayd , the fourth beast shal be the fourth kingdome on the earth , which shal be vnlike to all the kingdomes and shall deuoure the whole earth , and shall tread it downe and shall breake it in peeces . and the tenne hornes are tenne kings that shall rise , and another shall rise after them , and hee shal be vnlike to the first , and hee shall subdue three kings , and shall speake wordes against the most high , and shall consume the saints , of the most high , and thinke that hee may change times and lawes ; and they shal bee giuen into his hand vntill a time , and halfe a time . but the iudgement shall sit and they shall take away his dominion , to consume and destroy it vnto the end : and the kingdome , and dominion , and the greatnesse of the kingdome vnder the whole heauen shal be giuen vnto the holy people of the most high whose kingdome is an euerlasting kingdome , and all powers shall serue and obey him . euen this is the end of the matter . i daniell had many cogitations which troubled me , and my countenance changed in me but i kept the matter in mine heart . these foure kingdomes , some hold to bee ( a ) those of the assirians , persians , macedonians , and romaines . how fittly , read hieromes commentaries vpon daniel , and there you may haue full instruction . but that antichrists kingdome shal be most cruell against the church ( although it last but a while ) vntill the saints receiue the soueraignty , none that reads this place , can make question of . the time , times and halfe a time is three yeares and a halfe : a yeare , two yeares and halfe a yeare , and this is declared by a number of daies afterwards , and by the numbers of monethes in other places of the scriptures . times in this place seemeth indefinite ; but the ( b ) duall number is here vsed by the lxx . which the latines haue not : but both the greekes and ( c ) hebrewes haue . times then standeth but for two times . now i am afraid ( indeede ) that wee deceiue our selues in the ten kings whome antichrist shall find , as tenne men , by our account , but there are not so many kings in the romaine monarchy , so that antichrist may come vpon vs ere wee bee aware . what if this number imply the fullnesse of regality , which shal be expired ere hee come , as the numbers of a thousand , a hundred , seauen , and diuers more do oftentimes signifie the whole of a thing ? i leaue it to iudgement . on with daniel , there shal be a time of trouble ( saith hee chap. ) such as neuer was since there began to bee a nation vnto that same time , and at that time thy people shal be deliuered , euery one that shal be found written in the booke . and many that sleepe in the dust of the earth shall awake : some to euerlasting life , and some to shame and perpetuall contempt . and they that be wise shall shine as the brightnesse of the firmament , and they that turne to righteousnesse shall shine as the starres , for euer and euer . how like is this place vnto that of the ghospell concerning the resurection ? that saith : they that are in the graues : this , they that are in the dust of the earth that saith , shall come forth : this , shal awake , that , they that haue done good , vnto eternall life , and they that haue done euill vnto euerlasting damnation : this , some to euerlasting life , and some to perpetuall shame and contempt . nor thinke they differ in that the gospell saith , all that are in the graues , and the prophet saith ●…t many : for the scripture sometimes vseth many for all . so was it said vnto abraham , thou shalt bee a father of many nations , and yet in another place , in thy seed shall all nations be blessed . of this resurrection , it was said thus to daniell him-selfe a little after ; go thou thy way till the end be : for thou shalt rest , and stand vp in thy lot at the end of the daies . l. vives . those of the ( a ) assirians . ] for the first beast was like a lyonesse , bloudy and lustful and like an eagle , proud , and long liued : and such was the assirian empire : the second like a beare , rough and fierry , such was cyrus founder of the persian monarchy . the third like a winged leopard , head-long , bloudy , and rushing vpon death : such was the macedon , who seemed rather to fly to souerainety then goe on foote : for how soone did hee bring all asia vnder ? the forth , the strangest , strongest , bloudiest . &c. of all : such was the romaine empire , that exceeded barbarisme in cruelty , filling all the world with the rust of hir owne breeding , with bones of her massacring , with ruines of her causing . ( b ) the duall ] the ancient greekes had but singular and plurall : the duall was added afterwards , which the latines would not imitate . ( dionys. grammat . ) yet the greeke poets doe often vse the plurall for the duall , as yee may obserue in homer , &c. ( c ) hebrewes haue ] so saith hierome vpon daniel . dauids prophecies of the worlds end , and the last iudgment . chap. . touching this last iudgment , we finde much spoken of it in the psalmes , but i omit the most of it , yet the plainest thereof , i cannot but rehearse . thou afore time layd the foundation of the earth , and the heauens are the workes of thy hands . they shall perish , but thou shalt endure : they shall all waxe old as doth a garment ; as a vesture shalt thou change them , and they shall bee changed : but thou art the same , and thy yeares shall not faile . what reason now hath porphyry to praise the hebrewes for their adoration of the greatest god , and yet blame the christians for auoutching that the world shall haue an end , seeing that these bookes of the hebrews , whose god hee confesseth to bee terrible to all the rest , doe directly auerre it ? they shall perish : what ? the heauens : the greatest , the safest , the highest part of the world shall perish , and shall not the lesser , and lower doe so too ? if ioue doe not like this , whose oracle ( as porphyry saith ) hath condemned the christians credulity , why doth hee not condemne the hebrewes also , for leauing this doctrine especially recorded in their holyest writings : but if this iewish wisdome which he doth so commend , affirme that the heauens shall perish , how vaine a thing is it , to detest the christian faith , for auouching that the world shall perish , which if it perish not , then cannot the heauens perish . now our owne scriptures , with which the iewes haue nothing to doe , our ghospels and apostolike writings , do all affirme this . the fashion of this world goeth away . the world passeth away . heauen and earth shall passe away . but i thinke that passeth away , doth not imply so much as perisheth . but in saint peters epistle , where hee saith , how the world perished being ouer-flowed with water , is plainly set downe both what he meant by the world , how farre it perished , and what was reserued for fire , and the perdition of the wicked . and by and by after , the day of the lord will come as a thiefe in the night , in the which the heauens shall passe away with a noyse , the elements shall melt vvith heate , and the earth vvith the rockes that are therein shall bee burnt vp ; and so concludeth , that seeing all these perish , what manner persons ought yee to be ? now we may vnderstand that those heauens shall perish which he said were reserued for fire , and those elements shall melt which are here below in this mole of discordant natures ; wherein also he saith those heauens are reserued , not meaning the vpper spheres that are the seats of the stars : for whereas it is written that the starres shall fall from heauen , it is a good proofe that the heauens shall remaine vntouched ; ( if these words bee not figuratiue , but that the starres shall fall indeed , or some such wonderous apparitions fill this lower ayre , as virgil speaketh of , stella ( a ) facem ducens multa cum luce cucurrit . a tailed starre flew on , with glistring light . and so hid it selfe in the woods of ida. ) but this place of the psalme seemes to exempt none of all the heauens from perishing . the heauens are the workes of thine hands : they shall perish : thus as hee made all , so all shall bee destroyed . the pagans scorne ( i am sure ) to call saint peter to defend that hebrew doctrine which their gods doe so approoue ; by alledging the figuratiue speaking hereof pars pro toto : all shall perrish , meaning onely all the lower parts : as the apostle saith there , that the world perished in the deluge , when it was onely the earth , and some part of the ayre . this shift they will not make , least they should eyther yeeld to saint peter , or allow this position , that the fire at the last iudgement may doe as much as wee say the deluge did before : their assertion , that all man-kinde can neuer perish , will allow them neither of these euasions . then they must needes say that when their gods commended the hebrews wisdom , they had not read this psalme : but there is another psalme as plaine as this : our god shall come , and shall not keepe silence : a fire shall deuoure before him , and a mightie tempest shall bee mooued round about him : hee shall call the heauen aboue , and the earth to iudge his people . gather my saints together vnto mee , those that make a couenant with mee with sacrifice . this is spoken of christ , whome wee beleeue shall come from heauen to iudge both the quick and the dead . hee shall come openly , to iudge all most iustly , who when hee came in secret was iudged himselfe most vniustly . hee shall come and shall not bee silent , his voyce now shall confound the iudge before whome hee was silent , when hee was lead like a sheepe to the slaughter , and as a lambe before the shearer is dumbe , as the prophet saith of him , and as it was fulfilled in the ghospell . of this fire and tempest wee spake before , in our discourse of isaias prophecie touching this point . but his calling the heauens aboue ( that is the saints ) this is that which saint paul saith : then shall wee bee caught vp also in the clouds , to meete the lord in the ●…yre . for if it meant not this , how could the heauens bee called aboue , as though they could bee any where but aboue ? the words following ; and the earth , if you adde not , aboue heere also , may bee taken for those that are to bee iudged , and the heauens for those that shall iudge with christ. and then the calling of the heauens , aboue implyeth the placing of the saints in seates of iudgments , not their raptures into the ayre . wee may further vnderstand it to bee his calling of the angels from their high places , to discend with him to iudgement , and by the earth , those that are to bee iudged . but if wee doe vnderstand aboue at both clauses , it intimateth the saints raptures directly : putting the heauens for their soules , and the earth for their bodyes : to iudge ( or discerne ) his people , that is , to seperate the sheepe from the goates , the good from the bad . then speaketh he to his angels , gather my saints together vnto mee : this is done by the angels ministery . and whome gather they ? those that make a couenant with mee with sacrifice : and this is the duty of all iust men to doe . for either they must offer their workes of mercy ( which is aboue sacrifice , as the lord saith , i will haue mercy and not sacrifice ) or else their workes of mercy is the sacrifice it selfe that appeaseth gods wrath , as i prooued in the ninth booke of this present volume . in such workes doe the iust make couenants with god , in that they performe them for the promises made them in the new testament . so then christ hauing gotten his righteous on his right hand , will giue them this well-come . come yee blessed of my father , inherite yee the kingdome prepared for you from the foundations of the world : for i was an hungred and you gaue me to eate : and so forth of the good workes , and their eternall rewards which shall be returned for them in the last iudgment . l. vives . sstella ( a ) facem ducens ] virg. aeneid . . anchises beeing vnwilling to leaue troy , and aeneas being desperate , and resoluing to dye , iupiter sent them a token for their flight , namely this tailed starre : all of which nature ( saith aristotle ) are produced by vapours enflamed in the ayres mid region . if their formes be only lineall , they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , lampes , or torches . such an one saith plynie glided amongst the people at noone day , when germanicus caesar presented his sword-players prize : others of them are called bolidae , and such an one was seene at mutina . the first sort of these flye burning onely at one end , the latter burneth all ouer . thus pliny lib. . malachies prophecy of the iudgement , and of such as are to be purged by fire . chap. . the prophet ( a ) malachiel or malachi , ( other-wise called the angel , and held by some as hierome saith , and namely by the hebrews , ( b ) to bee esdras the priest that wrote some other parts in the canon ) prophecied of the last iudgment in these words . behold hee shall come , saith the lord of hoastes : but who may abide the day of his comming ? and who shall endure when hee appeareth ? for hee is like a purging fire , and like fullers sope : and hee shall sit downe to trye and fine the siluer , hee shall euen fine the sonnes of leui , and purifie them as golde and siluer , that they may bring offrings to the lord in righteousnesse . then shall the offerings of iudah , and hierusalem bee acceptable vnto the lord as in old time , and in the yeares afore . and i will come neere vnto you to iudgement , and i will bee a swift witnesse against the sooth-sayers , and against the adulterers , and against false swearers , and against those that wrong fully keepe back the hirelings wages , and vexe the vviddow and the fatherlesse , and feare not mee , saith the lord of hoastes : for i am the lord , i change not . these words doe seeme euidently to imply a purification of some , in the last iudgement . for what other thing can bee meant by this , hee is like a purging fire , and like fullers sope , and hee shall sitte downe to trye and fine the siluer , hee shall fine the sonnes of leui , and purifie them as golde or siluer ? so saith esayas : the lord shall wash the filthinesse of the daughters of zion , and purge the bloud of hierusalem on t of the middest thereof , by the spirit of iudgement , and by the spirit of burning . perhaps this burning may bee vnderstood of that seperation of the polluted from the pure in that paenall iudgement , the good beeing to liue euer after , with-out any commerce with the bad . but these words ; hee shall euen fine the sonnes of leui , and purifie them as gold and siluer , that they may bring offrings to the lord in righteousnesse , doe intimate a purgation euen of the good , who shall now be cleansed from that in-iustice wherein they displeased the lord , & being cleansed , and in their perfection of righteousnesse , they shall bee pure offerings themselues vnto him their lord. for what better or more acceptable oblation for him , then them selues ? but let vs leaue this theame of paenall purgation vnto a more fitt oportunity . by the sonnes of leui , iudah and hierusalem , is meant the church of god , both of hebrews and others : but not in that state that it standeth now in : ( for as we are now , if wee say wee haue no sinne , wee deceiue our selues and the truth is not in vs : ) but as it shall be then , like a threshing-flore cleansed by the fan of the last iudgement , all being penally purged , that needed such a purification , so that now there shall need no more sacrifice for sinne , for all that offer such , are in sinne , for the remission of which they offer to bee freed from it by gods gracious acceptance of their offring . l. vives . malachiel or ( a ) malachi . ] i neuer read that malachi was euer called malachiel . malachi , is in hebrew , his angel : and therefore he was called malachi , for if it were malachiel , it should be interpreted , the angell of the lord : i thinke therefore it should be read here , malachi . ( b ) to be esdras . ] of this lib. . of the saints offerings , which god shall accept of , as in the old time , and the yeares afore . chap. . to shew that the citty of god should haue no more such custome , it is said that the sonnes of leui : shall bring offrings to the lord in righteousnesse : therefore not in sinne , and consequently not for sinne , wee may therefore gather by the words following , viz. then shall the offrings of iudah and ierusalem be acceptable vnto the lord , as in old time and in the yeares afore ; that the iewes are deceiued in beleeuing the. restaurations of their old legall ceremonies : for all the sacrifices of the old instrument were offered in sinne , and for sinne , the priest him-selfe ( who wee must thinke was the holiest ) was expresly commanded by the lord to offer first for his owne sinnes , and then for the people : wee must therefore shew how these words , as in old time and in the yeares afore , are to bee taken . they may perhaps imply the time of our first parents being in paradice , for they were then pure , and offred them-selues as vnspotted oblations to the lord. but they transgressing , and being therefore thrust out , and all mankind being depraued and condemned in them , since their fall no ( a ) man but the worlds redeemer , and little baptized infants were euer pure from sinne : no not the infant of one daies age . if it be answered that they are worthily said to offer in righteousnesse that offer in faith , in that the iust liueth by faith , though if he say , hee hath no sinne hee deceiues him-selfe , and therefore hee saith it not , because he liueth by faith : i say againe , is any one so farre deceiued as to pararell these times of faith with those of the last iudgment , wherein those that are to offer those oblations in righteousnesse are to bee purged and refined : nay , seeing that after that purgation , there shal be no place for the least imperfection of sin : assuredly the time wherein there shal be no sinne is not to bee compared with any , sauing with the time before our first parents fall in paradise , wherein they liued in spotlesse felicity . so that this it is which is ment by the old time , and the yeares afore , for such another passage is there in esaias : after the promise of a new heauen and a new earth , amongst the other allegoricall promises of beatitudes to the saints ( which study of breuity enforced vs to let passe vnexpounded ) this is one . as the daies of the of tree life , shall the dayes of my people be . this tree , who is it that hath read the scriptures and knowes not y● god planted it , and where , and how our first parents by sinne were debarred from eating of the fruit thereof , and a terrible guard set vpon it for euer after ? some may say the prophet by that , meant the daies of christ his church that now is , and that christ is that tree , ( according to that of salomon concerning wisdome . she is a tree of life to them that lay hold on her ) and againe , that our first parents liued but a smal while in paradise , seeing that they had no children during that space , and therefore when we speake of the time that they were there , we can not speake of any yeares , as this place doth , in old time and in the yeares bofore : well this question is too intricate to discusse at this time , and therefore let it passe . there is another meaning of these words also , ( besides this ) which doth also , exclude the interpretation of this place by the legall and carnall sacrifices as though the restoring of them were such a benefit , for those offrings of the old law being made all of vnpolluted beasts , and purely exhibited , did signifie spotlesse and holy men , such as christ him-selfe onely was and no other . seeing therefore that in the iudgement all being clensed that neede clensing , there shall not bee any sinne left in the saints , but each shall offer himselfe in righteousnes vnto god , as an immaculate and pure oblation : thus shall it be then as in the yeares afore , when that was represented typically which at this day shal be fulfilled truely , for then shall that purity be reall in the saints , which erst was prefigured in the sacrifices . and thus of that . now as for those that are not worthy of being clensed , but condemned , thus saith the prophet : i will come to you in iudgement , and i wil be a swift witnesse against the south-sayers , and against the adulterers , &c. for i am the lord , and change not : as if he said your fault hath now made you worse , and my grace once made you better : but i change not . he will be witnesse him-selfe , because he shall in that iudgement neede no other . swift , because he will come on a sudden , vnlooked for , and when he is thought to bee farthest of : and againe because hee will conuince the guilty conscience without making any words . inquisition shal be made in the thoughts of the vngodly , saith the wise man. their conscience also bearing witnes ( saith the apostle ) and their thoughts accusing one another or excusing , at the day when god shall iudge the secrets of men by iesus christ according to my ghospell . thus then shall god be a swift witnesse in calling that presently vnto the thoughts which shall forthwith condemne them . l. vives . no ( a ) man except . ] [ the question of the uirgin mary was not yet a foote : but grew afterward betweene two orders of friers , both fiery , and led with vndaunted generalls , the dominicans by thomas of aquin , and the franciscans by iohn duns scotus . now the councell of basil decred that she was wholly pure from all touch of sinne . but the dominicans obiected that this was no lawfull counsell , and the minorites of the other side avowed that it was true and holy , and called the dominicans heretiques for slandering the power of the church : so that the matter had come to a shrewd passe , but that pope sixtus forbad this theame to be any more disputed of . thus do these men esteeme councells or canons , bee they againe their pleasures , iust as an old wiues tale in a flaxe-shope or at an ale-house gossiping . ] of the seperation of the good from the bad in the end of the last iudgement . chap. . that also which i alledged ( to another purpose ) in the eighteenth booke , out of this prophet belongeth to the last iudgement : they shal be to me , saith the lord of hostes , in that day that i shall do this , as a flocke , for i will spare them as a man spareth his owne sonne that serueth him : then shall you returne and discerne betweene the righteous and the wicked , betweene him that serueth god and him that serueth him not , for behold the day commeth , that shall burne as an ouen , and all the proud , yea and all that do wickedly shal be stuble , and the day that commeth shall burne them vp saith the lord of hostes , and shall leaue them neither roote nor branch . but vnto you that feare my name shall the sunne of righteousnes arise , and health shal be vnder his winges , and yee shall go forth and grow vp as fat calues . and yee shall tread downe the wicked , for they shal be dust vnder the soules of your feete in the day that i shall do this , saith the lord of hostes. this distance of rewards , and punishments , seuering the iust from the vniust , is not seene by the transitory light of this worldly sunne , but when it appeareth before that sunne of righteousnesse , in the manifesation of the life to come , then shall there bee such a iudgement as neuer was before . moyses law , to be spiritually vnderstood , for feare of dangerous errour . chap. . bvt whereas the prophet procedeth , saying : remember the law of moyses my seruant , which i commended vnto him in horeb for all israell with the statutes and iudgements , this is fittly added , both to follow the precedent distinction betweene the followers of the law and the contemners of it , as also to imply that the said law must bee spiritually interpreted , that christ , the distinguisher of the good and bad , may therein be discouered ; who spoke not idly him-selfe , when he told the iewes saying : had yee beleeued moyses , yee would haue beleeued me , for be wrote of me , for these men conceyuing the scriptures in a carnallience and not apprehending those earthly promises as types of the eternall ones , fell into those damnable murmurings that they durst bee bold to say , ( a ) it is in vaine to serue god , and what profit is it that wee haue kept his commaundement , and that wee walked humbly before the lord of hostes ? therefore ( b ) wee count the proud blessed , euen they that worke wickednesse are set vp . &c. these their words seeme euen to compell the prophet to foretell-the last iudgement , where the wicked shall be so farre from all shadow of happinesse , that they shal be apparantly wretched , and the good , so acquite from all lasting misery , that they shall not be touched with any the most transitory , but fully and freely be enthroned in eternal blessednesse . for their words before seeme to say thus , all that do euill , are good in gods eye , and please him . these grumblings against god proceeded meerely of the carnall vnderstanding of moyses law . where-vpon the psalmist saith that he had like to haue fallen him-selfe , and that his feete slipped , through his fretting at the foolish , seeing the prosperity of the wicked , in so much that he saith : how doth god know it , or is there knowledge in the most high ? and by and by after : haue i clensed mine heart in vaine , and washed mine hands in innocency ? but to cleare this difficulty , how it should come to passe that the wicked should bee happy , and the iust miserable , he addeth this : then thought i to know this , but it was too painefull for me , vntill i went into the sanctuary of god and then vnderstood i their end . at the day of the lord it shall not be so , but the misery of the wicked , and the happinesse of the godly shall appeare at full , in far other order then the present world can discouer . l. vives . it is ( a ) in vaine . ] a wicked , fond and absurd complaint , of such as onely ( like brute beasts ) conceiue & respect nothing but what is present : looke but into the conscience of the wicked and you shall finde their hearts torne in peeces : looke but vpon the time to come , and you shall see a shole of plagues prepared for them , which you may thinke are slowe , but heauen assureth you , they are sure . ( b ) wee count the wicked ] your account cannot make them fortunate . helias his comming to conuert the iewes , before the iudgment . chap. . now the prophet hauing aduised them to remember the law of moyses , because he fore saw that would here-after miss-interprete much thereof , hee addeth : behold i will send you ( a ) heliah the prophet before the comming of the great and fearefull day of the lord : and hee shall turne the heart of the fathers to the children and of the children to the fathers , least i come and smite the earth with cursing . that this great and mighty prophet elias shall conuert ( b ) the iewes vnto christ before the iudgment , by expounding them the lawe , is most commonly beleeued and taught of vs christians , and is held as a point of infallible truth . for we may well hope for the comming of him before the iudgment of christ , whome we do truly beleeue to liue in the body at this present houre , with-out hauing euer tasted of death . hee was taken vp by a fiery chariot body and soule from this mortall world , as the scriptures plainly auouch . therefore when he commeth to giue the law a spirituall exposition , which the iewes doe now vnderstand wholy in a carnall sence , then shall hee turne the hearts of the fathers vnto the children , ( or , the heart of the father vnto the child : for the lxx . doe often vse the singular number for the plurall . ) that is , the iewes shall then vnderstand the law as their holy forefathers had done before them , moyses , the prophets , and the rest . for the vnderstanding of the fathers being brought to the vnderstanding of the children , is the turning of the fathers heart vnto the children , and the childrens consent vnto the vnderstanding of the fathers , is the turning of their heart vnto the fathers . and whereas the lxx . say : ( c ) and the heart of a man vnto his kinsman : fathers and children are the nearest of kindred , and consequently are meant of in this place . there may be a farther and more choice interpretation of this place , namely that helias should turne the heart of the father vnto the childe ; not by making the father to loue the child , but by teaching that the father loueth him , that the iewes who had hated him before , may hence-forth loue him also . for they hold that god hateth him now , because they hold him to be neither god nor the sonne of god : but then shall his heart ( in their iudgements ) be turned vnto him , when they are so farre turned them-selues as to vnderstand how he loueth him . the sequell , and the heart of man vnto his kinsman ; meaneth , the heart of man vnto the man christ , for hee being one god in the forme of god , taking the forme of a seruant , and becomming man , vouchsafed to become our kinsman . this then shall heliah performe . least i come and smite the earth with cursing . the earth , that is , those carnall thoughted iewes , that now are , and that now murmure at the deity , saying , that he delighted in the wicked , and that it is in vaine to serue him . l. vives . heliah ( a ) the of him read the king. . . the iewes out of this place of malachi beleeue that hee shall come againe before the messiah , as the apostles doe shew in their question concerning his comming , matt. . to which our sauiour in answering that he is come already , doth not reproue the scribes opinion , but sheweth another cōming of heliah before himelfe , which the scribes did not vnderstand . origen , for first he had said that helias must first come and restore all things . but it being generally held that helias should come before christ , and it being vnknowne before which comming of christ , our sauiour to cleare the doubt that might arise of his deity in that the people did not see that helias was come said , helias is come already meaning iohn , of whome hee him-selfe had sayd , if yee will receiue it , this is helias ; as if he had said ; bee not moued in that you thinke you saw not helias before me , whome you doubt whether i be the messias or no. no man can be deceiued in the beleeuing that iohn , who came before me was that helias who was to come : not that his soule was in iohn , or that helias himselfe in person were come , but in that iohn came in the spirit and power of helias to turne the hearts of the fathers vnto the children , to make the vnbeleeuers righteous , and to prepare me a perfect people , as the angel promised of him luc. . , this great mistery the lord being willing to poynt at , and yet not laying it fully open , hee eleuates the hearts of the audience with his vsuall phrase vpon such occasions , hee that hath eares to heare let him heare . and truely iohns life came very neare helias his . both liued in the wildernesse , both wore girdles of skins , both reproued vicious princes and were persecuted by them , both preached the comming of christ : fittly therefore might iohn bee called another helias to forerunne christs first comming , as helias him-selfe shall do the second . &c. ( b ) conuert the iewes . ] therefore said christ , helias must first come . &c. to correct ( saith chrisostome ) their infidelity and to turne the hearts of the fathers vnto the children , that is vnto the apostles . and then hee maketh a question ; if helias his comming shall do so much good , why did not our sauiour send him before his first comming ? answ. because as then , they held our sauiour himselfe to be helias , and yet would not beleeue him , wheras when at the worlds end helias shall come , after all their tedious expectation , and shew them who was the true messias , then will they all beleeue him . ( c ) and the heart of man. ] hierome ( and our english vulgar ) read it other-wise . that it is not euident in the old-testament in such places as say , god shall iudge , that it shal be in the person of christ , but onely by some of the testimonies where the lord god speakes . chap. . to gather the whole number of such places of scripture as prophecy this iudgement , were too tedious . sufficeth we haue proued it out of both the testaments . but the places of the old-testament are not so euident for the comming of christ ( a ) in person as them of the new be ; for whereas we read in the old , that the lord god shall come , it is no consequent that it is meant of christ : for the father , the sonne . and the holy ghost are all both lord and god : which we may not omit to obserue . wee must therefore first of all make a demonstration of those places in the prophets as do expressely name the lord god , and yet herein are euidently meant of iesus christ , as also of those wherein this euidence is not so plaine , and yet may bee conueniently vnderstood of him neuerthelesse . there is one place in isaias , that hath it as plaine as may be . here me o iacob and israel ( saith the said prophet ) my called , i am , i am the first , and i am the last : surely my hand hath laid the foundation of the earth , and my right hand hath spanned the heauens : when i call them , they stand together . all you assemble your selues , and heare : which amongst them hath declared these things ? the lord hath loued him : hee will do his will in bable , and his arme shal be against the chaldaeans . i , euen i haue spoken it and i haue called him : i haue brought him and his waies shall prosper . come neare vnto me , heare yee this : i haue not spoke it in secret from the beginning , from the time that the thing was , i was there , and now the lord god and his spirit hath sent me . this was he that spoke here as the lord god : and yet it had not beene euident that hee was christ , but that hee addeth the last clause , the lord god and his spirit hath sent me . for this hee spoke of that which was to come , in the forme of a seruant vsing the preterperfect tense for the future , as the prophet doth else-where saying , he was led , as a sheepe to the slaughter , he doth not say , he shal be led , but putteth the time past for the time to come , according to the vsuall phrase of propheticall speeches . there is also another place in zacharie , as euident as this : where the almightie sent the almightie : and what was that , but that the father sent the sonne ? the words are these : thus saith the lord of hoastes : after this glory hath hee sent mee vnto the nations , which spoyled you , for hee that toucheth you , toucheth the apple of his eye . behold , i will lift my hand vpon them ; and they shall bee a spoyle to those that serued them , and yee shall know that the lord of hoastes hath sent mee . behold here , the lord of hoastes saith , that the lord of hoastes hath sent him . who dare say that these words proceed from any but from christ , speaking to his lost sheepe of israell ? for hee saith so him-selfe : i am not sent but vnto the lost sheepe of israell : those hee compareth heere vnto the apple of his eye , in his most feruent loue vnto them , and of those lost ones , the apostles were a part themselues ; but after this resurrection , ( before which the holy ghost ( saith iohn ) was not yet giuen , because that iesvs was not yet glorified ) hee was also sent vnto the gentiles in his apostles , and so was that of the psalme fulfilled ; thou hast deliuered mee from the contentions of the people : thou hast made mee the head of the heathen : that those that had spoiled the israelites and made them slaues , should spoile them no more but become their slaues . this promised hee to his apostles saying , i will make you fishers of men , and againe , vnto one of them alone , from hence-forth thou shalt catch men . thus shal the nations become spoiles , but vnto a good end , as vessell tane from a strong man that is bound by a stronger . the said prophet also in another place saith ( or rather the lord by him saith ) in that daie will i seeke to destroy all the nations that come against ierusalem , and i will powre vpon the house of dauid and vpon the inhabitants of ierusalem , the spirit of grace and of compassion , and they shall looke vpon mee whome they haue pearced , and they shall lament for him as one mourneth for his onely sonne , and bee sorry for him as one is sory for his first borne . who is it but god that shall ridde ierusalem of the foes that come against her , that is , that oppose her faith , or ( as some interprete it ) that seeke to make her captiue ? who but hee can powre the spirit of grace and compassion vpon the house of dauid and vpon the inhabitants of ierusalem ? this is gods peculiar , and spoken by god himselfe in the prophet : and yet that this god , who shall doe all the wonderfull workes is christ , the sequele sheweth plainely : they shall looke vpon mee whom they haue pearced , and bee sorry &c. for those iewes who shall receiue the spirit of grace and compassion , in the time to come , shall repent that euer they had insulted ouer christ in his passion , when they shall see him comming in his maiesty , and know that this is hee whose base-nesse of parentage they had whilom ●…owted at . and their fore-fathers shall see him too , vpon whom they had exercised such impiety , euen him shall they behold , but not vnto their correction , but vnto their confusion . these words there , i will powre vpon the house of dauid , and vpon the inhabitants of hierusalem , the spirit of grace and compassion , &c. doe no way concerne them , but their progenie onelye , whome the preaching of helias shall bring to the true faith . but as wee say to the iewes , you killed christ , though it were their predecessors , so shall the progeny of those murtherers bewayle the death of christ them-selues , though their predecessors , ( and not they ) were they that did the deed . so then though they receiue the spirit of grace and compassion , and so escape the damnation of their fore-fathers , yet shall they grieue , as if they had beene pertakers of their predecessors villanie , yet shall it not be guilt , but zeale that shall inforce this griefe in them . the lxx . doe read this place thus , they shall behold mee , ouer whome they haue insulted , but the hebrews read it , whom they haue pearced , which giueth a fuller intimation of the crucifying of christ. but that insultation in the lxx . was continued euen through the whole passion of christ ; their taking him , binding him , iudging him , apparelling him with sot-like habites , crowning him with thorne , striking him on the head with reedes , mocking him with fained reuerence , enforcing him to beare his owne crosse , and crucifying him , euen to his very last gaspe , was nothing but a continuate insultation . so that laying both the interpretations together ( as wee doe ) wee expresse at full , that this place implyeth christ and none other . therefore , when-so-euer wee read in the prophets that god shall iudge the world , though there bee no other distinction ; that that very word , iudge , doth expresse the sonne of man , for by his comming it is , that gods iudgement shall be executed . god the father in his personall presence will iudge no man , but hath giuen all iudgement vnto his sonne , who shall shew him-selfe as man , to iudge the world euen as hee shewed him-selfe as man to bee iudged of the world . who is it of whome god speaketh in esaias vnder the name of iacob and israel , but this sonne of man that tooke flesh of iacobs progeny ? iacob my seruant , i will stay vpon him . israel mine elect in whome my soule delighteth , i haue put my spirit vpon him , hee shall bring forth iudgement vnto the gentiles . h●… shall not crye nor lift vp , nor cause his voyce to bee heard in the streetes . a bruised reede shall hee not breake , and the smoaking flaxe shall hee not quench : hee shall bring forth iudgement in truth . hee shall not faile nor bee discouraged vntill hee haue setled iudgement in the earth , and the iles shall hope in his name . in the hebrew there is no ( b ) mention of iacob , nor of israel , but the lxx . being desirous to shew what hee meant by his seruant ; namely that same forme of a seruant wherein the highest was humbled , added the name of the man , from whose stock hee was to deriue that seruile forme . the spirit of god came vpon him in forme of a doue , as the ghospell testifieth . hee brought forth iudgement to the gentiles , in fore telling them of future things which they neuer knew of before . hee dyd not crie out , yet ceased hee not to preach : nor was his voyce heard with out ( or in the streete ) for such as are cut off from his fold neuer heare his voyce . hee neither broake downe nor extinguished those iewes his persecutors , whose lost integrity , and abandoned light , made them like brused reedes , and ( c ) smoaking flaxe ; hee spared them , for as yet hee was not come to iudge them , but to bee iudged by them . hee brought forth iudgment in truth , by shewing them their future plagues , if they persisted in their malice . his face s●…one on the mount , his fame in the whole world , hee neither failed nor fainted , in that both hee and his church stood firme against all persecutions . therefore his foes neuer had , nor euer shall haue cause to thinke that fulfilled which they wished in the psalme , saying ; when shall hee dye and his name perish ? vntill hee haue setled iudgement in the earth : loe , here is that wee seeke . the last iudgement , is that which hee shall settle vpon earth ; comming to effect it out of heauen . as for the last wordes , the iles shall hope in his name , wee see it fulfilled already . thus then by this which is so vn-deniable , is that prooued credible , which impudence dares yet deny . for who would euer haue hoped for that which the vnbeleeuers them-selues doe now behold , as well as wee , to their vtter heart-breaking and confusion ? ( d ) who did euer looke that the gentiles should embrace christianity , that had seene the author thereof bound , beaten , mocked , and crucified ? that which one theefe durst but hope for vpon the crosse , in that now doe the nations farre and wide repose their vtmost confidence , and least they should incurre eternall death , are signed with that figure where-vpon hee suffered his temporall death . let none therefore make any doubt that christ shall bring forth such a iudgment as the scriptures doe promise , except hee beleeue not the scriptures , and stand in his owne malicious blindnesse against that which hath enlightned all the world . and this iudgment shall consist of these circumstances , partly precedent and partly adiacent : helias shall come , the iewes shall beleeue , antichrist shall persecute , christ shall iudge , the dead shall arise , the good and bad shall seuer , the world shall burne , and bee renewed . all this wee must beleeue shall bee , but in what order , our full experience then shall exceed our imperfect intelligence as yet . yet verily i doe thinke they shall fall out in order as i haue rehearsed them . now remaineth there two bookes more of this theame , to the perfect performance of our promise : the first of which shall treate of the paines due vnto the wicked , and the second of the glories bestowed vpon the righteous ; wherein if it please god , wee will subuert the arguments which foolish mortalls , and miserable wretches make for them-selues against gods holy and diuine pre mises , and against the sacred nutriment giuen to the soule , by an vnspotted faith , thinking them-selues the onely wise-men in these their vngratious cauills , and deriding all religious instructions as contemptible and rid●…culous . as for those that are wise in god , in all that seemeth most incredible vnto man , if it bee auouched by the holy scriptures ( whose truth wee haue already sufficiently prooued ) they laye hold vpon the true and omnipotent deity , as the strongest argument against all opposition , for hee ( they know ) cannot possiblye speake false in those scriptures , and with-all , can by his diuine power effect that which may seeme more then most impossible to the vn beleeuers . l. vives . ghrist ( a ) in person ] according to this iudgement of christ , did the poets faigne th●… iudges of hell : for holding ioue to be the king of heauen , they auoutched his sonne to be iudge of hell : yet none of his sonnes that were wholy immortall at first , as bacchus , apollo or mercurie was , but a god that had beene also a mortall man , and a iust man withall : such as minos , aeacus , or rhadamanthus was . this out of lactantius lib. . ( b ) no mention ] hierom. in . esai ( c ) smoking flaxe ] it was a custome of old ( saith plutarch in quaestionib . ) neuer to put out the snuffe of the lampe , but to let it die of it selfe , and that for diuers reasons ; first because this fire was some-what like in nature to that inextinguible immortall fire of heauen , secondly they held this fire to be a liuing creature , and therefore not to bee killed but when it did mischiefe . ( that the fire was aliuing creature , the want that it hath of nutriment , and the proper motion , besides the grone it seemeth to giue when it is quenshed , induced them to affirme ) . thirdly , because it is vnfit to destroy any thing that belongeth to mans continuall vse , as fire , or water &c. but wee ought to leaue them to others when our owne turnes are serued . thus far plutarch . the first reason tendeth to religion , the second to mansuetude , the third to humanity . ( d ) who did euer looke ] christ was not ignora●… of the time to come , nor of the eternity of his doctrine , as his leauing it to the publishing of onely twelue weake men , against the malicious opposition of all iudea , and his commanding them to preach it throughout the whole world , doth sufficiently prooue , besides his prophecying to the apostles that they should all abandon him and hee bee led to death that night , and yet againe hee promiseth them to be with them , to the end of the world . finis lib. . the contents of the one and twentith booke of the city of god. . why the punishment of the damned is here disputed of before the happinesse of the saints . . whether an earthly body may possibly bee incorruptible by fire . . whether a fleshly body may possibly endure eternall paine . . natures testimonies that bodies may remaine vndiminished in the fire . . of such things as cannot bee assuredlie knowne to be such , and yet are not to be doubted of . . all strange effects are not natures , some are mans deuises , some the deuills . . gods omnipotency the ground of all beliefe in things admired . . that the alteration of the knowne nature of any creature , vnto a nature vnknowne , is not opposite , vnto the lawes of nature . . of hell , and the quality of the eternall paines therein . . whether the fire of hell , if it be corporall , can take effect vpon the incorporeal deuills . . whether it be not iustice that the time of the paines should bee proportioned to the time of the sinnes and cri●…es . . the greatnesse of adams sin , inflicting eternall damnation vpon all that are out of the state of grace . . against such as hold that the torments after the iudgement , shal be but the meanes whereby the soules shal be purified . . the temporall paines of this life afflicting al man-kinde . . that the scope of gods redeeming vs , is wholy pertinent to the world to come . . the lawes of grace , that all the ●…regenerate are blessed in . . of some christians that held that hells paines should not be eternal . . of those that hold that the intercession of the saints shal saue all men from damnation . . of such as hold that heretiques shal be saued , in that they haue pertaken of the body of christ. . of such as allow this deliuerance onely to wicked and reuolted catholikes . of such as affirme that al that abide in the catholike faith shal be saued for that faith . . of such as affirme that the sinnes committed amongst the workes of mercy , shal not be called into iudgement . . against those that exclude both men & deuils from paines eternal . . against those that would proue al damnation frustrate by the praiers of the saints . . whether that such as beeing baptized by heretiques , become wicked in life , or amongst catholiques , and then fal away into heresies & schismes , or contynuing amongst catholiques be of vicious conuersation , can haue any hope of escaping damnation , by the priuiledge of the sacraments . . what it is to haue christ for the foundation : where they are , that shal be saued ( as it were ) by fire . . against those that thinke those sinnes shall not be laid to their charge , wherewith they mixed some workes of mercy . finis . the one and tvventith booke of the cittie of god : written by saint augustine bishop of hippo , vnto marcellinus . why the punishment of the damned is here disputed of before the happinesse of the saints . chap. . seeing that by the assistance of our lord and saviovr iesvs christ , the iudge of the quick and the dead we haue brought both the citties ( the one whereof is gods and the other the deuills , ) vnto their intended consummation , wee are now to proceed ( by the helpe of god ) in this booke , with the declaration of the punishment due vnto the deuill and all his confederacy . and this i choose to doe before i handle the glories of the blessed , because both these & the wicked are to vndergo their sentences in body and soule , and it may seeme more incredible for an earthly body to endure vndissolued in eternall paines , then without all paine , in euerlasting happinesse . so that when i haue shewne the possibility of the first , it may bee a great motiue vnto the confirmation of the later . nor doth this methode want a president from the scriptures themselues , which some-times relate the beatitude of the saints fore-most , as here , they that haue done good , vnto the resurrection of life , but they that haue done euill , vnto the resurrection of condemnation and some times afterward , as here , the sonne of man shall send forth his angells , and they shall gather out of his kingdome al things that offend , and them which doe iniquitie , and shall cast them into a furnace of fire , there shal be wayling and gnashing of teeth : then shall the iust shine like the sunne , in the kingdome of the father , and againe , and these shall goe into euerlasting paine , and the righteous into life eternall ? besides , hee that will looke into the prophets shall finde this orde●… often obserued ▪ it were too much for me to recite all : my reason why i obserue it heere , i haue set downe already . whether an earthly bodie may possibly be incorruptible by fire . chap. . what then shall i say vnto the vn-beleeuers , to prooue that a body carnall and liuing , may endure vndissolued both against death and the force of eternall fire . they will not allowe vs to ascribe this vnto the power of god , but vrge vs to prooue it to them by some example . if wee shall answere them that there are some creatures that are indeed corruptible , because mortall & yet doe liue vntouched in the middest of the fire : and likewise , that there are a kinde ( a ) of wormes that liue without being hurt in the feruent springs of the hot bathes , whose heare some-times is such as none can endure ; and yet those wormes doe so loue 〈◊〉 liue in it , that they cannot liue without it ; this , either they will not beleeue vnlesse they see it ; or if they doe see it , or heare it affirmed by sufficient authority , then they cauill at it as an insufficient proofe for the proposed question ; for that these creatures are not eternall howsoeuer , and liuing thus in this heate , nature hath made it the meane of their growth , and nutriment , not of their torment . as though it were not more incredible that fire should nourish any thing rather then not consume it . it is strange for any thing to be tormented by the fire , and yet to liue : but it is stranger to liue in the fire and not to bee tormented . if then this later be credible , why is not the first so also ? l. vives . a kinde ( a ) of wormes ] there are some springs that are hot in their eruptions by reason of their passages by vaines of sulphurous matter vnder ground . empedocles holds that the fire which is included in diuers places of the earth , giueth them this heate senec. quaest. nat . lib. . their waters are good for many diseases . many of those naturall bathes there are in italy , and likewise in germany , whereof those of aquisgrane are the best . of these bathes read pliny lib. . & . in these waters doe the wormes liue that he speaketh of . whether a fleshly body may possibly endure eternall paine . chap. . yea but ( say they ( a ) there is no body that can suffer eternally but it must perish a●… length . how can we tell that ? who can tell whether the ( b ) deuills doe suffer in their bodies when as the confesse they are extreamely tormented ? if they answere that there is no earthly soule , and visible body , or ( to speake all in one ) no flesh , that can suffer alwaies and neuer die , what is this but to ground an assertion vpon meere sence , and apparance ? for these men know no flesh but mortall , and what they haue not knowne and seene , that they hold impossible . and what an argument it this , to make paine the proofe of death , when it is rather the testimony of life ? for though our question bee , whether any thing liuing may endure eternall paine and yet liue still , yet are wee sure it cannot feele any paine at all vnlesse it liue , paine beeing inseperably adherent vnto life , if it be in any thing at all . needs then must that liue that is pained , yet is there no necessity that this or that paine should kill it : for all paine doth not kill all the bodies that perish . some paine indeed must , by reason that the soule and the body are so conioyned that they cannot part without great torment , which the soule giueth place vnto , and the mortall frame of man beeing so weake that it cannot withstand this ( c ) violence , thereupon are they seuered . but afterwards , they shall be so reioyned againe , that neither time nor torment shall bee able to procure their seperation . wherefore though our flesh as now bee such that it cannot suffer all paine , without dying ; yet then shall it become of another nature , as death also then shal be of another nature . for the death then shal be eternall , and the soule that suffereth it shall neither bee able to liue , hauing lost her god and onely life , nor yet to avoide torment , hauing lost all meanes of death . the first death forceth her from the body against her will , and the second holds her in the body against her will. yet both are one in this , that they enforce the soule to suffer in the body against her will. our opponent will allow this , that no flesh as now can suffer the greatest paine , and yet not perish : but they obserue not that there is a thing aboue the body , called a soule , that rules and guides it , and this may suffer all torment and yet remaine for euer . behold now , here is a thing , sensible of sorrow , and yet eternall : this power then that is now in the soules of all , shal be as then in the bodies of the damned . and if wee weigh it well , the paines of the bodie are rather referred to the soule . the soule it is , and not the body that feeles the hurt inflicted vpon any part of the bodie . so that as wee call them liuing , and sensitiue bodies , though all the life and sense is from the soule ; so likewise doe wee say they are greeued bodies , though the griefe bee onely in the soule . so then , when the bodie is hurt , the soule grieueth with the bodie . when the minde is offended by some inward vexation , then the soule greeueth alone , though it bee in the bodie ; and further , it may greeue when it is without the bodie , as the soule of the ritch glutton did in hell , when hee sayd , i am tormented in this flame . but the bodie wanting a soule grieueth not , nor hauing a soule , doth it grieue without the soule . if therefore it were meete to draw an argument of death , from the feeling of paine , as if wee should say , hee may feele paine : ergo , he may die , this should rather inferre that the soule may die , because it is that which is the feeler of the paine . but seeing that this is absurd & false , how then can it follow that those bodies which shal be in paine , shall therefore bee subiect vnto death ? some ( d ) platonists hold that those parts of the soule wherein feare , ioye , and griefe were resident , were mortall , and perished : wherevpon virgill sayd , hinc metuunt cupiuntque , dolent , gaudent , hence ( that is , by reason of those mortall parts of the soule ) did feare , hope , ioye , and griefe possesse them . but touching this wee prooued in our foureteenth booke , that after that their soules were purged to the vttermost , yet remained there a desire in them , to returne vnto their bodies : and where desire is , there griefe may bee . for hope beeing frustate and missing the ayme , turneth into griefe and anguish . wherefore if the soule which doth principally , or onely suffer paine , bee notwithstanding ( ( e ) after a sort ) immortall , then doth it not follow that a body should perish because it is in paine . lastly , if the bodie may breed the soules greefe , and yet cannot kill it , this is a plaine consequent that paine doth not necessarily inferre death . why then is it not as credible that the fire should grieue those bodies and yet not kill them , as that the body should procure the soules ●…nguish and yet not the death ? paine therefore is no sufficient argument to proue that death must needs follow it . l. vives . there is ( a ) no body ] a common proposition of aristotle , plato , epicurus , zeno , cicero , seneca , & all the ancient philosophers . ( b ) whether the deuills ] the platonists dispute among thēselues whether the bodies of the damones haue feeling . some say thus , the feeling lieth onely in the nerues and sinewes . the daemones haue now sinewes : ergo . others ( as the old atheists ) say that the feeling is not in the sinewes but in the spirit that engirteth them , which if it leaue the sinew , it becommeth stupid , and dead : therefore may the bodies of these daemones both feele and be felt , and consequently bee hurt , and cut in peeces by a more solid body , and yet notwithstanding they doe presently reioyne , and so feele the lesse paine , though they feele some , the more concrete and condensate that their bodies are , the more subiect are they to suffer paine , and therefore they doe some of them feare swords , and threatnings of casting them downe headlong . mich. psell. and marc. ch●…rrones . hence it is ( perphaps ) that virgil maketh sibylla bid aeneas draw his sword , when they went downe to hell . aeneid . . ( c ) uiolence ] paine ( saith tully tusc. quaest . . ) is a violent motion in the body , offending the sences , which if it exceede , oppresseth the vitalls and bringeth death : whether it arise of the super-abundance of some quality of the bodie , of heate , moysture , the spirits , the excrements , or of the defect of any of them , or ab externo , which three are generally the causes of paine . ( d ) some platonists ] aristotle affirmes as much de anima lib. ( e ) after a sort ] for it was not from before the beginning , and yet shal be euerlasting : it shall neuer be made nothing though it shall suffer the second death , and endure , eternally dying . natures testimonies that bodies may remaine vndiminished in the fire . chap. . if therefore the ( a ) salamander liue in the fire ( as the most exact naturalists record ) and if there bee certaine famous hills in ( b ) sicily that haue beene on fire continually , from beyond the memory of man , and yet remaine whole & vnconsumed , then are these sufficient proofes to shew that all doth not consume that burneth , as the soule prooueth that all that feeleth paine , doth not perish . why then should we stand vpon any more examples to prooue the perpetuity of mans soule and body , without death , or dissolution in euerlasting fire and torment ? that god that endowed nature with so many seuerall and ( c ) admirable qualities , shall as then giue the flesh a quality whereby it shall endure paine and burning for euer . who was it but hee , that hath made the flesh of a ( d ) dead peacock to remaine alwaies sweete , and without all putrefaction ? i thought this vnpossible at first , and by chance being at meate in carthage , a boyled peacock was serued in , and i to try the conclusion , tooke of some of the lyre of the breast and caused it to be layd vp . after a certaine space ( sufficient for the putrefaction of any ordinary flesh ) i called for it , and smelling to it , found no ill taste in it at all . layd it vp againe , and thirty daies after , i lookt againe , it was the same i left it . the like i did an whole yeare after , and found no change , onely it was somewhat more drie and solide ? who gaue such cold vnto the chaffe , that it will keepe snow vnmelted in it , and withall , such heate , that it will ripen greene apples ? who gaue the fire that wonderfull power to make althings that it burneth blacke , it selfe beeing so bright , and to turne a shining brand into a black coale ? neither doth it alwaies thus . for it will burne stones vntill they bee white , and though it bee redde , and they whitish , yet doth this their ( e ) white agree with the light as well as blacke doth with darkenesse . thus the fire burning the wood , to bake the stone , worketh contrary effects vpon obiects which are ( f ) not contrary . for stone and wood are different but not opposite , whereas white and blacke are , the one of which collours the fire effecteth vpon the stone , and the other vpon the wood , enlighting the first , and darkening the later , though it could not perfect the first but by the helpe of the later . and what strange things there are in a cole ? it is so brittle , that a little blow turnes it to powder , and yet so durable that no moysture corrupteth it , no time wasteth it , so that they are wont to ( g ) lay coales vnder bounders , and marke-stones for lands , to conuince any one that should come hereafter and say this is no bound-stone . what is it that maketh them endure so long in the earth , where wood would easily rot , but that same fire that corrupteth althings ? and then for lyme , besides that it is whitened by the fire , it carieth fire in it selfe , as taken from the fire , and keepeth it so secret , that it is not discouerable in it by any of our sences , nor knowne to bee in it but by our experience . and therefore wee call it quick lyme , the inuisible fire beeing as the soule of that visible body . but the wonder is that when it is killed it is quickned . for , to fetch out the fire from it , wee cast water vpon it , and beeing could before , that enflameth it , that cooleth all other things beeing neuer so hot . so that the lumpe dying as it were , giueth vppe the fire that was in it , and afterward remaineth cold if you water it neuer so : and then for quicke-lyme wee call it quenshed lyme . what thing can bee more strange ? yes . if you power oyle vpon it in stead of water , though oyle bee rather the feeder of fire , yet will it neuer alter , but remaine cold still . if wee should haue heard thus much of some indian stone , that wee had not , nor could not get to proue it , wee should surely imagine it either to bee a starke lie , or a strange wonder . but things occurrent vnto dailie experience , are debased by their frequency , in so much that wee haue left to wonder at some-things that onely india ( the farthest continent of the world ) hath presented to our viewe . the diamond is common amongst vs , chiefly our iewellers and lapidaries : and this is ( i ) so hard that neither fire , stone , nor steele can once dint it , but onely the bloud of a goate . but doe you thinke this hardnesse so much admired now as it was by him that first of all descried it ? such as know it not , may peraduenture not beleeue it , or beleeuing it , one seeing it , may admire it as a rare worke of nature : but dayly triall euer taketh off the edge of admiration . wee know that ( k ) the loade-stone draweth iron strangely : and surely when i obserued it at the first , it made mee much agast . for i beheld the stone draw vppe an iron ringe and then as if it had giuen the owne power to the ring , the ring drew vppe an other and made it hang fast by it , as it hung by the stone . so did a third by that , and a fourth by the third , and so vntill there was hung as it were a chaine of rings onelie by touch of one another , without any inter-linking . who would not admire the power in this stone , not onely inherent in it , but also extending it selfe through so many circles , and such a distance ? yet stranger was that experiment of this stone which my brother and fellow bishoppe seuerus , bishoppe of mileuita shewed me . hee told mee that hee had seene bathanarius ( some-times a count of affrica ) when hee feasted him once at his owne house , take the sayd stone and hold it vnder a siluer plate vpon which hee layd a peece of iron : and still as hee mooued the stone vnder the plate , so did the iron mooue aboue , the plate not moouing at all , and iust in the same motion that his hand mooued the stone , did the stone mooue the iron . this i saw , and this did i heare him report , whom i will beleeue as well as if i had seene it my selfe . i haue read further-more of this stone , that ( l ) lay but a diamond neare it , and it will not draw iron at all , but putteth it from it as soone as euer the diamond comes to touch it . these stones are to bee found in india . but if the strangenesse of them bee now no more admired of vs , how much lesse doe they admire them where they are as common as our lyme , whose strange burning in water ( which vseth to quensh the fire , ) and not in oyle ( which feedeth it ) we doe now cease to wonder at because it is so frequent . l. vives . the ( a ) salamander ] of this creature you may read in aristotle and pliny . i haue written of it else-where . it quensheth fire with the touch , and is in shape like a lizart . ( b ) in sicily ] as aetna , and hiera , commonly called volcania , as also in theon ochema in aethiope , vesuuius in campania , chimaera in lycia , and in certaine places about hercules pillers , besides hecla in island , &c. ( c ) admirable qualities ] truely admirable , for they are easie to bee wondered at , but most intricate to bee searched out . ( d ) a dead peacock ] many of these examples here are beyond reason , and at the most but explanable by weake coniectures , which wee will omit , least wee should seeme rather to oppose saint augustine then expound him . ( e ) white agree ] it is a light collour , and offends the eye as much as the light : black is the darkest , and strengthens the power visuall , like the darkenesse . ( f ) not contrary ] contraries are two opposites of one kinde , as blacke and white , both collours : moist and drie , both qualities , &c. but substances haue no contraries in themselues . ( g ) to lay coales ] as ctesiphon did vnder the foundations of diana's temple in ephesus . plin. lib. . i thinke it should be chersiphron , and not clesiphon . for so say all the greekes , and strabo lib. . ( h ) quick lyme ] sen. nat. quaest . li. . ( i ) so hard that neither ] plin. lib. vlt. cap. . notwithstanding bernard ualdaura shewed me diamonds the last yeare that his father broake with a hammer . but i thinke they were not indian nor arabian diamonds , but cyprians , or syderites , for there are many sorts . ( k ) the load-stone . ] hereof reade pliny . lib. . cap. . sotacus maketh fiue sorts of it : the aethiopian , the macedonian , the baeotian , the alexandrian , and the androlitian . this last is much like siluer , and doth not draw iron . there is a stone ( saith pliny ) called the theamedes , iust opposite in nature to the loade-stone expelling all iron from it . ( l ) lay but a diamond ] plin. lib. vlt. ( m ) in india ] and in other places also . but in india they say there are rocks of them that draw the ships to them if they haue any iron in them , so that such as saile that way , are faine to ioyne their ships together with pinnes of wood . of such things as cannot bee assuredly knowne to bee such , and yet are not to be doubted of . chap. . bvt the infidels hearing of miracles , and such things as wee cannot make apparant to their sence , fall to aske vs the reason of them , which because it surpasseth our humane powers to giue , they deride them , as false and ridiculous ; but let them but giue vs reason for all the wondrous things that wee haue seene , or may easily see hereafter , which if they cannot doe , then let them not say that there is not , nor can bee any thing without a reason why it should bee ; thus seeing that they are conuinced by their owne eye sight , i will not therefore runne through all relations of authors , but try their cunning in things which are extant for any to see , that will take the paines , ( a ) the salt of agrigentum in sicily , beeing put in fire melteth into water , and in water , it crackleth like the fire . ( b ) the garamantes haue a fountaine so cold in the day that it cannot bee drunke oft : so hot in the night that it cannot bee toucht . ( c ) in epyrus is another , wherein if you quensh a toarch , you may light it againe thereat . the arcadian ( b ) asbest beeing once enflamed , will neuer bee quenshed . there is a kinde of fig-tree in egypt whose wood ( e ) sinketh , and being throughly steeped , ( and the heauier , one would thinke ) it riseth againe to the toppe of the water . the apples of the country of ( f ) sodome , are faire to the eye , but beeing touched , fall to dust and ashes . the persian ( g ) pyrites pressed hard in the hand , burneth it , wherevpon it hath the name . ( h ) the selenites is another stone wherein the waxing and waning of the moone is euer visible . the ( i ) mares in cappadocia conceiue with the winde , but their foales liue but three yeares . the trees of ( k ) tilon , an i le in india , neuer cast their leaues . all these , and thousands more , are no passed things , but visible at this daie , each in their places ; it were too long for mee to recite all , my purpose is otherwise . and now let those infidels giue mee the reason of these things , those that will not beleeue the scriptures , but hold them to bee fictions , in that they seeme to relate incredible things , such as i haue now reckned ! reason ( say they ) forbiddeth vs to thinke that a body should burne , and yet not bee consumed , that it should feele paine , and yet liue euerlastingly . o rare disputers ! you that can giue reason for all miraculous things , giue mee the reasons of those strange effects of nature before named , of those fewe onely ; which if you knew not to bee now visible , and not future , but present to the viewe of those that will make triall , you ▪ would bee ( l ) more incredulous in them , then in this which wee say shall come to passe hereafter . for which of you would beleeue vs if wee should say ( as wee say that mens bodies hereafter shall burne and not consume , so likewise ) that there is a salt that melteth in fire , and crackleth in the water ? of a fountaine intollerably hot in the night , and intollerably cold in the day ? or a stone that burneth him that holdeth it hard , or another , that beeing once fired , neuer quensheth ; and so of the rest ? if wee had sayd , these things shal be in the world to come , and the infidells had bidden vs giue the reason why , wee could freely confesse wee could not , the power of god in his workes surpassing the weakenesse of humane reason : and yet that wee knew that god did not without reason in putting mortall man by these , past his reason : wee know not his will in many things , yet know wee that what hee willeth is no way impossible , as hee hath told vs , to whome wee must neither impute falsenesse nor imperfection . but what say our great reasonists vnto those ordinary things which are so common , and yet exceed all reason , and seeme to oppose the lawes of nature ? if wee should say they were to come , then the infidells would forth-with aske reason for them , as they doe for that which wee say is to come . and therefore seeing that in those workes of god , mans reason is to seeke , as these things are such now , and yet why , no man can tell , so shall the other bee also hereafter , beyond humane capacity and apprehension . l. vives . the ( a ) salt ] hereof read pliny , lib. . ( b ) the garamantes ] plin. lib. . neare vnto this fountaine is hammons well , of which you may read more in diodorus , lueret : mela , ouid , silius , solinus &c. ( c ) in epirus ] pomp. mela lib. . and plin. lib. . it is called the fountaine of iupiter dodonaeus . ( d ) asbest ] a stone of an iron collour . plin. l . ( e ) sinketh ] plin. lib. . cap. . ( f ) sodome ] fiue citties perished in the burning of sodome . sodome , gomorrha , adama , seborin and segor , whereof this last was a little one but all the rest were very large . paul , oros. hereof you may read in solinus his polyhistor , as also of these apples . tacitus seemeth to giue the infection of the earth and the ayre from the lake , for the reason of this strange effect vpon the fruites . lib. vltimo , vide hegesip . lib. . ambros. interprete . ( g ) tyrites ] so saith pliny , lib. vlt. pur , in greeke , is fire . some call the corall pyrites , as pliny wittnesseth . lib. . but there is another pyrites besides , of the collour of brasse . ( h ) the selenites ] plin. lib. vlt. out of dioscorides , affirmeth this to bee true . ( i ) mars ] so saith solinus in his description of cappadocia . and it is commonly held that the mares of andaluzia doe conceiue by the south-west winde , as homere , uarro , columella , pliny , and solinus , plinies ape doe all affirme . ( k ) tilon ] pliny and theophrastus affirme that it lieth in the read sea . pliny saith that a ship built of the wood of this island , will last two hundered yeares . lib. . ( l ) more incredulous ] for some will beleeue onely what they can conceiue , and hold althings else , fictions , nay some are so mad , that they thinke it the onely wisedome to beleeue iust nothing but what they see , despising and deriding the secrets of god and nature , which are wisely therefore concealed from the vulgar , and the witlesse eare . all strange effects are not natures : some are mans deuises : some the deuills . chap. . perhaps they will answere , oh , these are lies , wee beleeue them not , they are false relations , if these be credible , then beleeue you also if you list , ( for one man hath relared both this and those ) that there was a temple of venus wherein there burned a lampe which no winde nor water could euer quensh , so that it was called the inextinguible lampe . this they may obiect , to put vs to our plunges , for if wee say it is false , wee detract from the truth of our former examples , and if wee say it is true wee shall seeme to avouch a pagan deity . but as i sayd in the eighteenth booke , we need not beleeue all that paganisme hath historically published , their histories ( as varro witnesseth ) seemeing to conspire in voluntary contention one against an other : but wee may , if we will , beleeue such of their relations as doe not contradict those bookes which wee are bound to beleeue . experience , and sufficient testimony shall afford vs wonders enow of nature , to conuince the possibility of what we intend , against those infidells . as for that lampe of venus it rather giueth our argument more scope then any way suppresseth it . for vnto that , wee can adde a thousand strange things effected both by humane inuention and magicall operation . which if wee would deny , we should contradict those very bookes wherein wee beleeue . wherefore that lampe either burned by the artificiall placing ( a ) of some asbest in it , or it was effected by ( b ) art magike , to procure a religious wonder , or else some deuill hauing honour there vnder the name of venus , continued in this apparition for the preseruation of mens misbeleefe . for the ( c ) deuills are allured to inhabite some certaine bodies , by the very creatures of ( d ) god and not their delighting in them , not as other creatures doe in meates , but as spirits doe in characters and signes ad-apted to their natures , either by stones , herbes , plants , liuing creatures , charmes and ceremonies . and this allurement they doe sutly entice man to procure them , either by inspiring him with the secrets thereof , or teaching him the order in a false and flattering apparition , making some few , schollers to them , and teachers to a many more . for man could neuer know what they loue , and what they loathe but by their owne instructions , which were the first foundations of arte magike . and then doe they get the fastest hold of mens hearts ( which is all they seeke and glory in ) when they appeare like angells of light . how euer , their workes are strange , and the more admired , the more to be avoided , which their owne natures doe perswade vs to doe ; for if these foule deuills can worke such wonders , what cannot the glorious angells doe then ? nay what cannot that god doe , who hath giuen such power to the most hated creatures ? so then , if humane arte can effect such rare conclusions , that such as know them not would thinke them diuine effects : ( as there was an iron image hung ( e ) in a certaine temple , so strangely that the ignorant would haue verely beleeued they had seene a worke of gods immediate power , it hung so iust betweene two loade-stones , ( whereof one was placed in the roofe of the temple , and the other in the floore ) without touching of any thing at all , ) and as there might be such a tricke of mans art , in that inextinguible lampe of venus , if magicians , ( which the scriptures call sorcerers and enchanters ) can doe such are exploytes by the deuills meanes as virgil that famous poet relateth of an enchantresse , in these words . ( f ) haec se carminibus promittit soluere mentes quas velit , ast aliis dur as immittere curas , sistere aquam fluuiis , & vertere sydera retrò , nocturnosque ci●…t manes , mugire videbis sub pedibus terram , & descendere montibus ornos . she said her charmes could ease ones heart of paine , euen when she list , and make him greeue againe . stop flouds , bring back the stars , and with her breath , rouse the black fiends , vntill the earth beneath groan'd , and the trees came marching from the hills &c. if all this bee possible to those , how much more then can the power of god exceed them in working such things as are incredible to infidelity , but easie to his omnipotency , who hath giuen vertues vnto stones , witte vnto man , and such large power vnto angells ? his wonderfull power exceedeth all wonders , his wisdome permitteth and effecteth all and euery perticular of them , and cannot hee make the most wonderfull vse of all the parts of that world that hee onely hath created ? l. vives . placing ( a ) of some asbest ] or of a kinde of flaxe that will neuer bee consumed , for such there is . plin. lib. . piedro garsia and i saw many lampes of it at paris , where wee saw also a napkin of it throwne into the middest of a fire , and taken out againe after a while more white and cleane then all the sope in europe would haue made it . such did pliny see also , as hee saith himselfe . ( b ) by art magique ] in my fathers time there was a tombe ●…ound , wherein there burned a lampe which by the inscription of the tombe , had beene lighted therein , the space of one thousand fiue hundered yeares and more . beeing touched , it fell all to dust . ( c ) deuills are allured ] of this reade more in the eight and tenth bookes of this present worke , and in psell. de daem . ( d ) and not theirs ] the manichees held the deuills to bee the creators of many things , which this denieth . ( e ) in a certaine temple ] in the temple of serapis of alexandria . ruf●…n . hist. eccl. lib. . ( f ) haee se ] aeneid . . gods omnipotency the ground of all beleefe in things admired chap. . vvhy then cannot ( a ) god make the bodies of the dead to rise againe , and the damned to suffer torment and yet not to consume , seeing hee hath filled heauen , earth , ayre and water so full of inumerable miracles , and the world ; which hee made , beeing a greater miracle then any it containeth ? but our aduersaries , beleeuing a god that made the world and the other gods , by whom he gouerneth the world , doe not deny , but auoutch that there are powers that effect wonders in the world , either voluntarily , or ceremonially and magically , but when wee giue them an instance wrought neither by man nor by spirit , they answere vs , it is nature , nature hath giuen it this quality . so then it was nature that made the agrigentine salt melt in the fire , and crackle in the water . was it so ? this seemes rather contrary to the nature of salt , which naturally dissolueth in water , and crakleth in the fire . i but nature ( say they ) made this perticular salt of a quality iust opposite . good : this then is the reason also of the heare and cold of the garamantine fountaine , and of the other that puts out the torch and lighteth it againe , as also of the a●…beste , and those other , all which to reherse were too tedious : there is no other reason belike to bee giuen for them , but , such is their nature . a good briefe reason verely , and ( b ) a sufficient . but god beeing the authour of all nature , why then doe they exact a stronger reason of vs , when as wee in proouing that which they hold for an impossibility , affirme that it is thus by the will of almighty god , who is therefore called almighty because hee can doe all that hee will , hauing created so many things which were they not to bee seene , and confirmed by sufficient testimony , would seeme as impossible as the rest , whereas now wee know them , partly all , and partly some of vs. as for other things that are but reported without ●…estimony , and concerne not religion , nor are not taught in scripture , they may , bee false , and a man may lawfully refuse to beleeue them . i doe not beleeue all that i haue set downe , so firmely that i doe make no doubt of some of them , but for that which i haue tried , as the burning of lyme in water and cooling in oyle ; the loade-stones drawing of iron and not moouing a straw ; the incorruptibility of the peacoks flesh , whereas platoes flesh did putrifie ; the keeping of snow and the ripening of apples in chaffe ; the bright fire makeing the stones of his owne col●…our , and wood of the iust contrarie , these i haue seene and beleeue without any doubt at all : such also are these , that cleare oyle should make blacke spottes , and white siluer drawne a black line : that coales should turne black , from white wood , brittle of hard ones , and incorruptible of corruptible peeces : togither with many other which tediousnesse forbiddeth me heere to insert . for the others , excepting that fountaine that quensheth and kindleth againe , & the dusty apples of sodome , i could not get any sufficient proofes to confirme them . nor mett i any that had beheld that fountaine of epyrus , but i found diuerse that had seene the like , neere vnto grenoble in france . and for the apples of sodome , there are both graue authors , and eye-witnesses enow aliue , that can affirme it , so that i make no doubt thereof . the rest i leaue indifferent , to affirme , or deny ; yet i did set them downe because they are recorded in our ad●…ersaries owne histories , to shew them how many things they beleeue in their owne bookes , with-out all reason , that will not giue credence to vs , when wee say that god almighty will doe any thing that exceedeth their capacity to conceiue . what better or stronger reason can be giuen for any thing then to say , god almighty will doe this , which hee hath promised in those bookes wherein he promiseth as strange things as this , which he hath performed . he will do it , because he hath said hee will : euen hee , that hath made the incredulous heathens beleeue things which they held meere impossibilities . l. vives . why then ( a ) cannot god ] seeing the scope of this place is diuine , and surpasseth the bounds of nature , as concerning the resurrection , iudgment , saluation , and damnation , i wonder that aquinas , scotus , occam , henricus de gandauo , durandus and petrus de palude dare define of them according to aristotles positions , drawing them-selues into such labyrinths of naturall questions , that you would rather say they were athenian sophisters , then christian diuines . ] ( b ) sufficient ] mans conceipt being so slender and shallow in these causes of things , in so much that virgil said well , faelix , qui potuit rerum cognoscere causas : ( c ) grenoble ] it was built by gratian , and called gratianopolis , valens being emperour of the east . it standeth in daulphine , and reteineth part of the old name . that the alteration of the knowne nature of any creature , vnto a nature vnknowne , is not opposite vnto the lawes of nature . chap. . if they reply that they will not beleeue that mans body can endure perpetuall burning , because they know it is of no such nature , so that it cannot bee said of it , that nature hath giuen it such a quality , we may answer them out of the scriptures , that mans body before his fall was of such a nature that it could not suffer death : and yet in his fall was altered vnto that mortall misery wherein now all man-kinde liueth , to dye at length : and therefore at the resurrection it may vndergoe such another alteration , vnknowne to vs as yet . but they beleeue not the scriptures that relate mans estate in paradise , if they did , we should not neede to stand long with them vpon this theame of the paines of the damned : whereas now wee must make demonstration out of their owne authors , how it is possible that there may bee a full alteration of nature in any one obiect , from the kinde of being that it had before , and yet the lawes of nature be kept vnviolated . thus wee read in varro's booke de gente pop. rom. castor ( saith hee ) relateth , that in that bright starre of venus ( a ) which plautus calles hesperugo and homer the glorious ( b ) hesperus , befell a most monstrous change both of colour , magnitude , figure and motion : the like neuer was before nor since : and this saith adrastus cyzicenus , and dion neapolites ( two famous astronomers ) befell in the reigne of ogyges . a monstrous change , saith varro , and why , but that it seemed contrary to nature : such we say , all portents to be , but wee are deceiued : for how can that be against nature which is effected by the will of god the lord and maker of all nature ? a portent therefore is not against nature , but against the most common order of nature . but who is hee that can relate all the portents recorded by the gentiles ? let vs seeke our purpose in this one . what more decretall law hath god laide vpon nature in any part of the creation , then hee hath in the motions of the heauens ? what more legall and fixed order doth any part of nature keepe ? and yet you see , that when it was the pleasure of natures highest soueraigne , the brighest starre in all the firmament , changed the coulour , magnitude and figure , and which is most admirable , the very course and motion . this made a foule disturbance in the rules of the astrologians ( if there were any then ) when they obseruing their fixed descriptions of the eternall course of the starres , durst affirme that there neuer was , nor neuer would bee any such change as this of venus was . indeed wee read in the scripture that the sunne stood still at the prayer of iosuah , vntill the battle was done , and went back to shew hezechias that the lord had added fifteene yeares vnto his life . as for the miracles done by the vertues of the saints , these infidels know them well , and therefore auerre them to be done by magicke : where-vpon virgil saith as i related before of the witch , that she could sistere aquam fluuiis & vertere syder a retrò : stop floods , bring back the starres , &c. for the riuer iordan parted , when iosuah lead the people ouer it , and when heliah passed it , as likewise when his follower heliseus deuided it with heliah his cloake , and the sunne as wee said before went back in the time of hezechiah . but varro doth not say that any one desired this change of venus . let not the faithlesse therefore hood winck them-selues in the knowledge of nature , as though gods power could not alter the nature of any thing from what it was before vnto mans knowledge , although that the knowne nature of any thing bee fully as admirable , but that men admire nothing but rarieties . for what reasonable man doth not seee , that in that greatest likenesse and most numerous multitude of one worke of nature , the face of man , there is such an admirable quality , that were they not all of one forme , they should not distinguish man from beast , and yet were they all of one forme , one man should not bee knowne from another ? thus likenesse and difference are both in one obiect . but the difference is most admirable , nature it selfe seeming to exact an vniformity in the proportion thereof , and yet because it is rarieties which wee admire , wee doe wonder farre more when wee see two ( c ) so like that one may bee easily and is often-times deceiued in taking the one for the other . but it may bee they beleeue not the relation of varro , though hee bee one of their most learned historians , or doe not respect it , because this starre did not remaine long in this new forme , but soone resumed the former shape and course againe . let vs therefore giue them another example , which together with this of his , i thinke may suffice to conuince , that god is not to bee bound to any conditions in the allotting of particuler being to any thing , as though he could not make an absolute alteration thereof into an vnknowne quality of essence . the country of sodome was whilom otherwise then it is now : it was once like the rest of the land , as fertile and as faire , if not more then the rest , in so much that the scripture compareth it to paradise . but being smitten from lieauen ( as the paynim stories themselues record , and all trauellers cou●… me ) it now is as a field of foote and ashes , and the apples of the soyle being faire without are naught but dust within . behold , it was not such , and yet such it is at this day . behold a terible change of nature wrought by natures creator ? and that it remaineth in that foule estate now , which it was a long time ere it fell into . so then , as god can create what hee will , so can hee change the nature of what he hath created , at his good pleasure . and hence is the multitude of monsters , visions , pertents , and prodigies , for the particular relation whereof , here is no place . they are called ( d ) monsters , of monstro , to shew , because they betoken somewhat : and portents and prodiges of portendo , and porrò dico , to presage and fore-tell some-what to enshew . but whether they , or the deuills , whose care it is to inueigle and intangle the minds of the vnperfect , and such as dese●…ve it , do delude the world either by true predictions , or by stumbling on the truth by chance , let their obseruers & interpreters looke to that . but we ought to gather this from all those monsters & prodigies that happen or are said to happen against nature ( as the apostle implied when he spake of the ( e ) engraffing of the wild oliue into the garden oliue , whereby the wild one was made partaker of the roote and fatnesse of the other , ) that they all do tell vs this , that god will do with the bodies of the dead , according to his promise , no difficulty , no law of nature can or shall prohibit him . and what hee hath promised , the last booked declared out of both the testaments , not in very great measure , but sufficient ( i thinke ) for the purpose and volume . l. vives . venus ( a ) with . ] here of already . some call this starre uenus , some iuno . arist. de mundo . some lucifier , some hesperus . higin . lib. . it seemeth the biggest starre in the firmament . some say it was the daughter of cephalus and ●…rocris , who was so faire that she contended with uenus , and therefore was called uenus eratasthen . it got the name of lucifer and hesperus from rising and setting before and after the sunne . higinus placeth it aboue the sunne the moone and mercury , following plato , aristotle the egiptians , and all the old astronomers . ( b ) hesperus . ] so doth cynna in his smirna . te matutinis flentem conspexit eous , et flentem paulo vidit post hesperus idem . the day-starre , saw thy cheekes with teares bewet , so did it in the euening , when it set . that this was both the day-starre and the euening-●…arre , pythagoras , or ( as some say ) parmenides was the first that obserued . plm. lib. . suidas . ( c ) two so like . ] such two twins had seruilius . cie . acad. quaest . such were the menechmi in pluatus supposed to be , whome their very mother could not distinguish , such also were the twins that quintilian declameth of . and at mechlin at this day petrus apostotius , a burguer of the towne , mine host , hath two toward , and gratious children , so like , that not onely strangers , but euen their owne mother hath mistooke them , and so doth the father like-wise to this day , calling peter by his brother iohns name , and iohn by peters . ( d ) monsters . ] thus doth tully expound these words . de diuinat ▪ ( e ) engraffing . ] the wild oliue is but a bastard frute and worse then the other : but it is not the vse to engraffe bad slips in a better stocke , to marre the whole , but good ones in a bad slocke to better the fruit . so that the apostles words seeme to imply a deed against nature . of hell and the qualities of the eternall paines therein . chap. . as god therfore by his prophet spake of the paines of the damned , such shall they be : their worme shall not die , neither shall their fire be quenshed our sauiour to cōmend this vnto vs , putting the parts that scandalize a mā , for mans right members , and bidding him cut them of , addeth this : better it is for thee to enter into life maimed , then hauing two hands to go into hell into the fire that neuer shal be quenshed , where their worme dieth not , and their fire neuer goeth out , and likewise of the foote : better for thee to goe halting into life , then hauing two feete to bee cast into hell &c. and so saith he of the eye also , adding the prophets words three seuerall times . o whom would not this thunder from the mouth of god strike a chill terror into , sounding so often ? now as for this worme and this fire , they that make them only mental paines , do say that the fire implieth the burning of the soule in griefe and anguish , that now repenteth to late for being seuered from the sight of god : after the maner that the apostle saith : who is offended and i burne not ? and this anguish may be meant also by the worme , say they , as it is written , as the moth is to the garment , and the worme to the wood , so doth sorrow eate the heart of a man. now such as hold them both mentall and reall , say that the fire is a bodily plague to the body , and the worme a plague of conscience in the soule . this seemeth more likely in that it is absurd to say , that either the soule or body shal be cleare of paine ; yet had i rather take part with them that say they are both bodily , then with those that say that neither of them is so ; and therefore that sorrow in the scriptures though it be not expressed so , yet it is vnderstood to bee a fruitlesse repentance con●…oyned with a corporall torment , for the scripture saith : the vengeance of the ( flesh of the ) wicked is fire and the worme : hee might haue said more briefely , the vengance of the wicked , why did hee then ad of the flesh , but to shew that both those plagues , the fire and the worme , shal be corporall ? if hee added it because that man shal be thus plagued for liuing according to the flesh , ( for it is therefore that hee incurreth the second death , which the apostle meaneth of when hee saith , if yee liue after the flesh yee die : ) but euery man beleeue as hee like , either giuing the fire truely to the body , and the worme figuratiuely to the soule , or both properly to the body : for we haue fully proued already that a creature may burne and yet not consume , may liue in paine and yet not dye : which he that denyeth , knoweth not him that is the author of all natures wonders , that god who hath made all the miracles that i erst recounted , and thousand thousands more , and more admirable , shutting them all in the world , the most admirable worke of all . let euery man therefore choose what to thinke of this , whether both the fire and the worme plague the body , or whether the worme haue a metaphoricall reference to the soule . the truth of this question shall then appeare plaine , when the knowledge of the saints shall bee such as shall require no triall of it , but onely shal be fully satisfied and resolued by the perfection and plenitude of the diuine sapience . we know but now in part , vntill that which is perfect be come , but yet may wee not beleeue those bodies to be such , that the fire can worke them no anguish nor torment . l. vives . their ( a ) worme . ] is. . . this is the worme of conscience . hierome vpon this place . nor is there any villany ( saith seneca ) how euer fortunate , that escapeth vnpunished , but is plague to it selfe by wringing the conscience with feare and distrust . and this is epicurus his reason to proue that man was created to avoyd sinne , because hauing committed it , it scourgeth the conscience , and maketh it feare , euen without all cause of feare . this out of seneca , ●…pist . lib. ●… . and so singeth iuuenall in these words : exemplo quod●…unque malo committitur , ipsi d●…splicet auctori : prima est haec vltio , quòd se iudice nemo nocens absoluitur . — &c. each deed of mischiefe first of all dislikes the authout : with this whip reuenge first strikes , that no stain'd thought can cleare it selfe , — &c. and by and by after : — cur tamen hos tu●… euasisse putes , quos diriconscia facti , mens habet ●…ttionitos ▪ & surdo verbere caedit , occultum quatiente animo tortore flagellum . poena autem vehemens , & multo saeuior illis , quas & ceditius grauis inuenit , & rhadamanthus nocte dieque suum gestare in pectore testem . — but why should you suppose them free , whose soule blackt ore with ougly deeds affrights and teares the conscience still , and feeds reuenge , by nousling terrour , feare and warre , euen in it selfe . o plagues farre lighter farre , to beare guilts blisters in a brest vnsound , then rhadamant , or sterne ceditius found . nay the conscience confoundeth more then a thousand witnesses . tully holdes there are no other hell furies then those stings of conscience , and that the poets had that inuention from hence . in l. pis. & pro ros●… . amerin . hereof you may read more in quintilians orations . whether the fyre of hell if it be corporall , can take effect vpon the incorporeall deuills . chap. . bvt here now is another question : whether this fire , if it plague not spiritually , but onely by a bodily touch , can inflict any torment vpon the deuill and his angels ? they are to remaine in one fire with the damned , according to our sauiours owne words : depart from mee you cursed into euerlasting fire , which is prepared for the deuill and his angels . but the deuills according as some learned men suppose , haue bodies of condensate ayre , such as wee feele in a winde ; and this ayre is passible , and may suffer burning , the heating of bathes prooueth , where the ayre is set on fire to heate the water , and doth that which first it suffereth . if any will oppose , and say the deuills haue no bodies at all , the matter is not great , nor much to be stood vpon . for why may not vnbodyed spirits feele the force of bodily fire , as well as mans incorporeall soule is now included in a carnall shape , and shall at that day be bound into a body for euer . these spirituall deuils therefore or those deuillish spirits , though strangely , yet shall they bee truly bound in this corporall fire , which shall torment them for all that they are incorporeall . nor shall they bee so bound in it , that they shall giue it a soule as it were , and so become both one liuing creature , but as i sayd , by a wonderfull power shall they be so bound that in steed of giuing it life , they shal fr̄o it receiue intollerable torment , although the coherence of spirits and bodies , whereby both become one creature , bee as admirable , and exceede all humaine capacitie . and surely i should thinke the deuills shall burne them , as the riche glutton did , when hee cryed , saying , i am tormented in this flame , but that i should be answered that that fire was such as his tongue was , to coole which , hee seeing lazarus a farre of , intreated him to helpe him with a little water on the tippe of his finger . hee was not then in the body but in soule onely ; such likewise ( that is incorporeall ) was the fire hee burned in , and the water hee wished for , as the dreames of those that sleepe and the vision of men in extasies are , which present the formes of bodies , and yet are not bodies indeed . and though man see these things onely in spirit , yet thinketh he him-selfe so like to his body , that hee cannot discerne whether hee haue it on or no. but that hell , that ●…ake of fire and brimstone , shall bee reall , and the fire corporall , burning both men and deuills , the one in flesh and the other in ayre : the one i●… the body adhaerent to the spirit , and the other in spirit onely adhaerent to the fire , and yet not infusing life , but feeling torment for one fire shall torment both men and deuills , christ hath spoken it . whether it bee not iustice that the time of the paines should be proportioned to the time of the sinnes and crimes . chap. . bvt some of the aduersaries of gods citty , hold it iniustice for him that hath offended but temporally , to be bound to suffer paine eternally , this ( they say ) is ●…ly vn●… . as though they knew any law chat adapted the time of the punishment to the time in which the crime was committed . eight kinde of punishments d●…th tully affirme the lawes to inflict : damages , imprisonment , whipping , like for like , publicke disgrace , banishment , death , and bondage , which of these can be performed in so little time as the offence is , excepting ( a ) the fourth , which yeelds euery man the same measure that hee meateth vnto others , according to that of the law , an eye for an eye , and a to●…th for a tooth ? indeed one may loose his eye by this law , in as small a time as hee put out another mans by violenc●… . 〈◊〉 is a man kisse another mans wife , and bee therefore adiudged to bee whipt , is not that which hee did in a moment , paid for by a good deale longer sufferance ? is 〈◊〉 〈◊〉 pleasure repaide with a longer paine ? and what for imprison●… 〈◊〉 ●…ry one iudged to lye there no longer then hee was a doing his villa●… 〈◊〉 〈◊〉 seruant that hath but violently touched his maister , is by a iust law 〈◊〉 〈◊〉 many yeares imprisonment . and as for damages , disgraces , and 〈◊〉 〈◊〉 , are not many of them darelesse , and lasting a mans whole life , wher●… be 〈◊〉 a proportion with the paines eternall . fully eternall they cannot 〈◊〉 〈◊〉 the life which they afflict is but temporall , and yet the sinnes they 〈◊〉 are all committed in an instant , nor would any man aduise that the conti●… 〈◊〉 〈◊〉 penalty should be measured by the time of the fact , for that , be it 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 , or what villany so-euer , is quickly dispatched , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be weighed by the length of time , but by the foulenesse of the crime . 〈◊〉 for him that deserues death by an offence , doth the law hold the time that 〈◊〉 〈◊〉 〈◊〉 ●…ing , to bee the satisfaction for his guilt , or his beeing taken away from the fellowship of men , whether ? that then which the terrestriall citty can do by the first death , the celestiall can effect by the second , in clearing her selfe of malefactors . for as the lawes of the first , cannot call a dead man back againe into their society , no more do the lawes of the second call him back to saluation that is once entred into the second death . how then is our sauiours words ( say they ) with what measure yee mete , with the same shall men mete to you againe . if temporall sinnes be rewarded with eternall paines ? o but you marke not that those words haue a reference to the returning of euill for euill in our nature , and not in one proportion of time : that is , hee that doth euill , shall suffer euill , without limitation of any time : although this place be more properly vnderstood of the iudgments and condemnations whereof the lord did there speake . so that he that iudgeth vniustly , if he be iudged vniustly , is paid in the same measure that hee meated withall , though not what he did : for he did wrong in iudgment , and such like he suffreth : but he did it vniustly , mary he is repaid according to iustice . l. vives . excepting the ( a ) fourth ] this was one of the romanes lawes in the twelue tables , and hereof doth phauorinus dispute with sep. caecilius , in gellius . lib. . the greatnesse of adams sinne , inflicting eternall damnation vpon all that are out of the state of grace . chap. . bvt therefore doth man imagine , that this infliction of eternall torment is vniustice , because his fraile imperfection cannot discerne the horriblenesse of that offence that was the first procurer thereof . for the fuller fruition man had of god , the greater impiety was it for him to renounce him , and therein was hee worthy of euer-lasting euill , in that he destroyed his owne good , that otherwise had beene euerlasting . hence came damnation vpon all the stock of man , parent and progenie vnder-going one curse , from which none can be euer freed , but by the free and gracious mercy of god , which maketh a seperation of mankinde , to shew in one of the remainders the power of grace , and in the other the reuenge of iustice . both which could not bee expressed vpon all man-kinde , for if all had tasted of the punishments of iustice , the grace and mercy of the redeemer had had no place in any : and againe , if all had beene redeemed from death , there had beene no obiect left for the manifestation of gods iustice : but now there is more left , then taken to mercy , that so it might appeare what was due vnto all , without any impeachment of gods iustice , who not-withstanding hauing deliuered so many , hath herein bound vs for euer to praise his gracious commiseration . against such as hold , that the torments after the iudgement shall bee but the meanes whereby the soules shall bee purified . chap. . some platonists there are who though they assigne a punishment to euery sinne , yet hold they that all such inflictions , be they humaine or diuine , in this life or in the next , tend onely to the purgation of the soule from enormities . where-vpon virgil hauing said of the soules ; hinc metunt cupiuntque , &c. hence feare , desire , &c , and immediatly : quin vt supremo cum lumine vita reliquit , non tamen omne mal●…m miseris , nec funditùs omnes corporeae excedunt pestes , penitùsque necesse est , multa diù concreta modis inolescere miris . ergo exercentur poenis , veterumque malorum supplicia expendunt , aliae panduntur inanes suspensa ad ventos , aliis sub gurgite vasto insectum eluitur scelus , aut exuritur igni . for when the soules do leaue the bodies dead , their miseries are not yet finished : nor all their times of torment yet compleate : many small crimes must needes make one that 's great . paine therefore purgeth them , and makes them faire from their old staines : some hang in duskie ayre , some in the deepe do pay the debt of sinne , and fire is chosen to cleanse others in . they that hold this , affirme that no paines at all are to be suffered after death , but onely such as purge the soules , and those shall be cleared of all their earthly contagion by some of the three vpper elements , the fire , the ayre , or the water . the ayre , in that he saith , suspensae ad ventos : the water , by the words sub gurgite vasto ; the fire is expresly named , aut exuritur igni . now indeed wee doe confesse that there are certaine paines during this life , which do not properly afflict such as are not bettred but made worse by them , but belong onely to the reforming of such 〈◊〉 take them for corrections . all other paines , temporall and eternall are laid vpon euery one as god pleaseth , by his angells good or bad , either for some sinne past , or wherein the party afflicted now liueth , or else to excercise and declare the vertue of his seruants . for if one man hurt another ( a ) willingly , or by chance , it is an offence in him to doe any man harme , by will or through ignorance , but god whose secret iudgement assigned it to be so , offendeth not at all . as for temporall paine , some endure it heere , and some here-after , and some both here and there , yet all is past before the last iudgement . but all shall not come into these eternall paines , ( which not-with-standing shall bee eternall after the last iudgment , vnto them that endure them temporally after death . ) for some shal be pardoned in the world to come that are not pardoned in this , and acquitted there and not here from entring into paines eternall , as i said before . l. vives . willingly ( a ) or by ] willingly , that is , of set purpose , or through a wrong perswasion that 〈◊〉 doth him good when he hurteth him , as the torturers and murtherers of the martyrs beleeued . these were all guilty , nor wa●… their ignorance excuseable : which in what cases it may be held pardonable , augustine disputeth in quaest. vet . & nou. testam . the 〈◊〉 all paines of this life afflicting all man-kinde . chap. . bvt fewe the●… 〈◊〉 that endure none of these paines vntill after death . some indeed i haue known & heard of that neuer had houres sickenes vntil their dying day , and liued very long , though notwithstanding mans whole life bee a paine in that it is a temptation and a warre-fare vpon earth as holy iob saith , for ignorance is a great punishment , and therefore you see that little children are forced to a auoyde it by stripes and sorrowes , that also which they learne being such a paine to them , that some-times they had rather endure the punishments that enforce them learne it , then to learne that which would avoyde them ( a ) . who would not tremble and rather choose to die then to be an infant againe , if he were put to such a choyce ? we begin it with teares , and therein presage our future miseries . onely ( b ) zoroastres smiled ( they say ) when hee was borne : but his prodigyous mirth boded him no good : for hee was , by report , the first inuentor of magike , which notwithstanding stood him not in a pins stead in his misfortunes , for ninus king of assiriaouer came him in battel and tooke his kingdome of bactria from him . so that it is such an impossibility that those words of the scripture , great trauell is created for all men and an heauy yoke vpon the sonnes of adam from the day that they go out of their mothers wombe , vntill the day that they returne vnto the mother of all things , should not be fulfilled , that the very infants , being baptised , and therein quitte from all their guilt , which then is onely originall , are notwithstanding much and often afflicted , yea euen sometimes by the incursion of deuills , which notwithstanding cannot hurt them if they die at that tendernesse of age . l. vives . who ( a ) would . ] some would thinke them-selues much beholding to god if they might begin their daies againe , but wise cato in tully was of another minde . ( b ) zoroastres smiled . ] he was king of bactria , the founder of magique . hee liued before the troian warre . yeares saith hermodotus platonicus . agnaces taught him . hee wrot . verses , idem . eudoxus maketh him liue . yeares before plato his death , and so doth aristotle . zanthus lydius is as short as these are ouer in their account , giuing but , betweene zoroastres , and xerxes passage into greece . pliny doubts whether there were many of this name . but this liued in ninus his time ; hee smiled at his birth , and his braine beate so that it would lift vp the hand ; a presage of his future knowledge . plin. he liued twenty yeares in a desert vpon cheese , which hee had so mixed , that it neuer grew mouldy nor decayed . that the scope of gods redeeming vs is wholly pertinent to the world to come . chap. . bvt yet notwithstanding in this heauy yoke that lieth vpon adams children from ther birth to their buriall , we haue this one meanes left vs , to liue sober , and to weigh that our first parents sin hath made this life but a paine to vs , and that all the promises of the new-testament belonge onely to the heritage layd vp for vs in the world to come : pledges wee haue here , but the performance due thereto we shall not haue till then . let vs now therefore walke in hope and profiting day by day let vs mortifie the deeds of the flesh , by the spirit , for god knoweth all that are his , and as many as are led by the spirit of god , are the sons of god , but by grace , not by nature , for gods onely sonne by nature , was made the sonne of man for vs , that we being the sons of men by nature might become the sonnes of god in him by grace , for hee remayning changelesse , tooke our nature vpon him , and keeping still his owne diuinity , that wee being changed , might leaue our frailety and apnesse to sinne , through the participation of his righteousnesse and immortallity and keepe that which hee had made good in vs , by the perfection of that good which is in him : for as wee all fell into this misery by one mans sinne , so shall wee ascend vnto that glory by one ( deified ) mans righteousnesse . nor may any imagine that hee hath had this passe , vntill 〈◊〉 bee there where there is no temptation but all full of that peace which wee seeke by these conflicts of the spirit against the flesh , and the flesh against the spirit . this warre had neuer beene , had man kept his will in that right way wherein it was first placed . but refusing that , now hee fighteth in himselfe , and yet this inconuenience is not so bad as the former , for happier farre is hee that striueth against sinne then hee that alloweth it soueraygnty ouer him . better is warre with hope of eternall peace , then thraldome without any thought of freedome . we wish the want of this warre though , and god inspireth vs to ayme at that orderly peace wherein the inferiour obeyeth the superior in althings : but if there were hope of it in this life ( as god forbid wee should imagine ) by yeelding to sinne , ( a ) yet ought we rather to stand out against it , in all our miseries , then to giue ouer our freedomes to sinne , by yeelding to it . l. vives . yet ( a ) ought we . ] so said the philosophers , euen those that held the soules to be mortall : that vertue was more worth then all the glories of a vicious estate , and a greater reward to it selfe : nay that the vertuous are more happy euen in this life , then the vicious , and there●… christ animates his seruants with promises of rewards both in the world to come , and in this that is present the lawes of grace , that all the regenerate are blessed in . chap. . bvt gods mercy is so great in the vessells whome hee hath prepared for glory , that euen the first age of man , which is his infancy , where the flesh ruleth without controll , and the second , his child-hood , where his reason is so weake that it giueth way to all ●…nticements , and the mind is altogether incapable of religious precepts ; if notwithstanding they bee washed in the fountaine of regeneration , and he dye at this or that age , he is translated from the powers of darknes to the glories of christ , and freed from all paynes , eternall and purificatory . his regeneration onely is sufficient cleare that , after death which his carnall generation had contracted with death . but when he cometh to yeares of discretion , and is capable of good counsel , then must he begin a fierce conflict with vices least it allure 〈◊〉 to damnation ▪ indeede the fresh-water soldiour is the more easily put to 〈◊〉 〈◊〉 practise will make him valourous , and to persue victory with all his 〈◊〉 〈◊〉 which he must euermore assay by a weapō called the ( a ) loue of true righ●… 〈◊〉 ●…is is kept in the faith of christ , for if the command be present , and the 〈◊〉 absent , the very forbidding of the crime enflameth the peruerse flesh to 〈◊〉 〈◊〉 ●…er into it , sometimes producing open enormities , and sometimes ( b ) sectes ones , farre-worse then the other , in that pride , and ruinous selfe conceit perswade●… 〈◊〉 that they are vertues . then therfore sin is quelled , when it is beaten downe by they loue of god , which none but he and that he doth only , by iesus christ the mediator of god and man , who made him-selfe mortall , that we might bee made eternall : few are so happy to passe their youth without taynt of some damnable sinne or other , either in deed , opinion , or so ; but let them aboue all , seeke to suppresse by the fullnesse of spirit all such euill motions as shall be incited by the loosenesse of the flesh . many , hauing betaken them-selues to the law , becomming preuaricators thereof through sinne , are afterwards faine to fly vnto the law of grace assistant , which making them both truer penitents , and stouter opponents , subiecteth their spirits to god , and so they get the conquest of the flesh . hee therefore that will escape hell fire , must be both baptized and iustified in christ , and this is his only way to passe from the deuill vnto him . and let him assuredly beleeue that there is no purgatory paines but before that great and terrible iudgement . indeede it is true that the fire of hell shal be ( c ) more forcible against some then against others , according to the diuersity of their deserts , whether it be adapted in nature to the quality of their merits , or remaine one fire vnto all , and yet bee not felt alike of all . l. vives . the ( a ) loue of . ] this made plato aduise men to vse their children onely to vertuous delights , and to induce a hate of bad things into their mindes , which were it obserued , out loue would then be as much vnto vertue as now it is vnto carnall pleasures , for custome is another nature : and a good man liketh vertue better then the voluptuary doth sensuality . ( b ) secret ones far worse . plato hauing feasted certaine gentlemen , spread the roome with mats and dressed his banqueting beds handsomely . in comes diogenes the cynicke , and falls presently a trampling of the hangings with his durty feete . plato comming in , why how now diogenes quoth he ? nothing said the other , but that i tread downe platoes pride . thou dost indeed ( saith plato ) but with a pride farre greater , for indeed this was a greater vaine-glory and arrogance in diogenes that was poore , then in plato that was rich , and had but prepared these things for his friends . so shall you haue a many proud beggers thinke them-selues holyer then honest rich men , onely for their name sake , as if god respected the goods , and not there mindes . they will not be ritch , because they thinke their pouerty maketh them more admired diogenes had wont to doe horrible things to make the people obserue him , and one day in the midst of winter hee fell a washing himselfe in a cold spring , whither by and by there gathred a great multitude , who seeing him , pittied him , and praied him to for-beare : o no , saith plato aloud , if you will pitty him , get yee all gone : for he saw it was not vertue , but vaine-glory that made him do thus . ( c ) more forcible . ] according to the words of christ , 〈◊〉 ●…be easier for tyre and sydon . &c. of some christians that held that hells paines should not be eternall . chap. . now must i haue a gentle disputation with certaine tender hearts of our own religion , who thinke that god , who hath iu●… doomed the damned vnto 〈◊〉 fire , wil after a certaine space , which his goodnesse shal thinke fit for the merit of each mans guilt , deliuer them from that torment . and of this opinion was ( a ) origen , in farre more pittiful manner , for he held that the diuells themselues after a set time ▪ 〈◊〉 , should bee loosed from their torments , and become bright 〈◊〉 〈◊〉 〈◊〉 , ●…hey were before . but this , and other of his opinions , chiefly ▪ 〈◊〉 〈◊〉 〈◊〉 ●…-volution of misery and blisse which hee held that all 〈◊〉 should runne in , gaue the church cause to pronounce him anathema : 〈◊〉 〈◊〉 had lost this seeming pitty , by assigning a true misery , after a while , and 〈◊〉 blisse , vnto the saints in heauen , where they ( if they were true ) could neuer 〈◊〉 〈◊〉 to ●…aine . but farre other-wise i●… their tendernesse of heart , which ●…old that this freedome out of hell shall onely be extended vnto the soules of the 〈◊〉 after a certaine time appointed for euery one , so that all at length shall 〈◊〉 to bee saints in heauen . but if this opinion bee good and true , because it is 〈◊〉 〈◊〉 〈◊〉 the farther it extendeth , the better it is : so that it may as well 〈◊〉 〈◊〉 〈◊〉 freedome of the deuills also , after a longer continuance of time . w●… 〈◊〉 ▪ 〈◊〉 it with man kinde onely , and excludeth them ? ●…ay but it dares 〈◊〉 〈◊〉 ▪ they dare not extend their pitty vnto the deuill . but if any one 〈◊〉 〈◊〉 ▪ go●… beyond them , and yet sinneth in erring more deformedly , and 〈◊〉 〈◊〉 ●…ly against the expresse word of god , though hee thinke to shew the more pitty herein . l. vives . origen ( a ) in ] periarch lib. of this already . ( b ) include the freedome ] so did origen , 〈◊〉 likewise made good angels become deuills in processe of time , according to his ima●… circum-●… . of those that hold that the intercession of the saints shallsaue all men from damnation . chap. . 〈◊〉 〈◊〉 with some that seeme to reuerence the scriptures , and yet are no 〈◊〉 〈◊〉 , who would make god farre more mercifull then the other . for as 〈◊〉 the wicked , they confesse , that they deserue to bee plagued , but mercy shall 〈◊〉 〈◊〉 〈◊〉 hand when it comes to iudgement : for god shall giue them all 〈◊〉 the prayers and intercession of the saints , who if they prayed for them 〈◊〉 they 〈◊〉 ouer them as enemies , will doe it much more now when they 〈◊〉 prostrate a●… their feete like slaues . for it is incredible ( say they ) that 〈◊〉 〈◊〉 〈◊〉 mercy when they are most holy and perfect , who prayed 〈◊〉 theyr foes , when they were not with-out sinne them-selues : surely then they 〈◊〉 pray for them being now become their suppliants , when as they haue no 〈◊〉 at 〈◊〉 left in them . and will not god heare them , when their prayers haue 〈◊〉 〈◊〉 ? then bring they forth the testimony of the psalme ▪ which the 〈◊〉 that held the sauing of all the damned after a time , doe alledge also , but 〈◊〉 that it maketh more for them : the words are these : hath god for●… 〈◊〉 will be 〈◊〉 vp his 〈◊〉 in displeasure ? his displeasure ( say 〈◊〉 〈◊〉 all that 〈◊〉 vn 〈◊〉 of eternall life , to eternall torment . but 〈◊〉 〈◊〉 〈◊〉 ▪ little or long , how can it be then that the psalme 〈◊〉 〈…〉 vp 〈◊〉 〈◊〉 in displeasure ? it saith not , will hee shut●… 〈◊〉 v●… 〈◊〉 ▪ 〈◊〉 〈◊〉 that hee will not shutte them vp at all . thus doe they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of god is not false , although hee condemne none , no more then his threatning to destroy niniuy was false , though it was not effected ( say they ) notwithstanding that he promised it without exception . hee sayd not , i will destroy it vnlesse it repent , but plainely ▪ without addition , niniuy shal be destroyed . this threa●…g doe they hold true , because god fore-told plainely what they had deserued , though he pake not that which he meant to doe ▪ for though hee spared them , yet knew hee that they would repent : and yet did hee absolutely promise their destruction . this therefore ( say they ) was true in the truth of his seuerity , which they had deserued , but not in respect of his mercy , which he did not shut vp in displeasure , because he would shew mercy vnto their praiers , whose pride hee had threatned to punish . if therefore he shewed mercy then ( say they ) when he knew hee should thereby grieue his holy prophet , how much more will hee show it now when all his saints shall intreate for it ? now this surmise of theirs they thinke the scriptures doe not mention , because men should bee reclaimed from vice by feare of tedious or eternall torment , and because some should pray for those that will not amend : and yet the scriptures ( say they ) doe not vtterly conceale it : for what doth that of the psalme intend , how great is thy goodnesse which thou hast layd vppe for them that feare thee ! thou keepest them secret in thy tabernacle from the strife of tongues . that is , say they , this great sweetnesse of gods mercy it kept secret from vs , to keepe vs in the more awe , and therefore the apostle sayth god hath shut vppe all in vnbeleefe , that hee might haue mercy on all , to shew that hee will condemne none . yet these opinionists will not extend this generall saluation vnto the deuills , ●…t make mankinde the onely obiect of their pitty , promising impunity to their owne bad liues withall , by pretending a generall mercy of god vnto the whole generation of man : and in this , they that extend gods mercy vnto the deuill and his angells , doe quite exceed these later . of such as hold that heretiques shal be saued , in that they haue pertaken of the body of christ . chap. . others there are , that cleare not hell of all , but onely of such as are baptized and pertakers of christs body , and these ( they say ) are saued , bee their liues or doctrines whatsoeuer , wherevpon christ himselfe sayd , this is the bread which commeth downe from heauen that he which eateth of it should not die ▪ i am the ●…ing bread which came downe from heauen . therefore ( say these men ) must all such 〈◊〉 saued of necessity , and glorified by euerlasting life . of such as allow this deliuerance onely to wicked and reuolted catholikes . chap. . another sort restraine the former position onely to catholikes , line they neuer so vilely , because they haue receiued christ truly and bin 〈◊〉 in his body : of which the apostle faith ; we that are many , are one bread , 〈◊〉 one body , because wee all are pertakers of one bread . so that fall they into neuer ●…o 〈◊〉 afterwards , yea euen into paganisme , yet because they receiued the baptisme of christ in his church , they shall not perish for euer , but ●…hall 〈◊〉 〈◊〉 life , 〈◊〉 shall their guilt make their torments euer-lasting , 〈◊〉 temporall ▪ though they may last a long time , and bee extreamly 〈◊〉 ▪ of such as affirme that all that abide in the catholique faith , shall be saued for that faith ●…ly , be their liues neuer so worthy of damnation . chap. . there 〈◊〉 some ▪ who because it is written ▪ hee that endureth to the end , hee shall 〈◊〉 〈◊〉 doe affirme that onely they that continue catholiques ( how-soeuer they liue ) shall be saued by the merite of that foundation , whereof the apostle 〈◊〉 , other foundation can no man try , then that which is laide , which is christ 〈◊〉 and if any man build on this foundation , gold , siluer , precious stones , tim●… ▪ 〈◊〉 〈◊〉 stubble ; euery mans worke shall bee made manifest , for the day [ of the lord ] shall declare it , because it shall bee reuealed by the fire , and the fire shall try euery mans worke , of what sort it is . if any mans worke that hee hath built vpon abide , hee shall receiue wages . if any mans worke burne , he shall lose , 〈◊〉 hee shall bee ▪ 〈◊〉 him-selfe , yet as it were by fire . so that all christian ca●… 〈◊〉 say ●…hey ) hauing christ for their foundation ( which no heretiques 〈◊〉 off from his body ) bee their liues good or bad , ( as those that 〈◊〉 〈◊〉 , or stubble vpon this foundation ) shall neuer-the-lesse be sa●… 〈◊〉 〈◊〉 i●… , shall bee deliuered after they haue endured the paines of the 〈◊〉 which punisheth the wicked in the last iudgment . of such 〈◊〉 affirme that the sinnes committed amongst the workes of mercy , shall not bee called into iudgement . chap. . and some i haue mette with , that hold that none shall bee damned eternally , 〈◊〉 〈◊〉 a●… neglected to satisfie for their sinnes by almes-deedes : alledging 〈◊〉 〈◊〉 〈◊〉 ▪ th●… shall bee iudgment mercilesse vnto him that sheweth no mercy . 〈◊〉 〈◊〉 〈◊〉 ( say they ) though hee amend not his life , but liue sin●… 〈◊〉 〈◊〉 full workes , shall neuer-the-lesse haue so mercifull a iudg●… , 〈◊〉 〈◊〉 shall either not bee punished at all , or at least bee freed from his 〈◊〉 after his sufferance of them for some certaine space , more or lesse . and 〈◊〉 the iudge of quicke and dead would mention no other thing in his 〈◊〉 〈◊〉 those on both sides of him , for the saluation of the one part , and the 〈◊〉 of the other , but onely the almes-det●…s which they had either done 〈◊〉 . to which also ( say they ) doth that part of the lords prayer per●… 〈◊〉 〈◊〉 trespasses , as wee forgiue them that trespasse against vs. for he 〈◊〉 an offence done to him , doth a worke ( a ) of mercy : which christ 〈◊〉 ●…ee sayd : if yee doe forgiue men their trespasses , your heauenly fa●… 〈◊〉 but if yee doe not forgiue men their trespasses , no more will 〈◊〉 〈◊〉 forgiue you 〈◊〉 trespasses . so that here-vnto belongeth also 〈◊〉 〈◊〉 〈◊〉 there shall bee iudgement mercilesse , &c. the lord sayd not , your small trespasses ( say they ) nor your great , but , generally , your trespasses , and therefore they hold that those that liue neuer so viciously vntill their dying day , haue notwithstanding their sinnes absolutely pardoned euery day by this praier vsed euery day , if withall they doe remember , freely to forgiue all such as haue offended them , when they intreate for pardon , when all those errors are confuted , i will god willing make an end of this present booke . l. vives . a ( a ) worke of mercy ] for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the properly , mercy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to haue mercie , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in diuers more examples . against those that exclude both men and deuills from paines eternall . chap. . first then wee must shew why ' the church hath condemned them that affirme that euen the very deuills after a time of torment , shal be taken to mercy . the reason is this , those holy men , so many and so learned in both the lawes of god , the old and the new , did not enuy the mundification and beatitude of those spirits , after their long , and great extremity of torture , but they saw well , that the words of our sauiour could not bee vntrue , which hee promised to pronounce in the last iudgement , saying : depart from mee yee cursed into euerlasting fire , which is prepared for the deuill and his angells . hereby shewing that they should burne in euerlasting fire : likewise in the reuelation ; the deuill that deceiued them was cast into a lake of fire and brimstone , where the beast and the false prophet shal be tormented euen day and night for euermore . there hee saith , euerlasting , and here for euermore , in both places excluding all termination and end of the time . wherefore there is no reason either stronger or plainer to assure our beleefe that the deuill and his angells shall neuer more returne to the glory and righteousnesse of their saints , then because the scriptures , that deceiue no man , tell vs directly and plainely , that god hath not spared them , but 〈◊〉 them downe into hell , and deliuered them vnto chaines of darkenesse , there to bee 〈◊〉 vnto the damnation in the iust iudgement , then to bee cast into eternall fire , and there to burne for euermore . if this bee true , how can either all , or any men bee ●…iuered out of this eternity of paines , if our faith whereby we beleeue the de●… to bee euerlastingly tormented , be not hereby infringed ? for if those ( either all or some part ) to whome it shal be sayd , depart from mee yee cursed into euerlasting fire which is prepared for the deuill and his angells , shall not continue for e●… in the fire , what reason haue wee to thinke that the deuill and his angells 〈◊〉 ? shall the word of god spoken alike both to men and deuills , be prooued 〈◊〉 vpon the deuills and not vpon the men ? so indeed should mans surmises ●…of more certainety then gods promises . but seeing that cannot bee , they 〈◊〉 desire to escape this paine eternall , must cease to argue against god , and 〈◊〉 his yoake vpon them while they haue time . for what a fondnesse were it to value the paines eternall by a fire only of a long conti●… ▪ but yet to beleeue assuredly that life eternall hath no end at all , seeing 〈◊〉 the lord in the same place including both these parts in one sen●… 〈◊〉 ●…plainely , these shall goe into euerlasting paines , and the righteous into life 〈◊〉 . thus doth he make them parallells : here is euerlasting paines , and there 〈◊〉 eternall life . now to say this life shall neuer end , but that paine shall , were gro●…sly absurd . wherefore seeing that the eternall life of the saints shall bee without end , so therefore is it a consequent that the euerlasting paine of the damned shal be as endlesse as the others beatitude . against those that would prooue all damnation frustrate by the praters of the saints . chap. . this is also against those who vnder collour of more pitty , oppose the expresse word of god : and say that gods promises are true in that men are worthy of the plagues he threatens , not that they shal be layd vpon them . for he will giue them ( say they ) vnto the intreaties of his saints , who wil be the readier to pray for them then , in that they are more purely holy , and their praiers wil be the more powerfull , in that they are vtterly exempt from all touch of sinne and corruption . well , and why then in this their pure holinesse , and powreful●…se of praier will they not intreate for the angells that are to be cast into euerlasting 〈◊〉 , that it would please god to mitigate his sentence , and set them free from that intollerable fire ? some perhaps will pretend that the holy angells 〈◊〉 ioyne with the saints ( as then their followes ) in praier both the angells and men also that are guilty of damnation , that god in his mercy would be pleased to pardon their wicked merit . but there is no sound christian that euer held his , or euer will hold it : for otherwise , there were no reason why the church should not pray for the deuill and his angells , seeing that her lord god hath willed her to pray for her enemies . but the same cause that stayeth the church for praying for the damned spirits ( her knowne enemies ) at this day , the ●…ame shall hinder her for praying for the reprobate soules , at this day of iudgement , notwithstanding her fulnesse of perfection . as now , shee prayeth 〈◊〉 her enemies in mankinde , because this is the time of wholesome repentance , and therefore her chiefe petition for them , is , that god would grant them peni●… and escape from the snares of the deuill , who are taken of him at his will , as the apostle ●…aith . but if the church had this light that shee could know any of those w●… ( though they liue yet vpon the earth , yet ) are predestinated to goe with the deuill into that euerlasting fire ; shee would offer as few praiers for them , as shee doth for him . but seeing that shee hath not this knowledge , therefore praieth 〈◊〉 for all her foes in the flesh , and ye is not heard for them all , but onely for those who are predestinated to become her sonnes , though they bee as yet her 〈◊〉 〈◊〉 . if any shall die her impenitent foes , and not returne into her bo●… 〈◊〉 , doth shee pray for them ? no , because they that before death are not 〈◊〉 into christ , are afterward reputed as associates of the deuill : and 〈◊〉 the same cause that forbids her to pray for the reprobate soules as then , stopp●…●…er for praying for the apostaticall angells as now : and the ●…ame reason 〈◊〉 why wee pray for all men liuing , and yet will not pray for the wicked , nor 〈◊〉 , being dead . for the praier either of the church , or of some godly persons is heard ( a ) for some departed this life : but for them which being regenerat in christ , haue not spent their life so wickedly , that they may be iudged vnworthy of such mercy : or else so deuoutly , that they may bee found to haue no neede of such mercy . euen as also after the resurrection there shal be some of the dead , which shall obtaine mercy after the punishments , which the spirits of the dead do suffer , that they be not cast into euerlasting fire . for otherwise that should not be truly spoken concerning some . that they shall not be forgiuen neither in this world , nor in the world to come : vnlesse there were some , who although they haue no remission in this , yet might haue it in the world to come . but when it shal be said of the iudge of the quick , and the dead . come yee blessed of my father , possesse the kingdome prepared for you from the beginning of the world : and to others on the contrary , depart from me , yee curssed into euerlasting fire , which is prepared for the deuill , and his angells : it were too much presumption to say , that any of them should escape euerlasting punishment , whom the lord hath condemned to eternall torments , & so goe about by the perswasion of this presumption , either also to despaire , or doubt of eternall life . let no man therefore so vnderstand the psalmist , when he saith , will god forget to haue mercy , or will he shut vp his louing kindnesse in displeasure : that hee suppose that the sentence of god is true concerning the good , false concerning the wicked , or that it is true concerning good men , and euill angells : but concerning euill men to be false ? for that which is recorded in the psalme , belongeth to the vessells of mercy , and to the sonnes of the promise , of which the prophet himselfe was one , who when he had sayd , will god forget to haue mercy : will he shut vp his louing kindnesse in displeasure ? straigth-way addeth and i sayd , it is mine owne infirmity , i will remember the yeares 〈◊〉 the right hand of the highest . verely hee hath declared what hee meant by these words . will the lord shut vp his louing kindnesse in displeasure ? for truely this mortall life , is the displeasure of god , wherein man is made like vnto vanity , and 〈◊〉 daies passe away like a shadow . in which displeasure neuerthelesse god will not forget to bee gratious by causing his sunne to shine vpon the good , and the euill , and the 〈◊〉 to fall vpon the iust , and vniust : and so he doth not shut vp his louing kindnes in displeasure , and especially in that , which the psalme expresseth here saying . i will remember the yeares of the right hand of the highest : because in this most miserable life , which is the displeasure of god , he changeth the vessells of mercy into a better state , although as yet his displeasure remaineth in the misery of this corruption : because he doth not shut vp his mercies in his displeasure . when as therefore the verity of this diuine song may be fulfilled in this manner , it is not necessary , that it should bee vnderstood of that place , where they which pertaine not to the citty of god , shal be punished with euerlasting punishment . but 〈◊〉 which please to stretch this sentence euen to the torments of the damned , at least let them so vnderstand it , that the displeasure of god remayning in them which is due to eternall punishment , yet neuerthelesse that god doth not shut vp his louing kindnesse in this his heauy displeasure , and causeth them not to 〈◊〉 tormented with such rigor of punishments , as they haue deserued : [ yet not 〈◊〉 that they may ( b ) escape , ] or at any time haue an end of those punish●… , but that they shal be more easie then they haue deserued . for so both 〈◊〉 ●…tch of god shall remaine , and hee shall not shut vppe his louing ●…dnesse in his displeasure . but i doe not confirme this thing , because i doe 〈◊〉 contradict it . 〈◊〉 not onely i , but the sacred and diuine scripture doth reproue , and conuince them most plainely and fullie , which thinke that to bee spoken rather by the way of threatning , then truely , when it is said . depart from mee yee wicked , into ●…sting fire , and also . they shall goe into euerlasting punnishment : and their 〈◊〉 shall not die , and the fire shall not bee extinguished ▪ &c. for the niniuites 〈◊〉 fruitfull repentance in this life as in the field , in which god would haue that to bee sowne with teares , which should after-ward bee reaped with ioye . and yet who will deny that to bee fulfiled in them which the lord , had spoken before , vnlesse hee cannot well perceiue , that the lord doth not onely ouerthrow sinners in his anger , but likewise in his mercy ? for sinners are confounded by two manner of waies , either as the sodomits , that men suffer punishments for their sinnes , or as the niniuits , that the sins of men , bee destroied by repenting . for niniuy is destroied which was euill , and good niniuy is built , which was not . for the walls , and houses standing stil , the citty is ouerthrowne in her wicked 〈◊〉 : and so though the prophet was grieued , because that came not to 〈◊〉 , which those men feared to come by his propehcy : neuerthelesse that was ●…ought to passe , which was fore-told by the fore-knowledge of god : because 〈◊〉 , which had fore-spoken it , how it was to be fulfilled in a better manner . but that they may know who are mercifull towards an obstinat sinner , what that meaneth which is written . how great , oh lord , is the multitude of thy sweetnesse , which thou hast hidden for them that feare thee ? let them also read that , which followeth . but thou hast performed it to them which hope in thee . for what is , thou 〈◊〉 hidden for them which feare thee , thou hast performed to them which hope in thee : but that the righteousnesse of god is not sweet vnto them because they know it 〈◊〉 which establish their owne righteousnesse for the feare of punishments , which righteousnesse is in the law ? for they haue not tasted of it . for they 〈◊〉 〈◊〉 themselues , not in him , and therefore the multitude of the sweetnesse of god 〈◊〉 hidden vnto them , for truely they feare god but with that seruile 〈◊〉 , which is not in loue , because perfect loue casteth away feare . therefore hee performeth his sweetnesse to them which hope in him by inspiring his loue into them , that when they glory with chaste feare , not in that which loue casteth away , but which remaineth for euer and euer , they may glory in the lord . for christ is the righteousnesse of god. who vnto vs of god , ( as the apostle saith ) is made wisdome , and righteousnesse , and sanctification , and redemption . that 〈◊〉 it is written . let him which reioyceth , reioyce in the lord . they which will establish their owne righteousnesse , know not this righteousnesse , which grace doth giue without merrits , and therefore they are not subiect to the righteousnesse of god which is christ . in which righteousnesse there is great a●… 〈◊〉 of the sweetnesse of god , wherefore it is sayd in the psalme : taste 〈◊〉 〈◊〉 how sweet the lord is . and wee truely hauing a taste , and not our fill of it in this 〈◊〉 pilgrimage , doe rather hunger , and thirst after it , that wee may bee sa●… 〈◊〉 it afterward , when we see him as he is , and that shal be fulfilled which 〈◊〉 〈◊〉 . i shal be satisfied when thy glory shal be manifested . so christ ef●… abundance of his sweetnesse to those which hope in him . but if 〈◊〉 〈◊〉 ▪ sweetnesse which they thinke to bee theirs for them which feare 〈◊〉 〈◊〉 〈◊〉 will not condemne the wicked , that not knowing this thing , and 〈◊〉 〈◊〉 〈◊〉 they might liue well , and so there may bee some which may pray 〈◊〉 wicked , how then doth hee performe it to them which hope in him ? seeing , that , 〈◊〉 they dreame , by this sweetnesse he will not condemne them which doe not hope in him . therefore let vs seeke that sweetnesse of his , which he performeth to them which hope in him , and not that which hee is thought to effect vnto them which contemne and blaspheme him . ( c ) in vaine therefore man inquireth that , when he is departed out of the body , which hee hath neglected to obtaine to himselfe beeing in the bodie . that saying also of the apostle , ( d ) for god hath shut vp all in vnbeliefe , that he may haue mercy on all , is not spoken to that end that he will condemne none , but it appeareth before in what sence it was spoken . for when as the apostle spake vnto the gentiles , to whom now beleeuing , he wrote his epistles , concerning the iewes , who should afterward beleeue : as yee , ( saith hee ) in time past haue not beleeued god. yet now haue obtained mercy through their vnbeliefe : euen so now haue they not beleeued by the mercy shewed vnto you , that they may also obtaine mercy . then he addeth , whereby they flatter themselues in their errors , and sayth , for god hath shut vppe all in vnbeliefe , that hee may haue mercy on all . who are they all , but they of whom he did speake , saying , as it were both yee and they ? therefore god hath shut vp both gentiles , and iewes all in vnbeliefe , whom hee fore-knew , and predestinated to bee made like the image of his sonne : that beeing ashamed and cast downe by repenting for the bitternesse of their vnbeliefe , and conuerted by beleeuing , vnto the sweetnesse of the mercies of god , might proclaime that in the psalme . how great is the multitude of thy sweetnesse , oh lord , which thou hast laid vp for them which feare thee : but hast performed it to them which hope , not in them-selues , but in thee . therefore he hath mercy on all the vessells of mercy , what meaneth of all ? that is to say , of those of the gentiles , and also of those of the iewes whom hee hath predestinated , called , iustified , glorified , not of all men , and will con●…mne none of those . l. vives . for ( a ) some departed this life . ] in the ancient bookes printed at bruges and coline , those tenne or twelue lines which follow are not to bee found : for it is written in this manner , for the prayer either of the church or of some godly persons is heard for some departed this ●…fe , but for them whose life hath not beene spent so wickedly being regenerate in christ , &c. those things which follow are not extant in them , neither in the copies printed at friburge . neuer-the-lesse the stile is not dissonant from augustines phrase ; peraduenture they are eyther wanting in some bookes , or else are added heere out of some other worke of augustine , as the first scholion , afterward adioyned to the context of the speech . yet not so that they may ( b ) escape . ] . the particle of negation is to bee put formost , that wee may read it , yet not so that they may vnder-goe those punishments at any time . in vaine ( c ) therefore man ] in the bruges copie it is read thus . in vaine therefore doth man inquire that after this body which hee hath neglected to get in the body . ( d ) for god hath shut vp all in vnbeleefe ] commonly wee read all things in the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , all men . paul signifieth that no man hath any occasion to boast that hee is glorious vnto god by his owne merits , 〈◊〉 that it is wholy to be attributed to the goodnesse and bounty of god. whether that such as beeing baptized by heretiques , become wicked in life , or amongst catholiques , and then fall away into heresies and schismes , or continuing amongst catholiques , be of vicious conuersation , can haue any hope of escaping damnation , by the priuiledge of the sacraments . chap. . now let vs answer those , who doe both exclude the deuills from saluation , ( as the other before doe ) and also all men besides whatsoeuer , excepting such 〈◊〉 are 〈◊〉 in christ , and made pertakers of his body and bloud , and these they will haue saued , bee their liues neuer so spotted by sinne or heresie . 〈◊〉 ●…ostle doth plainely controll them , saying , the workes of the flesh are 〈◊〉 , which are adultery , fornication , vncleanesse , wantonnesse , idolatry , &c. 〈◊〉 such like whereof i tell you now as i told you before that they which doe such things 〈◊〉 not inherite the kingdome of god. this were false now , if that such men should become saints , at any time whatsoeuer . but this is true scripture , and therefore that shall neuer come to passe . and if they bee neuer made 〈◊〉 of the ioyes of heauen , then shall they bee euer-more bound in the ●…ines of 〈◊〉 , for there is no medium , wherein hee that is not in blisse , might ●…ue a pla●… free from torment . and therefore it is fitte , wee see how our sauiours words may bee vnderstood ●…ere hee sayth : this is the bread that came downe from heauen that hee 〈◊〉 〈◊〉 of it , should not die . i am the lyuing bread which came downe from hea●… 〈◊〉 of this bread , hee shall liue for euer &c. those whome wee 〈◊〉 answere by and by , haue gotten an interpretation for these places , somewhat more restrained then those whome wee are to answere at this present . for those other doe not promise deliuery to all that receiue the sacraments , but onely to the catholikes ( of what manner of life soeuer ) for they onely are those that receiue the bodie of christ , not onely sacramentally , but 〈◊〉 al●… , ( 〈◊〉 they ) as beeing the true members of his bodie , whereof the apostle saith , 〈◊〉 〈◊〉 〈◊〉 are one bread and one bodie . hee therefore that is in this ●…ity of christs members in one bodie , the sacrament whereof the faithfull doe daylie communicate , hee is truely sayd to receiue 〈◊〉 bodie , and to drinke the bloud of christ . so that heretiques and 〈◊〉 who are cut off from this bodie , may indeed receiue the same 〈◊〉 , 〈◊〉 in 〈◊〉 them no good , but a great deale of hurt , in that great 〈◊〉 it will both make their paines more heauy , and their continuance 〈◊〉 . for they are not in that vnity of peace , which is expressed ( a ) in 〈◊〉 〈◊〉 . but ●…ow these that can obserue , that hee that is not in christ , cannot receiue his body 〈◊〉 doe ouer-shoote themselues in promising absolution ( at one time or other ) to all the ●…ators of superstition , idolatry , or heresie . first , because they ought 〈◊〉 obserue how absurd , and farre from all likely hood 〈◊〉 , that those ( bee they more or lesse ) that haue left the church and become 〈◊〉 heretiques , should bee in beer estate then those whome they 〈◊〉 〈◊〉 to bee heretiques with them , before that they were catholikes , 〈◊〉 〈◊〉 church , if to bee baptized , and to receiue christs body in the church , bee the causes of those arch-heretiques deliuery . for an apostata , 〈◊〉 〈◊〉 of the faith hee hath once professed , is worse then hee that op●…●…hat hee did neuer professe . secondly , in that the apostle himselfe 〈◊〉 them , concluding of the workes of the flesh , that , they which 〈◊〉 ●…ll 〈◊〉 the kingdome of god. 〈◊〉 therefore , and wicked men , secure themselues by their continuance 〈◊〉 , 〈◊〉 it is written . he th●… endureth to the end , hee shal be saued ; nor by 〈◊〉 ●…quity renounce christ , their iustice , in committing fornication , and either 〈◊〉 any part of those fleshly workes which the apostle re●… ) counteth , or such vncleanesses as hee would not name : for of all such , hee ●…aith expressely , they shall not inherite the kingdome of god. wherefore the doers of such deeds cannot but bee in eternall paines , in that they are excluded from the euerlasting ioyes . for this kinde of perseuerance of theirs , is no perseuerance in christ , because it is not a true perseuerance in his faith , which the apostle defineth , to bee such as worketh by loue . and loue ( as hee sayth elsewhere ) worketh not euill . so then these are no true receiuers of christs bodie , in that they are none of his true members . for ( to omit other allegations ) they cannot bee both the members of christ and the members of an harlot . and christ himselfe saying hee that eateth my flesh and drinketh my bloud , dwelleth in me & i in him , sheweth what it is to receiue christ ( not onely sacramentally , but ) truely : for this is to dwell in christ and christ in ●…m . for thus hee spoke as if hee had sayd hee that dwelleth not in mee , nor i in him , cannot say hee eateth my flesh , or drinketh my bloud . they therefore that are not members of christ , are not in him : they that make themselues the members of an harlot , are no members of christ , vnlesse they purge away their badnesse by repentance , and returne to his goodnesse by a true reconciliation . l. vives . expressed ( a ) in this sacrament . ] for all pertake of one bread , which is a great bond of 〈◊〉 . againe , this mysticall bread is made of many graines of corne , loosing their proper formes to bee all incorporated into one masse or body . so , many are receiued into the church , and at th●… entrance , they put off their owne proper enormities , and being linked to the rest 〈◊〉 loue , and charity , seeme now no more what they were before , but are incorporate into one body , the church . baptisme maketh vs both bretheren , and one also : and mutuall charity giueth forme , collour , taste , and perfection ▪ to the whole body . so that there could not haue bin giuen a more fit type of the church , then that which christ gaue in his institution . what it is to haue christ for the foundation : who they are , that shal be saued ( as it were ) by fire . chap. . i but christian catholiques ( say they ) haue christ for their foundation , from whom they fell not , though they built badly vpon it , in resemblance of timber , straw , and stubble . so that faith is true , which holds christ the foundation , and though it beare some losse , in that the things which are built vpon it , burne away , yet hath it power to saue him that holdeth it , ( after some time of suffrance . ) but let saint iames answere these men in a word ; if a man say hee ●…th faith , and haue no workes , can the faith saue him ? who then is that ( say they ) of whom saint paul sayth : hee shal be safe himselfe , neuerthelesse ( as it were ) 〈◊〉 〈◊〉 ? well , wee will see who that is : but surely it is no such as these would haue 〈◊〉 , for else , the apostles condradict one another . for if one saith , though a man haue liued wickedly , yet shall hee bee saued by faith , through fire : and the other , if hee haue no workes , can his fayth saue him ? then shall we soone find who it is that shal be saued by fire , if first of all , wee finde what it is to haue christ for the foundation . togather which , first , from the nature of the simyly , there is no worke in building before the f●…dation . now euery one hath christ in his heart thus farre , that 〈◊〉 ●…ct of temporall things , ( and some-times of things vnlawfull ) still ●…eth christ for the foundation thereof . but if hee preferre these things 〈◊〉 christ , though hee seeme to hold his fayth , yet christ is no foundation vnto him , in that hee preferres those vanities before him . and if ●…ee both contemne good instructions , and prosecute badde actions , how much the sooner shall hee bee conuinced to set christ at nothing , to esteeme him at no value in vainer respects , by neglicting his command and allowance , and in preuarication of both , following his owne lustfull exorbitances : wherefore , if any christian loue an h●…r lot , and become one body with her by coupling with her , hee hath not christ f●… his foundation . and if a man loue his wife , according to christ , who can denie but that hee hath christ for his foundation ? admit his loue bee 〈◊〉 , worldly , concupiscentiall , as the gentiles loued , that knew not christ ▪ all this the apostle doth beare with , and therefore still may christ bee such a mans foundation . for if hee preferre not these carnall affects before christ , though hee build straw and stubble vpon his foundation , yet christ is that still , and therefore such a man shal be saued by fire . for the fire of tribulation shall purge away those carnall and worldly affections , which the bond of marriage doth acquit from beeing damnable : and vnto this fire , all the calamities accident in this kinde , as , barrennesse , losse of children , &c. haue reference . and in this case , hee that buildeth thus , shall loose , because his building shall not last , and these losses shall grieue him in that their fruition did delight him . yet shall the worth of his foundation saue him , in that if the persecu●… should put it to his choice , whether hee would haue christ , or these his 〈◊〉 hee would choose christ , and leaue all the rest . now shall you heare 〈◊〉 describe a builder vpon this foundation with gold , siluer , and 〈◊〉 〈◊〉 〈◊〉 . the vnmaried ( saith hee ) careth for the things of the lord , 〈◊〉 〈◊〉 〈◊〉 the lord . and now for him that buildeth with wood , straw and 〈◊〉 . hee that is married , caretb for the things of the world , how hee may please his wife . euery mans worke shal bee made manifest , for the day of the lord shall declare it , that is the daie of tribulation , for , it shal be reuealed by the fire . this tribulation hee calleth fire , as wee reade also in another place . the fur●… proueth the potters vessell , and so doth the temptation . [ of tribulation ] trie mans thoughts . so then , the fire shall trie euery mans worke : and if any worke 〈◊〉 ( as his will , that careth for the things of the lord , and how to ●…ase him ) hee shall receiue wages , that is , hee shall receiue him , of whome 〈◊〉 thought , and for whome hee cared . but if any 〈◊〉 worke burne hee shall 〈◊〉 because hee shall not haue his delights that hee loued ; yet shall hee bee 〈◊〉 in that hee held his foundation , maugre all tribulation : but as it were by 〈◊〉 for that which hee possessed in alluring loue , hee shall forge with 〈◊〉 sorrowe . this ( thinke i ) is the fire , that shall enritch the one and ●…ge the other , trying both , yet condemning neither . if wee say th●… 〈◊〉 〈◊〉 of heere is that whereof christ spake to those on his left 〈◊〉 〈◊〉 from mee yee cursed into euerlasting fire ; and that all such 〈◊〉 builded 〈◊〉 , strawe , and stubble vpon their foundation , are part of the sayd cursed , who notwithstanding after a time of torment , are to bee dedeliuered by the merit of their foundation ; then can wee not thinke that those on the right hand , to whome hee shall say , come you blessed , &c. are any other sauing those that built gold , siluer and precious stones vppon the said foundation . but this fire of which the apostle speaketh , shall bee as a tryall both to the good and the bad : both shall passe through it , for the word sayth , euery mans worke shal bee made manifest , for the day of the lord shall declare it , because it shal bee reuealed by the fyre , and the fire shall try euery mans worke of what sort it is . if the fire trye both , and he that hath an abiding worke , be rewarded , and hee whose worke shal burne , shall bee indamaged , then cannot this be that euerlasting fire . for into that shall none enter but the cursed , on the left hand , in the last iudgement , whereas the blessed shall passe through this , wherein some of them shal be so tryed , that their building shall abide vnconsumed , and other-some shall haue their worke burned , and yet shal bee saued them-selues , in that their loue vnto christ exceeded al their carnall imperfections . and if they bee saued , then shall they stand on christes right hand , and shall bee part of those to whome it shall bee said , come you blessed of my father inherite the kingdome , &c. and not on the left hand amongst the cursed , to whome it shall bee sayd , depart from me , &c. for none of these shall be saued by fire , but all of them shall be bound for euer in that place where the worme neuer dyeth , there shall they burne world without end . but as for the time betweene the bodily death , and the last iudgement , if any one say that the spirits of the dead are all that while tryed in such fire as neuer moueth those that haue not built wood ; straw , or stubble , afflicting onely such as haue wrought such workes , eyther here , or there , or both ; or that mans worldly affects ( beeing veniall ) shall ●…e the purging fire of tribulation onely in this world , and not in the other ; if any hold thus , i contradict him not , perhaps he may hold the truth . to this tribu●… also may belong the death of body , drawne from our first parents sinne , and inflicted vppon each man sooner , or later according to his building . so may also the churches persecutions , wherein the martyrs were crowned , and all the rest afflicted : for these calamities ( like fire ) tryed both sorts of the buildings , consuming both workes and worke men , where they found not christe for the foundation ; and consuming the workes onely ( and sauing the worke-men by this losse ) where they did finde him , and stubble , &c. built vppon him : but where they found workes remayning to eternall life , there they consumed nothing at all . now in the last dayes , in the time of antichriste shall be such a persecution as neuer was before ▪ and many buildings both of gold and stubble , being all founded vppon christe , shall then bee tryed by this fire , which will returne ioy to some , and losse to others , and yet destroy none of them by reason of their firme foundation . but whosoeuer hee bee , that loueth ( i do not say his wife , with carnall affection , but euen ) such shewes of pyety as are vtter alliens from this sensuality , with such a blinde desire that hee preferreth them before christ , this man hath not christ for his foundation , and therefore shall neither bee saued by 〈◊〉 , no●… otherwise , because hee cannot bee conioyned with christ , who faith playnely of such men , hee that loueth father or mother more then me , is vnworthy of me . and he that loueth sonne or daughter more then me , is not worthy of mee . but hee that loueth them carnaliy , & yet preferreth christ for his foundation , and had rather loose them all , then christ , if hee were driuen to the losse of one , such a man shall bee saued , but as it were by fire , that is his griefe in the loosing of them must needes bee as great as his delight was in enioying them , but hee that loues father , mother , &c. according to christ , to bring them vnto his kingdome , or bee delighted in th●… because they are the members of christ , this loue shall neuer burne away li●…●…ood , straw , stubble , but shall stand as a building of gold , siluer , and pre●… 〈◊〉 ▪ for how can a man loue that , more then christ , which he loueth 〈◊〉 〈◊〉 sake onely . l. vives . 〈◊〉 day of ( a ) the lord ] where-vnto all secrets are referred , to be reuealed , and therefore they are worthy of reprehension that dare presume to censure acts that are doubtfull 〈◊〉 ●…rable onely by coniectures , seeme they neuer so bad . 〈◊〉 th●…se that thinke those sinnes shall not be laid to their 〈◊〉 , where-with they mixed some workes of mercy . chap. . now a word with those that hold none damned but such as neglect to doe workes of mercy worthy of their sinnes ; because s. iames saith , there shall be 〈◊〉 mercylesse to him that sheweth no mercy : he therfore that doth shew mer●… ▪ say they ) be his life neuer so burdened with sin and corruption , shal not withstanding haue a mercyful iudgement , which wil either acquit him from al paines , 〈◊〉 〈◊〉 deli●… 〈◊〉 after a time of sufferance . and this made christ distinguish 〈◊〉 〈◊〉 ●…om 〈◊〉 ●…obate only by their performance , and not performance of 〈◊〉 〈◊〉 〈◊〉 , the one wherof is rewarded with euerlasting ioy , and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as for their daily sins , that they may b●… pardoned through 〈◊〉 〈◊〉 of 〈◊〉 , the lords praier ( say they ) doth sufficiently proue : for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 christian ●…aith not this praier , so likewise is ther no daily 〈◊〉 , 〈◊〉 〈◊〉 when we say , and forgiue vs our trespasses as we forgiue them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 we perform this later clause accordingly : for christ ( saie they ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgiue men their trespasses , your heauenly father will forgiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he said generally , hee will forgiue you yours . bee they 〈◊〉 〈◊〉 so 〈◊〉 ▪ neuer so ordinary , neuer so continual , yet works of mercy 〈◊〉 〈◊〉 them al away ▪ wel , they do wel in giuing their aduice , to perform works 〈◊〉 〈◊〉 worthy of their ●…ns : for if they should haue said that any works of merc●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the greatest and most customary sins , they should bee 〈◊〉 〈◊〉 〈◊〉 ▪ for so ●…ight the richest man for his ( a ) ten ●…ence a day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for al his fornications , homicides , and other sins whatso●… ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond comparison to affirm this , then questionles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works are that are worthy of pardon for sin , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake , saying , bring forth therfore fruits worthy of amendmēt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such as 〈◊〉 their owne soules by continuall sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meant of in this place : first because they do take vio●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 th●…n they bestow charitably on the poore , and yet in 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 ●…eed christ ( b ) and 〈◊〉 liber●…y of sinning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon their damnation , 〈◊〉 if they should giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the poore members of christ to redeem one only 〈◊〉 , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euil did 〈◊〉 ●…straine them from any more such 〈◊〉 , they 〈◊〉 ●…by 〈◊〉 good at all : he therfore that will cleare his sins by his works , must begin first at him-self : for it is vnfit to do that to our neighbour which we wil not do to our selfe , christ himselfe saying , thou shalt loue neighbour as thy selfe : and againe , loue thine owne soule ( if thou wilt please god ) he therefore that doth not this worke of mercy ( that is the pleasing of god ) to his owne soule , how can hee bee said to do workes of mercy sufficient to redeeme his sinnes ? for it is written , hee that is wicked to him-selfe to whome will hee bee good ? for almesdeedes do lift vp the prayers of men to god. what saith the scriptures ? my sonne , hast thou sinned ? do so no more , but pray for thy sinnes past , that they may bee forgiuen thee , for this cause therefore must wee do almesdeeds , that when we pray , our prayer may bee heard , that wee may leaue our former vices , and obtayne refreshment for our selues by those workes of mercy . now christ saith that hee will impute the doing and omission of almesdeeds vnto those of the iudgement , to shew how powerfull they are to expiate offences past , not to protect the continuers in sinne , for those that will not abiure the courses of impiety , cannot bee sayd to performe any workes of mercy . and these words of christ , in as much as you did it not vnto one of these , you did it not vnto me , imply that they did no such workes as they imagined ; for if they gaue bread vnto the hungred christian , as if it were vnto christ him-selfe : for god careth not to whome you giue , but with what intent you giue . hee therefore that loueth christ in his members , giueth almes with intent to ioyne him-selfe to christ , not that hee may haue leaue to leaue him without being punished , for the more one loueth what christ reproueth , the farther of doth he depart from christ , for what profiteth baptisme vnlesse iustification follow it ? doth not hee that sayd , vnlesse a man bee borne againe of water and of the spirit , hee shall not enter into the kingdome of god ; say also , vnlesse your righteousnesse exceed the righteousnesse of the scribes and pharises , yee shall not enter into the kingdome of heauen ? why do men runne to baptisme for feare of the first , and do not draw neare to righteousnesse for feare of the later ? therefore as hee that checketh his brothers sinne , in charity , by telling him hee is a foole , notwithstanding all this , is not guilty of hell fire : so , on the other side , hee that loueth not christ in his members , giueth no almes to a christian ( as vnto a christian ) though he stretch forth his hand vnto one of christs poore members : and hee that refu●…eth to bee iustified in christ , doth not loue christ in any respect . but if one call his brother foole , in reprochfull contempt , rather then with intent to reforme his imperfection , all the almesdeeds this man can do , will neuer benefit him , vnlesse hee bee reconciled to him whome he hath iniured , for it followeth in the same place . if then thou bringest thy guift vnto the altar , and t●…re remembrest that thy brother hath ought against thee , leaue there thine offring , and go thy way : first be reconcyled to thy brother and then come and offer thy guift . so that it is nothing worth to do workes of mercy to expiate any sinne , and yet to continue in the sinne still . as for the lords prayer , it doth indeed blot out our dayly sinnes , it being dayly said , and forgiue vs our trespasses , if withall the following clause bee not onely said , but performed also . as wee forgiue them that ●…respasse against vs. but indeed , wee say this prayer because wee do sinne , not that wee might 〈◊〉 , for our 〈◊〉 sheweth vs in this , that liue wee neuer so carefull of shunning corruption , yet do wee euery day fall int●… some sinnes for the remission of which we ought both to pray , and to pardon such a●… haue offended vs , that wee may be pardoned our selues . wherefore christ saith not this , if yee forgiue men their trespasses , your heauenly father wil also forgiue you yours , to giue hope to any man to perseuer in daily crimes ( whether we be borne out by authority , or commit them by sleight and suttlety : ) but to instruct vs , that we are not without sinne , though wee may bee without crime , as god aduised the priests in the old-testament first to offer for their owne sinnes , and then for the peoples . let vs marke these words of our great lord and maister with attention and diligence . he doth not say , your heauenly father will forgiue you any sinne whatsoeuer , but , he will forgiue you yours , for in this place he taught his disciples ( being already iustified ) their daily prayer , what meaneth he then by this same ( yours ) but such sinnes as the righteous themselues cannot be without ? wherefore whereas they that would hereby take occasion to continue in sin , affirme that christ meant the greatest sins , because he said not , your smaller sinnes , but your in generall : wee on the contrary side considering vnto whome he spake , do vnderstand his words to concerne small sinnes onely , in that they to whome they were spoken were now cleared of their greater . nor are those great sinnes indeed ( which euery one ought to reforme him-selfe , and avoyde ) euer forgiuen , vnlesse the guilty do fulfill the foresaid clause , as we forgiue them that trespasse against vs , for if the least sinnes ( wherevnto the righteous them-selues are prone ) cannot bee remitted but vpon that condition , then muchlesse shall the great and criminous ones haue this pardon , though they that vsed them , do cease ther further practise , if they continue inexorable in forgiuing such as haue offended them , for the lord saith , if yee do not forgiue men their trespasses , no more will your heauenly father forgiue you your trespasses . and saint iames his words are to the same purpose : there shal be iudgment mercilesse to him that sheweth no mercy . remember but the seruant whome his maister pardoned of a debt of . talents , and yet made him to lie for it afterwards , because he would not forgiue his fellow a debt but of an hundred pence . wherefore in the vessells of mercy , and the sonnes of promise the same apostles words are truely effected , mercy reioyceth against ( or aboue ) iudgement , for those that liued so holily that they receiued others into the euerlasting habitations , who had made them their friends with the riches of iniquity ; they themselues were diliuered by his mercy who iustifieth the sinner by rewarding him according to grace , not according to merit . he that professed this , i was receiued to mercy ( that i might bee one of the faithfull ) was one of this iustified number . indeed such as are receiued by this number into the euerlasting habitations , are not of that merit that they could bee saued without the intercession of the church triumphant , and therefore in them doth mercy more euidently eleuate it selfe aboue iudgement . yet may wee not thinke that euery wicked man ( being without reformation ) can bee admitted thether , though hee haue beene beneficiall to the saints and afforded them helpes from his riches , which whether hee had gotten by sinister meanes , or otherwise , yet are no true riches ( but only in the thoughts of iniquity ) vnto him , because he knoweth not the true ritches wherewith they abound that helpe such as he is into those eternall mansions . wherefore there must bee a certaine meane in the liues of such mercy that it bee neither so bad , that the almes deeds done vnto those who being made friends to the doers , may helpe them to heauen be altogether fruitlesse , nor yet so good , that their owne sanctity without the mercies and suffrages of those whom they haue made there friends , can possesse them of so hie a beatitude . now i haue often wondred that virgill should haue vp this sentence of christ , make you friends of the ritches of iniquity , that they may receiue you into the euerlasting habitations . where vnto this is much like . he that receiueth a prophet in the name of a prophet , shall haue a prophets reward , &c. for this poet , in describing of the ( c ) elysian fields , which they held the blessed soules to inhabite , doth not onely place those there whose proper merits haue deserued it , but also addeth this : qui●… sui memores alios fecêre merendo , that is , such as respecting their owne future estate , deserued to be remembred by those others . iust as if hee had said , as euery humble christian saith commonly in commending him-selfe to some holy man or other . remember me , and endeuoureth to procure this remembrance by desert . but what the meane is here , and what those sinnes are which hinder a man from heauen , and yet are remitted by the intercession of his holy friends , it is both difficult to finde , and dangerous to determine . i haue sought thus long my selfe , and yet could neuer finde them out . perhaps they are concealed to stirre vs the rather to auoyde all sinne . for if we knew for what sinnes we might expect the intercession of saints , our naturall idlenesse would drawe vs on securely in them , and make vs relie so wholy vpon the helpe of others , that wee should neuer seeke to auoyde them by reforming our selues , but trust onely to those our friends whom wee had procured by the vnrighteous mammon : whereas now , although our veniall sinne continue with vs , and in what measure we know not , yet our study to profit by prayer , is both more feruent , and our desire to win vs friends of the saints , better performed . but both these deliueries , both by our selues and others , tend wholy to keepe vs out of the fire eternall , not to free vs after we once bee in it . for such as interpret that place of scripture . some fell in good ground , and brought forth fruite , some thirty-fold , some sixty , some an hundred ; by the saints , according to the diuersity of their merite , that some should deliuer thirty men , some sixty , some a hundred , neuer-the-lesse doe suppose that this deliuery shall bee at the iudgment , and not after it . by which opinion one obseruing what occasion diuerse tooke to liue in all loosenesse and exorbitance , supposing that by this meanes all men might be saued , is said to giue this witty answer : wee ought for this cause rather to liue vprightly to increase the number of the intercessors , least otherwise there should be so few , that euery one might saue his thirty , his sixty , or his hundred , and yet an infinite company might remaine vnsaued : of which , why might not he be one that nousled him-selfe in his rash hope of helpe from another ? and thus much against those who not contemning the authority of our scriptures , doe not-with-standing wrest them to euill meanings , following their owne fantasies , and not the holy ghosts true intention . but since we haue giuen them their answer , we must now , ( as we promised ) giue an end to this present volume . l. vives . his ( a ) ten pence ] behold here saint augustine reckneth ten pence a day for a small almes : but how many haue we now that giue so much ? how many potentates see you giue foure pence a day to the poore : nay they thinke much with a peny or two pence . but after the dice , let ducates goe by thousands , their fooles and iesters shall haue showers of their beneficence powred vpon them , 't is a great mans part , an embleame of noblesse : but aske them a peny for christs sake , and they are either as mute as stones , or grieue at the sight of the guift they part from . respect of vertue now is low laid . ( b ) they purchase ] so you shall haue diuerse , take vp freely they care not where , nor of whom , nor in what fashion ; and then breake , turne counterfeite banquerupts , and satisfie their creditours with ten at the hundred , and thinke they haue made a good hand of it , and shall redeeme all with a little almes . o fooles that thinke that god is taken with pence ! no , it is the minde that hee respecteth , such as is resident onely in honest brests . theeues and villaines haue now and then money good store , and disperse it bountifully . but let no man trust in his wealth , or to purchase heauen with a peece of siluer . ( c ) the elysi●… fields ] seruius deriues the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dissolution of the soule from the body . where these fields are it is vncertaine . plato placeth them in the firmament , full of all delights that can bee imagined . others place them in the hollow spheare of the moone ( seru. ) where the ayre is pure , and vndisturbed . of this opinion lucane seemeth to bee . phars . . pythagoras also , and plato were of opinion that this part of the ayre was inhabited with daemones , demi-gods and heroes . heare what lucane saith of the spirit of pompey : — sequitur conuexa tonantis , quà niger astriferis connectitur axibus aër , quodque patet terras as inter , lunaeque meatus , semidei manes habitant , quos ignea virtus innocuos vita patientes aetheris imi fecit , & aternos animam collegit in ignes . — vp to that round ithyes , where the darke ayre doth kisse the spangled skies . for in that region 'twixt the moone and vs , the demi-gods , and spirits generous of those whom vertuous ardor guided well ( on earth ) in euer-lasting glory dwell . homer saith , that the elysian fields are in the farthest parts of spaine , whence the fauonian windes blowe . witnesse strabo , who saith also that the riuer limaea , ( now called liuia ) was whilom called lethe . so doth silius and mela call it : when decimus brutus lead the romaine souldiours that way , they were afraide to passe it , least they should haue forgotten their country , wiues , friends , them-selues and all . the translation of strabo calleth it ess●… , but it is an errour . silius saith it runnes amongst the grauii . mela , amongst the celtici . indeede the insulae fortunata ( a second elysium ) are not farre from this part of spaine . finis lib. . the contents of the two and twentith booke of the city of god. . of the estate of angels and of men. . of the eternall and vnchangeable will of god. . the promise of the saints eternall blisse , and the wickeds perpetuall torment . . against the wise-men of the world that hold it impossible for mans body to bee transported vp to the dwellings of ioy in heauen . . of the resurrection of the body , beleeued by the whole world , excepting some few . ▪ that loue made the romaines deifie their founder romulus , and faith made the church to loue her lord and maister christ iesus . . that the beleefe of christs deity was wrought by gods power , not mans perswasion . . of the miracles which haue beene , and are as yet wrought , to procure and confirme the worlds beleefe in christ. . that all the miracles done by the martyrs in the name of christ , were onely confirmations of that faith , whereby the mariyrs beleeued in christ. . how much honour the martyres deserue in obtaining miracles for the worship of the true god , in respect of the deuills , whose workes tend all to make men thinke that they are gods. . against the platonists , that oppose the eleuation of the body vp to heauen by arguments of elementary ponderosity . . against the infidels calumnies , cast out in scorne of the christians beleefe of the resurrection . . whether abortiues belong not to the resurrection , if they belong to the dead . . whether infants shall rise againe in the stature that they dyed in . . whether all of the resurrection shall bee of the stature of christ. . what is meant by the confirmation of the saints vnto the image of the sonne of god. . whether that women shall retaine their proper sexe in the resurrection . . of christ the perfect man , and the church , his body and fulnesse . . that our bodies in the resurrection shall haue no imperfection at all , what-so-euer they haue had during this life , but shall ●…e perfect both in quantity and quality . . that euery mans body , how euer dispersed heere , shall bee restored him perfect at the resurrection . . what new and spirituall bodies shall bee giuen vnto the saints . . of mans miseries drawne vpon him by his first parents , and taken away from him , onely by christs merits and gratious goodnesse . . of accidents , seuered from the common estate of man , and peculiar onely to the iust and righteous . . of the goods that god hath bestowed vpon this miserable life of ours . . of the obstinacie of some few in denying the resurrection , which the whole world beleeueth , as it was fore-told . . that porphiries opinion that the blessed soules should haue no bodies , is confuted by plato him-selfe , who saith that the creator promised the inferiour deities , that they should neuer loose their bodies . . contrarieties betweene plato and porphery , wherein if either should yeeld vnto other , both should finde out the truth . . what either plato , labeo or varro might haue auailed to the true faith of the resurrection , if they had had an harmony in their opinions . . of the quality of the vision , with which the saints shall see god in the world to come . . of the eternall felicity of the citty of god , and the perpetuall sabboth . finis . the tvvo and tvventith booke of the cittie of god ▪ written by saint augustine bishop of hippo , vnto marcellinus . of the estate of angels and of men . chap. . this present volume , being the last of this whole worke , shall containe a discourse of the eternall beatitude of the citty of god. which cittie is not called eternall , as if it should continue for the space of so many , or so many thousand ages , and then haue an end , but as it is written in the ghospell , of his kingdome there shall bee none end . nor shall this perpetuitie preserue the forme by succession , as a baye tree seemeth to keepe a continuall verdure , though one leafe fall of , and another spring vp : but euery cittizen therein shall bee immortall , and man shall attaine to that which the angells haue neuer forgone . this god the founder of this citty , will effect : for so hee hath promised , who cannot lye , and who to confirme the rest hath effected part of his promises already . hee it is that made the world , with all things sensible and intelligible therein , whose chiefe worke the spirits were , to whome hee gaue an vnderstanding , making them capable of his contemplation , and combining them in one holy and vnited society , which wee call the citty of god , holy and heauenly , wherein god is their life , their nutriment , and their beatitude . hee gaue a free election also vnto those intellectuall natures , that if they would for sake him , who was their blisse , they should presently bee enthralled in misery . and fore-knowing that certaine of the angels , proudly presuming that them-selues were sufficient beatitude to them-selues , would forsake him , and all good with him , hee did not abridge them of his power , knowing it a more powerfull thing to make good vse of such as were euill , then to exclude euill for altogether . nor had there beene any euill at all , but that those spirits ( though good , yet mutable ) which were formed by the omnipotent and vnchangeable deitie , procured such euill vnto them-selues by sinne : which very sinne , prooued that their natures were good in them-selues . for if they had not beene so ( although inferiour to the maker ) their apostacie had not fallen so heauie vpon them . for as blindnesse beeing a defect , prooueth plainely that the eye was made to see , the excellencie of the eye beeing heereby made more apparent ( for other-wise blindnesse were no deffect ) so those natures enioying god , prooued them-selues to bee created good , in their very fall , and that eternall misery that fell vpon them for forsaking god , who hath giuen assurance of eternall perseuerance vnto those that stood firme in him , as a fitte reward for their constancy . he also made man , vpright of a free election , earthly , yet worthy of heauen , if he stuck fast to his creator , otherwise , to pertake of such misery as sorted with a nature of that kinde : and fore-knowing likewise , that he would break the law that he bound him to , and forsake his maker , yet did hee not take away his freedome of election , fore-seeing the good vse that hee would make of this euill , by restoring man to his grace by meanes of a man , borne of the condemned seed of man-kinde , and by gathering so many vnto this grace as should supply the places of the falne angels , and so preserue ( and perhaps augment ) the number of the heauenly inhabitants . for euill men do much against the will of god , but yet his wisedome fore-sees that all such actions as seeme to oppose his will , do tend to such ends as hee fore-knew to be good and iust . and therefore , wheras god is said to change his will , that is to turne his meeknesse into anger , against some persons , the change in this c●…se is in the persons , and not in him : and they finde him changed in their sufferances , as a sore eye findeth the sun sharp , and being cured , findes it comfortable , wheras this change was in the eie and not in the sun , which keeps his office as he did at first . for gods operation in the hearts of the obedient , is said to be his will , where-vppon the apostle faith , it is god that worketh in you both will and deed . for euen as that righteousnesse wherein both god him-selfe is righteous , and whereby also a man that is iustified of god is such , is termed the righteousnes of god ; so also is that law which hee giueth vnto man , called his law , whereas it is rather pertinent vnto man then vnto him . for those were men vnto whom christ said , it is written also in your law ; though we read else-where , the law of his god is in his heart : and according vnto his wil , which god worketh in man , him-selfe is said to wil it , because he worketh it in others who do will it , as he is said to know that which hee maketh the ignorant to know . for whereas s. peter saith , we now knowing god , yea rather being knowne of god we may not hereby gather that god came but as then to the knowledg of those who hee had predestinate before the foundations of the world , but god as then is said to know that which he made knowne to others . of this phraze of speach i haue spoken ( i remember ) heretofore . and according vnto this will , wherby we say that god willeth that which he maketh others to will , who know not what is to come , hee willeth many things , and yet effecteth them not . the promise of the saints eternall blisse , and the wickeds perpetuall torment . chap. . for the saints doe will many things that are inspired with his holy will , and yet are not done by him , as when they pray for any one , it is not hee that causeth this their praier , though he do produce this will of praier in them , by his holy spirit . and therfore when the saints do will , and pray according to god , wee may well say that god willeth it and yet worketh it not , as we say hee willeth that him-self , which he maketh others to wil. but according to his eternall wil , ioined with his fore-knowledge , therby did he create al that he pleased , in heauen and in earth , and hath wrought al things already , as well future as past or present . but when as the time of manifestation of any thing which god fore-knoweth to come , is not yet come , we say , it shal be when god wil : & if both the time be vncertaine , and the thing it selfe , then we say , it shall be if god will : not that god shall haue any other will as than , then hee had before , but because that shall bee then effected , which his eternall , vnchanging will , had from al eternity ordained . the promise of the saints eternall blisse , and the wickeds perpetual torment . chap. . vvherefore ( to omit many wordes ) as we see his promise to abraham . in thy seed shall all nations be blessed , fulfilled in christ , so shall that be fulfilled hereafter which was promised to the said seed by the prophet , the dead shal liue , euen with their bodies shall they rise . and whereas he saith , i will create new heauens and a new earth , and the former shall not be remembred , nor come into minde , but be you glad , and reioice in the things i shal create ; for behold i will create hierusalem as a reioycing , and her people as a ioy , &c. and by another prophet , at that time shall thy people be deliuered , euery one that shall bee found written in the booke of life , and many that sleepe in the dust of the earth , shall awake , some to euer lasting life , and some to shame and perpetuall contempt : and againe , they shall take the kingdome of the saintes of the most high , and possesse it for euer , euen for euer and euer . and by and by after , his kingdome is an euerlasting kingdome . &c. together with all such places as i eyther put into the twentith booke , or left vntouched ; all these things shall come to passe , and those haue already which the infidels would neuer beleeue . for the same god promised them both , euen hee whome the pagan goddes do tremble before , as porphyry a worthy phylosopher of theirs confesseth . against the wise men of the world that hold it impossible for mans bodie to be transported vp to the dwellings of ioy i●… heauen . chap. . bvt the learned of the world thinke that they oppose this all-conuerting power very strongly , as touching the resurrection , when they vse that place of cicero in his third booke de repub . who hauing affirmed that romulus and hercules were both deified , yet were ( a ) not their bodies ( saith hee ) translated into heauen , for nature will alow an earthly body no place but in the earth . this is the wise mans argument , which god knowes how vaine it is : for admit that wee were all meere spirits , without bodies , dwelling in heauen ▪ and beeing ignorant of all earthly creatures , and it should be told vs , that one day we should be bound in corporal bodies , might we not then vse this obiection to more power , and refuse to beleeue that nature would euer suffer an ●…ncorporeall substance to bee bound or circumscribed by a corporeall one ? yet is the earth full of vegetable soules , strangely combined with earthly bodies . why then cannot god that made this creature , transport an earthly body into heauen , as well as he can bring a soule ( a purer essence then any celestiall body ) downe from heauen , and inclose it in a forme of earth . can this little peece of earth include so excellent a nature in it , and liue by it , and cannot heauen entertaine it ▪ nor keepe it in it , seeing that it liueth by an essence more excellent then heauen it selfe is ? indeed this shall not come to passe as yet , because it is not his pleasure who made this that we daily see and so respect not , in a far more admirable manner then that shall be which those wise men beleeue not : for why is it not more strange that a most pure and incorporeall soule should be chained to an earthly bodie , then that an earthly bodie should bee lifted vppe to heauen , which is but a body it selfe ? onely because the first wee see daily in our selues , & the second we haue yet neuer seen . but reason wil tel one that it is a more diuine work to ioyne bodies and soules , then to ioine bodies to bodies though neuer so different in natures , as if the one be heauenly & the other of earth . l vives . yet were not ( a ) their bodies ] but romulus his body was not to bee found , and therefore the vulgar beleeued that it was gone vp to heauen . and the greekes say that aesculapius restored hercules his body to the former soundnesse , and so it was taken vp into the skies . of the resurrection of the body , beleeued by the whole world excepting some few . chap. . this was once incredible . but now wee see the whole world beleeues that christs body is taken vp to heauen . the resurrection of the body , and the ascention vnto blisse is beleeued now by all the earth , learned and vnlearned imbrace it , only some few reiect it : if it be credible , what fooles are they not to beleeue it : if it be not , how incredible a thing is it , that it should be so generally beleeued ! these two incredible things , to wit the resurrection , and the worldes beleefe thereof , our lord iesus christ ( a ) promised should come to passe , before that he had effected either of them . now one of them ( the worldes beleefe of the resurrection ) we see is come to passe already ; why then should wee dispaire of the other , that this incredible thing which the world beleeueth , should come to passe as well as that other ? especially seeing that they are both promised in those scriptures , whereby the world beleeued . the maner of which beleefe is more incredible then the rest ; that men ignorant in all arts , without rhetorike , logike or grammar , plaine fishers should be sent by christ into the sea of this world , onely with the nets of faith , and draw such an inumerable multitude of fishes of al sorts , so much the stranger , in that they took many rare phylosophers . so that this may well bee accounted the third incredible thing , and yet all three are come to passe . it is incredible that christ should rise againe in the flesh , and carry it vp to heauen with him . it is incredible that the world should beleeue this : and it is incredible that this beleefe should bee effected by a small sort of poore , simple , vnlearned men . the first of these our aduersaries beleeue not : the second they behold , and cannot tell how it is wrought , if it bee not done by the third . christs resurrection and ascension is taught and beleeued all the world ouer ▪ if it be incredible , why doth all the world beleeue it ? if many noble , learned and mighty persons , or men of great sway had said they had seene it , and should haue divulged it abroad , it had bin no maruaile if the world had beleeued them , and vnbeleeuers should haue bin thought hardly off . but seeing that the world beleeueth it from the mouths of a few , meane , obscure and ignorant men , why do not our obstinat aduersaries belieue the whole world which beleeued those simple , mean , and vnlearned witnesses , because that the deity it selfe in these poore shapes did work the more effectually , and far more admirably : for their proofs & perswasions lay not in words , but wonders : and such as had not seene christ risen againe , and ascending , beleeued their affirmations thereof , because they confirmed them with miracles : for whereas they spake but one language , or ( at the most ) but two , before , now of a sodaine , they spoke all the tongues of all nations . they cured a man that had bin forty yerres lame , euer from his mothers brests , only by the very name of iesus christ. their handkerchiefs helped diseases ; the sicke persons got them-selues laid in the way where they should passe , that they might haue helpe from their very shadowes , and amongst all these miracles done by the name of christ , they raized some from the dead . if these things be true as they are written , then may al these be added to the three former incredibles : thus do we bring a multitude of incredible effects to perswade our aduersaries but vnto the beleefe of one , namely the resurrection , and yet their horrible obstinacy will not let them see the light : if they belieue not that the apostles wrought any such things for confirmation of the resurrection of christ , sufficeth then that the whole world beleeued them without miracles , which is a miracle as great as any of the rest , l. vives . christ ( a ) promised ] in the house of simon the leaper , and when he sent out his apostles to preach . mat. . and promised that his ghospell should passe throughout the world , and that he would rise againe the third day . that loue made the romanes deify their founder romulus , and faith made the church to loue hir lord and maister christ iesus . chap. . let vs heare what tully saith of the fabulous deity of romulus it is more admirable in romulus ( saith he ) that the rest of the deified men liued in the times of ignorance , where there was more scope for fiction , and where the rude vulgar were far more credulous . but romulus we see liued , within ( a ) this . yeares , since which time ( and before also ) learning hath bin ( b ) more common , and the ignorance of elder times vtterly abolished . thus sai●…h tully : and by and by after , hereby it is euident , that homer was long before romulus , so y● in the later times , men grew learned , and fictions were wel neare wholy excluded , wheras antiquity hath giuen credence to some very vnlikely fables : but our moderne ages being more polished , deride and reiect al things that seeme impossible . thus saith the most learned and eloquent man , that romulus his diuinity was the more admirable , because his times were witty , and kept no place for fabulous assertions . but who beleeued this deity , but rome , as then a litle thing ( god knowes ) and a yong ? posterity indeed must needs preserue the traditions of antiquity , euery one suckt superstition from his nurse , whilest , the citty grew to such power , that s●…ming in soueraingty to stand aboue the nations vnder it , shee powred the beliefe of this deity of his ▪ throughout hir conquered prouinces , that they should affirme romulus to be a god ( how-soeuer they thought ) least they should scandalize the founder of their lady and mistresse , in saying other wise of him then error of loue ( not loue of error ) had induced hir to beleeue . now christ likewise though he founded the celestiall citty , yet doth not she thinke him a god for founding of her , but she is rather founded for thinking him to be a god. rome beeing already built and finished , adored her founder in a temple : but the heauenly hierusalem placeth christ hir founder in the foundation of hir faith , that hereby shee may bee built and perfited . loue made rome beleeue that romulus was a god : & the beleefe that christ is god , made his citty to loue him . so that euen as rome hadde an obiect for hir loue , which shee was ready to honour with a false beleefe : so the citie of god hath an obiect for her sayth which shee is euer ready to honour with a true and rightly grounded loue . for as touching christ , besides those many miracles , the holy prophets also did teach him to be god , long before his comming : which as the fathers beleeued should come to passe , so that we do now see that they are come to passe . but as touching romulus , wee read that hee built rome , and raigned in it , not that this was prophecyed before : but as for his deifying , their bookes affirme that it was beleeued , but they shew not how it was effected , for there were no miracles to proue it . the shee wolfe that fedde the two brethren with her milke , which is held so miraculous , what doth this prooue as concerning his deity ? if this shee wolfe were not a strumpet , but a brute beast , yet the accident concerning both the bretheren alike , why was not ( d ) remus deified for company ? and who is there that if hee bee forbidden vppon paine of death , to say that hercules , romulus , or such , are deities , had rather loofe his life , then leaue to affirme it ? what nation would worship romulus as a god , if it were not for feare of rome ? but on the other side , who is hee that can number those that haue suffered death willingly in what forme of cruelty soeuer , rather then deny the deity of christ ? a light and little feare of the romaine power , compelled diuers inferior citties to honour romulus as a god : but neither feare of power , torment , nor death could hinder an infinite multitude of martyrs , all the world through , both to beleeue and professe that christ was god. nor did his citty , though shee were as then a pilgrime vppon earth , and had huge multitudes within her , euer go about to ( e ) defend her temporall estate against her persecutors , by force , but neglected that , to gaine her place in eternity . her people were bound , imprisoned , beaten , rackt , burnt , torne , butchered , and yet multiplyed . their fight for life , was the contempt of life for their sauiour . tully in his ▪ de rep . ( or i am deceiued ) argueth that a iust citty neuer should take armes , but either for her safety or faith . what he meanes by safety , be sheweth else-where . from those paines ( saith hee ) which the fondest may feele , as pouerty , banishment , stripes , imprisonment or so , do priuate men escape , by the ready dispatch of death . but this death which seemeth to free priuate men from paines , is paine it selfe vnto a citty for the aime of a citties continuance , should bee eternity . death therfore is not so naturall to a common wealth as to a priuate man , hee may often times bee driuen to wish for it : but when a citty is destroyed , the whole world seemes ( in a manner ) to perish with it . thus saith tully holding the worlds eternity with the platonists . so then hee would haue a citty to take armes for her safety , that is , for her continuance for euer here vppon earth , although her members perish , and renew successiuely , as the leaues of the oliue and lawrell trees , and such like as they are : for death ( saith hee ) may free priuate men from misery , but it is misery it selfe vnto a common-wealth . and therefore it is a questiō whether the saguntines did well , in choosing the destruction of their citty , before the breach of faith with the common-wealth of rome ; an act which all the world commendeth . but i cannot see how they could possibly keepe this rule , that a citty should not take armes but eyther for her faith or safety . for when these two are ioyntly endangered , that one cannot bee saued without the others losse , one cannot determine which should bee chosen . if the saguntines had chosen to preserue their safety , they had broken their faith : if their faith , then should they lose their safety , as indeed they did . but the safety of the cittie of god is such , that it is preserued ( or rather purchased ) by faith , and fayth beeing once lost , the safetie cannot possibly but perish also . this cogitation with a firme and patient resolution , crowned so many martyrs for christ , when as romulus neuer had so much as one man that would die in defence of his deity . l vives . vvithin this ( a ) . yeares ] tully speaketh not this of his owne times , but in the person of scipio africanus the yonger , and laelius , which scipio liued about . yeares after the building of rome , which was not . yeares after the death of romulus . ( b ) more common ] for in those times liued orpheus , musaeus , linus , philamnon , thamyris , orius , 〈◊〉 , aristheas , proconnesius , pronetidas of athens , euculus of cyprus , phenius of ithaca , ho●…r , &c. ( c ) otherwise ] that is in saying , he was but a man , wheras the romanes held him for a god. iames passauant playeth the foole rarely in this place , but it is not worth relating ( d ) why was 〈◊〉 remus ] hee had a little temple vppon auenti●…e , but it was an obscure one , and rather like an heroes temple then a gods . ( e ) to defend ] she might haue repulsed iniuries by force and awed her aduersaries by power , but shee deemed it fitter for such as professed the ghospell of christ , to suffer , then to offer , to die then to kill , to loose their body rather then the soule . that the beleefe of christes deity was wrought by gods power , not mans perswasion . chap. . bvt it is absurd to make any mention of the false deity of romulus , when wee speake of christ. but if the age of romulus , almost . yeares before scipio , were so stored with men of vnderstanding , that no impossibility could enter their beleefe : how much more wise were they . yeares after , in tulliestime , in tiberius his , and in the daies of christs comming ? so that his resurrection and ascension would haue beene reiected as fictions and impossibilities , if either the power of god or the multitude of miracles had not perswaded the contrary , teaching that it was now shewne in christ , and hereafter to be shewne in all men besides , and auerring it strongly against all horrid persecutions throughout the whole world , through which the blood of the martyrs made it spread and flourish . they read the prophets , obserued a concordance , and a concurrence of all those miracles , the truth confirmed the noueltie , beeing not contrary to reason , so that at the last , the world imbraced and professed that which before it had hated and persecuted . of the miracles which hath beene and are as yet wrought to procure and confirme the worlds beleefe in christ-chap . . bvt how commeth it ( say they ) that you haue no such miracles now adaies , as you say were done of yore ? i might answer , that they were necessary , before the world beleeued , to induce it to beleeue : and he that seeketh to bee confirmed by wonders now , is to bee wondred at most of al him-selfe : in refusing to belee●… what al the world beleeueth besides him . but this they obiect , implyeth that they beleeue not that there were any miracles done at al ? no ? why then is christs ascension in the flesh so generally auowed ? why doth the world in such learned and circumspect times , beleeue such incredible things , without seeing them confirmed by miracles ? were they credible , and therefore beleeued ? why then do not they them-selues beleeue them ? our conclusion is briefe ▪ either this incredible thing which was not seene , was confirmed by other incrediles which were seen , or else this beeing so credible that it need no miracle to proue it , condemneth their own grosse incredulity , that will not beleeue it . this i say to silence fooles : for we cannot deny but that the miraculous ascension of christ in the flesh was ratified vnto vs by the power of many other miracles . the scriptures doe both relate them , and the end where-vnto they tended . they were written to work faith in men , & the faith they wrought hath made them far more famous . they are read to induce the people to beleeue , & yet should not be read but that they are beleeued : and for miracles , there are some wrought as yet , partly by the sacraments , partly by the memories and praiers of the saints , but they are not so famous , nor so glorious as the other ; for the scriptures which were to bee divulged in all places , hath giuen lustre to the first , in the knowledges of all nations , whereas the later are knowne but vnto the citties where they are done , or some parts about them . and generally , there are few that know them there , and many that do not , if the citty be great ; & when they relate them to others , they are not beleeued so fully , & so absolutely as the other , although they be declared by one christian to another . the miracle that was done at millayne when i was there , might well become famous , both because the citty was of great largenesse , and likewise for the great concourse of people that came to the shrine of protasius ( a ) and of geruase , where the blinde man obteined his sight . the bodies of these two martyrs lay long vnknown , vntil ( b ) ambrose the bishop had notice of them , by a relation in a dreame . but that at carthage , whence innocentius , one that had bin an aduocate of the neighbor state , receiued his health , was vnknown vnto the most , wheras notwithstanding i was present , and saw it with mine eies , for he was the man that gaue intertainment vnto mee & my brother alipius , not being clergy-men as yet , but onley lay christians , and wee dwelt as then in his house : he lay sicke of a many fistulaes bred in his fundament , & those secret parts of the body : the chyurgions had lanced him , and put him to extreme and bitter paines , whereas notwithstanding they had left one part vntouched which they must perforce make incision into ●…re they could possibly cure him : but they cured al the rest , only that , being omitted troubled them exceedingly , and made all their applications tend to no purpose . innocentius marking their protractions , and fearing another incision ( which a physitian that dwelt in his house had told him they would be driuen to make , whome they would not suffer to see how they cut him , wher-vpon innocentius had angerly barred him his house , & could scarcely be brought to receiue him again ) at last he burst forth , saying , wil you cut me again ? wil it come to his sayings , whom you wil not haue to see your tricks ? but they mocked at the ignorance of the physitian and bad innocentius be of good cheare , there was no such matter . wel the time passed on , but no helpe of the malady could bee seen : the chyurgions did still promise fayre , that they would cure him by salue & not by incision . now they had got an old man and a cunning chyurgion called ( c ) ammonius to ioin with them , & he viewing the sore , affirmed as much as they ; which assurance of his did satisfie innocentius that he him-selfe did now begin to gibe and ieast at his other physitian that said hee must bee cutte againe . well to be briefe , when they had spent some weekes more , they all left him , shewing ( to their shame ) that hee could not possible bee cured but by incision . this , and the excessiue feare thereof strucke him immediately beyond his sences , but recollecting of him-selfe he bad them begon , and neuer more come at him , being enforced now by necessity , to send for a cunning surgeon of alexandria , one that was held a rare artist to performe that which his anger wuold not let the others do . the man comming to him , and ( like a worke-man obseruing the worke of the others by the scarrs they had left ) like a honest man , aduised him to let them finish the cure who had tane that great paines with it , as hee had with wonder obserued , for true it was , that incision was the onely meanes to cure him , but that it was farre from him to depriue those of the honor of their industry whose paines in the cure hee saw had beene so exceeding great . so the former surgeons were sent for to performe it , and this alexandrian must stand by , and see them open the part which was other-wise held to be vncurable . the businesse was put off vntill the next day . but the surgeons being all departed , the house was so filled with sorrow for the griefe of their maister , that it shewed more like a preparation for a funerall then any thing else , and was very hardly suppressed . now he was dayly visited by diuers holy men , and namely by saturninus ( of blessed memory ) the bishoppe of vzali , and gelosus priest , and deacon of the church of carthage , as also by bishop aurelius , who onely is yet liuing of all these three : a man of worthy respect , and one with whome i now and then had conferred about the wonderful workes of god , i haue often taken occasion to speake of this , and sound that he remembred it exceeding wel . these men visiting him towards the euening , hee prayed them all to come againe the next day to be spectators of his death , rather then his paines , for his former suffrings had so terrified him , that he made no question but that hee should immediately perish vnder the surgions hands . they on the other side bad him bee comforted , trust in god , and beare his will with patience . then went we to prayers , and kneeling of vs downe , hee threw him-selfe forcibly on his face , as if one had thrust him on , and so began to pray , with such passion of mind , such flouds of teares , such grones and sobbes ( euen almost to the stopping of his breath ) that it is vtterly inexplicable . whether the rest praied , or marked him i know not ; for my selfe , could not pray a iot , onely i said in my heart , lord whose praiers wilt thou heare , if thou heare not his ? for me thought his prayer could not but procure his sute : well we rose , and being blessed by the bishop , we departed the roome , he in the meane time intreating them to come to him in the morning , and they strengthening his spirit with as good consolations as they could giue him . the feared morning was now come , the holy men came , according to their promises : so did the surgeons , the terrible irons were made ready , and all things fit for such a worke , whilest all the company sat silent in a deepe amazement . the chiefe and such as had more authority then the rest , comforted him as well as they could , his body was layd fit for the hand of him that was to cut him , the clothes vntyed , the place bared , the surgeon veweth it with his knife in his hand ready to lance it , feeling with his fingers where the vlcerous matter shouldlye : at length , hauing made an absolute triall of all the part that was before affected , hee found the orifice firmely closed , and euery place thereof as sound and as solid as it was first created . then ioy & prayses vnto god ( with teares of comfort ) were yeelded on al sides beyond the power my pen hath to describe them . in the same towne , one innocentia , a deuout woman , and one of the chiefe in the citty had a canker on her brest , a kind of sore , which the surgeons told her is vtterly ( d ) incurable : wherefore they ●…se either to cut the infected part away , or for the prolonging of the life ( as hippocrates they say doth aduise ) to omit all attempt of ●…uring it . this a skillfull phisitian ( her familiar friend ) told her , so that shee now sought helpe of none but the lord , who told her in a dreame , that at ( e ) easter next ( which then drew neare ) shee should marke , on the womans side by the fount , what woman shee was that ( being then baptized ) should first meete her , and that shee should in treat her to signe the sore with the signe of the crosse . she did it , and was cured . the former phisitian that had wished her to abstaine from all attempt of cure , seeing her afterwards whole and sound whome hee knew certainely to haue had that vncurable vlcer before , earnestly desired to know how shee was cured , longing to finde the medicine that had frustrated hippocrates his aphorisme . shee told him : hee presently with a voyce ( as if hee had contemned it , in so much that she feared exceedingly that hee would haue spoken blasphemy ) replied : why i thought you would haue told me some strange thing , she standing al amazed , why is it so strange , ( quoth hee ) for christ to heale a canker , that could rayse one to life that had beene foure dayes dead ? when i first heard of this , it greeued mee that so great a miracle wrought vpon so great a personage should bee so suppressed , where-vpon i thought it good to giue her a checking admonition thereof , and meeting her and questioning the matter , shee told mee shee had not concealed it , so that i went and enquired of her fellow matrons , who told mee , they neuer heard of it . behold ( sayd i to her , before them ) haue you not concealed it , when as your nearest familiars do not know of it ? where-vpon shee ●…ell to relate the whole order of it , vnto their great admiration , and the glorification of god. there was also a phisitian , in the same towne , much troubled with the goute , who hauing giuen vp his name to bee baptised , the night before hee should receiue this sacrament , in his sleepe was forbidden it by a crue of curled headed negro boyes , which he knew to bee deuills , but hee refusing to obey them , they stamped on his feete , so that they put him to most extreame payne , yet hee keeping his firme resolue , and being baptised the next day , was freed both from his paine and the cause thereof , so that hee neuer had the goute in all his daies after . but who knew this man ? wee did , and a few of our neighbour brethren , other-wise it had beene vtterly vnknowne . one of ( f ) curubis was by baptisme freed bo●…h from the palsie , and the excessiue tumor of the genitories , so that he went from the font as found a man as euer was borne . where was this knowne but in curubis , and vnto a few besides ? but when i heard of it , i got bishop aurelius to send him to carthage , notwithstanding that it was first told mee by men of sufficient credite . hesperius , one that hath beene a captaine , and liueth at this day by vs , hath a litte farme , called zubedi , in the liberties of fussali which hee hauing obserued ( by the harme done to his seruants and cattle ) to bee haunted with euill spirits hee entreated one of our priests , ( in mine absence ) to go thether and expell them by prayer . one went , prayed , and ministred the communion , and by gods mercy the deuill was quit from the place euer after . now hee had a little of the earth wherein the sepulchre of christ standeth , bestowed vpon him by a friend , which hee had hung vp in his chamber for the better a voydance of those wicked illusions from his owne person . now they being expelled , hee knew not what to do with this earth being not willing , for the reuerence hee bore it , to keepe it any longer in his lodging . so i , and my fellow maximus bishoppe of synica , being at the next towne , hee prayd vs to come to his house , wee did , hee told vs all the matter , and requested that this earth might bee buried some-where , and made a place for prayer , and for the christians to celebrate gods seruice in , and it was done accordingly . now there was a country youth that was troubled with the palsie , who hearing of this , desired his parents to bring him thether : they did so , where hee prayed , and was presently cured . victoriana is a towne some thirty miles from hippo regium . there is a memoriall of the two martyres of millayne . geruase and protasius , and thether they carried a young man who bathing him-selfe in summer , at noone day was possessed with a deuill . being brought hether , he lay as one dead , or very neare death : meane while the lady of the village , ( as custome is ) entred the place vnto euening prayers , with her maydes and certaine votaresses , and began to sing psalmes , which sound , made the man start vp as in an afright , and with a terible rauing hee catched fast hold vpon the altar , whence hee durst not once moue , but held it as if hee had beene bound to it . then the deuili within him began mournefully to cry for mercy , relating how and when hee entred the man , and lastly saying that hee would leaue him : hee named what parts of him hee would spoyle at his departure , and saying these words , departed . but one of the mans eyes fell downe vpon his cheeke , and hung onely by a little string , all the puple of it ( with is naturally blacke ) becomming white , which the people ( whome his cries had called : seeing , they fell to helpe him with their prayers : and though they reioyced at the recouery of his wittes , yet sorrowed they for the losse of his eye , and aduised him to get a surgeon for it . but his sisters husband , who brought him thether , replied , saying , the god that deliuered him from the diuell , hath power to restore him his eye ; which sayd hee put it into the place as well as hee could , and bound it vp with his napkin : wishing him not to loose it vntill seauen daies were past , which doing , hee found it as sound as euer it was . at this place were many others helped , whome it were to long to rehearse particularly . i knew a virgin in hippon , who was freed from the diuell , onely by anoynting with oyle mixed with the teares of the priest that prayed for her . i know a bishoppe who by prayer dispossessed the diuell being in a youth that he neuer saw . there was one florentius here of hippo , a poore and godly oldman , who getting his liuing by mending of shooes , lost his vpper garment , and being not able to buy another , hee came to the shrine of the twenty martīres and praied aloud vnto them , to helpe him to rayments . a sort of scoffing youthes ouer-heard him , and at his departure , followed him with mockes , asking him if hee had begged fifty ( g ) halfpence of the martirs to buy him a coate withall . but he , going quietly on , spied a great fish , a new cast vp by the sea , and yet panting , which fish , by their permission that were by , hee tooke , and caried it to one carchosus a cooke a good christian , and fold it to him for . halfe pence , intending to bestowe this mony vpon woll for his wife to spinne , and make into a garment for him . the cooke cutting vp the fish , found a ring of gold in his belly , which amazing him , his conscience made him send for the poore man , and giue him the ring , saying to him : behold how the twenty martyrs haue apparelled you . when bishop proiectus brought saint steuens reliques to the towne called aquae tibilitanae , there were a many people flocked together to honour them . amongst whome there was a blinde woman , who prayed them to lead her to the bishoppe that bare the holy reliques . so the bishoppe gaue her certaine flowers which hee hadde in his hand , shee tooke them , putte them to her eyes , and presently hadde her sight restored , in so much that shee passed speedily on , before all the rest , as now not needing any more to bee guided . so bishoppe lucillus bearing the reliques of the sayd martyr , inshrined in the castle of ( b ) synice , neare to hippo , was thereby absolutely cured of a fistula where-with hee hadde bene long vexed , and was come to that passe that he euery day expected when the chyurgion should lance it : but hee was neuer troubled with it after that daie . eucherius a spanish priest , that dwelt at calame , was cured of the stone by the same reliques , which bishoppe posidius brought thether , and beeing afterwardes layd out for dead of another disease , by the helpe of the said martyr ( vnto whose shrine they brought him ) was restored vnto his former life and soundnesse . there was one martialis a great man , of good years , but a great foe to christe , who dwelt in this place . this mans daughter was a christian , and marryed vnto a christian. the father beeing very sicke was intreated by them both with praiers and teares , to become a christian , but hee vtterly and angerly refused . so the husband thought it good to go to saint steuens shrine , and there to pray the lord to send his father in law into a better minde , and to imbrace christe iesvs without further delay . for this hee prayed with great zeale and affect , with showers of teares , and stormes of religious sighes , and then departing , hee tooke some of the flowers from off the altar , and in the night laid them at his fathers head , who slept well that night , and in the morning , called in all haste for the bishoppe , who was then at hippo with me . they tolde him therefore so : hee forth-with sendes for the priestes , and when they came tolde them presently that hee beleeued , and so was immediatly baptized , to the amazement of them all . this man all the time hee liued after , hadde this saying continually in his mouth . lord iesvs receiue my spirite : these were his last wordes , though hee knew them not to bee saint steuens , for hee liued not long after . at this place also were two healed of the gowte , a cittizen and a stranger : the cittizen knewe by example what to doe to bee ridde of his payne , but the stranger hadde it reuealed vnto him . there is a place called andurus , where s. steuen hath a part of his body remaining also . a child being in the street , certaine oxen that drew a cart , growing vnruly , left the way , and ouer-run the child with the wheel , so that it lay all crushed , and past al hope of life . the mother snatched it vppe and ran to the shrine with it , where laying it downe , it recouered both life and full strength againe in an instant , beeing absolutely cured of all hurt what-soeuer . neare this place , at caspalia , dwelt a votaresse , who beeing sicke and past recouery , sent her garment to the shrine , but ere it came backe , shee was dead , yet her parents couered hir with it , which done , she presently reuiued and was as sound as euer . the like happened to one bassus , a syrian that dwelt at hippo. praying for his sicke daughter at saint steuens , and hauing her garment with him , worde came by a boy that shee was dead . but as hee was at prayer , his friendes mette the boy , ( before hee hadde beene with him ) and bad him not to tell him there , least hee went mourning through the streetes . so hee comming home , and finding all in teares , hee layd her garment vppon her , and shee presently reuiued . so like-wise ireneus his sonne , a collector , being dead , and readie to go out for buriall , one aduised to anoynt him with some of saint stephens oyle . they did so , and hee reuiued . elusinus likewise a captayne , seeing his sonne dead , tooke him and laid him vppon the shrine that is in his farme in our suburbes , where after hee had prayed a while , hee found him reuiued ? what shall i doe , my promises bindes mee to bee breefe , whereas doubtlesse many that shall read these thinges , will greeue that i haue omitted so many that are knowne both to them and mee . but i intreat their pardon that they would consider how tedious a taske it is , so that my promised respect of breuity will not allow it . for if i should but beleeue all the miracles done by the memorials of saint steuen , onely at cala●…a and hippo , it should bee a worke of many volumes , and yet not bee perfect neither ; i could not relate all , but onely such as are recorded for the knowledge of the people , for that we desire , when wee see our times produce wonders like to those of yore , that they should not be vtterly in vaine , by being lost in forgetfulnesse , and obliuion . it is not yet two yeares since the shrine was built at hippo , and although wee our s●…lues doe know many miracles done there since , that are recorded , yet are there almost seauenty volumes written of those that haue beene recorded since that time to this . but at calama , the shrine is more ancient , the miracles more often , and the bookes farre more in number . at vzali also , neare vtica haue many miracles beene wrought by the power of the said martyr , where bishoppe e●…dius erected his memoriall , long before this of ours . but there they didde not vse to record them , though it may bee they haue begunne such a custome of late . for when wee were there , wee aduised petronia ( a noble woman who was cured of an olde disease which all the physitians had giuen ouer ) to haue the order of her miraculous cure drawne in a booke ( as the bishoppe of that place liked ) and that it might bee read vnto the people : and she did accordingly . wherin was one strange passage , which i cannot omit , though my time will hardly allow me to relate it . a certaine iew hadde aduised her to take a ring , with a stone sette in it that is found ( i ) in the reines of an oxe , and sow it in a girdle of haire which shee must weare vppon her skinne , vnder all her other rayments . this girdle shee hadde on , when shee sette forth to come to the martyrs shrine , but hauing left carthage before , and dwelling at a house of her owne by the riuer ( k ) bagrada , as shee rose to go on the rest of her iourney , shee spied the ring lye at her feete : whereat wondering , shee felt for her girdle , and finding it tyed , as shee hadde bound it , shee imagined that the ring was broken , and so worne out : but finding it whole , then shee tooke this as a good presage of her future recouery , and loofing her girdle , cast both it and the ring into the riuer . now they that will not beleeue that iesvs christe was borne without interruption of the virginall partes , nor passed into his apostles when the dores were shutte , neyther will they beleeue this . but when they examine it , and finde it true , then let them beleeue the other . the woman is of noble birth , nobly married , and dwelleth at carthage ▪ so great a citty , so great a person in the citty cannot lye vnknowne to any that are inquisitiue . and the martyr by whose prayer shee was cured beleeued in him that was borne of an eternall virgin , and entred to his disciples when the doores were shutte : and lastly ( where-vnto all hath reference ) who ascended into heauen in the flesh , wherein hee rose againe from death : for which faith this martyr lost his life . so that wee see there are miracles at this day , wrought by god , with what meanes hee liketh best who wrought them of yore : but they are not so famous , nor fastned in the memory by often reading , that they might not bee forgotten . for although wee haue gotten a good custome of late , to read the relations of such as these miracles are wrought vpon , vnto the people , yet perhaps they are read but once , which they that are present doe heare , but no one else : nor doe they that heare them , keepe them long in remembrance , nor will any of them take the paines to relate them to those that haue not heard them . wee had one miracle wrought amongst vs , so famous , and so worthy , that i thinke not one of hippon but saw it , or knoweth it , and not one that knoweth it that can euer forget it . there were seauen brethren , and three sisters ( borne all of one couple in ( l ) caesarea , a citty of cappadocia ) their parents were noble ; their father being newly dead , and they giuing their mother some cause of anger , shee laide an heauy ( m ) curse vpon them all , which was so seconded by gods iudgement , that they were all taken with an horrible trembling of all their whole bodies : which ougly sight they them-selues loathing that their country-men should behold , became vagrant through most parts of the romaine empire . two of them , paul and palladia came to vs , beeing notified by their miseries in many other places . they came some sifteene dayes before easter , and euery day they visited saint steuens shrine , humbly beseeching goo at length to haue mercy vpon them , and to restore them their former health . where-so-euer they went , they drew the eyes of all men vpon them , and some that knew how they came so plagued , told it vnto others , that all might know it . now was easter day come , and many were come to church in the morning , amongst whome this paul was one , and had gotten him to the barres that enclosed saint steuens reliques , and there was praying , hauing holde of the barres : presently hee fell flatte downe , and laye as if hee had slept , but trembled not as hee had vsed to doe before , euer in his sleepe . the people were all amazed , some feared , some pittied him , some would haue raised him , and other some say nay , rather expect the euent : presently hee started vp , and rose as sound a man as euer hee was borne . with that , all the church resounded againe , with lowde acclamations and praises to god. and then they came flocking to mee , who was about to come forth to them , euery one telling mee this strange and miraculous euent . i reioyced , and thanked god within my selfe : presently enters the young man , and falleth downe at my knees , i tooke him vp , and kissed him , so foorth wee went vnto the people , who filled the church , and did nothing but crye , god bee thanked , god bee praysed . euery mouth vttered this : i saluted them , and then the crye redoubled . at length , silence beeing made , the scriptures were read , and when it was sermon time , i made onely a briefe exhortation to them , according to the time , and that present ioy . for in so great a worke of god , i did leaue them to thinke of it them-selues , rather then to giue eare to others . the young man dined with vs , and related the whole story of his mother and brethrens misery . the next day , after my sermon , i told the people that to morrow they should heare the whole order of this miracle read vnto them : which i dooing , made the young-man and his sister stand both vpon the steps that go vp into the chancell , ( wherein i had a place aloft , to speake from thence to the people ) that the congregation might see them both . so they all viewed them , the brother standing sound and firme , and the sister trembling euery ioynt of her . and they that saw not him , might know gods mercy shewen to him by seeing his sister , and discerne both what to giue thankes for in him , and what to pray for in her . the relation being read , i willed them to depart out of the peoples sight , and began to dispute of the cause of this , when as suddenly there arose another acclamation from about the shrine . they that hearkned vnto mee , left mee , and drew thether , for the maide when shee departed from the steps , went thether to pray , and assoone as shee touched the grate , shee was so wrapt as he was , and so restored to the perfect vse of all her limmes . so while i was asking the reason of this noyse , the people brings her vnto the quire to mee , beeing now fully as sound as her brother . and then arose such an exultation , that one would haue thought it should neuer haue end . and the maide was brought thether where shee had stood before . then the people reioyced that shee was like her brother now , as had lamented that shee was vnlike him before , seeing that the will of the almighty had preuented their intents to pray for her . this their ioy was so lowdlie expressed , that it was able to strike the strongest eare with stupor . and what was in ther hearts that reioyced thus , but the faith of christ , for which saint steuen shed his bloud . l. vives . protasius ( a ) and geruase ] sonnes to vitalis , a gentleman of rome , and a martyr , and valeria his wife . fredericke the first translated their bodyes from millaine to brisach in germany . ( b ) ambrose ] that famous father of the church , and bishop of millaine . ( c ) ammonius ] not that famous platonist , origens maister . ( d ) uncurable ] yet galen and auicen ▪ teach the cure : marry it must not then bee at the fulnesse of the maleuolence , for then it cannot bee rooted out . celsus reckons three kindes of canckers . first cacoethes , with a ●…all rooted vlcer , swelling the parts adioyning : the second , with no vlcer at all : the third is called thymius , arising from melancholy burnt by choller . ( e ) at easter next ] it was a custome as then , betweene easter and whitsontide to baptise persons of discretion , and such as required it . there are many additions in this chapter ( i make no question ) foysted in by such as make a practise of deprauing authors of authoritie : ●…ome i will cut off , and other some i will but touch at . ( f ) curubis ] a free towne in africa , neere to mercury his promontory , beyond carthage . plin. lib. . ptolom . ( g ) halfe-pence ] the latine word is phollis , which is either a weight , conteining three hundred & twelue pound , and sixe ounces , or it is a kind of tribute , or ( when it is vsed in the masculine gender , as it is here ) it is the same that obolus is with vs , an half-peny . alciat . hesich de temp . diuis . l. . suidas , &c. ( h ) since ] it may be put for thirissa , a place which ptolomy placeth nere hippo diarrhytus , the same y● pliny corruptly calleth ticisa , and tirisa . lib. . or perhaps it is sitisa , for there were such a people in mauritania caesariensis . ( i ) found in the reines ] of this i neuer read . pliny ( lib. . ) saith there is a little one in the head of an oxe , which hee casieth out when hee feareth death , and that ( if one can get it ) it is wonderfull good to further the growth of the teeth , beeing worne about ones neck . but i see no reason why a stone should not grow in an oxes kidney sooner then in a mans . his heat is more , his bloud and humours farre groser . ( k ) bagrada ] it riseth out of mapsar , a mountaine of lybia the farther , and passing through affrick , falleth into our sea at vtica . strabo . ( l ) caesarea , a citty of cappadocia ] cappadocia is a part of asia minor , bounded on the weast with galatia and paphlagonia , on the east with armenia the lesse , and on the north with the euxine sea , it hath the name from the riuer that passeth betweene it and galatia . for it was before called leuco syria , white syria , in respect of that syria by mount taurus , whose people are of swarty and sunne-burnt complexions , strabo . they were called syrians of syrus , sonne to apollo , and sinope , who gaue the name also to sinope where diogenes the cynike was borne . herodot . plutarch . now amongst the other citties of cappadocia , there was diocaesarea , neocaesarea , vpon the riuer lycus , and caesarea by mount aegeus : as witnesseth pliny , solinus , ptolomy , and ammianus . this towne ( saith sextus rufus ) was called caesarea , in honor of augustus caesar. but eusebius saith that tiberius , hauing expelled archelaus , gaue it this name , whereas it was called mazaca before , as the forenamed authors do affirme . perhaps he did so in memory of his father augustus . this mazaca was called the mother of the cappadocian citties . solinus , martianus capella . strabo saith it was called eusebia , and maketh it the metropolitane citty of cappadocia . there were excellent horses bred in this liberty , as claudian saith . and basil , that great father , was borne in this towne . ( m ) an heauy curse ] children ought euer to auoide their parents curses , as ominous , and confirmed by many horrible examples . ( n ) chancell ] the text calleth it exedra , which signifieth a place full of seates , such as the ancient philosophers disputed in . vitru . lib. . but i wonder much that uitruuius saith there were none in italy , when as tully saith that crassus the orator , and cotta the arch-flamine had such , belonging to their houses . but those in churches , wee doe vsually call the quier , or chancell , as augustine vseth the word here : and such the monkes , and chanons haue in their cloysters . budaeus in pandectas . that all the myracles done by the martyrs in the name of christ , were onely confirmations of that faith , whereby the martyrs beleeued in christ . chap. . and what doth all this multitude of miracles , but confirme that faith which holdeth that christ rose againe in the flesh , and so ascended into heauen ? for the martyrs were all but martyrs , that is , witnesses of this ; and for this , they suffered the malice of the cruell world , which they neuer resisted , but subdued by sufferance . for this faith they dyed , obtaining this of him for whom they dyed . for this , their pacience made the way for the power of these so powerfull miracles to follow . for if this resurrection had not beene past , in christ , or had not beene to come , as christ promised , as well as those prophets that promised christ ; how commeth it that the martyrs that dyed for this beleefe should haue the power to worke such wonders ? for whether god him-selfe , ( who being eternall can effect things temporall by such wondrous meanes ) hath wrought these things of himselfe , or by his ministers , or by the soules of the martyrs , as if hee wrought by liuing men , or by his angels ouer whome hee hath an inuisible , vnchangeable , and meerely intellectuall command , ( so that those things which the martyrs are said to doe , bee onely wrought by their prayers , and not by their powers ) : bee they effected by this meanes , or by that ; they doe neuer-the-lesse in euery perticuler , tend onely to confirme that faith which professeth the resurrection of the flesh vnto all eternity . how much honor the martyrs deserue in obtayning miracles for the worship of the true god ; in respect of the deuills , whose workes tend all to make men thinke that they are gods. chap. . bvt it may be , here they will say , that they gods haue also wrought wonders : very well , they must come now to compare their deities with our dead men . will they say ( thinke you ) that they haue gods that haue beene men , such as romulus , hercules , &c. well , but wee make no gods of our martyrs , the martyrs and wee haue both but one god , and no more . but the miracles that the pagans ascribe vnto their idolds , are no way comparable to the wonders wrought by our martyrs . but as moyses ouer-threw the enchanters of pharao , so do our martyrs ouer-throw their deuills , who wrought those wonders out of their owne pride , onely to gaine the reputation of gods. but our martyrs ( or rather god him-selfe through their prayers ) wrought vnto another end , onely to confirme that faith which excludeth multitude of gods , and beleeueth but in one . the pagans built temples to those deuills , ordeining priests and sacrifices for them , as for gods. but we build our martyrs no temples , but onely erect them monuments , as in memory of men departed , whose spirits are at rest in god. wee erect no altars to sacrifice to them , we offer onely to him who is both their god and ours , at which offring those conquerors of the world as men of god , haue each one his peculiar commemoration , but no inuocation at all . for the sacrifice is offred vnto cod , though it be in memory of them , and he that offreth it , is a priest of the lord , and not of theirs , and the offring is the body of the lord , which is not offred vnto them , because they are that body them-selues . whose miracles shall wee then beleeue ? theirs that would be accompted for gods by those to whom they shew them ; or theirs which tend all to confirme our beleefe in one god , which is christ ? those that would haue their filthiest acts held sacred , or those that will not haue their very vertues held sacred in respect of their owne glories , but referred vnto his glory , who hath imparted such goodnesse vnto them ? let vs beleeue them that doe both worke miracles , and teach the truth : for this latter gaue them power to performe the former . a chiefe point of which truth is this . christ rose againe in the flesh , and shewed the immortality of the resurrection in his owne body , which hee promised vnto vs in the end of this world , or in the beginning of the next . against the platonists that oppose the eleuation of the body vp to heauen , by arguments of elementary ponderosity . chap. . against this promise do many ( whose thoughts god knoweth to be vaine ) make oppositiō out of the nature of elements : plato ( their mr. ) teaching them that the two most contrary bodies of the world are combined by other two meanes : that is , by ayre , and water . therefore ( say they ) earth being lowest , water next , then ayre , and then the heauen , earth cannot possibly bee contained in heauen ▪ euery element hauing his peculiar poise , and tending naturally to his proper place . see with what vaine , weake , and weightlesse arguments mans infirmity opposeth gods omnipotency ! why then are there so many earthly bodies in the ayre ▪ ayre being the third element from earth ? cannot he that gaue birds ( that are earthly bodyes ) fethers , of power to sustaine them in the ayre , giue the like power to glorified and immortall bodies , to possesse the heauen ? againe , if this reason of theirs were true , all that cannot flie , should liue vnder the earth , as fishes doe in the water . why then doe not the earthly creatures liue in the water , which is the next element vnto earth , but in the ayre , which is the third ? and seeing they belong to the earth , why doth the next element aboue the earth presently choake them , and drowne them , and the third feed and nourish them ? are the elements out of order here now , or are their arguments out of reason ? i will not stand heere to make a rehearsall of what i spake in the thirteene booke , of many terrene substances of great weight , as lead , iron , &c. which not-with-standing may haue such a forme giuen it , that it will swimme , and support it selfe vpon the water . and cannot god almighty giue the body of man such a forme like-wise that it may ascend , and support it selfe in heauen ? let them stick to their method of elements ( which is all their trust ) yet can they not tell what to say to my former assertion . for earth is the lowest element , and then water and ayre successiuely , and heauen the fourth and highest , but the soule is a fifth essence aboue them all . aristotle calleth it a fifth ( a ) body , and plato saith it is vtterly incorporeall . if it were the fift in order , then were it aboue the rest : but being incorporeall , it is much more aboue all substances corporeall . what doth it then in a lumpe of earth , it being the most subtile , and this the most grosse essence ? it being the most actiue , and this the most vnweeldy ! cannot the excellencie of it haue power to lift vp this ? hath the nature of the body power to draw downe a soule from heauen , and shall not the soule haue power to carry the body thether whence it came it selfe ? and now if we should examine the miracles which they parallell with those of our martyrs , wee should finde proofes against themselues out of their owne relations . one of their greatest ones is that which varro reports of a vestall votaresse , who being suspected of whoredome , filled a siue with the water of tiber and carried it vnto her iudges , with-out spilling a drop . who was it that kept the water in the siue , so that not one droppe passed through those thousand holes ? some god , or some diuell , they must needs say . well , if hee were a god , is hee greater then hee that made the world ? if then an inferiour god , angell , or deuill had this power to dispose thus of an heauie element , that the very nature of it seemed altered ; cannot then the almighty maker of the whole world , take away the ponderosity of earth , and giue the quickned body an hability to dwell in the same place that the quickning spirit shall elect ? and where-as they place the ayre betweene the fire aboue , and the water beneath , how commeth it that wee often-times finde it betweene water and water , or betweene water and earth ; for what will they make of those watry clowds , betweene which and the sea , the ayre hath an ordinary passage ? what order of the elements doth appoint , that those flouds of raine that fall vpon the earth below the ayre , should first hang in the clowds aboue the ayre ? and why is ayre in the midst betweene the heauen , and the earth , if it were ( as they say ) to haue the place betweene the heauens and the waters , as water is betweene it and the earth ? and lastly , if the elements bee so disposed as that the two meanes , ayre and water , doe combine the two extreames , fire and earth , heauen being in the highest place , and earth in the lowest , as the worlds foundation , and therefore ( say they ) impossible to bee in heauen ; what doe wee then with fire here vpon earth ? for if this order of theirs bee kept inuiolate , then , as earth cannot haue any place in fire , no more should fire haue any in earth : as that which is lowest cannot haue residence aloft , no more should that which is aloft haue residence below . but we see this order renuersed : we haue fire both on the earth , and in the earth : the mountaine tops giue it vp in aboundance , nay more , wee see that fire is produced out of earth●… , namely of wood , and stones , and what are these but earthly bodyes ? yea but the elementary fire ( say they ) is pure , hurtlesse , quiet , and eternall : and this of ours , turbulent , smoakie , corrupting , and corruptible . yet doth it not corrupt nor hurt the hills where-in it burneth perpetually , nor the hollowes within ground , where it worketh most powerfully . it is not like the other indeed , but adapted vnto the conuenient vse of man. but why then may we not beleeue that the nature of a corruptible body may bee made incorruptible , and fitte for heauen , as well as we see the elementary fire made corruptible , and fitte for vs ? so that these arguments drawne from the sight and qualities of the elements , can no way diminish the power that almighty god hath , to make mans body of a quality fitte and able to inhabite the heauens . l. vives . a fifth ( a ) body ] but aristotle frees the soule from all corporeall beeing , as you may read de anima , lib. . disputing against democritus , empedocles , alcm●…on , plato and xenocrates . but indeed , plato teaching that the soule was composed of celestiall fire taken from the starres , and with-all , that the starres were composed of the elementary bodies , made aristotle thinke ( else-where ) that it was of an elementary nature as well as the starres whence it was taken . but in this hee mistooke him-selfe and miss-vnderstood his maister . but indeed saint augustine in this place taketh the opinion of aristotle from tully ( for aristotles bookes were rare , and vntranslated as then ) who saith that hee held their soule to bee quintam naturam , which saint augustine calleth quintum corpus , a fifth body , seuerall from the elementary compounds . but indeede it is a question whether aristotle hold the soule to bee corporeall or no , hee is obscure on both sides , though his followers ●…old that it is absolutely incorporeall , as wee hold generally at this day . and tullyes words were cause both of saint augustines miss-prision , and like-wise set almost all the grecians both of this age and the last , against him-selfe , for calling the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas they say aristotle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , habitio perfecta , and not motio pere●…nis , as tullyes word implieth . but alas , why should tully be so baited for so small an error ? o let vs bee ashamed to vpbraide the father of latine eloquence with any misprision , for his errors are generally more learned then our labours ! against the infidels calumnies , cast out in scorne of the christians beleefe of the resurrection . chap. . bvt in their scrupulous inquiries , touching this point , they come against vs with such scoffes as these : whether shall the ab-ortiue births haue any part in the resurrection ? and seeing the lord saith , there shall no●… one haire of your headperish , whether shall all men bee of one stature and bignesse or no ? if they bee , how shall the ab-ortiues ( if they rise againe ) haue that at the resurrection which they wanted at the first ? or if they doe not rise againe because they were neuer borne , but cast out , wee may make the same doubt of infants , where shall they haue that bignesse of body which they wanted when they died ? for they you know are capable of regeneration , and therefore must haue their part in the resurrection . and then these pagans aske vs , of what height and quantity shall mens bodies be then ? if they bee as tall as euer was any man then both little and many great ones shall want that which they wanted here on earth , and whence shall they haue it ? but if it bee true that saint paul saith , th●…t wee shall meete vnto the measure of the age of the fulnesse of christ , and againe if that place , hee predestinated [ them ] to bee made like to the image of his sonne , imply that all the members of christs kingdome shal be like him in shape and stature , then must many men ( say they ) forgoe part of the stature which they had vpon earth . and then where is that great protection of euery haire , if there bee such a diminution made of the stature and body . besides , wee make a question ( say they ) whether man shall arise withall the haire that euer the barber cut from his head . if hee doe , who will not loath such an ougly sight ? for so likewise must it follow that hee haue on all the parings of his nayles . and where is then that comelinesse , which ought in that immortality to bee so farre exceeding that of this world , while man is in corruption ? but if hee doe not rise with all his haire , then it is lost , and where is your scriptures then ? thus they proceed vnto fatnesse and leannesse . if all bee a like ( say they ) then one shall bee fatte and another leane . so that some must loose flesh , and some must gaine : some must haue what they wanted and some must leaue what they had . besides , as touching the putrefaction , and dissolution of mens bodies , part going into dust , part into ayre , part into fire , part into the guttes of beasts and birds ; part are drowned and dissolued into water , these accidents trouble them much , and make them thinke that such bodies , can neuer gather to flesh againe . then passe they to deformities , as monstrous births , misse-shapen members , scarres and such like ; inquiring with scoffes what formes these shall haue in the resurrection . for if wee say they shall bee all taken away , then they come vpon vs with our doctrine that christ arose with his woundes vpon him still . but their most difficult question of all , is , whose flesh shall that mans bee in the resurrection , which is eaten by another man through compulsion of hunger ? for it is turned into his flesh that eateth it , and filleth the parts that famine had made hollow , and leane . whether therefore , shall hee haue it againe that ought it at first , or hee that eate it and so ought it afterwards ? these doubts are put vnto our resolutions by the scorners of our faith in the resurrection , and they themselues doe either estate mens soules for euer in a state neuer certaine , but now wretched , and now blessed ( as plato doth ) or else with porphyry they affirme that these reuolutions doe tosse the soule along time , but notwithstanding haue a finall end at last , leauing the spirit at rest , but beeing vtterly separated from the body for euer . whether ab-ortiues , belong not to the resurrection , if they belong to the dead . chap. . to all which obiections of theirs , i meane by gods helpe to answere , and first , as touching ab-ortiues , which die after they are quick in the mothers wombe , that such shall rise againe , i dare neither affirme nor deny . yet , if they bee reckned amongst the dead , i see no reason to exclude them from the resurrection . for either all the dead shall not rise againe , and the soules that had no bodies , sauing in the mothers wombe , shall continue bodilesse for euer : or else all soules shall haue their bodies againe , and consequently they whose bodies perished before the time of perfection . which soeuer of these two , be receiued for truth , that which we will now ( by and by ) affirme concerning infants is to be vnderstood of ab-ortiues also , if they haue any part in the resurrection . whether infants shall rise againe in the stature that they died in . chap. . now as touching infants , i say they shall not rise againe with that littlenesse of bodie in which they died : the sudden and strange power of god shall giue them a stature of full growth . for our sauiours words , there shall not one heire of our heads perish , doe onely promise them all that they had before , not excluding an addition of what they had not before . the infant wanted the perfection of his bodies quantity ( as euery ( a ) perfect infant wanteth ) that is , it was not come to the full height and bignesse , which all are borne to haue , and haue at their birth , potentially ( not actually ) as all the members of man are potentially in the generatiue sperme , though the child may want some of them ( as namely the teeth ) when it is borne . in which hability of substance , that which is not apparant vntill afterwards , lieth ( as one would say ) wound vppe before , from the first originall of the sayd substance . and in this hability , or possibility , the infant may bee sayd to bee tall , or low already , because hee shall prooue such hereafter . which may secure vs from all losse of body or part of body in the resurrection : for if wee should be made all a like , neuer so tall , or giantlike , yet such as were reduced from a taller stature vnto that , should loose no part of their bodie : for christ hath sayd they should not loose an haire . and as for the meanes of addition , how can that wondrous worke-man of the world want fit substance to ad where he thinketh good ? l. vives . euery ( a ) perfect infant ] euery thing hath a set quantity which it cannot exceed , and hath a power to attaine to it , from the generatiue causes whereof the thing it selfe is produced : by which power , if it be not hindered , it dilateth it selfe gradually in time ▪ till it come to the fulnesse , where it either resteth , or declineth againe as it grew vppe . this manner of augmentation proceedeth from the qualities that nature hath infused into euery thing , and neither from matter nor forme . whether all of the resurrection shal be of the stature of christ. chap. . bvt christ himselfe arose in the same stature wherein hee died : nor may wee say that at the resurrection hee shall put on any other height or quantity , then that wherein he appeared vnto his disciples after hee was risen againe , or become as tall as any man euer was . now if wee say that all shall bee made equall vnto his stature , then must many that were taller , loose part of their bodies against the expresse wordes of christ . euery one therefore shall arise in that stature which hee either had at his full mans state , or should haue had , if hee had not died before . as for saint pauls words of the measure of the fulnesse of christ , they either imply that all his members as then beeing ioyned with him their head , should make vp the times consummation , or if they tend to the resurrection , the meaning is that all should arise neither younger , nor elder , but iust of that age whereat christ himself suffered and rose againe . for the learned authors of this world say that about thirty yeares , man is in his full state , and from that time , hee declineth to an age of more grauity and decay : wherefore the apostle saith not , vnto the measure of the body , nor vnto the measure of the stature , but , vnto the measure of the age of the fulnesse of christ . [ what is meant by the conformation of the saints vnto the image of the sonne of god. chap. . and whereas he saith that the predestinate shal be made like to the image of the sonne of god , this may be vnderstood of the inward man ; for he saith else-where , fashion not your selues like vnto this world , but bee yee changed by the renewing of your minde . so then , when wee are changed from being like the world , wee are made like vnto the image of the sonne of god. besides , wee may take it thus , that as hee was made like vs in mortality , so wee should bee made like him in immortality , and thus it is pertinent to the resurrection . but if that it concerne the forme of our rysing againe , then it speaketh ( as the other place doth ) onely of the age of our bodies , not of their quantities . wherefore all men shall arise in the stature that they either were of , or should haue beene of in their fulnesse of mans state : although indeed it is no matter what bodies they haue , of old men or of infants , the soule and bodie beeing both absolute and without all infirmity . so that if any one say that euery man shall rise againe in the same stature wherein hee died , it is not an opinion that requireth much opposition . whether that women shall retaine their proper sexe in the resurrection chap. . there are some , who out of these words of saint paul , till wee all meete together in the vnity of faith and knowledge of the sonne of god , vnto a perfect man and vnto the measure of the age of the fulnesse of iesvs christ , would proue that no woman shall retaine her sexe in the resurrection , but all shall become men : for god ( say they ) made man onely of earth , and woman of man. but i am rather of their minde that hold a resurrection in both sexes . for there shall be none of that lust , which caused mans confusion . for our first parents before their fall , were both naked , and were not ashamed . so at the later day , the sinne shal be taken away , and yet nature still preserued . the sexe in woman is no corruption , it is naturall , and as then shal be free both from child-birth , nor shall the female parts be any more powerfull to stirre vp the lusts of the beholders ( for all lust shall then be extinguished ) but praise and glory shal be bee giuen to god for creating what was not , and for freeing that from corruption which hee had created . for , in the beginning when a rib was taken from adam being a sleepe , to make e●…e , this was a plaine prophecy ( a ) of christ and the church . adams sleepe was christs death , from whose side beeing opened with a speare as hee hung vpon the crosse , came bloud and water , the two sacraments whereby the church is built vp . for the word of the text is not formauit , nor finxit , but aedific●…it eam in mulierem hee built her vppe into a woman . so the apostle calleth the church , the aedification of the body of christ . the ●…man therefore was gods creature as well as man : but made of man , ( b ) for vnity sake . and in the manner thereof was a plaine figure of christ and his church . hee therefore that made both sexes will raise them both to life . and iesvs himselfe , beeing questioned by the sadduces , that deny the resurrection , which of the seauen bretheren should haue her to wife at the resurrection whom they had all had before , answered them saying , yee are deceiued , not knowing the scriptures nor the power of god. and whereas he might haue sayd ( if it had beene so ) shee whom you inquire of shal be a man at that day , and not a woman , he sayd no such matter , but onely this , in the resurrection they neither marry wiues nor wiues , are bestowed in marriage , but are as the angells of god in heauen . that is , they are like them in felicity , not in flesh : nor in their resurrection , which the angells need not , because they cannot die . so that christ doth not deny that there shal be women at the resurrection , but onely mariage : whereas if there should haue beene none of the female sexe , hee might haue answered the sadduces more easily by sauing so : but hee affirmed that there should bee both sexes , in these wordes ; they neither marry wiues , that is , men doe not , nor wiues are bestowed in marriage , that is , women are not . so that there shal be there both such as vse to marry , and such as vse to be married here in this world . l. vives . prophecy ( a ) of christ ] ephes. . ( b ) for vnity sake ] that their concord might bee the more , the one knowing that hee brought forth the other , and the other that she came of him . so should man and wife thinke themselues but one thing , nothing should diuide them , and this is the preseruation of peace in their family . of christ , the perfect man , and the church , his body , and fulnesse . chap. . now touching saint pauls words , till wee all meete together &c. vnto a perfect man , were to obserue the circumstances of the whole speech , which is this . hee that descended ▪ is euen the same that ascended , farre aboue all heauens that hee might fill all things . hee therefore gaue some to bee apostles , and some prophets , and some euangelists , and some pastors and teachers , for the gathering together of the saints , and for the worke of their ministery and for the edification of the body of christ , till we all meete together in the vnity of faith and knowledge of the sonne of god , vnto a perfect man and vnto the measure of the age of the fulnesse of christ : that we may hence-forth bee no more childeren , wauering and caried about with euery winde of doctrine , by the deceipt of men , and with craftinesse , whereby they lie in waite to deceiue . but let vs follow the truth in loue , and in althings growe vppe into him , which is the head , that is , christ , by whome all the bodie beeing coupled and knit together by euery ioynt , for the furniture thereof according to the effectuall power which is in the measure of euery part , receiueth increase of the body vnto the edifying of it selfe in loue . behold heere the perfect man , head and bodie , consisting of all members ; which shal be complete in due time . but as yet the bodie increaseth daily in members , as the church enlargeth , to which it is sayd , yee are the bodie of christ , and members for your part : and againe ; for his bodies sake , which is the church : and in another place : for wee beeing many , are one bread , and one body . of the edification whereof you heare what saint paul saith heere : for the gathering together of the saints , and for the worke of the ministery , and for the edification of the bodie of christ . and then hee addeth that which all this concerneth : till wee all meete together &c. vnto the measure of the age of the fulnesse of christ. which measure , vnto what bodie it pertaineth , hee sheweth , saying , let vs in all things growe vppe into him which is the head , that is christ , by whome all the bodie &c. so that both the measure of the whole bodie , and of each part therein , is this measure of fulnesse whereof the apostle speaketh here , and also else-where , saying of christ , hee hath giuen him to bee the head ouer all the church which is his bodie , his fulnesse , who filleth all in all . but if this belong to the forme of the resurrection , why may wee not imagine woman to be included by man , as in that place , blessed is the man that feareth the lord , giueh the same blessing also to such women as feare him . that our bodies in the resurrection shall haue no imperfection at all , whatsoeuer they haue had during this life , but shall be perfect both in quantity and quality . chap. . now what shall i say concerning mans haire , and nayles ? vnderstand but that then no part of body shall perish , yet so as no deformity shall abide , and it includeth , that such parts as doe procure those deformities shal be resident only in the whole lumpe , not vpon any part where they may offend the eye . as for example , make a pot of clay ; marre it , and make it againe : it is not necessary that the clay which was in the handle before should bee in the handle now againe , and so of the bottome and the parts : sufficeth that it is the same clay it was before . wherefore the cut haire , and nayles , shall not returne to deforme their places , yet shall they not perrish ( if they returne ) but haue their congruent places in the same flesh from whence they had their beeing . although that our sauiours words may rather bee vnderstood of the number of our haires , then the length , wherevpon hee saith else-where , all the haires of your head are numbered . i say not this to imply that any essentiall part of the body shall perish , but that which ariseth out of deformity , and sheweth the wretched estate of mortality , shall so returne that the substance shall bee there , and the deformity gone . for if a statuary hauing for some purpose made a deformed statue , can mold , or cast it new and comely , with the same substance of matter , and yet without all the former miss-shapednesse ; neither cutting away any of the exorbitant parts that deformed the whole , no●… vsing any other meanes but onely the new casting of his mettall , or molding of his matter ; what shall wee thinke of the almighty molder of the whole world ? cannot hee then take away mens deformities of body , common or extraordinary ( beeing onely notes of our present misery , and farre excluded from our future blisse ) as well as a common statuary can reforme a mis-shapen statue of stone , wood , clay or mettall ? wherefore the fatte , or the leane neede neuer feare to bee such hereafter , as if they could choose , they would not be now . for all bodily beauty , ( a ) is a good congruence in the members , ioyned with a pleasing collour . and where that is not , there is euer-more dislike , either by reason of superfluity , or defect . wherefore there shal be no cause of dislike through incongruence of parts , where the deformed ones are reformed , the defects supplied , and the excesses fitly proportioned . and for collour , how glorious will it bee ! the iust shall shine as the sunne in the kingdome of their father . and this lustre was rather hidden from the apostles eyes at christs resurrection , then wanting in his bodie . for mans weake eyes could not haue endured it , and christ was rather to make them to know him then to shew them his glory , as hee manifested by letting them touch his woundes , by eating , and drinking with them , which hee did not for any neede of meate or sustenance , but because hee had power to doe it . and when a things is present thus , and not seene , with other things that are present and seene ( as this glory was , vnseene , beeing with his person , which was seene ) this in greeke , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latines translate it in genesis , caecitas , blindnesse . the sodomites were smitten with it , when they sought lots dore , and could not finde it . but if it had beene direct blindnesse , they would rather haue sought for guides to lead them home , then for this dore which they could not finde . l. vives . beauty ( a ) is ] so sayth tully tuse . quest . . who maketh beauty of two sorts : one , wherein dignity excelleth , another wherein comelinesse . aristotle giueth euery part of mans life a seuerall beauty . 〈◊〉 . . that euery mans body , how euer dispersed here , shall bee restored him , perfect , at the resurrection . chap. . ovr loue vnto the martyrs is of that nature that wee desire to behold the scarres of their wounds ( borne for the name of christ ) euen in their glorification , and perhaps so wee shall . for they will not deforme , but grace them as then , and giue out a lustre of their vertue , not bodily , albeit in the body . but if any of them lost any member for his sauiour , surely hee shall not want that in the resurrection , for vnto such was it sayd , not an haire of your heads shall perish . but if christs pleasure bee to make their scarres apparant in the world to come , then shall those members also that were cut off haue visible markes in the place whence they were cut , and where they are reioyned , for although all their miserable hurts shall not bee their visible , yet their shal be some , which neuerthelesse shal be no more called hurts , but honours . and farre bee it from vs to thinke ( a ) gods power insufficient to recollect and vnite euery atome of the bodie , were it burnt , or torne by beasts , or fallen to dust , or dissolued into moysture , or exhaled into ayre . god forbid that any corner of nature ( though it may bee vnknowne to vs ) should lie hid from the eye and power of the almighty . ( b ) tully ( their great author ) going about to define god , as well as hee could ; affirmed him to bee . mens soluta & libera , secreta ab omni concretione mortali , omnia sentiens & mouens ispaque motu predita sempiterno . a free and vnbounded intellect , separate from all mortall composition , moouing and knowing althings and moouing eternally in himselfe . this hee found in the great philosophers . now then to come vp to them , what can lie hid from him that knoweth all ? what can avoide his power that mooueth all ? and now may wee answere the doubt that seemeth most difficult : that is , whose flesh shall that mans bee at the resurrection , which another man eateth ? ●…c ) ancient stories , and late experience haue lamentably enformed vs , that this hath often come to passe that one man hath eaten another : in which case none will say that all the flesh went quite through the body , and none was turned into nutriment : the meager places becomming by this onely meate , more full and fleshy doe prooue the contarry . now then my premises shall serue to resolue this ambiguity . the flesh of the famished man that hunger consumed , is exhaled into ayre , and thence ( as wee sayd before ) the creator can fetch it againe . this flesh therefore of the man that was eaten , shall returne to the first owner , of whome the famished man doth but as it were borrow it , and so must repay it againe . and that of his owne which famine dried vppe into ayre , shal be recollected , and restored into some conuenient place of his body , which were it so consumed that no part thereof remained in nature , yet god could fetch it againe at an instant , and when hee would himselfe . but seeing that the verie heires of our head are secured vs , it were absurd to imagine that famine shold haue the power to depriue vs of so much of our flesh . these things beeing duely considered , this is the summe of all , that in the resurrection euery man shall arise with the same bodie that hee had , or should haue had in his fullest growth , in all comelinesse , and without deformity of any the least member . to preserue with comelinesse , if some what bee taken from any vnshapely part , and decently disposed of amongst the rest ( that it bee not lost , and withall , that the congruence bee obserued ) wee may without absurdity beleeue that there may be some addition vnto the stature of the bodie ; the inconuenience that was visible in one part , beeing inuisibly distributed ( and so annihilated ) amongst the rest . if any one avow precisely that euery man shall arise in the proper stature of his growth which hee had when hee died , wee doe not oppose it , so that hee grant vnto an vtter abolishing of all deformity , dulnesse and corruptibility of the sayd forme and stature , as things that bee●…it not that kingdome , wherein the sonnes of promise shal be ●…uall to the angells of god , if not in their bodies , nor ages , yet in absolut●… perfection and beatitude . l. vives . to thinke ( a ) gods power ] the gouernor of a family ( if hee bee wise and diligent ) knowes at an instant where to fetch any thinke in his house , be his roomes neuer so large , and many ; and shall we thinke that god cannot doe the like in the world , vnto whose wisdome it is but a very casket ? ( b ) tully ] tusc. quaest . lib. . ( c ) ancient stories ] many cities in straite sieges haue beene driuen to this . there is also a people , called anthropophagi , or caniballs , that liue vpon mans flesh . what new and spirituall bodies shal be giuen vnto the saints . chap. . every part therefore of the bodies , peryshing either in death , or after it , in the graue , or wheresoeuer , shal be restored , renewed , and of a naturall , and corruptible bodie , it shall become immortall , spirituall and incorruptible . bee it all made into pouder , and dust , by chance , or cruelty , or dissolued into ayre , or water , so that no part remaine vndispersed , yet shall it not , yet can it not , bee kept hidden from the omnipotency of the creator , who will not haue one haire of the head to perish . thus shall the spirituall flesh become subiect to the spirit , yet shall it bee flesh still , as the carnall spirit before was subiect to the flesh , and yet a spirit still . a proofe of which , wee haue in the deformity of our penall estate . for they were carnall in respect of the spirit indeede , ( not meerely of the flesh ) to whom saint paul sayd , i could not speake vnto you as vnto spirituall men , but as vnto carnall . so man in this life is called spirituall , though hee bee carnall still , and haue a lawe in his members , rebelling against the law of his minde . but hee shal be spirituall in bodie , when hee riseth againe , ●…o that it is so●… a ●…urall bodie , but raised a spirituall bodie , as the sayd apostle sayth . but of the measure of this spirituall grace , what and how great it shal be in the bodie , i feare to determine : for it were rashnesse to goe a●… it . but seeing wee may not conceale the ioy of our hope for the glorifying of god , and seeing that it was sayd from the very bowells of diuine rapture , oh lord , i haue loued the habitation of thine house ! wee may by gods helpe , make a coniecture from the goods imparted to vs in this transitory life , how great the glories shal be that wee shall receiue in the other , which as yet wee neither haue tried , nor can any way truely describe . i omit mans estate before his fall ; our first parents happinesse in the fertyle paradise , which was so short , that their progeny had no taste of it . who is hee that can expresse the boundlesse mercies of god shewen vnto mankinde , euen in this life that wee all trie , and wherein we suffer temptations , or rather a continuall temptation ( be wee neuer so vigilant ) all the time that we enioy it ? of mans miseries , drawne vpon him by his first parents , and taken away from him onely by christs merites , and gratious goodnesse . chap. . concerning mans first originall , our present life ( if such a miserable estate bee to bee called a life ) doth sufficiently prooue that all his progeny was condemned in him . what else doth that horred gulfe of ignorance confirme , whence all error hath birth , and wherein all the sonnes of adam are so deepely drenshed , that none can bee freed without toile , feare and sorrow ? what else doth our loue of vanities affirme , whence there ariseth such a tempest of cares , sorrowes , repinings , feares , madde exultations , discords , altercations , warres , treasons , furies , hates , deceipts , flatteries , thefts , rapines , periuries , pride , ambition , enuy , murder , parricide , cruelty , villany , luxury , impudence , vnchastnesse , fornications , adulteries , incests , seuerall sorts of sinnes against nature , ( beastly euen to bee named ) sacriledge , heresie , blasphemy , oppression , calumnies , circumuentions , cousnages , false witnesses , false iudgements , violence , robberies , and such like , out of my rememberance to recken , but not excluded from the life of man ? all these euills are belonging to man , and arise out of the roote of that error and peruerse affection which euery sonne of adam brings into the world with him . for who knoweth not in what a mist of ignorance ( as wee see in infantes ) and with what a crue of vaine desires ( as wee see in boies ) all man-kinde entreth this world ? so that ( a ) might hee bee left vnto his owne election , hee would fall into most of the fore-sayd mischiues . but the hand of god bearing a raine vpon our condemned soules , and powring our his mercies vpon vs ( not shutting them vppe in displeasure ) law , and instruction were reuealed vnto the capacity of man , to awake vs out of those lethargies of ignorance , and to withstand those former incursions , which notwithstanding is not done without great toyle and trouble . for what imply those feares whereby wee keepe little children in order ? what doe teachers , rods , fer●…laes , thongs , and such like , but confirme this ? and that discipline of the scriptures that sayth that our sonnes must bee beaten on the sides whilest they are childeren , least they waxe stubborne , and either past , or very neere past reformation ? what is the end of all these , but to abolish ignorance , and to bridle corruption both which we come wrapped into the world withall ? what is our labour to remember things , our labour to learne , and our ignorance without this labour ; our agility got by toyle , and our dulnesse if wee neglect it ? doth not all declare the promptnesse of our nature ( in it selfe ) vnto all viciousnesse , and the care that must bee had in reclayming it ? sloath , dulnesse , and negligence , are all vices that avoide labour , and yet labour it selfe is but a profitable paine . but to omit the paines that enforce childeren tolearne the ( scarcely vsefull ) bookes that please their parents ▪ how huge a band of paines attend the firmer state of man , and bee not peculiarly inflicted on the wicked , but generallie impendent ouer vs all , through our common estate in misery ? who can recount them , who can conceiue them ? what feares , what calamities ●…doth the losse of childeren , of goods , or of credite , the false dealing of others , false suspect , open violence , and all other mischieues inflicted by others , heape vpon the heart of man ? beeing generally accompanied with pouerty , inprisonment , bandes , banishments , tortures , losse of limmes or sences , prostitution to beastly lust , and other such horred euents ? so are wee afflicted on the other side with chances ab externo , with cold , heate , stormes , shoures , deluges , lightning , thunder , earthquakes , falls of houses , furie of beasts , poisons of ayres , waters , plants , and beasts of a thousand forts , stinging of serpents , byting of madde dogges , a strange accident , wherein a beast most sociable and familiar with man , shall sometimes become more to bee feared then a lion or a dragon , infecting him whom hee biteth , with such a furious madnesse , that hee is to bee feared of his family worse then any wilde beast ? what misery doe nauigators now and then endure ? or trauellers by land ? what man can walke any where free from sudden accidents ? ( b ) one comming home from the court , ( beeing sound enough of his feete ) fell downe , broke his legge , and died of ▪ 〈◊〉 , who would haue thought this that had seene him sitting in the court ? heli the priest , fell from his chaire where hee ●…ate and brake his neck . what feares are husband-men , yea all men subiect vnto , that the fruites should bee hurt by the heauens , or earth , or caterpillers , or locusts or such other pernicious things ? yet when they haue gathered them and layd them vp , they are secured : notwithstanding i haue knowne granaries full of 〈◊〉 borne quite away with an invndation . who can bee secured by his owne innocency against the innumerable incursions of the deuills , when as wee see that they doe some-times afflict little baptized infants ( who are as innocent as can bee ) and ( by the permission of god ) euen vpon their harmelesse bodies , doe shew the miseries of this life , and excite vs all to labour for the blisse of the other ? besides , mans body wee see how subiect it is to ( c ) diseases , more then phisick can either cure or comprehend . and in most of these , we see how offensiue the very medicines are that cure them , nay euen our very meate we eate , during the time of the maladies domination . hath not extremity of heate made man to drinke his owne vrine , and others too ? hath not hunger enforced man to eate man , and to kill one another to make meate of ; yea euen the mother to massacre and deuowre her owne child ? nay is not our very ( d ) sleepe ( which wee tearme rest ) some-times so fraught with disquiet , that it disturbes the soule , and all her powers at once , by obiecting such horred terrours to the phantasie , and with such an expression , that shee cannot discerne them from true terrours ? this is ordinary in some diseases : besides that the deceiptfull fiends some-times will ▪ so delude the eye of a sound man with such apparitions , that although they make no f●…rther impression into him , yet they perswade the sence that they are truely so as they seeme , and the deuills desire is euer to deceiue . from all these miserable engagements , ( representing a kinde of direct hell ) wee are not freed but by the grace of iesvs christ , for this is his name ; iesvs is a saviovr , and he it is that will saue vs from a worse life , or rather a perpetuall death , after this life : for although wee haue many and great comforts by the saints in this life , yet the benefits hereof are not giuen at euery ones request , least wee should apply our faith vnto those transitory respects , whereas it rather concerneth the purchase of a life which shal be absolutely free from all inconuenience . and the more faithfull that one is in this life , the greater confirmation hath hee from grace , to endure those miseries without faynting , where-vnto the paynin authors referre their true philosophy ; which their gods , ( e ) as tully saith , reuealed vnto some few of them ( f ) there was neuer ( saith hee ) nor could there bee a greater guift giuen vnto man , then this . thus our aduersaries are faine to confesse that true philosophy is a diuine gift : which beeing ( as they confesse ) the onely helpe against our humane miseries , and comming from aboue , hence then it appeareth that all mankinde was condemned to suffer miseries . but as they confesse that this helpe was the greatest guift that god euer gaue , so doe wee avow and beleeue , that it was giuen by no other god but he to whom euen the worshippers of many gods , giue the preheminence . l. vives . might ( a ) hee bee left ] there was neuer wild beast more vnruely then man would bee , if education and discipline did not represse him : hee would make all his reason serue to compasse his apperites , and become as brutish and fond as the very brutest beast of all ( b ) one comming ] of such accidents as this read pliny lib. . cap. . and valer. max. lib. . ( c ) diseases ] as the poxe , ( call them french , neapolitane , spanish , or what you will , they are indeed , indian , and came from thence hether . childeren are borne with them , in the spanish indies . ) or the pestilent sweate that killeth so quickly : the ancient writers neuer mention these . such another strange disease a nobleman lay sicke of at bruges , when i was there , the emperor charles beeing as then in the towne . iohn martin poblatio told mee that hee had neuer read of the like , and yet i will auouch his theory in phisicke so exact , that either the ancient phisitions neuer wrote of it , or if they did , their bookes are lost and perished . ( d ) sleepe ] so dido complayneth to her sister of her frightfull dreames . uirg . aeneid . ( e ) as tully saith ] but where , i cannot finde , vnlesse it bee in his . de finibus . ( f ) there was neuer ] the words of plato in his timaeus translated by tully towards the end of the dialogue . tully●…ath ●…ath it also in his fifth de legib. of accidents , seuered from the common estate of man , and peculiar onely to the iust and righteous . chap. . besides those calamities that lie generally vpon all , the righteous haue a peculiar labour , to resist vice , and be continually in combat with dangerous temptations . the flesh is some-times furious , some-times remisse , but alwaies rebellious against the spirit , and the spirit hath the same sorts of conflict against the flesh : so that wee cannot doe as wee would , or expell all concupiscence , but wee striue ( by the helpe of god ) to suppresse it by not consenting , and to curbe it as well as we can , by a continuall vigilance : least we should bee deceiued by likelyhoods , or suttleties , or involued in errors , least wee should take good for euill and euill for good , least feare should hold vs from what wee should doe , and desire entice to vs do what we should not : least the sunne should set vpon our anger : least enmity should make vs returne mischiefe for mischiefe ; least ingratitude should make vs forget our benefactors ; least euill reports should molest our good conscience ; least our rash suspect of others should deceiue vs , or others false suspect of vs , deiect vs ▪ least sinne should bring our bodies to obey it : least our members should bee giuen vppe as weapons to sinne : least our eye should follow our appetite : least desire of reuenge should drawe vs to inconuenience : least our sight or our thought should stay too long vpon a sinfull delight : least we should giue willing eare to euill and vndecent talke ▪ least our lust should become our law : and least that wee our selues in this dangerous conflict should either hope to winne the victory by our owne strength , or hauing gotten it , should giue the glory to our selues , and not to his grace of whom saint paul saith : thankes bee vnto god , who hath giuen vs victory through our lord iesus christ : and else-where : in all these things we are more then conqueror through him that loued vs. but yet wee are to know this , that stand wee neuer so strong against sinne , or subdue it neuer so much : yet as long as wee are mortall , wee haue cause euery day to say , forgiue vs our trespasses . but when wee ascend into that kingdome where immortality dwelleth , wee shall neither haue warres wherein to fight , nor trespasses to pray for , nor had not had any heere below , if our natures had kept the guifts of their first creation . and therefore these conflicts , wherein wee are endangered , and whence we desire ( by a finall victory ) freedome , are part of those miseries where-with the life of man is continually molested . of the goods that god hath bestowed vpon this miserable life of ours . chap. . now let vs see what goods the great creator hath bestowed in his mercy vpon this life of ours made miserable by his iustice . the first was that blessing before our parents fall , increase and multiply , fill the earth , &c. and this hee reuoked not , for all that they sinned , but left the guift of fruitfulnesse to their condemned off-spring : nor could their crime abolish that power of the ( seede-producing ) seed inherent , and as it were wouen vppe in the bodies of man and woman : vnto which neuerthelesse death was annexed , so that in one and the same current ( as it were ) of man-kinde , ranne both the euill merited by the parent , and the good , bestowed by the creator . in which originall euill , lieth sinne , and punishment : and in which originall good , lieth propagation , and conformation or information . but of those euills , the one whereof ( sinne ) came from our owne audaciousnesse , and the other , ( punishment ) from the iudgement of god , we haue sayd sufficient already . this place is for the goods which god hath giuen , and doth still giue to the condemned state of man. in which condemnation of his god tooke not all from him that he had giuen him , ( for so hee should haue ceased to haue had any beeing ) nor did hee resigne his power ouer him , when hee gaue him thrall to the deuill , for the deuill him-selfe is his thrall , he is cause of his subsistence , he that is onely and absolutely essentiall , and giueth all things essence vnder him , gaue the deuill his being also . of these two goods therefore which wee sayd that his almighty goodnesse had allowed our nature ( how euer depraued , and cursed ) hee gaue the first ( propagation ) as a blessing in the beginning of his workes from which hee rested the seauenth day . the second , ( conformation ) hee giueth as yet , vnto euery worke which hee as yet effecteth . for if hee should but with-hold his efficient power from the creatures of the earth , they could neither increase to any further perfection , nor continue in the state wherein hee should leaue them . so then god creating man , gaue him a power to propagate others , and to allow them a power of propagation also , yet no necessity , for that god can depriue them of it , whome hee pleaseth : but it was his guift vnto the first parents of man-kinde , and hee hauing once giuen , hath not taken it any more away from all man-kinde . but although sinne did not abolish this propagation , yet it made it farre lesse then it had beene if sinne had not beene . for man beeing in honour , vnderstood not , and so was compared vnto beasts , begetting such like as him-selfe : yet hath hee a little sparke left him of that reason whereby hee was like the image of god. now if this propagation wanted conformation , nature could keepe no forme nor similitude in her seuerall productions . for if man and woman had not had copulation , and that god neuer-the-lesse would haue filled the earth with men , as hee made adam with-out generation of man or woman , so could hee haue made all the rest . but man and woman coupling , cannot beget vnlesse hee create . for as saint paul saith in a spirituall sence , touching mans conformation in righteousnesse : neither is hee that planteth , any thing , nor hee that watereth , but god that giueth the increase : so may wee say heere ; neyther is hee that soweth any thing , nor shee that conceiueth , but god that giueth the forme . it is his dayly worke that the seed vnsoldeth it selfe out of a secret clew as it were , and brings the potentiall formes into such actuall decorum . it is hee that maketh that strange combination of a nature incorporeall ( the ruler ) and a nature corporeall ( the subiect ) by which the whole becommeth a liuing creature . a worke so admirable , that it is able to amaze the minde , and force praise to the creator from it , beeing obserued not onely in man , whose reason giueth him excellence aboue all other creatures , but euen in the least flye that is , one may behold this wondrous and stupendious combination . it is hee that giuen mans spirit an apprehension ( which seemeth , together with reason , to lye dead in an infant , vntill yeares bring it to vse ) where-by hee hath a power to conceiue knowledge , discipline , and all habites of truth and good quality , and by which he may extract the vnderstanding of all the vertues , of prudence , iustice fortitude , and temperance , to be thereby the better armed against viciousnesse and incited to subdue them by the contemplation of that high and vnchangeable goodnesse : which height , although it doe not attaine vnto , yet who can sufficiently declare how great a good it is , and how wonderfull a worke of the highest , beeing considered in other respects ? for besides the disciplines of good behauiour , and the wayes to eternall happinesse ( which are called vertues ) and besides the grace of god which is in iesvs christ , imparted onely to the sonnes of the promise , mans inuention hath brought forth so many and such rare sciences , and artes ( partly ( a ) necessary , and partly voluntary ) that the excellency of his capacity maketh the rare goodnesse of his creation apparant , euen then when hee goeth about things that are either superfluous or pernicious , and sheweth from what an excellent guift , hee hath those his inuentions and practises . what varieties hath man found out in buildings , attyres , husbandry , nauigation , sculpture , and imagery ? what perfection hath hee shewen in the shewes of theaters , in taming , killing , and catching wilde beasts ? what millions of inuentions hath hee against others , and for him-selfe in poysons , armes , engines , stratagems , and such like ? what thousands of medecines , for the health , of meates for the weasand , of meanes and figures to perswade , of eloquent phrases to delight , of verses to disport , of musicall inuentions and instruments ? how excellent an inuention is geography , arithmetique , astrologie , and the rest ? how large is the capacity of man , if wee should stand vpon perticulars ? lastly , how cunningly , and with what exquisite witte , haue the philosophers , and the heretiques defended their very errors : it is strange to imagine ? for heere wee speake of the nature of mans soule in generall , as man is mortall , without any reference to the tract of truth , whereby hee commeth to the life eternall . now therefore seeing that the true and onely god , that ruleth all in his almighty power and iustice , was the creator of this excellent essence him-selfe ; doubtlesse man had neuer fallen into such misery , ( which many shall neuer bee freed from , and some shall ) if the sinne of those that first incurred it , had not beene extreamly malicious . come now to the body : though it bee mortall as the beasts are , and more weaker then many of theirs are , yet marke what great goodnesse , and prouidence is shewen herein by god almighty . are not all the sinews and members disposed in such fitte places , and the whole body so composed , as if one would say , such an habitation is fittest for a spirit of reason ? you see the other creatures haue a groueling posture , and looke towards earth , whereas mans vpright forme bids him continually respect the things in heauen . the nimblenesse of his tongue and hand , in speaking , and writing , and working in trades , what doth it but declare for whose vse they were made so ? yet ( excluding respect of worke , ) the very congruence , and parilitie of the parts doe so concurre , that one cannot discerne whether mans body were made more for vse , or for comlinesse . for there is no part of vse in man , that hath not the proper decorum , as wee should better discerne , if wee knew the numbers of the proportions wherein each part is combined to the other , which wee may perhaps come to learne by those that are apparant . as for the rest that are not seene , as the courses of the veines , sinews , and arteries , and the secrets of the spiritualls , wee cannot come to know their numbers : for though some butcherly surgeons ( b ) ( anotamists they call them ) haue often cut vp dead men , ( and liue men sometimes ) to learne the posture of mans inward parts , and which way to make incisions , and to effect their cures ; yet those members whereof i speake , and whereof the ( c ) harmony and proportion of mans whole body doth consist , no man could euer finde , or durst euer vndertake to enquire , which if they could bee knowne , we should finde more reason , and pleasing contemplation in the forming of the interior parts , then wee can obserue or collect from those that lye open to the eye . there are some parts of the body that concerne decorum onely , and are of no vse : such are the pappes on the brests of men , and the beard , which is no strengthning , but an ornament to the face , as the naked chins of women ( which being weaker , were other-wise to haue this strengthning also ) do plainly declare . now if there be no exterior part of man that is vse-full , which is not also comely , and if there bee also parts in man that are comely and not vse-full , then god in the framing of mans body , had a greater respect of dignity then of necessity . for necessity shall cease , the time shall come when wee shall doe nothing but enioy our ( lustlesse ) beauties , for which we must especially glorifie him , to whom the psalme saith ; thou hast put on praise , and comlinesse . and then for the beauty and vse of other creatures , which god hath set before the eyes of man ( though as yet miserable , and amongst miseries ) what man is able to recount them ? the vniuersall gracefulnesse of the heauens , the earth , and the sea , the brightnesse of the light in the sunne , moone , and starres , the shades of the woods , the colours and smells of flowres , the numbers of birds , and their varied hewes and songs , the many formes of beasts and fishes , whereof the least are the rarest ( for the fabrike of the bee or pismier is more admired then the whales ) and the strange alterations in the colour of the sea , ( as beeing in seuerall garments ) now one greene , then another ; now blew , and then purple ? how pleasing a sight sometimes it is to see it rough , and how more pleasing when it is calme ? and o what a hand is that , that giueth so many meates to asswage hunger ? so many tastes to those meates ( with-out helpe of cooke ) and so many medecinall powers to those tastes ? how delightfull is the dayes reciprocation with the night ? the temperatenesse of the ayre , and the workes of nature in the barkes of trees , and skinnes of beasts ? o who can draw the perticulars ? how tedious should i be in euery peculiar of these few , that i haue heere as it were heaped together , if i should stand vpon them one by one ? yet are all these but solaces of mans miseries , no way pertinent to his glories . what are they then that his blisse shall giue him , if that his misery haue such blessings as these ? what will god giue them whome hee hath predestinated vnto life , hauing giuen such great things euen to them whome hee hath predestinated vnto death ? what will hee giue them in his kingdome , for whome hee sent his onely sonne to suffer all iniuries , euen to death , vpon earth ? wherevpon saint paul sayth vnto them ; hee who spared not his owne sonne , but gaue him for vs all vnto death , how shall hee not with him giue vs all things also ? when this promise is fulfilled , o what shall wee bee then ? how glorious shall the soule of man bee , with-out all staine and sinne , that can either subdue or oppose it , or against which it need to contend ; perfect in all vertue , and enthroned in all perfection of peace ? how great , how delightfull , how true , shall our knowledge of all things be there , with-out all error , with-out all labour , where wee shall drinke at the spring head of gods sapience , with-out all difficulty , and in all felicity ? how perfect shall our bodies bee , beeing wholy subiect vnto their spirits , and there-by sufficiently quickned , and nourished with-out any other sustenance ? for they shall now bee no more naturall , but spirituall , they shall haue the substance of ●…sh , quite exempt from all fleshly corruption . l. vives . partly ( a ) necessary ] such as husbandry , the arte of spinning , weauing , and such as man cannot liue without . ( b ) anatomists ] that is , cutters vp ; of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a section , incision , or cutting . ( c ) harmony ] the congruence , connexion , and concurrence of any thing may be called so : it commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to adapt , or compose a thing proportionably . of the obstinacie of some few in denying the resurrection , which the whole world beleeueth , as it was fore-told . chap. . bvt as touching the goods of the minde , which the blessed shall enioy after this life , the philosophers and wee are both of one minde . our difference is concerning the resurrection which they deny with all the power they haue : but the increase of the beleeuers hath left vs but a few opposers ; christ , ( that disprooued the obstinate euen in his proper body ) gathering all vnto his faith , learned and vnlearned , wise and simple . the world beleeued gods promise in this ; who promised also that it should beleeue this . it was ( a ) not peters magick that wrought it , but it was that god , of whome ( as i haue said often , and as porphyry confesseth from their owne oracles ) all their gods doe stand in awe and dread . porphyry calles him god the father , and king of gods : but god forbid that wee should beleeue his promises as they doe , that will not beleeue what hee had promised , that the world should beleeue . for why should wee not rather beleeue as the world doth , and as it was prophecied it should , and leaue them to their owne idle talke that will not beleeue this that the world was promised to beleeue ? for if they say wee must take it in another sence ; because they will not doe that god whome they haue commended , so much iniury , as to say his scriptures are idle things ; yet surely they iniure him as much , or more , in saying they must bee vnderstood other-wise then the world vnderstandeth them , which is , as god both promised and performed . why cannot god raise the flesh vnto eternall life ? is it a worke vnworthy of god ? touching his omnipotencie , whereby hee worketh so many wonders , i haue sayd enough already . if they would shew mee a thing which hee cannot doe : i will tell them hee cannot lye . let vs therefore beleeue onely what hee can doe , and not beleeue what hee cannot . if they doe not then beleeue that hee can lye , let them beleeue that hee will doe what hee promiseth . and let them beleeue as the world beleeues , which ( hee promised ) should beleeue , and whose beleefe hee both produced , and praised . and how prooue they the worke of the resurrection any way vnworthy of god ? there shall be no corruption there-in , and that is all the euill that can be-fall the body . of the elementary orders , wee haue spoken already : as also of the possibility of the swift motion of the incorruptible body . of mans bodily health in this world , and the weakenesse of it in respect of immortality , i thinke our thirteenth booke conteineth what will satisfie . let such as haue not read this booke , or will not rehearse what they haue read , read the passages of this present volume already recorded . l. vives . not ( a ) peters magick ] he toucheth at porphyryes slandering of saint peter with sorcery and magicall enchantments : as you may read in the end of the eighteenth booke . that porphyryes opinion that the blessed soules should haue no bodiss , is confuted by plato himselfe , who saith that the creator promised the inferiour deities , that they should neuer loose ther bodyes . chap. . yea but ( saith porphyry ) a blessed soule must haue no body : so that the bodies incorruptibility is nothing worth , if the soule cannot bee blessed vnlesse it want a body . but hereof wee haue sufficiently argued in the thirteenth booke : onely i will rehearse but one onely thing . if this were true , then plato their great maister must goe reforme his bookes , and say that the gods must goe and leaue their bodies ( for hee saith they all haue celestiall bodyes ) that is , they must dye , ere they can bee blessed : how-so-euer that hee hath made them , promised them immortality , and an eternall dwelling in their bodies , to assure them of their blisse : and this should come from his power-full will , not from their natures . the same plato in the same place , ouer-throwes their reason that say there shall be no resurrection , because it is impossible for god the vncreated maker of the other gods , promising them eternity , saith plainly that hee will doe a thing which is impossible : for thus ( quoth plato ) hee said vnto them . because you are created , you cannot but hee mortall and dissoluble : yet shall you neuer dye , nor be dissolued ; fate shall not controule my will , which is a greater bond for your perpetuity , then all those where-by you are composed . no man that heareth this , ( bee hee neuer so doltish , so hee bee not deafe ) will make any question that this was an impossibility which platoes creator promised the deities which hee had made . for saying , you cannot bee eternall , yet by my will you shall bee eternall , what is it but to say , my will shall make you a thing impossible ? hee therefore that ( as plato saith ) did promise to effect this impossibility , will also raise the flesh in an incorruptible , spirituall and immortall quality . why doe they now crye out that that is impossible which god hath promised , which the world hath beleeued , and which it was promised it should beleeue , seeing that plato him-selfe is of our minde , and saith that god can worke impossibilities ? therefore it must not bee the want of a body , but the possession of one vtterly incorruptible , that the soule shall be blessed in . and what such body shall bee so fitte for their ioy , as that wherein ( whilest it was corruptible ) they endured such woe ? they shall not then be plagued with that desire that virgil relateth out of plato , saying : rursus & incipiunt in corpora velle reuerti . now gan they wish to liue on earth againe . i meane , when they haue their bodies that they desired , they shall no more desire any bodyes : but shall possesse those for euer , without beeing euer seuered from them so much as one moment . contrarieties betweene plato and porphyry , wherein if eyther should yeeld vnto other , both should find out the truth . chap. . plato and porphyry held diuers opinions , which if they could haue come to reconcile , they might perhaps haue prooued christians . plato said , that the soule could not bee alwayes without a body : but that the soules of the wisest , at length should returne into bodyes againe . porphyry sayd , that when the purged soule ascendeth to the father , it returnes no more to the infection of this world . now if plato had yeelded vnto porphyry , that the soules returne should bee onely into an humaine body : and porphyry vnto plato , that the soule should neuer returne vnto the miseries of a corruptible body , if both of them ioyntly had held both these positions , i thinke it would haue followed , both that the soules should returne into bodies , and also into such bodies as were befitting them for eternall felicity . for plato saith , the holy soules shall returne to humaine bodyes : and porphyry saith ; the holy soules shall not returne to the euills of this world . let porphyry therefore say with plato , they shall returne vnto bodyes : and plato with porphyry , they shall not returne vnto euills : and then they shall-both say ; they shall returne vnto such bodyes as shall not molest them with any euills , namely those wherein god hath promised that the blessed soules should haue their eternall dwellings . for this i thinke they would both grant vs ; that if they confessed a returne of the soules of the iust into immortall bodies , it should bee into those wherein they suffred the miseries of this world , and wherein they serued god so faithfully , that they obteined an euerlasting deliuery from all future calamities . what either plato , labeo , or varro might haue auailed to the true faith of the resurrection , if there had beene an harmonie in their opinions . chap. . some of vs liking and louing plato ( a ) for a certaine eloquent and excellent kinde of speaking : and because his opinion hath beene true in some things , say , that he thought some thing like vnto that which we doe , concerning the resurrection of the ( b ) dead . which thing tully so toucheth in lib. de rep . that hee affirmeth that hee rather spake in sport , than that he had any intent to relate it , as a matter of truth . for ( c ) he declareth a man reuiued and related some things agreeable to platoes disputations . ( d ) labeo also saith , that there were two which dyed both in one day , and that they met together in a crosse-way , and that atferward they were commanded to returne againe to their bodies , and then that they decreed to liue in perpetuall loue together , and that it was so vntill they dyed afterward . but these authors haue declared , that they had such a resurrection of body , as they haue had , whome truly wee haue knowne to haue risen againe , and to haue beene restored to this life : but they doe not declare it in that manner , that they should not dye againe . yet marcus varro recordeth a more strange , admirable , and wonderfull matter , in his bookes which hee wrote of a nation of the people of rome . i haue thought good to set downe his owne words . certaine genethliaci ( wisards ) haue written , ( saith he ) that there is a regeneration , or second birth in men to bee borne againe , which the greekes call ( f ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they haue written , that it is brought to passe , and effected in the space of foure hundred and fortie yeares : so that the same body and soule which had bene foretime knit together , should returne againe into the same coniunction and vnion they had before . truly this varro , or those genethliaci ( i know not who they are for he hath related their opinion concealing their names ) haue said something , which although it be false , because the soules returning into the bodies , which they haue before managed , will neuer after forsake them : not-withstanding it serueth to stoppe the mouth of those babblers , and to ouerthrow the strong hold of many arguments of that impossibility . for they doe not thinke it an impossible thing which haue thought these things , that dead bodies resolued into aire , dust , ashes , humors , bodies of deuouring beastes , or of men them selues , should returne againe to that they haue beene . wherefore let plato , and porphyry , or such rather , as doe affect them and are now liuing , if they accord with vs , that holy soules shall returne to their bodies , as plato saith , but not to returne to any eiuls as porphyrie saith , that that sequele may follow , which our christian faith doth declare , to wit , that they shall receiue such bodies , as they shall liue happily in them eternally without any euill : let them ( i say ) assume and take this also from varro , that they returne to the same bodies in which they had beene before time , and then there shall bee a sweete harmony betweene them , concerning the resurrection of the flesh eternally . l. vives . for ( a ) certaine . ] three things moued not only greece , but the whole world to applaud plato , to wit , integritie of life , sanctity of precepts , and eloquence . the ( b ) dead euseb lib. . thinketh that plato learned the alteration of the world , the resurrection and the iudgement of the damned , out of the bookes of moyses 〈◊〉 plato relateth that all earthly thinges shall perish , a cercaine space of time being expired , and that the frame of the worlde shall bee moued and shaken with wonderfull and strange ●…otions , not without a great destruction , and ouerthrow of all liuing creatures : and then that a little time after , it shall rest and bee at quiet by the assistance of the highest god , who shall receiue the gouernment of it , that it may not fall and perish , endowing it with an euerlasting flourishing estate , and with immortalitie . ( c ) for he declareth ] herus pamphilius , who dyed in battell ( plato in fine in lib. de rep ) writeth that he was restored to life the tenth day after his death . cicero saith , macrob . lib. . ) may be grieued that this fable was scoffed at , although of the vnlearned , knowing it well ynough him-selfe , neuerthelesse auoyding the scandall of a foolish reprehension , hee had rather tell it that he was raized , than that he reuiued . ( d ) labeo ] plin , lib. . setteth downe some examples of them which being carried forth to their graue reuiued againe , and plutarch in 〈◊〉 . de anima relateth that one enarchus returned to life againe after hee died , who said that his soule did depart indeed out of his bodie , but by the commandement of pluto it was restored to his bodie againe , those hellish spirits being grieuously punished by their prince , who commaunded to bring one nicandas a tanner , and a wrastler , forgetting their errant and foulie mistaking the man went to enarchus in stead of nicandas who dyed within a little while after . ( e ) genethliaci ] they are mathematicall pettie sooth-sayers , or fortune-tellers , which by the day of natiuitie presage what shall happen in the whole course of mans life . gellius hath the chaldaeans and the genethliaci both in one place lib. . against them ( saith he ) who name them-selues caldaeans , or genethliaci , and professe to prognosticate future thinges by the motion and posture of the stars . ( f ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] regeneration or a second birth , lactant. also lib. . rehearseth these wordes of chrysippus the stoicke out of his booke de prouidentia , by which he confirmeth a returne after death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and wee ( saith hee ) certaine reuolutions of time being complet and finished , after our death , shall be restored to the same figure and shape which we haue now . of the quality of the vision , with which the saintes shall see god in the world to come . chap. . now lette vs see what the saintes shall doe in their immortall and spirituall bodies , their flesh liuing now no more carnally but spiritually : so far forth as the lord shal vouchsafe to enable vs. and truly what maner of action or ( a ) rather rest and quietnesse it shall be , if i say the truth , i know not . for i haue neuer seene it by the sences of the bodie . but if i shall say i haue seene it by the mind , that is by the vnderstanding , ( alasse ) how great , or what is our vnderstanding in comparison of that exceeding excellencie ? for there is , the peace of god which passeth all vnderstanding , as the apostle saith , what vnderstanding , but ours , or peraduenture of all the holy angels ? for it doth not passe the vnderstanding of god. if therefore the saintes shall liue in the peace of god , without doubt they shall liue in that peace , which passeth all vnderstanding . now there is no doubt , but that it passeth our vnderstanding . but if it also passe the vnderstanding of angels , for hee seemeth not to except them when hee saith , all vnderstanding ; then according to this saying wee ought to vnderstand that we are not able , nor any angels to know that peace where-with god him-selfe is pacified , in such sort as god knoweth it . but wee beeing made partakers of his peace , according to the measure of our capacity , shall obtaine a most excellent peace in vs , and amongst vs , and with him , according to the quantity of our excellency : in this manner the holy angels according to their measure do know the same : but men now doe know it in a farre lower degree , although they excell in acuity of vnderstanding . wee must consider what a great man did say , wee know in part , and we prophecie in part , vntill that come which is perfect . and wee see now in a glasse in a darke speaking : but then wee shall see him face to face . so doe the holy angels now see which are called also our angels , because we beeing deliuered from the power of darkenesse , and translated to the kingdome of god , hauing receiued the pledge of the spirite , haue already begunne to pertaine to them , with whome wee shall enioy that most holy and pleasant cittie of god , of which wee haue already written so many books . so therefore the angels are ours , which are the angels of god , euen as the christe of god , is our christe . they are the angels of god , because they haue not forsaken god : they are ours , because they haue begunne to account vs their cittizens . for the lord iesus hath sayd , take heed you doe not despise one of these little ones : for i say vnto you , that their angels doe alwayes beholde the face of my father , which is in heauen . as therefore they doe see , so also we shall see , but as yet wee doe not see so . wherefore the apostle saith that which i haue spoken a little before . we see now in a glasse in a dark speaking : but then wee shal see him face to face . therfore that vision is kept for vs beeing the reward of faith , of which also the apostle iohn speaking saith ; when hee shall appeare , wee shall bee like vnto him , because wee shall see him as hee is . but wee must vnderstand by the face of god , his manifestation , and not to bee any such member , as wee haue in the body , and doe call it by that name . wherefore when it is demanded of vs , what the saints shall doe in that spirituall body , i doe not say , that i see now , but i say , that i beleeue : according to that which i read in the psalme . i beleeued , and therefore i spake . i say therefore , that they shall see god in the body , but whether by the same manner , as wee now see by the body , the sunne , moone , starres , sea and earth , it is no small question . it is a hard thing to say , that then the saints shall haue such bodyes , that they cannot shutte and open their eyes , when they will. but it is more hard to say , that who-so-euer shall shutte their eyes there , shall not see god. for if the prophet heliseus absent in body , saw his seruant giezi receiuing the guifts which naaman gaue vnto him , whome the afore-said prophet had cleansed from the deformitye of his leprosie , which the wicked seruant thought hee had done secretly , his maister not seeing him : how much more shall the saints in that spirituall body see all things , not onely if they shutte their eyes , but also from whence they are absent in body ? for then shall that bee perfect of which the apostle speaking , saith , wee know in part , and prophecie in part : but when that shall come which is perfect , that which is in part , shall bee done away . afterward that hee might declare by some similitude , how much this life doth differ from that which shall bee , not of all sortes of men , but also of them which are endewed heere with an especiall holynesse , hee saith . when i was a childe , i vnderstood as a childe , i did speake as a child , i thought as a child , but when i became a man , i put away childish things . wee see now in a glasse in a darke-speaking , but then wee shall see face to see . now i know in part , but then shall i knowe , euen as i am knowne . if therefore in this life , where the prophesie of admirable men is to bee compared to that life , as children to a young man : not-with-standing heliseus sawe his seruant receiuing guifts where hee himselfe was not : shall therefore the saints stand in neede of corporall eyes to see those things which are to bee seene , which heliseus beeing absent needed not to see his seruant ? for when that which is perfect is come , neither now the corruptible body shall any more aggrauate the soule : and no incorruptible thing shall hinder it ? for according to the lxx . interpreters , these are the words of the prophet to giezi : did not my heart goe with thee , and i knew that the man turned backe from his charriot to meete thee , and thou hast receiued money , &c. but as hierome hath interpreted it out of the hebrew : was not my heart , ( saith hee ) in presence , when the man returned from his charriot to meete thee ? therefore the prophet sayd , that hee sawe this thing with his heart , wonderfully ayded by the diuine powre , as no man doubteth . but how much more shall all abound with that guift , when god shall bee all things in all ? neuer-the-lesse those corporall eyes also shall haue their office , and shall bee in their place , and the spirit shall vse them by the spirituall body . for the prophet did vse them to see things present , though hee needed not them to see his absent seruant , which present things hee was able to see by the spirit , though hee did shut his eyes , euen as hee saw things absent , where hee was not with them . god forbid therefore , that wee should say that the saints shall not see god in that life , their eyes being shut , whome they shall all alwayes see by the spirit . but whether they shall also see by the eyes of the body , when they shall haue them open , from hence there ariseth a question . for if they shall bee able to doe no more , in the spirituall body by that meanes , as they are spirituall eyes , than those are able which wee haue now , with-out all doubt they shall not bee able to see god : therefore they shall bee of a farre other power , if that incorporate nature shall bee seene by them , which is conteined in no place , but is whole euery where . for wee doe not say , because wee say that god is both in heauen and also in earth . ( for hee saith by the prophet , i fill heauen and earth . ) that hee hath one part in heauen , and another in earth , but hee is whole in heauen , and whole in earth , not at seuerall times , but hee is both together , which no corporall nature can bee . therefore there shall bee a more excellent and potent force of those eyes , not that they may see more sharply then some serpents and eagles are reported to see : for those liuing creatures by their greatest sharpnesse of seeing can see nothing but bodies , but that they may also see incorporat things . and it may be , that great powre of seeing was granted for a time to the eyes of holy iob , yea in that mortall body , when hee saith to god. by the hearing of the eare i did he are thee before , but now my eye doth see thee , therefore i despised my selfe , consumed , and esteemed my selfe to bee earth and ashes . although there is nothing to the contrary , but that the eye of the heart may be vnderstood , concerning which eyes the apostle saith : to haue the eyes of your heart enlightned . but no christian man doubteth , that god shal be seene with them , when hee shal be seen which faithfully receiueth that which god the maister saith : blessed are the pure in heart , because they shall see god. but it now is in question , whether hee may bee seene there also with corporall eyes . for that which is written ; and all flesh shall see the saluation of god , without any knotte , or scruple of difficulty may so bee vnderstood , as if it had beene sayd . and euery man shall see the christ of god , who as hee hath beene seene in bodie shall likewise bee seene in bodie , when hee shall iudge the quicke , and the dead . but that hee is the saluation of god , there are also many other testimonies of the scriptures . but the wordes of that worthie and reuerent old man simeon declare it more euidentlie : who , after hee had receiued the infant christ into his hands , now ( sayth hee ) lettest thou thy seruant , o lord , depart in peace , according to thy worde : because mine eyes haue seene thy saluation . also , that , which the aboue recited iob saith , as it is found in many coppies taken from the hebrew : and i shall see god in my flesh . verelie hee prophecied the resurrection of the flesh without all doubt , yet hee sayd not , by my flesh . for if hee had sayd so , god christ might haue beene vnderstood , who shal be seene in the flesh by the flesh : now indeed it may also be taken , in my flesh , ( b ) i shall see god : as if hee had sayd . i shal be in my flesh , when i shall see god. and that which the apostle saith , face to face : doth not compell vs that wee beleeue that wee shall see god by this corporall face , where there are corporall eyes , whome wee shall see by the spirit without intermission . for vnlesse there were a face also of the inwarde man , the same apostle would not say . but wee beholding the glorie of the lord with the face vnuayled are transformed into the same image from glory into glory , as it were to the spirit of the lord . neither doe wee otherwise vnderstand that which is sung in the psalme . come vnto him and bee enlightened , and your faces shall not bee ashamed . for by faith wee come vnto god , which as it is euident , belongeth to the heart and not to the body ( vniuersally ) . but because wee know not now how neare the spirituall body shall approche , for wee speake of a thing of which wee haue no experience , where some things are , which can-not otherwise bee vnderstood , the authority of the diuine scriptures doth not resist , but succour vs : it must needs bee that that happen in vs which is read in the booke of wisdome : the thoughts of men are fearefull , and our fore-sights are vncertaine . for if that manner of arguing of the philosophers , by which they dispute that intelligible things are so to bee seene by the aspect of the vnderstanding ; and sensible , that is to say , corporall things , so to bee seene by the sence of the body , that neither the vnderstanding can bee able to behold intelligible things by the body , nor corporall things by them-selues , can bee most certaine vnto vs , truly it should likewise be certaine , that god could not be seene by the eyes of a spirituall body . but both true reason , and propheticall authority will deride this manner of disputing . for who is such an obstinate and opposite enemy to the truth , that hee dare say , that god knoweth not these corporall things ? hath hee therefore a body by the eyes of which he may learne those things ? further-more doth not that , which wee spake a little before of the prophet heliseus , declare sufficiently also , that corporall things may be seene by the spirit , not by the body ? for when his seruant receiued rewards , though it was corporally done , yet the prophet saw it , not by the body but by the spirit . as therefore it is manifest , that bodies are seene by the spirit : what if there shall be such a great powre of the spirituall body , that the spirit may also be seene by the body ? for god is a spirit . more-ouer , euery man knoweth his owne life , by which hee liueth now in the body , and which doth make these earthly members growe and increase , and maketh them liuing , by the inward sense , and not by the eyes of the body . but hee seeth the liues of other men by the body , when as they are inuisible . for from whence doe wee discerne liuing bodyes from vn-liuing , vnlesse wee see the bodyes and liues together . but wee doe not see with corporall eyes the liues with-out bodyes . wherefore it may bee , and it is very credible , that then wee shall so see the worldly bodyes of the new heauen , and new earth , as wee see god present euery where , and also gouerning all corporall things , by the bodyes wee shall carry , and which wee shall see , where-so-euer wee shall turne our eyes , most euidently all clowds of obscurity beeing remooued ; not in such sorts as the inuisible things of god are seene now , beeing vnderstood by those things which are made , in a glasse , darkly and in part , where faith preuaileth more in vs , by which wee beleeue , than the obiect of things which wee see by corporall eyes . but euen as , so soone as wee behold men amongst whome wee liue , beeing aliue , and performing vitall motions : wee doe not beleeue that they liue , but wee see them to liue , when wee cannot see their life with-out bodyes : which not-with-standing wee clearely behold by the bodyes , all ambiguity beeing remooued : so where-so-euer wee shall turne about these spirituall eyes of our bodyes , wee shall like-wise see incorporate god gouerning all things by our bodyes . god therefore shall eyther so bee seene by those eyes , because they haue some-thing in that excellencie , like vnto the vnderstanding whereby the incorporall nature may be seene , which is either hard or impossible to declare by any examples or testimonies of diuine scriptures : or that which is more easily to be vnderstood , god shall be so knowne , & conspicuous vnto vs , that he may be seene by the spirit of euery one of vs , in euery one of vs , may be seene of another in another , may be seene in him-selfe , may be seene in the new heauen and in the new earth , and in euery creature , which shall be then : may be seene also by the bodies in euery body , where-so-euer the eyes of the spirituall body shall be directed by the sight comming thether . also our thoughts shall bee open , and discouered to one another . for then shall that bee fulfilled which the apostle intimateth when hee said . iudge not any thing before the time , vntill the lord come , who willl lighten things that are hid in darknesse , and make the counsels of the heart manifest , and then shall euery man haue praise of god. l. vives . or ( a ) rather rest ] for there shall be a rest from all labours , & i know not by what meanes , the name of rest is more delightfull and sweet than of action : therefore aristotle nominateth that contemplation , which he maketh the chiefest beatitude , by the name of rest. besides the sabbath is that , to wit , a ceassing from labour and a sempeternall rest . ( b ) i shall see god ] it is read in some ancient copies of augustine . i shall see god my sauiour . but we doe neither read it in hieromes translation , neither doth it seeme ●…o be added of augustine by those words which follow . for he speaketh of god with-out the man-hood . further if he had added sauiour , hee should haue seemed to haue spoken of christ. of the eternall felicity of the citty of god , and the perpetuall sabbath . chap. . how great ( a ) shall that felicity be , where there shall be no euill thing , where no good thing shall lye hidden , there wee shall haue leasure to vtter forth the praises of god , which shall bee all things in all ? for what other thing is done , where we shall not rest with any slouthfulnesse , nor labour for any want i know not . i am admonished also by the holy song , where i read , or heare . blessed are they oh lord , which dwell in thy house , they shall praise thee for euer and euer . all the members and bowels of the incorruptible body which we now see distributed to diuerse vses of necessity , because then there shall not bee that necessity , but a full , sure , secure , euer-lasting felicity , shall be aduanced and go forward in the praises of god. for then all the numbers ( of which i haue already spoken ) of the corporall harmony shall not lye hid , which now lye hid : being disposed inwardly and out-wardly through all the members of the body , and with other things which shall be seene there , being great and wonderfull ; shall kindle the reasonable soules with delight of such a reasonable beauty to sound forth the praises of such a great and excellent workman . what the motions of those bodies shall be there , i dare not rashly define , when i am not able to diue into the depth of that mistery . neuertheles both the motion & state , as the forme of them , shal be comly & decent , whatsoeuer it shall be , where there shall bee nothing which shall not bee comly . truly where the spirit wil , there forth-with shall the body be : neither will the spirit will any thing , which may not beseeme the body , nor the spirit . there shall be true glory , where no man shall be praised for error or flattery . true honor , which shall be denied vnto none which is worthy , shall bee giuen vnto none vnworthy . but neither shall any vnworthy person couet after it , where none is permitted to bee , but hee which is worthy . there is true peace , where no man suffereth any thing which may molest him , either of him-selfe , or of any other . hee himselfe shall bee the reward of vertue , which hath giuen vertue , and hath promised himselfe vnto him , then whom nothing can be better and greater . for what other thing is that , which he hath sayd by the prophet : i wil be their god , and they shal be my people : but i wil be whereby they shal be satisfied : i wil be what-soeuer is lawfully desired of men , life , health , food , abundance , glory , honor , peace , and all good things ? for so also is that rightly vnderstood , which the apostle sayth . that god may bee all in all . he shal bee the end of our desires , who shal be seene without end , who shal be loued without any saciety , and praised without any tediousnesse . this function , this affection , this action verily shal be vnto all as the eternall life shal be common to all . but who is sufficient to thinke , much more to vtter what degrees there shall also bee of the rewardes for merits , of the honors , and glories ? but wee must not doubt , but that there shal be degrees . and also that blessed citty shall see that in it selfe , that no inferior shall enuy his superior : euen as now the other angells doe not enuie the arch-angells : as euery one would not be which he hath not receiued , although hee be combined with a most peaceable bond of concord to him which hath receiued , by which the finger will not bee the eye in the body , when as a peaceable coniunction , and knitting together of the whole flesh doth containe both members . therefore one shall so haue a gift lesse then another hath , that hee also hath this gift , that he will haue no more . neither therefore shall they not haue free will , because sinnes shall not delight them . for it shal be more free beeing freed from the delight of sinning to an vndeclinable and sted-fast delight of not sinning . for the first free-will , which was giuen to man , when hee was created righteous , had power not to sinne , but it had also powre to sinne : but this last free-will shal be more powerfull then that , because it shall not be able to sinne . but this also by the gift of god , not by the possibily of his owne nature . for it is one thing to be god , another thing to bee partaker of god. god cannot sinne by nature , but hee which is partaker of god , receiueth from him , that hee cannot sinne . but there were degrees to be obserued of the diuine gift , that the first free-will might be giuen , whereby man might be able not to sinne : the last whereby he might not be able to sinne : and the first did pertaine to obtaine a merit , the later to receiue a reward . but because that nature sinned , when it might sinne , it is freed by a more bountifull grace , that it may be brought to that liberty , in which it cannot sinne . for as the first immortallity , which adam lost by sinning , was to bee able not to die . for so the will of piety and equity shal be free from beeing lost as the will of felicity is free from being lost . for as by sinning wee neither kept piety nor felicity : neither truely haue we lost the will of felicity , felicity , being lost . truely is god himselfe therefore to be denied to ●…aue free-will , because hee cannot sinne ? therefore the free-will of that citty shall both bee one in all , and also inseperable in euery one , freed from all euill , and filled with all good , enioying an euerlasting pleasure of eternall ioyes , forgetfull of faults , forgetfull of punishments , neither therefore so forgetfull of her deliuerance , that shee bee vngratefull to her deliuerer . for so much as concerneth reasonable knowledge shee is mindefull also of her euills , which are past : but so much as concerneth the experience of the senses , altogether vnmindefull . for a most skilfull phisition also knoweth almost all diseases of the bodie , as they are knowne by art : but as they are felt in the bodie , hee knoweth not many , which he hath not suffered . as therefore there are two knowledges of euills : one , by which they are not hidden from the power of the vnderstanding , the other , by which they are infixed to the senses of him , that feeleth them ( for all vices are otherwise knowne by the doctrine of wisdome , and otherwise by the most wicked life of a foolish man ) so there are two forgetfulnesses of euills . for a skilfull and learned man doth forget them one way , and hee that hath had experience and suffered them , forgetteth them another way . the former , if he neglect his skill , the later , if hee want misery . according to this forgetfulnesse , which i haue set downe in the later place , the saints shall not be mindefull of euils past . for they shall want all euils , so that they shall be abolished vtterly from their senses . neuerthelesse that powre of knowledge , which shal be great in them , shall not onely know their owne euils past , but also the euerlasting misery of the damned . otherwise if they shall not know that they haue beene miserable , how , as the psalme sayth , shall they sing the mercies of the lord for euer ? then which song nothing verily shal be more delightfull to that citty , to the glory of the loue of christ , by whose bloud we are deliuered . there shal be perfected , bee at rest and see , because i am god. because there shal be the most great sabbath hauing no euening . which the lord commended vnto vs in the first workes of the world , where it is read . and god rested the seauenth day from all his workes he made , and sanctified it , because in it hee rested from all his workes , which god began to make . for we our selues also bee the seauenth day , when wee shall be replenished , and repaired with his benediction and sanctification . there being freed from toyle wee shall see , because hee is god , which wee our selues would haue beene when we fell from him , hearing from the seducer : ye shal be as goods : and departing from the true god , by whose meanes we should be gods by participation of him , not by forsaking him . for what haue wee done without him , but that we haue fayled from him and gone back in his anger ? of whom we being restored and perfected with a greater grace shall rest for euer , seeing that he is god , with whom we shal be replenished , when hee shal be all in all : for our good workes also , although they are rather vnderstood to bee his then ours , are then imputed vnto vs to obtaine this sabbath : because if wee shall atrribute them vnto our selues , they shal be seruile , when it is sayd of the sabboth . yee shall not doe any seruile worke in it . for which cause it is sayd also by the prophet ezechiel . and i haue giuen my sabbaths vnto them for a signe betweene mee , and them , that they might know , that i am the lord , which sanctifie them ? then shall wee know this thing perfectly , and wee shall perfectly rest and shall perfectly see , that he is god. if therefore that number of ages , as of daies bee accompted according to the distinctions of times , which seeme to bee expressed in the sacred scriptures , that sabbath day shall appeare more euidently , because it is found to be the seauenth , that the first age , as it were the first day , bee from adam vnto the floud , then the second from thence vnto abraham , not by equality of times , but by number of generations . for they are found to haue a tenth number . from hence now , as mathew the euangelist doth conclude , three ages doe follow euen vnto the comming of christ , euery one of which is expressed by foureteene generations . from abraham vnto dauid is one , from thence euen vntill the transmigration into babilon , is another , the third from thence vnto the incarnat natiuity of christ . so all of them are made fiue . now this age is the sixt , to bee measured by no number , because of that which is spoken . it is not for you to know the seasons , which the father hath placed in his owne powre . after this age god shall rest as in the seauenth day , when god shall make that same seauenth day to rest in himselfe , which wee shal be . furthermore it would take vp a long time to discourse now exactly of euery one of those seuerall ages . but this seauenth shal be our sabbath , whose end shall not be the euening , but the lords day , as the eight eternall day , which is sanctified and made holy by the resurrection of christ , not onely prefiguring the eternal rest of the spirit , but also of the body . there we shall rest , and see , wee shall see , and loue , wee shall loue , and we shall praise : behold what shal be in the end without end ! for what other thing is our end , but to come to that kingdome of which there is no end . ( b ) i thinke i haue discharged the debt of this great worke by the helpe of god. let them which thinke i haue done too little , and they which thinke i haue done too much , grant mee a fauorable pardon : but let them , which thinke i haue performed enough , accepting it with a kinde congratulation , giue no thankes vnto me , but vnto the lord with me . amen . l. vives . how ( a ) great shall that felicity be ] innumerable things might be sayd , but augustine is to bee imitated in this , and wee must neither speake , nor write any thing rashly of so sacred and holy a matter ; neither is it lawfull for vs to search out that by philosophy and disputations of men , which the lord hath commaunded to be most secret , neither hath vnuailed to the eies , nor vttered to the eares , nor hath infused into the thoughts and vnderstandings of mortall men . it is his will , that we should beleeue them to bee great , and admirable , and onely to hope after them , then at last to vnderstand them , when we being made partakers of our desire , shall behold openly all things being present , and with our eyes , and so conioyned and affixed vnto our selues , that we may so know , as we are now knowne : neither ought we to enquire , whether that blessednesse be an action of the vnderstanding , or rather of the will : whether our vnderstanding shal behold al things in god , or whether it shal be restrained from some things : least if we enquire these things ouer contentiously there be neither blessednesse of our vnderstanding , nor of our will , nor wee see any thing in god. althings shal be full of ioyes , and beatitudes , not onely the will and vnderstanding , but the eyes , eares , hands , the whole body , the whole minde , the whole soule . wee shall see al things in god , which wee will , and euery one shal be content with the degree of his owne felicity : nor will enuy another , whom hee shall behold to bee nearer vnto god , because euery man shal be so blessed , as hee shall desire . i thinke ( a ) i haue discharged the debt of this great worke . ] and i likewise thinke that i haue finished , no lesse worke and disburdened my selfe of no lesse labour then augustine thinketh hee hath done . for the burden of these meane and light commentaries hath beene as heauy to our imbecillity and vnskilfullnesse ; as the admirable burden of those volumes was to the vigor and strength of his wit , learning , and sanctity . if i haue sayd any thing which may please , let the reader giue thankes vnto god for mee ; if any thing which may displease let him pardon me for gods sake , and let things well spoken , obtaine fauour for things il-spoken . but if he shall kindly amend and take away the errors , he shall deserue a good turne of me and the readers , which peraduenture relying vpon me might be deceiued . finis . an alphabeticall index pointing out memorable matters contained in these bookes of the citty of god. a arion , who hee was . fol. ttilius regulus . fol. abraham no murtherer . fol. agamemnon who hee was . fol. atis , who he was . fol. alcibiades , his law . fol. aeschines , who he was . fol. aristodemus , who he was . ibid. attelan comedies . fol. athens lawes imitated in rome . fol. agrarian lawes . fol. apollo and neptune build troy. fol. anubis , who he was . fol. aedile , his office . fol. athenian ambassadors . fol. ages of men . fol. aesculapius who he was . fol. aetnas burning . fol. assyrian monarchie . fol. anaximander , who hee was . fol. anaximines , who hee was . fol. anaxogoras , who he was . ibid. archelaus who hee was . ibid. aristippus , who he was . fol. antisthenes , who he was . ibid. atlas , who he was . fol. aristole who hee was . fol. academia , what it was . ibid. alcibiades , who he was . fol. arke compared to mans bodie . fol. antipodes , who they are . fol. aratus , who hee was . fol. actisanes his law against theeues . fol. anna , her prophecy of christ. fol. arons priest-hood a shadow of the future priest-hood . fol. annointing of kings a type of christ. fol. abrahams birth . fol. apis who he was . fol. apis the oxe . fol. argus king of argos . ibid. attica , what countrey it is . fol. athens , why so called . fol. apollos , plates . fol. antaeus , who he was . fol. aconitum , how it grew . fol. amphion , who hee was . fol. admetus , who hee was . fol. andromeda , who she was . fol. agamemnon , who he was . fol. apuleius lucian , who he was . fol. aeneas , who he was . fol. aeneas deified . fol. archon , what kinde of magistrate . fol. auentine , a mountaine why so called . fol. amos the prophet . fol. abdi , who he was . fol. abacuc , who he was . ibid. anaxagoras his opinion of heauen . fol. alexander the great his death . ibid. alexanders comming to ierusalem . b berecinthia mother of the gods . fol. budaeus , his praises . fol. bretheren killing one another . fol. belus who hee was . fol. babilons confusion . fol. bersheba , what it is . fol. begger differing from the word poore . fol. babilon what it is . fol. busyris who hee was . fol. bellerephon , who hee was . fol. bona dea who shee was . fol. bias , who hee was . fol. baruch who he was . fol. booke of life . fol. c conquerors custome . fol. claudian family . fol. citty what it is . fol. cleombrotus . fol. . catoes , who they were . fol. catoes their integrity . ibid. cato , his sonne . fol. cauea , what it was in the theater . fol. circensian playes . fol. consus , who he was . ibid. cibeles , inuention . fol. cleon , who he was . fol censor , who he was . ibid. cleophon who hee was . ibid. caecilius who he was . fol. curia what it was . fol. censors view of the citty . fol. cynocephalus , who hee was . fol. camillus exiled from his country . fol. consus a god . fol. consulls first elected . ibid. camillus who he was . ibid. christ the founder of a new city . fol. common-wealth , what it is . fol. cinnas warres against his country . fol. carbo , who he was . ibid. capitoll preserued by geese . ibid. cateline his conditions . fol. christians name hateful at rome . fol charthaginian warres begun . fol. caesars family . fol. caius fimbria , who he was . fol. cyri who they were . fol. concords temple . fol. catulus his death . fol. cateline his death . fol. christs birth time . fol. ciceroes death . ibid. caesars death . fol. cyrus persian monarch . fol. curtius who he was . fol. causes three-fold . fol. camillus his kindnesse to his country . fol. curtius his voluntary death . fol. constanstine the first christian emperor . fol. claudian who he was . fol. ceres sacrifices . fol. crocodile , what it is . fol. cyprian , who he was . fol. cynikes who they were . fol. circumcision a tipe of regeneration . fol. cyniphes , what they are . fol. canticles , what they are . fol. cecrops who he was . fol. centaures , why so named . fol. cerberus band-dog of hel . ibid. chymaera the monster . fol. castor and pollux , who they vvere . fol. circe , who she was . fol. . codrus , who he was . fol. . creusa , who she was . fol. . caesars whence so named . fol. . captiuity of iuda . fol. . chilo , who he was . ibid. cleobulus , who he was . fol. . cyrus , who he was . ibid. christs birth . fol , . churches ten persecutors . fol. . . calculators cashered . fol. . christians vpbraided with killing of children . fol. . christians beleeue not in peter-but in christ. fol , . cacus , who he was . fol. . cerinthus , his heresie . fol. . cappadocia , what it is . fol. . comeliensse of mans body . fol. . d danae , who she was . fol. . decimus laberius , who hee was . fol. . discord a goddesse . fol. decius his valour . fol. . dictatorship , vvhat it was . fol. . diogenes laertius , vvho he was . fol. . death of the soule . fol. . death remaineth after baptisme . fol. . difference of the earthly and heauenly citty . . dauid a type of christ. fol. . deucalion , who he vvas . fol. . danaus , vvho he was . fol. . dionysius , hovv many so called . fol. . daedalus , who he was . fol. . danae , who she was . fol. . delborah who she vvas . fol. . diomedes , vvho he was . fol. . diomedes , fellowes become birds . ibidem . deuill , vvhat he may do . fol. . dauids and solomons praises . fol. . daniell , vvho he was . fol. . diogenes treading downe platos pride . . diogenes taxed of vaine glory ibidem . e evpolis , a poet. fol. . ennius , who he vvas fol. . eternall citty . fol. . eternal ●…fe , vvhat it is . fol. . epictetus , vvho he was . fol. . enuy , not ambition moued caine to murder abel . fol. . eudoxus , who he was . fol. . ephod , vvhat it is . fol. . eben ezer , what it signifieth . fol. . eusebius a historiographer . fol. . europa , who she vvas . fol. . erichthonius , vvho he vvas . fol. . esaias the prophet . fol. . esaias his prophesie . fol. . esaias , his death . fol. . ephrata , vvhat it is . fol. . epicurus , opinion of the goddes . fol. . epiphanes , vvho he vvas . fol. . f fabius , a romaine conqueror . fol. . famous men . fol. . fugalia , vvhat they vvere . fol. . fugia , a goddesse . fol. . floralia , vvhat feasts they vvere . fol. . febris , a goddesse . fol. . friendship and faction . fol. flora , vvhat she vvas . fol. ●… fabricius , vvho he vvas . fol. . fate , vvhat it is . fol. . fortunes casualties what they are , fol. . fate of no force . fol. . fabricius a scorner of ritches . fol. . faunus , who he was . fol. . felicity not perfect in this life . fol. . father of a familie why so called . fol. . fier eternall how to bee vnderstood . fol. . g gracchi , who they were . fol. . getulia , what it is . fol. . gracchus caius his death . fol. . gratidianus his death . . gold , vvhen first coyned . fol. . gods prescience no cause of euents . fol. . gratians death . fol. . ganimede who he was . fol. . greeke sages seauen . fol. . gellius , who he was . fol. . gods creatures are all good . fol. . gorgons vvhat they v●…re . fol. . gog , and magog , h●…v to bee vnderstood . fol . god can doe all thing●… sauing to make a lie . fol. . h hyperbolus , who hee was . fol. . harmony of a common-vvealth . fol. . hadrianus , who hee was . fol. . hydromancy , vvhat it is . fol. . hebrevves , vvhy so called . fol. . holy spirit , why called the finger of god. fol. . ie●…alem why so called . fol. . ha●…ocrates , who he was . fol. ●… . hercules , six of that name . fol. . holy street in rome . fol. . hercules manner of death . fol. . hieremy his prophecy . fol. . hose his prophecy . fol. . herod the king. fol . heretickes profit the church . fol. . i ianus , who hee was . fol. . iulianus , who he was . fol. . iouianus , who he was . fol. . iouinians death . fol. . iohn the anchorite . fol. . israell what it signifieth . fol. . iudah his blessing explained . fol. . infants vvhy so called . fol. . iustice to bee performed in his life onelie . fol. . inquisition made by the lord , hovv it is taken . fol. . india vvhat is is . fol. . inachus , who hee was . fol. . io , who shee was . fol. . isis vvho she vvas . ibid. ixion who hee was . fol. . iphigenia , vvho she vvas . fol. . ionas the prophet . fol. . ioell the prophet . fol. . israel , vvho are so called . fol. . ioel his prophecy . fol. . idumaea vvhere it is . fol. . iob , vvhence hee descended . fol. . iulian the apostata . fol. . iudgement day vvhen it shal bee . fol. . iohn bapt. life like vnto the life of elias . fol. . incredible things . fol. . innocentius , his miraculous c●…re . fol. . l labeos , who they were . fol. lawes of the twelue tables . fol. lycurgus , his lawes . ibid. law , what it is . fol. l. furius pylus a cunning latinist . fol. lycurgus , who he was . fol. lawfull hate . fol. lyberi , how it is vsed by the latines . fol. lupercalls , what they are . fol. liber , why so called . fol. labirinth what it was . fol. linus who he was . fol. laurentum , why so called . fol. latinus who he was . fol. labdon , who hee was . fol. m manlius torquatus . fol. marius , who he vvas . fol. marius his happinesse . fol. marius , his crueltie . fol. metellus his felicity . fol marius , his flight . ibid. marica , a goddesse . ibid. mithridates , vvho hee vvas . fol. megalesian playes . fol. mettellus who he was . fol. man , hovv he sinneth . fol. mercurie , who he vvas . fol. moone drunke vp by an asse . fol. man formed . fol. maspha , what it signifieth . fol. moyses his birth . fol. minerua vvho she vvas . fol. marathus vvho he vvas . fol. minos vvho he vvas . fol. minotaure vvhat it vvas . fol. . medusa vvho she vvas . fol. musaeus vvho he vvas . fol. . mycenae vvhy so called . fol. . mnestheus , vvho hee vvas . fol. . melanthus , vvho hee vvas . fol. . micheas the prophet . fol. . micheas his prophecy . fol. . man desireth foure things by nature . fol. . man vvhat he is . fol. . miracles related by augustine . fol. . n nasica prohibiteth sitting at plaies . fol. . neptunes prophesie . fol. . numitor and his children . fol. . nigidius figulus who he was . fol. . nero caesar , who he was . fol. . niniuy the citty . fol. . number of seauen signifieth the churches perfection . fol. . nabuchadonosors warres . fol. . naum , vvhen hee liued . fol. . niniuy a figure of the church . fol. . natures primitiue gifts . fol. . o optimates , who they vvere . fol. . olympus vvhat mount it is . fol. . osyris , who hee was . fol. . ogyges , vvho he was . fol. . oedipus , who hee was . fol. . orpheus who he was . fol. . ozias the prophet . fol. . origens opinion of the restauration of the diuells to their former state . fol. . p palladium image . fol. . phaenix , who he was . fol. . 〈◊〉 bishop of nola. fol. . people , how they are stiled . fol. . priests , called galli . fol. . pericles , who he was . fol. . plato accompted a demigod . fol. . priapus a god . fol. . pomona a goddesse . fol. . patriots and the people deuided . fol. . porsenna , his warres . fol. . portian and sempronian lawes . ibid. posthumus , who he was . fol. . prodigious sounds of battells . fol. . plato expells some poets . fol. . pyrrhus , who hee was . fol. . p●…s warre . fol. . piety what it is . fol. . pompey his death . fol. . plato his ridle . fol. . pluto , why so called . fol. . plato who hee was . fol. . porphyry who hee was . fol. . plotine who he vvas . ibid. proteus vvho he vvas . fol. . pygmees , vvhat they bee . fol. . prophecy spoken to heli fulfilled in christ. fol. . psalmes , vvho made them . fol. . psaltery vvhat it is . fol. . philo vvho hee vvas . fol. . pelasgus , vvho hee vvas . fol. . phoroneus , vvhy called a iudge . fol. . prometheus vvho hee vvas . fol. . pandora , vvho she vvas . fol. . phorbus who he vvas . fol. . 〈◊〉 and helle who they vvere . fol. 〈◊〉 ●… . 〈◊〉 the vvinged-horse . fol. . perseus who hee was . fol. . portumnus , vvhat he is . fol. . picus , vvho he vvas . fol. . pitacus vvho hee vvas . fol. . periander , vvho hee vvas . fol. . ptolomy , vvho hee vvas . fol. . philadelpus why so called . fol. . pompey his warres in affrica . fol. . proselite , what hee is . fol. . peter accused of sorcery . fol. . purgatory not to bee found before the day of iudgement . fol. . pauls vvords of the measure of fulnesse , expounded . fol. . propagation not abolished , though diminished by sinne . fol. . r romaines iudgement in a case of life and death . fol. . romaines greedy of praise . fol. . romane orders . fol. . romane priests , called flamines . fol. . romulus a god . fol. . rome taken by the galles . fol. . romaine theater first erected . fol. fol. . romes salutations . fol. . rome punishing offenders . fol. . romaine gouernment three-fold . fol. . remus his death . fol. . romulus his death . fol. . regulus his fidelity . . radagasius king of the gothes . fol. . roinocorura vvhat it is . fol. . repentance of god , what it is . fol. . rabbi salomons opinion of the authors of the psalmes . fol. . rhadamanthus , vvho he was . fol. . roboams folly . ibid. rome second babilon . fol. . rome imperious babilon . fol. . s syracusa , a citty . fol , . sacking of a citty . fol. . scipio nasica , who he was . fol. . sanctuaries what they were . fol. . scipio's , who they vvere . fol. . scipio's , which vvere bretheren . fol. . seditions betweene great men and people . fol. . sabine virgins forced . fol. . sardanapalus , last king of the assyrians . fol. . sardanapalus , his epitaph . ibid. sylla , who he was . fol. . sylla , and marius his vvar ibid. sylla , his cruelty . fol. . sempronian law . fol. . saguntum , vvhat it vvas . fol. . salues vvarre . fol. . sertorius his death . fol. . scaeuola his fortitude . fol. . siluer , when first coyned . fol. . socrates , who he was . fol. . schooles of athens . fol. . scripture speaketh of god according to our vveake vnderstanding . fol. . sauls reiections a figure of christs kingdom . fol. . salomon , a figure of christ. fol. . syon vvhat it signifieth . fol. . sotadicall verses vvhat they are . fol. . sycionians first king. fol. . semiramis , who she was . ibid. sarpedon , who he was . fol. . sphynx , her riddle . fol. . stercutius , who he vvas . fol. . swinging games . fol. . sangus , vvho he was . ibid. sybils , vvho they vvere . fol. . sages or vvise men of greece . fol. . solon , vvho he was . ibidem . septuagints , vvho they vvere . fol. . sanctum sanctorum . fol. . society subiect to crosses . fol. . seruant not read in scripture before noah cursed his sonne . fol. . sinne , mother of seruitude . ibid. saints , where they shal be at the burning of the world . fol. ●… . sodomites blindnesse , of what kind it was . fol. . t thomas moore his praises . fol. . tarquin collatine exild from rome . fol. . tarquin the proude his death . fol. . tribunes first elected . fol. . tiberius gracchus a law-giuer . fol. . tyrannus , vvhat and vvhence . fol. . tarpeia , who she was . fol. . tables of proscription . fol. . torquatus putting his sonne to death . fol. . theodosius , who he was . fol. . theodosius , his humility . fol. . thales miletus , vvho he was . fol. . trismegistus , who hee was . fol. . thurimachus , vvho he vvas . fol. . triton the lake . fol. . triple penalty i●…osed on the athenian vvomen . fol. . triptolemus , who he vvas . fol. . taurus , vvho he was . fol. . tautanes , vvho he vvas . fol. . thales , vvho he vvas . fol. . theman , vvhere it is . fol. . time of christs death . fol. . tully his sorrow for his daughters death . fol. . theeues haue a kinde of peace . fol. . temples vvhy erected to martyrs . fol. . v vv●…an , vvho he was . fol. . ●…tary pouerty . fol. . v●… , vvho he was . fol. . valentinian the elder . fol. . valens law . fol. . viues complaint for dec●…ed charitie . fol. . w vvars of affrica . fol. . wine , how found out . fol. . whores ●…ed shee 〈◊〉 . fol. . worme of the vvicked hovv to be vnderstood . fol. . will of god how it is changed . fol. . x xenocrates , who he was . fol. . xerxes , who he was . fol. . xanthus , who he vvas . fol. . z zephanie the prophet . fol. . zeale , how to be taken . fol. . zoroastres , who he was . fol. . errata . folio , . l , . r , example for example . f , . l , . r , forgo for forge f , . l , . r , thirst after glory for this of glory . f. 〈◊〉 ▪ l , ●… . r , seeing for beeing f , . l , . r , her for his . f , . l , . r , it for if . f , l , . r , hands for heads . f , . l , . r. 〈◊〉 ●…or vvorships . f , . l , . r , this for is . f , . line . read prouiso for prouision . f , . line i. read per , 〈◊〉 〈◊〉 〈◊〉 . l , , r , the for their . f , . l , , r , leuing for liuing . . l , . fift for first f , . l , . r , field ●…or filed . 〈◊〉 〈◊〉 to be . f , . l , . cryings for cringes . l , . r , call for all . f , . l , ult . r , and diana for diana and. f , . l , 〈◊〉 ▪ 〈◊〉 ●…ers 〈◊〉 o●… f , . l , r , forbid for forbad f , ▪ l , . r , wife for wife : f , , l. . r , not for not . f , 〈…〉 . l , . 〈◊〉 , then was he also for then we also . f , . l , . r , then for the. f , ●… . l , . r , nul●… 〈◊〉 〈◊〉 . f , 〈◊〉 . l , 〈◊〉 r , worlds for words . f , . l , . r , them for then . f , l , . r , which for with . f , . l , . r , 〈◊〉 〈◊〉 〈◊〉 l , ●… . read swim for some : f , . line r , desired for edisred f , . l , . read euent for euen . 〈◊〉 〈◊〉 〈◊〉 reparing for repaying f , , line . r , man for many : f , , line . r , cruelty for cruelly , f , , 〈◊〉 , 〈◊〉 many ▪ f , 〈◊〉 , l , 〈◊〉 r , dead for death . f , , l , . r , gaue for waue . f , , l , ▪ r , we for were f , . l , . 〈…〉 ▪ l , . r , of the for the of ▪ f , , l , , r , then for them f , , l , . r , saying for sauing . f , , l , ●… 〈◊〉 to for to vs. notes, typically marginal, from the original text notes for div a -e 〈◊〉 . in br●… . notes for div a -e the gothes 〈◊〉 driuen out of their country by the hunns , valens the emperor burnt aliue the house of the balthi . the death of the traitor ruffinus . the death of radagaisus . the deserued death of traiterous stil●… and his sonne . notes for div a -e retract . . chap. . retract . . chap. . notes for div a -e habac. . rom. . psal. . psalm . . iames . . pet. . aenead . . lib. . c. the romans the proudest nation . lib. . a eneid . . at the last sack of hierusalem the romanes themselues filled the temple with dead bodies . a eneid . . the image of the pallad●… . epist. . aene. . aene. . aene. . what penu is . who were the dij magni . piety . phaenix . increase by remission . the claudian family . syracusa . fabius . psal. . . . a description of the sack of a citie . rom. . . rom. . . thesaur●… what it is . humaine goods what they are . what tribula is . ezech. . . tim. . . . . iob . . . tim. . . vers . . & . math. , . . paulinus bishop of nola. mammon . the benefit of famine ▪ mat , . . psal , . . luc. . . . cor. . . sepulchers . t●… . . math. . iob. . gen. . &c. dan. . ionas . arion . a cittie . attilius regulus . the will sanctifies the body . math. . three sorts of good . 〈◊〉 . 〈◊〉 . virgil once pleaded . [ ] al this is left out of the paris edition . the manner of iudgement in matter of a romains life and death . hels nine circles . it is a literats●… , in the text of al editions that i find . antistrophe . the romaine greedy of praise . will conquer , &c. 〈◊〉 . math. ●… . . cor , . . psal. . . that plants are ani●…ate or liuing creatures . abraham gen. . iudge . . . . [ ] this is lefte out in the edition of paris . agamemnon . the people hovv stiled . reason aboue examples . math. . . cap. . the ca●… . the in●…grity of the c●…es . cato his sonne . ma●… . torquat●… . attilius his pouerty . particular vocation , . cor. . . pelagia . sempronia . eccl. . the old manner of baptizing . [ ] al this is left out of the paris edition . rom. . . rom. . ●… . psal. . ●… paranomasia . psal. . . psal. . . scipio nasica . the originall of the carthaginian wars . labor better vn●…o rome then quiet . the 〈◊〉 w●…res . 〈◊〉 , 〈◊〉 . 〈◊〉 . 〈◊〉 . nasica abolished the sitting at playes . the romaine i heater , when first erected . cauea what it is in the theater . the priest better then his gods. the 〈◊〉 〈◊〉 . plague of 〈◊〉 fol●…ing the plague of 〈◊〉 . 〈…〉 〈…〉 〈…〉 the benefit of affliction of sanctu aries or asyla . 〈…〉 . notes for div a -e . tim. . how hatefull the name of christians was once at rome . the gods neuer taught . their vvorships good manners . b●…hia mother of the gods. the 〈◊〉 offered to the gods. 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 . a●… . the priests called galli . the ablution of the mother of the gods . the megalesian plaies fercula vvhat they vvere . di●… ho●…r 〈◊〉 to be●…factors . pro. . satyra . the fugalia . fugia , a goddesse . vitula . * the fugalia weare feasts in rome instituted for the expulsing of ta●…quin and the kings : a fugando , saith censorinus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rough siluer . roughnes defined . philosophies precepts . the philosophers more worthy of diuine honour then the gods. sir thomas moore . danne . the inuention of plaies . tragedy . comedy . eupolis . alcibiades three kindes of comedies . old. meane . nevv . 〈◊〉 . satyres . the satyres . the first nevv ●…omedy at rome . pallia●… . togata . praetextata . trabcata . tabernaria . the mimikes . floralia . cato . tullyes bookes de republica . the sci●… . old comedies . aristophanes ●…is nebu●…ae . cleon. aristophan●…s his ●…quites . cleophon . hiperbolus the censor . pericles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plautus . scipios the brethren . caecilius . cato the elder . the portian law . capite dimiaui , what . occentare what it is . aschines . aristodemus . al vnclean spirits are vvicked diuills . the lab●…s . sad sacrifices . curia vvhat , terence . the infamy of stage . players . decimus laberius . the attellan comedies . the censors vievv of the city . the orders of the romaines . the parts of a syllogisme . paris copy defectiue . plato held a demigod . actor , author , plaier . what poets plato expells . humanity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . suadere . persuadere . medioxumi . heroes . nesci●… towardlynesse . priapus . phallus , seu ihyphallus . cynocephaelus . anubis . febris a goddesse . the flamines . the iouiall pomona goddesse . the flamines apex or crest . romulus is a god. quirinus . the athens law followed by rome . the lawes of the . 〈◊〉 . lycurgus 〈◊〉 〈◊〉 . tarquine collatine depriued of office , and put out of rome . camillus exiled by his countries monstrous ingratitude . seditions betwixt the great men and the people . lawe . good. right and reason : aquum & bonum . budaeus his praises . 〈…〉 . thalassus . the confederation against romulus . mount caelius . consus a god . the first consulls . camillus . asse & aes graue , all one . the common corruption before christs comming . christ the founder of a new citie . the death of tarquin the proud . the diuisions of the people frō the patriots the 〈◊〉 of africa . plinius corrected porsenna his 〈◊〉 . hovv offenders were punished at rome . the portian & sempronian lavves . act. . the agrarian lavves . the first departure of the people . the tribunes . the second departure . saluste phrase . sy●…scere , 〈◊〉 〈◊〉 〈◊〉 . in the city of god his will is all the lavv . exactors or taxe-takers . the verses of the leter y. [ ] no word of this in the edition of paris . a description of the publike corruption . the salutations at rome . sardanapalus . sardanapalus his epitaph . the harmony of the common wealth . a common wealth . an estate gouerned without ●…tice is no common weale . psal. . . tiberius gracchus . the death of a●…ilian scipio . the three learned athenian ambassadors . l. furius pylus . a commō-wealth not gouerned without iniustice . the vse of a definition . rod. agricola . the three formes of rule . optimates . tyrannus . what and whence . friendship & faction . ennius . diffamarê how vsed . not a word of this in our paris print . euill manners chase ●…vay the gods . the gracchi . marius . cinna . carbo . the originall of the ciuill warre betweene sylla and marius . sylla . the calling out of the gods . the galles take rome . the capitolls geese . egipts beast gods . the gods honors at rome . the happy successe of wicked marius . marius his cruelty . metellus , his felicity [ ] paris copy ●…eanes 〈◊〉 this . cateline . ( marius his fligt . marica . the forme of a crown●… of gold in the liuer of a calfe . sylla his crueltie . p●…sthumius . mithridaces . the deuils together by the cares amongst themselues . the gods examples furthered the vvarres . prodigious sounds of battles heard . brethren killing one another . . cor. . the deuils incite men to mischief by wicked instigations the goddesse flora. the office of the aedile . * he meaneth they haue bin a great enlargement of the true church of god , vpon earth , by suffring so constantly . the happines that the deuills can bestow on men . fabucius . vertues seedes . day , how vsed . per ioue unlapidem . notes for div a -e apollo and neptune worke the building of troy. iliad . aeneid . . neptunes prophecy . apollo fauoreth the troians . the law sempronian of iudgements . the plautian the cornelian , the aurelian . romulus his ●…atner . aeneas his mother . caesars family . gen. . the benefit of being held diuine . numitor & his children the punishment of the offending vestall . no lawe against adultery before augustus . the lawe iuliana . parricide . numa's . ●…aw remus his death . sylla's side stronger then marius his . the deuills car●… to deceiue . c. fimbria . the palladium . peace bestovved on the vnvvorthy . numa's peace of . or . yeares . ianus . the first kings practises . the first kings . fiue ages of men . [ paris copy leaues out this intirely . ] aristonicus . cra●…us death . the gods in a sweate . antiochu●… . cumae . aesculapius . but best of all by liuie h●… leaue to say with the text , pessinus , for pessinus was a towne in in phrygia , where cybel had a temple , before she had any at rome . metamorph. sellers of smoake . aemathia . andromache . tarpeia . stator . rome had no iust cause of war against alba. psal. . . as they did in rome to fight for ●…heir lines . alba. the two cyri. magnus rex . the theater & amphitheater . the sunnes naturall eclipse at romulus his death . luc. . romulu his dea●… . eclipses . tullus hostilius . tarquinius priscus . the capitol . getulia . for it is said brutus was ●…arquins ki●…man . bed-spreading . 〈◊〉 vsed at rome . a brood-man . capitae censi pyrrhus . he●…aclear . victory . archiatri . tibers inundation . fire in the citty . the secular plaies . an age. the tau●…ian games . mettellus . the mas●…cre of c●… . the ring . the volons i●…s . saguntus . scipio . african . the gallogrecians . the lawe uoconian . tripudium solistimum . diuerse mithridates prodigies in the catle . the confederats ●…rre . septimuleius anagninus . discord a goddesse . concords temple . the cause of troyes destruction the slaues warre . the pirate war. nobles slaine . by cynna & marius . c. fimbria licinius . bebius . catulus . marius his sonne . scaeuola . tables of proscription . the bebii . marius gra●…idianus his death . sulmo . sertorius . cateline . lepidus . catulus . cn. pompey . iul. caesar. c. octauius . the triumviri . christ borne . luc. . ciceroes death . caesars death . m. antony . brutus . locusts in africa . pestilence . sabaea . prodigies . p●…ying ser●… . lbis whv worshiped in egipt . [ ] paris copie doth leaue out this betweene these markes . ] aetna . catina . notes for div a -e christian religion . false gods . varro . varro's antiquities . lady pecunia . ill manners . mat. . apuleius 〈◊〉 platonist . phaeton . aetnas burning . [ this note is left ou●… in paris copy . ] the comparison of poore quiet and rich trouble . 〈◊〉 . p●… . . stoicisme like to christianitie . bellum , warre : of whence . a pirates words to alexander . the leaders of the fugitiues . iust forme of kingdom florus . the first kings . ninus . the f●…rst warre . the greeke ly●…s . the assyrian monarchie . when augustine wrote this worke . astiages . the persian monarchy . cloacina . venus cloacina . volupia . angeronia libentina . vaticanus . cunina . tutanus . tutilina . proserpina . hostire . flora. chloris . lacturcia . matuca . runcina . carna . iupiter why so called . iuno and terra the ea●…th al one va●… , de ling la●… . sa●…es so●…ne . 〈◊〉 . saturne . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . terra tellus , ceres . vesta . two 〈◊〉 . the ciprian virgines custom . mars . vulcan . iupiter . apollo . the 〈◊〉 〈◊〉 〈◊〉 . the tripos . the pythia . mercury . ianus . ianiculus . diespiter . lucina . opigena . ilythia . carmentes . port scelera●…a . rumina . educa and potina . venilia . cumaena . the muses consu●… . s●…a . the pretexta . la●…s 〈◊〉 ●…hat . 〈◊〉 aeneid . . victoria a goddesse , math. . . stimula . hora. ●…urcia . faelicity alwaies good but fortune not so . fortune . plutus lame and sound . fortunes image did speake by the diuels meanes . fortuna muliebris . faith. vertues parts . habuc . . vertues . temple . mens a goddesse . faith. scaeuola . curtius . decius . chastities chappels . virtue what it is . vertue . [ ] hee louanists like not this but leaue it . ] arte whence . cato . mens her temple . the nuptiall gods . peitho . hymenaeus . siluer when first coined . gold coine first . rubigo . the sorts of the nymphes . pittie . the capitol . summanus . lucullus . picus . faunu●… . tiberinus . ●…la . feares and pallors temple . pieties chappell . terminus . batylus . iuuentas . thunders of how many sorts . honours temple . ioues adulteries . titus latinus history . mercurie . the re●…all of the romain empires 〈◊〉 . rom. . hadrian . iulian. iouian . tullies dislike of images and fables of the gods . the gods war●…es . an accade●… . the titan●… religious superstitio●… . god no soule but the soules maker . the telet●… who first brought images to rome . gen . the dipe●…sion of the iewes . notes for div a -e fortune & fate what . what the vulger hold fate . the astrologian●… necessity of the starres . fate what it is . the destenies . epicurus . fortunes . casualties what they are as aphrodyse●… thinketh . the starrs dominion . plotine . seneca . mars a sta●… possidonius horoscope , what . nigidius figulus . the stars out run ou●… slacke thoughtes . gen. . hipocrates his guesse . the angles of heauen . man is not conceiued after the first conception , vntill the birth . 〈◊〉 〈◊〉 . creatures superfaetan●… that is breedi●…g vpon blood . twinnes both be gotten and borne . the tide of the sea . what male & female is astrologers how true presagers . hesiod . ●…riters of husbandry . sup gen ad . lit . et . . de . doct . chr. god●… fore-knowledge . the stoiks fate . foure opinions of fate . god the changer of the will , psal. . f●…te of no f●…rce . voluntary causes . genes . . spirit of life . euill willes not from god. our wills causes . deny gods prae●…cience , and deny god. 〈◊〉 of 〈◊〉 kind●… . 〈◊〉 . 〈◊〉 god 〈◊〉 . god almighty indeed . ●…raescience & freedom of will also . how man s●…neth . democritus . chrysippus . pluto . go●… p●…science no c●… o●… 〈◊〉 . loue of glory . kings . consuls vertues and honors temples . glory . . cor. . galat. . true vertue . lib. . cap. . consulls . 〈◊〉 . phthia . larissa . micaenae . argos . glory . cato of vtica . epist lib. 〈◊〉 . car. lib. glory a princes nourishment . philosophy to be well read . the loue of iustice should excell the loue of glory . ●…o . . . ●…o . . . m●…t . . luc. . mat. . . mat. . . true pietie . latria . the eternall city . rom. . mat. . . cor. . remission of sinnes . romulus his sanctuary . all the romaine subiects made free of the citty . barbarians who they are . rhines bankes . god the minde●…●…rue wealth . torquatus . camillus . scaenola . curtius . mat. . the decii . regulu●… . the praise of voluntary pouerty . valerius poplicola . q. ●…incinatus . fabricius . act rom. . ve●… . . the dictatorship . fabricius a scorner of ritches . corn. silla . desire of rule without loue of glory . desire of rule vvithout loue of glory . contempt of glory . gods prouidence is it that rais●…h the vvicked . pro. , . iob . true vertue serueth not glory . tyrannus . anea●… . the picture of pleasure . zoroafter . two kinds of soules in plato's world . pythagoras his numbers . the manichees . vespasian . domitian . iulian. warres soone ended . warres hardly ended . euentus . christian emperors dying vnfortunately . constantine . pyzance . constantinople . the romaine world . iouinian . gratian. pompey . theodosiu●… iohn an hermit and a prophet . a great wind ayded theodosius 〈◊〉 h●…s humi●…y . iohn the anchorite . claudian . foo●… . valens . the massacr●… 〈◊〉 thessalonica . th●…odosius 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 more 〈◊〉 ●…hen truth in pr●…at . h●…stor nat . notes for div a -e psam . . . life eternal in vai●… asked of the gods . varro while he liued had his sea●…e ●…p . terentianus . laurentina hercules who●…e deified . euemerus . adonis his death . venus her statue on mount libanus . ging●…e what it i●… . thi●…le wi●… to ●…atinus a mimike actor . saturne a deuourer of his sons . * it signifies the enabling of the woman to bring ●…th a childe . bacchus ! maenades . pilumnus . para ▪ 〈◊〉 . priapus . n●… . seneca's reprehension of the gods altars . iohannes and ●…eas scraneus . strato . 〈◊〉 eternall life . notes for div a -e diuinity wherefore to bee sought . mergarides perhaps our english potatoes . a good minde better then memory . ianus . aeneas would haue saturnia called aeneopolis . berosus the chaldean . the nimph crane . iohn . . sacrifices of men . falshood ouerthrowes it selfe . saturne . the golden age . proserpina . ceres sacrifices . triptolemus . the filthinesse , of the 〈◊〉 sacirfices . perephatte . 〈◊〉 . orgie●… . cerealia . politian . bacchus his sacrifices . phallus . philagogia . ithyphall●… . plostelum . lauinium . venilia . salacia . hel. varro his degrees of soules . the intellect . the soules two parts . dis , proserpina , romulus called altellus earths surnames . libers sacri●…ces . cybeles sacrifyces . scapus . why the gall●… geld themselues . plato hi●…●…iddle . [ the louanists omit this . ] ganimede ▪ the samothracian gods . cabeiri . platos idea . pluto . the workes of the ●…ue god. angels . all things fulfilled in christ. how the prophets vnderstood the prophecy both heathen & others . who were the gntiles gods . numa , founder of the romaine religion . the re●…rence of sepulchers . hydr●…mancie . necromancie . gods pro●…dence . t●… religi●… 〈◊〉 the de●… . th●… kinds of d●… . notes for div a -e wisdome . . . heb. . philosophy . the italian philosophy . the iōnike philosophy . ionia . phythagoras . thales of miletus . the . greeke sages . anaxima●…der . anaximenes . anaxagoras . diogenes . archel●… the naturalist . the final good . the socratists of diuers opinions . socrates . the true phylosopher . [ the louanists leaue this . ] socrates his statue . aristippus . antisthenes . the stu●…y of wisedom and what ●…t concernes . plato . effecting disciplines , plato . [ this note the louanists haue left out wholy . plato . ] [ and this also for company . ] all the phylosophers short of●…lato . the stoikes sire . the corporcal world the gods of the higher house . scoikes ep●…s . py●… . god onely hath true essence , al the rest depend vppon him . things sensible and intelligible . mutable what . rom . . . god is no body . die●…s the diuine . cie●…r . acad . quest. lib. . the phylosophers cō●…tion about the greatest good . knowledge of the truth . platos●… phylosopher a louer of god. colo●… . . rom. . . . act. . . rom. . . . . plato's opinion of the greatest good . valla. loue. delight . toenioy . atlantikes . atlas . egiptians . brachmans . persians . chaldees . scithians . druides . spaine . psal. . . [ this is no good doctrine inthe louanists opinion , for it is left out , as distastefull to the schoolemen , though not to the direct truth . ] plato heard not hieremy . gen . . platos grownd●… out of diuinity . exod. . . rom. . , . hi●…emy . plato an attike moyses . plato held heauen , fire . one god. epicharmus . pla●…onists . aristotle . plato and aristotle compared . speusippus . xenocrates academy what and ●…ence . the sch●…les of athens . plotine . iamblichus porphyry . desires . labeo . why the euill gods are worshipped . the supernall gods haue no creatures liuing offered to them the deuills community with gods and men . the orders of the gods mans hope aboue the deuils despaire . the deuills bodies . the serpents renouation . lib. . apul de do●… socratis . olympus . plato's deuills . immortality worse then mortality . mat. . . abbot agatho . ancid . . virg. a●…g . log . . apuleius accused of magick . magike forbidden . the elements chai●…ed . the deuills hab●…ion . rom . . . . isay luc. . luc. . mat . ●… mat . spirits and deuills called into images . psal. . . cor. . . . how man doth make the deuill god . the deuills benef●…es hurtfull . de philosoph . orac. malice . the martires memory succeeded the idols . mercuries tombe . the necia pla●…es . three aesculapi●… . the crocodile . the mercury . hermopolis . trismegistus . cyp●… . 〈◊〉 〈◊〉 〈◊〉 . martires not to be adored . ] plaies of the passion of iesus christ , vnlawfull . the louanists want this . [ isis. ceres . wheate put barley out of credit . notes for div a -e in cōuiuio . daemones . d●… 〈◊〉 〈◊〉 pas●… . an history of a philosopher tha●… was in a sto●… at sea . 〈◊〉 of . 〈◊〉 . 〈◊〉 pa●… 〈◊〉 . 〈◊〉 . phantasie . opinion . affects how 〈◊〉 man. pyey 〈◊〉 . angells why called after the affect that their offices rele●…e . t●… 〈◊〉 〈◊〉 sub●…s ●…o pas●… . 〈◊〉 〈◊〉 〈◊〉 the circian colours . apule●… his description of ma●… the deuills miserable immortality . plotine ▪ eudemon●… . gen●… ▪ lare●… . 〈◊〉 ▪ the golden 〈◊〉 〈◊〉 . daemon . l●…res . lemures . ma●…s . the di●… eternally miserable . enuy. phil , . god not polluted by being present vnto wise men . god incōprehensible god is to be partly kno●…ne of his creatures . god assumed man. all this commen●…ary the lovanists do l●…aue quite out . daemon vsed alway in the scripture on the worst part . 〈◊〉 ●…t it is . 〈…〉 . daem●… . ma●… . . ●… . math , . christs miracles . temptation . the diuels knowledge the diuels o●…en decemed . loue of f●…e obi●…s . the cert●…y of gods w●… , ●…s . . . p●… . . ●…s . . ●…s . mar. . . ps. . . men called gods , why. cor , . . ver , . , the diuel●… not to be worshipped . notes for div a -e ( 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . gods seruants . la●… . dul●… . 〈◊〉 ▪ 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 . 〈◊〉 hier. mat. . 〈◊〉 〈◊〉 psa. . . r●…ligon . the sum of ●…lle eligion . neighbors who bee they . our friend our second selfe . psal. . psa. , , . 〈◊〉 psal. , ●… . ver. , mich. , , . heb. . mercy . ●…el . . rom. , verse . psam . ●… , the christ●…ans sacrifice . the sacrament of the altar . psal. . gen. , ●… gen. gen●…s ge●… exod. exod. ●…od . the teletae . goetia , magike . pharmacy . theurgy . plato's law , platos gods . psellus his daemones . porphyries gods . the deuills apparitions . . cor. . pro●… . lib. . chaeremon porphyryes 〈◊〉 of the gods that loue sacrifices . isis. osyris . man a 〈◊〉 〈◊〉 . all time 〈◊〉 to god. 〈◊〉 〈◊〉 . whether the fathers ●…aw god or no. heb . . io . exo. . ve●…se . lycurgus . m●… . . ●… . . . god●… pro●… . periurgikes t●… 〈◊〉 excell the pagans . the angels 〈◊〉 god . procurare . actius naeuius , augur the 〈◊〉 ●…pent . claudia a vestall . iugler●… . illusion●… . a●… 〈◊〉 〈◊〉 t●…e 〈◊〉 . exod. . ●…os . ios. . king●… . . the diuels vvorke vvonders for their vvorship . ps. . offices . the angels refuse honours . apoc. . acts. 〈◊〉 the church a sacrifice . hovv : the mart●…rs the diuels conquerers . heroes and semigods . 〈◊〉 . he●… . rap●… . prose●…p . lib. . scipio african . sin onely ●…euers man from god. exorcisme . porphyry his opinion of the trinity . heed must bee had of discourse of the trinity . the sabellian heretikes . whether the phylosophers kne●… the ●…inity . serapis his answere . plotine . 〈◊〉 . 〈◊〉 ▪ . pride 〈◊〉 one from light of the mistery of redemption . io. . . io. . . io. . . the 〈◊〉 . ●…s . . . ps. . the flesh is cleansed by the heart . rom. . . christ 〈◊〉 vpon h●…m whole m●…n . virgil. e●… . . the theurgikes cannot purge or cleanse 〈◊〉 sp●… . . cor. abd. . esay . . the wisdome of the word foolishnesse . amelita . plato's opinion of th●… worlds crea●…on . the kings l●…gh way . genes . psalm . iohn esay luk. a rec●…pitulation of the former ten book●… . 〈◊〉 〈◊〉 . notes for div a -e 〈◊〉 . ●… . 〈◊〉 . ●… . 〈◊〉 . ●… how god speaketh vnto man. no godhead of the sonnes waisted in his assumption of man. faith concernes things inuisible . sens●… . to see . whether the world be created . m●…odorus . 〈◊〉 . time. eternity . gal. . . knowledge of a creature . gods rest not personall but efficient . iob. . ●… vnitie in 〈◊〉 . religious phrases . god ●…ly 〈◊〉 . 〈…〉 . a pure conscience . ioh. . . 〈◊〉 . . . . th●… 〈◊〉 . iohn . . ps●… . . . 〈◊〉 . ●… . 〈◊〉 . . . 〈◊〉 . . iob. . psal. good 〈◊〉 better 〈◊〉 bad angells . iob. 〈◊〉 ●…ill . c●… , , , , , . 〈◊〉 〈◊〉 th●… 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . louvaine copie defectiue . ] gen . . . darknes . gen. . plato . the iust cause of the worlds creation . nothing ●…aturaly ●…ell questons in the consideration of nature . the holy spirit , 〈◊〉 perso●… 〈◊〉 〈◊〉 . [ lou●…aine copy defectiue ] the parts of a vvorke man. vse . fruit. fruiti●… . 〈◊〉 〈◊〉 . 〈◊〉 . w●… . ●… . the number of sixe . pro. . . the number of ●…auen . ps. . mat. . . a beginning . iohn , . ps. . . eph. . . iame●… . . gen. . ps. . waters aboue heauen . elements how commixtures . the seat of the brayne notes for div a -e god the onely immutable good . to adhere v●…o god. exod. . essence apo●…a . gods enemies . vice and 〈◊〉 . exod. natures absolute excellence euen in things that punish man. punishment of malefactor ▪ in the sunne . the goodnesse of fire . salamander . eccl. . psal. . the diuine essence neuer can faile . t●… inordinate loue of things bad , not the things ●…selues . the fall from good the cause of euill . psal. . the creation of the angells . eze. . the dgree●… of grace . the egiptian yeares . the greeke histories 〈◊〉 th●…n the egiptian●… in the computation of the monarchies the liberty that the old wri●…ers vsed in computation of time . the monthly years . nothing co●…uall that hath an extreame . ecc. . . rom . 〈◊〉 . thess. . psal. . . reuolution of times . is●… . . . god eternall . psal. . rom. . wis●… . . times . 〈◊〉 . 〈◊〉 . the 〈◊〉 〈◊〉 what they are . arguments against the creation of things , in time . . cor. , ●… . gods vvorking & his resting . 〈◊〉 . number 〈◊〉 . w●… . , m●… . , 〈◊〉 〈◊〉 〈◊〉 . genes . 〈◊〉 psal. secula 〈◊〉 . 〈◊〉 , 〈◊〉 . true felicity . our life 〈◊〉 to death . rom. . 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . the goodnesse of obedience . dis●… amongst men vvor●… . gen. . breathing in his face . . cor. . angells the creators of nothing . angells gods deputies and ●…rs . gen. . 〈◊〉 . cor. . . cor. hier. . pli●…ib . . a child like a d●…uill . iohn lamuza . womens longing that are with child . alexandria psal. . . in timaeo . mariage commended in the creation psa. . notes for div a -e [ the louaynists are deafe on this side , but not blind , they can see to leaue out all this . ] the forsaking of god ●…e death of the soule ma●… . . death by sinne . psal ●… . infants weaker the●… the young of any other creature . why death remaineth after baptis●… . gen. . . cor. . . rom. . we follow things forbidden . martirdom to the vnbaptized in the steed of baptisme . iohn . . math . iohn . . psal , . death , good to the good , and bad to the bad . who may be said to bee dysng . death what it is . the time of life is a course vnto death . eccl. . . psal. . the second death . [ louvaine copie defectiue , as i doe thinke it may very lawfully in this : ] comparison , or analogy . genes . 〈◊〉 . rom. . genes . , . 〈◊〉 〈◊〉 had 〈◊〉 〈◊〉 , 〈◊〉 had not died . wis . palli●…i . coniecture deceiueth the philosophers . gens . . the center . in timaeo . 〈◊〉 . cor. how man seeth . virg aen●… ad . . . cor. what bodies our first parents had . pro. . . psal. . . psal. . . paradise . eden . the riuers of paradise . genes . . tob. . luc. . rom. . rom. . . cor. . rom. . 〈◊〉 . christ the heauenly man. co. . man formed . man how created . isa. . . i co●… . . eccl●… . . psa. . . iohn . . . genes , . . eccl , . 〈◊〉 . the apostatical angels . the diuel at the iudgment shal be cast into the second death . 〈◊〉 verg●…ra . 〈◊〉 co●…li . [ the louaine copy defectiue . lanctantius . notes for div a -e death propagate by sinne . grace . . cor. . flesh vsed for man. rom . gala. . iohn . . ioh. . gal. . ▪ , . the works of the flesh the mentall vices ascribed to the flesh . animosity . . cor. . 〈◊〉 , , . wis. , the deuills haue no flesh yet haue they fleshly workes . . . the mindes foure affects . rom. . . cor. . 〈◊〉 cor , , , , . rom. . gen. , . . cor , , soule , 〈◊〉 man. lawfull hate . will. psa. io. . tim. , . phil. psa. , wis. , psa. psa. psal. , rom. . amo and di●…o , diff●… . esay . . mat. . . luc. , cor. , andr. act . s●… . sadnesse according to god. cor. , , , alcibiades his sadnesse . erapathia . philumena . [ the louaine copies defectiue . ] alcibiades . rom. , . cor. , mat. ●… , mat. io. , cor. , . gal psal. ●… , philip. , rom. , cor. , 〈◊〉 cor. . 〈◊〉 mat. iohn luk ●… mat rom. , psal. , . ioh. , psal , psal. . ●… 〈◊〉 . crime . theut . the state of our first parents . 〈◊〉 . 〈◊〉 . ioh. 〈◊〉 . exod . kin. . . ti. . . rom . . . gen. . . a trope . paradise . it was not the fruit but disobe●… that o●…threw adam . obedience the mother of all 〈◊〉 . pride . ●…e . . ●…ll ●…kes done by 〈◊〉 〈◊〉 ●…l persons . humility . psal. . gen. . . pro. . . ps. . 〈◊〉 in 〈◊〉 accuse 〈◊〉 〈◊〉 . 〈◊〉 abrahams obedience . the punishment of disobedience . psa. . paines of the flesh , & 〈◊〉 〈◊〉 . 〈◊〉 a ge●…ll name 〈◊〉 all vici●… effects thess. . . . carnal copulation . gen , . . gen , . 〈◊〉 . gen , . . what vvas ment by the tree of the knovvledge of good and euill . c●…pestra the gym●… . tusc. lib , . [ the louanists defectiue here . p●… in french is go onfo●…d . the parts of the soule d●… . naturall shame . cynikes . the cloake . the donatians and circumcelliones . genesis . lust g●…oing vpon sin . psal. , the adamites . the distinction o●… sexes in the cr●…tion . mat. , the soules power ouer the body . rom. , . the gene●… field . extraordin●…ies powers of motion in some perons . restitus his extasie . the lungs . hermotimus , of clazomene . the first mans felicit●… er●… he●… sinned . the monthly flowers in women . man hath no power of himselfe to avoide sinne . psal. . psal. . augustines eutopia . notes for div a -e the tvvo citties . rom. . ●… . gal. . . . , . isay . the earthly citty in two formes . an allegorie . sina th●…moun . wisd. . . true concord . earthly peace a false good obteined ●…y warre . the good contend not one against another . an archetype . gal. . . . th. . gal. . . mat. . . . ti. . mat. . how a sacrifice should be off●…ed . rom. . . 〈◊〉 . . what a city is . ionicus . the first citty . henochia . iudea . gen. . . hier●…e burgarin●… . pliny the sec●…d . a quadra●… in number . intercalation of daies . gen. y. . psal . the month of the moone . gen. . gen. . . maturity . affinity the propagator of charity . the latines haue three words for cousin germaines . caine , possession henoc dedication . seth resurrection . enos , man. gen. , , , ●… . genes . . . rom. . . rom. . . two henoches . luc. ●… . exod . psal. . haire-cloath . naamah . gen , . psal. , psal. , psal. . psal. , cant. . psal. mar●… . . ma●… . . gen. . the sonnes of s●… called ange●…●…ically . psal. . . baruch . . angels vvhat it is , ●…bus and succ●…us . aquila , a 〈◊〉 . the apocrypha . the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 ▪ gods prescience and act a like firme and both vnalterable . 〈◊〉 . . ●… the arke a type of the church . mount olympus . apelles anheretique . mortayses , subscudines . stellions . bees . virg. geor. . notes for div a -e 〈◊〉 . . ●… . g●…n . . . c●… . . . cor. , mat. , phil. , . is●…i . mat. , ●… mat. , . cor. . cor. , p●…r , vs●…d 〈◊〉 a 〈◊〉 . the plaine of 〈◊〉 ▪ ni●… . belus . the hebrewes . babilons confusion . the power of humility . nimrod . gen. . god moueth not from place to place . . cor. god speaketh three manner of waies . aenid . . the pygmees . a cubite . a foote . an hand-bredth . a spanne . sciopodes a people . checker-workes . cynocephali , a people . 〈◊〉 munkeyes . sphinxes . the antipodes . derep. li. . psa. . . . psa. . . . the hebrew tongue . egypt . ham. aethiopia . assyria . charra . gen. . gen. ●… . mesopotamia . gen. . . act . . . the chaldeaeans worshippe the fire , gen. . acts. . . galat. . asia . sicyon . pelopom●…sus . europe . 〈◊〉 . 〈◊〉 . ●… . 〈◊〉 . god vvill not bee tempted . gen. . , 〈◊〉 . gen. . hyperbole , a 〈◊〉 in 〈◊〉 , [ the lo●…inists defectiue . ] psal. . genes . . [ this the louanists haue left out as erronious . ] genes . . starres invisible 〈◊〉 our eyes . 〈◊〉 . 〈◊〉 . gen. luc. . . mat. . 〈◊〉 gen. galat. . rhinocorura . gen. . . cor. . . gen. . . gen. ●… circumcision a type o●… regeneration . gen. , eccl. . rom. . psal. . gen. . , . sarai . sarah . c●…ses of 〈◊〉 . gen. heb. gen. . . lots wife . gen. gen. . rom. . hebr. . rom. . god will see in the mount : an hebrew prouerbe . gen. . 〈◊〉 second mariage . [ the louaine copy defectiue . ] gen. . idumaea . gen. . . abraham and isaac compared . faithfull vvedlock better then faithlesse singlenesse . the blessing of i●…cob . lenticula , what it is . io. . . bersabe th●… well of the othe or of sarurity . iacob blessed & lame . psal. . israel . liberi , ho●… vsed by the latines . gen. . ioh. . . . ioh. . . ioh. . iudah . psal. . . helix . gen. . exod . exod. . . . exod. . luc. . exod. . ios. . . sam. . math. . mat. . mat. . luc. pharao . cyniphes . dog-flies . grashoppers . io●…●…d i●…s . i●… . [ the lo●…ine copy defectiue . ] notes for div a -e hier. gen. . gen. d●… . sam. sam. gen. . . sam. origen . [ the louaine edition defectiue in al this ] sam. . . sam. . hi●… . anna. l●… ▪ . r●… . . 〈◊〉 prou. , colloss . , philip. . . tim. . psa , . isa , . mat. . hie. in reg. lib , . the begger or the poore . sam. , psal. . isay. . rom. . rom ▪ . psal. . psal. . pet. ▪ cor. , rom. , . the ephod . [ this is too bitter the louainists like it not but leaue it out ] [ louuaynists vnlesse you had felt your selues toucht with this , you would neuer haue razed it out ] . sam. ▪ . sam. ●… . sam. . psa. . . gods repentance , 〈◊〉 . gal. . . cor. . . sam . diplois . maspha . . sam. . . . . &c. salomon . psal. . . cor. . . psalm . . . sam . psal . psalm . . the kings annointing , a type of christ. psal. . psal. ●… ▪ 〈◊〉 rom. . . ioh. . psal. , . . 〈◊〉 . 〈◊〉 . . . ethan . hierusalem . kin. . iames perez . rabbi . salomon . centones sotadicall verses . psalm . . psal. . . psal , 〈◊〉 gen. psal. psal. psal. luc. . . math. . the ievves beleeue a christ to come that shall not die at all . psal. . luc. . math. . psal. 〈◊〉 . psal. wis. . ●… eccle. pro. mat. . ●… pro. , , &c. . cor. , eccl. psal. , eccl. , rom. , philo , the 〈◊〉 . . kings notes for div a -e gods prouidence the arbiter of kingdomes abraham . india . sycioniaus . semriramis telexion . xerxes . thurimachus . inachus . pelasgus . phoroneus . io. mesappus . cephisus . apis. osyris . harpocrates angerona . apis. gen. . . argus . ogigius . saphrus . orthopolis . moyses . prometheus pandora . alat●… . cecrop●… phorbus . triopas . mercury . hercules . minerua . pallas . lake triton . ogyges . eusebius . attica . athens . the areopage . pagus is a village , or streete . cranaus . deucalion . lycorea . parnassus . cor. . marathus . danaue . the lupercalls . the holy 〈◊〉 in rome . dyonisius . liber . apollos plaies . xanthus . europa . rhadamanthus . sarpedon . minos . hercules . antaeus . octa. busyris . erichthonius . vulcans temple . the bacchae . triptolemus . the minotaure . the labirinth . ixion . the centaures . cerberus . aconitum . phryxus & helle. hellespont . gorgons . lib. . medusa . basiliske . bellerephō chymaera . pegasus . 〈◊〉 . daedalus . in poli●… . oedipus . a ridle . ●…ynx . 〈◊〉 . 〈◊〉 perseaus . andromeda . la●…rence valla in an errour . orpheus . 〈◊〉 . 〈◊〉 . 〈◊〉 . portumn●…s . castor and pollux . tyndaridae . gemini . dioscuri . aeneid . . stercus . the argiue kingdome . mycenae . agamemnon . laurentum . picus . delborah . stercutius . saturnes many . virg. a●…nid . li. faunus . bona d●…a ▪ latinus . latium . diomedes . diomedes fellowes become birds . circe . pentathli . lycaei . praestantius . apuleius . lucian . to create what it is . [ louuaine copie defectiue . iphigenia . calchas . a●…ead , . aeneas . labdon . hieromino . buffaldo . mezent us . a●…as deified . indiges , vvhat it is . svvinging games . sangus codrus . 〈◊〉 . 〈◊〉 . cre●… . ascania , a city . melanthus . apaturia . the slyuii . alba. the caesars whence . archons , a kinde of magistrates dauid . roboam . woluish whores . auentine . rome called babilō . [ ah ( say the louaynists ) this bites , leaue it out , and so they doe . ] the sybils . tarquinius priscus . a quadrate number , plaine and solide . lactant. lib. cap. . chap. . samaritanes . esaias . nab●…codrosor . hieremy . the ' capti●…ty of iuda . thales wise men & sages at first a generall name to a●…st and poets . pittacus . solon . chilo . the ephori , a magi●…acy ▪ 〈◊〉 . cleobulus , bias , the motts of ●…he seuen sages . cyrus ▪ computation of years is●… prop●…ecyed ▪ yeares before cyrus . the authority of the booke of iudith . o●… . amos. michaeas . ionas , ioel , hose , . . hose , 〈◊〉 . . hose , . . colo●… , . . 〈◊〉 ▪ . ●… 〈◊〉 ▪ isay , is. , , &c. isai. , , &c. 〈◊〉 . 〈◊〉 . , 〈◊〉 . 〈◊〉 . ephrata . bethleem . iona●… . naum ab●… abdi . naum. abacuc . [ louaine copie defectiue . ] idumaea . seir , the mountaines of idumaea ▪ m●… . , theman . saluator . hier 〈◊〉 . zeph. . zephany . 〈◊〉 . dan. , ezech. 〈◊〉 . daniel . psal. . . malachi 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 change no names . esdras . ●…ter . artaxerxes , ●…ong-hand . zorobabel . aristobulus pythagoras . moyses . philosophy moyse . pillers erected by the sons of seth. scribes . pharases . ●…xod . ●… . anaxagoras epicuras . ptolomies . alexander the great . philadelphus . the septu agi●… . [ the louaine copy faileth here . ] hierome a priest. hierome . [ the louaine copy defectiue . ] nin●…uie , a figure of the church agge . . 〈◊〉 〈◊〉 to go●… , 〈◊〉 〈…〉 should alexandr●… . pompey prophaneth t●…e temple . cassius spoiles the temple . gen. . alexander . ptolomy . epiphanes . aristobolus . 〈◊〉 & hircanus antipater . pompey . the sanct●… sanctorum . hircants . herod . psal. . psal. , 〈◊〉 the louaine copy defectiue in all this . ] iob. a proselyte . ephes , 〈◊〉 , psal. , luk. , mat. , ps●… . , rom , 〈◊〉 tim. the sorrow of the godly . suetonius and tacitus against the christians . domitian . 〈◊〉 . 〈◊〉 . s pol●…carpe pionius martires . iu●… . seuerus . maximinus decius , s laurence fabian b. of rome . valerian . cyprian . aurelian . diocletian , maximinus iulian the apostata , valentinian the elder , psa , . valens . gororanes . . thess. 〈◊〉 . a damnable fiction accusing peter of sorcery . against calculators . killing of children cast in the christians teeth . cataphrygians . act. , the christians beleeue not in peter but in christ . the time of christs death . notes for div a -e foure things desired by man in nature . vertue . pleasure . what man is . wisdom . rom. . iob. , mat. mat. ●… rom. . [ louuaine copy defectiue . ] . cor. . . tim. . gen. . io. . . ephe. . tim. . . [ the louaine copie defectiue thus far . ] psal. . . psa. . . tim . . pet. . notes for div a -e rom. . . rom. , . psal. ▪ eccl. . ecd●… ▪ . 〈◊〉 ▪ . rom. , , mat : , 〈◊〉 mat. , ibid mat. , mat. , , , , , cor. , mat. , , &c. io. , , , io. . , cor. , psal. , io. , io. , apo●… ▪ ●… ▪ &c. mark. , mat. , cor. , ps. , ps. ●… , 〈◊〉 mat , re●… ▪ , , , mat , , . ioh. . mat. . mat. . mat. . mat. . mat. . , &c. colos●… , 〈◊〉 . mat. , . cor , apo. . rom. . cor. , . ioh. , . rom. . . ephes. iosuah . rom. . ▪ . cor. ●… ▪ ●… . . pe●… . , . r●… ▪ 〈◊〉 ▪ 〈◊〉 psal. . rom. . . cor. , . rom. . mat. . [ no word of this in louuaine copy . ] r●…ue . . , &c. esa. psal. , 〈◊〉 , rom. , cor. iohn 〈◊〉 pet. , , , &c. . thess. . . &c. ioh. , , thess. , , , &c. . cor. . . gen. . . cor. . . . is. . mat. . phil. gen. is. , , , 〈◊〉 . dan. . psal. . . . aeneid . . psal. . osee. . mat. . mal. , . isa . . is . . wisd. . . [ none of this in the louaine copy . malachy . malachi . io. . . mal. . . isa . . . zach. mat. ioh. psal. mat. luc. zach. isa. . psal. . . notes for div a -e bernard valdaura . . cor. [ no word of this in the louaine copie . ] virg. enid . . rom. ●… . isa. . . mar. . . . cor. . . eccl. . luc. . mat. . psal. , ●… ro. , ioh. 〈◊〉 c●… . . 〈◊〉 . 〈◊〉 . c●… . . 〈◊〉 〈◊〉 〈◊〉 mat. apo●… . pet. 〈◊〉 〈◊〉 . tim. . math. , math. , , psal. . psal. , , . math. . 〈◊〉 . 〈◊〉 . 〈◊〉 . 〈◊〉 . . 〈◊〉 c●… . , 〈◊〉 〈◊〉 c●… . , 〈◊〉 . 〈◊〉 . 〈◊〉 ▪ 〈◊〉 ▪ 〈◊〉 . ●… , rom. . psalm . . 〈…〉 〈◊〉 . 〈…〉 . ioh. . 〈◊〉 cor. 〈◊〉 〈◊〉 . . ●… cor. 〈◊〉 . ●… cor. . . mat. ●… 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 mat. . eccl. . eccl. ▪ eccl. . mat. . ioh. mat. . mat. . lu●… . ●… . . mat. . . aeneid . . mat. . notes for div a -e luc. phil , . io. . ps●…l , . gen , . isay , . isay , dan. . mat. . a blinde man recouers sight , innocentius , iohn . . a phisitian sicke of the goute baptised . hespe●… , geruase & protasius acts , . . ●…xod . psal ▪ . eph. 〈◊〉 rom. rom. rom. ●… eph. ●…ph . mat. eph. cor 〈◊〉 〈◊〉 . ephes. luc. gen. luck . cor. cor. psal , . cor. rom. . psalm . . . cor. . rom. . genethliaci . herus pamphilius . enarchus . nicandas . phillip , . cor , . math , . math , . . . iohn . . psalm . , king. . . cor. . hier. . iob. . ephes. . math. . luke . . luc. . iob. . . cor. . . cor. . psal. . wisdom . 〈◊〉 kings . . . . cor. . psalm . . leu●… . . cor. degrees of rewards . two knowleges of euills . psal. psal. gen. gene. de●…t . ezech , three ages before the comming of christ. act. the folly and unreasonableness of atheism demonstrated from the advantage and pleasure of a religious life, the faculties of humane souls, the structure of animate bodies, & the origin and frame of the world : in eight sermons preached at the lecture founded by ... robert boyle, esquire, in the first year mdcxcii / by richard bentley ... bentley, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the folly and unreasonableness of atheism demonstrated from the advantage and pleasure of a religious life, the faculties of humane souls, the structure of animate bodies, & the origin and frame of the world : in eight sermons preached at the lecture founded by ... robert boyle, esquire, in the first year mdcxcii / by richard bentley ... bentley, richard, - . the fourth edition corrected. [ ], p. printed by j.h. for h. mortlock ..., london : . reproduction of original in huntington library. table of contents: p. - . advertisement: p. . created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng atheism -- early works to . atheism -- sermons. deism -- early works to . deism -- sermons. christianity and atheism -- early works to . sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the folly and unreasonableness of atheism demonstrated from the advantage and pleasure of a religious life , the faculties of humane souls , the structure of animate bodies , & the origin and frame of the world : in eight sermons preached at the lecture founded by the honourable robert boyle , esquire ; in the first year , mdcxcii . by richard bentley , d. d. chaplain in ordinary , and library-keeper to his majesty . the fourth edition corrected . london , printed by i. h. for h. mortlock at the phoenix in st. paul's church-yard , . to my most honoured patrons , trustees appointed by the will of the honourable robert boyle , esq the right reverend father in god , thomas , lord bishop of lincoln , sir henry ashurst , kt and baronet , sir iohn rotheram , serjeant at law , iohn evelyn , senior , esquire . most honoured , god having disposed the heart of that incomparable person , the honourable robert boyle , esquire , lately deceased , the glory of our nation and age , whose charity and goodness were as universal as his learning and fame ; to settle an annual salary for some divine or preaching minister , who shall be enjoyned to perform the offices following : . to preach eight sermons in the year , for proving the christian religion against notorious infidels , viz. atheists , deists , pagans , iews and mahometans ; not descending to any controversies that are among christians themselves : these lectures to be on the first monday of the respective months of ianuary , february , march , april , may , september , october , november ; in such church as the trustees shall from time to time appoint : . to be assisting to all companies , and encouraging them in any undertaking for propagating the christian religion : . to be ready to satisfie such real scruples as any may have concerning those matters ; and to answer such new objections or difficulties as may be started , to which good answers have not yet been made : you have been pleased to believe me able in some measure to perform these offices , and to command this first essay to be made publick . i am very sensible of the great honour , as well as the great extent and difficulty of the task ; and shall endeavour to the utmost of my poor ability to answer the religious and generous design of that excellent person , and the good opinion you have entertained of , my most honoured patrons , your very obliged and humble servant , r. bentley . march . / . the folly of atheism , and ( what is now called ) deism : even with respect to the present life . the first sermon preached march . / . psalm xiv . v. . the fool hath said in his heart , there is no god ; they are corrupt , they have done abominable works , there is none that doth good . i shall not now make any enquiry about the time and occasion and other circumstances of composing this psalm : nor how it comes to pass , that with very little variation we have it twice over , both here the th . and again number the d . not that these and such-like are not important considerations in themselves ; but that i think them improper now , when we are to argue and expostulate with such persons , as allow no divine authority to our text ; and profess no greater , or , it may be they will say , less veneration for these sacred hymns , than for the profane songs of anacreon or horace . so that although i my self do really believe , that all such as say in their hearts , there is no god , are foolish and corrupt , both in understanding and will ; because i see infinite wisdom it self has pronounced them to be so : nevertheless this argument would at present have no force upon these men , till in due time and method we have evinced the sufficient authority of holy scripture . but however there are other books extant , which they must needs allow of as proper evidence ; even the mighty volumes of visible nature , and the everlasting tables of right reason ; wherein , if they do not wilfully shut their eyes , they may read their own folly written by the finger of god , in a much plainer and more terrible sentence , than belshazzar's was by the hand upon the wall. and as the impious principles of these persons do preclude any argumentation from the revealed word of god : so they prevent us also from speaking at present to the second part of the text. the whole verse hath apparently two propositions ; the one denoting the folly of atheism , the fool hath said in his heart , there is no god : the second declaring the corruption and flagitiousness of life which naturally attend it ; they are corrupt , they have done abominable works , there is none that doth good . now this latter part to a genuine atheist is meer iargon , as he loves to call it ; an empty sound of words without any signification . he allows no natural morality , nor any other distinction of good and evil , just and unjust ; than as human institution and the modes and fashions of various countries denominate them . the most heroical actions or detestable villanies are in the nature of things indifferent to his approbation ; if by secrecy they are alike conceal'd from rewards or punishments , from ignominy or applause . so that till we have proved in its proper place the eternal and essential difference between virtue and vice ; we must forbear to urge atheists with the corruption and abominableness of their principles . but i presume , the first part of the text , the folly and sottishness of atheism ( which shall be the subject of this discourse ) will be allowed to come home to their case : since they make such a noisy pretence to wit and sagacity ; and i believe several of them first engage in that labyrinth of nonsense and folly , out of an absurd and preposterous affectation of seeming wiser than their neighbours . but before i proceed any farther , it will be necessary to clear and vindicate this expression of the psalmist , the fool hath said in his heart , there is no god. for i know not any interpreters , that will allow it to be spoken of such , as flatly deny the being of god ; but of them , that believing his existence , do yet seclude him from directing the affairs of the world , from observing and judging the actions of men. i suppose they might be induced to this , from the commonly received notion of an innate idea of god , imprinted upon every soul of man at their creation , in characters that can never be defaced . whence it will follow , that speculative atheism does only subsist in our speculation ; whereas really humane nature cannot be guilty of the crime : that indeed a few sensual and voluptuous persons may for a season eclipse this native light of the soul ; but can never so wholly smother and extinguish it , but that at some lucid intervals it will recover it self again , and shine forth to the conviction of their conscience . and therefore they believed , that the words would not admit of a strict and rigorous interpretation ; but ought to be so temper'd and accommodated to the nature of things , as that they may describe those profane persons ; who , though they do not , nor can really doubt in their hearts of the being of god , yet they openly deny his providence in the course of their lives . now if this be all that is meant by the text , i do not see how we can defend , not only the fitness and propriety , but the very truth of the expression . as to that natural and indeleble signature of god , which human souls in their first origin are supposed to be stamp'd with , i shall shew at a fitter opportunity , that it is a mistake , and that we have no need of it in our disputes against atheism . so that being free from that prejudice , i interpret the words of the text in the literal acceptation , which will likewise take in the expositions of others . for i believe that the royal psalmist in this comprehensive brevity of speech , there is no god , hath concluded all the various forms of impiety ; whether of such as excludes the deity from governing the world by his providence , or judging it by his righteousness , or creating it by his wisdom and power . because the consequence and result of all these opinions is terminated in downright atheism . for the divine inspection into the affairs of the world doth necessarily follow from the nature and being of god. and he that denies this , doth implicitly deny his existence : he may acknowledg what he will with his mouth , but in his heart he hath said , there is no god. a god , therefore a providence ; was a general argument of virtuous men , and not peculiar to the stoics alone . and again , no providence , therefore no god ; was the most plausible reason , and the most frequent in the mouths of atheistical men. so that it seems to be agreed on all hands , that the existence of god and his government of the world do mutually suppose and imply one another . there are some infidels among us , that not only disbelieve the christian religion ; but oppose the assertions of providence , of the immortality of the soul , of an universal iudgment to come , and of any incorporeal essence : and yet to avoid the odious name of atheists , would shelter and skreen themselves under a new one of deists , which is not quite so obnoxious . but i think the text hath cut them short , and precluded this subterfuge ; in as much as it hath declared , that all such wicked principles are coincident and all one in the issue with the rankest atheism : the fool , that doth exempt the affairs of the world from the ordination and disposal of god , hath said in his heart , there is no god at all . it was the opinion of many of the ancients , that epicurus introduced a deity into his philosophy , not because he was perswaded of his existence , ( for when he had brought him upon the stage of nature , he made him only muta persona , and interdicted him from bearing any part in it , ) but purely that he might not incurr the offence of the magistrate . he was generally therefore suspected verbis reliquisse deum , re sustulisse ; to have framed on purpose such a contemptible paultry hypothesis about him , as indeed left the name and title of god in the world ; but nothing of his nature and power . just as a philosopher of our own age gave a ludicrous and fictitious notion about the rest of the earth , to evade the hard censure and usage , which galileo had lately met with . for my own part , as i do not exclude this reason from being a grand occasion of epicurus's owning a god ; so i believe that he and democritus too were compelled to it likewise by the necessity of their own systems . for seeing they explain'd the phaenomena of vision , imagination , and thought it self , by certain thin fleeces of atoms , that flow incessantly from the surfaces of bodies , and by their subtilty and fineness penetrate any obstacle , and yet retain the exact figures and lineaments of the several bodies from which they proceed ; and in this manner insinuating themselves through the pores of humane bodies into the contexture of the soul , do there excite sensation and perception of themselves : in consequence of this hypothesis they were obliged to maintain , that we could have no fancy , or idea , or conception of any thing , but what did really subsist either intire or in its several parts . whence it followed , that mankind could have no imaginations of iupiter or mars , of minerva or isis ; if there were not actually such beings in nature to emit those effluvia , which gliding into the soul must beget such imaginations . and thence it was , that those philosophers adapted their description of the deity to the vulgar apprehensions of those times ; gods and goddesses innumerable , and all of humane figure : because otherwise the conceptions of mankind about them could not possibly be accounted for by their physiology . so that if epicurus and democritus were in earnest about their philosophy , they did necessarily and really believe the existence of the gods. but then as to the nature and authority of them ; they bereaved that iupiter of his thunder and majesty : forbidding him to look or peep abroad , so much as to enquire what news in the infinite space about him ; but to content himself and be happy with an eternal laziness and dozing , unless some rambling troops of atoms upon the dissolution of a neighbouring world might chance to awake him . now because no israelite in the days of the psalmist is likely to have been so curious about natural knowledge , as to believe the being of god for such a quaint and airy reason as this , when he had once boldly denied his dominion over the world ; and since there is not now one infidel living , so ridiculous as to pretend to solve the phaenomena of sight , fancy or cogitation by those fleeting superficial films of bodies : i must beg leave to think , both that the fool in the text was a thorough confirmed atheist ; and that the modern disguised deists do only call themselves so for the former reason of epicurus , to decline the publick odium , and resentment of the magistrate ; and that they cover the most arrant atheism under the mask and shadow of a deity : by which they understand no more , than some eternal inanimate matter , some universal nature , and soul of the world , void of all sense and cogitation , so far from being endowed with infinite wisdom and goodness . and therefore in this present discourse they may deservedly come under that character which the text hath given of them , of fools that have said in their hearts , there is no god. and now having thus far cleared our way ; in the next place we shall offer some notorious proofs of the gross folly and stupidity of atheists . if a person that had a fair estate in reversion , which in all probability he would speedily be possess'd of , and of which he might reasonably promise to himself a long and happy enjoyment , should be assured by some skilfull physician ; that in a very short time he would inevitably fall into a disease , which would so totally deprive him of his understanding and memory , that he should lose the knowledge of all things without him , nay all consciousness and sense of his own person and being : if , i say , upon a certain belief of this indication , the man should appear overjoyed at the news , and be mightily transported with the discovery and expectation ; would not all that saw him be astonished at such behaviour ? would they not be forward to conclude , that the distemper had seized him already , and even then the miserable creature was become a meer fool and an idiot ? now the carriage of our atheists or deists is infinitely more amazing than this ; no dotage so infatuate , no phrensie so extravagant as theirs . they have been educated in a religion , that instructed them in the knowledge of a supreme being ; a spirit most excellently glorious , superlatively powerfull and wise and good , creator of all things out of nothing ; that hath endued the sons of men , his peculiar favorites , with a rational spirit , and hath placed them as spectators in this noble theatre of the world , to view and applaud these glorious scenes of earth and heaven , the workmanship of his hands ; that hath furnished them in general with a sufficient store of all things , either necessary or convenient for life ; and particularly to such as fear and obey him , hath promised a supply of all wants , a deliverance and protection from all dangers : that they that seek him , shall want no manner of thing that is good . who besides his munificence to them in this life ; hath so loved the world , that he sent his onely-begotten son , the express image of his substance , and partaker of his eternal nature and glory , to bring life and immortality to light , and to tender them to mankind upon fair and gracious terms ; that if they submit to his easie yoke , and light burthen , and observe his commandments which are not grievous , he then gives them the promise of eternal salvation ; he hath reserved for them in heaven an inheritance incorruptible , and undefiled , and that fadeth not away ; he hath prepared for them an unspeakable , unconceivable perfection of joy and bliss , things that eye hath not seen , nor ear heard , neither have entred into the heart of man. what a delightfull and ravishing hypothesis of religion is this ? and in this religion they have had their education . now let us suppose some great professor in atheism to suggest to some of these men , that all this is meer dream and imposture ; that there is no such excellent being , as they suppose , that created and preserves them ; that all about them is dark senseless matter , driven on by the blind impulses of fatality and fortune ; that men first sprung up , like mushroms , out of the mud and slime of the earth ; and that all their thoughts , and the whole of what they call soul , are only various action and repercussion of small particles of matter , kept a while a moving by some mechanism and clock-work , which finally must cease and perish by death . if it be true then ( as we daily find it is ) that men listen with complacency to these horrid suggestions ; if they let go their hope of everlasting life with willingness and joy ; if they entertain the thoughts of final perdition with exultation and triumph ; ought they not to be esteem'd most notorious fools , even destitute of common sense , and abandon'd to a callousness and numness of soul ? what then , is heaven it self , with its pleasures for evermore , to be parted with so unconcernedly ? is a crown of righteousness , a crown of life , to be surrendred with laughter ? is an exceeding and eternal weight of glory too light in the balance against the hopeless death of the atheist , and utter extinction ? 't was a noble saying of the emperor marcus , that he would not endure to live one day in the world , if he did not believe it to be under the government of providence . let us but imagin that excellent person confuted and satisfied by some epicurean of his time ; that all was but atoms , and vacuum , and necessity , and chance . would he have been so pleased and delighted with the conviction ? would he have so triumph'd in being overcome ? or rather , as he hath told us , would he not have gone down with sorrow and despair to the grave ? did i but once see an atheist lament and bewail himself ; that upon a strict and impartial examination he had found to his cost , that all was a mistake ; that the prerogative of humane nature was vanished and gone ; those glorious hopes of immortality and bliss , nothing but cheating joys and pleasant delusions ; that he had undone himself by losing the comfortable error , and would give all the world to have better arguments for religion : there would be great hopes of prevailing upon such an atheist as this . but , alas ! there are none of them of this temper of mind ; there are none that understand and seek after god ; they have no knowledge , nor any desire of it ; they thrust the word of god from them , and judge themselves unworthy of everlasting life ; they willingly prefer darkness before light ; and obstinately choose to perish for ever in the grave , rather than be ●●irs of salvation in the resurrection of the just. these certainly are the fools in the text , indocil intractable fools , whose stolidity can baffle all arguments , and be proof against demonstration it self ; whose end ( as the words of st. paul do truly describe them ) whose end and very hope is destruction , an eternal deprivation of being ; whose god is their belly , the gratification of sensual lusts ; whose glory is in their shame , in the debasing of mankind to the condition of beasts ; who mind earthly things , who if ( like that great apostle ) they were caught up to the third heaven , would ( as the spyes did of canaan ) bring down an evil report of those regions of bliss . and i fear , unless it please god by extraordinary methods to help their unbelief , and enlighten the eyes of their understanding ; they will carry their atheism with them to the pit ; and the flames of hell only must convince them of their error . this supine and inconsiderate behaviour of the atheists is so extremely absurd , that it would be deem'd incredible , if it did not occurr to our daily observation ; it proclaims aloud , that they are not led astray by their reasoning , but led captive by their lusts to the denial of god. when the very pleasures of paradise are contemn'd and trampled on , like pearls cast before swine ; there 's small hope of reclaiming them by arguments of reason . but however , as solomon adviseth , we will answer these fools not according to their folly , lest we also be like unto them . it is expedient that we put to silence the ignorance of these foolish men , that believers may be the more confirmed and more resolute in the faith. did religion bestow heaven without any terms or conditions indifferently upon all ; if the crown of life was hereditary , and free to good and bad ; and not settled by covenant upon the elect of god only , such as live soberly and righteously and godly in this present world : i believe there would be no such thing as an infidel among us . and without controversie 't is the way and means of attaining to heaven , that makes profane scorners so willingly let go the expectation of it . 't is not the articles of the creed , but the duty to god and their neighbour , that is such an inconsistent incredible legend . they will not practise the rules of religion , and therefore they cannot believe the promises and rewards of it . but however , let us suppose them to have acted like rational and serious men : and perhaps upon a diligent inquisition they have found , that the hope of immortality deserves to be joyfully quitted , and that either out of interest , or necessity . i. and first , one may conceive indeed , how there might possibly be a necessity of quitting it . it might be tied to such terms , as would render it impossible ever to be obtain'd . for example , if it should be required of all the candidates of glory and immortality , to give a full and knowing assent to such things as are repugnant to common sense , as contradict the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the universal notions and indubitable maxims of reason ; if they were to believe , that one and the same thing may be and not be at the same time and in the same respect ; if allowing the received idea's and denominations of numbers and figures and body , they must seriously affirm , that two and two do make a dozen , or that the diameter of a circle is as long as the circumference , or that the same body may be all of it in distant places at once . i must confess that the offers of happiness upon such articles of belief as these , would be meer tantalizing of rational creatures ; and the kingdom of heaven would become the inheritance of only idiots and fools . for whilst a man of common capacity doth think and reflect upon such propositions ; he cannot possibly bribe his understanding to give a verdict for their truth . so that he would be quite frustrated of the hope of reward , upon such unpracticable conditions as these : neither could he have any evidence of the reality of the promise , superiour to what he is conscious to of the falsity of the means . now if any atheist can shew me in the system of christian religion any such absurdities and repugnancies to our natural faculties ; i will either evince them to be interpolations and corruptions of the faith , or yield my self a captive and a proselyte to his infidelity . ii. or , dly , they may think 't is the interest of mankind , that there should be no heaven at all ; because the labour to acquire it is more worth than the purchase : god almighty ( if there be one ) having much overvalued the blessings of his presence . so that upon a fair estimation , 't is a greater advantage to take one's swing in sensuality , and have a glut of voluptuousness in this life , freely resigning all pretences to future happiness ; which , when a man is once extinguish'd by death , he cannot be supposed either to want or desire : than to be tied up by commandments and rules so contrary to flesh and blood ; to take up one's cross , to deny himself , and refuse the satisfaction of natural desires . this indeed is the true language of atheism , and the cause of it too . were not this at the bottom , no man in his wits could contemn and ridicule the expectation of immortality . now what power or influence can religion have upon the minds of these men ; while not only their affections and lusts , but their supposed interest shall plead against it ? but if we can once silence this powerfull advocate , we shall without much difficulty carry the cause at the bar of impartial reason . now here is a notorious instance of the folly of atheists , that while they repudiate all title to the kingdom of heaven , meerly for the present pleasure of body , and their boasted tranquillity of mind ; besides the extreme madness in running such a desperate hazard after death , ( which i will not now treat of ) they deprive themselves here of that very pleasure and tranquillity they seek for . for i shall now endeavour to shew , that religion it self gives us the greatest delights and advantages even in this life also , though there should prove in the event to be no resurrection to another . her ways are ways of pleasantness , and all her paths are peace . but before i begin that , i must occurr to one specious objection both against this proposition and the past part of my discourse ; namely , that religion doth perpetually haunt and disquiet us with dismal apprehensions of everlasting burnings in hell ; and that there is no shelter or refuge from those fears , but behind the principles of atheism . ( . ) first therefore i will freely acknowledge to the atheists ; that some part of what hath been said is not directly conclusive against them ; if they say , that before they revolted from the faith , they had sinned away all expectation of ever arriving at heaven : and consequently had good reason so joyfully to receive the news of annihilation by death , as an advantageous change for the everlasting torments of the damn'd . but because i cannot expect , that they will make such a shameless and senseless confession , and supply us with that invincible argument against themselves : i must say again , that to prefer final extinction before a happy immortality does declare the most deplorable stupidity of mind . nay although they should confess , that they believed themselves to be reprobates , before they disbelieved religion ; and took atheism as a sanctuary and refuge from the terrors of hell : yet still the imputation of folly will stick upon them : in as much as they chose atheism as an opiate to still those frightning apprehensions , by inducing a dulness and lethargy of mind ; rather than they would make use of that active and salutary medicine , a hearty repentance ; that they did not know the riches of the goodness and forbearance and long-suffering of god , and that a sincere amendment of life was never too late nor in vain ; iesus christ being the saviour of all men , and a propitiation for the sins of the whole world ; who came into the world to save sinners , even the chief of them all ; and died for the ungodly , and his bitterest enemies . ( . ) and secondly , as to the fears of damnation ; those terrors are not to be charged upon religion it self , which proceed either from the want of religion , or superstitious mistakes about it . for as an honest and innocent man doth know the punishments , which the laws of his country denounce against felons and murtherers and traytors , without being terrified or concern'd at them : so a christian in truth as well as in name , though he believe the consuming vengeance prepared for the disobedient and unbelievers , is not at all dismayed at the apprehensions of it . indeed it adds spurs , and gives wings to his diligence , it excites him to work out his salvation with fear and trembling ; a religious and ingenuous fear , that is temper'd with hope and with love and unspeakable joy . but he knows , that if he fears him who is able to destroy both soul and body in hell , he needs not fear that his own soul or body shall ever go thither . i allow that some debauched and profligate wretches , or some designing perfidious hypocrites , that are religious in outward profession , but corrupt and abominable in their works , are most justly as well as usually liable to these horrours of mind . 't is not my business to defend or excuse such as these ; i must leave them , as long as they keep their hardness and impenitent hearts , to those gnawing and excruciating fears , those whips of the divine nemesis , that frequently scourge even atheists themselves . for the atheists also can never wholly extinguish those horrible forebodings of conscience . they endeavour indeed to compose and charm their fears , but a thousand occasions daily awaken the sleeping tormenters . any flight consideration either of themselves , or of any thing without ; whatsoever they think on , or whatsoever they look on ; all administer some reasons for suspicion and diffidence , lest possibly they may be in the wrong ; and then 't is a fearfull thing to fall into the hands of the living god : there are they in great fear , as 't is in the th verse of this psalm , under terrible presages of judgment and fiery indignation . neither can they say , that these terrors , like tales about spectres , may disturb some small pretenders and puny novices , but dare not approach the vere adepti , the masters and rabbies of atheism . for 't is well known both from ancient and modern experience , that the very boldest of them , out of their debauches and company , when they chance to be surprized with solitude or sickness , are the most suspicious and timorous and despondent wretches in the world : and that the boasted happy atheist in the indolence of body , and an undisturbed calm and serenity of mind , is altogether as rare a creature , as the vir sapiens was among the stoicks ; whom they often met with in idea and description , in harangues and in books , but freely own'd that he never had or was like to exist actually in nature . and now as to the present advantages which we owe to religion , they are very conspicuous ; whether we consider mankind , ( . ) separately , or ( . ) under society and government . . and first , in a single capacity . how is a good christian animated and cheer'd by a stedfast belief of the promises of the gospel ; of an everlasting enjoyment of perfect felicity , such as after millions of millions of ages is still youthfull and flourishing and inviting as at the first ? no wrinkles in the face , no gray hairs on the head of eternity ; no end , no diminution , no satiety of those delights . what a warm and vigorous influence does a religious heart feel from a firm expectation of these glories ? certainly this hope alone is of inestimable value ; 't is a kind of anticipation and pledge of those joys ; and at least gives him one heaven upon earth , though the other should prove a delusion . now what are the mighty promises of atheism in competition with these ? let us know the glorious recompences it proposes : utter extinction and cessation of being ; to be reduced to the same condition , as if we never had been born . o dismal reward of infidelity ! at which nature does shrink and shiver with horror . what some of the * learnedest doctors among the iews have esteem'd the most dreadfull of all punishment , and have assigned for the portion of the blackest criminals of the damn'd ; so interpreting tophet , abaddon , the vale of slaughter and the like , for final excision and deprivation of being : this atheism exhibits to us , as an equivalent to heaven . 't is well known , what hath been disputed among schoolmen to this effect . and 't is an observation of plutarch , that the generality of mankind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well women as men , chose rather to endure all the punishments of hell , as described by the poets ; than part with the hope of immortality , though immortal only in misery . i easily grant , that this would be a very hard bargain ; and that not to be at all , is more eligible , than to be miserable always : our saviour himself having determin'd the question ; wo to that man , by whom the son of man is betrayed ; good were it for that man , if he had never been born . but however thus much it evidently shews , that this desire of immortality is a natural affection of the soul ; 't is self-preservation in the highest and truest meaning ; 't is interwoven in the very frame and constitution of man. how then can the atheist reflect on his own hypothesis without extreme sorrow and dejection of spirit ? will he say , that when once he is dead , this desire will be nothing ; and that he that is not , cannot lament his annihilation ? so indeed it would be hereafter , according to his principles . but nevertheless , for the present , while he continues in life ( which we now speak of ) that dusky scene of horror , that melancholy prospect of final perdition will frequently occur to his fancy ; the sweetest enjoyments of life will often become flat and insipid , will be damp'd and extinguish'd , be bitter'd and poison'd by the malignant and venomous quality of this opinion . is it not more comfortable to a man , to think well of himself , to have a high value and conceit of the dignity of his nature , to believe a noble origination of his race , the off-spring and image of the great king of glory : rather than that men first proceeded , as vermin are thought to do , by the sole influence of the sun out of dirt and putrefaction ? is it not a firmer foundation for contentment and tranquillity , to believe that all things were at first created , and are since continually order'd and dispos'd for the best , and that principally for the benefit and pleasure of man : than that the whole universe is meer bungling and blundring ; no art or contrivance to be seen in 't ; nothing effected for any purpose and design ; but all ill-favouredly cobled and jumbled together by the unguided agitation and rude shuffles of matter ? can any man wish a better support under affliction , than the friendship and favour of omnipotence , of infinite wisdom and goodness ; that is both able , and willing and knows how to relieve him ? such a man can do all things through christ that strengtheneth him , he can patiently suffer all things with cheerfull submission and resignation to the divine will. he has a secret spring of spiritual joy , and the continual feast of a good conscience within , that forbid him to be miserable . but what a forlorn destitute creature is the atheist in distress ? he hath no friend in extremity , but poison or a dagger or a halter or a precipice . a violent death is the last refuge of the epicureans , as well as the stoicks . this , says lucretius , is the distinguishing character of a genuine son of our sect , that he will not endure to live in exile and want and disgrace out of a vain fear of death ; but dispatch himself resolutely into the state of eternal sleep and insensibility . and yet for all this swaggering , not one of a hundred of them hath boldness enough to follow the direction . the base and degenerous saying of one of them is very well known ; * that life is always sweet , and he should still desire to prolong it ; though , after he had been maim'd and distorted by the rack , he should lastly be condemn'd to hang on a gibbet . and then , as to the practical rules and duties of religion : as the miracles of our lord are peculiarly eminent above the lying wonders of daemons , in that they were not made out of vain ostentation of power , and to raise unprofitable amazement ; but for the real benefit and advantage of men , by feeding the hungry , healing all sorts of diseases , ejecting of devils , and reviving the dead : so likewise the commands which he hath imposed on his followers are not like the absurd ceremonies of pagan idolatry , the frivolous rites of their initiations and worship , that might look like incantation and magick , but had no tendency in their nature to make mankind the happier . our saviour hath enjoyn'd us a reasonable service ; accommodated to the rational part of our nature . all his laws are in themselves , abstracted from any consideration of recompence , conducing to the temporal interest of them that observe them . for what can be more availing to a mans health , or his credit , or estate , or security in this world , than charity and meekness , than sobriety and temperance , than honesty and diligence in his calling ? do not pride and arrogance infallibly meet with contempt ? do not contentiousness and cruelty and study of revenge seldom fail of retaliation ? are not envious and covetous , discontented and anxious minds tormenters to themselves ? do not we see , that slothfull and intemperate and incontinent persons destroy their bodies with diseases , their reputations with disgrace , and their families with want ? are adultery and fornication forbidden only by moses and christ ? or do not heathen law-givers punish such enormities with fines , or imprisonment , with exile or death ? 't was an objection of iulian the apostate ; that there were no new precepts of morality in our religion : thou shalt not kill , thou shalt not steal , thou shalt not covet thy neighbours wife . why all the world , says he , is agreed about these commandments : and in every country under heaven , there are laws and penalties made to enforce all the ten , excepting only the sabbath and the worship of strange gods. we can answer him another way ; but he may make our infidels ashamed to complain of those ordinances as hard impositions , which the sense of all nations has thought to be reasonable : which not only the philosophers of greece and italy and the ancient world ; but the banians of mogul , the talapoins of siam , the mandarins of china , the moralists of peru and mexico , all the wisdom of mankind have declared to be necessary duties . nay if the atheists would but live up to the ethics of epicurus himself , they would make few or no proselytes from the christian religion . for none revolt from the faith for such things as are thought peculiar to christianity ; not because they must love and pray for their enemies , but because they must not poison or stab them : not because they must not look upon a woman to lust after her , but because they are much more restrain'd from committing the act. if wanton glances and lascivious thoughts had been permitted by the gospel , and only the gross act forbidden ; they would have apostatized nevertheless . this we may conjecture from what plato and others have told us , that it was commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immoderate affections and lusts , that in the very times of paganism induced men to be atheists . it seems their impure and brutal sensuality was too much confined by the religion of those countries , where even venus and bacchus had their temples . let not therefore voluptuous atheists lay all the fault of their sins upon the infirmity of humane nature ; nor plead that flesh and blood cannot resist those temptations , which have all their force and prevalence from long custom and inveterated habit. what enticement , what pleasure is there in common profane swearing ? yet neither the fear of god nor of the law will persuade men to leave it . 't is prevailing example that hath now made it fashionable , but it hath not always been so , nor will be hereafter . so other epidemical vices , they are rife and predominant only for a season , and must not be ascribed to humane nature in the lump . in some countries intemperance is a necessary part of conversation ; in others sobriety is a vertue universal , without any respect to the duties of religion . nor can they say , that this is only the difference of climate , that inclines one nation to concupiscence and sensual pleasures ; another to blood-thirstiness and desire of revenge . it would discover great ignorance in history , not to know that in all climates a whole people has been over-run with some recently invented or newly imported kind of vice , which their grandfathers never knew . in the latest accounts of the country of guiana , we are told that the eating of humane flesh is the beloved pleasure of those savages : two nations of them by mutual devouring are reduced to two handfulls of men . when the gospel of our saviour was preached to them , they received it with gladness of heart ; they could be brought to forgo plurality of wives ; though that be the main impediment to the conversion of the east indies . but the great stumbling-block with these americans , and the only rock of offence was the forbidding them to eat their enemies : that irresistible temptation made them quickly to revolt and relapse into their infidelity . what must we impute this to ? to the temperature of the air , to the nature of the soil , to the influence of the stars ? are these barbarians of man-eating constitutions , that they so hanker after this inhumane diet , which we cannot imagin without horror ? is not the same thing practised in other parts of that continent ? was it not so in europe of old , and is it not now so in africa ? if an eleventh commandment had been given , thou shalt not eat humane flesh ; would not these canibals have esteem'd it more difficult than all the ten ? and would not they have really had as much reason as our atheists , to plead the power of the temptation , and the propensity of flesh and blood ? how impudent then are the atheists , that traduce the easie and gracious conditions of the gospel , as unreasonable and tyrannical impositions ? are not god's ways equal , o ye children of destruction , and are not your ways unequal ? ii. secondly and lastly , for the good influence of religion upon communities and governments , habemus confitentes reos ; 't is so apparent and unquestionable , that 't is one of the objections of the atheist , that it was first contrived and introduced by politicians , to bring the wild and straggling herds of mankind under subjection and laws . out of thy own mouth shalt thou be judged , thou wicked servant . thou say'st that the wise institutors of government , souls elevated above the ordinary pitch of men , thought religion necessary to civil obedience . why then dost thou endeavour to undermine this foundation , to undo this cement of society , and to reduce all once again to thy imaginary state of nature , and original confusion ? no community ever was or can be begun or maintain'd , but upon the basis of religion . what government can be imagin'd without judicial proceedings ? and what methods of judicature without a religious oath ? which implies and supposes an omniscient being , as conscious to its falshood or truth , and a revenger of perjury . so that the very nature of an oath ( and therefore of society also ) is subverted by the atheist ; who professeth to acknowledge nothing superiour to himself , no omnipresent observer of the actions of men . for an * atheist to compose a system of politicks is as absurd and ridiculous , as epicurus's sermons were about † sanctity and religious worship . but there was hope , that the doctrine of absolute uncontroulable power and the formidable name of leviathan might flatter and bribe the government into a toleration of infidelity . we need have no recourse to notion and supposition ; we have sad experience and convincing example before us , what a rare constitution of government may be had in a whole nation of atheists . the natives of newfoundland and new france in america , as they are said to live without any sense of religion , so they are known to be destitute of its advantages and blessings ; without any law or form of community ; without any literature or sciences or arts ; no towns , no fixed habitations , no agriculture , no navigation . and 't is entirely owing to the power of religion , that the whole world is not at this time as barbarous as they . and yet i ought not to have called these miserable wretches a nation of atheists . they cannot be said to be of the atheist's opinion ; because they have no opinion at all in the matter : they do not say in their hearts , there is no god ; for they never once deliberated , if there was one or no. they no more deny the existence of a deity ; than they deny the antipodes , the copernican system , or the satellites iovis : about which they have had no notion or conception at all . 't is the ignorance of those poor creatures , and not their impiety : their ignorance as much to be pitied , as the impiety of the atheists to be detested and punish'd . 't is of mighty importance to the government to put some timely stop to the spreading contagion of this pestilence that walketh by day , that dares to disperse its cursed seeds and principles in the face of the sun. the fool in the text had only said in his heart , there is no god : he had not spoken it aloud , nor openly blasphem'd , in places of publick resort . there 's too much reason to fear , that some of all orders of men , even magistracy it self , have taken the infection : a thing of dreadfull consequence and most imminent danger . epicurus was somewhat wiser than ordinary , when he so earnestly advised his disciples against medling in publick affairs : he knew the nature and tendency of his own philosophy ; that it would soon become suspected and odious to a government , if ever atheists were employ'd in places of trust. but because he had made one great rule superior to all , that every man's only good was pleasure of body and contentment of mind : hence it was that men of ambitious and turbulent spirits , that were dissatisfied and uneasie with privacy and retirement , were allowed by his own principle to engage in matters of state. and there they generally met with that fortune , which their master foresaw . several cities of greece that had made experiment of them in publick concerns , drove them out , as incendiaries and pests of commonweals , by severe edicts and proclamations . atheism is by no means tolerable in the most private condition : but if it aspire to authority and power ; if it acquire the command of an army or a navy ; if it get upon the bench or into the senate , or on a throne : what then can be expected , but the basest cowardice and treachery , but the foulest prevarication in justice , but betraying and selling the rights and liberties of a people , but arbitrary government and tyrannical oppression ? nay if atheism were once , as i may say , the national religion : it would make its own followers the most miserable of men ; it would be the kingdom of satan divided against it self ; and the land would be soon brought to desolation . iosephus , that knew them , hath inform'd us , that the sadduces , those epicureans among the jews , were not only rough and cruel to men of a different sect from their own ; but perfidious and inhumane one towards another . this is the genuine spirit and the natural product of atheism . no man , that adheres to that narrow and selfish principle , can ever be just or generous or gratefull ; * unless he be sometime overcome by good-nature and a happy constitution . no atheist , as such , can be a true friend , an affectionate relation , or a loyal subject . the appearance and shew of mutual amity among them , is wholly owing to the smallness of their number , and to the obligations of a faction . 't is like the friendship of pickpockets and highwaymen , that are said to observe strict justice among themselves , and never to defraud a comrade of his share of the booty . but if we could imagine a whole nation to be cut-purses and robbers ; would there then be kept that square-dealing and equity in such a monstrous den of thieves ? and if atheism should be supposed to become universal in this nation ( which seems to be design'd and endeavour'd , though we know the gates of hell shall not be able to prevail ) farewell all ties of friendship and principles of honour ; all love for our country and loyalty to our prince ; nay , farewell all government and society it self , all professions and arts , and conveniencies of life , all that is laudable or valuable in the world. may the father of mercies and god of infinite wisedom reduce the foolish from their errors , and make them wise unto salvation ; confirm the sceptical and wavering minds , and so prevent us , that stand fast , in all our doings , and further us with his continual help , that we may not be of them that draw back unto perdition , but of them that believe to the saving of the soul. amen . matter and motion cannot think : or , a confutation of atheism from the faculties of the soul. the second sermon preached april . . acts xvii . . that they should seek the lord , if happily they might feel after him , and find him ; though he be not far from every one of us : for ▪ in him we live , and move , and have our being . these words are a part of that discourse which st. paul had at athens . he had not been long in that inquisitive and pragmatical city , but we find him encountered by the epicureans and stoicks , two sorts of people that were very ill qualified for the christian faith : the one by reason of their carnal affections , either believing no god at all , or that he was like unto themselves , dissolv'd in * laziness and ease ; the other out of spiritual pride presuming to assert , that † a wise man of their sect was equal , and in some cases superior to the majesty of god himself . these men corrupted through philosophy and vain deceit , took our apostle , and carried him unto areopagus , ( a place in the city , whither was the greatest resort of travellers and strangers , of the gravest citizens and magistrates , of their orators and philosophers ; ) to give an account of himself and the new doctrine that he spoke of . for , say they , thou bringest strange things to our ears ; we would know therefore what these things mean. the apostle , who was to speak to such a promiscuous assembly , has with most admirable prudence and art , so accommodated his discourse , that every branch and member of it is directly opposed to a known error and prejudice of some party of his hearers . i will beg leave to be the more prolix in explaining the whole ; because it will be a ground and introduction not only to this present , but some other subsequent discourses . from the inscription of an altar to the unknown god , which is mentioned by heathen authors , lucian , philostratus , and others , he takes occasion ( v. . ) to declare unto them , that god that made the world and all things therein . this first doctrine , though admitted by many of his auditors , is directly both against epicureans , that ascribed the origin and frame of the world not to the power of god , but the fortuitous concourse of atoms ; and peripatetics , that supposed all things to have been eternally , as they now are , and never to have been made at all , either by the deity or without him . which god , says he , seeing that he is lord of heaven and earth , dwelleth not in temples made with hands , neither is worshipped with men's hands as though he needed any thing , seeing he giveth to all life and breath and all things . this is opposed to the civil and vulgar religion of athens , which furnish'd and serv'd the deity with temples and sacrifices , as if he had really needed habitation and sustenance . and that the common heathens had such mean apprehensions about the indigency of their gods , it appears plainly , to name no more , from aristophanes's plutus , and the dialogues of lucian . but the philosophers were not concern'd in this point ; all parties and sects , even the * epicureans themselves , did maintain ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the self-sufficiency of the godhead : and seldom or never sacrificed at all , unless in compliance and condescension to the custom of their country . there 's a very remarkable passage in tertullian's apology , who forces a philosopher to sacrifice , & c. ? it appears from thence , that the philosophers , no less than the christians , neglected the pagan worship and sacrifices ; though what was conniv'd at in the one , was made highly penal and capital in the other . and hath made of one blood all nations of men , for to dwell on all the face of the earth ; and hath determin'd the times before appointed , and the bound of their habitation . this doctrine about the beginning of humane race , though agreeable enough to the platonists and stoics , is apparently levell'd against the epicureans and aristotelians : one of whom produced their primitive men from meer accident or mechanism ; the other denied that man had any beginning at all , but had eternally continued thus by succession and propagation . neither were the commonalty of athens unconcern'd in this point . for although , as we learn from * isocrates , demosthenes and others of their countrymen , they professed themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aborigines , not transplanted by colonies or otherwise from any foreign nation , but born out of their own soil in attica , and had the same earth for their parent , their nurse and their country ; and though some perhaps might believe , that all the rest of mankind were derived from them , and so might apply and interpret the words of the apostle to this foolish tradition : yet that conceit of deriving the whole race of men from the aborigines of attica was entertain'd but by a few ; for they generally allowed that the egyptians and sicilians , and some others were aborigines also , as well as themselves . then follow the words of the text , that they should seek the lord , if haply they might feel after him , and find him ; though he be not far from every one of us . for in him we live , and move , and have our being . and this he confirms by the authority of a writer that lived above years before ; as certain also of your own poets have said , for we are also his off-spring . this indeed was no argument to the epicurean auditors ; who undervalued all argument from authority , and especially from the poets . their master epicurus had boasted , that in all his writings he had not cited one single authority out of any book whatsoever . and the poets they particularly hated ; because on all occasions they introduced the ministry of the gods , and taught the separate existence of humane souls . but it was of great weight and moment to the common people ; who held the poets in mighty esteem and veneration , and used them as their masters of morality and religion . and the other sects too of philosophers did frequently adorn and confirm their discourses by citations out of poets . for as much then as we are the off-spring of god , we ought not to think that the godhead is like unto gold or silver , or stone graven by art or man's device . this is directly levell'd against the gross idolatry of the vulgar , ( for the philosophers are not concern'd in it ) that believed the very statues of gold and silver and other materials , to be god , and terminated their prayers in those images ; as i might shew from many passages of scripture , from the apologies of the primitive christians , and the heathen writers themselves . and the times of this ignorance god winked at , ( the meaning of which is , as upon a like occasion the same apostle hath expressed it , that in times past he suffer'd all nations to walk in their own ways ) but now commandeth every one to repent ; because he hath appointed a day , in the which he will judge the world in righteousness , by that man whom he hath ordained ; whereof he hath given assurance unto all men , in that he hath raised him from the dead . hitherto the apostle had never contradicted all his audience at once : though at every part of his discourse some of them might be uneasie , yet others were of his side , and all along a moderate silence and attention was observed , because every point was agreeable to the notions of the greater party . but when they heard of the resurrection of the dead , the interruption and clamour became universal : so that here the apostle was obliged to break off , and depart from among them . what could be the reason of this general dissent from the notion of the resurrection , since almost all of them believed the immortality of the soul ? st. chrysostom hath a conceit , that the athenians took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the original word for resurrection ) to be preached to them as a goddess , and in this fancy he is follow'd by some of the moderns . the ground of the conjecture is the th verse of this chapter , where some said , what will this babler say ? other some , he seemeth to be a setter forth of strange gods ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strange deities , which comprehends both sexes ) because he preached unto them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iesus and the resurrection . now , say they , it could not be said deities in the plural number , unless it be supposed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a goddess , as well as iesus a god. but we know , such a permutation of number is frequent in all languages . we have another example of it in the very text , as certain also of your own poets have said , for we are also his off-spring . and yet the apostle meant only one , aratus the cilician , his countryman , in whose astronomical poem this passage is now extant . so that although he preached to the athenians jesus alone , yet by a common mode of speech he might be called , a setter forth of strange gods. 't is my opinion , that the general distaste and clamour proceeded from a mistake about the nature of the christian resurrection . the word resurrection ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was well enough known amongst the athenians , as appears at this time from * homer , aeschylus and sophocles ; they could hardly then possibly imagin it to signifie a goddess . but then it always denoted a returning from the state of the dead to this present world , to eat and drink and converse upon earth , and so after another period of life to die again as before . and festus a roman seems to have had the same apprehensions about it . for when he declares the case of st. paul his prisoner to king agrippa , he tells him , that the accusation was only about certain questions of the jewish superstition ; and of one iesus which was dead , whom paul affirmed to be alive . so that when the athenians heard him mention the resurrection of the dead , which according to their acceptation of the word was a contradiction to common sense , and to the experience of all places and ages ; they had no patience to give any longer attention . his words seemed to them as idle tales , as the first news of our saviour's resurrection did to the apostles themselves . all interrupted and mocked him , except a few , that seem to have understood him aright , which said they would hear him again of this matter . just as when our saviour said in an allegorical and mystical sense , except ye eat the flesh of the son of man , and drink his blood , ye have no life in you ; the hearers understood him literally and grosly . the iews therefore strove among themselves , saying , how can this man give us his flesh to eat ? this is a hard saying , who can hear it ? and from that time many of his disciples went back , and walked no more with him . i have now gone through this excellent discourse of the apostle , in which many most important truths are clearly and succinctly deliver'd ; such as the existence , the spirituality , and all ▪ sufficiency of god , the creation of the world , the origination of mankind from one common stock according to the history of moses , the divine providence in over-ruling all nations and people , the new doctrine of repentance by the preaching of the gospel , the resurrection of the dead , and the appointed day of an universal judgment . to all which particulars by god's permission and assistance i shall say something in due time . but at present i have confined my self to that near and internal and convincing argument of the being of god , which we have from humane nature it self ; and which appears to be principally here recommended by st. paul in the words of the text , that they should seek the lord , if haply they might feel after him , and find him , though he be not far from every one of us . for in him ( that is , by his power ) we live , and move , and have our being . the proposition , which i shall speak to , from this text is this : that the very life and vital motion and the formal essence and nature of man is wholly owing to the power of god : and that the consideration of our selves , of our own souls and bodies , doth directly and nearly conduct us to the acknowledgment of his existence . and , . i shall prove , that there is an immaterial substance in us , which we call soul and spirit , essentially distinct from our bodies : and that this spirit doth necessarily evince the existence of a supreme and spiritual being . and , . that the organical structure of humane bodies , whereby they are fitted to live and move and be vitally informed by the soul , is unquestionably the workmanship of a most wise and powerfull and beneficent maker . but i will reserve this latter part for the next opportunity ; and my present undertaking shall be this , to evince the being of god from the consideration of humane souls . ( . ) and first , i say , there is an immaterial substance in us , which we call soul , essentially distinct from our bodies . i shall lay it down as self-evident , that there is something in our composition , that thinks and apprehends , and reflects and deliberates ; that determines and doubts , consents and denies ; that wills , and demurrs , and resolves , and chooses , and rejects ; that receives various sensations and impressions from external objects , and produces voluntary motions of several parts of our bodies . this every man is conscious of ; neither can any one be so sceptical as to doubt of or deny it : that very doubting or denying being part of what i would suppose , and including several of the rest in their idea's and notions . and in the next place 't is as self-evident , that these faculties and operations of thinking , and willing , and perceiving , must proceed from something or other as their efficient cause : meer nothing being never able to produce any thing at all . so that if these powers of cogitation , and volition , and sensation , are neither inherent in matter as such , nor producible in matter by any motion and modification of it ; it necessarily follows , that they proceed from some cogitative substance , some incorporeal inhabitant within us , which we call spirit and soul. ( . ) but first , these faculties of sensation and perception are not inherent in matter as such . for if it were so ; what monstrous absurdities would follow ? every stock and stone would be a percipient and rational creature . we should have as much feeling upon clipping a hair of the head , as upon pricking a nerve . or rather , as men , that is , as a complex being compounded of many vital parts , we should have no feeling nor perception at all . for every single atom of our bodies would be a distinct animal , endued with self-consciousness and personal sensation of its own . and a great number of such living and thinking particles could not possibly by their mutual contract and pressing and striking compose one greater individual animal , with one mind and understanding , and a vital consension of the whole body : any more than a swarm of bees , or a crowd of men and women can be conceived to make up one particular living creature compounded and constituted of the aggregate of them all . ( . ) it remains therefore , secondly , that seeing matter in general , as matter , has not any sensation or thought ; if it have them at all , they must be the result of some modification of it : it must acquire them by some organical disposition ; by such and such determinate motions , by the action and passion of one particle upon another . and this is the opinion of every atheist and counterfeit deist of these times , that believes there is no substance but matter , and excludes all incorporeal nature out of the number of beings . now to give a clear and full confutation of this atheistical assertion , i will proceed in this method . . first i will give a true notion and idea of matter ; whereby it will again appear that it has no inherent faculty of sense and perception . . i will prove , that no particular sort of matter , as the brain and animal spirits , hath any power of sense and perception . . i will shew , that motion in general superadded to matter cannot produce any sense and perception . . i will demonstrate , that no particular sort of motion , as of the animal spirits through muscles and nerves , can beget sense and perception . . i will evince , that no action and passion of the animal spirits , one particle upon another , can create any sense and perception . . i will answer the atheist's argument of matter of fact and experience in brute beasts ; which , say they , are allowed to be meer matter , and yet have some degree of sense and perception . and first i will give a true notion and idea of matter ; whereby it will appear that it has no inherent faculty of sense and perception . and i will offer no other , but what all competent judges , and even atheists themselves do allow of ; and which being part of the epicurean and democritean philosophy is providentially one of the best antidotes against their other impious opinions : as the oil of scorpions is said to be against the poison of their stings . when we frame in our minds any notion of matter , we conceive nothing else but extension and bulk ; which is impenetrable and divisible and passive ; by which three properties is understood , that any particular quantity of matter doth hinder all other from intruding into its place , till it self be removed out of it ; that it may be divided and broken into numerous parts of different sizes and figures , which by various ranging and disposing may produce an immense diversity of surfaces and textures ; that if it once be bereaved of motion , it cannot of it self acquire it again , but it either must be impell'd by some other body from without , or , ( say we , though not the atheist ) be intrinsecally moved by an immaterial self-active substance , that can penetrate and pervade it . wherefore in the whole nature and idea of matter , we have nothing but substance with magnitude , and figure , and situation , and a capacity of being moved and divided . so that no parts of matter consider'd by themselves , are either hot or cold , either white or black , either bitter or sweet , or betwixt those extremes . all the various mixtures and conjugations of atoms do beget nothing but new inward texture , and alteration of surface . no sensible qualities , as light , and colour , and heat , and sound , can be subsistent in the bodies themselves absolutely consider'd , without a relation to our eyes , and ears , and other organs of sense . these qualities are only the effects of our sensation , which arise from the different motions upon our nerves from objects without , according to their various modification and position . for example , when pellucid colourless glass , or water , by being beaten into powder or froth , do acquire a very intense whiteness ; what can we imagine to be produced in the glass or water , but a new disposition of parts ? nay an object under the self-same disposition and modification , when 't is viewed by us under differing proportions , doth represent very differing colours , without any change at all in it self . for that same opake and white powder of glass , when 't is seen thro' a good microscope , doth exhibit all its little fragments pellucid and colourless ; as the whole appear'd to the naked eye , before it was pounded . so that whiteness , and redness , and coldness , and the like , are only idea's and vital passions in us that see and feel : but can no more be conceived to be real and distinct qualities in the bodies themselves ; than roses or honey can be thought to smell or taste their own sweetness , or an organ be conscious of its musick , or gun-powder of its flashing and noise . thus far then we have proved , and 't is agreed on all hands , that in our conception of any quantity of body , there is nothing but figure and site , and a capacity of motion . which motion , if it be actually excited in it , doth only cause a new order and contexture of parts : so that all the idea's of sensible qualities are not inherent in the inanimate bodies ; but are the effects of their motion upon our nerves : and sympathetical and vital passions produced within our selves . . our second enquiry must be ; what it is in the constitution and composition of a man that hath the faculty of receiving such idea's and passions . let us carry in our minds this true notion of body in general , and apply it to our own substance ; and observe what prerogatives this rational machin ( as the atheists would make us to be ) can challenge above other parcels of matter . we observe then in this understanding piece of clock-work ; that his body , as well as other senseless matter , has colour , and warmth , and softness , and the like . but we have proved it before , and 't is acknowledged ; that these qualities are not subsistent in those bodies , but are idea's and sensations begotten in something else . so that 't is not blood and bones , that can be conscious of their own hardness or redness : and we are still to seek for something else in our frame and make , that must receive these impressions . will they say that these idea's are performed by the brain ? but the difficulty returns upon them again : for we perceive that the like qualities of softness , whiteness and warmth , do belong to the brain it self ; and since the brain is but body , those qualities ( as we have shewn ) cannot be inherent in it , but are the sensations of some other substance without it . it cannot be the brain then , which imagins those qualities to be in it self . but they may say , 't is not the gross substance of the brain that causes perception ; but the animal spirits , that have their residence there ; which are void of sensible qualities , because they never fall under our senses by reason of their minuteness . but we conceive , by our reason , though we cannot see them with our eyes , that every one of these also hath a determinate figure : they are spheres , or cubes , or pyramids , or cones , or of some shape or other that is irregular and nameless ; and all these are but modes and affections of magnitude ; and the idea's of such modes can no more be subsistent in the atoms so modified , than the idea of redness was just now found to be inherent in the blood , or that of whiteness in the brain . and what relation or affinity is there between a minute body and cogitation , any more than the greatest ? is a small drop of rain any wiser than the ocean ? or do we grind inanimate corn into living and rational meal ? my very nails , or my hair , or the horns and hoofs of a beast may bid as fair for understanding and sense , as the finest animal spirits of the brain . . but thirdly , they will say , 't is not the bulk and substance of the animal spirits , but their motion and agility , that produces cogitation and sense . if then motion in general or any degree of its velocity can beget cogitation ; surely a ship under sail must be a most intelligent creature ; though while she lies at anchor , those faculties be asleep : some cold water or ice may be phlegmatick and senseless ; but when it boils in a kettle , it has wonderfull heats of thinking and ebullitions of fancy . nay the whole corporeal mass , all the brute and stupid matter of the universe must upon these terms be allowed to have life and understanding : since there is nothing that we know of , in a state of absolute rest. those things that seem to be at rest upon the surface of the earth , are daily wheel'd about its axis , and yearly about the sun with a prodigious swiftness . . but fourthly , they will say , 't is not motion in general , that can do these feats of sensation and perception ; but a particular sort of it in an organized body through the determinate roads and channels of muscles and nerves . but , i pray , among all the kinds of motion , whether straight or circular , or parabolical , or in what curve they please ; what pretence can one make to thinking and liberty of will , more than another ? why do not these persons make a diagram of these cogitative lines and angles ; and demonstrate their properties of perception and appetite , as plainly as we know the other properties of triangles and circles ? but how little can any motion , either circular or other , contribute to the production of thought ? no such circular motion of an atom can be all of it existent at once ; it must needs be made gradually and successively both as to place and time : for body cannot at the same instant be in more places than one . so that at any instant of time the moving atom is but in one single point of the line . therefore all its motion but in that one point is either future or past ; and no other parts are coexistent or contemporary with it . now what is not present , is nothing at all , and can be the efficient of nothing . if motion then be the cause of thought ; thought must be produced by one single point of motion , a point with relation to time as well as to place . and such a point to our conceptions is almost equivalent to permanency and rest , or at least to any other point of any motion whatsoever . what then is become of the privilege of that organical motion of the animal spirits above any other ? again , we have shewn , that this circular and other motion is but the successive flux of an atom , and is never existent together ; and indeed is a pure ens rationis , an operation of the soul , which considering past motion and future , and recollecting the whole by the memory and fancy , calls this by one denomination and that by another . how then can that motion be the efficient of thought , which is evidently the effect and the product of it ? . but fifthly , they will say farther , ( which is their last refuge ) that 't is not motion alone , or under this or that denomination , that produceth cogitation ; but when it falls out that numerous particles of matter , aptly disposed and directed , do interfere in their motions , and strike and knock one another ; this is it which begets our sensation . all the active power and vigour of the mind , our faculties of reason , imagination and will are the wonderfull result of this mutual occurse , this pulsion and repercussion of atoms . just as we experience it in the flint and the steel ; you may move them apart as long as you please , to very little purpose : but 't is the hitting and collision of them that must make them strike fire . you may remember i have proved before , that light and heat , and the rest of those qualities , are not such idea's in the bodies , as we perceive in our selves . so that this smiting of the steel with the flint doth only make a comminution , and a very rapid whirling and melting of some particles : but that idea of flame is wholly in us. but what a strange and miraculous thing should we count it , if the flint and the steel , instead of a few sparks , should chance to strike out definitions and syllogisms ? and yet it 's altogether as reasonable , as this sottish opinion of the atheists ; that dead senseless atoms can ever justle and knock one another into life and understanding . all that can be effected by such encounters of atoms , is either the imparting or receiving of motion , or a new determination and direction of its course . matter , when it acts upon matter , can communicate nothing but motion ; and that we have shew'd before to be utterly unable to produce those sensations . and again , how can that concussion of atoms be capable of begetting those internal and vital affections , that self-consciousness and other powers and energies that we feel in our minds : seeing they only strike upon the outward surfaces ; they cannot inwardly pervade one another ; they cannot have any penetration of dimensions and conjunction of substance . but , it may be , these atoms of theirs may have sense and perception in them , but they are refractary and sullen ; and therefore , like men of the same tempers , must be bang'd and buffeted into reason . and indeed that way of argumentation would be most proper and effectual upon these atheistical atomists themselves . 't is a vigorous execution of good laws , and not rational discourses only , either neglected or not understood , that must reclaim the profaneness of those perverse and unreasonable men. for what can be said more to such persons , that are either so disingenuous or so stupid , as to profess to believe , that all the natural powers and acquired habits of the mind , that penetrating understanding and accurate judgment , that strength of memory and readiness of wit , that liberality and justice and prudence and magnanimity , that charity and beneficence to mankind , that ingenuous fear and awfull love of god , that comprehensive knowledge of the histories and languages of so many nations , that experienced insight into the works and wonders of nature , that rich vein of poetry and inexhausted fountain of eloquence , those lofty flights of thought and almost intuitive perception of abstruse notions , those exalted discoveries of mathematical theorems and divine contemplations ; all these admirable endowments and capacities of humane nature , which we sometimes see actually existent in one and the same person , can proceed from the blind shuffling and casual clashing of atoms . i could as easily take up with that senseless assertion of the stoicks , that vertues and vices and sciences and arts , and fancies and passions and appetites are all of them real bodies and distinct animals ; as with this of the atheist , that they can all be derived from the power of meer bodies . 't is utterly incredible and impossible ; and we cannot without indignation go about to refute such an absurd imagination , such a gross contradiction to unprejudiced reason . and yet if the atheists had not been driven from all their posts and their subterfuges ; if we had not pursued their atoms through all their turnings and windings , their cells and recesses , their interferings and justlings ; they would boast , that they could not be answer'd ; and make a mighty flutter and triumph . nay though they are so miserably confounded and baffled , and can offer no further explication of the cause and the manner ; yet they will , sixthly , urge matter of fact and experience , that meer body may produce cogitation and sense . for , say they , do but observe the actions of some brutes , how nearly they approach to humane reason , and visibly discover some glimpses of understanding : and if that be performed by the pure mechanism of their bodies ( as many do allow , who yet believe the being of god , and an immaterial spirit in man ) then 't is but raising our conceptions , and supposing mankind to be engines of a finer make and contexture , and the business is done . i must confess , that the cartesians and some others , men that have given no occasion to be suspected of irreligion , have asserted that brutes are meer machins and automata . i cannot now engage in the controversie , neither is there any necessity to do so ; for religion is not endanger'd by either opinion . if brutes be said to have sense and immaterial souls ; what need we be concern'd , whether those souls shall be immortal , or annihilated at the time of death . this objection supposes the being of god ; and he will do all things for the wisest and best ends . or if brutes be supposed to be bare engins and machins ; i admire and adore the divine artifice and skill in such a wonderfull contrivance . but i shall deny then that they have any reason or sense , if they be nothing but matter . omnipotence it self cannot create cogitative body . and 't is not any imperfection in the power of god , but an incapacity in the subject ; the idea's of matter and thought are absolutely incompatible . and this the cartesians themselves do allow . do but convince them , that brutes have the least participation of thought , or will , or appetite , or sensation , or fancy ; and they 'll readily retract their opinion . for none but besotted atheists , do joyn the two notions together , and believe brutes to be rational or sensitive machins . they are either the one or the other ; either endued with sense and some glimmering rays of reason from a higher principle than matter ; or ( as the cartesians say ) they are purely body , void of all sensation and life : and like the idols of the gentiles , they have eyes and see not ; ears , and hear not ; noses , and smell not : they eat without hunger , and drink without thirst , and howl without pain . they perform the outward material actions ; but they have no inward self-consciousness , nor any more perception of what they do or suffer , than a looking glass has of the objects it reflects , or the index of a watch of the hour it points to . and as one of those watches , when it was first presented to the emperour of china , was taken there for an animal : so on the contrary , our cartesians take brute animals for a sort of watches . for considering the infinite distance betwixt the poor mortal artist , and the almighty opificer ; the few wheels and motions of a watch , and the innumerable springs and organs in the bodies of brutes ; they may affirm ( as they think , without either absurdity or impiety ) that they are nothing but moving automata , as the fabulous * statues of daedalus , bereaved of all true life , and vital sensation ; which never act spontaneously and freely , but as watches must be wound up to set them a going ; so their motions also are excited and inhibited , are moderated and managed by the objects without them . ( . ) and now that i have gone through the six parts that i proposed , and sufficiently shewn that sense and perception can never be the product of any kind of matter and motion ; it remains therefore , that it must necessarily proceed from some incorporeal substance within us . and though we cannot conceive the manner of the soul's action and passion ; nor what hold it can lay on the body , when it voluntarily moves it : yet we are as certain , that it doth so , as of any mathematical truth whatsoever ; or at least of such as are proved from the impossibility or absurdity of the contrary , a way of proof that is allowed for infallible demonstration . why one motion of the body begets an idea of pleasure in the mind , another an idea of pain ; why such a disposition of the body induces sleep , another disturbs all the operations of the soul , and occasions a lethargy or frenzy ; this knowledge exceeds our narrow faculties , and is out of the reach of our discovery . i discern some excellent final causes of such a vital conjunction of body and soul ; but the instrumental i know not , nor what invisible bands and fetters unite them together . i resolve all that into the sole pleasure and fiat of our omnipotent creator : whose existence ( which is my last point ) is so plainly and nearly deducible from the established proof of an immaterial soul ; that no wonder the resolved atheists do so labour and bestir themselves to fetch sense and perception out of the power of matter . i will dispatch it in three words . for since we have shewn , that there is an incorporeal substance within us : whence did that proceed , and how came it into being ? it did not exist from all eternity , that 's too absurd to be supposed ; nor could it come out of nothing into being without an efficient cause . something therefore must have created our souls out of nothing ; and that something ( since nothing can give more than it has ) must it self have all the perfections , that it hath given to them . there is therefore an immaterial and intelligent being , that created our souls : which being was either eternal it self , or created immediately or ultimately by some other eternal , that has all those perfections . there is therefore originally an eternal , immaterial , intelligent creator ; all which together are the attributes of god alone . and now that i have finished all the parts , which i proposed to discourse of ; i will conclude all with a short application to the atheists . and i would advise them as a friend , to leave off this dabbling and smattering in philosophy , this shuffling and cutting with atoms . it never succeeded well with them , and they always come off with the loss . their old master epicurus seems to have had his brains so muddled and confounded with them , that he scarce ever kept in the right way ; though the main maxim of his philosophy was to trust to his senses , and follow his nose . i will not take notice of his doting conceit , that the sun and moon are no bigger , than they appear to the eye , a foot or half a yard over ; and that the stars are no larger than so many glow-worms . but let us see how he manages his atoms , those almighty tools that do every thing of themselves without the help of a workman . when the atoms ( says he ) descend in infinite space ( very ingeniously spoken , to make high and low in infinity ) they do not fall plumb down , but decline a little from the perpendicular , either obliquely or in a curve : and this declination ( says he ) from the direct line is the cause of our liberty of will. but , i say , this declination of atoms in their descent , was it self either necessary or voluntary . if it was necessary , how then could that necessity ever beget liberty ? if it was voluntary , then atoms had that power of volition before : and what becomes then of the epicurean doctrine of the fortuitous production of worlds ? the whole business is contradiction and ridiculous nonsense . 't is as if one should say , that a bowl equally poized , and thrown upon a plain and smooth bowling-green , will run necessarily and fatally in a direct motion : but if it be made with a byas , that may decline it a little from a straight line , it may acquire by that motion a liberty of will , and so run spontaneously to the jack . it would behoove the atheists to give over such trifling as this , and resume the old solid way of confuting religion . they should deny the being of the soul , because they cannot see it . this would be an invincible argument against us : for we can never exhibit it to their touch , nor expose it to their view ; nor shew them the colour and complexion of a soul. they should dispute , as a bold brother of theirs did ; that he was sure there was no god , because ( says he ) if there was one , he would have struck me to hell with thunder and lightning , that have so reviled and blasphemed him . this would be an objection indeed . alas , all that we could answer , is in the next words to the text , that god hath appointed a day in which he will judge all the world in righteousness , and that the goodness and forbearance , and long-suffering of god , which are some of his attributes , and essential perfections of his being , ought not to be abused and perverted into arguments against his being . but if this will not do , we must yield our selves overcome : for we neither can , nor desire to command fire to come down from heaven and consume them ; and give them such experimental conviction of the existence of god. so that they ought to take these methods , if they would successfully attack religion . but if they will still be medling with atoms , be hammering and squeezing understanding out of them ; i would advise them to make use of their own understandings for the instance . nothing , in my opinion could run us down , more effectually than that . for we readily allow , that if any understanding can possibly be produced by such clashing of senseless atoms ; 't is that of an atheist , that hath the fairest pretensions and the best title to it . we know , it is the fool , that hath said in his heart , there is no god. and 't is no less a truth than a paradox , that there are no greater fools than atheistical wits ; and none so credulous as infidels . no article of religion , though as demonstrable as the nature of the thing can admit , hath credibility enough for them . and yet these same cautious and quick sighted gentlemen can wink and swallow down this sottish opinion about percipient atoms , which exceeds in incredibility all the fictions of aesop's fables . for is it not every whit as likely or more , that cocks and bulls might discourse , and hinds and panthers hold conferences about religion , as that atoms can do so ? that atoms can invent arts and sciences , can institute society and government , can make leagues and confederacies , can devise methods of peace and stratagems of war ? and moreover , the modesty of mythology deserves to be commended , the scenes there are laid at a distance ; 't is once upon a time , in the days of yore , and in the land of utopia , there was a dialogue between an oak and a cedar : whereas the atheist is so impudently silly , as to bring the farce of his atoms upon the theatre of the present age ; to make dull senseless matter transact all publick and private affairs , by sea and by land , in houses of parliament , and closets of princes . can any credulity be comparable to this ? if a man should affirm , that an ape casually meeting with pen , ink , and paper , and falling to scribble , did happen to write exactly the leviathan of thomas hobbs : would an atheist believe such a story ? and yet he can easily digest as incredible as that ; that the innumerable members of a humane body , which in the style of the scripture are all written in the book of god , and may admit of almost infinite variations and transpositions above the xxiv letters of the alphabet , were at first fortuitously scribled , and by meer accident compacted into this beautifull , and noble and most wonderfully usefull frame , which we now see it carry . but this will be the argument ▪ of my next discourse , which is the second proposition drawn from the text , that the admirable structure of humane bodies , whereby they are fitted to live and move , and be vitally informed by the soul , is unquestionably the workmanship of a most wise and powerfull and beneficent maker : to which almighty creator , together with the son and the holy ghost , be all honour and glory and majesty and power both now and from henceforth evermore . amen . a confutation of atheism from the structure and origin of humane bodies . part i. the third sermon preached may . . acts xvii . . that they should seek the lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we live , and move , and have our being . i have said enough in my last , to shew the fitness and pertinency of the apostle's discourse to the persons he address'd to : whereby it sufficiently appears that he was no babler , as some of the athenian rabble reproached him ; not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a busie prating fellow ; as in another language they say sermones serere , and rumores serere in a like mode of expression ; that he did not talk at random , but was throughly acquainted with the several humours and opinions of his auditors . and as moses was learned in all the wisdom of the aegyptians , so it is manifest from this chapter alone , if nothing else had been now extant , that st. paul was a great master in all the learning of the greeks . one thing further i shall observe from the words of the text , before i enter upon the subject which i proposed ; that it requires some industry and consideration to find out the being of god ; we must seek the lord , and feel after him , before we can find him by the light of nature . the search indeed is not very tedious nor difficult ; he is not far from every one of us ; for in him we live , and move , and have our being . the consideration of our mind and understanding , which is an incorporeal substance independent from matter ; and the contemplation of our own bodies , which have all the stamps and characters of excellent contrivance ; these alone , though we look upon nothing abroad , do very easily and proximately guide us to the wise author of all things . but however , as we see in our text , some thoughts and meditation are necessary to it ; and a man may possibly be so stupid , or wilfully ignorant or perverse , as not to have god in all his thoughts , or to say in his heart , there is none . and this being observed , we have an effectual answer to that cavil of the atheists ; who make it an objection against the being of god , that they do not discover him without any application , in spite of their corrupt wills and debauch'd understandings . if , say they , such a god as we are told of , had created and formed us , surely he would have left upon our minds , a native and indeleble inscription of himself , whereby we must needs have felt him , even without seeking , and believed in him whether we would or no. so that these atheists being conscious to themselves , that they are void of such belief , which ( they say ) if god was , would actually and necessarily be in them , do bring their own wicked doubting and denying of god , as evidence against his existence ; and make their very infidelity an argument for it self . to which we reply , that god hath endu'd mankind with powers and abilities , which we call natural light , and reason , and common sense ; by the due use of which we cannot miss of the discovery of his being ; and this is sufficient . but as to that original notion and proposition , god is , which the atheist pretends should have been actually imprinted on us , antecedently to all use of our faculties ; we may affirm , that the absence of such a notion doth not give the least presumption against the truth of religion : because though god be supposed to be , yet that notion distinct from our faculties would not be requisite ; nor is it asserted by religion . first , it would not be requisite ; because , without any such primitive impression , we can easily attain to the knowledge of the deity by the sole use of our natural reason . and again , such an impression would have render'd the belief of a god irresistible and necessary , and thereby have bereaved it of all that is good and acceptable in it . for as the taking away the freedom of humane will , and making us meer machins under fatal ties and impulses , would destroy the very nature of moral vertue ; so likewise as to faith , there would be nothing worthy of praise and recompence in it , if there were left no possibility of doubting or denying . and secondly , such a radical truth , god is , springing up together with the essence of the soul , and previous to all other thoughts , is not asserted by religion . no such thing , that i know of , is affirmed or suggested by the scriptures . there are several topics there used against the atheism and idolatry of the heathens ; such as the visible marks of divine wisdom and goodness in the works of the creation , the vital union of souls with matter , and the admirable structure of animate bodies , and the like . but if our apostle had asserted such an anticipating principle engraven upon our souls before all exercise of reason ; what did he talk of seeking the lord , if haply they might feel after him and find him ? since if the knowledge of him was in that manner innate and perpetual , there would be no occasion of seeking , nor any hap or hazard in the finding . such an inscription would be self evident without reasoning or study , and could not fail constantly to exert its energy in their minds . what did he talk of the unknown god , and ignorantly worshipping ? when if such an original signature were always inherent in their hearts ; god could not be unknown to , or ignorantly worshipp'd by any . that primary proposition would have been clear , and distinct , and efficacious , and universal in the minds of men. s. paul therefore , it appears , had no apprehension of such a first notion ; nor made use of it for an argument ; which ( since whosoever hath it , must needs know that he hath it ) if it be not believed before by the adversary , is false ; and if it be believed , is superfluous ; and is of so frail and brittle a texture , that whereas other arguments are not answered by bare denying without contrary proof , the meer doubting and disbelieving of this must be granted to be ipso facto the breaking and confuting of it . thus much therefore we have proved against the atheist ; that such an original irresistible notion is neither requisite upon supposition of a deity , nor is pretended to by religion ; so that neither the absence of it is any argument against the being of god , nor a supposed false assertion of it an objection against the scripture . 't is enough that all are furnish'd with such natural powers and capacities ; that if they seriously reflect , if they seek the lord with meditation and study , they cannot fail of finding and discovering him : whereby god is not left without witness , but the atheist without excuse . and now i haste to the second proposition deduced from the text , and the argument of my present discourse , that the organical structure of humane bodies whereby they are fitted to live , and move , and be vitally informed by the soul is unquestionably the workmanship of a most wise , and powerfull and beneficent maker . first , 't is allowed and acknowledged by all parties , that the bodies of men and other animals are excellently well fitted for life , and motion , and sensation ; and the several parts of them well adapted and accommodated to their particular functions . the eye is very proper and meet for seeing , the tongue for tasting and speaking , the hand for holding and lifting , and ten thousand operations beside : and so for the inward parts ; the lungs are suitable for respiration , the stomach for concoction , the lacteous vessels for the reception of the chyle , the heart for the distribution of the blood to all the parts of the body . this is matter of fact , and beyond all dispute ; and in effect is no more than to say , that animals are animals ; for if they were deprived of these qualifications , they could not be so . this therefore is not the matter in question between us and the atheists : but the controversie is here . we , when we consider so many constituent parts in the bodies of men , all admirably compacted into so noble an engine ; in each of the very fingers , for example , there are bones , and gristles , and ligaments , and membranes , and muscles , and tendons , and nerves , and arteries , and veins , and skin , and cuticle , and nail ; together with marrow , and fat , and blood , and other nutricious juices ; and all those solid parts of a determinate size , and figure , and texture , and situation ; and each of them made up of myriads of little fibres and filaments , not discoverable by the naked eye ; i say , when we consider how innumerable parts must constitute so small a member , as the finger , we cannot look upon it or the whole body , wherein appears so much fitness and use , and subserviency to infinite functions , any otherwise than as the effect of contrivance and skill , and consequently the workmanship of a most intelligent and beneficent being . and though now the propagation of mankind be in a settled method of nature , which is the instrument of god : yet we affirm that the first production of mankind was by the immediate power of the almighty author of nature : and that all succeeding generations of men are the progeny of one primitive couple . this is a religious man's account of the frame and origination of himself . now the atheists agree with us , as to the fitness of man's body and its several parts to their various operations and functions ( for that is visible and past all contradiction ) but they vehemently oppose , and horribly dread the thought , that this usefulness of the parts and the whole should first arise from wisdom and design . so that here will be the point in debate , and the subject of our present undertaking ; whether this acknowledged fitness of humane bodies must be attributed , as we say , to a wise and good god ; or , as the atheist averr , to dead senseless matter . they have contrived several tricks and methods of deceit , one repugnant to another , to evade ( if possible ) this most cogent proof of a deity ; all which i will propose and refute : and i hope to make it appear , that here , as indeed every where , but here certainly , in the great dramatick poem of nature , is , dignus deo vindice nodus , a necessity of introducing a god. and first , i will answer what exceptions they can have against our account : and secondly , i will confute all the reasons and explications they can give of their own. . first , i will answer what exceptions they can have against our account of the production of mankind . and they may object , that the body it self , though pretty good in its kind and upon their hypothesis , nevertheless doth not look like the workmanship of so great a master , as is pretended by us ; that infinite wisdom and goodness and power would have bestowed upon us more senses than five , or at least these five in a much higher perfection ; that we could never have come out of the hands of the almighty , so subject to numerous diseases , so obnoxious to violent deaths ; and at best , of such a short and transitory life . they can no more ascribe so sorry an effect to an omniscient cause , than some ordinary piece of clock-work with a very few motions and uses , and those continually out of order , and quickly at an end , to the best artist of the age. but to this we reply : first , as to the five senses , it would be rash indeed to affirm , that god , if he had pleased , could not have endued us with more . but thus much we may averr , that though the power of god be infinite and perfect , yet the capacities of matter are within limits and bounds . why then doth the atheist suspect that there may possibly be any more ways of sensation than what we have already ? hath he an idea , or notion , or discovery of any more ? so far from that , that he cannot make any addition or progress in those very senses he hath , further than they themselves have informed him . he cannot imagine one new colour , or tast , or smell , beside those that have actually fallen under his senses . much less can he that is destitute of an entire sense , have any idea or representation of it ; as one that is born deaf hath no notion of sounds ; or blind , of colours and light. if then the atheist can have no imagination of more senses than five , why doth he suppose that a body is capable of more ? if we had double or triple as many , there might still be the same suspicion for a greater number without end ; and the objection therefore in both cases is equally unreasonable and groundless . secondly , we affirm , that our senses have that degree of perfection which is most fit and suitable to our estate and condition . for though the eye were so piercing , as to descry even opake and little objects some hundreds of leagues off , even that improvement of our sight would do us little service ; it would be terminated by neighbouring hills and woods , or in the largest and ▪ evenest plain by the very convexity of the earth , unless we could always inhabit the tops of mountains and cliffs , or had wings too to fly aloft , when we had a mind to take a prospect . and if mankind had had wings ( as perhaps some extravagant atheist may think us deficient in that ) all the world must have consented to clip them ; or else humane race had been extinct before this time , nothing upon that supposition being safe from murder and rapine . or if the eye were so acute , as to rival the finest microscopes , and to discern the smallest hair upon the leg of a gnat , it would be a curse and not a blessing to us ; it would make all things appear rugged and deformed ; the most finely polish'd chrystal would be uneven and rough : the sight of our own selves would affright us : the smoothest skin would be beset all over with ragged scales , and bristly hairs . and beside , we could not see at one view above what is now the space of an inch , and it would take a considerable time to survey the then mountainous bulk of our own bodies . such a faculty of sight so disproportion'd to our other senses and to the objects about us would be very little better than blindness it self . and again , god hath furnished us with invention and industry , so that by optical glasses we can more than supply that imaginary defect of our own eyes , and discover more remote and minute bodies with that assistance , than perhaps the most whimsical atheist would desire to do without it . so likewise if our sense of hearing were exalted proportionably to the former , what a miserable condition would mankind be in ? what whisper could be low enough , but many would over-hear it ? what affairs , that most require it , could be transacted with secrecy ? and whither could we retire from perpetual humming and buzzing ? every breath of wind would incommode and disturb us : we should have no quiet or sleep in the silentest nights and most solitary places ; and we must inevitably be struck deaf or dead with the noise of a clap of thunder . and the like inconveniences would follow , if the sense of feeling was advanced to such a degree as the atheist requires . how could we sustain the pressure of our very cloaths in such a condition ; much less carry burthens and provide for conveniences of life ? we could not bear the assault of an insect , or a feather , or a puff of air without pain . there are examples now of wounded persons , that have roared for anguish and torment at the discharge of ordnance , though at a very great distance ; what insupportable torture then should we be under upon a like concussion in the air , when all the whole body would have the tenderness of a wound ? in a word , all the changes and emendations that the atheists would make in our senses , are so far from being improvements , that they would prove the utter ruin and extirpation of mankind . but perhaps they may have better success in their complaints about the distempers of the body and the shortness of life . we do not wonder indeed , that the atheist should lay a mighty stress upon this objection . for to a man that places all his happiness in the indolency and pleasure of body , what can be more terrible than pain or a fit of sickness ? nothing but death alone , the most dreadfull thing in the world . when an atheist reflects upon death , his very hope is despair ; and 't is the crown and top of his wishes , that it may prove his utter dissolution and destruction . no question if an atheist had had the making of himself , he would have framed a constitution that could have kept pace with his insatiable lust , been invincible by gluttony and intemperance , and have held out vigorous a thousand years in a perpetual debauch . but we answer ; first , in the words of st. paul : nay , but , o man , who art thou , that repliest against god ? shall the thing formed say to him that formed it , why hast thou made me thus ? we adore and magnifie his most holy name for his undeserved mercy towards us , that he made us the chief of the visible creation ; and freely acquit his goodness from any imputation of unkindness , that he has placed us no higher . secondly , religion gives us a very good account of the present infirmity of our bodies . man at his first origin was a vessel of honour , when he came first out of the hands of the potter ; endued with all imaginable perfections of the animal nature ; till by disobedience and sin , diseases and death came first into the world. thirdly , the distempers of the body are not so formidable to a religious man , as they are to an atheist : he hath a quite different judgment and apprehension about them : he is willing to believe , that our present condition is better for us in the issue , than that uninterrupted health and security , that the atheist desires ; which would strongly tempt us to forget god and the concerns of a better life . whereas now he receives a fit of sickness , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the kind chastisement and discipline of his heavenly father , to wean his affections from the world , where he is but as on a journey ; and to fix his thoughts and desires on things above , where his country and his dwelling is : that where he hath placed his treasure and concerns , there his heart may be also . fourthly , most of the distempers that are incident to us are of our own making , the effects of abused plenty , and luxury , and must not be charged upon our maker ; who notwithstanding out of the riches of his compassion hath provided for us store of excellent medicines , to alleviate in a great measure those very evils which we bring upon our selves . and now we are come to the last objection of the atheist , that life is too short . alas for him , what pity 't is that he cannot wallow immortally in his sensual pleasures ! but if his life were many whole ages longer than it is , he would still make the same complaint , brevis est hic fructus homullis . for eternity , and that 's the thing he trembles at , is every whit as long , after a thousand years as after fifty . but religion gives us a better prospect and makes us look beyond the gloomy regions of death with comfort and delight : when this corruptible shall put on incorruption , and this mortal put on immortality . we are so far from repining at god , that he hath not extended the period of our lives to the longaevity of the antediluvians ; that we give him thanks for contracting the days of our trial , and receiving us more maturely into those everlasting habitations above , that he hath prepared for us . and now that i have answer'd all the atheist's exceptions against our account of the production of mankind , i come in the next place to examine all the reasons and explications they can give of their own . the atheists upon this occasion are divided into sects , and ( which is the mark and character of error ) are at variance and repugnancy with each other and with themselves . some of them will have mankind to have been thus from all eternity . but the rest do not approve of infinite successions , but are positive for a beginning ; and they also are subdivided into three parties : the first ascribe the origin of men to the influence of the stars upon some extraordinary conjunction or aspect : others again reject all astrology ; and some of these mechanically produce mankind , at the very first experiment , by the action of the sun upon duly prepared matter : but others are of opinion , that after infinite blundering and miscarrying , our bodies at last came into this figure by meer chance and accident . there 's no atheist in the world , that reasons about his infidelity ( which god knows most of them never do ) but he takes one of these four methods . i will refute them every one in the same order that i have named them : the two former in the present discourse , reserving the others for another occasion . i. and first , the opinion of those atheists that will have mankind and other animals to have subsisted eternally in infinite generations already past , will be found to be flat non-sence and contradiction to it self , and repugnant also to matter of fact. first , it is contradiction to it self . infinite generations of men ( they say ) are already past and gone : but whatsoever is now past , was once actually present ; so that each of those infinite generations was once in its turn actually present : therefore all except one generation were once future and not in being , which destroys the very supposition : for either that one generation must it self have been infinite , which is nonsence ; or it was the finite beginning of infinite generations between it self and us , that is infinity terminated at both ends , which is nonsence as before . again , infinite past generations of men have been once actually present : there may be some one man suppose then , that was at infinite distance from us now : therefore that man's son likewise , forty years younger suppose than his father , was either at infinite distance from us or at finite : if that son too was at infinite distance from us , then one infinite is longer by forty years than another ; which is absurd : if at finite , then forty years added to finite makes it infinite , which is as absurd as the other . and again , the number of men that are already dead and gone is infinite , as they say : but the number of the eyes of those men must necessarily be twice as much as that of the men themselves , and that of the fingers ten times as much , and that of the hairs of their heads thousands of times . so that we have here one infinite number twice , ten times , and thousands of times as great as another , which is contradiction again . thus we see it is impossible in it self , that any successive duration should be actually and positively infinite , or have infinite successions already gone and past . neither can these difficulties be applied to the eternal duration of god almighty . for though we cannot comprehend eternity and infinity ; yet we understand what they are not. and something , we are sure , must have existed from all eternity ; because all things could not emerge and start out of nothing . so that if this prae-existent eternity is not compatible with a successive duration , as we clearly and distinctly perceive that it is not ; then it remains , that some being , though infinitely above our finite comprehensions , must have an identical , invariable continuance from all eternity ; which being is no other than god. for as his nature is perfect and immutable without the least shadow of change ; so his eternal duration is permanent and indivisible , not measurable by time and motion , nor to be computed by number of successive moments . one day with the lord is as a thousand years , and a thousand years as one day . and secondly , this opinion of infinite generations is repugnant likewise to matter of fact. 't is a truth beyond opposition , that the universal species of mankind hath had a gradual increase , notwithstanding what war , and famine , and pestilence , and floods , and conflagrations , and the religious profession of celibacy , and other causes , may at certain periods of time have interrupted and retarded it . this is manifest from the history of the jewish nation , from the account of the roman census , and registers of our own country , where the proportion of births to burials is found upon observation to be yearly as fifty to forty . now if mankind do increase though never so slowly , but one couple suppose in an age ; 't is enough to evince the falshood of infinite generations already expired . for though an atheist should contend , that there were ten thousand million couple of mankind now in being , ( that we may allow him multitude enough ) 't is but going back so many ages , and we descend to a single original pair . and 't is all one in respect of eternal duration yet behind , whether we begin the world so many millions of ages ago , or date it from the late aera of about six thousand years . and moreover this recent beginning of the world is further established from the known original of empires and kingdoms , and the invention of arts and sciences : whereas if infinite ages of mankind had already preceded , there could nothing have been left to be invented or improved by the successfull industry and curiosity of our own . the circulation of the blood , and the weight and spring of the air ( which is as it were the vital pulse and the great circulation of nature , and of more importance in all physiology , than any one invention since the beginning of science ) had never lain hid so many myriads of generations , and been reserved for a late happy discovery by two great luminaries of this island . i know the atheist may endeavour to evade this by supposing , that though mankind have been from everlasting , and have perpetually encreas'd by generation ; yet at certain great periods there may be universal deluges , which may not wholly extinguish mankind ( for , they 'll say , there is not water enough in nature for that ) but may cover the earth to such a height , that none but a few mountainers may escape , enough to continue humane race ; and yet being illiterate . rusticks ( as mountainers always are ) they can preserve no memoirs of former times , nor propagate any sciences or arts ; and so the world must needs be thought by posterity to have begun at such periods . but to this i answer , first , that upon this supposition there must have been infinite deluges already past : for if ever this atheist admits of a first deluge , he is in the same noose that he was . for then he must assert , that there were infinite generations and an infinite increase of mankind before that first deluge ; and then the earth could not receive them , but the infinite bodies of men must occupy an infinite space , and then all the matter of the universe must be humane body ; and many other absurdities will follow , absurdities as infinite , as the generations he talks of . but if he says , that there have been infinite deluges heretofore , this is impossibility again ; for all that i said before against the notion of infinite past generations , is alike applicable to this . secondly , such universal deluges ( since the deity is now excluded ) must be produced in a natural way : and therefore gradually , and not in an instant : and therefore ( because the tops of mountains , they say , are never overflown ) the civilized people may escape thither out of villages and cities ; and consequently , against the atheist , arts , and sciences , and histories , may be preserved , and derived to the succeeding world. thirdly , let us imagine the whole terraqueous globe with its atmosphere about it ; what is there here , that can naturally effect an universal deluge ? if you would drown one country or continent with rains and inundations , you must borrow your vapour and water from some other part of the globe . you can never overflow all at a time . if the atmosphere it self was reduced into water , ( as some think it possible ) it would not make an orb above foot deep , which would soon be swallowed up by the cavity of the sea , and the depressed parts of the earth , and be a very feeble attempt towards an universal deluge . but then what immense weight is there above , that must overcome the expansive force of the air , and compress it into near the thousandth part of the room that it now takes up ? we , that acknowledge a god almighty , can give an account of one deluge , by saying it was miraculous ; but it would be strange to see an atheist have recourse to a miracle ; and that not once only , but upon infinite occasions . but perhaps they may endeavour to prove the possibility of such a natural deluge , by borrowing an ingenious notion , and pretending , that the face of nature may be now quite changed from what it was ; and that formerly the whole collection of waters might be an orbicular abyss , arched over with an exterior crust or shell of earth , and that the breaking and fall of this crust might naturally make a deluge . i 'll allow the atheist all the fair play in the world . let us suppose the fall of this imaginary crust . first , it seems to be impossible , but that all the inhabitants of this crust must be dash'd to pieces in its ruins . so that this very notion brings us to the necessity of a new production of men ; to evade which it is introduced by the atheist . again , if such a crust naturally fell , then it had in its own constitution a tendency towards a fall ; that is , it was more likely and inclinable to fall this thousand years , than the last . but if the crust was always gradually nearer and nearer to falling ; that plainly evinces , that it had not endured eternally before its fall. for let them assign any imaginable period for its falling , how could it have held out till then ( according to the supposition ) the unmeasurable duration of infinite ages before ? and again , such a crust could fall but once ; for what architect can an atheist suppose , to rebuild a new arch out of the ruins of the other ? but i have shewn before that this atheist hath need of infinite deluges to effect his design ; and therefore i 'll leave him to contrive how to make infinite crusts one upon the back of another ; and now proceed to examine in the second place , the astrological explication of the origin of men. ii. if you ask one of this party , what evidence he is able to produce for the truth of his art , he may perhaps offer some physical reasons for a general influence of the stars upon terrestrial bodies : but as astrology is consider'd to be a system of rules and propositions , he will not pretend to give any reason of it à priori ; but resolves all that into tradition from the chaldeans and aegyptians , who first learnt it by long observation , and transmitted it down to posterity ; and that now it is daily confirmed by events ; which are experienced to answer the predictions . this is all that can be said for astrology as an art. so that the whole credibility of this planetary production of mankind must depend upon observation . but are they able to shew among all the remains of the chaldaick observations for four hundred and seventy thousand years ( as they pretended ) any tradition of such a production ? so far from that , that the chaldeans believed the world and mankind to have been from everlasting , which opinion i have refuted before . neither can the aegyptian wizards with their long catalogue of dynasties , and observations for innumerable years , supply the atheists with one instance of such a creation . where are the fragments of petosiris and necepso , that may countenance this assertion ? i believe if they had had any example of men born out of the soil , they would rather have ascribed it to the fruitfull mud of the nile ( as they did the breeding of frogs , and mice , and monsters ) than to the efficacy of stars . but with the leave of these fortune-tellers , did the stars do this feat once only , which gave beginning to humane race ? or have they frequently done so , and may do it again ? if frequently , why is not this rule deliver'd in ptolemee and albumazar ? if once only at the beginning , then how came it to be discover'd ? who were there then in the world , to observe the births of those first men , and calculate their nativities , as they sprawl'd out of ditches ? those sons of earth were very wise children , if they themselves knew , that the stars were their fathers . unless we are to imagine , that they understood the planets and the zodiack by instinct , and fell to drawing schemes of their own horoscopes , in the same dust they sprung out of ? for my part i can have no great veneration for chaldaick antiquity ; when i see they could not discover in so many thousand years , that the moon was an opake body , and received her light from the sun. but suppose their observations had been never so accurate , it could add no authority to modern astrology , which is borrowed from the greeks . 't is well known that berosus , or his scholars new modelled and adapted the babylonian doctrines to the graecian mythology . the supposed influences of aries and taurus for example , have a manifest relation to the graecian stories of the ram that carried phrixus , and the bull that carried europa . now which of these is the copy , and which the original ? were the fables taken from the influences , or the influences from the fables ? the poetical fables more ancient than all records of history ; or the astrological influences , that were not known to the greeks till after alexander the great ? but without question those fabulous tales had been many a time told and sung to lull children asleep , before ever berosus set up his intelligence office at cos. and the same may be said of all the other constellations . first , poetry had filled the skies with asterisms and histories belonging to them ; and then astrology devises the feigned virtues and influences of each , from some property of the image , or allusion to the story . and the same trifling futility appears in their xii signs of the zodiack , and their mutual relations and aspects . why no more aspects than diametrically opposite , and such as make aequilateral figures ? why are the masculine and feminine , the fiery and airy , and watry and earthly signs all placed at such regular distances ? were the virtues of the stars disposed in that order and rank , on purpose only to make a pretty diagram upon paper ? but the atheistical astrologer is doubly pressed with this absurdity . for if there was no counsel at the making of the world , how came the asterisms of the same nature and energies to be so harmoniously placed at regular intervals ? and how could all the stars of one asterism agree and conspire together to constitute an universal ? why does not every single star shed a separate influence ; and have aspects with other stars of their own constellation ? but what need there many words ? as if the late discoveries of the celestial bodies had not plainly detected the imposture of astrology ? the planet saturn is found to have a great ring that encircles him , and five lesser planets that move about him , as the moon doth about the earth : and iupiter hath four satellites , which by their interposition between him and us make some hundreds of eclipses every year . now the whole tribe of astrologers , that never dream'd of these planets , have always declared , that when iupiter and saturn come about again to any given point , they exert ( consider'd singly by themselves ) the same influence as before . but 't is now manifest , that when either of them return to the same point ; the planets about them , that must make up an united influence with them , have a different situation in respect of us and each other , from what they had the time before : and consequently the joint influence must be perpetually varied , and never be reducible to any rules and observations . or if the influences be conveyed hither distinct , yet sometimes some of the little planets will eclipse the great one at any given point ; and by that means intercept and obstruct the influence . i cannot now insist on many other arguments deducible from the late improvements of astronomy , and the truth of the copernican system ; for if the earth be not the centre of the planetary motions , what must become then of the present astrology , which is wholly adapted to that vulgar hypothesis ? and yet nevertheless , when they lay under such wretched mistakes for many myriads of years , if we are willing to believe them ; they would all along , as now , appeal to experience and event for the confirmation of their doctrines . that 's the invincible demonstration of the verity of the science : and indeed as to their predictions , i think our astrologers may assume to themselves that infallible oracle of tiresias , o laertiade , quicquid dico , aut erit , aut non . there 's but a true and a false in any telling of fortune ; and a man that never hits on the right side , cannot be called a bad guesser , but must miss out of design , and be notably skilfull at lighting on the wrong . and were there not formerly as great pretentions to it from the superstitious observation of the entrails of cows , of the flying of vulturs , and the pecking of chickings ? nay , the old augurs and soothsayers had better reason to profess the art of divining , than the modern astrological atheist : for they supposed there were some daemons , that directed the indications . so likewise the chaldean and aegyptian astrologers were much more excusable than he. it was the religion of their countries to worship the stars , as we know from unquestionable authority . they believed them intelligent beings , and no other than very gods ; and therefore had some reason to suspect , that they might govern humane affairs . the influence of the stars was in their apprehensions no less than divine power . but an atheist , that believes the planets to be dark , solid and senseless bodies , like the brute earth he treads on ; and the fixt stars and the sun to be inanimate balls of fire ; what reasons can he advance for the credit of such influences ? he acknowledgeth nothing besides matter and motion ; so that all that he can conceive to be transmitted hither from the stars , must needs be perform'd either by mechanism or accident ; either of which is wholly unaccountable , and the latter irreconcileable to any art or system of science . but if both were allowed the atheist ; yet as to any production of mankind , they will be again refuted in my following discourse . i can preserve a due esteem for some great men of the last age , before the mechanical philosophy was revived , though they were too much addicted to this nugatory art. when occult quality , and sympathy and antipathy were admitted for satisfactory explications of things , even wise and vertuous men might swallow down any opinion that was countenanced by antiquity . but at this time of day , when all the general powers and capacities of matter are so clearly understood ; he must be very ridiculous himself , that doth not deride and explode the antiquated folly. but we may see the miserable shifts that some men are put to ; when that which was first founded upon , and afterward supported by idolatry , is now become the tottering sanctuary of atheism . if the stars be no deities , astrology is groundless : and if the stars be deities , why is the astrologer an atheist ? he may easily be no christian ; and 't is difficult indeed to be both at once : because , as i have said before , idolatry is at the bottom ; and by submitting humane actions and inclinations to the influence of the stars , they destroy the very essence of moral virtue and the efficacy of divine grace : and therefore astrology was justly condemn'd by the ancient fathers and christian emperours . an astrologer , i say , may very easily be no christian ; he may be an idolater or a pagan : but i could hardly think astrology to be compatible with rank atheism ; if i could suppose any great gifts of nature to be in that person , who is either an atheist or an astrologer . but let him be what he will , he is not able to do much hurt by his reasons and example . for religion it self , according to his principles , is derived from the stars . and he owns , 't is not any just exceptions he hath taken against christianity , but 't is his destiny and fate ; 't is saturn in the ninth house , and not judgment and deliberation , that made him an atheist . a confutation of atheism from the structure and origin of humane bodies . part ii. the fourth sermon preached iune . . acts xvii . . that they should seek the lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we live , and move , and have our being . in the former part of this enquiry i have examin'd and refuted two atheistical notions opposed to the great doctrine of the text , that we owe our living and being to the power of god : the one of the aristotelian atheists , who , to avoid the difficulties of the first production of mankind , without the intervention of almighty wisdom and power , will have the race to have thus continued without beginning , by an eternal succession of infinite past generations ; which assertion hath been detected to be mere nonsense , and contradictory to it self : the other of the astrological undertakers , that would raise men like vegetables out of some fat and slimy soil well digested by the kindly heat of the sun , and impregnated with the influence of the stars upon some remarkable and periodical conjunctions : which opinion hath been vamp'd up of late by cardan and cesalpinus , and other news-mongers from the skies ; a pretence as groundless and silly , as the dreaming oneirocriticks of artemidorus and astrampsychus , or the modern chiromancy and divinations of gypsies . i proceed now to the two remaining paradoxes of such sects of atheists , as laying aside astrology and the unintelligible influence of heavenly bodies , except that which proceeds from their gravity and heat , and light , do either produce mankind mechanically and necessarily from certain connexions of natural causes ; or more dully and supinely , though altogether as reasonably , resolve the whole business into the unaccountable shuffles and tumults of matter , which they call chance and accident . but at present i shall only take an account of the supposed production of humane bodies by mechanism and necessity . the mechanical or corpuscular philosophy , though peradventure the oldest , as well as the best in the world , had lain buried for many ages in contempt and oblivion ; till it was happily restor'd and cultivated anew by some excellent wits of the present age. but it principally owes its re-establishment and lustre , to mr. boyle that honourable person of ever blessed memory , who hath not only shewn its usefulness in physiology above the vulgar doctrines of real qualities and substantial forms ; but likewise its great serviceableness to religion it self . and i think it hath been competently prov'd in a former discourse , how friendly it is to the immateriality of humane souls , and consequently to the existence of a supreme spiritual being . and i may have occasion hereafter to shew further , that all the powers of mechanism are intirely dependent on the deity , and do afford a solid argument for the reality of his nature . so far am i from the apprehension of any great feats , that this mechanical atheist can do against religion . for if we consider the phaenomena of the material world with a due and serious attention , we shall plainly perceive , that its present frame and constitution and the established laws of nature are constituted and preserved by gravitation alone . that is the powerfull cement , which holds together this magnificent structure of the world ; which stretcheth the north over the empty space , and hangeth the earth upon nothing ; if we may transfer the words of iob from the first and real cause to the secondary agent . without gravity , the whole universe , if we suppose an undetermin'd power of motion infused into matter , would have been a confused-chaos , without beauty or order , and never stable and permanent in any condition . now it may be prov'd in its due place , that this gravity , the great basis of all mechanism , is not it self mechanical ; but the immediate fiat and finger of god , and the execution of the divine law ; and that bodies have not the power of tending towards a centre , either from other bodies or from themselves : which at once , if it be proved , will undermine and ruine all the towers and batteries that the atheists have raised against heaven . for if no compound body in the visible world can subsist and continue without gravity , and if gravity do immediately flow from a divine power and energy ; it will avail them nothing , though they should be able to explain all the particular effects , even the origination of animals , by mechanical principles . but however at present i will forbear to urge this against the atheist . for , though i should allow him , that this catholick principle of gravitation is essential to matter without introducing a god ; yet i will defie him to shew , how a humane body could be at first produced naturally , according to the present system of things , and the mechanical affections of matter . and because this atheist professeth to believe as much as we ; that the first production of mankind was in a quite different manner from the present and ordinary method of nature , and yet affirms nevertheless , that that was natural too ; which seems at the first sight to be little less than a contradiction : it should lie upon him to make out , how matter by undirected motion could at first necessarily fall , without ever erring or miscarrying , into such a curious formation of humane bodies ; a thing that by his own confession it was never able to do since , or at least hath not done for some thousands of years : he should declare to us what shape and contexture matter then had , which it cannot have now : how it came to be altered by long course of time , so that living men can no longer be produced out of putrefaction in the primary way ; and yet the species of mankind , that now consists of and is nourished by matter so altered , should continue to be the same as it was from the beginning . he should undertake to explain to us the first steps and the whole progress of such a formation ; at least by way of hypothesis , how it naturally might have been , tho' he affirm not that it was actually so . whether he hath a new notion peculiar to himself about that production , or takes up with some old one , that is ready at hand : whether that most witty conceit of anaximander , that the first men and all animals were bred in some warm moisture , inclosed in crustaceous skins , as if they were various kinds of crab-fish and lobsters ; and so continued till they arrived at perfect age ; when their shelly prisons growing dry and breaking made way for their liberty : or the no less ingenious opinion of the great empedocles ; that mother earth first brought forth vast numbers of legs , and arms , and heads , and the other members of the body , scatter'd and distinct , and all at their full growth ; which coming together and cementing ( as the pieces of snakes and lizards are said to do , if one cuts them asunder ) and so configuring themselves into humane shape , made lusty proper men of thirty years age in an instant : or rather the divine doctrine of epicurus and the aegyptians ; that there first grew up a sort of wombs , that had their roots in the earth , and attracted thence a kind of milk for the nourishment of the inclosed foetus ; which at the time of maturity broke through those membranes , and shifted for themselves . i say , he ought to acquaint us which of these he is for , or bring a new explication of his own ; and not require us to prove the negative , that a spontaneous production of mankind , neither warranted by example , nor defended by reason , nevertheless may not possibly have been true . this is a very unreasonable demand , and we might justly put him off with such an answer as this ; that there are several things , which all men in their wits do disbelieve , and yet none but mad-men will go about to disprove . but to shew him how much we endeavour to satisfie and oblige him , i will venture once for his sake to incurr the censure of some persons for being elaborately trifling . for with respect to the most of mankind , such wretched absurdities are more wisely contemn'd than confuted ; and to give them a serious answer , may only make them look more considerable . first then , i take it for granted by him , that there were the same laws of motion , and the like general fabrick of the earth , sea and atmosphere , at the beginning of mankind , as there are at this day . for if any laws at first were once settled and constituted ; like those of the medes and persians , they are never to be reversed . to violate and infringe them , is the same as what we call miracle ; and doth not sound very philosophically out of the mouth of an atheist . he must allow therefore , that bodies were endowed with the same affections and tendencies then as ever since , and that if an ax-head be supposed to float upon water , which is specifically much lighter than it ; it had been supernatural at that time , as well as in the days of elisha . and this is all that i desire him to acknowledge at present . so that he may admit of those arguments as valid and conclusive against his hypothesis , that are fairly drawn from the present powers of matter , and the visible constitution of the world. now that we may come to the point ; all matter is either fluid or solid , in a large acceptation of the words , that they may comprehend even all the middle degrees between extreme fixedness and coherency , and the most rapid intestine motion of the particles of bodies . now the most cavilling atheist must allow , that a solid inanimate body , while it remains in that state , where there is none , or a very small and inconsiderable change of texture , is wholly incapable of a vital production . so that the first humane body , without parents and without creator , if such an one ever was , must have naturally been produced in and constituted by a fluid . and because this atheist goes mechanically to work ; the universal laws of fluids must have been rigidly observed during the whole process of the formation . now this is a catholick rule of staticks ; that if any body be bulk for bulk heavier than a fluid , it will sink to the bottom of that fluid ; and if lighter , it will float upon it ; having part of it self extant , and part immersed to such a determinate depth , as that so much of the fluid as is equal in bulk to the immersed part , be equal in gravity to the whole . and consequently if several portions of one and the same fluid have a different specifick gravity , the heavier will always ( in a free vessel ) be gradually the lower ; unless violently shaken and blended together by external concussion . but that cannot be in our present case . for i am unwilling to affront this atheist so much , as to suppose him to believe , that the first organical body might possibly be effected in some fluid portion of matter , while its heterogeneous parts were jumbled and confounded together by a storm , or hurricane , or earthquake . to be sure he will rather have the primitive man to be produced by a long process in a kind of digesting balneum , where all the heavier lees may have time to subside , and a due aequilibrium be maintain'd , not disturb'd by any such rude and violent shocks , that would ruffle and break all the little stamina of the embryon , if it were a making before . now because all the parts of an undisturb'd fluid are either of equal gravity , or gradually placed and storied according to the differences of it ; any concretion that can be supposed to be naturally and mechanically made in such a fluid , must have a like structure of its several parts ; that is , either be all over of a similar gravity , or have the more ponderous parts nearer to its basis. but there need no more concessions than this , to extinguish these supposed first-born of nature in their very formation . for suppose a humane body to be a forming in such a fluid in any imaginable posture , it will never be reconcileable to this hydrostatical law. there will be always something lighter beneath , and something heavier above ; because bone , or what is then the stuff and rudiments of bone , the heaviest in specie , will be ever in the midst . now what can make the heavier particles of bone ascend above the lighter ones of flesh , or depress these below those , against the tendency of their own nature ? this would be wholly as miraculous , as the swimming of iron in water at the command of elisha , and as impossible to be , as that the lead of an edifice should naturally and spontaneously mount up to the roof , while lighter materials employ themselves beneath it : or that a statue , like that in nebuchadnezzar's vision , whose head was of fine and most ponderous gold , and his feet of lighter materials , iron and clay , should mechanically erect it self upon them for its basis. secondly , because this atheist goes mechanically to work , he will not offer to affirm , that all the parts of the embryon could according to his explication be formed at a time . this would be a supernatural thing , and an effectual refutation of his own principles . for the corpuscles of matter having no consciousness of one anothers acting ( at least before or during the formation ; as will be allowed by that very atheist , that attributes reason and perception to them , when the formation is finished ) they could not consent and make a compact together , to carry on the work in several places at once ; and one party of them be forming the brain , while another is modelling the heart , and a third delineating the veins . no , there must be , according to mechanism , a successive and gradual operation : some few particles must first be united together , and so by apposition and mutual connexion still more and more by degrees , till the whole system be completed : and a fermentation must be excited in some assignable place , which may expand it self by its elastical power ; and break through , where it meets with the weakest resistance ; and so by that so simple and mechanical action , may excavate all the various ducts and ventricles of the body . this is the only general account , as mean as it appears to be , that this machin of an atheist can give of that fearfull and wonderfull production . now to confute these pretences , first , there is that visible harmony and symmetry in a humane body , such a mutual communication of every vessel and member of it , as gives an internal evidence ; that it was not formed successively , and patch'd up by piece-meal . so uniform and orderly a system with innumerable motions and functions , all so placed and constituted , as never to interfere and clash one with another , and disturb the oeconomy of the whole , must needs be ascribed to an intelligent artist ; and to such an artist , as did not begin the matter unprepared and at a venture ; and , when he was put to a stand , paused and hesitated , which way he should proceed ; but he had first in his comprehensive intellect a complete idea and model of the whole organical body , before he enter'd upon the work. but secondly , if they affirm , that mere matter by its mechanical affections , without any design or direction , could form the body by steps and degrees ; what member then do they pitch upon for the foundation and cause of all the rest ? let them shew us the beginning of this circle ; and the first wheel of this perpetual motion . did the blood first exist , antecedent to the formation of the heart ? but that is to set the effect before the cause : because all the blood that we know of , is made in and by the heart , having the quite different form and qualities of chyle , before it comes thither . must the heart then have been formed and constituted , before the blood was in being ? but here again , the substance of the heart it self is most certainly made and nourished by the blood , which is conveyed to it by the coronary arteries . and thus it is through the whole system of the body ; every member doth mutually sustain and supply one another ; and all are coaetaneous , because none of them can subsist alone . but they will say , that a little ferment first making a cavity , which became the left ventricle of the heart , did thence further expand it self , and thereby delineate all the arteries of the body . now if such a slight and sorry business as that , could produce an organical body ; one might reasonably expect , that now and then a dead lump of dough might be leaven'd into an animal : for there a like ferment makes notable tumours and ventricles ; besides sundry long and small chanels , which may pass tolerably well for arteries and veins . but i pray , in this supposed mechanical formation , when the ferment was expanded to the extremities of the arteries , if it still had any elastical force remaining , why did it not go on and break through the receptacle , as other ferment must be allowed to have done at the mouth and the nostrils ? there was as yet no membranous skin formed , that might stop and repell it . or if the force of it was spent , and did not wheel about and return ; what mechanical cause then shall we assign for the veins ? for this ferment is there supposed to have proceeded from the small capillary extremities of them to the great vein and the heart ; otherwise it made valves , which would have stopp'd its own passage . and why did that ferment , that at first dispersed it self from the great artery into infinite little ramifications , take a quite contrary method in the making of the veins , where innumerable little rivulets have their confluence into the great vein , the common chanel of the blood ? are such opposite motions both equally mechanical , when in both cases the matter was under the same modification ? and again , when the first ferment is excited , and forms the left ventricle of the heart ; if the fluid matter be uniform and of a similar texture , and therefore on all sides equally resist the expansion ; then the cavity must continue one , dilated more and more , 'till the expansive force and the uniform resistance be reduced to an equality , and so nothing at all can be formed by this ferment , but a single round bubble . and moreover this bubble ( if that could make a heart ) by reason of its comparative levity to the fluid that incloses it , would necessarily ascend to the top ; and consequently we should never find the heart in the midst of the breast . but if the fluid be supposed to consist of heterogeneous particles , then we cannot conceive how those dissimilar parts should have a like situation in two several fluids , when the ferment begins . so that upon this supposition there could be no species of animals , nor any similitude between them : one would have its lungs , where another hath its liver , and all the other members preposterously placed ; there could not be a like configuration of parts in any two individuals . and again , what is that which determines the growth of all living creatures ? what principles of mechanism are sufficient to explain it ? why do not all animals continually increase in bigness during the whole space of their lives , as it is reported of the crocodile ? what sets a bound to their stature and dimensions ? or if we suppose a bound and ne plus ultra to be mechanically fixed : but then why so great a variety in the bulk of the several kinds ? why also such constancy observed in that manifold variety ? for as some of the largest trees have seeds no bigger or even less than some diminutive plants , and yet every seed is a perfect plant with trunk and branches and leaves inclosed in a shell : so the first embryon of an ant is supposed by inquisitive naturalists to be as big , as that of an elephant , and to promise as fair at its primitive formation for as spacious a body : which nevertheless by an immutable decree can never arrive to the millionth part of the others bulk . and what modification of the first liquid matter can vary so much , as to make one embryon capable of so prodigiously vast augmentation , while another is confined to the minuteness of an insect ? is not this manifestly a divine sanction , that hath fixed and determin'd the shape , the stature , the appetites , and the duration of all creatures in the world ? hither must we have recourse in that great and mysterious affair of an organical formation : and i profess that i cannot discern one step in the whole , that is agreeable to the natural laws of motion . if we consider the heart , which is supposed to be the first principle of motion and life , and divide it by our imagination into its constituent parts , its arteries and veins and nerves and tendons and membranes , and innumerable little fibres , that these secondary parts do consist of ; we shall find nothing here singular , but what is in any other muscle of the body . 't is only the site and posture of these several parts and the configuration of the whole , that give it the form and functions of a heart . now why should the first single fibres in the formation of the heart be peculiarly drawn in spiral lines ; when the fibres of all other muscles are made by a transverse rectilinear motion ? what could determine the fluid matter into that odd and singular figure , when as yet no other member is supposed to be form'd , that might direct the course of that fluid matter ? let mechanism here make an experiment of its power , and produce a spiral and turbinated motion of the whole moved body without an external director . when all the organs are once framed by a supernatural and divine principle , we do willingly admit of mechanism in many functions of the body : but that the organs themselves should be mechanically formed , we conceive it to be impossible and utterly inexplicable . and if any atheist will give a clear and philosophical account of the things that are here touch'd upon ; he may then hear of many more and perhaps more difficult than these , which their unfitness for a popular auditory , and the remaining parts of my subject , that press forward to be treated of , oblige me now to omit . but as the atheist , when he is put to it to explain , how any motion of dead matter can beget thought and perception , will endeavour to defend his baffled impiety with the instance of brutes , which he calls thinking machines : so will he now also appeal from the arbitration of reason in the case of animal productions , to example and matter of fact. he will declaim to us about the admirable structure of the bodies of insects ; that they have all the vital parts , which the largest of quadrupeds and even man himself can boast of ; and yet they are the easie and obvious products of unintelligent nature , that spontaneously and mechanically form them out of putrefied carcasses and the warm moisture of the soil : and ( which is mightily to his purpose ) these insects , so begotten without parents , have nevertheless fit organs of generation and difference of sex , and can propagate their own kinds , as if themselves had been begotten so too : and that if mother earth in this her barrenness and decrepitness of age can procreate such swarms of curious engins , which not only themselves enjoy their portion of life , but by a most wonderfull instinct impart it to many more , and continue their species : might she not in the flower of her youth , while she was succulent and fertil , have produced horses and elephants and even mankind it self , the largest and perfectest animals , as easily as in this parched and steril condition she can make a frog or an insect ? thus he thinks , he hath made out from example and analogy , that at the beginning of things every species of animals might spring mechanically out of the soil without an intelligent creator . and indeed there is no one thing in the world , which hath given so much countenance and shadow of possibility to the notion of atheism , as this unfortunate mistake about the aequivocal generation of insects : and as the oldest remains of atheistical writings are full of this comparison ; so it is the main refuge of those , that in this and the last age have had the folly and impudence to appear in so wretched a cause . now to this last subterfuge of the mechanical atheists we can occurr several ways . and at present we affirm , first , ex abundanti , that though we should allow them the spontaneous production of some minute animals , yet a like primitive origination of mankind could not thence be concluded . because they first tacitly suppose , that there is an universal decay of moisture and fertility in the earth . and they cannot avoid the necessity of so doing : for if the soil be as fruitfull now , as it was in the beginning ; why would it not produce men , and the nobler kinds of beasts in our days too , if ever it did so ? so that if that supposition be evinc'd to be erroneous and groundless , all the arguments that they build upon it , will be subverted at once . now what more easily refuted , than that old vulgar assertion of an universal drought and exsiccation of the earth ? as if the sun could evaporate the least drop of its moisture , so that it should never descend again , but be attracted and elevated quite out of the atmosphere ? 't is now a matter agreed and allowed by all competent judges , that every particle of matter is endowed with a principle of gravity , whereby it would descend to the centre , if it were not repelled upwards by heavier bodies . so that the smallest corpuscle of vapour , if we suppose it to be exhaled to the top of the atmosphere , thence it must come down again , or at least must there remain incumbent upon others : for there 's either nothing or nothing heavier above it to protrude it any higher , neither can it spontaneously mount any more against the tendency of its nature . and lest some ignorant atheist should suspect , that peradventure there may be no such top of the atmosphere ; but that it may be continued on to the sun or to indefinite space : he must vouchsafe to be instructed , that the whole weight of any column of the atmosphere , and likewise the specifick gravity of its basis are certainly known by many experiments ; and that by this computation ( even making allowance for its gradually larger expansion , the higher we go , ) the very top of any pillar of air is not one hundred miles distant from the surface of the earth . so that hence it is manifest , that the whole terraqueous globe with its atmosphere cannot naturally have lost the least particle of moisture , since the foundation of the world. but still they may insist , that although the whole globe cannot be deprived of any of its moisture , yet the habitable earth may have been perpetually the drier , seeing it is assiduously drained and exhausted by the seas . but to this we reply , that the very contrary is demonstrable ; that the longer the world shall continue , the moister the whole aggregate of the land will be . for ( to take no notice of the supply of its moisture by rains and snow and dews and condensation of vapours , and perhaps by subterraneous passages ) the tops of mountains and hills will be continually washed down by the rains , and the chanels of rivers corroded by the streams ; and the mud that is thereby conveyed into the sea will raise its bottom the higher ; and consequently the declivity of rivers will be so much the less ; and therefore the continents will be the less drain'd , and will gradually increase in humidity from the first period of their duration to the final consummation of all things : if the successive production of plants and animals , which are all made up of and nourish'd by water , and perhaps never wholly return to water again , do not keep things at a poise ; or if the divine power do not interpose and change the settled course and order of nature . but let us allow their supposition , that the total of the dry land may have been robbed of some of its moisture which it had at its first constitution : yet still there are some parts of the earth sufficiently soak'd and water'd , to produce , men and animals now , if ever they did at all . for do not the nile , and the niger , and the ganges , and the menam , make yearly inundations in our days , as they have formerly done ? and are not the countries so overflown still situate between the tropicks under the direct and most vigorous rays of the sun , the very place where these mechanical atheists lay the scene of that great transaction ? so that if mankind had ever sprung naturally out of the soil , the experiment would succeed now every year in aethiopia and siam ; where are all the requisite qualifications that ever have been , for such a production . and again , if there hath been such a gradual diminution of the generative faculty of the earth , that it hath dwindled from nobler animals to puny mice and insects ; why was there not the like decay in the production of vegetables ? we should have lost by this time the whole species of oaks and cedars and the other tall and lofty sons of the forest , and have found nothing but dwarfish shrubs and creeping moss and despicable mushroms . or if they deny the present spontaneous production of larger plants , and confine the earth to as pigmie births in the vegetable kingdom , as they do in the other : yet surely in such a supposed universal decay of nature , even mankind it self that is now nourished ( though not produced ) by the earth , must have degenerated in stature and strength in every generation . and yet we have certain demonstration from the aegyptian mummies , and roman urns and rings and measures and aedifices and many other antiquities , that humane stature is not diminished at all for the last two thousand years . now if the decay has not been constant and gradual , there has been no decay at all ; or at least no natural one , nor what may be accounted for by this mechanical atheist . i conclude therefore , that although we should allow the spontaneous production of insects ; yet no argument can be deduced from thence for a like origination of mankind . but , secondly , we affirm , that no insect or animal did ever proceed aequivocally from putrefaction , unless in miraculous cases , as in aegypt by the divine judgments ; but all are generated from parents of their own kind , male and female ; a discovery of that great importance , that perhaps few inventions of this age can pretend to equal usefulness and merit ; and which alone is sufficient ( if the vices of men did not captivate their reason ) to explode and exterminate rank atheism out of the world. for if all animals be propagated by generation from parents of their own species , and there be no instance in nature of even a gnat or a mite either now or in former ages spontaneously produced : how came there to be such animals in being , and whence could they proceed ? there is no need of much study and deliberation about it : for either they have existed eternally by infinite successions already gone and past , which is in its very notion absurd and impossible ; or their origin must be ascribed to a supernatural and divine power , that formed and created them . now to prove our assertion about the seminal production of all living creatures ; that we may not repeat the reasons which we have offer'd before against the first mechanical formation of humane bodies , which are equally valid against the spontaneous origin of the minutest insects ; we appeal to observation and experiment , which carry the strongest conviction with them , and make the most sensible and lasting impressions . for whereas it hath been the general tradition and belief , that maggots and flies breed in putrefied carcasses , and particularly bees come from oxen , and hornets from horses , and scorpions from crabfish , &c. all is now found to be fable and mistake . that sagacious and learned naturalist francisco redi made innumerable trials with the putrid flesh of all sorts of beasts and fowls and fishes and serpents , with corrupted cheese and herbs and fruits and even insects themselves : and he constantly found , that all those kinds of putrefaction did only afford a nest and aliment for the eggs and young of those insects that he admitted to come there ; but produced no animal of themselves by a spontaneous formation . for when he suffer'd those things to putrefie in hermetically sealed glasses , and vessels close cover'd with paper ; and not only so , lest the exclusion of the air might be supposed to hinder the experiment ; but in vessels cover'd with fine lawn , so as to admit the air and keep out the insects : no living thing was ever produced there , though he exposed them to the action of the sun , in the warm climate of florence , and in the kindest season of the year . even flies crush'd and corrupted , when inclosed in such vessels , did never procreate a new fly : though there , if in any case , one would have expected that success . and when the vessels were open , and the insects had free access to the aliment within them , he diligently observed , that no other species were produced , but of such as he saw go in and feed and deposit their eggs there : which they would readily do in all putrefaction ; even in a mucilage of bruised spiders , where worms were soon hatch'd out of such eggs , and quickly changed into flies of the same kind with their parents . and was not that a surprizing transformation indeed , if according to the vulgar opinion those dead and corrupted spiders spontaneously changed into flies ? and thus far we are obliged to the diligence of redi : from whence we may conclude , that no dead flesh nor herbs nor other putrefied bodies , nor any thing that hath not then actually either a vegetable or animal life can produce any insect . and if we should allow , as he did , that every animal and plant doth naturally breed and nourish by its substance some peculiar insect : yet the atheist could make no advantage of this concession as to a like origination of mankind . for surely 't is beyond even an atheist's credulity and impudence , to affirm that the first men might proceed out of the galls and tumors of leaves of trees , as some maggots and flies are supposed to do now ; or might grow upon trees , as the story goes about barnacles ; or perhaps might be the lice of some vast prodigious animals , whose species is now extinct . but though we suppose him guilty of such an extravagant folly , he will only shift the difficulty , and not wholly remove it ; for we shall still expect an account of the spontaneous formation of those mountainous kind of animals and men-bearing trees . and as to the worms that are bred in the intestines and other inward parts of living creatures , their production is not material to our present enquiry , till some atheist do affirm , that his own ancestors had such an original . i say , if we should allow this concession of redi , it would do no service to our adversaries : but even here also they are defeated by the happy curiosity of malpighi and others , who observed and discovered , that each of those tumours and excrescences of plants , out of which generally issues a fly or a worm , are at first made by such insects , which wound the tender buds with a long hollow trunk , and deposit an egg in the hole with a sharp corroding liquor , which causeth a swelling in the leaf , and so closeth the orifice : and within this tumor the worm is hatcht and receives its aliment , till it hath eat its way through . neither need we recurr to an aequivocal production of vermin in the phthiriasis and in herod's disease , who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eaten of worms , or maggots . those horrible distempers are always accompanied with putrefying ulcers ; and it hath been observed by the most accurate lewenhoeck , that lice and flies , which have a most wonderfull instinct and acuteness of sense to find out convenient places for the hatching and nourishment of their young , do mightily endeavour to lay their eggs upon sores ; and that one will lay above a hundred eggs , and may naturally increase to some hundreds of thousands in a quarter of a year : which gives a full and satisfactory account of the phoenomena of those diseases . and whereas it is said , exod. . v. . that some of the israelites left of the manna until the morning , and it bred worms and stank ; which an atheist may make an objection , as either against us , or against the truth of the scriptures : i understand it no otherwise , than that the manna was fly-blown . it was then the month of october , which in that southern climate , after the preceding autumnal rains , doth afford a favourable season and copious nutriment for infinite swarms of insects . neither do i ascribe it to a miraculous power , that some of the manna should breed worms , but that all the rest should be preserved sound and untainted . and if any one shall rigidly urge from that passage the literal expression of breeding ; he must allow moses to speak in the language of the vulgar in common affairs of life . we do now generally believe the copernican system ; yet i suppose upon ordinary occasions we shall still use the popular terms of sun rise and sun-set , and not introduce a new pedantick description of them from the motion of the earth . and then as to the vulgar opinion , that frogs are made in the clouds and brought down by the rains , it may be thus easily refuted : for at that very instant , when they are supposed to descend , you may find by dissection not only their stomachs full of meat , but their intestines full of excrement : so that they had lurked before in the day-time in holes and bushes and grass , and were then invited abroad by the freshness of a shower . and by this time we may understand , what credit and authority those old stories ought to have about monstrous productions in aegypt after the inundation of the nile , of mice and frogs and serpents , half flesh and half mud ; nay of the legs , and arms , and other limbs of men , & quicquid graecia mendax ; altogether as true , as what is seriously related by helmont , that foul linen , stopt in a vessel that hath wheat in it , will in days time turn the wheat into mice : which one may guess to have been the philosophy and information of some housewife , who had not so carefully cover'd her wheat , but that the mice could come at it , and were there taken napping , just when they had made an end of their cheer . corn is so innocent from this calumny of breeding of mice ; that it doth not produce the very weevils that live in it and consume it : the whole course of whose generation and periodical changes hath been curiously observed and described by the ingenious lewenhoek . and moreover , that we may deprive the atheist of all hopes and pretensions of argument from this baffled opinion of aequivocal insects , we will acquaint him from the most accurate observations of swammerdam , that even the supposed change of worms into flies is no real transmutation ; but that most of those members , which at last become visible to the eye , are existent at the beginning , artificially complicated together , and cover'd with membranes and tunicles , which are afterwards stript off and laid aside : and all the rest of that process is no more surprizing , than the eruption of horns in some brutes , or of teeth and beard in men at certain periods of age . and as we have establish'd our assertion of the seminal production of all kinds of animals ; so likewise we affirm , that the meanest plant cannot be rais'd without seed by any formative power residing in the soil . to which assertion we are encourag'd , first , from the known seeds of all vegetables , one or two only excepted , that are left to future discovery : which seeds by the help of microscopes are all found to be real and perfect plants , with leaves and trunk curiously folded up and enclosed in the cortex : nay one single grain of wheat or barly or rye , shall contain four or five distinct plants under one common tunicle : a very convincing argument of the providence and goodness of god ; that those vegetables that were appointed to be the chief sustenance of mankind , should have that multiplied foecundity above any others : and secondly , by that famous experiment of malpighi , who a long time enclosed a quantity of earth in a vessel , secured by a fine cloth from the small imperceptible seeds of plants that are blown about with the winds ; and had this success of his curiosity , to be the first happy discoverer of this noble and important truth , that no species of plants can be produc'd out of earth without a praeexistent seed ; and consequently they were all created and raised at the beginning of things by the almighty gardener , god blessed for ever . and lastly , as to those various and elegant shells , that are dug up in continents and embodied in stones and rocks at a vast distance from any sea ; which this atheist may possibly allege for an instance of a plastick faculty of nature ; 't is now generally agreed by the most diligent inquirers about them , that they are no sportfull productions of the soil , as was formerly believed , but that all did once belong to real and living fishes ; since each of them exactly resembles some shell of the seas , both in its outward lineaments , and inward texture , and specifick gravity , and all other properties : which therefore are so far from being subservient to atheists in their audacious attempts against god and religion , that they rather afford an experimental confirmation of the universal deluge . and thus we have competently shewn , that every species of living creatures , every small insect , and even the herbs of the field give a casting vote against atheism , and declare the necessity of a supernatural formation . if the earth in its first constitution had been left to it self , what horrid deformity and desolation had for ever overspread its face ? not one living inhabitant would be found on all its spacious surface ; not so much as a worm in the bowels of it , nor one single fish in the vast bosom of the sea ; not a mantle of grass or moss , to cover and conceal the nakedness of nature . an eternal sterility must have possessed the world , where all things had been fixed and fasten'd everlastingly with the adamantin chains of specifick gravity ; if the almighty had not spoken and said , let the earth bring forth grass , the herb yielding seed , and the fruit tree yielding fruit after its kind ; and it was so . 't was god , that then created the first seminal forms of all animals and vegetables , that commanded the waters to bring forth abundantly , and the earth to produce living creatures after their kind ; that made man in his own image after his own likeness : that by the efficacy of his first blessing made him be fruitfull and multiply and replenish the earth ; by whose alone power and conservation we all live and move and have our being . may the same most glorious god of his infinite mercy grant , that as we have sought the lord , and felt after him , and found him in these works of his creation : so now that we have known god , we may glorify him as god both now , and for evermore . amen . a confutation of atheism from the structure and origin of humane bodies . the third and last part the fifth sermon preached septemb. . . acts xvii . . that they should seek the lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we live , and move , and have our being . in my former discourses i have endeavour'd to prove , that humane race was neither ( ) from everlasting without beginning ; nor ( ) owes its beginning to the influence of heavenly bodies ; nor ( ) to what they call nature , that is , the necessary and mechanical motions of dead senseless matter . i proceed now to examin the fourth and last plea of the enemies to religion and their own souls , that mankind came accidentally into the world , and hath its life and motion and being by mere chance and fortune . we need not much wonder , that this last opinion should obtain almost universally among the atheists of these times . for whereas the other require some small stock of philosophy to understand or maintain them : this account is so easie and compendious , that it needs none at all ; and consequently is the more proper and agreeable to the great industry and capacity of the most numerous party of them . for what more easie to say , than that all the bodies of the first animals and plants were shuffled into their several forms and structures fortuitously , that is , these atheists know not how , nor will trouble themselves to endeavour to know ? for that is the meaning of chance ; and yet this is all , that they say , or can say to the great matter in question . and indeed this little is enough in all reason ; and could they impose on the rest of mankind , as easily as delude themselves , with a notion , that chance can effect a thing ; it would be the most expedite and effectual means to make their cause victorious over vertue and religion . for if you once allow them such an acceptation of chance , you have precluded your self ( they think ) from any more reasoning and objecting against them . the mechanical atheist , though you grant him his laws of mechanism , is nevertheless inextricably puzzled and baffled with the first formation of animals : for he must undertake to determine all the various motions and figures and positions and combinations of his atoms ; and to demonstrate , that such a quantity of motion impressed upon particles so shaped and situated , will necessarily range and dispose them into the form and frame of an organical body : an attempt as difficult and unpromising of success , as if he himself should make the essay to produce some new kinds of animals out of such senseless materials , or to rebuild the moving and living fabrick out of its dust in the grave . but the atheist , that we are now to deal with , if you do but concede to him , that fortune may be an agent ; presumes himself safe and invulnerable , secure above the reach of any further disputes . for if you proceed to ask questions , and bid him assign the proper causes and determinate manner of that fortuitous formation , you thereby deny him what you granted before , and take away the very hypothesis and the nature of chance ; which supposeth that no certain cause or manner of it can possibly be assigned . and as the stupidity of some libertines , that demand a sight of a spirit or humane soul to convince them of its existence , hath been frequently and deservedly exposed ; because whatsoever may be the object of our sight , must not be a soul or spirit , but an opake body : so this atheist would tax us of the like nonsense and contradiction ; if after he hath named to us fortune or chance , we should expect from him any particular and distinct account of the origin of mankind . because it is the very essence and notion of his chance , to be wholly unaccountable : and if an account could be given of it ; it would then no longer be chance but mechanism , or a necessary production of certain effects from certain causes according to the universal laws of motion . thus we are to know , that if once we admit of fortune in the formation of mankind ; there is no further enquiry to be made , no more difficulties to be solved , and no account to be demanded . and who then can admire , if the inviting easiness and compendiousness of this assertion should so dazle the eyes of our atheist , that he overlooks those gross absurdities , that are so conspicuous in it ? ( ) for first , if this atheist would have his chance or fortune to be a real and substantial agent ; as the vulgar seem to have commonly apprehended , some making it a divinity , others they do not conceive what : he is doubly more stupid and more supinely ignorant than those vulgar ; in that he assumes such a notion of fortune , as besides its being erroneous , is inconsistent with his atheism . for since according to the atheists , the whole universe is corpus & mane , body and nothing else : this chance , if it do really and physically effect any thing , must it self be body also . and what a numerous train of absurdities do attend such an assertion ? too visible and obvious to deserve to be here insisted on . for indeed it is no less than flat contradiction to it self . for if this chance be supposed to be a body ; it must then be a part of the common mass of matter : and consequently be subject to the universal and necessary laws of motion : and therefore it cannot be chance , but true mechanism and nature . ( ) but secondly , if he forbear to call chance a real agent , and is content to have it only a result or event ; since all matter or some portion of it may be naturally exempt from these supposed mechanical laws , and be endowed with a power of spontaneous or fortuitous motion ; which power , when it is exerted , must produce an effect properly casual , and therefore might constitute the first animate bodies accidentally , against the supposed natural tendency of the particles of those bodies : even this second assertion is contrary to common sense , as well as common observation . for how can he conceive , that any parcel of dead matter can spontaneonsly divert and decline it self from the line of its motion without a new impulse from external bodies ? if it can intrinsically stir it self , and either commence its motion or alter its course ; it must have a principle of self-activity , which is life and sense . but sense i have proved formerly to be incompatible with mere bodies , even those of the most compound and elaborate textures ; much more with single atoms or solid particles of matter , that having no intestine motion of parts are destitute of the first foundation and capacity of life . and moreover , though these particles should be supposed to have this internal principle of sense , it would still be repugnant to the notion of chance : because their motions would not then be casual , but voluntary ; not by chance , but choice and design . and again , we appeal to observation , whether any bodies have such a power of fortuitous motion : we should surely have experiment of it in the effects of nature and art : no body would retain the same constant and uniform weight according to its bulk and substance ; but would vary perpetually , as that spontaneous power of motion should determin its present tendency . all the various machins and utensils would now and then play odd pranks and capricio's quite contrary to their proper structures and designs of the artificers . whereas on the contrary all bodies are observed to have always a certain and determinate motion according to the degrees of their external impulse , and their inward principle of gravitation , and the resistance of the bodies they occurr with : which therefore is without error exactly foreseen and computed by sagacious artists . and if ever dead matter should deviate from this motion ; it could not proceed from it self , but a supernatural agent ; and ought not to be called a chance , but a miracle . for chance is but a mere name , and really nothing in it self : a conception of our own minds , and only a compendious way of speaking , whereby we would express , that such effects , as are commonly attributed to chance , were verily produced by their true and proper causes , but without their designing to produce them . and in any event called casual , if you take away the real and physical causes , there remains nothing , but a simple negation of the agents intending such an event : which negation being no real entity , but a conception only of man's intellect wholly extrinsecal to the action , can have no title to a share in the production . as in that famous example ( which plutarch says , is the only one , where fortune is related to have done a thing artificially ) when a painter having finish'd the picture of a horse , excepting the loose froth about his mouth and his bridle ; and after many unsuccessfull essays despairing to do that to his satisfaction , in a great rage threw his spunge at it , all besmear'd , as it was , with the colours ; which fortunately hitting upon the right place , by one bold stroke of chance most exactly supplied the want of skill in the artist : even here it is manifest , that considering the quantity and determination of the motion , that was impressed by the painter's hand upon the spunge , com ▪ pounded with the specifick gravity of the spunge , and resistance of the air ; the spunge did mechanically and unavoidably move in that particular line of motion , and so necessarily hit upon that part of the picture ; and all the paint , that it left there , was as certainly placed by true natural causes , as any one stroke of the pencil in the whole piece . so that this strange effect of the spunge was fortuitous only with respect to the painter , because he did not design nor forsee such an effect ; but in it self and as to its real causes it was necessary and natural . in a word , the true notion of fortune ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) denoteth no more , than the ignorance of such an event in some knowing agent concerned about it . so that it owes its very being to humane understanding , and without relation to that is really nothing . how absurd then and ridiculous is the atheist , that would make this fortune the cause of the formation of mankind ; whereas manifestly there could be no such thing or notion in the world as fortune , till humane nature was actually formed ? it was man that first made fortune , and not fortune that produced man. for since fortune in its proper acceptation supposeth the ignorance of something , in a subject capable of knowledge ; if you take away mankind , such a notion hath no existence , neither with relation to inanimate bodies that can be conscious of nothing , nor to an omniscient god , that can be ignorant of nothing . and so likewise the adequate meaning of chance ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ( as it is distinguished from fortune ; in that the latter is understood to befall only rational agents , but chance to be among inanimate bodies ) is a bare negation , that signifies no more than this , that any effect among such bodies ascribed to chance , is really produced by physical agents , according to the established laws of motion , but without their consciousness of concurring to the production , and without their intention of such an effect . so that chance in its true sense is all one with nature ; and both words are used promiscuously by some ancient writers to express the same thing . and we must be wary , lest we ascribe any real subsistence or personality to this nature or chance : for it is merely a notional and imaginary thing ; an abstract universal , which is properly nothing ; a conception of our own making , occasion'd by our reflecting upon the settled course of things ; denoting only thus much , that all those bodies move and act according to their essential properties and qualities without any consciousness or intention of so doing . so that in this genuine acceptation of chance , here is nothing supposed , that can supersede the known laws of natural motion : and thus to attribute the formation of mankind to chance , is all one with the former atheistical assertion , that ascribes it to nature or mechanism : and consequently it hath received a prolix and sufficient refutation in my preceding discourse . ( ) but thirdly , 't is likely that our atheist may willingly renounce the doctrine of chance as a thing differing from nature , and may allow it to be the same thing , and that too no real and substantial agent , but only an abstract intellectual notion : but still he hath another expedient in reserve , which is a middle and safe way between the former rigorous mechanism and the extravagancies of fortuitous motion : viz. that at the beginning all things ( 't is true ) proceded necessarily and fatally according to the mechanical powers and affections of matter : but nevertheless the several kinds of animals were not formed at the first trial and effort without one error or miscarriage ; ( as strict mechanism would suppose ; ) but there was an immense variety of ferments and tumors and excrescences of the soil , pregnant and big with foetus's of all imaginable shapes and structures of body : millions of which were utterly uncapable of life and motion , being the molae , as it were , and the abortions of mother earth : and many of those that had life and powers to preserve their own individuals , yet wanted the due means of propagation , and therefore could not transmit their species to the following ages : and that those few only , that we now find in being , did happen ( for he cannot express it but by the characters of a chance ) to have all the parts necessary not only for their own lives , but for the continuation of their kinds . this is the favourite opinion , among the atheists , and the most plausible of all ; by which they think they may elude that most formidable argument for the being of god , from the admirable contrivance of organical bodies and the exquisite fitness of their several parts for those ends and uses they are put to , and seem to have been designed for . for , say they , since those innumerable instances of blunder and deformity were quickly removed out of knowledge and being ; it is plain that no animals ought now to be found , but such as have due organs necessary for their own nourishment and increase of their kinds : so that this boasted usefulness of parts , which makes men attribute their origination to an intelligent and wise agent , is really no argument at all : because it follows also from the atheists assertion . for since some animals are actually preserved in being till now , they must needs all of them have those parts that are of use and necessity : but that at first was only a lucky hit without skill or design , and ever since is a necessary condition of their continuation . and so for instance , when they are urged with the admirable frame and structure of the eye ; which consists of so great a variety of parts , all excellently adapted to the uses of vision ; that ( to omit mathematical considerations with relation to opticks ) hath its many coats and humours transparent and colourless , lest it should tinge and sophisticate the light that it lets in , by a natural jaundice ; that hath its pupil so constituted , as to admit of contraction and dilatation according to the differing degrees of light , and the exigencies of seeing ; that hath eye lids so commodiously placed , to cleanse the ball from dust , to shed necessary moisture upon it through numerous glandules , and to be drawn over it like a curtain for the convenience of sleep ; that hath a thousand more beauties in its figure and texture never studied nor admired enough : they will briskly reply , that they willingly concede all that can be said in the commendation of so noble a member ; yet notwithstanding they cannot admit for good reasoning , he that formed the eye , shall not he see ? for it was blind nature alone or matter mechanically moved without consciousness or direction , that made this curious organ of vision . for the short of the matter is this : this elegant structure of the eye is no more than is necessary to seeing ; and this noble faculty of seeing is no more than is necessary to life ; and consequently is included in the very suppositions of any animals living and continuing till now ; though those be but the very few that at the beginning had the good fortune to have eyes , among many millions of monsters that were destitute of them , sine vultu caeca reperta , and therefore did fatally perish soon after their birth . and thus when we insist on other like arguments of divine wisdom in the frame of animate bodies ; as the artificial position of many myriads of valves , all so situate as to give a free passage to the blood and other humors in their due chanels and courses , but not permit them to regurgitate and disturb the great circulation and oeconomy of life ; as the spiral , and not annulary , fibres of the intestines for the better exercise of their functions ; as the provident furnishing of temporary parts for the foetus during the time of gestation , which are afterwards laid aside ; as the strange sagacity of little insects in choosing fit places for the exclusion of their eggs , and for the provision of proper food , when the young ones are hatcht and need it ; as the ardent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural affection in those animals , whose off-spring cannot at first procure their own sustenance , but must infallibly perish , if not fed by the parents ; as the untaught instincts and impresses upon every species , directing them without imitation or deliberation to the ready knowledge of proper food , to one and the best way of their preservation and defence , and to the never-failing propagation of their own kind : what-ever considerations of this nature you propose to this atheist , as indeed such instances are innumerable , all evidently setting forth the almighty's wisdom and goodness to such as are able to judge , and will judge impartially ; he hath this one subterfuge from them all , that these things are mistaken for tokens of skill and contrivance , though they be but necessary consequences of the present existence of those creatures . for he that supposeth any animals to subsist , doth by that very supposition allow them every member and faculty that are necessary to subsistence ; such as are those we have just now enumerated . and therefore , unless we can prove à priori and independent of this usefulness , now that things are once supposed to have existed and propagated ; that among almost infinite trials and essays at the beginning of things , among millions of monstrous shapes and imperfect formations , a few such animals , as now exist , could not possibly be produced ; these after-considerations are of very little moment : because if such animals could in that way possibly be formed , as might live and move and propagate their beings ; all this admired and applauded usefulness of their several fabricks is but a necessary condition and consequence of their existence and propagation . this is the last pretence and sophistry of the atheists against the proposition in my text , that we received our life and being from a divine wisdom and power . and as they cannot justly accuse me of any ways concealing or balking their grand objection : so i believe these following considerations will give them no reason to boast , that it cannot receive a just and satisfactory answer . ( ) first therefore , we affirm that we can prove and have done it already by arguments à priori ( which is the challenge of the atheists ) that these animals , that now exist , could not possibly have been formed at first by millions of trials . for since they allow by their very hypothesis ( and without standing to that courtesie we have proved it before ) that there can be no casual or spontaneous motion of the particles of matter : it will follow that every single monster among so many supposed myriads must have been mechanically and necessarily formed according to the known laws of motion , and the temperament and quality of the matter that it was made of . which is sufficient to evince , that no such monsters were or could have been formed . for to denominate them even monsters ; they must have had some rude kind of organical bodies ; some stamina of life , though never so clumsy ; some system of parts compounded of solids and liquids , that executed , though but bunglingly , their peculiar motions and functions . but we have lately shewn it impossible for nature unassisted to constitute such bodies , whose structure is against the law of specifick gravity . so that she could not make the least endeavour towards the producing of a monster ; or of any thing that hath more vital and organical parts , than we find in a rock of marble or a fountain of water . and again , though we should not contend with them about their monsters and abortions ; yet since they suppose even the perfect animals , that are still in being , to have been formed mechanically among the rest ; and only add some millions of monsters to the reckoning ; they are liable to all the difficulties in the former explication , and are expresly refuted through the whole preceding sermon : where it is abundantly shown , that a spontaneous production is against the catholick laws of motion , and against matter of fact ; a thing without example , not only in man and the nobler animals , but in the smallest of insects and the vilest of weeds : though the fertility of the earth cannot be said to have been impaired since the beginning of the world. ( ) secondly , we may observe that this evasion of the atheist is fitted only to elude such arguments of divine wisdom , as are taken from things necessary to the conservation of the animal , as the faculties of sight and motion and nutrition , and the like ; because such usefulness is indeed included in a general supposition of the existence of that animal : but it miserably fails him against other reasons from such members and powers of the body , as are not necessary absolutely to living and propagating , but only much conduce to our better subsistence and happier condition . so the most obvious contemplation of the frame of our bodies ; as that we all have double sensories , two eyes , two ears , two nostrils , is an effectual confutation of this atheistical sophism . for a double organ of these senses is not at all comprehended in the notion of bare existence : one of them being sufficient to have preserved life , and kept up the species ; as common experience is a witness . nay even the very nails of our fingers are an infallible token of design and contrivance : for they are useful and convenient to give strength and firmness to those parts in the various functions they are put to ; and to defend the numerous nerves and tendons that are under them , which have a most exquisite sense of pain , and without that native armour would continually be exposed to it : and yet who will say , that nails are absolutely necessary to humane life , and are concluded in the supposition of simple existence ? it is manifest therefore , that there was a contrivance and foresight of the usefulness of nails antecedent to their formation . for the old stale pretence of the atheists , that things were first made fortuitously , and afterwards their usefulness was observ'd or discover'd , can have no place here ; unless nails were either absolutely requisite to the existence of mankind , or were found only in some individuals or some nations of men ; and so might be ascribed to necessity upon one account , or to fortune upon the other . but from the atheist's supposition , that among the infinite diversity of the first terrestrial productions , there were animals of all imaginable shapes and structures of body , all of which survived and multiplied , that by reason of their make and fabrick could possibly do so ; it necessarily follows , that we should now have some nations without nails upon their fingers ; others with one eye only , as the poets describe the cyclopes in sicily , and the arimasp● in scythia ; others with one ear , or one nostril , or indeed without any organ of smelling , because that sense is not necessary to man's subsistence ; others destitute of the use of language , since mutes also may live : one people would have the feet of goats , as the feigned satyrs and panisci ; another would resemble the head of iupiter ammon , or the horned statues of bacchus : the sciapodes , and enotocoetae and other monstrous nations would no longer be fables , but real instances in nature : and , in a word , all the ridiculous and extravagant shapes that can be imagin'd , all the fancies and whimsies of poets and painters and aegyptian idolaters , if so be they are consistent with life and propagation , would be now actually in being , if our atheist's notion were true : which therefore may deservedly pass for a mere dream and an error : till they please to make new discoveries in terra incognita , and bring along with them some savages of all these fabulous and monstrous configurations . ( ) but thirdly , that we may proceed yet further with the atheist , and convince him , that not only his principle is absurd , but his consequences also as absurdly deduced from it : we will allow him an uncertain extravagant chance against the natural laws of motion : though not forgetting that that notion hath been refuted before , and therefore this concession is wholly ex abundanti . i say then , that though there were really such a thing as this chance or fortune ; yet nevertheless it would be extremely absurd to ascribe the formation of humane bodies to a cast of this chance . for let us consider the very bodies themselves . here are confessedly all the marks and characters of design in their structure , that can be required , though one suppose a divine author had made them : here is nothing in the work it self , unworthy of so great a master : here are no internal arguments from the subject against the truth of that supposition . have we then any capacity to judge and distinguish , what is the effect of chance , and what is made by art and wisdom ? when a medal is dug out of the ground , with some roman emperor's image upon it , and an inscription that agrees to his titles and history , and an impress upon the reverse relating to some memorable occurrence in his life ; can we be sure , that this medal was really coined by an artificer , or is but a product of the soil from whence it was taken , that might casually or naturally receive that texture and figure : as many kinds of fossils are very odly and elegantly shaped according to the modification of their constituent salts , or the cavities they were formed in ? is it a matter of doubt and controversie , whether the pillar of trajan or antoninus , the ruins of persepolis , or the late temple of minerva were the designs and works of architecture ; or perhaps might originally exist so , or be raised up in an earthquake by subterraneous vapour ? do not we all think our selves infallibly certain , that this or that very commodious house must needs have been built by humane art ; though perhaps a natural cave in a rock may have something not much unlike to parlors or chambers ? and yet he must be a mere idiot , that cannot discern more strokes and characters of workmanship in the structure of an animal ( in an humane body especially ) than in the most elegant medal or aedifice in the world. they will believe the first parents of mankind to have been fortuitously formed without wisdom or art : and that for this sorry reason , because it is not simply impossible , but that they may have been formed so . and who can demonstrate ( if chance be once admitted of ) but that possibly all the inscriptions and other remains of antiquity may be mere lusus naturae , and not works of humane artifice ? if this be good reasoning , let us no longer make any pretences to judgment or a faculty of discerning between things probable and improbable : for , except flat contradictions , we may upon equal reasons believe all things or nothing at all . and do the atheists thus argue in common matters of life ? would they have mankind lie idle , and lay aside all care of provisions by agriculture or commerce ; because possibly the dissolution of the world may happen the next moment ? had dinocrates really carved mount athos , into a statute of alexander the great , and had the memory of the fact been obliterated by some accident ; who could afterwards have proved it impossible , but that it might casually have been formed so ? for every mountain must have some determinate figure , and why then not a humane one , as possibly as another ? and yet i suppose none could have seriously believ'd so , upon this bare account of possibility . 't is an opinion , that generally obtains among philosophers , that there is but one common matter , which is diversified by accidents , and the same numerical quantity of it by variations of texture may constitute successively all kinds of bodies in the world ▪ so that 't is not absolutely impossible ; but that , if you take any other matter of equal weight and substance with the body of a man , you may blend it so long , till it be shuffled into humane shape and an organical structure . but who is he so abandon'd to sottish credulity , as to think , upon that principle , that a clod of earth in a sack may ever by eternal shaking receive the fabrick of man's body ? and yet this is very near a ▪ kin , nay it is exactly parallel to the reasoning of atheists about fortuitous production . if mere possibility be a good foundation for belief ; even lucian's true history may be true upon that account , and palaephatus's tales may be credible in spite of the title . it hath been excellently well urged in this case both by ancients and moderns , that to attribute such admirable structures to blind fortune or chance , is no less absurd than to suppose , that if innumerable figures of the xxiv letters be cast abroad at random , they might constitute in due order the whole aeneis of virgil or the annales of ennius . now the atheists may pretend to elude this comparison ; as if the case was not fairly stated . for herein we first make an idea of a particular poem ; and then demand , if chance can possibly describe that : and so we conceive man's body thus actually formed , and then affirm that it exceeds the power of chance to constitute a being like that : which , they may say , is to expect imitation from chance , and not simple production . but at the first beginning of things there was no copy to be followed , nor any prae-existent form of humane bodies to be imitated . so that to put the case fairly , we should strip our minds and fancies from any particular notion and idea of a living body or a poem : and then we shall understand , that what shape and structure soever should be at first casually formed , so that it could live and propagate , might be man : and whatsoever should result from the strowing of those loose letters , that made any sense and measures , might be the poem we seek for . to which we reply , that if we should allow them , that there was no prae-existent idea of humane nature , till it was actually formed , ( for the idea of man in the divine intellect must not now be consider'd ) yet because they declare , that great multitudes of each species of animals did fortuitously emerge out of the soil in distant countries and climates ; what could that be less than imitation in blind chance , to make many individuals of one species so exactly alike ? nay though they should now , to cross us and evade the force of the argument , desert their ancient doctrine , and derive all sorts of animals from single originals of each kind , which should be the common parents of all the race : yet surely even in this account they must necessarily allow two at least , male and female , in every species : which chance could neither make so very nearly alike , without copying and imitation ; nor so usefully differing , without contrivance and wisdom . so that let them take whether they will : if they deduce all animals from single pairs of a sort ; even to make the second of a pair , is to write after a copy ; it is , in the former comparison , by the casting of loose letters to compose the prae-existent particular poem of ennius : but if they make numerous sons and daughters of earth among every species of creatures , as all their authors have supposed ; this is not only , as was said before , to believe a monky may once scribble the leviathan of hobbes , but may do the same frequently by an habitual kind of chance . let us consider , how next to impossible it is that chance ( if there were such a thing ) should in such an immense variety of parts in an animal twice hit upon the same structure , so as to make a male and female . let us resume the former instance of the xxiv letters thrown at random upon the ground . 't is a mathematical demonstration , that these xxiv do admit of so many changes in their order , may make such a long roll of differently ranged alphabets , not two of which are alike ; that they could not all be exhausted , though a million millions of writers should each write above a thousand alphabets a day for the space of a million millions of years . what strength of imagination can extend it self to embrace and comprehend such a prodigious diversity ? and it is as infallibly certain , that suppose any particular order of the alphabet be assigned , and the xxiv letters be cast at a venture , so as to fall in a line ; it is so many million of millions odds to one against any single throw , that the assigned order will not be cast . let us now suppose , there be only a thousand constituent members in the body of a man , ( that we may take few enough ) it is plain that the different position and situation of these thousand parts , would make so many differing compounds and distinct species of animals . and if only xxiv parts , as before , may be so multifariously placed and ordered , as to make many millions of millions of differing rows : in the supposition of a thousand parts , how immense must that capacity of variation be ? even beyond all thought and denomination , to be expressed only in mute figures , whose multiplied powers are beyond the narrowness of language , and drown the imagination in astonishment and confusion . especially if we observe , that the variety of the alphabet consider'd above , was in mere longitude only : but the thousand parts of our bodies may be diversified by situation in all the dimensions of solid bodies : which multiplies all over and over again , and overwhelms the fancy in a new abyss of unfathomable number . now it is demonstratively certain , that it is all this odds to one , against any particular trial , that no one man could by casual production be framed like another ; ( as the atheists suppose thousands to be in several regions of the earth ; ) and i think 't is rather more odds than less , that no one female could be added to a male ; in as much as that most necessary difference of sex is a higher token of divine wisdom and skill , above all the power of fortuitous hits , than the very similitude of both sexes in the other parts of the body . and again we must consider , that the vast imparity of this odds against the accidental likeness of two casual formations is never lessen'd and diminish'd by trying and casting . 't is above a hundred to one against any particular throw , that you do not cast any given set of faces with four cubical dice : because there are so many several combinations of the six faces of four dice . now after you have cast all the hundred trials but one : 't is still as much odds at the last remaining time , as it was at the first . for blind insensible chance cannot grow cunning by many experiments ; neither have the preceding casts any influence upon those that come after . so that if this chance of the atheists should have essayed in vain to make a species for a million millions of ages , 't is still as many millions odds against that formation , as it was at the first moment in the beginning of things . how incredible is it therefore ; that it should hit upon two productions alike , within so short duration of the world , according to the doctrine of our atheists ? how much more , that it should do so within the compass of a hundred years , and of a small tract of ground ; so that this male and female might come together ? if any atheist can be induced to stake his soul for a wager , against such an inexhaustible disproportion ; let him never hereafter accuse others of easiness and credulity . ( ) but fourthly , we will still make more ample concessions , and suppose with the atheist , that his chance has actually formed all animals in their terrestrial wombs . let us see now , how he will preserve them to maturity of birth . what climate will he cherish them in , that they be not inevitably destroyed by moisture or cold ? where is that aequability of nine months warmth to be found ? that uniform warmth , which is so necessary even in the incubation of birds , much more in the time of gestation of viviparous animals . i know , his party have placed this great scene in aegypt , or some where between the two tropicks . now not to mention the cool of the nights , which alone would destroy the conceptions ; 't is known that all those countries have either incessant rains every year for whole months together , or are quite laid under water by floods from the higher grounds ; which would certainly corrupt and putrefy all the teeming wombs of the earth , and extinguish the whole brood of embryons by untimely abortions . ( ) but fifthly , we will still be more obliging to this atheist , and grant him his petition , that nature may bring forth the young infants vitally into the world. let us see now what sustenance , what nurses he hath provided for them . if we consider the present constitution of nature ; we must affirm , that most species must have been lost for want of fostering and feeding . 't is a great mistake , that man only comes weak and helpless into the world : whereas 't is apparent , that excepting fish and insects ( and not all of them neither ) there are very few or no creatures , that can provide for themselves at first without the assistance of parents . so that unless they suppose mother earth to be a great animal , and to have nurtured up her young off-spring with a conscious tenderness and providential care ; there is no possible help for it , but they must have been doubly starved both with hunger and cold . ( ) but sixthly , we will be yet more civil to this atheist , and forgive him this difficulty also . let us suppose the first animals maintain'd themselves with food , though we cannot tell how . but then what security hath he made for the preservation of humane race from the jaws of ravenous beasts ? the divine writers have acquainted us , that god at the beginning gave mankind . dominion ( an impressed awe and authority ) over every living thing that moveth upon the earth . but in the atheists hypothesis there are no imaginable means of defence . for 't is manifest , that so many beasts of prey , lions , tigres , wolves , and the like , being of the same age with man , and arriving at the top of their strength in one year or two , must needs have worried and devoured those forlorn brats of our atheists , even before they were wean'd from the foramina terrae , or at least in a short time after : since all the carnivorous animals would have mulplied exceedingly by several generations , before those children that escaped at first , could come to the age of puberty . so that men would always lessen , and their enemies always encrease . but some of them will here pretend , that epicurus was out in this matter ; and that they were not born mere infants out of those wombs of the earth ; but men at their full growth , and in the prime of their strength . but i pray what should hinder those grown lusty infants , from breaking sooner those membranes that involved them ; as the shell of the egg is broken by the bird , and the amnion by the foetus ? were the membranes so thick and tough , that the foetus must stay there , till he had teeth to eat through them , as young maggots do through a gall ? but let us answer these fools according to their folly. let us grant , that they were born with beards , and in the full time of manhood . they are not yet in a better condition : here are still many enemies against few , many species against one ; and those enemies speedily multiplying in the second and third and much lower generations ; whereas the sons of the first men must have a tedious time of childhood and adolescence , before they can either themselves assist their parents , or encourage them with new hopes of posterity . and we must consider withall , that ( in the notion of atheism ) those savages were not then , what civilized mankind is now ; but mutum & turpe pecus , without language , without mutual society , without arms of offence , without houses or fortifications ; an obvious and exposed prey to the ravage of devouring beasts ; a most sorry and miserable plantation towards the peopling of a world. and now that i have followed the atheists through so many dark mazes of error and extravagance : having to my knowledge omitted nothing on their side , that looks like a difficulty ; nor proposed any thing in reply , but what i my self really believe to be a just and solid answer : i shall here close up the apostle's argument of the existence of god from the consideration of humane nature . and i appeal to all sober and impartial judges of what hath been deliver'd ; whether those noble faculties of our souls may be only a mere sound and echo from the clashing of senseless atoms , or rather indubitably must proceed from a spiritual substance of a heavenly and divine extraction : whether these admirable fabricks of our bodies shall be ascribed to the fatal motions or fortuitous shufflings of blind matter , or rather beyond controversie to the wisdom and contrivance of the almighty author of all things , who is wonderfull in counsel , and excellent in working . to whom , &c. a confutation of atheism from the origin and frame of the world. part i. the sixth sermon preached october . . acts xiv . , &c. that ye should turn from these vanities unto the living god , who made heaven and earth and the sea , and all things that are therein : who in times past suffer'd all nations to walk in their own ways . nevertheless , he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . all the arguments , that can be brought , or can be demanded , for the existence of god , may , perhaps not absurdly , be reduced to three general heads : the first of which will include all the proofs from the vital and intelligent portions of the universe , the organical bodies of the various animals , and the immaterial souls of men. which living and understanding substances , as they make incomparably the most considerable and noble part of the naturally known and visible creation ; so they do the most clearly and cogently demonstrate to philosophical enquirers the necessary self-existence , and omnipotent power , and unsearchable wisdom , and boundless beneficence of their maker . this first topick therefore was very fitly and divinely made use of by our apostle in his conference with philosophers and that inquisitive people of athens : the latter spending their time in nothing else , but either to tell or hear some new thing ; and the other , in nothing , but to call in question the most evident truths , that were deliver'd and receiv'd of old. and these arguments we have hitherto pursued in their utmost latitude and extent . so that now we shall proceed to the second head , or the proofs of a deity from the inanimate part of the world ; since even natural reason , as well as holy scripture , assures us , that the heavens declare the glory of god , and the firmament sheweth his handy-work ; that he made the earth by his power , he hath established the world by his wisdom , and hath stretched out the heaven by his understanding ; that he commanded and they were created ; he hath also established them for ever and ever ; he covereth the heavens with clouds , he prepareth rain for the earth , he crowneth the year with his goodness . these reasons for god's existence , from the frame and system of the world , as they are equally true with the former , so they have always been more popular and plausible to the illiterate part of mankind ; insomuch as the epicureans , and some others , have observed , that mens contemplating the most ample arch of the firmament , the innumerable multitude of the stars , the regular rising and setting of the sun , the periodical and constant vicissitudes of day and night and seasons of the year , and the other affections of meteors and heavenly bodies , was the principal and almost only ground and occasion , that the notion of a god came first into the world : making no mention of the former proof from the frame of humane nature , that in god we live and move and have our being . which argument being so natural and internal to mankind , doth nevertheless ( i know not how ) seem more remote and obscure to the generality of men ; who are readier to fetch a reason from the immense distance of the starry heavens and the outmost walls of the world , than seek one at home , within themselves , in their own faculties and constitutions . so that hence we may perceive , how prudently that was waved , and the second here insisted on by st. paul to the rude and simple semi-barbarians of lycaonia : he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . which words we shall now interpret in a large and free acceptation ; so that this second theme may comprehend all the brute inanimate matter of the universe , as the former comprized all visible creatures in the world , that have understanding or sense or vegetable life . these two arguments are the voices of nature , the unanimous suffrages of all real beings and substances created , that are naturally knowable without revelation . and if , lastly , in the third place , we can evince the divine existence from the adjuncts and circumstances of humane life ; if we find in all ages , in all civiliz'd nations , an universal belief and worship of a divinity ; if we find many unquestionable records of super-natural and miraculous effects ; if we find many faithfull relations of prophecies punctually accomplished ; of prophecies so well attested , above the suspicion of falshood ; so remote and particular and unlikely to come to pass , beyond the possibility of good guessing or the mere foresight of humane wisdom ; if we find a most warrantable tradition , that at sundry times and in divers manners god spake unto mankind by his prophets and by his son and his apostles , who have deliver'd to us in sacred writings a clearer revelation of his divine nature and will : if , i say , this third topick from humane testimony be found agreeable to the standing vote and attestation of nature , what further proofs can be demanded or desired ? what fuller evidence can our adversaries require , since all the classes of known beings are summoned to appear ? would they have us bring more witnesses , than the all of the world ? and will they not stand to the grand verdict and determination of the universe ? they are incurable infidels , that persist to deny a deity ; when all creatures in the world , as well spiritual as corporeal , all from humane race to the lowest of insects , from the cedar of libanus to the moss upon the wall , from the vast globes of the sun and planets , to the smallest particles of dust , do declare their absolute dependance upon the first author and fountain of all being and motion and life , the only eternal and self-existent god ; with whom inhabit all majesty and wisdom and goodness for ever and ever . but before i enter upon this argument from the origin and frame of the world ; it will not be amiss to premise some particulars that may serve for an illustration of the text , and be a proper introduction to the following discourses . as the apostles , barnabas and paul , were preaching the gospel at lystra a city of lycaonia in asia the less , among the rest of their auditors there was a lame cripple from his birth , whom paul commanded with a loud voice , to stand upright on his feet ; and immediately by a miraculous energy he leaped and walked . let us compare the present circumstances with those of my former text , and observe the remarkable difference in the apostle's procedings . no question but there were several cripples at athens , so very large and populous a city ; and if that could be dubious , i might add , that the very climate disposed the inhabitants to impotency in the feet . atthide tentantur gressus , oculique in achaeis finibus — are the words of lucretius ; which 't is probable he transcribed from epicurus a gargettian and native of athens , and therefore an unquestionable evidence in a matter of this nature . neither is it likely , that all the athenian cripples should escape the sight of st. paul ; since he disputed there in the market daily with them that met him . how comes it to pass then , that we do not hear of a like miracle in that city ; which one would think might have greatly conduced to the apostle's design , and have converted , or at least confuted and put to silence , the epicureans and stoics ? but it is not difficult to give an account of this seeming disparity ; if we attend to the qualifications of the lame person at lystra : whom paul stedfastly beholding , and perceiving that he had faith to be healed , said with a loud voice , stand upright on thy feet . this is the necessary condition , that was always required by our saviour and his apostles . and iesus said unto the the blind man , receive thy sight , thy faith hath saved thee ; and to the woman that had the issue of blood , daughter , be of good comfor , thy faith hath made thee whole , go in peace . 't was want of faith in our saviour's countrymen , which hinder'd him from shedding among them the salutary emanations of his divine vertue : and he did not many mighty works there , because of their unbelief . there were many diseased persons in his own country , but very few that were rightly disposed for a supernatural cure. st. mark hath a very observable expression upon the same occasion : and he could do no mighty work there , save that he laid his hands upon a few sick folk , and healed them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we read in st. luke . . and the power ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of the lord was present to heal them . and , chap. . v. . and the whole multitude sought to touch him : for there went virtue ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) out of him , and healed them all . now since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words of the same root and signification ; shall we so interpret the evangelist , as if our saviour had not power to work miracles among his unbelieving countrymen ? this is the passage , which that impious and impure atheist lucilio vanino singled out for his text , in his pretended and mock apology for the christian religion ; wickedly insinuating , as if the prodigies of christ were mere impostures and acted by confederacy : and therefore where the spectators were incredulous , and consequently watchfull and suspicious , and not easily imposed on , he could do no mighty work there ; there his arm was shortened , and his power and virtue too feeble for such supernatural effects . but the gross absurdity of this suggestion is no less conspicuous , than the villainous blasphemy of it . for can it be credible to any rational person , that st. mark could have that meaning ? that he should tax his lord and saviour , whom he knew to be god almighty , with deficiency of power ? he could do no mighty works ; that is , he would do none , because of their unbelief . there 's a frequent change of those words in all languages of the world. and we may appeal with st. chrysostom to the common custom of speech , whatever country we live in . this therefore is the genuine sence of that expression ; christ would not heal their infirmities , because of the hardness and slowness of their hearts , in that they believed him not . and i think there is not one instance in all the history of the new testament of a miracle done for any ones sake , that did not believe jesus to be a good person , and sent from god ; and had not a disposition of heart fit to receive his doctrine . for to believe he was the messias and son of god , was not then absolutely necessary , nor rigidly exacted ; the most signal of the prophecies being not yet fulfilled by him , till his passion and resurrection . but , as i said , to obtain a miracle from him , it was necessary to believe him a good person and sent from god. herod therefore hoped in vain to have seen some miracle done by him : and when the pharisees sought of him a sign from heaven , tempting him ; they received this disappointing answer , verily i say unto you , there shall no sign be given to this generation . and we may observe in the gospels , that where the persons themselves were incapable of actual faith ; yet the friends and relations of those dead that were raised again to life , of those lunaticks and demoniacks that were restored to their right minds , were such as sought after him and believed on him . and as to the healing of malchus's ear , it was a peculiar and extraordinary case : for though the person was wholly unworthy of so gracious a cure ; yet in the account of the meek lamb of god it was a kind of injury done to him by the fervidness of st. peter , who knew not yet what spirit he was of , and that his master's kingdom was not of this world. but besides this obvious meaning of the words of the evangelist , there may perhaps be a sublimer sense couched under the expression . for in the divine nature will and can are frequently the self-same thing ; and freedom and necessity , that are opposites here below , do in heaven above most amicably agree and joyn hands together . and this is not a restraint , or impotency ; but the royal prerogative of the most absolute king of kings ; that he wills to do nothing but what he can ; and that he can do nothing which is repugnant to his divine wisdom and essential goodness . god cannot do what is unjust , nor say what is untrue , nor promise with a mind to deceive . our saviour therefore could do no mighty work in a country of unbelievers ; because it was not fit and reasonable . and so we may say of our apostle , who was acted by the spirit of god ; that he could do no miracle at athens , and that because of their unbelief . there is a very sad and melancholy account of the success of his stay there . howbeit certain men clave unto him and believed ; a more diminutive expression , than if they had been called a few . and we do not find , that he ever visited this city again , as he did several others , where there were a competent number of disciples . and indeed if we consider the genius and condition of the athenians at that time , how vitious and corrupt they were ; how conceited of their own wit and science and politeness , as if they had invented corn and oil and distributed them to the world ; and had first taught civility , and learning , and religion , and laws to the rest of mankind ; how they were puffed up with the fulsome flatteries of their philosophers and sophists and poets of the stage : we cannot much wonder , that they should so little regard an unknown stranger , that preached unto them an unknown god. i am aware of an objection , that for ought we can now affirm , st. paul might have done several miracles at athens , though they be not related by st. luke . i confess i am far from asserting , that all the miracles of our saviour are recorded in the gospels , or of his apostles in the acts. but nevertheless , in the present circumstances , i think we may conjecture , that if any prodigy and wonder had been performed by our apostle among those curious and pragmatical athenians ; it would have had such a consequence , as might have deserved some place in sacred history , as well as this before us at lystra : where when the people saw what paul had done , they lift up their voices , saying in the speech of lycaonia , the gods are come down to us in the likeness of men : and the priests came with oxen and garlands , and would have sacrificed to them , as to iupiter and mercurius . that this was a common opinion among the gentiles , that the gods sometimes assumed humane shape , and conversed upon earth as strangers and travellers , must needs be well known to any one , that ever looks into the ancient poets . even the vagabond life of apollonius tyanensis shall be called by a bigotted sophist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a peregrination of a god among men. and when the lystrians say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods in the shape of men , they mean not , that the gods had other figure than humane even in heaven it self ( for that was the receiv'd doctrine of most of the vulgar heathen , and of some sects of philosophers too , ) but that they , who in their own nature were of a more august stature and glorious visage , had now contracted and debased themselves into the narrower dimensions and meaner aspects of mortal men. now when the apostles heard of this intended sacrifice , they rent their cloaths and ran in among the people , crying out , &c. st. chrysostom upon this place hath a very odd exposition . he enquires why paul and barnabas do now at last reprove the people , when the priest and victims were even at the gates ; and not presently , when they lift up their voice , and called them gods : for which he assigns this reason , that because they spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the lycaonian tongue , the apostles did not then understand them : but now they perceived their meaning by the oxen and the garlands . indeed it is very probable , that the lycaonian language was very different from the greek ; as we may gather from ephorus and strabo that cites him , who make almost all the inland nations of asia minor to be barbarians ; and from stephanus byzantius , who acquaints us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a juniper-tree , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the speech of the lycaonians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but notwithstanding we can by no means allow , that the great apostle of the gentiles should be ignorant of that language : he that so solemnly affirms of himself , i thank my god , i speak with tongues more than you all . and at the first effusion of his heavenly gift , the dwellers in cappadocia , in pontus and asia , phrygia and pamphylia ( some of them near neighbours to the lycaonians ) heard the apostles speak in their several tongues the wonderfull works of god. and how could these two apostles have preached the gospel to the lystrians , if they did not use the common language of the country ? and to what purpose did they cry out and speak to them , if the hearers could not apprehend ? or how could they by those sayings restrain the people from sacrificing ; if what they said was not intelligible ? but it will be asked , why then were the apostles so slow and backward in reclaiming them ? and what can be answer'd to the query of st. chrysostom ? when i consider the circumstances and nature of this affair , i am persuaded they did not hear that discourse of the people . for i can hardly conceive , that men under such apprehensions as the lystrians then were , in the dread presence and under the very nod of the almighty iupiter , not an idol of wood or stone , but the real and very god ( as the athenians made their complement to demetrius poliorcetes ) should exclaim in his sight and hearing : this , i say , seems not probable nor natural ; nor is it affirm'd in the text : but they might buzz and whisper it one to another , and silently withdrawing from the presence of the apostles , they then lift up their voices and noised it about the city . so that paul and barnabas were but just then inform'd of their idolatrous design , when they rent their cloaths , and ran in among them , and expostulated with them ; sirs , why do ye these things ? we also are men of like passions with you ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * mortal men like your selves , as it is judiciously render'd in the ancient latin version , otherwise the antithesis is not so plain : for the heathen theology made even the gods themselves subject to humane passions and appetites , to anger , sorrow , lust , hunger , wounds , lameness , &c. and exempted them from nothing but death and old age : and we preach unto you , that ye should turn from these vanities ( i. e. idols ) unto the living god , which made heaven and earth and the sea , and all things that are therein : who in times past suffered all nations to walk in their own ways : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not all nations , but all the heathen ( the word heathen comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all the gentiles , distinguished from the jews , as the same words are translated rom. . . and tim. . . and ought to have been so , rom. . . and . . but much more in our text , which according to the present version seems to carry a very obscure , if not erroneous meaning ; but by a true interpretation is very easie and intelligible ; that hitherto god had suffer'd all the gentiles to walk in their own ways ; and excepting the jews only , whom he chose for his own people , and prescribed them a law , he permitted the rest of man ▪ kind to walk by the mere light of nature without the assistance of revelation : but that now in the fulness of time , he had even to the gentiles also sent salvation , and opened the door of faith , and granted repentance unto life . so that these words of our apostle are exactly co-incident with that remarkable passage in his discourse to the athenians : and the ( past ) times of this ignorance ( of the gentile world ) god winked at ( or * overlook'd : ) but now commandeth all men every where to repent . and nevertheless , says our text , even in that gloomy state of heathenism , he left not himself without witness , in that he did good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always doing good from heaven , ( which seems to be the genuine punctuation , and is authorized by the syriack interpreters ) and gave us rain and fruitfull seasons , filling our hearts with food and gladness . even the very gentiles might feel after him and find him ; since the admirable frame of heaven and earth and sea , and the munificent provision of food and sustenance for his creatures , did competently set forth his eternal power and godhead ; so that stupid idolaters and prophane atheists were then and always without excuse . our adversaries have used the same methods to elude the present argument from the frame of the world , as they have done to evade the former from the origin of mankind . some have maintain'd , that this world hath thus existed from all eternity in its present form and condition : but others say , that the forms of particular worlds are generable and corruptible ; so that our present system cannot have sustain'd an infinite duration already gone and expired : but however , say they , body in general , the common basis and matter of all worlds and beings , is self-existent and eternal ; which being naturally divided into innumerable little particles or atoms , eternally endued with an ingenit and inseparable power of motion , by their omnifarious concursions and combinations and coalitions , produce successively ( or at once , if matter be infinite ) an infinite number of worlds ; and amongst the rest there arose this visible complex system of heaven and earth . and thus far they do agree , but then they differ about the cause and mode of the production of worlds , some ascribing it to fortune , and others to mechanism or nature . 't is true , the astrological atheists , will give us no trouble in the present dispute ; because they cannot form a peculiar hypothesis here , as they have done before about the origination of animals . for though some of them are so vain and senseless , as to pretend to a thema mundi , a calculated scheme of the nativity of our world : yet it exceeds even their absurdity , to suppose the zodiack and planets to be efficient of , and antecedent to themselves ; or to exert any influences , before they were in being . so that to refute all possible explications that the atheists have or can propose , i shall proceed in this following method . i. first , i will prove it impossible that the primary parts of our world , the sun and the planets with their regular motions and revolutions , should have subsisted eternally in the present or a like frame and condition . ii. secondly , i will shew , that matter abstractly and absolutely consider'd , cannot have subsisted eternally ; or , if it has , yet motion cannot have coexisted eternally with it , as an inherent property and essential attribute of the atheist's god , matter . iii. thirdly , though universal matter should have endured from everlasting , divided into infinite particles in the epicurean way , and though motion should have been coaeval and coeternal with it : yet those particles or atoms could never of themselves by omnifarious kinds of motion , whether fortuitous or mechanical , have fallen or been disposed into this or a like visible system . iv. and fourthly , à posteriori , that the order and beauty of the inanimate parts of the world , the discernible ends and final causes of them , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a meliority above what was necessary to be , do evince by a reflex argument , that it is the product and workmanship , not of blind mechanism or blinder chance ; but of an intelligent and benign agent , who by his excellent wisdom made the heavens and earth : and gives rains and fruitfull seasons for the service of man. i shall speak to the two first propositions in my present discourse ; reserving the latter for other opportunities . i. first , therefore : that the present or a like frame of the world hath not subsisted from everlasting . we will readily concede , that a thing may be truly eternal , though its duration be terminated at one end. for so we affirm humane souls to be immortal and eternal , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was a time when they were nothing ; and therefore their infinite duration will always be bounded at one extreme by that first beginning of existence . so that , for ought appears as yet ; the revolutions of the earth and other planets about the sun , though they be limited at one end by the present revolution , may nevertheless have been infinite and eternal without any beginning . but then we must consider , that this duration of humane souls is only potentially infinite . for their eternity consists only in an endless capacity of continuance without ever ceasing to be , in a boundless futurity that can never be exhausted , or all of it be past and present . but their duration can never be positively and actually eternal ; because it is most manifest , that no moment can ever be assigned , wherein it shall be true , that such a soul hath then actually sustain'd an infinite duration . for that supposed infinite duration will by the very supposition be limited at two extremes , though never so remote asunder ; and consequently must needs be finite . wherefore the true nature and notion of a soul's eternity is this : that the future moments of its duration can never be all past and present ; but still there will be a futurity and potentiality of more for ever and ever . so that we evidently perceive , from this instance , that what-ever successive duration , shall be bounded at one end , and be all past and present , for that reason must be finite . which necessarily evinceth , that the present or a like world can never have been eternal ; or that there cannot have been infinite past revolutions of a planet about a sun. for this supposed infinity is terminated at one extreme by the present revolution , and all the other revolutions are confessedly past ; so that the whole duration is bounded at one end , and all past and present ; and therefore cannot have been infinite , by what was proved before . and this will shew us the vast difference between the false successive eternity backwards , and the real one to come . for , consider the present revolution of the earth , as the bound and confine of them both . god almighty , if he so pleaseth , may continue this motion to perpetuity in infinite revolutions to come : because futurity is inexhaustible , and can never be all spent and run out by past and present moments . but then , if we look backwards from this present revolution , we may apprehend the impossibility of infinite revolutions on that side : because all are already past , and so were once actually present , and consequently are finite , by the argument before . for surely we cannot conceive a praeteriteness ( if i may say so ) still backwards in infinitum , that never was present : as we can an endless futurity , that never will be present . so that though one is potentially infinite ; yet nevertheless the other is actually finite . and this reasoning doth necessarily conclude against the past infinite duration of all successive motion and mutable beings : but it doth not at all affect the eternal existence of god , in whose invariable nature there is no past nor future ; who is omnipresent not only as to space , but as to duration ; and with respect to such omnipresence , it is certain and manifest , that succession and motion are mere impossibilities , and repugnant in the very terms . and secondly , though what hath been now said , hath given us so clear a view of the nature of successive duration , as to make more arguments needless : yet i shall here briefly shew , how our adversaries hypothesis without any outward opposition destroys and confutes it self . for let us suppose infinite revolutions of the earth about the sun to be already gone and expired : i take it to be self-evident ; that , if none of those past revolutions has been infinite ages ago , all the revolutions put together cannot make up the duration of infinite ages . it follows therefore from this supposition , that there may be some one assignable revolution among them , that was at an infinite distance from the present . but it is self-evident likewise , that no one past revolution could be infinitely distant from the present : for then an infinite or unbounded duration may be bounded at two extremes by two annual revolutions ; which is absurd and a contradiction . and again , upon the same supposition of an eternal past duration of the world , and of infinite annual revolutions of the earth about the sun ; i would ask concerning the monthly revolutions of the moon about the earth , or the diurnal ones of the earth upon its one axis , both which by the very hypothesis are coaeval with the former ; whether these also have been finite or infinite ? not finite to be sure ; because then a finite number would be greater than an infinite , as or are more than an unit. nor infinite neither ; for then two or three infinites would exceed one another : as a year exceeds a month , or both exceed a day . so that both ways the supposition is repugnant and impossible . and thirdly , the arguments already used , from the gradual increase of mankind , from the known plantations of most countries , from the recent invention of letters and arts , &c. do conclude as forcibly against the eternity of the world , as against infinite generations of humane race . for if the present frame of the earth be supposed eternal ; by the same notion they make mankind to have been coeternal with it . for otherwise this eternal earth , after she had been eternally barren and desolate , must at last have spontaneously produced mankind , without new cause from without , or any alteration in her own texture : which is so gross an absurdity , that even no atheist hath yet affirmed it . so that it evidently follows , since mankind had a beginning ; that the present form of the earth , and therefore the whole system of the world had a beginning also . which being proved and established ; we are now enabled to give answers to some bold queries and objections of atheists ; that since god is described as a being infinitely powerfull and perfectly good ; and that these attributes were essential to him from all eternity ; why did he not by his power , for the more ample communication of his goodness , create the world from eternity , if he created it at all ? or at least , many millions of ages ago before this short span of duration of five or six thousand years ? to the first we reply , that since we have discover'd an internal and natural impossibility , that a successive duration should be actually eternal ; 't is to us a flat contradiction , that the world should have been created from everlasting . and therefore it is no affront to the divine omnipotence , if by reason of the formal incapacity and repugnancy of the thing , we conceive that the world could not possibly have been made from all eternity , even by god himself . which gives an answer to the second question , why created so lately ? for if it could not be created from eternity , there can no instant be assigned for its creation in time , though never so many myriads and millions of years since , but the same query may be put , why but now , and why so late ? for even before that remoter period , god was eternally existent , and might have made the world as many myriads of ages still backwards before that : and consequently this objection is absurd and unreasonable . for else if it was good and allowable , it would eternally hinder god from exerting his creative power : because he could never make a world so early , at any given moment ; but it may truly be said he could have created it sooner . or if they think , there may be a soonest instant of possible creation : yet since all instants have an equal pretence to it in humane apprehension , why may not this recent production of the world , according to sacred authority , be supposed to be that soonest ? at least it may make that claim to it , that cannot be baffled by their arguments , which equally conclude against all claims , against any conceivable beginning of the world. and so when they profanely ask , why did not this supposed deity , if he really made the heavens , make them boundless and immense , a fit and honourable mansion for an infinite and incomprehensible being ? or at least vastly more ample and magnificent , than this narrow cottage of a world ? we may make them this answer ; first , it seems impossible and a contradiction , that a created world should be infinite ; because it is the nature of quantity and motion ; that they can never be actually and positively infinite : they have a power indeed and a capacity of being increased without end ; so as no quantity can be assigned so vast , but still a larger may be imagin'd ; no motion so swift or languid , but a greater velocity or slowness may still be conceived ; no positive duration of it so long , than which a longer may not be supposed ; but even that very power hinders them from being actually infinite . from whence secondly it follows ; that , though the world was a million of times more spacious and ample , than even astronomy supposes it ; or yet another million bigger than that , and so on in infinite progression ; yet still they might make the same exception world without end . for since god almighty can do all that is possible ; and quantity hath always a possibility of being enlarged more and more : he could never create so ample a world , but still it would be true , that he could have made a bigger ; the foecundity of his creative power never growing barren , nor ever to be exhausted . now what may always be an exception against all possible worlds , can never be a just one against any whatsoever . and when they scoffingly demand , why would this imaginary omnipotence make such mean pieces of workmanship ? what an indigent and impotent thing is his principal creature man ? would not boundless beneficence have communicated his divine perfections in the most eminent degrees ? they may receive this reply , that we are far from such arrogance , as to pretend to the highest dignity , and be the chief of the whole creation ; we believe an invisible world and a scale of spiritual beings all nobler than our selves : nor yet are we so low and base as their atheism would depress us ; not walking statues of clay , not the sons of brute earth , whose final inheritance is death and corruption ; we carry the image of god in us , a rational and immortal soul ; and though we be now indigent and feeble , yet we aspire after eternal happiness , and firmly expect a great exaltation of all our natural powers . but whatsoever was or can be made , whether angels or archangels , cherubims , or seraphims , whether thrones or dominions or principalities or powers , all the glorious host of heaven , must needs be finite and imperfect and dependent creatures : and god out of the exceeding greatness of his power is still able , without end , to create higher classes of beings . for where can we put a stop to the efficacy of the almighty ? or what can we assign for the highest of all possible finite perfections ? there can be no such thing as an almost infinite : there can be nothing next or second to an omnipotent god : nec viget quicquam simile aut secundum ; as the heathen poet said excellently well of the supposed father of gods and men. the infinite distance between the creator and the noblest of all creatures can never be measured nor exhausted by endless addition of finite degrees . so that no actual creature can ever be the most perfect of all possible creation . which shews the folly of this query , that might always be demanded , let things be as they will ; that would impiously and absurdly attempt to tie the arm of omnipotence from doing any thing at all , because it can never do its utmost . ii. i proceed now to the second proposition , that neither matter universally and abstractly consider'd , nor motion as its attribute and property , can have existed from all eternity . and to this i shall speak the more briefly ; not only because it is an abstruse and metaphysical speculation ; but because it is of far less moment and consequence than the rest : since without this we can evince the existence of god from the origin and frame of the universe . for if the present or a like system of the world cannot possibly have been eternal ; and if without god it could neither naturally nor fortuitously emerge out of a chaos ; we must necessarily have recourse to a deity , as the contriver and maker of heaven and earth ; whether we suppose he created them out of nothing , or had the materials ready eternally to his hand . but nevertheless , because we are verily persuaded of the truth of this article , we shall briefly assign some reasons of our belief in these following particulars . first , it is a thing possible , that matter may have been produced out of nothing . it is urged as an universal maxim ; that nothing can proceed from nothing . now this we readily allow ; and yet it will prove nothing against the possibility of creation . for when they say , nothing from nothing ; they must so understand it , as excluding all causes , both material and efficient . in which sense it is most evidently and infallibly true : being equivalent to this proposition ; that nothing can make it self , or , nothing cannot bring it s no self out of non-entity into something . which only expresses thus much , that matter did not produce it self , or , that all substances did not emerge out of an universal nothing . now who-ever talked at that rate ? we do not say , the world was created from nothing and by nothing ; we assert an eternal god to have been the efficient cause of it . so that a creation of the world out of nothing by something ; and by that something , that includes in its nature a necessary existence and perfection of power ; is certainly no contradiction ; nor opposes that common maxim. whence it manifestly follows , that since god may do any thing that implies not a contradiction ; if there be such an essence as god , he may have created matter out of nothing , that is , have given an existence to matter , which had no being before . and secondly , it is very probable , that matter has been actually created out of nothing . in a former discourse we have proved sufficiently , that humane souls are not mere modification of matter , but real and spiritual substances , that have as true an existence , as our very bodies themselves . now no man , as i conceive , can seriously think , that his own soul hath existed from all eternity . he cannot believe the stuff or materials of his soul to have been eternal , and the soul to have been made up of them at the time of his conception . for a humane soul is no compound being ; 't is not made of particles , as our bodies are ; but 't is one simple homogeneous essence : neither can he think , that the personality of his soul with its faculties inherent in it has existed eternally ; this is against common sense ; and it needs no refutation . nay , though a man could be so extravagant , as to hold this assertion ; that his soul , his personal self , has been from everlasting ; yet even this in the issue would be destructive to atheism ; since it supposes an eternal being , endued with understanding and wisdom . we will take it then as a thing confessed , that the immaterial souls of men have been produced out of nothing . but if god hath actually created those intelligent substances , that have such nobility and excellency of being above brute senseless matter ; 't is pervicaciousness to deny , that he created matter also : unless they 'll say , necessary existence is included in the very essence and idea of matter . but matter doth not include in its nature a necessity of existence . for humane souls , as is proved before , have been actually created , and consequently have not necessary existence included in their essence . now can any man believe , that his spiritual soul , that understands , and judges , and invents ; endowed with those divine faculties of sense , memory and reason ; hath a dependent and precarious being created and preserved by another ; while the particles of this dead ink and paper have been necessarily eternal and uncreated ? 't is against natural reason ; and no one while he contemplates an individual body , can discern that necessity of its existence . but men have been taught to believe , that extension or space , and body are both the self-same thing . so that because they cannot imagine , how space can either begin or cease to exist ; they presently conclude , that extended infinite matter must needs be eternal . but i shall fully prove hereafter , that body and space or distance are quite different things , and that a vacuity is interspersed among the particles of matter , and such a one as hath a vastly larger extension , than all the matter of the universe . which now being supposed ; they ought to abstract their imagination from that false infinite extension , and conceive one particle of matter , surrounded on all sides with vacuity , and contiguous to no other body . and whereas formerly they fansied an immense boundless space , as an homogeneous one ; which great individual they believed might deserve the attribute of necessary existence : let them now please to imagine one solitary atom , that hath no dependence on the rest of the world ; and is no more sustained in being by other matter , than it could be created by it ; and then i would ask the question , whether this poor atom , sluggish and unactive as it is , doth involve necessity of existence , the first and highest of all perfections , in its particular nature and notion ? i dare presume for the negative in the judgments of all serious men . and i observe the epicureans take much pains to convince us , that in natural corruptions and dissolutions , atoms are not reduc'd to nothing ; which surely would be needless , if the very idea of atoms imported self existence . and yet if one atom do not include so much in its notion and essence ; all atoms put together , that is , all the matter of the universe can not include it . so that upon the whole matter , since creation is no contradiction ; since god hath certainly created nobler substances than matter ; and since matter is not necessarily eternal ; it is most reasonable to believe , that the eternal and self-existent god created the material world , and produced it out of nothing . and then as to the last proposition , that motion as an attribute or property of matter cannot have been from eternity . that we may wave some metaphysical arguments , which demonstrate that local motion cannot be positively eternal ; we shall only observe in two words ; that if matter be not essentially eternal , as we have shewed before ; much less can motion be , that is but the adjunct and accident of it . nay though we should concede an eternity to matter ; yet why must motion be coaeval with it ? which is not only not inherent and essential to matter ; but may be produced and destroyed at the pleasure of free agents : both which are flatly repugnant to an eternal and necessary duration . i am aware , how some have asserted that the same quantity of motion is always kept up in the world ; which may seem to favour the opinion of its infinite duration : but that assertion doth solely depend upon an absolute plenum ; which being refuted in my next discourse , it will then appear how absurd and false that conceit is , about the same quantity of motion ; how easily disproved from that power in humane souls to excite motion when they please , and from the gradual increase of men and other animals , and many arguments besides . therefore let this also be concluded , that motion has not been eternal in an infinite past duration : which was the last thing to be proved . a confutation of atheism from the origin and frame of the world. part ii. the seventh sermon preached novemb. . . acts xiv . , &c. that ye should turn from these vanities unto the living god , who made heaven and earth and the sea , and all things that are therein : who in times past suffer'd all nations to walk in their own ways . nevertheless , he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . when we first enter'd upon this topic , the demonstration of god's existence from the origin and frame of the world , we offer'd to prove four propositions . . that this present system of heaven and earth cannot possibly have subsisted from all eternity . . that matter consider'd generally , and abstractly from any particular form and concretion , cannot possibly have been eternal : or , if matter could be so ; yet motion cannot have coexisted with it eternally , as an inherent property and essential attribute of matter . these two we have already established in the preceding discourse ; we shall now shew in the third place , . that , though we should allow the atheists , that matter and motion may have been from everlasting ; yet if ( as they now suppose ) there were once no sun , nor stars , nor earth , nor planets ; but the particles , that now constitute them , were diffused in the mundane space in manner of a chaos without any concretion or coalition ; those dispersed particles could never of themselves by any kind of natural motion , whether call'd fortuitous or mechanical , have conven'd into this present or any other like frame of heaven and earth . i. and first as to that ordinary cant of illiterate and puny atheists , the fortuitous or casual concurse of atoms , that compendious and easie dispatch of the most important and difficult affair , the formation of a world ; ( besides that in our next undertaking it will be refuted all along ) i shall now briefly dispatch it , from what hath been formerly said concerning the true notions of fortune and chance . whereby it is evident , that in the atheistical hypothesis of the world's production , fortuitous and mechanical must be the self-same thing . because fortune is no real entity nor physical essence , but a mere relative signification , denoting only this ; that such a thing said to fall out by fortune , was really effected by material and necessary causes ; but the person , with regard to whom it is called fortuitous , was ignorant of those causes or their tendencies , and did not design or foresee such an effect . this is the only allowable and genuine notion of the word fortune . but thus to affirm , that the world was made fortuitously , is as much as to say , that before the world was made , there was some intelligent agent or spectator ; who designing to do something else , or expecting that something else would be done with the materials of the world , there were some occult and unknown motions and tendencies in matter , which mechanically formed the world beside his design or expectation . now the atheists , we may presume , will be loth to assert a fortuitous formation in this proper sense and meaning ; whereby they will make understanding to be older than heaven and earth . or if they should so assert it ; yet , unless they will affirm that the intelligent agent did dispose and direct the inanimate matter , ( which is what we would bring them to ) they must still leave their atoms to their mechanical affections ; not able to make one step toward the production of a world beyond the necessary laws of motion . it is plain then , that fortune , as to the matter before us , is but a synonymous word with nature and necessity . it remains that we examine the adequate meaning of chance ; which properly signifies , that all events called casual , among inanimate bodies , are mechanically and naturally produced according to the determinate figures and textures and motions of those bodies ; with this negation only , that those inanimate bodies are not conscious of their own operations , nor contrive and cast about how to bring such events to pass . so that thus to say , that the world was made casually by the concourse of atoms , is no more than to affirm , that the atoms composed the world mechanically and fatally ; only they were not sensible of it , nor studied and consider'd about so noble an undertaking . for if atoms formed the world according to the essential properties of bulk , figure and motion , they formed it mechanically ; and if they formed it mechanically without perception and design , they formed it casually . so that this negation of consciousness being all that the notion of chance can add to that of mechanism ; we , that do not dispute this matter with the atheists , nor believe that atoms ever acted by counsel and thought , may have leave to consider the several names of fortune and chance and nature and mechanism , as one and the same hypothesis . wherefore once for all to overthrow all possible explications which atheists have or may assign for the formation of the world , we will undertake to evince this following proposition . ii. that the atoms or particles which now constitute heaven and earth , being once separate and diffused in the mundane space , like the supposed chaos , could never without a god by their mechanical affections have convened into this present frame of things or any other like it . which that we may perform with the greater clearness and conviction ; it will be necessary , in a discourse about the formation of the world , to give you a brief account of some of the most principal and systematical phaenomena , that occur in the world now that it is formed . ( . ) the most considerable phaenomenon belonging to terrestrial bodies is the general action of gravitation , whereby all known bodies in the vicinity of the earth do tend and press toward its center ; not only such as are sensibly and evidently heavy , but even those that are comparatively the lightest , and even in their proper place , and natural elements , ( as they usually speak ) as air gravitates even in air , and water in water . this hath been demonstrated and experimentally proved beyond contradiction , by several ingenious persons of the present age , but by none so perspicuously and copiously and accurately , as by the honourable founder of this lecture in his incomparable treatises of the air and hydrostaticks . ( . ) now this is the constant property of gravitation ; that the weight of all bodies around the earth is ever proportional to the quantity of their matter : as for instance , a pound weight ( examin'd hydrostatically ) of all kinds of bodies , though of the most different forms and textures , doth always contain an equal quantity of solid mass or corporeal substance . this is the ancient doctrine of the epicurean physiology , then and since very probably indeed , but yet precariously asserted : but it is lately demonstrated and put beyond controversie by that very excellent and divine theorist mr. isaac newton , to whose most admirable sagacity and industry we shall frequently be obliged in this and the following discourse . i will not entertain this auditory with an account of the demonstration ; but referring the curious to the book it self for full satisfaction , i shall now proceed and build upon it as a truth solidly established , that all bodies weigh according to their matter ; provided only that the compared bodies be at equal distances from the center toward which they weigh . because the further they are removed from the center , the lighter they are : decreasing gradually and uniformly in weight , in a duplicate proportion to the increase of the distance . ( . ) now since gravity is found proportional to the quantity of matter , there is a manifest necessity of admitting a vacuum , another principal doctrine of the atomical philosophy . because if there were every where an absolute plenitude and density without any empty pores and interstices between the particles of bodies , then all bodies of equal dimensions would contain an equal quantity of matter ; and consequently , as we have shew'd before , would be equally ponderous : so that gold , copper , stone , wood , &c. would have all the same specifick weight ; which experience assures us they have not : neither would any of them descend in the air , as we all see they do ; because , if all space was full , even the air would be as dense and specifically as heavy as they . if it be said , that , though the difference of specifick gravity may proceed from variety of texture , the lighter bodies being of a more loose and porous composition , and the heavier more dense and compact ; yet an aethereal subtile matter , which is in a perpetual motion , may penetrate and pervade the minutest and inmost cavities of the closest bodies , and adapting it self to the figure of every pore , may adequately fill them ; and so prevent all vacuity , without increasing the weight : to this we answer ; that that subtile matter it self must be of the same substance and nature with all other matter , and therefore it also must weigh proportionally to its bulk ; and as much of it as at any time is comprehended within the pores of a particular body must gravitate jointly with that body ; so that if the presence of this aethereal matter made an absolute fulness , all bodies of equal dimensions would be equally heavy : which being refuted by experience , it necessarily follows , that there is a vacuity ; and that ( notwithstanding some little objections full of cavil and sophistry ) mere and simple extension or space hath a quite different nature and notion from real body and impenetrable substance . ( . ) this therefore being established ; in the next place it's of great consequence to our present enquiry , if we can make a computation , how great is the whole summ of the void spaces in our system , and what proportion it bears to the corporeal substance . by many and accurate trials it manifestly appears , that refined gold , the most ponderous of known bodies , ( though even that must be allowed to be porous too , because it 's dissoluble in mercury and aqua regis and other chymical liquors ; and because it 's naturally a thing impossible , that the figures and sizes of its constituent particles should be so justly adapted , as to touch one another in every point , ) i say , gold is in specifick weight to common water as to ; and water to common air as to : so that gold is to air as to . whence it clearly appears , seeing matter and gravity are always commensurate , that ( though we should allow the texture of gold to be intirely close without any vacuity ) the ordinary air in which we live and respire is of so thin a composition , that parts of its dimensions are mere emptiness and nothing ; and the remaining one only material and real substance . but if gold it self be admitted , as it must be , for a porous concrete , the proportion of void to body in the texture of common air will be so much the greater . and thus it is in the lowest and densest region of the air near the surface of the earth , where the whole mass of air is in a state of violent compression , the inferior being press'd and constipated by the weight of all the incumbent . but , since the air is now certainly known to consist of elastick or springy particles , that have a continual tendency and endeavour to expand and display themselves ; and the dimensions , to which they expand themselves , to be reciprocally as the compression ; it follows , that the higher you ascend in it , where it is less and less compress'd by the superior air , the more and more it is rarified . so that at the height of a few miles from the surface of the earth , it is computed to have some million parts of empty space in its texture for one of solid matter . and at the height of one terrestrial semid . ( not above miles ) the aether is of that wonderfull tenuity , that by an exact calculation , if a small sphere of common air of one inch diameter ( already parts nothing ) should be further expanded to the thinness of that aether , it would more than take up the vast orb of saturn , which is many million million times bigger than the whole globe of the earth . and yet the higher you ascend above that region , the rarefaction still gradually increases without stop or limit : so that , in a word , the whole concave of the firmament , except the sun and planets and their atmospheres , may be consider'd as a mere void . let us allow then , that all the matter of the system of our sun may be times as much as the whole mass of the earth ; and we appeal to astronomy , if we are not liberal enough and even prodigal in this concession . and let us suppose further , that the whole globe of the earth is intirely solid and compact without any void interstices ; notwithstanding what hath been shewed before , as to the texture of gold it self . now though we have made such ample allowances ; we shall find , notwithstanding , that the void space of our system is immensly bigger than all its corporeal mass. for , to procede upon our supposition , that all the matter within the firmament is times bigger than the solid globe of the earth ; if we assume the diameter of the orbis magnus ( wherein the earth moves about the sun ) to be only times as big as the diameter of the earth ( though the latest and most accurate observations make it thrice ) and the diameter of the firmament to be only times as long as the diameter of the orbis magnus ( though it cannot possibly be less than that , but may be vastly and unspeakably bigger ) we must pronounce , after such large concessions on that side , and such great abatements on ours , that the summ of empty spaces within the concave of the firmament is million million million times bigger than all the matter contain'd in it . now from hence we are enabled to form a right conception and imagination of the supposed chaos ; and then we may proceed to determine the controversie with more certainty and satisfaction ; whether a world like the present could possibly without a divine influence be formed in it or no ? ( . ) and first , because every fixt star is supposed by astronomers to be of the same nature with our sun ; and each may very possibly have planets about them , though by reason of their vast distance they be invisible to us : we will assume this reasonable supposition , that the same proportion of void space to matter , which is found in our sun's region within the sphere of the fixt stars , may competently well hold in the whole mundane space . i am aware , that in this computation we must not assign the whole capacity of that sphere for the region of our sun ; but allow half of its diameter for the radii of the several regions of the next fixt stars . so that diminishing our former number , as this last consideration requires ; we may safely affirm from certain and demonstrated principles , that the empty space of our solar region ( comprehending half of the diameter of the firmament ) is hundred thousand million million times more ample than all the corporeal substance in it . and we may fairly suppose , that the same proportion may hold through the whole extent of the universe . ( . ) and secondly as to the state or condition of matter before the world was a-making , which is compendiously exprest by the word chaos ; they must either suppose , that the matter of our solar system was evenly or well-nigh evenly diffused through the region of the sun , which would represent a particular chaos : or that all matter universally was so spread through the whole mundane space ; which would truly exhibit a general chaos ; no part of the universe being rarer or denser than another . and this is agreeable to the ancient description of chaos , that * the heavens and earth had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one form , one texture and constitution : which could not be , unless all the mundane matter were uniformly and evenly diffused . 't is indifferent to our dispute , whether they suppose it to have continued a long time or very little in the state of diffusion . for if there was but one single moment in all past eternity , when matter was so diffused : we shall plainly and fully prove , that it could never have convened afterwards into the present frame and order of things . ( . ) it is evident from what we have newly prov'd , that in the supposition of such a chaos or such an even diffusion either of the whole mundane matter or that of our system ( for it matters not which they assume ) every single particle would have a sphere of void space around it hundred thousand million million times bigger than the dimensions of that particle . nay further , though the proportion already appear so immense ; yet every single particle would really be surrounded with a void sphere eight times as capacious as that newly mention'd ; its diameter being compounded of the diameter of the proper sphere , and the semi-diameters of the contiguous spheres of the neighbouring particles . from whence it appears , that every particle ( supposing them globular or not very oblong ) would be above nine million times their own length from any other particle . and moreover in the whole surface of this void sphere there can only twelve particles be evenly placed , as the hypothesis requires ; that is , at equal distances from the central one and from each other . so that if the matter of our system or of the universe was equally dispersed , like the supposed chaos ; the result and issue would be , not only that every atom would be many million times its own length distant from any other : but if any one should be moved mechanically ( without direction or attraction ) to the limit of that distance ; 't is above a hundred million millions odds to an unit , that it would not strike upon any other atom , but glide through an empty interval without any contact . ( . ) 't is true , that while i calculate these measures , i suppose all the particles of matter to be at absolute rest among themselves , and situated in an exact and mathematical evenness ; neither of which is likely to be allowed by our adversaries , who not admitting the former , but asserting the eternity of motion , will consequently deny the latter also : because in the very moment that motion is admitted in the chaos , such an exact evenness cannot possibly be preserved . but this i do , not to draw any argument against them from the universal rest or accurately equal diffusion of matter ; but only that i may better demonstrate the great rarity and tenuity of their imaginary chaos , and reduce it to computation . which computation will hold with exactness enough , though we allow the particles of the chaos to be variously moved , and to differ something in size and figure and situation . for if some particles should approach nearer each other than in the former proportion ; with respect to some other particles they would be as much remoter . so that notwithstanding a small diversity of their positions and distances , the whole aggregate of matter , as long as it retain'd the name and nature of chaos , would retain well-nigh an uniform tenuity of texture , and may be consider'd as an homogeneous fluid . as several portions of the same sort of water are reckoned to be of the same specifick gravity ; tho' it be naturally impossible that every particle and pore of it , consider'd geometrically , should have equal sizes and dimensions . we have now represented the true scheme and condition of the chaos ; how all the particles would be disunited ; and what vast intervals of empty space would lie between each . to form a system therefore , 't is necessary that these squander'd atoms should convene and unite into great and compact masses , like the bodies of the earth and planets . without such a coalition the diffused chaos must have continued and reign'd to all eternity . but how could particles so widely dispersed combine into that closeness of texture ? our adversaries can have only these two ways of accounting for it . first , by the common motion of matter , proceeding from external impulse and conflict ( without attraction ) by which every body moves uniformly in a direct line according to the determination of the impelling force . for , they may say , the atoms of the chaos being variously moved according to this catholick law , must needs knock and interfere ; by which means some that have convenient figures for mutual coherence might chance to stick together , and others might join to those , and so by degrees such huge masses might be formed , as afterwards became suns and planets : or there might arise some vertiginous motions or whirlpools in the matter of the chaos ; whereby the atoms might be thrust and crowded to the middle of those whirlpools , and there constipate one another into great solid globes , such as now appear in the world. or secondly by mutual gravitation or attraction . for they may assert , that matter hath inherently and essentially such an internal energy , whereby it incessantly tends to unite it self to all other matter : so that several particles , placed in a void space , at any distance whatsoever would without any external impulse spontaneously convene and unite together . and thus the atoms of the chaos , though never so widely diffused , might by this innate property of attraction soon assemble themselves into great sphaerical masses , and constitute systems like the present heaven and earth . this is all that can be proposed by atheists , as an efficient cause of the world. for as to the epicurean theory , of atoms descending down an infinite space by an inherent principle of gravitation , which tends not toward other matter , but toward a vacuum or nothing ; and verging from the perpendicular * no body knows why , nor when , nor where ; 't is such miserable absurd stuff , sorepugnant to it self , and so contrary to the known phaenomena of nature , though it contented supine unthinking atheists for a thousand years together ; that we will not now honour it with a special refutation . but what it hath common with the other explications , we will fully confute together with them in these three propositions . ( . ) that by common motion ( without attraction ) the dissever'd particles of the chaos could never make the world ; could never convene into such great compact masses , as the planets now are ; nor either acquire or continue such motions , as the planets now have . ( . ) that such a mutual gravitation or spontaneous attraction can neither be inherent and essential to matter ; nor ever supervene to it , unless impress'd and infused into it by a divine power . ( . ) that though we should allow such attraction to be natural and essential to all matter ; yet the atoms of a chaos could never so convene by it , as to form the present system : or if they could form it , it could neither acquire such motions , nor continue permanent in this state , without the power and providence of a divine being . i. and first , that by common motion the matter of chaos could never convene into such masses , as the planets now are . any man , that considers the spacious void intervals of the chaos , how immense they are in proportion to the bulk of the atoms , will hardly induce himself to believe , that particles so widely disseminated could ever throng and crowd one another into a close and compact texture . he will rather conclude , that those few that should happen to clash , might rebound after the collision ; or if they cohered , yet by the next conflict with other atoms might be separated again , and so on in an eternal vicissitude of fast and loose , without ever consociating into the huge condense bodies of planets ; some of whose particles upon this supposition must have travell'd many millions of leagues through the gloomy regions of chaos , to place themselves where they now arebut then how rarely would there be any clashing at all ; how very rarely in comparison to the number of atoms ? the whole multitude of them generally speaking , might freely move and rove for ever with very little occurring or interfering . let us conceive two of the nearest particles according to our former calculation ; or rather let us try the same proportions in another example , that will come easier to the imagination . let us suppose two ships , fitted with durable timber and rigging , but without pilot or mariners , to be placed in the vast atlantick or the pacifique ocean , as far asunder as may be . how many thousand years might expire , before those solitary vessels should happen to strike one against the other ? but let us imagine the space yet more ample , even the whole face of the earth to be cover'd with sea , and the two ships to be placed in the opposite poles : might not they now move long enough without any danger of clashing ? and yet i find , that the two nearest atoms in our ev●●ly diffused chaos have ten thousand times less p●●portion to the two void circular planes around them , than our two ships would have to the whole surface of the deluge . let us assume then another deluge ten thousand times larger than noah's . is it not now utterly incredible , that our two vessels , placed there antipodes to each other , should ever happen to concur ? and yet let me add , that the ships would move in one and the same surface ; and consequently must needs encounter , when they either advance towards one another in direct lines , or meet in the intersection of cross ones ; but the atoms may not only fly side-ways , but over likewise and under each other : which makes it many million times more improbable , that they should interfere than the ships , even in the last and unlikeliest instance . but they may say , though the odds indeed be unspeakable that the atoms do not convene in any set number of trials , yet in an infinite succession of them may not such a combination possibly happen ? but let them consider , that the improbability of casual hits is never diminished by repetition of trials ; they are as unlikely to fall out at the thousandth as at the first . so that in a matter of mere chance , when there is so many millions odds against any assignable experiment ; 't is in vain to expect it should ever succeed , even in endless duration . but though we should concede it to be simply possible , that the matter of chaos might convene into great masses , like planets : yet it 's absolutely impossible , that those masses should acquire such revolutions about the sun. let us suppose any one of those masses to be the present earth . now the annual revolution of the earth must proceed ( in this hypothesis ) either from the summ and result of the several motions of all the particles that formed the earth , or from a new impulse from some external matter , after it was formed . the former is apparently absurd , because the particles that form'd the round earth must needs convene from all points and quarters toward the middle , and would generally tend toward its center ; which would make the whole compound to rest in a poise : or at least that overplus of motion , which the particles of one hemisphere could have above the other , would be very small and inconsiderable ; too feeble and languid to propell so vast and ponderous a body with that prodigious velocity . and secondly , 't is impossible , that any external matter should impell that compound mass , after it was formed . 't is manifest , that nothing else could impell it , unless the aethereal matter be supposed to be carried about the sun like a vortex or whirlpool , as a vehicle to convey it and the rest of the planets . but this is refuted from what we have shewn above , that those spaces of the aether may be reckon'd a mere void , the whole quantity of their matter scarce amounting to the weight of a grain . 't is refuted also from matter of fact in the motion of comets ; which , as often as they are visible to us , are in the region of our planets ; and there are observed to move , some in quite contrary courses to theirs , and some in cross and oblique ones , in planes inclined to the plane of the ecliptick in all kinds of angles : which firmly evinces , that the regions of the aether are empty and free , and neither resist nor assist the revolutions of planets . but moreover there could not possibly arise in the chaos any vortices or whirlpools at all ; either to form the globes of the planets , or to revolve them when formed . 't is acknowledged by all , that inanimate unactive matter moves always in a streight line , nor ever reflects in an angle , nor bends in a circle ( which is a continual reflexion ) unless either by some external impulse , that may divert it from the direct motion , or by an intrinseck principle of gravity or attraction that may make it describe a curve line about the attracting body . but this latter cause is not now supposed : and the former could never beget whirlpools in a chaos of so great a laxity and thinness . for 't is matter of certain experience and universally allowed , that all bodies moved circularly have a perpetual endeavour to recede from the center , and every moment would fly out in right lines , if they were not violently restrain'd and kept in by contiguous matter . but there is no such restraint in the supposed chaos , no want of empty room there ; no possibility of effecting one single revolution in way of a vortex , which necessarily requires ( if attraction be not supposed ) either an absolute fulness of matter , or a pretty close constipation and mutual contact of its particles . and for the same reason 't is evident , that the planets could not continue their revolutions about the sun ; though they could possibly acquire them . for to drive and carry the planets in such orbs as they now describe , that aethereal matter must be compact and dense , as dense as the very planets themselves : otherwise they would certainly fly out in spiral lines to the very circumference of the vortex . but we have often inculcated , that the wide tracts of the aether may be reputed as a mere extended void . so that there is nothing ( in this hypothesis ) that can retain and bind the planets in their orbs for one single moment ; but they would immediately desert them and the neighbourhood of the sun , and vanish away in tangents to their several circles into the abyss of mundane space . ii. secondly we affirn , that mutual gravitation or spontaneous attraction cannot possibly be innate and essential to matter . by attraction we do not here understand what is improperly , though vulgarly , called so , in the operations of drawing , sucking , pumping , &c. which is really pulsion and trusion ; and belongs to that common motion , which we have already shewn to be insufficient for the formation of a world. but we now mean ( as we have explain'd it before ) such a power and quality , whereby all parcels of matter would mutually attract or mutually tend and press to all others ; so that , for instance , two distant atoms in vacuo would spontaneously convene together without the impulse of external bodies . now fiirst we say , if our atheists suppose this power to be inherent and essential to matter ; they overthrow their own hypothesis : there could never be a chaos at all upon these terms , but the present form of our system must have continued from all eternity ; against their own supposition , and what we have proved in our last . for if they affirm , that there might be a chaos notwithstanding innate gravity ; then let them assign any period though never so remote , when the diffused matter might convene . they must confess , that before that assigned period matter had existed eternally , inseparably endued with this principle of attraction ; and yet had never attracted nor convened before , in that infinite duration : which is so monstrous an absurdity , as even they will blush to be charged with . but some perhaps may imagin , that a former system might be dissolved and reduced to a chaos , from which the present system might have its original , as that former had from another , and so on ; new systems having grown out of old ones in infinite vicissitudes from all past eternity . but we say , that in the supposition of innate gravity no system at all could be dissolved . for how is it possible , that the matter of solid masses like earth and planets and stars should fly up from their centers against its inherent principle of mutual attraction , and diffuse it self in a chaos ? this is absurder than the other : that only supposed innate gravity not to be exerted ; this makes it to be defeated , and to act contrary to its own nature . so that upon all accounts this essential power of gravitation or attraction is irreconcilable wirh the atheist's own doctrine of a chaos . and secondly 't is repugnant to common sense and reason . 't is utterly unconceivable , that inanimate brute matter , without the mediation of some immaterial being , should operate upon and affect other matter without mutual contact ; that distant bodies should act upon each other through a vacuum without the intervention of something else by and through which the action may be conveyed from one to the other . we will not obscure and perplex with multitude of words , what is so clear and evident by its own light , and must needs be allowed by all , that have competent use of thinking , and are initiated into , i do not say the mysteries , but the plainest principles of philosophy . now mutual gravitation or attraction , in our present acception of the words , is the same thing with this ; 't is an operation or virtue or influence of distant bodies upon each other through an empty interval , without any effluvia or exhalations or other corporeal medium to convey and transmit it . this power therefore cannot be innate and essential to matter . and if it be not essential ; it is consequently most manifest , since it doth not depend upon motion or rest or figure or position of parts , which are all the ways that matter can diversify it self , that it could never supervene to it , unless impress'd and infus'd into it by an immaterial and divine power . we have proved , that a power of mutual gravitation , without contact or impulse , can in no-wise be attributed to mere matter : or if it could ; we shall presently shew , that it would be wholly unable to form the world out of chaos . what then if it be made appear , that there is really such a power of gravity , which cannot be ascribed to mere matter , perpetually acting in the constitution of the present system ? this would be a new and invincible argument for the being of god : being a direct and positive proof , that an immaterial living mind doth inform and actuate the dead matter , and support the frame of the world. i will lay before you some certain phaenomena of nature ; and leave it to your consideration from what principle they can proceed . 't is demonstrated , that the sun , moon and all the planets do reciprocally gravitate one toward another : that the gravitating power of each of them is exactly proportional to their matter , and arises from the several gravitations or attractions of all the individual particles that compose the whole mass : that all matter near the surface of the earth , ( and so in all the planets ) doth not only gravitate downwards , but upwards also and side-ways and toward all imaginable points ; though the tendency downward be praedominant and alone discernible , because of the greatness and nearness of the attracting body , the earth : that every particle of the whole system doth attract and is attracted by all the rest , all operating upon all : that this universal attraction or gravitation is an incessant , regular and uniform action by certain and establish'd laws according to quantity of matter and longitude of distance : that it cannot be destroyd nor impaired nor augmented by any thing , neither by motion or rest , nor situation nor posture , nor alteration of form , nor diversity of medium : that it is not a magnetical power , nor the effect of a vortical motion ; those common attempts toward the explication of gravity : these things , i say , are fully demonstrated , as matters of fact , by that very ingenious author , whom we cited before . now how is it possible that these things should be effected by any material and mechanical agent ? we have evinced , that mere matter cannot operate upon matter without mutual contact . it remains then , that these phaenomena are produced either by the intervention of air or aether or other such medium , that communicates the impulse from one body to another ; or by effluvia and spirits that are emitted from the one , and pervene to the other . we can conceive no other way of performing them mechanically . but what impulse or agitation can be propagated through the aether from one particle entombed and wedged in the very center of the earth to another in the center of saturn ? yet even those two particles do reciprocally affect each other with the same force and vigour , as they would do at the same distance in any other situation imaginable . and because the impulse from this particle is not directed to that only ; but to all the rest in the universe , to all quarters and regions , at once invariably and incessantly : to do this mechanically , the same physical point of matter must move all manner of ways equally and constantly in the same instant and moment ; which is flatly impossible . but if this particle cannot propagate such motion ; much less can it send out effluvia to all points without intermission or variation ; such multitudes of effluvia as to lay hold on every atom in the universe without missing of one . nay every single particle of the very effluvia ( since they also attract and gravitate ) must in this supposition emit other secondary effluvia all the world over ; and those others still emit more , and so in infinitum . now if these things be repugnant to humane reason ; we have great reason to affirm , that universal gravitation , a thing certainly existent in nature , is above all mechanism and material causes , and proceeds from a higher principle , a divine energy and impression . iii. thirdly we affirm ; that , though we shouldallow , that reciprocal attraction is essential to matter ; yet the atoms of a chaos could never so convene by it , as to form the present system ; or if they could form it , yet it could neither acquire these revolutions , nor subsist in the present condition , without the conservation and providence of a divine being . ( . ) for first , if the matter of the universe , and consequently the space through which it 's diffused , be supposed to be finite ( and i think it might be demonstrated to be so ; but that we have already exceeded the just measures of a sermon ) then , since every single particle hath an innate gravitation toward all others , proportionated by matter and distance : it evidently appears , that the outward atoms of the chaos would necessarily tend inwards and descend from all quarters toward the middle of the whole space ; for in respect to every atom there would lie through the middle the greatest quantity of matter and the most vigorous attraction : and those atoms would there form and constitute one huge sphaerical mass ; which would be the only body in the universe . it is plain therefore , that upon this supposition the matter of the chaos could never compose such divided and different masses , as the stars and planets of the present world. but allowing our adversaries , that the planets might be composed : yet however they could not possibly acquire such revolutions in circular orbs , or ( which is all one to our present purpose ) in ellipses very little eccentric . for let them assign any place where the planets were formed . was it nearer to the sun , than the present distances are ? but that is notoriously absurd : for then they must have ascended from the place of their formation , against the essential property of mutual attraction . or were each formed in the same orbs , in which they now move ? but then they must have moved from the point of rest , in an horizontal line without any inclination or descent . now there is no natural cause , neither innate gravity nor impulse of external matter , that could beget such a motion . for gravity alone must have carried them downwards to the vicinity of the sun. and that the ambient aether is too liquid and empty , to impell them horizontally with that prodigious celerity , we have sufficiently proved before . or were they made in some higher regions of the heavens ; and from thence descended by their essential gravity , till they all arrived at their respective orbs ; each with its present degree of velocity , acquired by the fall ? but then why did they not continue their descent , till they were contiguous to the sun ; whither both mutual attraction and impetus carried them ? what natural agent could turn them aside , could impell them so strongly with a transverse side-blow against that tremendous weight and rapidity , when whole planets were a falling ? but if we should suppose , that by some cross attraction or other they might acquire an obliquity of descent , so as to miss the body of the sun , and to fall on one side of it : then indeed the force of their fall would carry them quite beyond it ; and so they might fetch a compass about it , and then return and ascend by the same steps and degrees of motion and velocity , with which they descended before . such an eccentric motion as this , much after the manner that comets revolve about the sun , they might possibly acquire by their innate principle of gravity : but circular revolutions in concentric orbs about the sun or other central body could in no-wise be attain'd without the power of the divine arm. for the case of the planetary motions is this . let us conceive all the planets to be formed or constituted with their centers in their several orbs ; and at once to be impress'd on them this gravitating energy toward all other matter , and a transverse impulse of a just quantity in each , projecting them directly in tangents to those orbs. the compound motion , which arises from this gravitation and projection together , describes the present revolutions of the primary planets about the sun , and of the secondary about those : the gravity prohibiting , that they cannot recede from the centers of their motions ; and the transverse impulse with-holding , that they cannot approach to them . now although gravity could be innate ( which we have prov'd that it cannot be ) yet certainly this projected , this transverse and violent motion can only be ascribed to the right hand of the most high god , creator of heaven and earth . but finally , if we should grant them , that these circular revolutions could be naturally attained ▪ or , if they will , that this very individual world in its present posture and motion was actually formed out of chaos by mechanical causes : yet it requires a divine power and providence to have preserved it so long in the present state and condition . for what are the causes , that preserve the system of our sun and his planets ; so that the planets continue to move in the same orbs , neither receding from the sun , nor approaching nearer to him ? we have shewn , that a transverse impulse , impress'd upon the planets , retains them in their several orbs , that they are not drawn down toward the sun. and again , their gravitating powers so incline them towards the sun , that they are not carried upwards beyond their due distance from him . these two great agents , a transverse impulse , and gravity , are the secondary causes , under god , that maintain the system of sun and planets . gravity we understand to be a constant energy or faculty , perpetually acting by certain measures and naturally inviolable laws ; we say , a faculty and power : for we cannot conceive that the act of gravitation of this present moment can propagate it self or produce that of the next . but the transverse impulse we conceive to have been one single act. for by reason of the inactivity of matter and its inability to change its present state either of moving or resting , that transverse motion would from one single impulse continue for ever equal and uniform , unless changed by the resistance of occurring bodies or by a gravitating power . so that the planets , since they move horizontally ( whereby gravity doth not alter their swiftness ) and through the liquid and unresisting spaces of the heavens ( where either no bodies at all or inconsiderable ones do occur ) may preserve the same velocity , which the first impulse imprest upon them , not only for five or six thousand years , but many millions of millions . it appears then , that if there was but one vast sun in the universe , and all the rest were planets , revolving around him in concentric orbs , at convenient distances : such a system , as that , would very long endure ; could it but naturally have a principle of mutual attraction , and be once actually put into circular motions . but the frame of the present world hath a quite different structure : here 's an innumerable multitude of fixt stars or suns ; all which being made up of the same common matter , must be supposed to be equally endued with a power of gravitation . for if all have not such a power , what is it that could make that difference between bodies of the same sort ? nothing surely but a deity , could have so arbitrarily indued our sun and planets with a power of gravity not essential to matter ; while all the fixt stars , that are so many suns , have nothing of that power . if the fixt stars then are supposed to have no power of gravitation , 't is a plain proof of a divine being . and 't is as plain a proof of a divine being ; if they have the power of gravitation . for since they are neither revolved about a common center , nor have any transverse impulse , what is there else to restrain them from approaching toward each other , as their gravitating power incites them ? what natural cause can overcome nature it self ? what is it that holds and keeps them in fixed stations and intervals against an incessant and inherent tendency to desert them ? nothing could hinder , but that the outward stars with their systems of planets must necessarily have descended toward the middlemost system of the universe , whither all would be the most strongly attracted from all parts of a finite space . it is evident therefore that the present frame of sun and fixt stars could not possibly subsist without the providence of that almighty deity , who spake the word and they were made , who commanded and they were created ; who hath made them fast for ever and ever , and hath given them a law , which shall not be broken . ( . ) and secondly in the supposition of an infinite chaos , 't is hard indeed to determin , what would follow in this imaginary case from an innate principle of gravity . but to hasten to a conclusion , we will grant for the present , that the diffused matter might convene into an infinite number of great masses at great distances from one another , like the stars and planets of this visible part of the world. but then it is impossible , that the planets should naturally attain these circular revolutions , either by principle of gravitation , or by impulse of ambient bodies . it is plain , here is no difference as to this ; whether the world be infinite or finite : so that the same arguments that we have used before , may be equally urged in this supposition . and though we should concede , that these revolutions might be acquired , and that all were settled and constituted in the present state and posture of things ; yet , we say , the continuance of this frame and order , for so long a duration as the known ages of the world , must necessarily infer the existence of god. for though the universe was infinite , the now fixt stars could not be fixed , but would naturally convene together , and confound system with system : because , all mutually attracting , every one would move whither it was most powerfully drawn . this , they may say , is indubitable in the case of a finite world , where some systems must needs be outmost , and therefore be drawn toward the middle : but when infinite systems succeed one another through an infinite space , and none is either inward or outward ; may not all the systems be situated in an accurate poise ; and , because equally attracted on all sides , remain fixed and unmoved ? but to this we reply ; that unless the very mathematical center of gravity of every system be placed and fixed in the very mathematical center of the attractive power of all the rest ; they cannot be evenly attracted on all sides , but must preponderate some way or other . now he that considers , what a mathematical center is , and that quantity is infinitely divisible ; will never be persuaded , that such an universal equilibrium arising from the coincidence of infinite centers can naturally be acquired or maintained . if they say ; that upon the supposition of infinite matter , every system would be infinitely , and therefore equally attracted on all sides ; and consequently would rest in an exact equilibrium , be the center of its gravity in what position soever : this will overthrow their very hypothesis . for at this rate in an infinite chaos nothing at all could be formed ; no particles could convene by mutual attraction ; because every one there must have infinite matter around it , and therefore must rest for ever being evenly balanced between infinite attractions . even the planets upon this principle must gravitate no more toward the sun , than any other way : so that they would not revolve in curve lines , but fly away in direct tangents , till they struck against other planets or stars in some remote regions of the infinite space . an equal attraction on all sides of all matter is just equal to no attraction at all : and by this means all the motion in the universe must proceed from external impulse alone ; which we have proved before to be an incompetent cause for the formation of a world. and now , o thou almighty and eternal creator , having considered the heavens the work of thy fingers , the moon and the stars which thou hast ordained , with all the company of heaven we laud and magnify thy glorious name , evermore praising thee and saying ; holy , holy , holy , lord god of hosts , heaven and earth are full of thy glory : glory be to thee , o lord most high. a confutation of atheism from the origin and frame of the world. the third and last part . the eighth sermon preached december . . acts xiv . , &c. that ye should turn from these vanities unto the living god , who made heaven and earth and the sea , and all things that are therein : who in times past suffer'd all nations to walk in their own ways . nevertheless , he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . having abundantly proved in our last exercise , that the frame of the present world could neither be made nor preserved without the power of god ; we shall now consider the structure and motions of our own system , if any characters of divine wisdom and goodness may be discoverable by us . and even at the first and general view it very evidently appears to us ( which is our fourth and last proposition , ) that the order and beauty of the systematical parts of the world , the discernible ends and final causes of them , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or meliority above what was necessary to be , do evince by a reflex argument , that it could not be produced by mechanism or chance , but by an intelligent and benign agent , that by his excellent wisdom made the heavens . but before we engage in this disquisition , we must offer one necessary caution ; that we need not nor do not confine and determin the purposes of god in creating all mundane bodies , merely to humane ends and uses . not that we believe it laborious and painfull to omnipotence to create a world out of nothing ; or more laborious to create a great world , than a small one : so as we might think it disagreeable to the majesty and tranquillity of the divine nature to take so much pains for our sakes . nor do we count it any absurdity , that such a vast and immense universe should be made for the sole use of such mean and unworthy creatures as the children of men. for if we consider the dignity of an intelligent being , and put that in the scales against brute inanimate matter ; we may affirm , without over-valuing humane nature , that the soul of one vertuous and religious man is of greater worth and excellency than the sun and his planets and all the stars in the world. if therefore it could appear , that all the mundane bodies are some way conducible to the service of man ; if all were as beneficial to us , as the polar stars were formerly for navigation : as the moon is for the flowing and ebbing of tides , by which an inestimable advantage accrues to the world ; for her officious courtesie in long winter nights , especiaally to the more northern nations , who in a continual night it may be of a whole month are so pretty well accommodated by the light of the moon reflected from frozen snow , that they do not much envy their antipodes a month's presence of the sun : if all the heavenly bodies were thus serviceable to us , we should not be backward to assign their usefulness to mankind , as the sole end of their creation . but we dare not undertake to shew , what advantage is brought to us by those innumerable stars in the galaxy and other parts of the firmament , not discernible by naked eyes , and yet each many thousand times bigger than the whole body of the earth : if you say , they beget in us a great idea and veneration of the mighty author and governour of such stupendous bodies , and excite and elevate our minds to his adoration and praise ; you say very truly and well . but would it not raise in us a higher apprehension of the infinite majesty and boundless beneficence of god , to suppose that those remote and vast bodies were formed , not merely upon our account to be peept at through an optick glass , but for different ends and nobler purposes ? and yet who will deny , but that there are great multitudes of lucid stars even beyond the reach of the best telescopes ; and that every visible star may have opake planets revolve about them , which we cannot discover ? now if they were not created for our sakes ; it is certain and evident , that they were not made for their own . for matter hath no life nor perception , is not conscious of its own existence , nor capable of happiness , nor gives the sacrifice of praise and worship to the author of its being . it remains therefore , that all bodies were formed for the sake of intelligent minds : and as the earth was principally designed for the being and service and contemplation of men ; why may not all other planets be created for the like uses , each for their own inhabitants which have life and understanding ? if any man will indulge himself in this speculation , he need not quarrel with revealed religion upon such an account . the holy scriptures do not forbid him to suppose as great a multitude of systems and as much inhabited , as he pleases . 't is true ; there is no mention in moses's narrative of the creation , of any people in other planets . but it plainly appears , that the sacred historian doth only treat of the origins of terrestrial animals : he hath given us no account of god's creating the angels ; and yet the same author , in the ensuing parts of the pentateuch , makes not unfrequent mention of the angels of god. neither need we be sollicitous about the condition of those planetary people , nor raise frivolous disputes , how far they may participate in the miseries of adam's fall , or in the benefits of christ's incarnation . as if , because they are supposed to be rational , they must needs be concluded to be men ? for what is man ? not a reasonable animal merely , for that is not an adequate and distinguishing definition ; but a rational mind of such particular faculties , united to an organical body of such a certain structure and form , in such peculiar laws of connexion between the operations and affections of the mind and the motions of the body . now god almighty by the inexhausted fecundity of his creative power may have made innumerable orders and classes of rational minds ; some in their natural perfections higher than humane souls , others inferior . but a mind of superior or meaner capacities than humane would constitute a different species , though united to a humane body in the same laws of connexion : and a mind of humane capacities would make another species , if united to a different body in different laws of connexion . for this sympathetical union of a rational soul with matter , so as to produce a vital communication between them , is an arbitrary institution of the divine wisdom : there is no reason nor foundation in the separate natures of either substance , why any motion in the body should produce any sensation at all in the soul ; or why this motion should produce that particular sensation , rather than any other . god therefore may have join'd immaterial souls , even of the same class and capacities in their separate state , to other kinds of bodies and in other laws of union ; and from those different laws of union there will arise quite different affections and natures and species of the compound beings . so that we ought not upon any account to conclude , that if there be rational inhabitants in the moon or mars or any unknown planets of other systems , they must therefore have humane nature , or be involved in the circumstances of our world. and thus much was necessary to be here inculcated ( which will obviate and preclude the most considerable objections of our adversaries ) that we do not determine the final causes and usefulness of the systematical parts of the world , merely as they have respect to the exigencies or conveniencies of humane life . let us now turn our thoughts and imaginations to the frame of our system , if there we may trace any visible footsteps of divine wisdom and beneficence . but we are all liable to many mistakes by the prejudices of childhood and youth , which few of us ever correct by a serious scrutiny in our riper years , and a contemplation of the phaenomena of nature in their causes and beginnings . what we have always seen to be done in one constant and uniform manner ; we are apt to imagin there was but that one way of doing it , and it could not be otherwise . this is a great error and impediment in a disquisition of this nature : to remedy which , we ought to consider every thing as not yet in being ; and then diligently examin , if it must needs have been at all , or what other ways it might have been as possibly as the present ; and if we find a greater good and utility in the present constitution , than would have accrued either from the total privation of it , or from other frames and structures that might as possibly have been as it : we may then reasonably conclude , that the present constitution proceeded , neither from the necessity of material causes , nor the blind shuffles of an imaginary chance , but from an intelligent and good being , that formed it that particular way out of choice and design . and especially if this usefulness be conspicuous not in one or a few instances only , but in a long train and series of things , this will give us a firm and infallible assurance , that we have not pass'd a wrong judgment . i. let us proceed therefore by this excellent rule in the contemplation of our system . 't is evident that all the planets receive heat and light from the body of the sun. our own earth in particular would be barren and desolate , a dead dark lump of clay , without the benign influence of the solar rayes ; which without question is true of all the other planets . it is good therefore , that there should be a sun , to warm and cherish the seeds of plants , and excite them to vegetation ; to impart an uninterrupted light to all parts of his system for the subsistence of animals . but how came the sun to be luminous ? not from the necessity of natural causes , or the constitution of the heavens . all the planets might have moved about him in the same orbs and the same degrees of velocity as now ; and yet the sun might have been an opake and cold body like them. for as the six primary planets revolve about him , so the secondary ones are moved about them , the moon about the earth , the satellites about iupiter , and others about saturn ; the one as regularly as the other , in the same sesquialteral proportion of the times of their periodical revolutions to the semidiameters of their orbs. so that , though we suppose the present existence and conservation of the system , yet the sun might have been a body without light or heat , of the same kind with the earth and iupiter and saturn . but then what horrid darkness and desolation must have reign'd in the world ? it had been unfit for the divine purposes in creating vegetable and sensitive and rational creatures . it was therefore the contrivance and choice of a wise and good being ; that the central sun should be a lucid body , to communicate warmth and light and life to the planets around him . ii. we have shewed in our last , that the concentric revolutions of the planets about the sun proceed from a compound motion ; a gravitation toward the sun , which is a constant energy infused into matter by the author of all things , and a projected transverse impulfe in tangents to their several orbs , that was impress'd at first by the divine arm , and will carry them around till the end of the world. but now admitting that gravity may be essential to matter ; and that a transverse impulse might be acquired too by natural causes , yet to make all the planets move about the sun in circular orbs ; there must be given to each a determinate impulse , these present particular degrees of velocity which they now have , in proportion to their distances from the sun and to the quantity of the solar matter . for had the velocities of the several planets been greater or less than they are now , at the same distances from the sun ; or had their distances from the sun , or the quantity of the sun's matter and consequently his attractive power been greater or less than they are now , with the same velocities : they would not have revolved in concentric circles as they do , but have moved in hyperbola's or parabola's or in ellipses very eccentric . the same may be said of the velocities of the secondary planets with respect to their distances from the centers of their orbs , and to the quantities of the matter of those central bodies . now that all these distances and motions and quantities of matter should be so accurately and harmoniously adjusted in this great variety of our system , is above the fortuitous hits of blind material causes , and must certainly flow from that eternal fountain of wisdom , the creator of heaven and earth , who always acts geometrically , by just and adequate numbers and weights and measures . and let us examin it further by our critical rule : are the present revolutions in circular orbs more beneficial , than the other would be ? if the planets had moved in those lines above named ; sometimes they would have approached to the sun as near as the orb of mercury , and sometimes have exorbitated beyond the distance of saturn : and some have quite left the sun without ever returning . now the very constitution of a planet would be corrupted and destroyed by such a change of the interval between it and the sun : no living thing could have endured such unspeakable excesses of heat and cold : all the animals of our earth must inevitably have perished , or rather never have been . so that as sure as it is good , very good , that humane nature should exist ; so certain it is that the circular revolutions of the earth ( and planets ) rather than those other motions which might as possibly have been , do declare not only the power of god , but his wisdom and goodness . iii. it is manifest by our last discourse , that the aethereal spaces are perfectly fluid ; they neither assist nor retard , neither guide nor divert the revolutions of the planets ; which rowl through those regions as free and unresisted , as if they moved in a vacuum . so that any of them might as possibly have moved in opposite courses to the present , and in planes crossing the plane of the ecliptick in any kind of angles . now if the system had been fortuitously formed by the convening matter of a chaos ; how is it conceivable , that all the planets both primary and secondary , should revolve the same way from the west to the east , and that in the same plane too without any considerable variation ? no natural and necessary cause could so determin their motions ; and 't is millions of millions odds to an unit in such a cast of a chance . such an apt and regular harmony , such an admirable order and beauty must deservedly be ascribed to divine art and conduct . especially if we consider , that the smallest planets are situated nearest the sun and each other ; whereas iupiter and saturn , that are vastly greater than the rest and have many satellites about them , are wisely removed to the extreme regions of the system , and placed at an immense distance one from the other . for even now at this wide interval they are observed in their conjunctions to disturb one anothers motions a little by their gravitating powers : but if such vast masses of matter had been situated much nearer to the sun or to each other ( as they might as easily have been , for any mechanical or fortuitous agent ) they must necessarily have caused a considerable disturbance and disorder in the whole system . iv. but let us consider the particular situation of our earth and its distance from the sun. it is now placed so conveniently , that plants thrive and flourish in it , and animals live : this is matter of fact , and beyond all dispute . but how came it to pass at the beginning , that the earth moved in its present orb ? we have shown before , that if gravity and a projected motion be fitly proportion'd , any planet would freely revolve at any assignable distance within the space of the whole system . was it mere chance then , or divine counsel and choice , that constituted the earth in its present situation ? to know this ; we will enquire , if this particular distance from the sun be better for our earth and its creatures , than a greater or less would have been . we may be mathematically certain , that the heat of the sun is according to the density of the sun beams , and is reciprocally proportional to the square of the distance from the body of the sun. now by this calculation , suppose the earth should be removed and placed nearer to the sun , and revolve for instance in the orbit of mercury ; there the whole ocean would even boil with extremity of heat , and be all exhaled into vapors ; all plants and animals would be scorched and consumed in that fiery furnace . but suppose the earth should be carried to the great distance of saturn ; there the whole globe would be one frigid zone , the deepest seas under the very equator would be frozen to the bottom ; there would be no life , no germination ; nor any thing that comes now under our knowledge or senses . it was much better therefore , that the earth should move where it does , than in a much greater or less interval from the body of the sun. and if you place it at any other distance , either less or more than saturn or mercury ; you will still alter it for the worse proportionally to the change. it was situated therefore where it is , by the wisdom of some voluntary agent ; and not by the blind motions of fortune or fate . if any one shall think with himself , how then can any animal at all live in mercury and saturn in such intense degrees of heat and cold ? let him only consider , that the matter of each planet may have a different density and texture and form , which will dispose and qualifie it to be acted on by greater or less degrees of heat according to their several situations ; and that the laws of vegetation and life and sustenance and propagation are the arbitrary pleasure of god , and may vary in all planets according to the divine appointment and the exigencies of things , in manners incomprehensible to our imaginations . 't is enough for our purpose to discern the tokens of wisdom in the placing of our earth ; if its present constitution would be spoil'd and destroy'd , if we could not wear flesh and blood , if we could not have humane nature at those different distances . v. we have all learnt from the doctrine of the sphere , that the earth revolves with a double motion . for while it is carried around the sun in the orbis magnus once a year , it perpetually wheels about its own axis once in a day and a night : so that in hours space it hath turn'd all the parts of the equinoctial to the rayes of the sun. now the uses of this vertiginous motion are very conspicuous ; for this is it that gives day and night successively over the face of the whole earth , and makes it habitable all around : without this diurnal rotation one ▪ hemisphere would lie dead and torpid in perpetual darkness and frost , and the best part of the other would be burnt up and depopulated by so permanent a heat . it is better therefore , that the earth should often move about its own center , and make these usefull vicissitudes of night and day , than expose always the same side to the action of the sun. but how came it to be so moved ? not from any necessity of the laws of motion or the system of the heavens . it might annually have compassed the sun , and yet have always turn'd the same hemisphere towards it . this is matter of fact and experiment in the motion of the moon ; which is carried about the earth , in the very same manner as the earth about the sun , and yet always shews the same face to us. she indeed , notwithstanding this , turns all her globe to the sun by moving in her menstrual orb , and enjoys night and day alternately , one day of hers being equal to about days and nights of ours . but should the earth move in the same manner about the sun , as the mood does about the earth ; one half of it could never see the day , but must eternally be condemned to solitude and darkness . that the earth therefore frequently revolves about its own center , is another eminent token of the divine wisdom and goodness . vi. but let us compare the mutual proportion of these diurnal and annual revolutions ; for they are distinct from one another , and have a different degree of velocity . the earth rowls once about its axis in a natural day : in which time all the parts of the equator move something more than of the earths diameters ; which makes about in the space of a year . but within the same space of a year the center of the earth is carried above times as far once round the orbis magnus , whose wideness we now assume to be terrestrial diameters . so that the annual motion is more than times swifter than the diurnal rotation , though we measure the latter from the equator , where the celerity is the greatest . but it must needs be acknowledged , since the earth revolves not upon a material and rugged , but a geometrical plane , that the proportions of the diurnal and annual motions may be varied in innumerable degrees ; any of which might have happen'd as probably as the present . what was it then that prescribed this particular celerity to each motion , this proportion and temperament between them both ? let us examin it by our former rule : if there be any meliority in the present constitution ; if any considerable change would be for the worse . we will suppose then , that the annual motion is accelerated doubly ; so that a periodical revolution would be performed in months . such a change would be pernicious ; not only because the earth could not move in a circular orb , which we have consider'd before ; but because the seasons being then twice as short as they are now , the cold winter would overtake us , before our corn and fruits could possibly be ripe . but shall this motion be as much retarded , and the seasons lengthen'd in the same proportion ? this too would be as fatal as the other : for in most countries the earth would be so parched and effete by the drought of the summer , that it would afford still but one harvest , as it doth at the present : which then would not be a sufficient store for the consumption of a year , that would be twice as long , as now . but let us suppose , that the diurnal rotation is either considerably swifter or slower . and first let it be retarded ; so as to make ( for example ) but circuits in a year : then every day and night would be as long as thirty are now , not so fitly proportion'd neither to the common affairs of life , nor to the exigencies of sleep and sustenance in a constitution of flesh and blood. but let it then be accelerated ; and wheel a thousand times about its center , while the center describes one circle about the sun : then an equinoctial day would consist but of four hours , which would be an inconvenient change to the inhabitants of the earth ; such hasty nights as those would give very unwelcome interruptions to our labours and journeys and other transactions of the world. it is better therefore , that the diurnal and annual motions should be so proportion'd as they are . let it therefore be ascribed to the transcendent wisdom and benignity of that god , who hath made all things very good , and loveth all things that he hath made . vii . but let us consider , not the quantity and proportion only , but the mode also of this diurnal motion . you must conceive an imaginary plane , which passing through the centers of the sun and the earth extends it self on all sides as far as the firmament : this plane is called the ecliptick ; and in this the center of the earth is perpetually carried without any deviation . but then the axis of the earth , about which its diurnal rotation is made , is not erect to this plane of the ecliptick , but inclines toward it from the perpendiculum in an angle of degrees and a half . now why is the axis of the earth in this particular posture , rather than any other ? did it happen by chance , or proceed from design ? to determin this question , let us see , as we have done before , if this be more beneficial to us , than any other constitution . we all know from the very elements of astronomy , that this inclined position of the axis , which keeps always the same direction and a constant parallelism to it self , is the sole cause of these gratefull and needfull vicissitudes of the four seasons of the year , and the variation in length of days . if we take away the inclination ; it would absolutely undo these northern nations ; the sun would never come nearer us , than he doth now on the tenth of march or the twelfth of september . but would we rather part with the parallelism ? let us suppose then that the axis of the earth keeps always the same inclination toward the body of the sun : this indeed would cause a variety of days and nights and seasons on the earth ; but then every particular country would have always the same diversity of day and night , and the same constitution of season , without any alteration : some would always have long nights and short days , others again perpetually long days and short nights : one climate would be scorched and swelter'd with everlasting dog-days ; while an eternal december blasted another . this surely is not quite so good as the present order of seasons . but shall the axis rather observe no constant inclination to any thing , but vary and waver at uncertain times and places ? this would be a happy constitution indeed . there could be no health , no life nor subsistence in such an irregular system ; by those surprizing nods of the pole we might be tossed backward or forward in a moment from ianuary to iune , nay possibly from the ianuary of greenland to the iune of abessinia . it is better therefore upon all accounts that the axis should be continued in its present posture and direction : so that this also is a signal character of divine wisdom and goodness . but because several have imagin'd , that this skue posture of the axis is a most unfortunate and pernicious thing ; that if the poles had been erect to the plane of the ecliptic , all mankind would have enjoyed a very paradise upon earth ; a perpetual spring , an eternal calm and serenity , and the longaevity of methuselah without pains or diseases ; we are obliged to consider it a little further . and first as to the universal and perpetual spring , 't is a mere poetical fancy , and ( bating the equality of days and nights which is a thing of small value ) as to the other properties of a spring , it is naturally impossible , being repugnant to the very form of the globe . for to those people that dwell under or near the aequator , this spring would be a most pestilent and insupportable summer ; and as for those countries that are nearer the poles , in which number are our own and the most considerable nations of the world , a perpetual spring will not do their business ; they must have longer days , a nearer approach of the sun , and a less obliquity of his rayes ; they must have a summer and a harvest-time too to ripen their grain and fruits and vines , or else they must bid an eternal adieu to the very best of their sustenance . it is plain , that the center of the earth must move all along in the orbis magnus ; whether we suppose a perpetual aequinox , or an oblique position of the axis . so that the whole globe would continue in the same distance from the sun , and receive the same quantity of heat from him in a year or any assignable time , in either hypothesis . though the axis then had been perpendicular ; yet take the whole year about , and the earth would have had the same measure of heat , that it has now . so that here lies the question ; whether is more beneficial , that the inhabitants of the earth should have the yearly quantity of heat distributed equally every day , or so disposed as it is , a greater share of it in summer and in winter a less ? it must needs be allowed , that the temperate zones have no heat to spare in summer ; 't is very well if it be sufficient for the maturation of fruits . now this being granted ; 't is as certain and manifest , that an even distribution of the yearly heat would never have brought those fruits to maturity , as this is a known and familiar experiment , that such a quantity of fewel all kindled at once will cause water to boil , which being lighted gradually and successively will never be able to do it . it is clear therefore , that in the constitution of a perpetual aequinox the best part of the globe would be desolate and useless : and as to that little that could be inhabited , there is no reason to expect , that it would constantly enjoy that admired calm and serenity . if the assertion were true ; yet some perhaps may think , that such a felicity , as would make navigation impossible , is not much to be envied . but it 's altogether precarious , and has no necessary foundation neither upon reason nor experience . for the winds and rains and other affections of the atmosphere do not solely depend ( as that assertion supposeth ) upon the course of the sun ; but partly and perhaps most frequently upon steams and exhalations from subterraneous heat , upon the positions of the moon , the situations of seas or mountains or lakes or woods , and many other unknown or uncertain causes . so that , though the course of the sun should be invariable , and never swerve from the equator ; yet the temperament of the air would be mutable nevertheless , according to the absence or presence or various mixture of the other causes . the ancient philosophers for many ages together unanimously taught , that the torrid zone was not habitable . the reasons that they went upon were very specious and probable ; till the experience of these latter ages evinced them to be erroneous . they argued from coelestial causes only , the constant vicinity of the sun and the directness of his rayes ; never suspecting , that the body of the earth had so great an efficiency in the changes of the air ; and that then could be the coldest and rainiest season , the winter of the year , when the sun was the nearest of all , and steer'd directly over mens heads . which is warning sufficient to deterr any man from expecting such eternal serenity and halcyon-days from so incompetent and partial a cause , as the constant course of the sun in the aequinoctial circle . what general condition and temperament of air would follow upon that supposition we cannot possibly define ; for 't is not caused by certain and regular motions , nor subject to mathematical calculations . but if we may make a conjecture from the present constitution ; we shall hardly wish for a perpetual ▪ aequinox to save the charges of weather glasses : for 't is very well known , that the months of march and september , the two aequinoxes of our year , are the most windy and tempestuous , the most unsettled and unequable of seasons in most countries of the world. now if this notion of an uniform calm and serenity be false or precarious ; then even the last supposed advantage , the constant health and longaevity of men must be given up also , as a groundless conceit : for this ( according to the assertors themselves ) doth solely , as an effect of nature , depend upon the other . nay further , though we should allow them their perpetual calm and aequability of heat ; they will never be able to prove , that therefore men would be so vivacious as they would have us believe . nay perhaps the contrary may be inferr'd , if we may argue from present experience : for the inhabitants of the torrid zone , who suffer the least and shortest recesses of the sun , and are within one step and degree of a perpetual aequinox , are not only shorter lived ( generally speaking ) than other nations nearer the poles ; but inferior to them in strength and stature and courage , and in all the capacities of the mind . it appears therefore , that the gradual vicissitudes of heat and cold are so far from shortning the thread of man's life , or impairing his intellectual faculties ; that very probably they both prolong the one in some measure , and exalt and advance the other . so that still we do profess to adore the divine wisdom and goodness for this variety of seasons , for seed-time and harvest , and cold and heat , and summer and winter . viii . come we now to consider the atmosphere , and the exterior frame and face of the globe ; if we may find any tracks and footsteps of wisdom in the constitution of them. i need not now inform you , that the air is a thin fluid body , endued with elasticity or springiness , and capable of condensation and rarefaction ; and should it be much more expanded or condensed , than it naturally is , no animals could live and breath : it is probable also , that the vapours could not be duly raised and supported in it ; which at once would deprive the earth of all its ornament and glory , of all its living inhabitants and vegetables too . but 't is certainly known and demonstrated , that the condensation and expansion of any portion of the air , is always proportional to the weight and pressure incumbent upon it : so that if the atmosphere had been either much greater or less than it is , as it might easily have been , it would have had in its lowest region on the surface of the earth a much greater density or tenuity of texture ; and consequently have been unserviceable for vegetation and life . it must needs therefore be an intelligent being that could so justly adapt it to those excellent purposes . 't is concluded by astronomers , that the atmosphere of the moon hath no clouds nor rains , but a perpetual and uniform serenity : because nothing discoverable in the lunar surface is ever covered and absconded from us by the interposition of any clouds or mists , but such as rise from our own globe . now if the atmosphere of our earth had been of such a constitution ; there could nothing , that now grows or breaths in it , have been formed or preserved ; humane nature must have been quite obliterated out of the works of creation . if our air had not been a springy elastical body , no animal could have exercised the very function of respiration : and yet the ends and uses of respiration are not served by that springiness , but by some other unknown and singular quality . for the air , that in exhausted receivers of air-pumps is exhaled from minerals and flesh and fruits and liquors , is as true and genuine as to elasticity and density or rarefaction , as that we respire in : and yet this factitious air is so far from being fit to be breathed in , that it kills animals in a moment , even sooner than the very absence of all air , than a vacuum it self . all which do inferr the most admirable providence of the author of nature ; who foreknew the necessity of rains and dews to the present structure of plants , and the uses of respiration to animals ; and therefore created those correspondent properties in the atmosphere of the earth . ix . in the next place let us consider the ample provision of waters , those inexhausted treasures of the ocean : and though some have grudged the great share that it takes of the surface of the earth , yet we shall propose this too , as a conspicuous mark and character of the wisdom of god. for that we may not now say , that the vast atlantick ocean is really greater riches and of more worth to the world , than if it was changed into a fifth continent ; and that the dry land is as yet much too big for its inhabitants ; and that before they shall want room by increasing and multiplying , there may be new heavens and a new earth : we dare venture to affirm , that these copious stores of waters are no more than necessary for the present constitution of our globe . for is not the whole substance of all vegetables mere modified water ? and consequently of all animals too ; all which either feed upon vegetables or prey upon one another ? is not an immense quantity of it continually exhaled by the sun , to fill the atmosphere with vapors and clouds , and feed the plants of the earth with the balm of dews and the fatness of showrs ? it seems incredible at first hearing , that all the blood in our bodies should circulate in a trice , in a very few minutes : but i believe it would be more surprizing , if we knew the short and swift periods of the great circulation of water , that vital blood of the earth , which composeth and nourisheth all things . if we could but compute that prodigious mass of it , that is daily thrown into the channel of the sea from all the rivers of the world : we should then know and admire how much is perpetually evaporated and cast again upon the continents to supply those innumerable streams . and indeed hence we may discover , not only the use and necessity , but the cause too of the vastness of the ocean . i never yet heard of any nation , that complained they had too broad or too deep or too many rivers , or wished they were either smaller or fewer : they understand better than so , how to value and esteem those inestimable gifts of nature . now supposing that the multitude and largeness of rivers ought to continue as great as now ; we can easily prove , that the extent of the ocean could be no less than it is . for it 's evident and necessary , ( if we follow the most fair and probable hypothesis , that the origin of fountains is from vapors and rain ) that the receptacle of waters , into which the mouths of all those rivers must empty themselves , ought to have so spacious a surface , that as much water may be continually brushed off by the winds and exhaled by the sun , as ( besides what falls again in showers upon its own surface ) is brought into it by all the rivers . now the surface of the ocean is just so wide and no wider : for if more was evaporated than returns into it again , the sea would become less ; if less was evaporated , it would grow bigger . so that , because since the memory of all ages it hath continu'd at a stand without considerable variation , and if it hath gain'd ground upon one country , hath lost as much in another ; it must consequently be exactly proportioned to the present constitution of rivers . how rash therefore and vain are those busie projectors in speculation , that imagin they could recover to the world many new and noble countries , in the most happy and temporate climates , without any damage to the old ones , could this same mass of the ocean be lodged and circumscribed in a much deeper channel and and within narrower shores ! for by how much they would diminish the present extent of the sea , so much they would impair the fertility and fountains and rivers of the earth : because the quantity of vapors , that must be exhaled to supply all these , would be lessened proportionally to the bounds of the ocean ; for the vapors are not to be measured from the bulk of the water , but from the space of the surface . so that this also doth inferr the superlative wisdom and goodness of god , that he hath treasured up the waters in so deep and spacious a storehouse , the place that he hath founded and appointed for them . x. but some men are out of love with the features and mean of our earth ; they do not like this rugged and irregular surface , these precipices and valleys and the gaping channel of the ocean . this with them is deformity , and rather carries the face of a ruin or a rude and indigested lump of atoms that casually convened so , than a work of divine artifice . they would have the vast body of a planet to be as elegant and round as a factitious globe represents it ; to be every where smooth and equable , and as plain as the elysian fields . let us examin , what weighty reasons they have to disparage the present constitution of nature in so injurious a manner . why , if we suppose the ocean to be dry , and that we look down upon the empty channel from some higher region of the air , how horrid and ghastly and unnatural would it look ? now admitting this supposition ; let us suppose too that the soil of this dry channel were covered with grass and trees in manner of the continent , and then see what would follow . if a man could be carried asleep and placed in the very middle of this dry ocean ; it must be allowed , that he could not distinguish it from the inhabited earth . for if the bottom should be unequal with shelves and rocks and precipices and gulfs ; these being now apparel'd with a vesture of plants , would only resemble the mountains and valleys that he was accustomed to before . but very probably he would wake in a large and smooth plain : for though the bottom of the sea were gradually inclin'd and sloping from the shore to the middle : yet the additional acclivity , above what a level would seem to have , would be imperceptible in so short a prospect as he could take of it . so that to make this man sensible what a deep cavity he was placed in ; he must be carried so high in the air , till he could see at one view the whole breadth of the channel , and so compare the depression of the middle with the elevation of the banks . but then a very small skill in mathematicks is enough to instruct us , that before he could arrive to that distance from the earth , all the inequality of surface would be lost to his view : the wide ocean would appear to him like an even and uniform plane ( uniform as to its level , though not as to light and shade ) though every rock of the sea was as high as the pico of teneriff . but though we should grant , that the dry gulf of the ocean would appear vastly hollow and horrible from the top of a high cloud : yet what a way of reasoning is this from the freaks of imagination , and impossible suppositions ? is the sea ever likely to be evaporated by the sun , or to be emptied with buckets ? why then must we fancy this impossible dryness ; and then upon that fictitious account calumniate nature , as deformed and ruinous and unworthy of a divine author ? is there then any physical deformity in the fabrick of a humane body ; because our imagination can strip it of its muscles and skin , and shew us the scragged and knotty backbone , the gaping and ghastly jaws , and all the sceleton underneath ? we have shewed before , that the sea could not be much narrower than it is , without a great loss to the world : and must we now have an ocean of mere flats and shallows , to the utter ruin of navigation ; for fear our heads should turn giddy at the imagination of gaping abysses and unfathomable gulfs ? but however , they may say , the sea-shores at least might have been even and uniform , not crooked and broken as they are into innumerable angles and creeks and inlets and bays , without beauty or order , which carry the marks more of chance and confusion , than of the production of a wise creator . and would not this be a fine bargain indeed ? to part with all our commodious ports and harbours , which the greater the in-let is , are so much the better , for the imaginary pleasure of an open and streight shore without any retreat or shelter from the winds ; which would make the sea of no use at all as to navigation and commerce . but what apology can we make for the horrid deformity of rocks and crags , of naked and broken cliffs , of long ridges of barren mountains , in the convenientest latitudes for habitation and fertility , could but those rude heaps of rubbish and ruins be removed out of the way ? we have one general and sufficient answer for all seeming defects or disorders in the constitution of land or sea ; that we do not contend to have the earth pass for a paradise , or to make a very heaven of our globe , we reckon it only as the land of our peregrination , and aspire after a better , and a coelestial country . 't is enough , if it be so framed and constituted , that by a carefull contemplation of it we have great reason to acknowledge and adore the divine wisdom and benignity of its author . but to wave this general reply ; let the objectors consider , that these supposed irregularities must necessarily come to pass from the establish'd laws of mechanism and the ordinary course of nature . for supposing the existence of sea and mountains ; if the banks of that sea must never be jagged and torn by the impetuous assaults or the silent underminings of waves ; if violent rains and tempests must not wash down the earth and gravel from the tops of some of those mountains , and expose their naked ribbs to the face of the sun ; if the seeds of subterraneous minerals must not ferment , and sometimes cause earthquakes and furious eruptions of volcano's , and tumble down broken rocks , and lay them in confusion : then either all things must have been over-ruled ▪ ruled miraculously by the immediate interposition of god without any mechanical affections or settled laws of nature , or else the body of the earth must have been as fixed as gold , or as hard as adamant , and wholly unfit for humane habitation . so that if it was good in the sight of god , that the present plants and animals , and humane souls united to flesh and blood should be upon this earth under a settled constitution of nature : these supposed inconveniences , as they were foreseen and permitted by the author of that nature , as necessary consequences of such a constitution ; so they cannot inferr the least imperfection in his wisdom and goodness . and to murmure at them is as unreasonable , as to complain that he hath made us men and not angels , that he hath placed us upon this planet , and not upon some other , in this or another system , which may be thought better than ours . let them also consider , that this objected deformity is in our imaginations only , and not really in things themselves . there is no universal reason ( i mean such as is not confined to humane fancy , but will reach through the whole intellectual universe ) that a figure by us called regular , which hath equal sides and angles , is absolutely more beautifull than any irregular one . all pulchritude is relative ; and all bodies are truly and physically beautifull under all possible shapes and proportions ; that are good in their kind , that are fit for their proper uses and ends of their natures . we ought not then to believe , that the banks of the ocean are really deformed , because they have not the form of a regular bulwark ; nor that the mountains are out of shape , because they are not exact pyramids or cones ; nor that the stars are unskilfully placed , because they are not all situated at uniform distances . these are not natural irregularities , but with respect to our fancies only ; nor are they incommodious to the true uses of life and the designs of man's being on the earth . and let them further consider , that these ranges of barren mountains , by condensing the vapors , and producing rains and fountains and rivers , give the very plains and valleys themselves that fertility they boast of : that those hills and mountains supply us and the stock of nature with a great variety of excellent plants . if there were no inequalities in the surface of the earth , nor in the seasons of the year ; we should lose a considerable share of the vegetable kingdom : for all plants will not grow in an uniform level and the same temper of soil , nor with the same degree of heat . nay let them lastly consider , that to those hills and mountains we are obliged for all our metals , and with them for all the conveniencies and comforts of life . to deprive us of metals is to make us mere savages ; to change our corn or rice for the old arcadian diet , our houses and cities for dens and caves , and our cloathing for skins of beasts : 't is to bereave us of all arts and sciences , of history and letters , nay of revealed religion too that inestimable favour of heaven : for without the benefit of letters , the whole gospel would be a mere tradition and old cabbala , without certainty , without authority . who would part with these solid and substantial blessings for the little fantastical pleasantness of a smooth uniform convexity and rotundity of a globe ? and yet the misfortune of it is , that the pleasant view of their imaginary globe , as well as the deformed spectacle of our true one , is founded upon impossible suppositions . for that equal convexity could never be seen and enjoyed by any man living . the inhabitants of such an earth could have only the short prospect of a little circular plane about three miles around them ; tho' neither woods nor hedges nor artificial banks should intercept it : which little too would appear to have an acclivity on all sides from the spectators ; so that every man would have the displeasure of fancying himself the lowest , and that he always dwelt and moved in a bottom . nay , considering that in such a constitution of the earth they could have no means nor instruments of mathematical knowledge ; there is great reason to believe , that the period of the final dissolution might overtake them , ere they would have known or had any suspicion that they walked upon a round ball. must we therefore , to make this convexity of the earth discernible to the eye , suppose a man to be lifted up a great height in the air , that he may have a very spacious horizon under one view ? but then again , because of the distance , the convexity and gibbousness would vanish away ; he would only see below him a great circular flat , as level to his thinking as the face of the moon . are there then such ravishing charms in a dull unvaried flat , to make a sufficient compensation for the chief things of the ancient mountains , and for the precious things of the lasting hills ? nay we appeal to the sentence of mankind ; if a land of hills and valleys has not more pleasure too and beauty than an uniform flat ? which flat if ever it may be said to be very delightfull , is then only , when 't is viewed from the top of a hill. what were the tempe of thessaly , so celebrated in ancient story for their unparallelled pleasantness , but a vale divided with a river and terminated with hills ? are not all the descriptions of poets embellish'd with such ideas , when they would represent any places of superlative delight , any blissfull seats of the muses or the nymphs , any sacred habitations of gods or goddesses ? they will never admit that a wide flat can be pleasant , no not in the very elysian fields * ; but those too must be diversified with depressed valleys and swelling ascents . they cannot imagin † even paradise to be a place of pleasure , nor heaven it self to be ‖ heaven without them . let this therefore be another argument of the divine wisdom and goodness , that the surface of the earth is not uniformly convex ( as many think it would naturally have been , if mechanically formed by a chaos ) but distinguished with mountains and valleys , and furrowed from pole to pole with the deep channel of the sea ; and that because of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is better that it should be so . give me leave to make one short inference from what has been said , which shall finish this present discourse , and with it our task for the year . we have clearly discovered many final causes and characters of wisdom and contrivance in the frame of the inanimate world ; as well as in the organical fabrick of the bodies of animals . now from hence ariseth a new and invincible argument , that the present frame of the world hath not existed from all eternity . for such an usefulness of things or a fitness of means to ends , as neither proceeds from the necessity of their beings , nor can happen to them by chance , doth necessarily inferr that there was an intelligent being , which was the author and contriver of that usefulness . we have formerly demonstrated , that the body of a man , which consists of an incomprehensible variety of parts , all admirably fitted for their peculiar functions and the conservation of the whole , could no more be formed fortuitously ; than the aeneis of virgil , or any other long poem with good sense and just measures , could be composed by the casual combinations of letters . now to pursue this comparison ; as it is utterly impossible to be believed , that such a poem may have been eternal , transcribed from copy to copy without any first author and original : so it is equally incredible and impossible , that the fabrick of humane bodies , which hath such excellent and divine artifice , and , if i may so say , such good sense and true syntax and harmonious measures in its constitution , should be propagated and transcribed from father to son without a first parent and creator of it . an eternal usefulness of things , an eternal good sense , cannot possibly be conceived without an eternal wisdom and understanding . but that can be no other than that eternal and omnipotent god ; that by wisdom hath founded the earth , and by understanding hath established the heavens : to whom be all honour and glory and praise and adoration from henceforth and for evermore . amen . finis . the contents . sermon i. the folly of atheism , and ( what is now called ) deism ; even with respect to the present life . psalm xiv . v. . the fool hath said in his heart , there is no god ; they are corrupt , they have done abominable works , there is none that doth good . pag. sermon ii. matter and motion cannot think : or , a confutation of atheism from the faculties of he soul. acts xvii . . that they should seek the lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we live , and move , and have our being . p. sermons iii , iv , v. a confutation of atheism from the structure and origin of humane bodies . acts xvii . . that they should seek the lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we live , and move , and have our being . p. , , sermons vi , vii , viii . a confutation of atheism from the origin and frame of the world. acts xiv . , &c. that ye should turn from these vanities unto the living god , who made heaven and earth and the sea , and all things that are therein : who in times past suffer'd all nations to walk in their own ways . nevertheless , he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . p. , , advertisement . there are now in the press , five dissertations about phalaris's epistles , aesop's fables , &c. with an answer to the objections of the honourable charles boyle , esquire . notes, typically marginal, from the original text notes for div a -e dan. . . posidon apud ciceron . plutarch . &c. mr. de : cartes . psal. . . joh. . . tim . . matt. . . joh. . . heb. . . pet. . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , max. tyr. diss. . tim. . . jam. . . cor. . . v . 〈◊〉 〈◊〉 psalm . 〈◊〉 . . phil. . . cor. . . num. . . mar. . . eph. . . prov. . . tit. . . mark. . . prov. . . rom. . . tim. . . joh. . . tim. . . rom. . , . phil. . . matt. . . heb. . . heb. ▪ . cic. plutarch , &c. * vide pocockii notas ad portam mosis , p. , &c. plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. p. , . ed. ruald . mar. . ▪ phil. . . lib. . * mecaenas apud senec . ep. . debilem facito ▪ manu ; debilem pede , coxa : &c rom. . . julianus apud cyrillum , p. . matt. . . ver . . plato de legib. lib. . p. . ed. steph. luke . . * hobbes de cive , leviathan . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , laert. de sanctitate & de pietate adversus deos. cic. de laert. p. , , . voyage du sieur de champlain . p. . & . plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lucret . &c. plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cicero , athenaeus , ae●ian , &c. josephus de bello iudaico , l. . ● . . * si sibi ipse consentiat , & non interdum naturae bonitate vincatur . cic. de offic. . . acts . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † arriani epictet . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . seneca ep. . est aliquid qu● sapiens antecedat deum : ille naturae beneficio , non suo sapiens est . v. . v. . lucianus in philopat . philostrat . de vita apol. l. . c. . pausan . in eliacis . v. . * lucret. . ipsa suis pollens opibus ▪ nihil i●●●ga no●●●● . tertul. apolog. cap. . quis enim philosophum sacrificare compellit ? quinimmo & deos vestros palam destruunt , & superstitiones vestras commentariis quoque accusant . v. . * isocrates . in paneg. demosth. in epitaph . cic or. pro flacco . euripides . &c. diog. laert . in praef. thucyd. lib. . herodot . &c. v. , . plutarch . de aud. poet . & contra colot . laert. in vita epicuri . v. . v. , . act. . . v. . v. . arati phoen. v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hom. il. w. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. aesch. eumen. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soph. electra , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . acts . . luke . . john . . v. . v. . seneca ep. . plutarch de contrad stoic . * vide zenobium & suidam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & scholiastem eurip . hecubae v. . epicurus apud laert. lucret. l. . cicero de fin. l. . acad . l. . lucret l. . cic de fato & l. . de nat. deorum plutarch , &c. psal. . . plautus . virgil. livius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eph. . . rom. . . lucret. l . vide observations upon the bills of mortality . so diodorus siculus , lib. . c . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. vitruvius , lib. . c. . lucret . lib. . ut babylonica chaldaeam doctrina , &c. apuleius de deo socratis : seu illa ( luua ) proprio & perpeti fulgore , ut chaldaei arbitrantur , parte luminis compos , parte altera cas●a fulgeris . maimonides more nevochim de zabiis & chaldais . plato in cratylo . diodorus , lib. c. . eusebius demonst. evangel . lib. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concil . laod. can. conc. . in trullo . can . cod just. lib. . tit . . cod. theodos. l. . tit . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. . tit . . job . . plutarch . de plac. phi. lib. . c. . & sympos . l. . c . censorinus de die natali cap. . plutarch . de plac. phil. . . censorin . ibidem . censorinus . ibid. lucret. lib. . diodorus siculus , lib. . c. . k. . . archimedes de insiden●ibus humido , lib. . stevin des elements hydrostatiques . cartesius de formatione faetûs . swammerdam histor. insect . p. . see the former sermon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nicander . redi de generatione insectorum malpighius de gallis , swammerdam de gen . insect . lewenhoeck epistol . act . continuat . epistol . p. . helmont imago ferment . &c. p. . edit . serm ▪ . plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato x. de legibus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emped . psal. . . lucret. lib. . multaque tum tellus etiam portenta creare , &c. lucret . . lucret. lib. . nil ideo quoniam natum est in corpore , ut uti possemus : sed quod natum est , id procreat usum . plinius & strabo . lucret. . dictis dabit ipsa fidem res forsitan , & graviter terrarum motibus orbis omnia conquassari in parvo tempore cernes . palaeph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de incredibilibus . cicero de natura deorum , . . lucret. . hinc ubi quaeque loci regio opportuna dabatur crescebant uteri , &c. & ibidem . inde loci mortalia saecla creavit , multa modis multis varia ratione coorta . 〈◊〉 arithmet . cap. de progressione . lucret. . verum , ut opinor , habet novitatem summa , recensque natura est mundi , neque pridem exordia cepit . cesalpin . berigard . gen. . . lucret. . isai. . . chap. . v. . psal. . . jer. . . psal. . . . . . lucret. . praeterea coeli rationes ordine certo , et varia annorum cernebant tempora verti : & lib. . nam bene qui didicere deos securum agere aevum , si tamen interea mirantur , &c. cic. de nat. deor. lib. . quis hunc hominem dixerit , qui cum tam cert●s coeli motus , tam ratos astrorum ordines , &c. plutarch . de plac . phil . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver. . lucret. lib. . ver. . ver . luke . . matt. . . mark . . vanini dial . p. . chrys. ad locum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is volo , acts . . iohn . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is possum . vid. budaei comm. l gr. see john ch . . and matt. . . luk. . mark . matt. . . . . luke . . luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c. . v. . cicero pro flacco . adsunt athenienses , unde humanitas , doctrina , religio , fruges , jura , leges ortae atque in omnes terras distributae putantur . isoc . paneg. diod. sic. . see john . . and cor. . . wer. . eunapius , cap. . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. ad loc . ephorus apud strab. lib. . steph voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . . acts . ver. . ver. . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athenaeus , . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver. . * mortales sumus similes vobis homines . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if i die , a common expression in gr. writers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hom. see acts . . . . . . gal. . . acts . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . horat. nec siquid miri faciat natura , deos id tristes ex alto coeli demittere tecto . serm. iii. horat. car. . . by the first proposition . by the third proposition . serm ii. serm. vii . lucret. lib. . serm. v. p. , . serm. v. p. , . mr. boyle's physicom . exp. of air hydrostat . paradoxes . lucret. lib. . newton philos natur . princ. math. lib. . prop. . mr. boyle of air and porosity of bodies . mr. boyle ibid. newton philos. nat. principia . math. p. . * diod. sicul. lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apoll. rhodius lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * lucret. nec regione loci certa , nec tempore certo . serm. v. p. . newton ibidem p. . vide serm. vi. & ser. viii . newton philosophiae naturalis princ. math. lib. iii. psal. . psal. . newton phil. natur . princip . math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plat. gen. . newton ibidem , p. . tacquet de circulorum volutionibus . gen. . see mr. boyle of the air. mr. boyle's second continuation of physicomechanical exp. about the air. lucret. et mare , quod late terrarum distinet oras . psal. . nequaquam nobis divinitus esse creatam naturam rerum , tanta stat praedita culpa . principio quantum coeli regit impetus ingens , inde avidam partem montes sylvaeque ferarum possedere , tenent rupes vastaeque paludes , et mare , quod late terrarum distinit oras . lucret. lib. . heb. . gen. . deut. . . vide aelian . var. hist. lib. iii. * virg aen . at pater anchises penitus convalle virenti . & ibid. hoc superate jugum . & ib. et tumulum coepit . † flours worthy of paradise , which not nice art in beds and curious knots , but nature boon pour'd forth profuse on hill and dale and plain . paradise lost , lib. . ‖ for earth hath this variety from heaven of pleasure situate in hill and dale . ibid. lib. . serm. v. prov. . the kingdom of god among men a tract of the sound state of religion, or that christianity which is described in the holy scriptures and of the things that make for the security and increase thereof in the world, designing its more ample diffusion among the professed christians of all sorts and its surer propagation to future ages : with the point of church-unity and schism discuss'd / by john corbet. corbet, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the kingdom of god among men a tract of the sound state of religion, or that christianity which is described in the holy scriptures and of the things that make for the security and increase thereof in the world, designing its more ample diffusion among the professed christians of all sorts and its surer propagation to future ages : with the point of church-unity and schism discuss'd / by john corbet. corbet, john, - . [ ], , [ ], p. printed for thomas parkhurst, london : . note written in manuscript on the verso of t.p., colophon, and preliminaries to the point of church-unity and schism discuss'd. 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be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church history -- th century. christianity -- early works to . dissenters, religious. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the kingdom of god among men ; a tract of the sound state of religion , or that christianity which is described in the holy scriptures ; and of the things that make for the security and increase thereof in the world ; designing its more ample diffusion among professed christians of all sorts , and its surer propagation to future ages . with the point of church-unity and schism discuss'd . by john corbet . london , printed for thomas parkhurst , at the bible and three crowns at the lower end of cheapside . . the preface . a disquisition concerning religion and the state ecclesiastical , wherein several parties are vehemently carried divers ways , whether right or wrong , according to their different interests or apprehensions , is apt to stir up jealousie , and to meet with prejudice in a high degree , and therefore had need be managed as advisedly as sincerely . it is humbly craved , that the present management thereof may find a favourable reception so far as it hath in it self the evidence of its own sincerity and sobriety . this treatise is not framed for a present occasion or any temporary design ; but insists upon those things that concern the church universally and perpetually . it aims at the advancement of meer christianity , and with respect to the common concernments thereof , it leaves the things that are more appropriate to the several parties and persuasions , to stand or fall . it ingageth not in the controversies of these times , touching forms of church government , but in any form such depravations or deficiencies are blamed , as hinder the power , purity , unity , stability , or amplitude of religion . nothing prejudicial to government , to the rights of superiors , and civil pre-eminences , or to decency , unity , and order in the church , is here suggested . sedition and faction are evicted to be a contradiction to this interest , which can hold its own only in those ways that make for the common good , both of rulers and subjects . our design carries no other danger than the more ample diffusion of true christianity , and the power of godliness among men of all degrees , and the surer propagation thereof to future ages . here be some things that are the vitals of christian religion , and cannot be removed ; and here be other things of conscientious or prudent consideration , and let these so far pass , as they are found clear and cogent . i had rather be charged with any defect or weakness than with uncharitableness , and therefore am ready to renounce every line , and every expression in this book , that cannot stand with true christian charity in the utmost extent thereof . let it not be taken amiss , that to obviate suspicion or prejudice i declare my self in the things here following . i am one aged in the ministery , and by reason of age and experience am not eager for any party , but mellowed with charity towards real christians of all parties . i have vehemently desired the union of the more moderate dissenters , with the established order by reasonable accomodation , as for others that remain dissatisfied about such union , yet believe and live as christians , i do as earnestly desire an indulgence for them within such limits as may stand with publick peace and safety . though i am cast into the state of nonconformity , yet i am willing to exercise the ministery under the present ecclesiastical government , if i were made capable thereof by the relaxation of some injunctions . my principle is for a closing with things that are good and laudable in any established government , and for a bearing with things that are tolerable . and the wisdom of the governours of the church will direct them to turn away from such principles , orders or practices , as tend to the ruine or the great indangering of any ecclesiastical polity that retains them , whilest the apostolick doctrine ( as it is now established in the church of england ) is maintained . the contents . chap. i. the nature of christianity and the character of true christians . chap. ii. of things pertaining to the sound state of christian religion , viz. holy doctrine . chap. iii. the ordering of divine worship sutable to the gospel dispensation . chap. iv. the due dispensation of gods word , or publick preaching . chap. v. the due performance of publick prayer . chap. vi. the right administration of ecclesiastical discipline . chap. vii . religious family-government . chap. viii . private mutual exhortations , pious discourse and edifying conversation . chap. ix . the prevalence of true religion , or real godliness in the civil government of a nation . chap. x. christian unity and concord . chap. xi . a good frame of ecclesiastical polity . chap. xii . of the corrupt state of religion , and first externalness and formality . chap. xiii . the sectarian and fanatical degeneration . chap. xiv . of the way of preserving religion uncorrupt . chap. xv. the enmity of the world against real godliness , and the calumnies and reproaches cast upon it considered . chap. xvi . religions main strength next under the power of god lies in its own intrinsick excellency . chap. xvii . religion may be advanced by human prudence ; what ways and methods it cannot admit in order to its advancement . chap. xviii . the interest of true religion lies much in its venerable estimation among men . chap. xix . the most ample diffusion of the light of knowledge , is a sure means of promoting true religion . chap. xx. the advantage of human learning to the same end . chap. xxi . the general civility or common honesty of a nation , makes it more generally receptive of real christianity or godliness . chap. xxii . the increase of religion is promoted by being made as much as may be , passable among men . chap. xxiii . the observing of a due latitude in religion , makes for the security and increase thereof . chap. xxiv . the care and wisdom of the church , in preventing and curing the evil of fanatical and sectarian error . chap. xxv . the advancement of the sound state of religion by making it national , and the settled interest of a nation . chap. xxvi . of submission to things imposed by lawfull authority . chap. xxvii . the surest and safest ways of seeking reformations . chap. xxviii . considerations tending to a due inlargement and unity in church-communion . chap. xxix . whether the purity and power of religion be lessened by amplitude and comprehensiveness . chap. xxx . factious usurpations are destructive to religions interest . chap. xxxi . of leading and following , and of combinations . chap. xxxii . the wisdom of the higher powers in promoting the religionsness of their people . chap. xxxiii . the churches true interest to be pursued by ecclesiastical persons . the conclusion , a book intituled , the interest of england in matter of religion , in two parts , formerly published by the same author . pag. . lin . . read service , pag. . l. . read whereas , pag. . l. . read so , pag. . l. . read is , pag. . l. . read regardable , pag. . l. . read this , ib. l. . read apposite , pag. . l. . read is able to make , pag. . l. . read affect , pag. . l. . read for the , pag. . l. . read face of , pag. . l. . read exercises , pag. . l. . read religions , pag. . l. . read sacraments , pag. . l. . read condescention , pag. . l. . read orall , pag. . l. . read rites , pag. . l. . read abasing , ib. l. . read noting , pag. . l. . read transform it into , pag. . l. . read levities , pag. . l. . read exalt , pag. . l. . read effected , pag. . l. . read smatch , pag. . l. . read exercise , pag. . l. . read vainly , pag. . l. . dele love , pag. . l. . read concerns , pag. . l. . read enemies , ib. l. . read regulation , ib. l. . read and , pag. . l. . read be not , pag. . l. . read and are withall . a tract of the sound state of religion , &c. chap. i. the nature of christianity , and the character of true christians . the names and titles , by which real christians are in holy scripture distinguished from other men , are not mean and common , but high and excellent , as , a chosen generation , a royal priesthood , a holy nation , a peculiar people , the first-fruits of gods creatures , the houshold of god , children of light , children of wisdom , heirs of the heavenly kingdom , and the title of saints , was one of their ordinary appellations . doubtless the true difference between them and others lyes not in mere names , but in some peculiar excellencies of quality and condition thereby signified . and so much is abundantly set forth in the several expressions of christianity , as , the regeneration , the new creation , a transformation in the renewing of the mind , a participation of the divine nature , the life of god , conformity to the image of the son of god , and such like . thus from the scripture stile it is evident , that true christianity is of an other nature then that carnal , formal , and lifeless profession , with which multitudes confidently take up ; and that in its true professors there must needs be found something of a higher strain and nobler kind ; and which indeed makes them meet for that holy and blessed state to come , unto which it leads them . it is indeed an excellent name and nature , the regenerate state and divine life , which is begun in the new birth , wherein the soul retaining the same natural faculties , is changed from a carnal into a spiritual frame , by the sanctifying power of the holy ghost , and the word of truth . in this change the mind is illuminated unto an effectual acknowledgment of the truth which is after godliness , as containing the highest good , and appearing in such evidence as makes earthly things to be seen ( what they are indeed ) but as dross and dung in comparison thereof . the will is drawn by the force of the truth , acknowledged to an absolute conversion and adhesion to god , as the great and ultimate object of the souls love , desire , joy , reverence , observance , acquiescence , zeal , and intire devotion . in this absolute conversion to god , is included the renouncing of all self dependence , and of that perverse self-seeking , which follows the lapsed state , and an unlimited self resignation to god , which is the only true self-seeking and self-love . for god having made our felicity immutably coherent with his glory , but subordinate thereunto , a true convert turning from poor , empty , nothing , self to the infinite god , exchanges insufficiency , poverty , vanity and misery for immensity , almightiness , all-sufficiency and infinite fullness ; and so he loseth self , as it is a sorry thing and a wretched idol , and findeth the blessed god , and self-eternally blessed in him . and forasmuch as all have sinned and fallen away from god , and cannot be brought back to him , but in the hand of a redeemer and reconciler , our religion stands also in the sensible knowledg of sin , and of our deplorable state under the power and guilt thereof , with an humiliation sutable thereunto ; and in a lively faith towards our lord jesus , the eternal son of god made man in the fulness of time , who gave himself for us to redeem us from sin and death to a life of grace and glory . which faith is the worthy receiving of him in the full capacity of a redeemer , the intire and hearty acceptance of the grace of god in him , the souls resignation to him , to be conducted to god by him , and the securing of all that is hoped for in his hands , with an affiance in his all-sufficiency and fidelity . this faith worketh by love towards god and man. for through faith we love god , because he loved us first , and sent his son to be the propitiation for our sins . and through faith we resolve , that if god so loved us , then ought we also to love one another . and this love eminently contains in it all the virtues of moral honesty towards men , as truth , justice , mercy , peaceableness , kindness , faithfulness , humility , meekness , modesty , and towards inferiors moderation , equity , and condescention , and towards superiors reverence , and submission . christianity is a root of true goodness that brings forth its fruit in due season , in the first place the internal and immediate actings of faith , hope and love , which may be called radical duties , as lying next the root ; then the inseparable effects thereof , such as are holy meditation and prayer among the acts of devotion towards god ; and among the acts of charity towards men , justice , fidelity , mercy , which are called the weightier matters of the law. and further , it shoots forth into an universal regard of gods commandments in all particularities , not slighting the lowest or remotest duties , which indeed cannot be slighted without the contempt of that authority , which injoyned the greatest and most important . the spirit of christianity is a spirit of wisdom and prudence , that guides in a perfect way . it sets right the superior governing faculties , and holds the inferior under the command and government of the superior . it awakens reason to attend to the souls great concernments , to mind the danger of temptations , the madness of depraved affections , and the mischief and banefulness of all sin . it is no inconsiderate , licentious , presumptuous , dissolute spirit , but strict , circumspect and self suspitious , solid serious and universally conscientious . it is pure ; grave , sober , shunning every unseemly speech , all foolish and light behaviour , and much more that which hath a filthy savour , and smels rank of impurity and dishonesty . it watcheth the motions of the animal life and sensitive appetite , and curbs them , when they are extravigant , and renounceth whatsoever things tend to vitiate the soul , and work it below its spiritual happiness . it is a spirit of patience , and of true rational courage , and of resolved submission to the will of god. it is above wordly riches and poverty , and glory and ignominy , and fleshly pain and pleasure . but self-conceit , excessive self estimation , asperity towards others , and domineering cruelty over conscience , is no part of the above-mentioned and commended strictness and severity . for as it hates flattery and base compliance with others in prophaness or lukewarmness , so it is ever qualified with meekness , lowliness of mind , peaceableness , patience , that it may gain upon others and win them to its own advisedness , steddiness , purity and soberness . this new nature , while it is lodg'd in the earthly tabernacle , is clogg'd with many adverse things , especially the relicks of the old nature , which cause much vanity of thoughts , indisposedness of mind , motions to evil , and aversations from good , and somtimes more sensible disorders of affections , and eruptions of unruly passion , and aberrations in life and conversation . the same divine principal is in some christians more firm , lively and active than in others , yet it is habitually prevalent in them all ; and it resists and overcomes the contrary principle , even in the case of most beloved sins and strongest temptations , and perseveres in earnest and fearful indeavours of perfecting holiness in the fear of god. and whatsoever degree of sanctity is obtained , it ascribes wholly to the praise of gods grace in christ , and the power of his spirit . christianity being known what it is , it may easily be known what it is not , and so the false disguises of it may easily be detected . forasmuch as it looks far higher than the temporal interests of mankind in the settlings of this life ( though it doth not overlook them ) it cannot be thought to have done its work in making men meerly just-dealers , good neighbours and profitable members of the common-wealth , for such may be some of them that are without christ , without the hope of the gospel , and without god in the world . moreover , it cannot lie so low , as in a bare belief of the gospel , and an observance of its external institutes , accompanied with a civil conversation . as for such as rest in these things , what are they more in the eye of god , than the heathens that know him not ? and wherein do they differ from them , except in a dead faith , and outward form taken up by education , tradition , example , custom of the country , and other such like motives . nor doth it lie in unwritten doctrines , and ordinances of worship devised by men , nor yet in curiosities of opinion or accidental modes of worship , discipline , or church-government ; nor in ones being of this or that sector party , nor in meer orthodoxality , all which being rested in , are but the false coverings of hypocrites . it is not the lax and easie , low and large rule , by which libertines , and formalists , yea some pretended perfectionists do measure their own righteousness , who assert their perfectness by disannulling , or lessening the law of god. in a word , it is not any kind of morality or vertue whatsoever , which is not true holiness , or intire dedication to god ; and therefore much less is it , that loose and jolly religion of the sensual gang , who keep up a superficial devotion in some external forms , but give up themselves to real irreligion and profaneness , and bid defiance to a circumspect walking and serious course of godliness . and now it is too apparent , what multitudes of them , that prophess the faith of christ , are christians in name only and not indeed . their alienation from the life of god , and their enmity against it , and their conformity to the course of this world in the lusts thereof , doth testifie , that they have not received the grace of god in truth . but christians indeed according to the nature of christianity above expressed ( which is now in them though not in the highest , yet in a prevalent degree ) do make it their utmost end to know , love , honour and please god , to be conformable to him , and to have the fruition of him , in the perfection of which conformity and fruition , they place the perfection of their blessedness . in the sence of their native bondage under the guilt and power of sin , they come to the mediator jesus christ , and rest upon him , by the satisfaction and merit of his obedience and suffering , to reconcile and sanctifie them to god , and accordingly they give up themselves to him , as their absolute teacher and ruler & all-sufficient saviour . having received not the spirit of the world , but that which is of god , they are crucified to the honours , profits and pleasures of the world , and have their conversation in heaven , and rejoyce in the hope of glory , and prepare for sufferings in this life and by faith overcome them . the law of god is in their hearts , and it is the directory of their practice from day to day , by the touchstone of gods word they prove their own works , and come to the light thereof , that their deeds may be made manifest to be wrought in god. they draw nigh to god in the acts of religious worship of his appointment , that they may glorifie him , and enjoy spiritual communion with him , and be blessed of him , especially with spiritual blessings in christ : and as god is a spirit , they worship him in spirit and in truth . it is their aim , care and exercise to keep consciences void of offence towards god and towards men , and to render to all their dues both in their publick and private capacities , and to walk in love towards all , not excluding enemies , and to do all the good they can both to the souls and bodies of men ; but those that fear god they more highly prise and favour . the remainder of corruption within themselves they know feelingly , and watch and pray , and strive that they enter not into temptation , and maintain a continual warfare against the devil the world and the flesh , under the conduct of jesus christ their leader , according to the laws of their holy profession , with patience and perseverance . in the midst of a crooked and perverse generation , they indeavour to be blameless and harmless as the sons of god , and to shine as lights in the world , and by the influence of their good conversation to turn others to righteousness . such is the character of those persons upon whose souls the holy doctrine of the gospel is impressed , and in whom the christian religion hath its real being , force and vertue . these are partakers of the heavenly calling , and set apart for god to do him service in the present world , and afterwards to live in glory with him for ever . these are the true church of god ( the church being here taken as mystical , not as visible ) and these are all joyned together by one spirit , in one body under christ their head , in the same new nature , having one rule of their profession , and one hope of their calling . these are a great multitude , which no man can number of all nations and kindreds , and people and tongues , yet hitherto not proportionable to the rest of mankind . and they continue throughout all ages , but in greater or lesser numbers , and more or less refined from superstition or other corruptions , and more or less severed from the external communion of the antichristian state , according to the brightness or darkness of the times and places wherein they live . chap. ii. things pertaining to the sound state of religion . and first holy doctrine . the advancement of the christian life , which hath its beginning in the new birth , being the great end propounded in this discourse , in reference to this end , the things here principally looked after are , the receiving and propagating of holy doctrine , drawn out of the pure fountain of sacred scripture ; the right administration of true gospel worship , by which god is glorified as god , and the worshippers are made more godly ; the due preaching of gods word , and dispensation of other divine ordinances by personslawfully called thereunto , for the conversion of sinners and edification of converts ; holy discipline truly and faithfully administred by the pastors , as the necessity of the church requires , and the state thereof will bear ; religious family government ; private mutual exhortations , pious conferences and profitable conversation ; the predominant influence of religion in the civil government of a nation , yet without usurpation or incroachment upon the civil rights of any , especially of the higher powers ; the unity of christians and their mutual charity conspicuous and illustrious ; and lastly , in order to all these intents a good frame of ecclesiastical polity . holy doctrine is the incorruptible seed of regeneration , by which the new creature is begotten . it is not here intended to represent a perfect scheme thereof , for it sufficeth to signifie that extracts thereof from holy scripture , are drawn out in the ancient catholik creeds , and in the harmonious confessions of the present reformed churches . nevertheless our design requires the observation of some most important things about the doctrine of salvation , as that there be first an earnest and hearty belief of the existence and providence of god , and his government of mankind by laws congruous to their nature , and of the immortallity of human souls , and of a life of retribution in the world to come ; which is the foundation of all religion . ly . right apprehensions of gods nature and attributes , more especially of his holiness comprehending as well his purity and justice , as his mercy and goodness ; that as he is ready to procure his creatures happiness , and refuseth none that come unto him , so that he cannot deny himself , and that he receiveth note but upon terms agreeable to his holiness . ly . an idea of godliness in themind not as shaped by any private conceptions , but as expressed by the holy ghost whose workmanship it is , that christianity in the hearts and lives of men may be the same with christianity in the scriptures . . the receiving of the great mystery of godliness , not as allegorized in the fancies of some enthusiasts , wherein it vanisheth to nothing but as verisied in the truth of the history , wherein it becomes the power of god to salvation ; and so not to sever the internal spirit of the christian religion , from its external frame , the basis whereof is the doctrine of the trinity in the unity of the godhead , and of the incarnation of the eternal word . lastly , soundness of judgment in those great gospel verities , that are written for the exalting of gods grace , and the promoting of true godliness , and the incouraging of the godly , in opposition to ungracious , ungodly , and uncomfortable errours , of which sort are these following truths . that the study and knowledge of the scriptures , is the duty and priviledge of all christians , that according to their several capacities , being skilfull in the word of righteousness , they may discern between truth and falshood , between good and evil , and offer to god a reasonable service according to his revealed will. that internal illumination is necessary to the saving knowledge of god , the holy spirit in that regard not inspiring new revelations , but inabling to discern savingly what is already revealed in nature and scripture . that man was created after the image of god in righteousness and true holyness ; and that in this state he was indued with a self-determining principle called freewill , and thereby made capable of abiding holy and happy , or of falling into sin and misery according to his own choice , and that god left him to the freedom of his own choice having given him whatsoever power or assistance was necessary to his standing . that the first man being set in this capacity fell from god , and it pleased god not to annihilate him , nor to prevent his propagating of an issue in the same fallen state , which would follow upon his fall ; but left the condition of mankind to pass according to the course of nature , being now fallen . that by the sin of adam all men are made sinners , and corrupt in their whole nature , and are under the curse of the law , and liable to eternal condemnation , and being left to the wicked bent of their own wills , are continually adding to their original sin a heap of actual transgressions , and so are of themselves in a miserable and helpless condition . that the lord jesus christ according to his full intention and his fathers commandment , hath made propitiation for the sins of the whole world , so far , as thereby to procure pardon of sin and salvation of soul , to all that do unfeignedly believe and repent . that man being dead in sin cannot be quickned to the divine life , but by the power of gods grace , raising him above the impotency of lapsed nature . that the culpable impotency of lapsed nature to saving good , lies in the fixed full aversation of the will , by a deplorable obstinacy nilling that good to which the natural faculties can reach , and ought to incline as to their due object . that the root of godliness lies in regeneration and inward sanctification . that god calleth some by the help of that special grace which infallibly effecteth their conversion and adhesion to him , without any impeachment of the natural liberty of the will. that whatsoever god doth in time , and in whatsoever order he doth it , he decreed from eternity to do the same , and in the same order ; and so he decreed from eternity to give that special grace to some , and by it to bring them to glory , which decree is eternal election , to which is opposite the pure negative of non-election . as for preordination to everlasting punishment it passeth not upon any , but on the foresight and consideration of their final abode in the state of sin . that the more common convictions , inclinations and endeavours towards god in persons unregenerate are good in their degree , and the ordinary preparative to a saving change , and they are the effects of that divine grace which is called common . that deligent seeking after god by the help of common grace is not in vain , it being the means to some further attainment towards the souls recovery , and it is regarded of god in its degree , and god doth not deny men further degrees of help , till they refuse to follow after him , by not using the help already given them , and by resisting his further aid . that god hath made all men savable , and though he doth not simply and absolutely will the conversion and salvation of all , yet he willeth it so far , and in such manner as is sufficient to encourage the diligent in their endeavours , and to convict the careless of being inexcusable despisers of his grace towards them . that there is an inherent righteousness , by which the faithful are truly named righteous , not only before men , but in the judgment of god himself ; and which can be no more without good works then the sun without light . that this is so perfect , as not to lack any thing necessary to the true nature of righteousness , nor to be maimed in any principal part thereof , though in respect of degrees and some accidental parts , it be imperfect . that the faithful cannot by this inherent righteousness abide the strict tryal of divine justice , but they are acquited from the guilt of sin , and their deserved punishment by the meer grace of god in christ. that christs righteousness is so far bestowed on believers and made theirs , that in the merit and consideration thereof they are freed from the curse of the law , and the condemnation of hell , are justified unto eternal , life and adopted to the inheritance of the heavenly kingdom . and imputed righteousness in this sense cannot be gain-said . that no faith is justifying , but that which works by love , and brings forth the fruit of good works . that the condition of the new covenant for the remission of sins and everlasting life is faith alone , not as excluding repentance and new obedience , but as excluding the works of the law , or legal covenant ; and this is no derogation from the freest grace . that the faithful keep the commandments of god and in some sense may be said to fulfill the law , that is not in the strictness of the covenant of works , but in the observance of duty without reserves , in the sincerity of love towards god and man , as the scripture saith , love is the fulfilling of the law. that obedience every way perfect is required of the faithfull as their duty , but not under the penalty of eternal death , yet under that penalty they are obliged to sincere obedience . that good works have relation to eternal life as the means to the end , in that manner , as the seed to havest , as the race and combat to the prize , as the work to the reward ; not according to equality or condignity , or merit strictly so called , but according to free compact or congruity . that the faithfull may be assured of their own justification by a true fixed persuasion , that excludes hesitation and suspense , and causeth holy security , peace and joy ; and that they ought to labour for such assurance , which ariseth partly from the divine promises , and partly from the sense of their own infeigned faith . that though godliness stands not in absolute perfection , yet it stands in that integrity of heart and life , an indubitable evidence whereof cannot be had without a very carefull and close walking with god , and continued earnest endeavours of perfecting holiness in his fear . that all human actions must have an actual or habitual reference to gods glory , and that all things are to be done in the best manner for that end . that notwithstanding the power of divine grace , which works mightily in gods chosen , whosoever will be saved must watch and pray and strive , and bestow his chiefest care and pains therein , and so continue to the end , and particularly in the constant exercise not of a popish , outside , formal , but a spiritual and real mortification , and self denial in continual dependance on gods grace , who worketh in us to will and to do of his own good pleasure . in the positions aforegoing , all nice , obscure , perplexed and unnecessary notions are avoided , and the plain sense of gospel doctrine is attended . this simplicity and plainess makes the truth much more intelligible , and less controvertible , where a multitude of nice terms and notions are vain and hurtfull superfluities , that muffle the truth , and cloud mens judgments and multiply controversies , and cause much confusion . chap. iii. the due ordering of gospel worship . forasmuch as divine worship , is the first and nearest act of piety , and aims immediately at the glorifying of gods name , and the keeping of the soul devoted to him , the due ordering thereof must needs be one of the highest concernments of true religion . whereupon such an order thereof must needs be most desirable , as hath most tendency to exalt the honour of gods name , and to advance the souls pure devotion . and doubtless that hath most tendency thereunto , which is most according to the nature and will of god. notwithstanding the fetches of mens wit in commending their will-worship , god best knows , what service will please him best , and do us most good . it becomes us , neither to contemn gods authority in the neglect of his institutions , nor to controle his wisdom in the addition of vain inventions . and this will bring us into the way of a reasonable service , most acceptable to god and profitable to our selves . in the fulness of time our lord christ , being to establish a more perfect way , than what had been before , lays this foundation , god is a spirit and they that worship him , must worship him in spirit and truth . accordingly he antiquated the old legal form , great in outward furniture and visible spendor , but comparatively small in substance and inward power ; and instituted an other of a far different strain , wherein the rituals and externals are few and plain , but their substance and inward power is great and mighty . and when he abrogated former things , which for their time had the stamp of divine authority , because they suited not with the gospel state , and were in a comparative sense called , carnal ordinances that were not good ; doubtless it was not his mind and will , that men should erect new frames of their own devising after the similitude of those old things , that are passed away . to worship god in the spirit after the simplicity that is in christ , according to the gospel dispensation , as it is most agreeable to the nature of the divine majesty , which is worshipped , and best fitted to glorifie him as god indeed ; so it is also most efficacious to make the worshippers more knowing in religion , more holy and heavenly in spirit and conversation , and every way more perfect in things pertaining to life and godliness . irreverence , rudeness , sordidness , or any kind of negligence in the outward service of god , is not here commended under the simplicity and spirituality of gospel worship . due regard must be had to all those matters of decency , the neglect whereof would render the service undecent ; such as are convenient places of assembling commonly called churches , comely furniture and convenient utensils therein , a grave habit not of special sanctity , but of civil decency for a minister , all which should not be vile and beggarly but gracefull and seemly ; likewise a well composed countenance and reverent gesture , is requisite in all that present themselves before the lord. sitting or lolling or covering the head , or having the hat half-way on in prayer , is among us unseemly , except natural infirmity call for indulgence herein : but laughing , talking , gazing about in our attendance on religious exercises , is no better than profaneness ; and to come into the congregation walking with our hats on our heads , is by custom taken for irreverence and incivility , and therefore to be avoided as offensive . all matters of necessary decency , are in their generals of the law of nature , and in the particulars to be ordered by human prudence . all natural expressions of devotion , as kneeling , and lifting up of the hands and eyes in prayer , are allowed by all sorts . we call them natural because nature it self teacheth to use them , without any positive institution divine or human ; and a rational man by the meer light of nature is directed to use them , yet not without some government and discretion . for herein nature it self is subject to some variety , and is in part determined and limited by the custom of several ages and countries , as for instance , in the prostration of the body in the act of adoration , in the wearing of sackcloth , and renting of clothes in time of great humiliation , which in former ages were sutable , and that according to nature , but not now adays in regard of the variation of custom . and i suppose that in this sense st. paul speaks against wearing of long hair as contrary to nature . but there hath been much controversie about such ceremonies as contribute nothing to the aforesaid necessary decency , and are no natural nor civil and customary expressions of reverence and devotion , but are of human institution and of a mystical and meerly instituted signification , and made visible stated signs of gods honour , and the immediate expressions of our observance of him , and obligation to him , and by some supposed to be not meer circumstances , but parts of divine worship ; and yet more especially if they be designed in their use , for that significancy and moral efficacy that belongs to sacraments , and made no less then the symbals of our christianity . it lies not on me to determine on either side in this controversie ; nevertheless it is easie to apprehend this , that it can be no danger nor dammage to be sparing in those things , which being at least doubtfull and unnecessary , have turned to endless strife and scandal between those that own the same doctrine of faith , and the same church communion . likewise it can do no hurt to reformed christianity , not to insist on that latitude in devised rites of worship , that will acquit the greatest part of the ceremonies used in the church of rome , from the charge of superstition , and which makes way for the oppressing of the churches , and the sinking of religion under a luggage of unprofitable institutions . to make any thing necessary and commanded of god , which he hath not commanded , and to damn any thing as forbidden by him , which he hath left indifferent , and to dread left god should not be pleased , unless we do somethings which we need not do , and lest he should be displeased , when we do somethings not forbidden , is no doubt the crime of superstition ; but it is not the whole extent of that sin . for it is no less superstition to feign god to be pleased with mens vain inventions , yea though they be not injoyned or observed as divine precepts ; and this also is , to teach for doctrines the commandments of men . and who are the greater controlers of gods wisdom , and usurpers upon his authority ? they that fear to do what god hath allowed , supposing it to be forbidden , or they that presume to add their own inventions for the bettering of his service , and make the omission thereof as criminal , as the neglect of divine ordinances ? doubtless it is a more tolerable superstition to be over solicitous and scrupulous , about the commandments of god , than to be over-confident and vehement in the unwarrantable or questionable traditions of men . human devices multiplyed in gods worship , ingender to much vanity and superstition in the zealous observers of them , and are apt to extinguish the inward life of godliness , as rank weeds choak the corn ; and they are commonly made a cloak to real ungodliness . and if some of them were first introduced with pious intention , yet they are commonly maintained and multiplied to serve a carnal interest . and they are the more easily entertained and observed , because it is easie to the flesh to buy out the inward service of god and the subjection of the inward man , by superficial bodily exercise . but the depretiating of these devices , serves to pluck off the mask of hypocrisie , made up of meer formalities , and to invigorate the life and spirit of true religion . to be the ministration of the spirit , is the excelling glory of the gospel ministration , wherewith a grave and sober decency and comely ornament doth well accord ; but excessive gaudiness , pompous and theatrical shews , various gesticulations , and affected postures , are vanities too much detracting from its dignity and spiritual majesty . chap. iv. the due dispensation of gods word . when our lord jesus ascended up on high , he gave gifts unto men , appointing and furnishing spiritual officers for the service of his kingdom , some extraordinary and temporary , as apostles , prophets , evangelists ; others ordinary and successively perpetual , as pastors and teachers . wherefore the interest of christianity lies much in a right gospel ministery , which is sutable and serviceable to our lords design , and the ends of his gospel . and it is a ministery , which is pure and uncorrupt , dispensing the truth as it is in jesus , whereby men are brought to sound faith and true holiness ; which is vigorous and powerful , apt to take hold of the conscience and reach the heart ; which is sollicitous and laborious , travelling in birth till christ be formed in the hearers and the man-child the new creature be born into the world ; which is assiduous and instant in preaching the word , by instruction , reproof and comfort , that as much as in it lies , it may present every man perfect in christ ; which comes with full scripture evidence and cogent reason , with solid matter in stile and language not negligent , much less undecent , yet not too curious and elaborate , but free , vehement , grave , serious and fit for the work in hand , which is not to tickle ear , but to break open the heart ; which is exemplary in faith , purity , charity , self-denial and contempt of the world ; and finally which is not mercenary , but naturally cares for the state of the flock , and accommodates it self thereunto , as its great charge and chief concern . and who is sufficient for these things , saith the great apostle ! doubtless much wisdom and grace is needfull , in an able minister of the new testament , and a workman that needs not to be ashamed . it being pre-supposed that he holds fast the form of sound words , and that he is throughly instructed in the mystery of godliness , which he is to impart to others , in the first place , his prudence will be concerned for the judicious management of the dispensation committed to him . a prudent dispenser of the word , will take care to deliver nothing to others , but what is very intelligible to himself ; and whereof he can make good sense , and render a reason to those that ask it . he doth not trifle with holy things , he shuns vanity and curiosity , and doth not ramble into impertinences , and cares not to utter any thing for ostentation . he hath in his eye the end of his ministry , and the usefulness and importance of what he hath to communicate , that ( as it said of the scripture from whence he takes it ) it may be profitable for doctrine , for reproof , for correction , for instruction in righteousness , that it may come home to the hearts and lives of men , and be fit to raise their attention by their own concernment in it . he considers withall what the hearers can best receive , that is , not what the flesh can well digest ( for then the most necessary truths must be forborn ) but that which carries its own evidence , to that it must be owned , or the gain-sayers must be self-condemned . and this is to prepare mens minds , and to make way for such harder sayings and stricter precepts , as must be manifested in due season . moreover the dispensation of the word of god should be , as the word it self is , quick and powerfull , and in all reason that is to be most esteemed such , which is most apt to be effectual to the end , for which god hath ordained it , which is to open mens eyes , and to turn them from darkness to light , and from the power of satan to god , that they may receive forgiveness of sins , and an inheritance among them , that be sanctified through faith in christ. that kind of preaching that hath most tendency to convince , direct and move toward this end , is without controversie the most powerfull . the pressing of doctrines with solid and cogent reason , provided they be made plain and obvious to the capacity of the hearers , appertains to this manner of preaching , and in a chief point therein . strong reason may be so delivered as to be too hard , and strong for plain people to receive and digest it . here condescention is a great duty , and perspicuity a great gift . but the bare evidence of reason doth not all . for to gain the will ( which is the man ) besides the judgment , the fancy and affections had need be gained . we find it the condescention of god himself in his word , to deal very much with these lower faculties , which belonging not to brutes only , but to men also , it is not brutish but human , to be moved by them in subordination to the judgment . even the most learned and prudent men , are found to take no small impression from them ; and therefore the most proper ways of soliciting and exciting them , are not to be neglected , much less contemned . now dry reason though strong enough , is not so fit to take the affections or raise the fancy . wherefore some other helps , among which there are comparatively little things , are herein used , as familiar expressions , apt similitudes , expostulations , lively representations , and such like ; to which may be added a voluble tongue , a moving tone , and taking gesture . and though much noise and action make not a powerfull preacher ; yet earnestness of speech and elevation of the voice , is not of little force , and especially with vulgar hearers , who being the greatest number in most auditories , are very regarnable . and truly the weight of the business requires due fervour . should the matters of life and death eternal be delivered without feeling , as by men half asleep ? and people's drowsiness doth no less require it . yea , possibly the apprehensions and affections of the common people may better be roused up , by a somewhat boysterous way of excitation ; which for this reason should not displease the learned or most judicious sort , who are in this case to consider not what would most affect themselves , but the greater multitude , who stand in greatest need of help , and whose souls are not less precious , nor redeemed with a lesser price , than the souls of the greatest scholars , and sages of this world . indeed much judgment and and circumspection is here called for , that all rudeness and homeliness of expression , all curiosity , levity and loathsom affectation , and all manner of undecency be avoided ; and that what is comely and congruous and apt to convince and move be used , and that nothing be overstrained . and in this matter self-distrust , if not too excessive , will do better than self-confidence and conceitedness . here it should be considered , that very worthy men may have some indecencies in voice and gesture , which they cannot well remedy ; and others , who are very usefull , and whose service in gods church could not be well spared , may be liable to some lesser mistakes and incongruities in expression , which critical hearers may discern , yet they hinder not the efficacy of the word . and withall let it be considered , whose work they do , that aggravate such weaknesses to make sport for themselves , and others to the contempt of gods ordinance . and for them that pour out scorn upon the most pious , serious , solid and profitable kind of preaching , and make ridiculous representations of it to the world , because it suits not their seeming wisdom ; i am rather inclined to lament their folly , then to emulate their wit , or envy their applause with some men . we read that the wise preacher sought out acceptable words , that is words pleasing to edification , that would reach home and were piercing as goads and nails . the preachers inward feeling of what he speaks , hath a secret force to cause his words to be felt by others , and what comes from the heart is aptest to go to the heart , by a sympathy in the spirits of men . and that any should speak of seeing and feeling in some sort , the things that are written in gods word , will not seem strange to them who have tasted that the lord is gracious . the powerfull dispensing of the word depends chiefly on the assistance of the holy spirit , though both natural and acquired parts , and the industrious exercise thereof be likewise necessary . for which cause the spiritual man hath unspeakable advantage of the meerly natural man in this service . the special presence of the spirit with him and the grace of god in him , causeth him to speak in a strain more apposite , and sutable to the forming of the new creature . yea , such illumination and conviction and tast of heavenly things , as proceeds from a more common , or less than regenerating grace , will do more in this business with less abilities of art and nature , than far greater abilities in those kinds can do by themselves alone . the common sense of the faithfull , is a witness to the truth hereof . and it must needs be so , that he who hath some savour of the things of god , should speak more savorily of them , then he can , to whom they are tastless or unsavory . wherefore there is a spiritual kind of preaching not indeed opposite to rational , nor taken so to be by any that talk of it with understanding , though the assertors of it have been abusively personated , as holding such a dotage . they do not say , that the spirit shews any thing about the sense of scripture or divine matters , which is not consonant to right reason , or that whatsoever is darted into their mind , is to be taken for an irradiation from the holy ghost , or that any may presume upon the spirits immediate help , in the neglect of rational search and study . but their meaning is , that as heretofore in extraordinary persons there were extraordinary inspirations ; so there have been , are , and always shall be , the ordinary teachings and inspirations of the spirit ; in regard whereof it is stiled in scripture the spirit of wisdom and revelation , which teaching as all the faithfull stand in need of , so more especially the ministers of the gospel ; and that this divine assistance doth elevate , or heighten the gifts of nature and learning , and guides us to sound reasoning , yea , and sometimes brings things into the mind without previous reasoning , yet rational and found to be so upon due scanning . there is no great evidence in reason , that st. pauls demonstration of the spirit and power , is to be restrained to the miraculous confirmation of his doctrine , or any extraordinary gift ( though that sense be not excluded . ) for the contexture of his discourse in that chapter , sets forth a certain faculty , perceptive and expressive of the things of the spirit of god , belonging unto spiritual men as such . and they are no fanaticks , that to this day own the more common interpretation of the words , namely to preach from the special help of the illuminating and quickning spirit , with a lively perception and feeling of the things that are delivered . but whatsoever the meaning of those words be , verily they are besotted with reason , that in the pride thereof regard not this illumination from above , and scoff at those that look after it . to preach christ is the matter of this dispensation , and to preach moral duties is not extraneous to the preaching of christ , but comprized under it . yet it must be acknowledged , that morality in its best estate ( as it is vulgarly taken for temperance and righteousness towards men , and other vertues of that rank , as proceeding from a meerly natural principle , which an aristotle might describe in his ethicks ) is far below christianity . for it is found in many that are alienated from the life of god , and lead meerly by the spirit of this world . but this name may be given to some higher thing , as first , to the whole observation of gods moral law founded in our creation , and that not only in the outward work after a common manner performable by the unregenerate , but in a duemannerfrom a right principle to a right end , that is from the love of god unto his glory . and in this sense we acknowledge that it is a great part , but not the whole of the christian religion ; nor indeed the whole of morality taken not vulgarly , but theologically , and that in its full extent . for so taken , it is no other then the conformity of our minds and actions to god and his laws , and faith in christ , is a main part thereof . indeed to preach christ , is to preach the whole duty of man , and more especially those duties that are consequent to , and founded in our redemption ; as also to set forth the whole mystery of the gospel , which is the ground and reason of our duty . for god was in christ reconciling the world to himself , and accordingly hath ordained the ministery of reconciliation , by which there is made known the lapsed and lost estate of mankind , the abundant grace of god in christ for their recovery , remission of sins , and free justification through his righteousness , regeneration and inward sanctification , the inhabitation of the spirit in believers , and their mystical union with christ , their living by the faith of him , and deriving of spiritual life and strength from him , and growing up into him , till they be filled with all the fulness of god in him , their spiritual warfare and conflicts between the flesh and spirit within them , their temptations , desertions and renewed consolations , and the earnest and sealing of the holy spirit given unto them . surely these are fit subjects to behand led by a gospel preacher , though the preaching of these matters or of many of them , is by some called canting and phrase divinity ; yet they are the sacred expressions of the holy ghost in scripture . and dare any say they are but a sound of words without matter agreeable to the stile ? no , they are real and deep mysteries , and intelligible to them that obey the truth . it is heartily here asserted and earnestly contended for , that the gospel calls us as much to vertue as to glory , and that its true intent is to reduce us to a holy life : yet withall , the counsel of god therein is to set forth the glory of his free grace , the all-fulness of jesus christ , and the mighty working of his spirit , and the wonderfulness of salvation through him , to the intent that we might glory , not in our selves but in him , who of god is made unto us wisdom , righteousness , sanctification and redemption . and indeed , who do more powerfully and successfully preach christian duty , than they that most insist on this unspeakable grace , and lay open the treasures thereof ? the love of christ is so to be spoken of , as to beget in us a love towards him , not imaginary and conceited , but real and substantial , made good by an intire subjection to him . and therefore the doctrines of free grace and of good works are to be sounding together in our pulpits . what christ hath done for us is not to save us the pains of a continual mortification , and of the agony to be endured therein , and of aspiring to the most perfect state of holiness that is attainable . we are to live as strictly as if we were to be saved by the perfection of our own obedience . and indeed none lead more holy lives than they , that desire to be found in christ , and when they have done all that they can , rely wholly upon the mercy of god in him . it is most true that gospel mysteries do not lie in meer phrases , nor is new matter always brought with new forms of speech , nor are people much the wiser by having their heads filled with them . there are empty sounds and terms unintelligible , swelling words with windy notions , expressions that seem to draw deep , whose meaning is but shallow . there is a sollicitous stating of points with a seeming exactness , that is indeed weak and injudicious , and a niceness in distinguishing , which is but frivolous . many controversies much agitated are but a strife of words , and too great stress is often laid upon little fancies . and a greater mischief there is , that in cloudy language pernicious doctrines take shelter , and dangerous sects are known to hide themselves in this covert . and therefore he that doth his work rightly , will know the true significancy and import of what he utters . he vents not meer words , but sound matter and good substance ; for the souls of men are fed with solid sense and not with phrases . howbeit as touching expressions , there is a certain spiritual strain , which is most agreeable to the things of the spirit of god , and which as coming from life and spirit , is better discerned than described . there is a speaking , not in words which mans wisdom teacheth , but which the holy ghost teacheth . and though this more eminently took place in the apostles , and such other extraordinary persons , yet there is no sufficient reason to restrain it to them alone . st. paul may well be understood to speak of this as a gift received by them , that had received not the spirit of the world , but that which is of god , and as something suted to the perception and taste of all spiritual men . it doth not exclude the use of human wisdom , though the wisdom of the spirit sway in chief . for no doubt , even paul's human learning and prudence was herein serviceable , though in subserviency to the influence and conduct of the spirit . this spirituality of expression , is conformable to that of the spirit of god in scripture , though not confined to the words thereof . surely the mysteries of salvation cannot be better handled ; than in those terms in which they were first delivered , to wit , in scripture expressions , or others consonant thereto , solidly and pertinently used , and to call this canting , savours to much of that spirit , to which holy language is unsavory . without controversie , the strongest reason is of greatest force to gain the wills of men , to imbrace true religion . for that which crosseth sensuality , selfishness and all the depraved appetite of our lapsed nature ( as religion doth ) must needs have its greatest strength , next under the power of divine grace , in the force of right reason . but care and skill is requisite , that it be so prepared , offered , and set home , that it may be sutable to them that should receive it , and that the cogency thereof may so reach unto , and fasten upon their judgments , as to gain their wills . philosophical ratiocinations are too remote not only from low and dull capacities , but also from the greater part of them , that are competently apprehensive and intelligent , and so being too much estranged from them , they do not touch them to the quick . a familiar , natural , plain and obvious way of reasoning comes home to all men , and is most felt at the heart , and that by scholars themselves , though their intellect may be more delighted in more accurate or reserved speculations . scriptural preaching is indeed the most rational , as coming with such reason as is of greatest force with men in matters of salvation . for gods written word is a treasure of divine wisdom , that throughly furnisheth the man of god. besides , the infallible testimony thereof hath more authority , than philosophical reason , though sound and true , can have , upon christian hearers ; and it peirceth deeper and sticks closer . and arguments taken , and words spoken from scripture , wherewith the people converse dayly , are more easily apprehended and retained ; and so are more instructive , and every way more usefull than other reasonings . though numerous citations of sentences out of human authors be an unprofitable kind of ostentation ; yet the sentences of holy writ , which is the evidence of our christian hope , and the testimony of him , who is truth it self , are most effectual to edification . and whosoever is able to speak reason in divine matters , is to make a rational use of scripture : and if any quote it impertinently and absurdly , it is through defect of reason , and they would be as injudicious in their sermons without those quotations . but nice and haughty wits mostly cavil without cause , and charge profitable preachers with injudiciousness , meerly through their own vain curiosity and inconsiderateness . scripture quotations are sometimes used by way of allusion , or for illustration , not for strict proof ; and that which is brought for proof , if it be not full and cogent , yet it may add some weight , and then it is not abused . besides , if a passage be used in a sound and pious , though not in its proper sense , it is pardonable . it is fit indeed that in citing texts , we know their true import , and go more by weight than number , shunning impertinency and superfluity ; yet it is not unfit to note , that all sound and good preachers are not alike judicious , and those that are very solid may be guilty of some oversights : and 't is a bad matter that their ministery , which god hath owned and honoured with good success in his service , should be set at nought for a few mistakes ( perhaps more pretended than real ) about the sense of some scripture , when it is not applyed otherwise than the analogy of faith will bear , and nothing is defended but known truth . i have known a pious but strangely mistaken sense of a scripture sentence cast into the mind , and there fixed to have been the first occasion of seriousness in religion , to one that afterward lived and dyed a godly christian. now that which was causal in this conversion was the godly truth it self , which was written in gods word ; and the mistaking it to lie in such a sentence where it did not , being but accidental , was no hinderance . i do in no wise countenance the irrational use of scripture , but am sensible of the importance of good judgment and due care about the sense thereof : yet i cannot approve the scornful haughtiness of some men , who deride godly persons well instructed in the scripture , as having nothing but words and phrases and senseless notions ; either because they come short of scholar-like exactness , or because they speak of the things of god in a more evangelicall and spiritual strain , than these can well bear . in speaking , the best use of art is to speak to best purpose , and for that end , in divine matters to speak with greatest majesty and authority . and this is done not by ostentation of wit , by puerile and effeminate rhetorications , by a rapsody of flanting words , by starched speech , by cadency of sounds , or any too elaborate politeness , that please the shallow fancy , but by the evidence of reason set forth in a masculine and unaffected eloquence , that hath power over the wills of men , which are tough and knotty peices . perspicuity is a great vertue and felicity in discourse , for hereby what is offered gains attention , and enters the mind , and abides therein : but intricacy and obscurity is a bar to its entrance and entertainment . hereunto an easie and obvious method , evident coherence , and plainness of expression conduceth mainly . wherefore he that minds what he hath to do , is not careful by a more curious artifice to please the fancies of some itching hearers , but hath most regard to that composure , that makes most for a general benefit and edification . and for this cause as he would not multiply words without need , and become tedious ; so he would not be too succinct and close ; and by that means either too dark , or too quick to inform or effect the people . in vulgar auditories a dilating of the matter is most necessary , so that idle tautologies and prolixity be avoided : and it may be spread forth in such fulness and plainess of speech , as will not be unacceptable even to scholars , that are not wise in their own conceit . but the careless and confused speaking of incoherent and undigested matter , rudeness or baldness of expression is no part of this commended plainness , which is orderly , comely and weighty , agreeable to the majesty of gods word . a true preacher of the gospel rightly divides the word of truth , and gives to all their portion . he doth not make distinction , where the rule of faith makes no difference , nor doth he confound things , that ought to be distinguished . he is not partial towards parties for interest or affection . and so he doth not promiscuously justifie or condemn the evil and the good together on any side ; but as he accounts it an odious thing to rail upon one party in the ambiguous terms of false church , false worship , false ministry , idolatry , superstition , formality : so he accounts it no less odious , confusedly to inveigh against those of an other persuasion , under the no less ambiguous terms ( as they are now commonly used ) of hypocrites , pharisees , fanaticks , enthusiasts , separatists , humorists and such like . he is constant in preaching the word , instant in season and out of season . for in preaching frequently , he doth not do the work of the lord negligently , but duely feeds the flock , and that with better prepared food , than they use to bring that preach but seldom upon pretence of greater preparation . he watcheth over the flock with diligence , and naturally cares for their estate ; for he knows the worth of precious souls . he condescends to persons of low degree , and is concerned for the souls of the poor and simple and illiterate , as well as of the noble , rich and learned ; for he knows their redeemer paid alike dear for both . and however the proud and covetous judge , he doth not think it below him to intermeddle , for the reducing of the simple that go astray , and he seeks to recover them with gentleness and patience ; for he prefers the gaining of one soul , before all the preferments of this world . he earnestly looks after that , which some do little regard , to wit the seal of his ministery in the saving efficacy thereof on the hearers , and when he finds it , he makes it the crown of his rejoycing . and this seal he takes not to be their meer owning of sound doctrine , or following an orthodox party , much less their abounding in notions , their talking and outward guarb of profession ; but their new birth or their spiritual growth , the promoting whereof is the scope of his labours , and the dayly travell of his soul. chap. v. the due performance of publick prayer . prayer being a main part of gods worship and chief act of devotion , and such as doth accompany and sanctifie every other religious duty , and the publick management thereof pertaining to the work of the ministry ; its due performance must needs be of no small import to the increase of true piety , and no small part of the ministerial excellency and sufficiency . among spiritual gifts , i doubt not to number the gift of prayer also , and i judge they speak too low of it , that make it only a natural gift , or acquired by practice and imitation . much indeed may lie in natural parts , and observation and exercise , but not all ; for over and above these things , the spirit of christ presiding perpetually over his church sets in , and by a secret influence on men designed of god for this service , indues them with a peculiar aptness of knowledge and utterance , as well in prayer as preaching , for the edifying of the church . and some unsanctified persons being thus gifted , may preach and pray with a notable tendency to the saving of others , when themselves prove cast-aways . private christians also according to their measure , are partakers of this gift in much diversity of degrees , god giving to every man severally as he will. besides this , there is a special and saving gift , the spirit of prayer , and praying in the holy ghost , or by his gracious assistance in a holy manner , according to the will of god , which is indeed lively and powerfull , and apt to kindle a holy fervour in them , that joyn in the service so performed . and why that , which is performed in such a manner , and by such assistance , may not be called a praying by the spirit , i see no reason . they who thankfully acknowledge and bless god for so great a gift of his grace , do not intend thereby a miraculous inspiration , or an absolute infallible guidance of the holy ghost . much less do they think that their prayers are such dictates of the spirit , as would infer that the very matter and word● thereof , being written would become canonical scripture , to which is requisite not only an infallible spirit , but also an attestation thereof by the same spirit , sufficient to convince others . but this they maintain , that the spirit helps them against their indisposedness of mind , and deadness of heart , and manifold infirmities , and strengthens their faculties , and quickens their graces , and enlarges their desires , and elevates their souls , and brings things to their remembrace , specially the divine promises , yea , and in some particulars may guide the heart and tongue by a present immediate suggestion . for why must the spirit of god be thought to do less in exciting to good , then the devill ordinarily doth in prompting to evil ? and yet they are not to depend on the spirits immediate suggestion , for matter , words and method , without taking care or thought before hand . it is an ordinary and not miraculous assistance which they expect , and which is usually given according to mens preparations , and suted to their several capacities . the spirit of prayer is not confined to this , or that exterior frame or order of prayer ; but is ever found there , where the heart hath a due sense of the matter . a particular form , whether stinted or not stinted is not of the essence of prayer , but only its outward shape , and it pertains to it not as it is a sacred thing , but as an action in general ; and for that no action can possibly be performed but in some particular mode , this holy action cannot otherwise be performed . and whereas there are divers modes thereof , they may be used as they are congruous to the substance of the duty according to mens choice and judgment , unless they were ( as indeed they are not ) bound up to one by a divine determination . the lawfulness of set-forms is further evinced from the lords prayer , and other forms in scripture , and as much is owned by the general custom of singing davids psalms . wherefore to turn the back upon the publick prayers of the church , meerly because performed in this manner , is unwarrantable . and there is a● little warrant to restrain all publick prayer to a stinted liturgy , and leave no liberty at all to the ministers godly zeal and prudence . in this particular , the interest of true godliness will be much better advanced by moderation , than by contests and rigor on either hand . for it is very discernable , that the antipathy against either way , is mainly caused by the animosity and mutual opposition , between the parties of different persuasions and inclinations in this matter . they are too weak and ill-advised at least , if not humorous and self-conceited , that reject all sett-forms : and on the other hand to suppress the gift of prayer in our selves or others , is to sin against the grace of god and to hinder much good . the use of a set-form without an imperious restraint of prayer thereto , will obviate the objection of stinting the spirit , which means ( if there be any thing to the purpose in that phrase ) a suppressing or undue restraining of this spiritual gift , against which a caution is here given . in our addresses to the great god it concerns us to look well both to thoughts and words , that in both he may be sanctified by us , and glorified as god indeed . and in our publick addresses to him a more special care must be had , that nothing be uttered before him , that is unmeet to be offered to his dreadfull majesty . rude , clownish , and homely expressions , as also quibling , jingling , and all levity and trifling is very loathsome in preaching , but in prayer much more . affectation of words , curiosity and politeness becomes not the weightiness and awfulness of this duty . yea abruptness , obscurity , and all incongruity of speaking is to be shunned herein , as much as possible : and that only is to be used which is plain , clear , seemly , weighty , savory and affectionate . in like manner all indecency of voice , and gesture is to be watched against , as an offensive thing , and apt to expose the service to the derision of proud scorners . yet a seasonable elevation of the voice , or other apt expression of earnestness is not to be counted rudeness . sometimes a worthy man may not be aware of some uncomeliness in his tone , or in the posture of his countenance , or some other bodily gesture , by reason of the fervour of his spirit , in the duty joyned with inadvertency towards those exterior and lesser things . and sometimes an ill habit or custom is not easily broken off . these inconveniencies are prevented or redressed by a wariness of disposition , and a moderate self-distrust , and the actual observation of what is gracefull or uncomely in others . prayer is a holy converse with god , wherein an humble confidence , and son-like freedom of spirit with him is acceptable ; yet withall it calls for the greatest prostration of soul , and the deepest reverence and subjection . wherefore humbly to expostulate with god , is no sauciness . the whole current of the prayers of saints in scripture doth warrant it , and that not only now and then in extraordinary cases . indeed our ordinary concerns with god , are no less than the safety of our immortal souls , the pardoning of our great and numberless offences , the subduing of inveterate corruptions , our escaping of many deadly dangers , our victory over the adverse world , the powerfull presence of his grace , the light of his countenance ; as also the interests of his glory , and of his church and people , and of the world in general , that poor souls may be delivered from the power of darkness , and translated into the kingdom of his dear son ; all which are of the highest moment , and of themselves exceeding difficult ( though to god all things are possible ) and they all require vehemence and importunity , not as if god needed to be moved or stirred up , but that we may declare our selves duely affected . howbeit even the best things may be over-done , and this over-doing is the marring thereof . if in the expostulations of prayer , men shall utter perverse or frivolous things , or speak absurdly , daringly , or irreverently , they are highly culpable and guilty of abusing the most holy things , and of contemning the most glorious and fearfull name of the lord their god. our freedom of access to god and converse with him , must not be turned into an irreverent and presumptuous familiarity . those that are guilty of this rashness are worthy of great rebuke . but i-know well , that the spirit of luke-warmness and profaness , doth usually cast reproaches and scorns upon that zeal and fervency of spirit , that well becomes the servants of the lord , and labours to make the most accceptable , and profitable kind of prayer to seem ridiculous . it is against reason to think that the ministers of the present age , brought up under such eminent advantage for ministerial abilities , should not be able to speak to god in good and solid sense , in an orderly method , and in affective , grave and seemly language , as becomes the solemnity of gods worship . experience will justifie the sufficiency of serious , pious and painfull preachers in general , though the captious and curious , and such as love to cavil , have found fault , and despised the profitable endeavours of those , whom god hath owned . besides , the offences that are committed in this matter , proceed more from inadvertency and imprudence than from insufficiency , and may be corrected by care and causion , and good advice . and it is no vanity to suppose such a competency of prudence easily attainable by all those , that are competently qualified for this office. indeed it cannot be expected , but that some will be less able and less perfect than others in this performance , and that the same persons may not be alike perfect therein at all times : nevertheless , there is no such want of security , that the churches service will be well performed , if any prayer be used in the church besides a prescribed form. for who can doubt , but that persons of competent ability and prudence , may upon due incouragement be spread throughout a nation , in such an age of learning and knowledge ? and to say otherwise , were to disparage the reformed religion . and there is no just cause of doubt , but that an able minister may make use , either of a precomposed or of an immediately conceived form of words . yet in this matter there is great diversity of judgment and affection , even unto much prejudice and opposition . but the same minds might well be conciliated to both ways , if rightly ordered . the question is here supposed to be of the outward mode , in which two things are mainly to be regarded , to wit , that it be reverend and affective . such , as are best persuaded of a pre-composed form , and find it expedient for them , doubtless may rightly manage it to the edifying of themselves and others . for which end they must needs in some parts thereof make use of occasional variation and inlargement ( though premeditated ) as minding the more particular requiries of several times and occasions . but others by a habit of ready utterance and much exercise , are well prepared to pray by the immediate conceptions of their mind in proper and decent words , and can do it without any straining of invention , and with much freedom of spirit . no more is here spoken , that what impartial men will grant . and why should any forbid them that are thus qualified to use their gift ? but if any should be rash with their mouths , and hasty to utter any thing before god that is unmeet , they are subject to the discipline of the church to be censured for their errour . moreover heightened affections inlarge the heart , and open the mouth , and do not make a man at a stand for want of words . indeed astonishing affection or an extasie of spirit may put one to such a stand , but that rarely takes hold of any in a pubick performance . but a calm admiration and reverence of god , and seriousness and earnestness of address to him , doth not hinder but further ap●expressions . for the use of one constant form , it hath been pleaded that a stranger may thereby the better know how we worship god , and that the people better understand and remember that , to which they are continually used . but on the other hand variety and newness of matter , and words are more apt to quicken the affection , and perfect the understanding also , especially of the attentive , whenas under the constant rehersal of one thing , the faculties grow flat and dull . besides , in the use of this liberty and variety , the prayer being ordinarily the same for substance in the main , the vulgar apprehension and memory is help'd , by the sameness of the main substance and scope , and the affections are raised , and the understanding further edified by that which is new in the frame , and method and particular matter , and the peoples more particular variable concernments , are provided for by a more peculiar accommodation and respect thereto , as occasions vary . and by the received doctrine of faith , a stranger may be sufficiently ascertain'd of the substance of the worship to be celebrated . for a doctrine of a church governs its worship ; and it is well known , that one & the same tenor thereof will pass through the several congregations of a nation , that are not confined to a stinted form , yet combined in the same faith and order . and when all is said , that management and performance of this service is the best , that is most effectual to make the comers thereunto more perfect in knowledge , more devout and zealous towards god , more pious and blameless in their conversation , and every way more perfect in the divine life ; and it will be so acknowledged by them that are discerning and serious in the things of god. but to conciliate the minds of men diversly affected in this matter , and to prevent the inconveniencies , and to obtain the good of either way , a prescribed form and a free prayer will do best together , in reference to the churches peace and edification . chap. vi. the right administration of ecclesiastical discipline . the ministers of christ , and stewards of the mysteries of god are pastors of the church , and pastoral authority includes both teaching and ruling , and implies the peoples subjection in the lord to their doctrine and discipline . to bereave the church of discipline , is to leave it unfurnished of that means , which is necessary to the preservation of all orderly socities of mankind . it is to turn the garden of the lord , by plucking up the fence thereof into a common or wilderness . the power intrinsecal to this office , is not secular and coercive by temporal penalties , but purely spiritual ; which is in the name of christ , and by authority from him the chief pastor to watch over the flock , to encourage them that live conformably to the gospel by the consolations thereof , and to warn them that walk disorderly , and if any continue obstinate therein , to declare them unworthy of church-communion and christian converse , and to require the faithful to have no fellowship with them , to the intent that they may be humbled and reformed . as the discipline of all societies is to be regulated by their true interest and and chief scope , so is this of the church of god. now the christian church looks mainly to the honour of christ , and the glory of gods grace in him , and to the salvation of men , for which ends it was ordained . and consequently its true interest lies in the conservation and augmentation of true christianity or the power of godliness : but that church interest which is elsewhere fixed , and levelled to an other mark , appertains to a carnal and worldly state set up in the room , and pretence of this spiritual society . the churches true and proper excellency lies not in worldly splendor , opulency and power ; nor in outward rites and formal unity ; nor in the stability and amplitude of a meer external state : but in the inward light and life , in the unfained faith and love , in the purity and spiritual unity of believers , and in the security and advancement of this internal state , and of the external state in order to the internal . wherefore the right end of discipline is not to promote temporal glory , and opinions and formalities thereunto subservient , but the apostolick faith and worship , and the regeneration of the professors thereof , and their sincere devotion , godly unity , sobriety , righteousness , brotherly-kindness , and common charity , and all the vital parts of christianity : and to keep and cast out heresie , superstition , profaness , unrighteousness and all wicked error and practice , that tends to frustrate the designs of christs gospel : as also to prevent and remedy the causless tearing and renting of churches , and those alienations and animosities among christians , that proceed only from the wills and lusts of men . and the management hereof to this right end , is of far greater consequence , than any scrupulosity or preciseness about its external form and order . nay , if an external order could be proved to be primitive and apostolical , and were perverted and abused to inforce corrupt doctrines , scandalous and insnaring inventions and impositions ; and in a ceremonial strictness to indulge real profaness , and discourage true godliness , it were no other then the mystery of a carnal state under a spiritual name , having a form of godliness , but denying and suppressing the power thereof . the right end of discipline being such as hath been declared , it follows that its proper work is to incourage godliness , and to disgrace open sin . accordingly being rightly managed it admonisheth the unruly , casts out the obstinate , and restores the penitent . about these things it is active , watchfull and vigorous . what severity it hath , it exerciseth in correcting real scandals and gross breaches of gods law , and in maintaining the churches peace against those that cause divisions , and offences contrary to the doctrine which we have received , that is the doctrine of christ and his apostles . but it careth little for those matters , wherein the life and power of religion , and the churches peace and edification is unconcerned . much less doth it seek to quench godly zeal , and to hinder the necessary means of the increase of true godliness , or to afflict peaceable and pious christians by any needless rigors . chap. vii . religious family-government . in the time of the law the solemn dedication of houses was in use , the solemnity expressing that holy exercises should be performed in it , and that the houshold should be holy . in the first times of christianity , the scripture makes mention of churches that were in particular houses , teaching that christian families should resemble churches for piety and godly order . by family-godliness religion thrives exceedingly , and decays as much by the neglect thereof . by domestick instruction knowledge is much increased . for this private particular teaching is apt to be more heeded than that which is publick and general ; and persons are hereby prepared to attend with profit upon the publick preaching . good principles are infused , and impressions of good are made upon those that live under such government . and where much may not be wrought at present towards conversion , something may stick upon them , which may afterwards appear , when the grace of god shall visit them more powerfully . moreover national , and church reformation should here begin . nations will be wicked , and churches corrupt , while families remain disordered : but by the reformation of these lesser societies the larger are easily reformed , as the whole street is made clean , where every one will sweep his own door , which is but an easie task . it were most desirable that houses of eminent persons were exemplary in this kind , as it appears king davids was by that profession , i will walk within my house with a perfect heart , i will not know a wicked person , he that walketh in a perfect way shall serve me . but it is lamentable , that in so many families of professed christians of high and low degree , wickedness carries it with a high hand in drunkenness , swearing , cursing , open profanation of the lords day , in hatred of godliness , and contempt of gods ordinances : and that in many others free from debauchedness and open lewdness , there is no face , religion , no divine worship performed , no godly discipline , no instruction in the way of godliness observed . should any professing subjection to god , maintain under his charge and government an open rebellion against god , or at least a totall neglect of him ? should not god rule , where his servant rules ? wherefore it is the proper work of christian housholders in their several houses , to offer prayers and praises to god dayly , both morning and evening as the dayly sacrifice ; to sanctifie the lords day in prayer , singing of psalms , reading the scriptures and other holy books , in repeating sermons , instructing children and servants , and in taking account of their diligence and proficiency under the means of grace ; and this to be done not formally and customarily , but conscienciously in good carnest and to good effect . it is their charge also to hold a prudent hand over children in their minority , and not to indulge them in a course of idleness , sensual pleasure , or any inordinate liberty ; also to make intercession to god for those under their tuition , to allow servants time for secret duty ; lastly to purge their families of sinfull disorders , and to remove scandals , as carefully as the israelites cleansed their houses from leaven , at the time of the passover . as the religious care of superiors , so the submission and teachableness of inferiors is injoyned . children , servants and sojourners in godly families , being come into the lords heritage and portion , and under his special protection , and the dispensation of his grace , should not think it a yoke of bondage to live under such a discipline , and to be held unto such exercies ; but should improve the advantage and be followers of whatsoever is good and praise-worthy . and whatsoever imperfections they find therein , they should not malignantly aggravate the same , but bless god for the good , and consider the defects as the remainders of human weakness . chap. viii . private mutual exhortations , pious discourse and edifying conversation . it is also of great advantage when christian people are inured in the way of religious converse , and discourse for edification . for by this means they propagate the knowledge and love of the truth , and keep themselves in spiritual life and vigor , and daily building up one another on their most holy faith , advance heaven-ward . and it is as comely as advantageous . the royal prophet understood what was seemly and worthy of him in his conversation , and he saith , i will talk of thy commandments before princes and not be ashamed . is it not seemly for those that are risen with christ to speak of the things above , and for fellowtravell rs towards the heavenly kingdom , to mention the affairs of their own country ? it is also sweet and lovely , a partaking of that grace that was poured into christs lips , and it is pleasant to all such as savour the things of god. yea , are not converts bound by all means to seek the conversion of others ? we have received this holy commandment , let no corrupt communication proceed out of your mouth , but that which is good for the use of edifying , that it may administer grace to the hearers . indeed holy language proceeding from the mouths of scandalous persons or detected hypocrites is disgraced , and loseth its savour . if affectation and vanity appear therein , it hath not so sweet a relish . but this can be no disparagement to gracious words , which holy and humble men of inoffensive lives speak feelingly from the abundance of the heart ; and those that judge them hypocrites , god will judge . moreover , honest minds may be sometimes guilty of imprudence , and thereby occasion some disgust , and make that which is good and wholsom to be unacceptable and ineffectual . nevertheless t is a bad matter for any one from the baseness of some hypocrites , and the weakness of good christians to take occasion of pouring out contempt upon this godly practice . yea , whosoever gives a check to it , upon pretence of its unseasonableness and impertinency at some times , are not well advised for the interest of true religion , because for one that is overforward herein a hundred are too backward , and that among the wise and able , who might reap a harvest of much good , if they were not too shie or sluggish . the most have need rather of the spur than the bridle in this case . wherefore discretion will mind the season in which every thing is beautifull , and not inconsiderately force discourse , and run on therein when it will not be entertained , as in the set times of other mens sports or business : nor will it press any beyond due measure , and what they can well receive , lest that which in it self is precious become nauseous or untastfull . opportunity and leasure will sufficiently offer it self for set and solemn conference ; and besides this , there will be room almost continually to put in by the by , a word that may take effect . how forcible are right words ! it hath sometimes come to pass , that a short saying occasionally let fall upon a prepared mind , hath entred deep , and stuck close . yea , that which takes not much at present , may be remembred , and have its effect after a long time , and then be matter of much blessing and praise . the counsel of the wise preacher looks this way . in the morning sow thy seed , in the evening with-hold not thy hand , for thou knowest not whether shall prosper this or that , or whether they shall be alike good . whatsoever scornfull or careless men conceit hereof , the divine wisdom hath made it praise-worthy and precious . the tongue of the just is as choice silver , and the lips of the righteous feed many . and to good hearts this practice will not be burdensom , for they will recreate their minds herewith , as an holy divertisement and serious pastime , while others spend their leasure in that mirth and laughter which the wise man calls madness . chap. ix . the prevalence of religion or real godliness in the civil government of a nation . in christian states and kingdoms religion being gods interest , ought to have the preeminence in all things . and its preeminence is no incroachment upon the rights of the higher powers , but their establishment . god alone hath an underived and unlimited empire over man his creature . the people are primarily gods subjects , and then are subject to princes , as to his vicegerents , and obedience to him is the grand interest both of prince and people . none can doubt that god hath made his own glory , and mans salvation the supreme ends of government and subjection . and consequently , that is the best policy which gives these ends the highest place , and makes temporal advantages and the wellfare of the outward man subordinate thereunto . and this requires that the constitution give the highest regards to gods laws , and maintain their authority , and that the whole publick administration tend to the promoting of righteousness and true holiness , and to the suppressing of all unrighteous and impious practice . as it is the church's duty and honour to teach and command her children to do whatsoever christ hath commanded : so it is the proper work and chiefest glory of the magistrate , who is gods minister to defend the faith , and uphold the ordinances of the gospel , and to further the most lively and powerfull dispensation of them , and to incourage and command obedience to the divine law written in nature or scripture . in subserviency hereunto his power is to determine such things as are requisit in general , but in particular are left undetermined of god , and therefore called indifferent , and are to be ordered by human prudence according to the general rules of gods word . and for these ends the chief magistrate hath a supremacy in all causes , and over all persons , civil and ecclesiastical . but it is no diminution of his authority to remove from it things unnecessary , unprofitablē , and offensive in their use , and for their doubtfull nature apt to perplex the subjects conscience . and he is the general bishop of his dominions in a political sense , without any incroachment upon that authority , wherewith christ the king of the church hath invested spiritual pastors . as he is such an officer , it is worthy of his chiefest care to provide , and send forth able and faithfull dispensers of the word , that may teach the people the good knowledge of god , after the example of the good king jehoshaphat ; and to see that every one , who hath the cure of souls , be resident with his flock , and constantly instruct them by preaching the word , and catechizing them in the principles of religion ; and not to suffer pluralists to seise upon several congregations as a prey , to fleece but not to feed them ; to incourage laborious ministers , that watch for the peoples souls , as those that must give an account ; and strictly to injoyn the sanctification of the lords day , which was sanctified to the publick worship of god by the apostles of our lord , who were guided by an infallible spirit in setling this , as all other ordinances pertaining to christs kingdom , and was observed by the apostolick churches , and so hath continued in all ages , and in all places of christianity , and is conveyed down to us by as unquestionable tradition as the scripture it self . it is not of little moment to suppress , or at least to bring into disgrace whatsoever customs serve for nought , but to feed inordinate sensuality , and to make those that use them profane , vicious and licentious . there are frequented shews and pastimes well known , that increase unto all ungodliness , and may be called the devils ordinances . those that wish well to piety have an ill part to act , when they take upon them to defend some exercises , from which an extreem abuse is inseperable , and which are made a trade of gain arising from the impurity and profaness of them , and therefore are incorrigible , and can admit no reformation . the piety of any nation is not to be measured by formalities and opinions and uniformity in little things , but by substantial devotion , by solid zeal in the weighty matters of the law , and main concerns of religion , by righteousness of life , by sobriety , purity , modesty , by peace and concord with mutual forbearance in those differences that should not , and need not make breaches among brethren , by dutifulness in all relations , by industry , frugality , and by abounding charity that is full of good works . happy is that state where religious influence is predominant , where the pious and prudent bear sway , not by intrusion , but by lawfull admission ; also where it ariseth to that strength , as to carry along with it the affection and interest of a nation , not by setting up the faction of a few , but by making the generality , or at least the greater number of considerable men , some of them truly regenerate christians , and the rest orderly and well affected . one would think it were out of question , that it were more desirable , that religiousness should be in fashion , than open dissoluteness and profaness . for uncontrolled profaness will run down all religion . but when those that reach not the power of godliness indeed , come so far , as to take up an outward garb thereof , it is a great external advantage to true religion , and shews its prevalent influence on the publick state. if any should demur upon this assertion , by making it a question whether phariseim or profaness be the worser evil , let him know first , that profane and dissolute christians are notorious hypocrites , for professing to know god , when in works they deny him . besides phariseism is not simple insincerity , but a compound hypocrisie , wherein malignity and enmity against the power of godliness is the chief ingredient , it is a kind of strict externalness that seeks to destroy the inward life and spirit of that religion , which it pretends to own . i have no list to say that such malignity is less mischievous than filthy lewdness or debauchery . but the garb of strict profession here mentioned , is of another nature , and serviceable to the churches good , though we must continually and strictly charge all men to beware of resting in it to the ruine of their own souls . chap. x. christian unity and concord . all faithfull christians are members of one mystical body , having all one spirit , one lord and head , one faith , one baptism , and one god and father of them all , one hope of their calling , and one heaven to receive them all . their union and fellowship being chiefly mystical and invisible , their unity is far greater , than what outwardly appears to the world , and sometimes than what themselves can discern among themselves in particular , by reason of many inferior , yet very disquieting differences and discords . nevertheless it behoves them to provide , that it might appear as much as may be , what it is indeed , and that it be conspicuous and illustrious in the sight of men , by their walking in love and peace . unity is the churches strength and beauty , the honour of the faithfull , and an argument for the certainty of their most holy faith. it makes religion lovely , and draws forth blessing & praise from the beholders of it , and wins the world to a love and reverence of that piety , which makes the professors of it to live in brotherly kindness and mutual charity . but division is the church's weakness and deformity , the reproach of christians , and a scandal against christianity , and an objection put into the mouths of infidels against the faith , and an occasion of stumbling unto many . in the present divided state of religion , each party is apt to appropriate godliness to themselves , or at least to carry it towards others , as if they did so . and they , that are loudest in accusing dissenters of uncharitableness in this kind , are themselves as uncharitable as any others . it is true , that god hath a peculiar people , distinguished from all others by a peculiar character , but it is not confined to any party of this or that persuasion or denomination , that is narrower than meer christianity . and all true christians are to receive one an other , as god hath received them . indeed the best christians are to be best esteemed , and their fellowship is most desired . but if they should be severed from the universality and in a strict combination set up as divided party , it tends to the churches ruine : for a kingdom divided against it self cannot stand , and if the nobler parts of the body forsake the rest , the whole must needs die . christian concord doth not signifie an aggregation of things inconsistent , as the fellowship of righteousness with unrighteousness , the communion of light with darkness , the concord of christ with belial . to set up unity against piety , is a conspiracy against christ , who is king of righteousness , and to pretend piety against unity , is to oppose christ the prince of peace , whose kingdom is the reign of love in the soul : holiness and peace must kiss each other , and as inseperable companions walk together . it is the unity of the spirit we are charged to keep in the bond of peace : but concord in any external order without fellowship in the divine life , is not the unity of the spirit , which is to partake of the same new nature , and to walk together in the same holy way . this is far more excellent than the greatest compliance in matters of meer external order , and consequently much more regardable in our estimation and reception of persons . though to meet in one place , be not of so great importance as to be joyned in one spirit , yet it must not be counted a small matter . the unity of faith and love is much concern'd in the unity of church communion : it will be a matter of some difficulty for them to live together in love , whom one church cannot hold . church divisions commonly divide affections , and draw men into parties and divided interests , and make them seek to strengthen their own party , by weakening all others , to the great dammage of true religion in general . for which cause the unchurching of churches and renouncing of communion with them that are sound in the doctrine of faith and sacrament , and in the substance of divine worship , should be dreaded by all sober christians , yea , all unnecessary distances should be avoided , least they lead to greater alienations , and direct enmities and oppositions . those churches that cannot hold local communion one with another , by reason of differences that destroy not the essentials of christianity , should yet maintain a dear and tender christian love one to another , and profess their owning of each other as churches of jesus christ , and should agree together upon certain just and equal rules , for the management of their unavoidable differences , so as may least prejudice charity and common good , and least harden the ungodly and grieve the weak or dishonour god , or hinder the success of common , great and necessary truths upon the souls of men , amicably promoting the common cause of christianity , and every part thereof , in which they are agreed , and opening their disagreements to the people as little as they can . schism is an unwarrantable separation from or division in a church , and without controversie it is a heinous sin , and to be detested both for its exceeding sinfulness , and wofull consequents . but it hath been so disguised , and the odious name hath been so confusedly cast abroad , and so unreasonably and maliciously misapplied , that it is too slightly thought of , where it should be sadly laid to heart : for it is common with the strongest party , be it right or wrong , to call themselves the church , and to have no better name for others than schismaticks ; and so the reproach is but contemned by them that suffer it , and the sin it self is too little feared on all sides . but it is not a temporal law nor secular power , nor any prevalence of strength or interest , that makes a church ; and none of these things will excuse them from schism , that act uncharitably against their brethren , and obstruct the progress of the gospel , and the increase of godliness ; nor are they forthwith to be counted schismaticks , who cannot in all points observe the commandments of men , and cannot neglect to yield their help to the saving of souls , that would otherwise want due means of salvation , when god hath called them to that service , with a woe unto them if they preach not the gospel . for as much as all must dread the guilt of schism truly so called , let it be well considered , that ecclesiastical superiors are as much concerned to take heed of schismatical impositions , as the people are to shun schismatical recusancy and disobedience : as well the pastors wisdom as the peoples due submission , is here importunately called for . when superiors know how to command , and inferiors how to obey , things will go as well as may be hoped for in this our imperfect state here upon earth . as the peace of a corrupt state of religion is best assured by suppressing all conscientious inquiries into its decrees ; so the peace of the true church and of the sound state of religion , is most secured by the most perfect exercise of sound judgment and upright conscience in all its adherents . that church that claims to her self an infallibility , or challenges and obtains from her partakers an implicit faith in her determinations , without further enquiry , needs not fear the breaking of the bond of her peace , if she multiply constitutions and impose any devised doctrines and ordinances sutable to her own estate . on the other hand it is most evident that a rational conscientious and truly pious concord among such christians , as know and care what they believe , can never be procured without avoiding the imposition of things unwritten and unnecessary , in which it is morally impossible for men of sound faith and good conscience generally to agree . but when necessary things only are injoyned , their weight and truth will soon be known , and owned of all honest minds , or at least are most likely so to be ; and much sooner and easier than the weight , and truth of little and doubtfull things ; and by this means they would more easily move with joynt consent in one godly order , the matters of their difference being before hand taken out of the way . this moderate course being held , the union of unseigned faith and love will become a sure foundation of true christian concord with sound judgment and good conscience , and do that for the suppressing of schism in the right state of christianity , which implicit faith and blind obedience doth in false , corrupt and antichristian state. here it is mainly requisite , that those things that most promote or hinder the new birth and spiritual life , be by pastors and people universally most regarded ; and those that make little for or against the same , be looked upon as of little moment . and the truth is , when the greatest and weightiest matters are duely prized and most contended for , contentions about little things will soon expire . and if this course be taken , hypocrites will lose their advantages of seeming religious by zeal for those things , wherein religion doth not consist , and carnal designs and interests that now rend the churches , and trouble all things , would be defeated and abandoned . moreover to maintain peace , they that rule had need consider what mistakes and weaknesses are competible to true believers , and sometimes to the best and choicest of them , that they might not bear too hard upon them . and they that are ruled must consider that the best polity or constitution , so far as it is of mans regulating , hath defects and inconveniences , and affairs will be complicated ; and therefore they must not be too unyielding , but bear with what is tolerable and not easily remediable ( though they may not in any wise do a sinfull act , or omit a duty in the season of it . ) for by want of such forbearance , they may sooner destroy the good part than mend what is amiss . it is not seldom in such cases that men seek remedies , that prove worse than the disease . if the healing of breaches require an yielding or receding from what hath been stood upon , it should be on that part where equity and necessity declares it should be . it is not so easie for every christian to resolve what is right in many opinions and usages , as for those in power to omit the inforcing of them . unnecessary injunctions may easier be parted with , than mens judgments can be altered , or their doubting consciences well setled . this tenderness and forbearance is no lessoning of the church ' s honour and power . and a little diversity i● little things , cannot rationally move derisi●… in the irreligious , nor justly give scandal to any . but there be things of that slightness that an over-precise and importunate unifo● mity in them , may occasion contempt and suspition of hypocrisie or superstitious folly unity of faith and life is the glory of the tr●… church , and uniformity in external order is 〈◊〉 be indeavored with sobriety , and is best effecte● by cutting off superfluous institutions and lay ing no greater burden on the faithfull tha● things necessary . and this pacifick state may b● as well hoped as wished for , if the guides o● the church would seek the things of christ mor● than their own things . but alas , the usurpations and impositions o● proud and selfish men , even in pretence o● suppressing schism , have hindred christia● people from uniting in the true center of unity which is jesus christ , as set forth in the doctrin● of the apostles and prophets , and which 〈◊〉 the same yesterday and to day and for ever . in deed , they that prevail by power to advanc● their own devised ways , and crush disenters may make a desolation and then call it peace an● union ; but it is not the peace of christs kingdo●… divisions are caused by men of corrup● minds , and partly by the weakness of good men ascribing too much to their own apprehen sions and inclinations , and not considering th● condition of others as their own , nor minding the necessity and usefulness of lawfull compliance , or of mutual forbearance and discention . chap. xi . a good frame of ecclesiastical polity . the promoting of true christianity , and all the things before named pertaining to the sound state of religion , depends much upon a good frame of ecclesiastical polity . undoubtedly our lord jesus christ hath appointed spiritual officers to guide and rule his church ; and in the government thereof there be some things of divine right , and unalterable by the will of man ; and there be many things necessary to the support and due managment thereof , that are of humane determination as to the particulars . both kinds are liable to depravation and great abuse . things of divine right may be corruptly managed and perverted to wrong ends ; and things of mans appointment are sometimes not only ill managed , but ill ordained , as being wholly incongruous and perhaps pernicious to the right ends of goverment . now a good polity is the whole compages of things laid together in the fabrick of the church fitted and directed to promote the christian life , or the power of godliness , and to prevent or remedy the decay thereof . and the more notably and powerfully conducible it is to this end , it is by so much the more excellent . according to this rule , it hath most regard for sincere christians , and insists most upon their incouragement and the increase of their number , and it makes all its external orders and interests subservient to the prosperity of the church regenerate . the order wherein it excells , is an orderly management of those things , which are of divine command , in matter of doctrine , worship , discipline and conversation , in such manner as is most effectual for the obtaining of their ends , by such necessary rules of prudence , as are requisite in all human actions . it prefers purity and spirituality before external pomp , though it neglects not those necessary decencies and ornaments that should attend the service of god , according to the awfull regard that is to be had thereto , and the reverend demeanor to be used therein . it provides able ministers of the gospel , and that every pastor be resident with his own flock , and that he duly feed them , and labour in the word and doctrine , and that the people be not left in the hands of a mercenary procured at the cheapest rate . it provides by a liberal maintenance worthy endowments and priviledges , for that meet support and honour of the ministery , which is requisit to preserve the authority and reverend esteem of their persons and office ; yet it regulates the same as much as may be , to prevent ambition , avarice , sensuality , idleness , haughtiness ; that the worst of men may not be incouraged to aspire to its promotions , and that good men may not degenerate , and that the sacred name of the church may be held by a society of men , not carnal but truly spiritual . it is constituted as much as may be , to secure a succession of wise and godly pastors and teachers from age to age , which is the surest means of the church's perpetual good estate . it is not framed to uphold things only serviceable to a carnal interest , but to inforce things acceptable to god and profitable to men ; and to suppress whatsoever tends to defeat the power of the gospell , or disgrace the profession of it ; and to reform abuses impartially and effectually . according to the true end of ecclesiasticall authority ( which is for edification , and not for destruction ) it inlargeth the power of doing good , and restrains the power of hurting , as much as the ends of goverment will permit such restraint ; accordingly its greatest severity takes hold of the worst men , and the best are left most at liberty , and secure from unnecessary molestation . it is directed to the satisfying of the just and reasonable demands of conscience , which is a choice and tender thing , and therefore it is very tender of intangling and perplexing the same unnecessarily . it makes the pastors government truly pastoral , that is , not imperious and violent , but paternal , proceeding by exhortation and doctrine , and gentle instruction and love , and when correction is necessary , by the rod of discipline . it aims at the forming of mens minds , and the governing of their conversations by good and sound principles , and to make them , a●… much as may be , a law to themselves : yet a●… supposing the exceeding pravity of mans nature , and the infirmities of the best of men , i●… leaves not the safety of religion meerly to mens good dispositions and inclinations , bu●… by due restraints curbeth the remainder o●… mans perverseness . it seeks not to debase the people and de press their faculties , that they may be the more easily led captive by politick men at their pleasure ; but to ennoble them , as much as they are capable , and to advance their understandings to the best improvement ; and accordingly it takes care , that they may be throughly instructed in things pertaining to faith and godliness . in a word , it would make even the lowest and meanest of them not brutes bu● men ; and not meer natural men , but christians or spiritual men. the subject here described hath different degrees of excellency , as it is more or less answerable to its rule , and available to its end . but notwithstanding divers defects and errours , if that which is wholsom and good be predominant , it is to be esteemed a good constitution : yet the best is most desirable . of such consequence is the structure of ecclesiastical polity , that if it be naught , it hath a continual evil influence on all church affairs , and perverts the whole course thereof ; and the making of many particular good laws , or rules will not help it ; for in that case they are rendred almost useless . it is notably observed by a person of eminent worth . church government is a fort or castle , if traitors to the kingdom of christ get the possession of it , it were desirable , that the castle were ruin'd , and the christian religion left to support it self by the innate evidence of its own truth , than be forcibly maintain'd for contrary ends , and prove a mystery of ungodliness and tyranny . chap. xii . the corrupt state of religion ; and first externalness and formality . every kind of excellency in the present world hath its counterfit or false resemblance , which in things of a moral nature is the depravation or degeneration thereof . and so the true religion hath its degeneration which is destructive to it ; yet in this corruption of mankind is easily mistaken , and exalted in the room of it . it is a dead image of christianity without the inward life of christ , and the works thereof are dead works being not wrought in god. it is the dominion of the spirit of the world , and of unmortified lust under pretence of the rule of the spirit of god. it is a zeal of some unnecessary opinions and unprofitable observances , received sometimes from a more peculiar and private fancy , sometimes from the general custom and tradition ; or at the best , a zeal of orthodoxality , when that form of sound doctrine is not obeyed from the heart . it is a self-chosen godliness , and not of gods making , taken up to delude the conscience , and lift up the soul with high but ill-grounded hopes , and in the mean while to excuse it from that which is the root of the matter , the renouncing of the carnal life and all worldly lusts , and the obtaining of the spirit of power , love , and of a sound mind . and a life of purity , goodness , and impartial righteousness . the best of it is but a gloss or varnish of superficial religiousness , accompanied with a dead kind of morality , which hath its rise from education , or from complexion ( otherwise called good nature ) but springs not from the root of love towards god , and of a living faith in jesus christ. the several impostures , disguises and false pretences , by which men delude themselves , and abuse the world in this matter , are almost numberless : yet they generally fall into one of these two main currents of religious aberrations , either the political , popular and broad way of externalness and customariness , or the devious path of sectarian dissetledness and extravagancy . the more ample degeneration of christianity is the meerly formal , external and political state thereof , that hath prevailed far and near over the christian world. this externalness is very plausible and specious , but very consistent , and for the most part accompanied with a large indulgence to the flesh , and with much licentiousness of principles and practice , and it casts the mind into a deep forgetfulness of that which is spiritual , and substantial in religion . it is the common rode and broad way , because most obvious and easie to the carnal spirit of all sorts of men , who having some conscience of religion , gladly take up with a form , that with more security and peace they may deny the power thereof ; as also because it seems most servicable to superiors for shaping and swaying the consciences of inferiors to their wills , and to the ends by them designed . accordingly as it gets ground , it erects a frame of things which hath a shew of piety , unity and order , but is really an engine devised to destroy whatsoever may be truly called by those lovely names . when mens false and vain inventions rule instead of gods oracles ; when the truth of the gospel is mingled with such doctrines , institutions , and observances , as corrupt the purity , enervate the power , and frustrate the ends of the gospel ; when the misapprehension or misapplication of true doctrine depraves the mind , and begets a false notion of godliness or christianity ; when regeneration or true conversion is prevented , by being made in effect no more than civility , joyned with a dead conformity to the exterior part of the christian institution ; when religion is placed in an outside pharisaical holiness , in some bodily severity , and it may be in meer forms and empty shews , without internal and real mortification and devotion ; when the exterior ordinances of the gospel are retained , but used after another manner , than what becomes the gospel-church , or sutes the ends of gospel-worship ; when a sapless and fruitless generation of men are nourished in holy orders , who cherish the people in ignorance , profaness or lukewarmness , who shew them a way to heaven , that is smooth , broad and easie to the flesh , who serve , or at least spare the lusts of men , who humour the vulgar sort in rude follies , who give absolution upon formal and loose terms , and therewith a false repose to poor deluded souls ; when the great interest of churchmen is to promote superstition , blind devotion , and implicit faith , and to hold people in the chains of spiritual darkness , and in the pleasing bondage of carnal liberty , their consciences being in the mean time secured by the belief of certain tenents and articles of religion , and the devout observance of certain external ordinances ; when the policy of the church is contrived to maintain fleshly ease and pleasure , worldly pomp and power , and the chiefest glory of the ecclesiastical state lies in outward order , without inward life and spirit in sacred administration ; when the weapons of its warfare are not spiritual but carnal , sutable to an earthly and sensual state ; when submission to the wills of masters upon earth is called obedience , and their peaceable possession of wealth and honor is taken for the churches peace ; when concord in the unprofitable or hurtfull dictates of men is made to pass for the unity of the spirit ; when the constitution it self ( the general corruption of mankind being considered ) is found defective for the true end of government , and le ts loose the rains of depraved appetite , and by carnal allurements alienates the mind from the things of the spirit of god , and turns it after the pomps and vanities of the world , and serves the voluptuosness , covetousness and pride of its adherents , for which cause its yoke is easie to the sensual part of men , but it is scandalous to them that know the truth , and becomes a stepmother to the most serious and conscientious ; when these and the like things prevail , the christian religion is turned into another thing than what it is indeed , by men of corrupt minds , who serve their own lusts , and by the wisdom that descends not from above , but is earthly , sensual , devilish , square out to themselves , and those that live under their influence , a loose form of christianity not after christ , but after the course of this world . but this corruption is more or less enormous in different ages and countries , according to its greater or nearer distance from the times and means of purer knowledge . and a less corrupt state may be severed from that which is more grosly vicious and impure , and yet remain a degeneration in the same kind though in a lower degree . and let this be noted that in a degenerate state , the doctrines and institutions of christ may be so far retained , as to contain things absolutely necessary to christian faith and life , which may beget and preserve the vitals of christianity in them , that do not mingle with the other poisonous ingredients , or at least not in their full extent . yea , the degeneration may happen to be in a lower degree , and less pernicious , and perhaps only as a scab upon some part , and not overspreading the whole body of the church , and great multitudes therein may profess and practice the truth as it is in jesus . thus the judaical church in its corrupt state retained the vitals of true religion , which were a sufficient means of grace to them that escaped the pollutions of those times , and were not seasoned with the leaven of false teachers . chap. xiii . the sectarian and fanatical degeneration . the other deviation lies more out of the common rode of the generality of carnal gospellers , and this is usually stiled sectarian , whereof the particular by paths are numberless . but let this be noted , that whatsoever way swerves from the main ends of religion , and the great design of the gospel , is no other than a sect or faction , yea , though it spread so far and wide , as that they who walk therein , do for their huge multitudes presume to appropriate to themselves alone , the title of the catholick church . wherever the interest of a party bears sway to the detriment of the universal church , and the common cause of godliness , where inventions false or useless are made the necessary symbols of religion , there a sectarian interest bears sway , and the gaining of the secular power will not wipe off the blot of such a party . the name of sectaries may fit proud usurpers as well as blind zealots . this necessary proviso being made , it remains to speak in this place of the more incoherent , unstable , and ungovernable sort of sects . the root of the evil in this kind is commonly a heightened fancy , and complexional zeal bearing rule instead of sober judgment , and a more intellectual , spiritual and pure love . it shall suffice to set down some notable instances , for it were endless to recount them all . some have been so far transported with the hatred of church tyranny , and persecuting pride and cruelty , that they mind not the good of church unity , order and government ; and they run so far from implicit faith in the dictates of proud men , that themselves have proudly slighted the churches directive judgment , and all pastoral authority as a thing of no value , and have fiercely impugned it , as opposite to christian liberty . of the like strain are they , that upon pretence of higher attainments and greater spirituality have rejected external ordinances ; as the dispensation of the word and sacraments , and the publick ministery , and ecclesiastical discipline as low and beggarly rudiments , while they declare themselves hereby to be carnal , and vainly puffed up in their fleshly minds . some through abuse and mistake of divine promises concerning the spirits teaching , have forsaken the sure guidance of gods law , and betaken themselves to the uncertain intimations of providence , and the dangerous impulses of their own spirits , and pretended immediate inspirations , which are for the most part the delusions of an exalted fancy ; and sometimes they have really fallen under satanical impressions . because there is the fleshly wisdom of the carnal mind , that is enmity against god ; some have disclaimed reason it self as corrupt and carnal , and in the mean while follow their own wilfull imagination under the pretence of the light within them , and delight in things irrational and unintelligible , and render themselves uncapable of sound instruction . a fanatick fury hath hurried some under pretence of erecting the fift monarchy , to rend and tear kingdoms and nations , to attempt the dissolving of all government in church and state ; which is indeed the most ready way to subvert gods kingdom by the subversion of christian magistracy and ministery , and to dispossess the gospel of the territories it hath gained . some have proceeded so far in the pretended reign of the spirit , as to abrogate the external frame of the christian religion , and to turn the gospel history into mystical allegories , yet such as might be conceived and shaped in a vulgar fancy , and are low and despicable things in comparison of the great mystery of godliness , according to the historical sense of scripture . and which is yet worse , some have been so gross as to turn into an allegory the great hope of our christian calling , even the resurrection of the dead , and the life of the world to come , and so pervert the mysteries of the gospel into a mysterious infidelity and apostacy from jesus christ. yea , some perverting the high expressions of fellowship with god , and dwelling in god , and being made partakers of the divine nature and the like , have impiously talked of their begodded condition , and blasphemously intituled the most high and holy one , to their abominable extravagancies and impurities . and besides all these , some are perpetual seekers , having no fixed belief in the most important points . persons so far inlightened as not to see the necessity of a higher way than the common dead formality , and having some tast of spiritual things , and thereby raised above the general indifferency , and luke-warmness unto a kind of strictness , seriousness , and fervour of spirit in religion , yet falling short of true conversion , and especially if they be well conceited of their own gifts and parts and seeming graces , are apt to be carried away with a full gale of fancy into the gulf of these delusions . and a tincture of this contagion , though in a lower degree , may sease on some , who stand in the true grace of god , being deceived by a shew of purity and spirituality , and peradventure lying under the disadvantage of some insnaring occasions , which work upon the remainder of pride , levity , curiosity , and other corruptions , which the present imperfect state leaves in the hearts of real christians . and some of these may sooner fall into absurd opinions , than many that receive not the truth in love , who may easily abide among the orthodox , either because they do not concern themselves in religious inquiries , or because they are held by worldly advantages which stand on truths side . the fancy is sooner filled with notions and the affections thereby raised , than the judgment is well informed and the heart established in grace . hence proceed a sickliness in the souls appetite , a satiety of plain saving truths , and of sound wholsom preaching , a desire of novelty , self-conceitedness , pragmatical confidence , rash censures , partiality in hearing the word , a lessening of the pastoral authority , incroachments upon the pastors office , dividing principles and practices , and innumerable , inconveniences . moreover , well meaning people associated in a stricter profession , are apt to be sequacious of some leading persons among them , and some will follow the rest for company . and the high pretensions and heightened confidence of enthusiasts , is a kind of enchantment to bewitch those that unwarrantably approach to near them , especially such as are predisposed by temper or complexion towards enthusiasm . in these things men forsake the law and the testimony to walk by false lights , and to follow blind guides . the holy ghost bids us trie the spirits , and hath given us an infallible rule of tryal , and leaves us not to any unaccountable impulse or impression . the whole tenor of evangelical doctrine shews that the christian spirit is both pure and peaceable , that it doth not divide , break and scatter a christian people , but unites , heals and settles them , that it doth not overturn churches and civil states , nor inflame rulers against subjects , nor subjects against rulers , nor dissolve magistracy and ministery ; but that it turns the hearts of the fathers to the children , and the disobedient to the wisdom of the just ; and conciliates the minds of magistrates , and ministers and people of all degrees in righteousness and peace , which is the right and sure way of erecting gods kingdom . it doth not cancel reason , but maintain its interest in religion , as being under the power of god , and the great prop and proof of the christian faith. it is a spirit of judgment , and soberness , and suppresseth the wild dominion of the unruly imagination . it doth not turn men from humanity and civil behaviour , unto a surly and cynical pride , and fanatick melancholy and austerity ; but it disposeth them to all the duties of human life , and civil converse . but there must be heresies , and it is impossible but that offences should come . where the light of the gospel is broken forth , sectarianism and fanaticism is the devils after-game . so it sprung up in germany upon the birth of protestantism , so it sprung up in the primitive church upon the birth of christianity , in the gnosticks , and such like sectaries , and so it continues in our times . these irregularities and extravagancies are a great dammage , and reproach to a serious , zealous and strict profession , and it is a stone of stumbling before many . nevertheless the greatest and most dangerous degeneration from the sound state of religion lies not this way . the conceptions and motions of fanaticism , having a kind of spiritual strain though in a delusion , take not with the greater number whether of high or low degree , the learned or unlearned sort . and in case it seases on a greater multitude , it may trouble and unsettle a state , but it can never settle it self ; and if it domineer a while , its tyranny cannot hold , because it hath no foundation , and it can never obtain to be a national religion , because it is inconsistent with the stability of civil government . it s greatest mischief to a state is , that it may serve the designs of others to work out a more lasting misery . for which cause , the romish emissaries under a vizor have overacted this wild spirit , that by its confusion and anarchy , they might make way to introduce their own tyranny . but the more extensive , dangerous , and lasting depravation of christianity lies on the same side with popery , which is formidable indeed being founded in power and policy and suted to worldly interests , and to which mens innate propensions do generally more incline them . for that their fancies and affections are inveagled with its outward wealth and glory , and their consciences laid a sleep by its loose principles and lifeless forme of devotion . chap. xiv . the way of preserving religion uncorrupt . the truth and purity of religion lies in its conformity to its rule , which is gods revealed will or law , and its deviation from it , is its depravation . from this rule men are easily drawn aside , being inticed by their own vain imaginations , perverse inclinations , and carnall interests , to false ways and vain inventions . for which cause it behooves the zealous religionist to be carefull even to jealousie , that he be not imposed upon by himself or others , and in this care heartily and intirely to resign , and conform himself to the law of god. by such resignation and conformity he secures his own soul , and what in him lies the sound state of religion . it is here acknowledged , that what is written in nature is gods law , as well as what is written in scripture , and that natural revelation as well as supernatural is divine , and whatsoever is known of god by the light of nature in the matter of religious worship , is to be received as well as that , which is known by the light of scripture ; and the divine goodness is to be owned in both , though in the latter it hath appeared more abundantly , because therein is given us a full instruction in all things pertaining to gods kingdom , which in the other is not given . for the great mysteries of the gospel could not be known by nature ; and in things that could be known thereby , the light is but weak and glimmering , and not easily able to fix the heart therein , not so much for want of evidence in the object , as from the pravity of our mind , reason being laid asleep and all our faculties being sunk into the brutish life . what is the utmost capacity of that light among the heathens , is hard for us to define ; and though it be harsh to determine that they were all utterly and universally forsaken of god ; yet it is evident both by scripture and the lives of the gentiles , that gentilism was a very forlorn state . this is enough to shew the high favour of god toward the church in supernatural revelation , by which he hath not only instructed us in things supernatural , not otherwise to be known in this life ; but also more perfectly in the laws of nature , now transcribed into the books of the old and new testament , so that there is nothing of religion or morality that may not be found therein . besides the law of god written in nature and scripture , what certain and stable rule of doctrine , worship , discipline , and conversation , hath the church to walk by : that there can be no certainty or consent in meer or all tradition , or in the judgment of the ancient fathers , or the ancient practice of the catholick church , is so evident as needs no confirmation : and there can be no acquiescence or accord in the determinations of any visible , universal , supream power . for whereas all christians acknowledge the divine authority of the scripture , they neither do , nor ever did , nor will , unanimously acknowledge that there is such a power in being . and the main body of them that maintain'd such a catholick supremacy , cannot agree in what subject the same resides , whether in the pope , or a general council . and as several popes , so have several councils of equal amplitude and authority , often crossed one another ; and consequently some of both kinds must needs have erred : and it still remains a controversie undeterminable , which councils are to be received , and which to be rejected , unless the whole christian world hitherto disagreeing herein , will be bound up by the resolves of one party , that can bring no better proof than their own pretended infallibility : to all which may be added that an oecumenical council truly so called , or a representative of the universal church , was never yet congregated . wherefore let the faithfull rest upon the old right foundation , the doctrine of the prophets and apostles , whose infallibility is unquestionable . such being the fulness and perfection of holy scripture , which was given by divine inspiration ; and that for this end , that the man of god might be perfect , throughly furnished unto all good works , it must needs be safest in divine matters not to be venturous , without its warrant . they best secure themselves from error , who keep to that rule which is both perfect and infallible , some pretending to lay open the folly of the way which they call puritanism , affirm that the mystery thereof lies in this principle , that nothing ought to be established in the worship of god , but what is authorized from the word of god : indeed there are those of that denomination , who disallow whatsoever instituted worship is not so authorized ; but they are not so ignorant , as to suppose that all particular circumstances belonging to divine worship , which admit of endless variation , are defined in the word of god ; such as are those natural and civil circumstances without which , actions are not performable but they suppose a wide difference between these matters , ( such as time , place , method , furniture , &c. ) and those ordinances of religion which they take for parts of worship , as being made direct and immediate signs of honour given to god by their use : and all of this kind some do judge or at least suspect to be unlawfull , that are not of gods appointment . my design obligeth me to shun the intangling of this discourse with controversie , and therefore i write not either for or against the lawfulness of such uncommanded worship ; but it is sufficient for me to shew that the purity of religion is more safe by acquiescence in that only which god hath prescribed , than by addition of new ordinances of worship devised by men , who even the best of them may too easily deviate from the truth : and who knows not that too much yielding to mens devised forms and rights , which had a shew of wisdom , made way for the departure of so great a part of christendom , from the primitive christianity . all duties of the law of nature , may be clearly proved from scripture , though the particular instances thereof that are innumerable , and their infinitely variable circumstances cannot be there expressed . as for instituted worship , it is unquestionable that there is no such defect in those parts thereof that are of divine authority , as needs to be made up by the human addition of other new parts . and it is granted on all hands that there are things meerly circumstantial belonging to it , which are necessary in general , but in particular not determined of god , and must be ordered by the light of nature and human prudence , according to the general rules of gods word . none that know what they say in magnifying the written word , will teach the people not to rely upon impartial reason , which no true revelation did ever contradict . but we are so conscious of the weakness of human understanding , that in case of any seeming contrariety between scripture and reason , not to give the scripture the preeminence , we know is most unreasonable . is scripture liable to be perverted ? so is reason . is there obscurity and difficulty in the interpretation of scripture ? so in human ratiocinations much more . whosoever can apprehend right reason , can rationally apprehend gods written word , which is its own interpreter , and whose authentick interpretation of it self , we are inabled to discern by rational inferences and deductions , as well as the sense of any rational discourse whatsoever . and the evidence of gods testimony is much more effectual , than the arguments of human reason to command assent , and quiet mens minds and appease their contests . and if we yield not our controversies to be finally decided by this sacred rule , whither shall we go , or wherein shall we all be bound up ? the truth is , when men seek out vain inventions to please their own fancies , or to serve their own ends ; and find their devised ways condemned by gods word ; then they fall to derogate from its authority and sufficiciency , and talk much of the impertinency , and folly of those , that insist upon it , and cry up tradition , and reason , and that wisdom of man , that is but foolishness with god. when things will not be as well as they should , they must be as they may . there be some usefull truths and practices that may be too dearly bought , if purchased with the breach of the churches peace and unity , and the hazard of its whole estate . howbeit then is the best state of things , when the apostolick doctrine and discipline is the standardmeasure of all , and nothing is retained , but what is plainly agreeable thereunto . and the safety of pure religion lies in as through a reformation according to this rule , as the times will bear . let the severest reason that is impartial , weigh the following words written by one of a catholick spirit , and true to the interest of reformed christianity , touching our departure from rome . we should leave upon us no string or tassel of our ancient captivity , such as whereby they may take hold of us to pull us back again into our former bondage , but look upon our selves as absolutely free from any tye to them , more than in indeavouring their conversion and salvation , which we knowing so experimentally , not to be compassed by needless symbolizings with them in any thing ; i conceive it our best policy , studiously to imitate them in nothing ; but for all indifferent things , to think rather the worse of them for their using them , as no person of honour would willingly go in the known garb of any lewd and infamous persons : whatsoever we court them in , they do but turn to our scorn and contempt , and are more hardened in their own wickedness . wherefore seeing that needless symbolizings with them doth them no good , but hurt , we should account our selves in all things indifferent , perfectly free to please and satisfie in the most universal manner we can , those of our own party , not caring what opinions or customs , or outward formalities the romanists and others have , and may have had from the first degeneracy of the church . as for the word popery , it is not more odious than ambiguous among protestants . on the one hand some , that will speak hard words against it , have drawn it into so extreamly narrow a compass , as to place it in little more than a secular interest of power controverted between the pope , and the princes and prelates of christendom : and others that make it broader , are yet very tender , if not fond of many gross corruptions of the roman church . on the other hand some have extended it so far , as to disparage things good and laudable , and requisite , and ignorantly call by that name whatsoever they fancy not . nevertheless those useless and offensive things taken up by the papal church since the time of their known apostacy , both doctrines and customs , and that are theirs more peculiarly , may justly be called popish , though they were not imposed as apostolick commands , or means of obtaining pardon of sin , or of working grace . why should we be tenacious of their forms , to the scandal of those of our own belief ? how are we obliged or concerned to conform to their usages more than they are to ours ? have they any authority over us , or are they any way a rule unto us ? are not the holy scriptures of right both their rule and ours ? or can they upbraid us for departing from them in these at least unnecessary opinions and customs , unless they upbraid us upon those grounds which we have rejected , together with their usurpation , and and which if we receive again , we must quit protestancy it self ? this striving to come so near them whether tends it , but to reduce us again into that church ? for by all approaches to them , they are not drawn one step towards us , but are the more hardened , and still they rest unmoveable on the rock of their pretended supremacy and infallibility . the impurity of the romish church lies chiefly in its superstition and sensuality . in the grosser part of its superstition is manifold gross idolatry ; and any way of symbolizing with idolatry which is spiritual whoredom , should be dreaded by the chast spouse of chirst , as the retaining of such images as have been , and are apt to be made objects of religious adoration , and the making choice of the peculiar garbs and fashions of idolaters in their worship . moreover where the gross pollutions are avoided , if their pomp and train of ceremonies be retained , they will be apt to take up the heart of such as are busied in them , and to corrupt the worship of god , and make it a dead work and carnal service , and so the spirit and power of godliness will decay and die among the people by this means . sensuality the concomitant of idolatry and all gross superstition is likewise manifested in their devotions . of the israelites idolatry it is written , the people sat down to eat and drink , and rose up to play . sensual sports and pastimes are mingled with the devotions of carnal worshippers , as is notably seen in the popish festivals . and this makes the sensual part of men addicted to such a way . to pray a while , and then to play is the business of their sacred solemnities . but this course alienates the mind from true holiness , and tends to much profaness , and not only the piety , but the civility of a nation will hereby much abate . a church that would maintain the purity of religion , the power of godliness , had need have its solemn days of divine service distinct from the appointed times of carnal sport , mirth and jollity . chap. xv. the enmity of the world against godliness , and the calumnies and reproaches cast upon it considered . the security and increase of true religion is a matter of no small difficulty . the enmity against it is general and perpetual , in the first race of mankind it brake forth even to bloud , and throughout all ages it hath been propagated , & that with great rage , as well within as without the pale of the visible church . the adverse world knows not the new nature what it is , for it knows not god , whose image it is . the world is not only alienated from the life of god , but opposite to it by the antipathy of the carnal life , and so not only wants the true relish , but hath a strong disrelish of the divine and heavenly nature . moreover true christianity is a light , by which all things that are reproved , are made manifest ; and the world that lives in sin and loves darkness , hates the light , by which it is condemned , not only with an hatred of aversation , but of hostile persecution . nevertheless , the unregenerate sort of men in general , cannot and would not abandon all sense of religion , which is so deeply imprinted in human nature , and the form whereof may be acceptable even to corrupt nature . wherefore they own the name , while they hate the thing ; and keep up a shew and form thereof , while they deny the truth and power . and having a false apprehension of christ they adore him , while they trample upon his present members , that really bear his image ; and having a false idea of godliness , they honor the memory of the saints of former ages , while they vilifie those of their own times , in whom godliness really exists , which shews , that if christ and the former saints were now on the earth to appear what they were indeed , they would be no less hated and scorned than the faithfull that are now living . the manifold ways of destruction and misery wherein the wicked walk , though contradictory to each other , do all conspire in this enmity ; and godliness is put to conflict not with one sort of enemies , but with the various corrupt parties of the divided carnal world. yet worldly interests often make their advantages of christianity , and have their designs upon it , and complicate themselves with it in some external and accidential ingagements for a season , and then the enmity is restrained . and not a few , that fall short of regeneration , may be so illuminated and wrought upon , as not only to cease from malignancy and hostility against it , but to promote and strengthen its external interests . but for all this , the serpentine nature hath hitherto been more predominant in this lower world , and gods kingdom hath had far greater opposition , than assistance from the powers thereof . now we are noting the injury and despight that is done to godliness , the calumnies and reproaches , heaped on the serious professors of it to render them hatefull and contemptible , requires some animadversion . their adversaries set them forth as proud , froward , stubborn , false , rash , fierce , petulant , sullen , fanatical , hypocritical , censorious , pragmatical , unruly , schismatical , seditious , unpeaceable , presumptuous , selfish and such like . if we would judge rightly of these imputations , we are to mind many things , viz. the intrusion of hypocrites , the multitude of half converts , the great weakness of grace , and defect of wisdom in the greater part of sincere christians , and the imperfections of the best and chiefest of them . it is further to be considered that faults real or seeming , are more remarkable in strict professors than in any others , as spots in a white garment ; also that the common malignity will aggravate the same above measure ; likewise that the things , they are charged with ( were they truly charged ) are not peculiarly theirs , but the corruptions of the world in general ; and that some degrees thereof are found in all , in whom human weakness is found , and that they are less and in a lower degree in this party of men than in any other . add hereunto that the faults of some are commonly objected against all , and the sins of men not yet made perfect , are cast upon that holy and perfect way , which condemns those sins , and hath broken the dominion of them . moreover , when it is undeniable that this sort of men in general have renounced palpable dishonesty , injustice , filthy lewdness , wantoness , intemperance , luxury and other gross pollutions of the world , they are burdened ( according to the true method of calumniation ) with matter of suspition or evil surmise , as hypocrisie , self-conceitedness , fancicalness and secret pride , things mostly belonging to the hidden man of the heart ; or with spiritual wickedness , as envy , malice , bitterness , vain-glory , ambition , self-admiration and contempt of others , things of more close and covert nature , and as not easily proved , so not easily disproved where they are objected ; or with the ambiguous charge of schism , faction , turbulency , singularity , peevishness , perversness , obstinacy ; which opposite parties are continually casting upon each other , faults and duties , vertues and vices happening to be called by these names . and in this method of of accusation , the innocent are sooner injured than cleared , and slanderers do their work , for the reproaches are boldly cast abroad , and something sticks . but notwithstanding all the obloquie and calumny , the whole world may be challenged to produce an instance of any sort or sect of men , that have exceeded or equal'd the serious professors of the true christianity in things honest , and just , and comely , and usefull , and praise-worthy . it must not be exspected , but that during their imperfect state obliquities & aberrations will be found more or less in them , as they are more or less remote from perfection . but if true honesty and vertue be a reality and not an empty name , and if it be not perished out of the world , it exists and resides in them . howbeit in this way there are inevitable occasions of stumbling , not given but taken , and such fall thereat , as do err in their hearts , and have not known gods ways . the practice of true piety lying out of the common road , is misjudged as a kind of humorous singularity . to speak feelingly of divine things , seems folly or meer fancy to them , who have no knowledge or tast thereof in themselves . to express with zeal or vigor such things as seem to others incredible , though they be most true and excellent , is taken for madness . tenderness of conscience , strictness of life , servour of devotion , mortification and heavenly-mindedness , is by sensualists , formalists , and carnal politicians , judging by their own measure taken for hypocrisie , designing the applause of men , or some eminency and advancement in a party , or some other self-interest . a pious regard to the lesser as well as the greater commands of the law , and a dread of despising the least commandment , is commonly esteemed peevishness and needless preciseness . to distinguish between the holy and profane , the zealous and lukewarm , the carnal and spiritual in the visible church , and to judge of both sorts as they are , is a great offence to the world , for which the religious are thought to be proud , boasters , dispisers of others , uncharitable , censorious ; and formalists are magnified against them for their large charity towards all , which is indeed no charity , but indifferency in religion , not seldom accompanied with bitterness towards the godly . to speak as the scripture doth of a peculiar people , and as christ himself , of the fewness of gods chosen among the many outwardly called , is accounted the confining of godliness to a party , and the fancying of themselves to be the only people of god. now such arrogance is justly charged on those that place religion in narrow opinions , and platforms , and methods of their own chosing , and judge of all men as they are nearer or farther from them : yet nothing is surer than that god hath a peculiar people , who are comparatively a small number distinguished from the world by his own mark , which is no other than his own image in righteousness and true holiness . to discern a laborious , lively , faithfull ministery from that which is lazy , lifeless and deceitfull , and to regard the one and the other accordingly , to note the ignorant , foolish , profane and scandalous of that function , to contemn a vile person , and to honor them that fear the lord , to take notice of the serpentine seed , and to turn away from such , to abhor impiety , and to have no fellowship with the wicked in their evil deeds , provokes an evil generation that are hereby reproved and judged , and they raise an outcry against the godly as factious , unsociable despisers of government , makers of parties , and enemies to peace . to examin the doctrines , precepts , traditions , and customs of men by gods word , to use all just means to discern his will , and to choose to obey god rather than men , when their commands are contrary to his , is reviled for proud perverseness , contempt of ancient customs , and the authority of superiors , disobedience to kings and laws . to be zealous for gods honour , and the purity of religion , to be earnest and active in stopping the course of sin , and promoting piety and the means of salvation , and to be concerned for gods interest in the world more than the common sort are , make the religious to seem pragmatical , turbulent , and unpeaceable . not to run into the common excess of riot , nor to comply with mad mirth and jollity , offensive gallantry , or any extravagancy that is in fashion , is accounted stoical superciliousness and morosity . strictness of profession , seriousness and necessary preciseness of conversation seems to many to be the same thing with phariseism , wherewith the most conscientious are commonly most reproached , and so the hatefull name of christs worst enemies is cast upon his true and faithfull followers . wherefore it is worth the while to note who and what they were . it is evident from the gospel-history , that the pharisees were a strict sect , and in great reputation for seeming-holiness , no separatists from the jewish church , but of chiefest sway therein , and of great esteem among the rulers . they little cared for the ordering and government of the heart , and placed perfection in outward works , and in rituals more than morals , and chiefly in the ceremonies of their own devising , and the traditions of the elders , and in zeal for the corban or the churches treasure , and to these things they made the weightiest duties of the law give place . they wore broad phylacteries , and affected a proud reservedness and formal gravity . those fastings , prayers and alms-deeds , that should have been done in secret , they made a shew of openly to be seen of men. they would be counted rabbies , and owned for absolute teaching masters and leaders of the people , and would have all subject to their dictates . and they were maligners and opposers of the power of godliness , and persecutors of the true israelites to maintain their own institutes and interest . now for our part we have no need , nor mind to vindicate the true off-spring of such forefathers . it concerns all christians , as christ warn'd the disciples to beware of this leaven . but the truth is , something of phariseism may be found among some of all parties , as self-confidence , vain-glory , self-praise , censoriousness , arrogance , partiality , perverseness of conscience , or straining at gnats and swallowing of camels . and peradventure , those that most object it to others , may be most deeply infected with it themselves ; but however , it concerns all sorts to beware of it , and do as much as is possible to purge it out from among them , and every christian should strive to keep himself from any smatch of it , seeing it was so unsavoury to christ. it is thus very discernable from the manifold misapprehensions of the way it self , how godliness falls under the hard thoughts and speeches of the mistaken world. but wisdom is justified of her children . and if godliness it self by misapprehension become a rock of offence , no wonder the world is scandalized at the hypocrisie of false pretenders , and at the real faults and weaknesses of sincere professors . but christ hath said , blessed is he that is not offended in me . undoubtedly the making of an higher profession doth not exempt any from a just conviction and reproof . that hypocrites should be detected , and the scandalous faults even of sincere christians noted , is the interest of true piety . and charity both towards them that give offence , and towards them that take it to their hurt ; requireth such discovery . the godly lay to heart no evils more , than the scandals of professors ; and they know they are most concerned to take heed , lest any root of bitterness bearing gall or wormwood should spring up among them . and those , that sin before all , their discipline is to rebuke before all , that others may fear . but the great mischief is , that some so speak and write of hypocrites and offences , as to reproach godliness it self , and bring the profession of it into disgrace . when they take notice of any thing amiss in men professing godliness , whether the matter of fact be true or false , or the scandal be in reality or appearance only , they presently say these are your professors , they are all such , and the whole pack affords no better . the real or seeming hypocrisie , pride , covetousness , unrighteousness , uncharitableness , selfishness of some is cast upon all . from some instances of aberration they argue against a godly tenor of conversation , and deny sincerity where they see a falling short of perfection . they disparage a serious and circumspect course of life , by pretending it may be but a meer guise or shew , there may be lurking vices , and they who have scaped gross sensuality may be guilty of spiritual sins , as pride and envy ; and so they ground their detraction upon suppositions and surmises of what may be , though not appearing . they inveigh against hypocrisie in that manner , which hardens the vicious in their de●auchery ; and they incourage libertines in ●dleness and excess of vanity , by telling them , that the precisians may do worse . those godly exercises that lie out of the common road ( as to instance in holy conference ) they bring into contempt , by objecting an unseasonable and preposterous use thereof , or the impertinency and weakness of some therein . they censure inordinate transports of zeal , and whimsies in religion more bitterly than lewdnesses , outrages , gross impieties , and daring wickedness of dissolute persons . they will burden the sober-minded , that are zealous for their god , with the inexcusable madness of some intemperate zealots . the failings of the religious they aggravate above measure , and particularly some passionate disorders , that are commonly complexional , and have less of the will , and consequently of sinfull malignity in them , than many sins that make lesser noise , and raise less clamour : and they magnifie the eveness , moderation , mildness and other humanities of loose or lukewarm persons for the true christian spirit . they upbraid the godly with their solemn confessions and aggravations of sin before the lord , and with their acknowledgment and bewailing of such scandals before the world , as have been given by some among them ; as also with their publick testimonies against errors and corruptions , that have risen in their times ; and so they reproach them for their humility , sincerity , and impartiality in abusing themselves and giving glory to god , and condemning sin where ever they find it . they scoff at those that speak of communion with god , spiritual experiences , desertions , and the like matters ; and use in scorn scriptural words and phrases , and other holy expressions used by the religious ; and profane the terms of holy , godly , saint , sanctified , by the use thereof in scandalous ironies , and so they make sport for profane men , and harden them in their irreligion . they would render holy things contemptible by nothing , some little oversight and indecencies ( mostly involuntary ) in those that perform the same , as perhaps in the preachers tone or gesture . and to say the truth , it is one of the easiest things in the world for licentious wits to play upon the most serious and sacred things , and to make the most acceptable service of god and his choicest servants , seem ridiculous . these are some of the many vile and wretched ways of disgracing true religion : and i will add one more , to wit , that madness of opposition , on what side soever it be , which to make a different party odious , will not fear to expose godliness it self to the contempt and scorn of them that scorn all religious parties . surely it is a fearfull thing to be a hater , reviler , and scorner of persons , and things dear to god , and precious in his sight : what is it to provoke the lord to jealousie , if this be not ? wherefore he doth no ill service that detects this perillous folly : and men would easily shun such mistake and prejudice , as makes them misjudge and condemn the pious , if they would but deal fairly , and exercise the same equity and candor towards them , which is due to all sorts , and which towards themselves all do justly challenge . but godliness will be still godliness , let presumptuous wits imploy their tongues and pens to transform into never so ugly shapes , invectives , sarcasms , odious , and ridiculous tales and stories , scenial representations and disguises will not confound it , nor sink its authority and reputation . on the other hand the fairest coverings , and best contrived apologies , the most notable and advantageous policies , will not make corrupt things savoury , nor insipid things relishable , nor little empty things great and weighty , nor uphold the estimation of a degenerate , carnal , outside , lifeless state of religion , where better things are known . the wit of man may adorn or palliate any folly , and deform true wisdom : but in a lucid region , where knowledge is diffused , wisdom will shew it self , and the folly of fools cannot be hid . but let the religious know , that it behoves them to take care that they suffer not so many things in vain ; for these indignities may do them more good , than the vain applause of men : if their enemies give them advantage ( as indeed they do ) for the learning of more wisdom , sobriety , and circumspection , let them receive it ; it is pity they should not make the most of such harsh instructions . what manner of persons should they be in all holy conversation and godliness , that as much as in them lies , there might not be that wo to the world because of offences ; and that with well doing , they might put to silence the ignorance of foolish men ; more especially they should do their uttermost to shun even the appearance of the sins more peculiarly charged upon them , as hypocrisie , pride , wildness of fancy , affected singularity , and self-flattery ; and to be adorned with a conspicuous sincerity , humility , and charity . and whatsoever contumely they indure , let them by no means retaliate in the same kind , remembring their blessed lord , who being reviled , reviled not again , but committed himself to him that judgeth righteously . wickedness cometh from the wicked : scurrility , petulancy , bitterness and all intemperate language , is more agreeable to their adversaries , than to them : and it is observed , that the flinging of witty sarcasms , biting jears and scoffs , and railing words against a party , do vex and gall more than hurt or break them ; and provoke , but not convince them ; and serve indeed to feed a humour , and make sport , and do some present feat , but do not carry the main cause , or prevail in the end , but turn rather to the dammage and blemish of those , for whose service they were designed . chap. xvi . religions main strength next under the power of god , lies in its own intrinisick excellency . the propagating of true christianity , and the sound state of religion , agreeable thereunto against the enmity of the adverse world , is worthy of the utmost indeavours of all pious men ; and to search into the right ways and means thereof , is a necessary and noble speculation . but it must first be known , that its stability and victory in the world depends primarily upon the wisdom , truth , and power of god ingaged for it , and therefore it cannot fall by the power and policy of adversaries , nor sink and lose it self by the weakness or defectibility of its professors ; but it remains firm and sure , and the same for ever . next after the power of god , its main strength is its own intrinsick excellency . it is upheld chiefly by its own principles , which are mans perfection , and place our nature in its due state , and put both persons and societies into the only right frame , and reduce all things into their own place and order . they have nothing in them of iniquity , impurity , vanity or unfitness ; but are perfectly holy , just , and good , and give unto god his due , and unto men theirs , and that upon the most excellent grounds that can be laid ; as the glory of god , our conformity to him , our fellowship with him , our reward from him and in him , and all in and through a mediator , who is god and man in one person , and the head of all the faithfull , who are his body . the godly practice conformable to these principles , is from a cause that faileth not , to wit , the inhabitation and influence of the holy spirit of god. though true christianity be far above the strain and reach of meer nature , yet it is practicable by divine grace ; and notwithstanding the imperfect state of its professors , it faileth not of its end , which is to bring into the possession of the heavenly kingdom , the fruition of god and everlasting glory : yea , it doth effect great and excellent things in the present world . its rules are pure and perfect , its motives are great and high , and of indubitable verity . they that live after it , are a law to themselves and an aw to others . no other institution philosophical or religious , is so powerfull to restrain inordinate affection , and to settle the minds and affairs of men in the greatest peace and order , as far as human imperfection can arrive . it denies all vicious excesses , and sensuall pollutions , yea all offensive levites , and unchristian irregularities , and all fellowship therewith : yet morosity and sowreness of spirit , it by no means approves ; but serenity of disposition , and freeness and sweetness of conversation is both commanded and caused by it . it reacheth the hidden man of the heart , and awes the conscience ; it forbids the inward motions of intemperance and injustice , it condemns and loaths hypocrisie , and makes all external works to be nothing without sincerity . it makes sincere love the principle , and placeth it at the bottom of our whole behaviour towards others , and therefore prompts and powerfully ingages to mutual succour in the time of need . it maintains a charity unknown to the infidel world , and which is a vertue peculiar to it in the greatest vigor and extent . it injoyns the love of enemies . it exalts humility , meekness and mutual forbearance as chief vertues , which were contemned by the pride of moral heathens ; and therefore it makes men just and peaceable : and yet withal it hath the best grounds of true fortitude and magnanimity ; and therefore damns that pusillanimity and foolish softness of disposition , which betrays truth and vertue . self-denial is one of its grand precepts , without which none can live under its discipline and so it over-rules and controles that selfishness which is the arch-rebell against god , and the root of all mischief , and turns the world upside down . it teaches men to live above the honors and riches of the world , and takes off the heart from them . its principles most intirely accord with the true interest of the higher powers , it declare their authority to be from god as they are his vicegerents , and teacheth them to rule in subordination to him according to his laws ; and it awes the consciences of subjects to obdience . if rulers command any thing repugnant to the laws of god , it forbiddeth subjects to perform such-commands , yet withall obligeth to submit with patience to the unjust penalties of non-performance , and to avoid mutinies and rebellions . it also teacheth the people in spiritual matters to receive the churches directive with their own discretive judgment , and so not to derogate from the just authority of ecclesiastical superiors . it is indeed the chiefest strength of all just governments and societies . the truth is , it doth hedge in with thorns the lusts of men , as pride , malice , revenge , covetousness and sensuality ; but it secures and inlarges their wholsome comforts and injoyments , their proprieties , immunities and all just priviledges . it advanceth righteousness , temperance , beneficience and all other duties appertaining to mankind . wherever it roots and spreads , it makes no small part of the prudence , courage , industry and frugality , and by consequence of the wealth and strength of a nation . there is no aggregation of men in the world , wherein appears more of that which is good and profitable to men , than is found where the influence of this profession becomes predominant , whether in a nation or kingdom , or city or family . the spirit of christianity is the spirit of power , of love and of a sound mind , which gives great advantage for prudence , soberness , steddiness of conversation . the seriousness and gravity of this way disposeth not to futil talking , childish credulity , easiness and rashness , but to a considerate freeness , and direct dealing with a generous caution and reservedness in due season . though its followers cannot link themselves to factions , and serve all times and occasions , and go along with the men of this world in their designs throughout : yet they shall not fail of interest in a nation not wholly vitiated ; nor is it hard for them to maintain an influence upon the publick state , if they accommodate themselves to serve it so far as conscience and prudence leads them . considerate men will not contemn them , and they that own them shall know where to find them , and in pursuing good designs shall find them fast friends . religion doth not cast men down into stupidity , pusillanimity , or sluggish neglect of opportunity ; but erects them to a prudent , and temperate vigor of spirit , and regular activity , whereby they become fit for the affairs of human life in a higher or lower sphear , according to their different capacities . chap. xvii . religion may be advanced by human prudence ; what ways and methods it cannot admit in order to its advancement . though true religion stands by an unchangeable law , and depends not upon the mutable things of this world , and varies not according to their variations , nor is to be governed by the common policy of secular kingdoms : nevertheless its affairs may be much advanced by prudence , and disadvantaged by indiscretion . there is a lawfull use of human policy , being refined from hypocrisie and all iniquity . the author of this profession , the holy and just one , in whose mouth was no guile , adviseth his disciples to be wise as serpents , and harmless as doves . st. paul one of his chief ministers was attentive to all the methods of gaining people , and became all things to all men that he might win some ; and he was bold to tell some , that being crafty he caught them with guile : but it was the guile of abounding charity and self-denial , managed with prudence for the service of christ , and the saving of souls . in secular kingdoms the reasons of state are locked up from the common view . but the maxims and methods of this interest may with great advantage be disclosed as well to aliens and enemies , as to friends and fellow-citizens . for by this discovery the powers of the world , who through their own misapprehensions , or others malicious suggestions are sometimes turned against it , may become more propense and indulgent towards it ; and the more sober part of men may be inclined to favour it , and greater numbers both of high and low degree may be brought intirely to close with it , when they shall behold the goodness and usefulness , the innocency and integrity of its principles . as for the enemies counterworking we need not dread it . for the stratagems of this warfare are not carnal , and cannot be counterwrought with carnal stratagems . it remaineth therefore as the business of this inquiry , to consider how we may improve the intrinsical and innate advantages before mentioned ; and to gain all extrinsical and adventitious ones , that may be made , and to make th● most of them all for the designed end . but due care must be had , that the wisdom of this world or human policy have not too great 〈◊〉 stroke . for many are the arts and method●… that serve secular interests , which the sincerity and purity of true religion can by no mean admit . it cannot stablish it self in bloud and cruelty nor murther the innocent for its own security nor hold people in subjection by the horro● of a spanish inquisition , which is not the policy of the city of god , the spiritual jerusalem , but of babylon . it cannot make use of such impostures , as are used to uphold the mystery of iniqui●y , and which is the way of those church politicians that make men stupid and foolish , that they may the better lord it over them as besotted vassals . it cannot invite or ingage any to its side by ●arnal allurements , and provisions made for ●he lusts of men. the making of such provisions would extinguish its life and power , and bring forth a spurious carnal brood , that always with deadly hatred pursues its true pro●essors . it cannot lift up it self by serving the de●●gns and lusts of earthly potentates ; though it ●ives them their due honour to the full , yet it ●empts them not by flattery to think of themselves above what they are , nor doth it pro●itute its sacred rules to patronize any enor●ities in their conversations , or political ad●inistrations . it cannot subdue a people , and hold them un●er by armed violence and usurpation , for his were to subvert it self , and undermine its ●wn foundation , which is truth , meekness and ●●ghteousness . it seeks not by any irregular motions to per●rb a settled state , though adverse and injurious to it . it cannot enter into the recesses 〈◊〉 wicked policy ; its principles will not bear 〈◊〉 out in the cunning and close ways of dishon●… sty . it abhors such ingagements , as draw o●… necessity of proceeding in unrighteous or da●… gerous counsels , and especially such iniqui●… as would not pass away in a transient action but would hold up a lasting usurpation or i●… jury to its perpetual reproach and repugnan●… to it self . it neither hath , nor in human judgment 〈◊〉 like to have the sufficiency of an arm of fles●… or worldly puissance , for its intrinsick and a●… biding strength , untill it comes in a more ex●… tensive power , and more ample victory that hath been yet manifested in the world. th●… mutable advantages of certain times and occa●… sions are but loose and hollow ground , and n●… settled foundation for it to build upon . it is not furthered by a course of subtilties and of intricate and cloudy projects , which be get suspition of evil ; but by an openess an frankness of dealing in all certainty and clearness . for in it self it is clear as the sun , an●… regular and certain as the ordinances of he●… ven , or the motions of the celestial bodies whatsoever degree of obliquity or uncertainty happeneth to it , is only extrinsical proceeding from mens corruptions and frailties , who ne●… ther are , can be here absolutely exact and perfect in it . it rejects the fury of passion , bitterness , clamours , wrath , tumult , and all outrage . in a word , it can admit nothing that is inconsistent with intire honesty . and it is not weakened by this strictness . for truth is great and powerfull ; and by a weak and gentle , yet sound and solid manifestation of it self , it maintains a conquest answerable to its own condition in this present world. chap. xviii . the interest of true religion lies much in its venerable estimation among men. a corrupt state of religion nourishing pride and sensuality , and yielding it self managable to the designs of men after the course of the world , is commonly upheld by an arm of secular power , which by ways of its own it can make sure to it self . but pure religion abhorring base compliances ; and residing in the hitherto lesser number that walk in the narrow way , is not so well suted for a settled and continued potency in that kind . wherefore by how much the more it fails of an assurance of worldly power and greatness , by so much the more it needs the advantage of venerable estimation for its own intrinsick excellence . a desire of vain glory , and an ambitious catching at the praise of men is opposite to this interest , and destroys the ends thereof . but because things that appear not , are of the same reason with things that are not , in regard of influence upon the minds of men , christianity should be made appear to be what it is indeed , that it is not a meer idea in the imagination or intellect , but a wisdom and power that may be practiced : and its glory is displaid in a life of integrity , purity and charity by the brightness of which graces in the primitive times it became illustrious , and was exalted over all the learning , and vertue , and potency of the heathen world , in such an age as had all civil disciplines in their perfection ; and it is never so much indangered , as when the sanctity of its professors is fallen , or exposed to scandal . eminent holiness is after miracles the next great testimony to the truth , and is now in the room of miracles , and its influence is very powerfull . wheresoever it is , it invigorates others of this fellowship that are near it , and it commands aw and reverence from all men. t is a great happiness , when persons indued herewith are in proportionable number fixed like stars of the first magnitude throughout the firmament of the church , when there are men of strong parts , much prudence , active spirits , firm resolution , who are filled with the holy spirit , inflamed with love to god , and devoted to seek the things that are christs , and fitted thereunto by real mortification and self-denial , also when persons of a lower sphere for the perfections of nature or learning , have attained to a large measure of the primitive spirit of faith , love , meekness , brotherly kindness and charity , whereby they are made ready to every good work , and provoke others thereunto . as the eminent piety of some , so the appro●ed piety of the generality of serious professors imports exceedingly to the reputation and reverence of true religion . the spiritual man discerneth the excellency of the divine life , and the beauty of holiness ; and the natural man also can discern humility , chastity , tem●erance , patience , charity , integrity , as things morally good and profitable to men , and by ●…ese things the truth is vindicated and main●…ined . to defile the purity of this professi●… is to stain its glory , and to stain i●s glory , is 〈◊〉 render it weak and despicable . none there●…re may pass for the allowed disciples of this ●ay , but such as keep themselves pure from 〈◊〉 foul sins of sensuality , and from all palpa●… dishonesty . howbeit the lawfull favour ●…d assistance of any others may with due cau●… be admitted in its concernments . a harmless life if barren and unprofitable is of little value in it self , and also of little force to advance any profession . nay a fruitless life is scandalous and unchristian . they are the words of christ , herein is my father glorified that ye bear much fruit , so shall ye be my disciples . the root of such fruitfulness in good works is love out of a pure heart , and good conscience , and faith unfeigned , to which belong those praises , that it is the end of the commandment , and the fulfilling of the law. now because they that walk circumspectly are often censured by the looser sort to be uncharitable , it doth the more concern them really to shew forth the laudible fruits of charity , and to maintain all good works before men , though not to be seen of men , and to hate narrowness of soul and base selfishness . what do ye more than others ? saith the author of our profession . when the religious apparently excell the choicest part of unregenerate men , then is wisdom apparently justified of her children . natural men may have some amiable vertues by which they aim to commend themselves both to god and the world , yet in other matters of no less manifest and necessary concernment they are licentious and remiss . but the true christian make it his business to fulfill all righteousness . and as the principle of true piety causeth an intirene●… in all the parts of good life ; so being duly improved and stirred up , it will cause them that have it , not only to acquit themselves in whatsoever things are acceptable , and praise-worthy among the meerly vertuous part of men , but also to perform those things that are far above them , and both a wonder and a reproof unto them . religion hath a good savour among all men , by the due observance of all relative duties ; and nothing renders it more unsavoury , than the violating of those bonds , and the non-performance of those dues , which arise from natural or civil relations ; for these things are our proper sphere , our dayly walk and constant business , wherein we are most accountable to god , and usefull to men . industry and providence in the affairs of this life , conduceth to reputation ; but idleness and improvidence is very scandalous . upon this account , godliness is sometimes reproached by occasion of some idle pretenders , and others that are pious , but inconsiderate and imprudent . religious exercises must be attended seasonably , and in due order : idle and careless persons , that wander from their callings , how full soever of good words , must be numbred among those that walk disorderly . when the rules of christianity are so agreeable to the temporal well being , and so indulgent to the present necessities of mankind , it is a great shame to expose it to contempt and prejudice , by such perversness or improvidence , as if it were inconsistent with industry and prudence , in the necessary concernment of this world. in like manner a discreet and moderate use of riches , a generous frugality , and frugal liberality , avoiding fordid covetousness on the one hand , and vain ostentation and deliciousness on the other , is of good report and gains esteem ; but to live either too narrowly , or too profusely , taints a mans reputation , and derogates from the honour of his profession . to be constant or always the same , is a noble property , and is had in much honour . and hereunto true christianity gives the greatest adnantage . it s main principles are evident and unchangable ; with the allowance of prudential accommodations according to time and place in things indifferent . it is a chief point of wisdom to bring our might and main to the great & weighty things of the law , and to watch with jealousie against every devise of man that would undermine them ; but to be more cautious and sparing in points of less importance , yet the occasions of much contest among them that own the same doctrine of faith . we are ill advised if we lay our main stock where our main interest is not touched . several matters touching religion have been carried in a vicissitude according to the change of times , and yet the substance of religion not altered . it is not safe to fix a necessity upon such things , from which the urgency of after-times may inforce us to drawback , unless we will desert our stations , before we have a discharge from our master in heaven . the espousing of some controverted forms and doctrines may end in a divorce , dishonourable enough , although it be conscientious : and the reproach hereof may be aggravated by the pretended constancy of others in erroneous ways , when it is indeed no other than the pertinacy of a selfish mind , or an adhering to a worldly interest . when there is a liberty some forms may be safely chosen , as most advantageous , and yet not asserted to be the only necessary ; and again ; some others may be laid aside , as inconvenient : and yet not damned as impious , or simply evil . the parent of true constancy is godly wisdom , having the sure foundation of evident and unchangable truths , with a just latitude in things not determined by the positive laws of god. and so there may ordinarily happen to the same man some diversity of practice at different times , that deserves not the brand of time serving , which is often too rashly objected . for the same fixed principle of knowledge and integrity will direct to this way or method of a sacred action at one time , and at another time to that which is far different ; yea , and ( when it cannot be avoided ) to a submitting to what hath sometime been rejected , i mean rejected not as in it self unlawfull , but as inconvenient or less profitable . when we are at liberty , we are obliged to take the best way ; but when confined , we must do as well as we may in that state . and the submission signifies an acknowledgment of the simple lawfulness , but not of the comparative goodness or desirableness of the thing imposed . since our blessed saviour hath given his church a legacy of peace in him , with tribulation in the world , to suffer with reputation , is not of little moment . it sometimes comes to pass , and that inevitably , that the godly suffer much in such cases which the looser sort account niceties , and needless scruples ; in which cases , their sufferings are precious in the sight of god , who highly values the jots and tittles of his law : but they are not so honourable in the sight of men . but when their cause is so unquestionable , that all sober spirits of orthodox belief must needs regard it , their suffering hath much more glory , and all the faithfull will be more constant and uniform in adhering to such a cause . howbeit if they suffer for conscience sake in such things as the world accounts niceties ; yet an upright and prudent walking with a peaceable spirit , submissive in things clearly indifferent , and bearing with others intolerable differences , will be an ample defence unto them , and gain respect , and peradventure mollifie those that do the injury . furthermore let it be here noted , that to the sufferer it is no less honourable , to suffer for the life and power of christianity , in opposition to the immorality , malignity , and hypocrisie of carnal christians , than in the defence of the christian faith , or any article thereof , in opposition to infidels , hereticks , or blasphemers . for the christian life and practice is the end of the christian faith and doctrine , and therefore cannot be of less regard . yet this kind of suffering is more dishonourable to christ , in respect of the persecutors , who are his professed servants , and therefore in this respect , it is more grievous to the persecuted , than if they suffered from those that disown his name , or are his more avowed enemies . chap. xix . the most ample diffusion of the light of knowledge , is a sure means of promoting true religion . false and corrupt ways bear sway by a peoples ignorance ; but religion in its right and sound state as a jewel that hath its greatest lustre by the brightest light , is maintain'd by the clearest knowledge . in bright times , the impostures and carnal designs of devised doctrines , and superstitious vanities will be made manifest ; and the hypocrisie being detected , the merchandize thereof will be quite marr'd . in such times even the vulgar sort will expect from those in sacred functions , at least the appearance of a sober , righteous and godly conversation , with diligence in holy administrations . then the enemies of real sanctity are put to hard shifts , and forc'd to appear either in some colours of truth , or in the shame of their own nakedness . for this cause the followers of truth make it their special interest , as throughly to promote the most ample diffusion , and universal increase of knowledge among all ranks and sorts of men , as the adverse partly seek to oppose and debase it . we do not hereby mean an intermedling in difficult matters , a smattering in controversies , and certain curiosities of opinions , a store of unnecessary notions , and of meer words and phrases , which things are commonly erroneous , and at the best but injudicious , and puff up the half-witted and self-conceited , and make them troublesom to themselves and others . but that which is here commended for an universal increase and propagation , is to understand the principles of the essential truths of christianity , to see their evidence , to judge rightly of their weight and worth , and to view their coherence ; and besides these , to know so much of other truths as the different capacities of men will inable them , for the bettering of their knowledge in the essentials . the means of diffusing this light are well known , as the constant preaching of the word , and the opening of the principles of religion in a due form of cathechism , the strict observation of the lords day , repetition of sermons , ●…ious conferences , reading the word , and prayer in families , profitable communication among neighbour-christians in their daily converse , the spreading of practical books written by men of sound judgment , and ministers private applications to those of their own charges with prudence and meekness . for the same end that main principle of protestanism , the judgment of discretion , as ●elonging to all christians , is to be asserted and ●…indicated against that popish and brutish do●…trine of implicit faith , in the church's de●…rminations . this is not to subject matters of ●aith to a private spirit ; but to refer them to ●…e divine authority of the holy scriptures , to ●…e apprehended in the due and right use of ●eason , which is a publick and evident thing , ●…d lies open to the tryal and judgment of all men. and to men of sober minds , serious for the saving of their own souls , the analogy of faith in the current of scripture is easily discernable . moreover , the general increase of knowledge lies much in the ingenuous education and condition of the common people , in opposition to sordidness , slavery and brutish rudeness . though some look upon the vulgar sort with contempt , and seem to value them no more than brute animals , and think it enough that their governors understand and consider for them , and not they for themselves : yet christ hath shed his blood as much for the redemption of that sort , as of the noble and mighty , and prudent ; and he hath made no difference between the one and the other in the conditions of salvation , and in the priviledges and ordinances of his kingdom . as for the receiving of the grace of god , the scripture casts the advantage on the poorer and meaner side . not many wise men after the flesh , not many mighty , not many noble are called , was the observation of st. paul , and st. james witnesseth , that god hath chosen the poor of this world , rich in faith , and heirs of his kingdom . and those whom god hath chosen , must needs be instructed in his will. that reasonable service that he requires , none can perform without knowledge . ignorance is opposite to the nature and being of true christian piety , which is not at all where it is not received with understanding . this general increase of knowledge hath fallen under a great suspicion of evil , and it may be under the jealousie of rulers , as disposing men to sedition , rebellion , herisie and schism . but how great a reproach is hereby cast upon human nature , or political government , or both , that the more rationally apprehensive the body of a people are , they are so much the more ungovernable , as if government could not stand with the proper dignity and felicity of human nature ? what manner of civil state is that , which degrades the subjects from men to beasts , for a more absolute dominion over them ? what manner of christian church is that , which to prevent heresie and schism , takes order that its members be no christians ? it is an unchristian , inhuman policy in church or state , the foundation whereof is laid in the peoples ignorance . as for the true interest of rulers , it is not weakened , but strengthened by their peoples knowledge , which in its right and proper tendency makes them more conscientious , and however , more circumspect and considerate , and consequently more easily manageable by a just and prudent government . but gross ignorance tends to make them barbarous and belluine , and in their mutinies and discontents uncounsellable and untameable , and therefore very incongruous to a state governed by the principles of christianity or humanity . chap. xx. the advantage of human learning to the same end . though religion rests not on human learning , as its main support ; yet it seeks and claims the necessary help thereof . those whom god designs for eminent service , he indues with eminent gifts either by means or miracle ; and he gives every intrusted servant a measure answerable to his degree . the apostles who laid the foundation were wise master-builders : and surely it was not the mind of christ that wisdom should die with them , when he settled his church to indure throughout all ages , and promised to be with it to the end of the world. it is said indeed , that the foolishness of god is wiser than men , and the weakness of god is stronger than men. but that which is so called , is not foolishness and weakness indeed , but only so accounted by the pride of carnal wisdom . in this learned age the antichristian state in christendom is forced to advance learning in its own defence . and now without learning either divinely inspired or acquired by means , we cannot defend our selves against it . wherefore to destroy the supports of learning , is the way to subvert religion . yea , though we were not ingaged by such strength of the adversary to provide for our own defence ; yet solid human learning doth of it self notably advance divine truth . the learning that was spread over the world in the primitive times of christianity , apparently made way for that sudden and ample spreading of the gospel . and the reviving thereof after an universal decay , no less apparently made way for the breaking forth of this clearer light of the gospel after the long night of popery . unlearned and barbarous times are noted among the causes of depraving religion with multiplied superstitious absurdities and deformities . indeed that great mystery of iniquity , the romish synagogue is favoured by many wise and learned ones ; but the interest of great power and wealth , and other carnal al●urements ingage them to uphold that babel , and so to detain the truth of god in their own ●nrighteousness . the papal kingdom of darkness hath amply provided for an eminent measure of learning in their superior clergy , and certain religious orders designed for theological controversies , and the propagation of the roman ●aith , being necessitated thereunto by the learnedness of the present age. but for the vulgar priests , who dayly converse with the common people , that are ignorant and unlearned , it matters not how little knowledge they have ; and the grandees care not that they should be conversant in learned books , no not in their own bellarmine . as for the laity , t is a principle in that church , that ignorance is the mother of devotion . a corrupt ecclesiastical state , upheld for worldly ends , hath no reason to desire the advancement of learning any further , than is requisite to defend it sel● against learned adversaries , and to hold the vulgar in admiration of it . it would hav● the people wholly to trust their teachers , and it is not well relished , when learned gentle men of the laity are exact , and studious i● theological inquiries . the supports and rewards of learning may be so inordinately apportioned and confe●… red , as to exalt boundless ambition and avari●… in some , and to nourish a dronish idleness and epicurism in others , and to cast the residue●… and those the greatest number into ignoranc● beggary , baseness and superfluity of naught●… ness . such a disposition of things , besides th●… ruine of religion would in the ruines there●… bury learning it self ( as it hath done in for mer ages ) if the industry of some were n●… kept waking by the increase of knowledge a●… mong another sort of men. but whatsoeve● abuse corrupts that which in it self is excellent , the supports of learning are always necessary in the true church ; and to settle a way for a perpetual succession of wise and learned guides of the flock in this intire and sound state of religion , is to build the same on a rock . the spirit of this profession being sober , solid and serious , is happy in disposing towards the attainment of much perfection in all profitable science , and especially towards that which is most excellent and usefull in human affairs , to wit solid and deep judgement . in this respect the children of true wisdom stand upon the vantage ground ; and the scope of their business directs them to excell in the more substantial part of learning , which perfects reason and falls in with practice , and makes them able effectually to converse with men both in religious and civil matters . these do not spend their days in a cloyster living to themselves alone , but are seasonably called forth to sacred or civil functions , and so by study in conjunction with practice and experience , they become more perfect in science . the same ●ntents and purposes direct them to understand the end and use of their acquisitions , and to have their learning at command , and ma●ageable for present business . chap. xxi . the general civility or common honesty of a nation makes it more generally receptive of real christianity or godliness . religion having considerateness and soberness in its nature , hath great advantage by the sober and serious temper of a nation , city or country , where its advancement and propagation is designed . civility is a good preparative to piety , and experience witnesseth , that among the serious & temperate sort of people , and in the most civilized places religion takes best ; and that it takes least in those places where debauchery and sensuality raign in those of the higher rank , and a heathen-like rudeness and stupidity seiseth the common multitude . wherefore that sort of men , whose spirit or interest leads them to uphold a corrupt and carnal church-state , seek to gratifie the most sensual and vicious part of a nation , because they cannot so easily gain the considerate and soberminded , who are more inquisitive into the principles and practices of different parties , and look more than others into the inside of mens devotions . a nation may be generally brought to civil conversation and the external part of religion . for the restraining of filthy lewdness , gross excesses and rudeness best comports with the health of the body , the security of the estate , and the quietness of the mind . therefore when it is in use , it is no burden but an ease even to unregenerate nature , and so may pass generally among a people . likewise natural men being convinced and awakened , will easily observe religious duties so far as the peace of the natural conscience doth require . the conversation of the pious is exemplary and of great authority , especially when their strictness and seriousness is tempered with the amiable vertues of meekness and moderation . by this they may do much towards the civilizing of those that live about them , and to conciliate the minds of men towards them , and bring them to good thoughts of religion . but the harshness of some rigid honest men may exasperate and beget hatred in some , whom condescension and sweetness of conversation might have gained , or at least mol●ified . likewise by a discreet and seasonable use of christian liberty in the temperate injoyments of outward comforts in harmless recreations , and sober cheerfulness in honest company , the religious may bring over others to a friendly converse with them , and may be a means to keep them from the more gross and scandalous pollutions of the world . yet as they ought to shun an excessive reservedness and austerity , so they must take heed of too great compliance with others in carnal liberty , upon pretence of a friendly converse with them . they may not spend their time in recreations , fruitless visits , merry meetings and the like exercises , wherein there is enough of idleness and vanity , even when there is nothing of dissoluteness or gross immorallity . for by such a trade of life they would lose themselves in a sober kind of epicurism , or sensuality under a form of godliness ; and they would harden others in their loose walking , or make them think that professors are but as other men , except in a name and outward form. wherefore they may be sociable no otherwise , than that it may appear they make religion their business , and walk circumspectly and redeem their time from vanity , for the serious duties of their general and particular callings . it may be further noted , that whatsoever promoteth knowledge among the meaner sort , promotes civility . likewise where a people are generally settled in a way of industry and frugality , and those of higher extract or education are bent unto exercises truly noble and worthy , that nation will be disposed to a more considerate and apprehensive habit of mind , and to a more sober and regular course of life ; but the state of things is corrupt and tends to general debauchedness , when those of higher rank and quality live in idleness and sensual excesses , and have a proportionable number of the meaner sort waiting upon them in much idleness , for the service of those lusts and vanities . this course would vitiate the whole mass of a people , did not some powerfull opposite means preserve some parts more intire and sound in morals . now an order and frame of things settled for frugality is not unworthy of a generous nation . it is a noble thing for persons of higher birth and breeding to improve their parts , and wealth , and leasure in usefull and liberal studies and exercises , whereby something may be added either to their own fortunes , or to the common stock and treasure of mankind . where this considerate and sober disposition of a people is affected , it should be esteemed a great happiness , and worthy of the best improvement for the advancement of religion . discreet and well minded persons are in no wise to be discouraged or disobliged . if they cannot be raised to a higher pitch , it is better to keep them where they are , than by any matter of disgust to occasion them to fall back first to disrelish , then to loath and oppose a strict profession . chap. xxii . the increase of religion is promoted by being made , as much as may be , passable among men . such is the course of this world , that a necessity of being singular lies upon those that imbrace the power of godliness . and because all singularity is obnoxious to disgust and censure , it concerns them to make it evident , that theirs is not humorous and affected , but necessary and conscientious ; and so to shun all affectation of odd conceits and practises , or any unnecessary reservedness . the meer departing from evil and the impartial discharge of duty will set them too much alone and aloof off from too too many . and truly it is the grief of sincere and humble minds , that they can have no more company in the way that is called holy . but the humour of needless singularity , hath a snatch of pharisaical leaven in it . to be affable and of easie access , and free in harmless compliances avails much to remove or lessen prejudice . it is not of little moment to discern and keep the right path in the matter of conformity to the decent civilities of this world . to be sollicitous and exact about idle and tedious curiosities of habit , gesture and complemental converse , to run with the formost after new garbs and fashions , is inconsistent with the purity , gravity and moderate severity of true religion . on the other hand , to neglect the decencies of the age is taken to proceed from a sordid or a peevish humour . a mediocrity in such things is most acceptable and advantageous . the truth is , the extravagancy of our times hath tempted some to strain christian liberty beyond the bounds of soberness , and there is need that some check be given to this excess of vanity . nevertheless the other extreem will gain no honour . morosity truly so called is very offensive , and is indeed but a severe and serious folly . it is not to be expected that all should be of the same strain , guarb or humour in these indifferent matters pertaining to human life , wherein is found so great diversity among vertuous and worthy persons . the more free , gentile and chearfull may not despise them that be more shie , reserved and solemn in their behaviour , nor may these judge the other . for godliness stands on neither side , but is indifferent towards both . and importunate zeal , and strictness about things of indifferent or doubtfull interpretation doth oft-times great disservice to religion , and hinders that reception that was ready to be given to it . when too great a stir is made about little matters , men of loose principles will suggest against all godly care and strictness , as needless scrupulosity and preciseness . and the urging of some hard things , as indispensable duties upon weak and uncertain grounds , hath alienated the minds of some from that course of life , which was necessary to their salvation . it is most true , that the faithfull in christ have their conversation in heaven , as being redeemed from this present evil world , and having jerusalem which is above the mother of them all . nevertheless as yet they dwell upon earth , and converse with natural men , and therefore may not speak and act in such a strain , as if they were taken out of the world . provided they deny no principle of faith , it behoves them to shew themselves in nothing estranged from the principles of human reason , and moral prudence according to men upon earth , and in that regard to act as citizens of this world ; though in regard of their heavenly spirit and conversation , which is their life indeed , they must walk as fellow citizens with the saints now in glory . i urge this the rather because they are by scornfull men numbred among fanaticks . upon the same ground in all publick affairs , they must consider what the kingdoms of this world with bear ; they must be discreet and temperate in their incounters with peoples vanities , especially inveterate customs ; and in all things they should approve themselves fit and able for the service of human society . this will make them appear considerable , and befool and shame those that slight them . there is no difference in christ , between bond and free , high and low , rich and poor ; but they are all one in him : wherefore the scripture saith , let the brother of low degree rejoyce in that he is exalted , but the rich man that he is made low . and accordingly it testifies against the having of the faith of our lord jesus christ , with respect of persons . howbeit this indistinction of persons respecteth priviledges that are meerly spiritual , to which there is no inequality of right upon any civil pre-eminence : but in all civil priviledges , christianity maintains the different rights of the several ranks of men , and injoyns us to render honour to whom honour is due . and there is more in it than a meer gracefulness of behaviour , or pleasingness of humane conversation ; for it is necessary to maintain government , and to keep the world in order . religion therefore doth not countenance a levelling humour , nor any insolence and irreverence towards superiors , but condemns their pride and folly , that presume to ●arry it in that sort , upon the account of an equality in christ , or a conceit of their own pre-eminence in him above others . the profession of godliness cannot be more prejudiced , than by such a spirit and behaviour discerned in those that pretend to it . the mighty , the noble , and the wealthy , will not indure to be confronted by mean persons ; but are tempted to hate and crush that profession , which they think makes men forget those distances and due observances , which civility calls for . but religion is made more passable and acceptable , especially with those at the upper end of the world , by the discretion and modesty of its professors , in upholding civil distinctions and degrees of honour among men , and in rendring to all their dues according to those degrees . chap. xxiii . the observing of a due latitude in religion , makes for the security and increase thereof . christianity is not to be extended to such a latitude , as to take in hereticks , 〈◊〉 idolaters , or real infidels , because they ar●… named christians ; nor is it shut up in severe●… parties distinguished by certain doctrin●… rites and platforms , which the tyranny 〈◊〉 ancient tradition , national custom , politic●… interest , or passionate zeal hath exalted : but it incompasseth all those that hold christ the head in the unity of faith and life . wherefore the constitution of the church must be set as much as may be for the incompassing of all true christians , which indeed makes for its most fixed and ample state . and the taking of a narrower compass , is a fundamental error ●n its policy , and will always hinder its stability and increase . the true state of the church ( as of any other society ) lies in the universality , or the ●hole body , and not in any divided or sub●ivided parts thereof . accordingly , its true ●nterest leads not to the things that make for the exalting of this or that party , but to those common and great concernments that uphold and increase the whole body . and it is but just and equal to accomodate the publick order , to the satisfaction of all parties , not in what their several designs and humors crave , ( which is impossible ) but in what they all may justly challenge by their christian liberty , and which is possible ; namely , that their consciencies may not be perplexed and ●…rdened with things unnecessary , how high●… soever magnified by some one party . they that seek worldly wealth and glory 〈◊〉 a church state , think it as good to yield 〈◊〉 all , as to relinguish any thing of their ●…nstitutions . for although they know that moderation might make for a general peace , and for the lasting good of a christian people , yet they foresee that by removing offences , and reforming abuses , they should open a door to men of such principles , as may subvert the foundations of their building . therefore they think it safer to immure themselves by institutions sutable to their own estate , and to adhere to them unalterably . according to this reason in the council of trent , the pope gave his legates instruction so to proceed , that the lutherans might despair o● peace , without a total submission . for h● regarded not their return upon such term● as would diminish the authority and revenue of his court , or weaken any of th● foundations of papal power . such a party value all men , whether they draw nearer t● them , or keep further from them , as they stand affected to the interest which they maintain . but true religion stands upon another bottom , and pursues other ends , to wit , holiness and peace , and that without partiality and without hypocrisie . it hath no privat● carnal interest to uphold , and therefore need not such carnal devices for its own securit● and advantage . by comprehensiveness loseth nothing , because it seeks not gre●… things upon earth , nor serves the designs of an● faction ; and as it loseth nothing hereby , s● it gaineth much , both in amplitude and st● bility . in church affairs , those things are to be held fast which christ our lawgiver hath by his unalterable rule determined , and made necessary to the building up of his church , such as are the spiritual ordinances and officers of his institution . but things of meer human determination are not unalterable , and the alteration thereof in a season that requires it , doth no whit weaken religion , or darken the glory of it . and doubtless they ought not to be more regarded , than integrity of life , and ministerial ability and industry , for the churches edification in faith and holiness . the exercises of christian meekness and charity in such things , is far more glorious to the church , than a forc'd uniformity ; and that constraining rigor which doth but debase mens judgments into servility , and teaching them to strain their consciences , ●ends to make them less conscientious and religious . besides , the said moderation in those matters , wherein uniformity of apprehensions is unnecessary and imposible , will keep the church in a better consistency , and deliver it from those contests and breaches wich may end ●n its dissipation . but what glory or safety ●s there in a publick order that is , and ever will be made the subject of controversie , more than the rule of unity ? the hinderance of the most important things of christs kingdom , is a mischief that always follows the promoting of narrow principles , and partial interests in religion , whereof these instances among many others may be noted , the obstructing of the liberty of publick ministerial service , to be given to ministers that lie under restraint , lest some that accept it not should be weakened in their severed interest ; also the opposing of a publick order of catechizing the people in the uncontroverted principles of religion , lest the petty liberties of a party in their severed way should be impaired . but the concerns of any particular party are set behind the common interest of christianity , by a true catholick spirit which is ready to joyn hand in hand with any that seek the increase of faith and godliness , in the unquestionable means thereof . and no detriment can accrew by concurring even with men of adverse principles , in setting on foot those things received in common , that have a sure tendency to advance true religion : of which sort , are all good means of introducing knowledge and civil conversation among a people rude and ignorant . the fixing of divine right upon matters of meer prudence , and the damning of things indifferent for unlawfull , is an error of evil consequence . it causlesly breaks a people into parties , and excites them to subvert their opposites , and the opposition seems unchangeable . hereby publick affairs are discomposed , the cause of religion is imbroiled , and the propagation thereof obstructed ; and perhaps at length , after tedious contests , either both parties being weary of endless strife , sit down in silence ; or the weaker being vanquished , is crush'd , or yields with shame and loss . into the snare of this error , men are brought by narrowness of judgment , or strength of fancy , or hurry of prejudice , driving from one extream to another , to which may be added the private interests of leading men . wherefore we should take care that we lay no bonds upon our selves , in those things wherein neither the law of nature , nor any positive law of god hath bound us up . furthermore , it doth not stand with the settlement or inlargement of any church interest , to enter into such religious bonds , as must needs conflict , not only with the opposition of perpetual adversaries , but also with the dissentings and dissatisfactions of friends considerable for number and quality ; in as much as they are too narrow for the common interest , and biass too strongly to a party of one persuasion . for which cause their pre●alence is not lasting , but by usual and easie changes , their weakness is discovered . to tie a people to certain little rules and methods in church discipline , that are ge●erally displeasing ; as the necessary terms of ●hurch priviledges , when the ends of discipline may be as well obtained without them , is at the best but the vanity of a needless trouble , in doing that with much ado , which might be done with less ; and it may occasion an incurable breach , and the rejection of the whole form of government . narrow and uncertain boundaries of church communion , and arbitrary and rigid rules of admission , are contrary to that ample and fixed church state , which is necessary to uphold and propagate true religion . the faith of christ hath been propagated and perpetuated in large kingdoms and nations , by incompassing under its external rule and order , the multitude that made profession , though they might fa●… short of the new birth , and those things tha● accompany salvation : and it doth not roo● or spread in any sort considerable in a region , where the order of admission is set by the rigid and narrow principles of a small party , and the general multitude lies open as wa●… ground for any to invade or occupy . the strength and security of the protestant reformation , came by the taking in of kingdom● and whole dominions within its compas● . the external kingdom of god must needs be much wider than the internal . it is like the draw net that gathered fishes good and bad , and like a corn field , wherein whea●… and tares grow together till the harvest . moreover , the increase of professed christian makes way for the increase of regenerate christians and converts to the power of godliness , are generally made out of the mass of people , of an orthodox profession : and few of them are turned immediately from infidelity , popery , or any heresie . chap. xxiv . the care and wisdom of the church in preventing , and curing the evil of fanatical and sectarian error . among the wiles of satan , whereby he depraveth the spiritual excellency of pure religion , and mightily hinders its advance in the kingdoms of this world , fanatical and sectarian aberrations , are not the least . if these follies were but heeded by those that are most in danger , before they are ingaged and drunken with errour , it were in great part an antidote against this mischief . for the well minded that are but weak , and of easie impression , are lead aside chiefly for lack of attention and observation . many are children in understanding , and many are passionate and inconsiderate , and an innate levity , and inconstancy of mind is very common . it behoves the guides of the flock to possess the minds of the people with sober principles ; and to have a watchfull eye upon the first rising of any pragmatick fancies that feed on notions and novelties , under a shew of a more discerning spirit in gospel mysteries , than others have . such being vanity puff'd up , will be starting questions and multiplying slight exceptions against the received truth , and will please the itching ears , and slight spirits of some pretenders to godliness , who will become their hasty proselytes , and join with them to unravel one thing after another , in the texture of holy doctrine . and by the repute of their good parts and seeming piety , may stagger others of good intentions , but weaker judgments . and of this sort , none are more dangerous than vain-glorious teachers : ambitious of leading parties , and by plausible indowments furnished for such designs . these to raise their own fame , and make to themselves a devoted people , will become absolute sect-masters ; and those that close with them , they hold with pleasing devices , and serve their humours , that they may serve themselves of them . there is also in some persons a right sectarian leaven , which is evermore to follow peculiar opinions , and some separated party in religion , and they speak security to their own souls , by being of such an opinion or of such a party . against the sectarian and fanatick spirit , it concerns the church to keep a continual watch and ward ; but not so as to imprison the truth , to lock up the key of knowledge , to stifle godly zeal , to detain a people in dead and dull principles , that will not reach to the new birth and divine life . for this were all one as to prevent or cure a frenzy by causing a lethargy , or some other such like stupidity . moreover , a superstitious formal love , and sensual way of religion , will in no wise be able to prevent or suppress this evil , but will give occasion to its rise and growth , except in times of profound ignorance and silence , as in the depth of popish darkness . but whensoever the light breaks forth , and the people see with their own eyes , and the ecclesiastical governours will not admit a true reformation , but persecute those that seek it , then are many in danger of falling into this opposite extream . for they are cast upon it , both by the hatred of the present corruptions , and by the weakness of their own judgment , being not throughly instructed in the solid truth . and so they ●un hastily from superstition and externalness into delusion and wild fancies ; from the common dissoluteness and remisness of those that call themselves orthodox , into a vain boasting of perfection ; from the usurpations of proud men incroaching upon christs prerogative and their false constrained unity , into anarchy and confusion ; and from a wrathfull zeal and persecuting cruelty , into a disorderly promiscuous and familistical love , or indulgence towards all . on the contrary , a church state that is agreeable to the spiritual ministration of the gospel , and truly apostolical , is the surest remedy against sectarianism and phanaticism , truly so called . when the church abandons romish tyranny and superstition , and yet is settled in a regular and stable polity ; when the publick order throughly promotes the means of sound knowledge , and incourageth real godliness , it satisfie the minds of them who justly expect in a gospel church and ministry , more than an outward form , even the manifestation of truth and spiritual light , and life and power ; an● it prevents their wandring to seek after it i● the devious paths of sectaries . it is of great moment , that of the mo●… learned , able , and judicious persons of orthodox profession , there be many eminently pious , whose authority and reputation may b●… able to hold in those , whose affection an●… fancy is apt to outrun their judgment ; likewise that the pastors of the church , who a●… called the light of the world , do so walk i●… the light , as that there be no occasion o●… stumbling in them through notorious prid●… covetousness , self-seeking , inordinate sensuality , or the vehement appearance of any gross evil . for the weaker sort is commonly undone by offences . and because seducers are very active and spare no cost nor travel , but as they have done of old , do compass sea and land to gain proselites , it behoves the pastors carefully to keep their people , and the people carefully to keep themselves out of the hands of these hucksters . the common remisness in this matter is deplorable . sometimes the manner of opposition against seducers , is unadvised and prejudicial . to contend for truth by wrath , and clamour , and contumelious language and usage , inhanceth the price of error , and adds to its reputation . but the surest way is to converse much with our plain hearted people , and to season them with right principles , and to detect the subtile methods of deceitfull workers , and the dangerous issues of their allurements , and by honest and inoffensive applications to prepossess those holds , of which deceivers seek to possess themselves . and here it is of chief importance , that the influence of the pastors and other prudent and able persons , upon the common multitude of professors , be more prevailing , than the influence of the common multitude upon the pastors and other prudent leaders . servile temporizing with vulgar fancies , degrades the authority and wisdom of prudent guides , and lifts up a vulgar spirit , and will bring it to that pass , that the weakest and most inconsiderate shall sway the churches interest . let persons of approved worth be more faithful and noble , than by such servility and treachery , to raise to themselves a power in the hearts of the weaker sort . let them rather commend themselves by their known integrity , wisdom and goodness , and by being ready also in all condescention , to serve and please them to their edification . and such faithfulness is the surest means to gain them love and honour . let the religious beware of seeking to be admired and magnified among one another , or of overprizing each others esteem . this latter seems to be the cause that drew peter to a fit of dissimulation and separation from the believing gentiles , while he sought too much to please them that were of the circumcision . sometimes we know not our own spirits . it is good to beware of provocations like to be given or taken . upon a supposed affront or injury , men of parts have been hurried into dangerous contests , and to make head against petty passionate opposition , they have run beyond their own thoughts , and wrought strange confusion . discretion and charity seeks to convince and satisfie , and not to exasperate an offended brother . it is well observed , that no turbulent opinion or party doth usually arise in the church , but by the church's neglect of some truth or duty . wherefore if an evil spirit seek an occasion of mischief , reform the abuse , and so prevent his working upon the simple . and forasmuch as some of upright hearts being deceived with a fancy of a more sublime and perfect way , may pass into the tents of sectaries so far as conce●ns church order and external worship , a compassionate regard must be had of such as walk honestly , and retain those fundamental truths , that may be a ground-work for saving faith and godly life . now towards such , the greatest charity is exercised in labouring to remove the stumbling-block of their error , and to make it plain before them , that the faithfull whose communion they forsake , contend for the perfection of holy scripture , and the explicit knowledge of the doctrine of salvation , and the reasonable service of god according to his word , and spiritual worship sutable to the gospel dispensation , and the lively use of holy ordinances , in opposition to unwritten traditions , mens inventions , implicit faith , ignorant devotion and meer formality ; that they declare by word and deed against the iniquity and impiety of this evil world , and therefore the world hates them ; that they insist upon no forms or usages in religion , but what are commanded by the positive laws of christ , or are necessary in their general reason by the law of nature ; that they seek no worldly advantages or advancements in the church , but what are necessary for the support of the truth , according to gods ordinary providence ; and lastly , that human infirmities must not be thought strange in them , that have not obtained angelical perfection . these and the like things should be laid open before honest people that have been seduced into sectarian error . chap. xxv . the advancement of the sound state of religion by making it national , and the settled interest of nation . christs little flock cannot go out of the world , nor retire within themselves alone from the nations of the earth ; but they must needs remain a part of kingdoms & commonwealths with the world in general . they must take themselves to be concerned in the civil powers , for the powers that are will take themselves to be concerned in them , and their ways . for which cause their aims and actions ( as far as their sacred rule allows ) must be fitted to the capacity of the civil government , and directed unto the generall peace and quietness of the nation , whereof they are , & in which they enjoy their civil rights . by this means religions interest may incorporate with the general interest of a nation , & run in the same channel . that pure religion may take root , and spread and prosper , it is necessary to bring its external frame to the consistency of a national settlement . the just ●a●aude hereof is laid in the doctrine of faith , and substantials of divine worship , and things necessary to church unity and order , but it goes not beyond these . and being fixed in this extent , it is in a way to gain besides the support and power of the law , the nations unstrained compliance and approbation . as on the one hand ecclesiastical tyranny is a root of bitterness always bearing gall and wormwood : so on the other hand unfixedness , and unlimited liberty consists not with that stability , wherein all prudent governors would settle their own affairs , as also with that general tranquillity and repose which is the health of any people . if one were raised to empire by a meer fanatick party , he cannot settle himself , nor stand upon firm ground , till he wind his interest out of their hands , and turn himself to the way of general satisfaction . to the same intent and purpose it is of great importance so to fix the terms of church communion , as not to set a perpetual bar against the main body of the people . a church state so barr'd , though it were asserted with , a veterane army , and could inclose all preferments both of honor and profit within it self to be at its disposal , yet it is hard to see how it could ever obtain a firm establishment . for a christian nation in general being shut out of the church , or barr'd of such privileges , as are supposed to belong to them as christians , are inraged , and likely to be ingaged as one man to oppose that which they take for intolerable oppression . or if they care not to be admitted , they will turn to a contrary interest and party in religion , or to infidelity , barbarism , atheism , or some destructive way or other . now the intention here propounded may take effect , if the constitution shut out none from sacred and spiritual priviledges , but such as make not profession of true christianity , or be destitute of that knowledge which is absolutely necessary to true faith in christ , or to the profitable use of those ordinances whereof they would partake ; or by publick tryal can be evicted in their deeds to deny christ , to whom they profess subjection ; or be guilty of such scandalous enormity or disobedience , as is reproachfull to the christian name . it is likewise to be considered , that discipline is a work of time , and that people are to be brought on by degrees , when they have lain long undisciplined . for a nation is not born in a day . right ecclesiastical discipline grates hard upon mens corruptions , and stirs up many nemies . likewise the civil powers are often jealous of it , lest it should move excentrick to their motions . therefore being a tender point , it requires so much caution as nothing more . cogent reason persuades those that are herein concern'd , most willingly to put themselves under the regulation of the civil magistrate , and to contain themselves within all tolerable limitations prescribed by him , ( i mean such as defeat not the ends of discipline ) and by clear and moderate actings within their own sphere to render their office less invidious . chap. xxvi . of submission to things imposed by lawfull authority . whosoever duly prizeth the publick peace of his own liberty for publick service , will consider the utmost lawfull boundary of submission to things imposed by lawfull authority , that nothing possible to be done , be left undone . but what is sinfull , ●…s in a moral sense impossible . we may not ●…ie for god. nothing erroneous may be asser●ed , nothing simply evil may be admitted in our own practice . but in an established church not infected with heresie or idolatry , nor defective in any vital part of religion , it is duty to bear with much , that we conceive to be amiss in others practice , to which we make not our selves accessary by neglecting any means of redress within our power and calling . yea , being constrained by others rigor we may stoop to the use of some things , which profit little , if they be not simply evil , nor by an evil consequent destructive to the main service , to which they are superadded . the yoke of such subjection may cause grief of heart , but doth not wound the conscience . indifferent things are not made unlawfull meerly by being injoyned ; and it is necessary that some things indifferent in specie should be determined for orders sake . but forasmuch as things not in themselves unlawfull , may some times be so pernicious in their consequents , a● by a vehement appearance of evil to draw others into sin , and by a strong tendency to evil , to lead and settle them in a way that is not good , i dare not say that the latitude of conformity to things in their own nature indifferent , is unlimited . rulers have received their power of injoyning , and subjects their liberty of conforming for edification and not for destruction . in a case of this nature we are led on to consider , whether the scandal of compliance with things indifferent in themselves but of harmfull consequence , be not of lesser moment than the scandal and misery that may follow upon non-compliance . though of things simply evil neither may be chosen : yet of things evil only in their consequents , either the one or the other inevitably coming upon us , that must be chosen , upon which the lesser evil follows . peradventure the scandal of submission may be overballanced by the apparent consequence of a more important good , by which also it may in time be quite removed . the wisdom of the prudent must herein direct their way . though the ruler be judge of what rules he is to prescribe ; yet the conscience of every subject is to judge with a judgment of discretion , whether those rules be agreeable to the word of god or not , and so whether his conformity thereto be lawfull or unlawfull . otherwise he must act upon blind obedience , and might be excused in doing things either simply evil , or pernicious in their consequents . a general certainty , that rulers must be obeyed in lawfull things , is no security to the conscience for obedience to this or that injunction , when we doubt of the lawfulness of the thing injoyned . for we cannot be sure that obedience in this case is a duty and not a sin , because we are sure it is a sin to obey in things unlawfull , and such the thing now in question is or may be , for ought that we discern , and our ignorance cannot change gods law. therefore the doubtfulness of the thing it self , makes the obligation to obedience likewise doubtfull . and perhaps the danger may be greater on the part of obeying than refusing . for possibly , the injunction of an heinous sin may be the matter of the uncertainty ; and in this strait we apprehend it more unsafe and less excusable to choose the greater before the lesser sin , on which side soever it be , though indeed it be lawfull to choose neither . indeed it is much easier for rulers to relax the strictness of many injunctions about matters of supposed convenience , than for subjects to be inlarged from the strictness of their judgment . and blessed are they that consider conscience , and load it not with needless burdens , but seek to relieve it i● its distresses . and as this forbearance and tenderness i● superiors is the praise of their government , and advanceth peace and concord ; so doth moderation and a submissive disposition commend inferiors , and much advantage their godly zeal . for it stops the mouths of clamourous men , it obviates the ensnaring designs of adversaries , and it gives greater boldness in contending for weightier matters . howbeit sometimes that submission , which all circumstances considered , both prudenc● and upright conscience declareth necessary , may be liable to a reproach as a matter of temporizing . the truth is , a ministers reputation is of great moment to the ends of his ministery ; and he is not to be blamed , that is loth it should suffer shipwrack ; and an appearance or suspition of time-serving doth greatly indanger it . if a man should forbear some compliances , which he clearly foresees will bring him into a vehement suspition thereof , in charity it should be taken not for an undue valuation of his own credit , but for a tender regard to the honor of the gospel . when an exalted party shall set themselves to profligate the credit of those that are brought under , by constraining them to such compliances , they have more regard to their own particular triumph than to the honor of the common faith , and all true religion , which is by this means exposed to the contempt of the irriligious , as if it were meer hypocrisie and matter of interest on all sides . as for inferiors , in this case they are in a strait between ●wo , and which way can they turn themselves ●o avoid-all inconveniences . for the same ●ersons that reproach them as temporizing , would in case of non-submission clamour against them as humorous and factious . herein i shall offer the aptest remedy i know , ●amely , neither in word nor deed to abandon or disown the truth , and in these burdensom yet not unlawfull compliances not to run with the foremost , but to proceed in such manner and so far , as the standing in necessary libertie● may require , and as the more considerate pa●… of men will justifie to be discreet and honest , but above all to indeavour by a godly and blameless life to make it manifest , that conscience hath been duly satisfied and not trifle● with . in doubtfull matters and difficult times , th● all good men should keep the same latitud● of judgment and practice in all wisdom , for th● true interest of religion , may be wished b●… not expected . for some will be more , other less inlarged by the diversity of their apprehensions . also some by their natural dispositio● are more timerous or more complying : other again are more hardy and less flexible , or mor● reserved and resolute in their opinions . many are injudicious , and the best have their passion● and some lie under disadvantages that may biass the judgment this or that way , where th● matter is somewhat disputable : others ma● have weightier reasons , either for assent or di●… sent though not obvious , and perhaps not 〈◊〉 expedient to be declared . mens cases bein● so exceeding various , they must needs vary●… practice . some inconvenience , but no d● structive mischief will follow this diversity , it do not ( as one would think it should not disunite affections . for then these several pa●…ties , or persuasions rather , are one in their main cause , and may with one spirit , though walking in several paths , carry on the great concernments of it . if religion were but the bond of a faction , or the strength of a worldly interest , the asserters thereof might lose or lessen it by taking such several ways ; but it depends not upon parties , and their designs , nor is obnoxious to such ingagements , but in it self perfectly free from them . therefore it is advanced in any way that gives it liberty and opportunity , to display it self to the world in the evidence of its own truth and goodness . chap. xxvii . the surest and safest ways of seeking reformations . when a corrupt state of religion is inveterate or deeply rooted in a nation , ●he work of pious men , is convincingly to re●rove that corruption by the light of holy doctrine , and of holy walking ; and to pro●agate and press home with zeal , the great and ●nquestionable truths of christianity : but to ●e more silent and sparing in matters more con●overted and of less importance , the vehement ●rging whereof will not convince the world , nor silence the adversary . likewise by humble addresses to the higher powers in a fit season , they may seek the redress of such enormities , as are evidently scandalous , absurd and odious , and yet perhaps the chief props of that corrupt state. for this may be done without scandal or hazard , and much is done if it take effect . clamorous contests about doubtfull forms and customs , and in comparison but by matters , do serve to animate the opposite party , and afford them matter to work upon : but the vigorous maintenance of the vital parts of religion , and the detecting of gross abuses , bears them down . it is time that ripens all things , and every thing in its season is beautifull and successfull . then the redress of evils will run in its prepared channel , and a plain path will be found through passages formerly inaccessable . and then rulers themselves may see what one of deep judgment observes , that when time of course alters things to the worse , wisdom and counsell had need alter them to the better ; they may find the necessity and utility of reformation , and by their authority make it warrantable . if the friends of truth walk in sober counsels , and sure ways , and follow the truth in peace and love , and be serviceable to the common good , they retain their innocence and maintain their honour , which is their surest interest , and shall be found though the fewer number to have a considerable influence upon the publick state. both religious and civil affairs are apt to be carried in extreams , for which cause reformations commonly are suspected , and their credit is much impaired . in avoiding superstition , some have run into rudeness and undecency . in divine worship the natural expressions ofreverence and devout affection , and things necessary to decency and order , should be observed carefully by those that turn away from superstitious vanities , that it may appear that a well informed conscience , and the spirit of a sound mind doth guide and rule them , and that their principles are no way defective ; but sufficient and ample unto all regular devotion . these necessary decencies and natural expressions of devotion , are plain and obvious to all intelligent persons ; and the modes of civil reverence and seriousness in use among us , do much guide herein . a compliance with sober and grave solemnities affected by a nation in general , helps to procure a good esteem , and to get ground among them ; whereas opposition and singularity may beget a general dislike . men do but mispend their zeal in opposing prevalent customs , that have nothing in them contrary to sound doctrine and good life . among other things i may instance in religious performances at funerals , which may well be ordered without superstition or any other abuse , and improved to the peoples benefit , who are then met together in the house of mourning . some churches being in the midst of false worshippers to prevent all superstition , have forbidden the making of prayers or sermons at the interment of the dead . but in things of this nature , several churches may have their peculiar reasons , and accordingly their different orders . as concerning heathenish pastimes , and vanities sometimes affected by the rude vulgar , and perhaps countenanced by some of higher degree for ends well known , they tend indeed unto much profaness , and may trouble the minds and stir the zeal of good men . nevertheless , when the power of reforming is beyond their line , it sufficeth that the weighty and unquestionable matters of true religion , be constantly inculcated upon the people , and the spreading of sound knowledge indeavoured , both by publick doctrine and by private instruction . and those humorous fooleries , which opposition often heighteneth , would soonest fall to the ground by contempt and silence . in a happy season , when the power of religion hath a potent influence upon a nation , the laying of a good foundation for time to come , is mainly to be regarded . an opportunity in this kind may be lost , not only by a sluggish neglect , but also by an impetuous overstraining of it . it is overstrained , when things are carried forth beyond what a nation will ever bear . it may be more advisable to stop at moderate reformations , than to proceed to such extream alterations , as must needs stand in opposion ( if so be they can so stand ) to a contrary fixed inclination generally prevailing . the consequents of such proceeding , need not to be here discoursed . besides , the more healthfull state of religion may stand not in a total change of things long in use , but in reforming the abuse thereof . and it should be minded that sometimes in curing a lesser evil , there is a real hazard of a greater mischief ; and in hasty attempts of changes , things may be carried on beyond the commendable end designed , even to its utter ruin . for commonly men are not masters of what they get in such precipitate ways . chap. xxviii . considerations tending to a due inlargement and unity in church-communion . an unhappy kind of controversies about forms of divine worship , ecclesiastical government , and qualification of church members , hath been the calamity of our times . the differences in these points have made a sad breach upon church unity , and divided brethren of the same reformed profession , both in affection and interest , and have been the occasion of much misery . in regard whereof , some things that make for an amicable condescention among brethren , and for humble submission to superiors , are here propounded for consideration , but not as peremptory resolves . though many or most of them seem to me to carry their own evidence ; yet it becomes one who is sensible of human weakness , and of his own meaness , to write modestly in these points about which there is so great a variety of apprehensions . the communion of saints , is the communion of the catholick church , and of particular christians , and churches one with another as members thereof ; and therefore we may not restrain our fellowship to any particular church or churches , so as to with-hold it from the rest of the catholick church . our communion with the catholick church , is as well in religious worship , as in christian faith and life . as there is one faith , so one baptism , and one communion of the body and blood of christ , and we being many , are one bread and one body . though we cannot at once locally communicate with the whole church in external worship , because it cannot possibly meet in one place ; yet according to our capacity and opportunity , we are so to communicate with the several parts thereof , and not unwarrantably withdraw from any , and this is a vertual communicating with the whole . church discipline and government , as to the particular form thereof , hath much more obscurity than the doctrine of christian faith and life , and is much more controverted among the godly learned . and in more dark and doubtfull points , humility , charity , and good discretion , teacheth mutual forbearance . in ecclesiastical regiment , all church members are not so concern'd , as church guides and pastors are . christ hath not left the affairs of his kingdom in so loose a posture , as to give a liberty of leaving or chusing the communion of a church according to our own affections , without regard to order . a particular visible church being a body politick , cannot subsist without rules of stable policy . her censures and judgments ought to be clear , certain and uniform , or of the same tenor ; and therefore may not proceed upon such a kind of evidence , as at the most is but conjectural , and of variable apprehension . our arbitrary conjecture of an others regeneration , is but an uncertain way of admission to sacred priviledges , wherein no uniform judgment can be held between several churches , nor the several members of the same church , nor by the same person with himself at several times . for mens apprehensions about the spiritual estate of others , are exceeding different and inconstant . but whether a person make a credible profession , or be competently knowing , or grosly ignorant ; whether he be scandalous or walk orderly , is capable of certain evidence , and of constant regular proceeding thereupon . let it be considered whether of these two , either to proceed with men according to our private hopes and fears about their internal state , or according to stated rules and certain evidence , be the surer way to preserve the church in peace , and to propagate true piety . also , whether persons passable by such publick rules , can in ecclesiastical tryal be judged to be ungodly , or to make a false profession , whatsoever our private fears are concerning them . and if their profession be not proved false , whether it be not to pass for credible in that tryal . human laws and publick judgments presume them to be good , that are not evicted to be bad . private familiarity is at every ones choice : but our church-communion being a publick matter , must be governed by publick and common rules , and not by private will. if a church impose such laws of her communion , as infer a necessity of doing that which is unlawfull , there is a necessity of abstaining from her communion , so far as those unlawfull terms extend . churches mentioned in scripture , had their corruptions in doctrine , worship , and manners ; yet the godly did not separate from them for those corruptions , nor were commanded so to do . indeed they are commanded to come out of babylon , which is no other than to separate from idolatrous , heretical , antichristian societies . yet in suggesting this , i do not encourage to a stated communion in such churches as have no other ministers placed in them , than such as are altogether unfit to have the charge of souls commited to them , that is , who are unable to teach , or teach corruptly ; either teaching pernicious doctrine , or abusing , mishandling , and misapplying sound doctrine , to encourage the ungodly , and discourage the godly . for the scripture bids us beware of blind guides and false prophets . by continuing in church-communion , we partake not of the sins of others , which we have no power to redress , nor are we made guilty by their leaven , if it doth not infect us ; and profane persons are no more countenanced by our presence , than those lewd priests the sons of eli were by the peoples coming to sacrifice . in communicating in holy things , we have internal communion only with the faithfull , and as for the meer external communion , it is with those that have as yet an outward standing in christ , till they are cut off by the hand of god , or due order of discipline . when a minister hath done his part to keep off the unworthy , in the dspensing of the sacrament to such , he is in a moral sense meerly passive ; so that their unworthy participation cannot be imputed to him . nor in such an administration is a practical lie or any falshood uttered . for the sacrament seals the mercy of the covenant not irrespectively , but conditionally , and the words of the application must be so understood . if we have not power to separate an obstinate scandalous offender from the church , yet the withdrawing of our selves from him , is an excommunication in some degree , and the effect thereof is hereby in part obtained . when ministers and people do their duties in their places , without usurpation of further power than they have warrant for , then all will be , though not so well as it might , yet as it can be at present . of several modes and methods of publick action , prudence makes choice not always of what is simply best , but of that which is most passable , if it be not so disorderly as to marr the substance , or frustrate the end of an administration . in sacred adminstrations we may yield without sin to others sinfull weaknesses . and though we may not please them in doing that which is evil ; yet we may in that which is lawfull , but less edifying ; and so we may let go some good in the manner of performance , rather than omit the whole service . here is indeed a sinfull defect , yet not on our part , but on theirs who urge the way that is less edifying , and refuse the better . the exercise of church discipline being a means and not the end , must be govern'd by rules of prudence , among which this is a chief one , that the means must not be asserted so stifly as to indanger or destroy the end . the exercise of spiritual authority is necessarily more regulated by the determination of the civil magistrate , in a state that maintains the true religion , than in a state that either persecutes or disregards it . if it were supposed , that spiritual power is radically the same in all ministers of the gospel , let it be considered , whether the exercise of that power may not be more restrained in some , and let forth to a larger extent in others , upon prudential grounds ; provided it be not inlarged in some to an exorbitancy , and streightened in others to an extream deficiency . likewise if there be a dissent or doubting about a superiority or pre-eminence of spiritual power in some distinct ecclesiastical office , let it be considered how far submission may be yielded to a power objectively ecclesiastical , but formally political , derived from the civil magistrate , and seated in ecclesiastical persons by temporal laws . lastly in reference to things imposed , there is a wide difference between a quiet submission , and an approving free choice . it may be the duty of subjects to do that , which may be the sin of governors to command . for in the same things wherein governors refuse the better way , subjects may do their parts and choose the best way they can . if these considerations or others of the like catholick tendency be found allowable , and will pass among brethren of different judgments , they may prevent and heal many breaches , and unite dissenters in the bond of peace and love , and afford unto such as have been intangled , a more free scope and large capacity for publick aims and actions . chap. xxix . whether the purity and power of religion be lessened by amplitude and comprehensiveness . a doubt may arise in this place , whether it ben ot safer to make the church-doors narrow , and to keep a strict guard upon the entrance into it , and to insist upon the exactest purity , that religion may continue uncorrupt , and that the church be not defiled , nor its interest ravished by strangers . in resolving this doubt , i forget not that the way is narrow and the gate is straight that leadeth unto life . but self-denial and real mortification and a conversation in heaven , and not strictness of opinion in church order , is this narrow way and straight gate ; and our salvation lies upon purity of heart and life , and not upon church purity . besides , god hath made the gate of the visible church , much wider than the gate of heaven ; and church discipline cannot be set in that strictness , in which the doctrine of salvation is to be preached . for doctrine directly judgeth the heart ; and requireth truth in the inward parts ; but discipline judgeth only the exterior conversation , and must be satisfied in the credibility of profession . in walking by rigid rules of discipline , though with an aim to advance purity , we may easily shut out those whom christ hath taken in . true piety may be found in many , who retain such things as some godly christians judge erroneous or superstitious ; and godly sincerity may be found in many , whom some of greater zeal , but too censorious , may judge to be but formalists . it is not good to neglect sober and serious people , though in a lower degree of profession , who conform to gods ordinances , and regard a sound ministery , and shew themselves teachable , lest we reject those that would help to uphold and honour religion , more than many who will put themselves forward among the strictest sort , but indeed are either carnal projecters or busie bodies , or froward and fickle persons , and a stain to the profession in which they seem to glory . this narrowness of church-communion , and other reservedness of some strict professors , tends neither to the increase nor stability of pure religion . zealous christians are a kind of good leaven , like that in the gospel parable , which if kept alone , is of no efficacy , but being diffused will season the whole lump . if they sever themselves into distinct visible societies from the body of a nation , professing the true religion , their vertue cannot spread far ; but they leaven the whole mass of people by being diffused throughout the whole . and then they gain reverence and reputation , and by their example profane and dissolute persons may be convinced and much reformed , and among those that walk orderly , many may be carried on from common to saving grace . hereunto may be added this inestimable benefit ; to wit , the apparent hope of the propagation of true religion to the generations to come , which otherwise being unfixed , might in time wear away and fail in such a nation . furthermore , sincere christians are comparatively but a little flock , and of that little flock , the greater number are of low capacities and very defective in political prudence ; and if they were wholly left to govern themselves in separated societies , they might easily be insnared into parties and breaches , and manifold inconveniencies . indeed those of them that are best able to govern themselves , are most convinced of the need of publick government . wherefore it is the security of the faithfull to live under a publick and fixed rule and order , and consequently to be imbodied with a nation , if it may be , in one way of communion . chap. xxx . factious usurpations are destructive to religions interest . religion is by the maligners of it too often called faction . but the name is not more reproachfull , than the thing it self is hurtfull to it . and the prudent promoters of it , will avoid factious usurpations and all such ways , as would turn to a general greivance . but if any number of men in a higher degree of profession , should seek the ingrossing of profits and preferments within themselves , upon the account of their being religious , and the assuming of such power as cannot be maintained , but by injury or disregard really , or in appearance offered to all others , and should so act in civil affairs , as if they only were the people , and think to do this for the advancement of religion , they would much mistake their way . for besides the iniquity of this practice , the vanity and weakness of it is manifest . the intrinsick and permanent strength of strict religion must be well considered . for that which is adventitious , is very mutable and may be soon turn'd against it . occasional advantages may suddenly raise it up to reputation and power among men , and as suddenly leave it to sink and fall again . wherefore its friends and followers may well reckon that they have made the most of their advantages , when they can secure its interests in the common interest of a nation . a firm liberty and security founded in a national interest , is more agreeable to the condition of regenerate christians , than an intire potency to themselves alone . for they would scarce well comport with so great a weight of power . hypocrites for carnal ends would addict themselves to their party and overact them . the sincere would prove but men , corruptions would appear , and miscarriages would marr their reputation , which is not their least support . hereunto may be added many incongruities that would happen to them . the gallantry and splendor of the world will be no help to that humble and contrite frame of spirit , and real mortification , and holy walking , and heavenly mindedness which is the power of christianity . the various and versatile ways of worldly policy turning to innumerable occasions , are not very passable to truly tender consciences . besides , if the power were inclosed within these narrow limits , many of low birth and breeding must needs be lifted up , both to the envy of the excluded party , and the disesteem of magistracy . and persons of low condition being raised above their own sphere upon the account of religion , may be easily tempted to think more highly of themselves than they ought to think , and to grow busie , peevish and rigid in needless matters , which will provoke a people and fire their spirits , and though the rage be pent up for a season within their breasts , it will at length break out into a flame . the power of christianity , as to human strength , is best established and extended , by leaning upon some common interest with which it falls in , as the vine is born up , and spreads abroad by the support of a wall or frame . it is therefore most sutable to the terms upon which it stands in this world , to be in a complex state with some other just , large and stable interest , such as is the common peace and safety both of prince and people . and being a holy and wise profession , it leads its followers in safe and right paths , and teacheth them to wait therein with patience . the nature of its interest will bear such patient waiting . for it is not carnal consisting of the great things of this world , which may call for an eager and quick pursuit , and daring interprizes . but it is the upholding of such a cause as needs not fear a sinking , if it catch not hold of every sudden offer , that is not clear in regard of conscience or prudence , but by an unchangable reason it indures throughout all ages , and if it fall it shall rise again . it needs not the making of parties , and drawing people to its side by a pragmatical importunity , nor to enter into any suspected ways ; but wheresoever it is managed like it self in righteous and prudent counsels , it makes the fairest progress and of longest continuance . the reasons aforegoing , do hold in due proportion against the ingrossing of privileges , in particular in corporate societies , and the making of parties to interrupt the settled order of promotions and to keep back persons legally intitled , that the religious alone might be promoted . such practises make sad breaches , and upon change of affairs will turn to the great detriment if not the depression of the party so advanced . chap. xxxi . of leading and following , and of combinations . gods providence useth to dispose into all quarters , some men not only of known integrity , but eminent for wisdom and reputation , who see more than the ordinary sort of good men , and are able and meet to give advice like those children of issachar , men that had understanding of the times to know what israel ought to do . these are much the stay of this profession , and by their influence keep things right , and preserve the weaker sort from manifold aberrations . it is supposed that they seek not their own glory in being made heads of parties ; but that in sincerity and self-denial they follow truth and peace , and use their authority and ability , to promote a catholick interest , and true concord among all christians . nevertheless sometimes the understanding of the prudent fails , and counsel is hidden from them . it pleaseth the only wise god , sometimes to permit strange resolves to proceed from good and wise men , that our main stress of hope might rest upon him alone , and on his infallible word ; and that we might not become the absolute disciples of any masters upon earth . one or two eminent men in a country , though wise and faithfull , may not be followed as it were by implicit faith , which may lead into great mistakes . it is to be supposed , that there be many discreet persons , though not of eminent ability , whom it may become to hear and reverence their eminent men , yet to see with their own eyes , that is , to judge by their own reason . in this matter there be two extreams , either to be too morose or too sequacious , the one being the effect of a sullen pride and self-conceit ; the other of pusillanimity , temerity , and such like weakness , and both tending to make breaches and lead into parties . we may have the persons of worthy men in due veneration , but not in excessive admiration . avoid precipitate leaders , for though the service of hot spirits may be sometimes prosperous ; yet in this temperate cause their conduct is pernicious . and there is as much reason to avoid such leaders as care not , or at least consider not , what they do against the common interest of christianity , to advance a particular form or party . but above all beware of such persons , whose apparent worldly interests lead them to adhere to some divided party , & to cherish faction . if much be committed into such hands , we shall be lead into a wrong course , or disabled to follow the right , though we see it plain before us . yea , the cause of religion will be inthralled to the service of a faction , and be left with disgrace enough when men have serv'd their turns of it . a people of honest zeal may easily be over-credulous of great and powerfull men that pretend to favour religion , and take it into their patronage . yet the more discerning sort will look to it , that , while grandees retain them with such favour and friendship , they overact them not to the dishonor and dammage of this profession , which is more worthy than to be held in vassalage , and made to lackey after corrupt designs ; and more noble than to bear such indignity . it is good for the younger sort of professors to reverence the ancient and more experienced ; and for all sorts in their choice of guides and patterns , to prefer solid judgment with integrity of life and conversation before taking parts , heat of zeal and high affections . amidst diversities of parties and persuasions , it is safe to hold communion with the generality of serious and pious christians , and yet to receive with love the several disagreeing parties , who for the main walk in the truth , and to have communion with them all , as far as catholick principles will give leave . in pursuing the ends of this interest , there is no need of private or unauthorized persons entring into such stated combinations and correspondences , as the jesuits and other orders under the papacy , have setled in their societies throughout the world. for all pious christians are taught of god , and have one spirit touching the main of this design , and are inclined to pursue the same with one accord . and indeed so it is , that only the sincere friends of truth , men of upright hearts , and humble spirits , and honest lives , will observe and follow the rules of this interest . and it sufficeth , if they keep close to their common rule of faith and life , and follow after the things that make for peace , and know the present state of gods israel , and acquaint themselves with each other , as opportunity of converse offers it self , and so govern themselves , and carry on the advancement of religion by such honest and harmless means , as need not shun the light , but may stand before the face of all opposers . chap. xxxii . the wisdom of the higher powers in promoting the religiousness of their people . the advancement of true religion is the interest of the higher powers , if to maintain gods honour and mans chief good be their interest , and if the defying of god and the utter undoing of men be against it . yea , if the tranquility and peace of governours and the stability of government be regarded , human wisdom will direct to promote that way which is no other than the exercise of a conscience void of offence towards god and towards man. godliness includes prudence , justice , temperance , fortitude , and all goodness . it is an internal law effectually subduing them that have it to all external laws that are just and good , and the example of it goes far to the bettering of many others in things pertaining to humanity . it is regular and harmonious in every part , it leads to order , peace and unity , and there is nothing in it inconsistent with right policy . it is the way of true wisdom , and apt to take most among the serious and well advised part of the people , and when it hath taken hold of them , it makes them wise and serious more abundantly . it corrects rash , rugged , wrathfull , and fierce natures , and to say the least , whatsoever turbulency may afterwards remain in such , it makes them of far more sedate and castigate spirits than otherwise they would be . and though it doth not forthwith exterminate , yet it so debilitates all complexional distempers , that they cannot break forth into a course of mischief ; and ordinarily it works an evident notable change . of so great force is an attentive and active conscience over all human passions . and doubtless it is the strongest bond to hold subjects in obedience to their governours . for the conscientious are held in by the terrour of the lord and the dread of the wrath to come , besides the sense of mans wrath , which they have in common with all considerate persons . wherefore it is clearly the princes interest that his subj●cts universally ( if it can be ) should be religious , and consequently it is the wisdom of his government to indeavour it as far as it is attainable . and if he would bring them to such a state , he is to take care to exalt gods immediate soveraignty over their consciencies , and under that soveraignty to hold them in subjection to himself . for where conscience is not preserved in its awfull regard to gods law as its supream rule , true religion is extinguished . and they are the patrons of irreligion , who propagate such principles as tend to alienate the conscience from its true soveraign and proprietor , and either to make it servile to those who have no just dominion over it , or to debauch it into searedness or dead security . one way most needfull and advantagious for preserving gods authority over conscience , is most effectually to bind gods laws upon the people ; and to order what things else are necessary for the due observation thereof , and to lay no other yoke upon them in things pertaining to god. and as this way imports much to the sincerity and reality of religion , so it doth no less to the keeping of religious minds in unity . for in what center will the judiciously conscientious unite , if not in the revealed mind and will of god , as it is apprehended by them ? will the injunctions of the civil magistrate , or the authority of ecclesiastical superiors better resolve the doubts of such men , or silence their disputes ? this is not urged to prove that superiors can injoyn nothing in religion , but what is particularly before enjoyned of god ; or that the consciences of inferiors are not bound by their commands in subordination to gods commands : but only that they take the best course for the unfeigned piety and truly christian concord of their people , that by their injunctions , seek mainly to promote obedience to the divine laws , and add no more of their own than what is clearly necessary thereunto . and what more just and prudent course than to forbear things that are unnecessary , and unserviceable to the promoting of truth and peace ; yet with a perplexity and a stumbling block , an easie inlet to all dissolute or ductile spirits , and a bar against many of known sincerity : and to use that moderation in the publick rule and standard , which takes away or exceedingly lessens , dissents , and consequently the occasions of dissention . the spirit of christianity forbids christian magistrates to destroy sincere christians , for their little differences and narrow principles in forms of church order . and no reason of state will oblige them to that severity , how importunately soever some interessed men may urge it . judicious charity or a prudent indulgence towards such , cannot undermine religion or the civil state. and a sound ecclesiastical polity set for the increase of true godliness , will receive no dammage by it , but it will rather gain upon those dissenters , and if their scruples be not removed , it shall abide firm and stable , and grow in strength by the reputation of its own goodness and sufficiency , in that it is not hazarded or impaired by this charity and forbearance . the higher powers by granting some limited liberty do more universally protect the faithfull , and having no interest in competition with the advancement of christs kingdom , are able and wise enough to provide against any dangerous inconveniencies . the bounds and rules of this indulgence are not so undiscoverable as to make it a vain proposal : yet , it is but an idle demand of those that require an enumeration of all particulars , than which , nothing more or less may be tolerated in any case . all particularities in any human affairs are not easie nor necessary to be known at one view , nor are they so fixed , but they may admit considerable variations according to the different state of things . there be general rules of prudence that are a sufficient indication of what ought to be done at any time , as the present case requires . as the wisdom of a housholder will direct him how far to bear with faults and weaknesses in his family ; so the magistrate by wisdom will discern what may be born with in his common-wealth , so far as is sufficient to the true and just ends of government . chap. xxxiii . the churche's true interest to be pursued by ecclesiastical persons . nothing is more precious , and among christians nothing should be more valued , than the good of gods church , for it is christs and gods great interest in the world : but the misery is , that the churches name is abused , and its interest mistaken most perversly . for none have more pretended for the church than they , whose business is to get and keep worldly pomp , and power with carnal ease and pleasure ; and to make laws and rules serviceable to these ends ; and to corrupt the minds and debauch the lives of men , that they may bring them into blind obedience to such laws , and maintain their worldly dominion over christs heritage , and who value all men howsoever qualified , as they stand affected to their estate , and accordingly stick not to reject the eminently good , and to receive the notoriously bad . in the romish church all this is palpable . now let these be called the church , by them that list to give that name , to a state of pride and luxury , of tyranny and oppression , of carnal and devilish policy , under which the souls of people are betray'd to everlasting perdition . wherefore those in the ministery that are sollicitous of the churches welfare , should state the interest thereof aright , which indeed is not for the service of the flesh or the carnal mind ; but for the promoting of the divine life in men , and the increase of the mystical society of regenerate persons , united in christ their head by his spirit dwelling in them ; and in order thereunto , for the increase of the visible society of persons externally owning such an internal state. and therefore it is to promote and propagate the sound knowledge of god in christ , and to make the people of their charge really good , and to advance them what they can in grace and wisdom according to their several capacities , and to deal with them in meekness and love , and to walk before them as examples of all purity and goodness , and to be more sensible and sollicitous about the corruptions and sinfull disorders , than the sufferings of the church , and to be more zealous for gods honour and the good of souls , than for their own honour , wealth or power , and in a word to seek the things of christ more than their own things . the ministers that discharge their office well , are in scripture declared worthy of double honour . and that they be indowed with honorable settled maintenance , is necessary for the support of a religion , that for its excellency requires to be supported by the help of excellent gifts , as learning , eloquence and prudence , not now to be obtained by miracles , but in the ordinary use of means with much cost and labour . and questionless the withdrawing of these supports tends to the churches ruine , nevertheless an inordinate and licentious collation , and accumulation of preferments making for the service of covetousness , ambition and depraved appetite , and for the decay of sobriety , vigilancy and industry in the pastors , is no less dangerous . this exorbitancy after the roman empire became christian , allured and brought in the men of this world , who have their portion in this life , and gave them advantage by carnal arts , to possess themselves of the chief seats of power in the church , by which means religion degenerated into externalness and carnality , and that which was then named the church was at length turned into a worldly state , which grew more and more corrupt till the mystery of iniquity was fulfilled in it . where christianity hath recovered it self out of the degeneracy of the later times , and knowledge is generally diffused among the people , the sufficiency , industry and faithfulness of ecclesiastical persons will be inquired after , negligence in their administrations and irregularities in their lives will not pass without noting , the ignorant , idle and scandalous will fall into contempt , outward formalities will be no covering , as in darker times they were , distinctive habits and reverend titles alone will not procure veneration , the ecclesiastical authority will sink and fall without remedy , if real worth doth not uphold it . in such times men will not be to learn that an arm of flesh doth not constitute a christian church , and that the aid of the secular power is not enough to prove one party to be orthodox , and the rest heretical or schismatical . external violence , which is the common support of false religions , will in this case do little good , but it will render them that call for it the more odious , and more discover the weakness of their cause . wherefore the clergy must resolve to do worthily and fulfill their ministery , or they must extinguish the light of the gospel , or the light of the gospel will extinguish them . but if as faithfull shepherds they watch over the flock , and tender the state thereof , if they labour in the word and doctrine , and teach with meekness and patience if they pitty and succour the weak , and heal that which is lame , that it may not be turned out of the way , if they use the rod of discipline with judgment and paternal affection , if they discard and lay by mens unprofitable institutes , and maintain all divine ordinances in their due honour , and chiefly urge the observance of the indispensable commands of god , and turn men from externalness , and make it their chief aim that christ by his word and spirit may reign in the hearts of professed christians ; then shall they magnifie their office and establish their authority , and hold their flocks in an unfeigned reverence and submission , as feeling the force of the ministerial warfare in their consciences . and the inferior differences shall not be able to cause disgust or aversation , or break those strong bonds of the peoples sincere regard toward their pastors : but they would rather be swallowed up in love , which is the bond of perfectness . the conclusion . no greater thing can fall under the consideration of mankind , than the security and increase of true religion . the glory of god among men and their eternal salvation depends upon it . t is as far above the concernments of the kingdoms of this world , and their politick administrations , all secular affairs , and philosophical speculations , as the heavens are high above the earth . an inquiry into the sound state and true interest thereof , is a contemplation worthy of the greatest minds , and the advancement of it is the chiefest honour of the highest powers . t is the royal interest of that potentate , who is king of kings and lord of lords , and of that blessed society which are incorporated under him their lord and head. and who that in any degree hath truly known the felicity of this kingdom , and hopes for a lot of inheritance in the glory of it , doth not value the concerns thereof above all his chief joys that are but of this world ? a zeal for the common faith , and a constraning love to all the faithfull , hath excited a very mean and weak one to do what he was able on this important subject , impartially searching after their common good . let the prince of this society , one of whose names is counsellour deliver his flock from all dangerous and disadvantageous error , and from wandring in broken parties by unstable and divided counsels , and shew them graciously the right way of maintaining a consistency among themselves , and of gaining upon the reconcilable part of men . and forasmuch as this prince and leader is the lamb of god whose banner is love , let his people every where be acted by the spirit of love , and shew forth the meekness of wisdom in all good conversation , with humility , patience and long-suffering , having this principle deeply imprinted in them , the wrath of man worketh not the righteousness of god. the point of church-unity and schism discuss'd . chap. i. of the church and its polity . the church is a spiritual common-wealth , which according to its primary and invisible state is a society of regenerate persons , who are joyned to the lord christ their head , and one to another as fellow members by a mystical union through the holy spirit , and are justified , sanctified , and adopted to the inheritance of eternal life ; but according to its secondary and visible state , it is a society of persons professing christianity or regeration , and externally joyned to christ , and to one another by the symbals of that profession , and made partakers of the external priviledges thereunto belonging . there is one catholick church , which according to the invisible form , is the whole company of true believers throughout the world ; and according to its visible form , is the whole company of visible believers throughout the world , or believers according to human judgment . this church hath one head and supream lord , even christ , and one charter and system of laws ; the word of god and members , that are free denizons of the whole society , and one form of admission or solemn initiation for its members , and one kind of ministery and ecclesiastical power . this church hath not the power of its own fundamental constitution , or of the laws , and officers , and administrations intrinsecally belonging to it , but hath received all these from christ its head , king and lawgiver , and is limited by him in them all . nevertheless , it hath according to the capacity of its acting , that is , according to its several parts a power of making secondary laws or canons , either to impress the laws of christ upon its members , or to regulate circumstantials and accidentals in religion , by determining things necessary in genere , not determined of christ in specie . as the scripture sets forth one catholick church , so also many particular churches , as so many political societies distinct from each other , yet all compacted together as parts of that one ample society , the catholick church . each of these particular churches have their proper elder or elders , pastor or pastors , having authority of teaching and ruling them in christs name . an ecclesiastical order of presbyters or elders , that are not bishops , is not found in holy scripture . for all presbyters or elders , being of a sacred order in the gospel church that are any where mentioned in scripture , are therein set forth as bishops truly and properly so called , and are no where set forth as less than bishops . these elders or bishops are personally to superintend all their flock , and there is no grant from christ to discharge the same by delegates or substitutes . a distinction between bishops and presbyters , and a superiority of the former over the latter , was after the scripture times anciently and generally received in the christian church . yet it was not a diversity of orders or offices essentially different , but of degrees in the same office , the essential nature whereof is in both . the bishop of the first ages was a bishop not of a multitude of churches , but of one stated ecclesiastical society or single church , whereof he was an immediate pastor ; and he performed the work of a bishop , or immediate pastor towards them all in his own person , and not by delegates and substitutes ; and he governed not alone , but in conjunction with the presbyters of his church , he being the president . though several cities in the same kingdom have their different municipal laws and priviledges according to the diversity of their charters , yet particular churches have no divine laws and priviledges diverse from each other , but the same in common to them all , because they have all the same charter in specie from christ. therefore each of them have the same power of government within themselves . and the qualifications requisite to make men members or ministers of the universal church , do according to christs law sufficiently qualifie them to be members or ministers of any particular church , to which they have a due and orderly call . local , presential communion in gods ordinances , being a main end of erecting particular churches , they should in all reason consist of persons , who by their cohabitation in a vicinity are capable of such communion , and there may not be a greater local distance of the persons than can stand with it . a bishops church was anciently made up of the christians of a city or town , and the adjacent villages , who might and did personally meet together , both for worship and discipline . all christians of the same local precinct are most conveniently brought into one and the same stated church , that there might be the greatest union among them , and that the occasion of straggling and running into several parties might be avoided . yet this local partition of churches is not of absolute necessity and invariable , but if there be some insuperable impediment thereof , the partition must be made as the state of things will admit . no bishop or pastor can by divine right or warrant , claim any assigned circuit of ground as his propriety for ecclesiastical government , as a prince claims certain territories as his propriety for civil government ; so that no other bishop or pastor may without his licence , do the work of the ministery , in any case whatsoever within that circuit . it is not the conjunction of a bishop or pastor with the generallity or the greater number of the people , that of it self declares the only rightfull pastor or true church within this or that circuit . for many causes may require and justifie the being of other churches therein . seeing particular churches are so many integral parts of the catholick church , and stand in need of each others help in things that concern them joyntly and severally , and they have all an influence on each other , the law of nature leads them to associations or combinations greater and lesser , according to their capacities . and the orderly state that is requisite in all associations , doth naturally require some regular subordination in the several parts thereof , either in way of proper authority or of mutual agreement . and the associated churches and particular members therein , are naturally bound to maintain the orderly state of the whole association , and to comply with the rules thereof , when they are not repugnant to the word of god. a bishop or pastor and the people adhering to him , are not declared to be the only true church and pastor within such a precinct , by their conjunction with the largest combination of bishops or pastors and their churches . for the greater number of bishops may in such manner err in their constitutions , as to make rightly informed persons uncapable of their combination . a national church is not a particular church properly so called , but a combination or coagmentation of particular churches , united under one civil supream , either personal as in a monarchy , or collective as in a republick . and the true notion thereof lies not in any combination purely ecclesiastical and intrinsecal , but civil and extrinsecal , as of so many churches that are collected under one that hath the civil supremacy over them . the national church of england truly denotes all the churches in england united under one supream civil church-governour , the kings majesty . civil magistrates as such , are no constitutive parts of the church . the christian church stood for several centuries without the support of their authority . but supream magistrates have a civil supremacy in all ecclesiastical matters , and a political , extrinsecal episcopacy over all the pastors of the churches in their dominions , and may compell them to the performance of their duties , and punish them for negligence and mal-administration ; and they may reform the churches , when they stand in need of reformation . the possession of the tithes and temples doth not of it self declare the true pastor and church , nor doth the privation thereof declare no pastor and no church . for these are disposed of by the secular power , which of it self can neither make , nor make void a pastor or church . a diocess is a collective body of many parishes under the government of one diocesan . if the several parishes be so many particular churces , and if their proper and immediate presbyters be of the same order with those which in scripture are mentioned by that name , and were no other than bishops or pastors ; then a diocess is not a particular church , but a combination of churches , and the diocesan is a bishop of bishops , or a governour over many churches and their immediate bishops . if the parishes be not acknowledged to be churches , nor their presbyters to be realy bishops or pastors , but the diocess be held to be the lowest political church , and the diocesan to be a bishop of the lowest rank , and the sole bishop or pastor of all the included parishes ; i confess , i have no knowledge of the divine right of such a church or bishop , or of any precept or precedent thereof in scripture . for every particular church mentioned in scripture was but one distinct stated society , having its own proper and immediate bishop or bishops , elder or elders , pastor or pastors , who did personally and immediately superintend over the whole flock , which ordinarily held either at once together , or by turns personal , present communion with each other in gods worship . but a diocess consists of several stated societies , to wit , the parishes which are constituted severally of a proper and immediate presbyter or elder having cure of souls , and commonly called a rector , and the people which are his proper and ●…rge or cure . and the people of th●… not live under the personal and in●…rsight of their diocesan , but under ●…legates and substitutes . nor do they o●…ly hold personal present communion with each other in gods worship , either at once together or by turns . nevertheless , which way soever a diocess be considered , i have nothing to object against submission to the government of the diocesan , as an ecclesiastical officer established by the law of the land under the kings supremacy . there is nothing in the nature of the office of presbyterate ( which according to the scripture is a pastoral office ) that shewe it ought to be exercised no otherwise than in subordination to a diocesan bishop . christ , who is the author and only proper giver of all spiritual authority in the church , hath not so limited the said office , and men cannot by any act of theirs enlarge or lessen it as to its nature or essential state , or define it otherwise than it is stated of christ in his word . no power ecclesiastical or civil can discharge any minister of christ from the exercise of his ministery in those circumstances , wherein christ commands him to exercise it , nor any christians from those duties of religion , to which the command of christ obligeth them . as the magistrate is to judge what laws touching religion are fit for him to enact and execute , so the ministers of christ are to use a judgment of discretion about their own pastoral acts ; and all christians are to do the same about their own acts of church-communion . the too common abuse of the judgment of discretion cannot abrogate the right use thereof , it being so necessary that without it men cannot act as men , nor offer to god a reasonable service . chap. ii. of true church-unity . when the names of unity and schism are by partiality and selfishness commonly and grosly abused and misapplied , the nature of the things to which those names do of right belong , ought to be diligently inquired into , and clearly and distinctly laid open . for a groundwork in this inquiry i fix upon two very noted texts of scripture . the one is eph. . . indeavouring to keep the unity of the spirit in the bond of peace . the other is rom. . . mark them that cause divisions and offences contrary to the doctrine that ye have learned , and avoid them . the former guides us to the knowledge of true church-unity , and the latter shews us the true nature of schism . by the former of these texts , all christians are obliged to maintain that spiritual unity , which they have one with another under christ their head , by the holy ghost in all due acts of holy communion in peace and concord . several important things are here to be taken notice of . . there is a spiritual unity between all christians in the form of one mystical body , as there is a natural unity between all the members of the natural body . the members being many are one body and members one of another . . this unity is under christ as the head of it . what the head is to the natural body , that is christ and much more to his mystical body the church . . this unity of christians one with another under christ , is by the holy ghost , and therefore called the unity of the spirit . the spirit of christ the head , doth seize upon and reside in all the faithfull , by which they become christs mystical body , and are joyned one to another as fellow-members . . this unity of the spirit among christians is witnessed , maintained , and strengthened by their holy communion of love and peace one with another , but is darkened , weakened , and lessened by their uncharitable dissentions . hence it is evident that the unity here commended , is primarily that of the church in its internal and invisible state , or the union and communion of saints , having in themselves the spirit , and life , and power of christianity . t is the unity of the spirit we are charged to keep in the bond of peace . but concord in any external order with a vital union with christ and holy souls , his living members , is not the unity of the spirit , which is to partake of the same new nature and divine life . secondarily , it is the unity of the church in its external and visible state , which is consequent and subservient to the internal , and stands in the profession and appearance of it , in the professed observation of the duties arising from it . where there is not a credible profession of faith unfeigned and true holiness , there is not so much as the external and visible unity of the spirit . therefore a sensual earthly generation of men , who are apparently lead by the spirit of the world , and not by the spirit that is of god , have little cause to glory in their adhering to an external church order , whatsoever it be . holy love , which is unselfed and impartial , is the life and soul of this unity , without which it is but a dead thing , as the body without the soul is dead . and this love is the bond of perfectness , that cement , that holds altogether in this mystical society . for this being seated in the several members , disposeth them to look , not to their own things , but also to the things of others , and not to the undue advancement of a party , but to the common good of the whole body . whosoever wants this love , hath no vital union with christ and the church , and no part in the communion of saints . the church is much more ennobled , strengthened , and every way blessed by the communion of holy love among all its living members , or real christians , than by an outside uniformity in the minute circumstances , or accidental modes of religion . by this love it is more beautifull and lovely in the eyes of all intelligent beholders , than by outward pomp and ornament , or any worldly splendor . the unity of the church as visible , whether catholick or particular , may be considered in a three-fold respect , or in three very different points . the first and chief point thereof , is in the essentials and all weighty matters of christian faith and life . the second and next in account is in the essentials and integrals of church state , that is , in the christian church-worship , ministery and discipline , considered as of christs institution , and abstracted from all things superadded by men . the third and lowest point is in those extrinsecal and accidental forms and orders of religion , which are necessary in genere , but left in specie to human determination . of these several points of unity , there is to be a different valuation according to their different value . our first and chief regard is due to the first and chief point , which respects christian faith and life ; the next regard is due to that which is next in value , that which respects the very constitution or frame of a church ; and regard is to be had of that also which respects the accidentals of religion , yet in its due place and not before things of greater weight and worth . things are of a very different nature and importance to the churches good estate ; and a greater or lesser stress must be laid upon unity in them , as the things themselves are of greater or lesser moment . the rule or law of church unity is not the will of man , but the will of god. whosoever keeps that unity which hath gods word for its rule , keeps the unity of the spirit ; and whosoever boasts of a unity that is not squared by this rule , his boasting is but vain . an hypothesis that nothing in the service of god is lawfull , but what is expresly prescribed in scripture , is by some falsly ascribed to a sort of men who earnestly contend for the scriptures sufficiency , and perfection for the regulating of divine worship , and the whole state of religion . god in his word hath prescribed all those parts of his worship , that are necessary to be performed to him . he hath likewise therein instituted those officers that are to be the administrators of his publick worship in church assemblies , and hath defined the authority and duty of those officers , and all the essentials and integrals of church state . as for the circumstantials and accidentals belonging to all the things aforesaid , he hath laid down general rules for the regulation thereof , the particulars being both needless and impossible to be enumerated and defined . in this point god hath declared his mind , deut. . . ye shall not add unto the word which i command you , neither shall ye diminish ought from it . deut. . . what soever thing i command you , observe to do it , thou shalt not add thereto nor diminish from it . the prohibition is not meerly of altering the rule , gods written word by addition or diminution , but of doing more or less than the rule required , as the precept is not of preserving the rule , but of observing what is commanded in it . such human institutions in divine worship , as be in meer subserviency to divine institutions , for the necessary and convenient modifying and ordering thereof , are not properly additions to gods commandments . for they are of things which are not of the same nature , end and use with the things which god hath commanded , but of meer circumstantials and accidentals belonging to those things . and these circumstantials are in genere necessary to the performance of divine institutions , and are generally commanded in the word , though not in particular , but are to be determined in specie by those to whom the power of such determination belongs . they that assert and stand to this only rule , provide best for the unity of religion , and the peace of the church . for they are ready to reject whatsoever they find contrary to this rule , they are more easily kept within the bounds of acceptable worship , and all warrantable obedience , they lay the greatest weight on things of the greatest worth and moment , they carefully regard all divine institutions and whatsoever god hath commanded , and they maintain love , and peace , and mutual forbearance towards one another in the more inconsiderable diversities of opinion and practice . those things that are left to human determination , the pastors , bishops or elders , did anciently determine for their own particular churches . and indeed it is very reasonable and naturally convenient , that they who are the administrators of divine institutions , and have the conduct of the people in divine worship , and know best what is most expedient for their own society , should be intrusted with the determination of necessary circumstances within their own sphere . but forasmuch as the supream magistrate is intrusted of god with the care of religion within his dominions , and hath a civil supremacy in eclesiastical affairs , and a great concern in the orderly management of publick assemblies , he is authorized of god to oversee the determinations and actings of ecclesiastical persons , and may assume to himself the determination of the aforesaid circumstantials for the honour of god , the churches edification and the publick peace , keeping within the general rules prescribed in gods word . for the maintaining of church-unity , that is according to gods word , it is the part of subjects to submit to what their governours have determined , so far as their submission is allowable by the said rule ; and it is the part of governours to consider well the warrantableness of their determinations . more especially their wisdom and care is much required in settling the right bounds of unity . in this regard the terms of admission to the communion and ministery of the church must be no other , than what the declared will of god hath made the terms of those priviledges , and which will shut out none , whom god hath qualified for and called to the same . the setting of other boundaries , besides the iniquity thereof , will inevitably cause divisions . the apostles , elders and brethren assembled at jerusalem , acts . . writing to the blieving gentiles declare , it seemed good to the holy ghost and to us to lay upon you no greater burden than these necessary things . from which it is evidently inferred that the burden of things unnecessary ought not to be laid on the churches . the things injoyned by that assembly were antecedently to their decree , either necessary in themselves or in their consequents according to the state of things in those times and places . and whatsoever is made the matter of a strict injunction , especially a condition of church communion and priviledges , ought to have some kind of necessity in it antecedent to its imposition . symbolical rites or ceremonies instituted by man to signifie grace or duty , are none of those things , which being necessary in general , are left to human determination for this or that kind thereof . they have no necessary subserviency to divine institutions , they are no parts of that necessary decency and order in divine worship , without which the service would be undecent . and indeed they are not necessary to be instituted or rigidly urged in any time or place whatsoever . the being and well being of any rightly constituted church of christ , may stand without them . st. paul resolves upon the cases of using or refusing of meats , and the observance or non-observance of days , which god had neither commanded nor forbidden , and of eating of those meats which had been offered in sacrifice to idols , rom. . and cor. . that no man put a stumbling block , or an occasion to fall in his brothers way . the command here given , extends to pastors and governours as well as to other christians , and is to be observed in acts of governments as well as in other acts . st. paul was a church governour and of high authority , yet he would not use his own liberty in eating flesh , much less would he impose in things unnecessary to make his brother to offend . in the cases aforementioned , there was a greater appearance of reason for despising , censuring or offending others , than there can be for some impositions now in question among us , viz. on the one side a fear of partaking in idolatry , or of eating meats that god had forbidden , or of neglecting days that god had commanded , as they thought ; on the other side a fear of being driven from the christian liberty , and of restoring the ceremonial law. nevertheless , the apostle gives a severe charge against censuring , despising or offending others of different persuasions in those cases . and if it were a sin to censure or despise one another , much more is it a sin to shut out of the communion or ministery of the church for such matters . the word of god , which is the rule of church-unity , evidently shews that the unity of external order must always be subservient to faith and holiness , and may be required no further than is consistent with the churches peace and edification . the churches true interest lies in the increase of regenerate christians , who are her true and living members , and in their mutual love , peace and concord , in receiving one another upon those terms which christ hath made the bond of this union . the true church unity is comprized by the apostle in these following unities ; one body , one spirit , one hope , one lord , one faith , one baptism , one god. but there is nothing said of one ritual or set form of sacred offices , one policy or model of rules and orders , that are but circumstantial and accidental in a church state and very various and alterable , while the church abides the same . chap. iii. of schism truly so called . here i lay down general positions about schism without making application thereof ; whether these positions be right or wrong gods word will shew ; and who are , or are not concerned in them , the state of things will shew . schism is a violation of the unity of the spirit , or of that church-unity which is of gods making or approving . this definition i ground on the afore-cited text , mark them that cause divisions and offences contrary to the doctrine that ye have learned . separation and schism are not of equal extent . there may be a separation or secession where there is no schism . for schism is always a sin , but separation may be a duty , as the separation of the protestants from the church of rome . moreover , there may be schism where there is no separation . the violation of unity or the causing of divisions may be not only by withdrawing , but by any causing of others to withdraw from the communion of the church , or by the undue casting or keeping of others out of the church , or by making of any breaches in religion contrary to the unity of the spirit . by looking back to the nature , and rule , and requisites of true church-unity , we shall understand the true nature and the several kinds and degrees of schism . as holy love is the life and soul of church-unity , so that aversation and opposition which is contrary to love , is that which animates the sin of schism , and is as it were the heart root of it . whosoever maintains love , and makes no breach therein , and whose dissenting or withdrawing from a church is no other than what may stand with love in its extent , is no schismatick . the unity of the spirit being primarily that of the church as mystically , the breach thereof lies primarily in being destitute of the spirit and life spiritual , much more in being opposite thereunto , under the shew of christianity ; also in the languishing or lessening of spiritual life , especially of the acts of holy love . the unity of the spirit being secondarily , that of the church as visible in its external state , and the first and chiefest point thereof being in the essentials and weighty matters of christian faith and life ; the highest violation thereof and the chiefest point of schism , lies in denying or enormously violating the said essentials or weighty matters . and it is directly a violation of the unity of the catholick church , and not of particular churches only . not only particular persons , but churches , yea a large combination of churches bearing the christian name , may in their doctrine , worship and other avowed practice , greatly violate the essentials , or very weighty matters of christian faith and life , and be found guilty of the most enormous breach of unity . it is no schism to withdraw or depart from any the largest combination or collective body of churches , ( though for their amplitude they presume to stile their combination the catholick church ) that maintain and avow any doctrine or practice , which directly , or by near and palpable consequence overthrows the said essentials . the next point of external unity being about the essentials and integrals of church state , the sacraments and other publick worship , the ministery and discipline of the church considered as of christs institution , the next chief point of schism is the breach hereof . and this may be either against the catholick , or a particular church . of such schism against the state of the catholick church , there are these instances . . when any one part of professed christians how numerous soever , combined by any other terms of catholick unity , than what christ hath made , account themselves the only catholick church , excluding all persons and churches that are not of their combination . . when a false catholick unity is devised or contended for , viz. a devised unity of government for the catholick church under one terrene head , personal or collective , assuming a proper governing power over all christians upon the face of the whole earth . . when there is an utter disowning of most of the true visible churches in the world , as having no true church state , no not the essentials thereof , and an utter breaking off from communion with them accordingly . of schism against a particular church in point of its church state , there be these instances . . the renouncing of a true church as no church , although it be much corrupted , much more if it be a purer church , though somewhat faulty . . an utter refusing of all acts of communion with a true church when we may have communion with it , either in whole or in part , without our personal sin of commission or omission . . the causing of any divisions or distempers in the state or frame of a true church contrary to the unity of the spirit . but it is no schism to disown a corrupt frame of polity , supervenient to the essentials and integrals of church state in any particular church or combination of churches , like a leprosie in the body , that doth grosly deprave them , and in great part frustrate the ends of their constitution . the last and lowest point of external unity lying in the accidental modes of religion , and matters of meer order , extrinsick to the essentials and integrals of church-state , the violation thereof is the least and lowest point of schism , i mean in it self considered , and not in such aggravating circumstances as it may be in . those accidental forms and orders of religion , which are necessary in genere but left in specie to human determination , are allowed of god , when they are determined according to prudence , and charity for peace and edification , and accordingly they are to be submitted to . consequently it is one point of schism to make a division from or in a church upon the accountal of accident forms and orders so determined according to gods allowance . but if any of the accidentals be unlawfull , and the maintaining or practicing thereof be imposed upon us as the terms of our communion , it is no schism but duty to abstain from communion in that case . for explicitly and personally to own errors and corruptions even in smaller points is evil in it self , which must not be committed that good may come . in this case not he that withdraws , but he that imposes causeth the division . and this holds of things sinfull either in themselves , or by just consequence . and herein he that is to act , is to discern and judge for his own practice , whether the things imposed be such . for gods law supposeth us rational creatures able to discern its meaning , and to apply it for the regulating of our own actions ; else the law were given us in vain . submission and reverence towards superiors obligeth no man to resign his understanding to their determinations , or in compliance with them to violate his own conscience . persons meek , humble , peaceable and throughly conscientious and of competent judgment , may not be able by their diligent and impartial search to see the lawfulness of things injoyned , and t is a hard case if they should thereupon be declared contumacious . seeing there be several points of unity , the valuation whereof is to be made according to their different value , mens judgment and estimation of unity and schism , is very preposterous , who lay the greatest stress on those points that are of least moment , and raise things of the lowest rank to the highest in their valuation , and set light by things of the greatest moment and highest value ; as indeed they do , who set light by soundness of faith and holiness of life , and consciencious observance of divine institutions , where there is not also unanimity and uniformity in unscriptural doctrines and human ceremonies . and they that make such an estimate of things , and deal with ministers accordingly , do therein little advance the unity of the spirit , or indeavour to keep it in the bond of peace . seeing the word of god is the rule of church unity , a breach is made upon it , when other bounds thereof are set than this rule allows . an instance hereof is the devising of other terms of church-communion , and ministerial liberty , than god hath commanded , or allowed in his word to be made the terms thereof ; also any casting or keeping out of the church or ministery such as gods word doth not exclude from either , but signifies to be qualified and called thereunto . god doth not allow on the part of the imposer such tearms of church communion or ministerial station , as are neither scriptural nor necessary to peace and edification , nor are any part of that necessary order and decency , without which the service of god would be undecent , nor are in any regard so necessary , but that they may be dispensed with for a greater benefit , and the avoiding of a greater mischief . and they are found guilty of schism that urge such unscriptural and unnecessary things unto a breach in the church . such imposers are not only an occasion of the breach that follows , but a culpable cause thereof , because they impose without and against christs warrant , who will not have his church to be burdened , nor the consciences of his servants intangled with things unnecessary . nevertheless , such unscriptural or unnecessary things , if they be not in themselves unlawfull nor of mischievous consequence , may be of gods allowing as to the submitters . thereupon they are guilty of schism , who meerly for the sake of those unnecessary things yet lawfull as to their use , though wrongfully urged upon them , forsake the communion of the church or their ministerial station , where things are well settled as to the substantials of religion , and the ends of church order , and when they themselves are not required to justifie the imposing of such unnecessaries . here i speak of contumacious refusers , who will rather make a breach than yield . but refusers out of conscience believing , or with appearance of reason suspecting the said lawfull things to be unlawfull , are either accquitted from schism , or guilty but in a low degree , and much less culpable than the imposers , who might well forbear to impose . be it here noted that when superiors sin in commanding a thing exempt from their authority , it may be the subjects duty to observe the thing commanded . in this case the said observance is not an act of obedience , for that can arise only from the rulers authority to command . but it is an act of prudence , equity and charity , and it is good and necessary for the ends sake , and in that regard t is an act of obedience , though not to the earthly ruler , yet to god who commands us to follow peace and maintain unity in all lawfull ways and means . in the judgment of the apostle it is no slight matter to act against conscience rationally doubting , or suspecting a breach of gods law , rom. . . let every man be fully persuaded in his mind , v. . to him that esteemeth any thing to be unclean , to him it is unclean , ver . . he that doubteth , is damned if he eat , because he eateth not of faith , for whatsoever is not of faith is sin . the command of rulers is no good security for acting against a rational doubting conscience . when i am in doubt touching the lawfulness of the thing injoyned , i have no certainty of being on the safer side , by complying with rulers . for though in general obedience to rulers be a certain duty , yet in the particular doubted case , i cannot be certain that my compliance is right and warrantable obedience , and not a breach of gods law. is it plain that i ought to obey the commands of rulers in things that have gods allowance ? so t is as plain that i ought not to obey their commands in things which god hath forbidden . moreover , it is as plain that i ought not to act against my own conscience , which as being the discerner of the will of god concerning me , is of right the immediate director of my actions . indeed my conscience cannot alter gods law , or make that which god hath made my duty to be not my duty , yet it will not suffer me to act in disconformity to its directions . seeing the unity of the spirit is always in conjunction with faith and holiness , to which the unity of external order is always to be subservient , it follows that when unity of external order doth not tend to advance but hinder sound faith and true holiness , then a false unity is set up , and the true unity is abandoned , and divisions and offences are caused . and it is no schism but a duty not to adhere to a unity of external order so set and urged , as that it tends to the destruction or notable detriment of faith and holiness , which are the end of all church order . the means are good in reference to their end , and must never be used in a way destructive to it . of the hinderance of the said ends , there be these following instances . here laid down in general , without intendment of particular application to any churches now in being , which are left to be tryed and judged by that rule by which all must stand or fall . . when a church or churches , a congregation or congregations have an establishment of external polity , and an ordained ministery , and a form of divine worship , but are destitute of such ministers as are qualified to feed the flock , and are burdened with such as are altogether unfit to have the charge of souls committed to them , who are either unable to teach , or teach corruptly , either teaching corrupt doctrine , or abusing , mishandling and misapplying sound doctrine , to encourage the ungodly and discourage the godly . . where there are some ministers able and apt to teach and duly qualified ; but their number is in no wise proportionable to the number of the people , and there be multitudes that cannot have the benefit of their ministery , so that if they have no more placed among them than those few , they have in effect none . . where sincere christians , or credible professors of christianity are cast out of an established church by wrong sentence , or are debarred from its communion by unlawfull terms injoyned them , or unnecessary terms which are to them unlawfull by real doubts of conscience , and which christ hath not authorized rulers to injoyn as terms of church communion . . when ministers , whom christ hath furnished and called , are driven out of their publick station by unlawfull terms injoyned , or by terms unnecessary and to them unlawfull by real doubts of conscience , and which christ hath not authorized rulers to injoyn as terms of the publick ministery . upon the cases here mentioned , i inquire whether the said ministers and people may not draw together into new congregations . let it be considered whether the determinations of men may be a perpetual bar to true visible christians , ( it may be to multitudes of them ) against the injoyment of those most important priviledges , to which god hath given them right . yea , suppose their consciences were culpably weak in scrupling things imposed , yet they may suffer wrong by such an excess of punishment , as so great a deprivation . and christ doth not reject them for such weaknesses . let it be also considered , whether such injured as christians are wrongfully excluded from gods ordinances , and such neglected souls as are left destitute of the necessary means of salvation , may lawfully be deserted by christs ministers . should not the stewards of the mysteries of god indeavour to supply what is lacking to such by reason of the rigourousness or negligence of others ? if it be said , we may not do evil that good may come , nor break the laws of unity for such respects , the answer is , that this is not to do evil , but a good work and a necessary duty , and here is no breach of unity that is of gods making or allowing . the necessary means of saving souls are incomparably more pretious than uniformity in external , accidental order , especially when t is unwarrantably injoyned , and attended with such evil consequents . if within any local bounds assigned for the pastoral charge of any ecclesiastick , the people be left destitude of competent provision for their souls , it is no intrusion or breach of unity if an other pastor perform the work of the ministery within those bounds . subjects may not by coercive power reform the publick state and change the laws , which is the work of the supream magistrate . but let it be considered whether they may not have their voluntary assemblies for gods worship , when they are driven from the communion of the legal churches by the imposition of unlawfull terms , or unnecessary terms apprehended by them to be unlawfull . for in this case they are forced either to hold such assemblies , or to abide perpetually without those spiritual priviledges which are their due , and the ordinary means of their salvation . there is a great difference between inimical separation , like sedition in a common-wealth , and secregation upon necessary causes without breach of charity . and among the necessary causes this may be one , that all sober christians , who for conscience sake cannot submit to the way of the established churches , may be relieved ; and that none may be exposed for lack of that relief to be lead aside into the error of the wicked , as heresie , infidelity , or any other course of impiety . indeed here is some variation from the ordinarily regular bounding of churches . but the partition of one church from another by local bounds , is not of absolute necessity and invariable , but naturally eligible from the convenience thereof , when it may be had . but the state of some christians may be such , as to compel them to vary from it . the scope hereof is not to set up churches against churches , but either occasional and temporary assemblies , or at the most but divers churches distinguished by their several places of assembling , or by diversity of external order , as the allowed congregations of foreigners in london , are distinguished from the parish churches . if any object the inconveniencies that may follow the permitting of church assemblies besides those of the established order , the answer is , that the wisdom and clemency of rulers in any nation where this case may be supposed can provide , that as few as may be should stand in need of that permission , by fixing the terms of church communion and ministerial liberty to such a latitude , as may comprehend all the more moderate dissenters . and after such comprehension , christian charity will plead , that all tolerable dissenters ( that is , all who believe and live as christians ) may be tolerated within such limits , as may stand with publick peace and safety . that which is here proposed , may make for the relief of many thousand serious christians without breach of the external order , which is necessary to be maintained , and is not set up to the hinderance of things more necessary . it is to be noted that the offenders expresly marked out by the apostle in the text , rom. . . were ungodly men that opposed or perverted the christian doctrine , and being sensualists and deceivers disturbed and polluted the christian societies , and seduced the simple into destructive error and practice . wherefore the text is ill applied to the rigorous condemnation of honest and peaceable men , that dissent only in some accidental or inferior points of religion , for which the apostle forbids christians to despise or judge one another . yet not only false teachers , but all schismaticks are here condemned under this description , viz. those that cause divisions and offences . and though they be not direct opposers of sound doctrine , yet being dividers or disturbers , they practice contrary to the doctrine of christ , which teacheth unity , love and peace . but still it must be observed that the reality of schism lies not in being divided or disordered , but in causing the division or disturbance , or in a voluntary violation of or departing from true church-unity . they that cause divisions are not excused from schism by the support of secular power , nor are others convicted of it meerly by the want of that support . the magistrates power in sacred things is accumulative , not destructive or diminitive to the rights of christs ministers and people . it takes not from them any thing that christ hath granted them , but gives them a better capacity to make use thereof . chap. iv. of the schisms that were in the more ancient times of the church ; and the different case of the nonconformists in these times . of those parties which were anciently reputed schismaticks , as violating the unity of the church , yet not hereticks , as denying any fundamental point of the christian faith , the novatians and donatists are of the chiefest note . forasmuch as both these are looked upon as the greatest instances of schism , it may be requisite for me to consider the true state of their separation from the main body of the christian church , passing by accidental matters , and insisting on the merits of their cause according to their main principles and practices . as concerning the donatists , the breach made by them had this rise . donatus with his complices vehemently opposed cecilianus , who had been chosen bishop of carthage , in design to thrust him out of his bishoprick . they accuse him of being ordained by one that had been a proditor , and of having admitted into ecclesiastical office one that was guilty of the like fault . this cause was by the emperor constantine's appointment heard before several councils and many judges . the accusers still fail in their proofs of the things objected , cecilianus is acquitted and confirmed in his office. the party of donatus failing in their design , were carried in a boundless rage of opposition to a total , and irreclaimable separation from all the churches that were not of their faction , and became very numerous upon a pretence of shunning the contagion of the wicked in the communion of the sacraments . their principles were , that the church of christ was no where to be found but among themselves in a corner of africa ; also that true baptism was not administred but in their sect. likewise they proceeded to great tumult , and violence , and rapine . and a sort of them called circumcelliones gloried in a furious kind of martyrdom , partly by forcing others to kill them , and partly by killing themselves . the novatians took their name and beginning from novatus a presbyter , first at carthage , afterwards at rome , who held that they who lapsed in times of persecution unto the denying of christ , were not to be readmitted unto the communion of the church , though they repented and submitted to the ecclesiastical discipline of pennance . he separated from the roman church , and was made a bishop by bishops of his own judgment , in opposition to cornelius bishop of rome . cyprian gives a very bad character of him , as a turbulent , arrogant and avaritious person . but of what spirit soever he was , his judgment and canon was received among many that were of stricter lives ; and he himself is reported to have suffered death in the persecution under valerian . at the council of nice , acesius bishop of the novatians being asked by constantine , whether he assented to the same faith with the council , and to the observation of easter as was there derceed , answered that he fully assented to both . then being again asked by the emperor , why he separated from the communion , he recited for himself things done in the reign of decius , and the exquisite observation of a certain severe canon , that they who after baptism had fallen into that kind of sin , which the scripture calls a sin unto death , ought not to be partakers of the divine mysteries ; but to be exhorted to repentance , and to expect the hope of remission not from the priest but from god , who hath power to forgive . by this it appears that the novatians did not deny the salvability of the lapsed , or others that had fallen into a sin unto death , but only refused to admit them to sacerdotal absolution and church-communion . and thus they made a very unwarrantable separation , grounded upon an unjust rigor of very bad consequence . nevertheless their error was no other , than what holy and good men might be ensnared in by the appearance of a greater detestation of sin , and its tendency to prevent the lapse of christians into idolatry , and to make them more resolved for martyrdom . and by as credible history as any we have of the ancient times , they are reported to have had among them men eminently pious , and some famous for miracles . they unmovably adhered to the homousian faith , and for the maintenance of it together with the orthodox , suffered dreadfull persecutions . they had some bishops remarkable for wisdom and godliness , and such as were consulted with by some of the chief of the catholick bishops , and that with good success for support of the common faith against the arrians and such like hereticks . under a certain persecution , wherein they were companions of the self same suffering , it is said that the catholicks and novatians had prayers together in the novations churches , and that in those times they were almost united , if the novations had not utterly refused that they might keep up their old institutes ; yet they bare such good will one to another , that they would die one for another . these and many other things of like nature are reported of them by socrates , whom some indeed suspect to have been addicted to them , yet upon no other ground , but because he gives them their due upon evident proof . and besides what he hath reported , sosomen thus testifies of them , l. . c. . that when other sects expired , the novatians because they had good men for the leaders of their way , and because they defended the same doctrine with the catholick church , were very numerous from the beginning , and so continued , and suffered not much dammage by constantines law for suppressing of sects ; and acesius their bishop being much favoured by the emperor , for the integrity of his life greatly advantaged his church . also l. . c. . he reports the great amity that was between them and the catholicks in a time of common persecution . whether the case of the dissenters from the uniformity now required , be in point of schism of the same or like reason with the above mentioned , or any other anciently reputed schismaticks , is now to be considered . and it is the case of those that dissent not in the substance of religion , but only in things pertaining to the ecclesiastical polity or external order in the church , that is here taken into consideration . of these , some being persuaded of the necessity of their own church-order , desire to remain as they are in their severed societies ; yet they do not nullify the legal churches or ministery , or the dispensation of the word , sacraments and prayer therein performed . others being satisfied in the constitution of parochial churches , and in the substance of the established form of worship , would gladly embrace a freedom of communicating and administring therein , upon the removal of some bars that lie against them , and which they think may well be removed . thereupon they seek an accommodation and union by a sufficient comprehensiveness in the publick constitution ; and withall a reasonable indulgence towards those brethren , who for the straightness of their judgments cannot be comprehended . neither party of the dissenters here described can be charged with any thing like the donatistical fury before expressed . if austin sought the suppression of that sect by the secular power , in regard of the horrible outrages committed by them , it cannot reasonably be urged for a precedent ( as it hath been by some ) for the suppression of men sober and peaceable , and sound in the main points of christian faith and life . nor can either party of us be charged with that intolerable presumption and arrogance of the donatists , in confining the flock of christ to their own party , or the disannulling and utter denouncing of all churches besides their own . nor is the ground of our dissatisfaction like theirs , which began in a quarrel against a particular bishop , and was maintained by animosity against those that would not condemn him . it is well known that another manner of account is to be given of our dissents . if it be objected , that those dissenters whose principles bind them up to persevere in their severed societies , seem in this respect to be as the novatians , who would not admit a re-union with the other churches ; it may be answered for them , that reasons have been offered in the foregoing parts of this discourse for indulgence to conscientious people , who are intangled by the narrowness of their principles touching church-order . besides , they do not stand off upon so harsh and rigorous a point as the novatians did , viz. the utter repelling of the lapsed , though penitent from the communion of the church . and they have ordinarily communion in the word and prayer with congregations that are not of their church way , and occasionally in the sacrament with those congregations , where they apprehend a care of the exercise of discipline . nor may they be judged so irreconcilable to the established order , but that the holy lives of those in the publick ministery , and their lively preaching , and a greater care of true and real church-discipline , might do much to their recovery . in the mean time , why may not these be upon as good terms under the present government , as the novatians were under the government of their times ? church history reports that they were cruelly persecuted by the arrian emperours and bishops , and that they had great indulgence under orthodox emperours , and with many catholick bishops and patriarchs , whose prudent and moderate government did best provide for the peace of their churches . but those orthodox bishops , who took from them their churches and estates , were chiefly either such as took to themselves a secular power , and ruled imperiously and with violence , or such as with their zeal had more of wrath and rashness than of meekness and prudence . this can be easily proved in the particular instances , if need were . but this is not the case of all nonconformists . for part of them ( and upon good experiment made , they may be found the greater part ) do not seek to abide in a severed state , but desire a union . it is well known they are as sensible of the evil of schism , and as studious of the churches peace and concord , as any others . and though they have not the same latitude of judgment with others in some points , yet they have a right catholick spirit to promote the common interest of religion , and more especially the protestant reformation , and dread the weakning and shattering of it by needless divisions , and are ready to go as far as conscience will allow in compliance with the injunctions of rulers . but they are cast and kept out of the established order by the injunction of some terms , which in regard of their present judgment , they can not comply with , but under the guilt of so great a sin as dissembling in the matter of religion . touching church-government , they admit the episcopacy that was of ancient ecclesiastical custom in the time of ignatius , yea , or of cyprian . bishop usher's model of government by bishops and arch-bishops with their presbyters , was by some of them presented to the kings majesty for a ground-work of accommodation . they acknowledge the kings ecclesiastical supremacy according to the oath in that case required . his majesty in his gracious declaration concerning ecclesiastical affairs , gives a testimony concerning the ministers that attended him in holland , in these words , viz. to our great satisfaction and comfort , we found them persons full of affection to us , and of zeal to the peace of church and state , and neither enemies ( as they had been given out to be ) to episcopacy or liturgy , but modestly to desire such alterations in either , as without shaking foundations might best allay the present distempers . they are ready to engage that they will not disturb the peace of the church , nor indeavour any point of alteration in its government by rebellious seditions , or any unlawfull ways . those points of conformity wherein they are dissatisfied , are but some accidentals of religion and external modes , and the declarations and subscriptions importing an allowance of all and every thing contained in the liturgy . and they think that these points are not so necessary in themselves or in their consequents , but they are very dispensable as the wisdom of governours shall see cause . if it be objected , that if any thing should be yielded to them , there would be no end of their cravings , that which i have to say is , that reasonable men will be satisfied with reasonable concessions ; and if subjects know not what is fit for them to ask , governours know what is fit for them to give . by granting the desired relaxation , the church would not ( as some alledge ) be self-condemned , as confessing the unlawfulness of her injunctions , or as justifying the opinions of the dissenters . for it can signifie from her no more than either her indulgence to the weak , or her moderation in things less necessary and more controverted , which would not turn to her reproach , but to her greater justification . i have here nothing to say to them that object against any relaxation after that manner , as if they desired not our conformity but our perpetual exclusion . such may be answered in due season . and i have here nothing to do with those that argue against us from politick considerations , respecting a particular interest too narrow for an adequate foundation of church-peace and christian-concord . but my scope is to consider what may be done by the higher powers and church guides for the healing of breaches , according to the wisdom which is from above , which is first pure , then peaceable , gentle and easie to be intreated , full of mercy and good fruits , without partiality and without hypocrisie . i have made particular observation of those too most remarkable parties , which have been looked upon as the chief instances of schism in the more ancient times . the other schisms that i find of any remark in those times were raised , sometimes by persons cast out of the church for their crimes , and thereupon drawing disciples after them , as was that of meletius a bishop in egypt , who was desposed for having sacrificed to idols . sometimes by offence unjustly taken at some supposed faultiness in a bishop , as was that of an orthodox party in antioch , against another meletius , an orthodox and right worthy bishop of that city , only because he was at first brought in by the arrians ; sometimes by the exasperations of the people for injuries done to them or their pastors , and outrages committed by their opposites , as was that of the johannites at constantinople upon the banishment of chrysostom ; and somtimes by meer animosity and humor of discontentment , as was that of lucifer a bishop in sardinia , who separated from eusebius bishop of vertellis and others , because they disliked his rash act of ordaining paulinus to be bishop of antioch , as tending to perpetuate the schism there begun . touching all the said parties , it may be observed that they did not plead that any opinions or forms were imposed on them , to which their consciences did reluctate , nor did they desire others forbearance towards them in such things as might bear too hard upon them ; but they themselves would not bear with others in that which they supposed faulty , but did nither choose wholly to abandon the communion of the churches , and did not seek nor care for accomodation with them . but this is not the case of at least a great part of the dissenters of these times . for they importune an accommodation with the churches of the established order , and for peace sake , are willing to bear with the practice of others in that which themselves dislike or doubt of ; but they cannot obtain a dispensation from others , in some things which are very dispensable points according to their judgment , but are forced to abide in a severed state , unless they will profess what they believe not , or practice what they allow not . now because the judgment and practice of antiquity is much insisted on , i pray that it may be considered , whether in the primitive , or ancient times of christianity , men , yea , many hundreds of men duly qualified for the ministery by sound faith and good life , as also by their learning and industry , and offering all reasonable security for their submissive and peaceable demeanure , were or would have been cast and kept out of the church for their nonconformity to some opinions , forms and ceremonies , which at the best are but the accidentals of religion , and of the truth or lawfulness whereof , the dissenters were wholly dissatisfied , and which the imposers judged to be but things in themselves indifferent . and i further pray that it may be considered , whether it be easier for the nonconformists to be self-condemned in conforming to some injunctions against their consciences , and in deserting the ministery to which they are dedicated , than for superiours either by some relaxation to make them capable of conforming , or to bear with their peaceable exercise of the ministery in a state of nonconformity , while some of their injunctions confine them to that state . chap. v. of making a right estimate of the guilt of schism , and something more of taking the right way to unity . the confused noise about schism , and the unjust imputation thereof , that is commonly made , hath greatly disordered the minds of many . some have been thereby swaid to an absolute compliance with the most numerous or the most prevailing parties . others discerning the abuse of this name , but forgetting that there is something truly so called , have made light of the thing it self , which is indeed of a heinous nature . i have been engaged in this disquisition by a deep sense of the evil of schism , and an earnest care of keeping my self from the real guilt thereof , and what is here written , i willingly submit to a grave and just examination . errare possum , haereticus , schismaticus esse nolo . i am liable to errour as others are , but i am sure i am no wilfull schismatick . it is commonly given to men to pass a severe judgment upon every dissent from their own opinions and orders . whereupon , as that hath had the character of schism stamped upon it , which is not such indeed ; so that which is schism in a low and tolerable degree , hath been aggravated to the highest , and prosecuted against all rules of prudence and charity . to make an equal judgment of the guilt of schism in persons or parties , the degree of the schism is duly to be considered . our saviour teacheth that reviling language , contemptuous words and rash anger , are breaches of the sixth commandment , yet in degree of guilt , they are vastly different from the act of wilfull murther . and indeed in the kind of delinquency here treated of , there are as great differences of degrees as of any other kind . the case of those that are necessitated to a non-compliance in some lawfull things by them held unlawfull , yet seeking union would gladly embrace a reasonable accomodation , is much different from theirs , who upon choice and wilfully sever themselves , because they love to be severed . in like manner the case of those who desire and seek the conformity of others , and would gladly have fellowship with them , yet through misguided zeal , are approvers of such unnecessary impositions as hinder the conforming of many , is much different from theirs , who designing the extrusion of others , contrive the intangling of them by needless rigors . many other instances might be given to express the great disparity of cases in point of schism , all which may teach us in the estimate that we are to make thereof , to put a difference between honest minds , that by mistake are drawn into division , and those that out of their corrupt minds and evill designs do wilfully cause division . in many things we offend all , and therefore it behoves us to consider one another , as subject to the like errours and passions . we should not judge too severely , as we would not be so judged . there be many examples of schismatical animosities and perversnesses , into which in the ancient times such persons have fallen , as were otherwise worthily esteemed in the church . cyril with the greater number of bishops in the ephesine council , too rashly deposed john of antioch , and his party of bishops upon a quarrel that arose between them . and john with his adherents returning to antioch , did more rashly depose cyril and his party , and yet both parties were orthodox , and in the issue joyned in the condemnation of nestorius . but the most remarkable instance in this kind , is the disorderly and injurious proceeding of so venerable a person as epiphanius , against so worthy a person as chrysostom , to which he was stirred up by the instigation of that incendiary theophilus of alexandria . the said epiphanius goes to constantinople , and in the church without the city held a sacred communion , and ordained a deacon ; and when he had entred the city , in a publick church he read the decree made by himself and some others in the condemnation of origens books , and excommunicated dioscurus and his brethren called the long monks , worthy and orthodox men persecuted by the anthromorphites . and all this he did without and against the consent of chrysostom the bishop of the place , and in contempt of him . i may further instance in the long continued division between paulinus and meletius , with their parties at antioch , though both of them were of the nicene faith ; likewise in the long continued separation made from the church of constantinople , by the followers of chrysostom after his banishment , because they were exasperated by the injuries done to their worthy patriarch . these weaknesses in good men of old times , i observe not to dishonour them , but that we may be thereby warned to be more charitable and less censorious towards one another , in case of the like weaknesses and disorders , and to be sollicitous to maintain peace , and to prevent discord among all those that are united in the substantials of christian faith and practice , and for this end to be more carefull in avoiding unreasonable oppositions , unwarrantable impositions , and all causless exasperations . true holiness is the basis of true unity . for by it the faithfull cleave to god , and one to another in him and for him , and are inclined to receive one another on those terms , on which god hath received them all . and by it they are turned from that dividing selfishness , which draws men into several or opposite ways according to their several or opposite ends . let not a carnal wordly interest in a church state , be set up against holiness and unity . let the increase and peace of the church visible , be sought in order to the increase and peace of the mystical . let no one party be lifted up against the common peace of sound believers ; and let not any part of the legitimate children of christs family be ejected or harassed upon the instigation of others , but let the stewards in the family carry it equally , and so gratifie one part in their desired orders , that the other part be not oppressed . let not them be still vexed , who would be glad of tolerable terms with their brethren . in church-governours let the power of doing good be enlarged , and the power of doing hurt restrained , as much as will stand with the necessary ends of government . let the discipline of the church commend it self to the consciences of men . let the edge of it be turned the right way and its vigor be put forth , not about little formalities but the great and weighty matters of religion . zeal in substantials and charitable forbearance in circumstantials , is the way to gain upon the hearts of those that understand the true ends of church-government , and what it is to be religious indeed . let the occasions of stumbling and snares of division be taken out of the way , and let controverted unnecessaries be left at liberty . discord will be inevitable , where the terms of concord remain a difficulty insuperable . the conscientious that are willing to bid high for peace ; cannot resign their consciences to the wills of men , and humility and soberness doth not oblige them to act contrary to their own judgments out of reverence to their superiors ; they cannot help themselves , but their superiors may . t is the spirit of antichrist that is fierce and violent ; but the spirit of christ is dovelike , meek and harmless , and that spirit inclines to deal tenderly with the consciences of inferiours . tenderness of conscience is not to be despised or exposed to scorn , because some may falsly pretend to it . the head of the church and saviour of the body is compassionate towards his members , and he hath said , whoso shall offend one of these little ones , that believe in me , it were better for him that a milstone were hanged about his neck , and that he were drowned in the depth of the sea. as the way of unity lies much in the wisdom , equity and charity of superiours , so in the humility and due submission of inferiours , in their ready closing with what is commendable in the publick constitutions , in their bearing with what is tolerable , in making the best improvement of what is therein improvable for their own and others edification , in a word , in denying no compliance , which piety towards god and charity towards men doth not forbid . matters of publick injunction , which inferiors stick at , may be considered by them either as in themselves unlawfull , or as inexpedient . now it is not only or chiefly the inexpediency of things commanded , but the supposed unlawfulness of divers of those things that the nonconformists generally stick at , whereof they are ready to render a particular account , when it will be admitted . howbeit a question may arise about the warrantableness of submission to things not in themselves unlawfull but inexpedient , especially in respect of scandal , the solution whereof may be requisite for the clearing of our way in such things . upon this question it may be noted , that in those cases , wherein there is no right of commanding , there is no due of obedience . nevertheless , things unwarrantably commanded are sometimes warrantably observed , though not in obedience , yet in prudence , as to procure peace , and to shew a readiness to all possible compliance with superiors . moreover , rulers have no authority to command that , which in it self is not unlawfull , when christian charity forbids to do it in the present circumstances by reason of evil consequents . for all authority is given for edification and not for destruction . likewise our christian liberty includes no licence to do that act at the command of rulers , the doing of which in regard of circumstances , is uncharitable . but here it must be considered , how far the law of charity doth extend in this case , and when it doth , or doth not forbid my observance of what the ruler hath unwarrantably , because uncharitably commanded . true charity doth not wholly destroy christian liberty , though it regulates the use thereof ; and it doth not extend it so far one way as to destroy it self another way . if i am bound up from doing every indifferent thing , at which weak consciences will take offence , my liberty is turned into bondage , and i am left in thraldom to other mens endless scrupulosities . this is i think a yoke which christians are not fit nor able to bear . this bondage is greater and the burden lies heavier upon me , if by reason of others weakness , i must be bound up from observing an indifferent thing at the command of rulers , and by them made the condition of my liberty for publick service in the church , when my conscience is fully satisfied that it is lawfull , and otherwise expedient for me to do it . as for the warrantableness of enjoyning , the ruler must look to that . are some displeased and grieved that i do it ? as many or more may be displeased and grieved if i do it not . do some take occasion by my necessary use of a just liberty , to embolden themselves to sin ? my forbearing of it may be an occasion of sin to others , as their persisting in some troublesom errour to their own and others spiritual dammage , and in unwarrantable non-compliance with their governours . and the loss of my liberty for publick service consequent to such forbearance , must also be laid in the ballance . when both the using and forbearing of my liberty is clogged with evil consequents , i know no safer way than duly to consider of what moment the consequents are on either side , and to incline to that which hath the lesser evil . herein the wisdom of the prudent is to direct his way upon the impartial view of all circumstances which come under his prospect . and if good conscience and right reason , guided by the general rules of gods word , lead me to make use of my christian liberty in compliance with my superiors , i must humbly and charitably apply my self to remove the offence , that some take , by clearing the lawfulness and expediency of my act to their judgments . but if that cannot be discerned by them , i am by my christian good behaviour to make it evident to their consciences , what in me lies , that what i do , i do sincerely and faithfully , and that i am no temporizer , man-pleaser and self-seeker . i humbly conceive that that high saying of the apostle , if meat make my brother to offend , i will eat no flesh while the world standeth , doth admit such equitable interpretation , as the circumstances of time , place , person , and the whole state of things declares to be most reasonable . a humble representation of my own case touching the exercise of the ministery . i have been in the ministery near fourty years , having been ordained presbyter according to the form of ordination used in the church of england . and being called to this sacred order , i hold my self indispensibly obliged to the work thereof , as god enables me and gives me opportunity . the nature of the office is signified in the form of words , by which i was solemnly set apart thereunto . viz. [ receive the holy ghost , whose sins thou dost forgive , they are forgiven , and whose sins thou dost retain , they are retained : and be thou a faithfull dispenser of the word of god and of his holy sacraments , in the name of the father , and of the son , and of the holy ghost , amen . ] the former part of these words being used by our saviour to his apostles , in conferring upon them the pastoral authority , fully proves that the office of a presbyter is pastoral , and of the same nature with that which was ordinary in the apostles , and in which they had successours . likewise , this church did then appoint that at the ordering of priests or presbyters , certain portions of scripture should be read , as belonging to their office to instruct them in the nature of it , viz. that portion of act. . which relates st. pauls sending to ephesus , and calling for the elders of the congregation with his exhortation to them , to take heed to themselves and to all the flock , over which the holy ghost had made them overseers , to rule the congregation of god. or else tim. . which sets forth the office and due qualification of a bishop . and afterwards the bishop spake to them that were to receive the office of priesthood , in this form of words , ( ye have heard , brethren , as well in your private examination , and in the exhortation and holy lessons taken out of the gospels and writings of the apostles , of what dignity , and how great importance this office is whereto ye are called , that is to say the messengers , the watchmen , the pastors and stewards of the lord , to teach , to premonish , to feed , to provide for the lords family . i mention my ordination according to the episcopal form , because it is of greatest esteem with them , to whom this representation is more especially tendred . nevertheless , i own the validity of presbyterial ordination , and judge that ministers so ordained , may make the same defence for exercising the ministery , in the same case that is here represented . christ is the author and the only proper giver of this office ; and though he give it by the mediation of men , yet not by them as giving the office , but as instruments of the designation , or of the solemn investiture of the person to whom he gives it . as the king is the immediate giver of the power of a mayor in a town corporate , when he gives it by the mediation of electors and certain officers , only as instruments of the designation , or of the solemn investiture of the person . i am not conscious of disabling my self to the sacred ministrations , that belong to the office of a presbyter , by any opinion or practice , that may render me unfit for the same . touching which matter , i humbly offer my self to the tryal of my superiors to be made according to gods word . nothing necessary to authorize me to those ministrations is wanting that i know of . i am christs commissioned officer ; and i do not find that he hath revoked the authority which i have received from him ; and without the warrant of his law no man can take it from me . nor do i find , that the nature of this office , or the declared will of christ requires , that it be exercised no otherwise than in subordination to a disocesan bishop . that i do not exercise the ministery under the regulation of the bishop of the diocess , and in other circumstances according to the present established order , the cause is not in me , who am ready to submit thereunto ; but a bar is laid against me by the injunction of some terms in the lawfulness whereof i am not satisfied , whereof i am ready to give an account when it is required . i do not understand that i am under any oath or promise to exercise the ministery , no otherwise than in subordination to the bishop , or the ordinary of the place . the promise made at my ordination to obey my ordinary and other chief ministers , to whom the government and charge over me is committed , concerns me only as a presbyter , standing in relation to the bishop or ordinary , as one of the clergy of the diocess , or other peculiar jurisdiction , in which relation i do not now stand , being cast out and made uncapable thereof . moreover , in whatsoever capacity i now stand , the said promise must be understood either limitedly or without limitation . if limitedly , as in things lawfull and honest , ( as i conceive it ought to be understood ) then i am not bound by it in the present case . for it is not lawfull nor honest for me to comply with the now injoyned conformity against my conscience , or in case of such necessitated non-compliance , to desist from the ministery that i have received in the lord. if it be understood without limitation , it is a sinfull promise in the matter thereof , and thereupon void . absolute and unlimited obedience to man may not be promised . let it be considered also that the objected promise could not bind me to more than the conformity then required . but since my ordination and promise then made , the state of conformity hath been much altered by the injunction of more , and to me harder terms than formerly were injoyned . when i was ordained , i thought that the terms then required were such as might be lawfully submitted to . but young men ( such as i then was ) may be easily drawn to subscribe to things publickly injoyned , and so become engaged , before they have well considered . the ordainer or ordainers , who designed me to this office of christs donation , and not theirs , could not by any act of theirs lessen it as to its nature or essential state . nor can they derogate from christs authority over me , and the obligation which he hath laid upon me , to discharge the office with which he hath intrusted me . that a necessity is laid upon me in my present state to preach the gospel , i am fully perswaded , in regard of the necessities of souls , which cry aloud for all the help that can posibly be given by christs ministers , whether conformists or nonconformists . the necessary means of their salvation is more valuable , than meer external order or uniformity in things accidental . i receive the whole doctrine of faith and sacraments , according to the articles of the church of england , and am ready to subscribe the same . i have joyned , and still am ready to joyn with the legally established churches in their publick worship . the matter of my sacred ministrations hath been always consonant to the doctrine of the reformed churches , and particularly of the church of england . i meddle not with our present differences , but insist on the great and necessary points of christian religion . i design not the promoting of a severed party , but of meer christianity or godliness . i am willing to comply with the will of my superiors as far as is possible with a safe conscience , and to return to my ministerial station in the established churches , may i be but dispensed with in the injunctions , with which my conscience , till i be otherwise informed , forbids me to comply . in the whole of my dissent from the said injunctions , i can not be charged with denying any thing essential to christian faith and life , or to the constitution of a church , or any of the weightier matters of religion , or with being in any thing inconsistent with good order and government . my case , as i have sincerely set it forth , i humbly represent to the clemency of my governours , and to the charity , equity and ●●●●●r of all christs ministers and people . 〈◊〉 〈◊〉 e i design to follow after the things which make for peace ; and i hope i am not mistaken in the way to it . i. c. finis . books lately printed for tho. parkhurst at the bible and three crowns in cheapside . one hundred of select sermons upon several occasions , by tho. horton , d. d. sermons on the th . psal. . psal. . and . psal. by tho. horton , d. d. a compleat martyrology , both of foraign and english martyrs , with the lives of modern divines , by sam. clark. a discourse of actual providence , by john collings , d. d. an exposition on the first chapters of the revelation of jesus christ , by charles phelpes . a discourse of grace and temptation , by tho. froysall . the revival of grace . sacramental reflections on the death of christ as testator . a sacrifice and curse , by john hurst . a glimps of eternity to awaken sinners and comfort saints , by ab. coley . which is the church , or an answer to the question , where was your church before luther ? by rich. baxter . the husbandmans companion , or meditations sutable for farmers , in order to spiritualize their employment , by edward bury . mr. adams exposition of the assemb . catechism , showing its harmony with the articles and homilies of the church of england . the present state of new-england , with the history of their wars with the indies . popery an enemy to truth and civil government , by jo. sheldeck . spelling book for children , by tho. lye. principals of christian religion , with practical applications to each head , by tho. gouge . almost christian , by matth. mead. godly mans ark , by edmund calamy . heaven and hell on earth in a good or bad conscience , by nath. vincent . little catechism for children , with short histories , which may both please and profit them , by nath. vincent . ark of the covenant , with an epistle prefixed by john owen , d. d. this author hath lately published this book intituled , the kingdom of god among men . a tract of the sound state of religion , or that christianity which is described in the holy scriptures , and of things that make for the security and increase thereof in the world , designing its more ample diffusion among professed christians of all sorts , and its surer propagation to future ages . printed for tho. parkhurst . a body of divinitie, or, the summe and substance of christian religion catechistically propounded, and explained, by way of question and answer : methodically and familiarly handled / composed long since by james vsher b. of armagh, and at the earnest desires of divers godly christians now printed and published ; whereunto is adjoyned a tract, intituled immanvel, or, the mystery of the incarnation of the son of god heretofore writen [sic] and published by the same authour. body of divinity ussher, james, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing u estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a body of divinitie, or, the summe and substance of christian religion catechistically propounded, and explained, by way of question and answer : methodically and familiarly handled / composed long since by james vsher b. of armagh, and at the earnest desires of divers godly christians now printed and published ; whereunto is adjoyned a tract, intituled immanvel, or, the mystery of the incarnation of the son of god heretofore writen [sic] and published by the same authour. body of divinity ussher, james, - . downame, john, d. . [ ], , [ ], p. printed by m.f. for tho. downes and geo. badger ..., london : . errata: p. [ ] following p. . first edition. "to the christian reader" signed: john downame. imperfect: "immanuel" with special t.p. and separate paging, is lacking in filmed copy. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp 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good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a body of divinitie , or the svmme and svbstance of christian religion , catechistically propounded , and explained , by way of question and answer : methodically and familiarly handled . composed long since by james vsher b. of armagh . and at the earnest desires of divers godly christians now printed and published . vvhereunto is adjoyned a tract , intituled immanvel , or the mystery of the incarnation of the son of god ; heretofore writen and published by the same author . john . . this is life eternall , that they might know thee the onely true god , and jesus christ whom thou hast sent . london , printed by m. f. for tho : dovvnes and geo : badger , and are to be sold in s. dunstans church-yard in fleetstreet . mdcxlv . to the christian reader . christian reader , i doe here present and commend unto thee a booke of great worth and singular use , which was written and finished about twenty years since : the author whereof is well knowne to bee so universally eminent in all learning , and of that deepe knowledge , and judgement in sacred divinity , that he transcendeth all elogies and praises which i can give him . i commend it unto the ( christian reader ) under a two-fold notion ; the first respecteth the subject matter of this whole work , which is of greatest excellency , ad being the summe and substance of christian religion , upon which as a most sure foundation we build our faith , ground all our hopes , and from which we reap , and retain all our joy and comfort in the assurance of our salvation ; which as at all times it is most profitable to be read , studied and known , so now ( if ever ) most necessary in these our days , wherein men never more neglected these fundamentall principles , as being but common and ordinary truths , and spend their whole time , study , and discourse about discipline , ceremonies , and circumstantiall points ; and herein also not contenting themselves with those common rules , and that clear light which shineth in the word ; they are onely led by their own phantasies , daily creating unto themselves diversity of new opinions : and so falling into sects and schismes they break the bond of love , and fall off from the communion of saints , as though it were no article of their creed ; and being in love with their own new tenets , as being the conception and birth of their own brains , they contend for them more then for any fundamentall truths ; and not onely so , but also hate , maligne , and most bitterly , and uncharitably censure all those that differ from them in their opinions , though never so conscientious and religious , as though they professed not the same faith , yea , served not the same god , nor beleeved in the same christ ; but remain still aliens from the common-wealth of israel , and in comparison of themselves no better then papists , or at the best but carnall gospellers . the second notion under which i commend it respecteth the work it self , or the manner of the authors handling it , which is done so soundly and solidly , so judiciously and exactly , so methodically and orderly , and with that familiar plainnesse , perspicuity and clearnesse , that it giveth place to no other in this kind either ancient or modern , either in our own , or any other language which ever yet came to my view ; in which regard i may say of it , as it is said of the vertuous woman ; many have done excellently , but this our author exceedeth them all . i will adde no more in the deserved praises of this worke , but leave it ( christian reader ) to thy self to peruse and judge of it , commending thee to the word of gods grace and the good guidance of his holy spirit , who is able to build thee up in fruitfull knowledge , to lead thee into all truth , to direct and support thee in the wayes of godliness , and to give thee an everlasting inheritance amongst the blessed . thine in the lord jesus christ , john downame . the connexion of these points together , and dependence of them one upon another . in christian religion wee are to consider the ground thereof , contained in the scripture . parts , which treat of gods nature , in his essence , considered absolutely in it selfe : where , the doctrine of divine attributes which respect either his perfection , in his simplenesse , whereby he is exempted from composition and division . infinitenesse , wherby he is exempted from all measure of time , by his eternity . place , by his immensity . life , whence he is called the living god , considered in his all-sufficiency al-seeing wisdom foreknowledge . counsell . almighty power . holy will , wherein is seen , his goodnesse , and therein his love unto his creatures . mercy or grace shewed them in their misery . iustice , in his word , called his truth . deeds disposing of all things rightly . rendring to the creatures according to their works . persons , subsisting in one and the same undivided essence . kingdome , in his eternall decree which men must not curiously prie into , but content themselves with what is made manifest . execution thereof , in the workes of creation of things invisible the highest heavens . angels . visible unreasonable . reasonable man : consisting of body . soule . providence , common unto all creatures , proper , respecting the everlasting condition of principall creatures . angels good. bad. men , who are ordered in this life , by the tenor of a two-fold covenant : nature or workes , where we are to consider the conditions , and events , shame primary , the fall of our first parents . secondary , the corruption of nature , originall actions , actual , of omission . commission . death , comprehending all the curses of the law whereunto the nature of man standeth subject . grace , wherein we are to consider the state of christ the mediator , in his person , and there in his natures and their union : where , of his conception nativity . distinction . two fold state of humiliation , exaltation . office , with his calling thereunto , execution thereof , concerning , god the party offended , wherein his priestly office is exercised , the parts whereof are satisfaction , giving contentment to gods iustice by his obedience to the law , suffering for our sinne . intercession , soliciting gods mercy for those he hath redeemed . man the party offending , to whom he communicates the grace , by him purchased , by his propheticall office kingly office the rest of mankind , who are called by participation of his grace : where we are to consider , . the company thus called out of the world , the catholike church of christ , where such as obey this calling in outward profession alone , hold onely externall communion with it . inward affection also , internall with the head christ iesus , there being a mutuall donation , whereby the father gives christ to them . them to christ. mysticall union , whereby they are knit together by gods quickning spirit . the rest of mankind , whence ariseth the communion of saints . . grace whereunto they are called . reconciliation iustification : where , of iustifying faith. adoption , and therein of hope . sanctification , and therein of love : here consider the rule of holines , the morall law , contained in the ten commandements , wherein are to be considered , generall rules to be observed in the exposition of them . distinction of them into two tables containing the duties we owe unto , god : namely , having the true god , and entertaining him in all the powers of the soule . com. . honoring him with that worship which is to be given from men to him , every day as occasion requireth , either in solemne worship , prescribed in the . com. glorifying his name in the common course of our life , in the . com. one day certain in the week , prescribed in the . com. man respecting , such acts as are joyned with advised consent in duties which we owe unto , speciall persons in regard of some particular relation which we beare unto them , prescribed in the . com. all men in generall , for the preservation of their safety , in the . com. chastity , in the . com. goods , in the . com. good name , in the . com. the first thoughts and motions of evill towards our neighbour that doe arise from the corruption of our nature , in the . com. exercise thereof repentance . fruits thereof , in resistance of sinne by christian warfare , where , of the spirituall armour : conflict with the world flesh devill in prosperity adversity : here , of bearing the crosse , abounding in good workes , especially towards god in praier , the rule whereof is contained in the lords prayer , wherein are to be considered the preamble . petitions concerning gods glory : touching our necessities . the conclusion , and there , of thanksgiving . fasting . our brethrens edification , in respect of their soules . almsgiving , for the good of their bodies , meanes , whereby they are called : the outward ministery of the gospell , wherein consider minister . parts of the ministery , word . seales annexed thereunto , viz. sacraments for confirming the promises to the obedient , which are either of initiation or admission into the church . continuall nourishment . censures for ratifying of threatnings towards the disobedient in , word , by admonition . deed , by suspension . excommunication . the kinds thereof : namely , the old ministery before christ , called the old testament ; where , of the word of the gospell more sparingly , and darkly delivered . types and ceremonies . sacraments initiation ; circumcision . nourishment ; paschall lambe . new , from the comming of christ unto the end of the world , called the new testament , wherein is to be considered the cleernes and efficacy of the word sacraments initiation ; baptisme . nourishment ; the lords supper . divers states of the church . the world to come , by the sentence of a twofold iudgement , particular , upon every soule as soon as it departs from the body . generall , upon all men at once both in soule and body : therein is to be considered iudge , christ comming with the glory of his father . parties to be judged quick , of whom there shall be a change . dead , of whom there shall be a resurrection . sentence and execution thereof : where , of the the torments of the damned . the joyes of the blessed . the heads of the body of divinity divided into two and fifty heads . . of christian religion , and the grounds thereof ; gods word contained in the scriptures . . of god and his attributes , perfection , wisdome , and omnipotency . . of gods goodnesse and justice , and the persons of the trinity . . of gods kingdome , and the creation of all things . . of the creation of man in particular , and the image of god according to which he was made . . of gods providence , and continuall government of his creatures . . of the good angels that stood , and the evill angels that forsooke their first integrity . . of the law of nature , or the covenant of works made with man at his creation , and the event thereof in the fall of our first parents . . of originall and actuall sinne , whereunto all mankind by the fall is become subject . . of gods curse , and all the penalties due unto sinne , whereunto man is become subject as long as he continueth in his naturall estate . . of the covenant of grace , and the mediator thereof , jesus christ our lord , his two distinct natures in one person , together with his conception and nativity . . of the state of humiliation and exaltation of our saviour , his office of mediation , and calling thereunto . . of his priestly office , and the two parts thereof , satisfaction and intercession . . of his propheticall and kingly office . . of the calling of men to partake of the grace of christ both outward and inward , and of the catholick church thus called out of the world , with the members and properties thereof . . of the mutuall donation whereby the father giveth christ to us and us unto christ : and the mysteriall union whereby we are knit together by the band of gods quickning spirit , with the communion of saints arising from thence , whereby god for his sons sake is pleased of enemies to make us friends . . of justification , and therein of justifying faith and forgivenesse of sinnes . . of adoption , whereby in christ we are not only advanced into the state of friends , but also of sons and heires , and therein of the spirit of adoption and hope . . of sanctification , whereby the power of sin is mortified in us , and the image of god renued ; and therein of love . . of the direction given unto us for our sanctification , contained in the ten commandements ; with the rules of expounding the same , and of distinction of the tables thereof . . the first commandement , of the choice of the true god , and the entertaining him in all our thoughts . . the second commandement , of the solemn worship that is to be performed unto god ; and therein of images and ceremonies . . the third , of the glorifying of god aright in the actions of our common life ; and therein of swearing and blaspheming . . the fourth , of the certain time set apart for gods service , and therein of the sabbath and lords day . . the fift , of the duties we owe one unto another , in regard of our particular relation unto such as are our superiours , inferiours , and equals . . the sixt , of the preservation of the safety of mens persons , and therein of peace and meeknesse . . the seventh , of the preservation of chastity , and therein of temperance and mariage . . the eight , of the preservation of our own and our neighbours goods , and therein of the maintaining of justice in our dealing one with another . the ninth , of the preservation of our own and our neighbours good name , and the maintaining of truth in our testimony , and truth . the tenth , of contentednesse : the first motions of concupiscence which doe any way crosse that love we owe to our neighbour : whereto for conclusion may be added the use of the law. of repentance . of the spirituall warfare and christian armour . of resistance of the temptations of the devill . of resisting the temptations of the world , both in prosperity and adversity ; and here of patient bearing of the crosse. . of resisting the temptations of the flesh . . of new obedience and good works , and necessity thereof . . of prayer in generall , and the lords prayer in particular , with the preamble thereof . . of the three first petitions which concern gods glory . . of the three latter which concern our necessities . . of the conclusion of the lords prayer , wherewith is to be handled the point of praise and thanksgiving . . of fasting . . of mutuall edifying one another , and liberality towards the poor . . of ministers , and ministery of the gospel ; and therein of preaching and hearing the word . . of the appendants of the word , sacraments , which are the seals of the promises , and ecclesiasticall censures , which are the seals of the threatnings of the gospel . . of the ministery of the old testament , before the comming of christ , with the word , types , and sacraments thereof . . of the ministery of the new testament , and comparing the word and sacraments thereof with the old . . of baptisme . . of the lords supper . : of the divers estates of the church in prosperity and under persecution , in integrity and corruption , and the rending thereof by schismes and heresies . . of death , and the particular judgement following . . of the generall judgement , and therein of the judge christ jesus his comming in glory : and the parties to be judged , both quick and dead ; with the resurrection of the one , and the change of the other . . of the last sentence and the execution thereof ; of the torments of the damned , and joyes of the blessed . a large explication of the body of christian religion . tim . . . meditate upon these things , give thy self wholly to them , that thy profiting may appeare to all . what is that which all men especially desire ? eternall life and happinesse . how doe men look to obtain happinesse ? by religion , which is a thing so proper to man , that it doth distinguish him more from beasts then very reason , that is made his form ; for very beasts have some sparkles or resemblance of reason , but none of religion . is religion generally to bee found in all men ? yes ; for the very heathens condemned them to death that denyed all religion : and there is no people so barbarous , but they will have some forme of religion , to acknowledge a god ; as all india , east and west , sheweth . may a man bee saved by any religion ? no ; but onely by the true , as appeareth , joh. . . this is life eternall to know thee , and whom thou hast sent , jesus christ : and he that knoweth not the son , knoweth not the father . which bee the chiefe false religions that are now in the world ? heathenisme , turkisme , judaisme , papisme . what doe you observe out of this diversity of religions in the world ? the misery of man when god leaveth him without his word ; an example whereof may bee seen in the idolaters , king. . . and rom. . , . and some making a stick or a straw , othersome a red cloth for their god , as the lappians . seeing then there are so many religions in the world , and every one looketh to obtain happinesse by his own religion ; of ( what religion are you ? i am a christian. what is christian religion ? it is the acknowledging of the onely true god , and of jesus christ whom hee hath sent . how prove you that ? by that saying of our saviour christ , joh. . . this is life everlasting ( which is the reward of christian religion ) that they may know thee to bee the onely true god , and jesus christ whom thou hast sent : where hee meaneth not a bare contemplative knowledge , but a thankfull acknowledging , which comprehendeth all christian duties , consisting in faith and obedience ; for hee that being void of the feare of god , which is the beginning and chiefe point of knowledge , prov. . . abideth not in god , but sinneth : dwelleth in darknesse , who hath neither seen god , nor known him , joh. . . what doe you call the doctrine which sheweth the way unto everlasting life and happinesse ? it is commonly termed theologie or divinity , and the familiar declaration of the principles thereof ( for the use especially of the ignorant ) is called catechising , heb. . , , . tim. . , . what is catechising ? a teaching by voyce and repetition of the grounds of christian religion , gal. . . act. . . . cor. . . where should it bee used , and by whom ? both at home by the master of the house , and in the church likewise by the minister . why at home ? because houses are the nurseries of the church . shew some reasons and arguments to prove the necessity of catechising and instructing in religion . first , god accounteth of abraham for his care in this duty , gen. . . secondly , hee commandeth all parents to perform this duty to their children , deut. . , . ephes. . . thirdly , all children are made blinde in the knowledge of god and of religion by adams fall , and consequently they must bee inlightened and informed by teaching , if they will not dye , which solomon therefore commandeth , prov. . . and our saviour christ biddeth children bee respected , mark. . , , . fourthly , the examples of the godly for this duty , in bringing their children with themselves to holy exercises : so hannah brought up samuel to the tabernacle , sam. . . and mary jesus to the temple , when hee was twelve yeeres old , luk. . . by which wee perform the effect of consecrating our children to god , exod. . . fifthly , common equity should move parents to this duty , for as their children receive from them originall sin , by which they are made so blinde in gods matters , it is equity they should labour to remove that blindnesse by teaching them after gods word . sixthly , god promiseth as the greatest blessing to men , that their children should speak of him under the gospel , joel . . act. . . but is it not some disgrace and basenesse that men of yeers and place should bee catechised ? if men will bee christians , which is their greatest honour , they must hold it no disgrace to learn christ : noble theophilus held it none , who was thus catechised , as luke sheweth chap. . . likewise apollos , act. . . to come then to the declaration of christian religion ; tell mee wherein doth the happinesse of man consist ? not a in himself , nor in any other created thing , but only in god his creator , who alone being infinite , is able to fill the heart of man. how may wee come to injoy god ? by being joyned unto him , and so partaking of his goodnesse ; for happinesse is to bee found by b acquaintance and fellowship vvith him vvho is the foundation of blessednesse , man so c knowing him , or rather being known of him , that hee d may serve him and bee e accepted of him , honour him and bee f honoured by him . by what means come wee to the knowledge of god ? by such means as hee hath revealed in himself ; for god dwelleth in the light that no man can come unto , vvhom no man hath seen , nor can see , tim. . . except hee shew himself unto us : not that hee is hidden in the darknesse , for hee dwelleth in the light , but that the dulnesse of sight , and blindnesse of our hearts cannot reach unto that light , except hee declare himself unto us ; like as the sunne is not seen , but by his own light , so god is not known but by such means as hee hath manifested himself . by what means hath god revealed himselfe ? by his divine works and by his holy word , as the prophet david plentifully and distinctly expressed in the nineteenth psalm , the heavens declare the glory of god , and the firmament shewth his handy work , and so continuing unto the seventh verse touching his works , and from thence to the end of the psalm , touching his word ; the law of the lord is perfect converting the soule , the testimony of the lord is sure making wise the simple . what gather you of this ? that all curious searching to know more of god then hee hath shewed of himself is both vain and hurtfull to the searchers , especially seeing by his works and word hee hath declared as much as is profitable for men to know , for his glory and their eternall felicity . therefore moses saith , deut. . . the secret things belong unto the lord our god , but those things which are revealed , belong unto us , and to our children for ever . what bee the divine works whereby god hath shewed himself ? the creation , and preservation of the world , and all things therein ; so the apostle to the romans saith , that all men are inexcusable , seeing that which may bee known of god , is made manifest within them ; for god hath made it manifest unto them . for the invisible things of god while they are understood in his works by the creation of the world , are seen , even his eternall power and godhead , rom. . , . also preaching amongst the grosse idolatrous lystrians , act. . . hee saith , that god hath not left himself without testimony , bestowing his benefits , giving rain and fruitfull seasons from heaven , filling our hearts with food and gladnesse . and preaching among the learned , and yet no lesse superstitious athenians , hee citeth and canonizeth the testimony of the poets , to shew that god is not farre from every one of us , for in him wee live , move , and have our beeing , act. . , . for whosoever amongst the heathen poets , and philosophers , which professed wisdome , hath not been wilfully blinde , have learned by contemplation of the creatures of the world , that god is the maker and preserver of the same . what use is there of the knowledge obtained by the works of god ? there is a double use , the one , to make all men void of excuse , as the apostle teacheth , rom. . . and so it is sufficient unto condemnation . the other is to further unto salvation , and that by preparing and inciting men to seek god , if happily by groping they may finde him , as the apostle sheweth , act. . . whereby they are made more apt to acknowledge him when he is perfectly revealed in his word , or after they have known god out of his word , by contemplation of his infinite power , wisdome , and goodnesse , most gloriously shining in his works , to stirre them up continually , to reverence his majesty , to honour and obey him , to repose their trust and confidence in him ; and so the children of god doe use this knowledge of god , gathered out of his divine works , as appeareth in many places of the scriptures , and especially of the psalmes , which are appointed for the exercise of the whole church , psal. . psal. . psal. . psal. . & . &c. are not the works of god sufficient to give knowledge of the onely true god , and the way unto everlasting happinesse ? they may leave us to bee without excuse , and so are sufficient unto condemnation , but are not able to make us wise unto salvation , because of things which are necessary unto salvation , some they teach but imperfectly , others , not at all , as the distinction of the persons in the godhead , the fall of man from god , and the way to repaire the same . where then is the saving knowledge of god to bee had perfectly ? in his holy word , for god according to the riches of his grace , hath been abundant towards us in all wisdome and understanding , and hath opened unto us the mystery of his will , according to his good pleasure , which hee hath purposed in himself , as the apostle teacheth , ephes. . , , . what course did god hold in the delivery of his word unto men ? in the beginning of the world hee delivered his word by revelation , and continued the knowledge thereof by tradition , while the number of his true worshippers were small , but after hee chose a great and populous nation , in which hee would bee honoured and served , hee caused the same to bee committed to writing for all ages to the end of the world : for about the space of two thousand five hundred yeeres from the creation , the people of god had no writen word to direct them ; thence for the space of three thousand one hundred yeers , unto this present time , the word of god was committed unto them in writing , yet so that in half that time gods will was also revealed without writing extraordinarily , and the holy books indited one after another , according to the necessity of the times , but in this last half , the whole canon of the scriptures being fully finished , wee and all men , unto the worlds end , are left to have our full instruction from the same without expecting extraordinary revelations , as in times past . were these revelations in times past delivered all in the same manner ? no ; for ( as the apostle noteth , heb. . . ) at sundry times , and in divers manners god spake in times past unto the fathers by the prophets . the diverse kindes are set down in numb . . . and sam. . . and may bee reduced to these two generall heads , oracles , and visions . what call you oracles ? those revelations that god , as it were , by his own mouth delivered to his servants , and that ordinarily by vrim and thummim , or by prophets extraordinarily called . what doe you understand by visions ? those revelations whereby god signified his will by certain images and representations of things offered unto men , as may bee seen in the visions of daniel , ezekiel , jeremie , &c. how were these visions presented unto men ? sometime to men waking , sometime to men sleeping , sometime to the mind , sometime by the eyes , to the imagination of men sleeping were offered divine dreams , in expounding whereof we read that joseph and daniel excelled ; but now they together with all other extraordinary revelations are ceased . where then is the word of god now certainely to be learned ? onely out of the book of god contained in the holy scriptures , which are the onely certain testimonies unto the church of the word of god , john . . tim. . . why may not men want the scriptures now as they did at the first , from the creation untill the time of moses , for the space of . years ? first , because then god immediately by his voice and prophets sent from him , taught the church his truth , which now are ceased , heb. . . secondly , traditions might then be of sufficient certainty by reason of the long life of gods faithfull witnesses ; for methusalem lived with adam the first man . years , and continued unto the flood : shem lived at once with methusalem . years , and flourished above . yeares after the flood : isaac lived . years with shem , and died about . years before the descent of israel into aegypt : so that from adams death unto that time , three men might by tradition preserve the purity of religion ; but after the comming of israel out of aegypt mans age was so shortened , that in the dayes of moses ( the first penman of the scriptures ) it was brought to . or . years , as appeareth by the psal. . . thirdly , god saw his true religion greatly forgotten in aegypt ; ( israel then falling unto idolatry , ezekiel . . ) and having brought israel then his people from thence , did not onely restore , but also encreased the same , adding thereunto many more particulars concerning his service , which were needfull for mens memories to be written . fourthly , god having gathered his church to a more solemn company then before , it was his pleasure then to begin the writings of his will , and therefore first with his own finger he wrote the ten commandements in two tables of stone , and then commanded moses to write the other words which he had heard from him in the mount , exod. . , . fiftly , thus god provided that the churches of all ages and times might have a certain rule to know whether they embraced sound doctrine or no ; and that none should be so bold as to coin any new religion to serve him with , but that which he had delivered in writing . what is scripture then ? the word of god written by men inspired by the holy ghost for the perfect building and salvation of the church : or holy books written by the inspiration of god to make us wise unto salvation , tim. . , . pet. . . pet. . . joh. . . if that the scriptures be written by men which are subject unto infirmities , how can it be accounted the word of god ? because it proceeds not from the wit or mind of men , but holy men set apart by god for the work of god spake and writ as they were moved by the holy ghost ; therfore god alone is to be counted the author therof , who inspired the hearts of those holy men whom he chose to be his secretaries , who are to be held only the instrumentall cause thereof . when jeremy brought the word of god to the jews they said it was not the word of the lord , but he spake as baruc the son of neriah provoked him , jer. . . and so some perhaps in these days are so ungodly as to take the jews part against jeremy and all his fellowes : how may it appeare therefore that this book which you call the book of god , and the holy scriptures is the word of god indeed , and not mens policy ? by the consonant testimony of men in all ages from them that first knew these penmen of the holy ghost with their writings untill our time ; and reasons taken out of the word themselves , agreeable to the quality of the writers ; both which kind of arguments the holy scriptures have as much and far more then any other writings ; wherefore as it were extream impudency to deny the works of homer , of plato , virgil , tully , livy , galen , &c. when as consent of al ages have reached & delivered them unto us , which also by the tongue , phrase , matter , and all other circumstances agreeable are confirmed to be the works of the same authors whose they are testified to be ; so it were more then brutish madnesse to doubt of the certain truth and authority of the holy scriptures , which no lesse , but much more then any other writings for their authors are testified and confirmed to be the sacred word of the ever-living god ; not onely testified i say by the uniform witnesses of men in all ages , but also confirmed by such reasons taken out of the writings themselves , as doe sufficiently argue the spirit of god to be the author of them ; for we may learn out of the testimonies themselves as david did , psa. . . that god hath established them for ever . let me hear some of those reasons which prove that god is the author of the holy scriptures ? first , the true godlinesse and holinesse wherewith the writers of the scriptures shined as lamps in their times , and far surpassed all men of other religions , which sheweth the work of gods spirit in them , and how unlikely it is that such men should obtrude into the church their own inventions in stead of gods word . secondly , the simplicity , integrity , and sincerity of these writers in matters that concern themselves & those that belong unto them , doing nothing by partiality , tim. . . neither sparing their friends nor themselves ; so moses , for example , in his writing spared not to report the reproach of his own tribe , gen. . . & . . . nor the incest of his parents of which he himself was conceived , exod. . . nor the idolatry of his brother aaron , exod. . nor the wicked murmuring of his sister miriam , numb . . nor his own declining of his vocation by god to deliver the children of israel out of egypt , exo. . , . nor his own murmuring against god in his impatiency , num. . , , , . nor his want of faith after so many wonderfull confirmations , num. . . & . . deut. . . and though he were in highest authority , and having a promise of the people to beleeve whatsoever he said , exod. . . & . . & . . he assigneth no place for his own sons to aspire either to the kingdome or to the high priesthood ; but leaveth them in the mean degree of common levites : all which things declare most manifestly that he was void of all earthly and carnall affections in his writings , as was meet for the penman and scribe of god ; hereunto also may be added that he writeth of himself , numb . . . that he was the meekest of all the men that were upon the face of the whole earth , which no wise man would in such sort report of himself ; if he were left to his own discretion . thirdly , the quality and condition of the penmen of these holy writings , some of whom were never trained up in the school of man , and yet in their writings shew that depth of wisdome , that the most learned philosopers could not attain unto . some also were before professed enemies to the truth , whereof afterwards they were writers : amos was no prophet but an heard-man and a gatherer of wilde figges , amos . . matthew a publicane , employed onely in the gathering of toll , matth. . . peter , james & john , fishermen , whose liberty of speech when the chief priests & the elders of jerusalem beheld and understood , that they were unlettered and ignorant men , it is recorded , acts . . that they marvelled and took knowledge of them that they had been with jesus : paul from a bloody persecuter converted to be a preacher and a writer of the gospel , shewed by that sudden alteration , that he was moved by a command from heaven to defend that doctrine which before he so earnestly impugned . fourthly , the matter of the holy scripture being altogether of heavenly doctrine , and savouring nothing of earthly or worldly affections , but every where renouncing and condemning the same , declareth the god of heaven to be the onely inspirer of it . fiftly , the doctrine of the scripture is such as could never breed in the brains of man ; three persons in one god ; god to become man ; the resurrection , and such like ; mans wit could never hatch , or if it had conceived them , could never hope that any man could beleeve them . sixtly , the sweet concord between these writings , and the perfect coherence of all things contained in them , notwithstanding the diversity of persons by whom , places where , times when , and matter whereof they have written ; for there is a most holy and heavenly consent and agreement of all parts thereof together , though writen in so sundry ages , by so sundry men , in so distant places , one of them doth not gain-say another , as mens writings doe ; as our saviour christ confirmeth them all , luke . . seventhly , a continuance of wonderfull prophesies foretelling things to come so long before , marked with their circumstances ; not doubtfull like the oracles of the heathen , or merlins prophesies , but such as expressed the things and persons by their names , which had all in their times their certain performance , and therefore unto what may we attribute them but to the inspiration of god ? vide calvins institut . lib. . cap. . thus was the messias promised to adam . years before he was born , gen. . . and to abraham . years before the accomplishment , gen. . . the deliverance of the israelites from egypt , to the same abraham . years before , gen. . , . the prophesies of jacob , gen. . concerning the twelve tribes , which were not fulfilled till after the death of moses , and that of the continuance of the tribes and kingdomes of judah held untill the comming of christ : in the first book of kings , the . ch . , . there is delivered a prophesie concerning josias by name . years , esa. . . concerning cyrus . years before he was borne ; daniels prophesies , and that especially of the . weeks , dan. . . are wonderfull ; so likewise are those of the rejection of the jews , the calling of the gentiles , the kingdome of antichrist , &c. some of which now we see fulfilled . eightly , the great majestie , full of heavenly wisdome and authority , such as is meet to proceed from the glory of god , shining in all the whole scripture ; yea , oftentimes under great simplicity of words , and plainnesse and easinesse of style , which neverthelesse more affected the hearts of the hearers , then all the painted eloquence and lofty style of rhetoricians and oratours ; and argueth the holy ghost to be the authour of them , cor. . . & . . & . . ninthly , in speaking of the matters of the highest nature they go not about to perswade men by reasons , as philosophers and orators , but absolutely require credit to bee given to thē , because the lord hath spoken it : they promise eternall life to the obedient , and threaten eternall woe to the disobedient ; they prescribe laws for the thoughts , to which no man can pierce ; they require sacrifice , but they preferre obedience ; they enjoin fasting , but it is also from sin ; they command circumcision , but it is of the heart ; they forbid lusting , coveting , &c. which is not to be found in any laws but in his that searcheth the heart . tenthly , the end and scope of the scriptures is for the advancement of gods glory , and the salvation of mans soule ; for they intreat either of the noble acts of god and of christ , or the salvation of mankind , and therefore by comparing this with the former reason we may frame this argument ; if the author of the scripture were not god , it must be some creature ; if he were a creature , he were either good or bad ; if a bad creature , why forbiddeth he evill so rigorously , and commands good so expresly , and makes his mark to aim at nothing but gods glory , and our good ? if he were a good creature , why doth he challenge to himself that which is proper to god onely , as to make laws for the heart , to punish & reward eternally , & c ? if it were no creature good nor bad , it must needs be god. eleventhly , the admirable power and force that is in them to convert and alter mans mind , and to encline their heart from vice to vertue ( psal. . , . psal. . . heb. . . acts . . ) though they be quite contrary to mens affections . twelfthly , the writers of the holy scriptures are the most ancient of all others : moses is ancienter then the gods of the heathen , that lived not long before the wars of troy , about the time of the judges ; and the youngest prophets of the old testament , match the antientest philosophers and historians of the heathen . thirteenthly , the deadly hatred that the devill and all wicked men carry against the scriptures , to cast them away and destroy them , and the little love that most men doe bear unto them , prove them to bee of god ; for if they were of flesh and blood , then flesh and blood would love them and practise them , and every way regard them more then it doth , for the world loveth his own , as our saviour christ saith , joh. . . but wee ( being but carnall and earthly ) savour not the things that bee of god , as the apostle saith , cor. . . and untill the lord open our hearts , and we bee born again of gods spirit , and become as new-born babes , wee have no desire unto them , pet. . . fourteenthly , the marvellous preservation of the scriptures ; though none in time bee so ancient , nor none so much oppugned , yet god hath still by his providence preserved them , and every part of them . fifteenthly , the scriptures , as experience sheweth , have the power of god in them , to humble a man , when they are preached , and to cast him down to hell , and afterward to restore and raise him up again , heb. . . shew now how the holy scriptures have the consonant testimony of all men at all times since they were writen , that they are the most holy word of god. first , joshua the servant of moses , the first scribe of god , to whom god spake in the presence and hearing of six hundred thousand men , besides women and children , who was an eye-witnesse of many wonders , by which the ministery of moses was confirmed , testifieth his writings to bee the undoubted word of god ; the same doe the prophets which continued the history of the church in the time of the judges , both of moses & joshua . likewise all the prophets which successively recorded the holy story , and prophesies , by divine revelation , from samuel unto the captivity , and from the captivity to the building again of the temple , and of the city , and sometimes after , receiving the same book of heavenly doctrine from the former age , delivered them to their posterity : and malachi , the last of the prophets , closeth up the old testament with a charge and an exhortation from the lord to remember the law of moses delivered in horeb , and to use the same as a schoole-master to direct them unto christ , untill hee came in person himself , mal. . . finally , from that time the church of the jews , untill the comming of christ in the flesh , imbraced all the former writings of the prophets as the book of god ; & christ himself appealeth unto them as a sufficient testimony of him , joh. . . the apostles and the evangelists prove the writings of the new testament by them , and the catholike church of christ , from the apostles time untill this day , hath acknowledged all the same writings both of the old and new testament , to bee the undoubted word of god. thus have wee the testimony both of the old church of the jews , gods peculiar people and first-born , to whom the oracles of god were committed , act. . . hos. . . rom. . . & . . and the view of christians , together with the generall account which all the godly have made at all times of the scriptures , when they have crossed their natures and courses , as accounting it in their soules to bee of god , and the speciall testimony of martyrs , who have sealed the certainty of the same , by shedding their blood for them : thereunto also may bee added the testimony of those which are out of the church , heathens , ( out of whom many ancient testimonies are cited to this purpose , by josephus contra appion . ) turks , and jews ( who to this day acknowledge all the books of the old testament ) and hereticks , who labour to shroud themselves under them , &c. are there not some divine testimonies which may likewise bee added to this ? yes ; first , the known miracles ( which the devill was never able to doe ) that did so often follow the writers and teachers of the scriptures . secondly , the manifold punishments , and destruction of those that have reviled and persecuted the same . are these motives of themselves sufficient to work saving faith , and perswade us fully to rest on gods word ? no ; besides all this , it is required , that wee have the spirit of god , as well to open our eyes to see the light , as to seale up fully into our hearts that truth which wee see with our eyes : for the same holy spirit that inspired the scripture ( cor. . . & . . ephes. . . ) inclineth the hearts of gods children to beleeve what is revealed in them , and inwardly assureth them above all reasons and arguments , that these are the scriptures of god ; therefore the lord , by the prophet isaiah , promiseth to joyn his spirit with his word , and that it shall remain with his children for ever : esa. . . the same promiseth our saviour christ unto his disciples , concerning the comforter , which hee would send , to leade them into all truth , and teach them all things , and to put them in minde of all things which hee had said unto them , joh. . . & . . the lord by the prophet jeremiah also promiseth to give his law into their mindes , and to write them in the hearts of his children , jer. . . and s. john saith to the faithfull , that by the anointing of the holy spirit which is on them , they know all things , joh. . . this testimony of gods spirit in the hearts of his faithfull , as it is proper to the word of god , so it is greater then any humane perswasions grounded upon reason or witnesses of men , unto which it is unmeet that the word of god should bee subject as papists hold , when they teach that the scriptures receive their authority from the church ; for by thus hanging the credit and authority of the scriptures on the churches sentence , they make the churches work of greater credit then the word of god , whereas the scriptures of god cannot bee judged or sentenced by any ; and god onely is a worthy witnesse himself in his word , and by his spirit , which give mutuall testimony one of the other , and work that assurance of faith in the elect , that no humane demonstrations can make , nor any perswasions or inforcements of the world can remove . shew some further reasons that the authority of the scriptures doth not depend upon the church . first , because wee beleeve the scriptures is a work of faith , but the church cannot infuse faith. secondly , any authority that the church hath , it must prove it by the scriptures , therefore the scripture dependeth not upon the church . thirdly , if an infidell should ask the church how they are sure that christ dyed for them , if they should answer because themselves say so , it would be ridiculous ; when they should say , because the scripture teacheth so , &c. what books are the holy scriptures , and by whom were they writen ? first , the books of the old testament , in number nine and thirty , ( which the jews according to the number of their letters , brought to two and twenty ) writen by moses and the prophets . rom. . . who delivered the same unto the church of the jews . secondly , the books of the new testament , in number seven and twenty , writen by the apostles and evangelists , rom. . . rev. . . who delivered them to the church of the gentiles . what language were the books of the old testament writen in ? in hebrew , which was the first tongue of the world , and the most orderly speech , in comparison of which , all other languages may bee condemned of barbarous confusion , but chosen especially because it was the language of that time , best known unto the church , teaching that all men should understand the scriptures ; onely some few portions by the later prophets were left writen in the chaldean tongue , ( understood by gods people after their carrying away into babylon ) namely , the verse of the chap. of jer. six chapters in daniel ( from the ver . of the chap. to the end of the chapter . ) and three in ezra . ( the fourth , fifth , & sixth . ) had the hebrew text vowels , or points from the beginning as now it hath ? our saviour saith , matth. . . that not one jot or prick of the law shall perish , whereby it should appeare that the law and the prophets ( for of both hee speaketh immediately before ) had vowels and pricks : god also by moses commanded the law to bee writen upon two great stones at the entrance of the people into the land of promise , that all strangers might reade and know what religion the children of israel professed ; and hee commanded that it should bee writen well and plainly , or cleerly , deut. . . which could not bee performed , except it were writen with the vowelling points , vvhereunto also belong all those places of scripture , which testifie of the cleernesse , and certainty of the scripture , which could not at all bee , if it lacked vowels . what are the books of the old testament ? the books of moses ( otherwise called the law ) and the prophets ; for so are they oftentimes divided in the new testament , as mat. . . & . . & . . luk. . . & . . joh. . . act. . . & . . & . . & . . where it is to bee understood , that the law is taken for the vvhole doctrine of god , delivered by moses , which containeth not only the law , but also promises of mercy in christ , as hee himself saith , joh. . . if yee did beleeve moses , you vvould also beleeve me , for moses wrote of me : and vvhereas our saviour christ , luk. . . unto the law and the prophets , addeth the psalmes , which are a part of the prophets , it is because they were most familiar to the godly , and generally known of the people by the daily exercise of them , the former division notwithstanding being perfect . which are the books of moses ? five in number , vvhich are called genesis , exodus , leviticus , numbers , deuteronomie . how are the books of these prophets distinguished ? into historicall , and doctrinall ; the former vvhereof contain the explication of the law , by practise principally , the latter by doctrine chiefely . how many historicall books bee there ? twelve in number , viz. the book of joshua , the book of judges , the book of ruth , the two books of samuel , the two books of kings , the two books of chronicles , the book of ezra , the book of nehemiah , and the book of ester . how are the doctrinall books distinguished ? into poeticall , and prosaicall ; which distinction is thought of many to bee observed by our saviour christ , luk. . . where he under the name of psalmes comprehendeth all those books that are writen in the holy poeticall style . which are the poeticall books ? such as are writen in meeter or poesie , containing principally , wise , and holy sentences , ( whence also they may bee called sententiall ) and they are five in number , viz. the book of job , the psalmes , and solomons three books , the proverbs , ecclesiastes , and the canticles . which are the prosaicall books ? such as are for the most part writen in prose , and foretell things to come ; ( whence also more especially they are termed propheticall , or vaticinall ) of which kinde are sixteen writers in number , foure whereof are called the greater prophets , viz. isaiah , jeremiah , ( to whose prophesies is annexed his book of lamentations , though writen in meeter ) ezekiel , and daniel , and twelve are called smaller prophets , viz. hosea , joel , amos , obadiah , jonah , micah , nahum , habakkuk , zephaniah , haggai , zacharie , malachi ; which twelve of old were reckoned for one book , and therefore act. ▪ . stephen citing a place out of amos . . useth this forme ; as it is writen in the book of the prophets . bee there no other canonicall books of the scripture of the old testament besides these that you have named ? no ; for those other books which papists would obtrude unto us for canonicall , are apocryphall , that is to say , such as are to lye hid , when there is proof to bee made of religion . how prove you that those apocryphall books are no part of the canonicall scriptures ? first , they are not writen first in hebrew , the language of the church before christ , which all the books of the old testament are originally writen in . secondly , they were never received into the canon of the scripture by the church of the jews before christ , ( to whom alone in those times the oracles of god were committed , rom. . . ) nor read and expounded in their synagogues . see josephus contra appion . lib. . eusebius lib. . cap. . thirdly , the jews were so carefull to keep scripture intire , as they kept the number of the verses and letters , within which is none of the apocrypha . fourthly , the scripture of the old testament was writen by prophets , luk. . . pet. . . but malachi was the last prophet , after whom all the apocrypha was vvriten . fifthly , they are not authorised by christ and his apostles , who doe give testimony unto the scriptures . sixthly , by the most ancient fathers , and councels of the primitive churches , ( after the apostles ) both greek and latine , they have not been admitted for tryall of truth , though they have been read for instruction of manners , as may appear by euseb. lib. . cap. . ( out of origen ) the councell of loadicea , can. . vvhich is also confirmed by the sixt generall councell of constantinople , can. . and many other testimonies of the ancient fathers . seventhly , there is no such constant truth in them , as in the canonicall scriptures , for every book of them hath falsehood , in doctrine , or history . shew some of those errors in the particular books . in the book of tobie , the angel maketh a lie , saying that hee is azariah the son of ananias , tob. . . which is farre from the spirit of god , and the nature of good angels that cannot sin : there is also the unchaste devill asmodeus , the seven angels which present the prayers of the saints , tob. . . and the magicall toyes of the fishes heart , liver and gall , for driving away of devils , and restoring of sight , not savouring of the spirit of god. judith in her prayer commendeth the fact of simeon , gen. . which the holy ghost condemneth , gen. . . and prayeth god to prosper her feigned tales and lies , jud. . . & . baruch saith , hee wrote this book in babylon , chap. . whereas it appeareth by jeremiah . . that hee was with jeremiah at jerusalem , and went not from him . likewise hee writeth for offerings , and vessels , after the temple was burned : and in the chapter , v. . jeremiah writeth that the continuance of the jews in babylon shall bee for seven generations , whereas the canonicall jeremiah prophesieth but of . yeers , chap. . . for ten yeers cannot make a generation , neither is it ever so taken in the canonicall scriptures . the story of susanna maketh daniel a young childe in the dayes of astyages , and to become famous among the people by the judgement of susanna , whereas daniel himself writeth otherwise of his carriage into babylon , in the dayes of jehoiakim , under nebuchadnezzar , and of the means by which hee was known first to bee a prophet , dan. . . the story of bell and the dragon speaks of habakkuk the prophet , in the dayes of cyrus , who prophesied before the captivity of babylon , which was yeers before cyrus . the first book of maccabees , writing an history of things said , and done , doth not much interlace his own judgement : and therefore doth erre the lesse , yet in his narration , contrary to the second book of maccabees , in many places , and to josephus in somethings : for example , the first book of maccabees saith , that antiochus dyed at babylon in his bed , beeing grieved in minde for tidings brought to him out of persia , mac. . ver . . & . but in the first chapter of the second book of maccabees , it is said , that hee was cut in peeces in the temple of nanea , and in the ninth chapter of the same book , that hee dyed of a grievous disease of his bowels , in a strange country , in the mountaines , mac. . . the second book of maccabees is farre worse , for the abridger of jasons chronicle , which did set it forth , doth not onely confound and falsifie many stories , ( as it is easie to bee proved out of the first book of maccabees , josephus , and others ) but also whilst he giveth his sentence of divers facts , doth more bewray the weaknesse of his judgement : as hee commendeth razis for killing himself , mac. . . and judas for offering sacrifice for the dead , that were polluted with idolatry , mac. . . whereas it is to bee thought rather , that the sacrifice was offered to pacifie the wrath of god for them that were alive , that they should not bee wrapped in the curse of the wicked , as in the story of achan , josh. . yet hee is the more to bee born withall , because hee confesseth his insufficiency ( mac. . . ) which agreeth not with the spirit of god. the additions unto ester are fabulous , convinced of many untruthes by the canonicall book ; as namely , first , in the apocryphall ester . mordecai is said to dream in the second yeer of ahashueros , ( chap. . . ) but in the canonicall , the seventh yeer ( ester . . ) and bellarmine making the dream in the seventh yeer , and the conspiracy in the second , maketh five yeers difference , and is contrary to chap. . . the true saith that mordecai had no reward , ( ester . . ) the false saith hee had , ( chap. . . ) thirdly , and the false also , chap. . . the true calleth , and the false also , haman an agagite , ester . . that is , an amalekite ; the false calleth him a macedonian , chap. . . also the authour of those additions , describeth the countenance of the king to bee full of cruelty , and wrath , ( chap. . . ) yet hee maketh ester to say it was glorious , like an angel of god , and full of grace , ( chap. . . ) either lying himself , or charging ester with impudent lying and flattering . the book of wisdome is so farre off from being any book of the old testament , that it is affirmed by divers ancient writers , that it was made by philo the jew , which lived since christ , as s. jerome witnesseth , preface in proverbs : howsoever the authour would fain seem to bee solomon , chap. . . see his cruell sentence against bastards in the end of the third chapter . jesus the son of syrach , sheweth the frailty of man in divers places of ecclesiasticus , and namely chap. . . where hee acknowledgeth that samuel indeed , and not a wicked spirit in the shape of samuel , was raised by the witch of endor , sam. . also chap. . . hee understandeth the prophesie of malachi , of the personall comming of elias , which our saviour christ doth manifestly referre to john the baptist , matth. . . the third book of esdras is full of impudent lies , and fables , convinced by the book of ezra , nehemiah , haggai , and ester ; for example , ezra saith , that all the vessels of gold and silver which cyrus delivered to sheshbazzar , were by sheshbazzar carried from babylon to jerusalem , ezr. . . this esdras saith , they were onely numbred by cyrus , not sent , but afterwards darius delivered them to zerubbabel , and by him they were brought to jerusalem , esdras . . . the fourth book of esdras is now rejected of the papists themselves , as it was of hierome , containing also many falsities , dreams , and fables , chap. . , . chap. . . . . &c. and chap. . , , &c. thus much for the books of the old testament , in what language were the books of the new testament writen ? in greek , because it was the most common language , best known then to the jews and gentiles , teaching that all kingdomes should have the scriptures in a language which they understand . how are the books of the new testament distinguished ? they are of things revealed before the writing of them ; which are either historicall , five in number , containing the history of christ , the gospels according to matthew mark luke john. his apostles , viz. the acts. doctrinall , epistles of paul to the romans corinthians galatians ephesians , philippians . colossians thessalonians timothy titus philemon hebrewes . james peter . john . jude . after the writing of them , as the apocalyps , or revelation of s. john which is the propheticall book of the new testament . is it agreed that all these books , and they alone , are the holy scriptures of the new testament ? yes ; howsoever in ancient time they have not been all received with like consent , yet they have the testimony of all ages , and there is nothing in any of them repugnant to the rest of the canonicall scriptures . were there never any books of the canonicall scriptures lost ? no ; heaven and earth shall perish , before one jot or tittle of them shall perish . what say you to the book of gad and nathan , chro. . . of ahijah and iddo , ( chro. . . ) and pauls epistle to the laodiceans , col. . ? these books often mentioned in the old testament , were not canonicall scripture , but civill chronicles wherein the matters of the common-wealth were more largely writen , as the chronicle of the medes and persians , esther . . and the epistle mentioned , col. . was rather of the laodiceans to paul , then of paul to the laodiceans . what bee the properties of the holy scripture ? first , they are perfectly holy in themselves and by themselves , whereas all other writings are prophane , further then they draw some holinesse from them , which is never such , but that their holinesse is imperfect . secondly , the authority of these holy writings , inspired of god , is highest in the church , as the authority of god , whereunto no learning or degree of angels or men , under what name or colour soever it bee commended , may bee accounted equall , gal. . , . thess. . . neither can they bee judged or sentenced by any . thirdly , the bookes of holy scripture are so sufficient for the knowledge of christian religion , that they doe most plentifully contain all doctrine necessary to salvation , they being perfectly profitable to instruct to salvation in themselves , and all other imperfectly profitable thereunto , further then they draw from them ; whence it followeth , that wee need no unwriten verities , no traditions or inventions of men , no canon of councels , no sentences of fathers , much lesse decrees of popes , for to supply any supposed defect of the writen word , or for to give us more perfect directions in the worship of god , and the way of life , then is already expressed in the canonicall scriptures , mat. . . joh. . . mat. . . finally , these holy scriptures are the rule , the line , the square , and light , whereby to examine and try all judgements and sayings of men and angels , joh. . . gal. . . all traditions , revelations , decrees of councels , opinions of doctors , &c. are to bee imbraced so farre forth as they may bee proved out of the divine scriptures , and not otherwise , so that from them onely all doctrine concerning our salvation must bee drawn and derived , that onely is to bee taken for truth in matters appertaining to christian religion , which is agreeable unto them , and whatsoever disagreeth from them is to be refused . how doe you prove that the scripture is such a rule ? since god hath appointed the holy scriptures which beare witnesse of christ ( joh. . . ) to bee writen for our learning ( rom. . . ) hee will have no other doctrine pertaining to eternall life to bee received , but that which is consonant unto them , and hath the ground thereof in them , therefore unto them onely is the church directed for the saving knowledge of god , esa. . . luk. . . . insomuch that all prophesies , revelations , and miracles , are to bee judged by their consent with the law of god writen by moses , to which nothing is to bee added , nor any thing to bee taken away from it , ( deut. . . , . ) yea , christ himself appealeth to the triall of those things which moses did write of him ( joh. . . ) being none other in any respect , but even the same whom moses in the law and the prophets ( which were the interpreters , and commentaries upon the law writen by moses ) did write of , john . . and his apostles preaching the gospel among all nations , taught nothing beside that which moses and the prophets had spoken to bee fulfilled in christ , as s. paul testifieth , act. . . saying , as he taught , all the rest of the apostles did teach . where doe you finde that the scriptures are able to instruct us perfectly to salvation ? the apostle paul , in tim. . . doth expressely affirm it ; and reasons which may bee gathered out of the two verses following , doe plainly prove it . what are those reasons ? . god being author of these books , they must needs be perfect , as he himself is , who being for his wisdome able , and for his love to his church willing to set down such a rule as may guide them to eternall life , hath not failed herein . . they are profitable to teach all true doctrine , and to confute the false ; to correct all disorder private and publique , and to inform men in the way of righteousnesse . . the man of god , that is , the preacher and minister of the word , is thereby made compleat and perfect , sufficiently furnished unto every good work or duty of the ministery . how doth this last reason hold ? most strongly , for the people being to learn of the minister , what to beleeve and what to doe , and more being required of him that must be the eye and mouth of all the rest , if he may be perfectly instructed by the scriptures , they are much more able to give every common man sufficient instruction . again , seeing the minister is bound to disclose the whole counsell of god to his people , ( acts . . ) he being thereunto fully furnished out of the treasury of the word of god ; it followeth that by him out of the scriptures they may also be abundantly taught to salvation . what further proof have you of the sufficiency of the scriptures ? the five books of moses , which was the first holy scripture delivered to the church , was sufficient for the instruction of the people of that time , in all that god required at their hands , as appeareth by that they were forbidden to adde any thing unto it , or to take any thing from it , but to doe that onely which was prescribed by the law , ( deut. . . ) the prince and the people are commanded to be directed thereby altogether , and not to depart from it , either to the right hand or to the left , ( deut. . ) how much more the law and the prophets ( which did more at large set forth the doctrine delivered by moses both in precepts and promises , in practice and example ) was sufficient for the time that succeeded untill john the baptist ? mat. . . luk. . . what more can you alledge for this purpose ? psal. . . david saith , the law of the lord is perfect , converting the soul ; and psal. . . i have seen an end of all perfection , but thy commandement is exceeding large . luk. . . abraham in the parabolicall story testifieth that moses and the prophets were sufficient to keep men from damnation . john . . our saviour christ affirmeth of the scriptures of the old testament , that they were witnesses of him in whom our salvation is perfect . acts . . the bereans are commended for examining the doctrine of the apostles by the scriptures of the old testament . acts . . paul taught nothing but that which moses and the prophets had written of christ to be fulfilled . joh. . ver . , , , john saith what they have heard and seen that they delivered . gal. . , . paul wisheth that if an angel from heaven came and taught any other doctrine we should hold him accursed . apoc. . , . there is a curse pronounced against him that addeth any thing or taketh away any thing from scripture . cor. . . paul saith , that no man must presume above that which is written . john . . s. john saith , that these things are written that we might beleeve that jesus is the christ the son of god , and that beleeving , we might have life through his name ; where he speaketh not onely of his gospel , but ( being the surviver of the rest of the apostles ) of all their writings : seeing then that faith by those things that are written , and eternall salvation by faith may be attained , it ought to be no controversie amongst christians , that the whole scripture of the old and new testament doth most richly and abundantly contain all that is necessary for a christian man to beleeve , and to doe for eternall salvation . obj. . yet our adversaries quarrell against this most rich and plentifull treasure of the holy scriptures , alledging that we receive many things by tradition which are not in scriptures , and yet we beleeve them ; as maries perpetuall virginity , and the baptisme of infants ? we make not maries perpetuall virginity any matter of religion , but a likely opinion so far as it can be maintained ; that it were an unseemly and unfitting thing for a sinfull man to use to the act of generation the vessell which was chosen and consecrated by the holy ghost to so high an use as was the bringing forth of the saviour of the world ; it hath warrant from the apostles charge , phil. . . of doing whatsoever is honest , whatsoever is of good report , whatsoever is praise-worthy , &c. as for baptisme of infants it is sufficiently warranted by reasons of scripture , though not by example . obj. . they object that it is by tradition , and not by scripture , that we know such and such books to be scripture ? though new beginners doe first learn it from the faithfull , yet afterwards they know it upon grounds of scripture ; as an ignorant man may be told of the kings coin , but it is not the telling , but the kings stamp that maketh it currant and good coin. obj. . it is objected , that it was by tradition , and not by scripture that stephen knew moses to be years old when he left pharaoh , acts . . that luke knew a great part of the genealogie of christ , luk. . that jude knew satans striving for moses body , jude v. . and the prophesie of enoch , ver . . . that paul knew jannes and jambres , tim. . . and the saying of christ , that it is more blessed to give then to receive . acts . . such particular histories or speeches might be received from hand to hand , but no different doctrine from that which was written . obj. . the apostles testimony is objected , cor. . . thess. . . hold the traditions which you have been taught , whether by word or our epistle . he meaneth the doctrine he delivered unto them which was nothing different from that which is contained in the scriptures . the scriptures you say are a rule and a line , but are they not ( as the church of rome imagineth ) like a rule of lead which may be bowed every way at mens pleasures ? they are as a rule of steel that is firm and changeth not ; ( matth. . . psal. . . ) for seeing they are sufficient to make us wise unto salvation , ( as is before proved ) it followeth of necessity that there is a most certain rule of faith for instruction both of faith and works , to be learned out of them by ordinary means of reading , prayer , study , the gifts of tongues and other sciences , to which god promiseth the assistance of his grace ( joh. . . jam. . . ) and this sword of the spirit , which is the word of god written , ( as the example of christ our generall captain sheweth , mat. . ) is delivered unto us by the holy ghost , both to defend our faith , and to overcome all our spirituall enemies , which are the devil and his instruments , false prophets , hereticks , schismaticks , and such like , eph. . . therefore the holy scriptures are not as a nose of wax , or a leaden rule , ( as some papists have blasphemed ) that they may be so writhen every way by impudent hereticks , but that their folly and madnesse , as the apostle saith , tim. . . may be made manifest to all men . are the scriptures then plain and easie to be understood ? there are some hard things in the scripture that have proper relation to the time in which the scripture was written or uttered , or which are prophesies of things to be fulfilled hereafter , which if we never understand we shall be never the worse for the attaining of everlasting salvation : there are other things in scripture belonging to the saving knowledge of god , all which are dark and difficult unto those whose eyes the god of this world hath blinded , ( cor. . . pet. . . joh. . . ) but unto such as are by grace enlightened and made willing to understand , ( psal. . . ) howsoever somethings remain obscure ( pet. . . ) to exercise their diligence , yet the fundamentall doctrine of faith , and precepts of life are all plain and perspicuous ; for all doctrine necessary to be known unto eternall salvation , is set forth in the scriptures most clearly and plainly even to the capacity and understanding of the simple and unlearned : so far is it that the scriptures should be dangerous to be read of the lay folks , as papists hold . how prove you this which you have said ? deut. . . , &c. moses taketh heaven and earth to witnesse that in the law which he had written , he hath set forth life and death , and that they can make no excuse of difficulty or obscurity . this commandement which i command thee this day is not hidden from thee , neither is it far off , &c. which paul also , rom. . . applieth to the gospel . psalm . . . the prophet david testifieth that the law of the lord is perfect , converting the soul ; the testimonies of the lord are true , giving wisdome to the simple ; and psalme . . thy word is a lampe or candle unto my feet , and a light unto my pathes . prov. . . it giveth subtilty to the simple , and to the young man knowledge and discertion ; and prov. . . all the words of wisdome are plain to them that will understand . esa. . . the lord saith , i have not spoken in secret , in a dark place of the earth , i have not said in vain to the seed of jacob , seek mee . cor. . . paul saith , if our gospel be hid , it is hid to them that are lost , &c. pet. . . s. peter commendeth christians for taking heed to the word of the prophets as unto a light that shineth in a dark place , &c. the scripture is our fathers letter to us , and his last will to shew us what inheritance he leaveth us , but friends write letters , and fathers their wils plain . it were to accuse god of cruelty or desire of mans destruction , for to say that he should make the means of their salvation hurtfull unto them . women and children have read the scriptures , tim. . . saint paul affirmeth that timothy was nourished up in the scriptures from his infancy ; namely , by his grandmother lois , and his mother eunice , whence the same apostle commendeth , chap. . . if little children are capable of the scriptures by the small understanding they have , and lesse judgement , there is none so grosse ( which hath the understanding of a man ) but may profit by it , comming in the fear of god , and invocation of his name . obj. . but here the papists have many things to object against you , to prove that the scriptures are darke and hard to be understood : and first , that the matters contained in them are divine , high and beyond mans reason ; as the trinity , the creation of nothing , &c. these matters indeed are above humane reason , and therefore are we to bring faith to beleeve them ; not humane reason to comprehend them : but they are delivered in scripture in as plain tearms as such matter can be . obj. . peter saith , that something in pauls epistles be hard , and wrested by men , pet. . . first , he saith not that all pauls epistles are hard , but something in them , which we grant . secondly , they are the wicked and unsetled in knowledge that wrest them , as the gluttons and drunkards abuse meat and drink . obj. . if scriptures were not dark , what need so many commentaries upon them , and why are they so full of parables and allegories as they are ? the whole doctrine of salvation is to be found so plain , that it needeth no commentary ; and commentaries are for other places that be dark , and also to make more large use of scripture then a new beginner can make of himself , which we see necessary in all humane arts and sciences . further , though speech of scripture seem hard at first , yet by custome it becommeth easie , as reading doth to children . obj. . the godly eunuch could not understand the scripture without an interpreter , acts . . though he understood not some harder places , yet that hindered him not from reading plainer places . obj. . the multitude of learned men that fall into heresies , which they labour to confirm by scripture , proveth that the scripture is dark . it is their naughty hearts that come not with an humble and godly affection that maketh them doe so . obj. . but now we see by experience that there are many that daily reade the scriptures , and yet understand not the thousandth part of them ? they reade them not with care and conscience , with prayer and study , but like the women who are always learning , but never come to the knowledge of the truth , tim. . . obj. . if the scriptures then be so plain and perspicuous , what need is there of an interpreter ? first , to unfold obscure places , acts . . secondly , to inculcate and apply plain texts , pet. . . cor. . . why did god leave some places obscure in the scriptures ? first , that we might know that the understanding of gods word is the gift of god , and therefore might beg it of him by continuall prayer . secondly , lest we should flatter our wits too much , if all things could presently be understood by us . thirdly , that the word , for the high and heavenly mysteries contained therein , might be accompted of , which for the plainnesse might be lesse esteemed . fourthly , that prophane dogs might be driven away from these holy mysteries , which are pearls prized highly by the elect alone , matth. . . but would be trodden down by swine , mat. . . fiftly , that wee might be stirred up to a more diligent search of the same . sixtly , that we might esteem more of the ministery which god hath placed in the church , that by the means thereof we might profit in the knowledge of these mysteries . what assurance may be had of the right understanding of the scriptures ? for the words it is to be had out of the originall text or translations of the same ; for the sense or meaning onely out of the scriptures themselves , ( nehem. . . ) which by places plain and evident doe expresse whatsoever is obscure and hard touching matters necessary to eternall salvation . why must the interpretation of words be had out of the originall languages ? because in them onely the scriptures are for the letter to be held authenticall ; and as the water is most pure in the fountain by the springing thereof , so the right understanding of the words of the holy scriptures is most certain in the originall tongues of hebrew and greek , in which they were first written , and delivered to the church , out of the which languages they must be truly translated for the understanding of them that have not the knowledge of those tongues . what gather you from hence ? that all translations are to be judged , examined , and reformed according to the text of the ancient hebrew and originall chaldee , in which the old testament was printed , and the greek text , in which the new testament was written ; and consequently that the vulgar latin translation approved by the tridentine councell for the onely authenticall text , is no further to be received of true christians then it agreeth with the originall of the hebrew and greek text. but what say you of the greeke translation of the old testament , commonly called the septuagint , approved by the apostles themselves ? the same as we say of other translations ; for although the apostles used that translation which was commonly received and read among the gentiles and jews that dwelt amongst them , where it differed not in sense from the true hebrew , yet where it differed from it they left it , as by many examples may be confirmed , ( vide hieron . prolog . in matth. ) how can the certain understanding of the scriptures be taken out of the originall tongues , considering the difference of reading in divers copies both of hebrew and greek : as also the difficulty of some words and phrases , upon which the best translators cannot agree ? although in the hebrew copy there hath been observed by the nazarites some very few differences of words by similitude of letters and points ; and by the learned in the greek tongue there are like diversities of reading noted in the greek text of the new testament , which came by fault of writers ; yet in most by circumstance of the place and conference of other places , the true reading may be discerned ; and albeit in all it cannot , nor the translator in all places determine the true interpretation , yet this diversity or difficulty can make no difference or uncertainty in the sum and substance of christian religion , because the ten commandements and the principall texts of scripture on which the articles of our faith are grounded , the sacraments instituted , the form of prayer taught , ( which contain the sum or substance of christian religion ) are without all such diversity of reading or difficulty of translating , so plainly set down , and so precisely translated by consent of all men learned in the tongues , that no man can make any doubt of them , or pick any quarrell against them . why must the true sense or meaning of the scriptures be learned out of the scriptures themselves ? because the spirit of god alone is the certain interpreter of his word written by his spirit ; for no man knoweth the things pertaining to god , but the spirit of god , cor. . . and no prophesie of scripture is of any mans own interpretation ; for prophesie was not brought by the will of man , but the holy men of god spake as they were led by the holy ghost , pet. . , . the interpretation therefore must be by the same spirit by which the scripture was written , of which spirit we have no certainty upon any mans credit , but onely so far forth as his saying may be confirmed by the holy scriptures . what gather you from hence ? that no interpretation of holy fathers , popes , councels , customs , or practise of the church , either contrary to the manifest words of the scriptures , or containing matters which cannot necessarily bee proved out of the scriptures , are to bee received as an undoubted truth . how then is scripture to bee interpreted by scripture ? according to the analogie of faith , rom. . . and the scope and circumstance of the present place , and conference of other plain , and evident places , by which all such as are obscure and hard to bee understood , ought to bee interpreted ; for there is no matter necessary to eternall life , which is not plainely , and sufficiently set forth in many places of scripture , by which other places that are abused by the devill or his ministers may bee interpreted , as our saviour christ giveth example , mat. . . when the devill abused the text of scripture , psal. . . declaring that this place must bee so understood , as it may agree with that most evident and expresse commandement writen in deut. . . thou shalt not tempt the lord thy god. what bee the speciall uses of the scripture rightly understood ? two : first , to teach doctrine , by laying out the truth , and confuting errours . secondly , to exhort out of it , by stirring us to good , and turning us back from evill ; whereunto belong those foure uses mentioned by the apostle , in tim. . . two whereof are theoricall , pertaining to the information of our judgement in matters of doctrine , viz. first , teaching of truth ; secondly , reproving or convincing of errours . two are practicall , pertaining to the direction of our life and actions , viz. first , reformation or correction of vice , under which is comprehended , first , admonition , secondly , instruction , or direction to good life ; under which is comprehended exhortation , and consolation , which is a speciall instruction to patience in adversities , rom. . . what persons are meet to read or heare the scriptures ? the holy scriptures are reverently and profitably to bee read and heard of all sorts and degrees of men and women , and therefore to bee truely translated out of the originall tongues into the language of every nation which desireth to know them : for the lay people as well as the learned must read the scriptures , or heare them read , both privately , and openly , so as they may receive profit by them , and consequently in a tongue they understand , cor. . . how doe you prove that the scriptures ought to bee read and heard of all sorts of people ? first , deut. . , . moses commanded the book of the law to bee read to all the children of israel , men , women , children , and strangers , that dwelt amongst them , that they might thereby learn to feare the lord their god , and diligently to observe all the words of the law. secondly , joshua . . there was not a word , of all which moses commanded , that joshua read not before all the congregation of israel , with the women , and little ones , and strangers , that were conversant among them ; so likewise did josiah , king. . . chro. . . and ezra , nehem. . , . thirdly , psal. . . david sheweth this to bee the property of a godly man , and pronounceth him to bee happy whose delight is in the law of the lord , and studieth therein day and night . fourthly , matth. . . our saviour teacheth that ignorance of the scriptures , is the mother of errour , not the mother of devotion , as the papists have affirmed . fifthly , joh. . . christ commandeth all men that seek eternall life in him , to search the scriptures ; search the scriptures , for in them yee think to have eternall life , &c. sixthly , act. . . the bereans are commended for searching the scriptures . seventhly , tim. . . the apostle paul approved in timothy , that hee had learned the holy scriptures from a young childe . eighthy , pet. . . the apostle peter commendeth the faithfull for taking heed to the scriptures of the apostles . ninthly , rev. . . blessed is hee that readeth , and they that hear the word of this prophesie . tenthly , col. . . let the word of christ dwell richly in you , in all wisdome . eleventhly , rom. . . whatsoever things were writen afore time , were writen for our learning , that wee through patience , and comfort of the scriptures might have hope ; if the scriptures bee writen for our learning , they are necessarily to bee read by us . twelfthly , rom. . . paul saith , hee knew not sin but by the law ; but the knowledge of sin is necessary for all that will repent and bee saved , therefore also is the knowledge of the law necessary . thirteenthly , luke saith , that hee wrote the gospel to theophilus , that hee might know the certainty of those things , which before hee was catechised in , luk. . . but every one ought to labour to be most certain of their salvation , &c. divers things are opposed by the adversaries , against the necessity of the scriptures , and the reading of them by all sorts ; as first , there were many beleevers amongst the gentiles in the time of the old testament , who yet wanted the scriptures , ( which was kept in jury ) as job and his friends . those ( if any such were after the law ( for job was before ) were bound to have the scripture when it was delivered by god , and the eunuch had it and read it , act. . . object . . the book of the law was lost for many yeers , as appeareth by king. . . and yet the church was then ; therefore it may want it . the losse of that book doth argue rather the carelesnesse of the priests , in not keeping it , and the sins of the people , in that god for a time deprived them of it . object . . the church of christians many yeers after christ , wanted the scriptures of the new testament , and contented themselves with bare teaching . first , though the church for certain yeers then had not the new , yet they had the old. secondly , there passed not many yeers , before the gospels , and epistles of the apostles were writen , and in the mean time , their heavenly doctrine inspired from god , sufficed till they wrote . object . . there bee many poore country-men , as plough-men , and shepherds , which never learned to read , which yet are saved , though they never read scripture . they ought to have learned to read , and being not able to read , they might heare the scriptures read by others . object . . if all ought to read scriptures , then should they understand hebrew and greek , wherein the scripture was writen . it were happy if they could understand hebrew and greek , but howsoever they may read translations . will it not follow hereof , that preaching and expounding of the scriptures , may bee neglected as unnecessary ? no , for god hath appointed not onely reading , but also preaching of his word , especially to apply it to the use of all sorts of men to their eternall salvation , rom. . , &c. so were the prophets , interpreters of the law , ( as is before shewed ) the scribes and pharisees taught in the chaire of moses , matth. . . the eunuch could not understand the prophesie of isaiah without an interpreter , act. . . the ministery of the word therefore is necessary , as the ordinary means unto salvation , tim. . . and the people by reading and hearing of the scriptures are better prepared to receive profit by preaching , not discharged from hearing the preacher . what is the summe of all that hath been delivered hitherto ? that wee should labour for a due knowledge of the true god , that wee may know what wee worship , and worship what wee know , chron. . . joh. . . & . . that this knowledge of god is to bee had partly by his works , namely , so much as may serve to convince man , and make him unexcusable , rom. . , . act. . . but most sufficiently by his word contained in the holy scriptures , which therefore are called his testimonies , psal. . . because they testifie of god , joh. . . what hee is , and how hee will bee served of us . lastly , that forasmuch as all that is writen in the word of god , is writen for our instruction , and learning , rom. . . therefore we being prepared by true prayer , sanctified by faith , and seasoned with the spirit of sobriety and humility , may safely learn so much as is revealed in the scripture for our profiting in the knowledge of god. what is the first point of religion that wee are taught in the scriptures ? that there is a god. why doe you make this the first point ? because the scripture saith , hee that commeth to god , must beleeve that hee is , heb. . . have any called this into question at any time ? yea , so saith the prophet david , but hee sheweth also that it was by wicked , proud , and foolish men , ( psal. . . ) whose lives were nothing else but abomination and corruption , ( psal. . . ) what pretence of reason might they have for this wicked imagination ? because no man ever saw god yet , by which foolish argument they may deny also that there is any wind , or that man hath a soule , for no man yet ever saw them . but how come you to perswade your selfe that there is such a god ? beside infinite testimonies of the scriptures , as gen. . . psal. . ▪ the common consent of all nations approveth this truth , who rather worship any god , or gods , then none at all ; and though man by nature doth desire to bee exalted , and in respect of himself despiseth all other creatures , as wood and stone , yet when a peece of wood is framed out like a man , and set in the temple , and man conceiveth an opinion , that it is a god , hee falleth down and worshippeth it , ( esa. . . . ) how then commeth it to passe that the wicked say there is no god ? ( psal. . . ) first , though upon a sudden passion they may seem to say so , as the devill laboureth to tempt them , yet their very conscience after doth check them . secondly , they deny rather gods providence , then his beeing , as appeareth by psal. . . . what other reasons have you to prove that there is a god ? gods works of creation and providence , both ordinary and extraordinary ; for , first , the glorious frame of the world , the heavens , and the earth , and the sea , and all that is in them , must needs argue that their maker was god ( rom. . , . act. . . zach. . . ) it being evident that the world could not bee made by the creatures that are in it , neither could it make it self : as when a man comes into a strange countrie , and sees faire and sumptuous buildings , and findes no body there but birds , and beasts ; hee will not imagine that either birds or beasts reared those buildings , but hee presently conceives , that some men either are , or have been there . the creation of the soule of man , indued with reason and conscience , doth specially prove the same , zach. . . the preserving of things created together with the wonderfull and orderly government of the world , day and night , sommer and winter , &c. manifestly convince the same : for example , bread is no better in it self then earth , yet man is preserved by bread , and if hee eate earth , hee dyeth ; the reason whereof must bee attributed to the blessing of god , giving to the one force and power to nourish more then to the other . by the order of causes , even the heathen men have found out that there must bee a god , seeing that of every effect there must needs be a cause , untill we come to the first cause , which is the universall cause of the being of all things , and is caused of none . if we shall observe in gods works an infinite multitude , a wonderfull variety ; ( psal. . . ) as amongst so many millions of men , never a one like another in the compasse of the face , a most constant order , a seemly agreement , and an endlesse continuance , or pleasant intercourse , of things comming and going , and what exceeding majesty is in them , we must needs attribute these things to a god. the consciences of wicked men after sin , are perplexed with feare of being punished by some supreme judge , who disliketh and detesteth dishonest things , and exerciseth judgements upon the mind , which maketh the most ungodly miscreants , will they nill they , to acknowledge and tremble at him , &c. ( rom. . . esa. . . & . , . & . . psal. . . & . . ) for a man that commits any sin , as murder , fornication , adultery , blasphemy , &c. albeit he conceale the matter never so close ( gen. . . , . ) that no man living know of it , yet oftentimes he hath a griping in his conscience , and feares the very flashing of hell fire ; which is a strong reason , to shew that there is a god , before whose judgement seat he must answer for his fact . there is a devill that suggesteth a temptation against god , into the mindes of men , and sometimes also really possesseth their bodies , which is a sufficient argument to prove that there is a god. the death of the wicked with gods apparent judgements upon them , ( besides the terrour of their conscience ) and the dreadfull punishment executed even in this world upon many atheists that have laboured to deny it , ( psal. . , . ) prove that there is a god ; this is davids argument , psal. . . the same appeareth by the rewards of the godly , and the mercifull preservation of those the trust in god , above and against naturall means . by the wonderfull miracles which god hath wrought for his church . by the foretelling of things to come so many thousand yeers before they were accomplished . by the divers revelations he hath made of himself to men , as to adam , noah , moses , &c. this ground being now laid , that there is a god , what doth christian religion teach us concerning him ? it informeth us , first , concerning his nature ; ( act. . . ) secondly , concerning his kingdom ; and that respectively as they have relation one to the other , act. . . what is to been known concerning his nature ? first , vvhat his essence is ; secondly , to whom or what persons it doth belong ; in the first he is considered in his unity , in the second , in the trinity ; the former whereof , in the hebrew tongue is noted by the singular name of jehovah , betokening the simplicity of essence , the latter by the plurall term of elohim , importing a distinction of persons in the god-head . can wee understand what the essence of god is ? very imperfectly , for all nature is not able to teach us what god is in himself , neither can man in nature comprehend him , job . . tim. . . why is not all nature able to teach us what god is ? because no work is able perfectly to expresse the worker thereof , but all nature is a thing wrought by god , therefore it cannot perfectly teach us what god is . how prove you that man cannot comprehend him ? the lesse cannot comprehend the greater , but every man is lesse then god , therefore no man can comprehend god. we cannot know the things created , much lesse can we know the creator : as for example , we know that there be angels , and that every man hath a soule , but what manner of things they be we know not . the scripture saith , the judgements of god are past finding out , rom. . . therefore much more is god himself past finding out ; and the joyes of heaven are unspeakable , much more therefore is god himself unspeakable . how then can hee bee known of us , being incomprehensible ? though his substance be past finding out of man or angels , amos . . yet may he be known by his properties , and actions , and we may conceive of him by his name , exod. . . & . , . psal. . , , &c. expressing what a one he is to us , though we be not able to know him according to the excellency of his glorious nature , onely known unto himself , ( jud. . . ) therefore he said to moses , exod. . . my face , that is , the glory of my majesty ( he doth not say , thou mayst not , or thou shalt not , but ) thou canst not see , for there shall no man see me and live , but thou shalt see my back parts , that is , ( vers . . ) some small measure of my glory , so farre as thou art able to comprehend it : and even as princes have their secrets , whereunto all their subjects are not made privy , neither is it lawfull for them to search into them , and yet doe they so far forth publish their commandements , as is profitable for them to know : so the prince of all princes hath his secrets , unto which we are not privy , and into which we may not search ; yet he hath so farre revealed himself unto us ( by his works and word ) as is necessary , and profitable for us to know , deut. . . what doth the scripture teach us concerning the name of god ? exod. . . moses asketh this question of god , behold , when i shall come unto the children of israel , and shall say unto them , the god of your fathers hath sent me unto you , if they say unto me , what is his name ? what shall i say unto them ? whereunto god returneth this answer in the next verse , i am that i am , thus shalt thou say unto the children of israel , i am hath sent me unto you . what learn you out of moses his question ? first , that we be carefull to be instructed in all things concerning our calling , therby to be able to answer all doubts that may be moved ; secondly , that asking any thing concerning god , as of his name or nature , we must ask it of himself , who because now he speaketh not but by his ministers , interpreters of the scriptures , ( cor. . . hosea . . ) we must have our recourse unto them . what learn you out of gods answer ? that the proper name of god is i am that i am , or ( as the hebrew soundeth ) i will be what i will be ; the hebrews using the future time for the present as that which noteth a continuance . what is meant by these words ? hereby is set forth the manner of the beeing and essence of god , far otherwise then the proper names of men , which declare either nothing of their nature and beeing , or else not the whole and full thereof . is there nothing of god to be known besides his name ? nothing as touching his beeing , falling under our weak and shallow capacity . what names of god in the scripture are derived from these words ? two , the name jehovah , and the name jah , both which being drawn from this description of god , doth set forth his essence and beeing , teaching us , that his eternall and almighty beeing ( whom no creature is able to conceive ) dependeth of no other cause , but standeth of himself . how is god onely said to be , seeing the creatures have their beeing also ? god is said onely to be , because he onely is of himself , and all other things have their beeing from him , so that in comparison nothing hath a beeing but god. therefore the prophet saith , esa. . . that all nations before him are nothing , yea to him lesse then nothing ; and if men be nothing , for whom the world vvas made , hovv much more are all creatures in heaven and earth nothing before him , and to him lesse then nothing ? can you from hence define what god is ? he must have the art and logick of god himself , that must give a perfect distinction of god , but he may in such sort be described as he may be discerned from all false gods , and all creatures whatsoever . why can there no perfect definition of god be given ? forasmuch as god is in himself eternall , infinite , and incomprehensible , the first cause of all causes and effects , there can no definition be given of him ; seeing every definition is an explication of the nature of the thing defined by words expressing the materiall and formall cause thereof , but of the first cause there can be no causes , therefore no words to expresse them ; for these over-reaching tearms of thing , beeing , somewhat , nature , &c. which seem to contain the word of god as well as all other things created by him , doe not expresse any materiall cause of god , neither doe they contain these words god and creature , as the generall doth his specials or kinds , but are spoken of them equivocally , so that the tearm onely , and not the definition of the tearm doth agree to them ; for in the kinds or specials of one generall there is no priority of nature , as is between the cause and effect , neither is this word cause affirmed of god , but as a tearm of the art of logick ; and if substance be that which upholdeth accidents , as aristotle teacheth , neither may god be called a substance , for that in him are no accidents , but if substance be taken generally for a beeing , it may be said that god is a substance , yet none otherwise then as he is a beeing , thing , nature , &c. and if there be no materiall cause , there can be no formall cause of god ; for although we reade in the scripture the form of god , phil. . . yet the form is not there taken for any cause of god : but either for that which god indeed is , or for that glory which of right belongeth unto him ; for in speaking of god , whom no words of man are able to expresse , the holy ghost oftentimes condescending to the weaknesse of our understanding , useth such tearms , as being known to men , doe signifie something that is like to that , which god indeed is of himself , that we may understand so much as is expedient for us to know of him . whence may the description of god be taken ? from the things whereby he doth manifest himself , called in scripture his name , psal. . , , . among which the chief and principall are his attributes or properties . what are the properties or attributes of god ? they are essentiall faculties of god according to the diverse manner of his working , joh. . . psal. . are they communicable with the creatures ? no ; yet of some of them there are some shadows and glimpses in men and angels ; ( as wisdome , holinesse , justice , mercy , &c. ) other some are so peculiar to the divine essence , that the like of them are not to be found in the creatures , ( as simplenesse , infinitenesse , eternity , &c. ) how may these properties be considered ? they may be considered either in themselves , as they are essentiall , or in their works , or effects , which are all perfect either as they be absolute , or as they be actuall ; absolute in himself , by which he is able to shew them more then ever he will ; ( as he is able to doe more then ever he will doe , mat. . . god is able of stones to raise children unto abraham ) actuall , is that which he sheweth in the creation and government of the vvorld ( as psal. . . all things that he will he doth , &c. ) again , something we may conceive of his essence affirmatively , knowing that all perfections which vve apprehend must be ascribed unto god , and that after a more excellent manner then can be apprehended ; as that he is in himself , by himself , and of himselfe , that he is one true god and holy ; but much more by deniall or by removing all imperfections whatsoever , as of composition by the titles of simple , spirituall and incorporeall ; of all circumscription of time , by the title of eternall ; of all bounds of place , by that of infinite ; of all possibility of motion , by those titles of unchangeable , incorruptible , and such like . what description can you make of god by these properties ? god is a spirit eternall ; or more fully , god is a spirituall substance , having his beeing of himself , infinitely great , and good , joh. . . & . . exod. . . & . , . ps. . . , . what learn you hence ? to acknowledge both my beeing and wel-beeing from him , and for him alone , acts . . cor. . . eph. . . what mean you when you say that god is a substance ? god is such a thing as hath a beeing in himself , of himself , and which giveth a beeing to all other things . what mean you by that addition of himself ? it hath a secret opposition to all creatures , which have a beeing , but not of themselves , whereas god alone is he in whom we live , and move , and have our beeing , acts . . which proveth that he alone hath his beeing of himself . how many things conceive you of god , when you say that he is a spirit ? sixe things . first , that he is a living substance . secondly , that he is incorruptible . thirdly , that he is incorporeall , without body , flesh , bloud , or bones , for a spirit hath no such matter , luke . . fourthly , that he is invisible , ( i. ) he cannot be seen with any mortall eye , neither can any man possibly see him . fiftly , that he is intangible , not felt . sixtly , that he is indivisible , ( i. ) he cannot be divided . how prove you that god is invisible , and not to be seen with carnall eyes ? that no man hath seen god , is plainly set down , joh. . . that no man can see god , is as plainly proved , exod. . . tim. . . and besides scripture , the same is also manifest by reason , for we cannot see our own souls which are ten thousand times a more grosse substance then god , much lesse can we see god which is a most pure and spirituall substance . obj. . we read , gen. . . that god appeared to abraham , and deut. . . that he shewed himself to the israelites . god gave them indeed some outward sights whereby they might be certain of his presence , and therefore it is said , that the lord appeared unto them , but his substance or essence they saw not ; for to know god perfectly , is proper to god onely , joh. . . obj. . we read , gen. . . that man was made according to the image of god : it would seem therefore that god is corporeall and visible as man is . the image of god consisteth not in the shape and figure of his body , but in the mind , and integrity of nature , or ( as the scripture saith ) in wisdome , righteousnesse , and holinesse , col. . . eph. . . obj. . why then doth the scripture attribute unto him hands , feet , & c ? the scripture so speaketh of him as we are able to conceive thereof , and therefore in these and such like speeches humbleth it self to our capacity , attributing members unto god to signifie the like actions in him . to what use serveth this doctrine , that god is a spirit ? it teacheth us , first , to worship him in spirit and in truth , joh. . , . secondly , to drive away all fond imaginations and grosse conceipts of god out of our hearts , and all pictures & similitudes of god out of our sights : that we frame not any image of him in our minds , as ignorant folks doe , who think him to be an old man sitting in heaven , &c. for seeing that god was never seen , wherunto shall he be resembled ? moses urgeth this point hard and often to the israelites , saying , deut. . . they heard a voice but saw no similitude ; and addeth , ver . . take ye therefore good heed unto your selves ; he saith not only take heed , but take good heed , and therefore take good heed ; for ( saith he again ) ye saw no manner of similitude on the day that the lord spake unto you in horeb out of the midst of the fire ; then he commeth in the next four verses to the thing that they must therefore take heed of , that ye corrupt not your selves and make you a graven image , the similitude of any figure , the likenesse of male or female , &c. rom. . . how may the attributes or properties of god be distinguished ? some doe concern the perfection of his essence , some his life , which in god be one and the same thing , distinguished onely for our capacity . what call you the perfection of gods essence ? his absolute constitution by which he is wholly compleat within himself , and consequently needeth nothing without himself , but alone sufficeth himself , having all things from himself , and in himself ; or thus , perfection is an essentiall property in god , whereby whatsoever is in god is perfect , gen. . . psa. . . & . . rom. . , . what ariseth from hence ? all felicity and happinesse , all endlesse blisse and glory . what is the felicity of god ? it is the property of god , whereby he hath all fulnesse of delight and contentment in himself . what learn you from the perfection of god ? that he is to seek his own glory , and not the glory of any in all that he willeth , or willeth not , doth , or leaveth undone . what gather you thereof ? they are confuted that think god is moved to will or nill things in respect of the creatures , as men that seeing a miserable man are moved to pity ; whereas god of himself , and in himself is moved to save or reject , ( we speak here of reprobation , not of condemnation ) to receive some , and to cast away others . what else ? that all which he doth is perfect , howsoever he deals with us . wherein doth the perfection of gods essence principally consist ? in simplenesse , or singlenesse , and infinitenesse . why be these two counted the principall properties of god ? because they are not onely incommunicable themselves , ( whereas those which concern the life of god have some resemblance in the creature ) but also make all other properties of god incommunicable . what is simplenesse or singlenesse in god ? it is an essentiall property in god , whereby every thing that is in god is god himself ; therefore without parts , mixture , or composition , invisible , impassible , all essence , whence he is not called onely holy , but holinesse , not onely just , but justice , &c. exod. . , what gather you from hence ? first , that god hath no qualities nor adjuncts in him as the creatures have , but such as are attributed unto him for our capacity , when it is his nature this is such , john . . . john . . john . . secondly , that gods essence or substance cannot be augmented or diminished , that his nature and will cannot be changed ; but he remaineth constant without shadow of change , and will be always such as he hath been from all eternity , numb . . . james . . psal. . . esa. . . by what light of reason may it be proved that god is thus unchangeable ? whatsoever is changed , must needs be changed either to the worse , or to the better , or in a state equall to the former : but god cannot be changed from the better to the worse , for so hee should become of perfect , imperfect ; and to exchange from the worse to the better , it is impossible also , for then he should have been imperfect before . lastly , if he should alter from an equall condition to an equall , so that he should forgoe some good which before he had , and assume some other which before he had not , both before and after this change he should be imperfect , being destitute of some part of that good which appertained to him , which to affirm is high blasphemy . obj. . but divers things are objected against that immutability of gods nature and will : as first , that in the mystery of incarnation , god was made man , which before he was not . that was done not by any conversion or change of the divinity , but by the assumption of the humanity . obj. . if god cannot change his mind , why is it said , that he repented that he made man ? the repentance attributed so often to god in the scriptures , signifieth no mutation in gods nature , but in his actions , mutably decreed from all eternity ; and the scripture in this speaketh after our manner , that we may better understand what is the nature of god against sin . declare how that is . when we are grieved with any thing , we doe then repent us that ever we did that thing for which we are grieved ; and so is god said to repent him that ever he made man , with whom he was angry , to shew that he was unfainedly and highly displeased with the evill ways of mankind . did not god then change his mind when he drowned the world ? no ; but then he did execute that which from everlasting he had decreed . obj. . it is said , exod. . . the lord changed his mind from the evill which he threatned to his people . that is still after the manner of men ; for man , because he is but man , cannot speak unto god but as a man : and therefore gods speaks again unto man like a man , because else man should not understand what god is , nor what his will is . shew me one example hereof in the scripture . when moses prayed for the israelites he used many reasons to perswade the lord , ( but especially to confirm his own hope ) at the last he said thus , turn from thy fierce wrath , and change thy mind from this evill towards thy people ; thus did moses speak to god , and if he had spoken to a mortall man he could have said no more nor no lesse , for mans speech is according to his capacity , and both are limited , and beyond himself he cannot goe : therefore when he shews what the lord did , he saith , he changed his mind , which was as much as he could conceive of god concerning that matter . thus we speak as well as we can , yet in a broken and imperfect manner to god , as little children speak to their nurses ; and almighty god speaks in a broken and imperfect language to us again , for our weaknesse and understandings sake , as the nurse doth to the child : for if the nurse should speak so perfectly to the child , as she could to one of greater capacity , the child would not understand her : so if god should speak unto us as he could , and according to his own nature , we were never able to understand him , nor conceive his meaning . obj. . the promises and threatnings of god are not always fulfilled ; therefore it seemeth that sometimes he changeth his mind . his promises are made with condition of faith and obedience , deut. . . and his threatnings with an exception of conversion and repentance , psal. . . what use may we make of this doctrine , of the simplenesse and unchangeablenesse of gods nature ? first , it ministreth comfort unto the faithfull for strength of their weak faith , whilest they consider that the mercy and clemency of god is in all perfection , and without change unto them ; for this is the foundation of our hope and comfort in this life , that he doth not now love , and now hate , but whom he loveth , to the end he loveth them , joh. . . secondly , it giveth matter of terror unto the wicked , whilest they consider his wrath and severity against them to be in most ful measure , the one and the other being god himself . it may also make us fear to offend him , because all his threatnings are unchangeable except we repent . what is infinitenesse ? it is an essentiall property of god , whereby all things in his essence are signified to be without measure & quantity , & consequently , that the substance of god , his power and his wisdome , and whatsoever is in him , is incomprehensible , psal. . kings . . john . , , . rom. . . wherein doth the infinitenesse of gods essence especially consist ? in immensity or exceeding greatnesse and eternity , or everlastingnesse . what is his immensity or exceeding greatnesse ? it is an essentiall attribute or property in god whereby he contains all things , and is contained of nothing , that either is or may be imagined ; and consequently is free from increasing or decreasing , and all comprehension of place , being present every where , both within and without the world , and filling all places wholly at all times with his presence , for he is in all places , in heaven and in earth , and the sea and hell , & all at one time ; neither can he be contained in any compasse of place , ( as is a man or angel or any other creature ) but he is in all places , and filleth all places at once , and is beyond all compasse of place that we can imagine , king. . . ps. . . & . . job . . esa. . . & . . jer. . . is god every where bodily ? no , for he hath no body . is god every where in speculation only ? no , for he worketh in every thing which he beholdeth . how then is he every where ? he is every where essentially , for his essence is not contained in any place , because he is incomprehensible . doth he not remove himselfe from place to place ? he filleth heaven and earth and all places , therefore he can neither depart from any place , nor be absent from any place . is he not half in one half of the world , & half in the other half of the world ? no , but as the whole soul is in the whole body and every part thereof , so god is whole and wholly in every part of the world . obj . if god be every where essentially , then he is in the most filthiest sink and puddle . it is no abasing of the glory of his majesty to say that he is there , no more then it is to the sun whose beams and light are there , or to a physitian to be amongst those that are sick . all the creatures of god in themselves are exceeding good , and when he is in the most filthiest sink in the world , he is not in a more filthy then our selves , whether we be sick or sound . they are his workmanship , and it is no abasement of the workmaster to be amongst his works . obj. . if god be every where , why is it said he dwelleth in the heavens ? psal. . . because his glory and majesty which is every where alike , shineth most perspicuously and visibly in heaven . obj. . it is said , numb . . . he is not amongst the wicked . he is not amongst them with his grace and favour to protect and defend them , but otherwise by his power and providence he is amongst them to bridle their raging affections , to plague their furious obstinacie , and dispose of their desperate attempts to his own glory , and good of his people . obj. . if god be every where at the same instant of time , how is he said to be sometimes near , sometimes farther off ▪ esa. . . god is said to be near unto us , when by his word or any other means he offereth us grace and favour by them ; and when he heareth and granteth our prayers , as moses saith , deut. . . what nation is there so great who have god so nigh unto them , as the lord god is in all things that we call upon him for ? obj. . if god be in hell , then all goodnesse is there , for he is all goodnesse ; and so consequently there is no want of joy in the damned . the damned in hell feel no part of his goodnesse , that is , of his mercy and loving favour ; but of his power and justice . so that god is in hell by his power and in his wrath . to what purpose and use serveth this doctrine of the immensity or infinite greatnesse of god ? the consideration thereof should put us in mind , that nothing which is vile and base should be offered unto god in the worship of him . secondly , it serveth to drive all grosse and idolatrous conceits of god out of our minds , and to detect and bewray the impiety and blasphemy of those persons , who either by making of pictures ( as they thought ) of god , or by maintaining of them , being made ; or by suffering them to stand still without defacing , ( especially if it be known ) have thereby denied god to be incomprehensible . for those pictures and resemblances of god which ignorant men have forged in their own brain doe tell us , and say , that god may be comprehended and contained within a place , yea , in a small place , or in any place , as a man or other creature , which is most high blasphemy against the majesty of almighty god. what is his eternity ? it is an essentiall property of god whereby his essence is exempted from all measure of time , and therefore is the first and the last , without either beginning or end of dayes . tim. . . esa. . . & . . psal. . . rev. . . . in what respect is god called eternall in the scriptures ? that he hath been from all eternity without beginning , is now , and shall be for all eternity without end . that all times are present with him continually , and so nothing former nor latter , nothing past , nor to come . that he is the author of everlastingnesse unto others , because he hath promised to give his children of his eternall goodnesse , and to have a continuall care of them through all eternity , and will have a kingdome in angels and men whereof shall be no end . is it necessary that we should know this ? yea , that we may here stay our selves with the certain hope of eternall life grounded upon his eternity . how may that hope be grounded upon his eternity ? very well ; for god being eternall , he can for ever preserve us , and seeing he hath promised , he will for ever preserve us , ps. . . & . . hereby likewise are we strengthned not only in the immortality of our soule , but also in the immortality of our bodies after the resurrection , considering that by his everlastingnesse he giveth continuall beeing to such of his creatures , as he is pleased to give a perpetuall continuance unto . why else is god said to be eternall ? that so he might be discerned from all other things created ; for nothing is like unto god , as the scriptures testifie : esa. . . psalm . . . how is god said to be alone everlasting , seeing angels and soules of men shall be also everlasting ? in regard of the time to come they are everlasting , but not in regard of the time past ; for though they shall continue alwayes , yet they had their beginning , which cannot be said of god ; who therefore is called alpha and omega , rev. . . their continuance is such as it is not absolute and by it selfe , but proceeding from the power of god who is able if so he pleased to give unto them an end as well as a beginning , in which respect god is said onely to have immortality , tim. . . is it necessary we hold god to be eternall , that so he may be discerned from all things created ? yea , we hold it in that respect for two causes . first , because certain hereticks have thought either all the creatures , or some of the creatures at least , to be derived from the very nature and essence of god by propagation , as children from their mothers womb . secondly , that all idolatrous cogitations of god may be excluded out of our minds . what is the life of god ? it is an essentiall property of god , whereby the divine nature is in perpetuall action , living and moving in it selfe ; hereof is that speech in the scripture so often used , the lord liveth : hereof likewise is that form of asseveration or oath used so often both by god , num. . . rom. . . and by man , sam. . . jer. . . as the lord liveth ; and hereof it is , that the lord so ordinarily in the scriptures hath the name of the living god , psal. . . jer. . . heb. . . & . . why is god called a living god ? for four causes ; first , because he only hath life in himselfe and of himselfe , and all other creatures have life from him ; psalm . . . & . . tim. . . john . . because he is the onely giver of life unto man , genes . . . acts . . because he is the god especially ( not of the dead , but ) of the living ; mat. . . for all live unto him . to distinguish him thereby from all the false gods of the heathen , which have no life in them . psal. . , . what may be known as touching the life of god ? as all life is active in it self , so the chief life ( such as is in the highest degree to be attributed unto god ) is operative in three faculties and operations ; viz. in understanding , in power , and will. what then be the attributes whereby this life of god is signified ? his all-sufficiencie , and his holy will ; the former whereof comprehendeth his omniscience or all-knowing wisdom , and his omnipotence or almighty power . what is the knowledge or wisdome of god ? it is an essentiall property of god whereby hee doth distinctly and perfectly know himselfe , and of and by himselfe all other things that are , were , or shall be , or can be ; understanding all things aright , together with the reason of them : mat. . . heb. . . job . . psal. . . john . . tim. . . how many things doe you conceive of god by his attributes ? four things . . that he knoweth all things . . that he can be deceived in nothing . . that he most wisely hath disposed and ordered all things , insomuch that he cannot justly be reproved in any of them . . that he keepeth not his wisdom to himselfe , but bestoweth it upon his creatures , so that whatsoever wisdom they have , they have it from god. after what sort doth god understand and things ? not by certain notions abstracted from the things themselves , but by his own essence ; nor successively ( remembring one thing after another ) or by discourse of reason , but by one and the same eternall and immutable act of understanding , he conceives at once all things , whether they have been or not . how great is this wisdom of god ? it is infinite even as god is infinite psal. . . esa. . . what be the branches thereof when it is referred to gods actions ? fore-knowledge and counsell , acts . . what is the fore-knowledge of god ? that by vvhich he most assuredly foreseeth all things that are to come , acts . . pet. , . though this be not properly spoken of god , but by reason of men to vvhom things are past , or to come . is this fore-knowledge of god the cause why things are done ? no , but his vvill . what is the counsell of god ? that by vvhich he doth most rightly perceive the best reason of all things that are or can be , job . , . prov. . . eph. . . for the clearer knowledge of this wisdom of god , what is there further to be considered ? for the better understanding of this attribute , vve must consider that the vvisdom of god is tvvo-fold . first , it is absolute , and vve doe so tearm it , because by it god can , and doth simply and absolutely knovv all things from all eternity : heb. . . psalm . . . secondly , it is speciall , vvhereby he doth not only knovv his elect children as he knovveth all things else , but also he doth acknovvledge them for his ovvn , and doth discern them from others , and love them before others ; tim. of which doe the scriptures properly speak , when they attribute wisdome to god ? they speak then of his absolute knovvledge , vvhereby he doth not only knovv alvvayes , and most perfectly himselfe and the vvhole order of his mind , but also understandeth and knovveth all his vvorks , and the vvorks of all his creatures , past , present , and to come ; vvith all the causes and circumstances of all . how doe the scriptures speak of this absolute knowledge ? the scriptures speak of it two wayes , either of the knowledge it self , or else of the things known , and so they shew first , what and what manner of thing it is , and secondly , what things are known of god. now tell me what knowledge is in god , and what wisdom doth best agree to his divine nature . the best way to find out that , is first to consider what wisdom and knowledge doth not agree with his nature and essence : for his knowledge and wisdom are infinitely greater than any we can affirm to be in god. how shall we find what knowledge is not agreeing with his divine nature ? this is the best way ; we must consider and set before us all the kinds of knowledge , and all the wayes and means whereby any knowledge is to be attained unto amongst men and angels , then shall we see that the wisdome and knowledge of god are farre more excellent every way , then the most excellent that can be found or thought upon amongst men and angels . declare then by what wayes and means we know a thing . by two wayes or means we doe know all that we doe know ; one way is by our senses , viz. by hearing , seeing , feeling , smelling and tasting ; another way is by our understanding . whether doth god know any thing by senses or no ? he cannot , because he is not as man , but is a spirit , and bodilesse ; and therefore hath no senses . why then doe the scriptures speak of the eyes , eares , &c. of god ? although the scriptures doe attribute eyes to god whereby he beholdeth all things , and eares whereby he heareth all things , &c. yet indeed he hath none of all these , but these be figurative speeches used for our capacity and understanding , signifying that nothing is hidden from the lord. whether then doth god know things by understanding , or no ? yea , but not as we doe . why , what manner of knowledge is that which we have by our understanding ? it is either an opinion , or a beleefe , or a skill and learning . what is an opinion ? an opinion is no certain and evident knowledge of a thing , but is still doubtfull what to affirm or deny ; and therefore such a knowledge is not in god , for he knoweth certainly . what manner of thing is beleefe or faith ? it is a certain , but not an evident knowledge ; for look what we beleeve onely , that we doe not see nor know by the light of naturall understanding , therefore it is no evident knowledge ; but it is a certain and true knowledge , because he is most true which revealed it unto us ; for faith or beleefe is a most certain knowledge grounded upon the report of another . whether doth this kind of knowing things agree with the nature of god or no ? no , for god knoweth all things in himselfe and of himselfe ; but not by the report of another . what say you to skill and learning , that is both a certain and evident knowledge of things ; doth not that agree with the nature of god ? such knowledge doth not agree with his nature . why so ? because it cometh by knowledge that went before , and it is gotten by reasoning and debating of things , by defining and dividing , and by searching out the causes of things ; but in god is neither before , nor after ; first , nor last ; and god hath no knowledge after such a sort . again , our knowledge which way soever it be considered , whether it be a habit in us , or an action in us , is imperfect ; for we know not all things , and those things which we doe know we know not all at once , but one thing after another , and yet still but in part . declare then in a word , how god doth know all things . god doth most perfectly know and understand all things at one instant ; without any conceipt of mind , altering this way or that way . all our knowledge is a thing distinguished from our mind and understanding ; is it so in god ? no , for the knowledge or wisdom of god is a most simple and perfect essence , yea , it is his very essence and substance , and god is all knowledge , all wisdom , and all understanding , infinitely more then all men and angels can conceive . doth god know and understand every thing particularly ? yea , he knoweth the natures and properties of every particular thing . how prove you that ? by the scripture , and by reason , for the scripture saith , that god saw every thing that he made that it was good ; this is not spoken generally of all , but especially of every one creature . again , reason makes it manifest by three examples in the scriptures , gen. . first , adam gave to every living thing a proper name , gen. . . according to its proper nature ; whereby it appeareth that adam had a distinct and particular knowledge of every thing : how much more then had god this especiall knowledge of every particular thing , who gave to adam whatsoever wisdom and knowledge he had ? secondly , solomons wisdom and knowledge was so great that he was able to dispute , and did thereby dispute of the nature of all trees , plants , fishes , fowl , worms , beasts , and all naturall things ; as one that was most skilfull in them : how much more then doth god know all things and their natures particularly , who gave such wisdom to solomon ? thirdly , our saviour christ saith of the father , that all our haires be numbred by him , and that a sparrow falleth not to the ground without the will of our heavenly father ; if not without his will , then not without his knowledge . whether doth god know all the motions of our wills and our thoughts ? yea , god doth certainly know the motions of the will , and the thoughts of the heart in all men , and the issue of them all , which is manifest by these places of scripture following ; gen. . . psa. . . pro. . . jer. . , . hereof it is that we cite him to be the witnesse of our hearts when we swear by him . whether hath god the knowledge of all evils or no ? god knoweth all evils and sins which lie lurking in all mens hearts , and this is manifest by these places of scripture following , gen. . . psal. . . job . . psal. . , . what if he did not know all these evils ? it is impossible but he must know them for two causes : first , if he did not , his knowledge would be imperfect . secondly , if he did not know them , he could not be a just judge , neither could he reward every one according to his works and thoughts , which to affirm were ungodly and blasphemous . obj. that which is nothing cannot be known , but sinne and evill is nothing , ( for it is nothing else but a taking away , or failing of good , and it is a meer corruption ) and therefore sin and evill cannot be known of god. we know vvhat is evill , and vve know evill things , and vve doe discern them from good things , but we know evill onely by his contrary , that is good ; as vve know nothing by something , darknesse by light , death by life , sicknesse by health , vice by vertue ; thus by the knowledge of good evill is known unto us , and therefore seeing as god ( vvho is the chiefe good ) he doth by himself know all good things , he must of necessity also know and understand all the evill that is in all good things . whether may god know those things which are not ? god knoweth the things vvhich are not , and he doth also truly know the things which shall never come to passe . what reason can you yeeld for this ? the reason is , because he knoweth all things by his essence , therefore he knoweth all things which are subject to his divine essence and power , and therefore also are possible , but shall never come to passe . but doth he know them eternally , or in time ? he knoweth them all eternally ; that is , for ever and ever , he knew , & doth know them , as the scripture doth testifie , eph. . . tim. . . can you make this manifest by any earthly comparison ? yea ; a builder by vertue of his art doth conceive in his mind the form of a house , which house he will never build ; how much more can god doe the same , for god can make more worlds , and he knoweth that he can , and yet he doth it not . again , although there were never an eagle in the city , yet we can conceive in our minds what an eagle is : much more doth god know all things vvhich are not in act , and vvhich never shall be . obj. this is something which you say , but your last similitude of the eagle doth not hold ; for therefore we keep the knowledge of an eagle in our minds , though all be gone , because the similitude of the eagle which was sometimes in the city doth stil remain in our minds and understandings : but what similitude can there be in the mind of god , of those things which are not , which never were , and which never shall be ? yes ; the very essence and similitude of god is a similitude of all those things that may be if he will , which he must needs know , for he doth most perfectly know himself . and thus if we consider his power or almighty essence , all things should be done which he can doe and doth know . then whether is his knowledge & power the cause of all things , which are , which have been , and which shall be ? the onely fore-knowledge of god alone which the grecians call theoreticascientia , that is , a knowledge beholding all things , is not the cause of things , but his fore-knowledge with his will which the grecians call practicascientia , that is , a working knowledge , that is the cause of things . whether may the knowledge or wisdome of god faile or be deceived at any time , or no ? the knowledge of god is most certain , and cannot any way be deceived , for all things are known of god as they are ; and all things are , as they are known of god , and therefore his knowledge cannot any way be deceived , heb. . . obj. but things doe often change and alter , and therefore they are not always as they are known ? although things be changed and altered , yet god doth know thereof ; and although they change and alter , yet his knowledge doth never alter , nor change , neither is it uncertain . whether may the knowledge which god hath , be encreased , diminished , or altered ? no , it cannot , it is always the same , firm and constant , and can by no means be encreased , diminished , nor altered ; for he neither forgetteth any thing , nor is ignorant of any thing , neither is any thing new unto him , for the scripture saith , all things are always manifest in his sight ; s. james saith ( . . ) with god is no change nor shadow of change , therefore his knowledge is always one and the same . solomon saith , many devices are in a mans heart , but the lords counsell shall stand , prov. . . but if his knowledge be always one and the same , why doth the scripture say that the lord will forget our sins , and blot them out of his remembrance , and remember them no more . these and such like phrases of speech are not to be understood of the simple knowledge of god , as though he should know them no more , but of his judiciall knowledge unto punishment ; for although hee doth know and remember our sinnes always most perfectly , yet he will not know them nor remember them to bring them into judgement , and so to punish us for them when we doe truly repent ; that is , they shall be no more judged or punished , or laid to our charge if we be in christ , then if he had quite and clean forgotten them , and never did remember them ; and these speeches serve to arm us against the despair and doubting of our salvation being truly in christ. where is the wisedome of god specially of us to be considered ? the wisdome of god shineth unto us most cleerly in his works of creation and preservation in the vvorld ; and not onely in his vvorks , but also in his gospel , vvhereby he calleth and gathereth his church out of the vvorld to be saved by his son our mediator jesus christ , eccl. . . psal. . . cor. . . was this saving wisdome of god known to the philosophers and naturall wise men in the world ? no , it vvas not , but only to the elect children of god. is the wisdome of god to be perfectly conceived of us ? matth. . . no ; neither is it communicated to any creature , neither can be , for it is unconceiveable , as the very essence of god himself is unconceivable and unspeakable as it is , and his vvisdome as vve have heard before , is his very essence , that is , his very godhead or god himself , and that it is unconceivable the scriptures doe testifie , psal. . . ●om . . . what use may we make of this doctrine ? first , by this doctrine of gods unspeakable knowledge and vvisdome , the true god is discerned from all false gods , and from all things made ; for that is no god vvhich hath not this divine knowledge and wisdome which the scripture ●oe attribute to god. secondly , seeing our god is such a god as knovveth all things that are done , said , or thought , and seeth into the most hidden corners and thoughts of our hearts , we must study and learn thereby to drive all hypocrisie and dissembling from us , and to open our hearts to god of our own accord , and to beseech him in his own sons name to cleanse us from our secret faults . thirdly , it must make us to vvalk always before the lord according to his vvill revealed in his word , vvith great fear and reverence , as men always in his sight and knowledge . fourthly , it serveth to confirm our faith and trust in the providence of god , for although vve know not vvhat to doe , nor hovv to doe , nor what shift to make in dangers and necessities ; yet god doth , and he hath knowledge enough for us , though vve be ignorant , and his vvisdome shall succour our foolishnesse if vve doe truly and faithfully serve him , psa. . , . fiftly , this should be our consolation against the fear of hell and despair , and should uphold in us the certainty of our salvation , because this knowledge and vvisdome of god , joyned vvith his vvill to save us , is firm and constant , and he knowing all his elect vvill not lose one of them that are in christ his son , joh. . . tim. . . joh. . , , . what is the omnipotency or almighty power of god ? it is an essentiall property in god , vvhereby he is able to effect all things , being of power sufficient to doe vvhatsoever he vvilleth or can will , gen. . . deut. . . nehem. . . job . . & . . & . . & . , . psal. . . deut. . . mat. . . luk. . . are there any things which god cannot will , or doe ? yea , three kind of things . such things as are contrary to his nature , as to destroy himself , and not to beget his son from eternity . those things whose actions argue impotency , and are a signe of weaknesse , as to lie , tit. . . to deny himself , tim. . . to allow wickednesse , hab. . . to be forgerfull , to doe the works of a increated nature , &c. for the disability of such things confirmeth , not weakneth gods omnipotency . such things as imply contradiction , for god cannot make a truth false , or that which is , when it is , not to be ; or a man to be a man and a stone at one and the same time ; or christs body to be a true body , and yet to be in all places or divers places at once , and to be without circumscription and occupying of a place , which is the essentiall property of a body ; for one of these being true , the other must be false , and god who is the truth it selfe cannot work that which is false and untrue ; so that gods omnipotency must always teach us that he is glorious , and true , and perfect , and not the contrary . in what respects then is god said to be almighty ? because he is able to perform vvhatsoever he vvill , or is not contrary to his nature , psal. . . esa. . . he can doe all things vvithout any labour , and most easily , psa. . . & . . & . . he can doe them either with means , or without means , or contrary to means , as pleaseth him . there is no povver vvhich can resist him . all power is so in god onely , that no creature is able to doe any thing but as he doth continually receive power from god to doe it , acts . . esa. . . so that there is no power but is from god. what mean you when you say , all power is in god ? it should seeme by that speech that there are more powers in god then one ? that we may rightly understand what power is in god , it were very requisite that we did first consider hovv many vvays this vvord povver is taken in the scriptures . declare then how or in what sense it is taken in the scriptures . in the scripture this vvord povver is taken tvvo vvays , or in two senses , sometimes for authority which is grounded upon law , by which authority one may doe this or that if he be able to doe it ; sometimes it is taken for might and strength , or ability to doe a thing if one hath authority to doe it : and these are distinguished by two vvords amongst the grecians and the latins . for vvhen the grecians speak of power that signifieth authority and right , mat. . . then it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they take povver for strength , then it is termed by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the latines being taken the first vvay , it is called potestas , being taken the second vvay , that is , for might or strength , it is called potentia , and in english vve call them both povver . it seemeth by your speech that they are not onely distinguished , but that they may also be separated the one from the other . it is true , for so they are ; as for example , a king may have great force and strength , and by his great povver he may be able to overthrow and destroy a vvhole country or kingdome over vvhich he hath no authority . again , some king hath power , that is , authority over his rebels , and yet hath not power , that is , strength enough to subdue them ; so some perhaps have might and strength enough to govern and rule another mans wife , another mans children , or another mans servant , over which he hath no power , that is , authority . and again , fathers have authority over their own children ; all husbands over their own wives ; and all masters over their own servants ; and yet all have not power , that is , strength and ability to rule them . i perceive by this which you have said , that in creatures these two may be separated one from the other , and many times are , but what are they in god ? in god they are not divided , but distinguished ; for he hath all power , that is , all authority over all things ; and he hath all power , that is , all strength , force , might , and ability to doe all things with all things at his good pleasure ; and this power is not given him , but he hath it in himself , and of himself , most perfectly , absolutely , and eternally . but of what power doe we speak when we say that god is almighty ? whether doe you mean his right and authority , or his strength and ability , or both ? both are in god essentially , but when the scripture speaketh of gods omnipotency it meaneth ( and so doe we ) his strength and ability , whereby he is able to doe whatsoever he will , not excluding his right . if all power or might be in god , tell me how manifold is this power which is attributed to god in the scriptures . to speak simply , the power of god is but onely one , and a most simple and single thing , which is his essence and substance , yet for divers respects it is said to be manifold ; and it may be considered tvvo wayes . as it worketh always , and can work in god himself ; for god in himself doth always understand , will , love , &c. as it worketh out of god himself in the creatures , as when he created all things , and doth now work in governing all things , and can work , if it please him , infinite things ; and of this vvorking of gods power , do the scriptures properly speak when they call god almighty . how many ways may gods power be considered , as it worketh in himselfe ? two ways : first , as it is common to all the three persons in the trinity , that is , a power whereby god the father , the son , and the holy ghost doth understand himself , love himself , and work in himself ; and these actions doe not differ from the essence of god , for that in god there is nothing which is not his substance . secondly , the other working in god himself , is that by which the father doth beget eternally a son of his own nature and substance equall to himself : and this power of begetting the son of god is proper onely to the father , and not to the son and holy ghost . how many ways do you consider the power of god working out of himselfe ? that power which hath relation or respect to things created is twofold ; the first is a power absolute , whereby he is able to doe whatsoever he will , the other is a power actuall , whereby he doth indeed whatsoever he will. where doth the scripture speak of the absolute power of god , by which he can doe more then he doth if he would ? yea , of such a power speaketh our saviour christ , i could pray to my father , and he could give me more then twelve legions of angels : but he would not ask it , and his father would not give it : see mat. . . phil. . . how doth the scripture speak of gods actuall power ? of this power the prophets and apostles make mention , when they join his power and his promises together , that is , when they say he is not onely able to perform , but doth and will perform indeed whatsoever he hath promised : and of this power paul doth speak when he saith , that god will have mercy upon whom he will ; and every where in the scriptures we read , that god hath done what he would , given to whom he would ; whereby we see that god could and can doe more then he would or will , psal. . . how great is this working , or mighty power of god ? it must needs be high and very great , for it is infinite & hath no end . declare how it is infinite . it is infinite two ways , or in two respects : first , in it self , and of it self it is infinite . secondly , as it is extended to the creatures , which may be called the object of gods power , it is also infinite . why doe you say it is infinite in it self or of the own nature ? because the power of god is nothing else but his divine essence , and the essence of god is of his own nature , by it self , and of it self infinite . shew how gods power is infinite as it is extended to the creatures . because the power of god doth extend it self to infinite things , therefore we say that it infinite . declare how that is . i mean the things which god can perform or bring to passe by his power are infinite , and therefore his power is infinite ; for god never made so many , nor so great things , but he could have made more , and greater if he would : as for example , he adorned the firmament with an innumerable company of stars , and yet he could have decked it with more ; and to speak in a word , god can always perform infinite things more then he doth , if he will , and therefore both in it self , and out of it self , it is infinite . whether can this omnipotency of god be communicated to any creature ? no , it cannot ; for to be truly and essentially omnipotent , is proper to god onely , and omnipotency is gods essence , and therefore whosoever is god is omnipotent , and whosoever is omnipotent must needs be god , whose power is a chief power and infinite ; and the power of any creature is not infinite , but finite , and so consequently no creature can be omnipotent , except vve vvould say that a creature or a thing created can be both a creature and a god , or a creator too ; which is both absurd and blasphemous . if god can doe all things , whether can hee sinne or no ; as to lye and to be unfaithfull in his promises , &c. god cannot sin , and yet for all that he is still omnipotent , for to sin is no part or point of omnipotency , but of impotencie : to sin is nothing else but to leave the right and perfect vvay , or to fall from a right and perfect action , vvhich shevveth vvant of povver to uphold himselfe that doth so ; vvhich power is not wanting in god , for he is omnipotent ; and being omnipotent , he cannot goe from strength to weaknesse , and from perfection to imperfection , &c. and therefore he cannot sinne . by what scripture can you prove this that you say ? the apostle paul is of that mind that god cannot doe all things : his words be these , ( tim. . . ) if we beleeve not , yet abideth he faithfull , he cannot deny himselfe ; he doth not say he will not deny himselfe , but he cannot deny himselfe ; and his reason is , because ( as he saith himselfe ) god is faithfull not onely in his will , but also by his nature ; and therefore sith god is faithfull , by nature he cannot but stand to his promises which he made according to the good pleasure of his will , and by nature he is omnipotent , therefore he cannot be impotent : by nature he is good and the chiefe good , therefore he cannot become evill , nor doe evill . but whether can god be moved , or be subject to passions or sufferings or no ? he cannot , for the power whereof we speak , when we say that god is omnipotent , is altogether active and not passive ; neither can any passive power be in god : and to this effect speaketh saint augustine , when he saith , discitur deus omnipotens faciendo quod vult , non patiendo quod non vult ; that is , god is called omnipotent in doing what he will , not in suffering what he will not . some say that god can sinne , but he will not , and that he can be subject to passions , but he will not , and that he can doe whatsoever can be imagined or thought , but he will not ; what say you to those ? of them i say nothing , but their opinion is both foolish and ungodly ; for god cannot doe any thing which disagreeth from his nature , and therefore he cannot sin , &c. rom. . . not because his will is against it , but because it is against his nature and naturall goodnesse ; john . . deut. . . heb. . . therefore doe the scriptures deny any iniquity to be in god , and saint augustine saith to that effect , deus injusta facere non potest , quia ipse est summa justitia ; that is , god cannot be unjust , because he is most just and righteous it selfe . obj. but yet for all this , god doth in some sort will sinnes , for he doth not permit it against his will ; and besides that , he commanded some things which were sinnes , as abraham to kill his innocent sonne , and shimei to curse david ; did he not ? so far forth as god doth command , or will , or work any thing , that thing is not sin in god , for he both willeth and worketh in great wisdome , and according to his most holy will ; and therefore no action can be sin in god , but every action of god is most holy and good , and so saith the scripture , psal. . . to what use serveth the doctrine of gods omnipotencie ? the use of this doctrine are many . it serveth , to sustaine and strengthen our faith in gods promises that we should not doubt of our salvation , because god can doe , and he will doe vvhat he hath promised , and he hath promised eternall life to the faithfull . to teach us that vvee should not despaire of the things that god doth promise , either in respect of our ovvne vveaknesse , or in respect of the apparent weaknesse of the things that god hath sanctified for our good : for whatsoever god as a father hath promised , that same as almighty , he can and vvill see performed ; jos. . . num. . . this did strengthen abrahams faith greatly ; for paul saith thus of him , he did not doubt of the promise of god through unbeleefe , but vvas strengthned in the faith , and gave the glory to god ; being fully assured that he which had promised , was also able to doe it . rom. . , . to stirre us up to pray , and to call for those things which god hath promised without any doubting ; for in our prayers we ought alwayes to have before our eyes the promises of god , and the almightinesse of god. the leaper was perswaded onely of christs power , he knevv not his vvill ; and therefore he said , lord if thou wilt thou canst make me clean , and he vvas made clean ; mat. . . how much more shall vve obtain those things vvhich vve aske , if vve be persvvaded of his povver , and doubt not of his promises ? it serveth both for a spurre to doe vvell , considering that god is able to save ; and a bridle to restraine from evill , seeing he hath povver to destroy : fear not them , saith our saviour , that can kill the body , &c. it serveth in prosperity to continue us in our duties , that vve abuse not gods blessings , because as he gave them , so he is able to take them avvay again ; as job acknovvledge , job . . to make us undergoe the crosse vvith patience and cheerfulnesse , and to hope for help in the midst of adversitie and death , because he which hath promised to heare and help us is also able to doe it , though vve see not hovv ; for he is omnipotent , and therefore able to deliver us out of all our troubles . ps. . . joh. . . dan. . , , & . . to keep us from despairing of any mans salvation , although he seem to be rejected of god , and to make us walk in faith and fear , because god is able to raise him up that is down , and to cast us down that stand ; and so paul doth reason from gods omnipotency , about the rejection and election of the jewes and gentiles ; rom. . . . it serveth to confirm all the articles of our christian faith , the summe whereof is contained in the creed . thus much concerning the all-sufficiencie of god , what is his will ? it is an essentiall property of god , whereby o● himselfe and with one act he doth most holily will all things , approving or disapproving whatsoever he knovveth , rom. . . james . . eph. . . what learn you of this ? first , that nothing cometh to passe by meer hap or chance , but as god in his eternal knowledg and just vvill hath decreed before should come to passe . secondly , that vvhatsoever cometh to passe , though we know not the causes thereof , and that it be contrary to our wills , yet we should bear it patiently , and therein submit our wills to the good will and pleasure of god. how is the will of god distinguished ? into his secret or hidden , and his revealed or manifest will ; the former is known to himselfe , by which he willeth divers things of which man neither doth know , nor is to aske a reason of ; and of this the scripture speaketh thus , if so be the will of god , pet. . . the latter is the guide of man in al his actions containing gods commandements , wherein is set down what we ought to doe or leave undone ; as also his promises which wee ought to beleeve , deut. . . is not the secret will of god contrary to his revealed will ? no , in no wise ; it differeth in some respects , but it is not another will , much lesse contrary . how differeth it ? the secret will of god considereth especially the end , the revealed will the things that are referred to the end ; and the secret will of god is the event of all things , where the revealed will is of those things only which are propounded in the word , as to beleeve in christ , and to be sanctified , &c. john . . thess. . . it may seem that the revealed will of god is sometimes contrary to it selfe , as when god forbiddeth murder and theft , yet god commandeth abraham to kill his sonne , and the israelites to take the goods of the egyptians . here is no contrariety ; because god in giving a lavv to man giveth none to himself , but that he may command otherwise : therefore the lavv hath this exception , that it is alwayes just , unlesse god command otherwise . but it seemeth that the secret will of god is often contrary to the revealed will , seeing by the former many evill things are committed , and by the other all evill is forbidden . in as much as by the providence of god evill things come to passe , it is for some good , as gods glory , or good of the church , or both ; in vvhich only respect they by the providence of god are done , or suffered to be done . how then doth god will that which is good , and that which is evill ? he vvilleth all good so far as it is good , either by his effectuall good pleasure , or by his revealed approbation ; and that which is evill , in as much as it is evill , by disallowing and forsaking it : and yet he voluntarily doth permit evill , because it is good , that there should be evill ; acts . . psal. . . is there any profit of this knowledge of gods will ? yea , great profit for us to knovv what god will have us to doe , and what he will doe with us , and for us , is a thing wherein standeth our salvation , therefore vve are vvilled by the apostle to enquire diligently after the same , rom. . . but the same apostle in the eleventh chapter , vers . . before saith , who hath known the mind of the lord , or who was his counsellour ? that is to say , none : therefore it seemeth that the will of god cannot be known ; and consequently , that it may not be sought after . indeed by that we learn not to search into the secret counsels of god , which he never revealed in his word , neither hath promised to reveale in this world ; but after the revealed will of god , which he hath vouchsafed to make known in his word , we may and ought to enquire of god ; as for the wil and counsel which he hath kept to himself , we may admire and adore it with paul and david ; but that we may not search after it , is manifestly proved by these places following : acts . . exod. . , , . job . . . whether can gods secret will be known or no ? if he doth reveale it , it may . how doth god reveale his secret will ? two wayes . first , sometimes by his spirit , as when he shewed his prophets many of his judgements that were to come . secondly , sometime by the thing it self which he willeth , or by the effects of his will ; as when a thing doth fall out which was before unknown : as for example , a man doth not know before it come , whether he shall be sick or not , or of what disease , or when , or how long , but when all these things are come to passe , then it is manifest what was gods will before concerning that matter . shew me what is our duty in respect of this secret will of god. our duty is two-fold : first , we must not curiously search after the knowledge of it , but worship and reverence it . secondly , before it be made manifest by the effects , we must generally rest quietly in the same . shew me how , by an example . thus a christian must resolve with himselfe , whatsoever the lord vvill doe with me ; whether i live or die , whether he make me rich or poor , &c. i rest content with his good will and pleasure . what must we doe when his will is revealed unto us ? then much more must we rest in it , and be thankfull for it , as iob was , who said , the lord hath given and taken , even as it pleaseth the lord , &c. job . . what call you the revealed will of god ? the revealed will of god is two-fold : the one is that which is properly revealed in the law , that is , what god requireth to be done of us ; and therefore it is called the law : and after this we must enquire . the other is in the gospell , which sheweth gods will towards us , and what hee hath decreed of us in his eternall counsell as touching our salvation . god indeed by his law hath made it known what his will is , that of us must be done and fulfilled ; but hath he revealed in his word what is his will and pleasure towards us ? yea , he hath so , and that is proved by these places of scripture following , john . . ephes. . . matth. . . john . . and after the knowledge of this will of god we must diligently enquire . but whether may this will of god be known of us or no ? yes , it may , for as it is revealed in the scripture , so it is also confirmed and sealed before our eyes in the sacraments , and the dayly benefits which we receive from the lord. and is this sufficient to perswade us to beleeve his will ? no , for except the lord doth perswade us by his holy spirit we shall neither beleeve it , nor know it , as appeareth by these places of scripture , cor. . . mat. . . but if we have the spirit of god , there is no need to goe up into heaven , or to goe beyond the sea to know it , because the word is near unto us , in our hearts ; as paul saith , rom. . , , . for touching the matter of our salvation , the will of god is so clearly laid open in the preaching of the gospell , that it needs not to be more cleare . if at any time we cannot know nor understand this will of god , as touching our salvation , in whom is the fault ? the fault is in our selves , and the reason is because we are carnall and naturall , and destitute of the spirit of christ ; for paul saith , the carnall and naturall man cannot perceive the things of god ; but if the spirit of christ doth come and open our understanding , and correct our affections , we can no longer doubt of his will ; and therefore the apostle immediately after addeth , and saith , but we have the mind of christ. whether is this will of god made known to every one of gods children particularly or no ? yes , it is , for paul having the spirit of christ saith , that this will of god was manifested unto him , when he saith , gal. . . christ loved me , and gave himselfe for me ; and to the corinthians he saith , but god hath revealed them : that is , the joyes of heaven to us by his spirit , cor. . . how doth this prove that we can have this knowledge ? very well , for if all the elect are led by the same spirit that paul had , it will also perswade them of this will of god as well as paul. but how prove you that they have the same spirit ? that the same spirit is given to all the elect , i prove it out of the prophet esay , who saith thus ; my word and my spirit shall not depart from thy mouth , nor from thy seed for ever : esa. . . which is such a blessing , as no blessing can be desired in this world greater , more excellent or more heavenly : for when we are once armed with the knowledge of this will of god , we shall passe through fire and water without any danger , esa. . . we shall overcome the world and death , and triumph over our enemies , as paul did , rom. . , . whether are there more wills in god then one , or no ? the will of god , in some respects is but one , and in some respects it is manifold . how is it but one ? for the better determining of this point , we must first consider how many significations there be of this word , will , in god. it signifieth the faculty or ability of willing in god , and so it is god himself , and the very essence of god , and so his will is but one . it signifieth the act it self of willing , and if it be so taken it is all but one , for god doth that in one and that eternall act , will whatsoever he will. it signifieth the free decree of his will , concerning either the doing or the suffering of any thing to be done ; if we take it in this sense the will of god is still but one , and that eternall and immutable . may we call the decree of gods will , the will of god ? yea , very well ; as the testament of one that is deceased is called the last will of the testator , because it is the firm and last decree of the testators will , and mind , concerning the disposing of his goods ; and the scriptures doe make the will of god and the counsell or decree of his will to be all one , as appeareth in these places following , esa. . . acts . , . joh. . . how is the will of god manifold ? there be two respects chiefly for which the will of god is said to be manifold , or more then one . first , for the divers kinds of things which god doth will ; and hereof it is , that it is called sometime the will of god concerning us , and sometime the will of god done by us ; the first is his favour and love towards us in christ jesus , in which he willeth and decreeth that we shall be saved through his son : of this christ speaketh , joh. . . the other which he will have done of us , is that which is expressed in his word , and that is to beleeve in christ , and to walk in his laws , psal. . . of which david saith thus , teach me to doe thy will , because thou art my god , and paul saith , rom. . . thou knowest his will , that is , his law . which is the other respect for which god is said to have many wils ? the will of god is said to be manifold and divers , for that those things which he doth seem to will them after divers sorts , and not after one and the same manner ; first , after one manner he doth will good things , and after another manner he doth will evill things . shew how that is . he willeth good things properly and absolutely by themselves and for themselves ; he willeth evill things for another end , rom. . . and that is for good too : and the first is called the good will of god , and acceptable to himself ; the latter is called the permissive will of god , or a voluntary permission in god , because he is not compelled or constrained against his will , to will them . again , sometime he willeth simply and absolutely , sometimes he seemeth to will conditionally , and some things he revealeth at one time , some at another , and some things he doth for which he giveth a reason , and the reasons of some things are secret to himself only and for ever . why then belike you grant that in god there be many wils ? no , i deny that ; for although in those aforesaid respects the will of god is said to be manifold for our understanding , yet for all that indeed and in truth the will of god is but one onely , and that most constant , eternall , and perpetuall : as for example , he willed some things in the old testament , he hath willed other things in the new testament , yet one and the same will in god decreed both . again , his will was that some things in the old testament should last for a time , that is , to the comming of christ ; or , as the apostle saith , to the time of reformation , heb. . . but he willeth that the things of the new testament shall last to the end of the world , and yet one will in god decreed both these from everlasting . again , although god seemeth to us to will some things absolutely and simply , & some things conditionally , yet in truth to speak properly , all things whatsoever god willeth , he willeth absolutely and simply ; and whereas he is said to will some things conditionally , that is to be referred to the manifestation of his will , for there is not in god any conditionall will , but only that which openeth his will in this or that , or on this or that condition ; for a condition in god is against the nature of his eternall kingdome and knowledge . obj. god commandeth many things to be done which are not done , so that there is a will declared in his word , and there is another in him forbidding or hindering that which he commandeth in his law , and therefore there are in god many wils . the things which god commandeth are of two sorts : some are absolutely commanded , without any condition expressed or concealed ; as that moses should cause all things about the tabernacle to be made according to the pattern given him in the mount ; other some things are commanded and set down with condition , as when christ said , marke . . . if thou wilt inherit eternall life keep the commandements , and the law saith , doe this and this , if thou wilt live ; and these are propounded conditionally to all , as well the elect as the reprobate ; god his absolute will is always one and the same . and are they propounded to both after one sort ? no , not so ; for although they be given to the elect with condition , yet the will of god to them is absolute ; for gods will simply is , that all his elect shall be saved , if not always , yet at the last ; and because of their own strength they cannot doe the commandements of god , therefore god doth give them strength by his spirit ; and because by this strength they cannot doe gods will perfectly , therefore it is fulfilled for them by christ , which is made theirs by faith , and in whom god doth accept their broken and imperfect obedience , as if it were whole and perfect . but as for the wicked and reprobates it is not so with them , for although god doth give them a law to obey , and doth promise them life if they doe obey it , yet his will to them is not so absolute , that they shall keep it , neither shall they obtain the promises either in themselves or in christ. but doth not god mock and delude the reprobate , when he willeth them in his law to doe this and that which yet is not his will to be done ? no , he doth not delude them ; for although he doth not shew what he will absolutely have done of them , which is properly his will indeed , yet by his law he doth teach what is their duty , and the duty of all men , adding moreover that whosoever shall neglect and fail in this their duty , he sinneth grievously against god , and is guilty of death . can you make this plain by some instance , or example , or any parable in the scripture ? yea , it is manifest in the parable of the kings supper , and the bidden guests ; they which were first bidden and came not , were not deluded by the king , because he signified unto them what he liked , and what was their duty , but yet he did not command that they should be compelled to come in , as the two sorts which were bidden afterwards : where we see that the kings will was not alike in bidding the first as it was in the second , for in calling the latter sort his will was absolute that they should come indeed , and so caused , that they did come ; but to the first he onely signified what he liked if they had done it . how doe you apply this to the matter in question ? i apply it thus , as it cannot be said that the first bidden guests were mocked by the king , although his will was not so absolute for their comming , as it was in calling and commanding the second sort of guests ; so it cannot be said that god doth delude and mock the reprobate in giving them a law to obey , although it be not his absolute will that they should come and obey the law ; for it is sufficient to leave them without excuse , that they know what is acceptable to god , and what is their duty to god , who hath absolute authority and power over them and over all . obj. god commandeth pharaoh to let israel goe , and yet his will was to the contrary , therefore there were two contrary wils in god , one revealed , the other concealed . it followeth not , for the will of god was one onely , and most constant , and that was that israel should not be sent away by pharaoh , and so that was fulfilled ; as for the commandement given to pharaoh , it was a doctrine to teach pharaoh what he must have done if he would avoid so many plagues , and yet shewed him his duty , and what was just and right to be done , but it was no testimony of the absolute will of god. whether doth god will evill or sin , or no ? before we can answer to this question , we must consider of three things . how many ways sin may be considered . how many things are to be considered in sin . how many ways one may be said to will a thing . go to then , shew first how many ways sin is to be considered ? sin is to be considered three ways . as it is of it self sin , and striving against the law of god. as it is a punishment of sin that went before , for god doth oftentimes punish one sin with another . as it is the cause of more sin following , rom. . . for one sin doth beget another , as one devil calleth seven devils , thess. . . now declare how many things you doe consider in sin . in every sin there be three things . the action , and that is either inward , or outward : the action which we call inward is threefold ; either of the mind , as evill thoughts ; or of the heart , as evil affections and desires ; or of the will , as an evill choice , or consent to sin : the actions which we call outward , are the actions or work of the senses fighting against the law of god. the second thing in every sin , is the deformity or corruption of the action ; that is , when the action doth decline from the rule of gods law , and this properly is sin , or the form of sin . the third thing in every sinne , is the offence or guiltinesse thereof , whereby the party offending is bound to undergoe punishment ; this guiltinesse and obligation whereby we are bound to undergoe the penalty of sin , hath its foundation in sin it self , but it ariseth from the justice of god , rom. . . who in his justice rewardeth sin with death , as justice indeed giveth to every one his due . now come you to your third point , and shew how many ways one is said to will a thing . we are said to will a thing two ways ; either properly , for it self ; or improperly , for another end . what mean you by a proper willing of a thing ? we doe will a thing properly for it self , or for it own sake , when the thing which we will or desire is of its own nature to be wished and desired ; as for the body , health , food , apparell , and such like ; or for the soul , faith , repentance , patience , &c. we doe will a thing improperly , when the thing which we will is not of it self to be wished ; but yet we will have it for some good that may come thereof : as for example , we will the cutting off some member of the body , not because of it self it is to be wished , but for the health of the body which doth follow that cutting . what difference is there between these two wils ? there is great difference ; for those things which we will properly , we love & approve them , we encline unto them , & we delight in them ; but that which is known of it self to be evill , our will is not caried unto that with love and liking , but doth decline from it ; and whereas a man willeth a member of his body to be cut off , we may rather call it a permission then a willing , and yet a vvilling permission . you have shewed how many ways sin is to be considered ; how many things are to be considered in every sin , and how we are said to will a thing : now let me hear what you say to the matter in question ; that is , whether god doth will sin or no ? before i answer directly to your question , i think it is not amisse to shew what every one must carefully take heed of in answering to this question , for in answering there is danger . let me hear what dangers must be avoided in answering ? there are two ; and every one must avoid them , and sail between them as between two dangerous rocks . the first is this , we must take heed lest we make god the author of sin by affirming that he willeth sin , as the libertines do , & as adam did , gen. . . for that were the next vvay not only to put off our sins from our selves , and lay them upon god , but also to cast off all conscience of sin , and all fear of god , then the which nothing can be more blasphemous against god and pernicious to our selves . what is the second thing to be avoided ? the other is this , we must take heed that we affirm not any evill to be in the world which god knoweth not of , or whether god vvill or no , for that vvere to deny gods omnipotency , and al-knowledge . these are two dangerous rocks and heresies indeed , but now i expect a direct answer to the question . that cannot be at once , but by going from point to point according to our former distinction of sin , and vvilling . very well then ; declare first of all , what things god doth properly will which of themselves are to be willed . god doth first and chiefly vvill himself ; that is , his own glory and majesty , as the end for vvhich all things are ; and this he is said to vvill properly ; that is , he loveth it , advanceth it , and delighteth in it : and to this purpose serve all those scriptures vvhich command us to sanctifie his name , and to adore his glory , as in esa. . . pro. . . rom. . . besides himselfe he doth properly vvill all other things vvhich he made , and vvhich he doth himself , insomuch as he doth approve them , and love them , as appeareth by these places following , god saw all that he made , and it was good , and therefore gave a commandement that one should preserve another , by multiplying and encreasing . again , it is said , whatsoever the lord will that he doth , therefore whatsoever he doth that he wils , and although he hateth evill , yet he doth properly will and love that good which commeth of evill ; that is , his own glory , and the salvation of his people . whether doth god will punishments or no ? yea , his will is the first and efficient cause of all punishment : which is proved by this reason and argument ; every good thing is of god , every punishment being a work of justice is a good thing , therefore every punishment is of god , and he doth will it . what say you to the words in ezekiel . . . i will not the death of a sinner ? that place is to be understood onely of the elect , for properly indeed , god doth not will their death , and therefore to keep them from death , meaning eternall death , he giveth them repentance . whether doth god will sin as it is a punishment of sin that went before ? yes , he doth , and it usuall with god to punish one sin with another : as for example , the hardning of pharaohs heart was a sin in pharaoh , and god brought it upon him not as a sin , but as a punishment of his former sins . you say that in every sin is an action or deed , which is either inward or outward ; whether doth god will that or no ? so far forth as it is an action only god doth will it , but not the corruption & deformity of the action , for in him we live , move , and have our beeing , acts . . but whether doth god will sin properly , as it is a transgression of the law , and a corruption in the action or no ? no , he doth not , neither can be , for it is against his nature , and to this effect serve these places of scripture following , psal. . . heb. . . joh. . . and reason doth confirm it many vvayes ; for looke vvhat god doth vvill properly , he loveth and alloweth it , but god hateth and damneth sin as the scriptures vvitnesse , and therefore he doth not vvill it properly , zach. . . again , he hath sent his son to take away the sins of the vvorld , and to destroy the vvorks of the devill , therefore he doth not vvill them . lastly , if god should properly vvill sin , then he must be the author of sin , but he is not the author of sin , for the scriptures doe never attribute sin unto god , but unto the devil & unto men , ro. . . ioh. . . but although god doth not properly will sin , yet he doth willingly permit sin ; doth he not ? yes ; but for the better understanding how god doth permit sin vve must consider hovv many vvays , or in hovv many senses one is said to permit a thing , and that is three vvays . to permit is sometime of two good things , to grant that vvhich is lesse good , although it vvere against our vvill : as for example , a man vvould bring up his son in learning , rather then in vvarfare or in any other occupation ; but because his son hath more mind to an occupation then to learning , and doth crave of his father to go to some occupation , or to be a soldier rather then a doctor , his father doth grant him his desire , but he had rather have him to be a scholar : and this is a kind of permission and suffering , but this permission ought rather to be called a will indeed , for that which is lesse good , ( yet because it is good ) he doth will it , and approve it , and it is a true object of his will , and it may be called a permission in respect of that will which had rather have had the greater good . and is thus god said to permit sin in this sense ? no , by no means ; for sin ( as it is sin ) hath no shew of good in it which may be compared with a greater good . which is your second way of permitting ? sometimes to permit is to grant one evill to goe unpunished , that many & more grievous evils thereby may be prevented ; as many times princes & magistrates are wont to doe : and so some do think that god hath granted some sin to be done without danger or threatning of punishment , lest more and more hainous mischiefs should ensue . and are not you of that mind ? no , god forbid i should ; for the apostles rule is both generall and true , we must not doe evill that good may come thereof , lest we be damned justly , therefore no man may by the law of god admit any sin to avoid another , rom. . . what is your third way of permitting ? to permit , doth sometime signifie not to hinder and stop evil when we may and so god is said to permit sin , because he could by his grace hinder and prevent sins that none should be committed ; and yet he doth willingly permit us in our nature to sin : that god doth thus permit sin , it is evident by these places of scripture , psalm . . , . acts . . that he doth permit them willingly and not constrained thereunto , these places doe shew , rom. . . esa. . . for what cause doth not god hinder sin , but permit it ? not without cause , but that he may use our sins ( which is his infinite goodnesse and wisdome ) to his own glory : for hereby his justice in punishing of sin , and his mercy in pardoning of sin is made manifest and known , to the great glory of god and praise of his name . whether doth god alter his will at any time or no ? for the better understanding of this question , we must consider two things . first , how many ways our will is changeable . secondly , the causes that move us to change our wils . very well ; declare the first , how many ways our wils are changeable ? the will of a man is changeable two ways : first , when we begin to will a thing which we did not will before . secondly , when wee leave to will that vvhich vve vvilled before . now shew what be the causes thereof ; and first why a man doth will that which he willed not before . the causes of these be two ; first our ignorance , because we do know that to be good afterward vvhich vve knew not before to be good , and then we vvill that vvhich we could not before ; for ignoti nulla cupido , for of that vvhich is unknown there is no desire . the second cause ariseth from the alteration of nature , as if that vvhich vvas hurtfull to us at one time became profitable to us at another time , then we will have that at one time , which we would not another : as for example , in summer our will is inclined to cold places , but in winter our will is altered , and doth affect and desire the warm . whether is there any such cause in god to make him change his will , or not ? no , neither of these causes can be in god ; not the first , for he doth most perfectly know all things from all eternity ; not the second , for there is nothing in god for which any thing may be found to be profitable or hurtful , he is always the same , having need of nothing , and therefore he cannot will any thing that is new to him , and consequently his will is not changeable . but what say you to the second way of changing our wils ; that is , of leaving to wil that which before we had determined , wherof cometh that ? for this there may be yeelded two reasons . . we do change our wils of our own accord , because the latter thing doth seem to us to be better then the former . . being constrained or against our minds we doe oftentimes change our wils , because our first counsell was hindred by some crosse event , that it could not have his due effect . whether are any of these two causes in god , that for those he should change his will ? no , god doth neither of his owne accord , nor yet by constraint change his will , but his decrees are , and ever have been , and always shall be fulfilled , and none shall hinder the will of god , for it doth always remain one and the same ; and this doctrine is most strong●y guarded and fenced with these places of scripture , num. . . sam. . . mal. . . esa. . . rom. . . paul saith , tim. . . it is the will of god that all men should be saved , and come to the knowledge of the truth , and yet all are not saved ; therefore gods will is mutable . if this place be under stood of gods revealed will , then the sense is this , that god doth call all men by the preaching of his word to the knowledge of his truth , and to eternall salvation , if they will beleeve in christ : but if it be understood of the secret will of god , the sense may be three-fold ; first , all men , that is , of all sorts and degrees , he will have some . secondly , so many as are saved , all are saved by the will of god. thirdly , god willeth that all shall be saved ; that is , all the elect : for in the scriptures , this word all , is put sometimes for the elect , without the reprobate ; as rom. . . cor. . . what is there comprehended under the holinesse of gods will ? holinesse is a generall attribute of god , in respect of all the speciall properties of his nature , in respect whereof hee most justly loveth , liketh , and preferreth himselfe above all : unto which most holy will must be referred both affections , ( to speak according unto man ) as love and hatred ; with their attendants , goodnesse , bounty , grace and mercy on the one side ; displeasure , anger , grief and fury on the other : and also the ordering of those affections , by justice , patience , long-suffering , equity , gentlenesse , and readinesse to forgive . what instructions doe you draw from the holinesse of god ? that as every one cometh nearer unto him in holinesse , so they are best liked and loved of him , and consequently it should breed a love in our hearts of holinesse and hatred of the contrary . that this ought to kill in us all evill thoughts and opinions which can rise of god in our hearts , seeing that in him that is holinesse it self , there can be no iniquity . wherein doth the holinesse of god especially appeare ? in his goodnesse and justice , exod. . . . & . , . nahum . , . jer. . , . what is gods goodnesse ? it is an essentiall property in god , whereby he is infinitely good in and of himselfe , and likewise beneficiall to all his creatures ; ps. . . mark. . . james . . mat. . . psal. . . how many wayes then is the goodnesse of god to be considered ? two wayes : either as he is in his own nature of himself simply good and goodnesse it selfe , ( i. so perfect , and every way so absolute , as nothing can be added unto him ) or else as he is good to others : both waies god is in himself a good god , but especially for his goodnes towards us , he is called a good god , as a prince is called a good prince . shew how that is . a prince may be a good man if he hurt no man , and liveth honestly , &c. but he is not called a good prince except he be good to his subjects , that is , if he be not milde , gentle , liberall , just , a defender of the godly , a punisher of the wicked ; so that the good may live a quiet and a peaceable life in all honesty and goodnesse : so the scriptures call god a good god , because he is not only good in himself , yea and goodnesse it self , but also because he is good to others ; that is , milde , gracious , mercifull , his nature is not cruell , savage , nor bloody towards us , but most mild , pleasant , sweet , and such as may allure all men to trust in him , to love him , to call upon him , and to worship him . psalm . . . . . is nothing good but god ? nothing of it selfe , and perfectly , matth. . . howbeit , by him , and from him , doe come good things . gen. . ult . which have not their goodnesse of themselves ; for whatsoever goodnesse is in the creatures , it is of god the creatour ; and they are so farre forth good , as they are made good by god , and are made partakers of his goodnesse . cor. . . james . . again , that goodnesse which is in the things created , whether it be naturall or supernaturall , is imperfect and finite , but the goodnesse of god is most perfect and infinite ; and therefore onely god is truly good , and goodnesse it selfe : yea , he is summum bonum , that chief good of all to be desired . is the goodnesse of god extended unto all creatures ? yea , it is so ; and as this is known by dayly experience , so it is witnessed by the scriptures following , psal. . . & . . mat. . . hath god shewed his goodnesse to all alike ? no , for the things created are of two sorts ; either invisible , or visible ; invisible as angels , unto whom the lord hath given more excellent gifts then to the other . and was his goodnesse parted equally among them ? no , for some he suffered to fall into sin , for which they were thrust down from heaven to hell , pet. . . others he hath preserved by his grace , that they should not fall away from him . is his goodnesse alike to his visible creatures ? no , for of them some are endued with reason , as mankind , some are void of reason , and therefore is man called a lord over the rest of the creatures . is the goodnesse of god alike to reasonable creatures ? no , for of them god in his mercy hath chosen some to eternall life , whom he hath purposed to call effectually in his time , that they may be justified and glorified by christ ; others he hath in his justice left to their sins without any effectuall calling , to perish for ever . what testimony of scripture have you that gods goodnesse is farre greater to the elect , then to the reprobate ? it appeareth by the words of our saviour christ , mat. . . and of the prophet asaph , ps. . . yet god is good , that is , singularly good , to israel , even to the pure in heart , but god makes his elect onely to be pure in heart , psal. . . doth the goodnesse of god towards all men turn to the good of all men ? no , for in the reprobate gods goodnesse is turned into evill , and serveth to their destruction , cor. . . and that is through their own fault , for they doe contemne and altogether abuse the goodnesse of god , and for all his goodnesse bestowed upon them continually , they never trust him , nor trust in him . rom. . . psal. . . how may we use the goodness of god to our good , and to our salvation ? if we have the goodnesse of god in a true and worthy estimation , if we use it with feare and reverence , and thereby learn to repent us of our sins , and to repose all our trust and confidence in the lord for his goodnesse , then shall all things , yea , even our sinnes work for our good ; rom. . . what use must we make of gods goodnesse ? it teacheth us that we have and doe serve a true god , for he is no true god , that is not so good as our god is . we learn hereby , that by this goodnesse of his , he useth all things well . if our god be so good , we should be ashamed to offend him , as it is intolerable to hurt an infant that is innocent and harmlesse , so it is most intolerable to requite the lords goodnesse with evill . if god be so good , and goodnesse it selfe , we must trust him , and trust in him ; for we will repose trust in good men , and shall we not much more in our good god ? it teacheth us never to lay the fault upon god for any thing , nor to complain of gods dealing , for he is alwayes perfectly good ; and all that he doth is perfectly good , whatsoever men judge of it . seeing god is good to us , we ought to be good one towards another . to what end is it , that the goodnesse of god is not to all alike ? tim. . . it serveth to the adoring and beautifying of gods church , tim. . . it serveth to the maintenance of mutuall love , and society amongst men ; for if the goodnesse of god were to all alike , then one could not help another , and to this end serves the variety of gifts , cor. . . eph. . . . it maketh to the greater manifesting of the glory of the goodnesse of god ; for if all had alike , we would contemn this goodnesse , thinking that he were bound to be good to us of necessity . from the consideration of gods speciall goodnesse towards us his elect by christ to salvation , we must arise to the study of good works , whereby gods goodnesse may be glorified , tit. . , , , , , . what be the severall branches of the goodnesse of god ? his graciousnesse , his love , and his mercy ; tit. . , , . what is the graciousnesse of god ? it is an essentiall property whereby he is of himselfe most gracious and amiable , and freely declareth his favour unto his creatures above their desert , psal. . . , . rom. . . tit. . . is he only gracious ? only in and of himselfe , for that whatsoever is gracious and amiable , it is from him . what learn you from this ? that we ought to love and reverence god above all ; for seeing gracious and amiable men doe winne love and reverence from others , in whose eyes they appear gracious and amiable , who is able more to winne this at our hands , then god who is the fountain of all graciousnesse and amiablenesse ? for the better understanding of this attribute , shew how this word grace is used in the scripture . it is used in three severall significations , sometimes it is put for comelinesse , stature , meeknesse , or mildnesse ; luk. . . sometime for free favour whereby one embraceth another , pardoning former injuries , and receiving the partie offending into favour again . gen. . . thirdly , it is taken for all kind of gifts and graces , which of his free favour are bestowed ; whether temporall or eternall : acts . . eph. . . whether is there grace in god according to the first signification of grace or no ? yea , for god is of his own nature most gracious , and grace it selfe , which grace was in christ jesus from his infancie , ( as he was man ) and did every day more and more increase , luke . . psal. . . and amongst all things that were created , there was nothing indued with such grace , as was the humane nature of christ , and that was by the fulnesse of the godhead which dwelt bodily in him , coloss. . . whether is grace properly attributed to god in the second sense or no ? yea , most properly ; for god doth justifie us : that is , he doth account us for just through his sonne jesus christ , and that of his free grace and favour , without any desert of our parts or any thing in us , rom. . . . & . . what be the causes of this grace or favour of god ? the efficient cause is his goodnesse and free will ; the finall cause cause thereof is the salvation of his chosen children , and the glory of himselfe , and of his son christ jesus . what be the effects of gods grace to us wards ? in generall , the grace of god ( whereof there is no cause in us but onely his own goodnesse and will ) is the first cause , the middle cause , and the the last cause , and the onely cause of all that belongs to our salvation . rom. . . and particularly , it is the cause of our election , of our redemption , of the sending of christ into the world , of our calling , of the preaching of the gospell ; eph. . . john . . . rom. . . it was the cause why the apostles were called to the preaching of the gospell , gal. . , . eph. . . . it is the cause of our faith , of the forgivenesse of our sinnes , of our whole justification , of our regeneration , of our renovation , of our love to god and our neighbour , of the holy ghost in us , of our good works , of our obedience , of our perseverance , of the feare of god , of eternall life , and of life it selfe . tim. . . phil. . . rom. . . cor. . . rom. . . tit. . . john. . . ezek. . . jerem. . . and in a word , the begining , the continuance , and the accomplishment of our whole salvation , doth depend wholly upon the grace and favour of god ; and what good thing soever we have , or have had , or may have , belonging either to this life or to the life to come , is to be attributed wholly to the grace and favour of god. what is the love of god ? it is an essentiall property in god whereby he loves himselfe above all , and others for himselfe , john . . rom. . . john . . tit. . . mal. . , . what learn you from hence ? that wee should love him dearely , and other things for him . that we may the better know what the love of god is , declare first what love is in our selves . it is a passion of the mind whereby we are so affected towards the party whom we love , that we are rather his then our own , forgetting our selves to doe him good whom we so love . and is love such a thing in god ? no , the true love of god is not such as our love is . what difference is there ? there is great difference two wayes ; first , in time , for love was in god before it was in us , or in any thing created ; for he loved himselfe and us also before the world was . john . . secondly , they differ in nature and quality , for that love which is in god is most perfect and pure , rom. . . without passion ; but in us it is imperfect , and matched with passions , with impure affections and grief of the mind . after what manner doth the scripture expresse the love of god ? in the scriptures god doth compare himselfe to a father and to a mother loving their children , to a hen gathering her chickens together under her wings , to a good shepherd seeking up his sheep , and to divers other things . and wherefore serve these comparisons ? they are for our profit two wayes . first , to shew us that gods love towards us is most vehement and sincere . secondly , to make us bold in coming to him , and calling upon him ; so for this love christ jesus calleth us by all the names of love , as his servants , his kinsmen , his friends , his spouse , his brethren ; and by many names moe : to shew , that he loveth us with all loves , the fathers love , the mothers love , the masters love , the husbands love , the brothers love , &c. and if all loves were put together , yet his love exceedeth them all , for all could not doe so much for us , as he alone hath done . if love doth not signifie any affection or passion in god , as it doth in us , what then doth it signifie ? in god it signifieth three things most perfect ; first , the eternall good will of god towards some body ; for the love of god , ( supposed towards the elect ) is his everlasting good will , or his purpose and determination to shew them mercy , to doe them good , and to save them ; as in rom. . . . secondly , the effects themselves of his love or good will , whether they be temporall , concerning this life , or eternall , concerning the life to come ; as in the john . . thirdly , the pleasure and delight which he taketh in that which he loveth , and so it is taken in psal. . . . what things doth god love besides himselfe ? besides himselfe god loveth all things else , whatsoever he made , but he loveth not sinne and iniquity , for he never made it , as saint john saith , john . . again he loveth his son being manifested in the flesh , and he loveth his chosen children for his sons sake , with whom he is well pleased ; mat. . last verse . obj. . the scripture saith that god doth hate all that work iniquity , how then can god both hate and love one and the same man ? in every wicked man we must consider two things : first , his nature ; secondly , his sinne . his nature is the work of god , and that he loveth , but his iniquity is not of god , and that he hateth . obj. . god doth afflict his children , therefore he doth not love them . whom he loveth he correcteth , and therefore he correcteth them because he loveth them , even as a gold-smith tryeth his gold in the fire , because he loveth it . whether doth god love all alike or no ? no , he preferreth mankind before all his other creatures , for which cause god is called philanthropos , that is , a lover of men ; and this appeareth by three effects of his love . first , he made him according to his own image , that is , in righteousnesse and true holinesse . gen. . . eph. . . secondly , he made him lord over all his creatures , psal. . , . thirdly , he gave his own son to death for his ransom . doth god love all men alike ? no , for he loveth his elect better then the reprobate ; for the elect he calleth effectually by his spirit in their hearts , when he calleth others but by the outward voyce of the gospell , &c. again , amongst the elect themselves , some are actually wicked , and not yet reconciled nor called , as was paul before his conversion ; but the rest are called and already made holy by faith in christ , as paul was after his conversion ; and of these , he loveth the latter sort with a greater measure of love then the former ; as the scripture testifieth in prov. . . what manner of love doth god beare to his elect ? it hath three adjuncts or properties ; first , it is free without desert . secondly , it is great without comparison . thirdly , it is constant without any end . how is the love of god said to be free ? it is free two wayes : first , because nothing caused god to love us , but his own goodnesse and grace , and therefore saint john saith that his love was before ours , john . . secondly , it is free , because god in loving us , did not regard any thing that belonged to his own commodity ; for as david saith , he hath no need of our goods , but onely to our owne salvation he loved us , psal. . wherein doth the greatnesse of gods love appear to his elect ? it appeareth two wayes : first , by the meanes which god useth to save us by , that is , the death of his son , and so john setteth forth his love , john . . when he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as if he should say , so vehemently , so ardently , so earnestly , so wonderfully did he love us , that for our salvation he spared not his own only begotten son , but gave him to the death of the crosse for our salvation . what else doth set forth the greatnesse of gods love towards us ? the consideration of our own selves , for he did not only give his only son to death for us , but it was for us being his enemies ; and this circumstance is used by the apostle to expresse the same , rom. . , . where find you it written that gods love is constant and perpetuall ? that is manifestly shewed in these scriptures following , hos. . . john . . rom. . . for god is unchangeable in his love which is his essence and nature , and therefore is god called love in the scriptures , john . . what use must we make of gods love ? first , it filleth our hearts with gladness , when we understand that our god is so loving , and love it self , and what is this but the beginning of eternall life , if eternall life consist in the true knowledge of god as our saviour christ saith , john . ? secondly , out of the knowledge of this love , as out of a fountain springeth the love of god and our neighbour ; for s. john saith , he that loveth not , knoweth not god , for god is love , joh. . . thirdly , when we consider that god loveth all his creatures which he made , it should teach us not to abuse any of the creatures to serve our lusts and beastly affections , for god will punish them which abuse his beloved , as he punished the rich glutton which abused the creatures of god , luk. . fourthly , we are taught to love all the creatures , even the basest of all , seeing that god loveth them , and for the love he beareth to us , he made them , and we must ( if we love them for gods sake ) use them sparingly , moderately , and equally or justly ; to this end we are commanded to let our cattell rest upon the sabbath day as well as our selves ; to this end we are forbidden to kill the damme upon her nest , and to this end we are forbidden to musle the mouth of the oxe which treadeth out the corn , deut. . . cor. . . fiftly , we are taught from hence to love mankind better then all other creatures , because god doth so ; and therefore we must not spare any thing that we have that may make for the safety of his body , and the salvation of his soul. and for this cause we are commanded to love our enemies , and to do them good , because our good god doth so . sixtly , from gods love we learn to preferre the godly brethren and those that professe sincerely the same religion that we professe , before other men , because gods love is greater to his elect then to the reprobate , and this doth the apostle teach us , gal. . . seventhly , whereas gods love is freely bestowed upon us , this teacheth us to be humble , and to attribute no part of our salvation to our selves , but only to the free love of god. eightly , from hence ariseth the certainty of our salvation ; for if gods love was so free & great when we were his enemies , much more will it be so and constant also to us being reconciled to god by jesus christ , rom. . . what is the mercy of god ? it is his mind and will always most ready to succour him that is in misery ; or an essentiall property in god , whereby he is meerly ready of himself to help his creatures in their miseries , esa. . . lam. . . exod. . . why adde you this word meerly ? to put a difference between the mercy of god and the mercy that is in men , for their mercy is not without some passion , compassion , or fellow-feeling of the miseries of others , but the mercy of god is most perfect and effectuall , ready to help at all needs of himself . but seeing mercy is grief and sorrow of mind conceived at anothers miseries , how can it be properly attributed to god in whom are no passions nor griefs ? indeed in us mercy may be such a thing , but not in god ; mercy was first in god , and from him was derived to us , and so he is called the father of mercies , cor. . . and when it came to us , it was matched with many infirmities and passions , but it is improperly attributed to god from our selves as though it were first in us . declare then briefly what things of perfection are signified by this word [ mercy ] in god ? by the name of [ mercy ] two things are signified in god properly . first , the mind and will ready to help and succour . secondly , the help it self , and succour or pity that is then shewed . where in the scripture is mercy taken the first way ? those places of scripture are so to be understood wherein god doth call himself mercifull ; and saith , that he is of much mercy ; that is , he is of such a nature as is most ready to free us from our evils . where is it taken in the other sense for the effects of mercy ? in rom. . . where it is said , god will have mercy on whom hee will have mercy ; that is , he will call whom he will call ; hee will justifie whom hee will ; hee will pardon whom he will ; and will deliver and save from all their miseries and evils whom he will ; and these be the effects of gods mercies . again , in exod. . . it is so taken . from whence springeth this mercy of god ? the essence and beeing of god is most simple without any mixture or composition ; and therefore in him there are not divers qualities and vertues as there be in us , whereof one dependeth upon another , or one differs from another , but for our capacity and understanding , the scripture speaketh of god as though it were so , that so we may the better perceive what manner of god , and how good our god is . well then , seeing the scriptures doe speak so for our understanding , let us hear whereof this mercy commeth . the cause is not in us , but only in god himself , and mercy in god doth spring out of his free love towards us . why doe you say out of the free love of god ? are there more loves in god then one ? there are two kinds of love in god : one is wherewith the father loveth the son , and the son the father , and which the holy ghost beareth towards both the father and the son ; and this love i call the naturall love of god , so that the one cannot but love the other ; but the love wherewith he loveth us is voluntary , not being constrained thereunto , and therefore is called the free love of god , and thereof it commeth to passe that mercy is also wholly free , that is , without reward or hope of recompence , and excludeth all merit . how prove you that the mercy of god ariseth out of his love ? that the love of god is the cause of his mercy , it is manifest in the scriptures , tim. . . paul saluteth timothy in this order , grace , mercy and peace from god the father , and from the lord jesus christ , to shew that that peace which the world cannot give , the mercy of god is the cause of it , and the cause of his mercy is his grace , and his grace is nothing else but his free favour and love towards us . the same order doth paul observe in titus . , . where he saith , when the goodnesse and love of god our saviour appeareth not by the works of righteousnesse , which we had done , but according to his mercy he saved us . first , he sets down the goodnesse of god as the cause of his love . secondly , his love as the cause of his mercy . and thirdly , his mercy as the cause of our salvation ; and our salvation as the effect of all : and therefore there is nothing in us which may move the lord to shew mercy upon us , but only because he is goodnesse it self by nature ; and to this doth the psalmist bear witnesse , psal. . . saying , that the lord is good , his mercy is everlasting , and his truth is from generation to generation . towards whom is the mercy of god extended or shewed ? for the opening of this point we are to consider that the mercy of god is twofold : first , generall ; secondly , speciall . god as a god doth shew mercy generally upon all his creatures being in misery , and chiefly to men , whether they be just or unjust , psal. . & . and so doth succour them , either immediately by himself , or else mediately by creatures : as by angels or men , by the heavens , by the elements , and by other living creatures , and this generall mercy of god is not extended to the eternall salvation of all , but is only temporary and for a while . of this read luk. . . what say you to the speciall mercy of god ? that i call the speciall mercy of god , which god as a most free god hath shewed to whom he would , and denyed to whom he would : and this pertaineth only to the elect , and those which fear him , psal. . . for he sheweth mercy upon them to their eternall salvation , and that most constantly , while he doth effectually call them unto himself , while he doth freely and truly pardon their sins , and justifie them in the bloud of the lamb jesus christ ; while he doth sanctifie them with his grace , and doth glorifie them in eternall life : and of this speciall mercy we may read in eph. . , , . how great is the mercy of god ? it is so great that it cannot be expressed nor conceived of us : and that is proved by these scriptures following , ps. . . james . . cor. . . psal. . how long doth the mercy of god continue towards us ? although the mercy of god be great and infinite in christ , yet for that mercy which pardoneth our sins and calleth us to faith and repentance by the gospel , there is no place after death , but onely while we live in this world , which is warranted by these places ensuing , gal. . . let us doe good whilest we have time ; to shew , that a time will come when we shall not be able to doe good . apoc. . . be faithfull unto the death , and i will give thee a crown of life , to shew , that the time which is given unto death is a time of repentance , and of exercising of faith and of works , but after death there is no time but to receive either an immortall crown if we have been faithfull , or everlasting shame if we have been unfaithfull : besides these , see apoc. . . mark. . . esa. ult . . luk. . , , . mat. . , . john . . what uses may we make of gods mercies ? first , it serveth to humble us ; for the greater mercy is in god , the greater misery is in us . secondly , we must attribute our whole salvation unto his mercy . thirdly , we must flee to god in all our troubles with most sure confidence . fourthly , we must not abuse it to the liberty of the flesh to sin , although we might find mercy with god after death , for the mercy of god specially appertains to those that fear him , psal. . . fiftly , the meditation of gods mercies towards us should make us to love god , psa. . . luk. . . fear god , psa. . . praise god , ps. . , . & . , , . sixtly , it must make us mercifull one to another , luk. . . matth. . , . what is the justice of god ? it is an essentiall property in god , whereby he is infinitely just in himself , of himself , for , from , by himself alone , and none other , psalm . . . what is the rule of this justice ? his own free will , and nothing else , for whatsoever he willeth is just , and because he willeth it , therefore it is just , not because it is just , therefore he willeth it , eph. . . psal. . . mat. . . which also may be applied to the other properties of god. explain this more particularly ? i say , that god doth not always a thing because it is just , but therefore any thing is just , that is just , because god will have it so ; and yet his will is joyned with his wisdome : as for example , abraham did judge it a most just , and righteous thing to kill his innocent son , not by the law , for that did forbid him , but only because he did understand it was the speciall will of god , and he knew that the will of god was not only just , but also the rule of all righteousnesse . that wee may the better understand this attribute , declare unto mee how many manner of wayes one may be just or righteous . three manner of ways ; either by nature , or by grace , or by perfect obedience . how many ways may one be just by nature ? two ways : first , by himself , and of himself , in his own essence and beeing ; thus we say , that in respect of this essentiall righteousnesse , there is none just but god onely , as christ saith , none is good but god only . secondly , derivatively by the benefit of another , to be either made righteous , or born just ; and in respect of this naturall gift of righteousnesse we say , that in the beginning adam was made just , because he was created just , and in his whole nature was righteous and good , but this righteousnesse was derived from god. whom doe you call just by grace ? all the elect which are redeemed by the death of christ , and that in two respects . first , because the righteousnesse of christ is imputed unto them , & so by grace and favour in christ their head they are just before god. secondly , because of grace and favour they are regenerated by the holy ghost , by the vertue of whose inherent righteousnesse and holinesse they are made holy and just , and whatsoever they doe by it is accepted for just for christs sake . whom doe you call just and righteous by yeelding perfect and willing obedience to god and his law ? no man in this world after the fall of adam ( christ only excepted ) ever was , or can be just after that manner . what say you of christ ? how was he just ? our lord and saviour jesus christ is most perfectly just and righteous every manner of way . first , as he is god he is in his own essence , of himself , and by himself most just , even as the father is eternall righteousnesse it self . secondly , as he was man he was just by nature , because he was conceived without sinne , and so was borne just and righteous . thirdly , by vertue of his union with his divine nature , which is eternall righteousnesse it self , he is most just . fourthly , by receiving the gifts of the holy ghost without measure he is most just , psal. . . fiftly , he did most perfectly obey the law of god , and kept it most absolutely , therefore that way also he is most just and righteous . what conclude you upon all this ? that forasmuch as god onely is in his own essence and nature by himself , and of himself , eternall justice and righteousnesse , therefore this attribute of justice or righteousnesse doth most properly agree to god. in how many things is god just ? in three things : first , in his will. secondly , in his word . thirdly , in his works . what mean you when you say that god is just in his will ? that whatsoever he willeth is just , his will ( as hath been declared ) being the rule of justice . what mean you when you say that god is just in his word ? that whatsoever he speaketh is just . what are the parts of gods word ? four : first , the history , which is all true . secondly , the precepts and the laws , which are perfect . thirdly , promises and threatnings , which are accomplished . fourthly , hymnes and songs , which are pure , and holy , and undefiled . in what respect is god just in his word ? first , he speaketh as he thinketh . secondly , he doth both as he speaketh and thinketh . thirdly , there is no part of his word contrary to another . fourthly , he loveth those that speak the truth , and hateth those that are liers . what are the works of god ? . his eternall decree whereby he hath most justly decreed all things , and the circumstances of all things from all eternity . . the just execution thereof in time . what justice doth god shew herein ? both his disposing and his rewarding justice . what is gods disposing justice ? that by which he as a most free lord ordereth all things in his actions rightly , psal. . . in what actions doth that appear ? first , he hath most justly and perfectly created all things of nothing . secondly , he hath most wisely , justly , and righteously disposed all things being created . what is gods rewarding justice ? that whereby he rendreth to his creatures according to their works . wherein doth that appear ? first , he doth behold , and approve , and reward all good in whomsoever . secondly , he doth behold , detest , and punish all evill in whomsoever ; to which justice both his anger and his hatred are to be referred . what must we understand by anger in god ? not any passion , perturbation , or trouble of the mind as it is in us , but this word anger when it is attributed to god in the scriptures signifieth three things . first , a most certain and just decree in god to punish and avenge such injuries as are offered to himself , and to his church ; and so it is understood , joh. . . rom. . . secondly , the threatning these punishments and revenges , as in psal. . . hos. . . jonah . . thirdly , the punishments themselves , which god doth execute upon ungodly men , and these are the effects of his anger , or of his decree to punish them ; so it is taken in rom. . . mat. . . eph. . . what use may we make of this attribute ? first , it teacheth us that anger of it self is not simply evill , but then it is good , when it is such as the scripture attributeth to god , and commendeth to men ; when it saith , be angry and sin not , eph. . . secondly , gods anger seemeth to raise us up from security . thirdly , we must not be slothfull when we see the signs of gods wrath comming , but use ordinary means to prevent it . what is that hatred that is attributed to god ? not any passion , or grief of the mind as it is in us , but in the scriptures these three things are signified thereby . first , his deniall of good will and mercy to eternall salvation , as rom. . . i have hated esau ; that is , rejected him , and have not vouchsafed him that favour and grace which i have shewed upon jacob ; and we also are said to hate those things which we neglect , and upon which we will bestow no benefit nor credit , but doe put them behind other things , and therefore it is said , if any man come unto me , and hate not his father and mother , and wife and children , &c. he cannot be my disciple ; that is , he that doth not put all these things behind me , and neglect them for me , so that the love which he beareth to them , must seem to be hatred in comparison of the love which he must bear to me ; and in this sense it is properly attributed to god. secondly , the decree of gods just will to punish sin , and the just punishment it selfe which he hath decreed , as in psal. . . & job . . thou turnest thy selfe meerly against me , and art an enemy unto me with the strength of thine hand ; that is , thou dost so sore chasten me , as if thou didst hate me ; and in this sense also it is properly attributed to god , for it is a part of his justice to take punishment of sinners . thirdly , gods displeasure , for those things which we hate doe displease us , and in this sense it is also properly attributed to god , for it is the part of a most just judge , to disallow and detest evill , as well as to allow and like that which is good . by what reason may this be confirmed ? it is the property of him that loveth , to hate and detest that which is contrary to himselfe , and that which he loveth . for love cannot be without his contrary of hatred ; and as therefore the love of good things doth properly agree to god ; so doth also the hatred of evill things , as they are evill things . secondly , it is manifest by david , that it is no lesse vertue to hate the evill , then it is to love the good ; and this hatred of sinne as it is a vertue , and perfect hatred cannot be in us but by the grace of god ; for every good gift is from above , &c. and there can be no good thing in us , but it is first in god after a more perfect manner then it is in us . what are we to learn thereby ? first , that it is a great vertue , and acceptable to god to hate wickednesse , and wicked men themselves , not as they are men , but as they are wicked ; and as david did , psal. . , . and we are no lesse bound to hate the enemies of god , as they are his enemies , then to love god , and those that love him . and if we doe so , then we must also flee their company , and have no friendship or fellowship with them . secondly , that we must distinguish betwixt mens persons and their sins , and not to hate the persons of men , because they are the good creatures of god , but their sinnes we must hate every day more and more , thess. . . , . having spoken of the essence and the essentiall proprieties of god , tell me now how many gods are there ? there is onely one god , and no more . how may this unity of the godhead be proved ? by expresse testimonies of gods word ; by reasons grounded thereon ; and by nature it selfe guiding all things to one principle . what expresse testimonies of gods word have you for this ? deut. . . heare israel , the lord our god is one lord : so in the sam. . . psal. . . esa. . . & . . mark. . . . cor. . . . what reasons have you to prove that there is but one god ? first , we are charged to give unto god all our heart , and all our strength , and all our soule . deut. . , . mark. . , . if one must have all , there is none left for any other . secondly , god is the chiefest good , psal. . . the first cause , and the high governour of all things , acts . . psal. . . but there can be but one such . thirdly , the light of reason sheweth that there can be no more but one that is infinite , independent and almighty : if god be infinite and omnipotent that doth all things , there can be but one , for all the rest must be idle . how doth nature guide all things to one principle ? the whole course of the world tendeth to one end , and to one unity , which is god. how can that be , when there be so many sundry things of divers kinds and conditions , and one contrary to another ? that is true indeed , but yet they all together serve one god. is that possible , can you give an instance thereof , in some familiar resemblance ? yea , very well ; in a field there are divers battells , divers standards , sundry liveries , and yet all turn head with one sway at once , by which we know that there is one generall of the field which commands them all . what makes this to confirm your assertion that there is but one god over so many divers and contrary things in the world ? yes , for even so in the world we see divers things not one like another ; for some are noble , some are base , some hot , some cold , some well , some lame , yet all serve to the glory of god their maker , and the benefit of man , and the accomplishment of the whole world . and what gather you from all this ? that there is but one god which commandeth them all , like the generall of a field . if one god be the authour of all , why are there so many poysons and noysome beasts ? they were not created noysome and hurtfull at the first , but the sinne of adam brought the curse upon the creatures , genes . . . . secondly , although god hath cursed the creatures for mans sinne , yet in his mercy hee doth so dispose and order them that they are profitable for us , for poysons wee use them for physick , and the skins of wild beasts serve against the cold , &c. thirdly , the most hurtfull things that are might benefit us if we knew how to use them ; and whereas they annoy us , it is not of their own nature so much as of our ignorance . and what doe you conclude by all this ? that they have not two beginnings , one good and another bad , as some would imagine , but one authour thereof , which is god himselfe , alwayes most good and gracious . if there be but one onely god , how is it in the scripture that many are called gods , cor. . . as moses is called pharaohs god , exod. . . and magistrates are called gods , psal. . . as idols , and the belly , phil. . . yea , and the devill himselfe is called god of this world , cor. . ? the name elohim or god , is sometimes improperly given to other things , either as they participate of god his communicable attributes , as in the two first instances ; or as they are abusively set up by man in the place of god ( as in the other ; ) but properly it signifieth him , who is by nature god , and hath his beeing not from any thing but himself , and all other things are from him , and in this sense unto us there is but one god and lord , cor. . . unto whom therefore , the name jehovah is in scripture incommunicably appropriated . why then are magistrates called gods ? for foure causes : first , to teach us that such must be chosen to beare rule , which excell others in godlinesse , like gods among men . to encourage them in their offices , and to teach them that they should not feare the faces of men ; like gods , which feare nothing . to shew how god doth honour them , and how they must honour god again , for when they remember how god hath invested them with his own name , it should make them ashamed to serve the devill or the world , or their own affections ; and move them to execute judgment justly , as if god himselfe were there . to teach us to obey them as we would obey god himselfe , for he which contemneth them , contemneth god himselfe ; rom. . . and we must not dishonour those , whom god doth honour . why are idols called gods ? not because they are so indeed , but because idolaters have such an opinion of them . why is the belly called a god ? because some make more thereof then of god and his worship , for all that they can doe and get is little enough for their bellies , and when they should serve god , they serve their bellies and beastly appetites . and why is the devill called the god of this world . because of the great power and soveraignty which is given him over the wicked , whom god hath not chosen out of this world . there being but one simple and individed godhead , to whom doth this divine nature belong ? is it to be attributed to one , or to many persons ? we must acknowledge and adore three distinct persons subsisting in the unity of the godhead . but doe you not beleeve the godhead is to be divided , whilst you beleeve that in one god are three persons ? no , not divided into divers essences , but distinguished unto divers persons , for god cannot be divided into severall natures , nor into severall parts ; and therefore must the persons which subsist in that one essence be onely distinct and not separate one from another , as in the example of the sun , the beames and the heat . what be those resemblances that are commonly brought to shadow out unto us the mystery of the trinity ? first , the sun begetteth his own beams , and from thence proceeds light and heat , and yet is none of them before another , otherwise then in consideration of order and relation , that is to say , that the beams are begotten of the body of the sun , and the light and heat proceed from both . secondly , from one flame of fire proceed both light and heat , and yet but one fire . thirdly , in waters there is the well-head and the spring boyling out of it , and the stream flowing from them both , and all these are but one water ; and so there are there persons in one godhead , yet but one god. fourthly , in man the understanding cometh from the soul , and the will from both . may it be collected by naturall reason , that there is a trinity of persons in the vnity of the god-head ? no , for it is the highest mystery of divinity , and the knowledge thereof is most proper to christians , for the turkes and jewes doe confesse one god-head , but no distinction of persons in the same . how come we then by the knowledge of this mystery ? god hath revealed it in the holy scriptures unto the faithfull . what have we to learn of this ? that those are deceived who think this mystery is not sufficiently delivered in the scripture , but dependeth upon the tradition of the church . that sith this is a wonderfull mystery which the angels doe adore , we should not dare to speak any thing in it farther then we have warrant out of the word of god , yea , we must tye our selves almost to the very words of the scripture , lest in searching we exceed and goe too farre , and so be overwhelmed with the glory . how doth it appear in the holy scripture , that the three persons are of that divine nature ? by the divine names that it giveth to them ; as jehovah , &c. by ascribing divine attributes unto them ; as eternity , almightinesse , &c. by attributing divine works unto them , as creation , sustentation , and governing of all things . by appointing divine worship to be given unto them . what speciall proofes of the trinity have you out of the old testament ? first , the father is said by his word to have made the world , the holy ghost working and maintaining them , as it were , sitting upon them , as the hen doth on the egges she hatcheth , gen. . , . gen. . . the trinity speaketh in the plurall number , let us make man in our image after our likenesse . gen. . . jehovah is said to rain upon sodom from jehovah out of heaven , that is , the sonne from the father , or the holy ghost from both . sam. . . the spirit of jehovah , ( or the lord ) spake by me , and his word by my tongue ; there is jehovah the father with his word ( or sonne ) and spirit . prov. . . what is his name , and what is his sonnes name , if thou canst tell ? isa. . . the angels in respect of the three persons doe cry three times , holy , holy , holy. isa. . . behold my servant whom i uphold , mine elect in whom my soule delighteth , i have put my spirit up on him . hag. . . the father with the word and his spirit make a covenant . what are the proofes out of the new testament ? as all other doctrines , so this is there more cleare , as matth. . . . at the baptisme of christ the father from heaven witnesseth of the sonne , the holy ghost appearing in the likenesse of a dove ; john baptist saw the sonne in his assumed nature going out of the water , ( there is one person ) he saw the holy ghost descending like a dove upon him , there is another person , and he heard a voyce from heaven saying , this is my beloved son , there is a third person . matth. . . at the transfiguration , the father in like manner speaketh of his son. matth. . . we are baptized into the name of the father , the son and the holy ghost . john . . . & . . & . , , . the father and son promise to send the holy ghost . luke . . the holy ghost shall come upon thee ; and the power of the highest shall over-shadow thee , therefore that holy thing which shall be born of thee , shall be called the son of god. acts . . therefore being by the right hand of god exalted , and having received of the father the promise of the holy ghost , he hath shed forth this which you now see and heare . cor. , . the grace of our lord jesus christ , and the love of god , and the communion of the holy ghost be with you all . gal. . . god hath sent forth the spirit of his son into your hearts . tit. . , , . god saved us by the washing of the new birth , and renewing of the holy ghost , which he shed on us abundantly through jesus christ our saviour . what clear proof have you that these three are but one god , and so that there is a trinity in vnity ? joh. . . it is expresly said , there are three that bear record in heaven , the father , the word , and the holy ghost ; and these three are one . what learn you of that the apostle saith they are three ? wee learne that the word trinity although it bee not expresly set down in the word , yet it hath certaine ground from thence . what learn you of that that they are said to be three witnesses ? the singular fruit that is in the trinity of persons in one unity of the godhead , whereby great assurance is brought unto us of all things that god speaketh in promise or threat , seeing it is all confirmed by three witnesses , against whom no exception lyeth . what are they said here to witnesse ? that god hath given eternall life unto us , and that this life is in that his sonne , john . . how are these being three , said to be but one ? they are one in substance , beeing , or essence , but three persons distinct in subsistence , acts . . cor. . , . deut. . . mark. . . cor. . , , . joh. . . & . . & . . if three persons among men be propounded whereof every one is a man , can it be said that these three are but one man ? no , but we must not measure gods matters by the measure of reason , much lesse this which of all others is a mystery of mysteries . for the better understanding of this mystery , declare unto me what a person is in generall , and then what a person in the trinity is . in generall , a person is one particular thing indivisible , incommunicable , living , reasonable ; subsisting in it selfe , not having part of another . shew me the reason of the particular branches of this definition . i say that a person is first one particular thing , because no generall notion is a person . indivisible , because a person may not be divided into many parts . incommunicable , because though one may communicate his nature with one , he cannot communicate his person-ship with another . living and reasonable , because no dead or unreasonable thing can be a person . subsisting in it self , to exclude the humanity of christ from being a person . not having part of another , to exclude the soule of man separated from the body , from being a person . what is a person in the trinity ? it is whole god not simply or absolutely considered , but by way of some personall proprieties , it is a manner of being in the god-head , or a distinct substance , not a quality , as some have wickedly imagined , for no quality can cleave to the god-head , having the whole god-head in it , joh. . . & . . . & . . & . . col. . . . in what respect are they called persons ? because they have proper things to distinguish them . how is this distinction made ? it is not in nature , but in relation and order . declare then the order of the persons of the blessed trinity . the first in order is the father , then those that come from the father , the sonne who is the second , and the holy ghost who is the third person in trinity . how are these three distinguished by order and relation ? the father is of himself alone and of no other , the son is of the father alone begotten , the holy ghost is of the father and the son proceeding ; and the father is called a father in respect of the son , the son in respect of the father , the holy ghost in respect that he proceedeth from the father and the son ; but the one is not the other , as the fountain is not the stream , nor the stream the fountain , but are so called one in respect of another , and yet all but one water . what then is the father ? the first person of the trinity , who hath his beeing and foundation of personall subsistence from none other , and hath by communication of his essence eternally begotten his only son of himself , joh. . . & . . & . . psal. . . heb. . . how is it proved that the father is god ? by expresse testimonies of the scriptures , and by reason drawn from the same . what are those expresse testimonies ? john . . this is life everlasting to know thee to be the only god. rom. . . grace and peace from god the father . eph. . . blessed be god the father of our lord jesus christ , &c. what are the reasons drawn from the word of god ? that we are bidden to pray to him , mat. . . . that he revealeth the mysteries , mat. . . . suffereth his son to shine , &c. mat. . . how is it shewed that he begat his son of himself ? in that he is called the brightnesse of his glory , and the engraven form of his person , heb. . . and in that his generation being from eternity , there was no creature who might beget him . in what respects is he called the father ? t. in respect of his naturall son jesus christ , begotten of his own nature and substance , mat. . . joh. . . joh. . . whence he is called the father of our lord jesus christ , eph. . . ly in respect of his adopted sonnes whom he hath chosen to be heirs of heaven through the mediation of his naturall son jesus christ , ephes. . . john . . rom. . , . mat. . . for as he is by nature the father of christ , so is he by grace to us that beleeve our father also . what learn you from hence ? to honour and obey him as a father , and to be followers of god as dear children , mal. . . pet. . . eph. . . what other names are given in the scripture to the first person ? the father spake most commonly in the old testament , for in these last times he hath spoken by his son , and he is called by these names . jehovah ; that is , i am that i am , without beginning or ending . esa. . . elohim ; that is , mighty and strong . adonah ; that is , judge , or in whose judgement we rest . lord of hosts , because he hath angels and men , and all creatures at command to fight for him , kings . . the god of jacob or of israel , because he made a promise to abraham , that he would be his god , and the god of his seed , and the israelites were the seed of abraham , act. . . hitherto of the father ; doe the other persons that are of the father receive their essence or godhead from him ? they doe , for howsoever in this they agree with the father , that the essence which is in them is of it selfe uncreated and unbegotten , yet herein lieth the distinction that the father hath his essence in himself , or originally , and from none other ; the son and the holy ghost have the self-same uncreated and unbegotten essence in themselves as well as the father , ( otherwise they should have had no true godhead ) but not from themselves . essentia filii est à seipso , & hac ratione dici potest autotheos , persona tamen filii non est à seipso , ideoque non potest hac ratione dici autotheos : persona enim ejus genita est à patre accipiendo ab eo essentiam ingenitam ; that is , the essence of the son is of himself , and for this cause he may be said to be god of himself ; notwithstanding the person of the son is not of himself , and therefore for this cause he cannot be said to be god of himself ; for his person is begotten of the father by receiving from him an unbegotten essence . if these persons that come from the father have a beginning , how can they be eternall ? they have no beginning of time or continuance , but of order , of subsistence and off-spring , and that from all eternity . are you able to set down the manner of this eternall off-spring ? we find it not revealed touching the manner ; and therefore our ignorance herein is better then all their curiosity , that have enterprized arrogantly the search hereof ; for if our own generation and frame in our mothers womb be above our capacity , ps. . , . it is no marvell if the mystery of the eternall generation of the son of god cannot be comprehended . and if the winde which is but a creature be so hard to know , that a man knoweth not from whence it commeth , and whither it goeth , john . . it is no marvell if the proceeding of the holy ghost be unsearchable . thus much in generall touching the persons which come from the father : now in speciall what is the son ? the second person of the trinity , having the foundation of personall subsistence from the father alone , of whom by communication of his essence he is begotten from all eternity , joh. . . psalm . . . prov. . , &c. prov. . . what names are given unto him in this respect ? first , the only begotten son of god , joh. . . & . . because he is only begotten of the nature and substance of the father . secondly , first-begotten , heb. . . rom. . . not as though the father begat any after , but because he begat none before . thirdly , the image and brightnesse of his fathers glory , heb. . . because the glory of the father is expressed in the son. but why is he called the word ? joh. . . & john . . he is called the word , or speech , for so doth logos more properly signifie . first , because as speech is the birth of the mind , so is the son of his father . secondly , as a man revealeth the meaning of the heart by the words of his mouth , so god revealeth his word by his son , joh. . . heb. . . thirdly , he is so often spoken of , and promised in the scriptures , and is in a manner the whole subject of the scriptures , joh. . . how prove you that the son is god ? he is in the scriptures expresly called god , and jehovah , and likewise the essentiall properties , the works & actions of god are given to him , esa. . . & . . zach. . , . prov. . . joh. . . & . . rom. . . phil. . . heb. . . . john . . how doe you prove it by his works ? his works were such as none could doe but god ; for , he made the world , which none could doe but god , heb. . . he forgave sins , which none can doe but god , mat. . . he giveth the holy ghost , which none can do but god , joh. . . he maintaineth his church , which he could not doe if he were not god , eph. . , . can you prove the son to be god by comparing the old testament ▪ and the new together ? yes ; for what the old testament speaks of jehovah , which is god , that the new testament applieth to christ ; as , first , david saith , jehovah went up on high , and led captivity captive , psal. . . paul applieth it to christ , eph. . . secondly , the psalmist saith , jehovah was tempted , psalm . . . which paul applieth to christ , cor. . . thirdly , esay saith , jehovah is the first and the last , psal. . . this is also applied to christ , apoc. . . fourthly , esay saith , jehovah will not give his glory to any other then to himself , esa. . . but it is given to christ , heb. . . therefore christ is jehovah . for the understanding of the generation of the son , shew me the divers manners of begetting . there is two manners of begetting : the one is carnall and outward ; and this is subject to corruption , alteration and time ; the other is spirituall , and inward , as was the begetting of the son of god , in whose generation there is neither corruption , alteration , nor time . declare then after what manner this spirituall generation of the son of god was , and yet in sobriety , according to the scriptures . for the better finding out of this mystery , we must consider in god two things : first , that in god there is an understanding , psal. . . secondly , we must consider how this understanding is occupied in god. declare after what manner it is in god. this understanding is his very beeing , and is everlastingly , and most perfectly occupied in god. whereupon doth gods understanding work ? upon nothing but it self , and that i prove by reason , for god being infinite and all in all , it cannot meet with any thing but himself . what work doth this understanding in god effect ? it doth understand and conceive it self : for as in a glasse a man doth conceive and beget a perfect image of his own face , so god in beholding and minding of himself , doth in himself beget a most perfect and most lively image of himself , which is that in the trinity which we call the son of god. where doe you finde that the sonne is called the perfect image of god ? heb. . . he is called the brightnesse of his glory , and the engraven form of his person , which is all one . what mean you by engraven image ? that as wax upon a seal hath the engraven forme of the seal , so the sonne of god which his father hath begotten of his own understanding , is the very form of his fathers understanding , so that when the one is seen , the other is seen also . why then he is vnderstanding it self , for so is his father ? yea , he is so , and he saith so of himself ; i have counsell and wisdome , i am understanding , prov. . . but where finde you that he was begotten ? he saith so himself , in the name of wisdome , in these words , when there was no depths then was i begotten , before the mountains and hils were setled was i begotten , prov. . , . yea , he was made the son of god when he was born of the virgin mary ; was he not ? he was indeed then the son of god , but he was not then made the son of god. when then was he made the son of god ? he was never made in time , for he was begotten of the substance of his father from all eternity without beginning or ending . how prove you that the son of god was not made , but begotten eternally of the substance of his father ? i prove it , first , by scripture , for he saith no lesse himself ; i was set up from everlasting , from the beginning and before the earth , prov. . . and therefore he prayed that he might be glorified of his father with the glory which he had with his father before the world . secondly , i prove it by reason , for gods understanding is everlasting , therefore the second person which it begetteth , is so too ; for the father in his understanding did not conceive any thing lesse then himself , nor greater then himself , but equall to himself . although the sonne of god be from everlasting , yet he is not all one with the father , is he ? yes that he is , and yet not joyned with his father in heaven as two judges that sit together on a bench , or as the seal and the wax , as some doe grosly imagine , but they are both one without parting ( john . . ) or mingling , whereupon i conclude , that whatsoever the father is , the son is the same , and so consequently that they be co-eternall , co-equall , and co-essentiall . men by reason doe conceive , and beget reason , what difference is there between the conceiving of understanding in men , and the conceiving of understanding in god ? there is great difference ; for , first , this conceiving in men proceedeth of sense or outward imagination , which is an outward thing for reason to work upon , as wood is to fire , but god the father of himself , begetteth and conceiveth himself , and still in himself , as john saith , the only begotten son which is in the bosome of the father , joh. . . secondly , in men , the thing which is understood , and the understanding it self is not all one , but in god it is all one . what reason have you for this ? the reason is , because only god is altogether life , and his life is altogether understanding , and his understanding is the highest degree of life , and therefore he hath his conceiving and begetting most inward of all . what mean you when you say most inward of all ? i mean that the father conceiveth of himself , and in himself , and his conceiving is a begetting , and his begetting abideth still in himself , because his understanding can no where meet with any thing , but that which he himself is , and that is the second subsistence in the trinity which we call everlasting son of god. now let me hear what the holy ghost is , and how he proceedeth from the father and the son. for the understanding of this matter wee must consider two things . first , that in the essence of god besides his understanding there is a will. secondly , what be the properties of this will in god , esa. . . what are the properties of gods will ? first , it applieth his power when , where , and how he thinks good , according to his own mind . secondly , it worketh everlastingly upon it self as his understanding doth . what doe you gather by this ? that because it hath no other thing to work upon but it self , it doth delight it self in the infinite good which it knoweth in it self , for the action of the will is delight and liking . and what of that ? that delight which god or his will hath in his own infinite goodnesse doth bring forth a third person or subsistence in god , which we call the holy ghost . what is that same third subsistence in god ? the mutuall kindnesse and lovingnesse of the father and the son. what mean you by this mutuall lovingnesse and kindnesse ? the father taketh joy and delight in the son or his own image conceived by his understanding , and the son likewise rejoyceth in his father as he saith himself ; and the reason thereof is this , the action of the will when it is fulfilled is love and liking . what resemblance can you shew thereof in some thing that is commonly used amongst us ? when a man looketh in a glasse , if he smile , his image smileth too , and if he taketh delight in it , it taketh the same delight in him , for they are both one . if they be all one then there are not three beeings ? the face is one beeing , the image of the face in a glasse is another beeing , and the smiling of them both together is a third beeing ; and yet all are in one face , and all are of one face , and all are but one face . and is it so in god ? yea , for even so the understanding which is in god is one beeing , the reflection or image of his understanding which he beholdeth in himself as in a glasse is a second beeing , and the love and liking of them both together by reason of the will fulfilled is a third beeing in god , and yet all are but of one god , all are in one god , and all are but one god. which of these three is first ? there is neither first nor last , going afore or comming after , in the essence of god , but all these as they are everlasting , so they are all at once and at one instant , even as in a glasse the face and the image of the face , when they smile , they smile together , and not one before , not after another . what is the conclusion of all ? as we have the son of the father by his everlasting will in working by his understanding ; so also we have the holy ghost of the love of them both by the joint working of the understanding and will together ; whereupon we conclude three distinct persons or in-beeings ( which we call the father , the son , and the holy ghost ) in one spirituall , yet unspeakable substance , which is very god himself . but what if some will be yet more curious to know how the son of god should be begotten , and how the holy ghost should proceed from the father and the son , how may we satisfie them ? well enough ; for if any will be too curious about this point , we may answer them thus , let them shew us how themselves are bred and begotten , and then let them aske us how the son of god is begotten ; and let them tell us the nature of the spirit , that beateth in their pulses , and then let them be inquisitive at our hands for the proceeding of the holy ghost . and what if they cannot give us a reason for the manner of their own beeing , may they not be inquisitive for the manner of gods beeing ? no ; for if they must be constrained to be ignorant in so common matters which they daily see and feel in themselves , let them give us leave to be ignorant not only in this , but in many things moe which are such as no eye hath seen , nor ear hath heard , nor wit of man can conceive . let us now hear out of the scriptures what the holy ghost is ? he is the third person of the trinity by communication of essence , eternally proceeding from the father and from the son. are you able to prove out of the scripture that the holy ghost is god ? yes ; because the many properties and actions of god are therein given to him as to the father and to the son. let us hear some of those proofs . t. gen. . . the work of creation is attributed to the spirit of god. ly . esa. . . the spirit of the lord god is said to be upon christ , because the lord anointed him , &c. ly . cor. . . and cor. . . paul calleth us gods temples , because the holy ghost dwelleth in us , saint augustine in his . epistle to maximinus saith it is a cleare argument of his god-head , if we were commanded to make him a temple but of timber and stone , because that worship is due to god only , therefore now we must much more think that he is god , because we are not cōmanded to make him a temple , but to be a temple for him our selves . what other reason have you out of the scripture ? peter reproving ananias for lying to the holy ghost , said , that he lyed not to men , but to god , acts . , . have you any more reasons from the scripture ? yea , two more , one from saint paul , and another from saint paul and esay together . what is your reason from saint paul ? when he sheweth how many sundry gifts are given to men , he saith that one and the selfe-same spirit is the distributer of them all , therefore he is god , for none can distribute those gifts which paul speaks of but god , cor. . ver . . . what is your reason from esay and saint paul together ? esay saith in the chapter . . i heard the lord speaking , which place paul expoundeth of the holy ghost , acts . . but how can you prove out of the scriptures that the holy ghost is god proceeding from the father and the sonne ? first , john . . when the comforter is come whom i will send unto you from the father , even the spirit of truth which proceedeth from the father , he shall testifie of me : that he proceedeth from the father is here expresly affirmed , that hee proceedeth from the sonne is by necessary consequence implyed , because the sonne is said to send him , as john . . the father is said to send him in the sonnes name , by which sending the order of the persons of the trinity is evidently designed , because the sonne is of the father , and the father is not of the sonne ; therefore we find in scripture that the father sendeth his sonne , but never that the sonne sendeth his father . in like manner because the holy ghost proceedeth from the father and from the son , we find that both the father and the son doe send the holy ghost , but never that the holy ghost doth send either father or sonne . secondly , john . . the sonne saith of the holy ghost , all things that the father hath are mine , therefore said i that he shall take of mine , and shall shew it unto you . all things that the father hath , the sonne receiveth from him as coming from him , and so whatsoever the holy ghost hath , he hath it not of himselfe vers . . but from the sonne , and so from the father , as a person proceeding as well from the one as from the other . thirdly , gal. . . god hath sent forth the spirit of his sonne into your hearts : as the holy ghost is called the spirit of the father , esa. . . the lord and his spirit hath sent me ; so is he here also called the spirit of the son , and rom. . . the spirit of god , and the spirit of christ. now , if the spirit of man in whom there is no perfection be all one with man , much more the spirit of the father is all one with the father , and the spirit of the sonne is all one with the sonne , and so the holy ghost with the father and the sonne is the same in deity , dignity , eternity , operation , and will. why is the third person called the spirit ? not onely because he is a spirituall ( that is ) an immateriall and pure essence , ( for so likewise is the father a spirit , and the sonne as well as he ) but first in regard of his person , because he is spired , and as it were , breathed both from the father and the sonne , that is to say , proceedeth from them both . secondly , in regard of the creatures , because the father and the sonne doe work by the spirit , who is , as it were , the breath of grace which the father and the sonne breatheth out upon the saints , blowing freely where it listeth ; and working spiritually for manner , means , and matter , where it pleaseth , john . . psal. . . john . . acts . , , . cor. . , . why is he called the holy ghost ? not onely because of his essentiall holinesse as god , ( for so the father and the sonne also are infinitely holy as he ) but because he is the authour and worker of all holinesse in men , and the sanctifier of gods children . why doth not the father and the sonne sanctifie also ? yes verily , but they doe it by him , and because he doth immediately sanctify , therefore he hath the title of holy. what other titles are given unto him in the word of god ? the holy ghost ( who is the spirit of the father ) speaking in the old testament , hath these names and properties . first , the good spirit , because he is the fountain of goodnesse , psal. . . secondly , the spirit of god , because he is god , sam. . . thirdly , the finger of god , because god worketh by him as a man by his hand , luke . . fourthly , the comforter , because he strengthneth the weak hearts of his saints , john . . fiftly , the spirit of adoption , because he assureth our hearts , that we be the adopted saints of god. rom. . . sixtly , the spirit of love , power , sobriety , wisdome , &c. because it worketh all these things in us , tim. . , . esa. . . what are the speciall comforts which the children of god receive from the holy ghost ? he is in their hearts the pledge of christs presence , ioh. . , , . . the witnesse of their adoption , rom. . , . the guide of their life , joh. . . the comforter of their soule , joh. . . & . . & . . the seale of their redemption , eph. . . & . . and the first fruits of their salvation , rom. . . but how are you assured that you have the spirit ? because it hath convinced my judgement , joh. . . converted my soul , act. . . esa. . . and having mixed the word with my faith , heb. . . it is become as life to quicken me , joh. . . as water to cleanse me , ezek. . . as oyle to cheer me , heb. . . as fire to melt and refine me , mat. . . and how may you keep the spirit now you have it ? by nourishing the good motions and means of it , thess. . , . . being fearfull to grieve , quench , resist , or molest it , eph. . . thess. . . acts . . and carefull to be led by it , and shew forth the fruits of it , rom. . . . gal. . & . . thus much of the three persons severally , what now remaineth more to be spoken of the mystery of the trinity ? to set down briefly what be the things common wherein the three persons agree , and what be the things proper to each of them , whereby they are distinguished one from another . what are the things wherein the three persons doe communicate ? they are considered in regard either of themselves , or of the creatures . what are they in regard of themselves ? they agree one with another in nature , beeing , life , time , dignity , glory , or any thing pertaining to the divine essence ; for in all these they are one and the same , and consequently , co-essentiall , co-equall , and co-eternall . what mean you when you say they be co-essentiall ? that they be all the self-same substance or beeing , having one individuall essence or deity common to them all , and the self-same in them all . vvhat mean you when you say they be co-equall . that as they agree in deity , so they agree in dignity , being of one state , condition , and degree ; and the one having as great excellency and majesty every way as the other : therefore their honour and worship is equall and alike ; and one of them is not greater nor more glorious then another , john . . . apoc. . , . what mean you when you say that they be co-eternall ? that one was not before another in time , but that one hath been of as long continuance as another , and all of them have been and shall be forever ( as being all of one self-same everlasting continuance . ) how prove you this ? john . . in the beginning was the word , &c. and at that time the three persons spake , gen. . let us make man , &c. heb. . . jesus christ yesterday , to day , and the same for ever . how can there be this equality betwixt the three persons of the trinity , seeing the father is the first , the sonne the second , the holy ghost the third ? because every one of them is perfect god , who is infinite , eternall , and incomprehensible . have they all three one will likewise ? they have , and therefore they will all one and the same thing without any crossing , contradiction or varying in themselves , as the sonne himselfe said , john . . i doe alwayes those things that please him , viz. the father . is there nothing else to be said of the communion of the three persons betwixt themselves ? yes , that first one is in another and possesseth one another ; the father remaineth with the sonne , the sonne with the father , the holy ghost in and with them both . prov. . . john . . & . . . . they have glory one of another from all eternity . john . . they delight one in another , and infinitely rejoyce in one anothers fellowship , the sonne being the delight of his father , the father of the sonne , and the holy ghost of both . prov. . . what things have they common in regard of the creatures ? all outward actions , as to decree , to create , to order , govern , and direct , to redeem , to sanctifie , are equally common to the three persons of the trinity ; for as they are all one in nature and will , so must they be also one in operation , all of them working one and the same thing together , gen. . . john . . . what are the things proper to each of them ? they likewise are partly in regard of themselves , and partly of the creatures , whereby the distinction of them is conceived ; partly in relation and order of subsistence betwixt themselves , and partly in order and manner of working in the creatures . what things are proper to each of them in regard of themselves ? first , in manner and order of beeing , the father is the first person , having his beeing from himself alone , and is the fountaine of beeing to the other persons ; the sonne is the second , having his beeing from the father alone , and in that respect is called the light , the wisdom , the word , and the image of the father . the holy ghost is the third , having his beeing from them both ; and in that respect is called the spirit of god , of the father , and of christ. secondly , in their inward actions and properties , the father alone begetteth ; and so in relation to the second person is called the father ; the sonne is of the father alone begotten ; the holy ghost doth proceed both from the father and the sonne . what is proper to each of them in regard of the creatures ? first , the originall of the action is ascribed to the father , john . . . the wisdome and manner of working to the sonne , john . . heb. . . the efficacy of operation to the holy ghost , gen. . . cor. . . secondly , the father worketh all things of himselfe in the sonne by the holy ghost , the sonne worketh from the father by the holy ghost , the holy ghost worketh from the father and the sonne . having spoken of the first part of divinity , which is of the nature of god , it followeth that we speak of his kingdome , which is the second . what is the kingdom of god ? his universall dominion over all creatures , whereby he dispenseth all things externally according to his own wisdome , will and power : or an everlasting kingdome appointed and ruled by the counsell of his own will , luke . . esa. . . dan. . . es. . . psal. . . & . . rom. . , , . eph. . . esa. . . & . . wherewith doth he reign and rule ? principally by his own powerfull spirit , which none can resist . what end doth he propound unto himselfe in his kingdome ? his own glory , rom. . . psal. . . esa. . . eph. . . . what is that about which his kingdome is occupied ? all things visible and invisible . when shall it end ? never , either in this world or in the world to come , psal. . . what manner of kingdome is it ? a righteous kingdom , psal. . , . & . . what instructions are you to gather out of the doctrine of the kingdome of god ? they are expressed in the . psalme ; in the beginning whereof the prophet speaketh in this manner ; . the lord reigneth , which teacheth us that god alone hath , and exerciseth soveraign and absolute empire over all ; and that he admitteth no fellow-governour with him . let the people tremble , shewing that all nations and sorts of people should tremble , forasmuch as he alone is able to save and to destroy ; for if men tremble under the regiment and kingly rule of men , how much more ought they to tremble under the powerfull kingdome of god , which hath more power over them then they have over their subjects ? this trembling , doth it stand onely in feare ? no , but in reverence also , that that which we comprehend not in this kingdome with our reason , we reverence and adore . what learn you thereby ? that we submit our selves to his kingdome erected amongst us . that we presume to know nothing but that he teacheth us ; to will nothing but what he biddeth us ; to love , hate , feare , and affect nothing but what he requireth . what doth follow in this . psalme ? vers. , . he sitteth between the cherubims , let the earth be moved ; the lord is great in sion , and he is high above all the people . whence we learn , that although all the world roare and fret , yet we should not feare , because the lord is greater ; ( ps. . . . & . . ) vers. . they shall praise thy great and fearfull name , for it is holy : which sheweth that god ought to be magnified because he is great and fearfull , and yet holy , and holinesse it selfe . ver. . the kings strength also loveth judgment , thou dost establish equity , thou executest judgement , and righteousnesse in jacob : whereby we learn this comfort from gods reigning , that when we are wronged and oppressed by tyranny of men , we may have our recourse to the just and righteous judgment of god which is the righteous judge of the world . ( eccl. . , . ) vers. . exalt ye the lord our god &c. out of the might , and majesty , and holinesse of the lord , we should learn to extoll him with praises . ps. . , . seeing god is without beginning , what did he in that infinite space , which was ere the world was made ; it being unbeseeming the majesty of god to be idle and unoccupied all that time ? it behoveth us to think that he did things agreeable to his divine nature , but we should be evill occupied in the search of them further then himselfe hath made them known , which made an ancient father to give this answer to a curious inquirer of gods doings before he made the world , that he was making hell for those that should trouble themselves with such vain and idle questions . august . lib. . confess . chap. . what is that he hath revealed unto us concerning that he did before the beginning of the world ? besides the inward works of the three persons of the blessed trinity ( whereof we have spoken ) and the mutuall delights which they took one in another , and glory which they gave one to another ; this externall act of his is revealed unto us in the scriptures , that he hath in himselfe decreed all things ; together with all the circumstances of all things which have or shall be done from the beginning of the world unto the end thereof . what then be the parts of gods kingdome ? the decree determining all things from all eternity , and the execution thereof fulfilling the same in time ; for as from eternity he decreed , so in time and everlastingly he accomplisheth all things unto the full execution of that his decree . cor. . eph. . . acts . . psal. . . & ▪ . so that the first is an eternall , the second a temporall work of god. what is the decree ? it is that act whereby god from all eternity according to his free will did by his unchangeable counsell and purpose , fore-appoint and certainly determine of all things together with their causes , their effects , their circumstances and manner of being , to the manifestation of his own glory , psal. . . mat. . . rom. . , . & . . prov. . . eph. . . . acts . . jer. . . . what gather you of this , that gods decree is defined by his most perfects w●ll ? first , that the things which he decreeth are most perfectly good . secondly , that we must not subject his decree to our shallow and base capacity , or measure it by our reason , considering that the will of god from whence the decree cometh , is unsearchable . what be the parts or kinds of gods decree ? that which god hath decreed concerning all his creatures generally for the declaration of his power , wisdome , and goodnesse in their creation and preservation ; and that which he hath decreed specially touching the good or evill of the chief or reasonable creatures , angels and men , to declare the glory of his grace and justice . what note you in the former ? that god according to his good pleasure hath most certainly decreed every ( both ) thing and action , whether past , present , or to come ; and not onely the things and actions themselves , but also all their circumstances of place and time , meanes , manner , and end ; so that they shall not come to passe in any other place or time then he hath ordained ; and then and there , they shall come to passe necessarily : psalm . . . acts . , , , , , , , . , , , . doth this necessity take away freedome of will in election , or the nature and property of second causes . no , but onely brings them into a certain order , that is , directeth them to the determined end , whereupon the effects and events of things are contingent or necessary , as the nature of the second cause is ; so christ according to his fathers decree dyed necessarily , acts . . but yet willingly , and if we respect the temperature of christs body , he might have prolonged his life , and therefore in this respect may be said to have died contingently . what consider you in the especiall decree , which concerneth the good or evill of the principall creatures ? the fore-appointment of their everlasting estate and of the means tending thereunto , the former whereof is called predestination . what is predestination ? it is the speciall decree of god , whereby he hath from evelasting freely and for his own glory fore-ordained all reasonable creatures to a certain and everlasting estate of glory in heaven , or shame in hell . what creatures come within this decree ? both angels , tim. . . matth. . . and men , thess. . . rom. . . , . pet. . . eph. . . john . . . exodus . . what is the cause of this decree ? only the meer will and free pleasure of god to dispose of his own work as he will , rom. . . jer. . . & . . esay . . what manner of decree is this ? it is a deep and unsearchable , an eternall and immutable decree , rom. . . eph. . . is this decree certain and unchangeable ? yea , it must needs be so , because it is grounded on the eternall and unchangeable will of god , and therefore there is a certain number of the elect and reprobate known only to god which cannot possibly be encreased or diminished , john . . tim. . . how then doth moses wish himselfe to be blotted out of the book of life ? exod. . . he speaketh conditionally , if it were possible , to declare his love to gods glory and his people as paul did , rom. . . but if gods decree cannot be altered , then we may be secure , and not care how we live ? no more then we may neglect and forsake our meat and drink , because the tearm of our life is fore-appointed : the end and the means are joyned together of god , and cannot be separated by any man. what are the parts of predestination ? election and reprobation , thess. . . rom. . . , . vvhat is election ? it is the everlasting predestination or fore-appointing of certain angels and men unto everlasting life and blessednesse for the praise of his glorious grace , and goodnesse , tim. . . joh. . . rom. . , . eph. . , , . . is there no cause , reason , or inducement of election in the elected themselves ? none at all ; it is wholly of free-grace , without respect of any goodnesse that god fore-saw in us , tim. . . rom. . . phil. . . eph. . . for otherwise man should have whereof he might glory in , and of himself , as having discerned himself from others , and god should not be the cause of all good , nor should his counsell be incomprehensible . is not christ the cause of our election ? no ; not of gods decreeing of it , ( for that he did of his own free-will ) but of the execution of it ; that is , our salvation is for and through christ. what tokens have we of our election ? a true faith and a godly life . what use are we to make of our election ? first , it is our great comfort , that our salvation standeth by gods eternall decree that cannot be changed , and not in our selves that daily might lose it . secondly , it sheweth gods infinite mercy , that before we were , or had done good or evill , he elected us rather then others as good as wee . thirdly , it should make us love god all our life to our uttermost , for his love to us . fourthly , it is a help against al temptations of satan , or our doubting nature , and also against all afflictions and contempt of the world , rom. . , . fiftly , it serveth to humble us , that we had nothing of our selves for our salvation , but it freely came from god. what is reprobation ? it is the eternall predestination or fore-appointment of certain angels and men unto everlasting dishonour and destruction ; god of his own free-will determining to passe them by , refuse or cast them off , and for sin to condemn and punish them with eternall death , prov. . . exod. . . rom. . . . tim. . . mat. . . is not sin the cause of reprobation ? no ; for then all men should be reprobate , when god foresaw that all would be sinners ; but sin is the cause of the execution of reprobation , the damnation whereunto the wicked are adjudged being for their own sin . is there no cause then of reprobation in the reprobate ? none at all , in that they rather then others are passed by of god ; that is wholly from the unsearchable depth of gods own free-will and good pleasure . but is not god unjust in reprobating some men , and electing others , when all were alike ? no ; for he was bound to none , and to shew his freedome and power over his creatures he disposeth of them as he will for his glory ; as the potter is not unjust in making of the same clay sundry vessels , some to honour , and some to dishonour . doth predestination only come within the compasse of gods decree , and not the means also of accomplishing the same ? yes ; the means also comes within this decree , as the creation and the fall of the reasonable creatures . if god hath decreed the works of the wicked , must not he of force be the author of sin and evill ? god is not the cause of sinne and evill which he forbiddeth and condemneth , but satan and man ; yet god in his secret will hath justly decreed the evill works of the wicked ( for if it had not so pleased him , they had never been at all ) for most holy ends , both of his glory and their punishment , as may be seen in the jews crucifying of christ , acts . . and josephs selling into egypt , gen. . . & . . for the thing that in it self by reason of gods prohibiting of it is sin ; in respect of gods decreeing of it for a holy end , comes in the place of a good thing , as being some occasion or way to manifest the glory of god in his justice and mercy ; for there is nothing sin as god decreeth it or commandeth it , neither is there any thing of it selfe absolutely evill ; ( pet. . . ) but because god hath forbidden it , therefore it is evill , and only unto them unto whom god hath forbidden it : as abraham killing of isaac being commanded of god was to be obeyed , and sin it were to have disobeyed it , which otherwise by reason of gods commandment forbidding to kill was a sin ; for god forbiddeth not things , because they are of themselves , and first evill , but therefore are they to man evill , because god hath forbidden them ; for all sin is a transgression of a law , and god doth in heaven and in earth whatsoever pleaseth him , neither is there any greater then he to command him . so much of the decree or purpose of god ; what is the execution of it ? it is an action of god effectually working all things in their time according to his decree , eph. . . acts . . what are the parts of the execution ? creation , and providence , psal. . , . . , . & . , . jer. . . what is creation ? it is the execution of gods decree , whereby of nothing he made all things very good , gen. . . . heb. . . how many things in generall are you to know concerning the creation ? the causes , and the adjuncts ; in the former whereof we are to consider the authour or efficient cause , the matter , the form or manner , and the end ; in the latter the goodnesse of the creatures , and the time of their creation . who is the authour of this wonderfull work ? god alone . how doth that appear ? not only by the plain and manifold testimonies of holy scripture , but also by light of reason well directed ; for reason teacheth , that there must needs be a first cause of all things , from whence they proceed , not only as they are this or that , but simply as they are ; that all perfections which are in other things by participation should be in it essentially , and that the same must be of infinite wisdome in that all things are made and ordered unto so good purposes as they are , none of which things can agree to any but to god alone , whence it is that the apostle paul , acts . . & . . doth point out god to the heathen by his work above other . is not creation then an article of faith above reason ? yes ; in regard of the time and manner of it , as likewise in respect of a full and saving assent unto it with comfort . is the father alone to be held the creator of all things ? no ; but together with him the son also , and the holy ghost , for so s. john testifieth , that by christ the eternall word and wisdome of god al things were made , & without him was made nothing , joh. . . in like manner s. paul teacheth , that by him all things were created in heaven and in earth , both things visible and invisible , whether they be thrones , or dominions , or principalities , or powers , by him , and for him they were all created , col. . . moses also declareth , that the spirit of the lord moved upon the waters , sustaining and holding up , and as it were brooding ( for that metaphor he useth ) the unformed matter to bring forth the most comely and beautifull forms of all things , gen. . . did not the angels create some creatures at the beginning ? or cannot man or the devils now create creatures ? no ; creation is a work of god which only he is able to doe , and therefore whatsoever the devill or judges like the sorcerers of egypt , seem to doe , it is nothing but a delusion of the senses , as the devill himself confesseth , mat. . and the sorcerers , exod. . what , was there not something before the creation , as the first matter of all things , or space , or the time , in which this world was made ? no ; for then there should be something eternall as well as god. whereof then were all things made ? of nothing , that is , of no matter which was before the creation . how doth that appear ? because they are said to have been made in the beginning , gen. . . that is , when before there was not any thing but god the creator , and before which there was no measure of time by men or angels . how and in what manner did god create all things ? by no means or instruments , ( which he needeth not as man doth ) but by his powerful word , that is , by his only will , calling those things that are not as though they were , heb. . . rom. . . ps. . . was that word by which he made all things , christ his son ? all things indeed that were made were made by the son , the second person of the trinity , joh. . . col. . . heb. . . yet that word mentioned in the . gen. where it is written , that the lord said , let there be light , &c. was gods command , which then had beginning , whereas the son was from all eternity . to what end were all things created ? for gods glory , prov. . . how doth the glory of god appear in them ? first , his eternall power and godhead is seen in raising all things out of nothing by his word alone , esay . . rom. . . jer. . . & . . secondly , his infinite wisdome is made known by them , psal. . . jer. . . & . . thirdly , his goodnesse unto all his creatures is hereby manifested , which is very excellently set out by the prophet in the . psalm . fourthly , his infinite authority doth appear by them . what uses then are we to make of the creation ? first , we are thereby taught to discern the true god from all heathen and idoll gods in the world , esay . , . jer. . , . for nothing in heaven and earth can give a beeing to a creature but god. secondly , we are to weigh them and learn their properties , eccles. . . thirdly , we should learn to give god glory for them , rev. . . psal. . . where it is made one end of the sabbath , ps. . throughout . fourthly , we are to gather comfort to our selves from hence , that resting upon this faithfull creator our hope needs not fail us so long as either heaven or earth have any help for us , pet. . . esa. . , . what doth the scriptures teach us concerning the goodnesse of the creatures ? that god made all them in such excellency of perfection for their beeing , working , order and use , that himself did fully approve of them , and so establish them , gen. . . which established order is that which is called nature . in how many things doth the goodnesse of the creatures consist ? in three : first , in perfection of their nature . secondly , in their properties and qualities , whereby they are able to doe those things for which they were created . thirdly , in their uses unto man. how manifold is that good which men receive by them ? threefold : first , profitable good . secondly , pleasant good . thirdly , honest and christian good . how were all things made good when we see there be divers kinds of serpents , and noysome and hurtfull beasts ? that they are hurtfull , it commeth not by the nature of their creation , in regard whereof they at the first should only have served for the good of man. what doe you note in the time of their creation ? the beginning and the continuance thereof . might not the world have been before all time even from eternity ? no , for absolute eternity belongeth only to god , neither could any thing that is subject to time be after an infinite succession of other things . what say you then to aristotle accounted of so many the prince of philosophers , who laboureth to prove that the world is eternall ? wherein he laboureth to finde out a point of wisdome which he had learned of none other that was before him , he therein bewrayeth his greatest folly ; for his chiefest reason being grounded upon the eternity of the first mover , is of no force to prove his most absurd position , seeing god as he is almighty , and always able to doe what he will , so is he most free , and not bound to doe all that he can , but what , when , and how it pleaseth him . but seeing aristotle was enforced by reason to acknowledge god to be the first mover , even against his will , ( for it seemed that he endevoured as much as he could to quench the light of divine knowledge shining in his face , or obstinately to close his eyes against the same ) and yet not onely spoiled god of the glory of his creation , but also assigneth him to no higher office then is the moving of the sphears , whereunto he bindeth him more like to a servant then a lord , the judgement of god uttered by s. paul , rom. . . is most notoriously shewed upon him , in that he knowing god , did not glorifie him , nor give him thanks , but became vain in his disputations , and his foolish heart was darkned ; while he professed wisdome , he was made a fool , approving idolatry , and that wickednesse which the apostle there sheweth to be a just punishment of idolatry , and nature it self abhorreth ; arist. polit. lib. . cap. . & lib. . cap. . how long is it since god did create the world ? four thousand years before the birth of our saviour christ , and so about years before this time . why is the order of the years of the world so carefully set down in the scripture ? to convince all heathen that either thought that the world was without beginning , or that it began millions of years before it did . to give light to all sacred histories of the bible . to shew the time of the fulfilling of the prophecies which god foretold . but why was not the world made sooner ? saving the hidden wisdome and free pleasure of the maker therein appeareth the free power of god to make or not to make , and his absolute sufficiency within himself , as having no need of any externall beeing , only creating that he might communicate & manifest his goodnes . how long was god creating the world ? six days and six nights . why was he creating so long , seeing he could have perfected all the creatures at once and in a moment ? first , to shew the variety , distinction and excellency of his severall creatures . secondly , to teach us the better to understand their workmanship , even as a man which will teach a child in the frame of a letter , will first teach him one line of the letter , and not the whole letter together . thirdly , to admonish us , that we are bound to bestow more time in discerning and knowing them then we doe . fourthly , that we might also by his example finish our work in six days . fiftly , that we might observe , that many of the creatures were made before those which are ordinarily their causes , and thereby learn , that the lord is not bound to any creature , or to any means : thus the sunne was not created before the fourth day , and yet dayes which now are caused by the rising of the sunne were before that ; so trees and plants were created the third day , but the sun , moon , and stars , by which they are now nourished and made to grow , were not created till after the third day . hitherto of the creation in generall , what are the particular creatures ? the world and all things therein , acts . . or the heavens , and the earth , and all the host of them . gen. . . how many heavens are mentioned in the scriptures ? three : the first is the ayre wherein we breathe , the birds doe fly , and the snow , rain , frost , haile and thunder are begotten , matth. . . gen. . . the second is the sky , wherein the sun , the moon , and the starres are placed ; gen. . , . deut. . . the third , wherein the angles , and the soules of the saints from hence departed are now in ; cor. . . mat. . . mark. . . what understand you by the earth ? the lowest part of the world , containing the globe of the land and the waters . what mean you by the host of them ? all the creatures which the lord made to have their beginning and being in them , psal. . , . . . &c. deut. . . joel . , . how are the creatures distinguished ? into visible , and invisible ; col. . . what are the things invisible ? the third heaven , and the angels placed therein . why is there no more expresse mention in the first of genesis , of the creation of these , especially being creatures in glory so farre passing others ? . they are not expresly mentioned , because moses setteth forth the things that are visible ; and therefore doth not only passe them by , but also minerals and other things inclosed in the bowels of the earth . . some respect also might be had of the weaknesse and infancie of the church at that time ; god did first teach them more plain and sensible things , and as they grew in knowledge , he afterwards revealed other things unto them ; but that they were ( in one of the six dayes ) created , it is most evident by heb. . . psal. . . & . . . col. . . in which of the six dayes were they created ? though it be not so plainly revealed in scripture , yet it may be gathered by gen. . . ( where under the term of heavens , these glorious creatures may be also comprehended ) and job . , . that they were created the first day . of what nature are the angels ? they are substances wholly spirituall ; ( not in parts as man is ) and in respect of their simple essence in the scripture , they are called spirits . how many things conceive you of the angels , when you say that they are spirits ? six . . that they are living substances . . that they are incorruptible . . that they are incorporeall . . that they are indivisible . . that they are intangible . . that they are invisible . have they any matter ? they have their spirituall matter , ( as mans soule hath ) but not any earthly or corporall matter . they are not then fantasies , as some doe wickedly imagine ? no , but they are substances and beings , for some are said to have fallen , others to appeare unto men . how many of them were created at the beginning ? they were all created at once , and that in an innumerable multitude . how did god create them ? he made them all at the first very good and glorious spirits , yet mutable ; gen. . . job . . vvith what other properties are the angels especially endued ? with greater wisdome , power , swiftnesse and industry , then any man. vvhere is the creation of things visible , especially taught ? in the first and second chapters of genesis , where moses declareth at large , how god in the beginning created the world and all things therein contained , every one in their severall nature and kinds . vvhat doth moses note of these creatures generally ? three things : first , that they are all said to be good , which stoppeth the mouthes of all those that speak against them . secondly , that their names are given them . thirdly , that their uses and ends are noted . in what order did god create them ? first , the dwelling places were first framed , then the creatures to dwell in them , and provision was made for the inhabitants of the earth before they were made , as grasse for the beasts , and light for all living and moving creatures , and all for man. secondly , god proceedeth from the things that are more imperfect , to those that are perfecter , untill he come to the perfectest ; as from the trees , corne , herbes , &c. which have but one life , that is , whereby they increase and are vegetative , unto the beasts which have both an increasing and feeling , or sensitive life ; as fishes , fowles , beasts , &c. and from them to man which hath besides them a reasonable soule . what learn you from the first ? not to be carking for the world and things of this life , nor to surfeit with the cares thereof , seeing god provided for the necessity and comfort of the very beasts , ere he would bring them into the world . what from the second ? that we should therein follow the example of the lord , to goe from good to better , untill we come to be perfect . what are the visible creatures in particular ? two : first , the rude masse or matter of the world made the first night , wherein all things were confounded and mingled one in another . secondly , the beautifull frame thereof which were made the rest of the six dayes and nights . what are the parts of that rude masse ? heaven and earth ( for so the matter whereof all the bodily creatures were made , seemeth by a trope , gen. . . to be signified ) as it were the center and circumference . for as the arch-builders first shadow out in a plot the building they intend , and as the painters draw certain grosse lineaments of that picture , which they will after set forth and fill up with orient colours ; so the lord our god in this stately building , and cunning painting of the frame of the world , hath before the most beautifull frame set out as it were a shadow , and a common draught thereof . it seemeth that the rudenesse was in the earth onely , containing the water and the dry land , because the prophet saith , that the earth was void , and without shape . it is true that moses giveth this to the earth , rather then the masse of the heavens ; because the confusion and rudenesse was greater there then in the masse of the heavens , for the water and dry land being mingled together , there was no form or figure of them . it being without form and void , how was it kept ? gen. . . by the holy ghost , which ( as a bird setting over her egges ) kept and preserved it . what were the things which were made of this rude masse ? the beautifull frame and fashion of this world , with the furniture thereof . what doe you consider in the frame and fashion of the world ? two things : first , the elements , which are the most simple bodies , by the uneven mixture whereof all bodies are compounded . secondly , and the bodies themselves that are compounded of them . how many elements are there ? there are commonly counted foure . first , the fire , which some think to be comprehended under the term of light , gen. . vers . , . because it is a quality of the fire . the second is the ayre , which some would have signified by the spirit or wind of god moving upon the waters , vers . . others by the firmament , vers . . . set between the clouds and the earth , to distinguish between water and water , and to give breath of life to all things that breath . dly , the waters v. . severall from the mass called the earth , v. . . thly , the earth , vers . . called the dry land , vers . , . which remaineth , all other being sent of god to their proper places . what are the mixt or compounded bodies ? such as are made of the four elements , equally mingled together . how many kinds be there of them ? the things that have . a being without life . . a being , and life without sense . . a being , life and sense without reason . . a being , life , sense , and reason , ( as man ) what is common to the three last kinds ? that together with life there is power and vertue given unto them to bring forh the like unto themselves for the continuance of their kind , which blessing of multiplication is principally in the two last sorts of creatures , ( that have the life of sense , beside the life of increase ) and therefore the lord is brought in to speak to them in the second person , gen. . . . which he did not to the grasse , corne , and trees , which are creatures of the second kind . what learn you from hence ? that the chiefe and speciall cause of the continuance of every kind of creature to the worlds end , is this will and word of god , without the which they or sundry of them would have perished ere this , by so many means as are to consume them . declare now in order the severall works of the six dayes , and shew first , what was done the first day ? the rude masse or matter of heaven and earth being made of nothing the first night of the world , as hath been declared ; god did afterward create the light , and called it day . gen. , , . what note you hereof ? the wonderfull work of god not onely in making something of nothing , but bringing light out of darknesse , cor. . . which are contrary , and distinguishing betwixt day and night , before either sun or moon were created . what was the work of the second day ? the firmament was created to divide the waters above , from the waters below . what was done the third day ? the third night ( as it seemed ) god caused the waters to retire into their vessels , and severed them from the dry land , calling the one seas , the other earth . then in the third day which followed that night , he clad the earth with grasse for the use of beasts only , corn and trees for the use of man also . what shape is the water and earth of ? they both together make a round globe . whether is the water or the earth bigger ? the water . why then doe they not overwhelme the earth ? they are restrained and kept in by the mighty power of god. how many sorts of waters be there ? two , salt waters ( as the sea ) and fresh waters , as floods , springs , lakes , &c. what be the parts of the earth ? first , hills . secondly , valleys , and plaines . how many benefits doe you receive by the earth in generall ? foure ; first , we are made of the earth . secondly , we dwell on the earth . thirdly , it giveth fruits and nourishment to all living creatures . fourthly , it is our bed after death . what benefit receive you by the hills ? they are a shadow against storms and heat , they be fit for grasing of cattle , they are fit places to set beacons on , to shew that the enemies are at hand , &c. what benefits receive you by the valleyes and plaines . . they receive water to water the earth . . they are most fit places to bring forth all kind of fruit , and herbes , and grasse . how cometh it to pass that god first maketh the grass , corne , and trees , ere he made the heavenly bodies of the sunne , moon , and starres ; from whose influence the growth of these proceedeth ? to correct our errour which tye the increase of these so to the influence of the heavenly bodies , even to the worshipping of them therein ; forgetting the lord who thereby sheweth that all hang upon him , and not on them , forasmuch as he made them when the heavenly bodies were not . what doe you gather from hence ? that the fruitfulness of the earth standeth not so much in the labour of the husband-man , as in the power which god hath given the earth to bring forth fruit . thus much of the works of the d. day , what was made the th . day ? lights , which are as it were certain vessels wherein the lord did gather the light which before was scater'd in the whole body of the heavens . how are these lights distinguished ? although they be all great in themselves , to the end they might give light to the dark earth that is farre removed from them , yet are they distinguished into great small . sunne moon starres . why doth moses call the sun and moon the greatest lights , when there are starres that exceed the moon by many degrees ? first , because they are greatest in their use and vertue that they exercise upon the terrestriall bodies . secondly , because they seem so to us , it being the purpose of the holy ghost by moses to apply himselfe to the capacity of the unlearned . what is the use of them ? first , to separate the day from the night . secondly , to be signs of seasons and dayes and yeares . thirdly , to send forth their influences upon the whole earth , and to give light to the inhabitants thereof . how are they signs of times and seasons ? first , by distinguishing the time , spring , summer , autumne , winter , by their work and naturall effect upon the earthly creatures . secondly , by distinguishing the night from the day , the day from month , the month from the yeare . have they not operation also in the extraordinary events of singular things and persons for their good and evill estate ? no verily , there is no such use taught of them in the scriptures . what creatures were made the fift day ? fishes and birds . what were the fishes made of ? of all four elements , but more ( it seemeth ) of the water then other living things , gen. . . vvhat were the birds made of ? of all foure elements , yet have more of the earth ; ( gen. . . ) and therefore that they are so light , and that their delight is in the ayre , it is so much the more marvellous . vvhat did god make in the sixt and the last day of creation ? it is probable that he made in the night thereof the beasts of the earth . going creeping tame or home-beasts . wilde or field-beasts . day , man in both sexes , that is , both man and woman , the history of whose creation is set down gen. ▪ , . in the discourse of the sixt days work , and repeated in cap. . v. . and more at large after the narration of the lords rest in the seventh day , vers . , , , &c. why was man last made of all the creatures ? . because he was the most excellent of all the works of god in this inferiour world . . because he was the end of all unreasonable creatures , and therefore that he might glorifie god for all the creatures that he saw the world was furnished with for his sake . . because god would have him first provided for , ere he brought him into the world ; that so he might have this world , for which god had made him prince , as it were , his palace , furnished with all things convenient : and if he had care of him before he was , how much more now he is ? what note you thereof ? that man hath not to boast of his antiquity , all the creatures being made before him even to the vilest worm . what is to be observed in his creation ? that here for the excellency of the work , god is brought in , as it were , deliberating with himselfe , the father with the sonne and the holy ghost , and they with him ; the whole trinity entring into a solemn counsell to make man after their image , ( gen. . . ) which is not said of any other creature ; for whereas the other creatures were made suddenly , man was ( as we shall see ) not so , but with some space of time : hitherto also belongeth , that the holy ghost standeth longer upon his creation then upon the rest . what learn you from hence ? that we should mark so much the more the wisdome and power of god in the creation of him , thereby to imitate god in using most diligence about those things which are most excellent . what parts doth he consist of ? of two parts ; of a body and a soule , gen. . . job . , . whereof was his body made ? of the very dust of the earth , gen. . . in which respect the work of god in making him is set forth by a similitude of the potter which of his clay maketh his pots ; rom. . . and the name of adam is from hence in the hebrew given unto man , to put him in mind not to bee proud , nor to desire to be like god ; which god foresaw he would doe , through satans temptations . what learn you from hence ? that seeing it pleased god to make mans body more principally of the basest element , that thereby he would give man to understand of what base matter his body was framed , that so hee might have occasion of being lowly and humble in his owne sight ; according as the scripture it self directeth us to this instruction , gen. . . jer. . . . what else learn you ? the absolute authority that god hath over man , as the potter hath over his pots and much more , rom. . . how was the soul made ? his soul was made a spirituall substance , which god breathed into that frame of the earth to give it a life , whereby man became a living soul , ( gen. . . mal. . . ) why is it called the breath of god ? because god made it immediately , not of any earthly matter ( as he did the body ) nor of any of the elements , ( as he did the other creatures ) but of a spirituall matter , whereby is signified the difference of the soul of man which was made a spirituall and divine , or everlasting substance , from the soul or life of beasts , which commeth of the same matter whereof their bodies are made , and therefore dieth with them ; whereas the soul of man commeth by gods creation from without , ( in which respect god is said to be the father of our spirits , heb. . . ) and doth not rise as the soul of beasts doe , of the temper of the elements , but is created of god , free from composition , that it might be immortall and free from the corruption , decay , and death that all other creatures are subject unto ; and therefore as it had life in it self when it was joyned to the body , so it retaineth life when it is separated from the body and liveth for ever . what other proofs have you of the immortality of the soul besides the divine nature thereof ? eccl. . . it is said that at death the dust shall return to the earth as it was , and the spirit unto god who gave it . our saviour christ , luk. . . and his servant stephen , acts . . at their death commend their souls unto god. luk. . . the theeves soul after separation from the body is received into paradise . mat. . . the soul cannnot be killed by them that kill the body . psal. . , . mat. . . rev. . . & . . the guiltinesse of the conscience , and feare of punishment for sin , proveth the same . otherwise all the comfort of gods children were utterly dashed ; for if in this life only we have hope in christ , we are of all men most miserable , cor. . . why is it said , that god breathed in his face or nostrils , gen. . . more then in any other part ? to put man in mind of his frailty , whose breath is in his nostrils , esay . . because the soul sheweth her faculties most plainly in the countenance , both for outward senses and inward affections . but is the head the seat of the soul ? it is thought that in regard of the essence of it , all of it is over all and every part of the body , as fire is in hot iron ; but howsoever the severall faculties thereof appear in the severall parts of the body , yet the heart is to be accompted the speciall seat of the soul , not only in regard of life being the first part of man that liveth , and the last that dieth , but for affections also and knowledge , as appeareth by kings . . . mat. . , . rom. . . & . . pet. . . is there many or one soul in man ? there is but one , having those faculties in it of vegetation and sense that are called souls in plants and beasts . what reason have you for this saying ? otherwise there should be divers essentiall forms in man. god breathed but one breathing , though it be called the breathing of lives , gen. . . for the divers lives and faculties . in all scripture there is mention but of one soul in man , mat. . . acts. . . when may the soul be truly said to come or be in the body of a child ? when in all essentiall parts it is a perfect body , as adams was when god gave him his soul. what be the faculties of the soul ? the understanding , under which is the memory ( though it be rather one of the inward senses , then one of the principall faculties of the soul ) and the conscience . the will , under which are the affections ; so there be five speciall faculties . what is meant by the image of god , after which man was made ? gen. . , . not any bodily shape , ( as though god had a body like man ) but the divine state wherein his soul was created . how many ways is the image of god taken in scripture ? either for christ , as col. . . heb. . . joh. . . & . . or for the glory of mans lively personage , as gen. . . or for his authority over the woman , as cor. . . or for the perfection of his nature , indued with reason and will , rightly disposed in holinesse and righteousnesse , wisdome and truth , and accordingly framing all motions and actions both inward and outward , col. . , . eph. . . how is it here then to be taken ? it may be taken either strictly and properly , or more largely and generally . what is the strictest and most proper acception of it ? when it is taken for that integrity of nature which was lost by adams fall , and is contrary to originall sin . wherein standeth that integrity of nature ? in the whole perfections of vertues appearing in the five faculties , as . in the understanding , true wisdome and heavenly knowledge of gods will and works . . in memory , all holy remembrance of things we ought . . in will , all cheerfulnesse to obey gods command . . all moderation and sanctity of affections . . all integrity of conscience . is any part of gods image in the body ? no , but as originall sin in our corrupt estate ; so in the state of integrity these vertues shine and are executed by the body . but is not man the image of god in respect of the essentiall faculties of the soul , his mind and will , and in the immortatality thereof ? not in this strict and proper acception of gods image , whereof now we speak ; for the essentiall faculties of the soul are not lost by adams fall , and the immortality remaineth still . what is the larger acception of gods image ? when it is taken for that dignity and excellency given unto man in his creation ; which is partly inward , and partly outward . wherein doth his inward excellency consist ? both in his substance and in his qualities . wherein standeth the excellency of his substance ? in that he only of all the creatures of the visible world hath a reasonable and immortall soul given unto him , ( as hath been declared ) and in respect of this spirituall nature resembleth god who is a spirit . what is the excellency of man consisting in qualities ? knowledge and wisdome in the understanding , psal. . . col. . . righteousnesse and holinesse in the free-will , eph. . . pet. . , . and herein , as hath been shewed , did man especially resemble his maker . wherein standeth the excellency of the understanding ? in knowledge of all duties either concering god , his neighbour , or himself ; unto which knowledge may be referred wisdome to use knowledge , to discern when , where , and how every thing should be done : conscience to accuse or excuse , as his doings should be good or evil ; memory to retain , providence to foresee what is good to doe it , what is evill to avoid it ; reason to discusse of the lawfulnesse or unlawfulnesse of every particular action of a mans own self ; hitherto refer the knowledge of the natures of the creatures , whereby he was able to name them according to their nature . vvherein standeth the excellency of mans will ? in holinesse ( as hath been said ) and righteousnesse , or uprightnesse of desires and affections ; holinesse comprehending all the vertues of the first , and justice or righteousnesse containing all the vertues of the second table imprinted in the soul of man at his creation . vvhat were the outward gifts wherein mans excellency did consist ? god gave him a body answerable to his soul , endued with beauty , strength , immortality , and all gifts serving to happinesse , cor. . . god set such a grace and majesty in the person , especially in the face of man , as all the creatures could not look upon without fear and trembling , as appeareth when they all came before man to receive their names . god gave him dominion and rule over all creatures of the world , which were made to serve him , being by this excellent creation made and adopted to be , as it were , the son and heir of god , who is the absolute lord over all , psal. . , . gen. . . . of which dominion the authority to name them was a sign , gen. . . . what are the ends and uses of the making of man according to gods image ? that god who is in himself invisible and incomprehensible , might in some measure be known of man ; as a picture or image sheweth the person whom it representeth . to move man to love god , that hath so gloriously made him like himself . that men between themselves might love one another , as like doth like . how many of mankind did god create at the first ? only one man , adam , gen. . . out of him , and for him , one woman evah , gen. . , . mal. . . so made he them male and female , gen. . . & . . how doth god say , gen. . . it is not good for man to be alone ; did he make any thing that was not good ? god forbid ; by good it is not meant , that which is set against sin or vice , but in saying ( it is not good for man to be alone ) he meaneth it is not so convenient and comfortable . what learn you from hence ? how foully they have been deceived , that upon the words of the apostle , cor. . . it is not good for man to touch a woman , have gathered , that mariage is little better then whoredome ; considering that as here , so there , by good is meant only that which is convenient and commodious . that man is naturally desirous of the society of woman , and therefore that munkeries , nunneries , and hermitages are unnaturall , and consequently ungodly . what is meant by these words in the same place , gen. . . [ as before him ? ] that she should be like unto him , and of the same form , for the perfection of nature and gifts inward and outward . what is the end why she was made ? to be a help unto man. wherein ? first , in the things of this life by continuall society , pet. . . secondly , in this life , for generation , gen. . . thirdly , in the things of the life to come , even as they which are heirs together of the grace of life . and now a fourth use is added , to be a remedy against sin , which was not from the beginning , cor. . . what reason is there brought to prove that god was to make a woman an help unto man ? either he must have an help or companion , but there is none fit among the creatures , therefore i must create one ; the first proposition being evident , the second is proved by gods own testimony , and adams experience , who having given names to all the creatures truly , and according to their natures , yet found none fit for his company , gen. . . what learn you from thence , that the lord would have adam see whether there were a helper amongst the other creatures which he knew well to be unfit ? to teach us , that ere we enter into mariage we should have a feeling of our own infirmity and need of a wife , whereby that benefit may become more sweet , and we more thankfull unto god ; which if it be true in a man , it ought to be much more in a woman , which is weaker , and much more insufficient then he . what else ? that it is a perverse thing to love any creature so well as mankind , against those men that make more of their horses and hounds then of their wives ; and against those women which make more of a monky , or of a parrat , or of a spaniel , then of their husbands . vvhat note you of that , that when adam was asleep his wife was made ? that the lord is the giver of the wife without our care , and that besides our prayers to god for one , the care is to be laid upon the lord , and upon our parents , which are to us as god was to adam , to direct us therein , prov. . . vvhy was not evah made of the earth as adam was , but of a rib of her husband ? to admonish her of her subjection and humility , as the apostle teacheth ; the man was not of the woman , but the woman of the man , cor. . . which subjection also appeareth in this , that adam gave her the name . to put them in mind of the neer conjunction that should be between the man and his wife in love and affection . vvherefore doth god bring the woman to adam ? to note that how fit soever a woman be , yet she should not be received to wife untill god gave her , and when he giveth her by his ordinance that he hath appointed , that then he should receive her . vvhereof dependeth this , that a man shall leave father and mother and cleave to his wife ? gen. . . of this , that she was flesh of his flesh , and bone of his bone , and that god did give her unto man , and he accepted her . the creation which is the former part of the execution of gods decree being ended , what is the other ? providence . how may it appear that there is a providence ? partly by the word of god , matth. . . prov. . . partly by reason . vvhat reasons have you to prove that there is a providence ? the agreement of things which are most contrary in the world , and which would consume one another , if they were not hindred by the providence of god. the subjection of may men and women unto one person , both in common-wealths and families . the means of our preservation and nourishment ; for meat , drink and clothing , being void of heat and life , could not preserve the life of man and continue heat in him , unlesse there were a speciall providence of god to give vertue unto them . those beasts that are hurtfull unto man , though they encrease more and no man kill them , yet are fewer then those that are profitable unto man. the feeding of the young ravens in the nest when the damme forsaketh them . the hatching of the ostriches egge . the lord hath so disposed of the wilde beasts , that they go abroad in the night time to seek their prey , and lie in their dens in the day time , that men may goe abroad to their work . god doth preserve his church from the devill and the wicked , so that though they be stronger then it , yet they cannot hurt it . obj. . but it seemeth that the inequality holden in the government of men should prove , that all things are not governed by the lord , for the worst are richest oftentimes , and the best poor ? his government in all things whatsoever , is good ; for he is no lesse good in his government then in his creation . obj. . if god doe guide all things , we should have no serpents and other noysome and hurtfull things ; no war , no sicknesse ? they are the instruments and means of the execution of gods justice and vengeance upon men that offend against him , in which respect the prophet saith , there is no evill in the city which the lord hath not done , amos . . obj. . how commeth it then to passe if these be instruments of vengeance for sin , that they fall upon the good , and rather upon them then upon the wicked ? the most godly having the remnant of sin that dwelleth in their mortall bodies , deserve everlasting condemnation , and therefore in this life are subject to any of the plagues of god ; as for that they are sharplier handled oftentimes then the wicked , it is to make triall of their patience , and to make shew of the graces he hath bestowed upon them , which he will have known , and that it may be assured that there is a judgement of the world to come , thess. . wherein every one shall receive according to his doing in this life , either good or evill . having shewed that there is a providence ; declare now what it is . it is a temporary action of god , whereby he moveth and directeth all things after the counsell of his own will to their proper ends . or thus , it is the second part of the execution of gods decree , whereby he hath a continuall care over all his creatures once made , sustaining and directing them with all that , that belongeth unto them , and effectually disposing of them all to good ends , eph. . . rom. . . zach. . . prov. . . jer. . . col. . . psalm . . . & . . why say you it is an action ? to distinguish it from the essentiall attributes of god. why say you that it is temporary ? to distinguish it from the eternall decree of god. why say you , [ whereby he moveth and directeth all things ? ] to shew first , that god is not idle in heaven , as epicures doe dream . ly . that nothing can come to passe without the providence of god. why say you [ after the counsell ? ] to shew that god doth nothing unadvisedly and rashly , but useth , first , his knowledge , whereby he perfectly understandeth all things ; secondly , his wisdom , whereby he doth dispose all things being known . why say you [ of his own free will ? ] to shew first , that god is not compelled to doe any thing , but whatsoever he doth , he doth it voluntarily , without compulsion . ly , that the lord in the dispensation and government of all things , doth not follow the advice and counsell of any other ; neither regardeth any thing without himselfe . why say you [ to their proper end ? ] to shew that the lord doth not only govern things generally , but every thing particularly together with their properties , qualities , actions , motions , and inclinations . is gods providence then extended unto all his creatures ? yea , unto all persons , things , actions , and qualities , and circumstances , how usuall soever they seem to be ; god exercising his providence about all things in generall , and every thing in particular ; for not one sparrow , whereof two are sold for a farthing , falleth without the providence of our heavenly father , not so much as a haire of our heads , mat. . , . no ( it may truly be said ) not the bristle of a swine falleth without the providence of god. but it seemeth a thing unworthy of gods great and infinite majesty to deale and have a hand in small matters , as for a king to look to the small matters of his houshold . no more then it is a disgrace to the sun that shineth in the foulest places . how is that to be understood then that the apostle saith , cor. . . hath god care for oxen ? it is spoken only by way of comparison , having regard to the great care he hath of men : for in respect he commanded they should not muzzle the mouth of the oxe that did tread out the corn , by the care he hath of oxen , he would shew that his care is much more for men ; especially for the ministers of his gospell . what other things be there from which some doe exclude the providence of god ? things done by . necessity . . art. . nature . . fortune and luck . . casualty and chance . . destiny . . free-will . how manifold is necessity ? two-fold . . absolute necessity , the contrary whereof cannt be . . necessity with a condition , which is such as puts down the cause , the effect followeth ; but take away the cause , the effect ceaseth . how prove you that god hath a government in things that come by chance and casualtie ? prov. . . the lots are cast in the bosome , yet the issue of them , and their event hang upon the lord. exod. . . deut. . . is there not then any fortune or chance of things in the world ? not in respect of god , by whose appointment the very haires of our heads are governed and numbred , but in respect of man that knoweth not future things , the scripture useth such words , to shew the suddennesse and uncertainty of a thing , exod. . . eccl. . . luk. . . doe the creatures ever since the first six dayes continue of themselves being onely governed of god ? no , the creation still is after a manner continued , in that all things are sustained by the same power whereby they were made : for god is is not like a builder , that is the cause onely of the making , and not of the being of his building ; but he is such a cause of being to all creatures , as the sunne is of light unto the day , so that without his continuall working , all would return to nothing . what proofe have you of this continuall working of god ? our saviour saith , john . . my father worketh untill this time , and i also work ; meaning in continuance and preservation of all creatures ; for in him we live , move , and have our being : acts . , , , . and the apostle testifieth , heb. . . that our saviour christ by whom the world were made , beareth up all things , and upholdeth them in their being with the word of his power , his mighty word . thus moses teacheth how the lord established the continuance and preservation of all the creatures in the world both living and void of life , gen. . so doth the prophet also in the . psal. . . how doth god sustain all creatures ? partly , by the continuation of particulars , either for the whole time of this world , as heaven and heavenly bodies , earth and other elements , &c. pet. . . or for the time of life allotted , as all living creatures , psal. . . psal. . , &c. partly , by propagation of kind , whereby creatures even of shortest continuance , doe successively abide unto the end of the world , gen. . . . , . thus god sustaineth and preserveth all that he hath made : how doth he govern and dispose of them ? god ordereth all his creatures according to his pleasure , guiding and imploying them and their natures to those severall ends and uses whereby they may best serve unto his glory , ps. . . dan. . , . and the good of themselves and of their fellow creatures , especially of man ; ps. . but he hath one generall manner of government belonging to all ; and another speciall , which is proper to the principall creatures . how doth god work in all the creatures generally ? first , he doth move and stirre up that power which he hath given the creatures unto working . secondly , he doth assist , direct , and help it in working of that which is good . thirdly , he doth work together , and give being unto that which is wrought . what are the principall creatures you speak of ? the reasonable creatures , angels , and men , which were created like unto god in a high estate of holinesse and happinesse , psal. . , . & . . & . . luke . . mat. . . how commeth it to passe that there is a particular kind of government for the reasonable creatures above others ? because that they are creatures of another nature then the rest , being not only acted and moved in one course as the other are , but having a power of understanding what doth concern them , and of moving themselves accordingly . what government doth follow hereupon ? that which is by teaching , and answerable fulfilling of that which is taught . how by teaching ? by instructing , commanding , praising , forbidding , promising , threatning , and permitting . how by fulfilling ? especially , by blessing and cursing . what is the manner of gods working in his providence ? it is sometimes ordinary , other times extraordinary . what is the ordinary course of gods providence ? when he bringeth things to passe by ordinary meanes , and that course which he hath setled in nature . esa. . . what is the extraordinary ? when he bringeth things to passe either without meanes , or by means of themselves too weak , or beside the course of such means , and course of nature ; which works are usually called miracles . may we indifferently expect gods extraordinary working , as we may his ordinary ? no , where ordinary means be had , we cannot look for an extraordinary work . what doe they that run unto the immediate and extraordinary providence of god , without necessary occasions ? they doe tempt god. how many wayes is god tempted ? first , by distrust : secondly , by presumption . when is god tempted by distrust ? when men think that god either cannot , or will not fulfill his promises . when is god tempted with presumption ? when men depend upon the immediate providence of god without any warrant of the word so to doe . how many sorts of men doe thus tempt god ? first , they that doe wastfully mis-spend their goods . secondly , they that having received gifts of mind and strength of body , doe not use them in some lawfull calling for the maintenance of them , but doe live idlely . thirdly , they that make an occupation of dicing and carding , and such like . fourthly , they that thrust themselves upon unnecessary dangers . fifthly , they which take pains for the maintenance of their bodies in this life , but have no care of those things which belong to the salvation of their soules in the life to come . what are the means by which god doth use to exercise his providence ? two , the first passive , the second active . what call you passive means ? those which although the lord doth use them , yet have no knowledge nor understanding to move or direct themselves , but are wholly moved and directed by god. what call you active meanes ? those which although god useth , yet have reason , knowledge , and understanding in themselves how to move or direct themselves , such are men and angels , whether they be good or evill . doth god work after the same manner by the wicked , that he doth by the godly ? no , for god worketh by the wicked , but not in them ; as for the godly , he worketh not only by them , but also in them : wherby it cometh to passe , that the work of the godly is acceptable unto god , but the work of the wicked is not acceptable unto god , although they doe the same thing , which the godly doth . how can it be shewed out of the scriptures , that god hath a hand whereby he governeth even the transgressor against his holy will ? gen. . . is is expresly said that god did send joseph before into egypt , and that his brethren did not send him , wherein god is said to have had a further and a stronger hand in his sending into egypt then his brethren , and therefore it is manifest that god did that well , which the patriarchs did sinfully , gen. . . exod. . . god hardened pharaohs heart . sam. . . it is said that god had commanded shimei to curse david . sam. . . god moved david to number the people . chron. . . it is said that it was of god that rehoboam harkened not to the people . kings . . . . it is said that the devill was bidden of god sitting in the seat of his righteous judgement to be a lying spirit in the mouthes of the false prophets , kings . esa. . . god mingled amongst them the spirit of error . esa. . . who gave jacob for a spoile , and israel to the robbers ? did not the lord ? esa. . . why hast thou made us to erre out of thy way , and hardened our heart from thy feare ? rom. . . god gave them up to vile affections . thess. . . god sent them strong delusions . and to be content with one more testimony among many , let us consider how the most vile and horrible act that ever was done , upon the face of the earth , the lord god is said to have wrought most holily : for as judas , the jewes and pilate are all said to have given christ to death ; so the father and christ are said to have done the same , and that in the same words , though the manner and purpose are diverse , acts . . & . . rom. . . doth not god then suffer such things to be done ? he suffereth indeed , yet this is not an idle permission , as some imagine , but joyned with a very and active doing or work of god , as in the crucifying of christ , it is said that they did nothing but that which the hand of god had determined before ; acts . . & . . & . . for god is not only a bare permitter of the evil works , but a powerfull governour of them to his glory , and an effecter also of it so far as it hath any good in it . but doth not this draw god to some stain of sin from which he is most free , as being that which he punisheth ? in no wise , for that which is evill , hath some respect of goodnesse with god. first , as it is a meer action , god being the authour of every action ; acts . . but the devill and our concupiscence , of the evill in it : as he that rideth upon a lame horse causeth him to stirre , but is not the cause of his halting . secondly , as it is the punishment of sin , for punishment is counted a morall good , in that it is the part of a just judge to punish sinne ; and thus god willeth the sin of the wicked , for their punishment , without sin in himselfe ; rom. . . & . ult . thirdly , as it is a chastisement , a triall of our faith , as martyrdome ; or propitiation for sin , as the death and passion of christ , acts . . & . , . where although the giving of christ to the death of the crosse be attributed in the same words to god and christ , to judas , pilate , and the jewes ; yet diversly , and in severall respects , they are declared to meet in one and the same action , whereby there appeareth no lesse difference between god and christs purpose , and theirs , then between light and darknesse . declare how god can have a hand in these things , and yet be free from sin . he is a cunning workman which with an ill toole will work cunningly , and as a most excellent apothecary maketh a medicine of the mixture of poyson in it , which is not yet poysenous , but rather medicinall ; so the lord in guiding and managing the poyson of sin , draweth treacle from the sins of men , as it were the poyson , in such sort as they turn to his glory , and good of his church ; and cannot be charged with sin no more then the apothecary with poysoning , in so ordering the poyson , as it doth the contrary , by his skill , unto that which by nature it would doe : and as in painting , the black colour giveth grace to other beautifull colours in making them shew better ; so it is in this work of god , in which the sin and untruth of men ( as by a black and dark colour ) causeth the truth and righteousnesse of god ( as the white ) to be more commended and to appeare better . but how are these actions of the wicked discerned from the work of god in them ? first , by the cause from whence the action commeth : for josephs brethren of envie sent him into egypt , but god in mercy . shimei cursed david of malice , but god of justice against davids murther and adulterie . rehoboam out of the unadvisednesse of his heart refused the request of his people ; but god by his wise counsell did so dispose of it . the devill from hate to ahab was a laying spirit in the mouth of all his prophets , but god in justice against his idolatrie . pilate of ambition and feare , the jewes of malitious envie , and ignorance , judas of covetousnesse , but god of love gave christ ; and christ himselfe in obedience to his father ; and therefore that action as it was from god and christ was most just and righteous , as from the other , most wretched and abominable . secondly , by the end whither they tend : for josephs brethren sent him to the end he should not come to the honour foretold out of his dreame , but god sent him to provide for his church , and to fulfill that that was foretold . shimei cursed to drive david to despaire , but god directed him for exercise of davids patience . the devill lied in the false prophets to ruine ahab , but god justly to punish him for his idolatry . rehoboam to satisfie the desire of his young beardlesse counsellours , but god to perform the word that he had spoken by his prophets . pilate to please the people , and to keep his credit with caesar , judas for obtaining of the mony he desired , and the jewes that our saviour christ should not reigne over them : but god and christ to save his people . but were it not better to say that these things were done by gods permission rather then by his providence and government , thereby to avoid an absurdity in divinity , that god is the authour of evill ? it is most truly said , that god is not the authour of sin , whereof he is the revenger ; and also that it is done by gods permission : but it is not an idle permission separated from the providence and government of god , and therefore a distinction of gods permission separated from his government of sin is not good ; especially considering that the distinction of such a permission doth not defend the justice of god , for the which it is devised . how may that appeare ? it he permit sin , he doth it against or with his will ; if he doe it against his will , then is he not almighty ; as one that cannot let that he would not have done ; if with his will , how can his justice be defended , if they were not some good things for which hee doth willingly permit it ? for if a captain should willingly suffer his souldiers to be murthered when he might hinder the slaughter of them , although he put no hand to the murther , he is not therefore excusable , and free from the blood of his souldiers . what else can be alledged against the permission that is separated from the government of the providence ? for that by this means god should bee spoyled of the greatest part of the government of the world , seeing the greatest part and most of the world are wicked , all whose actions are ( as they themselves are ) wicked . is there yet any other matter against this distinction ? if in that god doth permit sin he should have no hand in guiding and governing it , then he should have no hand in guiding and governing of good things ; for as it is said that he permitteth sin , so it is also said that he permitteth the good , heb. . . what use is to be made of the doctrine of gods providence ? first , as in the creation , so in the continuation , preservation and government of all things , the power , wisdome , and goodnesse of the only true god is set forth ; and therefore in all things is he to be glorified , rom. . . yea even in the sins of men for the good things he draweth forth from their evill . secondly , the consideration of this , that nothing can come to passe without the providence of god , should move us to fear god , and make us afraid to commit any sin ; far otherwise then the wicked , who upon that , that it is taught that all things come to passe by the providence of god according to that he hath decreed , eccl. . . . would conclude that then a man may give himself liberty to doe any thing , considering that it must needs be executed , that god hath decreed . thirdly , we must banish all slavish fear out of our hearts , knowing that nothing can come to passe without the providence of god. fourthly , this should breed thankfulnesse to god in prosperity , and in all things that come unto us according to our desire ; whatsoever blessing we receive , we must acknowledge it to come from god , and give him the praise and glory , rom. . . not sacrifice to our own nets , hab. . . or stay our minds in the instruments thereof , without looking upto him by whose speciall providence and government we obtain our desires . fiftly , this should cause humility under the hand of god when things come otherwise then we desired . sixthly , in adversity we should patiently suffer whatsoever affliction the lord layeth upon us : for this consideration hath wrought patience in gods servants , it is the lord , let him doe whatsoever pleaseth him , sam. . . seventhly , we must mark and observe the providence of god in former times , that thereby vve may gather arguments of his goodnesse unto us in the time to come . having thus spoken generally of the providence of god ; we are now to descend unto the speciall consideration of that which doth concern the principall creatures , upon whom god hath declared the glory of his mercy and justice : and first to begin with angels : shew how they are upheld in their beeing . they are all sustained by the power of god , so that they shall never die , or return to nothing , luk. . . how doth god dispose of them ? first , concerning their everlasting condition , they had a law given them in their creation , which the elect observe , and are established in their perfection : but the reprobates sinning against it have lost their first estate , and are reserved unto further judgement : for all being by god created good at the first , gen. . . some continued in humility and obedience according to that dignity in which they were created : others continued not in the truth , joh. . . and so kept not their beeing or excellency in which they were created of god , ( by whom nothing could be made but good ) but trangressed and fell from it by their sin and wickednesse becomming devils , jude ver . . secondly , for their employment god useth them all , both good and evill angels , as his servants and ministers for the accomplishment of his will and work , job . . how are the good angels called in the scripture ? . elohim , or gods , for their excellency and power , psal. . . compared with heb. . . psal. . . with heb. . . . sons of god , job . . . angels of light , cor. . . . elect angels , tim. . . . heavenly souldiers , luk. . . . men of god for their office. . principalities , and powers , and dominions . . seraphims and a flame of fire for their swift zeal to doe gods will. . cherubims from the form of young men , wherin they appeared . have they any proper names ? some for our capacity have names given unto them , as gabriel , &c. how many are there of them ? they be innumerable , mat. . . heb. . . dan. . . psal. . . . are there divers degrees of angels ? yes ; for some are principalities , and powers , and dominions , and thrones , col. . . which sheweth not so much a difference in nature as in diverse employment in office : but what those degrees are , it is not observed out of scripture , and therefore to us is unknown . with what properties are these angels specially endued ? they are endued with wisdome , holinesse , willingnesse to put in execution the will of god ; power , swiftnesse , industry , glory , &c. far above any man. what measure of knowledge have they ? very great in comparison of man , both by creation and otherwise . how many sorts be there of their knowledge ? three : first , naturall , which god endued them with at ther creation , far above any man , as their nature is more heavenly . secondly , experimental , which they doe mark and observe farre more carefully then man , in gods government of the world , and out of all creatures , eph. . . luk. . . thirdly , divine , of which god informeth them according to the severall matters that he sendeth them about , and hereby they know things to come , as dan. . the angel telleth before to daniel the time of christs death , and matth. . god telleth the angel josephs thoughts . doe not angels of themselvess know the thoughts of men ? no ; for that is gods property only , kings . . chro. . . but in some messages , as that in the first of matthew , god is pleased to manifest it unto them . have they not knowledge then of all things done here upon earth ? no ; for all things are only known to god alone , heb. . . yet they know the matters of those men and places where god appointeth them a message , as cornelius his alms , acts . . and the uncomlinesse of women in the congregation where they are , cor. . . can the good angels fall at any time ? no ; god hath confirmed them in their well beeing that they might never fall by sin from their first blessed estate , matth. . . whence commeth this ? not from their own nature ( which was subject to mutability ) but from gods mercy : for seeing those angels are elect of god , tim. . . it followe●h of necessity that they are kept and upholden only by his grace and mercy , whereupon his election is grounded . now for the employment of these angels , what are you to note therein ? their apparitions , and the offices which they perform . in how many sorts have angels appeared ? in as divers as it pleased god to send them , but specially in two ; namely , in visions , and true bodies . what mean you by visions ? their appearing in some extraordinary sort to the mind and inward senses , either in the night by dreams , as to joseph , matth. . . or in the day by some strange shows , as they did to the prophets , zach. . . how manifold was their apparition in body ? in the true bodies , either of men , or of other creatures . what examples have you of their apparition in the bodies of men ? gen. . . two angels ( beside christ ) appeared to abraham ; so did two likewise to the apostles , act. . . and gabriel to the virgin mary , luk. . . were these bodies of living men , who had souls : or bodies created upon occasion ? they were bodies extraordinarily created upon that occasion by god having no souls , but the angels to give them motions ; and after were dissolved by god to nothing , having neither birth nor buriall . did they move from place to place in these bodies ? yes ; and did many other actions proper to man : the angels appearing to abraham did truly eat and drink , though without need ; the angels did truly speak and touch lot , pulling him : but these actions were done by them in an extraordinary speedinesse and manner , more then any man can doe . have angels ever appeared in the bodies of other creatures ? yes ; for therefore are they called cherubims of creatures that have wings , satan spoke in the body of a serpent to evah , and so to the heathen in sundry other creatures . with what feeling did the godly finde the apparition of the angels ? many times with great fear and terror ( as may be seen in daniel . , , , , &c. ) which was caused by the small glimpse of glory that god vouchsafed to them , which man for his sin could not bear . what learn we by that ? to know our misery and corruption , and that in comparison of gods appearing , we should be ready to turn to dust . how many are the offices the good angels perform ? twofold : first , in respect of god. secondly , in respect of the creatures . how many are their duties concerning god ? three : . they doe continually praise and glorifie god in heaven . . they do always wait upon the lord their god in heaven , to expect what he would have them doe . . they knowing his will doe put it in execution . how manifold are their duties concerning the creatures ? twofold : either generall , in respect of all the creatures ; or speciall , in respect of man. what is the generall dutie ? that they are the instruments and ministers of god for the administration and government of the whole world . what are the offices which they perform towards man ? they are either in this life , or in the life to come . how manifold are the offices which they perform towards man in this life ? twofold : either such as respect the godly , the procuring of whose good is their speciall calling , heb. . . mat. . . ps. . . or such as respect the wicked . how many good angels hath every one attending upon him in this life ? hath he one alone , or hath he many ? that is as the glory of god and the necessity of the saints requireth ; sometimes there doe many attend upon one , sometimes one upon many . what are the good offices which the angels perform towards the godly in this life ? they are used as instruments , . to bestow good things upon them . . to keep them from evill . how manifold are those good things which by the ministery of the angels are bestowed upon the godly ? they partly concern the body , partly the soul. what are the good things that concern the body ? . they are used as instruments to bestow things needfull for the preservation of it , and to bring necessary helps to men in their distress , as to elias and hagar . . they are appointed of god to be as a guard and garrison unto his children to comfort and defend them walking in their lawfull callings , psal. . . & . . . they give an happy successe to them in the good things they go about , gen. . . . ver . . they are appointed as watchmen over the saints , that by their presence they might keep their bodies in shamefastnesse , holinesse and purity , cor. . . what are the good things of the soul which the lord doth bestow upon the saints by the ministery of the good angels ? . to reveal the will of god to them , and to inform them in things which he would have done , act. . . . to stir up good motions in their hearts . . to comfort them in sorrow , as christ was comforted being distressed in soul , luk. . , . and paul , acts . , . . to rejoyce at the conversion of the saints , luk. . . how manifold are the evill things from which the good angels doe keep the godly ? they likewise doe partly concern the body , partly the soul. what are the evils of the body ? they are either without , or within us . from what evils without us are we preserved by the ministery of the angels ? . from those dangers that one man bringeth upon another . . from those that they are subject unto by reason of wilde beasts . . from those evils whereunto we are subject by reason of other creatures without life . . they doe not only preserve the bodies of the saints , but also all things that are theirs as their goods , wife , children and families . what are the evils within us from which the angels doe keep us ? first , sicknesse . secondly , famine . thirdly , death . vvhat are the evils of the soule from which the angels doe keep us ? from sin , and that two ways , . by their continual presence . . by their power . what are the actions which the good angels perform towards wicked men in this life ? . they restrain and hinder them from many wicked things which they would bring to passe . . they execute judgements upon the wicked , and punish them for their sins committed , kings . . gen. . . what are the offices which the good angels are to perform towards man after this life ? first , they carry the souls of the godly , being separated from the body , with comfort into heaven , ( as lazarus , luk. . . ) and thrust the wicked into hell . secondly , they wait upon christ at the day of judgement , to gather all the faithfull unto him , and to separate the wicked from among them , ( matth. . . & . ) and to rejoyce at the sentence which he shall give . are we not to worship the blessed angels for the good offices which they perform towards man , and to unto them ? not in any case ; for , . they themselves refuse it , rev. . . . they are but gods messengers and our fellow brethren . . god is only to be worshipped , jud. . . mat. . . col. . . thus much concerning the good angels ; what are you to know concerning the evil ones ? first , their sin or fall . secondly , the evill offices they perform . how many things are we to consider in their fall ? two : . the manner . . the backsliding it self . what must be considered in the manner ? four things . . they were created , though good , yet mutable , so as they might fall . . being created mutable , they were tryed whether they would fall or not . . being tryed , they were forsaken of god , and left to themselves . . being left to themselves , they committed all sin even with greedinesse . how many things must be considered in the fall it self ? three : . from whence they fel. . whereunto they fell . . the punishment god laid upon them for their fall . from whence fell they ? first , from their innocency and estate which god had set them in , job . . joh. . . pet. . . jude ver . . secondly , from god , and thereby from fulnesse of joy and perfection of happinesse . whereunto fell they ? god suffered them voluntarily and maliciously without any outward temptation to fall into that unpardonable sin of apostasie , and into the most grievous sins that could be committed . what was the principall sin that the angels committed ? howsoever some think it was pride , abusing the place of isaiah , . , . which is meant of the king of babylon ; others envy towards man , as in the book of wisdome , . . others lying , out of john . . yet it comprehended all these and more too , being an utter falling away from god , and that holy standing god placed them in , especially to minister for mans good . how commeth it to passe that the fall of angels is without hope of restitution , since man is recovered after his fall ? the devill committed the sin against the holy ghost , matth. . . john . . sinning wilfully and maliciously , which is proved by his continuall dealing against god , and therefore he shall never be restored . were there many angels that did thus fall ? yes , as appeareth by rev. . . & mat. . , . where a legion possessed one man. what punishments were laid upon the angels for their fall ? first , the fearful corruption of their nature from their first integrity , and losse of gods image , so that they can never repent . secondly , the casting of them out from the glory of heaven , and the want of the comfortable presence of god for evermore , pet. . . thirdly , a griefe and vexation at the prosperity of the saints . fourthly , a limitation of their power that they cannot doe what hurt they would . fifthly , horrour and feare of the judgement of the great day ; whereunto they are reserved in everlasting chaines under darknesse , pet. . . jude , vers . . sixthly , a more heavy torment after the day of judgement in hell fire , where they are to feel the infinite wrath of god world without end . mat. . . luke . . mat. . . apoc. . . can the devill work miracles , and tell things to come ? no , but god onely ; mat. . . esay . . what power have they to hurt man ? they have no more power then is under nature , ( for above nature they cannot work ) and yet they can doe nothing by that power , but what god appointeth ; not so much as the entring into hogges . matth. . . how are they affected towards man ? very maliciously , as their severall names given them doe declare . what be those names ? first , satan , because they mortally hate men . secondly , devill , because they slanderously accuse them to god and man , job . . & . . rev. . , , . thirdly , the old serpent , for their subtile temptation . fourthly , the great dragon , for their destroying of many , rev. . , how many of them doe attend upon every man ? sometimes many upon one , and one upon many . what be the evill offices they perform against man ? some are common to the godly with the wicked , others are proper to the wicked alone . have they a like power over the godly and the wicked ? no , for though god permitteth them often to try and exercise the godly , sam. . compared with chron. . eph. . . both in body and in mind , ( as satan afflicted job both outwardly with grievous sores , and inwardly with dreams and visions ; and sometimes buffeted paul , cor. . . sometimes hindered him from his journey , thess. . . ) yet he limiteth them , and turneth their malice to the good of his children , luk. . . how manifold are the evill offices which they perform in common against the godly and the wicked ? two-fold ; either such as respect the body , and the things belonging thereunto , or such as respect the soule . how doe they hurt the body or the things belonging to the body ? they are permitted by god for mans sinne : first , to hurt the creature , that should serve for our comfort , as the ayre , sea , trees , &c. rev. . , . secondly , to abuse the bodies both of men and beasts , for the effecting of their wicked purposes . thirdly , to delude the senses , making men to beleeve things to be such as they are not , as the devill did by jannes and jambres in egypt , and by the witch of endor . fourthly , to inflict sicknesse and evills upon the bodies of men , and to torment and pain them , as in job , and the egyptians . fiftly , to strike some dumb . sixtly , to enter into , and really to possesse the bodies of men , using them in most fearfull sort , as matth. . . & . . seventhly , to inflict death upon the bodies both of men and beasts . how doe they hurt the soule ? first , by depriving some of the use of their reason by frensie and madnesse . secondly , by troubling and tormenting some with griefe and vexation of soule . thirdly , by abusing some with passions and melancholy fits , as saul , sam. . . fourthly , by seducing others , king. . , . cor. . . fiftly , by manifold and fearfull temptations to sin and wickednesse . sixthly , by prevailing in such temptations . seventhly , by accusing before god those with whom they have so prevailed . eightly , by hindring men from doing good things . what are the offices of the evill angels that respect the wicked alone ? first , to rule and reign in them without controlment , and to finish his work in them . secondly , to murther and destroy them in this world , and in the world to come to torment soule and body in hell for ever . what use are we to make of this doctrine , concerning the evill angels ? first , to tremble at the lords severity towards them , pet. . . and to be thankfull for his bounty and mercies towards our selves , psal. . . , . eph. . , . secondly , to remember that if god spared not those spirituall creatures sinning against him , neither will he spare us rebelling against his majesty , pet. . . thirdly , to feare to offend god , that hath such messengers to send at his command . fourthly , to learn to arm our selves with the shield of faith and fear of god , since we have such great enemies to fight against , eph. . . pet. . . fifthly , to be comforted , that though the devill be powerfull and most malicious against us , yet christ hath broken his head , gen. . . and at last will tread satan under our feet , rom. . ● . thus much of the providence that concerneth angels . shew now how god doth deale with man. as with that creature in whom above all other , he intendeth to set forth the glory of his wisdome , power , justice , and mercy ; prov. . . psal. . . &c. cor. . , . and therefore the scriptures doe most plentifully declare the dealing of god with man , both in the time of this world , and for ever hereafter . how is man upheld in his being ? two wayes . first , as all other bodily creatures : partly by maintenance of every mans life here on earth , for the time alotted by god himselfe . acts . . ps. . . tim. . . partly , by propagation of kind unto the end of the world , through the blessing of procreation . gen. . . eccl. . . secondly , as angels after a sort ; god so providing , that though the body of man returneth to the earth from whence it was taken , yet the soule perisheth not , but returneth to god that gave it ; eccl. . . yea , that the same body also and every part thereof is preserved in the grave , and shall be joyned intire to the soule at the last day , so to continue for ever . job . , . how manifold is the state wherein man is to be considered ? threefold : first , the state of innocencie , commonly had and lost of all mankind , both elect and reprobate , without difference , eccl. . secondly , the state of corruption and miserie seising on all men naturally , but abiding without recoverie only in the reprobate , rom. . . thirdly , the state of redemption proper to the elect , pet. . . psal. . . all which doe make way unto that finall and everlasting estate of honour or dishonour fore-appointed unto all men , beginning at the end of this life , perfected at the day of judgement , and continuing for ever in the world to come . and thus touching this part of gods providence the scriptures doe teach us , both the benefits of god bestowed upon man before his fall ; and likewise his justice and mercy towards him after his fall : his justice upon the reprobate , who are left without hope of restitution , and reserved together with the devills unto everlasting punishment , matth. . . rev. . . . his mercy upon the elect who notwithstanding their fall , are restored again by grace , gen. . . is it not likely that all the visible world together with man , is fallen without hope of restitution by mercy ? yes , for it standeth well with the justice of god , that seeing the visible world was made for the use of man , gen. . . that with the fall of man it should be punished , gen. . , . and with his raising up be restored , rom. . , , . what is that speciall order of government which god useth towards mankind in this world , and in the world to come ? in this world he ordereth them according to the tenor of a two-fold covenant , in the world to come according to the sentence of a two-fold judgement . what understand you by a covenant ? an agreement which it pleaseth almighty god to enter into with man concerning his everlasting condition . what be the parts of this agreement ? two : the one is the covenant that god maketh with us ; the other is the covenant that we make with god : the summ of the former is , that he will be our god , of the latter , that we will be his people . jer. . . what gather you from the former ? the sir-name of god , as it is in divers places of scripture , and namely , exod. . . where it is said , the lord god of your fathers , the god of abraham , the god of isaac , the god of jacob , hath sent me unto you ; this is my name for ever , and this is my memoriall unto all generations : from whence we may observe the singular glory and priviledge of gods people , in that god is content to take his sir-name of them , heb. . . why is this sir-name added ? for that it is a fearfull thing to think of the proper name of god alone , unlesse this be added to it , whereby he declareth his love and kindnesse to us . what gather you from the latter ? that man standeth bound by these covenants of agreement , to perform that duty which god requireth at his hands . how many such covenants be there ? two : first , the law and covenant of works ; secondly , the free promise or covenant of grace , which from the comming of christ is called the gospell . rom. . , . gal. . , . which of them was first ? the law , for it was given to adam in his integrity , when the promise of grace was hidden in god. how so , since it is said that the law was first given to moses ? that is to be understood of the written law , as it was written by moses , and ingraven in tables of stone by the finger of god , otherwise the same was imprinted in the beginning in the hearts of our first parents , and therefore it is called the law of nature , rom. . . how was this law given unto adam in the beginning ? it was chiefly written in his heart at his creation , and partly also uttered in his eare in paradise ; for unto him was given a will both to good and also to evill , and also to be inclined thereto with ability to perform it . there was something likevvise outwardly revealed , as his duty to god in the sanctification of the sabbath , to his neighbour in the institution of marriage , and to himselfe in his dayly working about the garden . how doth it appeare that the substance of the morall law was written in the hearts of adam and eve ? first , by the effect of it in them both , who immediately after their fall were forced by the onely guilt of conscience ( not yet otherwise charged ) to hide themselves from gods presence . gen. . . secondly , by the remainders thereof in all mankind , who even without the law , are by light of nature a law unto themselves . gen. . . rom. . , . how hath the morall law been delivered since the fall ? the summe thereof was comprised in ten words , exod. . . deut. . . commonly called the decalogue or ten commandements , solemnly published and engraved in tables of stone by god himself , deut. . . afterwards the same was more fully delivered in the books of holy scripture , and so committed to the church for all ages , as the royall law for direction of obedience to god our king ; jam. . . and for the discovery of sin and punishment due thereto . deut. . . rom. . . & . . what then doth the law now require of us ? all such duties as were required of adam in his innocency , levit. . . and all such as are required since by reason of his fall ; deut. . . binding us to eternall death for our least defect therein . declare now out of that which hath been said what the covenant of works is . it is a conditionall covenant between god and man , whereby on the one side god commandeth the perfection of godlinesse and righteousnesse , and promiseth that he will be our god if we keep all his commandements : and on the other side man bindeth himselfe to perform intire and perfect obedience to gods law , by that strength wherewith god hath endued him by the nature of his first creation . what was done in this covenant on gods part ? there was his law backed with promises , and threatnings , and unto them were added outward seales . what was the summe of this law ? doe this , and thou shalt live ; if thou dost it not , thou shalt dye the death . what is meant by doe this ? keep all my commandements in thought , word , and deed . what is meant by life promised to those that should keep all the commandements ? the reward of blessednesse and everlasting life , levit. . . luke . . what is meant by death threatned to those that should transgresse ? in this world the curse of god and death with manifold miseries both of body and soule , and ( where this curse is not taken away ) everlasting death both of body and soule in the world to come , deut. . . & . . . & . . levit. . deut. . what were the outward seales added hereunto ? the two trees planted by god for that purpose in the midst of the garden , gen. . . . . that adam before and in the sight of them might resort to some speciall places to serve god in , and might by the sight of them be put in mind of those things whereof they were signs and seales . what did the tree of life serve for ? it sealed up happinesse , life , and glory unto man , upon condition of obedience ; that by tasting thereof ( which no doubt , according to the manner of sacramentall signes , was a tree of marvellous comfort and restoring ) he might be assured he should live in paradise for ever , if he stood obedient to gods commandements , gen. . . prov. . . revel . . . was this tree able to give everlasting life to man , or otherwise , why did god after the fall shut man from it ? it was no more able to give everlasting life , then the bodily eating of any other sacrament ; but adam having by sin lost that which was signified hereby , god would have him debarred from the use of the sacrament . what did the tree of the knowledge of good and evill serve for ? both for triall of obedience , and also for a warning of their mutability , and of what would follow upon sin ; so sealing death and damnation in case of disobedience , not as though the tree was able to give any knowledge , but that by tasting of it contrary to gods command they should have experimentall knowledge of evill in themselves , which before they had of good only , and by wofull experience should learn what difference there was between knowing and serving god in their integrity and being ignorant of him by their sin , gen. . . what was done in this covenant on mans part ? man did promise by that power which he had received , to keep the whole law , binding himself over to punishment in case he did not obey . in what state is man to be considered under this covenant ? in a twofold estate . . of innocency . . of corruption and misery . what things are you to note in the innocent estate of man ? first , the place where he was seated . secondly , the happy and glorious estate he there enjoyed both in soul and body . where did god place man when he created him ? in a most glorious , pleasant and comfortable garden , which is called paradise , or the garden of eden for pleasantnesse , gen. . . what doth the scripture teach concerning it ? the place where it was ; and the commodities thereof . where , and in what part of the world was it ? in asia neer the meeting of euphrates and tygris , those two famous rivers . what commodities had it ? all the principall creatures of god did adorn it , and therefore it is said to be more extraordinarily then the rest of the world planted by god : there are set down also the precious stones thereof under the sardonyx ; pure metals under the gold ; precious woods under the bdelium , and so all other living things and growing creatures , that it might be as it were a shop furnished for man to see in , and learn by it gods wisdome , power and majesty . doth this place now continue ? the place remaineth , but the beauty and commodities be partly by the floud , partly by mans sin ( for which the whole earth is cursed ) almost abolished , though ( as may be observed out of good authors ) it is a very fruitfull place still . what happinesse did man enjoy , thus placed in paradise ? it was partly inward , partly outward . wherein did the inward appear ? first , in his wonderfull knowledge , whereby he made use of all the creatures of god , as the greatest philosopher that ever was . secondly , in that holy and heavenly image of god , of which adam had the use and comfort before his fall , it shining in him without tainture or blemish , and he thereby being without all sin or punishment of sin . thirdly , in the full fruition and assurance of the favourable and blissefull presence of his creator , matth. . . psal. . . and his heavenly company and conference with god , without all fear , as a subject with his prince , gen. . . fourthly , in his joyfull serving god , together with absolute contentment in himself , gen. . . wherein did the outward appear ? first , in having so comely , perfect and glorious a body , in which there was no infirmity , pain nor shame , though naked , gen. . . secondly , in his dominion over all the creatures , that submitted themselves and did service unto him , to whom also as their lord he gave their originall names , gen. . , . thirdly , in the comfortable state and sense , not of paradise alone , but of all the world round about him , having neither storm , winter , nor extremity in any creature . what employment had man in this estate ? a twofold employment ; the first outward , to till and dresse the garden , gen. . . the other spirituall , to worship and serve god his creator , and to procure his own everlasting blessednesse , whereto he was fitted with freedome of will and ability for perfect obedience unto god according to the tenor of the covenant of works . what use are we to make of the knowledge of mans happinesse before his fall ? first , to admire and praise the great goodnesse and favour of god in so dealing with man , a clod of the earth . secondly , to bewail the losse of that happy estate , with blaming our selves for our sin in adam . thirdly , to learn how grievous a thing sinne is in gods sight , that procured man this dolefull change . fourthly , to labour and gasp to be heirs of the heavenly paradise purchased for the elect by christ ; by which we shall eat of the tree of life , rev. . . thus far of the state of innocency ; what is the state of corruption and misery ? the fearfull condition whereinto in adam all mankind fell , eccles. . . by transgressing and violating that covenant of works which god made with him at the beginning : for man continued not in his integrity , but presently transgressed that holy law which was given unto him , willingly revolting from gods command through satans temptation into many sinnes by eating the forbidden fruit , and so by the disobedience of one , sin reigned unto death , and death went over all , rom. . . . what are we then to consider herein ? first , adams fall ; secondly , the wretched estate he threw all his posterity into . in what place of scripture is the history of adams fall handled ? in the third chapter of genesis , the six former verses whereof setteth out the transgression of our first parents , ( which was the original of all other transgressions ) the rest of the chapter declareth at large the things that followed immediately upon this transgression . how was the way made unto this fall of man ? by gods permission , satans temptation , mans carelesnesse and infirmity in yeelding thereunto . what action had god in this businesse ? he permitted the fall of man , not by instilling into him any evill , jam. . . john . . or taking from him any ability unto good ; but first suffering satan to assail him ( sam. . . with chron. . . ) secondly , leaving man to the liberty and mutability of his own will , and not hindring his fall by supply of further grace , chro. . . was then god no cause of the fall of our first parents ? none at all ; but as hath been said , having created them holy he left them to themselves to fall if they would , or stand if they would in respect of their ability ; as a staffe put on an end right , doth fall without the furtherance of the man that setteth it right ; yet came it to passe not only by the permission of god , but also by his secret decree , thereby to make way for the manifestation of his power , justice and mercy : for being able to bring good out of evill , as light out of darknesse , he ordereth in his great wisdome the fall of man to the setting out of the glory , both of his mercy in those that shall be saved in christ , and of his justice in those that shall perish for their sins , rom. . . yet without wrong to any , being not bound to his creature to uphold him by his grace from falling , rom. . . what hand had satan in procuring the fall of man ? being himself fallen , upon a proud , envious and murtherous mind , he deceived our first parents by tempting them to sinne , to the end he might bring them into the like estate with himself ; and as in this respect he is said to have been a murtherer from the beginning , joh. . . so doth he ever since seek to do what hurt he can to mankind , moving them still to sin against god , and labouring to bring them to damnation . what doe you observe herein ? his envy of gods glory and mans happinesse , together with his hatred and malice against mankind , whom ( as a murtherer doth his enemy ) he hateth and laboureth to destroy . what gather you from this attempt of his against our first parents in the state of innocency ? that satan is most busie to assail them in whom the image of god in knowledge and holinesse doth appear ; not labouring much about those which either lie in ignorance , or have no conscience of walking according to knowledge , as those that are his already . what instrument did satan use in tempting man ? he used the serpent as an instrument to deceive the woman , and the woman for an instrument to tempt the man , gen. . . cor. . . tim. . . why did he use those outward instruments , and not rather tempt their fancy and affection inwardly ? it seemeth that in their integrity he could not have that advantage against them in those things whereunto they were made subject by their fall . why did he chuse rather to speak by a serpent then by any other beast ? because it was the fittest that god permitted him , and wisest of all the beasts of the earth , especially possessed by him to deceive man , gen. . . it was of all other beasts the subtillest and fittest to creep into the garden unseen of adam , ( who was to keep the beasts out of it ) and to remain there without being espyed of him , and creep out again when he had done his feat . if there were craft before the fall , then it seemeth there was sinne ? craft in beasts is not sin , although the word here used signifyeth a nimblenesse and slinesse to turn and wind it self any way , in which respect it seemeth the devill chose this beast before any other . what learn you from thence ? that the devill to work his mischief is exceedingly cunning to make his choice of his instruments , according to the kind of evill he will solicite unto , matth. . . cor. . , . tim. . . but wee doe not see that hee commeth any more in the body of serpents ? he may , and in the body of any other beast which the lord will permit him to come in : howbeit our case in this is more dangerous then that of our first parents ; for now he useth commonly for instruments men like unto us and familiar with us , which he could not doe before the fall , eph. . . rev. . . why did satan assail the woman rather then the man ? because she was the weaker vessel , which is his continuall practice , where the hedge is low there to goe over , ( luk. . . mar. . . mat. . . tim. . . ) and might afterwards be a fitter means to deceive and draw on her husband . what are we to consider in his tempting of the woman ? first , the time which he chose to set upon her . secondly , the manner of the temptation . what note you of the time ? first , that it was immediately , or not long after the placing of them in that happy estate : which teacheth how malicious the wicked one is , who if he could let , would not suffer us to enjoy any comfort either of this life or of that to come , so much as one poor day . secondly , that he came unto her when she was some space removed from her husband , that hee that should have helped her from and against his wiles might not be present to heare their conference : whence we learn , that the absence of wives from their husbands , who should be a strength unto them , is dangerous , especially that we absent not our selves from the means of spirituall strength , the hearing of the word , the receiving of the sacraments , and prayer . thirdly , that shee was neere to the tree of knowledge at the time he set on her : which sheweth his watchfulnesse in taking advantage of all opportunities that might further his temptations . vvhat was the manner of the temptation ? first , he subtilly addressed himself to the woman , and entred into conference with her . secondly , he made her doubt whether the word of god was true or not . thirdly , he offered her an object . fourthly , he used all the means he could to make her forsake god , and yeeld unto him , pretending greater love and care of mans well doing , then was in god , and bearing them in hand that they should be like unto god himselfe if they did eat of the forbidden fruit , gen. . . what was the devils speech to the woman ? is it even so , that god hath said , yee shall not eat of all the fruit in the garden ? gen. . . what doe you note in this ? that it is likely there had been some communication before between the serpent and the woman , that satan had asked why they did not eat of the forbidden fruit , seeing it was so goodly and pleasant to behold , and that the woman had answered that they were forbidden , whereupon he inferreth this that moses setteth downe , wherein we may observe , first , the devils sophistry , who at first doth not flat contrary gods command , but to bring her to doubting and conference with him asketh this question , whether god hath forbidden to eat of all the trees in the garden . secondly , the wicked spirits malicious and subtile suggestion , in that passing by the great bountifulnesse of the lord in the grant of the free use of all the fruits in the garden , he seeks to quarrell with the lords liberality . thirdly , we learn from hence to take heed lest for want of some one thing which god withholdeth from us , which we gladly would have , we be not unthankfull to the lord for his great kindnesse and liberality , and enter further into a mislike of him for that one want , then into the love and liking of him for his innumerable benefits we enjoy , especially it being for our good that he withholdeth it , and that being not good which we desire . what did follow upon this question of satan ? the woman answering thereunto , not as god had spoken , that surely they should die if they did eat of the forbidden fruit , but by a tearm of doubting , lest ye die ; satan by this conference and doubting , taketh advantage and assureth them that they shall not die , but have their eies open and receive knowledge . what observe you in this reply of the devill ? first , his craft in applying himself to the woman , whom he seeing to be in doubt of the punishment , contents himself with it , and abstaineth from a precise deniall , whither he would willingly draw her , because he deemed that the woman would not come so farre , and that in a flat deniall he should have been bewrayed , which notwithstanding in the latter end of this sentence he doth by implication flatly doe : whence we learn , that the devill proceedeth by degrees , and will not at the first move to the grossest : as in idolatry he laboureth to draw man first to be present , after to kneel only with the knee , keeping his conscience to himselfe ; lastly , to the greatest worship : in whoredome , first to look , then to dally , &c. and therefore wee must resist the evill in the beginning . secondly , that hee is a calumniator or caviller , whereof he hath his name diabolus devill , and an interpreter of all things to the worst ; and it is no marvell though he deprave the best actions of good men , seeing hee dealeth so with god , surmising that god had forbidden to eat of the fruits , lest they should know as much as he . thirdly , that knowing how desirous the nature of man ( especially they of best spirits ) is of knowledge , he promiseth unto them a great encrease thereof ; whereas wee ought to remember that which moses saith , that the secrets of the lord are to himself , and that the things that he hath revealed are to us and to our children , deut. . . hitherto of satans temptation , the cause of the fall without man : what were the causes arising from our first parents themselves ? not any of gods creation , but their carelesnesse to keep themselves intire to gods command : for though they were created good , yet being left by god to the mutability of their own will , they voluntarily enclined and yeelded unto that evill , whereunto 〈◊〉 were tempted , and so from one degree unto another were ●rought unto plain rebellion , gen. . . eccl. . . what was their first and main sin ? in generall it was disobedience , the degrees whereof were first infidelity , then pride , and lastly , the dis●vowing of subjection by eating the forbidden fruit , which they imagined to be the means whereby they should attain to an higher degree of blessednesse , but proved to be the sin that procured their fall , gen. . , . & . , . did not adam conferre with satan , and take the fruit from the tree ? no ; he received it from his wife , and by her was deceived , and she by satan , gen. . . . tim. . . satan indeed was the outward cause of eves fall , but what are the causes arising from her self ? they are either outward things of the body , or the inward affections of the mind moved by them . what are the outward things of the body ? they are the abuse of the tongue , of the ears , of the eyes , and of the tast : for in that she entertained conference with the devill , the tongue and ears ; in that it is said that the fruit was delectable to look on , the eyes : and in that it was said it was good to eat , the tast is made to be an instrument of this sin . what learn you from hence ? that which the apostle warneth , rom. . . that we beware that we make not the parts of our bodies weapons of iniquitie : for if without a circumspect use of them they were instruments of evill before there was any corruption or any inclination at all to sin ; how much more dangerous will they be now after the corruption , unlesse they be wel looked unto ? what doe you observe in eves conference with the devill ? first , her folly to enter into any conference with satan , for shee might have been amazed that a beast should speak unto her in a mans voice , but her carelesnesse and curiosity moved her to it . secondly , her boldnesse in daring to venture on such an adversary without her husbands help or advice . thirdly , her wretchednesse in daring once to call in question the truth of gods command , or to dispute thereof , or then to doubt of it . what instruction gather you from her entertaining conference with satan ? that it is dangerous to talk with the devill , so much as to bid him to depart , if the lord to try us , should suffer him to tempt us visibly as he did eve , unlesse we have a speciall calling of god thereunto . . because he is too subtile for us , we being simple in regard of him . . because he is so desperately malicious , that he will give place to no good thing we can alledge to make him leave off his malicious purpose . what shall we then doe ? we must turn our selves unto god , and desire him to command him away , at whose only commandment he must depart . is there any thing blame-worthy in eves answer to the question of the serpent ? notwithstanding that so far she answered truly , that god had forbidden them to eat of the fruit of that tree , and telleth also the punishment truly that would follow thereof , yet began she to slip in the delivery both of the charge and of the punishment : for where she saith they were forbidden to touch it , it is more then the lord made mention of , and she thereby seemeth to insinuate some rigour of the lord forbidding even the touch of the fruit ; and where the lord had most certainly pronounced , that they should die if they eat of the forbidden fruit , she speaketh doubtfully of it , as if they should not certainly die . what learn you from this latter observation ? that albeit men are oft perswaded they sin , yet that they are not perswaded of the justice of god against it , whereby the door is opened to sin , which is to make god an idoll , in spoiling him of his justice , as if he were so all mercy , as he had forgotten to be just , when as he is as well justice as mercy , as infinite in the one as in the other , which correcteth sharply the sins of such as he will save . what learn you of the abuse of the tongue in this conference ? that as the tongue is a singular blessing of god , whereby man excelleth all the creatures upon the earth , so the abuse of it is most dangerous , because it setteth on fire the whole course of nature , and it is set on fire of hell , jam. . . what observe you of that it is said , that eve saw the fruit was delectable to look on ? her lustfull and wicked eye in suffering her mind to be allured to look on the beauty of the fruit with a purpose to affect the eating of it . how is it said , that she saw it was good to eat , when shee had never tasted of it ? shee knew by the beautifull colour it was so ; for if we are able in this darknesse ( we are fallen into ) to discerne commonly by the sight of the fruit whether it be good , and the skilfull in physick by the colour onely of the hearb , to tell whether it be hot or cold , sweet or sowre , how much more were adam and eve , who had the perfection of the knowledge of those things , more then ever solomon himselfe ? what learn you by the abuse of these outward senses ? that they are , as it were , windowes whereby sin entred into the heart , when there was no sin , and therefore will much more now , the heart being corrupted . what instructions gather you from thence ? first , that we must shut them against all evill and unlawfull use of their objects , and open them to the use of good things , make a covenant with them as job did with his eyes , job . . by a strong and painfull resistance of the evill that commeth by the abuse of them , as it were , and cut them off , and throw them away , as our saviour giveth counsell , mat. . , . secondly , that as the senses are more noble , as the hearing and sight , called the senses of learning , so there should be a stronger watch set upon them ; those being the senses that adam and eve were especially so deceived by . what observe you of that it is said , shee saw that it was desirable for knowledge ? that was only her errour , which shee having begun to sip of by communication with the devill , did after drink a full draught of , by beholding the beauty of the fruit , and receiving the delicate tast thereof ; and withall observe how we can heap reasons true and false to move us to follow our pleasures . what learn you from thence ? that the heart inclining to errour , doth draw the senses to an unlawfull use of them , and that the abuse of the senses doth strengthen the heart in errour . what gather you hereof ? that before the heart was corrupted , there was no abuse of these outward senses . but that being corrupt , the abuse thereof doth settle the heart deeper in errour . what was the effect of all these outward and inward meanes ? first , eve yeelded to satan , and put his will in execution in eating of the fruit that was forbidden . secondly , shee gave it also to adam to eat . what force hath the word also here used by the holy ghost ? thereby as by a speciall word of amplification the sin is aggravated against her , to shew her naughtines ; not only in committing the sin her selfe , but also in alluring the husband to doe as she had done . what learn you from thence ? . the nature of sinners to draw others to the condemnation they are in , as satan eve , and eve her husband , even those that are nearest them ; whose good they should procure . . that we should take heed of that the apostle warneth us , not to be partakers of other mens sins , as if we had not enough of our own to answer for ; which especially belongeth unto those in charge , tim. . . . how dangerous an instrument is an evill and deceived wife , which the lord commandeth men should beware to make choice of , and if the man which is strong , much more the woman . what learn you of that adam eat forthwith ? first , that which hath been before noted , that the devill by one of us tempteth more dangerously then in his own person ; so that satan knew he could not so easily have deceived adam by himself , as by eve. secondly , for that in excesse of love he yeelded ; it teacheth husbands to love their wives , but it must be in the lord , as the wives must doe their husbands . how doth it agree with the goodnes , or with the very justice of god , to punish mankind so fearfully for eating of a little fruit ? very well , for first , the heynousnesse of an offence is not to be measured by the thing that is done , but by the worthinesse of the person against whom it is committed . and how much more the commandement our first parents brake was easie to be kept , ( as to abstain from one onely fruit in so great variety and plenty ) so much more grievous was their sin by breaking it . secondly , though god tryed their obedience in that fruit especially , yet were there many other most grievous sinnes , which in desiring and doing of this they did commit : insomuch that we may observe therein , the grounds of the breach in a manner of every one of the ten commandements . for the transgression was horrible , and the breach of the whole law of god ; yea , an apostasie whereby they withdrew themselves from under the power of god , nay , rejected and denied him ; and not so little an offence as most men think it to be . what breaches of the first commandement may be observed in this transgression ? first , infidelity , whereby they doubted of gods love towards them , and of the truth of his word . secondly , contempt of god , in disregarding his threatnings , and crediting the word of satan , gods enemy , and theirs . thirdly , hainous ingratitude and unthankfulnesse against god for all his benefits , in that they would not be beholding unto him for that excellent condition of their creation ( in respect whereof they ought unto him all fealty ) but would needs be his equall . fourthly , curiosity in affecting greater wisdome then god had endued them withall by vertue of their creation , and a greater measure of knowledge then hee thought fit to reveale unto them . fiftly , intolerable pride and ambition , not onely desiring to be better then god made them , but also to be equall in knowledge to god himselfe , and aspiring to the highest estate due to their creatour . how did our first parents break the second commandement ? eve , by embracing the word of the devill , and preferring it before the word of god ; adam , by hearkning to the voyce of his wife , rather then to the voyce of the almighty . gen. . . what were the breach of the third ? first , presumption in venturing to dispute of gods truth , and to enter in communication with gods enemy , or a beast who appeared unto them , touching the word of god , with whom no such conference ought to have been entertained . secondly , reproachfull blasphemy , by subscribing to the sayings of the devill , in which he charged god with lying , and envying their good estate . thirdly , superstitious conceit of the fruit of the tree , imagining it to have that vertue which god never put into it , as if by the eating thereof , such knowledge might be gotten as satan perswaded . fourthly , want of that zeale in adam for the glory of god which he ought to have shewed against his wife , when hee understood shee had transgressed gods commandements . how was the fourth commandement broken ? in that the sabbath was made a time to conferre with satan in matters tending to the high dishonour of god. if it be true that on that day man fell into this transgression , as some not improbably have conjectured ; for at the conclusion of the sixth day , all things remained yet very good , gen. . . and god blessed the seventh day , gen. . . now it is very likely satan would take the first advantage that possibly he could to entrap them , before they were strengthened by longer experience , and by partaking of the sacrament of the tree of life , ( whereof it appeareth by gen. . . that they had not yet eaten ) and so from the very beginning of man , became a manslayer . john . . shew briefly the grounds of the breach of the commandements of the second table in the transgression of our first parents . the fifth was broken , eve giving too little to her husband in attempting a matter of so great weight without his privity , and adam giving too much to his wife in obeying her voyce rather then the commandement of god , and for pleasing of her , not caring to displease god. gen. . . the sixth , by this act they threw themselves and all their posterity into condemnation and death , both of body and soule . the seventh , though nothing direct against this commandement , yet herein appeared the root of those evill affections which are here condemned , as not bridling the lust , and wandring desire of the eyes , as also the inordinate appetite of the tast , gen. . . in lusting for and eating that onely fruit which god forbad , not being satisfied with all the other fruits in the garden . the eighth ; first , laying hands upon that which was none of their own , but by a speciall reservation kept from them . secondly , discontent with their present estate , and covetous desire of that which they had not . the ninth , judging otherwise then the truth was of the vertue of the tree , gen. . . and receiving a false accusation against god himselfe . the tenth , by entertaining in their minds satans suggestions , and evill concupiscence appearing in the first motions leading to the forenamed sinnes . thus much of our first parents sinne , and the causes thereof . now let us come to the effects of the same ; shew therefore what followed in them immediately upon this transgression . three fruits were most manifest : namely , guiltinesse of conscience , shame of face , and feare of gods presence . did any punishment follow upon this sinne ? sinne , guiltinesse , and punishment doe naturally follow one upon another ; otherwise the threatning , that at what time soever they did transgresse gods commandement , they should certainly dye , should not have taken effect . declare how that threatning took effect . they were dead in sinne , which is more fearfull then the death of the body , as that which is a separation from the favour of god : for there came upon them the decay of gods glorious image in all the faculties of their soule , and also a corruption of the powers of their body , from being so fit instruments to serve the soule as god made them ; and this in them is signified by nakednes ; gen. . . and in their children called originall sin . then there issued from thence a streame of actuall sinnes in the whole course of their life ; which appeared in adam even upon his fall , by his flying from gods presence , and affirming that it was his nakednesse that made him flye , his excusing of his sin , and laying it on the woman , &c. by sin an entrie being made for death , rom. . . they became subject to the separating of the soul from the body , which is bodily death ; and of both from god , which is spirituall death , signified by expelling them out of paradise , and debarring them of the sacramentall tree of life , gen. . . &c. and thus by the just sentence of god being for their sin delivered into the power both of corporall and of eternall death ; they were already entred upon death and hell , to which they should have proceeded untill it had been accomplished both in body and soule in hell , with the devill and his angels for ever , if the lord had not looked upon them in the blessed seed . for the fuller understanding of the things that immediatly followed the transgression of our first parents ; let us consider more particularly what is recorded in the d. ch . of gen. and first shew what is meant by that in v. . that their eyes were opened , & they saw themselves naked . were they not naked before , and having the eye sharper then after the fall , must they not needs see they were naked ? it is true ; howbeit their nakednesse before the fall was comely , yea more comely then the comeliest apparell we can put on ; being clad with the robe of innocency , from the top of the head unto the sole of the foot : wherefore by nakednesse he meaneth a shamefull nakednesse both of soule and body , as the scripture speaketh elsewhere ; rev. . , . exod. . . what gather you from hence ? that the loathsomenesse of sin is hidden from our eyes untill it be committed , and then it flasheth in the faces of our conscience , and appeareth in its proper colours . was that well done that they sewed fig-tree leaves to hide their nakednesse ? in some respect : forasmuch as they sought not remedy for the nakednesse inward , it was not well ; but that they were ashamed to behold their own nakednesse of the body , it was well : for in this corrupt and sinfull estate , there is left this honesty and shamefastnesse , that neither we can abide to look on our own nakednesse , and shamefull parts , much lesse upon the shamefull parts of others ; although it be of those that are nearest joyned unto us . what gather you from thence ? first , that those that can delight in the beholding either of their own nakednesse , or the nakednesse of any other , have lost even the honesty that the sinfull nature of man naturally retaineth . secondly , that such as for customes sake have covered their nakednesse with clothes , doe notwithstanding with filthy words , as it were , lay themselves naked , are yet more wretched , and deeplier poysoned with the poyson of the unclean spirit , and have drunk more deeply of his cup. seeing our nakednesse commeth by sin , and is a fruit thereof , it may seem that little infants have no sinne , because they are not ashamed . so indeed doe the pelagian hereticks reason ; but they consider not that the want of that feeling is for the want of the use of reason ; and because they doe not discerne between being naked and clothed . what followeth ? that at the noyse of the lord in a wind , they fled from the presence of god , and hid themselves where the trees were most thick . what gather you from thence ? first , that the guilt of an evill conscience striketh horrour into a man ; and therefore it is said , that terrours terrifie him round about , and cast him down , following him at the heeles , and leave him not till they have brought him before the terrible king : job . . . thereof it is , that the feast of a good conscience is so extolled , as to be a continuall feast . prov. . . secondly , the fruit of the sinne comming from the feare , which is to flye from god as from an enemy , whereof it is that the apostle affirmeth , that having peace of conscience , we have accesse and approach to god. rom. . . their blindnesse , which esteemed that the shadow or thicknesse of trees would hide them from the face of god , whereas if we goe up into heaven he is there ; if into the deep , he is there also , psal. . . . he being not so hidden in the trees , but that a man might find him out . what followeth ? that god asketh where he is , which knew well where he was . what learne you from hence ? first , that we would never leave off running from god , untill we come to the depth of hell , if god did not seek us , and follow us , to fetch us as the good shepheard the lost sheep . esa. . . luk. . . secondly , that the means of calling us home , is by the word of his mouth . what followeth ? that adam being asked , assigneth for causes things that were not the causes , as namely , the voyce of the lord , his feare , and his nakednesse , which were not the true causes , considering that he had heard the voyce of god , and was naked when he fled not ; dissembling that which his heart knew to be the true cause . viz. his sin . what learn you from thence ? that it is the property of a man unregenerate to hide and cloake sinne , and therefore , that the more we hide and cloak our sinnes , when we are dealt with for them , the more we approve our selves the children of the old man , the cursed adam . job . . what followeth ? the lord asketh how it should come that he felt his nakednesse as a punishment , and whether he had eaten of the forbidden fruit . what note you from thence ? that before that our sinnes be knowne in such sort as the deniall of them is in vaine and without colour , we will not confesse our sinnes . what learn you out of adams second answer unto god ? that the man unregenerate dealt with for his sinnes , goeth from evill to worse ; for the sin that he did before , and now cannot hide , he excuseth , and for excusing it , accuseth the lord ; as those doe which when they heare the doctrine of predestination and providence , thereupon would make god partie in their sins . what learn you further ? that howsoever adam alledgeth it for an excuse , because he did it by perswasion of another , yet god holdeth him guilty , yea dealeth vvith him as vvith the principall , because his gifts vvere greater then his vvifes . what learn you from the answer of eve , to the lords question ; why she did so ? the same vvhich before , that the unregenerate man doth goe about to excuse the sinne he cannot deny ; for shee casteth her sinne upon the serpent , and said that which was true , but kept back the confession of her concupiscence , without which the serpent could not have hurt her . how commeth it to passe that the old serpent the authour of all is not called to be examined ? because that the lord would shew no mercy to him , wherefore he only pronounceth judgement against him . what learn you from thence ? that it is a mercy of god when we have sinned to be called to accompt , and to be examined either by the father of the houshold , or by the magistrate , or by the governour of the church ; and a token of gods fearfull judgment when we are suffered to rest in our sins without being drawn to question for them . what observe you in the sentence against the serpent ? that the first part contained in the . ver . is against the instrument of the devil ; and that the other part contained in the ver . is against the devil . what learn you of this proceeding to sentence ? that after the cause well known , judgement should not be slacked . why doth god use a speech to the serpent that understandeth it not ? it is for mans sake , and not for the beasts sake . why for mans sake ? to shew his love to mankind by his displeasure against any thing that shall give any help to doe hurt unto him ; in which respect he commandeth that the oxe that killeth a man should be slain , and that the flesh thereof should not be eaten ; ( exod. . . ) like a kind father that cannot abide the sight of the knife that hath maimed or killed his child , but breaketh it in peeces . what manner of curse is this , when there is nothing laid upon the serpent , but that he was appointed to at the beginning , before he became the devils instrument to tempt eve ? it is true , that he crept upon his belly before , and eat dust before , as appeareth in the prophet , esay . . but his meaning is , that he shall creep with more pain , and lurk in his hole for fear , and eat the dust with lesse delight and more necessity . what learn you from thence ? not to suffer our selves to be instruments of evill to any in the least sort , if we will escape the curse of god ; for if god did punish a poor worm , which had no reason or will to chuse or refuse sin , how much lesse will he spare us which have both ? what is the sentence against the devill ? the ordinance of god , that there shall be always enmity between the devil and his seed on the one side , and the woman and her seed on the other , together with the effect of this enmity . vvhat doe you understand by the seed of the devill , seeing there is no generation of the devils , for that there is no male nor female among them , neither have they bodies to engender ? the seed of the devill are all both wicked men and angels , joh. . . which are corrupt and carry his image , joh. . . in which respect the wicked are called the children of the devil , and every where the sons of belial , act. . . what learn you from thence ? that the war of mankind with the devill is a lawfull war proclaimed of god , which is also perpetuall and without any truce , and therefore that herein it is wherein we must shew our choler , our hate , our valour , our strength , not faintly and in shew only , but in truth , whereas we being continually assaulted with our enemy , leave our fight with him to fight against our brethren , yea against our own soules ; he continually and without ceasing fighting with us , and not against his own , as the blasphemous pharisees said , mat. . . vvhat is the sentence against the woman ? first , in the pain of conception and bearing child . secondly , in the pain of bringing forth ; wherein is contained the pain of nursing and bringing them up . thirdly , in a desire to her husband . fourthly , in her subjection to her husband . was she not before desirous and subject to her husband ? yes ; but her desire was not so great , through conscience of her infirmity , nor her subjection so painfull , and the yoake thereof so heavy . what is the sentence against adam ? first , his sin is put in the sentence , and then his punishment . what is his sin ? one , that he obeyed his wife whom he should have commanded ; then , that he disobeyed god , whom he ought to have obeyed ; the first being proper to him , the other common to his wife with him . what was the punishment ? a punishment , which although it be more heavy upon adam , yet it is also common to the woman ; namely , the curse of the earth for his sake , from whence came barrennesse by thistles and thorns , &c. whereof , first , the effect should be sorrow and grief of mind . secondly , labour to the sweat of his brows , to draw necessary food from it , and that as long as he lived . lastly , the expulsion out of paradise , to live with the beasts of the earth , and to eat of the hearb which they did eat of ? what learn you from thence ? that all men , from him that sitteth on the throne , to him that draweth water , are bound to painfull labour , either of the body , or of the mind , what wealth or patrimony soever is left them , although they had wherewith otherwise plentifully to live . what observe you else ? i observe further out of this verse and out of the two next , that in the midst of gods anger he remembreth mercy : for it is a benefit to adam , that he may live of the sweat of his brows ; to eve , that she should bring forth , and not be in continuall travell ; unto them both , that he taught them wisdome to make leather coats . what learn you from that it was said , god made them coats ? that in every profitable invention for the life of man , god is to be acknowledged the authour of it , and have the honour of it , and not the wit of man that invented it , as is the manner of men in such cases to sacrifice to their nets , hab. . . when there were better means of clothing , why did they weare leather ? it seemeth that thereby they should draw themselves the rather to repentance and humiliation by that course clothing . what learn you from thence ? that howsoever our condition and state of calling afford us better array ; yet we learn even in the best of our clothes to be humbled by them , as those that are given us to cover our shame , and carry always the mark and badge of our sinnes ; especially when these which were , even after the fall , the goodliest creatures that ever lived , learned that lesson by them . what followeth ? a sharp taunt that the lord giveth adam , ver . . further to humble him , as if he should say , now adam dost thou not see and feel how greatly thou art deceived in thinking to be like god in eating of the forbidden fruit ? what learn you from it ? that by the things we think to be most esteemed contrary to the will of god , we are most subject to derision ; and that it must not be a plain and common speech , but a laboured speech that must bring us to repentance . why doth god banish him out of paradise , lest he should live if he should eat of the tree of life , seeing there is no corporall thing able to give life to any that sinne hath killed ? it is true that the eating of the fruit of the tree of life would not have recovered him , but the lord therefore would have him banished from it , lest he should fall into a vain confidence thereof , to the end to make him seek for grace . wherefore are the angels set with a glittering sword to keep them from the tree of life ? to encrease their care to seek to christ , being banished from it , without hope of comming so much as to the sign of life . what learn you from hence ? the necessary use of keeping obstinate sinners from the sacraments and other holy things in the church . thus much of the miserable and unhappy condition which our first parents brought upon themselves . did this estate determine in their persons , or was it derived from them to all their posterity ? it was ; for their sinne in eating the forbidden fruit was the sin of all men , and we therein became sinners and guilty of eternall condemnation : so that they by this first transgression did not onely lose for themselves the image and favour of god , but withall all deprived their posterity of that blessed estate , rom. . . and plunged them into the contrary , rom. . . bringing damnation upon themselves and us all : wherefore this cursed estate of mankind is called in the scriptures the image of adam , gen. . . the old man , ephes. . . the flesh , gen. . . john . . &c. and the apostle teacheth expresly , rom. . . that by one man sinne entred into the world , and death by sinne : and so death went over all men , forasmuch as all men have sinned . how doth the apostle here call this the sinne of one man , seeing both adam and eve sinned which are two , and that eve sinned before adam ? in the name of adam was comprehended the man and the woman , for by mariage two are made one ; and moses calleth both the man and the woman adam , gen. . . and last of all , the apostle used the word here signifying both man and woman . what reason is there that all their posterity should take part with them both in their fall and in the wofull effect thereof ? it seemeth not to stand with the justice of god to punish us for the sin that we never did . our first parents by gods appointment were to stand or fall in that triall , not as singular persons only , but also as the head and root of all mankind , representing the persons of all that should descend from them by naturall generation ; and therefore for the understanding of the ground of our participation with adams fall , two things must be considered . first , that adam was not a private man in this businesse , but sustained the person of all mankind , as he who had received grace and strength for himself and all his posterity , and so lost the same for all : for adam received the promise of life for himself and us with this condition , if he had stood , but seeing he stood not , he lost the promise of life both from himself and from us ; and as his felicity should have been ours if he had stood in it , so was his transgression and misery ours : so that as in the second covenant , the righteousnesse of the second adam ( christ jesus the mediatour ) is reckoned to those that are begotten of him by spirituall regeneration ( even those that beleeve in his name ) although they never did it : so in the first covenant , the sinne of the first adam ( who herein sustained a common person ) is reckoned to all the posterity that descend from him by carnall generation , because they were in him , and of him , and one with him , rom. . , , , , . secondly , that we all who are descended from adam by naturall generation , were in his loyns and a part of him when he fell , and so by the law of propagation and generation sinned in him , and in him deserved eternall condemnation ; therefore as two nations are said to be in the womb of rebekah , gen. . . and levi to have paid tithes to melchisedec in the loins of abraham , heb. . , . who was not born some hundred years after , so is it here . thus we see that as by the act of generation in leprous parents , the parents leprosie made the childrens , and the slavish and villanous estate of the parents is communicated unto all the off-spring , ( for a man being a slave , his progeny unto the hundred generation , unlesse they be manumitted shall be slaves ) even so the naturall man howsoever he thinketh himself free , yet in truth he is sold under sin , and is the very servant of corruption , and in that state shall for ever remain , unlesse the son doe make him free , joh. . , . . rom. . . , . & . . pet. . . we see also that great parsonages rebelling against the king , do not only thereby hurt and disgrace themselves , but also stain their whole bloud , and lose their honour and inheritance from themselves and from their children ; for by our law a man being attainted of high treason , the attaint of bloud reacheth to his posterity , and his children as well as he lose the benefit of his lands and living for ever , unlesse the king in favour restore them againe , as god in his mercy hath done unto us . then it appeareth , that by propagation from our last parents we are become partakers of the sin of our first parents ? even so , and for the same transgression of our first parents , by the most righteous judgement of god , we are conceived in sin , and born in iniquity , and unto misery , ps. . . for men are not now born as adam was created , but death doth reign over them also that sinned not after the like manner of the transgression of adam , rom. . . that is , over infants , who are born in sin , & not by imitation , but by an inherent corruption of sin , even as we see the young serpents and wolves that never stung men or devoured sheep , are notwithstanding worthy to die , because there are principles of hurtfulnesse and poysonsomnesse in them . how is it shewn , that babes new born into the world have sin ? in that they are afflicted sundrily , which they bewray by their bitter cries , and in that they comming out of the mothers womb goe straight into the grave . what is then the naturall estate of man ? every man is by nature dead in sin as a loathsome carrion , or as a dead corps , and lieth rotting and stinking in the grave , having in him the seed of all sins , eph. . . tim. . . for the fuller understanding of the state of sin and the consequents thereof , declare first what sin is . it is defined in one word , joh. . . to be the transgression of the law ; namely , a swerving from the law of god , making the sinner guilty before god , and liable to the curse of the law , gen. . . seeing by the law sinne is , and the law was not before moses , rom. . . it seemeth there is no sin untill moses ? when it is said the law was not before moses , it is to be understood of the law written in the tables of stone by the finger of god , and other laws ceremoniall and politicall written by moses at the commandement of god : for otherwise the law ( the ceremoniall law excepted ) was written in the heart of man , and for the decay therof through sin taught by those to whom that belonged from the fall unto moses . is every breach of the law of god sin ? yea , if it be no more but the least want of that god requireth , rom. . . gal. . . and doth every sin , the very least , deserve the curse of god and everlasting death ? yes verily , because god is of infinite majesty and dignity , and therefore what so toucheth him deserveth endlesse wrath : wherefore purgatory , and our owne satisfaction for small sinnes is vain . how many sorts of sins are there ? sin is either imputed , or inherent ; the one without us , and the other within us . what is the sin imputed ? our sin in adam , in whom as we lived , so also we sinned ; for in our first parents ( as hath been shewed ) every one of us did commit that first sinne which was the cause of all other , and so we all are become subject to the imputation of adams fall , both for the trasgression and guiltinesse , rom. . . . . cor. . . what sins are inherent in us ? they doe either defile our nature , or our actions , the one called originall sin , the other actuall , col. . . for every one naturally descending from adam , beside the guilt of that first sin committed in paradise ; first , is conceived and born in original corruption , ps. . . secondly , living in this world sinneth also actually , gen. . . esay . . yea , of himself he can doe nothing but sin , jer. . . neither is there any thing pure unto him , tit. . . what is originall sin ? it is a sin wherewith all that naturally descend from adam are defiled even from their first conception , infecting all the powers of their souls and bodies , and thereby making them drudges and slaves of sin , for it is the immediate effect of adams first sin , and the principall cause of all other sins . how is this sin noted out unto us ? in that other sinnes have their speciall names , whereas this is properly called sinne , because it is the puddle and sinke of other sinnes , and for that also the more it is pressed , the more it bursteth forth , as mighty streams are , that cannot be stopped , till god by his holy spirit restrain it . wherein doth it specially consist ? not only in the deprivation of justice , and absence of good , but also in a continuall presence of an evill principle and wicked property , whereby we are naturally inclined to unrighteousnesse , and made prone unto all evill , jam. . . rom. . . . for it is the defacing of gods image consisting chiefly in wisdome and holiness , whereof we are now deprived , and the impression of the contrary image of satan , john . , &c. called concupiscence , rom. . . jam. . . consisting , first , in an utter disability and enmity unto that which is good , rom. . . & . . secondly , in pronenesse to all manner of evill , rom. . . which also every man hath at the first minute and moment of his conception , contrary to the opinion of the pelagians , who teach that sinne commeth by imitation . is the image of god wholly defaced in man ? no , if we take it in a large acception : for man remaineth still a reasonable creature , and capable of grace , having the same parts and faculties he had before ; and in them some reliques of gods image , gen. . . jam. . . as in the understanding some light , john . . in the conscience sometimes right judgement , rom. . . in the will some liberty to good and evill in naturall and civill actions : rom. . . and freedome in all things from compulsion , &c. is there not a power left in man , whereby he may recover his former happinesse ? man hath still power to perform all outward actions , but not to change himselfe , untill he be changed by the grace of god. is man then able to perform the law of god perfectly ? they that are not born again of god , a cannot keep it all , b nor in any one point as pleasing to god thereby , in respect of themselves . for except a man bee borne of god , hee cannot see the kingdome of heaven , nor enter therein ; neither can he keep the commandements of god. moreover , all men by nature being conceived and born in sinne , are not onely insufficient to every good thing , but also disposed to all vice and wickednesse . can man in this estate doe no good thing to please god , to deserve at least something of his favour ? we have lost by this sinne all the righteousnesse we had in our creation , so as now if god should say to us , think but a good thought of thy selfe , and thou shalt be saved ; we cannot : but our nature is as a stinking puddle , which within it selfe is loathsome , and being moved is worse . but doth not god wrong to man , to require of him that he is not able to performe ? no ; for god made man so , that he might have performed it , but he by his sins spoiled himselfe , and his posterity of those good gifts . is this corruption of nature in all the children of adam ? yea , in all and every one that are meer men , none excepted ; rom. . . & . . all children since adams fall being begotten in it , ps. . . how then doth the apostle say , that holy parents beget holy children ? parents beget children as they are by nature , not as they are by grace . how is originall sin propagated and derived from the father to the sonne ? wee are not to bee so curious in seeking the manner how , as to marke the matter to bee in us : even as when a house is on fire , men should not be so busie to enquire how it came , as seeing it there , to quench it : but this we may safely say , that what effect the committing of the first sinne wrought in the soule of adam , the same it doth by the imputation of it work in the soules of his posterity ; as therefore the committall of that sin left a staine behind it in his nature , being like a drop of poyson that being once taken in , presently infecteth the soundest parts ; or like the dead flye that marreth the most precious ointment of the apothecary : so in the creation and infusion of our soules into our bodies , god justly imputed the same transgression unto us , the same corruption of nature ( as the just punishment of that sin ) must ensue in the like manner . hath this inbred sin , wherein every one is conceived , equally polluted all men ? yes , though not altogether alike for disposition and motion to evill ; for experience teacheth us that some are by nature more milde , courteous , and gentle then others , which difference notwithstanding is not so much in the natures of men , as in the lord who represseth these sins in some , which he suffereth to rise up in others . in what part of our nature doth this our corruption abide ? in the whole man from the top to the toe , and every part both of body and soule , gen. . . thess. . . like unto a leprosie that runneth from the crowne of the head to the sole of the foot : but chiefly it is the corruption of the five faculties of the soule , which are thereby deprived of that holinesse wherein god created them in adam . is not the substance of the soule corrupted by this sinne ? no , but the faculties onely depraved and deprived of originall holinesse . for first , the soule should otherwise be mortall and corruptible . secondly , our saviour took our nature upon him without this corruption . to come then to the speciall corruptions of the five faculties of the soul. then first how this sin is discerned in the vnderstanding . the mind of man is become subject to blindnesse in heavenly matters . first , darknesse and ignorance of god , of his will , and of his creatures ; cor. . . eph. . , , . rom. . . secondly , uncapablenesse , unablenesse , and unwillingnesse to learn though a man be taught , rom. . . luk. . . thirdly , unbeleefe and doubting of the truth of god , taught and conceived by us . fourthly , vanity , falshood and error ; to the embracing whereof , mans nature hath great pronenesse : esa. . . jer. . . prov. . . & . . what use make you of this corruption of the understanding ? that the originall and seeds of all heresies and errors are in mans heart naturally without a teacher , and therefore we should distrust our own knowledge , to lead us in the matters of god and religion ; and onely be directed by gods holy word . how is the memory corrupted ? first , with dulnesse and forgetfulnesse of all good things that we should remember , notwithstanding we have learned them often . secondly , with readines to remember that we should not , and to retain errors and vanities ( as tales and playes ) much more then godly matters . what use make you hereof ? as , first , to bewaile the defects of our understanding , so to lament our forgetfulnesse of good things . secondly , to distrust the faithfulnesse or strength of our memories in hearing and learning good things , and to use all good helps we can , as often repeating them , writing , and meditating on them . thirdly , not to clogge our memories with vanities , for which we should rather desire the art of forgetfulnesse . how is the will corrupted ? first , with a disablenesse and impotency to will any thing that is good in it selfe , rom. . . phil. . . secondly , with slavery to sin and satan , the will being so enthralled , rom. . . & . . and hardened , eph. . . that it onely desireth and lusteth after that which is evill , gen. . . job . . thirdly , with rebellion against god and any thing that is good . rom. . . what use are we to make hereof ? first , that we have no free will left in us since adams fall for heavenly matters . secondly , that for the conversion either of our selves or any other , we must not look for it from man , but pray to god to convert man , who worketh in us both the will and the deed , phil. . . heb. . . as the prophet saith , convert thou me , and i shall be converted . lam. . . how are the affections corrupted ? the affections of the heart which are many , as love and hatred , joy and sorrow , hope and feare , anger , desire , &c. are subject to corruption and disturbance . gal. . . james . . job . . first , by being set upon unmeet objects , in affecting and being inclined to the things they should not be , and not to those they should ; thus we hate good and love evill , kings . . and in a word , our affections naturally are moved and stirred to that which is evill to embrace it , and are never stirred up to that which is good , unlesse it be to eschew it . secondly , by disorder and excesse , even when we doe affect naturally good things ; as for our own injuries , we are more angry then for gods dishonour ; when we are merrie , we are too merrie ; when sad , too sad , &c. what use make you of the disorder of the affections ? first , to keep our selves from all occasions to incense them to sinne , whereunto they are as prone as the tinder to the fire . secondly , to labour to mortifie them in our selves , that we may be in regard thereof pure nazarites before god , gal. . . col. . . how is the conscience corrupted ? it is distempered and defiled , tit. . . both in giving direction in things to be done , and in giving judgment upon things done . how in the former ? it sometime giveth not direction at all , and thereupon maketh a man to sin in doing of an action otherwise good and lawfull , rom. . . sometime it giveth direction , but a wrong one ; and so becometh a blind guide , forbidding to doe a thing which god alloweth , and commanding to doe things which god hateth . cor. . . col. . . john . . how in the latter ? when it either giveth no judgement at all ; being left without feeling ; or when it hath an evill feeling and sense . how is it left without feeling ? when it is so senselesse and benummed with sin , that it never checketh a man for any sin , eph. . , . called a cauterized conscience , tim. . . which reseth from the custome of sinning , heb. . . how doth it faile , when it hath a feeling , but a naughty one ? sometimes in excusing , sometimes in accusing . how in excusing ? first , when it excuseth for things sinfull , making them no sinnes , or small sins , and so feeding the mind with vain comforts . mark. . . gen. . . . secondly , when as it excuseth us for having a good intent without any warrant of gods word , chron. . . how in accusing ? first , when for want of time , direction , and lightening , it condemneth for doing good , ( as a papist for going to sermons ) condemning where it should excuse , and so filling the mind with false feares . secondly , when accusing for sin it doth it excessively , turmoyling a man with inward accusations and terrors , esa. . . and drawing him to despair by such excessive terror , as may be seen in cain and judas . what use are we to make of this confusion of the conscience ? first , seeing it doth thus abuse us , we are never to make it a warrant of our actions , unlesse it be directed by gods word . secondly , we are to feare the terror of the great judge of heaven and earth , when we are so often , and so grievously terrified with our little judge that is in our soul. what corruption hath the body received by originall sinne ? it is become a ready instrument to serve the sinfull soule , having both a pronenesse to any sin the soul affecteth , and likewise an eagernes to commit it and continue in it , rom. . . . whereby it is come to passe , that the bodily senses and members are , . as porters to let in sin , job . . psal. . . matth. . , . . the instruments and tooles of the mind for the execution of sinne , rom. . , , , & . . vvhat use are we to make of this doctrine of originall sinne ? first , the due knowledge thereof serveth to humble the pride of man remembring that he is conceived in so sinfull a sort , that howsoever the branches of his actions may seem green , yet is he rotten at the root . secondly , it should move him with all speed to seek for regeneraon by christ , seeing he hath so corrupt a generation by adam . vvhat is actuall sinne ? it is a violation of gods commandements done by us after the manner of adams transgression , rom. . . to wit , a particular breach of gods law in the course of our life , which proceedeth as an evill fruit from our naturall corruption , and leaveth a stain in the soule behind it , jer. . . which polluteth the sinner , and disposeth him to further evill . how is such sin committed ? either inwardly , or outwardly . how inwardly ? first , by evill thoughts in the mind , which come either by a mans own conceiving , gen. . . matth. . . or by the suggestion of the devill . john . . acts . . chron. . . secondly , by evill motions and lusts stirring in the heart against the righteousnesse of the law , which condemneth the very first motions of evill that arise from our corrupt nature . how outwardly ? by evill words and deeds , esa. . . which arise from the corrupt thoughts and motions of the heart when any occasion is given , matth. . . so that the imagination of mans heart , the words of his mouth , and works of his hands , are all stained with sin . be not outward sins more grievous then inward ? some be , and some be not ; for if they be against the same commandement , and the same branch thereof , they are much more wicked and evill ; because , first , god is more dishonoured outwardly ; secondly , other men are offended , if godly , or inticed by their example , if wicked ; thirdly , a man doth more ingrosse himselfe in sin outward , then in a bare thought , that he restraineth from outward action . but how may some thoughts be more evill then actions ? if they be of more wicked matters : as the denying of god in heart , is worse then an idle word . what use are we to make thereof ? it serveth , first , to condemn the common sort , that say , and hold that thoughts are free , which are oft so sinfull ; secondly , to assure us that many though they lead an outward civill life in actions , yet if their hearts be not cleansed by faith , may be more odious in gods sight that knoweth their thoughts , then a godly person that may be left to some outward weaknesses in his life . what be the degrees by which men doe proceed in the committing of actuall sin ? out of james . , . these foure degrees may be observed . first , temptation to sin , james . . sam. . . which then only is sin to us , when it either ariseth from our own corruption , or from outward occasions to which we have offered our selves carelesly . for if every temptation to sin offered unto us should be sin simply , then our saviour that was tempted should have sinned . therefore the outward or inward temptations that satan may offer be not sins to us , till they get some hold in us , which is , when we are the occasion of them our selves , by inward corruption or outward carelesnesse in venturing upon temptations . secondly , concupiscence bringing sinne to conception , james . . which is done by these degrees : first , entertaining the sinne whereunto we are tempted , and suffering it to have abode in the mind or thought . secondly , withdrawing the heart from god ( whom we ought to feare with all our hearts ) and his commandements , jam. . . thirdly , consulting whether that sinne which we ought to hate may be done or no. . consent of the mind to commit sinne , whereupon ensueth the birth of sin , jam. . . by which it is brought forth into act against god or man. . often repetition of sin , by custom and continuance , wherein the heart finally is hardened , heb. . . and sinne is come to a perfection or ripenesse , jam. . . which is the strength that sin getteth over man , whom it ruleth , as a master doth a slave ; in which estate who so continueth must look for eternall death , jam. . . for sin then reigneth , which it never doth in the godly . are these actuall transgressions all of one sort ? no , for they are diversly considered , in respect of the commandement broken , the object offended , the disposition followed , and the degrees attained . how for the commandement ? the breach of a commandement that biddeth , is a sin of omission , but of one that forbiddeth , is a sin of conversion ; the one is an omission of duty required , the other a commission of evill forbidden ; by the one we offend in omitting those things which we should doe , by the other in committing those things which we should not doe . which be the inward sins of omission ? the not thinking so often or religiously of heavenly things , ( respecting the first table ) or of good duties to man as we should , but suffering our minds to be a through-fare for vaine or wicked thoughts to passe through more then good : which sinne , if it were thought of well , would make men more humble before god , and to make more conscience of their houres , dayes , and nights , to mark how their mind is occupied . what be inward sins of commission ? all actuall sins of the mind and thoughts , whether we be awake dealing with god or man , or asleep dreaming . examples of the first against god , are to think there is no god , psal. . . or to have vile and base conceipts of him or his government , psal. . . cor. . . and towards man , every inward breach of the second table . but doth man commit sin in the night when he dreameth ? yes surely , the soule is never idle , but when it thinketh not of good , it thinketh of evill : and the godly may mark that after they have had any dreams of things unlawfull , their heart is in a measure wounded , till they obtaine peace and pardon from god. what use are we to make thereof ? to pray earnestly that god would sanctifie our corrupt hearts , that it may be a fountaine of holy and not sinfull thoughts ; and in the night , . to commit our selves specially to god , that because we having our senses and judgement bound and silent , are lesse able to resist and judge our sinfull thoughts , god would preserve us from them by his grace ; and , . that we avoid all occasions thereof in the day . what be the outward sins of commission ? such as to the committing of them beside the thought of our mind any part of our body doth concurre ; as our tongue to words , and other parts to deeds . how are sinnes distinguished in regard of the object offended ? some sins are more directly against god , some against men , either publique or private , and others against a mans self . how in regard of the disposition followed ? either as we partake with others sins , esa. . . or as we commit the sin in our own person . what be the differences of partaking with others sins ? first , when we conceal and winke at other mens sins which we ought to reveal and rebuke , as magistrates and ministers oft doe . sam. . secondly , when we further it by our consent , presence , or counsell , act. . . & . . & . . & . , . rom. . . thirdly , when we provoke others to sin , mark . . vvhat difference of disposition is there in those sins which a man doth commit in his own person ? some sins are committed of ignorance , tim. . . ps. . . or of an erring conscience , cor. . . which a man doth either not know , or not mark : others are done of knowledge . doth not ignorance excuse ? affected ignorance doth rather increase then diminish a fault . vvhat be the differences of sins of knowledge ? . some are of infirmity and temptation , for feare of evill or hope of good , rom. . . mat. . , . . some of presumption , obstinacy , and stubbornesse in sinning , against which david earnestly prayed , ps. . . & . . eccles. . . and this may proceed ( if men have not the grace of god ) to obstinate and wilfull malice against god and his truth , and to the unpardonable sinne against the holy ghost , heb. . , , . & . . mark , . what is the sin against the holy ghost , the highest of all sins ? it is a wilfull and malicious falling from , and resisting of the gospell , after a man hath been enlightned with it , and felt a taste thereof ; manifested in outward action by some blasphemous oppugning the truth of set hatred , because it is the truth . what are you to consider in this sin ? the nature thereof , and the deadlinesse of the same . what note you in the nature ? the reason why it is so called , and the quality thereof . why is it called the sin against the holy ghost ? not because it is committed against the third person only , ( for it is committed against all three ) but because it is committed against the light of knowledge with which the holy ghost hath enlightned the heart of him that committed it , and that of set malice : for every one that sinneth against his knowledge may be said to sin against the holy ghost , as ananias and sapphira were said to doe , act. . . but that is not this great sin of malice , resisting the truth , because it is the truth , but of infirmity . what qualities and properties hath this great sin ? first , it must be in him that hath known the truth , and after falleth away , heb. . . therefore infidels and heathens doe not sin this sinne ; neither any that are ignorant , though maliciously they blaspheme the truth . secondly , it must be done of set malice , because it is the truth , as the pharises did , mat. . . heb. . . therefore peter that cursed himself , and denyed that he knew christ , to save his life , did not sinne this sin ; nor paul that did persecute him doing it of ignorance . thirdly , it must be against god himself directly & his son christ jesus , mat. . . heb. . . therefore it is not any particular breach of the second table , nor a slip against any speciall sin of the first . can these qualities at any time befall the elect or children of god ? no : and therefore they that feel in themselves the testimony of their election , need not fear their falling into this sin , nor despair . vvhat is the deadlinesse of this sin above other sins ? first , god hath pronounced it shall never be pardoned ; not because god is not able to pardon it , but because he hath said he will not forgive it . secondly , this sin is commanded not to be prayed for , when persons are known to be guilty of it , joh. . . whereas we are bound to pray for all other persons . thirdly , this is the ordinary and first sin of the devill , and therefore is he never received into mercy , no more then those that are guilty of it . thus much of the sinne against the holy ghost : shew now the differences of actuall sins in regard of the degrees attained . some are only sins , but others are wickednesses , and some beastlinesses , or devilishnesses ; for though originall sin be equall in all adams children , yet actuall sins be not equall , but one much greater then another . are not sins well divided into veniall , and mortall ? none are veniall of their own nature , but only to the faithful they are so made by the mercy of god in christ. doe all naturall men alike commit all these kinds of sin ? no : for though all are alike disposed unto all manner of evill , rom. . . having in their corrupt nature the seeds of every sin ; yet doth god for the good of humane society restrain many from notorious crimes , by fear of shame and punishment , desire of honour and reward , &c. rom. . , , . how doth god employ men in this state of sin ? first , he guideth them partly by the light of nature , rom. . , . joh. . . and partly by common graces of the spirit , esa. . . unto many actions profitable for humane society , and for the outward service of god. secondly , he over-ruleth their evill and sinful actions , so that thereby they bring to passe nothing but what his hand and counsell had before determined for his own glory , act. . . & . , . what are the things that generally follow sin ? they are two : guilt and punishment ; both which doe most duly wait upon sin to enter with it , and cannot by any force or cunning of man or angel be holden from entring upon the person that sin hath already entred upon ; both likewise doe increase as the sinne increaseth . what is the guilt of sin ? it is the merit and desert of sin , which is as it were an obligation to the punishment and wrath of god , whereby we become subject to gods debt or danger ; that is , to condemnation , rom. . . & . . & . . for every man by reason of his sin is continually subject to the curse of god , gal. . . and is in as great danger of everlasting damnation , as the traitour apprehended is in danger of hanging , drawing and quartering . is there any evill in the guilt before the punishment be executed ? very much ; for it worketh unquietnesse in the mind , as when a man is bound in an obligation upon a great forfeiture , that very obligation it self disquieteth him ; especially if he be not able to pay it ( as we are not . ) and yet more , because where other debts have a day set for payment , we know not whether the lord will demand by punishment his debt this day before to morrow . what learn you from this ? that sith men doe shun by all means to be in other mens debt or danger ( as also the apostle exhorteth , rom. . . owe nothing to any man ; and solomon also counselleth in the matter of suretiship , prov. . , , , , . ) we should more warily take heed that we plunge not ourselves over head and ears in the lords debt ; for if it be a terrible thing to be bound to any man in stature staple , or merchant , or recognizance , much more to god who will be paid to the uttermost farthing . how else may the hurt and evill of the guilt of sinne be set forth unto us ? it is compared to a stroake that lighteth upon the heart and soul of a man , where the wound is more dangerous then when it is in the body , gen. . . sam. . , , . and so it is also a sting or a bite worse then of a viper , as that which bringeth death . have you yet wherewith to set forth the evill of the guilt ? it seemeth when the lord said to cain , if he sin against his brother , his sin lyeth at the door , gen. . . that he compareth the guilt to a dog that is always snarling and barking against us ; which is confirmed by the apostle , who attributeth a mouth to his desert of sin to accuse us , rom. . . what is the effect of this guilt of conscience ? it causeth a man to flie when none pursueth , and to be afraid of the fall of a leaf , prov. . . levit. . . vvhen a man doth not know whether he doth sin or no , how can he be smitten , or bitten , or barked at , or flie for feare ? therefore against all this evill ignorance seemeth to be a safe remedy ? no verily ; for whether we know it or no , his guilt remaineth : as a debt is a debt , though a man knoweth it not ; and it is by so much the more dangerous , as not knowing it , he will never be carefull to discharge it , till the lords arrest be upon his back , when his knowledge will doe him no good . vve may see many which heap sinne upon sinne , and know also that they sinne , and yet for all that cease not to make good cheer , and make their hearts merry . the countenance doth not alwayes speake truth , so that sometimes under a countenance in shew merry there are stings and pricks in the conscience , rom. . . which yet is oftentimes benummed , and sometimes through hypocrisie it is seared , as it were with a hot iron , tim. . . but the lord will find a time to awaken and revive it , by laying all his sinnes before his face , psal. . . vvhen it is known what is the remedy of it ? it were wisdome not to suffer our guilt to run long on the score , but reckon with our selves every night ere we lie down to sleep , and look back to the doings of the day , that in those things which are well done we may be thankefull and comfort our own hearts , and in that which passeth otherwise from us , we may call for mercy , and have the sweeter sleep ; for if solomon willeth us in that case of debt by suretyship to humble our selves to our creditor , and not to take rest untill we have freed our selves , prov. . , , , , , . much more ought we to haste the humbling our selves unto god , sith the bloud of christ is the onely sacrifice for sinne . is the guilt of sin in all men alike ? no : for as the sin encreaseth , so doth the guilt , both in regard of the greatnesse and of the number of our sins , as appears out of ezra . . where as sin is said to be gone above their heads , so the guilt to reach up to the heavens . vvhen the sin is gone and past , is not the guilt also gone and past ? christ taketh away both the guilt and the sin of the godly , ( except originall sin which continueth during life ) but in the wicked when the act of sin is gone , the guilt remaineth always ; as the strong savour of garlick , when the garlick is eaten , or as the scarre of a wound , or the mark of a burning , when the wound or burning is past . vvhat is contrary to the guilt of sin ? the testimony of a good conscience , which is a perpetuall joy and comfort , yea and a heaven to him that hath walked carefully in gods obedience , as the other is a torment of hell . so much of the guilt , what is the punishment ? it is the wages of sin sent for the guilt , rom. . . namely , the wrath and curse of god , by whose just sentence man for his sinne is delivered into the power both of bodily and spirituall death , begun here , and to be accomplished in the life to come , gen. . . john . , . & . . & . . lamen . . . esa. . , . rom. . . gal. . . vvhat do you understand by bodily and spirituall death ? by the one i understand the separation of the soule from the body , with all personall miseries and evils that attend thereon , or make way thereto ; by the other the finall separation of both from god , together with present spirituall bondage , and all forerunners of damnation . are all the particular punishments expressed in the word which shall come for sin ? they cannot wholly be laid down , they be so manifold and so divers , and therefore it is said they shall come written and unwritten , deut. . . & . . against whom are these punishments addressed ? against the whole estate of him that sinneth : for whereas executions upon obligations unto men are so directed as they can charge either the person alone , or his goods and lands alone , so as if the creditor fall upon the one he freeth the other , as if he fall upon the person he cannot proceed further then unto his body : the execution which goeth out from god for the obligation of sin is extended to the whole estate of the sinner , both to the things belonging unto him , and likewise to his own person . vvhat be the punishments that extend to the things belonging to him ? calamities upon his family , wife , children , servants , friends , goods and good name , the losse and curse of all these , and unhappy and miserable posterity , ( matth. . . psalme . . ) hinderances in goods , deuter. . in name , ignominy and reproach , matth. . . job . . prov. . . losse of friends , acquaintance , &c. what are the judgements executed upon his person ? they are executed either in this life , or in the life to come . what punishments are inflicted in this life ? they be partly outward , partly inward . what be the outward punishments ? . his want of dominion over the creatures , and the enmity of the creatures against him , calamities by fire , water , beasts , or other means , disorder in the world , in summer , winter , heaven , earth , and all creatures . . shame for the nakednesse of body . . all hunger in extremity , thirst , nakednesse , penury , poverty of estate , and want of bodily necessaries . . wearinesse in following his calling with sweat of his browes , with trouble and irksomnesse , gen. . . . outward shame and infamy . . servitude . . losse of limbs , or of the use of his senses , deformities in body . . weaknesse of beeing , want of sleep , pains of body , aches , soars , sicknesses and diseases of all sorts , deut. . mat. . . even to the itch , which few make accompt of ; therby to feel the anger of god and punishment of sin : hither is to be referred pain in child-bearing , gen. . . what be the inward punishments in this life ? . sorrow and anguish of soul for these plagues and the like . . madnesse , frenzy , and foolishnesse . . blindnesse and distemper of the soul , when god striketh it with an ignorant spirit , with want of judgement to discern between good and bad , with forgetfulnesse of holy things , or hardnesse of heart , eph. . , , . which although for the time they be least felt , yet are they more fearfull and dangerous , then those whereof the sense is presently sharp . . terrour and vexation of spirit , driving into hell , guiltinesse and horrour of conscience , the fury of a despairing soul , beginning even in this life to feel hell torments , deut. . . heb. . . esa. . . . strangenesse and alienation from god. . spirituall bondage , whereby sinfull man is become subject to the lust of the flesh , the curse of the law , the rule of satan , and the custome of the world ; yea , even blessings are cursed , malac. . . and prosperity causeth ruine , psal. . . in what sort is man in bondage unto satan ? both soul and body is under the power of the prince of darknesse , whereby man becommeth the slave of the devil , and hath him to reign in his heart as his god , till christ deliver him , col. . . ephes. . . tim. . . cor. . . heb. . . luke . , . how may a man know whether satan be his god or no ? he may know it by this , if he give obedience to him in his heart , and expresse it in his conversation . and how shall a man perceive this obedience ? if he take delight in the evill motions that satan puts into his heart , and doth fulfill the lusts of the devil , joh. . . joh. . . what is that slavery whereby a man is in bondage to the flesh ? a necessity of sinning ( but without constraint ) untill he be born again by the grace of god , mat. . , , . if we sin necessarily , and cannot but sin , then it seemeth we are not to be blamed ? yes , the necessity of sin doth not exempt us from sin , but only constraint . what punishments are inflicted upon sinfull man after this life ? a twofold death . which is the first death ? bodily death in the severall kindes ; namely , the separation of the soul from the body , gen. . . eccl. . . rom. . . wherein consisteth the second death ? . in an everlasting separation of the whole man from the favourable presence and comfortable fellowship of gods most glorious majesty , in whose countenance is fulnesse of joy . . perpetuall imprisonment in the company of the devill and reprobates damned in hell . . the most heavy wrath of god and unspeakable torments to be endured in hell fire world without end , thess. . . how doth this death seize upon man ? . after this life is ended , the soule of the wicked immediately is sent unto hell , there to be tormented unto the day of judgement , luk. . , . . at the day of judgement the body being joyned to the soule againe , both shall be tormented in hell everlastingly , matth. . . so much also the more as they have had more freedome from pain of body , and anguish of soule , and losse of outward things in this life . is the punishment of all sins alike ? no ; for as the guilt increaseth , so doth the punishment ; and as the smallest sin cannot escape gods hand , so as we heap sins , he will heap his judgements , john . . mat. . , , , , . but god is mercifull ? he is indeed full of mercy , but he is also full of righteousnesse , which must fully be discharged , or else we cannot be partakers of his mercy . cannot we by our own power make satisfaction for our sins , and deliver our selves from the wrath of god ? we cannot by any meanes , but rather from day to day increase our debt ; for we are all by nature the sons of wrath , and not able so much as to think a good thought ; therefore unable to appease the infinite wrath of god conceived against our sins . could any other creature in heaven or earth ( which is onely a creature ) perform this for us ? no , none at all ; for first god will not punish that in another creature , which is due to be paid by man. secondly , none that is onely a creature can abide the wrath of god against sinne , and deliver others from the same . thirdly , none can be our saviour but god. could man by his own wisdome devise any thing whereby he might be saved ? no ; for the wisdom of man can devise nothing but that which may make a further separation betwixt god and him . vvhat then shall become of man-kind ? is there no hope of salvation , shall all perish ? then surely is a man of all creatures most miserable ; when a dog or a toad die , all their misery is ended , but when a man dieth , there is the beginning of his woe . it were so indeed if there were no meanes of deliverance , but god in his infinite wisdome and mercy hath found out that which the wisdome of man could not , and provided a saviour for mankind . how then is man delivered from this sinfull miserable estate ? sinne is repressed , and misery asswaged , by many meanes naturall and civill , but they are not removed , nor man restored , but onely by a new covenant ; the old being not now able to give life unto any , by reason of the infirmity of our flesh . vvhy is the former covenant of works called the old ? because we not onely cannot doe it , but through the perversenesse of our nature ( and not by the fault of the law ) it maketh our old man of sin elder , and we more hasting to destruction . how are they convinced that seek righteousnesse by this covenant ? because thereby they make god unjust , and that he should thus give the kingdome of heaven to wicked men , as to those that cannot fulfill the law. seeing the nature of a covenant is to reconcile and joyne those together that are at variance ( as we see in the example of abraham and abimelech , laban and jacob ) why is this called a covenant , that can make no reconciliation betwixt god and us ? although it be not able to reconcile us , yet doth it make way for reconciliation by another covenant : neither is it meet strictly to bind gods covenant with men to the same lawes , that the covenants of one man with another are bound unto : for amongst men the weaker seeketh reconciliation at the hand of the mightier , luk. . , . but god neither able to be hurt , or benefitted by us , seeketh unto us for peace , cor. . . vvhether of these two covenants must be first in use ? the law ; to shew us , first , our duty what we should doe . secondly , our sin , and the punishment due thereunto . how is that other covenant called whereby we are reconciled unto god , and recovered out of the state of sin and death ? the new covenant , ( so called , because by it we are renued ) the covenant of grace , of promise , of life and salvation ; the new testament , the gospell , &c. ier. . , . rom. . , . what is the covenant of grace ? gods second contract with man-kind after the fall , for restoring of him into his favour , and to the estate of happinesse by the meanes of a mediatour , gal. . , . and it containeth the free promises of god made unto us in jesus christ , without any respect of our deservings . vvho made this covenant ? god alone : for properly man hath no more power to make a spirituall covenant in his naturall estate , then before his creation he had to promise obedience . how are they convinced by the giving of this second covenant , which seek righteousnesse in the law or old covenant ? because thereby they make god unwise that would enter into a new and second covenant , if the former had been sufficient . heb. . . when was this covenant of grace first plighted between god and man ? immediately after his fall in paradise , in that promise given concerning the womans seed , gen. . . god in unspeakeable mercy propounding the remedy before he pronounced sentence of judgment . was it once only published ? it was sundry wayes declared in all ages , partly by ordinary means , and partly by prophets extraordinarily sent and directed by god. what is the foundation of this covenant ? the meer mercy of god in christ , whereby grace reigneth unto life through the obedience of one , which is jesus christ. rom. . . for there being three persons of the trinity , the father sent his son to accomplish the work of our redemption , and both of them send the holy ghost to work saving grace in our hearts , and apply unto our soules the holinesse purchased by the son of god. what is promised therein ? the favour of god and everlasting salvation , with the means thereof , as christ , and in him conversion , justification and sanctification . what is the condition on mans part ? the gift being most free on gods part , nothing is required on mans part but the receiving of grace offered ; which is done in those that are of capacity by faith in christ : john . . , . acts . . whence followeth new obedience , whereby the faithfull walk worthy of the grace received ; and this also is by gods grace . what then is the summe of the covenant of grace ? that god will be our god and give us life everlasting in christ , if we receive him ; being freely by his father offered unto us . jer. . . acts. . , . john . . how doth this covenant differ from that of works ? much every way ; for , first , in many points the law may be conceived by reason ; but the gospell in all points is farre above the reach of mans reason . secondly , the law commandeth to doe good , and giveth no strength , but the gospell enableth us to doe good , the holy ghost writing the law in our hearts ; jer. . . and assuring us of the promise that revealeth this gift . thirdly , the law promised life onely ; the gospell righteousnesse also . fourthly , the law required perfect obedience , the gospell the righteousnesse of faith. rom. . . fifthly , the law revealeth sin , rebuketh us for it , and leaveth us in it : but the gospell doth reveale unto us the remission of sins , and freeth us from the punishment belonging thereunto . sixthly , the law is the ministery of wrath , condemnation , and death : the gospell is the ministery of grace , justification and life . seventhly , the law was grounded on mans own righteousnesse , requiring of every man in his own person perfect obedience ; deut. . . and in default for satisfaction everlasting punishment , ezek. . . gal. . . . but the gospell is grounded on the righteousnesse of christ , admitting payment and performance by another in behalfe of so many as receive it , gal. . , . and thus this covenant abolisheth not , but is the accomplishment and establishment of the former , rom. . . . . wherein doe they agree ? they agree in this , that they be both of god , and declare one kind of righteousnesse , though they differ in offering it unto us . what is that one kind of righteousnesse ? it is the perfect love of god , and of our neighbour . what thing doth follow upon this ? that the severe law pronounceth all the faithfull righteous , forasmuch as they have in christ all that the law doth aske . but yet those remaine transgressors of the law ? they are transgressors in themselves , and yet righteous in christ , and in their inward man they love righteousnesse and hate sin . what are we to consider in the covenant of grace ? the condition , . of the mediatour . . and then of the rest of mankind . in the former consisteth the foundation of this covenant . the performance whereof dependeth on christ jesus , acts . . & . . rom. . . . to the latter belongeth the application thereof for salvation , unto all that will receive it , cor. . . mat. . . when was the mediatour given ? . if we regard gods decree , from all eternity , eph. . . . if the vertue and efficacie of his mediation , as soon as need was , even from the beginning of the world , rev. . . . if his manifestation in the flesh , in fulnesse of time , gal. . . tim. . . from whence we reckon now , . yeares . who is this mediatour between god and man ? jesus , luk. . . mat. . . tim. . . the son of the virgin mary , the promised messias , or christ , whom the fathers expected , the prophets foretold , john . . & . . whose life , death , resurrection , & ascension the evangelists describe , joh. . . act. . . whose word preached unto this day subdueth the world , tim. . . cor. . . . finally , whom wee look for from heaven to bee the judge of quick and dead . acts . . what doe the scriptures teach us touching christ our mediatour ? two things , first his person , joh. . . & . . secondly , his office . esa. . , . luk. . . what is his person ? the second person in the godhead , made man. john . . what have we to consider herein ? first the distinction of the two natures . secondly the hypostaticall or personall union of both into one immanuell . what be those two natures thus wonderfully united in one person ? first , his divine nature or godhead , which maketh the person . secondly his humane nature or manhood , which subsisteth and hath his existence in the person of the godhead , and so we beleeve our saviour to be both the son of god , and the son of man. gal. . . luk. . , . rom. . , . & . . tim. . . mat. . . what say you of him touching his godhead ? i beleeve that he is the only begotten son of the most high and eternall god his father : his word , wisdome , character , and image ; begotten of his substance before all worlds , god of god , light of light , very god of very god : begotten , not made : finally god , coessentiall , coeternall , and coequall with the father , and the holy ghost . why call you him the onely begotten sonne of god ? because he is the alone son of god by nature , even the onely begotten of the father full of grace and truth , john . . & . . for though others be the sons of god by creation , as adam was and the angels . job . . . others by adoption and regeneration , as the saints , and the man christ jesus in another respect by hypostaticall union ; yet none is his son by naturall generation , but the same christ jesus ; and that in regard of his godhead , not of his manhood ; according to the apostle , who saith , that he is without father according to his manhood , and without mother according to his godhead . heb. . . but it seemeth that he is called the sonne of god in respect of the generation of his humane nature , wherein it is said that the holy ghost did that which fathers doe in the naturall generation ; especially seeing he is therefore said to be the sonne of the highest , luk. . . he is the naturall sonne of god onely in regard of the eternall generation , otherwise there should be two sonnes , one of the father , and another of the holy ghost ; but he is therefore called the sonne of the highest , for that none could be so conceived by the holy ghost , but he that is the naturall son of god. how is he said to be conceived by the holy ghost ? because the holy ghost by his incomprehensible power wrought his conception supernaturally , which fathers doe naturally in the begetting of their children ; not that any of the substance of the holy ghost , which is indivisible , came to his generation in the womb of the virgin. why is he called the word ? john . . as for other reasons declared in the doctrine of the trinity , so also because he is he whom the father promised to adam , abraham , and all the holy patriarchs , to make his promises of salvation sure unto them , as a man that hath ones word , thinketh himself sure of the matter that is promised . why is the word said to have been in the beginning ? joh. . . not because he began then to be , but that then he was , and therefore is from all eternity . what gather you of this that he is the wisdome of god ? that our saviour is from everlasting as wel as his father : for it were an horrible thing to think that there were a time when god wanted wisdome . why is he called the character or image of his father ? because god by him hath made himselfe manifest to the world in the creation , and especially in the redemption of it . what learn you from hence ? that whosoever seeketh to come to the knowledge of god , must come to it by christ. how is the godhead of christ proved ? not onely by abundant testimonies of scripture , esa. . . & . . & . . john. . . & . . rom. . . joh. . . but also by his miracles , especially in the raising of himselfe from death , rom. . . together with the continuance and conquest of the gospell , acts . . and that not by carnall power or policie , but onely by the power of his spirit , zach. . . and patient suffering of his saints , rev. . . why was it requisite that our saviour should be god ? because , first , none can satisfie for sin , nor be a saviour of soules , but god alone ; psal. . . . thess. . . for no creature though never so good , is worthy to redeem another mans sin , which deserveth everlasting punishment . secondly , the satisfaction for our sins must be infinitely meritorious , otherwise it cannot satisfie the infinite wrath of god that was offended ; therefore that the work of our redemption might be such , it was necessary our saviour should be god , to the end his obedience and sufferings might bee of an infinite price and worth , acts . . heb. . . thirdly , no finite creature was able to abide and overcome the infinite wrath of god , and the sufferings due unto us for our sins ; therefore must our saviour be god , that he might abide the burthen of gods wrath , in his flesh , sustaining and upholding the man-hood by his divine power , and so might get again , and restore to us the righteousnesse and life which we have lost . fourthly , our saviour must vanquish all the enemies of our salvation , and overcome satan , hell , death , and damnation , which no creature could ever doe . rom. . . heb. . . fifthly , he must also give efficacie to his satisfaction , raising us up from the death of sin , and putting us in possession of eternall life . sixthly , he must give us his spirit , and by it seale these graces to our soules , and renew our corrupt nature , which only god can doe . what comfort have we then by this that christ is god ? hereby we are sure that he is able to save by reconciling us to the father . and what by this that he is the sonne ? that uniting us unto himselfe , he may make us children unto his heavenly father . heb. . . being god before all worlds , how became he man ? he took to himselfe a true body and a reasonable soule , being conceived in time by the holy ghost , and born of the virgin mary . heb. . . joh. . . matth. . . . luk. . , . & . . and so became very man , like unto us in all things ; even in our infirmities ( sin onely excepted . ) heb. . . in which respect he hath the name of the sonne of man given unto him , matth. . . because he was of the nature of man according to the flesh , and the sonne of david , mat. . . because he sprang of the linage and stock of david . how doth it appeare that he was true man ? besides manifold predictions and cleare testimonies of scripture , gen. . . heb. . . tim. . , &c. it is abundantly proved by plentifull experiments , especially by his partaking of humane infirmities , his conception , birth , life , and death ; pet. . . joh. . , . luk. . . & . . heb. . . , . how by his conception ? because according to the flesh he was made of a woman , and formed of her onely substance ( she continuing still a pure virgin ) by the power of the most high. rom. . . gal. . . luk. . , . why is he said to be born ? mat. . . to assure us of his true humanity , even by his infancie and infirmitie . luk. . . why was he born of a virgin ? luk. . . that he might be holy and without sin , the naturall course of originall corruption being prevented , because he came not by naturall propagation . what learn you from hence ? that god is faithful as well as merciful , ever making good his word by his work in due season , luk. . . . act. . . . why is there mention of the virgin by her name mary ? luc. . . for more certainty of his birth and linage , mat. . . heb. . . tim. . . as also to acquaint us with his great humility in so great poverty , luk. . . compared with lev. . . what gather you from hence ? the marvellous grace of christ , who being rich , for our sakes became poor , that we through his poverty might be made rich , cor. . . did he not passe through the virgin mary ( as some say ) like as saffron passeth through a bag , and water through a pipe or conduit ? god forbid : he was made of the seed of david , and was a plant of the root of jesse , for he took humane nature of the virgin , and so the word was made flesh . if he was only made flesh , it would seem that the godhead served instead of a soul unto him ? flesh is here taken according to the use of scripture for the whole man , both body and soul , otherwise our saviour should not have been a perfect man , and our souls must have perished everlastingly , except his soul had satisfied for them . was not the godhead turned into flesh , seeing it is said he was made flesh ? in no wise , no more then he was turned into sin , or into a curse , because it is said , he was made sin , and made a curse for us , cor. . . gal. . . if the godhead be not changed into the manhood , is it not at least mingled with it ? nothing lesse , for then he should be neither god nor man ; for things mingled together cannot retain the name of one of the simples , as hony and oyle being mingled together , cannot be called hony , or oyle . . the properties of the godhead cannot agree to the properties of the manhood , nor the properties of the manhood to the godhead : for , as the godhead cannot thirst , no more can the manhood be in all or many place at once ; therefore the godhead was neither turned nor transfused into the manhood , but both the divine nature keepeth entire all his essentiall properties to it selfe ; so that the humanity is neither omnipotent , omniscient , omnipresent , &c. and the humane keepeth also his properties and actions , though oft that which is proper to the one nature is spoken of the person denominated from the other ( which is by reason of the union of both natures into one person . ) the glory of the godhead being more plentifully communicated with the manhood after his resurrection , did it not then swallow up the truth thereof , as a whole sea one drop of oyle ? no , for these two natures continued still distinct , in substance , properties and actions , and still remained one and the same christ. why did he not take the nature of angels upon him ? heb. . . because he had no meaning to save angels , for that they had committed the sin against the holy ghost , falling maliciously into rebellion against god without temptation . are not the elect angels any way benefited by the humane nature of christ ? no , his humanity only reacheth to sinfull mankind , for if he had meant to have benefited angels by taking another nature , he would have taken their nature upon him . how is it then said , eph. . . & col. . . that he reconciled things in heaven ? that is to be understood of the saints then in heaven , and not any way of the angels , although by the second person of the trinity the angels were elected , and are by him confirmed , so that they shall stand for evermore . why was it requisite that our mediatour should be man ? was it not sufficient that he was god ? no , it was further requisite that he should be man also ; because . our saviour must suffer and die for our sins , which the godhead could not doe . . our saviour also must perform obedience to the law , which in his godhead he could not doe . . he must be man of kin to our nature offending , that he might satisfie the justice of god in the same nature wherein it was offended , rom. . . cor. . . heb. . , , . for the righteousnesse of god did require , that the same nature which had committed the sin , should also pay and make amends for sin , and consequently that onely nature should be punished which did offend in adam : man therefore having sinned , it was requisite for the appeasing of gods wrath , that man himself should die for sin ; the man christ jesus offering up himself a sacrifice of a sweet smelling savour unto god for us , tim. . . heb. . , . & . . rom. . . . eph. . . . it is for our comfort , that thereby we might have free accesse to the throne of grace , and might find help in our necessities , having such an high priest as was in all things tempted like unto our selves , and was acquainted with our infirmities in his own person , heb. . , , & . . . as we must be saved , so likewise must we be sanctified by one of our own nature ; that as in the first adam there was a spring of humane nature corrupted , derived unto us by naturall generation : so in the second adam there might be a fountain of the same nature restored , which might be derived unto us by spirituall regeneration . what comfort then have you by this , that christ is man ? hereby i am assured that christ is fit to suffer the punishment of my sin , and being man himselfe is also meet to be more pitifull and mercifull unto men . what by this , that he is both god and man ? by this i am most certainly assured that he is able most fully to finish the work of my salvation ; seeing that as he is man , he is meet to suffer for sin ; as he is god , he is able to bear the punishment of sin and to overcome the suffering ; being by the one fit , and by the other able to discharge the office of a mediatour : mans nature can suffer death , but not overcome it ; the divine nature cannot suffer , but can overcome all things ; our mediatour therefore being partaker of both natures , is by the one made fit to suffer , by the other able to overcome whatsoever was to be laid upon him for the making of our peace . are these his natures separated ? no verily , for though they be still distinguished ( as hath been said ) in substance , properties and actions , yet were they inseparably joyned together in the first moment the holy virgin conceived , and made not two , but one person of a mediatour , cor. . . pet. . . cor. . , . the holy ghost sanctifying the seed of the woman ( which otherwise could not be joyned to the godhead ) and uniting two natures in one person , god and man in one christ , luc. . . . rom. . . tim. . . joh. . . a mystery that no angel , much lesse man is able to comprehend . why so ? for that the manhood of our saviour christ is personally united unto the godhead ; whereas the angels of much greater glory then men , are not able to abide the presence of god , esa. . . was this union of the body and soul with the godhead , by taking of the manhood to the godhead , or by infusing the godhead into the manhood ? by a divine and miraculous assuming of the humane nature ( which before had no subsistence in it self ) to have his beeing and subsistence in the divine ; leaving of it one naturall personship which otherwise in ordinary men maketh a perfect person ; for otherwise there should be two persons and two sons , one of the holy virgin mary , and another of god , which were most prejudiciall to our salvation . what then is the personall union of the two natures in christ ? the assuming of the humane nature ( having no subsistency in it selfe ) into the person of the son of god , joh. . . heb. . . and in that person uniting it to the godhead , so making one christ god and man , mat. . . can you shadow out this conjunction of two natures in one person by some earthly resemblance ? we see one tree may be set into another , and it groweth in the stock thereof , and becommeth one and the same tree though there be two natures or kind of fruit still remaining : so in the son of god made man though there be two natures , yet both being united into one person there is but one son of god and one christ. what was the cause that the person of the sonne of god did not joyn it self to a perfect person of man ? . because that then there would not be a personall union of both to make but one perfect mediatour . . then there should be four persons in the trinity . . the works of each of the natures could not be counted the works of the whole person , whereas now by this union of both natures in one person , the obedience of christ performed in the manhood is become of infinite merit , as being the obedience of god : and thereupon , act. . . god is said to have purchased his church with his own blood . what gather you hence ? that his name is wonderfull , esa. . . and his sacrifice most effectuall , offering himselfe without spot unto god for us , heb. . . . what further fruit have we by this conjunction ? that whereas god hath no shape comprehensible either to the eye of the body or of the soule , and the mind of man cannot rest but in a representation of something , that his mind and understanding can in some sort reach unto ; considering god in the second person in the trinity , which hath taken our nature , whereby god is after a sort revealed in the flesh , he hath whereupon to stay his mind . how did the jewes then before his comming which could not doe so ? they might propose to themselves the second person that should take our nature , and the same also that had appeared sundry times in the shape of a man , gen. . , . & . , . albeit our priviledge is greater then theirs , as they that behold him as he is ; where they did behold as he should be . hitherto of the person of christ , what is his office ? to be a mediatour betwixt god and man , and so to discharge all that is requisite for the reconciling of us unto god , and the working of our salvation , tim. . . heb. . . joh. . . whence also he is called an intercessor and an advocate , because he prayeth for us to the father , and pleadeth our cause before his judgement seat . what a one must he be that should undertake this mediation ? one which is in very deed a man , heb. . , . and perfectly righteous without exception , joh. . . and more mighty then all creatures ; that is , he which also is the very true god , act. . . can no bare man be mediatour betwixt god and man ? no verily , for eli saith , sam. . . that a man offending a man it may be accorded by the judges , but if he offend against god there is no man can make his peace . is there then any other mediatour to be acknowledged besides our lord jesus christ ? none but he ; because , . there is but one god , and therefore but one mediatour between god and man , tim. . . . he only is fit , as he only that partaketh both the natures of god and man , which is necessary for him that should come between both . . that is declared by the types of moses , who alone was in the mountain , of aaron or the high priest , who only might enter into the ( sanctum sanctorum ) holy place of holy places . . the same appeareth by the similitudes wherewith he is set forth : joh. . . i am the door , by me if any man enter in , he shall be saved , &c. and joh. . . i am the way , no man commeth to the father but by me . . he alone hath found sufficient salvation for all those that come unto him , heb. . . joh. . how commeth it then to passe that this office is given to moses and unto others ? gal. . . deut. . . they are only ministers of the word , not authors of the work of reconciliation , cor. . . job . . but is there no need of any other mediatour for us unto christ ? no : for he is the next of kinne , joh. . , . most mercifull , most faithfull , heb. . . and able perfectly to save all those that come to god through him ? how is our saviour graced by god and commended unto us in his office of mediation ? first , in that he came not to it but being called of god his father in a speciall sort , esa. . , , &c. heb. . , . secondly , in that being called he discharged it most faithfully , in which respect he is compared to moses , faithful in all the house of god , & preferred before him as the master before the servant , heb. . , . , . what use are we to make of his calling by god ? . hereby we learn that none should presume to take a charge in gods church without a calling since he did it not , heb. . , . esa. . . . . there ariseth hereby great comfort unto us , in that he thrust not himself in , but came in by the will of god and his appointment . for hereby we are more assured of the good wil of god to save us , seeing he hath called his son unto it , and that he will accept of all that he shall doe for us as that which himself hath ordained . what learn you from his faithfulnesse ? that he hath left nothing undone of things that belong to our reconciliation . what names are given him in regard of his office of mediation ? the name of jesus and of christ , luk. . . . matth. . . why is he called jesus ? he is called jesus , that is , a saviour , because he came to save his people from their sins , mat. . . and there is no other means whereby we may in part or in whole be delivered from them . what comfort have you by this ? . my comfort is even the same which i have said , and the rather , because god from heaven gave him his name , and the church on earth hath subscribed thereunto . . that nothing can hurt me so long as my faith doth not fail me . why is he called christ ? he is called christ , that is , anointed , because he was anointed of god to be a prophet , priest , and king , for all his people , and so for me , esa. . , , , . act. . , . luk. . . ps. . . & . , , , . heb. . . & . , &c. who was he that was thus anointed ? christ , god and man ; though the outward anointing together with the name of christ appertained to all those that represented any part of the office of his mediatorship ; namely , to prophets , priests and kings which were figures of him . was christ anointed with materiall oyle as they were ? no : but he was anointed with all gifts and graces of the spirit of god needfull for a mediatour , and that without measure , esay . . what learn you from hence ? that all fulnesse of grace dwelling in christ , all true christians shall receive of his fulnesse , grace for grace , john . . . whereunto was christ anointed ? unto the office of his mediation , by discharging whereof he might be made an al-sufficient saviour . wherein standeth his mediation , and what are the parts thereof ? being to be a mediatour between god and man , tim. . . the first part of his mediation must be exercised in things concerning god , wherein consisteth his priestly office ; heb. . . & . . & . . the second in things concerning man , wherein he exerciseth his propheticall and kingly function . why must he be a priest ? to offer sacrifice for his church and to reconcile us unto god , psa. . . heb. . . & . . & . , . &c. & . . . & . , . & . . . otherwise we should never have been justified , nor sanctified , and so not have been at peace with god. why must he be a prophet , doctor or apostle ? to teach his church , deut. . . . act. . . & . . luke . . otherwise we should never have known god nor the things that belong unto him , joh. . . why must he be a king or prince ? to rule and govern his church , psal. . , , . luk. . . otherwise we should never have been delivered from the captivity of sin and satan , nor be put in possession of eternall life . what is his priesthood ? it is the first part of his mediation , whereby he worketh the means of salvation in the behalf of mankind , and so appeaseth and reconcileth god to his elect , heb. . , &c. and . . & . . , &c. and . , . where is the doctrine of christs priesthood especially handled ? in the epistle to the hebrews , and namely in the chapter , from the . ver . to the end , wherein is contained a declaration of his office of priesthood , being compared with the priesthood of aaron ; the apostle shewing , . what manner of one he ought to be that hath this office . . how he executeth it . wherein standeth the manner of him that shall have this office ? partly without him , and partly within himself ; without him , as first that he was chosen of the tribe of judah , and not of levi ; to shew that he was not successor of aaron , but rather was to abolish all those ceremoniall services and offices . secondly , that the priests of levi were appointed by the law of the fleshly commandement , whereas christ was appointed by the law of the power of life . thirdly , that he was installed in it by his father , and appointed by an oath for ever , to be a priest after a new order of melchisedec . what benefit ariseth to us in that this was confirmed by an oath ? it giveth unto us comfortable assurance , that all the parts of his priesthood be performed unto us , and that he paid the ransome for our sins . was not the word of god sufficient for the performance of this promise , without the binding of it with an oath ? yes , doubtlesse , but the lord in this promise having to deal with weak man , and willing more abundantly to shew unto the heires of promise , the stablenesse of his counsell , bound himself by an oath , heb. . . whereby is the perpetuity thereof confirmed ? in that it did not proceed by succession , as from aaron to eleazar , from eleazar to phinehas , and so by descent ; but is everlasting , always abiding in him ; which is another difference of their priestly office . what profit comes to us by the perpetuity of his priesthood ? that he continually maketh intercession for us to god , and of himself alone is able to save us comming to the father through him . so much of the quality of him that is to be priest , which is without him ; what is the part that is within him ? . that in himself he is holy . . to others harmlesse and innocent . . undefiled of others , or of any thing ; and to speak in a word , he is separated from sinners : in all which , he differeth from that of aaron ; for they are neither holy in themselves , nor innocent ; neither undefiled , but polluting and being polluted by others . what is the fruit we gather of this his holinesse , innocency and undefilednesse ? that he being holy , innocent , undefiled , and so consequently separated from sinners , the same is attributed to the faithfull , and these his properties imputed for theirs ; and therefore he freeth them both from originall and actuall sins : contrary to their doctrine , who say , that he delivereth us from originall sin onely , and that we must make satisfaction for actuall . what is the difference touching the execution of this office ? . that they offered first for themselves , he for the people only ; for himself he needed not . . he but once , they many times . . he offered himself , they something else then themselves . what is the use of this ? to prove the absolutenesse , perfection and excellency of this his priesthood . may not the priesthood of the papists be overthrown by all these arguments , and proved to be a false priesthood ? yes verily ; for . they are not of the title of judah , and so cannot succeed our saviour . . they are not confirmed by an oath from god , and therefore not perpetuall . . they are not ( as he was ) holy in themselves , but unholy ; neither innocent , nor undefiled , but defiling others , and being defiled of them ; and so not separated from sinners , but altogether sinfull and set in sin . . they offer first for themselves , then for the people , likewise many times . . they offer sacrifices which are not themselves . . they bring a great disgrace to the priesthood of christ , by preferring themselves to him as the sacrificer to the sacrifice , whom they say they offer . . christ hath a priest hood that passeth not away . what comfort have we by the priesthood of christ ? hereby we are assured that he is our mediatour , and that we also are made priests . vvhat need was there of such a mediatour ? between parties so disagreeing , the one of finite nature offending , the other of infinite nature offended ; the one utterly disabled to do any the least good , cor. . . or satisfie for the least sin , job . . the other requiring perfect obedience , deut. . . and satisfaction , mat. . . what agreement could there be without a mediatour ? in this case what was this mediatour to doe ? he was to work the means of our salvation and reconciliation to god. . by making satisfaction for the sin of man. . by making intercession , mat. . . joh. . , . heb. . , , , . therefore jesus christ our high priest became obedient even unto the death , offering up himself a sacrifice once for all , to make a full satisfaction for all our sins , and maketh continuall intercession to the father in our name , whereby the wrath of god is appeased , his justice is satisfied , and we are reconciled . vvherein then stands his satisfaction to gods justice , which is the first part of his priesthood ? in yeelding that perfect obedience whereupon dependeth the whole merit of our salvation , dan. . . eph. . . , , . vvhat is the effect thereof towards us ? redemption , luc. . . heb. . , . which is a deliverance of us from sin , and the punishment thereof , and a restoring of us to a better life then ever adam had , rom. . , , . cor. . . for our saviour christ hath first redeemed us from the power of darknesse , col. . . namely , that wofull and cursed estate which we had justly brought upon our selves by reason of our sins . secondly , translated us into his own kingdome and glory , col. . , . cor. . . a far more glorious and excellent estate then ever our first parents had in paradise . how hath christ wrought this redemption ? having taken our nature upon him , he hath in the same as a surety in our stead made full satisfaction to god his father , by paying all our debts , and so hath set us free , heb. . . what is this debt which we owe to god , that he hath paid for us ? this debt is twofold : one is that perfect obedience which we owe unto god in regard of that excellent estate in which we were created , deut. . . the other is the punishment due unto us for our sins in transgressing and breaking gods covenants , which is the curse of god and everlasting death . deut. . . rom. . . mat. . . gal. . . & . , . cor. . . all which is contained in the law of god , which is the hand-writing between god and us concerning the old covenant , col. . . how was our saviour to make satisfaction for this our debt ? . by performing that perfect obedience which we did owe. . by suffering that punishment due unto us for our sins , that so he might put out the hand-writing between god and us , and set us free . what then be the parts of christs obedience and satisfaction ? his sufferings , and his righteousnesse , phil. . , , , . pet. . . for it was requisite that he should first pay all our debt , and satisfie gods justice , esa. . , . job . . by a price of infinite value , tim. . . ly . purchase and merit for us gods favour , eph . . and kingdome by a most absolute and perfect obedience , rom. . . by his suffering he was to merit unto us the forgivenesse of our sins , and by his fulfilling the law he was to merit unto us righteousnesse , both which are necessarily required for our justification . but how can one save so many ? because the manhood being joyned to the godhead , it maketh the passion and righteousnesse of christ of infinite merit , and so we are justified by a man that is god. how hath christ made satisfaction for our sins by his suffering ? he endured most grievous torments , both of body and soul , offering up himself unto god his father as a sacrifice propitiatory for all our sinnes , cor. . . in this oblation who was the priest or sacrificer ? none but christ , heb. . , . and that as he was both god and man. vvho was the sacrifice ? christ himself as he was man , consisting of body and soul. vvhat was the altar upon which he was offered ? christ as he was god , was the altar on which he sacrificed himself , heb. . . & . . rev. . . how often was he offered ? never but once , heb. . . vvhereunto was he offered ? unto the shame , pain , torment , and all miseries which are due unto us for our sins ; he suffering whatsoever we should have suffered , and by those grievous sufferings making payment for our sins , esa. ch . . mat. . . vvhat profit commeth by this sacrifice ? by his most painfull sufferings he hath satisfied for the sins of the whole world of his elect , esa. . . pet. . . john . . and appeased the wrath of his father : so that hereby we receive at onement and reconciliation with god , our sins are taken away , and we are freed from all those punishments of body and soul , which our sins have deserved , heb. . . how commeth it then that christ having borne the punishment of our sins , the godly are yet in this world so often afflicted for them with grievous torments both of body and soul , and that for the most part more then the ungodly ? the sufferings of the godly are not by desert any satisfaction for their sins in any part , but being sanctified in the most holy sufferings of christ they are medicines against sin ; neither is their affliction properly a punishment , but a fatherly correction , and chastisement in the world that they should not perish with the world , whereas the wicked the longer they are spared and the lesse they are punished in this life , their danger is the greater , for god reserveth their punishment for the life to come . what gather you of this ? that we should not grudge at the prosperity of the wicked , when we are in trouble : for as the sheep and kine are put in full pastures to be prepared to the shambles ; so they , the more they receive in this life , the neerer and the heavier is their destruction in the life which is to come , jer. . . what are the more generall things which he suffered in this life ? infirmities in his flesh , indignities from the world , and temptations from the devill ( mat. . . joh. . , . & . . . luc. . . ) hitherto belong those manifold calamities which he did undergoe , poverty , hunger , thirst , wearinesse , reproach , &c. what benefits doe the godly reap hereby ? all the calamities and crosses that befall them in this life are sanctified and sweetned to them , so that now they are not punishments of sin , but chastisements of a mercifull father . what are the more speciall things which he suffered at or upon his death ? the weight of gods wrath , the terrours of death , sorrows of his soul , and torments of his body , esa. . . . mat. . , . luc. . . mat. . . what learn you hence ? to admire and imitate the love of christ , who being the son of god , became a man of sorrows even for the good of his utter enemies , eph. . . joh. . . rom. . , . what did our saviour christ suffer in soul ? he drank the full cup of gods wrath filled unto him for our sakes , the whole wrath of god due to the sin of man being poured forth upon him ( mat. . , . luc. . . rev. . . joh. . . esa . . ) and therefore in soul he did abide most unspeakable vexations , horrible griefs , painfull troubles , fear of mind , feeling as it were the very pangs of hell ; into which both before , and most of all when he hanged upon the crosse , he was cast ; which caused him before his bodily passion so grievously to complain . what benefit and comfort receive you by this ? hereby we have our souls everlastingly freed from gods eternall wrath , and herein are comforted , because in all our grievous temptations and assaults we may stay and make sure our selves by this , that christ hath delivered us from the sorrowfull griefs and pains of hell . now for our saviours bodily sufferings , why is it said that he suffered under pontius pilate ? tim. . . for the truth of the story , and fulfilling of his own prophecy , foretelling his suffering under a forain jurisdiction and authority , mat. . . joh. . , . as likewise to teach us that he appeared willingly and of his own accord before a mortall judge , of whom he was pronounced innocent , and yet by the same he was condemned . what comfort have you hereof ? that my saviour thus suffering , not any whit for his own sins , but wholly for mine and for other mens sins , before an earthly judge , i shall be discharged before the heavenly judgement seat . what did he chiefly suffer under pontius pilate ? he was apprehended , accused , arraigned , mocked , scourged , condemned and crucified ( mat. . . and . chapters . ) what learn you here ? that he that knew no sin was made sin for us , that we might be made the righteousnesse of god in him . cor. . . pet. . . did christ suffer these things willingly , as he suffered them innocently ? yes ; he laid down his life meekly as the sheep doth his fleece before the shearer , being obedient even unto the death , luc. . . pet. . . esa. . . phil. . . heb. . . vnto what death was he so obedient ? even unto the most reproachfull , painfull and dreadfull death , the death of the crosse , mat. . . . phil. . . why was christ put unto this death of the crosse ? because it was not a common death , but such a death as was accursed both of god and man , that so he being made a curse for us , he might redeem us from a curse due unto us , deut. . . gal. . . what comfort have you by this ? i am comforted in this , because i am delivered from the curse which i have deserved by the breach of the law , and shall obtain the blessing due unto him for keeping of the same . why was it requisite that our saviours soul should be separated from his body ? because we were all dead , that so he might be the death of death for us , cor. . , . heb. . . cor. . , . for by sin death came into the world , and therefore the justice of god could not have been satisfied for our sins , unlesse death had been joyned with his sufferings . how could the death and sufferings of christ , which were but for a short time , be a full satisfaction for us , which have deserved eternall death ? although they were not everlasting , yet in regard of the worthinesse of the person who suffered them , they were equivalent to everlasting torments ; forasmuch as not a bare man , nor an angel did suffer them , but the eternall son of god , ( though not in his godhead , but in our nature which he assumed ) his person , majesty , deity , goodnesse , justice , righteousnesse , being every way infinite and eternall , made that which he suffered of no lesse force and value then eternall torments upon others , yea even upon all the world besides . for even as the death of a prince ( being but a man ? and a sinfull man ) is of more reckoning then the death of an army of other men , because he is the prince ; much more shall the death and sufferings of the son of god the prince of all princes , not finite , but every way infinite , and without sin ; much more i say shall that be of more reckoning with his father then the sufferings of all the world , and the time of his sufferings of more value ( for the worthinesse of his person ) then if all the men in the world had suffered for ever and ever . what use are we to make of christs death and passion ? . the consideration hereof may bring us to a sound perswasion and feeling of our sins , because they have deserved so grievous a punishment , as either the death of the son of god , or hell fire . . hereby we reap unspeakable comfort , forasmuch as by his stripes we are healed , by his bloud washed , by his sacrifice god is satisfied , and by his death we are saved and redeemed , pet. . . rev. . . heb. . . . rom. . , , . . we learn from hence to die to our sins , and to live henceforth unto him that hath dyed for us , rom. . . . cor. . . what befell our saviour after his soule was separated from his body ? he was buried , act. . , . and went to hades , or as we commonly speak , descended into hell , act. . . why was it needfull that christ should be buried ? . to assure us more fully that he was truly dead , mat. . , . , , . act. . . . that even in the grave , the very fortresse of death , he might loose the sorrows and bands of death , act. . . cor. . . what is meant by his descending into hell ? not that he went to the place of the damned , but that he went absolutely unto the estate of the dead , rom. . . eph. . . what doe you call the estate of the dead ? that departing this life he went in his soul into heaven , luc. . . and was in his body under the very power and dominion of death for a season , acts . . heb. . . rom. . . what comfort have you by christs death , buriall , and lying under the power of death ? . i am comforted , because my sinnes are fully discharged in his death , and so buried , that they shall never come into remembrance . . my comfort is the more , because by the vertue of his death and buriall sin shall be killed in me and buried , so that henceforth it shall have no power to reign over me . . i need not to fear death , seeing that sin which is the sting of death is taken away by the death of christ , and that now death is made unto me an entrance into his life . hitherto of his sufferings , what is the other part of his satisfaction ? his perfect righteousnesse , whereby he did that which we were not able to doe , and absolutely fulfilled the whole law of god for us , ps. . , . rom. . . & . . why was it necessary that christ should as well fulfill the law , as suffer for us ? because as by his sufferings he took away our unrighteousnesse , and freed us from the punishment due to us for our sins : so by performing for us absolute obedience to the whole law of god , he hath merited our righteousnesse ( making us just and holy in the sight of god ) and purchased eternall happinesse for us in the life to come , cor. . . gal. . , . cor. . . rom. . , . for as we are made unrighteous by adams sinne , so are we made fully and wholly righteous , being justified by a man that is god. how manifold is the righteousnesse of our saviour ? two-fold : originall , & actuall . vvhat is his originall righteousnesse ? the perfect integrity and purenesse of his humane nature , which in himselfe was without all guile , and the least staine of corruption . heb. . . being very man , how could he be without sin ? the course of naturall corruption was prevented , because he was not begotten after the ordinary course by man , but was conceived in the wombe of a virgin without the help of man , by the immediate power and operation of the holy ghost ; forming him of the onely substance of the woman , and perfectly sanctifying that substance in the conception . luk. . , . . so was hee borne holy , and without sinne ; whereunto all other men by nature are subject . vvhy was it necessary that christ should bee conceived without sinne ? first , because otherwise the god-head and man-hood could not be joyned together , for god can have no communion with sinne , much lesse bee united unto it , which is sinfull , in a personall union . secondly , being our priest he must be holy , harmlesse , undefiled , and perfectly just ; without exception . heb. . . joh. . . for if he had been a sinner himselfe , he could not have satisfied for the sinnes of other men , neither could it be , that an unholy thing could make us holy . vvhat fruit then and benefit have we by his originall righteousnesse ? first , his pure conception is imputed unto us , and the corrupruption of our nature covered from gods eyes , whiles his righteousnesse as a garment is put upon us . secondly , our originall sinne is hereby dayly diminished , and fretted away ; and the contrary holinesse increased in us . vvhat is his actuall holinesse ? that absolute obedience whereby he fulfilled in act every branch of the law of god , walking in all the commandements , and perfectly performing both in thought , word , and deed , whatsoever the law of god did command : and failing in no duties , either in the worship and service of god , or duty towards men . matth. . . rom. . . & . . vvhat benefit have we hereby ? . all our actuall sins are covered while we are cloathed by faith with his actuall holinesse . . we are enabled by him dayly to dye unto sinne , and more and more to live unto righteousnesse of life . but receive we no more by christ , then those blessings which we lost in adam ? yes , we receive an high degree of felicity by the second adam , more then we lost by the first , rom. . . for being by faith incorporated into him , and by communication of his spirit unseparably knit unto him , we become the children and heires of god , and fellow-heires with christ jesus , gal. . , . cor. . , . rom. . , . who carrieth us as our head unto the highest degree of happinesse in the kingdome of heaven , where we shall lead , not a naturall life , as adam did in paradise , with meat , drink , and sleep ; but a spirituall life in all unspeakeable manner and glory . there remaineth yet the second part of christs priesthood , namely , his intercession , what is that ? it is that work whereby he alone doth continually appeare before his father in heaven , to make request for his elect in his own worthinesse , making the faithfull and all their prayers acceptable unto him by applying the merits of his own perfect satisfaction unto them , and taking away all the pollution that cleaveth to their good works , by the merits of his passion ; rom. . . heb. . . & . . joh. . , . pet. . . exod. . , , . in how many things doth his intercession consist ? in five . . in making continuall request in our name unto god the father , by the vertue of his own merits . secondly , in freeing us from the accusations of our adversaries . thirdly , in teaching us by his spirit , to pray , and send up supplications for our selves and others . fourthly , in presenting our prayers unto god , and making them acceptable in his sight . fifthly , in covering our sins from the sight of god by applying unto us the vertue of his mediation . what fruit then have we by his intercession ? . it doth reconcile us to the father , for those sins which we doe dayly commit . . being reconciled in him , we may pray to god with boldnesse , and call him father . . through the intercession of our saviour christ , our good works are of accompt before god. how are we made priests unto god by our communion with christ ? being sanctified by him , and our persons received into favour , ephes. . . we have freedome and boldnesse to draw neare and offer our selves , soules , and bodies , and all that we have , as a reasonable sacrifice to god the father ; and so we are admitted as a spirituall priesthood ( pet. . . ) to offer up the sacrifices of our obedience , prayers , and thanksgiving ; which howsoever imperfect in themselves , ( esa. . . ) and deserving rather punishment then reward ; ( psalm . . . tit. . . ) are yet , as our persons , made acceptable unto god , and have promise of reward , ( matth. . , . ) by the onely merit and intercession of the same our high priest. so much of our saviours priestly-office which is exercised in things concerning god : how doth he exercise his office in things concerning man ? by communicating unto man that grace and redemption which he hath purchased from his father . rom. . . . joh. . . . . . luk. . , . what parts of his office doth he exercise therein ? his propheticall and kingly office . acts . , . psal. . , , . what is this propheticall office ? the office of instructing his church , by revealing unto it the way and meanes of salvation , and declaring the whole will of his father unto us , in which respect he was , he is , and ever shall be our prophet , doctor , or apostle ; esa. . , . psal. . . . luk. . . mat. . . . , , . heb. . , . for what reasons must christ be a prophet ? first , to reveale and deliver unto his people so much of the will of god as is needfull for their salvation . secondly , to open and expound the same being delivered . thirdly , to make them understand and beleeve the same . fourthly , to purge his church from errors . fifthly , to place ministers in his church to teach his people . in what respect doe you say that he is the onely teacher of his church ? . in that he only knowing the fathers as his sonne , hath the prerogative to reveale him of himselfe , and others by him to us : for no man knoweth the father but the sonne , and he to whom the sonne will reveale him , mat. . . . in that he is onely able to cause our hearts to beleeve and understand the matter he doth teach and reveale . what were then the prophets and apostles ? they were his disciples and servants , and spake by his spirit . pet. . , . & . . nehemiah . . eph. . . what difference is there between the teaching of christ , and of the prophets and ministers sent from him ? . christ taught with another authority then did ever any other minister before , or after him . mat. . . . . . . & . , . mark. . . . by vertue of his propheticall office , he did not only bring an outward sound unto the eare , but wrought ( as he did before his comming , and as he doth now by the ministery of his word ) an alteration of the mind so farre as to the clearing of the understanding . how then doth our saviour perform his propheticall office ? two wayes , outwardly , and inwardly . how inwardly ? by the teaching and operation of his holy spirit , ioh. . . act. . . how outwardly ? by opening the whole will of his father , and confirming the same with so many signes and wonders . how did he this ? both in his own person when he was upon the earth , heb. . , . as a minister of the circumcision , rom. . . but with the authority of the law-giver , mat. . . and by his servants the ministers , mat. . . luk. . . from the beginning of the world to the end thereof ; before his incarnation by the prophets , priests , and scribes of the old testament ; heb. . . pet. . , . & . , . pet. . . , . hos. . . mat. . . & . . & . . and since to the worlds end by his apostles and ministers called and fitted by him for that purpose ; cor. . . & . , . eph. . . , , . how doth it appeare that he hath opened the whole will of his father unto us ? both by his own testimony , joh. . . i call you no more servants , because the servant knoweth not what his master doth , but i call you friends , because all which i have heard of my father , i have made knowne unto you ; and by the apostles comparison , heb. . preferring him before moses , though faithfull in gods house . in what respect is our saviour preferred before moses ? . as the builder to the house , or one stone of the house . . moses was only a servant in the house , our saviour master over the house . . moses was a witnesse only , and writer of things to be revealed , but our saviour was the end and finisher of those things . what learn you from hence ? . that it is a foul errour in them that think of our saviour christ ( so faithfull ) hath not delivered all things pertaining to the necessary instruction and government of the church , but left them to the traditions and inventions of men . . that sith our saviour was so faithfull in his office , that he hath concealed nothing that was committed to him to be declared ; the ministers of the word should not suppresse in silence for feare or flattery the things that are necessarily to be delivered , and that are in their times to be revealed . . that we should rest abundantly contented with that christ hath taught , rejecting whatsoever else the boldnes of men would put upon on us . did he first begin to be the prophet , doctor , or apostle of his church , when he came into the world ? no , but when he opened first his fathers will unto us by the ministery of his servants the prophets , pet. . , . & . . heb. . . is his propheticall office the same now in the time of the gospell , that it was before and under the law ? it is in substance one and the same , but it differeth in the manner and measure of revelation : for the same doctrine was revealed by the ministery of the prophets before the law , by word alone , after by word written , and in the time of the gospell more plainly and fully by the apostles and evangelists . what have we to gather hence , that christ taught and teacheth by the prophets , evangelists , and apostles ? . in what estimation we ought to have the books of the old testament , sith the same spirit spake then that speaketh now , and the same christ. . we must carry our selves in the hearing of the word of god not to harden our hearts , heb. . . . for as much as the carelesse and fruitlesse hearing thereof , hardeneth men to further judgement : for it is a two-edged sword to strike to life , or to strike to death ; it is either the favour of life to life , or the savour of death to death ; cor. . . how doth the apostle presse this ? heb. . verse , , . &c. first , he aggravateth the refusall of this office of our saviour against the israelites by the time , forty yeares ; by the place , the wildernesse , and by the multitude of his benefits ; then he maketh an application thereof , verse , . consisting of two parts . . a removing from evill . . a moving to good . what comfort have we by the propheticall office of our saviour ? . hereby we are sure that he will lead us into all truth revealed in his word , needfull for gods glory , and our salvation . . we are in some sort partakers of the office of his prophecie by the knowledge of his will : for he maketh all his to prophecie in their measure , enabling them to teach themselves and their brethren , by comforting , counselling , and exhorting one another privately to good things , and withdrawing one another from evill as occasion serveth . acts . , . so much of the propheticall office of our saviour christ , what is his kingly office ? it is the exercise of that power given him by god over all , ( ps. . . ezek. . . ) and the possession of all ( mat. . . psalm . . , &c. ) for the spirituall government and salvation of his elect , ( esa. . . luk. . , . ) and for the destruction of his and their enemies ; psalm . . . for what reasons must christ be a king ? . that he might gather together all his subjects into one body of the church out of the world . . that he might bountifully bestow upon them , and convey unto them all the aforesaid meanes of salvation , guiding them unto everlasting life by his word and spirit . . that he might appoint lawes , and statutes , which should direct his people , and bind their consciences to the obedience of the same . . that he might rule and governe them , and keep them in obedience to his lawes . . that he might appoint officers , and a setled government in his church , whereby it might be ordered . . that he might defend them from the violence and outrage of all their enemies , both corporall and spirituall . . that he might bestow many notable priviledges , and rewards upon them . . that he might execute his judgements upon the enemies of his subjects . how doth he shew himselfe to be a king ? by all that power which he did manifest as well in vanquishing death and hell , as in gathering the people unto himselfe which he had formerly ransomed , and in ruling them being gathered , as also in defending of them , and applying of those blessings unto them , which he hath purchased for them . how did he manifest that power ? first , in that being dead and buried he rose from the grave , quickned his dead body , ascended into heaven , and now sitteth at the right hand of his father with full power and glory in heaven , act. . . eph. . . secondly , in governing of his church in this world , ( cor. . , , , . ) continually inspiring and directing his servants by the divine power of his holy spirit , according to his holy word , esa. . . . . thirdly , by his last judgement in the world to come . why is christ jesus also called our lord ? because he is the lord of glory and life that hath bought us , ( cor. . . ) our head that must govern us ; and our soveraigne that subdues all our enemies unto us , act . . cor. . . pet. , . eph. . . joshua . , . dan. . . heb. . . , . how hath he bought us ? not with gold or silver , but with his precious blood he hath purchased us to be a peculiar people to himself , pet. . . what comfort have you by this ? seeing he hath paid such a price for us , he will not suffer us to perish . what learn you from hence , that christ is our head to govern us ? to obey his commandements , and bear his rebukes and chastisements , luk. . . john . . col. . , . in what place of scripture is the doctrine of christs kingdome specially laid down ? in esa. . vers . , . for unto us a child is born , and unto us a son is given , and the government is upon his shoulder , and he shall call his name wonderfull , counsellour , the mighty god , the everlasting father , the prince of peace . the increase of his government and peace shall have none end , and he shall sit upon the throne of david , and upon his kingdome to order it and to establish it with judgement , and with justice , from henceforth even for ever ; the zeale of the lord of hosts will perform this , psal. . , . &c. what are we here taught concerning christs kingdome ? the benefit that we receive by it , and the cause of it . how is the former set forth ? by declaration , first , of his person , that he is a child born , namely god made man , whereof hath been spoken . secondly , of his properties , with the effects of the same . how are his properties here expressed ? they are first generally set forth by comparison of the unlikelihood of his kingdome , with the regiments of worldly potentates . vvhat difference or inequality is there ? that whereas other kings execute matters by their lievtenants and deputies armed with their authority ; in our saviours kingdome although there be used instruments , yet do they accomplish his will and purpose , not only by his authority , but also by his strength and vertue . vvhat further doctrine doe you note hence ? that the man of sin ( or pope of rome ) is not the ministeriall head of the church , which is christs kingdom , sith he is himselfe present , yea , and that most notably by his spirit , and more to the advantage of his church , then when he was bodily present , ioh. . . how are his properties set forth more particularly ? first , that he should be called wonderfull , not that it should be his proper name , which was only jesus : but that he should be as renownedly known to be wonderfull , as men are known by their names . how is he wonderfull ? partly in his person , as is before said , and partly in his works ; namely , first , in the creation of the world ; secondly , in the preservation , and especially in the redemption of it . vvhat is the next that followeth ? it is shewed more particularly wherein he is wonderfull , and first , that he is wonderfull in counsell , and the counsellour . vvhat is here to be observed ? first , in the government of a kingdom , counsell and wisdom are the chief ; as that which is preferred to strength , esa. . . sam. . . eccl. . . . . prov. . . . . and therefore that we may assure our selves , that in the kingdom of christ all things are done wisely , nothing rashly , in which respect he is said to have a long stoal and a white head , rev. . , . secondly , a great comfort for the children of god , that our saviour christ is our counsellour who giveth all sound advice . thirdly , that when we are in any perplexity and know not which way to turn , yet we may come to our saviour christ who is given unto us for a counsellour . by what means may we come to him for advice ? by our humble supplications and prayers to him . how may we receive advice from him ? by the doctrine of god drawn out of his holy word , which is therefore termed the man of our counsell , psal. . . vvhat is the next property ? that he is wonderfull in might , and the strong god , having all sound strength . vvhat have we here to learn ? . that as he is wise and doth all things pertaining to the good of his church , so he is of power to execute all that he adviseth wisely . . that as there is in us no advice of our selves , so there is in us no sound strength to keep us from any evill , but that as he giveth good advice to his , so doth he with his own power perform and effect it . phil. . and therefore although we be as the vine , of all other trees the weakest , or as the sheep , of all other beasts the simplest , yet we have for our vine a gardner , and for our shepherd christ jesus the mighty strong god. . that we should take heed how we depart from his obedience , for he will do what he listeth ; for if to obey be a good means to help us into the favour of our earthly princes , it will much more help us in the favour of the king of kings . vvhat other properties follow ? two other , which are , as it were , the branches and effects of the former . . that he is the father of eternities . . the prince of peace . sith he is called the father of eternities , is there not a confusion of persons ? in no wise , for it is a borrowed speech , signifying that he is the authour of eternity . vvhat doe you here gather ? that where other kingdomes alter , his is everlasting , dan. . . what doctrine is thereof to be gathered ? first , that the kingdom of our saviour christ being perpetuall , he dasheth & crushes in peeces al other mighty monarchies & regiments that shall rise up against him ; and therfore , that his church & subjects generally , and every particular member need not to feare any power whatsoever . secondly , that whatsoever we have by nature or industry , is momentany , like unto the grasse that fadeth away ; and whatsoever durable thing we have , we have it from christ. what is the second property arising out of the former ? that he is the prince of peace ; that is , the procurer , cause and ground of peace , that causeth his subjects to continue in peace and quietnesse . of what nature is this peace ? it is spirituall , rom. . . eph. . , , , , . when we have peace with god. . when we have peace in our consciences . . when there is peace between men and men , which ariseth out of both the former . where should this peace be established ? upon the throne of david : that is , in the church of god. what is the cause of all this ? the love and zeal of god , breaking thorough all lets , either inward , from our selves and our own sins ; or outward , from the enmity of the devill and the world , esa. . . what fruit receive we by the kingly office of our saviour christ ? by it all the treasures brought in by his priestly and propheticall office , are dealt to us continually . for , from it all the means of applying and making effectuall unto us christ and all his benefits doe come ; yea , without it all the actions of his other offices are to us void , fruitlesse , and of none effect . what comfort have we by this ? hereby we are assured , that by his kingly power we shall finally overcome the flesh , the world , the devill , death and hell . to whom will this blessed king communicate the means of salvation ? he offereth them to many , and they are sufficient to save all mankind ; but all shall not be saved thereby , because by faith they will not receive them , matth. . . joh. . . joh. . . are not the faithfull in some sort also made partakers of this honor of his kingdome ? yes verily : for they are made kings to rule and subdue their stirring and rebellious affections , and to tread satan under their feet , rom. . . . . rev. . . . . you have spoken of the two natures , and three offices of our saviour : shew now in what state did christ god and man perform this three-fold office . in a two-fold estate : . of abasement and humiliation , phi. . , . . of advancement and exaltation , ph. . . col. . . eph. . , . in the former he abased himself by his sufferings for sin ; whereof we have heard largely in the declaration of his priesthood : in the latter he obtained a most glorious victory , and triumphed over sin , thereby fulfilling his priesthood , and making way to his kingdome . what was his estate of humiliation ? it was the base condition of a servant , whereto he humbled himself from his conception to his crosse , and so untill the time of his resurrection , phil. . , . wherein did this base estate of the son of god consist ? in his conception , gestation , and birth , and in his life diversly ; as in his poverty , hunger , thirst , wearinesse and other humiliations even unto death , of which heretofore hath been spoken . what learn you from this , that christ first suffered many things before he could enter into his glory ? luk. . . . that the way to reign with christ , is first to suffer with him , and such as bear the crosse constantly , shall wear the crown eternally , rom. . , . tim. . . . . james . . what is his estate of exaltation ? his glorious condition , phil. . . heb. . . beginning at the instant of his resurrection , acts . , , . and comprehending his ascension , eph. . . acts . . heb. . , . sitting at the right hand of god his father , psal. . , , , . mark . . pet. . . and the second comming in glory to judge the world , mat. . . what is the first degree of this estate ? his glorious resurrection ; for after he had in his manhood suffered for us , he did in the third day rise again by his own power from the dead , eph. . . luc. . . cor. . . what it needfull that christ being dead should rise again ? yes ; it was for his own glory and our good , acts . . cor. . , . how for his glory ? that being formerly abased as a servant , and crucified as a sinner , he might thus be declared to be the son of god , and exalted to be a prince and a saviour , phil. . . luc. . . esay . . rom. . . act. . , . how for our good ? that having paid the price of our redemption by his death , we might have good assurance of our full justification by his life , pet. . . acts . . rom. . . cor. . . what speciall comfort ariseth from this , that the lord of life is risen from death ? . it assureth me that his righteousnesse shall be imputed unto me for my perfect justification , that he that had the power of death is destroyed , heb. . . his works dissolved , joh. . . and that all our misery is swallowed up in christs victory , cor. . . . it comforteth me , because it doth from day to day raise me up to righteousnesse and newnesse of life in this present world . . it ministreth unto me a comfortable hope , that i shall rise again in the last day from bodily death . what fruits then are we to shew from the vertue of his resurrection ? we are to stand up from the dead , to awake to righteousnesse , to live unto god , and dying in him or for him , to look for life again from him , eph. . . cor. . . rom. . . . phil. . . thes. . . cor. . . col. . . why is christ said to raise himself ? to let us know that as he had power to lay down his life , so he had also to take it up again , joh. . . what gather you hence ? that being lord both of quick and dead , he can and will both quicken our souls here to the life of grace , and raise our bodies hereafter to the life of glory , rom. . . john . . phil. . . why did he rise the third day ? because the bands of death could no longer hold him , this being the time that he had appointed , and the day that best served for his glorious resurrection , act. . . mat. . . & . . why did he not rise before the third day ? lest rising so presently upon his death , his enemies might take occasion of cavill , that he was not dead , mat. . , . & . , . and why would he not put it off untill the fourth day ? lest the faith of his disciples should have been weakned , and their hearts too much cast down and discouraged , mat. . . luc. . . what gather you hence ? that as the lord setteth down the tearm of our durance , so doth he chuse the fittest time of our deliverance , rev. . . mat. . . dan. . . hosea . . what is the second degree of his exaltation ? his ascension , mark . . ephes. . , . for we beleeve that christ in his humane nature ( the apostles looking on ) ascended into heaven . what assurance have you of christs ascension ? the evidence of the word , the testimony of heavenly angels and holy men , luc. . . acts . . wherefore did christ ascend into heaven ? because he had finished his fathers work on earth , joh. . , , . and that being exalted in our nature , he might consecrate a way , prepare a place , joh. . , . and appear in the presence of god to make intercession for us , heb. . . & . . vvhat benefits did he bestow upon his church at his ascension ? he triumphed over his enemies , gave gifts to his friends , and taking with him a pledge of our flesh , he sent and left with us the earnest of his spirit , eph. . . heb. . . . cor. . . acts . . vvhat comfort doth hence arise to gods children ? . that our head being gone before , we his members shall follow after ; christ having prepared a place for us in heaven , which now we feel by faith , and hereafter shall fully enjoy , eph. . , . cor. . . joh. . . & . , . . that having such a friend in heaven we need not fear any foes on earth , nor fiends in hell , heb. . . phil. . . rom. . . acts . . rev. . . what fruits are we to shew in our lives from the vertue of his ascension , in our hearts ? . to have our conversation in heaven whilest we be on earth , placing our hearts where our head is , col. . , . phil. . & . . . to look for the presence of christ by faith , not by sight , in spirituall , not in carnall things , mat. . . cor. . . joh. . . what is the third degree of his exaltation ? that he sitteth at the right hand of god , the father almighty , mar. . . eph. , , . what is meant by this ? that christ in our nature is worthily advanced by the father to the height of all majesty , dominion , and glory , having authority to rule all things in heaven and in earth , eph. . . heb. . , , . & . . mat. . . how may this appear ? because he is hereby exalted to be the kings of saints , rev. . . the judge of sinners , act. . . the prince of our salvation , act. . . and the high priest of our profession , heb. . . what comfort ariseth hence to all true beleevers ? that . as our king he will govern us , heb. . , . luc. . . and that from him we shall receive all things needfull for us under his gracious government . . as our judge he will avenge us , rev. . . & . , . and as our prince defend us , dan. . . subduing all our enemies by his power , treading them under our feet . . as our priest he will plead our cause and pray for us , heb. . . rom. . . why is he said in the creed to sit at the right hand of god , the father almighty ? that we may know he enjoyeth both the favour and power of god in full measure ; the father having committed all judgement to the son , heb . . mat. . . joh. . . what duties are here required ? to honour the son as we do the father , to cast our crowns at his feet , stoop to his scepter , live by his laws ; so to follow him here , that we may sit with him in his throne hereafter , joh. . . rev. . . psal. . . jam. . . rev. . . doth he not now thus reign for the raising of his friends , and the ruine of his enemies ? yes ; he doth graciously by his word and works , heb. . . rom. . , . but he shall more gloriously when he commeth again to judge the quick and the dead , thess. . . rom. . . having thus declared that which concerneth the mediatour of the new testament ; what are you now to consider in the condition of the rest of mankind which hold by him ? two things : . the participation of the grace of christ , and the benefits of the gospel . . the means which god hath ordained for the offering and effecting of the same . to whom doth god reveal and apply the covenant of grace ? not to the world , but to his church called out of the world , john . . & . . mat. . . cor. . . &c. that is , not to the reprobate , appointed from everlasting to be vessels of wrath , but to the elect and chosen ; for howsoever the light is come into the world , yet most men rather love darknesse then light , joh. . . and though the proclamation of grace be generall , tim. . . yet most men refuse or neglect gods goodnesse by reason of the naughtinesse of their hearts ; neither are any saved but such as god draweth to imbrace his mercy , and casteth as it were into a new mould , joh. . . it would seem by this , that the most part of the world be in no better estate then the devill himself . most men questionlesse abide without recovery in the state of sin and death , joh. . . because the lord doth not grant unto them the benefit of redemption , and grace of faith and repentance unto life , but suffers them to run on in sin deservedly unto condemnation . how doth god suffer them to run into condemnation ? in a divers manner ; some reprobates dying infants , other of riper years , of which last sort some are not called , others called . how doth god deal with reprobates dying infants ? being once conceived , they are in the state of death , rom. . . by reason of the sin of adam imputed , and of originall corruption cleaving to their nature , wherein also dying they perish ; as for instance , the children of heathen parents ; for touching the children of christians we are taught to accompt them holy , cor. . . how doth god deal with those of riper years uncalled ? being naturally possessed with ignorance and vanity , eph. . , . he giveth them up to their own lusts to commit sin without remorse , with greedinesse in a reprobate mind , rom. . . . untill the measure of sin being fulfilled , they are cut off , gen. . . ps. . . how doth god deal with such reprobates as are called ? he vouchsafeth them outward means of salvation , heb. . , . cor. . , . &c. giving farther to some of them some illumination , heb. . , . a temporary faith , acts . . some outward holinesse and tast of heaven , whom he yet suffereth to fall away , and the means of grace to become a favour of death unto them , cor. . . yea some of these doe fall even to the sin unpardonable , heb. . . so much of the company of the reprobates , which are not made partakers of the benefit of redemption ; what is the church of christ , which enjoyeth this great benefit ? a company of men and women called out of the world to believe and live in christ , and indued accordingly with spirituall graces for the service of god , gal. . , , . john . . . , . eph. . . tim. . . tit. . . or rather the whole number of gods elect , which are admitted into fellowship with christ jesus : for all these being taken together , are called the church ; that is , gods assembly , or congregation , which in the scripture is likened to the spouse of christ , cant. . . eph. . . . which in the creed we professe to believe under the title of the holy catholick church , heb. . , . eph. . . doe you beleeve in the catholick church ? no , i believe that god hath a certain number of his chosen children which he doth call and gather to himself , that christ hath such a flock selected out of all nations ages , and conditions of men , eph. . . ioh. . . gal. . . rev. . . . and that my self am one of that company , and a sheep of that fold . why say you that you beleeve that there is a catholick church ? because that the church of god cannot be alwayes seen with the eyes of man. why is this church called holy ? because she hath washed her robes in the blood of the lamb , and being sanctified and cleansed with the washing of water by the word , is presented and accepted as holy before god , rev. . . eph. . . col. . , . for though the church on earth be in it selfe sinfull , yet in christ the head it is holy , and in the life to come shall be brought to perfection of holinesse . what learn you hence ? that if ever we will have the church for our mother , or god for our father ; we must labour to be holy , as he is holy . what is meant here by catholick church ? the whole universall company of the elect that ever were , are , or ever shall be gathered together in one body ; knit together in one faith , under one head christ jesus ; eph. . , , . . . col. . . eph. . , . for god in all places , and of all sorts of men had from the beginning , hath now , and ever will have an holy church ; that is , gods whole or universall assembly , because it comprehendeth the whole multitude of all those that have , doe , or ever shall believe unto the worlds end . doe all those make one body ? the whole number of believers and saints by calling make one body , the head whereof is christ jesus , eph. . . , . col. . . . having under him no other vicar ; and so the pope is not the head of the church , for neither property nor office of the head can agree unto him . what is the property of the head ? to be highest , and therefore there can be but one , even christ. what is the office of the head ? first , to prescribe lawes to his church , which should bind mens consciences to the obedience of the same , and of such law-givers there is but one , james . . secondly , to convey the powers of life and motion into all the members , by bestowing spirituall life and grace upon them . for the naturall members take spirit and sense from the head , so the church hath all her spirituall life and feeling from christ , who is only able ( and no creature beside ) to quicken and give life . thirdly , to be the saviour of the body . eph. . . but christ jesus only is the saviour of the church , whom by this title of the head of the church , paul lifteth up above all angels , archangels , principalities , and powers . and therefore if the pope were the successour of peter and paul , yet should he not therfore be the head of the church , which agreeth to no simple creature , in heaven or under heaven . so much of the head ; where be the members of this holy catholick church ? part are already in heaven triumphant , part as yet militant here upon earth . vvhat call you the church triumphant ? the blessed company of those that have entred into their masters joy , heb. . . rev. . . . waiting for the fulfilling of the number of their fellow-members , and their own consummation in perfect blisse , rev. . . vvhy is it called triumphant ? because the saints deceased have made an end of their pilgrimage , and labours here on earth , and triumph over their enemies , the world , death and damnation . are the angels of the church triumphant ? no ; first , because they were never of the church militant . secondly , because they were not redeemed , nor received benefit by the death of christ ; and therefore it is said , that he took not on him the nature of angels , but the seed of abraham , heb. . . vvhat is the speciall duty which the church triumphant in heaven doth perform ? praise and thanksgiving to god. vvhat is the church militant ? it is the society of those that being scattered through all the corners of the world , are by one faith in christ conjoyned to him , and fight under his banner against their enemies , the world , the flesh , and the devill ; continuing in the service and warfare of their lord , and expecting in due time also to be crowned with victory and triumph in glory with him , rev. . . . . tim. . , . who are the true members of the church militant on earth ? those alone who as living members of the mysticall body , eph. . , . col. . . are by the spirit and faith secretly and inseparably conjoyned unto christ their head . col. . . psalm . . . in which respect the true militant church is both visible , mat. . . and invisible , rom. . . pet. . . the elect being not to be discerned from the reprobates till the last day . but are none to be accompted members of this church , but such as are so inseparably united unto christ ? doubtlesse many live in the church who are not thus united unto him , and shall never come to salvation by him ? truly and properly none are of the church , saving only they which truly beleeve and yeeld obedience , john . . all which are also saved ; howbeit god useth outward meanes with the inward for the gathering of his saints , and calleth them as well to outward profession among themselves , as to inward fellowship with his sonne , act. . . cant. . . whereby the church becommeth visible . hence it commeth , that so many as partaking the outward means , doe joyn with these in league of visible profession , act. . . are therefore in humane judgment accompted members of the true church , and saints by calling ; cor. . . untill the lord , who only knoweth who are his , doe make known the contrary , as we are taught in the parable of the tares , the draw-net , &c. mat. . . . thus many live in the church as it is visible and outward , which are partakers onely outwardly of grace ; and such are not fully of the church that have entred in but one step , cant. . . eph. . . john . . that a man may be fully of the church , it is not sufficient , that he professe christ with his mouth ; but it is further required , that he believe in him in heart ; these doe the one , but not the other ; or if they believe in heart , they believe not fully : for they may generally believe indeed that christ is the saviour of mankind , but they know not whether themselves have part in him ; yea , by their works they disclaim any interest in him . vvhat say you then of such ? they are partakers of all good of the outward or imperfect church , and therefore their children also are baptized and admitted as members of christs church . these are like evill citizens ( as indeed the church is gods city ) who are in truth but citizens in profession and name only ; for they as yet want the chiefest point , which onely maketh a man to deserve the true name of a citizen ; which is to use the place aright . and therefore have no part in those rewards that are proposed for good , and perfect citizens ; though they enjoy what outwardly belongeth to the city . are we then to acknowledge one church , or many ? one alone , as there is but one lord , one spirit , one baptisme , one faith ; eph. . . cant. . . gal. . . howsoever ( as hath been said ) there is a begun , and a perfect church ; for the church of god is one in respect of that inward nature of it , having one head , one spirit , and one finall state : but outwardly there be as many churches , as there be congregations of believers knit together by speciall bond of order , for the religious expressing of that inward nature . rom. . . yet , though there be many visible churches , there is but one catholick and universall church , of which not one shall be lost , and out of which not one shall be saved . acts . . ephes. . . john . . . vvhat gather you hence ? that the church of rome is not the catholick church , because it is particular , not universall ; and because out of it many have been saved , and in it some shall be damned , rev. . . . . th. . , . what are the speciall prerogatives whereof all gods children , the true members of the catholick church , are made partakers ? joh. . . in the creed there are some principall notes rehearsed . . the communion of saints , heb. . , . eph. . . . the forgivenesse of sins , rom. . . . the resurrection of the body , cor. . . act. . . . life everlasting , rom . . there are four also recorded by the apostle paul in that golden sentence , cor. . . ye are of him in christ jesus , who of god is made unto us , wisdom and righteousnes , sanctification , and redemption . vvhy is wisdome here set down by the apostle as necessary to our salvation ? because it was necessary that having absolutely lost all godly and saving wisdom wherein we were first created , that it should be againe repaired ere we could be partakers of life eternall . why ? have we no true wisdome naturally able to bring us unto it ? no verily : for although we have wisdome naturally ingraffed in us to provide for this present life , and sufficient to bring us to condemnation in the life to come ; yet we have not one grain of saving wisdom able to save us , or to make us step one foot forward unto eternall life . where is this wisdom to be found ? in the word of god. how come we to it ? by christ ; for god dwelleth in light which no man hath approached unto , tim . . only the sonne which was in the bosome of his father he hath revealed him , joh. . . what doth the apostle mean by righteousnesse ? as by the chief part thereof , our whole justification , which consisteth of the remission of our sins , and the imputation of christs righteousnesse . how doe you prove this righteousnesse here , to be meant of the righteousnesse that is in christ ? because he speaketh afterward of sanctification , which is the righteousnesse within us . what is sanctification ? it is freedome from the tyranny of sin into the liberty of righteousnesse , begun here , and increased dayly , untill it be fully perfected in the life to come , rom. . . psal. . . vvhat is redemption ? it is the happy estate that the childrē of god shal have in the last day . vvhat is the ground of all these spirituall blessings ? the whole work of our salvation must be ascribed to the grace of god alone . vvhat is meant by the grace of god ? first and principally , that free favour with god doth bear towards us : . those gifts and helps that are in us , arising from that fountain . is man idle in this work of grace ? man also worketh with gods grace , but first he receiveth from god not only the power to work , but also the will and the deed it selfe , phil. . . is this work of god only an offering of good things unto us ? god doth not only offer grace unto us , but causeth us effectually to receive it , and therefore is said not only to draw us , cant. . . joh. . . but also to create a new heart in us , whereby we follow him , ps. . . what profit hath every one of gods elect in christ the mediatour , by the application of the covenant of grace ? union and communion both with christ himselfe and with his whole church , whence ariseth the communion of saints , whereby nothing else is understood , but that heavenly fellowship which all the faithfull have with christ their head , & with the members of his body , all true christians , the whole church thus communicating with christ and every member one with another , heb. . . . . . eph. . , . . . john . . what are the bands of this fellowship , and who is the author of it ? the spirit knits the body to the head by faith , and the members one unto another by love . cor. . . . col. . . cor. . . what comfort have we by this ? . that we are justified by that faith whereby adam and abraham were justified , which is tyed to no time or place , and excludeth no person . . that we are made partakers of christ and all his merits by faith , and of all the blessings of the church by love . what are the speciall comforts of this communion with christ ? that wee are sure to have all graces and all good things from him , and that both our persons are beloved , and our services accepted in him and for him ; john . . . cor. . . eph. . , , . pet. . . and what especiall comforts doe arise out of our communion with christians ? that we have a portion in their prayers , act. . . . a share in their comforts , rom. . . a room in their hearts , thess. . . mutually bearing infirmities , gal. . , . furthering duties , heb. . . and relieving necessities . what duty doth this communion of saints require of us ? eph. . . to renounce all fellowship with sin and sinners , cor. . to edifie one another in faith and love , iude . . to delight in the society of the saints , ps. . . and to keep the unity of the spirit in the bond of peace . why are all beleevers called saints ? because they are partakers of christs holinesse , dayly growing and increasing in the same ; and to let us know that none shall ever bee saints in heaven , but such as are first saints on earth . heb. . . pet. . . cor. . . thess. . . forasmuch as the point of our union and communion with christ , is of great importance , and the very foundation of allour comfort , it is more largely to be stood upon ; first therefore shew how the elect are united to christ his person . they are incorporated and made members of the mysticall body , whereof christ is head , eph. . . which the scripture figureth , as by other resemblances , so especially under the similitude of marriage , eph. . . and the whole book of the canticles . how may we conceive of this our marriage with christ ? we are to conceive therein as in outward marriage , first , the consent of parents and parties , secondly , the manner of conjunction . what consent of parents is there in this marriage ? only gods donation , who being the alone parent of both parties , as in the marriage of the first adam , gen. . . giveth first christ to us as a saviour , john . . . . secondly , us to christ as a people to be savedby him , heb. . . what consent of parties is there ? first , christ consenteth to take us for his own spouse , which hee witnesseth especially by taking our flesh upon him , heb. . . that he might be our emmanuel , god with us ; mat. . . secondly , we being drawn of god , john . . and prepared by the freeing of the bridegroom , cor. . . doe consent to take christ as our lord and husband , cant. . . as we professe by taking his name , esa. . . and yoake , math. . . upon us . what is the manner of this our conjunction ? mysticall , that is to say , reall in respect of the things conjoyned , our very nature , body , and soule , being coupled to the body and soule of christ , so that we are members of his body , of his flesh , of his bones ; eph. . . thereby also to the divine nature , pet. . . yet not corporall , but spirituall , in regard of the meanes whereby this conjunction is wrought . what be the meanes of the spirituall conjunction ? on christs part , his only spirit , john . . rom. . . given by him to every member of his body in the very moment of regeneration , gal. . . john . . . . as the soule of spirituall life , and fountaine of supernaturall grace , gal. . . cor. . . in which respect he that is joyned to the lord , is said to be one spirit , cor. . . what is the spirit of christ ? the holy ghost truly residing , cor. . . and powerfully working in all those that are christs , rom. . . derived unto them from him , rom. . . and knitting them inseparably unto him , cor. . . eph. . . . . is the holy ghost given to none but such as are thus joyned to christ ? the holy ghost is considered three wayes : first , as the authour of all excellence , even in common gifts of nature and reason ; as strength and courage , judg. . . arts and sciences , exod. . . policy and government , sam. . . &c. in which sense he is given to many which never heard of christ. secondly , as the authour of spirituall gifts , cor. . . so called , because being sanctified they are means of edification ; as the power of working miracles , healing , languages , &c. yea a tast of the heavenly gift , and of the good word of god , and of the powers of the world to come , heb. . , . in which sense he is given to sundry reprobates that are called , as hath been shewed . thirdly , as the authour of the perpetuall , effectuall , and virtuall influence of saving grace from christ the head to every true member of his body , john . . . . in which sense the world cannot receive or know him , john . . but he is bestowed on the elect only , pet. . . and those truly regenerated and converted to the lord. but on our part what meanes is there of this conjunction ? onely faith , which yet is not of our selves , but the gift of god ; eph. . . and of all other , the first and more generall effect and instrument of the spirit of christ , cor. . . gal. . . disposing and enabling us so to embrace and cleave unto him , eph. . . . as first to receive from god by him , whatsoever benefits and graces ; rom. . . secondly , to returne to god in him all holy and thankfull obedience , cor. . . gal. . . is faith absolutely required in every one that is united unto christ ? it is absolutely required of all those that are of discretion and capacity , but in those that are not capable of knowledge ( without which there can be no faith ; as some naturally fooles and infants , which are within the covenant ) we are not to proceed farther then gods election , and the secret operation of his spirit , act. . . cor. . . . . so much of our union with christs person : what is our communion with him ? it is our participation with him in the benefits flowing from his severall offices , whereby he is made to us of god , wisdome , righteousnesse , sanctification , and redemption . cor. . . so we also by him after a sort become prophets , acts . , . priests and kings , pet. . . rev. . . as in the unfolding of the severall functions of our saviour christ , hath been more fully declared : for being made one with him , we are thereby possessed of all things that are his , rev. . . col. . . as the wife of the wealth of her husband , the branch of the sap of the root , john . . and the members of sense and motion from the head , eph. . , . in which regard the whole church is also called christ , cor. . . gal. . . and the severall members christians , acts . . what are the main benefits which christians receive by their communion with christ ? justification and glorification , rom. . . by the one whereof we have our persons accepted , and new relations between god and us established ; by the other , our nature reformed , and new obedience infused : which latter is but begun in this life , and is called sanctification , and perfected in the life to come ; which most usually hath the terme of glorification , of which in its proper place . vvhat is justification ? justification is the sentence of god , whereby he of his grace for the righteousnesse of his son , by him imputed unto us , and through faith apprehended by us , doth free us from sin and death , and account us righteous unto life . rom. . . , . cor. . . phil. . . for hereby we both have a deliverance from the guilt and punishment of all our sins , and being accompted righteous in the sight of god by the righteousnesse of our saviour christ imputed unto us , are restored to a better righteousnesse then ever we had in adam . i perceive your answer needs further explaining ; first , why call you justification a sentence ? that thereby we may be informed , that the word to justify doth not in this place signify to make just by infusing a perfect righteousnes into our natures ; ( that comes under the head of sanctification begun here in this life , which being finished , is glorification in heaven ▪ but here the word signifieth to pronounce just , to quit and discharge from guilt and punishment ; and so it is a judiciall sentence opposed to condemnation . rom. . , . who shall lay any thing ( saith paul ) to the charge of gods elect ? it is god that justifieth , who shall condemn ? now as to condemn is not the putting any evill into the nature of the party condemned , but the pronouncing of his person guilty , and the binding him over unto punishment : so justifying is the judges pronouncing the law to be satisfied , and the man discharged and quitted from guilt and judgement . thus god imputing the righteousnesse of christ to a sinner , doth not account his sins unto him , but interests him in a state of as full and perfect freedom and acceptance , as if he had never sinned , or had himselfe fully satisfied . for though there is a power purging the corruption of sin , which followeth upon justification , yet it is carefully to be distinguished from it , as we shall further shew hereafter . this for the name of justification , but now for the thing it selfe ; what is the matter first of our justification ? the matter of justification , or that righteousnesse whereby a sinner stands justified in gods sight , is not any righteousnesse inherent in his own person and performed by him , but a perfect righteousnesse inherent in christ and performed for him . what righteousnesse of christ is it whereby a sinner is justified ? not the essentiall righteousnesse of his divine nature , but , first , the absolute integrity of our humane nature , which in him our head was without guile . heb. . . secondly , the perfect obedience which in that humane nature of ours he performed unto the whole law of god , both by doing whatsoever was required of us , mat. . . and by suffering whatsoever was deserved by our sins , pet. . . for he was made sin and a curse for us , that we might be made the righteousnesse of god in him . what is the forme or being cause of our justification , and that which makes this righteousnesse so really ours , that it doth justifie us ? the gracious imputation of god the father , accounting his sons righteousnesse unto the sinner , and by that accounting , making it his to all effects , as if he himselfe had performed it . but how can christs righteousnesse be accompted ours ? is it not as absurd to say that we are justified by christs righteousnesse , as that a man should be wise with the wisdom of another , or live and be in health by the life and health of another ? no doubtlesse , because this righteousnesse is in christ , not as in a person severed from us , but as in the head of the church , the second adam ; from whom therefore it is communicated unto all who being united as members unto him doe lay claim thereunto , and apply it unto themselves , rom. . . rom. . . for if the sin of adam were of force to condemn us all , because we were in his loynes , he being the head of our common nature ; why then should it seem strange that the righteousnesse of our saviour christ both god and man , should be availeable to justifie those that are interessed in him , especially considering that we have a more strict conjunction in the spirit with him , then ever we had in nature with adam ? and though it be not fit to measure heavenly things by the yard of reason , yet it is not unreasonable that a man owing a thousand pound , and not being able to pay it , his creditor may be satisfied by one of his friends . if christ have paid our debt , how are we then freely justified by grace ? it is of grace that christ is given unto us , and also that his righteousnesse apprehended by faith is accounted ours ; it is true that the justification of a sinner , considering the case as it is between the father and christ , no man dare call it free ; no , the price of our redemption was the deepest purchase that the world ever heard of ; but what ever it cost christ , it cost us nothing : and so to us it is freely of grace from christ , yea and to us it is freely grace from god the father too ; not because he acquits us without a full satisfaction to his justice , or accepts that for perfect righteousnesse which is not perfect righteousnes ; but because he receives full satisfaction from the hands of a surety , and that surety being his own son ; when as he might have challenged the uttermost farthing at our hands , which were the principals ; and then there had been no possibility for us to have been delivered . what gather you from this doctrine of justification by christs righteousnesse ? . to condemn the proud opinion of papists , who seek justification by their owne workes and righteousnesse inherent in themselves ; whereas though being accepted , we must in thankfulnesse doe all we can for god , yet when all is done , we must acknowledge our selves unprofitable servants : the onely matter of our joy and triumph both in life and death , must be the imputation of christs righteousnes ; not our persons , nor the best actions of the holiest men dare appeare in gods presence , but in his name and merit ( who consecrates all ) the lords jesus . . we may here take notice , that there is no comfort to a christian soule like that which floweth from this well of salvation , this sweet doctrine of justification . . here we have assurance of the sufficiencie of our redemption : that soule must be throughly acquited that is stated in such a righteousnesse , that debt must be fully discharged that hath such a price laid down for it ; our sinnes though never so great , cannot weigh down his righteousnesse and merit , rom. . . and god having accepted his sons righteousnes for us , will not hold us any longer trespassers , but he disables his own justice from making any further demand . . hence there is nothing comes upon the saints from gods revenging justice , but all our corrections are medicinall from gods fatherly love ; to purge out that sin out of our nature , which he hath already pardoned to our persons . . lastly , this doctrine may be great comfort to weak christians in the midst of their troublesome imperfections , and sense of their weak measures of sanctification ; to consider that the righteousnesse that is inherent in themselves , is not the matter of their justification , or that which must appear before gods presence to be pleaded : the righteousnesse of christ is compleat and perfect ; that is our main joy and crown of rejoycing to be found in christ , not having our own righteousnesse , but that which is in him , and made ours by gods gracious account . but how is this great benefit of justification applyed unto us , and apprehended by us ? this is done on our part by faith alone , and that not considered as a vertue inherent in us , working by love ; but only as an instrument or hand of the soule stretched forth to lay hold on the lord our righteousnesse . rom. . . & . jer. . . so that faith justifieth onely relatively , in respect of the object which it fasteneth on ; to wit , the righteousnesse of christ by which we are justified : faith being onely the instrument to convey so great a benefit unto the soule , as the hand of the begger receives the almes . forasmuch as it standeth us much in hand to know what this faith is , whereby we have profit by christs redemption , declare how many wayes the word faith is taken in the scriptures . sometimes it is taken for true and faithfull dealing between man and man both in word and deed , called fidelity or faithfulnesse , ( as mat. . . acts . . tim. . . pet. . . ) but of that faith we are not here to speak . sometimes it is taken for the faith ( or fidelity ) of god towards man , but that also is besides our purpose . here we are to intreat of mans faith towards god , and that word faith is also taken two wayes . . for the object to be apprehended , or things to be beleeved , even the whole doctrine of faith , or points of religion to be beleeved . ( as acts . . & . . rom. . . & . . & . . . & . . gal. . . & . . & . . tim. . . & . . jude vers . . . for the action apprehending or beleeving the same , viz. that work of god in man whereby he giveth assent or credence to god in his word ; yea , and applyeth that which any way concerneth him in particular , how otherwise generall soever it be , ( as rom. . . &c. ) and this faith is set out by two names , heb. . . the substance of things hoped for , and the evidence of things not seen ; by the first meaning , that whereas god in his word hath made promise of things which are not presently enjoyed , but onely hoped for ; they being not in esse , but in posse : yet faith doth after a sort give them a present subsisting or being , as if they were in esse . by the second meaning , that whereas many of the promises are of things so farre out of the reach of man , that they are both invisible to the eye , and unreasonable or impossible to the sense or understanding of man ; yet faith is the very evidence of them , and that which doth so demonstrate them unto us , that by it ( as through a prospective glasse ) we as clearly discern them , as if they were even at hand . how many kinds of faith be there ? although there be but one true saving faith , ( eph. . . ) yet of faith there are two sorts . . such as is common to all , which all men have , or may have . . that which no man hath or can have but the elect , it being proper to them . thess. . . rom. . . tit. . . cor. . . how many sorts be there of the common faith ? two ; ordinary and extraordinary : and of the ordinary two also , that which we call historicall , and that wee call temporarie faith . what is an historicall faith ? it is a knowledge and perswasion of the truth of gods word concerning the letter and story of it : as that there is one onely god , and in the god a trinity in unity ; that jesus christ is the saviour of the world , &c. what is a temporary faith ? it is a joyfull entertaining of the promises of the gospell with some seeming confidence , which yet is but vanishing , uncertain , and not rooted ; lasteth but for a time , and then comes to nothing . mat. . , . luk. . , . what is that common faith which you call extraordinary ? it is the faith of miracles , which is the cleaving to some speciall and singular promise ; either for the doing of some extraordinary effect , or for the receiving of some outward good , after an extraordinary manner . cor. . . mat. . . & . . mark. . . acts . . luk. . . by this kind of faith , judas might work miracles as well as the other disciples ; and by this faith , many might bee healed by our saviour in their bodies , who were not healed in their soules . what now is true saving faith , which none have but the elect , it being proper to them ? it is such a firme assent of the mind to the truth of the word , as flowes into the heart , and causeth the soule to embrace it as good , and to build its eternall happinesse on it . what is that which you make the object of saving faith ? the generall object of true saving faith , is the whole truth of god revealed ; but the speciall object of faith as it justifieth , is the promise of remission of sinnes by the lord jesus : for as the israelites , by the same eyes by which they looked upon the brasen serpent , they saw other things ; but they were not healed by looking upon any thing else , but onely the brasen serpent : so , though by the same faith whereby i cleave to christ for remission of sinnes , i beleeve every truth revealed ; yet i am not justified by beleeving any truth but the promise of grace in the gospell . open the nature of this saving and justifying faith , somewhat more fully . justifying faith may bee considered two wayes , either as god works it in mans heart , or else as mans heart works by it towards god againe . for first god enables man to beleeve , and then he beleeves by gods enabling . in the first respect , faith is said to be gods gift . eph. . . phil. . . and it is the greatnesse of gods power , that raiseth mans heart unto it . eph. . . in the second respect man is said to beleeve , rom. . . and to come to christ. but he beleeves by gods enabling him to beleeve , and he comes by gods causing him to come , joh. . . no man can come unto me except the father draw him , saith our saviour . what doth god work in man when he gives him faith ? first , hee enlighteneth the understanding to see the truth and preciousnesse of the rich offers of grace in the lord jesus . . cor. . , . . john . . john . . john . . matth. . . acts . . secondly , he enables the will to embrace them , and reach all the desires of the soule after them , and rest and build eternall comfort on them . the things of god as they are foolishnesse to mans naturall judgement ; so they are enmity to his naturall will. and therefore when god gives faith , he gives a new light to the understanding , and new motions and inclinations to the heart . as the covenant of grace is , i will give them a new heart , ezek. . . it must be a mighty power to turne the heart of man upside downe , and cause him to pitch all the desires of the soule upon a supernaturall object . joh. . . what gather we from hence ? first , the monstrous wickednesse of the popish doctors , who perswade the multitude to rest in a blind faith , which they call implicite and folded up , telling them that it is enough for them to beleeve as the church beleeves , though they know not what the church beleeves , nor who the church is , whereas the scripture teacheth us that faith comes by hearing ; that is , by hearing the blessed promises of grace offered to the people : rom. . . . faith doth not consist in darknesse and ignorance , but knowledge is of the ingredience of it , john . . and therefore sometimes put for it . john . . esa. . . where god doth work faith , there he gives a saving light to the understanding , though in divers measures and degrees ; as there are weak measures of faith , so weak measures of knowledge and apprehensions in saving mysteries : but no man can build upon gods gracious word and promise for the truth and reality of what he speaks , without he know what he speaks . secondly , we may here learne that faith doth not consist onely in the understanding , or onely in the will , but in the whole soule ; the whole intelligent nature is the seat of faith : and therefore either faith is not a supernaturall gift of god , or else they speak ungraciously of gods grace in the work of faith , who attribute no more to god then the renovation of mans understanding , and revealing those things to him , which by nature he could not see ; leaving the action of consenting and embracing by faith the things revealed to mans free-will , so sharing the businesse of beleeving between god and man ; the enlightning of the understanding shall be gods , but the inclining the will must be a mans own , any further then it may be invited by morall perswasion . but the scripture every where shews faith to be such a transcendent and supernaturall gift , as far exceeds all naturall power to produce or reach unto ; god doth all in this high businesse by his powerfull spirit and supernaturall grace . but how then is it said , that man beleeveth , man receiveth christ , man comes unto him ? these phrases and the like shew what man doth when faith is wrought in him , how his soul acts by it , and exerciseth this excellent habit received . and it is thus : . by gods teaching him he understands ; by gods enlightning his mind he sees the excellency of the lord jesus , and firmely assents unto the word of grace as true ; that indeed christ is the only blessed saviour , and that all the promises of god in him are yea and amen . . by gods changing and enabling his will he wils ; by gods sanctifying his affections he loves and embraceth ; by gods printing and sealing them on his heart he possesseth and closeth with christ , and the precious promises of mercy in him , and embraceth the tenure of the gospel as the sweetest and happiest tidings that ever sounded in his eares , and entertains it with the best welcomes of his dearest heart , and placeth his eternall happinesse on this rock of salvation . put now all these things together . they all shew that faith is nothing else but a supernaturall action and worke of god in man , whereby mans heart , ( that is ) all the powers of mans soule move as they are first moved by god : so that the action of man in beleeving , is nothing but his knowing of heavenly things by gods revealing them and causing him to know them ; his willing them and embracing them by gods enabling him to will and embrace them : thus the motion of mans heart to christ being moved by god is called mans beleeving with the heart : even as a wheel which of it self cannot move , yet being moved by a higher wheel doth move ; which motion though it be but one , yet is said to be the motion of two , that is , of the mover and of the thing moved . it seemes then that justifying faith consists in these two things ; viz. in having a mind to know christ , and a will to rest upon him . yes ; whosoever sees so much excellency in christ that thereby he is drawn to embrace him as the onely rock of salvation , that man truly beleeves to justification . but is it not necessary to justification to be assured that my sinnes are pardoned , and that i am justified ? no , that is no act of faith as it justifieth , but an effect and fruit that followeth after justification : for no man is justified by beleeving that he is justified , for he must be justified before he can beleeve it : and no man is pardoned by beleeving that he is pardoned , for he must be pardoned before he can beleeve it . but faith as it justifieth , is a resting upon christ to obtain pardon , the acknowledging him to be the only saviour , and the hanging upon him for salvation , mat. . . john . . acts . . rom. . . john . . & . . . it is the direct act of faith that justifieth , that whereby i doe beleeve ; it is the reflect act of faith that assures , that whereby i know i doe beleeve , and it comes by way of argumentation thus , maj. whosoever relyeth upon christ the saviour of the world for justification and pardon , the word of god saith , that he by so doing is actually justified and pardoned . min. but i doe truly relie upon christ for justification and pardon . concl. therefore i undoubtedly beleeve that i am justified and pardoned . but many times both the former propositions may be granted to be true , and yet a weak christian want strength to draw the conclusion ; for it is one thing to beleeve , and another thing to beleeve that i doe beleeve : it is one thing for a man to have his salvation certain , and another thing to be certain that it is certain . how then doth the soul reach after christ in the act of justifying ? even as a man fallen into a river and like to be drowned , as he is carried down with the floud espies the bough of a tree hanging over the river , which he catcheth at and clinges unto with all his might to save him , and seeing no other way of succour but that , ventures his life upon it : this man so soon as he had fastned upon this bough is in a safe condition , though all troubles , fears & terrours are not presently out of his mind , untill he comes to himself and sees himself quite out of danger , then he is sure he is safe , but he was safe before he was sure . even so it is with a beleever ; faith is but the espying of christ as the only means to save , and the reaching out of the heart to lay hold upon him . god hath spoke the word and made the promise in his son , i beleeve him to be the only saviour , and remit my soul to him to be saved by his mediation : so soon as the soul can doe this , god imputeth the righteousnesse of his son unto it , and it is actually justified in the court of heaven , though it is not presently quieted and pacified in the court of conscience : that is done afterwards , in some sooner , in some later , by the fruits and effects of justification . what are the concomitants of justification ? reconciliation , and adoption , rom. . . joh. . . what is reconciliation ? it is that grace whereby we that were enemies to god are made friends , rom. . . we that were rebels are received into favour ; we that were far off , and aliens from god , are now brought neer through christ , eph. . , . & . . joh. . . heb. . , . what is adoption ? adoption is the power and priviledge to be the sons of god , joh. . . eph. . . derived unto us from christ , who being the eternal son of god , became by incarnation our brother , that by him god might bring many sons and daughters unto glory , heb. . . what are the benefits that flow to us from our adoption ? . some are privative immunities , and freedome from many grievances ; as . we are freed from the slavery of sin , rom. . . from condemnation , rom. . . from all slavish fears and terrors , rom. . . we have not received the spirit of bondage to fear again , but the spirit of adoption . from the law , not ceremoniall only , gal. . . but moral ; freed i mean from the curse of it , freed from the condemning power of it , freed from the coaction and compulsion of it , freed from the rigorous exaction & inexorable demands of it , as it is a covenant of works : but not freed from the doctrine of holinesse contained in it ; the justified and adopted are every way freed from the law , as it was an enemy and against us , luc. . but not freed as it is our guide and director , containing the rule of gods holy will. our sonship doth not free us from service , but from slavery , not from holinesse , but to holinesse : there is a free service which benefits the condition of a son , gods service is perfect freedome . . some are positive dignities ; as , . free accesse to the throne of grace , that we may come to god in prayer as to a father . gal. . . rom. . . we have an interest in gods particular and speciall providence , cor. . ult . rom. . . we by our adoption have a free and sanctified use of all god● creatures restored , the right unto which we forfeited in adam ; for no man hath any true right to any thing now by nature ; he may have the use of gods creatures by gods patience & forbearance , but not by gods licence and allowance , untill he be in covenant with god in christ , and made a son and heir with him , and then all things are restored , cor. . . rom. . . from adoption flows all christians joy , which is called the joy in the holy ghost , rom. . . unspeakable and glorious , pet. . , . rom. . . for the spirit of adoption is , first , a witnesse , rom. . . ly . a seale , eph. . . ly . the pledge and earnest of our inheritance , eph. . . setling a holy security in the soul , whereby it rejoyceth even in affliction in hope of glory . doe the justified children of god always then rejoyce ? joy considered as a delightfull apprehension of the favour of god gladding the heart , though it ought continually to be laboured for , phil. . . and preserved , yet it may be at times not only darkned and daunted , but for a time even lost , and to be restored , psal. . . yet it is as all spirituall gifts of god , perpetuall and without repentance , if we regard . the matter of rejoycing , which is gods unchangeable love and grace , mal. . . . the causes and fountains of joy in the regenerate , which are the never failing graces of faith , luk. . . hope , rom. . . and love towards god in christ , c●● . . the valuation ( even in the deepest dismay ) of our part and hope in christ above the pleasures of ten thousand worlds . . the pretence and claim of a faithfull heart promising and challenging unto it self a comfortable harvest of joy for the present seed-time of sorrow , psal. . . psal. . . & . . so much of the first main benefit which christians receive by their communion with christ , viz. justification . now what is the second benefit which is called glorification and sanctification ? it is the renewing of our nature according to the image of god , in righteousnesse and true holinesse , which is but begun in this life , and is called sanctification , and perfected in the life to come , which therefore is most strictly called glory . how far forth is our nature renewed in this life by sanctification ? this renewing is of our whole nature , thess. . . rom. . . the understanding being enlightned , the will rectified , the affections regulated , the outward man reformed . but not wholly in this life ; and this is done by the powerfull operation of the spirit of god , who having begun a good work in us , will perfect it unto the day of the lord , joh. . . psal. . . ezek. . . what be the parts of our sanctification ? two , answerable to the two powerfull meanes whereby they are wrought ; first , mortification , or dying unto sin , and thereby freedome from the dominion thereof by the death of christ , rom. . , . secondly , vivification , or quickning unto newnesse of life , by the power of the resurrection of christ ; in regard whereof it is also called our first resurrection , rev. . . how doth sanctification differ from the former grace of justification ? in many main and materiall differences ; as , . in the order , not of time , wherein they goe together , rom. . . nor of knowledge and apprehension , wherein this latter hath precedency , cor. . . but of nature , wherein the former is the ground of this latter , cor. . . secondly , in the subject : the righteousnesse whereby we are justified being inherent in christ for us ; but this of sanctification in our selves from him , rom. . . thirdly , in the cause : our justification following from the merit ; our sanctification from the efficacy of the death and life of christ. fourthly , in the instrument ; faith , which in justification is only as an hand receiving , in sanctification is a co-working vertue , acts . . gal. . . fiftly , in the measure ; justification being in all beleevers , and at all times alike ; but sanctification wrought differently and by degrees . sixtly , in the end ; which being in both eternall life , rom. . , . yet the one is among the causes of reigning , the other onely as the high-way unto the kingdome . what is the rule and square of our sanctification ? the whole word of god , joh. . . ps. . . as containing that will of his , rom. . . which is even our sanctification , thess. . , &c. how doe you prove that gods word is such a rule ? . by expresse warrant of scripture , ( tim. . . . . by the resemblances and things whereunto it is compared , as to the way we walk in , ( jer . . mark . . act. . , . ) to a light and a lanthorn in a dark place , to guide our feet into the way of peace , psa. . . prov. . . pet. . . luc. . . . to a glasse , jam. . . to a rule , line , square , measure , and ballance , whereby must be framed , ordered , measured , and pondered . isa. . . gal. . . . because they only are commended for a holy and righteous life , who have framed it according to the word , luc. . . and all others secluded , isa. . , . mat. . . . because nothing can be counted holy and righteous which god doth not so accompt , and that in his word , so as he only is righteous , and maketh this or that to be holy and righteous . so his word only sheweth us what that is which he so accompteth , and therefore it is called his holy word , holy scriptures , righteous laws , &c. deut. . . vvhat mean you here by the holy word of god ? both the law and the gospel , the old testament & the new. how is the gospel a rule of obedience being the rule of faith ? as the law requireth obedience , jam. . . so the gospel directeth the faithful how to perform it , tim. . , , . only with difference , . of the manner ; the law propounding god to be worshipped of us in himself as our creator , the gospel in christ as our saviour * . . of the end ; the law requiring all duties , as for the procurement of our own salvation : the gospel in way of thankfulnesse , for salvation in christ already bestowed , thess. . . . of the effect ; the law ( like pharaoh , that required brick , but allowed no straw ) demanding obedience , but vouchsafing no assistance ; ( supposing man as in the state of creation ) the gospel both offering and conferring to the regenerate that which it requireth , rom. . , . . for it both requireth and confirmeth faith unto the elect , and that not only as a hand to lay hold on christ , but also as a chief vertue working by love in all parts of obedience ; without which even the gospel is a law , that is , a killing letter , cor. . . to the unregenerate , and with which the law becommeth as it were gospel to the regenerate , even a law of liberty , jam. . . & . . for as the law saveth us not without the gospel , so the gospel saveth us not without the law. doth not the gospel add other precepts or counsels to those of the law ? not any other in substance of action , but only reneweth and enforceth those of the law , joh. . , . and specifieth some duties , as of faith in the messias , of the sacraments , &c. which have their generall ground from the law. as for those that are propounded in form of counsell , and doe concern things indifferent , they are not therefore arbitrary courses , rev. . . of higher perfection , much lesse meritorious of greater glory , but as they are applyed with due circumstances , necessary precepts referred to some or other commandement of the law , the neglecting whereof excludeth from the kingdome of god. vvhat is that law which with the direction of the gospel is the rule of sanctification ? the morall law , or law of nature engraven by god himself first in the heart of man in his creation , after in tables of stone * , in the days of moses , and so published and committed to the church for all ages as the royall law , for obedience to god our king ( jam. . . ) why did god write that law in tables of stone ? partly to signifie the perpetuall use and continuance of them to the end of the world : partly to shew the stony hardnesse of our hearts , in which this law was to be written , and to declare how hard it is to bring us to obedience of them . vvhy did none but god write this law in tables of stone ? because none but god can write his law in our hearts . how was this law delivered ? to shew the gloriousnesse of it god delivered it in fire , for the mountain burned , the trumpet sounded , the people fled , and moses himself trembled . what did this signifie to them , and teach us ? . that without christ the law is but death . . that we should be very careful to perform obedience to the same . did god give no other law but the morall law onely ? yes , he added the ceremoniall and judiciall laws , as speciall explications and applications of the law morall , unto that present church and people the israelites . what was the ceremoniall law ? that law which did set down orders for direction in rites of outward worship , shadowing the grace of the gospel ( heb. . , &c. ) are we bound to keep and observe those laws ? no , for the substance being now exhibited , those shadows are utterly abolished by the death of christ , and therefore the use of them now , would be a kind of denyall of his death . what call you the judiciall law ? that wherein god appointed a form of politique and civill government of the common-wealth of the jews , which therefore is ceased with the dissolution of that state , for which it was ordained ; saving only in the common equity . is this law utterly revoked and abolished by christ ? no ; for he came not to overturn any good government of the common-wealth , much lesse that which was appointed by god himself . may not christian magistrates then swerve any thing from those laws of government , which were set down by moses ? in some circumstances they may , but in the generall equity and substance they may not . what judiciall laws are immutably to be observed now of christian magistrates ? those which have reasons annexed unto thē , & specially those wherin god hath appointed death for the punishment of hainous offences . vvhat is the morall law ? that which commandeth the perfection of godlinesse & righteousnesse , and directeth us in our duties to god and man , deut. . . . . are we not delivered from this law by the means of christ ? from the burthen of the law exacting in our own persons perfect obedience , & from the curse of that law due unto disobedience , we are delivered by christ , gal. . , , , . but from the commandment as a rule of life , we are not freed , jam. . . but contrariwise are inclined & disposed by his free spirit to the willing obedience therof , ps. . . & . . . joh. . . to what end serveth the law ? first , it is a glasse , to discover our filthinesse , and to shew us our sinnes , and the punishment thereof , that thereby we may be driven unto christ , to be purged by him , ( gal. . . rom. . . . ) for it layeth open all the parts of our misery , both sinfulnesse , accursednesse , and impotency , or unablenesse to relieve our selves ; so whipping us , and chasing us to christ , that in him we may finde deliverance . secondly , when we are come to christ , and feele our selves saved by him , it is a guide to direct us in the way we have to walke in all our life after , matth. . . luke . . deut. . . for after the law hath brought us to christ , the feeling of the love of god within us , maketh us to strive towards the obedience of it , and then it is a rule to direct us how to behave our selves in all things that we doe , teaching us how we are to live , in such sort as whosoever walketh not accordingly , cannot be saved . what further use hath the law in the regenerate ? first , as a light it directeth us , for the world being a darke wildernesse , and we being naturally blinde , are in continuall danger of falling , unlesse our steps be guided by the lampe of the law. secondly , as a prick it inciteth us to obedience , because god commandeth them . thirdly , it frameth us to humility whilst by it wee understand that we are farre from fulfilling it . what gather you of this ? first , what great reason there is , that we should be well acquainted with the law of god , seeing it is of so great use . secondly , that every one should have a warrant of all his doings out of this law of god ; whereby all the creatures are sanctified for mans use . what is the contrary vice ? ignorance ; whereof christ saith , that the blinde fall into the ditch . matth. . . so much of the use of the law : what is required for our profiting therein ? in the first place it is required , that we have the right understanding of the law , without which it is impossible to reap any of the former fruits ; for how can a man acknowledge the breach of that law , which he knoweth not ? or how can he serve god in the endeavour of the performance of it , unlesse he understand his masters will ? what rules are principally to be observed for the understanding and right interpreting of the law ? three especially . what is the first ? that the law is spirituall , reaching to the soule and all the powers thereof , and charging as well the heart and thoughts , as the outward man. rom. . . deut. . . matth. . . mark . . luke . . how doth the law shape all the powers of the soule ? it shapeth the understanding to know every duty , even all the will of god : it chargeth the judgement to discerne between good and evill ; and between two good things which is the better : it chargeth the memory to retain : it chargeth the will to chuse the better , and to leave the worse : it chargeth the affections to love things to be loved ; and to hate things to be hated . doth the law require these alike of all ? no ; but according to the sex , growth in age , and difference of calling ; as more of a man than of a woman ; of a young man than of a childe ; of a publike person , than of a private man. what is the second rule ? that the law is perfect . psal. . . not onely binding the soule ; but also the whole soule , the severall functions of her faculties , perfectly ; as the understanding to know the will of god perfectly ; the judgement to discerne perfectly betwixt good and evill ; the memory to retain , and remember all perfectly ; the will to chuse the good , and leave the evill perfectly ; the affections to love the one , and hate the other perfectly . so in condemning evill , it condemneth all evill : and in commanding good , it commandeth all good , charging man to practise the good , and refuse the evill perfectly ; and that not only as it was commanded adam before his fall ; but also according to the severall times , before , in , and after the law. what is the third ? that in every commandement there is a borrowed speech , whereby more is commanded or forbidden than is named . what speciall rules are comprehended under this third ? these three following . . whatsoever the law commandeth , it forbiddeth the contrary ; and whatsoever it forbiddeth , it commandeth the contrary . matth. . , , , . so where any duty is enjoyned as in the affirmative commandements , there we must understand the contrary sinne to be forbidden . matth. . . cor. . . and where any sinne is forbidden , as in the negative , there must we know the contrary duty is required . eph. . . . whatsoever the law commandeth or forbiddeth in one kinde , it commandeth or forbiddeth all of the same kinde , and all the degrees thereof : for under the kinde , manifest , and plaine , are understood all things of like sort , and under one maine duty , or crime expressed all degrees of good or evill in the same kinde are either commanded , or forbidden . matth. . , , &c. ioh. . . thirdly , whatsoever the law commandeth or forbiddeth , it commandeth or forbiddeth the causes thereof , and all meanes whereby that thing is done , or brought to passe : so that with the thing forbidden , or the duty enjoyned , all occasions , and provocations , or furtherances thereto , are consequently condemned , or required . thes. . . heb. . , . matth. . . besides the true knowledge , what is further required for a profitable course in the law. first , remembrance , without which our knowledge is nothing , as that which is powred into a riven vessell . and therefore in the fourth commandement , god using this word remember , teacheth us how deeply negligence and forgetfulnesse , ( although not alike ) in all , are condemned . secondly , judgement to take heed , that we doe nothing rashly and suddenly , but ever to examine our wayes . thirdly , the will and affections must be formed to an obedience of the commandements : whereto also it may helpe to consider , that god propoundeth the ten commandements in the second person of the singular number , saying , thou shalt not , &c. why are the commandements uttered in this sort ; rather than by yee , or no man , or every man ? &c. first , because god being without partiality , speaketh to all men alike ; as well the rich as poore , high as low . secondly , because no man should put the commandements of god from himselfe , as though they did not concerne him : but every particular man should apply them to himselfe , as well as if god had spoken to him by name . what gather you of this ? that god wisely preventeth a common abuse amongst men , which is to esteeme that spoken to all men , to be , as it were , spoken to none : as you shall have it common amongst men , to say and confesse , that god is good , and mercifull , and that he commandeth this , and forbiddeth that ; and yet they usually so behave themselves , as that they shift the matter to the generall , as if it did nothing belong to them in particular ; and as if they notwithstanding might live as they list : and therefore every man is to judge and esteeme that god speaketh in the law to him in particular ; and is accordingly to be affected therewith . that this obedience may be more willing and cheerefull ; what is further to be thought upon ? we must set before our eyes gods benefits bestowed upon us , as the lord did before the israelites , in the preface to the ten commandements . what benefits ought we chiefely to call to minde ? first , those which god doth generally bestow upon all his children , as our election , creation , redemption , vocation , iustification , sanctification , continuall preservation ; and then particularly , such blessings as god hath severally bestowvd upon every one of us . are not the judgements of god also to be thought upon for furtherance to this obedience ? yes verily , to make us feare to offend in our wayes . exod. . . . psal. . . remaineth there yet any more ? good company , which with david wee must cleave unto . psalme . . prov. . . not the noblest , or of greatest account , but the godliest : for if we will avoyd such a sinne , we must avoyd all company that doth delight therein ; which is no lesse dangerous , than good company is profitable . what gather you of this ? that whosoever maketh no choyce of company , maketh no conscience of sinne : as those that dare keepe company familiarly with papists , and prophane persons , thinking that they may keep their conscience to themselves . hitherto of the helpes both of the knowledge and practice : in what part of the scripture is the morall law of god contained ? it is handled at large throughout the whole scripture ; but is summarily first contrived into ten words , or ten commandements , exod. . deut. . . & . . and then into two , matth. . . . luke . . comprehending the summe of the whole law , which are now to be spoken of . why hath god given ten commandements , and no more ? deut. . . first , that no man should either adde any thing to , or take any thing from the lawes of god. secondly , that we might be left without excuse , if we learned them not ; seing they be but ten , and no more . how are these ten commandements propounded ? sometime affirmatively , as the fourth and fift : others negatively , as all the rest . some with reasons annexed , as the five first : some without , as the five last : and all of them in the time to come , and in the second person singular . why they are layd downe in the second person singular , you have shewed before , and why some have reasons added unto them , you shall heare a little after : declare now why god hath propounded all the commandements in the time to come , saying , thou shalt not &c. because it is not enough for us that wee have kept the commandements of god heretofore , except we continue in keeping of them to the end of our lives . why are there more of the commandements negative , telling us what we should not doe , then affirmative , telling us what we should doe , all of them except two , being set downe negatively ? to put us in minde of our corruption , which needeth greatly to be restrained , whereas if adam had continued in integrity , sinne had not beene knowne , and then vertue onely had beene propounded to us to follow . because our soules being full of sin , must have them plucked forth , before we can do any thing that is good . because the negative bindeth more strongly ; for the negative precept bindeth alwaies , and to all moments of time , the affirmative bindeth alwayes , but not to all moments of time . how are the ten commandements divided ? into two tables , deutero . . . . , . which christ calleth the two great commandements , mat. . what doth the first containe ? our duty to god in the foure first commandements . what doth the second ? our duty to man in the six last . what is the summe of the first ? thou shalt love the lord thy god with all thy heart , and with all thy soule , and with all thy strength , and with all thy minde , deutero . . mat. . , . luke . . what is the summe of the second ? thou shalt love thy neighbour as thy selfe , luke . . matth. . luke . . what is the summe of this summe ? love , which consisteth in two heads ( as we have heard ) to wit the love of god , and of our neighbour , luk. . . iohn . . tim. . , . what use is there of this short summe ? very great ; both to shew the marvellous wisdome of god , and also for singular profit that redoundeth to us thereof . wherein appeareth the wisdome of god ? that sith it was great cunning to contrive the whole will of god into ten words , it must needes bee more wonderfull to bring all into two . what is the profit that redoundeth unto us ? it furthereth us unto that two-fold use of the law before spoken of : for , first , it is a means the more to humble us , and so the more effectually to drive us unto christ ; secondly , it helpeth us much in our obedience to christ and his commandements . what profit ariseth of the first use concerning humiliation ? that men being brought to a neerer sight of their sins , might bee the more earnest to come unto christ. how shall that bee ? that when all our sinnes are gathered into one heape , and mustered into one troope , they may appeare the greater , and cast us downe the more : as a man owing sundry debts unto dives , or unto one man , in the particulars is confident of his ability to pay all , as long as he heareth they are but small summes , but hearing the whole summe , despaireth of the payment of it : or when as there bee many souldiers comming against their enemy , but yet here and there scattered , they doe not affect us with so great feare , as when they bee gathered and ranged in order , and are all under one sight or view . how is this shewed in our love towards god ? in that it should be done in simple obedience of the whole man , that is , of all the powers both of body and soule , which is impossible for any man to doe . what are they of the soule ? two , of the minde , and of the will. what are they of the minde ? the vnderstanding and iudgement , unto both which memory is annexed . how are these charged ? our understanding should perfectly comprehend all thing that god would have us to know ; in iudgement we should thinke aright of them , and the memory accordingly should retaine them ; but wee are ignorant of many things , and those which we know , wee know but in part , and that which wee know , wee judge not aright of , nor remember as wee ought . how stand the will and affections charged ? hereby must we love perfectly all knowne good , and perfectly hate all knowne evill , of which wee come a great deale shorter , then of the other . what are they of the body ? all the members , parts and graces of the body ( as beauty , strength , &c ) should bee wholly imployed in the service of god , and doing of his will ; but the wandering of our eyes in the hearing of the word , and other parts of gods service , doth easily bewray our great negligence , and the small obedience and conformity of the rest of the members and parts of the body . shew the same in our love towards our neighbour . in that we must love him as our selfe , which as it is so much the lesse then the former , as man is inferior to god ; so we being not able to accomplish it , are much lesse able to fulfill the other . how shall that bee tryed ? by examination of our selves in some particulars : as for example ; whether we love a stranger , or our utter and most deadly enemy , as our selves , which no man ever did , nay a common man , or to bee plainer , even our dearest friend , as we doe our selves , which cannot bee found , deut. . , . &c. and therefore the righteousnesse of the papists is a rotten righteousnesse , and such as will never stand with the righteousnesse of god. what profit ariseth of the second use ? that by it , as by a glasse , wee may the easier see , and being shortly contrived , we may the better remember our whole duty both to god and man ; it being as a card or mappe of a countrey easier carried about with us . seeing then that the whole summe and maine end of the law is love , what gather you thereof ? that which the apostle exhorteth unto , ( viz. ) to leave all idle questions as unprofitable , and to deale in those matters onely which further the practise of love . tim. . , . why is the love of god called the first and greatest commandement ? matth. . . because we should chiefely , and in the first place , regard our duties to god , and be most carefull to understand his will , and to worship him . john . . in which respect the first table is put before the second , as being the principall . how may it appeare that our duties to god are to be preferred before the other towards our neighbour ? first , by the inequality of the persons offended ; because it is worse to offend god than man. acts . . secondly , by the punishment assigned in the scriptures : for the breaches of the first table are to be more severely punished than the breaches of the second : as he that revileth the magistrate shall beare his sinne ; but hee that blasphemeth god shall bee stoned to death . sam. . . num. . . . what gather you of this ? the crafty practices of papists , who would make men beleeve , that the chiefest godlinesse , and most meritorious good workes of all required in the law of god , are the workes of the second table ; as charity , almes-deeds , &c. thereby deceiving the people to enrich themselves . are all the duties of the first table greater than all the duties of the second ? no , unlesse the comparison be equally made : for the morall duties of the second table being perpetuall , are greater than the ceremoniall duties of the first being temporall : whereunto agreeth , that god will rather have mercy than sacrifice . hos. . . matth. . . when doe you count the comparison equall ? when they are compared in like degrees , as the chiefe commandement of the first table , with the chiefe of the second , the middle duties of the one , with the middle duties of the other ; and the last and least of the former , with the last and least of the latter : thus if we compare the greatest with the greatest , and the meanest with the meanest , the duties and breaches of the first table are greater than the duties and breaches of the second . but though the principall service of the one be greater than the principall service of the other ; if the comparison be not made in the same degrees : as if ( for example ) the murther of a man be compared with the least abuse of the name of god ; or adultery , with the least breach of the sabbath ; these of the second table are greater . why is the second table said to be like unto the first ? matth. . . for that they goe so hand in hand together , that no man can performe the one , unlesse the other , as st. john teacheth . so ephes. . . chap. fourth and fift . for whosoever keepeth the first table well , cannot but keep the second : and whosoever keepeth the second , must needs keep the first . what is to be said of those , that seeme to keep the one , and care not for the other ? if they will seeme to serve god , and are not in charity , they are meere hypocrites ; and if they will seeme to deale uprightly with their neighbour , and have not the love of god in them , they are prophane hypocrites , and very atheists . wherein else doe the tables agree ? first , in that they are both perpetuall . secondly , in that they are both perfect . wherein doe the commandements of the first table agree ? in this principally , that they concerne the worship of god , and containe our whole duties towards him . how are they divided ? they either respect the root of this worship , as the first ; or the branches thereof , as the three following : for the fountaine worship of god is prescribed in the first commandement ; the meanes of this service in the other three . why did god enjoyne his worship in foure commandements ? that we might the better know and retaine them in mind , or otherwise might be left the more without excuse . what is common to these foure commandements of the first table ? that every one hath his severall reason annexed , yet with this difference , that the first hath his reason going before the commandement , and the other three have it following . have not the commandements of the second table their reasons also ? yes verily in the scriptures ; but for brevity they are omitted in the decalogue . why are the reasons of the commandements of the first table rather set down then of the second ? first , that we might know , that there is no lesse light left in us of the worship of god , then of the duties wee owe to our neighbours . secondly , to teach us , that as all obedience should bee grounded upon reason and knowledge , so especially that which concerneth gods worship . what gather you of this ? that those are greatly deceived who thinke it sufficient , if they have the commandements by heart , or can say them by roat . why is the reason of the first commandement set before , which in all the other commeth after ? because it serveth not onely for a reason of this commandement , but also for a preface to all the ten ; for it hath a reference to them all , and is a reason to urge the observance to every one of them . in what words is it expressed ? in these words of god , exod. . . i am the lord thy god which brought thee out of the land of egypt , and out of the house of bondage . how prove you this to be a reason , and not a commandement , as some doe thinke ? first , because it is commonly used for a reason of other commandements . exod. . . . lev. . . . secondly , because it hath not the forme of a commandement . thirdly , sith the other three commandements have their reasons added , it is unlikely ▪ that the first and chiefest should have none . how is this preface set as a reason to enforce the observation both of the first commandement , and of all the rest ? thus : if i bee the lord , the god which brought thee out of the land of egypt , thou must take me for the lord thy god alone , and keep all my commandements . but i am the lord thy god which brought thee out of the land of egypt : therefore thou must take mee for thy god alone , and keep all my commandements . what ground of obedience is there laid in this reason ? that this law is to be obeyed , because it proceedeth from him ; who is not onely the lord our maker , psal. . . but also our god and saviour , tim. . . psal. . . whence is the latter ? from the covenant of grace , whereby he is our god , and saviour of them that believe , tim. . . assuring them of all gracious deliverances by vertue of his covenant , from all evills and enemies , both bodily , and especially spirituall : a proofe whereof is laid downe in that famous deliverance of the people of israel out of the slavery of egypt , which was so exceeding great , that by reason thereof they were said to be in an iron furnace ; deut. . . how can this belong to us which are no israelites ? though we be not israel in name , or according to the flesh , yet wee are the true israel of god according to the spirit and promise . why doth the lord make choyse of that benefit which seemeth nothing at all to belong unto us , rather then of any other , wherein we communicate with them ? . because it is the manner of god to allure the israelites , to whom the law was given at first , as children with temporall benefits , having respect to their infirmity and child-hood : whereas wee are blessed of god with greater knowledge , and therefore in respect of them are ( as it were ) at mans estate , deut. . . . because it was fittest to expresse the spirituall deliverance from satan by christ , which was thereby figured and represented ; and so it belongeth no lesse , if not more , to us than to them . . because we being freed from the slavery of our bloody enemies , whereunto we were so neere , more than once , and unto whom we justly have deserved to have beene enthralled , and it being the common case of all gods children to bee in continuall danger of the like , and to feele the like goodnesse of god towards them ; we may also make use of this title , and esteeme it a great bond also of us unto god. . because it was the latest benefit , the sweetnesse whereof was yet ( as it were ) in their mouth : and herein the lord had respect unto our corrupt nature , who are ready to forget old benefits , how great soever . what is there is this reason to set forth the true god whom we worship , and to distinguish him from all idolls whatsoever ? . the name jehovah , which betokeneth that hee onely is of himselfe , and all other things have their being of him : whereby wee are taught , that there is but one true god , whose being there is no creature able to conceive , and that hee giveth being to all other things , both by creating them at first , and by preserving and directing of them continually . . the name elohim , or god ; which in the hebrew is of the plurall number , to signifie the trinity of the persons in the vnity of the god-head . . that he is both omnipotent , and is able to do all things , and also willing to imploy his power to the preservation of his people , proved from an argument of the effects , in the deliverance of the israelites out of egypt . so much of the preface . what are the words of the first commandement ? thou shalt haue no other gods before me. or , thou shalt not haue any strange god before my face . exo. . . what is the scope and meaning of this commandement ? . that this jehovah , one in substance , and three in persons , the creator , and governour of all things , and the redeemer of his people , is to be entertained for the onely true god , in all the powers of our soule , matth. . . . that the inward and spiritual worship of the heart , prov. . . wherein god especially delighteth , deut. . . and which is the ground of the outward , prov. . . matth. . . is to be given to him , and to none other , and that sincerely without hypocrisie as in his sight , who searcheth and knoweth the heart , jer. . . for this word , before me , or , before my face , noteth that inward entertainment & worship wherof god alone doth take notice : and thereby god sheweth that he condemneth as well the corrupt thoughts of mans heart , concerning his majesty , as the wicked practice of the body ; for our thoughts are before his face . what is forbidden in this commandement ? originall corruption , so farre forth as it is the fountaine of impiety against god , rom. . . with all the streames thereof . what is required in this commandement ? that we set up , imbrace and sanctifie the lord god in our hearts , isa. . . yeilding to him in christ , that inward and spirituall worship which is due unto his majesty . wherein doth this consist ? . in knowing of god in himselfe , in his properties , and in his workes ; for it should be the joy of every christian soule , to know the true god , and whom he hath sent , christ iesus . io. . . . in cleaving unto him . deut. . . josh. . . acts . . how is that to be done ? . we must be perswaded of gods love to us , and so rest upon him for all we want ; being assured , that he both can and will abundantly provide for us here and for ever . . we are to love him so heartily as to be loath to offend him , and delight to please him in all things . so much of the commandement in generall : what are we to consider of it in particular ? first , the severall branches of it . secondly , the helpes , and hinderances of the obedience thereof . what be the severall branches of this precept ? there is here commanded : . the having of a god ; and herein religion . . the having of one onely god and no more ; and herein unity . . the having of the true god , and none other for our god ; and herein truth . to what end doth god command us to have a god ; seeing wee cannot chuse but have him for our god , whether we will or not ? because albeit all men of necessity must have a god above them , yet many either know him not , or care not for him ; and so make him no god , as much as in them lyeth . what is it then to have a god ? to know and worship such an infinite nature as hath his being in himselfe , and giveth being to all other things , wholly to depend upon him , and to yield absolute obedience to his will. what is it to have no god ? in heart to deny either god himselfe , or any of his properties , or so to live as if there were no god at all . what things are to be considered in this first branch of this commandement ? such as doe concerne the faculties of the soule , and the severall powers of the inward man ; namely , the vnderstanding , memory , will , affections , and conscience . what is the vnderstanding charged with , in being commanded to have a god ? . to know god as hee hath revealed himselfe in his word , and in his works . chron. . . john . . . to acknowledge him to be such an one , as we know him to be . . to have faith both in believing the things that are written of him , and applying to our selves his good promises . what are we to consider in the knowledge of god ? first , the knowledge of god himselfe . secondly , of the things belonging unto him . wherein is god himselfe to be considered ? in the vnity of his essence ; and trinity of his persons . what are the things belonging unto god ? his properties and his actions , whereby onely we can know him , his substance being past finding out of man or angel. what are his properties ? his wisedome , omnipotence , iustice , goodnesse , &c. which are in him all essentiall . what are his actions ? his determining , and executing of all things . what are the things forbidden in this commandement , as repugnant to this knowledge of god ? they either faile in defect , or in excesse . what are those that faile in defect ? . ignorance of god , and of his will , which being a breach of gods commandement , doth therefore deserve damnation , thes. . . hos. . . . vncapablenesse of knowledge . . atheisme , which is a denyall of god. how many sorts of ignorance be there ? three : . simple ignorance , such as children and fooles have . . wretchlesse ignorance , when a man may learne , and will not . . wilfull ignorance , when a man would faine be ignorant of that he knowes . what is that which faileth in excesse . curious searching into the secrets of god , deut. . . what vice is contrary to that faith which is here commanded ? infidelity and doubtfulnesse , psal. . . hitherto of the vnderstanding : what is required in the memory ? the remembrance of god and good things , especially of those which most concerne us , and chiefly at that instant , when we should make use of them . what is the contrary vice ? forgetfulnesse . what is required in the will ? that we serve god with a perfect heart , and with a willing minde . chron. . . what is the contrary to this ? vnwillingnesse to good things , principally the best . what affections be there here ordered ? . affiance . . love and hatred . . feare . . ioy and sorrow . what are we commanded in regard of the first of these . to put our whole trust and confidence in god , and continually to depend upon him , psalme . , , , . . . eph. . . what vices are coudemned repugnant to this ? . in defect , want of dependance upon god , and distrust of his power , mercy , promises , and providences . . in excesse , presuming of gods mercies , though we live as wee list . and tempting him when we so depend upon him , that we neglect the use of the meanes , which he hath appointed , matth. . , . what vertues doe arise of this affiance and trust in god ? patience and hope . what is patience ? that vertue whereby we willingly submit our selves to the pleasure of god in all things , and with alacrity goe through those troubles which he sendeth upon us like obedient children , meekly enduring the correction of our heavenly father , sam. . . heb. . , , . &c. what vices are condemned as repugnant to patience ? . in defect ; murmuring and impatiency in grudging to beare whatsoever crosse the lord shall lay upon us . . in excesse ; stupidity in not being touched , nor profiting by the hand of god being layd upon us . what is hope ? that vertue whereby we expect all good things from god , and patiently attend for all things that we need at his hands ; not onely when wee have the meanes , but also when we want all apparent meanes , ( as the israelites did in the desert . yea , when the meanes seeme contrary , as the three companions of daniel , and daniel himselfe did , dan. . , . and job profest he would do ; i will trust in god , though he kill me , job . . psal. . , . & . . & . . what is contrary to this ? despaire of gods mercies . gen. . . what is required in the affections of love and hatred ? first , that we love god above all , and all things that are pleasing unto him . secondly , that we hate ungodlinesse , and every thing that god hateth . upon what is our love of god grounded ? that we know and believe that he is good , yea the chiefest good , and that we love him above all things , deut. . . which is so excellent a vertue that it is accounted the end of the law. vvhat contrary vices are here condemned ? coldnesse of affection towards god , and little love of goodnesse , of gods servants and service . want of hatred against our owne and others sinnes . hatred of god and godlinesse , psal. . , . rom. . . it is possible that any man should be a hater of god ? none indeed will confesse this ; yet by this marke he may be known , when he is a despiser of the worship and service of god. and how may one that loveth god be discerned ? when a childe doth love his father , his only desire will be to do such things as please his father , and to abstaine from those things which might displease him , yea , his chiefest felicity will be , to bee alwayes in his favour , and in his presence ; and in his absence hee will be alwaies thinking and speaking of him . such then as bee the children of god , by grace , as long as they are absent from their father will talke , and muse , and meditate upon him , in all things they doe , they will desire to be well thought of by him , they will bee alwayes carefull to please him , and by their honest callings to glorifie him . what duties then doe arise from the love of god ? to love his word and commandements , iohn . . and ver . . . psal. . . to yeild absolute obedience to his whole will. to bestow all our care , paines and diligence in pleasing him , and so to consecrate our selves to him , never being weary of his service . what vices are repugnant to this ? in defect , profanenesse , when a man is without all care and conscience of glorifying god. in excesse , superstition , when a man would give more worship unto god then he requireth . what other duties appertaine to the love of god ? to esteeme of his favour above all things . to give him the praise of all his benefits , bestowed upon our selves and others , and to bee thankefull unto him for the same , thes. . . what is contrary to this ? ingratitude , and unthankefulnesse unto god , for all his benefits , romans . . upon what is our feare of god grounded ? because wee know and believe that he is most powerfull , and just above all , wee stand in such a godly feare , as not to doe any thing , but that which maketh for his glory , ( mat. . . pet. . . & . . heb. . . psal. . . isa. . . ) for this is not a servile feare , ( whereby one is afraid to be damned ) but an awfull feare , whereby we are afraid to offend our maker . what then is required in this feare ? that we doe not the good wee doe onely or principally for feare of danger from men , but for feare of god. what is the vice contrary to this ? the want of the feare of god , and contempt of his majesty . what sin is joyned with the want of the feare of god ? carnall security , whereby a man doth flatter himselfe in his owne estate , be it never so bad . what vertues arise from the feare of god ? reverence and humility . what is the former ? the reverence of the majesty of god , in regard whereof we should carry such an holy shamefastnesse in all our actions , that no unseemely behaviour proceed from us , that may any wayes be offensive unto him ; heb. . . of which if men be so carefull in the presence of princes , who are but mortall men ; how much more carefull ought wee to bee thereof in the presence of the almighty , and most glorious god ? how was this prefigured in the ceremoniall law ? that when men would ease themselves ( according to the course of nature ) they should goe without the hoast , and carry a paddle with them to cover their filth ; because , saith the lord , i am in the midest of you ; whereby the filthinesse and impurity of the minde was forbidden more then of the body , and the equity hereof reacheth also unto us , deut. . , , . what is contrary to this reverence of the majesty of god ? irreverence and prophanenesse of men to god-ward . what is humility ? that vertue whereby we account our selves vile and unworthy of the least of gods mercies , and casting our selves downe before his majesty doe acknowledge our owne emptinesse of good , and insufficiency in our selves ; for so all our behaviour should be seasoned with humility . what sinnes are repugnant to this vertue ? counterfeit humility , when a man would seeme more lowly then he is . . pride , vaine glory , and presumption , whereby we boast and glory of our selves , and our owne strength and goodnesse . who are to be accounted proud ? they that would bee thought to have those good things in them which they want . they that having a little goodnes in them , would have it seem greater then it is . they that having any goodnsse in them , doe thinke that it commeth from themselves . . they that thinke they can merit from god , and deserve his favour . vvhat is the godly sorrow which is required in this commandement ? spirituall griefe and indignation against our owne and others transgressions , and also lamenting for the calamities of gods people , private and publique , the want of both which is here condemned . vvhat spirituall joy is there here injoyned ? ioying in god , rejoycing in all our afflictions , with consideration of the joy prepared for us before the beginning of the world , luke . . rom. . . james . . the defect of which spirituall joy is here condemned . so much of the affections ; what is required of us in respect of our conscience ? that we live in all good conscience before god , acts . . heb. . . what sins are here condemned ? . hardnesse of heart , and benummednesse of conscience . . hellish terros and accusations , proceeding from doing things either without or against the rule of the word . so much of the first branch of this commandement , what is required in the second branch thereof ? vnity in religion , because we are commanded to have but one god and no more . what things are required of us that we may come to this unity ? foure principally . . an upright and single heart , ready to embrace the true religion and no other . . constancy and continuance in the truth . . a godly courage to stand to the truth , and withstand the enemy . . an holy zeale of the glory of god. what contrary vices are forbidden ? . indifferency in religion , when a man is as ready to embrace one religion as another . . inconstancy and wavering in religion . . obstinate and wilfull continuance in any religion without any good ground . . rash and blinde zeale , when a man without knowledge or judgment will earnestly maintaine either falshood or truth by wicked meanes . to what end doth god will us to have no other god but himselfe , seeing no man can have any other god , though he never so much desire it ? because howsoever there be but one god , yet many doe devise unto themselves divers things which they place in gods stead , and to which they give that honour which is proper to god , cor. . , . . . what sin then doth god condemne by forbidding us to have many gods ? all inward idolatry , whereby men set up an idoll in their heart in stead of god , ezek. . . ascribing thereunto that which is proper to him , and giving it any part of spirituall adoration . shew how this is done in the understanding . when men doe thinke that other things have that which is proper unto god : as papists when they beleeve ; that the sacrament is their maker ; that the saints know their hearts ; that the pope can forgive sins , which none can doe but god. how doth the memory faile herein ? in remembering of evill things , especially of those which most corrupt us , and chiefly then , when we should be most free from the thoughts of them . what is the fault of the will ? readinesse unto , and wilfulnesse in evill , especially the worst . shew the like in the affections , first in sinfull confidence . there is here condemned trust in the creatures more then in god , and all fleshly confidence in our selves , or in our friends , honour , credit , wit , learning , wisdome , wealth , &c. thinking our selves the better or more safe simply for them , prov. . . psa. . . jer. . . chron. . . whence ariseth pride , acts . . and security . vvhat is our duty concerning these things ? . to esteem of them only as good means given us of god , whereby to glorifie him the better . . to trust in god lesse when we have them , then when we want them , job . . vvhat is further here condemned ? . to ascribe the glory of any good thing , either to our selves , or any other then the lord. . to seeke for help of the devill by witches or wise men . vvherein standeth inordinate love ? in loving of evill , or in loving of our selves , or any other thing more then god , of whose favour we ought more to esteem , then of all the world besides . here therfore is condemned all carnall love , of our selves , our friends , our pleasure , profit , credit , or any worldly thing else , for whose sake we leave those duties undone which god requireth of us , tim. . . john . . sam. . . whereas the true love of god will move us with moses and paul , to wish our selves accursed , rather then that the glory of god should any thing at all be stained by us , exod. . . rom. . . vvhat feare is here condemned ? all carnall feares , and especially the fearing of any thing more then god , isa. . . . , . . , . mat. . . how may a man know that he is more afraid of god then of any other thing ? if he be more afraid to displease god then any other , and this feare of god be stronger to move us to good then the feare of men to move us to evill . vvhat disorder in joy and sorrow is here condemned ? . immoderate carnall mirth . . abundance of worldly sorrowes , shame and discontentments . vvhat is required in the third and last branch of this commandement ? true religion , because we are commanded to have the true god , and none other for our god. what is contrary to this ? the having of a false god , and a false religion . how many things are required of us , that we may come to true religion ? three . . we must labour earnestly to find out the truth . . we must examine by the word , whether it be the truth which we have found . . when by tryall we have found the truth we must rest in it . what is here forbidden ? . all errors and heresies , especially concerning god and his properties , and the three persons in the trinity ; where we must take heed , we imagine no likenesse of god , for as much as wee set up an idoll in our hearts , if we liken him to any thing whatsoever , subject to the sense or imagination of man ; for the better avoydance whereof we must settle our mindes upon christ , in whom onely god is comprehensible . . to believe any doctrine concerning god without any tryall . . not to believe that which he hath revealed concerning himselfe in his word . we have spoken hitherto of the severall branches of the first commandement . what are the helpes of the obedience thereof ? the onely meanes to settle and uphold us in this spirituall worship of god , is to endeavour to attaine and increase in the knowledge of him in iesus christ , pet. . . to consider what great things he hath done for us , psalme . . jo. . . yea , in all our wayes to take knowledge of his presence , promises , and providence , prov. . . what are the meanes whereby we may attaine to the knowledge of god ? principally twelve . . prayer . . a simple heart desirous of knowledge . . hearing of the word . . reading of the word and holy writings . . meditation in the word . . conference . . diligence in learning . . remembrance of that we learne . . practice of that we learne . . delight in learning . . attentive marking of that which is taught . . meditation on the creatures of god. what are the hindrances of the obedience of this commandement ? the neglect of the knowledge of god. hos. . . & . . and not considering his words and workes , esa. . . & . . . are the ground of all impiety , and spirituall idolatry here forbidden , esa. . . . what things are forbidden as meanes of this ignorance ? five . first , curiosity , when a man would know more then god would have him know . secondly , vanity of minde , when the minde is drawne away and occupied upon vaine and unprofitable things . thirdly , pride our owne knowledge , when we think we know enough already . fourthly , forgetfulnesse of god and his will. fiftly , wearinesse in learning , and talking of god and his will. hitherto of the first commandement , concerning the entertaining of of god in our hearts : what is injoyned in the other three ? the meanes of his service : for as in the first commandement we are required to have , so in the other wee are required to serve the lord our god. what be the branches of this service ? either they are such as are to be performed at all times , as occasion shall require ; or such as concerne a certain day , wholly set apart for his worship . the duties of the former kind are prescribed in the second and third , of the latter in the fourth and last commandement of the first table . how are the duties of the former kind distinguished ? they doe either concerne the solemne worship of religion prescribed in the second commandement , or the respect we should carry to god in the common course of our lives laid downe in the third . what doe you consider in the second commandement ? two things . . the injunction . . the reasons brought to strengthen the same . what are the words of the injunction ? thou shalt not make to thy selfe any grauen image , nor any likenesse of things , that are in heauen aboue , nor in the earth beneath , nor in the waters under the earth ; thou shalt not bow downe to them , nor worship them , exod. . , . vvhat is the scope and meaning of this commandement ? to binde all men to that solemne forme of religious worship which god himselfe in his word prescribeth , that we serve him , not according to our fancies , but according to his owne will , deut. . . vvhat is generally forbidden herein ? every forme of worship , though of the true god , deut. . . contrary to , or diverse from the prescript of gods word , mat. . . called by the apostle will-worship , col. . . together with all corruption in the true worship of god , king. . . and all lust and inclination of heart unto superstitious pomps , and rites in the service of god. vvhat are the parts of that will-worship ? either the worship of any besides god , or of god himselfe , any other waies then he hath commanded ; for both vices are here forbidden , either to worship the true god falsly , or to worship those things that are not god at all . vvho doe chiefly off end in this kinde ? the papists , which give religious worship unto creatures , and serve god , not according to his will prescribed in the word , but according to the popes will , and the traditions of men . vvhy doth the lord forbid all these corruptions , under one instance of images ? because therein he foresaw there would be greatest abuse . what doth he expresly forbid concerning them ? . that we make no image to worship it . . that we worship it not when it is made . what is meant by making of images ? all new devices , and inventions of men in the service of god , whereby we are forbidden to make any new word , new sacraments , new censures , new ministries , new prayers , new fastings , or new vowes , to serve him withall : also all representations of any grace of god , otherwise then god hath appointed , or may be allowed by his word ; as christ condemned the pharisees washing . what by worshipping of them ? all use in gods service of any new devised inventions , or practising of them , and all abuse of things commanded . what is generally required in this commandement ? that we worship and serve god in that holy manner which he in his word requireth . how is that to be done ? first , we must use all those holy exercises of religion , publike and private , which he commandeth . secondly , we must perform all the parts of gods worship prescribed with reverence and diligence , using them so carefully as may bee to gods glory , and our good . eccles. . . and . . what observe you by comparing the second commandement with the first ? that the inward and outward worship of god ought to goe together : for as in the first commandement , the lord requireth that we should have no other gods before him : that is , in the secret of our heart , whereof he alone taketh notice : so in the second ; by the words make , bow , worship , he forbiddeth any outward service of religion to any other . wherefore must god be worshipped both by our bodies and our soules ? because he is the lord and maker of them both . . cor. . . what gather you from hence ? that such as dare to present their bodies to a masse , or to any other grosse idolatry , and say that they keep their hearts to god , are here convicted of falsehood and hypocrisie . so much of the second commandement in generall : what are the particular branches of it ? there is here first required , that all solemne religious worship should be given to the true god : and secondly , that it be given to him alone , and not communicated to anything which is not god. so that the summe of the first part is ; thou shalt worship the lord thy god , and him onely shalt thou serve . matth. . . how are we to worship the lord our god ? by those meanes onely which himselfe approveth in his word : according to the saying of moses : doe that which i command thee , and doe no more , deut. . . & . . what is here required ? first , that we give unto god that worship which hee himselfe hath prescribed in his word . secondly , that we give him that alone without addition or alteration . what is forbidden ? first , the neglect of gods worship or any of his ordinances , when we contemne , or despise , or leave undone that service , which hee hath commanded us to performe unto him . secondly , the adding any thing unto , or taking any thing from the pure worship , when we serve him by any other meanes , then that which he himselfe hath commanded . what are we to consider in the pure worship of god , which he hath prescribed in his word ? . the parts of it . . the right manner of using of it . what be the parts of it ? they are partly such as we give unto god , and partly such as god giveth unto us . what is required of us touching these kinds ? . that we use these things that god hath given us , to that end that god hath given them for . . that neither in giving to god , nor taking from him , we devise any thing of our owne to serve him withall . what are the things god giveth us to serve him by ? his creatures in the first place , and his word , sacraments , ministery , discipline and censures of the church , which we must use according as they are instituted of god. what duties are here required ? our presence at the exercise of religion , the preaching , hearing , and reading of the word of god , together with meditation , conference , and all other means of increasing our knowledge therein , the administring and receiving of the sacraments , &c. acts . . how doe you worship god in these ? in the creatures , by beholding his glory in them ; in his vvord , by diligent hearing of it , and carefull beleeving and practising of it ; in his sacraments , by receiving them duely ; in the ministery , and censures , by submitting our selves to them . vvhat are the things that we give unto god ? they are either more or lesse ordinary . vvhat are the more ordinary ? . to pray to god , both publickly and privately . . to praise god , both alone and with others . are these duties required of all christians ? yea , every true christian must offer this sacrifice to the lord every day : for in all ages , and at all times , it hath been the practise of gods saints , to offer unto god the sacrifice of prayer and praise ; as we may see by the practise of daniel , and peter , who went up at noone to pray , acts . . and isaac , who went out at eventide to pray in the fields , gen. . . what are the parts of prayer ? three . . confession , which is the sacrifice of a broken heart and wounded soule . . petition for such things as we lack . . thanksgiving for such things as we have received . what are the things lesse ordinary ? . fasts , publicke or private , joel . , . . solemne thanksgiving for speciall blessings , psal. . . whereunto feasting also is joyned , when speciall occasion of joy is given us . . making and performing holy vowes unto god. what is fasting ? and abstinence for a time from all the commodities and pleasures of this life , so farre as comelinesse and necessity will suffer , to make us more apt to prayer , and more able to serve god. what is a vow ? a solemne promise made unto god of some things that are in our power to performe , which we do to declare out thankfulnesse , to strengthen our faith , and to further us in doing of good duties , wherein we are backward : our abstaining from some evill , whereunto we finde our selves especially inclined . so much of the parts of gods solemne worship : what is required to the right manner of using of the same ? our carefull , sincere , and diligent behaviour in all his service ; that every thing may be done as he hath appointed , and no otherwise . what are the things required hereunto ? they are partly inward , partly outward ; the former whereof concerne the substance ; the latter the circumstance of gods worship . what are the inward ? as all the powers of the soule are charged to joyne together ( by the first and great commandement ) in the entertaining and loving ; so by this , in performing all acts of solemne worship to the true god ; therefore herein there must bee a concurrence as well of the understanding , that we have knowledge of the particular service which wee doe , romans . . cor. . , . as of the will and affection , that we may worship god in spirit and in truth . joh. . . what things are requisite to the performance of this ? three . . a diligent preparation and advisednesse before we come to any holy exercise . . a right disposition of the minde in the action of it selfe . . a comfortable departure , upon the sensible feeling of the fruit thereof . what is required in the preparation before the action ? that wee bethinke our selves before-hand , about what things wee come , and dispatch our selves of all the things that hinder us in the service of god : which sith we must doe in things otherwise lawfull , much more in things unlawfull . what is further to be observed herein ? that every preparation be answerable to the exercise whereunto wee are called : as in the parts of prayer , for example . . in confession we must have a true feeling of our former sinnes . . in petition , we must have the like sense of our wants , and bethink our selves what need we have of the things we aske , and strive against our staggering , and doubting of gods promises . . in thanksgiving we must call to minde at least gods benefits bestowed upon us , and consider the greatnesse of them . and so in all other services of god. vvhat disposition of the minde is required in the action ? . a reverent , diligent , and earnest attentivenesse to the thing , withall the powers of our soules , thereby to fasten our mindes , and so to hold them during the exercise , that no idle or vaine thoughts withdraw us from the same . . zeale in the action , with such affections as are answerable to the matter in hand : as in prayer we must have a sure confidence in god , that we shall obtaine the things we aske agreeable to his will : in thanksgiving we must have a sweet feeling of the benefits that god hath given us : in the word and sacraments , we must come with affection to them . what is required of us after the action ? that we feele the fruit of it ; that is , some increase , either of knowledge , of true feare , or comfort for the strengthning of us in the duties we performe : so also every one must examine themselves herein , and all those that belong unto them ; else they are like unto them , that having eaten a good meale , by warme water doe give it up again . what be the outward things that doe accompany gods worship ? . ecclesiasticall ceremonies , making for order and decency , cor. . . which are left to the appointment of the church , being of that nature , that they are varied by times , places , persons , and other circumstances . . all comely and reverend gestures of the body ; as kneeling , lifting up the hands and eyes to heaven , silence in the service of god , and such like : for the gestures of religious adorations being here forbidden to be given unto images , are therein commanded to be given unto the god of heaven . is there any use of our bodily behaviour , sith he is a spirit , and looketh to the heart ? yes verily : for , . the whole man ; and consequently , the body it selfe oweth duty unto god. . it is a glasse , wherein the affections of the mind are beheld . . the mind is the better holden in the thing affected , and the better holpen , and furthered in the inward worship , when both body and mind are joyned together ; notwithstanding the mind must alwayes proceed in affection , else it is shamefull hypocrisie . what gestures are most convenient for the body ? divers , according to the divers exercises of religion ; as at the reading of the word , standing ; at prayer , kneeling , and therein to witnesse our humility , by casting downe our eyes ; our confidence , by lifting them up ; or with the publicane , to knock our breasts , except our infirmities , or the like le ts hinder us herein . so much of the right use of gods ordinances . wherein standeth the abuse of them ? . in rash , negligent , and carelesse dealing in any particular point of the worship of god. . in using any thing that god hath commanded for his worship otherwise then he himselfe hath appointed , chron. . . for the brasen serpent abused , was worthily broken in pieces , kings . . and the israelites , for carting the arke , were worthily punished , sam. . , , . what speciall abuses of the word are here condemned ? to hang pieces of saint johns gospell about mens necks , or to use any other gospell to heale the diseases , as for any man to charge a devill to goe out of one , as the apostles did . vvhat may be lawfully done in this cause ? we must and may pray onely unto god , that he would command the devill to depart : for he is the master that authorised him to goe thither . vvhat speciall abuses of the sacraments are condemned ? the receiving of them unworthily , making them to bee sacrifices . cor . . . as is done in popery . vvhat of the ministerie ? the turning of that which is given to edifie in christ to other ends then those for which it was ordained , and when ministers exercise tyrannicall lordship over their flock , or their fellow servants , as the bishops of the church of rome use to doe . luke . . pet. . , . or when in the execution of their function , they seek themselves , and not the edification of gods people . what of the discipline and censures ? when they are used in another manner , and for other causes then god hath ordained . esa. . . vvhat of prayer ? to aske evill things , or to pray for such things as god hath made no promise of ; or for such persons as he hath made no promise unto ; as when men pray for soules departed ; or for those that sinne to death . ioh. . , , . to pray in a strange tongue which we doe not understand ; to pray on beads , and use much babling ; as also to ayme more in our requests at the relieving of our necessity , then at the advancement of gods glory . vvhat of thanksgiving ? to thanke god for things unlawfully gotten , or come unto us . vvhat of fasting ? to make it a matter of merrit , or to use superstitious choyce of meats , as is done in popery . vvhat of vowes ? to undertake rash vowes , to break , or else to delay and deferre the paying of our lawfull vowes ; as also to performe vowes that are unlawfull , psal. . . & . . eccles. . . . gen. . . vvhat defects are condemned that concerne the inward things required in the performance of all these parts of gods worship ? . want of understanding , when we doe good duties ignorantly , or thinke that we can please god by meaning well , when that which wee doe is evill . . want of zeale and affection in performing god service . . hypocrisie , when men make a greater shew of the service of god outwardly , then they have a desire to serve him inwardly . . hearing , reading , meditating , conferring , singing of psalmes , and receiving the sacraments without preparation , attention , reverence , delight , and profit . . praying without faith , feeling , reverence , fervency , not waiting for answer . vvhat defects concerne the outward worship ? . all unreverent , and unbeseeming gestures . . all ecclesiasticall ceremonies , and rites of religion , which are pugnant to gods word , or not warrantable by the generall grounds thereof ; such as are not for order , and comelinesse , and edification . so much of the parts of gods worship prescribed , together with the right use and abuse thereof . what say you of such formes of worship as are not prescribed by god in his word ? we are commanded to serve god , not according to the traditions of men , but according to his will revealed in the scripture , col. . . mat. . . what followeth hereupon ? that no power must be admitted in the church , to prescribe other formes of worship not appointed by god himselfe in his word . what is then to be observed herein ? we must observe the apostles rule and practise , cor. . . where he saith , that which i have received , i have delivered unto you : for if he might adde nothing to gods ordinances , much lesse may we . what is here forbidden ? in generall , all vvill-worship , whereby we make any thing a part of gods service , which he hath not commanded : for how great a shew soever it have ; yet in that it leaneth to mans wisdome , it is unlawfull , col. . . in particular , to ordaine any other vvord , or sacraments , then those which god hath appointed ; to devise any other ministery , then that which god hath ordained ; to place any religion in meat , drinke , apparell , time , place , or any other indifferent things . what caution must we keep in the use of things indifferent ? . vve are to maintaine that christian liberty which christ hath purchased for us . . vve must yet be carefull not to abuse the same ; to the hardening , insnaring , perverting , or just grieving of any . remaineth there any thing else to be spoken of the first maine branch of this commandement ? yes , the helps that may further us in performing this pure worship of god. what be they ? . that all men labour for knowledge of the expresse vvill of god , touching all parts of his vvorship , mich. . , , . and that they increase therein every day more and more , by reading the scriptures ; using also for that end , meditation , conference , good books , and good company . . that they marry , and make leagues of friendship only with such as professe the true god ; and therefore no professor of the true worship of god may joyne himselfe in marriage with one of another religion , or an apparent , prophane , and irreligious person ; but with such only as are godly , at least in shew . . that we give no toleration to superstition , chron. . . but shew our hatred and reluctation of all false worship , so far as we may within our calling . . that we joyne together with order and decency in the performance of gods worship , cor. . . . that such whom it concerneth , take care that faithfull and able ministers be ordained in every congregation , tit. . . & that sufficient maintenance for encouragement be allotted them , tim. . , . chron. . . . that places for publicke assemblies be erected and preserved , luke . , . . that schooles and vniversities be founded and maintained , king . . . that books of necessary use and edification , especially , the holy booke of god , be set forth and divulged , rev. . . . that as occasion requireth , synods and councels be called and assembled , acts . . . that such whose calling and abilitie reacheth no further , doe yet affoord the help of their prayers unto all these , mat. . . what is required in the second maine branch of this commandement ? that all religious worship and reverence be given unto god alone , and not imparted to those things which are not gods at all . what sins are here condemned ? magicke and idolatry , both which are condemned by the name of spirituall adultery , lev. . , . who are guilty of the first of these sins ? . the practisers of all diabolicall arts , lev. . . deut. . , . . such as seeke after them , lev. . . isa. . , . sam. . . chron. . , . by going to witches , or consulting with star-gazers , or the like ; to whom moses opposeth a prophet , as the only lawfull minister of god : and warrantable meanes to know his will , by signifying thereby , that to seeke secret things of strange ministries is abominable . who are guilty of the latter of these sins ? . such as worship those things that are not god. . such as countenance them , or doe any thing that may tend to the furtherance of idolatry . what worship is here forbidden to be given unto those that are not god ? all religious service ; as , . praying , isa. . . . thanksgiving , judg. . , . dan. . . . offering of sacrifice , king. . . . burning of incense , jer. . . & . . . vowing . . fasting . . building of temples , altars , or other monuments unto them , hos. . . & . . . erecting of ministers , king. . , . or doing any ministeriall worke for their honour , amos . . with numbers . , . . preaching for them , jer. . . . asking counsell of them , hos. . . . outward religious adoration of them , acts . , . rev. . , . to whom must this worship be denyed ? to every thing that is not god , as the sunne and moone , angels , saints , reliques , images , and such trash , as rome alloweth , deut. . . . col. . , rev. . . & . , . acts . , . what is here in this commandement expressely forbidden concerning images ? first , the making of them . secondly , the bowing unto them , or worshipping them . why is the first of these so largely set forth ? to meet with the corruption of men that by nature are exceeding prone unto idolatry . what men are forbidden to make images ? all men which have not some special warrant from god to make them . but though i doe not make images my selfe , may i worship them that another man makes ? no : for that is likewise forbidden , exod. . . is it not lawfull to put them in churches , or in publick places , if they be not worshipped ? no. why then did moses make the cherubims , and the brazen serpent ? for so doing he had a speciall commandement from god , who may dispence with his owne lawes when he will. to what end did god command them to be made ? the one , to signifie the crucifying of christ , iohn . . the other , to signifie the angels readinesse to helpe gods children in all distresses . is all manner of making of images forbidden ? no : but onely in matters of religion , and gods service : for in civill matters they have a lawfull and commendable use , matthew . . but to make them for religious ends and uses , is altogether unlawfull , amos . . with acts . . what gather you of this ? that the popish doctrine of images ; that they are lay-mens bookes , is directly contrary to the word of god , and therefore as false and erronious , to be detested of all gods children , hab. . . ierem. . . esa. . . what kinde of images are we forbidden to make ? all kindes , whether hewen or ingraven , cut or carved , ( which in the commandement is expressed , molten , imbroydered , painted , printed , or imagined , hosea . . ezekiel . . acts . . . of what things are we forbidden to make images ? of all things which are in the heavens above ; or in the earth beneath , or in the waters beneath the earth . what is meant by things which are in the heavens ? god , christ , the angels , and the saints which are in the highest ; the sunne , moone , and starres , which are in the middle , and the fowles , which are in the lowest heaven , deut. . . . is it not lawfull to make the image of god ? to represent him by any shape is most of all forbidden and condemned : for it is a great sinne , to conceive or imagine in our heart that hee is like any thing , how excellent soever we thinke it , acts . . but it is much worse to set him out to the view of others , considering that the minde can conceive a further beauty then the hand of the artificer can expresse : and therefore the children of israel did sinne grievously , and were worthily condemned for making god like a calfe , exod. . , , , , . how may it further appeare , that it is unlawfull to make the image of god ? first , because god being infinite and invisible , cannot without a lye bee resembled by any finite or visible thing , acts . . secondly , god by such images is , as it were , mocked , rom. . . thirdly , when the law was delivered by god himselfe unto the israelites , he appeared in no shape unto them , lest they should make a likenesse of him , and fall to idolatrie . and therefore deut. . . . hee forewarned them , that as they saw no image of him , when he gave the law , but onely heard a voyce , they should learne that the knowledge of god commeth by hearing , and not by seeing , esa. . , . where the matter is laid downe at large . but what moved the papists to paint god like an old man ? the false expounding of that place in daniel , where god is described to be that ancient of dayes , dan. . . whereby is meant his eternity , that he was before all times , deut. . . but whatsoever property in god it bee , that they should set it forth by an image , it is execrable so to doe . may we then paint christ for remembrance of his death ? no verily . for , . it is a part of the worship here forbidden , because his body is a creature in heaven , therefore not to be represented by an image in the service of god. . an image can onely represent the man-hood of christ , and not his god-head , which is the chiefest part in him . both which natures being in him unseparable , it were dangerous by painting the one apart from the other , to give occasion of arianisme , apollinarisme , or other herisies . . sith that in all the scriptures , which speake so much of him , there is no shew of any portrayture or lineament of his body : it is plain that the wisedome of god would not have him painted . . sith by preaching of the gospell , and administration of the sacraments , christ is as lively painted , as if hee were crucified againe amongst us , gal. . . it were to no purpose to paint him to that end . what lastly may be added to these former reasons ? that although the painting of christ were both lawfull to doe , and profitable for remembrance , yet because it hath been so much abused , and no where in the scripture commanded , it is not now to be used : as ezechias worthily brake the brazen serpen , being abused , although moses had set it up at the commandement of the lord , and might have served for a singular monument of gods mercies , after the proper use thereof , had not the superstitious opinion thereof been . what is meant in this commandement , by things in the earth ? the likenesse of man , or woman , or or beasts , or creeping things , ezek. . . deut. . , , . isa. . . rom. . . what by things in the waters under the earth ? the resemblance of any fish , or the like , deut. . . so much for the making of images . what is meant by the bowing unto them , and worshipping them ? that we must not give the least token of reverence ; either in body , or in soule , unto any religious images , psal. . . hab. . . isa. . . exod. . . for that is a further degree of idolatry ; as to shrine , elothe , and cover them with precious things ; to light candles before them ; to kneele and creep to them , or to use any gestures of religious adoration unto them , king. . . wherein , although the grosse idolatry of popery be taken away from amongst us ; yet the corruption cleaveth still to the hearts of many , as may be seen in them that make curtesie to the chancell where the high altarstood , and gave the right hand unto standing crosses and crucifixes , &c. but though we doe not reverence the images themselves , may we not worship god in or by the images ? no : for the israelites are condemned , not for the worshipping the golden calfe as a god , but for worshipping god in the calfe . how doth that appeare ? in that they said , let us make a feast to morrow to iehovah , exod. . . and that moses otherwise might seem , not to have done well , in making them to drinke that against their conscience , which they judged to be god , ver . . wherein did they sinne so grievously ? in tying the presence of god to the worke of their owne hands , and coupling him with their idols , which he cannot endure : for god saith by his prophet hosea , you shall no more call me baal , hos. . . so impossible it is truly to serve god by an idoll , as the papists doe . what kind of images are here forbidden to be worshipped ? all kinds ; whither , such as are made with mans hands , of which esay speaketh , saying ; one peece of wood is cast into the fire , and another of the same tree is made an idoll , isa. . , . or such as in themselves are the good creatures of god , as those which hosea speaketh of , saying ; they worship their gold and silver , hos. . . yea of whatsoever things it may be said , that they have eyes and see not , eares and heare not , noses and smell not , feet and goe not , psal. . unto them is this worship forbidden to be performed . what gather you of this ? that the popish idolatry is here flatly condemned : for although they worship not jupiter , mars , and such like heathen idols , but the holy saints ( as they say ) in and by their images ; yet that worship of theirs is alike with the other , because these places of scripture doe agree as well to the one as to the other ; and therefore it is impious and abominable idolatry . so much for the practising of idolatry what is forbidden in the countenancing of it ? all the meanes and occasions of and to idolatrie , and giving the least allowance , or liking that can be thereunto . as , . vrging by authority , or tolleration of idolatry , chron. . . . approbation thereof by speech ; praising and extolling these inventions of men by silence , or any gesture . . presence at idolatrous worship ; as going to masse , and communicating with false service . cor. . . , . & cor. . , . . contributing towards the maintenance thereof . num. . . . nehem. . . . making a gaine thereby ; as those merchants do which sell beads , and crosses ; and those painters , which take money for religious images , acts . , . . retaining and preserving any superstitious reliques or monuments of idolatry , as images , kings . . books , acts . . names , psalme . . and such like . . keeping company with teachers of idolatry , epistle of iohn ver . , . . making leagues of familiarity , society , and friendship with idolators , chron. . . . ioyning in marriage , and affinity with them , cor. . . neh. . . , . deut. . , . what reasons doth god use to strengthen this commandement withall ? they are taken partly from his titles , and partly from his works . what have we to learne from hence ? that if we consider aright of the titles and works of god , it will be a notable meanes to keep us from sinne . how is the reason drawne from gods titles laid downe ? in these words ; for i the lord thy god am a jealous god. which is the first title that is mentioned here ? iehovah , which noteth the essence of god , and the perfection thereof . what have we to learne from thence ? that idolaters are so farre from worshipping the true god ; that they deny his being and perfection . what is the second title ? thy god ; whereby the covenant of grace is signified , which on our part is by no sinne so directly violated as by idolatry ; called therefore in scripture , spirituall adultery , ier. . . what doth this teach us ? that idolaters are most miserable in forsaking the true god , who is all happinesse to his people . what is the third title ? el ; that is , a mighty and strong god ; and therefore perfectly able to save and destroy . vvhat doth this teach us ? that there is no power so great which can deliver idolaters , or any sinners from the wrath of god. vvhat is the fourth title ? iealous : whereby the nature of god is signified , loving chastity in his spouse , with a most fervent love ; and abhorring spirituall whoredome , with most extreame hatred . what are we to learne from hence ? that the lord can no more abide idolatry , then a married man can brooke it , that his wife should commit adultery : for his wrath is compared to the rage of a jealous husband , upon unchaste behaviour of his wife , prov. . , . declare this comparison more at large . the jealous man finding the adulterer with his wife , spareth neither the one nor the other : so if any that by profession hath been espoused to christ , and joyned unto god in him , and hath promised in baptisme to serve him alone ; yet notwithstanding shall forsake him , and worship others : how good soever they be ( whether saints or angels ) they shall not escape gods wrath : for if corporall adultery be so severely punished , much more shall spirituall . what doe the reasons drawne from the works of god containe ? a just recompence to the breakers of this law , and a gracious reward to them that keep it ; god shewing himselfe in this case to be jealous , . by punishing sin in many generations . . by extending his mercy in a far more abundant manner to them that keep his law. so the former reason containeth a threatening to restraine from disobedience ; the latter , a promise to allure to obedience . how is the former of these reasons laid downe ? in these words : visiting the iniquities of the fathers upon the children , unto the third and fourth generation of them that hate me . what is the summe of this reason ? that he will visit such as ( howsoever pretending love ) doe thus declare their hatred of him , and punish them both in themselves , and their children , to many generations . what doth god meane , when he saith , that he will visit the sins of the fathers upon the children ? two things . . that he will enquire and search , whether he can find any of the parents sins ; and especially , their idolatry in their children , continuing in their fathers sins ; and that if he doe , he will remember the same in the punishment of them . what are we to learne from hence ? . that howsoever god for a time doth seeme not to regard our sins ; yet he doth both see them , and in his due time will punish them , if we doe not repent . . that neither the example of our parents , nor any other that doe amisse , can be sufficient warrant to us to commit any sin . . that all parents are carefull to take heed how they commit any sin ; because in so doing , they bring gods iudgements , not only upon themselves , but also upon their children . . that children are to sorrow for being borne of idolatrous forefathers . but how doth that agree with the righteousnesse of god , to punish the children for the sins of their fathers ? very well : for if princes ( whose judgements are shallow in comparison of gods , the depths whereof are past finding out ) doe with equity dis-inherit and put to shame the posterity of traytors ; the lord may much more justly doe the like with the wicked childe which followeth his fathers steps , and is a traytor himselfe , having both his fathers sinne and his owne upon his head : for god here onely threatneth to punish those children which continue in their fathers sinnes ; and therefore as they have part in their fathers sinnes , so it is reason they should have part in their parents punishments . what doth god meane by the third and fourth generation ? he meaneth that not onely the next children , but the children of divers and many generations shall smart for their fathers sinnes : as in amos ; for three transgressions and for foure : that is , for many . why then doth he specially name three or foure generations ? because parents live so long oft-times , that they see their posterity for foure generations following punished for their sinnes . why doth god say , of them that hate me ? to shew , that not all the sonnes of the wicked , but onely such as continue in their fathers wickednesse shall be punished for their sinnes ▪ ezek. . . . , . . but is there any that hate god ? yes verily , so many as worship him otherwise then himselfe hath commanded , doe hate him : for although every idolater will say , that he loveth god ; yet here god witnesseth of him , that he is a lyer , and that he hateth god , in that he hateth the worship that he commandeth ; in the love whereof , god will have the experience of his love , chron. . . mic. . . john . . rom. . , . & . . & . . col. . . in what words is the second reason laid downe , which is drawn from the clemency of god ? wherere it is said , that he sheweth mercy unto thousands of them that love him , and keep his commandements . what is the summe of this reason ? that god will blesse the obedient unto many generations ; both in themselves , their children , and posterity , and in whatsoever belongeth unto them : thus extending his mercy unto thousands of such as shew their love of him by obedience to this his law. why doth the lord say , that he will shew mercy to them that love him , and keep his commandements ? to teach us that the best deeds of the best men , cannot merit or deserve any thing at gods hands , but had need to bee received of him in mercy . wherefore doth hee say , that he will have mercy to thousands , seeing he said , that he would visit onely the third and fourth generation of them that hate him ? because he is more willing and ready to exercise his mercy then his anger . but what will god be mercifull to all the children of the godly ? no : but onely such as love him , and keep his commandements . is this blessing proper to the godly ? not altogether neither : for god rewardeth the posterity of the wicked , with outward benefits oftentimes , according to their outward service , as appeareth by the succession of iehu . so much of the second commandement . what is the third ? thou shalt not take the name of the lord thy god in vaine , for the lord will not hold him guiltlesse that taketh his name in vaine , exod. . . what is contained in these words ? . the commandement . . the reason . what is the summe of the commandement ? that we impeach not , but by all meanes advance the glorious name of god in all things , whereby he maketh himselfe knowne to men , psal. . . and carefully endeavour in our whole life to bring some honour to god , mat. . . what doe you observe herein ? the high honour that god sheweth unto us , who being able without us , to maintaine his owne name and glory ; either by himselfe , or by his angels , hath notwithstanding committed the maintenance thereof unto us , which should teach us to be very chairy of it ; and carefull to discharge our duty faithfully , in walking worthy of this honour and defence of his name , which he vouchsafeth us . what is the meaning of those words : thou shalt not take ? thou shalt not take up upon thy lips or mouth , as this phrase is opened , in psal. . . and . . that is , not speake , use , or mention : for the tongue is here specially bound to the good abearing . why was it needfull to have a speciall commandement for the direction of the tongue in gods service ? because it is an untamed evill , and unbridled , iam. . . and therefore a whole commandement cannot be imployed amisse , for the direction of it in the use of the name of god. and seeing in the second table there is a commandement , tending almost wholly , to restraine the abuses of our tongues towards our neighbours , there is much more need of a precept , both for direction and restraint of it , in the matters concerning god , and his most glorious name . what are we to understand by the name of god ? the speech is taken from the manner of men , who are knowne by their names , to signifie god himselfe , both in his essence and majesty , isa. . . exod. . , . & . , , . and in all things whereby he hath made himselfe knowne unto us , as he is holy . . titles and proper names ; as iehovah , elohim , iesus . . properties and attributes ; as love , wisdome , power , iustice , exod. . , . & . , , . & . . works and actions , psal. . , . & . , . . word ; both law and gospell , psalme . . deut. . . . . . acts . . whence the law of christ , esa. . . is expounded to be his name , matth. . . . sacraments , matth. . , . acts . . . censures , cor. . , . matth. . . prayer . gen. . . . the whole worship of god , with all the ordinances pertaining thereto , and whatsoever he honoured , reverenced , and glorified , deut. , mal. . , . mich. . . acts . . what is meant by this word in vaine ? all abuse of them , and all rash , negligent and carelesse dealing therein ; where mentioning the smaller fault , he declareth the hainousnes of the greater : for if the taking of his name in vaine only be a sinne ; how hainous a sin is it when it is blasphemed or used for confirmation of a lye ? what is then forbidden in the commandement ? every wrong offered to the glory of god , and doing of ought that may any way reproach the lord , to cause him to be lesse esteemed , mal. . . . all unreverent and unholy use of his name , and prophaning of his titles , properties , actions , and ordinances , either by mouth or by action , lev. . . what are the parts of the prohibition ? two. . the mentioning or using of gods name , in word , or in deed , when it should not be used ; and when there is no just cause so to doe . . the using of it amisse , and abusing it when duty bindeth us to use it with feare and holinesse . what is required in this command ? . that we sanctifie gods name , as it is holy and reverend , matth. . . psal. . . and labour by all we can to lift it up , that others may be moved by us more to love , serve , and honour him . . that we use the things aforesaid with all reverence and circumspection , to such uses as they are appointed unto by god : in a word , that we have a carefull and a heedy watch to all things that may advance gods glory , and use all sincere and diligent behaviour therein . what is that wherein this our carefulnesse is required ? . a diligent preparation and advisednesse before we meddle with any of these holy things , that we bethinke our selves before hand what we are to doe ; and consider both of the cause that should move us to speake of them , and of the reverent manner of using them . . a reverent disposition in the action it selfe , that wee use earnest attentivenesse therein , and seriously thinke how powerfull god is to punish the taking of his name amisse : as also how able and ready to blesse them who shall reverently and holily behave themselves in the right use thereof ; for which cause we are to remember , that the name of god is fearefull , as it is written , psal. . . deut. . . declare now what particular duties are contained in this commandement ? . the honouring of god and his religion by our holy conversation , mat. . . tit. . . the contrary whereof is profession joyned with hypocrisie , tit. . . mat. . , , . prophanenesse and an evill life , whereby the name of god , and profession of religion is dishonoured , rom. . . . confession of christ unto suffering , yea , martyrdome if cause be , rev. . . the contrary whereof , is , shrinking in case of perill , and denying god the honor of our suffering for him , mat. . . . honourable and reverent mention of god and his titles , properties , attributes , works , word and ordinances , psal. . , . & . . prov. . . what vices are repugnant to this ? an unreverent mention , or an unadvised , sudden , and causelesse speaking of any of these , and all abusing of the names and titles of god. how is that done ? . by saying in our common talke ; o lord , o god , o jesus , &c. or in wondring wise ; good god , good lord , &c. in matters of light and no moment ; and for such foolish admirations , and taking gods name lightly upon every occasion is here condemned . . by idle wishes . . by imprecations and cursings , gen. . . sam. . , . . by blaspheming . . by the abuse of oathes , jam. . . is there any true use of oathes ? yes , in matters of importance , that cannot be decided but by an oath , it is good and lawfull to sweare by the name of god , and a duty specially commanded , deut. . . and . . so that it be done truly , advisedly , and rightly ; for so is the commandement , jer. . thou shalt sweare in righteousnesse . how are we to sweare in truth ? affirming what we know to be true , and verifying by deed what we undertake , psal. . . & . . what is here meant by judgement ? a due consideration both of the nature and greatnesse of an oath , wherein god is taken to witnesse against the soule of the swearer , if he deceive , chron. . . and of the due calling and warrant of an oath ; whether publicke , being demanded by the magistrate ; whether perill to the swearer , gen. . . sam. . , . or private , in case of great importance , when the truth cannot otherwise be cleared , exod. . . sam. . . cor. . . what considerations are then to be had in taking of an oath ? . whether the party we deale with , doubt of the thing we speake of or no. . if the party doubt whether the matter whereof we speake , be weighty and worthy of an oath . . if it be weighty , whether the question or doubt may be ended with truly and verily , or such like naked asseverations , or by doubling our asseverations , as our saviour christ did : for then by his example we ought to forbeare an oath , mat. . . . whether there be not yet any other fit meanes to try out the matter before we come to an oath . . whether he for whose cause we give the oath , will rest in it , and give credit unto it ; for otherwise the name of god is taken in vaine , heb. . . . whether the matter is of importance , and there is no other tryall , but an oath . and then we must have our minds wholly bent to sanctifie the name of god by the oath we take ; and thinke upon the greatnesse of gods power to punish oathes taken amisse , and to blesse the true use of them . how are we to sweare in righteousnesse ? . in a due forme , which must be no other then gods word alloweth ; viz. by god alone , not by any creature or idoll , deut. . . isa. . . zeph. . . jer. . . mat. . , &c. although in lawfull contracts , with an infidell , or idolater , we may admit of such oathes , whereby he sweareth by his false gods. . to a right end , which is the glory of god , isa. . . with phil. . . the good of the church , and peace amongst men , heb. . . what persons may lawfully take an oath ? such only as have weighty matters to deale in ; and therefore it is altogether unlawfull for children to sweare ; as also , because they cannot thinke sufficiently of the dignity of an oath . no atheist or prophane man should sweare , because either they beleeve not , or they serve not god , rom. . . in women oathes should be more seldome then in men ; in servants then in masters ; in poore then in rich , because they deale not in so weighty matters . what are the speciall abuses of an oath ? . the refusing of all oathes as unlawfull , which is the errour of the anabaptists . . a rash and vaine oath , where there is no cause of swearing , when upon every light occasion we take up the name of god , and call him for a witnesse of frivolous things by usuall swearing , mat. . . jam. . . jer. . . . superstitious or idolatrous oathes , when we sweare by an idoll , or by gods creatures , zeph. . . amos . . as by the masse , our lady , bread , salt , fire , and many fond trashes , whereas god never appointed the creatures for such uses . . a counterfeit and mocking oath . . a passionate swearing , whereby we call god for a witnesse of our furious anger , sam. . . king . . . outragious and blasphemous swearing . . perjury , when god is called for a witnesse of an untruth , by forswearing , isa. . . zach. . . which is , . when one sweareth , that which he himselfe thinketh to be false , lev. . . secondly , when he sweareth , and doth not performe his oath , chron. . . . taking a lawfull oath , without due reverence and consideration . so much for the right use and abuse of an oath . declare now further , how the name of god is taken in vaine , in regard of his properties and attributes ? . by seldome or never breaking forth into such confession or declaration of gods power , wisdome , justice , mercy , &c. as our selves and others might thereby be stirred up the more to be thankfull unto him , and to stay upon him , psal. . . . by abusing his properties ; and by carnall , carelesse , and contemptuous speaking of them , king. . . how is gods wisdome touched here ? by calling it into question , and by prying into the hidden counsels of god ; as when a man undertaketh to foretell future things and events . how is his justice ? . by passing over his iudgements without notice . . by cursings and imprecations , wherby we make our selves iudges , and attribute that to our selves which is due to god. . by misconstruing and perverting his iudgements . how is his mercy ? . by passing over of his benefits without due notice taken ; and not observing , and recounting what speciall mercies he hath vouchsafed us in particular , psal. . . & . , , &c. how is the name of god taken in vaine , in respect of his works and actions ? . by not seeing god in his works , acts . . . by lightly passing over of gods great works , of creation , preservation , redemption ; as also of other his mercies , and iudgements , and not glorifying god for that which may be seen in them . . vaine and foolish thoughts concerning the creatures , whereby a vertue is attributed unto them which god never gave unto them : as all ghessing of future things by the stars ; by a mans face and hands ; the counting it a prodigious token , that a hare should crosse our way , &c. . not using the creatures as we ought , nor receiving them to gods glory with thanksgiving : as when a man giveth not thanks to god for his meat and drinke , but doth thinke them to come without gods providence , which is a fearfull taking of gods name in vaine . . cavilling at the doctrine of predestination , rom. . , . and not admitting the depth of his counsels , rom. . , . . murmuring at gods providence , under the names of fortune , chance , and fate , &c. job . , &c. . evill thoughts towards our brethren , which are afflicted ; as when we see one visited by god , either in body , goods , or both , we are alwayes ready to thinke the worst of him ; viz. that god executeth these punishments on him for his sins , when as god may doe it either to exercise the faith and patience of the party afflicted , as in job ; or to stirre others to compassion and pity ; or else to set forth his owne glory , as we may see verified in the example of the blind man in the gospell , joh. . , . . abuse of lots , esther . . prov. . . how is gods name taken in vaine in regard of his word ? . by not speaking of it at all . deut. . . psal. . . . by foolish and fruitlesse speaking of it , or abusing any part thereof unto idle and curious questions , pet. . . . by abusing it to prophane mirth , by framing jests out of it , or against it , psal. . . also by making playes and enterludes thereof . . by maintaining errour , sinne , and prophanenesse by it , mat. . . isa. . . . by applying it to superstition , and unlawfull arts , to magicall spels , sorceries , and charmes , for the healing of diseases , finding out of theft , &c. deut. . . acts . . how is gods name taken in vaine , in regard of the sacraments , and other holy mysteries and ordinances of god ? when they are unworthily received , and prophanely used , mal. . , . cor. . . . jer. . , . so much of the chiefe particulars forbidden in this commandement . what are the helps or hinderances of the obedience thereof ? . that we both inure our hearts to feare and reverence the great and dreadfull name of the lord our god , deut. . . eccles. . . and keep a carefull watch over our lips and lives , lest by any meanes we dishonour him , psal. . . . that we avoid both the company of prophane persons , who set their mouth against heaven , psal. . . and all unnecessary dangers , wherby divers have been occasioned to deny the lord , mat. . , &c. what is contained in the reason annexed to the commandement ? a dreadfull penalty : that the lord will not hold him guiltlesse that taketh his name in vaine . what is the summe of this threat ? that god will not leave this sin unpunished , king. . . but will grievously punish the breach of this commandement ; whereby he threatneth extreme miseries and judgements to the transgressors : for it being our happinesse to have our sins covered , and not imputed , psal. . . it must needs be extreame unhappinesse , to have it reckoned and imputed unto us . what is implyed herein ? a fit opposition : that howsoever mans lawes take not hold of offending in this kind ; yet god will not acquit them , psal. . . nor suffer them to escape his righteous and fearefull iudgements , zach. . . jer. . . neither shall the transgressor scape unpunished , although the magistrate and the minister also would pronounce him innocent ; and although the malefactor flatter himselfe , as if all dangers were past ; nay , the more free , that ( usually ) he escapes the iudgements and punishments of men ; the more heavy plagues , and vengeance will surely light upon him from god , except he repent . hitherto of the commandements concerning that service which is to be performed to god at all times , as occasion shall require ; which is that which concerneth the speciall time , wholly to be bestowed in his worship ? the fourth and last commandement of the first table , which setteth forth a certain day , especially appointed by the lord himselfe , to the practise of the worship , prescribed in the three former commandements : for therein consisteth the chiefe point of the sanctifying of that day . what are the words of this commandement ? remember that thou keep holy the sabbath day , &c. exod. . , , , . what are we to observe in these words ? first , the commandement , and then the reasons annexed thereunto . what is the meaning of the commandement ? it challengeth at the hand of every man one day of seven in every week , to be set apart unto a holy rest , and requireth all persons to separate themselves from their ordinary labour , and all other exercises , to his service on the same , that so they being severed from their worldly businesses and all the works of their labour and callings , concerning this life , they may wholly attend to the worship of god alone , neh. . , . esa. . , . why doe you adde these words [ apart ] and [ separate ? ] to make a difference between the sabbath dayes , wherein wee must wholy and only serve god , and the exercises of the other six days wherein every man must serve him in his lawfull calling . what need is there of one whole day in every week to serve god , seeing we may serve him every day ? that is not enough : for , . to the end that we should not plunge our selves so deeply into the affairs of the world , as that we should not recover our selves , the wisdome of god hath thought it fit , that one day in seven there should be an intermission from them , that we might wholly separate our selves to the service of god , and with more freedome of spirit performe the same . . a whole day is needfull for the performance of all the parts of gods service and worship , as hearing of publike prayer , and the word preached , chatechising , administration of the sacraments , exercise of holy discipline , and consideration of the glory of god in the creatures . . if adam in his perfection had need of this holy day , much more have we who are so grievously corrupted . . if the lord in love and wisedome , considering our necessities both of soule and body , hath set out a weeks time for both of provision , that as every day we set apart some time for food , and spend the rest in labour , so we set one day in the week aside for our spirituall food , and bestow the other dayes on our earthly affaires : so as this day may in comparison be accounted the soules day , wherein yet wee must have some care of our bodies : as on the six dayes we must have some care of our soules . what is forbidden in this commandement ? the unhallowing or prophaning of the sabbath , either by doing the works of our calling and of the flesh , or by leaving undone the works of the spirit . but is not this commandement ceremoniall , and so taken away by the death of christ ? no ; but is constantly and perpetually to be observed ; and never to cease till it bee perfectly consummated in the heavenly sabbath , hebr. . , . how prove you that ? . because it is placed in the number of the perpetuall commandements ; otherwise the morall law should consist but of nine words or commandements , which is contrary to gods word , deut. . . . because this commandement ( amongst the rest ) was written by the finger of god , exod. . . whereas no part of the ceremoniall law was . . for that it was written in tables of stone , as well as the other , deut. . . as to signifie the hardnesse of our hearts ; so to signifie the continuance and perpetuity of this commandement as well as the rest . . because it was before any shadow or ceremony of the law ; yea before christ was promised , whom all ceremonies of the law have respect unto : for the sabbath was first instituted in paradise , before there was any use of sacrifices , and ceremonies , gen. . , , . . the ceremonies were as a partition wall betwixt the iews and the gentiles ; but god doth here extend his commandement not onely to the iewes themselves , but also to strangers . exod. . . nehem. . , , &c. . our saviour christ willing his followers which should live about forty yeares after his ascension , to pray that their flight might not bee on the sabbath day , to the end that they might not bee hindred in the service of god , doth thereby sufficiently declare , that hee held not this commandement in the account of a ceremony , matth. . . but it sometimes shadoweth our sanctification , and our eternall rest . col. . , . exod. . . and is therefore ceremoniall ? that followeth not : for , . there is no commandement which hath not some ceremonies tyed unto it ; as in the commandement touching murther , to abstain from strangled things , and bloud : and the whole law had the ceremony of the parchment law. so that by that reason the whole law should be ceremoniall , which is absurd . . the ceremoniall representation of our eternall rest came after the commandement of the rest , and therefore is accessary and accidentall : for which cause , the time of correction and abolishment of ceremonies being come , dan. . . matth. . . acts . . col. . , . heb. . . gal. . . that use may well fall away , and yet the commandement remaine , it being out of the substance of the commandement . what is the speciall day of the week , which god hath set apart for his solemne worship ? the first day of the week , called the lords day , cor. . . rev. . . acts . . was this day set apart thereunto from the beginning ? no : for from the first creation till the resurrection of christ , the last day of the week , commonly called saturday , was the day that was appointed thereunto ; and that which the people of god constantly observed . and why so ? because upon that god ceased from the worke of creation , gen. . ▪ exod. . . how came this day to be changed ? by divine authority . how doth that appeare ? . by the practise of our saviour christ , and his apostles , iohn . , . acts . . . . which should be a sufficient rule unto us , especially the apostles , having added a commandement thereunto , cor. . . . there is no reason why it should be called the lords day , rev. . . but in regard of the speciall dedication thereof to the lords service : for otherwise all the dayes in the weeke are the lords dayes , and he is to be served and worshipped in them . what was the cause that the day was changed ? because it might serve for a thankfull memorial of christs resurrection . for as god rested from his labour on the last day of the weeke : so christ ceased from his labour and afflictions on this day , mat. . . gen. . , . as the one therefore was specially sanctified , in regard of the creation of the world : so was the other , in respect of the restauration and redemption of the world , which is a greater worke then the creation . can this day then be altered ? no power of any creature in heaven or earth can alter it , or place another seventh day in the place and stead thereof . but doth this commandement directly require the seventh day from the creation ? no : but the seventh day in generall . doth not the reason annexed , where the lord in six dayes is said to make heaven and earth , and to rest the seventh day , and therefore to hallow it , confirme so much ? no , not necessarily : for it doth not hence follow , that we should rest the same day the lord rested ; but that we should rest from our worke the seventh day , as he rested from his ; which seventh day , under the law , he appointed to be saturday : so nothing hindreth , but by his speciall appointment under the gospell it may be sunday , and yet the substance of the commandement nothing altered . why doth not the new testament mention this change ? because there was no question moved about the same in the apostles time . when then doth this our sabbath begin , and how long doth it continue ? this day , as all the six , is the space of twenty foure houres , and beginneth at the dawning , though we ought in the evening before , to prepare for the day following . why doth our sabbath begin at the dawning of the day ? because christ rose in the dawning ; and to put a difference between the iewish , and a true christian sabbath . for as the iewes begun their sabbath in that part of the day , in which the creation of the world was ended , and consequently , in the evening : so the celebration of the memory of christs resurrection , and therein of his rest from his speciall labours , and the renewing of the world , being the ground of the change of that day ; it is also by the same proportion of reason , to begin when the resurrection began , which was in the morning . can you shew this example ? yea , paul being at troas , after he had preached a whole day , untill midnight , celebrated the supper of the lord the same night , which was a sabbath dayes exercise ; and therefore , that night following the day , was a part of the sabbath ; for in the morning he departed , having staid there seven dayes , by which it is evident , that that which was done , was done upon the lords day , acts . , . is the lords day only to be separated to gods service ? no : for of this manner are holy fasts observed for the avoiding of some great evill , present or imminent , lev. . . ioel . . & holy feasts , for the thankfull remembrance of some speciall memorable mercies obtained , zach. . . ester . . , , . to what commandement doe you refer the churches meeting on the working dayes ? that is also , by a manner of speech of one part for the whole , contained in this commandement : yea , it reacheth to the times which the family appointeth , or that every one for his private good proposeth , although the bond to that time is not so strict , as is the bond to observe the dayes of rest. so much of this commandement in generall : what doe you note therein in particular ? . the entrance in the word remember . . the parts of the commandement . what is to be observed in the word , remember ? that although all the commandements are needfull diligently to be remembred , yet this more specially . why so ? . because this commandement hath least light of nature to direct us to the observation of it . . for that we are naturally most negligent in it , suffering our selves to be withdrawne by our worldly businesse , from the lords service , upon the lords day ; and therefore , such a speciall warning is needfull to be added . what things are we thence to remember ? . to looke backe unto the first institution of the sabbath day in paradise , gen. . , . before all sacrifices and ceremonies . . so to beare it in mind , as to live in continuall practise of the duties we learned the sabbath day last past . . to bethink our selves before of the works of the sabbath , and so to prepare our selves , and our affaires , luke . . that we may freely and duely attend on the lord in the sabbath approaching . what should be done in this preparation of the sabbath ? . we should so compasse all our businesses in the six working dayes , that our worldly affaires enter not , or incroach into the possession of the lords day ; not only willingly , but not so much as by any forgetfulnesse . as when through want of foresight , or forecasting the payment of mony due by obligation , or any such businesses that might be prevented , shall fall out on that day . . we should sanctifie our selves , and those that are under us , to keep that day . what is contrary to this ? the neglect of preparation for the sabbath before it come , and of fitting our hearts for holy service , when it is come . what are the parts of this commandement ? they are two . first , to keep the lords rest . secondly , to sanctifie this rest : for it is not sufficient that we rest from worldly businesses , but it is further required , that it be a holy rest . the first sheweth , what works we are to decline upon this day ; the other , what duties we are to performe . what are the workes that we must decline , and leave undone on the lords day ? not onely the workes of sinne , which we ought to leave undone every day , but also the workes of our ordinary callings concerning this life , and bodily exercise and labours , which upon other dayes are lawfull and necessary to bee done , marke . . ezek. . , . num. . , . exod. . , , , , . & . . nehem. . , &c. esa. . . what instances have you in scripture of the performance hereof ? the israelites ceased both from those works which were of the least importance , as gathering of sticks , num. . . and from such also as were of greatest weight , as working at the tabernacle , and building the temple on the sabbath day ; and consequently all other workes betwixt these extreams , as buying and selling , working in seed time , or harvest , were forbidden unto them . are we as strictly bound to rest from all our outward businesses , and to forbeare all worldly labour upon this day , as the israelites ? yea , so farre forth as the morality of the commandement reacheth , but by the ceremoniall law , there was enjoyned unto the iewes a more exact observation of outward rest , which to them was a part of their ceremonial worship : whereas unto us the outward rest is not properly any part of the sanctification of the day , or of the service of god : but only a meanes tending to the furtherance of the same ; even as in fasting and prayer ; fast is of it selfe no part of gods service , but a thing adjoyned thereunto , and so farre forth onely acceptable in the worship of god , as it maketh a way and readier passage for the other , cor. . . what did that most strict observance of outward rest signifie unto the jewes ? their continuall sanctification in this world , exodus . . ezek. . . and their endlesse rest in the world to come ; whereof this was a type no lesse then the land of promise , heb. . , . . how was the latter of these specially typified ? in this world , gods children are subject to the fiery tryall , but after these troubles , rest is provided for them , thes. . . and no fire to be feared in that after world . for a more lively representation of that , there was a charge laid upon the children of israel , that no fire might be kindled throughout all their habitations upon the sabbath day , exodus . . though it were for the very preparing of the meat which they should eate , exodus . . which was allowed unto them , even in the two great solemne dayes of the passeover , exo. . . is it then lawfull for us to make a fire and dresse meat upon the lords day ? yea certainly ; because these were proper to the pedagogy , or manner of government of the children of israel under the law , as may appeate by this , that there was no such thing commanded before the law was given by moses ; and consequently being not perpetuall , must necessarily follow to bee ceremoniall . now after the sabbath that christ our lord rested in the grave , the ceremoniall sabbath lyeth buried in that grave , together with those other rites which were shadows of things to come , the body being in christ , col. . , . therefore we being dead with christ , from these ceremonies , are no more to be burthened with such traditions , ibid. verse . nor to bee brought under the bondage of any outward thing : it is a liberty purchased unto us by christ , and we must stand fast unto it , that blessed houre being come , wherein the true worshippers are to worship the father in spirit and truth , john . . to leave then the ceremoniall sabbath , and to come to the morall ; how is the rest required therein laid downe in the fourth commandement ? by a declaration : first , of the works from which there must be a cessation . secondly , of the persons that must observe this rest. how is the former of these expressed ? in these words : in it thou shalt not doe any worke , exodus . . what is required of us hereby ? that for the space of that whole naturall day , we cease in minde and body from all our worldly labours ; yea from the workes of our lawfull calling , and all other earthly businesses whatsoever , more then needs must be done , either for gods glory , or mans good . what gather you of this ? that all exercises which serve not in some degree to make us fit to the lords worke , are unlawfull upon the lords day . why doe you say , that we must rest in minde and body ? because this rest must be of the whole man , in thoughts , words , and deeds , esa. . . is it meerely unlawfull to doe any bodily , or outward businesse on the lords day ? no. first , for such works are excepted as are presently necessary , either for common honesty , or comelinesse . secondly , the actions of piety requisite for the performance of gods service on that day , acts . . mat. . . thirdly , extraordinary exigents of charity , for the preservation of the common-wealth , kings . . fourthly , the preservation of our owne and others life , health , and goods , in case of present necessity , or great danger of their perishing , if they were not saved on that day , mat. . , . marke . . luke . , . what be the speciall breaches of this part of the commandement ? . the making of the sabbath a common day through common labours in our ordinary callings , neh. . . vaine speech , and talking of our worldly affaires , esa. . . thinking our owne thoughts , and no other but a common use of the creatures . . the making it a day of carnall rest unto idlenesse , feasting , pastimes , &c. which draw our mindes further from god then our ordinary labours , exod. . . whither are referred all recreations , which distract us , as also excessive eating and drinking , which causeth drowsinesse , and unaptnesse unto gods service and worship . . the making it a day of sinne , or the devills holy day , by doing that on the lords day which is no day lawfull , mar. . . but then most abominable , ezek. . , . . the keeping a peece of the day , not the whole ; or giving liberty to our selves in the night , before the whole sabbath be ended . . the forbearing our selves , but imploying others in worldly businesses ; for preventing of which sinne , god is so large in naming of the persons , which in this commandement are forbidden to worke . why is there a particular rehearsall of these persons in this commandement ? to take away all excuses from all persons in this commandement ; for the lord did see , that such was the corruption of men , that if they themselves did rest upon this day from labours , they would thinke it sufficient , not caring how they toyled out and wearied their servants at home with continuall labour , as many doe ; so that it were better to be such mens oxen then their servants , so small care they have of their soules . what is the speciall use of this rehearsall ? to teach us , that all sorts and degrees of persons are bound to yeeld this duty unto god ; and that the sabbath is to be kept both by our selves , and those that doe belong unto us . was it not ordained also for the rest and refreshing of men and beasts ; especially servants , which could not otherwise continue without it ? that also was partly intended , as may appeare by deut. . . but not principally , for the things here contained doe concerne the worship of god ; but that wearing and toyling out of servants and beasts , is against the sixt commandement ; and working is here forbidden , that men might be the more free for the worship of god ; and therefore though servants had never so much rest and recreation upon other dayes , yet they ought to rest upon this day in that regard . why is there mention made of allowing rest to the beasts ? first , that we may shew mercy even to the beasts , prov. . . secondly , to represent after a sort , the everlasting sabbath , wherein all creatures shall bee delivered from the bondage of corruption , rom. . , . thirdly , because of the whole imployment of men in the lords service : for beasts cannot be travelled or used in any worke upon that day , unlesse man be withdrawne from gods service ; yea , though the beast could labour without mans attendance , yet his minde would some time or other be carryed away and distracted thereby , that it would not be so fit as it ought to be for gods service . to whom especially is the charge of this commandement directed ? to housholders and magistrates , who stand charged in the behalfe , both of themselves , and of all that are under their roofe and government , jos. . . neh. . . heb. . . what is the charge of the housholder ? that not only himselfe keep the lords day ; but also , his wife , children and servants , as much as may be . for as they serve him in the weeke dayes : so he must see that they serve god on the lords day . what gather you of this ? that a housholder should be as carefull of the lords businesse , as of his owne ; and if he will not keep such a servant as is not carefull in his ordinary worke , much lesse should he keep any that will not be carefull in the lords worke , how skilfull soever he be in his owne . what is the magistrates part ? to see that all within his gates keep the lords day , jo. . . even strangers , though turks and infidels , neh . . causing them to cease from labour , and restraining them from all open and publick idolatry , or false worship of god ; much more all his owne subjects , whom he ought to force to heare the word , chron. . . so much of the first part of this commandement , touching our rest from all worldly businesses : what followeth in the next place ? the second and greater part of this commandement , which is the sanctifying of this rest , and keeping it holy unto the lord , by exercising of our selves wholly in the service of god , and performing the duties of that day . are we as strictly bound to these duties as the jewes ? yes verily , and more then they , because of the greater measures of gods graces upon us , above that which was upon them . what is required of us herein ? to make the sabbath our delight ; to consecrate it as glorious to the lord , isa. . . and that with joy , and without wearinesse , amos . . with mal. . . and that also with care and desire of profit we bestow the whole day ( as nature will beare ) in holy exercises . what are these exercises ? they are partly duties of piety , acts . . . . . psal. . . as hearing and reading the word , prayer , singing of psalmes , and feeding our selves with the contemplations of the heavenly sabbath ; partly of mercy , cor. . . neh. . . as visiting and relieving the sicke and needy , comforting the sad , and such like . how are these duties to be performed ? hartly publick , in the church , where the solemne worshipping of god is the speciall worke , and proper use of the sabbath : partly private , out of the church ; and that either secretly , by our selves alone , or joyntly with others . what if we cannot be suffered to use the publicke meanes ? such as are necessarily debarred from the publick duties , must humble themselves before god , mourning and sorrowing for this restraint , mat. . . psal. . . & . , , . and with so much more care and earnestnesse use the private meanes , psal. . , . what is the first duty we are to performe in the publick assembly ? to joyne in prayer with the congregation , which is an excellent duty ; for if , as christ saith , when two or three are gathered together in his name , he will grant their requests ; how much more will he heare his servants , when two or three hundred are gathered in his name ? what is the second ? to heare the word read , luke . . acts . . & . . for blessed is he that readeth , and they that heare the word , rev. . . what is the third ? to heare the word preached , luke . . . acts . , . & . . & . . what is the fourth ? to communicate in the sacraments by being present when the sacrament of baptisme is administred unto others ; and by receiving the sacrament of the lords supper our selves , after a decent order in the appointed time , acts . . cor. . . why should a man be present at baptisme ? first , that hee may give thanks to god for adding a member to his church . secondly , that he might be put in minde of his own vow made to god in baptisme by seeing the childe baptized . what is the fift duty to be performed in the congregation ? singing of psalmes . what is the sixt ? exercise of the discipline of the church against offenders , cor. . . what is the seventh ? collection for the poore , and contribution for relieving the necessities of the saints of god , cor. . , . where we are to give according to our wealths , and the blessing of god upon the week going before . what are the private duties that are to be performed out of the church ? such as we performe either in secret by our selves alone , or in common with our families at home , or others abroad , both before the publick exercises in the church , the better to performe them , and after , the more to profit by them . what be they in particular ? first , private prayer . secondly , reading of the word . thirdly , holy conference touching the word of god , and familiar talke of things belonging to the kingdome of heaven luke . . . fourthly , examination of our selves , and those that belong to us , what we have profited by the hearing of the word , and other exercises of religion . fiftly , catechising of our families . sixtly , meditation upon gods word , properties , and workes , as well of creation as of providence ; especially that which he exerciseth in the government of the church , psal. . . . seventhly , reconciling such as are at variance , and visiting the sick , relieving the poore , &c. cor. . . neh. . . for these also are works of the sabbath . vvhat proofe have you of this continuall exercise and imployment ? . in the law ; every evening , and every morning were sacrifices , which on the sabbath were multiplyed , numb . . . . the . psalme ( entituled , a psalme for the sabbath ) to bee sung that day , declareth , that it is a good thing to begin the praises of god early in the morning , and to continue the same untill night . that wee may know then , how to spend a sabbath well , declare more particularly how we may bestow the whole time in exercises of holines ; and first begin with the evening preparation . our care must be over night , that having laid aside all our earthly affaires , we begin to fit our selves for the lords service : that so we may fall asleep , as it were , in the lords bosome , and awake with him in the morning . vvhat must be done in the morning when we awake ? we are to put away all earthly thoughts , and to take up such meditations as may most stirre up our hearts with reverence and cheerfulnesse to serve the lord the whole day after : wherein , first , we are to consider the great benefit of the lords sabbath , and so cheere up our hearts in the expectation to enjoy the same . secondly , to covenant with the lord , more religiously to sanctifie the whole day after . in making of our selves ready , what are we to doe ? rising as early for the lords service , as we doe for our owne businesses ; and bestow no more time nor care about our apparell , and such like , then needs must : we may then occupy our minde about such matters as bee most fit for that time ; which ordinarily may be these two . . to thinke upon gods goodnesse in giving us such apparell , and other necessaries , which many others want : so that wee may judge all things we have rather too good for us , then bee discontented with any thing we enjoy . . considering how well our bodies be apparelled , and provided for ; to seek more to have our soules better apparelled with christ iesus . being up and ready , what are we to set our selves to ? wee must set our selves to our morning sacrifice , either alone , or with others , if it may be , some short prayer for our preparation being used . vvhat meditations must we here enter into ? two especially : the one , for that which is past ; the other , for that which is to come . vvhat for that which is past ? to cast our weeks account at least how god hath dealt with us in benefits and chastisements , and how wee have dealt with him in keeping or breaking his commandements , that by both we may finde matter to comfort and humble us , to move us to thankfulnesse for mercies received , and to earnest suit and labour for pardon of our trespasses , and supply of all our necessities . vvhat for that which followeth ? to prepare our selves for the publick ministerie , and as it were to apparell our selves , and make our selves fit to go to the court of the lord of hosts with his children , and before his angels . what things are necessary hereunto ? . a due regard whither we goe , before whom , what to doe , and what ends , wherewith to honour god , and to receive grace from him . . an earnest hunger , so to use the meanes to gods honour , and our good . . true faith , that we shall enjoy our desire . . ioy and thankfulnesse , in the hope of such blessings . . humility , in regard of our unworthinesse . . vnfained purpose of amendment of life . what must be added unto these ? to the meditations , fervent prayer must be joyned , and reading , for our furtherance in gods service ; and such as conveniently can , are to joyne together in a christian family , to read , pray , and confer , and governours to instruct their families in such matters as are then befitting . having thus spent the time privately , what is to be done in publick ? we are to goe to church in all comely sort , before the publick ministry is begun , and then with all diligence to attend , and to give consent thereunto , and so to take to heart whatsoever shall be brought unto us , that by all the holy exercises we may be edified in all needfull graces . the publick ministry ended , what are we to doe ? we are to occupy our minds on that we have heard , and when we come to place and time convenient , to set our selves more especially to make use of it , to our selves and others pertaining to us , and to water it with our prayers , that it may grow and bring forth fruit . what say you to our diet , and refreshing of our nature on this day ? care would be had , that it be such as every way may make us fitter for holy duties ; and to this end , we are to season it with meditation , and speeches of holy things . how is the afternoone to be spent ? . the time before the evening sacrifice , we are to bestow , either alone , or with others , in such exercises as may best quicken in us gods spirit . . for the evening sacrifices ▪ in all respects to behave our selves as in the morning , and to continue to the end . . this publick ministry fully ended , to keep our minds ( in like sort as before ) on that we have heard ; and so being come home , either alone , or with others , to enter into an examination of our selves for the whole day . how are we to end the day ? . with thanks for gods blessings on our labours . . humble suit for pardon of all our faults escaped . . earnest desire of grace , to profit by all , that we may persevere unto the end , and be saved . doe you make any difference betwixt the sabbath nights , and other nights ? yes : we should lay our selves downe to rest in greater quietnesse that night , upon the sense and feeling of the former exercises ; so that our sleep should be the more quiet , by how much the former exercises of that day have been more holy ; otherwise we should declare , that we have not kept the whole day so holy to the lord as we ought . what be the sins condemned in the second part of this commandement ? generally , the omission of any of the former duties ; and in particular , . idlenesse , which is a sinne every day , but much more on the lords day . . prophane absence from , or unfaithfull presence at gods ordinances . . neglect of calling our selves to a reckoning after holy exercises . . being weary of the duties of the sabbath , thinking long till they be ended , amos . . mal. . . what are the helps or hinderances to the keeping of this commandement ? we must adde to the forementioned duties of remembrance , an ardent endevour to taste the sweetnesse of holy exercises , psa. . , . & . . &c. that so we may come to make the sabbath our delight . . we must avoid and abhorre all prophane opinions , either disanulling the necessity of the sabbath , or equalling any other day to it , together with such meetings , and companies , exercises and occasions , whereby we shall be in danger to be drawne to the unhallowing of the sabbath day , ezek. . . so much of the commandement : what reasons are used to inforce the same ? foure . whence is the first taken ? from equality , by a secret reason of comparison of the lesse ; that forasmuch as god hath allowed us six dayes of seven for our affaires , to doe our owne businesse in ; whether it be labour , or honest recreation , and reserved but one for himselfe , when as he might most justly have given us but one of seven , and have taken six to himselfe ; we ought not to thinke it much , to spend the whole seventh day in the service of god. what learne you from hence ? the unequall and wretched dealing of most men with god , who by the grant of this commandement urge usually at their servants hands , the worke of a whole day , in every of the six dayes ; yet upon the lords day , thinke it enough , both for themselves , and those under them , to measure out unto the lord three or foure houres only for his service , using one measure to mete the service due unto themselves , and another to mete the service due unto god ; which is a thing abominable before god , pro. . . and so much the more as the things are greater , and of more value , which they mete with lesser measures . whence is the second reason taken ? from gods owne right , who made the sabbath , and is lord of it . for the seventh day is the sabbath of the lord thy god ; this day is his , and not ours . whence is the third ? from the example of god ; that as god having made all things in the six dayes , rested the seventh day from creating any more : so should we rest from all our works : god himselfe ceasing from his worke of creation on that day , and sanctifying it , with what joy ought we to imitate our god herein ? gen. . , . exod. . . did god cease from all works on the seventh day ? no verily ; he did then , and still continueth to doe a great worke in preferring the things created , ioh. . . what learne you from this ? . that we be not idle on the lords day , seeing gods example is to the contrary , but attend upon the lords service . . that as the lord preserved on the sabbath day things created in the six dayes before , but created none other new : so by his example , we may save things on that day , which otherwise would be lost ; but we may not get or gaine more . whence is the fourth and last reason drawne ? from hope of blessing ; because god ordained not the sabbath for any good it can doe to him , but for the good of unthankfull man ; and therefore he blessed and sanctified it , not onely as a day of service to himselfe , but also as a time and meanes to bestow encrease of grace upon such as doe continually desire the same ; exodus . . esa. . , . what is meant by sanctifying it ? the setting it apart from worldly businesses , to the service of god. what by blessing ? not that this day in it selfe is more blessed then other dayes ; but as the acceptable time of the gospell is put for the persons that receive the gospell in that time : so by blessing this day , he meaneth that those that keep it shall be blessed ; and that by setting it apart , and separating it by this commandement from other dayes to be kept holy by publick exercises of his holy worship and service , god hath made it an essentiall meanes of blessing to them that shall sanctifie it as they ought . wherein shall they be blessed that keep the sabbath day ? . in all the holy exercises of the sabbath , which shall serve for their further increase both of the knowledge and feare of god , and all other spirituall and heavenly graces accompanying salvation . . in matters of this life , we shall not onely not be hindred by keeping the sabbath , but more blessed then if we did worke that day : as on the other side , the gaine on the lords day shall by the curse of god melt and vanish away , what shew of profit soever it have , and bring some curse or other upon our labours in the week dayes , which in themselves are lawfull and honest . so much of the first table , concerning our duties to god , the due performance whereof is called piety : wherein god ( as a king or as a father of an houshold ) doth teach his subjects or family their duties towards himselfe . what is taught in the second table ? our duties to our selves and our neighbours : the performance whereof is commonly called justice , or righteousnesse ; wherein god teacheth his subjects and familie their duties one towards another . what is the summe of the commandements of the second table ? thou shalt love thy neighbour as thy selfe . lev. . . mat. . . or , as you would that men should doe unto you , doe you unto them likewise , mat. . . luke . . what generall things doe you observe belonging to this table ? . that it is like unto the first , matth. . . and therefore that according to the measure of our profiting in the first table , we profit also in this . in which respects the prophets and apostles doe commonly try the sincerity and uprightnesse in profiting under the first table , by the forwardnesse in the second . . that the workes thereof are in higher or lower degree of good or evill , as they are kept or broken towards one of the houshold of faith , rather then towards a neighbour , simply , cor. . . & . . gal. . . deut. . , . . that out of our bond to our neighbour we draw all our duties to all men , thes. . . & . . reaching them even to the wicked , so farre forth as we hinder not gods glory , nor some great duty to others , especially the houshold of faith ; for sometime it may so fall out , that that which men require , ( and that otherwise are right ) may not bee given ; as rahab , though subject to the king of jericho , might not revile the spies , but should have failed in her duty , if she had betrayed them at the kings commandement ; and therefore in this case shee did well in preferring the obedience she owed to god , before the duty she owed to man , josh. . . in like case also ionathan revealing his fathers counsell unto david , and preferring the greater duty before the lesser , did well , sam. . . so we owing a greater duty to our countrie , then to our naturall kindred , must rather refuse to reliefe them , if they be trayters , then suffer any hurt to come to our countrie . but what if two have need of that which i can give but to one onely ? i must then preferre those that bee of the houshold of faith , before others , galat. . . and my kinsemen , and those that i am tyed unto by a speciall bond , before strangers , iohn , chap. . v. . acts . . what are we specially forbidden to doe by the commandements of the second table ? to doe any thing that may hinder our neighbours dignity , in the fift ; life , in the sixth ; chastity , in the seventh ; wealth , in the eighth ; or good name , in the ninth ; though it bee but in the least secret motions and thoughts of the heart , unto which we give no liking nor consent : for unto that also the last commandement doth reach . how are these six commandements of the second table divided ? into such as forbid all practise , or advised consent to any hurt of our neighbours ; and such as forbid all thoughts and motions of evill towards our neighbour , though they never come to advised consent of the will. the first five commandements doe concerne such things as come unto consent , and further ; the last , such as come not unto consent at all . how are those five commandements of the first sort divided ? into those that concerne speciall duties to speciall persons : and those that concerne generall duties , to all those duties which concerne speciall persons , are commanded in the first ; those that generally concerne all men , either in their life , chastity , goods , or good name , are enjoyned in the foure commandements following . what gather you hence ? that we are to distinguish between duties and duties ; between sinne and sinne , done towards men ; and that to offend principall persons , and such unto whom wee are in speciall manner obliged , is greater sin , because god hath singled out this one commandement for these persons . what are the words of this commandement , which is the fift in order ? honour thy father and thy mother , that thy dayes may be long upon the land which the lord thy god giveth thee , exod. . . what is to be considered in these words ? . the commandement . . the reason . what is the meaning and scope of this commandement ? that the equality of mens persons and places in whatsoever estate , naturall , civill , or ecclesiasticall , and with whatsoever relation to us , bee duely acknowledged and respected ; for it requireth the performance of all such duties , as one man oweth unto another , by some particular bond , in regard of speciall callings and differences , which god hath made between speciall persons . what be these speciall persons ? either in equalls , or superiours and inferiours ; for this commandement enjoyneth all due carriage of inferiours to their superiours ; and by consequent also of superiours to their inferiours ; and likewise by analogy , of equalls among themselves , under the sweet relation betwixt parents and children , or betwixt brethren of the same family , and the generall duty of honour . what are equalls ? they be equall in gifts , either of nature or industrie , as brethren in a family , citizens in a common-wealth , pastors in a church , &c. what is required of equalls ? that they live equally amongst themselves , loving one another , and affording due respect to each other , rom. . . that they live together sociably and comfortably , preferring each other before themselves , and striving to goe one before another in giving honour , pet. . . & . . eph. . . phil. . . that they be faithfull one to another . what is here forbidden ? want of love , incivility , strife , and vaine-glory ; whereby they seek to advance themselves one above another , and to exalt themselves above their fellowes , phil. . . matth. . . what are superiours ? they be such as by gods ordinances have any preeminency , preferment , or excellencie above others , and are here termed by the name of parents , kings . . & . . & . . & . . cor. . . col. . . to whom the first and principall duties required in this commandement doe appertaine , eph. . , . why are all superiours here called by the name of parents ? . for that the name parents being a most sweet and loving name , men might thereby be allured the rather to the duties they owe , whether they be duties that are to bee performed to them , or which they should performe to their inferiors . . for that at the first and in the beginning of the world , parents were also magistrates , pastors , schoole-masters , &c. how doth this agree with the commandement of christ , mat. . , , . that we should call no man father or master upon earth ? very well ; for there our saviour meaneth onely to restraine the ambitious titles of the pharisees in those dayes , who desired not onely so to be called ; but that men should rest in their authority alone for matters concerning the soule . who are inferiours ; comprehended here under the name of children ? such as ( by the ordinance of god ) are any way under superiours , who are principally and in the first place , to performe the duties required in this commandement . why is the commandement conceived in the name of inferiours ? because their duties are hardest obeyed in all estates . what is here contained under the name of honour ? not onely cap and knee , but every particular duty , according to their particular estates , mal. . . why are these duties comprehended under the word honour ? because it adds an ornament and dignity unto them . what is the honour that inferiours owe to all superiours in generall ? . reverence in heart , word , and behaviour , lev. . . eph. . . . for the reverence of the mind is to be declared by some civill behaviour , or outward submission ; as of rising before them , and of giving them the honour of speaking first , &c. lev. . . iob . . & . , . . obedience to their counsells . . prayer to god for them , with giving thanks , timothy . , . . imitation of their vertues and graces , timothy . . & . . & . . what contrary sinnes are here forbidden ? . want of reverence , inward , or outward . . despising of superiours , iude v. , , . prov. . . . neglect of prayer and other duties . what is the duty of all superiours towards their inferiours ? that they answerably afford unto them love , blessing according to the power they receive from god , heb. . . & . . gen. . , , . good example for their imitation , titus . . and that they so carry themselves , as that they may be worthy of the honour that is given them , eph. . . . what are the contrary vices ? want of love , failing in prayer , and in giving good example , dishonouring their places by unseemly and indiscreet carriage , tit. . . sam. . . how many sorts of superiours are there ? two : without authority ; and with authority . who are superiours without authority ? such as god hath by age onely , or by some supereminent gifts lifted above others ; whether they be of the body , as strength and beauty ; or of the minde , as wit and learning ; ( which are most to bee honoured ) or of outward state and wealth , sam. . . and nobility ; in which respect , although brethren be equall , yet by age the elder is superiour to the younger ; and the man , in regard of sex , is above the woman ; and he that is skilfull , before him that hath no skill . who are inferiour to such ? they who are younger and of meaner gifts , whether of nature , or of grace , or of such as are gotten by exercise . what is our duty towards such superiours ? to acknowledge the things wherein god hath preferred them before us ; and to respect and regard them , according to their graces and gifts . what is the duty of them that are superiours in years ? they are by grave , wise , and godly carriage of themselves , to procure reverence unto themselves ; on the one side , avoiding lightnesse and variablenesse ; on the other , too much severenesse and austerity . what are the duties to be performed towards aged persons ? to rise up before the hoary head , and honour the person of the aged , lev. . . to give them the way , &c. in regard their age is honourable ; yet men that have a place of pre-eminency given them of the lord , may keep their places . what is the contrary sin forbidden ? despising , or disregarding of the aged . what is the duty of such as are superiours in knowledge , and other graces ? to use their skill , and other graces so , as others may be benefited by them , pet. . . what is our duty towards them ? to give them the due approbation ; to wait for their words , and give eare unto their speeches , job . . . as being wiser then our selves ; to profit by their gifts , and to make our benefit of their good graces , so far as our calling will suffer . what is the contrary sin ? not acknowledging , nor reverencing , nor imitating the graces of their superiors . who are the superiors with authority ? such as by speciall office , and calling , have charge over others . what are the inferiors ? such as be committed unto their charge . what generall duty is there between the superiors and inferiors of this sort . to pray more especially one for another , tim. . . psal. . psal. . gen. . . psal. . . and . . & . . what is required of the inferiors ? besides thankfulnesse , fidelity , tit. . . there is specially required subjection and obedience , rom. . . what is subjection ? an humble and a ready mind to submit our selves to their government , who are set over them , in acknowledging the necessity of their power in governing them , rom. . . tit. . . tim. . . what is obedience ? a voluntary and hearty doing of that which the superiors command , eph. . . , , . col. . . heb. . . or patient suffering , that they shall inflict upon them ; albeit it should be either without just cause , or somewhat more excessively then the cause requireth , heb. . , . pet. . , . is there no restraint of this obedience ? none , saving that which we owe unto god ; in regard whereof , our obedience to them must be in the lord ; that is , only in lawfull things ; otherwise we are in reverence to refuse and alleadge our duty unto god for a warrant . rom. . . eph. . . & . . sam . . judg. . . & , . what contrary sinnes are here condemned ? disobedience , and neglect of humble submission to our superiours commandements and corrections , rom. . . iudg. . . , . what is the duty of superiours in authority towards their inferiours ? to protect and support such as are committed unto them , epes . . . rom. . . to provide good things for the body and the soule , matth. . , . to command things that are good and profitable for the inferiours , governing them prudently , and after an holy manner , not as tyrants , but as those that have a governour above them , to whom they shall give an account , ephes. . . and as those who rule over such as have a title unto , and shall be partakers of the same glory which themselves look for , pet. . . in what things doth this government consist ? in two : direction , and recompence of reward . wherein consisteth direction ? in word and in deed. vvhat must be done by word ? they must instruct and command them in the things which pertain to god , and to their speciall callings , eph. . . gen. , . must every superiour in authority bee carefull for the instruction of those that be under him in the things of god ? yes verily : and herein god hath declared his singular care of the everlasting good of men , who hath therefore commended the care of religion to so many , to the end they might be so much the more assuredly kept in the feare of god. vvhat is direction by deed ? good example ; whereby in their life , conversation , and experience , they are to goe before their inferiours , that thereby they may be provoked to follow them . vvhat is recompence ? it is either a cheerefull reward for well-doing , or a just chastisement for evill ; both which should bee answerable in proportion to the deed done . vvhat is the sinne contrary hereunto ? abuse of this authority , through too much lenity , sam. . . or severity , eph. . . . how many kinds of superiours are there with authority ? two : private and publick ; and consequently , so many inferiors . who are private superiors and inferiors ? they are either in the family , or in the schooles . what is the duty of superiors in the family ? . to provide for the houshold , the things belonging to their soule , by a familiar chatechising , and examination , and to goe before them in prayer accordingly ; the housholder being therein to be the mouth of his family . . to provide the necessaries belonging to this present life ; as food and raiment , both sufficient and agreeable to every ones place , and estate , gen. . , , . prov. . , , . & . . tim. . . with convenient government . what is the duty of inferiors in a family ? to submit themselves to the order of the house , and according to their places and gifts , to performe that which is commanded by the governors thereof , for the good of the houshold , gen. . , , . what are the differences of superiors and inferiors in a family ? they are either naturall , as husband and wife , parents and children ; or otherwise , as masters and servants . what are the common duties of the husband and wife one towards another ? mutuall and conjugall love one towards another ; yet so , as the word presseth love at the husbands hands , more then at the wives , because men are commonly more short of that duty , eph. . . wherein must this conjugall love be declared ? . by mutuall help , gen. . . . by due benevolence , cor. . . except by consent for a time , that they may give themselves to fasting and prayer , cor. . . sam. . . what are the sins common to the husband and the wife ? . want of love. . bewraying one anothers infirmities . . discovering each others secrets . . iealousie . . contention . what is the duty of the husband towards his vvife ? . in an entire love unto her , to cherish her , as he would cherish his owne flesh , and as christ doth his church , eph. . . to provide for her that which is meet and comely , during his life ; and then also , that she may be provided for after his death , if it so fall out . . to protect her , and defend her from all evill . . to dwell with her , as one of knowledge , pet. . . . to give honour to her , as the weaker vessell , ibid. that is , to beare with her infirmities . . to governe and direct her . what be the speciall sins of the husband ? . not to dwell with his wife . neglect of edifying her by instruction and example . denying her comfortable maintenance , and imployment . what is the duty of the vvife to the husband ? subjection in a gentle and moderate kinde , and manner , eph. . . for albeit it bee made heavier then it was from the beginning , through their transgressions , yet that yoake is easier then any other domesticall subjection . obedience , wherein wives are oft short , as husbands in love , eph. . . pet. . . . she must represent ( in all godly and commendable matters ) his image in her behaviour , that in her a man may see the wisedome and uprightnesse of her husband , cor. . . she must bee an helper unto him , gen. . . as otherwise , so by saving that which he bringeth in , prov. . , . tim. . . finally , she must recompence her husbands care over her , in providing things necessary for his houshold , and doe good for her husband all the dayes of her life , prov. . . that so he may bee unto her , as it were a vaile and covering before her eyes , gen. . . vvhat be the sinnes of the vvife , in respect of her husband ? failing in reverence , which appeareth in froward lookes , speeches or behaviour . disobedience in the smallest matters . disregard of her husbands profit . vvhat duties come in the next place to be considered ? those of naturall parents , who are specially mentioned in this commandement : whereunto also , are to bee reduced , all in the right line ascended , and their collateralls , as also fathers in law , and mothers in law . vvhat are the duties of naturall parents towards their children ? they are either common to both parents , or particular to either of them . vvhat are the common duties of both parents ? they doe either respect the things of this life , or of that which is to come . vvhat care are they to have of the soules of their children , to fit them for the life to come ? to make them members of the visible church by baptisme . they are to catechise and instruct them in religion , as they are able to receive it , and to bring them up in nurture , and the feare of god , ephes. . . they are to pray to god for to blesse them , and guide them in his feare . what is required of them for the things of this life ? to marke the wits and inclinations of their children , and as farre as their owne ability will reach , to apply them accordingly in due time , to some good honest and godly calling , that so being trained up in such a trade , as they are fittest for , they may not afterwards live idly without any calling , gen. . . prov. . . . . to provide for them a godly marriage ( if it please god ) in time convenient , corinthians . . . not onely to maintaine them during their abiding in their house , but also to lay up and provide somewhat for them , that they may live honestly afterwards : and therefore are they to distribute their goods among their children ; and what they have received from their ancestors , to leave the same ( where it may be done lawfully ) to their posterity , cor. . . chro. . . prov. . . what speciall regard is here to be had by parents to the eldest son ? that sith god hath honoured him with that dignity , as to be their strength , gen. . , . he should also bee honoured by them ( at the least ) with a double portion , deut. . . as by the rest of the brethren with honour , yet so as hee fall not from his honour by some horrible sinne , gen. . . what be the common sinnes of parents ? . negligence in not instructing their children betimes . . not correcting them till it be too late , or doing it with bitternesse , without compassion , instruction , and prayer . . giving them ill example . . neglect in bringing them up in some lawfull calling . . not bestowing them timely and religiously in marriage . . light behaviour towards them , and too much familiarity with them , whereby they become vile in their eyes . . loving beauty , or any outward parts , more then gods image in them . what is required of the father in particular ? to give the name unto the childe , gen. . . luke . , . for notwithstanding the mothers have sometimes given the names , yet that hath been by the fathers permission . what speciall duty is laid upon the mother ? to nurse the childe , if she be able , gen. . . sam. . . lam. . , . thes. . , . tim. . . & . . so much of the duty of parents to their children : vvhat is the duty of children towards their parents ? it is either generall , or speciall , viz. in the case of marriage . what are the generall duties ? . to reverence them , and to performe carefull obedience to them in all things that they command ; by the example of our saviour , who was subject to his parents , luke . . . to pray for them . . to carry themselves , while they are under their parents tuition , and after they are parted from them , as they may cause their parents ( in their good bringing up ) to bee commended , prov. . . & . . & . . . to be an ayde unto them as well as they be able , and to helpe them with their bodies when they are in distresse , ruth , chap. . ver . . , . . to repay their parents care over them , by being ready to relieve them , if they stand in need of reliefe , and want any thing wherewith god hath blessed them , tim. . . gen. . . & . . what be the contrary sinnes of children , in respect of their parents ? . disobedience . . murmuring at their parents chastisements . . contemning them for any default of body or minde . . vnthankfulnesse , in not relieving them , not standing for their deserved credit , &c. what is the speciall duty of children to their parents in case of marriage . that they ought not so much as attempt to bestow themselves in marriage without their parents direction , and consent , especially daughters , gen. . & . . & . . & . . iudges . . cor. . , , . what reason have you to perswade children to this duty ? that seeing their parents have taken such great paines and travell in bringing them up , they should reap some fruits of their labours in bestowing of them . besides , they should give them this honour to esteeme them better able , and more wise to provide for their comfortable marriage then themselves are . is this duty required onely of children to their naturall parents that begat them ? no ; it is also in some degree required of children to their vncles and ants , or to any other under whom they are , and that bee in stead of parents unto them , when their parents are dead , esther . . . ruth . . . what is the duty of masters towards their servants ? . to deale honestly and justly with them , leaving off threatning , remembring they have a master in heaven , col. . . eph. . . . to have a care to instruct and catechise them , and to teach them the feare of the lord. . to teach them their trades and occupations , that they may bee bettered for being in their family . . to allow them fit wages for which they have covenanted with them , that they may live honestly ; for the labourer must have his hire . . to reward them plentifully , and to recompence their service when they part from them , according as the lord hath blessed them by their labour , deut. . , . & . , . vvhat are the sinnes of masters ? . vnadvised entertainment of sinfull servants . . negligence in not instructing them , in the feare of god , and in some lawfull calling , and not using religious exercises with them . . not admonishing or correcting them , or doing it in an ill manner , grieving more when they faile in their businesse , then when they are slack in gods service . . giving them ill example , and using light behaviour before them . . detaining their wages from them , and not recompencing their labours by giving them a due reward when they are with them , and when they part from them . . neglect of them in sicknesse , unjust stopping of their wages for that time . . not relieving them ( if they be able ) in their age , who have spent their youth in their service . vvhat is the duty of servants to their masters ? . to reverence and obey them in all things agreeable to the word . . to pray for them that god would guide their hearts . . to learne all good things from them . . to be faithfull , and not prodigall in spending their goods . . with care and faithfulnesse , ( as in the presence of god ) to bestow themselves wholly ( at the times appointed ) in their masters businesse , doing their worke not onely faithfully , and with a single eye , but also diligently , gen. . , , &c eph. . , , . vvhat are the sinnes of servants in respect of their governours ? . contempt , and disobedience . . murmuring at their corrections , though unjust . . idlenesse in their calling . . vnthriftinesse , and unfaithfulnesse in dealing with their masters goods and affaires . . stealing and privy defrauding of them . . eye-service , eph. . . vvho are superiours and inferiours in the schooles ? tutors and schoole-masters are the superiours ; pupills and scholars the inferiours ; whose duties are to bee gathered by proportion out of those of fathers and children , masters and servants in the family . hitherto of superiours and inferiours , which are more private : who are the publick ? such as governe , and are governed in the church and common-wealth . vvhat is the duty of such superiours ? to procure the common good of those , of whom they have received the charge ; forgetting ( to that end ) themselves , and their owne private good , so oft as need shall require , exod. . . sam. . . matth. . . thes. . , , . vvhat is the duty of inferiours to their publick superiours ? to minister charges , and other things necessary for the execution of their offices , and to their power to defend them in the same , rom. . , . gal. . . tim. . , . cor. . , , , , , , . how many sorts be there of publick superiours ? two ; ecclesiasticall , and civill : the former whereof are ( as it were ) divine , the other are called humane creatures , kings . . tim. . . pet. . , . vvhy doe you call the ministers of the church divine creatures ? because they are precisely in their kindes , number , and orders , set down in the word of god. vvhy call you the other humane creatures ? because , notwithstanding they are appionted of god , and such as without them neither church nor common-wealth can stand ; yet are not their kindes , and number , and order so appointed of god , but that men may make more or fewer , of greater authority or lesse , according as the occasion of places , times , or the disposition of peoples , doe require . who are the superiors in the church ? all ecclesiasticall governours , and the ministers of the word especially , tim. . . who are under the government ? all christians and professors of religion . what is the ministers duty to the people ? to be faithfull and painefull in dispensing to them the will of god , ( and not their owne fancies , or the inventions of men ) instructing them sincerely in the way of salvation , and breaking unto them the daily bread of life , tim. . , . acts . . to comfort and strengthen the weake . to be an example unto all , in life and conversation . what be the sins of ministers ? slacknesse in preaching . vnprofitable or hurtfull teaching . giving ill example . what is the duty of the people to their ministers ? to heare them willingly , mat. . . to submit themselves to all that they shall plainely and directly teach them out of the word of god. heb. . . . frankely and freely to make provision for them , that there bee no want , gal. . . tim. . , . cor. . , . &c. what be the sins of the people , in regard of their ministers ? disobeying and opposing against their doctrine . denying them competent maintenance . not standing for them when they are wronged . who are superiors in the commonwealth ? all civill magistrates , whether they be supreame , as emperors and kings , or inferior governours under them , pet. . , . whereunto are to be referred the generall in the field , and captaines in warre , as also in courts , advocates are fathers to their clients . who are under the government of the civill magistrates ? all persons and subjects in the realme , city or state , where they are governours , rom. . . what are the duties of kings and inferiour magistrates in the common-wealth ? they are twofold ; first , in respect of gods matters ; secondly , in regard of civill affaires , tim. . . the former whereof regardeth the good of the soules , the latter , of the bodies of their subjects . vvhat is the civill magistrate to doe in gods matters , and for the soules of the subjects ? he should pray for them that god would make their hearts obedient unto him . he should see that god be honoured in his dominions , that abuses in religion be reformed , and the truth promoted and maintained , after the example of david , solomon , hezekiah , iosias , and other good kings , cro. . , . & . , . & . , . . he should plant the sincere preaching of the word among his subjects ; that so they may be more obedient unto him : and take care that the good things already taught and established , may be done as god hath appointed . he is not to make new lawes of his owne for religion ; but to see those ordinances of religion which are grounded upon the word of god , duely established and preached , that so god may be truly served and glorified ; and the church within his realmes , and under his government , may under him leade a quiet and peaceable life , in all goodlinesse and honesty , tim. . . for he who neglecteth this duty unto god , shall never performe his duty to man , how politick soever he seeme to be . vvhat is the magistrate especially to performe , in respect of civill affairs ? . he must looke to the peace of the common-wealth , over which he is set , tim. . . defending his subjects from their enemies , and preserving their lives in war and peace , and suppressing murderers , robbers , and all outragious persons . . he must not only maintaine peace , but also honesty ; that by him we may not only lead a peaceable life , but also an honest , tim. . . where specially he is to provide , that all uncleannesse be removed . . he must see that justice be duely executed , psal. . , . and that the ministers thereof give judgement speedily in matters belonging to their judgement . . he must take order , that every man may enjoy his owne , psal. . . . he must cherish the good , and discountenance the bad , and take order that malefactors may be punished , and well doers may be encouraged , psal. . , . rom. . , . vvhat is the sin of magistrates ? carelesnesse in performing those former duties . vvhat is the duty of subjects to their magistrates ? . to pray for them , that god would rule their hearts by his holy spirit , that under them we may lead a quiet and peaceable life in all godlinesse and honesty , tim. . , . . to help them with our goods , paying willingly , customes , taxe , and tribute , due to them , mat. . , . rom. . , . which condemneth the popish clergy , that detract this tribute . . to adventure our lives for them in war and peace , sam. . , . and . , . . when they doe us wrong not to rebell , but endure it patiently ; for it is better to suffer for well doing then for evill . . to be obedient and dutifull unto them , and to obey their lawes in the lord. doe their lawes binde the conscience ? as far as they are agreeable with the lawes of god , the doe ; but otherwise they doe not : for there is but one law-giver , who is able to save , and to destroy , jam . . vvhat learne you out of the former ? that drunkards , theeves , murderers , &c. breake both this commandement , and that other under which those sins are principally contained . vvhat out of the latter ? that the papists are to be condemned , who hold that the popes lawes doe binde the conscience . what be the sinnes of subjects ? . disobedience , and rebellion . refusing and repining to pay dues . hitherto of the duties of superiours , inferiours , and equalls : shew now what are the helpes of the obedience of this commandement . they are either common to all , or proper to inferiours and superiours . what is common to all ? there must be endeavour to nourish and increase a naturall affection , rom. . . humility , rom. . . and wisedome to discerne what is good and fitting for our owne and others places , rom. . . what is proper to the inferiours ? hee must see god in the place and authority of his superiours , rom. . . setting before his eyes the dreadfull threatnings , and example of gods vengeance on the seditious and disobedient , eccles. . . what is proper to the superiours ? he must be the same to his inferiours that he would have christ to be unto himselfe , eph. . . remembring the tragicall ends of tyrants and vsurpers . what hindrances of these duties are to be avoyded ? . selfe-love , which maketh men unfit , either to rule , or to obey ; tim. . , , . . partiall inquiry into the the duties of others towards us , joyned for the most part with the neglect of our owne , eccles. . , . . the furie of the anabaptists . . the company of seditious persons , and despisers of government . prov. . , . what is the reason annexed to this commandement ? that thy dayes may be prolonged , and that it may goe well with thee in the land which the lord thy god giveth thee , deut. . i . what is taught in this reason ? that god moveth the hearts of superiours , to promote the good estate of inferiours ; for so also doe the words sound , exodus . . that they may prolong thy dayes : besides the providence of god to the obedient , which is farre above all experience of mens provision . what is the summe of this promise ? the blessing of long life and prosperity to such as by keeping this commandement shall shew that they regard the image and ordinance of god , eph. . , , . rom. . , . have not the other commandements this promise ? no , not expressely ; which sheweth that a more plentifull blessing in this kind followeth from the obedience of this commandement then of the other that follow . hence it is called by the apostle , the first commandement with promise ; eph. . , . it being the first in order of the second table , and the only commandment of that table , that hath an expresse promise , and the only commandement of the ten , that hath a particular promise . but how is this promise truly performed , seeing some wicked men live long , and the godly are taken away in the midst of their time ? . the lord performeth all temporall promises , so far forth as it is good for us ; and therefore , the godly are sure to live so long as it shall serve for gods glory , and for their owne good ; but the wicked live to their further condemnation , isa. . . . it is enough , that the promises of this life be performed for the most part . . what loseth the obedient childe ? what injury is done unto him , who being taken out of this life , is recompenced with a better ? or what breach of promise is in him that promiseth silver , and payeth with gold , and that in greater weight and quantity ? as for the wicked , they gaine nothing by their long life , receiving by meanes thereof , hereafter , judgement in hell . doth not the lord oftentimes revenge the breach of his commandement , even in this life ? yes : . vpon the parents , who have been ungracious themselves , in giving unto them ungracious and disobedient children . . vpon the children themselves , who are sometimes immediately stricken from heaven , and sometimes punished by the law of the magistrate . so much of the fifth commandement , concerning all speciall duties to speciall persons : what are the generall duties in the commandements following , which come at least to consent ? they are either such as concerne the person it selfe of our neighbour in the sixth , or such as concerne the things that belong to his person : as his chastity in the seventh , his goods in the eighth , and his good name in the ninth commandement . what are the words of the sixth commandement ? thou shalt not murder , exod. . . what is the summe and meaning of this commandement ? that the life and person of man ( as being the image of god ) be by man not impeached , but preserved , gen. . . and therefore , that we are not to hurt our owne persons , or the person of our neighbour , but to procure the safety thereof , and to doe those things that lye in us , for the preservation of his , and our life and health , tim. . . what is forbidden in this commandement ? all kind of evill , tending to the impeachment of the safety , and health of mans person , with every hurt done , threatned , or intended , to the soule or body , either of our selves , or of our neighbours . what is required in this commandement ? all kind of good , tending to the preservation of the welfare of mans person ; that we love and cherish both the soule and body of our neighbour , as we would and ought to doe our owne , heb. . . jam. . . phil. . . eph. . . for some of the duties here enjoyned , concerne our own person , some the person of our neighbour . what be those duties that doe concerne our owne persons ? they are either such as ought to be performed by us in our owne life time , or when we are ready to depart out of this world . what are the duties we are to performe towards our owne selves in our life time ? they respect either the welfare of our soules , or of our bodies . what are the duties that respect the welfare of our soules ? . to use the meanes of grace , pet. . . . diligence to finish our salvation , phil. . . and to make our election sure by the fruits of faith , pet. . . . to reject evill , and approve that which is good , psal. . . prov. . . . . to imitate the example of good men , and not to take scandals given by others . . to follow our vocation diligently . what be the contrary vices forbidden ? cruelty to our owne soules ; by , . rejecting the food of spirituall life , by not hearing , prov. . . or not obeying the word , jam. . . . corrupting , or perverting it by itching eares , tim. . . or unstable minds , pet. . . . want of knowledge , prov. . . & . , . hos. . . especially when people have had the ordinary meanes appointed of god for obtaining the same , either of their owne , or of others , which they might have been partakers of . . sin , especially grosse sins , prov. . . and . . and obstinacy in sinning , rom. . . tit. . . . following of evill counsell , and evill examples , and taking of scandals . . neglecting of our vocation . what be the things that respect the welfare of our bodies ? . sober and wholsome diet , tim. . . . help of physicke , when need is : so that it be after we have first sought unto god , chron. . . . vsing honest recreation , whereby health may be maintained , judg. . . . preventing unnecessary dangers . . giving place to the fury of another , as jacob did to esau , by his mothers counsell , gen. . , . what be the contrary sins forbidden ? . immoderate worldly sorrow , as the apostle saith , worketh death , cor. . . . malice and envy , which maketh a man a murtherer of himselfe , as well as of his neighbours ; for ( as the wise man noteth ) envy is the rottennesse of the bones , prov. . . . neglect either of wholsome diet , or of exercise , and honest recreation , or of physicke , to preserve or recover health : for we must not thinke , that there are no more wayes to kill a mans selfe , but with a knife , &c. . drunkennesse and surfeiting , eating and drinking out of time , prov. . . eccles. . , . or spending ones selfe by unchaste behaviour , prov. . . and . , . all which are enemies to the health and life of man. . launcing or whipping our flesh , king. . . colos. . . ephes. . . as idolaters use to doe , or otherwise wounding our selves . . capitall crimes , king. . . . vnnecessary dangers . . not giving place to the fury of another . . refusing the meanes of life . . self-murther , sam. . . sam. . . mat. . . acts . , . what are we to doe at the time of our departure out of this life ? . with willingnesse we must receive the sentence of death , when god shall utter it , cor. . . . we must then resigne our charge in church and common-wealth , or family , into the hands of faithfull men , numb . . . chron. . , &c. . we must resigne our soules to god in christ , psal. . . with confidence of his love , though he kill us , job . . of the remission of our sins , and our resurrection unto immortality , job . . &c. we must leave our body to the earth , as a pledge , in time to be resumed , giving order for the comely and christian buriall thereof , gen. . . king. . . hitherto of the duties that concerne our owne persons : what are they that doe respect our neighbour ? they likewise are to be performed unto him , either while he is alive , or after his death . what are the duties belonging to our neighbour while he liveth ? they are partly inward , partly outward . what are the inward ? to love our neighbours as our selves , to thinke well of him , to be charitably affected towards him , and to study to doe him good , in respect that we are all the creatures of one god , and the naturall children of adam ; for which end we are to cherish all good affections in our hearts : what be those good affections here required ? . humility and kindnesse , proceeding from a loving heart to man , as he is man , rom. . . eph. . . . a contentment to see our brother passe and exceed us in any outward or inward gifts or graces , with giving of thanks to god for endowing him with such gifts . . compassion and fellow-feeling of his good and evill , rom. . , . heb. . . . humility . . meeknesse . . patience , long-suffering and slownesse to anger , eph. . . thes. . . . easinesse to be reconciled , and to forget wrong done unto us , eph. . . . a peaceable minde , carefull to preserve and make peace , rom. . . thes. . . matth. . . what is required for preservation of peace ? . care of avoyding offences . . construing things in the best sense , cor. . . . parting sometime with our owne right , gen. . , . . passing by offences , and patiently suffering of injuries lest they break out into greater mischiefe . what are the inward vices here condemned ? the consenting in heart to doe our neighbour harme , with all passions of the minde , which are contrary to the love we owe to him . what be those evill passions ? . anger , either rash , or without cause ; or passing measure , when the cause is just , matth. . . . eph. . . . . hatred and malice , which is a murther in the minde , ioh. . . . envy , whereby one hateth his brother , as cain the murtherer did , for some good that is in him , iames . . prov. . . iohn . . . grudging and repining against our brother , which is a branch of envy , tim. . . . vnmercifulnesse and want of compassion , rom. . . amos . . . desire of revenge , rom. . . . crueltie , psal. . . gen. . . . . pride , which is the mother of all contention , prov. . . . vncharitable suspitions , cor. . . . sam. . , . yet godly jealousie over another is good , if it be for a good cause . . frowardnesse , and uneasinesse to be intreated , rom. . . what use are we to make of this ? that we should kill such affections at the first rising , and pray to god against them . so much of the inward : what of the outward ? they respect the soule principally , or the whole man , and the body more specially . what duties are required of us for preservation of the soules of our neighbours ? . the ministring of the food of spirituall life , esa. . . pet. . . acts . . . giving good counsell , and encouraging unto well-doing , hebr. . , . . walking without offence : which the magistrate ought to be carefull of in the common-wealth , the minister in his church , and every one in his calling ; for the rule of the apostle reacheth to all , give no offence neither to the iewes , nor to the gentiles , nor to the church of god , cor. . . . giving good example , and thereby provoking one another to love good works , matth. . . cor. . . heb. . . . reproving our brothers sinnes by seasonable admonition , lev. . . thes. . . psal. . . . comforting the feeble minde , and supporting the weak , thes. . . & . . what are the contrary vices here condemned ? . when the food of spirituall life is with-holden , prov. . . amos . . which charge specially lyeth upon such ministers as are ignorant shepheards , and cannot , or idle , and will not feed the flocke committed to their charge , or for the most part neglect their own , and busie themselves elswhere , without any necessary and lawfull calling , ezek. . . & . . jer. . . isa. . . acts . , , . . when the word is corrupted by erroneous , or vaine and curious expositions , tim. . . . when magistrates procure not so much as in them lieth , that the people under their government doe frequent the hearing of the word read , and preached , and receiving of the sacraments in appointed times . . when men command , or tempt others to things unlawfull , king. . . . when men give offences , either by evill example of life , prov. . . or by unseasonable use of christian liberty , cor. . , . . when we rebuke not our neighbour when he is in fault , but suffer him to sinne , lev. . . . when the blind lead the blind , mat. . . and those that be seduced seduce others , mat. . . tim. . . so much of that which concerneth the soule of our neighbour principally : wherein consisteth that which respecteth his whole person , and his body more specially ? in gesture , words and deeds . what is required in our gestures ? a friendly countenance , that we looke cheerfully upon our neighbours , and an amiable behaviour , phil. . . jam. . . what is here forbidden ? all gestures , which declare the scornfulnesse , anger , or hatred of the heart , with all froward and churlish behaviour , sam. . . so that here is condemned , . a scornefull looke , and any disdainfull signe , expressed by the gestures of the head , nose , tongue , fingers , or any other member of our body ; as nodding the head , putting out the tongue , pointing with the finger , and all manner of deriding of our neighbours , . . gen. . . compare gal. . . . a lowring countenance , such as was in cain , gen. . , . snuffing , psal. . . frowning , &c. which as sparks come from the fire of wrath and hatred . what doth this teach us ? that we are to looke to our owne countenance , that it bewray not the filthinesse of our hearts : for god hath so adorned the countenance and face of man , that in it may be seen the very affections of the heart , cor. . . what is required in our words ? that we salute our neighbour gently , speake kindly , and use courteous amiable speeches ; which according to the hebrew phrase is called , a speaking to the heart one of another , eph. . . ruth . . . what are the contrary vices here forbidden ? . evill speaking of a brother , although the matter be not false in it selfe ; when it is not done either to a right end , or in due time , or in a right manner . . disdainfull speaking , when words are contemptuously uttered , whether they carry with them any further signification or no , as to say , tush , or to call our brother , raca , mat. . , and such like . . bitter and angry words or speeches , wrathfully uttered by any evill or vile termes , as foole , and such like , mat. . . . mockings for some want of the body , lev. . . especially for piety , gen. . . sam. . . in stead that they ought to be an eye to the blind , and a foot to the lame , job . . . yet gods children may somtimes use mocking in a godly manner , as elias did to the priests of baal , king. . . . grudges and complaints one of another , jam. . . . brawling , threatening , and provoking of others , tit. . . . crying , which is an unseemly lifting up of the voice , eph. . . . despightfull words , reviling and cursed speakings , prov. . . yet men in authority may use such tearmes , as the sinne of those with whom they deale doth deserve . what use are you to make of all this ? that according to the counsell of saint paul , we see that no corrupt communication proceed out of our mouth , but that which is good , to the use of edifying , that it may minister grace unto the hearers , ephes. . . that our speech be alwayes gracious , seasoned with salt , that we may know how we ought to answer every man , col. . . for as flesh in summer , if it be not poudred with salt , will smell : so will it be with them that have not their hearts seasoned with the word of truth . and thence for want of care , proceed angry , wrathfull and loathsome speeches against our brother , which are in the scripture compared to iuniper coales , which burne most fiercely , psal. . . or to the pricking of a sword , or a razor , which cutteth most sharply , prov. . . psal. . . whereupon the tongue is by saint james said to be an unruly evill , set on fire of hell , jam. . , . we ought therefore to governe our tongues by the word of god , and take heed of vile speeches . so much of our gestures and our words : what is required in our deeds ? . that we doe good to our neighbours , so far as our power and calling will suffer . . that we visit and comfort him in sicknesse and affliction , mat. . . jam. . . . that we give meat , drinke and cloth , to the poore and needy . . that we give reliefe to the distressed , and succour to the oppressed , iob . , &c. . that we foresee and prevent mischiefs before they come . . that we rescue our neighbour from danger , and defend him with our hands , if we can , if we may . what be the contrary sins forbidden ? . oppression and cruelty , in withdrawing the meanes of life , iam. . . as by usury , and by letting out of land , so that men cannot live by it , &c. . not looking unto the sicke , and those that be in distresse . . neglect of hospitality , especially to the poore , which by the commandement of god must be provided for . . not preventing mischiefe , and turning away all stroaks from our neighbours , so much as in us lieth . . extremity and cruelty in punishing where the correction is excessive , deut. . . cor. . . or is not inflicted in love of iustice , deut. . , . . all angry and despitefull striking , how little soever it be . . fighting , smiting , wounding , or maiming of the body of our brother , or neighbour , iam. . . lev. . , . . the indangering or taking away of his life . how is this done ? either directly , or indirectly . how indirectly ? . when one defendeth himselfe with injury or purpose of revenge , or to hurt his adversary , and not onely to save himselfe , rom. . . exod. . , . . when women with childe , either by mis-diet , or streine by reaching , violent exercise , riding by coach , or otherwise , and much more by dancing , either hurt the fruit of their wombe , or altogether miscarry . . when children begotten in fornication or adultery are committed to them to keep , which have no care of them . . when those to whom it appertaineth doe not punish the breach of this commandement , num. , , . prov. . . . keeping of harmfull beasts . exod. . . . all dangerous pastimes . . when things are so made , that men may take harme by them , or such care is not had of them that ought to be ; as when the high-wayes and bridges are not mended ; or when staires are so made , that they are like to hurt either children , servants , or others ; when wells and ditches ( or any such like dangerous places ) are not covered or fenced , exodus . . whereunto belongeth that the lord commanded the israelites to have battlements upon their houses , deut. . . how directly ? when a man without a calling doth actually take away the life of his brother , gen. . . otherwise then in case of publick iustice , iohn . . just warre , deut . , . or necessary defence , exod. . . how many sorts of this direct killing are there ? three . first , chance-medly . secondly , man-slaughter . thirdly , wilfull murther . what is that which we call chance-medley . when it is simply against our will , and we thinke nothing of it , as he which felleth a tree , and his axe head falleth and hurteth and killeth a man , deut : : : : which is the least sinne of the three , and by mans law deserveth not death , and therefore by the law of moses in this case the benefit of sanctuary was granted , exod. . . but how appeareth it to be a sinne at all ? . because by the law of moses the party that committeth this ●act was to lose his liberty , untill the death of the high priest ; to signifie that he could not bee freed from the guilt thereof , but by the death of iesus christ , the great high priest. . because it is a fruit of the sin of our first parents , who if they had stood in that integrity wherein god created them , such an act as this should never have happened . . because there is some impudency in him that doth it , and want of consideration . what should this teach us ? to take heed of all occasions that may make us guilty of this sin . what doe you account man-slaughter ? when one killeth another in his owne defence : whereunto also may be added : if one should kill a man at unawares , in hurling stones to no use ; or if a drunkard in reeling should fell another , whereof he should dye ; for this is different from that which commeth by chance-medley , when a man is imployed in a good and lawfull worke . what thinke you of killing one another , and challenges to the field ? it deserveth death by the law of god and man. what is wilfull murther ? when a man advisedly , wittingly , and maliciously , doth slay or poyson his neighbour , which is a sin of a high nature , and at no hand by the magistrate to be pardoned , because thereby the land is defiled , gen. . , . hos. . , . numb . . , , . deut. . , , , . what reasons are there to set out the detestation of this sin ? . if a man deface the image of a prince , he is severely punished ; how much more if he deface the image of god ? gen. . . . by the law of moses , if a beast , an unreasonable creature , had killed a man , it should be slaine , and the flesh of it ( though otherwise cleane ) was not to be eaten , exod. . . . by the same law , if this sin goe unpunished , god will require it at the place where it was committed , and at the magistrates hands , numb . . . hitherto of the duties of this commandement , belonging to the person of our neighbour while he is alive : what are they after his death ? they either concerne himselfe , or those that pertaine to him . what are the duties that concerne himselfe ? . friends and neighbours should see that his body be honestly buried , and funerals decently performed , gen. . , . & . . sam. . . psal. . . rom. . . . moderate mourning is to be used for him , eccles. . . thes. . . . we are to report well of him , as he hath deserved . . we are to judge the best of him . what is that which concerneth those that belong to him ? to provide for his wife , children and posterity , that he may live in them , ruth . . sam. . . so much of the respect which we owe unto our neighbours . is it not required also , that we should shew mercifulnesse unto our beasts ? yes : a righteous man is to regard the life of his beast , prov. . . and all hard usage of the creatures of god is forbidden , deut. . , . and . . yet not so much in regard of them , cor. . , . as that thereby the lord would traine us forward , to shew mercy to our neighbour : for it being unlawfull to use the dumbe creatures cruelly , it is much more unlawfull to use men so . what are the breakers of this commandement to expect ? the apostle iames teacheth that , when he saith , iudgement without mercy shall be upon those that are mercilesse , iames . . of how many sorts are those judgements ? they either concerne this life , or that which is to come . what be those that concerne this life ? . severe punishments , ( by the law ) are to be inflicted upon the body , as limbe for limbe , eye for eye , hand for hand , tooth for tooth , wound for wound , bloud for bloud , life for life , exod. . . iudg. . , , . although it were a beast , if it were knowne to be a striker , exodus . . . short life , psal. . . bloud-thirsty men that live not out halfe their dayes . . magistrates that should punish murtherers ; if they spare them , their lives are in danger to goe for the offender , as achabs did for benhadads , kings . . david was exceedingly punished for sparing bloud-thirsty men , ( such as was his son absalom ) and not punishing them , sam. . , . & . . & . . . god threatneth that hee will not onely revenge the bloud of the slaine upon the murtherer himselfe , but also upon his issue , and posterity in unrecoverable diseases , sam. . . what is the punishment that concerneth the life to come ? . that their prayers are not heard , esay . . tim. . . . everlasting death both of body and soule in the bottomlesse pit of hell ; and as the degrees of sinne are , so shall the punishment be . what meanes are we to use for furthering us to the obedience of this commandement ? it behoveth us to consider , that first , all men are made in the image of god , gen. . . and of one bloud with us , acts . . and all christians in the image of christ also , in whom we are all one body , cor. . . . god hath appointed the magistrate also to punish proportionably every offender in this kinde , gen. . . lev. . , . yea himselfe also extraordinarily bringing murtherers to light and punishment , gen. . . prov. . . acts . . vvhat must we avoyd as hindrances to the obedience of this commandement ? . the false opinion of the world , in placing manhood in revenge aud bloud-shed , gen. . , . . the company of furious and unmercifull men , proverbs . , . . greedy desire of gaine , prov. . . mic. . . . pride , prov. . . . riot and drunkennesse , prov. . . hitherto of the generall duties that belong to the person of man contained in the sixt commandement : what followeth ? the duties which we owe to man in regard of the things which belong unto him : the first whereof concerneth those that bee most deare unto him ; namely , his family , and his wife especially , who is nearest unto him , and as himselfe , being one flesh with him . in respect whereof , temperance and chastity is required in the next commandement . what are the words of the seventh commandement ? thou shalt not commit adultery , exod. . . what is comprehended under this name of adultery ? all sins of that sort committed , either in the body , or in the mind of persons , whether married or unmarried , are signified by this name , to signifie the vilenesse of the breach of this commandement . what then is the meaning and scope of this commandement ? that all uncleannesse and impurity be avoided , and chastity by all meanes preserved , cor. . . thes. . , , . what is here forbidden ? all impurity & uncleannes , together with all means and provocations to lust . what is here required ? all purity , honest behaviour , continent and chaste usage towards our selves , and towards our neighbours , thes. . . cor. . . what are the speciall breaches of this commandement ? they are either inward , or outward . what is the inward ? the unchastity and dishonesty of the mind , with all filthy imaginations , and inordinate lusts , mat. . . col. . . what are the speciall branches of this inward impurity ? . the desire of strange flesh , with resolution to have it if he could , col. . . thes. . . for to lust after a strange woman with consent of heart , is forbidden in this , mat. . . as lust without consent is in the last commandement . not that the bare affection is of it selfe a sin , being rightly directed to a true and good object ; but the abuse of the affection , the right subject , manner and measure being not observed . . inward boiling and burning in affection , whereby godly motions , as with a fire are burnt up , and a mans mind is so carried away , that he is hindered in all other things belonging to his calling . this is an high degree of corruption , which if it be not restrained , will breake forth into further mischief , jam. . . and therfore we are earnestly to pray to god against it ; & if we can no otherwise prevaile , we must use the remedy of marriage prescribed by god himselfe : for it is better to marry then to burne , cor. . . . evill thoughts and cogitations in the mind arising from foolish and vaine talke , but first and principally from our owne concupiscence , when a man suffers , as it were , his soule to be trampled under foot with impure imaginations , jam. . , . . iealousie in the mind betwixt two persons , upon no just occasion , or good ground , which is contrary to that entire love and affection which a man should have towards his wife , numb . . what is the inward vertue here commended ? the virginity and constancy of the mind , and the chastity and purity of the heart , cor. . . thes. . , . & . . what is the outward breach of this commandement ? such uncleannes , as being once seated in the mind , after sheweth it selfe outwardly . wherein doth it shew it selfe ? either in things that belong to the body , or else in the body it selfe . how in those things that belong to the body ? in the abuse either of apparell , or of meat and drinke . how is this commandement broken in the abuse of apparell , and the ornaments of the body ? . by excesse , when it is above our estate or ability , mat. . . isa. . . . by lightnesse , when it is wanton and lascivious ; and hence some apparell is called by the holy ghost , whorish , prov. . . which is a great occasion of lust and uncleannesse . . by immodesty , and wearing of such attire , as doth disfigure the body . . new-fanglednesse , when it is not according to the custome of the country , city , or towne where we dwell , sam. . . . when it is otherwise then belongeth to the sexe : as if a man put on womans apparell , or a woman a mans , which is abominable to god , deut. . . what are the reasons hereof ? . god would have every sexe here maintained , that the man should not become effeminate , nor the woman mannish . . to avoid a most notorious occasion of shamelesse and namelesse sin : for if a man may be inflamed with a wanton picture painted , much more with a lively image , and portraiture of the sexe . . it is a dishonour for a man to belye his sexe , and to spoile himselfe of the dignity god hath given him , and presumption for a woman to desire the reputation of a better sexe then god hath set her herein . may not women in their apparell submit themselves to please their husbands ? they must seeke to please them by lawfull meanes ; and therefore by clothing themselves in decent apparell with sobriety , and for their successe to put their trust in god , who is able by modesty in apparell , without any such indirect meanes , to maintaine their husbands love towards them , pet. . . what apparell are we then to use ? such as commeth under the rule of the apostle ; namely , such as may witnesse our godlinesse and modesty , tim. . . tit. . . and therefore , although some ( exceeding this measure ) say they doe it not to allure any ; yet if others be allured by it , it is a sin in them , although not so grievous & great as in the other , who propound to themselves ( by their wanton apparell ) to allure . how is this commandement broken in the abuse of meat and drinke ? either in regard of the quality , or of the quantity thereof . how in regard of the quality ? . when we seeke after too much daintinesse , deut. . . luke . . . when we seeke such kind of meat and drinke which provoke this sin . how in regard of the quantity ? by excesse and intemperance in diet , when we feed to fulnesse , and give our selves to surfeiting and drunkennesse , ezek. . . what be the contrary duties here commanded ? . temperance , in using a sober and moderate diet , eccles. . . according to our ability , and the use of the countrey where we be . . convenient abstinence , cor. . . so much of the breach of this commandement in the abuse of those things which belong to the body : wherin consisteth the abuse of the body it self ? partly , in the gestures and carriage of the body ; partly , in speech and words ; partly , in act or deed . how is the wantonnesse of the heart manifested by the countenance , gesture , and carriage of the body ? . by impudency , or lightnesse in countenance , gesture or behaviour , prov. . . & . , &c. . by wanton looks , when the eye ( which is the seat of adultery , or of chastity ) is suffered to wander without regard ; and either giveth occasion to others to commit adultery , or is so fixed to behold the beauty of another , or else lascivious and wicked pictures ( wherein many set their delight ) and with the like things wherewith the heart is inflamed to lust , and allured to filthines therby , pet. . . mat. . . gen. . . iob . . eze. . . . by uncovering of the nakednesse of the breasts , and other parts of the body , for the allurement of others : whereunto may be referred the apostles commandement for women to be uncovered , cor. . . and the example of rebekah , who for modesty put a vaile upon her face , gen. . . not as many doe now adayes , for other by respects . . by painting the face , and counterfeiting the complection , as wicked jesabell did , who was afterwards ( by the just judgement of god ) eaten up of dogs . . by mincing and tinkling with the feet ; by wanton dancing of men and women together ( which is a great inticement to this lust ) and all other lascivious motions , isa. . . marke . . . by dalliance , and abuse of any part of the body , to the provocation of others unto lust , or suffering them to wander in wantonnesse . what be the contrary vertues here commanded ? chastity in the eyes , countenance , and all the parts of the body , modesty and gravity in behaviour , tit. . . that we make a covenant with our eyes , job . . and pray that the i ord would turne them away from seeing vanity , psal. . . finally , that we so carry and direct all the members of the body , as that they be not weapons of uncleannes , rom. . . . . how is this commandement broken by evill words ? . by vaine and wanton speeches , corrupt and rotten communication , whereby not only the speakers heart , but also the hearts of the hearers are inflamed , eph. . . & . , . cor. . . . by giving care to filthy words , and taking delight in hearing unhonest things , although ( for our credit ) we will not speake them , cor. . . . by making of love epistles , amorous books , lewde songs , and ballads , and such like . . by reading or hearing wanton poems , naughty songs , and bad books , and much more by learning of them , whereby the memory is cloyed , and so better things kept forth . vvhat is contrary to this ? chastity in tongue and eares , speech savouring of sobriety and grace , thes. . . modest and chaste talke ; where we are to follow the example of the holy ghost , who ( speaking by necessity ) of matters unseemly to be spoken plainly of , useth chaste speech , as , he knew her , he covered his feet , &c. judg. . . sam. . . vvhat say you here to interludes , and stage-playes ? they offend against many branches of this commandement , together both in the abuse of apparell , tongue , eyes , countenance , gestures , and all parts almost of the body . for besides the wantonnesse therein used , both in attire , speech , and action , the man putteth on the apparell of the woman , which is forbidden as a thing abominable , deut . . much filthinesse is presented to the beholders , and foolish talking , and jesting , which are not convenient . lastly , fornication , and all uncleannesse ( which ought not to be once named amongst christians ) is made a spectacle of joy and laughter , eph. . , . therefore they that goe to see such sights , and heare such words , shew their neglect of christian duty , and carelesnesse in sinning , when as they willingly commit themselves into the snare of the devill , cor. . . there remaineth now the breach of this commandement in act and deed : what is that ? fleshly pollution , and impurity in action , of which the unlawfull vowes of continency are nurses , heb. . . tim. . , . what is the contrary vertue ? the possessing of our vessels in holinesse and honour , thes. . . for the preservation of which purity , holy wedlocke is commanded to such as have not the gift of continency , cor. . . how doth a man exercise uncleannesse in act ? either by himselfe , or with others . how by himselfe ? by the horrible sin of onan , gen . . lustfull dreames , and nocturnall pollutions , deut. . . rising from excessive eating , and uncleane cogitations , or other sinfull meanes , pet. . . gal. . . col. . . how is it with others ? either in unlawfull conjunction , or unlawfull separation . what be the kinds of unlawfull conjunction ? it is either with those that are of a diverse , or of the same kind . what is the filthinesse which consisteth in the conjunction of divers kinds ? it is either bestiall , or diabolicall . vvhat is the bestiall ? when a man or woman committeth filthinesse with a beast , which is a most abominable confusion , lev. . . & . , . vvhat is the diabolicall ? when a man or woman hath company with an uncleane spirit , under the shape of a man or woman . thus witches sometimes prostrate their bodies to the devill , who to fulfill their lusts , doth present himselfe unto them in an humane forme . how is this sin committed betwixt those of the same kind ? when men doe carnally company with others out of marriage , or otherwise then the lawes of holy marriage doe require . what is common to those unlawfull mixtures ? that they be all either voluntary in both , or by force in the one . to the former may be referred the maintenance of stewes , which are permitted and defended in popery , to the latter , the case of rape . how doe you prove the unlawfulnesse of stewes ? . they are so far from being the remedies of uncleannesse , that they be the speciall nourishers thereof : for the acting of sin doth not extinguish , but increase the flame of concupiscence . . they are expresly forbidden in the law of god , levit. . . deut. . . . the kings are commended in scripture , who tooke away such filthinesse out of their land , kings . . king. . . . by them , not fornication only , but adulteries ; yea , incests also were committed , when as both married and unmarried came thither , and oftentimes some of the same bloud and affinity committed villany with one whore , ezek . . what doe you say to the case of rape ? herein the party forced is to be holden guiltlesse , but the offence of the other is highly aggravated hereby , deut. . , . sam. , . of how many sorts are those unlawfull mixtures ? they are either of one sex with the same sex , or of both sexes , the one with the other . vvhat is that of one sexe with the same sexe ? sodomy , or buggery , when man with man , or woman with woman committeth filthinesse , lev. . , . & . . deut. . . rom. . , . vvhat be the unlawfull mixtures of both sexes , the male and the female together ? they are either more unnaturall , or lesse contrary to nature . vvhat are the more unnaturall ? . when a man doth keep company with his own wife , or other women , when it is with them according to the manner of women , lev. . . and . . ezek. . . & . . . when there is a mixture of those bodies that are within the degrees of kindred , or alliance , forbidden by the law of god , lev. . , &c. whether it be in marriage , or otherwise , sam. . . gen. . . which sinne is called incest . of what sorts are incests ? they are either in degrees of consanguinity , or affinity . vvhat is the incest of consanguinity ? confusion of blood , either in the right line upward , as father with daughter ; collaterall , as brother with sister ; or overthwart and oblique , as sonne with aunt , daughter with vnckle . may cousin germans ( being in the second degree ) marry by the law of god ? yea , but in divers respects it is unnecessary and inconvenient . vvhat are the incests of affinity ? there is the same prohibition of affinity , as of consanguinity , as for a man to have his sister in law , &c. vvhat use make you of this ? it condemneth the pope , who dispenceth with the degrees prohibited by god ; and prohibiteth many degrees , which god alloweth , making that to be sin which is no sin , and that which is no sin to be sin . what be the unlawfull conjunctions of man and woman , that are lesse contrary to nature ? they are either betwixt strangers , or betwixt man and wife . what be the kinds of the former ? fornication and adultery , heb. . . what is fornication ? when two single persons come together out of the state of matrimony , deut. . . eph. . . what is adultery ? when a man or a woman , wherof the one at least is contracted in marriage , commit filthinesse together . how manifold is this adultery ? either single , or double . what call you single adultery ? when the one person is single , and the other married , or espoused . what is the double ? when two persons married , or contracted , doe company together , which is a most high degree of offence , as being committed against foure persons . what is the unlawfull conjunction betwixt man and wife ? it is either betwixt one and many , or betwixt one and one . what is the former ? polygamy , and the having of many wives at once , which was ever unlawfull in conscience ; howsoever for a time it was borne with of god , in regard of the increasing of the world and church , and not punished by the positive law , gen. . . levit. . . malach. . , . cor. . . and . . what is the latter ? when the holy lawes of matrimony , and the order which god hath appointed in his word are observed . what be those lawes and orders ? they doe either concerne the entrance into marriage , or the holy use thereof after it is consummated . vvhat is required in the entrance ? . that the persons to be joyned in wedlocke , meditate of the ends of matrimony , that it is ordained for procreation sake , and for their owne mutuall comfort and preservation , not for fulfilling of lust only . . that they use prayer for a blessing upon them . . that they looke to the degrees of consanguinity and affinity prescribed . . that they looke that either of them be free from any former contract . . that they be of the same religion . . that they have consent of parents , and those which have charge over them ; for parents have as great interest in their children , as in any of their goods . . that there be due consent and liking betwixt themselves , where parents must have a care to marry them when they have understanding and discretion . . that due respect be had to the age of the parties . . that there bee espousalls before marriage , and that the parties espoused joyne not themselves together before the marriage be confirmed by the prayers of the congregation , according to the example of ioseph and marie , mat. . what be the contrary abuses ? . when meditation and prayer are neglected . . when neerenesse of bloud and kindred is not respected . . when either of the parties is formerly marryed , or contracted to some other , mal. . . . when they are of a diverse religion , gen. . . . when there wanteth consent of parents , exod. . , . where stealing away of mens daughters commeth within the compasse of adultery , and is condemned in this commandement . . when there is not due consent between the parties themselves , gen. . . where untimely marriages come to be condemned , which are the causes of many discords , and so great dissention between husband and wives when they are come to yeares of discretion and age . . when there is great disparity of age in parties contracted . . when espousalls are neglected , or the parties espoused come together before the consummation of the marriage ; both which are breaches of gods ordinances . what is required in the holy use of marriage ? . an holy and christian conversation together during the whole terme of their life . . the sober use of the marriage bed . what is required in the former ? that there be mutuall delight , prov. . . fidelity , rom. . . and confidence each in other , prov. . . what in the latter ? that they render due benevolence one to the other , cor. . , . and abuse not the marriage bed , either unseasonably , or untemperately . how unseasonably ? in not observing the time , either of naturall separation , lev. . . or of solemne humiliation , wherein with consent they are to give themselves unto fasting and prayer , which though it be not strictly commanded , is yet permitted , cor. . , , . how intemperately ? when the honourable and chaste estate of matrimony is used to wantonnesse , and not with moderation and seemlinesse , thes. . , . for as a man may commit a fault in excesse of wine , although it be his owne ; so may he sin in abusing his body with his owne wife . hitherto of the unlawfull conjunction : wherein doth unlawfull separation consist ? either in the utter abjuration of marriage , or in the breach of conjugall society . how is the former sinne committed ? by the unlawfull vowes of continency ; where we must abhorre the doctrine of devills , depraving and denying holy marriage , timothy . . . how is the latter committed ? either when the party is present , or when he is absent . how when the party is present ? when due benevolence is not yeelded , although there be aptnesse thereunto , nor any hinderance by consent , in respect of extraordinary prayer , cor. . , . how when the party is absent ? either privately , or publickly . how privately ? when the party withdraweth it selfe in mislike or loathsomnesse , or else by long and unnecessary journeys of travelling , of merchandizing , &c. or making a desertion for hatred of religion , cor. . , . . how publickly ? when separation hath been made by the magistrate , without lawfull cause . is there any lawfull cause of divorce ? yes : adultery is a lawfull cause of separation ; but not contention , or discord , or any thing beside , matth. . . so much of the commandement : what are the punishments of the breach of it ? . when many other sinnes are hid , this is most commonly discovered , num. . . iohn . . prov. . . . the sin is a judgement of it selfe , prov. . . eccl. . , . rom. . . . god judgeth them oftentimes in this world , alwayes in the world to come , heb. . . cor. . , . num. . . gen. . . cor. . . gen. . . iudges . . prov. . , , . iob . , , , . sam. . . . . more particularly , whipping for fornication , and death for adultery , and other unlawfull mixture , lev. . . . it spendeth the goods , prov. . . & . . . it hurteth , wasteth , and consumeth the body , prov. . . . it bereaveth a man of his understanding and judgement , hos. . . . it not onely reacheth to the offenders themselves , but also to their children , who are the children of adultery ; and by moses law , the bastard ( to the tenth generation ) might not enter into the sanctuary , deut. . . . he sinneth against his wife and lawfull children , whilst thereby he oftentimes maketh a stewes of his house , as david did by the adultery he committed with the wife of vrias , sam. . . . barrennesse in his wife , lev. . . . children begotten in horrible incest were to be burnt or slaine in their mothers wombe . what are the helpes to the obedience of this commandement ? vnto the fore-mentioned helpes there must be added : . care to keep a good conscience , eccles. . . . labour in our vocation . . vvatchfulnesse over our owne fpirit , mal. . . . a covenant with our eyes , iob . . . love of god , and of his wisedome , prov. . , &c. . prayer , psalme . . . holy meditation . what are the hindrances to be avoyded ? beside the unlawfull vowes of continency , and other provocations unto this kinde of sin before noted , we must beware of , . idlenesse , in ceasing from doing any profitable thing ▪ ezek. . . sam. . . tim. . , . gen. . , &c. . the breach of peace with god , prov. . . . running on in sin , eccl. . . especially superstition and idolatrie , rom. . , . in which cases god giveth men over to vile lusts . . lewd company , prov. . . & . . . idle and unwarrantable exercises . so much of the seventh commandement , where chastity is commanded : there followeth the generall duties which wee doe owe to man in other things appertaining unto him : what be they ? they either regard the preservation of his goods , as the eighth , or his good name , as the ninth commandement . what are the words of the eighth commandement ? thou shalt not steale , exod. . . what doth it containe ? a charge of our owne , and our neighbours goods , that we shew love and faithfulnesse therein , and not onely not impeach or hinder , but by all meanes preserve and further the same . what speciall matter doe you learne from hence ? the grosse errour of the anabaptists , that hold community of goods , which by the whole drift and scope of this commandement is manifestly overthrowne . what is forbidden in this commandement ? vvhatsoever is prejudiciall to our owne or our neighbours wealth ; that we no way hinder , diminish , or abuse the same . what is required ? vvhatsoever may further or prosper our owne , or our neighbours wealth ; that we give to every one that which is his , and doe our best , as farre as our callings and meanes will suffer , to preserve his goods , and ( as occasion serveth ) helpe to encrease them by all lawfull courses , eph. . . and honest dealing , tit. . . what is the end of this commandement ? it is divers . first , in respect of god , that the goods which he hath bestowed on us should be conserved and imploied to those uses for which he hath intrusted them unto us , and principally to the setting forth of his glory who gave them . secondly , in respect of the church ; for whatsoever is given unto any member thereof , whether it be either spirituall or externall good , it is given for the common benefit of the whole body . and therefore he that taketh away the goods of any member , or refuseth to imploy for the common profit what he hath , hee neglecteth this communion , and consequently sinneth against this commandement . thirdly , in respect of the common-wealth ; for the preservation whereof , justice is required , in giving unto every one that which is his owne ; which being neglected , great kingdomes are great theeveries . lastly , in respect of every singular person , that every man may freely and quietly enjoy those his goods which god hath given him . what was the occasion of this commandement ? it was that covetousnesse which naturally adhereth unto us , whereof it commeth to passe , that we are not contented with our estate & means , but lust and long after other mens , and use all our endeavours to compasse them , whether it be by right or wrong . and from hence arise injuries , oppressions , thefts , and robberies . by which meanes what is gotten doth naturally more delight and please us , then that we get in our lawfull callings , prov. . . & . . what are the words of this eighth commandement ? thou shalt not steale , exod. . . what is here forbidden ? theft , in all the kindes thereof . what is theft ? it is the fraudulent imbezeling , or taking away of those goods which belong to another man , without the knowledge , or against the will of the owner ; or the unjust detaining of it from him , when wee know that in right it belongeth unto him . what things are chiefely to be here considered ? two. first , the objects , about which it is chiefely exercised : and secondly , the vertues and vices commanded and forbidden . what are the objects ? our owne and our neighbours goods ; or as they commonly speake , meum & tuum , mine and thine . for whereas he forbiddeth theft , and commandeth beneficence , he implieth and requireth , that there should bee distinct proprieties and possessions : for otherwise there could bee no theft , nor exercise of bounty and beneficence : for a man cannot steale but that which is anothers , nor give but that which is his owne . what are the vertues commanded , and the vices forbidden in this commandement ? the apostle hath comprised all in a briefe summe , eph . . let him that stole steale no more , but rather let him labour , working with his hands the thing which is good , that hee may have to give to him that needeth . of which the apostle propoundeth himselfe for an example , acts . , , . what then are the parts of this commandement ? two. first , the negative , forbidding all theft . secondly , the affirmative , injoyning the just getting , and the just and liberal use of our goods . what understand you by stealing , or theft ? all vices of the same nature and kinde , whereby we any wayes hinder or hurt our selves , or our neighbours in our goods . and as theft it selfe is here forbidden , so also the cause and root of it , which is covetousnesse , together with the meanes and signes of it , and the procuring of it in others ; as also the contrary vertues hereuuto are required . how must we proceed in handling of them ? from the generalls to the more speciall . what degrees are there of the generall duties ? they are three . first , to abstaine from all injuries and injustice , whereby we hurt or hinder our selves , or our neighbour , in our owne , or his goods . secondly , that wee use our best endeavour to preserve by all lawfull meanes , both our owne and his . thirdly , that we chearfully communicate our goods to the relieving of our neighbours necessities . what are the vices opposite hereunto ? they are three . first , injuriously to hurt or hinder our selves or neighbours in our goods . secondly , to be wanting in any meanes whereby they may bee justly preserved . thirdly , to bee wanting to our neighbours in relieving them when their necessities require our helpe ; for we are not absolute owners of the things which we possesse ; but gods stewards , who are enjoyned to imploy his talents to such uses as he requireth ; and particularly to the benefit of our fellow-servants , luke . . matth. . , , . luke . . what is the second generall duty respecting our owne , and our neighbours goods ? that we use our best endeavour to preserve them . first , our owne : for though wee may not set our hearts upon them , psalme . . yet seeing they are gods gifts , and are to bee imployed for his glory and our owne , and neighbours good , if we should wilfully or negligently suffer them to perish , we should be worse then the unprofitable servant , who kept the talent committed unto him , though hee did not increase it , matth. . . secondly , we must doe our best to conserve our neighbours goods , seeing they have not by chance come unto them , but by the wise disposing of gods providence , whose wise dispensation wee resist , if by our best endeavour we doe not preserve them for their use . and to this end that law concerning our neighbours cattell tendeth , deut. . , , . exod. . , . what are the speciall duties here required ? they are of two sorts : the first respect the just getting and possessing ; the other , the right using and imploying of our goods . what are the duties which are referred to the former ? they are either internall , or externall . what are the internall ? they are chiefely foure : first , little or no love and desire of money . secondly , selfe-contentednesse . thirdly , a lawfull measure of our appetite , or moderate concupiscence , and desires . fourthly , lawfull providence without carking care , or a laudable study , and endeavour in getting of goods . what doe you meane by little or no love of money ? when wee done not set our hearts upon riches and worldly wealth , psalme . . but first seek gods kingdome and righteousnesse , matth. . . what is opposite hereunto ? love of money : that is , when wee set our hearts upon riches , and worldly things , which should be devoted unto , and fixed upon god. by what arguments may we be disswaded from this vice ? by divers ; especially these that follow . first , because it is a foolish vice , seeing riches to those that immoderately love them , are not onely vaine , but also hurtfull , and pernicious , hab. . . tim. . . secondly , because it is unseemly : for we are pilgrims in this world , and citizens of heaven ; and therefore we should not set our hearts and affections on earthly , but on heaveuly things , phil. . . col. . , . thirdly , because it is impious : for . he that loveth the world loveth not god , joh . . james . . neither can we serve god and mammon , matth. . . . because a lover of money is an idolater , eph. . . for that is our god on which we set our hearts . fourthly , because it is pernicious . for , he that soweth unto the flesh , shall of the flesh reap corruption , gal. . . and their end is destruction who minde earthly things . phil. . . tim. . . fiftly , because the love of money is the root of all evill , and exposeth men to all tentations , tim. . , . what is the second speciall vertue here commanded ? selfe-contentednesse : when a man is contented with that estate and condition which god in his wise providence hath allotted unto him . and doth not covet either that which is another mans , or that which is unnecessary and superfluous , phil. . , . and this springeth partly from the neglect of money , and contempt of worldly things , and partly from our affiance in god , resting it selfe upon his promises , providence , goodnesse , and all-sufficiency . what motives may induce us to embrace this vertue ? . by the consideration of the vanity of worldly things , and the profit which ariseth from piety , and the love of divine excellencies , tim. . , , . godlinesse is great gaine with contentation : for this abundantly supplyeth all our wants , tim. . . psal. . , , & . . mat. . . prov. . . better is a little with the feare of the lord , then great treasures and trouble therewith . . of gods providence , who is our provident and loving father : and therefore seeing we are his sonnes , wee ought to bee content with our portion which our gracious father hath allotted unto us ; and to say with david , psal. . . the lines are falne unto me in pleasant places . for he best knoweth what we stand in need of , mat. . . goe , let us submit our selves to his will and providence . thirdly , let us meditate on gods promises , heb. . , . be content with such things as you have , for he hath said , i will never leave nor forsake thee . and therefore let us cast our care upon god , for he careth for us , pet. . . psalme . . cast thy burthen upon the lord , and he shall sustain thee , &c. vvhat is the vice opposite to this vertue ? not to be contented with our present state and condition , but immoderately to desire more and greater things , and to afflict our selves with distracting , and carking cares in getting and compassing them . vvho are most addicted to this vice ? those who will not live according to the proportion of their meanes which god hath given them : for these wanting more then is needfull , their ordinary commings in and lawfull meanes doe not suffice them , but they desire and seek things superfluous by unlawfull meanes ; as food and raiment above their state and ability . but is it then unlawfull , in a meane and poore condition to use meanes to improve and better our estate ? our affiance in god , and selfe contentednesse doe not hinder us from using all lawfull meanes to better our condition , nor make us slothfull in our callings ; so that our desires be moderate , and the meanes wee use bee lawfull , we in the meane time resting upon gods just and wise providence with contentation . vvhat is the third internall duty , respecting the lawfull getting and possessing of earthly things ? the lawfull measuring of our appetite , and the moderating of our concupiscence : for all appetite and desire is not unlawfull , but that onely which is inordinate and immoderate ; for that desire which tendeth to the neeessary sustentation of our selves and others is commendable . what things are here considerable ? two things . first , what is necessary . secondly , when the appetite is lawfull . concerning the former , things are said to be necessary , in respect of the necessity , either of our selves or others . what things are to be reputed necessary in respect of our selves ? there may be a three-fold necessity , as either in respect of nature , person , or estate . what in respect of nature ? those things which are required to the sustaining of nature , as we are men ; that is , food , and raiment , tim. . . what is necessary in respect of person ? when we have sufficient for our selves , and those that belong unto us , tim. . . what is necessary in respect of state ? when we have that which is sufficient to maintaine us according to our ranke , place , and calling , whether it be magistrates , ministers , or ordinary men . what is necessary in respect of others ? it is either private , or publick . vvhat is that necessity which respecteth the private ? when we have wherewith to relieve the necessities of private men , after which ability all ought to labour , eph. . . prov. . , . for it is a more blessed thing to give , then to receive , acts . . vvhat in respect of the publick ? it either concerneth the church or common-wealth ; unto both which we must be serviceable , as being borne not onely for our selves , but also for them : therefore we may justly desire and labour after such abilities , as that we may not be wanting to either of them , when their necessities require our helpe . when is the appetite lawfull ? when it is ordinate and moderate . when is it ordinate ? when it is subordinate to our study , and desire of gods glory and our owne salvation , matth. . . and contrariwise it is inordinate and preposterous when earthly things are more affected and desired then heavenly . who doe sinne in this kinde ? those who seek worldly things by sinfull and unlawfull meanes , to the hazzard of their soules , and their eternall salvation ; such are more foolish then esau , that sold his birth-right for a messe of pottage ; mark . . what is a moderate appetite or desire ? when we desire onely things necessary ; and these also so as that we can be content , though we cannot get them , phil. . , . an example whereof we have in paul , phil. . . . and in agur , pro. . . and christ hath taught us to pray , give us this day our dayly bread ; that is , food convenient and necessary . vvhat are the extreames opposed hereunto . they are two : the first is voluntary affectation of poverty , as the begging friars among the papists , commending that for a vertue and a degree of perfection , which the spirit of god hath taught us to pray against , proverbs . . and hath enjoyned us not to begge , but to labour with our hands , that we may be helpfull unto others , eph. . . what is the other extreame ? the immoderate affectation of riches and honours , and that in a greater measure then is needfull for us . the former , we call covetousnesse ; the other , ambition . vvhat is covetousnesse ? an immoderate desire of riches ; in which these vices concurre . . an excessive love of riches , and the fixing of our hearts upon them . . a resolution to become rich , either by lawfull , or unlawfull means , tim. . . . too much haste in gathering riches , joyned with impatience of any delay , prov. . . . & . . . an unsatiable appetite which can never bee satisfied , but when they have too much , they still desire more , and have never enough , eccles. . . like the horse-leech , prov. . . the dropsie , and hell it selfe , prov. . . . miser-like tenacity , whereby they refuse to communicate their goods either for the use of others , or themselves . . cruelty , prov. . , . exercised both in their unmercifulnesse and oppression of the poore . vvhat doe you think of this vice ? that it is a most hainous sinne : for it is idolatry , and the root of all evill , col. . . tim. . . a pernicious thorne that stifleth all grace , and choaketh the seed of the word , mat. . . and pierceth men through with many sorrowes , tim. . . and drowneth them in destruction and perdition , verse . . what is ambition ? an immoderate love and desire of honours , which is a vice compounded of covetousnesse and pride ; in which concurre all those vices in covetousnesse before spoken of : as an immoderate love of honours , a resolution to aspire unto honours , either by lawfull or unlawfull meanes , too much haste in aspiring unto honours , not waiting upon god for preferment in the use of lawfull meanes , unsatiablenes in aspiring higher and higher , and enlarging of the ambitious mans desire , like unto hell , hab. . . vnto which may be added arrogancy , whereby hee coveteth to be preferred before all others ; and envy , whereby he disdaineth that any should he preferred before him . what is the fourth and last vice here forbidden ? immoderate and carking care , in the pursuing of these earthly things , riches and honours ; and contrariwise , moderate appetite and desires of having , and moderate care of procuring them is approved and required ; that we may not be burthensome , but rather helpfull unto others , cor. . . eph. . . what are the extreames opposed to the former vertue ? they are two : the first , is carelesnesse and neglect of our goods and state . for as he is commended who gathereth in seasonable times , so he is condemned who neglecteth those opportunities , prov. . . & . . and is censured by the apostle to be worse then an infidell , tim. . . what is the other extreame ? anxious and solicitous care , which distracteth the minde that it cannot be wholly intent to gods service . and this doth partly arise from covetousnesse , and partly from diffidence in gods promises and providence . what are the reasons that may disswade from this vice ? they are chiefely two . first , because it is impious . secondly , because it is foolish . why is it impious ? because it chargeth god either with ignorance , that he knoweth not our wants , contrary to that , matth. . . or of carelesnesse , that hee neglecteth us ; or of impotency , that he is notable to supply our wants ; whereas he is omniscient , and knoweth our necessities ; omnipotent , and able to relieve us ; eph. . . and our most gracious father , and therefore willing and ready to helpe us in time of need . secondly , because it divideth the heart between god and mammon , and we cannot at once serve these masters , matth. . . john . . iames . . thirdly , because it is heathenish , mat. . . why is it foolish ? because it is both superfluous and vaine : superfluous , because god hath undertaken to provide for us ; and therefore in the use of lawfull meanes wee must cast all our care upon him , peter . . psalme . . how is it vaine ? because it is gods blessing onely that maketh rich , prov. . . deut. . . and by our owne care wee can no more adde to that stint of state which he hath allotted unto us , then we can thereby adde one cubit to our stature , matth. . . you have spoken generally of the internall duties : what duties are externally , and more specially required ? they respect either the just acquisition and getting of our goods , or the just retention and possessing of them ; unto which is opposed the unjust getting , and keeping of them ; which are here forbidden under the name of theft . what is required to just getting ? that we get them by just and lawfull meanes : for riches are thorns , which are not to be hastily catched , but to be handled warily , and with much caution , that they doe not pierce the soule , and wound the conscience . what may move us hereunto ? first , by considering , that a little justly gotten , is better then abundance gotten unjustly , prov. . . psal. . . secondly , that what is justly gotten is the gift of god , and a pledge of his love ; but that which is gotten unjustly , is given in his wrath , and is a snare of the devil to our destruction . thirdly , that as goods justly gotten are gods gifts , which he blesseth unto us , prov. . . so that which is ill gotten , is lyable to his curse , prov. . . hab. . . jer. . . how many wayes are goods lawfully gotten ? two wayes . first , without contract . secondly , by contract . out of contract , either such as are gotten by our selves , or received from others . how gotten by our selves ? either ordinarily , or extraordinarily . ordinary getting is by the sweat of our browes in our lawfull callings . so that here two things are required : first , a lawfull calling : and secondly , that we labour in it , eph. . . what is a lawfull calling ? it is the setting apart of singular men unto some lawfull labour and imployment , according to the variety of their gifts , and inclinations , whether they be publick or private . what is in the second place required of every man ? that they diligently labour in their lawfull calling , thes. . . and that variously , according to every mans condition , and the variety of their severall callings . for if adam was not to be idle in the state of innocency , gen. . . much lesse we after the fall , gen . . what doe you call extraordinary getting ? that which is acquired by the law of nature , or the law of nations , as that which is gotten by the law of armes , or that which is casually found , being lost , of another , unto which men have right , when as by diligent enquiry the owner cannot be knowne . how are goods justly gotten as they are retained from others ? when as by a civill right we retaine them from others , who are the true and lawfull owners ; and that either by free gift , or by succession and inheritance , whether it be given unto us by the testators will , or by law and right doe fall unto us . what are the vices opposite to the former vertues ? all means and kinds of unjust getting , opposite to just acquisition , whether ordinary or extraordinary . vvhat is opposite to ordinary just getting ? inordinate walking , thes. . . . . which is opposed either to a lawfull calling , or to labour required in it . what is opposed to a lawfull calling ? either no calling at all , or such a calling as is unlawfull . they who have no calling , are unprofitable burdens to the common-wealth , and like pernicious humours in the body . who are these ? first , sturdy beggers and rogues , who can worke and will not , but live upon other mens labours : which kinde of people are not to be suffered in a common-wealth . for though we shall have the poore alwayes , deut. . . mat. . . yet there ought to be no beggers , and inordinate walkers , who eate , labour not , thes. . , . secondly , idle and superfluous gentlemen , who having no calling , spend all their time in pleasure , hunting , hawking , revelling , gaming , &c. thirdly , such as thrust themselves into such callings for which they are altogether unfit , and so steale the rewards and profits of it , to which they have no right . what are unlawfull callings ? those that have no warrant out of gods word , or the lawes of the land : as those that live by unlawfull arts ; as whores , bawdes , deut. . , . witches , wizards , deut. . , . stage-playes , beare-wards , gamesters , and the like . what is opposed to lawfull labour in our callings ? an idle life , which as it is condemned in the seventh commandement , as being a cause and incentive of lust : so here as a companion and cause of theft , eph. . . prov. . . for sloth causeth beggery , and this stealing , prov. . . & . . & . . what are the kinds of unjust getting out of contract ? they are two : . theft . . rapine or robbery , lev. . . both which men may commit either as principals , or accessaries . what is theft ? the fraudulent taking of another mans goods , against the knowledge or the will of the owner ; which is the sin that is chiefly forbidden in this commandement , and comprehendeth under it all the rest , which is a great sin strictly forbidden by god , lev. . . and severely punished , zach. . , . cor. . . and by our lawes also made capitall . what are the kinds of theft ? they are either domesticall , and in the family , or out of the family . thefts in the family , are either of the wife , or children , or of servants . what is the theft of the wife ? when she purloineth her husbands goods , either without his knowledge , or against his will. for howsoever she have a right unto them in respect of use , yet the propriety belongeth only to the husband . what is the theft of the children ? when they take away their parents goods , either without their privity , or against their will : for howsoever children thinke this to be no theft , yet salomon saith otherwise , proverbs . . whoso robbeth his father or his mother , and saith it is no transgression , the same is the companion of a destroyer . what is the theft of servants ? when they are unfaithfull , or wastfull ; unfaithfull , when as they purloine their masters goods , john . . tit. . . or are idle and negligent in their service , or run away from them , as did onesimus , philem. . or give away their goods without their knowledge and consent , though it be to good uses . wastfull , when as they wastfully and riotously consume their masters substance . how is theft that is committed out of the family distinguished ? it is either of goods , or of persons ; of goods , either common and sacred , and those either private or publick : private , are such goods as belong to private men ; whether it be cattell , money , or any thing that is money worth . what is the theft of publick things ? when things are stollen which belong to the publick state , or body of the common-wealth , which is more hainous and capitall then that which is committed against a private man. and in this kinde , inclosures of commons are to be reputed as theft , prov. . , . what is the theft of sacred things ? when things consecrated to an holy and sacred use , are purloined and embezeled ; the which we usually call sacriledge . as when the utensils and instruments of divine worship are stollen ; when the lands or tythes devoted unto god for the maintenance of his ministers are imbased , withheld , or taken away , mal. . . in which kind , the chiefe offenders are corrupt patrons ; who having only the right of presentation of fit persons , doe incroach upon part of the tythes , or sell church-livings for money ; and also proprietaries , who seise upon church-livings devoted ro the maintenance of the ministry , and convert them to their owne proper and private use : and finally , the court harpies , who seise upon the revenues of the church , by preferring of unworthy , idle , and ambitious men . what doe you thinke of this sin ? that it is most hainous , seeing such as commit it , rob god himselfe , mal. . . and thereby bring his heavy curse upon them , vers . . as we see in the example of achan , nebuchadnezzar , belshazzar , ananias , sapphira , and the rest . what is the theft of persons ? it is an hainous sin punished by the law of god with death , exod. . . deu. . . as being so much worse then the theft of goods , as the persons of men are better then they , mat. . and this is committed by such as steale men or children , to sell them for slaves ; and by lustfull or covetous wooers , who steale mens daughters to make them their wives . you have spoken of theft properly so called : vvhat is the other kind which is more improper ? rapine , which is a violent taking away of another mans goods ; which is done either for his profit who taketh , or to his losse from whom it is taken . and the former is committed under the pretext of authority and legall power , or else without it . the former are publick theeves , of which salomon speaketh , prov. . . which are worse then common theeves , and shall be more severely punished , wisd. . . because their sin is aggravated by the abusing of their authority ; and because commonly violence and cruelty is joyned with it , zeph. . . ezek. . . mica . . , . esa. . , . what is this theft called ? oppression , and extortion ; when a man spoyleth his neighbour under colour of law , as ahab and jezabel did naboth , kings . what is that rapine which is committed without any pretext of authoritie ? it is either in warre , or in peace . in warre , either by land , when souldiers being not content with their pay , doe spoyle and plunder , not onely their enemies , but also their friends , deut. . , . luke . . or by sea , when as pirats they rob and spoyle all they meet with , and can master . what is that rapine which is exercised on the land ? it is either robbery by the high-way , luke . . john . and last verse ; or burglary , when as they break open houses that they may rob the inhabitants . are there no other to be esteemed theeves but those onely who act theft themselves ? yes ; they also who are accessaries , psal. . . and doe consent to the theft of others : and these thefts are common to all , or proper to superiours . the former is committed before , with , or after the theft . how is a man an accessary before the theft ? when he counsaileth or provoketh another unto it , as jezabell did achab , kings . prov. . , , . how with , or in the theft ? either when he aideth the theefe , or doth not hinder him when as it is in his power . how after the theft ? first , when he receiveth , and concealeth what is stolne , or hideth , or keepeth the theefe from being apprehended . secondly , when he partaketh with him in the stolne goods , prov. . . and this is done ; . when he taketh the goods from the theef , that he may keep them to himselfe . . when hee knowingly buyeth stolne goods , which ought to be restored to the owners . . when by silence he concealeth the theefe . how are the superiours accessary ? when they doe any wayes encourage , or doe not punish them : especially when they doe acquit them for a bribe . so much of that acquisition , and getting of goods which is out of contract : now shew that which is in , or by contract : and first what a lawfull contract is , and what is required in it . a contract is an agreement between parties by mutuall consent about the alienation of goods from one to another , upon some just and honest conditions . and this either respecteth the things themselves , or their use for a time . what is required in a lawfull contract ? that it be done in simplicity and integrity , without guile and deceit ; unto which three things are required : first , truth in our words : secondly , fidelity in our promises : thirdly , justice in our deeds , psal. . . zac. . . what is opposed hereunto ? first , all collusion and deceit , whereby one seeketh to circumvent another , thes. . . which is a vice odious unto god , ezek. . . and severely punished , psal. . . & . and last v. mic. . . secondly , lyes in contracting the bargaine , prov. . . and most of all when they are confirmed by oathes . thirdly , perfidiousnesse in promises , when covenants are not kept . lastly , injustice in contracts , when equality is not observed . what are the sorts of things gotten by contract ? they are either of things alienated , or committed to trust : and the former is either liberall , or illiberall . what is liberall alienation ? it is either for ever , or onely for a certaine time . for ever , as when things are given absolutely , or upon certaine conditions . what is liberall alienation for a time ? when as things are lent for a time , either to be restored in the same , or in the like kind ; as money , corne , and such like . vvhat is opposed hereunto ? when the borrower being able doth not pay all , or not at the appointed time , or doth not doe his best endeavour to pay it , psalme . . vvhat is that acquisition , which you call illiberall alienation ? that which is made by way of recompence , or exchange , which is either of the thing it selfe , or the use of it , or of labour and industrie : in which the generall rule to be observed is , that there be an equall and just proportion in the recompence or exchange betweene the things exchanged ; as between the price and thing prised , the industry , labour and reward . vvhat is opposite hereunto ? when as this just proportion is not observed ? vvhat are the kindes of the alienation of the thing it selfe ? they are two : either that which is for ever , or that which is onely for a certaine time . vvhat doe you call alienation for ever ? merchandise , which consisteth in buying and selling : and it is a commutation either for money for ware , which is buying , or of ware for money , which is selling . vvhat doe you thinke of it ? i hold that merchandise is a lawfull calling , but liable to much danger of sinne in the managing of it , ecclus. . and last . . , . hos. . . mat , . , . vvhat is selling ? a contract about the alienation of goods for ever at a certaine price agreed upon between the seller and the buyer , without any fraud or guile . vvhat is required to just selling ? first , in respect of the person , that he be the just owner , or by him appointed to sell in his right . secondly , in respect of the goods , that it be saleable , and neither sophisticated by mixture , nor base and corrupt in respect of the substance . thirdly , in respect of use , that it be profitable for necessity of life , or for ornament and delight . fourthly , in respect of the manner of selling , that it bee without any deceit . fiftly , that it bee sold at a just and equall price , according to the worth , respect being had both to the use of the thing it selfe , and also to the necessary paines and danger which the seller hath beene at in getting of it . vvhat is required to the manner of lawfull selling ? that it be done with simplicity and integrity , and that we doe not in bargaining defraud and over-reach one another , thes. . . levit. . . vvhat are the vices and corruptions in selling opposite hereunto ? they are many ; and concerne either the seller himselfe , the ware , or things sold , the price , or the manner of selling . vvhat are the vices which respect the person of the seller ? first , when as he selleth that which is not his owne . secondly , when as he selleth that which is not vendible : as first , when it is defective , and faulty , or not usefull . secondly , when as it is such a thing as ought not to be sold , as gehazi , kings . . the miracle of healing , wrought by divine power . so when magistrates for bribes sell justice , amos . . esa. . . & . . thirdly , when men by lying and false witnesse-bearing sell the truth ; in which ranke , lawyers are chiefly to be numbred , who wittingly for fees plead ill causes . how doth the seller offend in respect of the price ? when as he observeth not a just and equall proportion betweene the price , and the worth of the thing sold : and this is the vice either of private men , or of whole societies . private men who thus offend , are those which we call regraters , monopolists , hoarders up of corne , and other commodities , to raise the market by making a dearth and scarcity , prov. . . how doe whole societies in this kinde offend ? first , when as they of the same trade and craft agree together to sell their wares at an unequall rate above the true worth . secondly , not to finish the work which another hath begun , though he dealeth deceitfully and unjustly with his work-master . what are the sinnes committed by the seller in respect of the manner ? they may be referred to two heads ; either his words , or deeds . how offendeth he in words ? first , when as he immoderately praiseth his wares above their true worth , and concealeth the faults and defects in them , which he well knoweth . secondly , when as he asketh much above the worth , and protesteth that he cannot afford it better cheap . how doth he offend in his deeds ? either in respect of the kinde , quality , or quantity , of his wares . in respect of the kinde , when as he selleth one thing for another , or one colour for another , presuming on the ignorance of the buyer . how in respect of the quality ? when as he deceitfully selleth old for new ; that which is corrupt and sophisticated , for that which is pure and simple ; and bad for good . to which end he useth many arts , and false lights , and shewing course and bad wares , to commend those for the best which he sheweth after , though they be but a little better . how in respect of the quantity ? when as he detracteth from the just and equal proportion by using false weights and measures not agreeable to the standard , using lesse and lighter when they sell , and larger and heavier when they buy , which god forbiddeth , as abominable , lev. . , . deut. . , . prov. . . & . . . hos. . . amos . , , mic. . , . you have spoken of selling : now what is that alienation which is by buying ? buying is a contract , whereby money , or a just price is alienated and parted with for wares of proportionable worth . what is required in buying ? things answerable to those before spoken of in selling : and respect ; first , the person buying : secondly , the thing bought : thirdly , the price given : and fourthly , the manner of buying . what is required in respect of the person buying ? that hee buy onely of him whom hee thinketh to bee the right owner of the thing sold : for he that buyeth knowne stolne goods , communicateth in the theft . what in respect of the thing ? that hee buy that onely which he knoweth may be lawfully bought and sold. how doe men sinne in this respect ? when as they offer to buy , with simon magus , spirituall gifts and graces , or things consecrated to divine worship , that they may alienate them from their right use ; pardons , and indulgencies , sacred ordination , benefices , and the like . secondly , they which buy iustice , and much more injustice by bribery . thirdly , they that buy lyes and false testimonies to prevent iustice. what is required of the buyer in respect of the price ? that according to his knowledge and judgement he give a just , equall , and proportionable price , according to the true value of the things sold , and bought ; especially when he buyeth of the poore , who are by present necessity enforced to sell , whether it be wares or labour ; upon which , if any take advantage to beat downe the just price , they grievously oppresse the poore , amos . . & . . mic. . . . what is required of buyers in respect of the manner ? that they use all simplicity , and upright dealing , and shun all injustice and deceit both in their words and deeds . how in words ? first , that they doe not offer much under the true value of the wares they buy , according to their knowledge and judgement . secondly , that they doe not undeservedly dispraise it , and without cause , to beat down the price ; yea even when they inwardly like and approve it , prov. . . how in deeds ? when as they doe not pay at all , or lesse then the price that was agreed upon : and this deceit respecteth either the quality , when as they put off in payment base and adulterate money ; or in quantity , when as they passe for payment clipt money , gen. . . or such as is defective in weight or number : and to these private thefts in buying , we may adde one that is more publick ; when as the buyer buyeth up and ingrosseth a whole commodity , that having all in his owne hand , hee may raise the market , and sell at what rate he listeth . hitherto of that illiberall alienation which is for ever : what is that which is onely for a time ? it is called pawning ; which is a contract whereby the dominion and right of a mans goods is alienated from the owner to another man , onely for a time , upon some condition agreed upon between the parties ; which condition being not observed , the right of the thing belongeth to the receiver , at least so long till it be performed . and this pawning is either of moveables , and is called properly pawning ; or of immoveables , and is called morgaging . what is his duty who layeth a thing to pawne ? first , to provide , that the thing pawned bee at least of equall worth to that for which it is pawned . secondly , that he redeem it at the appointed time . what is his duty that receiveth a pawne ? first , that if the party be poore , and the thing pawned necessary to the preservation of life , that either he doe not receive it , or that hee doe restore it to the owner when his necessity requireth it , deut. . . & . , , , , , , ex. . . secondly , that if the borrower be not able to restore it at the appointed time , he doe not use extremity , nor take advantage upon his necessity , to make him forfeit the thing pawned ; but at the most , provide only for his owne indemnity , ezek. . . . & . . so much of the illiberall alienation of the thing it selfe : now what is the illiberall alienation only of the use ? this contract of alienation concerning only the use , is either location and letting , which is the alienation of the thing for hire : or hiring and conduction , which is the alienation of the hire for the use of the thing . vvhat is location or letting ? it is a contract , whereby only the use of a thing , and not the interest and dominion is alienated from the owner to another , for hire and wages agreed upon , and that only for a certaine time : and therefore , by this contract , the same individuall is to be returned . vvhat is his duty that letteth ? . that he require an equall and proportionable price for the thing he letteth . . that he letteth only such things as are usefull to him that hireth them . . that he doe not exact any recompence for any hurt which happeneth to the thing hired , which commeth not by the fault or negligence of him that hireth it , exod. . . . vvhat is conduction or hiring ? it is a contract , whereby a man getteth the use of a thing for a certaine time , for a just price or reward . vvhat is his duty that thus hireth any thing ? first , that he use the thing hired onely for that end and purpose to which he hired it . secondly , that he use it no worse then if it were his owne . thirdly , that he restore it to the owner at the time agreed upon . lastly , that he restore whole and sound the thing hired ; or if through his fault or negligence it have received any hurt , that he give to the owner a valuable recompence , exod. . . what is that we call usury ? it is a lending in expectation of certain gaine . what doe you thinke of it ? if you speak of that property which the scriptures forbid and condemne , it is a wicked and unlawfull contract , into which as a common sinke , the filth of many other sinnes , and unlawfull contracts doe runne ; a fruitfull wombe , in which many vices and corruptions are bred ; and by which , if we live and dye in it without repentance , wee are excluded out of the kingdome of heaven , psalme . . & ezek. . . & . . but there is much question what this usury is which the scripture condemneth . therefore it shall be our wisdome in matters concerning our salvation to take the surest and safest course ; and that is wholly to forbeare it , and not to put our soules , which are of more value then the whole world , upon nice disputes , and subtle distinctions , mark . . you have spoken of that alienation which is in illiberall contracts , in respect of the things themselves , or the use of them : now what is that alienation which is for recompence of care , labour , and industry ? these contracts are either publick or private ; the private , are either in the common-wealth , between the magistrate and people ; or in the church , between the ministers and people . what is the contract between the magistrate and people ? that the magistrates should receive from them their stipends , tribute , and maintenance , and the people from them , and by them , protection , direction , and peaceable government . what then is the magistrates duty to the people ? that he faithfully bestow all his labour and industry , his care and diligence , that he may in the lord governe the people committed to his charge ; and direct , correct , and protect them for the common good , rom. . . psal. . , . and if they have their reward , and neglect their duty , they are guilty of theft , and sin against this commandement , ezek. . , . what is the peoples duties to them ? that they faithfully pay unto them their tribute and due , as an honourable reward of their paines and care , mat. . . rom. . . what is the publick contract between ministers and people ? that the ministers receiving their portion and maintenance from the people , or rather from god himselfe , that they feed the people committed to their charge , with the bread of life , faithfully preaching the word , and administring the sacraments , and shining before them by an holy example , and the light of a godly life , seeking rather them then theirs , tim. . , . cor. . . what is his theft ? . when he receiveth his reward , and neglecteth his duty . as when he presseth into his calling uncalled , by the window , and not by the doore , john . . being neither qualified with gifts , nor willing to imploy those he hath for the good of the people . when he feedeth himselfe and not the people , eating the milke , and clothing himselfe with the wooll , but neglecting the flocke , ezek. . , . zach. . . . . vvhen for gaine he either preacheth false doctrine , or concealeth the truth , mich. . . what is the duty of the people ? that receiving spirituall things from their ministers , they communicate and impart unto them their carnall things , cor. . . what is the peoples theft ? vvhen receiving these spirituall things , they defraude them of their dues , and withhold from them their meanes and maintenance which the lawes of god and man doe allot unto them : the which is not only theft , but even sacriledge , and the robbing of god himselfe , mat. . . what is that alienation which is in private contracts ? vvhen as men imploy others to doe their worke upon promise of reward , or any wayes to use their gifts and abilities ; their care , industry and labour for a just recompence . what is required of such as thus imploy others ? . that they give an equall and proportionable recompence to those whom they thus hire , tim. . . . that they pay it without delay , especially to the poore , who are not able , nor willing to forbeare it , deut. . , . lev. . . what then is their theft ? vvhen either they give not an equall and just recompence , or delay to pay it to the poore , who are unable to forbeare it , jam. . . what is the duty of the mercenary or hireling ? . that he require no more then such wages as is equall and proportionable to his skill , care and labour . . that he doe his worke that hireth him , faithfully and diligently . you have spoken of such contracts as respect alienation and change : now what are those which are of things committed to trust ? they are either of things committed to others only for safe custody , or such as are committed to feoffees of trust for uses appointed , or such as by last will are intrusted to executors . vvhat is the nature of things deposited ? vvhen neither the dominion and right , nor the use of the thing is alienated , but only the safe custody is committed to a man. what is his duty ? that hee safely keep that which is committed to his trust , and willingly restore it to the owner when he calleth for it . vvhat is his theft ? first , when he converteth the thing committed to his keeping to his own use . secondly , when he will not restore it to the owner when he desireth to have it . but what if the things deposited bee stolne , or become worse ? if it bee by his default that had the keeping of them , hee is to make it good : but if by oath he can cleare himselfe of all unfaithfulnesse and negligence , the owner and not he must beare the losse , exod. . , . what is the duty of feoduciaries and executors ? that they faithfully discharge their trust , and doe their will ( and not their owne ) who have reposed confidence in them . how doe they offend ? when they faile in their trust , and aime more at their owne profit , then at the performing of their will who have entrusted them , or the faithfull discharge of their duty . these are duties which respect things committed to trust : what say you of persons thus intrusted ? those are pupills , and children in their nonage , who being unable to governe , direct , protect , and order themselves , are by the lawes of god and man , committed to the care and tuition of others . what is the duty of their tutors and guardians ? that they carry themselves towards them faithfully , according to the trust reposed in them ; and like parents , aime chiefly at the good of their pupils and wards , and not their owne gaine and profit , esth. . . remembring that they shall one day be called to give an account of these persons committed to their charge and trust , and of all the goods belonging unto them . so much of just getting goods : now in the order propounded we are come to the just possession , and retention of them : what is required unto this just possession ? two things . first , the keeping of our owne goods . secondly , the restitution of that which justly belongeth to others . what doth this commandement require of us in the former respect ? that we be not wanting to the just preservation , not onely of our neighbours , but also of our owne goods . how prove you this . because our goods are gods talents , eommitted unto us ; of which wee must give an account to our great lord and master . and therefore if through our owne fault and negligence wee suffer them to bee lost , or to be taken unjustly from us , we rob our selves , and the poore also , who have right unto that which wee can well spare from our owne uses . what doth this commandement require concerning restitution of other mens goods ? that we readily restore those goods which either we have unjustly gotten from the right owners , or which we cannot justly retaine . how doe you prove that goods unjustly gotten ought to be restored ? both by gods precepts , the examples of the godly , and necessary reasons . for the first , god strictly requireth , that if any thing be unjustly gotten , as either by violence , or by fraud and deceit , or any other wayes , restitution bee made to the true owner , lev. . , , , . num. . , , . by what examples doe you evince it ? before the law , by the example of jacob and his sonnes , gen. . . vnder the law , by the profession of samuel , sam. . . and the practice of micah , judges . . who , though an idolater , made conscience of it ; and of the jewes , nehem. . , . and under the gospell we have the example of zaccheus , luke . . yea judas himselfe , being convinced of his sinne , maketh restitution : so that they herein are worse then judas who refuse to doe it . what reason have you for it ? because it is a duty necessarily to be performed by all that hope for salvation : for without restitution wee can neither have any true faith to perswade us that our sinne of theft is remitted , nor any sincere repentance . for god pardons no sin which we still pertinaciously retaine and live in , prov. . . but he that restoreth not ill-gotten goods , liveth still in his theft , and repenteth not of it , seeing restitution is an inseparable fruit of repentance , ezek. . . but what is to be considered in this restitution ? foure things . first , who is to make it ; namely , every man who hath gotten any thing unjustly , either by force or fraud , by contract or out of contract , by calumny , and false accusation , by lying , oppression , or any other evill course , luke . . numb . . lev. . . secondly , to whom restitution is to be made ; namely , to him who is wronged , defrauded or oppressed ; lev. . . or to his kindred , if he bee dead , or if none such can be found , to pious uses . thirdly , how much ought to be restored ; to wit , all the whole that is unjustly gotten , if he be able , or at least so much to the uttermost as he is able ; yea the law of god required , that to the principall a fifth part should be added , lev. . . numb . . . and even equity it selfe requireth , that beside the principall it selfe , so much more should be added as the party is damnified by this unjust detention of his goods . fourthly , when this restitution ought to be made ; namely , not at the end of our lives , or after our death ; but as soone as we repent , and desire at gods hands that our sin should be forgiven . we must confesse , bewayle , and forsake our sin , that god may be reconciled unto us , and then we must make satisfaction to our wronged neighbour , mat. . , . what are the things , which though they be justly gotten , yet are unjustly detained ? such things as others having lost , we have found : for such things come unto us by the disposing of gods providence , and we may justly keep them till we can find out the true owners ; so that we make diligent enquiry after them , with a resolution to restore what we have thus found , when we know to whom they belong , deut. . . exod. . . hitherto of the duties which belong to just getting and possession of goods : now what is required to the right use of them ? two things : fruition , in respect of our selves ; and communication , in respect of others , prov. . , . what is required to the former ? that we thankfully and comfortably enjoy gods blessings which he hath bestowed upon us , eccles. . , . how must this be done ? by exercising two vertues . the first is parsimony or thriftinesse , whereby we honestly keep and preserve our goods , that they be not vainly and unprofitably mis-spent , john . . prov. . . to . the second is frugality , whereby we dispose of our goods justly and honestly gotten , to fit and necessary uses , in a sober and moderate manner . what vertues then must here concurre in the right use of our goods ? these foure : . iustice in getting them . . thriftinesse in keeping them . . frugality in enjoying them . . liberality in communicating them . for without justice , parsimony degenerateth into covetousnesse ; frugality without liberality , into sordid miserlinesse ; liberality without parsimony and frugality , into prodigality . what vices are opposed to these vertues ? two : . tenacity , or sordid gripplenesse . secondly , profusion , and wastefulnesse . what is tenacity ? a kinde of covetousnesse which restraineth men , both from communicating their goods to others , and from enjoying them themselves , eccles. . . & . , . wherein doe such offend ? by committing a double theft . first , against their neighbours , seeing god hath not made them absolute owners of their riches , but stewards , who must dispose of them also for the good of others , which if they doe not , they rob them of their right , james . , , . secondly , against themselves , in defrauding their owne soules of the use of those blessings which god hath allowed them , eccles. . . what doe you think of such misers ? first , that none are more wicked , seeing they are neither good for themselves , nor others , eccles. . . secondly , none poorer , seeing though they possesse much , yet they enjoy nothing , and want as well what they have , as what they have not . thirdly , none more foolish , seeing they want for feare of wanting , and live poore that they may dye rich . fourthly , none more wretched , seeing they deprive themselves both of the comforts of this life , and of the joyes of the life to come . what is the other extreame ? profusion and wastfulnesse : and this is two-fold , either in spending above their meanes in unnecessarie expences , whereby they either ruine their estates , or expose themselves to the devills tentations , in using unlawfull meanes to recover that which they have wastfully mis-spent . or secondly , in wasting their goods in dishonest & riotous courses , tending to luxurie and riot , whereby they necessitate themselves to use all unlawfull meanes to get so much more wealth as may serve to maintaine their riotous expences ; and so luxury becommeth the mother of covetousnesse ; and covetousnesse the nurse of luxuriousnesse . what is the use of our goods respecting others ? it is by communication or liberall alienation of them for the use and benefit of others . what vertues are hereunto required ? two : liberality and iustice. liberality , whereby we communicate our goods with a ready and cheerefull minde . secondly , iustice , that we thus communicate that onely which is our owne . and these must goe hand in hand , and are therefore conjoyned by salomon , proverbs . . what are the kindes of liberall alienation ? they are two . for it is for a certaine time onely , or for ever . what is that which is onely for a certaine time ? it is either a liberall alienation of the use onely of a thing for a certaine time , or of the dominion also , and that freely , without any expectation of recompence . for both these ought to be liberall , respecting onely the profit of the receiver : and secondly , just , to which is required that that which is lent bee his own who lendeth it , and fit for his use who borroweth it : and this duty is commended , psalme . . and commanded , deut. . . , matth. . . luke . . what is that alienation which is for ever ? it is free giving , when as goods are alienated from the true owner unto another liberally , and without expectation of any recompence , cor. . . acts . . what is further required to it ? that it be not only free , but also just , giving that only which is a mans owne , and not anothers , which were no better then theft : as when a man by lavish giving defraudeth his children of their inheritance , or giveth his goods or lands from his daughters to strangers , or remote kindred of his name , because he hath no sonnes to continue it . secondly , that we make good choice of those upon whom we confer benefits , either for their worth or indigency ; but especially , we must give and doe good to those who are of the houshold of faith , gal. . . what are the uses unto which we must freely contribute ? they are either publick or private , and the publick are either civill or ecclesiasticall . what are the civill ? when as we freely give our goods for the service , preservation and benefit of the common-wealth , both in the time of peace and warre . to which uses we must give freely , to the uttermost of our ability : yea , even above it , when the necessity of the state requireth it , seeing the good of the whole body must be preferred before the good of any particular member , sam. . , , . what are the ecclesiasticall ? when as we give freely for the maintenance of the ministery , and means of gods worship , tending to the salvation of our soules . to which uses we must give so much the more cheerefully , as the soule is to be preferred before the body , or outward estate , luke . and last . prov. . . an example whereof we have in the israelites , exod. . , . chron. . . and if they were so free and liberall in giving towards the building of the tabernacle and temple , how much more should we towards the building of gods spirituall houses and temples for the holy-ghost ? what are the private uses ? for the benefit and reliefe of private men , whose necessity doth require it of us according to our abilities ; and these are those almes-deeds , and other works of mercy , unto which the apostle exhorteth , heb. . . and are partly fruits of mercy , and partly of brotherly love , and christian charity , of which we shall have occasion to speake afterwards . hitherto you have spoken of the duties respecting our owne and neighbours person , both in regard of life in the sixth , and of chastity in the seventh , as also our owne and their gods in the eighth . now what is the ninth commandement ? thou shalt not beare false witnesse against thy neighbour . what is the maine scope and end at which god aymeth in this commandement ? the conservation of truth amongst men , and of our owne and neighbours fame and good name . why doth god so much regard truth ? because it is most deare unto him ; for he is the god of truth , deut. . . psal. . . yea truth it selfe , john . . therefore christ came into the world , that he might beare witnesse unto the truth , john . . and by speaking the truth god is glorified , josh. . . why doth he respect so much our fame and good name ? because it is his owne good gift , and therefore he taketh care to preserve that unto us , which himself hath given . what was the occasion of this commandement ? first , our naturall corruption , which maketh us prone to lying , psal. . . rom. . . as appeareth hereby , in that we no sooner speak then lye , and not onely for advantage , but without any cause , out of meer vanity . secondly , out of a naturall disposition men are ready to trespasse against the fame and good name of others ; and this ariseth out of meere envie and pride , which maketh us ready to abase others , to advance our selves : and these corruptions god opposeth in this commandement . what is the thing that is here chiefly forbidden ? that we should not in legall proceedings and courts of justice give a false testimony concerning our neighbours , as appeareth by the words expresly used , thou shalt not answere a false testimony concerning thy neighbour , which imply a precedent question or examination , unlesse we will say that answering is here used for speaking or saying , as it is often times , matth. . . luk. . , . matth. . . and then the meaning is , that we must not give a false testimony of our neighbour either publikely or privately , whether it be with or against him ; or if we had rather take it of legall testimonies in courts of justice , then by a synecdoche we must under this one kinde understand all other kindes of false testimonies , but this is here named as the chiefe , and of all the rest most hurtfull and pernicious , to comprehend under it all the rest , as it is in the other commandements . what then is the negative part of this commandement ? it generally forbiddeth all false , vaine , and offensive speeches concerning our neighbour , whether it be for or against him , whether in judgement or out of judgement , although principally here are forbidden all false testimonies which tend to the prejudice of the fame or state of our neighbours ; or more briefly it forbiddeth all falsity and untruth , especially that which is prejudiciall to our neighbour in any respect , or to our selves . what doth the affirmative part require ? two things : the conservation of the truth , and of our own and neighbours good name , with all duties of the tongue homogeneall and of the same nature and kind , with all helps and meanes tending hereunto . why are our words and speeches so much to be regarded , seeing they are but winde , as is commonly supposed ? great care is to be had of our speech , seeing it is an excellent faculty peculiar to man , and being a speciall gift of god it must not be abused to gods dishonour and our owne destruction . neither are words slightly to be regarded , seeing we must give account of every idle word , and by our words we shall be justified or condemned , matth. . . and the wise man telleth us , that death and life are in the power of the tongue , pro. . . and that a wholesome tongue is a tree of life , whereas an evill tongue is an unruly evill , and full of deadly poison , james . . which if we doe not subdue and rule , whatsoever profession we make of religion it is all in vaine james . . what is the summe of the duties of the tongue here required ? that our speeches be both true and charitable : for these must inseparably goe together ; for charity rejoiceth in truth , cor. . . and the truth must be spoken in love , eph. . . for truth without love savoureth of malice , and charity without truth is false , vaine , and foolish . unto what heads then are these duties of the tongue , required in this commandement , to be referred ? vnto two : . the conservation of truth amongst men ; and . the conservation of our owne and our neighbours fame and good name . what have you to say concerning truth ? two things . first , what this truth is . secondly , the meanes of conserving it . what is to be considered in truth it selfe ? three things , first , what it is . secondly , whether it be to be professed . thirdly , after what manner . what is truth or veracity ? it is an habit of speaking that which is true from our hearts , psal. . . what is required hereunto ? two things . first , that our speech be agreeable to our minds . secondly , that our minds be agreeable to the thing : for though we speak that which is true , yet if we think it false , we are lyers , because our tongue agreeth not with our mindes : and if that we speak be false , and yet we think it true , we doe not speak truely , for though truth be in our hearts , yet a lye is in our mouths ; and though we cannot be called lyers , because we speak as we think , yet may we be said to tell a lye , because that we say is false . what great necessity is there of this truth ? very great : for if speech be necessary , ( as all confesse ) then also speaking truth , without which there would be no use of speech ; for take away truth , and it were better that we were dumbe , then that we should be endued with this faculty of speaking what other motives are there to embrace it ? because it is both commended and commanded in the scripture : it is commended as a vertue which god greatly loveth , psal. . . as a note of a citizen of heaven , psal. . . and of one who shall be established for ever , pro. . . it is commanded ephes. . . zach. . , . is it onely sufficient to know the truth and beleeve it ? no : we must also upon all fit occasions professe it with our mouthes , rom. . , . matth. . , . how must the truth he professed ? freely and simply . how is it done freely ? when as we professe it willingly and undauntedly , so farre forth as the matter , place , and time doe require . so dan. . , , . acts . , , . how is it done simply ? when as it is done without guile and dissimulation , shifts or shuffles . what are the vices opposite to truth ? they are two : first , falsity and lying . secondly , vanity , or an habite of lying . what is lying ? it is twofold : first , when we speak that which is false . secondly , when as we speak that which is true , falsly , and with a mind to deceive . what is it to speak that which is false ? when as we doe not speak as the thing is , whether we thinke it true or no. what is it to speak falsly ? when as we doe not speak as we think , whether the thing be true or false . what are the reasons which may disswade from lying ? . because god is true , and the author of truth ; and the devill a lyer , and the father of lyes ; and as truth maketh us like unto god , so lyes make us like unto the devill . . because it is strictly forbidden in the scriptures , lev. . . exod. . . col. . . eph. . . . because the lyer sinneth grievously , not onely against his neighbour , but also against god himself , lev. . . . because the scriptures condemne lying as the spawne of the old serpent , john . . and as a thing abominable and odious unto god , pro. . . & . . . because it perverteth the use of speech , taketh away all credit and faith between man and man , and quite overthroweth all humane society , which cannot stand without contracts and commerce , nor they without truth . lastly , because god severely punisheth lyes , pro. . , . psal. . . acts . , , , &c. and that both in this life with infamy and disgrace , for it maketh a man esteemed base and of no credit , so that the usuall lyer is not beleeved when he speaketh truth , eccles. . . and in the life to come , for it excludeth out of heaven , apoc. . . and casteth men into that lake which burneth with fire and brimstone , chap. . . how are lyes usually distinguished ? into three sorts , merry lyes . officious lyes . pernicious lyes . what are merry lyes ? such as are spoken onely to delight the hearers , and make sport . are such to be condemned as sinfull , seeing they doe no man hurt ? yes verily , for the scriptures condemne not onely false , but also all vaine speeches , matth. . . secondly , because they are against truth , and cannot be spoken without impeaching of it . thirdly , lies must not be spoken to delight princes , who have most cause of care and trouble , hos. . . fourthly , lyes must not be spoken for profit , and therefore much lesse for delight . what are officious lyes ? such as are spoken either for our owne , or neighbours profit , and doe not hurt any man. are such lyes unlawfull likewise ? yes surely , and upon the same grounds ; for though we may buy the truth at a deare purchase , yet we must not sell it at any rate , prov. . . and if it be unlawfull to lye in the cause of god , because it hath no need to be supported by our lyes , iob . , . much lesse for our owne or neighbours profit . what doe you call vanity in lying ? when men by a corrupt custome are so habituated to lying , that they will lye for every cause , yea even for no cause , and when they might attain their ends as well and easily by speaking truth . what vices are opposite to freedome and liberty in speaking the truth ? they are either in the excesse , or in the defect . vvhat in the excesse ? vnseasonable and undiscreet profession of the truth , with the danger or losse of our selves or others , when neither the glory of god , nor our own , or neighbours good doth require it . and in such cases our saviour himselfe would not professe the truth , though he were pressed unto it by his malicious enemies , iohn . , . because he should thereby have but cast pearles before swine , contrary to his owne doctrine , matth. . . what is opposite in defect ? when either out of a cowardly fear , or some other sinister respect wee deny the truth in our words , or betray it by our silence . of the former we have an example in peter , matth. of the other in those weak christians , tim. . . but is it not sometime lawfull to conceale the truth ? yes surely , when neither the glory of god , nor our owne , or neighbours good doe require the profession of it , but yet with this caution , that we doe not speak any untruth to conceale it . sam. . . . what is opposed to simplicity in speaking the truth ? simulation or double dealing ; which is two-fold , either in our words , or deeds . what is that in our words ? when wee speake one thing , and thinke another , or speake with an heart and a heart , in the scripture phrase , psalme . . this is called a deceitfull tongue and mouth , zeph. . . and a tongue that frameth deceit , psalme . . as it is described , psalme . . ier. . , . the which is to be avoyded , psalme . . and christs example to be imitated , pet. . . what is simulation in our deeds ? when as one thing is pretended , and another thing is intended . so ioab killed abner , and amasa under pretence of friendship . but howsoever this is esteemed policie with men , yet it is odious to god , psal. . . and punished with immature death , psal. and last . you have spoken of truth it selfe , and the opposites unto it ; now shew what are the meanes of it ? they are of two sorts . first , that it may be amongst men . secondly , that it may have a profitable being . what is required to the being of it . two things . first , that it may be knowne . secondly , that being knowne , it may be preserved . what is required to the knowing of it ? two things . first , a love of the truth . secondly , teachablenesse . what is the love of the truth ? first , when as men are so affected towards the truth , that they study with all their endeavour to get it , but will not sell it at any price , proverbs , . secondly , when as they are willing to defend it upon all occasions , ecclus. . . what is opposite hereunto ? first , love of lies , which excludeth out of heaven , apoc. . . secondly , voluntary ignorance , pet. . . what is opposite to the defence of truth ? when as it is deserted or opposed . what is teachablenesse ? a fruit of the love of truth : when as men are ready and willing to admit the truth , and to give place to better reasons , acts . . what is further required to the preserving of truth ? that we be constant , and not carried away with every winde of doctrine , eph. . . and these two vertues must concurre : for teachablenesse without constancy degenerateth into levity and vain credulity , and constancy without teachablenesse into pertinacie . what are the meanes of the profitable being of truth amongst men ? profitable speech ; which is accompanied and furthered with curtesie , and civility , and remedied with silence . when is our speech profitable ? first , when it advanceth gods glory , either in respect of the matter of it , or the end . the matter , when as we praise god , and celebrate his glory , psalme . and last . ephes. . . iames . . and gods glory is the end of our speech , when as it is chiefely referred thereunto . how doth our speech tend to our neighbours profit ? first and chiefly when it tendeth to his spirituall good and edification , as instructing the ignorant , counselling them that need counsell , comforting the afflicted , strengthening the weak , exhorting the sluggish , admonishing them that erre , and rebuking them who wilfully offend . secondly , when it tendeth to his temporall profit either for his honest delight in a witty and facetious way , called vrbanity , which may be called the sauce that seasoneth truth , cor. . . or for his profit , when as it hath some necessary use for the good of his body or state . what is the meanes of furthering this profitable truth in our speeches ? curtesie and affability , which is a vertue whereby we are easily drawn to communicate with others , by talking with them in a humane and curteous manner , with expressions of love and good-will : an example whereof we have in christ , john . , . who for this cause was said to be a friend to publicans and sinners . what is the remedy against the contrary vice ? taciturnity , or seasonable silence , which is a vertue that keepeth counsell , and restraineth us from uttering secrets , or any unprofitable , unnecessary , and unseasonable speeches , which in the scriptures is made a note of a wise man , pro. . and last , . . jam. . . and is commended to all , especially to women , tim. . , . and young men in the presence of their elders and betters , ecclus . . and these two vertues , taciturnity and affability , must goe together ; for affability without seasonable silence degenerateth into vaine babling ; and silence without affability into cynicall sullennesse , and sowre churlishnesse . what are the opposites to these vertues , and namely to profitable speech ? they are two : first , speech unprofitable . secondly , that which is hurtfull . vvhat is unprofitable and vaine speech ? that which is not referred either to gods glory , or our own or neighbours good , which is condemned in the scripture , psal. . . deut. . . tit. . . pro. . . and accountable at the day of judgment , matth. . . what is hurtfull speech ? first , that which tendeth to gods dishonour , as imprecations , blasphemies , rash and false oaths . secondly , that which tendeth to our owne and neighbours hurt , and is opposed either to edification , or the temporall good of his person , name , or state . what is speech opposite to edification ? rotten and unsavoury speech , eph. . . which is called rotten , because it springeth from a rotten and poisonous fountaine , and is also apt to infect and poison the hearers , cor. . . what are the kinds of this rotten speech ? they are many : as by our words to misse-lead men , to give evill counsell , grieve the afflicted , to encourage men to run on in sinne , to praise men in their evill courses , and the like . what vices are opposed to urbanity ? there are divers : some in the excesse , as witty speeches wantonly wicked , scurrility , talkativenesse , and vaine babling . in the defect , such speeches as are foolish and unsavoury . vvhat vices are opposite to affability ? in the excesse , counterfeit complements , sam. . . secondly , lightnesse and idle talk . and in the defect ▪ morosity , and churlish speeches . vvhat vices are opposed to seasonable silence ? prating , and immoderate and unseasonable multiplying of words , pro. . . psal. . . secondly , futility , when men can hold in no secrets ; but unseasonably vent out all that is in their mindes , prov. . . and . . and . . ecclus . . thirdly , unseasonable suppressing of truth with silence . you have spoken of conserving of truth , now speak of our fame and good name : and first shew why it is to be respected ? we ought to have singular care of preserving of our owne and neighbours good name , because it is no lesse deare to a good man then his life , eccles. . . pro. . . & . . vvhat is required to the conserving of our neighbours good name ? first , an internall disposition , care , and study of preserving it , which we shall shew by these fruits : first , when we are glad of it , and rejoice in it , rom. . . coloss. . , . and are grieved when as it is blacked and blemished . vvhat other fruits are there of it ? they respect either our hearing , judgment , or reports . our hearing ; first , when as we shut our eares to whisperers and slanderers ; for their detractions and slanders cannot hurt our neighbours good name , if we will not heare and beleeve them , pro. . . and this is a note of a citizen of heaven , psal. . . secondly , when as we willingly and cheerfully heare the praises of our neighbours , which is a signe of an honest heart , that is free from self-love and envie . vvhat is required in the judgement ? a candid and ingenuous disposition to preserve our neighbours fame , and in all things doubtfull to judge the best of his words and deeds . vvhat are the fruits hereof ? not to nourish hard conceits of him , but when they arise to suppresse them , if the grounds of them be not very probable . secondly , not to beleeve rashly any evill of our neighbour . thirdly , to take and conster all things well done and spoken by him in the best sense . fourthly , to interpret and take things doubtfull in the better part . vvhat are the fruits respecting reports ? silence and secrecy : for it is a christian duty to keep secret our neighbours faults , which proceed from infirmity and humane frailty , unlesse it be to amend him by admonition or seasonable reproofe , lev. . . matth. . , . gen. . . cor. . . or to give warning to the hearer , that he may prevent some evill that is intended against him , jer. . . act. . . or to preserve him that he be not infected with the contagion of his sinne with whom he converseth : or finally , when himselfe is necessitated to discover anothers faults and crimes , lest by silence he become accessary unto them , as in case of felony , murther , or treason , eccles. . . what are the vices opposite to these vertues ? to the care of preserving our neighbours name is opposed , first , carelesnesse , as if it did not concerne us , which argueth defect of love . secondly , a study and desire to detract from his fame , and to lessen his credit and estimation , which is a fruit of hatred and envie , matth. . . what are the vices opposite to those vertues which respect the meanes ? they are referred either to hearing , the judgement , or report . what are those which respect hearing ? first , to have itching eares after such rumors as tend to our neighbors infamy and disgrace , forbidden , exod. . . prov. . . which was sauls sin , sam. . . secondly , to have our eares open to heare calumnies and reproaches , and shut to our neighbours praises , which is a fruit of envy and self-love . what are the vices which respect the judgement ? they are vices opposite to candid ingenuity ; as first , suspiciousnesse , when we suspect evill of our neighbour without just cause , and upon every slight occasion , tim. . . which is a false testimony of the heart . secondly , to beleeve rashly rumors reported from others , tending to the disgrace of our neighbours , which have no sure ground ; which was putiphars fault , gen. . . and davids , sam. . , . thirdly , hard and uncharitable censures ; either in respect of their sayings and doings , sinisterly interpreting things well spoken or done , or taking things doubtfull in the worst sense : or in respect of their persons , censuring and condemning them rashly , when as we have no just cause , sam. . . acts . . luke . . and . . acts . . what vice respecteth report ? first , when as men raise false reports against their neighbours . secondly , when as they discover uncharitably their secret faults , especially arising from infirmity and humane frailty , prov. . . what is opposite to the externall profession of truth , concerning our neighbour , which ought to be charitable ? first , a malicious testimony , though true , which ariseth from malice and envy , and tendeth to a sinister and evill end , sam. . . psal. . , . secondly , a false testimony , which is either simply false , as that king. . . acts . . or true in the letter of the words , but false in the sense , as that against thirst , mat. . , . john . . into what sorts are testimonies spoken of in this commandement to be distinguished ? they are either publick , or private ; and the publick , either in the courts of iustice , or out of them . of which doth this commandement principally speake ? of publick and legall testimonies , which are to be regarded above others , because it is the judgement of god rather then man , deut. . . chron. . . and therefore he that perverteth this judgement , maketh god himselfe as much as in him is , guilty of his sin of injustice . what are the kinds of legall testimonies ? they are either of the iudge , or of the notary , or the parties suing , contending and pleading , or of the witnesse . what is the testimony of the judge ? it is his sentence which he giveth in the cause tryed before him . what is herein required of him ? first , that before he give sentence , he throughly examine and finde out the truth and equity of the cause , deut. . . & . . & . . according to gods owne example , gen. . , . & . . secondly , that in passing sentence he judge according to truth , justice , and equity : for iudges must be men of truth , exod. . . secondly , just and righteous , deut. . . & . . lev. . . and thirdly , not just in a rigid and extreame way , according to the letter of the law ; but so as when there is just occasion he must moderate the rigour of the law with equity , which is the true sense and life of the law. but is not the judge to give sentence according to things legally alleadged and proved ? yes ordinarily . but if he undoubtedly upon his owne certaine knowledge know , that things are otherwise then they seeme to be by testimonies , pleadings and reasons alleadged , he must judge according to knowne truth , and defend the cause , being just , which is oppressed by false evidences and reasons , or otherwise he shall sin against his owne knowledge and conscience , prov. . , . what are the vices opposite hereunto ? they are two : . rash. . perverse judgement . what is rash judgement ? it is done divers wayes : first , when as the iudge pronounceth sentence before the cause be sufficiently examined and knowne , prov. . . secondly , when as they condemne any man before they have heard his cause , acts . , . thirdly , when as they pronounce sentence , having heard one part only . so david , sam. . . let such remember that of salomon , prov. . . fourthly , when as they in matters concerning life and death give sentence upon the single testimony of one witnesse , deut. . . whas is perverse iudgement ? when as truth is oppressed , and justice and right is perverted , whereby the wicked is acquitted , and the just condemned , prov. . . which for the most part hapneth , because the iudge is corrupted with bribes , or accepteth persons , both which are forbidden and condemned , deut. . , . exod. . . prov. . , . & . lev. . . deut. . , . what must iudges doe to avoid this ? they must ever remember that in the seat of iustice they represent god himselfe , and in that regard are called gods , exod. . . psal . , . and therefore they must judge as god would if he were present , chron. . . which if they doe not , they must expect that woe threatened , isa. . . neither must they protract suites , but put as speedy an end unto them as the cause will permit , exod. . . . what is the duty of the notary ? that they commit things truly to writing , conserve them truly , and truly recite them . what are the persons suing and contending in law ? they are either the principall , or lesse principall : the principall are the plaintiffe and defendant , to both which this common duty belongeth . . that they doe not contend in law , unlesse in their consciences they are perswaded that their cause is good & just ; yea and necessary also . . that in pursuing of it they doe not say or doe any thing that is false and unjust . what are the vices opposite hereunto ? first , to commence suits out of a love and desire of contention . secondly , to produce false instruments , writings , proofes , seales , and suborne false witnesses . what are the speciall corruptions of the plaintiffe ? first , to calumniate upon a false or uncertaine ground , deut. . . so haman , esth. . . so acts . . secondly , when prevaricating and trifling in the cause , they conceale and let passe weighty matters and hainous crimes , and insist upon those which are light , feigned , and impertinent ; so as they may seem to dally and trifle with their adversary , rather then to contend in a legall manner . thirdly , when as they fall off , and hang back from a just accusation once undertaken . what are the speciall sinnes of the defendant ? to defend himselfe in a false way ; which is done in a various manner . first , by false speaking , in denying the fault whereof hee is accused , and standeth guilty , as it is usuall among us ; whereas wee should give glory unto god by confessing our sinne , ios. . . iob . . and not by denying the truth , to adde sin unto sins secondly , by concealing and hiding the truth , which hee ought to confesse . thirdly , by answering indirectly ; and so waving a just accusation . so adam , gen. . . how else doth the defendant offend ? first , by making an unjust appeale to protract the suit . secondly , by resisting a just sentence , which is to resist gods ordinance in a lawfull power instituted by him , and so to make himselfe liable to damnation . rom. . . who are the persons that are lesse principall ? the lawyers , who plead the cause of the parties and principalls . what are their duties ? first , to undertake the defence of such causes onely as in their judgement appeare to be good and just . secondly , to defend them in a true and just manner . vvhat are the corruptions opposite hereunto ? first , wittingly , to undertake the defence of ill and unjust causes , wherein they sinne ; first , against god , whilst they labour to overturne truth and judgement , eccles. . . secondly , against their neighbour : as first , against the iudge , in seeking to corrupt his judgement , that hee may passe an unjust sentence : secondly , against his client , by incouraging him in a sinfull course , if hee prevaile ; or defrauding him of his money , if hee doe not : thirdly , against his adversary , whom he woundeth , either in his body , goods , or fame , prov. . . thirdly , against his owne soule : first , in a sinfull defence of an unjust cause , exod. . . . chr. . . rom. . . . secondly , by setting his tongue to sale to speak lyes for fees , prov. . . and with their tongue their soules also . what other vice doe lawyers commit by handling of their causes in an evill manner ? they handle them ill , first , by lying either for their client , or against their adversary ; in both which they are guilty of a false testimony . secondly , by prevarication in betraying the cause of their client , whilst they seeme to defend it : and this is the worst kinde of cousenage and theft . what is the testimony of the witnesse which this commandement specially respecteth , and what is required unto it ? two things . first , that he be ready and willing to give his testimony when need requireth . secondly , that he doe give a true testimony . when doth need require it ? either when lawfull authority calleth for it ; or when thereby he can doe his neighbour good , prov. . . psal. . . prov. . . what are the vices opposite hereunto ? first , to detract and with-hold a true testimony . secondly , to give a false testimony . what doe you thinke of this sinne ? that it is odious , & abominable to god , pro. . . and therefore god made choice of this sin as most hainous , to comprehend under it also sins of the like kinde , as in the other commandements forbidding murther , adultery , theft . secondly , because he addeth perjurie to his false testimonie . thirdly , because he sinneth against the iudge , whom he laboureth to pervert , against the plaintiffe and the defendant , prov. . . and most of all against his owne soule , as before , prov. . . . & . . deut. . . . apoc. . . & . . you have spoken of publike testimonies in courts of justice : now what are those which are given out of courts ? they are either open and manifest , or else hid and secret . what are those that are open and manifest ? they are either in the publick ministery of the word , or in publick writings , or in elections . how in the publick ministery ? he giveth therein a false testimony , who preacheth false doctrine , which is repugnant to gods glory , or hindreth mans salvation , which god hath appointed to be punished with death , zach. . . and the same is to be said of those who in their publick writings broach errours , or oppose the truth . how in elections ? when those are not preferred that are worthy , but those that are unworthy ; for in elections men testifie their excellency that are chosen before others . what are the false testimonies that are hidden and in secret ? they are either in infamous libels , which by the civill law disable a man from giving any testimony ; or the spreading of false rumours , and scandalous reports , tending to the disgrace of our neighbours , exod. . . you have spoken of publike testimonies , now what are private tectimonies , or the private profession of the truth with charity ? it is either of the vertues , or vices of our neighbours . what is the duty which respects the vertues of our neighbours ? it is willingly to acknowledge , and ingenuously to commend , the vertues and good parts of our neighbours , both absent and present , to the glory of god that gave them , and the encrease of vertue in him that hath received it , cor. . . what is that duty which respecteth the vices of our neighbour ? it is freely to admonish and reprove him being present , matth. . . lev. . . pro. . , . psal. . . and in his absence to cover his faults , as far as will stand with justice and charity , pet. . . what are the opposite vices ? they are two : flattery , and evill speaking . vvhat is flattery ? it is faire and fawning speech , whereby a man is falsly and unworthily praised . how doth the flatterer offend ? first , in respect of the object , when they commend another either for a thing doubtfull and uncertaine , whether it be good or evill ; or for a knowne evill , pro. . . & . , . secondly , in respect of the manner , and that either in dissimulation , pro. . . or above measure , acts . . thirdly , in respect of the end , and that either for their owne profit , as parasites doe ; or for his hurt and ruine whom they flatter , pro. . . jer. . . matth. . . vvhat is the second opposite vice ? it is evill speaking : and this is either against one present , by railing and reproachfull words , tending to his discredit and disgrace , matth. . . cor. . . and by scoffing and mocking , which is a kind of persecution , gen. . gal. . . or else against one absent , which is whispering , or obtrectation , or detraction . what evils are in the vice of whispering ? whisperers defame their neighbours , by discovering their faults and failings ; dissolve all friendship between man and man ▪ pro. . . and sow dissensions between them , pro. . . secondly , they spoile their neighbours of their good name , which is better then riches , pro. . . and more sweet then a precious ointment , eccles. . . and also of their friends , by sowing discord amongst them , pro. . . what is obtrectation ? the blacking and branding of our neighbours good name by secret and malitious words ; and that either by detracting from his vertues , or by malitious discovering of his vices . vvhat doe you thinke of this vice ? that it is a grievous sinne : for it deeply woundeth our neighbour in his life , goods , and fame . in which regard it is compared to bowes and arrowes that shoot in secret , ier. . . . psal. . , . to coales of iuniper , psalme . . to a sword , psalme . . proverbs . . to a rasor , psalme . . to the tongue of a serpent , psalme . . eccles. , . how should we keep our selves from it , being naturally addicted to it ? by considering that the scriptures forbid it , lev. . . iames . . and condemne it as an hainous sinne , psalme . . ezek. . . rom. . . secondly , because it is a signe of an hypocrite , who will declame against the sinnes of others , that themselves may be thought religious , james . . thirdly , because above other sinnes it maketh men like unto the devill , who hath his name from slandering , being a slanderer from the beginning , tim. . . tit. . . lastly , because gods heavy judgements and punishments are denounced against it , psalme . , . ezek. . . psalme . . & . . but is it not lawfull to speake truely of our neighbours faults ? there are few detracters and back-biters doe so , but either devise calumnies of things that are not , or adde something that is untrue of their owne . but though a man speak truth , yet if it be malitiously to doe hurt , or out of a vaine custome to keep their tongue in ure , he is a slanderer , and offendeth , if not against truth , yet against charity . what is the chiefe cause of detraction ? to be curious in prying into other mens lives and manners , and negligent in looking into our owne , and judging our selves . you have spoken of concerning our neighbours fame : now what is required to the conserving of our owne ? two things . first , that every one have a care of preserving his owne good name . secondly , that every one give a true testimony of himselfe . what is to be considered in the former ? three things . first , what this good fame is . secondly , how highly to be esteemed , that hereby we may be moved to this care of preserving it . thirdly , by what meanes it may be attained unto and kept . what is good fame ? it is a good opinion and esteem which men conceive of others for their vertues and deeds well done . and this is highly to be valued , proverbs . . eccl. . . as being not onely profitable to our selves , but also unto others , who are refreshed with the smell of this fragrant oyntment ; and studiously to be sought after , phil. . . wherein doth the care of conserving our good name consist ? first , in prosecuting , and using the meanes of getting it . secondly , in avoyding the meanes of both vaine-glory , and also infamy . vvhat are the meanes of getting and conserving our fame and good name ? first , and above all things to seek gods glory , his kingdome and righteousnesse , and to glorifie him by our serious study to walke before him in holinesse of life , and the exercise of all good workes , mat. . . & . . psalme . . sam. . . prov. . . secondly , we must avoyd the meanes of vain-glory , whereby men seek more the praise of men then of god , john . . & . . thirdly , to preferre the testimony of a good conscience , before the applause of men , cor. . . fourthly , to look more to the inward , then the outward man , and take more care to be good then to seeme good , and to approve our hearts unto god then our outward actions unto men , rom. . . fiftly , to avoid hypocrisie and dissimulation , which though for a time it may gaine the praise of men , yet at length god will pull off this false vizard , and expose the hypocrite to shame and contempt . sixtly , to shun that glory which men seek to gain by vanity and vice , sam. . . which were to glorie in our shame . seventhly , to abhorre flatterers , and parasites , and to love those who faithfully admonish us when we erre , and reprove us when we offend , kings . . eightly , to be severe in judging our selves , and charitable in censuring others , matth. . , . for if we thinke well of others , they likewise will thinke well of us . lastly , not to undertake great matters above our strength to gaine an opinion of our great parts and abilities , but to be lowly in our own eyes , psalme . . luke . , . but may we not at all in our good actions seek the praise of men ? we may not principally , and in the first place aime at this end in performing our duties , but rather gods glory , and the adorning of the gospell which we professe ; yet if god cast upon us this blessing of a good name and praise of well-doing , as a vantage unto the bargaine , it is not to be neglected ; seeing contempt of others opinion of us , especially those that are good , argueth both arrogancy , and desperate dissolutenesse ; wee must seek gods glory by good report , and evill report , cor. . . but if he be pleased to blesse us with unaffected fame , let us thankfully accept it , and use it as incouragement in well-doing , phil. . . rom. . . pet. . . what are the meanes of infamy from our selves ? all manner of sinne . for as sinne is the cause of shame , so shame the punishment of sinne . therefore all sinne is to bee avoyded of him that would preserve his fame . as first , open sinnes , eccles. . . yea not onely the sinne it selfe , but all appearance of it , thes. . . rom. . . secondly , secret sins , which if they be not repented of , god will discover them to our shame , sam. . . if not in this life , yet at christs comming before men and angels , luke . . & . . matth. . . luk. . . john . . what are the meanes of infamy from others ? either the opprobrious obloquies of railers , or the rumours and whisperings of back-biters and sycophants , against which we are bound to preserve our fame by speaking , writing , and ( if need bee ) the authority of the magistrate ; especially if we be publike persons , whose infamy may prejudice the church and common-wealth . you have spoken of conserving our fame , what say you to the second thing propounded , that is , a true testimony of our selves ? every one is bound by this commandement to give a true testimony of himselfe , as occasion is offered : for as we must speake nothing but truth of our neighbours , so also of our selves . how is this done ? either by modest acknowledging that which is good in us , or ingenuous confessing that which is evill ; or by denying a false good attributed unto us , modestly and humbly , or a false evill , wisely and warily . what is opposite hereunto ? when as we give a false testimony of our selves , by denying any truth ; or affirme any thing false concerning our selves , whether it be good or evill . may we then acknowledg that which is good in our selvs without vanity ? yes , if we do it with modesty , and chiefly to gods glory , from whom we have received all that is good in us , cor. . . what is opposite to the profession of truth concerning our selves ? first , an ironicall speech , whereby true good in our selves is denied . secondly , boasting or bragging , whereby it is falsly arrogated . how is the former vice committed ? either out of simplicity , when in an humble conceit of themselves men speak as they think , though it be not true , and therefore doe not properly lye , because their words agree with their minde ; who are not wholly to be justified , because they speak that which is not true , yet their falsity is no more to be condemned then their humility to be commended . and such was the excuse of moses , exod. . . & . . . and of jeremy , jer. . or secondly , they speak worse of themselves then they are in their own opinion , and that either out of modesty , to avoid bragging ; which though it cannot be wholly excused from being sinfull , because it is ingratitude to god to deny his gifts , and so derogatory to his glory and bounty , and not free from lying , yet it is extenuated by modesty and humility ; or else it proceedeth from a dissembled and counterfeit modesty and pride of heart , when men deny the good that is attributed unto them in a slight manner , to draw on double praise ; and so men offend both in opposing truth by lying , and humility also by seeking praise in a cunning way . what is the other opposite ? boasting and arrogancy . for as we must truly professe the good that is in us , or done by us , to gods glory , when need requireth , in a modest manner ; so must we carefully shun all vaine bragging , in arrogating unto our selves that good which belongeth not to us , or extolling it above due measure , seeing it cannot stand with modesty , pro. . . and is opposite to gods glory , from which we so much detract as we arrogate to our selves , cor. . . john . . in what respect doth the arrogant boaster offend ? three wayes ; first , in respect of the object : secondly , the manner : thirdly , the end . how in respect of the object ? when that he boasteth of that which is not truely good , but evill , which argueth desperate wickednesse , as in doeg , psal. . . phil. . . gen . , ● . and such are those who glory in their drinking and whoring . how in respect of the manner ? when this boasting is contrary to truth or charity : to truth , either in respect of the thing it selfe , or of opinion . how in respect of the thing it selfe ? when he arrogateth to himselfe the good he hath not , or in a greater measure then it is : so matth. . , . how in respect of opinion ? either his owne , when he arrogateth that to himselfe which in his owne opinion belongeth not to him : or the opinion of others , when his boasting exceedeth that merit and worth , which men truely conceive is not his due , or above that measure that he deserveth . how doth he sinne against charity ? both in respect of god , and his neighbour . in respect of god , either openly and professedly , as when he arrogates to himselfe that which is due onely to him , ezek. . . exod. . . esa. . . dan. . . or else more covertly and cunningly , when he spoyles god of his glory , by attributing the praise of the good things he hath given him unto himselfe , esa. . . secondly , in respect of his neighbour , when as his owne praises tend to the disgrace of others , luk. . . how doe men sinne in respect of the end ? when as they boast and bragge , either for their glory , which usually is accompanied with shame , rom. . . pro. . . or for their gaine , as when they glory in their skill to draw on profit ; which is the practice of empericks and mountebancks , acts . . what is the confession of truth concerning the evill that is in us , or done by us ? it is either before god , or men : before god we must confesse our sins , if we expect to have them pardoned , pro . . john . . psal. . . how are they to be confessed before men ? so farre forth as the glory of god requireth it , josh. . . john . . or the good and salvation of our neighbours , or our owne profit and necessity , james . . otherwise it is not necessary that we should lay them open to our owne shame . but howsoever we may conceale that which is evill in us , yet when it is questioned we must not deny that which is true , nor confesse that which is false in us : for by denying the truth , we lye , and adde sin unto sin , gen. . . and by confessing that evill falsly which is not in us , we also lye , and expose our selves to disgrace and danger , sam. . . compared with sam. . , . vvhat is the tenth commandent ? thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , &c. vvhat is the sinne chiefely here forbidden ? concupiscence , that is , those secret and internall sinnes , which goe before consent of will , and are the seedes of all other vices , of which sort are wicked and corrupt inclinations , thoughts , desires , which are repugnant to charity . vvhat is the end of this commandement ? it respecteth either god , our neighbours , or our selves . vvhat is the end which respecteth god ? that he might shew the perfection of that charity which in his law he requireth of us , and the excellency of it above all other humane laws . for humane and divine lawes differ , as the lawgivers themselves . and as god is a spirit , who is omniscient and searcheth the heart , so hee requireth spirituall obedience , rom. . . and bindeth by his law , which is spirituall , like himselfe , not onely the hand , tongue and outward man , as men doe by humane lawes , but even the most inward , hidden and secret thoughts and desires of the minde and heart . vvhat is the end respecting our neighbours ? that wee might not thinke or desire any thing tending to their hurt , but that with all the powers of our soules , we exercise charity , in doing them good , not seeking our owne good onely , but theirs also , cor. . . what is the end of this commandement respecting our selves ? that it might discover unto us our corruption , and how far wee are from that perfection which gods law requireth , rom. . . . . prov. . . psal. . . and secondly , that it might bee unto us a perfect rule of spirituall obedience , and might teach us chiefly to observe our hearts , prov. . . to suppresse the first and inward motions of sin , and to aspire to that originall puritie , that we had by creation . what was the occasion of this commandement ? threefold : first , the pravity of our hearts and thoughts , gen. . . and . . secondly , the blindnesse and stupidity of our mindes and hearts , which could neither see nor feele their owne pravity and corruption , rom. . , . thirdly , the errour of our judgements , which suppose that our thoughts be free , and that concupiscence and first thoughts are not sins till they have our conscent , because they are not in our power to restraine them . what is the difference betweene the spirituall obedience required in this and the other commandements ? in that it not onely requireth the internall obedience of the heart , with the outward man , as the rest doe , but also restraineth the first motions and inclinations , which goe before consent ; if wee had not rather say , that it is added to the other , as a full and more cleare explication of that spirituall obedience , which is required in all the rest . now shew the meaning of this commandement ; and first , what is that concupiscence which is here spoken of ? there are two sorts of concupiscence , or of the affections of the heart ; the first called the irascible , conceived against things evil which we shu● , as anger , hatred , feare , griefe , &c. the other called concupiscible , conceived towards things good and desirable , as love , joy , delight , &c. and these are things either truely evill or good , or else so onely in appearance . is all concupiscence here forbidden ? no , for there is some good and lawfull , some evill and unlawfull ; the one commanded , the other forbidden . what is lawfull concupiscence ? it is either naturall , or spirituall . naturall , that which desireth things good and necessary to our being , or well-being ; as food , cloathing , and other lawfull comforts of this life . secondly , spirituall , which lusteth and fighteth against the flesh , gal. . . and affecteth and coveteth after spirituall things , psal. . . what is opposite hereunto ? vnlawfull and evill concupiscence , col. . . which is also called concupiscence of men , pet. . . concupiscence of the flesh , gal. . , . worldly concupiscence , tit. . . lusts of the devill , john . . what are the kindes of this evill concupiscence ? either habituall , or actuall : habituall , is an evill inclination and pronenesse to that which is evill , or an evill desiring of it , which is a part of originall injustice , rom. . , . what is that evill concupiscence which is actuall ? it is distinguished into two kinds . first , in respect of the forme . secondly , in respect of the object . what is that which respecteth the forme ? it is either inchoate and imperfect , which is an act of sensuality onely , and the first and sudden motions of concupiscence , which goe before the act of reason and the will , tickling the minde and heart with a kinde of delight : or it is formed and perfected , having also the act of the will joyning with it , and consenting to it , thess. . . what are the degrees of that inchoate concupiscence ? they are three : first , an evill motion cast into our mindes , by either the devill , the world , or our owne flesh , corrupting the sense , memory , or phantasie , whereby wee have an hanging and hankring appetite after that which is our neighbours , as thinking it fit and convenient for us . secondly , a longing after it , and wishing for it , following that motion . thirdly , a tickling delight , arising from a conceit of the pleasure or profit which we should have in the enjoying of it , james . , , . how then doth sinne grow from its first conception to its full growth ? saint james in respect of the degrees of it compareth it to the conception , growth , and birth of an infant , in , and from the wombe , james . , . the first is , the abstraction of the minde and heart from good to evill , by the evill motion and appetite , which may be called the carnall copulation between the heart , and sinne , and satan . the second , inescation , and enticing of the heart with delight and consent unto it , as it were the retention of the seed . the third , consent to the acting of it , which may be called the conception of it . the fourth , deliberation after this consent , by what meanes and how it may be acted , which is the articulation and shaping of the parts and members . the fifth is the acting of sin it selfe , that is the birth of it , which being borne causeth death : which degrees and growth of sin may be observed in the example of eve , ahab , and david himself . how may evill concupiscence be distinguished in respect of the object ? into three kindes . first , of pleasure , which is the lust of the flesh . secondly , of profit , which is the lust of the eyes . thirdly , of honour and glory , which is the pride of life , john . . what are the parts of this commandement ? two : first , the affirmative : secondly , the negative : the first is here to be understood , the other is plainly expressed . what is forbidden in the negative ? evill concupiscence , which is twofold , either originall or actuall . what is originall concupiscence ? originall sin , which is the corruption and disorder of all the powers and faculties of soule and body , disposing them to all that is evill : it is also called habituall concupiscence , which is nothing else but an evill inclination and pronenesse to the transgression of gods law , which by corrupt nature is bred with us . how is it called in the scriptures ? the old man , ephes. . coloss. . . sin inhabiting and dwelling in us , the law of sin , the law of the members warring against the law of the mind , the flesh , the encompassing sin , &c. rom. . . gal. . , . heb. . . is this to be reputed sinne ? yes , and a great sin , as may appeare by these reasons . first , because it defileth and corrupteth the whole man , soule and body , with all their faculties , powers , and parts ; as the minde , will , memory , heart , affections , appetite ; with all the members of the body , which it maketh to be the instruments of evill . secondly , it polluteth all our words and works , and maketh them all repugnant to the law of god. thirdly , it is the root and fountaine of all our actuall sins , from which they grow and spring . fourthly , because it continually warreth against the spirit , and choaketh and quencheth the good motions of it , gal. . . pet. . . fifthly , because it maketh a man the slave of sinne and satan , rom. . , . sixthly , because it joyneth with the devill and the world , and betrayeth us to their tentations , eph. . , . seventhly , because it is an uncurable evill , seeing it so hangeth upon us that we cannot shake it off , heb. . . eighthly , because it is but the more irritated by the law of god , which should suppresse it , rom. . . lastly , because it maketh us children of wrath , and liable to everlasting condemnation , although dying in childhood , we should never commit any actuall transgression : for death and damnation raigned even over them which had not sinned after the similitude of adam . that is , by actuall transgression , rom. . . but doth this commandement extend to the prohibition of originall sin in the whole body , and all the parts of it ? no ; for it forbiddeth sins committed against our neighbours only , like all other commandements of the second table , as appeareth by the words themselves , and the apostles epitomizing of this whole table , in those words : thou shalt love thy neighbour as thy selfe , rom. . . and therefore , all originall injustice , wicked inclinations , thoughts and affections are here only forbidden , as they respect our neighbours , and are opposite to charity ; but as they respect god , and are repugnant to the love of him , they are forbidden in the first table . what are actuall concupiscences ? they are evill motions which are repugnant to charity . what are the kinds of them ? they are either such as are vaine and unprofitable , or such as are hurtfull and pernicious . how are they unprofitable ? so farre forth as they fasten mens minds to earthly things , and thereby withdraw them from heavenly . in what respects are they hurtfull ? first , because they are instruments of sin , as they are fit objects to every sin in its kinde : for if any objects are offered to the minde or senses , which self-love causeth them to thinke to be profitable , pleasant and desireable , concupiscence presently apprehendeth and catcheth at them to satisfie worldly lusts . secondly , they choake the seed of the word in the hearts of carnall men , mar. . . thirdly , they make men insatiable , knowing no end or measure in pursuing worldly things . fourthly , they cast men headlong , in whom they raigne , into sin , eph. . . and give them up to vile lusts , and a reprobate mind , rom. . . psal. . . fifthly , they fight against the soule , and if they overcome , bring it to destruction , pet. . . how many wayes are these motions evill ? two wayes , either in respect of the phantasie and cogitations of the minde , or in respect of the affections and imaginations of the heart . when are the thoughts evill ? then , and so far forth as they sollicite and encline us unto evill . why doe men thinke that thoughts are free , and not to be charged upon men , or called to account ? foolish men thinke and say so , but the scriptures say otherwise , and affirme them to be sins , prov. . . as being repugnant to charity , cor. . . and therefore forbid them , deut. . . injoyne us to confesse them , and to crave pardon for them , isa. . . acts . . and though we sleight them yet god taketh notice of them , psal. . . chron. . . ezek. . . psal. . . yea , he hateth evill thoughts , as abominable , prov. . . zach. . . and severely punisheth them , as we see in the example of the old world , gen. . . and . . how are these evill thoughts injected ? either by satan , or else arise from originall concupiscence , and both of them either waking or sleeping . how are they injected by satan ? either immediately by himselfe , chron. . . john . . luke . , . or mediately by his instruments , as of old by the serpent . and that he may the more easily insinuate into his minde whom he tempteth , he often suborneth those that are nearest and dearest unto us to be his instruments , as we see in the example of jobs wife , and peter , iob . . math. . . but are these tentations to be reputed our sins ? not if we repell and extinguish them , as fire in water : for christ himselfe was tempted , yet without sin , heb. . . but if we admit them , and doe not presently reject them , they infect our minds and hearts with their poison , and become our sins . how else doe evill thoughts arise in us ? from our naturall corruption , and habituall concupiscence , luke . . gen. . . math. . . cor. . . and these thoughts arise in us , either waking or sleeping . how are these motions evill , in respect of the affections of the heart ? these though they have not the consent of the will to act them , yet are they sinfull in respect of the sins which arise from them , of which also they are the first degrees , as we see in the first boyling of anger in the heart , and of lust and uncleane motions , which proceed from the defect of that charity and purity which god requireth in us , and afterwards produce the acts of murther and fornication , when the will consenteth unto them , mat. . , . are there no degrees of these evill affections , and perturbations of the heart ? yes , for they are to be considered either in their first beginnings , as they are the first motions of concupiscence , by which the minde is first withdrawne from its rectitude , and then the heart suddenly affected : or else , when by the pleasure and delight in those first motions , they are tickled and inticed to retaine them still , that they may enjoy a greater and more full measure of delight . what followeth this pleasure thus retained and continued in the mind and heart ? consent to the acting of the sin , which in gods sight is all one with the sin it selfe , seeing he reputeth the will for the deed , whether it be in good or evill , cor. . . mat. . . why then , it seemeth that it were as good for a man to act sin ; as to consent to the acting of it ? not so : for though they be both sins , the one as wel as the other , yet not equall , and in the same degree ; but as the one is more hainous then the other , and more defileth the conscience , so maketh it a man liable to a deeper degree of hellish condemnation . you have spoken of the degrees of evill affections : now shew what are the kindes ? they are either concupiscible , about things affected and desired ; or irrascible , about things which they abhor and shun ; as suddain and rash anger , and the first motions of envy , &c. how are the concupiscible distinguished ? by the objects : for it is either the lust of the eyes , the lust of the flesh , or the pride of life , john . . all which are forbidden in the first commandement , as they are repugnant to the love of god : and in this commandement , as they are opposite to the love of our neighbours ; and so farre forth as they are more secret and covert , and the first motions of concupiscence , and the first principles and degrees of the sins against our neighbours forbidden in the other commandements . you have shewed what concupiscence is in the generall ; now shew what it that speciall kinde of it which is here expressely forbidden . the concupiscence of the eyes , which is varied and diversified by the removing of divers objects . but why is this rather forbidden , then any other kinde ? because it is the worst of all , and most pernicious , and therefore fittest to comprehend under it all the rest , as it is done in the other commandements . but why is it the most pernicious ? first , because it is the root of all the vices forbidden in the other commandements , either in begetting or nourishing them . secondly , because it extinguisheth charity towards god , by turning the heart from him after earthly things , ephes. . . col. . . and towards our neighbours by disposing mens hearts to cruelty , lust , and covetousnesse ; and making them averse to charity , mercy , and christian beneficence . thirdly , because it is unsatiable , eccles. . . fourthly , because it is unquiet and restlesse , vexing the covetous minde and heart as it were hellish furies , tim. . . kings . . fiftly , because it is joyned with selfe-love and envy . lastly , because it betrayeth men unto satans tentations to their destruction , tim. . . but is all concupiscence here forbidden as unlawfull ? no , but that onely which is repugnant to charity towards god and our neighbours ; that which is inordinate , and that which by unlawfull meanes seeketh to be satisfied , and tendeth to an evill end , james . . finally , that which is either immoderate , having no bounds , or else unjust , coveting that which is another mans , against their will and profit . what are the objects which are here removed ? they are infinite and innumerable ; but for examples sake , hee insisteth upon some which men more usually and ardently covet after . what meaneth he by the house of our neighbour ? both his place of habitation , and his family , genesis . and last . for a house is necessary to him that hath a family ; which convinceth them of a great sin , that for every slight cause thrust their tenants out of their houses , esa. . . what are the parts of the family here numbred ? the wife , servant , maid , &c. the wife of another must not be coveted : for such is the union in marriage between man and wife , that it is unlawfull to covet another mans wife ; not onely to commit adultery with her , but to enjoy her for his own , though by lawfull meanes , and after the others death . what are the other parts of the family ? servants , men and maidens , whom we are here forbidden to covet , or to use any meanes to entice them from their masters to come to us . for though this were a greater sinne among the iewes , because they had a propriety in them , their servants being part of their goods : yet it is a sinne also amongst us , as being against charity and the common rule of iustice , which enjoyneth us to let every one have his owne , and to do to another as we would have him doe unto us . what other things doth this commandement forbid to covet ? our neighbours oxe , or asse , which are here named , to comprehend all other goods , immoveable , or moveable , because they are of most necessary use for mans life . and lest we should think it lawfull to covet any other thing not here named , he includeth all in the last words ; nor any thing that is thy neighbours : whether it bee for necessity , profit , or delight . what doe you further gather from hence ? first , that those things are our neighbours which god hath given him . secondly , that by this gift of god every man hath a propriety and distinct right in that he possesseth by vertue of this tenure . thirdly : that he ought to be contented with that portion which god hath given him , and not to covet another mans : and consequently , that the doctrine and practice of the familists , is erroneous and wicked . you have spoken hitherto of the negative part : now shew what is the affirmative . here is commanded a pure , charitable , and just heart towards our neighbours , tim. . . unto which , though none can attaine in a legall perfection , yet ought all to desire and aspire unto it . wherein doth this purity consist ? in two things : first , in originall justice , and internall perfect charity , in which wee were created . secondly , in spirituall concupiscence . what is originall justice ? not onely an exact purity from all spots of unrighteousnesse , but also a disposition to performe cheerefully all offices of charity and iustice. what is spirituall concupiscence ? it containes two things : first , good motions of the spirit . secondly , a fight of the spirit against the lust of the flesh. what are those good motions of the spirit ? charitable and just motions , thoughts , desires , and affections , that all which we think or desire may be for our neighbours good . and this wee must doe frequently and constantly . what is the fight against fleshly lusts ? when as being regenerate , and assisted by gods spirit , we make warre against the flesh , and the lusts thereof ; and in all we may , labour to mortifie , crucifie , and subdue them , because they make warre against our soules , and spirituall part , gal. . . pet. . . rom. . . what are the meanes moving , and enabling us to performe the duties required in this commandement ? they are either generall and common ; or else more speciall and proper . what are the generall meanes ? such as tend to the conserving of the heart in purity , that it may shun all sinfull concupiscence : as first , to walke with god ; and so to demeane our selves at all times , and in all things , as being alwayes in his presence , who searcheth the heart and reines . secondly , to observe and set a watch over our hearts , prov. . . and first , that it doe not admit any evill concupiscence . secondly , that if it be admitted , it be not retained . and this care must be taken both when wee be awake , that we keep our mindes intent unto lawfull and good things , matth. . . and when we goe to sleep , that by hearty prayer we commend them to gods keeping . but what if the heart have admitted evill concupiscences ? we must strive and fight against them , and never be at rest , untill we have cast them out , and extinguished them . what further is required to the conserving of the heart in purity ? in the third place we must observe our sences , that they doe not bring into our mindes such objects as being apprehended , will stirre up in us evill concupiscence , gen. . . & . . josh. . . sam. . . matth. . . job . psal. . . what are the speciall meanes to suppresse or take away the concupiscence of the eyes ? first , we must mortifie selfe-love , and not seek our owne , but every man anothers wealth , cor. . . secondly , we must pull out the eyes of envy . thirdly , we must labour after contentation , phil. . . and to this end consider : first , how many want those good things which thou enjoyest , who are farre more worthy of them . secondly thine owne unworthinesse of the least of gods benefits . thirdly , meditate on gods providence , and fatherly care , who provideth all things necessary for thy good and salvation . what doe you learne from this commandement thus expounded ? that it is most impossible for any man to keep it . for who can say , that his heart is cleane from the first motions of sinne , and concupiscence that goe before consent ? prov. . . to what purpose serveth the knowledge of this impossibility ? to humble us in the sight and sense of our sinnes , which have made us subject to the wrath of god , and the curse of the law ; that so despairing in our owne merits we may be driven out of our selves , and with more ardent desire , flye unto the mercies of god in the satisfaction and obedience of iesus christ. what other use are we to make of it ? that being by christ freed from the curse of the law , we study and endeavour to conforme our selves , our soules and lives according to the prescript rule of this holy and most perfect law , matth. . . and that mortifying the flesh , with all the carnall concupiscences , and lusts of it , we be dayly more and more renewed unto the image of god in all holinesse and righteousnesse , and walke worthy of our high calling , as it becommeth saints , eph. . . hitherto we have treated of the rule and square of our sanctification , viz. the ten commandements : now wherein is the effect or exercise of sanctification seene ? in unfeigned repentance , and new obedience springing from thence . for the fruits of sanctification , are ; first , inward vertues , whereby all the powers of the minde are rightly ordered . secondly , the exercise of the same , by putting those heavenly and sanctified abilities to holy use and service . if then the exercise of sanctification be first seen in repentance , what is repentance ? an inward and true sorrow for sinne , especially that we have offended so gracious a god , and so loving a father ; together with a setled purpose of heart , and a carefull endeavour to leave all our sinnes , and to live a christian life , according to all gods commandements , psalme . . . or a turning of our selves to god , whereby wee crucifie and kill the corruptions of our nature , and reforme our selves in the inward man , according to gods will. what is it to crucifie the corruption of our nature ? it is freely , and with all our heart to be sorry that we have angred god with it , and with our other sinnes , and every day more and more to hate it and them , and to flye from them . how is this wrought in us ? it is wrought in us , partly by the threatning of the law , and the feare of gods judgements , but especially increased by feeling the fruit of christ his death , whereby we have power to hate sin , and to leave it : for when the sinner is once humbled with the terrours of the law ; he flyeth to the comforts of the gospell : and he there seeth in christ crucified , not onely the mercy of god , discharging him of all his sinnes ; but also how deep the wounds of sin are , wherewith he hath pierced his saviour , zach. . . and how severe the wrath of god is against sin , even to the slaughtering of his owne son ; and hence peter . . commeth he to hate his sins , psalme . . as god hateth them , and to look backe thereon with godly sorrow , cor. . . resolving for ever after to forsake them all . how is the reformation of our selves newnesse of life wrought in us ? onely by the promise of the gospel , whereby we feele the fruit of the rising again of christ. what doth ensue hereof ? hereby we are raised up into a new life , having the law written in our hearts , and so reforme our selves . wherein then doth repentance properly consist ? in a thorough changing of our purpose and desires from the evill which gods word rebuketh in us , to the good which it requireth of us , rom. . , . esa. . , . what is required in respect of the evil we turne from ? first , knowledge of the evill , then a condemning of the same , together with a judging of our selves for it , and then with godly sorrow for that which is past , a hatred of it for ever , and all this because it is sin , and displeaseth our god. what is required in regard of the good we turne unto ? first , a knowledge and approbation of good to be done , with a purpose of heart to doe it : then , an earnest love of the same , shewed by care , desire , and endevour . can men repent of themselves , or when they list ? no , for it is the gift of god , given unto them that are born againe . is it sufficient once to have repented ? no , we must continue it alwayes in disposition , and renew it also in act , as occasion is given by our transgressions , and gods displeasure : for there is none of gods saints but alwayes carrying this corruption about them , they sometimes fall , and are farre from that perfection and goodnesse which the lord requireth , and therefore stand in need of repentance so long as they live . when then is this repentance to be practised of us ? the practice of repentance ought to be continually , an abhorring of evill , and cleaving unto that which is good , rom. . . for as much time as remaineth in the flesh after our conversion , pet. . , . yet at times there ought to be a more speciall practice and renewing thereof ; as after grievous falls , psal. . in feare of eminent judgements , amos . . gen. . , , &c. or when we would fit our selves to receive speciall mercies , gen. . , , &c. in what manner must the especiall practice of repentance in such cases be performed ? there must be . a serious search and enquiry after all sins , lam. , . as traitors against god ; but especially speciall sins , ier. . . psal. . . as the arch-rebels . . humble confession of sins , . of necessity unto god , with shame of face , and true sorrow of heart , prov. . . ier. . , . . vnto men conditionally , luk . . viz. if either . the church , for satisfaction of the publike offence , do enjoyne open acknowledgment , cor. . . or , . some personall wrong dedemand private reconciliation , luk. . . or , . the weaknesse of the labouring conscience do require the secret assistance of a faithfull and able minister or brother , iames . . . fervent and faithfull prayer , psal. . , , &c. to god in christ , both for pardon of what is past , verse . and for supply of renewing grace for the time to come , verse . . promise of amendment and satisfaction to such as we have endammaged . seeing many doe falsly pretend that they repent , how may we know that our repentance is true ? a true triall of ununfained repentance may be taken , . from the generality of it , viz. if it extend to the abhorring and shunning of all sins , psal. . , , . and to the love and practice of all duties without reservation , psal. . . . from the thorow performance of each part , viz. . hatred of sin , in spirituall warfare against it , and that even unto blood , if need be , heb. . . . of the love of righteousnesse , in bringing forth fruit worthy amendment of life , matth. . . to wit , good works . what is the spirituall warfare ? the daily exercise of our spirituall strength and armour against our adversary , with assured confidence of victory ; for the state of the faithfull in this life is such , that they are sure in christ , and yet fight against sin , there being joyned with repentance a continuall fighting and strugling against the assaults of a mans owne flesh , against the motions of the devill , and enticements of the world . how shall we overcome these enemies ? by a lively faith in christ iesus . what is then our principall strength ? the powerfull assistance of god in christ , ephes. . . who hath loved us , whereby we become more then conquerous , rom. . . what is our spirituall armour ? the compleat furniture of saving and sanctifying graces , called therefore the armor of righteousnesse , cor. . . and the panoplie , or the whole armor of god , eph. . , , &c. viz. . the girdle of verity and sincerity . . the breastplate of righteousnesse , that is , holinesse of life , and good conscience . . the shooes of the preparation ( or resolution to goe through with the profession ) of the gospell of peace . . the shield of faith. . the helmet of the hope of salvation . . the sword of the spirit , which is the sound knowledge , and wise application of the word of god. . finally , continuall and instant prayer in the spirit . who are the adversaries in the spirituall conflict ? they are either our friends proving us , or our enemies seducing and endangering us . who is that friend of ours for our probation , who entreth into conflict with us ? god himselfe , who though he tempt no man unto evill , no more then he can himselfe be tempted , iam. . . yet as a master of defence enureth us to conflict , by contending with us even in his owne person , viz. sometimes by probatory commandements , gen. . . or sensible apparitions , gen. . . but more ordinarily by striking our hearts with his terrors , job . . withdrawing the comfort of his gracious presence , psal. . . leaving us for a time to our selves , chron. . . that by our fals we may acknowledge our weaknesse . finally , exercising us under the crosse and yoke of outward afflictions , heb. . , . rev. . . how must we contend with god ? no otherwise then iacob , hos. . , . and other holy men have done ; that is , by obedience , humility , patience , and fervent prayer unto god , who only inableth us to previle with himselfe , giving us the blessing and name of israel , gen. . . what are those enemies of ours that seeke to seduce and indanger us ? whatsoever marcheth under the banner of satan , the god and prince of the darknesse of this world , cor. . . eph. . . who sometimes immediately assaileth us with impious and odious suggestions , cor. . . zach. . . but more usually imployeth his forces or attendants , namely , the world , iohn . . and the flesh , gal. . . so that the faithfull in this life have battell , both without , by the temptations of satan , and the world ; and within , by the battell of the flesh against the spirit . how doe these enemies fight against our soules ? by imploying all force and fraud , to draw us by sin from the obedience and favour of god unto damnation , iohn . . what must we doe being thus assaulted ? we must stand fast , being strong in the lord , and in the power of his might , and taking unto us the whole armour of god , eph. . , . that we may be able to resist in the evill daye and to lead ▪ captivity captive . how shall we overcome ? by a lively faith in iesus christ. to come then to these enemies in particular : what call you satan ? the adversary or enemy of god and his people . how may we be able to stand against his assaults ? first , we must labour to informe our selves , that we may not be ignorant of his enterprises or stratagems , cor. . . secondly , we must boldly resist , iam. . . . pet. . . that is , give no place or ground unto him , ephes. . . or admit no conference with him , but rather neglect and despise his suggestions . thirdly , we must take the shield of faith in christ , and his assistance , setting him on our right hand , who is mighty to save , psal. . . isa. , . whereby we may quech all the fiery darts of the wicked one , eph. . . forthly , we must brandish against him the sword of the spirit , that is , the word of god , eph. . . after the example of our saviour , mat. ▪ . &c. keeping our selves to that only which god revealeth to us , and requireth of us . what is the first assault of satan against us ? by subtilty he allureth us to sin , and therefore he is called a tempter , and a serpent . how shall we overcome him in these temptations ? first , by faith in iesus christ , who overcame all satans temptations in his owne person , that so we might overcome him . secondly , by resisting the inward motions , and outward occasions of sin . how shall we doe that ? by beleeving that we are baptized into the death and resurrection of christ. what is the second assault of satan against us ? he layeth fearfully to our charge our sins committed , and therefore he is called the devill , and accuser . how shall we overcome him in these accusations ? first , by faith in iesus christ , who hath justified us from all the sins for which satan can accuse us . secondly , by all those comfortable promises of forgivenesse of sins , which in christ name are made unto us . what is the third assault of satan against us ? he seeketh by manifold inward terrors , and outward troubles , to swallow us up , and therefore is called a roaring lyon. how shall we overcome him in these terrors and troubles ? . by faith in iesus christ , who was heard in all his troubles , to give us assurance , that we shall not be overcome in them . secondly , by faith in gods providence , whereby we know that satan can doe no more harme unto us , then the lord doth permit him for our good . so much of satan our first enemy : what call you the world ? the corrupt state and condition of men , and of the rest of the creatures , which satan abuseth as his store-house , or armory of temptations , iohn . . how doth the world fight against us ? by alluring and withdrawing us to the corruption thereof . what meanes doth it use ? first , it allureth us to evill , with hope of false pleasures , gaine and profit , preferment and glory of this world , drawing us from our obedience to god , joh. . . secondly , otherwhiles with feare of paines , troubles , losses , reproaches , it discourageth us from our duty , and allureth us to distrust gods promises , joh. . . how may we withstand these temptations of the world ? by our faith , joh. . . which setteth a better world , even gods heavenly kingdom before our eyes , and so enableth us both to contemne , heb. ▪ , &c. and crucifie , gal. . . the love of this present world , and to endure manfully the threats and wrongs the reof , heb. . , . both confessing christ in perill , and suffering martyrdome for his sake , if we be thereto called , rev. . . how are then the pleasures , profits , and glory of this world to be overcome ? first , by a true faith in iesus christ , who despised all these things to worke our salvation , and to make us overcome them . secondly , by faith in gods word , that feareth us from doing any thing that is against his will. and how shall we overcome the paines , losses , and reproaches of this world ? first , by a lively faith in iesus christ , who suffered all these things to worke our salvation , and to enable us to suffer them . secondly , by a stedfast faith in gods promises and providence , that we shall want no good thing , and that all things seeming hurtfull , shall bee turned to the furtherance of our salvation . so much of the world , the second enemy : what call you the flesh ? the corruption of our nature wherein we were borne and conceived . doth that remaine after regeneration ? yea , it dwelleth in us , and cleaveth fast unto us , so long as we carry the outward flesh about us . how doth the flesh fight against the spirit ? as a treacherous parte within us , being by satan stirred up , and invegled with the baits of the world , or discouraged with the evill entreaty thereof , it fighteth on his side against our soule , pet. . . that is , our spirituall life and welfare , by continuall lusting against the spirit , gal. . . how is that ? first , by hindring , or corrupting us in the good motions , words , and deeds of the spirit . secondly , by continuall moving us to evill motions , words , and deeds . what call you the spirit ? the holy spirit which god in christ hath given us , whereby we are begotten againe . doe we not receive the spirit in full measure and perfection at the first ? no ; but first wee receive the first fruits , and afterward daily increase of the same unto the end , if the fault be not in our selves . how doth the spirit fight in us ? by lusting against the flesh . how doth it lust against the flesh ? first , partly by rebuking , and partly by restraining in us the evill motions and deeds of the flesh . secondly , by continuall enlightning and affecting us with thoughts , words , and deeds agreeable to gods will. how may we withstand the temptations of our flesh ? by setting before our eyes the patterne of the death of christ , and arming our selves with the same minde , that it behoveth us also to suffer in the flesh , ceasing from sinne , pet. . . hereto craving and imploying the power of the same death of christ , to subdue and crucifie our carnall lusts and affections , rom. . . &c. whereto also belongeth the helpe and assistance of the spirit , for the repressing of our inordinate desires of nature , cor. . . so much of the spirituall fight : what followeth after a man hath gotten the victory in any tempatation or affliction ? experience of gods love in christ , and so increase of peace of conscience , and joy in the holy ghost , rom. . . cor. . . what followes if in any temptation he be overcome , and through infirmity fall ? after a while there will arise godly sorrow ; which is , when a man is grieved for no other cause in the world , but for this onely , that by his sin he hath displeased god , who hath been unto him a most mercifull and loving father , cor. . , . matth. . . what signe is there of this sorrow ? the true signe of it is this : when a man can be grieved for the very disobedience of god in his evill word or deed , though he should never be punished , and though there were neither heaven nor hell , pet. . , . what followes after this sorrow ? repentance renewed afresh , cor. . . by what signes will this repentance appeare ? by seven , . cor. . . . a care to leave the sin whereinto he is falne . . an utter condemning of himselfe for it , with a craving of pardon . . a great anger against himselfe for his carelesnesse . . a feare lest he should fall into the same sin againe . . a desire ever after to please god. . a zeale of the same . . revenge upon himselfe for his former offences ? thus farre of repentance and the spirituall warfare accompanying the same : what are those good workes wherein our new obedience is exercised ? that which proceeding from a person acceptable , is something of god commanded , performed in right manner , and directed unto a good end : namely , whatsoever thing is done of us , not by the force or conduct of nature , cor. . . but by the power of the spirit of christ dwelling in us , rom. . . and according to the rule of the knowne will of god. rom. . . unto the glory of god , cor. . . the assurance of our election , pet. . , &c. and the edification of others , cor. . . how many things then are needfull for the making of our actions good , and what properties are to be required in good works ? five : . they that doe them must first be such as are ingraffed into christ , and continue in him , that so their persons may be acceptable unto god. . they must be agreeable to the law of god ; and he that doth them , must know that he hath a warrant for his action from the commandement of god. . he that doth them , must not only have a warrant for his action , and know that it is lawfull , but he must also doe it in that manner which god hath appointed . . he that doth them , must be perswaded in his heart that god alloweth them . . they must be done to that holy end for which god hath commanded them ; namely , to glorifie god , and to assure our owne salvation . cannot all men doe good works ? no , but only the regenerate , who are for that purpose created anew , and indued in some measure with the spirit of christ , and power of his resurrection , and carry the image of god in them , ephes. . . tim. . . what say you then of the good works of the unregenerate ? they doe no good works , because they neither are as yet members of christ , nor doe offer them to god in the name of christ , and therefore are the evill tree , which bringeth forth only evill fruit , mat. . , &c. jer. . . is there no difference between those unregenerate , which keep themselves to their owne wives , and those that take other mens : or between him that stealeth , and him that liveth of his owne labour , though not converted ? yes verily : for the former actions are civilly good and profitable for maintenance of the society of men , and before god not so abominable as they which are committed against civill honesty ; yet comming from some other cause ( either of vain-glory , or of servile feare , or opinion of merit ) then from faith , and consequently , the love of god , they are no better then sins , what shew of goodnesse soever they have . is there no concurrence of nature in the doing of a good worke ? taking nature ( in the common sense of scripture ) for that hereditary corruption that cleaveth to all the sons of adam , eph. . . cor. . . no good worke hath any ground or help from nature , but is altogether contrary thereto , rom . . but if we understand by nature , as rom. . . the created abilities of soule and body , as the light of reason , liberty of the will , motion of the bodily members , &c. we acknowledge nature not to be the principall mover or guide , mat. . . but the things moved and guided by grace in well doing , thes. . . doe not our good works make us worthy of eternall life , or in some part justifie us , or any whit merit and deserve the favour of god ? no : because , . we are ten thousand times more indebted to god , then all our good works , or our selves are worth . . we can doe no good thing but that which commeth from god. . the righteousnesse which is able to stand in the judgement of god , must be perfect in all respects , but in many things we sin all . and againe , our best works are imperfect , corrupt and defiled with sin , and therefore can deserve nothing at the hands of god , who being perfect righteousnesse it selfe , will find in the best works we doe , more matter of damnation then of salvation : wherefore , we must rather condemne our selves for our good works , then looke to be justified before god thereby , ps. . . isa. . . iob. ▪ . is there no works of man perfectly good ? no worke of a sinfull man is wholly free from sin , neither is there any good worke perfect , no not of the most perfect in this life , by reason of the remainders of corruption , isa . . gal. . . but only the worke of christ , in whom alone there was no mixture of sin , pet. . . but when our sanctification here begun shall be perfected in the world to come , shall we not then be justified by an inherent righteousnesse ? no , but by the imputed righteousnesse of our saviour christ , which being once given us , is never taken away from us . how is pollution conveyed into the good works which god worketh in us ? there is ( besides the worke of his owne hand , through the operation of his holy spirit ) a pollution in us , and an infection of ours , which commeth from the sin that dwelleth in us : as cleare water put into an uncleane vessell , or running through a filthy channell , receiveth some evill quality thereof . wherein doe our good works faile of gods iustice ? partly in the instrumentall causes from which they proceed , and partly in the finall cause or end whereunto they ayme . what are the instrumentall causes hindring the perfection of our worke ? . our understanding , in that the worke is not done with knowledge , absolute and throughly perfect . . our memory , in that our remembrance is infeebled , and doth not so fully retaine that which the understanding conceiveth . . our will and affections , in that they are short of their duty . . our body , in that it is not so apt and nimble for the execution of good things as is required . expresse this by a similitude . we are in the instrumentall causes like to a common labourer , which being hired by the day , worketh with one hand whereas both are required , or worketh a peece of the day , being hired for the whole . what is the finall end wherein good works faile ? in that we have not so direct an eye to gods glory , or the good of our neighbour as is required ; but looke asquint , as it were , at those duties which are injoyned us : like to those artificers , who preferre their owne credit in their skill before their masters profit . if then it be so that sin cleaveth to our best works , and maketh them sin , are not our good works sin ? and are not all evill works equall ? no , doubtlesse , be it far from us to thinke it : for their imperfection is sinfull , but the good worke is not a sin , and even in bad actions ( as hath been said ) some are better , that is lesse evill and hurtfull then others . but seeing our works are thus corrupt , how can they please god ? and why doth he promise a reward unto them ? first , the reward that god doth promise , is not for the desert of our works , but of his owne grace and mercy . secondly , the corruption and pollution that cleaveth unto our good works is taken away by the intercession of our saviour christ , for whose sake god covering the imperfection , accepteth and accounteth of , and so rewardeth them , as if they were perfect , pet. . . exod. . , , . what doctrine is hence to be gathered ? a doctrine of great comfort to the children of god to stir them up to abound in good works , sith they are so acceptable to god and christ iesus : for when men know any thing to be delightsome to their prince , they will withall endeavour & strive for it : how much more then ought we to be pricked forward to the service of god , who quencheth not the smoaking flaxe , nor breaketh the bruised reed , matth. . . yea which forgetteth not a cup of cold water given in faith , and for his sake ? matth. . . declare now the ends for which good works are to be done . . that by them gods glory may be advanced . . that by them we may shew our thankfulnesse to god for all his benefits . . that by them we may be assured of our faith and election . . that by our good workes we may edifie others . how may we edifie others ? . by encouraging and strengthening those that are good . . by winning those that are not come to god. . by stopping the mouthes of the wicked , and of those that are incorrigible . is it not lawfull to seek our owne praise and merit by our good works ? no ; for all our good works are imperfect , and salvation is only merited by the death and obedience of christ , ( as hath been said . ) but will not this doctrine make men carelesse of well-doing : no ; for they that are ingraffed into christ , must needs bring forth good works ; and good workes are necessary , ( as hath been declared ) though not for merit , yet for gods glory , the edification of others , and our owne assured comfort . are good works so needfull , that without them we cannot be assured of salvation ? yes ; for though good workes doe not worke our salvation in any part ; yet because they that are justified are also sanctified , they that doe no good workes , doe declare that they neither are justified , nor sanctified , and therefore cannot be saved . then they must much more be condemned , which commit sinne , and lye in it . yea ; for such are not onely pronounced to be accursed by the law , but also the gospell hath pronounced , that they shall not inherit the kingdome of heaven . what consideration may draw us to be zealous in good works ? that if we doe well , we shall have well , as the old saying is . but that is a hard thing to be perswaded of ? so it is indeed ; because our hearts are naturally distrustfull in the promises of god : as also our flesh , the world , and the devill doe suggest unto us , that it is a vaine thing to doe good . mal. . . what remedy is there against this assault ? that it shall be well with them that doe well , by the testimony of god himselfe , commanding the prophet esaiah to say so to the righteous , esa. . . which ought to teach all men , that laying aside all their owne opinions , and whatsoever seemeth good in their owne eyes , they should rely wholly upon the direction of god. what may be gathered of this ? that it is better to endanger our selves with obedience to god , then with disobedience to rid our selves out of appearance of trouble . but why did the lord thus charge the prophet ? because the wicked ( as saith malachi ) wearied god with their blasphemies , saying , that he delighted in their wickednesse , mal. . . how secondly is that poynt confirmed ? by a continuall practice and experience from time to time , as the friends of job doe well reason thereupon . what is the third proofe ? that sith the lord must doe either good for good , or evill for good ; and that it is absurd , yea blasphemous , to say that god doth evill for good ; it must needs follow , that he will doe good for good : for if a reasonable honest man would not requite kindnesse with unkindnesse ; it can much lesse fall into the nature of god so to doe ; especially seeing he did then shew kindnesse unto us , when we were enemies unto him . how fourthly is it confirmed ? in that god is said to write up the good deeds of his servants into his book of records , as the kings of the earth are wont to doe , mal. . , , . but this seemeth not so , sith the wicked doe so triumph over the godly , as if there were no difference ? a difference shall specially appeare at the day of judgement , when by the sentence of the great iudge the wicked like stubble shall be consumed with fire , and the sun of righteousnesse shall shine upon the just . is there no difference at all in this life ? yes , inwardly : for the godly in doing well have alwayes a good conscience , howsoever earthly things goe with them ; so that the green sallet of hearbs , or dry bread , is better to them then all the rich mans wealth ; because the grace of god goeth with them whither soever they goe , whereas the wicked have a hell in their conscience , how well soever they fare outwardly . so much of good works in generall : what speciall good works are commanded us in the word of god ? the things which we give unto god , prescribed in the first table ; and the giving of almes to our needy neighbour , touching which among all the duties of the second table , our saviour giveth speciall direction in the sixt of matthew , where he entreateth of prayer and fasting . what are those things that we give unto god ? prayers and vowes , psal. . , . & . , . which being speciall parts of gods worship may not be communicated to any other , esa. . . & . . what is prayer ? it is a familiar speech with god in the name of christ , john . . opening the desires of our hearts unto him , and so a lifting up of the mind , and a powring out of the heart before god , for the more ample and free fruition of the good things we have need of , psal. . . jer. . . lam. . . phil. . . how further is the necessity of prayer considered ? prayer is a key to open the store-houses of all gods treasures unto us ; and as by knocking we enter into the place we goe to , so by prayer we obtaine those things we need . also as men provide gifts to make way for favour , pro. . . so prayer is a gift to appease gods anger towards us , and as a hooke to reach those things that are above our reach , and to put by those things that stand in our way and let us . adde hereunto , that it is so necessary , as without it the use and enjoying of the things we have is unlawfull , tim. . . for as if we take any thing that is our neighbours without asking him leave we are accounted theeves , so to take any thing of gods ( whose all things are ) without asking them at his hand , is felony . finally , prayer is a principall meanes serving for the strengthening and encreasing of faith , and for the further advancing and more plentifull effecting of the outward meanes of salvation , jude . thess. . , . psal. . , . and therefore the apostles did not onely say unto christ , increase our faith , luk. . . but also , lord teach us to pray as john taught his disciples , luke . . what gather you hence ? that we can never honour god aright , in calling upon his name , unlesse wee bring faithfull and feeling hearts before him , james . , . sam. . . describe prayer yet more largely ? it is a religious calling upon god alone in the name of christ , by the titles wherewith in the scripture he is set forth unto us , as well thereby to doe service and homage unto the lord , as to obtaine those further things and graces that are necessary for us . or thus . it is the holy request of an humble and sanctified heart , together with thanksgiving phil. . . ) offered by the power of the spirit of prayer ( rom. . . ) as a speciall service unto god ( psal. . . ) in the name of christ ( john . . ) in behalfe of our selves and others , ( ephes. . . ) with assurance to be heard in what wee pray for according to the will of god , iohn . . iames . . why doe we call it a request with thanksgiving ? because in all our prayers there must both petition of the good things we need , and thankfull acknowledgment of those things we have obtained , ( thess. . , . ) as for those formes which containe neither supplication nor giving of thanks , as the articles of the beleefe , the decalogue , &c. they may , and ought , for other good purposes , be committed to memory and rehearsed , deut. . . but to use them as prayers savoureth of deep ignorance , if not of superstition , matth. . . why doe you call it the request of the heart ? not to exclude the use of bodily gesture , much lesse of the voice and tongue , in the action of invocation , ( therefore called the calves of the lips , hosea . . ) but to shew , first , that the heart is on our part the principall mover and speaker in prayer , from whence both voice and gesture have their force and grace , cor. . . psal. . . & . . secondly , that prayer on sudden occasions may be secretly and powerfully offered , and is of god heard and accepted , when neither any voice is uttered , nor any bodily gesture employed , exod. . . nehem . . . why doe you adde , of an humble and sanctified heart ? because as in generall none can pray , or doe any thing acceptable , psal. . . but such as are truely regenerate and sanctified unto this and every good work , psal. . . so in speciall ( and for the present action of prayer ) it is required as the summe of all sacrifices , that the heart be humble and contrite , psal. . . acknowledging it owne unworthinesse by reason of sinne , dan. . , . feeling the want of gods grace and mercy , psal. . . and submitting it selfe unto him , willing to be beholding for the least degree of favour , luke . , . what then is required of us , that our prayers may be holy ? . that we pray with faith and assurance that god for christ sake wil heare us . . that we pray with feare and reverence of god. . that we pray with humility , and a lively sense of our owne unworthinesse to obtaine any thing at gods hands . . that we pray with a true feeling of our owne wants , and an earnest desire to obtaine those things for which we pray . . that our affections be agreeable to the matter for which we pray . . that we purpose to use all good meanes for the obtaining of those things for which we pray . in brief , these be the speciall properties of true prayer . it must be . in faith , without wavering , iames . . . in truth , without faining , psal. . . . in humility , without swelling , luke . . . in zeale , without cooling , iames . . . in constancy , without fainting , luke . . what learne you hence ? that even they which are most frequent and fervent in this duty had need to pray god to forgive their prayers , in conscience of their owne frailties and infirmities , esa. . , . psal. . , . & . , . what is the spirit of prayer ? an especiall grace and operation of the holy ghost , iude . called therefore the spirit of grace and supplication , zachary . . enabling us to powre out our soules unto the lord , psalme . . with sighes that cannot be expressed , romanes . . for the holy ghost must bee our helper in prayer , to teach us both what to pray , and how to pray , rom. . . to whom must we pray ? to god alone , and to none other . for . he alone is the searcher of the hearts , heareth the voice , and knoweth the meaning of the spirit of prayer , psal. . . rom. . . he is able to grant whatsoever we demand , eph. . . . he challengeth our faith and confidence , without which we cannot pray , rom. . . wherefore seeing he alone heares all prayers , heales all sins , knowes all suiters , jer. . . chron. . . & . . chro. . . psal. . . he alone hath love enough to pitty all , and power enough to relieve all our wants and necessities , to him alone we are to pray , and to none other . what learne you hence ? that seeing the scripture forbiddeth us to communicate gods honour to any other , isa. . . & . . such as pray either to saints or angels , col. . . have forgotten the name of their god , psal. . . which condemneth those of the church of rome , who would have us to pray to angels and saints departed . whether must we direct our prayers , to the father , or the sonne , or to the holy-ghost ? we must pray to the trinity of persons in the vnity of the godhead ; that is to say , to our god in trinity . in whose name , or for whose sake must we pray to god ? in the only name , and for the only sake of his sonne our lord iesus christ , dan. . . iohn . , . the alone mediator between god and man , tim. . . as of propitiation , so or intercession , john . , . rom. . . who through the vaile of his flesh , and merit of his bloud , hath prepared for us a new and living way , whereby we may be bold to enter into the holy place , heb. . . in whom alone we are made the children of god , and have liberty to call him father , gal. . . finally , in , with , and for whom god giveth all things that be good to his elect , rom. . . who are condemned by this doctrine ? they of the church of rome , who teach us to pray in the name of saints , and make them to be our mediators between god and us . for whom are we to pray ? for our selves and others , us and ours ; in a word , for all men , tim. . . even our enemies , mat. . . because they beare the common image of god , jam. . . and bloud of mankinde , whereof we are all made , act. . . unlesse it be apparent that any one hath committed the unpardonable sin , john . . but principally , for such as are our brethren in christ , and of the houshold of faith , eph. . . gal. . . secondly , for all sorts and degrees of men , especially publick persons , as rulers , and such as are in authority , tim. . . ministers that watch over our soules , eph. . . col. . , &c. what assurance have we that we shall be heard in what we pray for ? . because we pray to that god that heareth prayers , psal. . . . and is the rewarder of all that come unto him , heb. . . and in his name to whom who so asketh , god denieth nothing , iohn . . and therfore howsoever we are not alwayes answered at the present , psal. . . or in the same kind that we desire , cor. . . yet sooner or later we are sure to receive even above that we are able to aske or thinke , if we continue with constancy , patience , and importunity to sue unto him according to his will , luke . . & . . iohn . . what things must we come to god in prayer for ? not for trifles and toyes , but for things needfull and necessary , and such as god hath made us promise of ; some whereof doe immediately concerne the glory of god , others the necessity of man ; either in things belonging to this present life , or those especially which belong to the life to come . but how can we remember all the promises that god hath made therein to ground our petitions , especially being unletter'd ? there are generall promises , that whatsoever wee shall aske according to his will , it shall be given us , john . . againe , whatsoever we read or heare that the servants of god have uncontrollably demanded in the scriptures , or without speciall calling ; that is a good warrant for us to demand at the hands of god. where then is that will of god revealed , according whereto we must direct our prayers ? throughout the whole booke of the scriptures of god , which enforme us as concerning other duties , so especially concerning this of prayer . recording also for this purpose many excellent prayers , as of moses , david , daniel , nehemiah , paul , &c. but most absolutely in that passage or portion delivered by our saviour himselfe ; and therefore commonly called , the lords prayer . what learne you from thence ? that for helpe of our weaknesse and rudenesse in prayer , we are to look to the prayers of the holy men of god , set downe in scripture , according to the state wherein they were at the time of those prayers , may best sort with the speciall cases wherein we are when we pray . but especially , and above any other , yea above all of them together , wee are to looke unto that most absolute prayer which our saviour christ hath taught us in the gospell . vvhat is the speciall end and use of prayer ? to recover our peace , and to nourish our communion with our god , dan. . . phil. . , . john . or john. . . what gather you hence ? that such as have least care , and make least conscience to call upon him , have also least acquaintance and acceptance with him , psalme . . what is the excellency of this duty ? it setteth head and heart , and all our best affections aworke , giving god the praise of his majesty and mercy , goodnesse and greatnesse both together , sam. . , . jam. . . . psal. . . and therefore it is compared to incense or sweet perfume , psalme . for that it is acceptable to the lord , as perfumes are to men ; and to the drops of honey , as it were dropping from the lips of the church , as from an honey-combe , cant. . . thy lips ô my spouse drop as the honey-combe , honey and milk are under thy tongue . how can god so infinitely wise , take delight in our prayers that are so rude ? because in christ he taketh us for his children ; and therefore as parents , rather take pleasure to heare their children stammer , then some other to speak eloquently ; so doth the lord take pleasure in the weake prayers of the saints . hitherto of invocation and prayer in generall : what are the parts thereof ? two principally , ( psalm . . . thes. . , . tim. . . phil. . . petition , or request , ( properly called prayer ) whereby we crave things needfull ; and thanksgiving , or praise , whereby we magnifie the goodnesse of god , and give thanks for benefits received ; to both which is annexed , confession of sinnes , and of the righteous judgement of god against them : at the view whereof we being humbled , may come more preparedly to prayer in both kindes . what is petition ? petition , ( or prayer properly so called ) is a religious calling upon the name of god , by sute or request ; in which we desire and beg all things necessary , luke . , . . phil. . , . psalme . . and it is either for things of this present life , with this exception , so farre forth as the same shall bee thought good unto the wisdome of god ; or ( and that especially ) for the things of the life to come , without exception , matth. . . sam. . . . what learne you of this ; that it is a religious calling upon god ? first , that we may not rush unadvisedly into gods presence , but approach his throne with feare and reverence , heb. . . eccl. . . secondly , that the best hearing is in heaven , and readiest help from gods hand , chron. . . what doe you meane by calling upon god ? not the calling of the tongue , but the cry of the heart ; as hannah called upon god , when her voyce was not heard , sam. . . and moses cryed unto the lord , when yet he spake not a word , exod. . . vvhat gather you hence ? that the heart without the tongue , may pray with fruit and feeling sam. . . but the tongue without the heart is nothing but vaine babling , matth. . . what doe you meane by the name of god ? god himselfe considered in his attributes and properties , whereby ( as men by their names ) hee is knowne unto us . exod. . , . psalme . , &c. what learne you hence ? first , that neither any may claime , nor we may yeeld this duty , but where we may find the power and properties of the deity , psa. . . . secondly , that it is a good ground of prayer to stay our hearts on such of gods properties , as are best suiting with our necessities , chron. . , , , . neh. . . thirdly , that they that will not settle their hearts on god alone by faith can never lift up their hearts to him alone in prayer , rom. . . psal. . . lam. . . fourthly , that in every state and condition , they that pray best , speed best , and live best , dan. . . psalme . . . & . , . it seemeth to be of no use to make our petitions to god , seeing he both knoweth what we want , either for his glory or our good , and hath determined what to bestow upon us ? yes verily : we must aske , and that continually ; that is , at set times , without intermission , by the commandement of christ himselfe , bidding us aske and we shall receive , seeke and we shall find , knocke and it shall be opened to us , mat. . . wherein we should rest : for as god hath fore-appointed all necessaries to be given us ; so hath he also appointed the meanes whereby they should be brought to passe , whereof prayer is a chiefe . what other reason have you for this ? we should therefore pray for the things we have need of , that having received them , we may be assured we had them of god , and not by accident or fortune , as naturall men say . what , doth not god oftentimes bestow his benefits without prayer ? yes : both upon the wicked , either to provoke them to repent , or to make them inexcusable ; and upon his owne children : even as a loving father , in regard of his ignorant , and sometimes negligent childe , doth give things unasked , even so doth god towards his . why will the lord have us beg his blessings of him ? to exercise our faith in seeking , mat. . . and our patience in waiting , jam. . , . as also to stir up a feeling of our wants , mat. . . and to quicken our affections unto good things , phil. . . what gather you hence ? that where the heart is faithlesse , the prayer must needs be fruitlesse ; for according to our faith it shall be unto us , luk. . , . iam. . , . but why doth not he answer when we aske , but delayes to help us when yet he sees and heares us ? because we are sometimes too haughty , and he will humble us ; sometimes too hasty , and he will curbe us , cor. . , , . sometimes we faile in the matter asking , we know not what ; sometimes in the manner asking , we know not how ; and sometimes in the end , asking we know not wherefore , iam. , , . doth he not sometimes delay us , when yet he purposeth to answer us ? yes he doth : first , because he loves to heare the voice of his owne spirit in us , rom. . , . secondly , because the suite may be good , and yet the season not so meet for us , rev. . , . acts . . thirdly , he takes pleasure in our constancy , being a fruit of faith and fervency , luk. . . mat. . , . fourthly , because such blessings as are won by long and strong prayers , are alwayes esteemed very highly , received in humility , enjoyed in sobriety , and imployed faithfully for mans good and gods glory , sam. . , . chron. . , . what gather you hence ? that if we faint not in praying , we shall in due season be sure of a blessing , luk. . , . and that when our god denyes us , or delayeth us in that which seemes good unto us , even then he gives us that which he knowes is better for us , cor. . , . what good meanes may we use to obtaine the gift of prayer in some measure ? . to get some true feeling of our misery , for sense of misery breeds suit for mercy , matth. . . . bring hungring and thirsty soules after grace and good things , psal. . , . when the soule panteth most , the soule prayeth best . . gather principles of knowledge , that the head may guide the heart , cor. . . for what we know is worth the having we will not lose for the asking . . consider the examples of gods servants in like sorrowes , and make like suits , dan. . nehem. . be thou as they were to him , and he will be to thee what he was to them . . be well perswaded of christs ordinance , master teach us to pray ; luke . . and of gods acceptance , reckon of him as of our father , matth. . , . for according to our faith it shall be unto us . . be resolute against sin , neither living in grosser iniquities , nor allowing lesser infirmities , rom. . . so he will never shut out our prayers , not with-hold his mercies from us , psalme . , . . in reading or hearing turne precepts into prayers ; lord give what thou commandest , and command what thou wilt : duties enjoyned , graces commended , blessings promised , and cursings threatned , do all quicken us to prayer , and furnish us with matter for the same , matth. . , . rom. . ephes. . but when for all this our prayers are few and faint , cold and weak , what speciall helps may we then have against our infirmities ? none better then to pray for the spirit of prayer , which helpeth and healeth our infirmities , and teacheth us both for manner , measure , and matter , to lay open all our necessities , rom. . . luke . . and secondly , call others which are best acquainted with the practice and power of prayer , to pray with us , being present , iames . . and for us , being absent from us , rom. . . what be the signes of a sound prayer ? . to use all other good meanes carefully , acts . , . . to seek gods glory principally , exod. . , . . to desire the best things most earnestly , col. . , , . . to aske nothing but what gods word warranteth us , iohn . . . to wait patiently till he heare and help us , psal. . . iam. . , . what motives may we have to stirre up our hearts to this duty ? many and good : because prayer is the voice of gods spirit in us , rom. . . a jewell of grace bequeathed by christ unto us , luke . . it is the hand of faith , the key of gods treasury , the soules solicitor , the hearts armour-bearer , and the mindes interpreter , matth. . . ephes. . . it procureth all blessings , preventeth curses , chro. . . sanctifieth all creatures , that they may doe us good , tim. . . seasoneth all crosses , that they can doe us no hurt , cor. . . lastly , it keeps the heart in humility , the life in sobriety , strengtheneth all graces , overcommeth all temptations , subdueth all corruptions , purgeth our affections , makes our duties acceptable to god , our lives profitable unto men , and both life and death comfortable to our selves , acts . . eph. . . iude . act. . . & . , . what are the lets and hinderances of prayer ? there be some which hinder the power of it , as our ordinary infirmities , mark . , . other which hinder either the practise or the fruit of it , as our customary and grosser iniquities , psalme . . what are the infirmities that weaken the power of prayer ? roving imaginations , inordinate affections , dulnesse of spirit , weaknesse of faith , coldnesse in feeling , faintnesse in asking , wearinesse in waiting , too much passion in our owne matters , and too little compassion in other mens miseries , psalme . , . marke . . isa. . , . ionah . , . what be the customary iniquities which hinder the practise of prayer ? . the prophanenesse of the atheists , in not calling upon god , psal. . . . the sottishnesse of the papists , lifting up their hearts and hands to base idols , psal. . . the sensuality of the voluptuous drowning all his desires in delights , and his prayers in pleasures , tim. . , . . the stupidity of worldlings , that thinke they have no need of praying , but of carking and caring , toyling and moyling in the world , luke . , . phil. . . . the foolishnesse of the malitious , which because they will not forgive their brother a pence , cannot pray to god to forgive them the talents , mat. . . what be the grosse sins that shut the eares of the lord , and hinder the fruit of our prayers ? . gracelesse hypocrisie , drawing neare with our lips , but having our hearts far from him , isa. . . . shamelesse impiety , when turning our eares from his precepts , he turneth away his from our prayers , prov. . . . senselesse impenitency , when the cry of our sins unrepented of , drownes the voice of our prayers that are offered , zach. . . . mercilesse cruelty , when we either cause or suffer the afflicted to cry without hearing ; the lord hearing us cry in our affliction without helping , gen. . . what is the generall subiect of our requests ? good , or evill ; good to obtaine it , and evill to remove or prevent it , col. . . thes. . , . that wherein we pray for good things is called supplication , tim. . . that wherein we pray against evill , is called deprecation . what doe you meane by good or evill ? whatsoever is helpfull or hurtfull , either for soule or body , goods and graces , sins and sorrowes , mercies and judgements , in spirituall or in carnall things , phil. . . luke . . dan. . what gather you hence ? . that as prayer is the key of the heart , to open all our necessities unto god , iames . . so it is also the key of his treasury , to obtaine his mercies from him , mat. . . . that the gift of prayer is a pledge and earnest penny of all other good gifts and graces whatsoever , rom. . , , . and that so long as we can pray , the greatest evill cannot hurt us , ionah . . cor. . , . nor the greatest good without prayer , can ever bee profitable unto us ; tim. . . are we only bound to pray for our selves by request for good and against evill things ? no ; we are also bound to pray likewise for others ; which kinde of prayer is called intercession , tim. . , . what is intercession ? it is the sute of the heart unto god for the good of others . as abraham prayed for abimelech , gen. . . jacob for his sonnes , gen. . paul for the people , thes. . . and they for him . why doth the lord require this duty of us ? . for communicating our gifts and his graces , james , . , . . for nourishing our love . . for increase of our comforts . . for mutuall support and reliefe in all crosses . what gather you hence ? that all such persons as are linked together in neerest bonds of societie , are also mutually bound to discharge this duty , tim. . , . james . . as first , in the houshold of faith , the stronger is to pray for the weaker , that he faile not , phil. . . and the weaker for the stronger , that hee fall not , thes. . , . secondly , the soveraigne for the subject , that he may obey in piety and loyalty , cor. . , . the subject for the soveraigne , that he may rule in righteousnesse and religious policy , tim. . , . and so in all societies , whether of publick assemblies , or private families . job . . deut. . . chron. . . what followeth of all this ? strong consolation , that when we finde small power or comfort in our prayers , the lord hath ordained that we may seeke and finde both in the prayers of his church and children , james . , . acts . . . you have now spoken of the first part of invocation , namely petition : what followeth ? the second ; which is praise and thanksgiving , thes. . . what is this praise and thanksgiving ? it is a reverent calling upon the name of god , wherein the heart being cheared with some taste of his goodnesse , acknowledgeth all from his mercy , and purposeth all for his glory , luke . . chron. . , , , . and it is either in praising all his goodnesse , wisedome , power , and mercy ; and generally for the government of his church ; or for those particular favours , that by petition wee have received from his mercifull hand . whence doth this duty of praise arise ? as petition ariseth from the feeling of our miserie : so praise from the feeling of gods mercy : petition beggeth what we want , and praise acknowledgeth what and whence we have it , rev. . . chron. . . what gather you hence ? that when the lord hath granted unto us our petitions , we are forthwith bound to render unto him his due praises , exodus . , psalme . , . wherein doth this duty of praise specially consist ? . in emptying our selves of all worthinesse , gen. . . . in acknowledging him the author of every good gift , and fountaine of living waters , james . . jer. . . . in speaking good of his name unto others , psalme . , . . in rejoycing before him in all his mercies , deut. . . . in resolving to bestow all for his honour and service , chro. . , . wherefore doth the lord require praise and thanksgiving at our hands ? first , because it is the fairest and sweetest fruit of true piety , psal. . . secondly , it entirely preserveth gods glory . thirdly , it boweth the heart to true humility . fourthly , it is the condition of the covenant , when he gives and wee receive any mercy , psalme . . fiftly , it provoketh others to faithfulnesse and cheerefulnesse in gods service , psalme . . sixtly , it maintaineth the intercourse of mercies and duties betwixt god and man. what be the properties of true praise ? . it must be faithfull , without glossing , with a simple , not with a double heart , psalme . . . it must be plentifull . psalme . , . if god give his mercies by showers , we may not yeeld our praises by drops . . it must be cheerfull , chron. . . hee gives freely , and wee must offer willingly ; for he loves a cheerefull giver , cor. . . . it must be powerfull with the best measure , with the best member psalme . , . . it must be skilfull , in the best manner , suting his severall properties , with their due praises according to the nature of the present blessings , ex. ● . . . psal. . , . . it must be continuall , as long as his mercy endureth , and life lasteth , psal. . thes. . . what meanes may we use to attaine unto this duty ? . serious consideration of the great things hee hath done for us so vile creatures , sam. . . . to desire to taste gods love in the least of his mercies , genesis . , . . to give him a taste of our love in the best of our services , psalme . . . to rest content with our allowance , and estate wherein he hath set us , phil. . . . to compare our estates with many of gods saints , who want many comforts which we enjoy , and feele many sorrowes which wee feele not , psalme . . . to be faithfull in all talents , and fruitfull in all graces , will be great meanes to make us praise god in all his mercies , matth. . . phil. . . what motives have we to provoke us to this praise ? . it is a good , comely , and pleasant thing to praise god , psal. . . . it is his will thus to be honoured , thes. . . . it is a duty of saints and angels , both here & hereafter , luke . , . . it spreadeth abroad religion , magnifieth and sanctifieth him that is most high , and most holy , psalme . , , . esa. . . . it keeps the heart from swelling , and the soule from surfeiting with gods blessings . . it fits the heart for further graces , and provokes the lord to fresh mercies . what be the speciall signes and markes of one that desires to be thanksfull and unfeignedly to praise god in all things . . contentednesse , psalme . . . cheerfulnes in the use of gods blessings , deut. . . psal. . . . faithfulnesse in our duties , both of our persons and places . . readinesse to draw others into the fellowship of gods praise , psal. . . & . . . rejoycing in god , even in the middest of many crosses , job . . fruitfulnesse in good words and works , john . . . a conscionable carefulnesse to take all occasions , and use all means to seale up our love , and set forth gods glory . so much of the principall parts of invocation , petition , and thanksgiving : are we limited and bound in certaine words , how and wherein to pray ? no verily ; but we have a prescript rule , and perfect patterne of prayer of all kindes , left us in that prayer which our saviour christ taught his disciples , and in them all succeeding ages , called the lords prayer . what is the lords prayer ? it is an absolute prayer in it selfe ; and a prayer giving a perfect direction to frame all others prayers by . it is thought by some not to be a prayer , but onely a platforme to direct all our prayers by ? it is both a prayer which we both may , and ought to pray ; and also a platforme of prayer , whereunto we are to conforme , and by which we ought to square all ours : and therefore as st. matthew biddeth us pray after this sort , matth. . . so st. luke biddeth us say ; our father , &c. luke . . the one propounding it as the most perfect platforme to be imitated ; the other , as the most excellent forme to be used of all christians . what is the platforme propounded in this prayer , whereunto we ought to looke ? it teacheth us both the manner how to pray , and the matter for which to pray . it teacheth us in all our prayers to whom , and through whom , and for what to pray . also what difference to make of the things we aske , and with what affection we are to come unto god in prayer . what are the words of the lords prayer ? they are thus set downe in the . of matth. . after this manner therefore pray yee , our father which art in heaven , &c. what doe you observe here in generall ? that prayer is to be made in a language which we understand : for our saviour christ taught his disciples here in a tongue which they understood , and not in an unknowne tongue ; which condemneth the practice of the church of rome , which teach the people to pray in an unknowne tongue , contrary to christs practice here , and the will of god , who commandeth us to serve him with all our hearts , and therefore with our understanding as well as our affection . what are the parts of this prayer ? they are three . . a preface of compellation for entrance into prayer , in the first words , our father which art in heaven , &c. . a body of petitions , containing the matter of prayer , in the words following . . a conclusion for shutting up , for confirmation and close of prayer , in the last words , for thine is the kingdome , &c. what gather you of this , that there is a preface ? that christian men are not to come malapertly or rashly without preparation , eccles. . . psalme . . exod. . . for the angel of the lord standeth at the entry , to strike with hardnesse and blindnesse &c. those that come not with preparation : and if we make preparation before we come to an earthly prince , and bethink us of our words and gesture , how much more ought we to doe it when we come before the prince and lord of heaven and earth ? how are we to prepare our selves ? not onely to put off our evill affections , tim. . . but even our honest and ( otherwise in their due time ) necessary cogitations , as the cares and thoughts of our particular vocations , as of house , family , &c. what doth the preface put us in mind of ? . of him to whom we pray . . of our owne estate in prayer , that we come unto god as to our father , with boldnesse , and yet with reverence of that majesty that filleth the heavens . what are we taught concerning him to whom we must pray ? that god , and god onely ( not any saint or angel ) is to be prayed unto , rom. . . psal. . for although there be other fathers besides god , and others in heaven besides him , yet there is none which is our father in heaven but god alone . besides that , this being a perfect platforme , a patterne of all prayer , it is evident that all prayers ( as in other things , so in this ) must be framed unto it . why doe you here name the father ? because discerning the persons , we pray to the father , secretly understanding that we doe it in the mediation of the son , by the working of the holy ghost ; and so come to the first person in the trinity , by his son , through the holy ghost ; which forme is to be kept for the most part , although it be also lawfull to pray unto christ , or to his blessed spirit particularly , acts . . cor. . , . if so be that in our understanding we doe conjoyn them , as those which cannot be separated in any actions either belonging to the life to come , or pertaining to this life . why must we pray to the father in the mediation of jesus christ his sonne ? because god being displeased for sin , we can have no dealing with him , but only by the means of his son , in whom he is well pleased , mat. . . and in whom alone we have liberty to call him father , gal. . . why is it required that we pray by the working of the holy ghost ? because the holy ghost assureth us that he is our father : and whereas we know not what to pray , nor how to pray , the holy ghost doth teach us both . what must we be perswaded of , and how must we be affected in prayer ? partly concerning our selves . . we must be truly humbled , which is wrought in us with a certaine perswasion , . of our sinfull misery and unworthinesse to be helped . . of the glorious majesty of god in heaven that must help us . . we must have a certain confidence we shall be heard , and this is wrought in us by faith , being perswaded that , . god loveth us as his owne children in our lord iesus christ. . our father being god almighty , he is able to doe whatsoever he will in heaven and in earth . others . . that all gods people pray for us . . we must be perswaded that it is our bounden duty to pray for others as well as for ourselves . why doth our saviour direct us to give such titles unto god in the beginning and entrance of our prayers ? that thereby we may testifie , increase , and strengthen our faith in god , considering what he is to us , to whom we are about to pray , heb. . . what are we taught to consider from this , that we are taught to call god father ? that god in christ is become our father , and giveth us , both the priviledge , john . . and spirit of sons , gal. . . so to call him . what ariseth from hence ? first , confidence in his fatherly love and compassion towards us as his children , psalme . . with assurance of obtaining our suites and desires , iohn . , . for as young children desire to come unto their fathers bosome , or to sit upon the knee , or in the mothers lap : so we by prayers doe creep into the lords bosome , and as it were , doe stand between the lords legges , deut. . . comming with boldnesse unto him , as unto our mercifull father , whose bowels are larger in pittifull affection then any parents , yea then the mothers towards the tendrest childe , if we come with faith and affiance , that he will grant what we require : for if parents will give good things to their children when they aske them , much more will the lord give his spirit to them that aske it of him , without doubting , mat. . . luke . . and this doubting is the cause why many goe away so often from prayer without profit and comfort , iames . . which overthroweth the long and idle prayers of the papists , who have not assurance of gods love towards them in the thing they demand . secondly , necessity of duty on our parts : that we both reverence , mal. . . and imitate him , mat. . . as our father , eph. . . pet. . . thirdly , that to come in any other name then our saviour christs , is abominable , which was figured in moses , exod. . . & . . and aaron , levit. . . but is notably set forth of the apostle , tim. . . therefore it is abominable to come by saints , as in popery they doe . what is to be considered by this , that we are directed to call him our father ? the nature of faith , which is to apply it home to himselfe , john . gal. . . matth. . . also , that our saviour christ is the naturall son , and we his sons by grace and adoption . may not a man say in his prayer , my father ? yes verily , and that with warrant of our saviour christs example , matth . . why then are we taught here to say , our father ? as the word father directeth us to meditate upon the relation between god and our selves , so the word our directeth us to meditate upon the relation between our selves , and so many as are or may be the children of the same father with us . what doth this put us in mind of ? that we must at all times maintain or renew love and peace one with another , but especially when we make our prayers we must come in love , as one brother loveth another , and therefore reconcile our selves , if there be any breach , tim. . . esa. . . matth. . , &c. secondly , that we are bound to pray , and to be suitors to our god and father one for another , as well as for our selves , james . that every one praying for all , and all for every one , we may jointly encrease and enjoy the benefit of the common stock of prayers , laid up in the hands of god. whereto doe the words following direct us , when we say , which art in heaven ? to the meditation of the glory , powerfull providence , wisdome , and holinesse of god , in which regard he is said to dwell in the high and holy place , psalm . . esa. . . not that he is excluded from earth , or included in heaven , or any place , who filleth all places , jer. . . yea , whom the heaven of heavens is not able to containe , kings . . but first , because his wisdome , power , and glory , appeareth most evidently in the rule of the heavens , as of the most excellent bodily creatures , by which inferiour natures are ruled , psal. . , &c. & . . & . . secondly , for that in heaven he doth make himselfe and his goodnesse knowne to the angels , and blessed spirits of men , immediately , and without the helps and aids which we have . thirdly , because he communicateth himselfe and his goodnesse more powerfully to them then to us : and so god is said to be present in the temple , and in the elect. fourthly , because there , and not on earth , we should now seek him , psalm . . col. . , . where also we hope another day to dwell with him , in the same happy fellowship , which now the holy angels and blessed soules doe enjoy ; which teacheth us not to have any fleshly conceit , but to have our cogitations above any worldly matter . fiftly , to teach us that as we come boldly to him as to a father , so also we are to come with humility and reverence of his majesty , who is so high above us ; we wretched men being as wormes crauling upon the earth , and he sitting in great majesty in the highest heaven , eccles. . . & . . sixtly , to teach us to pray not onely reverently , but also fervently before him , so directing and lifting up our hearts to almighty god , that our prayers may ascend into heaven , chro. . . seventhly , to encrease our confidence in him , who is both ready and able to doe all things for us , that acknowledging him to ride on the heavens for our help , ( able ) as in heaven to doe for us whatsoever ( as a father ) he will , psal. . . we may with full confidence in his power and love ask every good thing of him , psalm . . luke . . thus much of the preface : now are we to come to the prayer it selfe : what is generall unto it ? that our affections with zeale and earnestnesse ought to wait and attend on prayer , which appeareth by the shortnesse of all the petitions . what is declared hereby ? the great affection we should have to the things we come for : which giveth a check to our cold prayers , where the understanding is witho●● the affection , and ( as it were ) the sacrifice without the heavenly fire ●o lift it up , and make it mount into heaven , both in publike and private prayers . so much of attention generall to the prayer : what are the parts ther●of ? a forme of petition , and of thanksgiving . what is taught hereby ? first , that whensoever we come unto god in petition , we are 〈…〉 give him thanks , phil. . . luke . , . things not to be 〈…〉 meanes to make way for further graces , and benefits to be obtain●● ▪ . secondly , that it is a fault of us ( when we are distressed ) in 〈…〉 to come unto god in petition , but not to return thanksgiving 〈…〉 benefits received . how many petitions are there in the lords prayer ? six , ( equally divided , as it were , into two tables ) whereof 〈…〉 concerne god , as doth the first table of the law ; three doe concern● our selves and our neighbours , as doth the second table : for in the three first we make request for those things that concerne gods majesty , whose glory and service we are to preferre before our owne good , iohn . , . in the three latter , for those things that concerne the necessity of man , and our owne welfare , which we must referre to the former , psalme . . so that by the very order of the petitions , we learne this instruction , that we must and ought first to thinke upon gods glory before any thing that appertaines or belongs to us , and that we should seeke the service of god before our owne good , john . , . yea , and preferre the glorifying of the name of god before our owne salvation , rom. . . as also by the order of the commandements , which being divided into two tables , the first concernes the worship of god , the second our selves . what observe you from this ? our hypocrisie : for were it not for our selves and our wants , we would not come to god at all in prayer : as in popery , all their prayers are for themselves , and their salvation , &c. whereas this word ( thy ) in all these petitions doth shut forth the consideration of our selves , to the end that we might have our minds altogether fastened upon the service of god. what further observe you proper to those petitions that concerne the glory of god ? that as they must be begged in the first place , so must they likewise be performed with further zeale of spirit , and earnestnesse of affection : as may be gathered , in that they are propounded without any band or coupling of one with another . how are the three first petitions divided ? thus : the first concerneth gods glory it selfe , the other two , the things whereby god is glorified ; as when his kingdome commeth , and his will is done . what are the words of the first petition ? hallowed be thy name , mat. . . luke . . what is the summe of this petition ? that in all things god may be glorified , that he , who in himselfe , his words and works is most glorious and holy , may be acknowledged and honoured for such by us , psal. . . pet. . . why is this petition set before all ? because it is that which ought to be dearest unto us , and for that all things are to be referred unto it , prov. . . cor. . . what is to be considered for the further opening of this petition ? first , for the meaning of the words apart , then of them together . what is meant by the word name ? by the name of god , we are to understand god himselfe , king. . . isa. . . as he maketh knowne to us the fame and glory of his nature , otherwise unconceivable , gen. . . for the name of god in the scripture signifieth god himself ; because the nature of a thing is taken for that it is the name of , as acts . . his essence , and all things by which he is knowne unto us . what are those names whereby god is made knowne unto us ? first , his titles ; as jehovah , elohim , the lord of hosts , and such like , exod. . . and . . secondly , his attributes and properties ; as his wisedome , power , love , goodnesse , mercy , justice , truth , exod. . , , &c. & . , , &c. which being essentiall in him , are for our capacity expressed under the name of such qualities in us , and are called the names of god , because as names serve to discerne things by , so god is knowne by these things . thirdly , also his memorials signified by his name , because he getteth glory by them . what are these memorials ? first , the works and actions of god ; as the creation and government of the world , psal. . but especially , the worke of redemption , psalme . . secondly , the things that belong unto god ; as his worship , word , sacraments and disclipine ; but especially his word , psalme . . & . &c. which is the booke of grace , and the boxe of ointment , out of which the sweet savour of his name is most effectually powred , cant. . , . what is meant by the word hallowed ? sanctified and reverenced : for to hallow , is to set apart a thing from the common use to some proper end ; and therefore to hallow the name of god , is to separate it from all profane and unholy abuse , to a holy and reverend use . can any man adde any thing unto gods holinesse ? no , no , we cannot adde any holinesse unto god , or take any from him ; but as god is holy in his properties and actions , and also in his ordinance both in the church and common-wealth , so wee desire they may be ( and that not onely by our selves , but also by all men ) acknowledged and reputed as they are worthy in themselves to be reputed and accounted . and in this respect onely are we said to hallow his name , when we acknowledge it and honour it for such , psal. . , . thereby ( as it were ) setting the crowne of holinesse and honour upon the head of god : contrariwise , failing so to doe , we are guilty of the profanation of gods holy name ; not that he can receive any pollution from us , but onely as a man that lusteth after a chast woman is said by our saviour to be guilty of adultery with her , though she remaineth in her self spotlesse and undefiled , matth. . . may none else be glorified but the name of god ? when it is said , hallowed be thy name , thereby is noted that no glory or honour should be given to any thing in the world , but to the name of god , esa. . . & . . further then they are instruments whereby we may arise to the glorifying of it ; for god will not give his glory to any other thing , no not to the manhood of our saviour christ. what is to be considered in the words together ? that it is a singular benefit of god to admit us to the sanctifying of his name , and ( as it were ) to set the crowne ( which is his glory ) upon his head , and to hold it there , especially seeing he is able himself alone to doe it ; and when he would use others thereto , he hath so many legions of angels to doe it , yea , can raise up stones to doe it . what doe you then aske of god in this petition ? that as god is glorious in himselfe , so he may be declared and made knowne unto men : that therefore god would have himselfe known and acknowledged by all men , but especially by my selfe , to be most holy ; that whether we speak , think , or any way use his name , properties , works , or word , we may doe it holily , and with all reverence : that his wisdome , power , goodnesse , mercy , truth , righteousnesse , and eternity , may more and more be imparted unto me , and other of gods people : that he may be acknowledged just , wise , &c. in all his works , even in his ordaining of some to eternall life , and other some to everlasting destruction : that his infinite justice , and infinite mercy over all his creatures ( but especially over his church ) may be reverenced and adored by all men , but especially by my selfe : that the name of god may be reverently and holily used of all men , but especially of my selfe : that when the glory of god commeth in question , between my selfe and any thing that belongeth unto me , i may preferre that unto this : finally , that god would vouchsafe to plant and encrease in me and others such graces whereby his name may be glorified . what are those graces for which we pray here in particular ? . knowledge of god , psalme . . & . . that god would give us the knowledge of himselfe , his word , and works ; for we cannot glorifie his name unlesse we know it . . beliefe of his word , that wee and others may sanctifie god in believing his word how unlike soever , iohn . . wherefore moses and aaron are said not to have sanctified the name of god , because they beleeved not , numb . . . contrariwise abraham glorified god in beleeving , rom. . . . fearing the lord alone , and not men ; that the lord be our feare , esa. . , . pet. . , . . humility , ( for our selves and others ) without which wee cannot glorifie god , as it is meet , psalme . . sam . . psal. . , . & . . luke . . . patience , ( arising from thence ) whereby wee doe willingly submit our selves unto the correcting hand of god , as eli , sam. . . & hezekiah , esa. . . . thankfulnesse , that we may praise him for his benefits , more particularly where we are to hallow gods name , as well by praising it for the benefits we have received , as for his wonderfull works in the creation and government of the world , the church especially . . lips opened , and tongues tuned to speak of him with reverence , psal. . . & . . & . . . a life so ordered , that men may say he is a holy god , who by his grace maketh us an holy people , matth. . . pet. . . tit. . . that according as we know the vertues of our good god ; so the fruits of them may appeare in ours , and all good peoples lives , that so his name may be honoured and praised , and he may get glory by the godly conversation of us and others . vvhat doe we pray against in this petition ? we pray against all ignorance of holy things we should know , hos. . . and against infidelity and want of good works , whereby god wants of his glory : we pray against all lofty and high things that hinder that god onely cannot be exalted , esa. . , , , , , . especially the pride of our hearts , which we are to confesse and lament , prov. . . against all false religion and prophanenesse , impatience , unthankfulnesse , rom. . , &c. those tongue-wormes of swearing , blasphemy , and unreverent speaking of god , exod. . . esa. . , , , , . prov. . . together with all wickednesse and ungodlinesse , whereby gods name is dishonoured . in a word , we pray that god would remove , and root out of our hearts , tongues , and lives , all such vices , by and for which his name is dishonoured , especially an evill and scandalous life , for which the name of god and his religion is evill spoken of in the world , rom. . , . what doth this teach us ? our dulnesse is hereby condemned , who by nature are so ill-disposed to glorifie god , and to use his name holily and reverently . what is to be considered in the second petition ? let thy kingdome come , matth. . . luke . . one of the meanes how to have the name of god sanctified , which is a dependance of the former petition . what is the summe of this petition ? that god may reigne in our hearts , and not sinne ; and that the kingdome of our lord iesus christ both by the inward working of his spirit , and also by the outward meanes may be enlarged dayly , untill it bee perfected at the comming of christ to judgement ; that the kingdome of sinne and satan being more and more abolished , acts . . col. . . christ may now reigne in our hearts by grace , col. . , . and we with him for ever in glory , tim. . . what is meant here by kingdome ? that government which our saviour christ exerciseth ; first , in the world , then in the last day , both in the whole church , and in every member thereof : for by the kingdome of god wee must understand here not so much that univerall soveraignty , which as creator he exerciseth over all creatures , disposing them all to their proper ends for his glory , esa. . . psal. . , &c. as the spirituall regiment , psalme . . cor. . . of the church , and of all things , for the good of the church : wherein god hath appointed christ to be the king , psalme . . hos. . . the saints his subjects , rev. . . the word his law , job . . the angels and all creatures his servants , heb. . , the ministers his heralds , and ambassadors , cor. . . finally , the devills kingdome , matth. . . that is , wicked angels , and men enemies to the kingdome of christ , luke . . his foot-stoole , psalme . . how is this kingdome said to come ? . in regard of the meanes , where the word of the kingdome is published , matth. . . & . . marke . . . in regard of efficacy , where from the heart obedience is yeelded , rom. . . . in regard of perfection , it hath these degrees . . increase of grace in the time of this life , matth. . . . the translation of blessed soules into heaven in the moment of death , luke . , . . finally , the full redemption of glorification of the saints in soule and body in the life to come , matth. . . vvhat doe we then desire concerning the kingdome of god in this petition ? we pray either for that he exerciseth in this world ; or for that hee exerciseth in the world to come , called the kingdome of glory . how many sorts are there in that kingdome he exerciseth in this world ? two : first , that he exerciseth over all men , and other creatures called kingdome of power : secondly , that he exerciseth over all the church called the kingdome of grace . what desire we of god concerning the government he exerciseth over all creatures ? that he would governe all the creatures , both in the naturall course of things , and in the civill and domesticall government of men , yea , in the rule of devils themselves , in such sort as they may serve for the good of his church , psal. . . mat. . . john . . what desire we concerning his government in the church ? that it may be here in this world inlarged , and that it may be accomplished in the last day , psalme . . isa. . . what doe we desire for the inlargement of it in this world ? that by christ the head of the church , god would governe his people to the perfect salvation of the elect , and to the utter destruction of the reprobate , whether open rebels , or faigned hollow-hearted subjects . what great need is there that we should pray for the kingdome of god ? for that being taught , that we should pray that the kingdome of god may come , hereby we are put in mind of another kingdome of satan and darknesse , which opposeth strongly against his kingdome , mat. . , . cor. . , , . why doe all men naturally abhorre satan , even to the very name of him ? they doe in words and shew : but when they doe his will , live under his lawes , delight in his works of darknesse , subject themselves to the pope , and other his instruments ; they are found indeed to love him as their father , and honour him as their prince , whom in words they would seeme to abhorre : for as the same men are affirmed by our saviour christ to approach unto god with their lips , and to have their hearts farre from him , mat. . . so are they in their lips farre from satan , but neare him in their hearts . what other oppositions are there against gods kingdome ? the flesh and the world , gal. . , . what be the meanes we ought to pray for , that our saviour christ may governe his church in this world thereby ? inward , and outward . what inward things doe we pray for ? that god would give his holy spirit , as the chiefe and principall meanes , whereby our saviour christ gathereth and ruleth his church , conveighing his spirit of knowledge , and good motions into his people : and consequently , we pray against the motions and temptations of satan , and of our owne flesh . what are the outward things we pray for ? the meanes whereby the spirit is conveighed ; namely , the word , and the dependances thereof , the sacraments and censures . what pray we for concerning the word ? that it being the scepter of christs kingdome , mar. . . the rod & standard of his power , psal. . . isa. . , . isa. . , . & called the word of the kingdome , mar. . . & the kingdome of heaven , mat. . may have free passage every where , thes. . . and may be gloriously lifted up and advanced ; and it only having place , all not agreeable thereunto , and all traditions and inventions of men may be rejected . what pray we for concerning the sacraments ? that as they are the seales of gods promises , and the whole covenant of grace , so they may be both ministred and received in that purenesse and sincerity , which is according to his word , and all false sacraments and sacrifices put under foot . what pray we for concerning the censures ? that not only private persons , but the whole church may be ruled by the line of gods word , that so well doers may be advanced , and evill doers censured and corrected , according to the degree of their fault ; and therefore , that all impunity or tyrannous tortures of conscience may be taken away . what further doe we pray for ? that god would furnish his church with all such officers as he approveth , that being indued with speciall gifts , may be both able and willing to execute their charge diligently and faithfully . what further desire you in this petition ? that where these things are only begun , they may be perfected ; and that every church may be polished and garnished , that sion may appeare in her perfect beauty , and so the iewes may be called , and so many of the gentiles as belong unto christ , and the contrary enemies may be either converted or confounded . what doe we pray for in respect of every member of the church ? even as poore captives are alwayes creeping to the prison doore , and labouring to get off their boults : so we out of a sorrowfull feeling of the spirituall bondage we are in to satan and sin , pray that the kingdome of christ may come and be advanced in every one of our hearts , in justice , righteousnesse , peace and joy in the holy ghost , rom. . . that as kings unto god , we may subdue within us all those either opinions or affections that rise up and rebell against god. what then are the particulars concerning the kingdome of grace , that we doe crave of god in this petition ? . that satans kingdome may be abolished , acts . . the bands of spirituall captivity loosed , tim. . . col. . . the power of corruption , that maketh us like well of our bondage , abated , gal. . . the instruments of satans tyranny , as the turke and pope , and all such out-lawes from christ defeated , thes. . . . that it would please god to gather out of every part of the world those that belong to his election . . that god for the gathering of them , would raise up faithfull and painfull ministers in every part of the world , where there are any which belong to his election . that all loyterers and tongue-tyed ministers being removed , isa. . , . faithfull and able watchmen may be set over the flocke of christ , mat. . . with sufficient encouragement of maintenance , countenance , protection , &c. and the word of god may be freely preached every where , thes. . . . that it would please god , with the blessing of his spirit , to accompany the word , so that it may be of power to convert those that belong unto him . . that it would please god every day more and more to increase the holy gifts and graces of his holy spirit , in the hearts of those whom he hath already called effectually . . that the lord by his word and spirit would rule in the hearts and lives of his saints , col. . , . making them also kings in part , by overcomming the corruption which is in the world through lust . . that god would raise up godly and religious magistrates , which should further and countenance his worship as much as in them lyeth . . that the eyes of all men , especially princes , may be opened to see the filthinesse of the whore of babylon , rev. . . and the true beauty of pure religion , and of the spouse of christ , isa. . . . that god would banish and root out of his church all those things which may hinder the proceeding of his kingdome in the hearts of those that belong unto him . . finally , that he would finish the kingdome of grace , calling his elect uncalled , rom. . . confirming such as stand , thes. . . raising the fallen , jam. . , . comforting the afflicted , isa. . . and hasten the kingdome of glory . what doe we desire of god in this petition concerning the kingdome of glory , and our good in the world to come ? . that god would be pleased to take us out of this sinfull and conflicting life , into peace with christ , and translate us unto the kingdome of heaven , phil. . . . that the number of the elect being accomplished , the finall dissolution of all things may come : that god would hasten the second comming of his son to judgement for the elects sake , who with singular love and affection long for it , saying ; come lord jesus , come quickly , rev. . . tim. . . that we and all his chosen may obtaine full salvation , and enjoy the fruition of that glory prepared for us before the beginning of the world . . that god would get himselfe glory by the finall confusion of his enemies . what are the words of the third petition ? thy will be done in earth as it is in heauen , mat. . . luke . . what is the summe of this petition ? that god would grant us , that we may voluntarily and willingly subject our selves unto him and his providence : that renouncing the will of satan , and our owne corrupt inclination , tim. . . peter . . and rejecting all things that are contrary to the will of god , we may doe his will , not as we will , nor grudgingly , but readily , psalme . . and heartily , col. . . following in our measure the example of the angels and saints that are in heaven , psalme . . finally , that obedience may be given to christ , in ruling us untill we be as the holy angels . what is meant by this word [ thy. ] hereby we exclude all wils opposed to , or diverse from the will of god ; whether the will of satan , tim. . . or our owne , peter . . naturally corrupt and enthralled to satan ; yea , whatsoever unlawfull intentions or desires , repugnant to the will of god , sam. . . james . . for when we pray for obedience to gods will , we pray that all wils of wicked angels , zach. . . and men , psal. . . as contrary to the will of god , may be disappointed . we desire also the suppression of our owne will , as that which being prone to all sin , as a match to take fire , is naught and repugnant to the will of god , so far are we from having any free-will naturally to doe that which is good , psalm . . & . , gen. . . & . . rom. . . & . . which we must bewaile both in our selves and others , pet. . . ezek. . . freely acknowledging that we cannot of our selves doe the will of god , but by his assistance , and desiring grace that we may obey his will , and not the lusts of our flesh . how manifold is the will of god ? twofold , deut. . . . his secret and hidden will , whereof the scripture speaketh thus , if so be the will of god , pet. . . whereunto are to be referred his eternall counsell , the events of outward things , pro. . . times and seasons , &c. acts . . . his manifest will , which is revealed and made knowne unto us in the word , both in his promises , which we are to beleeve , and in his precepts and commandements , which ( as conditions of obedience in way of thanksgiving annexed unto the promises ) we are to performe . what will are we to understand in this petition ? not so much that part which god keepeth secret from us , as that part thereof which he hath revealed in his word , wherein is set downe what we ought to doe , or leave undone . how doth that appeare ? . because it is unlawfull to search or enquire into the secret will of god , and impossible for man to know it untill it come to passe ; whereas to the doing of this will knowledge is requisite . . no man can resist or withstand gods secret will , neither is it any thank for us to accomplish it , acts . . . there are no promises for performing the secret will of god , seeing a man may doe it and perish , as pilate , &c. . god proposeth many things in his secret will , for which it is not lawfull for us to pray . what then must we especially pray for in the secret will of god ? that when god bringeth any thing to passe by his secret will , which is grievous to our natures , we may with patience and contentment submit our wils to his will , acts . . what doe we aske of god in this petition concerning his revealed will ? . that we may know his will , without the which we cannot doe it . . that we may doe all his will being knowne , and shew our selves obedient to our heavenly father and lord. . that he would bestow upon us the gifts and graces of his spirit , that so our hearts being by grace set at large , strengthened , and directed , psal. . , . we may be enabled to doe his will. . that he would remove from us all things that shall hinder us from knowing his will , and putting it in execution ; as ignorance of the revealed will of god , psal. . . rebellion , dis●bedience , murmuring , &c. sam. . , . all pretences , and dispensations , or powers , presuming to dispence with the will of god. in a word , that so many as are subjects in the kingdome of christ may doe the duty of good subjects , and be obedient to the revealed will of god , seeking his kingdome and his righteousnesse , matth. . . so that there is a mutuall relation of this petition to the former , where we pray that god may rule ; as here , that his rule may be obeyed . what understand you in this petition by doing ? not a good intent onely in the heart , or profession of obedience in word and pretence , matth. . . but an actuall and thorough performance of what is required of us , iames . . and therefore wee pray here , that the will of god may not onely be intended and endevoured , but also accomplished , although it be with griefe and smart , phil. . . acts . . what is here meant by earth and heaven ? by earth , those that are in earth , and by heaven , those that are in heaven : for here we propound to our selves the patterns of the angels and blessed soules , who being freed from all mixture of corruption , doe in their kind perfectly obey god , psal. . , . whereby we learne that our obedience should be done most humbly , willingly , readily , cheerfully , and wholly , ( not doing one , and leaving another undone ) even as the will of god is done by the angels , matth. . . who therefore are set forth winged , to shew their speedinesse , esa . . and round footed , to expresse their readinesse to all and every commandement of god , ezek. . . but seeing we are sinfull , and the angels holy , how can wee imitate them ? we desire to imitate them in the manner , though we know we cannot equall them in measure and degree of obedience : and hereby we are taught that we should endevour to the like holinesse , and so grow therein daily more and more till we be like unto them ; not that we can performe it to the full as they doe . as also in this regard god himselfe saith , be ye holy as i am holy , lev. . . pet. . . and yet it were absurd to say or think , that any man could come to the holinesse of god , whose holinesse he is commanded to follow : and this answereth to our desire of hastening the lords comming in the former petition . what then doe wee desire here for the manner of performance of gods will ? that we may after the heavenly patterne afore mentioned , willingly , without constraint or repugnancy , psalm . . speedily , without delay , psal. . . sincerely , without hypocrisie , deut. . , . fully , without reservation , psal. . . and constantly , without intermission , psal. . . beleeve the promises of mercy , and obey the precepts of holinesse : and so all unwilling , and by law onely inforced obedience is here condemned , and we enjoined to performe our service with delight , joy , and alacrity . thus farre of the three first petitions , for things concerning god. to come to the three latter that concerne our selves , and our neighbour ; what are we generally to note in them ? . the order and dependance they have from the former three concerning god ; whereby we are taught that there is no lawfull use of these petitions which follow , or any of them ; unlesse we first labour in the former petitions concerning the service of god. for we are then allowed , and not till then , ( luke . , &c. ) to seek good things for our selves , when we have first minded , and sought those things that concerne the glory of god ; because unto godlinesse onely the promises of this life and that which is to come are entailed , tim. . . what further ? that as in the former the word [ thy ] did only respect god , so in these following by these words [ our and us ] we learne to have a fellow-feeling of the miseries and necessities of others ; and therefore in care to pray for them , which is one tryall of the true spirit of prayer . is there any thing else common to them all ? that in all these petitions under one thing expressed , other things are figuratively included , and under one kinde all the rest , and all the meanes to obtaine them are comprehended , as shall appeare . how are these petitions divided ? the first concerneth mans body , and the things of this life : the two last concerne the soule , and things pertaining to the life to come . for all which we are taught to depend on god ; and namely according to the order observed in the creed , ( called the apostles ) . on the providence of god our father the creator for our nourishment , and all outward blessings . . on the mercies of christ our saviour for pardon of our sinnes . . on the power and assistance of the holy spirit , our sanctifier , for strength to resist and subdue all temptations unto evill . what observe you out of the order of these petitions ? that we have but one petition for outward things , as lesse to be esteemed : but for spirituall things two , as about which our care is to be doubled , matth. . . to teach us how smally earthly things are to be accounted in regard of heavenly : and therefore that our prayers for the things of this life should be short , and further drawn out for the things that belong to the life to come . why then is the petition for the temporall things put before the petitions for spirituall ? the first place is given to outward things , not because they are chiefest , but because , first , it is the manner of the scriptures , commonly to put things first that are soonest dispatched . secondly , that outward things may be helpes to enable us to spirituall duties , ( gen. . . . ) and that in having aforehand earthly things , we may be the more ready and earnest to intreat for heavenly things : so our saviour christ healed the bodily diseases , to provoke all men to come unto him for the cure of the spirituall . thirdly , that outward things may be as steps or degrees , whereby our weake faith may the better ascend to lay claime and hold on spirituall graces , ( acts . , . ) that by experience of the smaller things we may climbe up to higher ; whereby their hypocrisie is discovered , which pretend great assurance of forgivenesse of sinnes , and of their keeping from the evill one ; whereas they are distrustfull for the things of this life . fourthly , god hath a consideration of our weaknesse , who are unapt to performe any duties , or service to god , if we want the things of this life , and that which is requisite to sustaine and suffice nature . to proceed in order : what are the words of the fourth petition , which concerneth the things of this life ? give us this day our daily bread , matth. . . luke . . what is the summe of this petition ? that god would provide for us competent meanes , and such a portion of outward blessings , as he shall see meet for us , prov. . . not only for our necessities , but also for christian and sober delight , according to our calling , and his blessing upon us . likewise , that he would give us grace to relye our selves upon his providence , for all the meanes of this temporall life , and to rest contented with that allowance which he shall thinke fit for us , phil . , . what is meant by bread ? all outward things , serving both for our necessity , and sober delight , prov. . . & . . as health , wealth , food , physick , sleep , rayment , house , &c. together with all the helps and meanes to attaine them ; as good princes , magistrates , peace , seasonable weather , and such like ; as also the removall of the contrary , as war , plague , famine , evill weather , &c. and the blessing of god upon these creatures which he bestoweth upon us . what is here to be observed ? that we must desire bread , not quailes , or other delicates , not riches and superfluity , james . . num . , , . but a proportion of maintenance , credit , liberty , &c. convenient for us , prov. . . tim . . and that with condition , if god shall see it good for us , or so be his good pleasure , mat. . . james . . sam. . . which exception is a caution proper to this petition for outward things . what need is there of asking these things ? the frailty of our nature , not able to continue in health scarse one day without these helps , and as it were , props to uphold this decayed and ruinous cottage of our mortall bodies , lesse able to forbeare them then many beasts : for seeing there were a necessary use of our meat in the time of innocency , the necessity by our fall is much greater . what learne you from the word [ give ? ] first , that from god all things come , psal. . , , , . acts . . which we are ready to ascribe either to the earth called the nurse , or to our money wherewith we buy them , or to our friends that give them us : as if we should looke upon the steward only , and passe by the master of the family ; or upon the breast that giveth sucke , and neglect the nurse or bottle we drinke of , and passe by the giver . what next ? that although in regard of our labour , or buying any thing , it may be called ours , yet we say , give lord , both because we are unable by any service or labour to deserve the least crum of bread , or drop of water , ( much lesse the kingdome of heaven and salvation ) at the hands of god , luke . . gen. . . and because our labour and diligence cannot prevaile without gods blessing . what learne you further ? that seeing god giveth to whom he will , and what he will , we learne to be content with whatsoever we have received : moreover , to be thankfull for it , seeing all things in regard of god are sanctified by the word , and in regard of our selves , by prayer and thanksgiving , tim . . and last of all , not to envie at other mens plenty , being it is gods doing , matth. . . what reason is there , that they should pray for these things of god , which have them already in their garners , cellars , &c. in abundance ? very great . because , . our right unto the creatures being forfeited in adam , we having now nothing to plead , but onely gods deed of gift made unto us in christ the second adam , and heire of all things , in whom , and with whom , all things are conveyed to us , psalm . , , . heb. . . rom. . . cor. . . so that although we possesse them , yet are we not right owners of them but by faith , which is declared by prayer for them . . the things we doe possesse we may easily a hundred wayes be thrust from the possession of them before we come to use them , according to the proverb , that many things come between the cup and the lip , sam. . , . dan. . . kings . . although we have the use of them , yet will they not profit us , neither in feeding nor cloathing us , unlesse we have the blessing of god upon them ; yea , without the which they may be hurtfull and poisonable unto us , esa. . . hag. . . prov. . . dan. . , , . psal. . , . by all which reasons it may appeare , that the rich are as well to use this petition as the poorest , praying therein not so much for the outward things , as gods blessing upon them . why doe we say , give us ? hereby we professe our selves petitioners for all men , especially the houshold of faith ; that for the most part every one may have sufficient , and where want is , others may be enabled to supply it out of their abundance , cor. . . why doe we say , this day , or , for the day ? that we are to pray for bread for a day , and not for a month , or yeare , &c. it is to teach us to restraine our care , that it reach not too farre ▪ but to rest in gods providence and present blessing , and therefore not to be covetous , exod. . , , . pro. . . so that hereby we professe the moderation of our care , and desire of earthly things , matth. . . with our purpose every day by labour and prayer to seeke these blessings at the hands of god. is it not lawfull to provide for children and family ? yes verily ; not onely lawfull , but also needfull , gen. , , . acts . . . cor. . . tim. . . but here our affections are onely forbidden to passe measure , as to have a carking and troubling care , seeing the vexation of the day is enough for it selfe , matth. . . but commit our wayes unto the lord ; and to roll our matters upon him who will bring them to passe , psalme . . prov. . . why is the bread called ours , seeing that god must give it us ? to teach us , that we must come unto it by our owne labour , gen. . . psalme . . thes. . . in which respect , hee that will not labour , should not eate , thes. . , , . for it is called our bread , which commeth to us by the blessing of god on our lawfull labours , thes. . . so that neither god nor man can justly implead us for it . what is the reason of the word daily ? by daily bread , or bread instantly necessary , or such as is to be added to our substance ; wee understand such provision , and such a proportion thereof , as may best agree with our nature , charge , and calling , pro. . . for this word in the evangelists , matth. . . luke . . and in the proper language of the spirit of god is the bread fit for me , or agreeable to my condition ; which is an especiall lesson for all estates , and callings , to keep them within their bounds ; not onely of necessity , but of christian and sober delight , and not to aske them for the fulfilling of our fleshly desires , psalme . . iohn . . prov. . . tim. . . rom. . . iam. . . hereby also we are taught , that every day wee must require these blessings at gods hands . what doe we then begge of god in this petition ? . that it would please god to preserve this mortall life of ours , so long as he seeth good in his wisedome that it maketh for his glory , and our good . . that he would bestow upon us all good things , needfull for the preservation of this life . . that he would give us care and conscience to get those needful things by lawfull meanes : which condemneth : first , those that use wicked and unlawfull meanes towards men . secondly , those that goe to the devill . . that he would give us grace to use painfulnesse and faithfulnesse in our calling , that labouring with our hands the thing that is good , we may eate our owne bread , ephes. . . thes. . . . that we may adde unto our labour prayer , ( that it would please god to blesse our labours in getting those things ) and thanks-giving , ( for them being gotten ) as whereby on our part all gods blessings are assured and sanctified unto us , tim. . , . . that we may put our confidence not in the meanes , but in gods providence , and contain our selves within the care for the meanes , leaving events unto gods onely disposition , phil. . . psal. . . . that it would please god to give us faith and grace , aswell in want as in abundance , to depend on his providence for outward things , phil. . . . that we may be contented with , and thankfull for that portion of temporall blessings , which it shall please the lord to measure out unto us as his gift , heb. . . psal. . . not envying such to whom he giveth more . so much of the petition for things belonging to this life : what doe we desire in those two which belong unto the life to come ? perfect salvation , standing in the deliverance from the evils past , contained in the former , and those to come , comprised in the latter : by the former we pray for justification , and by the latter for sanctification . to begin then with the former : what are the words of the fifth petition ? and forgiue us our debts , as euen we forgiue them that are debters unto us , mat. . . luk. . where we are to observe : . the petition for the forgivenesse of our sins . . the reason added for the confirmation thereof , or a reason of the perswasion that they are forgiven . what is the summe of this petition ? that we may be justified , and be at peace with god , that god giving us a true knowledge and feeling of our sins , would forgive us freely for his sons sake , and make us daily assured of the forgivenesse of our sins , as we are privy to our selves of the forgivenesse of those trespasses which men have offended us by , job . . psal. . . jer. . . col. . . what is meant here by debts ? the comparison is drawne from debters , which are not able to pay their creditors , to whom all we are compared , for that we have all sinned ; therefore by debts we must understand sins ; ( as saint luke expoundeth the metaphor ) and that not in themselves , as breaches of the law of god , ( for who would say that we owe , and are to pay sin unto god ? ) but with respect to the punishment , and satisfaction due to gods justice for the offence of sin : for our debt being properly obedience , whereto we are bound under penalty of all the curses of the law , especially eternall death , rom. , . . . gal. . . we all in adam forfeited that bond wherby the penalty became our debt , and is daily increased in us all by sinning , luke . . mat. . , &c. rom. . . what learne you from hence ? here hence two things are implyed : one , a franke and humble confession , that we have sinned both originally and actually ; another , that there is no power in us to make satisfaction for our sins . what use is there of confession ? great , for that we have naturally a senselesnesse of sin : or else , being convinced thereof , we are ready to lessen it and make it light ; the contrary whereof appeareth in the children of god , john . , . psal. . , . prov. . job . . sam. . , . psal. . , , , . acts . , , . tim. . , . how can a man confesse his sins , being not knowne , and without number ? those that are knowne we must expresly confesse , and the other that are unknowne , and cannot be reckoned generally , psal. . . how appeareth it that we are not able to pay this debt ? because by the law as an obligation every one being bound to keep it wholly and continually , deut. . . gal. . . so that the breach thereof even once , and in the least point , maketh us debtors presently , ( as having forfeited our obligation ) there is no man that can either avoid the breach of it , or when he hath broken it , make amends unto god for it , considering that whatsoever he doth after the breach , is both imperfectly done , and if it were perfect , yet it is due by the obligation of the law , and therefore cannot goe for paiment , no more then a man can pay one debt with another . what doth it draw with it , that causeth it to be so impossible to be satisfied ? the reward of it , which is everlasting death both of body and soule , rom. . . the greatnesse and also number whereof is declared by the parable of ten thousand talents , which no man is able to pay , being not able to satisfie so much as one farthing . but are we not able to satisfie some part of it , as a man in great debt is sometime able to make some satisfaction , especially if hee have day given him ? no : and therefore we are compared to a child new borne , red with bloud , and not able to wash himselfe , nor to help himself , ezek. . , . and to captives close shut up in prison and fetters , kept by a strong one , luke . . matth. . . so that there is as small likelihood of our deliverance out of the power of satan , as that a poore lamb should deliver it selfe from the gripes and pawes of a lion. what is the meanes to free us from this debt ? by this petition christ teacheth us , that being pressed with the burden of our sin , we should flee unto the mercy of god , and to entreat him for the forgivenesse of our debt , matth. . . esa. . . even the cancelling of our obligation , that in law it be not available against us . in which respect the preaching of the gospel is compared to the yeare of iubile , when no man might demand his debt of his brother , luke . . how shall we obtaine this at gods hands ? by the onely blood and suffering of christ , as the onely ransome for sin : contrary to the papists , who confessing that originall sinne is taken away by christ in baptisme , doe teach that we must make part of our satisfaction for our actuall sin , and therefore some of them whip themselves , as if their bloud might satisfie for sinne , which is abominable to think . what doe you then understand here by forgivenesse ? such remission as may agree with gods justice , which will not endure him to be a loser , wherefore it is forgivenesse of us by taking paiment of another , job . . even of our surety iesus christ in our behalfe , john . . what meane you by saying , vs , and ours ? we include with our selves in this petition as many as are in christ enabled by a true faith to lay hold on him , and to plead his paiment and satisfaction , psal. . , . & . . doe we here pray for the sinnes of this day , as before for the bread of this day ? not onely for them , but also for all that ever we have done at all times before , to the end that we might be the further confirmed in the assurance of the remission of all our sins . what is further to be considered in this petition ? that as in the former by bread more was understood , so here under one part of our iustification , to wit , the remission , or not imputation of sins unto death , by meanes of the satisfaction of christs sufferings , we doe also conceive the other part , which is the imputation of his holinesse unto life eternall , as implyed under the former , and inseparably annexed thereto . for as christ hath taken away our sins by suffering , so he hath also cloathed us with his righteousnesse , by fulfilling of the law for us , dan. . . cor. . . what doe we then aske of god in this petition ? six things , viz. . grace , feelingly to know , and frankly and tremblingly to confesse , without excuse or extenuation , the great debt of our sins , psal. . . and our utter inability to satisfie for the same , or for the least part thereof , psal. . . & . . . that god would bestow upon us christ iesus , and for his sake remove out of his sight all our sins , and the guilt and punishment due unto us for the same . . the power of saving faith , luke . . to lay hold on the meritorious sufferings and obedience of our lord iesus christ , unto our full iustification , esa. . . . the spirit of prayer , that with griefe and sorrow for our sins wee may crave pardon for our sinnes , and increase of faith , zach. . . mark . . . an assurance of the forgivenesse of our sins by the testimony of the spirit of christ , rom. . , . and exemplifying and applying the generall pardon of sins once for all granted unto us at our conversion , unto the severall sins and debts of every day and moment of our life . . we pray for remission of sin , not as intending our selves to undergoe the punishment , or any part thereof , jer. . . but contrariwise , that the whole debt ( which is properly the punishment , as hath been shewed ) may be accepted at the hands of christ our surety , and we fully discharged and acquitted , so that nothing may remaine on our account , but the righteousnesse of christ , psal. . , . whereby the favour and kingdome of god is purchased for us . so much of petition : what is set downe in the reason ? a true note to certifie us whether our sinnes are forgiven us or not , by that we forgive , or not forgive others , that have offended us . doth this reason binde god to forgive us ? no otherwise then by his gracious and true promises , this being a necessary consequent and fruit of the other , and not a cause . for when we say , as we , or for we also forgive , &c. we argue with the lord , not for merit , but from the modell of gods grace in us , matth. . , . which being incomparably inferiour to the mercy and love of god ; and yet disposing us to forgive and let fall ( in regard of hatred or private revenge , ( rom. . . ) any wrongs and injuries of our brethren against us , may both stirre up the compassion of the lord towards us his children , neh. . . and assure us of the attaining of this our request , iames . . and therefore that we may not be destitute of so important an argument , marke . . iohn . . both to plead for mercy with god , and to assure our selves of successe , we desire of god a portion of that mercy which is so abundant in him , that we may be tenderly affected one towards another , forgiving one another , even as god for christs sake forgiveth us , eph. . . col. . . but seeing god alone forgiveth sinnes , matth. . . mar. . . iob . . esa. . . here understood by the word debt : how is it said that we forgive sinnes ? we forgive not the sinne so far as it is sinne against god : but so far as it bringeth griefe and hinderance unto us , we may forgive it . are we hereby bound to forgive all our debts ? no verily ; we may both crave our debts of our debtors ; and if there be no other remedie , goe to law in a simple desire of iustice ; ( yea in lawfull warre we may kill our enemies , and yet forgive them ) being free from anger and revenge ; yet so , that if our debtors be not able to pay , we are bound in a duty to forgive them , or at least to have a conscionable regard of their inability . how is this reason drawne ? from the lesse to the greater , thus : if we wretched sinners upon earth can forgive others , how much more will the gracious god of heaven forgive us ? matth. . . & . , . if we having but a drop of mercy can forgive others , how much more will god , who is a sea full of grace ? iohn . . & . . especially when we by forgiving sometimes suffer losse : whereas from god by forgiving us nothing falleth away . wherein appeareth the inequality between our debt unto god , and mans debts unto us ? first , in the number ; our debts to god being compared to ten thousand ; mens debts to us , to one hundred . secondly , in the weight ; our debts to god being compared to ten thousand talents , mens debts to us to an hundred pence . how riseth this great inequality in the weight ? from the great inequality between god and man : for if to strike a king be much more hainous then to strike a poore boy ; what is it then to strike god , who is infinitely greater then all the kings of the earth ? what is to be gathered out of this reason ? that we should daily pray unto god , that he would mercifully worke in us a mercifull affection , and give us loving and charitable hearts towards all men , free from malice and revenge , and desirous of their salvation : and that as this is a testimony to our hearts , that god will forgive us , if we for his sake can heartily forgive such as have offended us : so on the other side , if we can shew no favour unto others , we can look for none at the hands of god : and therefore to pray , without forgiving such as have offended us , were not onely a meere babling , but also a procuring of gods wrath more heavily against us : which condemneth the hypocrisie of many , which assuring themselves in great confidence of the forgivenesse of their sinnes , yet cannot finde in their hearts to forgive others ; end so by mocking the lord , bring a curse upon themselves in stead of a blessing ; seeing heart , and hand , and mouth should goe together . what further learne we by this reason ? that as our forgivenesse is nothing , unlesse the danger of imprisonment be taken away , which inability of paying the debt doth draw with it : so it availeth us nothing to have our sinnes forgiven us of god , unlesse the punishment also bee forgiven . contrary to the papists , who teach that sinne and the guilt thereof is taken away by christ , but that we must satisfie for the punishment of it : wherein they make god like unto those hypocrites , ( here also condemned ) who will seem to forgive , and yet keepe a prick and quarrell in their hands , watching all occasions of advantage , which say , they will forgive , but not forget . so much of the former petition belonging to the life to come : what are the words of the latter , which is the sixt and last petition of the lords prayer ? and lead us not into temptation , but deliver us from evill , matth. . . luke . . what is the summe of it ? in it we pray for sanctification and strength against our sinnes ; that sinne may not onely be pardoned unto us , but daily mortified in us , rom. . , . and we either kept by the providence of god from temptations , prov. . . cor. . . are preserved by his grace from being hurt thereby , cor. . . cor. . . and as we pray that by the power of god we may be strengthened against all tentations ; so do we also pray , that by the same power we may be raised up to new obedience : for under one part of sanctification , that is the avoyding and mortifying of sinne , is implyed the other part also , which is ability unto new obedience , cor. . . rom. . . what is here to be observed in regard of the order , that this petition consequently followeth upon the former ? that therefore to strengthen our faith for the obtaining of this petition , we must be assured of the former ; that seeing god hath forgiven us our sinnes , he will be pleased also to mortifie our flesh , and quicken our spirit , which are the two parts of sanctification , and never severed from true justification . what learne you of this ? that we cannot rightly desire god to forgive us our sinnes , unlesse we crave also power to abstaine from the like in time to come , else our prayers is but babling : so that here we would be stirred to pray for strength to avoid those sinnes whereof we craved pardon for before : so farre is it that men should thinke that they are justified , when they have not so much as a purpose to leave their sinne . for who being delivered from a great disease will returne to it again , and not rather desire a diet whereby he may escape it . swine indeed after they are washed , and dogs after their vomit returne , the one to their mire , the other to their vomit , prov. . ● . pet. . . as doe also the papists , who after auricular confession , being discharged in their opinion , will goe to their sins afresh ; but those that are truly washed by the bloud of christ , will never give themselves over to their sins againe . if they cannot returne to their vomit , what need have they to pray ? yes , very great , because god hath ordained prayer one meanes of keeping them from revolt , and they ought to be so much the more earnest in prayer , as they are more subject to be beaten and buffeted with tentations then others , zach. . . luke . . what learne you from hence ? much comfort in temptations , in that it is a token of gods favour , and of pardon of our sins , that we are subject to temptations . what other cause is there to pray , that we be not lead into temptation ? for that the condition of them that are called to the hope of life , will be worse then the state of those that never tasted of the good word of god , if they give themselves to evill ; as a relapse in diseases is more dangerous then the first sicknesse was , john . . pet. . . mat. . . may we pray simply and absolutely against all temptations ? no verily : for first , the best men that ever were ( yea , the son of god himselfe ) were subject to temptations . secondly , all temptations are not evill , but some are trials of our faith and hope , and oftentimes make for our good : in which regard , they are pronounced blessed that fall into divers temptations ; and therefore ought we not to pray simply and without exception to be delivered from them , james . . deuter. . . & . . but only from the evill of them . what then doe we pray for concerning them ? that if the lord will be pleased to take tryall of the grace he hath bestowed upon us , either by afflictions or by occasion of temptation to sin offered us , that we be not given over to them , or overcome by them ; but that we may have a good issue , and escape from them , cor. . . and that if either we must goe under trouble , or offend the lord , we may rather chuse affliction then sin , john . . why are they called temptations ? because by them god trieth our obedience , and to notifie our faith and patience , both to our selves and others , whether we will follow him or not ; and therefore we may be assured , that so often as we beat backe , or overcome the temptations , we have as many undoubted testimonies of his love . what is here meant then by the word temptation ? sin , and whatsoever things by the corruption of our nature are occasions to leade us into sin ; as prosperity , adversity , &c. prov. . . which otherwise simply are not to be numbred among these temptations we desire here to be delivered from . how many wayes may a man be tempted ? three : . by god. . by satan and his wicked instruments . . by a mans owne corruption . how may god be said to tempt ? though god tempteth no man unto evill , as he is tempted of none , james . . yet sometimes he leadeth men into temptations of probation , mat. . . & . . and that first by unusuall probatory precepts , as when he commanded abraham to kill his sonne , gen. . , &c. secondly , by sending an extraordinary measure of prosperity or adversity , deut. . . thirdly , by letting loose satan ( his band dog ) to buffet and molest the godly , as saint paul , cor. . . or to seduce the wicked , as ahabs prophets , kings . . fourthly , by desertion , leaving men to themselves , whether for a time , hos. . . as ezechias in the businesse of the king of babels embassage , chron. . . or utterly , as those whom he justly giveth up to their owne lusts , rom. . , . and the power of satan , acts . . how agreeth it with the goodnesse of the lord , to leade thus into temptation ? when all things are of him , and by him , it must needs follow , that the things that are done are provided and governed of him ; yet in such sort , as none of the evill which is in the transgressor cleaveth unto him . but how can that be without staine of his righteousnesse ? it is a righteous thing with god to punish sin with sin , and to cast a sinner into further sins , by way of just punishment . therefore we desire god not to give us over to our selves , by withdrawing his spirit from us , as when men doe delight in lies , he giveth them over to beleeve lies , thes. . . and for idolatry , he justly punisheth them with corporall filthinesse in the same degree , hos. . . rom. . . now being naturally prone to sin , when by the just judgement of god we are left to our selves , we rush into all evill , even as a horse into the battell , to whom we put the spurres , or as an eagle flyeth to her prey . may not earthly magistrates thus punish sin ? no verily , it were a cursed thing in magistrates so to doe : but god is above all magistrates , who even for our naturall corruption may justly give us over to all naughty affections . why doe the papists say , and suffer us not to be led into temptation ? in a vaine and foolish feare of making god to be guilty of sin , if he should be said to leade us into temptation ; and therefore they lay the lords words ( as it were ) in water , and change his tongue , and set him to the grammar schoole to teach him to speake , which teacheth all men to speake , whose folly is so much the greater , as it is the usuall phrase of scripture , exod. . . & . . kings . , , . rom. . . thes. . . what inconvenience followeth upon this addition ? very great : for by this bare permission of evill , they rob god of his glory ( working in the most things that are done of men ) yea even of the best things , the doing whereof is attributed to his permission , heb. . . may we not offer our selves unto temptation as christ did ? in no wise : for he was carried extraordinarily by the power of his godhead into the desart , to be tempted for our sakes , that in his victory we might overcome . what learne you of this ? . that no godly man should chuse his dwelling among those of a sinfull profession : as a chaste man among stewes , or a temperate man among drunkards , belly-gods , &c. . if we fall into such companies or occasions at unawares , as did ioseph , gen. . . and david , sam. . . . that we pray god for his assistance , to carry our selves godly , and in no wise to be infected by them . what is meant by [ deliver us from evill ? ] this expoundeth the former , by a flat contrary ; as thus , [ leade us not into temptation ] but pull us out of it , even when we fall into it by our own infirmity ) and that with force : for by delivering , here is meant , a forcible rescuing of our nature , rom. . . neither able nor willing to help it selfe out of these dangers . what doth this teach us ? that men are deeply plunged into sin , as a beast into the mire , which must be forcibly pulled out , although a beast will help it selfe more then we can doe our selves , of our selves ; not that there is not a freedome and willingnesse in that which is well done , but as that force commeth from that which is without , so the grace commeth not from us , but from god ; therefore the church saith , cant. . . draw me , we will run ; and christ , iohn . . no man can come to me , except the father which hath sent me draw him : whence we learne , that to have this desire of being drawne out , is a singular favour of god. what is gods hand to pull us out of this evill ? the ministry of his word , whereby he frameth our wils through the power of his spirit to yeeld to his worke . what gather you of this ? that we kicke not at the ministers for reproving our sins , seeing that they strive to plucke us out of the mire , but that we rejoyce and yeeld to their exhortation . what is meant here by evill ? first , that evill one , iohn . , . satan , ( who pretendeth to have power over us ; ) and in him , all his instruments and provocations to sin . then secondly , the effect of temptation , which without the speciall grace of god is extreamely evill ; to wit , sin and damnation , tim. . . is not the devill the author of all evill ? yes : he is the first author , but properly those evils are called his , which in his owne person he suggesteth . from how many kinds of evils then desire we deliverance ? from two : . the inward concupiscences of our hearts , which are our greatest enemies , iames . , . . the outward , as the devill and the world , which doe worke upon us by the former ; and therefore if we can subdue the outward , these inward cannot annoy us . from what evils should we desire principally to be delivered ? those whereunto we are most bent , and naturally inclined , or wherein our country especially , or our neighbours amongst whom we converse , doe most delight . that we make the hedge highest , where satan striveth most to leap over , matth. . . who although he knoweth not our secrets , yet seeing by his subtilty and sharpnesse of discovering us even by a beck or countenance is very great , we must desire wisdome of god , to discerne his temptations , and power also to resist them . shew now briefly , as you have done in the rest , what things wee pray for in this last petition ? . that seeing we cannot be tempted without the will of god , iob . . nor resist without his power , cor. ▪ . if it bee his blessed will hee would give us neither poverty nor riches , prov . . nor any such thing as may endanger our spirituall estate , but remove those causes away which lead us into temptation . . that hee would tye up satan , and restraine his malice and power , cor. . . or else make us wise to know and avoid his strategems , cor. . . and preserve us from the evill that is in the world , ioh. . . and abate the power of the corruption that is within us , rom. . , . . that in our trialls ( if he see good to prove us ) hee would keep us from charging him with any injustice , or hard measure , job . . and that he would give us grace to behold his holy hand therein ; and to make that holy use of them for which he hath sent them , esa. . . . that hee would not take his holy spirit from us in our trialls : but alwayes give us sustentation in our temptations , and to keep us from falling , and not suffer us to be overcome by the temptations , cor. . . jude verse . . that leaving us at any time to our owne weaknesse for our humiliation , hee would graciously raise us up againe with encrease of spirituall strength and courage , psal. . . . that he would keep us from all carnall security , from despaire and presumption of his mercies . . that he would put an end to all trialls , and to these dayes of conflict , in his owne good time , treading satan with his forces for ever under feet , rom. . . . that he would encrease and perfect the worke of his grace in us , enabling us to every good worke , heb. . . and instead of temptation to the contrary , affording us all helpes unto well-doing , and all things that may further us in holinesse , as good company , godly example , holy counsells , and encouragements , &c. hitherto of the petitions : there remaineth the conclusion , containing both a thanks-giving , which is the second part of prayer , and a confirmation of the former requests : what are the words of this close of the lords prayer ? for thine is the kingdome , and power , and the glory , for ever . amen . matth. . . which words , though they be not repeated by st. luke , yet are expressely mentioned by st. matthew , and therefore causelesly , and without warrant omitted by the church of rome . what observe you therein ? their sacriledge , who steale away this thanks-giving from prayer , as if it were no part of it ; so that it is no marvaile that in popery all the whole body of their doctrine is of the salvation of men , gods glory being buried in a deep silence . whence is this forme of thanks-giving drawne ? out of daniel , . . and chron. . , , , . where david useth the like phrase of praising of god ; but that which david enlargeth there , our saviour shortneth here ; and yet comprehendeth the marrow of all . what is the summe thereof ? that we ground our assurance of obtaining our prayers in god from whom all things we aske doe come , and to whom therefore all glory must returne . what observe you in this ? that christ maketh this thanks-giving consisting in the praise of god to be a reason of all the petitions going before : and therefore a further assurance of obtaining our suits : for so good men in praying for new blessings , doe alwayes joyne thanks-giving for the former . what doe you here understand by [ kingdome . ] gods absolute soveraignty and right over all things , chron. . . which answereth to the second petition : and therfore this reason of gods right and authority over all , ought to move us to pray unto him , and to him alone , as to one that hath onely right to any thing wee have need of . what is meant by [ power ? ] the omnipotency of god , whereby he is able to doe all things , luke . . that beside his right noted in the former word , he is also able to bring to passe whatsoever he will ; both which concurre in god , though not alwaies in earthly princes : which seemeth to answer unto the third petition , and ought to give us encouragement to pray unto him , who is able to effect any thing we pray for according to his will , and to strengthen us to any thing which in duty we ought to doe , although there be no strength in us . what is meant by [ glory ? ] that due , which rising from the two former of kingdome and power , doth rightly belong unto god , as following upon the concurrence of the other two . for if whatsoever we desire be granted unto us in that he reigneth powerfully ; it is reason , that from the establishing of his kingdome and power , all glory and praise should returne unto him againe . therefore hereby we doe thankfully referre and returne all good things to the honour and service of god that giveth them , psalme . , . otherwise we have no comfort of our prayers : and it answereth to the first petition , and ought to move us to pray unto him , and to assure us that our prayers are granted ; seeing by our prayers duely made and granted , he is glorified : and it is one of the most powerfull reasons , that the servants of god have grounded their confidence on , of being heard , that the name of god therein should be glorified . what meane you by the word [ thine ? ] hereby these titles of kingdome , power , and glory , are appropriated unto god , to whom they do belong , and all creatures excluded from fellowship with him in these attributes . for howsoever , kingdome , power , and glory , are communicated unto some creatures , ( namely kings , and princes , dan. . . ) as gods instruments , and vice-gerents , psalme . . yet god alone claimeth them originally of himselfe , and absolutely without dependance or controll ; others have them not of themselves , but as borrowed , and hold them of him as tenants at will , rom. . . prov. . . job . . what is meant by the words , [ for ever , or for ages ? ] by ages he meaneth eternity , dan. . . and thereby putteth another difference between the kingdome , power , and glory of god , which is eternall , without any beginning or end , tim. . . and that in princes , whose kingdomes , powers , and glory fade . how is that a close of confirmation to our requests ? because we doe not onely in generall ascribe kingdome , power , and glory unto god , as his due ; but also with respect to our prayers and suits , beleeving and professing , that he as king of heaven and earth hath authority to dispose of all his treasures , rev. . . as omnipotent , is able to doe exceeding abundantly , above all that wee aske or thinke , eph. . . finally , as the god of glory , is interessed in the welfare of his servants , for the maintaining of the honour of his name , psal. . . and truth of his promise , psalme . . therefore there are here contained three reasons to move god to grant our petitions . because , first , he is our king , and so tyed to help us who are his subjects . secondly , he hath power , and thereforefore is able to helpe us . thirdly , the granting of our petitions will be to his glory and praise ; whereupon we firmely beleeve , that god the mighty and everlasting king , ( tim. . . ) can , and for his owne glory will grant the things we have thus demanded , eph. . . jer. . . ezek. . . what is understood by this last word , [ amen . ] not onely , so be it , as commonly men say , but also , so it is , or shall be , as we have prayed , rev , . , . for it is a note of confidence , and declaration of faith , ( without which our prayers are rejected ) whereby we assure our selves , that god will grant those things which wee have prayed to him for . why are we taught to conclude with this word ? there being two things required in prayer : a fervent desire , james . . and faith , james . . which is a perswasion that these things which we truely desire , god will grant them for christs sake . this is a testimony both of our earnest affection of having all those things performed , which in this prayer are comprehended ; and the assurance of our faith to receive our desires ; at least so farre forth as god seeth good for us : and so hereby we doe not onely testifie our earnest desire , that so it may bee , but also expresse our full assurance that so it shall be as we have prayed , according to the will of god : and being already let in , matth. . . by the key of faithfull prayer , into the rich treasure of his mercies , wee also set our seale , iohn . . in the word of faith , amen . is it lawfull to use no other forme of words , then that which is set downe in the lords prayer ? we may use another forme of words , but we must pray for the same things , and with like affection as is prescribed in that prayer . this forme being so absolute , what need we use any other words in praying ? because as to refuse this forme , savoureth of a proud contempt of christs ordinance : so to confine our selves to these words alone , argueth extreame idlenesse in this duty , wherein variety of words is required for the powring out of our soules before the lord , hos. . . and oftentimes according to the occasions , some one petition is more then the rest to be insisted on , and importuned , mat. . . wherefore our blessed saviour hath commended this forme unto us , as an excellent coppy or lesson to be both repeated and imitated , or at least aymed at by us his schollers , for which cause , both he himselfe , iohn . . and his apostles , acts . . are recorded to have prayed in other words , which yet may be referred to this . finally , the liberty which the lord affourdeth us is not to be abridged or despised , who admitteth all languages , words and formes agreeable to this patterne ; whether read , rehearsed by heart , or presently conceived , chron. . . psalme & . in the titles , numb . . , . so be it we pray both with spirit , and affection , and understanding also , cor. . . may there not then besides this prayer of the lord , be now under the gospell a set forme of prayer in the church ? yes verily , so that it be left at the liberty of the church ( not of private men without consent of the church ) to alter it . wherefore is it necessary that there be a set forme of prayer ? to help the weaker and ruder sort of people especially , and yet so as the set forme make not men sluggish in stirring up the gift of prayer in themselves , according to divers occurrents , it being incident to the children of god , to have some gift of prayer in some measure , zach. . remaineth there yet any thing necessary to be considered of prayer ? something would be spoken of the kinds and circumstances thereof . what kinds are thereof prayer ? prayer is either publicke or private , and both of them either ordinary or extraordinary , acts . , &c. tim. . . mat. . . acts . . ioel . . ionah . . what is publick prayer ? it is prayer made of and in the congregation assembled for the service of god , psal. . , &c. what is private prayer ? it is that prayer which is made out of the congregation , and it is either lesse private , as when the whole family , or private friends meet in that exercise , sam. . . esther . . or more private , when either one of the members of the family , nehem. . , , . gen. . . or some by reason of speciall duty they have joyntly together made their prayers , pet. . . is it not enough for every one in a family to make prayers with the rest of the body of that houshold ? no , it is required also that we pray solitarily by our selves , math. . . for as every man hath committed speciall sins , which others in the family have not , and hath speciall defects , and hath received speciall favours , that others have not : so in these regards it is meet that he should have a speciall resort unto god in confession , petition , and thanksgiving . what is ordinary prayer ? it is that prayer which is made daily upon ordinary occasions , psal. . . dan. . . what is the extraordinary ? that which is made upon speciall occasion , or extraordinary accident falling out , by reason whereof it is both longer and ferventer , psal. . . acts . . joel . . ionah . . are the same persons alwayes to keep the private extraordinary prayers , that keep the publick ? no : not such persons as are under the commandement of others , unlesse it be publick , or with consent of their commanders , numb . . , , &c. what are the ordinary circumstances of prayer ? gestures , place , time. what behaviour and gesture must we use in prayer ? we must use such holy behaviour , and comely gestures of body , as are beseeming the majesty of god , with whom we have to deale , and so holy an exercise which we have in hand ; namely , such as may best expresse and encrease the reverence , humility , fervency and affiance , that ought to be in our hearts ; as the bowing of our knees , eph. . . lifting up of our hands and eyes to heaven , lam. . . iohn . , &c. which yet are not alwayes , or absolutely necessary , luke . . so our hearts be lifted up , psal. . . and . . and the knees of our conscience bowed before the lord , phil. . . and nothing done unbeseeming the company with whom we pray , and the kind of prayer . is not the behaviour all one in every kind of prayer ? no : in private prayer it sufficeth that we use such words , gestures , &c. as may expresse our reverence and faith towards god , cor. . . in publike prayer our behaviour must be such as may also witnesse our communion one with another , and desire of mutuall edification , cor. . . and verse . . when we pray by our selves we have more liberty of words and gestures then in company , kings . . in extraordinary prayers the publike must be done with open shew of the affection , either sorrow or joy , esa. . and . ioel . . which in the private must be covert and secret , matth. . . where must we pray ? generally all places are allowed , tim. . . the ceremoniall difference of places being removed , iohn . , &c. and christ our propitiatory every where present before us , matth. . . notwithstanding , according to the kindes before mentioned , the publike place of resort for the worship of god best fitteth common prayers , esa. . . ioel . . and the private house or closet is most convenient for private supplication , matth. . . howsoever the sudden lifting up of the heart in secret unto god , may be as occasion is , without gesture , in any place or company , neh. . . when must we pray ? continually , as the apostle enjoyneth , thess. . . for the whole course of a christian is a perpetuall intercourse with the lord , either suing for mercy , or waiting for the answer of his suits , or rendring thankes for graces received , psal. . . luke . . neverthelesse ordinarily the sabbath among the dayes of the week , psal. . title , and morning and evening among the houres of the day , ibid vers . . are to be preferred ▪ whereto such time must be added wherein we enter into any businesse , col. . . pro. . . or receive any of the creatures or blessings of god , cor. . . tim. . , . extraordinarily other dayes or houres must also be set apart for prayer , especially in cases requiring longer continuance therein , psal. . . & . , . what circumstances are annexed unto such extraordinary prayer ? an holy fasting or feasting , cor. . . zach. . . neh. . . the one , to further our zeale in petition ; the other , in thanksgiving . what meane you by fasting ? not any naturall abstinence , arising from sicknesse ; nor medicinall , used to prevent or remove the same ; nor civill , enjoyned sometimes by authority , as in case of dearth ; sometimes enforced by necessity , as in siege , kings . . seafaring , &c. nor yet morall , for subduing of carnall concupiscence , kings . , . cor. . . and preservation of chastity , required ( especially in some constitutions , cor. ▪ . ) by vertue of the seventh commandement : but religious , ioel . that is referred to religious ends , for the furtherance of the speciall practice of repentance , and the enforcing of our prayers . is fasting a good work ? fasting is not properly a good work , but an help , an assistance thereto , namely , to prayer . whether is the outward exercise thereof a certaine marke of a godly man ? the pharisees which fasted luke . . came not to our saviour christ to learne of him , ( . ) as the disciples of john did , matth. . . although it were in weaknesse ) but to discredit him , namely , to make the world beleeve that he was a belly-god , as the church of rome doth charge the children of god now , to open a schoole to all liberty of the flesh , following the steps of their old fathers the pharisees . what is an holy fast ? the chastising of our nature , and laying aside the delights of the senses for a time , joel . . cor. . . to the end thereby to humble our selves , and to make us more apt to prayer . or more fully : fasting is a religious abstinence commanded of god , whereby we forbeare not onely the use of meat and drinke , but also of all other earthly comforts and commodities of this life , so far as necessity and comelinesse will require , to the end that we being humbled and afflicted in our soules by the due consideration of our sins and punishment , may ( grounded upon the promise of god ) more earnestly and fervently call upon god , either for the obtaining of some singular benefit , or speciall favour we have need of , or for the avoiding of some speciall punishment , or notable judgement hanging over our heads , or already pressed upon us , acts . , , . & . . chron. . joel . & . . . is there any necessity of this exercise of fasting ? yes verily ; in that it is necessary to humble our selves under the mighty and fearefull hand of god , ; and to afflict our soules with the consideration and conscience of our sins , and the punishment due unto them ; unto which this outward exercise of fasting is a good aid : for howsoever the kingdome of god consisteth not properly in the matter of meat and drink , whether used or forborne , rom. . . yet fasting , as an extraordinary helpe unto the chiefe exercises of piety , hath the warrant and weight of a duty as well from precepts , as examples , both out of the old testament , ( lev. . . &c. joel . . esa. . . ) and the new , ( mat. . , . acts . . ) and our saviour christ , luke . . doth expressely say , that the time shall come when his disciples shall fast : where both by the circumstances of the persons and of the time , the necessity of fasting is enforced . how so ? by the persons , for that the apostles themselves had need of this helpe of fasting for their further humiliation ; and by the time , for that even after the ascension of our saviour christ , when the graces of god were most abundant on them , they should have neede of this exercise . what is gathered hereof ? that it is a shamefull thing for men to say that fasting is iewish , or ceremoniall . what do you gather , in that our saviour would not have his disciples to fast till after his ascension ? his singular kindnesse , in that hee would not suffer any great trouble , or cause of fast to come unto them , before they had strength to beare them , or were prepared for them . when is the time of fasting ? as oft as there are urgent and extraordinary causes of prayer , either for the avoiding of some great evill , or notable calamity , sam. . . est. . . or for the obtaining of some great mercy , or speciall benefit at the hand of god , neh. . . acts . . for in that our saviour christ teacheth , luke . . that it must not be when he who is as it were the bridegroome is with his disciples , to furnish them with all manner of benefits they had need of : we are taught , that the time is , when any great calamity is hanging over us , or falne upon us , whereby the gracious presence of christ is taken from us ; or when there is any weighty matter to be taken in hand . what gather you hereof ? that the fast of popery is foolish , which is holden at set times , whether the time be prosperous , or not prosperous ; whether the affaires bee common or ordinary , or whether they be speciall or extraordinary . when then is this religious exercise of fasting to be performed of christians ? when god calleth upon us for this duty by the occasions arising from his providence , and our owne necessities , matth. . . what are those occasions , whereby the lord calleth us to fasting ? they are generally two , as hath been noted , viz. . evills , which being felt or feared , we desire to remove , or prevent as sins , sam. . . cor. . . and the judgement of god for sin , est. . . jonah . . mat. . . . good things , spirituall , acts . . or outward , neh. . . which we desire to enjoy , and therefore doe thus seek them , and prepare our selves for the receiving of them . when is this fast to begin and end ? as in all holy rests , after preparation , luke . . it is to begin in the morning of the day of the fast , and to continue to the morning of the day following , marke . . luke . . it seemeth by this , that the law of fasting , will not suffer a man to sup the night of that day when the fast is holden ? the fast is so long continued as hath been said ; but so , as there bee that refreshing whereby health may be preserved : for such as bee sick or weake , are to take somewhat for their sustenance , thereby to bee better able to serve god in the fast , provided that they doe not abuse this to licence of the flesh . is it of necessity that the fast should alway begin in the morning , and continue untill morning ? no ; it may be from morning to evening , judges . . sam. . . or from evening till evening againe , lev. . . and according to the greatnesse of the affliction , the fast is to bee prolonged even to the space of three dayes , as appeareth by the examples of the iewes , est. . . & paul , acts . . what are the kinds of fasting ? it is either publick , or private . what is the publick fast ? it is when for a generall cause the churches doe fast , viz. when the governours and magistrates , joel . . stirred up by consideration of common sinnes , neh. . , &c. calamity , jonah ▪ , . necessities , or businesse of great importance , doe in the name of god blow the trumpet and call a solemne assembly , or assemblies : in which case he that obeyeth not , is culpable before god and man , lev. . . and it is either more publick , when all churches fast generally ; or else lesse publick , when some particular churches are humbled in fasting . what is the private fast ? when upon the view either of publick causes , considered of by such as are in authority , ezek. . . ezek. . . or of the like , but more private occasions , ( as domesticall or personall , &c. ) a christian is moved either with his family , or speciall friends , zach. . . cor. . or by himselfe solatary , matth. . . to humble himselfe before the lord : for it is more or lesse private : lesse private , as when a particular house ; more private , when a particular person is humbled in fasting . is there any difference in the manner of holding of a publike and private fast ? yes : in a publike fast the sorrow and griefe ought to be declared openly to the view of all , which ought to be covered as much as may be in the private fast , wherein the more secrecy is used , the greater proofe is there of sincerity , and hope of blessing : wherefore our saviour christ reproveth the private fast of hypocrites , that would outwardly appeare to men to fast , and commandeth the contrary , matth. . , . whom doth god call to this exercise of fasting ? all christians enabled by understanding and grace to judg , and aright to performe this weighty duty , zach. . , &c. unlesse any be exempted by present debility , matth. . . sam. ▪ , . but differently , according to the divers occasions of fasting , and the kindes thereon depending , ( whereof before hath been spoken . ) may those that are under the government of their parents , or masters , fast without leave of them ? no , but in the publike all may fast . are all persons meet for this exercise of fasting ? by the unfitnesse of his owne disciples for it our saviour christ teacheth , that they that are meet for this exercise must not be novices in the profession of the truth ; no more then hee that is accustomed with the drinking of old wine can suddenly fall in liking of new wine , luke . . is it so hard a matter to abstaine from a meales meat , and such bodily comforts for a small time , which the youag sucking babes , and the beasts of nineveh did , and divers beasts are better able to performe then any man ? no verily , but hereby appeareth that there is an inward strength of the mind required , not onely in knowing of our behaviour in this service of god , but also of power and ability to goe under the weight of the things we humble our selves for , which strength if it be wanting , the fast will be to those that are exercised in it , as a peece of new cloath sewed into an old garment , which because it is not able to beare the stresse and strength of , hath a greater rent made into it then if there were no peece at all . what gather you hereof ? that it is no marvell that where there is any abstinence and corporall exercise in popery , yet that the same makes them nothing better , but rather worse , having not so much as the knowledge of this service of god , much lesse any spirituall strength and ability to performe it with . what then are the parts of a true christian fast ? they are partly outward , partly inward . . bodily exercises , serving to the inward substances , tim. . . . an inward substance sanctifying the bodily exercise , and making it profitable to the users . what is the bodily exercise in fasting ? it is the forbearing of things otherwise lawfull and convenient , in whole or in part , for the time of humiliation , so as nature be chastised , but not disabled for service ; and the delights of the sense laid aside , but yet without annoyance and uncomelinesse . what are those outward things that are to be forborne during the time of fasting ? first , food , esther . . ionah . . from whence the whole action hath the name of fasting ; and the word doth signifie an utter abstinence from all meats and drinkes , and not a sober use of them , which ought to be all the time of our lives : wherefore this outward exercise is thus described , luke . . the disciples of john and the pharisees fast , but thine eat and drinke . what is here to be considered ? a charge upon popery : for the greater sort of people amongst them , in the day of their fast fill their bellies with bread and drinke ; and the richer sort , with all kinde of delicates , ( flesh , and that which commeth of flesh onely excepted : ) so that the fasting of the one and the other is but a fulnesse , and the latter may be more truely said to feast then a fast . it seemeth you make it unlawfull for those that fast to eat any thing during their fasting . not so : if for help of weaknesse the taking of meat be moderately and sparingly used , as before hath been observed . what other things are outward ? the ceasing from labour in our vocations on the day of the fast , num. . . to the end wee may the better attend to the holy exercises used in fasting ; in which respect such times are called sabbaths , levit. . . the laying aside of costly apparell , or whatsoever ornaments of the body , and wearing of homely and courser garments , exodus . , . jonah . , . the forbearing of sleep , musicke , mirth , perfumes , &c. dan. . . & . , . and this abstinence is required of all that celebrate the fast : but of married persons there is further required a forbearance of the use of the marriage bed , and of the company each of other , cor. . . joel . . what is the meaning of the abstinence from these outward things ? by abstinence from meat and drinke , by wearing of courser apparell , by ceasing from labour in our callings , and by separation in married persons for the time , wee thereby professe our selves unworthy of all the benefits of this present life , and that we are worthy to bee as farre underneath the earth as wee are above it : yea , that we are worthy to be cast into the bottome of hell , which the holy fathers in times past did signifie by putting ashes upon their heads , the truth whereof remaineth still , although the ceremony be not used . what is the spirituall substance of duty , whereto the bodily exercise serveth ? it is an extraordinary endevour of humbling our souls before the lord , and of seeking his face and favour , ezra . . wherein that inward power and strength whereof we speak is seen . wherein doth it consist ? . in the abasing of our selves , joel . . by examination , confession , and hearty bewailing of our own and the common sins , ezra . , . neh. . , , &c. dan. . , , , &c. . in drawing near unto the lord by faith , luk. . , . and earnest invocation of his name , iona. . . esa. . . the former is grounded upon the meditation of the law , and threats of god ; the later upon the gospel and promises of god touching the removing of our sins , and gods judgments upon us for them . how agreeth this with the popish fast ? it faileth in both parts : for in stead of humbling themselves , and afflicting their soules , they pride themselves , and lift up their mindes , in thinking they deserve something at gods hands for their fasting ; which is great abomination . neither have they upon the dayes of their fast any extraordinary exercise of prayer , more then upon other dayes ; of all which it may appeare how small cause they have to boast of their fasting , which in all the warp thereof hath not a thread which is not full of leprosie . what is required in our humiliation ? anguish and grief of our hearts , conceived for our sins , and the punishment of god upon us , for which we ought to be humbled in fasting : for the effecting whereof we are to set before our eyes , . the glasse of gods holy law , with the bitter curses threatned to the breakers thereof . . the examples of vengeance on the wicked . . the judgments now felt or feared of us . . the spirituall contemplation of our blessed saviour , bleeding on the crosse with the wounds which our sinnes have forced upon him , zach. . , &c. what is required in our drawing neare unto the lord by faith ? not onely fervently and importunately to knock at the gate of his mercy for the pardon of our sins , removall of judgements , and grant of the graces and blessings we need , psal. . , , &c. vers . . & . . but also to make a sure covenant with his majesty , nehem. . . of renewing and bettering our repentance thence forward in a more earnest and effectuall hatred of sinne , and love of righteousnesse , esa. . . jonah . . what fruit or successe may we look for , having thus sought the lord ? who knoweth whether by this meanes we may stand in the gap , and cause the lord to repent of the evill intended , and to spare his people ? joel . , , &c. ionah . , . at the least for our particular we shall receive the mark and mercy promised to such as mourne for the abominations generally committed , ezek. . , . together with plentifull evidence of our salvation , and assurance of the love of god towards us , matth. . . pro. . . iohn . . strength against temptations , patience and comfort in afflictions , with all other graces plentifully vouchsafed ( especially upon such renewing of acquaintance ) by him who is the rewarder of all that come unto him , heb. . . so that we need not doubt , but that as we have sowne in teares so we shall reap in joy , psal. . . and as we have sought the lord with fasting and mourning , so he yet againe will be sought ( ezek. . . ) and found of us with holy feasting and spirituall rejoicing . what is an holy feasting ? a comfortable enjoying of gods blessings , to stirre us up to thankfulnesse and spirituall rejoicing : or , ( to describe it more largely ) it is a solemne thankes-giving unto god for some singular benefit ( or deliverance from some notable evill , either upon us , or hanging over us ) which hee hath bestowed upon us , especially after that in fasting we have begged the same at his hand , zach. . . ezek. . ad . for this is a duty especially required for the acknowledgment of such mercies as we have by the former course obtained , psal . , . & . . esther . . and so answering thereto , that from the one the other with due reverence may be conceived . what ought especially to be the time of this duty ? the time that is nearest unto the mercy and benefit which we have received , as we see in the story , esther . where the iewes that were in the countrey , and in the provinces , did celebrate their feast on the . day of the moneth adar , because they had overthrowne their enemies the . day before : and the iewes in sushan , because they made not an end of the slaughter of their enemies before the . day was past , they celebrated it the . day . look chro. . . and that example of jacob , checked for deferring the paiment of his vow at bethel . wherefore ought we to take the time that is next the deliverance ? because we being most strongly and thoroughly affected with the benefit we receive the first time it is bestowed upon us , especially where there is not onely a notable benefit befallen unto us , but thereby also we are freed from some notable evill that was upon us , or near unto us , we are then most fit to hold a feast unto the lord. why is the ordinance of a yearely feast by mordocheus rather commanded upon the day after the slaughter of their enemies , then the day of the slaughter ? to set forth that rejoicing ought not to be so much for the destruction of our enemies , as that thereby we obtaine peace to serve god in . wherein doth this feast consist ? the scope and drift of it is , to rejoice before the lord , and to shew our selves thankfull for the benefit received , not onely in that we are delivered , but that we are delivered by prayer that we have made unto god , whereby our joy encreaseth , and whereby it differeth from the joy of the wicked , which rejoice that they are delivered as well as we . how may that be best performed ? partly by outward and bodily exercises , and partly by spirituall exercises of godlinesse . what are the outward exercises ? a more liberall use of the creatures , both in meat and apparell , then is ordinary . may we eat and drink on that day more then on others ? no : the exceeding is not in the quantity of meat and drink , but in a more dainty and bountifull diet then ordinary , neh. . . which yet is to be referred to the exercise of godlinesse , and therefore ought to be used in that moderation and sobriety , as men may be made more able thereunto ; even as the abstinence in fasting is used to further humiliation of the mind , and affecting of the soule . what is the exercise of godlinesse ? it is either in piety and duty unto god , or in kindnesse unto men . what is the duty unto god ? to lift up our voice in thanksgiving unto him , as for all other his mercies , ( whereof this benefit should cause the remembrance , as one sinne causeth the remembrance of others , psalme . ) so for that present benefit ; and for that purpose to call to remembrance , and to compare the former evills , which either we were in , or were neere unto , with the present mercy , and every part of the one with the members of the other . what other duty of piety is to be performed unto god ? by a diligent meditation of the present benefit to confirme our faith and confidence in god , that he that hath so mightily and graciously delivered us at this time , will also in the same , or the like dangers , deliver us hereafter , so farre as the same shall be good for us . what is the kindnesse we should shew towards men ? an exercise of liberality , according to our power , out of the feeling of the bountifull hand of god towards us . to whom must that be shewed ? to our friends in presents ; and , as it were , in new-years gifts , rev. . . and portions to be sent to the poore and needy , neh. . . what remaineth further of these holy feasts ? the sorts and kindes of them which are as before we have heard of fasts ; to which i refer the reader . hitherto of prayer , and the extraordinarie circumstances thereof , fasting , and feasting : what is a vow ? a solemne promise made unto god by fit persons of some lawfull thing , that is in their choise and power to performe it . it is thought that vowes are ceremoniall , and not to pertaine to the times the gospell ? there are indeed good , yea , excellent persons that think so , which carry so much the more a dislike of vowes , because they have beene abused in popery . howbeit , it appeareth by the fifty psalme , verse , . that it is a constant and perpetuall service of god ; as shall appeare . what is the proper end and use of a vow ? it is twofold : first , to strengthen and confirme our faith . secondly , to testifie our thankfulnesse unto god ; but no way to merit any thing at gods hand : so that whereas the exercise of a fast is in adversity ; and of a feast in prosperity ; the vow may be in both . who are the fit persons that may vow . such as have knowledge , judgement , and ability to discerne of a vow , and of the duties belonging to the performance of the same , numb . . . are all such bound to vow ? not simply all ; for it is no sinne not to vow , deut. . . but those onely , which either being in distresse feele a want of feeling of gods assistance , thereby to strengthen their faith for neecessary ayde : or they who being delivered from some necessary evill , or have received some singular good , where no vow hath gone before , should witnesse their thankfulnesse , deut. . , . numb . . . & . . &c. what have we herein further to consider ? that the vow must be of lawfull things ; else it is better not to pay the vow , then to pay ; as herod and the forty mentioned in the acts , . . and as the munks , fryers and nunnes vow wilfull poverty , perpetuall abstinence from marriage , and canonicall obedience , and the people pilgrimage . may we vow any thing which is lawfull to be done ? we may not vow any vile or base thing : as if a wealthy man should vow to give to the poore some small value far under his ability ; for what either token of thankfulnesse can that be , or what comfort in his troubles can he take of the performance thereof ? what have we secondly to consider ? that the vow must be of such things as are in our choice to performe . how many wayes faile men against this ? two wayes : . in vowing that which we are not able to performe . . in vowing that which otherwise by the law of god we are bound to performe . who be they that vow that which they cannot performe ? they are either they whose strength doth faile through the common frailty of all men ( as those that vow perpetual continency ) whose lets come from themselves ; or they which cannot performe it , by reason of subjection unto others ; as wives unto their husbands , children to their parents , servants to their masters , &c. in whose power they are to performe their vowes , or not to performe them , numb . . , . why may not a man vow such things as he is otherwise bound to doe ? for that they are due unto god without the service of a vow ; and therefore it were a dalliance with god , to make shew of some speciall and extraordinary service , where the common and ordinary is only performed , as if a man would present as a gift unto his lord the rent of his owne house due for the occupation thereof . what may we then lawfully vow ? an increase of gods service ; as to pray more often every day then ordinary is used ; or to be more liberall to the poore , with some straine of our ability , building of colledges , almes-houses , &c. what is the duty of those that have vowed ? . to have a diligent care to performe their vowes , eccles. . , . deut. . , , . for if it be a reproachfull thing to deale with god as with a man , it is more reproachfull to deale worse with god , then we dare deale with any man. . not to delay the performance of it , eccles. . . for god corrected sharply in jacob the deferring of the payment of his vowes , gen. . . . by his daughters deflowring . . by the rage and murther committed by his sonnes . is the necessity of performing vowes so great , that they may no wayes be omitted ? not so : for to the performance of a greater duty , a man may omit his vow for a time , and after a time returne , and be not a vow-breaker : as the rechabites for safety of their lives came and dwelt at ierusalem , notwithstanding a former vow , that they would not dwell in an house , jer. . , , . and yet god witnesseth , that the vow was not broken thereby : so to help our neighbours in some present necessity , we may cease from any vowed duty at that time , and not sin ; wherein the papists greatly faile , who having vowed unlawfully , yet thinke they may not intermit their vowes . if a man in vowing doth not consider sufficiently the greatnesse of the matter , may he not break that vow that he hath not so advisedly made ? no , the vowing being otherwise lawfull , that rashnesse is to be repented , but the vow must be kept . what have we to learne of all this ? that we be advised in that we doe , and not to enquire after we have vowed , to find some starting hole where to goe out ; but either not to vow at all , or if we vow , to have a good remembrance of it , and a diligent care in the due time to performe it , prov. . . having spoken of those good things which we doe give unto god : let us proceed to that which we doe give unto our needy neighbour : what is almes ? it is a duty of christian love , whereby such as have this worlds good , doe freely impart to such as are in want , iohn . . tim. . , . mat. . . how can it be both a duty , and withall free ? . that it is a duty , appeareth by many formall precepts touching this matter , deut. . , &c. heb. . . in that it is called our justice or righteousnesse , psal. . . matth. . . in that every man is a steward of gods blessings for the benefit of others , pet. . . finally , in that according to the performance or neglect even of this duty men shall be judged at the last day , mat. . . . . it is free , not as being left by god unto our choice , whether we will doe it or no , but as proceeding from an heart as a freely , and as cheerfully performing this obedience to god , and reliefe of our brother , without compulsion of humane law. who are to give almes ? a whosoever hath this worlds good ; that is , such a portion out of which by frugality something may be spared , though it be but b two mites ; and therefore , not only c rich men and housholders are to give ; but also such as labour with their hands , d out of their earnings and wages , children out of their parents allowance , wives out of any portion they have in severall without their husbands , or allowance from their husbands , or out of the common stocke they enjoy with their husbands ; provided the husbands consent ( in whom the possession fundamentally remaineth ) be either expressed , or by silence , or not gainsaying implied . finally , even they that live upon almes , must e spare something unto those that have little or no supply . may there not be some cases , wherein such as are accomptable to others , may give without their knowledge , yea against their will ? yea , as appeareth in the wise and commendable a example of abigail ; to wit , when the life and whole estate of the giver or receiver , may be now , or not at all , ; thus , or not otherwise preserved ; for b extreame necessity dispenseth with the ordinary course of duty , both to god and man. whereof must we give almes ? of that a good thing ( that is wholsome and profitable to the receiver ) which is justly our owne , not another mans ; unlesse in case of extremity before mentioned ; for otherwise , of goods evill gotten , or wrongfully detained , not almes , but b restitution must be made . how much must we give ? wee must c sow liberally , that wee may reape also liberally , notwithstanding in the quantity and proportion of almes respect must be had ; . to the d ability of the giver , who is not bound so to give , as utterly to e impoverish himselfe , and to make himself of a f giver , a receiver ( saving that in a common and extream necessity of the church , g every one must be content to abate out of his revenue , that the rest may not perish ; and some whose hearts god shall move , may h voluntarily , and commendably , sell all , and put it into the common stocke : ) yea , it is unlawfull so to give unto some one good use , as to i disable our selves for the service of the common-wealth , church , or saints in generall , or for the reliefe of our family , or kindred in speciall . secondly , to the condition of the receiver , that his k necessity may be supplyed , not as to make him of a receiver , a giver ; for this is to give a patrimony , not an almes , and belongeth rather to iustice , binding men to provide for those of their owne houshold , then to mercy . to whom must we give ? to such l as are in want , with this difference , first , in present extremity , we must preserve life in whomsoever , m without enquiring who and what a one the partie be . secondly , in n cases admitting deliberation , we must confine our almes to such as god hath made o poore , as orphans , aged , blinde , lame , the trembling hand , &c. wherein such gifts are most commendable as extend unto perpetuity , as p the erecting , or endowing of churches , q schooles of good learning , r hospitalls , &c. but as for such as turne begging into an art , or occupation , they are by order to bee s compelled to worke for their maintenance , which is the t best and greatest almes . what order must we observe in giving ? we must begin with such as are nearest to us in regard of domesticall , civill , or christian neighbour-hood ( according as the lawes of nature , nations , and religion direct us ) unlesse other circumstances , as the extremity of want , or u the indignity of the person to bee relieved doe dispence : and so proceed to such x as are further off , according as our ability can extend . what are the times and places fittest for those duties ? for publick almes , the fittest y time is , when we meet together for the solemne worship of god ; likewise the fittest z place , where provision is made for publick collections : for private , when and wheresoever the necessity of our poore brother offerth it selfe . with what affection must we doe almes-deeds ? . with pity and compassion on our needy brother , psal. . . . with humility and secrecy , not seeking praise from men , but approving our selves to god , matth. . , &c. . with cheerfulnesse , rom. . . because god loveth a cheerfull giver . . with simplicity , not respecting our selves , but the glory of god , and the good of our fellow members , rom. . . cor. . , . how many wayes may almes-deeds be performed ? not only by giving ; but also , a first , by lending to such as are not able to b lend to us againe , ( some being no lesse relieved by lending , then others by gift ) provided we take c nothing for the loane , yea in some cases either d remit part of the loane , or commit it into the hands of our poore brother , e without assurance to receive from him the principall againe . secondly , by selling f when we doe not only bring forth the commodity , as of corne , &c. which others keep in ; but also in a mercifull commiseration of our poore brother abate something of the extreame price . thirdly , by forbearing g whatsoever is our right in case of great necessity . what fruit may we expect of this duty ? not to merit thereby at the hands of god : but yet , . to make god our debtor , prov. . . according to his gracious promises ; who also in christ will acknowledge and requite it at the last day , mat. . . & . . tim. . . . to seale the truth of our religion , sam. . . . to assure us of salvation , heb. . , . john . . tim. . . . to make amends to man for former covetousnesse and cruelty , dan. . . luke . . . to sanctifie our store , luke . . and bring a blessing on our labours , deut. . . yea and upon our posterity after us , psal. . . & . . tim. . . we have spoken at large of the participation of the grace of christ , and the benefits of the gospell : now we are come unto the meanes whereby god doth effect these things . shew therefore how and in what manner god doth offer and communicate the covenant of grace unto mankinde ? by vocation or calling , rom. . . heb. . . when god , by the meanes of his word and spirit , acquainting men with his gracious purpose of salvation by christ , inviteth them to come unto him , hos. . . and revealing unto them his covenant of grace , mat. . . & . . iohn . . psalme . . bringeth them out of darknesse to light , acts . . is this calling of one sort only ? no : there is an externall gathering common to all , together with some light of the spirit , and certaine fruits of the same , attained unto by some that are not heires of the promise : for many are called with this outward , and ineffectuall calling , who are not chosen , isa. . . mat. . . and there is an internall and effectuall calling , peculiar to those few that are elect ; whereby unfaigned faith , and true repentance is wrought in the heart of gods chosen ; and god ( become in christ their father ) doth not only outwardly by his word invite , but inwardly also , and powerfully by his spirit allure and win their hearts to cleave to him inseparably unto salvation , gen. . . psal. . . & . . . . ioel. . . acts . . how doe both these kinds of callings differ ? howsoever we are to judge charitably of all outwardly called , cor. . . because who among them is also inwardly called , is only knowne to god , tim. . . yet doth this outward calling differ from the inward . . in that it is wrought only by outward meanes , and common illumination , heb. . . without the spirit of regeneration , jude vers . . or any portion of saving faith , luke . . . in that they are admitted only to an outward and temporary league of formall profession , acts . . rom. , . not to that intire fellowship with christ required unto salvation , iohn . . cor. . , . what are the meanes which god hath appointed to call us by ? they are partly inward , and partly outward , thes. . , . act. . . what are the inward ? the spirit of god , which is given by the outward things , gal. . , . tim. . . what meane you by the spirit of god in this place ? that power of god which worketh in the hearts of men things which the naturall discourse of reason is not able to attaine unto . being incomprehensible , how may we come to some understanding and sense of it ? by the things whereunto it is compared : . to winde , acts . to shew the marvellous power of it in operation . . to oyle , heb. . . that is of a hot nature , that pierceth and suppleth . . to water , john . that cooleth , scowreth , and cleanseth . . to fire , mat. . acts . that severeth drosse and good metall . how is the operation of it ? diverse ; as softening and hardening , enlightening and darkening , which it worketh after a diverse manner , by the word in the hearts of the elect and reprobate , according to the good pleasure of gods secret will only , and after that , according to the good pleasure of his revealed will ; so that the lawfull use thereof is rewarded with a gracious increase of blessing , and the abuse punished with further hardnesse to condemnation . what then doth the spirit worke in the wicked ? finding them hard , it hardeneth them more to their further condemnation . what doth the same spirit worke in the godly ? faith , whereby they take hold on christ with all his benefits , eph. . . what are the outward things which god hath given to call us by ? they are either common to the whole world , or proper to the church . what are the things common to the whole world ? gods works not unprofitably given , although not sufficient to salvation . is not the knowledge of the wisedome , power and goodnesse of god , in the creation and government of the heaven and earth , with the things that are in them , sufficient to make us wise to salvation ? no : first , it serves rather for further condemnation without the word , rom. . , , . secondly , as by and with the word , the due meditation and consideration of gods works is a good help to further us in religion , and in the graces of gods spirit , cor. . , . sith then god doth not reveale the covenant of grace , nor afford sufficient meanes to salvation to the whole world , but onely to the church : explaine here what you meane by the church . wee speake not here of that part of gods church which is triumphant in glory , who being in perfect fruition have no need of these outward meanes of communion with him , rev. . , . but the subject here is the church militant : and that we consider also as visible in the parts of it , consisting of divers assemblies and companies of beleevers , making profession of the same common faith : howbeit many times by persecution forced to hide themselves from the eye of the world , and happily by the rage of the enemy so scattered , that as in the dayes of elias , kings . . they can hardly be knowne , or have entercourse between themselves , and so the exercise of the publick ordinances may for a time be suspended among them . but are none to be accounted members of this church , but such as are true beleevers ; and so inseparably united unto christ their head ? truely and properly none other , john . . howbeit , because god doth use outward meanes with the inward , for the gathering of his saints ; and calleth them as well to outward profession among themselves , acts . . cant. . . as to inward fellowship with his son , whereby the church becomes visible ; hence it is that so many as partake of the outward meanes , and joyne with the church in league of visible profession ; are therefore in humane judgement accounted members of the true church , and saints by calling , cor. . . untill the lord ( who only knoweth who are his ) doe make knowne the contrary , as we are taught in the parables of the tares , matth. . . & matth. . , &c. and of the draw-net , and the threshing floore , where lyeth both good corne and chaffe , matth. . hath christ then his church visible upon earth ? yea , throughout the world , ( as we have shewne ) in the particular congregations of christians , rom. . . called to the profession of the true faith and obedience of the gospell : in which visible assemblies , and not else where , the true members of the true church invisible on earth are to be sought , romans . . and unto which therefore all that seek for salvation must gladly joyne themselves , esa. . . doth the visible church consist of good and bad , or of good onely ? it consisteth of good and bad , as at the beginning we may see it did in cain and abel ; whereupon our saviour compareth the church to a net , in which are fishes good and bad ; and to a field , which in it hath wheat and cockle , matth. . . , &c. what are the markes and infallible notes , whereby to discerne a true visible church with which we may safely joyne ? first , and principally , the truth of doctrine which is professed , and the sincere preaching of the word , together with the due administration of the sacraments , according to the commandements of christ our saviour , mat. . , . secondarily , the right order which is kept , with sincere and conscionable obedience yeelded to the word of god. why doe you make the first to be the principall marke of visible profession ? because they are the onely outward meanes appointed of god for the calling and gathering of his saints , and which prove the church to bee a pillar of truth , tim. . . can the church want this , and yet be a church ? yea ; it may want these in the time of warre or persecution ; and in such a time we may safely joyn our selves to a company which allowes of the publick ministery of the word of god , and administration of the sacraments ; howsoever the exercise of the same by reason of these garboiles are wanting for a time . are we to joyne with all churches that have these markes ? yea ; neither must we separate from them any farther then they separate from christ , phil. . . cant. . . as shall be shewed . what say you to the other notes that are commonly given of the church ? either they are accidentall , and in great part separable , or utterly impertinent and forged , for the upholding of the romish synagogue . but is not antiquity a certaine note of the church ? no ; for errors are very ancient , and the church when it began , was a church ; yet had no antiquity . is not multitude a note ? no ; for christs flock is a little flock , luk. . . and antichrist very great , apoc. . , ▪ . & . . are not miracles a marke of the church ? no ; for beside that wicked people may worke them , mat. . , . the church of christ hath been without miracles , and the comming of antichrist is foretold to be with all power , and signes , and lying wonders , thes. . . apoc. . , . such as those are whereof the papists brag and boast of , which are indeed no true miracles . may the church erre and be corrupted , or fall , and become no church ? first , we must distinguish of errors : some are fundamentall , such as raze the foundation of the church , ( as the denying that christ came in the flesh , or the denying of the resurrection ) and in these the church cannot erre ; others are of lesse moment , and in these it may erre . secondly , the catholick church , considered in her true members , can never utterly fall , matth. . . psalme . . thes. . . howsoever no congregation be so pure , that it may bee said at any time to bee free from all corruption , cant. . . or so constant , but that at times it may be shaken in the very foundation of truth , as it may appeare by the church of corinth , galatia , &c. cor. . . . gal. . . thirdly , the church being considered with respect of the place , god doth not alwayes continue a succession of true beleevers within the same limits and borders ; and hence we say , that divers churches are falne , as those of asia , &c. neither is any place so priviledged , but that for sinne the candlestick may in time be thence removed , rev. . . how may we judge of a church corrupt , or ceasing to be a church ? where god utterly taking away the meanes of his word and worship , acts . . hath apparently given the bill of divorce , esa. . . there are we not to acknowledge any church at all , as at this day in jerusalem , once the holy city : but where these meanes are yet continued , we are to acknowledge a church of christ , rev. . , . howsoever more or lesse corrupt , according to the greater or lesse abuse of gods word and worship . since churches may be so diversly corrupted , from which , and how farre are we to separate ? from churches mortally sick of heresie , tit. . , . or idolatry , as it were a contagious plague or leprosie , wee are to separate , rev. . . howbeit whiles there is yet any life , rather from the scab or sore then from the body ; that is , from the prevailing faction , maintaining fundamentall errours , and forcing to idolatrous worship : such is our separation from the present church of rome , not from such therein , who either meaning well in generall , are ignorant of the depth of satan , rev. . . or secretly dissent from the damnable corruptions , kings . . . with whom , as a body yet retaining life , we desire to joine , phil. . . so farre as we may with safety from the foresaid contagion . are we to continue fellowship with all other churches , not so deadly and dangerously corrupt ? from churches holding the foundation in substance of faith and worship , though otherwise not free from blemish , we are not to separate , kings . . & . . farther then in dislike and refusall of that wherein they do apparently separate from christ , in respect either of manners , doctrine , or forme of publike worship . what are the enemies of the church ? besides these spirituall wickednesses which fight against our soules , there are outward enemies also that visibly oppose the church of christ. how doth christ defend his church against those enemies ? this is partly to be done by the civill magistrate , to whom it belongeth by civill meanes to maintaine the church in that truth and liberty which christ hath given unto it : and partly by the breath of christs own mouth in the preaching of the gospel , yet not perfectly but by the brightnesse of his comming in the latter day . what is the estate of the church when these enemies prevaile ? the church is often oppressed and darkned so by them , that it doth partly degenerate , and is partly hid , but never wholly destroyed , nor altogether invisible . is not the church alwayes visible in her parts ? the persons are alwaies visible , for christ hath , and ever had from the beginning , his church visible upon earth , rom. . , , , . that is , some companies of beleevers , making profession of the same common faith : yet the persecution may be such , that the visible church may not appeare throughly for a time , the professors being forced thereby to hide themselves from the eye of the world , rev. . . and happily by the rage of the enemy so scattered , that as in the dayes of elias , kings . , . they can hardly be knowne , or have entercourse between themselves ; and hence it is that the church is compared to the moon , sometimes in the full , sometimes in the wane . what distinction is thereof the members of the visible church ? generally , they are all of the family of christ , ephes. . . which as sheep of his flock are to heare his voice , and to follow him , joh. . , , . but more especially , out of these christ the chiefe priest and shepheard hath instituted some to be above , some to be under , ordaining some to have preheminence and government , others to be governed and guided by them , heb. . . whom hath christ appointed to be governors and guiders over the rest ? . church-officers and ministers , appointed to teach and governe the flock of christ , and to feed it with the wholsome food of the word and sacrament , cor. . . tim. . . luk. . . joh. . . pet. . . . princes and civill magistrates , whom christ hath charged to see to the wayes of his houshold , and so to rule and order it outwardly , that all , both ministers and people , doe their office and duty , even in things concerning god , psal. . , . chro. . . & . . having now spoken of the church , and the members of it , what are those things which are proper to the visible church ? the word , rom. . . john . . & . and the dependents thereof , viz. sacraments , cor. . , , , . and censures , matth. . . cor. . of which in their proper places . what is the word ? that part of the outward ministery which consisteth in the delivery of doctrine , and this is the ordinary instrument which god useth in begetting of faith . what order is there used in the delivery of the word for the begetting of faith ? . the covenant of the law is urged to make sin and the punishment thereof knowne , whereupon the sting of conscience pricketh the heart with a sense of gods wrath , and maketh a man utterly to despaire of any ability in himselfe to obtaine everlasting life . after this preparation , the promises of the gospel are propounded , whereupon the sinner conceiving hope of pardon , sueth to god for mercy , and particularly applieth to his own soul those comfortable promises which in the word is propounded . what is the inward meanes for the begetting of faith ? the holy spirit of god. is it not lawfull to separate the inward meanes from the outward ? in no case : for those things which god hath joyned together no man may separate , matth. . how doth it appeare that god hath joyned both these meanes together ? because hee saith by the prophet esay , chap. . . that this is the covenant that hee will make with his people , to put his spirit and word in them , and in all the posterity of the church : the apostle in like manner , thess. . . . joyneth these two together , quench not the spirit , and despise not prophesying . it would seem by these words of the apostle , that the spirit of adoption and sanctification , proper to the faithfull , may be lost , whilst he exhorteth that we should not quench the spirit ? by no means , but as god doth assure the faithful of their continuance in him , so he doth declare by these exhortations , that the only means wherby we should nourish this holy fire in us , is to take heed to the preaching of the word . is by the word prophecying only meant the preaching of the word ? no , but by a figurative speech , all those outward meanes whereby god useth to give his holy spirit ; as are the sacraments , and the discipline of the church , over and above the preaching of the word ; which being principall of all , is here set downe for the rest . why doth the apostle set the spirit before the preaching of the word , meant by prophecy , considering that by and after preaching of the vvord , the lord giveth his spirit ? . because the spirit is the chiefe of the two , the word being but the instrument whereby the spirit of god worketh . . for that the worke of the spirit is more generall , and reacheth to some to whom the preaching of the word cannot reach . . for that the word is never profitable without the spirit , but the spirit may be profitable without the word , as after will appeare . what doe you learne of this , that the meanes of gods spirit and word are usually conjoyned together ? that no man is to content himselfe with this phantasie , to thinke that he hath the spirit , and so to neglect the word , because they goe together . who are by this condemned ? the anabaptists , papists , & libertines , which ascribe to the spirit that which they like , although wickedly , seeing the spirit doth not ordinarily suggest any thing to us , but that which it teacheth us out of the word , ioh. . . what other sort of men are here condemned ? the stancharists , who esteem the word to be fit to chatechise , and to innitiate or enter us in the rudiments of religion : but too base to exercise our selves continually in it ; wheras the prophets and apostles , most excellent men , did notwithstanding exercise themselves in the scriptures , mar. . , , &c. compared with isa. . , , &c. pet. . , . are none saved without hearing of the word ? yes : for first children which are within the covenant , have the spirit of god , without the ordinary meanes of the word and sacraments , mat. . rom. . , . secondly , some also of age in places where these meanes are not to be had . thirdly , some also which living in places where such means are , yet have no capacity to understand them , as some naturall fooles , mad men , or deafe borne , to shew that god is not tied to meanes . what must we here take heed of ? that we presume not upon this , sith that notwithstanding this secret working of god ; yet it is as impossible to come to heaven , if having the means and capacity of receiving them we contemne the means , as it is impossible to have a harvest , where no seed time hath gone before , mat. . or to have children without the parents seed , pet. . . seeing amongst such the spirit of god works faith only by the preaching of the word : indeed where the lord placeth not the preaching of the vvord , there he can and doth work faith without it ; but where he hath placed it , he will not doe it without it . in times and places where popery hath prevailed , many were , ( and may be so at this day in spaine and rome ) converted by the very bare reading of the word , yea without the reading of the vvord ; but not so among them , who have or may have it , either by going from home to it , or fetching it home to them . how is the diverse working of gods spirit by the ministry of the word set out unto us ? by the parable of the seed , three parts whereof fell into barren and unprofitable ground , one into good and fruitfull , mat. . . & . , , . are not three parts of the foure in the church likely to be condemned by this parable ? no , in no case : for it is both curious and uncomfortable doctrine , it being a far different thing to have three sorts of wicked men in foure sorts , and to have thrice as many of one sort . what is the first thing you observe here common to the godly with the wicked ? to understand something of the word of grace , and to give consent unto the same . if they understand it , how is it that the first sort of unfruitfull hearers are said not to understand , mat. . . they have some understanding , but it is said to be none ; because it is no cleare knowledge , ( whereof they can give a reason out of the word ) nor effectuall , which ariseth from hence ; for that they come without affection , and goe away without care . what are we here to learne ? . to take heed not to deceive our selves in a bare profession , or light knowledge of the word ; and that we come to heare it with zeale , and depart with care to profit . . to beware also of the great subtilty of satan , who as a swift bird , snatcheth the word out of the unprepared hearts , even as also doth a thiefe , which taketh away whatsoever he findeth loose . what observe you in the second sort , common to the godly with the wicked ? to have some kind of delight in the word , and a glimpse of the life to come , mat. . . heb. . . what difference is there between a godly joy and this ? . this is like the blaze of the fire , and is never full and sufficient ; whereas the godly joy is above that of gold and silver . . the wickeds delight is for another purpose then is the godlies : for it is only to satisfie a humour , desiring to know something more then others ; whereas the godlies joy is to know further , to the end they may practise . why is it said they have no root ? mat. . . because , though they understand the things , yet are they not grounded upon the reasons and testimonies of the word ; nor transformed into the obedience of the gospell , and therfore when persecution commeth , they wither away . proceed to the third sort . they are they which keep it ( it may be with some suffering of persecution ) yet the thornes of covetousnesse , or of worldly delights , overgrow the good seed , and make it unfruitfull . so much of the three sorts of unfruitfull soyle , and therein , of the things common to the godly with the wicked : what are the things proper to the godly , signified by the good and fruitfull ground ? . the receiving of the seed in a good heart . . the bringing forth of fruit with patience , luke . . . what is there meant by receiving the seed into a good heart ? by the seed is meant the word of promise , whereby god hath said he will be mercifull to us in christ : by the receiving it into a good heart , is meant the receiving it by faith in christ. where it is said that the word must be received into a good heart , it may seeme that a man hath a good heart before he receiveth that seed ? doubtlesse , naturally they are all alike , and there is never a barrell better herring ( as they say ) but as the face answereth the face in the glasse : so one of the sons of adam is like another in their nativity they have by their parents ) till they be regenerated : and therefore it is called a good heart , in respect of gods changing of it by the ingraffed word , james . . and by these words he putteth difference between the fruits of the three former , and the fruits of this last : for that there is no difference in the outward shew of fruits ; but only in regard that those fruits proceed from an uncleane heart ; and these from a heart that is cleansed . how may we know that we have true faith , and so approve our selves that we are good ground ? by good fruits , which are the effects of faith . what are the effects of faith ? reconciliation , and sanctification , rom. . , , . eph. . . col. . , , . the fruits of the former are set downe , rom. . , , , . the fruits of the latter are repentance and new obedience , which have been already declared . what speciall tokens observe you out of the former , whereby we may discerne a justifying faith from the faith of the worldlings ? the end of our faith being the salvation of our soules , which shall be at the day of judgement , if we can willingly forsake father and mother , sister and brother , wife and children , and abandon the world , and say , come lord jesus , come quickly , we may assure our selves we are in a happy case . what speciall marks of justifying faith observe you out of the latter ? . to be zealous of gods glory . . to love gods children ; for these be the speciall effects of our holy faith . what is the word further compared with , and likened unto ? the apostle peter , cap. . ver . , . compares it unto milke : as new borne babes desire the sincere milke of the word , that ye may grow thereby ; teaching us , that the vvord is not only of use for our begetting unto god ; but for our daily nourishment , that we may grow in grace , and in the knowledge of our lord iesus christ , peter . . so it is called a light , a lanthorne , and is appointed to be our guide , our counsellor , our comforter , &c. is this meant only of the word preached ? doubtlesse , the blessing of god both in an especiall manner wait upon that ordinance , when it is said ; that when christ ascended up on high , he gave gifts to men , some apostles , ( ephes. . . ) and some pastors and teachers , for the gathering of the saints , for the edifying of the body of christ ; yet withall , the reading of the word with prayer and diligence , is of singular use and benefit , and commended unto us by our saviour . search the scriptures , iohn . . and how readest thou ? luke . . and by the example of the bereans , who searched the scriptures daily , and examined the things they heard in the publick ministery of them , acts . . so much of the word . what are the dependances annexed to it ? sacraments , cor. . , . and censures , matth. . . cor. . the one , sealing the promises ; the other , the threatnings of the gospell . what are sacraments ? the seales of the promises of god in christ , wherein by certaine outward signes , and sacramentall actions confirming the same , commanded by god , and delivered by his ministers , christ iesus with all his saving graces is signified , conveyed and sealed unto the heart of a christian. for sacraments are seales annexed by god to the word of the covenant of grace , rom. . , cor. . . to instruct , assure , and possesse us of our part in christ and his benefits , gal : . . and to bind us to all thankfull obedience unto god in him , rom. . was not gods word sufficient ? what need have we of sacraments ? this argues our infirmity , and manifesteth gods great love and mercy ; who for the furthering of our understanding , hath added visible signes to his word , that our eares might not onely bee informed of the truth , but our eyes also might more plainly see it ; and for the greater strengthning of our faith , vouchsafeth to confirme the covenant of grace unto us , not onely by promise , but also by outward seales annexed thereunto . the like meanes had adam himselfe in paradise to put him in remembraece of gods will : and if he in his perfection needed a token of gods favour , ( which was the tree of life ) how much more wee that are corrupt and sinfull ? if we were spirits or angels , wee should not need these helpes ; but sith god knowing our frailties , and what is best for us , hath given us these seales to our further comfort , let us use the receipt of so skilfull a physitian , unlesse wee will hasten our owne deaths . how doth god by the sacraments assure us of his mercies in christ ? by the exhibiting to the worthy receiver by such outward signes , ( whether elements , or actions ) as himselfe for the reliefe of our weaknesse hath prescribed , whole christ , god and men , with all his benefits , cor. . . in whom all the promises of god are yea and amen , cor. . . doe they seale nothing else but the promise of god unto us ? yes , they seale our promise unto god , that we take him onely for our god and redeemer , whom alone by faith wee rest on , and whom we will obey . how doe they binde us unto god ? wee receiving them as pledges of his infinite love in christ , doe thereby professe our selves bound to expresse our thankfulnesse by all duties to his majesty , col. . , . and for his sake one to another , eph. . , , . describe yet more largely what a sacrament is . a sacrament is an ordinance of god , wherein by giving and receiving of outward elements , according to his will , the promises of the covenant of grace , made in the bloud of christ being represented , exhibited and applyed unto us , are further signed and sealed betwixt god and man. or it is an action of the whole church , wherein by certaine visible signes , and outward things done according to gods institution , inward things being betokened , christ with all his benefits is both offered unto us , and received by us : offered ( i say ) to all in the church , but exhibited onely to the faithfull , for the strengthening of their faith in the eternall covenant , and the bringing them more effectually to the practice of gods commandements , exod. . . luke . . & . . . cor. . . mat. . . rom. . . & . . pet. . . why call you it action ? because it is not a bare signe alone , but a worke , cor. . , . why call you it an action of the whole church ? because it is a publick action , and appertaineth to the whole church ; and therefore ought to be done in the presence of the congregation , by the example of john , matth. . , . and commanded of paul , cor. . , , . it being a greater indignity for the sacraments to be administered privately , then for the civill judgement , which is open and publike : that we say nothing of the sacrifices under the law , which were not so excellent as these ; and yet it was not lawful to offer them in private : which reproveth the disorder of the papists , who turne the communion into a private masse , and minister the lords supper to one alone , without the presence of the congregation . but may not the sacraments be so administered upon necessity ; as namely to a sick man ready to depart out of this life ? there is no such necessity ; for a man believing wanting that opportunity of comming to the lords supper , wanteth not the effect thereof ; seeing the lord promised by ezekiel , that hee would be a tabernacle to his people being banished from it , ezek. . . and therefore the want of the sacraments doth not hurt , when with conveniency a man cannot enjoy them : but the contempt , or neglect of them , when they may conveniently be come unto . what the● is the fittest time and place for the administration of the sacraments ? the fittest time is the lords , or some other day of publike meeting : the most convenient place is the church , and usuall place of the assembly of the congregation . did not abraham minister the sacrament of circumcision in his private house ? his house was at that time the church of god , and therefore not private ; and so in the time of persecution , the godly did oft-times meet in barnes , and such obscure places , which were indeed publick : because when the church of god were there , the house or place availed nothing to make it publick or private : even as wheresoever the prince is , there is the court also said to be , though it were in a poore cottage . what difference is there between a sacrament and a sacrifice ? in a sacrifice there is an offering made to god ; in a sacrament , there is an offer made by god to us . in the sacrifices christ was signified as given for us , in the sacraments as given to us , the sacrifices onely signes , the sacraments seales also . who is the author of a sacrament ? god alone ; because he onely can bestow those graces which are sealed in a sacrament . how doth god ordaine a sacrament ? by his word . how many parts of gods word are there , whereby he doth institute and and ordaine a sacrament ? two. first , a commandement to doe it . secondly , a promise of a blessing upon the right using of it . was not the rain-bow a sacrament , being a signe ordained by god ? no ; for though it were a signe , yet it was no signe of salvation by christ. what is the matter and substance of every sacrament ? one and the same iesus christ , although diversly communicated in divers sacraments ; and in some more forcible then in others ; because of some elements communicating with , or taking hold of , or reaching to more of our senses . what things then are required in a sacrament ? three . first , the outward signes , and sacramentall actions concerning the same . secondly , the inward thing signified thereby , viz. christ iesus with his saving graces , and spirituall actions concerning the same . thirdly , a similitude betwixt them both : as in baptisme for example , that as water doth wash the body , so doth the bloud of christ wash away the spots of the soule . what signes are used in sacraments ? some onely representing , as water , bread , and wine ; some applying , as washing , eating , drinking , and such like . what are the things signified ? first , christ iesus and his merrits ; and secondly , the applying of the same unto us in particular . wherein doth the signes of the things signified differ ? . in nature . . in the manner of receiving . . in the parties which doe receive them . . in the necessity of the receiving of them . wherein doe they agree ? in this , that the signe doth so fitly represent the things signified , thereby , that the minde of a christian is drawne by the signe to consider of the things signified . what is then the sacramentall union betwixt the signes and the things signified ? such as betwixt a sealed will , and the things conveighed in the same ; from whence it is , that the names , effects , and properties of the one are given to the other . what is the cause that moved the lord to grace the outward signes in the sacraments , with the names of the things signified ? the outward elements have the names of the spirituall things they set forth , . because of their fit proportion and agreement , in regard of the resemblance and similitude of the elements and the things signified , in which respect they are called signes . . to shew the inseparable conjunction of the things signified with the signe , in the worthy receiver ; in which regard they are called seales , as in the person of christ his two natures are so inseparably united , that often times the properties and effects of the one are attributed to the other . what is the ground of this sacramentall union ? in generall the institution of christ , whereby fit things are appointed so to be used , with a promise annexed . in speciall , the applying of that word unto certain speciall signes with prayer ; in particular , and unto me , the ground is my reverent and worthy receiving . what is the use of sacraments ? god hath ordained them , to the end that by comparing and conferring the outward things with the inward , they might help , . our understanding , in which regard they are as it were images and glasses , gal. . . . our remembrance , in which respect they are monuments , luk. . . cor. . . . and especially the perswasion of our hearts , by reason whereof they are seals and pledges , rom. . . for they are appointed by god to strengthen us in the promises of salvation , which god hath not onely made to us in word , but also confirmed the same by writ : and lest that we should any wayes doubt ( as naturally we are inclined ) he hath set to his seales , according to the manner of men , that nothing might be lacking which should increase our strength . what doctrine is here to be gathered ? . what root of blindnesse , of forgetfulnesse , and especially hardnesse of heart to beleeve , is in us , that the word and oath of god is not sufficient to pluckup , but that we must have such aides . . the mercy of god , that applieth himself to our weaknesse . . what miserable men they are that refuse the sacraments . repeat the principall ends for which god hath instituted the sacraments ? to help our insight as cleare glasses , to releeve our memories as lasting monuments , and to confirme our faith as most certain seales and pledges , from whence they become our bonds of obedience , and the markes and badges of our profession : so the ends for which they are appointed are these foure . . the clearing of our knowledge . . the helping of our memories . . the strengthening of our faith . . the quickning of our obedience . how may we more clearly consider of those things which are ministred in the sacraments ? by considering distinctly the things given and received , and the persons giving and receiving . what are the things given and received ? they are partly outward , and partly inward . what are the outward ? the visible creatures , ordained for signes and figures of christ , as under the time of the gospel , water , bread , and wine . why hath god made choice of these creatures ? both in respect they are for their naturall properties most fit to represent the spirituall things , as also for that they are most generally used of all nations of the world . what are we to learne from hence ? the wonderfull wisdome of god , that hath chosen base and common things for so high and singular mysteries , whereas he might have chosen things more rare , and of greater price , to set out such excellent benefits as are offered to us in the sacraments , wherein there is great difference between the time of the law and of the gospel . what are the inward things ? the invisible and spirituall graces , namely , christ with all his benefits . what learne you of this ? not to stick to the outward elements , but to lift up our hearts unto god , accounting the elements as a ladder whereby to climb up to those celestiall things which they represent . so much of the things , what are the persons ? the giver and receiver . how many givers are there ? two ; the outward , giving the outward , and the inward , giving the inward things . who is the inward giver ? god himself , even the holy trinity , god the father , god the son , and god the holy ghost . what are the actions of god in a sacrament ? they are principally two . . to offer and reach forth christ and his graces . . to apply them to the hearts of the faithfull communicant . who are the outward givers ? the ministers especially , representing unto us the lord , whose stewards they are , cor. . . what is the ministers office herein ? to consecrate the elements , and then to distribute them . wherein consisteth the consecration of the elements ? partly , in declaring the institution of the sacraments , and partly in going before the congregation in prayer unto god : first , in praising god , who hath ordained such means for the reliefe of our weaknesse : then in suing to god that he would be pleased to make those meanes effectuall for which end they were ordained . is not the substance changed of the elements by this consecration ? no verily ; onely the use is altered , in that they are separated from a common to a holy use ; which change and alteration continueth onely while the action is in hand . doth the minister with the signe give the thing signified also ? no , he onely dispenseth the signes , but it is god that giveth and dispenseth the things signified , matth. . . is god alwayes present , to give the thing signified to all them that the minister giveth the signe ? no not to all , for some in receiving the signes receive together with them their owne judgement , cor. . yet he is alwayes ready to give the thing signified to all those that are fit to receive the sacraments ; and to such persons the signes and things signified are alwayes conjoyned . who are the persons that are to receive the sacraments ? all christians that are prepared thereunto . is there any speciall preparation required to the receiving of the sacraments ? yes verily : for seeing men ought to come with preparation to the hearing of the word alone , they ought much more to come when the sacraments are administred also , wherein god doth offer himselfe more familiarly and visibly to us . what is the preparation that is required in them that come to receive the sacraments ? there is required in those that are of yeares of discretion , to a worthy participation of the sacraments , knowledge , faith , and feeling , both in the law , and in the gospel . seeing no man is able to attaine to the knowledge of the law and the gospel perfectly , much lesse the simple and common people , tell me how farre is this knowledge , faith , and feeling necessary ? first , concerning the law , it is necessary that the receiver of the sacraments be able to understand and beleeve the common corruption of all men , both in the bitter root of originall sinne , and in the poysoned fruits thereof , together with the curse of everlasting death due thereunto , and that he be able to apply both these , that is , the sinne and wages thereof , to himselfe . secondly , concerning the gospel , that he be able ( in some measure ) to understand the covenant of grace , which god in christ hath made with the sons of men ; and then that by faith he be able ( in some measure ) to apply the same to himself . vvhat ariseth from this knowledge , faith , and feeling , to a further preparation thereunto ? a true and earnest desire to be made partaker of the sacraments , with a conscionable care to performe speciall duties in and after the action of receiving . vvhat duties in the action of receiving are to be performed ? first , a grave and reverent behaviour , befitting such holy mysteries . secondly , an attentive heedfulnesse in comparing the outward signes and actions in the sacraments , with the inward and spirituall things which they betoken . vvhat duties are to bee performed after the partaking of the sacraments ? if we have a sense and feeling of the gracious work of god by them , we are to rejoice with thanksgiving ; if not , we are to enter into judgment with our selves , and to humble our selves for our want thereof . and though we ought to be humbled , if we feel not the work of god in us , in or after the sacraments , as that which argueth want of preparation before , or attention in receiving of them , yet ought we not therefore to be altogether dismayed : for as the sick man feeleth not the nourishment of his meat , because of his malady , and yet notwithstanding is nourished ; so it is in such faithfull ones as doe not so sensibly feel the working of god in and by the sacraments , through the weaknesse of their faith , and although wee cannot feele it immediately , yet after ( by the fruites thereof ) wee shall bee able to discern of our profiting thereby . hath the administration of the gospel been alwaies after the same manner ? for substance it alwayes hath been the same , but in regard of the manner , proper to certain times , it is distinguished into two kindes ; the old and the new , heb. . . . & . . act. . . & . . luk. . . joh. . . heb. . & . , , , . cor. . , , . what call you the old testament ? that which was delivered unto the fathers , to continue untill the fulnesse of time , wherein by the comming of christ it was to bee performed , heb. . . & . . act. . . cor. . . . what are the properties of this ministery ? first , the commandements of the law were more largely , and the promises of the gospel more sparingly , and darkly propounded , the latter being more generally and obscurely delivered , as the manifesting was the further off . secondly , the promises of things to come , were shadowed with a multitude of types and figures , which when the truth should be exhibited , were to vanish away , jer. . , , . heb. . . cor. . . . heb. . . . & . , , . cor. . . . gal. . , . col. . , . what were the chiefest states and periods of this old ministery ? the first , from adam to abraham ; the second , from abraham to christ. what were the speciall properties of the last of these two periods ? first , it was more specially restrained unto a certaine family and nation . secondly , it had with it solemne repetition , and declaration of the first covenant of the law. thirdly , besides the ceremonies , which were greatly inlarged under moses , it had sacraments also added unto it . luk. . , . psal. . . . rom. . . act. . . deut. . . , , . & . . , , . . & . . , . joh. . , . exod. . , . deut. . . rom. . . heb. . , , . joh. . . what were the ordinary sacraments of this ministery ? the sacrament of admission into the church was circumcision , instituted in the dayes of abraham ; the other of continuall preservation and nourishment , the paschall lambe , instituted in time of moses , exod. . . act. . . joh. . . gen. . , , rom. . . col ▪ . . deut. . , , . exod. . , . numb . . , . deut. . . cor. . . pet. . joh. . . with exod. . . what is the new administration of the gospel ? that which is delivered unto us by christ , to continue unto the end of the world , joh. . . heb. . . & . , . & . , . . cor. . . what are the properties thereof ? first , it is propounded indifferently to all people , whether they bee jewes or gentiles , and in that respect is catholick or universall . secondly , it is full of grace and truth , bringing joyfull tydings unto mankinde , that whatsoever was formerly promised of christ , is now accomplished , and so in stead of the ancient types and shadows , the things themselves with a large and cleere declaration of all the benefits of the gospel are exhibited . * what bee the speciall points of the words of this ministery ? that christ our saviour , whom god by his prophets had promised to send into the world , is come in the flesh , and hath accomplished the work of our redemption ; that hee was conceived of the holy ghost , born of the virgin mary , suffered under pontius pilate , was crucified , and dyed upon the crosse ; that body and soule thus separated , his body was laid in the grave , and remained there under the power of death , and his soule went into the place appointed for the soules of the righteous , namely , paradise the place of the blessed , that the third day body and soule being joyned together againe , hee rose from the dead , and after ascended into heaven , where hee sitteth at the right hand of his father , untill such time as from thence hee shall come unto the last judgement . rom. . . , , . joh. . . . & . . . heb. . . . . tim. . . luk. . . matth. . , , , , , . & . . . ver . ad . & . . & . . . rom. . . luk. . . , . matth. . . & . . cor. . . . . tim. . . mark. . . act. . , . , . ephes. . . heb. . . tim. . . what are the sacraments of this ministery ? the sacrament of admission into the church is baptisme , which sealeth unto us our spirituall birth ; the other the sacrament of our continuall preservation , is the lords supper , which sealeth unto us our continuall nourishment . what sacraments bee there of the covenant of grace ? they bee of two sorts ; some of the old testament before christs comming : others of the new , under christ. what sacraments were there of the old testament ? besides divers extraordinarily given , ( pet. . , . cor. . , , , . ) and serving but for a season , there were two of ordinary and perpetuall use , from their institution untill the comming of christ , ( to which those other may bee referred ) first , circumcision for entrance into the covenant of grace , gen. . . deut. . . secondly , the passeover for continuance and confirmation therein , exod. . . cor. . . to which two , the two sacraments of the new testament answer . how doe the sacraments of the new testament differ from those of the old ? in respect not of the author , god ; the substance , christ ; or the receivers , the people of god ; which are in both the same , ( rom. . . cor. . , , . ) but of continuance , ( matth. . , . ) evidence , ( cor. . . ) easie performance , and efficacy ; in all which those of the new testament have great preheminence , ( cor. . . ) what sacraments bee there of the new testament ? onely two ; to wit , baptisme , succeeding in the place of circumcision ; and the supper of the lord , answering to the passeover , ( rom. . . gen. . , . cor. . , , . & ▪ . matth. . . & . . ) by the former , wee have our admission into the true church of god ; by the latter , wee are nourished and preserved in the church after our admission . how may it appeare that there bee no more then two sacraments of the new testament ? first , when the number of sacraments were most necessary , as under the law , they had but two , wherefore wee need require no more , ( cor. . , , . ) secondly , having meat , drink , and cloathes , wee ought therewith to bee content ; ( tim. . . ) now by the sacrament of our entrance our spirituall cloathing is sealed unto us , ( gal. . . ) and by that of our growth is sealed our feeding , ( cor. . . ) thirdly , those two seales assure us of all gods graces , as of our regeneration , entrance , and ingraffing into christ ; so of our growth and continuance in him : and therefore wee need no more , ( cor. . . ) for there are as many sacraments as there are things that need to bee betokened to us about our justification . now they bee two ; our birth in christ , and our nourishment after wee are born : as in the bodily life , wee see that wee need no more , but to bee born , and then to have this life preserved . the sacrament of baptisme sheweth us the first ; the sacrament of the lords supper the second . therefore those five other sacraments , of confirmation , penance , matrimony , orders , and extreame unction , joyned by the papists are superfluous , because some of them have no warrant at all out of the word of god , and god hath not promised a blessing upon the using of them ; others of them , though they bee agreeable to the word , yet are without the nature and number of the sacraments . what is baptisme ? it is the first sacrament of the new testament , by the washing of water ( ephes. . . ) representing the powerfull washing of the blood and spirit of christ , ( cor. . . heb. . . ) and so sealing our regeneration , or new birth , our entrance into the covenant of grace , and our ingraffing into christ , and into the body of christ , which is his church , ( joh. . . tit. . . act. . . ) the word baptisme in generall signifieth any kinde of washing , but here it is specially taken for that sacramentall washing , which sealeth unto those which are within gods covenant , their birth in christ , and enterance into christianity . how was this sacrament ordained and brought into the church in the place of circumcision ? at the commandement of god ( joh. . . ) by the ministery of john , therefore called the baptist , matth. . . after sanctified and confirmed by our saviour christ himself , being baptized by john , ( mat. . . ) and giving commission to his apostles and ministers , to continue the same in his church unto the end , ( mat. . . ) why call you it the first sacrament ? because christ gave order to his apostles , that after they have taught , and men beleeve , they should baptize them , that so they might bee enrolled amongst those of the houshold of god , and entered into the number of the citizens & burgesses of the heavenly jerusalem . what abuse doth this take away ? that which sometimes the ancient church was infected withall , namely , that they baptized men at their death , and let them receive the lords supper twice or thrice a yeer , whereas this is the first sacrament of the covenant . what are the essentiall parts of this sacrament of baptisme ? as of all other sacraments , two ; the outward signes , and the inward things signified : where also is to bee considered , the proportion and union which is between those two parts , which is as it were the very form and inward excellency of a sacrament . what are the outward signes in baptisme ? they are the outward element of water , and the outward sacramentall actions performed about it . what are those sacramentall actions ? first , the ministers blessing and consecrating the water : and secondly , the right applying it so consecrated , to the party to bee baptized . may none but a lawfull minister baptize ? no ; for baptism is a part of the publique ministery of the church , and christ hath given warrant and authority to none to baptize , but those whom hee hath called to preach the gospel : goe , preach and baptize , matth. . . those onely may stand in the roome of god himself , and ministerially set to the seale of the covenant . and it is monstrous presumption for women , or any other private persons , ( who are not called ) to meddle with such high mysteries , nor can there bee any case of necessity to urge , as will appeare afterwards . touching the first action of the minister ; how is hee to blesse and consecrate the water ? first , by opening to them that are present the doctrine of baptisme , and the right institution and use of it , what inward mysteries are signified and sealed up by those outward signes . so did john , when hee baptized , hee preached the doctrine of repentance , and taught the people the inward baptisme of the spirit , signified by his baptizing with vvater , matth. . . secondly , by acknowledging in the name of the congregation mans naturall pollution , that vve stand in need of spirituall vvashing , by giving thanks to god the father for giving his sonne for a propitiation for our sins , and appointing his blood to bee a fountain to the house of israel to wash in , and for ordaining of this service to bee a sacrament and seale of so great a mystery . thirdly , by making profession of faith in gods promises in that behalf , and praying that they may bee made good unto the party that is to receive the seale thereof : for as every thing is sanctified by the word of god and prayer , so in especiall manner the sacramentall water in baptisme is blessed and consecrated by the word of institution , and prayer to god for a blessing upon his own ordinance . what is the second sacramentall action ? the action of washing , that is , of applying the sacramentall water unto the party to be baptized , diving or dipping him into it , or sprinkling him with it , in the name of the father , the son , and of the holy ghost . is the action of diving or dipping , materiall and essentiall to the sacrament ? or is there absolute ground and warrant for sprinkling , which is most commonly practised with us in these cold countries ? some there are that stand strictly for the particular action of diving or dipping the baptized under water , as the onely action which the institution of this sacrament will bear , and our church allows no other , except in case of the childes weaknesse , and there is exprest in our saviours baptisme , both his descending into the water and rising up : so that some think our common sprinkling to bee ( through ease and tendernesse ) a stretching the liberty of the church further then either the church would , or the symbolicalnesse of the outward sign with the thing signified can safely admit , it typifying our spirituall buriall and resurrection , rom. . . others conceive the action of sprinkling of water upon the face of the baptized very warrantable , especially in young children to whom further wetting may bee dangerous , and the grounds are these : first , it seems that neither dipping is essentiall to the sacrament of baptisme , nor sprinkling , but onely washing and applying water to the body as a cleanser of the filth thereof . secondly , then , as in the other sacrament , a spoonfull of wine is as significant as a whole gallon ; so here , a handfull of water is as significant as a whole river . thirdly , the action of sprinkling beares fit resemblance with the inward grace , as well as dipping , and hath authority in the scriptures : read pet. . . and heb. . . there is speech of the sprinkling of the blood of christ , and the blood of sprinkling speaks better things then the blood of abel . fourthly , it is not unlikely that the apostles baptized as well by sprinkling , or powring upon , as by diving and dipping into , sith wee read of divers baptized in houses , as well as others in rivers . however the washing the body by water , is essentiall , ( ephes. . . ) though whether way it bee done , seem not to bee essentiall , ( so water bee applyed to the body for the cleansing of it . ) thus much of the sacramentall element , and sacramentall actions , which are the outward part of baptism : what now is the inward part ? those spirituall things which are signified , and represented , and exhibited in and by the outward element and actions : as the water signifies the blood of christ , the ministers consecrating the water signifies god the fathers setting apart his son for the expiation of the sins of the world by his blood ; the ministers applying the water to the body of the baptized to cleanse it , signifieth gods applying the blood of his son to cleanse the soule for justification and remission of sins : and not onely to signifie , but to seale up unto the beleever , that the inward part is effected as well as the outward . how come these visible things to signifie such invisible mysteries ? first , there is a naturall fitnesse and aptnesse in the outward things to expresse the inward , as for water to bee a resemblance of the blood of christ ; thus they agree : first , water is a necessary element , the naturall life of man cannot be without it , and the blood of christ is as necessary to his spiritual life . secondly , water is a comfortable element : as the hart panteth after the water brooks , psal. . . the thirst of the body cannot bee quenched but by water ; hence the heighth of misery is described by a barren and dry ground , where no water is , psal. . . so the thirst of the soule cannot bee quenched but by the blood of christ , joh. . . thirdly , water is a free element ; as it is necessary , usefull , and comfortable , so it is cheap , and easie to come by without cost ; so is the blood of christ , esa. . . hoe , hee that thirsteth come and drink freely . fourthly , water is a common element , none are barred from it , any may go to the river and drink ; and the blood of christ is offered as generally to all , rich and poore , high and low , bond and free , every one may lay claim unto him , come & have interest in him ; joh. . . who ever receiveth him , who ever beleeveth , the proposall is without restraint , none can say , i am shut out or excepted . fifthly , water is a copious and plentifull element , there is no lesse in the river for thy drinking of it , there is enough for all men : so is the blood of christ all-sufficient , it can never bee drawn dry ; of his fulnesse wee may all receive , and yet hee bee never the more empty ; hence the scripture speaks of plenteous redemption . sixthly , lastly and especially , water is a cleansing and a purifying element ; and it resembles the blood of christ fitly in that , for joh. . . the blood of christ cleanseth us from all sin . and here we may also observe the symbolicalnesse betwen the sacramentall action of washing , and the inward grace signified . first , nothing is washed but that which is unclean ; even so the sacramentall washing implies our naturall pollution : whosoever submits to this sacrament of baptism , doth by so doing acknowledge himself to bee defiled ; whoever brings a childe to bee baptized , doth by so doing , make confession of originall corruption and sinfulnesse ; as johns hearers were baptized of him in jordan confessing their sins , mat. . . secondly , as the applying of the water to the body , washeth and cleanseth ; so it is with the blood of christ , it cleanseth not the soule , but by being applyed to it , in the merit and efficacy of it , by the sanctifying spirit , of which the outward ministeriall washing is a sign and seale , cor. . . what is there besides the naturall fitnesse of the outward things to expresse the inward ? . there is also considerable gods divine institution , ordaining and appointing these things to typifie to the soule christ crucified in his cleansing quality : for otherwise though there were never such aptnesse in the creature , yet it hath nothing to do to meddle with a sacrament , unlesse the lord do specially appropriate it to serve for such a purpose ; and then with gods institution , there goeth a blessing and a speciall vertue and power attends on a divine ordinance ; that which makes the outward signs significant , is gods word and appointment . but is christ and the cleansing power of his bloud only barely signified in the sacrament of baptisme ? nay more ; the inward things are really exhibited to the beleever as well as the outward ; there is that sacramentall union between them that the one is conveyed and sealed up by the other : hence are those phrases of being born again of water and of the holy ghost , joh. . . of cleansing by the washing of water , eph. . . so arise and be baptized , and wash away thy sins , acts . . so rom. . . we are buried with christ by baptisme , &c. the sacraments being rightly received , doe effect that which they doe represent . are all they then that are partakers of the outward washing of baptisme , partakers also of the inward washing of the spirit ? doth this sacrament seal up their spirituall ingraffing into christ to all who externally receive it ? surely no ; though god hath ordained these outward means for the conveyance of the inward grace to our souls , yet there is no necessity that we should tie the working of gods spirit to the sacraments more then to the word ; the promises of salvation , christ and all his benefits , are preached and offered to all in the ministery of the word , yet all hearers have not them conveyed to their souls by the spirit , but those whom god hath ordained to life ; so in the sacraments , the outward elements are dispensed to al who make an outward profession of the gospel , ( for in infants their being born in the bosome of the church is in stead of an outward profession ) because man is not able to distinguish corn from chaffe : but the inward grace of the sacrament is not communicated to all , but to those onely who are heirs of those promises whereof the sacraments are seals ; for without a man have his name in the covenant , the seal set to it confirms nothing to him . what is the advantage then or benefit of baptisme to a common christian ? the same as was the benefit of circumcision to the jew outward , rom. . . rom. . , . there is a generall grace of baptisme which all the baptized partake of as a common favour , and that is their admission into the visible body of the church , their matriculation and outward incorporating into the number of the worshippers of god by externall communion : and so as circumcision was not onely a seal of the righteousnesse which is by faith , but as an overplus god appointed it to be like a wall of separation between jew and gentile ; so is baptisme a badge of an outward member of the church , a distinction from the common rout of heathen ; and god thereby seals a right upon the party baptized to his ordinances , that he may use them as his priviledges , and wait for an inward blessing by them ; yet this is is but the porch , the shell , and outside ; all that are outwardly received into the visible church , are not spiritually ingraffed into the mysticall body of christ. baptisme always is attended upon by that generall grace , but not always with this speciall . to whom then is baptisme effectuall to the sealing up this inward and speciall grace ? we must here distinguish of persons baptized ; the church doth not onely baptize those that are grown and of years , if any such being bred pagans be brought within the pale of the church , and testifie their competent understanding of christianity , and professe their faith in the lord jesus , and in gods precious promises , of remission of sins by his bloud , and their earnest desire to be sealed with baptisme for the strengthening of their souls in this faith : but the church also baptizeth her infants , such as being born within her bosome of beleeving parents are within the covenant , & so have right unto the seal thereof . doth the inward grace always accompany the outward sign in those of years baptized ? no ; but onely then when the profession of their faith is not outward onely and counterfeit , but sincere and hearty , they laying hold on christ offered in the sacrament by a lively faith which is the hand to receive the mercies offered , acts . . if thou beleevest with all thy heart thou maist be baptized , saith philip to the eunuch ; for it were absurd to extend the benefit of the seal beyond the covenant ; now the covenant is made only to the faithfull , joh. . . mark . . he that beleeveth and is baptized shall be saved ; but he that beleeveth not , whether he be baptized or no , shall be condemned . simon magus ( act. . . ) and julian , and thousands of hypocrites and formalists shall find no help in the day of the lord by the holy water of their baptisme , without it be to encrease their judgement . but what say you of infants baptized that are born in the church , doth the inward grace in their baptism always attend upon the outward sign ? surely no ; the sacrament of baptisme is effectuall in infants , onely to those and to all those who belong unto the election of grace , which thing though we ( in the judgement of charity ) doe judge of every particular infant , yet we have no ground to judge so of all in generall ; or if we should judge so , yet it is not any judgement of certainty ; we may be mistaken . is every elect infant then actually sanctified and united unto christ in and by baptisme ? we must here also distinguish of elect infants baptized , whereof some die in their infancy , and never come to the use of reason ; others god hath appointed to live & enjoy the ordinary means of faith & salvation . what is to be thought of elect infants that die in their infancy , & have no other outward means of salvation but their baptisme ? doubtlesse in all those the inward grace is united to the outward signs , and the holy ghost doth as truly , and really , and actually apply the merits and bloud of christ in the justifying and sanctifying vertue unto the soul of the elect infant , as the minister doth the water to its body , and the invisible grace of the sacrament is conveyed to the outward means . but how can an infant be capable of the grace of the sacrament ? very well ; though infants be not capable of the grace of the sacrament by that way whereby the growne are , by hearing , conceiving , beleeving ; yet it followeth not that infants are not capable in and by another way . it is easie to distinguish between the gift conveyed , and the manner of conveying it ; faith is not of absolute necessity to all gods elect , but only to those to whom god affords means of beleeving . it is the application of christs righteousnesse that justifieth us , not our apprehending it ; god can supply the defect of faith by his sanctifying spirit which can doe all things on our part in the room of faith , which faith should doe : doe we not know that the sin of adam is imputed to children , and they defiled by it , though they be not capable to understand it ? even so the righteousnesse of christ may be , and is by gods secret and unknown way to elect infants ; and so to those that are born deaf , and fools , not capable of understanding : for though god tieth us to means , yet not himself ; he that hath said of infants to the belongs the kingdome of god , knows how to settle upon them the title of the kingdome ; and we have no reason to think , but that even before or in , at or by the act of baptisme the spirit of christ doth unite the soul of the elect infant to christ , and cloath it with his righteousnesse , and impute unto it the title of a son or daughter by adoption , and the image of god by sanctification , and so fit it for the state of glory . but what is to be thought of the effect of baptisme in those elect infants whom god hath appointed to live to years of discretion ? in them we have no warrant to promise constantly an extraordinary work to whom god intends to afford ordinary meanes ; for though god doe sometimes sanctifie from the wombe as in jeremy , and john baptist , sometime in baptisme as he pleaseth , yet it is hard to affirm ( as some doe ) that every elect infant doth ordinarily before or in baptisme receive initiall regeneration , and the seed of faith and grace : for if there were such a habit of grace then infused , it could not be so utterly lost or secreted as never to shew it self but by being attained by new instruction . but we may rather deem and judge that baptisme is not actually effectuall to justifie and sanctifie , untill the party doe beleeve and embrace the promises . is not baptisme then for the most part a vain empty shew consisting of shadowes without the substance , and a signe without the thing signified ? no ; it is always an effectuall seal to all those that are heirs of the covenant of grace , the promises of god touching justification , remission , adoption are made and sealed in baptisme to every elect child of god , then to be actually enjoyed when the party baptized shall actually lay hold upon them by faith : thus baptisme to every elect infant is a seal of the righteousnesse of christ to be extraordinarily applyed by the holy ghost , if it die in its infancy ; to be apprehended by faith , if it live to yeares of discretion . so that as baptisme administred to those of years is not effectuall unlesse they beleeve , so we can make no comfortable use of our baptisme administred in our infancy untill we beleeve . the righteousnesse of christ and all the promises of grace were in my baptisme estated upon me and sealed up unto me on gods part ; but then i come to have the profit and benefit of them , when i come to understand what grant god in baptisme hath sealed unto me , and actually to lay hold upon it by faith . explain this more clearly . we know that an estate may be made unto an infant , and in his infancy he hath right unto it , though not actuall possession of it untill such years ; now the time of the childs incapability , the use and comfort of this estate is lost indeed , but the right and title is not vain and empty , but true and reall , and stands firmely secured unto the child to be claimed what time soever he is capable of it . even so infants elect have christ and all his benefits sealed up unto them in the sacrament of baptisme , yet through their uncapablenesse they have not actuall fruition of them , untill god give them actuall faith to apprehend them : is baptisme lost then which is administred in our infancy ? was it a vain and an empty ceremony ? no , it was a compleat and an effectuall sacrament , and gods invisible graces were truly sealed up under visible signs : and though the use and the comfort of baptisme be not for the present enjoyed by the infant , yet by the parent it is who beleeves gods promises for himselfe and for his seed , and so by the whole congregation , and the things then done shall be actually effectuall to the infant , when ever it shall be capable to make use of them . but are there not some who utterly deny the baptizing of infants to be warrantable ? yes ; but not to insist upon answering their peevish arguments , sufficient and clear ground for the practise of our church in this behalf may both be pickt out of that which hath been spoken before ; and further evidenced by these following arguments . . the first we draw from the use of circumcision in the old testament , which answereth to baptisme ; yet that was applied to the infant the eight day : there can be no reason given to deprive infants of baptisme , but that which may be given against circumcision , the main whereof is their incapablenesse of the grace of the sacrament . . to them to whom the covenant belongs , to them belongs the seal of the covenant that confirms the right unto them ; but to the infants of faithfull parents the covenant belongs : to you and to your children are the promises made , saith peter , act. . . and to them belongs the kingdome of god : if the thing it self , then the sign and seal of it . and the apostle saith , your children are holy , cor. . . there is a foederall sanctity , or externall and visible holinesse at least in children of beleeving parents , and they are to be judged of the true flock of christ untill they shew the contrary . yea , but it is objected that they doe not beleeve , which is in the scripture required of those that are to be baptized , that they make profession of their faith ? . the scripture requiring faith in the party to be baptized , speaks of grown men ; when the apostle gives a rule that none should eat but those that labour , it were monstrous from thence to deny meat to children or impotent persons : besides , it is not simply an improper speech to call the infant of beleeving parents a beleever ; our saviour reckoneth them among beleevers , mat. . . he took a child and said , whosoever offendeth one of these little ones that beleeve in me ; what doe we deem of christian infants ? is there no difference between them and pagans ? certainly as it were hard to call them infidels , so it were not harsh to cal thē beleevers . and further it is the received judgment of our church , that the faith of the parents ( or of those that in stead of parents present the child in the congregation ) is so far the infants as to give him right unto the covenant . and lastly , as we have said before , the spirit of god in elect infants supplies the room of faith : and however it be , adams corruption cannot be more effectuall to pollute the infant , then christs bloud and innocency is to sanctifie them ; and gods wisdome wants not means to apply it , though wee cannot attain unto the manner . but the anabaptists urge we have no rule in scripture for baptizing infants , nor example ? . but doe we read any thing in scripture that may infringe the liberty of the church therein ? nay , doe not the scriptures afford many friendly proofs by consequence of it ? we read of such an one baptized , and all his houshold , the house of lydia , of the jaylor , of crispus , of stephanus , &c. why should we imagine that there were no infants there , or that they were left out ? and if the scriptures not expressing directly the baptizing of infants , were sufficient reason why that sacrament should be denyed them , then by the same reason the sacrament of the lords supper should be denyed to women ; for ( to my remembrance ) it is not expressed in all the new testament , that any woman did partake of it ; which thing yet were senslesse to doubt of . thus much of the lawfulnesse of infants baptisme : but is baptisme of absolute necessity to salvation ? baptisme , as we have seen , is a high ordinance of god , and a means whereby he hath appointed to communicate christ and his benefits to our souls ; and therefore not to be neglected or sleightly esteemed , but used with all reverence and thankfull devotion when it may be had ; yet where god denieth it either in regard of the shortnesse of the infants life , or by any other unavoidable necessity ; there comes no danger from the want of the sacraments , but only from the contempt of them . who are here to be confuted ? first , the papists , who have contrived in their own wicked brains a room near hell which they call ( limbus infantum ) a receptacle for the souls of infants which die without baptisme ; and whereas they fain they are deprived of gods presence , and never partake of joy and happinesse : a dream not worthy the confuting , being not onely uncharitable , but impious . secondly , many ignorant people amongst us , who for want of better teaching harbour in their minds such popish conceipts , especially that baptisme doth conferre grace upon all by the work done , ( for they commonly look no higher ) and they conceive a kind of inherent vertue , and christendome ( as they call it ) necessarily infused into children by having the water cast upon their faces : hence the minister is oft posted for to baptize in a private chamber , to the dishonour of that ordinance : and which is more intolerable , in case of the want of a minister , women will undertake to be baptizers , which is a monstrous prophanation of so high a service . how may these errors of opinion and practise be avoided ? they proceed from grosse ignorance , and therefore the means to cure them is to be informed in the right nature and use of the sacraments , and in the extent and limitation of the necessity of them . how may that be done ? wee must know that sacraments properly doe not give us any right unto god and his christ , but onely seale up and confirm that right and interest which already wee have in gods covenant and promise : god promised to adam life , and then he gave him the tree of life to be a pledge of his promise ; it was not the tree of life that gave adam life , but the promise . adam might have lived by the promise without the tree ; but the tree could doe him no good without the promise . thus god promiseth christ and his benefits to the faithfull and to their seed , and then he gives us baptisme to seale these promises ; it is not baptisme that saves us , but the promises ; it is not water that purgeth our sins , but the bloud of the covenant : why then was the sacrament added ? for our weaknesse to be a strengthening to our faith , not to give any strength or efficacy to the covenant made in the bloud of christ : gods word is as sure as his bond , his promise is as effectuall as his seal , and shall as surely be accomplished ; the sacraments onely give strength to our faith in apprehending it . what infer you from this ? that where god is pleased to dispense his seals and sacraments , they are great comforts and pledges of his love ; and to despise or sleight them were a horrible sleighting even of the covenant it selfe . but where he denieth means and opportunity of enjoying the signes , the things signified are never the farther off , or lesse effectuall . it is said , gen. . . that the uncircumcised should be cut off from gods people , because he had broke the covenant , but it is meant onely of voluntary and wilfull refusing of circumcision ; for the people of god in the wildernesse were forty years without the outward sign of circumcision , they were not without the inward grace . davids child died the seventh day , a day before the time appointed for circumcision , and yet both his words and his cariage expresse that he doubted not of the salvation of it : so the theef upon the crosse beleeving in christ , was received with christ into paradise , though he were never baptized ; hee had the inward grace of baptisme , the washing of the bloud of christ , though not the outward signe : when god affordeth means wee must wait upon him for a blessing in them , and by them ; when he doth not afford means we must not tie the working of his grace to them : god who sanctifieth some in the womb , knows how to sanctifie all his elect infants , and by his spirit apply the merits of christ unto them without the outward water . some have the outward signe and not the inward grace , some have the outward sign and the inward grace , some have the inward grace and not the outward sign ; we must not commit idolatry by deifying the outward element ; the rule will hold , it is not the want of the sacraments , but the contempt or wilfull neglect of them that is dangerous . what other errors of opinion and practise doe you observe about baptisme ? as some through ignorance and superstition have too high a conceipt of the outward signs , so others through ignorance and prophanenesse have too mean and base an opinion of them : some there are who esteem of baptisme as of a meer ecclesiasticall ceremony and church complement , as if there were no serious vertue or efficacy in it , or profit to be expected by it , or had no other use , but to give the childe a name , and there is an end , they look no further . how doth it appear that some have so sleight an opinion of this ordinance ? by their answerable practises , such as these and the like : . often baptism is deferred and that upon every trifling occasion , as if it were a businesse of no great weight and moment , but might attend every ones leisure , and many times through delay the child dieth without it ; which though it doth nothing prejudice the childes salvation , yet it will lie heavy upon the parents conscience for neglecting gods ordinance when he afforded opportunity . . often the minister is sent for home to perform that service with few in a private chamber , when no eminent necessity urgeth , to the dishonour of so sacred a businesse , which ought to bee a most solemne and publike action of the whole congregation . though the child be brought to church , yet often some by-day is chosen , and not the lords sabbath ; and it is then done as if it were only womens worke to be present at baptisme , who have most leisure to spend time about matters of smaller consequence . . if it be on the sabbath , then the maine care and preparation is about matters of outward pomp and state , every thing is fitted and prepared for the purpose , but onely that which should chiefely be , viz. the hearts and mindes of those that goe about a businesse of that nature . . while the sacrament is in performing the demeanor of many , shew that they have a slight opinion of that service , some turning their backs upon it , & going out of the church so soon as sermon is done , as if the word was worth the minding , but not the sacrament ; others prating and talking all the while , as if there were nothing for them to learne by , but no duty for them to performe in that action ▪ . lastly , infants are brought to the sacrament of baptisme in their infancy , but are never by their parents taught the doctrine of baptisme when they come to years of understanding , baptisme is not made use of , as it ought , in the whole course of mens lives ; these things shew that men commonly have a meane conceit of this ordinance . what is the best way to reforme these irreligious practises ? a serious pondering & considering of the high dignity of this divine ordinance , that wil cause a devout & reverent demeanor in that holy busines . . every one should consider that it is no customary formallity , but an honourable ordinance instituted by the lawful authority of god himselfe , who never imposed any service upon his church in vain . it was honoured by our saviour christ himself , who sanctified it unto us by submitting unto it in his owne sacred person , confirmed by his practise , by his precept , &c. . every one should consider , that there are infinite mercies sealed up by it to the faithful , and to their seed . it is a visible admittance of thy child ( if thou beest a parent ) into the congregation of christs flock , signifying its interest in the heavenly ierusalem which is above : is this a busines to be mumbled over in a corner ? christ came from galile to jordan to be baptized ; is the receiving of thy child into the bosome of the church in a full congregation , no comfort unto thee ? is it not mercy to see the bloud of christ ministerially sealed up unto thy infant , to purge it from that pollution which it hath brought into the world with it , which also thou makest confession of by presenting it to this mysteriall washing ? is it not joy to thy heart , to heare the whole congregation of gods saints pray for thy childe ; and that god hath honoured thee so much , as to count thy very childe holy and within his covenant ? thinke on these things . . every one that is present at baptisme should consider , that that being a publike action of the congregation , every particular person ought reverently to joyn in it . shal the whole trinity be present at baptism , mat. . & we be gone ? joyn ought every one in prayer to god for the infant , joyn in praises to god for his mercy , that we , and our children are brought forth , and brought up within the pale of his church , whereas the rest of the world are like a wildernesse : and thank god for adding at the present a member to his church ; joyn every one ought in meditation of the pollution of nature , of the blessed means of redemption by christ , of the happy benefits that god seals up unto us in our baptism , even before we knew them ; of the vowes and promises which we in our child-hood made by those who were undertakers for us , and finding our failings every time we are present at baptism we should renew our own covenant with god , and labour to get new strength to close with his promises , which in our baptism he made unto us . thus if we were wise to make a right use of it we might learn as much at a baptisme as at a sermon . . parents should alwayes bear in mind the promises which their children have made to god by them , and they for their children , labouring to bring them up accordingly in the instruction and information of the lord , teaching them ( so soon as they understand ) the meaning of that sacrament , unfolding unto them gods precious promises , and their strict ingagements . the negligence of parents herein , is a cause of monstrous profanesse in many , they bring children t● receive christs badge , but bring them up to the service of the divell ; and god hath not so much dishonour by heathens and pagans , as by those who have taken upon them the name of christians . lastly , baptisme should be of continuall use thorough a christians whole life : it is administred but once , but it is always lasting in the vertue and efficacy of it . baptism loseth not its strength by time ; in all thy feares and doubts look backe to thy baptisme , the promises of god sealed up unto thee there , now lay hold on them by faith , and thou shalt have the actuall comfort of thy baptisme , and feele the effect of it , though thou never saw it . in thy failings , slips , and revolts , to recover thy self have recourse to thy baptism , new baptism shall not need , the covenant and seale of god stands firme , he changeth not ; onely renew thy repentance , renew thy faith in those blessed promises of grace which were sealed up unto thee in thy baptisme . so much for baptisme : what is the lords supper ? it is the second sacrament of the new testament , wherein god by the signes of bread and wine signifieth sensibly , and exhibiteth to every faithfull receiver the body and bloud of christ , for his spirituall nourishment and growth in christ , and for so sealing unto him his continuance , with increase in the body of christ , which is his church , confirmeth him in the covenant of grace . or thus : it is a sacrament of the gospel , wherein by the outward elements of bread and wine , sanctified and exhibited by the minister , and rightly received by the communicant , assurance is given to those that are ingraffed into christ , of their continuance in him , and receiving nourishment by him unto eternall life . are there divers graces offered to us in baptisme and the lords supper ? no , the covenant solemnly ratified in baptisme is renewed in the lords supper , between the lord himselfe and the receiver , and the same graces offered again , but to divers ends : in baptisme , to the investing and entring of us into christianity , ( for of that entrance baptisme is a seale : ) in the lords supper , to the nourishing and continuance of us in it , of which growth and continuance in christiannity it is a seale : and therefore as unto the sacrament of baptisme , so unto this of the lords supper , the popish faigned sacrament of confirmation is notably injurious . wherein then doth baptisme differ from the lords supper ? . in regard of the thing signified , baptisme ( as hath been said ) is a seale of our entrance into the church of god ; the supper of the lord of our continuance in the same ; the one of our new birth , the other of our spirituall food : the former is ordained to this end , that being out of christ by nature , we might by the sacrament of our new birth be ingraffed into his body , titus . . john . . the latter , that being in christ by grace , we might continue and increase in him , cor. . . & . . pet . . . in regard of the outward signe ; water in the one , bread and wine in the other . . in regard of the communicants : vnto baptisme both infants , and those that are of yeares of discretion are to be admitted ; but unto the supper of the lord , only those of yeares of discretion . . in regard of the time ; the supper of the lord is to be received as often as the lord shall give occasion , baptisme but once . vvhy is this called the lords supper , seeing we use not to make it a supper ? it is called the lords supper , cor. . . not because he appointed it a supper to us ; but because our lord iesus christ sitting at his last supper ordained it in stead of the passeover ; for in the night that he was betrayed , cor. . . imediately after he had eaten the passeover with his disciples , he did both himselfe with them celebrate this holy sacrament , mat. . , &c. and withall , gave charge for continuance of the same in the church untill his second comming , cor. . . what may we learne by this ; that both our saviour christ and his apostles likewise administred this sacrament after supper ? that we must not come unto it for our bellies , but have our minds lifted up from these earthly elements to our saviour christ represented by them ; for men after supper set not bread and wine , but banquetting dishes upon the table ; which serveth to reprove , . such prophane persons as come for a draught of vvine only . . those that rest only in the outward elements . but doth not the example of our saviour christ and his apostles tye us to administer this sacrament in the night time ? no ; because they had speciall cause so to doe , which we have alone . what cause had our saviour so to doe ? he was to administer it after supper : first , because it was to come in lieu and stead of the passeover , and therefore was presently after the eating of it . secondly , that it might goe immediately before his passion , the better to shew whereunto it should have relation ; where also is another difference ; our saviour christs supper representing his death , which followed the supper , and was to come , our sacrament representing the death of christ already suffered and past . what cause had the apostles ? they did it in the night , because it was not safe for the church to meet in the day for feare of persecution : wherefore , herein the laudable custome of the church of administring it in the morning , when our wits and capacities are best , is to be followed : in which respect also there is some difference between this sacrament and the sacrament of baptisme , which may without any inconvenience be administred in the afternoone . what is the fittest day for the administration of this sacrament ? the lords day is the fitttest day for the administration of the sacrament : for although our saviour christ did administer it on another day , ( for the reasons before declared ) yet he did not bid us so to doe : but the apostles example , and religious practise herein is to be followed , which did celebrate the supper of the lord on the lords day . so much of the time : now for the nature of this sacrament , how may it be knowne ? first , by the matter ; and secondly , by the forme of it . what is the matter of the supper of the lord ? partly outward , as the elements of bread and wine ; partly inward , as the body and bloud of christ. for as many graines make but one loafe , and many grapes but one cup of wine : so i beleeve that those outward elements signifie christ and him crucified , with all the benefits of his death and passion , even whole christ , with all the fruits of his mediation , mat. . , . cor. . , . wherefore did the lord make choice of bread and wine for the outward elements of this sacrament ? because meaning to set forth our spirituall nourishment by them , they are of all the meanes of our corporall nourishment the chiefest , psal. . why did he not content himselfe with one of these only ? he tooke both , that he might hereby shew how plentifull and assured redemption we have in christ whom these doe represent . wherefore it is no marvell , that the papists in the prohibiting of the cup , doe answerably teach our salvation to be neither wholly in christ , nor assuredly . what argument doe you observe in the institution of the sacrament against this robbery ? the foreseeing spirit of christ , knowing the sacriledge that popery would bring in for the robbing of the people of the use of the cup , hath prepared a preservative against it , speaking here more fully of the cup ( which he did not of the bread ) drinke ye all of this , mat. . . what bread used our saviour christ ? ordinary bread , such as was used at the common table ; at that time it was indeed unleavened bread , but it was so , because no other was then lawfull at the feast of the passeover . are not the bread and vvine changed into the body and bloud of christ in the sacrament ? no ; they are not changed in nature , but in use , cor. . . for the words of eating and drinking doe properly belong to the outward elements of bread and wine , and by a borrowed speech doe improperly belong to the body and bloud of christ , to note unto us the communion we have with our saviour christ , of whom we are as verily partakers by a lively faith , as of the bread and wine , by eating and drinking them : and thus we say , that these elements are changed in use ; because being seperated from a common use , they are consecrate to signe and seale to us our spirituall nourishment and growth by the body and bloud of christ iesus , luke . . cor. , . for as the sacrament of baptisme doth seale to us a spirituall regeneration ; so the lords supper a spirituall feeding ; and even as well the body and bloud of christ is in baptisme given us for cloathing , as they are given in the lords supper for nourishment : therefore the bread and wine are not the true body and bloud of christ , but the signes and tokens of them , as in baptisme the water was onely a signe of christs bloud , not the bloud . what further reason have you to overthrow the carnall presence of christ in the sacrament ? . if the bread were turned into christ , then there should bee two christs , one that giveth , another that is given : for our saviour christ gave the bread , &c. . if the bread be the very body of christ , there should then bee no signe of the thing signified , and so no sacrament , rom. . . where their miserable shift , that the whitenesse is the seale and signe , is not worthy the answer . . the wicked receiver might then eate and drinke christs body and bloud , as well as any true beleever , iohn . . . . the minister cannot give the inward grace , but the outward element in the administration of the sacrament , luke . . what reason was there to move our saviour christ to use such a borrowed speech in this so great a mysterie ? because it is ordinary and usuall in the scripture , to give the name of the thing signed and signified to the signe : as it is called the tree of life , which was but a signe of life gen. . . so in the sacraments of the old testament , circumcision is called the covenant , gen. . that is , the token of covenant , verse . or the lambe , or kid , the passeover , whereof it was a signe onely , exo. . the selfe same manner of speech is also used in the new testament of baptisme called the new birth , taking away of sinnes , whereof it is onely a seale : so that unlesse the lord would in this sacrament have departed from the wisdome of the spirit of god , accustomably received , he must needs here also tread in the same steps of a borrowed and figurative speech . howbeit , it may seem , that to have used a more proper speech would have been more meet for him , being neare unto his death , and more convenient for their understanding . he did after his last supper use as figurative speeches , as this in the , , . of john , and that without all danger of darknesse of speech , there being often times more light in a borrowed then in a proper speech : and a trope of force must be yeelded , when he saith , that the cup is the new testament . it maketh further for the corporall presence , that our saviour christ saith in his supper , that his body was then broken , and not that it should be broken after . that is also usuall to the scripture , for further certainty to speak of things to come , as of them that are present . but there is nothing impossible unto god ? . the question is here not of the power , but of the will of god , what he will have done . . god cannot doe those things , in doing whereof he should contradict himselfe : and therefore the scripture feareth not , without dis-honour to god , to say that he cannot lye , nor cannot deny himselfe , tit. . . tim. . . why is the cup called the cup of the new testament ? because it is a seale of the promise of god , touching our salvation in christ , which being in old time under the law , shadowed by the shedding of bloud of beasts , is now after a new manner accomplished in the bloud of christ himselfe . thus much of the matter of this sacrament : wherein consisteth the forme thereof ? partly in the outward actions both of the minister , and of the receiver : partly in the inward , and spirituall things signified thereby ( these outward actions being a second seale set by the lords owne hand unto his covenant . ) what be the sacramentall actions of the minister in the lords supper ? foure : first , to take the bread and wine into his hand , and to separate it from ordinarie bread and wine . what doth this signifie ? that god in his eternall decree hath separated christ from all other men to be our mediator , and that he was set apart to that office , and separated from sinners , exod. . . heb. . . what is the second ? to blesse and consecrate the bread and wine , by the word and prayer . what doth that signifie ? that god in his due time sent christ into the world , and sanctified him , furnishing him with all gifts needfull for a mediator . how are the bread and wine to be blessed and consecrated ? by doing that which at the first institution christ did . what is that ? . he declared the doctrine of the mystery of the sacrament unto his apostles , which received it , by teaching the truth of that which these outward signes did signifie . . he thanked his heavenly father for that he had so loved the world , that he gave him which was his only son to die for it , through the breaking of his most holy body , and the shedding his most precious bloud . also he gave him thanks for that he had ordained these outward elements , to seale our spirituall nourishment in christ. . by a trope of the chiefe part of prayer ( which is thanksgiving ) for the whole , the evangelist giveth to understand , that our saviour christ sued to god his heavenly father , that his death in it selfe , sufficient to save , might by the working of his holy spirit be effectuall to the elect ; and that those outward signes of bread and wine might through the operation of his holy spirit be effectuall to the purposes they were ordained unto . how shall it be knowne that he gave thanks and prayed , for these things , seeing there is no mention of these things in the evangelists ? . the very matter it selfe that is handled , doth guide us to the knowledge of these things . . the like manner of speech in other places of scripture , where there being no mention what words he used , yet must needs be granted , that he gave thanks , and prayed proportionably to the prayer and thanks here used : for taking the barley loaves and fishes , and giving thanks , what can be understood , but that he giving thanks to god , that had given those creatures for their bodily nourishment , prayed that he would blesse them , and make them effectuall to that purpose and end ? mat. . . and . . john . . and as it is not lawfull to eat and drinke the common meat and drinke without such prayer and thanksgiving : so is it not lawfull to communicate these elements without thanksgiving and prayer . so much for the second action ( which the minister indeed performeth with the communicants , but yet as chiefe in the action . ) what is the third ? to breake the bread , and poure out the wine . what doth it signifie ? the passion and sufferings of christ , with all the torments he endured for our sins both in body and soule ; his blessed body being bruised and crucified , his precious bloud shed ( trickling and streaming downe from him to all parts of the ground ) and his righteous soule powred out unto death , isa. . . & . . heb. . . that christ himselfe of his owne accord offered his body to be broken , and his bloud to be shed upon the crosse : and that as the bread nourisheth not , if it remaine whole and unbroken ; so there is no life for us in christ , but in as much as he died . what is the fourth ? to give and distribute the bread and vvine to the receiver . what doth that signifie ? that god giveth christ , and christ himselfe to us , that christ iesus with all his merits is offered to all sorts of receivers , and that god hath given him to the faithfull receivers to feed their soules unto eternall life , john . , . & . , . what be the sacramentall actions of the receivers ? they be two : first , to take the bread and wine offered by the minister . what doth that signifie ? the receiving of christ into our soules with all his benefits by faith . that they and only they have benefit by christ crucified , which thus apply christ to themselves by a true and lively faith , john . . what is the second ? to eat the bread and drinke the wine , receiving them into the body , and digesting them , cor. . . vvhat doth that signifie ? our uniting to christ , and enjoying of him , that we must with delight apply christ and his merits to all the necessities of our soules , spiritually feeding upon him , and groaning by him . for the eating of the bread to strengthen our nature , betokeneth the inward strengthening of our soules by grace , through the merit of the breaking of christs body for us ; and the drinking of the wine to cherish our bodies , betokens that the bloud of christ shed upon the crosse , and ( as it were ) drunke by faith , cherisheth our soules : and as god doth blesse these outward elements to preserve and strengthen the body of the receiver : so christ apprehended and received by faith doth nourish him , and preserve both body and soule unto eternall life , john . , . cor. . . & . , . is christs body and bloud , together with the outward elements received of all communicants ? no ; for howsoever they be offered by god to all , matth. . . yet are they received by such alone as have the hand of faith to lay hold on christ ; and these with the bread and wine doe spiritually receive christ with all his saving graces : as for the wicked , and those that come without faith ; they receive onely the outward elements , cor. . . and withall judgement and condemnation to themselves , verse . so much for the matter and forme : shew now the speciall ends and uses for which the lords supper was ordained . . to call to minde and renew the memory and vertue of christs death , cor. . . . to encrease our faith , begotten by the word preached , and to confirme unto us our nourishment , onely thereby by the means of christs death . . to encrease our love . . to encrease our joy in the holy ghost , our peace of conscience our hope of eternall life , and all other graces of god in us . . to stirre us up with greater boldnesse to professe christ , then heretofore we had done . . to quicken our hearts to all holy duties . . to shew our thankfulnesse to god for his mercie bestowed upon us in christ. . to make a difference betwixt our selves and the enemies of christ. . to knit us more neere in good will one to another . . to preserve the publike ministery of the word and prayer in christian assemblies . who are to be partakers in this sacrament ? all baptized who are of yeeres and sound judgement to discerne the lords body , ought to repaire to this sacrament . but those onely come worthily who professing the true faith , have duely examined and prepared themselves , esa. . . cor. . , . whereby all not of age and sound judgement are shut from his sacrament ; which are not alwayes from the other of baptisme . may none be admitted by the church to the supper of the lord , but such as have these things in them which god requireth at their hands ? yes ; those who having knowledge doe make profession of religion , and are found guilty of no great error , or crime unrepented of . what if any thrust themselves to the lords table , who are ignorant or guilty of such crimes ? they are to be kept back by the discipline of the church . what is to be performed by every christian , that he may worthily partake of the lords supper ? there must be a carefull preparation before the action , great heed in the whole action , and a joyfull and thankfull cloze and shutting of it : all which must be performed as well by the minister as the people . for there is great difference betwixt our saviour christ , the first deliverer of this sacrament , and all other ministers , he having no battel of the spirit and flesh in him , but being always prepared unto every good worke , had no need of these things ; but other ministers have as much need thereof as the people . how are we to prepare our selves to this sacrament . by due search and triall of our own soules , whether we can finde in our selves the things which god doth require in worthy communicants . how may we performe that ? by fitting our mindes , & framing our hearts thereunto , cor. . , , & . how may we sit our mindes ? by examining our wisdome and knowledge , both of gods will in generall , and of the nature and use of this holy sacrament in particular , whether we can give a reason of the representation of christ in bread and wine , and bring the resemblance and difference of the proportion of the bread and wine with the body and bloud of christ , and of the eating and drinking of the elements with the partaking of the spirituall things , rom. . . cor. . . and . , . how may our hearts be framed for the feeling of the vertue and power of this sacrament ? . by weighing with our selves what need we have of it , and what benefit we may reape by it . . by examining of our faith , cor. . . tim. . . and repentance , heb. . . iames . . attended with true love of god , zach. . . and of our brethren , cor. . . . by servent invocation , praying for a blessing upon this ordinance of god , matth. , . how may we finde what need we have of this sacrament ? partly by our wretched estate by nature , and partly by our weak estate by grace . what may we finde by our estate by nature ? that being prone to all evill , we had need of this sacrament to nourish and preserve the life of grace new begun , which otherwise by our own corruption might dye or decay in us , cor. . . what need have we of this sacrament for reliefe of our weak estate by grace ? that being weak in understanding and feeble in memory , we may by the signes of bread and wine have our understanding bettered , and memory confirmed in the death of christ , cor. . , . what further need may we finde of it ? that being fraile in faith , and cold in love , we may by the same creatures , as by seales and pledges have our faith further strengthned , and our love more enflamed to god and gods children . what benefit then may we reape by the lords supper ? we see already that the benefit is great : this sacrament being as a glasse for the mind , a monument for the memory , a support of faith , a provocation to love , a quickning to obedience , and a signe and seal of all the mercies of god in christ iesus . how must the heart be prepared to finde the power of this sacrament for supply of these wants and obteining of these benefits ? the heart must be purged by repentance and purified by faith , cor. . . . acts . . how may the heart be purified by faith ? if i have not only knowledge what christ hath done for his chosen , but a full assurance that whatsoever he hath done , he hath done it for me as well as for any other , cor. . . iohn . . gal. . . what gather you hence ? that they onely are to present themselves at the lords table , who after their baptisme are able to make a profession of the true faith , and can finde that they truly believe in christ ; seeing ignorant and unbelieving persons do rather eat and drink their own judgement , than reap any benefit by this sacrament , cor. . , , . how may thy heart be purged by repentance ? if from my heart i do repent of my particular sins past , and judge my selfe for them , bewailing and forsaking them , and frame the rest of my life according to gods will , cor. . , . gal. . . what learne you hence ? that it is dangerous for such as remaine in their old sins , or after the sacrament return unto them ; once to offer themselves to the lords table , forasmuch as by this means they procure the wrath of god against them , and those that belong unto them , although not in condemnation in the world to come ( which the faithfull notwithstanding their unworthy receiving cannot come unto ) yet to fearefull plagues and judgements in this world . it is not meet that we be free from all malice in our hearts when we come to the lords supper ? yes it is : for this sacrament is a seal both of our conjunction with christ , and of our society one with another , cor. . . and we must know that true repentance purgeth out malice , amongst other sins ; and a sound faith worketh by love towards god and out brethren , mat. . , . iames . , , . pet. . . gal. . . so much for examination and preparation required before the action . what is to be done by the communicant in the present action ? . they are to use reverent attention , the better to apply the whole action , harkning to the doctrine of the sacrament delivered by the minister , joyning with him in his prayers , making use of all the sacramentall actions , and so commemorating the lords death , for the comfort and refreshing of their own souls , cor. . . . . according as it is commanded , all must take the bread and wine into their hands , contrary to the superstition of divers , which will have it thrust either into their mouthes , or else take it with their gloves , as if the hand of a christian , which god hath both made and sanctified , were not as fit as the skin of a beast , which the artificer hath tanned and sewed . . they must moreover , according to the commandement of christ , eat and drink the bread and wine , not laying or hanging it up , or worshipping it , as the papists doe . . lastly , they must use thanksgiving , offering up themselves both souls and bodies as a sacrifice of thanks , rom. . . in which regard this sacrament is called the eucharist . what is to be done after the action ? . we must by and by use joyfull thanksgiving , with prayer and meditation , being so comforted in heart in the favour of god towards us , that we be ready with a feeling joy to sing a psalme unto the lord , matth. . . . we must continually endeavour to finde an increase of our faith in christ , love to god and all his saints , power to subdue sin , and practice obedience , with all other sanctifying and saving graces , cor. . , . & , . col. , . pet. . . for a true believer shall feele in himself after the receiving of the sacrament an encrease of faith and sanctification , a further deading of the old man , and so a greater measure of dying unto sin ; a further strength of the new man , and so a greater care to live in newnesse of life , and to walk the more strongly and steadily in the wayes of god all the dayes of his life , this being a sacrament not of our incorporation , as baptisme , but of our growth ; which albeit one cannot alwayes discerne immediately after the action , yet between that and the next communion it may be easily espied in our service towards god and men . what if a man after the receiving of the sacrament never find any such thing in himself ? he may well suspect himself whether he did ever repent or not , and therefore is to use means to come to sound faith & repentance : for the lord is not usually wanting to his ordinances , if men prepare their hearts to meet him in them . if we receive no good , no refreshment at this spirituall feast , if god send us away empty , either it is because we have no right unto his mercies , being not in christ , and so not accepted ; or because some secret unmortified lust remaineth in us , like achans wedge of gold : so some beloved sin ( either not seen , or not sufficiently sorrowed for , and resolved against ) lyeth glowing in the heart , which causeth god to frown upon our services ; & like a dead flye causeth the ointment to stink : & therfore in this case , a man should descend into himself , & make a more strict search into his conscience , that he may againe come before the lord with more humilty , and better preparednesse , and god will reveale himself in due time to every one who unfainedly seeketh after him in his ordinances . so much of the sacraments : what are the censures ? they are the judgements of the church for ratification of the threates of the gospell against the abusers of the word and sacraments . what doe these censures profit the church of god ? very much ; for by them the godly having strayed from the course of sincerity , are through obedience brought home againe : but the wicked are hardened by them through disobedience ; whereof it is , that the wicked are properly said to be punished , the godly only chastened and corrected . but it seemeth that corrections rather belong to magistrates then to ministers ? the magistrates by the lawes of the common-wealth punish some by death , others by other torments , and some by purse , which belongeth not to the minister , who hath to doe only with the soule : and these spiritual censures are of as necessary use in the church , both to help the godly , and to restrain and root out the wicked out of the church , as those penall lawes of the magistrate in the common-wealth . they therefore who upon this pretence , that god forceth no man to come unto him , suppose the censures to be unprofitable , are like unto children that will have no rod in the house . whereby doth the necessity of censures appeare ? easily ; for sith in the church of god there be of all sorts , as in a net cast into the sea , which catcheth good and bad : it is impossible ( without correction ) to keep good order in the church , especially to restraine the wicked hypocrites from offending , and thereby slandering their profession . if then there were no hypocrites , there were no use of censures ? not so ; but the serve most of all for them that make no conscience of their calling : for the best man that is , having some sparkes of his naturall corruption remaining unregenerate , may fall and offend ; and therefore must be chastened by the church : but this is the difference , the godly falling by infirmity , by correction doe amend , but the wicked offending purposely , by punishment are hardened . what is to be gathered of this ? that sith censures are as needfull in the church ; as the rod in the house , or the magistrates sword in the common-wealth for offendors , ( yea and of so much more use as these are for the body , and this life , and the other for the soule and life to come ) they that set themselves against them care not what disorder there be in the church , but seek to exempt themselves from punishment , that they might doe what they list , and make the gospel a covert for all their wickednesse , who are like to them in the second psalme , that would not beare the yoake of government . so much for the use and necessity of censures : what is the doctrine of them especially delivered ? in the chapter of saint matthew ; from the verse to the . where both their institution and ratification is laid downe : for first our saviour declareth the degrees of the censures ordained for such as are called brethren , ( which are generally corrections according to the greatnesse of the offences ) and then treateth of their power and authority . what is to be observed in the degrees of the censures ? that the censures be according to the offences ; as if the offence be private the censure thereof must be private , wherein the censurer is to deale circumspectly ; . that he know the offence . . that he admonish the offender secretly . . that he do it in love , convincing his offence so to be , by the word of god. what further duty is required of us in this case ? . that we runne not to others to slander the offenders , which moses forbiddeth , levit. . . . not to keep the injury in minde , of purpose afterwards to revenge it . . not to deale roughly with one under pretence of seeking the glory of god. . not to despise the offender , but by all means to seek his amendment . who are to be admonished openly in the church ? those that sin openly . what if they will not amend by admonition● ▪ then they are by suspension to be barred for a time from some exercises of religion : and if by that they will not amend , then they are by excommunication to be cut off from the church , and delivered unto satan , as shall be declared . how are the censures ratified , and the authority of the church confirmed by our saviour christ ? that appeareth by his words unto his disciples , matth. . . whatsoever you bind on earth , ( meaning according to the rule ) shall be bound in heaven , and whatsoever you loose in earth shall be loosed in heaven : which is as much as if a prince giving authority to one of small reputation , should bid him execute justice , he would beare him out . how is this further proved ? it is further confirmed in the verse following by a reason of comparison : if two or three shall agree upon any thing , and shall aske it in my name , it shall be granted : if christ will ratifie the deed of two or three done in his name , how much more then that which the whole church shall doe accordingly ? why is it said , and shall aske it in my name ? to declare that by prayer unto god in the name of our saviour christ all the censures of the church , but especially excommunication , should be undertaken , as the apostle saith , cor. . . when you are gathered together in the name of our lord jesus christ , ( that is , calling upon his name ) deliver such an one unto satan . what need is there of this ratifying of the churches authority in exercising the censures ? because some doe contemne the censures of the church , as proceeding from men onely , as if thereby they were no whit debarred from the favour of god ; whereas neverthelesse whom the church separateth from the outward seales , them also christ depriveth of the inward graces , banishing them from his kingdome , whom the church hath given over to satan . what gather you of this ? that men should not slightly shake off , but with reverence esteeme the censures of the church , as the voice of god himselfe ; and although they be never so high and stout , yet are they to subject themselves to the judgement of god in the church , unlesse they will set themselves against the lord himself . we have heard of the generall doctrine of censures : what are the kinds of them ? they are either of soveraigne medicine , matth. . , . cor. . . or of fearfull revenge , cor. . . iam. . . tim. . . the former properly are corrections , the latter punishments . what are the medicinall censures ? they are such as serve to bring men to repentance , the principall end of the , next the glory of god , being the salvation of his soul that is censured . what things are required of them that doe execute these censures against any man ? six : . wisdome . . freedome from the sin reproved . . love. . sorrow . . patience , and . prayer for the party . of what sorts are the medicinall censures ? they are either in word , or in deed . what are they in word ? the chidings & rebukes of the church for sin which we call admonitions . how many sorts of admonitions are there ? two : the first is private betwixt brother and brother , levit. . . mat. . , . the other publick by the minister assisted by the congregation , when the private will not prevaile mat. . . tim. . . what are we to observe in the private admonitions ? that we should watch one another diligently , witnessing thereby our mutuall love which god requires of us ; as if any man seeing another ( whose journey he knoweth ) wander out of the way , if he should not admonish him he might justly be accounted unnaturall ; much more we , knowing all men think to journey towards heaven , if we see any go the wrong waies ( as by robberies , adulteries , vsury , swearing , or drunkennesse ) and do not admonish them , are even guilty of their wandring , especially sith the other belongeth to the body , but this both to body & soul. but is it not sufficient for men to watch themselves , seeing every man standeth or falleth to god ? such was the wicked answer of cain , and they that use it are like unto him : but if god commanded in the law to help our enemies oxe or asse having need of help , we are more bound by the law of charity to helpe himself ; and unlesse we reprove him , we are partakers of his sin , ( as hath bin said ) which we ought not to be , because we have enough of our own . what are the degrees of private admonitions ? they be two ; the former is most private done by one , the other is private also , but more publick then the first , and it is done by two or three at the most , whereof he that first admonisheth must be one , mat. . , . why hath our saviour christ limited us with these degrees ? by all means to win the offender , if it be possible ; if not , that his condemnation may appeare to be most just , after so many warnings . how is the first degree of private admonition expressed ? if thy brother offend against thee , or in thy knowledge onely , tell him between thee and him , matth. . . are we bound to reprove all men of what profession soever ? no ; but him that is of the same profession of christianity that we be of , whom the scripture termeth a brother ( thereby shutting forth iewes , turks , hereticks , and atheists ) except we have some particular bond , as of a master to his servant , or father to his child , or magistrate to his subject what learn you thereby ? . that we observe this in our admonitions , that he be a brother whom we admonish , and not such a one as is a scorner . . that we are not to make light of , or contemn the admonitions of others , but to accept of them , and account of them as a pretious balme . how must we reprove our brothers fault ? first , we must be sure that it is a fault we reprove him for , and then we must be able to convince him thereof out of the word of god , so that he shall not be able to gainsay us , unlesse he doe it contemptuously ; it being better for us not to reprove him , then not to be able to convince him by the word , of that we have reproved him in . lastly , we ought to doe it with all love and mildnesse , regarding the circumstances of persons , time , and place , not inconsiderately , nor of hatred , or to reproach him , or as one that is glad of somewhat to hurt his good name . what is meant by tell him between thee and him ? matth. . . that the good name and report of another man should be so regarded by us , that if his fault be private we are not to spread it abroad , as some that think they be burthened , unlesse they tell it to others , which is not the rule of charity . why is this added , if he heare thee , thou hast gained thy brother ? as a notable meanes to encourage us in this duty : for if the bestowing of a cup of cold water shall not be unrewarded ; how much more the gaining of a soule from satan ? what if our brother heare us not , and so we doe not gain him ? notwithstanding we lose not our labour , but our reward is laid up with god , esa. . . for that which is done for gods cause , though it be never so evilly taken or used , shall certainly be remembred of god , who will recompence it plentifully , and lay it up among our good deeds . also this shall serve against him that is reproved in judgment , for refusing such a profitable meanes . what is the second degree of private admonitions ? it is more publike then the former . if thy brother heare thee not , take yet with thee one or two , matth. . . for although he heare not the first admonition , yet love will not give him over , but as the case requireth , and the nature and condition of the offender may be discerned to be easie or hard to repent ; the admonisher is to take with him one , or if need be two at the most to assist him . the first admonition not availing , may we take whom we will to the second ? that choice is to be made which is likeliest to take effect , and therefore we may not take his enemy , or one that is not able to convince ; but we must chuse one or two such , whom either he reverenceth , or at least favoureth , or otherwise may doe most good with him , either by graciousnesse of speech , or ability of personage , or some other gift : in a word , such as be fittest both for gifts and authority to recover him , or whom the pastor may be one , as he also may be the first . may the first admonisher substitute another in his place the second time ? no , for our saviour christ doth not leave it free so to doe , but will have him that did first admonish to bee one , both for the better confirming of the former dealing with the latter , as also for keeping the fault of the offender in as much silence and secrecy as may be . what is gathered hereby ? that great love and care of our saviour christ towards him , as also what diligence we must use , and what care for our brother . what may not one alone deale with him the second time ? because that by the testimony of two or three he might be brought to reverence now , that which he would not at the first admonition : and further , that way may be made to the publike judgment of the church , yea to the others , way before the church , which under two testimonies at least cannot proceed further against him ; for in the mouth of two or three witnesses every truth is confirmed , matth. . . thus farre of the private admonitions : what is the publike ? that which is done by the whole church , or the minister assisted by the congregation , tim. . . for if the second warning serve not , our saviour would have the offender presented to the church , as to the highest court , matth. . . not of greatest personages , but of the most learned , and beautified with inward graces , whose presence he cannot chuse but reverence : as in the book of numbers , a wife suspected of adultery was brought unto the priest in the house of god , that the reverence of the place and person might strike a feare in her heart , to cause her to confesse the truth , num. . , wherein appeareth a further step and degree of gods singular love and affection . but the bringing of him to open shame seemeth rather hurtfull then profitable ? not to the godly , to whom it is prepared as a soveraigne medicine for his disease : for as a wealthy man being sick assembleth a whole colledg of physicians to consult of his disease , and the best remedy thereof , so the whole church in the like case , having vrim and thummim , that is , treasures of knowledge , should consult upon the recovery of the offender , who therefore hearing their admonition , is to be received notwithstanding his former obstinacy : but the hearts of the wicked by the warning are the more hardned , to their everlasting perdition . hitherto of the corrections which are in word , what are they in deed ? suspension , num. . . exod. . , . and examination , matth. . . cor. . what is suspension ? a certain separation of him that will not amend by admonitions from some holy things in the church : as . the use of sacraments : . some offices in the church . what is excommunication ? the casting of the stubborne sinner out of the church , and delivering him unto satan , who being thus disfranchised of all the liberties , and deprived of all the benefits , and common society of the church , is separated , as it were , from that protection and mercy which may be looked for at the hands of god. what is the end of this casting out ? it is two-fold : first , in regard of gods glory . secondly , in regard of men . how in regard of god ? because that his holy name and religion should not be evil spoken of , by suffering wicked & uncleane persons , ( as blasphemers , adulterers , &c. ) in the church , which should not bee like unto a stie , but cleane from all shew of filthinesse : for if in houses of good report , a proud person , detracter , or lyer , ( much lesse a drunkard , or filthy person ) is not suffered , much lesse ought such a one to be in the church , which is the house of the living god , lest the gospell come to reproach through such : in that godlesse persons would thereby take occasion to open their mouths against the truth . how in regard of men ? that likewise is two-fold , either respecting the good of the person excommunicated , or of the rest of the church ? what is the regard that concerneth the church ? that they be not infected with his naughtinesse , and that they may keep themselves from the like offence ; for that if he remaine in the church , and be not punished , first , either men would be provoked to commit the like sinnes : for the apostle comparing a sinfull man to leaven , cor. . . teacheth that a little leaven will sowre the whole batch ; so one wicked man will infect the whole church . or , secondly , the weak would take occasion thereby of falling away from the truth ; and others yet without , would be holden from comming unto it . what is the regard that concerneth him that is cast out ? that he being shamed , may be brought to repent , and turne unto the lord , as the apostle saith of the incestuous person , who should be cut off for the destruction of the flesh ; that is , the naturall corruption , and for saving of the spirit , that is , the man regenerate ( cor. . . tim. . . ) if the severity of this sentence be such as hath been declared : how then tendeth it to reformation ? they that are thus censured are only delivered to satan conditionally , if they repent not : so it is a meanes either to bring them to christ , or send them to the devill : as a hand almost cut off , and hanging but by the skin , is in danger to be lost , unlesse some skilfull chirurgeon binde it up . what is to be done to him if he repent ? he is to be received of the church , whom as they loose in earth , our saviour christ looseth in heaven ; yet he is not by and by to be admitted to all priviledges of the church , but to be suspended for a time till the fruits of repentance may better appear : for if some in the law for a certain pollution in a lawfull duty of burying the dead , were suspended from the passeover , numb . . . much more in the gospell for such obstinacy . how many sorts of suspensions then are there ? two : one going before excommunication , and the other following the same towards them that are penitent , both which were shadowed in the leviticall law in the case of leprosie . for first , in the . of levit. we finde that upon suspition of leprosie a man was shut up for a time , not only from the worship of god , but also from all society of men : and how much more may it be lawfull under the gospell , to execute the censure of suspension af●er two admonitions upon a known offence ; when it is set down in the of levit. that a man cleansed from his leprosie was brought home unto the campe , and placed in his tent , where he stayed for certaine dayes , it being not lawfull for him to come into the tabernacle ? so much of the medicinall censures : what is the last censure of fearfull revenge ? the curse unto death called by s. paul anathama marenatha , cor. . . that is , accursed untill the lord come , or everlastingly ; which is thought to have been executed upon hymeneus and alexander by paul ( tim. . . ) and afterwards upon iulian by the church then . against whom is this censure to proceed ? this everlasting curse , which is the most fearfull thunderclap of gods judgement , is to be pronounced only against such as are desperately wicked that have nothing profited by the former censures , and shewe th●ir incorrigiblenesse by their obstinate and malitious resisting all means gratiously used to reclaime them : giving tokens even of that unpardonable sinne against the holy ghost . which fearfull sinne by how much the more difficult it is to be discerned and knowne , by so much the more care is this heavie doome to be used by the church . yet doubtlesse god doth sometimes give cleare tokens thereof in bl●sphemous apostates , such as iulian and others , who malitiously oppose , deride and persecute that truth of god which they have been enlightned in : and where god doth set such marks upon them , the chu●ch of god may pronounce them to be such , and carry it selfe towards them accordingly . what are the outward enemies that oppose against the church of christ ? some doe under the shew of friendship , and some with profession of enmity . who are the open enemies ? heathens , iewes , turks , and all that make profession of prophanenesse by sitting down in the seat of scorners . what enemies are they that make shew of friendship ? such are al those , that bearing the name of christians do obstinately deny the faith whereby we are joyned unto christ , which are called hereticks ; or that break the bond of charity , whereby we are tyed in communion one to another , which are tearmed schismaticks , or else adde tyranny to schisme and heresie , as that great antichrist , head of the generall apostasie , which the scriptures forewarned by name . where are we forewarned of the apostasie ? where the apostle foretelleth that there shall be a generall apostacy or falling away from the truth of the gospell before the latter day . is it meant that the whole church shall fall away from christ ? no : it were impossible that a perfect head should be without a body . why is it then called generall ? because the gospell having been universally preached throughout the world ; from it , both whole nations did fall , and the most part also even of those nations that kept the profession of it , howbeit still there remained a church , though there were no setled estate thereof . is it likely the lord would barre so many nations that lived under antichrist , and that so long , from the means of salvation ? why not , and that most justly ; for if the whole world of the gentiles were rejected , when the church was onely in iury for some years ; and seeing of the iewes ten tribes were rejected , and the remainder , but a few , were of the church : with great reason might the lord reject those nations and people for so many ages , seeing they rejected gods grace in falling away from the gospell , which the lord most graciously revealed unto them , rather then to their fathers before them . is this apostasie necessarily laid upon the see of rome ? yes verily , as by the description may evidently appear . what are the parts of this apostasie ? the head and the body : for as christ is the head of the church which is his body ; so antichrist is the head of the romish church which is his body . who is that antichrist ? he is one who under the colour of being for christ , and under title of his vicegerent , exalteth himselfe above and against christ , opposing himselfe against all his offices and ordinances both in church and common-wealth , bearing authority in the church of god , ruling over that city with seven hils , which did bear rule over nations , and put our lord to death ; a man of sinne , a harlot , a mother of spirituall fornications to the kings and people of the nations , a childe of perdition , a destroyer establishing himselfe by lying miracles and false wonders : all which marks together , do agree with none but the pope of rome . how doth the apostle thess. . . describe this antichristian head unto us ? first he describeth what he is towards others , and then what he is in himselfe . what is he towards others ? that is declared by two speciall titles , the man of sinne , and sonne of perdition ; declaring hereby not so much his own sinne and perdition , which is exceeding great , as of those that receive his marke , whom he causeth to sinne , and consequently to fall into perdition : as ieroboam who is often branded with the mark of causing israel to sin : and he is so much more detestable then he , by how much both his idolatry is more , and hath drawn more kingdomes after him then ieroboam did tribes . in what respect is he called the man of sin ? in that he causeth man to sinne ; and this the pope doth in a high degree , justifying sinne , not by oversight , but by lawes advisedly made , not onely commanding some sinnes , which we are by our corrupt nature prone unto , as spirituall fornication , but also ( to the great profanation of the holy name and profession of christ ) permitting and teaching for lawfull such as even our corrupt nature ( not wholly subverted through erronious custome of sin ) abhorreth : as incestuous marriages , and breaking of faith and league , equivocating , and the like , which profane men ( by the very light of nature ) doe detest . in what sense is he called the child of perdition ? not as the unthrift mentioned in the gospel , neither as judas , who is passively called the son of perdition ; but actively , as it is other where expounded , where he is called the destroyer , rev. . . because he destroyeth many : and that the pope is such an one , some of his owne secretaries make it good , confessing that many who were well disposed persons before their entry into that sea , became cursed and cruell beasts when once they were setled in the same , as if there were some pestilent poyson in that seat infecting those that sit therein . what learne you of this ? that the calling of the pope is unlawfull ; for every office or calling which the lord doth not blesse , or wherein none occupying the place groweth in piety , is to be esteemed for an unlawfull calling : for in a lawfull calling some ( at the least ) are found in all ages profitable to the church or common-wealth . what is the use of all this doctrine ? that whosoever are partakers of the sins of rome , are also under the same curse ; and therefore such as have lived in popery should examine our selves if we have truely repented us of it , first , by the change of our understanding ; as whether we have grown in the knowledg of the truth : and secondly , by the change of our affections , as whether we hate popery , and love the truth unfainedly , and so let every one judge himselfe , that he be not judged , and that with harder judgment , rom. . . according as god hath been the longer patient towards us . what further ? that there can be no sound agreement betwixt popery and the profession of the gospel , no more then betwixt light and darknesse , falshood and truth , god and beliall , and therefore no reconciliation can be devised betwixt them : for if the members of antichrist shall be destroyed , we cannot in any sort communicate with them in their errours , unlesse we will beare them company in their destruction also . doth every errour destroy the soule ? no verily : for as every wound killeth not a man , so every errour depriveth not a man of salvation ; but as the vitall parts being wounded or infected , bring death , so those errours that destroy the fundamentall points and heads of faith bring everlasting destruction , in which kind is popery , which sundry ways overthroweth the principles and grounds of our holy faith , and therefore is tearmed an apostasie , or departing from the faith . is it then impossible for a pope to be saved ? no ; it is not impossible , his sinne being not necessarily against the holy ghost , to which onely repentance is denyed ; for some ( in likelhood ) have entered into , and continued in that sea ignorantly , and therefore may possibly finde place to repentance . but if any be saved , it is a secret hidden with god : for concerning any thing that appeares by the end of any pope , since he was lift up in the emperours chaire , and discovered to be the man of sin , there is no grounded hope given to perswade that any one of them is saved . so much of antichrist what he is towards others : what is hee in himselfe ? that is set downe in two points : first , in that ( contrary to right , and by meere usurpation ) he seateth himselfe in the temple of god , as if he were christs vicar , being indeed his enemy , both which the word antichrist noteth . secondly , in that he is here expressely named an adversary , and one that is contrary to christ. wherein is the pope adversary unto christ ? every way , in life , and in office . how in life ? in that christ being most pure and holy , yea holinesse it selfe , the popes many of them are , and have been most filthy and abominable in blaspheming , conjuring , murthering , covetousnesse , whoring , and that incestuously and sodomitically , and yet will they in their ordinary titles be called holy ; yea holinesse it selfe , which is proper onely to christ. how in office ? first , in his kingdome : christs kingdome is without all outward shew , or pompe : but the popes kingdome consisteth wholly in pompe , and shewes , as imitating his predecessors the emperours of rome in his proud , stately , and lordly offices , princely traine , and outrageous expences in every sort . secondly , in his priest-hood , in raising up another sacrifice then christ , another priesthood then his , other mediators then him . thirdly , in his propheticall office , in that he teacheth cleane contrary to him ; christ taught nothing but what hee received of his father : the pope setteth out his owne canons and decrees of councells , and in them he teacheth such doctrine as overthroweth the maine foundation of that which christ taught . what is the second effect ? that he is exceedingly lifted up against all that is called god. how doth this agree to the pope ? more fitly then to any other person ; for christ being very god abaseth himselfe unto the assuming of the nature of man ; the pope a vile man advanceth himself to the throne of god : christ being above all secular power , paid tribute , and was taxed and suffered himselfe to bee crowned with a crowne of thornes , and beare his owne crosse ; but the pope being under all secular power , exalteth himselfe above all secular powers , exacteth tribute of kings , setteth his foot on the neck of emperours , carrieth a tripple crowne of gold , and is borne upon mens shoulders . but he calleth himself the servant of servants . though he doe , yet ( by the confession of his owne canonists ) he doth it but dissemblingly and in hypocrisie , which is double iniquity ; for they say that he doth in humility onely say so , not that hee is indeed so as he saith . what are the effects of this his pride ? they are two : first , he sitteth in the church as god , for he bindeth the consciences of men by his decrees , which no princes law can doe ; for though men observe not such lawes , yet if they break them not of contempt , they are discharged , as if they did beare the penalty prescribed in them . by this it seemeth that the church of rome is yet the church of god , although corrupt , seeing it is said that hee sitteth in the temple of god. no verily ; but it is so said , first , because it beareth the name of the church , for the scriptures give the name to a thing according to that it hath been , as when christ saith , the abomination of desolation shall stand in the holy place ; he meaneth not that the temple was then holy , which at that time , ( being no figure nor shadow of christ and his church ) was profaned , but that it had been holy ; so we confesse that there had beene a true church in rome , which is now no church of christ , but the synagogue of satan . secondly , he is said to sit in the temple of god , because he exerciseth his tyrannicall rule in the christian world , and is most busie in those parts where christ had his church , and the gospell is professed , labouring in all places , either by himselfe or his wicked instruments , to overthrow or corrupt , poyson or hinder the free course of the gospel ; so that in this regard he may be said to sit in the temple of god , that is , to reigne and tyrannize in the church of god , though the city where he is be sodome , and the church whereof he is head , the synagogue of satan . what is the other effect of his pride ? he boasteth himselfe that he is god , as the popes flatterers in the canon law call him , our lord god the pope : neither doth his pride stay there , but also he challengeth to himself things proper to god , as the title of holinesse , also power to forgive sins , and to carry infinite soules to hell without check or controlment , and to make of nothing something ; yea , to make the scriptures to be no scriptures , and no scripture to be scripture , at his pleasure , yea to make of the creature the creator . it should seeme to be an impossible thing that men should be carried away from the faith of the gospel by one so monstrous and directly opposite to christ. it might seem so indeed , if at once and at a sudden he had shewed himselfe in such foule colours , and therefore by certaine decrees of iniquity he raised himselfe to his height of wickednesse , and did not at the first shew himselfe in such a monstrous shape and likenesse . how doth that appeare ? by the apostle , who in the thess. . . unto . sheweth of two courses the devill held to bring this to passe ; one secret and covert , before this man of sin was revealed : the other when he was revealed and set up in his seat. what were the wayes of antichrists comming before he was revealed ? those severall errours which were spread , partly in the apostles time , and partly after their time , thereby to make a way for his comming ; and in this respect this mystery of iniquity was begun to be wrought ( as it were ) under ground and secretly in the apostles time . how was this mystery of iniquity wrought in the apostles time ? by many ambitious spirits , ( as it were ) petty antichrists , which were desirous to be lords over the church , and wicked hereticks , which then sowed many errours and heresies , as justification by works , worshipping of angels , and which put religion in meats , and condemned marriage , which were beginnings and grounds of popery and antichristianisme , john . acts . . gal. . , . & . . col. . , . tim. . . what gather you of this ? that those whom god hath freed from the bondage of popery , should strive to free themselves from all the remanents thereof , lest if they cleave still to any of them , god in judgment bring the whole upon them againe . how shall antichrists kingdome be continued and advanced after that he is revealed ? by the power of satan , in lying miracles and false wonders . what difference is there betwixt christs miracles and theirs ? very great every way : for christs miracles were true , whereas these are false and lying , and by legerdemaine ; christs miracles were from god , but theirs , where there is any strange thing , and above the common reach of men , from the devill ; christs miracles were for the most part profitable to the health of man , but theirs altogether unprofitable , and for a vain shew ; christs miracles were to confirme the truth , but theirs to confirme falshood . what gather you of this ? that seeing the popes kingdome glorieth so much in wonders , it is most like that he is antichrist , seeing the false christs and the false prophets shall doe great wonders to deceive ( if it were possible ) the very elect , and that some of the false prophets prophesies shall come to passe , we should not therefore beleeve the doctrine of popery for their wonders sake , seeing the lord thereby tryeth our faith , who hath given to satan great knowledge and power to work strange things , to bring those to damnation who are appointed unto it . moreover , whatsoever miracles are not profitable to some good , neither tend to confirme a truth , they are false and lying ; so that as the lord left an evident difference between his miracles and the inchantments of the egyptians , so hath he left an evident difference between the miracles of christ and his apostles , and those of the romish synagogue , matth. . . deut. . . exod. . . are not miracles as necessary now , as they were in the time of the apostles ? no verily ; for the doctrine of the gospell being then new unto the world , had need to have been confirmed with miracles from heaven ; but it being once confirmed , there is no more need of miracles ; and there we keeping the same doctrine of christ and his apostles , must content our selves with the confirmation which hath already been given . what ariseth out of this ? that the doctrine of popery is a new doctrine , which hath need to to be confirmed with new miracles ; and so it is not the doctrine of christ , neither is established by his miracles . what force shall the miracles of antichrist have ? marvellous great , to bring many men to damnation , god in the just revenge of the contempt of the truth , sending a strong delusion among them . hither to we have heard antichrist described by his effects and properties : now tell me here where is the place of his speciall residence ? that is the city of rome . how doth that appeare ? first , because he that letted at the time when paul wrote was the emperour of rome , who did then sit there , and must be dis-seated , ( as the learned papists themselves grant ere the pope could enter upon it . secondly , rev. . . john called the city where he must sit , the lady of the world ; which at that time agreed onely to rome , being the mother city of the world . thirdly , it was that city which was seated upon seven hills , rev. . . which by all ancient records belongeth properly and onely to rome . as for the occasion of the popes placing there , it came by the meanes of translating of the seat of the empire from rome to constantinople , from whence ensued also the parting of the empire into two parts , by which division it being weakned , and after also sundred in affection , as well as in place , was the easier to be entred upon , and obtained by the pope . what doe you further gather of that the apostle saith , that he that letteth shall let ? that the antichrist is not one particular man , as the papists doe fancy ; for then by the like phrase he that letteth must be one particular man , where it cannot be that one man should live so many hundred yeeres ; as from pauls time to the time of the translation of the empire from rome , much lesse untill within two years and a half of the latter day , as they imagine the time of antichrist : and therefore as by him that letteth is understood a succession of men , and not one onely man ; so in dan. . . . the foure beasts , and the foure kings , doe not signifie foure particular men , but foure governments , in every one whereof there were sundry men that ruled : so that the argument of the papists who upon the words [ the man of sinne ] would prove that the antichrist the apostle speaketh of , is one singular man , is but vaine , and hath no consequence in it . but how can antichrist be already come , seeing the empire yet standeth ? the name of the empire onely remaineth , the thing is gone ; for he hath neither the chiefe city , nor the tribune , nor the commandement of the people ; and therefore he can be no let to the antichrists comming , especially the pope having gotten such an upper hand over him , as to cause him to waite at his gate barefoot , and to hold his stirrop . what shall be the end of this antichrist ? god shall confound him with the breath of his mouth , that is , with the preaching of his word : which serveth for another argument to prove the pope to be antichrist : for whereas he had subdued kingdomes and empires under his feet , he hath been of late mightily suppressed by the word preached , and not by outward force , as other potentates use to be . what learne you of this ? the marvellous power of gods word to suppresse whatsoever riseth against it : for if the mightiest cannot stand before it , much lesse the smallest : and therefore it is expressed by a mighty winde , acts . . which carrieth all before it ; and by fire , which consumeth all , and pierceth all : and it declareth a marvellous easie victory against the enemies , when it is said , that with the breath of his mouth hee shall consume his enemies , cor. . , . what else shall be the overthrow of antichrist ? the glorious appearance of the son of god in the latter day . what gather you of this ? that before the last day he shall not be utterly consumed , whereof notwithstanding it followeth not that the head shall remaine till then ; for the beast and the false prophet shall be taken and cast into the fire before the latter day ; but some shall retaine a liking of him , and his errors , and superstitions even till the last day . hitherto of the head of this generall apostasie : what are the members of it ? they are first described by their end , even a number of people that shall perish , which accordeth with that name and property of the head , the destroyer or son of perdition , being truely verified in them in regard of the fearefull end he shall bring them to . what is the use of this ? that as no poyson can take away the life of an elect : so small occasions carry away such as are appointed to destruction . how otherwise are these members of antichrist described ? by this , that they never loved the truth , although they understood and professed it . how should a man love the truth ? for the truthes sake , not for vaine glory , filthy delight , or commodidities . how appeareth it that men love the word of god ? when they walke accordingly , and keep faith in a good conscience , which some losing by their wicked life , lost also their faith , that is , their religion , tim. . . how is it to be understood that god giveth men up to strong delusions ? because god is a just iudge , which by them either punisheth or correcteth former sinnes , and especially the contempt of the gospell ; in which regard even amongst us now , some are cast into the sinke of popery , some into the family of love ; some become arians , some anabaptists , at which are ( as it were ) divers gaoles and dungeons , whereinto hee throweth those that are cold and carelesse professors of the gospell . what learne you by this ? that they that imagine god favourable unto them notwithstanding their sinnes , because their life , or goods , or honours are spared , are foully deceived ; for when the lord ceaseth to reprove any , or to strive with them , rom. . , . then doth he give them up into vanity of their own minds to do their wicked wills , which is the greatest judgement , and very usuall with god to doe . what is our duty in such cases ? to pray unto the lord to keep us from all errors ; but if for our triall and further hardning of others it please him to send errors amongst us , that it would please him to preserve us in that danger , that we taste not of that bait whereby satan seeketh to catch us . what other cause is there of sending these errors ? that those may be damned which believe not the truth : for as god hath appointed them to damnation , so betwixt his counsell in rejecting them and the finall effect of it , there must be sin to bring the effect justly upon them . what reason is annexed for their just damnation ? because they rest in unrighteousnesse , having their eares itching after errors , which they drink in , as the earth drinketh up water . so that albeit they be powerfully sent of god in his judgement , yet are they also greedily desired and affected of them . having spoken at large of the providence of god disposing of man in this world ; it followeth to speak of his providence concerning mankinde in the world to come . how doth god then deale with men after this life ? he bringeth them all to judgement . what is meant here by judgment ? the pronouncing or executing of the irrevocable sentence of absolution or condemnation . how is that done ? partly on every man in particular at the hour of his death , heb. . . but fully and generally upon all men at the second comming of christ , acts . . the death of every one severally goeth immediately before the particular judgement : the generall resurrection of all goeth before the finall judgement which shall be at the last day . must all men then die ? yea all both good and bad , psal. . . eccl. . . save that unto some , namely such as shall be found alive at christs comming , a change shall be in stead of death , as shall be shewed . death being the punishment of sinne , how commeth it to passe that the righteous dye , to whom all sinnes are forgiven ? death indeed came on all mankinde by reason of sinne , rom. . . but yet it is not in all things the same to the godly and to the wicked : for howsoever unto both it be the enemy of nature , as the end of naturall life , cor. . . psal. . . yet . unto the godly it is a token of gods love , unto the wicked of his anger , psal. . , . job . , . . vnto the godly it is a rest from labour and misery , apoc. . . the last enemy being now destroyed , cor. . . unto the wicked it is the height of all worldly evils , luke . . . vnto the godly it is the utter abolishing of sin and perfection of mortification , rom. . . unto the wicked it is the conquest of sinne and accomplishment of their spirituall captivity . . vnto the godly it is so far from being a separation from christ , that even the body severed from the soule and rotting in the grave is yet united to christ ; and the soule freed from the body is with him in paradise , luk. . . phil. . . unto the wicked it is an utter cutting off from the favourable presence and fruition of god. . vnto the godly it is the beginning of heavenly glory ; unto the wicked it is the entrance into hellish and endlesse torments , luke . , . how are men judged at the houre of death ? . god at that instant pronounceth , and the conscience apprehendeth the sentence of blessing or cursing , heb. . . . the soule of every man accordingly is ( by the power of god and the ministery of angels ) immediately conveyed into that state of happinesse or misery wherein it shall remaine till the resurrection , and from thenceforth both body and soule for ever , luke . , , . eccl. . . what gather you of this ? that the doctrine of purgatory and prayer for the dead is vaine , seeing it appeareth by the word of god that the souls of those that die in gods favour are presently received into joy isay . . ioh. . . luke . . apoc. . . thess. . . and the souls of those that dye in their sinnes cast into endlesse torments ; no means being left after death to procure remission of sinnes , isay . . iohn . . rom . . what is the generall and finall judgement ? the great day of assize for the whole world , wherein all mens lives that ever have been , are , or shall be , being duly examined , every one shall receive according to his works . in which judgement we are to consider , . the preparation to it . . the acting of it . . the execution of the sentence . wherein doth the preparation to the last judgement consist ? in five things . . in the foretokening of the time thereof , which though it be so sealed up in the treasury of gods counsell , that neither men nor angels , nor yet our saviour himself as man in the dayes of his flesh had expresse notice thereof , ( that from the uncertainty and suddennesse of it we might be taught to be alwayes in readinesse for it ) yet it hath pleased god to acquaint us with some signes whereby we may discern christs approaching , as men in the spring time may discerne summer approaching by the shooting forth of the figtree . what are the signes foretokening the last judgement ? they are certaine notable changes in the world and church , some further off , some nearer unto the comming of christ ; as . the publishing and receiving the gospel throughout the world . . the apostasie of most part of professors not loving the truth . . the revealing of antichrist that man of sinne and childe of perdition , who under the title of christs vicegerent opposeth himselfe to christ in all his offices and ordinances both in church and common-wealth . . common corruptions in manners joyned with security , as in the dayes of noah and lot. . warres and troubles in the world and church . . false christs , attended with false prophets , and armed with false miracles . . the calling of the iewes unto the faith of the gospell . . and lastly , signes in heaven , earth , and all the elements . as the darkning of the sunne , and moone , &c. yea , firing of the whole frame of heaven , and earth , with the signe of the sonne of man , whereby his comming shall then be clearly apprehended by all men . what is the second thing in the preparation ? the comming of iesus christ the iudge of the world , who in his humane visible body ( but yet with unspeakable glory ) shall suddenly break forth like lightning through the heavens , riding on the clouds environed with a flame of fire , attended with all the host of the elect angels ; and especially with the voice and shout of an archangel and the trumpet of god , and so shall sit downe in the royall throne of judgement . what is the third thing ? the summoning and presenting of all both dead and living men , together with devils , before the glorious throne of christ the judge . how shall all men both dead and living be summoned ? by the voice of christ appeared by the ministery of angels , and namely by the shout and trumpet of the archangel , whereto the lord joyning his divine power ( as unto the word preached for the work of the first resurrection ) shall in a moment both raise the dead with their own bodies and every part thereof though never so dispersed , and change the living , so that it shall be with them as if they had been a long time dead and were now raised to life againe . shall there be no difference betweene the resurrection of the elect and reprobate ? yes ; for howsoever they shall both rise by the same mighty voice and power of christ in the same bodies wherein they lived upon earth , and those so altered in quality , as then they shall be able to abide for ever in that estate whereunto they shall be judged : yet . the elect shall be raised as members of the body of christ by vertue derived from his resurrection : the reprobate , as malefastors , shall be brought forth of the prison of the grave by vertue of the judiciary power of christ , and of the curse of the law . . the elect shall come forth to everlasting life , which is called the resurrection of life : the reprobate to shame and perpetuall contempt , called the resurrection of condemnation . . the bodies of the elect shall be spirituall , that is , glorious , powerfull , nimble , impatible : but the bodies of the reprobate shall be full of uncomelinesse and horror , agreeable to the guiltinesse and terror of their consciences , and liable to extreame torment . how shall all men be presented before the throne of christ ? the elect being gathered by the angels , shall with great joy be caught up into the aire to meet the lord , luke . . thess. . . the reprobate together with the devill and his angels , shall with extreame horrour and confusion be drawne into his presence , rev. . . what is the fourth thing ? the separation of the elect from the reprobate : for christ , the great shepheard , shall then place the elect , as his sheep that have heard his voice and followed him , on his right hand : and the reprobates , with the devils , as straying goats , on the left hand , matth. . . what is the fift and last thing ? the opening of the book of record , by which the dead shall be judged rev. . . viz. . the severall books of mens consciences , which then by the glorious illumination of christ , the sunne of righteousnesse , shining in his full strength , shall be so enlightned , that men shall perfectly remember what ever good or evill they did in the time of their life , the secrets of all hearts being then revealed . . the book of life , that is , the eternall decree of god to save his elect by christ , which decree shall then at length be made known to all . thus farre of the preparation to judgement , what are we to consider in the second place ? the act of judgment , wherein the elect shal first be acquitted , that they may after as assistants joyne with christ in the judgement of the reprobate men and angels . how shall the act of judgement be performed ? . by examination : . by pronouncing sentence . the examination shall be according to the law of god , which hath been revealed unto men , whether it be the law of nature onely , which is the remainder of the morall law written in the hearts of our first parents , and conveyed by the power of god unto all men , to leave them without excuse ; or that written word of god , vouchsafed unto the church in the scriptures , first of the old , and after also of the new testament , as the rule of faith and life . . by the evidence of every mans conscience , bringing all his works , whether good or evill , to light , bearing witnesse with him or against him , together with the testimony of such , who either by doctrine , company , or example , have approved or condemned him . shall there be no difference in the examination of the elect and the reprobate ? yes : for , . the elect shall not have their sinnes , for which christ satisfied , but onely their good works remembred . . being in christ , they and their works shall not undergoe the strict triall of the law simply in it self , but as the obedience thereof doth prove them to be true partakers of the grace of the gospel . shall there be any such reasoning at the last judgement , as seemeth matth. . & ? no : but the consciences of men being then enlightned by christ , shall cleare all those doubts , and reject those objections and excuses , which they seem now to apprehend . how shall the sentence be pronounced ? by the iudge himselfe , our lord iesus christ , who according to the evidence and verdict of conscience touching workes , shall adjudge the elect unto the blessing of the kingdome of god his father : and the reprobates , with the devill and his angels , unto the curse of everlasting fire . shall men then bee judged to salvation or damnation for their workes sake ? . the wicked shall be condemned for the merit of their workes , because being perfectly evill , they deserve the wages of damnation . . the godly shall be pronounced just , because their workes , though imperfect , doe prove their faith ( whereby they lay hold on christ and his meritorious righteousnesse ) to be a true faith , as working by love in all parts of obedience . hitherto of the act of judgement : what are we to consider in the third and last place ? the execution of this judgement , christ by his almighty power and ministery of his angels , casting the devils and the reprobate men into hell , and bringing gods elect into the possession of his glorious kingdome : wherein the reprobates shall first be dispatched , that the righteous may rejoice to see the vengeance , and as it were wash their feet in the bloud of the wicked . what shall be the estate of the reprobates in hell ? they shall remaine for ever in unspeakable torment of body , and anguish of minde , being cast out from the favourable presence of god , and glorious fellowship of christ and his saints , ( whose happinesse they shall see and envie ) into that horrible dungeon figured in scripture by utter darknesse , blacknesse of darknesse , weeping and gnashing of teeth , the worme that never dieth , the fire that never goeth out , &c. what shall be the estate of the elect in heaven ? they shall bee unspeakeably and everlastingly blessed and glorious in body and soule , being freed from all imperfections and infirmities ; yea from such graces as imply imperfection , as faith , hope , repentance , &c. endued with perfect wisdome and holinesse , possessed with all the pleasures that are at the right hand of god , seated as princes in thrones of majesty , crowned with crownes of glory , possessing the new heaven and earth , wherein dwelleth righteousnesse , beholding and being filled with the fruition of the glorious presence of god , and of the lambe , iesus christ , in the company of innumerable angels , and holy saints , as the scripture phrases are . what shall follow this ? christ shall deliver up that dispensatory kingdome ( which hee received for the subduing of his enemies , and accomplishing the salvation of his church ) unto god the father , and god shall be all in all for all eternity . amen . what use may we make of this doctrine , concerning this generall end , and finall judgement ? first , it serveth to confute , not onely heathen philosophers ; who , as in other things , so in this , concerning the worlds continuance , became vaine in their imaginations , and their foolish heart was full of darknesse , rom. . being destitute of the word of god to guide them ; but also to confute many prophane atheists , in the church of god , who doe not believe in their hearts those articles of the resurrection and of the generall judgement : it is much indeed that there should bee atheists in the church of god , and none in hell , that any should deny , or doubt of that which the devills feare and tremble at . but sure the apostle peters prophesie is fulfilled , pet. . . there shall come in the last dayes scoffers , walking after their owne lusts , and saying , where is the promise of his comming ? for since the fathers dyed , all things continue alike from the beginning of the creation : and ( as they would perswade themselves ) so they shall for ever : and answerable their lives are to such conceits , eccl. . . but if neither the light of reason ( it being impossible that the truth and goodnesse and justice of god should take effect , if there were not after this life a doom and recompence , thes. . . ) nor secondly , the light of conscience , which doubtlesse with felix , acts . . makes them tremble in the midst of their obstinate gain-saying ; nor thirdly , the light of scripture can convince and perswade men of this truth , then we must leave them to be confuted and taught by woefull experience , even by the feeling of those flames , which they will not beleeve to bee any other then fancies ; and by seeing the lord iesus come in the clouds , when all nations shall weep before him ; and these atheists especially , lament their obstinate infidelity with ever dropping teares , and ever enduring misery . and this doctrine may be terrour to all gracelesse and wicked livers , to consider that the wrath of god shall be revealed from heaven against all ungodlinesse and unrighteousnesse of men , thes. . . when all the sweetnesse of their sinfull pleasures shal be turned into gall , and bitternesse for ever , wis. . , , . how may the consideration of this doctrine , touching the end of the world , and the day of judgement be usefull to the godly ? first , it should teach us , not to seek for happinesse in this world , or se our affections on things below ; for this world passeth away , and the things thereof . secondly , here is a fountaine of christian comfort , and a ground of christian patience in all troubles , that there shall be an end , and a saints hope shall not be cut off . if in this life onely we had hope , we were of all men most miserable , cor. . . but here is the comfort and patience of the saints , they wait for another world , and they know it is a just thing with god , to give them rest after their labours , thes. . . and a crowne after their combate , tim. . . and after their long pilgrimage , an everlasting habitation , cor. . , be patient , ( saith the apole ) and settle your hearts , for the comming of the lord draweth neere , pet. . . when they that have sowne in teares shall reap in joy , james . . heb. . . thirdly , from this doctrine , excellent arguments may be drawne to presse christians to a holy life , pet. . . seeing then all these things must be dissolved , what manner of persons ought we to be in all holy conversation , and godlinesse ? and verse . wherefore seeing yee look for such things , give diligence that you may be found of him in peace : we should alwayes live in expectation of the lord iesus in the clouds with oyle in our lamps , prepared for his comming : blessed is that servant whom his master when he commeth shall finde so doing , he shall say unto him , well done good and faithfull servant , enter into thy masters joy . finis . the table . all men desire eternall life and happinesse . religion the meanes to obtaine it . no salvation but by true religion . the divers kindes of false religion . what christian religion is . of catechising . what catechising is . where to be used , and by whom . the necessity of it . true happinesse consisteth in god. how we come to enjoy god. meanes to know god. by his divine works . his holy word . of the divine workes of god. the uses of knowing god by his works . of gods holy word , the scriptures . how the scriptures were delivered . by revelations . by oracles . by visions . what the scripture is . that the scriptures are the word of god. reasons to prove god to be the author of the holy scriptures . . efficient ; instrumentall . . the simplicitie and sincerity of the writers . . the quality and condition of the pen-men of the holy scriptures . . the holy matters of holy scriptures . . the doctrine of scriptures are above humane capacity . . the concord of the severall writers one with another . . the prophesies fulfilled in their due times . . the majesty and authority of the scriptures . . the motives used in them to perswade , not reason , but commands . . the end and scope of the scripture , which is gods glory . . their admirable power . . their antiquity . . the hatred of the devill and wicked men against them . . the preservation of the scriptures . . the power to humble a man , and raise him up againe . . the consonant testimony of all men at all times . . the knowne miracles done by the writers . . the testimony of the spirit in the hearts of men . what are the books of holy scripture . in what language the old testament were first written , with vowels and pricks . that the scriptures of the old testament were first written without pricks or vowels . the book of moses . the booke of the prophets . the historicall books . the doctrinall books . the poeticall books . the prosaicall books . the apocryphall bookes . the erroors of the apocryphall books . of the books of the new testament . the properties of the holy scriptures . . holy. . highest in authority . . sufficient in themselves . that the scriptures are a perfect rule for doctrine , life , and salvation . objections against the sufficiency of the holy scriptures answered . of the perspicuity of the holy scripture . the papists objections against the perspicuity of the scriptures answered . why god hath left some places of scripture obscure . of the translations of holy scriptures . an objection grounded on various readings answered . why the scriptures must be expounded by the scriptures . the use of the holy scriptures . who must read the scriptures . that all must read the scriptures proved . the papists objections against reading the scriptures answered . that there is a god. of the nature of god. of gods essence . the name of god. of the properties or attributes of god. a description of god. god is a spirit . the perfection of god. the felicity of god. of the simplenesse , or singlenesse of god. gods infinitenesse . gods immensity or greatnesse . gods eternity . the life of god. of the knowledge or wisedome of god. fore-knowledge or counsell of god. the counsell of god. gods absolute wisdome and knowledge . the uses . of the omnipotence or almighty power of god. of gods absolute power . of gods actuall power . gods power infinite . the uses . of gods will. whether god doth will evill . the holinesse of gods will. of gods goodnesse . the use of gods goodnesse . the graciousnesse of god. of the love of god. uses of gods love . of the mercy of god. the uses of gods mercy . of the justice of god. the uses of gods justice . that there is but one god. of the unity of the god-head . of the trinity . what a person in the trinity is . of the father , the first person of the trinity . of the other persons of the trinity in generall . of the second person in the trinity . of the third person in the trinity . how to know that wee have the spirit . things commune to the three persons . in what they all agree . . coessentiall . . coequall . . coeternall . things proper to each of the persons . of the kingdome of god. the parts of gods kingdome . of gods decree . of predestination . parts of predestination . election . reprobation . election . of reprobation . execution of gods decree . creation . providence . creation in generall . vses of the creation . creation of the particular creatures . the heavens . the earth . of the invisible creatures , the third heaven . and angels . of angels . of the creation of visible things . of the chaos , or rude masse . of the parts of the rude masse . heaven . earth . of the frame of the world . of the elements . the foure elements . of the mixt or compound bodies . the severall works of the six days . the . day , heaven , earth , and the light . the . day the firmament . the third day grasse , corne , trees . of the water and earth . the . day , of the creation of lights . the . day , of the creation of fishes , birds the . day , of the creation of man and woman . of the parts of man , and . of his body . . of the soule of man. of the immortality of the soule . of the seat of the soule . what is the image of god in man. of the womans creation the end of the creation . of gods providence . definition of gods providence . the uses of the doctrine of gods providence . of gods speciall providence over angels . good angels . of the evill angels vses of the doctrine concerning evill angells . of gods particular providence over man. of gods providence towards mankind . of the covenant between god and man. first covenant of works . the state of man in the time of his innocency . of man in the state of corruption , and of his fall . that the breaches of all the commandements concurred in adam and eves sinne . the effects of the fall . sin , guiltinesse , punishment . of our first parents nakednesse . of their hiding themselves . of sinne . why all adams posterity are partakers of his sinne and misery . what sinne is . imputed sinne . inherent sinne . originall sinne . the propagation of originall sinne . the minde corrupted . the corruption of the memory . the corruption of the will. the corruption of affections . the corruption of the conscience . of the corruption of the body . actuall sinne . of the sin against the holy ghost . the divers differences of actuall sinne . guilt of sinne . punishment of sinne . of gods covenants of man. of the covenant of grace . the differences between the covenant of works , and the covenant of grace . wherein they agree . of jesus the mediator of this covenant the foundation of it . of the person of christ. of the natures of christ , divine . humane . of the divine nature of christ , why it was necessary that christ should be god. of the humane nature of christ. why it was necessary that christ should be man. of the union of the two natures of christ. of christs office & mediatorship . that here is but one mediator . of his names , iesus , christ. of christs priest-hood . the popish priest-hood overthrowne . of christs satisfaction . of christs sufferings . of christs sufferings in his soule of christs sufferings in his body . uses of christs passion . of christs buriall . his descending into hell . christs righteousnesse in fulfilling the law. christs originall righteousnesse . christs actuall holinesse . of the intercession of christ. of the propheticall office of christ. of the kingly office of christ. of christs humiliation . of christs exaltation . of the resurrection of christ. of christs ascension . of the third degree of christs exaltation , his sitting at the right hand of god. the state of the godly in christ. of the church of christ. the catholick church . the property and office of the head of the church . the church triumphant . of the church militant . prerogatives of the members of the catholike church . what sanctification is . what redemption is . of our union and communion with christ. communion of saints . the benefit of our communion with christ. justification . glorification . of justification . what justification is . vses arising from the doctrine of justification . . of faith. the various acception of faith. the divers kindes of faith. historicall faith . temporary faith . miraculous faith . justifying faith . the popish implicite faith . that the whole soule is the seat of faith . what reconciliation is . what adoption is . the benefits of adoption . sanctification . the differences between justification , and sanctification . the differences between the law and the gospell . the morall law the rule of sanctification . ceremoniall law. judiciall law. the morall law. the end and use of the law. . knowledge of the law required . rules to be observed for the interpretation of the law. . rule , the law is spirituall . . rule , the law is perfect . . rule , in every commandement there is a metaphor or synecdoche . . branch of the third rule . . branch . . branch . why the commandements are propounded in the second person . good company required . why the commandements are propounded negatively . the division of the decalogue the summe of the . table . the summe of the . table . the division of the . table . the preface of the commandements . how the reason of the . commandement belongeth to us the fift commandement . the scope and meaning of this commandement . what is forbidden and required in this first commandement . the severall branches of the first commandement . what it is to have a god of the knowledge of god. opposites to the knowledge of god. ignorance of god. affiance in god. patience . hope . love of god. thankfulnesse . feare of god. reverence . humility . pride . sorrow . joy. vnity in religion . what it is to have other gods. sinfull confidence . inordinate love . sinfull feare . sinfull joy and sorrow . the third branch of this commandement . true religion . how we must come to the true religion . helpes inabling us to obey this commandement . meanes of the knowledge of god. hindrances . meanes of ignorance here forbidden . what is enjoyned in the three following commandements . the second commandement . the scope and meaning of the second commandement . what is here forbidden . what is meant by making of images . the speciall branches of the second commandement . of prayer . of fasts . of vowes . the manner of gods worship . of preparation . of the disposition in the action . what is required after the action . ecclesiasticall ceremonies . of bodily gestures . of the abuse of gods ordinances . defects respecting the inward worship . defects in outward worship . helps in performing gods pure worship the second maine branch of the second commandement . what is forbidden concerning images . that it is unlawfull to make the image of god. that it is unlawfull to make the image of christ. what is meant by worshipping images . of countenancing idolatrie . reasons to back this commandement , taken from gods titles . jealous god reasons drawne from the works of god. the first reason . the second reason . the third commandement . the summe of the third commandement . what is meant by the name of god. what is meant by the word in vaine . what is forbidden in the third commandement . what is required in the third commandement . the particular duties required in the third commandement . the duties repugnant . the right use of oathes . what persons may lawfully take an oath . the speciall abuses of an oath . how gods name is taken in vaine in regard of his properties . how in respect of his works . how in respect of his word . of the helpes and hindrances . the reason annexed to the third commandement . the fourth commandement . the meaning of the fourth commandement . what need there is of one day in seven to serve god. that the sabbath day is not ceremoniall . of the change of the seventh day to the first , and the reason thereof . the time of the sabbath , and when it beginneth . what is meant by the word remember . of the preparation of the sabbath . the parts of the fourth commandement . what workes ought to be declined . what rest required in the fourth commandement . the speciall breaches opposite to an holy rest . to whom this commandement is chiefly directed . the second part of this commandement , which is the sanctifying of the rest . the exercises and duties required on the sabbath . prayer with the congregation . hearing the word . receiving the sacraments . private duties of the sabbath . of the evening preparation the first duties of the morning . of the publick duties of the sabbath . what is to bee done after the publick ministery . sins to be condemned in respect of the second part of this cōmandment helpes and hinderances to the keeping of this commandement . the reasons enforcing obedience to this commandement . reason . reason . reason . reason . the second table . the summe of the second table . the generalls to bee observed in this table . the division of the second table . the first commandement . the meaning and scope of the fift commandement . the duties of equalls . what are superiors . who are inferiours . what it is to honour . duties of superiours . the divers sorts of superiours . the duties of aged persons . duties of the yonger unto them . superiours in knowledge . superiours in authority . duties of inferiours to those that are in authority . duties of superiours in authority . kinds of superiours in authority . superiours in the family , and their duties . inferiours in the family , and their duties . duties of husbands and wives . duties of the husband . the duties of the wife . duties of parents . sinnes of parents . duties of children towards their parents . duties of masters towards their servants . duties of servants towards their masters . publick superiours , and their duties . the sorts of publick superiours . superiours in the church , and their duties . the peoples dutie to their minister . superiours in the common-wealth . the magistrates dutie in civill affaires . the duties of subjects towards their magistrates . of the helps and meanes enabling us to keep this fifth commandement . hinderances to these duties here commanded . of the reason annexed to the fifth commandement . of the promise of long life , and how performed . the sixth commandement . the summe and meaning of it . the negative part . the affirmative part . the duties respecting our owne persons . duties respecting our soules . the contrary vices forbidden . duties respecting our bodies . the contrary sins forbidden . duties respecting the time of our departure . duties respecting our neighbour while he liveth . inward duties respecting our affections duties respecting the preservation of peace . evill passions opposite to these duties . outward duties respecting the soules of our neighbours . the contrary vices to the former duties . duties respecting the whole person of our neighbour . duties required in words . the opposite vices . the use . duties required in our deeds . the contrary vices to the former duties . how we doe indirectly endanger our neighbours life . how wee doe directly take away our neighbours life . chance-medley , and how proved to be a sinne . of manslaughter . of duels . of wilfull murther . reasons perswading to the detestation of this sinne . duties to be performed to our neighbour after his death . duties respecting beasts . of punishments due to the breakers of this commandement . meanes furthering us in the obedience of this commandement . hinderances to the obedience of this commandement . the seventh commandement . the meaning and scope of the seventh commandement . of inward impurity , and the branches of it . abuse of apparell . of the abuse of meat and drink . wanton gestures . chastitie in the eyes , &c. wanton speeches . chastity in the tongue and eares . stage-playes . breach of the seventh commandement in respect of action . of stewes , and the unlawfulnesse of them . of rape of incest . of fornication . of adultery . of polygamy . what is required in the entrance into marriage . the contrary abuses . what is required in the holy use of marriage . vnlawfull separation . the punishments of the breach of this commandement . helps and means of keeping this commandement . hinderances of obedience . the eighth commandement . the end of the eighth commandement . the occasion of this commandement . of theft . the parts of this eight commandement . generall duties commanded . opposite vices . speciall duties here required . arguments disswading from the love of money and earthly things . self-contentednesse . motives perswading to self-contentednesse . lawfull measuring of our appetite . affected poverty . covetousnesse . ambition . carking care . carelesnesse . solicitous and distracting care . what required to just getting . lawfull calling , and labour in it . extraordinary getting . vvhat is opposite to a lawfull calling . vnjust getting out of contract . theft . domesticall theft . theft committed out of the family . sacriledge . theft of persons . rapine . oppression . accessaries to theft . acquisition by lawfull contract . acquisition by liberall altenation . acquisition by illiberall alienation . merchandise . of selling . vices and corruptions in selling . of buying , & what is required to it . of pawning , and what is required unto it . of location and letting . of conduction and hiring . of usury . of contracts between magistrates and people . of contracts betweene ministers and people . of work-masters and hirelings , and their duties to one another . of things deposited and committed to trust . the duties of executors . of persons committed to trust . of just possession of goods , and what is required unto it . of restitution , and what is to be required in it . of the right use and fruition of goods . of parsimony and frugality . of tenacity and miserlinesse . profusion and prodigality . of liberality . of lending . of free giving . the ninth commandement . the scope or end . the occasion of this commandement . the chiefe sinne here forbidden . the negative part . the affirmative part . the sum of the duties here required . of truth . truth must be professed , and how . opposite to truth . . lying . reasons to disswade from lying . three sorts of lyes . vices opposed to freedom of speech . opposites to simplicity of speaking truth meanes of preserving truth . profitable speech . curtesie and affability . seasonable silence . opposites to profitable speech . . unprofitable , . hurtfull speech . . rotten speech . fame and good name . of publike testimonies . of rash judgement . of perverse judgment . the duties of the plaintiffe , and the vices opposed hereunto . the vices of the defendant . the duties of lawyers , and the opposite vices . the duty of witnesses . false testimony in the publike ministry of the word . flattery . evill speaking . whispering . obtrectation . conserving our owne good name . the means of getting a good name . a true testimony of our selves . the opposites to the profession of truth concerning our selves . arrogancy and boasting . confession of sinne . the tenth commandement . the end of this commandement . the occassion of this commandement . two sorts of concupiscence . lawfull concupiscence . unlawfull concupiscence , and the kindes thereof . the growth of sinne . the parts of this commandement . and first , the negative part . originall concupiscence . that originall concupiscence is sin . actuall concupiscence . evill thoughts . evill thoughts injected by satan . evill thoughts arising from naturall corruption . the speciall kinds of concupiscence here forbidden . what is meant by our neighbors house . neighbours wife . neighbours servant . his oxe and asse . the affirmative part . the meanes inabling us to obey this commandement . the impossibility of keeping this commandement . hitherto of the rule of our sanctification , the morall . the effect or exercise of sanctification , in repentance and new obedience . repentance what it is . when repentance is to be exercised . of the spirituall warfare . of our spirituall armour . of our first enemy satan . . enemy the world . . enemy our flesh . new obedience . of good works in generall , and of the properties of them . that there is no merit in good works . wherein our good works faile . why god rewardeth our works . the ends of good works . of speciall good works required . of prayer what it is . the necessity of prayer . a more full description of prayer . what is required that prayer may be holy . that we must pray to god alone . that we must pray onely in the mediation of christ. for whom we must pray . the parts of prayer . of petition . the meanes of obtaining the gift of prayer . motives to prayer . hinderances of prayer . the subject of our requests . prayer for others . of thanksgiving . in what thanksgiving consisteth . why thanksgiving is required . the properties of praise . the meanes of thanksgiving . motives to thanksgiving . signes of thankfulnesse . of the lords prayer . of the preface . our father . which art in heaven . the parts of the lords prayer . sixe petitions in the lords prayer . the first petition . what is meant by name . what is meant by hallowed . what we aske in the first petition . what graces we here pray for . what things we here pray against . the second petition . what is meant by kingdome . what is meant by comming . the particulars here prayed for , . respecting the kingdome of grace . . respecting the kingdome of glory . the third petition . the summe of this petition . what meant by the word thy. what will is here to be understood . vvhat we aske in this petition concerning gods revealed will. what meant by this word doing . vvhat meant by earth and heaven . the order of the three last petitions . the three last petitions . the fourth petition . what meant by bread. what meant by give . give us . this day . our daily . vvhat we begge in this petition . the fifth petition . vvhat is meant by debts . what we aske in this petition . the reason of this petition . the sixt petition . the summe of the sixt petition . of the temptations , and the causes why we must pray against them . how god may be said to tempt us . what is meant by deliver us from evill . vvhat is meant by evill . vvhat things we pray for in this petition . conclusion of the lords prayer . vvhat is meant by kingdome . vvhat is meant by power . vvhat is meant by glory . vvhat meant by thine . vvhat by for ever . vvhat is meant by amen . vvhether it be lawfull to use any other forme of prayer . vvhat pulike prayer is . vvhat private prayer is . vvhat ordinary prayer is . what extraordinary prayer is . circumstances of prayer . gesture in prayer . of the place of prayer . of the time of prayer . of fasting . what an holy fast is . of the time of fasting . of the kinds of fasting . of a publick fast. of a private fast. who are to fast . of the parts of a christian fast. of a holy feast . of the time of feasting . in what an holy feast consisteth . of vowes . who are to vow . what is to be vowed . the duty of those that have vowed . of almes . who are to give almes . whereof we must give almes . how much must be given . to whom almes must be given . what order must be observed in giving with what affection almes must be given . the fruits of almes-deeds . of vocation . externall . internall . meanes of vocation . inward . outward . inward , the spirit of god. of the church visible . the infallible markes of a true visible church . vvhether the church may erre . in what cases we may separate from a corrupt church . of the enemies of the church . of the governours of the church . things proper to the visible church . the word . sacraments . censures . of the word . what things are common between godly and wicked hearers . things proper to godly hearers . how justifying faith differeth from the faith of worldlings . of the sacraments . the sacraments of great use . vvhat a sacrament is . the use of sacraments . the ends why sacraments are instituted the persons that are actors in the sacraments , and their actions . of preparation to the sacraments . duties in the action of receiving . duties after receiving . of the old testament , and the sacraments of it . the new administration of the gospel . the sacraments of the new testament . of baptisme , what it is . whether diving or dipping be essentiall to baptisme . sprinkling in baptisme warrantable . the inward part , or thing signified in baptisme . the similitude betweene the signe and thing signified . the benefit of baptisme to a common christian. to whom baptisme is effectuall . how infants may be capable of the grace of the sacrament . what benefit elect infants have by baptisme for the present . the lawfulnesse of infants baptism . baptisme not of absolute necessity to salvation . baptism to be highly accounted of . that many have a slight esteem of this ordinance . what the meanes are to reforme this slight esteem . of the lords supper . what it is . the differences between baptisme and the lords supper . why it is called the lords supper . of the matter of the lords supper . that the bread and wine are not changed into the body and blood of christ of the forme of this sacrament of the lords supper . the sacramentall actions of the minister . of the consecration of the bread and wine . the sacramentall actions of the receivers . the ends and uses of the lords supper . who are to receive the lords supper . preparation to the lords table . duties in the action of receiving to be performed by the communicant . duties to be performed after the action . of the censures of the church . of the degrees of censures . of the kindes of censures . of private admonition . the degrees of private admonition . . most private . how we must reprove . . the second degree of private admonition . of publick admonition . of suspension . of excommunication . anathema maranatha . of the enemies of the church . of the generall apostasie . of antichrist , and who he is . what difference between christs miracles and the popes . the seat of antichrist . of the last judgement . why the righteous dye . of particular judgment at the houre of death . of the generall judgement . of the preparation to the last judgement . the signes of the last judgement . the second thing in the preparation . the third thing . the fourth thing . the fift thing . the act of judgment , & how performed . the execution of the last judgement . the state of the reprobate in hell . the state of the elect in heaven . the use of this doctrine concerning the last judgment . finis . errata . page . line . for saith read truth . p. . l. . for distinction read definition . p. . l. ▪ read , you shall no more call for me in baal . p. . l. . for private good read private prayer . p. . l. , for preferring read preserving . p. . l. . for revile read reveale . p. . l. . for towards them read before them . p. . l. . for owne read very . p. . l. . for commended read commanded . p. l. . for goe , read and therefore . p. . l. . for retained read received . l. . for retaine read receive . p. . l. . read , the publike are either . p. . l. . for thirst read christ. p. . l. . leave out [ other . ] p. . l. . for proposeth read purposeth . p. . l. . for hands read hearts . p. . l. . for of read and. p. . l. . read , now in the time . p. . l. . read , but where god denieth . p. . l. . leave out [ but. ] p. . l. . for , which we have alone , read , which we have not . p. . l. . for groaning read growing p. . l. . for examination read excommunication . immanuel , or , the mystery of the incarnation of the son of god : unfolded by james vsher archbishop of armagh , john . . the word was made flesh . london , printed by m. f. for rich. royston , and are to bee sold at his shop , at the sign of the angel in ivy-lane . mdcxlv . the mystery of the incarnation of the son of god. the holy prophet in the book of the a proverbs , poseth all such as have not learned wisdome , nor known the knowledge of the holy , with this question : who hath ascended up into heaven , or descended ? who hath gathered the wind in his fists ? who hath bound the waters in a garment ? who hath established all the ends of the earth ? what is his name , and what is his sons name , if thou canst tell ? to help us herein , the son himself did tell us , when hee was here upon earth , that b none hath ascended up to heaven , but hee that descended from heaven , even the son of man which is in heaven . and that wee might not bee ignorant of his name , the prophet isaiah did long before foretell , that c vnto us a childe is born , and unto us a son is given ; whose name shall bee called wonderfull , counseller , the mighty god , the everlasting father , the prince of peace . where , if it bee demanded , how these things can stand together ? that the son of man speaking upon earth , should yet at the same instant bee in heaven ? that the father of eternity should bee born in time ? and that the mighty god should become a childe ; which is the weakest state of man himself ? wee must call to minde , that the first letter of this great name , is wonderfull . when hee appeared of old to manoah , his name was wonderfull , and hee did wonderously , judg. . , . but that , and all the wonders that ever were , must give place to the great mystery of his incarnation , and in respect thereof cease to bee wonderfull : for of this work that may bee verifyed , which is spoken of those wonderfull judgements , that god brought upon aegypt ; when hee would d shew his power , and have his name declared throughout all the earth . e before them were no such ; neither after them shall bee the like . neither the creation of all things out of nothing , which was the beginning of the works of god ( those six working dayes putting as it were an end , to that long sabbath that never had beginning ; wherein the father , son , and holy ghost did infinitely f glorifie themselves and g rejoyce in the fruition one of another , without communicating the notice thereof unto any creature ) nor the resurrection from the dead , and the restauration of all things , the last works that shall goe before that everlasting sabbath ( which shall have a beginning , but never shall have end : ) neither that first , i say , nor these last , though most admirable peeces of work , may bee compared with this ; wherein the lord was pleased to shew the highest pitch ( if any thing may bee said to bee highest in that which is infinite and exempt from all measure and dimensions ) of his wisdome , goodnesse , power and glory . the heathen chaldeans , to a question propounded by the king of babel , make answer ; h that it was a rare thing which hee required , and that none other could shew it , except the gods , whose dwelling is not with flesh . but the rarity of this lyeth in the contrary to that which they imagined to bee so plain : that hee i who is over all , god blessed for ever , should take our flesh and dwell , or * pitch his tabernacle with us . that as k the glory of god filled the tabernacle , ( which was a l figure of the humane nature of our lord ) with such a kinde of fulnesse , that moses himself was not able to approach unto it ; ( therein comming short , m as in all things , of the lord of the house ) and filled the temple of solomon ( a type likewise n of the body of our prince of peace ) in o such sort that the priests could not enter therein : so p in him all the fulnesse of the godhead should dwell bodily . and therefore , if of that temple , built with hands , solomon could say with admiration : q but will god in very deed dwell with men on the earth ? behold , heaven and the heaven of heavens can not contain thee ; how much lesse this house , which i have built ? of the true temple , that is not of this building , wee may with greater wonderment say with the apostle , r without controversie , great is the mystery of religion : god was manifested in the flesh . yea , was made of a woman , and born of a virgin : a thing so s wonderfull , that it was given for a signe unto unbeleevers seven hundred and forty yeers before it was accomplished ; even a signe of gods own choosing , among all the wonders in the depth , or in the heighth above . therefore the lord himself shall give you a signe . behold , a virgin shall conceive and bear a son , and shall call his name immanuel , esa. . . a notable wonder indeed , and great beyond all comparison . that the son of god should bee t made of a woman ; even made of that woman , which vvas u made of by himself . that her womb then , and the x heavens now , should contain him , vvhom y the heaven of heavens can not contain . that hee who had both father and mother , whose pedegree is upon record even up unto adam , who in the fulnesse of time vvas brought forth in bethlehem , and when hee had finished his course was cut off out of the land of the living at jerusalem ; should yet notwithstanding bee in truth , that which his shadow melchisedec was onely in the conceite of the men of his time , z without father , without mother , without pedegree , having neither beginning of dayes nor end of life . that his father should bee a greater then hee ; and yet hee his fathers b equall . that hee c is , before abraham was ; and yet abrahams birth preceded his , wel-nigh the space of two thousand yeers . and finally , that hee who was davids son , should yet bee davids lord : d a case which plunged the greatest rabbies among the pharisees ; who had not yet learned this wisdome , nor known this knowledge of the holy . the untying of this knot dependeth upon the right understanding of the wonderfull conjunction of the divine and humane nature in the unity of the person of our redeemer . for by reason of the strictnesse of this personall union , whatsoever may bee verifyed of either of those natures , the same may bee truely spoken of the whole person , from whethersoever of the natures it bee denominated . for the clearer conceiving whereof , wee may call to minde that which the apostle hath taught us touching our saviour . e in him dwelleth all the fulnesse of the godhead bodily , that is to say , by such a personall and reall union , as doth inseparably and everlastingly conjoyn that infinite godhead with his finite manhood in the unity of the self-same individuall person . hee in whom that fulnesse dwelleth , is the person : that fulnesse which so doth dwell in him , is the natvre . now there dwelleth in him not onely the fulnesse of the godhead , but the fulnesse of the manhood also . for wee beleeve him to bee both perfect god , begotten of the substance of his father before all worlds ; and perfect man , made of the substance of his mother in the fulnesse of time . and therefore wee must hold , that there are two distinct natures in him : and two so distinct , that they doe not make one compounded nature ; but still remain uncompounded and unconfounded together . but hee in whom the fulnesse of the manhood dwelleth is not one , and hee in whom the fulnesse of the godhead , another : but hee in whom the fulnesse of both those natures dwelleth , is one and the same immanuel , and consequently it must bee beleeved as firmly , that hee is but one person . and here wee must consider , that the divine nature did not assume an humane person , but the divine person did assume an humane nature : and that of the three divine persons , it was neither the first nor the third that did assume this nature ; but it was the middle person , who was to bee the middle one , that must undertake this mediation betwixt god and us , which was otherwise also most requisite , as well for the better preservation of the integrity of the blessed trinity in the godhead , as for the higher advancement of mankinde by means of that relation which the second person the mediator did beare unto his father . for if the fulnesse of the godhead should have thus dwelt in any humane person , there should then a fourth person necessarily have been added unto the godhead : and if any of the three persons , beside the second , had been born of a woman ; there should have been two sons in the trinity . whereas now the son of god and the son of the blessed virgin , being but one person , is consequently but one son ; and so no alteration at all made in the relations of the persons of the trinity . againe , in respect of us , the apostle sheweth , that for this very end f god sent his own son made of a woman ; that we might receive the adoption of sons : and thereupon maketh this inference ; wherefore thou art no more a servant but a son , and if a son , then an heire of god through christ : intimating thereby , that what relation christ hath unto god by nature , wee being found in him have the same by grace . by nature hee is g the onely begotten son of the father : but this is the high grace hee hath purchased for us ; that h as many as received him , to them hee gave power , or priviledge , to become the sons of god , even to them that beleeve on his name . for although hee reserve to himselfe the preheminence , which is due unto him in a * peculiar manner , of being i the first born among many brethren : yet in him , and for him , the rest likewise by the grace of adoption are all of them accounted as first-bornes . so god biddeth moses to say unto pharaoh : k israel is my son , even my first born . and i say unto thee ; let my son goe , that hee may serve mee : and if thou refuse to let him goe ; behold , i will slay thy son , even thy first born . and the whole israel of god , consisting of jew and gentile , is in the same sort described by the apostle to bee l the generall assembly and church of the first born inrolled in heaven . for the same reason that maketh them to bee sons , to wit , their incorporation into christ , the self-same also maketh them to be first-bornes : so as ( however it fall out by the grounds of our common law ) by the rule of the gospel this consequence will still hold true ; m if children , then heirs , heirs of god and joynt-heires with christ. and so much for the son , the person assuming . the nature assumed , is the seed of abraham , heb. . . the seed of david , rom. . . the seed of the woman , gen. . . the word , n the second person of the trinity , being o made flesh , that is to say , p gods own son being made of a woman , and so becomming truely and really q the fruite of her wombe . neither did hee take the substance of our nature onely , but all the properties also and the qualities thereof : so as it might bee said of him , as it was of r elias and the s apostles ; that hee was a man subject to like passions as wee are . yea hee subjected himself t in the dayes of his flesh to the same u weaknesse which we find in our own fraile nature , and was compassed with like infirmities ; and in a word , in all things was made like unto his brethren , sin onely excepted . wherein yet wee must consider , that as hee took upon him , not an humane person , but an humane nature : so it was not requisite hee should take upon him any personall infirmities , such as are , madnesse , blindenesse , lamenesse , and particular kindes of diseases , which are incident to some onely and not to all men in generall ; but those alone which doe accompany the whole nature of mankinde , such as are hungring , thirsting , wearinesse , griefe , paine , and mortality . wee are further here also to observe in this our x melchisedec , that as he had no mother in regard of one of his natures , so he was to have no father in regard of the other ; but must bee born of a pure and immaculate virgin , without the help of any man : according to that which is writen . y the lord hath created a new thing in the earth : a woman shall compasse a man. and this also was most requisite , as for other respects , so for the exemption of the assumed nature from the imputation and pollution of adams sin . for z sin having by that one man entred into the world ; every father becommeth an adam unto his childe , and conveyeth the corruption of his nature unto all those whom hee doth beget . therefore our saviour assuming the substance of our nature , but not by the ordinary way of naturall generation , is thereby freed from all the touch and taint of the corruption of our flesh ; which by that means onely is propagated from the first man unto his posterity . whereupon , hee being made of man but not by man , and so becomming the immediate fruit of the womb , and not of the loyns , must of necessity bee acknowledged to be * that holy thing , which so was born of so blessed a mother . who although shee were but the passive and materiall principle of which that precious flesh was made , and the holy ghost the agent and efficient ; yet cannot the man christ jesus thereby bee made the son of his a own spirit . because fathers doe beget their children out of their own substance : the holy ghost did not so , but framed the flesh of him , from whom himself proceeded , out of the creature of them both , b the handmaid of our lord ; whom from thence all generations shall call blessed . that blessed womb of hers was the bride-chamber , wherein the holy ghost did knit that indissoluble knot betwixt our humane nature and his deity : the son of god assuming into the unity of his person that which before he was not ; and yet without change ( for so must god still bee ) remaining that which hee was , whereby it came to passe , that c this holy thing which was born of her , was indeed and in truth to bee called the son of god. which wonderfull connexion of two so infinitely differing natures in the unity of one person , how it was there effected ; is an inquisition fitter for an angelicall intelligence , then for our shallow capacity to look after : to which purpose also wee may observe , that in the fabrick of the ark of the covenant , d the posture of the faces of the cherubims toward the mercy-seat ( the type of our saviour ) was such , as would point unto us , that these are the things which the angels desire to * stoope and look into . and therefore let that satisfaction , which the angel gave unto the mother virgin ( whom it did more specially concern to move the question , e how may this bee ? ) content us , f the power of the highest shall overshadow thee . for as the former part of that speech may informe us , that g with god nothing is impossible : so the latter may put us in minde , that the same god having overshadowed this mystery with his own vaile , wee should not presume with the men of bethshemesh to look into this ark of his ; lest for our curiosity wee bee smitten , as they were . onely this wee may safely say , and must firmely hold : that as the distinction of the persons in the holy trinity , hindreth not the unity of the nature of the godhead , although every person intirely holdeth his owne incommunicable property ; so neither doth the distinction of the two natures in our mediatour any way crosse the unity of his person , although each nature remaineth * intire in it self , and retaineth the properties agreeing thereunto , without any conversion , composition , commixtion , or confusion . when i moses beheld the bush burning with fire , and yet no whit consumed , he wondred at the sight , and said ; i will now turn aside , and see this great sight , why the bush is not burnt . but when god thereupon called unto him out of the midst of the bush , and said , draw not nigh hither , and told him who he was ; moses trembled , hid his face , and durst not behold god. yet , although being thus warned , we dare not draw so nigh ; what doth hinder but we may stand aloof off , and wonder at this great sight ? k our god is a consuming fire ; saith the apostle : and a question wee finde propounded in the prophet . l who among us shall dwell with the devouring fire ? who amongst us shall dwell with the everlasting burnings ? moses was not like other prophets , but m god spake unto him face to face , as a man speaketh unto his friend : and yet for all that , when hee besought the lord that he would shew him his glory ; hee received this answer , n thou canst not see my face : for there shall no man see me , and live . abraham before him , though a special o friend of god , and the p father of the faithfull , the children of god ; yet held it a great matter that he should take upon him so much as to q speak unto god , being but dust and ashes . yea , the very angels themselves ( r which are greater in power and might ) are fain to s cover their faces , when they stand before him ; as not being able to behold the brightnesse of his glory . with what astonishment then may wee behold our dust and ashes assumed into the undivided unity of gods own person ; and admitted to dwell here , as an inmate , under the same roofe ; and yet in the midst of those everlasting burnings , the bush to remain unconsumed , and to continue fresh and green for evermore ? yea , how should not wee with abraham rejoyce to see this day , wherein not onely our nature in the person of our lord jesus is found to dwell for ever in those everlasting burnings ; but , in and by him , our own persons also are brought so nigh thereunto , that t god doth set his sanctuary and tabernacle among us , and dwell with us ; and ( which is much more ) maketh us our selves to be the u house and the x habitation , wherein he is pleased to dwell by his spirit , according to that of the apostle , y yee are the temple of the living god , as god hath said ; i will dwell in them and walk in them , and i will be their god , and they shall be my people . and that most admirable prayer , which our saviour himself made unto his father in our behalf . z i pray not for these alone , but for them also which shall beleeve on me through their word : that they all may be one , as thou father art in me , and i in thee , that they also may be one in us ; that the world may beleeve that thou hast sent me . i in them , and thou in mee , that they may be made perfect in one ; and that the world may know that thou hast sent me , and hast loved them as thou hast loved me . to compasse this conjunction betwixt god and us , he that was to be our a jesus or saviour , must of necessity also be immanuel ; which being interpreted is , god with us : and therefore in his person to be immanuel , that is , god dwelling with our flesh ; because he was by his office to to be immanuel , that is , he who must make god to be at one with us . for this being his proper office , to be b mediatour between god and men , he must partake with both : and being before all eternity consubstantiall with his father , he must at the appointed time become likewise consubstantiall with his children . c forasmuch then as the children are partakers of flesh and bloud ; he also himself likewise took part of the same , saith the apostle . we read in the romane history , that the sabines and the romanes joyning battell together , upon such an occasion as is mentioned in the last chapter of the book of judges , of the children of benjamin , catching every man a wife of the daughters of shiloh : the women being daughters to the one side , and wives to the other , interposed themselves and took up the quarrell : so that by the mediation of these , who had a peculiar interest in either side , and by whose means this new alliance was contracted betwixt the two adverse parties ; they who before stood upon highest tearms of hostility , * did not onely entertain peace , but also joyned themselves together into one body , and one state . god and we were d enemies ; before wee were reconciled to him by his son. hee that is to be e our peace , and to reconcile us unto god , and to slay this enmity , must have an interest in both the parties that are at variance , and have such a reference unto either of them , that he may bee able to send this comfortable message unto the sons of men : f goe to my brethren , and say unto them : i ascend unto my father , and your father ; and to my god , and your god. for , as long as g hee is not ashamed to call us brethren ; h god is not ashamed to bee called our god. and his entring of our apparance , in his own name and ours , after this manner ; i behold , i , and the children which god hath given mee ; is a motive strong enough to appease his father , and to turn his favourable countenance toward us : as on the other side , when wee become unruly and prove rebellious children ; no reproofe can bee more forcible , nor inducement so prevalent ( if there remaine any sparke of grace in us ) to make us cast downe our weapons and yeeld , then this . k doe ye thus requite the lord , o foolish people and unwise ? is not hee thy father that hath bought thee ? and bought thee , l not with corruptible things , as silver and gold , but with the precious bloud of his own son ? how dangerous a matter it is to be at ods with god , old eli sheweth by this main argument . m if one man sin against another , the judge shall judge him ▪ but if a man sinne against the lord , who shall plead or intreat for him ? and job , before him . n he is not a man as i am , that i should answer him , and we should come together in judgment : neither is there any days-man or vmpire betwixt us , that might lay his hand upon us both . if this generall should admit no manner of exception , then were we in a wofull case , and had cause to weep much more then s. john did in the revelation ; when o none was found in heaven , nor in earth , nor under the earth , that was able to open the book which he saw in the right hand of him that sate upon the throne , neither to looke thereon . but as s. john was wished there , to refrain his weeping ; because p the lyon of the tribe of juda , the root of david , had prevailed to open the book , and to loose the seven seals thereof : so he himself elsewhere giveth the like comfort unto all of us in this particular . q if any sin , we have an advocate with the father , jesus christ the righteous : and he is a propitiation for our sins ; and not for ours onely , but also for the sins of the whole world . for as r there is one god , so is there one mediatour betweene god and men , the man christ jesus : who gave himself a ransome for all ; and in discharge of this his office of mediation , as the onely fit umpire to take up this controversie , was to lay his hand aswell upon god the party so highly offended , as upon man the party so basely offending . in things concerning god , the priesthood of our mediatour is exercised : s for every high priest is taken from among men , and ordained for men in things pertaining to god. the parts of his priestly function are two ; satisfaction and intercession : the former wherof giveth contentment to gods justice ; the latter soliciteth his mercy , for the application of this benefit to the children of god in particular . whereby it commeth to passe , that god in t shewing mercy upon whom he will shew mercy , is yet for his justice no loser : being both u just , and the justifier of him which beleeveth in jesus . by vertue of his intercession , our mediatour x appeareth in the presence of god for us , and y maketh request for us . to this purpose , the apostle noteth in the iiiith . to the hebrewes , i. that we have a great high priest , that is passed into the heavens , jesus the son of god. ( vers . . ) ii. that we have not an high priest which cannot be touched with the feeling of our infirmities , but was in all things tempted as we are ; yet without sin . ( vers . . ) betwixt the having of such , and the not having of such an intercessor , betwixt the heighth of him in regard of the one , and the lowlinesse in regard of his other nature , standeth the comfort of the poor sinner . he must be such a sutor as taketh our case to heart : and therefore z in all things it behoved him to be made likeunto his brethren , that he might be a mercifull and faithfull high priest. in which respect as it was needfull he should partake with our flesh and bloud , that he might be tenderly affected unto his brethren : so likewise for the obtaining of so great a sute , it behoved he should bee most dear to god the father , and have so great an interest in him , as he might always be sure to be a heard in his requests : who therefore could be no other , but he of whom the father testified from heaven ; b this is my beloved son in whom i am well pleased . it was fit our intercessor should be man , like unto our selves ; that we might c boldly come to him , and find grace to help in time of need : it was fit he should be god , that he might boldly goe to the father , without any way disparaging him ; as being his d fellow , and e equall . but such was gods love to justice , and hatred to sinne ; that he would not have his justice swallowed up with mercie , nor sinne pardoned without the making of fit reparation . and therefore our mediatour must not look to procure for us a simple pardon without more adoe ; but must be a f propitiation for our sinnes , and redeem us by fine and g ransome : and so not onely be the master of our requests , to intreat the lord for us ; but also take upon him the part of an h advocate , to plead full satisfaction made by himself , as our i surety , unto all the debt wherewith we any way stood chargeable . now the satisfaction which our surety bound himself to perform in our behalfe , was of a double debt : the principall , and the accessorie . the principall debt is obedience to gods most holy law : which man was bound to pay as a perpetuall tribute to his creator , although he had never sinned ; but , being now by his own default become bankrupt , is not able to discharge in the least measure . his surety therefore being to satisfie in his stead , none will bee found fit to undertake such a payment , but he who is both god and man. man it is fit he should bee , because man was the party that by the articles of the first covenant was tyed to this obedience ; and it was requisite that , k as by one mans disobedience many were made sinners , so by the obedience of one man likewise many should be made righteous . again , if our mediatour were onely god , he could have performed no obedience ( the godhead being free from all manner of subjection : ) and if he were a bare man , although he had been as perfect as adam in his integrity , or the angels themselves ; yet being left unto himselfe amidst all the temptations of satan and this wicked world , he should be subject to fall , as they were : or if he should hold out , as l the elect angels did ; that must have been ascribed to the grace and favour of an other : whereas the giving of strict satisfaction to gods justice was the thing required in this behalf . but now being god , as well as man , he by his own m eternall spirit preserved himself without spot : presenting a far more satisfactory obedience unto god , then could have possibly been performed by adam in his integrity . for , beside the infinite difference that was betwixt both their persons , which maketh the actions of the one beyond all comparison to exceed the worth and value of the other : we know that adam was not able to make himselfe holy ; but what holinesse he had , he received from him who created him according to his owne image : so that whatsoever obedience adam had performed , god should have n eaten but of the fruit of the vineyard which himselfe had planted ; and o of his own would all that have been , which could be given unto him . but christ did himself sanctifie that humane nature which he assumed ; according to his own saying , joh. . . for their sakes i sanctifie my self : and so out of his own peculiar store did he bring forth those precious treasures of holy obedience , which for the satisfaction of our debt he was pleased to tender unto his father . againe , if adam had p done all things which were commanded him , hee must for all that have said : i am an unprofitable servant ; i have done that which was my duty to doe : whereas in the voluntary obedience , which christ subjected himself unto , the case stood far otherwise . true it is , that if we respect him in his humane nature , q his father is greater then he ; and he is his fathers r servant : yet in that he said , and most truly said , that god was his father , s the jews did rightly infer from thence , that he thereby made himself equall with god ; and t the lord of hosts himselfe hath proclaimed him to bee the man that is his fellow . being such a man therefore , and so highly born ; by the priviledge of his birth-right , hee might have claimed an exemption from the ordinary service whereunto all other men are tyed : and by being u the kings son , have freed himself from the payment of that tribute which was to be exacted at the hands of strangers . when x the father brought this his first-begotten into the world , he said ; let all the angels of god worship him : and at the very instant wherein the son advanced our nature into the highest pitch of dignitie , by admitting it into the unity of his sacred person , that nature so assumed was worthy to be crowned with all glory and honour : and he in that nature might then have set himself down y at the right hand of the throne of god ; tyed to no other subjection then now he is , or hereafter shall be ; when after the end of this world he shall have delivered up the kingdome to god the father . for then also , in regard of his assumed nature , he z shall be subject unto him that put all other things under him . thus the son of god , if he had minded onely his own things , might at the very first have attained unto the joy that was set before him : but a looking on the things of others , he chose rather to come by a tedious way and wearisome journey unto it , not challenging the priviledge of a son , but taking upon him the form of a mean servant . whereupon in the dayes of his flesh , hee did not serve as an honourable commander in the lords host , but as an ordinary soldier : he made himself of no reputation , for the time as it were * emptying himself of his high state and dignity ; hee humbled himself , and became obedient untill his death ; being content all his life long to be b made under the law : yea , so farre , that as he was sent c in the likenesse of sinfull flesh , so he disdained not to subject himself unto that law , which properly did concern sinfull flesh . and therefore howsoever circumcision was by right appliable onely unto such as were d dead in their sins , and the uncircumcision of their flesh ; yet he , in whom there was no body of the sins of the flesh to be put off , submitted himself notwithstanding thereunto : not onely to testifie his communion with the fathers of the old testament ; but also by this means to tender unto his father a bond , signed with his own bloud , whereby he made himself in our behalf a debtor unto the whole law. for i testifie ( saith e the apostle ) to every man that is circumcised , that he is a debtor to the whole law. in like manner baptisme appertained properly unto such as were defiled , and had need to have their f sins washed away : and therefore when all the land of judea and they of jerusalem went out unto john , they g were all baptized of him in the river jordan , confessing their sinnes . among the rest came our saviour also : but the baptist considering that he had need to be baptized by christ , and christ no need at all to be baptized by him , refused to give way unto that action ; as altogether unbefitting the state of that immaculate lambe of god , who was to take away the sinne of the world. yet did our mediatour submit himself to that ordinance of god also : not onely to testifie his communion with the christians of the new testaments ; but especially ( which is the reason yeelded by himselfe ) because h it became him thus to fulfill all righteousnesse . and so having fulfilled all righteousnesse , whereunto the meanest man was tyed , in the days of his pilgrimage ( which was more then he needed to have undergone , if he had respected only himself : ) the works which he performed were truly workes of supererogation , which might be put upon the account of them whose debt hee undertook to discharge ; and being performed by the person of the son of god , must in that respect not onely be equivalent , but infinitely over-value the obedience of adam and all his posterity , although they had remained in their integrity , and continued untill this houre , instantly serving god day and night . and thus for our main and principall debt of obedience , hath our mediatour given satisfaction unto the justice of his father ; with i good measure , pressed down , shaken together , and running over . but beside this , we were lyable unto another debt ; which wee have incurred by our default , and drawne upon our selves by way of forfeiture and nomine poenae . for as k obedience is a due debt , and gods servants in regard thereof are truly debters : so likewise is sinne a l debt , and sinners m debters , in regard of the penalty due for the default . and as the payment of the debt which commeth nomine poenae , dischargeth not the tenant afterwards from paying his yearly rent ; which of it self would have been due , although no default had been committed : so the due payment of the yearly rent , after the default hath been made , is no sufficient satisfaction for the penalty already incurred . therefore our surety , who standeth chargeable with all our debts , as he maketh payment for the one by his active , so must he make amends for the other by his passive obedience : he must first n suffer , and then enter into his glory . o for it became him , for whom are all things , and by whom are all things , in bringing many sons unto glory , to make the captain of their salvation perfect ( that is , a perfect accomplisher of the worke which he had undertaken ) through sufferings . the godhead is of that infinite perfection , that it cannot possibly be subject to any passion . he therefore that had no other nature but the godhead , could not pay such a debt as this ; the discharge whereof consisted in suffering and dying . it was also fit , that gods justice should have been satisfied in that nature which had transgressed ; and that the same nature should suffer the punishment , that had committed the offence . p forasmuch then as the children were partakers of flesh and bloud , he also himself likewise took part of the same : that through death he might destroy him that had the power of death , that is , the devil ; and deliver them who through fear of death were all their life time subject to bondage . such and so great was the love of god the father toward us , q he spared not his own sonne , but delivered him up for us all : and so transcendent was the love of the son of god toward the sons of men , that he desired not to be spared ; but rather then they should lie under the power of death , was of himself most willing to suffer death for them : which seeing in that infinite nature , which by eternall generation hee received from his father , he could not doe , he resolved in the appointed time to take unto himselfe a mother , and out of her substance to have a body framed unto himself , wherein he might r become obedient unto death , even the death of the crosse , for our redemption . and therefore s when hee commeth into the world , he saith unto his father , a body hast thou fitted me ; lo , i come to doe thy will o god. by the which will ( saith the t apostle ) wee are sanctified , through the offering of the body of jesus christ once for all . thus we see it was necessary for the satisfaction of this debt , that our mediatour should be man : but he that had no more in him then a man , could never be able to goe through with so great a work . for if there should be found a man as righteous as adam was at his first creation , who would be content to suffer for the offence of others : his suffering possibly might serve for the redemption of one soul ; it could be no sufficient ransome for those u innumerable multitudes that were to be x redeemed to god out of every kindred , and tongue , and people , and nation . neither could any man or angel be able to hold out , if a punishment equivalent to the endlesse sufferings of all the sinners in the world should at once bee laid upon him . yea , the very powers of christ himself , upon whom y the spirit of might did rest , were so shaken in this sharp encounter ; that he , who was the most accomplisht pattern of all fortitude , stood z sore amazed , and a with strong crying and tears prayed that , b if it were possible , the houre might passe from him . c this man therefore being to offer one sacrifice for sins for ever ; to the burning of that sacrifice he must not onely bring the d coals of his love as strong as death , and as ardent as the fire which hath a most vehement flame , but he must add thereunto those e everlasting burnings also , even the flames of his most glorious deity : and therefore f through the eternall spirit must he offer himself without spot unto god ; that hereby he might g obtain for us an eternall redemption . the bloud whereby the church is purchased , must bee h gods own bloud : and to that end must i the lord of glory be crucified ; k the prince and author of life be killed ; he l whose eternall generation no man can declare , be cut off out of the land of the living ; and the man that is gods own fellow be thus smitten ; according to that vvhich god himselfe foretold by his prophet . m awake , o sword , against my shepherd , and against the man that is my fellow , saith the lord of hosts : smite the shepherd , and the sheep shall be scattered . the people of israel , we read , did so value the life of david their king , that they counted him to be worth n tenne thousand of themselves : how shall we then value of o davids lord ; p who is the blessed and onely potentate , the king of kings , and lord of lords ? it was indeed our nature that suffered ; but he that suffered in that nature , q is over all , god blessed for ever : and for such a person to have suffered but one houre , was more then if all other persons had suffered ten thousand millions of years . but put case also , that the life of any other singular man might be equivalent to all the lives of whole mankind : yet the laying down of that life would not be sufficient to doe the deed , unlesse he that had power to lay it down had power likewise to take it up again . for , to be detained always in that prison r from whence there is no comming out before the payment of the uttermost farthing ; is to lie always under execution , and to quit the plea of that full payment of the debt wherein our surety stood engaged for us . and therefore the apostle upon that ground doth rightly conclude ; that s if christ be not raised , our faith is vaine , we are yet in our sinnes : and consequently , that as he must be t delivered to death for our offences , so he must be raised again for our justification . yea , our saviour himself , knowing full well what he was to undergoe for our sakes , told us before-hand , that the comforter whom hee would send unto us , should u convince the world , that is , fully satisfie the consciences of the sons of men , concerning that x everlasting righteousnesse , which was to bee brought in by him , upon this very ground : because i goe to my father , and ye see mee no more . for if he had broken prison , and made an escape , the payment of the debt , which as our surety he took upon himself , being not yet satisfied ; he should have been seen here again : heaven would not have held him , more then paradise did adam , after hee had fallen into gods debt and danger . but our saviour raising himselfe from the dead , presenting himself in heaven before him unto whom the debt was owing , and maintaining his standing there , hath hereby given good proof , that he is now a free man , and hath fully discharged that debt of ours for vvhich he stood committed . and this is the evidence we have to shew of that righteousnesse , whereby we stand justified in gods sight : according to that of the apostle . y who shall lay any thing to the charge of gods elect ? it is god that justifieth : who is he that condemneth ? it is christ that died , yea rather that is risen again ; who is even at the right hand of god , who also maketh intercession for us . now although an ordinary man may easily part with his life ; yet doth it not lie in his power to resume it again at his own will and pleasure . but he that must doe the turn for us , must be able to say as our jesus did , z i lay down my life that i might take it again . no man taketh it from me , but i lay it down of my self : i have power to lay it down , and i have power to take it again : and in another place ; a destroy this temple , and in three days i will raise it up ; saith he unto the jews , speaking of the temple of his body . an humane nature then he must have had , which might be subject to dissolution : but being once dissolved , hee could not by his own strength ( which was the thing here necessarily required ) raise it up again ; unlesse he had b declared himselfe to be the son of god with power , by the resurrection from the dead . the manhood could suffer , but not overcome the sharpnesse of death : the godhead could suffer nothing , but overcome any thing . he therefore that was both to suffer and to overcome death for us , must be partaker of both natures : that c being put to death in the flesh , he might be able also to quicken himself by his own spirit . and now are wee come to that part of christs mediation , which concerneth the conveyance of d the redemption of this purchased possession unto the sons of men . a dear purchase indeed , which was to be redeemed with no lesse price then the bloud of the son of god : but what should the purchase of a stranger have been to us ? or what should we have been the better for all this ; if we could not derive our descent from the purchaser , or raise some good title whereby we might estate our selves in his purchase ? now this was the manner in former time in israel , concerning redemptions : that unto him who was the next of kinne belonged the right of being e goël , or the redeemer . and job had before that left this glorious profession of his faith unto the perpetuall memory of all posterity . f i know that my goël or redeemer liveth , and at the last shall arise upon the dust ( or , stand upon the earth . ) and after this my skin is spent ; yet in my flesh shall i see god. whom i shall see for my self , and mine eyes shall behold , and not another for me . whereby we may easily understand , that his and our redeemer was to be the invisible god ; and yet in his assumed flesh made visible even to the bodily eyes of those whom he redeemed . for if he had not thus assumed our flesh ; how should we have been of his bloud , or claimed any kindred to him ? and unlesse the godhead had by a personall union been unseparably conjoyned unto that flesh ; how could he therein have been accounted our next of kinne ? for the better clearing of which last reason ; we may call to minde that sentence of the apostle . g the first man is of the earth earthy : the second man is the lord from heaven . where , notwithstanding there were many millions of men in the world betwixt these two ; yet we see our redeemer reckoned the second man : and why ? but because these two were the only men who could be accounted the prime fountains from whence all the rest of mankind did derive their existence and beeing . for as all men in the world by mean descents doe draw their first originall from the first man : so in respect of a more immediate influence of efficiency and operation doe they owe their beeing unto the second man , as he is the lord from heaven . this is gods own language unto jeremy , h before i formed thee in the belly , i knew thee ; and this is davids acknowledgement , for his part ; i thy hands have made me and fashioned me ; k thou hast covered me in my mother womb : l thou art he that took me out of my mothers bowels : and jobs , for his also . m thy hands have made mee and fashioned mee together round about : thou hast clothed me with skin and flesh , and hast fenced me with bones and sinews : and the n apostles , for us all : in him we live , and move , and have our beeing : who inferreth also thereupon , both that we are the off-spring or generation of god ; and that he is not far from every one of us . this being to be admitted for a most certain truth ( notwithstanding the opposition of all gain-sayers ) that * god doth more immediately concurre to the generation and all other motions of the creature , then any naturall agent doth or can doe . and therefore , if o by one mans offence , death reigned by one ; much more they which receive abundance of grace and of the gift of righteousnesse , shall reigne in life by one , jesus christ. considering that this second man is not onely as universall a principle of all our beeings , as was that first , and so may sustain the common person of us all , as well as he ; but is a farre more immediate agent in the production thereof : not , as the first , so many generations removed from us , but more neere unto us then our very next progenitours ; and in that regard justly to be accounted our next of kinne , even before them also . yet is not this sufficient neither : but there is an other kind of generation required , for which we must be beholding unto the second man , the lord from heaven ; before we can have interest in this purchased redemption . for as the guilt of the first mans transgression is derived unto us by the meanes of carnall generation : so must the benefit of the second mans obedience be conveyed unto us by spirituall regeneration . and this must be laid down as a most undoubted verity ; that , p except a man be born again , hee cannot see the kingdome of god ; and that every such must be q born , not of bloud , nor of the will of the flesh , nor of the will of man , but of god. now , as our mediatour in respect of the adoption of sons , which he hath procured for us , r is not ashamed to call us brethren : so in respect of this nevv birth , whereby hee begetteth us to a spirituall and everlasting life , he disdaineth not to own us as his children . s when thou shalt make his seed an offering for sin , he shall see his seed : saith the prophet esaias . t a seed shall serve him ; it shall be accounted to the lord for a generation : saith his father david likewise of him . and he himself , of himselfe : u behold i , and the children which god hath given mee . whence the apostle deduceth this conclusion : x forasmuch then as the children are partakers of flesh and bloud , he also himselfe likewise took part of the same . he himself , that is , he who was god equall to the father : for who else was able to make this y new creature , but the same z god that is the creator of all things ? ( no lesse power being requisite to the effecting of this , then was at the first to the producing of all things out of nothing : ) and these new a babes being to be b born of the spirit ; who could have power to send the spirit , thus to beget them , but the father and the son from whom he proceeded ? the same blessed spirit , who framed the naturall body of our lord in the womb of the virgin , being to new mould and fashion every member of his mysticall body unto his similitude and likenesse . for the further opening of which mystery ( which went beyond the apprehension of c nicodemus , though a master of israel ) wee are to consider ; that in every perfect generation , the creature produced receiveth two things from him that doth beget it : life and likenesse . a curious limmer draweth his own sons pourtraicture to the life ( as we say : ) yet because there is no true life in it , but a likenesse onely ; he can not be said to be the begetter of his picture , as he is of his son. and some creatures there be that are bred out of mud or other putrid matter : which although they have life , yet because they have no correspondence in likenesse unto the principle from whence they were derived , are therefore accounted to have but an improper and equivocall generation . whereas in the right and proper course of generation ( others being esteemed but monstrous births that swarve from that rule ) every creature begetteth his like : — nec imbellem feroces progenerant aquilae columbam . now touching our spirituall death and life , these sayings of the apostle would be thought upon . d we thus judge , that if one died for all , then were all dead : and that he died for all , that they which live , should not henceforth live unto themselves , but unto him which died for them and rose again . e god who is rich in mercy , for his great love wherewith he loved us , even when we were dead in sins , hath quickned us together with christ. f and you being dead in your sins , and the uncircumcision of your flesh , hath he quickned together with him , having forgiven you all trespasses . g i am crucified with christ. neverthelesse i live , yet not i , but christ liveth in me : and the life which i now live in the flesh , i live by the faith of the son of god , who loved me and gave himself for me . from all which we may easily gather , that if by the obedience and sufferings of a bare man , though never so perfect , the most soveraign medicine that could be thought upon should have been prepared for the curing of our wounds : yet all would be to no purpose , we being found dead , when the medicine did come to be applyed . our physitian therefore must not onely be able to restore us unto health , but unto life it selfe : which none can doe but the father , son , and holy ghost ; one god , blessed for ever . to which purpose , these passages of our saviour also are to be considered . h as the father hath life in himself : so hath he given to the son to have life in himself . i as the living father hath sent me , and i live by the father : so he that eateth me , even he shall live by me . k i am the living bread , which came down from heaven ; if any man eat of this bread , he shall live for ever : and the bread that i will give , is my flesh , which i will give for the life of the world . the substance whereof is briefly comprehended in this saying of the apostle : l the last adam was made a quickening spirit . an adam therefore and perfect man must he have been ; that his flesh , given for us upon the crosse , might bee made the conduict to convey life unto the world : and a quickening spirit he could not have been , unlesse hee were god , able to make that flesh an effectuall instrument of life by the operation of his blessed spirit . for , as himself hath declared , m it is the spirit that quickneth ; without it , the flesh would profit nothing . as for the point of similitude and likenesse : we read of adam , after his fall , that he n begat a son in his own likenesse , after his image : and generally , as well touching the carnall as the spirituall generation , our saviour hath taught us this lesson , o that which is born of the flesh , is flesh ; and that which is born of the spirit , is spirit . whereupon the apostle maketh this comparison betwixt those who are born of that first man , who is of the earth earthy , and of the second man , who is the lord from heaven . p as is the earthy , such are they that are earthy ; and as is the heavenly , such are they also that are heavenly : and as wee have borne the image of the earthy , we shall also bear the image of the heavenly . we shall indeed hereafter bear it in full perfection : when q the lord jesus christ shall change our base body , that it may be fashioned like unto his glorious body ; according to the working , whereby he is able even to subdue all things unto himself . yet in the mean time also , such a conformity is required in us unto that heavenly man , that r our conversation must be in heaven , whence we look for this saviour : and that we must s put off , concerning the former conversation , that old man , which is corrupt according to the deceitfull lusts , and be renued in the spirit of our mind ; and put on the new man , which after god is created in righteousnesse and true holinesse . for as in one particular point of domesticall authority , t the man is said to be the image and glory of god , and the woman the glory of the man : so in a more universall manner is christ said to bee u the image of god , even x the brightnesse of his glory , and the expresse image of his person ; and we y to be conformed to his image , that he might be the first-born among those many brethren , who in that respect are accounted z the glory of christ. we read in the holy story , that god a took of the spirit which was upon moses , and gave it unto the seventy elders ; that they might bear the burden of the people with him , and that hee might not bear it , as before hee had done , himself alone . it may bee , his burden being thus lightned , the abilities that were left him for government were not altogether so great , as the necessity of his former imployment required them to have been : and in that regard , vvhat vvas given to his assistants , might perhaps bee said to bee taken from him . but wee are sure the case was otherwise in him of whom now wee speak : unto whom b god did not thus give the spirit by measure . and therefore although so many millions of beleevers doe continually receive this c supply of the spirit of jesus christ ; yet neither is that fountain any way exhausted , nor the plenitude of that well-spring of grace any whit impaired or diminished : it being gods pleasure , d that in him should all fulnesse dwell ; and that e of his fulnesse all wee should receive , grace for grace . that as in the naturall generation there is such a correspondence in all parts betwixt the begetter and the infant begotten ; that there is no member to bee seen in the father , but there is the like answerably to bee found in the childe , although in a farre lesse proportion ; so it falleth out in this spirituall , that for every grace which in a most eminent manner is found in christ , a like grace will appeare in gods childe , although in a far inferiour degree ; similitudes and likenesses being defined by the logicians to bee comparisons made in quality , and not in quantity . wee are yet further to take it into our consideration , that by thus enlivening and fashioning us according to his own image , christs purpose was not to raise a seed unto himself dispersedly and distractedly , but to f gather together in one , the children of god that were scattered abroad ; yea and to g bring all unto one head by himselfe , both them which are in heaven and them which are on the earth . that as in the tabernacle , h the vail divided between the holy place and the most holy ; but the curtaines which covered them both were so coupled together with the taches , that it might still i bee one tabernacle : so the church militant and triumphant , typified thereby , though distant as farre the one from the other as heaven is from earth , yet is made but one tabernacle in jesus christ ; k in whom all the building fifty framed together groweth unto an holy temple in the lord , and in whom all of us are builded together for an habitation of god through the spirit . the bond of this mysticall union betwixt christ and us ( as l elsewhere hath more fully been declared ) is on his part that m quickning spirit , which being in him as the head , is from thence diffused to the spirituall animation of all his members : and on our part n faith , which is the prime act of life wrought in those who are capable of understanding by that same spirit . both whereof must bee acknowledged to bee of so high a nature , that none could possibly by such ligatures knit up so admirable a body , but hee that was god almighty . and therefore although wee did suppose such a man might bee found who should perform the law for us , suffer the death that was due to our offence and overcome it ; yea , and whose obedience and sufferings should be of such value , that it were sufficient for the redemption of the whole world : yet could it not be efficient to make us live by faith , unlesse that man had been able to send gods spirit to apply the same unto us . which as no bare man or any other creature whasoever can doe ; so for faith wee are taught by s. o paul , that it is the operation of god , and a work of his power , even of that same power wherewith christ himself was raised from the dead . which is the ground of that prayer of his , that the p eyes of our understanding being enlightned , wee might know what is the exceeding greatnesse of his power to us-ward who beleeve ; according to the working of his mighty power , which hee wrought in christ when hee raised him from the dead , and set him at his own right hand in the heavenly places , far above all principality , and power , and might , and every name that is named not onely in this world , but also in that to come : and hath put all things under his feet , and gave him to bee head over all things to the church , which is his body , the fulnesse of him that filleth all in all . yet was it fit also , that this head should bee of the same nature with the body which is knit unto it : and therefore that hee should so bee god , as that hee might partake of our flesh likewise . q for wee are members of his body , saith the same apostle ; of his flesh , and of his bones . and , r except yee eate the flesh of the son of man , saith our saviour himself , and drink his blood ; yee have no life in you . s hee that eateth my flesh , and drinketh my blood , dwelleth in mee , and i in him . declaring thereby , first , that by this mysticall and supernaturall union , wee are as truely conjoyned with him , as the meate and drink wee take is with us ; when by the ordinary work of nature , it is converted into our own substance . secondly , that this conjunction is immediately made with his humane nature . thirdly , that the t lamb slaine , that is , u christ crucified , hath by that death of his , made his flesh broken , and his blood powred out for us upon the crosse , to bee fit food for the spirituall nourishment of our soules ; and the very well-spring from whence , by the power of his godhead , all life and grace is derived unto us . upon this ground it is , that the apostle telleth us , that wee x have boldnesse to enter into the holyest by the blood of jesus ; by a new and living way which hee hath consecrated for us , through the vaile , that is to say , his flesh . that as in the tabernacle , there was no passing from the holy to the most holy place , but by the vaile : so now there is no passage to bee looked for from the church militant to the church triumphant , but by the flesh of him , who hath said of himself ; y i am the way , the truth and the life , no man commeth unto the father but by mee . jacob in his dream beheld z a ladder set upon the earth , the top whereof reached to heaven , and the angels of god ascending and descending on it , the lord himself standing above it . of which vision none can give a better interpretation then hee , who was prefigured therein , gave unto nathaniel . a hereafter you shall see heaven opened , and the angels of god ascending and descending upon the son of man. whence wee may well collect , that the onely meanes whereby god standing above , and his israel lying here below are conjoyned together , and the onely ladder vvhereby heaven may bee scaled by us , is the son of man , the type of whose flesh , the veile , vvas therefore commanded to bee b made vvith cherubims ; to shevv that wee come c to an innumerable company of angels , when wee come to jesus , the mediatour of the new testament : who as the head of the church hath power to d send forth all those ministring spirits , to minister for them who shall bee heirs of salvation . lastly , wee are to take into our consideration , that as in things concerning god , the main execution of our saviours priesthood doth consist ; so in things concerning man , hee exerciseth both his propheticall office , whereby hee openeth the will of his father unto us , and his kingly , whereby hee ruleth and protecteth us . it was indeed a part of e the priests office in the old testament , to instruct the people in the law of god , and yet were f they distinguished from prophets : like as in the new testament also , g prophets as well as apostles , are made a different degree from ordinary pastours and teachers , who received not their doctrine by immediate inspiration from heaven ; as those other h holy men of god did , who spake as they were moved by the holy ghost . whence s. paul putteth the hebrews in minde , that god who i in sundry parts and in sundry manners spake in time past unto the fathers by the prophets , hath in these last dayes spoken unto us by his son christ jesus : whom therefore hee stileth k the apostle , as vvell as the high priest of our profession ; who was faithfull to him that appointed him , even as moses was in all his house . now moses , wee know , had a singular preheminence above all the rest of the prophets : according to that ample testimony which god himself giveth of him . l if there bee a prophet among you , i the lord will make my self known unto him in a vision , and will speak unto him in a dream . my servant moses is not so , who is faithfull in all mine house : with him will i speak mouth to mouth , even aparently , and not in dark speeches ; and the similitude of the lord shall he behold . and therefore wee finde , that our mediatour in the execution of his propheticall office is in a more peculiar manner likened unto moses : which hee himself also did thus foretell . m the lord thy god will raise up unto thee a prophet from the midst of thee , of thy brethren , like unto mee ; unto him yee shall hearken . according to all that thou desiredst of the lord thy god in horeb , in the day of the assembly , saying , let mee not heare again the voyce of the lord my god ; neither let mee see this great fire any more , that i dye not . and the lord said unto mee , they have well spoken , that which they have spoken . i will raise them up a prophet from among their brethren , like unto thee , and will put my words in his mouth , and hee shall speak unto them all that i shall command him . and it shall come to passe , that whosoever will not hearken unto my words , which hee shall speak in my name , i will require it of him . our prophet therefore must bee a man raised from among his brethren the israelites , ( n of whom , as concerning the flesh , hee came ) who was to perform unto us , that which the fathers requested of moses : o speak thou to us , and wee will heare ; but let not god speak with us , lest wee die . and yet ( that in this also wee may see , how our mediatour had the preheminence ) p when aaron , and all the children of israel were to receive from the mouth of moses all that the lord had spoken with him in mount , sinai , they were afraid to come nigh him , by reason of the glory of his shining countenance : so that hee was fain to put a vaile over his face , while hee spake unto them that which hee was commanded . but that which for a time was thus q made glorious , had no glory in respect of the glory that excelleth ; and both the glory thereof , and the vaile which covered it , are now abolished in christ : the vaile of whose flesh doth so overshadow r the brightnesse of his glory , that yet under it wee may s behold his glory , as the glory of the onely begotten of the father ; yea ; and t wee all with open face , beholding as in a glasse the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord. and this is daily effected by the power of the ministery of the gospel , instituted by the authority , and seconded by the power , of this our great prophet : whose transcendent excellency beyond moses , ( unto whom , in the execution of that function , hee was otherwise likened ) is thus set forth by the apostle . u hee is counted worthy of more glory then moses , in as much as hee who hath builded the house hath more honour then the house . for every house is builded by some one : but hee that built all things is god. and moses verily was faithfull in all his house , as a servant , for a testimony of those things which were to bee spoken after : but christ , as the son , over his own house . x this house of god is no other then the church of the living god : whereof as hee is the onely lord , so is hee also properly the onely builder . christ therefore being both the lord and the y builder of his church , must bee god as well as man : which is the cause , why wee finde all the severall mansions of this z great house to carry the title indifferently of the a churches of god , and the b churches of christ. true it is , that there are other ministeriall builders , whom christ employeth in that service : this being not the least of those gifts which hee bestowed upon men at his triumphant ascension into heaven , that c hee gave not onely ordinary pastours and teachers , but apostles likewise , and prophets , and evangelists ; for the perfecting of the saints , for the work of the ministery , for the edifying of the body of christ. which , what great power it required , hee himself doth fully expresse in passing the graunt of this high commission unto his apostles . d all power is given unto mee in heaven and in earth . goe yee therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost ; teaching them to observe all things , whatsoever i have commanded you : and lo , i am with you alway , even unto the end of the world. amen . s. paul professeth of himself , that hee e laboured more abundantly then all the rest of the apostles : yet not i , saith hee , but the grace of god which was with mee . and therefore although f according to that grace of god which was given unto him , hee denyeth not but that , as a wise master-builder , hee had laid the foundation ; yet hee acknowledgeth that they upon whom hee had wrought , were gods building , as well as gods husbandry . for who , saith g hee , is paul , and who is apollo , but ministers by whom you beleeved , even as the lord gave to every man ? i have planted , apollo watered : but god gave the increase . so then , neither is hee that planteth any thing , neither hee that watereth : but god that giveth the increase . two things therefore wee finde in our great prophet , which doe farre exceed the ability of any bare man ; and so doe difference him from all the h holy prophets , which have been since the world began . for first , wee are taught ; that i no man knoweth the father , save the son , and hee to whomsoever the son will reveale him : and that k no man hath seen god at any time ; but the only begotten son , which is in the bosome of the father , hee bath declared him . being in his bosome , hee is become conscious of his secrets , and so out of his own immediate knowledge , inabled to discover the whole will of his father unto us . whereas alother prophets and apostles receive their revelations at the second hand , and according to the grace given unto them by the spirit of christ. witnesse that place of s. peter , for the prophets : l of which salvation the prophets have enquired , and searched diligently , who prophesied of the grace that should come unto you ; searching what or what manner of time the spirit of christ which was in them did signifie , when it testified beforehand the sufferings of christ , and the glory that should follow . and for the apostles , those heavenly words which our saviour himself uttered unto them , whilst hee was among them . m when the spirit of truth is come , hee will guide you into all truth : for hee shall not speak of himself ; but whatsoever hee shall hear , that shall hee speak ; and hee will shew you things to come . hee shall glorifie mee : for hee shall receive of mine , and shew it unto you . all things that the father hath , are mine : therefore said i , that hee shall take of mine , and shall shew it unto you . secondly , all other prophets and apostles can doe no more ( as hath been said ) but plant and water ; onely god can give the increase : they may teach indeed and baptize ; but unlesse christ were with them by the powerfull presence of his spirit , they would not bee able to save one soule by that ministery of theirs . wee , n as lively stones , are built up a spirituall house : but , o except the lord do build this house , they labour in vaine that build it . for who is able to breathe the spirit of life into those dead stones , but hee , of whom it is writen ; p the houre is comming , and now is , when the dead shall hear the voyce of the son of god ; and they that heare it shall live . and again : q awake thou that sleepest , and arise from the dead ; and christ shall give thee light . who can awake us out of this dead sleep , and give light unto these blinde eyes of ours ; but the lord our god , unto whom wee pray , that hee would r lighten our eyes , lest wee sleep the sleep of death ? and as a blinde man is not able to conceive the distinction of colours , although the skilfullest man alive should use all the art hee had to teach him ; because hee wanteth the sense whereby that object is discernible : so s the naturall man perceiveth not the things of the spirit of god ( for they are foolishnesse unto him ; ) neither can hee know them , because they are spiritually discerned . whereupon the apostle concludeth , concerning himself and all his fellow-labourers ; that t god who commanded the light to shine out of darknesse , hath shined in our hearts ; to give the light of the knowledge of the glory of god , in the face of jesus christ : but wee have this treasure in earthen vessels ; that the excellency of the power may bee of god , and not of us . our mediatour therefore ( who must u bee able to save them to the uttermost that come unto god by him ) may not want the excellency of the power , whereby hee may make us capable of this high knowledge of the things of god , propounded unto us by the ministery of his servants : and consequently , in this respect also , must bee god as well as man. there remaineth the kingdom of our redeemer : described thus by the prophet isaiah . x of the increase of his government and peace there shall bee no end , upon the throne of david , and upon his kingdom ; to order it , and to establish it with judgement and with justice , from henceforth even for ever . and by daniel : y behold , one like the son of man came with the clouds of heaven , and came to the ancient of dayes ; and they brought him neer before him . and there was given him dominion , and glory , and a kingdom , that all people , nations , and languages should serve him : his dominion is an everlasting dominion , which shall not passe away ; and his kingdome that which shall not be destroyed . and by the angel gabriel , in his ambassage to the blessed virgin. z behold , thou shalt conceive in thy womb , and bring forth a son , and shalt call his name jesus . hee shall be great , and shall be called the son of the highest ; and the lord god shall give him the throne of his father david . and hee shall reign over the house of jacob for ever ; and of his kingdom there shall bee no end . this is that new a david our king , vvhom god hath raised up unto his b own israel : vvho vvas in truth , that which hee was called ; the son of man , and the son of the highest . that in the one respect , c wee may say unto him , as the israelites of old did unto their david ; d behold , wee are thy bone and thy flesh : and in the other , sing of him as david himself did ; e the lord said unto my lord , sit thou at my right hand , untill i make thine enemies thy footstoole . so that the promise made unto our first parents , that f the seed of the woman should bruise the serpents head , may well stand with that other saying of s. paul ; that g the god of peace shall bruise satan under our feet . seeing h for this very purpose the son of god was manifested i in the flesh , that hee might destroy the works of the devil . and still that foundation of god will remain unshaken : i k even i am the lord , and beside mee there is no saviour . l thou shalt know no god but mee : for there is no saviour beside mee . two speciall branches there bee of this kingdom of our lord and saviour : the one of grace , whereby that part of the church is governed which is militant upon earth ; the other of glory , belonging to that part which is triumphant in heaven . here upon earth , as by his propheticall office hee worketh upon our minde and understanding , so by his kingly , hee ruleth our will and affections ; m casting down imaginations and every high thing that exalteth it self against the knowledge of god , and bringing into captivity every thought to the obedience of christ. where , as wee must needs acknowledge , that n it is god which worketh in us both to will and to doe , and that it is o hee which sanctifyeth us wholly : so are wee taught likewise to beleeve , that p both hee who sanctifyeth , and they who are sanctifyed , are all of one , namely of one and the self-same nature ; that the sanctifyer might not bee ashamed to call those , who are sanctifyed by him , his brethren : that as their nature was corrupted , and their blood tainted in the first adam , so it might bee restored again in the second adam ; and that as from the one a corrupt , so from the other a pure and undefiled nature might bee transmitted unto the heires of salvation . the same q god that giveth grace , is hee also that giveth glory : yet so , that the streams of both of them must run to us through the golden pipe of our saviours humanity . r for since by man came death ; it was fit that by man also should come the resurrection of the dead . even by that man , who hath said : s who so eateth my flesh , and drinketh my blood , hath eternall life ; and i will raise him up at the last day . who , then , t shall come to bee glorifyed in his saints , and to bee made marvellous in all them that beleeve : and u shall change this base body of ours , that it may be fashioned like unto his own glorious body ; according to the working , whereby hee is able even to subdue all things unto himselfe . unto him therefore that hath thus x loved us , and washed us from our sins in his own blood , and hath made us kings and priests unto god and his father ; to him bee glory and dominion for ever and ever , amen . philip . . . i count all things but losse , for the excellency of the knowledge of christ jesus my lord . finis . notes, typically marginal, from the original text notes for div a -e pet. . . . tim. . , , . tim. . . psalm . . . exod. . , . joh. . . chron. . , . psal. . , , . act. . . gen. . , . psal. . . & . . jude ver . . rev. . . gal. . . gen. . . eccl. . . rom. . . . gal. . . deut. . . mat. . , , . gal. . , . phil. . , , . heb. . , . rom. . . heb. . . luk. . , . isay . , . heb. . . tim. . . heb. . . cant. . . joh. . , , , . rom. . , , . and . , . rom. . , , . , , . eph. . . col. . , . . . mat. . , , , . exod. . , . exod. . , . exod. . . exod. . , , , . exod. . . exod. . . exod. . . exod. . . exod. . . exod. . acts . . cor. . , . jer. . , . eph. . , , . pet. . , . gal. . . rom. . , , . gal. . . col. . , . lev. . , . tit. . , , , . matth. . , . matth. . , . ver. . , . matth. . . matth. . , , . eph. . , . heb. . . rom. . , . eph. . , , . rom. . . matth. . , , . heb. . . , . cor. . , , , . joh. . . heb. . , . matth. . . pet. . . cor. . , . tim. . , . thes. . , . heb. . . thes. . , , . cor. . , . matth. . , . notes for div a -e all men desire eternall happinesse . religion the means to obtain happinesse . no salvation but by the true religion . diverse kindes of false religion . what christian religion is . of catechising what it is . where to bee used , and by whom . the necessity of it . a eccles. . . true happines consisteth in god. how we come to injoy god. b job . . c joh. . . gal. . . d eccle. . . e cor. . . f sam. . . means to know god. by his divine works , and holy word . job . . . joh. . . of the divine works of god. plato . galen . homer . virgil. ovid. the uses of knowing god by his works . of gods holy word the scriptures . how the scriptures were delivered . revelations . oracles . visions . what scripture is . that the scriptures are the word of god. reasons to prove god to be the author of the holy scriptures . efficient . instrumentall . the simplicity and sincerity of the writers . the quality and condition of the penmen of holy scriptures . the heavenly matter of holy scripture . the doctrine of the scriptures above humane capacity . the concord of the several writers one with another . the prophesies fulfilled in their due time . the majesty and authority of the scriptures . the motives used in them to perswade , not reason , but commands . the end and scope of the scriptures , which is gods glory . their admirable power . their antiquity . the hatred of the devill , and wicked men against them . the preservation of the scriptures . their power to humble a man and raise him up again . cor. . . the consenant testimony of all men at all times . the known miracles done by the writers of the scriptures . the testimony of the spirit in the hearts of men . that the authority of the scriptures doth not depend on the church . what are the books of holy scriptures . in what language the old testament was writen . that the scriptures of the old testament were first writen with vowels and pricks . the books of moses . the books of the prophets . the historicall books . the doctrinal books . the poeticall books . the prosaicall books . the apocryphall books . the errors of the apocryphal books . of the books of the new testament . the properties of the holy scriptures . as holy . highest in authority . . sufficient in themselves . that the scriptures are a perfect rule , for doctrine , life , and salvation . objections against the sufficiency of the holy scriptures answered . tim. qu. an. of the perspicuity of the holy scriptures . the papists objections against the perspicuity of the scriptures answered . ans. why god hat● left some places of scripture obscure . of the translation of holy scriptures . an objection grounded on various readings answered . why the scriptures must be expounded by the scriptures . the use of holy scriptures . who must read the scriptures . that all must read the scriptures , proved . the papists objections against reading the scriptures , answered . that there is a god. of the nature of god. of gods essence . the name of god. of the properties or attributes of god. a description of god. god a spirit . the perfection of god. the felicity of god. of the simplenesse or singlenesse in god. gods infinitenesse . gods immensity or greatnesse . gods eternity . the life of god. of the knowledge and wisdom of god. fore-knowledge and counsell of god. the counsell of god. gods absolute wisdome and knowledge . king. . . mat. . , . the uses . of the omnipotency or almighty power of god. gods absolute power . gods actuall power . gods power infinite . the uses . of gods will. whether god doth will evil . cor. . . the holinesse of gods will. esa. . . psal. . . of gods goodnesse . tim. . . the uses of gods goodnesse . the graciousnesse of god. of the love of god. uses of gods love . of the mercy of god. the uses of gods mercy . of the justice of god. the uses of gods justice . of the trinity what a person in the trinity is . vide melanchthon loc . com . of the father the first person of the trinity . of the other persons of the trinity in generall . of the second person in the trinity . of the third person in the trinity . prov. . . how to know that we have the spirit . how to keep the spirit . things common to the three persons . in what they all agree . . coc-essentiall . . co-equall . . co-eternall , things proper to each of the persons . of the kingdome of god. the parts of gods kingdome . of gods decree . of predestination . parts of predestination , election . reprobation . election . reprobation . execution of gods decree . creation . providence . creation in generall . uses of the creation . the creation of the particular creatures . the heavens . of the earth . of the invisible creatures . the third heaven and angels . of angels . of the creation of visible things . of the chaos , or rude masse . of the parts of the rude masse . of the frame of the world . of the elements . the foure elements . of the mixt or compounded bodies . the severall works of the six dayes . the first day ▪ heaven and earth , and the light . the second day . the firmament . the third day . grasse , corne , trees . of the water and earth . the fourth day . the creation of the lights . the fift day . of the creation of fishes , and birds . the sixt day . of the creation of man and woman . of the parts of man , and first of the body . of the soul of man. the immortality of the soul. of the seat of the soul. what is the image of god in man. of gods providence . definition of gods providence . the uses of the doctrine of gods providence . of gods special providence over angels . good angels . of the evill angels . uses of the doctrine concerning evill angels . of gods particular providence over man. of gods providence towards mankind . of the covenant between god and man. . covenant of works . the state of man in the time of his innocency . of man in the state of corruption , and of his fall . that the breach of all the commandements concurred in adams and eves sin . the effects of the fall . sin , guiltinesse , punishment . of our first parents nakednesse . of their hiding themselves . hab. . . of sin . why all adams posterity are partakers of his sin and misery . what sin is . imputed sin . inherent sin . originall sin . a gal. . . rom. . . b phil. . . tit. . . the propagation of originall sin . the mind corrupted . the corruption of the memory . the corruption of the will. the corruption of the affections . the corruption of the conscience . of the corruption of the body . actuall sin . of the sin against the holy ghost . of the divers differences of actuall sins . guilt of sin . punishment of sin . of gods covenants with man. of the covenant of grace . the differences between the covenant of works , and and the covenant of grace . wherein they agree . of jesus the mediatour of this covenant . the foundation of it . of the person of christ. the natures of christ. divine . humane . of the divine nature of christ. why it was requisite that christ should be god. of the humane nature of christ. why it was requisire that christ should be man. of the union of the two natures of christ. of christs office of mediatorship . that there is but one mediatour . of his names , jesus christ. mar. . . luke . . joh. . . of christs priesthood . the popish priesthood overthrown . sam. . . of christs satisfaction . of christs sufferings . esa. . . christs sufferings in his soul. christs sufferings in his body . uses of christs passion . christs buriall . his descending into hell . christs righteousnesse in fulfilling the law. christs originall righteousnesse . christs actuall holinesse . of the intercession of christ. of the propheticall office of christ. of the kingly office of christ. act. . . mat. . . . , . of christs humiliation . of christs exaltation . of the resurrection of christ. phil. . . of christs ascension . heb. . . of the third degree of christs exaltation . his sitting at the right hand of god. the state of the godly in christ. mat. . . acts . . & . . of the church of christ. eph. . . . . col. . . . catholick church . gal. . . pet. . . , , , . lev. . . the property and office of the head of the church . the triumphant church . the church militant . prerogatives of the members of the catholick church . vvhat sanctification is . vvhat redemption is . of our vnion and communion with christ. communion of saints . rom. . . ioh. . . eph. . . the benefit of our communion with christ. justification . glorification . of justification , and first what justificaon is . vses arising from the doctrine of justification . of faith. the various acceptions of faith. the divers kinds of faith. historicall faith. temporary faith. miraculous faith. justifying faith. the popish implicite faith confuted . that the whole soule is the seat of faith. what reconciliation is . what adoption is . the benefits of adoption . sanctification . the differences between justification and sanctification . eph. . . . . cor. . . pet. . . phil. . . tim. . , . job . . joh. . . eph. . , . the differences between the law and the gospel . * john . . & . . mat. . . the morall law the rule of sanctificatiō . * deut. . . ceremoniall law. judiciall law. the morall law. the end and use of the law. . knowledge of the law required . rules to be observed for the interpretation of the law. . rule ▪ the law is spirituall . . rule : that the law is perfect . . rule : in every commandement there is a metaphor , or synecdoche . . branch of the third rule . . branch . . branch . why the commandements are propounded in the second person . good company required . why the commandements are propounded negatively . the division of the decalogue . the sum of the first table . the summe of the second table . the division of the first table . the preface of the commandements . how the reason of the first commandement belongs to us . the first commandement ▪ the scope and meaning of this commandement . what is forbidden and required in this first commandement . the severall branches of the first commandement . what it is to have a god. of the knowledge of god. opposites to the knowledge of god. ignorance of god. affiance in god. patience . hope . love of god. thankfulnesse . feare of god. reverence . humility . pride . sorrow . ioy. vnity in religion . what it is to have other gods. sinfull ▪ confidence . inordinate love. sinfull feare . sinfull ioy and sorrow . the third branch of the first commandement , true religion . how we must come to the true religion . helps inabling us to obey this commandement . means of the knowledge of god. hindrances . means of ignorance here forbidden . what is enjoyned in the . following commandements . the second commandedement . the scope and meaning of the second commandement . what is here forbidden . what is meant by making images . the speciall branches of the second commandement . of prayer . of fasts . of vowes . the manner of gods worship . of preparation . of disposition in the action . what required after the action . ecclesiasticall ceremonies . of bodily gestures . of the abuse of gods ordinances . defects respecting the inward worship . defects in outward worship . helps in performing gods pure worship . the d main branch of the second commandement . what forbidden concerning images . that it is unlawfull to make the image of god. that it is unlawfull to make the image of christ. what is meant by worshiping images . of countenancing idolatry . reasons to back this commandement , taken from his titles . iealous god. reasons drawn from the works of god. the . reason . the second reason . the third commandement . the summe of the third commandement . what is meant by the name of god. exod. . . . . psal. . . what is meant by the word in vaine . what is forbidden in the third cōmandement . what is required in the third commandement . the particuler duties required in the third commandement . the vices repugnant . the right use of oathes . what persons may lawfully take an oath . the speciall abuses of an oath . how gods name is taken in vaine in regard of his properties . how in respect of his works . how in respect of his word . of the helpes & hindrances . the reason annexed to the third commandement . the fourth commandement . the meaning of the fourth commandement . what need there is of one day in seven to serve god. that the sabbath day is not etremoniall . of the change of the seventh day to the first , and the reasons of it . the time of the sabbath , and when it beginneth . what is meant by the word , remember . of the preparation of the sabbath : the parts of the fourth commandement . what workes ought to be declined . what rest required in the fourth commandement . the speciall breaches opposite to an holy rest . to whom this commandement is chiefly directed . the second part of this commandement , which is the sanctifying of the rest. the exercises and duties required on the sabbath . prayer with the congregation . hearing the word . receiving the sacrament . private duties of the sabbath . of the evening preparation . the first duties of the morning . of the publick duties of the sabbath . what is to be done after the publick ministery . sins to be condemned in respect of the second part of this commandement . helps and hinderances to the keeping of this commandement . of the reasons inforcing obedience to this commandement . . reason . . reason . . reason . fourth reason : the second table . the summe of the second table . the generalls to be observed in this table . division of the second table . the fift commandement . the meaning and scope of the fift commandement . the duty of equalls . what are superiours . who are inferiours . what it is to honour . duties of superiours . the divers sorts of superiors . the duties of aged persons . duties of the younger unto them . superiors in knowledge . superiors in authority . duties of inferiors to those that are in authority . duties of superiours in authority . kinds of superiors in authority . superiors in the family , and their duties . inferiors in the family , and their duties . duties of husbands & wives . duties of the husband . the duties of the wife . duties of parents . sins of parents . duties of children towards their parents . duties of masters towards their servants . duties of servants towards their masters . publick superiours , and their duties . the sorts of publick superiours . superiours in the church & their duties . the peoples duty to their ministers . superiours in the common-wealth . the magistrates duty in civill affaires . the duties of subjects towards their magistrates . of the helps and meanes inabling us to keep this fift commandement . hindrances to these duties here commanded . of the reason annexed to the fift commandement . of the promise of long life , & how performed the sixth commandement . the summe & meaning of the sixth commandement . the negative part . the affirmative part . the duties respecting our persons . duties respecting our souls , the contrary vices forbidden . duties respecting our bodies . the contrary vices forbidden . duties respecting the time of our departure . duties respecting our neighbour while he liveth . inward duties respecting our affections . duties respecting the preservation of peace . evill passions opposite to these duties . outward duties respecting the soules of our neighbours . the contrary vices to the former duties . duties respecting the whole person of our neighbours . gestures . duties required in words . the opposite vices . the use . duties required in our deeds . the contrary vices to the former duties . how wee doe indirectly endanger our neigbours life . how wee doe directly take away our neighbours life . chance-medly , and how proved to be a sinne . of man-slaughter . of duels . reasons perswading to the detestation of this sin . duties to be performed to our neighbor after his death . duties respecting beasts . of punishments due to the breakers of this commandement . means furthering us in the obedience of this commandement . hindrances of our obedience to this commandement . the seventh commandement . the meaning and scope of the seventh commandement . of inward impurity , and the branches of it . abuse of apparell . of the abuse of meat & drink . wanton gestures , chastity in the eyes , &c. wanton speeches . chastity in the tongue & eares . stage-playes . breach of the seventh commandement , in respect of action . of stewes , and the unlawfulnesse of them . of rape . incest . fornication . adultery . polygamy . what is required in the entrance into marriage . the contrary abuses . what is required in the holy use of marriage . vnlawfull separation . the punishments of the breach of this commandement . helps & means of keeping this commandement . hindrances of obedience . the eighth commandement . the end of the eighth commandement . the occnsion of this commandement . of theft . the parts of this eighth commandement ▪ generall duties commanded . opposite vices . speciall duties here required . arguments disswading from the love of money , and earthly things . selfe-contentednesse . motives perswading to selfe-contentednesse . lawfull measuring of our appetite . affected poverty . covetousnesse . ambition carking care . carelesnesse . solicitous and distracting cares . what required to just getting . lawfull calling & labour in it . extraordinary getting . what is opposite to a lawfull calling . vnjust getting out of contract . theft . domesticall theft . theft committed out of the family . sacriledge . theft of persons . rapine . oppression . accessaries to theft . acquisition by lawfull contract . acquisition by liberall alienation . acquisition by illiberall alienation . merchandise . of selling. vices and corruptions in selling . of buying , and what is required unto it . of pawning , and what is required unto it . of location and letting . of conduction and hiring . of vsury . of contracts between magistrates and people . of contracts between ministers & people . of workmasters and hirelings , and their duties to one another . of things deposited , and committed to trust . the duty of executors . of persons committed to trust . of just possession of goods , and what is required unto it . of restitution , and what is to be considered in it . of the right use and fruition of goods . of parsimony and frugality . of tenacity & miserlinesse . profusion and prodigality . of liberality . of lending . of free-giving . the ninth commandement . the scope or end . the occasion of this commandement . the chiefe sin here forbidden . the negative part . the affirmative part . the summe of the duties here required . of truth . truth must be professed , and how . opposites to truth . . lying . reasons to disswade from lying three sorts of lyes . vices opposite to freedom of speech . opposites to simplicity of speaking truth . means of preserving truth . profitable speech . curtesie and affability . seasonable silence . opposites to profitable speech . . vnprofitable . hurtfull speech . . rotten speech . fame and good name . publick testimonies . rash iudgment perverse iudgment . the duties of the plaintiffe , and the vices opposite hereunto . the vices of the defendant . the duties of lawyers , and the opposite vices . the duty of witnesses . false testimony in the publick ministery of the word . flattery . evill speaking . whispering . obtrectation . conserving of our own good name . the meanes of getting a good name . a true testimony of our selves . the opposites to the profession of truth concerning our selves . arrogancy and boasting . confession of sinne . the . commandement . the end of this commandement . the occasion of this commandement . two sorts of concupiscence . lawfull concupiscence . vnlawful concupiscence , and the kindes thereof . the growth of sinne . the parts of this commandement , and . the negative . originall concupiscence . that originall concupiscence is sinne . actuall concupiscence . evill thoughts . evill thoughts injected by satan . evill thoughts arising from naturall corruption . the speciall kinde of conpiscence here forbidden . what is meant by our neighbours house . neighbours wife . our neighbors servant . his oxe and asse . the affirmative part . the meanes enabling us to obey this commandement . the impossibility of keeping this commandement . notes for div a -e repentance & new obedience . repentance what it is . when repentance is to be exercised . of the spirituall warfare . of the spirituall armour . of our first enemy , satan . . enemy , the world. third enemy , our flesh . new obedience . of good works in generall , and of the properties of them . that there is no merit in good works . wherein our good works faile . why god rewardeth our works . the ends of good works . of speciall good works required . of prayer , what it is . the necessity of prayer . a more full description of prayer . what is required that prayer may be holy . that we must pray to god alone . that we must pray only in the mediation of christ. for whom we must pray . the parts of prayer . of petition . the meanes of obtaining the gift of prayer . motives to prayer . hinderances of prayer . the subject of our requests . prayer for others . of thanksgiving . in what thanksgiving consisteth . why thanksgiving is required . the properties of praise . the meanes of thanks-giving . motives to thanksgiving . signes of thankfulnesse . of the lords prayer . of the p●e●ace . our father . which art in heaven . the parts of the lords prayer . . petitions in the lords prayer . . petition . what is meant by name . what is meant by hallowed . what we ask in this petition what graces we here pray for . what things we here pray against . the second petition . what is meant by kingdome . what is meant by comming . the particulars here prayed for , respecting the kingdome of grace . . respecting the kingdome of glory . the third petition . the three last petitions . the fourth petition . what meant by ( bread. ) what meant by ( give ) give us . this day . out . daily . what we beg in this petition . the fifth petition . what is meant by debts . what we aske of god in this fifth petition . the reason of the petition . the sixt petition . the summe of the sixt petition . of the temptations , and the cau●es why we must pray against them . how god tempteth us . deliver us from evill : what is meant by it . what is meant by evill . what things we paray for in the sixt petition . conclusion of the lords prayer . what is meant by kingdome . what is meant by power . what is meant by glory . what meant by thine . what meant by for ever . what is meant by amen . whether lawfull to use any other forme of prayer . what publick prayer is . what private prayer is . what ordinary prayer is . what extraordinary prayer is . circumstances of prayer . . gesture . of the place of prayer . of the time of prayer . of fasting . what an holy fast is . of the time of fasting . of the kindes of fasting . of publick fast. of private fast. who are to fast of the parts of a christian fast . of a holy feast . of the time of feasting . in what an holy feast consisteth . of vowes . gen. . iudg. . . . sam. . . who are to vow . what is to be vowed . the duty of those that have vowed . of almes . a cor. ▪ . who are to give almes . a iohn . . b luke . , . c . tim. . . d eph. . . e cor. . . . a ● sam. . . b mat. . . a neh . . b luke . . how much must be given . c cor. . . gal. . . prov. . . d luke . . cor. . . e cor. . . f acts . . g cor. . , . luke . . h act. . , with acts . . i tim. . . k cor. . . iob . , , &c. iam. . , . to whom alms must be given . l matth. . . rom. . . m luke . ▪ with ioh. . . n psal. . . o deut. . lev. . . p luke . . q king. . . &c. chro . . r ioh. . , . s thes. . , , . tim. . . mat. . , . t deut. . . what order must be observed in giving . u gal . . x kings . . y cor. . . z luke . . iob . . prov. . . with what affections almes must be given . a deut. . . mat. . . b luke . . psal. . . c exod. . . d neh. . . e luke . f prov. . . g nehem. . . the fruits of almes-deeds . chro. ● . . of vocation . externall . internall . meanes of vocation ; inward , outward . inward . the spirit of god. of the church visible . rev. . . the infallible marks of a true visible church . whether the curch may erre . in what cases we may separate from a corrupt church of the enemies of the church . of the governours of the church . things proper to the visible church . the word : sacraments . censures . of the word . chro. . . acts . , . & . . cor. . . iohn . . ephes. . . rom . . & & . , . gal. . . acts . matth. . . gal. . , . heb. . . hosea . , . rom. . , . what things are common between godly and wicked hearers . things proper to godly hearers . how justifying faith differeth from the faith of worldlings . of the sacraments . the sacraments of great use . what a sacrament is . the use of sacraments . the ends why sacraments are instituted . the persons that are actors in sacraments , and their actions . of preparation to the sacraments . matth. . . acts . . luke . . duties in the action of receiving . duties after receiving . the old testament and the sacraments of it . the new administration of the gospel . * esa. . , , . & . , , . & . . & . , . joh. . . mat. . , . rom. . . ephel . . , , . col. . , . joh. . . & . . rom. . , , . pet. . , , . cor. . , . the sacraments of the old testament . how they differ from the new. the sacraments of the new testament . that there bee onely two sacraments of the new testament . of baptisme , and what it is . matth. . . whether diving or dipping bee essentiall to baptisme . the inward part or thing signified in baptisme . the similitude between the signe and thing signified . the benefit of baptisme to a common christian . to whom baptisme is effectuall . how infants may be capable of the grace of the sacrament . what benefit elect infants that live to years have by baptisme for the present . the lawfulness of infants baptisme . baptisme not of absolute necessity to salvation . baptisme to be highly accompted of . that many have a slight esteem of this ordinance . what are the meanes to reforme this slight esteeme . of the lords supper , and what it is . the difference between baptisme and the lords supper . why it is called the lords supper . of the matter of the lords supper . that the bread and wine are not changed into the body and bloud of christ. of the forme of this sacrament ▪ of the lords supper . the sacramentall actions of the minister . of the consecration of the bread and wine . the sacramentall actions of the receivers . the ends and uses of the lords supper . who are to receive the lords supper . of preparation to the lords table . what duties are to be performed after the action . of the censures of the church . of the degrees of censures . of the kindes of censures . private admonition . the degrees of private admonition . how we must reprove . the second degree of private admonition . publike admonitions . of suspension . of excommunication . anathema maranatha . of the enemies of the church . of the general apostasie . tim. . . thess. . . of antichrist , and who he is . luke . ▪ iohn . . pet. ● the differences betweene christs miracles and the popes . the seat of antichrist . of the last judgement . why the righteous dye . of particular judgement at the houre of death . the generall judg●ment . eccl. . . cor. . . the preparation to the last judgement . acts . . matth. . mat. . . . the signes of the last judgement . matth. . tim. . . thess. . . pet. . . matth. . . the second thing in the preparation . the third thing . iohn . . matth. . . cor. . . phil . . the fourth thing . the fift thing . the act of judgment , and how performed . rom. . . matth . , , . ezek. . . rev. . . rom. . . iames . . gal. . . the execution of the last judgment . matth. . . psal. . . the estate of the reprobates in hell . thess . . the estate of the elect in heaven . cor. . . cor. . cor. . . psal. . . rev. . . tim. . . pet. . . psal. . . thess. . . heb. . . cor. . , . the use of this doctrine concerning the last judgment . rev. . acts . luke . . matth. . . notes for div a -e a prov. . , . b joh. . . c esa. . . d exod. . . e ibid. chap. . . & . . f joh. . . g prov. . . h dan. . . i rom. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . k exod. . , . l heb. . . . m heb. . . . n joh. . , . o chro. . , p coloss. . . q chro. . . r tim. . . s esa. . , . t gal. . . u joh. . . col. . . x act. . . y king. . . z heb. . . with esa. . . & mica . . . a joh. . . b joh. . . phil. . . c joh. . . d matth. . , , &c. e col. . . f gal. . , , . g joh. . . & . . h joh. . . * propter quod unum quodque est tale , illud ipsum est magis tale . i rom. . . k exod. . , l heb. . . m rom. . . n joh. . . o joh. . . p gal. . . q luk. . . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ja. . . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. . . t heb. . . u cor. . . heb. . , . & . . x heb. . . y jer. . . z rom. . . * luk. . . a gal. . . rom. . . b luk. . . . c luk. . . d exod. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . e luk. . . f ibid. ver . . g ibid. ver . . sam. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i exod. . , . , . act. . , . k heb. . . l esa. . . m numb . . , , . exo. . . n exod. . . . o esa. . . chron. . . jam. . . p rom. . . . gal. . . q gen. . . r pet. . . s esa. . . t levit. . , . ezek. . , . revel . . . u heb. . . x eph. . . y cor. . . z joh. . , , , . a mat. . . . see anselms cur deus homo . b tim. . . c heb. . . * sic pax facta , foedusque percussū : secutaque res mira dictu , ut relictis sedibus suis novam in vrbem hostes demigrarent , & cum generis suis avitas opes pro dote sociarent . l. flor. histor . rom. li. . ca. . d rom. . . e eph. . . . f john . . g heb. . . h heb. . . i heb. . . k deut. . . l pet. . , , . m sam. . . n job . , . o rev. . , . p rev. . . q joh. . , . r tim. . , . s heb. . . & . . t rom. . , . u rom. . . x heb. . . y rom. . . heb. . . z heb. . . a joh. . . b mat. . . c heb. . . d zach. . . e phil. . . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . joh. . . & . . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tim. . . job . . h joh. . . i heb. . . k rom. . . l tim. . . m heb. . . n cor. . . o chronic. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p luk. . . q joh. . . r esa. . . mat. . . s joh. . . t zach. . . u mat. . , . x heb. . . y heb. . . z cor. . . a phil. . vers . , , , . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phil. . . b gal. . . c rom. . . d col. . . . e gal. . . f act. . . g mat. . . mark . . h mat. . . i luk. . . k luk. . . rom. . . gal. . . l matth. . . compared with luk. . . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luk. . . mat. . . n luk. . . o heb. . . p heb. . , . q rom. . . r phil. . . s heb. . . . t ib. ver . , . u rev. . . x rev. . . y esa. . . z mark . . luk. . . a heb. . . b mark , . . c heb. . . d cant. . . e esa. . . f heb. . . g ib. ver . . h act. . . i cor. . . k act. . . l esa. . . m zach. . . with matth. . . n sam. . . o mat. . , . p tim. . . rev. . . q rom. . . r matth. . . s cor. . . t rom. . . u joh. . . x dan. . . y rom. . , . z joh. . , . a joh. . . . b rom. . . c pet. . . d eph. . . e ruth . . . & . ver . . , . . f job . , , . g cor. . . h jer. . . i psal. . . k psal. . . l psal. . . m job . . . n act. . , , . * see bradwardin . de causâ dei , l. . c. . & . o rom. . . p joh. . . q joh. . . r heb. . . s esa. . . t psalm . . . u heb. . . x ibid. ver . . y cor. . . eph. . . gal. . . z joh. . . jam. . . pet. . . joh. . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pet. . . with . . b joh. . vers . , , . c ibid. ver . . , . d cor. . , . e eph. . , . f col. . . g gal. . . h joh. . . i joh. . . k ibid. ver . . l cor. . . m joh. . . n gen. . . o joh. . . p cor. . , . q phil. . . r ibid. ver . . s eph. . , , . t cor. . . u cor. . . x heb. . . y rom. . . z cor. . . a num. . . . b joh. . . c philip. . . d col. . . e joh. . . f joh. . . g ephes. . . h exod. . . i ibid. ver . . & . k ephes. . . . l sermon to the commons house of parliament , ann . m joh. . . cor. . . & . . philip. . . rom. . . joh. . . & . . n gal. . . & . . & . . ephes. . . o col. . . thess. . . p ephes. . , . &c. q ephes. . . r joh. . . s ibid. ver . . t rev. . . & . . u cor. . . & . . x heb. . , . y joh. . . z gen. . , . a joh. . . b exod. . . & . . c heb. . . . d heb. . . e deut. . . hagg. . . mal. . . f esa. . . jer. . . & . . & . . & . , . lam. . . g ephes. . . h pet. . . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . . k heb. . , . l num. . , , . m deut. . , , &c. act. . , . n rom. . . o exod. . . deut. . . . p exod. . , , . q cor. . , , . r heb. . . s joh. . . t cor. . . u heb. . , , , . x tim. . . y matth. . . z tim. . . a cor. . . b rom. . . c ephe. . , . d matth. . , , . e cor. . , f cor. . , g ibid. ver . , , h luk. . . i mat. . . k joh. . . l pet. . , m joh. . , , . n pet. . . o psalm . . . p joh. . . q ephes. . . r psal. . . s cor. . . t cor. . , . u heb. . . x esa. . . y dan. . , . z luk. . , , . a jer. . . hos. . . ezek. . . & . . b gal. . . c ephes. . . d sam. . . e psal. . . mat. . , . act. . , . f gen. . . g rom. . . h joh. . . i tim. . . k esa. . . l hos. . . m cor. . . n phil. . . o thess. . . p heb. . . q psal. . . r cor. . . s joh. . . t thess. . . u philip. . . x revel . . , . a discourse concerning the doctrine of christ's satisfaction; or the true reasons of his sufferings with an answer to the socinian objections. to which is added a sermon concerning the mysteries of the christian faith; preached april . . with a preface concerning the true state of the controversie about christ's satisfaction. by the right reverend father in god, edward lord bishop of worcester. stillingfleet, edward, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse concerning the doctrine of christ's satisfaction; or the true reasons of his sufferings with an answer to the socinian objections. to which is added a sermon concerning the mysteries of the christian faith; preached april . . with a preface concerning the true state of the controversie about christ's satisfaction. by the right reverend father in god, edward lord bishop of worcester. stillingfleet, edward, - . the second edition. xlvi, [ ], , [ ] p. printed by j. heptinstall, for henry mortlock at the phœnix in st. paul's church-yard, london : . advertisement on c r; and on final leaf. "the mysteries of the christian faith asserted and vindicated" has separate dated title page on p. ; register and pagination are continuous. reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng atonement -- early works to . christianity -- sermons -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse concerning the doctrine of christ's satisfaction ; or , the true reasons of his sufferings ; with an answer to the socinian objections . to which is added a sermon concerning the mysteries of the christian faith ; preached april . . with a preface concerning the true state of the controversie about christ's satisfaction . by the right reverend father in god , edward lord bishop of worcester . the second edition . london , printed by i. heptinstall , for henry mortlock at the phoenix in st. paul's church-yard , . the preface . the design of the following discourse , is to vindicate the doctrine of christ's satisfaction from the socinian objections . which , that i might do more effectually , i set my self to consider the force and strength of all that crellius had produced in his elaborate answer to grotius . for i have always endeavoured to understand the right state of a question , before i undertook it ; and when i had done that , i have taken as much care , as i could , to represent it truly to others . which made me not a little surprized , when i found our modern socinians in their late pamphlets to charge me as well as others , with not reading their books upon this question , and wholly mistaking the state of the question between the church and them . whereas , if i had not read their books i might peradventure have entertained a more favourable opinion of them , than i now have . but it was upon a diligent consideration of the utmost i could find was said by their best writers , that i so long since satisfied my self , that if the books of the new testament are to be our rule of faith , they were extreamly mistaken . indeed , our unitarians ( as they call themselves ) seem to go another way to work ; which is , by undermining the authority of these books , and so to introduce deism among us ; ( of which i hope to give an account in another discourse . ) but my present business is to lay open the true state of this controversie between us . in their answer to my sermon ( which is here reprinted ) they say , that the unitarians never denied , as i fancy , that jesus christ made himself a voluntary sacrifice for expiation of the sins of mankind . if this be true , i confess , i have mistaken them ; but if the contrary prove very true from their own writings , what do these men deserve , for denying that which they know to be true ? for it is hardly possible to suppose such bold vndertakers , as they are , should be ignorant that socinus absolutely denied , that christ made himself a voluntary sacrifice for expiation of the sins of mankind . for in his answer to volanus , he saith , that he and most others are greatly mistaken when they say , that christ offered up himself to god , when his blood was shed upon the cross : and he positively affirms , that the sacrifice which christ offered was not upon the cross , but in heaven . these passages gave great offence to one niemojevius , a friend of his , who in his first epistle to him , calls it , a horrid paradox , and directly contrary to scripture , and wonders what he meant to write so confidently against the plain testimonies of scripture . socinus in answer to him , saith , it is no more than himself had asserted some years before , in his book de servatore ; and others of their party before him . and he lays down , as his conclusion , which he desires his friend to bring his arguments against , viz. that the expiatory sacrifice of christ for our sins was not performed on the cross , but in heaven . niemojevius brings express places of scripture against this opinion ; and saith , he could by no means excuse such plain opposition to the words of scripture . socinus in his reply persists in saying , that there was no expiatory sacrifice for sin in the death of christ ; and that it ought to be considered as an intervening condition in order to the expiation in heaven , and not otherwise ; but he will by no means allow any proof of any sacrifice of the expiation on the cross. and so the dispute ended . with what face can they now say , that the unitarians never denied this , when socinus not only doth it , but defends it , to the last , and saith , that others had done it before him : which shews , that it was no singular opinion of his own , but that which had been received among the unitarians before him . but say they , the vnitarians ever acknowledged that the lord christ was an expiatory sacrifice for our sins , as may be seen in the racovian catechism . this is indeed a wonderfull proof , they ever acknowledged it , as may be seen in the racovian catechism : were there no unitarians before the racovian catechism ? and was that always the same ? suppose the unitarians before , were of another opinion ; suppose the racovian catechism it self hath been altered in this matter : how can any man of sense be satisfied with such kind of arguments as these ? one would think , they wrote onely for such as would take their words ; they joyn so much confidence with so very little appearance of reason . all that know any thing of these matters , know very well , that the racovian catechism was first framed by smalcius , a strict follower and defender of socinus , from whose opinions he did not vary at all as to this matter , as will appear from all the old editions of it . in which the question is put , what is the reason of the sufferings of christ ? the answer is two fold ; . to be an example of patience . . to confirm the truth of god's promises . and after these are explained , another question is asked , is there no other cause of the death of christ ? the answer is very short , nulla prorsus , none at all . and in the conclusion of that chapter a question is put about sacrifices , and the answer is , that the death of christ was no sacrifice , but only a preparation to it , and a kind of introduction to it , for the sacrifice was offered in heaven and not before . have we not now great evidence to believe from the racovian catechism , that jesus christ made himself a voluntary sacrifice for expiation of the sins of mankind ? but besides the racovian catechism , they referr me to schlictingius and ruarus . for what , i pray ? for what the unitarians always held ? that is impossible , when there is such evident proof to the contrary . i suppose their meaning is , that the racovian catechism , being reviewed by them speaks otherwise . and is this a good proof , that they were always of that mind , because from hence it is evident they have changed it ? and so it will appear to any one that will compare the latter editions with the former . in the last edition i have seen , as it is review'd by schlictingius , ruarus , and others , there is a preface , wherein they confess it is changed in several things from what it was , when it was first published by moscorovius , a. d. , and yet the unitarians were still of the same mind , although some more softning expressions were for meer shame thought fit to be inserted . in this correct edition , the question is put , why was it necessary for christ to suffer as he did ? and the answer is twofold ; . that christ suffered for our sins by god's appointment , and underwent a cruel death as a sacrifice of expiation . who could imagine this to be the racovian catechism still ? . because those who are to be saved by him are subject to the like sufferings . this is somewhat a dark reason ; but the former is that which we are to consider . christ , say they , suffer'd for the sins of mankind , and was a sacrifice of expiation by his death . what can we desire more ? shall we always maintain disputes about words , when we agree in sense ? no , that is not the case , but we may seem to agree in words and differ in sense . that therefore must be more strictly examined . but because they sometimes seem to be displeased that we take their opinion from foreign writers , ( since they here set up for themselves and are so able to express their own sense ) and because they refer me to their own late prints in the english tongue , therefore i shall apply my self to them , to find out what their true sense in this matter is . and they seem freely to tell us what they deny and what they affirm . . they deny that this sacrifice was by way of true and proper satisfaction or full and adequate payment to the justice of god. . they affirm , that this sacrifice was only an oblation , or application to the mercy of god. in another place they complain , that very few of their adversaries have really understood what they affirm or deny concerning the causes or effects of our saviour's death . and they say , the question is only this , whether the lord christ offer'd himself as such a sacrifice , oblation or price as might be made to the justice of god , by way of equivalent for what we should have suffer'd ; or was an oblation or satisfaction as all former sacrifices under the law were , to the mercy of god by way of humble suit and deprecation ? so that they will no longer dispute with us , about the death of christ being an expiatory sacrifice for the sins of mankind ; and so this point seems wholly gained . but we must have a care of being deceived by them . for the scripture was too clear and full to be born down by the authority or evasions of socinus ; and therefore they found it necessary to comply in terms , as long as they could keep to their own notions under them . but what is the true meaning of an expiatory sacrifice to the mercy of god ? if it be no more but as a condition intervening , socinus would not allow that to make an expiatory sacrifice , and therein he was in the right . the main point then between us seems to be whether the death of christ had respect to the justice or to the mercy of god ? and here we must consider what they understand by the justice of god. . they say , that almighty god as king and proprietor of all persons and things , can forgive any offence or all offences , even without repentance or amendment , nor is it contrary to his justice so to do . . that it is not the justice of god , by which he is prompted to punish sinners , but his holiness and wisdom , and that justice hath no other share or interest in punishment , but only to see that punishment be not misplaced , and that it do not exceed the offence . . that god could not ( justly or wisely ) substitute an innocent and well deserving person to undergo punishment , properly so called in the place of the unrighteous and worthless , because it is of the nature of justice not to misplace punishments . . that christ could not offer himself freely for us to undergo the punishment due to us , nor could god accept of it , or allow it : because it is of the very essence of justice not to misplace punishment and not to exceed the desert of the offence , which they say are the two things that constitute the nature of punitive justice . in another place , they say , that christ made himself an oblation , an expiatory sacrifice on the altar of the cross for our sins . but his sufferings were not ( as trinitarians teach ) designed as a punishment laid on him in our stead , because punishment is the evil of suffering inflicted for the evil of doing ; but christ having done no sin ; what he underwent was only labour and suffering and no punishment . and again they say , the oblation was not made to the justice , but to the mercy of god. but the sufferings of christ being graciously accepted by god , as an intercession on our behalf , god was satisfied with them , and this , they say , is the proper notion of satisfaction . the same they repeat in other places . and if no more were to be regarded but meer words , this controversie were at an end ; for they own christ's death to be an expiatory sacrifice for the sins of mankind , and that he made by his sufferings satisfaction to god. but i shall now make it appear , that whatever they pretend , they do really own no such thing as the death of christ being an expiatory sacrifice for the sins of mankind . however , we have this advantage by these concessions , that the scriptures are yielded to be on our side , and that they are forced to speak as we do , whatsoever their meaning be . but that they do not own any proper expiatory sacrifice in the death of christ , will best appear by an account of the rise and progress of this controversie , and of the true state of it . the first rise of it was from the multitudes of places of scripture , which attribute all the proper effects of an expiatory sacrifice to the death of christ. and that by those who best understood for what end it was that christ suffer'd , and had no intention to deceive or to amuse mankind , i mean our saviour and his apostles . our blessed saviour himself saith , that the son of man came to give his life a ransom for many . a ransom as to what ? surely not as to the mercy of god. but christ's death was a ransom as it was an expiatory sacrifice ; and if the one respects the mercy of god , the other must do so too . they may say , the ransom is from the punishment of sin , but this ransom might be made as to the mercy of god , which delivers from it . but a ransom is something which is paid or laid down as a price of redemption ; and was very well understood in that sense among the jews ; who all knew that by their law , the blood of the sacrifices was appointed to be a ransom for their souls . for it is the blood that maketh an atonement for the soul. to which the apostle refers , when he saith , that without shedding of blood there is no remission . so that hereby the jews understood these things , ( . ) that there was a punishment due to their sins , from which they could expect no deliverance but by the blood of sacrifices as a ransom or price of redemption for them . ( . ) that as the punishment became due by the law , and the execution of it was by the iustice of god , so the ransom or price of redemption must be by way of satisfaction to the law , in such a manner as it had appointed . ( . ) that they had no other notion of an expiatory sacrifice , but the offering the blood of the sacrifice for an atonement in order to the averting the just displeasure of god against them for their sins ; and this was that , which they understood by expiation or remission of sins . ( . ) that the expiation did not depend upon the sacrifice , as an intervening condition , as to the party who thereby performed an act of obedience , but upon the nature of the sacrifice which was offer'd to god. for , whatever had been required , the obedience had been the same ; but here the great force is laid on the blood being offer'd for expiation . ( . ) that however the mercy of god was seen both in the appointing and accepting the ransom ; yet the expiatory sacrifice was never understood by them to respect the mercy of god , but his just displeasure against their sins . what strange language would it have been thought among the jews to offer an expiatory sacrifice to the mercy of god ? but men that bring in new doctrines , must make a new sense of words and phrases ; or else they can never reconcile them to each other . and it is a mighty advantage to our cause , that we understand the expressions of the new testament with respect to these matters , no otherwise than the jews understood them , among whom they were spoken ; and who had their own law to interpret them by . our present unitarians do not deny that the sacrifices under the law had an immediate respect to god ; but they say , it was not by way of satisfaction to the justice of god , but by way of application to the mercy of god , by way of humble suit and deprecation . but if there were such a sanction of the law , whereby an obligation to punishment did follow the offences forbidden by it ; if the iustice of god were concerned to see the punishment executed , if the law were not satisfied ; if the sacrifice of atonement or expiation were designed for satisfaction of the law ; and god did accept it for that end , then it follows , that these sacrifices were intended not meerly as rites of intercession and deprecation to the mercy of god ; but by way of satisfaction to his justice . for was it not iustice in god to punish offenders against his law ? was it not iustice in god to require a satisfaction to his law when it was broken ? was it not iustice in god , when he had declared that he would accept a sacrifice of atonement , to require that instead of the punishment of the offenders , and to punish those who wilfully neglected or despised it ? how then , can they pretend that these sacrifices had no respect to the justice of god ? we never read in scripture any expressions , as to the methods of supplication like this , that the blood of the sacrifices was to expiate for their sins ▪ and that it was given for an atonement for the soul. is it ever said , that prayer and supplication was to make a sacrifice of atonement , and that it was appointed for that end ? prayer is a natural and necessary duty and a condition in order to pardon , but the life and force of that lies in a man 's own breast , in the inward and fervent desires of the soul : but a sacrifice of atonement was a thing of another nature , the blood was to be shed and then offer'd up to god , as a sacrifice of atonement , which god himself had appointed for that end ; and without which no remission of sins was to be expected . but was not this from the mercy of god to appoint such a sacrifice of atonement ? no doubt of it , and so it was that he would accept it for such an end. but that is by no means the present question ; for it is , whether the sacrifice , which god appointed for an atonement , was only a rite of supplication to the mercy of god ? in one sense a sacrifice of atonement is a way of deprecation : but then it relates to the wrath and displeasure of god ; for it is that which god hath appointed as the means of averting his wrath , and preventing the execution of his iustice. but the main question is , whether the sacrifice of atonement as to god's just wrath and displeasure , be not a real satisfaction to his justice ? for if he be justly displeased , and might justly punish , but doth accept a sacrifice of expiation in stead of it , although there be a concurrence of mercy , yet there is a real atonement to his iustice : unless they will say , the iustice of god is not concerned in preserving the honour of his laws . but of this more afterwards . if an expiatory sacrifice under the law were nothing else but a solemn rite of supplication to the mercy of god it would take away the typical nature of those sacrifices , and especially those on the day of expiation . for what doth a rite of supplication and intercession represent as a figure of something to come ? why were the goat and the bullock for the sin-offering to be presented alive before the lord ; then their blood to be shed , and to be sprinkled before the mercy-seat and upon the altar ? why was the scape-goat to have the sins of the people confessed over him and put upon his head ? why was the flesh of the bullock and goat that was sacrificed burnt without the camp ? do these look like applications to the mercy of god , by way of humble suit and deprecation ? but the apostle to the hebrews tells us , these things were a figure representing christ offering himself up to god by his own blood , who having obtain'd eternal redemption for us enter'd into the holy place ( in heaven ) whose blood was far more effectual for the purging away of sin , than the blood of bulls and goats could be ; and to answer to the burning of the flesh of the sacrifices without the camp , that he might sanctify the people with his own blood , he suffer'd without the gate . was all this nothing but an oblation to the mercy of god by way of prayer and intercession ? why all this ceremony about an oblation of prayer , which depends on the hearty devotion of him that makes it ? why did not the high-priest enter without blood into the holy of holies , if it were nothing but a rite of supplication ? why was the blood sprinkled upon the altar for atonement , after he came out from the mercy-seat ? why was the flesh burnt without the camp ? was that for intercession too ? but saith the correct racovian catechism , all this doth not prove that the whole expiatory sacrifice of christ was performed on the cross , but only that it was begun there and perfected in heaven . this doth evidently prove , that the blood of christ was shed for the expiation of sins , and that as the high-priest went into the holy of holies with the blood of the sacrifice of atonement there to make intercession ; so christ as our high-priest with his blood shed enter'd in heaven , where he ever lives to make intercession for us . but say they , the sacrifices under the law did not make any proper satisfaction for sin , therefore neither did christ's sacrifice . so that at last they confess that christ's death was no proper expiatory sacrifice ; for whatsoever is so , must make satisfaction to the law and iustice of god. but say they , the sacrifices were not offer'd for payment but for remission . i say , they were a payment in order to remission . i mean such a payment as the law appointed and god accepted , and that is true and proper satisfaction . but we must distinguish a legal payment and satisfaction , from pecuniary payment to a creditor . and all the confusion these men have run into , hath been from want of distinguishing these ; of which i have treated at large in the following discourse . thus far it appears that they have by no means allow'd the death and sufferings of christ to have been an expiatory sacrifice in the sense of the iews , as it was a ransom or price of redemption . but there is something farther to be consider'd in an expiatory sacrifice , and that is a substitution in place of the offenders . for that the jews and others understood by a sacrifice of expiation ; when the punishment of one was laid upon another in order to his deliverance . not that the very same was to be undergone , as appears by the sacrifice of atonement on the day of expiation ; which was not that which the people of israel were to have suffer'd without it , but it was what god appointed and accepted instead of their punishment : and therefore the scape-goat is said to bear upon him all the iniquities of the people , which was supposed to be so much charged with them , that he that let him go was to purify himself before he could come into the camp. so in the sin-offering for the congregation , the elders were to lay their hands upon the head of the bullock before the lord : and in other sacrifices the rule among the jews was , that none but the owner was to lay on his hands ; to shew on whose account he was offer'd up as a sacrifice of atonement . for here the right of dominion was sufficient for substitution ; but in a rational agent , consent is necessary to make it just. having thus seen , what the true nature of an expiatory sacrifice was , we must now consider , how far this can agreee with the suffering of christ for the sins of mankind . and we have already found our saviour himself declaring that he gave his life a ransom for many . but that is not all ; for , when he instituted his last supper for a commemoration of his suffering , he said , for this is my blood of the new testament which is shed for many for the remission of sins . his disciples , to whom he spake these words , must understand them as the jews commonly did ; when the blood of a sacrifice was offer'd for an atonement in order to the remission of sins . and one great end of his preaching was to declare that he came into the world with that design ; that it was the will of god he should suffer , and that he came to do his will. and therefore speaking of laying down his life , he saith , no man taketh it away from me but i lay it down of my self . i have power to lay it down and i have power to take it again . this commandment have i received of my father . so that here we have god's appointment of such a sacrifice of atonement for mankind ; christ's free and voluntary consent for the undertaking it , and a translation of the punishment of our sins upon him ; which st. paul calls god's making him to be sin for us who knew no sin ; which shews that the sufferings of christ were on the account of our sins , being laid upon him by his own consent as our sin-offering ; or a sacrifice of expiation for our sins . and in another place saith , that he hath redeemed us from the curse of the law , being made a curse for us . how could he be made a curse for us in order to the redeeming us from the curse of the law ; if his sufferings were only a meer voluntary condition in order to his exaltation , without bearing the burden of our sins ? but st. paul adds , that we have redemption through his blood , the forgiveness of sins . that , god hath set him forth as a propitiation through faith in his blood , to declare his righteousness for the remission of sins . that , when we were enemies , we were reconciled to god by the death of his son. that he hath given himself for us , an offering and sacrifice to god. that , he appeared to put away sin by the sacrifice of himself ; and that he was once offer'd to bear the sins of many . that , he gave himself a ransom for all . neither was it st. paul only who speaks after this manner ; but st. peter saith , that his own self bare our sins in his own body on the tree . that christ also hath once suffered for sins , the just for the unjust . and st. john , that the blood of jesus christ his son cleanseth us from all sin , and that god sent his son to be the propitiation for our sins . so that christ and his apostles agree in the same manner of expression ; and great weight is laid upon christ's being a propitiation for us , and our hopes of remission of sins and the favour of god depend upon it . what now is to be said to all these places of scripture ? were they designed only to humor and impose upon the credulity of mankind by telling them of such an expiatory sacrifice in the death of christ , which never was , nor could be , being repugnant to the iustice of god ? for christ , say they , being innocent could not suffer the punishment of our sins , and god being just could not accept of it , although he freely offer'd himself as a sacrifice for our sins . doth this agree with the force and design of all these expressions ? had not christ the power and will to offer up himself as a sacrifice of propitiation to god ? and where lies the injustice of accepting such a sacrifice which he freely offer'd ? but it could not be , say they , by way of punishment for our sins . what then is the meaning of all those places , wherein he is said to bear our sins and to suffer in our stead , the just for the unjust ? what is this but to contradict the tenour and scope of the new testament with respect to the death of christ ; and to turn their sense quite another way from what they were thought to signifie at that time ? which is no reasonable way of interpreting scripture . do they deny that christ suffered , what we say he did ? no ; that they dare not do . but they say , what he underwent was only labour and suffering ; but not the punishment of our iniquities . then , i say , it could be no expiatory sacrifice , which implies a substitution , and the contrary appears by the many places of scripture already mentioned , wherein our sins and the sufferings of christ are joined together . thus we see the true rise of this controversie was from the many places of scripture , which seem very plain and clear in this matter ; and therefore i shall now give an account of the progress of it . f. socinus seeing the bent of the scripture so much against him , sets himself to the finding out ways to avoid the force of them . . to those which speak of christ's being a ransom or price of redemption for us , he answers , that these expressions are to be understood only metaphorically , and christ's death being an intervening condition in order to our deliverance , it is therefore called , a price of redemption . and to the same purpose , the correct racovian catechism ; only there it is added , that god did accept of the death of christ as a most acceptable sacrifice . but not by way of satisfaction or payment of our debts , because he as a sacrifice was given by god himself ; but that he might give us the greater assurance of pardon and eternal life . so that here we have the true state of this matter before us ; viz. whether the death of christ , when it is said to be a ransom or price of redemption for us , is only to be looked on as a hard condition on his side intervening , or as a proper sacrifice of atonement , which god had appointed , for the expiation of sins ? the question is not , whether god appointed or accepted him , for that we have allowed in all sacrifices of atonement by the law of moses ; but whether his sufferings were not required in order to the satisfaction of divine iustice for the sins of mankind ; not by way of strict payment , as in case of debts ; but by a legal satisfaction to the justice of god as it is concerned in the honour of his laws . our unitarians grant , that christ was a ransom and price of redemption for us ; but they deny , that he was an adequate price , or a sacrifice to the justice of god. but still they run upon the notion of debts and payments , as though there were no other notion of justice and satisfaction but between creditors and debtors ; or as if their notions of these things were rather taken from the shops than the schools . and the monstrous contradiction they conclude the charge of our doctrine with , is , that god freely pardons the whole debt of sin , and yet hath been infinitely over-paid for both in the death and other sufferings of the lord christ. but in the following discourse , i have endeavoured to lay open this mistake , by shewing , that debts and punishments are of a different nature ; and therefore the satisfaction in one case is not to be measured by the other . but i shall not here anticipate the reader , as to what follows ; but i shall take notice of what they say , which seems to relate to this matter . almighty god , say they , as king and proprietor of all persons and things , can forgive any offence or all offences even without repentance or amendment , nor is it contrary to his justice so to do . this is a very strange assertion . for then there is no obligation on god's part in point of iustice to punish the most impenitent and incorrigible offenders . but there is a great deal of difference , between making the exercise of punitive or vindictive justice necessary upon every offence , and saying that the iustice of god doth not require that any offences should be punished . the former makes iustice in god to proceed by a natural necessity , which would leave no place for mercy , nor any satisfaction by a mediator , for that must suppose liberty and relaxation , as to the executive part of iustice. and if god must punish sinners as they deserve , there can be no stop to the execution of iustice short of annihilation ; for our very beings are the gift of god which we have deserved to be deprived of . but on the other side , to say , that the justice of god doth not require the punishment of any offences without repentance or amendement , is to overthrow any such thing as punitive justice in god ; by which i do not mean , the actual execution of it , and the due measures which belong to it , but the will to punish obstinate and impenitent sinners . and that results from his hatred and abhorrency of evil , and his just government of the world. for how can any men , who believe that god is really displeased with the wickedness of men , and that he is a iust and righteous governour , ever think that it is not repugnant to his iustice to forgive all offences without repentance or amendment ? how can his hatred of sin and the iustice of his government be reconciled with the impunity of the most obstinate offenders ? is there no such thing as iustice to himself and to his laws ; which lies in a just vindication of his honour and of his laws from contempt ? and who can be guilty of greater contempt of him , than those who persist in their wickedness without repentance or amendment ? and after all , is it not contrary to his justice to forgive such as these , because he is absolute lord and proprietor of all persons and things ? this might signifie something , if we could imagine god to be nothing but almighty power without justice : but if his justice be as essential an attribute as his omnipotency , we must not so much as suppose the exercise of one without the other . but they do not deny , that it is inconsistent with the wisdom and holiness of god to let the incorrigible and impenitent escape unpunished , or to forgive sin without repentance or amendment . but if the wisdom and holiness of god will not permit the impunity of impenitent sinners , is it not just in god to punish them ? not barely as to the degree and desert of punishment ; but as to the will of punishing them according to their merits ? whence doth their punishment come ? is it not from the will of god ? is that will just or not ? if the will to punish be just ? whence comes it to be so ? from the wisdom and holiness of god ? then punitive justice , when it is agreeable to god's wisdom and holiness , is a proper divine attribute as well as they . and they must have strange notions of punitive justice , who would separate it from them . but justice , they say , hath no other share or interest in punishment , but only to see that punishment be not misplac'd , and that it do not exceed the offence . we are far from denying these things to belong to the measures in the exercise of punitive justice : but whence comes punitive justice to belong to god ? is it not because it is just in him to punish offenders according to those measures ? and whence comes this , but from that universal justice in god , which is always joyned with his wisdom and holiness : and implies an universal rectitude in all he doth ? and from thence it comes that all the measures of iustice are observed by him in the punishment of the greatest offenders . now this universal justice in god is that , whereby he not only punishes obstinate and impenitent sinners , but he takes care of preserving the honour of his laws . and therefore , although almighty god out of his great mercy were willing that penitent sinners should be forgiven ; yet it was most agreeable thereto , that it should be done in such a manner as to discourage mankind from the practice of sin , by the same way by which he offers forgiveness ; and for this end , it pleased god in his infinite wisdom and goodness to send his son to become a sacrifice of propitiation for the sins of mankind ; which being freely undertaken by him , there was no breach in the measures of punitive justice with respect to him ; and so by his death he offered up himself as a full , perfect and sufficient sacrifice , oblation and satisfaction for the sins of mankind . and this is that doctrine of the satisfaction of christ which we own and defend . but these bold assertions , that god as absolute lord may forgive all offences without repentance , and it is not contrary to his justice so to do ; that , it is not the justice of god which prompts him to punish sinners , arise from too mean and narrow a conception of divine justice ; as though it lay only in the manner of the execution of it . but that there is an essential attribute of justice belonging to the divine nature , appears from hence , that there are some things which are so disagreeable to the divine nature that he cannot do them ; he cannot break his promises , nor deceive mankind to their destruction ; he cannot deny himself , nor pervert that order , or due respects of things to each other , which he hath established in the world. he cannot make it the duty of mankind to dishonour their maker , or to violate the rules of good and evil , so as to make evil good and good evil ; he cannot make murder and adultery to be virtues , nor impiety and wickedness not to deserve punishment . but whence comes all this ? is it that god wants almighty power to do what he pleases ? no doubt , he is supreme lord over all , and hath all things under his will. but there is an essential iustice in god , which is a supreme rule of righteousness , according to which he doth always exercise his power and will. and so moses saith of him , all his ways are perfect , a god of truth , and without iniquity , just and right is he ; and the psalmist , the lord is righteous in all his ways and holy in all his works . he not only is so , but he can be no otherwise , for this vniversal righteousness is as great a perfection and attribute of god , as his wisdom , or power . it is not one name which stands for all ; but it is a real and distinct attribute of it self : it is as a rule and measure to the exercise of the rest . and he particularly shews it in all the acts of punitive iustice : so nehemiah ; howbeit thou art just in all that is brought upon us , for thou hast done right , but we have done wickedly . and daniel ; righteousness belongeth unto thee , but unto us confusion of face : for the lord our god is righteous in all his works which he doth , for we obey'd not his voice . and zephaniah ; the just lord is in the midst thereof , he will not do iniquity . from whence it appears that the exercise of punitive iustice is according to the essential iustice or righteousness of the divine nature . and so abraham pleaded with god , shall not the judge of all the earth do right ? i. e. will he not punish according to the righteousness of his nature ? and so abimelech argues from the natural notion he had of god●s righteous nature , lord , wilt thou slay also a righteous nation ? but here the main difficulty which deserves to be cleared is this , how far punitive justice is founded on that universal justice which is an essential attribute of god. for the want of understanding this , hath been the great occasion of so much confusion in the discourses about this matter . and for the clearing of it , these things must be considered ; . that there is a difference between that iustice in god , whereby he hates sin , and that whereby he punishes the sinner . the hatred of sin doth necessarily follow the perfection of his nature . therefore god is said , to hate the wicked ; and evil to be an abomination to him ; to love righteousness and to hate wickedness . but if the punishment of the offender were as necessarily consequent as his hatred of sin , all mankind must suffer as they offend , and there would be no place for mercy in god , nor for repentance in men. but sin in it self is perfectly hatefull to god , there being nothing like god in it ; but man was god's creature and made after his image and likeness ; and however god be displeased with mankind on the account of sin , yet the workmanship of god still remains ; and we continually see that god doth not exercise his punitive iustice according to the measures of their iniquities . and they who plead most for the necessity of punitive iustice , are themselves a demonstration to the contrary ; for they cannot deny , that they are not punished as their iniquities have deserved . and if punitive iustice be necessary in it self it must reach the persons that have deserved to be punished , if there be no relaxation of the severity of it . . that it is very agreeable to the divine justice , to exercise the severity of punitive iustice on obstinate and incorrigible offenders . and this is that whereon the iustice of the punishments of sinners in another world is founded ; because god hath been so mercifull to them here , and used so many ways to reclaim them , and it is the not exercising his punitive iustice upon them in this world , which makes it so much more reasonable in another . for thereby they have shewed their contempt of god and his laws , of his offers of mercy and their wilfull obstinacy in offending him . and the reasonableness of the punishment of such offenders is not denyed by any of our more learned adversaries , as i have shewed in the following discourse from socinus and crellius , and might do from several others . but i need not mention any more , since in the late correct edition of the racovian catechism there is this note , that they have always asserted , that the wicked shall be raised up at the great day to undergo the punishment of their sins , and to be cast into the fire prepared for the devil and his angels . and for this , besides their publick confessions , they quote crellius , schlictingius , volkelius , wolzogenius , &c. and schlictingius saith , the doctrine of future punishments was necessary to be preached , as being part of the christian faith ; and that god's veracity is concerned in the execution of his threatnings . which is a part of natural iustice. and those learned men , who have been thought most favourable to the socinian opinions have declared themselves very frankly as to the justice of the punishment of impenitent sinners . curcellaeus , whom they often mention with respect , saith , the justice of god requires , that he should inflict the punishments he hath threatned on contumacious sinners . and limborch ( whom they sometimes appeal to ) saith , that the justice of god doth not permit the impunity of refractory and impenitent contemners of his grace . because , saith he , god by his declared will hath tied himself up from the exercise of his absolute power ; and his laws would be trampled upon , and his majesty slighted ; nor would god's hatred of sin ever be fully discovered . and therefore the day of wrath is called by st. paul , the revelation of the righteous judgment of god. episcopius saith , that although in such punishments , which depend only on the will of the law-maker , he doth not think , that god in justice is obliged to make good his threatnings , as he is to perform his promises ; ( but that in such cases god is not bound in justice to execute all that the law threatens ; but when he thinks fit to punish , then his justice requires him not to punish beyond the commination ) yet in the case of obstinate and incurable offenders , he doth not deny , that the justice of god requires the rigour of the law to be executed upon them . and he adds , that the day of judgment will fully manifest the justice of god in the threatnings he hath made to impenitent sinners . even vorstius , who was supposed to be too much inclined to the socinian doctrine , owns it to be a part of god's justice to punish wicked and impenitent persons ; that his patience and goodness may not be always contemned with impunity . and afterwards , that although god doth no injury to the offender , if he doth not execute his threatnings ; yet out of regard to the justice of his word , he doth not recede from what he hath declared : but all threatnings under the gospel are conditional ; and none are damned by it , but such as continue in impenitency and unbelief . and in his explication he saith , that where god hath absolutely declared his will to punish in such a manner , he cannot forgive without injustice . but our unitarians speak without any reserve , that it is not the justice of god , which prompts him to punish sinners , and so it is not contrary to his justice to forgive all offences without repentance or amendment . and thus the justice of god is not concerned in the punishments of the great day , although the apostle calls it , the revelation of the righteous judgment of god. and by this the world may see how very far our modern unitarians are from handling this subject more carefully , judiciously and exactly than others ; however one of their own party hath lately affirmed it ; with as much confidence and as little ground as they have done other things . . that it is very agreeable to divine justice to accept of a satisfaction on behalf of the sins of mankind , who do not persist in their evil ways , so that their sins shall be forgiven upon their repentance and amendment . for since the exercise of punitive iustice is not necessary on the persons of the offenders , and since god in this life abates so much of his just severity against them ; he thereby shews , that he doth not proceed with mankind here according to the rigor of his iustice ; but yet , since god hath given to them very just and righteous laws , since those laws have been broken and his authority contemned , it is very just for god to require a sacrifice of atonement for the sins of the world , that man●ind may see that god was justly displeased at them , and that none take incouragement to go on to commit them ; but yet , that upon their hearty repentance and sincere obedience , they may be assured of the remission of sins and the promise of eternal life . all the difficulty now remaining is about christ's suffering in our stead , of which the scripture speaks so fully in the places already mention'd . but we must consider what is answered to them . ii. to those places of scripture which speak of christ's suffering the punishment of our sins ; all that socinus saith , comes to these two things . . that christ suffer'd on the occasion of our sins , and with a design to take away our sins . . that by his sufferings he came to have a power to forgive sins ; and that this is the proper expiation of sin. but by no means that he suffer'd in our stead ; for he hath these words ; ut nihil aliud sit christum pro nobis mortuum esse , quam vice seu loco nostro mortem subiisse , id adeo à veritate abhorret ut nihil magis . which in plain english is , that nothing is more false than that christ suffer'd in our stead . the old editions of the racovian catechism follow socinus , and there the answer to the places which speak of christ's dying for us , is , that they do not signify in our stead ; but for our good . which they are very careful to distinguish , because they think that the latter implies no more than a condition in order to the expiation in heaven ; but the other makes him a true propitiatory sacrifice for our sins . but if christ did not suffer in our stead ; how can they possibly reconcile his undergoing this condition with their own measures of divine iustice ? all they pretend to say , is , that it was labour and suffering but not punishment . which is to speak against the common sense of mankind ; and is a ridiculous piece of stoicism . they say , it was a meer act of dominion as to christ and not of justice . but if there be such an essential attribute as iustice in god , then the exercise of dominion must be regulated by it ; especially where there was nothing but perfect innocency . the case is very different as to the sinful race of mankind , who having the guilt of sin upon them , god may justly exercise his dominion over them as he sees cause ; but he always doth it justly , although the particular reasons may not be within our reach . but here is no guilt of sin consider'd , either of his own , or others ; according to their principles ; and yet they make him to undergo as great sufferings , as we do , who assert that he suffer'd for our sakes in our stead ; which alone gives a reasonable account of it . but in the late correct edition of the racovian catechism they say , the sense of christ's suffering for our sins is twofold , but both come to one at last , . that christ suffered as a sacrifice in our stead ; tanquam victima pro nobis succedanea . how can socinus and the racovian catechism agree ? . that he suffer'd for our good . but they deny any commutation which they say , was not in the expiatory sacrifice among the jews . what doth a substitution differ from a commutation in this case ? but how do suffering in our stead and for our good come all to one at last ? either it must be , that christ did truly suffer in our stead , when he underwent the punishment of our sins in order to our redemption and expiation ; and that is a very good and true sense ; which we readily embrace , and are very well content that they should come all to one : or if the meaning be only , that christ may be said to suffer in our stead , because we have benefit by the consequences of his death ; then his dying is only consider'd as a bare condition and not as a sacrifice in our stead . as to make it plain by an instance ; we all agree that joseph's suffering in egypt was designed by the wise providence of god for the good of his brethren , which they received after his advancement , to which his suffering was an antecedent condition . but can any man say , that he suffer'd in stead of his brethren ? but now if joseph's brethren had been sold for slaves in egypt , and joseph had gone down thither and offer'd himself a prisoner for their deliverance ; this had been truly suffering in their stead , as well as for their advantage . and suppose the king of egypt had agreed with joseph , that if he would become prisoner for his brethren , he would advance him , and he should himself deliver them by his own power ; this doth not at all hinder his suffering in their stead . but if it had no relation to their deliverance by his being made captive himself ; but was only a step to his advancement ; then it cannot be said to be in their stead , although it might turn to their advantage . and so much for the sense of the racovian catechism . but our unitarians fly higher , for they say , . that god could not justly or wisely substitute an innocent person to undergo punishment in place of the guilty . . that christ could not freely offer himself as a sacrifice in our stead , nor could god accept of it , or allow it . so that here we have the true state of this controversie between us , viz. whether christ were a real expiatory sacrifice for the sins of mankind . for , if he could not be substituted in our stead , nor god accept of his offering up himself for us ; all the other expressions are meer words given out on purpose to amuse and deceive us . and this is that which i have undertaken to make out in the following discourse , viz. . that the scripture doth as plainly set forth that christ suffer'd the punishment of our sins and in our stead , as it could do ; and that no expressions could be thought of to that purpose , but might be answered in the same way that they do these . and therefore it is in vain to contend with such men , who are resolved that words and phrases shall signify no otherwise , than they would have them . and yet at last they cannot deny but a kind of substitution is implied as a victima succedanea ; but how ? that he suffer'd for our good and by the occasion of our sins , but not the punishment of them . thus far then we have gained , that the words of scripture are for us ; but say they , what ever the words are , they cannot mean any real punishment , because he was an innocent person . therefore i have shewed ; . that there is no repugnancy in reason , nor to the iustice of god for an innocent person to suffer by his own consent and for so great an end , what the scripture attributes to our saviour . and i have fully answered the arguments brought by our adversaries to prove that god could not justly or wisely substitute an innocent person to suffer for the guilty . . that christ did offer up himself , as an expiatory sacrifice to god in our stead ; and that god did accept and allow of it . which is the design of the three last chapters . and till an answer be given to what i have there discoursed at large , i shall refer the reader to what is already said ; and shall suppose those answers to be sufficient , till i see some better reasons for their opinion in this matter , than i have yet met with , although i have been no stranger to their late writings , as , god willing , they may see on another occasion . e. w. april . . advertisement . there are already published two volumes of sermons , preached upon several occasions , by the right reverend father in god , edward lord bishop of worcester , in octavo : sold by henry mortlock , at the phoenix in st. paul's church-yard . a third volume will speedily be prepared for the press . a discourse concerning the sufferings of christ. chap. i. i. of the socinian way of interpreting scripture ; and of the uncertainty it leaves us in as to the main articles of faith , manifested by an exposition of gen. . suitable to that way . ii. the state of the controversie in general concerning the sufferings of christ for us . he did not suffer the same we should have done . iii. the grand mistake in making punishments of the nature of debts . iv. the difference between them at large discovered , from the different reason and ends of them . v. the right of punishment in god , proved against crellius , not to arise from mere dominion . vi. the end of punishment not bare compensation , as it is in debts ; what punishment due to an injured person by the right of nature ; proper punishment a result of laws . vii . crellius his great mistake about the end of punishments . viii . not designed for satisfaction of anger as it is a desire of revenge . seneca and lactantius vindicated against crellius . ix . the magistrates interest in punishment distinct from that of private persons . x. of the nature of anger in god , and the satisfaction to be made to it . crellius his great arguments against satisfaction depend on a false notion of god's anger . xi . of the ends of divine punishments . xii . the different nature of them in this and the future state . sir , although the letter i received from your hands contained in it so many mistakes of my meaning and design , that it seemed to be the greatest civility to the writer of it , to give no answer at all to it ; because that could not be done , without the discovery of far more weaknesses in him , than he pretends to find in my discourse : yet the weight and importance of the matter may require a farther account from me , concerning the true reason of the sufferings of christ. wherein my design was so far from representing old errors to the best advantage , or to rack my wits to defend them , as that person seems to suggest ; that i aimed at nothing more than to give a true account of what upon a serious enquiry , i judged to be the most natural and genuine meaning of the christian doctrine contained in the writings of the new testament . i. for finding therein such multitudes of expressions , which to an unprejudiced mind attribute all the mighty effects of the love of god to us , to the obedience and sufferings of christ , i began to consider what reason there was why the plain and easie sense of those places must be forsaken , and a remote and metaphorical meaning put upon them . which i thought my self the more obliged to do , because i could not conceive if it had been the design of the scripture , to have delivered the received doctrine of the christian church , concerning the reason of the sufferings of christ , that it could have been more clearly and fully expressed than it is already . so that supposing that to have been the true meaning of the several places of scripture which we contend for ; yet the same arts and subtilties might have been used to pervert it , which are imployed to perswade men that is not the true meaning of them . and what is equally serviceable to truth and falshood , can of it self , have no power on the minds of men to convince them it must be one , and not the other . nay , if every unusual and improper acception of words in the scripture , shall be thought sufficient to take away the natural and genuine sense , where the matter is capable of it , i know scarce any article of faith can be long secure ; and by these arts men may declare that they believe the scriptures , and yet believe nothing of the christian faith. for if the improper , though unusual acception of those expressions of christ's dying for us , of redemption , propitiation , reconciliation by his blood , of his bearing our iniquities , and being made sin and a curse for us , shall be enough to invalidate all the arguments taken from them to prove that which the proper sense of them doth imply , why may not the improper use of the terms of creation and resurrection , as well take away the natural sense of them in the great articles of the creation of the world , and resurection after death ? for if it be enough to prove that christ's dying for us , doth not imply dying in our stead ; because sometimes dying for others imports no more than dying for some advantage to come to them ; if redemption being sometimes used for mere deliverance , shall make our redemption by christ , wholly metaphorical ; if the terms of propitiation , reconciliation , &c. shall lose their force , because they are sometimes used where all things cannot be supposed parallel with the sense we contend for : why shall i be bound to believe that the world was ever created in a proper sense , since those persons against whom i argue , so earnestly contend that in those places in which it seems as proper as any , it is to be understood only in a metaphorical ? if when the world and all things are said to be made by christ , we are not to understand the production but the reformation of the world and all things in it , although the natural sense of the words be quite otherwise ; what argument can make it necessary for me not to understand the creation of the world in a metaphorical sense , when moses delivers to us the history of it ? why may not i understand in the beginning , gen. . for the beginning of the mosaical dispensation , as well as socinus doth in the beginning , john . for the beginning of the evangelical ? and that from the very same argument used by him , viz. that in the beginning is to be understood of the main subject concerning which the author intends to write , and that i am as sure it was in moses concerning the law given by him , as it was in st. iohn concerning the gospel delivered by christ. why may not the creation of the heavens and the earth , be no more than the erection of the jewish polity ? since it is acknowledged , that by new heavens and new earth wherein dwelleth righteousness , no more is understood than a new state of things under the gospel ? why may not the confused chaos import no more than the state of ignorance and darkness under which the world was before the law of moses ? since it is confessed that it signifies in the new testament such a state of the world before the gospel appeared ? and consequently , why may not the light which made the first day be the first tendencies to the doctrine of moses , which being at first divided and scattered , was united afterwards in one great body of laws , which was called the sun , because it was the great director of the iewish nation , and therefore said to rule the day ; as the less considerable laws of other nations are called the moon , because they were to govern those who were yet under the night of ignorance ? why may not the firmament being in the midst of the waters , imply the erection of the jewish state in the midst of a great deal of trouble , since it is confessed , that waters are often taken in scripture in a metaphorical sense for troubles and afflictions ? and the earth appearing out of the waters , be no more but the settlement of that state after its troubles ; and particularly with great elegancy after their passage through the red sea ? and the production of herbs and living creatures , be the great encrease of the people of all sorts , as well those of a meaner rank ( and therefore called herbs ) as those of a higher , that were to live upon the other , and sometimes trample upon them , and therefore by way of excellency called the living creatures ? and when these were multiplied and brought into order , ( which being done by steps and degrees , is said to be finished in several days ) then the state and the church flourished and enjoyed a great deal of pleasure , which was the production of man and woman , and their being placed in paradise : ( for a perfect man , notes a high degree of perfection , and a woman is taken for the church in the revelations ) but when they followed the customs of other nations which were as a forbidden tree to them , then they lost all their happiness and pleasure , and were expell'd out of their own country , and lived in great slavery and misery , which was the curse pronounced against them , for violating the rules of policy established among them . thus you see how small a measure of wit , by the advantage of those ways of interpreting scripture , which the subtilest of our adversaries make use of , will serve to pervert the clearest expressions of scripture to quite another sense than was ever intended by the writer of them . and i assure you , if that rule of interpreting scripture be once allowed ; that if words are ever used in a metaphorical sense , there can be no necessity of understanding them any where in a proper ; there is scarce any thing which you look on as the most necessary to be believed in scripture , but it may be made appear not to be so upon those terms . for by reason of the paucity , and therefore the ambiguity of the original words of the hebrew language , the strange idioms of it , the different senses of the same word in several conjugations , the want of several modes of expression which are used in other languages , and above all the lofty and metaphorical way of speaking used in all eastern countries , and the imitation of the hebrew idioms in the greek translation of the old testament , and original of the new , you can hardly affix a sense upon any words used therein , but a man who will be at the pains to search all possible significations and uses of those words , will put you hard to it , to make good that which you took to be the proper meaning of them . wherefore although i will not deny to our adversaries the praise of subtilty and diligence ; i cannot give them that ( which is much more praise-worthy ) of discretion and sound judgment . for while they use their utmost industry to search all the most remote and metaphorical senses of words , with a design to take off the genuine and proper meaning of them , they do not attend to the ill consequence that may be made of this to the overthrowing those things , the belief of which themselves make necessary to salvation . for by this way the whole gospel may be made an allegory , and the resurrection of christ be thought as metaphorical as the redemption by his death , and the force of all the precepts of the gospel avoided by some unusual signification of the words wherein they are delivered . so that nothing can be more unreasonable than such a method of proceeding , unless it be first sufficiently proved that the matter is not capable of the proper sense , and therefore of necessity the improper only is to be allowed . and this is that which socinus seems after all his pains to pervert the meaning of the places in controversie , to rely on most ; viz. that the doctrine of satisfaction doth imply an impossibility in the thing it self , and therefore must needs be false ; nay , he saith , the infallibility of the revealer had not been enough in this case , supposing that christ had said it , and risen from the dead , to declare his own veracity ; unless he had delivered it by its proper causes and effects , and so shewed the possibility of the thing it self . and the reason , he saith , why they believe their doctrine true , is not barely because god hath said it , but they believe certainly that god hath said it , because they know it to be true ; by knowing the contrary doctrine to be impossible . the controversie then , concerning the meaning of the places in dispute is to be resolved from the nature and reasonableness of the matter contained in them ? for if socinus his reason be answerable to his confidence , if the account we give of the sufferings of christ , be repugnant not only to the justice , goodness and grace of god , but to the nature of the thing ; if it appear impossible , that mankind should be redeemed in a proper sense , or that god should be propitiated by the death of his son as a sacrifice for sin ; if it enervate all the precepts of obedience , and tend rather to justifie sins than those who do repent of them ; i shall then agree , that no industry can be too great in searching authors , comparing places , examining versions , to find out such a sense as may be agreeable to the nature of things , the attributes of god , and the design of christian religion . but if on the contrary , the scripture doth plainly assert those things , from whence our doctrine follows , and without which no reasonable account can be given either of the expressions used therein , or of the sufferings of christ ; if christ's death did immediately respect god as a sacrifice , and was paid as a price for our redemption ; if such a design of his death be so far from being repugnant to the nature of god , that it highly manifests his wisdom , justice and mercy ; if it assert nothing but what is so far from being impossible , that it is very reconcileable to the common principles of reason , as well as the free-grace of god in the pardon of sin ; if , being truly understood , it is so far from enervating , that it advances highly all the purposes of christian religion , then it can be no less than a betraying one of the grand truths of the christian doctrine , not to believe ours to be the true sense of the places in controversie . and this is that which i now take upon me to maintain . ii. for our clearer proceeding herein , nothing will be more necessary , than to understand the true state of the controversie ; which hath been rendred more obscure by the mistakes of some , who have managed it with greater zeal than judgment ; who have asserted more than they needed to have done , and made our adversaries assert much less than they do : and by this means have shot over their adversaries heads , and laid their own more open to assaults . it is easie to observe , that most of socinus his arguments are levelled against an opinion , which few who have considered these things do maintain , and none need to think themselves obliged to do it ; which is , that christ paid a proper and rigid satisfaction for the sins of men , considered under the notion of debts , and that he paid the very same , which we ought to have done ; which in the sense of the law , is never called satisfaction , but strict payment . against this socinus disputes from the impossibility of christ's paying the very same that we were to have paid ; because our penalty was eternal death , and that as the consequent of inherent guilt , which christ neither did nor could undergo . neither is it enough to say , that christ had undergone eternul death , unless he had been able to free himself from it ; for the admission of one to pay for another , who could discharge the debt in much less time than the offenders could , was not the same which the law required . for that takes no notice of any other than the persons who had sinned ; and if a mediator could have paid the same , the original law must have been disjunctive ; viz. that either the offender must suffer , or another for him ; but then the gospel had not been the bringing in of a better covenant , but a performance of the old . but if there be a relaxation or dispensation of the first law ; then it necessarily follows , that what christ paid , was not the very same which the first law required : for what need of that , when the very same was paid that was in the obligation ? but if it be said , that the dignity of the person makes up , what wanted in the kind or degree of punishment ; this is a plain confession that it is not the same , but something equivalent , which answers the ends of the sanction , as much as the same would have done , which is the thing we contend for . besides , if the very same had been paid in the strict sense , there would have followed a deliverance ipso facto ; for the release immediately follows the payment of the same : and it had been injustice to have required any thing further , in order to the discharge of the offender , when strict and full payment had been made of what was in the obligation . but we see that faith and repentance , and the consequences of those two , are made conditions on our parts , in order to the enjoying the benefit of what christ hath procured ; so that the release is not immediate upon the payment , but depends on a new contract , made in consideration of what christ hath done and suffered for us . if it be said , that by christ's payment , we become his , and he requires these conditions of us ; besides the contrariety of it to the scriptures , which make the conditions to be required by him to whom the payment was made ; we are to consider , that these very persons assert , that christ paid all for us , and in our name and stead ; so that the payment by christ was by a substitution in our room ; and if he paid the same which the law required , the benefit must immediately accrue to those in whose name the debt was paid . for what was done in the name of another , is all one to the creditor , as if it had been done by the debtor himself . but above all things , it is impossible to reconcile the freeness of remission , with the full payment of the very same which was in the obligation . neither will it serve to say , that though it was not free to christ , yet it was to us . for the satisfaction and remission must respect the same person ; for christ did not pay for himself , but for us , neither could the remission be to him . christ therefore is not consider'd in his own name , but as acting in our stead ; so that what was free to him , must be to us ; what was exactly paid by him , it is all one as if it had been done by us : so that it is impossible the same debt should be fully paid and freely forgiven . much less will it avoid the difficulty in this case to say , that it was a refusable payment : for it being supposed to be the very same , it was not in justice refusable ; and however not in equity , if it answer the intention of the law , as much as the suffering of the offenders had done ; and the more it doth that , the less refusable it is . and although god himself found out the way , that doth not make the pardon free , but the designation of the person who was to pay the debt . thus when our adversaries dispute against this opinion , no wonder if they do it successfully ; but this whole opinion is built upon a mistake , that satisfaction must be the payment of the very same ; which while they contend for , they give our adversaries too great an advantage , and make them think they triumph over the faith of the church , when they do it only over the mistake of some particular persons . but the foundation of this mistake , lies in the consideration of punishment , under the notion of debts , and that satisfaction therefore must be by strict payment in rigor of law ; but how great that mistake is , will appear in the subsequent discourse . but it cannot but be wondred at , that the very same persons who consider sins , as debts which must be strictly satisfied for , do withal contend for the absolute necessity of this satisfaction : whereas socinus his arguments would hold good , if sins were only considered as debts , and god as the mere creditor of punishment ; he might as freely part with his own right without satisfaction , as any creditor may forgive what summ he pleases to a person indebted to him ; and no reason can be brought to the contrary , from that notion of sins , why he may not do it . but if they be considered , with a respect to god's government of the world , and the honour of his laws , then some further account may be given , why it may not be consistent with that , to pass by the sins of men , without satisfaction made to them . iii. and because the mistake in this matter , hath been the foundation of most of the subsequent mistakes on both sides , and the discovery of the cause of errors , doth far more to the cure of them , than any arguments brought against them ; and withal , the true understanding of the whole doctrine of satisfaction depends upon it , i shall endeavour to make clear the notion under which our sins are considered ; for upon that depends the nature of the satisfaction which is to be made for them . for while our adversaries suppose , that sins are to be looked on under the notion of debts in this debate , they assert it to be wholly free for god to remit them , without any satisfaction . they make the right of punishment merely to depend on god's absolute dominion ; and that all satisfaction must be considered under the notion of compensation , for the injuries done to him , to whom it is to be made . but if we can clearly shew a considerable difference between the notion of debts and punishments , if the right of punishment doth not depend upon mere dominion , and that satisfaction by way of punishment , is not primarily intended for compensation , but for other ends , we shall make not only the state of the controversie much clearer , but offer something considerable towards the resolution of it . the way i shall take for the proof of the difference between debts and punishments , shall be using the other for the arguments for it . for besides , that those things are just in matter of debts , which are not so in the case of punishments ; as , that it is lawfull for a man to forgive all the debts which are owing him by all persons , though they never so contumaciously refuse payment , but our adversaries will not say so in the case of sins ; for although they assert , that the justice of god doth never require punishment in case of repentance , yet withal they assert , that in case of impenitency , it is not only agreeable , but due to the nature and decrees ; and therefore to the rectitude and equity of god not to give pardon but if this be true , then there is an apparent difference between the notion of debts and punishments ; for the impenitency doth but add to the g●eatness of the debt : and will they say , it is only in god's power to remit small debts , but he must punish the greatest ? what becomes then of god's absolute liberty to part with h●s own right ? will not this shew more of his kindness to pardon the greater , rather than lesser offenders ? but if there be something in the nature of the thing , which makes it not only just , but necessary for impenitent sinners to be punished , as crellius after socinus frequently acknowledges , then it is plain , that sins are not to be considered merely as debts , for that obstinacy and impenitency is only punished as a greater degree of sin , and therefore as a greater debt . and withal , those things are lawfull in the remission of debts , which are unjust in the matter of punishments ; as it is lawfull for a creditor , when two persons are considered in equal circumstances , to remit one , and not the other ; nay , to remit the greater debt , without any satisfaction , and to exact the lesser to the greatest extremity ; but it is unjust in matter of punishments , where the reason and circumstances are the same , for a person who hath committed a crime of very dangerous consequence , to escape unpunished , and another who hath been guilty of far less to be severely executed . besides these considerations , i say , i shall now prove the difference of debts and punishments , from those two things whereby things are best differenced from each other ; viz. the different reason , and the different end of them . iv. ( . ) the different reason of debts and punishments : the reason of debts is dominion and property , and the obligation of them , depends upon voluntary contracts between parties ; but the reason of punishments is justice and government , and depends not upon mere contracts , but the relation the person stands in to that authority to which he is accountable for his actions . for if the obligation to punishment , did depend upon mere contract , then none could justly be punished , but such who have consented to it by an antecedent contract : if it be said , that a contract is implied , by their being in society with others ; that is as much as i desire to make the difference appear , for in case of debts , the obligation depends upon the voluntary contract of the person ; but in case of punishments , the very relation to government , and living under laws doth imply it . and the right of punishment depends upon the obligation of laws , where the reason of them holds , without any express contract , or superiority of one over another ; as in the case of violation of the law of nations , that gives right to another nation to punish the infringers of it . otherwise wars could never be lawfull between two nations , and none could be warrantable , but those of a prince against his rebellious subjects , who have broken the laws themselves consented expresly to . besides , in case of debts every man is bound to pay , whether he be call'd upon or no ; but in case of punishments , no man is bound to betray or accuse himself . for the obligation to payment in case of debt ariseth from the injury sustained by that particular person , if another detains what is his own from him ; but the obligation to punishment , arises from the injury , the publick sustains by the impunity of crimes , of which the magistrates are to take care ; who by the dispensing of punishments , do shew that to be true which grotius asserts , that if there be any creditor to be assigned in punishment , it is the publick good : which appears by this , that all punishments are proportioned , according to the influence the offences have upon the publick interest ; for the reason of punishment is not because a law is broken , but because the breach of a law tends to dissolve the community , by infringing the authority of the laws , and the honour of those who are to take care of them . for if we consider it , the measure of punishments is in a well ordered state , taken from the influence which crimes have upon the peace and interest of the community . no man questions , but that malice , pride and avarice , are things really as bad as many faults , that are severely punished by humane laws , but the reason these are not punished is , because they do not so much injury to the publick interest , as theft and robbery do . besides , in those things wherein the laws of a nation are concerned , the utmost rigor is not used in the preventing of crimes , or the execution of them when committed , if such an execution may endanger the publick more than the impunity of the offenders may do . and there are some things which are thought sit to be forbidden , where the utmost means are not used to prevent them ; as merchants are forbidden to steal customs , but they are not put under an oath not to do it . and when penalties have been deserved , the execution of them hath been deferred , till it may be most for the advantage of the publick : as ioab's punishment till solomon's reign , though he deserved it as much in david's . so that the rule commonly talked of , fiat justitia & pereat mundus , is a piece of pedantry , rather than true wisdom ; for whatever penalty inflicted brings a far greater detriment to the publick , than the forbearance of it , is no piece of justice to the state , but the contrary ; the greatest law , being the safety and preservation of the whole body . by which it appears , that in humane laws , the reason of punishment is not , that such an action is done , but because the impunity in doing it , may have a bad influence on the publick interest ; but in debts , the right of restitution depends upon the injury received by a particular person , who looks at no more than the reparation of his loss by it . v. we are now to consider , how far these things will hold in divine laws , and what the right of punishment doth result from there . for crellius , the subtillest of our adversaries , knowing of how great consequence the resolution of this is , in the whole controversie of satisfaction , vehemently contends , that the right of punishment doth result from god's absolute dominion , and therefore he is to be considered as the offended party , and not as governor in the right of inflicting punishment ; for which his first argument is , that our obedience is due to god's law , on the account of his dominion ; but when that is not performed , the penalty succeeds in its room , and therefore that doth belong to god on the same account : his other arguments are , from the compensation of injuries due to the offended party , and from god's anger against sin , in which he is to be consider'd as the offended party : these two latter will be answered under the next head ; the first i am to examine here . he therefore tells us , that the right of punishment belongs to god's dominion , because the reason of his government of mankind is , because he is the lord of them . but , for our better understanding this , we are to consider , although the original right of government doth result from god's dominion ; for therefore our obedience is due , because of his sovereignty over us ; yet when god takes upon him the notion of a governour , he enters into a new relation with his creatures , distinct from the first as mere lord. for he is equally lord of all to whom he gives a being , but he doth not require obedience upon equal terms , nor governs them by the same laws : dominion is properly shewed in the exercise of power ; but when god gives laws according to which he will reward and punish , he so far restrains the exercise of his dominion to a subserviency to the ends of government . if we should suppose , that god governs the world merely by his dominion , we must take away all rewards and punishments ; for then the actions of men , would be the mere effects of irresistable power , and so not capable of rewards and punishments ; for there could be neither of these , where mens actions are capable of the differences of good and evil , and that they cannot be , if they be the acts of god's dominion , and not of their own . but if god doth not exercise his full dominion over rational creatures , it is apparent that he doth govern them under another notion than as mere lord , and the reason of punishment is not to be taken from an absolute right which god doth not make use of , but from the ends and designs of government , which are his own honour , the authority of his laws , and the good of those whom he doth govern . and crellius is greatly mistaken , when he makes punishment to succeed in the place of the right of obedience ; for it is only the desert of punishment , which follows upon the violation of that right ; and as we assert , that the right of obedience is derived from god's sovereignty , so we deny not , but the desert of punishment is from the violation of it ; but withal we say , that the obligation to punishment depends upon the laws , and god's right to inflict punishment ( laws being supposed ) is immediately from that government which he hath over mankind : for otherwise , if the whole right of punishment did still depend upon god's dominion , and the first right of sovereignty , then all sins must have equal punishments , because they are all equal violations of the fundamental right of obedience ; then it were at liberty for god to punish a greater sin , with a less punishment ; and a lesser sin , with a greater : and lastly , this would make the punishment of sin , a mere arbitrary thing in god ; for there would be no reason of punishment , but what depended upon god's mere will ; whereas the reason of punishment in scripture is drawn from a repugnancy of sin to the divine purity and holiness , and not merely from god's power or will to punish ; but if that were all the reason of it , there would be no repugnancy in the nature of the thing for the most vitious person to be rewarded , and the most pious to be made everlastingly miserable . but who ever yet durst say or think so ? from whence it appears that the relation between sin and punishment is no result of god's arbitrary will ; but it is founded in the nature of the things ; so that as it is just for god to punish offenders , so it would be unjust to punish the most innocent person without any respect to sin . but if the right of punishment depends merely on god's dominion , i cannot understand why god may not punish when and whom , and in what manner he pleaseth ; without any impeachment of his justice , and therefore it is to be wonder'd at , that the same persons who assert the right of punishment to be merely in god's dominion , should yet cry out of the injustice of one person being punished for anothers faults ; for why may not god exercise his dominion in this case ? yes , say they , he may his dominion , but he cannot punish , because punishment supposes guilt , and cannot be just without it ; how far that reaches , will be examined afterwards ; at present , we take notice of the contradiction to themselves which our adversaries are guilty of , that they may serve their own hypothesis , for when we dispute with them , against absolute remission without satisfaction , then they contend that the right of punishment is a mere act of dominion , and god may part with his right , if he please ; but when they dispute with us against the translation of punishment from one to another , then they no longer say that the right of punishment is an act of dominion , but that it is a necessary consequent of inherent guilt , and cannot be removed from one to another . and then they utterly deny that punishment is of the nature of debts ; for one man's money , they say , may become anothers , but one man's punishment cannot become anothers : thus they give and take , deny and grant , as it serves for their present purposes . vi. ( . ) the different ends of debts and punishments , make it appear that there is a difference in the nature of them ; for the intention of the obligation to payment in case of debt , is the compensation of the damage which the creditor sustains ; but the intention of punishment , is not bare compensation , but it is designed for greater and further ends . for which we are to consider the different nature of punishments , as they are inflicted by way of reparation of some injury done to private persons , and as they do respect the publick good . i grant , that private persons in case of injuries , seek for compensation of the damage they sustain , and so far they bear the nature of debts ; but if we consider them as inflicted by those who have a care of the publick , though they are to see that no private person suffers injury by another ; yet the reason of that is not merely that he might enjoy his own , but because the doing injuries to others tends to the subversion of the ends of government . therefore , i can by no means admit that position of crellius , that a magistrate only punishes as he assumes the person of the particular men who have received injuries from others ; for he aims at other ends than merely the compensation of those injured persons . their great end is according to the old roman formula , nè quid resp. detrimenti capiat : the reason of exacting penalties upon private men is still with a regard to the publick safety . supposing men in a state of nature no punishment is due to the injured person , but restitution of damage , and compensation of the loss that accrues to him by the injury sustained ; and whatever goes beyond this , is the effect of government , which constitutes penalties for perservation of the society which is under laws . but herein crellius is our adversary , but with no advantage at all to his cause ; for he offers to prove against grotius , that something more is due by an injury beyond bare compensation for what the other is supposed to lose by the right of nature ; for saith he , in every injury there is not only the real damage which the person sustains , but there is a contempt of the person implyed in it , for which as well as the former , he ought to have compensation . to which i answer , . that this doth not prove what he designs , viz. that punishment doth belong to the injured person in a state of nature , beyond bare restitution , but that it is necessary , that men should not continue in such a state , that so they may be vindicated from that contempt , and others compelled to restitution . both which , as they are punishments , are not in the power of the offended party as such , but shew that it is very reasonable there should be laws and governours , that private persons may be preserved in their just rights , and offenders punished for the vindication not only of their honour , but of the laws too . and laws being established , the injured person hath right to no more , than the compensation of his loss ; for that being forced upon the offending party , is a sufficient vindication of his honour . . if the contempt of a private person makes a compensation necessary , how much more will this hold in a publick magistrate ; whose contempt by disobedience is of far worse consequence than that of a private person . and by this argument crellius overthrows his main hypothesis , viz. that god may pardon sin without satisfaction ; for if it be not only necessary , that the loss be compensated but the dishonour too ; then so much greater as the dishonour is , so much higher as the person is , so much more beneficial to the world as his laws are , so much more necessary is it that in order to pardon there must be a satisfaction made to him , for the affronts he hath received from men . and if the greatness of the injury be to be measured as crellius asserts , from the worth and value of the thing , from the dignity and honour of the person , from the displicency of the fact to him , which he makes the measure of punishment ; this makes it still far more reasonable , that god should have satisfaction for the sins of men , than that men should have for the injuries done them by one another ; especially considering what the same author doth assert afterwards , that it is sometime repugnant to justice , for one to part with his own right in case of injuries , and that either from the nature and circumstances of the things themselves or a decree or determination to the contrary : for the first he instanceth in case of notorious defamation ; in which he saith , it is a dishonest and unlawful thing for a man , not to make use of his own right for his vindication : and for the other , in case of great obstinacy and malice . by both which , it is most apparent , that crellius puts a mighty difference between the nature of debts , and punishments , since in all cases he allows it lawful for a person free , to remit his debts ; but in some cases he makes it utterly unlawful for a person not to make use of his right for punishment . and withal if a private person may not part with his own right in such cases , how unreasonable is it not to assert the same of the great governour of the world ? and that there may be a necessity for him upon supposition of the contempt of himself and his laws , to vindicate himself and his honour to the world , by some remarkable testimony of his severity against sin . vii . but crellius yet urgeth another end of punishment , which though the most unreasonable of all others , yet sufficiently proves from himself the difference of debts and punishments , which is , the delight which the injured person takes in seeing the offender punished . this he so much insists upon , as though he made it the most natural end of punishment ; for saith he , among the punishments which a prince or any other free person can inflict , revenge is in the first place , and the more there is of that in any thing , the more properly it is called a punishment ; and he tells us what he means by this ultio ; viz. solatium ex alieno dolore , the contentment taken in anothers pain . but saith he , no man must object , that this is a thing evil in it self ; for although it be forbidden us under the new testament , yet in it self it is not unlawful for one that hath suffered pain from another to seek for the ease of his own pain , by the miseries of him that injured him : and for this purpose , saith he , we have the passion of anger in us , which being a desire of returning injuries , is then satisfied when it apprehends it done . but how absurd and unreasonable this doctrine is , will be easily discovered , for this would make the primary intendment of punishment to be the evil of him that suffers it . where the right of punishment is derived from an injury received , and therefore that which gives that right , is some damage sustained , the reparation of which is the first thing designed by the offended party : though it take not up the whole nature of punishment . and on this account no man can justly propose any end to himself in anothers evil , but what comes under the notion of restitution . for the evil of another is only intended in punishment as it respects the good of him for whose sake that evil is undergone . when that good may be obtained without anothers evil , the desire of it is unjust and unreasonable : and therefore all that contentment that any one takes in the evil another undergoes , as it is evil to him , is a thing repugnant to humane nature , and which all persons condemn in others when they allow themselves in it . it will be hard for crellius to make any difference between this end of punishment which he assigns , and the greatest cruelty ; for what can that be worse than taking delight in making others miserable , and seeing them so when he hath made them . i● it be replyed , that cruelty is without any cause , but here a just cause is supposed : i answer , a just cause is only supposed for the punishment , but there can be no just cause for any to delight in the miseries of others , and to comfort themselves by inflicting or beholding them . for the evil of another is never intended , but when it is the only means left for compensation ; and he must be guilty of great inhumanity , who desires anothers evil any further than that tends to his own good , i. e. the reparation of the damage sustained ; which if it may be had without anothers evil , then that comes not by the right of nature within the reason of punishment ; and consequently where it doth not serve for that end , the comfort that men take in it is no part of justice , but cruelty . for there can be no reason at all assigned for it ; for that lenimentum doloris which crellius insists on is meerly imaginary , and no other than the dog hath in gnawing the stone that is thrown at him ; and for all that i know , that propension in nature to the retribution of evil for evil any further than it tends to our security , and the preservation for the future , is one of the most unreasonable passions in humane nature . viii . and if we examine the nature of anger , either considered naturally or morally , the intention of it is , not the returning evil to another , for the evil received , but the security and perservation of our selves ; which we should not have so great a care of , unless we had a quick sense of injuries , and our blood were apt to be heated at the apprehension of them . but when this passion vents it self , in doing others injury to alleviate its own grief , it is a violent and unreasonable perturbation ; but being governed by reason , it aims at no more , than the great end of our beings ; viz. self-preservation . but when that cannot be obtained without anothers evil , so far the intendment of it is lawful , but no further . and i cannot therefore think those philosophers , who have defined anger to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whose authority crellius defends himself , when he makes anger to be a desire of revenge , did throughly consider what was just and reasonable in it , but barely what was natural , and would be the effect of that passion , if not governed by reason . for otherwise iul. scaliger's definition is much more true and justifiable , that it is appetitus depulsionis ; viz. that whereby we are stirred up to drive away from us , any thing that is injurious to us . but because crellius alledgeth a saying of seneca , that would make vindicta of the nature of punishment , duabus de causis punire princeps solet , si aut se vindicet aut alium : we shall oppose to this the sense of the same author in this matter , which may sufficiently clear the other passage : for , saith he , inhumanum verbum est , & quidem pro justo receptum , ultio , & à contumelia non differt nisi ordine : qui dolorem regerit , tantum excusatius peccat . and no man speaks with greater vehemency against the delight in others punishments than he doth ; for he always asserts , the only reason of punishment , to be some advantage which is to come by it , and not meerly to satisfie anger , or to allay their own griefs , by seeing anothers : for , saith he , the punishment is inflicted , non quia delectetur ullius poena ( procul est enim à sapiente tam inhumana feritas ) sed ut documentum omnium sint : so that it is only the usefulness of punishment according to him , which makes it become any wise man ; and so far from a satisfaction of his grief by anothers punishment , that he makes that a piece of inhumanity , not incident to any who pretend to wisdom . nay , he denies , that a just punishment doth flow from anger ; for he that inflicts that , doth it non ipsius poenae avidus , sed quia oportet , not as desiring the punishment , but because there are great reasons for it : and elsewhere , exsequar quia oportet , non quia dolet : he is far enough then from approving , that imaginary compensation of one mans grief by anothers . and he shews at large that the weakest natures , and the least guided by reason , are the most subject to this anger and revenge . and although other things be pretended , the general cause of it is , a great infirmity of humane nature ; and thence it is , that children and old men , and sick persons , are the most subject to it ; and the better any are , the more they are freed from it : — quippe minuti semper & infirmi est animi , exiguique voluptas vltio — he makes cruelty to be nothing else , but the intemperance of the mind in exacting punishment ; and the difference between a prince and a tyrant to lie in this , that one delights in punishing , the other never does it but in case of necessity , when the publick good requires it . and this throughout his discourse , he makes the measure of punishment . who then could imagine , that he should speak so contradictory to himself , as to allow punishment for meer revenge , or the easing ones own griefs , by the pains of another ? in the places cited by crellius , ( if taken in his sense ) he speaks what commonly is , not what ought to be in the world ; for he disputes against it in that very place , therefore that cannot be the meaning which he contends for . the common design of punishments by a prince , saith he , is either to vindicate himself or others . i so render his words , because vindicare , when it is joyned with the person injured , as here , vindicare se aut alium , doth properly relate to the end of punishment , which is asserting the right of the injured person ; but when it is joyned with the persons who have done the injury , or the crimes whereby they did it , then it properly signifies to punish . thus sallust useth , vindicatum in eos ; and cicero , in milites nostros vehementer vindicatum , and for the fact very frequently in him , maleficia vindicare : but when it relates to the injured person , as here it doth , it cannot signifie meerly to punish ; for then se vindicare would be to punish ones self , but to assert his own right in case of injury , though it be with the punishment of another : for vindicatio , as cicero defines it , est per quam vis & injuria & omnino quod obfuturum est defendendo aut ulciscendo propulsatur . so that the security of our selves in case of force or injury , is that which is called vindication ; which sometimes may be done by defence , and other times by punishment . and that seneca doth mean no more here , is apparent by what follows ; for in case of private injuries , he saith , poenam si tutò poterit donet , he would have the prince forgive the punishment , if it may be done with safety ; so that he would not have any one punished , to satisfie anothers desire of revenge , but to preserve his own safety : and afterwards he saith , it is much beneath a princes condition , to need that satisfaction which arises from anothers sufferings : but for the punishments of others , he saith , the law hath established three ends , the amendment of the persons , or making others better by their punishments , or the publick security , by taking away such evil members out of the body : so that in publick punishments , he never so much as supposes , that contentment which revenge fansies in others punishments , but makes them wholly designed for the publick advantage . for the laws in punishment do not look backward but forward ; for as * plato saith , no wise man ever punished , meerly because men had offended , but lest they should : for past things cannot be recalled , but future are therefore forbidden , that they may be prevented . so to the same purpose is the saying of lactantius , produced by grotius , surgimus ad vindictam , non quia laesi sumus , sed ut disciplina servetur , mores corrigantur , licentia comprimatur : haec est ira justa . to which crellius answers , that this signifies nothing , unless it can be proved , that no man may justly punish another , merely because he is wronged . if he means of the right to punish , we deny not that to be , because the person is wronged ; but if he understands it of the design and end of punishment , then we deny , that it is an allowable end of punishments , any further than it can come under the notion of restitution , of which we have spoken already . when a master ( which is the instance he produceth ) punisheth his servants because they have disobeyed him : the reason of that punishment , is not the bare disobedience , but the injury which comes to him by it ; the reparation of which he seeks by punishment , either as to his authority , security or profit . but he adds , that where punishment is designed , for preservation of discipline , and amendment of manners , and keeping persons in order , ( which are the ends mentioned by lactantius ) it is where the interest of the persons lies , in the preservation of these , and is therefore offended at the neglect of them . to which i answer , that the interest of such a one , is not barely the interest of an offended party , as such , but the interest of a governour ; and no body denies , but such a one may be an offended party : but the question is , whether the design of punishment be meerly to satisfie him as the offended party , or to answer the ends of government ? for crellius hath already told us , what it is to satisfie one as an offended party , that is , to ease himself by the punishment of others ; but what ever is designed for the great ends of government , is not to be considered under that notion , although the governour may be justly offended at the neglect of them . and there is this considerable difference between the punishment made to an offended party , as such , and that which is for the ends of government ; that the former is a satisfaction to anger , and the latter to laws and the publick interest . for crellius disputes much for the right of anger in exacting punishments ; the satisfaction of which , in case of real injury , he never makes unlawful , but in case that it be prohibited us by one , whose power is above our own : nay he makes it otherwise the primary end of punishment . so that anger is the main thing upon these terms to be respected in punishment : but where it is designed for the ends before-mentioned , there is no necessity of any such passion as anger to be satisfied , the ends of punishment may be attained wholly without it : and publick punishment , according to seneca , non ira sed ratio est , is no effect of anger , but reason ; for , saith he , nihil minus quam irasci punientem decet : nothing less becomes one that punisheth , than anger doth ; for all punishments being considered as medicines , no man ought to give physick in anger , or to let himself blood in a fury : a magistrate , saith he , when he goes to punish , ought to appear only vultu legis quae non irascitur , sed constituit , with the countenance of the law , which appoints punishments without passion : the reason of which is , because the law aims not primarily at the evil of the man that suffers punishment , but at the good which comes to the publick by such sufferings . for the first design of the law was to prevent any evil being done , and punishment coming in by way of sanction to the force of the law , must have the same primary end which the law it self had ; which is not to satisfie barely the offended party for the breach , any further than that satisfaction tends to the security of the law , and preventing the violation of it for the future . the substance of what i have said upon this subject , may be thus briefly comprized , that antecedently to laws , the offended party hath right to no more than bare reparation of the damage sustained by the injury ; that the proper notion of punishment is consequent to laws , and the inflicting of it is an act of government , which is not designed for meer satisfaction of the anger of the injured person , but for the publick good , which lies in preserving the authority of the laws , the preventing all injuries by the security of mens just rights , and the vindication of the dignity and honour of him , who is to take care of the publick good . for these crellius himself acknowledgeth , to be the just ends of punishments , only he would have the satisfaction a man takes in anothers evil , to come in the first place ; wherein how much he is mistaken , i hope we have already manifested . because the proper nature of punishment depending upon laws , the laws do not primarily design the benefit of private persons ( supposing that were so ) but the advantage of that community which they are made for . ix . and in those cases wherein the magistrate doth right to particular persons in the punishment of those who have injured them , he doth it not as taking their person upon him , for he aims at other things than they do ; they look at a bare compensation for the injury received ; but the magistrate at the ill consequence the impunity of injuries may be of to the publick : they , it may be at the satisfaction of their displeasure ; but he at the satisfaction of the laws ; they at their own private damage ; he at the violation of the publick peace . and from hence among those nations who valued all crimes at a certain rate , in matters of injury between man and man , the injured person was not only to receive compensation for his wrong ; but a considerable fine was to be paid to the exchequer for the violation of the publick peace . thus tacitus observes among the old germans , grotius of the old gothick laws , and from them ( as most of our modern laws and customs are derived ) lindenbrogius of the salick , alemannick , lombardick , spelman of the saxon , who tells us in case of murder there were three payments , one to the kindred , which was called megbote ; the second to the lord , called manbote , the third to the king , called freda , from the german frid , which signifies peace , it being the consideration paid to the king for the breach of the publick peace . and this , saith he , in all actions , was anciently paid to the king , because the peace was supposed to be broken , not by meer force , but by any injuries ; and if the action was unjust , the plaintiff paid it ; if just , the defendant . and the measure of it , saith bignonius , was the tenth part of the value of the thing as estimated by law which by the customs of the ancient romans was deposited at the commencing of a suit by both , and only taken up again by him who overcame ; and was by them called sacramentum , as varro tells us . and the same custom was observed among the greeks too , as appears by iulius pollux , who tells us it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them , and in publick actions was the fifth part , in private the tenth . but that which was paid to the publick in case of murder , was among the greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same with poena , for hesychius tells us that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to the same purpose the scholiast on homer on those words , iliad . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which the original of the name poena , comes from a payment made to the publick , according to that known rule , interest reip . delicta puniri , that persons may see how much the publick safety is concerned , that crimes be punished . from which and many other things which might be insisted on , crellius his hypothesis will appear to be false , viz. that when the magistrate doth judge in the affairs of particular men , he doth it only as assuming the person of those men ; whereas it appears from the reason of the thing , and the custom of nations , that the interest of the magistrate is considered as distinct from that of private persons , when he doth most appear in vindication of injuries . but all this is managed with a respect to the grand hypothesis , viz. that the right of punishing doth belong only to the offended party as such , that the punishment is of the nature of debts , and the satisfaction by compensation to the anger of him who is offended . the falsity of which this discourse was designed to discover . having thus considered the nature of punishments among men , we come more closely to our matter , by examining how far this will hold in the punishments which god inflicts on the account of sin . for which two things must be enquired into , . in what sense we attribute anger to god. . what are the great ends of those punishments god inflicts on men on the account of sin . x. for the first , though our adversaries are very unwilling to allow the term of punitive justice , yet they contend for a punitive anger in god , and that in the worst sense as it is appetitus vindictae : for after crellius hath contended that this is the proper notion of anger in general ; neither ought any one to say , he adds , that anger as other passions is attributed improperly to god ; for setting aside the imperfections , which those passions are subject to in us , all the rest is to be attributed to him , taking away then that perturbation , and pain , and grief we find in our selves in anger , to which the abhorrency of sin answers in god , all the rest doth agree to him . i would he had a little more plainly told us what he means by all the rest , but we are to guess at his meaning by what went before , where he allows of cicero , and aristotle's definition of anger , whereof the one is , that it is libido , or ( as crellius would rather have it , ) cupiditas puniendi , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and himself calls it poenae appetitio , and in another place , that it may be as properly defined cupiditas vindictae , as cupiditas poenae or affectus vindicandi , as well as puniendi : in all which places , he doth assert such an anger in god as supposes such a motion , or desire , or inclination to punish sin when it is committed , as there is in us when an injury is done us , only the perturbation and pain excluded . but he hath not thought fit to explain how such new motions or inclinations in the divine nature every time sin is committed , are consistent with the immutability and perfection of it ; nor what such a kind of desire to punish in god imports , whether a meer inclination without the effect , or an inclination with the effect following : if without the effect , then either because the sin was not great enough , or god's honour was not concerned to do it , and in this case the same reasons which make the effect not to follow , make the desire of it inconsistent with the divine wisdom and perfection : or else because the effect is hindred by the repentance of the person , or some other way which may make it not necessary to do it ; then upon the same reason the effect is suspended , the inclination to do it should be so too ; for that must be supposed to be governed by an eternal reason and counsel as well as his actions ; unless some natural passions in god be supposed antecedent to his own wisdom and counsel , which is derogatory to the infinite perfection of god , since those are judged imperfections in our selves : if it be taken only with the effect following it , then god can never be said to be angry but when he doth punish , whereas his wrath is said to be kindled in scripture , where the effect hath not followed ; which if it implies any more than the high provocation of god to punish ( as i suppose it doth not ) then this inclination to punish is to be conceived distinct from the effect following it . but that conception of anger in god seems most agreeable to the divine nature , as well as to the scriptures , which makes it either the punishment it self , as crellius elsewhere acknowledges it is often taken so ; or god's declaration of his will to punish , which is called the revelation of the wrath of god against all unrighteousness of men , god thereby discovering the just displeasure he hath against sin ; or the great provocation of god to punish , by the sins of men ; as when his wrath is said , to be kindled , &c. by this sense we may easily reconcile all that the scripture saith concerning the wrath of god ; we make it agreeable to infinite perfection , we make no such alterations in god , as the appeasing of his anger must imply , if that imply any kind of commotion in him . and thus the grand difficulty of crellius appears to be none at all , against all those passages of scripture which speak of appeasing god , of atonement , and reconciliation , viz. that if they prove satisfaction , they must prove that god being actually angry with mankind before the sufferings of his son , he must be presently appeased upon his undergoing them . for no more need to be said , than that god being justly provoked to punish the sins of mankind , was pleased to accept of the sufferings of his son , as a sufficient sacrifice of atonement for the sins of the world , on consideration of which he was pleased to offer those terms of pardon , which upon mens performance of the conditions required on their part , shall be sufficient to discharge them from that obligation to punishment which they were under by their sins . and what absurdity , or incongruity there is in this to any principle of reason i cannot imagine . but our adversaries first make opinions for us , and then shew they are unreasonable . they first suppose that anger in god is to be considered as a passion , and that passion a desire of revenge for satisfaction of it ; and then tell us , that if we do not prove , that this desire of revenge can be satisfied by the sufferings of christ , then we can never prove the doctrine of satisfaction to be true ; whereas we do not mean by god's anger any such passion , but the just declaration of god's will to punish upon our provocation of him by our sins ; we do not make the design of satisfaction to be , that god may please himself in the revenging the sins of the guilty upon the most innocent person ; because we make the design of punishment , not to be the satisfaction of anger as a desire of revenge , but to be the vindication of the honour and rights of the injured person , by such a way as himself shall judge most satisfactory to the ends of his government . xi . ( . ) which is the next thing we are to clear : for which end we shall make use of the concession of crellius , that god hath prefixed some ends to himself in the government of mankind ; which being supposed , it is necessary , that impenitent sinners should be punished . what these ends of god are , he before tells us , when he enquires into the ends of divine punishments , which he makes to be , security for the future , by mens avoiding sins , and a kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or pleasure which god takes in the destruction of his implacable enemies , and the asserting and vindicating his own right by punishing , and shewing men thereby , with what care and fear they ought to serve him ; and so attains the ends of punishment proposed by lactantius , and manifestation of the divine honour and majesty , which hath been violated by the sins of men . all these we accept of , with this caution , that the delight which god takes in the punishing his implacable enemies , be not understood of any pleasure in their misery , as such , by way of meer revenge ; but as it tends to the vindication of his right , and honour , and majesty ; which is an end suitable to the divine nature : but the other cannot in it self have the notion of an end ; for an end doth suppose something desirable for it self , which surely the miseries of others cannot have to us , much less to the divine nature . and that place which crellius insists on to prove the contrary , deut. . . the lord will rejoyce over you , to destroy you ; imports no more , than the satisfaction god takes in the execution of his justice , when it makes most for his honour , as certainly it doth in the punishment of his greatest enemies . and this is to be understood in a sense agreeable to those other places , where god is said not to delight in the death of sinners ; which doth not ( as crellius would have it ) meerly express god's benignity and mercy , but such an agreeableness of the exercise of those attributes to god's nature , that he neither doth nor can delight in the miseries of his creatures in themselves , but as they are subservient to the ends of his government , and yet such is his kindness in that respect too , that he useth all means agreeable thereto , to make them avoid being miserable , to advance his own glory . and i cannot but wonder that grotius , who had asserted the contrary in his book of satisfaction , should in his books de iure belli ac pacis , assert , that when god punisheth wicked men , he doth it for no other end but that he might punish them : for which he makes use of no other arguments , than those which crellius had objected against him ; viz. the delight god takes in punishing , and the judgments of the life to come , when no amendment can be expected ; the former hath been already answered , the latter is objected by crellius against him , when he makes the ends of punishment , merely to respect the community , which cannot be asserted of the punishments of another life , which must chiefly respect the vindication of god's glory , in the punishment of unreclaimable sinners . and this we do not deny to be a just punishment , since our adversaries themselves , as well as we , make it necessary . but we are not to understand , that the end of divine punishments doth so respect the community , as though god himself were to be excluded out of it ; for we are so to understand it , as made up of god as the governour , and mankind as the persons governed , whatever then tends to the vindication of the rights of god's honour and sovereignty , tends to the good of the whole , because the manifestation of that end is so great an end of the whole . xii . but withal , though we assert in the life to come , the ends of punishment not to be the reclaiming of sinners , who had never undergone them , unless they had been unreclaimable ; yet a vast difference must be made between the ends of punishments in that , and in this present state . for the other is the reserve , when nothing else will do , and therefore was not primarily intended ; but the proper ends of punishment , as a part of government , are to be taken from the design of them in this life . and here we assert , that god's end in punishing , is the advancing his honour , not by the meer miseries of his creatures , but that men by beholding his severity against sin , should break off the practice of it , that they may escape the punishments of the future state . so that the ends of punishment here , are quite of another kind , from those of another life ; for those are inflicted , because persons have been unreclaimable by either the mercies or punishments of this life ; but these are intended , that men should so far take notice of this severity of god , as to avoid the sins which will expose them to the wrath to come . and from hence it follows , that whatsoever sufferings do answer all these ends of divine punishments , and are inflicted on the account of sin , have the proper notion of punishments in them , and god may accept of the undergoing them as a full satisfaction to his law , if they be such as tend to break men off from sin , and assert god's right , and vindicate his honour to the world ; which are the ends assigned by crellius , and will be of great consequence to us in the following discourse . chap. ii. i. the particular state of the controversie , concerning the sufferings of christ. the concessions of our adversaries . ii. the debate reduced to two heads : the first concerning christ●s sufferings , being a punishment for sin , entred upon . in what sense crellius acknowledgeth the sins of men , to have been the impulsive cause of the death of christ. iii. the sufferings of christ proved to be a punishment , from scripture . the importance of the phrase of bearing sins . iv. of the scape-goats bearing the sins of the people into the wilderness . v. grotius his sense of pet. . . vindicated against crellius and himself . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never used for the taking away a thing by the destruction of it . vi. crellius his sense examined . vii . isa. . . vindicated . the argument from matt. . , answered . grotius constant to himself in his notes on that place . viii . isa. . , , . cleared . ix . whether christ's death be a proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and whether that doth imply , that it was a punishment of sin ? how far the punishments of children for their fathers faults , are exemplary among men . the distinction of calamities and punishments , holds not here . x. that god's hatred of sin could not be seen in the sufferings of christ , unless they were a punishment of sin , proved against crellius . xi . grotius his arguments from christ being made sin and a curse for us , defended . the liberty our adversaries take in changing the sense of words . xii . the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being joyned to sins and relating to sufferings do imply those sufferings to be a punishment for sin . according to their way of interpreting scripture , it had been impossible for our doctrine to be clearly expressed therein . i. these things being thus far cleared concerning the nature and ends of punishments , and how far they are of the nature of debts , and consequently what kind of satisfaction is due for them , the resolution of the grand question concerning the sufferings of christ will appear much more easie ; but that we may proceed with all possible clearness in a debate of this consequence , we must yet a little more narrowly examine the difference between our adversaries and us in this matter ; for their concessions are in terms sometimes so fair , as though the difference were meerly about words without any considerable difference in the thing it self . if we charge them with denying satisfaction , crellius answers in the name of them , that we do it unjustly ; for they do acknowledge a satisfaction worthy of god , and agreeable to the scriptures . if we charge them with denying that our salvation is obtained by the death of christ , they assert the contrary , as appears by the same author . nay , ruarus attributes merit to the death of christ too . they acknowledge , that christ died for us , nay , that there was a commutation between christ and us , both of one person for another , and of a price for a person ; and that the death of christ may be said to move god to redeem us ; they acknowledge reconciliation , and expiation of sins to be by the death of christ. nay , they assert , that christ's death was by reason of our sins , and that god designed by that to shew his severity against sin . and what could we desire more , if they meant the same thing by these words , which we do ? they assert a satisfaction , but it is such a one as is meerly fulfilling the desire of another : in which sense all that obey god may be said to satisfie him . they attribute our salvation to the death of christ , but only as a condition intervening , upon the performance of which the covenant was confirmed , and himself taken into glory , that he might free men from the punishment of their sins . they attribute merit to christ's death but in the same sense that we may merit too , when we do what is pleasing to god. they acknowledge , that christ died for us , but not in our stead , but for our advantage ; that there was a commutation ; but not such a one , as that the son of god did lay down his blood as a proper price in order to our redemption as the purchase of it ; when they speak of a moving cause , they tell us , they mean no more than the performance of any condition may be said to move , or as our prayers and repentance do . the reconciliation they speak of , doth not at all respect god but us ; they assert an expiation of sins consequent upon the death of christ , but not depending upon it any otherwise , than as a condition necessary for his admission to the office of a high priest in heaven , there to expiate our sins by his power , and not by his blood ; but they utterly deny , that the death of christ is to be considered as a proper expiatory sacrifice for sin ; or that it hath any further influence upon it , than as it is considered as a means of the confirmation of the truth of his doctrine , and particularly the promise of remission of sins , on which ▪ and not on the death of christ they say our remission depends ; but so far as the death of christ may be an argument to us to believe his doctrine , and that faith may incline us to obedience , and that obedience being the condition in order to pardon , at so many removes they make the death of christ to have influence on the remission of our sins . they assert , that god took occasion by the sins of men to exercise an act of dominion upon christ in his sufferings , and that the sufferings of christ were intended for the taking away the sins of men ; but they utterly deny , that the sufferings of christ were to be considered as a punishment for sin ; or that christ did suffer in our place and stead ; nay , they contend with great vehemency , that it is wholly inconsistent with the justice of god to make one mans sins the meritorious cause of anothers punishment ; especially one wholly innocent , and so that the guilty shall be freed on the account of his sufferings . thus i have endeavoured to give the true state of the controversie with all clearness and brevity . and the substance of it will be reduced to these two debates . . whether the sufferings of christ in general are to be considered as a punishment of sin , or as a meer act of dominion ? . whether the death of christ in particular were a proper expiatory sacrifice for sin , or only an antecedent condition to his exercise of the office of priesthood in heaven ? ii. ( . ) whether the sufferings of christ in general are to be considered as a punishment of sin , or as a meer act of dominion ? for that it must be one or the other of these two , cannot be denied by our adversaries ; for the inflicting those sufferings upon christ , must either proceed from an antecedent meritorious cause , or not . if they do , they are then punishments ; if not , they are meer exercises of power and dominion ; whatever ends they are intended for , and whatever recompence be made for them . so crellius asserts , that god as absolute lord of all , had a right of absolute dominion upon the life and body of christ , and therefore might justly deliver him up to death , and give his body to the cross ; and although christ by the ordinary force of the law of moses , had a right to escape so painful and accursed a death , yet god by the right of dominion had the power of disposal of him , because he intended to compensate his torments with a reward infinitely greater than they were : but because he saith , for great end● the consent of christ was necessary , therefore god did not use his utmost dominion in delivering him up by force as he might have done , but he dealt with him by way of command , and rewards proposed for obedience , and in this sence he did act as a righteous governour , and indulgent father , who encouraged his son to undergo hard , but great things . in which we see that he makes the sufferings of christ an act of meer dominion in god , without any antecedent cause as the reason of them ; only he qualifies this act of dominion with the proposal of a reward for it . but we must yet further enquire into their meaning , for though here crellius attributes the sufferings of christ meerly to god's dominion , without any respect to sin , yet elsewhere he will allow a respect that was had to sin antecedently to the sufferings of christ , and that the sins of men were the impulsive cause of them . and although socinus in one place utterly denies any lawful antecedent cause of the death of christ , besides the will of god and christ , yet crellius in his vindication saith , by lawful cause , he meant meritorious , or such upon supposition of which he ought to die ; for elsewhere he makes christ to die for the cause , or by the occasion of our sins ; which is the same that crellius means by an impulsive , or procatartick cause . which he thus explains , we are now to suppose a decree of god not only to give salvation to mankind , but to give us a firm hope of it in this present state , now our sins by deserving eternal punishment , do hinder the effect of that decree upon us , and therefore they were an impulsive cause of the death of christ , by which it was effected , that this decree should obtain notwithstanding our sins . but we are not to understand as tho' this were done by any expiation of the guilt of sin by the death of christ ; but this effect is hindred by three things , by taking away their sins , by assuring men that their former sins , and present infirmities upon their sincere obedience shall not be imputed to them , and that the effect of that decree shall obtain , all which , saith he , is effected morte christi interveniente , the death of christ intervening , but not as the procuring cause . so that after all these words he means no more by making our sins an impulsive cause of the death of christ , but that the death of christ was an argument to confirm to us the truth of his doctrine , which doctrine of his doth give us assurance of these things : and that our sins when they are said to be the impulsive cause , are not to be considered with a respect to their guilt , but to that distrust of god which our sins do raise in us ; which distrust is in truth according to this sense of crellius the impulsive cause , and not the sins which were the cause or occasion of it . for that was it which the doctrine was designed to remove , and our sins only as the ca●●es of that . but if it be said , that he speaks not only of the distrust , but of the punishment of sin as an impediment which must be removed too , and therefore may be called an impulsive cause , we are to consider that the removal of this is not attributed to the death of christ , but to the leaving of our sins by the belief of his doctrine ; therefore the punishment of our sins cannot , unless in a very remote sense , be said to be an impulsive cause of that , which for all that we can observe by crellius , might as well have been done without it ; if ●ny other way could be thought suffi●●ent to confirm his doctrine , and christ , without dying , might have had power to save all them that obey him . but we understand not an impulsive cause in so remote a sense , as though our sins were a meer occasion of christs dying , because the death of christ was one argument among many others to believe his doctrine , the belief of which would make men leave their sins ; but we contend for a nearer and more proper sense , viz. that the death of christ was primarily intended for the expiation of our sins , with a respect to god and not to us , and therefore our sins as an impulsive cause are to be considered as they are so displeasing to god , that it was necessary for the vindication of god's honour , and the deterring the world from sin , that no less a sacrifice of atonement should be offered , than the blood of the son of god. so that we understand an impulsive cause here in the sense , that the sins of the people were , under the law , the cause of the offering up those sacrifices , which were appointed for the expiation of them . and as in those sacrifices there were two things to be considered , viz. the mactation , and the oblation of them , the former as a punishment by a substitution of them in place of the persons who had offended ; the latter as the proper sacrifice of atonement , although the mactation it self , considered with the design of it , was a sacrificial act too : so we consider the sufferings of christ with a two-fold respect , either as to our sins , as the impulsive cause of them , so they are to be considered as a punishment , or as to god , with a design to expiate the guilt of them , so they are a sacrifice of atonement . the first consideration is that we are now upon , and upon which the present debate depends , for if the sufferings of christ be to be taken under the notion of punishment , then our adversaries grant , that our sins must be an impulsive cause of them in another sense than they understand it . for the clearing of this , i shall prove these two things . . that no other sense ought to be admitted of the places of scripture which speak of the sufferings of christ with a respect to sin , but this . . that this account of the sufferings of christ , is no ways repugnant to the iustice of god. iii. that no other sense ought to be admitted of the places of scripture , which speak of the sufferings of christ with a respect to our sins , but that they are to be considered as a punishment for them . such are those which speak of christ bearing our sins , of our iniquities being laid upon him , of his making himself an offering for sin , and being made sin and a curse for us , and of his dying for our sins . all which i shall so far consider , as to vindicate them from all the exceptions which socinus and crellius have offered against them . . those which speak of christ's bearing our sins . as to which we shall consider , first , the importance of the phrase in general of bearing sin , and then the circumstances of the particular places in dispute . for the importance of the phrase , socinus acknowledges , that it generally signifies bearing the punishment of sin in scripture : but that sometimes it signifies taking away . the same is confessed by crellius , but he saith , it doth not always signifie bearing proper punishment , but it is enough ( says he ) that one bears something burdensome on the occasion of others sins : and so christ by undergoing his sufferings by occasion of sins , may be said to bear our sins . and for this sense he quotes numb . . . and your children shall wander in the wilderness forty years , and bear your whoredoms , until your carcasses be wasted in the wilderness . whereby , saith he , it is not meant that god would punish the children of the israelites , but that by the occasion of their parents sins , they should undergo that trouble , in wandring in the wilderness , and being deprived of the possession of the promised land. but could crellius think that any thing else could have been imagined , ( setting aside a total destruction ) a greater instance of god's severity , than that was to the children of israel all their circumstances being considered ? is it not said , that god did swear in his wrath , they should not enter into his rest ? surely then the debarring them so long of that rest , was an instance of god's wrath , and so according to his own principles must have something of vindicta in it , and therefore be a proper punishment . the truth is , our adversaries allow themselves in speaking things most repugnant to humane nature in this matter of punishments , that they may justifie their own hypothesis . for a whole nation to be for forty years debarred from the greatest blessings were ever promised them ; and instead of enjoying them , to endure the miseries and hardships of forty years travels in a barren wilderness , must not be thought a punishment , and only because occasioned by their parents sins . but whatever is inflicted on the account of sin , and with a design to shew god's severity against it , and thereby to deter others from the practice of it , hath the proper notion of punishment in it ; and all these things did concurr in this instance , besides the general sense of mankind in the matter of their punishment , which was such , that supposing them preserved in their liberty , could not have been imagined greater . and therefore vatablus , whom socinus and crellius highly commend , thus renders those words , dabunt poenas pro fornicationibus vestris quibus defecistis à deo vestro : they shall suffer the punishment of your fornications . and that bearing the sins of parents doth imply properly bearing the punishment of them , methinks they should not so earnestly deny , who contend that to be the meaning of the words in ezekiel , the son shall not bear the iniquity of the father ; viz. that he shall not bear the punishment of his fathers sins . where in bearing iniquity with a respect to their parents sins , by their own confession , must be taken for the proper punishment ; for otherwise they do not deny , but children , notwithstanding that sentence , may undergo much affliction on the occasion of their parents sins . iv. but socinus further objects , that bearing sins doth not imply the punishment of them , because the scape-goat under the law , is said to bear upon him the iniquities of the people , and yet could not be said to be punished for them . to which grotius answers , that socinus takes it for granted without reason , that the scape-goat could not be said to be punished for the sins of the people ; for punishment in general , may fall upon beasts for the sins of men , gen. . . exod. . . lev. . . gen. . . and socinus hath no cause to say , that the scape-goat was not slain ; for the iewish interpreters do all agree that he was , and however the sending him into the wilderness was intended as a punishment , and most probably by an unnatural death . to which crellius replies , that in the general , he denies not but punishment may fall upon beasts as well as men ; but ( that he might shew himself true to his principle , that one cannot be punished for anothers faults , ) he falls into a very pleasant discourse , that the beasts are not said to be punished for mens sins , but for their own , and therefore when it is said , before the flood , that all flesh had corrupted his way ; he will by no means have it understood only of men , but that the sins of the beasts at that time , were greater than ordinary , as well as mens . but he hath not told us what they were , whether by eating some forbidden herbs ; or entring into conspiracies against mankind their lawful sovereigns , or unlawful mixtures ; and therefore we have yet reason to believe , that when god saith , the ground was cursed for man's sake , that the beasts were punished for mans sin . and if all flesh , must comprehend beasts in this place , why shall not all flesh seeing the glory of the lord , take in the beasts there too ? for vatablus parallels this place with the other . but if , saith crellius , any shall contend that some beasts at least were innocent , then , he saith , that those though they were destroyed by the flood , yet did not suffer punishment , but only a calamity by occasion of the sins of men . i wonder he did not rather say , that the innocent beasts were taken into the ark , for the propagation of a better kind afterwards . but by this solemn distinction of calamities and punishments , there is nothing so miserable , that either men or beasts can undergo , but when it serves their turn , it shall be only a calamity and no punishment , though it be said to be on purpose to shew god's severity against the sins of the world . and this excellent notion of the beasts being punished for their own sins , is improved by him to the vindication of the scape-goat from being punished , because then , saith he , the most wicked and corrupt goat should have been made choice of . as though all the design of that great day of expiation had been only to call the children of israel together with great solemnity ; to let them see , how a poor goat must be punished for breaking the laws which we do not know were ever made for them . i had thought our adversaries had maintained that the sacrifices ( on the day of expiation at least ) had represented and typified the sacrifice which was to be offered up by christ ; and so socinus and crellius elsewhere contend : he needed not therefore have troubled himself concerning the sins of the goat , when it is expresly said , that the sins of the people were put on the head of the goat ; whatever then the punishment were , it was on the account of the sins of the people , and not his own . but crellius urgeth against grotius , that if the scape-goat had been punished for the expiation of the sins of the people , that should have been particularly expressed in scripiure , whereas nothing is said there at all of it , and that the throwing down the scape-goat from the top of the rock , was no part of the primitive institution , but one of the superstitions taken up by the iews in after-times , because of the ominousness of the return of it ; and although we should suppose ( which is not probable ) that it should die by famine in the wilderness , yet this was not the death for expiation , which was to be by the shedding of blood . to this therefore i answer , . i do not insist on the customs of the later jews to prove from thence any punishment designed by the primitive institution . for i shall easily yield , that many superstitions obtained among them aftewards about the scape-goat ; as the stories of the red list turning white upon the head of it , the booths and the causey made on purpose , and several other things mentioned in the rabbinical writers do manifest . but yet it seems very probable from the text it self , that the scape-goat was not carried into the wilderness at large , but to a steep mountain there . for although we have commonly render'd azazel by the scape-goat , yet according to the best of the jewish writers , as p. fagius tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a goat , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiit ; but is the name of a mountain very steep and rocky near mount sinai , and therefore probably called by the later jews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name of a rock : and to this purpose , it is observable that where we render it , and let him go for a scape-goat into the wilderness , in the hebrew it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send him to azazel in the wilderness : as the joyning the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import , and the arabick version wherever azazel is mentioned , renders it by mount azaz : and the chaldee and syriack to azazel ; so that from hence , a carrying the scape-goat to a certain place may be inferred ; but i see no foundation in the text for the throwing it down from the rock when it was there ; and therefore i cannot think , but that if the punishment intended did lie in that , it would have been expresly mentioned in the solemnities of that day , which had so great an influence on the expiation of the sins of the people . . i answer , that the scape-goat was to denote rather the effect of the expiation , than the manner of obtaining it . for the proper expiation was by the shedding ef blood , as the apostle tells us ; and thence the live goat was not to have the sins of the people to bear away into the desart , till the high-priest had made an end of reconciling the holy place , and the tabernacle of the congregation , and the altar ; and by the sprinkling of the blood of the other goat which was the sin-offering for the people ; which being done , he was to bring the live goat , and to lay his hands upon the head of it , and confess over it all the iniquities of the children of israel , and all their transgressions in all their sins , putting them upon the head of the goat , and shall send him away by the hand of a fit man into the wilderness ; and so the goat shall bear upon him all their iniquities unto a land not inhabited , and he shall let go the goat in the wilderness . so that the former goat noted the way of expiation by the shedding of blood , and the latter the effect of it , viz. that the sins of the people were declared to be expiated by the sending the goat charged with their sins into a desart place ; and that their sins would not appear in the presence of god against them , any more than they expected , that the goat which was sent into the wilderness should return among them . which was the reason that afterwards they took so much care that it should not , by causing it to be thrown off from a steep rock ; which was no sooner done , but notice was given of it very suddenly by the sounding of horns all over the land. but the force of socinus his argument from the scape-goat's bearing the sins of the people , that therefore that phrase doth not always imply the bearing of punishment , is taken off by crellius himself , who tells us , that the scape-goat is not said to bear the sins of the people in the wilderness ; but only that it carried the sins of the people into the wilderness , which is a phrase of another importance from that we are now discoursing of . as will now further appear from the places where it is spoken of concerning our saviour , which we now come particularly to examine . v. the first place insisted on by grotius with a respect to christ , is pet. . . who his own self bare our sins , in his own body on the tree , which , saith crellius , is so far from proving that christ did bear the punishment of our sins , that it doth not imply any sufferings that he underwent on the occasion of them . he grants that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie to carry up , but withall ( he saith ) it signifies to take away ; because that which is taken up , is taken away from the place where it was . besides , he observes , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth answer to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath made to ascend , which is frequently rendred by it in the lxx . and sometime by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but that hebrew word doth often signifie to take away , where it is rendred in the greek by one of those two words , sam. . . iosh. . . psal. . . ezra . . to which i answer , . that the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , must not be taken from every sense the word is ever used for , but in that which the words out of which these are taken do imply ; and in isa. . . it doth not answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word which by the confession of all is never properly used for taking away , but for bearing of a burden , and is used with a respect to the punishment of sin , lament . . . our fathers have sinned , and are not , and we have born their iniquities , where the same word is used ; so that the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , must depend upon that in isaiah , of which more afterward . . granting that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth answer sometimes to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it makes nothing to crellius his purpose , unless he can prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth ever signifie the taking away a thing by the destruction of it ; for where it answers to that word , it is either for the offering up of a sacrifice , in which sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very frequently used , as is confessed by crellius ; and in that sense it is no prejudice at all to our cause ; for then it must be granted , that christ upon the cross is to be considered as a sacrifice for the sins of men ; and so our sins were laid upon him as they were supposed to be on the sacrifices under the law , in order to the expiation of them , by the shedding their blood ; and if our adversaries would acknowledge this , the difference would not be so great between us ; or else it is used for the removal of a thing from one place to another , the thing it self still remaining in being , as sam. . . and he made saul's bones to ascend , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he took them away , saith crellius ; true , but it is such a taking away , as is a bare removal , the thing still remaining ; the same is to be said of ioseph's bones , iosh. . . which are all the places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used ; and although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be sometimes taken in another sense , as psal. . . yet nothing can be more unreasonable than such a way of arguing as this is ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith crellius , signifies taking away ; we demand his proof of it ; is it that the word signifies so much of it self ? no ; that he grants it doth not . is it that it is frequently used in the greek version to render a word that properly doth signifie so ? no ; nor that neither . but how is it then ? crellius tells us , that it sometimes answers to a word that signifies to make to ascend : well , but doth that word signifie taking away ? no ; not constantly , for it is frequently used for a sacrifice : but doth it at any time signifie so ? yes ; it signifies the removal of a thing from one place to another . is that the sense then he contends for here ? no ; but how then ? why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to render the same word that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though it signifies too a bare removal , as ezra . . yet psal. . . it is used for cutting off , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hebr. is , make me not to ascend in the midst of my days . but doth it here signifie utter destruction ? i suppose not ; but grant it , what is this to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the lxx useth not that word here , which for all that we know was purposely altered ; so that at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is far enough from any such signification as crellius would fix upon it , unless he will assert , that christ taking away our sins , was only a removal of them from earth to heaven . but here grotius comes in to the relief of crellius against himself ; for in his notes upon this place , though he had before said , that the word was never used in the new testament in that sense , yet he there saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is abstulit , for which he referrs us to heb. . . where he proceeds altogether as subtilly as crellius had done before him , for he tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , numb . . . deut. . . isa. . . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lev. . . numb . . . a most excellent way of interpreting scripture ? considering the various significations of the hebrew words , and above all of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here mentioned . for according to this way of arguing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all these , and is rendred by them in the greek version , so that by the same way that grotius proves that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we can prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to take away , but to bear punishment ; nay , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the bearing punishment in the strictest sense , ezek. . ● , . and bearing sin in that sense , ezek. . . thou hast born thy leudness , and thy abominations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more frequently used in this than in the other sense , why shall its signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at any time make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in the same sense with that ? nay , i do not remember in any place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with sin , but it signifies the punishment of it , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lev. . . to bear his iniquity ▪ lev. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bearing their iniquity , in one verse , is explained by being cut off from among their people , in the next . and in the places cited by grotius , that numb . . . hath been already shewed to signifie bearing the punishment of sin , and that deut. . . is plainly understood of a sacrifice , the other , isa. . . will be afterwards made appear by other places in the same chapter , to signifie nothing to this purpose . so that for all we can yet see , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken either for bearing our sins as a sacrifice did under the law , or the punishment of them ; in either sense it serves our purpose , but is far enough from our adversaries meaning . vi. but supposing we should grant them , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie to take away , let us see what excellent sense they make of these words of st. peter . do they then say , that christ did take away our sins upon the cross ? no ; they have a great care of that , for that would make the expiation of sins to have been performed there ; which they utterly deny , and say , that christ only took the cross in his way to his ascension to heaven , that there he might expiate sins . but doth not s● ▪ peter say , that what was done by him here , was in his body on the tree : and they will not say , he carried that with him to heaven too . well , but what then was the taking away of sin which belonged to christ upon the cross ? is it only to perswade men to live vertuously , and leave off their sins ? this socinus would have , and crellius is contented that it should be understood barely of taking away sins , and not of the punishment of them , but only by way of accession and consequence : but if it be taken ( which he inclines more to ) for the punishment , then ( he saith ) it is to be understood not of the vertue and efficacy of the death of christ , but of the effect : and yet a little after he saith , those words of christ bearing our sins , are to be understood of the force and efficacy of christs death to do it , not including the effect of it in us ; not as though christ did deliver us from sins by his death , but that he did that by dying , upon which the taking away of sin would follow , or which had a great power for the doing it . so uncertain are our adversaries , in affixing any sense upon these words , which may attribute any effect at all , to the death of christ upon the cross. for if they be understood of taking away sins , then they are only to be meant of the power that was in the death of christ , to perswade men to leave their sins ; which we must have a care of understanding so , as to attribute any effect to the death of christ in order to it ; but only that the death of christ was an argument for us to believe what he said , and the believing what he said would incline us to obey him , and if we obey him , we shall leave off our sins whether christ had died or no : supposing his miracles had the same effect on us , which those of moses had upon the iews , which were sufficient to perswade them to believe and obey without his death . but if this be all that was meant by christ's bearing our sins in his body on the tree ; why might not st. peter himself be said to bear them upon his cross too ? for his death was an excellent example of patience , and a great argument to perswade men he spake truth , and that doctrine which he preached , was repentance and remission of sins : so that by this sense there is nothing peculiar attributed to the death of christ. but taking the other sense for the taking away the punishment of sins , we must see how this belongs to the death of christ : do they then attribute our delivery from the punishment of sin , to the death of christ on the cross ? yes , just as we may attribute caesar's subduing rome , to his passing over rubicon , because he took that in his way to the doing of it : so they make the death of christ only as a passage , in order to expiation of sins , by taking away the punishment of them . for that shall not be actually perfected , they say , till his full deliverance of all those that obey him , from hell and the grave , which will not be till his second coming . so that if we only take the body of christ for his second coming , and the cross of christ , or the tree , for his throne of glory , then they will acknowledge , that christ may very well be said to take away sins in his own body on the tree : but if you take it in any sense that doth imply any peculiar efficacy to the death of christ , for all the plainness of st. peter's words , they by no means will admit of it . vii . but because crellius urgeth grotius with the sense of that place , isa. . . out of which he contends these words are taken , and crellius conceives he can prove there , that bearing is the same with taking away sin : we now come to consider , what force he can find from thence , for the justifying his assertion , that the bearing of sins , when attributed to christ , doth not imply the punishment of them , but the taking them away . the words are , for he shall bear their iniquities . as to which grotius observes , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies iniquity , is sometimes taken for the punishment of sin , king. . . and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bear , and whenever it is joyned with sin or iniquity , in all languages , and especially the hebrew , it signifies to suffer punishment ; for although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may sometimes signifie to take away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never does : so that this phrase can receive no other interpretation . notwithstanding all which crellius attempts to prove , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , must be taken in a sense contrary to the natural and perpetual use of the word ; for which his first argument is very infirm , viz. because it is mentioned after the death of christ , and is therefore to be considered as the reward of the other . whereas it appears : . by the prophets discourse , that he doth not insist on an exact methodical order , but dilates and amplifies things as he sees occasion : for verse . . he saith , he made his grave with the wicked , and with the rich in his death ; and verse . he said , yet it pleased the lord to bruise him , he hath put him to grief : will crellius therefore say , that this must be consequent to his death and burial ? . the particle● may be here taken causally , as we render it , very agreeably to the sense ; and so it gives an account of the foregoing clause , by his knowledge , shall my righteous servant justifie many , for he shall bear their iniquities . and that this is no unusual acception of that particle , might be easily cleared from many places of scripture if it were necessary ; and from this very prophet , as isa. . . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 king. ● . . and isa. . . thou art wroth , for we have sinned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the same particle is made the casual of what went before . but we need not insist upon this to answer crellius , who elsewhere makes use of it himself , and says , they must be very ignorant of the hebrew tongue , who do not know that the conjunction copulative is often taken casually ; and so much is confessed by socinus also , where he explains that particle in one sense in the beginning , and casually in the middle of the verse : and the lord's anger was kindled against israel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for he moved , &c. but if this will not do , he attempts to prove , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this very chapter , hath the signification of taking away , v. . for he hath born our griefs , and carried our sorrows , which is applied by st. matth. . . to bodily diseases , which our saviour did not bear , but took away , as it is said in the foregoing verse ; he healed all that were sick , on which those words come in , that it might be fulfilled which was spoken by isaias , &c. to which i answer : . it is granted by our adversaries , that st. matthew in those words , doth not give the full sense of the prophet , but only applies that by way of accommodation , to bodily diseases , which was chiefly intended for the sins of men . and in a way of accommodation it is not unusual to strain words beyond their genuine and natural signification , or what was intended primarily by the person who spake them . would it be reasonable for any to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to give , because that place , psal. . . where the word by all is acknowledged to signifie to receive , is rendred to give , eph. . . so that admitting another sense of the word here , as applied to the cure of bodily diseases , it doth not from thence follow , that this should be the meaning of the word in the primary sense intended by the prophet . . the word as used by st. matthew , is very capable of the primary and natural sense ; for st. matthew retains words of the same signification , with that which we contend for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither of which doth signifie taking away , by causing a thing not to be . so that all that is implied hereby , is the pains and trouble which our saviour took in the healing of the sick . for to that end , as grotius well observes upon that place , the circumstances are mentioned , that it was at even , and multitudes were brought to him in st. matthew , that after sun set all that were diseased were brought , and all the city was gathered together at the door , in st. mark ; that he departed not till it was day , in st. luke ; that we might the better understand how our saviour did bear our griefs , because the pains he took in healing them were so great . and here i cannot but observe , that grotius in his notes on that place , continued still in the same mind he was in , when he writ against socinus ; for he saith , those words may either refer to the diseases of the body , and so they note the pains he took in the cure of them ; or to our sins , and so they were fulfilled when christ by suffering upon the cross , did obtain remission of sins for us , as st. peter saith , pet. . . but upon what reason the annotations on that place come to be so different from his sense expressed here , long after crellius his answer , i do not understand . but we are sure he declared his mind , as to the main of that controversie , to be the same , that it was when he writ his book which crellius answered ; as appears by two letters of his to vossius , not long since published ; and he utterly disowns the charge of socinianism , as a calumny in his discussion , the last book he ever writ . viii . but we are no further obliged to vindicate grotius , than he did the truth ; which we are sure he did in the vindication of the of isaiah , from socinus his interpretations , notwithstanding what crellius hath objected against him . we therefore proceed to other verses in the same chapter insisted on by grotius , to prove , that christ did bear the punishments of our sins , v. , . the lord hath laid on him the iniquities of us all : it is required , and he was afflicted , as grotius renders those words . socinus makes a twofold sense of the former clause ; the first is , that god by or with christ did meet with our iniquities ; the latter , that god did make our iniquities to meet with christ. the words saith grotius , will not bear the former interpretation ; for the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in hiphil , must import a double action , and so it must not be , that god by him did meet with our sins , but that god did make our sins to meet upon him . to which crellius replies , that words in hiphil are sometimes used intransitively ; but can he produce any instance in scripture , where this word joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so taken ? for in the last verse of the chapter , the construction is different : and what an uncertain way of interpreting scripture will this be , if every anomalous signification , and rare use of a word , shall be made use of to take away such a sense as is most agreeable to the design of the place . for that sense we contend for , is not only enforced upon the most natural importance of these words , but upon the agreeableness of them with so many other expressions of this chapter , that christ did bear our iniquities , and was wounded for our transgressions , and that his soul was made an offering for sin : to which it is very suitable , that as the iniquities of the people were ( as it were ) laid upon the head of the sacrifice ; so it should be said of christ , who was to offer up himself for the sins of the world . and the iews themselves by this phrase do understand the punishment either for the sins of the people , which iosias underwent , or which the people themselves suffered , by those who interpret this prophecy of them . to which purpose , aben ezra observes , that iniquity is here put for the punishment of it , as sam. . . and lam. . . but socinus mistrusting the incongruity of this interpretation , flies to another ; viz. that god did make our iniquities to meet with christ : and this we are willing to admit of , if by that they mean , that christ underwent the punishment of them ; as that phrase must naturally import , for what otherwise can our iniquities meeting with him signifie ? for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken properly ( as socinus acknowledgeth it ought to be , when he rejects pagnin's interpretation of making christ to interceed for our iniquities ) signifies , either to meet with one by chance , or out of kindness , or else for an encounter , with an intention to destroy that which it meets with . so iudg. . . rise thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lxx . irrue in nos , fall upon us ; i e. run upon us with thy sword , and kill us . iudg. . . swear unto me , that ye will not fall upon me your selves ; where the same word is used , and they explain the meaning of it in the next words , v. . we will not kill thee , amos . . as if a man did flee from a lyon , and a bear met him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. with a design to kill him . now i suppose they will not say that our sins met with christ by chance , since it is said , that god laid on him , &c. not out of kindness ; it must be therefore out of enmity , and with a design to destroy him ; and so our sins cannot be understood as socinus and crellius would have them , as the meer occasions of christ's death : but as the proper impulsive cause of it . whether the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken with a respect to sin , and so it properly signifies it is required , or with a respect to the person , and so it may signifie he was oppressed , is not a matter of that consequence , which we ought to contend about ; if it be proved that christ's oppression had only a respect to sin , as the punishment of it . which will yet further appear from another expression in the same chapter , v. . the chastisement of our peace was upon him , and by his stripes we are healed . in which grotius saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie any kind of affliction , but such as hath the nature of punishment , either for example or instruction ; but since the latter cannot be intended in christ , the former must . crellius thinks to escape from this , by acknowledging , that the sufferings of christ have some respect to sin ; but if it be such a respect to sin , which makes what christ underwent a punishment ( which is only proper in this case ) it is as much as we contend for . this therefore he is loth to abide by ; and saith that chastisement imports no more than bare affliction without any respect to sin , which he thinks to prove from st. paul's words , cor. . . we are chastised , but not given over to death ; but how far this is from proving his purpose will easily appear , . because those by whom they were said to be chastened , did not think they did it without any respect to a fault ; but they supposed them to be justly punished ; and this is that we plead for , that the chastisement considered with a respect to him that inflicts it , doth suppose some fault as the reason of inflicting it . . this is far from the present purpose , for the chastisement there mention'd is opposed to death , as chastened , but not killed ; whereas grotius expresly speaks of such chastisements as include death , that these cannot be supposed to be meerly designed for instruction , and therefore must be conceived under the notion of punishment . the other place , psal. . . is yet more remote from the business ; for though the psalmist accounts himself innocent in respect of the great enormities of others ; yet he could not account himself so innocent with a respect to god , as not to deserve chastisement from him . ix . but crellius offers further to prove that christ's death must be considered as a bare affliction , and not as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or exemplary punishment , because in such a punishment the guilty themselves are to be punished , and the benefit comes to those who were not guilty , but in christ's sufferings it was quite contrary , for the innocent was punished , and the guilty have the benefit of it : and yet ( he saith ) if we should grant that christ's sufferings were a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that will not prove that his death was a proper punishment . to which i answer , that whatever answers to the ends of an exemplary punishment , may properly be called so : but supposing that christ suffered the punishment of our sins , those sufferings will answer to all the ends of an exemplary punishment . for the ends of such a punishment assigned by crellius himself , are , that others observing such a punishment , may abstain from those sins which have brought it upon the person who suffers . now the question is , whether supposing christ did suffer on the account of our sins , these sufferings of his may deterr us from the practice of sin or no ? and therefore in opposition to crellius , i shall prove these two things : . that supposing christ suffered for our sins , there was a sufficient argument to deterr us from the practice of sin . . supposing that his sufferings had no respect to our sins , they could not have that force to deterr men from the practice of it : for he after asserts , that christ's sufferings might be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us , though they were no punishment of sin . . that the death of christ considered as a punishment of sin , is a proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or hath a great force to deterr men from the practice of sin : and that because the same reason of punishment is supposed in christ and in our selves , and because the example is much more considerable , than if we had suffered our selves . . the same reason of punishment is supposed . for why are men deterred from sin , by seeing others punished ; but because they look upon the sin as the reason of the punishment ; and therefore where the same reason holds , the same ends may be as properly obtained . if we said that christ suffered death meerly as an innocent person out of god's dominion over his life ; what imaginable force could this have to deterr men from sin , which is asserted to have no relation to it as the cause of it ? but when we say , that god laid our iniquities upon him , that he suffered not upon his own account but ours , that the sins we commit against god were the cause of all those bitter agonies which the son of , god underwent , what argument can be more proper to deterr men from sin than this is ? for hereby they see the great abhorrency of sin which is in god , that he will not pardon the sins of men without a compensation made to his honour , and a demonstration to the world of his hatred of it . hereby they see what a value god hath for his laws , which he will not relax as to the punishment of offenders , without so valuable a consideration as the blood of his own son. hereby they see , that the punishment of sin is no meer arbitrary thing depending barely upon the will of god ; but that there is such a connexion between sin and punishment as to the ends of government , that unless the honour and majesty of god , as to his laws and government ma● be preserved , the violation of his laws must expect a just recompence of reward ▪ hereby they see what those are to expect who neglect or despise these sufferings of the son of god for them ; for nothing can then remain , but a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries . so that , here all the weighty arguments concur which may be most apt to prevail upon men to deterr them from their sins . for if god did thus by the green tree , what will he do by the dry ? if he who was so innocent in himself , so perfectly holy , suffered so much on the account of our sins ; what then may those expect to suffer , who have no innocency at all to plead , and add wilfulness and impenitency to their sins ? but if it be replied by crellius , that it is otherwise among men : i answer , that we do not pretend in all things to parallel the sufferings of christ for us , with any sufferings of men for one another . but yet we add , that even among men the punishments inflicted on those who were themselves innocent as to the cause of them , may be as exemplary as any other . and the greater appearance of severity there is in them , the greater terror they strike into all offenders . as children's losing their estates and honours , or being banished for their parents treasons in which they had no part themselves . which is a proper punishment on them of their father's faults , whether they be guilty or no ? and if this may be just in men ▪ why not in god ? if any say , that the parents are only punished in the children , he speaks that which is contradictory to the common sense of mankind ; for punishment doth suppose sense or feeling of it ; and in this case the parents are said to be punished , who are supposed to be dead and past feeling of it , and the children who undergo the smart of it must not be said to be punished ; though all things are so like it , that no person can imagine himself in that condition , but would think himself punished , and severely too . if it be said , that these are calamities indeed , but they are no proper punishments , it may easily be shewed that distinction will not hold here . because these punishments were within the design of the law , and were intended for all the ends of punishments , and therefore must have the nature of them . for therefore the children are involved in the father's punishment on purpose to deterr others from the like actions . there are some things indeed that children may fall into by occasion of their father's guilt , which may be only calamities to them , because they are ne●essary consequents in the nature of the thing , and not purposely design'd as a punishment to them . thus , being deprived of the comfort and assistance of their parents , when the law hath taken them off by the hand of justice : this was designed by the law as a punishment to the parents , and as to the children it is only a necessary consequent of their punishment . for otherwise the parents would have been punished for the childrens faults , and not the children only involved in that which unavoidably follows upon the parents punishment . so that crellius is very much mistaken either in the present case of our saviour's punishment , or in the general reason of exemplary punishments , as among men . but the case of our saviour is more exemplary , when we consider the excellency of his person , though appearing in our nature , when no meaner sufferings would satisfie , than of so transcendent a nature as he underwent , though he were the eternal son of god , this must make the punishment much more exemplary , than if he were considered only as our adversaries do , as a mere man. so that the dignity of his person under all his sufferings may justly add a greater consideration to deterr us from the practice of sin , which was so severely punished in him , when he was pleased to be a sacrifice for our sins . from whence we see that the ends of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very agreeable with the sufferings of christ considered as a punishment of sin . x. we now consider whether as crellius asserts , supposing christ's death were no punishment , it could have these effects upon mens minds or no ? yes , he saith , it might , because by his sufferings we might see how severely god would punish wicked and obstinate persons . which being a strange riddle at the first hearing it , viz. that by the sufferings of an innocent person without any respect to sin as the cause of them : we should discern god's severity against those who are obstinate in sin ; we ought the more diligently to attend to what is said for the clearing of it . first , saith he , if god spared not his own most innocent and holy and only son , than whom nothing was more dear to him in heaven or earth , but exposed him to so cruel and ignominious a death ; how great and severe sufferings may we think god will inflict on wicked men , who are at open defiance with him ? i confess my self not subtle enough to apprehend the force of this argument , viz. if god dealt so severely with him who had no sin either of his own or others to answer for ; therefore he will deal much more severely with those that have . for god's severity considered without any respect to sin , gives rather encouragement to sinners , than any argument to deterr them from it . for the natural consequence of it is , that god doth act arbitrarily , without any regard to the good or evil of mens actions ; and therefore it is to no purpose to be sollicitous about them . for upon the same account that the most innocent person suffers most severely from him , for all that we know , the more we strive to be innocent , the more severely we may be dealt with , and let men sin , they can be but dealt severely with ; all the difference then is , one shall be called punishments , and the other calamities , but the severity may be the same in both . and who would leave off his sins meerly to change the name of punishments into that of calamities ? and from hence it will follow , that the differences of good and evil , and the respects of them to punishment and reward , are but airy and empty things ; but that god really in the dispensation of things to men , hath no regard to what men are or do , but acts therein according to his own dominion , whereby he may dispose of men how or which way he pleases . if a prince had many of his subjects in open rebellion against him , and he should at that time make his most obedient and beloved son to be publickly exposed to all manner of indignities , and be dishonoured and put to death by the hands of those rebels ; could any one imagine that this was designed as an exemplary punishment to all rebels , to let them see the danger of rebellion ? no , but would it not rather make them think him a cruel prince , one that would punish innocency as much as rebellion ; and that it was rather better to stand at defiance , and become desperate , for it was more dangerous to be beloved than hated by him , to be his son than his declared enemy ? so that insisting on the death of christ as it is considered as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for of that we speak now ) there is no comparison between our adversaries hypothesis and ours ; but , saith crellius , the consequence is not good on our side , if christ suffered the punishment of our sins , therefore they shall suffer much more who continue in sin , for christ suffered for the sins of the whole world ; but they suffer only for their own , and what they have deserved themselves . to which i answer , that the argument is of very good force upon our hypothesis , though it would not be upon theirs . for if we suppose him to be a meer man that suffered , then there could be no argument drawn from his sufferings to ours , but according to the exact proportion of sins and punishments : but supposing that he had a divine as well as humane nature , there may not be so great a proportion of the sins of the world to the sufferings of christ , as of the sins of a particular person to his own sufferings ; and therefore the argument from one to the other doth still hold . for the measure of punishments must be taken with a proportion to the dignity of the person who suffers them . and crellius himself confesseth elsewhere , that the dignity of the person is to be considered in exemplary punishment , and that a lesser punishment of one that is very great , may do much more to deterr men from sin , than a greater punishment of one much less . but he yet further urgeth , that the severity of god against sinners may be discovered in the sufferings of christ , because god's hatred against sin is discovered therein . but if we ask how god's hatred against sin is seen in the sufferings of one perfectly innocent and free from sin , and not rather his hatred of innocency , if no respect to sin were had therein : he answers , that god's hatred against sin was manifested , in that he would not spare his only son to draw men off from sin . for answer to which , we are to consider the sufferings of christ as an innocent person , designed as an exemplary cause to draw men off from sin ; and let any one tell me , what hatred of sin can possibly be discovered , in proposing the sufferings of a most innocent person to them without any consideration of sin as the cause of those sufferings ? if it be said , that the doctrine of christ was designed to draw men off from sin ; and that god suffered his son to die to confirm this doctrine , and thereby shewed his hatred to sin . i answer , . this is carrying the dispute off from the present business , for we are not now arguing about the design of christ's doctrine , nor the death of christ as a means to confirm that , but as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what power that hath without respect to our sins as the cause of them , to draw us from sin , by discovering god's hatred to it . . the doctrine of christ according to their hypothesis , discovers much less of god's hatred to sin than ours doth . for if god may pardon sin without any compensation made to his laws or honour , if repentance be in its own nature a sufficient satisfaction for all the sins past of our lives ; if there be no such a justice in god which requires punishment of sin commi●ted ; if the punishment of sin depend barely upon god's will ; and the most innocent person may suffer as much from god without respect to sin as the cause of suffering , as the most guilty ; let any rational man judge whether this doctrine discovers as much god's abhorrency of sin , as asserting the necessity of vindicating god's honour to the world , upon the breach of his laws , if not by the suffering of the offenders themselves , yet of the son of god as a sacrifice for the expiation of sin , by undergoing the punishment of our iniquities , so as upon consideration of his sufferings , he is pleased to accept of repentance and sincere obedience , as the conditions upon which he will grant remission of sins , and eternal life . so that if the discovery of god's hatred to sin be the means to reclaim men from it , we assert upon the former reasons , that much more is done upon our doctrine concerning the sufferings of christ , than can be upon theirs . so much shall suffice to manifest in what sense christ's death may be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that this doth imply , that his sufferings are to be considered as a punishment of sin . xi . the next series of places which makes christ's sufferings to be a punishment for sin , are those which assert christ to be made sin and a curse for us , which we now design to make clear , ought to be understood in no other sense , for as grotius saith , as the iews sometimes use sin , for the punishment of sin ; as appears , besides other places , by zach. . ● . gen. . . so they call him that suffers the punishment of sin , by the name of sin ; as the latins use the word piaculum , both for the fault , and for him that suffers for it . thence under the law , an expiatory sacrifice for sin , was called sin , lev. . . — , . psal. . . which way of speaking esaias followed , speaking of christ , isai. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made his soul sin , i. e. liable to the punishment of it . to the same purpose st. paul , cor. . . he made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him . to which crellius replies , that as there is no necessity , that by the name of sin , when applied to sufferings , any more should be implied , than that those sufferings were occasioned by sin , no more is there when it is applied to the person ; nay , much less , for he saith , no more is required to this , but that he should be handled as sinners use to be , and undergo the matter of punishment , without any respect to sin , either as the cause or occasion of it . so he saith , the name sinner is used , king. . . and in st. paul , the name of sin in the first clause is to be understood , as of righteousness in the latter ; and as we are said to be righteousness in him , when god deals with us as with righteous persons , so christ was said to be sin for us , when he was dealt with as a sinner . and the sacrifices for sin under the law were so called , not with a respect to the punishment of sin , but because they were offered upon the account of sin , and were used for taking away the guilt of it , or because men were bound to offer them , so that they sinned if they neglected it . so that all that is meant by esaias and st. paul is , that christ was made an expiatory sacrifice , or that he exposed himself for those afflictions which sinners only by right undergo . but let crellius or any others of them tell me , if the scripture had intended to express , that the sufferings of christ were a punishment of our sins , how was it possible to do it more emphatically than it is done by these expressions ( the custom of the hebrew language being considered ) not only by saying , that christ did bear our sins , but , that himself was made sin for us ? those phrases being so commonly used for the punishment of sin . let them produce any one instance in scripture , where those expressions are applied to any without the consideration of sin : that place , king. . . is very far from it ; for in all probability , the design of bathsheba in making solomon king was already discovered , which was the reason that adonijah his elder brother declaring himself king , invited not him with the rest of the king's sons : all that she had for solomon's succession , was a secret promise and oath of david ; and therefore she urgeth him now to declare the succession , v. . otherwise , she saith , when david should die , i and my son solomon shall be accounted offenders ; i. e. saith crellius , we shall be handled as offenders , we shall be destroyed : but surely not without the supposition of a fault ; by them which should inflict that punishment upon them : the plain meaning is , they should be accused of treason , and then punished accordingly . but we are to consider , that still with a respect to them , who were the inflicters , a fault or sin is supposed as the reason of their punishment , either of their own or others . but of our saviour it is not said , that he should be counted as an offender by the iews ; for although that doth not take away his innocency , yet it supposeth an accusation of something , which in it self deserves punishment . but in esai . . . it is said , he made his soul sin ; and cor. . . that god made him sin for us , which must therefore imply , not being dealt with by men only as a sinner , but that with a respect to him who inflicted the punishment , there was a consideration of sin as the reason of it . we do not deny but god's suffering him to be dealt with as a sinner by men , is implied in it , for that was the method of his punishment designed ; but we say further , that the reason of that permission in god , doth suppose some antecedent cause of it : for god would never have suffered his only son , to be so dealt with by the hands of cruel men , unless he had made himself an offering for sin ; being willing to undergo those sufferings , that he might be an expiatory sacrifice for the sins of the world . and although socinus will not yield , that by being made sin for us should be understood christ's being an expiatory sacrifice for sin ; yet crellius is contented it should be so taken in both places : which if he will grant , so as by vertue of that sacrifice , the guilt of sin is expiated , we shall not contend with him about the reasons , why those sacrifices were called sins , although the most proper and genuine must needs be that , which is assigned by the law , that the sins of the people were supposed to be laid upon them , and therefore they were intended for the expiation of them : but it is very unreasonable to say , that expiatory sacrifices were called sins , because it would have been a sin to neglect them : for on the same account , all the other sacrifices must have been called so too ; for it was a sin to neglect any where god required them , and so there had been no difference between sacrifices for sin and others . to that reason of crellius , from our being made righteous , because dealt with as such , to christ's being made sin only , because dealt with as a sinner , we need no more than what this parallel will afford us ; for as crellius would never say , that any are dealt with as righteous persons , who are not antecedently supposed to be so by his own argument , christ being dealt with as a sinner , must suppose guilt antecedent to it ; and since the apostle declares it was not his own , in those words , who knew no sin , it follows that it must be the consideration of ours , which must make him be dealt with as a sinner by him , who made him to be sin for us . but to suppose that christ should be said to be made sin , without any respect to sin , is as much as if the latins should call any one scelus , and mean thereby a very honest man ; or a piaculum , without any supposition of his own or others guilt . but we are to consider , that the sufferings of christ , seeming at first so inconsistent with that relation to god as his only son , which the apostles assert concerning him , they were obliged to vindicate his innocency , as to men , and yet withal to shew , that with a respect to god , there was sufficient reason for his permission of his undergoing these sufferings . that he knew no sin , was enough to clear his innocency as to men ; but then the question will be asked , if he were so innocent , why did god suffer all those things to come upon him ? did not abraham plead of old with god , that he would not slay the righteous with the wicked , because it was repugnant to the righteousness of his nature to do so ; that be far from thee to do after this manner , to slay the righteteous with the wicked , and that the righteous should be as the wicked , that be far from thee ; shall not the iudge of all the earth do right ? how then comes god to suffer the most perfect innocency to be dealt with so , as the greatest sins could not have deserved worse from men ? was not his righteousness the same still ? and abraham did not think the distinction of calamities and punishments , enough to vindicate god's proceedings , if the righteous should have been dealt withal as the wicked ▪ and if that would hold for such a measure of righteousness as might be supposed in such who were not guilty of the great abominations of those places , that it should be enough , not only to deliver themselves , but the wicked too ; how comes it that the most perfect obedience of the son of god , is not sufficient to excuse him from the greatest sufferings of malefactors ? but if his sufferings had been meerly from men , god had been accountable only for the bare permission ; but it is said , that he fore-ordained and determined these things to be , that christ himself complained , that god had forsaken him ; and here , that he made him sin for us : and can we imagine all this to be without any respect to the guilt of sin , as the cause of it ? why should such an expression be used of being made sin ? might not many others have served sufficiently to declare the indignities and sufferings he underwent , without such a phrase as seems to reflect upon christ's innocency ? if there had been no more in these expressions than our adversaries imagine , the apostles were so careful of christ's honour , they would have avoided such ill-sounding expressions as these were ; and not have affected hebraisms , and uncouth forms of speech , to the disparagement of their religion . but this is all which our adversaries have to say , where words are used by them out of their proper sense , that the prophets and apostles affected tricks of wit , playing with words , using them sometimes in one sense , and presently quite in another . so crellius saith of isaiah , that he affects little elegancies of words and verbal allusions , which makes him use words sometimes out of their proper and natural sense ; thence he tells us , the sufferings of christ are called chastisements , though they have nothing of the nature of chastisements in them : and from this liberty of interpreting , they make words ( without any other reason , than that they serve for their purpose ) be taken in several senses in the same verse : for socinus in one verse of st. iohn's gospel , makes the world to be taken in three several senses : he was in the world , there it is taken , saith he , for the men of the world in general : the world was made by him , there it must be understood only of the reformation of things by the gospel : and , the world knew him not , there it must be taken in neither of the former senses , but for the wicked of the world : what may not one make of the scripture , by such a way of interpreting it ? but by this we have the less reason to wonder , that socinus should put such an interpretation upon gal. . . christ hath redeemed us from the curse of the law , being made a curse for us ; for it is written , cursed is every one that hangeth on a tree : in which he doth acknowledge by the curse , in the first clause to be meant , the punishment of sin , but not in the second : and the reason he gives for it is , amavit enim paulus in execrationis verbo argutus esse . st. paul affected playing with the word curse , understanding it first in a proper , and then a metaphorical sense . but it is plain that the design of s. paul and socinus are very different in these words : socinus thinks he speaks only metaphorically , when he saith , that christ was made a curse for us ; i. e. by a bare allusion of the name , without a correspondency in the thing it self ; and so that the death of christ might be called a curse , but was not so : but st. paul speaks of this not by way of extenuation , but to set forth the greatness and weight of the punishment he underwent for us . he therefore tells us , what it was which christ did redeem us from , the curse of the law ; and how he did it , by being not only made a curse , but a curse for us ; i. e. not by being hateful to god , or undergoing the very same curse , which we should have done ; which are the two things objected by crellius against our sense ; but that the death of christ was to be considered , not as a bare separation of soul and body , but as properly poenal , being such a kind of death , which none but malefactors by the law were to suffer ; by the undergoing of which punishment in our stead , he redeemed us from that curse which we were liable to by the violation of the law of god. and there can be no reason to appropriate this only to the iews , unless the death of christ did extend only to the deliverance of them from the punishment of their sins ; or because the curse of the law did make that death poenal , therefore the intention of the punishment , could reach no further than the law did ; but the apostle in the very next words speaks of the farther extension of the great blessing promised to abraham , that it should come upon the gentiles also ; and withal those whom the apostle speaks to , were not iews , but such as thought they ought to joyn the law and gospel together : that st paul doth not mean as crellius would have it , that christ by his death did confirm the new covenant , and so take away the obligation of the law ; ( for to what end was the curse mentioned for that ? what did the accursedness of his death add to the confirmation of the truth of his doctrine ? and when was ever the curse taken for the continuance of the law of moses ? ) but that christ by the efficacy of his death as a punishment for sin hath redeemed all that believe and obey him from the curse deserved by their sins , whether inforced by the law of moses , or the law written in their hearts , which tells the consciences of sinners , that such who violate the laws of god are worthy of death , and therefore under the curse of the law. xii . we come now to the force of the particles which being joyned with our sins as referring to the death of christ , do imply that his death is to be considered as a punishment of sin . not that we insist on the force of those particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as though of themselves they did imply this ( for we know they are of various significations according to the nature of the matter they are joyned with ) but that these being joyned with sins and suffering together , do signifie that those sufferings are the punishment of those sins . thus it is said of christ , that he dyed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for our sins , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he suffered once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he offered a sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to which crellius replies , that if the force of these particles not being joyned with sufferings , may be taken for the final and not for the impulsive cause , they may retain the same sense when joyned with sufferings , if those sufferings may be designed in order to an end ; but if it should be granted , that those phrases being joyned with sufferings , do always imply a meritorious cause , yet it doth not follow , it should be here so understood because the matter will not bear it . to this a short answer will at present serve : for , it is not possible a meritorious cause can be expressed more emphatically than by these words being joyned to sufferings : so that we have as clear a testimony from these expressions as words can give ; and by the same arts by which these may be avoided any other might ; so that it had not been possible for our doctrine to have been expressed in such a manner , but such kind of answers might have been given as our adversaries now give . if it had been said in the plainest terms , that christ's death was a punishment for our sins , they would as easily have avoided the force of them as they do of these ; they would have told us the apostles delighted in an antanaclasis , and had expressed things different from the natural use of the words by them ; and though punishment were sometimes used properly , yet here it must be used only metaphorically because the matter would bear no other sense . and therefore i commend the ingenuity of socinus after all the pains he had taken to enervate the force of those places which are brought against his doctrine ; he tells us plainly , that if our doctrine were not only once , but frequently mentioned in scripture ? yet he would not therefore believe the thing to be so as we suppose . for , saith he , seeing the thing it self cannot be , i take the least inconvenient interpretation of the words ; and draw forth such a sense from them , as is most consistent with itself and the tenor of the scripture . but for all his talking of the tenor of the scripture ; by the same reason he interprets one place upon these terms , he will do many , and so the tenor of the scripture shall be never against him : and by this we find , that the main strength of our adversaries is not pretended to lie in the scriptures ; all the care they have of them is only to reconcile them if possible with their hypothesis ; for they do not deny but that the natural force of the words doth imply what we contend for ; but because they say the doctrine we assert is inconsistent with reason , therefore all their design is to find out any other possible meaning which they therefore assert to be true , because more agreeable to the common reason of mankind . this therefore is enough for our present purpose , that if it had been the design of scripture to have expressed our sense , it could not have done it in plainer expressions than it hath done , that no expressions could have been used , but the same arts of our adversaries might have been used to take off their force , which they have used to those we now urge against them , and that setting aside the possibility of the thing , the scripture doth very fairly deliver the doctrine we contend for ; or , supposing in point of reason there may be arguments enough to make it appear possible , there are scriptures enough to make it appear true . chap. iii. i. the words of scripture being at last acknowledged by our adversaries to make for us , the only pretence remaining is , that our doctrine is repugnant to reason . the debate managed upon point of reason . the grand difficulty enquired into , and manifested by our adversaries concessions , not to lie in the greatness of christ's sufferings , or that our sins were the impulsive cause of them , or that it is impossible that one should be punished for anothers faults : or in all cases unjust . ii. the cases wherein crellius allows it , instanced . from whence it is proved that he yields the main cause . iii. the arguments propounded whereby he attempts to prove it unjust for christ to be punished for our sins . crellius his principles of the justice of punishments examined . of the relation between desert and punishment . iv. that a person by his own consent may be punished beyond the desert of his own actions . v. an answer to crellius his objections . what it is to suffer undeservedly . crellius his mistake in the state of the question . vi. the instances of scripture considered . in what sense children are punished for their parents sins . vii . ezek. . . explained at large . viii . whether the guilty being freed from the sufferings of an innocent person makes that punishment unjust or no ? crellius his shifts and evasions in this matter discovered . why among men the offenders are not freed in criminal matters though the sureties be punished . the release of the party depends on the terms of the sureties suffering , therefore deliverance not ipso facto . no necessity of such a translation in criminal , as is in pecuniary matters . i. having gained so considerable concessions from our adversaries concerning the places of scripture , we come now to debate the matter in point of reason . and if there appear to be nothing repugnant in the nature of the thing , or to the justice of god , then all their loud clamours will come to nothing ; for on that they fix , when they talk the most of our doctrine being contrary to reason . this therefore we now come more closely to examine , in order to which we must carefully enquire what it is they lay the charge of injustice in god upon , according to our belief of christ's sufferings being a punishment for our sins . . it is not , that the offenders themselves do not undergo the full punishment of their sins . for they assert , that there is no necessity at all that the offenders should be punished from any punitive justice in god : for they eagerly contend that god may freely pardon the sins of men : if so , then it can be no injustice in god not to punish the offenders according to the full desert of their sins . . it is not , that god upon the sufferings of christ doth pardon the sins of men : for they yield that god may do this without any charge of injustice , and with the greatest demonstration of his kindness . for they acknowledge , that the sufferings of christ are not to be considered as a bare antecedent condition to pardon , but that they were a moving cause as far as the obedience of christ in suffering was very acceptable to god. . it is not , in the greatness or matter of the sufferings of christ. for they assert the same which we do . and therefore i cannot but wonder to meet sometimes with those strange out-crys of our making god cruel in the punishing of his son for us : for what do we assert that christ suffered , which they do not assert too ? nay , doth it not look much more like cruelty in god to lay those sufferings upon him without any consideration of sin ? as upon their hypothesis he doth ; than to do it supposing he bears the punishment of our iniquities , which is the thing we plead for . they assert all those sufferings to be lawful on the account of god●s dominion , which according to them must cease to be so on the supposition of a meritorious cause . but however from this it appears , that it was not unjust that christ should suffer those things which he did for us : the question then is , whether it were unjust that he should suffer the same things , which he might lawfully do on the account of dominion with a respect to our sins as the cause of them . . as to this , they acknowledge , that it is not , that the sufferings of christ were occasioned by our sins , or that our sins were the bare impulsive cause of those sufferings . for they both confess in general , that one mans sins may be the occasion of anothers punishment , so far that he might have escaped punishment , if the others sins had not been the impulsive cause of it . and therefore crellius in the general state of this question , would not have it , whether it be unjust to punish one for anothers sins ; for that he acknowledges it is not , but whether , for any cause whatsoever it be just to punish an innocent person ? and likewise in particular of christ , they confess , that our sins were the impulsive cause , and the occasion of his sufferings . . it is not , that there is so necessary a relation between guilt and punishment , that it cannot be called a punishment which is inflicted on an innocent person . for crellius , after a long discourse of the difference of afflictions and punishments , doth acknowledge , that it is not of the nature of punishment , that the person who is to be punished , should really deserve the punishment ; and afterwards when grotius urgeth , that though it be essential to punishment , that it be inflicted for sin , yet it is not , that it be inflicted upon him who hath himself sinned , which he shews , by the similitude of rewards , which though necessary to be given in consideration of service , may yet be given to others besides the person himself upon his account . all this crellius acknowledgeth ; who saith , they do not make it necessary to the nature , but to the justice of punishment , that it be inflicted upon none but the person who hath offended . so by his own confession , it is not against the nature of punishment , that no one man suffer for anothers faults . from whence it follows , that all socinus his arguments signifie nothing , which are drawn from the impossibility of the thing , that one man should be punished for anothers faults ; for crellius grants the thing to be possible , but denies it to be just ; yet not absolutely neither , but with some restrictions and limitations . for , ii. . it is not , but that there may be sufficient causes assigned in some particular cases ; wherein it may be just for god to punish some for the sins of others . for crellius himself hath assigned divers . when there is such a near conjunction between them , that one may be said to be punished in the punishment of another : as parents in their children and posterity , kings in their subjects , or the body of a state in its members , either in the most , or the most principal , though the fewest : but we are to consider how far he doth extend this way of punishment of some in others . . at the greatest distance of time , if they have been of the same nation ; for he extends it to the utmost degree of god's patience towards a people ; for , saith he , god doth not presently punish as soon as they have sinned ; but spares for a great while , and forbears , in expectation of their repentance , in the mean while a great many guilty persons die , and seem to have escaped punishment . but at last the time of god●s patience being past , he punisheth their posterity by exacting the full punishment of their sins upon them , and by this means punisheth their ancestors too , and punisheth their sins in their punishment ; for , saith he , all that people are reckoned for one man of several ages , and that punishment which is taken of the last , may be for the sins of the first , for the conjunction and succession of them : of which we have an example , saith he , in the destruction of ierusalem . by which we see a very remote conjunction , and a mere similitude in comparing a succession of ages in a people with those in a man , may ( when occasion serves ) be made use of to justifie god's punishing one generation of men for the sins of others that have been long before . . when sins are more secret or less remarkable which god might not punish , unless an occasion were given from others sins impelling him to it ; but because god would punish one very near them , he therefore punisheth them , that in their punishment he might punish the other . or in case sins spread through a family or a people , or they are committed by divers persons at sundry times , which god doth not severely punish , but sometimes then , when the head of a people or family hath done something which remarkably deserves punishment , whom he will punish in those he is related to , and therefore generally punisheth the whole family or people . . that which may be a meer exercise of dominion as to some , may be a proper punishment to others ; as in the case of infants , being taken away for their parents sins ; for god , as to the children , he saith , useth only an act of dominion , but the punishment only redounds to the parents , who lose them ; and though this be done for the very end of punishment , yet he denies , that it hath the nature of punishment in any but the parents . . that punishment may be intended for those who can have no sense at all of it ; as crellius asserts in the case of saul's sons , sam. . , . that the punishment was mainly intended for saul , who was already dead . from these concessions of crellius in this case , we may take notice , . that a remote conjunction may be sufficient for a translation of penalty , viz. from one generation to another . . that sins may be truly said to be punished in others , when the offenders themselves may escape punishment , thus the sins of parents in their children , and princes in their subjects . . that an act of dominion in some may be designed as a proper punishment to others . . that the nature of punishment is not to be measured by the sense of it . now upon these concessions , though our adversaries will not grant , that christ was properly punished for our sins , yet they cannot deny but that we may very properly be said to be punished for our sins in christ , and if they will yield us this , the other may be a strife about words . for surely there may be easily imagined as great a conjunction between christ and us , as between the several generations of the iews , and that last which was punished in the destruction of ierusalem : and though we escape that punishment which christ did undergo , yet we might have our sins punished in him , as well as princes theirs in their subjects , when they escape themselves ; or rather as subjects in an innocent prince , who may suffer for the faults of his people ; if it be said , that these are acts of meer dominion as to such a one , that nothing hinders but granting it , yet our sins may be said to be punished in him ; as well as parents sins are punished properly in meer acts of dominion upon their children ; if it be said , that can be no punishment where there is no sense at all of it , that is fully taken off by crellius ; for surely we have as great a sense of the sufferings of christ , as the first generation of the iews had of the sufferings of the last , before the fatal destruction of the city , or as saul had of the punishment of his sons after his death . so that from crellius his own concessions , we have proved , that our sins may very properly be said to be punished in christ , although he will not say , that christ could be properly punished for our sins ; nay he and the rest of our adversaries not only deny it , but earnestly contend , that it is very unjust to suppose it , and repugnant to the rectitude of god's nature to do it . iii. and so we come to consider the mighty arguments that are insisted on for the proof of this , which may be reduced to these three ; viz. . that there can be no punishment but what is deserved , but no man can deserve that another should be punished . . that punishment flows from revenge , but there can be no revenge where there hath been no fault . . that the punishment of one , cannot any ways be made the punishment of another ; and in case it be supposed possible , then those in whose stead the other is punished , must be actually delivered upon the payment of that debt which was owing to god. . that one man cannot deserve anothers punishment , and therefore one cannot be punished for another ; for there is no just punishment , but what is deserved . this being the main argument insisted on by crellius , must be more carefully considered ; but before an answer be made to it , it is necessary that a clear account be given in what sense it is he understands it , which will be best done , by laying down his principles , as to the justice of punishments , in a more distinct method than himself hath done ; which are these following : . that no person can be justly punished , either for his own or anothers faults , but he that hath deserved to be punished by some sin of his own : for he still asserts , that the justice of punishment ariseth from a mans own fault , though the actual punishment may be from anothers : but he that is punished without respect to his own guilt , is punished undeservedly ; and he that is punished undeservedly , is punished unjustly . . that personal guilt being supposed one man's sin may be the impulsive cause of another's punishment , but they cannot be the meritorious . the difference between them he thus explains , the cause is that which makes a thing to be ; the impulsive , that which moves one to do a thing , without any consideration of right that one hath to do it : merit , is that which makes a man worthy of a thing , either good or bad , and so gives a right to it ; if it be good , to himself ; if bad , to him at whose hands he hath deserved it . now he tells us , that it is impossible . that one mans sins should make any other deserve punishment , but the person who committed them ; but they may impell one to punish another , and that justly , if the person hath otherwise deserved to be punished , unjustly if he hath not . the reason he gives of it is , that the vitiosity of the act , which is the proper cause of punishment , cannot go beyond the person of the offender ; and therefore can oblige none to punishment , but him that hath committed the fault . and therefore he asserts , that no man can be justly punished beyond the desert of his own sins , but there may sometimes be a double impulsive cause of that punishment ; viz. his own and other mens , whereof one made that they might be justly punished , the other that they should be actually : but the latter , he saith , always supposeth the former , as the foundation of just punishment ; so that no part of punishment could be executed upon him , wherein his own sins were not supposed as the meritorious cause of it . these are his two main principles which we must now throughly examine , the main force of his book lying in them . but if we can prove that it hath been generally received by the consent of mankind , that a person may be punished beyond the desert of his own actions ; if god hath justly punished some for the sins of others , and there be no injustice in one mans suffering by his own consent for another , then these principles of crellius will be found not so firm as he imagines them . iv. . that it hath been generally received by the consent of mankind , that a person may be justly punished beyond the desert of his own actions . for which purpose grotius objected against socinus ( who appealed to the consent of nations , about one being punished for anothers fault ) that the heathens did agree , that children might be punished for their parents faults , and people for their princes , and that corporal punishment might be born by one for another , did appear by the persians punishing the whole family for the fault of one . the macedonians the near kindred in the case of treason ; some cities of greece , destroying the children of tyrants together with them ; in all which , the mere conjunction was supposed a sufficient reason without consent ; but in case of consent , he saith , they all agreed in the justice of some being punished for the faults of others . thence the right of killing hostages among the most civilized nations ; and of sureties being punished in capital matters , if the guilty appear not , who were thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who were bound to answer body for body . in which cases , the punishment did extend beyond the desert of the person who suffered it ; for no other reason is assigned of these sufferings , besides the conjunction of the person , or his consent ; but no antecedent guilt is supposed as necessary , to make the punishment just . we are now to consider what crellius doth answer to this : . as to their acknowledgments of god's punishing children for their parents faults , he gives the same answer which he doth to the examples recorded in scripture to that purpose , that either they were punished for the sins of others , but their own sins deserved the punishment ; or that the parents were punished in the children , but the children were not properly punished . . as to punishments among men , he answers two things ; . that such persons were truly punished , but not justly : for he acknowledges , that in such a case it is a proper punishment , and that it is enough in order to that , that any fault be charged upon a person , whether his own or anothers , whether true or false , on the account of which he is supposed worthy to be punished : and that such a conjunction is sufficient for cruel , angry , or imprudent men : for where-ever there is a place , saith he , for anger , there is likewise for punishment . so that he confesseth , there may be a true punishment , and that which answers all the reason and ends of punishment assigned by him where there is no desert at all of it in the person who undergoes it . but then he adds , that this is an unjust punishment , to which i reply , that then the reason of punishment assigned by crellius before is insufficient ; for if this answers all the ends of punishments assigned by him , and yet be unjust , then it necessarily follows , that those ends of punishment are consistent with the greatest injustice . for he before made punishment to have a natural respect to anger , and makes the ordinary end of punishment to be a satisfaction of the desire of revenge in men , yet now grants , that these may be in an unjust punishment . neither can it be said , that he considered punishment only naturally , and not morally ; for he tells us , that this is the nature of divine punishments , which are therefore just , because designed for these ends ; but in case there be no supposal of a fault at all , then he denies that it is a punishment , but only an affliction , and an exercise of dominion . so that according to him , where-ever there is a proper punishment , it must be just , when ever god doth punish men : and the only difference between god and man supposable in this case is , that we have assurance god will never use his dominion unjustly ; but that men do so when they make one to suffer for anothers fault , notwithstanding a consent and conjunction between the man that committed the fault , and the person that suffers for him . but this is begging the thing in question , for we are debating , whether it be an unlawful exercise of power or no ? for we have this presumption , that it is not unlawful , because it may answer all the ends of punishments , and what way can we better judge , whether a punishment be just or no , than by that ? v. but we are to consider , that we do not here take the person we speak of , abstractly as an innocent person , for then there is no question , but anger and punishment of one as such is unjust ; but of an innocent person as supposed under an obligation by his own consent to suffer for another . and in this case we assert , since according to crellius the natural and proper ends of punishments may be obtained , and the consent of the person takes away the wrong done to him in the matter of his sufferings , so far as he hath power over himself , that such a punishment is not unjust . for if it be , it must suppose some injury to be done ; but in this case let them assign where the injury lies ; it cannot be to the publick , if the ends of punishments may be obtained by such a suffering of one for another by a valid consent of the suffering party , it cannot be to the person in whose room the other suffers , for what injury is that to escape punishment by anothers suffering ; it cannot be to the suffering person , supposing that to be true , which the heathens still supposed , viz. that every man had a power over his own life . if it be said still , that the injustice lies in this ; that such a one suffers undeservedly , and therefore unjustly . i answer ; if be meant by undeservedly without sufficient cause or reason of punishment , then we deny that such a one doth suffer undeservedly . immerito in the greek glosses is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and merito by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in cicero , jure & merito are most commonly joyned together . so that where there is a right to punish , and sufficient reason for it , such a one doth not suffer immerito , i. e. undeservedly . if it be said , that such a one is not dignus poena , that implies no more than the other , for dignus , or as the ancients writ it dicnus , comes from the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus , as vossius tells us , ut dignus sit cui tribui aliquid aequum est : so that where there is an equity in the thing , there is a dignity in the person , or he may be said to be worthy to undergo it . but doth not this lay open the greatest innocency to as great a desert of sufferings , as the highest guilt ? by no means . for we make a lyableness to punishment , the natural consequent of guilt : and he that hath committed a fault , cannot but deserve to be punished , so that no sufferings of others can take away the natural consequence of a bad action , which is a desert of punishment ; so that as we say , a wicked action cannot but deserve to be punished , i. e. there is an agreeableness in reason and nature , that he who hath done ill , should suffer ill ; so we say likewise there is necessity in nature and reason , that he that hath thus deserved it , must unavoidably suffer it . and on the other side , we say , no man by his innocency can deserve to be punished , i. e. no man's innocency makes him by vertue of that obnoxious to punishment ; but yet we add , that notwithstanding his innocency , the circumstances may be such that he may be justly punished , and in that sense deservedly . so that the question is strangely mistaken , when it is thus put , whether an innocent person considered as such , may be justly punished ; for no one asserts that , or is bound to do it ; but the true question is , whether a person notwithstanding his innocency may not by some act of his own will oblige himself to undergo that punishment which otherwise he did not deserve ? which punishment , in that case is just and agreeable to reason . and this is that which we assert and plead for . so that innocency here is not considered any other ways , than whether that alone makes it an unlawfull punishment , which otherwise would be lawfull , i. e. whether the magistrate in such cases , where substitution is admittable by the laws of nations ( as in the cases we are now upon ) be bound to regard any more than that the obligation to punishment now lies upon the person who by his own act hath substituted himself in the others room ; and if he proceeds upon this , his action is justifiable and agreeable to reason . if it be said , that the substitution is unjust , unless the substituted person hath before-hand deserved to be punished ; it is easily answered , that this makes not the matter at all clearer ; for either the person is punished for the former fault , and then there is no substitution ; or if he be punished by way of substitution ; then there is no regard at all had to his former fault , and so it is all one as if he were perfectly innocent . vi. and by this crellius his answer to the instances both in scripture and elsewhere concerning childrens being punished for their parents faults , will appear to be insufficient , viz. that god doth never punish them for their parents faults beyond the desert of their own sins , and therefore no argument can be drawn from thence , that god may punish an innocent person for the sins of others , because he hath punished some for what they were innocent : for the force of the argument doth not lie in the supposition of their innocency , as to the ground of punishment in general , for we do not deny , but that they may deserve to be punished for their own faults : but the argument lies in this , whether their own guilt were then considered as the reason of punishment , when god did punish them for their fathers faults ? and whether they by their own sins did deserve to be punished not only with the punishment due to their own miscarriages , but with the punishment due to their fathers too ? if not , then some persons are justly punished , who have not deserved that punishment they undergo ; if they did deserve it , then one person may deserve to be punished for anothers sins . if it be said , as it is by crellius , that his own sins make him capable of punishment , and god by occasion of others sins doth execute that punishment , which he might not have done for his own . i answer , we are not enquiring into the bare capacity of punishing , but into the reason of it : was the reason of punishment his own or his fathers sins ? if his own , then he was punished only for his own sins ? if his fathers , then the punishment may be just which is inflicted without consideration of proper desert of it ; for no man ( say they ) can deserve to be punished , but for his own sins . but it 's said , that the sins of fathers are only an impulsive cause for god to punish the children according to the desert of their own sins which he might otherwise have forborn to punish . then , the sins of the fathers are no reason why the children should be punished ; but their own sins are the reason , and their fathers the bare occasion of being punished for them . but in scripture , the reason of punishment is drawn from the fathers sins , and not from the childrens : for then the words would have run thus , if the children sin , and deserve punishment by their own iniquities , then i will take occasion from their fathers sins , to visit their own iniquities upon them : whereas the words referr to the fathers sins as the reason of the childrens punishment . so in the words of the law , wherein the reason of punishment ought to be most expresly assigned , it is not , i will certainly punish the children , if they continue in the idolatry of their fathers ; but , i will visit the sins of the fathers upon the children , unto the third and fourth generation of them that hate me . if it were only because of imitation of the fathers sins by the children , there could be no reason for the limitation to the third and fourth generation ; for then the reason of punishment would be as long as the imitation continued , whether to the fourth or tenth generation : and as alphonsus à castro observes , if the reason of punishment were the imitation of their fathers sins , then the children were not punished for their fathers sins , but for their own ; for that imitation was a sin of their own , and not of their fathers . besides , if the proper reason of punishment were the sins of the children , and the fathers sins only the occasion of it , then where it is mentioned that children are punished for their parents sins , the childrens sins should have been particularly expressed , as the proper cause of the punishment : but no other reason is assigned in the law , but the sins of the fathers , no other cause mentioned of canaan's punishment , but his father's sin ; nor of the punishment of the people in david's time , but his own sin ; lo , i have sinned , and i have done wickedly , but these sheep , what have they done ? which is no hyperbolical expression , but the assigning the proper cause of that judgment to have been his own sin , as the whole chapter declares : nor , of the hanging up of saul's sons by the gibeonites , but , that saul their father had plotted their destruction . and in an instance more remarkable than any of those which crellius answers ; viz. the punishment of the people of iudah , for the sins of manasses in the time of iosias ; when a through reformation was designed among them , the prince being very good , and all the places of idolatry destroyed , such a passover kept as had not been kept before in the time of any king in israel , yet it then follows , notwithstanding the lord turned not from the fierceness of his great wrath , wherewith his anger was kindled against iudah , because of all the provocations wherewith manasses had provoked him withal . who can say here , that the sins of manasseh were only the occasion of god punishing the people in the time of iosias for their own sins , when their sins were much less in the time of iosias , than in any time mentioned before , after their lapse into idolatry ? nay , it is expresly said , that iosiah took away all the abominations out of all the countries that pertained to the children of israel , and made all that were present in israel to serve , even to serve the lord their god. and all his days they departed not from following the lord god of their fathers : to say , that th●s was done in hypocrisie , and bare outward compliance , is to speak without book ; and if the reason of so severe punishments had been their hypocrisie , that ought to have been mentioned ; but not only here , but afterwards it is said , that the reason of god's destroying iudah , was for the sins of manasseh ; viz. his idolatries and murther , which it is said , the lord will not pardon . and if he would not pardon , then he did punish for those sins , not barely as the occasion , but as the meritorious cause of that punishment . what shall we say then ? did the people in iosiah's time , deserve to be punished for the sins of manasseh , grandfather to iosiah ? or was god so highly provoked with those sins , that although he did not punish manasseh himself upon his repentance , yet he would let the world see how much he abh●rred them , by punishing those sins upon the people afterwards ; although according to the usual proportion of sins and punishments , the sins of the people in that age did not exceed the sins of other ages , as much as the punishments they suffered , did exceed the punishments of other ages : which is necessary according to crellius his doctrine ; for if god never punisheth by occasion of their fathers sins , the children beyond the desert of their own sins ; then it is necessary , that where judgments are remarkably greater , the sins must be so too ; the contrary to which is plain in this instance . by which we see , that it is not contrary to the justice of god in punishing , to make the punishment of some on the account of others sins , to exceed the desert of their own ; measuring that desert , not in a way common to all sin , but when the desert , of some sins is compared with the desert of others : for it is of this latter we speak of , and of the method which god useth in punishing sin here , for the demonstration of his hatred of it , according to which the greatest punishments must suppose the greatest sins , either of their own , or others which they suffer for . vii . but hath not god declared , that he will never punish the children for the fathers sins ? for the soul that sinneth it shall die ; the son shall not bear the iniquity of the father , &c. to which i answer , these words are to be considered , as an answer to a complaint made by the iews , soon after their going into captivity , which they imputed to god's severity in punishing them for their fathers sins . now the complaint was either true or false ; if it were true , then though this was looked upon as great severity in god , yet it was no injustice in him ; for though god may act severely , he cannot act unjustly : if it was false , then the answer had been an absolute denial of it , as a thing repugnant to the justice of god. which we do not find here , but that god saith unto them , v. . ye shall not have occasion any more to use this proverb in israel : if the thing had been plainly unjust , which they complained of , he would have told them , they never had occasion to use it . but we find the prophets telling them before-hand , that they should suffer for their fathers sins , ier. . , . where he threatens them with destruction and banishment , because of the sins of manasseh in ierusalem ; and in the beginning of the captivity they complain of this , lam. . . our fathers have sinned , and are not , and we have born their iniquities . and ier. . . god saith by the prophet , that he had watched over them to pluck up , and to pull down , and to destroy , and to afflict : but that he would watch over them to build , and to plant , and in those days they shall say no more , the fathers have eaten sowre grapes and the childrens teeth are set on edge ; but every one shall die for his own iniquity . which place is exactly parallel with this in ezekiel , and gives us a clear account of it , which is , that now indeed god had dealt very severely with them , by making them suffer beyond what in the ordinary course of his providence their sins had deserved ; but he punished them not only for their own sins , but the sins of their fathers : but lest they should think , they should be utterly consumed for their iniquities , and be no longer a people enjoying the land which god had promised them , he tells them by the prophets , though they had smarted so much , by reason of their fathers sins , this severity should not always continue upon them ; but that god would visit them with his kindness again , and would plant them in their own land , then they should see no reason to continue this proverb among them , for they would then find , though their fathers had eaten sowre grapes , their teeth should not be always set on edge with it . and if we observe it , the occasion of the proverb , was concerning the land of israel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra terra israel , as the chaldee paraphrast renders it more agreeable to the hebrew , than the other versions do . so that the land of israel was the occasion of the proverb , by their being banished out of it for their fathers sins . now god tells them , they should have no more occasion to use this proverb concerning the land of israel ; for they , notwithstanding their fathers sins , should return into their own land. and even during the continuance of their captivity , they should not undergo such great severities for the future , but they should find their condition much more tolerable than they imagined ; only , if any were guilty of greater sins than others , they should themselves suffer for their own faults , but he would not punish the whole nation for them or their own posterity . this i take to be the genuine meaning of this place ; and i the rather embrace it , because i find such insuperable difficulties in other interpretations that are given of it : for to say as our adversaries do , that what god saith , should not be for the future , was repugnant to his nature and justice ever to do , is to charge god plainly with injustice in what he had done : for the prophets told them they should suffer for the sins of their fathers : which sufferings were the ground of their complaint now , and the answer here given must relate to the occasion of the complaint ; for god saith , they should not have occasion to use that proverb : wherein is implyed , they should not have the same reason to complain which they had then . i demand then , do not these words imply , that god would not do for the future with them , what he had done before ; if not , the proper answer had been a plain denial , and not a promise for the future he would not ; if they do , then either god properly punished them for the sins of their fathers , and then god must be unjust in doing so , or it was just with god to do it , and so this place instead of overthrowing will prove , that some may be justly punished , beyond the desert of their own sins : or else , god did only take occasion by their fathers sins , to punish them according to the desert of their own iniquities : but then they had no cause to complain , that they were punished for any more than their own iniquities ; and withal , then god doth oblige himself by his promise here , never to punish men for the future by the occasion of others sins : which is not only contrary to their own doctrine , but to what is plainly seen afterwards in the punishment of the iews for their fathers sins , mentioned by our saviour after this : and if this be a certain rule of equity which god here saith , that he would never vary from , then the punishing of some on the occasion of others sins , would be as unjust , as our adversaries suppose the punishing any beyond the desert of their own sins to be . but is it not implyed , that gods ways would be unequal , if he ever did otherwise than he there said he would do ? no , it is not , if by equal he meant just , for his ways never were , or can be so unequal ; but here if it be taken with a respect to the main dispute of the chapter , no more is implied in them , but that they judged amiss concerning god's actions , and that they were just , when they thought them not to be so : or if at least they thought his ways very severe , though just , god by remitting of this severity , would shew that he was not only just , but kind ; and so they would find his ways equal , that is , always agreeable to themselves , and ending in kindness to them , though they hitherto were so severe towards them in their banishment and captivity . or if they be taken with a respect to the immediate occasion of them both , ezek. . — . they do not relate to this dispute about childrens suffering for their fathers sins ; but to another , which was concerning a righteous mans sinning and dying in his sins , and a wicked mans repenting , and living in his righteousness ; which were directly contrary to the common opinion of the iews to this day , which is , that god will judge men according to the greatest number of their actions good or bad : as appears by maimonides and others . now they thought it a very hard case , for a man who had been righteous the far greatest part of his time , if he did at last commit iniquity , that his former righteousness should signifie nothing , but he must die in his iniquity . to this therefore god answers , that it was only the inequality of their own ways , which made them think god's ways in doing so unequal . this then doth not make it unequal , for god either to punish men , upon the occasion , or by the desert of other mens sins , supposing such a conjunction between them , as there is in the same body of people , to those who went before them . and crellius himself grants , that socinus never intended to prove , that one mans suffering for anothers sins was unjust in it self , from this place : no , not though we take it in the strictest sense , for one suffering in the stead of another . viii . having thus far declared , how far it is agreeable to god's justice , to punish any persons either by reason of his dominion , or the conjunction of persons , for the sins of others , and consequently whether any punishment may be undergone justly beyond the proper desert of their own sins , i now return to the consent of mankind in it , on supposition either of a near conjunction , or a valid consent which must make up the want of dominion in men without it . and the question still proceeds upon the supposition of those things , that there be a proper dominion in men over that which they part with for others sakes , and that they do it by their free consent ; and then we justifie it not to be repugnant to the principles of reason and justice , for any to suffer beyond the desert of their own actions . and crellius his saying , that such a punishment is true punishment , but not just , is no answer at all to the consent of nations that it is so . and therefore finding this answer insufficient ; he relies upon another , viz. that it was never received by the consent of nations , that one man should suffer in the stead of another , so as the guilty should be freed by the others suffering . for , he saith , neither socinus nor he do deny that one man may be punished for anothers sins ; but that which they deny is , that ever the innocent were punished so as the guilty were freed by it ; and so he answers , in the case of hostages and sureties , their punishment did never excuse the offenders themselves . and to this purpose he saith , socinus his argument doth hold good , that tho' one mans money may become anothers , yet one mans sufferings cannot become anothers : for , saith he , if it could , then it would be all one who suffered , as it is who pays the money due : and then the offender must be presently released , as the debtor is upon payment of the debt . this is the substance of what is said by him upon this argument . to which i reply ; . that this gives up the matter in dispute at present between us ; for the present question is , whether it be unjust for any one to suffer beyond the desert of his own actions ? yes , saith crellius , it is , in case he suffers so , as that the guilty be freed by his sufferings . but we are not enquiring , whether it be just for another person to be freed for a mans suffering for him ? but whether it be just for that man to suffer by his own consent , more than his own actions , without that consent , deserved ? the release of another person by vertue of his sufferings , is a matter of another consideration . doth the freeing or not freeing of another by suffering , add any thing to the desert of suffering ? he that being wholly innocent , and doth suffer on the account of anothers fault , doth he not suffer as undeservedly , though another be not freed , as if he were ? as in the case of hostages or sureties , doth it make them at all the more guilty , because the persons they are concerned for , will be punished notwithstanding , if they come under the power of those who exacted the punishment upon them , who suffered for them ? nay , is not their desert of punishment so much the less , in as much as the guilty are still bound to answer for their own offences ? if we could suppose the guilty to be freed by the others sufferings , it would be by supposing their guilt more fully translated upon those who suffer , and consequently , a greater obligation to punishment following that guilt . from whence it follows , that if it be just to punish , when the person is not deliver'd from whom the other suffers , it is more just when he is ; for the translation of the penalty is much less in the former case , than in the latter ; and what is just upon less grounds of punishment , must be more just upon greater . i look on this therefore but as a shift of crellius , hoping thereby to avoid the consent of mankind in one mans suffering for another , without attending to the main argument he was upon ; viz. the justice of one person suffering for another . . it is a very unreasonable thing , to make an action unjust for that , which of it self is acknowledged by our adversaries to be very just ; viz. the pardoning the offenders themselves . if it were just to suffer , if the other were not pardoned , and it were just to pardon , whether the other were punished or no , how comes this suffering to be unjust , merely by the others being pardoned by it : nay , is it not rather an argument , that those sufferings are the most just , which do so fully answer all the ends of punishments ; that there is then no necessity that the offender should suffer ; but that the supreme governour having obtained the ends of government , by the suffering of one for the rest , declares himself so well pleased with it , that he is willing to pardon the offenders themselves . . many of those persons who have had their sins punished in others , have themselves escaped the punishment due to the desert of their sins : as is plain in the case of ahab , whose punishment was not so great as his sins deserved , because the full punishment of them was reserved to his posterity . if it be said , as it is by crellius , that ahab was not wholly freed , his life being taken away for his own sins : that gives no sufficient answer ; for if some part of the punishment was deferred , that part he was delivered from ; and the same reason in this case will hold for the whole as the part . as is plain in the case of manasseh , and several others , the guilt of whose sins were punished on their posterity , themselves escaping it . our adversaries confess , that in some cases it is lawful and just for some to suffer , with a design that others may be freed by their suffering for them . thus they assert , that one christian , not only may , but ought to lay down his life for another , if there be any danger of his denying the truth , or he judges him far more usefull and considerable than himself : so likewise a son for his father , one brother for another , or a friend , or any , whose life he thinks more usefull than his own . now i ask , whether a man can be bound to a thing that is in its one nature unjust ? if not , as it is plain he cannot , then such an obligation of one man to suffer for the delivery of another cannot be unjust , and consequently the suffering it self cannot be so . but crellius saith , the injustice in this case lies wholly upon the magistrate who admits it : but i ask , wherefore is it unjust in the magistrate to admit it ? it is because the thing is in it self unjust ? if so , there can be no obligation to do it ; and it would be as great a sin to undergo it , as in the magistrate to permit it ; but if it be just in it self , we have obtained what we contend for , viz. that it may be just for a man to suffer beyond the desert of his own actions ; for he that lays down his life for his brethren , doth not deserve by his own actions that very punishment which he undergoes . and if the thing be in it self just , how comes it to be unjust in him that permits it ? . the reason why among men the offenders themselves are punished , is because those were not the terms , upon which the persons suffered . for if they had suffered upon these terms that the other might be freed , and their suffering was admitted of by the magistrate on that consideration , then in all reason and justice the offenders ought to be freed on the account of the others suffering for them . but among men the chief reason of the obligation to punishment of one man for another , is not , that the other might be freed , but that there may be security given by the publick , that the offenders shall be punished : and the reason of the sureties suffering is not to deliver the offender , but to satisfie the law , by declaring that all care is taken that the offender should be punished , when in case of escape , the surety suffers for him . but it is quite another thing when the person suffers purposely that others might be freed by his suffering , for then in case the suffering be admitted , the release of the other is not only not unjust , but becomes due to him that suffered , on his own terms . not as though it followed ipso facto as crellius fansies , but the manner of release doth depend upon the terms which he who suffered for them , shall make in order to it . for upon this suffering of one for another upon such terms , the immediate consequent of the suffering is not the actual discharge but the right to it which he hath purchased ; and which he may dispense upon what terms he shall judge most for his honour . . although one persons sufferings cannot become anothers so as one mans money may ; yet one mans sufferings may be a sufficient consideration on which a benefit may accrue to another . for to that end a donation , or such a transferring right from one to another as is in money , is not necessary , but the acceptation which it hath from him who hath the power to pardon . if he declare that he is so well pleased with the sufferings of one for another , that in consideration of them , he will pardon those from whom he suffered ; where lies the impossibility or unreasonableness of the thing ? for crellius g●ants , that rewards may be given to others than the persons who did the actions in consideration of those actions ; and why may not the sufferings of one for others , being purposely undertaken for this end , be available for the pardon of those whom he suffered for ? for a man can no more transfer the right of his good actions , than of his sufferings . from all which it follows , that one person may by his own consent , and being admitted thereto by him to whom the right of punishing belongs , suffer justly ; tho' it be beyond the desert of his own actions ; and the guilty may be pardoned on the account of his sufferings . which was the first thing we designed to prove from crellius , in order to the overthrowing his own hypothesis . for it being confessed by him that such sufferings have all that belongs to the nature of punishments , and since god hath justly punished some for the sins which they have not committed ; since all nations have allowed it just for one man by his own consent to suffer for another ; since it cannot be unjust for the offender to be released by anothers sufferings , if he were admitted to suffer for that end , it evidently follows , contrary to crellius his main principle , that a person may be justly punished beyond the desert of his own actions : and so that first argument of crellius cannot hold , that one man cannot by his own consent suffer for another , because no man can deserve anothers punishment , and no punishment is just but what is deserved . his second argument from the nature of anger and revenge hath been already answered in the first discourse about the nature and ends of punishments , and his third argument , that one mans punishment cannot become anothers , immediately before . and so we have finished our first consideration of the sufferings of christ in general , as a punishment of our sins , which we have shewed to be agreeable both to scripture and reason . chap. iv. i. the death of christ considered as an expiatory sacrifice for sin . ii. what the expiation of sin was by the sacrifices under the law ; twofold , civil and ritual . the promises made to the iews under the law of moses , respected them as a people , and therefore must be temporal . the typical nature of sacrifices asserted . iii. a substitution in the expiatory sacrifices under the law , proved from lev. . . and the concession of crellius about the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lev. . . explained . the expiation of uncertain murther proves a substitution . iv. a substitution of christ in our room proved from christ's being said to die for us ; the importance of that phrase considered . v. in what sense a surrogation of christ in our room is asserted by us . vi. our redemption by christ proves a substitution . vii . of the true notion of redemption : that explained , and proved against socinus and crellius . no necessity of paying the price to him that detains captive , where the captivity is not by force , but by sentence of law. christ's death a proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to it , cannot be taken for mere deliverance . we come now to consider the death of christ , as an expiatory sacrifice for the sins of mankind : which is as much denied by our adversaries , as that it was a punishment for our sins . for though they do not deny , that christ as a priest did offer up a sacrifice of expiation for the sins of men ; yet they utterly deny , that this was performed on earth , or that the expiation of sins did respect god , but only us ; or , that the death of christ , had any proper efficacy towards the expiation of sin , any further than as it comprehends in it all the consequences of his death , by a strange catachresis . i shall now therefore prove , that all things which do belong to a proper expiatory sacrifice , do agree to the death of christ. there are three things especially considerable in it : . a substitution in the place of the offenders . . an oblation of it to god. . an expiation of sin consequent upon it . now these three , i shall make appear to agree fully to the death of christ for us . . a substitution in the place of the offenders . that we are to prove , was designed in the expiatory sacrifices under the law , and that christ in his death for us , was substituted in our place . . that in the expiatory sacrifices under the law , there was a substitution of them in the place of the offenders . this our adversaries are not willing to yield us , because of the correspondency which is so plain in the epistle to the hebrews , between those sacrifices , and that wh●ch was offered up by christ. we now speak only of those sacrifices , which we are sure were appointed of old for the expiation of sin , by god himself . as to which the great rule assigned by the apostle was , that without shedding of blood there was no remission . if we yield crellius what he so often urgeth , viz. that these words are to be understood , of what was done under the law ; they will not be the less serviceable to our purpose ; for thereby it will appear , that the means of expiation lay in the shedding of blood : which shews , that the very mactation of the beast to be sacrificed , was designed in order to the expiation of sin . to an inquisitive person , the reason of the slaying such multitudes of beasts in the sacrifices appointed by god himself among the iews , would have appeared far less evident than now it doth , since the author of the epistle to the hebrews hath given us so full an account of them . for it had been very unreasonable to have thought , that they had been merely instituted out of compliance with the customs of other nations , since the whole design of their religion , was to separate them from them : and on such a supposition the great design of the epistle to the hebrews signifies very little ; which doth far more explain to us the nature and tendency of all the sacrifices in use among them , that had any respect to the expiation of sins , than all the customs of the egyptians , or the commentaries of the later iews . but i intend not now to discourse at large upon this subject of sacrifices , either as to the nature and institution of them in general , or with a particular respect to the sacrifice of christ , since a learned person of our church , hath already undertaken crellius upon this argument , and we hope e'er long will oblige the world with the benefit of his pains . i shall therefore only insist on those things which are necessary for our purpose , in order to the clearing the substitution of christ in our sle●d , for the expiation of our sins by his death ; and this we say was represented in the expiatory sacrifices , which were instituted among the iews . if we yield crellius what he after socinus contends for ; viz. that the sacrifice of christ was only represented in the publick and solemn expiatory sacrifices for the people , and especially those on the day of atonement ; we may have enough from them to vindicate all that we assert , concerning the expiatory sacrifice of the blood of christ. ii. for that those were designed by way of substitution in the place of the offenders , will appear from the circumstances and reason of their institution : but before we come to that , it will be necessary to shew what that expiation was , which the sacrifices under the law were designed for ; the not understanding of which , gives a greater force to our adversaries arguments , than otherwise they would have . for while men assert , that the expiation was wholly typical , and of the same nature with that expiation which is really obtained by the death of christ , they easily prove , that all the expiation then , was only declarative , and did no more depend on the sacrifices offered , than on a condition required by god , the neglect of which would be an act of disobedience in them ; and by this means it could represent , say they , no more than such an expiation to be by christ ; viz. god's declaring that sins are expiated by him , on the performance of such a condition required in order thereto , as laying down his life was . but we assert another kind of expiation of sin , by vertue of the sacrifice being slain and offered ; which was real , and depended upon the sacrifice : and this was twofold a civil , and a ritual expiation , according to the double capacity in which the people of the iews may be considered , either as members of a society , subsisting by a body of laws , which according to the strictest sanction of it , makes death the penalty of disobedience , deut. . . but by the will of the legislator , did admit of a relaxation in many cases , allowed by himself ; in which he declares , that the death of the beast designed for a sacrifice should be accepted , instead of the death of the offender ; and so the offence should be fully expiated , as to the execution of the penal law upon him . and thus far , i freely admit what grotius asserts upon this subject , and do yield that no other offence could be expiated in this manner , but such which god himself did particularly declare should be so . and therefore no sin which was to be punished by cutting off , was to be expiated by sacrifice ; as wilful idolatry , murther , &c. which it is impossible for those to give an account of , who make the expiation wholly typical ; for why then should not the greatest sins much rather have had sacrifices of expiation appointed for them : because the consciences of men would be more solicitous for the pardon of greater than lesser sins ; and the blood of christ represented by them , was designed for the expiation of all . from whence it is evident , that it was not a meer typical expiation ; but it did relate to the civil constitution among them . but besides this , we are to consider the people with a respect to that mode of divine worship which was among them ; by reason of which , the people were to be purified from the legal impurities which they contracted , which hindred them from joyning with others in the publick worship of god , and many sacrifices were appointed purposely for the expiating this legal guilt , as particularly , the ashes of the red heifer , numb . . . which is there called a purification for sin . and the apostle puts the blood of bulls and of goats , and the ashes of a heifer sprinkling the unclean , together ; and the effect of both of them , he saith , was to sanctifie to the purifying of the flesh ; which implies , that there was some proper and immediate effect of these sacrifices upon the people at that time , though infinitely short of the effect of the blood of christ upon the consciences of men . by which it is plain , the apostle doth not speak of the same kind of expiation in those sacrifices , which was in the sacrifice of christ , and that the one was barely typical of the other ; but of a different kind of expiation , as far as purifying the flesh is from purging the conscience . but we do not deny , that the whole dispensation was typical , and that the law had a shadow of good things to come , and not the very image of the things , i. e. a dark and obscure representation , and not the perfect resemblance of them . there are two things which the apostle asserts concerning the sacrifices of the law : first , that they had an effect upon the bodies of men , which he calls purifying the flesh ; the other is , that they had no power to expiate for the sins of the soul , considered with a respect to the punishment of another life , which he calls purging the conscience from dead works ; and therefore he saith , that all the gifts and sacrifices under the law , could not make him that did the service perfect , as pertaining to the conscience , and that it was impossible that the blood of bulls and goats should take away sin . so that the proper expiation which was made by them , was civil and ritual , relating either to corporal punishment , or to legal uncleanness , from whence the apostle well proves the necessity of a higher sacrifice to make expiation for sins , as pertaining to the conscience : but that expiation among the iews did relate to that polity which was established among them , as they were a people under the government of a body of laws distinct from the rest of the world . and they being considered as such , it is vain to enquire , whether they had only temporal or eternal promises ; for it was impossible they should have any other than temporal , unless we imagine , that god would own them for a distinct people in another world as he did in this . for what promises relate to a people as such , must consider them as a people , and in that capacity they must be the blessings of a society , viz. peace , plenty , number of people , length of days , &c. but we are far from denying that the general principles of religion did remain among them , viz. that there is a god , and a rewarder of them that seek him ; and all the promises god made to the patriarchs , did continue in force as to another country , and were continually improved by the prophetical instructions among them . but we are now speaking of what did respect the people in general , by vertue of that law which was given them by moses , and in that respect the punishment of faults being either death or exclusion from the publick worship , the expiation of them , was taking away the obligation to either of these , which was the guilt of them in that consideration . but doth not this take away the typical nature of these sacrifices ? no , but it much rather establisheth it . for as socinus argues , if the expiation was only typical , there must be something ●n the type correspondent to that which is typified by it . as the brazen serpent typified christ , and the benefit which was to come by him , because as many as looked up to it were healed . and noah's ark is said to be a type of baptism , because as many as entred into that were saved from the deluge . so corinth . . the apostle saith , that those things happened to them in types , v. . because the events which happened to them , did represent those which would fall upon disobedient christians . so that to make good the true notion of a type , we must assert an expiation that was real then , and agreeable to that dispensation , which doth represent an expiation of a far higher nature , which was to be by the sacrifice of the blood of christ. iii. which being premised , i come to prove , that there was a substitution designed of the beast to be slain and sacrificed in stead of the offenders themselves . which will appear from levit. . . for the life of the flesh is in the blood , and i have given it you upon the altar , to make an atonement for your souls ; for it is the blood that maketh an atonement for the soul. the utmost that crellius would have meant by this place is , that there is a double reason assigned of the prohibition of eating blood , viz. that the life was in the blood , and that the blood was designed for expiation ; but he makes these wholly independent upon each other . but we say , that the proper reason assigned against the eating of the blood , is that which is elsewhere given , when this precept is mentioned , viz. that the blood was the life , as we may see gen. . . lev. . . but to confirm the reason given , that the blood was the life ; he adds , that god had given them that upon the altar for an atonement for their souls : so the arabick version renders it , and therefore have i given it you upon the altar , viz. because the blood is the life . and hereby a sufficient reason is given , why god did make choice of the blood for atonement , for that is expressed in the latter clause , for it is the blood that maketh an atonement for the soul ; why should this be mentioned here , if no more were intended but to give barely another reason why they should not eat the blood ? what force is there more in this clause to that end , than in the foregoing ? for therein god had said , that he had given it them for an atonement . if no more had been intended , but the bare prohibition of common use of the blood , on the account of its being consecrated to sacred use , it had been enough to have said , that the blood was holy unto the lord , as it is in the other instances mentioned by crellius , of the holy ointment and perfume , for no other reason is there given , why it should not be profaned to common use , but that it should be holy for the lord ; if therefore the blood had been forbidden upon that account , there had been no necessity at all of adding , that the blood was it that made atonement for the soul : which gives no peculiar reason why they should not eat the blood , beyond that of bare consecration of it to a sacred use ; but if we consider it as respecting the first clause , viz. for the life of the flesh is in the blood , then there is a particular reason why the blood should be for atonement , viz. because the life was in that ; and therefore when the blood was offered , the life of the beast was supposed to be given instead of the life of the offender . according to that of ovid , hanc animam vobis pro meliore damus . this will be yet made clearer by another instance produced by crellius to explain this , which is the forbidding the eating of fat ; which saith he , is joyned with this of blood , levit. . . it shall be a perpetual statute for your generations , throughout all your dwellings , that ye eat neither fat nor blood . to the same purpose , levit. . , , . now no other reason is given of the prohibition of the fat , but this , all the fat is the lords . which was enough to keep them from eating it . but we see here in the case of blood somewhat further is assigned , viz. that it was the life ; and therefore was most proper for expiation , the life of the beast being substituted in the place of the offenders . which was therefore called animalis hostia among the romans , as grotius observes upon this place , and was distinguished from those whose entrails were observed ; for in those sacrifices as servius saith , sola anima deo sacratur , the main of the sacrifice lay in shedding of the blood , which was called the soul ; and so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place . from whence it appears that such a sacrifice was properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , both relating to the blood and the soul , that is expiated by it : and the lxx do accordingly render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the last clause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from whence eusebius calls these sacrifices of living creatures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and afterwards saith they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and crellius elsewhere grants , that where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it doth imply , that one doth undergo the punishment which another was to have undergone , which is all we mean by substitution , it being done in the place of another . from whence it follows , that the sacrifices under the law being said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth necessarily infer a substitution of them in the place of the offenders . and from hence may be understood , what is meant by the goat of the sin offering , bearing the iniquity of the congregation , to make atonement for them before the lord , levit. . . for crellius his saying , that bearing is as much as taking away , or declaring that they are taken away , hath been already disproved : and his other answer hath as little weight in it ; viz. that it is not said , that the sacrifice did bear their iniquities , but the priest : for , . the chaldee paraphrast , and the syriack version , understand it wholly of the sacrifice . . socinus himself grants , that if it were said , the priest did expiate by the sacrifices , it were all one as if it were said , that the sacrifices themselves did expiate ; because the expiation of the priest was by the sacrifice . thus it is plain in the case of uncertain murther , mentioned deut. . from the first to the tenth ; if a murther were committed in the land , and the person not known who did it , a heifer was to have her head cut off by the elders of the next city ; and by this means they were to put away the guilt of the innocent blood from among them : the reason of which was , because god had said before , that blood defiled the land , and the land cannot be cleansed of the blood that is shed therein , but by the blood of him that shed it . from whence it appears , that upon the shedding of blood , there was a guilt contracted upon the whole land wherein it was shed , and in case the murtherer was not found to expiate that guilt by his own blood , then it was to be done by the cutting off the head of a heifer instead of him : in which case , the death of the heifer was to do as much towards the expiating the land , as the death of the murtherer if he had been found : and we do not contend , that this was designed to expiate the murtherers guilt ( which is the objection of crellius against this instance ) but that a substitution here was appointed by god himself , for the expiation of the people : for what crellius adds , that the people did not deserve punishment , and therefore needed no expiation ; it is a flat contradiction to the text : for the prayer appointed in that case is , be merciful , o lord , unto thy people israel , whom thou hast redeemed , and lay not innocent blood unto thy people israels charge , and the blood shall be expiated : for the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used here , which is in the other places where expiation is spoken of . so that here must be some guilt supposed , where there was to be an expiation , and this expiation was performed by the substitution of a sacrifice in the place of the offender . which may be enough at present to shew , that a substitution was admitted by the law , of a sacrifice instead of the offender , in order to the expiation of guilt ; but whether the offender himself was to be freed by that sacrifice ; depends upon the terms on which the sacrifice was offered ; for we say still , that so much guilt was expiated , as the sacrifice was designed to expiate ; if the sacrifice was designed to expiate the guilt of the offender , his sin was expiated by it ; if not his , in case no sacrifice was allowed by the law , as in that of murther , then the guilt which lay upon the land was expiated , although the offender himself were never discovered . iv. i now come to prove , that in correspondency to such a substitution of the sacrifices for sin under the law , christ was substituted in our room for the expiation of our guilt ; and that from his being said to die for us , and his death being called a price of redemption for us . . from christ's being said to die for us . by st. peter , for christ hath also once suffered for sins , the just for the unjust ; by whom he is also said , to suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for us , and for us in the flesh : by st. paul , he is said to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the ungodly , and to give himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ransom for all , and , to tast death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for every man : by caiaphas , speaking by inspiration , he is said to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the people . so christ himself instituting his last supper , said , this is my body which was given , and my blood which was shed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for you ; and before he had said , that the son of man came to give his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ransom for many . we are now to consider , what arts our adversaries have made use of to pervert the meaning of these places , so as not to imply a substitution of christ in our room : . they say , that all these phrases do imply no more than a final cause ; viz. that christ died for the good of mankind ; for the apostle tells us , we are bound to lay down our lives for the brethren , and st. paul is said to suffer for the church . to which i answer ; . this doth not at all destroy that which we now plead for , viz. that these phrases do imply a substitution of christ in our room : for when we are bid to lay down our lives for our brethren , a substitution is implied therein ; and supposing that dying for another , doth signifie dying for some benefit to come to him , yet what doth this hinder substitution , unless it be proved , that one cannot obtain any benefit for another , by being substituted in his room . nay , it is observable , that although we produce so many places of scripture , implying such a substitution , they do not offer to produce one that is inconsistent with christ's suffering in our stead ; all that they say is , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signifie so , which we never said it did , who say , that christ suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not instead of our sins , but by reason of them ; but we assert , that when one person is said to die for others , as in the places mentioned , no other sense can be so proper and agreeable , as dying in the stead of the other . . socinus himself grants , that there is a peculiarity implied in those phrases , when attributed to christ , above what they have when attributed to any other . and therefore , he saith , it cannot be properly said , that one brother dies for another , or that paul suffered for the colossians , or for the church , as christ may truly and properly be said to suffer and to die for us . and from hence , saith he , st. paul saith , was paul crucified for you ? implying thereby , that there never was or could be any , who truly and properly could be said to die for men , but christ alone . how unreasonable then is it , from the use of a particle as applied to others , to inferr , that it ought to be so understood , when applied to christ ? when a peculiarity is acknowledged in the death of christ for us , more than ever was or could be in one mans dying for another . . it is not the bare force of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we insist upon ; but that a substitution could not be more properly expressed , than it is in scripture , by this and other particles , for not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too : which socinus saith , although it may signifie something else besides in the stead of another , yet in such places , where it is spoken of a ransom or price , it signifies the payment of something which was owing before , as matt. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so he acknowledges , that where redemption is spoken of , there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply a commutation , because the price is given , and the person received , which , he saith , holds in christ only metaphorically : for the redemption according to him being only metaphorical , the commutation must be supposed to be so too . v. and this now leads us to the larger answer of crellius upon this argument . wherein we shall consider , what he yields , what he denies , and upon what reasons . . he yields , and so he saith doth socinus , very freely , a commutation ; but it is necessary that we should throughly understand what he means by it : to that end he tells us , that they acknowledge a twofold commutation ; one of the person suffering , the kind of suffering being changed , not actually but intentionally , because we are not actually freed by christ dying for us , but only christ died for that end , that we might be freed . and this commutation , he saith , that socinus doth not deny to be implied in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the places where christ is said to die for us . another commutation , which he acknowledges , is , that which is between a price , and the thing or person which is bought or redeemed by it ; where the price is paid , and the thing or person is received upon it . and this kind of commutation , he saith , is to be understood in the places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mentioned ; which price , he saith , by accident may be a person ; and because the person is not presently delivered , he therefore saith , that the commutation is rather imperfect than metaphorical ; and although , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not of it self imply a commutation , yet he grants , that the circumstances of the places do imply it . . he denies , that there is any proper surrogation in christ's dying for us , which , he saith , is such a commutation of persons , that the substituted person is in all respects to be in the same place and state wherein the other was ; and if it refers to sufferings , then it is when one suffers the very same which the other was to suffer , he being immediately delivered by the others sufferings . and against this kind of surrogation , crellius needed not to have produced any reasons ; for grotius never asserted it ; neither do we say , that christ suffered eternal death for us , or that we were immediately freed by his sufferings . but that which grotius asserts , that he meant by substitution was this , that unless christ had died for us , we must have died our selves , and because christ hath died , we shall not die eternally . but if this be all , saith crellius , he meant by it , we grant the whole thing , and he complains of it as an injury for any to think otherwise of them . if so , they cannot deny but that there was a sufficient capacity in the death of christ to be made an expiatory sacrifice for the sins of the world . but notwithstanding all these fair words , crellius means no more than socinus did ; and tho' he would allow the words which grotius used , yet not in the sense he understood them in ; for crellius means no more by all this , but that the death of christ was an antecedent condition to the expiation of sins in heaven , grotius understands by them , that christ did expiate sins by becoming a sacrifice for them in his death . however , from hence it appears , that our adversaries can have no plea against the death of christ's being an expiatory sacrifice ( from want of a substitution in our room ) since they pro●ess themselves so willing to own such a substitution . but if they say , that there could be no proper substitution , because the death of christ was a bare condition , and no punishment , they then express their minds more freely ; and if these places be allowed to prove a substitution , i hope the former discourse will prove that it was by way of punishment . neither is it necessary , that the very same kind of punishment be undergone in order to surrogation , but that it be sufficient in order to the accomplishing the end for which it was designed . for this kind of substitution being in order to the delivery of another by it , whatever is sufficient for that end , doth make a proper surrogation . for no more is necessary to the delivery of another person than the satisfying the ends of the law and government , and if that may be done by an equivalent suffering , though not the same in all respects , then it may be a proper surrogation . if david had obtained his wish , that he had died for his son absolom , it had not been necessary in order to his son's escape , that he had hanged by the hair of his head , as his son did ; but his death , though in other circumstances , had been sufficient . and therefore when the lawyers say , subrogatum , sapit naturam ejus in cujus locum subrogatur : covarruvias tells us , it is to be understood , secundum primordialem naturam non secundum accidentalem ; from whence it appears , that all circumstances , are not necessary to be the same in surrogation ; but that the nature of the punishment remain the same . thus christ dying for us , to deliver us from death , and the curse of the law , he underwent an accursed death for that end ; although not the very same which we were to have undergone , yet sufficient to shew , that he underwent the punishment of our iniquities in order to the delivering us from it . and if our adversaries will yield us this , we shall not much contend with them about the name of a proper surrogation . vi. but in the matter of redemption , or where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , crellius will by no means yield that there was a commutation of persons between christ and us , but all the commutation he will allow here is only a commutation between a thing , or a prince , and a person . which he therefore asserts , that so there may be no necessity of christ's undergoing the punishment of sin in order to redemption , because the price that is to be paid , is not supposed to undergo the condition of the person delivered by it . which will evidently appear to have no force at all , in case we can prove , that a proper redemption may be obtained by the punishment of one in the room of another ; for that punishment then comes to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of redemption ; and he that pays this , must be supposed to undergo punishment for it . so that the commutation being between the punishment of one , and the other redeemed by it , here is a proper commutation of persons implied in the payment of the price . but hereby we may see that the great subtilty of our adversaries is designed on purpose to avoid the force of the places of scripture , which are so plain against them : for when these places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joyned together , are so clear for a substitution , that they cannot deny it ; then they say , by it is meant only a commutation of a price for a person ; but when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is urged to prove a redemption purchased by christ , by the payment of a price for it , then they deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie a proper price , but is only taken metaphorically ; and yet if it be so taken , then there can be no force in what crellius saith , for a bare metaphorical price may be a real punishment : two things i shall then prove against crellius . . that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as applied to christ , is to be taken in a proper sense . . that although it be taken in a proper sense , yet it doth not imply a bare commutation of a price and a person , but a substitution of one person in the room of another . vii . both these will be cleared from the right stating the notion of redemption between our adversaries and us . for they will not by any means have any other proper notion of redemption but from captivity , and that by the payment of a price to him that did hold in captivity , and therefore because christ did not pay the price to the devil , there could be no proper sense either of the redemption , or the price which was paid for it . this is the main strength of all the arguments used by socinus and crellius , to enervate the force of those places of scripture which speak of our redemption by christ , and of the price which he paid in order to it . but how weak these exceptions are , will appear upon a true examination of the proper notion of redemption , which in its primary importance signifies no more , than the obtaining of one thing by another as a valuable consideration for it . thence redimere anciently among the latins signified barely to purchase by a valuable price , for the thing which they had a right to by it ; and sometimes to purchase that which a man hath sold before , thence the pactum redimendi in contracts : still in whatever sense it was used by the lawyers or others , the main regard was , to the consideration upon which the thing was obtained , thence redimere delatorem pecunia , h. e. eum à delatione deducere ; so redimere litem ; and redemptor litis was one that upon certain consideration took the whole charge of a suit upon himself : and those who undertook the farming of customs at certain rates , were called redemptores vectigalium , qui redempturis auxissent vectigalia , saith livy . and all those who undertook any publick work at a certain price , redemptores antiquitus dicebantur , saith festus and vlpian . from hence it was applied to the delivery of any person from any inconvenience that he lay under , by something which was supposed a valuable consideration for it . and that it doth not only relate to captivity , but to any other great calamity , the freedom from which is obtained by what another suffers ; is apparent from these two remarkable expressions of cicero to this purpose . quam quidem ego ( saith he , speaking of the sharpness of the time ) à rep . meis privatis & domesticis incommodis libentissime redemissem . and more expresly elsewhere , ego vitam omnium civium , statum orbis terrae , urbem hanc denique , &c. quinque hominum amentium ac perditorum poena redemi . where it is plain , that redemption is used for the delivery of some by the punishment of others ; not from mere captivity , but from a great calamity which they might have fallen into , without such a punishment of those persons . so vain is that assertion of socinus , redimere , nihil aliud propriè significat , quam eum captivum è manibus illius , qui eum detinet , pretio illi dato liberare . viii . and yet supposing we should grant that redemption as used in sacred authors doth properly relate to captivity , there is no necessity at all of that which our adversaries contend so earnestly for , viz. that the price must be paid to him that detains captive . for we may very easily conceive a double sort of captivity , from whence a redemption may be obtained ; the one by force , when a captive is detained purposely for advantage to be made by his redemption : and the other in a judicial manner , when the law condemns a person to captivity , and the thing designed by the law is not a meer price , but satisfaction to be made to the law , upon which a redemption may be obtained ; now in the former case it is necessary , that the price be paid to the person who detains , because the reason of his detaining , was the expectation of the price to be paid ; but in the latter , the detainer is meerly the instrument for execution of the law , and the price of redemption is not to be paid to him ; but to those who are most concerned in the honour of the law. but crellius objects , that the price can never be said to be paid to god , because our redemption is attributed to god as the author of it , and because we are said to be redeemed for his use and service , now , saith he , the price can never be paid to him for whose service the person is redeemed . but all this depends upon the former mistake , as though we spake all this while of such a redemption , as that is of a captive by force ▪ in whom the detainer is no further concerned , than for the advantage to be made by him ; and in that case the price must be paid to him who detains , because it would otherwise be unsuccessful for his deliverance : but in case of captivity by law , as the effect of disobedience , the magistrate who is concerned in the life of the person , and his future obedience may himself take care that satisfaction may be given to the law for his redemption , in order to his future serviceableness . from hence we see both that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proper in this case of our redemption , and that it is not a meer commutation of a price for a person , but a commutation of one persons suffering for others , which suffering being a punishment in order to satisfaction is a valuable consideration , and therefore a price for the redemption of others by it . which price in this sense doth imply a proper substitution ; which was the thing to be proved . which was the first thing to be made good concerning the death of christ being a sacrifice for sin , viz. that there was a substitution of christ in our stead as of the sacrifices of old under the law ; and in this sense the death of christ was a proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of redemption for us . nothing then can be more vain , than the way of our adversaries , to take away the force of all this , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for a meer deliverance without any price , which we deny not ; but the main force of our argument is from the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is mentioned ; and then we say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when applied to sins , signifies expiation , ( as heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) but when applied to persons , it signifies the deliverance purchased by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not to be considered as a bare price , or thing given , but as a thing undergone in order to that deliverance : and is therefore not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , which crellius confesseth doth imply a commutation , and we have shewed , doth prove a substitution of christ in our place . chap. v. i. the notion of a sacrifice belongs to the death of christ , because of the oblation made therein to god. crellius his sense of christ's oblation proposed . ii. against him it is proved , that the priestly office of christ had a primary respect to god , and not to us . expiatory sacrifices did divert the wrath of god. iii. christ not a bare metaphorical high-priest . iv. crellius destroys the priesthood of christ by confounding it with the exercise of his regal power . v. no proper expiation of sin belongs to christ in heaven , if crellius his doctrine be true . vi. ephes. . . proves the death of christ an expiatory sacrifice , and an oblation to god. the phrase of a sweet-smelling savour , belongs to expiatory sacrifices ; crellius his gross notion of it . vii . his mistakes about the kinds of sacrifices . burnt-offerings were expiatory sacrifices both before and under the law. a new distribution of sacrifices proposed . viii . what influence the mactation of the sacrifice had on expiation . the high priest only to slay the sin-offering on the day of atonement ; from whence it is proved that christ's priesthood did not begin from his entrance into heaven . the mactation in expiatory sacrifices no bare preparation to a sacrifice , proved by the iewish laws , and the customs of other nations . ix . whether christ's oblation of himself once to god , were in heaven , or on earth ? of the proper notion of oblations under the levitical law. several things observed from thence to our purpose . x. all things necessary to a legal oblation , concurr in the death of christ. xi . his entrance into heaven hath no correspondency with it ; if the blood of christ were no sacrifice for sin . in sin-offerings for the people , the whole was consumed ; no eating of the sacrifices allowed the priests , but in those for private persons . xii . christ's exercise of power in heaven , in no sense an oblation to god. xiii . crellius , his sense repugnant to the circumstances of the places in dispute . xiv . objections answered . i. the second thing to prove the death of christ a sacrifice for sin , is the oblation of it to god for that end . grotius towards the conclusion of his book , makes a twofold oblation of christ , parallel to that of the sacrifices under the law , the first of mactation , the second of representation ; whereof the first was done in the temple , the second in the holy of holies ; so the first of christ was on earth , the second in heaven ; the first is not a bare preparation to a sacrifice , but a sacrifice : the latter not so much a sacrifice , as the commemoration of one already past . wherefore , since appearing and interceeding are not properly sacerdotal acts , any further than they depend on the efficacy of a sacrifice already offered , he that takes away that sacrifice , doth not leave to christ any proper priesthood , against the plain authority of the scripture , which assigns to christ the office of a priest distinct from that of a prophet and a king. to which crellius replies : that the expiation of sin doth properly belong to what christ doth in heaven ; and may be applied to the death of christ only , as the condition by which he was to enjoy that power in heaven , whereby he doth expiate sins ; but the priest was never said to expiate sins when he killed the beast , but when the blood was sprinkled or carried into the holy of holies , to which the oblation of christ in heaven does answer : but mactation , saith he , was not proper to the priests , but did belong to the levites also . and christ was not truly a priest , while he was on earth , but only prepared by his sufferings to be one in heaven , where by the perpetual care he takes of his people , and exercising his power for them , he is said to offer up himself , and intercede for them , and by that means he dischargeth the office of a high priest for them . for his priestly office , he saith , is never in scripture mentioned as distinct from his kingly , but is comprehended under it ; and the great difference between them is , that one is of a larger extension than the other is , the kingly office extending to punishing , and the priestly only to expiation . this is the substance of what crellius more at large discourseth upon this subject . wherein he asserts these things . that the priestly office of christ doth not in reference to the expiation of sins respect god but us ; his intercession and oblation wherein he makes the sacerdotal function of christ to consist , being the exercise of his power for the good of his people . . that christ did offer up no sacrifice of expiation to god upon earth , because the mactation had no reference to expiation , any other than as a preparation for it ; and christ not yet being constituted a high priest till after his resurrection from the dead . against these two assertions i shall direct my following discourse , by proving ; . that the priestly office of christ had a primary respect to god , and not to us . . that christ did exercise this priestly office in the oblation of himself to god upon the cross. ii. . that the priestly office of christ had a primary respect to god , and not to us ; which appears from the first institution of a high priest , mentioned by the apostle , heb. . . for every high priest taken from among men , is ordained for men in things pertaining to god , that he may offer both gifts and sacrifices for sins : id est , saith crellius elsewhere , ut procuret & peragat ea quae ad colendum ac propitiandum numen pertinent ; i. e. that he may perform the things which appertain to the worshipping and propitiating god : we desire no more , but that the propitiating god , may as immediately be said to respect him , as the worshipping of god doth ; or let crellius tell us , what sense the propitiating god will bear ; if all that the high-priest had to do , did immediately respect the people : nay , he saith not long after , that it was the chief office of a high-priest , to plead the cause of sinners with god , and to take care , that they may find him kind and propitious , and not angry or displeased . in what sense god was said to be moved by the expiatory sacrifices , is not here our business to discuss ; it is sufficient for our purpose , that they were instituted with a respect to god , so as to procure his favour , and divert his wrath . in which sense , the priest is so often in the levitical law said , by the offering up of sacrifices , to expiate the sins of the people . but crellius saith , this ought not so to be understood , as though god by expiatory sacrifices , were diverted from his anger , and inclined to pardon ; which is a plain contradiction , not only to the words of the law , but to the instances that are recorded therein ; as when aaron was bid in the time of the plague to make an atonement for the people , for there is wrath gone out from the lord : and he stood between the living and the dead , and the plague was stayed . was not god's anger then diverted here , by the making this atonement ? the like instance we read in david's time , that by the offering burnt-offerings , &c. the lord was intreated for the land , and the plague was stayed from israel : by which nothing can be more plain , than that the primary intention of such sacrifices , and consequently of the office of the priest who offered them , did immediately respect the atoning god : but yet crellius urgeth , this cannot be said of all , or of the most proper expiatory sacrifices ; but we see it said of more than the meer sacrifices for sin , as appointed by the law ; viz of burnt-offerings , and peace-offerings , and incense , in the examples mentioned . so that these levitical sacrifices did all respect the atoning god ; although in some particular cases , different sacrifices were to be offered ; for it is said , the burnt-offering was to make atonement for them , as well as the sin and trespass-offerings ( excepting those sacrifices which were instituted in acknowledgment of god's sovereignty over them , and presence among them , as the daily sacrifices , the meat and drink offerings , or such as were meerly occasional , &c. ) thus it is said , that aaron and his sons were appointed to make an atonement for israel : so that as grotius observes out of philo , the high-priest was a mediator between god and man , by whom men might propitiate god , and god dispense his favours to men . but the means whereby he did procure favours to men , was by atoning god by the sacrifices , which he was by his office to offer to him . we are now to consider , how far this holds in reference to christ , for whose sake the apostle brings in these words ; and surely would not have mentioned this as the primary office of a high-priest , in order to the proving christ to be our high-priest , after a more excellent manner than the aaronical was , unless he had agreed with him in the nature of his office , and exceeded him in the manner of performance . iii. for the apostle both proves , that he was a true and proper , and not a bare metaphorical high-priest , and that in such a capacity , he very far exceeded the priests after the order of aaron . but how could that possibly be , if he ●ailed in the primary office of a high-priest ; viz. in offering up gifts and sacrifices to god ? if his office as high-priest did primarily respect men , when the office of the aaronical priest did respect god ? to avoid this , crellius makes these words to be only an allusion to the legal priesthood , and some kind of similitude between christ and the aaronical priests ; but it is such a kind of allusion , that the apostle designs to prove christ to be ●n high-priest by it ; and which is of the greatest force , he proves the necessity of christ's having somewhat to offer from hence : for every high-priest is ordained to offer gifts and sacrifices ; wherefore it is of necessity , that this man have somewhat also to offer . this is that which 〈◊〉 looks at as the peculiar and distinguishing character of a high-priest ; for 〈◊〉 for others , and having compassion upon them , might be done by others besides the high-priest ; but this was that , without which he could not make good his name , what order soever he were of . i● christ then had no proper sa●rifice to offer up to god , to what purpose doth the apostle so industriously set himself to prove , that he is our high-priest ? when he must needs fail in the main thing , according to his own assertion ? how easie had it been for the iews , to have answered all the apostles arguments concerning the priesthood of christ , if he had been such a priest , and made no other oblation than crellius allows him ? when the apostle proves against the iews , that there was no necessity , that they should still retain the mosaical dispensation , because now they had a more excellent high-priest than the aaronical were ; and makes use of that character of a high-priest , that he was one taken out from among men , in things pertaining to god to offer gifts and sacrifices for sins : well , say the iews , we accept of this character , but how do you prove concerning christ , that he was such a one ? did he offer up a sacrifice for sin to god upon earth , as our high-priests do ? no , saith crellius , his sufferings were only a preparation for his priesthood in heaven : but did he then offer up such a sacrifice to god in heaven ? yes , saith crellius , he made an oblation there . but is that oblation such a sacrifice to god for sin , as our high-priests offer ? yes , saith crellius , it may be called so by way of allusion . well then , say they , you grant that your iesus is only a high-priest by way of allusion , which was against your first design to prove ; viz. that he was a true high-priest , and more excellent than ours . but suppose it be by way of allusion , doth he make any oblation to god in heaven or not ? no , saith crellius , really and truly he doth not : for all his office doth respect us , but the benefits we enjoy coming originally from the kindness of god , you may call it an oblation to god if you please . but how is it possible then , say the iews , you can ever convince us , that he is any high-priest , or priest at all , much less , that he should ever exceed the aaronical high-priests in their office ? for we are assured , that they do offer sacrifices for sin , and that god is atoned by them : but if your high-priest make no atonement for sin , he falls far short of ours , and therefore we will still hold to our levitical priesthood , and not forsake that for one barely metaphorical , and having nothing really answering the name of a high-priest . thus the force of all the apostles arguments is plainly taken away , by what crellius and his brethren assert concerning the priesthood of christ. but crellius thinks to make it good by saying , that things that are improper and figurative , may be far more excellent than the things that are proper , to which they are opposed ; so that christ's priesthood may be far more excellent than the aaronical , although his be only figurative , and the other proper . but the question is not , whether christ's priesthood by any other adventitious considerations , as of greater power and authority than the aaronical priests had , may be said to be far more excellent than theirs was ; but , whether in the notion of priesthood , it doth exceed theirs ? which it is impossible to make good , unless he had some proper oblation to make unto god , which in it self did far exceed all the sacrifices and offerings under the law. iv. but what that oblation of christ in heaven was , which had any correspondency with the sacrifices under the law , our adversaries can never assign ; nay , when they go about it , they speak of it in such a manner , as makes it very evident they could heartily have wished the epistle to the hebrews had said as little of the priesthood of christ , as they say , any other part of the new testament doth . thence smalcius and crellius insist so much upon the priesthood of christ , being distinctly mentioned by none but the author to the hebrews ; which , say they , had surely been done , if christ had been a proper priest , or that office in him distinct from his kingly . which sufficiently discovers what they would be at ; viz. that the testimony of the author to the hebrews , is but a single testimony in this matter ; and in truth , they do ( as far as is consistent with not doing it in express words ) wholly take away the priesthood of christ : for what is there which they say his priesthood implies , which he might not have had , supposing he had never been called a priest ? his being in heaven , doth not imply that he is a priest , unless it be impossible for any but priests ever to come there : his power and authority over the church , doth not imply it ; for that power is by themselves confessed to be a regal power : his readiness to use that power , cannot imply it , which is the thing smalcius insists on ; for his being a king of the church , doth necessarily imply his readiness to make use of his power for the good of his church . his receiving his power from god , doth not imply that he was a priest , although crellius insist on that , unless all the kings of the earth are priests by that means too , and christ could not have had a subordinate power as king , as well as priest. but his death is more implied , saith crellius , in the name of a priest than of a king ; true , if his death be considered as a sacrifice , but not otherwise : for what is there of a priest in bare dying , do not others so too ? but this represents greater tenderness and care in christ , than the meer title of a king : what kind of king do they imagine christ the mean while , if his being so , did not give the greatest encourag●ment to all his subjects ? nay , it is plain , the name of a king must yield greater comfort to his people , because that implies his power to defend them , which the bare name of a priest doth not . so that there could be no reason at all given , why the name of a high-priest should be at all given to christ , if no more were implied in it , than the exercise of his power with respect to us , without any proper oblation to god : for here is no proper sacerdotal act at all attributed to him ; so that upon their hypothesis , the name of high-priest , is a meer insignificant title used by the author to the hebrews , without any foundation at all for it . by no means , saith crellius , for his expiation of sin is implyed by it , which is not implied in the name of king : true , if the expiation of sin were done by him in the way of a priest by an oblation to god , which they deny ; but though they call it expiation , they mean no more than the exercise of his divine power in the delivering his people . but what parallel was there to this in the expiation of sins by the levitical priesthood ? that was certainly done by a sacrifice offered to god by the priest , who was thereby said to expiate the sins of the people : how comes it now to be taken quite in another sense , and yet still called by the same name ? v. but this being the main thing insisted on by them , i shall prove from their own principles , that no expiation of sin in their own sense can belong to christ in heaven , by vertue of his oblation of himself there , and consequently that they must unavoidably overthrow the whole notion of the priesthood of christ. for this we are to consider , what their notion of the expiation of sins is , which is set down briefly by crellius in the beginning of his discourse of sacrifices , there is a twofold power , saith he , of the sacrifice of christ towards the expiation of sin , one taking away the guilt and the punishment of sin , and that partly by declaring , that god will do it , and giving us a right to it , partly by actual deliverance from punishment ; the other is by begetting faith in us , and so drawing us off from the practice of sin : now the first and last crellius and socinus attribute to the death of christ , as that was a confirmation of the covenant god made for the remission of sin ; and as it was an argument to perswade us to believe the truth of his doctrine ; and the other , viz. the actual deliverance from punishment , is by themselves attributed to the second coming of christ ; for then only , they say , the just shall be actually delivered from the punishment of sin , viz. eternal death ; and what expiation is there now left to the oblation of christ in heaven ? doth christ in heaven declare the pardon of sin any other way than it was declared by him upon earth ? what efficacy hath his oblation in heaven upon perswading men to believe ? or is his second coming when he shall sit as judge , the main part of his priesthood ; for then the expiation of sins in our adversaries sense is most proper ? and yet nothing can be more remote from the notion of christ's priesthood , than that is ; so that expiation of sins according to them can have no respect at all to the oblation of christ in heaven , or ( which is all one in their sence ) his continuance in heaven to his second coming . yes , saith crellius , his continuance there , is a condition in order to the expiation by actual deliverance , and therefore it may be said , that god is as it were moved by it to expiate sins . the utmost then , that is attributed to christ's being in heaven , in order to the expiation of sins , is that he must continue there without doing any thing in order to it ; for if he does , it must either respect god or us : but they deny ( though contrary to the importance of the words , and the design of the places where they are used ) that the terms of christ's interceding for us , or being an advocate with the father for us , do note any respect to god , but only to us ; if he does any thing with respect to us in expiation of sin , it must be either declaring , perswading , or actual deliverance ; but it is none of these by their own assertions ; and therefore that which they call christ's oblation , or his being in heaven , signifies nothing as to the expiation of sin : and it is unreasonable to suppose that a thing , which hath no influence at all upon it , should be looked on as a condition in order to it . from whence it appears , that while our adversaries do make the exercise of christ's priesthood to respect us and not god , they destroy the very nature of it , and leave christ only an empty name without any thing answering to it : but if christ be truly a high-priest , as the apostle asserts that he is , from thence it follows that he must have a respect to god in offering up gifts and sacrifices for sin : which was the thing to be proved . vi. . that christ did exercise this priestly office in the oblation of himself to god upon the cross. which i shall prove by two things . . because the death of christ is said in scripture to be an offering , and a sacrifice to god. . because christ is said to offer up himself antecedently to his entrance into heaven . . because the death of christ is said to be an offering and a sacrifice to god , which is plain from the words of st. paul , as christ also hath loved us , and given himself for us , an offering and a sacrifice to god , for a sweet-smelling savour . our adversaries do not deny that the death of christ is here called an oblation , but they deny , that it is meant of an expiatory sacrifice , but of a free-will offering ; and the reason crellius gives is , because that phrase of a sweet-smelling savour is generally and almost always used of sacrifices which are not expiatory ; but if ever they be used of an expiatory sacrifice , they are not applied to that which was properly expiatory in it , viz. the offering up of the blood , for no smell , saith he , went up from thence , but to the burning of the fat , and the kidneys , which although required to perfect the expiation , yet not being done till the high-priest returned out of the holy of holies , hath nothing correspondent to the expiatory sacrifice of christ , where all things are perfected before christ the high-priest goes forth of his sanctuary . how inconsistent these last words are with what they assert concerning the expiation of sin by actual deliverance at the great day , the former discourse hath already discovered . for what can be more absurd , than to say , that all things which pertain to the expiation of sin are perfected before christ goes forth from his sanctuary , and yet to make the most proper expiation of sin to lie in that act of christ which is consequent to his going forth of the sanctuary , viz. when he proceeds to judge the quick and the dead . but of that already . we now come to a punctual and direct answer , as to which two things must be enquired into . . what the importance of the phrase of a sweet-smelling savour is ? . what the sacrifices are to which that phrase is applied ? . for the importance of the phrase . the first time we read it used in scripture was upon the occasion of noah's sacrifice after the flood , of which it is said , that he offered burnt-offerings on the altar , and the lord smelled a savour of rest , or a sweet savour . which we are not wont to imagine in a gross corporeal manner , as crellius seems to understand it , when he saith , the blood could not make such a savour as the fat and the kidneys ; for surely , none ever thought the smell of flesh burnt was a sweet-smelling savour of it self , and we must least of all imagine that of god , which porphyry saith , was the property only of the worst of daemons to be pleased , and as it were , to grow fat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the smell and vapours of blood , and flesh , ( by which testimony , it withal appears , that the same steams in sacrifices were supposed to arise from the blood as the flesh : ) but we are to understand that phrase in a sense agreeable to the divine nature , which we may easily do , if we take it in the sense the syriack version takes it in , when it calls it , odorem placabilitatis , or the savour of rest , as the word properly signifies ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word formed from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used for the resting of the ark , v. . of the same chapter , and so it imports a rest after some commotion , and in that sense is very proper to atonement , or that whereby god makes his anger to rest ; so aben ezra upon that place expounds the savour of rest , to be such a one which makes god cease from his anger : thence in hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to appease , or to make peace ; in which sense it is used by r. solom . upon isa. . . munster tells us the sense is , deus nunc quievit ab ira & placatus fuit , and to the same purpose vatablus : which sense is most agreeable to the design of the following words , in which god expresseth his great kindness , and the lord said in his heart , i will not again curse the ground any more for mans sake ; which are words highly expressing , how much god was propitiated by the sacrifice which noah offered , and therefore iosephus doth well interpret this to be a proper expiatory sacrifice ; that god would now be atoned , and send no more such a deluge upon the world ; which he saith was the substance of noah's prayer , when he offered this burnt-offering , and that god would receive his sacrifice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he would no more receive such displeasure against the earth : so that the first time ever this expression was used , it is taken in the proper sense of an expiatory sacrifice . vii . and by that the second enquiry may be easily resolved ; viz. what kind of sacrifices it doth belong to , which we see in the first place is , to expiatory , which crellius denies by a great mistake of the sense of the phrase , and of the nature of the offerings , concerning which this expression is most used ; viz. holocausts , as though those were not expiatory sacrifices : but if we can make it appear , that the holocausts were expiatory sacrifices , then it will follow , that this phrase doth most properly agree to a sacrifice designed for expiation . but crellius here speaks very confusedly concerning sacrifices , opposing holocausts and freewill-offerings to expiatory sacrifices ; whereas the freewill-offerings might be expiatory as well as eucharistical ; that denomination not respecting the end the sacrifices were designed for , but that the precise time of offering them was not determined by the law ; as in the stated and solemn sacrifices . for the general distribution of sacrifices , seems proper into propitiatory and eucharistical ; which distinction is thought by some to hold from the first time we read of sacrifices in scripture ; because the sacrifice of cain was of the fruits of the ground , and of abel , of the firstlings of his flock . although there seems to be nothing meant by this difference of sacrifices , but the diversity of their imployments , either of them sacrificing according to them ; and i cannot say what some do , that the reason of god's rejecting cain's sacrifice , was because it was not designed for expiation . but the practice of after ages , wherein we have a fuller account of the grounds of the several sacrifices , makes it appear , that the expiatory sacrifices before the law , were all burnt-offerings ; and of all those who were not under the particular obligation of that law : as is plain in the expiatory sacrifices of iob for h●s sons , and for his fr●ends , which were burnt-offerings ; and among the iews , all the sacrifices that were offered up before the levitical law , were , as the iews themselves tell us , only burnt-offerings : and after the setling of their worship among themselves , they did receive burnt-offerings for expiation from strangers , as mr. selden at large proves from the iewish writers . it seems then very strange , that since burnt-offerings before the law were expiatory , and under the law they continued so for strangers , they should be of another nature for the iews themselves . but what reason is there for it in the text ? not the least that i can find , but expresly the contrary . for in the beginning of leviticus , where the law for burnt-offerings is delivered , the words are , and he shall put his hand upon the head of the burnt-offering , and it shall be accepted for him , to make atonement for him ; which is as much as is ever said of any expiatory sacrifices : and in the verse before , where we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own voluntary will ; it is by the vulgar latin rendred , ad placandum sibi dominum ; by the syriack version , ad placationem sibi obtinendam à domino ; and to the same purpose by the chaldee paraphrast ; but no one version considerable that so renders it , as to make burnt-offerings to be free-will offerings here , which are spoken of distinctly , and by themselves afterwards : and the chaldee paraphrast , ionathan thus explains , this is the law of the burnt-offering ; i. e. quod venit ad expiandum pro cogitationibus cordis ; but although the iews be not fully agreed what the burnt-offerings were designed to expiate , yet they consent that they were of an expiatory nature . which might make us the more wonder , that crellius and others should exclude them from it , but the only reason given by him is , because they are distinguished from sacrifices for sin , as though no sacrifices were of an expiatory nature but they , and then the trespass-offerings must be excluded too , for they are distinguished from sin-offerings as well as the other . the ignorance of the iews in the reason of their own customs , hath been an occasion of great mistakes among christians , concerning the nature of them ; when they judge of them according to the blind or uncertain conjectures which they make concerning them : so that the text is oft-times far clearer than their commentaries are . setting aside then the intricate and unsatisfactory niceties of the iewish writers , about the several reasons of the burnt-offerings and sin and trespass-offerings , and the differences they make between them , which are so various and incoherent , i shall propose this conjecture concerning the different reasons of them , viz. that some sacrifices were assumed into the jewish religion , which had been long in use in the world before , and were common to them with the patriarchs , and all those who in that age of the world did fear and serve god , and such were the burnt-offerings for expiation of sin , and the fruits of the earth by way of gratitude to god. other sacrifices were instituted among them , with a particular respect to themselves , as a people governed by the laws of god : and these were of several sorts ; . symbolical , of god's presence among them , such was the daily sacrifice , instituted as a testimony of god's presence , exod. . from v . to the end . . occasional , for some great mercies vouchsa●ed to them , as the passover and the solemn festivals , &c. . expiatory , for the sins committed against their law : and these were of three sorts ; . such as were wholly consumed to the honour of god , which were the burnt-offerings . . such , of which some part was consumed upon the altar , and some part sell to the share of the priests ; and these were either sins particularly enumerated by god himself , under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or else generally comprehended under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being allowed to be expiated , because committed through inadvertency . . such , whereof a less part was consumed , as in the peace-offerings of the congregation , mentioned levit. . . whereof the blood was sprinkled , only the inwards burnt , and the flesh not eaten by the persons that offered them , as it was in the peace-offerings of particular persons ( of which as being private sacrifices , i have here no occasion to speak ) but only by the priests in the court : and these had something of expiation in them : for thence , saith vatablus , the peace-offering was called by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. expiatorium , and the lxx . commonly render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and several of the iews think the reason of the name was , that it made peace between god and him that offered it : but the great reason i insist on , is , because all the things which were used in an expiatory sacrifice , were in this too ; the slaying of the beast , the sprinkling of the blo●d , and the consumption of some part of it upon the altar as an oblation to god , which are the three ingredients of an expiatory sacrifice ; for the shedding of the blood , noted the bearing the punishment of our iniquity ; and , the sprinkling of it on the altar , and the consuming of the part of the sacrifice , or the whole there , that it was designed for the expiation of sin . from whence it follows , that the phrase of a sweet-smelling savour , being applied under the law to expiatory sacrifices , is very properly used by st. paul , concerning christ's giving up himself for us . so that from this phrase , nothing can be inferred contrary to the expiatory nature of the death of christ , but rather it is fully agreeable to it . viii . but crellius hath yet a farther argument , to prove that christ's death cannot be here meant as the expiatory sacrifice ; viz. that the notion of a sacrifice , doth consist in the oblation whereby the thing is consecrated to the honour and service of god , to which the mactation is but a bare preparation , which he proves , because the slaying the sacrifice might belong to others besides the priests , ezek. . , . but the oblation only to the priests . to this i answer , . the mactation may be considered two ways , either with a respect to the bare instrument of taking away the life , or to the design of the offerer of that which was to be sacrificed : as the mactation hath a respect only to the instruments , so it is no otherways to be considered than as a punishment ; but as it hath a respect to him that designs it for a sacrifice , so the shedding of the blood , hath an immediate influence on the expiation of sin . and that by this clear argument , the blood is said to make an atonement for the soul ; and the reason given is , because the life of the flesh is in the blood : so that which was the life , is the great thing which makes the atonement ; and when the blood was shed , the life was then given ; from whence it follows , that the great efficacy of the sacrifice for atonement lay in the shedding of the blood for that end . thence the apostle attributes remission of sins to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shedding of the blood ; and not to the bare oblation of it on the altar , or the carrying it into the holy of holies , both which seem to be nothing else but a more solemn representation of that blood before god , which was already shed for the expiation of sins , which was therefore necessary to be performed , that the concurrence of the priest might be seen with the sacrifice in order to expiation . for if no more had been necessary but the bare slaying of the beasts , which was the meanest part of the service , the people would never have thought the institution of the priesthood necessary , and least of all that of the high-priest , unless some solemn action of his had been performed , such as the entring into the holy of holies , on the day of expiation , and carrying it , and sprinkling the blood of the sin-offering in order to the expiation of the sins of the people . and it is observable , that although the levitical law be silent in the common sacrifices , who were to kill them whether the priests or the levites ; yet on that day whereon the high-priest was to appear himself for the expiation of sin , it is expresly said , that he should not only kill the bullock of the sin-offering , which is for himself , but the goat of the sin offering , which is for the people . and although the talmudists dispute from their traditions on both sides , whether any one else might on the day of expiation , slay the sin-offerings besides the high-priest ; yet it is no news for them to dispute against the text , and the talmud it self is clear , that the high-priest did it . from whence it appears , there was something peculiar on that day as to the slaying o● the sin-offerings ; and if our adversaries opinion hold good , that the sacrifices on the day of expiation did , if not alone , yet chiefly represent the sacrifice of christ , no greater argument can be brought against themselves than this is , for the office of the high-priest did not begin at h●s carrying the blood into the holy of holies , but the slaying the sacrifice did belong to him too : from whence it will unavoidably follow , that christ did not enter into his office of high-priest , when he entred into heaven , but when the sacrifice was to be slain which was designed for the expiation of sins . it is then to no purpose at all , if crellius could prove that sometimes in ordinary sacrifices , ( which he will not say , the sacrifice of christ was represented by ) the levites might kill the beasts for sacrifice ; for it appears , that in these sacrifices , wherein themselves contend that christ's was represented , the office of the high-priest did not begin with entring into the sanctuary , but with the mactation of that sacrifice whose blood was to be carried in thither . therefore if we speak of the bare instruments of mactation in the death of christ , those were the iews , and we make not them priests in it , for they aimed at no more than taking away his life ( as the popae among the romans , and those whose bare office it was to kill the beasts for sacrifice among the iews did : ) but if we consider it with a respect to him that offered up his life to god , then we say , that christ was the high-priest in doing it ; it being designed for the expiation of sin ; and by vertue of this blood shed for that end , he enters into heaven as the holy of holies , there ever living to make intercession for us . but the vertue of the consequent acts , depends upon the efficacy of the blood shed for expiation ; otherwise the high-priest might have entred with the same effect into the holy of holies with any other blood besides that which was shed on purpose as a sin-offering , for expiation of the sins of the people ; which it was unlawful for him to do . and from hence it is , that the apostle to the hebrews insists so much on the comparison between the blood of christ , and the blood of the legal sacrifices , and the efficacy of the one far above the other , in its power of expiation ; which he needed not to have done , if the shedding of his blood , had been only a preparation for his entrance on his priesthood in heaven . so that the proper notion of a sacrifice for sin , as it notes the giving the life of one for the expiation of the sins of another , doth properly lie in the mactation , though other sacrificial acts may be consequent upon it . so it was in the animales hostiae among the romans , in which , saith macrobius , sola anima deo sacratur : of which he tells us virgil properly speaks in those words , hanc tibi eryx meliorem animam pro morte daretis . and that we may the better understand what he means by the anima here , he saith elsewhere ( as macrobius and servius observe out of his excellent skill and accuracy in the pontifical rites ) sanguine placastis ventos & virgine caesa , cum primum iliacas danai venistis ad oras : sanguine quaerendi reditus , animaque litandum argolica . which shews , that the expiation was supposed to lie in the blood which they called the soul , as the scripture doth . and the persians , as strabo tells us , looked upon the bare mactation as the sacrifice , for they did not porricere as the romans called it , they laid none of the parts of the sacrifice upon the altar to be consumed there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for god regarded nothing but the soul in the sacrifice : which words eustathius likewise useth upon homer , of the sacrifices of the magi. and strabo affirms of the ancient lusitani , that they cut off nothing of the sacrifice , but consumed the entrails whole ; but though such sacrifices which were for divination were not thought expiatory , and therefore different from the animales hostiae , yet among the persians , every sacrifice had a respect to expiation of the whole people . for herodotus tells us , that every one that offers sacrifice among them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prays for good to all persians and the king. but thus much may serve to prove against crellius , that the mactation in an expiatory sacrifice , was not a meer preparation to a sacrifice , but that it was a proper sacrificial act , and consequently that christ acted as high-priest , when he gave himself for us , an offering and a sacrifice to god for a sweet-smelling savour . ix . but this will further appear from those places wherein christ is said to offer up himself once to god : the places to this purpose are , heb. . . who needeth not daily as those high-priests to offer up sacrifice , first for his own sins , and then for the peoples , for this he did once , when he offered up himself . heb. . . how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your conscience from dead works , to serve the living god. v. , , , . nor yet that he should offer himself often , as the high-priest entreth into the holy place every year with the blood of others ; for then must he often have suffered since the foundation of the world : but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself . and as it is appointed to men once to die , but after this the iudgment : so christ was once offered to bear the sins of many , and unto them that look for him shall he appear the second time without sin unto salvation . heb. . , , . by the which will we are sanctified through the offering of the body of iesus christ once for all . and every high-priest , standeth daily ministring and offering oftentimes the same sacrifices , which can never take away sins : but this man after he had offered one sacrifice for sins for ever , sate down on the right hand of god. to these places crellius gives this answer , that the name of oblation as applyed to christ , primarily signifies christ's first entrance into heaven , and appearance before the face of god , there , but consequently the continuance of that appearance ; so that when a thing is once actually exhibited and presented , it is said to be once offered , although being offered , it always remains in the same place , and so may be said to be a continual oblation . but this first appearance , saith he , hath a peculiar agreement with the legal oblation ; and therefore the name of oblation doth most properly belong to that , because christ by this means obtained that power on which the perfect remission of our sins depends : but although the continuance of that appearance , seems only consequentially to have the name of oblation belonging to it , yet in its own nature , it hath a nearer conjunction with the effect of the oblation , viz. the remission of sins , or deliverance from punishment , and doth of it self confer more to it than the other doth . and therefore in regard of that , christ is said most perfectly to exercise his priesthood , and to offer and intercede for us , from the time he is said to sit down at the right hand of god. against this answer , i shall prove these two things , . that it is incoherent , and repugnant to it self . . that it by no means agrees to the places before mentioned . . that it is incoherent and repugnant to it self in two things . . in making that to be the proper oblation in correspondency to the oblations of the law , which hath no immediate respect to the expiation of sins . . in making that to have the most immediate respect to the expiation of sins , which can in no tolerable sense be called an oblation . for the first , since crellius saith , that the proper notion of oblation is to be taken from the oblations in the levitical law , we must consider what it was there , and whether christ's first entrance into heaven can have any correspondency with it . an oblation under the law was in general , any thing which was immediately dedicated to god , but in a more limited sense it was proper to what was dedicated to him by way of sacrifice according to the appointments of the levitical law. we are not now enquiring what was properly called an oblation in other sacrifices , but in those which then were for expiation of sin ; and in the oblation was , first of the persons for whom the sacrifice was offered . so in the burnt-offering , the person who brought it , was to offer it at the door of the tabernacle of the congregation : i. e. as the iews expound it , at the entrance of the court of the priests , and there he was to lay his hands upon the head of it , and it shall be accepted for him to make atonement for him . this offering was made before the beast was slain ; after the killing the beast , then the priests were to make an offering of the blood , by sprinkling it round about the altar of burnt-offerings ; the rest of the blood , say the iews , was poured out by the priests , at the south-side of the altar upon the foundation , where the two holes were for the passage into the channel , which convey'd the blood into the valley of kidron ; thus the blood being offered , the parts of the beast , were by the priests to be laid upon the altar , and there they were all to be consumed by fire ; and then it was called an offering made by fire , of a sweet savour unto the lord. the same rites were used in the peace-offerings , and trespass-offerings , as to the laying on of hands , and the sprinkling the blood , and consuming some part by fire : and in the sin-offerings , there was to be the same imposition of hands : but concerning the sprinkling of the blood , and the way of consuming the remainders of the sacrifice , there was this considerable difference ; that in the common sin-offerings for particular persons , the blood was sprinkled upon the horns of the altar of burnt-offerings , but in the sin-offerings for the high-priest and the congregation , or all the people , he was to carry the blood within the sanctuary , and to sprinkle of it seven times before the veil of the sanctuary ; and some of the blood was to be put upon the horns of the altar of incense ; but the remainder of the blood , and the same things ( which were offered by fire in peace-offerings ) were to be disposed of accordingly , on the altar of burnt-offerings . and withal , there was this great difference , that in other sin-offerings the priests were to eat the remainder of the sacrifice in the holy place ; but in these there was nothing to be eaten by them ; for the whole bullock was to be carried forth without the camp , and there he was to be burned till all were consumed . for it was an express law , that no sin-offerings , whereof any of the blood is brought into the tabernacle of the congregation , to reconcile withal in the holy-place , shall be eaten : it shall be burnt in the fire . all the difference that was on the great day of atonement , was this , that the high-priest himself was to slay the sin-offerings , and then to carry the blood of them into the holy of holies , and there was to sprinkle the blood with his finger towards the mercy-seat seven times : after which , & the sending away the scape-goat , the ceremonies were the same for the atonement of the people , which were at other solemn sin-offerings , for the priest or the people . x. from all which being thus laid together , we shall observe several things , which are very material to our purpose : . that in the oblations which were made for expiation of sins , the difference between the mactation and the oblation , did arise from the difference between the priest and the sacrifice . for the priest's office was to atone , but he was to atone by the sacrifice ; on which account , although the priest were to offer the sacrifice for himself , yet the oblation did not lie in the bare presenting himself before god , but in the presenting the blood of that sacrifice , which was shed in order to expiation . if we could have supposed , that the high-priest under the law , instead of offering a goat for a sin-offering for the people , on the day of atonement , should have made an oblation of himself to god , by dying for the expiation of their sins : in this case , his death being the sacrifice , and himself the priest , the mactation , as it relates to his own act , and his oblation had been one and the same thing . for his death had been nothing else , but the offering up himself to god , in order to the expiation of the sins of the people ; and there can be no reason , why the oblation must be of necessity something consequent to his death , since all things necessary to a perfect oblation do concur in it . for where there is something solemnly devoted to god , and in order to the expiation of sins , and by the hand of a priest , there are all things concurring to a legal oblation ; but in this case , all these things do concur , and therefore there can be no imaginable necessity of making the oblation of christ , only consequent to his ascension , since in his death all things concur to a proper oblation . in the law , we grant that the oblation made by the priest , was consequent to the death of the beast for sacrifice ; but the reason of that was , because the beast could not offer up it self to god , and god had made it necessary , that the priest should expiate sins , not by himself , but by those sacrifices , and therefore the oblation of the blood was after the sacrifice was slain ; neither could this have been solved barely by the priest's slaying of the sacrifices ; for this being an act of violence towards the beasts that were thus killed , could not be a proper oblation , which must suppose a consent antecedent to it . all which shewed the great imperfection of the levitical law , in which so many several things were to concur , to make up a sacrifice for sin ; viz. the first offering made by the party concerned , of what was under his dominion , viz. the beast to be sacrificed at the door of the tabernacle of the congregation , but the beast not being able to offer up it self , if was necessary for the offering up its blood , that it must be slain by others ; and for the better understanding , not only of the efficacy of the blood , but the concurrence of the priest for expiation , he was to take the blood , and sprinkle some of it on the altar , and pour out the rest at the foundation of it . but since we assert a far more noble and excellent sacrifice , by the son of god freely offering up himself , to be made a sacrifice for the sins of the world , why may not this be as proper an oblation made unto god , as any was under the law , and far more excellent , both in regard of the priest and the sacrifice : why should his oblation of himself then be made only consequent to his death and resurrection ? which latter , being by our adversaries made not his own act , but god's upon him , and his entrance into heaven , being given him ( as they assert ) as a reward of his sufferings , in what tolerable sense can that be called an oblation of himself , which was conferred upon him as a reward of his former sufferings ? from whence it follows , that upon our adversaries own grounds , the death of christ may far more properly be called the oblation of himself , than his entrance into heaven ; and that there is no necessity of making the oblation of christ consequent to his death , there being so great a difference between the sacrifice of christ , and that of the sacrifices for sin under the levitical law. . we observe , that the oblation as performed by the priest , did not depend upon his presenting himself before god , but upon the presenting the blood of a sacrifice , which had been already slain for the expiation of sins . if the priest had gone into the holy of holies , and there only presented himself before the mercy-seat , and that had been all required in order to the expiation of sins , there had been some pretence for our adversaries making christ's presenting himself in heaven , to be the oblation of himself to god ; but under the law , the efficacy of the high priest's entrance into the holy of holies , did depend upon the blood which he carried in thither , which was the blood of the sin-offering , which was already slain for the expiation of sins : and in correspondency to this , christ's efficacy in his entrance into heaven , as it respects our expiation , must have a respect to that sacrifice which was offered up to god antecedent to it . and i wonder our adversar●es do so much insist on the high priest's entring into the most holy place once a year , as though all the expiation had depended upon that ; whereas all the promise of expiation , was not upon his bare entrance into it , but upon the blood which he carried along with him , and sprinkled there : in correspondency to which , our saviour is not barely said to enter into heaven , and present himself to god , but that he did this by his own blood , having obtained eternal redemption for us . . we observe , that there was something corres●ondent in the death of christ , to somewhat consequent to the oblation under the law , and therefore there can be no reason to suppose , that the oblation of christ must be consequent to his death : for that destroys the correspondency between them . now this appears in this particular , in the solemn sacrifices for sin , after the sprinkling of the blood , which was carried into the holy place to reconcile withall , all the remainder of the sacrifice was to be burnt without the camp , and this held on the day of atonement , as well as in other sin-offerings for the congregation . now the author to the hebrews tells us , that in correspondency to this , iesus that he might sanctifie the people with his own blood , suffered without the gate : what force is there in this , unless the blood of christ did answer to the sin-offerings for the people , and his oblation was supposed to be made before ; and therefore that he might have all things agreeable to those sin-offerings , the last part was to be compleated too ; viz. that he was to suffer without the gate ; which after the peoples settlement in ierusalem , answered to the being burnt without the camp in the wilderness . . we observe , that the oblation in expiatory sacrifices under the law , by the priest , had always relation to the consumption of what was offered : thus the offering of the blood , in token of the destruction of the life of the beast , whose blood was offered ; for no blood was to be offered of a living creature , nor of one killed upon any other account , but for that end to be a sacrifice for sin , and after the sprinkling and pouring out of the blood , the inwards of some , and all of the other , were to be consumed by fire . and it is observable , that the greater the sacrifice for sin was , always the more was consumed of it ; as appears plainly by the forementioned difference of the sin-offerings for private persons , and for the people ; of the former , the priests were allowed to eat , but not at all of the latter . and so it was observed among the egyptians , in the most solemn sacrifices for expiation , nothing was allowed to be eaten of that part which was designed for that end . for herodotus gives us an account why the egyptians never eat the head of any living creatu●e ; which is , that when they offer up a sacrifice , they make a solemn execration upon it , that if any evil were to fall upon the persons who sacrificed , or upon all egypt , it might be turned upon the head of that beast : and plutarch adds , that after this solemn execration , they cut off the head , and of old , threw it into the river , but then gave it to strangers . from which custom we observe , that in a solemn sacrifice for expiation , the guilt of the offenders , was by this rite of execration supposed to be transferred upon the head of the sacrifice , as it was in the sacrifices among the jews , by the laying on of hands ; and that nothing was to be eaten of what was supposed to have that guilt transferred upon it . from hence all expiatory sacrifices were at first whole burnt-offerings , as appears by the patriarchal sacrifices , and the customs of other nations , and among the jews themselves , as we have already proved in all solemn offerings for the people . and although in the sacrifices of private persons , some parts were allowed to be eaten by the priests ; yet those which were designed for expiation were consumed . so that the greater the offering was to god , the more it implied the consumption of the thing which was so offered : how strangely improbable then is it , that the oblation of christ should not ( as under the law ) have respect to his death and sufferings ; but to his entrance into heaven , wherein nothing is supposed to be consumed , but all things given him with far greater power , as our adversaries suppose , than ever he had before . but we see the apostle parallels christ's suffering with the burning of the sacrifices , and his blood with the blood of them , and consequently his offering up himself , must relate not to his entrance into heaven , but to that act of his whereby he suffered for sins , and offered up his blood as a sacrifice for the sins of the world . xi . from all which it appears ; how far more agreeably to the oblations under the law , christ is said to offer up himself for the expiation of sins by his death and sufferings , than by his entrance into heaven ; for it is apparent , that the oblations in expiatory sacrifices under the law , were such upon which the expiation of sin did chiefly depend ; but by our adversaries own confession , christ's oblation of himself by his entrance into heaven , hath no immediate respect at all to the expiation of sin : only as the way whereby he was to enjoy that power by which he did expiate sins , as crellius saith ; now , let us consider , what more propriety there is in making this presenting of christ in heaven to have a correspondency with the legal oblations , than the offering up himself upon the cross. for , . on the very same reason that his entrance into heaven is made an oblation , his death is so too ; viz. because it was the way whereby he obtained the power of expiation ; and far more properly so than the other , since they make christ's entrance and power the reward of his sufferings , but they never make his sitting at the right hand of god , the reward of his entrance into heaven . . his offering up himself to god upon the cross , was his own act , but his entrance into heaven was god's , as themselves acknowledge , and therefore could not in any propriety of speech be called christ's offering up himself . . if it were his own act , it could not have that respect to the expiation of sins , which his death had ; for our adversaries say , that his death was by reason of our sins , and that he suffered to purge us from sin ; but his entrance into heaven was upon his own account , to enjoy that power and authority , which he was to have at the right hand of god. . how could christ's entrance into heaven , be the way for his enjoying that power which was necessary for the expiation of sin , when christ before his entrance into heaven , saith , that all power was given to him in heaven and earth : and the reason assigned in scripture of that power and authority which god gave him is , because he humbled himself , and became obedient to death , even the death of the cross : so that the entrance of christ into heaven , could not be the means of obtaining that power which was conferred before ; but the death of christ is mentioned on that account in scripture . . if the death of christ were no expiatory sacrifice , the entrance of christ into heaven could be no oblation proper to a high priest ; for his entrance into the holy of holies , was on the account of the blood of the sin-offering which he carried in with him . if there were then no expiatory sacrifice before , that was slain for the sins of men ; christ could not be said to make any oblation in heaven , for the oblation had respect to a sacrifice already slain ; so that if men deny that christ's death was a proper sacrifice for sin , he could make no oblation at all in heaven , and christ could not be said to enter thither , as the high priest entred into the holy of holies with the blood of the sacrifice ; which is the thing which the author to the hebrews asserts concerning christ. xii . . there is as great an inconsistency in making the exercise of christ's power in heaven , an oblation in any sense , as in making christ's entrance into heaven , to be the oblation which had correspondency with the oblations of the law. for what is there which hath the least resemblance with an oblation in it ? hath it any respect to god , as all the legal oblations had ? no , for his intercession and power , crellius saith , respect us , and not god. was there any sacrifice at all in it for expiation ? how is it possible , that the mere exercise of power should be called a sacrifice ? what analogy is there at all between them ? and how could he be then said most perfectly to exercise his priesthood , when there was no consideration at all of any sacrifice offered up to god ? so that upon these suppositions the author to the hebrews must argue upon strange similitudes , and fancy resemblances to himself , which it was impossible for the iews to understand him in , who were to judge of the nature of priesthood and oblations in a way agreeable to the institutions among themselves . but was it possible for them to understand such oblations and a priesthood which had no respect at all to god , but wholly to the people ; and such a entrance into the holy of holies without the blood of an expiatory sacrifice for the sins of the people ? but such absurdities do men betray themselves into , when they are forced to strain express places of scripture to serve an hypothesis , which they think themselves oblig'd to maintain . xiii . we now come to shew that this interpretation of crellius doth not agree with the circumstances of the places before mentioned , , which will easily appear by these brief considerations . . that the apostle always speaks of the offering of christ as a thing past and once done , so as not to be done again ; which had been very improper , if by the oblation of christ , he had meant the continual appearance of christ in heaven for us , which yet is , and will never cease to be till all his enemies be made his footstool . . that he still speaks in allusion to the sacrifices which were in use among the iews , and therefore the oblation of christ must be in such a way as was agreeable to what was used in the levitical sacrifices , which we have already at large proved he could not do in our adversaries sense . . that the apostle speaks of such a sacrifice for sins to which the sitting at the right hand of god was consequent ; so that the oblation antecedent to it must be properly that sacrifice for sins which he offered to god ; and therefore the exercise of his power for expiation of sins , which they say is meant by sitting at the right hand of god , cannot be that sacrifice for sins : neither can his entrance into heaven be it , which in what sense it can be called a sacrifice for sins , since themselves acknowledge it had no immediate relation to the expiation of them , i cannot understand . . the apostle speaks of such an offering of christ once , which if it had been repeated , doth imply , that christ's sufferings must have been repeated too . for then must he often have suffered since the foundation of the world : but the repeated exercise of christ's power in heaven doth imply no necessity at all of christ's frequent suffering , nor his frequent entrance into heaven ; which might have been done without suffering , therefore it must be meant of such an offering up himself as was implyed in his death and sufferings . . he speaks of the offering up of that body which god gave him when he came into the world ; but our adversaries deny , that he carried the same body into heaven , and therefore he must speak not of an offering of christ in heaven , but what was performed here on earth . but here our adversaries have shewn us a tryal of their skill , when they tell us with much confidence that the world into which christ is here said to come , is not to be understood of this world , but of that to come , which is not only contrary to the general acceptation of the word when taken absolutely as it is here , but to the whole scope and design of the place . for he speaks of that world wherein sacrifices and burnt-offerings were used , and the levitical law was observed , although not sufficient for perfect expiation , and so rejected for that end ; and withal he speaks of that world wherein the chearful obedience of christ to the will of his father was seen , for he saith , lo i come to do thy will , o god , which is repeated afterwards ; but will they say , that this world was not the place into which christ came to obey the will of his father ? and how could it be so properly said of the future world , lo i come to do thy will ; when they make the design of his ascension to be the receiving the reward of his doing and suffering the will of god upon earth ? xiv . but yet they attempt to prove from the same author to the hebrews , that christ's entrance into heaven , was necessary to his being a perfect high-priest ; for he was to be made higher than the heavens ; and if he were on earth , he should not be a priest ; but he was a priest after the power of an endless life : neither could he , say they , be a perfect high-priest , till those words were spoken to him , thou art my son , this day have i begotten thee ; which as appears by other places , was after the resurrection : but all the sufferings he underwent in the world , were only to qualify him for this office in heaven ; therefore it is said , that in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high-priest , &c. this is the substance of what is produced by crellius and his brethren , to prove that christ did not become a perfect high-priest , till he entred into heaven : but it were worth the knowing , what they mean by a perfect high-priest ; is it that christ did then begin the office of a high-priest , and that he made no offering at all before ? no , that they dare not assert at last , but that there was no perfect sacrifice offered for sin , otherwise socinus contends , that christ did offer upon earth , and that for himself too : so that all kind of offering is not excluded by themselves , before christ's 〈◊〉 into heaven ▪ but if they mean by perfect high-priest in heaven , that his office of high-priest was not consummated by what he did on earth , but that a very considerable part of the priesthood of christ was still remaining to be performed in heaven ; it is no more than we do freely acknowledge , and this is all we say is meant by those places : for the apostles design is to prove , the excellency of the priesthood of christ above the aaronical ; which he doth , not only from the excellency of the sacrifice which he offered , above the blood of bulls and goats ; but from the excellency of the priest , who did excel the aaronical priests ; both in regard of his calling from god , which is all the apostle designs , heb. . . not at all intending to determine the time when he was made , but by whom he was made high-priest , even by him that had said , thou art my son , &c. and in regard of the excellency of the sanctuary which he entred into , which was not an earthly , but a heavenly sanctuary ; and in regard of the perpetuity of his function there , not going in once a year , as the high-priests under the law did , but there ever living to make intercession for vs ; now this being the apostles design , we may easily understand why he saith , that he was to be a heavenly high-priest , and if he had been on earth , he could not have been a priest : the meaning of which is only this , that if christ's office had ended in what he did on earth , he would not have had such an excellency as he was speaking of ; for then he had ceased to be at all such a high priest , having no holy of holies to go into , which should as much transcend the earthly sanctuary , as his sacrifice did the blood of bulls and goats : therefore in correspondency to that priesthood , which he did so far excell in all the parts of it , he was not to end his priesthood merely with the blood which was shed for a sacrifice , but he was to carry it into heaven , and present it before god , and to be a perpetual intercessor in the behalf of his people : and so was in regard of the perpetuity of his office , a priest after the law of an endless life : but lest the people should imagine , that so great and excellent a high priest , being so far exalted above them , should have no sense or compassion upon the infirmities of his people , therefore to encourage them to adhere to him , he tells them , that he was made like to his brethren ; and therefore they need not doubt , but by the sense which he had of the infirmities of humane nature , he will have pity on the weaknesses of his people ; which is all the apostle means by those expressions . so that none of these places do destroy the priesthood of christ on earth , but only assert the excellency , and the continuance of it in heaven : which latter , we are as far from denying , as our adversaries are from granting the former . and thus much may suffice for the second thing , to prove the death of christ a proper sacrifice for sin ; viz. the oblation which christ made of himself to god by it . chap. vi. i. that the effects of proper expiatory sacrifices belong to the death of christ , which either respect the sin or the person . of the true notion of expiation of sin , as attributed to sacrifices . of the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as applied to them . socinus his proper sense of it examined . ii. crellius his objections answered . iii. the iews notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the sacrifices not bare conditions of pardon , nor expiated merely as a slight part of obedience . iv. god's expiating sin , destroys not expiation by sacrifice . v. the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , relating to sacrifices . vi. expiation attributed to the sacrifice of christ , in the same sense that it was to other sacrifices . vii . and from thence , and the places of scripture which mention it , proved not to be merely declarative . if it had been so , it had more properly belonged to his resurrection than his death . viii . the death of christ not taken metonymically for all the consequents of it ; because of the peculiar effects of the death of christ in scripture . ix . and because expiation is attributed to him antecedently to his entrance into heaven . x. no distinction in scripture of the effects of christ's entrance into heaven from his sitting at the right hand of god. xi . the effects of an expiatory sacrifice , respecting the person , belong to the death of christ , which are atonement and reconciliation . of the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . xii . the reconciliation by christ's death , doth not merely respect us , but god ; why the latter less used in the new testament . a twofold reconciliation with god mentioned in scripture . crellius his evasion answered . xiii . the objections from god's being reconciled in the sending his son. xiv . and the inconsistency of the freeness of grace with the doctrine of satisfaction answered , and the whole concluded . i. the last thing to prove the death of christ a proper expiatory sacrifice , is , that the effects of a proper sacrifice for sin are attributed to it . which do either respect the sins committed , and are then called expiation and remission , or the persons , who were guilty of them , as they stand obnoxious to the displeasure of god , and so the effect of them is atonement and reconciliation . now these we shall prove do most properly and immediately refer to the death of christ ; and are attributed to it , as the procuring cause of them ; and not as a bare condition of christ's entrance into heaven , or as comprehending in it the consequents of it . i b●gin with the expiation and remission of sins ; as to which socinus doth acknowledge , that the great correspondency doth lie between christ's and the legal sacrifices . we are therefore to enquire : . what respect the expiation of sins had to the sacrifices under the law. . in what sense the expiation of sins is attributed to the sacrifice of christ : for the due explication of the respect which expiation of sins had to the legal sacrifices , we are to consider in what sense expiation is understood , and in what respect it is attributed to them . for this we are to enquire into the importance of the several phrases it is set forth by , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new ; all which are acknowledged by our adversaries to have a peculiar respect to the expiation made by a sacrifice . we shall begin with the former , because crellius objects this against grotius , that he imployed his greatest diligence in the explication of the greek and latin words for expiation of sin , and was contented only to say , that the hebrew words would bear the same signification : whereas , saith he , he ought to have proved , that the hebrew words do require that sense which he takes them in . but by crellius his leave , grotius took the best course was to be taken in words , whose signification is so obscure as those are in the hebrew language . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so very rarely used in scripture in that which socinus and crellius contend to be the proper and natural signification of it ; viz. to hide or cover , and so frequently in the sense of expiation , what better way could be taken for determining the sense of it , as applied to sacrifices , than by insisting upon those words which are used in the new testament , to the very same purpose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the old ? for they cannot pretend that which they say is the most proper sense , can be applied to this subject , viz. to cover with pitch , or a bituminous matter , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. . . therefore it must of necessity be taken in another sense here . but socinus contends , that it ought to be taken in a sense most agreeable to that , which is , saith he , that the expiation of sin be nothing else , but the covering of it , by god's grace and benignity . thence , saith he , david saith , blessed is the man whose iniquity is covered . but how can this prove , that the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as applied to sin , is covered by god's grace , when neither the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used , nor is there any respect at all mentioned of an expiation by sacrifice , which is the thing we are discoursing of ? and is the covering of sin such an easie and intelligible phrase , that this should be made choice of to explain the difficulty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by ? what is it that they would have us understand by the covering sin ? surely not to make it stronger and more lasting , as the ark was covered , with that bituminous matter for that end , and yet this would come the nearest to the proper sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so that from their own interpretation it appears , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as applied to the expiation of sin by sacrifices , cannot be taken so much as in allusion to that other sense ; for their sense of expiation , is either by the destruction of sin , or deliverance of the sinner from the punishment of it , but what resemblance is there between the covering of a thing , in order to its preservation , and the making it not to be , or at least destroying all the power of it ? but supposing we should grant that it hath some allusion to the sense of covering , why must it necessarily be supposed to be done by the meer grace of god , as excluding all antecedent causes which should move to it ? would not the propriety of the sense remain as well , supposing a moving cause , as excluding it ? what should hinder , but that god may be said as well to cover sin upon a sacrifice as to forgive it , and this is very frequently used upon a sacrifice , that the sin shall be forgiven ? but yet themselves acknowledge , that the sacrifices were conditions required in order to expiation ; if then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath an immediate respect to god's immediate favour and benignity , how comes it to be used where a condition is necessarily supposed in order to it ? had it not been more agreeable to this benignity of god to have pardon'd sin without requiring any sacrifice for it , than so strictly insisting upon the offering up sacrifice in order to it , and then declaring that the sin is expiated , and it should be forgiven ? from hence we see that there is no necessity why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be use as applied to sacrifices in a sense most agreeable to that of covering with pitch , nor that it is not possible it should have such a sense when applied to sins ; and withal that it is very consistent with an antecedent condition to it , and therefore can by no means destroy satisfaction . ii. yes , saith crellius , it doth , for expiation is explained in the law by non imputation , deut. . . be merciful , o lord , unto thy people israel whom thou hast redeemed , and lay not innocent blood unto thy people of israel's charge ; and the blood shall be forgiven them . but not to impute , saith he , and to receive true and full satisfaction overthrow each other : and so expiation being the same with that , will overthrow it too . to this i answer , . i grant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used both as applied to god , and to the sin , and that the sense of it is used as to the people , when the prayer is that god would not lay it to their charge , which is the same with expiating of it . . we are to consider , what the foundation of this prayer was , viz. the slaying of the heifer for expiation of the uncertain murder ; and when the elders had washed their hands over the head of the heifer , then they were to protest their own innocency , and to use this prayer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expiate thy people israel , &c. i. e. accept of this sacrifice as an expiation for them , and so charge not on them the innocent blood , &c. and upon doing of this it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the blood shall be expiated , i. e. as the vulgar latin explains it , the guilt of the blood shall be taken from them . but how then should the expiating sin upon a sacrifice slain in order thereto , destroy that satisfaction which we assert by the blood of christ being shed in order to the expiation of our sins ? nay , it much rather sheweth the consistency and agreeableness of these one with another . for we have before proved , that the sacrifice here did expiate the sin by a substitution , and bearing the guilt which could not have been expiated without it . but crellius further urgeth , that god himself is here said to expiate , and therefore to expiate cannot signifie to atone or satisfie ; in which sense christ may be said to expiate too , not by atoning or satisfying , but by not imputing sins , or taking away the punishment of them by his power . to which we need no other answer than what crellius himself elsewhere gives , viz. that socinus never denies but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie to appease or atone ; which is most evidently proved from the place mention'd by grotius , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expiabo faciem ejus in munere , saith the interlineary version , placabo illum muneribus , the vulg. lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lxx . and all the circumstances of the place make it appear to be meant in the proper sense of appeasing the anger of a person by something which may move him to shew favour . and if crellius will yield this to be the sense of expiation as applied to the sacrifice of christ , he need not quarrel with the word satisfaction . but why should he rather attribute that sense of expiation to christ , which is alone given to god , wherein the expiation is attributed to him that receives the sacrifice , rather than to him that offers the sacrifice in order to the atonement of another ? since it is acknowledged that christ did offer a sacrifice ; and therefore there can be no reason why that sense of expiation should not belong to him , which was most peculiar to that ; which we shall now sh●w to be of the same kind with what is here mentioned , viz. an appeasing by a gift offered up to god. so we find the word used to the same sense , sam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and wherewith shall i make the atonement , i. e. wherewith shall i satisfie you for all the wrong which saul hath done unto you ? and we see afterwards it was by the death of saul's sons . in which place it cannot be denied but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only signifies to appease , but such a kind of satisfaction as is by the death of some for the faults of others ; and so comes home , not only to the importance of the expiation belonging to a sacrifice in general ; but to such a kind of expiation as is by the suffering of some in the place of others . which though it be more clear and distinct , where one man suffers for others , yet this was sufficiently represented in the sacrifices under the law , in which we have already proved that there was a substitution of them in the place of the offenders . iii. and in this sense the iews themselves do understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. such an expiation as is made by the substitution of one in the place of another . of which many instances are collected by buxtorf , wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by the rabbinical writers for such an expiation , whereby one was to undergo a punishment in the place of another . so when in the title sanhedrin the people say to the high-priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simus nos expiatio tua , let us be for an expiation for you , the gloss explains it thus , hoc est , in nobis fiat expiatio tua , nosque subeamus tuo loco quicquid tibi evenire debet . and when they tell us how children ought to honour their parents after their death , they say when they recite any memorable speech of their fathers , they are not barely to say , my father said so : but my lord and father said so , would i had been the expiation of his death : i. e. as they explain it themselves , would i had undergone what he did , and they give this general rule , where ever it is said , behold i am for expiation , it is to be understood , behold i am in the place of another to bear his iniquities . so that this signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a price of redemption for others . hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a price of redemption of the life of another , and rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . — . . numb . . , . where we render it satisfaction , and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psal. . . and thereby we fully understand , what our saviour meant when he said , that he gave his soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ransome for many , and to this day the iews call the cock which they kill for expiation on the day of atonement , by the name of cappara ; and when they beat the cock against their heads thrice , they every time use words to this purpose , let this cock be an exchange for me , let him be in my room , and be made an expiation for me : let death come to him , but to me and all israel life and happiness . i insist on these things , only to let us understand , that the iews never understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sense our adversaries contend for , when applyed to an expiatory sacri●ice , but as implying a commutation , and a substitution of one in the place of another , so as by the punishment of that , the other in whose room he suffers , may obtain deliverance . which is the sense we plead for . but the utmost which * socinus and crellius will allow to the sacrifices in order to expiation , is barely this , that the offering of them is to be considered ●s a meer condition ( that hath no other respect to the expiation of sins , than the paring a mans nails would have had , if god had required it ) upon which slight obedien●e , the pardon of some light sins mig●t be ob●ained . but can any one imagine , that this was all that was designed by the sacrifices of old , who considers the antiquity and universality of them in the world in those elder times before the law , the great severity by which they were requir'd under the law , the punctual prescriptions that were made in all circumstances for them , the vast and almost inestimable expence the people were at about them , but above all , the reason that god himself assigns in the law , that the blood was given for expiation , because it was the life , and the correspondency so clearly expressed in the new testament , between the sacrifice of christ , and those levitical sacrifices ? can any one , i say , imagine upon these considerations , that the sacrifices had no other respect to the expiation of sin , than as they were a slight testimony of their obedience to god ? why were not an inward sorrow for sin , and tears and prayers rather made the only conditions of expiation than such a burthensome and chargeable service imposed upon them , which at last signified nothing , but that a command being supposed , they would have sinned if they had broken it ? but upon our supposition a reasonable account is given of all the expiatory sacrifices ; viz. that god would have them see , how highly he esteemed his laws , because an expiation was not to be made for the breach of them , but by the sacrificing of the life of some creature which he should appoint instead of the death of the offender ; and if the breach of those laws which he had given them must require such an expiation , what might they then think would the sins of the whole world do , which must be expiated by a sacrifice infinitely greater than all those put together were ; viz. the death and sufferings of the son of god for the sins of men ? but if the offering sacrifice had been a bare condition required of the person who committed the fault , in order to expiation ; why is it never said , that the person who offered it , did expiate his own fault thereby ? for that had been the most proper sense ; for if the expiation did depend on the offering the sacrifice , as on the condition of it , then the performing the condition , gave him an immediate right to the benefit of the promise . if it be said , that his own act was not only necessary in bringing the sacrifice , but the priests also in offering up the blood : this will not make it at all the more reasonable ; because the pardon of sin should not only depend upon a man 's own act , but upon the act of another , which he could not in reason be accountable for , if he miscarried in it . if the priest should refuse to do his part , or be unfit to do it , or break some law in the doing of it , how hard would it seem that a mans sins could not be expiated , when he had done all that lay in his own power in order to the expiation of them , but that another person , whose actions he had no command over , neglected the doing his duty ? so that if the sacrifice had no other influence on expiation , but as a part of obedience , in all reason the expiation should have depended on no other conditions but such as were under the power of him , whose sins were to be expiated by it . iv. but crellius urgeth against our sense of expiation , that if it were by substitution , then the expiation would be most properly attributed to the sacrifices themselves ; whereas it is only said , that by the sacrifices the expiation is obtained ; but that god or the priest do expiate and to god it belongs properly , because he takes away the guilt and punishment of sin ; which is , saith he , all meant by expiation ; to the priest only consequently , as doing what god requires in order to it ; and to the sacrifices only as the conditions by which it was obtained . but if the expiation doth properly belong to god , and implies no more than bare pardon , it is hard to conceive that it should have any necessary relation to the blood of the sacrifice : but the apostle to the hebrews tells us , that remission had a necessary respect to the shedding of blood , so that without that there was no remission . how improperly doth the apostle discourse throughout that chapter , wherein he speaks so much concerning the blood of the sacrifices purifying , and in correspondency to that , the blood of christ purging our consciences ; and that all things under the law , were purified with blood ; had all this no other signification , but that this was a bare condition that had no other importance , but as a mere act of obedience when god had required it ? why doth not the apostle rather say , without god●s favour there is no remission , than without the shedding of blood ; if all the expiation did properly belong to that , and only very remotely to the blood of the sacrifice ? what imaginable necessity was there , that christ must shed his blood in order to the expiation of our sins , if all that blood of the legal sacrifices did signifie no more than a bare condition of pardon , though a slight part of obedience in it self ? why must christ lay down his life in correspondency to these levitical sacrifices ? for that was surely no slight part of his obedience . why might not this condition have been dispensed with in him , since our adversaries say , that in it self it hath no proper efficacy on the expiation of sin ? and doth not this speak the greatest repugnancy to the kindness and grace of god in the gospel , that he would not dispense with the ignominious death of his son , although he knew it could have no influence of it self on the expiation of the sins of the world ? but upon this supposition , that the blood of sacrifices under the law had no proper influence upon expiation , the apostles discourse proceeds upon weak and insufficient grounds . for what necessity in the thing was there , because the blood of the sacrifices was made a condition of pardon under the law , therefore the blood of christ must be so now ; although in it self it hath no proper efficacy for that end ? but the apostles words and way of argumentation doth imply , that there was a peculiar efficacy both in the one and the other , in order to expiation ; although a far greater in the blood of christ , than could be in the other ; as the thing typified , ought to exceed that which was the representation of it . from hence we see , that the apostle attributes what expiation there was under the law , not immediately to god , as belonging properly to him , but to the blood of bulls and goats , and the ashes of an heifer , sprinkling the unclean . which he had very great reason to do , since god expresly saith to the iews , that the blood was given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad expiandum , to expiate for their souls , for the blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall expiate the soul. than which words , nothing could have been more plainly said to overthrow crellius his assertion , that expiation is not properly or chiefly attributed to the sacrifices , but primarily to god , and consequentially to the priest : who is never said to expiate , but by the sacrifice which he offered , so that his office was barely ministerial in it . but from this we may easily understand , in what sense god is said to expiate sins , where it hath respect to a sacrifice ( which is that we are now discoursing of , and not in any larger or more improper use of the word ) for since god himself hath declared , that the blood was given for expiation , the expiation which belongs to god , must imply his acceptance of it for that end , for which it was offered . for the execution or discharge of the punishment belonging to him , he may be said in that sense to expiate , because it is only in his power to discharge the sinner from that obligation to punishment he lies under by his sins . and we do not say , that where expiating is attributed to him that accepts the atonement , that it doth imply his undergoing any punishment which is impossible to suppose ; but that where it is attributed to a sacrifice , as the means of atonement , there we say it doth not imply a bare condition , but such a substitution of one in the place of another , that on the account of that , the fault of the offender himself is expiated thereby . v. and to this sense the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth very well agree ; for socinus and crellius cannot deny , but that gen. . . it properly signifies luere , or to bear punishment ; although they say , it no where else signifies so , and the reason is , because it is applied to the altar , and such other things , which are not capable of it ; but doth it hence follow , that it should not retain that signification where the matter will bear it , as in the case of sacrifices . and although it be frequently rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet that will be no prejudice to the sense we plead for in respect of sacrifices , because those words when used concerning them , do signifie expiation too . grotius proves● , that they do from their own nature and constant use in greek authors , not only signifie an antecedency of order , but a peculiar efficacy in order to expiation . thence expiatory sacrifices among the greeks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , frequently in homer , applied to sacrifices , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plutarch , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the same sense ; an expiatory sacrifice in herodotus is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to the same purpose it is used in hermogenes , plato and plutarch : as among the latins , placare , purgare , purificare , conciliare , lustrare in the same sense , and piare when used in sacrifices , he proves to signifie luere per successionem rei alterius in locum poenae debitae . thence piaculum used for an expiatory sacrifice , and expiare is to appease by such a sacrifice , so cereris numen expiare is used in cicero ; filium expiare in livy . so that all these sacrifices among them were supposed still to pertain to the atoning the deity , and obtaining a remission of sins committed by them . and from hence ( because where there was a greater equality and nearness , there might be the greater efficacy of the sacrifice for expiation ) came the custom of sacrificing men , which grotius at large shews to have almost universally obtained before the coming of christ. we are now to consider what crellius answers to this ; the substance of which lies in these two things . . he denies not but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do in their proper use in the greek tongue signifie the purging of guilt , and the aversion of the wrath of god and punishment , but that those and such other words are attributed to sacrifices , because those were supposed to be the effects of them among the heathen ; but the attributing such effects to them , did arise from their superstition , whereby greater things were attributed to sacrifices , than god would have given to them , either before or under the law. . he denies not , but that those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being used by the author to the hebrews more than once with respect to the sacrifices and priesthood of christ , were taken in the same sense in which they are used in the greek tongue , viz. for the purgi●g of guilt , and the aversion of the wrath of god , and the punishment consequent upon it : but all that he contends for is , that there is a difference in the manner of effecting it , which he acknowledges the words themselves do not imply ; and the reasons he gives for it are , that the other were proper , but christ's an improper sacrifice ; and that the other sacrifices were offered by men to god , but the sacrifice of christ was given by god to men , and therefore he must be supposed to be reconciled before . from whence he would at least have other senses of these words joyned together with the former ; viz. either for purging away the filth of sin , or for a declaration of a deliverance from guilt and punishment , in imitation of the idiom of the hebrew , in which many words are used in the new testament . from hence it follows , that crellius doth yield the main cause , if it appear , that christ did offer up an expiatory sacrifice to god in his death , for then he grants that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being applied to the sac●●fice of christ , are to be taken for the purging away of guilt , and the aversion of the wrath of god , and the punishment of sin . and it is to no purpose to say , that it is not a proper sacrifice , for if the effects of a proper sacrifice do belong to it , that proves that it is so ; for these words being acknowledged to be applied to the sacrifice of christ by the author to the hebrews , what could more evince that christ's was a proper sacrifice , than that those things are attributed to it , which by the consent of all nations , are said to belong to proper sacrifices , and that in the very same sense in which they are used by those who understood them in the most proper sense . and what reason could crellius have to say , that it was only the superstition of the heathens , which made them attribute such effects to sacrifices ; when himself acknowledges that the very same sense doth belong to the sacrifice of christ under that notion ? and as to the iews we have already proved that the sense of expiation among them was by vertue of the law to be taken in as proper a sense as among the heathens , for the purging of guilt , and the aversion of the wrath of god. and why should crellius deny that effect of the sacrifice of christ as to the atonement of god , because god's love was seen in giving him who was to offer the sacrifice ? since that effect is attributed to those sacrifices under the law which god himself appointed to be offered , and shewed his great kindness to the people in the institution of such a way , whereby their sins might be expiated , and they delivered from the punishment of them . but of the consistency of these two , i shall speak more afterwards , in the effect of the sacrifices as relating to persons . vi. we now come to consider in what sense the expiation of sins is in scripture attributed to the sacrifice of christ , and therein i shall prove these two things . . that the expiation is attributed to the sacrifice of christ in the same sense that it is attributed to other sacrifices , and as the words in themselves do signifie . . that what is so attributed doth belong to the sacrifice of christ in his death , antecedent to his entrance into heaven . . that the expiation is to be taken in a proper sense , when it is attributed to the sacrifice of christ. crellius tells us , the controversie is not about the thing , viz. whether expiation in the sense we take it in for purging away guilt , and aversion of the wrath of god , doth belong to the sacrifice of christ , for he acknowledges it doth , but all the question is about the manner of it : which in the next section he thus explains : there are three senses in which christ may be said to expiate sins ; either by begetting faith in us , whereby we are drawn off from the practice of sin , in which sense , he saith , it is a remoter antecedent to it ; or as it relates to the expiation by actual deliverance from punishment , so he saith , it is an immediate antecedent to it : or as he declares that they are expiated , but this , he saith , doth not so properly relate to christ as a sacrifice , but as a priest. but never a one of these senses comes near to that which crellius grants to be the proper importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as applied to a sacrifice , viz. the purging away guilt , and the aversion of the wrath of god , and punishment , not any way , but by the means of the sacrifice offered . for in the legal sacrifices nothing can be more plain than that the expiation was to be by the sacrifice offered for atonement : supposing then that in some other way ( which could be by no means proper to those sacrifices ) christ may be said to expiate sins , what doth this prove that there was an expiation belonging to his sacrifice agreeable to the sacrifices of old ? but as i urged before in the case of christ's being high priest , that by their assertions the iews might utterly deny the force of any argument used by the author to the hebrews to prove it : so i say as to the expiation by christ's sacrifice , that it hath no analogy or correspondency at all with any sacrifice that was ever offered for the expiation of sins . for by that they always understood something which was immediately offered to god for that end , upon which they obtain'd remission of sins ; but here is nothing answerable to it in their sense of christ's sacrifice ; for here is no oblation at all made unto god for this end ; all the efficacy of the sacrifice of christ , in order to expiation doth wholly and immediately respect us ; so that if it be a proper sacrifice to any , it must be a sacrifice to us , and not to god : for a sacrifice is always said to be made to him whom it doth immediately respect ; but christ in the planting faith , in actual deliverance , in declaring to us this deliverance , doth wholly respect us , and therefore his sacrifice must be made to men , and not to god. which is in it self a gross absurdity , and repugnant to the nature and design of sacrifices from the first institution of them ; which were always esteemed such immediate parts of divine worship , that they ought to respect none else but god , as the object to which they were directed , though for the benefit and advantage of mankind . as well then might christ be said to pray for us , and by that no more be meant but that he doth teach us to understand our duty ; as be made an expiatory sacrifice for us , and all the effect of it only respect us and not god. and this is so far from adding to the perfection of christ's sacrifice above the legal ( which is the thing pleaded by crellius ) that it destroys the very nature of a sacrifice , if such a way of expiation be attributed to it ( which though conceived to be more excellent in it self ) yet is wholly incongruous to the end and design of a sacrifice for expiation . and the excellency of the manner of expiation ought to be in the same kind , and not quite of another nature ; for , will any one say , that a general of an army hath a more excellent conduct that all that went before him , because he can make finer speeches ; or that the assomanaean family discharg'd the office of priesthood best , because they had a greater power over the people ; or that nero was the most excellent emperour of rome because he excelled the rest in musick and poetry : by which we see that to assert an excellency of one above another , we must not go to another kind , but shew its excellency in that wherein the comparison lies : so that this doth not prove the excellency of the sacrifice of christ , because he hath a greater power to perswade , deliver and govern , than any sacrifice under the law ; for these are things quite of another nature from the consideration of a sacrifice : but therein the excellency of a sacrifice is to be demonstrated , that it excells all other in the proper end and design of a sacrifice , i. e. if it be more effectual towards god for obtaining the expiation of sin ; which was always thought to be the proper end of all sacrifices for expiation . although then christ may be allowed to excel all other sacrifices in all imaginable respects but that which is the proper intention of a sacrifice ; it may prove far greater excellency in christ , but it doth withall prove a greater imperfection in his sacrifice , if it fail in that which is the proper end of it . so that if we should grant that the expiation attributed to christ's sacrifice signified no more than reclaiming men from their sins , or their deliverance by his power , or a declaration of god's decree to pardon , this may prove that there are better arguments to believe the remission of our sins now under the gospel ; but they do not in the least prove that christ is to be consider'd as a sacrifice ; much less that he doth far excell in the notion of an expiatory sacrifice all those which were offered up to god for that end under the law. vii . but we must now further consider , whether this be all attributed to christ in order to expiation in scripture ; i. e. whether those words which of themselves do imply the aversion of the wrath of god , when used concerning other sacrifices , when applied to the sacrifice of christ , do only imply the begetting faith in us , or a declaration of pardon . the words which are used to this purpose , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are all applied to the blood of christ , and the dispute is , whether they signifie no more but a declaration of pardon , or a means to beget faith in us . the first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crellius acknowledgeth do frequently signifie deliverance from guilt and punishment ; but , he saith , they may likewise signifie a declaration of that deliverance , as decreed by god , or a purging from the sins themselves , or from the custom of sinning . so that by crellius his own confession , the sense we contend for is most proper and usual , the other are more remote , and only possible ; why then should we forsake the former sense , which doth most perfectly agree to the nature of a sacrifice , which the other senses have no such relation to , as that hath ? for these being the words made use of in the new testament , to imply the force and efficacy of a sacrifice , why should they not be understood in the same sense which the hebrew words are taken in , when they are applied to the sacrifices under the law ? we are not enquiring into all possible senses of words , but into the most natural and agreeable to the scope of them that use them : and that we shall make it appear to be the same , we plead for in the places in dispute between us ; as , john . . the blood of iesus christ his son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purgeth us from all sin , heb. . , . if the blood of bulls , and of goats , and the ashes of an heifer , sprinkling the unclean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sanctifieth to the purifying of the flesh , how much more shall the blood of christ purge your consciences from dead works , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he had by himself purged our sins . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used with a respect to the blood of christ , heb. . . apocalyp . . . and because remission of sin was looked on as the consequent of expiation by sacrifice under the law ; therefore that is likewise attributed to the blood of christ , matth. . . this is the blood of the new testament which was shed for many , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the remission of sins , eph. . . in whom we have redemption through his blood , the remission of sins , and to the same purpose , coloss. . . and from hence we are said to be justified by his blood , rom. . . and christ is said to be a propitiation through faith in his blood , rom. . . the substance of all that crellius replies to these places is , that those words which do properly signifie the thing it self , may very conveniently be taken only for the declaration of it , when the performance of the thing doth follow by vertue of that declaration : which then happens , when the declaration is made of the thing decreed by another , and that in the name and by the command of him who did decree it . and in this sense , christ by his blood may be said to deliver us from the punishment of our sins , by declaring or testifying to us the will and decree of god for that purpose . but this answer is by no means sufficient , upon these considerations ; . because it doth not reach the proper and natural sense of the words , as crellius himself confesseth ; and yet he assigns no reason at all , why we ought to depart from it , unless the bare possibility of another meaning be sufficient . but how had it been possible for the efficacy of the blood of christ for purging away the guilt of our sins , to have been expressed in clearer and plainer terms than these , which are acknowledged of themselves to signifie as much as we assert ? if the most proper expressions for this purpose , are not of force enough to perswade our adversaries , none else could ever do it : so that it had been impossible for our doctrine to have been delivered in such terms , but they would have found out ways to evade the meaning of them . it seems very strange , that so great an efficacy should not only once or twice , but so frequently be attributed to the blood of christ for expiation of sin , if nothing else were meant by it , but that christ by his death did only declare that god was willing to pardon sin ? if there were danger in understanding the words in their proper sense , why are they so frequently used to this purpose ? why are there no other places of scripture that might help to undeceive us , and tell us plainly , that christ dyed only to declare his father's will ? but what ever other words might signifie , this was the only true meaning of them . but what miserable shifts are these , when men are forced to put off such texts which are confessed to express our doctrine , only by saying that they may be otherwise understood ? which destroys all kind of certainty in words ; which by reason of the various use of them , may be interpreted to so many several senses , that if this liberty be allowed , upon no other pretence , but that another meaning is possible , men will never agree about the intention of any person in speaking . for upon the same reason , if it had been said , that christ declared by his death god's readiness to pardon , it might have been interpreted , that the blood of christ was therefore the declaration of god's readiness to pardon , because it was the consideration upon which god would do it : so that if the words had been as express for them , as they are now against them , according to their way of answering places , they would have been reconcileable to our opinion . . the scripture in these expressions , doth attribute something peculiar to the blood of christ ; but if all that were meant by it were no more , than the declaring god's will to pardon , this could in no sense be said to be peculiar to it . for this was the design of the doctrine of christ , and all his miracles were wrought to confirm the truth of that part of his doctrine , which concerned remission of sins as well as any other : but how absurd would it have been to say , that the miracles of christ purge us from all sin , that through christ healing the sick , raising the dead , &c. we have redemption , even the forgiveness of sins , which are attributed to the blood of christ ? but if no other respect , than as a testimony to the truth of the doctrine of remission of sins , they were equally applicable to one as to the other . besides , if this had been all intended in these expressions , they were the most incongruously applied to the blood of christ ; nothing seeming more repugnant to the doctrine of the remission of sins , which was declared by it , than that very thing by which it was declared , if no more were intended by it : for how unsuitable a way was it to declare the pardon of the guilty persons , by such severities used towards the most innocent ! who could believe , that god should declare his willingness to pardon others , by the death of his own son ; unless that death of his be considered as the meritorious cause for procuring it ? and in that sense we acknowledge , that the death of christ was a declaration of god's will and decree to pardon , but not meerly as it gave testimony to the truth of his doctrine ( for in that sense the blood of the apostles and martyrs might be said to purge us from sin , as well as the blood of christ ) but because it was the consideration upon which god had decreed to pardon . and so as the acceptance of the condition required , or the price paid , may be said to declare or manifest , the intention of a person to release or deliver a captive : so god's acceptance of what christ did suffer for our sakes , may be said to declare his readiness to pardon us upon his account . but then this declaration doth not belong properly to the act of christ in suffering ; but to the act of god in accepting : and it can be no other ways known , than god's acceptance is known ; which was not by the sufferings , but by the resurrection of christ. and therefore the declaring gods will and decree to pardon , doth properly belong to that : and if that had been all which the scripture had meant , by purging of sin by the blood of christ , it had been very incongruously applied to that , but most properly to his resurrection . but these phrases being never attributed to that which most properly might be said to declare the will of god ; and being peculiarly attributed to the death of christ , which cannot be said properly to do it ; nothing can be more plain , than that these expressions ought to be taken in that which is confessed to be their proper sense ; viz. that expiation of sin , which doth belong to the death of christ , as a sacrifice for the sins of the world . viii . but yet socinus and crellius have another subter●uge , ( for therein lies their great art , in seeking rather by any means to escape their enemies , than to overcome them . ) for being sensible , that the main scope and design of the scripture is against them , they seldom , and but very weakly assault : but shew all their subtlety in avoiding by all imaginable arts , the force of what is brought against them . and the scripture being so plain in attributing such great effects to the death of christ , when no other answer will serve turn , then they tell us , that the death of christ is taken metonymically for all the consequents of his death ; viz. his resurrection , exaltation , and the power and authority which he hath at the right hand of his father . but how is it possible to convince those , who by death , can understand life ▪ by sufferings , can mean glory ; and by the shedding of blood , sitting at the right hand of god ? and that the scripture is very far from giving any countenance to these bold interpretations , will appear by these considerations ; . because the effect of expiation of our sins , is attributed to the death of christ , as distinct from his resurrection ; viz. our reconciliation with god , rom. . . for if when we were enemies , we were reconciled to god by the death of h●● son ; much more being reconciled , we shall be saved by his life . to which crellius answers , that the apostle doth not speak of the death of christ alone , or as it is considered distinct from the consequences of it ; but only that our reconciliation was effected by the death of christ intervening . but nothing can be more evident to any one , who considers the design of the apostles discourse , than that he speaks of what was peculiar to the death of christ : for therefore it is said , that christ died for the ungodly . for scarcely for a righteous man will one die : but god commendeth his love towards us , in that while we were yet sinners , christ died for us . much more then being now justified by his blood , we shall be saved through him ; upon which those words follow , for if when we were enemies , we were reconciled to god by the death of his son , &c. the reconciliation here mentioned , is attributed to the death of christ in the same sense , that it is mentioned before ; but there it is not mentioned as a bare condition intervening in order to something farther ; but as the great instance of the love both of god and christ ; of god , in sending his son ; of christ , in laying down his life for sinners , in order to their being justified by his blood . but where is it that st. paul saith , that the death of christ had no other influence on the expiation of our sins , but as a bare condition intervening in order to that power and authority whereby he would expiate sins ? what makes him attribute so much to the death of christ , if all the benefits we enjoy depend upon the consequences of it ; and no otherwise upon that , than meerly as a preparation for it ? what peculiar emphasis were there in christ's dying for sinners , and for the ungodly ; unless his death had a particular relation to the expiation of their sins ? why are men said to be justified by his blood , and not much rather by his glorious resurrection , if the blood of christ be only considered as antecedent to the other ? and that would have been the great demonstration of the love of god which had the most immediate influence upon our advantage : which could not have been the death in this sense , but the life and glory of christ. but nothing can be more absurd than what crellius would have to be the meaning of this place , viz. that the apostle doth not speak of the proper force of the death of christ distinct from his life ; but that two things are opposed to each other for the effecting of one of which the death of christ did intervene , but it should not intervene for the other ; viz. it did intervene for our reconciliation , but it should not for our life . for did not the death of christ equally intervene for our life as for our reconciliation ? was not our eternal deliverance the great thing designed by christ , and our reconciliation in order to that end ? what opposition then can be imagined , that it should be necessary for the death of christ to intervene in order to the one than in order to the other ? but he means , that the death of christ should not intervene any more ; what need that , when it is acknowledged by themselves , that christ died only for this end before , that he might have power to bestow eternal life on them that obey him ? but the main force of the apostles argument lies in the comparison between the death of christ having respect to us as enemies in order to reconciliation , and the life of christ to us considered as reconciled ; so that if he had so much kindness for enemies , to die for their reconciliation , we may much more presume that he now living in heaven will accomplish the end of that reconciliation , in the eternal salvation of them that obey him . by which it is apparent that he speaks of the death of christ , in a notion proper to it self , having influence upon our reconciliation ; and doth not consider it metonymically as comprehending in it , the consequents of it . ix . . because the expiation of sins is attributed to christ antecedently to the great consequents of his death , viz. his sitting at the right hand of god , heb. . . when he had by himself purged our sins , sate down on the right hand of his majesty on high , heb. . . but by his own blood he entred in once into the holy place , having obtained eternal redemption for us . to these places crellius gives a double answer . . that indefinite particles ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) being joyned with verbs of the preterperfect tense do not always require that the action expressed by them , should precede that which is designed in the verbs to which they are joyned ; but they have sometimes the force of particles of the present or imperfect tense ; which sometimes happens in particles of the preterperfect tense , as matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and several other instances produced by him : according to which manner of interpretation the sense he puts upon those words , heb. . . is christ by the shedding of his blood entred into the holy of holies , and in so doing he found eternal redemption , or the expiation of sins . but not to dispute with crellius concerning the importance of the aorist being joyned with a verb of the preterperfect tense , which in all reason and common acceptation doth imply the action past by him who writes the words antecedent to his writing of it , as is plain in the instances produced by crellius ; but according to his sense of christ's expiation of sin , it was yet to come after christ's entrance into heaven , and so it should have been more properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not i say to insist upon that , the apostle manifests , that he had a respect to the death of christ in the obtaining this eternal redemption , by his following discourse : for v. . he compares the blood of christ in point of efficacy for expiation of sin , with the blood of the legal sacrifices : whereas if the expiation meant by him had been found by christ's oblation of himself in heaven , he would have compared christ's entrance into heaven in order to it , with the entrance of the high-priest into the holy of holies , and his argument had run thus . for if the high-priest under the law did expiate sins by entring into the holy of holies ; how much more shall the son of god entring into heaven expiate the sins of mankind ? but we see the apostle had no sooner mention'd the redemption obtained for us ; but he presently speaks of the efficacy of the blood of christ in order to it , and as plainly asserts the same , v. . and for this cause he is the mediator of the new testament , that by means of death , for the redemption of the transgressions which were under the first testament , they which were called might receive the promise of eternal inheritance . why doth the apostle here speak of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the expiation of sins by the means of death ; if he had so lately asserted before that the redemption or expiation was found not by his death , but by his entrance into heaven ? and withal the apostle here doth not speak of such a kind of expiation as wholly respects the future , but of sins that were under the first testament , not barely such as could not be expiated by vertue of it , but such as were committed during the time of it , although the levitical law allowed no expiation for them . and to confirm this sense , the apostle doth not go on to prove the necessity of christ's entrance into heaven ; but of his dying , v. , , . but granting that he doth allude to the high priest's entring into the holy of holies , yet that was but the representation of a sacrifice already offer'd , and he could not be said to find expiation by his entrance ; but that was already found by the blood of the sacrifice , and his entrance was only to accomplish the end for which the blood was offer'd up in sacrifice . and the benefit which came to men is attributed to the sacrifice , and not to the sprinkling of blood before the mercy-seat : and whatever effect was consequent upon his entrance into the sanctuary , was by vertue of the blood which he carried in with him , and was before shed at the altar . neither can it with any reason be said , that if the redemption were obtained by the blood of christ , there could be no need of his entrance into heaven ; since we do not make the priesthood of christ to expire at his death ; but that he is in heaven a merciful high-priest in negotiating the affairs of his people with god , and there ever lives to make intercession for them . x. crellius answers , that granting the aorist being put before the verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should imply such an action which was antecedent to christ's sitting at the right hand of god , yet it is not there said , that the expiation of sins was made before christ's entrance into heaven ; for those , saith he , are to be considered as two different things ; for a prince first enters into his palace , before he sits upon his throne . and therefore , saith he , christ may be said to have made expiation of sins , before he sate down at the right hand of his father , not that it was done by his death , but by his entrance into heaven , and offering himself to god there , by which means he obtained his sitting on the right hand of the majesty on high , and thereby the full power of remission of sins , and giving eternal life . to which i answer , . that the scripture never makes such a distinction between christ's entrance into heaven , and sitting at the right hand of god ; which latter implying no more but the glorious state of christ in heaven , his entrance into heaven doth imply it : for therefore god exalted him to be a prince and a saviour : and the reason of the power and authority given him in heaven is no where attributed to his entrance into it as the means of it ; but our saviour before that tells us , that all power and authority was committed to him ; and his very entrance into heaven was a part of his glory ; and given him in consideration of his sufferings ; as the apostle plainly asserts ; and he became obedient to death , even the death of the cross , wherefore god hath highly exalted him , &c. there can be then no imaginable reason to make the entrance of christ into heaven , and presenting himself to god there , a condition or means of obtaining that power and authority which is implyed in his sitting at the right hand of god. . supposing , we should look on these as distinct , there is as little reason to attribute the expiation of sin to his entrance , considered as distinct from the other : for the expiation of sins in heaven being by crellius himself confessed to be by the exercise of christ's power , and this being only the means to that power , how could christ expiate sins by that power which he had not ? but of this i have spoken before , and shewed that in no sense allowed by themselves the expiation of sins can be attributed to the entrance of christ into heaven as distinct from his sitting at the right hand of god. thus much may suffice to prove , that those effects of an expiatory sacrifice , which do respect the sins committed , do properly agree to the death of christ. xi . i now come to that which respects the person , considered as obnoxious to the wrath of god by reason of his sins ; and so the effect of an expiatory sacrifice is atonement and reconciliation . by the wrath of god , i mean , the reason which god hath from the holiness and justice of his nature , to punish sin in those who commit it : by the means of atonement and reconciliation , i mean , that in consideration of which , god is willing to release the sinner from the obligation to punishment he lies under by the law of god , and to receive him into favour upon the terms which are declared by the doctrine of christ. and that the death of christ was such a means of atonement and reconciliation for us , i shall prove by those places of scripture which speak of it . but crellius would seem to acknowledge , that if grotius seem to contend for no more , than that christ did avert that wrath of god which men had deserved by their sins , they would willingly yield him all that he pleads for : but then he adds , that this deliverance from the wrath to come , is not by the death , but by the power of christ. so that the question is , whether the death of christ were the means of atonement and reconciliation between god and us ? and yet crellius would seem willing to yield too , that the death of christ may be said to avert the wrath of god from us , as it was a condition in order to it ; for in that sence it had no more influence upon it than his birth had : but we have already seen , that the scripture attributes much more to the death and blood of christ , in order to the expiation of sin . we do not deny , that the death of christ may be called a condition , as the performance of any thing in order to an end , may be called the condition upon which that thing is to be obtained ; but we say , that it is not a bare condition , but such a one as implies a consideration , upon which the thing is obtained , being such as answers the end of him that grants it : by which means it doth propitiate or atone him , who had before just reason to punish , but is now willing to forgive and be reconciled to them , who have so highly offended him . and in this sense we assert , that christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a propitiation for our sins , john . . — . . which we take in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is taken for the sin-offering for atonement , ezek. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall offer a sin-offering ; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies and in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken , ezek. . . and the ram for atonement is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , numb . . . and thence the high-priest when he made an atonement , is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , maccab. . . which is of the greater consequence to us , because crellius would not have the sense either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be taken from the common use of the word in the greek tongue ; but from that which some call the hellenistical use of it ; viz. that which is used in the greek of the new testament , out of the lxx . and the apocryphal greek ; in both which we have found the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a sense fully correspondent to what we plead for . but he yet urges , and takes a great deal of pains to prove , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not always signifie to be appeased by another , but sometimes signifies to be propitious and merciful in pardoning ; and sometimes to expiate , and then signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which if it be granted , proves nothing against us , having already proved , that those words do signifie the aversion of the wrath of god by a sacrifice , and that there is no reason to recede from that signification , when they are applied to the blood of christ. and we do not contend , that when the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is applied to him that doth forgive , it doth imply appeasing ; but the effect of it , which is pardoning ; but that which we assert , is , that when it is applied to a third person , or a thing made use of in order to forgiveness , then we say it signifies the propitiating him that was justly displeased : so as by what was done or suffered for that end , he is willing to pardon what he had just reason to punish . so moses is said , to make atonement for the people by his prayers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . and we may see verse . how much god was displeased before . and moses besought the lord his god , and said , why doth thy wrath wax hot against thy people ? and verse . turn from thy fierce wrath , and repent of this evil against thy people , and then it is said , verse . the lord was atoned for the evil which he thought to do unto his people . i would therefore willingly know , why moses might not here properly be said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore since it is so very often said in the levitical law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the accusative case scarce ever put but in two cases ; ( viz. when these words are applied to inanimate things , as the altar , &c. or when to god himself , implying forgiveness ) what reason can we assign more probable for this different construction , than that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , the verb hath a respect to the offended party as the accusative understood ? as christ is said in the places mentioned to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ought in reason to be understood as those words after moses his intercession , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but crellius asks , why then do we never read once concerning the priest , that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but we read that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and god is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to this i answer , . that the reason why the person propitiated , is not expressed , is , because it was so much taken for granted , that the whole institution of sacrifices did immediately respect god , and therefore there was no danger of mistaking , concerning the person who was to be atoned . . i wonder crellius can himself produce no instance where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used with respect to the sacrifices , and the persons whose offences are remitted by the atonement ; but where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a relation to that , it is still joyned with a preposition relating either to the person or to the offences ; if no more were understood when it is so used , than when god himself is said to do it , why is not the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well said of the priest , as it is of god ? from whence grotius his sense of heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is far more agreeable to the use of the phrase in the old testament , than that which crellius would put upon it . therefore since the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to christ , we ought to take it in the sense proper to a propitiatory sacrifice : so it is said by moses , where god is left out , but is necessarily understood , after the people had provoked god by their idolatry ; ye have sinned a great sin : and now i will go up unto the lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that i may make an atonement for your sin : what way could moses be said to make this atonement , but by propitiating god ; yet his name is not there expressed , but necessarily understood . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the most proper sense for appeasing the anger of a person , gen. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sam. . . which places have been already insisted on , in the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that those places wherein christ is said to be a propitiation for our sins , are capable of no other sense , will appear from the consideration of christ , as a middle person between god and us ; and therefore his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cannot be parallel with that phrase , where god himself is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for christ is here considered as interposing between god and us , as moses and the priests under the law did between god and the people , in order to the averting his wrath from them . and when one doth thus interpose in order to the atonement of the offended party , something is always supposed to be done or suffered by him , as the means of that atonement . as iacob supposed the present he made to his brother would propitiate him ; and david appeased the gibeonites by the death of saul's sons , both which are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so the shedding of the blood of sacrifices before and under the law , was the means of atoning god for the sins they committed . what reason can there be then why so receiv'd a sense of atonement , both among the iews , and all other nations at that time when these words were written , must be forsaken ; and any other sense be embraced , which neither agrees with the propriety of the expression , nor with so many other places of scripture , which make the blood of christ to be a sacrifice for the expiation of sin ? xii . neither is it only our atonement , but our reconciliation is attributed to christ too , with a respect to his death and sufferings . as in the place before insisted on . for if when we were enemies , we were reconciled to god by the death of his son ; and more largely in the second epistle to the corinthians . and all things are of god , who hath reconciled us to himself by iesus christ , and hath given to us the ministry of reconciliation : to wit , that god was in christ reconciling the world unto himself , not imputing their trespasses unto them , and hath committed to us the word of reconciliation . for he hath made him to be sin for us who knew no sin , that we might be made the righteousness of god in him . and to the ephesians , and that he might reconcile both unto god in one body by his cross , having slain the enmity thereby . to the same purpose to the colossians , and having made peace through the blood of his cross , by him to reconcile all things to himself , by him i say whether they be things in heaven or in earth ; and you that were sometimes alienated and enemies in your mind by wicked works , yet now hath he reconciled , in the body of his flesh through death . two things the substance of crellius his answer may be reduced to concerning these places . . that it is no where said that god was reconciled to us , but that we are reconciled to god , and therefore this reconciliation doth not imply any averting of the anger of god. . that none of these places do assert any reconciliation with god antecedent to our conversion , and so that the reconciliation mention'd implies only the laying aside our enmity to god by our sins . i begin with the first of these , concerning which we are to consider not barely the phrases used in scripture , but what the nature of the thing implies ; as to which a difference being supposed between god and man on the account of sin , no reconciliation can be imagined but what is mutual . for did man only fall out with god , and had not god just reason to be displeased with men for their apostasie from him ? if not , what made h●m so severely punish the first sin that ever was committed by man ? what made him punish the old world for their impieties by a deluge ? what made him leave such monuments of his anger against the sins of the world in succeeding ages ? what made him add such severe sanctions to the laws he made to the people of the iews ? what made the most upright among them so vehemently to deprecate his wrath and displeasure upon the sense of their sins ? what makes him declare not only his hatred of the sins of men , but of the persons of those who commit them ; so far as to express the greatest abhorrency of them ? nay , what makes our adversaries themselves to say , that impiety is in its own nature hateful to god , and stirs him up to anger against all who commit it ? what means , i say , all this , if god be not angry with men on the account of sin ? well then ; supposing god to be averse from men by reason of their sins , shall this displeasure always continue or not ? if it always continues , men must certainly suffer the desert of their sins ; if it doth not always continue , then god may be said to be reconciled in the same sense that an offended party is capable of being reconciled to him who hath provoked him . now there are two ways whereby a party justly offended may be said to be reconciled to him that hath offended him . first , when he is not only willing to admit of terms of agreement , but doth declare his acceptance of the mediation of a third person , and that he is so well satisfied with what he hath done in order to it , that he appoints this to be published to the world to assure the offender , that if the breach continues , the fault wholly lies upon himself . the second is , when the offender doth accept of the terms of agreement offered , and submits himself to him whom he hath provoked , and is upon that received into favour . and these two we assert must necessarily be distinguished in the reconciliation between god and us . for upon the death and sufferings of christ , god declares to the world he is so well satisfied with what christ hath done and suffered in order to the reconciliation between himself and us , that he now publishes remission of sins to the world upon those terms which the mediator hath declared by his own doctrine , and the apostles he sent to preach it : but because remission of sins doth not immediately follow upon the death of christ , without supposition of any act on our part , therefore the state of favour doth commence from the performance of the conditions which are required from us . so that upon the death of christ god declaring his acceptance of christ's mediation , and that the obstacle did not lie upon his part ; therefore those messengers who were sent abroad into the world to perswade men to accept of these terms of agreeement , do insist most upon that which was the remaining obstacle , viz. the sins of mankind , that men by laying aside them , would be now reconciled to god , since there was nothing to hinder this reconciliation , their obstinacy in sin excepted . which may be a very reasonable account why we read more frequently in the writings of the apostles , of mens duty in being reconciled to god ; the other being supposed by them as the foundation of their preaching to the world , and is insisted on by them upon that account , as is clear in that place to the corinthians , that god was in christ reconciling the world to himself , not imputing unto men their trespasses , and hath committed to us the word of reconciliation ; and therefore adds , now then we are ambassadors for christ , as though god did beseech you by us , we pray you in christ's stead be ye reconciled to god : and least these words should seem dubious , he declares that the reconciliation in christ was distinct from that reconciliation he perswades them to ; for the reconciliation in christ he supposeth past , v. . all things are of god , who hath reconciled us to himself by iesus christ , and v. . he shews us how this reconciliation was wrought : for he hath made him to be sin for us who knew no sin , that we might be made the righteousness of god in him . crellius here finds it necessary to acknowledge a twofold reconciliation , but hopes to escape the force of this place by a rare distinction of the reconciliation as preached by christ , and by his apostles ; and so god's having reconciled the world to himself by iesus christ is nothing else but christ's preaching the gospel himself , who afterwards committed that office to his apostles . but if such shifts as these will serve to baffle mens understandings , both they were made , and the scripture were written to very little purpose ; for if this had been all the apostle had meant , that christ preached the same doctrine of reconciliation before them , what mighty matter had this been to have solemnly told the world , that christ's apostles preached no other doctrine , but what their master had preached before ? especially if no more were meant by it , but that men should leave their sins , and be reconciled to god. but besides , why is the ministry of reconciliation , then attributed only to the apostles , and not to christ , which ought in the first place to have been given to him , since the apostles did only receive it from him ? why is that ministry of reconciliation said to be , viz. that god was in christ reconciling the world to himself ? was this all the subject of the apostles preaching , to tell the world , that christ perswaded men to leave off their sins ? how comes god to reconcile the world to himself by the preaching of christ , since christ himself saith , he was not sent to preach to the world ; but to the lost sheep of the house of israel ? was the world reconciled to god by the preaching of christ , before they had ever heard of him ? why is god said not to impute to men their trespasses by the preaching of christ , rather than his apostles ; if the not imputing were no more than declaring god's readiness to pardon ; which was equally done by the apostles as by christ himself ? lastly , what force or dependance is there in the last words , for he made him to be sin for us , who knew no sin , &c. if all he had been speaking of before had only related to christ's preaching ? how was he made sin more than the apostles , if he were only treated as a sinner upon the account of the same doctrine which they preached equally with him ? and might not men be said to be made the righteousness of god in the apostles , as well as in christ , if no more be meant , but being perswaded to be righteous , by the doctrine delivered to them ? in the two latter places , eph. . . coloss. . . &c. it is plain , that a twofold reconciliation is likewise mentioned , the one of the iews and gentiles to one another , the other of both of them to god. for nothing can be more ridiculous than the exposition of socinus , who would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be joyned with the verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but to stand by it self , and to signifie that this reconciliation of the iews and gentiles did tend to the glory of god. and crellius , who stands out at nothing , hopes to bring off socinus here too ; by saying , that it is very common , for the end to which a thing was appointed to be expressed by a dative case following the verb ; but he might have spared his pains in proving a thing no one questions ; the shorter answer had been to have produced one place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever signifies any thing but to be reconciled to god as the offended party ; or where-ever the dative of the person following the verb importing reconciliation , did signifie any thing else but the party with whom the reconcil●ation was to be made . as for that obj●ction concerning things in heaven being reconciled : that phrase doth not import such a reconciliation of the angels as of m●n , ●u● that men and angels upon the reconciliation of men to god , become one body under christ , and are gathered together in him , as the apostle expresseth it , eph. . . xiii . . having thus far proved , that the effects of an expiatory sacrifice do belong to the death of christ , nothing now remains but an answer to be made to two objections , which are commonly insisted on by our adversaries . the first is , that god was reconciled before he sent his son , and therefore christ could not die to reconcile god to us . the second is , that the doctrine of satisfaction asserted by us , is inconsistent with the freeness of god's grace in the remission of sins : both which will admit of an easie solution upon the principles of the foregoing discourse . to the first i answer , that we assert nothing inconsistent with that love of god , which was discovered in sending his son into the world ; we do not say , that god hated mankind so mu●h on the account of sin , that it was impossible he should ever admit of any terms of reconciliation with them , which is the only thing inconsistent with the greatness of god's love , in sending christ into the world ; but we adore and magnifie the infiniteness and unexpressible greatness of his love , that nothwithstanding all the contempt of the former kindness and mercies of heaven , he should be pleased to send his own son to die for sinners , that they might be reconciled to him . and herein was the great love of god manifested , that while we were enemies and sinners , christ died for us , and that for this end , that we might be reconciled to god by his death . and therefore surely , not in the state of favour or reconciliation with god then . but it were worth the while , to understand what it is our adversaries mean , when they say , god was reconciled when he sent his son , and therefore he could not die to reconcile god to us . either they mean , that god had decreed to be reconciled upon the sending his son , or that he was actually reconciled when he sent him : if he only decreed to be reconciled , that was not at all inconsistent with christ's dying to reconcile god and us in pursuance of that decree : if they mean , he was actually reconciled , then there was no need for christ to die to reconcile god and us ; but withal , actual reconciliation implies pardon of sin ; and if sin were actually pardoned before christ came , there could be no need of his coming at all , and sins would have been pardoned before committed ; if they were not pardoned , notwithstanding that love of god , then it can imply no more , but that god was willing to be reconciled . if therefore the not-remission of sins were consistent with that love of god , by which he sent christ into the world , then notwithstanding that he was yet capable of being reconciled by his death . so that our adversaries are bound to reconcile that love of god , with not presently pardoning the sins of the world , as we are to reconcile it with the ends of the death of christ , which are asserted by us . xiv . to the other obejction , concerning the inconsistency of the freeness of god's grace with the doctrine of satisfaction . i answer , either god's grace is so free as to exclude all conditions , or not : if it be so free , as to exclude all conditions , then the highest antinomianism is the tru●st doctrine ; for that is the highest degree of the freeness of grace , which admits of no conditions at all . if our adversaries say , that the freeness of grace is consistent with conditions required on our part , why shall it not admit of conditions on god's part ? especially , when the condition required , tends so highly to the end of god's governing the world , in the manifestation of his hatred against sin , and the vindication of the honour of his laws by the sufferings of the son of god in our stead , as an expiatory sacrifice for our sins . there are two things to be considered in sin , the dishonour done to god , by the breach of his laws , and the injury men do to thems●lves by it ; now remission of sins , that respects the injury which men bring upon themselves by it ; and that is free , when the penalty is wholly forgiven , as we assert it is by the gospel to all penitent sinners : but shall not god be free to vindicate his own honour , and to declare his righteousness to the world , while he is the iustifier of them that believe ? shall men in case of defamation , be bound to vindicate themselves , though they freely forgive the authors of the slander , by our adversaries own doctrine ? and must it be repugnant to god's grace , to admit of a propitiatory sacrifice , that the world may understand , that it is no such easie thing to obtain pardon of sin committed against god ; but that as often as they consider the bitter sufferings of christ , in order to the obtaining the forgiveness of our sins , that should be the greatest argument to disswade them from the practice of them ? but why should it be more inconsistent with the sacrifice of christ , for god freely to pardon sin , than it was ever presumed to be in all the sacrifices of either iews or gentiles ? who all supposed sacrifices necessary in order to atonement ; and yet thought themselves obliged to the goodness of god in the remission of their sins ? nay we find that god himself , in the case of abimelech , appointed abraham to pray for him , in order to his pardon ; and will any one say , this was a derogation to the grace of god in his pardon ? or to the pardon of iob's friends , because iob was appointed to sacrifice for them ? or to the pardon of the israelites , because god out of kindness to them , directed them by the prophets , and appointed the means in order to it ? but although god appointed our high-priest for us , and out of his great love sent him into the world , yet his sacrifice was not what was given him , but what he freely underwent himself ; he gave us christ , but christ offered up himself a full , perfect and sufficient sacrifice , oblation and satisfaction for the sins of the world . thus , sir , i have now given you a larger account of what i then more briefly discoursed of , concerning the true reason of the sufferings of christ ; and heartily wishing you a right understanding in all things , and requesting from you an impartial consideration of what i have written , i am , sir , your , &c. e. s. ian. . ● . the mysteries of the christian faith asserted and vindicated : in a sermon preached at s. laurence-jewry in london , april the th . . by the right reverend father in god , edward lord bishop of worcester . london , printed by i. h. for henry mortlock at the phoenix in st. paul's church-yard , . a sermon preached at s. laurence-jury , april the th . . tim . i. . this is a faithful saying and worthy of all acceptation , that christ iesus came into the world to save sinners , of whom i am chief . if these words were to be understood without any restriction or limitation that christ iesus came into the world to save sinners , they would overthrow the great design of the gospel , and make its excellent precepts useless and ineffectual . for , to what purpose should men be put upon the severe practice of repentance , mortification and a continued course of a holy life , if the meer being sinners did sufficiently qualifie them for salvation ? this indeed would be thought a doctrine worthy of all acceptation by the greatest sinners ; but it could not be a faithful saying , being not agreeable either to the nature of god , or revelation of his will by christ iesus . but s. paul speaks of such sinners as himself had been , i. e. such as had been great sianers , but had truly and sincerely repented . of whom i am chief . what then ? must we look on him as the standard and measure of such sinners whom christ iesus came to save ? what will then become of all those who have been sinners of a higher rank than ever he was ? it 's true in the verses before the text , he sets out his sins , as a humble penitent is wont to do , with the worst colours and deepest aggravations , who was before a blasphemer and a persecutor , and injurious ; but yet he adds , that he obtained mercy because he did it ignorantly , in unbelief . how then is s. paul the chief of sinners ? are sins of ignorance and mistake the greatest of sins , for which christ died ? is there no expiation for any other by iesus christ ? what will become then of all such who sin against knowledge and conscience , and not in ignorance and vnbelief ? can none of these hope for mercy by christ iesus , although they do truly repent ? but the blood of christ is said elsewhere to cleanse us from all sin ; not , while we continue in them , but if we repent and forsake them . and iesus christ is said to be a propitiation for our sins ; and not for ours only , but for the sins of the whole world. and therefore this expression of s. paul notes his great humility and deep sense of his own sins ; but doth not exclude others from the hopes of pardon whose sins have other aggravations than his had . for , if we leave out the last words as peculiar to his case , yet the other contain in them a true proposition and of the greatest importance to mankind ; this is a faithful saying and worthy of all acceptation , that christ iesus came into the world to save sinners . this , you may say , is a matter out of all doubt among all such who hope for salvation by christ iesus ; for all are agreed , that one way or other we are to be saved by him . but there is great difficulty as to the way of saving sinners by christ iesus ; whether by the doctrine and example of the man christ iesus , by the power he attained through his sufferings ; or , by the eternal son of god's assuming our nature and suffering in our stead in order to the reconciling god to us and making a propitiation for our sins . these are two very different hypotheses or notions of christ's coming to save sinners ; and the former seems more easie to be understood and believed ; and the other seems to have insuperable difficulties in point of reason ; and to run our religion into mysteries , which expose our faith and make christianity appear contemptible to men of sense and understanding . is it not therefore much better to embrace such a scheme of it , as will have the least objection against it , that so men of reason may not be tempted to infidelity , and men of superstition may not under the colour of mysteries bring in the most absurd and unreasonable doctrines ? these are plausible insinuations , and would be apt to prevail on considering mens minds , if they were to form and make a religion that might be most accommodated to the genius and humour of the age they live in . and truly no men ( by their own authority ) can pretend to a right to impose on others any mysteries of faith , or any such things which are above their capacity to understand . but that is not our case ; for we all profess to believe and receive christianity as a divine revelation ; and god ( we say ) may require from us the belief of what we may not be able to comprehend , especially if it relates to himself , or such things which are consequent upon the union of the divine and human nature . therefore our business is to consider , whether any such things be contained in that revelation which we all own ; and if they be , we are bound to believe them , although we are not able to comprehend them . now here are two remarkable characters in these words , by which we may examin these different hypotheses concerning the way of salvation by iesus christ. i. it is a faithfull saying , and therefore must be contained in that revelation which god hath made concerning our salvation by christ. ii. it is worthy of all acceptation ; i. e. most useful and beneficial to mankind . now by these two i shall procceed in the examination of them . i. which is most agreeable to the revealed will of god. ii. which doth offer fairest for the benefit and advantage of mankind . i. which is most agreeable to the revealed will of god. for that we are sure is the most faithfull saying ; since men of wit and reason may deceive us , but god cannot . when the apostles first preached this doctrine to the world , they were not bound to believe what they affirmed to be a faithfull saying till they gave sufficient evidence of their authority from god , by the wonderfull assistance of the holy ghost . but now this faithfull saying is contained in the books of the new testament , by which we are to judge of the truth of all christian doctrines . and when two different senses of places of scripture are offer'd , we are to consider , which is most reasonable to be preferr'd . and herein we are allow'd to exercise our reason as much as we please ; and the more we do so , the sooner we shall come to satisfaction in this matter . now according to reason we may judge that sense to be preferr'd , ( . ) which is most plain and easie and agreeable to the most receiv'd sense of words ; not that which is forced and intricate , or which puts improper and metaphorical senses upon words which are commonly taken in other senses ; especially when it is no sacramental thing , which in its own nature is figurative . ( . ) that which suits most with the scope and design not only of the particular places , but of the whole new testament ; which is , to magnifie god and to depress man ? to set forth , the infinite love and condescension of god in giving his son to be a propitiation for our sins ; to set up the worship of one true god in opposition to creatures ; to represent and declare the mighty advantages mankind receive by the sufferings of christ iesus . ( . ) that which hath been generally receiv'd in the christian church to be the sense of those places . for , we are certain , this was always look'd on as a matter of great concernment to all christians ; and they had as great capacity of understanding the sense of the apostles : and the primitive church had greater helps for knowing it than others at so much greater distance . and therefore the sense is not to be taken from modern inventions , or criticisms , or pretences to revelation ; but that which was at first deliver'd to the christian church and hath been since received and embraced by it in the several ages ; and hath been most strenuously asserted , when it hath met with opposition , as founded on scripture and the general consent of the christian church . ( . ) that which best agrees with the characters of those persons from whom we recive the christian faith ; and those are christ iesus and his holy apostles . for , if their authority be lost , our religion is gone ; and their authority depends upon their sincerity and faithfulness , and care to inform the world aright in matters of so great importance . ( . ) i begin with the character which the apostles give of christ iesus himself ; which is , that he was a person of the greatest humility and condescension , that he did not assume to himself that which he might justly have done . for let the words of s. paul be understood either as to the nature , or dignity of christ , it is certain that they must imply thus much , that when christ iesus was here on earth , he was not of a vain assuming humour , that he did not boast of himself , nor magnifie his own greatness , but was contented to be look'd on as other men ; although he had at that time far greater and diviner excellency in him than the world would believe . less than this , cannot be made of those words of the apostle , who being in the form of god , he thought it not robbery to be equal with god , but made himself of no reputation , and took upon him the form of a servant . now this being the character given of him , let us consider what he doth affirm concerning himself . for although he was far from drawing the people after him , by setting forth his own perfections ; yet upon just occasions , when the iews contested with him , he did assert such things , which must savour of vanity and ostentation , or else must imply that he was the eternal son of god. for , all mankind are agreed that the highest degree of ambition lies in affecting divine honour , or for a meer man to be thought a god. how severely did god punish herod for being pleased with the peoples folly in crying out , the voice of god and not of man ? and therefore he could never have born with such positive assertions and such repeated defences of his being the son of god in such a manner as implied his being so from eternity . this in his disputes with the iews he affirms several times , that he came down from heaven , not in a metaphorical but in a proper sense , as appears by those words , what and if ye shall see the son of man ascend up where he was before ? in another conference he asserted , that he was before abraham . which the iews so literally understood , that without a metaphor they went about to stone him ; little imagining that by abraham the calling of the gentiles was to be understood . but above all , is that expression which he used to the iews at another conference , i and my father are one ; which they understood in such a manner that immediately they took up stones to have stoned him . what means all this rage of the iews against him ? what ? for saying that he had vnity of consent with his father ? no certainly . but the iews misunderstood him . let us suppose it ; would not our saviour have immediately explained himself to prevent so dangerous a misconstruction ? but he asked them , what it was they stoned him for ? they answer him directly and plainly , because that thou being a man makest thy self god. this was home to the purpose . and here was the time for him to have denied it , if it had not been so . but doth he deny it ? doth he say , it would be blasphemy in him to own it ? no ; but he goes about to defend it ; and proves it to be no blasphemy for him to say that he was the son of god ; i. e. so as to be god , as the iews understood it . can we imagine that a meer man knowing himself to be such , should assume this to himself ; and yet god to bear witness to him not only by miracles but by a voice from heaven , wherein he was called his beloved son in whom he was well pleased ? could god be pleased with a mortal , finite , despicable creature , as the iews thought him , that assumed to himself to be god , and maintained and defended it among his own people , in a solemn conference at a very publick place , in one of the portico's of the temple ? and this he persisted in to the last . for , when the high priest adjured him by the living god to tell , whether he were the christ the son of god , ( for he , no doubt , had heard of the result of this conference in solomon's porch ) iesus said unto him , thou hast said , s. mark , more expresly , iesus said , i am . and this was the blasphemy , for which they put him to death ; as appears by the evangelists . so that this ought to be a dispute only between iews and christians ; since it was the very point , for which they condemned him to death . and in his last most divine prayer just before his suffering , he owns the glory which he had with the father before the world had a being . and now , o father , glorifie thou me with the glory which i had with thee , before the world was . was this nothing but the glory which god had designed to give him ? this is so far from being peculiar to christ , that it is common to all whom god designs to glorifie ; and takes away the distinction between the decree and the execution of it . ( . ) as to the apostles , the reason we believe their testimony is , that they were men of great sincerity and plainness , and of great zeal for the honour and glory of god. and according to this character , let us examine what they say concerning christ iesus . he that was most conversant with him , and beloved by him , and lived to see his divinity contested by some , and denied by others , is most ample in setting it forth in his admirable , sublime , and divine introduction to his gospel . which all the wit of mankind can never make tolerable sense of , if they deny christ's being the eternal son of god ; and it is he , that hath preserved those conferences with the iews , wherein he asserts his own divinity . s. paul was a stranger to him while he lived ; but at the same time when he was so zealous to perswade the gentiles to the worship of god and not of creatures , he calls him god over all , blessed for evermore . and when he saith , that the eternal power and godhead are known by the creation of the world , he attributes the creation of all things to christ , applying to him those words of the psalmist , thou lord in the beginning hast laid the foundation of the earth and the heaven , the work of thy hands . which cannot be understood of any metaphorical creation . and after the strictest examination of copies , those will be found the best , which have that reading on which our translation is grounded . and without controversie great is the mystery of godliness , god w●s manifest in the flesh. so that god's being manifest in the flesh is made a great part of the mystery of christianity . but here arises a difficulty , which deserves to be considered ; i. e. if there were nothing in the christian doctrine , but the way of saving sinners by the doctrine and example of christ , there would be little objection to be made to it ; since the obtaining eternal life is certainly the best thing can be proposed to mankind , and the precepts of christ are divine and spiritual , plain and easie to be understood , and agreeable to the reason of mankind ; but many other things are imposed on men as necessary to be believed concerning christ iesus , as to his divinity , incarnation , and the hypostatical vnion of both natures , which perplex and confound our understandings ; and yet these things are not only deliver●d as mysteries of the christian faith ; but the belief of them is required as necessary to the salvation of sinners ; whereas , if they are revealed they are no longer mysteries ; and if they are not revealed , how come they to be made articles of faith ? the scripture knows of no other mysteries of faith but such as were hidden before the revelation of them , but since they are revealed they are plain and open to all mens capacities ; and therefore it is a great injury to the plainness and simplicity of the gospel to impose such incomprehensible mysteries , as necessary articles of faith ; and it is abusing the credulity of mankind , to make such things necessary to be believed , which are impossible to be understood . but those who have ever loved to deceive and abuse the rest of the world , have been always fond of the name of mysteries ; and therefore all such things are to be suspected , which come under that name . for , all such points which will not bear examination , must be wrapt up and reverenced under the name of mysteries , that is , of things to be swallow'd without being understood . but the scripture never calls that a mystery which is incomprehensible in it self , though never so much revealed . this is the main force of the objection , which i shall endeavour to remove by shewing , ( . ) that god may justly require from us in general , the belief of what we cannot comprehend . ( . ) that which way soever the way of salvation by christ be explained , there will be something of that nature found in it ; and that those who reject the mysteries of faith run into greater difficulties than those who assert them . ( . ) that no more is required as a necessary article of faith than what is plainly and clearly revealed . ( . ) that god may justly require from us in general , the belief of what we cannot comprehend . it is to very little purpose to enquire whether the word mystery in scripture be applied to such particular doctrines , whose substance is revealed , but the manner of them is incomprehensible by us ; for why may not we make use of such a word whereby to express things truely revealed , but above our comprehension ? we are certain the word mystery is used for things far less difficult and abstruse ; and why may it not then be fitly applied to such matters , which are founded on divine revelation , but yet are too deep for us to go to the bottom of them ? are there not mysteries in arts , mysteries in nature , mysteries in providence ? and what absurdity is there to call those mysteries , which in some measure are known , but in much greater unknown to us ? although therefore in the language of scripture it be granted , that the word mystery is most frequently applied , to things before hidden , but now revealed , yet there is no incongruity in calling that a mystery , which being revealed , hath yet something in it which our understandings cannot reach to . but it is meer cavilling to insist on a word , if the thing it self be granted . the chief thing therefore to be done is , to shew that god may require from us the belief of such things which are incomprehensible by us . for , god may require any thing from us , which it is reasonable for us to do ; if it be then reasonable for us to give assent where the manner of what god hath revealed is not comprehended , then god may certainly require it from us . hath not god revealed to us , that in six days he made heaven and earth and all that is therein ? but is it not reasonable for us to believe this , unless we are able to comprehend the manner of god's production of things ? here we have something revealed and that plainly enough , viz. that god created all things , and yet , here is a mystery remaining as to the manner of doing it . hath not god plainly revealed that there shall be a resurrection of the dead ? and must we think it unreasonable to believe it , till we are able to comprehend all the changes of the particles of matter from the creation to the general resurrection ? but it is said that there is no contradiction in this , but there is in the mystery of the trinity and incarnation . it is strange boldness in men to talk thus of monstrous contradictions in things above their reach . the atheists may as well say , infinite power is a monstrous contradiction ; and god●s immensity and his other unsearchable perfections are monstrous paradoxes and contradictions . will men never learn to distinguish between numbers and the nature of things ? for three to be one is a contradiction in numbers ; but whether an infinite nature can communicate it self to three different subsistences without such a division as is among created beings , must not be determined by bare numbers , but by the absolute perfections of the divine nature ; which must be owned to be above our comprehension . for let us examine some of those perfections which are most clearly revealed and we shall find this true . the scripture plainly reveals , that god is from everlasting to everlasting ; that he was and is and is to come ; but shall we not believe the truth of this till we are able to fathom the abyss of god's eternity ? i am apt to think ( and i have some thoughtful men concurring with me ) that there is no greater difficulty in the conception of the trinity and incarnation , than there is of eternity . not , but that there is great reason to believe it ; but from hence it appears that our reason may oblige us to believe some things which it is not possible for us to comprehend . we know that either god must have been for ever , or it is impossible he ever should be ; for if he should come into being when he was not , he must have some cause of his being ; and that which was the first cause would be god. but , if he was for ever he must be from himself ; and what notion or conception can we have in our minds concerning it ? and yet , atheistical men can take no advantage from hence ; because their own most absurd hypothesis hath the very same difficulty in it . for something must have been for ever . and it is far more reasonable to suppose it of an infinite and eternal mind , which hath wisdom and power and goodness to give being to other things , than of dull , stupid and sensless matter , which could never move it self , nor give being to any thing besides . here we have therefore a thing which must be owned by all ; and yet such a thing which can be conceived by none . which shews the narrowness and shortness of our understandings , and how unfit they are to be the measures of the possibilities of things . vain men would be wise ; they would fain go to the very bottom of things , when alas ! they scarce understand the very surface of them . they will allow no mysteries in religion ; and yet every thing is a mystery to them . they cry out of cheats and impostures under the notion of mysteries ; and yet there is not a spire of grass but is a mystery to them ; they will bear with nothing in religion which they cannot comprehend , and yet there is scarce any thing in the world which they can comprehend . but above other things the divine perfections , even those which are most absolute and necessary are above their reach . for let such men try their imaginations about god's eternity , not meerly how he should be from himself , but how god should coexist with all the differences of times , and yet there be no succession in his own being . i do not say there is such difficulty to conceive a rock standing still when the waves run by it ; or the gnomon of a dial when the shadow passes from one figure to another ; because these are gross unactive things ; but the difficulty is far greater where the being is perfect and always active . for , where there is succession there is a passing out of not being in such a duration into being in it ; which is not consistent with the absolute perfection of the divine nature . and therefore god must be all at once what he is , without any respect to the difference of time past , present or to come . from whence eternity was defined by boethius to be a perfect and complete possession all at once of everlasting life . but how can we from any conception in our minds of that being all at once , which hath such different acts as must be measur'd by a long succession of time ? as , the creating and dissolving the frame of the world ; the promising and sending the messias ; the declaring and executing a general judgment ; how can these things be consistent with a permanent instant , or a continuance of being without succession ? for , it is impossible for us in this case , as to god's eternity , to form a clear and distinct idea in our mind , of that which both reason and revelation convince us must be . the most we can make of our conception of it is , that god hath neither beginning of being , nor end of days ; but that he always was and always must be . and this is rather a necessary conclusion from reason and scripture , than any distinct notion or conception of eternity in our minds . from whence it evidently follows , that god may reveal something to us , which we are bound to believe , and yet after that revelation the manner of it may be incomprehensible by us , and consequently a mystery to us . hath not god revealed to us in scripture the spirituality of his own nature ? that he is a spirit , and therefore will be worshipped in spirit and in truth ; for , that is a true reason why spiritual worship should be most agreeable to him . now , if we could have a clear , distinct , positive notion in our minds of god's spiritual nature , we might then pretend that there is nothing mysterious in this , since it is revealed . but let such men examine their own thoughts about this matter ; and try , whether the utmost they can attain to , be not something negative , viz. because great absurdities would follow if we attributed any thing corporeal to god ; for , then he must be compounded of parts , and so he may be dissolved ; then he must be confined to a certain place , and not every-where present ; he cannot have the power of acting and self-determining which a meer body hath not . for the clearest notion we can have of body , is , that it is made up of some things as parts of it , which may be separated from each other ; and is confined to a certain place , and hath no power to move or act from it self . but some of these men who cry down mysteries and magnifie reason , to shew how slender their pretences to reason are , have asserted a corporeal god , with shape and figure . it was indeed , well thought of by those who would make a man to be god , to bring god down as near to man as might be . but how to reconcile the notion of a body with infinite perfections , is a mystery to me , and far above my comprehension . but if it be no mystery to such men , they must either deny god's infinite perfections or shew how a bodily shape can be capable of them . but some men can confound finite and infinite , body and spirit , god and man , and yet are for no mysteries ; whereas these things are farther from our reach and comprehension , than any o● those doctrines which they find fault with ▪ but to proceed . if we believe prophecy , we must believe god's fore-knowledge of future events : for , how could they be fore-told if he did not fore-know them ? and if he did fore-know those which he did fore-tell , then it was either because those only were revealed to him which is inconsistent with the divine perfections ; or that he doth fore-know all other events and only thought fitting to reveal these : but how can they solve the difficulties about divine prescience ? is there no mystery in this ? nothing above their comprehension ? what then made their great master deny it , as a thing above his comprehension ? because nothing can be fore-known but what hath a certain cause , and therefore , if evil actions be fore-told , god must be the cause of them , and men will not be free agents in them . and yet it is most certain , that the sufferings of christ by the wickedness of men , were fore-told . what then ? must we make god the author of sin ? god forbid . will the righteous judge of all the earth , punish mankind for his own acts , which they could not avoid ? then we must yield , that there is something in the manner of the divine prescience , which is above our comprehension . and the most searching and inquisitive men have been forc'd to yield it at last , as to the connection between the certainty of prescience and the liberty of humane actions . is it not then much better to sit down quietly at first , adoring the infiniteness of god's incomprehensible perfections , than after all the huffings and disputings of men to say , in ignorantiâ solà quietem invenio , as the great schoolman did ? surely then , here is something plainly revealed , and yet the manner of it is still a mystery to us . i shall not now insist on any more of the particular attributes of god , but only in general i desire to know , whether they believe them to be finite or infinite ? if to be finite , then they must have certain bounds and limits which they cannot exceed ; and that must either be from the imperfection of nature , or from a superiour cause , both which are repugnant to the very being of god. if they believe them to be infinite , how can they comprehend them ? we are strangely puzled in plain , ordinary , finite things ; but it is madness to pretend to comprehend what is infinite ; and yet if the perfections of god be not infinite they cannot belong to him. i shall only add , in consequence to this assertion , that if nothing is to be believed , but what may be comprehended , the very being of god must be rejected too . and therefore i desire all such who talk so warmly against any mysteries in religion , to consider whose work it is they are doing ; even theirs who under this pretence go about to overthrow all religion . for , say they , religion is a mystery in its own nature ; not this or that , or the other religion ; but they are all alike , all is mystery ; and that is but another name for fraud and imposture . what were the heathen mysteries but tricks of priest-craft ; and such are maintained and kept up in all kinds of religion . if therefore these men , who talk against mysteries understand themselves , they must in pursuance of their principles reject one god , as well as three persons ; for , as long as they believe an infinite and incomprehensible being , it is nonsense to reject any other doctrine , which relates to an infinite being , because it is incomprehensible . but yet these very men , who seem to pursue the consequence of this principle to the utmost , must assert something more incomprehensible than the being of god. for , i appeal to any man of common understanding , whether it be not more agreeable to reason to suppose works of skill , beauty and order to be the effects of a wise and intelligent being , than of blind chance and unaccountable necessity ; whether it be not more agreeable to the sense of mankind to suppose an infinite and eternal mind endued with all possible perfections to be the maker of this visible world ; than , that it should start out from it self , without contrivance , without order , without cause ? certainly such men have no reason to find fault with the mysteries of religion because they are incomprehensible , since there is nothing so absurd and incomprehensible , as their darling hypothesis ; and , there is nothing which can make it prevail , but to suppose mankind to be as dull and insensible as the first chaos . thus i have shewn that it is not unreasonable for god to require from us the belief of something which we cannot comprehend . ( . ) i now come to consider , whether those who are so afraid of incomprehensible mysteries in our faith , have made it so much more easie in the way they have taken . and notwithstanding all the hectoring talk against mysteries and things incomprehensible in religion , i find more insuperable difficulties in point of reason in their way than in ours . as for instance . ( . ) it is a more reasonable thing to suppose something mysterious in the eternal son of gods being with the father before the world was made by him ; ( as s. iohn expresses it in the beginning of his gospel ) than in supposing that although iohn the baptist were born six months before iesus christ ; that yet christ was in dignity before him . what a wonderful mystery is this ? can men have the face to cry down mysteries in deep speculations , and matters of a high and abstruse nature , when they make such mysteries of plain and easie things ? and suppose the evangelist in profound language and lofty expressions to prove a thing , which was never disputed , viz. although christ iesus were born six months after iohn , yet he was in dignity before him ? ( . ) it is a more reasonable thing to suppose that a divine person should assume humane nature , and so the word to be made flesh ; than to say , that an attribute of god , his wisdom or power is made flesh , which is a mystery beyond all comprehension ; there may be some difficulties in our conception of the other , but this is a thing beyond all conception or imagination ; for an accident to be made a substance is as absurd , as to imagine it to subsist without one . ( . ) it is more reasonable to suppose that the son of god should come down from heaven and take our nature upon him , than that a man should be rapt up into heaven , that it might be said that he came down from thence . for in the fo●mer supposition we have many other places of scripture to support it , which speak of his being with god , and having glory with him before the world was ; whereas there is nothing for the other , but only that it is necessary to make some tolerable sense of those words . ( . ) it is more reasonable to believe that god should become man by taking our n●ture upon him , than that man should become god. for in the former , there is nothing but the difficulty of conceiving the ma●●●r of the union , which we all grant to be so between soul and body ; but in the other there is a repugnancy in the very conception of a created god , of an eternal son of adam , of omnipotent infirmity , of an infinite finite being . in the former case , an infinite is united to a finite ; but in the other a finite becomes infinite . ( . ) it is more reasonable to believe that christ iesus should suffer as he did for our sakes than for his own . we are all agreed that the sufferings of christ were far beyond any thing he deserved at god's hands ; but what account then is to be given of them ? we say that he made himself a voluntary sacrifice for expiation of the sins of mankind ; and so there was a great and noble end designed , and no injury done to a willing mind ; and the scripture as plainly expresses this , as it can do in words . but others deny this , and make him to suffer as one wholly innocent ; for what cause ? to make the most innocent persons as apprehensive of suffering as the most guilty ; and the most righteous god to put no difference between them , with respect to suffering . ( . ) it is more reasonable to suppose such a condescension in the son of god to take upon him the form of a servant for our advantage ; than that a meer man should be exalted to the honour and worship which belongs only to god. for , on the one side , there is nothing but what is agreeable to the divine nature , viz. infinite love and condescension and pity to mankind ; on the other , there is the greatest design of self-exaltation that ever was in humane nature , viz. for a meer man to have the most essential attributes and incommunicable honour which belongs to god. and whether of these two is more agreeable to the spirit and design of the new testament , let any man of understanding judge . for as it is evident , that the great intention of it is to magnifie the wonderful love of god in the sending of his son ; so it is as plain that one great end of the christian doctrine was to take mankind off from giving divine worship to creatures ; and can we then suppose that at the same time it should set up the worship of a meer man with all the honour and adoration which belongs to god ? this is to me an incomprehensible mystery indeed , and far beyond all that is implied in the mysteries of the trinity and incarnation . for it subverts the very foundation of the design of christianity as to the reforming idolatry then in being ; it lays the foundation for introducing it into the wo●ld again ; for since the distance between god and his creatures is taken away , in the matter of worship , there is nothing left but the declaration of his will ; which doth not exclude more mediators of intercession but upon this ground , that the mediation of redemption is the foundation of that of intercession . and it is far more easie for us to suppose there may be some things too hard for us to understand in the mystery of our redemption by iesus christ , than that at the same time it should be both a duty and a sin to worship any but the true god with proper divine worship . for if it be idolatry to give it to a creature , then it is a great sin ; for so the scripture still accounts it ; but if we are bound to give it to christ who is but a creature , then that which in it self is a sin , is now become a necessary duty ; which overthrows the natural differences of good and evil , and makes idolatry to be a meer arbitrary thing . and i take it for granted , that in matters of religion , moral difficulties are more to be regarded than intellectual ; because religion was far more designed for a rule of our actions , than for the satisfaction of our curiosity . and upon due examination we shall find that there is no such frightfull appearances of difficulties in the mystery of the incarnation , as there is in giving divine worship to a creature . and it ought to be observed , that those very places which are supposed to exclude christ from being the true god ; must , if they have any force , exclude him from divine worship . for they are spoken of god , as the object of our worship ; but if he be not excluded from divine worship , then neither is he from being the true god ; which they grant he is by office , but not by nature . but a god by office who is not so by nature is a new and incomprehensible mystery . a mystery hidden from ages and generations as to the church of god ; but not made known by the gospel of his son. this is such a kind of mystery as the heathen priests had , who had gods many and lords many , as the apostle saith , i. e. many by office although but one by nature . but if the christian religion had owned one god by nature and only one by office , the heathens had been to blame chiefly in the number of their gods by office , and not in the divine worship which they gave to them . but s. paul blames the heathens for doing service to them which by nature are no gods ; not for doing it without divine authority , nor for mistaking the person who was god by office , but in giving divine worship to them who by nature were no gods ; which he would never have said , if by the christian doctrine , divine worship were to be given to one who was not god by nature . but these are indeed incomprehensible mysteries how a man by nature can be a god really and truly by office ; how the incommunicable perfections of the divine nature can be communicated to a creature ; how god should give his glory to another , and by his own command require that to be given to a creature , which himself had absolutely forbidden to be given to any besides himself . it is said by a famous iesuit ( i will not say how agreeably to their own doctrines and practices about divine worship ) that the command of god cannot make him worthy of divine worship , who without such a command is not worthy of it . and it is very absurd to say , that he that is unworthy of it without a command , can become worthy by it ; for it makes god to command divine honour to be given to one who cannot deserve it . ( for no meer man can deserve to be made god. ) but it is more agreeable to the divine nature and will not to give his honour to a creature . ( . ) but after all the invectives of these enemies to mysteries , we do not make that which we say is incomprehensible to be a necessary article of faith as it is incomprehensible ; but we do assert that what is incomprehensible as to the manner , may be a necessary article as far as it is plainly revealed . as in the instances i have already mentioned of the creation and resurrection of the dead ; would they in earnest have men turn infidels as to these things till they are able to comprehnd all the difficulties which relate to them ? if not , why should this suggestion be allow'd as to the mysteries which relate to our redemption by iesus christ ? if it be said , the case is not alike for those are clearly revealed and these are not ; this brings it to the true and proper issue of this matter , and if we do not prove a clear revelation , we do not assert their being necessary articles of faith ; but my present business was only to take off this objection , that the mysteries were incomprehensible and therefore not to be received by us . ii. and so i come to the second way , by which we are to examine the several senses of christ iesus coming to save sinners : which of them tends more to the benefit and advantage of mankind ; or which is more worthy of all acceptation . and that will appear by considering these things ; ( . ) which tends most to the raising our esteem and love of christ iesus . ( . ) which tends most to the begetting in us a greater hatred of sin. ( . ) which tends most to the strengthening our hope of salvation by iesus christ. ( . ) as to the raising in us a greater esteem and love of christ. we are certain that the infinite love and condescension of christ iesus in undertaking such a work as the saving of sinners makes it most worthy of all acceptation . some men may please themselves in thinking that by taking away all mysteries they have made their faith more easie , but i am certain they have extremely lessen'd the argument for our love , viz. the apprehensions of the wonderfull love and condescension of christ in coming into the world to save sinners . and yet this is the great argument of the new testament to perswade mankind to the love of god and of his son : god so loved the world that he gave his only begotten son , &c. this is indeed a mighty argument of love , if by the only begotten son be meant the eternal son of god , who came down from heaven , as s. iohn speaks just before ; but if no more be meant but only that god made a meer man to be his son , and after he had preached a while here on earth and was ill used and crucified by his own people , he exalted him to be god and gave him divine attributes and honours ; this were an argument of great love to the person of christ , but not to the rest of mankind . but god's love in scripture is magnified with respect to the world in the sending of his son. in this was manifested , saith the apostle , the love of god towards us , because that god sent his only begotten son into the world that we should live through him . herein is love , not that we loved god , but that he loved us , and sent his son to be a propitiation for our sins . the great love we still see is towards us , i. e. towards mankind ; but according to the other sense it must have been , herein was the love of god manifested to his son , that for his sufferings he exalted him above all creatures . he that spared not his own son , saith s. paul , but delivered him up for us all . if he were the eternal son of god who came to suffer for us , there is a mighty force and emphasis in this expression , and very apt to raise our admiration and our love ; but what not sparing his own son is there , if nothing were meant but that he designed by sufferings to exalt him ? for not sparing him supposes an antecedent relation of the highest kindness , but the other is only designing extraordinary kindness for the sake of his sufferings . therefore , the argument for the love of god is taken from what his son was , when he deliver'd him up for us all ; he was his own son ; not by adoption as others are ; s. iohn calls him , his only begotten son ; and god himself , his beloved son in the voice from heaven ; and this before his sufferings , immediately after his baptism , when as yet , there was nothing extraordinary done by him , as to the great design of his coming . which shews , that there was an antecedent relation between him and the father ; and that therein the love of god and of christ was manifested , that being the only begotten son of the father , he should take our nature upon him and for our sakes do and 〈◊〉 what he did . this is indeed an argument great enough to raise our ad●●ration , to excite our devotion , to in●●●me our a●●ections ; but how flat and low doth it appear , when it comes to no more 〈◊〉 this , that there was a man , w●om ▪ after his sufferings god raised from the dead and made him a god by office ? doth this carry any such argument in it for our esteem and love and devotion to him as the other doth upon the mo●● serious consideration of it ? ( . ) which tends most to beget in 〈◊〉 a greater hatred of sin. for that is so contrary to the way of our salvation by iesus christ , that what tends most to ou● hatred of it , must conduce most to our happiness , and therefore be most worthy of all acceptation . it is agreed on all hand● , that christ did suffer very much both in his mind and in his body . in his mind , when it is said , that he was troubled in spirit ; that he began to be sorrowfull and very heavy ; and soon after , my soul is exceeding sorrowfull , even unto death . s. luke saith , that he was in an agony ; wherein he not only prayed more earnestly , but his sweat was as it were great drops of blood falling to the ground . what made this amazement , and dreadfull agony in the mind of the most innocent person in the world ? was it meerly the fear of the pains of death which he was to undergo ? that is impossible , considering the assurance which he had of so glorious a reward so soon following after ; when so many martyrs endured such exquisite torments for his sake without any such disturbance or consternation . but the apostles give us another account of it . s. peter saith , he was to bear our sins in his own body on the tree ; that christ suffered for sins , the just for the unjust . s. paul , that god made him to be sin for us who knew no sin , that he might be made the righteousness of god in him . hereby we understand how so innocent a person came to suffer ; he stood in our stead ; he was made sin for us ; and therefore was to be treated as a sinner ; and to suffer that on our account , which he could not deserve on his own . if he suffer'd on his own account , this were the way to fill our minds with perplexity concerning the justice of providence with respect to his dealings with the most innocent and holy persons in this world ; if he suffer'd on our account , then we have the benefit of his sufferings , and therein we see how displeasing to god sin is , when even his own son suffer'd so much by taking the guilt of our sins upon him . and what can tend more to the begetting in us a due hatred of sin , than to consider what christ himself suffer'd on the account of it ? what can make us have more dreadful thoughts of it , than that the great and merciful god , when he designed to save sinners , yet would have his own son to become a propitiation for the sins of mankind ? and unless we allow this , we must put force upon the plainest expressions of scripture ; and make christ to suffer meerly to shew god's power over a most innocent person , and his will and pleasure to inflict the most severe punishment without any respect to guilt . and surely such a notion of god , cannot be worthy of all acceptation . ( . ) which tends most to strengthen our hope of salvation by christ iesus . if we believe that he suffer'd for our sins , then we have great reason to hope for the forgiveness of them ; although they have been many and great , if we sincerely repent ; because the most prevailing argument for despair will be removed ; which is taken from the iustice of god , and his declared hatred of sin and displeasure against sinners . if god be so much in earnest displeased with the sins of mankind , and his justice be concerned in the punishment of sinners , how can they ever hope to escape , unless there be a way for his displeasure to be removed , and his justice to be satisfied ? and this the scripture tells us is done by christ , who died that he might be a sacrifice of atonement to reconcile us to god by his death ; as s. paul expresly affirms . and by this means , we may have strong consolation from the hopes of forgiveness of our sins . whereas , if this be taken away , either men must believe that god was not in earnest displeased with the sins of mankind ; which must exceedingly lessen our esteem of the holiness and iustice of god ; or if he were so displeased , that he laid aside his displeasure , without any atonement or sacrifice of expiation . and so , as many as look on god's iustice and holiness as necessary and essential attributes of god , will be in danger of sinking into the depths of despair , as often as they reflect seriously on the guilt of their sins . but on the other side , if we believe that while we were enemies we were reconciled to god by the death of his son ; then we may have peace with god through our lord iesus christ ; and have reason to believe that there will be no condemnation to them that are in christ iesus by a lively faith and sincere repentance ; then they may with comfort look up to god as a reconciled father , through iesus christ our mediator : then they may with inward satisfaction look beyond the grave , and stedfastly hope for that salvation which christ purchased on earth and will at last bestow on all such as love and obey him . to which god of his infinite mercy bring us all through iesus christ. for , this is a faithfull saying and worthy of all acceptation , that he came into the world to save sinners . finis . books written by the right reverend father in god edw. l. bishop of worcester , and sold by h. mortlock at the phoenix in st. paul's church-yard . a rational account of the grounds of the protestant religion ; being a vindication of the lord archbishop of canterbury's relation of a conference , &c. from the pretended answer of t. g. d . edit . fol. origines britannica , or the antiquities of the british churches , with a preface concerning some pretended antiquities relating to britain , in vindication of the bishop of st. asaph . folio . irenicum , a weapon-salve for the churches wounds . quarto . origines sacrae , or a rational account of the grounds of christian faith , as to the truth and divine authority of the script and the matters therein contained . to . a discourse concerning the idolatry practised in the church of rome , and the hazard of salvation in the communion of it . octavo . an answer to several late treatises occasioned by a book entituled , a discourse concerning the idolatry practised in the church of rome , and the hazard of salvation in the communion of it ; part i. octavo . a second discourse in vindication of the protestant grounds of faith , against the pretence of infallibility in the roman church , in answer to the guide in controversie , by r. h. protestancy without principles , and reason and religion ; or the certain rule of faith , by e. w. with a particular enquiry into the miracles of the roman church . octavo . an answer to mr. cressy's epistle apologetical to a person of honour , touching his vindication of dr. stillingfleet . octavo . a defence of the discourse concerning the idolatry practised in the church of rome , in answer to a book entituled , catholicks no idolaters : octavo . several conferences between a romish priest , a fanatick chaplain , and a divine of the church of england ; being a full answer to the late dialogues of t. g. octavo . a discourse concerning bonds of resignation of benefices in point of law and conscience , in octavo . a discourse concerning the illegality of the ecclesiastical commission , in answer to the vindication and defence of it : wherein the true notion of the legal supremacy is cleared ; and an account is given of the nature , original and mischief of the dispensing power . the council of trent examin'd and disprov'd by catholick tradition , in the main points in controversie between us and the church of rome ; with a particular account of the times and occasions of introducing them . the unreasonableness of separation , or an impartial account of the history , nature and pleas of the present separation from the communion of the ch. of england . quarto . the grand question concerning the bishops right to vote in parliament in cases capital stated and argued , from the parliament-rolls and the history of former times ; with an enquiry into their peerage , and the tree estates in parliament . octavo . twelve sermons preached upon several occasions . vol. i. octavo . ten sermons preached upon several occasions . vol. ii. octavo . a third volume will be shortly published . a discourse in vindication of the doctrine of the trinity : with an answer to the late socinian objections against it , from scripture , antiquity and reason . and a preface concerning the different explication of the trinity , and the tendency of the present socinian controversie . the second . edition . octavo . the bishop of worcester's answer to mr. lock 's letter concerning some passages relating to his essay of humane understanding , mentioned in the late discourse in vindication of the trinity . with a postscript in answer to some reflections made on that treatise in a late socinian treatise . notes, typically marginal, from the original text notes for div a -e considerations on the explications of the trinity in the archbishop's sermons , &c. p. . answ. to serm. p . socin . op. t. . p. . socin . epist . p. . ed. racov. p. . p. . p. . p. . p. . catech. racov. c. . q. . q. . q. . catech. racov. staurop . a.d. . p. . considerations on the explications of the trinity by dr. w. &c. p. . answer to my serm. p. . answ. to milb . p. . answ. to milb . p. . p. . p. . trinitarian scheme of relig. p. . p. . answ. to the archbishop , p. . matt. ● . . mark . . levit. . . heb. . . levit. . , . , , . v. . . heb. . , , , . . heb. . . levit. . . . . . . . matt. . . heb. . , . john . , . cor. . . gal. . ● eph. . . coloss. . . rom. . . . . eph. . . heb. . , . tim. . . pet. . . . . john . . . . . . socin . de serv. l. . c. . in fin . answ. to milb . p. . ch. i. answ. to milb . p. . deut. . . psal. . . neh. . . dan. . , . zeph. . . gen. . . . . psal. . . prov. . . psal. . . zech. . . ch. i. p. . catech. racov. p. . schlictin . in joh . . curcel . instit . l. . c. . §. . limborch . theol. christ. l. . c. . §. . rom. . . episcop . inst. theol . l. . c. . vorst . de attrib . disp. . §. . §. . §. . not. ad §. . vindic. of s. r. h. p. . socin de servat . part. . c. . &c. c. . chap. ii. chap. iii. ch. iv. v. . notes for div a -e of the socinian way of interpreting scripture . john . , . socin . de servat . part. . cap. . the state of the controversie in general . of the difference of debts and punishments . non resipiscentibus veneam non concedere , id demum naturae divinae , & decretis ejus & propterea rectitudini & ●quitati debitum est ac consentaneum . socin . de servat . l. . c . non resipiscentes poenà non liberare tum per se aequitati est admodum cons●ntaneum , & positis quibusdam finibus quos deus sibi in regendis hominibus pr●fixit facto necessarium . crell . c. grot. c. . sect . . the reason of humane punishment is the publick interest . the right of divine punishment not mere dominion . crell . respons . ad grot. cap. . sect . . &c. p. . soc. de servat . l. . c. . pralect . c. . . the end of punishments not bare compensation as it is in debts . crell . c. grot. cap. . sect. . p. . sect. . p. . crell . c. grot. cap. . p. . sect. . p. . of crellius his great mistake about the end of punishments . crell . cap. . sect . . sect . . p. . of the nature of anger and revenge in men , and whether punishments are designed to satisfie them . crell . c. . sect . . p. . ●●er● . . seneca de clem. l. . c. . de irâ , l. . c. . de irâ , l. . c. . de ira , l. . c. . cap. . cap. . de clem. l. , c. . de clem. l. . c. , . sallust . in catalin . cicero . . v. cicero de invent. . de irâ , l. . c. . * non praeterita sed futura intuebitur ; nam ut plato ait , nemo prudens punit quia peccatum est , sed sen. de ira , ne peccetur . l. . c. . lact. de ira dei. c. . cap. . sect . . cap. . sect . . p. . sect. . p. . sen. de ira , l. . c. , & . chap. . quibus ( sc. solatio & securitati ) addi possint honoris ac dignitatis , per injuriam violatae , & aliquae ratione imminutae vindiciae , assertioque juris nostri . crel . cap. . sect . . p. . the interest of the magistrate in punishment distinct from that of private persons . de morib . german . c. . grot. de leg . goth. in proleg . ad hist. goth. p. . lindenbrog . gloss. ad cod. leg. antiq. v. freda . spelman . gloss. v. freda . bignon . not . in macculphi form . cap. . varro de l. l. lib. . iul. pollux . l. . of the nature of anger in god ; the satisfaction to be made to it . crell . cap. sect . . p. . p. . cicer. tuscul . arist . rhet. l. . c. . crell . c. . sect . . p. . crell . de verâ relig· l. . c. . crell . cap. . sect . . p. . of the ends of divine punishments . crell . c. . sect . . p. . p. . ezek. . v. , . c. . . grot de satisfact . c. . p. . ed. . grot. de jure belli , &c. l . c. . sect . . the ends of divine punishments different in this and the future state . the particular state of the controversie concerning the sufferings of christ for us . crell . praef . p. . ruarus in epistol . crell . cap. . sect . cap. . sect . . cap. , , &c. cap. . sect . . whether the sufferings of christ are to be considered as a punishment of sin . crell . cap. . sect . . p. . crell . cap. . sect . . &c. socin . de christo servat . l. . c. . crell . cap. . sect . . socin . l. . c. . crell . c. . sect . . the sufferings of christ proved to be a punishment from scripture . pet. . . isa. . , , , , , . cor. . . gal. . . rom. . . soc. de servat . l. . cap. . crell . cap. . sect. . psal. . . heb. . . doctissimè & elegantissimè vatablus ut ferè solet . soc. de serv. l. . c. . crell . cap. . sect. . ezek. . . crell . cap. . sect . . of the scape-goats bearing away the sins of the people . socin . . c. . lev. . . grot. de sat . cap. . crell cap. . sect . . gen. . . gen. . . isa. . . lev. . . cod. ioma . tit . . lev. . . heb. . . lev. . . v. . v. . v. . crell . c. . sect . . grotius his sense of pet. . . vindicated . crell . c. . sect . . crell . his sense examined . soc. de serv. l. . cap. . crell . cap. ● . sect. . sect. . isa. . . vindicated . crell . c. . sect . . crell . c. . sect . . crell . c. . sect . . p. . soc. prael . c. . sect . . sam. . . mat. . . mat. . , . luk. . . epist. eccl. p. , . discuss . p. , . isa. . , , . vindicated . de servat . l. . c. . crell . c. . sect . . crell . c. . sect . . whether christ's death be a proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and whether that doth imply that it was a punishment of sin . god's hatred of sin could not be seen in the sufferings of christ , if they were no punishment of sin . crell . c. . p. . crell . c. . sect . . crell . c. . sect . , . grotius his arguments from christ's being made sin and a curse for us defended against crellius . crell . c. . sect . . soc. l. . c. . gen. . . crell . cap. . sect. . socin . explicat . . cap. iob. v. . socin . de christo servat . l. . c. . c●●ll an●● . in loc . the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned to sins , and relating to sufferings , do imply those sufferings to be the punishment of sin . rom. . . cor. . . pet. . . heb. . . crell . cap. . sect . . sect. . p. . socin . de servat . l. . c. . the matter debated in point of reason . c●rtum est christum innocentissimum a deogravissim●s cruciatibus , ipsaque morte fuisse affectum ; cum non in materiâ poenae absolute & per se consideratâ , adeoque etiam in e● afflictione à quà poenae forma abest , injuria residere à nobis dicatur . crel . c. . sect. . potuit autem id deus fa●ere , atque adeo fecit , jure dominii , quod in christi vitam a● corpus habebat ; accedente praesertim ipsius christi consensu . id. 〈◊〉 sect . quod si ex thesi speciale facere velis generalem , ea haec erit , injustum esse punire innocentem , quacunque tandem de causâ id fiat ; non vero simpliciter , punire quempiam ob aliena delicta ; id enim concedi potest non semper esse injustum . crel . c. . sect. . cum ne illud quidem ad naturam poenae requiratur , ut is ipse , qui puniendus est poenam reverà fuerit commeritus , id. sect . poenae quidem simpliciter in innocentem cadit , justa non cadit , crell . c. . sect. . in what cases crellius grants some may be lawfully punished for the sins of others . quia deus hunc puniendo illum quoque alterum ob cujus peccati eum dicitur punire , simul punire possit , ob arctiorem quae inter illos intercedat conjunctionem . crell . ib. sect. . crell . p. . crell . ib. sect . . sect . . crellius his arguments propounded . crell . c. . sect . . p. , . crell . ib. sect . . that a person by his own consent may be punished beyond the desert of his own actions . grot. de satisf . c. . crell c . sect . . p. . objections answered . immerito quenquam punire est injustè punire . crell . p. . the instances of scripture considered . exod. . . alph à castro de justâ haeret . punit . l. . c. . gen . sam. . . sam. . . kin. . v. to v. . vers. . vers. . chron. ● . . sam. . , . ezek. . . explained . ezek. . . . jer. . , . ezek. . . matt. . . ezek. . . ezek. . . crell . c . sect . . the deliverance of the guilty by the sufferings of an innocent person by his own consent , makes not the punishment unjust . crell . c. . sect . , , , &c. crell . c. . sect . . kin. . . crell cap. . sect . . crell . ib. sect . . the death of christ considered as an expiatory sacrifice for sin . heb. . . crell . c. . sect . . crell . c. . sect . . what the expiation of sin was by the sacrifices under the law. grot de satisf . c. . heb. . , . heb. . . heb. . . . . socin . de servat . l. . c. . praelect . theolog . cap. . a substitution proved from lev. . ▪ &c. crell . c. . sect . exod. . , . , . ovid. fast. l. . lev. . . servius ad aeneid . . euseb. demonst . evang . l. . c. . crell . c. . sect . . denotat enim vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eos quorum alter pro alpero animam ponat aut de vo●veat , & sic id malum quod alteri subcundum erat ejus lo●o subire non detrectet . socin . de servat . l. . c. . numb . . . crell . c. . sect . . deut. . ● . a substitution of christ in our room proved by his dying for us . pet. . . . . . . cor. . . rom. . . tim. . . heb. . . joh. . . luke . , . matt. . . joh. . . col. . ● . soc. de servat . l. . c. . cor. . . socin . ●b . in what sense a surrogation of christ in our room is asserted by us . crell . c. . sect . . ib. sect . . ib. sect . . ib. sect . ● . ib sect . . covarru . . to. . p. . sect . . n. . our redemption by christ proves a substitution . crell . c. . sect . . of the true notion of redemption . socin . de servat . l. . c. , . crell . c. . sect . . ulpian l. . d. de jure sisci . budaeus ad pandect . p. . liv. l. . festus v. red . ulpian . l. . d. de rei vend . cic ep fam . l. . ep . . orat. pro 〈◊〉 . soc. de servat . l. . c. . no necessity of paying the price to him that detains captive . crell . c. . sect . . of the oblation made by christ unto god. crell . c. . sect . . ib. sect . . ib. sect . . ib. sect . . ib. sect . . sect. . that the priestly office of christ had a primary respect to god , and not us . crell . in heb. . . crell . c. ● ▪ sect . . numb . . . vers . sam. . . lev. . . . . . . chron. . . grot. in heb. . . christ no barely metaphorical high-priest . 〈◊〉 c. . sect . heb . crell . cap. . sect . . id. sect . . p. . crellius destroys the priesthoo● of christ smalc c. smiglect . crell . cap. ●● . p. . levit. . . v. ● , . no proper expiation of sin belongs to christ in heaven , if crelleus his doctrine be true ▪ crell . c. . sect . . crell . c. . sect . . p. . heb. . . rom. . . joh. . . ephes. . . proves the death of christ an expiatory sacrifice and an oblation to god. eph. . . crell . c. . sect . . gen. . , . porphyr . de abstinent . l. . sect . . ioseph . antiq . iud. l. . c. . crellius his mistakes about the kinds of sacrifices . gen. . , . job . . . . selden de jure nat . & gent. apud ebrae . l. . c. . &c. . levit. . ● . lev. . . . &c. lev. . . crell . c. . p. . what influence the mactation of th● sacrifice had on expiation . crell . c. p. . levit. . . heb. . . levit. . , . 〈…〉 cap . sect . ● cap. ● sect . . heb. . , . . , . macrob. saturn . l. . c. . strabo , l. . eustath . in hom. iliad . . strabo . l. . herod . l. . whether christ's oblation of himself once to god , were in heaven or on earth . crell . cap. . sect . . lev. . ▪ v. ▪ lev. . , . v. . lev. . . lev. . , . lev. . . lev. . , . all things necessary to a legal oblation concur in the death of christ. heb. . . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . herodot . l. . c . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch . de iside . xenoph. cyropaed . l. . . strab. l. . plutarch symp. l. . probl . . christ's entrance into heaven could not be the oblation of himself mentioned . mat. . . phil. . , . christ's exercise of power in heaven in no sense an oblation to god. crellius his sense repugnant to the circumstances of the places . heb. . . . . . . heb . , . . heb. . . heb. . . heb. . , . crell cap. sect . heb . , . objections answered . heb. . . . . . . . . . . crell . c. . sect . . socin . praelect . c. ult . of the true notion of expiation , as attributed to sacrifices . socin . de christo servat . p. . l. . crell . cap. ▪ sect . . crell . c. . s●ct . . socin . de servat . p. . c. . psal. . . lib. . . ver. , ● . crellius his objections answered . crell . c. . sect . . cum non neget , socinus hoc verbum placandi significationem habere . crell . c. . sect . . the iews notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 buxtorf lexic talmud . v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matth. . . * socin . l . c. . d●c●t socinus victimar●m oblation●m obedientiam quandam d●o praestandam , quanquam levem continuisse , quam ex promiss● dei le vium q●●orundam erratorum 〈…〉 ▪ gods expiating sin , destroys not expiation by sacrifices . crell . ib. sect . ▪ h●b . ver , . ver. , , , , . lev. . . the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , relating to sacrifices . crell . c. . sect . , & . itaque quod ad voces graecas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attinet , quibus in hoc argumento non semel utitur d. scriptor ad heb. eae ad christi sacrificium & sacerdoti● functionem relatae eo etiam sensu usurpantur quem graeca lingua receperat , h●e . de expurgatione reatus & aversione irae numinis aut paenae . crell . c. . p. . expiation attributed to the sacrifice of christ in the same sense that it was to other sacrifices . crell . c. . sect . . crell . c. . sect . . expiation by christ not meerly declarative . crell cap. sect . p . crell . c. . sect . . the death of christ not taken metonymically for all the consequents of it . crell c. . sect . . sect . . c. . sect . p. . crell . c . sect . . rom . . . . . . expiation attributed to christ antecedently to his entrance into heaven . crell . c. . sect . . no distinction in scripture of the effects of christ's entrance into heaven from his sitting at the right hand of god. crell . c. . sect . . p. . matth. . . phil. , . of the atonement made by christ's death . crell . c. . sect . . crell . . sect . . of reconciliation by christ's death . rom. . cor. , . eph. . . col. . , , . crell . c. . sect . , , , , &c. psal. . . . . psal. . . . . . . levit. . . crell de deo & attrib . l . c. . cor. . ▪ . crell . c. . sect . . cap. . sect . . crell . c sect . . objections answered . the freeness of grace asserted in scripture , destroys not satisfaction . gen. . . job . . notes for div a -e ver. . joh. . . ch. . v. . phil. . , . act. . joh . , . . . . joh . . v. . joh. . . v. . v. , . v. . mat. . . matth. . . v. . mark . . v. . matth . . luk. . . joh. . . joh. . , . &c. rom. . . rom. . . col. . . heb. . ▪ . tim. . . discourse of the word mystery , &c. p. . observations on dr. wallis his four letters , p. . psal. . . revel . . c. . v. . bister field c. crell . p. . petav. de trinit . l. . c. . sect . . de consol . l. . s. joh. . . socin . prael . c. . cajetan in . q. ▪ art . ▪ s. joh. . . cor. . . socin . ad eutrop. p. . c wick . c. . catech . racov . p. . cor. . . gal. . . smiglec . de divin . verb. incarn . nat. p. . n●va monstra , &c. p. . joh. . . v. . joh . . v. . rom. . . john . . ch . . v. . luk. . . joh. . . matt. . , . mark . , . luke . . pet. . . . . cor. . . rom. . . cor. . . heb. . . the exceptions of mr. edwards in his causes of atheism against the reasonableness of christianity, as deliver'd in the scriptures, examin'd and found unreasonable, unscriptural, and injurious also it's clearly proved by many testimonies of holy scripture, that the god and father of our lord jesus christ is the only god and father of christians. nye, stephen, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing n b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : or : ) the exceptions of mr. edwards in his causes of atheism against the reasonableness of christianity, as deliver'd in the scriptures, examin'd and found unreasonable, unscriptural, and injurious also it's clearly proved by many testimonies of holy scripture, that the god and father of our lord jesus christ is the only god and father of christians. nye, stephen, ?- . iv, - p. [s.n.], london : printed in the year mdcxcv [ ] this work appears at reel : as wing e (number cancelled in wing nd ed.), and at reel : as wing ( nd ed.) n b. erroneously attributed to john locke, despite the fact that it is dedicated to him, i.e., "to the author of the reasonableness of christianity." also appears as pt. of a third collection of tracts. . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng edwards, john, - . -- some thoughts concerning the several causes and occasions of atheism. locke, john, - . -- reasonableness of christianity. antitrinitarianism. church history -- th century. christianity -- early works to . theology, doctrinal -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the exceptions of mr. edwards , in his causes of atheism , against the reasonableness of christianity , as deliver'd in the scriptures , examin'd ; and found unreasonable , unscriptural , and injurious . also it 's clearly proved by many testimonies of holy scripture , that the god and father of our lord jesus christ , is the only god and father of christians . london , printed in the year mdcxcv . to the author of the reasonableness of christianity as delivered in the scriptures . sir , in reading your book of that title , i readily perceived your design , intimated in your preface , to be therein most industriously and piously pursued : so that you have , with full evidence of scripture and reason , shewed , against the manifold obscure and tedious systems , that the fundamentals of christian faith , necessary to constitute a man a true member of christ's church , are all comprehended or implied in this plain proposition , that jesus is the messiah : whereby you have happily provided for the quiet and satisfaction of the minds of the honest multitude or bulk of mankind , floating in doubts and fears , because either they cannot understand , or can find no clear evidence in holy scripture , of those intricate points requir'd to be explicitly believ'd upon pain of eternal damnation . you have also argued clearly the reasonableness and vsefulness of the christian revelation against atheists and deists . these things consider'd , 't was no marvel , that the systematical men , who gain both their honour and profit by the obscurity and multitude of their fundamental articles , should raise an outcry against you , like that of the ephesians magnifying their diana . they have more cause for it than demetrius had . but that they should traduce your work as tending to atheism or deism , is as strange from reason , as many of their articles are from scripture . and that mr. edwards has done it , and forc'd it in among his tendencies to atheism , is , i think , to be imputed to the co-incidence of your book 's being publish'd , and striking strongly upon his inventive faculty , just when it was in hot pursuit of the causes of atheism , rather than to any the least colour or inclination that way , which mr. edwards can spy in it in his cool thoughts : for i am much perswaded on the contrary , that there is no atheist or deist in england , but , if he were ask'd the question , would tell mr. edwards , that their obscure and contradictious fundamentals were one cause or inducement to his casting off and disbelief of christianity . in this mind i have undertaken to vindicate your doctrine from the exceptions of mr. edwards against it . but whether i have done it as it ought to have been done , i cannot be a competent judg. if i have mistaken your sense , or us'd weak reasonings in your defence , i crave your pardon : but my design in this writing was not to please you , ( whom i know not ) nor any man whatsoever , but only to honour the one god , and vindicate his most useful truths . i am , sir , your very humble servant . mr. edwards 's exceptions against the reasonableness of christianity , examined , &c. it seems to me , that mr. edwards , printing his causes of atheism , whilst the reasonableness of christianity was newly publish'd , was put upon it by his bookseller , to add some exceptions against that treatise so much noted for its heterodoxy ; that so the sale of his own tract might be the more promoted : whence it comes to pass , that his notes being writ in haste , are not so well digested as might be expected from a person of his learning and ingenuity . in pag. . he takes notice of a plausible conceit , which hath been growing up a considerable time , &c. but tells not his reader what that conceit was , till he hath charged it upon a very learned and famous author , whom he is pleased to call a wavering prelate , and another of the same order , and a third of a lower degree ; but more particularly , fully and distinctly , upon the late publisher of the reasonableness of christianity , &c. here at length in his next page , he tells us , that this author gives it us over and over again , in these formal words , viz. that nothing is required to be believed by any christian man but this , that jesvs is the messiah . i think if he had not been in haste , he would have cited at least two or three of those pages , wherein we might find those formal words , but he has not one , and i do not remember where they are to be found ; for i am almost in as much haste as mr. edwards , and will not seek for them . it 's true , he says , that all that was to be believed for justification , or to make a man a christian , by him that did already believe in , and worship one true god , maker of heaven and earth , was no more than this single proposition , that jesus of nazareth was the christ or the messiah . but then he takes to be included in this proposition , . all synonimous expressions , such as , the son of god ; the king of israel ; the sent of god ; he that should come , he of whom moses and the prophets did write ; the teacher come from god , &c. . all such expressions as shew the manner of his being the christ , messiah , or son of god , such as his being conceived by the holy ghost and power of the most high ; his being anointed with the holy ghost and power ; his being sanctified and sent into the world ; his being raised from the dead , and exalted to be a prince and saviour after the time he was so , &c. . such expressions as import the great benefits of his being the messiah ; as having the words of eternal life ; his having power from the father to remit sins , to raise the dead , to judg the world ; to give eternal life ; to send the h. spirit upon the apostles whereby they might work miracles , and preach the light of life to jews and gentiles , and the like . for all those quotations of scripture which the author ( as mr. edwards observes ) has amassed together out of the gospels , and the acts of the apostles , which take up about three quarters of his book , for the proof of his proposition , are indeed expository of the meaning of that proposition , and are included in it . not that it was necessary that every one , who believed the proposition , should understand and have an explicite faith of all those particulars : for neither the believers during the life of christ , nor the apostles themselves understood many of them , no nor presently after his death and resurrection ; for they had still divers erroneous opinions concerning the nature of his kingdom , and the preaching to the gentiles , and other things . and in the beginning of christ's preaching , though philip believ'd that jesus was the messiah , the son of god , the king of israel ; yet he seems to be ignorant of his being born of a virgin , for he calls him the son of joseph , john . . but as he that believes that william the d is the true king of england , &c. believes enough to make him a good subject , though he understands not all the grounds of his title , much less all his power and prerogatives that belong to him as king : so he that believes upon good grounds that jesus is the messiah , and understands so much of this proposition as makes him , or may make him a good subject of christ's kingdom , though he be ignorant of many things included in that proposition , he has all the faith necessary to salvation , as our author has abundantly proved . but mr. edwards says , this gentleman forgot , or rather wilfully omitted a plain and obvious passage , in one of the evangelists , go teach all nations , &c. mat. . . from which it is plain ( says he ) that all that are adult members of the christian church , must be taught as well as baptiz'd into the faith of the holy trinity , father , son and holy ghost , and then they must believe it : and consequently more is required to be believed by christian men , than that jesus is the messiah . he infers from this , you see it is part of the evangelical faith , and such as is necessary , absolutely necessary to make one a member of the christian church , to believe a trinity in vnity in the god-head ; or , in plainer terms , that though god is one as to his essence and nature , yet there are three persons in that divine essence , and that these three are really the one god. i must confess , that if mr. edwards's reasoning be good , the author is totally confuted , three quarters of his book at least are writ in vain , and the old systems must stand good ; and the bulk of mankind will certainly be damned , or it will be a wonder if any of them be faved . but give me leave to tell him i do not see , what he says we do see : that text will well enough consist with our author's proposition . for i would ask him , whether the apostles follow'd this commission or not : if they obey'd it , then in baptizing in the name of jesus the messiah , and exhorting those to whom they preached , to be baptiz'd in the name of the messiah , after their preaching the messiah to them , they did in effect baptize in the name of the father , son and holy ghost , otherwise they did not pursue their commission ; for we never find them baptizing in those express terms , but always in the name of jesus the messiah , or the lord jesus , or the lord , and the like . so that mr. edwards must either charge the holy apostles with ignorance of , or disobedience to their lord's command , or acknowledg that they did really baptize in the name of the father , and of the son , and of the holy ghost , when they did but expresly baptize in the name of the son or messiah ; forasmuch as all that were so baptiz'd , did believe in the father of that son of god , as implied in the son , and in the holy ghost , as the anointing of the son , and which also was given to those that were so baptiz'd . but as for his inference , viz. that it 's absolutely necessary to believe a trinity in vnity in the godhead ; or that god is one as to his essence and nature , yet there are three persons in that divine essence , and that these three persons are really the one god : this will condemn not only the unitarians , and the bulk of mankind , but the greater part of trinitarians , the learned as well as the vulgar . for all the real trinitarians do not believe one essence , but three numerical essences . here dr. sherlock , dr. cudworth , the bishop of gl. the late arch-bishop , mr. h — w , and all that hold as the council of nice did , with that council it self , and the whole church ( except some hereticks ) for many centuries , are by mr. edwards expung'd out of the catalogue of christian believers , and consequently condemn'd to the horrible portion of infidels or hereticks . the mystery-men , or ignoramus trinitarians , they are condemn'd too ; for they admit not any explication , and therefore not mr. edwards's . there remains only dr. south , and dr. wallis , and the philosopher hobbs , who ( mr. edwards says ) is the great master and lawgiver of the profess'd atheists , pag. . and that party which have the absolutely necessary faith of three persons in one essence . but if you ask these men what they mean by three persons : do they mean according to the common sense of mankind , and especially of the english nation , three singular intellectual beings ? no , by no means , that is tritheism , they mean three modes in the one god , which may be resembled to three postures in one man ; or three external relations , as creator , redeemer , sanctifier ; as one man may be three persons , a husband , a father and a master . this is that opinion of faith , which the antients made heresy , and sabellius the head of it . thus it is absolutely necessary to make a man a christian , that he be a sabellian heretick . but perhaps mr. edwards may be of mr. h — w's mind , for he says , these three persons are really the one god ; but then , no one of them singly is so , but every one a third of god : if so , mr. edwards is indeed a unitarian , for he gives us one god only ; but then he is no trinitarian , for he has put down the father himself from being god singly , and so the son and holy ghost . as to what he says of being baptized into the faith and worship of none but the only true god , that has been answer'd a hundred times . he cannot look into any of the unitarian books , but he will find a sufficient answer to that inference . were the israelites baptiz'd into the worship of moses ? but they were baptized into moses , cor. . . or when the apostle paul supposes he might have baptized in his own name ; did he mean that he should have baptized into the worship of himself as the most high god ? then mr. edwards minds his reader , that the author had left out also that famous testimony in joh. . . in the beginning was the word [ jesus christ ] and the word was with god , and the word was god. whence ( saith he ) we are obliged to yield assent to this article , that christ the word is god. here mr. edwards must mean that this is a fundamental article , and necessary to salvation ; otherwise he says nothing against his author , who has prevented his urging any other text , not containing a fundamental , in his answer to the objection from the epistles and other scriptures . for ( saith he ) pag. . they are objects of faith — they are truths , whereof none that is once known to be such may be disbelieved . but yet a great many of them , every one does , and must confess a man may be ignorant of ; nay disbelieve , without danger to his salvation : as is evident in those who allowing the authority , differ in the interpretation and meaning of several texts . — vnless divine revelation can mean contrary to it self . the whole paragraph ought to be read , which i have abridged . and if this text of john . . be not one of those , that by reason of its difficulty and variety of senses , may not be disbeliev'd in mr. edwards's sense , then i will be bold to say , there 's no such text in the whole bible . to it i say , . he dares not trust his reader with the clear text , but thrusts in his own sense , in the beginning was the word ( jesus christ : ) and then . makes his fundamental article not from the text , but from what he has inserted into the text thus , christ the word is god. but will mr. edw. stick to that ? is he of socinus's mind , that by the word is meant the man jesus christ , born of the blessed virgin , and anointed with the holy ghost ? i think he is not . or does he mean that christ was the first-born of every creature , as he is called , col. . . the beginning of the creation of god , rev. . . by whom god made the worlds , and is therefore a god ? i think mr. edw. might be call'd an arian , if that were his sense . what then does he mean ? he does not mean that either the body or soul , or both united to constitute a man , or the anointing of the holy ghost added to that man , was the word ; though by reason of those he had the name of jesus , and by reason of this he had the name of christ . he means by the word , a second person or mode of god. now how fairly he calls this second person a mode of god , jesus christ , when it was neither jesus nor christ , nor any part of him , let his reader judg . in the beginning was the word ] that is , ( according to him ) before the beginning , and therefore from eternity , god in a second mode or person did exist : and the word was with god ] i. e. god in the second mode was present with god , even himself in the first mode or person : and the word was god ] i. e. god in his second mode was himself ; or otherwise , was the father himself and the holy ghost ; for he tells us before , that the three persons [ or modes ] are really the one god : but if the word is really the one god , as mr. edw. understands the term god in this text , then the word is the three persons , or else he is not really the one god , which the three persons only are . now if this be a clear text to build an article necessary to salvation , and the worship of another almighty and only wise person upon , besides the god and father of our lord jesus christ ; let all that have any reverence for god or his gospel judg ! besides , can he alledg one text out of all the old testament , or out of the three former gospels , where ever by the word or logos ( as they love to speak ) is meant any such preexistent eternal person ? if there be none such , it seems to be no little defect in the holy scriptures , that the world should be years old , before any part of it heard any thing of a second personal god , equal to the first , and who had therefore as much right to be known and worshipped as the first : nay , and that that person , the word , should have no mention made of him in the gospels or sermons of christ or the apostles till above threescore years after the ascension ; for it for it was so long ( as ecclesiastical historians tell us ) before the gospel of the apostle john was written , all the churches and believers we read of in scripture , having been gather'd and converted before . next mr. edw. tells us ( p. . ) there is added in verse . another indispensable point of faith , viz. that the word was made flesh , i. e. that god was incarnate , the same with tim. . . god manifest in the flesh . one would have expected that mr. edw. undertaking in short to confute a proposition , that the author had spent three quarters of his book ( which consists of pages ) in proving ; and for which he had alledg'd perhaps an hundred clear texts of holy scripture , should have produc'd some clear texts against him , and not such as need explanations ; and when he has explain'd them , leaves them far more difficult than before . we have spoken already of the word that was said to be god in the first verse of that chapter ; and now in the th the word must signify god : but , . are not the same words and terms taken in different senses in the same context , and that too , when they come nearer together than at thirteen verses distance ? thus the word light in ver . . signifies an impersonal thing ; but in the , , and th verses , it denotes a person , which john was not , but jesus was , to wit , the revealer of the word or gospel . . the father was god too , and if god was incarnate , how will it be avoided that the father was incarnate ? and if it cannot , then mr. edw. will be a patripassian heretick . . it must be acknowledged , that mr. edw. has given a wonderful learned explanation of the phrase — was made flesh ; far more learned than that of the old justice — invasion is invasion . the vulgar and unlearned may understand something , when it is said that one thing is made another thing , as when water was made wine : but i doubt they will stare and know nothing , when one tells 'em that a person was incarnate ; much more when they read mr. edw. saying , that god was incarnate , will they not gladly return from the explanation to the text ? and then it will run thus , god was made flesh . but was god indeed turn'd into flesh , and ceased to be god , as the water turn'd into wine ceased to be water ? i 'm sure mr. edw. never intends to make that an indispensable point of faith , as he calls this , that god was incarnate . but this is a very hard case , that the generality of the world ( which god so loved , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life ) their salvation or damnation should still depend on the belief of , not only obscure texts , but of much more obscure interpretations of those texts . whether shall we go for the sense of god was incarnate ? he sends us to tim. . . god manifest in the flesh . but he might know that that reading of the word god in that text is a corruption , and that instead of god was read which in the council of nice , as the accurate examination against mr. milbourn has fully prov'd ; however allowing that reading , has given a rational sense of it . thus we are sent for the sense of an obscurer interpretation of an obscure text , to a corrupt one. whither shall we go next ? it 's very like that mr. edw. may next time send us to the athanasian creed , when the scriptures fail him ; that creed saith , it is necessary to everlasting salvation , that one believe rightly the incarnation of our lord jesus christ , — that he is god and man — perfect god and perfect man — one christ , not by conversion of the godhead into flesh , but by taking of the manhood into god : so then the sense of the word was made flesh , will be this , god was incarnate , that is , not by being made flesh or man , but by taking man into god ; that is , god is now perfect god and man. well , but since god is a person , and man another person ; perfect god and perfect man must unavoidably be two persons : but this is the heresy of nestorius arch-bishop of constantinople , an. dom. . but how shall we help it ? for to believe god and man not to be two persons , we directly contradict our belief of god's being perfect god and perfect man. if we say with apollinarius , an. dom. . that god and man are not two persons but one , because the man had no human soul or understanding , then we contradict god's being a perfect man , and are condemn'd to eternal damnation , as apollinarian hereticks . and if for solving these difficulties , we should think good to hold , that indeed there were two natures in christ when god was made flesh , but upon the union the human was swallowed up of the divine , and so there was one nature made of two ; then we incur the anathema of the eutichian hereticks . and it follows ( saith mr. edw. ) in the same verse of this first chapter of st. john , that this word is the only begotten of the father ; whence we are bound to believe the eternal , tho ineffable , generation of the son of god. answ . could mr. edw. be so weak as to think any body but one deeply prejudiced , would approve of either of his inferences from that clause ? either the eternal generation , or that we are bound to believe it as an article necessary to salvation ? does he not know that jesus is the only son of god , by reason of that generation which befel him in time ? does he read of any other son that god generated of a virgin but jesus ? see luke . . did god ever sanctify and send into the world in such a measure and manner , any that were called gods or sons of god , as he did jesus our lord ? see john. . , , , . and chap. . . did he ever give such testimony to any other ? did god ever beget any other son by raising him from the dead to an immortal life ( acts . . ) by anointing him with the oil of gladness above his fellows , heb. . . by setting him on his right-hand , making him to inherit a more excellent name than angels , even that of son in a more excellent sense , heb. . , , . by glorifying christ , making him an high-priest , saying unto him , thou art my son , this day have i begotten thee ? is not isaac call'd the only begotten son of abraham , though abraham had other sons ? but for mr. edw's eternal generation , there is not one tittle either in this text , or in all the bible ; and yet he has the confidence to bind the belief of it upon mankind , upon pain of damnation : i wish he would not be so rash , but more reverent in so tremendous a point . next , he finds our author faulty in not taking notice , that we are commanded to believe the father and the son , john . , . and that the son is in the father , and the father in the son , which expresses their vnity . wonderful ! did our author indeed take no notice that we are commanded to believe the father and the son ? when he all along in his treatise makes the messiah , christ , son of god , terms synonimous , and that signify the same thing ; and cites abundance of texts to that purpose ; so that the belief of the father & the son , is required by him in the whole three quarters of his book , which mr. edw. takes notice he spent in proving his proposition . did mr. edw. write these remarks ? or did some body else add them to his book of the causes of atheism ? as for the vnity of the father and son , exprest he says by these words , the son is in the father , and the father in the son ; does he think his reader never read that text in john . . that they [ believers ] all may be one , as thou father art in me , and i in thee , that they also may be one in us , with ver . . or that other text , john . . he that dwelleth in love , dwelleth in god , and god in him ? but for the word vnity , which he uses , if he means by it any more than a close union , it implies a contradiction , that two should be one ; that a duality should be an unity . this ( saith he ) is made an article of faith by our saviour's particular and express command . he must mean , that mr. edwards's own sense of that text is commanded as necessary to salvation , else he says no more of that than the author allows concerning both that and other scriptures . if he means his own sense , then i think he 's an inconsiderate and rash man ; for i have shew'd that his sense is contradictious . here mr. edw. calls in question the sincerity of our author , and , pag. . says , it is most evident to any thinking and considerate person , that he purposely omits the epistolary writings of the apostles , because they are fraught with other fundamental doctrines , besides that one which he mentions . i will not question mr. edwards's sincerity in what he writes , but i question much his due considering what he writes against . does not our author make in effect the same objection against himself , pag. . and answer it in fourteen pages , even to the end of his book ? but mr. edw. takes notice of very little of it . and the most of that he does take notice of , he answers with a little raillery upon the bulk of mankind , the unlearned multitude , the mob , and our author . his note upon these phrases , is , surely this gentleman is afraid of captain tom , and is going to make a religion for his myrmidons . — we are come to a fine pass indeed ; the venerable mob must be ask'd what we must believe . thus he ridicules the doctrine of faith , on which the salvation or damnation of the multitude depends , and the grounds of our author's design ; who finding in holy scripture , that god would have all men to be saved , and come to the knowledg of the truth ; the gospel was preach'd to the poor , and the common people heard christ gladly ; that god hath chosen the poor in this world , rich in faith ; he concluded ( when he had overcome the prejudices of education , and the contempt of the learned , and those that think themselves so ) that the gospel must be a very intelligible and plain doctrine , suted to vulgar capacities , and the state of mankind in this world destin'd to labour and travel ; not such as the writers and wranglers in religion have made it . to this mr. edw. answers ( besides what i have noted above ) and is forced to agree , that all men ought to understand their religion : but then asks ( as of a positive thing not to be doubted ) if men may not understand those articles of faith which he had mention'd a little before , pretended to be found in the epistolary writings , [ which are generally form'd not in scripture-terms , and about which there is such endless contentions ] when they be explain'd to them , as well as our author's article , jesus is the messiah ? nay he is confident that there is no more difficulty in understanding this proposition [ the father , son and holy ghost , are one god or divine nature ] than in that other of our author ( see pag. . ) when yet the world knows to its cost , that this article has exercis'd all the greatest wits of the church these fourteen or fifteen hundred years to understand the terms , and take away the contradictions : and at this day the english trinitarians have most fierce contentions among themselves about the meaning of it . the nominal trinitarians agree with the unitarians , that the realists , that hold three real persons , are tritheists ; and the realists agree with the unitarians , that the nominals or modalists destroy the reality of the eternal son and holy ghost , and are patripassians or sabellians . besides , mr. edw. knows that each of these parties are at vast difference among themselves ; they easily find inconsistences or contradictions in one anothers explications ; so that supposing there be but ten different trinitarian hypotheses , ( i think there are more ) every one has mine against him , all which he looks upon as faulty ; and they on the other hand do all reject his . they reject them i say , not , as the bishop of sarum , in his letter to d. w. pag. . would paliate matter , as having the same acts of piety and adoration , though different ways of explaining , either the vnity of the essence , or the trinity of the persons ; but as having different acts , except we can have the same idea's when we worship three gods , as when we worship one only ; or when we worship one all-perfect person , as when we worship three such ; or when we worship one real person , and two nominal ones , as when we worship three equals ; or when we worship one self-existent god , and two dependent gods not self-existent , as when we worship three self-existents , and the like . again , mr. edw's proposition is never once found in holy writ ; but our author 's often expresly . he uses terms in such a sense as they are never us'd in scripture , for divine nature is never put there for god ; nor does the word god , or one god , ever signify father , son and h. ghost , but always one singular person ; and throughout the holy scriptures from the beginning to the end , god is spoken of , and spoken to , as one only person , and by terms and pronouns that signify singularly , and never otherwise . god indeed does twice or thrice speak of himself plurally , as persons of dignity and dominion do often . but our author both his words in form , and his explications are all taken out of scripture ; and in the days of our saviour and his apostles , there was no difficulty in understanding them . the most illiterate fishermen and shepherds , and women , knew what was meant by jesvs , and what by messiah : the only question was , whether the proposition jesus is the messiah , was to be affirm'd , or denied . but notwithstanding all this , mr. edw. says , truly if there be any difficulty , it is in our author's proposition ; why pray ? for here is an hebrew word first to be explain'd before the mob can understand the proposition : but by his favour , the word messiah is by our translators adopted into the english tongue , and the common people , the rabble ( as mr. edw. is pleas'd to call them ) understand it as well as they do the christ or the anointed , and also the explications of those terms , provided they use to read either themselves , or hear others read the holy scriptures . but the word messiah was in our saviour and the apostles time most common among the jews : therefore our author designing to represent the preaching and faith of that time , chose to use it more frequently than any other term , see pag. . but i presume mr. edw. brought in this objection , only as a diversion . if he really think as he says , it 's a sharp reflection upon all the learned trinitarian controvertists upon this point ; except they take it more candidly for an invitation to their reverences and right reverences , to come to the most learned mr. edw. to inform their understandings , and solve all the difficulties that make them at so great odds one with another : and it 's to be hoped he will give such a clear explication of the trinity , as will satisfy the mystery-men or ignoramus-trinitarians , that at length they may understand what they now profess to believe without understanding . but to return , for all this will seem a digression except the reader please to remember it is for a vindication of our author from mr. edw's hard charge , of purposely omitting the epistolary writings , because fraught with other fundamental doctrines besides that one which he mentions : among those , mr. edw. reckons chiefly and more especially — the doctrine of the ever to be adored trinity , eminently attested in those epistles . this doctrine he has given us in his proposition above discoursed , and has attempted to show ( against matter of fact in all ages , and especially in this present time ) that this fundamental ought not to have been omitted because of its difficulty or unintelligibleness ; for it is ( he saith ) less difficult than that of our author , jesus is the messiah ; but how successfully i leave to consideration . but if it be unintelligible , or contradictious , at least to the bulk of mankind , then it 's impossible it should be a fundamental article ; and therefore our author needed not purposely to omit the epistolary writings of the apostles , for fear of finding it there , since mr. edw. himself cannot find it there , nor in the bible . but what says he to our author 's full answer to the question , about the usefulness of the epistles , though the belief of many doctrines contained in them be not necessary to salvation ? our author answers , . that he that will read the epistles as he ought , must observe what 't is in them is principally aim'd at ; — for that is the truth which is to be receiv'd and believ'd , and not scatter'd sentences in scripture-language , accommodated to our notions and prejudices . what says mr. edw. to that ? . [ for i abridg ] there be many truths in the bible , which a good christian may be wholly ignorant of , and so not believe ; which perhaps some lay great stress on , and call fundamental articles , because they are the distinguishing points of their communion . what says mr. edw. to this ? . the epistles were writ to those who were in the faith , and true christians already ; and so could not be design'd to teach them the fundamental articles and points necessary to salvation . this he shows from the address of all the epistles , or something noted in them . . their resolving doubts and reforming mistakes , are of great advantage to our knowledg and practice . . the great doctrines of the christian faith are dropt here and there , [ he has cited some such passages in the proof of his proposition ] . — we shall find those necessary points best in the preaching of our saviour and the apostles . . the epistles , besides the main argument of each of them , do in many places explain the fundamentals , and that wisely , by proper accommodations to the apprehensions of those they were writ to . which he shows particularly in the epistle to the romans , and that to the hebrews ; also in the general epistles . at length , these holy writers ( saith he ) inspir'd from above writ nothing but truth ; and in most places very weighty truths to us now ; — but yet every sentence of theirs , must not be taken up and look'd upon as a fundamental necessary to salvation , without an explicite belief , whereof no body could be a member of christ's church , &c. for ( saith he , pag. . ) 't is plain , the contending parties on one side or t'other , are ignorant of , nay , disbelieve the truths deliver'd in holy writ , as i noted before . this little i have transcribed out of our author for the sake of those , who perhaps have not his book , but have mr. edwards's , and that it may appear how unfairly ( to say no worse ) mr. edw. deals with our author , saying , pag. . he passes by these inspired writings with some contempt ; also he suggests his insincerity to the reader . but i have seen a letter from a gentleman of no ordinary judgment , who says , — mr. edwards has not only mistook mr. lock , but abus'd and belied him : for he says , mr. lock cites only the gospels and acts , but declares ( or insinuates ) his contempt of the epistles , as if they were not of like authority with the acts or gospels ; but mr. lock has no where intimated any such opinion . his book ( saith he ) shows , he has read the scriptures with very great observation , as well as judgment ; he suffers nothing to escape him , that belongs to the subject he manages . he names our author mr. lock , which i am assured he does by common fame and conjecture ; he has no other grounds for it , as neither have i , no more than mr. edwards . whether we are mistaken or not in his name i know not , but i think i have proved that mr. edw. is much mistaken in his judgment concerning his book , or has perversly censur'd him and it . he is so far from contemning the epistles , ( as mr. edw. accuses him ) that whoever will take the pains to reckon , he will find he has quoted them , and refer'd to them near fourscore times . and mr. edw. is no less injurious in his censures upon other writers : in the very socinian doctrine it self ( saith he ) there seems to be an atheistical tang. for proof , he cites the considerations on the explications of doct. of trin. pag. . where ( saith he ) the self-existence of god , which is the primary , fundamental , and essential property — of the deity , is peremptorily pronounc'd by them to be a contradiction . it 's strange a man of mr. edwards's undertaking , should give forth such a calumny . his ldp. of worcester says , if god was from eternity , he must be from himself . that author answers , that that is an espousing the cause of the atheists , and he gives this reason ; if god is from eternity , he must be of none ; neither of ( or from ) himself , nor from any other ; not from himself , for then he must be before he was ; and neither from himself , nor from any other , because all origination of what kind soever is inconsistent with an eternal being . is this now peremptorily to pronounce , that the self-existence of god is a contradiction ? or is it not to vindicate the self-existence of god from a false notion of it , occasion'd by the bishop's words ? but what will mr. edw. say to the author of the xxviii propositions , &c. ( who , they say , is the bishop of glouc. ) who peremptorily denies , nay says , it is a flat contradiction , to say that the second and third persons ( of the trinity ) are self-existent ? ( prop. . ) consequently neither of them is god : because ( as mr. edw. says ) self-existence is the primary , fundamental , and essential property of god , which yet neither the son nor the h. ghost have . i wish mr. edw. would either reconcile himself to the bishop , or the bishop to him , before he charges an atheistical tang upon the socinian doctrine , upon account of the denial of god's self-existence , which he may see strongly affirm'd in the reflections on the said propositions , &c. as for socinus's denying the praescience of contingencies , i am not , nor is our author concern'd in it ; but which is more dishonourable to god , to be the author of all the sin and wickedness that ever was , or ever will be in the world ; or to deny his fore-knowledge of the certainty of that which is not certain . socinus and crellius have denied such an immensity of god , which makes him to be essentially and wholly in every point of space ; because such immensity would take away all distinction between god and creature , and has indeed an atheistical tang ; for the greater part of atheists hold the universe to be god ; hence lucan , jupiter est quodcunque vides , quocunque moveris . which opinion , some of the antient fathers have wrote against ; as clemens alexandrinus , and others . mr. edw. may charge them all with a tang of atheism if he please . as for god's spirituality , modest divines confess it easier to say , what it is not , than what it is . mr. edw. perhaps has attain'd to such a perfection of knowledg in that matter , as may make him able to teach them what they are now ignorant of : but socinus nor crellius , nor any other of them ever denied , contrary to most express , and often repeated scriptures , and common reason , the most glorious attribute of god's vnity , which gives excellency to all his other attributes : for were self-existence , omniscience , immensity and spirituality , and all other attributes common to more than one ; where would the excellency and majesty of god's name be ? how should we love and adore him with all our hearts and strength , when there are others that require it and have as equal right to it as he ? but mr. edw. will count himself highly injur'd , if i charge him with denying god's unity : but hold a little , be not angry ; if you be , take heed it be not more for your own sake , than for god's sake : do you not say , that the infinite nature of god is communicable to three distinct persons ? pag. . and pag. . that the father , son and holy ghost are one god , or divine nature ? are not these terms convertible ? namely , that one god is father , son and h. ghost , that is , three persons ? and what are three almighty and only wise persons , but three gods ? the father is one god , the son is one god distinct from the father , and the holy ghost is one god distinct from the father and son. thus your proposition amounts to this , that one god is three gods , that the unity of god is a trinity of gods. that vnity or oneness is no longer an attribute of god , but trinity or threeness . but we cannot be heard , let us make out your contradictions never so clearly : nay , you impute it to us as a heinous crime , that we make it an argument against the belief of your trinity , that it cannot be understood without contradiction . you impute to us most injuriously , that we are to admit of nothing but what is exactly adjusted to nature's and reason's light , pag. . that therefore the trinity is a doctrine that can't be born , because it can't be understood , pag. . and that the english vnitarians declare they cannot believe it , because reason does not teach it , pag. . this is a topick the trinitarians do always inlarge upon , and urge with a great deal of pomp in themselves , and ignominy in the unitarians , as persons that prefer their own reasonings before divine revelation how clear soever . and though this calumny has been answer'd and wip'd away , and retorted upon them a hundred times , yet mr. edw. will still confidently charge it . he cites the letter of resolution for proof of it , and therefore has read it , but passes by the answer to this imputation , which is to be found in the very first page of it , where thus ; first , 't is not true , that we prefer reason before revelation ; on the contrary , revelation being what god himself hath said , either immediately , or by inspired persons ; 't is to be preferr'd before the clearest demonstration of our reason . and in the consider . on explic. on serm. and a sermon of the bishop of worcester , the author says : he utterly mistakes in thinking that we deny the articles of the new christianity , or athanasian religion , because they are mysteries , or because we do not comprehend them ; we have a clear and distinct perception , that they are not mysteries but contradictions , impossibilities , and pure non-sense . but now that the trinitarians do most expresly prefer their reasoning , consequences and wire-drawn deductions before holy scripture ; besides that it has been done in the notes upon the athanasian creed , and other tracts , i shall shew further from mr. edwards's fundamental doctrine , but now recited ; if at least the trinitarians will acknowledg him for their orthodox champion . . it 's manifest he means by the one god , not one divine almighty person , but three such ; but nothing is more evident in holy scripture , than that god is one person only . for proof of it , i have referr'd my reader to the scriptures from beginning to end , in more than twenty thousand texts , even as often as god is spoken of , or to , or speaks of himself ( except as i have said ) . but mr. edw. says expresly , that his god is three distinct divine persons , to wit , the father of the son , the son of the father , and the h. ghost which proceedeth from the father and the son. . he says , that these three distinct divine persons , [ each of which is god in the most perfect sense ] is the only true god , or the one god , or divine nature . the proposition which he advances , as necessary to salvation , and more easy to be understood than that jesus is the messiah , is , that the father , son and holy ghost are one god , or divine nature . whereby it 's manifest , that by one god he means not one person , but one divine nature ; and by one divine nature he means such a divine nature as is communicable to three distinct persons , see pag. . so that his three persons which are one god , are so one god as they communicate in one divine nature ; in like manner as peter , james and john are one man , because they communicate in one human nature , as do also all the men in the world. now i shall cite some texts of h. scripture , which do expresly declare that god is one ; and that cannot otherwise be understood than that he is one person , or singular intellectual nature , essence or substance . here let me premise first , how equivocally mr. edw. and the trinitarians express themselves in this great and necessary point , on which depends our eternal salvation ; and whereby the bulk of mankind ( for i think that 's a far more decent phrase than mr. edw's rabble , or captain tom and his myrmadons , or the venerable mob ) cannot escape being deluded . he and they confess also , that there is but one god , though three persons in that one god ; but by one god they do not mean ( as i have shewed from mr. edw. ) one singular intellectual nature , essence , or substance compleat , for that is a person ; and if they did , the contradiction would presently appear to every capacity , to wit , that three divine persons are one divine person ; but they ( as mr. edw. ) say , the father , son and holy ghost , or the three divine persons , are one god , or divine nature , essence or substance . hereby they conceal from their poor honest reader , thirsting after truth , that god is one intellectual perfect nature , essence or substance , and make him believe by that concealment , that though there are three divine intellectual perfect natures , yet there is but one divine nature or god. i am also willing to premise , that the grecism of a solitary adjective masculine , or article without a substantive ( where the discourse is of intellectual beings ) doth frequently , if not always connote person ; and our english translators have in many texts render'd it person , as the clear sense of the greek text , not as a word supplied in another character to explain the text , but in the same character as a verbal translation . instances of this rendring are these among many others ; mat. . . of this just [ person ] luke . . ninety nine just [ persons ] acts . . — the devout [ persons ] eph. . . — unclean [ person ] pet. . . what manner of [ persons . ] in these places there is nothing in the greek to answer the word person , but what is implied in the adjective . to come now to the texts that assert the vnity or oneness of god , against mr. edw's trinity or threeness ; or that god is one intellectual nature , or one person , against mr. edws's one divine nature , or three persons : see jam. . . according to the greek , thou believest that god is one , thou dost well . gal. . . but god is one . mark . . the lord our god , the lord is one , saith our saviour out of the law , to the scribe that asked him , which is the first commandment of all ? and jesus answer'd him , the first of all the commandments is , hear , o israel , the lord our god , the lord is one . and thou shalt love the lord thy god with all thy heart , &c. and in the d ver . the scribe said unto him , well master , thou hast said the truth , for god is one , and there is none other but he . and ver . . — jesus saw that he answer'd discreetly . our bibles refer us to deut. . , . whence our lord takes this his answer , and where we find the same words , which by ainsworth are also render'd , the lord our god , the lord is one . now in these scriptures the numeral adjective masculine , being without a substantive and singular , it forces us to understand in every place person . so that we nothing doubt but the translators would have render'd every where god is one person , if they had not been prepossessed with the opinion of god's being three persons ; the like to which they have done in many other places . but in that answer of the holy jesus to him that called him good master , mat. . . it 's not possible to avoid it ; . that god is a person ; . that he is but one person ; and . that he is good in an eminent sense above all other persons whatsoever . for thus he says , why callest thou me good ? none [ or no person ] is good but one [ person ] the god. how strangely perverse would it be to understand this text in the trinitarian sense , viz. none , or no person is good but one , the father , son and holy ghost ? or thus , none , or no person is good but one , i. e. the divine nature ? again , . consider we these texts , and see what sense we can make of them , if god be not one person only , mal. . . hath not one god created us ? must we say with mr. edw. hath not one father , son and holy ghost [ or one divine nature that is not a person ] created us ? rom. . . there is one god who justifies , &c. trin. there is one father , son and h. ghost that justifies , zech. . . hebr. in that day the lord shall be one , and his name one . how should the lord be one and his name one , if the lord be three distinct persons , and his name father , son and holy ghost ? isa . . . o lord of hosts , god of israel , thou dwellest between the cherubims , thou art the god , even thou alone , of all the kingdoms of the earth ; thou hast made heaven and earth ; psal . . . thou art great and dost wondrous works , thou art god alone . king. . . — that all the kingdoms of the earth may know that thou art the lord god , even thou only . isa . . . &c. i am the lord that maketh all things , that stretcheth forth the heavens alone , that spreadeth abroad the earth by my self . nehem. . , &c. thou even thou art lord alone , thou hast made heaven — the host of heaven worshippeth thee . isa . . . — that all the kingdoms of the earth may know , that thou art the lord , even thou only . king. . . jude . — denying the only lord god , and our lord jesus christ . tim. . . there is one god , and one mediator between god and men , the man christ jesus . ephes . . . one god and father of all , who is above all and through all , and in you all . isa . . . for i am god , and there is none else ; i am god , and there is none like me . king. . . lord god of israel , there is no god like thee in heaven above , or in earth beneath . — ver. . that all the people of the earth may know that the lord is god , and that there is none else . isa . . . i am the first , and i am the last , and besides me there is no god. ver. . is there a god besides me ? yea , there is no god , i know not any . isa . . . i am the lord there is none else , there is no god besides me . verse . — there is none besides me , i am the lord and there is none else . ver. . — saying , surely god is in thee , and there is none else , there is no god. ver. . — have not i the lord ? and there is no god else beside me , a just god and a saviour , there is none beside me . ver. . look unto me , and be ye saved all the ends of the earth , for i am god , and there is none else . deut. . . unto thee it was shewed , that thou mightest know that the lord he is god , and there is none else beside him . chron. . . o lord there is none like thee , neither is there any god besides thee . exod. . . for thou shalt worship no other god , for the lord whose name is jealous , is a jealous god. deut. . . see now that i , even i am he , and there is no god with me . king. . . behold , now i know that there is no god in all the earth , but in israel . sam. . . for who is god save the lord ? see the same words in psal . . . cor. . . — there is none other god but one . i conclude with the first and chiefest of the ten commandments given from mount sinai , exod. . . thou shalt have no other gods before me — i the lord thy god am a jealous god : and that of the lord jesus , when himself was tempted , matth. . . thou shalt worship the lord thy god , and him only shalt thou serve . the meaning plainly is , i am a jew , and subject to the law of the jews , i am commanded therein to worship the lord my god , and to serve him only . these scriptures do so clearly prove , that god is a person , or a perfect intellectual nature or substance , and that he is only one such ; that to deny either of these propositions , is to me to deny the truth of holy scripture , not only in some obscure and doubtful text , but in the current of it , and in the chief fundamental of all religion . and mr. edw. in asserting there are three such persons in one divine nature , renders in effect the whole bible void and useless for the proof of any proposition whatsoever it be . if this , that god is an absolutely perfect being , and therefore a person , ( for persons are the most perfect of beings or substances ) and but one such , cannot be plainly and undeniably prov'd from scripture , it 's utterly in vain to attempt to prove any thing . for it 's manifest that to assert this , is the chief aim and design of all the holy writers , and that they are most zealous and vehement in it . and herein lies the controversy between the trinitarians and the unitarians ; we assert with the greatest plainness , and fulness , and clearness of holy scripture , as ever any thing was or can be exprest , that god is one in the most perfect sense of oneness , ( which is by all men that understand the word ) in a personal sense . but the trinitarians do on the contrary contend , that god is not one , but three in that personal sense , and one in a less perfect sense ; which is not personal , but common to many : which is a sense that dethrones god , and makes him either a third of the one god , or one of the three , that created and governs the world , and is to be ador'd by men and angels . for they cannot deny but that in worshipping the father our god , we worship one god ; but they rage against us , because we do not worship besides him , and distinct from him , the son as perfectly god as he ; as different from him as a real son is from a real father , and another person as really god as either the father , or the son , and as really different from the father and son , as he that is sent is from him that sent him . and this is so evidently true , that ( as i have observ'd ) almost one half of the trinitarians consent with the unitarians , in condemning the other party of trinitarians as confessors of three gods. but that i may give yet fuller evidence of this fundamental truth of the unity of the person of god against the trinity of persons in him , i shall in the third place produce some texts that ascribe some perfections to the person of god singularly , and with exclusion of all other persons in that sense and degree . such are those , where the holy jesus says , none [ or no person ] is good but one , the god , which i have urged before : and that in john . . where the blessed son in his prayer to god , ( wherein it were absurd to say that he pray'd to himself ) calls him father , and the only true god ; and that in distinction from himself , whom he describes by the names of jesus christ , him whom the father hath sent . this particle only , imports some excellency in the attribute of true , which is here given to god his father , above and with exclusion of all others , or it signifies nothing . rom. . . to god only wise be glory through jesus christ for ever . amen . here again the attribute of only wise is ascrib'd to the person of god in distinction from jesus christ as the medium of the glory which is given to the only wise god. tim. . , . god is called , the blessed and only potentate , the king of kings , and lord of lords ; who only hath immortality , &c. which are all personal titles , from which all other persons are excluded by the exclusive particle only : for there can be but one potentate who is king of kings in the highest sense , and much more when only is added . when christ is called king of kings , and lord of lords , ( rev. . . and . . ) it 's manifest it 's to be understood in a derivative sense , because all power in heaven and earth was given to him as the lamb that had been slain ; and therefore he is represented as clothed with a vesture dipt in blood , in that chap. ver . . who only hath immortality : that is , ( as dr. hammond says ) god is immortal in himself , ( not in three selfs ) and all immortality of others is derived from him . in the same sense is the lord god almighty called , in rev. . . only holy , because he only is holy of himself ; and as it is understood , sam. . . there is none holy as the lord. now in these and such-like passages of holy scripture , the trinitarians and mr. edw. must understand by god three persons ; by father , the father , son and holy ghost ; by thou , ye ; by him , them ; by himself , themselves ; and those words the scripture hath in the singular number , must be understood by them plurally . it 's no marvel then that they call their doctrine a mystery , and that there is so much dissension among themselves concerning it , since it cannot be understood in any sense , which is not either contradictious in it self , or so to the full current of holy scripture . in like manner , thly , all those texts ( which are not a few ) in which god is named the most high , the most high god , the lord the most high , god most high , the highest ; whether these titles be subject or attribute , must all be understood , not of one person , or a singular knowing and willing substance , but either of a substance that is not a person , or else of three equal persons : and all this by virtue of that scholastic and unreasonable distinction between person and essence ; or as mr. edw. words it , the infinite nature of god communicable to three distinct persons , ( pag. . ) which distinction being absurd in it self when understood , they obtrude upon the world under the name of mystery and incomprehensible . thly . besides , that the holy scriptures are so abundant in those texts that clearly shew him to be one person only , as i have fully manifested ; yet i may still urge from the same texts and others , that the father only , whom the trinitarians acknowledg to be but one person , is that god , that god alone , that one god , that god who is one , the most high god , and no person else besides him . i produced before the text in john . . to prove that the perfection of being the only true god , is ascrib'd to him as being one person only . now i urge from the same text , that that person is the father of the son , in express distinction from the son and all others . next , that text in cor. . , . though there be that are called gods , whether in heaven or in earth , ( as there be gods many , and lords many ) ; but to us there is but one god , the father , of whom were all things , and one lord jesus christ , by whom are all things , and we by him . which words do plainly assert , that that person who is the one god of christians in exclusion of all those that are called gods , ( and in some sense may be so ) is none but the father ; and in distinction from the lord jesus , who was made lord and christ in a most excellent manner , after his resurrection . this text must be understood by the trinitarians thus ; there is none other god but three almighty persons : — there are gods many , and lords many , but unto us [ christians ] there is but one god or divine nature , the father , son and holy ghost ; each of which is the one god of christians , and not the father only . see next ephes . . , , . there is one spirit — one lord — one god and father of all . where the one god and father of all is clearly differenced from the one spirit and the one lord. now see mat. . . but of that day and hour knoweth none [ or no person ] ( for of necessity it must be so understood ) no not the angels of heaven , but my father only . st. mark hath it — neither the son , but the father . these parallel texts prove , . that the person of the father is the person of god ; for none but that person could then know the day and hour of judgment : and , . that the father only is that person of god in exclusion of all other persons , both angels and men , and of the son himself . what shall we say of them , who in flat contradiction to this scripture , and the son himself , assert , that the son knew the day and hour of judgment as well as the father ? let us next compare that passage in tim. . . ( which i cited before ) with john . . the former saith , there is one god , and one mediator between god and men , the man christ jesus . the latter says , if any man sin , we have an advocate with the father , jesus christ the righteous . by which consider'd together , it appears that the one god and the father are the same person , for only a person is capable of being interceded to , and the mediator and advocate the same : so that the father is the person of god , as well as the advocate is the person of the mediator . but if the reader desire to see this point ( viz. that the father only is the most high god ) fully and learnedly argued and defended , let him read crellius's two books of one god the father , out of which i have transcribed much . in what a many places of scripture is christ called the son of god , and the holy spirit the spirit of god ? in every of which either god must be taken for the father only , or christ must be the son of himself , and the holy spirit the spirit of himself , both which are absurd . again , how many places of holy scripture are there , where some prerogative is given to the father above christ , as john . . my father is greater than i ? how asham'd are the more ingenuous trinitarians of that answer , to this objection against the deity of the son , which says , the son was less according to his human nature ? john . . my father is greater than all . it 's manifest from the context , that the son himself is included in that word all. cor. . . the head of christ is god. christ is not the head of himself , therefore the father only is god. how often do christ and the divine writers call the father his god ? john . . i ascend to my father and your father , to my god and your god. in rev. . . he calls the father my god four times . mat. . . and mark . . he cries out , my god , my god , why hast thou forsaken me ! his god was only the person of the father , and not god the divine nature , which according to mr. edw. is common to three persons . ephes . . . — the god of our lord jesus christ , the father of glory . heb. . . where christ is called a god , he is also said to have a god , who anointed him . was he his own god , and the god that anointed him ? or was the father only ? john . . this commandment have i received of my father . he only is god who gives commandments to the son. john . . the father that sent me , he gave me a commandment what i should say , and what i should speak . john . . as the father hath given me commandment , so i do . john . . as i have kept my father's commandment , and abide in his love. see chap. . . and . . and . , . and . . and . . add those places wherein it 's clearly taught that christ obey'd god , rom. . . phil. . . heb. . . god calleth christ his servant , isa . . . mat. . . isa . . , . with acts . . isa . , . . and . . ezek. . , . and . , . he is called — a minister of the sanctuary , heb. . . all these texts , and a hundred more ( say the trinitarians ) are answered by the distinction of a divine and human nature in one person , or the second person of god his having a human nature : so you are to understand that this person of god , who is here said to be a servant , to receive commands and obey them , &c. is yet as perfectly great as he , from whom he receiv'd those commands , who has no prerogative above him . the servant is as great as his lord , and he that obey'd as he that commanded , and he that is sent as he that sent him ; yea , the same god is servant and lord , the obeyer and commander , the sent and the sender . when all these prerogatives of the father above the son , and consequently above the holy spirit , will not prove the father only to be the most high god ; of what use can the holy scriptures be to us ? what shall be the difference between holy scriptures and profane writings ? may not all the greek fables of their gods , be justified by the same , or such like distinctions ? o father of mercies , enlighten their understandings , and remove their prejudices , that they may no longer , deny thee the glory due to thee above all ! neither is it to be passed by , that to the father only is ascrib'd in holy scripture , the creation of heaven and earth , to christ never ; though in a certain way of speaking , common to the sacred writers , many things , or all pertaining to the new covenant or gospel , are said to be created ( that is , medelled or put into a new and better state ) by him . so in that antient confession of faith , call'd , the apostles creed , the creation of heaven and earth is appropriated to the father ; and both in those apostolical times , and to this day , prayers and praises are offer'd to the father through-christ , and the gift of the holy spirit is begg'd of him ; which clearly shews the prerogative of the father above the son and holy spirit ; and consequently that he only is that person , whom we ought to understand by the name of god. in fine , the god of abraham , of isaac , and of jacob , the god of the fathers , and the father of christ , are descriptions of one and the same person : so acts . . — the god of our fathers hath glorified his son jesus : and heb. . . god who — spake in times past to the fathers by the prophets , hath — spoken to us by his son. so that they who make the son to be the god of the fathers , make him to be his own god and father . but because i think it may give farther light and evidence to this great point , wherein the glory of god , even the father , is so much concern'd ; i will yet further show from many plain texts , set so as they may give light one to another ; that the god of the fathers , and the god and father of christians ; or our god and father , and the god and father of our lord christ ; our heavenly father and his heavenly father ; his god and our god , is one and the same person . i present them by couples , the first speaking of christ , the second of us . see rom. . . that ye may glorify god , even the father of our lord jesus christ . phil. . . now unto god our father , be glory for ever and ever . cor. . . blessed be god , even the father of our lord jesus christ , the father of mercies . rom. . . grace be to you , and peace from god our father , and the lord jesus christ . col. . . we give thanks to god , and the father of our lord jesus christ . eph. . . grace to you , and peace from god our father , and from the lord jesus christ . cor. . . the god and father of our lord jesus christ knoweth that i lie not . thes . . . grace be to you , and peace from god our father , and the lord jesus christ . heb. . . unto the son he saith , thy throne , o god , is for ever and ever . thou hast loved righteousness , and hated iniquity , therefore god even thy god hath anointed thee with the oil of gladness above thy fellows . phil. . . grace be unto you , and peace from god our father , and the lord jesus christ . ephes . . . blessed be the god and father of our lord jesus christ . tim. . . grace , mercy and peace from god our father , and jesus christ our lord. eph. . . that the god of our lord jesus christ , the father of glory , may give unto you the spirit , &c. col. . . grace be unto you , and peace from god our father , and the lord jesus christ . pet. . . blessed be the god and father of our lord jesus christ . thess . . . now the lord jesus himself , and god even our father , &c. john . . jesus saith to mary , i ascend to my father and your father , and to my god and to your god. gal. . . who gave himself for our sins — according to the will of god and our father . mat. . . jesus cried — saying , my god , my god , why hast thou forsaken me ? philem. . grace be to you , and peace from god our father , and the lord jesus christ . rev. . . him that overcometh , will i make a pillar in the temple of my god , and write upon him the name of my god , &c. thess . . . — unto the church of the thessalonians in god our father , and the lord jesus christ . john . . — jesus lift up his eyes to heaven , and said — father , glorify thy son. mat. . . one is your father which is in heaven . psal . . . our god is in the heavens . thus we see there is one god and father of all ( ephes . . . ) both of christ , and believers the children of god ; the same person is the god and father of both . it 's absurd to say , that christ the son is his own father , or his own god ; so it 's plainly contrary to scripture to say , that any other person is our god or our father ( in the highest sense ) but the same who is christ's god and father . that it is so , i appeal to the serious thoughts of every man and woman that reads the scriptures attentively , without the prejudice of scholastick and confus'd distinctions . now i shall further produce you many couples of scriptures , which prove expresly , that the name of god ( when taken by way of excellency ) and the name of father ( in christ's gospel ) do signify the same singular person . so that no one is or can be god , who is not also the father ; which term is acknowledged to signify but one person . this appears from the scripture , attributing the sending of christ , or the son , sometimes to god , sometimes to the father , and both frequently . john . . he whom god hath sent , speaketh the words of god ; for god giveth not the spirit by measure unto him . chap. . . the word which ye hear is not mine , but the father's who sent me . acts . . the word which god sent to the children of israel , preaching peace by jesus christ . john . . i seek not mine own will , but the will of the father which hath sent me . acts . . god having raised up his son jesus , sent him to bless you . john . . the father which sent me , he gave me a commandment what i should say , and what i should speak . john . . not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins . chap. . . and we have seen and do testify , that the father sent the son to be the saviour of the world. gal. . . god sent forth his son made of a woman . john . . and this is the father's will that hath sent me . see ver . . john . . in this was manifested the love of god toward us , because god sent his only begotten son into the world , &c. john . . he that heareth my word , and believeth on the father that hath sent me . rom. . . god sending his own son in the likeness of sinful flesh . john . . then said jesus , as my father sent me , even so send i you . joh. . . god sent not his son to condemn the world. chap. . . he that honoureth not the son , honoureth not the father which sent him . joh. . . jesus answered , this is the work of god , that ye believe on him whom he hath sent . chap. . . o father , these have known that thou hast sent me . john . . this is life eternal , that they might know thee ( father ) the only true god , and jesus christ whom thou hast sent . chap. . . say ye of him whom the father hath sanctified and sent into the world , thou blasphemest , because i said , i am the son of god ? john . . the father himself loveth you , because ye have — believed that i came out from god. ver. . i came forth from the father , and am come into the world ; again , i leave the world , and go to the father . ver. . by this we believe that thou camest forth from god. john . . god so loved the world , that he gave his only begotten son — . chap. . . i am one that bear witness of my self ; and the father that sent me beareth witness of me . john . . for i proceeded forth and came from god ; neither came i of my self , but he sent me . chap. . . the works that i do , bear witness that the father hath sent me . hence it appears most evidently , not only that god and the father are the same person , and that the same is as plainly distinguisht from our lord christ , as the sender is distinct from him that is sent ; but that the son is no more the same god that sent him , than he is the same father that sent him . if christians will still suffer themselves to be impos'd upon , under the notion of mystery , to believe that the son of god is the same numerical god as his father , who sent him to do his will , ( not his own ) and to be the propitiation ( or mercy-seat , heb. . . ) for our sins ; that the only begotten or well-beloved son , whom the father ( first ) sanctified and ( then ) sent into the world , is the same god who sanctified and sent him , that the miraculous works which the son did , did bear witness , not that the father even god had sent him , but that the son was that god , &c. they should no longer pretend , that their faith concerning god and his son christ jesus , in what is necessary to eternal life , is clearly and plainly reveal'd in holy scripture , but that they have learnt it by tradition from their teachers , which yet they can no more conceive the meaning of , without contradiction to scripture and reason , than the papists can their transubstantiation , which they also believe under the notion of mystery . let none say there is a wide difference between the faith of protestants and papists in these cases , because transubstantiation is contradicted by sense , the trinity only by reason ; for i appeal to any man of sense , whether we may not be as certain that one person is not three persons , nor three persons one person , as that bread is not flesh . if protestants think themselves excusable in that , let them not for shame blame the papists in this . and if both protestants and papists are faultless in these points , i see not but the heathen polytheists will be capable of the same charity . the new testament scriptures are so full of those clear distinctions , and opposite relations , and works of god , from the son of god , that a man must in a manner transcribe the whole volume to present them all . i have given my reader a great number of texts already ; i will yet point him to some more , which he may read at his leisure . see then john . ver . to . pet. . . rom. . . john . . john . , . as the father hath life in himself , so hath he given to the son to have life in himself , and hath given him authority to execute judgment also , because he is the son of man. the son of god had not this life in himself , till it was given him by the living god his father , not because he was god , but because he was the son of man. but what ears can hear , that life and authority were given by the same god the father , to the very same god the son ? or that any life and authority could be given to him that was god , who had always from all eternity , all life and authority in himself , and could never be without it ? but i am pointing you to some texts of scripture . read also rom. . . chap. . , , . chap. . . ephes . . . john . , . chap. . , . chap. . . gal. . . col. . , . cor. . . john . . whosoever shall confess that jesus is the son of god [ not that he is that god whose son he is ] god dwelleth in him and he in god. john . , , . heb. . , . john . , . acts . . thess . . , . john . . john ver . . gal. . . acts . . these texts do undeniably prove , that god is one person only , to wit , the father of the son ; and as the son cannot be his own father , so neither that god who is his father . but i proceed , see mat. . . and . . luke . . mark . . john . . and . . these are written that ye may believe that jesus is the christ the son of god , and that believing ye might have life through his name . the apostle john did not write his gospel ( as some pretend ) to prove that jesus was god , who was his father , but that he was the christ , or a man anointed with the holy ghost and power , the son of that god who anointed him ; and that so believing we might have life through him . mark . . mat. . . luke . . mark . . luke . . heb. . . john . . mat. . . luke . . john . . and . , . and . . and . . and . . against all these scriptures , and many more that might be alledged , it 's urged that the son is somewhere called god [ or rather a god ] in scripture . to which i answer , that both angels and men are called god , and gods , and sons of god in scripture ; see exod. . . — i have made thee [ moses ] a god to pharaoh . exod. . . compar'd with chap. . , . an angel is called jehovah and elohim ; in english , the lord and god. psal . . . thou hast made him [ man ] a little lower than the angels ; in hebrew , than the gods. and judg. . . manoah said — we shall surely die , because we have seen god ; so he calls the angel that appeared to him . but the word god taken by way of eminency for the father of all , signifies also the god of gods , deut. . . joshua . . psal . . , &c. the most high god , gen. . . heb. . . and the lord jesus being stoned and charged with blasphemy by the jews , for saying , that he and his father were one , as we read john . , , &c. he vindicates himself by the authority of that text , in psal . . . where it's divinely written , i said ye are gods , speaking of the judges and princes , who receiv'd their authority and power from god ; and all of you sons of the most high : and argues from it thus , say ye of him , whom the father hath sanctified and sent into the world , thou blasphemest , because i said , i am the son of god ? which is in effect to say , i may with far greater right than they , be called a god , or the son of god , who have received from god far greater authority and power ; being sanctified to such a degree , and sent among men to preach such a doctrine and work , such miraculous works , as plainly shew , that the father is in me , and i in him ; that is , there is such a close union between us , as if the father dwelt in me , and did the works which i do , ( dwelling as it were in him ) and which cannot be done by any other power . whence i argue , that if in any text of scripture , jesus is said to be god or a god , ( tho he himself never said he was god ; nunquam seipse deum dixit , as saith lactantius ) it is to be understood of that godlike power , authority and glory , which god his father has conferr'd upon him ; for which he is to be honoured as the father who sent him , who anointed him , who raised him from the dead , and set him at his own right hand . so in heb. . , . where in the words spoken of solomon , psal . . he is called god , he is said to have a god above him , who anointed him . let them consider who say , the son is god in the same sense as the father , how they can clear themselves of blasphemy . such persons look upon the unitarians with amazement and horrour , because they will not take the term god in that sense as themselves do : what! deny christ to be god , so expresly spoken of him in holy scripture ! in the mean time , they do not reflect upon themselves , who make to themselves ( by understanding scripture in another sense than christ understood it in ) another god besides the father , who only is the true god. the unitarians acknowledg and celebrate one god the father , the trinitarians do so too , but they also acknowledg and celebrate two other persons , each of which is god in the same sense as the father , neither of which is the father . which of us are safer , and in less danger of being blasphemers , and worshippers of more gods than one ? there 's nothing more manifest in holy scripture , than that the only true god hath given to the son both his being , and all whatsoever that he enjoys ; he has exalted him to his right hand , given him all power in heaven and in earth , as pharaoh exalted joseph in egypt ; only in the throne ( saith he ) will i be greater than thou . but the trinitarians will not suffer the father to enjoy that privilege ; they are asham'd of that son of god ( and his words ) who is not as great as his father ; though he said , my father is greater than i. they are asham'd of his words , who said , of that day and hour — knoweth none , not the son , but the father only : and say in contradiction to him , the son did know that day and hour as well as the father , and not the father only . they are asham'd of his words who said , i can do nothing of my self ; i came not to do my own will , but the will of him that sent me ; my doctrine is not mine , but his that sent me ; i — do nothing of my self , but as the father hath taught me i speak these things ; i have not spoken of my self , but the father that sent me , he gave me a commandment what i should say , and what i should speak ; the word that i speak , i speak not of my self , but the father that abideth in me he doth the works . these and many other words and sayings of the same kind , they seem to be asham'd of , and say , and contend for it , that he could do all things of himself , that he came to do his own will , that his doctrine was his own , that he had no need of the father's teaching , &c. they are ashamed of those words of christ's ; mat. . . why dost thou call me good ? none is good but one , the god ; and say none is good but three , god and god and god , or father , son and holy ghost . here let me observe to the reader ( as i have hinted above ) that there is a considerable difference between that particle one in this text , and the same particle one in that supposititious text , joh. . . these three are one ; for here one is of the neuter gender , as is manifest both in the greek and latin , and fignifies as the same word does in cor. . . he that planteth and he that watereth are one : but in the text above , one is of the masculine gender , and must be understood of one person ( or intelligent being ) who is good , and none but he , to wit , the god. if they were not hinder'd by strong preiudices , they might easily see , that whatsoever they attribute to the son , be it eternal necessary existence , almightiness , or omniscience , &c. they take away from the father thereby , not only the glory of enjoying those divine excellencies alone , but also the glory of his free goodness , and the son 's , and our thankfulness for such unspeakable benefits both to him and us , as he has been graciously pleas'd to give unto the son , either in begetting him , or raising him up in time , or in rewarding him both for his and our good. nay , they make the son uncapable of receiving those great and glorious rewards , of all power in heaven and earth given to him , of an everlasting kingdom , of a name above every name , of exaltation to the right hand of god , and the like , which the scriptures are full of : for how could any of these blessings be given to him that was god always , even from eternity ? could god sit at the right hand of god in any sense whatever ? these are the absurd doctrines , which make the trinitarians contend so fiercely one with another , and with us . god will judg the world , and between them and us , by that man whom he has ordained to be judg of the dead and living . but to return to the consideration of those texts that are alledg'd for the son 's being called god ; that in john . . i have spoken of already , as also that in tim. . . that in rom. . . is read without the word god in the syriac , and in the writings of st. cyprian , hilary and chrysostom ; whereby it 's probable it was not originally in that text. but erasmus acknowledges that for a good reading , which points the clause so as to render it a thanksgiving to the father thus , the god over all be blessed for ever , to wit , for his benefits in raising up christ of the fathers , &c. and it seems to have been so read by some of the antients , for they reckon it among the heresies to say , that christ was god over all , as origen contr . cels . and others . in john . . the word god is not found but in very few greek copies ; and if it be read there , admits of a good sense , without making god to die , who only hath immortality . as also doth that text in acts . . which may be render'd , feed the church of god , which he hath purchased with the blood of his own son ; but the truer reading according to the syriac , the armenian , and most antient greek bibles , is , christ instead of god. most of the antient fathers read christ or lord. those words in john . . this is the true god , which some refer to the son , are plainly to be refer'd to the father , signified by him that is true , through his son jesus . this [ he that is true ] ( whose son christ is ) is the true god. lastly , they urge that in john . . where thomas being convinced by the clear testimony of his senses , that christ was risen from the dead , answered and said unto him , my lord and my god : which words , whether they are words of admiration , respecting god that raised him from the dead , or him that was raised to be a prince and saviour ( acts . , . ) a lord and a god ; the term god cannot signify in this latter sense , any other than a god or christ , made so by resurrection . 't is a clear case , that the evangelist could not intend by these words , to teach us that jesus was god , when he tells in the last verse , that they and his whole book were written , that we might believe that jesus is the christ the son of god , and that believing we might have life through his name . i have insisted long upon this point of the oneness of god , partly because it is a matter of the highest moment in religion ; partly to shew , that if our author had a design ( as mr. edw. says he had ) to exclude the belies of the trinity ( or threeness of god ) from being a point necessary to salvation , it was a pious and christian design ; and that mr. edw. has been so far from offering any thing to prove that faith to be so necessary , that he has not proved it a true doctrine ; but on the contrary , i have proved it to be false , and highly dishonourable to the ever-blessed god and father of christ , contrary to the clear and full current of scripture , obscuring the true glory of christ , and very injurious to the peace and hope of christians . but after all , whether our author is of my mind in this matter ; or whether he believes that the doctrine of three coequal almighty persons is a truth , but not fundamental , i cannot determine : but methinks mr. edwards's concluding him all over socinianiz'd in this point , is done upon such grounds , as will argue the holy evangelists to be also socinians : for he says , this writer interprets the son of god to be no more than the messiah : and i am much perswaded , that whoever shall read the gospels with any attention , will find the holy writers to be of the same mind ; and our author has fully prov'd it in his book , but more particularly from pag. . to . and pag. . yea the comparing the evangelists in the relation of one and the same story alone may do it ; for what in matthew is exprest by , thou art the messiah the son of the living god , chap. . . the same is in mark , chap. . . thou art the messiah ; and in luke . . the messiah of god. and if you compare john . . with ver . , . you will easily see the christ or messiah , and the son of god , are terms of the same import . besides , the very word messiah or christ signifying anointed , and so interpreted in the margin of our bibles , john . . is in the th verse , understood by nathanael to be the son of god , the king of israel . for the kings of israel in the letter and type , were constituted kings by anointing ; hence god is said to anoint david king over israel , sam. . . and psal . . . he is called the lord 's anointed ; but in verse . upon that very account , the lord said , thou art my son , this day have i begotten thee . now as the first and second verses of this psalm , are by the apostles and believers , applied to god's holy child [ or son ] jesus , who as david is called the lord's christ , acts . , , . so upon god's raising again of jesus to be a prince and a saviour , the apostle paul does expresly apply to him that glorious proclamation in the th verse , saying , as it is also written in the second psalm , thou art my son , this day have i begotten thee , acts . . and the author to the hebrews , chap. . , . speaking of the son 's being made better than the angels , proves it from this , that god said not at any time to any of them , as he did unto jesus , [ in his type david ] thou art my son , this day have i begotten thee ; and in his type solomon , i will be to him a father , and he shall be to me a son , sam. . . moreover we have seen before , that our lord vindicates to himself the name of the son of god , by a text out of the d psalm , where the mighty judges and princes are called gods , and sons of the most high , john . these things consider'd , will i think justify our author in interpreting the son of god to be no more than the messiah , or will condemn the divine writers ( if not the messiah himself ) in the same crime . another evidence of our author's being socinian , is ( according to mr. edw. ) that he expounds joh. . , &c. after the antitrinitarian mode , whereas generally divines understand some part of those words concerning the divinity of our saviour . he says , — generally divines , &c. by this mark those divines that do not so interpret , must be socinians : the socinians owe mr. edw. their thanks , for adding to their number many learned and able divines ; but i doubt those divines will not thank him for it . but mr. edw. has courage enough to call a most learned and right reverend father , wavering prelate , and to bring in his doctrine about fundamentals , as favouring the causes of atheism , if he and those other divines agree not with him in their sentiments . another mark of socinianism is , that our author makes christ and adam , to be the sons of god — by their birth , as the racovians generally do . that they both make christ to be the son of god by his birth , and that truly according to that text of luke . . cannot i think be denied by any that duly considers the place ; but that either the one or the other make adam , who was never born to be so , in like manner by his birth , is mr. edwards's blunder , and not their assertion . i have not taken notice of the other fundamentals which mr. edw. reckons in his system , ( divers of which are not found in holy scripture , either name or thing , expresly , or by consequence ) because he insists chiefly on the doctrine of the trinity ; which however it is believed by learned men , to be in some sense or other ( they cannot agree in what sense ) a truth ; yet some of the most learned of them do not believe it a fundamental and necessary truth , particularly mr. limborch ( than whom this present learned age does not afford a more learned and able divine ) could not defend christian religion , in his most famous and weighty disputations against the jews , without waving that point ; one of which we have in his amica collatio cum erudito judaeo , &c. the ablest jew ( i presume ) that ever wrote in defence of judaism against christianity . another conference i am informed we may hope shortly to see , in his reduction of an eminent person , who was upon the point of forsaking the christian religion , and embracing for it that of the jews at amsterdam , when first the ablest systemers had tried their utmost skill and could not effect it . perhaps mr. edw. means him for one , when he says , our author 's plausible conceit found reception ( if it had not its birth ) among some foreign authors besides socinians , pag. . indeed he had cause enough , for mr. limborch tells the jew expresly ( in the book i named , chap. . pag. . ) quando exigitur fides in jesum christum , nusquam in toto novo testamento exigi ut credamus jesum esse ipsum deum , sed jesum esse christum , seu messiam olim promissum , vel quod idem est , esse filium dei ; quoniam appellationes christi & filii dei inter se permutantur . when we are requir'd to believe in jesus christ , we are no where in all the new testament requir'd to believe that jesus is the very god , but that jesus is the christ or the messiah , that was of old promised , or which is the same , that he is the son of god ; because those appellations of christ and of son of god are put one for another . so that in company of mr. limborch and other eminent divines , as well as our english bishops and doctors , our author may still believe the doctrine of the trinity to be a truth , though not necessary , absolutely necessary to make one a christian , as mr. edwards contends . but why does he make mention of only the right reverend fathers , one reverend doctor , and the foreign divines and socinians , as favourers of this plausible conceit , of making nothing necessary and fundamental , but what is evidently contain'd in holy scripture as such ; and so is accommodated to the apprehension of the poor , that hear and read the scriptures , making them also capable of being saved , though they are either ignorant of , or do not believe aright those truths , which , though deliver'd in scripture , are yet either hard to be understood , or difficultly infer'd , or have no mark of fundamental , either in themselves , or in divine revelation ; and for those reasons cannot be made evident to the despised common people , which the lord jesus came to save as well as the learned ? he might also have charg'd the sixth article of the church of england with this plausible coneeit , which has so much evil and mischief in it , tending to reduce the catholick faith to nothing , pag. . for that article saith thus ; holy scripture containeth all things necessary to salvation , so that whatsoever is not read therein , nor may be proved thereby , is not to be required of any man , that it should be believed as an article of faith. observe here , that every necessary article must be read expresly , or at least proved thereby , and to whom is this proof to be made ? even to the weakest noddles of those that are requir'd to believe it . absolutely there is not one man or woman of the venerable mob , that ( according to mr. edw. ) can be saved , because they cannot possibly have the article of the three persons that are one prov'd to them from scripture ; for it 's evident the learned , even of the clergy , cannot prove it to one another , much less to vulgar understandings . and mr. chillingworth ( the ablest defender of the religion of protestants , that the church ever had ) says ( and ingeminates it ) — the bible , the bible , i say the bible only is the religion of protestants ; whatsoever else they believe besides it , and the plain irrefragable and indvbitable consequences of it , well may they hold it as a matter of opinion , but not as a matter of faith or religion ; neither can they with consistence to their own grounds believe it themselves , nor require the belief of it from others , without most high and most schismatical presumption , ch. . n. . will mr. edwards say , his fundamentals are such irrefragable and indubitable truths , about which there are among protestants such hot and irreconcileable contentions ? again , that most judicious author lays this as the unmoveable foundation of his whole discourse against the papists , viz. that all things necessary to salvation are evidently contain'd in scripture ; as the church of england does , ( see pref. n. . ) and he shows in the following paragraphs , to n. . that all the jesuits arguments against protestants are confuted by it . but that 's not all , the same author after dr. potter affirms , that the apostles creed contains all those points of belief , which were by god's command of necessity to be preached to all , and believed by all : and yet he says in the same paragraph , that all points in the creed are not thus necessary ; see chap. . n. . now what more or less hath our author asserted in his whole book ? for i have shewed out of him , and it 's evident to the impartial ; that his proposition , that jesus is the messiah or christ , does comprehend or clearly imply all the articles of necessary christian faith in the creed . for , though it was sufficient to constitute a believer during the life of christ , to believe him to be the christ , although they had no explicite belief of his death and resurrection to come ; yet afterwards those articles were necessary , being undoubted evidences of his being the messiah , as our author pag. . and therefore mr. edw. is very injurious to him , in representing his proposition , as if it were only the believing the man called jesus to be the messiah , an hebrew word , that signifies in english anointed , without understanding what is meant by that term , see pag. . but why should i expect that mr. edw. should have any regard to mr. chillingworth's judgment , and all those , the vice chancellour , the divinity-professors , and others that licensed and approved his book , when he has none for the pious and learned bishop jer. taylor , and those others ? nay , when those numerous plain testimonies , which our author has quoted out of the holy scriptures themselves , do but provoke his opposition and contempt ; though the divine writers add these sanctions to the belief of our author's proposition , or of those words and sentences that are of the same import , and comprehended in it , viz. he that believeth shall be saved , or shall never thirst , or shall have eternal life , and the like : on the contrary , he that believeth not shall be condemned , or shall die in his sin , or perish , and the like . however i doubt not but my impartial reader will consider both what my author , and what my self have said in this point . having thus made it appear , that the reducing of the fundamentals of christian faith to a few , or even to one plain article deliver'd in scripture expresly , and often repeated there , and in divers equipollent phrases , easy to be understood by the poor , and strongly enforcing the obedience of the messiah , ( as is our author's proposition ) is far from having any tendency to atheism or deism ; i shall now retort this charge upon mr. edw. and show that on the contrary , the multiplying of speculative and mysterious articles as necessary , which are neither contain'd in scripture expresly , nor drawn thence by any clear and evident consequence , but are hard to be understood , especially by the common people , having no rational tendency to promote a good life , but directly to the high dishonour of the one god , the god and father of our lord jesus christ , and the subversion of the hope and peace of christians , as i have manifested in one and the chief of mr. edw's fundamentals , and of other systemers : this i say has been , and is one great cause , or chief occasion of that atheism and deism that is in the world. . mr. edw. himself tells us , that undue apprehensions of a deity join'd with superstition , are the high road to atheism , pag. . — therefore imposing of false doctrines , concerning the attributes of god , is very pernicious , for they are destructive of his very being and nature . but i have shew'd that the imposing of the doctrine of three almighty persons , or personal gods , is a false doctrine , and destroys one of the chief attributes of god , therefore is ( according to mr. edw. ) destructive of his very being and nature , pag. . again , another of mr. edw's fundamentals is , that full satisfaction is made by the death of christ to the divine justice ; which doctrine does clearly destroy the attribute of the divine mercy : for every one may readily perceive , that full satisfaction to justice by punishment , cannot consist with pardoning mercy ; when a judg punishes according to full justice , he does not at all forgive or shew mercy . but that they may not be seen to destroy altogether the mercy of god , they make him to inflict that punishment upon himself in a human body and soul. will not these false conceptions of the deity expunge at last the belief of the true one ? mr. edw. says false ones will. ly . another occasion , mr. edw. says , atheists take from our divisions , broils and animosities , from the many parties and squadrons of sects that are in the world , to bid defiance to all religion . and is it not manifest that those divisions , &c. arise chiefly from those doctrines that are mr. edw's fundamentals ? i have intimated already , there are many divisions of trinitarians , and how hotly they contend with one another , and upon unitarian principles . and whoever shall but peep into ecclesiastical history , may soon see that their trinity has been such a bone of contention as has exercis'd the wits and pens of church-men these years ; for so long it is , and longer since christians departed from the simplicity of the faith , as it was preached by our lord christ and his apostles . and now when the unitarians and our author would bring christians back to that simplicity , in which the gospel was preached to the poor , and they understood it and receiv'd it ; this pious design is ridicul'd , and the salvation of the bulk of mankind is set at nought ; mr. edw. may well conclude that this conduct gives occasion to atheistical persons . ly . he says , pag. . when persons observe that the very divinity of our blessed lord and saviour is toss'd and torn by rude pens — what can they think of the other great verities of christianity ? but mr. edw. mistakes , it 's not the opposition that is made to the supreme divinity of the son of god , but the asserting it , that inclines men to disbelieve christianity . had many that are now deists , been sooner acquainted with the doctrine of one god even the father , and of one man the mediator between god and men , it 's very probable they would have continued christians ; for there are some that of deists have been reconcil'd to the christian faith by the unitarian books , and have profess'd much satisfaction therein . but i must confess it 's a very handsome rebuke mr. edw. gives to his own party , when he blames the antitrinitarians , that they have provok'd some of them to an undecent sort of language concerning these holy mysteries : so that some of these latter have hurt the cause , it may be almost as much by their defending it , as the others have by their opposing it . i must lay up this for a curious figure in rhetorick : he cuts some dignified persons through the unitarians sides ; and so whoever is in fault , they must bear the blame . but if the unitarians have truth , and necessary truth on their side , then they are not faulty , even as christ and the apostles were not faulty , though they preach'd the gospel which set the son against the father , &c. and produc'd not peace but a sword : and the reformers were not faulty in vigorously opposing the popish faith , even unto blood. but whoever will attentively consider it , may see it 's the nature of the trinitarian doctrine , that it cannot be defended without being exposed , so that when the most learned of the party labour to defend it , they necessarily run into one absurdity or other ; which being perceived by the next learned man , he exposes him : and a third sees the weakness of each of them : and a fourth man spies flaws in every of them . this produces various hypotheses , and makes them a scorn to atheists , and enclines others to deism . for the obscuring of a contradiction will not take it away . contradictions are stubborn things , and will never yield to any reconciliation whatsoever . god will never be more than one real person , and one person will never be three real persons . and if trinitarians will ( as they do ) make that a fundamental of religion , which contradicts the best reasonings of mankind , whereby they prove the existence of god and his unity , viz. that he is that being which is necessarily and by himself , and so consider'd not in kind , but in act ; wherefore if you suppose more gods , then you will necessarily find nothing in each of them why any of them should be . grotius de verit . chr. relig. in initio . and if the trinitarians cannot explain their doctrine to one another , so as to clear it from introducing more gods than one , no marvel then that loose men ( who yet reason as the incomparable grotius , and other learned men do ) do thence deny there is any god at all . the learned allow there is not necessarily any god , if you suppose more than one : the trinitarians say he is more than one ; men who think it their interest there should be no god , conclude thence , it 's equal in reason to believe there is no god as three . and mr. norris joins them with his suffrage in the point ; i think it ( saith he ) a greater absurdity , that there should be more gods than one , than that there should be none at all . reason and relig. p. . and if some men take occasion from such reasonings as these to turn atheists it may easily be conceiv'd , that men that are more sober , and find strong and irresistible reasons for the existence and unity of god , but see clearly that christians worship three , and besides that , hold divers other absurd doctrines for fundamentals ; such men ( i say ) must of necessity forsake christianity ; and turn deists . thus it 's most manifest , that the unitarians take the direct course to prevent atheism and deism , by letting the world see , that those fundamentals are no doctrines of christ ; but that the necessary faith of christ is a plain and short doctrine , easy to be understood by the poor , and clearly exprest in scripture , most reasonable in it self , and most agreeable to the unity and goodness of god , and other the divine attributes . i shall now in the th place shew how the obscurity , numerousness , and difficulty of understanding systematical fundamentals promotes deism , and subverts the christian faith , and that in a notorious instance . it 's matter of fact , and evident to the whole world , that the quakers are a very numerous people , and form'd into a compact body , in which they exercise strict discipline , as to what concerns their party . they will not own any other denomination of christians or others for the people of god , but themselves only ; all others are of the world. they utterly disown the scriptures as the rule of faith ; they decry it as letter , carnal , dust , &c. their principle is , that their religion is taught them by inspiration or revelation of a light within , whereof every man has a measure , but they only hearken to it , and obey it ; they give the scripture the place of bearing witness to their inward light , as the woman of samaria to christ . they turn the gospel into an allegory , and consequently make use of the words and phrases of the scripture ; as that christ is the word , the light , the teacher , the word in the mouth and heart ; that christ died , and rose , and ascended , and is in heaven , and the like ; but all in a mystical or spiritual sense , as they call it . by all which things , and indeed by the whole tenour of their books , preachings and professions , they appear to be deists and not christians . george fox's book ; titled , the great mystery , will give full satisfaction in this point . and they have all along been charg'd by other denominations to be no christians , and that quakerism is no christianity . however retaining still the words wherein the christian faith is exprest , though in an equivocal sense ; and having some among them ( as george keith and others ) who still believ'd the gospel in the proper sense , they made a shift to be reputed generally christians . and indeed this conduct of theirs deceived even many of their own party , which is manifest in william rogers of bristol , francis bugg , thomas crispe , john pennyman , and especially in george keith ; who having been a quaker about years , yet did not till within these three or four years discover the infidelity of the primitive and true quakers , who are deservedly call'd foxonians , because holding the principles of george fox their author . but g. keith living in pensylvania , ( where the quakers were governours , and might be free to open their minds plainly ) did then perceive they did not believe the doctrine of the apostles creed , the summary of christian faith , which made him preach it and contend for it more earnestly . this provok'd the foxonians so far , that it came to a breach and separation , and at length to impeachment , fines and imprisonment . then g. keich returns to london , where the matters in contest between him and the foxonians of pensylvania , was taken into consideration , and had divers hearings by the general annual meeting of quakers , , who gave a kind of a judgment in the case , but no clearer determination of the principal matter concerning christ within , and christ without , and the other articles of christian faith , than their former equivocal expressions . the next year , at the like general meeting , they absolutely excommunicate g. keith , and make this the ground of it , viz. that he had not given due observance to their former order , and was troublesome to them in his declarations , &c. for he had still continued to preach frequently christianity as before . see a late book , titled , gross error and hypocrisy detected , &c. the reader i hope will excuse it , that i have detain'd him in this long story , because it was necessary for me first , to prove the quakers are deists , and then to proceed and shew , secondly , that the obscurity , ambiguity , and numerousness of systematical fundamentals , is that which is the chief cause of their being so : for not being able to satisfy themselves in understanding and determining the truth and certainty of those fundamentals , for the proof of which scriptures were alledg'd ; but those of so doubtful a sense , and variously interpreted by opposite parties , that they readily embrac'd george fox's only fundamental of the light in every man ; that is in reality the natural light , whereby we distinguish between good and evil in ordinary ; whence it is that ( as saith the apostle paul ) we ( as the gentiles ) are a law to our selves , and our thoughts accuse or excuse , rom. . , . which is in truth an excellent doctrine , and has great certainty and clearness in it . but g. fox preaches this , not as a natural principle , but . as a supernatural revelation : and . christ being call'd in scripture , the light that lighteth every man , and the light of the world , because be brought the light of the gospel into the world ; george fox applies these terms and phrases , and almost every thing that is spoken of christ , to the light in every man , and so turns the plain sense of the gospel into a parabolical or mystical sense , and makes the christian scripture to speak nothing but deism . . g. fox adds certain observances of giving no respect in word or gesture , or title , nor speaking as others speak , nor saluting as others salute , nor paying tithes , nor using the sword , nor swearing in common form , &c. and all as inspired dictates , that so the only people of god might be separated from all the world , and they serve admirably for that purpose . now if you consider the experimented certainty of their principle , the light within , that accuses and excuses , and their perswasion that it was a divine inspiration , which also was confirm'd to them by their giving obedience to those ceremonies which were so contrary and offensive to the world , and expos'd them to much suffering ; [ all suffering for religion , especially for a clear revelation from god , confirming the sufferers in their perswasion : ] you may clearly perceive it was the uncertainty , obscurity , and intricacy of their former principles , which induced them to embrace g. fox's religion , which is all dictated by the spirit of god in every man. whence it is , they upbraid other professors with doubtfulness and fallibility ; and every one of them counts himself as infallible as the papists do the pope . how can ye but delude people ( says g. fox ) that are not infallible ? myst . p. . lastly , the obscurity , uncertainty , and multiplicity of fundamentals , is that which has given an argument to popish priests and jesuits , wherewith to seduce protestants to popery . for evidence of this , i shall mind you of a paper written by a jesuit , in the late king james's time , titled , an address presented to the reverend and learned ministers of the church of england , &c. the purport of which is , that all things necessary to salvation are not clearly contained in scripture , as protestants hold ; because the belief of a trinity , one god and three persons , is necessary to salvation , but not clearly contain'd in scripture . then he goes about to shew , that the scriptures commonly alledged for the trinity , admit of another sense . he goes the same way in the article of the incarnation . thus supposing these articles to be necessary to salvation ( as protestants hold ) and not clearly contain'd in scripture ; it follows that the undoubted certainty of them must be found in the determinations of the church ; and then that church which professes infallibility is the only refuge ; and i believe as the church believes , supplies all other articles . no certainty any where else ; but certainty must be had in these points . here the making of those articles fundamental , which cannot be clearly prov'd from scripture , subverts the sufficiency and clearness of scripture , and sends poor protestants to rome , for the certainty and infallibility of the christian faith. they did so glory in the strength of this argument , that the jesuit-preacher in limestreet , read their paper , and made the same challenge in his pulpit , where he had a great number of protestants that went out of curiosity to hear him . having thus ( as i presume ) vindicated our author , and shewn the mischiefs of mr. edw's fundamentals , i may now take my leave of my reader . only i am first willing to let mr. edw. know , that i have not undertaken this defence out of any ambitious humour of contending with so learned a man as he is ; nor would i have made opposition to him in any other point of learning or divinity : but fundamentals every man is concern'd in , and ought to know , and to be assured that he holds them all . eternal salvation is a greater thing by far than any empire , and will therefore justify and exact our utmost care and endeavour for the obtaining it . so that in these considerations of mr. edw's exceptions — i have done my duty to my self ; and that i have publish'd them , i am perswaded i have therein done a great charity to my neighbours , the poor and bulk of mankind , for whose salvation ( i hope ) i should not think it too much to lay down my life , however mr. edw. speaks so scoffingly of them , even where their eternal happiness or misery is deeply concern'd . the end . errata . pag. . col. l. . for a read or . p. . col . . l. . r. perfect man. p. . col . . l. . f. mine r. nine ; l. . r. palliate the. the christians rescue from the grand error of the heathen, (touching the fatal necessity of all events) and the dismal consequences thereof, which have slily crept into the church. in several defences of some notes, writ to vindicate the primitive and scriptural doctrine of gods decrees. by thomas pierce rector of brington in northamptonshire. pierce, thomas, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing p thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the christians rescue from the grand error of the heathen, (touching the fatal necessity of all events) and the dismal consequences thereof, which have slily crept into the church. in several defences of some notes, writ to vindicate the primitive and scriptural doctrine of gods decrees. by thomas pierce rector of brington in northamptonshire. pierce, thomas, - . [ ], , [ ] p. printed by j.g. for richard royston, at the angel in ivy-lane, london : . annotation on thomason copy: "sept st". reproduction of the original in the british library. eng christianity -- essence, genius, nature -- early works to . a r (thomason e _ ). civilwar no the christians rescue from the grand error of the heathen,: (touching the fatal necessity of all events) and the dismal consequences thereo pierce, thomas f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the christians rescue from the grand error of the heathen , ( touching the fatal necessity of all events ) and the dismal consequences thereof , which have slily crept into the church . in several defences of some notes , writ to vindicate the primitive and scriptural doctrine of gods decrees . by thomas pierce rector of brington in northamptonshire . london , printed by j. g. for richard royston , at the angel in ivy-lane . . the general preface to the ensuing tracts . . i cannot but think it very expedient , and very agreeable to reason , that altercations and controversies in every kind , those especially in religion , should be made to acknowledge their mortality , as well as the controverters themselves , by whom the dissensions are kept alive . this , concerning gods decrees of reward and punishment , as it is much stricken in years , and even decrepitly aged , so ( by the blessing of god ) it is drawing the faster towards its end too . the erroneous side of the controversie is grown so feeble and dispirited , what with its wounds and bruises , and putrifying sores ( which in its desperate encounters it hath received ) and is become so gastly to lookers on , that even they who are ashamed to see it falling , are more ashamed to hold it up . . there is not sure a more effectual or shorter course for the putting a period to a dispute , then by proceeding from such principles , as are assented to , and granted , by men of all sides . . there are not any two principles more universally received throughout the world , then that god is the author of every thing that is good , and that he cannot be the author of any thing that is evil , ( i mean the evil of sin , which is properly evil in it self ; for the evil of punishment is in it self very good , and doth onely seem evil to them that suffer it . ) . in these preceding considerations , i began to reason on those two * grounds . and supposing my self to be of neither , or at least of both parties , i was resolved to state the question between me and my self , as i should finally be conducted by those infallible guides ; religiously intending to go as far , and withal resolving to go no farther , then those granted maxims should either carry or allow me . . i have had the happiness to observe , that none of those whom i displeased in the course i took , have either dared ( in † plain terms ) to deny the truth of my principles , or adventured to discover wherein my deductions could seem illegal ; but only talking at rovers , they have largely expressed their dislikes , without exhibiting to the reader a reason why , except the contract they had made with some vulgar errors , with which my principles & deductions were very equally inconsistent . . what deductions they have made from their fanciful notions of gods praescience and decrees , i have abundantly proved to be blasphemous . and my proofs have been taken , not from scripture only and reason , and the whole suffrage of antiquity , and the most eminent of the moderns for life and learning , but over and above from their own confessions , which in their soberest intervals have happily falne down from their publick pens . so unadvised was * m. baxter , in charging grotius and others with uncharitable censures , and odious inferences ; for the odious inferences are made by his own dear brethren and praedecessors , who have avowedly deduced them from those grounds of theology on which they go : whereas grotius and others have but recited them to their authors out of their publick works . . the head spring of their doctrines is known by the * streams which issue from them , as the † tree is known by its fruit . * it cannot be a good tree which bringeth forth evil fruit : much less is that a good doctrin , whose very patrons and abettors have often acknowledg●d it doth infer ( what a thousand times they have themselves inferred from it ) that god is the natural cause of sin . . the head-spring of their doctrines is that of irrespective praedestination , or praedetermination of all events ( antecedent to praescience . ) . if gods eternal decrees concerning the final estate of man cannot possibly be absolute , or irrespective , of those respective qualifications by which alone he can be qualified for reward or punishment , it cannot chuse but follow ( by the confession of all ) that those decrees are respective , or ( as some express it ) conditional ( that is ) according to gods pr●science of such and such qualifications . there being clearly no medium of participation , or proportion , no nor so much as of abnegation , betwixt the respectiveness and irrespectiveness of the very same act , as they both relate to the very same object . for what implies a contradiction , is very happily exploded by men of all sorts ; so as the ruine of the one is the establishing of the other . and they that are beaten from the hold of irrespective praedestination , must fly to the tenet of the respective by way of refuge ; there being nothing betwixt them but the pit of atheism . . it is confessed by mr. whitfield , wollebius , and dr. twisse against moulin ( to name no more ) that there is parity of reason in the decrees , both of election and reprobation . and the respectiveness of the later doth evince the former to be respective . . that i have spoken on these subjects according to gods revealed will , and not proceeded a step farther then i was warranted to go by unavoidable deductions from clearest scripture , ( not enduring their boldness , who interpret gods revealed word by those caprices of their brains , which they presumptuously call gods secret will , alwayes implying this contradiction , that it is secret and not secret , ) the following tracts will make apparent . . as for those mysterious questions , . why the word of god is preached rather to one sort of men , then to another , and sometimes to a more impious people , then those to whom it is not preached ; . why the means of conversion & perseverance unto the end are not afforded alike to all to whom the gospel is daily preached , and many times in greater measure to an exceedingly evil people then to a people less evil ; . why some mens lives are prolonged to a happy opportunity of true repentance ; whilest others are speedily cut off ( like corah and his complices ) in a state of impenitence ; i never yet have inquired , i never will . * the secret things belong unto the lord our god , but those things which are revealed belong unto us and to our children . . i shall conclude with an admonition to the unstable and unlearned among the people , that they beware of those teachers who prefer the interest of their faction before the honour of their god ; and will rather take part with a presbyterian , in making god to be the author and cause of sin , then live in any kind of charity with an episcopal divine , who proves that doctrine to be blasphemous . some have made themselves examples of this prodigious partiality ; whilest even in print they have thought it fitter , that a brother of the presbytery should invent strange slanders against the innocent , then that a man of the church of england should proceed to conviction against the guilty . it will appear to all readers , from the first to the last of these following tracts , that my principal intention hath been to vindicate my god , both in his essence , and in his attributes , from the publick calumnies of evil doers . whilest one doth teach , that god willeth sin ; and another , that he ordaines it ; and a third , that it is one of gods works ; the desperate sinner is taught to say , [ i have done the will of god , and what god appointed me to do . ] . whilest some affirm , that gods willing of sin doth make it cease to be a sin ; and others say , he willeth all sins ; a third sort conclude , that there are no sins at all . . whilest they say with eagerness , that god must be such , or there is no god at all , they teach as many to be atheists as cannot believe with the libertines , that god doth will and work sin . . whilest they say that the regenerate cannot possibly fall away , nor become notoriously ungodly by their commission of crimson and scarlet sins , they teach the ranters to live accordingly . i can name the persons who have taught such things ; and experience hath taught us what they are , who have reduced their knowledge of the several lessons into practice . towards the remedying of this , i have in singleness of heart considered what should be the cause , and ( as god hath enabled me ) us'd my endeavours to remove it . i have been most of all intent upon clearing the holiness of god , that men may think of him with reverence , and love unfeigned . a wrong apprehension of the deity is apt to breed a wrong worship ; and so i have pitch't upon the subject , wherein it primely concerns us to set men right . the holiness of god is his soveraign attribute , and dearer to him then his power . the cherubims and seraphims do continuaily cry out in honour to him , ( not high , and mighty , and unresistible , but ) holy , holy , holy , lord god of hosts . as if god esteemed more of this , then of all his attributes besides . and bishop andrews of precious memory thought fit to make it his observation , that in god , holy holy , is before , lord of hosts . his holiness first , his power after . may all that hate me upon the earth , but follow the method of the angels which are in heaven , speaking so honourably of god to a peevish world , as not to miss of his favour in the word to come ; i shall not fail of their love , and shall receive the best recompence for all my labour . fiat . fiat . tho. pierce . directions for the placing of the ensuing tracts . i. the correct copy of notes . ii. the divine philanthropie defended . iii. the divine purity defended , in answer to dr. reynolds . iv. the self-revenger exemplified in mr. b. v. self-condemnation exemplified in mr. w. and others . a brief table to the five ensuing tracts immediately to follow the general preface . i. in the correct copie . two general principles . that no moral evil is from the evil of god , but of the creature p. . & . . that all good is from the free grace of god . p. . & . the distinction of gods secret and revealed will , as contrary to one another , blasphemous p. . god permits sin , only so as not to hinder it by sorce p. . man is the sole efficient cause of his own destruction p. . absolute reprobation contrary to all the antient fathers p. . . even to s. aug. p. . . the judgment of the church of england p. . gods decree of reprobation is not irrespective , but conditional p. . knowledge and fore-knowledge in god p. . gods antecedent and consequent will p. . all good is from gods free grace . p. . gods free grace doth not destroy mans free-will p. . irresistible grace not reconcileable with choise p. . distinction between infallible and necessary p. . sufficient , effectual , and irresistible grace p. . taking and chusing p. . voluntary , and spontaneous p. . gods grace the cause of good , mans will the instrument of choise p. . gods decree of election conditional and respective p. . ii. in the divine philanthropie defended . post-destination p. . eternal praedestination receptive p. . pelagianisme p. . arminius , and arminianisme . p. . chap. iv . p. . the judgment of the church of england p. . literal , and figurative interpretations of scripture p. . ch. iv . p. . absolute , and conditional will of god p. . faith not the cause , but the condition of election p. . negative , and positive reprobation p. . ch. iv . p. . hell prepared for devils , not for men p. . special grace , p. . and redemption p. . christ died not only for the elect p. . christ died for all , not only sufficienter , but intentionaliter p. . grace of perseverance , p. . ( chap. iv . p. . ) not irresistible p. . vniversal tradition p. . the cause of punishment eternal p. . . the cause of sin not deficient , but efficient p. . gods permission of sin p. . . gods decrees , absolute , conditional chap. iv . p. . praeterition p. . fundamentals p. . synod at dort p. . gods soveraignty , and justice . p. . plea for infants p. . vniversal redemption p. . esficacious permission p. . act , and sinsull act p. . twofold command of god p. . god hath not two contrary wills p. . iii. in the divine purity defended . the judgment of king james p. . making god the cause of sin , is blasphemy in the judgment of the antients p. . and modern learned men p. . even the calvinists p. . gods hardening mens hearts p. . gods allmightiness p. . gods way of working on the will p. . free grace not unconditional p. . iv. in the selfe-revenger . abuse of the tongue p. . selfe-deceiving p. . adams sin p. . original sin p. . born in sin p. . innocency p. . christian perfection p. . excommunicating and murthering kings p. . dangerous effects of presbyterian discipline p. . vniversal and special grace p. . grotius his temper , and designe p. . episcopacy and liturgy approved by calvin p. . rigor of presbytery advances popery p. . in the appendage . vniversal grace and vniversal redemption p. . extent and intent of christs death p. , . application of it p. . v. in selfe-condemnation . irrespective decrees founded in the mistake of gods prescience introd . p. . conditional decrees p. . order of time , and order of nature p. . gods promise conditional p. . gods glory not advanced by irrespective reprobation , ch. . p. . act , and obliquity of the act p. . efficacious permission p. . hebraisme p. . actions natural , and vnnatural p. . . . sin , and the sinfull action inseparable p. . sin makes not for gods glory p. . the nature of knowledge and degree p. . foreknowledge p. . doth not necessitate p. . nor presuppose a praedetermination p. . futurition will certain counsel p. . . sin hath a true efficient cause p. . positive entity of sin p. . the importance of the word author p. . christ died for all p. . . a paraenesis to the reader , ( shewing the first occasion of this following discourse , and the authour's necessity to make it publick . ) sect. . that i am subject to errours , it is no humility to acknowledge ; it being no more than to confesse , that i carry about me the infirmities of a man ; which whosoever doth not , let him cast the first stone at me . but whether or no i am an heretick , or a dangerous person , i desire my censors may be my iudges ; and do therefore addresse this present apologie and appeal , not to the kindnesse and partiality of my dearest friends , but to the very jealousies and prejudices of my severest enemies . i bar the suffrage of none , but the accuser of the brethren , that abaddon or apollyon , so very skilful to destroy , who is the father of lies , and was a murderer from the beginning . . i do professe in the presence of that punctual register within me ( to which i bear a greater reverence than to affront it with a premeditated and wilful lie ) that i do not unsheath my pen , to wound the reputation of any man living . but since mine own lies bleeding in the mouths of some , whose very tongues have teeth , which bite much harder than i will ever allow mine , ( and if there happen to be any in all my papers , i shall not think it painful to have them drawn ) it is but needfull that i be clothed at least with armour of defence . i meant indeed at the first , onely to have armed my self with silence , that my reservednesse and obscurity might keep me safe : and even now that i am forced , and as it were dragg'd into the field , i contend not for victory , but for an honourable retreat . and if after i have suffer'd , i may be competently safe , i will thank my buckler , but not my sword . even now that i am writing , it is with a kind of willingnesse to blot it out ; and i do onely so do it , as preferring an inconvenience before a mischief . . there had been a private conference betwixt a gentleman and my self , which ( for his further satisfaction ) i threw hastily into paper ; every whit as incohaerent , as it had been in our oral and extemporary discourse . a discourse which of necessity was forc'd to be without method , as without premeditation ; because ( in my answers to his objections ) i was bound to follow , after the measure that i was led . i thought the thing so inconsiderable , as not to vouchsafe it a reading over ; but just as 't was written , deliver'd it instantly to my friend , to be returned ( when he had used it ) unto the usuall place of my forgetfulnesse . and forgotten it was so long , that truly i know not how long it was ; till discoursing with another gentleman upon the very same subject , i found my memory awak'd by that sleeping scribble . but ( forgetting that secrets do cease to be so , when they are told , though but to one , and that with strict conjurations of greatest secrecy ) i gave him leave to peruse it as his leasure served him . it seems this gentleman had a confident , as well as i ; and so my original increast and multiplied into many false copies , of which not one was like the mother . now that my paper went abroad by the help of more hands than one , was against my knowledge , against my will , against my precept , against my care , and lastly against my best endeavours to recall it . it having been absolutely impossible , that i should love the publication of my poor abortive , who never esteemed my ripest and most legitimate productions to be any way worthy of publick view . so farre was i from an ambition of being known by a disfigured and mis-shapen childe , that when i first heard of its travels , it was fallen out of my memory ; and when it came to me in a disguise , it was quite out of my knowledge . . i do acknowledge the great abstrusenesse of the whole subject on which i treated , and the disproportion of my faculties to undertake or manage it . for if the learned bishop andrews did chuse with saint austin , much more may i with bishop andrews , rather to hear than to speak of these insearchables . i doe not hope to fathom either the bathos of the apostle , or the psalmists abysse . but i expect to be pardoned , if when my way is slippery , i take heed to my footing ; and so eschew the precipice , as not to run upon the wolfe . it is not the businesse of this paper , either to state an old question in a new-found way , or to publish my judgement , as a considerable thing . who am i , that i should moderate between the remonstrants , and anti-remonstrants ? betwixt s. austin , and other fathers ? betwixt him , and himself ? betwixt the synod of dort , and that other at augusta ? betwixt the dominicans , and the iesuites ? arminius , and mr. perkins ? twisse , and bellarmine ? or betwixt whitaker , and baro ? much indeed may be excus'd , because much may be lockt for , from such reverend prelates , as were overal , and davenant . but i believe , amongst the clergy , there is not one in a hundred fit to speak of these mysteries ; and amongst the laity , not one in a thousand that 's fit to hear them . hence was that silence first , and afterwards that secrecie , wherein i fain would have buried mine own conjectures : and even now that i am forc'd to be more publick than i meant , ( by the many false copies of my discourse , whereof one of the falsest is now preparing for the presse , by one , who it seems is at very great leisure ) it is not at all from any ambition to be followed , but from an humble desire to be rightly understood ; and i therefore onely pretend to an apologie , and an appeal . first , an apologie for my imprudence , that i could think such a secret might be communicated to one ; and so betray those papers to the light , which belonged onely to the fire . secondly , an appeal , whether i am a pelagian , or whether so much as a massilian : or whether indeed i am not rather a very orthodox protestant of the church of england . i have managed my discourse , as i ground my faith , not from the hidden mysteries of god's secret will , but from the clearest expressions of his written word . where , of divers interpretations ( as often as they are divers ) i love to pitch upon that , which i finde agreed upon by the wisest , and the best ; and which , in my shallow judgement , ( which yet is the deepest that i have ) doth seem the safest , and the most sutable to the analogie of faith . even babes and idiots have this advantage of their betters , to be afraid of that fire where wiser men have been burnt . and sad experience hath taught me , ( who am a babe and an idiot in respect of the aged and the wise ) to steer aloof in my doctrines from those fatal shelves , whereon my own small vessel hath been soundly dashed , and many others ( much greater ) as it were shipwrackt before mine eyes . this entirely is the reason , why i have hovered a long time betwixt the absolutenesse of a decree , and the liberty of a will , like a trembling needle betwixt two load-stones ; or rather like a man newly walking upon a rope , who so ballanceth his body with his two hands , that his continuall fear of falling down is the onely tenure by which he stands . i dare not , for my life , be so bold as the pelagians , nor yet so bloudy as the manichees . i would not split my judgement on the symplegades of two intolerable mischiefs , either by robbing god of his efficiency , in any one act which is naturally good ; or by aspersing his holinesse , in any one act which is morally evil . i do endeavour to keep my self , ( and others committed to my keeping ) both from the rock of presumption , and from the gulf of despair . i steer as carefully as i can ( in this so dangerous archipelago ) betwixt the nature of gods will , and the condition of mine own ; that so my confidence may well consist with my humility . i dare not impute to god , what is unworthy for him to own ; nor arrogate to my self , what is gods peculiar : and therefore settle my minde and my judgement upon these two grounds . the two principles or grounds of my belief in this businesse . i. that all the evil of sin which dwelleth in me or proceedeth from me , is not imputable to gods will , but entirely to mine own . the serpent and the protoplast were promoters of my guilt , but my god was no promoter either of their guilt or mine . when the serpent speaketh a lie , he speaketh of his own ; he is the father of lies , and the works of your father ye will do , iohn . . ii. that all the good which i do , i do first receive , not from any thing in my self , but from the special grace and favour of almighty god , who freely worketh in me both to will and to do , of his good pleasure , phil. . . chap. i. . if these are principles to be granted , my work is done ; for these are the grounds on which i build my judgement , and these are the touchstones by which i try it . whatsoever i believe concerning election or reprobation , and those other questions which are depending , i doe inferre from these truths , which ( as i suppose ) cannot possibly deceive me . and whilst i stand to these grounds , i am not able to quit my judgment , how little soever it shall be liked by such as are wittily unreasonable . so that my principles be right , i care not whether they carry me , whilst scripture and my best care are both guides in my conveyance . for where the premisses are true , the conclusion cannot be false . all that needeth to be car'd for in the progresse of my search , is the legality of the deduction : which , if it be wrong , i shal be glad to hear of it for my instruction ; and if it be right , it cannot chuse but be truth , which leaps naturally forth from the womb of truth . . if by any inadvertency ( either in me , or the reader ) my words seem to clash with my belief , it is by no other misfortune than befell s. austin , when he used such expressions against the pelagians , as seemed to contradict what he had spoken against the manichees ; and yet he professeth it was not his judgement , but his style onely that was changed . the saying of bucer is remarkable ( and the more , because it was bucers ) that there was no such harm in what was said by the learned , both ancient and modern , concerning the freedome of the vvill , if things were taken as they were meant ( that is to say ) by the right handle : and that would oftener be done , if the persons of some men were not a prejudice to their cause : for i find the same words may pass with favour from one , which would not be endured should they be spoken by another . one short example will not be burdensome to the reader . doctor twisse himself , hath said expresly . that the iustice of god doth not appear in the absolute or simple condemnation of his creature , but in the condemnation of it for sin . thus he speaketh in his preface , which is most of it spent against arminius . i did but say the same words to some admirers of dr. twisse , and yet was counted an arminian ; which makes me heartily desire that i may meet with unbyast and impartial readers ; that whatsoever i shall say in these following papers , may be compared with the two principles which i have just now laid : i disallowing all that disagreeth with those principles , as the unhappinesse of my pen , or the unsteadinesse of my brain . i desire all may goe for no more than it is worth . if i seem to any man to be overtaken in a fault , he shall doe well to restore me in the spirit of meeknesse , remembring himself , lest he also be tempted . if i am thought to be in the wrong , by those that think themselves onely in the right , they can conclude no worse of me , than that i am not infallible : if in any thing i erre , it is for want of apprehension , not my unwillingnesse to apprehend ; nor am i severely to be censur'd , for being every whit as dull , as those thousands of thousands , who have thought as i doe . i hope my reasons will make it appear , that , if i erre , i am not affectedly , but invincibly ignorant ; and so for being most unpassionately , i am most pardonably erroneous . or if i am thought not to be so , i desire one favour from them that so think , even that all my faults ( whether real or supposed ) may rather be laid upon my person , than imputed to my cause . . before i come to prove any thing from the first of my principles , i foresee a necessity to prove my principles to be true : for though the foolishnesse of man perverteth his way , yet his heart fretteth against the lord . there are men in the world of no small name , who have told the world both out of the pulpit , and from the presse , that all the evill of sin , which is in man , proceedeth from god onely as the author , and from man onely as the instrument ; whether or no i am deceived , let the reader judge by this following catalogue of expressions . i forbear to name the authors in meer civility to their persons : but i have them lying by me very particularly quoted , and will produce them , if i am challenged by any man's doubt , or curiosity . the expressions are such as these : ( to begin with the mildest . ) that all things happen , not onely by gods praescience , but by his expresse order and positive decree . whereby many from the womb are devoted to certain and inevitable destruction , that by their misery gods name may be glorified . that god directeth his voice to some men , but that they may be so much the deafer ; he gives light unto them , but that they may be so much the blinder ; he offers them instruction , but that they may be the more ignorant ; and he useth a remedy , but to the end they may not be healed . that a wicked man , by the just impulse of god , doth that which is not lawful for him to do . that the devil and wicked men are so restrained on every side with the hand of god , as with a bridle , that they cannot conceive , nor contrive , nor execute any mischief , nor so much as endeavour its execution , any farther than god himself doth ( not permit onely , but ) command : nor are they onely held in fetters , but compelled also as with a bridle , to perform obedience to such commands . that thieves and murderers are the instruments of the divine providence , which the lord himself useth to execute his judgements which he hath determined within himself , and that he works through them . that gods decree , by which any man is destined to condemnation for sin , is not an act of his iustice , nor doth it presuppose sin ; or if damnation doth presuppose sin , it doth not follow , that the praescience of sin doth precede the vvill or decree of damning ; or if the will of damning any man is an act of vindicative iustice , it doth not follow that it presupposeth sin . that god can will that man shall not fall , by his will which is called voluntas signi , and in the mean while he can ordain that the same man shall infallibly and efficaciously fall , by his will which is called voluntas beneplaciti . the former will of god is improperly called his will , for it onely signifieth what man ought to do by right ; but the latter vvill is properly called a vvill , because by that he decreed what should [ inevitably ] come to passe . that when god makes an angel or a man a transgressor , he himself doth not transgresse , because he doth not break a law . the very same sin , viz. adult●ry or murder , in as much as it is the vvork of god , the author , mover , and compeller , it is not a crime ; but in as much as it is of man , it is a wickednesse . that they are cowards and seek for subterfuges , who say that this is done by god's permission onely , and not by his will . if the excaecation and madnesse of ahab is a judgement of god , the fiction of bare permission doth presently vanish ; because it is ridiculous , that the judge should onely permit , and not also decree what he will have done , and also command the execution of it to his ministers . that god's decree is not lesse efficacious in the permission of evill , than in the production of good . ( nay ) that god's will doth passe , not onely into the permission of the sin , but into the sin it self which is permitted . ( nay ) that the dominicans do imperfectly and obscurely relate the truth , whilest besides gods concurrence to the making way for sin , they require nothing but the negation of efficacious grace , when it 's manifest , that there is a farther prostitution to sin required . ( nay afterwards ) that god doth administer the occasions of sinning , and doth so move and urge them , that they smite the sinners minde , and really affect his imagination , according to all those degrees , whether of profit or pleasure , represented in them . if my hand were not weary , if my heart did not tremble , if both my ears did not tingle , i could reckon up many more such frightful sayings , from mine own knowledge and inspection , which i have quoted to the very page , and can do to the very line of their several authors : besides a cloud of blasphemies which i could name from other compilers , if i either listed or had need to take up any upon trust . now by all this it appears ( as well as by many too literal expositions of some texts in scripture , which make god ( blessed for ever ! ) to be the tempter , the deceiver , and the father of lies ) there is a necessity lying upon me to prove my first principle , before some readers will dare to trust it , viz. that all the evil of sin which dwelleth in me , is not imputable to god's will , but entirely to mine own . adam and the serpent may be allowed as shavers , but my god ( blessed for ever ! ) is none at all . . this is plain by scripture , and by the evidences of reason ( to which anon i shall adde antiquity . ) and first for scripture , though the force of a negative argument is not irrefragable , yet it is not unworthy to be observed , that god is a no where affirm'd to predestine sin : and therefore the word predestination is us'd without any epithet , to signifie nothing but election in the ordinary sense : and it is set by b divines ( both ancient and modern ) as an opposite member to reprobation ; which cannot be done from the bare nature of the word , but from the use of it in scripture : and why should that be the sole use of it ( when the word it self is as fit to signifie the contrary ) but because god is the author of all the good we doe , and of all the good that we receive , whereas man is his own author of all the evil which he committeth , and of the evil which he suffereth for such commissions ? . and though this bare negative proof might seem sufficient in such a case [ that god doth no where professe he wills or decrees the sin of man ] yet ( to make us inexcusable when we excuse our selves , like adam , by any the least accusation of him that made us ) god doth every where professe , that he wills it not : as when he a forbids it by his laws , when he provides against it by his b discipline , when he c shews us how to avoid it , when he tels us he cannot d endure it , when he e wins us from it by promises , when he frights us from it by f threats , when he professeth that it is to him both a g trouble , and a dishonour . how doth he h wish that his people had walked in his wayes ? how doth he i expostulate and make his appeal , whether he had omitted any thing , which might tend to the conversion of a sinful israel ? in the whole . k ch. of ezekiel , god is pleased to make his own apologie and appeal , even to them that had accused him in an l unworthy proverb : [ the fathers have eaten sowre grapes , and the childrens teeth are set on edge ] are not my wayes equal ? and are not your wayes unequal ? sure their wayes had been his , if he had absolutely contriv'd them . the soul that sinneth it shall die , vers. . and why will ye die , o house of israel ? vers. . which was virtually to ask them , why they would sin too ; which they ought to have done , if he had willed it : for the positive will of god must and ought to be done ; and can any man be punish'd , for doing that which he must ? must any man be punish'd for doing that which he ought ? 't is but an ill {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( which some men use ) to say that god hath a double will , of which the one is secret , and the other revealed ; the revealed will not onely diverse , but even opposite to the secret one : god ordaining sin with the one , whilest he forbids it with the other ; and not alwayes willing in secret what he reveals himself to be willing to . for this is a salvo ( a {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) a great deal worse than the wound which it fain would cure . gods will indeed is divided , amongst orthodox divines , in respect of several acts , and in relation to several objects , or to the very same object at several times , and in several qualifications , into his first will and his second will , his antecedent and his consequent , his secret and revealed will : but to affirm two wils in simplicity it self , the one contrariant to the other , about the very same act ( the one decreeing that very act which is prohibited by the other ) seemeth a greater blasphemy to me , than that which the gnosticks , and the marcionites , and the manichees were guilty of , when they affirmed two gods , as the different fountains of good and evil . for by what i finde in tertullian ( who was best acquainted with marcion's heresies ) those two principles of good and evil were found out as a refuge for those other opinions , against which it is that this my scribble was first designed . and what tertullian speaks against marcion , might very well be repeated against the absolute reprobatarians : it having been better and more reasonable ( in that father's iudgement ) that god should never have forbid what he determin'd should be done , than that he should determine to be done what he forbid . and so 't is the lesser blasphemy of the two , to ascribe holinesse to one principle , and unholinesse to another ( in the marcionites sense ) than both to him who is the spirit of holinesse ; who therefore cannot so irrespectively decree the punishment of his creature , as to necessitate his sin , and so be the author of his impenitence . . let no man say then when he is tempted , i am tempted of god ( as our modern ranters are wont to do : ) for every man is tempted , when he is drawn away of his own lust and enticed . so far is god from being the author of any mans sin , that he is faithful ( saith the apostle ) and will not suffer us to be tempted above what we are able , but will be sure to make a way , either for conquest , or for escape . i dare not say then ( with him in the comedian , who had been a great sinner ) quid si haec quispiam voluit deus ? what if some god hath so decreed it ? for s. iames makes me believe , that sin is both ingendred and conceived within me : when my lust hath conceived , it bringeth forth sin : and if my lust is the mother of it , sure the father is my will . it was davia's saying of wicked israel , that they provoked god to anger ( not with his will , but ) with their own inventions : there are contrivers of mischief ( psal. . . ) devisers of lies ( eccles. . . ) such as weary themselves to commit iniquity ( jer. . . ) which cannot possibly be imputed unto an absolute decree . how many volumes have been written de arte magica ? de arte meretricia ? de arte lenonum ? with such others as would blush to be named in english ; and dare we say they are decreed to be mysteriously wicked ? or that their destruction was irrespective , and unconditional ? i am in such disorder and discomposednesse of mind , whilest i onely repeat these bold expressions , that were it not to good purpose ( as i conjecture and intend ) i durst not venture to repeat them . o lord , righteousnesse belongeth unto thee , but unto us confusion of face : for thou hast made man upright , but we have found out many inventions . . after scripture i come to reason : by which i hope to make it appear , that god almighty is so far from being accessary to sin , and does so many things to hinder it , that he doth not permit it but in an equitable sense : and amongst many reasons which may be given , i shall ( in civility to my reader , and for the love of brevity ) content my self with that one , which to my seeming is the best ; and i the rather think it the best , because i ground it upon a notion which i have formerly learnt from most judicious mr. hooker . that which assignes to every thing the kind , that which moderates the power , and appoints the form and measure of working , that we properly call a law . hence the being of god is a kind of law to his working ; because that perfection which god is , giveth perfection to that he doth . so that being nothing but what is good , he can work nothing that is otherwise . it is therefore an errour ( saith that man of judgement ) to think there is no reason for the works of god , besides his absolute will , ( although no reason is known to us ) for the apostle tels us , he worketh all things ( not simply and meerly according to his will , but ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , according to the counsel of his will : and because he doth voluntarily set himself a law whereby to work , it follows that that law is no abatement to his freedome . if he is pleas'd to set himself a law or rule , not to reprobate any , but upon praescience of sin ( because that is most conformable to the nature of his goodnesse ) can this be any prejudice to the perfection of his being ? is his nature the lesse absolute , because it pleases him that his will be conditional in some things , as it is absolute in others ? does he lose any prerogative , by being unable to be the author of sinne ? or is not that rather a very great argument of his power ? such an ability as that being meer infirmity . we are god's creatures , but sin is ours . god saw every thing that he had made , and behold it was very good . we see the things that are made by the fiat of our will , and behold they are very evil . this creative power of ours we justly reckon as the sequel of humane weaknesse , and shall we heedlesly affirm it to be a iewel in the glorious diadem of god's almightinesse ? the apostle indeed hath told us , that god worketh all things , ( ephes. . . ) but first he speaks it of gods election which he predestin'd in his son , and the means conducing to such an end , which are none but good ; not at all of reprobation , the means in order to which are none but evil . secondly , even * beza himself doth so interpet that place , as not to annihilate , or stupifie , but rather to strengthen and to rectifie our wills . god makes an ill will a good one , not no will at all ; ( as * beza elsewhere speaks , and it were heartily to be wisht that he had never spoke otherwise ) according to that of austin , ex nolentibus facit volentes . he saies facit ; not adigit , cogit , compellit . he makes us willing who are unwilling , but does not force us to be willing whilest we are un willing ; ( that is to say , to be willing against our wils , or whether we will or no . ) . but i find that i have shot somewhat farther then i aimed ; it being onely my design , and the proper business of this place , to shew , that the words of the apostle , [ he worketh all things ] are infinitely far from being meant either of sin , or reprobation . so far from that , that god almighty does not permit sin , as permission signifies connivence or consent ; but he permits it , as that signifies [ not to hinder by main force . ] if i see a man stealing , and say nothing to him , i so permit as to be guilty : but if i warn and exhort , if i promise and threaten , and do all that may avert him ( besides killing him ) i so permit as to be innocent . in like manner , all that is done by god almighty by way of permission , is his suffering us to live , and have that nature of the will with which he made us . whereas to destroy us for the prevention of sin , or to make us become stocks ( as beza phrases it ) or like wooden engines ( which are moved only by wires at the meer pleasure & discretion of the engineer , ) were by inevitable consequence to * uncreate his creature , which to do were repugnant to his immutability , as tertul. shews . this is all that i am able to apprehend , or pronounce [ that god permits our sins in this sense onely ; and that he disposes and orders them to the best advantage . ] . having proved my first principle by scripture and reason , it will be as easie to confirm it by the common suffrage of antiquity ; and to avoid the repetition of so long a catalogue , which i suppose will be as needlesse , as i am sure it will be nauseous to a considerable reader , i refer him to the citations which will follow my first inference , sect. . i will content my self at present to shut up all with a that article of the augustan confession ( to which our . articles have the greatest regard and conformity , and which for that very reason is to me the most venerable of any protestant confession except our own ) that though god is the creator and preserver of nature , yet the only cause of sin is the will of the wicked ( that is to say , of the devil and ungodly men ) turning it self from god to other things , against the ( will and ) commandements of god . b and the orange synod doth pronounce an anathema upon all that think otherwise . if any will not subscribe to this confession , i will leave him to learn modesty both from arrian the heathen , and from philo the iew . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . arrian . in epictet . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . philo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . chap. ii. . my first demand being fully granted ( as in the mathematicks 't is usual to build upon certain postulata ) it doth immediately follow , that [ man himself is the sole efficient cause of his eternal punishment . ] ( i say the sole cause , as excluding god , but not the devil ; whom yet i also exclude from the efficiency of the cause ; because he can onely incite , and propose objects , and adde perswasions to sin , but cannot force or cause it in me without my will and consent : so that the devil being onely a tempter and perswader , cannot for that be justly stiled an efficient . or if he were , sure for that very reason god himself cannot be so : but onely man and the devil must be the concauses of mans destruction . ) which is the second thing i am to prove both by scripture , and reason , and the whole suffrage of antiquity . . and here i shall not be so solicitous as to rifle my concordance , but make use of such scriptures as lye uppermost in my memory , and so are readiest to meet my pen . these i find are of two sorts , negative on gods part , and affirmative on mans . god gives the first under his oath , ( ezek. . . ) as i live , saith the lord , i have no pleasure in the death of the wicked , but that the wicked turn from his way and live : turn ye , turn ye from your wicked waies , for why will you die , o house of israel ? in the . ch. of the same prophesie , the latine translation is more emphatical than the english : for there it is not [ non cupio ] but [ nolo mortem morientis ; ] no● that he doth not will the death of a sinner , but that he wils it not : he doth not only not desire it , but ( which makes the proof more forcible ) he desires the contrary , even that he should turn from his wickednesse and live , ( chapter . vers. . ) not willing ( saith s. peter ) that any should perish , but ( on the contrary ) that all should come to repentance . and so ( tim. . . ) he will have all men to be saved , and to come unto the knowledge of the truth . where it appears by the context , that the apostle does not onely speak of all kindes of particulars , but of all particulars of the kindes too : for he first of all exhorts them , that prayers , and supplications , and giving of thankes be made for all men , ( verse . ) secondly , he does instance in one sort of men , for kings and all that are in authority , ( verse . ) thirdly , he addes the cause of his exhortation , for this is good and acceptable in the sight of god our saviour , who will have all men to be saved , ( verse , . ) and if the spanish friar said true , that few kings go to hell , ( giving this reason ) because all kings are but few , the apostles way of arguing will be so much the stronger ; for when he speaks of all men in general , he makes his instance in kings : in all kings without exception , thereby intimating nero the worst of kings , under whom at that time the apostle lived . and he uses another argument ( verse . ) because christ gave himself a ransome for all . this is yet more plain from rom. . , . despisest thou the riches of his goodness , and forbearance and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? but after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath ? observe who they are whom god would have to repent ; even the hard-hearted and the impenitent . but i have stronger proofs out of scripture , and lesse liable to cavil than any of these , which yet i thought fit to use , because i find they are the chief of those that vossius relies upon , and expounds to my purpose from the authority of the ancients . i will adde to these but three or four texts more , of which the one will so establish and explain the other , as to leave no place of evasion to the gainsayer . first , our blessed saviour is called by the apostle , the saviour of all men , especially of them that believe , ( tim. . . ) as if the apostle had foreseen an objection , that the word [ all ] might be restrained unto the houshold of faith , he prevents it by a distinction of general and special : for if he is a special saviour of believers , he is a general saviour of those that are unbelievers : not that unbelievers can be saved , whilest they are obstinate unbelievers , but upon condition they will repent and believe ; else why should the apostle affirm the saviour to be of all , and then come off with an [ especially ] to them that believe ? certainly if it is every mans duty to believe in christ , christ dyed for every man . and this very argument is not easily answered in the very confession of dr. twisse ; who yet by and by saies , 't is easily answered , and yet he leaves it without an answer ; he only scornes it , and lets it passe . twiss. in respon. ad armin. praefat. p. . col . . this is secondly confirm'd from the apostle's way of arguing ( cor. . . ) if one died for all , then were all dead . this is the major proposition of an hypothetical syllogisme : in which the thing to be proved is , that all were dead ; and the medium to prove it is , that one dyed for all . now every man knows ( that understands how to reason ) that the argument of proof must be rather more , than lesse , known , than the thing in question to be proved : so that if it be clear , that all men were dead by the fall of the first adam , it must be clearer ( as st. paul argues ) that life was offered unto all by the death of the second adam ; and if none were dyed for but the elect , then the elect only were dead : for the word . [ all ] must signifie as amply in the assumption , as it does in the sequel ; or else the reasoning will be fallacious and imperfect . the apostle thus argues : if one dyed for all , then were all dead ; but one dyed for all ; ( that must be the assumption ) therefore all were dead . whosoever here denies the minor , does ( before he is aware ) condemn the sequel of the major , and so gives the lie to the very words of the text ; which i can look for from none but some impure helvidius , who would conclude the greatest falsehoods from the word of truth . this is thirdly confirmed from the saying of the apostle , ( rom. . . ) that god concluded all in unbelief , ( the gentiles first , verse . and afterwards the iewes , verse . ) that he might have mercy upon all . from whence i inferre , that if this last [ all ] belong to none but the elect , then none but the elect were concluded in unbelief . but it is plain that all without exception were ( first or last ) concluded in unbelief : therefore the mercy was meant to all without exception . lastly it is confirm'd from those false prophets and false teachers , ( pet. . . ) who though privily bringing in damnable heresies , even denying the lord that bought them , and bringing upon themselves swift destruction , yet it seems they were such whom the lord had bought . so far is god from being the cause of mans destruction , by an absolute , irrespective , unconditional decree , that he gave himself a ransome even for them that perish . they were not left out of the bargain which was made with his iustice , but the apostle tels us they were actually bought . he whose blood was sufficient for a thousand worlds , would not grudge its extent to the major part of but one . he was merciful to all men , but the greatest part of men are unmerciful to themselves . he is the saviour of all , but yet all are not saved : because he only offers , does not obtrude himself upon us . he * offers himself to all , but most refuse to receive him . he will have no man to perish , but repent , by his antecedent will ; but by his consequent will he will have every man perish that is impenitent . which is sufficient to have been said for the negative part of my undertaking , [ that the cause of damnation is not on god's part : ] in which , if any one text be found of power to convince , let no man cavil at those others which seem lesse convincing . if any one hath an objection , let him stay for an answer till his objection is urged . it might seem too easie , to solve objections of my own choice , or confute an argument of my own making ; and therefore i passe ( without notice of common shifts and subterfuges , till i am call'd to that drudgery ) to the second part of my enterprise , which is the affirmative . . [ that man himself is the cause of his eternal punishment . ] which though supposed in the negative , must yet be proved to some persons , who are prevailed upon by fashions and modes of speech ; and will deny that very thing when they see it in one colour , which they will presently assent to when they behold it in another . he who is very loth to say , that god is the author of sin and damnation , will many times say it in other termes ; and therefore in other terms it must be proved that he is not . o israel , thou hast destroyed thy self , but in me is thine help , ( hosea . . ) they that privily bring in damnable heresies shall bring upon themselves swift destruction . the foolishness of man perverteth his way . and , as when lust conceiveth it bringeth forth sin , so when sin is finished it bringeth forth death , ( iam. . . ) if death is that monster , of which sin is the dam that brings it forth , how foul a thing must be the sire ? and can there be any greater blasphemy , than to bring god's providence into the pedigree of death ? death ( saith the apostle ) is the wages of sin , rom. . . and wages is not an absolute , but a relative word . it is but reason he should be paid it , who hath dearly earn'd it by his work . it is the will of man that is the servant of sin ; disobedience is the work , death eternal is the wages , and the devil is the pay-master ; who as he sets men to work to the dishonour of their creator , so he paies them their wages to the advancement of his glory . from whence i conclude ( with the book of wisdome ) god made not death , neither hath he pleasure in the destruction of the living : for he created all things that they might have their being , and the generations of the world were healthful , and there is no poyson of destruction in them , nor the kingdome of death upon the earth . but ungodly men with their words and works call'd it to them , and made a covenant with it ; because they are worthy to take [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] part with it . . i will confirm this truth by no more than one reason ; which , if it is not the best , doth seem to me to be the fittest ; as being aptest to evince both the connexion and necessity of my first inference from my first principle . it is taken from the nature and use of punishment ; which as soon as it is named , doth presuppose a guilt : for as every sin is the * transgression of some law , so every punishment is the revenge of some sin : upon which it follows , that if a mans sin is from himself , 't is from himself that he is punisht . and as the law is not the cause , but the * occasion only of sin ; so god is not the cause , but the inflicter only of punishment : for so saies the apostle , sin taking occasion by the commandement wrought in me all manner of concupiscence : for without the law sin was dead . that which is good not being made death , but sin working death by that which is good . god and his law are , each of them , the causa sine qua non , the condition without which sin and punishment could not have been , ( for without law no sin , & without god no reprobation ; ) but not the energetical efficient cause , of which sin & punishment were the necessary effects . for if god had made a hell by an absolute purpose , meerly because he would that some should suffer it , and not in a previous intuition of their sins ; damnation had been a misery , but not a punishment : as if a potter makes a vessel on purpose that he may break it , ( which yet none but a mad man can be thought to do ) or if a man meerly for recreation cuts up animals alive , ( which yet none ever did that i can hear of , except a young spanish prince ) it is an infelicity and a torment , but no more a punishment than it is any thing else . indeed the common people , who doe not understand the just propriety of words , make no distinction many times betwixt pain and punishment : not considering that punishment is a relative word , of which the correlative is breach of law ; and therefore is fitly exprest in scripture by the mutual relation betwixt a parent and a child : when lu● hath * conceived it bringeth forth sin ; sin being perfected bringeth forth death , ( iam. . . ) which is as much as to say ( according to the propriety of the apostles words ) sin is the parent , and death is the childe . now there cannot be a child without a parent ; ( for they are relata secundum esse ) much lesse can the child be before the parent ; ( for sunt simul natura , & dicuntur ad convertentiam . ) upon which it followes that punishment could not be ordained by god , either without sin or before it , or without respect and intuition of it , ( which yet the great * mr. calvin does plainly say ; ) i say , it could not , because it implies a contradiction . for though god could easily make adam out of the earth , and the earth out of nothing , yet he could not make a sinful cain to be the son of sinful adam , before there was an adam , much lesse before there was a sinful one : because it were to be and not to be at the same time ; adam would be a cause , before an entity ; which god almighty cannot do , because he is almighty . so that when the romanists assert their transubstantiation , or the posterity of marcion their absolute decree of all the evil in the world , ( both pretending a reverence to gods omnipotence ) they doe as good as say , † those things which are true may therefore be false , because they are true ; or that god is so * almighty , as to be able not to be god : that being the result of an ability to make two parts of a contradiction true : ( so said s. austin against faustus , and origen against celsus . ) whensoever it is said , [ god can do all things ] 't is meant of all things that become him . so isidore the pelusiote . but ( to return to that argument in the pursuit of which i have stept somewhat too forward ) if gods preordination of mans eternal misery were in order of nature before his prescience of mans sin , as mr. calvin evidently affirms in his [ ideo * praesciverit , quia decreto suo praeordinavit , ] setting praeordination as the cause , or reason , or praevious requisite to his praescience ) either mans reprobation must come to passe without sin , or else he must sin to bring it orderly to passe ; which is to make god the author either of misery by it self without relation to sin , or else of sin in order to misery . the first cannot be , because god hath * sworn , he hath no pleasure in the death of a sinner , ( ezek. . . ) much lesse in his death that never sinn'd . and because , if it were so , the scripture would not use the word wages , and the word punishment , and the word retribution , and the word reward . hell indeed had been a torment , but not a recompence ; a fatal misery , but not a mulct ; an act of power , but not of vengeance ; which yet in many places is the stile that god speaks in , vengeance is mine , and i will repay , rom. ▪ . nor can the second be lesse impossible , it having formerly been proved , that god is not the author of sin ; * he hath no need of the sinful man , whereby to bring mans ruine the more conveniently about ; and most of them that dare say it , are fain to say it in a disguise . some indeed are for [ ligonem , ligonem ; ] but the more modest blasphemers are glad to dresse it in cleaner phrase . a strange {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in divinity , to put the ( ) child before the parent , the ( ) wages before the work , the ( ) end before the means , the reprobation before the sin ! yet so they do who make the decree of reprobation most irrespective and unconditional ; and after that say , that whom god determines to the end , he determines to the meanes . to put the horse upon the bridle , is a more rational hypallage : for by this divinity eternal punishment is imputed to gods antecedent will , ( which is called the first ) and sin to his consequent will , ( which is the second . ) the first {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the other only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , punishment chiefly , and sin by way of consecution . men are bid not to sin ex voluntate signi , or revelata ; but are determin'd to it ex voluntate occulta , or beneplaciti . distinctions very good , when at first they were invented for better uses : the former by s. chrysostome , from whom it was borrow'd by damascene , and from him by the schoolmen . but i say they all were used to very contrary purposes , by them , and by these , who endeavour'd to repel those fathers with their own weapons , ( as the elaborate † gerard vossius does very largely make it appear . ) i am sorry i must say , ( what yet i must ( saith * tertullian ) when it may tend to edification ) that the lord god merciful , and gracious , long-suffering , abundant in goodnesse and truth , who is all bowels , and no gall , who hateth nothing that he hath made , who in the midst of iudgement ▪ remembreth mercy , ever forgiving iniquity , transgression and sin , is exhibited to the world by the authors and abetters of unconditional reprobation , as a kind of platonick lover of so excellent a creature 's everlasting misery . which if mr. calvin himself confessed to be a * horrible decree ( who yet believ'd it ) how frightful must that opinion appear to me , who did therefore leave it , because it frighted me into my wits ? for to say that god is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a slayer of men from all eternity , ( who is the lamb slain , that is , a saviour from the foundation of the world , rev. . . ) is to affirm that of him , which he affirmed of the devil , who is called by our saviour , a murderer from the beginning , ioh. . . which the devil could not be , if god had absolutely willed the death of any , without respect or relation to the snares of the devil : it being impossible to murder the dead , or to slay those that were killed long before they were born . i know by whom it is answered , [ that god doth will sin , not as it is sin , but as it is a medium for the setting forth of his glory ; and so damnation . ] but whilest men finde out distinctions to excuse god almighty , they doe imply him to have offended . which i am so weary even to think on , that i hasten , for some refreshment , to my third proof of this inference , from the suffrage of antiquity . . before i name any particular , i will take the confidence to say in general , that all the greek and latine fathers before st. austin , and even austin himself before his contention against pelagius , ( and even during that contention in some places of his works ) besides those many fathers who lived after him , were unanimously of this judgement , that god did not absolutely decree the reprobation of any creature , but upon praescience and supposition of wilful rebellion and impenitence . i have not liv'd long enough to read them all , but i have dipt into the most : and by the help of such collectors as i have gotten into my study , ( whereof vossius hath good reason to be the chief upon this occasion ; and i the rather use him , because i find him so very punctual in every one of the quotations , which i have had means and opportunity to make tryal of ) i say , by the help of such credible compilers , i shall give in a cloud of witnesses ( i hope ) sufficiently authentick . i do as little love to be voluminous as callimachus would have me , ( cui {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) and therefore shall set down only the substance of what the fathers have said , referring the reader , by my citations , to the larger fields of their discourses . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pluribus pereuntibus , quomodo defenditur perfecta bonitas , ex majore parte cessatrix , paucis aliqua , pluribus nulla , cedens perditioni , partiaria exit●● ? quod si plures salvi non erunt , erit jam non bonitas , sed malitia perfectior . — magis autem non faciens salvos , dum paucosfacit , perfectior erit in non juvando . — suae potestatis invenio hominem à deo constitutum , — lapsumque hominis non deo , sed libero ejus arbitrio deputandum . ( i wonder vossius did not remember tertullian , than whom there is not any one more directly for this purpose . iustin martyr also was ill omitted ; and so was st. ignatius . ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ignem autem aeternum non illis , quibus dicitur [ discedite a me maledicti , ] paratum ostendit , sicut regnum justis , sed diabolo , & angelis ejus : quia quantum ad se , homines non ad perditionem creavi● , sed ad vitam aeternam & gaudium . ( note that chrysostome , theophylact , and euthymius , interpret these words of christ , as origen doth . ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . et alibi , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ideo venit dominus jesus , ut salvum faceret quod perierat . venit ergo ut peccatum mundi tolleret , ut vulnera nostra curaret . sed quia non omnes medicinam expetunt , sed plerique refugiunt , — ideo volentes curat , non adstring it invitos . non injuste judicat , quia omnes vult salvos fieri , manente justitia — deus utique vult omnes salvos fieri . cur non impletur ejus voluntas ? sed in omni locutione sensus est , conditio latet . vult omnes salvos fieri , sed si accedant ad eum : non enim sic vult , ut nolentes salventur , sed vult illos salvari , si & ipsi velint ; nam legem omnibus dedit , nullum excepit a salute . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . miseratur humano generi deus , & non vult perire quod fecit . vult deus quaecunque sunt plena rationis & consilii . vult salvari omnes & in agnitionem veritatis venire . sed quia nullus absque propria voluntate servatur , ( liberi enim arbitrii sumus vult nos bonum velle , ut cum voluerimus , velit in nobis & i●se suum implere consilium . constat deum omnia bona velle , sed homines suo vitio praecipitantur in malum . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} — {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . duae sunt voluntates in deo. una misericordiae , quae non est cogens , nec aliquid libero arbitrio aufert , qua omnes homines vult salvos fieri , quod tamen in libera voluntate illorum positum est . est alia , quae est de effectibus rerum , de qua dicitur , [ omnia quaecunque voluit , fecit : ] huic nemo potest resistere ; de qua dicitur , voluntati ejus quis resistit ? ( atque haec est duplex : permittens , respectu mali ; approbans , respectu boni . ) itaque homines resistunt voluntati misericordiae , & non resistunt voluntati justitiae . ( postea in hunc sensum . ) orate ergo ; fiat voluntas tua , sicut in coelo ( ubi non resistitur ) sic & in terris , ( ubi resistitur . ) deus ex se sumit seminarium miserendi . quod judicat & condemnat nos , eum quodammodo cogimus , ut longe aliter de corde ipsius miseratio , quam animadversio procedere videatur . — omnibus offertur , & in communi posita est dei misericordia ; nemo illius expers est , nisi qui renuit . if after all these testimonies , i have s. austin & prosper to side with me in my assertion , i know not why i may not seem , to those who think me in an errour , at least to have rationally and discreetly erred : and though grotius gives a reason why s. austin is the unfittest to be a iudge in these matters , yet if prosper ( who best knew him ) may be allowed for his interpreter , i am very well content that he be one of my iury ; for of four expositions which that father made ( in several parts of his writings ) upon tim. . . [ god will have all men to be saved , ] i find one very directly just such as i would have it ; and it is even in those writings which he penn'd after the heresie of pelagius was on foot ; which is therefore with me of very great moment and authority . to this question , de bona voluntate unde sit , si natura , cur non omnibus , cum sit idem deus omnium creator ? si dono dei , etiam hoc quare non omnibus , cum omnes homines velit salvos fieri ? he thus answers ; vult deus omnes homines salvos fieri , non sic tamen ut eis adimat liberum arbitrium , quo vel bene vel male utentes just : ssime judicentur . quod cum sit , infideles quidem contra voluntatem dei faciunt , cum ejus evangelio non credunt : nec ideo tamen eam vincunt , verum seipsos fraudant magno & summo bono , malisque poenalibus implicant , experturi in suppliciis potestatem ejus , cujus in donis misericordiam contempserunt . inevitabilis illa sententia [ discedite à me maledicti ] à piissimo deo ideo multo ante praedicitur , ut à nobis totis viribus caveatur : si enim nos deus noster vellet punire , non nos ante tot secula commoneret . invitus quodammodo vindicat , qui quomodo evadere possimus , multo ante demonstrat : non enim te vult percutere , quitibi clamat , observa . 't is very true that s. austin did sometimes let fall such expressions ( transported sometimes in the heat of his dispute ) as rais'd some calumnies after his death , as if he had thought that god created the greatest part of mankind on purpose to do the will , not of god , but of the devil . but prosper made it appear , in his answers to that and the like objections , that they who censur'd austin's iudgement , were seduced to it by his style : and that ( notwithstanding the misfortune of his expressions ) austin's judgement and his own was clearly this , ( and so * fulgentius doth professe to understand it ) — sincerissime credendum atque profitendum est , deum velle ut omnes homines salvi fiant . siquidem apostolus , cujus ista sententia est , sollicitissime praecipit , ut deo pro omnibus hominibus supplicetur : ex quibus quod multi pereunt , pereuntium est meritum ; quod multi salvantur , salvantis est donum . — nemo ab eo ideo creatus est , ut periret : quia alia est causa nascendi , alia pereundi . ut enim nascantur homines , conditoris est beneficium ; ut autem pereant , praevaricatoris est meritum . — insanum omnino est dicere , voluntatem dei ex dei voluntate non fieri ; & damnatorem diaboli ejusque famulorum , velle ut diabolo serviatur . — nullo modo credendū homines — ex dei voluntate cecidisse , cum potius allevet dominus omnes qui corruunt , & erigat omnes elisos . — dei ergo voluntas est , ut in bona voluntate maneatur . qui & priusquam deseratur , neminem deserit : & multos desertores saepe convertit . — deus nec quae illuminavit , obcaecat ; nec quae aedificavit , destruit ; nec quae plantavit , evellit . quia praesciti sunt casuri , non sunt praedestinati . essent autem praedestinati , si essent rever suri , & in sanctitate ac veritate mansuri : ac per hoc praedestinatio dei multis est causa standi , nemini est causa labendi . — hi cum á pietate deficiunt , non ex dei opere , sed ex sua voluntate deficiunt , casuri tamen & recessuri ab eo , qui falli non potest , praesciuntur . — deniquequi voluntatem spreverant invitantem , voluntatem dei sentient vindicantem . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theodor . heracl . in joh. . . anathema illi qui per dei praescientiam in mortem hominem deprimi dixerit . synod . arelatensis . suo prorsus decipiuntur arbitrio , sua voluntate labuntur ; & si in hac desidia perseverent , ipsi se his quae accepere despoliant . scriptor . de vocat . gent. l. . cap. . quos praescivit deus homines vitam in peccato terminaturos , praedestinavit supplicio interminabili puniendos . fulgentius ad monimum l. . * lastly , that this is precisely the judgement of the church of england , i cannot better prove than by that sense & apprehension which bishop overal had of it ; who does professedly interpret the mind of her articles in this particular , and was as well able to do it as any man that ever lived . — sub generali promissione & praecepto tuto quisque potest indubia fide se includere , & cum certa spe ac fiducia ad thronum gratiae accedere , vereque cognoscere , si non confidat deo promittenti , & mandanti obsequatur , suam culpam esse , non dei ; idque per negligentiam suam , non gratiae divinae defectum , accidere . — ordo divinae praedestinationis nostrae in articulo septimo iste videtur intentus ; deum praescium lapsus generis humani ad remedium ejusdem filium mittendum decrevisse , in coque salutis conditionem statuisse : tum ad eam in animis hominum producendam necessaria & sufficientia media & auxilia omnibus generatim secundum magis & minus ordinasse , quae magis speciatim his quos in christo elegit ex reliquo hominum genere pro suo beneplacito cumularet , quibus hi ad fidem , perseverantiam & aeternam salutem certissime perducantur , & reliqui nihil habeant quod conquerantur , &c. de morte christi tam plena & ubique sibi constans ecclesiae nostrae sententia , pro omnibus omnino hominibus , sive pro omnibus omnium hominum peccatis , jesum christum mortuum esse , ut mirandum sit ullos ex nostris id in controversiam vocare . pro omnibus actualibus hominum peccatis , non tantum pro culpa originis . aeterna vita humano generi est proposita . oblatio christi semel facta perfecta est redemptio , propitiatio & satisfactio pro omnibus peccatis totius mundi , tam originalibus quam actualibus . it is farther observed by that most moderate and learned man , that mr. calvin himself , however rigid he were in some places , yet did so soberly contradict himself in others , that those very texts of scripture , in which it is affirmed [ christ dyed for many ] he so interprets as to say , the word [ many ] is put to signifie [ all ] as heb. . . and that many are not saved is ( saith he ) for this reason , [ quia eos impedit sua incredulitas ] because they are hindred by their own incredulity . . i have not translated these authorities , because they are principally meant for such as are able to understand them . and if any plain reader shall desire to have them in the grosse , without being troubled to suffer them over in the retail , he may be pleas'd to receive it in these following words : that god did not absolutely , irrespectively , unconditionally decree the everlasting misery of any one , but in a foresight and intuition of their refusing his profer . that he sent his son to die for all the sins of the whole world , inviting and commanding all men every where to repent [ and be forgiven ] ( acts . . ) but that most , like the slave in exodus , are in love with their bondage , and will be bored through the ear . that everlasting fire was prepared especially ( not for men , but ) for the devil and his angels ; nor for them by a peremptory irrespective decree , but in praescience and respect of their pride and apostasy . that christ came to save that which was lost , and to call sinners to repentance , and to have gather'd them as a hen gathereth her chickens under her wings , but they would not . that god gave his law , his rule , his promises to all , and excepted none in the publishing of either ; but so as he expected they should be willing as well as he : for he would not save any whether they would or no . that god almighty made no man on purpose to torment him , but that he might participate of his goodnesse . * that so many as perish may thank themselves ; and that so many as live for ever are beholding to nothing but the grace of god . that god decreed the fall of none , but the raising up of those were down : and that those very men who are reprobated , had been predestin'd to salvation , if they would have return'd and remain'd in truth and holinesse ; gods decrees being to many the cause of their rise , but to none of their downfal . lastly , that they who have despis'd the will of god , wch did invite them to repentance , shall feel the terrors of his will , wch is to execute vengeance upon the children of disobedience . . from all this together which hath been said from scripture , from reason , from the authority of the ancients ( who are the fittest of any to interpret scripture ) i thus conclude within my self . that god almighty is the author of men and angels . that wicked angels and wicked men are the authors of sin ; and that the sin of men and angels is the author of unexpressible and endlesse punishment . that sin is rebellion against the majesty of god : that hell was made to punish rebels ; and that god never decreed any rebellion against himself . upon which it follows , that as i look for the cause of my election in the sole merits of my redeemer , so for the cause of my reprobation in the obliquity of my will : because the reason of my punishment is to be taken from my sin ; and the reason of my sin is to be taken from my self . from whence there follows ( and follow it will , do what i can ) a second inference from my first , compared with my first principle , viz. chap. iii. . that every reprobate is praedetermin'd to eternal punishment , not by gods irrespective , but conditional decree . god doth punish no man under the notion of a creature , but under the notion of a malefactor : and because he does not create a malefactor , but a man , he hateth nothing that he hath created , but in as much as it hath wilfully ( as it were ) uncreated his image in it . so that no man is sinful , because ordain'd to condemnation ; but ordain'd to condemnation , because he is sinful . sin is foreseen , and punishment is foreappointed : but because that sin is the cause of punishment , and that the cause is not after , but before the effect ( in priority of nature , though not of time ) it follows that the effect is not foreappointed , untill the cause is foreseen . so that god damns no man by an absolute decree , ( that is to say ) without respect or intuition of sin ; but the praescience of the guilt is the motive and inducement to the determining of the iudgement . and yet however my second inference is depending upon my first by an essential tye , which gives it the force and intrinsick form of demonstration ; yet ( because some readers will assent much sooner to a plain reason lesse convincing , than to a more convincing reason lesse plain ; and that some are wrought upon , by an argument exactly proportion'd to their capacities or tempers , rightly levell'd and adopted more by luckiness than design , whilest another argument is displeasing , they know not why , but that there is an odnesse in the look and meen , which betokens something of subtilty , and makes them suspect there is a serpent , though they see not the ambush in which it lurks ) i will gratifie such a reader by a proof of this too ; first from scripture , then from reason ( grounded upon scripture , ) and last of all by an addition to my former suffrages of antiquity : in which s. austin more especially shall speak as plainly , and as strongly in my behalf , as any man that can be brib'd to be an advocate , or a witness . . that my proof from scripture may be the more effectual , i shall first desire it may be considered , that since god is affirmed to have a secret and a revealed will , we must not preposterously interpret what we read of his revealed will , by what we conjecture of his secret one : ( for that were to go into the dark to judge of those colours which are seen only by the light ) but we must either not conjecture at that which cannot be known , ( as gods secret will cannot be , but by ceasing to be secret ) or if we needs will be so busie , we must guesse at his secret will by what we know of his revealed one , that so at least we may modestly and safely erre . upon which it follows , that we , who meekly confesse we have not been of gods counsel , must onely judge of his eternal and impervestigable decrees by what we find in his word concerning his promises and his threats ; which are fitly called the transcripts or copies of his decrees . such therefore as are his threats , such must needs be his decrees : ( because the one cannot praevaricate or evacuate the other ) but his threats ( as well as promises ) are all conditional ; therefore his decrees must be so too . thus in his covenant with adam ( and indeed the word covenant doth evince what i am speaking ) he threatens death , or decrees it , ( not with that peremptory reason , which is the redoubling of the will onely , i will therefore because i will , but ) on supposition of his eating the forbidden fruit . which was not therefore forbidden , that adam might sin in the eating ; ( man was not so ensnared by the guide of his youth ) but adam sinned in the eating , because it had been forbidden . such immediately after was gods language to cain , [ if thou do well , thou shalt be accepted , and if thou doest not well , sin lyeth at the door . ] again ( saith god by the mouth of moses ) behold , i set before you this day a blessing and a curse . a blessing , if ye obey ; and a curse , if ye will not obey . that is the form of making covenants betwixt god and man every where throughout the scripture : and according to the fulfilling or not fulfilling of the condition , the righteous iudge of all the world proceeds to sentence . which that we may not so much as doubt of , he ( by a merciful anthropopathia ) is pleased to speak like one of us . i will goe down now and see , whether they have done altogether according to the c●y of it ; and if not , i will know . there is an expression of god to eli ( sam. . . ) which shews his will sometimes is either not absolute , or not immutable . i said indeed that the house of thy father should walk before me for ever . but now the lord saith , be it far from me . which words do not argue any ficklenesse in his will , but demonstrate his promise to have been conditional : there was an [ if ] implyed , though not expressed , and so it appears by the very next words . this is also the style that is used in the new testament . if thou shalt confesse with thy mouth the lord jesus , and shalt believe in thine heart , &c. thou shalt be saved . from whence it follows , that if thou shalt not confesse with thy mouth , nor believe in thine heart , &c. thou shalt be damn'd . if ye forgive not men their trespasses , neither will your father forgive your trespasses . if we suffer , we shall also reign ; if we deny him , he also will deny us . i will cast her into a bed , and them that commit fornication with her into great tribulation , except they repent ( rev. . . ) if ye believe not that i am he , ye shall die in your sins , joh. . . in a word , the very end of christs coming into the world , was to save us from our sins , ( mat. . . ) to redeem us from all iniquity , ( tit. . . ) he came to deliver us indeed out of the hand of our enemies , but to the end that we might serve him in holiness and righteousness all the daies of our lives . ( luke . , . ) now the end ( we know ) s the prime condition , the greatest requisite of all ; which to neglect without repentance , is the true cause of condemnation : for so runs the sentence of our saviour ( mat. . . ) depart from me ye cursed into everlasting fire . why ? for what reason ? he gives the true reason in the next verse , ( not because ye were reprobated by an absolute decree ; not because ye were ordain'd to be vessels of wrath by a meer irrespective and inexorable will ; but ) because i was hungry and ye gave me no meat , because i was thirsty and ye gave me no drink . ( which yet they could not have given him , if it had not been given them from above to give . ) from which , and a thousand such texts besides , i do thus state the matter betwixt me and my self . that no man is infinitely punisht by an unavoidable necessity , but for not doing his duty ; nor because he cannot , but will not do it . impossibility is not a sin ; and therefore no man is punisht for not doing that which it is impossible for him to do . it was the cruelty of adon●bezck to cut off mens thumbs , and then to make it their task to gather up meat under the table . a greater cruelty in pharaoh , to require a tale of brick , where he gave no straw . whereas the master we serve , will render to every man according to his works . with him there is no respect of persons . but whatsoever a man soweth , that shall he reap . and therefore let us not sin , under pretence that all we do is by an absolute decree : ( an opinion brought , amongst other merchandise , out of turkie into christendome , and would be rooted out in the next reformation ) for every such sinner is his own worst satan , he seeks out death in the errour of his way , and puls upon himself destruction with the works of his hands . other proofs out of scripture , ( and perhaps , to some , more convincing ) will be found interweaved in my following proofs . . i must next confirm this truth by reason : and because this reason will be manifold , i will make it my endeavour to be brief in each . whereof the first shall be taken * from the nature of punishment , which ( as before i signified ) does presuppose a sin ; sin does imply a breach of law ; and this again does imply at once a rational and a voluntary agent . which seems to me to be the reason , why god is not offended with the cruelty of the bear , or with the pride of the peacock , or with the thievery of the fox . this is the reason , why the earth does not sin by breeding thorns and thistles † against its primitive institution . for the ground cannot be punisht , and was not cursed for its own , but for adam's sake . ( gen. . , . ) and lastly , this is the reason , why the tower of siloe was not damn'd for committing murder . man is an agent very capable of a law , and so of sin , and so of punishment ; and is therefore punisht , not because he could not , but because he could help it , by that goodness of god which would have led him to repentance , if he had not despised the riches of his goodnesse . man is punisht because he would sin , and not because he could not but sin . . my second reason is taken from the nature of a covenant , which ever implies a condition : now when the first covenant was broken , god immediately made a second ; not with a part , but with all mankinde . and this is observable in the title of our gospel [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; ] which though we render the [ new testament ] we might better render the [ new covenant , ] which cannot be without conditions . heaven and hell are set before us : the performance of faith and obedience is that important condition , without which as the former will not be had , so cannot the latter be avoided . . my third reason is taken from the unlimited generality whereby promises and threats , rewards and punishment , exhortations and dehortations , are exhibited to * all . the gospel is commanded to be preached to all ; and it is published in writing , that all may read and believe . baptisme , repentance , and remission of sins are commanded to be offered to all in general , even to them that refuse both the word and the preachers ; who when they are refused ( and not before ) are to shake the dust off their feet for a testimony against them . now preachings would be vain , and exhortations would be deceitful , if life and death did not depend upon submitting or refusing to be amended by them . . my fourth reason is taken from the degrees of damnation . some shall be beaten with many stripes , and some with fewer ; some shall have a lesse , and some a greater condemnation . it shall be worse for chorazin than for tyre , worse for bethsaida than for sidon , worse for capernaum than for sodona , worse for the iewes than for thy ninevites : which is not because one had a greater necessity of sinning than the other , but one was guilty of the greater contempt ; not because god had absolutely decreed a greater punishment to the one , but because the one had means of sinning lesse than the other . for our saviour saies expresly , that if the mighty works which were done in chorazin and bethsaida had been also done in tyre and sidon , they would have repented in sackcloth and ashes . which was as much as to tell them , that it was not at all for want of means and mercy on gods part , but for want of will on theirs , that they did not do what was commanded to be done . and therefore our saviour did upbraid them , because they repented not , ( matth. . . ) which he could not have done , had it been impossible for them to have repented . our blessed saviour was too pittiful , and of too sweet a disposition , to jeer a poor creature for being such as god made him , or for being such as he could not but be , whether by fatal , or by natural infirmity . we esteem it an ill nature to upbraid a stammerer for not speaking plain ; nor is any man reproached for being naturally , but wilfully blind ; nor for being born deaf , but for being like the adder that stoppeth her ears . he that bindes my feet , and then invites me to come to him , intends me nothing for entertainment , but a salted sarcasme , or bitter iest ; for if he were serious , he would set my feet at liberty , that i might come in good earnest , and not say to me , as we say to a child that is fallen down , [ come hither to me , and i will lift thee up . ] and yet this mr. calvin is fain to say , ( having been first of all engaged in that opinion ) that so many nations of men , together with their infants , were involv'd , without remedy , in eternal punishment , by the fall of adam , for no imaginable reason , but that so it seemed good in the sight of god : and being pincht with that text ( ezek. . . ) have i any pleasure at all that the wicked should die , and not that he should return from his wayes and live ? he is fain to say , that god wils not the death of a sinner , so far forth as he wils his repentance ; which experience teacheth us he doth so will , as not to touch his heart that he may repent . which is all one as to say , he wils it so , as to command it ; but he does not will it so , as to leave it possible : ( that is ) he wils it in shew , but not in reality . nor do i know any way possible for mr. calvin to escape those ugly sequels , but by saying [ that the sinner may repent by the strength and force of nature , without the touch of his heart by the grace of god : ] which is to shelter himself under the heresie of pelagius . solomon gives us a more rational account , why wisdome one day will laugh at mens calamities , and mock when their fear cometh ; even because they hated knowledge , and did not chuse the fear of the lord . . my fifth reason is taken from the nature of death , as that does signifie privation , and as privation supposes a former habit. a stone is said to be not alive , because it suffers the negation of life , but a stone cannot properly be said to be dead , because it doth not suffer the privation of life . so that when a man is said in scripture to be spiritually dead in trespasses and sins , he is imply'd by that expression to have been spiritually alive . and no man is damn'd for the negation , but the privation of grace ; because the negation of grace would be gods work , whereas the privation of it is his own . it having formerly been shew'd , that god doth not punish his own work in man , but man is punisht for his own work ; not for gods illiberality , but for his own being a prodigal ; not because no talent was given him , but because he * squandred it away . sin is properly the death of grace ; death is a privation ; a privation is of a habit . so that every sinner had grace , for this very reason that he hath lost it ; he was alive , for this very reason that he is dead . he came alive out of gods hands , but he fals desperately by his own . a man may be dead born , but he cannot possibly be dead be gotten ; deprived of life he cannot be in the very act of his conception . a man can no more be created a sinner , than he can be generated a dead man : which insers the condition of gods decree . . my sixth reason is taken from christs having bought those very men ( pet. . . ) whose damnation did not slumber ( v. . ) i have proved already , christ died for all that were dead in adam , from ( cor. . . ) and from several other texts . which he could not be truly affirm'd to doe , if any one had been past by , by an absolute praeterition . for that any man doth perish for whom christ dyed , is from his own sin , and not from adams , if to free us from adams it was that christ dyed . which as it hath been already proved , so it may be confirmed from other scriptures : as from john . . where he is called the propitiation not for our sins only , but also for the sins of the whole world . the apostle foresees and confutes the heresie of christs dying onely for the elect , with a not onely , but also . he dyed for infidels & impenitents , as the whole stream of the fathers conclude from those words , destroy not him with thy meat for whom christ dyed . and shall thy weak brother perish for whom christ dyed ? that this was the judgement of the primitive church , i can prove by an induction ; and though i now spare my reader , yet i shall trouble him hereafter , if i am challeng'd to it . i shall at present refer him to the . article of our church of england . [ the oblation of christ once made is a perfect redemption , propitiation , and satisfaction for all the sins of the whole world , as well original as actual . ] i had almost forgot a special testimony of s. iohn , who cals the messias [ the true light which lighteth every man that cometh into the world . ] so that if any man is in the dark , it is not for want of light , but because he will not see , ( as s. chrysostome infers ; ) which is the very interpretation that s. iohn himself gives it ( chap. . ver. . ) this ( sayes he ) is the condemnation , that light is come into the world , and men loved darknesse rather than light , because their deeds were evil . sure that which is the reason of their condemnation , was the condition upon which they were determin'd to be damn'd : than which i know not what can be said either more plainly , or more convincingly of any subject whatsoever . . my seventh reason is taken from the conditional decrees of temporal death , and other temporal punishments ; which are so evidently conditional , as i cannot believe any creature will deny it . for the denuntiations of destruction to nineveh , and of certain death to hezekiah , do put this quite out of all scruple : for the first was not destroyed , and the second did not die , at that determinate time when god had threatned they should . of which no reason can be given , but that gods purposes , and decrees . & threats were conditional : on supposition of their impenitence he threatned to destroy , and therefore on sight of their repentance he promis'd to preserve . and from hence it is natural to argue thus . is god so merciful to bodies ? and is he lesse merciful to souls ? does he decree temporal iudgements conditionally , because he is pitiful ? and will he decree eternal ones absolutely , meerly because he will ? is he so unwilling to inflict the first death , and will he shew his power , his absolute power in the second ? did he spare the ninevites in this life , because they were penitent ? and will he damn them in the next , because they were heathens , by his peremptory decree ? is he milde in small things , & severe in the greatest ? is there no other way to understand those texts in the . to the romans , than by making those texts which sound severely , to clash against those that sound compassionately ? is it not a more sober & a more reasonable course , to interpret hard and doubtfull texts by a far greater number more clear and easie , than perversly to interpret a clear text by a doubtfull one , or an easie text by one that 's difficult ? which is to shew the light by the darknesse . or if some texts have two senses , if some texts are liable to many more , must we needs take them in the worst ? and that in meer contradiction to the universall church ? if i had no other argument against an absolute reprobation , this one were sufficient to prevail with me , that that father of mercies , and god of all consolation , who spareth when we deserve punishment , did not determine us to punishment without any respect to our indeservings . he that had mercy upon wicked ahab meerly because of his attrition , did not absolutely damn him before he had done either good or evill , before the foundations of the world were laid . he doth not afflict willingly , nor grieve the children of men , ( lam. . . ) much lesse doth he damn them for his meer will and pleasure . when god doth execute a temporall punishment upon such as already have deserv'd it , he comes to it with reluctation , ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) and therefore calls it his * strange work ; a work he loves not to be acquainted with : a work which he doth sometimes execute , because he is iust ; but still * unwillingly , because he is compassionate . and he therefore so expresses it , as we are wont to do a thing we are not us'd to , and know not how to set about : [ how shall i give thee up , ephraim ? how shall i deliver thee , israel ? how shall i make thee as admah ? how shall i set thee as zeboim ? mine heart is turn'd within me , my repentings are kindled together . i will not execute the fiercenesse of mine anger , for i am god , and not man . ] now that god doth professe to afflict unwillingly , and many times to repent him of the evill which he thought to do unto his people , is a demonstrative argument of his conditionall decrees in things temporall , & by a greater force of reason in things eternall . . my eighth reason is taken from the little flock which belongs to god , and the numerous herd which belongs to belial ; which would not have been , if they had both been measur'd out by a most absolute decree . for when it pleas'd the divine goodnesse to suffer death upon the crosse for all the sins of the world , ( the every drop of whose blood had been sufficiently precious to have purchased the redemption of ten thousand adams , and ten thousand worlds of his posterity ) he would not yield the major part unto his rival rebel , the black prince of darknesse , reserving to himself the far lesser portion ; and all this irrespectively , meerly because he would . he would not absolutely determine such a general harvest of wheat and tares , as freely to yield the devil the greater crop . he would not suffer his iustice so to triumph over his mercy , who loves that his mercy should rejoyce against iudgement . it was not for want of a new instance to shew his power , or his iustice ; for they were both most eminent in the great mystery of redemption . much greater instances and arguments than an absolute decree ; as i could evidently shew , if i were but sure of my readers patience . my ninth reason is taken from the reprobation of angels , which was not irrespective , but in regard to their apostasie , as is and must be confessed by all who place the object of reprobation in massa corrupta . for the overthrowing of which tenent ( in all the sublapsarians ) dr. twisse himself does thus argue : si deus non potuit angelos reprobare , nisi ut contumaces , ergo nec homines , nisi ut in contumacia perseverantes . de praedest . digres . . sect. . c. . . my tenth reason is taken from the absurdities which have , and still must follow , if gods eternal decree of mans misery is not conditional , but absolute . and those absurdities are discernable by this following dilemma . let dives be suppos'd to be the man that is damn'd . it is either because he sins , or meerly because god will have it so . if for the first reason , [ because he sins ] then sin is the cause of his damnation , and consequently before it . from whence it follows , that dives is not damn'd meerly because god will have it so ; but that god will have it so , because he sins . ( which plainly shews the conditional decree . ) but if it be said that it is for the [ second reason , meerly because god will have it so , ] then that absolute decree to have it so doth either necessitate him to sin damnably , or it does not . first , if it does , then how can dives be guilty of that thing , of which gods absolute decree is the peremptory cause ? or how can that be guilt , which is necessity ? ( dives could as little have cherisht lazarus , as the tower of siloe could have spared the galileans , if his will had been no more free , than that tower had a will . ) and secondly , if it does not necessitate him to sin damnably , then dives , who is damn'd , might possibly have not been damn'd . from whence it follows , that dives is not damn'd absolutely , but in regard to his sins . ( which had they not been his choice , they had not been his , but his that did chuse them . and it is a contradiction to say , a man chuses any thing without a free will , or by an absolute necessity , which is , whether he will or no . ) besides , if god did absolutely decree the end , which is damnation , and consequently the means , which is final impenitence ; these absurdities would follow . first , it would be a reprobates duty to be damn'd . and to endeavour his salvation would be a sin : because it were striving against the stream of gods absolute will . if all men are to chuse , and withall to execute the will of god , and that it is gods will the greatest part shall be damn'd ; it will then be a duty in the greatest part of men , to go industriously to hell : and to do good will be a vice , because it tends heaven-wards , and so to the crossing of an absolute irreversible decree . which since i have considered , i have lesse wondered than i was wont , at the conclusion of carpocrates , that the very worst of actions are out of duty to be performed : and that the soul shall be punisht with its imprisonment in the body , until she hath filled up the number of her iniquities ; according to that text , mat. . . which we call iniquities , but they duties . and so indeed they would be , if every thing in the world ( the means as well as the end ) were absolutely ordain'd , and by consequence effected by god ( blessed for ever ) who can ordain nothing but good . and such sin and hell must be [ exceeding good ] if they could possibly be ordained by as absolute a decree , as the heavens and the earth , the water and the air , of which god said , they are very good . secondly , gods revealed will being that all should repent , and his secret will being that very few shall , it follows thence , that it is his will that his will should not be done ; and that god hath one will which is the same with the devils ; and that when a reprobate saies in the pater noster [ thy will be done ] he vehemently prayes for his own damnation . which things , as they were falsly objected in france against s. austin , so prospers way to excuse him , was to make protestations against any such tenent as conditional reprobation . he sayes the very things in his masters vindication , which i have said in my own ; and cals the sequels of that opinion , which he disowns , most sottish blasphem●es , and not only prodigious , but devilish lies . but he denies not that such ill consequences will follow upon the bold assertion of irrespective reprobation , which he does therefore very distinctly and very earnestly disclaim . and he doth so much speak the very minde of s. austin , that he seems sometimes to speak out of his mouth too : it being hard to say , whether the answers to the objections of vincentius doe truly belong to the master or to the scholar , they being inserted in both their works ; and that which is called prospers by vossius , is ascribed to s. austin by ludovicus lucius . if i have made any unfriendly or injurious inference , i will instantly retract it upon the least conviction that it is so . but truly the reasons which i have given , have serv'd to confirm me in my adhaerence to my second inference : which i yet farther prove by the remaining votes of antiquity . for though my former citations are all to this purpose , yet i will not repeat them , but adde some others ( perhaps more fully and indisputably ) to the number . . * and first i will set down the confession of mr. calvin , that † the schoolmen and ancients are wont to say , [ gods reprobation of the wicked is in praescience of their wickednesse ; ] but he professes to believe ( with one more modern ) that god foresaw all future things by no other means , than because he decreed they should be made , or done . nor ought it ( saith he ) to seem absurd , that god did not onely foresee , but by his will appoint the fall of adam , and in him of his posterity . the ancients , he confessed , were quite of another mind : but because he addes [ dubitanter ] and would have it thought that s. austin was for his turn , i will set down some of their words , and begin with austins . . no man is chosen unless as differing from him that is rejected . nor know i how it is said [ that god hath chosen us before the foundation of the world ] unlesse it be meant of his prescience of faith and good works — iacob was not chosen that he might be made good , but having been seen to be made good , was capable of being chosen . if s. austin was so distinctly for conditional election ( and in those very works too , which he afterwards writ as very sufficient to confute pelagius ) he was infinitely rather for conditional reprobation ; as any man knows that knows any thing of him , and may be seen in the same book to simplician . esau would not , and did not run ; for if he had , he had attained by the help of god ; unlesse he would be made a reprobate by a contempt of his vocation . it seems unjust , that without the merits of good or evil works , god should love one , and hate another . wicked men had no necessity of perishing from their not being elected ; but they were not therefore elected , because they were fore-seen to be wicked through their own wilful prevarication . god foresaw that they would fall by their own proper will , and for that very reason did not separate them by election from the sons of perdition . god is the creator of all men , but no man was created to the end that he may perish . . i have given the more testimonies out of prosper , because he is known to have been the scholar and vindicator of s. austin . and to produce their suffrages is to imply all the rest ; they having been the onely ancients whom their contentions against pelagianisme made to speak sometimes to the great disadvantage of their own opinion , as they do not stick to confesse themselves : and we ought in all reason to take that for their iudgement , which we find delivered by themselves by way of apology and vindication . but though i need not , i will adde some others . he therefore brought the means of recovery to all , that whosoever perisht might impute it to himself , who would not be cur'd , when he had a remedy whereby he might . even they that shall be wicked have power given them of conversion and repentance . gods love and hatred arises from his prescience of things to come , or from the quality of mens works . if the day is equally born for all , how much rather is jesus christ ? — when every man is called to a participation of the gift , what is the reason , that what god hath equally distributed should by humane interpretation be any way lessened ? * the fountain of life lies open to all : nor is any man forbid or hindred from the right of drinking . let dr. twisse himself be heard to speak in this matter , and that against piscator ( both antiarminians . ) damnatio est actus judicis , & procedere debet secundum justitiam vindicativam : at ne vestigium quidem justitiae apparet in damnatione reproborum . ( he speaks of absolute irrespective reprobation , which piscator set up . ) nam justitia neminem damnat nisi merentem . at esse reprobum , nequaquam significat mereri damnationem . sola damnatio peccatoris splendere f●cit dei justitiam . twissus in vind. gr. de praed. l. . digr. . sect. . p. . . time and paper would fail me , and sufficient patience would fail my reader , if i should make repetition of all i find to my purpose . for whatsoever hath been spoken by the fathers of universal redemption , doth diametrically oppose the irrespective reprobation . and to reckon up their verdicts in that behalf , were to ingage my self and my reader in a new ocean of employment . i hope the account that i have given of my belief in this matter is a sufficient apologie for my belief , and may at least excuse , though not commend me . rather than offend any man who takes me upon trust to be unsound in my principles , i have made this excuse for being orthodox : and do humbly desire to be forgiven , if i shall still adhere to that doctrine , which by scripture , and reason , and the authority of my teachers , i am verily perswaded is the truest and the most safe : ( to wit , ) . that man himself is the cause of his sin . . that sin is properly the cause of its punishment . and by consequence , . that man is the procurer of his own misery . and by consequence , . that reprobation is a conditional thing . not decreed by god almighty to shew his absolute power , but to shew his power in the exercise of his iustice : not determin'd before , but because of his praescience ; nor without regard or respect , but in relation to sin , in foresight , and hatred , and requital of it , as of an injury , on which damnation is praeordained , by way of recompence and revenge . and therefore the last day is call'd a day of iudgement , as well as of perdition ; and the iudge himself is called , the lord god of recompense . and when the lord iesus shall be revealed in flaming fire , it shall be to take vengeance on them that know not god , and that obey not the gospel of iesus christ . now that which is the motive to the taking of vengeance , was also the motive to the making of the decree . he who therefore takes vengeance , because they obey not the gospel of christ , did for the very same reason , decree to take it . which to me is demonstration that the decree is conditionall . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . . i have nothing now of duty that lies upon me to be done , but that i descend to the second ground of my belief . but for the love of charity and reconcilement , i will endeavour to take a course of making some composition with my dissenters . if they will but come up to my most reasonable demands , we will not strive about words and phrases ; so small a thing shall never part us . i will swallow the word [ necessity , ] so i may take it down with a grain of salt . i will say with dr. whitaker ( in his . article at lambeth , ) that they who are not predestin'd to salvation , shall be necessarily damned , ( but ) for their sins ( as he himself speaks . ) i allow my self to be no wiser than bishop andrews , ( the strings of whose books i am not worthy to untie ) who interprets necessario , not by an absolute necessity , but by a necessity which follows sin . they shall be damned for their sins ; that is , for that very reason because they have sinned , not for that onely reason , because they are not predestin'd . and because that reverend ( i know not whether more learned , or saint-like ) man , allow'd himself to be no wiser than all the fathers and schoolmen that went before him , he thought 't was fit to abstain from [ such {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] such new phrases and wayes of holding forth and making out the ancient doctrines of the church ; and therefore instead of [ necessity ] to say [ without doubt . ] and for my own part , i desire to be no deeper , and to speak no better language , than all the fathers of the church ( who have gone to heaven with those opinions , for which i am censur'd by some to hell : ) i chuse to say [ a conditional , not an absolute necessity . ] . if i may guesse ( without censure ) at the cause of other mens mistakes , by that which once was mine own , i shall ascribe much of it to the vulgar misconception of gods praescience or fore-sight ; which being constant and infallible , seems to give a necessity to all events , which are the objects of that praescience . and this must certainly be the reason , ( i at least must so conjecture , who can think of no better , and did my self once stumble upon this very stone ) why mr. calvin will have gods praescience to succeed his praeordination . the ground of which error does so border upon truth , as to lessen the wonder , why men of good parts should so frequently mistake it for that truth it self on which it borders ; ( and does unluckily verifie the italian proverb , troppo confina la vertu col vitio . ) gods praescience indeed doth imply a necessity , which it is mistaken to have effected . and again necessity is not by every body distinguisht , as by the admirable boethius , ( to whom i owe my greatest light in this particular : ) for if it were , i believe many others might be converted , as i have been . but before i mention ( much lesse insist on ) the distinction , i shall chuse to say something in preparation to it . it is briefly this : . that the knowledge of the eternal , far transcending all motion and succession of time , does abide in the simplicity of its present being ; beholding all past and future things in his simple knowledge , as just * now done . and therefore boethius will have it call'd not † praescience , but science ; not praevidence , but providence : which doth not change the natures and proprieties of things future , but considers them as they are , in respect of himself ; which is as they shall be , in respect of time . for as the knowledge of things present doth import no necessity on that which is done ; so the fore-knowledge of things future layes no necessity on that which shall be : because whosoever either knows or sees things , he knows and sees them as they are , and not as they are not . gods knowledge doth not confound things , but reaches to all events , not only which come to passe , but as they come to passe ; whether contingently , or necessarily . as ( for illustration ) when i see a man walk upon the earth , and at the very same instant the sun shining in the heavens , i see the first as voluntary , and the second as natural . and though at the instant that i see both done , there is a necessity that they be done ( or else i could not see them when i do ; ) yet there was a necessity of one onely , before they were done , ( viz. the suns shining in the heavens ) but none at all of the other , ( viz. the mans walking upon the earth . ) the sun could not but shine , as being a natural agent ; the man might not have walked , as being a voluntary one . upon which it follows , . there is a twofold necessity ; whereof one is absolute , and the other on supposition . the absolute is that , by which a thing must be moved when something moves it . the suppositive is that , by which a man shall be damn'd if he die impenitent . the later necessity ( though not the first ) does extreamly well consist both with the liberty of mans will , and gods conditional decrees . e. g. i am now writing , and god foresaw that i am writing , yet it does not follow that i must needs write ; for i can chuse . what god foresees must necessarily come to passe , but it must come to passe in the same manner that he foresees it . he foresees i will write , not of necessity , but choice ; so that his fore-sight does not make an absolute and peremptory necessity , but infers a necessity upon supposition . ( we must mark , in a parenthesis , how great a difference there is betwixt the making , and the inferring of a necessity . ) whatsoever i do , there is an absolute necessity that god should foresee ; yet god foreseeing my voluntary action , does not make it necessary , but on supposition that it is done . if all things are present to god ( as indeed they are ) his fore-sight must needs be all one with our sight . as therefore when i see a man dance as he pleases , it is necessary that he do what i see he does ; but yet my looking on does not make it necessary : so gods foreseeing that man would sin , implyed a certainty that so it would be , but did not make it an absolutely necessary or involuntary thing . for that a thing may be certain ( in respect of its event ) and yet not necessary ( in respect of its cause , ) is no news at all to a considering person , who will but duly distinguish gods omniscience from his omnipotence , and his foresight from his decree , and infallible from necessary , and spontaneous from voluntary , and that which follows as a consequence onely , from that which follows as a consequent . if i may judge by those errours , which i convince myself to have been in , when i was contrary-minded to what i am , i see as many mistakes in other men arising from the misfortune of confounding those things which i just now distinguisht , as from any one unhappinesse that i can think of . and from all that i have spoken upon this last subject , it seems inevitably to follow , that a suppositive necessity , and none else , is very consistent with a free and contingent action . whilest i see a man sitting , it is necessary that he sit , but upon supposition that i see him sitting , his posture is still a voluntary contingent thing . for he sate down when he would , and may arise when he pleaseth ( but still vvith a proviso of gods permission . ) i desire to be taught vvhat is , if this is not , exact speaking , viz. that god by his prohibition under penalty makes my disobedience become liable to punishment ; and by his decree to permit , or not hinder me , he leaves me in the hand of mine own counsel , & so in the state of peccability , that i may sin & perish if i will . so that by his prescience that i will sin , he hath no manner of influence or causality upon my sin ; vvhich infers my destruction to be entirely from my self . i am a little confident , that vvhosoever shall but read boethius his fifth book , and reading shall understand it , and understanding shall have the modesty to retract an errour , he vvill not reverence the . section of the . chapter of the . book of institutions , because it is mr. calvins , but vvill suspect mr. calvin because of that section . the question there is [ whether reprobates vvere predestined to that corruption vvhich is the cause of damnation . ] to vvhich he ansvvers vvith a [ fateor ] i confesse that all the sons of adam , by the expresse vvill of god , fell dovvn into the misery of that condition in vvhich they are fetter'd and intangled . and a little after he professeth , that no account can be given , but by having recourse to the sole vvill of god , the cause of vvhich lies hidden vvithin it self . and that vve may not think he speaketh onely of the posterity of adam , he telleth us plainly in the close of that section , that no other cause can be given for the defection of angels , than that god did reprobate & reject them . in this place i vvould ask , was the angels defection or apostasie , their sin , or no ? if not , vvhy vvere they reprobated and cast into chains of darknesse ? and if it vvere , hovv then is gods reprobation not only the chief , but the onely cause of such a sin ? this is the sad effect of being enslaved to an opinion , and of being asham'd of that liberty vvhich looks like being conquer'd . i believe the love of victory hath been the cause of as many mischiefs , as have been feigned to leap forth from pandora's box . whereas , if every one that writes would but think it a noble and an honourable thing , to lead his ovvn pride captive , to triumph over his own conceitednesse and opiniastrete , and to pursue the glory of a well-natured submission ; there is perhaps hardly an author of any considerable length , but might think he had reason to write a book of retractations . and sure it will not be immodesty for a young man to say , that many old men might have done it , with as much reason as s. austin . . but as i have learnt of boethius ( that most excellent christian , aswell as senator , and profound divine , as well as philosopher , who lived a terrour to heresie , and died a martyr for the truth ) to distinguish of necessity ; so have i learnt from other ancients , to distinguish better of gods will , than i was wont to do before the time of my retractation . first , i distinguish ( with s. chrysostome ) of a first and second will . gods first will is , that the sinner shall not die , but rather return from his wickednesse and live : his second will is , that he who refuseth to return receive the wages of iniquity . secondly , i distinguish ( with damascene ) of an antecedent and a consequent will . the antecedent is that , by which he wils that every sinner should repent : his consequent is that , by which he preordaineth the damnation of the impenitent . which distinction is not made in respect of gods will simply ( in which there cannot be either prius or posterius ) but in respect of the things which are the object of his will . for every thing is will'd l●y god so far forth as it is good . now a thing consider'd absolutely may be good or evil , which in a comparative consideration may be quite contrary . e. g. to save the life of a man , is good ; and to destroy a man , is evil , in a first and absolute consideration : but if a man secondly be compared with his having been a murderer , then to save his life , is evil , and to destroy it , good . from whence it may be said of a just iudge , that by his antecedent will he desires every man should live ; but by a consequent will decrees the death of the murderer : and even then , he doth so distinguish the murderer from the man , that he wisheth the man were not a murderer , whom he condemns as murderer , and not as man ; for whilest he hath a will to hang the murderer , he hath a merciful woulding to save the man . he doth not hang the man , but only because he is a murderer ; and ( if it lay in his power ) he would destroy the murderer , to save the man . both the one and the other is not an absolute , but a conditional will : he would save the man ( with an ) [ if ] he were not a murderer ; and doth destroy the murderer ( with a ) because he is a malefactor . just so , gods antecedent will is , that every man would repent , that they may not perish : it is his consequent will , that every one may perish who will not repent . both the one and the other is respective and conditional . thirdly , i distinguish ( with prosper ) of an inviting and revenging will . the inviting will is that , by which all are bidden to the wedding feast : his revenging will is that , by which he punisheth those that will not come . or fourthly , i distinguish ( with reverend anselme ) of the will of gods mercy , and of the will of his iustice . it is the will of his mercy , that christ should die for the sins of all : but 't is the will of his iustice , that all should perish who come not in to him when they are called , or who only so come , as not to continue and persevere unto the end . . all these distinctions come to one and the same purpose , and being rightly understood , as well as dexterously used , doe seem to me a gladius delphicus , sufficient to cut asunder the chiefest knots in this question . for the first will of god may be repealed , whereas the second is immutable : which is the ground of that distinction betwixt the threats and promises under gods oath , and those other under his word only : of which saith the councel of toledo , jurare dei est , a seipso ordinata nullatenus convellere ; poenitere vero , eadem ordinata , cum voluerit , immutare . when he is resolv'd to execute his purpose , he is said to swear ; and when it pleaseth him to alter it , he is said to repent : for there are some decrees of god which ( being conditional ) do never come to passe ; as he thought to have done an evil of punishment unto israel , which yet he did not , exod. . . and the reason of this is given us from that distinction before mentioned ; which also serveth to reconcile many seeming repugnances in scripture . for when it is said , that god repenteth ( sam. . . ) it is meant of the first will ; and when it is said , he cannot repent ( sam. . . ) it is meant of the second . in respect of the first , we are said to grieve , to quench , to resist the spirit of god , ( thess. . . ) but when it is said , who hath resisted his will ? ( rom. . . ) it is meant of the second . god's mercy is above and before his iustice ; and therefore that is his first will , that all should be saved , and come to the knowledge of the truth ( tim. . . ) but yet so , as that his iustice is not excluded by his mercy ; and therefore that is his second will , that so many should be damned as hated knowledge , and did not chuse the fear of the lord . ( prov. . . ) the will of his mercy , that all should live , is from nothing but his goodnesse ; whereas the will of his iustice , that some should die , depends upon something in the creature . ( so that both parties may be gratified , they that are for the dependence , and the independency of his will . ) that the reprobate is invited , is from the mercy of gods will ; but that he is punished for not accepting , is from the obliquity of his own . in respect of the first , it is the man that refuseth god ( ier. . . ) but in respect of the second , it is god that doth reprobate man . ( rom. . . ) the free love of the creator is the only motive to his first will ; but mans ingratitude and rebellion is his impellent to the second . the first shews him a tender and compassionate father ; the second speaks him a righteous and impartial iudge : both proclaim him a powerful and a provident god . now can any distinction be better chosen , can any word that is aequivocal be more safely understood , can any opinion ( of gods will or mans ) be more rationally , or more warily , or more religiously entertain'd , than that wherein gods mercy doth greet his iustice , and wherein his love doth kisse his power ? i appeal to any man living , whether this be an error ; or if it is , whether it is not a very safe one ; and if it is so , whether it is not a very small one : and if so safe , that no body can suffer by it , if so small , that no body can see it , whether the author of this appeal is not very excusable , both for not being able to see his own eyes , nor to see his own errour with other mens . as much as in me lies , i would live peaceably with all men ; with those especially , who when i speak unto them thereof , make them ready to battel . and in order to that peace , i desire them to lay this one thing to heart ; that as , if i were as they , i would quit my opinion ; so , if they were as i , they would not long keep their own . chap : iv. free and special grace defended against the pelagians and massilians in the second principle proposed . . having proved hitherto that sin is really the cause of punishment , that man is really the cause of sin , and therefore that man is the grand cause of punishment , ( as being the cause of the cause of his damnation ) intending thereby to secure my self against the errours and blacker guilt of the manichees , the marcionites , the stoicks and the turks , who do all affirm ( some directly , some by necessary consequence ) that gods absolute will is the cause of sin , and mans onely the instrument : the second part of my task is , to be an advocate for the pleading and asserting the cause of god too ; and that against the opiners of the other extream , to wit , the pelagians and the massilienses ; who , to be liberal to nature , do take away from grace , and to strengthen the handmaid , do lessen the forces of the mistress . and though i think the later to be the milder heresie of the two , it being lesse dangerous to ascribe too much goodness to the power of nature , ( which very power is undoubtedly the gift of god ) than the very least evil to the god of all grace , ( and this according to the judgement of the synod at orange , which pronounced an anathema upon the first heresie , whereas it did but civilly reject the second ; ) yet in a perfect dislike and rejection of this later extremity , aswell as of the former , my second principle is this . that all the good which i do , i do first receive ; not from any thing in my self , but from the special grace and favour of almighty god , who freely worketh in me , both to will and to do , of his good pleasure , phil. . . . that i may not be suspected of any secret reservation within my self , in the laying down of this principle ; i will endeavour to speak out , and make my reader my confessor , by revealing the very utmost of what i think in this business . i believe , that no man can come to heaven any otherwise than by christ ; nor to christ , unlesse it be given , ( that is , unlesse the father draw him . ) first the father loves the son ; next he loves us in the son ; then endowes us with his spirit ; so endow'd he elects us ; so elected he predestines us ; so predestined he will glorifie us , by crowning his gifts and graces in us : i say his graces , because they are not required by us , but infus'd by him ; nor so properly given , as lent us ; lent us as talents , not to hide , but multiply . we owe it wholly to god , not that he gives us his grace onely , but that he gives us the grace to desire his grace , as well as to use it to the advancement of his glory : and we are to thank him , as for all other mercies , so for this also , even that we have the grace 〈◊〉 thank him . so far i am from that pelagianisme whereof i have wrongfully been accused , ( i beseech god not to lay it to my accusers charge ) that i have never lain under any the least temptation to any degree of that heresie ; no , no more than fulgentius , or prosper , or s. austin himself . it not onely is , but ever hath been my assertion , that as we cannot spiritually be nourished , unlesse the father of mercies doth reach out unto us the bread of heaven ; and as we cannot take it when it is offered , unlesse he give us the hand of faith : so cannot we possibly desire to take it , unlesse he gives us our very appetite and hunger ; we cannot pant after the waters of life , unlesse he give us our very thirst . he stirs us up , when we are sleeping , that we may seek him ; and shews himself , when we are seeking , that we may find him ; and gives us strength , when we have found him , that we may hold him fast unto the end . there is no good thought arising in us , unlesse suggested by his a preventing grace : no nor encreasing , unlesse strengthened by b his subsequent grace : no nor consummate , unlesse c perfected by his grace of perseverance . if i am better than any man , it is god that d makes me differ : every good gift is from above , and cometh down from the father of lights . and therefore he that will glory , let him glory in the lord , saying with the psalmist , not unto us , o lord , not unto us , but unto thy name give the praise . . having thus secur'd my self from giving the will of man a sacrilegious liberty ; i must withall provide , that i be able to answer the objection of the marcionites : which tertullian could not do , but by asserting the liberty of the will ; which grace doth correct , but not destroy . grace doth strengthen , but not compel grace doth guide , but not necessitate . grace makes able to chuse good , but not unable to refuse it . a marcion objected thus ; if god is good , and praescient of all the evill which is to come , and withall able to prevent it , why did he suffer mankind to fall ? why did he not hold him fast by irresistible grace ? tertullian answered , tha● god made man in his own image , and that in nothing more live●y , than in the liberty of a will : and that it is to which his fall must be imputed . but ( saith b marcion ) man ought to have been made of such a frame , as not to be able to fall away . marry then ( saith tertullian ) man had not been a voluntary , but a necessary agent ; ( which is as much as to say , a man should not have been a man ) nor could he have been a right object of reward and punishment . . before i venture on any rational or scholastical way of arguing , i must first enlighten my self out of some clear places of † scripture : amongst which there is none that seems more proper , than that of s. paul to the philippians ; work out your salvation with fear and trembling . for it is god which worketh in you , both to will and to do , of his good pleasure . he bids them work , because god worketh ; which they needed not have been bid to do , if god had work't after a physical irresistible manner . that they might not be betray'd into a yawning reliance upon their being supteracted to the working out of their salvation , he bids them work it out with fear and trembling ( as our saviour bids us , strive to enter in at the strait gate , because many shall strive , and shall not enter : ) which they needed not have done , had their salvation been ( not only certain , but withall ) a necessary unavoidable thing , and so inconsistent with choice and option . but the apostle tels them ( in the next verse ) that it is god which worketh in them , not only to do , but to will and to do ; by his preventing grace he worketh in them to will , by assisting grace he worketh in them to do : by neither so irresistibly , but that they must work it out themselves too ; and that not only with expectation and hope , but with fear and trembling . god worketh in us to will ( saith the apostle ) not without , or against , but according to the nature of that very will with which he made us . grace doth not destroy , but establish , and strengthen , and perfect nature . shall we say that we do a thing without liberty and choice , because god worketh in us to will and to do ? ( that is ) to do it by choise and option ? is the liberty lost , because it is guided and enabled to do that which is good ? if i can do all things through christ that strengthens me , then can i ( through him ) both refuse the evil , and chuse the good . which would not be choice , if it were whether i would or no . and so it would be , were i unable to resist it ( as i shall shew by and by in the open confession of dr. twisse , whose favourers cannot be angry with one that speaks his language . ) i can do all things through him that strengthens me , ( saith the apostle . ) now to strengthen , is not to necessitate ; for then to strengthen would be to weaken : because to necessitate or compel with an irresistibility , is to vanquish and over-master ; not to give strength , but rather to take it away . again , our saviour is said to tread down satan under our feet . to what end doth he tread the serpent down , but that we may have the freedome to trample on him ? and though he doth it with his own feet , yet it is under ours . this liberty and freedome of the regenerate will is at once expressed and expounded in those words of the psalmist , i will run the way of thy commandements , when thou shalt set my heart at liberty . to which is agreeable that of our saviour , and the truth shall make you free . it being a great absurdity ( in the opinion of tertullian ) that a man should have his happinesse forced on him by god almighty . so far is god from prostituting his blessing , by such a controlling of the will , and such an obtruding of the object , as makes the object unavoidable , that he doth not onely offer and propose it to his peoples choise , but * desires them also to chuse it . i call heaven and earth to record this day against you ( saith god by moses ) that i have set before you life and death , blessing and cursing . therefore chuse life , that thou and thy seed may live . but chuse we cannot , if god works in us irresistibly ; as i will farther prove by reason . . † that is properly called irresistible , which is of such an over-ruling and prevailing force , that a man cannot withstand it , although he would . ( and thus dr. twisse hath well defin'd it . ) upon which it follows , that to chuse irresistibly , is a contradiction in adjecto : for it is to will a thing whether one will or no . he that saith , god worketh in us to chuse irresistibly , doth say in effect , he so worketh in us , as that we cannot chuse but chuse ; which is as much as to say , not only that we do what we cannot do , but that we therefore do it , because we cannot do it . he that cannot chuse but chuse , doth chuse because he cannot chuse ; which is as bad as to say , that the thing is necessary , because it is impossible . to make this plain to my plainest reader , i will shew the legality of my deduction by these degrees . first , he that is wrought upon by god ( to believe , obey , or persevere irresistibly , ) cannot possibly do otherwise ( than believe , obey , or persevere . ) secondly , he that cannot possibly do otherwise than he doth , cannot possibly chuse but do what he doth . thirdly , he that cannot chuse but do what he doth , doth clearly do it whether he will or no . fourthly , he that doth believe , obey , or persevere , whether he will or no , doth do it by as evident undeniable necessity , as that by which a stone tends downward , ( which tendency of the stone , though it is spontaneous , yet it is not voluntary ; and as it it is not by violence , so it is not by choice neither . ) fifthly , he that willeth to believe , obey , or persevere , whether he will or no , doth do it by a necessity , by which a stone tends upwards when it is thrown : ( which tendency of the stone is so farre from voluntary , that it is not spontaneous ; it is not only an irrational , but an unnatural thing ; and besides implies a contradiction in a voluntary agent , which cannot take place in an involuntary stone . ) for to say a man willeth to obey or believe , whether he will or no , is to say , he willeth it either without his will , or against his will , or else not having a will at all ; which is as bad as to say , that he must needs will it , because he cannot any way possible . i know not any trick imaginable to escape the odium of these absurdities , unlesse by denying the definition of irresistible ; which were not to escape , but to commute absurdities : and not only the authority of doctor twisse , but the very force of the word would cry it down . and so little is my deduction in a capacity to be blamed , that doctor twisse saith expresly of irresistibility , it hath no place in the act of willing . and though he pleadeth for a necessity which he will have to follow gods operation upon the soul ; yet he will have that necessity to be no other , than what may very well agree with the liberty of the will . so that if that doctor , in that his skirmish with arminius , had not confounded a necessity with a certainty of event , and used that word in stead of this , his antagonist and he ( in that particular ) must needs have wrangled into friendship . for arminius denieth the irresistible working of grace upon the will , and so doth dr. twisse . again dr. twisse affirmeth , that the liberty of the will doth agree with the working of grace upon the will , and so doth arminius . and therefore i hope for no hard usage from such as are haters of arminius , whilest i say the same things with them that hate him . . methinks the principal ground of my mistakes heretofore in this business ( if i may be allowed to passe a conjecture upon my self ) is the misapprehension of certain texts ; the cause of whose misapprehension is the illogical confounding of two things , which , though they look like one another , yet are exceedingly different . e. g. from [ ezek. . . cant. . . ioh. . . i will cause you to walk in my statutes , &c. draw me , we will run after thee . whosoever is born of god cannot sin , because he is born of god , and the like ] many conclude that gods working upon the wils of his elect , is by such a physical immediate immutation of their wils , as doth not only produce a certain , but a necessary effect : and being forgetful ( rather than ignorant ) to distinguish necessity from certainty of events , they call that necessary which is but certain and infallible , and so ( through haste or inadvertency ) they swallow down the errour of irresistible grace ; using the word irresistible in stead of efficacious . and this is a second inadvertency begotten of the first ; as commonly one error loves to draw on another . now because a fallacy undiscerned in the premisses cannot possibly be discover'd by gazing only on the conclusion ( just as an error in the first concoction is hardly mended in the second ; ) i must mark out the difference betwixt infallible and necessary , before i can usefully distinguish betwixt effectual and irresistible . . infallible properly is that that cannot erre , or be deceived : that is properly necessary , which cannot but be . the first relates to the perfection of the knowledge of god , but the second to the almightinesse of his will . the first is properly applyed unto the object of god's foresight , ( and though 't is otherwise used , yet 't is by such a catachresis , as i humbly conceive to be a stone of stumbling : ) but the second more precisely unto the object of his decree . the first is consistent with those contingent events , to which the second is diametrically opposed . e. g. that i am now writing is but contingent , because i do it upon choice : yet god's foreknowledge of this my writing from all eternity did infer that this my writing would infallibly come to passe . this event is contingent , for i can chuse ; but yet infallible , for god cannot erre . this contingent therefore doth infallibly come to passe , not by way of a consequent , but by way of consequence . my writing being not the effect , but the object only of god's omniscience ; which is , in order , before the act. god foresees a contingent will contingently come to passe , and therefore we infer it will infallibly come to passe , because he foresees it who is infallible . so that his prescience is a consequent of the things coming to passe ; and its infallibility of coming to passe is inferr'd from his prescience only by way of consequence . it is one thing , to follow as the effect of a cause , in order of nature ; and quite another , to follow as the sequel of an antecedent , in way of argumentation . the short and plain upshot of all is this : the precious vessels of election do very certainly and infallibly persevere unto the end , and that by reason of gods omniscience which cannot be deceived ; but not of necessity and irresistibly , by reason of his omnipotence which cannot be frustrate nor defeated . what god foresees shall come to passe , shall infallibly come to passe , and that because he cannot erre who is omniscient . ( on the other side ) what god decrees shall come to passe , must come to passe of necessity , because he cannot be resisted who is omnipotent . . hence it is easie to distinguish betwixt the other two things , which have been so often , & so unhappily confounded ; i mean sufficient , effectual , and irresistible , applied to grace . . sufficient grace is that , which possibly may produce that effect for which it is given . . effectual is that , which certainly will . . irresistible is that , which necessarily must . that wch is irresistible doth carry away its object to what it pleaseth , like a mighty torrent , by indisputable force , maugre the greatest opposition that can be made ; and therefore cannot take place in the elections of the will , which ceaseth to elect after the nature of a will , in case it be made to do any thing whether it will or no , ( as hath already been shew'd from no lesse a concession than that of doctor twisse : ) but that which is only effectual is quite another thing , and doth prevail upon the will not ineluctably , but infallibly . it doth so strongly and effectually incline the will , at such critical opportunities , and by such congruous means , as that the will doth very certainly and undoubtedly assent : but it doth not so irresistibly and compulsively necessitate , as to take away the freedome and possibility of assenting , by making it do what it doth , even whether it will or no . . i discern the truth of this distinction with greater ease , by having alwaies in my prospect the very great difference betwixt the generical notion of acting or taking , and the specifical notion of willing or chusing . god indeed ( if it please him ) can by his absolute power over his creature , make him act this thing , or take that thing , by ineluctable necessity , and whether he will or no : but then that acting is not volition , and that taking is not choice : for the very word choice cannot be apprehended , but it must carry along with it a sound of freedome . optio must be optimorum , and so duorum at least . it is of two things , or more , that we chuse the best , whether in reality or in appearance . and this liberty of the will by which we chuse , being acknowledged on all sides , ( as well by mr. perkins and dr. twisse , as by bellarmine and arminius , as every man knows that hath but read and compar'd them ) that famous {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of a twofold necessity , the one of coaction , and the other of infallibility , ( being built upon a manifest and grosse mistake , both of the word necessity , and the word infallibility , ) seems to me to be serviceable to no other end , than to cover a wound , which 't is impossible to cure . but admit of that distinction of a twofold necessity , or admit a necessity be twenty fold , yet still it ceaseth not to have the nature of a necessity . if it is absolutely necessary that i must go to london , it doth not cease to be necessity , because i am drawn , rather than driven . coaction and infallibility , if they do both imply an absolute and peremptory necessity ( and so by consequence an irresistibility , and so by consequence are opposed to the elective faculty of the will , ) it is no matter how they differ in their syllables and their sounds . shall i declare my judgement then , ( although in weaknesse , yet in sincerity ) how free-will is necessary to the chusing of good , to which , without grace , it is altogether insufficient ? my judgement is , that it is necessary , not as a cause , but as a condition : not as that , by vertue of which we can do any thing that is good ; but as that , without which we cannot chuse it . god's grace alone is the cause of the good , but man's will is as really the instrument of the choice . we can do good , as god's engines , without a will ; and so did balaams asse without a reason : but we cannot chuse good , without a free-will ; as that asse could not possibly understand what she spake , without a ratiocination . this seems to me to be as plain as the light . and now i speak of the light , ( if my reader please ) by that light i will make it plain . we know the sun is the fountain or cause of light ; and light the onely means by which we see . but yet the opening of the eye-lid is a necessary condition ; because if i wink , i am dark at noon . and if my eye-lid is held open by such a power as i cannot resist , my eye in that case cannot chuse but see , and therefore cannot chuse to see . my sight may be with delectation , but not properly with that which is call'd election . thus if a man be never so much delighted in doing good , but ( by reason of necessity ) cannot possibly but do it , it is god that chuseth that good , and the man doth onely act it . i say , god chuseth , by a catachrestical way of speaking , meerly the better to shew my thoughts . for though god did chuse to make a world , and one world , because it was in his power to have made many worlds , or none at all ; yet i conceive it absurd , to say that god did chuse to be good , or that he chuseth to do good , ( in opposition to evil ) because he is good , and doth good by an absolute necessity ; he cannot chuse to be , or to do , any otherwise . and so he loves , but doth not chuse it . for if that were true speaking , it would be as true speaking to say , that god doth will his being and doing good whether he will or no ; or that he cannot chuse but chuse : which is sure very childish untoward speaking . onely he chuseth to enable us to do it , because he can chuse whether he will so enable us , or not . when he giveth us his grace , he hath the power to withhold it ; when he continueth his grace , he hath the power to withdraw it : therefore doth he chuse both to give and to continue it . the goodnesse of his essence is not arbitrary and elective , but spontaneous and natural : whereas the goodnesse of his effects in all his creatures is not naturally necessary in respect of him , but arbitrary and elective , meerly depending upon his choice and pleasure ; for he gave us our goodnesse when he would , and may take it away when he plcaseth . to understand this the better , and to hold it the faster in my understanding , . i must carefully distinguish betwixt spontaneum ( that which is of its own accord ) and voluntarium , ( that which is freely and upon choice . ) the first is agreeable to inanimate creatures , the second only to rational . that is properly oppos'd to violence , but reconcilable with necessity , to which this is oppos'd . e. g. a stone tends downwards by a natural , and necessary , and spontaneous motion . it tends downwards of necessity , because it cannot but do so : and yet spontaneously , because it doth it without violence , and of its own accord . but yet that motion is not voluntary , nor doth the stone chuse that kind of tendency , because it could not refuse it , as not being furnisht with the liberty of a will . thus when i made my entrance out of the womb into the world , i did not chuse to go forwards , because i had not the power to stay behind ; i did it as a spontaneous , not as a voluntary agent . but now that i am capable either of vertue , or of vice , and do pursue the one , in refusal of the other , i do it not onely in a spontaneous , but in a voluntary manner . we have the perfect character of a voluntary agent in that admirable {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the son of syrach . the lord left man in the hand of his counsel ; if thou wilt , to keep the commandements . he hath set fire and water before thee : stretch forth thy hand unto whether thou wilt . before man is life and death , and whether him liketh shall be given him . i dare not ( like marcion ) be more inquisitive , why god made man with such a freedome of willing or nilling , then why he made the hand with those two muscles , whereof the one doth move to thetaking of a thing , and the other , to the throwing of it away . . having spoken all this in order to the clearing of resistibility of the working of grace in god's elect , i think i cannot do better than to apply my reasoning to two examples ( at least as much of it as shall be needful ; ) whereof one must be the protoplast before his fall , and the other must be one of his posterity , whom we are very well assured to have been one of god's elect. adam was made in a state of innocence , and ( god not requiring any impossibilities , as brick without straw ) had grace enough to have performed a most adequate obedience to god's command . which if he had not resisted , how could he have sinn'd ? and if that measure of grace was lessen'd before he sinn'd , how was the taking away of grace any punishment of his fall ? or , how was he then in the state of innocence ? if he was not , then was he sinful before he sinn'd . god doth not take away his grace , unlesse to punish the abuse of it . but adam did not abuse it before he sinn'd . and by our saviours rule [ to him that hath shall be given ] god would rather have given him more , than have taken away any . from whence it follows , that though the working of grace in the heart of adam was so strong and so perfect , as to enable him to stand , and that in no lesse than a state of innocence ; yet was it also so resistible , as to suffer him to fall , and that into no lesse than a state of perdition . and although he had the favour to be rais'd again in some measure , yet it was not to that innocence from whence he fell . so that as to his first covenant , and his first pitch of perfection , his fall was not only total , but final too . and indeed i would know , why our saviour hath told us , that from him that hath not shall be taken away even that which he hath , if it is not for this reason , because he hath lavisht out his talent , and hath resisted that power of doing well which was offer'd him . sure there is no better arguing than ab actu ad potentiam . man can resist , because he doth . and i may wonder , as well as grotius , why such men are not confuted by their own experience , who say that grace in the elect is unresistible , unlesse they will deny themselves to be of the number of the elect. david had grace to have done better than he did in the double matter of uriah , but he resisted it with a witness , and that for some months together . he was a vessel of election ; how then did he resist the grace of god , so as to fall into those damnable and killing sins , in which if he had been snatcht away , he had perished irreversibly ? it was not without grace , ( for he was one of the elect ; ) nor by its concurrence , ( for god was not guilty : ) it was therefore against the working and means of grace . indeed if god did his utmost , such as david could never sin : or if they could , it would argue god to be conquer'd either by man , or devil . unlesse we should say , that such omnipotent grace doth come , and go , and come again , after the measure that god is willing a man should sin , and repent , and sin again . and therefore it is evident , that god almighty , in his elect , doth shew the congruous , efficacious power , but not the irresistibility and almightinesse of his grace . sure david ( and solomon ) did fall from grace , by resisting it , in both acceptions of the word grace , ( as it is taken for gracious living , and as it is taken for the favour of god ; ) and this invincibly conclusible even from that very answer which is wont to be alledged for irresistibility . for they say that god had decreed the repentance and return of david , and that therefore he could not die , until he had repented . which is spoken by them for this reason , because if david had not repented , he must have perisht : which yet he could not have done , if he had continued in the state of grace . . if against this it is excepted , that though a vessel of election may fall damnably from grace , yet he cannot finally ; this is unworthy for a scholar to speak or hear : for whoever was so silly as to say or think , that the precious vessels of election can fall away finally ? this is not answering the argument , but forsaking the question . the question is , whether the grace of god doth work irresistibly in the elect ? not , whether or no it brings them to a most certain and infallible degree of blisse ? ( for they that dispute against the first , affirm the second . ) grace is proved to be resistible in gods elect by such examples as david . and to that it is answer'd , he could not so resist as to fall away finally . which is first a skipping from the first question to the second , and secondly , it is to say ( what no man living doth gainsay ) that such as persevere unto the end can never fall away finally . a grosse identical proposition , which doth not onely betray the weaknesse of that opinion which it asserteth , but doth establish the truth of this very cause which i am pleading . for it confesseth , that grace is resistible , and onely denies that it is finally resisted . david was able to resist it , but he did not resist it unto the end . and every technical grammarian can distinguish the act which is implyed in the participle , from the aptitude which is couched in the adjective in bilis . but ( to hasten towards the conclusion of my readers sufferings ) there is also a final as well as total resisting of such a grace as is sufficient for the attainment of glory . for ( not to speak of those men who resisted and sinned against all the means that could be used , isa. . . and who alwayes resisted the holy ghost , acts . . and who would not be gathered , after never so many essayes , mat. . . ) how many christian professors are now in hell , who when they were infants were fit and suitable for heaven ? shall not i spare nineveh , in which are above . souls , which cannot distinguish betwixt the right hand and the left ? ionah . . god speaks there of heathen infants , towards whom his bowels did yearn within him , and that upon the impendence of but a temporal destruction . but i speak here of infants born and baptized into a membership of the church . how many are there of such , who in their harmlesse non-age were babes of grace , and yet have out-lived their innocence , so as at last to be transformed into vessels of wrath ? i will shut up this paragraph with the words of tertullion . * saul was turned into a p●ophet by the spirit of holinesse , as well as into an apostate by the spirit of uncleanness : and the devil entred into iudas , who for some time together had been deputed with the elect. and with the saying of st. augustine , that † if the regenerate and justified shall fall away into a wicked course of living by his own will and pleasure , he cannot say , i have not received , because he hath wilfully lost that grace of god which he had received , by that will of his which was at liberty to sin . and how exactly that father doth speak my sense of this businesse , i leave it for any one to judge who shall consult him de praed. sanct. l. . c. . de bono persev . l. . c. , & . & l. . c. , & . and i would very fain know , whether the lost groat , the lost sheep , and the prodigal son , do not signifie ( in our saviours parables ) that a true believer may be lost , and being lost may be found , and again become a true believer . which is as much as i desire to prove the thing under consideration . chap. v. . having evinced to my self ( and that is all that i pretend to ) first , that my will of it self is inclinable to evil ; and that , secondly , of it self it is not inclinable to good ; and that , thirdly , it is inclined by the singular and special operation of grace , to the refusing of evil , and to the chusing of good ; and that therefore , in the fourth place , that singular grace doth not work so irresistibly as to compel an unwilling will , but yet so strongly , as to heal a sick one ; not so necessitating the will of god's elect , as that inevitably it must , but yet so powerfully perswading , as that it certainly will , both believe and obey , and after repentance persevere unto the end : i should in civility to my reader conclude this trouble , if i were sure that some men would not call it tergiversation ; and if i were not obliged by those papers , which have been so frequently , so falsly , ( that i may not say maliciously ) transcribed , and are threatned to be laid very publiquely to my charge , ( and which i plead in the defence of this mine own publication , which i should never have chosen upon such a subject , as i have least of all studied , and am least delighted in of any other ) to remonstrate the utmost of what i think in these matters . for i do stedfastly believe ( what i also asserted in that extemporary d●scourse , which was the innocent cause of this unacceptable effect . ) that gods decree of election from all eternity , was not absolute and irrespective , but in respect unto , and in prescience of some qualification , without which no man is the proper object of such decree . and this i prove to my self from these wayes of reasoning . . first , i consider with my self , that there is no salvation but onely to such as are found to be in christ iesus , in the day of death and of iudgement . which no man living can be , unlesse he be qualified with such conditions , as without which it is impossible to be so found ( such as are faith , and obedience , and repentance , after sin , bringing forth such fruits as are worthy of repentance , and perseverance in well-doing unto the end . ) that god will save none but such , is all mens confession . and that he saves none but such whom he decrees to save , is every whit as plain . therefore none but such are the object of such decree . for if he decreed to save any without regard or respect to their being such , he might actually save them without regard or respect to their being such . because whatsoever is justly decreed , may be justly executed as it is decreed . but it is granted on all sides ( ●s i suppose ) that god will save none except such as are found to be in christ with the aforesaid qualifications : and therefore it should be agreed on all sides , that he decreed to save none but such as they . and what is that but a respective and conditional decree , made in intuition of our being in christ , and of our being so qualified to be in christ ? so that although our election is not of works , but of him that calleth ; yet good works are required as a necessary condition , though utterly unworthy to be a cause of our election . nor can it be without respect to the condition of the covenant , that the covenant is made , and the promise decreed to be fulfilled . . secondly , i consider , that the decree of the father to send the son to be a second adam , was in respect and regard to the back-sliding of the first adam . without which it was impossible that the son of god should have been sent to be the saviour of the world . and the decree of god almighty to save the first adam , was in regard of and respect to the meritoriousness of the second adam . for god adopteth never a child , nor doth acknowledge him for his own , so as to give him eternal life , unless it be for the sake of his only-begotten son . first , god pitied a woful world , then he loved what he pitied , next he gave his own son to save what he loved ; and upon the condition of believing in his son , he gave it a promise of eternal life . for so believing is interposed betwixt love and life , in the . of s. iohn verse . god so loved the world , that he gave his onely begotten son , that whosoever believeth in him , should not perish but have everlasting life . from this text it appeareth , that god loved the world before he gave his son to it ; for therefore gave he his son , because he loved it . but it was not a love by which he loved it to life everlasting ; for with such love he onely loved it in his son ; and the world is not capable of such a love without the condition of believing . it was therefore in prescience of our believing in christ , that god elected us to life eternal . for christ is not only the means , ( as some affirm ) but the meritorious cause , and the head of our election . christ was foreknown , pet. . . and we in him , rom. . . christ was predestin'd , and we by him , ephes. . . . thirdly , i consider , that there must be a difference before there can be an election . love indeed is an act of favour , but election is properly an act of judgement ; a preferring of the better before the worse . they that say god elected such a number of men without the least intuition of their qualifications by which they are differenced from the reprobated crew , do speak illogically ( to say no worse . ) how much safer is it to say , that because such men as are in christ by faith , are better than such as are out of christ by infidelity , therefore those are taken , and these are left ? nor doth this derogate from god , or arrogate to man , to say , he chuseth his own gifts , any more than it doth to say , he crowns them . for god doth gave us the advantage of our being in christ , as well as chuse us for that advantage . first he giveth us his son , next he giveth us his grace whereby to enable us to believe in his son , and so believing he doth elect us . so that here is no matter for man to boast on ; he having nothing which he hath not received , no not so much as his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . it is god that makes the difference , as well as god that chuseth . and it seems this very argument from the nature and use of the word election , did prevail with s. austin and oecumen●us . st. austin saith expresly , that iustification precedeth election ; and his reason is , because no man is elected unlesse he differ from him that is rejected . . fourthly , i consider that the whole tenor of the scriptures , in the iudgement of all the fathers , who are best able to understand them , teacheth no other praedestination , than in and through christ , which is respective and conditional . first the scripture gives us none but conditional promises ; such as , if any man keep my saying , he shall never taste death . whatsoever a man soweth that shall he reap . and , we shall reap if we faint not . if any man will hear my voice , and open the doore , i will come in to him , &c. nay even the very texts which are wont to be urged for irrespective election do seem very precisely to evince the contrary . for when god is said to praedestine according to his good pleasure which he had purposed in himself , the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rendred good pleasure , doth not signifie the absolutenesse , but the respectivenesse of his will : for it relateth to something in which god is well pleased , and that is christ . it being impossible for god to please himself with mankinde , or for men to be acceptable and well pleasing to god , any otherwise than in him , of whom it was said , this is my beloved son in whom i am well pleased . besides , all those scriptures which doe teach universal grace , and redemption , ( which i suppose hath been proved in the prosecution of my first principle ) doe seem to me most clearly to inferre a respective and conditional election . for if it is true , that christ did offer up himself , not only sufficiently , but intentionally , for all ; if he did earnestly desire , that every one would come in upon the preaching of his word , and receive the benefit of his death and passion ; if his warnings were not in jest , and his invitations serious ; if [ depart from me ye cursed ] was therefore foretold , that every one might beware and not obtrude himself upon that sentence ; if he is unwilling that any one should be caught in the serpents snare , who shews to all ( without exception ) a certain way to escape ; if ( as st. austin speaks ) he is desirous not to strike , who bids us look to our posture , and stand upon our guard ; if ( as st. austin speaks again ) he shews his power to punish none but onely those that refuse his mercy , and would not damn any one without respect to sin , who gave his own son to die for all : then his refusing of the goats in respect of that which makes them differ from sheep , infers his election of the sheep in respect of that which makes them differ from goats . and i have made the more haste to make this inference , because as the respectivenesse of election needs not otherwise to be proved than by the respectivenesse of reprobation ; so they are both taken for granted , upon the supposition of christ's having dyed , not onely sufficiently , but intentionally , for all . towards which ( having discoursed so largely of it already ) i will onely offer this one consideration , which meets my pen as i am writing , and even obtrudes it self upon me to be delivered . it is briefly this : that since our saviour upon the crosse did very heartily pray , even for those very homicides , and parricides , and deicides that kill'd him , we have no reason but to believe , that he laid down his life even for them that took it away ; and that he died for all for whom he prayed . and yet we reading of their murders , but not of their repentance , i should be loth to tell my people , that those crucifying wretches were precious vessels of election , ( in complyance with that opinion , that christ died only for the elect ) lest they should comfort up themselves in the most crimson sins that can be named ( like some in the world ) as well consisting with their pretensions to the kingdome of heaven . and yet , in my shallow iudgement , ( which because it is shallow , i do submit to those of deeper and profounder reach , how dogmatically soever i may seem to have spoken in many places of this discourse ) i say , in my shallow judgement , christ dyed for all for whom he prayed ; and he prayed for them that curs'd themselves . his blood be upon us ( said they ; ) and yet ( said he ) father , forgive them . he made his murderers execration become his prayer . he took the poyson out of their curse , and made it wholesome for them . he wished , as well as they , that his bloud might be both upon them and upon their children ; but in his own most mercifull , not in their barbarous and cruel sense : for they meant the guilt , he the benefit of his bloud ; and would have it light on them , not to accuse , but cleanse them . and yet i dare not affirm , that they were all a portion of god's elect. . lastly , i consider , that the main stream of the fathers doth run this way . and not to trouble my reader with such a catalogue of particulars , as i gave in before , for a conditional reprobation , ( which yet i think were very easie upon a very small warning ) i will content my self at present to prove what i say from the confessions of beza , and doctor twisse . first beza in his comment upon rom. . . rejects the iudgement of the fathers , because they are not ( as he would have them ) for the absolute , irrespective , unconditional way . and dr. twisse confesseth , that all the ancients , before st. austin , did place the object of god's election in fide praevisa . at which st. austin was so far from being any way displeased , as that ( with very great reverence to their authority ) he made it appear to be an innocent and harmlesse tenent . he affirmed that all the fathers , who lived before himself , agreed in this , that the grace of god is not prevented by humane merits . which one profession he thought sufficient for the asserting of the free grace of the divine praedestination . to which saying of st. austin , because i find that dr. twisse doth very readily subscribe , i ought in reason to be secured from any very hard censure , because i am not an affirmer of humane merits , much lesse do i place them in a precedency to grace . . i conclude with a desire of so much liberty of conscience , as to believe with st. paul , that god is a respecter not of * persons , but of * works . that my sins are perfectly and entirely mine own . and that if i do any thing that is good , it is not i that do it , but the a grace of god that is in me . yet so , as that i can b do all things through him that strengthens me . and who doth so strengthen , as that i may do them , but not so force me as that i must . in this , and every other thing , i have been long since taught by vincentius lirinensis , ( whom i shall ever observe to the utmost of my discretion ) to opine with the most , and most judicious , rather than with the fewest , and least discerning . opiniastrete is a fault , but fallibility is none . if my teachers are in the right , they have knowledge enough to make me moderately instructed : if they are anywhere in the wrong , they have authority enough to make me pardonably erroneous : if i have not perspicacity to comprehend them as they deserve , it seems they have depths enough to prove , i am invincibly ignorant . the end . a post-script . having been many times desired , and at last prevailed with , to permit these notes a second time unto the presse , i somewhat more than intended ( for i had made some preparations , as well by adding many things , as by omitting some * * i mean the things that are personal onely , by way of remonstrance or apologie , and not exactly material to the questions under debate . few ) to have improved and advanced them into the dignity of a volume , to which in justice , as well as modesty , they have not hitherto pretended . but i was prompted by second thoughts , to which i commonly submit my first , onely to add such running titles over the heads of the pages , with such notifications of the chapters and sections relating to them , as seemed to be of advantage to common readers : neither inlarging nor diminishing the things themselves , but taking care to have them printed , not onely page for page , but line for line as they were before . and to this course i was led by two reasons more especially . first , that no correptory correptor might have any pretence for new inventions ; and not onely no cause , but no occasion to accuse me of tergiversation . next , that the reader might discerne , with his greatest ease , in what an incomparable manner both my words and pages had been misquoted by my correptor , in his aspersions , and how truly cited by me , in my defence . whosoever shall have the patience to view the structure here laid , and those unquestionable pillars on which it lies , or shall be at the pains to compare the rivulets with those * * p. . two fountains from whence they stream , he will think it more than strange , that any man should be transported with such exorbitancies of passion , as to load me with dirt , for no other reason , than that he hated to see me clean ; that so much money , and sweat , and time , and conscience , should be so lavishly laid out in such impure and cheap stuffe , as pelagian , socinian , jesuitical , atheistical , dragon , devil , impudent , diabolical , satanical blasphemer , and a world of merchandize besides , fetcht from the same place of traffick ; and all for no other cause or provocation , than my clearing god's will , and laying blame upon mine own . this kind of usage puts me in mind of what was said by king iames in that preface which he made to his basilicon doron . * * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in praes. ad lect. p. , . if the charitable reader will advisedly consider , both the method and matter of my treatise , he will easily judge what wrong i have sustained by the carping at both . — i would have thought my sincere plainness in the first part , should have d●tted the mouth of the most envious momus , that eve● hell did hatch ( they are the kings own words , ) from ●a●king at any other part of my book upon that ground ; except they would alledge me to be contrary to my self , which in so small a volume would smell of too great weakness & s 〈…〉 pperiness of memory . — * * ibid. p. . some fraughted with causelesse envy at the author , did greedi●y search out the book , thinking their stomach fit enough , for turning never so wholsome food into noisome and infective humors . — which hath inforced the untimous divulgating of this book , far contrary to my intentions , as i have already said — * * p. . well , leaving these new baptizers and blockers of others mens books , to their own follies , i return to my purpose . this again puts me in mind of what was said by another king , to whom king iames was but a subject . † † mat. . , ● . if they have called the master of the house beelzebub , how much more shall they call them of his household ? the disciple is not above his master , nor the servant above his lord : it is enough for the disciple that he be as his master , and the servant as his lord . so that i have no reason to afflict my self with any calumnies already past , or to flatter my self with any hopes , that i shall be able to prevent them for the time to come ; for when the children of men are set upon it to be injurious , neither the serpent nor the dove , nor both together , can escape them . had there been place of evasion either for innocence , or circumspection ( innocence giving no cause , and circumspection cutting off occasions ) sure iohn the baptist had not been slander'd , much lesse our saviour : yet were they ( each of them ) slander'd , not onely upon divers , but upon contrary pretences . iohn came unto the world neither eating nor drinking , and they said , he had a a a mat. . . devil . our saviour came both eating and drinking , and they said , behold a man b b verse . gluttonous and a wine-bibber . now because it is evident , that let a mans conversation be what it can be , he must eat , or not eat , drink , or not drink , no man therefore hath an exemption from being smitten with the tongue . for if he is seen either eating or drinking , he is liable to be called either a glutton , or a drunkard , because gluttons and drunkards do eat and drink . and if he is seen neither eating nor drinking , he is apt to be reported to have a devil , because a devil doth neither eat nor drink . from all which i gather , that the disease of evil and false-speaking ( which a late author in two words hath called correptory correption ) is sooner cured by a mans carelesnesse , than prevented by his care . for some are able to create as well the matter , as the form of their inventions ; and if we will not be so liberal , as to * * tim. . give them occasion , they will then be so bold , as to take occasion without our leave . what i speak on this theme , is not only in relation to those unparallell'd inventions already publickly discovered , but in relation to some which have happen'd since ; which if they had not since happen'd , i had not made the least reflection upon that which was sufficiently made known before . there is ( it seems by the effect ) a generation of men , who when they cannot hurt publickly by force of argument , or dint of pen , they love to try a more secret and private way , saying within themselves , ( as once they did of ieremiah ) c c jer. . . come let us devise devises against him ; come and let us smite him with the tongue . there are certain rumigeruli , whose trade in english is expressed by whisperers and tale-bearers , who having d d {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tim. . learnt to be idle ( as the apostle speaks of some young widows ) and being perfect in that kinde of learning , go wandering about from house to house : nor is that the worst of them ; for they are not e e {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. ibid. onely idle ( as the apostle goes on ) but tatlers also and busie-bodies , speaking things which they ought not . they advise the people , in effect , not to use their own eyes ; or if they do , not to trust them ; not to give up their assent to what they know ; nor to confide in their experience : but to believe what they are told , or to tell it as freely as if they were able to believe it ; and to do it the more demurely by how much there is the greater need , as being quite against the verdicts of sense and reason . this brings into my memory the words of prosper , f f prosper contra c●llat . cap. ● . p. . ex august . epist. ad sixtum . isa. . . jer. . . quod in ap●rto clamare jam metuunt , in secreto seminare non quiescunt : and that other saying of cicero , sordidum genus hominum , qui parum proficiunt , nisi admodum mentiantur , now because there are those who put their * trust in their inventions , and g g ier. . . teach their tongues to speak lies , and make forgeries h h isai. . . their refuge ; i think it a duty to my self , who have been i i rom. . . slanderously reported of in several kindes , & a duty which i owe both to the reader in general , and to the credulous receivers of such reports , at least to declare as s. paul did , that such reports are slanderous . s. paul complained that he was slanderously reported of , in being affirmed to have said , * * ibid. let us do evil that good may come : for which report notwithstanding there was not any just cause , yet at least there was some little colour ; because the apostle had said , that the k k verse . unrighteousness of men commendeth the righteousness of god , and that the truth of god through mens l l verse . lies might the more redound unto his glory . upon occasion of which words , either not really understood , or else industriously mistaken , he was reported by his enemies to have said another thing , viz. that evil might be done in order to a good end : which was so far from having been said by the apostle , that he declared it a slander , and farther pronounced of the reporters , that their m m verse . damnation was just . this was said of those men who had some colour for their inventions . but there is not any the least colour for my being reported to be a iesuite , or a denyer of original sin , or a socinian , or a pelagian , or the author of books which i never read , or a presumptuous affirmer that i am without sin , or any other of those things of which i am slanderously reported to have been guilty . i must therefore desire the equal reader , that if he is not already , he will learn at least to be mistrustful , and not admit of any traditions concerning me and my betters , from such an uncreditable historian as giddy rumor : but that he will judge of other men , as every man doth judge of trees , by the nature of the a a mat. . , fruits which are seen to grow from them ; viz. the quality of their writings , and the constant tenour of their lives . the words of king iames to his son henry are very apposite and suitable on this occasion . [ b b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. . p. , & . . . . . principally , exercise true wisdome in discerning wisely betwixt true and false reports : first , considering the nature of the person reporter ; next , what interest he can have in the weal or evil of him of whom he maketh the report ; thirdly , the likelihood of the purpose it self ; and lastly , the nature and by-past life of the delated person : and where ye find a tatler , away with him . — it is better to try reports , than to foster suspicion upon an honest man : for since suspicion is the tyrants sicknesse , as the fruit of an evil conscience , potius in alteram partem peccato ; i mean , in not mistrusting one , to whom no such unhonesty was known before . it may perhaps be of use to such as are forgers of calumny , to be told how inhumane a sin it is , and how peculiarly diabolical . i say peculiarly diabolical , because it hath pleased the holy ghost to give the devil the name of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} diabolus . diable . diavolo . devil . devil , even from that his chief property , of raising calumnies and framing lies . thence said our saviour to the iews , ye are of your father the c c joh. . . devil , who when he speaketh a lie , he speaketh of his own : from whence there is nothing more evident , than that the devil is the d d ibid. father as well of lyars , as of lyes . it may also be of use to such as are able to believe the most incredible narrations , to consider the deceitfulnesse of that old proverb ( to which they trust and give credence ) to wit , that a great deal of smoak doth argue at least some little fire : for the most impure dunghil may smoak and vapour , when yet there is not the least fire that can be pretended to be the cause . and therefore if any man shall liken me to that ( e ) dragon of e e correp . corr. epist. ded. . p . hell , rev. . . or † † id. ibid. p. e that dragon was the old serpent , the devil and satan , rev. . . use to call this copy of harmlesse notes , daemon meridianum , that is , a masculineneuter-noonday devil , his reader must not think so hardly of my person , or my papers , as to give the least credit to such reports , till we are able to shew him some cloven feet . now because i am ascertain'd by several authors , that my notes and i shall be assaulted by some new machines of the old engineer , assoon as a stationer shall be found of a more daring complexion , than those that hitherto have refused to thrust the things into the light ; and because it is easier of the two , to prevent a calumny , then to expel it ; and because i would abstain ( as much as in me lyes ) as well from every appearance , as from every kind of so great an evil , as that of raising a false report ( which i so groundedly hate , and so feelingly condemn , that if through ignorance or credulity i have wronged any man , i will , upon knowledge of any such wrong , make as ample satisfaction , as i am able to require from my delators ) i say , for these good reasons , i think it fit that i vindicate my self and others , from the least suspicion of having injur'd the late most learned and pious primate of armagh , whose utter di like and rejection of all the doctrines of geneva , touching the points in debate betwixt my neighbours and my self , i did publickly affirm , not without just ground and mature deliberation . for which , however i am censur'd and threatned too , yet am i not able ( being innocent ) either tobe troubled at such unkindnesse , or to be scared with such bugs . for first i spake what i spake ( and i speak it still ) to the immortal honour of that great prelate , who preferred truth before error , although the error was such as had first possest him . the first point of honour is to repent us of our sins ; and the next to that , is to retract our aberrations . if i had spoken without witnesse , i had but charitably err'd , because in materia favorabili , non odiosa . i said no more of my lord primate , than of king iames , and bishop andrews , & melanchthon , who in the declining part of their lives , did also change their iudgements unto the better . i said no more in effect , than that the reverend primate did conform his iudgement ( and so professed not long before his death ) to all the fathers of the church for the first four centuries after christ ; as even the adversary must grant , unlesse he will venture to accuse s. austin's * * prosp. aquit . in epist. ad august . p. . second . in saying , that the primate did embrace the doctrine of vniversal redemption , ( which i can prove by many most unquestionable persons , who had it poured into their ears by the primates own mouth ) i do as good as say all , although not all i have to say . and yet in saying that , i say no more , than that his lordship did concur with the evangelist s. iohn , who hath delivered his belief in these plain words , that iesus christ the righteous is the propitiation for our sins ; and not for our sins onely , but also for the sins of the whole world , ioh. . , . in a word , whosoever shall appear to hold that negative ( which by being but a negative will be impossible to be proved ) that my lord primate of armagh did not declare his rejection of those opinions which i resist , and which himself had embraced in former times , will wrong the memory of the bishop , to whom in singlenesse of affection i have done this right . and of what i now say , or said before , i am ready and willing to give a satisfactory account , either privately , or publickly , to friends or enemies , as occasion shall serve , or need require . what i said will be proved by several learned and grave divines , who had conference with the bishop upon that subject , and will be glad , upon just occasion , to attest the same under their hands . and to vindicate my self in this particular , as well as the friends of the bishop , who are the witnesses of his chan● , and of the bishop himself especially , who●e is the happinesse and the glory to have profest it , was one of my principal inducements to give the reader this little post-script . the end . notes, typically marginal, from the original text notes for div a e- * correct copy of notes . p. . † note , that though they often make god the author of sin , and use that word , as we i as worse , yet they o●ten confess it to be blasphemy ; which makes me say they have not dared to deny my principle , because when they have , they have not dared to stand to it , but have rather denied their own hand-writing . * grot. r lig . ●raef sect . p. . * jam. . . † mat. . . * mat. . . ezek . . mat. . . * deut. . . . notes for div a e- john . . rev. . . . . joh. . , . episc. winton . in iud. de art . lamb . rom. . . psal. . . notes for div a e- sic prop●nam , sic asseram , ut veritati quae nec fallit , nec fallitur , semper inhaream , semper obediens consentiensque reperiar . fulgent . ad monim . l. . sub in it . nec inest i●s quae de libero arbitrio patre● quidem & neoterici asseruerunt , ea quam olim nonnulli putant impietas , si haecrite modò accipiantur , & sicut ipsi scriptores ea accipi volu●runt . apud cassand . consult . p. . in prafat. ad vind. grat. p. . gal. . . prov. . . l. . 〈◊〉 . . sect. . p. . l. . c. . sect. p. . ☜ l. . c. . sect. . p. . l. . c. . sect. . p. . ☜ 〈◊〉 . . c. . sect. . p. . l. . part . . digr. . c . sect. . p. . ☜ ibid. sect. . p. . ☞ ☞ in serm. de pro. c. . &c. . & sic ci●atur l. 〈◊〉 . part . . p. . l. . c. . sect. . p. . ☞ ☞ l. . part . 〈◊〉 . p. , , , &c. ☞ the first principle . proved by scripture . a p●aedestinare deum homines ad peccata , aut poenas , in s. scripturis non di●itur , sed eos ad vitam ●ternam prad stinare dicitur , quos vocare decernit . grot. in riv. ap. disc. p. . b quatuor priores articuli lambethani sunt d●praedestinatione & reprobatione ; quarum illa significatur rom. . . hac psal. . . epis. wint. de artic. iudic. a exod. . . rom. . . b tim. . c deut. . , . d psal. . , . & . . isai . . e deut. . . f rom. . . gen. . . g isa. . . h psal. ● . . i isa . , . k ezek. . l vers . , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . chrysost●●n c. . ad eph. homil. . p. . august . in haec . . tertull. adversus marc. l. . c. . duos de●s adfert tanquam duas symplegadas naufragii sui . quis iste de●s tam ●onus , ut ab illo malus fiat ? ibid. c. . ibid. c. . jam. . , , . cor. . . teren. in eunuch . jam. . . ps. . . vide cornel. agrip. de vanit . scient. dan. . . eccles. . . proved secondly by reason . hook . eccl. polit. l. . eph. . . gen. . . * nec tamen idc . r●o sumus stipites , ea enim nobis ut velimus & possimus concedit . bez. in eph. . . * bene volumus , on quidem natura , sed quia deus ex mala voluntate bonam fecit . ad philip . . . * liberum & sui arbitrii & suae potestatis invenio hominem à deo institutum ; nullam magis imaginem & similitud●nem dei in illo animadver●ens , quam ejusmodi status formam . tertull . advers. marc. lib. . c. . see also cap. , . proved by antiquity c. . sect. . a tametsi deus creat & conservat naturem , tamen causa peccati est voluntas mal●rum , viz. diaboli & impio●um hominum , quae avertit se à deo ad alias re● , contra mandata dei . august . confess . artic. . b aliquos ad malum divinae potestate praeordinatos esse , non solum non credimus , sed etiam si sint qui tantum malum credere velint , cum omni detestatione in illis anathema di●imus . synod . aurasic . can. . notes for div a e- the first inference . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ammonius in joh. . our selves we condemn as the onely causes of our own misery hook . lib. . sect. . proved by scripture in the negative . c. . v. . pet. . . veteris haec ecclesiae sententia fuit , velle deum conversionem ad salutem omnium , non tantum genera singulo●um , sed singulos generum intelligens . gerard . voss . in pelag. hist. l. . thes. . * gratiam salutarem non existimo conferri omnibus , sed ●amen omnibus 〈…〉 ferri ; & ●r●sto esse de●m ut confera●ur . epise . wint. de ar●ic . lamb . omnibus offer●ur dei miseri●ordia . nemo ●llius expers ●st , ●isi qui re●uit . bernard . serm. . in purif . mar. in the affir●ative . hos. . . pet. . . prov. . . vers . . wisd. . , , , . proved secondly by reason . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * rom. . . vers. . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , apud lucianum dr * ideo praesciverit , qu●a d●creto s●osi● ordinavit . and for no other reason , nisi quia d●o ita visum est . calvin . instit. l. . cap. . sect. . p. . † non percipit se dicere , ea quae vera sunt , eo ipso quod vera sint , falsa sunt . august . contra faustum . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . origen . contra celsum ▪ l. . isidorus pelusiota quarenti , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , respondit , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . * loco super●us paulo citato . * id●irco jurat , ut si non credimus promittenti deo , credamus saltem pro salute juranti . hieron. epist. . o beatos nos , quorum causa deus jurat ! o miserrimos , si nec juranti credimus tertul. l. de poenit . cap. . eccles. . . jam. . . rom. . . rom. . . poterit deus velle voluntate signi & appro●ante , ut homo non labatur ; interea voluntate beneplaciti statuere potest gratiam efficacem negare , ex quo infallibiliter & efficaciter sequetur ut labatur . twiss. in v●● . grat. l. de praed. sect. . p. . † ●os . pela . hist. l. . thes. . * quod dicere p●riculosum , ad ●disicationem proferendum est . tertul. de poen . cap. . * decretum horribile quidem fat●or , inficiari tamen nemo poterit . calv. 〈◊〉 . stit . l. : c. . sect. . lib. . part . . sect. . p. . proved thirdly by antiquity . ignatius in ep. ad magnes . p. . edit. vsser . iustin martyr . in apolog. prima pro christianis pag. . edit. sy●burg . . tertull. contra marcion . l. . c. . edit. iun. a. d. . lib. . cap. , . clemens alex. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . edit. commel . vide & clem. rom. l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} cap . . theophil . ad autol. l. . p. ● . edit. basil . . origen . tract. . in matth. p. . athanas . orat. de incarn. verbi dei . t. . p . macar●us homil. . p. . homil. . p. basil . homil. in psal. . p. . ambros. l. . de secunda interpellat . david . c. . hilarius diacon . in epist. pauli in rom. c. . & . idem ad tim. . chrysost. in tim. c. . p. . idem ad eph. c. . hom. . p. . hieronymus advers. pelagianos l . sub finem , & ad eph. c. . primasius in tim. . damascenus l. . orth . fid. c. . idem contra manichaeos p. . edit. basil . . oecumenius ad tim. . anselmus in matth. c. . bernardus serm. . in natal . dom. idem serm. . in purif. . mar. grotius in rivet . apolog. discus . p. , . august . in lib. de spiritu & litera ad marcellinum c. . idem . serm. . de sanctis . * nihil aliud accipiendum in isto augustini sermone existimo , quo ad interitum quosdam praedestinatos firmat , &c. fulgent . ad monim . l. . prosper ( seu august . ) ad object . vincen . artic. . & sequ. * causam reprobationis certum est hanc esse , viz. peceatum in hominibus . melancht. . in locis theolog. de praedest . p. , . idem ubique ait petrus molinaeus in sua anatome arminianismi . d. over allus theol. cantab. professor de sententia ecclesiae anglic. &c. cap. . cap. . de morte christi . artic. . artic. . artic. . calvin . ad heb. . . idem ad rom. . the total sum of the citations . * the english reader may be pleas'd to observe , that these last words are translated out of prosper in his vindication of augustine his dearest friend , who is the only father ( i can hear of ) whom our adversaries are willing to be tryed by in this businesse . ( see the confession of dr. twiss. in vin. dic . grat. l. . dign . . sect. . p. . ) the result of all . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plotin. enn. l. . p. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hierocl. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . notes for div a e- the second inference . explain'd . proved by scripture . gen. . . chap. . v. . deut. . , . gen. . . rom. . . mat. . . t●m . . . rev. . . ioh. . . the . . , . mar. . . mat . . tit. . . luk. . , . mat. . , . iu●g . . . rom. . , . gal. . . wisd. . . proved secondly by reaso● . * note , reader , that the execution of gods decree justly answering to his decree , doth shew the reason of the reasons which now ensue ; and is therefore noted in this third edition , because mr. whitfield and mr. barlee comprehended it not in the two first ; or at l●ast dissembled their comprehensions , because they found no other way of escape . † gen. . , rom. . , . * rev. . . act. . . mat. . . luke . . john . . luke . . luke . . cap. . v. . mat. . , , , . mat. . . iohn . . psalm . . calvin . in institut . l. . cap. . sect. . mortem non vult deus , in quantum vult poenitentiam ; sed experientia docet , ita eam velle , ut cor peccatoris non tangat . idem in ezek. . prov. . . . * luke . . . ioh. . . rom. . . cor. . . ioh. . . cap. . v. . ionah . , . king. . . king. . . * isa. . . * lam. . . hos. . , . exod. . . iam. . . ineptissimae blasphemiae , prod●giosa mendacia , diabolicus mendaciorum indiculus . leguntur apud prosp. in praefat. respon. ad object . vinc. * proved thirdly by antiquity . † solent veteres &c. & scholastici in ea acq●●sc●nt , &c. non a●ia ratione quae futura sunt praev●deat , nisi quia ita ut fierent decre●it . calv. instit. l. . sect. . nec abs●rdum videri d●b●● , d um non mo●o primi hominis casum , & in eo posteror●m ruinam praevidisse , sed arbit●io quoque suo dispensasse . idem ibid. sect. . nemo eligitur nisi ●am distans ab illo qui rejicitur : vnde quod dictum est [ quia elegit nos deus ante mundi constitutionem ] non video quomodo sit dictum , nisi de praescientia fidei & operum p●etatis . & mox — iacobus non ●l●ctus est ut fierct bonus , sed bonus sactus eligi potuit . augustin . ad simplicianum l. . quaest. . noluit ●rgo esau , & non cu●urrit . sed etsi voluisset , & cucurrisset , dei adjutorio pervenisset , nisi vocatione contempta reprobus fieret . id. in l. ad sim. numquid iniquitas est apud deum ? absit . iniquum e●im videtur , ut sine ullis bon●●um malorumve operum meritis , unum deus eliga● , od atque alterum . id. in ene●irid . cap. . non necessitatem pereundi habuerunt quia praedestinati non sunt ; sed ideo praedestinati non sunt , quia tales ●u●uriex voluntaria praevaric atione praesciti sunt . prosp. ad gallorum cap. . edit. basil . . illos ruituros propria ipsorum voluntate praes●ivit , & ob hoc a filiis perditionis nulla praedestinatione dis●revit . id. ibid. a● cap. . omnium quidem hominum . deus creator est , sed nemo ab co ideo creatus est ut pereat . idem ad object . vinc. . ideo omnibus opera sanitatis de●ulit , ut quicunque perierit , mortis suae causas sibi ascri●at , qui cura●i noluit , cum remedium haberet quo posset evadere . ambros. lib. . de cain & abel cap. . etiam his qui mali sint f●turi , datur potestas conv●rsionis & poenitentiae . hieron. lib . adversus pelagianos . dilectio & odium d●i●vel ex praescientia nascitur futurorum , vel ex operibus . idem ad malach. . si dies aequaliter nascitur omnibus , quan ▪ to magis christus ? — cum singuli ad donarium vocentur , quid est ut quod a deo aequaliter distribuitur , humana interpretatione minuatur ? cyprian . epist. . * patet omnibus fons vita : neque ab jure potandi qu●squam prohibetur aut pellitur . arnob. adversus nat. lib. . the sum of all that hath been said . pet. . . ier. . . thess. . . an obvious expedient●o reconcile dissenters . qui non sunt praedestinati ad salutem , necessario propter peccata condamnabuntur . art. lamb . . atque id necessariò , ( si sic loqui placeat ) sed necessitate ex hypothesi , non absolutâ ; id est , ideo quia peccarunt , non autem ideo quia non sunt praedestinati . epis. wi●t . iud. de art . lamb . the probable cause of the dissention is a mistake of gods praescience . the mist●ke is endeavoured to be rectified . * isa. . , . acts . . psal. . . † boe hius de c●nsol . philosoph. lib. . by the confideration of a twofold necessity in events . duae sunt necessitates . simplex una , veluti quod necesse est omnes homines esse mortales : altera conditionis , ut si aliquem ambulare scias , eum ambulare , necesse est . boeth . de con. phil. lib. . ecclus. . . and by a right application of a twofold will in the almighty . chrysost. in epist. ad eph. c. . homil. . damascen . l. . orth. fid. c. . prosp. in respon. ad obj. vincen . sub finem . anselmus in mat. cap. . concil. tolet. , cap. . rom. . . notes for div a e- the second principle or ground of my belief in this businesse . explained . act. . . john . , . a phil. . . and . . heb . . b luke . , . c cor. . . d cor. . . iam. . . cor. . . psal. . . reconciled with choice , which is irreconcilable with irresistibility : a object . . si dens bon●s ▪ & praesci●s mali , & p 〈…〉 tens depeller● , cur ho● nem labi passus est ? res● . liberum , & sui arbitrii , & suae potestatis invenio ●ominem , & seq. b object . . homo ita d●bu●t institui , ut non possit cadere . 〈…〉 esp . ergo ●onum suum haberet ●mancipatum sibi à deo : et on●s aut malus necessita efuisset inventus , non volu●tate : nec b●ni nec mali merces jure pensa ▪ etur ●i . tertul. advers. marc. l. . c. , . † proved by scripture . phil. . , . liberi arbitrii nos condidit deus . nec ad virtutes , nec ad vitia necessitate tra●imur . alioqui ubi necessitas , ibi nec damnatio , nec corona est . hieron. contra jovinian . c. . valet liberum arbitrium ad bona , si divinitus adjuvetur ; quod fit humiliter pet●ndo & faciendo . augest. epist. . psal. . . iohn . . tertull. loco citato . * cor. . . deut. . , . ios. . . † proved by reason . illud proprie dicitur irresistibile , cui resistere nemo potest , quamvis vellet . twiss. in praef. ad vin . grat. sect. . p. ● . in actu volendi locum non habet . in loco citato . ex hujusmodi autem oper●tione divina existit necessitas effectus , cum ipsa libertate v●luntatis consent . en● . ibid. the grounds of the opposite mistake removed , by rightly distinguishing betwixt infallible and necessary . betwixt sufficient , effectual , and unresistible . betwixt action in general , and volition in particular . betwixt taking and chusing . betwixt voluntary and spontaneous . ecclesiasticus . , , , , . a result of the whole in two examples . mat. . . and that cleared from an exception . * saulum tam dei spiritus vertit in prophetan , quam & malus spiritus post●ain apostat●m . iud●m aliquandi● cum electis dep●●atum post●a diabolus intravit . tert. de anima c. . † si regeneratus & just ficatus in malam vi●am sua vol●ntate r●lab●tur , certo is non potest d●cere , 〈…〉 on acc●pi , q●●a acc●ptam gratiam dei suo in malum arbi●●io l●bero amisit . aug. de grat. & corr. c. . &c. . notes for div a e- the decr●e of election conditional and respective . quâ gratiâ non nova voluntas creatur , neque invita voluntas cogitur ; sed infirma sanatur , depravata corrigitur , & ex mala in ●onam convertitur , ac interi●re quodam modo trabitur , ut ex nolente volens efficiatur , & divinae vocationi libenter consentiat , &c. august . de grat . & lib. a●b . ad valent . cap. . sicut praescit , praedestina● , & propterea praedestinat , quia quale futurum sit praescit . malatantum praescit , & non praedestinat . aug. in resp. ad calum . pelag. sub initium l. . ●ypognosticon . proved by reason from its being respective of our being in christ , and of the conditions by which we are so . eph. . , . rom. . . cor. . . and from the nature of election . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . oecum . apud episc. wint . de artic. lamb . ●●d . non tamen electio praecedit iustificationem , sed electionem iustificatio . nemo enim eligitur , nisi ●am d●stans ab illo qui rejicitur . vnde quod dictum est , quia eleg●t nos deus ante mundi constitutionem , non video quomodo sit dicendum nisi praescientia . august . ad simpl. . . proved by scripture . joh. . . gal. . , . rev. . . eph. . . aug in s●rm . . de sanct. idem contra epist. pelag. l. . c. . idem de sp. & lit. ad marcell . c. . and by antiquity , from the concessions of anti remonstrants . patres hic nullo modo audiend● , qui ad praevisionem hoc referunt . beza in rom. . . edit. . twiss. in vin. gr l. . part . . digr. . sect. . p. . august . de bono ●ersever . c. . & . twiss. loco citat● . the conclusion . * rom. . . * verse . a cor. . . b philip . . . hosanna to the son of david, or, a testimony to the lord christ shewing his rule and reign over the people of the jews upon earth a thousand years together with his second personal appearance proved from the scripture of truth : with a general word of life from the point to saints and sinners / by samuel grosvenour. grosvenour, samuel. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing g ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) hosanna to the son of david, or, a testimony to the lord christ shewing his rule and reign over the people of the jews upon earth a thousand years together with his second personal appearance proved from the scripture of truth : with a general word of life from the point to saints and sinners / by samuel grosvenour. grosvenour, samuel. p. printed for l. chapman, london : . reproduction of original in the union theological seminary library, new york. eng christianity -- england -- early works to . a r (wing g ). civilwar no hosonna [sic] to the son of david: or, a testimony to the lord's christ. shewing his rule and reign over the people of the jews upon earth a grosvenour, samuel b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - megan marion sampled and proofread - megan marion text and markup reviewed and edited - pfs batch review (qc) and xml conversion hosonna to the son of david : or , a testimony to the lord's christ . shewing his rule and reign over the people of the jews upon earth a thousand years , together with his second personal appearance proved from the scripture of truth . with a general word of use from the point to saints and sinners . by samuel grosvenour . and behold , thou shalt conceive in thy womb , and bring forth a son , and shalt call his name jesus . he shall be great , and shall be called the son of the highest , and the lord god shall give unto him the throne of his father david , luke . , , . london , printed for l. chapman , at the crown in popes-head-alley . . to the reader . it is observable throughout all generations , that truth in its first appearance in the world can be very hardly entertained , but rather opposed . i am sure , of all truths , this hath not , nor is not like to escape . for gospel-truths will bring gospel-sufferings : and therefore whosoever thou art that wilt inquire into this truth , i begge of thee , that thou wouldst first sit down and consider what it will cost thee ; and search the scriptures , whether things be so or no : for this is no new doctrine , but that which hath been testified by the mouths of all the prophets : and consider what the apostle saith : for he hath chosen us unto salvation , through sanctification of the spirit , and belief of the truth . so that every truth is to be looked after by believers , because that god , who is a god of truth , is sweeth to be injoyed in all truth . reader , accept of this small mite , and the lord grant that the eyes of thy understanding may be inlightned in the knowledge of christ , as king , priest , and prophet unto thy poor soul ; and then how sweet will it be unto thee to consider , that that king that rules and reigns in thy heart , shall ride conquering and to conquer , untill all his enemies , both within and without , in thy heart , and my heart , and in the world , be made a footstool : which shall be the desire and prayer of him , who is a servant unto the god of jacob , sam. grosvenour . hosanna to the son of david : or , a testimony to the lords christ . the most wise god of heaven and earth hath so ordered and disposed of all truth revealed in his word , that every truth throughout all generations hath broke forth in its due season : and truely this truth that i am now speaking of , it doth more particularly concern the saints of the last times . i shall make it appear , how all along this truth hath been testified unto from the first to the last : we shall begin with gods promise unto abraham , the thirteenth of genesis , and the fifth verse ; and the lord 〈◊〉 said unto abraham after that lot was separated from him , lift up now thine eyes , and look from the place where thou art , northward , and southward , and eastward , and westward : for all the land which thou seest , to thee will i give it , and to thy seed for ever . this land was the land of canaan which god promised abraham ; yea , and a promise that is yet to be fulfilled . object . abraham was in the land of canaan , and his seed after him . answ. it is true ; but in what condition ? they were strangers , and pilgrims there , and this they confessed , and therefore this could not be a possession of it . ob. i , but god in promising abraham the land of canaan , it was a type of the heavenly canaan . answ. it is true , abraham had an eye of faith to see into the promised rest , as all the seed of abraham that are spiritual jews have ; however , there is more then this in the promise . for , observe how god cites this promise unto him : it is said , after that lot was separated from him . i do not question but that lot belongeth unto the general assembly , and church of the first-born , whose names are written in heaven , but yet gods covenant must be with abraham : now observe the promise , for all the land which thou seest , to thee will i give it , and to thy seed for ever ; now we know that all the types of the law , as that of the bloud of bulls , and coats , and others , they did all center in jesus christ , and so every true believer hath entered into that rest : but consider what the lord saith , the land which thou seest , the breadth and length of it , will i give unto thee , and to thy seed for ever . and you shall finde in many places of scripture , that when the lord promises to bring back again the captivity of the jews , ( he saith ) i will bring them into their own land : a scripture as clear as the sun , for this , you may see in jer. . , , , . behold , the dayes come , saith the lord , that i will raise unto david a righteous branch , and a king shall reign and prosper , and execute justice and judgement in the earth . in his dayes judah shall be saved , and israel shall dwell safely : and this is his name whereby he shall be called , the lord our righteousnesse : and in vers. . they shall dwell in their own land . so that here is both the two tribes , and the ten tribes promised to enjoy their own land again , which is the land of canaan , under the rule and reign of that righteous branch unto david , which is the lord jesus christ , for it is said , he must execute justice and judgement in the earth . that christ is that branch spoken of , you may see plainly in the eleventh of isaiah , the first verse : the whole chapter is a sweet discovery of the kingdom of christ ; and in the ninth verse ( he saith ) the earth shall he full of the knowledge of the lord , as the waters cover the sea . we shall now begin with all the prophets that have spoken in the name of the lord : and that the lord might be justified out of the mouths of the wicked , stand forth wicked balaam in the th . of numbers , and the third verse , and he took up his parable , and said , balaam the son of beor hath said , and the man whose eyes are open hath said . pray observe in the first place , it is said in the second verse , that the spirit of god was upon him : from whence i would inferre this , that a soul by the common enlightning of the spirit may come to see into this and other glorious truths , and therefore it ought to be our care , that we have not onely that spirit upon us , but the spirit in us ; and as christ saith , rejoyce not that the spirits are subject unto you , but rather that your names are written in heaven : so i say , rejoyce not in thy knowledge of this kingdom , but rather that jesus christ is king in thy heart , whereby thou comest to have assurance that thou hast an interest in this glorious spiritual kingdom , when jesus christ shall come to be admired in all them that believe . but to go on where we lest balaam , in the seventh verse : he shall pour the water out of his buckets ; ( speaking of jacob ) and his seed shall be in many waters , and his king shall be higher then agag , and his kingdom shall be exalted . jesus christ shall be higher then all the agags , and nimrods , and potentates of the earth . for he is the great and onely potentate , the king of kings , and lord of lords , tim. . . moses also did by faith perceive what god would do for his israel in the last dayes , as you may see in deut. . , , , . hannah in her sweet song of deliverance prophesies of christ , and of his kingdom , sam. . . the adversaries of the lord shall be broken in pieces ; out of heaven shall he thunder upon them ; the lord shall judge the ends of the earth , and he shall give strength unto his king , and exalt the horn of his anointed . mark , friends , the exaltation of christ it lieth in the destruction , of his implacable enemies , ps. . . the lord said unto my lord , sit thou at my right hand untill i make thine enemies thy footstool : he shall give strength unto his king : jesus christ is the king of gods own appointment , a king that god hath given unto his subjects , isa. . , . for unto us a childe is born , unto us a son is given , and the government shall be upon his shoulder ; and his nme shall be called , wonderful , counseller , the mighty god , the everlasting father , the prince of peace . of the increase of his government and peace , there shall be no end , upon the throne of david , and upon his kingdom , to order it , and to stablish it with judgement and justice , from henceforth even for ever . the zeal of the lord of hosts will perform this . that same jesus that is the king of his saints and people , that jesus shall also be the king over all the nations : rev. . . to him that overcometh , will i give to sit with me on my throne , even as i also overcame , and am set down with my father on his throne . so that here you may see that jesus christ hath a throne , which he calls more properly his throne . now what this overcomer shall do , you may see in rev. . , . to him will i give power over the nations ; agreeing with that parable that christ spake of , concerning the lord and his servants : to him that had gained ten talents , his lord saith , be thou ruler over ten cities ; and to him that had gained five , over five . but let us a little consider this sweet prophecie of the ninth of isaiah . some expositors have much reasoned whether they should call isaiah a prophet , or an evangelist . and truly , though all these names that are given unto christ be sulfilled in respect unto his people in the state of grace , ( for he is the wonderful counsellour of his people in all straits and difficulties , and he is the mighty god , for his own arm hath brought salvation , and he is the everlasting father , and he is the prince of peace ; for christ onely is a believers peace ) but it is said , he shall be king upon the throne of david . now ye know that the throne of david it was in the land of judea over the people of the jews , this is the throne which jesus christ shall have . object . how can that be ? for jerusalem is destroyed . answ. though it be , yet we have the promise of god for it , that it shall be again inhabited , zech. . . and jerusalem shall be inhabited again in her own place , even in jerusalem . yea , we finde that at christs second personal appearance , it is said that his feet shall stand upon the mount of olives , which is before jerusalem , zech. . . and in the same day you finde that he shall be king over all the earth , and there shall be one lord , and his name one , in the . verse . we know also , that as solomon in his succession to the crown was a sweet type of christ , so likewise in respect of his peaceable kingdom , and therein christ shall well be called the prince of peace . now it is very much to our purpose to consider with what difficulty solomon did attain unto the crown ; you have the story in the . of kings , chap. . the whole chapter is very remarkable : you finde that solomons mother in the . verse comes unto king david , and she said unto him , my lord , thou swarest by the lord thy god unto thine handmaid , saying , assuredly solomon thy son shall reign after me , and he shall sit upon my throne , the . verse , and now behold , adonijah reigneth . observe , it is the woman that prevailes with david , and surely it must be the woman ( even the church ) that must prevail with god for the exaltation of jesus christ , for she is said to travel with the man-childe , in the twelfth of the revelation , and she brings him forth at last in verse . now is come salvation and strength , and the kingdom of our god , and the power of his christ : no more accusings then of satan ; no , no , the accuser of the brethren is cast down . now observe how the woman and the churches and saints of christ may agree together in their petition : for as she said , my lord , thou swarest that thy son solomon should reign , so may the church say , lord , thou hast sworn that thy son jesus christ shall reign , in the th . psalm , verse , . well , what follows ? and now ( saith she ) behold , adonijah reigneth . this word , behold , it is an expression of admiration ; behold , my servant whom i have chosen ( speaking of christ . ) truely , it should be matter of admiration unto the sons and daughters of zov , that the lord should have so much patience as to afford the kings of the earth that time which is allotted unto them , but the lamb shall at last overcome them ; we finde that when bathsheba had done , then came in also nathan the prophet , and he comes with the same story : certainly the true prophets of god they will in all generations joyn with the church in that which concerns the glory of god ; and hereby we may come to know who are the false prophets , and who are the true . the false prophets they cry up the beast , and wonder after the beast ; but the true prophets they cry up jesus christ , and admire at his excellency , and are forced to cry out , who would not fear thee , o thou king of nations ! jer. . . and as you read in the following chapters , of the miserable end that did follow them that helped to crown adonijah , so be assured that nothing but misery and destruction will be the end of them that are enemies to the kingdom of jesus christ : but as for those mine enemies that would not that i should reign over them , bring them hither , and slay them before me . this will be christs sentence unto such his enemies at his appearance . it is my desire to run through the whole current of scripture , that the reader may be surnished against all gainsayers . the next scripture that hints unto this truth , is in job . for i know that my redeemer liveth , and that he shall stand at the latter day upon the earth , verse , . yet in my flesh shall i see god , my eyes shall behold him : this was the comfort of jobs knowledge , that he knew that christ was his redeemer . o man , or whoever thou art that readest , what doth thy soul say to this ? canst thou say as job said ? hath christ given thee an entrance into his everlasting kingdom of grace ? believe it , otherwise this truth will afford thee little comfort : he doth not say , a redeemer , or the redeemer , but my redeemer , and this redeemer shall stand upon the earth ; yea , ( saith he ) mine eyes shall behold him : for our vile bodies shall not be taken away from us at christs appearance , but as paul saith , they shall be changed and made like unto his glorious body . and now we come to the . psalm , where you have a plain demonstration of christ and his kingdom , vers. . yet have i set my king upon my holy hill of zion : as sure as ever this was performed in his state of humiliation , so shall it surely be accomplished in his exaltation , acts . . yet this psalm doth more particularly point at his exaltation , when he shall come the second time without sin unto salvation : for it is said in the . verse , thou shalt break them with a rod of iron ; agreeing to that which is said in another place , by the breath of his mouth he shall slay the wicked ; yea , we finde sometimes that god hath so revealed this truth in his word , that it cannot well be understood spiritually , unlesse we will turn scriptures into allegories , as in psalm . where the very translators or expositors of the bible have helped us with this exposition : the nations are exhorted cheerfully to entertain the kingdom of christ . in the . verse it is said , he is terrible , and a great king over all the earth , whereas christ as he is king to his people , he is the prince of peace , isa. . . but see the work that this king is to do , in v. . he shall subdue the people under us , and the nations under our feet : this will be more especially done at his second glorious appearing , agreeing to that in dan . . and another thing that you may take notice of in the psalm , is in v. . where he saith , the princes of the people are gathered together , even the people of the god of abraham . by princes here i understand the saints of god , for they are made kings and priests by christ unto god the father , as the apostle saith , if ye be christs , then are ye abrahams , seed and heirs according to the promise , gal. . . that it is spoken of the saints that shall rule and reign with christ as princes , you may see in isa. . . behold , a king shall reign in righteousnesse , and princes shall rule in judgement . second verse , and a man shall be as an hiding place from the winde , and a covert from the tempest : this is the man christ jesus , born of the virgin marie , crucified , dead , and buried , and ascended : for as he suffered as god-man in the earth , so he shall be exalted as god man upon the earth , witness his own words , who is truth it self , mark . . . and they shall see the son of man coming in the clouds , with great power and glory . christ so coming as he is the son of david , and the son of abraham . now the place whereunto he shall gather all his people , it is said to be the excellency of jacob , which is in the land of canaan . the next psalm that speaks of this truth , is . . o let the nations be glad , and sing for joy : why , what is the matter ? it follows : for thou shalt judge the people righteously ; and lead the nations upon earth . it cannot be denied , but that christ doth govern and dispose of all things , now : but this points at his very personal being as god-man upon the earth , vers. . then shall the earth yield her increase ; i cannot believe that the earth doth now yield the same increase that it did before the fall of adam , but certainly god will make the earth as glorious for the second adam as ever he did for the first . you have also a plain prophesie of his kingdom , psalm . but i passe to the second of isaiah in the second verse : and it shall come to passe in the last dayes , that the mountain of the house of the lord shall be exalted in the top of the mountains : agreeing to that in the fourth of micah , the first . the scripture maketh a difference between the latter dayes , and the last dayes : christ saith , as it was in the days of noah , so shall it be in the dayes of the coming of the son of man . object . but is not christs second coming , called the judgement of the great day , as in the sixth of jude ? where then is any room for dayes ? i answer , that this day of judgement may as well be taken for the thousand years rule of christ as for one days and the scripture doth bear witnesse that there is no difference as to god , second of peter , the third and eighth verse , one day with the lord is as a thousand years , and a thousand years as one day : in the fourth verse , and he shall judge among the nations , and shall rebuke many people . here he is brought in performing his kingly office upon the throne of his father david amongst the nations : the glorious effects of this his kingdom you have in isa. . the whole chapter is a most glorious prophesie of the kingdom of christ , not onely internally in the spirit of his people , but also externally in the world . object . was not this already performed when christ came in the flesh , when the deaf did hear , and the blind see , and the lame leap ? answ. though the prophesie hath a special eye unto that time , and was specially fulfilled then , yet it reacheth unto a higher dispensation , as will appear if we consider the th . verse , and the th . verse : in the th . verse it is said , and an high-way shall be there , and a way , and it shall be called , the way of holinesse . i know not the like expression again in all the scripture , where the way of holinesse is called an high-way ; i do believe that when christ spake of the straight way and narrow gate that leadeth unto life , that he meant the way of holinesse : now we know that an high way it is a broad way , and a plain way ; and yet rightly considered , they do not oppose each other : for while the prince of the power of the aire ( which is the devil ) doth rule and bear sway in the world , he ( as all other kings have ) hath his high way , which is the high way ; of sin , error , and profanesse , and there are multitudes that are found galloping in this way : but the way of holinesse is so strait , that he that walks in that way must walk alone ; but when christ cometh , and shall be king over all the earth , then shall be fulfilled that saying of the prophet isaiah , thy people also shall be all righteous , isa. . . it is further apparent if we consider isa. . the th . verse : by the ransomed of the lord i understand , either the people of the jews in general , or else every true believer in particular : these shall return , and come to zion with songs , and everlasting joy upon their heads ; they shall obtain joy and gladnesse , and sorrow and sighing shall flee away . why gods bringing of his people now unto zion , it is with weeping , and with supplication ; but in this day when ( zion ) the mountain of the house of the lord shall be exalted in the top of the mountains , it shall be with everlasting joy ; agreeing to that in jer. . . therefore they shall come and sing in the height of zion . but in the th . verse there is weeping and supplication , and in the latter end of the th . verse , they shall not sorrow any more at all . certainly then this will be a time of extraordinary spiritual joy , which we expect and wait for , and not an outward glorious jewish kingdom , which some speaking against it , say that we look for : but let such see their portion , it they have a portion in christ , and how gracious christ will be unto them in this his kingdom , in that sweet prophesie of his reign in isa. . . the heart also of the rash shall understand knowledge . i am perswaded that many a gracious heart , in the corsideration of that glorious truth of christs spiritual reign in the hearts of his people over sin , satan and the world , hath cried down this his personal reign upon the throne of his father david , as error and heresie . i might cite much in the behalf of this truth , from isa. . . to the end , but i shall passe over to jer. . . and they shall serve the lord their god , and david their king , whom i will raise up unto them . now observe the time when they shall serve this king , it is when god shall give them to pessesse the land which he gave unto their fathers , as you may see plainly in the third verse : and before they do thus serve him , they shall return and seek him , even the jews that are called the children of israel , hosea . . o ye gentile saints of the most high , what room hath god made in your hearts for the poor jews ? did they think upon us when we were not a people , and shall not we think upon them ? ye that make mention of the lord , keep not silence ; for he hath said that the nation and kingdome that will not serve them shall perish ; yea , those nations shall be utterly destroyed , isa. . . certainly then there is little hopes for england that would not suffer you to dwell amongst us : but faithfull is god that hath promised , and will accomplish , even to set over them that great shepherd and bishop of our souls , the lord jesus christ , ezek , . the next plain scripture is dan. . . and the kingdom , and dominion , and the greatnesse of the kingdom under the whole heaven , shall be given to the people of the saints of the most high , whose kingdom is an everlasting kingdom , and all dominions shall serve and obey him . this is a plain prophesie of christs personal appearing to rule and reign with his saints : if ye consider the th verse , there ye have him mentioned ; untill the ancient of dayes came ; agreeing with that his title in the revelation : i am alpha and omega , the first and the last . this is a kingdom , and dominion under the whole heaven , certainly then it must be on earth ; and then shall that promise be made good , which saith , the meek shall inherit the earth . we do not doubt , ( as a worthy preacher lately said ) of a kingdom in the heavens , in that celestial place of glory prepared for us ; but our god hath promised us a kingdom under the whole heaven ; wherein christ shall be king , that one lord , both over believing jews and believing gentiles . this kingdom it is given him by god the father , who is also called the ancient of dayes ; for as christ saith , i and my father are one , you have it in the . and . verses of dan. . i saw in the night visions ; and behold , one like the son of man , came with the clouds of heaven ; agreeing unto christs words , then shall ye see the son of man coming in the clouds of heaven with power and great glory . i shall plainly lay down my meditations concerning it , and leave it to the judgement of the christian reader , which were this ; christ coming , and the saints bringing of him unto god their father : for it is said in the th . verse , they brought him near before him ; agreeing to that in isa. . . behold , i and the children which thou hast given me . and now being before their father , ( as christ said , i go to my father and to your father , to my god and to your god ) the subject matter of their plea is for a kingdome founded in the sufferings of christ , and so a branch of the new covenant , isa. . . therefore will i divide him a portion with the great , and he shall divide the spoyl with the strong , because he hath poured out his soul unto death . now god the father being faithful that promised , he gives the kingdom unto the son ; agreeing to that in ps. . . give the king thy judgements , o god , and thy righteousnesse unto the kings son , which is fulfilled in dan. . . and there was given him dominion , and glory , and a kingdom , that all people , nations , and languages should serve him ; even him that was despised and rejected of men , a man of sorrows , and acquainted with grief , unto whom the nations have said , we will not have this man to reign over us , even unto him shall this glory and dominion be given , that so that which is written may be fulfilled , at the name of jefus every knee shall bow , and every tongue shall confesse that he is the lord , for he will be king alone in that day , hosea . . the prophet joel is very large in declaring the signs and wonders that shall be , before this great day of the lord , agreeing with those in matth. . the prophet amos is in the latter end of his prophesie treating of the restauration of the children of israel , which take in many special circumstances concerning this truth , and will require a larger treatise then this is : for there is both heighth and depth , and length and breadth in the truths of god . but i passe them over , and shall onely take notice of mich. . . and he shall judge among many people , and rebuke strong nations afar off , vers. . they shall sit every man under his vine , and under his fig-tree , and none shall make them afraid . it shall be a solomons kingdom in respect of peace ; so that in this sense he will come as the desired one of all nations , and this kingdom shall come to the daughter of jerusalem , as you may see in vers . . but more especially in zeph. . . sing , o daughter of zion , shout , o israel , be glad and rejoyce with all the heart , o daughter of ierusalem . now see the reason why : the lord hath taken away thy judgements , and then thou shalt not see evil any more . o how beautiful upon the mountains should the feet of such publishers be , that would say unto zion , thy god reigneth , isaiah . . then shall the saints of the lord sing that song , which none shall learn but onely those who are redeemed from the earth , and from amongst men , rev. . . then shall mount zion sing . zech. . . sing and rejoyce , o daughter of zion : for lo , i come , and i will dwell in the midst of thee , saith the lord . and many nations shall be joyned unto the lord in that day , and shall be my people . verse . . the lord shall inherit judah his portion in the holy land , and shall chuse jerusalem again . there will be such abundance of light in the latter days , that the nations shall be able to see , and to distinguish between the bride and the whore ; the false church , and the true church ; the house of god , and babylon that shall be made the cage of every unclean and filthy bird , even when the gentiles shall come to the light of the jews , which shall be as life from the dead , rom. . . for as sure as ever the lord hath cast them off , so surely will he receive them again : but oh , the dreadfull work that the lord must make in the earth , before he shall have accomplished his designes unto his people ! and for this he hath appointed a day : and oh , that saints and sinners would take notice of it : mal. . . for behold , the day cometh that shall burn as an oven , and all the proud , yea , and all that do wickedly , shall be stubble , and the day that cometh shall burn them up , saith the lord . agreeing unto this , is that prophesie in isa. . . for the day of the lord of hosts shall be upon every one that is proud and lofty , and upon every one that is lifted up , and he shall be brought low . and in vers. . in that day a man shall cast his idols of silver , and his idols of gold which they made , to the moles and to the bats . all which may certifie us of a notable fiery day of tryal , which will come before the great day of christ . and truely , here i may justly take up a deep lamentation in the consideration of that abundance of pride and wickedness which doth abound , not onely amongst the common profane of the world , but also amongst professors themselves : this is a lamentation , and shall be for a lamentation . o , how few have kept their first love ! and such as are in the day of their first espousals , if they be not very watchful , will be caried away with the stream , amongst professors that have cooled in their first love : certainly therefore it is a time for such as fear the lord , to be thinking upon his dishonoured name ; for unto such as fear his name , shall the sun of righteousness arise with healing under his wings . thus far there hath been onely treated of this kingdom from the old testament prophesies : i shall come now to some new testament scriptures wherein it is as clearly affirmed . from mat. . . it is thus written : when the son of man shall come in his glory , then shall he sit upon the throne of his glory : and in the verse , then shall the king say unto them on his right hand . by the man christ jesus , the son of david , the son of abraham , god will judge the world ; yea , and so judge them as he is a king ; or el●e what kingdom shall he have to deliver up unto god the father ? then cometh the end ( saith the apostle ) when he shall have delivered up the kingdom unto the father , that god may be all in all , cor. . , , . mat. . . mark . . luk. . . there god makes a promise unto mary by the angel , that that child jesus which was in her womb , should sit upon the throne of his father david , which is to rule and reign over the house of jacob , as it followeth in the vers. and in order unto this , he shall so come from heaven , as he ascended up into heaven . now there is none that will deny this , but such as will deny christ and scripture too , that he did ascend with the same body with which he did arise : & this is his own testimony of his second coming , when he saith , then shall ye see the son of man coming , act. . , , but until that time , the heavens must receive him , which will be the time of the restitution of all things , act. . . tim. . . paul doth charge timothy upon the account of the appearing and kingdom of christ , to be faithful in the work of his ministry : so that christ as he is king , and in his kingdom , shall judge both the quick and the dead : but when christ shall give up this kingdom unto god the father , ( wch he shall do , cor. . ) then saith christ to his , come ye blessed of my father , inherit the kingdom prepared for you before the foundations of the world were laid . and thus god the father shall be all in all , & the saints shall come into the fathers kingdom : come ye blessed of my father . luk. . . it is your fathers good pleasure to give you a kingdom : and this is a kingdom which was prepared for them , from before the foundations of the world were laid : so that the saints of god , besides that kingdom that they shall have upon the foundation of the world , shall have a kingdom prepared for them , from before the foundation of the world was laid , which is a house eternal in the heavens . amongst the twelve chosen apostles of jesus christ , john was the beloved disciple , who lay in the bosom of christ ; and therefore he did deeply share in afflictions for christ ; and being banished into the isle of patmos , there he had the glorious things that do belong unto this kingdom opened unto him : it is the revelation which god the father gave unto christ , and christ by his angel revealed unto john ; i john ( saith he , in the ninth verse ) who also am your brother and companion in tribulation , and in the kingdom and patience of of us christ : john , and the saints that he did write unto , were travelling towards this kingdom ; yea , and they were in the way too , and that was through many tribulations . you have in the third verse a blessing pronounced upon him that readeth , and they that hear and keep the things which are written in this prophesie ; that is , keep up the testimony of them , and the power of them being manifested in their lives and conversations . now see those sweet motto's that he gives to christ in the fifth verse : first , he is the fathful witness , and that in respect of that witness that he did hold forth in the world to his fithers glory . and secondly , in respect of that witness that he beares unto his people by his spirit , and that is a witness that he holds forth by his spirit unto their spirits , that they are the children of god , rom. . . secondly , he is called the first begotten of the dead , as the apostle argues it in cor. . . for since by man came death , by man came also the resurrection of the dead : and in verse , he speaks of christ as being the first fruits , agreeing to that in col. . . where he is called the first born from the dead . thirdly , he is called the prince of the kings of the earth ; and this very manifest in scripture : he is often called the king of kings , and lord of lords . but i shall speak something of that which he delivered to the pharisees , mat . . if david then call him lord , how is he his son ? it was the question that christ put unto the pharisees ; what ( saith he ) think ye of christ ? whose son is he ? and they answered him . the son of david . how then ( saith christ ) doth david call him lord ? as in psalm . . so that by this it doth appear , that christ is both davids lord , and davids son : he is davids lord , not onely as he is lord of heaven and earth , but also as he is king of kings , and lord of lords . and thus he is davids lord , and davids prince , as well as nero's prince , or any other wicked prince that ever was upon the earth . again , he is davids lord , in respect that he shall sit upon david's throne ; and this is that which david by faith did foresee , and that which is promised christ in luk. . , , . now i hope that there is none that will deny that christ is the son of david : for taking upon him our sins , he must of necessity take upon him our body ; a body hast thou prepared me . and thus he was in all things like unto us , sin onely excepted ; and that the scripture might be fulfilled , he is born of a virgin , isa. . . compared with mat. . . i am perswaded in my very conscience , that the clearing up of the birth of jesus christ , with his personal appearance in the flesh , to suffer and dye for sinners , together with his personal appearance in glory hereafter , will be the doctrine that god will make effectual in order unto the conversion of the jews : for i understand that herein lyeth their blindness , which was also in their forefathers , an expectation of the messiah in a state of glory ; but what saith christ unto this ? o fools , and slow of heart to believe ! ought not christ to have suffered these things , and so to have entered into his glory ? luk. . . so that the very foundation of christs exaltation , lieth and consisteth in his humiliation : because he was despised and rejected of men , a man of sorrow , and acquainted with grief , therefore shall he come in the glory of his father , and in the glory of his holy angels . this truth is farther confirmed from rev. . . he that overcometh , and keepeth my works unto the end , to him will i give power over the nations , even as i have received of my father . psal. . . the saints , as the scripture speaks , are heirs , joynt heirs , yea , co-heirs with jesus christ , and therefore he having received of god the father to have power over the nations , he will give the same power over the nations unto his saints that do overcome : and as he did overcome sin , death , satan and the world , and is now set down in his fathers throne , so also he hath a throne ( even the throne of his father david ) that he will give his overcoming saints to sit down upon with him , rev. . . in rev . . it is thus written , and the seventh angel sounded , and there were great voices in heaven , saying , the kingdoms of this world are become the kingdoms of the lord , and of his christ : from hence it is very plain , that they are the kingdoms of this world , which shall be given unto jesus christ . and the devil , that red dragon , that devouring lyon , that old serpent , did know full well of this , when he came to tempt christ : for after that he had failed twice , he comes , in the third temptation , with this : all the kingdoms of this world will i give thee , and the glory of them , so thou wilt but fall down and worship before me , mat. . , he knew it with a witness , from the very first promise that god gave unto fallen man , the seed of the woman shall break the head of the serpents ; which is , christ , born of the virgin mary , and manifested to destroy the works of the devil . object . whereas you speak here of a thousand years reign , it is said in this verse , that he shall reign for ever and ever . i answer : i do believe that a thousand years is a type of perfection ; and therefore we cannot read of any of the sons of adam that god did suffer to live a thousand yeers ; to demonstrate unto man , that there is no persection here in this life : but then see the limitation that this word ever hath in scripture , in psal. . . it is for ever , as long as the sun . but let us take a little notice how the nations will take this : it is said , they were angry , vers. . so that while the saints are praising and rejoycing before god , with great admitation in the enjoyment of this salvation , the nations will be sretting and vexing to see what is come to pass : for thy wrath is come , and the time of the dead , that they should be judged ; all christs implacable , impenitent enemies do but heap up wrath , against this day of wrath , for this will be a day of judgement wherein christ will give to every man , according to his works ; yea , god will have an account of the very carth which he hath let out unto the sons and daughters of adam , for it is said , he will destroy them which destroy the earth . and certainly , this is that the church of christ is now in pain for , and crying , travelling to be delivered , even of this man child , who shall rule all nations with a rod of iron , rev. . and that because of that great joy which they will receive when christ is exalted ; for the saints they are such as love the appearance of the lord jesus christ , tim. . . for when he shall come in flaming fire unto his enemies , he shall be with his people as a lamb : and i looked , and lo ! a lamb stood on the mount zion : here is fulfilled that prophesie in psal. . yet have i set my king upon my holy hill of zion : so that he will be both king and lamb upon mount zion . mount zion , as it is written , shall be exalted above all mountains ; and the name of jesus , upon this exalted mountain , shall be exalted above every name , and then shall the saints of god sing the song of moses and of the lamb , saying , great and marvelous are thy works , lord god almighty ; just and true are thy wayes , thou king of saints , rev. . . now it will be to our purpose to consider in what respect these shall be said to sing the song of moses , which is typical ; for i believe that both jews and gentiles shall sing this song : and they sung a new song , saying , thou art worthy to take the book , and to open the seals thereof , for thou wast slain , and hast redeemed us to god by thy blood , out of every kindred , and tongue , and people , and nation ; and hast made us unto our god , kings and priests , and we shall reign upon the earth , rev. . , . so that out of every people , christ will have a peculiar people . now let us see how well the children of god travelling towards this new jerusalem , and the children of israel towards the land of canaan , will agree together . first then , to take in the spiritual meaning ; as the children of israel were in egypt , under sore bondage ; so are all the sons and daughters of adam by nature , under the bondage of sin and satan , and led captive by him at his pleasure , tim. . . now the lord by the hand of moses , he brings them out of egypt , and they are set safe over the red sea , and now for the land of canaan : but they came not thither , for we read of their sad fall through unbelief , heb. . . so the lord , by the death of jesus christ , hath set out a way for all towards the heavenly canaan , but few come thither , and why so ? many are called , but sew are chosen ; one of a tribe , and two of a family , as the scripture witnesseth , many that are first shall be last , and the last first . secondly , if we look at the mystical meaning , then by egypt we are to understand babylon , mystical babylon , amongst whose inhabitants there is egyptian darkness , and the lord now in the dayes of the gospel having called and brought his people out of babylon , while they stand upon a sea of glass mingled with fire , they are inabled by the spirit of god to sing : they sing the song of moses , and of the lamb , saying , just and true are thy wayes , thou king of saints , isa. . . the israel after the flesh , they sing , being delivered from outward enemies ; the israel after the spirit they shall sing , being delivered from all their enemies , both inward and outward . in rev. . you have the great joy and rejoycing of the saints at the downfal of babylon , whilst the kings of the earth which have committed fornication with her , and the merchants of the whore are weeping , and wailing , and crying out , alas , alas ; the saints they shall be saying , alleluiah , salvation , and honour & glory , and power unto the lord our god , even so amen . alleluiah . it is a praising and rejoycing in the lord , for his great judgements and vengeance which he had taken ; and to this end christ was anointed , to proclaim the day of vengeance of our god , isa. . . & . . & . . but in what posture then shall the saints be in that day ? you may see in the . vers. let us be glad , and rejoyce , and give honour to him ; for the marriage of the lamb is come , and his wife hath made her self ready . well , amongst all this vengeance and judgement , let us see what will be the name of jesus christ , and that is , king of kings , and lord of lords , vers. . we come now to rev. . . we have presented unto us an angel coming down from heaven , having the key of the bottomless pit : whether christ be meant here by this angel , or no , i shall leave that to the judicious reader ; with his meditations upon rev. . . where christ faith , i have the keys of hell and death : now this angel layeth hold on the dragon , which is satan , and bindes him a thousand years ; and he is cast into the bottomless pit , with a seal upon him . some there are that do imagine , that this thousand years was in the time of constantine ; but i see no ground for the truth of it : for when he shall be bound , the nations shall not be deceived with any false worship , as ever hitherto they have been , since the man of sin , that son of perdition , hath been up ; and that he was loosed in the time of wicked hildebrand a necromancer : but the words here in the . vers. faith , that after his binding , he must be loosed for a little season : now the wise man faith , there is a time , & a season for everything : and if the time since , in the scriptural account , can be lookt upon as a little season , yet where hath satans work been ? for i believe , that satan is yet at his first work , in being a lying spirit in the mouthes of false prophets , and so deceiving the nations in the things of god , and of christ , and carrying on the mystery of iniquity ; and at this work he is new very busie , labouring to pervert foundation-truths by sinful suggestions into our hearts . i know it by mine own experience : for he hath been very much labouring to blind my understanding and judgement in a foundation-truth : but o for ever blessed he that faithful high priest , the lord jesus christ , who knowing all his plots , hath still kept my faith running out upon his word , with an answering , it is written . but now his last work that we read he shall do , is to gather the nations against this beloved city , to their final destruction : he is no sconer out of prison , but he goes to his work , and loseth no time : it is said , that he went out to deceive the nations which are in the four quarters of the earth . why it is reported by writers , that jerusalem is in the midst of the earth , and so in this sence christ will rule in the midst of his enemies , as it may truly be said , when christ taketh possession of any heart ; why there is flesh , and sin , and the world : i , but christ he is king , & he keeps his throne , and will at length bring them down under his seat , though for a time ( for ends best known unto the lord ) they may have their lurking corners in the soul . now when satan had cathered them together , the next news that we finde , is their general destruction by fire , which i believe is the general destruction of the whole world , with all things that are therein . heaven and earth shall pass away ( faith christ ) but not one tittle of my word , until all be fulfilled : for i finde that the general judgement of the righteous and the wicked , it followeth afterward , and then shall those wicked ones who were in that last conspiracie against christ and his people , and so filled up the measure of the sins of all the serpents seed . that went before them , be condemned before his tribunal : for the book shall be opened , and every one shall be judged according to his works . but before this throne and judgement of christ , upon this white throne , by himself particularly spoken of in vers. . we have divers thrones spoken of in the fourth verse : and judgement was given unto them who had not worshipped the beast nor his images and they lived and reigned with christ a thousand years ; but afterwards christ who is the elder brother , is sole judge of all ; and having finished the judgement , he delivers up all into the hands of god the father : then shall the saints , above what they know now , know with admiration , that the son and father are one , and they one in them , according to christs prayer , joh. . , . now in order unto their reigning with christ , they must be brought forth by the enjoyment of a resurrection : and this i judge to be the first resurrection , which shall be only of the saints that sleep in jesus ; for the dead in christ shall rise first , according to st. pauls doctrine , thes. . . and corin. . christ the first fruits , afterwards they that are christs at his coming . i know there are some that will apply this resurrection to the resurrection of the soul out of the grave of sin and corruption : well , i shall not much controvert it ; but whoever i see so risen , i do not question his part in the first resurrection : for it is said , blessed and holy is he that hath part in the first resurrection : it doth not speak of sinners , but of saints which had not worshipped the beast , neither his image , they lived and reigned with christ a thousand yeers ; but the rest of the dead lived not again , until the thousand yeers were finished . quest . but what are the rest of the dead that have not their part in this first resurrection ? answ. we have them set down in rev. . . and i am sure there is not a saint amongst them ; they are the fearful , and unbelieving , and abominable , and murderers , and whoremongers , and sorcerers , and idolaters , and all lyars ; and where shall all these be ? why these shall be without ; for without are dogs and sorcerers , rev. . . without ; that is , without this holy city new jerusalem coming down from god out of heaven ; so that they shall not see that transcendent glory , which will be manifested in this city , a glimpse of which the lord even now sometimes lets down into the spirits of his people , that so they might with the apostle groan for the adoption , to wit , the redemption of our bodies : yea , he witnesseth that the whole creation groans for this , even for the manifestation of the sons of god ; and they that had received the first fruits of the spirit , groaned also . o then how shall the saints of the latter dayes that are under the great promise of the father , groan and travel for the accomplishment of these things ! and surely such that are in some measure delivered into the beauty , and spiritualness , and glory of this glory , cannot but long and desire to be unclothed , that they might be cloathed upon : john , in this chapter , saw a new heaven , and a new earth , which was prophesied of long before , in isa. . . and there you have a description what this new heaven and new earth is , in the verse , for behold , i create jerusalem a rejoycing , and her people a joy . a new heaven indeed , when jerusalem which now is , which is in bondage with her children , shall rejoyce with that jerusalem which is above , which is free , and is the mother of us all , which shall come downe from god out of heaven : there shall also be a new earth , for the divell being bound up , there will not be that enmity in the hearts of earthly men , neither to the saints nor amongst themselves , but according to the prophesie in isa. . last . the lyon and the lamb shall lie down together . vers. . and i saw the holy city new jerusalem coming down from god out of heaven , prepared as a bride adorned for her husband . john in the time of all this revelation was in the spirit , rev. . . i was in the spirit on the lords day ; and all that was revealed unto him was spiritual , from first to last : he that readeth , let him understand . i saw ( saith he ) the holy city ( for nothing that is unholy can enter in ; flesh and blood cannot inherit the kingdom of god . ) it is a city , and it is a holy city ; and certainly this is the city which abraham by faith looked for , while he was a stranger in the land of promise , heb. . . for he looked for a city that hath foundations , whose builder and maker is god : this city hath foundations , as you may see in the fourteenth verse , and god is the builder and maker of it , for it is of his creation . this holy city , this new jerusalem , it is said to come down from god out of heaven : doth not this plainly demonstrate unto us that the saints shall come down from heaven , according as it is written , the lord thy god shall come , and all the saints with him ; and in phil. . . for our conversation is in heaven , from whence also we look for a saviour , the lord jesus christ : this is an expectation of christ from heaven , and i see no difference between this expression and that of christ's , i am the true bread which came down from heaven : now see in what manner this holy city doth come down , and then consider whether it will be any way a disadvantage unto the saints , to come down from heaven , for they come as a bride adorned for her husband . ( o blessed union ! ) all the saints are christs bride , the whole general assembly and church of the first-born , whose names are written in heaven , they do but make up the lambs wife ; and thus she shall come adorned for her husband , that is , without s●o : or wrinkle , as will appear if we compare spiritual things with spiritual . for here christ doth by his spirit and word espouse us unto himself , cor. . . o but there is a marriage day , rev. . . and then it shall be granted unto the bride to be arrayed in fine linen , clean and white , which is the righteousness of the saints : blessed are they which are called unto the marriage-supper of the lamb . christ he is the kings son , according to psal. . and god the father he will institute a supper for his sonne , which is called the mariage supper of the lamb , a supper that shall begin , when all other suppers shall have ended : this doth not any way diminish from the souls feeding upon christ here , according unto christs words , my flesh is meat indeed , and my blood is drink indeed ; but this is a supper the which all the saints shall be called unto , that they might be married unto christ , who were in this life espoused unto christ , and therefore when ye have the cry at midnight , it is said , behold , the bridegroom cometh christ comes unto his saints , as a bridegroom in the glory of his father and of his holy angels : the saints , they meet christ as the lambs wife , yea , as a bride adorned for the bridegroom , that although he comes at midnight to the ungodly , and to the seeming godly foolish virgins without christ in the world , yet it is the saints morning-star , that infallible signe of day unto them . in the third verse : and i heard a great voice out of heaven , saying , behold ! the tabernacle of god is with men ; heaven it self will witness unto this truth , [ behold ! ] where-ever we have this word , it speaks out something of admiration , that his people might know the certainty of that which is promised : you have it in isa. . . behold , my servant shall deal prudently , he shall be exalted and extolled , and be very high . christ jesus the son of the eternal god , though equal with god , yet he took upon him the form of a servant , my servant shall be extolled ; yea , and as it follows , the kings shall shut their mouthes at him , &c. it is said of this new jerusalem in the fourth verse , and the kings of the earth do bring their glory and honour into it . in the fourth verse : and god shall wipe away all tears from their eyes , and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain , for the former things are passed away . here are the saints in their perfect state , a sinless state ; for surely if there shall be no more crying , there shall be no more sinning : when a saint sins , god will take care to bring him unto godly sorrow . o but this is a state without sorrow : sin is a way of pain , but the former things shall be passed away . a saints grief is either first for himself , or else secondly , for the sins of others : why in both these respects sorrow and sighing shall flee away : if it be in himself , it is from a body of sin , a law in his members warring against the law of his minde . o but this vile body shall be changed , and ( as it is written ) made like unto his glorious body . secondly , sin in others is that which doth often grieve the gracious heart , as it tends unto the dishonour of christ : but in this state the saints shall have no such cause of grief , for christ alone shall be exalted and admired in them that believe . i might cite much more in the behalf of this truth , from divers other verses in this chapter : but i pass by them all unto the last verse : and there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination , or maketh a lye , but they which are written in the lambs book of life : though it hath twelve gates of enterance , yet at these gates there are twelve angels . there is such a glory of god in the new jerusalem , as would even torment a poor sinner to be in the presence of it , as you may see in the eleventh verse . as they see not here into that kingdom of grace , set up in the heart of a believer , which consists in peace and joy in the holy ghost , so they shall not see into that kingdom of glory that the believer shall be possess'd of , and shall be revealed in him : no , no , it is the saints onely , that can give the description of both , psal. . . and thy saints shall blesse thee , they shall speak of the glory of thy kingdom , and talk of thy power ; to make known unto the sons of men his mighty acts , and the glorious majesty of his kingdom . i come now to rev. . . and there shall be no more curse ; but the throne of god , and of the lamb shall be in it , and his servants shall serve him . vers . . and they shall see his face , and his name shall be in their foreheads . and there shall be no night there ; and they need no candle , neither light of the sun , for the lord god giveth them light , and they shall reign for ever and ever . such as shall be brought unto this state of glory , shall never more know what belongs unto the curse : for they being redeemed from the curse of the law , christ being made a curse for them , they shall also be delivered from death into a state of immortality ; and therefore they are said to reign for ever and ever : here the saints shall see that beatifical vision , and be perfected in that glory which in some measure was here revealed in them , ( according as the apostle saith ) he revealeth them unto us by his spirit : they shall see his face , and his name shall be in their forehead : this name is that name which jesus christ shall write upon him that overcometh , even the name of my god , and the name of the citie of my god , which is new jerusalem , which cometh down out of heaven from my god : and i will write upon him my new name , witnessed in rev. . . agreeable unto this is that prophesie in isa. . . for the lord god shall slay thee , and call his servants by another name : but this in the time of this new jerusalem state , as you may see in vers . . whereas formerly men blessed themselves in the abundance of their enjoyments , there shall be no such generation here ; but he that blesseth himself in the earth , shall blesse himself in the god of truth ; and whereas formerly the land hath mourned because of oaths , now he that sweareth in the earth shall swear by the god of truth : and there shall be no night there , and they need no gandle , neither light of the sun , for the lord god giveth them light , and they shall reign for ever and ever . it hath been night long enough , but now the day shall dawn , and the shadow shall flee away , and it shall be such a day , as night shall never follow it , yea , such a day as shall not need the light of the sun , if by the sun we may understand , as also by the moon , to be held fo●●h unto us the ordinances of the gospel in this respect , in this respect there will be no need of these , because we shall no more see darkly as through a glasse , ( though much glory is so manifested but we shall see him as he is , isa. . , . now here i would speak a word unto such who professing themselves to have gone through all , and do look upon others as carnalists & legalists that walk in the practise of ordinances . certainly if in this state there is no need of these , we may safely conclude that untill this state there is need of them , and that it is the will of god that his people should walk in them according as it is written in isaiah , thou meetest him that rejoyceth and worketh righteousnesse , and remembreth thee in thy wayes . we are so frail and to apt to be taken in the snare of iniquity , that we have need to be instructed in many things , ( as the apostle saith ) though we know them already : and if satan can but once finde us in that sin of spiritual pride , then it is to be feared that he will beguile us as once he beguiled eve ; for it is the lords revealed method to discover himself in love and mercy , in , and through his own appointments : but i would not limit the holy one of israel , neither yet would i set up the ordinances as to the bare use and practise of them , without the enjoyment of god in them , or above the enjoyment of god without them : he gave some apostles , some prophets , some evangelists , for the perfecting of the saints ; and this should be the great aime and end of saints in the use of ordinances , to presse forwards after perfection , if that by any means they may attain unto the resurrection of the dead , which paul pressed after , but yet did not leave nor forsake any of the least of gods ordinances : wherefore return , return , o shulamite , unto the stock of thy companions , return , o back-slidden israel ; for god will heal thy back slidings , for the redeemed of the lord shall return and come unto zion , isa. . ult. o hasten into the way of righteousnesse , and get thee out of all filthinesse both of flesh and spirit , before that word come out , he that is filthy , let him be filthy still , vers. he which testifieth these things saith , s●●ely i come quickly , amen . even so come lord jesus . i had thought here to have concluded all : but my thoughts being altered , i have desired to speak a word unto all , whether saints or sinners . and first , unto the poor sinner : alas , what is all this unto thee ? i will tell thee what it may be likened unto , it may be likened unto a man that tells a poor captive bondslive of a glorious kingdom , with the liberties and priviledges of the subjects , and the goodnesse of the prince , but all this while this poor man is in his chains and fetters , and may cry out , what is all this to me ? why , it may be that thou wilt say that thou doest believe all this , and thou doest believe that christ shall have a kingdom ; this thou mayest believe , and believe no more then the history of the gospel : and what will it profit thee to know the history of christs reigning without thee , and not be acquainted with the mystery of christs reigning , within thee ? it is only such as have followed christ in the regeneration , such onely as have here been made partakers of the spirit and grace of this kingdom , that shall hereafter be taken into the fruition of it . wherefore well it is to be noted , that christ said , straight is the way and narrow is the gate that leadeth unto life , and few there are that finde it . truely , we may say , few there are ●hat seek it , and of the a few many shall strive to enter in , which shall not be able . should we then make this atheistical conclusion , to what purpose should we strive ? ( god forbid ) but as christ saith , strive therefore . there are many that will bid fairly for the kingdom , but will not come to the set rare : some there are that bid too little , and others there are that bid too much , and the last are worse then the first . they that bid too little , are they that would give christ a part of their hearts , but would keep the other part for the world ; they would cut off a left hand sin , but not a right hand sin : but let such know that christ will either have all , or none at all . the second sort which bid too much ( not that any can either bid , or give too much upon a right account ) are they , that when the gospel saith , he every one that thirsteth , let him come without money , and without price ; yet these will bring something of their own , and so from some qualifications within themselves , would set up a saviour of their own , which is directly opposite to the minde of god , in his revealed word : and oh that such would consider these two ●criptures , act. . . cor. . . alas , were we but made sensible with the church in isaiah , that all our righteousness were but filthy rags , we would never willingly appear so before the king of glory . truly poor sinners may be likened unto a company of strangers , unto whom a prince resorting , makes proclamation of a precious pearl that is to be had , onely for coming & receiving it : now these strangers not believing the proclamation , either first neglect to come , or else further questioning his faithfulness , bring with them their country coin , which is but stones and rubbish . truly the comparison is rather too short to hold forth the free-grace of god in jesus christ , who hath made proclamation , let him that will , come , and take of the water of life freely . christ jesus is both prince and pearl , who hath made proclamation by himself , and by his saints , of himself , unto poor sinners ; they are the strangers ( for so are all sinners ) that questioning his faithfulness , will not come ; as christ himself saith , ye would not come unto me , that ye may have life ; and this is that , when the spirit of god comes , it will convince the sinner of this great sin of not believing in christ . the second sort are they that undervaluing the worth of this pearl , will bring something of their own to purchase it : if god the father had set a price upon christ , for every one to pay , before he should receive him , ah ! wo had been to all poor sinners : but now christ is to be given , he is not to be bought . object . in mat. . , . it is said , the merchant bought the pearl . the parable is very significant , but doth no way contradict what hath been affirmed . first , if we consider the merchant in his seeking condition , he is seeking goodly pearls : the young man in the gospel comes to christ , saying , good master , what good thing shall i do to inherit eternal life ? and being directed , but not carryed forth thereunto , by the power of the love of christ , he uttrely failed : but now this merchant being directed to seek for christ , and finding of him , is enlightened from above to see him to be the pearl of great price , & so sells & hates , & forsaketh all for christ . now in his finding of him , it is plain that christ first found him , as he saith , ye have not chosen me , but i have chosen you , mat. . , . lord , ( saith peter ) we have left all , and followed thee ; and paul counted all things dung and dross , and was willing to suffer the loss of all things that he might gain christ ; which was onely the working of the love of christ dwelling in him : o poor sinner ! what is it that stands in thy way ? is it hills or mountains ? all the opposition that either sin or satan can make against thee ? why behold , he comes leaping over the mountains , and skipping over the hills ; even he whom thou hast made thine enemy , first seeks for a treaty ; o give him entertainment while he knocks at the door of thy heart ; and say , welcom jesus , rule and reign in the midst of thine enemies , and let all thine enemies be made thy foot-stool . but thou wilt say , i am a very bond-slave unto my sins and corruptions : why of a captive slive christ will redeem thee , and make thee his servant ; and canst thou desire a greater dignity then to be a servant of jesus christ ? and that faith may have a ground for this , see isa. . . paul the chiefest of the apostles glorieth in this , that he was the servant of jesus christ , rom. . . and when once thou art the servant of jesus christ , it will no longer then be thy complement unto men [ your servant , sir ] for saints are bought with a price , that they might not be the servants of men , cor. . another it may be , will say , i have been an enemie unto christ , and to his wayes , and to his people : truly this is a very bad condition , yet christ makes friends of enemies : all sinners are enemies , but god commended his love unto us , in that while we were yet sinners , christ died for us ; therefore it is high time for thee to see that thou lovest aright , and hatest aright : if thou lovest rightly , thou lovest god ; if thou hatest rightly , thou hatest the world . see what james saith , jam. . . know ye not that the friendship of the world is enmity to god ? whosoever therefore will be a friend of the world , is the enemy of god . and john saith , love not the world , nor the things of the world . if any man love the world , ( either the lusts of the flesh , or the pride of life , or the lust of the eyes ) the love of the father is not in him . saints do not thus learn christ , who hath said , if any man will be my disciple , let him take up his cross , and follow me . of a vagabond stranger , thou mayst be an adopted son ; of a begger , a king ; and therefore seek not after the kingdoms of this world , but rather profess ( as once the captain of our salvation did before pilat ) my kingdom is not of this world . i shall conclude all that i have to say , with that good word of the apostle peter , in act. . . therefore let all the house of israel know assuredly , that god hath made that same jesus , whom ye have crucified , both lord and christ . peter so preached christ , that he got three thousand souls at that time , in the net of the gospel : a good example for the ministers of the word to take pattern by . and we shall finde that he preached unto them of the visible kingdom of christ , as you may see vers. . knowing that god had sworn with an oath , to him , that of the fruit of his loynes , according to the fl●sh , he would raise up christ to sit on his throne . a scripture it is , so full to the truth , that neither all the sathan-like transformed angelical light , on the one side , or all political , philosophical light on the other side , shall be able to deceive the truly-enlightened soul . now therefore i intreat you , unto whom this shall come , that ye receive it in the love of it and marvail no● that ye cannot hear these things from the great doctors , and rabbies , and clergy men of this our age ; for it is the fathers good pleasure to hide these things from the wife and from the prudent but wo unto them , for their judgment is at band , ( as it is written ) the wisdom of their wise men shall perish , and the understanding of their prudent men shall be hid , isa. . the lord give thee an understanding heart , to try whether these things be so or no . amen . i would now willingly also commend something unto such as are sanctified in christ jesus , called to be saints , even unto as many as are preserved in christ jesus , which have received the white stone , which none knowes but he that receiveth it : that you would shew forth the vertues of him that hath called you , and hath transl●●ed you out of the kingdom of darkness into the kingdom of his marvellous light . i cannot but cry out with the apostle , what manner of persons ought we to be in all holy c●nversations , and godliness ? o it becomes us that look for christ from heaven , to have our conversation in heaven : certainly the knowledg of this truth should makeus to trample upon the world , & the glory thereof , as base & contemptible ; and to content our selves in the worst of conditions , in the quiet hope , & patient waiting of our lord from heaven . surely the coming of christ cannot but yield very much comfort unto the soul that is assured of its interest in christ . are saints the stewards of christ ? then let them know that their lord and master will return and call them to an account : and blessed is the servant whom his lord when he cometh shall finde so doing . are saints the spouse of christ , the bride of that blessed bridegroom ? then let them know , that whatever their afflictions may be in this world , yet their loving husband will return from his long journey , and put an end to all : and let not the saints expect their full deliverance until he come , but rather persecution and suffering while the world stands ; for he hath said , in the world re shall have trouble , and , through many tribulations we must enter into the kingdom ; and therefore it is our duty to arm our selves with the same minde : for if we suffer with him , we shall also reign with him : christ himself hath shewn us the way , and we are called by his name , o let u follow his footsteps . and surely it doth highly concern us to look to it that as christ fore warn'd us , we be not overtaken with surseiting , and dru●kenness , and cares of this life , and so that day come upon us unawares ; we shall hardly win the race , if our hearts be loaded with the things of this world ; and they will so lull us asleep , that we shall endanger our selves to be found sleeping at christs coming , and therefore how doth it become the saints at this day to be provoking one another to love , and to good works , exhorting one another , and so much the more , as ye see the day approaching . o let us consider that our lord is a person of such highness and excellency , that he deserves our waiting for him : for he is the king of kings , and lord of lords . it is but bring faithful unto the death , and enduring unto the end : the battel is but once to be sought , and the race is but once to be run ; but yet the lord knows , that without his sufficient grace , we shall not overcome : and therefore how doth it concern us to take the oyl of the grace and spirit of god into out lamps , lest when the bridegroom cometh , we should be found wanting , but rather to shine as lights set upon an hill , and as bees , sucking honey from this precious flowery truth , from which so many spiders have suck'd poison , as ( if history may be believed ) some out of a notion of this kingdom , to be but meer earthly , and for sensual delights , have run out into all manner of licentiousness , and the devil hath made great use of it against the truth , and no doubt but he will do still : but what faith the apostle ? we can do nothing against the truth , but for the truth ; but truly ( with shame let it be confessed ) we do much in these dayes against the truth , because we do not walk as becomes the truth , but god hath promised ( and we do believe it ) that the redeemer shall come out of zion , and shall turn away ungodliness from jacob , rom. . . and then the inhabitants shall not say , i am sick ; for the people that dwell therein shall be forgiven their inquity , isa. . . oh how greatly now is unity to be desired amongst the saints ! truly i have for a long time been running to and fro , and now i will give you the report of all : but i may truly say , all seek their own , and none the things of jesus christ ; yea even the saints themselves in their several forms , are so zealous about shadows , and are not so careful in the substantial commands of jesus christ , that as for poor way-faring souls , they may cry out and say , lord where are thy disciples , which are to be known by their love one to another ? but may also come upon jesus christ again , and say , tell me , o thou whom my soul loveth , where thou feedest . vvell , let the way-faring man be encouraged , and let the lambs of jesus christ be comforted ; for yet a little while , and there shall be but one shepherd andone sheepsold : and in the mean time , see , that ye are walking in the way that ye should go , even in the way of holiness , wherein the way-faring-man , though a fool , shall not err , but be seeking the way to zion , with their faces thitherward . and oh that the lord would put it into the hearts of his people , according to that isa. . . cast ye up , cast ye up , prepare the way , take up the stumbling block out of the way of my people : surely if ye did but know how the mouths of the wicked are opened against you all , you would quickly shut your mouths that ye have so opened one against another . there are many ( i fear ) that are ready to say , with the fool , in his heart , there is no god ; but it were to be wished that the people of god would continually remember this , that whatever comes to pass , it is that the scripture might be fulfilled : if a judas betray christ , it is because the scripture might be fulfilled , act. . . compared with psa. . . if perillous times come , wherein men shall be lovers of themselves , covetous , and the like ; if because iniqui●y shall abound , the love of many shall wax cold ; or if we should see one servant smiting his fellow-servant , or eating and drinking , building and planting ( which so abound in our dayes , in the excess of them ) come what will come , we may say of all , the scriptures must needs be fulfilled : and herein is to be admired the faithfulness & truth of him who is truth it self , who hath fore-told us all things that shall come to pass unto his second coming . if many should come in his name , saying , i am christ , it is that the scripture might be fulfilled : but believe it christian , whoever thou art , no true christ comes until jesus comes , who shall come in the glory of his father , and of his holy angels . so that thou shalt not need to follow lo here , or lo there ; for ( if thou art indeed a christian , one that believeth that jesus is the son of god ) thou shalt appear with him in glory , col. . . again , it is written , that he shall send forth his angels , and they shall gather together his elect from the four windes , that so the prayer of jesus christ may be fulfilled upon all his servants , father , i will that they also which thou hast given me , be with me where i am , joh. . . wherefore ( as the apostle faith ) comfort one another with these words : and certainly hereby will the saints be distinguished in the latter dayes , from all others . because that when such as are but men shall have their hearts fail them in the sight of those judgements , earthquakes , famines and pestilences , which shall come upon the earth , then shall the saints of the most high lift up their he●ds , as knowing that their redemption draweth nigh : unto which duty i will also resolve , in the strength and spirit of the lord , with the prophet , in isa. . , . i will greatly rejoyce in the lord , my soul shall be joyful in my god : for he hath cloathed me with the garments of salvation , he hath covered me with the robe of righteousness , as a bridegroom decketh himself with ornaments , and as a bride adorneth her self with jewels . for as the earth bringeth forth her bud , and as the garden causeth the things that are sown in it to spring forth , so the lord will cause righteousness and praise to spring forth before all the nations . hosanna unto david's son , the lords anointed one , who shall have the dominion upon his father's throne . triumph and shout o heavens high , and let the earth rejoyce ; for why , with might and majesty he shall lift up his voyce . o let the bride prepare her self against this marriage-day , when christ shall bring his saving health unto his saints for aye . let sinners come , and now fall down , and worship at his feet : for he alone shall have the crown , when his with him shall meet . before his golden scepter fall ; then know assuredly , his iron red you shall not feel with grief and misery . his bleeding wounds , out-stretched arms , and yearning bowels sure run towards you , that from all harms you might alwayes endure . he is the sure foundation-stone , jehovah's treasury , he is the choice and lovely one , unto the faithful eye . he is true wisdom for the fool , the sure and certain way ; meat , drink and cloathing to the soul that trusts in him alway . he is the first , and eke the last , was dead , and is alive , and lives for aye : o then to christ all honour , glory give . if to the father thou wouldst go , he is the onely door : o strive to enter in ; ( why so ? ) few shall ; then strive the more . if unto god an offering thou wouldst put up for sin , it 's christ our priest hath done the thing , our sins were laid on him . a prophet to his saints is he ; a king to rule and reign : king , priest and prophet thou may'st be ; thy title hee 'l maintain . acquaint thy self now with the lord , his name , and dwelling place : be guided by his spirit and word till thou hast run thy race . o virgins know , both fools and wise , the bridegroom is at hand , he comes , he comes , let this suffice : but who with him may stand ? it 's he that walketh rightecusly , and speaketh full upright : as for deceit , he sets it by , from evil shuts his sight . his dwelling place shall be on high ; his bread and water sure : his eyes shall see the kings glory , injoy for to endure . what blameless ones ought we to be , that know he will appear ? from worldly cares lord set us free . remaining in thy fear . o let the glory of this day so dwell upon our minde , that we may forward press alway , forgetting what 's behinde . and let the nations know , o lord , thou wilt thy right maintain ; unto the heathen send this word , that jesus christ shall reign . so come , o lord , o quickly come ; the bride shall glory then : this is saints joy , that christ shall come . alleluiah , amen . a post-script . i have now but this one thing more to acquaint the reader withal , and that is , the reason why this little treatise is brought forth into the world . know therefore , all and every one unto whom this treatise shall come , that on a certain time i entered into a publique assembly , where a great rabbi did speak against this truth , and called the professors thereof hereticks : but this i should have minded before , that as i was purposing in my heart to go in , because i thought i might hear something that was good , nevertheless i had this sweet voice behind me , from the spirit of the lord , my sheep hear my voice , and a stranger they will not follow : nevertheless ( wretched man that i was ) i went on , and came in ; and while i was hearing , i had great strivings and struglings in my soul , whether i should speak or no : one great objection was a declaration from the higher powers against the disturbance of any publick minister ; but by experience have i learned that the truth of christ is to be vindicated , rather then the command of man obeyed . but just and righteous was the lord , in that after i had grieved and resisted ( if not vexed ) his spirit , that he should leave me to mine own strength , and so flesh prevailed ; and now at what time soever i came to present my self before the lord , the words of christ stuck as a dart in my heart , he that is ashamed of me and of my words , in this sinful and adulterous generation , of him shall the son of man be ashamed , when he shall come in the glory of his father and of his holy angels . and though i could not for some space of time afterwards see my sin , yet now satan helpt on to the uttermost , so that i was in great fear that i was guilty of that unpardonalle sin ; but the lord , that watched over my soul for good , did first strengthen my faith from the consideration of the unvaluable preciousness of the blood of christ : but still unbelief was very powerful , and great tumults there were in my soul ; yea , i may say , the bones of my peace were broken , sometimes concluding this , and sometimes that , and at the same time under the guilt of another sin that lay heavy upon me , and thus was i afflicted and tossed , but not comforted ; but god that is plentiful in loving kindness , visited my soul with so sweet a promise , so sutable unto my condition , as possibly my soul could wish : for when he was working godly sorrow in my soul , and gave me a sight of him whom i had pierced , yea , when i was mourning for the abomination of others , from isa. . . and had the sence of these sins upon my heart , i cried out in my sorrow , lord , whither shall i be carried away in this stream of iniquity ? it was immediatly whispered into my soul , by the sweet and still voice of the spirit of god , my grace is sufficient for thee . and faithful is the lord who hath fulfilled his promise : for whereas before i did finde that he had taken his holy spirit from me , and i had not the pourings forth of the spirit of grace and supplication ; now his assisting grace was come , and now i consessed my sin freely : i question not but that also his accepting grace is sufficient for me , and his rewarding grace in his due time , even for me also , on whom the lord jesus might have been ashamed . now therefore , in the words of my dear saviour , i do counsel every one that hath an ear , to hear what the spirit saith unto the churches , rev. . a song of praise . a rise , shine forth , my soul , thy light is come ; stand and admire at free-grace and love : the morning-star appears , break forth o sun , with thy sweet rayes , descending from above . disperse all clouds , and gather my souls prayse , my love , my choice , my glory , and my crown : o thou who art the ancient of dayes , to thee be honour , power and renown . sam. grosvenor . finis . notes, typically marginal, from the original text notes for div a e- mr. k●●llys a letter from mr. richard smith to dr. henry hammond, concerning the sence of that article in the creed, he descended into hell, together with dr. hammond's answer. smith, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a letter from mr. richard smith to dr. henry hammond, concerning the sence of that article in the creed, he descended into hell, together with dr. hammond's answer. smith, richard, - . hammond, henry, - . [ ], p. printed for richard chiswell ..., london : . reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- philosophy. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - taryn hakala sampled and proofread - taryn hakala text and markup reviewed and edited - pfs batch review (qc) and xml conversion a letter from mr. richard smith to dr. henry hammond , concerning the sence of that article in the creed , he descended into hell. together with dr. hammond's answer . london , printed for richard chiswell , at the rose and crown in s. paul's church-yard , . to the reader . these two letters are no spurious things obtruded upon the names of the worthy persons betwixt whom they passed ( as some have shamefully done of late with the reverend author of the whole duty of man , and some others ) but are real and genuine : they were found in the study of mr. richard smith ( a gentleman well known to most of the learned of his time ) amongst many other choice papers which he had carefully collected and laid up with a more than ordinary regard ; and are now made publick with advice . r. chiswell . reverend sir , taking notice not long ago of the various expositions of learned men of the sence of the article of the creed of christs descension into hell , and therewithal considering , that the right understanding of that article ( as well as of any of the rest ) is of such concernment , that ( if we believe athanasius's creed ) whosoever doth not believe it ( with the other articles therein contained ) he cannot be saved : i made more diligent inquisition hereinto ; which having done , by perusal of the works of divers writers and expositors of the creed , the arguments , reasons and testimonies produced by them to justifie their several opinions of the true meaning of this article , seemed to me to be much contradictory , obscure and uncertain , so that i could not resolve , how any man confidently or assuredly could fix a firm belief , or relye upon any one of those different expositions , cashiering all the rest , which must be done , there being but one truth to insist upon ; for to believe this or that , is to believe we know not what . thus being not able to give my self any satisfaction herein , at last i called to my remembrance that once it was told me , that mr. john selden , that learned lawyer and famous antiquary ( now in abraham's bosome ) held a singular opinion of his own touching this article different from all others , much afterwards approved by many judicious men : hereupon ( for my own satisfaction ) being desirous to know what was his opinion herein , i went purposely unto him to be resolved thereof ; who freely at my request , declared to me his opinion thereof , which was this , that by these words in the creed , he descended into hell , was meant , that the soul of christ resting in heaven , whither it went immediately after his death ( like as we believe all the souls of the faithful do ) making good his promise to the good thief on the cross , saying to him , to day shalt thou be with me in paradise , luk. . : that soul of christ , i say , the third day after his body had lyen interred in the grave ( according to christs prediction , and application of the prophet jonas lying three days and three nights in the whales belly , matt. . . ) did descend from heaven into hell , ( that is , into the grave , usually in the scripture call'd hell ) and then uniting it self to his body , did quicken and raise it up again from the dead , or place of the dead , which was the grave , unto life in an instant ; all which is undeniable ; herein fulfilling the prophecy of king david , psal . . . ( though otherwise expounded ) thou shalt not leave my soul in hell , nor suffer thine holy one to see corruption : which place of scripture ( granting that by this word [ hell ] in the creed is meant the grave , as the original will carry it ) may very aptly be applied to this descension into the grave : thus , it cannot be denied but that his soul was in the grave in his body the third day after his burial , descending thither to raise it up again to life ; for without the soul , the dead body of it self naturally could not move nor remove : and so the soul being thus descended into hell or the grave , was not left there at all ( as it must be granted by them of the other opinion , that it was left in hell the place of the damned , though for no long time . ) for if it had continued any space of time in the grave termed hell , it so continuing there ( though never so little time ) might have been said to have for that time been left there ; and so this prophecy in that point had not been fulfilled . but i think , no man will deny , that the soul , so soon as ever it descended into hell or the grave into the body there lying , both soul and body without any staying there , was not left there , but in the twinkling of an eye being united together , immediately rose again from the dead , ( that is from the grave , the place of the dead ) and so i say , was not left at all in hell , that is in the grave ; whereby the prophecy in this point ( in leaving the soul in hell ) was upon the resurrection fulfilled . the last part of the verse of this psalm is also fulfilled by the raising of the body incorrupt ( by the power of the deity ) of which there is no question or scruple made . in this opinion of mr. selden's ( granting the word hell to signify the grave ) there is no tautologie , or twice re-iteration of the self same thing , no acurologie or impropriety , contradiction or absurdity , no hysteron-proteron , no disorder in the position of it in the creed , but placed orderly in its proper place according to the series of the creed ; nor is it involved in any mystical sense , trope or figure ( unmeet for an article of our faith ) . but it is a true and orthodox opinion according to the exposition thereof , plain and easie to be understood of the meanest capacity . moreover i observe , that there may be a considerable use made thereof , thus expounded according to mr. selden's opinion , to wit , that hereby is manifested the re-union of christ's soul unto his body in the grave at or immediately before his resurrection , with the time and maner thereof , which in no other article of the creed , not yet in any plain place of the scripture ( that i remember ) not having a various exposition , is directly averred . now besides the several texts of scriptures produced for proof of this opinion of christs descension into hell , the place of the damned , variously expounded , the constant belief and profession of the catholick church for many ages hitherto , and the opinions and judgments of many of the ancient orthodox fathers , and learned and pious doctors of the primitive times agreeing unanimously in the same opinion , are strongly urged in behalf of that opinion , which are not easily to be expunged ; thereby inferring , that , say they , to introduce a new opinion of yesterday's standing into an article of our faith , never heard of before , against and disagreeing with the general opinion of the church throughout all ages hitherto observed , might prove a matter of very ill consequence , and breed much disturbance and confusion in the church , not to be approved of by discreet rational men , but rather ( with more reason ) for the unity of the church , worthy to be exploded . answer ; if it were certain , that such an exposition of christs descension into hell , the place of the damned , as is before suggested , were the true sense and meaning of the said article of the creed , there would be no reason to leave that ancient exposition for a new ; but rather a necessity to subscribe to it , and acknowledge it as the true and proper sense of that article ; but such interpretation being questionable , dubious , and contradicted by many other different opinions of learned and pious men ( though of later times ) the probability or possibility only of the truth of that former opinion ( though never so strongly backt by learned , pious , and orthodox fathers and doctors , who may and have had their failings ) cannot bind the consciences of other men unto an implicite faith , but they may be at liberty to adhere unto such an opinion ( though lately published ) which may by the judgment of other learned orthodox christians , compared with the sacred scriptures , savour in their apprehension of more probability of the true sense of that article , than the former opinion . it may peradventure be likewise objected , that if this opinion of mr. selden's had been intended by the composers of the creed , it is likely , that the time of such descension into the grave , would have been expressed in that article as well as the time in the article of the resurrection . answer ; the time of the descension into hell the place of the damned is not set down in the article ; the knowledge whereof would have been as necessary , as of this , and which is far more intricate to discover than this is : and therefore , if the time of the descension had been thought material , it is likely , it would not have been omitted , being a point controverted ; but in this other exposition , it is not so requisite to be set down , for that the punctual time of his descension into the grave , is apparent to be at the very instant time of the resurrection , being both acted together as one individual article in a moment of time : for by an old tradition , as some say , the division of the twelve articles of the creed was first made by the twelve apostles , every one , say they , setting down one single article ; wherein this article ( made , as goes the report , by s. thomas the apostle ) descendit ad inferos , tertio die resurrexit , containing both the descension and the resurrection , is joyned together in one article ; and therefore , not improperly , it may be thence inferred , that as they were made at first one article joyntly , so the time of the descension of christs soul into hell or the grave , and of his resurrection were both at one time ; and the time of the resurrection is rather mentioned , than of the descension into the grave , to fulfil the scriptures , which mention the time of the resurrection , but not of the descension : yet the lutherans guess at a time when he descended into hell , the place of the damned , which was , as they say , between his burial and resurrection in body and soul ; for they will have it to be after his burial , and before his resurrection , that it might concur with the order of the place thereof in the creed , which is between his burial and resurrection : and others think , wresting psalm . v. . to their purpose , that he descended thither in body and soul about midnight , and rose again about five of the clock the next morning . cramerus de descensu christi , cap. . now , sir , my request to you is , that you will vouchsafe me your opinion ( on which i much relye ) concerning this opinion of mr. selden , which i have opened unto you ; i hope you shall not find me averse from reason , though i may incline happily to one side more than to another , till my judgment be better informed . i have perused some principal places of scripture cited for confirmation of the opinion of the local descent of christ into hell ( noted here in the margent ) : i have likewise taken notice of several opinions of the calvinists and others touching that article , with answers thereunto ; all which being well known unto you , would be tedious to recite at large ; wherein i observe , that some opinions are more probable , and come nearer to the truth in all likelihood , than others : but those and all others being but opinions and not undeniable truths , some more probable than others , i know not ( among so great variety ) which one opinion solely to fasten on ; for as i said , there is but one truth , which cannot consist in contradictions or variable expositions , but to find out that one truth , hic labor , hoc opus est . i confess , i have been too bold with you , being ( as i conceive ) a stranger to you , howsoever an illiterate old man not worthy of your acquaintance , yet a well wisher to learning , and ( though no philosopher yet ) a lover of wisdom and wise men : i should not have adventured to have been thus bold with you , but by the perswasion of mr. royston , bookseller , my friend and old acquaintance , and one that i presume will acknowledge himself obliged unto you for real courtesies . if i have been too troublesome to you , as i confess i have , mr. royston must bear part of the punishment being accessary ante factum . thus with my love and respects unto you , i commit you to the almighty , resting your affectionate friend and servant , r. smith . little more-fields april . indorsed , to his much honoured and reverend friend dr. henry hammond . dr. hammond's answer to mr. smith's letter . sir , to your proposal i offer my sense in the method you have used ; and first to your suggestion from athanasius's creed , that without a right understanding of this and all other articles , a man cannot be saved : it is sufficient , that i mind you , that as there is nothing said in the nicene creed in lieu of this article ; so there is no word of explication of it in the athanasian . the former articles concerning the trinity and christ incarnate , god-man , which had been invaded by hereticks , are there largely explained ; and 't is reasonable thence to say , that the right understanding of them , such as is there set down , and which false teachers had opposed , was strictly required of all men , by authority of all those universal councils , which had thus defined sub anathemate , or pain of heresie , and which that athanasian creed recited : but for other articles , though it require the believing of them , yet not giving any limited sence of them , it binds not to what it hath not declared , i. e. to any other determinate sence of them ; which seemeth to me to leave it free and dangerless , to use all sober means , that search of scripture or tradition , together with the use of the words , especially in the sacred dialect , can help us to , for the finding out and resolving the true or ( if there be a competition of more possible ) the probablest meaning of it . to come then to that enquiry ; there have been three ( and now as by you it appears , there is a fourth ) senses of it . first , that christ in his spirit , went to the place of souls departed . secondly , that his animal soul descended into , and continued in the state of the separation from the body . thirdly , that hades signifies the grave , and so that descending thither , is but an explication of his burial . fourthly , that his soul descended from heaven into the grave , and raised the body . the first of these opinions is subdivided again , some making the place to be hell , or the place of the damned ; and mr. broughton contending against bishop bilson , that it is paradise ; and durand interpreting the descending , only of a virtual motion and the efficacy of his death , to the souls detained there ; and calvin , and our parker from him , understanding by it the torments of the damned , affirm christs descent , to signifie the suffering of them , especially in his soul. you demanded not of me the reasons of not approving any of these , but only my opinion of that which you call mr. selden's , and i have set down for the fourth . and because i see no cause to approve of that , it will be reasonable , that i point out , what i do adhere to , and upon what grounds i prefer it before mr. selden's . that which i adhere to , is this : that as christ's body after his crucifixion and death was disposed of in the grave , so his soul descended to , and continued in the condition or state of the dead till the third day , meaning hereby the very same thing which i suppose to be meant by the first opinion [ that christ in his spirit went to the place of the souls departed ] abstracting only from the ends , which have been variously assigned , by several men ancient and modern , for his thus descending . that he descended for the freeing some out of hell , hath been the opinion of some of the ancients ; as of others , for the opening heaven to those that were formerly kept out of it , and of others for the triumphing over the devil in his own quarter , and shewing openly the victory he had gotten over death and hell ; the last of these i abstain from condemning , having less prejudice to it than to either of the two former , and therefore have set it down in the practical catechism , as that which may piously be believed : but i now desire , i say , to abstract from every of these ends , and not to fix on any other end , but whatshall necessarily and unquestionably arise from the article most simply set down : and herein i suppose i shall best comply with the doctrine of our church , article . defining no more than thus , ( and abstaining from what had been express'd in the article of edward the sixth . ) [ that as christ dyed for us and was buried , so also it is to be believed that he went down into hell ] without any explication : for supposing the word [ hell ] in the article to be answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that word by the origination , to denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invisible , and that by the aequivalent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disappearing , it is to me perfectly indifferent , whether this be understood of a state or a place , so it be the common place of the dead or souls departed , and not any impalement of those , either to torments or bliss . let it be taken for the common place of souls , not limited either to that on one side , which we call heaven ; or what we call hell on the other ; or any third middle place : but indefinitely for the place of souls , i.e. of all souls departed ( wheresoever they are ) and then it will be hardly intelligible , how this differs from a state ; for place properly so called it cannot be , that notion belonging to circumscription or definition ; and as circumscription is only of bodies , so definition which is of souls , will not be commodiously attributed to an indefinite , i. e. the common place of souls ; but some one place , be it heaven or hell , or a third ; and then taking it for a place only improperly , that is all one with that which i call a state ; this i say , because against the interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of the dead , i see it pressed by a very learned man of our church , that among heathen authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always signifies a place ; and this evidence brought for it , because they that killed themselves , & c. and so were dead , and the souls in the state of the dead , were yet by the heathens believed not to be admitted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as from their writers is fully testified . but to this i answer , that making no question of the truth of the observation , i think it perfectly reconcileable with my notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a state ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being aequivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies not only the estate of death , but of disappearing , and then the souls of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that dye untimely being by the heathens supposed to walk and appear ; and so of those whose bodies are unburied , they could not say of them that they were in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which of all others which disappeared was affirmed by them , which being equally true and applicable , whether to the notion of a place or state ( for i deny not that in their opinion the soul of one unburied was in the state of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though he were in state of death , and both of them are denoted , say i , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as i interpret that a state ) the argument is of no force against me , who mean that very same thing by the state of the dead , which they meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they denyed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to descend or to be admitted thither . in like manner when they say that christ by his spirit or humane rational soul descended to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and i , that the animal soul thus descended , i suppose those two to contain no real difference ( as to this matter of the descent ) ; for i use this phrase , because it is by the animal soul in proper speaking , that any one lives , and that is common to man with all other animals , and yet in a man this is not improperly called spirit also ( as breath and life are all one ) mans becoming a living soul , being an immediate consequent of gods breathing into his nostrils the breath of life , gen. . . but because there is another notion of spirit , for the upper immortal soul which passeth not into the condition of death , but was by christ committed into his father's hands ( in respect of which i suppose it was that the thief received promise to be with him that day in paradise , the thief 's immortal soul , with christ's immortal humane soul ) and that distinguished from the living soul , as both from the body , in settingdown the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole of us , thes . . . therefore i choose rather to say the animal soul , for distinctness sake , but mean the same that they mean , who either say soul simply , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spirit , in the notion wherein we render it ghost , matth. . . where it is said of christ , he yielded up the ghost , which proceeds not on such a critical distinction of ghost from soul as that place to the thessal . doth . to either of these equally belongs the force of an argument lately made use of by learned mr. pearson ( on the creed page . ) to prove , that the meaning of the article is , the motion or translation of christs soul to the place of souls . the argument is taken from an opposition which the father 's made to the heresie of the apollinarians , which consisted in this , that christ took on him our humane flesh , without the humane soul , ( his deity supplying the place of that : ) which error of theirs the fathers refute by this , that in his death his soul was separated from the body , in respect whereof he went to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this heresie of theirs equally deprived christ of the rational intellectual and of the animal soul , teaching , that his flesh was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without soul and without mind ; and so the fathers argument against them founded in christs descent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of equal force , whether it were in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mind or soul that he descended , their heresie belonging to both , that is indeed to that soul by which he exercised all the acts both of life and reason when it was in the body , and by separation of which from the body , he was truly dead , his soul departing to the condition or habitation of souls , as his body was laid up in the grave . having thus far explicated this opinion , to which i adhere ; and in doing so , adhere to that other ( abstracted from all consideration of the end ) which hath always been accounted the doctrine of the church of england , ordinarily stiled the local descent ; i shall not need any farther to confirm it ( having largely done it in the practical catechism , l. . sect. . page . &c. ) than by reflecting on the exact propriety this bears both with the order and contexture of the creed , and with that one eminent text cited by the apostle from the psalmist , wherein beyond all other texts this article is undoubtedly founded . for in the creed , after his crucifixion , and remaining so long on the cross till he was dead , commending his spirit into the hands of his father , it follows , his body was interred , and his soul ( in separation of which from his body , the reality of his death consists ) descended , departed into the common place , habitation , state , condition , of the dead ( hovered not above the grave , as the heathen phansied of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( underwent the very same fate that the souls of all other dead men do , and so continued till the third day , and then he rose again . and lest it should be suggested ( as i see it is , ) that taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the state of the dead , descending to that , shall signifie no more , than to be dead : i answer , that if this were supposed to be the utmost that the words by their own force do signifie ( as when jacob said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i shall descend to hades , it is acknowledged it doth ) yet the position in the creed , will assist it to signifie thus much more ; for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a state or condition or habitation or place , though but improperly so called , yet descending to hades being immediately attended with [ the third day he rose again from the dead ] this must in all reason extend the act of dying to a duration , and that duration or space of continuance among the dead as far as to the third day , else there would be ( which is not to be imagined ) a chasme in the creed , no full enumeration of all the parts and steps of the story ; but being thus understood , nothing can be more punctual and compleat in all the circumstances , than the order observed in the creed , is . and for the text of the psalmist recited by the apostle , thou shalt not leave my soul in hades , &c. it is now most expresly fulfilled in , and recited by this article ; that though his body were laid in the grave ( where if it continued above three days , ( the term observed in nature for the revolution of the humors ) it would naturally tend to corruption and putrefaction , and stink , as it is said of lazarus where he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , four days dead ) and his soul gone to hades , the habitation or condition or common place of souls ; yet being there really , in as perfect separation from the body as any soul of dead man is , yet it should not be left there , forsaken there , or in any degree destitute by god ; but before the body should begin to putrefie , that is , in three days space , the eternal spirit his godhead inseparably united both to his soul and body , should re-unite them again , and then it follows the third day he rose . having given so full , and as i suppose clear unquestionable account of the meaning of this article , that it belongs to christs humiliation , the reality and continuance of the separation of his soul from his body , and its being in hades , as that is the place or habitation or condition of separated souls , and being applyed to souls cannot possibly signifie the grave , the repository only of the body , i need add no further prejudices to mr. selden's opinion ; which first if this be true , cannot be the truth ; secondly , belongs not to christs humiliation , but is all one with his resurrection ; thirdly , is a descent from no place , no ascent being before mentioned ; fourthly , is not compatible with any stay of his soul in hades ; both which yet the psalmist , rejoycing that his soul is not forsaken and left there , must import , and the subsequent mention in the creed of the third days rising intimates the third day , the stay , the rising , the humiliation : fifthly , is founded in hades , signifying the grave or repository of the body , which generally and by the origination of the word belongs to the habitation of souls , and is used in scripture sometimes , where it cannot be meant of the grave , as gen. . . i will go down to the grave , ( we render , ) to my son mourning , spoken of jacob in relation to joseph , whom yet he believed torn in pieces with wild beasts and not at all interred . sixthly , if this be not sufficient , then remember that it was god , rom. . . acts . . the spirit , that is , divine spirit , pet. . . rom. . . that raised up jesus from the dead , and therefore it may not be attributed to his animal or humane soul going down into the grave and fetching out the body ; at least thus it cannot be in the place of the psalmist ; for there it is equally attributed to god , that he shall not leave his soul in hell , and not suffer him ( in respect of his body ) to see corruption : which must therefore unquestionably be understood , first , of gods doing the whole work in general ; secondly , in gods rescuing the soul from hades , in which he was detained ( and preserving the body from corruption to which it was lyable . ) which is quite contrary to mr. selden's interpretation , which supposeth the soul not to be at all detained there , and consequently not the patient but the agent in the rescue , when 't is evident that god is the agent , equally in respect both of soul and body , and the soul as the body , the patient , and therefore the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the passive . seventhly , one argument more i shall propose to you against this sense ; the aquileian creed is observed to have been the first in which this article is exprest , and in this there was no mention of christs burial ; the same is visible in that which we call the athanasian : now though from hence i conclude not ( as some have done ) that it is all one with burial ( for it may be burial , and somewhat more , disposing of the soul as well as the body , during the space of separation ) yet sure this may i conclude , that it cannot with any probability refer to the raising him out of the grave ( as mr. selden's phancy imports ) when there had no mention of his being there , preceded : for what tolerable sense would there be in the words of the aquileian creed thus understood ? the words of that are , crucifixus sub pontio pilato , descendit in inferna , which mr. selden may have thus interpreted , being crucified under pontius pilate , his soul went into the grave to raise his body thence : this i say were absurd ; without mention or intimation first given of his body being at all there . so in the athanasian , he suffered for our salvation , descended into hell , rose again the third day from the dead ; where there is mention of no more , but of his suffering , but neither of his death or burial ( if descending to hades signifie them not ) with what propriety could it be added immediately , that he went down into the grave to raise the body thence ? if these arguments , any or all , prevail with you , to reject this interpretation , i need add no more ; if they do not , i shall then recommend one thing more to your consideration , that some opinions are so remote and improbable , that it is hard to produce any argument to make them more so , than of themselves they are , and this is fit to be in front of such ; that of ramus , that burying doth not signifie burying but embalming ( that so descending to hades may be left to signifie burial ) being though not more true , methinks more ingenious and probable than this ; and yet against this , it will be hard to produce above one argument , ( and that with him a begging the question , which among logicians goes for the most fallacious way of disputing ) viz , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all authors , sacred and prophane , signifies burial not embalming . having said thus much to the main , i shall now review your letter , and give it what reflexions seem yet to be needful : and first , when you think it is an inconvenience that the opinion contrary to mr. selden's is prest with , to acknowledge in the text , psalm . . that christ was left in hell the place of the damned , though for no long time ; you now see , first , that hell ( signifying not definitely the place of the damned , any more than definitely heaven the place of the glorified ; but indefinitely , the common place , habitation , condition of the dead , christ being there some time , and the third day recalled thence ) is not his being left in hades , but the quite contrary to it , his being rescued thence timely , which yet he could not properly be , if he were not there for some time ▪ the phrase which from the psalm the apostle useth , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt not so leave , as to forsake destitute . but then secondly , it is most certain , that christs divinity was inseparably united both to the soul and body of christ , and so according to your hearts desire , though christs soul were ( as my opinion holds ) in hades , state or place of the dead , for some space , yet god left it not , forsook it not there one minute . next , when you say , there is a considerable use of this opinion , the manifesting the re-union of christ's body and soul in the grave , with the time and manner thereof , at , or immediately before his resurrection , which you say is in no other article , nor in any plain place of scripture averred . to this i answer , first , that as a supposed incommodity doth not solve , so a conceived advantage doth not competently found an argument ; secondly , that your own confession , that there is no plain place of scripture that averrs this , is a valid argument of probation , that it ought not to be esteemed any part of our faith , nor consequently , any article of our creed ; thirdly , that when in the creed [ whatsoever may be said of the scripture ] the separation of his body and soul , together with the time and manner of it , is no otherwise set down , than by his being affirmed to be dead ; so is there no kind of need , that the re-union should be more particularly set down , than by teaching us , that the third day he rose again , it being certain that he is the whole christ that dyed , and so both soul and body , and so the affirming that he rose again is perfectly aequivalent and tantamount to his soul being re-united to his body : then for the time , that is also mentioned in that article , the third day ; as for the manner , this interpretation sets not that down truly , as was said ; for the resurrection of the body was the work of his divinity , and not peculiarly of his animal or human soul , but as of the instrument used by his divinity . next when you propose an objection in behalf of the opinion of the descent into the place of the damned , and give answer to it , i shall thus far interpose ; first , that the authority of the antient church in a matter of this moment , depending on what was delivered by the apostles to the churches , is , and ought to be of great weight against all novel heterodoxes , so far as those of the antient church agree among themselves : now though as to the end of christs descending , and to the definition of the place , the antients consent not , but differ very much from one another ( which is shewed at large by mr. pearson ) and therefore in these particulars our church defines not , yet there is nothing they more uniformly agree in , than that the soul of christ really descended into the habitation of souls ; for which i likewise for brevity sake referr you to mr. pearson , page . and therefore thus far we ought in all reason to come up to them , which he cannot , that according to mr. selden's opinion , interprets hades of the grave , the repository of the body only . lastly , for the old tradition , that mentions the descent and resurrection together , as one article composed by saint thomas , there is little heed to be given to that tradition , or indeed to the foundation of it , that every apostle cast in his particular shott : for first it will be hard to deduce the creed in the very form we have it , from the apostles immediately , it being so variously set down , in the first times , and the article of the descent omitted in many ; and the aquileian being the first which delivers it in our present form : secondly , 't is most certain , that every apostle preached the whole faith , and at their parting from jerusalem agreed in common upon a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , form of wholsom words , not committing to writing , or obliging it to the very same words , and this was called their symbolum , as that signifies a tessera militaris , by which christians were known from others ; and not from the notion of a shott which belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that you are not to think that old tradition , which in respect of true antiquity , is but a novel fable of no authority , and founded in a manifest mistake , will be fit to assist mr. selden's , or any other conceit . this is all i see occasion to reflect on in your letter , and so i have exprest my self perspicuously ( of which you will not judge aright , till you have read over the whole ) : i shall hope i have performed what you seem to require , first , given you my sense of mr. selden's opinion : secondly , represented unto you the one matter of faith in this article ; which being received , there is no more required de fide : and then all error and danger will be in dogmatizing , or teaching for faith , what is more than this , which our church wisely prohibits us to do : and then what need we trouble our selves with the various opinions of men about other circumstances , which are at the best , but opinions and conjectures , and perhaps never an one of them the truth , or any part of the meaning of that article . i have now held you so long , that you will have no reason to imagine your letter came unseasonably to me : the truth is , it came in a point of time , wherein i had a perfect vacancy from businesses that had formerly engaged my attendance ; and if it prove of any use to your satisfaction and repose of mind , i shall think my time hath been very well disposed of , that hath been thus laid out . and so i take my leave of you , and remain your affectionate friend to serve you , hen. hammond . april . . i received this letter from dr. hammond , by mr. rich. royston on tuesday may . . thus only indorsed : for mr. smith in little more-fields , these . books printed for , and sold by richard chiswell . folio . speed's maps and geography of great britain and ireland , and of foreign parts . dr. cave's lives of the primitive fathers , in . vol. dr. cary's chronological account of antient time sir tho. herbert's travels into persia , &c. wilson's compleat christian dictionary . b. wilkin's real character , or philosophical language . parmacopoeia regalis collegii medicorum londinensis . hooker's ecclesiastical policy . winch's book of entries . guillim's display of heraldry with large additions . dr. burnet's history of the reformation of the church of england , in . vol. dr. burnet's account of the confessions and prayers of the murderers of esq ; thyun . burlace's history of the irish rebellion . herodoti historia gr. lat. cum variis lect. rushworth's historical collections the d . part in . vol. rushworth's large account of the tryal of the earl of strafford , with all the circumstances relating thereunto . bishop sanderson's sermons with his life . fowlis's history of romish conspir . treas . and usurpat . sir walter raleigh's history of the world. the laws of this realm concerning jesuites , seminary priests , recusants , the oaths of supremacy and allegiance explained by divers judgments , and resolutions of the judges ; with other observations thereupon , by will. cawly , esq ; william's impartial consideration of the speeches of the five jesuits executed for treason , . josephus's antiquities and wars of the jews with fig. qvarto . dr . littleton's dictionary , latine and english . bishop nicholson on the church catechism . history of the late wars of new england . dr. outram de sacrificiis . bishop taylor 's disswasive from popery . history of the future state of europe . dr. fowler 's defence of the design of christianity against john bunnyan . lord hollis's relation of the unjust accusation of certain french gentlemen charged with a robbery . cole's latine and english dictionary . dr. jane's fast sermon before the commons , . mr. john cave's fast sermon on the th . of jan. . mr. john cave's assize sermon at leicester , july . . dr. parker's demonstration of the divine authority of the law of nature and the christian religion . the history of the powder treason , with a vindication of the proceedings relating thereunto , from the exceptions made against it by the catholick apologist and others . speculum baxterianum , or baxter against baxter . mr. hook's new philosophical collections . dr. burnet's relation of the massacre of the protestants in france . dr. burnet's conversion and persecutions of eve cohan a jewess of quality lately baptized christian . dr. burnet's sermon before the lord mayor upon the fast for the fire , . dr. burnet's fast sermon before the house of commons , dec. . . dr. burnet's sermon on the th . of january , . dr. burnet's sermon at the election of the lord mayor , . dr. burnet's sermon at the funeral of mr. houblon , . dr. burnet's answer to the animadversions on his history of the rights of princes , . dr. burnet's decree made at rome . condemning some opinions of the jesuites and other casuists . published by dr. burnet , with a preface . dr. burnet's a letter giving a relation of the present state of the difference between the french king and the court of rome . bibliotheca norfolciana , sive catalogus lib. manuscript . & impress . in omni arte & lingua , quos hen. dux norfolciae regiae societati londinensi pro scientia naturali promovenda donavit . octavo . elborow's rationale upon the english service . bishop wilkin's natural religion . hardcastle's christian geography and arithmetick . dr. ashton's apology for the honours and revenues of the clergy . lord hollis's vindication of the judicature of the house of peers in the case of skinner . lord hollis's jurisdiction of the house of peers in case of appeals . lord hollis's jurisdiction of the house of peers in case of impositions . — letters about the bishops votes in capital cases . dr. grew's idea of philological history continued on roots . spaniard's conspiracy against the state of venice . dr. brown's religio medici : with digbies observations . several tracts of mr. hales of eaton . dr. simpson's chymical anatomy of the york-shire spaws ; with a discourse of the original of hot springs and other fountains . — hydrological essays , with an account of the allum works at whitby , and some observations about the jaundice . organon salutis : or an instrument to cleanse the stomach . with divers new experiments of the vertue of tabaco and coffee : with a preface of sir hen. blunt. dr. cave's primitive christianity , in three parts . a discourse of the nature , ends , and difference of the two covenants , . ignatius fuller's sermons of peace and holiness . a free conference touching the present state of england , at home and abroad , in order to the designs of france . mystery of jesuitism , third and fourth parts doctor sanway's unreasonableness of the romanists . dr. ashton's cases of scandal and persecution . the tryals of the regicides in . certain genuine remains of the lord bacon in arguments civil , moral , natural , &c. with a large account of all his works , by dr. tho. tennison . dr. puller's discourse of the moderation of the church of england . sir john munson's discourse of supreme power and common right . dr. henry bagshaw's discourses on select texts . mr. seller's remarks relating to the state of the church in the three first centuries . the country mans physician ; for the use of such as live far from cities or market-towns . dr. burnet's account of the life and death of the earl of rochester . — vindication of the ordinations of the church of england . — history of the rights of princes in the disposing of ecclesiastical benefices and church-lands . — life of god in the soul of man. markham's perfect horseman . dr. sherlock's practical discourse of religious assemblies . — defence of dr. stilling fleet 's unreasonableness of separation . — a vindication of the defence of dr. stillingfleet in answer to mr. baxter and mr. lob , about catholick communion . the history of the house of estee , the family of the dutchess of york , octavo . sir rob. filmer's patriarcha , or natural power of kings . mr. john cave's gospel to the romans . dr. outram's . sermons preached on several occasions . lawrence's interest of ireland in its trade and wealth , stated . dvodecimo . hodder's arithmetick . grotius de veritate religionis christianae . bishop hacket's christian consolations . an apology for a treatise of humane reason , written by m. clifford esq ; . the queen-like closet , both parts . valentine's devotions . . pharmacopoeia collegii londinensis reformata . . books lately printed for r. chiswell . an historical relation of the island of ceylon in the east indies : together with an account of the detaining in captivity the author , and divers other english-men now living there , and of the author 's miraculous escape : illustrated with fifteen copper figures , and an exact map of the island . by capt. robert knox , a captive there near years , fol. mr. camfield's two discourses of episcopal confirmation , octavo . bishop wilkin's fifteen sermons , never before extant . mr. john cave's two sermons of the duty and benefit of submission to the will of god in afflictions , quarto . dr. crawford's serious expostulation with the whiggs in scotland , quar. a letter giving a relation of the present state of the difference between the french king and the court of rome ; to which is added , the popes brief to the assembly of the clergy , and their protestation . published by dr. burnet . dr. salmon's doron medicum , or supplement to his new london dispensatory , octavo . sir james turner's pallas armata , or , military essays of the antient , grecian , roman and modern art of war , fol. mr. tanner's primordia : or , the rise and growth of the first church of god described , octavo . a letter writ by the last assembly general of the clergy of france to the protestants , inviting them to return to their communion ; together with the methods proposed by them for their conviction . translated into english , and examined by dr. gilb. burnet , octavo . dr. cave's dissertation concerning the government of the ancient church by bishops , metropolitans , and patriarchs : more particularly concerning the antient power and jurisdiction of the bishops of rome , and the encroachments of that upon other sees , especially constantinople , octavo . — his history of the lives , acts , death , and writings of the most eminent fathers of the church that flourished in the fourth century : ( being a second volume ) wherein amongst other things is an account of arianism , and all other sects of that age. with an introduction containing an historical account of the state of paganism under the first christian emperours , folio . dr. j. lightfoot's works in a . vol. fol. mr. selden's janus anglorum englished , with notes : to which is added his epinomis , concerning the antient government and laws of this kingdom , never before extant . also two other treatises written by the same author : one of the original of ecclesiastical jurisdiction of testaments ; the other of the disposition or administration of intestates goods : now the first time published , fol. d. spenceri dissertationes de ratione rituum judaicorum , &c. fol. sub prelo . disquisitiones criticae de variis per diversa loca & tempora bibliorum editionibus , quibus accedunt castigationes theologi cujusdam parisiensis ad opusc . is . vossii de sibyllinis oraculis & ejusdem responsionem ad objectiones nuperae criticae . quarto . jus regium , or the just and solid foundations of monarchy in general , and more especially of the monarchy of scotland , maintained against buchanan , napthali , doleman , milton , &c. by sir george mackenzie his majesties advocate in scotland . . finis . notes, typically marginal, from the original text notes for div a -e psal . . . psal . . . hos . . . matt. . . ephes . . colos . . . pet. . . notes for div a -e thes . . . mat. . . acts . . psal . . . mr. pearson , page . john . . psal . . . mr. pearson , page . christ and his church: or, christianity explained, under seven evangelical and ecclesiastical heads; viz. christ i. welcomed in his nativity. ii. admired in his passion. iii. adored in his resurrection. iv. glorified in his ascension. v. communicated in the coming of the holy ghost. vi. received in the state of true christianity. vii. reteined in the true christian communion. with a justification of the church of england according to the true principles of christian religion, and of christian communion. by ed. hyde, dr. of divinity, sometimes fellow of trinity colledge in cambridge, and late rector resident at brightwell in berks. hyde, edward, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) christ and his church: or, christianity explained, under seven evangelical and ecclesiastical heads; viz. christ i. welcomed in his nativity. ii. admired in his passion. iii. adored in his resurrection. iv. glorified in his ascension. v. communicated in the coming of the holy ghost. vi. received in the state of true christianity. vii. reteined in the true christian communion. with a justification of the church of england according to the true principles of christian religion, and of christian communion. by ed. hyde, dr. of divinity, sometimes fellow of trinity colledge in cambridge, and late rector resident at brightwell in berks. hyde, edward, - . [ ], , [ ] p. printed by r. w[hite] for rich. davis in oxford, [london] : . the words "i. welcomed .. communion." are bracketed together on the title page. place of publication and printer's name from madan. annotation on thomason copy: "jan: "; in imprint date crossed out and " " written in. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion christ and his church : or , christianity explained , vnder seven evangelical and ecclesiastical heads ; viz. christ i. welcomed in his nativity . ii. admired in his passion . iii. adored in his resurrection . iv. glorified in his ascension . v. communicated in the coming of the holy ghost . vi. received in the state of true christianity . vii . reteined in the true christian communion . with a justification of the church of england according to the true principles of christian religion , and of christian communion . put ye on the lord jesus christ , rom. . . for to me to live is christ , and to die is gain , phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; s. cyril . in ep. ad . coelest . papam , in act . concil . ephes . par . . if christ be evil spoken of , how shall we ( that are his ministers ) hold our peace ? and if we hold our peace now , what shall we say in the day of judgement ? by ed. hyde , dr. of divinity , sometimes fellow of trinity colledge in cambridge , and late rector resident at brightwell in berks. printed by r. w. for rich. davis in oxford . to the christian reader . when conscientious ministers cannot officiate in the church , and conscientious christians cannot go to church ; and customary christians go thither , either to little purpose , because to no true worship , or to great shame , because to no true ministers , t is fit the church should come to private houses , that 's reason enough for this treatise of christianity to see the press ; but t is in vain for the church to come to any man till he come to himself , and desire to come to his saviour , that 's caution enough for them who shall see this treatise of christianity : for unless they have christ in their hearts , they cannot have him in their eyes ; they will scarce find him in the writings of his own infallible apostles , and much less of his unworthy ministers ; do not then complain of these vnchristian times , ( though there was never greater reason for that complaint ) but take heed your own heart be not vnchristian , then will god in worse times then these , ( if worse can be ) never let you be destitute of those means , which will be able to root and build you up in your saviour ; if as you have received christ iesus the lord , so you do also walk in him , col. . , . for this is the only way to have true faith in christ , even to have stedfastness in that faith , since that faith cannot be true , which cares not to be stedfast : without doubt there is nothing more sure in it self then the truth of christian religion , and therefore there should be nothing more sure to us : domine si error est a te decepti sumus , scot. prol. in sent . if our christian religion be a device or a deceit , ( as too many men now make it , or use it ) t is thou o lord hast deceived us , said that acute divine most boldly , and yet more truly : and we must be as ready to say , because thou lord canst not deceive us ▪ we are sure in what we have from thee , we are not , we cannot be deceived ; as the certainty of the object is , so the certainty of the subject should be the greatest , in matters of religion ; since it is undenyable on all hands , that man is much more bound by the obligations both of nature and of grace , to look to the certainty , and to compass the assurance of his internal then of his external tenure , of his eternal then of his temporal , of his spiritual then o● his corporal good estate and condition : for if christ be indeed our author for what we do and suffer , then will he also be our advocate in all our doings , and all our sufferings : and so will our cause be certainly justifiable , both in this world and in the next , as having a twofold goodness , one from it self , the other from its advocate ; the first goodness of our cause will justifie us before men , but the latter will also justifie us before god ; the first will keep men , that though they may oppress us , yet they shall not be able to condemn us ; the latter will keep us from the sentence of gods eternal condemnation . so happy is it with that man who knows he serves christ , and will not for any fear or love whatsoever , start aside from his service . yet now a daies we take a quite contrary course , ( which cannot be observed without bitterness of soul , and ought to be reproved with bitterness of words , for when there is dead flesh on the heart , the stile ought to be very sharp , at least to pierce it , if not to cut it off ) most men making sure of their salvation , before they have made sure of their religion , and not at all desiring to make sure of their repentance , that they may have either religion or salvation : they will needs be walking upon the battlements of heaven , before they have found out the true iacobs ladder to climb up thither : i speak to and of those men especially , who are so ready not only to forsake , but also to contemn their poor mother , this distressed church of england , once flourishing to the envy of her friends , now seemingly withered ( for extirpated she cannot be ) to the joy and scorn of her enemies : and i ask them seriously , were they sure of their religion heretofore , or no ? ( for not the perswasion and knowledge , but the profession and practise of religion is religion , according to that of saint iames , be ye doers of the word , and not hearers only , deceiving your own souls , iam. . . ) if they were not sure of their religion , why did they then serve god without their consciences , as hypocrites ? if they were , why are they since fallen from that service against their consciences , as apostates ? here seems yet to be a very bad certainty of their religion , and how can there be a better certainty of their salvation ? unless ( that we may gratifie their singularity more then our own veracity ) we will say , there may be a company of good christians out of the communion of saints , or a communion of saints out of christs catholick church . whereas in truth a man that goes alone in a perswasion by himself , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like ajax in the tragedian ) is , in the poets sense , one out of his wits ; in the casuists sense , one out of his conscience ; and must be in the good christians sense , one out of his religion ; pude● haec opprobria nobis , & dici potuisse , & non potuisse refelli . the intent of this treatise of christianity ( which labours for such a zeal as may enflame devotion , and for such a simplicity as may satisfie it ) is , to bring these men back again to their saviour christ , and to the ordinary way of their salvation , his church ; to christ their saviour , whiles it sets out the christians knowledge of , and joy in christ : to christs church , the ordinary way of their salvation , whiles it keeps in memory the antient festivals of the church , not only professing that knowledge , but also embracing and expressing that christian joy : the first part is christ preached ; the second part is , christ practised : the third part must be your own , that is , christ purchased , which from the bottom of his heart , and in the bowels of christian charity he wisheth unto you , who is your brother and servant in christ , e. h. a prayer in honour of christs nativity . oblessed jesus , thou lover and redeemer of souls , god manifest in the flesh , who camest unto men , and didst become man , to bring true light into the world from the father of lights , grant we beseech thee unto us miserable sinners , so to glorifie thee for thy coming to us , and being in us , and reigning over us , that though of our selves we are in darkness , and in the shadow of death , yet in thee we may come to see the true light of grace , and by thee may come to enjoy the true light of glory , to glorifie thee eternally who livest and reignest with the father and the holy ghost , one god eternal , world without end , amen . a short scheme of the whole . christ welcomed in his nativity : hath three chapters . the first sheweth the motives of that welcome . the second sheweth the reasons of that welcome . the third sheweth the joyful manner of that welcome . cap. . shewing the motives of christs welcome from god and from gods church , both triumphant and militant : hath fifteen sections . sect. . christs image repairs the loss of gods image in man. the churches desire t●… christ should be formed in us . christs humiliation is the christians exaltation . sect. . christs humiliation was in the fulness of time . sect. . the fulness of time in which christ came to humble himself , was the perfection of time . sect. . god observed the fulness of time for the sending of christ , to fill our souls with patience and with piety , which two make up the true christians fulness . sect. . the authority of god and of his church for a solemn festival to celebrate the coming of christ , and that the church did no more then her duty in appointing that festival , and an advent sunday to prepare for it ; and that we cannot justly or safely gainsay that appointment . sect. . christmass no superstitious word ; and christmass-day , observed not for it self but for its duty , takes off all controversies , and can fall under no just exceptions , and may not fall under any unjust cavils , much less calumnies . sect. . the difference betwixt a iewish and a christian observation of daies ; this latter is a moral part of gods service , and may not be neglected without scandal sect . to oppose the celebration of christs nativity , is a scandal to christians , and a stumbling block to iews , keeping them from christianity . sect. . the iews equally scandalized by idolatry and by profaneness ; especially that profaneness or irreligion which immediately dishonoureth our saviour christ . sect. . that those christians who oppose christmass-day , do give occasion to other good christians , to suspect them as not well grounded in the christian religion . sect. . the first christmass-day was kept by the holy angels , therefore no will-worship in keeping christmass , but rather a necessity to keep it , from heb. . . the kingdom of christ as creator , and as redeemer . sect. . we must embrace all opportunities of glorifying christ , that we may not be thought to desert either our saviour or our selves , whiles we are defective in our devotions , either for want of preparation before them , which hath hitherto made us so bad christians in so good a chur●● or of affection in them , which will keep us from being good christians ; or of thankfulness after them , which will keep us from worthily magnifying the name of christ . sect. . a new song for the coming of christ : god the father , son and holy ghost carefully observed the time of our saviours coming into the world , therefore it can be no true piece of reformation for men not to observe it . sect. . everlasting thankfulness is due to god for this everlasting mercy . sect. . time not perfect in gods account from our creation , but from our redemption . the iews not destroyed , and time not untimed meerly in relation to the coming of christ : time still continued for the world to make a right use of his coming : no other time perfect in gods account , but that wherein he gives his son ; and no other should be perfect in our account , but that wherein we receive him . cap. . shewing the reasons of christs welcome , because of the infinite love of god the father , son and holy ghost , bestowed on man in his redemption : hath nine sections . sect. . gods first gift to man was his love in christ ; his second gift was christ in our nature ; no gift can prove a blessing unless god give it in love ; not government , not the gospel , though the one be the best temporal , the other the best spiritual gift . sect. . gods love in christ , though it be universal in the diffusion , yet is it particular in the obligation . sect. . gods love to man in christ , was the ground of his consultation with himself , how to bring us to eternal life . sect. . gods love to man in christ was not in vain , or without success ; though his churches love to us , in daily praying for us , and teaching us to pray for our selves , often proves unsuccessful : and yet our best proof that god hath loved us in christ , is , that we love him again both in his authority , and in his ordinances , and in his members . sect. . gods love to us in christ was not in vain , or without a cause , for as much as christ was the ground of our election , as well as the author of our reconciliation : more men reconciled by christ to god , then recommended to him : or more men reconciled potentially then actually . sect. . gods love in christ is not a fond love , therefore he scourgeth whom he loveth ; the christian church not taught in the new testament to expostulate for being scourged , though she be crucified , as christ was , between two thieves . sect. . christs love to us , that he would come from the bosom of his father to teach and to redeem us : the title of the chief corner-stone blasphemously applyed to his pretended vicar : christ was not an apostle , one sent from god ; but an ex-apostle , one sent out of god. sect. . tht mother of christ so a woman , as still a virgin : the prayer of the seventy interpreters . christs love to us that he would be made the son of a woman , whereby he hath exalted men above angels ; a mercy not to be forgotten till there be no man to remember it ; that the iews corrupted not the text , proved from the prophecies concerning christ . sect. . christs love to us , that he would be made under the law : that man is a son of belial , not a member of christ , who will not be under the law. all good christians follow christ both in active and in passive obedience . cap. . shewing the joyful manner of christs welcome , as proceeding from joy in the holy-ghost , witnessing to our consciences that through christ , we are not under the law , but under grace , and made the children of god by adoption : hath nine sections . sect. . the spiritual man more wants joy then the carnal man , as being under greater labours both of sense and motion . god the holy ghosts love to man in teaching him how to rejoyce for his redemption . hymns expressing that joy , may be only to the honour of god , and directed to him : the evil spirit silenced at the coming of christ , but the mouth of the good spirit was opened . sect. . god the holy ghosts love to man in giving him the assurance of his particular redemption , without which there can be no joy for his creation : it had been good for that man if he had never been born , spoken of judas according to our saviours own judgement , not our apprehensions ; that gloss an abusing of the text : the joy of our redemption is not to be lost . sect. . that this redemption whereof the holy ghost assureth us , is twofold : first privative , because we are not under the law , that is , not under it as condemning us , though we be under the law as regulating and restraining us . secondly positive , because we are under grace , and know that we are so . the right way to attain that knowledge . sect. . the great joy of christians for being under grace , or for being adopted in christ : and how that joy is to be moderated by the consideration of our own frailty , and of gods impartial justice in the judgement to come . sect. . our adoption in christ not spoken of by saint john without a double preface , one practical , another speculative ; and is here according to the likeness of his grace , shall be hereafter according to the likeness of his glory . the threefold image of god in man. sect. . christians are more eminently the children of god , then were the jews . the difference betwixt the adoption and other spiritual blessings of the jews and of christians ; that though they were adopted to be heirs as we are , yet were they tutoured as infants till the coming of christ , by whom was wrought a true reformation . sect. . a particular time appointed to rejoyce in christ , not by way of restriction , but by way of application : the christians joy far above the iews , both for his redemption and for his adoption . the priviledge of true faith. and how the redemption by christ is larger then the adoption by him , and the adoption greater in his giving then in our receiving . sect. . christs most holy prayer a very comfortable testimony and assurance of our adoption in him : how nearly it concerns us in our prayers , to say , our father , not our brother which art in heaven : the conclusion of the lords prayer answerable to this beginning , and not to be questioned ; 't is ill quarreling with that prayer , and much worse discountenancing and deserting it . sect. . whether a man that is not assured of his adoption in christ , can truly and rightly , by vertue of his baptism only , ( the outward seal of his adoption ) say to god , our father , or lawfully and laudibly use the lords prayer ? and that the assurance of our-adoption is according to the assurance of our conjunction with our saviour christ . christ admired in his passion : hath four chapters . the first chapter is , christ admired in his person . the second chapter is , christ admired in his propitiation . the third chapter is , christ admired in his satisfaction . the fourth chapter is , christ admired in his application . cap. . christ admired in his person : hath three sections . sect. . that the eye of man cannot be fixed with comfort upon god in himself , but only upon god in christ . sect. . in what sense saint paul cared not to know christ in the flesh , and yet christ in the flesh only , is comfortably known . sect. . true knowledge of , and faith in christ , not without true knowledge of , and faith in the blessed trinity : that the protestants faith : the great loveliness of christ in the flesh , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as god and man , and the great mysteries of his two natures in one person . cap. . christ admired in his propitiation : hath four sections . sect. . the manner of knowing divine truths what it ought to be , and the great benefit of knowing christ in his propitiation . he that will read the scripture to the benefit of his soul , must have christ crucified in his thoughts . sect. . christ set down in the scripture as our propitiation , under the title of the pass-over , and what that signifies to our souls . sect. . christ set down in the scripture as our propitiation , under the title of the paschal lamb , and how many excellent doctrines and comforts of christianity are to be learned from that title . sect. . the great vertue of this propitiation , and the great goodness , wisdom , justice and power of god in finding it for us , and giving it to us . cap. . christ admired in his satisfaction : hath two sections . sect. . the necessity if christs satisfaction , for that he was the only sacrifice to expiate sin . sect. . the commemoration of christs sacrifice enjoyned , not the repetition of it : and that the ordination of ministers for administring the sacraments , not of priests for the offering of sacrifice , is most agreeable with the institution of christ , and the constitution of a true christian church . cap. . christ admired in his application : hath two sections . sect. . christ in his propitiation and satisfaction , doth not benefit us without a particular application . sect. . the ground of that application is , christs threefold conjunction with us , in his person , in his nature , and in his office ; from which proceedeth the marriage of the soul with christ . christ adored in his resurrection : hath two chapters . the first chapter sheweth , that christ is to be adored chiefly in his resurrection . the second chapter sheweth , that god is to be adored only in christ . cap. . that christ is to be adored chiefly in his resurrection : hath eleven sections . sect. . the resurrection of christ the grand cause of joy to christians , but strongly opposed by the jews , whose commentaries are not to be followed on those texts which concern our saviour christ , though even those texts have not been corrupted by them . sect. . the necessity of our christian festival called easter , as it is an anniversary feast , to express the christians joy for the resurrection of christ : that thereby the christians jubilee , or joy in christ , is not confined but enlarged ; and that , by the same reason , the spirit of prayer is not confined or hindred , but rather assisted and helped by set forms of words . sect. . the memorials instituted by god , are chiefly of his justice and of his mercy : there is one terrible memorial of gods justice against those who invaded the priest-hood , but many memorials of his mercy : it is a vain fear which possesseth some men , as if the anniversary memorial of christs resurrection were not instituted , and could not be observed without wil-worship and superstition : that the general equity of the levtical law , as far as it was not typical , is still in force concerning the solemnities of religion , and that approves anniversary as well as weekly festivals . sect. . of the antient contention about the observation of easter ; that the apostles zeal more about duties then about days , doth not overthrow the observing of particular days in the service of god : and that those days ought to be observed , by preaching , praying , administring the sacraments , and also by alms-deeds , so that false administration , sc . of the holy eucharist in one kind ; and false devotions , and false doctrine , and sordid illiberality in not relieving the poor , are all alike profanations of a festival . sect. . the practice of the primitive christians in observing the feast of easter ; and that there was no superstition in that practice . sect. . that the lords day , ( which is observed weekly , ) is to be observed in memory of our saviours resurrection ; and hath a double sanctification , one by relation to its duty , which is publickly to serve god , and to give him thanks for our redemption by christ , and is the principal ; the other by institution , as consecrated to this duty , and is the less principal : that the antisabbatarian doctrine , which advanceth duties above days , is not only of christs , but also of moses his own teaching , and makes most for the true observation of the sabbath , which yet is more properly called the lords day , then the sabbath . sect. . that sunday hath a better title to holiness and unchangeableness as the lords day , then as the sabbath : and that the lords day and the lords labourers or ministers are both to continue to the worlds end , by virtue of gods command in general , and of christs determination , and institution in particular . sect. . that sunday as the lords day is most truly a christian festival , and ought to be most religiously observed ; and so ought also other festivals instituted in honour of christ , as being likewise our christian sabbaths . sect. . the fourth commandment was not given to limit the first , and therefore excludes not other festivals shewing our true love of christ , but rather commands them : the true manner of observing any christian festival , particularly easter , is to account and make it a day of observations , by observing our selves and our saviour ; our selves , what we have been , what we are , what we desire to be ; our saviour , what he was in his humiliation , what he is in his exaltation , what he will be in his retribution . sect. . that the end of this and of all other christian festivals , is our spiritual communion with christ , and therefore they ought to be celebrated more with spiritual then with carnal joys : that though our carnal joys are greater in their proportion , yet our spiritual joys are greater in their foundation . sect. . a zealous observation of this christian festival proceedeth from the true love of our redeemer , and thankfulness for our redemption : a set form of praise fittest to express that thankfulness caa. . that god is to be adored only in christ : hath four sections . sect. . that no man , whilst he is in the state of sin , cares to come neer god , and that adam after his sin , could not have adored god rightly , if christ had not been revealed to him , as the propitiation for his sins . sect. . that no religion adoreth god rightly , which adoreth him not in christ ; and of the excellencies of the christian religion ; that no other religion teacheth such conformable truths to right reason , declareth an expiation for sin , promiseth so great a reward , sheweth so pure a worship , or so innocent a conversation . sect. . the reason why god cannot be rightly adored , but only by christians , is because he cannot be truly known and loved , but only by those who know and love him in christ : the true way to gain that knowledge , and to shew and keep that love , is universal obedience both to his affirmative and negative precepts , without which there can be no saving knowledge of god : that the christians do know and worship god in christ cleerly and substantially , and that the jews did so know and worship him in types and figures ; so that the jewish and the christian religion differ not in substance , but only in degrees of perfection . sect. . that those christians who adore god by any other mediator then by christ alone , do not rightly adore him : and that those who do rightly adore him , ought not to be discouraged in their religion , and much less be deterred from it . christ glorified in his ascension : hath a prooem , and three chapters . the proeem : that our blessed saviours ascension is not so truly observed by our commemoration , as by our imitation ; and the manner how to consider the history of his ascension . the first chapter is , christ considered before his ascension . the second chapter is , christ considered whilst he was ascending . the third chapter is , christ considered after he was ascended . cap. . christ considered before his ascension : hath three sections . sect. . christ considered in his apparitions before he ascended , as to mary magdalen , and to saint peter , &c. the wrong use that hath been made , the right use that may be made of those apparitions . sect. . the apparition to above five hundred at once cleared ; and christ considered in his instructions before he ascended ; that those instructions are more particularly to be observed , as more directly conducing to the constitution and the conservation of his church : those instructions briefly explained as they are set down , mat. . , . sect. . that the words which our saviour christ spake to his apostles before he ascended may be reduced to these three heads , words of instruction , consolation , benediction ; that the effect of them all is registred in the text , not left to unwritten tradition : that the apostles , though thus instructed , comforted and blessed , yet preached not the gospel till the coming of the holy ghost upon them , whereby they had not only ability , but also authority , or mission and commission in a full degree . cap. . christ considered whilst he was ascending : hath three sections : sect. . that the words used to express christs ascension , did manifest his twofold claim or title to heaven , the one by inheritance , as god ; the other by merit or purchase , as man : and that christ in his ascension wrought a twofold miracle , one in the conquest of earth , the other in the conquest of heaven ; and what comfort and benefit redounds to us christians from these titles , and these miracles . sect. . the time of christs ascension particularly named in the text , and the observation of that day is founded upon the practise of the apostles , which in the exercise of religion is to be embraced as precept ; why the apostles left not many precepts concerning circumstances of worship to the christian church ; the place of the ascension was bethany in mount olivet , and what considerations arise from thence . sect. . the persons before whom our saviour christ ascended , were first angels , secondly men ; yet men only , not angels , appointed by him as witnesses of his ascension ; though not all men : and that the disturbers of these witnesses , ( that is , of the orders of christs ministers in his church ) do sin against this article of christs ascension , which however , is it self , and puts all true believers above all disturbancet . cap. . christ considered after he was ascended ; hath three sections . sect. . what is meant by the right hand of god , and by christs sitting there . sect. . that christ as man , sitteth on the right hand of god. sect. . that to sit at the right hand of god is proper only to christ ; and therefore invocation of , or adoration to the blessed virgin , is not agreeable with this article of our christian faith : that the author of no religion but only the christian , is said to be at the right hand of god , and to administer his kingdom ; and therefore no religion to be compared with it , and no power to prevail against it . christ communicated in the coming of the holy ghost : hath two chapters . the first chapter is , of the communication of christ unto his members . the second chapter is , of the coming of the holy ghost where christ is communicated . cap. . of the communication of christ to his members : hath three sections . sect. . that we being born in sin , our condition is very miserable , till christ be communicated to us , but after that , very comfortable ; for the time of sin is a time of warfare , captivity , banishment ; the time of grace a time of peace , of restitution , of liberty ; the admirable liberty of gods servants , the woful slavery of those who serve themselves . sect. . that christ is generally communicated to all christians by baptism , wherein the holy ghost is given to regenerate and sanctifie them , by taking away the imputation or guilt of original sin , and making them the members of christ : how the apostles baptized in the name of christ , and their infidelity and uncharitableness who deny baptism to infants . sect. . that christ is more peculiarly communicated to some christians by the spirit of adoption , whereby they cry abba father , calling upon god with greater earnestness confidence and comfort then did the jews , and yet they also had the spirit of adoption ( though not in the same degree ) as well as christians . cap. . of the coming of the holy ghost where christ is communicated : hath six sections . sect. . that the holy ghost is the spirit of christ , that is , the spirit of the son as well as of the father ; and that the greeks were unjustly and uncharitably rejected by some of the latines , as hereticks , concerning the procession of the holy ghost : of the addition of filioque to the constantinopolitan creed , and that the pope hath no authority to change any article of faith : the greek church agreed with the latine about this controversie insense , though not in words ; therefore not anathematized by the western churches which use the athanasian creed ; bellarmines heavy doom concerning the greek church , fitter for a souldier then a divine . sect. . that the coming of the holy ghost for the communicating of christ , after an extraordinary manner , is not now to be expected ; that preaching and praying with the spirit come not by infusions ; enthusiasts are the worst separatists , and the greatest blasphemers , guilty of the worst kinds of sacriledge and idolatry , in robbing god of his publick worship after such a manner as he hath commanded , and idolizing their own pretended gifts . sect. . hypocritical christians , who make prayers for pretences , worse atheists then the heathen ; pretenders to the spirit , are the greatest enemies to the spirit , and shew the least fruits of the spirit ; therefore must be silenced by the ministers of christ , and shunned by his people , who have no excuse if they are misled by them , because they are to be known by their works , whereof the weakest and the meanest men are competent judges . sect. . vnsetledness in religion , shews we have not learned it from our heavenly master , or from gods exapostle : the holy ghost being given us from the father by the son , sheweth there is no salvation to them who believe not the trinity : the mixture of praises with prayers in the psalms , was the abba father of the old testament , and proceeded from joy in the holy ghost ; which is a joy both unsequestrable and unspeakable ; the sacrifices and hymns answerable to that joy. sect. . folly and filiation are together in gods best adopted children , whilst they are in this world ; the three priviledges of the saints ( of gods , not of their own making , ) because of the spirit of adoption ; . that of enemies they are made servants of god ; of servants they are made sons . . that being made sons of god , they have the spirit of his son. . that having the spirit of his son , they have also the mind and language of his son , crying abba father , having their hearts true to god by inward affection , and their mouths true to their hearts by outward profession . sect. . the having the spirit and language of the son farther explained by three questions ; . how abba father is called the language of the son , and whether saint mark borrowed not that expression from saint paul. . who it is that cryeth abba father , or that prays by the spirit , whether he that hath most cordial affections , or he that hath most voluble effusions ? . whether the spirit may be in the heart believing , whiles t is not in the mouth crying abba father , or , whether the spirit of adoption once truly had , be not retained to the end . christ received in the state of true christianity : hath three chapters . the first chapter is , of the state of true christianity . the second chapter is , of the knowledge of that state . the third chapter is , of the comfort of that knowledge . cap. . of the state of true christianity : hath five sections . sect. . the happiness of christians who have their conversation with christ ; that lovers of themselves or of the world have not this happiness ; for though christ spaek to all , yet he answers only to good christians , that is , to sheep , not to wolves , or to christians not to heathen , for such he accounteth all persecuters ; teaching the one to their instruction and contentation , the other only to their conviction and condemnation ; the reason why so many christians come not to the state of true christianity . sect. . many christians , not so careful of their spiritual as of their temporal estate or condition : the state of true christianity is not external in the profession , but inetrnal in the love of christ , which will make us hate all sin : no malitious man can be in the state of true christianity : the ground of true christian charity generally abused to most unchristian uncharitableness ; charity is more safely mistaken , then not maintained . sect. . that the state of true christianity is best taught by our saviour christ , and best learned of him ; and how far the jews may be said to have known christ and christianity : that christ teacheth us by his voice in holy scripture , more certainly then by his voice in holy church , and that the scripture is to teach the church , as the church is to teach the people . sect. . that the state of true christianity is to be learned only in the church of christ . for there only doth christ teach by his word , which the church is bound to translate , that the people may understand it : and by his spirit , accompanying his word , which teacheth both infallibly and irresistibly , by taking away our resistance : that the state of true christianity , is not confined to any one particular church , for that christ teacheth more or less in all christian churches , and yet this is no ground for sectaries to run from the church . sect. . that the certainty in true christianity or the state thereof , is from the word and spirit of christ ; the uncertainty from our selves ; of doubtings in good christians concerning their state ; that some are by way of admiration , others by way of infirmity , but none by way of infidelity . cap. . of the knowledge of the state of true christianity : hath two sections . sect. . the knowledge of our being in the state of true christianity , is from our keeping the words of christ . that antinomians cannot be , much less know they be in the state of true christianity . sect. . three practical principles necessary to be maintained by all those who desire to be good christians , and to know themselves to be in the state of true christianity . . that christ hath words to be kept as well as to be believed . . that true love of christ will make us labour to keep his words . . that true faith in christ was never yet without this love. cap. . of the comforts that arise from the knowledge of our being in the state of true christianity ; hath three sections . sect. . the first comfort arising from the knowledge of our being in the state of true christianity , is , that we are thereby assured of the love of god. sect. . the second comfort arising from the knowledge of our being in the state of true christianity , is , that we are thereby assured of communion with god ; the cause , the work , and the effects of that communion : the cause of communion with god , is god ; the work of it , contemplation of god , and consultation with god ; the effects of it , that it makes a man live for , to , with , and in god. sect. . the third comfort arising from the knowledge of our being in the state of true christianity , is , that we are thereby assured of the continuance of our communion with god ; for his desertion will be only for tryal , not for punishment , unless we become unfaithful and unfruitful . christ reteined in the true christian communion : hath a prooem and three chapters . the prooem . christian communion is to be considered in its authority , in its excellency , in its sincerity . the first chapter is , of christian communion in its authority . the second chapter is , of christian communion in its excellency . the third chapter is , of christian communion in its sincerity . cap. . of christian communion in its authority ; hath six sections . sect. . christ requires our communion by his own authority , as our head , which hath the most noble and most powerful influence upon the members : the nature , the reasons , the cause , the proofs of our communion with christ . sect. . that our communion with christ is as our participation of christ , external , or internal : the one may be the communion of hypocrites , the other only of good christians : the way to be a good christian in a bad church . sect. . that our internal communion with christ is through his spirit and our faith , which may not be a phansie or fiction , much less a faction , but a faith knowing by evidence , approving by adherence , applying by affection , and working by practise ; that such a faith will make our communion with christ real and substantial in the thing it self , though in the manner it be only spiritual and mystical . sect. . christian communion beginneth with the church , but endeth with christ ; both in the word , and sacraments , and prayers : and that the church is bound in all these to advance not to hinder our communion with christ , either by denying the people the use of the scriptures , or by teaching them superstitious prayers , as to saints and angels , wherein christ neither can nor will communicate with men : the ready way to have communion with christ , is by peace and holiness , and wherein that communion chiefly consisteth . sect. . that the catholick church requires our communion by the authority of christ , as his body : that the whole christian church is this catholick church , and that it is known to be so , by the undoubted word of christ : and how a particular church may be sure to keep communion with the catholick church . sect. . the catholick church , properly so called , hath in it neither hereticks , schismaticks , nor hypocrites ; but commonly so called , comprizeth all those christians who outwardly embrace the truth and worship of christ : that our own particular church , keeping communion with the catholick , requireth our communion by the authority of the catholick church : the authority and trust of particular national churches from scripture and councils : a sober and pious resolution not to sin against the authority of the church , by wilful schism , and the reasons of that resolution . cap. . of christian communion in its excellency : hath two sections . sect. . the excellency of christian communion , because of its large extent , as reaching to all christians , though of different perswasions and professions . sect. . the excellency of christian communion as holding of christ , and from him , having immortality , piety , verity , and charity ; and that the church is the proper place , angels and men the company , and god the author of this communion . cap. . of christian communion in its sincerity : hath four sections . sect. . the sincerity of christian communion consists in this , that it gives all to christ : hence those christians justified who do so in their festivals : the sabbatarians questioned for not so doing : the apostles new method of teaching christian divinity , by interlining of prayers and praises , that christ might be the more glorified , and the christian religion the less adulterated . sect. . the sincerity of christian communion is the bullwark of its authority , and first to be regarded by every christian church , as being the glory of her prosperity , and the comfort of her adversity : such a sincere communion never to be deserted , when once happily attained . sect. . the sincerity of christian communion comprehendeth both the purity . and the solemnity of religion , and is the whole duty of the first table : the purity or substance of religion being enjoyned in the three first commandments ; the solemnity or publick exercise of it , with the adjuncts thereto belonging , being enjoyned in the fourth ; the exercise of religion from the end , the adjuncts from the letter of the law. the sabbatarian the greatest opposer of the fourth commandment , who cryes up the day , but beats down the other adjuncts , and also the very duty of the sabbath : that duty being to glorifie god in christ by publick worship for the redemption of the world , whereas they discountenance liturgie and festivals , though both instituted in honour of our redeemer . sect. . the sincerity of christian communion may be violated , either causally by a false religion , or formally by an unjust separation : both violations are abominable : the care which the primitive christians used to avoid both , by cleaving to the antient creeds , and gloria patri , and also by their communicatory letters : the reason of that care was , that both priest and people laboured only to serve christ , not to serve themselves of him ; the touchstone to try all churches , is the advancing christ both in their religion , and in their communion . the iustification of the church of england : consisteth of three chapters . the first chapter sheweth , that the church of england is gods trustee for the christian religion , as to the people of this nation . the secend chapter sheweth , that the same church of england hath carefully discharged her trust concerning religion , as a most christian or most catholick church . the third chapter sheweth , that the communion of the said church of england , is conscionably embraced and reteined , by all the people of this nation , and not rejected , much less renounced by any of them , but against the rules of conscience . cap. . that the church of england is gods trustee for the christian religion , as to the people of this nation . sect. . christ delivered the trust of his word and sacraments to his apostles ; they delivered the same to bishops and presbyters their successors : but the apostles had an illimited , their successors have a limited trust ; the necessity of the succession of these trustees to the worlds end , yet is the succession of doctrine more necessary then the succession of persons . sect. . the trust and nature of the catholick church best gathered from particular churches ; the first part of their trust is concerning the word of god. sect. . the second part of the trust of particular churches is concerning the people of god ; what that trust is , and how it comes to be derived to them ; is shewed from saint pauls speech , acts . to the particular church of ephesus , and from saint pauls epistles to timothy and titus , and from other several epistles of his to particular churches . sect. . the third part of the trust of particular churches , is concerning the worship of god : the written word of god is the rule whereby they are to manage that trust , the readyest way to beget a christian communion among all churches , and a christian peace in each particular church . sect. . the prince , as the supreme governor of the particular church in his own dominions , is gods trustee concerning ; the outward exercise of religion , not to manage or perform , but to propagate and to protect it . the antient divines acknowledged this trust , and the antient princes discharged it , and princes now are bound so to do , because it is their right by the law of nature , and because without the discharge of this trust , there can neither be the face nor the due order of religion among , any people . sect. . the limitation both of the princes and of the priests trust in matters of religion ; that neither may deviate from the law of god ; and that the authority of the churches laws is most enfeebled by them , who make least esteem of the law of god , casting the aspersions of obscurity and of uncertainty upon the holy scriptures . sect. . the trust of each particular church is sufficient for the peoples salvation , if she take heed to her self and to the doctrine god hath given her in his written word , and in the antient creeds of the catholick church . sect. . the trust of particular churches is immediately from god himself , both in regard of the magistrate and of the minister : that trust much stood upon in the primitive times , and ought to be so still , because it is founded in the holy scriptures ; and that this doctrine concerning the trust of particular churches , doth not canton or dis-joynt , the catholick church . sect. . what trust is given to other particular churches in the holy scriptures , is also given to our particular church of england , from god the father , son and holy ghost ; that our church is accordingly bound to magnifie her trust , and therefore we bound not to vilifie it : and that it is both rational and religious to maintain the trust and authority of our own particular church . cap. . that the church of england hath most carefully discharged her trust concerning religion , as a most christian or most catholick church . sect. . gods intent in trusting the church with religion , was her honour and happiness ; which should cause our thankfulness to god , and our reverent esteem of his church . sect. . the churches trust concerning religion , is to see there be right preaching , praying , and administring the holy sacraments : preaching belongs rather to the knowledge then to the worship of god , and ought not to thrust out praying , which is the chiefest act of gods worship , and most regarded by him , especially when many pray in one communion . sect. . preaching is twofold , either by translating or by expounding the holy scriptures : the great excellency and necessity of both : and that our church is entrusted with both , and cannot justly be charged as defective in either . sect. . praying a greater part of the churches trust then preaching . the church hath god the fathers precedent and precept for making set forms of prayer , and shall answer for all the blemishes that may be in publick prayers , for want of a set form . sect. . the church hath god the sons precedent and precept for making set forms of prayer , and is accordingly obliged both to make and to use them . sect. . the church hath god the holy ghosts precedent and precept for making and using set forms of prayer . sect. . the church hath gods promise for his blessing upon set forms of prayer . sect. . the church is obliged to make set forms of prayer according to the pattern of the lords most holy prayer , that there be no peccancy neither concerning the object , nor the matter , nor the manner of publick prayer , and that our church hath exactly followed that pattern in hers , and that other churches ought to follow the same in their liturgies : a short historical narration concerning our common-prayer book , and the anti-prayer book set up against it . sect. . reformation not to be pretended against religion . the abolishing of liturgie , no part of a true reformation . that god hath not given any church power to abolish liturgie ; and that no church ought to assume that power , because liturgie directly tends to the keeping of the third and of the fourth commandments . sect. . certainty is more to be regarded in the publick exercise of religion then variety : hence the creed , the lords prayer , and the decalogue righteously taken into our liturgie , but unrighteously omitted by innovators , who vainly obtrude variety to mens consciences , instead of certainty . sect. . the gift of prayer examined ; that it is not a gift of sanctifying grace : that prayer as a duty , is above prayer as a gift ; that the spirit of prayer is often without the gift of prayer , and yet the gift of prayer is not perfect without the spirit of it . those christians who have attained the gift of prayer most compleatly , ( that is , joyntly with the spirit of it ) are not thereby qualified to be the mouths of the congregations . those ministers who have not attained that gift , are not for that reason to be despised , as not sufficiently qualified for the ministry ; and those ministers who have attained it , may not for the exercising thereof be allowed to reject set forms of prayer in their congregations , because set forms in publick , are more for the ministers and the peoples good , more for gods glory , and more agrecable with gods command . sect. . set forms and conceived prayers , compared together ; that set forms do better remedy all inconveniences , and more establish the conscience ; are not guilty of will-worship , nor of quenching the spirit , nor of superstitious formalities , and that it is less dangerous , if not more christian , to discountenance the gift then the spirit of prayer . sect. . that forms of publick prayer are not to be disliked , because they cannot , or at least do not particularly provide either deprecations against private mens occasional miseries , or thanksgivings for their occasional mercies ; yet our church not defective in occasionals , though chiefly furnished with eternals . the danger of contemning religious forms of prayer , and gadding after conceived prayers . sect. . the third and last part of the churches trust concerning religion is touching the holy sacraments : wherein our church is not faulty either in the number , or in the administration of them , as exactly following our saviours institution ; nor in the manner of administring , as following it with reverence . cap. . that the communion of the church of england is conscionably embraced and reteined by all the people of this nation , and not rejected , much less renounced by any of them ; but against the rules of conscience . sect. . every particular man ought to labour to be of such a communion as he is sure is truly christian both in doctrine and in devotion ; the rule whereby to choose such a communion , the proofs whereby to maintain it . sect. . that the communion of the church of england is truly christian in doctrine , free from here●ie , and from the necessary cause thereof , a false ground or foundation of faith ; that is , believeing upon the authority of men instead of god. sect. . that the communion of the church of england is truly christian in devotion , free from impiety , either by corrupt invocation , or adoration . sect. . that the communion of the church of england obligeth those in conscience who are members of that church , to retein ●● and not to reject it , much less to renounce it ; by no less then five commandments of the decalogue . errata . page . line . read menologie ; p. . l. . r. fatlest ; p. . l. . r tria ; p. . l. . r. brightness ; p. . l. . r. ut ; p. . l. . r. they ; p. . l. . r. it is ; p. . l. . & . r. likeness ; p. . l. . r. protension ; p. . l. . r. this ; p. . l. . dele not ; p. . l. . r. as ; p. . l. . r. he ; p. . l. . r. greater ; p. . l. . r. turning ; p. . l. r. r. their ; p. . l. . dele that ; p. . l. . r. without ; p. . l. . r. nor ; p. . l. . r. bring ; p. . l. . r. of ; p. . l. . r. we ; p. . l. . r. fully ; p. . l. . r. take ; p. l. . r. iniquities ; p. . l. . r. affective ; p. . l. . r. before ; p. . l. . . quid ; p. . l. . r. nam ; p. . in the contents , l. . r. them ; p. . l. . r. comely ; p. . l. . r. sound ; p. . l. . r. then ; p. . l. . r. persection ; ibid. l. . r. such a division ; p. . l. . ● . beats ; p. . l. . r. certainty ; p. . l. . r. unpremeditated ; p. . l. . r. obsecration ; p. . l. . r. bind ; ibid. l. . r. hands . christ wellcomed in his nativity . cap. i. the motives of christs welcome from god , and from his church , both triumphant and militant . sect . i. christs image repairs the loss of gods image in man ; the churches desire that christ should be formed in us ; and that christs humiliation , is the christians exaltation . in the name of the father , and of the son , and of the holy ghost , one god everlasting . blessed be the holy and undivided trinity world without end , amen . i had once the image of god the father in my creation , and i soon lost it ; wherefore i now desire to have the image of god the son in my redemption , which i may never lose . o thou eternal spirit proceeding from the father and the son , vouchsafe to breath in my soul this breath of life , that i may live eternally ; o thou who didst form the eternal son of god in the womb of a pure virgin , be pleased also to form him in my impure and sinful heart ; that christ being formed in me , i may not be an abortive to the life and light of righteousness . thy holy apostle travelled as in birth till christ was formed in the galatians ; so doth thy holy church travail as in birth til christ be formed in me ; oh then let the end of her travail be the beginning of my rest , that my saviour being formed in me , i may be fitted and prepared for his salvation : he once condescended to be made man for me ; oh that he will now give me the benefit of that condescention , and be made man in me : that i may put on the lord jesus christ , even as he hath put on me : that as he dwelleth in my flesh by a personal union , so he may also dwell in my spirit by a powerful communion : that as by dwelling in my flesh he emptied himself , so by dwelling in my spirit he may fill me : for christs emptiness is the christians fulness : he that filled heaven and earth from the beginning of the creation , did in the declining age of time empty himself , that he might fill us : them he filled with his majesty , but us with his mercy ; and if his emptiness was our fulness , what is his fulness but our glory ? if his fall was our rising , what is his resurrection but our salvation ? if the humiliation of christ was the riches of the world , how much more his exaltation ? if he enriched us by his poverty , how much more will he enrich us by his glory ? the apostle can mention nothing but fulness , when he treats of christ emptiness , gal. . , . sect . ii. christs humiliation was in the fulness of time . bvt when the fulness of the time was come , god sent forth his son made of a woman , made under the law , to redeem them that were under the law , that we might receive the adoption of sons . the words do plainly set forth our saviour christs emptiness , but they carry with them a threefold fulness . first a fulness of time , when the fulness of the time was come . secondly a fulness of love , god sent forth his son made of a woman , made under the law. thtrdly a fulness of joy , to redeem them that were under the law , that we might receive the adoption of sons . all which considerations are so fit to welcom christ at his nativity , that i will conform to them the three chapters of my ensuing discourse . for though time be little or nothing in its continuance ( an instant only ) but is all in its succession ; yet the fulness of time which the apostle mentions , may be to us as a looking-glass wherein to behold and to contemplate , if not the nature and duration , yet sure the work and the consultation of eternity . sect . iii. the fulness of time in which christ came to humble himself was the perfection of time . the hebrews call the perfection of every thing its fulness ; so cant. . . the church speaking of christ saith , his eyes were fitly set , but it is in the hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manentes juxta plenitudinum , sitting or set in fulness , that is , in all manner of perfection ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith aben ezra , set so exactly as those precious stones that are inlayed and set by measure . and saint matthews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not only ut impleretur , but also , ut perficeretur , not only , that it might be fulfilled which was spoken by the prophet , but also that it might be perfected ; to wit , that it might be perfected and consummated in the anti-type , which had been only begun or initiated in the type ; all the former prophesies of the old testament , receiving in christ not only their fulness , but also their perfection . so then , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the apostles meaning ( gal. . . ) represents unto us two things , plenitudo temporis , and perfectio temporis , the fulness of time , and the perfection of time : and both these were joyned together in that particular time which the eternal son of god was pleased not only to honour , but also to sanctifie by his coming into the world ; for it was a full time , and it was a perfect time. sect . iv. god observed the fulness of time for the sending of christ , to fill our souls with patience and with piety : which two make up the true christians fulness . as god observes a time for every gift , so he observes a fulness of time for a full gift : to endue our souls with a fulness of patience and with a fulness of thankfulness ; with a fulness of patience whiles the full gift is yet coming ; and with a fulness of thankfulness when it is at last come : this twofold fulness must be in every christian soul to entertain our saviour christ , or it will have an emptiness of christianity : they are both together in the prophets hymn of thanksgiving , isa . . . lo this is our god , we have waited for him , and he will save us ; this is the lord , we have waited for him ; we will be glad and rejoyce in his salvation : we have waited for him , there 's the fulness of patience ; we will be glad and rejoyce in his salvation , there 's the fulness of thankfulness . first , god requires in all christian souls a fulness of patience ; hence it was that though he promised christ in the first beginning of the world , ( gen. . . ) yet he did not send him till towards the latter end of it ; surely to make us the more sensible of our own misery , and by it , the more capable of his mercy ; and to endear his everlasting love unto our souls , whiles we profess by our waiting his leisure , that we cannot pretend desert , where we are bound to patience ; and consequently what we cannot expect with too much patience , we may not receive with too little thankfulness : but there is also another reason of our patience , that as christ was long expected in his first , so he may also be long expected in his second coming : for as we waited for the saviour , so also must we wait for the salvation : god waits to give it ; much more must man wait to receive it ; so saith the prophet , isa , . . and therefore will the lord wait that he maybe gracious unto you ; there 's the first , god waiting to give grace ; blessed are all they that wait for him , there 's the second , man waiting to receive grace : and he waits not in vain ; for he is blessed in and for his waiting , and much more after it ; so saith the apostle , rom , . . by hope ye are saved ; our salvation though it is unseen , for it is by hope , yet it is not unsure , for we are saved ; we must seek it with diligence that we may find it , for it is unseen ; and we must seek it with patience ; because we shall find it by seeking , for it is not unsure ; if there be diligence in seeking , there will be joy in finding , according to that of the psalmist , psal . . . as for me , i will patiently abide alway and praise thee more and more ; with the increase of patience is the increase of piety ; the more patiently he abides , the more piously he praises ; till at last from a fulness of patience , he comes to a fulness of piety , that is to say , a fulness of devotion and of thankfulness . sect . v. the authority of god , and of his church for a solemn festival to celebrate the coming of christ ; and that the church did not more then her duty in appointing that festival , and an advent sunday to prepare for it ; and that we cannot justly or safely gainsay that appointment . less then a fulness of time would not serve god to give his son : less then a fulness of time may not serve us to acknowledge that gift : so that we have a sufficient warrant for a long and a solemn festival to celebrate the coming of christ into the world . god himself observing a time and a fulness of time to send forth his son to come to us , is warrant enough for us to observe a time and a fulness of time to give thanks and to rejoyce for his coming ▪ be ye followers of me , even as i also am of christ , was the apostles irresistible argument for the corinthians obedience , cor. . . and it may still be the argument of every national church , ( which is the grand apostle of its own nation , and must be , till the worlds end ) you are bound to be followers of me when and where i do follow christ , though no further may you obey me , nor may i challenge your obedience , then that we may both together follow our blessed saviour . the authority of the apostle is under the auhority of christ ; the authority of the church , under the authority of scripture , the word of christ : but where the apostle doth indeed follow christ , there to run away from the apostle , is in effect to run away from christ ; even as to follow him , is indeed to follow christ : the like must be said of the authority of the church , which succeeds the authority of the apostles , unless we will suppose all the promises of christ to his apostles , and all the precepts of the apostles to the people , to have been meerly momentary and temporal , and not to have been written for our admonition , upon whom the ends of the world are come , cor. . . a supposition so far from true godliness , that you see it is directly against the express word of god : wherefore we may not doubt to follow the church in those things wherein the church follows christ ; and the church follows christ in all those things , for which she can alledge either precept or precedent from the word of christ , or can give a reason agreeable with his word ; and we cannot deny but that in this case the church hath both precedent , and precept , and reason , drawn from the word of christ ; the precedent is in general from the jews appointing the feast of dedication without any peculiar command of the old , yet not without the approbation of the new testament , john . . in special from the angels of god , who most zealously kept this festival : the precept is from the general equity of the levitical law , which still obligeth christians , as it is subservient to moral and religious , though not to typical and ceremonious worship , and that plainly calls for annual festivals in honour of christ , unless we will say that less honour is due to him since he is come in the flesh , then was due to him before his coming : the reason is clearly from the very institution of the church ; for god gave pastors and teachers for the edifying of the body of christ , ephes . . . but the right way of edifying , is to lay the foundation upon the chief corner-stone : and doubtless this was the reason why the church first appointed an advent sunday ( which must needs be very antient , or else all the order of the service could not depend upon it ) because she observed that all the documents of the old testament , did aim only at this , to fit and prepare men for the coming of christ , and therefore was desirous that we might so prepare our selves to receive christ at his first coming to save us , that we might not tremble at his second coming to judge us : accordingly the greek church began their preparatory feast for the nativity of christ , on the . of december , ( that is five compleat daies before the feast it self ) as appears by their chronologie , where the . of decem. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the beginning of the preparatory feasts of the incarnation of our blessed saviour . lord , make me so to celebrate thy coming to us in our flesh , that i may daily find and feel thy coming to me in my soul : god observed a time ; so may we , in that he teacheth us by his example : god observed a time for his son ; so will we , if he doth also teach us by his communion . saint peter intimates both kinds of gods teaching man , pet. . , . but as he which hath called you is holy , so be ye holy in all manner of conversation , because it is written , be ye holy , for i am holy : as if he had said , ye ought to be holy not only for the example , but also from the communion of my holiness : it is not for christians to be guilty of prophaness , when christ by his communion calleth them to holiness . sect . vi. christmas no superstitions word ; and christmas day observed , not for it self , but for its duty , takes off all controversies ; and can fall under no just exceptions ; and may not fall under any unjust cavils , much less calumnies . god observed not time for it self , but for his son ; so must we observe no festival for it self , but only for our saviour ; no day for it self , but for the lord. were christmas-day ( for that word is no more popishly superstitious to me , then the spirit of python , acts . . or the signs of castor and pollux , acts . . were paganly superstitious to saint luke ) i say , were christmas-day to be observed for it self , as the . day of december , we had need to go not only to the roman archives for a moral assurance , but also to the christian archives , ( the word of god ) for a theological assurance , that christ was born on that very day , or we could not religiously observe it in the assurance of faith ; but since christmas-day is to be observed for its duty , which is to give god thanks for the blessed nativity of his eternal son , who took our nature upon him and was born of a pure virgin to redeem us from sin , death and the devil , a moral assurance is more then enough for the day , ( which indeed is the best assurance we can have of any day ) since we have a full theological assurance for the duty . and here i cannot but say in zeal to my saviour , and to the salvation of their souls , of whom saint peter prophesied when he said , that there shall come in the last daies scoffers , walking after their own lusts , pet. . . what saint paul once said to the iews at antioch , acts . , . beware therefore least that come upon you which is spoken of in the prophets , behold ye despisers and wonder and perish : yea behold that ye may wonder , and wonder that ye may not perish in your despisings of god and of his church ; for whosoever shall scoff and mock at the keeping of christmas-day , in relation to the . day of december , is guilty of ignorance , immodesty , and indiscretion , because he mocks at the practice of millions of men much wiser then himself ; but he that shall mock at keeping it in relation to the duty , must also be guilty of impiety , infidelity and irreligion , because he mocks at the profession of an article of the christian faith , and of that article which is indeed the ground and foundation of all the rest ; for if christ had not been born , he could not have suffered , nor have risen again ; so that upon this one article of christs nativity , are indeed grounded all the other articles of our christian faith ; so nearly doth it concern us to maintain our publick profession of this article , least we should be thought to have forgotten or to have forsaken all the rest . and this is reason enough why amongst other daies we should still observe this day of christs nativity , not for it self ( for so happily it may not be safe to observe any day ) but for the lord ; so shall we not impeach our christian liberty , and we shall improve our christian piety , sect . vii . the difference betwixt a jewish and a christian observation of daies : this latter , a moral part of gods service , and may not be neglected without scandal . the apostle establishing our christian liberty , doth much more establish our christian piety , rom. . he establisheth our liberty , ver . . placing daies and meats in the same rank of indifferency ; neither of them in it self ought to be reputed a matter of religion : but withal he doth much more establish our christian piety , ver . . & . that both daies and meats ; daies wherein , and meats whereby we live , are to be observed or not observed , as shall most conduce to his glory by whom we do , and to whom we should all live . he overthrows a legal or iewish observation of daies for themselves , because that was a typical worship ; but he establisheth an evangelical or christian observation of daies for duties , because that is a real and moral part of gods service : for he that so regardeth a day , regardeth not it , but the lord : and he that so regardeth it not , being thereunto called by that authority which god hath set over him , were best take heed lest it be thought that he regardeth not the lord ; he was best take heed , lest he give occasion of scandal or spiritual ruine to his brother , whilst he gives him occasion to think that god is not worth the regarding , or that those are given to superstition who do most zealously regard him : for he that doth this , may chance have the milstone in his heart to harden him , but sure he must have the milstone about his neck to drown him . sect . viii . to oppose the celebration of christs nativity is a scandal to christians , and a stumbling block to the jews , keeping them from christianity . per scandalum laeditur proximus in mente , ut per homicidium in corpore , per furtum in possessione , saith the school-man , ( alensis par . . qu. ibi . m. . ) scandal wrongs my neighbour in his mind , as murder wrongs him in his body , and theft wrongs him in his possession ▪ and therefore i have great reason to take heed of being scandalous , as to take heed of being a murderer , or a thief . and truly i cannot see , but that our saviours determination concerning scandal reacheth this very case , mat. . . whoso shall offend one of these little ones , which believe in me , it were better a mill-stone were hanged about his neck , and that he were drowned in the depth of the sea. for tell me , do they not believe in christ who set apart a time of purpose to make profession of their belief in him ? and if they do believe in him , how will you answer your scandalizing and offending them , whiles they are professing or rather indeed practising that their belief ; or your scandalizing others , whiles you keep them from the same christian practice and profession ? wherefore it can hardly be denyed but this is really a scandal or an offence to christians , because it is a way to cause some of them to forget , or to forsake our saviour christ ; but surely it is a down-right stumbling-block to the jews , to keep them from embracing the christian religion : for the main thing needful to their conversion , is , to prove the messiah is already come in the flesh , which the jews will take for granted is denyed if not disproved by them , who will not allow themselves nor others to celebrate the memorial of his coming : for the whole course of their religion taught them to acknowledge the receipt of far lesser blessings , with much more solemn memorials ; as the receipt of the law with the celebration of pentecost : so that whatsoever may be urged for serving god in spirit & in truth , to make christians become sincere worshippers , yet we had need keep up an outward solemn service and worship of christ to make jews become christians ; for it is not imaginable they should leave the outward decency and order that they are bound to use in their own synagogues according to the whole purport of their own law , to come to the slovenliness and indecency that may be found in some christian churches , under the pretence of the purity of our gospel . sect . ix . the jews equally scandalized by idolatry and by profaness , especially that profaness or irreligion which immediately dishonoureth our saviour christ . it is much to be lamented that christians who are bound to do what is in them to convert the jews ▪ should so far scandalize them , ( either by idolatry or by profaness ) as to hinder their conversion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the jew in his disputation with the christian ; ( in the second nicen council in the sift action ; ) i am scandalized at you o ye christians , that you worship images : and is it not as great a scandal if they shall be able to say , i am scandalized at you o ye christians , that you do not worship god , or at least do not worship him with fear and reverence , as god ? or , that you refuse to worship christ , whom you would have me believe to be the son of god ? for is it not an act of religious worship in moses his law , to dedicate daies to the worship of god ? if then we deny the dedication of daies to the worship of christ , how shall we perswade the jews that we do indeed worship him as our god ? it is to be feared , if we shall do so , they will rather think us turning jews , then that themselves will think of turning christians . sect . x. that those christians who oppose christmas-day , do give occasion to other good christians to suspect them as not well grounded in the christian religion . since it is the ground of our christian religion , that all gods gifts and mercies to mankind do concenter together in christ , it is scarce possible those christians should be thought truly religious , who make it their work to oppose the publick worship of christ on that very day , wherein , as christ , he was first capable of being publickly worshipped : they that are jews , may think well of this , for they denying him to be the son of god , will easily deny that he is to be worshipped : but sure good christians cannot think well of it , who are taught to glorifie god in christ , and much more for christ : to glorifie god in christ is our religion ; to glorifie god for christ , is our salvation . religio est motus creaturae rationalis ad deum , ut ad primum principium & ultimum finem ; christus autem ut homo , est via per quam fit hic motus , saith aquinas , ( ● . qu. . ) religion is a motion of the reasonable creature to god , as to its first beginning , and to its last end but christ , as man , is the way whe●ein the reasonable creature thus moveth , so that once forget christ as man , and you shall soon forget all religion ; saint bernard tells us of a threefold coming of christ ; the first was in the infirmity of his flesh to redeem us : the second in the power of his spirit to sanctifie us : the third in the glory of his majesty to judge us : i will thankfully receive him as my redeemer , that i may securely behold him as my judge ; for if i be ashamed of him in his infirmity , how shall he not be ashamed of me in his glory ? therefore i dare not be ashamed of this day , least i should seem to be ashamed of him also ; no nor of his prayer , least i should seem to be ashamed of his words , since himself hath said , whosoever shall be ashamed of me , and of my words , in this adulterous and sinful generation , of him also shall the son ef man be ashamed when ●e cometh in the glory of his father , with the holy angel. , mar. . . sect . xi . the first christmas-day was kept by the holy angels ; therefore no will-worship in keeping christmas : but rather a necessity to keep it from heb. . . the kingdom of christ as creator and as redeemer . in keeping of christmas the church militant follows the example of the church triumphant ; for the first christmas-day that was ever kept on earth , was kept by the holy angels that came of purpose from heaven to keep it ; luk. . , and suddenly there was with the angel a multitude of the heavenly host , praising god and saying , glory to god in the highest , and on earth peace , good will towards men : shall that be accounted superstition in men , which was undoubted religion in the angels ? or can we be called will-worshippers for doing no more then they did , unless you will first call them so ? let will-worship go in epiphanius his language for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for wilful and for superfluous worship : for what it hath of mans will or wilfulness , it cannot but have of superfluity : but let us take heed of calling that will-worship for which there is a precedent in the text , and so great a reason for that precedent ; for it is most certain that the blessed angels in heaven had great reason to joy for the incarnation of christ , since he was the repairer of their ruine in their fellows , and the confirmer of their ●●ay or standing in themselves : whence alensis tels us plainly , that the angels joy and bliss was greater after the incarnation of christ then it had been before . for though the substantial joy of the angels consist in the contemplation of the divinity , yet their accidental joy consists in the contemplation of the humanity of our blessed saviour , as it is united to his divinity ; accrevit igitur gaudium angelorum , licet non quod substantiam , tamen quantum ad multitudinem , quia pluribus modis habent modò gaudium in beatitudine quàm ante incarnationem ; ( par. . q. . ) therefore the joy of the angels is increased by the nativity of christ , though not in its substance , yet in its variety , for that now they rejoyce more several wayes then before ; for whereas before the incarnation they rejoyced to see god in god , now since it , they rejoyce to see god in man ; and we find that they did sing and triumph that they might express their joy ; surely not to teach us christians ( who in that we are men , have much greater cause of joy from thence , then the angels could have ) i say surely not to teach us men a lesson of silence and of fullenss ; but if we will not regard precedent , yet we must regard precept ; and the angels seem to have a precept , to worship our saviour christ at his nativity ; for the apostles words seem to look towards a precept , heb. . . when he bringeth in the first begotten into the world , he saith , and let all the angels of god worship him : i know this text chiefly aims at the proof of christs divinity : but if the holy spirit thought he had sufficiently proved the first-begotten of the father though brought into the world in the form of a servant , to be no less then god , when he had said , and let all the angels of god worship him ; it is evident they do what is in them to invalidate this proof , who at the very time that he was thus brought into the world , do cry out as loud as they can , let not the the sons of men worship him : but where doth the holy ghost say this ? epiphanius in his ancorate plainly cites moses's song for this text , which is in deut. . where v. . the greek interpretation hath these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let all the angels of god worship him ; but with some various lections , to make the interpretation disputable at least , if not questionable . however , since no such thing is to be found in the hebrew , and we are not assured that the holy ghost spake in greek by the septuagint , ( supposing their translation hath been preserved incorruptible ) we may not ascribe this greek translation to the saying of the holy ghost ; we must therefore appeal to the hebrew original , which we are sure came immediately from gods holy spirit , and then we shall find this injunction , worship him all ye angels of god , in psal . . . and indeed the whole argument of that psalm is nothing else but a prophecy of the kingdom of christ , and an exhortation both to angels and men joyfully to celebrate the magnificence , and thankfully to acknowledge the power of his kingdom ; for the kingdom of christ may be considered , either as he is creator , eternal god with the father and the holy ghost ; and so the jews themselves will not deny him to be their king ▪ or as redeemer , god and man in one person , and and so the jews do stiffly deny his kingdom , and we christians had need beware least we may seem to encourage or at least to confirm and harden them in that denial . sect . xii . we must embrace all opportunities of glorifying christ , that we may not be thought to desert either our saviour or our selves , whiles we are defective in our devotions , either for want of preparation before , ( which hath hitherto made us so bad christians in so good a church ) or of affection in them , ( which will keep us from being good christians ) or of thankfulness after them , ( which wil keep us from worthily magnifying the name of christ ) . the best course i know to prevent the hardening either of our own or of others hearts , is , to take all the opportunities that are offered us , of glorifying our blessed saviour ; for he that is willing to neglect an opportunity , can scarce be zealously inclined to lay hold of another time : he that will not honour christ on his own day , will scarce pick out another day to honour him , though he may pretend to keep christmass all the year ; or if he be indeed zealously inclined to honour christ , yet other christians cannot be easily inclined to think him so : and jews must necessarily think him not so : and though we ought not to judge them also that are without , cor. . . yet we ought not to offend them , ( and much less them that are within ) for this is the way to cause god to judge us : we will therefore take that for granted , which cannot be denied , that we have all great need to imploy very much , ( and cannot imploy too much ) of our time in those christian duties and devotions which tend immediatly to the honour of our saviour christ , that so we may not be defective either in our preparation before them , or in our affections in them , or in our thanksgivings after them . first , that we be not defective in our preparation before our christian devotions , for this is a main cause of our great shame and greater sin , that we have been hitherto so bad christians , in so good a state of christianity : that whereas christ hath been so long and so powerfully applyed unto us both in prayers and word and sacraments . ( yet we have been so little benefited by that application , as scarce to perceive the loss of it , or at least scarce to grieve for that loss : a shrewd sign of edomites rather then of israelites , to be content to lose our prayers , our true spiritual birth-right , that we might keep our pottage , our temporal interests ) of which we may now truly say , as he did , gen. . . feed me with that red , with that red , for the just vengeance of god hath lately made it so with our own blood : or at least a shrewd sign of ephraimites if not of edomites ; for they being armed and carrying bows , turned back in the day of battle , psalm . . the reason is given in the verse before ; they were a generation that prepared not their heart , and whose spirit was not stedfast with god : they did not set their heart right , by preparation , and therefore could not keep their spirit stedfast by perseverance ; and it is to be feared this is our case : for it had scarce been possible for so admirable a form of publike prayer and administration of the sacraments ( which had in it the most pithy devotions both of greek and latine churches , and the superstitions of neither ) to have been so long amongst us to so little advantage of our souls , had there been good things found in us , and had we prepared our hearts to seek our god , as that good king did , chron. . . and hath left his example as a mandate for us so to do , since no scripture is of private interpretation , and much less of private jurisdiction : the old testament in all precepts and precedents of morality no less commanding the christian then it did the jew : but if any be contentious touching the old testament , though we have no such custome nor the churches of god ; yet we have both a precept and a precedent in the new testament , to reprove and to reproach his contention , and the fittest that can be alledged for this argument , even that of saint john baptist the forerunner of christ : for he came preaching , saith the text , and his sermon consisted so much of this doctrine of preparation , that he was chiefly to be known by this character , the voice of one crying in the wilderness , prepare ye the way of the lord , mat. . secondly , we need imploy our time readily and carefully in those christian duties which immediately concern the honour of christ , that we be not defective in our affections whiles we are at our christian devotions , actually conversing with our blessed saviour ; for our affections have been so long standing on the lees and dregs of the earth , that they are not to be refined , and much less to be elevated and lifted up to heaven , without multiplied essays of most holy meditations : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the priest to the people in the greek liturgie : and they answer him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : let us lift up our hearts ; we lift them up unto the lord : so we in our liturgy , from theirs : but it is observable that neither greek church nor ours used these words , till after many prayers were past , in which the communicants had poured out their souls before god , to be sanctified by his grace ; and so likewise the apostle requiring us to seek those things which are above , doth as it were pass through all the creed , to the article of the resurrection , before he hopes throughly to raise our affections , col. . , . if ye be then risen with christ , seek those things which are above , where christ sitteth on the right hand of god : set your affection on things above , &c. he doth not only say , christ is risen , but also if ye be risen with christ ; he is fain to presuppose and as it were to antedate the day of the resurrection of the bodies , that so he may perswade them to a resurrection of their souls . o god work in us this great miracle of thy grace to raise our souls , that we may all rejoyce in that great miracle of thy power which thou wilt at the last day work on us , in the raising of our bodies . thirdly and lastly , we need imploy our time readily and carefully in those christian duties which immediately concern the honour of christ , that we be not defective in our thankfulness after our devotions , after we have had the honour and the happiness to converse with our blessed saviour . for if i may not give mine alms without a full purpose of my heart , cor. . . shall i think that i may give my self without it ? or doth god indeed love a cheerful giver of the hand , and not much rather a cheerful giver of the heart ? to what purpose is ihis wast ? mat. . , . seems in it self a question of piety , and in its reason , for this ointment might have been sold for much , and given to the poor ; a question of charity ; yet st. john brands him that made it , that for his piety , he was a traytor ready to betray christ ; and for his charity , he was a thief , not ready to relieve , but to pillage his poor members , john . , . so dangerous a thing is it for men to begrutch any expence either of time or of pains , or of patrimony , that is bestowed upon christ , and much more to disturb the woman , the church that bestoweth it ; for wheresoever this gospel ( of the great condescention and greater goodness of the son of god , ) shall be preached in the whole world , there also shall this be told for a memorial of her duty that wrought the good work upon her saviour , but of their undutifulness who opposed her in working it , mat. . , . gods mercies in our saviour christ are too many and great to come all ex tempore to us ; so should our devotions be , to thank him for their coming , since it is every jot as good divinity for our prayers and sermons , ( which we offer up for the parts of gods publick worship ) as it was for davids sacrifice , neither will i offer burnt-offerings unto the lord my god , of that which doth cost me nothing , sam. . . for what can i profess by the unworthiness of my offering , but either that i have a less worthy esteem of god , then david had , to whom i offer that which he would not offer , or that i have a more worthy esteem of my self then he had , as if forsooth god would at my hands accept of any offering ? sect . xiii . a new song for the coming of christ ; god the father , son and holy ghost carefully observed the time of our saviours coming into the world , therefore it can be no true piece of reformation for men not to observe it . the church had a new song put into her mouth meerly for the knowledge of the great mercy of her saviours nativity ; how much more then for the enjoyment of it ? he hath put a new song in my mouth , saith the psalmist , even a thanksgiving to our god , psalm . . and saint paul tells us wherefore this new song was put into his mouth , in that he applyes this very psalm to the coming of our saviour christ , heb. . , &c. wherefore when he cometh into the world he saith , sacrifice and offering thou wouldst not , but a body hast thou prepared me : which words are quoted out of this same very psalm , and point as directly at christs coming into the flesh , as that finger of the baptist did point at him after he was come , when he said , behold the lamb of god ; which finger for that very cause ( as some would perswade us ) could not be burnt with the rest of his body . gentiles ossa collegerant & cumbusserant : sed digitus ille quo dominum ad jordanum venientem monstravit , dicens , ecce agnus dei — non potuit comburi . durandus in rationali lib. . de decollatione s. johannis . this was indeed a sufficient cause why a new song should be put in the mouth even of the sweet singer of israel , to shew that great was his thanksgiving , yet greater his thankfulness for this inestimable and undeserved mercy : as it appears , psalm . , . o lord my god , great are thy wonderous works which thou hast done , like as be also thy thoughts which are to us-ward : if i would declare them , and speak of them , they should be more then i am able to express : and all these wonderous works and thoughts are summed up together by the apostle in this saying , when he cometh into the world , as indeed they were consummated and compleated by christ himself in his coming , [ when he cometh into the world , he saith : ] and yet the words were said above five hundred years before he came : it seems god the son was so long before observing the time of his own coming into the world ; surely not that the sons of men should labour to forget , and resolve not to observe it . and god the father did the like . heb. . . when he bringeth in the first begotten into the world , he saith , and let all the angels of god worship him : pointing as it were at the very day of christs nativity , or coming into the world ; yet some men perswade themselves they do enough if they believe his going out of the world , and think only upon his death and passion : and god the holy ghost did the same , as being the pen-man and interpreter of these texts , and the applyer of them to our blessed saviour : for he it was that spake both by the prophets and by the apostles . god the father , god the son , and god the holy ghost did look and point very punctually at christs coming into the world , telling the angels of it , that they might worship him ; and the angels accordingly sing a most heavenly hymn of thanksgiving at his birth , not only in heaven for their own joy and exultation , ( for which they are alwaies singing to him there , ) but also on the earth , ( or at least very near it , so near as that the shepherds did both hear and see them singing ) for our comfort and imitation : and therefore it cannot justly be accounted a piece of reformation , to teach men to look away as far as they can from that time , wherein the church doth celebrate the memorial of christs coming , as if god who had bid the angels worship him , had bid men not worship him ; which is surely a strain of very bad logick , and of far worse divinity . sect . xiv . everlasting thankfulness is due to god for this everlasting mercy . the psalmist teacheth us a lesson of everlasting thankfulness for this everlasting mercy , as appears psalm . the chief argument of the psalm is christ , as is proved in the . and . verses , from the extent of his dominion , far beyond solomons , even to the worlds end ; and much more in the . and . verses from the excellency of his person , that all kings should fall down before him , and particularly , that the kings of arabia and saba should bring him gifts ( which was literally fulfilled in the presents of the wise men , mat. . who by the antients were both called and reputed kings ; ) and the conclusion that is inferred from these premises , is thanksgiving . the argument of the psalm is everlasting mercy , even the mercy of god to man in christ ; and the conclusion of it is everlasting thankfulness ; for so it follows , ver . . & . blessed be the lord god , even the god of israel , which only doth wonderous things , ( and this wonderous thing above all the rest , that the son of god was made the son of man , that we who were by nature the children of wrath , might be made the sons of god ) there 's the thankfulness ; and blessed be the name of his majesty for ever , and all the earth shall be filled with his majesty , amen , amen . there 's the everlasting thankfulness . heaven was from the first instant of its creation filled with his majesty ; but now the earth was also filled with it ; and if heaven and earth are both filled with his majesty , what shall we say if our sinful souls be empty ? for if we be not filled with his majesty , how shall we come to be filled with his mercy ? sect . xv. time not perfect in gods account from our creation , but from our redemption . the jews not destroyed , and time not vntimed , meerly in relation to the coming of christ : time still continued , for the world to make a right use of his coming : no other time perfect in gods account , but that wherein he gives his son ; and no other time should be perfect in our account , but that wherein we receive him . god accounted that only the perfection of time , wherein he wrought the work of our redemption ; as if all that had passed before that , from the beginning of the creation , had been but an imperfect time : he had no rest in the creation , till he made man : he had no rest after it , till he redeemed him : divinely saint ambrose in his hexameron , ( and not the less divinely because he took it out of saint basil , for the latine fathers borrowed of the greek-fathers , as later divines have since borrowed from them , ) fecit deus coelum , non lego quod requieverit : fecit solem , lunam stellas , nec ibi lego quod requieverit ; sed lego quod fecerit hominem , & tunc requieverit , habens c●i peccata dimitteret : god made heaven , and i do not read that he did rest : he made the earth , and i do not read that he did rest : he made the sun , moon and stars , nor do i read there that he did rest ; but i read that when he had made man he did rest , because ●e then had one to whom he could forgive sins : god was not at rest till he had made man , to whom he might forgive sins ; and after he had made him , he was not at rest till he had forgiven him : o my soul , how canst thou be at rest till thou hast asked and obtained forgiveness ? god accounts the perfection of time not from his power , whereby he created the world , but from his mercy , whereby he redeemed it ; as if the creation of the whole world had been imperfect without man , and the creation of man had been imperfect without his redemption ; and all other time not worth the notice , save only that which christ honoured with his coming , for whose only sake time it self deserved to be continued and not to be untimed , after men had corrupted it ; for as no satisfactory reason can be given why god destroyed not the whole people of the jews in their so many idolatries , rebellions and apostasies , but only that christ was to come of their nation ; so neither , why time it self should not have been destroyed long before christs coming , for the outragious sins and villanies which were acted by men , but only that christ was promised to come in it ; and so likewise for the same reason is time still continued , notwithstanding all the defections of wicked men from god , and their defiances against god , because christ may not lose the end of his coming , which was to save repentant sinners ; so saith saint peter , the lord is not slack concerning his promise , but is long suffering to us-ward , not willing that any should perish , but that all should come to repentance , pet. . . his will is , that since his son hath been pleased to take upon him the nature of man , both sinful man should come to repentance , and repentant sinners should come to salvation . thus , in gods account , that is only the perfection of time wherein he gives christ : and why not also in ours , that wherein we receive him ? for in truth all the time of our life is but an imperfect time , till we have gained christ ; there may be the perfection of the natural man before , but not of the spiritual man , till he come to the measure of the stature of the fulness of christ , eph. . . all the time of our life , though we live to methuselah's age , is but imperfection of time , till with good old simeon , we come by the spirit into the temple , and there see and embrace the lord christ , luke . , . and then our life , though never so short , will immediately be so compleat and perfect , that we may pray for a nunc dimittis , and say , lord now , at this very instant , without any longer stay , lord new lettest thou thy servant depart in peace . saint paul tells the galathians plainly , that though never so aged in themselves , yet they were but meer children in his account till christ was formed in them . gal. . . my little children of whom i travail in birth again , until christ be formed in you . did we truly believe this , and seriously reflect upon our own belief , we would look much less after the man , and much more after the christian ; less after our selves , more after our saviour ; less after our interests , more after our devotions : since that only is to be accounted a perfect time , which christ by his presence did once make so in the world , and still is pleased to make so in our hearts . nor is it any disparagement to those heavenly spheres , by whose revolution philosophy hath taught us to measure the duration of earthly things , to say , that though time do borrow its continuance from heaven , yet it borrows its perfection only from the god of heaven : the continuance of time leads to death , but the perfection of time leads to everlasting life : this moment in it self is not a part of fleeting time , but in its good employment , it is no less then a blessed eternity : the motion of the first mover is exceeding glorious in the heavens , but it is much more glorious in our hearts ; i will admire that motion because it produceth time , but i will rejoyce and acquiesce in this motion , because it produceth eternity : for this is the motion which alone affords rest unto my soul , whiles i consider my blessed saviour humbling himself , but exalting and raising me . o thou blessed moneth of december , wherein the earth gives us nothing , but heaven hath given us all things , having given us him who is all in all ! cap. ii. containing the reasons of christs welcome ; the infinite love of god the father , and of god the son and holy ghost in our redemption . sect . i. gods first gift to man was his love in christ ; his second gift was christ in our nature . no gift can prove a blessing , unless god give it in love ; not government , not the gospel , though the one be the best temporal , the other the best spiritual gift . we have passed through the porch called beautiful ( acts . . ) wherein all mankind lame from their mothers womb had a long time laid expecting alms of the son of god , when he should please to enter into the temple of his body ; let us now go into the sanctuary , and there contemplate and consider the infinite love of god which caused him to send his only son for our redemption , and we shall never want thankful hearts to bid him welcome , nor pious hearts to make a right and conscionable use of his coming : that as he came at first for our redemption , so he may come at last for our salvation . and this part of christian divinity hath been taught us by christ himself , not only by his spirit ( as all the rest ) but also with his own mouth , saint john . . for god so loved the world , that he gave his only begotten son , that whosoever believeth in him , should not perish but have everlasting life ; where it is evident , that the cause why christ was given to man , was no other but only the love of god : and consequently , the grand reason of our joyfully receiving this gift , must be this , that it proceeded from gods infinite and undeserved love towards us : for gods first gift to man was his love in his son ; his second gift , was his son in our nature ; so saith saint paul , tim. . . according to his own purpose and grace which was given us in christ jesus before the world began . gods first gift was grace given us in christ ; his second gift , was christ given us in our flesh : and the master of scholastical subtilties makes this a rule of sound reason , as well as of sound religion , inter omnia dona dantis , primum donum quod dat , & quisquis dare potest , est amor ejus quem primo dat amato , quia est ratio cujuscunque alterius doni ; nihil enim habet rationem doni , nisi in quantum cadit sub actu amoris . scotus in . lib. sent . dist . . the first gift which every one gives to him whom he loves , is his love ; which is indeed the only reason of all his other gifts ; for nothing can have the nature of a gift , but as it proceeds from love . and therefore god first gives us his love , before he gives us any thing else : and he gives nothing as a blessing , but what he gives in love ; as for example , government is the best temporal gift to any nation , yet given in anger , is no blessing , and consequently no gift : so saith the prophet , dedi regem iratus eis , hos . . . i gave them a king in mine anger ; this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a gift that was no gift , because not given in love : and as it is in regal , so also in popular government ; as appears from the . psalm , the . ver . for whether we read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the septuagint , a throne of wickedness , when kings and princes sit thereon ; or sedes iniquitatis , with the vulgar latine , a seat or stool of wickedness , when mean people are got up to it , it is still a curse , not a blessing , if the government be not given in love : for then whosoever be the governors , they will imagine mischief as a law , and gather them together against the soul of the righteous , and condemn innocent blood . so musculus , ( an excellent protestant divine , ) glosseth those words of the psalmist , that they do note unto us judiciary meetings of wicked men , to oppress the righteous , and to condemn innocent blood , by vertue of some unjust laws or constitutions , not at consensus judiciarios hominum iniqu●rum , qui ad hoc conglobantur , ut just●s opprimerent , & sanguinem innocentem vigore legum injustarum condemnarent . thus that author glosseth upon the place , and we cannot gainsay his gloss , since it is undeniable , that truth and righteousness doth hold only of christ , not of mans government , whether it be by one or by many . again , the gospel of christ is the best spiritual gift that can be given to any people , yet given not in love , oft-times proves no blessing , and consequently no gift . like manna to the israelites , in psal . . manna was a type of christ , so owned by christ himself . joh. . . that was the typical , this is the real bread from heaven which nourisheth our souls to eternal life : and it , is with this as it was with that bread ; with the gospel of christ as it was with the manna ; if given not in love but in anger , it will scarce turn to our spiritual nourishment : and we may justly fear it is now with the gospel as it was then with that manna . god gives it without his love , to those that either tempt him in their hearts , as the jews did , ver . . asking meat for their lusts , looking after the word more for curiosity then for conscience : or that tempt him with their mouths , as the jews did , ver . , . they spake against god , and said , can god furnish a table in the wilderness ? can he give bread also ? can he provide flesh for his people ? a sin that contentious men are too much guilty of , who in the midst of eden cry out as if they were in in a wilderdess : in the midst of plenty repine as if they were in want : they do in effect say , that god cannot prepare them a table good enough , unless their own hands help to make it ; or will not prepare them a table soon enough , unless they overhasten his preparation . to complain against god instead of rendring humble & hearty thanks unto him to complain against him out of meer wantonness , not out of any want , save only of a thankful heart within our selves , is to do as the jews did in this place , and then we must look to fare as they did ; for a fire was kindled amongst them , and anger came up against them , ver . . and if we make god angry as they did , we cannot but expect to feel the same sad effects of his anger , as it is said ver . , . but while the meat was yet in their mouths , the wrath of god came upon them , and slew the fastest of them , and smote down the chosen men of israel . just so is it with those that are of a quarrelsom religion , that will not receive christ in the way that god offers him ; they commonly have christ not in love , but in anger : not to make them the more happy , but the more inexcusable : not to make them the better christians , but to bring them under a stricter account for their defiance of christ , and their abuse of christianity : they know more of their masters will , but it is to do the less of it , that so they may be beaten with many stripes : luke . . nay indeed they know less of their masters will , though they would be thought to know more of it . for those know least of christ , who seek to know most of him by contention and by faction : since he that said , learn of me , for i am meek and lowly in heart , mat. . . will never take contention for meekness , nor faction for lowliness ( and therefore will not teach such as love to be contentious and factions . ) saint paul indeed tell us of some who preached christ out of envy , phil. . , . but he doth not tell us of any that ever learned him so : he said to the galatians , christ shall profit you nothing , and christ is become of none effect to you , gal. . . but he had given the reason of that saying before he said it , in the first chapter , and sixth and seventh ver . i marvail that you are so soon removed from him that called you into the grace of christ , unto another gospel ; which is not another , but there be some that trouble you , and would pervert the gospel of christ : wherefore let those that make nothing of removing from the church by which they have been called to the grace of christ , take heed lest they cause christ to remove himself and his gospel from them ; let those that surfet of one christ , take heed they have not many christs for one ; for there are many false christs spoken of mat. . . who though they shall not deceive the elect , who are constant to themselves , and to their saviour , yet may not onely deceive and delude , but also destroy the wicked , that love to gad after their own inventions , and please themselves in their own imaginations : for christ himself , if he be indeed given to such men , is not given in love ; and that is the reason that he profits them nothing , and becomes of none effect to them , though to others he be all in all , working with great power to the establishment of their hearts here , and with greater mercy to the salvation of their souls hereafter . sect . ii. gods love in christ , though it be universal in the diffusion , yet is it particular in the obligation . it is observable that saint paul first rejoyceth in the love , and then in the gift of christ . gal. . . i live by the faith of the son of god , who loved me , and gave himself for me . first he gave me his love , then he gave me himself ; for even himself had been no gift to me without his love . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith saint chrysostom , what dost thou say blessed apostle ? did he love thee only ? did he give himself only for thee ? no , he loved the whole nature of man , all the world besides : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but i think my self as much bound to my saviour , as if he had only loved me and given himself only for me : i think my self as much bound to live to him , as if he had died ▪ only for me : and to give my self as entirely to him , as if he had given himself onely for me . a large soul which can readily comprehend , much more which doth willingly embrace and entertain the obligation of the whole world : and yet there is no christians soul but must be thus enlarged : for gods love in christ , though universal in the diffusion , yet is it particular in the obligation : obliging every particular man to love the lamb of god as if he had been slain only for his sake , as if in him alone he had taken away the sins of the world ; for indeed in him alone , ( be he never so righteous ) hath he taken away both the sin of the world , and a world of sin ; the sin of the world , that is the original corruption contracted in his nature ; and a world of sin , that is , a numberless number of actual transgressions committed in his person . sect . iii. gods love to man in christ , was the ground of his consultation with himself , how to bring us to eternal life . we have seen gods eternal love given us in christ , the main reason of our christian joy ; and we must now endeavour to see the fruits and effects of that love , that we may accordingly rejoyce in him , even in our blessed saviour . and truly saint paul makes eternal life to spring from no other root , but only from this root of jesse ; when he saith in his epistle to titus , cap. . v. . that god promised eternal life before the world began ; i ask to whom did he promise it ? saint hierom thinks to the angels ; but they not having been before the world , it was impossible a promise made before the world began , should be made to them ; it is much safer to say , that this promise of eternal life was made to our blessed saviour in our stead , and that god the father promised to god the son before the world began , that as many as should live according to the faith of gods elect , and the acknowledgment of the truth which is after godliness , should in him have eternal life : for thus the same saint paul makes a dialogue betwixt god the father and god the son , in the love and communion of god the holy ghost , to which the angels were not admitted , heb. . . to which of the angels said he at any time , sit on my right hand until i make thine enemies thy foot-stool ? and the psalmist tells us plainly the persons that were in this dialogue , saying , the lord said unto my lord , sit thou on my right hand , &c. psal . . v. . whence we may safely conclude that there was a great consultation betwixt god the father , son , and holy ghost concerning the redemption of mankind from the vassalage of sin and satan ; and what can we think was the ground of this consultation , but only gods everlasting love to us in our redeemer ? sect . iv. gods love to man in christ was not in vain , or without success , though his churches love to us in praying for us , and teaching us to pray for our selves , often proves unsuccessful : and yet our best proof that god hath loved us in christ , is that we love him again , both in his authority , and in his ordinances , and in his members . god will have love for love , and never casts away his love in vain : man may love where he may be hated for his pains ; it fared so of old with the best of men ; the church of god among the iews , whose sad complaint is registred ▪ psal . . . . for the love that i had unto them lo they take now my contrary part , but i give my self unto prayer ; thus have they rewarded me evil for good , and hatred for my good will : we may be sure this complaint was made by the church ; for none else could say , but i give my self unto prayer , or as it is in the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but i am prayer , save onely the church , which being more peculiarly consecrated to the service of god , knew her self bound more then any other to pray continually : thus it is said of the singers , chief of the fathers of the levites , who remaining in the chambers were free , for they were imployed in that work day and night , chron. . . that is to say , in the work of singing gods praises ; according to that of the . psalm , ver . . behold now , praise the lord all ye servants of the lord , ye which by night stand in the house of the lord. but least we should think that these words , they were imployed in that work day and night , did only shew the continual obligation of the levites duty , not their continued actual discharge thereof , we are told the particular times of the day and night wherein they did actually discharge the same , chron. . , . their office was to wait for the service of the house of the lord , and to stand every morning to thank and praise the lord , and likewise at even : it was their office every morning and evening to sing gods praises publickly in gods house , and not to content themselves only with , and much less to confine themselves only to their sabbath , as if god by claiming or challenging that day , had thereby denyed and rejected all the rest : had this practice of praising god daily in the temple been superstition or will-worship in the jewish church , we should have found it not commanded and commended , but reproved and reformed by their pious kings and prophets , ( for their kings did not reform without the advice of their prophets ) but not finding this practise reproved or reformed by them , how comes it among some christians to be accounted as a main piece of their reformation , to shut up the doors of gods house all the week daies , and to open them only upon sundaies ? and then in truth to open them for such a worship of god as is publick rather for its accidents then for its substance ; rather for its time and place , then for its matter and form , rather for its notice and for its noise , then for its communion ? for though a man may go to church as a judge , ( wherein he chiefly serves himself , and pleases his curiosity ) upon unknown and uncertain terms ; yet he can scarce go to church as a communicant , ( wherein alone he serves his god , and satisfies his conscience ) unless he be sure and certain of the terms of his communion ; for the conscience cannot be satisfied , and much less can god be served upon uncertainties : and since the apostle hath expresly said , that whatsoever is not of faith is sin , rom. . . those men do very indiscreetly , who in their publick worship do rather exercise their phansies then their faith ; and those do very irreligiously who labour all they can to spread and to promote that exercise ; for in the work of serving god , above all other works , it is evident , that the diminution of faith is the addition of sin ; wherefore men have little reason to bring themselves , and less religion to seek to bring others to any the least diminution of their faith in gods service ; for that is to come under the hazard of judas his curse , let his prayer be turned into sin , psalm . v. . we must then take it for an argument of true love , even the love of our souls and of our salvation , that the christian church did in imitation of the church of the jews , offer up daily prayers and praises unto almighty god for us , and also teach us to offer up daily prayers and praises for our selves ; and it is to be feared that men have rewarded the church of christ evil for good , hatred for her good will , in that the dismal curse which follows in the next verses , hath fallen upon so many nations of the christian world : for it is evident that this curse , set thou an ungodly man to rule over him , and let satan stand at his right hand , let his days be few , and his children be vagabonds , &c. is ushered in with this sin , for the love that i had unto them , loe they take now my contrary part , ver . . and is continued and confirmed ; for it is because his mind was not to do good , but persecuted the poor helpless man , that he might slay him that was vexed at the heart : and ver . . his delight was in cursing , and it shall happen unto him : he loved not blessing , therefore shall it be far from him . for nothing is more offensive to god , then that men will not return love for love : and yet this hath been always the portion of his church : she hath still found returns of hatred for love ; for there is no true christian church , but may truely say with saint paul , cor. . . i will very gladly spend and be spent for you , ( it is in the original greek , for your souls ) though the more abundantly i love you , the less i be loved . no love affectionate like this , which loves the soul : no love abundant like this , which makes the lover spend and be spent for his affection ; and such is the love of every true christian church , ( which is the grand apostle of its nation , ) it loves affectionately , it loves abundantly , ( for what it wants of this charity , it wants of true christianity ) but doth seldome receive back again love for love : it was luthers complaint , that whilst he preached and practised mans inventions , he found too much love ; but after he preached gods truth , ( the gospel in its own sincerity , ) he found too little : so hath it been ever since his time with protestant churches : for those which have most deserved the peoples thanks , ( for teaching them the true and the right way to heaven , ) have least found their love . thus we see to our grief , no less then to our mischief , that the best of men may love in vain : but god never loves in vain . for he never loves , but he is beloved again : so saith the beloved disciple , joh. . . we love him because he first loved us . as he loves us , so we love him again ; though he love first , we afterwards : and therefore if we love not him , the reason is , because he hath not loved us , in the son of his love . i say not , if we love not god in himself , for that 's impossible ; acccording to that excellent position of aquinas , deus secundum essentiam suam à nullo potest odio haberi , sicut neque bonitas ; at secundum quosdam justitiae suae effectus , potest . . qu. . god cannot be hated by any man as he is in himself , no more then goodness can be hated ; but he is hated only for some effects of his justice : therefore i say not , if we love not god in himself , but if we love not god in his vice-gerency or authority , ( whether civil or ecclesiastical , ) by our dutifulness and fidelity ; if we love not god in his commands and ordinances , by our obedience and piety : lastly , if we love not god in his image and likeness by our brotherly and christian charity , we do indeed not love god : ( for himself hath said , i ye love me , keep my commandments , joh. , . ) and if we do not love god , the reason can be no other but this , because he hath not loved us . and it were to be wished that some men , who most think themselves the darlings of heaven , would try their spiritual estate by this touchstone ; for if we are indeed in the love of god , and in the son of his love , it will appear by our returning love back again to him ; and the apostles consequence being as good for the negative , as for the affirmative , it must needs follow , that if we love not god , it is because he first loved not us . sect . v. gods love to us in christ was not vain or without a cause , for as much as christ was the ground of our election , as well as the author of our reconciliation . more men reconciled by christ to god then recommened by him , or more men reconciled potentially , then actually . god had a good reason of his love to us , thoug not in our selves , yet in our saviour , the son of his love . for he began his first epistle or message of love unto our souls , as saint john began his second and third epistles , vnto the elect and welbeloved , whom i love in the truth : ( the same in effect with salutem in christo , or dearly beloved in the lord , which salutations have since been used by the church ) god loves us in the truth , that is in our saviour christ , who is called the truth , john . . and as no man cometh to the father but by him ; so no man abideth with the father but in him : so saith saint paul , cor. . . god was in christ , reconciling the world unto himself , not imputing their trespasses unto them ; where is punctually set down , both the meritorious cause of our reconciliation , christ ; and the formal cause of it , gods not imputing our sins to us for christs sake . for god cannot be reconciled to a sinner , whilst he looks upon him as a sinner , because sin is directly opposite to his own goodness , and therefore he cannot but hate sin , as he cannot but love himself : and god cannot but look upon a sinner as a sinner , whilst he looks upon him in himself , not in his saviour , who hath expiated his sin . hence scotus tels us how god proceeded in primo , secundo , tertio , quarto instanti , concerning judas : and makes judas a sinner before he supposeth god to hate him at all ; and a final sinner before he supposeth god to hate him finally : and we being all sinners , by the same reason must needs also be under gods hatred , till he look on us in christ , the only ground and reason of his love : according to which the learned grotius saith , distinguenda sunt tua , ut ita dicam momenta divinae voluntatis circa hominem peccatorem : we must distinguish ( as it were ) three moments in gods will concerning sinful man : ( grotius his moment comes very neer to scotus his instant ) primum est ante christi mortem : the first moment is before the death and pason of christ ; in this god is altogether angry . secundum est positâ jam christi morte , the second moment is after christs satisfaction made . in this god is willing to be reconciled . tertium est quum homo verâ fide in christum credit , & christus credentem deo commendat : the third moment is after christs satisfaction is actually laid hold on by a lively faith , and christ actually recommendeth the believer to his father : and in this moment god is actually reconciled , and well pleased with the sinner , and gives him all the benefits , if not the comforts , of that reconciliation : for christ may be said to reconcile , where he may not be said to recommend : he is said in saint paul to reconcile the world unto god , cor. . . but himself saith in saint john , he did not recommend the world unto god , john . . i pray not for the world . his reconciliation ( it seems ) concerns the whole nature of man ; but his recommendation concerns only the persons of some particular men , even such as lay hold on his reconciliation by faith and repentance , saying , lord , i believe , help my unbelief . for there is a meritorious or potential , and there is a personal or actual reconciliation wrought by christ : the potential reconciliation belongs to all mankind , because it is founded on the infinite merit of christs satisfaction ; but the actual reconciliation belongs only to the true believers , because it is founded on the application of that merit unto our souls : still the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only in christ : god is well pleased in him for his own sake ; but in us only for his sake . excellently zanch. ( lib. . de tribus elohim . cap. . ) glosseth upon those words , mat. . . this is my beloved son in whom i am well pleased , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : tria beneficia iis paucis verbis docet pater per christum nobis communicari ; dilectionis , reconciliationis , adoptionis , seu regenerationis ; three blessings doth god the father teach us in these few words to be communicated to us by christ : the blessing of dilection , of reconciliation , and of adoption , or regeneration : we beloved in him , there is the dilection ; we sons in him , there is the adoption ; we accepted in him , there is the reconciliation . and indeed the words added to this voice , hear ye him , mat. . . plainly shew that the voice it self came not for christs sake , but for ours , that we might think our selves in him beloved , and sons , and such in whom god is well pleased . the voice was from heaven , and the comfort is heavenly ; blessed be the god of heaven for them both . and we beseech him to repeat this heavenly voice , and to renew this heavenly comfort by his own holy spirit , unto our souls . sect . vi. gods love in christ is not a fond love : therefore he scourgeth whom he loveth . the christian church not taught in the new testament to expostulate for being scourged ; though she be crucified ( as christ was ) between two thieves . as god loves us in order to our saviour , and therefore not causelesly ; so also he loves us in order to our salvation , and therefore not fondly or preposterously : gods love is not a fond love● ; for whom he loveth , he chastneth : but it is a saving love ; for when he chastneth , he chastneth us for our good , that we might be partakers of his holiness , heb. . . he loves not like a fond mother , who had rather venture to break her own heart , then her childs stomack . for god will make his sons by adoption , like his son by nature , whom he most loved , and yet he most scourged : he will make those whom he intends to save , like the captain of their salvation by wearing a crown of thorns , before he will make them like him by wearing a crown of glory . hence happily it comes to pass , that though we find many and great expostulations with god in the old testament , concerning the persecutions of his church , ( as particularly , psalm . and jer. the twelfth ) yet we scarse find so much as a direct complaint ( which is much less then an expostulation ) concerning it , in all the new testament . the reason is plain , that the christian church might be taught by christs doctrine , as well as by his example , not to look to fare better then her master ; and sure she is , she cannot fare worse . therefore is the christian church in a manner ashamed to say with david , psalm . . o god , why hast thou cast us off for ever ? since she knows the son of god himself hath said , my god , my god , why hast thou forsaken me ? or with the prophet , ( jer. . . ) righteous art thou o lord when i plead with thee , yet let me talk with thee of thy judgements . since she knows saint peter hath said , for the time is come that judgement must begin at the house of god , ( pet. . . ) or again , with the same prophet , wherefore doth the way of the wicked prosper ? since christ himself hath said , this is your hour , and the power of darkness , ( luke . ) or lastly , with the same prophet , wherefore are all they happy that deal very treacherously ? since our blessed saviour himself , had a traytor among his own apostles ? and hath shewed us that true happiness consists not in having power to persecute , but in having patience to be persecuted for righteousness sake , mat. . . blessed are they which are persecuted for righteousness sake , for theirs is the kingdom of heaven christ himself was crucified between two theives , and that 's reason enough why his church should not greatly complain , though she be crucified , not only between , but also by two thieves . the one robbing god of his honour , the other of his patrimony ; saint paul hath given a hint of them both in one piece of a verse , rom. . . thou that abhorrest idols , dost thou commit sacriledge ? for in truth , idolatry and sacriledge have a long time been the two grand scourges of the christian church ; idolatry whipping god out of his temple , to let in other petty dieties ; and sacriledge whipping him in it . they that abhor the sacriledge , committing the idolatry ; they that abhor the idolatry , committing the sacriledge . sect . vii . christs love to us , that he would come from his father , to teach and redeem us : the title of the chief corner stone , blasphemously applyed to the pope ; christ was not an apostle , one sent from god , but an exapostle , one sent out of god. i must needs confess that being in this eden of god , in this paradise contemplating the tree of life , i am unwilling to divert my eyes from that tree , and much more my heart from that contemplation ; but am desious to perswade my self , that i see the prophet isaiahs vision turned into action , and god acting it in heaven , no less then the prophet acting it on earth , isa . . . also , i heard the voice of the lord saying , whom shall i send , or who will go for us ? then i said , here am i , send me . for god the father did as it were consult with himself , saying , whom shall i send ? and god the son did forthwith answer him , here am i , send me . for as there was faciamus hominem , gen. . . god consulting and deliberating with his son , ( his eternal wisdom ) and with his spirit , ( his eternal power ) about our creation ; so there was redimamus hominem , god consulting and deliberating with his son ( his eternal righteousness ) and with his spirit ( his eternal love ) about our redemption : for gods goodness is as infinite as himself , and that hath made him impart to man , not only his goodness , but also himself : hence that saying of the sublime areopagite , quod ipse deus propter amorem est exstasin passus , that love made god as it were go out of himself : for great love is never without some kind of exstasie , and therefore as it makes man go out of himself , and be not where he lives , but where he loves ; so it also made god the son , as it were ; go out of himself , and come and be in man , whom he had loved with an eternal love . thus hath love brought god from god to be in man : and thus should it also bring man from man to be in god : for this is the end of that blessed mysterie , and more blessed mercy which we commemorate when we celebrate the incarnation of the son of god ; he was made of us , that we might be new made by him ; he made one flesh with us , that we should be one spirit with him . saint peter accounted it a great mercy , that god had sent his angel to deliver him from the hand of herod , act. . . how much more ought we to account it a great mercy , that he hath sent his only son to deliver us from the power of sin and satan , which persued us much more fiercely , and would have wounded us much more desperately ? he considers his deliverance , ( ver . . ) and shall not we ? especially since the apostle hath shewed us the way how to enlarge this consideration ? heb. . , . god who at sundry times , and in divers maaners , spake in time past unto the fathers by the prophets , hath in these last days spoken unto us by his son. it was a great mercy that he spake to the fathers by holy men , a greater that he spake to them by the holy angels ( for that was one of the divers manners of his speaking . ) but the greatest mercy of all was , that he hath spoken to us by his son ; and the reason is intimated in the following words ; for in time past was the beginning , the inchoation of his love , when he spake by his prophets and angels ; but in these last dayes hath been the accomplishment and consummation of it , when he spake to us by his son. before , he had made the world and upheld all things by the word of his power ; but now he hath redeemed the world , and having purged our sins , upholds it by the hand of his mercy : for till our sins were purged , it was only the power of god upheld the world , that he might purge it ; but now our sins are purged , t is the mercy of god upholds the world , that he may save it : this is the only reason saint peter gives us why the last day , that shall destroy all things by fire , is so long in coming , pet. . . the lord is not slack , but is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . the same mercy that made him hasten his first coming , makes him delay his second . and was it not a mercy , not only beyond our expression , but also beyond our admiration , that the son of god , who was the brightness of his glory , should become the brightness of his enemies , and the glory of his people ? yet so saith saint luke . . to be a light to lighten the gentiles , there he was the bridegroom of his enemies ; and to be the glory of thy people israel , there he was the glory of his own people . it was a mercy that we could never deserve , and therefore must ever acknowledge , that god was pleased to send his apostles to teach us his saving truth , and to shew the way of salvation ; for they were the pillars of the church , gal. . . but infinitely greater was the mercy that he pleased to send his own son to teach the apostles ; for he is the cheif corner stone , pet. . . for it is observable , that saint peter himself was content to be accounted a pillar of the church , and leaves it only for christ to be called the chief corner stone ; and therefore that preface of bellarmine which he once made in the roman schools , praefatio habita in gymnasio romano , and hath since prefixed before the third general controversie of his first tome , which is de summo pontifice , had need of all the waters of tiber to wash it from gross flattery , if not from detestable blasphemy , since he is pleased therein to wrest those words of the prophet isaiah , behold i lay in zion for a foundation , a stone , a tryed stone , a precious corner stone , a sure foundation , and to apply them to saint peters successor , which saint peter durst not apply unto himself , but leaves them only for christ , the eternal son of god. we cannot too much prize the voice of the apostles ; as for example , saint pauls epistles cannot be in too great esteem , which ( saith saint hierom ) bring him every day more glory , as christ more converts : but the voice of the eternal word , calling to saint paul from heaven , ( act. . , . ) and in him to us , who can ever hear with sufficient care and attention , who can embrace with sufficient reverence and estimation , who can follow with sufficient alacrity and devotion ? saint paul was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one sent from god , and yet how greatly doth he magnifie that office in every one of his epistles ? but our saviour christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one sent out of god to man ; for so saith paul , gal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god sent forth his son : that is , god sent him not only from himself as he sent the apostles , but also out of himself , as he sent none but only his beloved son. sect . viii . the mother of christ so a woman as still a virgin ; the praise of the seventy interpreters : christs love to us , that he would be made the son of a woman , whereby he hath exalted men above angels ; a mercy not to be forgotten , till there be no man left to remember it : that the jews corrupted not the text , proved from the prophesies concerning christ . great was the love of the son of god towards man , that he would be sent forth from his father ; yet much greater ( if greater can be ) that he would be sent forth after so mean a manner , as to be made the son of man ; and yet even in this meaness was no less then a miracle ; for our blessed saviour was so made the son of man , as that he was not made the son of a woman , but of a pure virgin : and therefore saint paul saying that he was made of a woman , gal. . . doth call the blessed virgin-mother a woman , only to declare her sex , not to dispute , much less to disparage her virginity : for she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper virgo , alwayes a virgin , before , in , and after the birth of christ , in the judgement of the catholick church , which reputed helvidius an heretick for concluding otherwise from some slight grammatical notions , whereby he did rather blaspheme the text , then understand it , whiles he let the itch of his criticism ( as too too many in these latter times have done ) overspread and infect his divinity : accordingly saint chrysostom justly finds fault with aquila and theodosius , for rendring the words of isaiah . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , behold a young woman shall conceive : and he confutes them by the authority of the septuagint , ( which ( saith he ) are to be preferred before all other interpreters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( chrys . hom . . in mat. ) for their antiquity , for their number , and for their consent ; and they interpret the words , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold a virgin shall conceive and bear a son : but justine martyr hath sufficiently cleared this doubt to trypho the jew ; and i have not to do with jews , ( that i should need insist on this controversie , ) but with christians ; for such we are in our belief , and had need labour to approve our selves to be such likewise in our practice , for fear our practice should else subvert and ruine our belief : for he that hath said , i will shew thee my faith by my works , ( jam. . . ) hath thereby assured us , that contrary works do at least shew , if they do not make a contrary faith : for which cause they are certainly much to be pittied , who scoff and mock at our most christianlike commemoration of this great mysterie and greater mercy of the incarnation of the son of god : for though the angels were thought worthy of the mysterie , and desired more and more to look into it , pet. . . yet it was man only that had the blessing of the mercy ; so saith the apostle to the hebrews , heb. . . for verily he took not on him the nature of angels , but he took on him the seed of abraham . hence it is the priviledge of men , equally with angels , to be called the sons of god ; but above them , if we consider the reason why they may be so called . for as the sons of god is spoken of the angels , job . . so the sons of god is spoken of men , genesis . . and saint ambrose expounding those words thus , viderunt angeli dei , ( for he did not read , but only expound them so , which if our late criticks had observed concerning the rest of the fathers , they would have found less various lections , but more various expositions of the text , ) i say , saint ambrose expounding those words of gen. . . thus , viderunt angeli dei , did not meant by his angeli , the spiritual and heavenly substances , ( saith vellosillo in his theological problems ) but holy and religious men , of the progeny of seth , who because they persisted , and persevered in the true religion and worship of god , ( when all the rest of the world fell away from it , by a damnable apostacy , ) were by the holy-ghost honoured with the glorious title of the sons of god , and saint ambrose for that same reason calls them angels . o that we would consider how far we have degenerated of late from being angels in this sense , when for want of constancy in gods undoubted and everlasting truth , we may scarce justly be reputed or called men ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but holy men were indeed called the sons of god , not only because they were holy , which gave the angels that same title , but also because they were men , & did carry about them that nature , which the son of god was determined to take upon himself : so that in the title it self , the sons of god , men are equal with the angels . but in the reason of that title , the son of god made man , they are above them . and for this cause it is that men are often called his brethren , as heb. . . it behoved him to be made like unto his brethren , because he is of the same flesh and blood with men ; but never was it said of angels , that they were brethren to the son of god. o mercy of mercies , the son of god made lower then the angels , to exalt the sons of men above them ! this was the good angels joy for us , and sheweth how much more it should be our own joy for our selves . they have still joy in heaven for our conversion , luke . . but they had once joy in earth also for our redemption . earth the place of sorrow , because of sin , till christ came on it ; and then the place of joy because he came to take away the sin , and with the sin the sorrow : this made earth at that time seem heaven to the angels , and that made them leave of looking on god in god , that they might look on god in men ; leave of praising god in heaven , that they might praise him in earth ; luke . . lord keep us men from ceasing to praise thee for this mercy of mercies here on earth , least we keep our selves from beginning to praise thee for it hereafter in heaven ; for this mercy , god made man , is a mercy not be forgotten , till there be no man left upon earth to remember it : but if it should be forgotten upon earth through our perversness , or profaness , yet sure we are , it will never be forgotten in heaven , where this very same son of man now sitteth on the right hand of god ; and shall at the last day come in the same flesh to judg us , in the which we now acknowledge his coming to save us ; lord grant that we may so praise thee in this day of salvation , that we may not be condemned of thee in that day of judgement . it is an excellent argument that bellarmine useth amongst others , to prove that the jews never corrupted the hebrew text , because they still in their bibles retain all the prophecies concerning christ , insomuch that they are far more powerfully convinced from the hebrew originals , then either from the greek or from the latine translations . ( bell. lib. . de verbo dei , cap. . ) as for example ( saith he ) in the second psalm ; ( which the apostles applyed more peculiarly to our blessed saviour , acts . . ) the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the latine apprehendite disciplinam , apprehend instruction , makes nothing against the jews : but the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kiss the son , makes so much against them that it wholly stops their mouths , because it bids them exhibit worship and reverence to the son of god. and shall we think that those men do not open the mouths of the jews to blaspheme our blessed saviour , and shut their hearts from receiving him as the messias , who forbid others to exhibit this worship or reverence unto him ? so little reason is there , and less religion , for us instead of kissing the son least he be angry , to be angry with others for desiring to kiss the son , even our blessed saviour , the son of god from all eternity , but by his blessed incarnation made also in time the son of man. sect . ix . ▪ christs love to us that he would be made under the law. that man is a son of belial , not a member of christ , that will not be under the law : all good christians follow christ , both in active and in passive obedience . our blessed saviour was therefore made under the law , that we should not be kept under it ; he was made under the obedience , that we should not be kept under the curse of the law. factus ex muliere , factus sub lege ; he was made of a woman , and therefore made under the law : for nothing that is made of , but is also made under : this is the doctrine of heaven , apoc. . . and the inhabitants there rejoyce in it , that as they were made by gods power , so also for his pleasure : therefore we say of the eternal son of god , that he was begotten of the father , not made of him , because he is not under him : but of the son of man we justly say , he was made of , and consequently he was made under god. debitor essentiae , & debitor justitiae , christ as man owed his being to god , and therefore owed his service to him ; as such , he was made by his power , and therefore made under his justice . christ was made under the obedience of the ceremonial and judicial law , that we should not be detained under the obedience of either : he was made under the obedience of the moral law , not that we should be exempted from under the obedience , but that we should be exempted from under the curse and condemnation of it . christ himself as made , was made under the law ; for made , and made under , cannot be severed ; and there is no being under , without a law. we cannot consider the son of god made under the law , but we must needs condemn the sons of men who will make themselves above law. sin is the transgression of the law , saith saint john , john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as well sine lege , as contra legem ; as well without law as against it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only beside or against law , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also without law : and we may a little criticise upon those words of the greek text , so as we teach our grammar to be subservient to our divinity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis qui facit peccatum , & iniquitatem facit ; whosoever doth sin , doth also iniquity ; for it is much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much more to do sin as our work , then barely to sin , as our misery : the latter may be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transgression of the law , but the former is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ a privation of the law ; that is a detestation , and as far as in us lies , an abolition of it ; for a willful sinner doth not only contemn law , but as much as he can confounds it ; as he sins against the law , so he would fain sin without the law : he wishes there were no commandment to restrain him , no lord to over-rule him , no judge to over-aw him : and he that is of this temper , is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wicked man , a son of belial , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinc jugo , one that will not be under a yoke , one that will have no law , because he will not be under any . this temper should be far from christians , because it was far from christ : the text tells us , he was made under the law ; sure not for us to make our selves above it ; but that all good christians should labour to follow him both in active and in passive obedience : as for active obedience , the text is plain ; it is said of christ , heb. . . lo i come to do thy will o god ; and saint paul requires no less of every christian , eph. . . doing the will of god from the heart ; again , christ saith of himself , john . my meat is to do the will of him that sent me ; he could not live without his obedience ; and he also tells us that we have little hopes of eternal life without it ; mat. . . not every one that saith unto me lord , lord , shall enter into the kingdom of heaven , but he that doth the will of my father which is in heaven . and as for passive obedience , the text is also as plain ; for christ saith concerning himself , when he was going to his sufferings , not as i will , but as thou wilt , mat. . . and saint peter saith no less concerning the christian , pet. . . wherefore let them that suffer according to the will of god , commit the keeping of their souls to him in well doing as unto a faithful creator . the obediential power in the creature is much more excellent then the natural power : the power whereby we serve and obey our god , is much more glorious then the power whereby we serve or preserve our selves : and when we are come to so great a perfection of christianity as to know this , then we shall truly know christ ; for truly to know christ is to follow him ; and truly to follow christ , is to follow him to his cross ; which when we shall be content to do , we shall then find that as his service is perfect freedom , so his affliction is perfect consolation : but that belongs to another head , and shall be the argument of the next chapter , wherein the spirit of god will afford us more consolations , then the malice of men can load us with afflictions . cap. iii. the joyful manner of christs welcom , as proceeding from joy in the holy ghost : witnessing to our consciences that through christ we are not under the law , but under grace , and made the children of god by adoption . sect . i. the spiritual man more wants joy then the carnal man , as being under greater labours both of sense and motion : god the holy ghosts love to man , in teaching him how to rejoyce for his redemption : hymns expressing that joy , may be only to the honour of god , and directed to him : the evil spirit silenced at the coming of christ , but the mouth of the good spirit was opened . there is no man but naturally desires joy and delight as a remedy against his labours ( naturaliter appetit delectationes & medicinas contra labores sensuum & motuum , saith aquinas . ) the reason why the natural man looks so much after his delights , is , because he looks upon them as medicines to heal his sicknesses , or as remedies against the continual labours of his sense , and of his motion . and for this reason the spiritual man ought much more to look after his spiritual delights , because he is much more under the labours of sense and motion then is the natural man ; for there is no sense so irksom as the sense of gods wrath , and of mans unworthiness : and no motion so toilsom as that which seeks to climb up from earth to heaven : and this is the sense , this is the motion of the spiritual man ; he is continually feeling the burden of flesh , and much more of sin upon his soul ; there 's his sense : he is continually panting and ●ighing after god for rest ; there 's his motion : in so great a labour , both of his sense and of his motion , how should he be able to subsist , if it were not for the comfort of spiritual delight , which proceeds only from gods holy spirit ? for delight cannot be but from some good that is convenient and present , and known to be so : ad delectationem duo requiruntur ; conjunctio boni convenientis , & cognitio hujus conjunctionis , saith the same aquinas . a man cannot have delight without two things ; first the conjunction or acquisition of some convenient good , then the knowledge of that conjunction ; so is it in this case . the redemption of our souls from death , is undoubtedly both a convenient and a present good ; and yet few men have true joy and delight from it , because few apprehend it as actually present . wherefore it is the singular gift and love of god the holy ghost to any man , to give him the true knowledge of his saviour , that he may give him the true joy of his salvation . for this indeed is the joy in the holy ghost , and comes only from him . it is he that teacheth the church militant to sing a new song on earth for her joy in christ : it is he that teacheth the church triumphant to sing a new song in heaven for the same joy : o sing unto the lord a new song , saith the psalmist , psal . . and that psalm is nothing else but a song of joy and thanksgiving for the redemption of mankind by jesus christ ; there 's the new song on earth ; and again , rev. . . they sung a new song , saying , thou art worthy to take the book , and to open the seals thereof ; for thou wast slain , and hast redeemed us to god by thy blood ; there 's the new song in heaven , to express the joy of the same redemption ; for the holy spirit teacheth them to practise this new song in earth , who are to sing their part of it in heaven : for those men are not like to come to abrahams bosom , who are not abrahams sons : and those men are not yet abrahams sons , who have not his faith , and do not his works ▪ now this was the faith of abraham to see the day of christ ; and this was his work , to joy in that sight ▪ john . . your father abraham rejoyced to see my day , and he saw it and was glad : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exultavit & gestivit , he rejoyced , and he desired to express his joy . his desire encreased his joy , and his joy inflamed his desire : he did see it a far off by faith , the eye of his soul : and he desired to see it nearer by sense with the eye of his body : the joy of the one did not hinder , but advance the joy of the other ; for if the heart of them must rejoice that seeke the lord ( psal . . . ) then much more must the heart of them rejoce that have found him . accordingly good christians , do indeede shew no other then abrahams faith by desiring to looke on christ ; and no other then abrahams worke by rejoycing in that vision : which we may well suppose was the cause that the latine church antiently used ( and still useth ) some such peculiar hymns before the nativity of christ , as it is hard to determine whether they have more of desire in them to see his day comming , or of joy to see it come ; our calander still retains the memory of the first of those hymns , ( which was o sapientia ) on the of december ; but the hymns themselves in the latine church hold out till christmas eve ; i will give you a short scheme of them ; . o sapientia ! veni ad docendum nos viam prudentiae . o thou who art the eternal wisdom of god , come and teach us the way of true wisedom . . o adonai ! veni ad redimendum nos in brachio extento . o thou who art the lord of might , come and redeem us by thy mighty hand . . o radix jesse ! veni ad liberandum nos : o thou root of jesse come and deliver us . . o clavis david ! veni & educ vinctum de domo carceris : o thou key of david , come and open the prison doors , and let out the prisoners . . o oriens splendor lucis aeternae ! veni & illumina sedentes in tenebris , & umbrâ mortis : o thou day-spring of eternal light , come and enlighten us who sit in darkness , and in the shadow of death . . o rex gentium ! salva hominem quem de limo formasti : o thou who art the king of the nations , come and save man whom thou hast formed of the dust of the earth . . o emanuel ! veni ad salvandum nos domine deus noster : o thou who art god with us , be also a god to us , and save us o lord our god. these greater and more solemn hymns ( called antiphone majores ) were at first made only in the honour of christ , though in process of time ( after the invocation of saints had crept into the church ) there were two more added to them , o thoma didyme , and o virgo virginum , ( as hugo testifieth in his commentary upon the . psalm ) which now the office it self of the blessed virgin blusheth at , and taketh no notice of at all : and it were to be wished it had left out other prayers to the blsseed virgin , which are as grosly superstitious as were those hymns : for they that believe christ to be god , must confess him to be a jealous god , and that he hath said , i am the lord , that is my name , and my glory will i not give to another , isa . . . and what is his glory but that of prayer , and of praise ? accordingly it is observable that at the time of his coming in the flesh , the oracles of jupiter , apollo , hecate , were silent and gave no answer , as if by their silence they had proclaimed , that the word was only in judea : which is not only historical , but also rational , not only credible for the relation , but also for the reason ; because it was convenient that he who came to break the head of the serpent , should at the time of his coming stop his mouth . wherefore those oracles that spake from the false and evil spirit , were all silenced at christs coming , as being unfit witnesses to gods truth , because they were from a false spirit : and to his goodness , because they were from an evil spirit : but their mouthes were then most open , who spake by the spirit of god ; the angels that had been silent long before , then began to sing : babes and sucklings were advanced above men , to chant out their hosanna's to the son of david , when he was made lower then the angels : in a word , all tongues and languages of the world , accustomed before to speak vanity , were then taught to speak the wonderful works of god ; and saint peter gives us the reason of it , because god did then pour out his spirit upon all flesh ▪ acts . . this is the spirit , that still filleth the hearts of good christians with thankfulness , and their mouths with thanksgivings , that they may continually more and more rejoyce in this son of god ▪ till they come to enjoy him : for as christ is called panis descendens , joh. . . not qui descendit , the bread decending , to shew that he is alwaies descending in his salvation : though he descended but once only in his person : so our praise and thanksgiving to god for his descent , may be called cantus ascenden● , the praise that is alwaies ascending , according to that of the psalmist , psal . . . as for me , i will patiently abide alway and will praise thee more and more ; for this praise never comes to its zenith or vertical point till our souls be there where our saviour now is , and from whence we expect him again to our salvation . for good christians can never meditate enough on their redeemer , & never joy too much in that meditation : they can never be weary of singing hosanna , blessed is he that cometh in the name of the lord , because in their souls , they have tasted the sweetness of that song ; the spirit of god making melodie with their hearts , whiles they are making melody with their mouths . sect . ii. god the holy ghosts love to man in giving him the assurance of his particular redemption , without which there can be no joy of his creation . it had been good for that man , if he had never been born , spoken of judas , according to our saviours own judgement , not our apprehension ; that gloss an abusing of the text : the joy of our redemption is not to be lost . we cannot but have great joy , if we have true joy in our redeemer : and we cannot but have true joy in our redeemer , if we rightly weigh and faithfully embrace the mercy of our redemption : therefore when the holy ghost hath said , let israel rejoyce in him that made him , psal . . . he hath much more said in effect , let israel rejoyce in him that redeemed him : for the joy is not so truly that he is made , as that he is made israel : according to that of saint augustine , frustra profuit hominem nasci , nisi redimi etiam profuisset , in vain had man been made partaker of the creation , if he had not also been made partaker of the redemption . and agreable to this is our saviours doctrine concerning judas , who in that he betrayed his redeemer , forfeited his share in this redemption ; it had been good for that man if he had not been born , mat. . . to seek to make the contrary true by metaphysical quiddities , ( as a divine of late hath done ) is so to be in metaphysicks as to be out of divinity : for though singly and simply in it self , being is better then not being , yet a metaphysical being which only exempts from nothing , accompanied with a moral not being that makes worse then nothing , is certainly not better but far worse then a bare metaphysical not being : for it is clearly better to be nothing , then to be worse then nothing , and consequently to be no soul at all , then to be a damned soul , under an eternal enmity with and eternal separation from that goodness which is the fountain of being , and which only doth make our being to be good : wherefore it must needs be a dangerous position that requires such a proof : but more dangerous ▪ that admits it ▪ for to admit this , is in effect to say , that our saviour christ is not a man of his word , as he that first broached this desperate doctrine , being urged with the authority of our saviours forementioned words , it had been good for that man if he had not been born , made his answer that our blessed saviour did there speak secundum captum vulgi , according to the opinion of the common people ; which is little less then to put a fallacy in the mouth of truth it self , and to fasten such a blasphemy upon the word of christ , as will easily enable us to elude the whole text , and verifie his most wicked words by our more wicked practice , who once said in zeal to his church , but not to his saviour , scripturam esse nasum cereum , that the scripture was a meer nose of wax . but we have not so learned christ , and dare not so revile his word , least we should so learn him ; we will therefore rejoyce in him that made us out of nothing to be his creatures , because he hath also redeemed us from being worse then nothing , when we were his enemies : and we will commit the keeping of our souls to him in well-doing as unto a faithful creator , because we know him to be also our merciful redeemer : for the same son of god who made the world , and upheld all things by the word of his power , and consequently was our creator , hath by himself purged our sins , and is now sat down on the right hand of the majesty on high , there making intercession for us ; ( heb. . , . & heb. . . ) and consequently is also our redeemer : the joy of our creation we have lost by losing our innocency ▪ but the joy of our redemption is never to be lost , unless we lose our repentance ; which is so true , so great a comfort to a man who is born in sin , lives in sin , dies in sin , that if you deny him this , you can afford him no true comfort against his sinfulness . sect . iii. that this redemption , whereof the holy ghost assureth us , is twofold : . privative , because we are not under the law : that is , not under it as condemning us , though we be under the law as regulating and restraining us : . positive , because we are under grace , and know that we are so : the right way to attain that knowledge . that would not be so great a comfort to a good christian which saint paul gives him , rom. . . for sin shall not have dominion over you , were not the reason of that a much greater comfort , for ye are not under the law but under grace : for they that groan under the oppression of tyrants , must needs be most glad to be delivered from their unjust and unmerciful dominion ; and here is that deliverance : for sin ( which is a greater tyrant over the soul , then any monster of men can be over the body ) shall not have dominion over you ; but they that have once been under the dominion of tyrants , cannot be sure they are delivered out of their hands , till they see themselves actually under the righteous and merciful dominion of their own rightful governours . and we may accordingly see that such is our deliverance from the dominion of sin , in that it is said in the next words , for ye are not under the law , but under grace : the spirit of grace now reigns in you , and therefore will not let sin raign any longer in you ; nor the law reign any longer over you , as it is the strength of sin to provoke it , or the judge of sinners to condemn and to torment them : for if we lay not some such restriction upon the apostles words , we shall never be able to prove it is a mercy not to be under the law ; which is gloriously magnified by the spirit of god , as that which giveth both holiness and wisdom , psal . . . the law of the lord is perfect , converting the soul ; there is the holiness . the testimony of the lord is sure , making wise the simple ; there is the wisdom : we must therefore say that the law had a threefold use , to restrain , to condemn and to instruct ; to restrain sin , to condemn the sinner , and to instruct in righteousness . the power the law had to condemn sinners , and to wrack our consciences before gods judgement-seat , is taken away by christ ; so that they who truly lay hold on the merit of christ , are not thus under the law , as condemning them : and thus not to be under the law is an invaluable mercy , because the law worketh wrath , rom. . . in shewing gods wrath against sinners , and us , as sinners , subject to that wrath ; but the power the law had of restraining from sin , and of instructing in righteousness , still remains uncontroled of god , and should be undoubted and undisputed of men : for he that gave to the jew an inheritance on earth to have his law kept , as t is said , psal . . , . and gave them the lands of the heathen , and they took the labours of the people in possession , that they might keep his statutes and observe his laws , hath not promised to the christian an inheritance in heaven , to have his law broken . therefore the law must still restrain us from sin , and direct us in righteousness , only with this difference : the power it hath of restraining us from sin , grows less and less every day in the regenerate , and can remain no longer then this life , because sin it self in them shall remain no longer : but the power the law hath to instruct and direct in righteousness , grows dayly more and more , and is as immortal as righteousness it self , and can never be abolished , neither in this life , nor in the life everlasting : for it is easier for heaven and earth to pass , then one tittle of the law to fail , luke . . nay the heavens shall pass away with a great noise , ( pet. . . ) but this power of the law shall not pass away ; for it follows ver . . that in the new heavens dwelleth righteousness : and if righteousness dwell there , then also the law which is the rule thereof : for it is not possible that any creature should have its own will , but only the will of god for the rule of righteousness , on which will it must as necessarily depend for its doing , as for its being , since nothing can be independent in its working , which is not independent in its being : and he only is independent in his being , who is wholly in , and of , and for himself ; that is , god blessed for ever ; who is the efficient and final cause of all things , the efficient cause by whom , the final cause for whom they are , and were created . in a word , the regulating power of the law cannot be abolished , for that shall still remain in heaven ; the restraining power of the law is not abolished , but only changed , in that true faith makes us more obedient for love , then the law for fear : and the condemning power of the law shall never be abolished , for it shall still reign over the damned souls in hell , and breed the worm of conscience that dyeth not : and yet t is this condemning power of the law that we are chiefly redeemed from ; not that the power of condemning is taken from the law , but that we are taken from its condemnation ; so saith the apostle , rom. . . there is therefore now no condemnation to them which are in christ jesus . he saith not , there is no condemnation from the law , but he said , there is no condemnation to them which are in christ ; because they that are in christ do in him fulfil the law , and so cannot be under the condemnation of it . for though they perform not that legal obedience which is able to satisfie gods justice , yet they perform that evangelical obedience which is undoubtedly acceptable to his mercy : their obedience though not worth acceptance in it self , yet is very well accepted in christ ; and that makes them that are in christ so exceedingly strive to shew themselves dutiful and obedient , because no other are made the sons of god in christ , but only those who are made obedient to him by his spirit . and they truly are under grace , because they truly are under christ , the fountain of grace ; for grace and truth came by jesus christ , john. . . gratia dupliciter dicitur , uno modo ipsa voluntas dei gratis aliquid dantis ; alio modo ipsum gratuitum donum dei , saith aquinas , a . . . cap. grace hath two significations ; first , it is taken for the love of god ; secondly , it is taken for the gift of that love : and accordingly he that is under grace , is partaker of both these , both of gods love , and of gods free gift proceeding from that love : and the latter is the infallible demonstration of the former , the gift is the demonstration of the love . for grace as it is the love of god , is the cause of no religious operations in the soul , but as it is the gift of gods love : and therefore this phrase ye are under grace , doth not bid us look up to gods decree , but look down upon our own souls , to see if we can find there such religious habits as may cause those religious operations which are the undoubted evidences and effects of the gift of grace , and therefore the undoubted evidences , because the undoubted effect of it : for grace as it is the gift of god in the soul , works not immediately by it self , or by its own essence , but by virtuous habits as by its instruments ; and therefore these have the least reason to boast of grace , who least regard the virtuous habits whereby it worketh , and so cry up faith in christ , as in effect to beat down the cheifest duties of christianity : for grace is the beginning of spiritual actions , by the mediation of virtuous habits , even as the soul is the beginning of vital actions by the mediation of its powers and faculties ; and as the soul works not immediately from it self the actions of the natural life : so neither doth grace work immediately of it self the actions of the spiritual life . for grace indeed hath two acts in regard of the soul , as the soul hath in regard of the body ; primus ad esse , secundus ad operari . the first act is to give life , and that is immediate from it self ; the second act is to give the operations of life , and that is mediate , by virtuous qualities and dispositions ; so neerly doth it concern every christian that desires to be under grace , to lead his life in all godliness and vertue : for there can be no assurance of life , but from the operations of life ; no assurance of the spiritual being , but from the evidence of the spiritual working : excellently , aquinas , potest aliquis cognoscere se habere gratiam in quantum percipit se delectari in deo , & contemnit res mundanas , & non est conscius sibi alicujus mortalis peccati , a . ae . . . cap. a man may know himself to be in grace , if he find that he delights in god , and contemns this world , and is not conscious to himself of any grievous or mortal sin . there are but few signs or tokens , but they are infallible ; and we must conclude that those men who care not what sins they commit against god , their brethren and their own consciences , either to get or to keep the advantages of this world , as they shew but little contempt of the world , so they shew a great contempt of god : and they that contemn god , cannot be said to delight in him : and they that do not delight in him , cannot receive comfort from him ; wherefore it is an evil spirit , not the spirit of god which doth witness to such men that they are the sons of god , when their own consciences cannot but witness that they are his enemies . sect . iv. the great joy of christians for being under grace , or for being adopted in christ ; and how that joy is to be moderated by the consideration of our own frailty , and of gods impartial justice in the judgement to come . many men have a cheerful countenance , that have but a sorrowful heart ; the yong man seems to be of this temper , whom solomon so sharply reproves , or rather so plainly derides , eccles . . . rejoyce o yong man in thy youth , and walk in the wayes of thine heart , and in the sight of thine eyes : there is cheerfulness enough as to the outward man ; but know thou , that for all these things , god will bring thee into judgement ; there 's sorrowfulness more then enough , as to the inward man : whilst walking in his own wayes , makes him lift up his face ; the thought of judgement cannot but cast down his heart : therefore they alone do truly rejoyce , who have such a joy as cannot end in sorrow : not a joy for being the lords over their brethren , but a joy for being the servants of their god : not a joy for overcoming others , but for overcoming themselves ▪ not a joy for having gained an inheritance on earth , but a joy for being assured of an inheritance in heaven . our saviour said to his own disciple , notwithstanding in this rejoyce not , that the spirits are subject unto you ; but rather rejoyce because your names are written in heaven , luke . . if it be not the cause of a true christians joy to have power and dominion over evil spirits , which is the peculiar priviledge of christs own church : much less can it be the cause of a true christian joy to have dominion and power over good men , which is the common priviledge of christs enemies . the joy then of a christian is not for having his name far spread on earth , but for having his name written in heaven ; not for overcoming his brother , but for overcoming his lusts : and to him that thus overcometh , will he that holdeth the seven stars in his right hand , and walketh in the midst of the seven golden candlesticks , give to eat of the hidden manna , ( rev. . ) which without doubt affords a marvellous sweetness to all those that eat of it . but who can eat of this heavenly manna , save only they who have their names written in heaven ? for it is not meet to take the childrens bread , and to cast it unto the dogs , ( mark . ) nor can the dogs eat so much as the crumbs that fall from this heavenly table . we must be children before we can eat of this bread ; and then may we not always expect to eat our fill of it , least that scripture be fulfilled of us the second time , he that eateth bread with me , hath lift up his heel against me . john . . for jesurun waxed fat and kicked ; then he forsook god which ▪ made him , and lightly esteemed the rock of his salvation , deut. . . therefore do the most judicious divines advise us , that though ▪ we stedfastly believe our selves to be gods adopted sons , yet we may not too suddenly make sure of our inheritance , but must work out our salvation with fear and trembling , phil. . . and though we be indeed the called of jesus christ , rom. . . yet we must give diligence to make our calling and election sure , pet. . . saint peter is very zealous in this point , as by his own sad experience , having known the mischeif of too much confidence : and therefore although in saint pauls words , there be reason enough for our fear and trembling , because our salvation is to be worked out , before it can be enjoyed , ( for no man but hath cause more then enough to suspect his own works , and much more the continuance of his good working , ) yet saint peter gives us another reason of our fear , because we must all be judged , before we can be saved , pet. . . and if ye call on the father , who ●…hout respect of persons judgeth according to every mans work , pass the time of your sojourning here in fear . here is supposed an adopted child , for he cals on the father ; but he is not supposed to be puffed up with his adoption , for he is to pass his time of sojourning in fear ; and the reason is , because his father is to be his judge , and will judge him according to his works ; for which one reason are alledged three reasons by aquinas , when he saith , expedit quandoque praesentiam dei in nobis per gratiam ignorare , ut timor divini judicii nos humiliet , ne praesumpta securitas nos praecipitet , ut desideranter gratiam dei expetamus , it is expedient for us sometimes to be ignorant of gods grace in us , and ( which is all one ) of his favour towards us , that the fear of gods judgement may humble us ; that the presumption of our own secure state and condition may not ruine us ; and that the desire of gods grace may daily more and more increase in us ; all these three reasons are intimated by saint peter , if ye callon the father ; there 's the desire of the increase of grace ; who without respect of persons , judgeth according to every mans works ; there 's the fear of gods judgement ; pass the time of your sojourning here in fear there 's against the presumption of our own secure state and condition : as then i desire to be humbled , as i desire not to be eternally ruined , and as i would increase in my soul more and more such holy desires , so i must take heed that i be not puffed up with the conceit of my adoption ; for he that hath given me that inestimable grace , when i did not deserve it , hath not promised to continue his gift if i will needs abuse it . sect . v. our adoption in christ , not spoken of by saint john without a double preface , one practical , another speculative , and is here according to the likeness of his grace , shall be hereafter according to the likeness of his glory : the threefold image of god in man. adoption is the assumption of a stranger into a son , adoptio est personae extraneae in filium assumptio , saith the civilian : so that our adoption implies three things . . an assuming or taking of a man from his own kindred , into gods family . . an assuming or taking such a man as was a stranger , into that family . . an assuming or taking that stranger to be one of the best of gods family , to be a son. a most blessed assumption which gives to the true christian soul , not an imaginary , but a real , not an anniversary , but an everlasting holy day : hence it is that saint john cannot speak of this infinite mercy without a double preface , john . . behold what manner of the love of the father hath bestowed upon us , that we should be called the sons of god! behold , there is one preface , a practical preface that concerns the person , to fix his attention , to raise his affection , and to confirm his devotion ; what manner of love the father hath bestowed , there is another preface , a doctrinal preface , that concerns the thing ; shewing in it that sublimity which challengeth the best of our attention , that excellency which challengeth the purest of our affection , that immortality which challengeth the firmest of our devotion : there can be no preface appositely made , but is either practical to exite and move the reader , or didactical to make way for the explication of the work ; the end and scope of the first is to shew that the thing taught is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beloved of us ; the end and scope of the second is to shew that the thing taught is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lovely in it self , ( for so is aristotles distinction . magn. moral . c. . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ) the apostle joins these two several ends and scopes of prefaces both together , before he treats of our adoption , saying , behold , to shew this lovely and amiable to us , richly worth our looking after ; and what manner of love , to shew it is most lovely and amiable in it self : and we may easily see by the ensuing words that it is such a good as is not to be valued by the judgement of the flesh , for the world knows it not , nor sufficiently to be valued by the judgement of the spirit ; for we our selves yet scarce know it ; it doth not appear what we shall be . it doth not appear to the world what we are , nor to our selves what we shall be ; only this we know , that when he shall appear , we shall be like him , ver . . as if he had said , there are at least two degrees , if not two parts of this filiation or adoption of sons ; one in this life , when we are regenerated into the hope of everlasting glory ; the other in the next life , when we shall be admitted into the possession of it ; when christ who is our life shall appear , then shall we also appear with him in glory , col. . . the first degree of our adoption the world knows not of us ; the second , we do not , cannot , in this life , fully know of our selves : of the first degree of adoption speaks the same saint john in his gospel , john . , . as many as received him , to them gave he power to become the sons of god : of the second degree speaks saint paul , rom. . . we our selves groan within our selves , waiting for the adoption , to wit the redemption of our body ; as if the adoption were not to be obtained here , but to be expected hereafter ; wherein however he speaks as it were out of christs own mouth , as well as by his spirit ; for our blessed saviour himself useth these words , luke . . they are the children of god , being the children of the resurrection ; not that they were not the children of god before , but only that they were not compleatly and perfectly children , till they were admitted to their inheritance , and were come to a full similitude and likewise with their father . for as a natural son of man is partaker of his humane nature , or else he cannot be his son ; so also is an adopted son of god , partaker of his divine nature ; though not originally , because he is adopted ; yet sure derivatively , because else he cannot be a son : for on the participation or communication of the divine nature is founded our adoption , or being the sons of god , according to that of the apostle , pet. . . that by these you might be partakers of the divine nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divinae consortes naturae , consorts or companions of the divine nature , that is , communicants in it as well as partakers of it . and upon this ground it is we do assert , that as the participation of the divine nature to us is different in degrees , so also is our adoption different in degrees , as inchoate in this life , and consummate only in the next . for in this life we are made partakers of the divine nature but inchoately and imperfectly , that is , as it is resembled in grace ; but in the next life we shall be made partakers of it consummately or perfectly , that is , as it will be revealed in glory : for there is in man a threefold image of god , imago creationis , imago recreationis , imago similitudinis , as saith the angelical doctor , ( ae . qu. . ar . . ) the first image is by likeness of nature , the image of creation ; the second , is by likeness of grace , the image of regeneration ; the third image , is by likeness of glory , the image of perfection . tbe first image hath been so defaced and blotted , and slurred by our sin , that we are all by nature the children of wrath , ephes . . . so that in and from this image of god in us ariseth only the necessity or want of adoption ; for there is only so much of it left as to shew how great need we have to be made his children , that we may be made more like him then we are by nature . but the adoption it self is founded in our new begotten image or likeness with our heavenly father , which is after the similitude of his only son , by grace in this world , and by glory in the world to come ; and may accordingly be called either incompleat or compleat adoption : concerning the first saint john saith , that we are made the sons of god , as being already partakers of the divine nature in the likeness of grace ; concerning the second he saith , it doth not yet appear what we shall be , but we know that when he shall appear , we shall be like him ; that is , we shall hereafter be made the sons of god after a more perfect manner , by being made partakers of the divine nature in the likeness of glory : blessed be that eternal son , in whom we are made sons ; and blessed be that day wherein he took on him our nature , that he might give us his . sect . vi. christians are more eminently the children of god in christ then were the jews : the difference betwixt the adoption and all other spiritual blessings of the jews and of the christians ; that though they were adopted to be heirs as we are , yet were they tutored as infants till the coming of christ , by whom was wrought a true reformation . the spirit of adoption , though it were given under the law , yet was it not so fully given , as it is now under the gospel . for though it were the same covenant of grace to the jew and to the christian , to be saved by christ , yet was this covenant much different in the manner of its administration : and therefore we must consider the church before christ came in the flesh , though as an heir that had a right ( from gods fidelity , though not from his strict justice ) to all spiritual gifts and graces whatsoever , yet withal as an infant that had not the full possession of that right : and this distinction saint paul himself teacheth us , gal. . . now i say that the heir as long as he is a child , ( or rather an infant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such an one as cannot speak ) differeth nothing from a servant , though he be lord of all ; but is under tutors and governors until the time appointed of the father . and himself plainly applies this distinction to the church before christs time , verse . saying , even so we , when we were children ( or infants ) were in bondage under the elements of the world ; that is , as long as we continued in the jewish religion : for the church before the coming of the son of god , was so an heir as that she was also an infant : as she was an heir , so she was free ; but as she was an infant , so she was a servant under tutors and governors : as she was an heir , she had spiritual hopes ; but as she was an infant , she had carnal ordinances , heb. . . as she was an heir , she had the spirit of adoption ; but as she was an infant , she had the spirit of fear and bondage ; which makes the apostle say , rom. . . for ye have not received the spirit of bondage again , ( ye had it once , sc . whiles ye were under the law , but ye have it not again , sc . now ye are under the gospel ) to fear ; but ye have received the spirit of adoption , whereby we cry abba father . hence it is that the jews had then the same spiritual blessings in dark representations and figures , which we christians now have in full revelations and substance : i will set down some few examples concerning the chiefest spiritual blessings , by which we may easily be able to judge of all the rest , and not be mistaken in our judgements . . what a vast difference is there betwixt those words of moses , the seed of the woman shall bruise the serpents head , gen. . . and those words of saint paul , the god of peace ( meaning our saviour christ who was our peace-maker , and gave himself to make it ) shall bruise satan under your feet shortly , rom. . . or those words of saint john , for this purpose the son of god was manifested , that he might destroy the works of the devil , j●●n . . and yet both alike speak of the same redemption . . what a vast difference is there betwixt that of gen. . . the elder shall serve the younger , and that of rom. . not of him that willeth , nor of him that runneth , but of god that sheweth mercy ; yet both alike concern the same doctrine of election . . what a vast difference is there betwixt abrahams being called to go out of his countrey ; and from his fathers house , gen. . . and our being called out of darkness into his marvellous light , pet. . . and yet both alike confess the same vocation . . what a vast difference betwixt the sacrifices of the jews , and the sacrifice of christ upon the cross ? and yet both alike assure us of the same justification , in so much that saint paul explaineth the one by the other , eph. . . as christ hath loved us and given himself for us , an offering and a sacrifice to god for a sweet smelling savour . . what a vast difference is there betwixt the sons of abraham according to the promise under the law , and under the gospel , ( for as isaac was , so also we are the children of the promise , gal. . . ) the one having the promise of an earthly , the other of an heavenly inheritance , and yet both promises alike belong to the same adoption . . what a vast difference betwixt the cirumcision of the flesh , and of the heart , betwixt the outward purifications of the jews , and the inward purgings of christians , ( for the blood of christ purgeth our consciences from dead works to serve the living god , heb. . . ) and yet both of them do set forth the same sanctification . . seventhly and lastly , what a vast difference betwixt their entring into canaan , and our entering into the heavenly jerusalem ? and yet both of them declare one and the same glorification . they were all partakers of the same spiritual blessings that we are ; they had the same redemption , election , vocation , justification , adoption , sanctification and glorification that we have ; but they had them in a dark representation , not in an open revelation , so that they could not so fully know them ; and they had them in types and figures , not in reality and substance , so that they did not so fully enjoy them : for they all had carnal ordinances imposed on them until the time of reformation , heb. . . that is , till the time of christs coming to plant the christian religion : which was a true reformation indeed , because it proceeded from a true cause , and to a true end ; from a true cause , a more perfect knowledge of christ , who before had not been fully discovered ; and to a true end , a more perfect establishment of christianity , which before was not rightly practised : this was truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a time of rectification or direction ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly said of them who are directed immediately to their journeys end , whereas before they were going the farthest way about , and such indeed was the jews way to heaven , god leading them about through the wilderness into canaan , as well in the mysterie as in the history , as well in regard of the coelestial as of the terrestrial hierusalem . sect . vii . a particular time appointed for rejoycing in christ , not by way of restriction , but by way of application : the christians joy far above the jews , both for his redemption and for his adoption . the priviledge of true faith. and how the redemption by christ is larger then the adoption by him . and the adoption greater in his giving , then in our receiving . to be glad in the lord and to rejoyce in him , makes christmass last all the year , yet is that no better reason why we should not keep christmass-day , then our rest and contentation in god , which we have or may have all the week , is a reason why we should not keep the sabbath , or the lords own day : for it is very bad logick , and worse divinity , which argues from the position of the duty , to the eversion of the day wherein we ought to exercise it ; for if the duty must be exercised , how can we reasonably deny the time of its exercise ? yet do i not think that a particular time is to be allotted to rejoyce in christ by way of restriction or limitation , as if we should not rejoyce in him at other times ; ( for that is the malignant gloss which some of late have put upon the fourth commandement , confining gods solemn publick worship only to the sabbath , not considering that the jews had other grand festivals , not prescribed in the law , and yet were more strictly bound to the letter of that commandment , then we christians ) but i say that a particular time ought to be allotted to rejoyce in christ by way of application or of specification , that we may more eminently and notoriously rejoyce in him at some time , though our joy in him is to be confined to no time : for the spiritual joy of the jew was unconfined , and much more the spiritual joy of the christian , who in a larger proportion hath received the spirit of joy . and therefore its observable , that though in the old testament we are earnestly called upon to rejoyce in god , yet are we not called upon for so much joy as in the new testament ; let this one instance serve for all : be glad in the lord and rejoyce ye righteous , and shout for joy all ye that are upright in heart ; so the prophet concludeth the . psalm , and in the same strain beginneth the . saying , rejoyce in the lord o ye righteous , for praise is comely for the upright , calling for a very great proportion of joy from the jew ; but yet the apostle in saying , rejoyce in the lord alway , again i say rejoyce , phil. . . hath called for a far greater proportion of joy from the christian ; for here is not only the same joy that was before , to wit joy in the lord , but here is the same joy in a greater degree of extension ; for he saith , rejoyce in the lord alway ; and in a greater degree of intension , for he saith , again i say rejoyce : and if we further consider who are called the just and righteous , and upon what terms they are called so , we shall find also a greater degree of extension , for that where is the greatest measure and diffusion of righteousness , there must needs be the greatest measure and diffusion of joy : and it is evident that they who trust in the lord ( not in themselves ) are by the psalmist called the just and the righteous , or the upright ; for it is the priviledge of true faith not only to make us just , but also to make us upright ; not only to justifie us , but also to rectifie us ; it justifies us in that it absolves from sin ; it rectifies us , in that it directs in righteousness ; and therefore the disobedient as well as the unbelieving heart , the stubborn as well as the faithless generation is said not to trust in god , psal . . , ▪ and the faithless generation is there known as well by this character , that set not their heart aright , as by this , whose spirit was not stedfast with god : for true faith hath the priviledge first to set the heart to god , then to settle it in god ; first to make the spirit right , then to make it stedfast : the heart is made right when it points directly towards god , moving as a line from the circumference to the center ; and the heart is thus made right , or set towards god , by the same faith that it is made stedfast or settled in god ; wherefore since true faith at the same time both rectifies and justifies the soul of man , it is no wonder if it cause its unspeakable as well as its unmoveable joy : and where shall we look for this true faith , if not in christians ? for though the act of faith is as expresly set down in the old testament as in the new ; yet the object of faith is much more plainly declared in the new testament : so that christians having a more perfect faith in christ then had the jews , must needs have a greater joy in christ then they could have . and indeed , what joy like the joy of the redeemed by christ , or rather what joy like the joy of the adopted in christ , since the joy of the redemption is not to be had without the joy of the adoption ? for many more have been redeemed by christ , then do truly rejoyce in him ; because many more have been redeemed , then are adopted : for the redemption which man hath by christ , is of a greater latitude then is the adoption ; because the redemption concerns all mankind in general , but the adoption is restrained to some particular persons ; sc . to those only within the pale of the church ; and that not only in their number and outward profession , but also in their merit or inward affection , as aquinas hath laid the ground of that distinction , ● . qu. . art . . ad tertium , in these words , talis enim fides ( sc . formata ) invenitur in omnibus illis qui sunt numero & merito de ecclesia : a true and lively faith is found in all those who are meritoriously as well as numerically members of the church : and where the true faith is found , there and there only is the true joy in christ , or the joy of adoption . and these two may very well agree , that the redemption it selfe should be universal , and concern the whole nature of man , which christ assumed , and therefore redeemed ; but yet the benefit thereof in the adoption of sons , should be onely particular , that is concerne those alone to whom god doth give special grace to make a right use of christ ; nay concerning adoption it selfe saint paul seems to speake as if it were in some kind a potential , and not all together an actual blessing or mercy , when he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut adoptionem acciperemus , that we might receive the adoption of sons , gal. . . thereby intimating , that many more might be adopted sons , then are , were it not for their own default ; and those that are adopted , might ( if they had made a timely and full use of gods grace in their redemption ) much sooner have received their adoption : nay yet more , if the greek orators criticism be justifiable , ( for libanius is loth to ascribe the oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to demosthenes ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be to take or receive what we never had before : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to receive that which we had lost ; then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the apostle , will tell us , that the gift of adoption was once ours before ( to wit by the innocency of our nature ) till we lost it ; and is ours so now by the sanctification of our persons , that if we should lose it in our selves , we may again recover and receive it in our saviour : it was once ours by nature , and so we lost it ; and do now receive it by grace the second time : and we now so receive it by grace , that if we should lose it , we may yet hope to receive it again : which consideration ought to fill our souls , not with carelesness but with comfort , that as by our own weakness and unworthiness we daily fall and deserve to be put out of the number of gods servants : so by our blessed saviours merits and mercies we daily rise again , and are still accepted and continued as his sons . sect . viii . christs most holy prayer a very comfortable testimony and assurance of our adoption in him : how nearly it concerns us to say our father , not our brother which art in heaven : the conclusion of the lords prayer , answerable to this beginning , and not to be questioned : it is ill quarrelling with that prayer , and much worse discountenancing and deserting it . as there is no greater comfort then the comfort of adoption , so there is not a more comfortable , if there be a more evident , testimony to assure us thereof , then that most holy prayer which our blessed saviour hath sanctified by his lips , no less then he hath commanded and commended in his word : for this prayer teacheth us to say to god , our father , which cannot be true and right in the invocation , if it be not true and right in the doctrine : for if it be not an undoubted truth that god in christ is our father , then can we not truly in our worship call him so : wherefore since we are taught by truth himself to call god father in our worship , we are sure it must be true in our doctrine , that god is our father in christ , and consequently we his adopted sons ; or we must assert the same thing to be a truth and not a truth : a truth in our prayer , and not a truth in our belief ; and moreover say , that we pray in faith , when we do not pray in truth : for if we pray not in faith we sin ; and we cannot pray in faith , if there be an untruth in our prayers : wherefore this expression our father , being recommended to us by our saviours own mouth , as it teacheth us to pray in his communion in and through whom we are adopted , so it affordeth us an undoubted testimony and proof of our adoption ; for under what pretence can we say to god our father , if we be not his sons ? and how are we his sons , so as to expect any blessing from him , but only by the grace of adoption ? accordingly as we cannot but say , ( with saint augustine ) that all other prayers are reducible to the matter of this short prayer : so we may likewise say with him , ( for he alledgeth not one precedent or petition which is not immediatly directed unto god ) that all other prayers are reducible to this form of saying our father ; and by this rule , those prayers which rather say our brother , then our father which art in heaven , cannot be said in faith , and do not proceed from the spirit of adoption ; and they that so pray , do not communicate with christ in their prayers , who neither prayed himself , nor taught us to pray to any but only to his father : and it is not sapient nor safe for us to pray out out of christs communion , since we are sure our prayers will not be heard , but through his intercession . yet in all probability , that humour of praying to petty deities , if it did not at first help to thrust out the conclusion of this prayer , yet it hath since helped to keep it out , because we cannot with any colour of truth say to any but to god alone , for thine is the kingdom , the power and the glory for ever and ever : for this doxologie is without doubt the conclusion of the lords prayer in saint matthews . gospel , as it hath been generally received both by the greek and the latine church , neither of which hath set down that prayer in saint matthews gospel in greek , without the addition of these words at the end of it : and for that allegation that it is not so in saint luke , it is of no force , since it is against that common maxime , argumentum ab authoritate non valet negativè , an argument from authority is worth nothing in the negative , but only in the affirmative : and we should lose very much of the gospel , if we should expunge and blot that out of one evangelist , which we cannot find in another : yet some criticks have gone so far as to perswade the world , that this heavenly conclusion did not at all belong to the lords prayer , but is both an unnecessary and an unwarrantable addition : one is pleased to call it a foppery , ( non veriti sunt tàm divinae precationi suas nugas assuere ) if this doxologie be a foppery , then what is true wisdom ? but if it be indeed true wisdom , then what is this censure of it , but plain blasphemy ? and is not that true wisdom , which proceeded immediately from the mouth of the eternal wisdom ? yet the learned grotius complieth so far with those that have opposed this doxologie , as to perswade himself it came at first out of the greek liturgies into the bible , not considering that there cannot be allowed such chopping and changing of the text , but we must reproach the catholick church of christ first as uncareful in suffering such changes , then as unfaithful in obtruding them for text ; first as uncareful , in suffering men to make havock of gods word which was committed to her charge to keep ; then as unfaithful , in obtruding the word of man upon us , instead of the word of god ; and what authority or repute will be left to the church , if we suppose her to want both care and trust ? for god intrusted his church with his holy word , that she should first faithfully keep it , and after that faithfully interpret it ; wherefore to say the church hath falsified her trust in keeping gods word , is in effect to say , she is not trust-worthy to interpret it : which is bring all religion to doubts and uncertainties in the knowledge : to schisms and divisions in the practice thereof . for surely if the lords own most holy prayer hath been so ill kept by the church , which in all ages hath been looked upon as the sum of the gospel , and as the plat-form , or rather the ground-work of all true religion , then we must needs have but very little or no assurance concerning the rest of the scriptures : wherefore it concerns all christian divines in the first place to vindicate the church of christ , concerning her faithful keeping of this prayer , which would have been altogether needless , had not some criticks of later years obtruded their own observations for various lections , and by that means not cleared the text but puzzled it : but let us ask them , are the unknown manuscrips , or the known and received copies of the church to be taken for the text ? if the former , we trust private men and private spirits , which god never entrusted with his word : if the latter , we have as unquestionable a lords prayer , as if we had heard it immediately from his own mouth : for we have it thus exactly delivered us by the greek and the latine church , in the undoubted originals of saint matthews gospel . for the greek church , let saint chrysost . speak , who hath so elegantly and so exactly expounded at this doxology , in his nineteenth homily upon saint matthew , plainly shewing the necessary connexion thereof to the last petition of the lords prayer , that it is evident he accounted it as a part of the prayer , though as no part of the petitions ; for ( saith he ) our saviour having told us of that evil one which we were to fight against , ( for so he expounds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deliver us from that evil one , that is , the devil , thought fit to encourage us to the fight , by telling us also of the king that would lead us to the battel : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and therefore he saith , for thine is the kingdom , &c. shewing , that if the kingdom be his , we ought to fear no other but him , for that the power is his to defend us , and the glory is also his to reward us : thus in effect saint chrysoft . upon the place , so that t is a wonder to see beza hath reckoned him among those fathers who expounded the lords prayer of purpose , and yet omitted these words in their expositions ; for sure he omitted them not who expounded the original greek , though saint cyprian , and saint augustine , and saint ambrose omitted them ; happily because they looked no further then the latine translation , which adds amen at the end of libera nos a malo , and takes no notice at all of the doxology ; and yet saint ambrose , ( lib. . de sacram. cap. . ) asserting that our prayers ought to begin and end with the praise of god , after the example of the lords own prayer , ( habes hoc in oratione dominica , &c. ) doth in effect allow the doxology to be the end of that prayer , since it is evident that deliver us from evil , is no matter of praise ; nay indeed he doth rather alledge it in sense , though not in words , in saying that the priest concludes with such a form of praise , as is in truth no other then an exposition of this doxology , only applied to all three persons of the blessed trinity : per dominum nostrum jesum christum , in quo tibi est , cum quo tibi est honor , laus , gloria , magnificentia , potestas cum spiritu sancto , à seculis & nunc & semper , & in omnia secula seculorum . but however , if that be a good argument why we should leave the doxology or the conclusion out of the lords prayer in saint matth. ( because it is not in the vulgar latine ) it must be as good an argument why we should leave the introduction and the last petition out of the same prayer in saint luke , for there in the latine translation is no mention of noster qui es in coelis , nor of libera nos à malo : whereas the greek text gives us that prayer with its conclusion in saint matthew , and the same prayer not mangled but whole and entire , though without its conclusion in saint luke ; and there is no greater reason , but only some mens bold conjectures , to say that the conclusion of that prayer was added to the greek text in saint matthew , then to say that the introduction and last petition of it was added to the greek text in saint luke ; for both alike are left out of the latine translation : but though they have been both left out of the bibles by the latine translation , yet we cannot say that either hath been left out of the bibles by the latine church ; for the greek copies of saint matthews gospel , this day agnized by the latine church , are ready to depose the contrary , all of them having the doxology annexed to the petitions , as the conclusion to its premisses , without any the least interruption , and then at last adding ' a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the end of the whole , which is an invincible argument that the latine church received those words of the doxology as an undoubted part of the greek text , and therefore durst not leave them out of their bibles , though they found no footsteps at all of them in their own latine translation . wherefore it is evident that this prayer both in its petitions and in its conclusion , hath alwaies been received as an unquestionable part of saint matthews gospel , both by the greek and the latine churches ; and consequently those men have disparaged the church of christ , and disadvantaged the christian religion , who have either commenced or continued , either begun or maintained any quarrels against this most holy prayer , either in it self , or in its use : nay , in truth such men have disparaged and disadvantaged themselves ; for cavilling with that prayer which so plainly teacheth them to say our father , must needs be accounted an ill sign that they have received , and a worse means , that they may retain the adoption of sons : surely saint cyprian who whipped those sectaries with scourges that refused to communicate with christs church , as not caring by their obedience to say our mother , would further have whipped them with scorpions , had they refused to communicate with christ himself , as abhorring in their prayers , to say our father : and doubless it may reasonably be demanded of us , with what certainty of faith , or satisfaction of conscience we do communicate with them in their prayers , who will not communicate with christ in his prayer ? and how we shall answer it to our saviour , when he shall come to be our judge , that we have indeed renounced his prayer , and have given occasion to sober men to fear that we have also renounced his communion ? since it is evident , that no man can renounce his prayer , but must also by consequence renounce his communion : but let saint cyprian speak to this argument , that we may be sure to have a good spokesman , who in his book de oratione dominica , saith thus : qui facit vivere , docuit & orare , ut dum prece & oratione quam filius docuit apud patrem loquimur , facilius audiamur : he that made us to live , taught us to pray , that speaking to the father in the words of his son , we might be sure not to speak in vain : again , que enim potest esse magis spiritalis oratio , quàm quae vere à christ● nobis data est , à quo nobis & spiritus sanctus missus est ? what prayer can be more spiritual then that which he gave us who hath also given us the holy spirit ? lastly , oremus itaque fratres dilectissimi sicut magister deus docuit , let us pray my beloved brethren , as god our master hath taught us ; agnosca● pater filii sui verba cum precem facimus ; qui habitat intus in pectore , ipse sit & in voce : let god the father see his own sons words in our prayers , and let him also that dwelleth in our hearts , be also in our tongues . here is such a threefold cord as is not to be broken , an argument drawn from god the father , son , and holy-ghost , why we should often say our father , as becomes dutiful children : that god the father may own and hear us ; god the son may pray with us ; and god the holy-ghost may accompany and assist us in our prayers . sect . ix . whether a man that is not assured of his adoption in christ can truly and rightly by virtue of his baptism only , ( the outward seal of adoption , ) say to god our father , or can lawfully and laudably use the lords prayer : that the assurance of our adoption , is according to the assurance of our conjunction with our saviour christ . there is nothing that so much prevails with god to give us his grace , as our frequent and fervent praying ; and nothing that so much calls upon us to make a right use of grace when t is given , as our serious consideration and devout use of the lords most holy prayer : for he that doth cordially say to god our father , will not easily forget the duty and , obedience that belongeth to a son ; according to that truly theological observation of saint chrysostome in his nineteenth sermon upon the epistle to the romans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : when in our own prayers we say to god our father , we do not only call to mind his great grace and goodness , but also our own obligation to virtue and righteousness , that we may not do any thing unworthy of so honourable a descent or alliance : for though the title of father belong to god by virtue of the creation , ( in which respect we profess to believe in god the father almighty maker of heaven and earth ) yet in the lords most holy prayer it is understood of him only as he is our father by adoption ; having made us that were his enemies , sons in his eternal son , and called us first to be heires of his promises , and at last to be heirs of his kingdom : so that in saying to god our father , we do implicitely and virtually give him thanks for our happy estate through his eternal son , that though by nature we were the children of wrath , yet by him we are made the children of god ; that though in our selves we were enemies , yet in our saviour we are made sons : and we do beseech him to confirm in us this assurance we are his children , by framing us daily more and more to the image of his only begotten son , whilst he filleth our souls with heavenly affections , and our lives with a heavenly conversation , such as may shew all manner of dutifulness to our father , and all manner of love to our brethren : this happy estate we acknowledge he conveyed unto us in our baptism , when he made us christians , that is to say , members of christ , children of god , and inheriters of the kingdom of heaven ; as our own church teacheth us ; or when we put on christ , ( gal. . . ) or when god sanctified and cleansed us with the washing of water by the word , ( ephes . . . ) when he saved us by the washing of regeneration , and renewing of the holy ghost , ( tit. . . ) as saint paul teacheth the church : that is , to say yet in plainer terms , when god first made us his sons , and gave us the priviledge of calling him father ; for they that have not been baptized into christ , have no right to say unto god our father ; for whence should they have it , being born the children of wrath , and not yet incorporated into christ , to be made the children of god ? wherefore it was not lawful heretofore for the catechumeni or such as were not yet baptized , to say the lords prayer , as not being yet exempted from the dominion and power of the devil , and consequently not reckoned or reputed amongst gods children ; whence that memorable saying of saint ambrose . ( lib. . de sacram. cap. . ) primus sermo , quanta sit gratia ! o homo faciem tuam non audebas ad coelum attollere , & subito accepisti gratiam christi ; ex malo servo factus es bonus filius : the first word of this prayer , sc . our father , how much grace and favour doth it import ? thou didst not dare lift up thine eyes to heaven , and thou didst suddenly receive the grace of christ ; thy sins were forgiven thee , and of a bad servant thou becamest a good son : ergo attolle oculos ad patrem qui te per lavacrum genuit , ad patrem qui te per filium redemit , & dic pater noster ; therefore ( now being baptized ) lift up thine eyes to thy father who hath regenerated thee , ( by baptism ) who hath redeemed thee by his son , and say our father : concluding he had no right to say so before he was baptized ; and doubtless the text which saith , the pharisees and lawyers rejected the counsel of god against themselves , being not baptized with the baptism of john , luke . . doth much more declare , that those christians do reject the counsel of god against themselves , who will not be baptized with the baptism of christ : ergo baptismus consilium dei est : quanta est gratia , ubi est concilium dei ? audi ergo ; nam ut in hoc seculo nexus diaboli solveretur , inventum est quomodo homo vivus moreretur , & vivus resurgeret , saith the same saint ambrose , ( lib. . de sacramentis cap. . ) therefore is baptism the counsel of god : and how great is the grace of god where we have the counsel of god ? hear it therefore ; for god that he might destroy in man the power of the devil ( that is sin ) whiles he is yet in this world , hath in his counsel appointed baptism , whereby being yet alive , he might both dye and rise again ; dye unto sin , and rise again to newness of life . this is the happy estate we acknowledge god conveyed unto us in our baptism , ( for other visible conveyance there is none ) when he made us christians ; for then he gave us the right of calling him father : and we by saying unto him our father , do beseech him to confirm this s●me happy estate unto us , in making us good christians : but how shall those that are bad christians , and cannot be assured of the adoption of sons , ( as having defiled themselves since their baptism , ) say unto god , our father ? i answer if they heartily repent , and desire to be adopted , and to become children of god , they may say so ( by virtue of their desire ) though they have not yet actually received the inward seal , and have actually defaced the outward seal of their adoption : wherefore those only have no right to their pater noster , but do hypocritically and falsly say the lords prayer , who neither are the children of god by adoption , nor desire to be so : but those that heartily desire to be adopted ( supposing they have been baptized ) may rightly and truly say to god , our father ; because they are accepted as sons in christ , though not in themselves . i will rise and go to my father , and say unto him , father i have sinned , saith the prodigal son , luk. . . he was not yet risen he was not yet gone , he did only desire and resolve to rise and go to him , and this desire and resolution gives him a right of calling god our father , as if he had still continued a dutiful son ; our blessed saviour teaching us in that chapter , both by his doctrine and by his example , that god is ready to receive sinners , when they truly desire to draw neer to him . the pharisees and the scribes murmured at the example , but they were ashamed to murmur at the doctrine ; the lost sheep and the lost groat had opened their eyes ; but the lost son was enough to open their hearts ; the lost sheep and the lost groat had made way in their apprehensions for the receiving of the lost son , when he returned to his father ; but the lost son was enough to make way in their hearts for their own returning , that they also might be received : they were convinced that there was joy in the presence of the angels of god over one sinner that repenteth , ( ver . . and they were ashamed least what was the angels joy , should be thought their sorrow : therefore though they were still enemies to their own souls , in not embracing this doctrine , yet they were ashamed to shew themselves enemies to other mens souls in gainsaying it ; nay indeed to shew themselves enemies to god himself , who must be excluded out of heaven , or he cannot be excluded out of thy joy ; for it is said , ver . . joy shall be in heaven over one sinner that repenteth : and our saviour having taught us to say to god our father which art in heaven , will not have us exclude him out of this joy , which is proper to those in heaven ; nay indeed the parable directly includes him in it , ver . . t was meet that we should make merry and be glad ; and without doubt god is so well pleased in the righteousness of his son , that he joyes to see penitent sinners made righteous in him ; and willingly bestowes upon them his righteousness , when with unfeigned lips , and penitent hearts they call upon him for it ; for as through christs satisfaction they have a right to the adoption of sons , so also through his intercession , ( which is always ready to accompany his own prayer ) they are sure to obtain that right , if they continue heartily praying for themselves , that so they may have the benefit of his intercession : for as far as we are made partakers of christ , so far can we truly in his merit and with his spirit , say unto god our father : for the right of filiation belongs originally to christ , and but dirivatively to us : he is the son of god in himself , we are the sons of god in and through him ; and t is happy for us that we are so ; for else we could not but fear the loss of our adoption , as often as we did find the loss of our obedience : for there can be no assurance of such an adoption as shall last till we be instated in our inheritance , from our selves , but only from our saviour christ : god indeed is pleased to call good men his sons ; but none was ever called the son of god , with this promise and prerogative , that god alwaies was and alwaies would be his father , but only christ : or else saint pauls argument would lose much of its strength , when he proves our saviour christ to be above all the angels , because god had not said to any of them , but had said only to him , thou art my son ; and again , i will be to him a father , and he shall be to me a son : for angels and men are so the sons of god , as to be his sons in christ , not in themselves ; and therefore no sooner nor no longer his sons then they were and are in christ : for which cause we can be no farther sure of our adoption in christ , then we are sure of our conjunction and communion with him : and that not of a corporal conjunction in the same flesh , but of a spiritual conjunction in the same spirit : for our corporal conjunction with christ doth not only make us capable of being adopted in him ; but it is our spiritual conjunction with him that gives unto us the seal and benefit of our adoption whereby we are joyned with christ in the same mystical body here , and shall be joyned with him in the same glorious body hereafter : thus may every good christian saith with saint paul , phil. . . for to me to live is christ ; and to die is gain ; to me to live is christ , because i am now with him in the communion of the same mystical body ; to me to die is gain , because i shall hereafter be with him in the communion of the same glorious body : there needs no dissolution for my union with christ in the same mystical body , but only of my sinful being , the dissolution of sin from my soul ; but for my union with christ in the same glorious body , there needs also a dissolution of my natural being , a dissolution of my soul from my body : i will then labour for that union with my blessed saviour in my life , which will keep me from the fear of my own dissolution at my death : for i shall not make a right use of his corporal union with me , unless i lay it for the ground and rise of my spiritual union with him , whereby to be united with my saviour , not only in the same natural , but also in the same mystical body inchoately in his church militant , consummately in his church triumphant : and this is the way for me so to welcom the son of god in his nativity , as much more to see and enjoy him in his immortality , amen . christ admired in his passion . i cannot admire my saviour in his sufferings , unless i admire him in his person , which made him liable to suffer ; and in his propitiation , satisfaction , application , whereby i have the benefit of his sufferings : and in all these respects hath the holy apostle saint paul admired my saviour for me , cor. . . when he said , for christ our passeover is sacrificed for us : for these few words afford no less then four considerations of our blessed saviour ; the first is of christ in his person , for christ ; the second is of christ in his propitiation , our passeover ; the third is of christ in his satisfaction , is sacrificed : the fourth is of christ in his application , for us : so that i have a very good precedent for making these four considerations of christ , the four chapters of my ensuing discourse . cap. i. christ admired in his person . sect . i. that the eye of man cannot be fixed with comfort upon god in himself , but only upon god in christ . the contemplation of god in himself , is not a ground of joy to us on earth , though it is to the saints and angels in heaven : not that the beatifical vision doth not consist in seeing god , but that the eye of mortal man must be strengthened before it can see him , and the eye of sinful man must be cleansed , before it can see him with comfort , and without confusion : for if aristotle could alledge his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , noctu● oculus ad solem , an owl or bat looking upon the sun , to excuse the imperfect contemplation of some inferiour truths : how much more may we plead this excuse for our imperfect contemplation of the first truth ? since there is much more in this case , an owl or a bat looking upon the sun : for there is not only a weak but also a sinful eye looking upon god : a weak eye , because not accustomed to light : a sinful eye because not unaccustomed to darkness : such a weak and sinful eye is it wherewith man in this life looketh upon the sun of righteousness ; an eye which cannot stedfastly behold him for its weakness ; an eye which cannot comfortably behold him for its sinfulness : therefore man whiles he is cloathed with sin and mortality , must look on god not in god but in man ; not in the majesty of the spirit , but in the humility of the flesh : or else he will be more confounded then comforted with the vision . the apostles saw but a glimps of our saviours divinity in the transfiguration , and they fell to the ground , mat. . . and what then do we think they would have done , had they seen the full luster and brightness of the sun of righteousness ? jacob tells laban of the god of abraham , but only of the fear of his father isaac , gen. . . the reason we may conceive to be this , because abraham was dead , but isaac was yet alive ; for it is impossible but the divine majesty should strike terrour and consternation to the most upright man that is , whiles he is clogged and burdened with flesh , and much more with sin : and this observation doth solomon jarchi intimate in his gloss upon the place , saying thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god is called the fear ( not the god ) of isaac , because he doth not appropriate his name to just men whiles they are yet alive : the reason cannot be , that they are less his favourites , but that they are not so much capable of his favour ; he is the same god to the living and to the dead , but the living have him for their fear , because they are in a state of weakness and unworthiness ; the dead have him for their love and their reward , because they are in a state of glory and of blessedness : and therefore said god himself to moses , no man shall see me and live , exod. . . if we see god in himself , that sight will destroy our life : but if we see him in his son , that will preserve it ; for as the chrystal glass may afford much glittering light , but not any delightful reflexion to the beholder , till it be clouded and darkened with a back of some grosser mettal ; so the divinity of christ may afford many glorious speculations of his majesty , but no one comfortable reflexion of his mercy till it be as it were darkened and shadowed with his humanity : then me thinks i can easily ( without the help of a crucifix ) see in him a head bowed down to hear me , an eye carefully looking after me , an hand stretched out to defend me , a mouth open to call me , and a bosom as open to receive me : so that i cannot but still desire to see my saviour in the flesh , though not with the eye of my flesh , but with the eye of my faith ▪ for if i see him in god he is my consternation ; but if i see him in man , he is my salvation . sect . ii. in what sense saint paul cared not to know christ in the flesh ; and yet christ in the flesh only is comfortably known . it is impossible that a good christian should either desire not to know christ because he loves him , or not to know him in the flesh , because so he hath most reason to love him : and yet saint paul hath said , henceforth know we no man after the flesh , yea though we have known christ after the flesh , yet now henceforth know we him no more , cor. . . but sure the apostle speaks not positively , but comparatively : henceforth know we no man after the flesh , not so as to forget the relations and substance of the flesh in others , which we carry about our selves , for that were to forget the law of nature : but so , as not to overprize the seeming pre-eminencies , but indeed real vanities of the flesh , ( beauty , honour , riches and the like ) when they are destitute of the gifts and graces of the spirit , as if christian love and conversation more concerned the outward then the inward man ; for that were to forget the law of grace : thus we must know no man after the flesh , no not christ himself , that is in the external representation of his flesh , or more admiring the image of his person , then the power of his redemption : or in the external presence of his flesh , as desirous to enter a carnal instead of a spiritual communion with him , and bringing rather our mouths then our hearts to feed upon his precious body and blood : thus must we no more know christ himself after the flesh ; but yet we may not , we must not forget the substance of his flesh , in which the son of god and the son of man is but one christ , unless we will forget the substance of our own salvation : for in that same flesh he was our redeemer , in that same flesh he still is our mediator and intercessor : in that same flesh was his head crowned with thorns , that ours might be crowned with glory : in that same flesh be often bowed down his head to look upon us ; he once suffered his feet to be fastened to stay for us ; his hands to be stretched out to embrace us , and his side to be pierced to send forth water and blood , his ( two blessed sacraments ) to cleanse and strengthen us : by that same flesh was he made liable to suffering , and in that same flesh did he actually suffer all those things , which at first bought the purchase , and which do still bring to us the joy of our salvation . sect . iii. true knowledge of , and faith in christ , is not without true knowledge of , and faith in the blessed trinity : that the protestants faith ; the great loveliness of christ in the flesh , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as god and man , and the great mysteries of his two natures in one person . knowledge in the natural man exalts him above other men ; but knowledge in the good christian , ( who alwaies loves what he knows of christ , ) exalts him above himself ; by knowing natural truths i do improve my reason ; but by knowing supernatural truths i do also improve my religion . the improvement of my reason exalts me above other men ; but the improvement of my religion , exalts me above my self : and what knowledge can improve my religion , but only the knowledge of christ , who is both the author and the finisher of my faith ? therefore let me ever say with saint paul , i count all things but loss for the excellency of the knowledge of christ jesus my lord , phil. . . for indeed truly to know christ in his person , is truly to know the whole christian faith in the ground and substance of it : for what is the ground or substance of our christian faith , but that which saint paul hath set down , cor. . . that god was in christ reconciling the world unto himself , not imputing their trespasses unto them ; which is in effect a short sum of the apostles creed ; for that treats of nothing but of god and of christ reconciling us to god , and of the benefits of that reconciliation , the forgiveness of sins , the resurrection of the body , and the life everlasting : accordingly aquinas makes it equally necessary to salvation to believe explicitly the mysterie of the blessed trinity , and to believe explicitly the mysterie of the incarnation of christ : ae . qu. . art . . & . there is an absolute necessity ( saith he ) of believing the incarnation of christ , for that is the only way for a man to come to eternal blessedness , because it is said , act. . . neither is there salvation in any other ; for there is none other name under heaven given among men , whereby we must be saved : and there is ( saith he ) as absolute a necessity of believing the blessed trinity ; for the incarnation of christ cannot be explicitly believed without faith in the trinity ; for we cannot believe that the son of god did take our flesh upon him , but we must acknowledge god the father , and god the son ; and we cannot believe that he took this flesh of a virgn , by the operation of the holy spirit , but we must acknowledge god the holy ghost ; so that truly to believe and confess the incarnation of christ , is truly to believe and confess god the father , son , and holy ghost : wherefore it was not an objection but a calumny in him that said of the protestants , for these good gospellers have a faith and a justifying faith , whereby they apprehend eternal life without father , son and holy ghost , without christ and his passion , or any of those other matters which are rather subtile points of the papists historical faith , then of the lively justifying faith , wherewith these evangelical brethren in all security are warranted of the certain favour of god in this life , and assured glory in the next ( reynolds against whitaker , p. . ) for no true protestant doth believe , and indeed no true christian can believe that to be a true faith in christ , which believes not the holy and undivided trinity , and all other articles of the apostles creed ; for such a faith cannot justifie it self , much less can it justifie the man that hath it ; wherefore protestants do not , dare not say , that justifying faith doth not believe the trinity and judgement to come , as well as the merits of christ and the forgiveness of sins : they only say , the former truths are believed with the greater astonishment and admiration , the latter truths with the greater affiance or affection ; but neither with a greater certainty or confidence then the other . fides ex ae quo assentit omnibus articulis fidei quoad certitudinem , sed non quoad modum : faith doth equally assent to all the articles of the creed , as to the certainty of assent , though not as to the manner of assenting : the sublim truth of the trinity she believes with admiration ; the comfortable truths of christs dying for sinners and the forgiveness of sins , she believs with joy and consolation ; the dreadful truths of hell and judgement to come , she believes with sorrow and contristation : but all the truths contain'd in the creed , whether sublime , or comfortable , or dreadful , she believeth with one and the same certainty or undoubted confidence ; and those who teach us that to believe in jesus christ our lord is the proper act of justifying faith , ( for to believe the forgiveness of sins is rather an effect then a cause of justification , ) do not confine our justifying faith meerly to the belief of this one article , but do only profess ; that though true faith hath as many acts as objects , and hath as many objects as supernatural truths revealed from god , yet it justifies the sinner only by this one act of believing in christ , and relying wholly upon his merits and mediation ; thus do we desire with saint paul to be found in christ , not having our own righteousness , which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith , phil. . . but we dream not of a righteousness either by a vain or by a false faith ; either by a vain faith that believes not entirely with affection ; or by a false faith that believes not truly , without mistake or deception : wherefore antitrinitarian and antichristian may go for all one in the protestants , as well as in the papists account ; for indeed they have alwaies gone for one in the account of the catholike church . we have heard aquinas speaking the sense of the western , let us now hear damascene speaking the sense of the eastern churches ; for so he tels us in his third book de orthodox● fide , and fifth chapter ; that the two cheif heads of the christian faith , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , the doctrine of the blessed trinity , which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it treats only of god ; and the doctrine of the incarnation of christ , which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it sets forth the wonderful dispensations of god about the salvation of men : and these two heads he not only joins , but also compares together in one chapter , shewing wherein they agree , and wherein they differ : they agree ( saith he ) in four particulars . . that each article is a mysterie . . that each article is made known to us only by divine revelation . . that neither article can be sufficiently explained in this life . . that either article cals for our faith to believe it , not for our understanding to scan it ; and they differ , ( saith he ) in these two particulars . . that in the trinity there is one substance , and three persons ; but in christ three substances , the soul , the body , and the divinity , but one person . . that in the trinity there is another and another person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the father is one person , the son another , the holy ghost a third : but not another and another thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for father son and holy ghost are but one god : but in christ there is another and another thing , to wit , the divine nature , and the humane ; but not another and another person , for these two natures of god and man , make but one christ . accordingly the same greek father tells us most excellently ( lib. . cap. . ) that though christ was twice born , yet he was but once a son ; he had indeed two nativities as well as two natures ; one from his father , which was eternal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above cause , reason , time , and nature ; the other temporal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our sakes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after our manner , as to the time of his birth ; from the time he was conceived ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above our manner , as to the way both of his birth and conception ; yet notwithstanding these two different nativities , as well as two different natures , we must say that christ was but one son , or but once a son ; for to say that he was twice a son , or two sons , were to say that he had two subsistences , and consequently was two persons : wherefore the council of ephesus did justly decree that the blessed virgin should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of god , because the manhood which our saviour took from her , had no other personal subsistence but only in the son of god. i will not here insist upon those four words , which in all probability made the four first general councils to be received as four new gospels : the council of nice defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that our saviour christ was truly god , against the arrians : the council of constantinople defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was perfectly man , against the apollinarians : the council of ephesus defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that he was indivisibly god and man in one person , against the nestorians : and the council of chalcedon , defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he was distinctly and inconfusedly god and man in two natures , against the eutychians : to which four words all the doctrine concerning the person of christ may be reduced ; and by which all the heresies that oppose that doctrine may be refuted : nor will i insist upon the creed of the council of chalcedon , which alone hath set down five words to shew the manner of the union of god and man in one christ , that it was , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without conversion of one into the other : . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without confusion of the one with the other ; . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without alteration or change of the one by the other . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without division of the one from the other . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without distance of the one from the other ; for it is sufficient for my purpose to declare that in the person of christ was such an union of the two several natures of god & man , as was without conversion of one into the other ; for god was not turned into man , nor man into god : without confusion of the one with the other : for the god-head was not confounded with the manhood ; nor the man-hood with the god-head ; and without division of the one from the others : for god is not to be separated from man , nor man from god : in so much that we may boldly and truly say , and therefore boldly because truly , that this jesus christ in our humane flesh is the second person of the most holy blessed and glorious trinity , not that our flesh is coessentially or consubstantially of the trinity : but that it is hypostatically or personally of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the greeks distinguish , not in , for , or of it self , by virtue of its own essence ; but in , for , and of the son of god , with whom it is personally united ; so that in one christ we may contemplate and must confess all the beauty and loveliness both of heaven and earth ; the beauty of heaven is god ; the beauty of earth is man ; the beauty of heaven and earth together , is this god-man . cap. ii. christ admired in his propitiation . sect . i. the manner of knowing divine truths , what it ought to be , and the great benefit of knowing christ in his propitiation ; he that will read the scripture to the benefit of his soul , must have christ crucified in his thoughts . though in speculatives the bare act of knowledge makes a man learned , yet not so in practicks ; there the cheifest thing that advanceth our learning is the manner of knowing : and christianity being chiefly a practical science , t is not the bare knowledge of christ , but the manner of knowing him , that makes a man a well grounded christian : hence saint paul saith to the ephesians , but ye have not so learned christ , ( ephes . . ) that is , so as not to practice him ; he looks not only after their knowledge of christ , but also after their manner of knowing him , which he would have to be such as might work upon their lives and conversations : accordingly he adviseth the colossians , that as they had received christ jesus the lord , so they would walk in him ; for that was their only way to be rooted and built up in christ , and stablished in the faith , abounding therein with thanksgiving : col. . , . excellently saint bernard , like a very good divine , and a far better christian , ( sermon . in cant. ) modus sciendi est ut scias quo ordine , quo studio , quo fine quaeque nosse operteat ; quo ordine , ut id prius quod maturius ad salutem ; quo studio , ut id ardentius quod vehementius ad amorem ; quo fine , ut non ad inanem gloriam , aut curiositatem , aut aliud quid simile , sed tantum ad ●dificationem tuam vel proximi : the manner of knowing divine truths , is this , that we know them in a right order , with a right zeal , and for a right end ; the right order is to know that first which first procureth salvation : the right zeal is to desire to know that most which most enflameth our affections : and the right end is to use all our knowledge to edification ; and in these three respects the knowledge of christ in his propitiation , doth challenge our best endeavours that we may gain it , and our greatest contentedness when we have gained it : because this knowledge doth most procure our salvation , most enflame our affections , most conduce to our edification : therefore saint paul said to the corinthians , that he determined not to know any thing among them , save jesus christ and him crucified , cor. . . that is to say , . not to know any thing before christ crucified ; for he would have that knowledge first in order , which was most necessary to their salvation ; that is , the knowledge of god , not in himself , but in his son , not as our maker , but as our redeemer . . not to know any thing with the same activity and fervency of spirit , as christ crucified ; for he would have that knowledge most predominant in their hearts , which most inflamed their affections , and that was the knowledge of christ upon the cross , overcoming the power of hell , and opening the gates of heaven , which cannot but beget an immortal love of christ in all those souls which truly consider what it was to be under the fear of death , what it is to have an assured hope of everlasting life . . and lastly , not to know any thing but with relation and subordination to christ crucified ; for he would have that knowledge chiefest in their aims and intentions , which alone could make all other knowledge tend to theit edification ; and such was the knowledge of christ crucified ; for if christs cross pass not through the whole alphabet of our divinity , all the words we can use will signifie nothing to a sin-sick soul , which must first be healed , ( and what balm can heal a wounded spirit , but only the blood of christ ? ) before it can be saved : yea though we speak with the tongues of men and angels , and shew not this charity , this love of our saviour to our perishing souls , we shall become but as sounding brass , or as tinkling cymbals , make a great noise to very little or small purpose : therefore doth an excellent late divine , ( zanchys by name ) advise all men when they go to read the scriptures , to have christ in their thoughts , if they desire to profit by their reading ; for so they will be sure to find nothing in the text to make them either hereticks or schismaticks , but very much , to make them good christians , and zealous in the love and practise of good christianity : aedificat ad gehennam , was an improper speech of the canonist , yet we find it in gratian , in his decree ; for to edifie to damnation is to build downwards , that is indeed to destroy and raze all building ; but aedificat ad salutem , is properly spoken , to edifie to salvation , for that building still rises upwards , till it come to the heavenly jerusalem : and the reading of the scriptures , with christ crucified before our eyes , will thus edifie us . sect . ii. christ set down in the scripture as our propitiation , under the title of our passeover : and what that signifies to our souls . saint paul calleth christ our passeover , cor. . . pascha nostrum ; the word in the hebrew from whence this pascha is derived is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitus ; and christ is called pascha , i. e. transitus , quia per eum transimus ab hostè ad partrem , à tenebris ad lucem , à reatu ad gratiam , à poenâ ad gloriam , à pugnà ad victoriam ; saith durand . christ is called our pass or passover in five respects ; because by him we have passed from our enemy to our father , from darkness to light , from sin to righteousness , from misery to glory , from a combate to victory : the enemy was implacable , the darkness was uncomfortable , the sin was full of deformity , the misery was full of vengeance , the combat was full of danger ; wherefore it was surely a most blessed passage , whereby we passed from this enemy to our father to be reconciled and beloved : from this darkness to light , to be rejoyced and comforted ; from this deformity , and vengeance , and danger , to a state of glory , of peace , and of security : and hence the latine church hath turned these words of saint paul forecited into an hymn , and appointed that hymn to be sung for the first hallelujah on every lords day from the resurrection to the ascention of our blessed saviour , who was this our passeover , saying , pascha nostrum immolatus est christus , alleluja ; it aque epulemur in azymis sinceritatis & veritatis , alleluja , alleluja , alleluja ; christ our passeover is sacrificed for us , allelujah ; therefore let us keep the feast with unleavened bread of sincerity and truth , alleluja , alleluja , alleluja ; there is certainly no superstition , but there is a very great obligation for all christians to sing such an alleluja as this , for which we have so excellent a precedent , rev. . . i heard a great voice of much people in heaven saying , allelujah ; salvation , and glory , and honour , and power unto the lord our god ; & so say we , that the church militant may joyn with the church triumphant , in one and the same communion of praise and thanksgiving to our almighty and most merciful father , not only for that true and righteous are his judgements , but also , and much rather , for that great and many are his mercies , his inestimable and undeserved mercies , in providing for us such a passeover whereby we might pass from sin and misery , to righteousness , and bliss , and eternal glory ; and for causing us to pass to himself through his only begotten son , for as much as there was no other way for men to come to god , but through that man who came from god. sect . iii. christ set down in the scripture as our propitiation , under the title of the paschal lamb ; and how many excellent doctrines and comforts of christianity are to be learned from that title . men and angels might stand amazed to see so much mercy where they had seen so little innocency , were it not that they could not but see so much merit , where they had seen so much mercy . no wonder then if this mercy was contrary to our doings , when the merit was according to his doings and sufferings , who died for our sins , and rose again to make us righteous : he is brought as a lamb to the slaughter , said the prophet isaiah some hundred of years before he was actually slain , isa . . . but he comes nearer the fountain-head of this mercy , who telleth us of the lamb that was slain before the foundation of the world , pet. . . wherefore we must needs confess that the church of christ well knew the powerful invocation , and desired we should find the comfortable perswasion of this mercy thus purchased for us , when it thus taught us to pray for it , o lamb of god that takest away the sins of the world , have mercy upon us : for the son of god was called the lamb of god for no other reason , but because he was slain as a sacrifice to take away the sins of men : and if we shall compare the paschal lamb and our saviour christ both together , in the most remarkable circumstances , we shall then see how properly our blessed saviour was called the lamb of god. first the paschal lamb was one of the flock , exod. . . so christ was one of us , and dwelt among us , saint john . . and the word was made flesh , and dwelt among us ; this consideration , that the word was made flesh , as it may inflame our devotions because our saviour is in our own flesh to pitty us , and to relieve us ; so it must cool and allay our distempers , that he is in that same flesh which we so easily suffer in our selves to be excessively passionate , and either distracted by sinful factions , or distempered by sinful affections : so that now what sins i commit in the flesh , i commit not only against that flesh which in my self goes creeping and growling on the earth ; but also against that flesh , which in my saviour is exalted into heaven , and there sitteth at the right hand of god : this is the apostles most pathetical argument against all the sins of uncleanness , and should be mine in the like case or temptation , know you not that your bodies are the members of christ ? shall i then take the members of christ and make them the members of an harlot ? god forbid , cor. . . as if he had said , i must abandon & abhor all uncleannesses of the flesh , in that thereby i shall sin against mine own body ; how much more in that thereby i shall sin against my saviours body ? secondly , the paschal lamb was without blemish ; so christ was without sin , the only spot and blemish of the soul ; in peccato sunt reatus & macula , saith the school : all sin as it brings a guiltiness with it , so it leaves a spot and blemish after it : our saviour christ was without this spot , and we must labour to be without it likewise , by being made conformable to him : so should we rightly understand the hidden mysterie of predestination , more by our practise then we can possibly by our speculations or disputes , if every one of us would really endeavour to fulfill that part of it , to be conformed to the image of his son ; rom. . . for whom he did fore-know , he also did predestinate to be conformed to the image of his son : the great quarrel of christendom at this day is about conformity , that all churches will not be conformed to one ; and yet even that conformity , if it were brought to pass , would not , could not put an end to other differences ; but here is such a conformity that would soon end all quarrels whatsoever , if men would make it their study and business , to conform themselves to the image of the son of god : if men would seriously endeavour a conformity with christ , by holiness , meekness , patience , obedience , ( vertues so much out of our use , that they are almost out of our knowledge , but quite out of our remembrance ) they would never be non-conformists in any lawful thing , nor require conformity in any that is unlawful , much less would they brand one another as reprobates ; but every one would strive to make his own election sure , & hope well of anothers , & so we should all forth with prove unerring students & unblamable proficients in that grand controverted doctrine of predestination ; if we did but truly follow the meekness of this lamb. thirdly , the paschal lamb was slain as a memorial of the jews deliverance from the bondage of egypt : so was christs death our deliverance from the bondage of sin and satan : let me then stand fast in that spiritual liberty wherewith christ hath made me free , and be no less afraid of returning to my former sins , then the israelites were of returning to their former bondage , alwaies remembring that dreadful sentence in the apostle , who in that he had fallen himself , was the more careful to keep others from a relapse , the latter end is worse with them then the beginning , pet. . . fourthly , the blood of the paschal lamb sprinkled on the door posts , made the destroying angel pass over the israelites , when he smote the egyptians ; so the blood of christ sprinkled upon our souls , preserveth us from the destroying angel : a mercy to be remembred with an everlasting thankfulness , and to be commemorated with an everlasting thanksgiving ; for this is a part of the new song in heaven , rev. . . thou wast slain , and hast redeemed us to god with thy blood . what was the ground of their thanksgiving in heaven , must be the ground of our supplication on earth , that we lose not the benefit of this blood which is the price of our redemption : that neither through the infirmities of the flesh , nor the anguishes of the spirit , nor the backslidings of the world , nor the temptations of the devil , we be drawn or driven from faith in the blood of our dearest lord and saviour jesus christ : and accordingly we must take care that we be not driven or drawn from the outward profession and exercise of this faith , least we come by degrees to be driven or drawn from the inward settlement and assurance of it . fifthly , the paschal lamb was to be eaten with bitter herbs , and without leaven ; so christ is to be received with repentance , and without malice or hypocrisie ; which is the most common , but the most unsavoury leaven of the soul ; for a small parcell of either of these will infect and corrupt all our best religious performances , even as a little leaven leaventh the whole lump : accordingly the apostle is most industrious to chase this leaven out of our hearts , when he biddeth us to keep the feast , not with old leaeven , that is , the leaven of hypocrisie , when we pretend to be new men but are not : nor with the leaven of malice and wickedness , but with the unleavened bread of sincerity and truth , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in azymis sinceritatis & veritatis ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sincerity is a righteous judgement against the sophistications or delusions of malice ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truth is a righteous practise ( for there is a moral , as well as a metaphysical truth ) against the prevarications of hypocrisie : they generally go both together , hypocrisie in the tongue and malice in the heart , fair pretences and foul intentions ; the hypocrite being most commonly malicious , as having the devil in his heart ; and the malicious needing the hypocrite to disguise his malice , by seeming to be an angel in his tongue : but what ever the leaven be , whether these or any other infectious sins , our care must be first to find it , and then to cleanse it : wherein it will not be amiss if we follow the great scrupulosity of the jews , who to the intent that not so much as the suspition of leaven should be amongst them at their feast of the passeover , did first cleanse their ordinary vessels of it ; then searched every cranny or chink of their houses after it , then burnt all they found , then execrated or cursed all that might possibly be left behind , which they could not find ; so should every one of us keep the feast of our christian passeover , cleanse our vessels from the leaven of all sin and wickedness , then search the corners of our hearts to find it out ; then burn and consume what we have found , then detest and abandon what we cannot find , crying out with a hearty sorrow and repentance never to be repented of , who can tell how oft he offendeth , o cleanse thou me from my secret faults , psal . . . secret not only to others , but also to my self : he that so heartily repents of the sins he knows not , doth much more repent of those he knows : and indeed the paschal lamb might not be eaten without bitter herbs , nor can christ be received without sorrow and bitterness of spirit , so as to become the nourishment of our souls ; and those men are grosly mistaken , who think they can receive him by faith alone , without repentance ; for who dares preach christ otherwise then he preached himself ? and that was by repentance ; so saith the evangelist , jesus began to preach and to say , repent , mat. . . we cannot phansie , but we may weep our selves into our saviours mercy ; nor can we truly rely upon his righteousness by faith , till we have first bewailed our own unrighteousness by repentance : and indeed the strange faith that some of late have desired and devised , ( and therefore devised because they desired it ) of being in christ whiles they be in malice , injustice , disobedience , profaneness , perversness , and other such like grievous sins , is much like the strange woman spoken of in the proverbs , her lips drop as a honey-comb , and her mouth is sweeter then oyl , but her end is bitter as wormwood , porv. . , . for such a faith begins in honey and oyl , promising salvation with much sweetness and smoothness , but its end is as bitter as wormwood , for it bringeth death and damnation upon the soul . sixthly and lastly , the paschal lamb was to be eaten whole , and to be eaten only by the circumcised ; so christ is to be taken whole , in all the doctrines of the christian faith ; that which he hath commanded is as necessary to salvation , as that which he hath promised ; and we may not expect to inherit his promises , if we neglect and disobey his commands ; not a bone of his natural body was broken by the jew ; nor may a bone of his spiritual or of his mystical body be broken by the christian : they brake the legs of the malefactors who were not yet dead , but they brake not the legs of christ , ( saint john . ) so may the magistrate break the legs , and stop the proceedings of malefactors , ( especially if they be not yet dead to their sins by a hearty repentance and amendment of life ) but he may not break the legs of christ , or crush any of those whom christ hath appointed to be the supporters of christianity : again , we must remember , that unless the jew was circumcised , he had no right to eat of the paschal lamb : so we christians may not hope to receive christ , unless we be spiritually circumcised in our ears and in our hearts ; in our ears to hear his voice , in our hearts to obey it ; else it were possible for us so to receive god the son , as to resist god the holy ghost ; for so saith saint stephen , act. . . ye stiff-necked , and uncircumcised in hearts and ears , ye do alwaies resist the holy ghost : the uncircumcised in hearts and ears cannot be the receivers of christ , because they are the resisters of his spirit ; because they resist the holy ghost . sect . iv. the great vertue of this propitiation , and the great goodness , wisdom , justice and power of god , in finding it for us , and giving it to us . where shall a good christian look for comfort but in the word of comfort ? what word of comfort like that which proceeded immediately from the comforter ? and what text so comfortable in that word , as that which assures us not only of god the holy ghost , but also of god the son to be our assistant and advocate to intercede for us ? for we may have the assistance of the holy ghost , and yet say , my god , my god , why hast thou forsaken me , when we seriously consider how often we have deserved to be forsaken : but there is nothing to discomfit or dismay an offender , ( though his offences be never so many and great ) if he may be sure that his judge will be his friend to absolve and to acquit him . now we all believe that the son of god is to be our judge , and therefore must needs be most rejoyced with that saying that assures us , he will be our friend in the judgement ; and that saying is recorded , john . , . if any man sin , we have an advocate with the father , jesus christ the righteous . no greater friend to a poor client , that hath a bad cause , then a good advocate to plead for him , unless it be a favourable and friendly judge to absolve him . and behold the penitent sinner hath here both these joyned in one ; for the same christ that is his advocate to plead for him , is also his judge to absolve him : and therefore he is called in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a comforter ; the same title which is given to the holy ghost , john . . i will pray the father , and he shall give you another comforter ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not only an advocate , but also a comforter . the spirit of god is both ; the son of god is both to the true penitent : the spirit is our advocate to make intercession for us , with groanings which cannot be uttered , rom. . . and he is our comforter to assist us in our temptations , and to stengthen us against them : and so also is the son our advocate to make intercession for us , with the father : and our comforter , in that the father will not refuse , nay more , cannot resist his intercession ; for the same christ who is the advocate to plead for penitent sinners , is also the propitiation for their sins , to make good his own plea , as it followeth , and he is the propitiation for our sins : so that as he is our advocate to undertake our cause , so he is our comforter to assist and to deliver our souls : by one and the same plea defending us against the devil , who will busily accuse us ; and delivering us from the fear of hell , which will be ready to receive us ; in that he is our advocate to plead for us before him , and to prevail for us with him , who alone is able to destroy both body and soul in hell : so that our blessed saviour is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both senses , as it signifies an advocate , and as it signifies a comforter : and indeed in one and the same respect as he is our mediator , is he both our advocate and our comforter : our advocate to plead our cause , our comforter to rescue and to free our persons : wherefore we may with reverence and without derogation to the spirit of god , say of our saviour christ , that he is paracletus super paracletum , a comforter beyond the comforter : for the spirit of god is our comforter to speak for us only in the day of mercy , whiles we are speaking for our selves , that we may be able to pray acceptably ; but is not our propitiation to make our persons or our prayers to be accepted : but the son of god is our advocate to speak for us , when we shall not be able to speak for our selves , even in the day of judgement , when all flesh must keep silence before god , according to that of holy job ; for how should man be just with god ? if he should contend with him , he cannot answer one of a thousand ; and he is also our propitiation , to make both our persons and our prayers accepted with god : and it is impossible he should not prevail in making the intercession , who hath already prevailed in making the atonement : this is the inexpressible , the inestimable comfort of a distressed sinner , who bewaileth his sins , and flieth to the son of god for mercy , that the same jesus now is , and will be at the last day his advocate , who hath already been his propitiation : and this is a comfort , that men and devils cannot deny unto us , and therefore we may not deny it to our selves ; for the sinner comes under accusation no longer then tell his sin is expiated ; but when that is fully done , then he comes under absolution : wherefore since my sins are expiated by my saviour , i will not fear that the devils shall accuse me ; for i have an advocate to answer their malice : i will not doubt but god will absolve me , for i have a propitiation to satisfie his justice . so that by this means elies question , which otherwise is unanswerable , may be fully and easily answered : but if a man sin against god , who shall intreat for him ? sam. . . for here is an advocate that will intreat for us , if we put our selves under his patronage and protection : and surely it is concerning this advocate that saint peter hath spoken , casting all your care upon him , for he careth for you , pet. . . all our care is or should be how to save our souls ; and therefore the first thing we should all do , is to put our selves in such a condition that our blessed saviour may take care of us , that so we may securely cast all our care upon him : then will saint pauls problem be turned into a position , rom. . , . who shall lay any thing to the charge of gods elect ? it is god that justifieth , who is he that condemneth ? it is christ that dyed , yea rather that is risen again , who is even at the right hand of god , who also maketh intercession for us : and that position will carry this sense , good christians ought not to be afraid of condemnation , since they have so many sure and certain arguments of gods love and favour towards them ; for none can justly accuse them , because god himself , ( before whom the accusation must be made ) hath already absolved them ; and none will be able to condemn them , because christ , ( who alone is to be the judge ) dyed for them , to deliver their souls from death ; or rather is risen from the dead , to open to them the gate of everlasting life : and he hath power to give them life ▪ for he is at the right hand of god : and he hath a will and a desire to give it , for he maketh intercession for us . we may reduce all these benefits and mercies to those four heads , which alensis saith are the effects of our saviours passion , effectus passionis christi ponuntur quatuor ; primus , justificatio à peccatis ; secundus , reconciliatio ad deum ; tertius , religatio potestatis diaboli ; quartus , apertio januae paradisi ▪ ( par. . qu. . m. . ) there are four effects of our blessed saviours passion : the first is our justification from sin ▪ the second our reconciliation with god : the third is , the restraining of the power of the devil : the fourth is , the opening of the gate of heaven . o my soul , evermore give him hearty thanks for this passion , which hath purged thy sins that did both defile and oppress thee ; which hath satisfied and appeased thy god who was angry with thee ; which hath stopped the devils mouth that he cannot claim thee ; which hath opened the gate of heaven , that it will receive thee . we now fully see the vertue of this propitiation ; we are in the next place to consider the great goodness , wisdom , justice , and power of god in finding it for us , and giving it to us ; wherein we shall do best to follow his method , who first put the divinity of the greek church into a methodical system , and that was damascene , who lib. . de orth . fide , c. . saith , that this giving of christ to be made our propitiation , did in one and the same act , shew the goodness , the wisdom , the justice , and the power of god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first the goodness of god , in that the creator did not despise the infirmity of his creature , but did rather communicate therein , and take it upon himself ; which should make us say with great devotion , and greater thankfulness , o that men would therefore praise the lord for his goodness , and declare the wonders that he doth for the children of men , psalm . words of thanksgiving which the psalmist did not think they could repeat too often , when he considered of mans temporal preservation ; and therefore sure we cannot repeat them often enough , when we think of our eternal salvation , and of the infinite goodness of our saviour in purchasing and procuring it for us . secondly the wisdom of god , that there was so miraculous a way found out to pay the price of our redemption , that he who was exalted in the highest and could not be humbled , yet was so humbled to the lowest , as not to lose any jot of his exaltation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thirdly , the justice of god , that though man was his choicest workmanship , and after his own image , yet he would not pull him by violence from the tyrant who had unjustly got dominion over him , but paid such a value for the redemption of his captive , as was indeed above all valuation ; which had in effect been said many years before damascene by leo the great in one of his christmass sermons , ( serm. . de nativ . ) hanc potissimum consulendi viam elegit , quà ad destruendum opus diaboli non virtute uteretur potentiae , sed ratione justitiae : he followed that counsel whereby he might destroy the devils work , not by the strength of his power , but by the reason of his justice . fourthly , the power of god ; for nothing could be an act of greater power , then to make god become man , according to that of saint basil in his homily upon the . psalm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it was the demonstration of the greatest power , that god could be in the nature of man ; for not the constitution of heaven and earth and all things in them , above them and below them , did so fully set forth the power of god , as did this condescention , that god was made man , saith the same father ; he looked upon it as an act of great power , that god had emptied himself , then that he had filled all the world . cap. iii. christ admired in his satisfaction . sect . i. the necessity of christs satisfaction , for that he was the only sacrifice to expiate sin . next those hereticks that oppose christ in his person , they are in the saddest condition who seek to oppose him in his satisfaction ; for as the one overthroweth the foundation , so the other hindereth the edification of the christian faith ; both acting the wicked parts of sanballet and geshem , whiles true christians ( with nehemiah ) are labouring to build up the temple of god. for if there needed no satisfaction for sin , why was the eternal son of god offered up as a sacrifice for our sins ? and if we be indeed pattakers of his satisfaction , what madness is it for us to rely upon our own ? let the first question be seriously pondered , there will be no pelagian to deny original sin , for fear he find not cause enough for the death of christ , if there were no sin of mans nature to be expiated : let the second question be seriously pondered , there will be no pharisee to maintain personal righteousness , for fear he make not a right use of christs death ; in that he thinks he hath not so great need as others , of that his expiation . alexander hales who was reputed and called the irrefragable doctor , is opposed by aquinas , ( his greatest admirer ) and by bonaventure , ( his choicest schollar ) for teaching that christ should have come into the world , though with flesh not capable of suffering ( ●arne tamen impassibili ) if so be that adam had not sinned . the angelical and seraphical doctors thought it unreasonable , that christ should come in the flesh not to suffer ; and shall not we think it irreligious to extenuate the vertue of his sufferings ? sure we are that the whole creation of men and angels are not able to satisfie the justice of god for one sin , because there is no proportion betwixt their satisfaction and his justice ; for the one is finite , the other is infinite ; and as sure we ought to be that god did not give us his son to satisfie for our sins , that we should question the necessity , much less that we should undervalue the efficacy of his satisfaction . for all other sacrifices were but types of this great sacrifice , which in the end of the world appeared to put away sin by the sacrifice of himself , heb. . . judah desired to be a bondman for benjamin , but he was his brother ; saint paul said , he could wish himself accursed for the people of the jews , but they were also his brethren and his kinsmen ; but our saviour christ was contented to be made both a bondman and a curse for us , whiles we were yet his enemies ; his bondage was our freedom ; his curse was our blessing ; but let not his love be our enmity ; for though he came to save us whiles we were his enemies , yet he will not save us , if we continue so . o thou art my priest to bring me unto god , and my sacrifice to reconcile me to him ; make me to present my self , body and soul as a living sacrifice unto thee ▪ that thou maist at the last day present me both in soul and body without spot and blemish unto thy heavenly father , in thine eternal and everlasting kingdom , that though thou wilt then cease to be my priest , yet thou maist never cease to be my king. sect . ii. the commemoration of christs sacrifice enjoyned , not the repetition of it ; and that the ordination of ministers for administring the sacraments , not of priests for the offering of sacrifice , is most agreeable with the institution of christ , and the constitution of a true christian church . we cannot consider christ as a sacrifice , but we must consider that sacrifice as a full expiation of , and satisfaction for all our sins , and consequently we must look upon it as such a sacrifice as may only be remembred , but not repeated : for other sacrifices shewed their own insufficiency by their often repetition ; they were offered year by year continually , because they could not make the commers thereunto perfect : ( heb. . . ) but this sacrifice is proved to have been sufficient , because it is not again to be repeated ; so saith the apostle ver . . we are sanctified through the offering of the body of jesus christ once for all ; ( to say there is more offering , were to say there is less sanctification ; to say his body is more offered , were to say , that our souls are less sanctified : ) ver . . and every priest standeth daily ministering , and offering oftentimes the same sacrifices which can never take away sins¿ ( this saepe in the sacrifice is nunquam in the satisfaction ; because there is an oftentimes in the offering , there is a never in the taking away of sins : ) ver . . but this man after he had offered one sacrifice for sins , for ever sate down on the right hand of god ; ( this man hath so fully expiated all sin by one sacrifice , that it is as absurd to think he may be sacrificed again , as to confound his state of exaltatation with his state of humiliation , or to think he may be brought again to his cross , now he is sate down at the right hand of god : ) and indeed our blessed saviour himself in that he saith , do this in remembrance of me , doth evidently call for the commemoration of his sacrifice upon the cross , till his coming again , ( for as long as he shall be out of sight , he may not be out of mind ; whiles he cannot be seen , he must be remembred ) but he that cals only for a commemoration ▪ doth in effect , dissallow of a repetition . so that the burning of the blessed sacrament into a sacrifice properly so called , is neither sound divinity as they teach it , nor sound devotion as they use it , who by pretending to repeat and renew the corporal sacrifice of christ , do in effect ( according to the apostles rule ) bring it under the suspicion , or at least leave it under the imputation of insufficiency : for what is done once sufficiently as to all intents and purposes , is in vain desired to be done again ; yet we deny not that christ is offered in the holy eucharist , but we say he is offered mystically , not corporally ; we deny not that he is also there sacrificed , but we say it is by way of commemoration and representation , not by way of renovation or repetition : when christ was corporally offered and sacrificed , he himself alone was the priest who was the offering and the sacrifice : but he is still mystically offered and sacrificed by those priests or ministers , who are obliged to continue the representation of his corporal offering and sacrifice , though not the repetition of it , accordingly it is much to be observed , that such as was the difference of opinion concerning this sacrifice , such was also the difference in the ordination of those men who were appointed to offer it ; for the manner of ordination in the greek church supposed the man ordained only as a minister to the administration of the sacrament ; for the bishop that ordained him , put the consecrated bread into his hand saying ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. take this ( holy ) thing committed to your charge , and keep it till the coming of our lord jesus christ , when he will call you to an account how you have dis●osed of it ; this man so ordained had delivered to him the trust and charge only of a sacrament . but the manner of ordination in the latine church , supposeth the man ordained as a priest to the offering of a sacrifice ; for the bishop that ordained him put the communion plate and chalice into his hand , saying , accipe potestatem offerre sacrificium deo , missamque celebrare tam pro vivis quam pro defunctis in nomine domini , &c. receive the power of offering a sacrifice to god , and of celebrating the mass both for the quick and the dead , in the name of our lord , &c. and agreeable to this is the benediction of the presbyters after this ordination in the same church , benedictio dei omnipotentis , patris , filii & spiritus sancti , descendat su er vos , ut sitis benedicti in ordine sacerdotali , & o●feratis placabiles hostias pro peccatis atque offensionibus populi , &c. the blessing of god , the father , son and holy-ghost , descend upon you , that you may be blessed in the order of priests , and offer acceptable sacrifices for the sins and offences of the people ; ( pontifical . rom. venetiis editum , an. . ) this man so ordained had delivered to him the trust and charge , not of a sacrament , but of a sacrifice ; but in the ordination of the church of england ( and some other protestant churches ) the bishop saith to him that he ordains , receive the holy-ghost ; whose sins you forgive they are forgiven ▪ whose sins you retain they are retained ; but be thou a faithfull dispencer of the word of god , and of his holy sacraments , in the name of the father and of the son and of the holy-ghost ; this man so ordained hath delivered unto him the trust and charge of no sacrifice , but only of the sacraments and also of the word ; and it were to be wished , that those whom it nothing concerns , would neither invade nor disturb this trust ; especially since it is so exactly agreeable with the text , which in all the new testament hath not recommended to the church the trust and charge of a sacrifice , but only of the word and sacraments : and it can be no shame for us to confess that in the judgement of our church the holy eucharist is a sacrament , not a sacrifice , unless it be in a mystical sense , a sacrifice of praise and thanksgiving ; or in a figurative sense , a commemoration or representation of a sacrifice , but by no means a repetition of christs corporal sacrifice , since the apostle hath expresly said concerning that , we are sanctified through the offering of the body of jesus christ once for all , heb. . . according to which our church doth believe and profess in different words the very same truth , saying , that christ made upon the cross by his one oblation of himself once offered , a full perfect , and sufficient sacrifice , oblation and satisfaction for the sins of the whole world ; and i will ever rejoice in this belief and profession , since he that hath made a full satisfaction for the sins of the whole world , hath not left his father unsatisfied only for my sins . cap. iv. christ admired in his application . sect . i. christ in his propitiation and satisfaction doth not benefit us without a particular application . truly to know christ , is truly to know the whole christian faith , as hath been said ; for truly to know christ in his person , is to know the christian faith in the ground or substance of it : and truly to know christ in his propitiation , satisfaction , application , is to know the christian faith in the power or vertue of it : accordingly saint paul is not content to know christ only in his person , saying , that i may know him , but he will also know him in his propitiation , satisfaction , and application , saying , and the power of his resurrection , and the fellowship of his sufferings , being made conformable to his death , phil. . . to know christ in the power of his resurrection , is to know him in his propitiation ; for he was delivered for our offences , and raised again for our justification , rom. . . to know christ in the fellowship of his sufferings , is to know him in his satisfaction , whereby he slaked body for body , soul for soul in our stead , that he might satisfie for all the sins both of our bodies and of our souls : and to know christ so as to be made conformable to his death , is to know him in his application ; for we cannot apply the merit of his death , till we be conformed to it by dying unto sin , and rising again to newness of life : for the application of faith doth no less require that man apply himself to god by hol●ness of conversation , then that he apply god unto himself by strength of perswasion ; and truly the one cannot be without the other , since it is impossible for that man to lay hold on gods promise of mercy , who looks not after the conditions on which it is promised ; to wit , a hearty repentance of his sins , and an amendment of his sinful life : for gods promises of mercy are not made to all sinners , but only to penitent sinners : so that where is no true repentance , there can be no true faith ; and where is true repentance , there cannot be too much : for if man perform his part of the covenant of grace , he may assure himself that god will perform his part ; nay he must assure himself so , unless he will remain in the state of infidelity : for a true and lively faith is a full perswasion of the heart , grounded upon the promises of god , that whatsoever christ hath done or suffered for the salvation of man , he hath done and suffered for me as well as for others : and i must never be satisfied with my self , nor think i am in a good state or condition , till i have gotten such a faith as will give me such a perswasion : for the satisfaction of christ in general will afford me but little comfort , without the application thereof in particular to mine own soul : wherefore my labour must be to put my self in such a condition , that though i cannot but think my self unworthy of the invaluable blessing of this satisfaction , yet i may not think , much less make my self uncapable of it . sect . ii. the ground of that application , i● christs threefold conjunction with us : in his person , in his nature , and in his office ; from which proceedeth the marriage of the soul with christ . i do not find any desert in man that entitled him to a property in the creature ; but sure none can be found to entitle him to have a property in the creator . yet he that saith unto his saviour as saint thomas did , my god and my lord , seems to claim a property in him : for how can a man assume or apply that unto himself , in which he hath no property ? wherefore it is necessary that we examine how christ is made ours , that so we may see the ground both of our property and of this application : i say then that christ is ours in a threefold respect , because of a threefold conjunction of christ , with us , in his nature , in his person , and in his office . first , christ is ours in his nature by a real conjunction , having taken our nature upon him : and in that respect he is ours as we are men , and he hath bestowed on all mankind a greater capacity of his grace , then otherwise they would have had , by reason of their corrupt nature : for which cause the evangelical promises which god maketh to man in christ , are universal , as excluding none , because christ hath taken the nature of all : but yet conditional , as including only those who repent and believe the gospel : for no others make a right use or attain the end of christs merits and mercies . secondly , christ is ours in his person by a voluntary conjunction , having taken our sin upon him , as our surety or pledge ; for he hath born our griefs , and carried our sorrows , isa . . . and in that respect he is ours as we are christians , and hath bestowed on us the knowledge of his grace , though very many of us by our own infidelity and impenitency , make but a little and a bad use of that knowledge . thirdly , christ is ours in his office by a mystical conjunction , such as is between a king and his subjects , both making but one mystical body ; and in that respect christ is ours only as we are good christians , and hath bestowed on us the communion or rather the communication of his grace , incorporating , nay more inspiriting us , as his members , into himself . and this is the happiest conjunction that we can have with christ whiles we live here on earth ; to be one with him in the same mystical body , or in the same actual communion , not only external of his nature or of his person , as many are that are little benefited thereby , but also to be one with him in the same actual internal communion of his grace ; to the inestimable benefit of our souls , which are first sanctified , and at last saved by this communicating with christ . for all the priviledges and blessings of his regal , of his prophetical , of his sacerdotal function ; of his power as king , of his instruction as prophet , of his sacrifice or intercession as priest , are made ours by this blessed conjunction , according to that comfortable assertion of the apostle , cor. . , . all are yours , and ye are christs : for the words are not spoken consequutive sed causaliter , not by way of consequence , but by way of causality , and accordingly import this sense , all are therefore yours because ye are christs : ye are christs , and christ is yours , and he being all in all , in and through him , all is yours ; but without him , all is nothing , and you are worse then nothing o then let me so rejoyce for his coming to me in the body , as much more to desire and long for his coming to me in the soul : that as the lord of all is joyned with me in one flesh , so i may be joyned with him in one spirit ; that i may dwell in him , and he may dwell in me for ever : there is a mutual in-being betwixt christ and every good christian ( saith saint bernard ) even as betwixt christ and god : as the father is in the son , and the son is in the father ; and therefore father and son make but one essentially : so christ is in the good christian , and the good christian is in christ ; and therefore christ and the good christian make but one mystically : if either the father were not in the son , or the son were not in the father , they could not be perfectly one by essential unity . and if either christ be not in the christian , or the christian be not in christ , they cannot be one by mystical unity : sic igitur anima cui adherere deo bonum est , non ante se existimet ipsi perfecte unitam , nisi quum & illum in se , & se in illo manentem persenserit , ( bern. serm. . super cant. ) therefore let not the soul , which is happy only through her union with christ , think her self perfectly united unto him , till she perceive that he so dwelleth and abideth in her , as that she also dwelleth and abideth in him , and desireth so to dwell and abide for ever . o happy soul that is thus wedded to her saviour by a spiritual marriage ! for man and wife are not more nearly and more indissolubly joyned together by being one flesh , then christ and the christian soul by being one spirit : vere spiritualis sanctique connubii contractus est iste ; parum dixi contractus , complexus est : complexus plane , ubi idem velle , & nolle idem , unum facit spiritum ● duobus . this is more then a spiritual contract , it is a compleat marriage , when the same will being in two persons , shall make them both but one spirit : so the same saint bernard , and so likewise saith saint paul , he that is joyned unto the lord , is one spirit , cor. , . then let me be joyned to him , that i may be one spirit with him , and that my spirit may be his , rather then mine own : for mine own spirit will be death to me because of sin , but his spirit will be life to me because of righteousness ; ( rom. . . ) in my self i can see nothing but sin and death ; in my saviour i see both righteousness and life ; righteousness to deliver me from sin , and life to deliver me from death : therefore i will greatly rejoyce in the lord ; my soul shall be joyful in my god ; for he hath clothed me with the garments of salvation ; he hath covered me with the robe of righteousness , isa . . . a fit epithalamium to celebrate this spiritual marriage betwixt christ and the good christian , wherein though the angels be ready to make up the chorus , yet the devout soul her self alone sings the song : there is joy in them , but much more in us for this marriage , because we have such a wedding garment bestowed on us , as expells the fear both of a divorce and of a dissolution ; the first of which may be , the second of which must be in all other marriages ; they may be under a divorce by sin , they must be under a dissolution by death : but the marriage betwixt christ and the good christian , if it be once indeed truly consummated , is under neither ; for the blessed bridegroom of souls bestows both righteousness and salvation upon all those who are espoused unto him : such a righteousness as will keep off sin from causing a divorce ; he hath covered me with the robe of righteousness : such a salvation as will keep off death from causing a dissolution in their marriage ; he hath clothed me with the garments of salvation : therefore i will greatly rejoyce in the lord , my soul shall be joyful in my god ; for neither shall my sins disturb this joy since , i am covered with his righteousness ; nor shall my death diminish , it since i am cloathed with his salvation : to him be glory for this righteousness , and for this salvation for evermore , amen . christ adored in his resurrection . cap. i. that christ is to be adored chiefly in his resurrection . sect . i. the resurrection of christ the grand cause of joy to christiàns , but strongly opposed by the jews ; whose commentaries are not to be followed on those texts which concern our saviour christ , though even those texts have not been corrupted by them . what is the sorrow of the soul for sin , we may partly see by every true penitent , who cannot but say for his sins as our saviour once said for them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my soul is exceeding sorrowful even to the death , mat. . . but what is the sorrow of the soul for death , the wages of sin , god make us such true penitents , that we may never see ; for if we are so unfit by reason of our impatience , and so unable by r●●son of our infirmity to pass over the momentary sor●o●● of the earth ; it must needs fill our souls with astonishment and confusion but once seriously to think of the sorrows , the everlasting sorrows of hell . wherefore most welcom to the christian soul is that joy which delivers it from this sorrow , and that is the joy of christs resurrection , whereby we have been delivered from the sting and mischief of the temporal , & from the pangs & horrours of the eternal death . accordingly it hath been observed by christian chronologers , that our blessed saviour did rise from the dead on that very same day of the year , on which moses and the children of israel had ( almost two thousand years before ) passed safely through the red sea ; and indeed as their deliverance by moses from the egyptians , was a type of our deliverance by christ from our spiritual bondage ; so their joy may well be in our hearts , and their song in our mouths , only heightned by a greater measure of thankfulness and of thanksgiving , for as much as ours hath of the two been infinitely the greater deliverance . therefore let me say as they did , but let me say it with a more thankfull heart and with a more cheerfull voice ; for greater is my duty , though lesser is my ability ; i will sing unto the lord , for he hath triumphed gloriously , exod. . . never was so glorious a triumph as this , which triumphed over the grave that devours all this worlds triumphs ; nay over hell , which makes the bare memory of them odious and detestable , either that they were gained unjustly , or used immoderately , or abused intemperately : the lord is my strength and song , and he is become my salvation , ver . . what can my soul say more ? what should it say less for being delivered from the pangs and horrours of the temporal and eternal death , but that the lord is my song , for being my strength to rescue and to redeem me ; much more for being my salvation to receive me and to crown me ? again , who is like unto thee o lord amongst the gods , who is like unto thee glorious in holiness , fearfull in praises , doing wonders ? ver . . let me but think of the son of god dying for my sins , and rising from the dead to make me righteous , and i must needs say he was glorious in holiness , and ought to be fearfull in praises for doing such wonders as to bring glory out of shame , holiness out of sin , and life out of death ; lastly , thou in thy mercy hast led forth the people which thou hast redeemed ; thou hast guided them in thy strength to thy holy habitation , ver . . all those saints that did rise from the dead when our saviour christ arose to go along with him into heaven ; and all those saints that shall rise hereafter by vertue ▪ of his resurrection , to follow him thither , can say no more then this to express their joy and thankfulness , thou hast led us forth from the grave ; thou hast redeemed us from death , thou hast guided us in thy strength to thy holy habitation , there to see and bless and enjoy thee for ever . so that those late ▪ hebr. criticks are too much in love with the glosses of the jews , who oppose them against the judgement of the whole catholick church , that they may enervate one of the soundest proofs of the resurrection that is to be found in all the old testament : and that proof is , job . , , . i know that my redeemer liveth , and that i shall rise out of the earth at the last day , and shall be covered again with my skin , and shall see god in my flesh ; yea and my self shall behold him not with other , but with these same eyes ; words so expresly spoken of the resurrection , that the church hath thought fit to use them at the burial of the dead , as the chiefest comfort and consolation against death ; yet upon these words thus saith the learned mercer , nostri ferè omnes tam veteres quàm recentiores hunc versiculum cum duobus sequentibus ad resurrectionem referunt ; s●d ego cum ▪ hebraeis aliter accipio : quod si de resurrectione futura hic loqueretur job , non erant haud dubie id praetermissuri hebraei , qui & ipsi resurrectionem credunt ; at ne unum quidem ex sex aut septem hebraeorum commentariis invenies qui eò referat . almost all christian writers ancient and modern do expound these three verses of the resurrection ; but i with the jews do expound them otherwise : for if job had here spoken of the resurrection to come , doubtless the hebrew doctors would not have pretermitted it in their commentaries , since they also believed this doctrine ; but in six or seven of their expositors , there is not one that expounds these words of the resurrection : this reason is unsound in it self and therefore unsatisfactory in its proof : for the jewish expositors labour after nothing more , then not to see christ in the old testament ; and their doctors knowing that the christians did believe and profess the resurrection of the dead , by vertue of christs resurrection , had rather leave the doctrine of the resurrection out of their glosses , then allow it to be by vertue of our blessed saviour , whom their fathers had crucified , and whom themselves not only hated , but also accursed and blasphemed every day : thus saint mathew tells us plainly that the jews gave the souldiers mony to say that our saviours disciples came by night and stole him away ; and they that were so willing to put a lye in other mens mouths , were as willing to put the truth out of their own hearts ; for so saith the same evangelist , and this saying is commonly reported among the jews until this day , mat. . . nor is it easie for any man to shew another day wherein they first left off this report . sure we are that when the apostles preached through jesus the resurrection from the dead , ( act. . . ) that the jews were greived , and with might and main opposed their doctrine ; and this spirit of contradiction continued in them throughout all that age wherein the new testament was written ; and ecclesiastical writers do shew us that by its long continuance , it was rather increased then abated in their successors : wherefore it must be unsound and unsafe for any christian divine to appeal to the jewish comments for the true sense of any text in the old testament concerning christ ; for although they unanimously maintain and justifie the letter of the scripture , ( wherein they have shewed themselves more thankful , if not more faithful , then many of our late christians , who would teach the translations to justle out the original ) yet they have laboured to corrupt and deprave the meaning of it , in most of those prophesies which they found the christian church had applied unto our saviour christ . i speak especially of the latter jews who are the cheifest commentators we now have upon the old testament ; for those rabbies who were before christ , did interpret many texts of the messiah , which the later rabbies have since wrested to , and obscured by another interpretation ; so that in truth those later rabbies whose comments we now have upon the bible , have used what art ▪ they could to obscure the prophesies concerning christ , and therefore must needs be ill guides in any doctrine that concerns the christian faith : as for example , isa . . . the place which saint matthew quotes to prove that christ was to be conceived and born of a virgin , yet kimchi who is one of the cheifest and the best of the late jewish expositors , expounds it of the prophets , or of ahaz his wife , and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not there put for a virgin , but only for some younger woman ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is willing to distinguish almah from bethulah , because bethulah must be an incorrupt virgin , but almah may signifie a maid that had not an incorrupted virginity , as prov. . . and aquila had too much of the jew in him to follow the septuagints interpretation of this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold a virgin , therefore he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold a young woman shall conceive ; for the jews did meerly out of envy render the hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a young woman , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a virgin ; and sure we are , the infallible spirit of god hath thus rendred it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold a virgin shall be with child , mat. . . so again isa . . . for unto us a child is born , &c. kimchi labours to prove this child to be hezekiah , though he be fain to divide the predicate from the subject in the same proposition , contrary to all logick , and to divide the relative from the antecedent in the same sentence , contrary to all grammar , that he may wrest the latter part of the words , his name shall be called wonderful , councellour , &c. which are unappliable to any man , and expound them of god the father , because he will not allow the prophesie to concern god the son. so again , isa . . a place which bellarmine alledgeth to prove that the jews did not corrupt the text , for that the original hebrew did plainly assert the divinity of christ , calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a smitten god , when as our translations only say , he was smitten of god ; this place making more against the jews in the hebrew original , then either in greek or latine translations , is a substantial proof indeed that the jews did not seek to corrupt the letter of the text ; but yet this same place doth as plainly prove that they did seek to deprave the sense of it ; for jarchi and kimchi both would fain perswade us that all this chapter is to be interpreted of the jews in their present captivity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the captivity of israel , although the expressions be such throughout the whole chapter , as can belong only to one single person . ( he shall grow up , he is despised , he was wounded , &c. ) and there be many passages which cannot possibly be applyed to israel : i will insist that but on three . . that it is said , he was wounded for our transgressions , whereas israel was afflicted for their own sins . . that it is said , he had done no violence , neither was any deceit in his mouth , whereas every man is a liar , and god only is true , who is the first truth . . that it is said , he made intercession for the transgressors , whereas the jews are so far from praying for the christians , who , they say , hold them in captivity , that they revile and curse them every day , and pray for their destruction . lastly ( that i may instance in one placec which neerly concerns this doctrine of the resurrection , which the jews care not to see in the forenamed testimony of holy job ) it is most evident that the ninth and tenth verses of the sixteenth psalm do expresly prophesie of the resurrection of christ ; and saint peter plainly proves as much , ( acts . ) to the conviction of all those jews that heard him , and to the conversion of some thousands of them ; yet the late jewish expositors will find no such piece of divinity in it , but jarchi will needs expound it of david , contrary to all sense and reason , and ezra slubbers it over with a platomical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volutatio animarum the tumbling and jumbling of souls , whereby they phansied one soul to pass through three several bodies , as that the soul of adam was afterwards in david , and shall hereafter be in the messiah , which say their cabbalists , is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath in it the initial letters of adam , david , messias ; to shew that his soul should also possess their two bodies : and elias in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tels us of a text which they quote to make good this their wild position , ( of one and the same humane soul receiving , as it were a threefold creation , and possessing three several bodies , ) and that text is job . . ecce omnia ista operatur deus cum homine tribus vicibus , lo all these things worketh god with man three times ; it were the loss of my labour , and of the readers patience , to insist upon the confutation either of their opinion , or of their proof they alledge for it , since both are equally absurd and erroneous ; and yet ab●n ezra would needs shuffle in this frantick opinion into his comment upon those words of the sixteenth psalm , for thou wilt not leave my soul in hell , neither wilt suffer thine holy one to see corruption , rather then he would allow them their own plain proper sense whereby they did necessarily infer his resurrection from the dead , in whose person they were spoken : which is the more to be observed , for that himself had acknowledged some peculiar eminence of this psalm from the title of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he therefore had thus glossed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t is glorious or precious as gold , t is a golden psalm ; and yet he would not see that mysterie in it , which alone had given it that glorious title ( in the judgement of the best divines , ) even the mysterie of christs resurrection . sect . ii. the necessity of our christian festival , called easter , as it is an anniversary feast , to express the christians joy for the resurrection of christ ; that thereby the christians jubile or joy in christ is not confined but enlarged ; and that by the same reason the spirit of prayer is not confined or hindred , but rather assisted and helped by a set form of words . since we cannot deny the christians unspeakable joy for the resurrection of christ ; why should we go about to diminish it by opposing the grand christian festival which hath been instituted to express that joy ? for excellently greg. naz. and most like a true divine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( orat. . ) the sum or business of a festival , is the remembrance of god ; and to put the thesis into an hypothesis , the sum and business of this festival is to remember christ , in whom alone we christians must remember god : so that to oppose this festival , is in effect to oppose the remembrance of god in christ , and to shake the very foundations of christianity . for we cannot oppose this anniversary , but we must also oppose our weekly lords day : therefore did that council judiciously , which began its reformation of abuses in the church with this canon , custodite diem dominicam quae nos denuo peperit & à peccatis omnibus liberavit ; estote omnes in hymnis & laudibus dei , animo corporeque intenti ; & si aliter fecerit rusticus aut servus , gravioribus fustium ictibus verberabitur : ( concil . matiscon . . cap. . ) keep the lords day which hath begotten us anew , and delivered us from all our sins : be all of you intent in body and soul to the praises of god , and if any country man or servant do otherwise , let him be soundly cudgelled for his pains : and bullinger in his decades upon the fourth commandment , gives an excellent reason why set times and seasons should be consecrated and set apart for the publike worship and honour of god , saying , oportet autem definitum tempus consecratum esse exercitio religionis , ut dominicum : idem sentiendum arbitror de pauculis quibusdam christi domini festis , quibus peragimus memoriam nativitatis , incarnationis , circumcisionis , resurrectionis , ascentionis in coelum , & missionis spiritus sancti in discipulos ; libertas enim christiana non est licentia , & dissolutio ecclesiasticae piaeque observationis , juvantis & provehentis gloriam dei , & charitatem proximi : there must be some set and certain time consecrated to the exercise of religion , ( by vertue of this fourth commandment ) as the lords day : and i think the same of those other festivals instituted and observed in memory of christ , as his nativity , incarnation , circumcision , resurrection , ascention into heaven , and sending down the holy ghost upon his disciples : for christian liberty is not a licentious dissolution of such holy and pious ecclesiastical observations as tend wholly to the glory of christ , and the edification of our christian brethren . yet do we most willingly confess that the christians feast of jubile is not to be confined to a day , because he that is the cause of it , jesus christ , is the same yesterday , and to day and for ever , heb. . . and indeed so doth saint chrysostome expound that text of saint paul , cor. . . therefore let us keep the feast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he saith not let us keep the feast because it was then easter or whitsuntide , when he writ this epistle , but to shew that a good christians life is a continual feast , and therefore every day might serve him for a festival : so that in saint chrysostomes judgement , saint pauls let us keep the feast , is little other then a short extract of the psalm of jubile , jubilate deo omnis terra , o keep your jubile in the lord all ye lands , psalm . . only the reason is much more express in the new , then in the old testament ; be ye sure that the lord is god , saith the psalmist : it is he that hath made us ; but much more forcible is the apostles reason , it is he that hath redeemed us : we are his people , and in that regard ought to hold a feast unto him , ( exod. . . ) but much rather because he hath been a sacrifice for us , that we might be his people : we are the sheep of his pasture , and ought to hear his voice ; much rather because he hath been our paschal lamb that we might be his sheep . the whole psalm is nothing else but a song of jubile in one verse , and the reason of it in the next ; as ver . . o be joyful in the lord with gladness and with a song , there 's the jubile ; but ver . . the lord he is god , it is he that hath made us : there 's the cause of it . and again , ver . . o go your way into his gates with thanksgiving , and into his courts with praise , and be thankful unto him ; there 's the jubile . but ver . . for the lord is gracious , his mercy is everlasting , and his truth endureth from generation to generation , there 's the reason of it . grace , mercy , and truth , are all met together in the lord , saith the psalmist ; a grace without repenting ; the lord is gracious , that is , still continues so , notwithstanding our multiplied provocations ; a mercy with ending , his mercy is everlasting ; and a truth without failing , his truth endureth from generation to generation : but the apostle tels us moreover in whom they are met , and the ground of their meeting , when he saith , for christ our passover is sacrificed for us : for the cause of the grace , is , that this christ is ours , made ours by conjunction : the cause of the mercy , that he is our sacrifice by propitiation : and the cause of the truth , ( which is one and the same from genesis to the revelation ) is this , that the same christ was this sacrifice of the passover , according to the prediction so long foreshewed in the paschal lamb , exod. . and so long foretold in the prophets ; particularly , isa . . . he is brought as a lamb to the slaughter : so that though a stranger from the common-wealth of israel could ask the question , of whom speaketh the prophet this ? he was led , like a sheep to the slaughter , and like a lamb dumb before the shearers , so opened he not his mouth , act. . . yet the israelites did all so generally know the meaning of this phrase , that saint john the baptist used no other title to proclaim the messias but this , behold the lamb of god , ( john. . . ) which was so well understood , that two of his own disciples presently left him and followed jesus , ver . , . and saint philip acknowledgeth the person typified and foretold to agree exactly with the type , and prediction , when he saith , ver . . we have found him of whom moses in the law and the prophets did write ; as if he had said , all that the law and prophets had promised was now fulfilled : grace in the conjunction , mercy in the propitiation , and truth in the prediction ; all met together in christ our passeover ; therefore jubilemus , let us keep our jubile , or in saints pauls language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let us keep our holyday ; or yet farther , ( if you please , ) let us keep this holyday , that is the feast of the passover , called by the council of antioch , c . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy feast of the soul-saving passeover : for aerius his objection against keeping of easter , from this very text , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we ought not to keep the the passover , for christ our passover is sacrificed for us ; though it overthrow the jewish passeover , which was a type of christ , yet it rather establisheth a christian passeover , which is a memorial of him ; unless we will say that christ was therefore our passeover and sacrificed for us , of purpose that we should for get him and his sacrifice ; for as we may not now retain any types of christ , because that were in effect to deny that he is come in the flesh ; so we may not let go the memorials of christ , because that in effect is to be unthankfull for his coming : and our saviour himself by saying do this in remembrance of me , hath shewed that he will look upon those festivals which should be appointed for memorials of him as upon so many religious and christian like institutions , since he that hath prescribed to do this , hath also prescribed , or rather presupposed a set and solemn time of doing it . for though the christians joy in christ is not to be limited or confined to a day , yet that is no reason why a day should not be limited and confined to that joy : let spiritual joyes be eternal in themselves , but for that very cause let our time be subservient to their eternity , that they may likewise be so to us : for god appointing a set time for a spiritual duty , hath not thereby debased the duty , but exalted the time , even as our blessed saviour appointing a set form of prayer , hath not thereby confined the spirit of prayer , but rather enlarged it : and the holy-ghost having given us so many set formes of prayer and praise in the psalmes and the rest of the ible , bhath not therefore taught the duty of prayer to be the less spiritual , but hath taught us to be the less carnal , that we should not in pouring out our souls to god rely upon our own phansies or inventions , but upon his holy dictates and directions : for there is the same reason both of hic and of nunc in matters of divinity ; the same reason of these words and of this time ; god having consecrated words to his service as belonging to the substance of it , and having consecrated times , places and persons only as accidents and circumstances belonging to the solemnity thereof ; and therefore it is strange to see those men who are most zealous for the set times and dayes of serving god every week , to be so impetuous against the set forms of serving him , as thinking the set time to help devotion , but the set form to hinder it ; whereas it is evident that setting a time to the spirit must needs be a confinement of him , as well as setting of words : and to say to the spirit of prayer , pray now , is as great an intrusion and encrochement upon him , as to say to him , pray this ? but in truth nither are confinements to gods spirit , and both alike are intended for the enlargements of our spirits : set times and set words , that we pray in the greater assurance of faith , knowing we cannot be willworshippers , whiles we conform our selves to his will whom we worship . sect . iii. the memorials instituted by god , are chiefly of his justice and of his mercy ; there is but one terrible memorial of gods justice ( against those who invaded the priesthood , ) but many memorials of his mercy ; and that it is a vain fear which possesseth some men , as if the ( anniversary ) memorial of christs resurrection was not instituted , and cannot be observed without willworship or superstition ; that the general equity of the levitical law ( as far as it was not typical ) is still in force concerning the solemnities of religion ; and that approves anniversary as well as weekly festivals . among all gods attributes , none are so remarkeable in our lives and deaths , as his mercy and his justice . his mercy in our preservation , his justice in our destruction : and accordingly god himself requires us most especially to take notice of the great effects of his justice and of his mercy : hence is it , that we find him instituting few or no memorials of his wisdom or of his power , but very many of his justice and of his mercy , though not so many of his justice as of his mercy : we find but one memorial of his iustice more particularly recommended to the care of his church , and that is against those men who had said to moses and to aaron , to their civil and ecclesiastical governours , ye take too much upon you , seeing all the congregation are holy , every one of them , and the lord is among them , numb . . these men because they had invaded the priests office in burning incense , had their censers nailed upon the altar of incense , and the text saith , to be a memorial unto the children of israel , that no stranger which is not of the seed of aaron , come near to offer incense before the lord , that he be not as corah and his company , ver . . te miror antoni quorum facta imitare , eorum exitus non perhorrescere , said the orator most pathetically ; i much wonder that since you do follow their sins , you do not fear their punishment : and how can any christian minister say less , since it is evident that the gospel , in this case , still retains the sentence , and consequently revives the severity of the law ; for so saith the apostle , no man taketh this honour unto himself that is not called of god as was aaron , heb. . . as if he had said , no man rightly taketh the office of a priest upon him , but he that is externally and publickly called of god as was aaron , so as all the congregation may take notice of his calling ; and if he do take aarons office that is not called as aaron was , he hath great reason to fear least the earth should open under him , and heaven should be shut above him , and against him ; for that he is a sinner against his own soul , numb . . . and doth provoke god to make him as corah and his company . in this one case we have a memorable example of gods justice , and as exemplary a memorial thereof , and we have scarce any other such as this : but we find very many exemplary memorials of his mercy : scarce any singular blessing bestowed upon the iews , but there was a special feast appointed in the church to propagate and to perpetuate its remembrance : thus was the feast of tabernacles instituted , that your generations may know that i made israel to dwell in bothes when i brought them out of the land of egypt , levit , . . thus without gods immediate command was ordained the feast of purim , esther . which yet was faithfully observed , and the observation thereof looked on as a religious , not as a superstitious practise , by god and man. nay yet more , we find another feast after this , not mentioned in the canonical scripture , but only in the apocrypha , the feast of the dedication of the altar , ( macchab. . . ) and yet this feast was not only carefully observed by the iews , but the observation of it was also approved by our saviour himself , john . , . which is warrant more then enough both for the church to constitute still such festivals to the honour of god , and for us to observe the festivals that are so constituted : and it is also check more then enough to their insolency and perversness , ( if they would take notice of it ) who in matters of the christian religion will pretend to be wiser not only then christs church , but also then christ himself . for if the argument be undenyable concerning marriage , from john . , . which holy estate christ adorned and beautified with his presence , and first miracle that he wrought in cana of galilee : then it is as undenyable concerning festivals from iohn . , . which holy institution christ himself adorned and beautified with his presence , in that he went to the temple at the feast of the dedication , as well as at other feasts , which were immediately commanded in the text . in a word , thus the feast of the passover was instituted ▪ to commemorate to the jews how god had passed over them when he slew the egyptians , exod. . . and the christian church hath appointed this gospel anniversary feast of easter ; to succeed that legal anniver●…y feast of the passeover ; not so much to shew her authority ; ( which however cannot be denyed without heresie , nor resisted without schism ) as to discharge her trust : for the apostle cor. , . saying , that those words , thou shalt not muzzle the mouth of the ox that treadeth out the corn , were written no doubt for our sakes , hath laid it for an immoveable grouud of our christian faith , that the general equity even of the levitical law ( as far as it was not typical ) is still in force among christians , ( concerning the solemnities of religion ) and must be so , till the worlds end : and if we will stick fast to this ground , all our late contests about the times , places , and persons belonging to gods publick worship , will soon be determined ; if we will not stick to it , we shall in effect put aside the apostles divinity , that we may bring in our own . by this ground aerius his heresie will soon be ejected out of the church , who taught , that imparity of the ministry was condemned , and parity commended in the word of god , ( as saith saint august . lib. de haeres . haeres . . ) dicebat presbyterum ab episcopo nullâ differentiâ debere discerni . ) for it is evident out of the levitical law alone , that god himself ordained and instituted an imparity in the priesthood ; and as evident , that he hath since not reversed but plainly approved ( if not established ) an imparity in the ministers of the gospel , as appears by the power of jurisdiction given by saint paul to timothy over presbyters , tim. . . unless we will say , that he might receive accusations against presbyters , & pass sentence upon them , without having jurisdiction over them : again , by this ground tithes and all other provisions made for the ministry will rather be encreased then diminished ; for the gospel being so much above the law , doth rather call for a greater , then for a lesser maintenance : so that if the ox that trod out the corn might not be muzzled then , much less now : churches will no longer be nick-named , much less unfrequented or profaned ; and the sabbath will no more afford us matter of disputation but of devotion , if we will stick to this ground : for that god himself hath said , keep my sabbaths ▪ and reverence my sanctuary , levit. . . and the same god that hath forbad us to profane the time , hath also forbad us to profane the place of his worship , levit. . . that ye profane not my sanctuaries , for i the lord 〈…〉 sanctifie them : i say , by this ground all our late contests about the times , places and persons belonging to gods publick worship , may easily be determined , ●nless we will needs say , ( for wilful men will say any thing ) that gods commands about oxen contain in them matter of precept for our christian conversation , and obedience , ( though the apostle plainly telleth us , that god careth not for oxen ) but not so his commands about the time , and place , and persons of his own worship , concerning which god himself hath professed that he is solicitous and careful even to a jealousie . and by this same ground it is evident , that as the jew under the law ●as , so the christian under the gospel is obliged to commemorate gods extraordinary benefits to his church , with extraordinary thanksgivings . and as god prescribed the jews a set form of catechism to instruct their children in the reasons of this solemn festival , exod. . , , . which solomon jarchi calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( upon exod. . . ) that is to say , the annuntiation of the passeover ; so did the christian church think fit to require catechizing , specially against easter , and more particularly because of those who addressed themselves to the holy communion , which never failed heretofore to be administred at that time , and is our true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most full and exact annuntiation of our spiritual deliverance : nor is it improbable that saint paul alluded to this very text of exod. . . & annuntiabis filio tuo , and to this very custom of the jews grounded thereon , of making their catechetical annuntiations when he used the very same word concerning the blessed sacrament , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , annuntiatis mortem domini , cor. . . thereby himself calling , or at least licencing us to call the holy eucharist the annuntiation of the death of christ : and it is remarkable that the jews used this manner of catechizing only at this feast ; and their catechism consisted of these three heads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pascha , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herba amara , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 azymus : their annuntiation belonging to the passeover was , how god passed their fathers over that night wherein he destroyed the first born of the egyptians ; their annuntiation belonging to the bitter herbs , was of their fathers grievous servitude and bondage in egypt , which made even their lives bitter unto them : and their annuntiation belonging to the unleavened bread , was their happy and sudden deliverance from that bondage ; for the egyptians were so urgent upon the people , that they took their dough before it was leavened , their kneading troughs being bound up in their cloathes upon their shoulders , exod. . . we had at the same time a much greater deliverance ; and why should we have a less annuntiation ? for where the mercy it self is much greater , why should the memorial thereof be so much less ? god gives a signal intimation to the jew , exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec ista , non illa , this is that very night , as if there were not demonstrative pronouns enough to shew , that this mercy was to be as particular in their thankful commemoration , as it had been in almighty gods free donation ; and saint paul seems to speak as signally to the christian , when he saith , the same night that he was betrayed , cor. . . as if he would not have us forget the particular time , when he cometh so near the very words of moses , this is that very night to be observed to the lord : and indeed , why should not we keep a christian passeover , as well as a christian sabbath ? were they not both alike feasts of the jews , and as so , are they not both alike abolished by the apostle , gal. . . saying , ye observe daies , and moneths , and times , and years , i am afraid of you least i have bestowed upon you labour in vain ; a jewish observation of daies , which observes daies for themselves , is without doubt destructive of christianity , for it places religion in things meerly ceremonial : not so a christian observation of daies for duties , for that places religion only in morals : again , why hath not the christian church as good authority , if not as justifiable warrant , to observe an anniversary , as it hath to observe a weekly festival ? as well the feast of the christian passeover once a year , as the feast of the christian sabbath , once a week ? for both are alike recommended in the law , and neither is directly commanded in the gospel , and we may not add to gods commands , no more then we may take from them ; nor may we think the new testament defective in any necessary command or doctrine , unless we will advance judaism above christianity . therefore since it will pose the best divine in christendom to shew that text in the new testament , which commandeth the observation of a sabbath : and we cannot run to the letter of the fourth commandment , to keep the first day in stead of the seventh ; we must be contented in this case with the general equity of the law , and that gives the church power to consecrate annual as well as weekly festivals to the honour of god , and condemneth our profaness in neglecting , our perversness in despising the one as well as the other : besides , it is evident we cannot , ( or if we can , sure the apostles could not ) keep a lords day all the year , but as a repetition of easter-day , which was the first lords day , even the very day of his resurrection : wherefore we must either say , it is a jewish , not a christian sabbath : or say , it is a lords day from the great lords day , the day of our lords resurrection : for though saint john telling us , he was in the spirit on the lords day , pointeth clearly at our sunday , the weekly remembrance of christs resurrection , and not at easter-day , the annual remembrance of it , because in those churches of asia , to which he writ , easter-day was not yet confined to the first , but might be kept on any other day of the week ; yet without doubt he called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lords day , for that it was a weekly repetition of that very day which our lord had consecrated to himself by rising from the dead , called for that reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great lords day by the primitive christians . and shal we then not think it worth our notice that our blessed saviour himself chose such a time for his passion and resurrection , as by the unerring characters of heaven might be exactly observed all the world over to the worlds end , were it so that our civil year were made agreeable with the tropical : or that the catholick church of christ in its first and purest age would have been so careful to find out , and so zealous to settle the time of this festival , if the fathers of these blessed ages ( which were less quarrelsom , but more pious then any have been since ) had not thought it highly concerned the honour of christ , and the propagation and justification of the christian religion ? surely we cannot easily more gratifie the jews , then by putting down the memory of that time wherein they crucified jesus christ our lord , which was made of the seed of david according to the flesh ; nor can we more easily scandalize good christians , then by putting down the memorial of that time wherein he was declared to be the son of god with power , according to the spirit of holiness , by the resurrection from the dead , rom. . , . and god deliver his church from such practises as are fit to gratifie jews , but to scandalize good christians . sect . iv. of the antient contention about the observation of easter . that the apostles zeal more about duties then about daies , doth not overthrow the observing of particular daies in the service of god : and that those daies ought to be observed by preaching , praying , administring of the sacrament , and also by almes-deeds : so that false administration , ( sc . of the holy eucharist in one kind ) and false devotions and false doctrine , and sordid illiberality in not relieving the poor , are all● alike profanations of a festival . famous was the controversie betwixt policrates and victor , the one bishop of ephesus , the other bishop of rome , concerning the celebrating of easter-day : for the churches of asia would needs keep the very day of the first full moon in spring , conceiving the apostles condescention to the iew , to have been a dogmatical sanction to the christian ; but the western churches who had no conversation with the iews , and therefore were not moved , through compliance with them , at first to forsake their christian liberty , and at last the christian truth ( for the quartadeci●… were in pro●ess ▪ of time declared hereticks ) would not keep the very day of that full moon , but the sunday after it , for their easter-day ; the learned scaliger gives this reason for their difference : the jewish converts following their old custom , kept still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passeover in remembrance of christs passion , and therefore sought after the very day of the moneth on which the paschal lamb had been slain , and our saviour had been crucified ; but the gentile converts kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the passeover in remembrance of christs resurrection ; and therefore deferred their feast till the first day of the week that followed next after that day of the moneth : so we see , that both churches agreed about the feast it self , and thought themselves bound to observe a passeover once a year ; and that they agreed also about the time of the year , wherein it was to be observed ; their disagreement was only about the very day ; for the churches of asia had mistaken saint johns condescention to the jew , for an approbation to themselves , as if because he had allowed this manner of celebrating the feast of the passeover according to the known and received custom , among the iews , he had also approved , and by consequent established the same among the christians . the like mistake whereunto might also have been in other eastern churches concerning the iewish sabbath , had they retained the observation of it with the same opinion of necessity : for that the sabbath was at first jointly observed with the lords day , by the christian churches , appears from antient canons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith clement , cap. . and scaliger takes it for granted that those churches were converted betimes , which retained that old custom : quod ethiopes sabbatum ●que ac dominicum ab opere immune habent , id non est argumentum judaismi , sed veteris christianismi ( saith he lib. . de emend . ) that the churches of aethiopia do keep saturday a holy-day as well as sunday , is not a proof that they are new iews , but that they have been old christians : the truth is , the apostles zeal busied and spent it self wholly upon duties , not upon daies , and so should ours : they continued daily in the temple , acts . . and again , daily in the temple and in every house they ceased not to teach and preach iesus christ , acts ▪ . this daily preaching shewed their chief zeal was for duties , not for daies ; and yet their every day doth not forbid their particular choice of one principal day , for those holy purposes and performances , at the same time ; for so we read , acts . . vpon the first day of the week when the disciples came together to break bread ▪ paul preached unto them : here 's a particular day culled out from the rest of the week , both for preaching the word , ( and consequently for praying ) and for administring the holy communion : for so we may well expound the breaking of bread with some antient interpreters , though it be an ill inference that some of late have made from thence , that they may lawfully leave out the other part of that blessed ▪ sacrament : by the same reason they might tell us , that the church hath authority to change the very form instituted in baptism , because we read in the acts of the apostles , that many men were baptized in the name of the lord iesus , acts . . & . . for without doubt if christs institution may be dispensed withal in the one , it may also in the other sacrament ; and if not in the one , then not in the other : wherefore it is ill arguing from a synechdoche partis in dicto , to a synechdoche partis in facto , from a part for the whole in speaking . to a part for the whole in doing . the bread may be named without the wine , but it follows not therefore it may be given without it : we may admit of half speeches , but we must be sure of whole sacraments . for though words are not sacrilegious in putting a part for the whole , because that is a right way of speaking ; yet works may be guilty of sacriledge by doing but a part for the whole , because that is not a right way of working ; for in speaking we may follow the custome or practice of men , but in doing , we must follow the precept and prescription of god. nor can a man that wilfully transgresseth the institution of christ , be excused from infidelity if we will embrace ( as we cannot justly reject ) aquinas his distinction , infidelis non ut habeus malam voluntatem circa finem , sc. christum ; sed tamen ut deficiens in electione mediorum , quia non eligit quae sunt à christo tradita ; a christian may be an infidel , not as erring about the end , for he aims at christ ; but yet as erring in the choice of the means , when he followeth not those ways which christ hath prescribed him . and thus have they erred about the administration of the holy eucharist , who would be accounted very strict observers of the grand christian festivals ; although in truth they cannot keep a festival in honour of christ , who falsely administer the eucharist , no more then they who preach false doctrine , or use false devotions : for it is evident from this practice of the apostles , that christian festivals ought to be celebrated by preaching the word , and administring the holy eucharist , and much more by holy and religious prayers , which may not be left out either in preaching of the word , or in administring of the sacrament , unless we will not regard gods blessing on the one , nor his presence in the other : nay indeed , holy and religious prayers do in effect partake both of the word and of the sacrament ; of the word as they are professions of our faith ; of the sacrament , as they are remembrances of our saviour . and it is accordingly observable that in all the collects of the church , there is in the first part of them a recognition or profession of some heavenly doctrine which we are bound to believe ; as in the latter part there is a special remembrance of our blessed saviour , whom we are bound to honour alwayes , concluding per jesum christum , dominum nostrum , through jesus christ our lord ; so that false devotions , ( that is , not true in themselves , or not true in his certain knowledge who useth them ) false doctrine , and false administration do all alike profane a festival . nay , saint paul thinks the lords day not sufficiently celebrated by words and sacraments and prayers , but he requires also the giving of alms ; vpon the first day of the week let every one of you lay by him in store , cor. . . and saint chrysostome tels us he chose such a day for it , as could not but very much advance the duty : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he argues from the day to the duty , bidding them consider what great mercies the lord hath bestowed on them that very day , for that alone would make them willingly and liberally shew mercy to his distressed members : this was the antient practice of the primitive christians , to offer up their alms as well as their prayers to god upon those festivals which they celebrated in a thankful remembrance of his mercies conveyed unto them by his son , and therefore they might beseech him mercifully to accept their alms as well as to receive their prayers which they offered to his divine majesty : but our charity and our devotion are both grown cold , and our charity so cold , that it hath quite chilled our devotion ; we are loth to be at the charges to honour christ with set anniversary festivals , for fear of continuing or reviving the formerly accustomed alms to his poor members ; for we cannot deny but giving something to the poor is a most fitting concomitant or proper adjunct of a festival , being so taught , john. . . where our saviours words to judas , that thou dost do quickly , being spoken against the feast , ar● thus interpreted , that he should give something to the poor : and indeed they are so rightly interpreted . for since our saviour hath suffered so much for us , we connot do enough for him , and our doings for him , must needs then be most seasonable when we record his sufferings for us : and as he was so willing to suffer for our sakes , that he called upon the traytor to dispatch quickly ; so we should be as willing to do for his sake , and in all matters of charity that may be helpful unto our brethren , every man say to himself , what thou dost do quickly : wherefore let me seriously and constantly pour out my soul to god in unquestionable devotion , meditate on gods holy word , hunger after his body , thirst after his blood , and willingly and frequently releive and refresh his poor members ; and though i may be able to keep nothing else , yet i shall be sure to keep a good conscience , which will be to me a continual feast ; yea though all the holy dayes that are instituted in the remembrance of christ should be forbidden and forgotten by others , yet the performance of these holy duties , will never let me want my christian festivals . sect . v. the practice of the primitive christians in observing the feast of easter ; and that there was no superstition in that practice ▪ the primitive christians did exceedingly rejoyce at the anniversary feast of our saviours resurrection , and did long continue that their rejoycing , even till the day of his ascension , or rather till the day of his descending again in the gift of the holy-ghost ; so saith balsamon of some in the greek church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they accounted the whole time from easter to whitsontide , but a one continual lords day : and it is evident that the first council of nice , which hath but twenty canons in the whole , hath bestowed one of them ( and that is the last ) meerly upon the manner of celebrating this solemnity , requiring all people to say their prayers standing on every day of the week betwixt easter and whitsontide , no less then on the lords days all the year after , to proclaim their joy for , as well as to profess their faith in their saviours resurrection : nor were they acquainted with any other salutation at that time of the year , but only this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord is risen ; and the party thus saluted made answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , true , he is risen indeed ; they thought they could not wish one another any joy like the joy of christ , nor any joy of christ like the joy of his resurrection : the like salutation was in the latine church ; resurrexit dominus , the lord is risen , said he who saluted his neighbour ; and the other answered , deo gratias , the lord be thanked , or apparuit simoni , he hath appeared unto simon : this was all their good morrow & good even one to the other in the more antient and more innocent times , ( of the church : ) nay yet more , on every sunday from the resurrection to the ascention did the latine church repeat the collect for easter day , deus qui per vnigenitum tuum aeternitatis nobis aditum reserâsti , almighty god which by thy only begotten son hast opened unto us the gate of everlasting life , leaving out only hodiernâ die , on this day , because they could not make one day hold out to forty . and as they did so long continue the same prayer , so did they as long continue the same praise ; singing three several alleluiahs on every one of these sundays for this infinite mercy and eternal consolation in our saviour christ , for a heavenly comfort expressing a heavenly joy , as if they had already passed from the church militant , to be of the church triumphant , & would have no more to do with the earth , since our saviour was risen from it , and going into heaven . surely saint augustine cals the whole three days of our blessed saviours passion , death and resurrection , sacratissimum triduum , the three most holy days in the circle of the whole year ; and the cheif of the three was that of his resurrection , which was therefore antiently accounted not only the first day of the week ; ( for so is any other sunday ) but also the first day of the year , that is to say , the first in dignity as well as in order . veteris anni ecclesiastici initium à pascha ; & pascha dicebatur annus novus , saith scaliger , ( lib. . de em . tem . ) the beginning of the ecclesiastical year was antiently at easter , and that was called the new year : and in the greek church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , new years week , was the same with easter week ; and how this account came afterwards to be altered in the church , and the new year translated from easter to christmass , the same scaliger sheweth ( lib. . de emend . temp . ) in these words , institutum vetus in ecclesiâ fuit in natali domini pascha proximum , ejusque diem indiculis aut breviculis notare ; ab hoc more fluxit ut à natali domini anni passionis ejus numera●entur ; hoc est , ut annum passionis inciperent putare à natali domini , qui tamen putandus erat à sequenti pasch● : because at christmas they did antiently give out the calender for the ensuing easter , thence it came to pass that some began the account of the year of christ at christmas , which they should not have begun till the easter after . but for a long time in the account of the church , easter day was the first day , and easter week was the first week in the whole year , which was the occasion that the common dayes of all the other weeks were by the latine church called feriae , that is , holy-dayes ; as feria secunda , tertia , quarta , the second , third , and fourth holy-day , instead of munday , tuesday , wednesday , because they followed the account of easter week , whereof every day was a holy-day : so the same scaliger ( lib. . de emend . temp . ) quare prima , secunda , tertia , quarta , quinta septimane dictae sunt feriae , quum in omnibus hebdomadibus feriandi necessitas nulle incumbat , haec ratio est , quod annus ecclesiasticus incipiat à pascha ; septimana autem paschatis erat immunis ab opere faciendo , & feriata ; unde quum sex illi dies post pascha feriati esse●… , & ea esset prima anni hebdomas , inde factum ut omnes di●s septimanae vocarentur feriae . lex enim est constantini m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : non solum hebdomadem post pascha , sed & antecedentem excipit ab opere faciendo ; sed de posteriore hebdomade usus tantum obtinuit . the sum of all is this ; because easter weeke was the first weeke in the year , and the dayes of that week were all accounted and kept holy , and accordingly were thus computed , the first , second , third , fourths fifth holy day : hence it is that the same computation still hold : of the days in the other weeks throughout the whole year , that instead of the first , second , third , fourth and fifth day , it is said , the first , second , third , fourth and fifth holy-day : for the emperour constantine the great , made a law that all easter week , and the week before it , should be kept as one holy-day ; and though in our age this law holds only of easter week , yet we have some footsteps of that observation still in the week before it ; for our church appoints epistles and gospels for every day of the week before easter , and most churches beyond the seas , still call it the holy week ; and some make it so : for which religious practice , it is not to be doubted but the church of christ hath warrant enough from that text , mark. . . she hath done what she could , she is come aforehand to anoint my body for the burying , or rather , to anoint her self for my body , to prepare her self for to receive the holy eucharist , and to celebrate the resurrection : wherefore it is evident that in the judgement of the first and best christians , easter day was a greater sunday then any other all the year after it ; even as the sabboth of the passover was , in the jews account , a greater sabboth then any other of all the year ; nor was this judgement any way superstitious , but truely religious , since we find it authorized by the text , saying , for that sabboth day was an high day , john . . as if he had said , that sabboth day was higher then any other sabbath , because the passover was joyned with it . i will not then quarrel with the church for preferring one sunday before another , since she observeth them all as holy to the same lord ; there was the holy of holyes in the sanctuary , without any disparagement to the rest of the temple ; the paschal sabbath was a high day , and yet the other sabbaths not put down the lower . by taking off the opinion of holiness i see much profaness and irreligion in all respects , which makes me conclude , that though the church should proclaim , holy , holy , holy , never so much before the place and time of gods worship , yet all would be little enough to beget the love and practice of holiness in the worshippers . sect . vi. that the lords day , which is observed weekly , is to be observed in memory of our saviours resurrection ; and hath a double sanctification , one by relation to its du●y , which is publickly to serve god and to give him thanks for our redemption by christ , and is the principal ; the other by institution as consecrated to this duty , and is the less principal : that the antisabbatarian doctrine , which advanceth duties above days , is not only of christs , but also of moses his own teaching , and makes most for the true observation of the sabbath , which yet is more properly called the lords day then the sabbath . we may not pass by that memorable canon in the council of trullo ( cap. . ) which hath these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : from the holy festival of the resurrection of christ our god untill the new lords day , all true believers ought to go to church , and there uncessantly praise god in psalms and hymns and spiritual songs . t is worth our notice that the fathers of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holden in the emperours pallace , called easter day it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the resurrection day ; but the sunday after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the new lords day ; not simply the lords day , of its self or by its own virtue , but as it was a repetition or renovation of the former , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the day of our lords resurrection . for to say it was called the new lords day , because of the renewing by baptism , ( which antiently was administred at that time ) is not satisfactory ; for besides that other sundays must have been called new as well as that , ( upon the same account ) to wit those of easter and pentecost , it is manifest that baptism cannot justly cause any sunday to be called the lords day , and therefore surely not the new lords day : whence it follows , that if this sunday was called the new lords day as renewing the day of our lords resurrection , this and all other sundayes do belong unto the lord , chiefly upon this account that they are memorials of his resurrection : so that though the law of the sabbath ( as well as of other things ) came by moses , yet the grace and truth of it came by jesus christ , john . . and for this reason was the sabbath translated from its own day to our lords day , that the law of moses might give place to the grace and truth of jesus christ ; and happily for that cause ( amongst others ) hath the church appointed some annual memorials of the grace and truth which came by jesus christ to be solemnized as so many sabbaths , least we should think that in this weekly memorial she did rather follow the law given by moses ; then the grace and truth which came by jesus christ : and doubtless when we have said all that we can , there can be no entire keeping of a sabbath from moses but only from christ ; because in him alone the soul may seek for rest , and in him alone is sure to find it . for as the souls trouble is from sin ; so her rest is from the expiation and forgiveness of sins : therefore as her trouble is from her self , so her rest is from her saviour ; saint paul hath taught us both together in his sermon ▪ and our own church in her anthymn of the resurrection , for seeing that by man came death , by man also commeth the resurrection of the dead : for as by adam all men do dye , so by christ all men shall be restored to life : by man came death , by adam all men do die . there 's the souls trouble from her sin for the wages of sin is death : by man commeth the resurrection of the dead : by christ all men shall be restored to life , there 's the souls rest or sabbath , from her saviour : for the gift of god is eternal life through jesus christ our lord. if we will needs gainsay the judgement of our own church , to set up the sabbath instead of the lords day , yet we may not gainsay the doctrine of saint paul , which requires us to set up the lords day instead of the sabbath : so that if we will needs borrow the name from moses , yet we can have the thing it self only from christ ; for it is not moses but christ which can give the soul a sabbath , or make it truly to rest in god : and indeed i● our sabbath be grounded on this foundation , the gates of hell will not be able to prevail against it , because on it our lord and saviour prevailed against the gates of hell ; and all christians will see cause enough to observe it not only religiously but also joyfully , because as many as are in the communion of the blessing , ought also to be in the communion of the joy and thanksgiving , and wholly devote themselves to the publike profession and acknowledgement of gods infinite and undeserved mercies ( and as undeserved as infinite mercies ) conveyed unto us , in and by our blessed saviours resurrection : if we keep the sunday ( or sabbath ) upon this ground , we shall find a double reason of strictly keeping it ; one from the duty which is to serve god , and to praise him for our redemption by his son ; the other from the day it self , which by his own apostles , ( if not by his own son ) htah been consecrated to this duty : but we must be sure to take the duty for the principal , the day for the less principal , unless we will prefer accidents before substances ; for the worship of god belongs to the substance of religion , but the time of worshipping is meerly an accident of it ; though being consecrated thereunto by god himself , we may well admit it for an inseparable accident . wherefore men had need take heed of that sabbatarian doctrine , which seeks to advance the day above the duty , as if the publike exercise of religion had been appointed for the sabbath , and not rather the sabbath for the publick exercise of religion ; for this is not in truth to alledge the fourth commandment , but to mistake it : for the moral or substantial and eternal part of the fourth commandment consists of these two particulars . . that there be a publike solemn worship of god , or exercise of religion for our souls to rest in god. and this is morale naturae , moral by the law of nature , that man should desire and declare his rest to be only in god. . that some certain dayes ( and consequently other requisites or adjuncts ) be consecrated or made holy for that publike worship , and in relation thereto be esteemed holy and religious , as set apart to serve our god , not to serve our selves . and this is morale disciplinae , ( as saith halensis ) or ex instituto ; moral by way of discipline , or by way of institution , and is also a substantial part of the fourth commandment , belonging not only to the jew , but also to the christian . but the determination of those dayes to the seventh was meerly ceremonial ( as a sign to the jew ) and to a seventh , cannot be moral ( as a duty to christians ) by virtue of this commandment , save only according to the rule of general equity , that gods proportion is the best proportion ; and that , if one of seven were apportioned for the lesser , how much more for the greater blessing ? yet still in asserting thus much , we must take heed that the institution of the day which belongs to the letter , be not alledged to confine the obligation of the duty which belongs to the end of this commandment ; for that were to set up the second and lesser , against the first and greater morality of the sabbath ; in which respect t is probable that damascene so plainly averreth , that whiles there was no law , no scriptures , there was no sabbath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : dan. lib. de ▪ orth . fide cap. . ) but after the holy scripture was given by inspiration from god to moses , then , was the sabbath consecrated to god , for men to exercise themselves in his holy scriptures : so that according to gods own example ( if this author say true ) we are first to provide for the duty , then for the solemnity of religion ; and we may the better believe him , because his saying is according to gods command ; for the fourth commandment , being the commandment of consecrations , yet first requires a worship intrisically and essentially ▪ holy , before it requires the adjuncts of that worship to be made extrinsically or accidentally holy : so that clearly by the fourth commandment it self , rightly understood , the duty is above the day , and the exercise of religion is to be preferred above the solemnities of time and place , wherein it is exercised ; and consequently if the publike exercise of religon that is in use , doth not truly glorifie god , a man may better keep the sabbath in his own , then in gods house , supposing he worship god better in his own house , then he can in the church : so neerly doth it concern us all to be sure of the substance of our worship , before we can pretend to be true keepers of the sabbath ; for if the prayers or administrations wherein we communicate , do not in very deed rightly glorifie god , t is not going to church can make us keep the sabbath ( for infidels and heriticks may do that as well as the best christians ; and the best christians may be kept from doing it ) because what we get of the day , we lose of the duty , ●●t is not possible that any thing of superstition or of irreligion should afford the soul of man any true rest in god which is the end of the sabbath : and this seems to be our saviour own doctrine at that same time when he reproved the blindness of the pharisees about the observation of the sabbath , by scripture , by reason and by a miracle ; ( mathew . ) three such arguments as were sure to leave none of them unconfuted ; for if they had judgement , reason would be their confutation ; if they had faith , the scriptures ; but though they had neither judgement nor faith , yet a miracle was able to do the work ; and we may well suppose the error was very dangerous which our blessed saviour did confute with so much industry , and so many arguments , as he did scarce any other in all the gospel : in this case he said to the ruler of the synagogue , thon hypocrite , luke . . in this case he looked round about on the pharisees with anger , being grieved for the hardness of their hearts , ( mar. . . ) he imployed his tongue , his eyes , his heart , his head all to beat down this heresie , or rather this hypocrisie , which under pretence of being zealous for gods commandments , did in truth not only secretly undermine , but also openly oppose them . accordingly our blessed saviour and master hath in one chapter , ( mat. . ) fortified us with no less then four limitations of this or any other positive or ceremonial law , wherein it doth not bind and oblige : or at least four interpretations to mitigate the rigour of its obligation : the first is , lex naturae or necessitatis : it must give place to the law of nature or of necessity , as in the case of davids hunger , ver . ▪ . the second is lex cultus : it must give place to the law of religion , as in the case of the priests working about the sacrifices on the sabbath , and yet they were blameless , ver . . the third is lex charitatis : it must give place to the law of charity , as is proved from the saying of hosea , i will have mercy and not sacrifice , ver . . the fourth is authoritas legislatoris : the authority of the law-giver ; for he that made it may abrogate it , ( an argument not used in the text concerning any ( intrinsically ) moral law or duty ) the son of man is lord also of the sabbath , ver . . we may add a fifth from the repetition of the same story , and that is intentio legislatoris : it must give place to the intent of the law-giver , which is the good , not the mischief of those to whom he gives his law ; and this limitation or interpretation we find mar. . . in these words , the sabbath was made for man ; that is , for mans good , to wit the outward rest of his body and the inward rest of his soul ; and therefore it is not his intent who made the sabbath for mans good , both in corporal and spiritual rest , that it should bind him to any real mischief either in his body or in his soul : wherefore it is evident by our blessed saviours own determination , that though great is the obligation of those ceremonies which are of gods own immediate appointment , yet greater is the obligation of the least moral duty then of any of those ceremonies , when that moral duty concerns either our selves or our neighbours , and not only when it concerns our god. for ceremonials are appointed for morals ; but morals are appointed for themselvs : positive constitutions are for the inforcement of natural institutions , but natural institutions are for the god of nature . wherefore since gods worship is not ceremonial but moral , not positive but natural , & the sabbath is both positive and ceremonial , it must follow that the worship was not ordained for the sabbath , but the sabbath for the worship , and consequently the worship is cleerly above the sabbath : and this same antisabbatarian doctrine , is not only of christs , but also of moses his own teaching , if we may believe the jewish doctors themselves , upon those words of exod. . . and in the first day and in the seventh day shall be an holy convocation ; for there this is aben ezzra's gloss in the first day , because that was the day of their going out of egypt ; and in the seventh day because that was the day of pharaohs being drowned : therefore those two dayes were more strictly observed then any of the rest that came in betwixt them ; and yet if we look narrrowly into the matter , not the dayes themselves , but the duties performed on them , made the holy convocations ; for it is evident from the text , that the first day was sanctified by eating of the passeover , and the seventh day was sanctified by the heavenly songs and thanksgivings of moses and miriam ; so it was the passeover and the thanksgiving ; not the first and the seventh day ; that is holy , duties , not holy dayes , which made the gathering of the people to be an holy convocation , and shewed it to be so . we ask no more of christians but this , that they will allow duties to be above dayes in making of holy convocations , and consequently the publike worship of god to be above the sabbath , the day wherein he is to be so worshipped ; and this being granted ( which cannot well be denied ) it must needs follow that they best keep the sabbath who have the best publike worship of god , which is the duty ; not they who are strictest in observing of the day which is the ceremony , who talke much of the sabbath , but follow such a service or worship of god as is more agreeable with mans humors , or with humane invention , then with gods word or divine institution ; a service or worship which though it may be solemn and publike in regard of the convention , yet not in regard of the communion , since no man can c●me as a communicant to that worship concerning the which he is not well assured , that it is according to the analogy of faith : for he may neither give up his conscience in a blind obedience , nor may he retain it upon uncertainties , the one being against the evidence , the other against the assurance of faith ; and whatsoever is not of faith is sin , rom , . . whether it be not of faith for want of evidence , or for want of assurance . nor doth this divinity whereby we ●ollow the best divine that ever was in preferring substances above accidents , morals above ceremonials , duties above dayes , any whit diminish the true santification of the sabbath , but rather improve & advantage it : for it is an undeniable rule of reason , and much more of religion , that all moral duties must have moral antecedents , concomitants , and consequents , which if we will apply to this moral duty of gods publike worship , we shall find any day consecrated there to , whether weekly or yearly , little enough either for our preparation before we go to worship , or for our attention whiles we are worshipping , or for our meditation and thankfulness after we have worshipped . in a word , a sabbath in general is doubtless moral by the fourth commandment , which requires a day to be set apart or made holy for gods publike worship , & requires that the day so set apart , be esteemed holy and religious , though not so much for its own sake , as for its works sake , according to st. pauls command concerning the ministers that are set apart for the same worship , . thes . . , . we beseech you brethren to know them which labour among you , and are over you in the lord , and admonish you ; and to esteem them very highly in love for their works sake : which text plainly convinceth those men to be the greatest sabbath-breakers , and contemners of the fourth commandment , who will not know those which labour among them in the lord , unless it be to contemn , and to revile and to oppress them ; and are so far from acknowledging those labourers to be over them in the lord , that they strive both to bring the labour under their girdles , and to tread the labourers under their feet ; for the apostle saith expresly , they are to be esteemed highly , if not for their own , yet surely for their works sake ; & in saying so teacheth us to say the same of the time and place that are consecrated to the publike worship of god ; for by the rule of proportion what is commanded concerning one adjunct of religion , is commanded concerning the rest ; and we may not think we have dicharged our duties to the fourth commandment by honouring the time , but pillaging and defying both the places and the persons that are consecrated to gods service ; or to speak yet more plainly , by crying up the sabbath , but beating down both churches and ministers . and indeed the fourth commandment it self hints no less , which deriveth the reason of the sabbaths being sanctified above other dayes , not from any holiness in the day it self , or any set number of dayes , but only from the holiness that is in god : ( wherefore the lord blessed the seventh day and hallowed it : ) the sabbath in respect of its duty , is without doubt of divine right ; in respect of its day , may without derogation to the fourth commandment , in the judgement of many good divines be said to be of ecclesiastical right ; for the duty is matter of religion , which god hath reserved wholly to himself ; the day is matter of order , which god hath in part left unto his church , even in this very case ; for though he hath determined a set day for his publike worship , yet he hath not confined his church to that day ( as he hath to the worship it self ) by his determination : therefore we may not deny gods church that liberty which he hath given her , though we are willing to say he hath given it with this limitation or restriction , that where the apostolical church hath positively determined any thing in the practice of religion , ( as in the weekly festival for the honour of christ , ) 〈…〉 church after it may not lawfully alter the determination ; and where the catholick church hath determined to the same purpose , ( as in the yearly festivals for the honour of christ , ) particular national churches may not with sobriety or with safety determine against it ; for though neither of these in it self is against the substance of religion , yet both are against the order and exercise of it , and therefore against god , who is the god of order , and hath commanded the exercise of religion . we conclude then , that though the sabbath in special is abolished , that is to say , that determinate set day , no less then that temple and that priesthood , yet not others instead of them ; which having been since determinately pointed out , and appointed by the authority of christ and his apostles , have as much real holiness in them as the other ever had , and that by virtue of the same commandment , which requires as a holy a publike worship now as it did then , since the same god who said to the jews in the old , hath said to the christian in the new testament , be ye holy for i am holy , pet. . . wherefore the name sabbath , cannot add to the religion of the worship , but it may add to the superstition of the worshippers : and t is safest for us now to look upon it as a name of the old use , though it signifie a thing of the new use : wherein it is not amiss to take notice of eustathius his criticism upon the third of the iliads , concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , words that are still of the old usage ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still signifies a head-peice , though now it be not made of a sea doggs skin , for which cause it was first called so ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth arms , though now they are not made of brass but of yron : so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is still used for to write , though now our writing be not by ingraving or making any hollow impressions : many other of the like kind may be observed both in the greek and latine tongue , wherein the same word is still retained , though the thing be quite out of use ; and by this rule we may still retain the words , priest , altar , temple , sacrifice : as well as sabbath , viz. all of them by way of custom , but none of them all by way of contestation ; and god himself calling the day of attonement a sabbath , ( lev. . . ) though it came but once a year , hath licenced us to give the name sabbath as well to our aniversary , as to our weekly festivals . but indeed the question is not about sunday a sabbath , as if caesar-like it would admit of no superiour ; but of sunday the sabbath , which pompey-like , will admit of no equal : and i answer , that to call sunday the sabbath , by way of eminency , though it were lawful , yet it is not laudable ; and is therefore better omitted then practised : for besides that every language in the christian world takes the sabbath day for saturday , save only our late new english , and god himself hath taken the seventh day and the sabbath for terms convertible , and all the wit of man cannot take the first day for the seventh day , it is neither safe for us nor for our festival to seek to derive its holiness from the jewish sabbath ; not safe for us , because it will make us judaize , at least in other mens judgements , if not in our own , which is a thing that saint paul , if he were amongst us , would be much afraid of for our sakes , ( gal. . , . ) and therefore much more should we be afraid of it for our own sakes : not safe for our festival , which by that means will be made rely upon a broken reed ( for the broken reeds are more now in judaea then in egypt ) and so be subject to a downfall ; for the sabbath is as alterable to the christian , as to the jew : but the lords day is eternal . and if we have such a sabbath as is subject to alteration , we must have such a sabbath as is subject to annihilation ; for the one is naturally not only a fore-runner of , but also a preparation to the other . wherefore let my soul look after such a sabbath , as may lead me not to an outward and temporal , but to an inward and eternal rest , of which the apostle speaketh , heb. . . there remaineth therefore a rest to the people of god : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the keeping of a sabbath ; but it is such a sabbath as hypocrites cannot keep , nor atheists hinder good men from keeping ; whereas this outward sabbath may be most observed by hypocrites , and altogether opposed by atheists : but this is such a sabbath as hypocrites cannot keep ; for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : only for the people of god ; and such as atheists cannot hinder good men from keeping ; for the text saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , relinquitur ; they that can take away all other things , cannot take away this sabbath from us : they must still leave that behind them , though they have plaied at sweep-stakes with all the rest ; this is a relique that i must highly prize , because they cannot plunder ; according to that admirable gloss of epiphanius ( adver . her. manich. ) upon these very words of saint paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord iesus christ himself is our sabbath and our rest ; and in this sense we had need both labour and pray that we may be sabbatarians . sect . vii . that sunday hath a better title to holiness and unchangeableness as the lords day , then as the sabbath : and that the lords day , and the lords labourers or ministers are both to continue to the worlds end by vertue of gods command in general , and of christs determination and institution in particular . will you plead for a sabbath in paradise from gen. . ? you will not from thence be able to advantage our weekly festival ; for besides that the fathers are of another mind , ( particularly justine martyr in his dialogue with trypho , who quarrels not with him about that tenent , though being a iew , he would have been zealous to have proved his sabbath before moses , could he have made good his proof ? ) and that these words seem to be spoken by way of anticipation , to continue the history , like that of the saints rising at our saviours death , saint mat. . . which yet was not so , till after his resurrection , for christ was to be the first that should rise from the dead , act. . . the reason of the name sabbath depends upon the creation , of which god repented soon after , as saith moses , it repented the lord that he had made man on the earth , and it grieved him at his heart , gen. . . when as the reason of the name lords day depends upon the redemption , of which he cannot repent : for christ rising again from the dead now dieth not , death from henceforth hath no power upon him : for in that he died , he died but once to put away sin : but in that he liveth , he liveth unto god , rom. . , . and as christ being raised from the dead dieth no more , so neither can this festival die which is consecrated to the memory of his resurrection : but as long as the first day of the week shall last , so long it must be our lords day , and not our own : as is the mercy immortal , so is the duty that recordeth it ; and as is the duty , so is the day on which it is recorded : as is the lord himself , so is his day , as much as a day can be , the same yesterday , and to day , and for ever : the same in all ages and successions of the church ; not changeable now by the authority of his present catholick church , because that hath a power for edification not for destruction , cor. . . and in this change the church that is now , would but pull down , what the church , when it was under the master-builders hands , did set up : not changeable by the authority of angeis , for they in so doing would in effect preach another gospel , another christ delivered for our offences , and risen again for our iustification , and so being themselves under saint pauls anathema , gal. . . i dare further say , ( and i hope it is no presumption , sure it is intended with reverence ) not changeable by christ himself , according to his power of excellency whereby he is head of the church , and founder of all christian institutions ; because though the change be metaphysically possible , that is , in its own nature , for that all daies are alike in themselves , as to gods worship ; yet it is not morrally possible , that is , in the end and reason of the change , because christ cannot rise again from the dead , and consequently , there cannot be another day , as a memorial of his resurrection . more daies then this may be set apart for the honour of christ , by the example and from the reason or end of this ; for the duty is of extent large enough to employ many daies , and god having consecrated time to his own service , hath made it lawful , or rather necessary for the church to do so too ; and we find the jews did ordain the feasts of purim and dedication , without any peculiar precept from the text , and yet are justified for so doing : but this day must be set apart by the example of christ himself , who made it his free-will-offering to god , by making on it the first ordination of the ministers of his gospel . other daies are authorized by vertue of this : but this day is authorized by vertue of christ , who chose it for the day whereon to ordain his apostles the teachers and governors of his church ; and also to give unto them the power of ordaining others : so that both the circumstances of time and person , the day and the ministers of gods publick worshp , have no less then the chief corner stone for their foundation : for they both are grounded upon the practise of christ on the day of his resurrection , though builded upon the practise and precepts of his apostles . so we read , john . . the same day at evening , being the first day of the week , came jesus and stood in the midst , and saith unto them , peace be unto you ; the same day at evening ; the evening follows the morning in the christian , but went before it in the iewish account of daies . the evening and the morning made the first sabbath , but the morning and the evening made the first lords day ; what other reason can we give of the change , but because the lord rose from death in the morning , being the first day of the week ? why is the first day of the week so punctually named ? surely not to tell the apostles what day it was , but to tell us that should be after them , that we might know the very day on which christ had purchased for , and bestowed on his church such unvaluable mercies , and so know it as to keep it , as it followeth , ver . . theu said jesus unto them again , peace be unto you ; now it is more then an ordinary salutation , it is certainly a most solemn benediction : peace be unto you ; as my father hath sent me , even so send i you and when he had said this , he breathed on them , and saith unto them , receive ye the holy ghost . we have here the practise and example of christ , for solemnizing the day of his resurrection , and for the ordaining of his ministers : we have his example for the observation of the lords day , which as he made holy by his own rising , so he kept holy by his blessing , and ordaining the apostles on it : and we have his example for the ordination of the lords ministers : and there is little reason why we should easily , and much less slightly , pass by the former , since we are sure that the latter is to continue till the worlds end ; for this is the full meaning of the words , as my father sent me , and endued me with the holy ghost , or with spiritual authority to be the teacher and governor of his universal church : so i send you , and endue you with the holy ghost , or with spiritual authority and power , to be teachers and governors of the church after me : and as the father sent me with power and authority of sending others , and of giving them the holy ghost , or my spiritual power : so do i send you with the power of sending others , and giving unto them the holy ghost , or this spiritual authority and power of sending others still after them , even to the worlds end . this is the full meaning of those words , and therefore the antient fathers , ( particularly saint cyprian and firmilian ) did rightly apply this text to prove by it the authority of the church in their daies , and we may as rightly alledge it now to justifie the same authority : for the bishops are obliged by this text to ordain a succession of ministers even to the worlds end , one must be ordained to be a witness with us of his resurrection , saith saint peter , acts . . if god say , one must be ordained , it is not for boisterous men to say , ye shall nor ordain ; nor for timerous men to say , we dare not : they that are enemies to the ordination to the witnesses , can scare be friends to the doctrine of the resurrection . the lords daies and the lords ministers will stand or fall both together ; and there is no opposing the one , without opposing the other ; and no opposing either , without opposing gods command . for indeed they are both alike in general commanded by the fourth commandment , though only one be named , ( even as uncleanness and fornication are both forbidden in the seventh , though only adultery be mentioned ) and they are both alike in special determined by the example of christ and of his apostles , and the constant and universal practise of the christian church : as there is an order from the holy ghost that concerns the time or the day proved from the first of the corinthians . as i have given order to the churches of galatia , even so do ye : that is , the same order that i gave to them concerning the first day of the week , i give also to you , and in you to all other churches ; ( which order was accordingly speedily and generally obeyed , because there was an irresistible reason for that obedience ; ) so also there is an order from the holy ghost concerning the persons , proved from acts . . the holy ghost hath made you overseers or biships ; and titus . . that thou shouldst ordain elders or presbyters ; whence it must needs follow , that to disturb the persons ordained to be in the church of god is equally sacrilegious , as to disturb the day that was settled by the same order ▪ for the determination of the persons appointed to be the lords ministers , is full as plain ( to speak but sparingly ) both in the prescript of the text , and in the practice of the catholick church , as is the determination of the lords day ; and those men are equally inexcusable , who make bold to alter gods determination in the one , as those who make bold to alter it in the other ; for both being established by the same authority , are alike unalterable . an universal obligation bindeth equally all persons , at all times , and in all places ; and therefore only moral and eternal duties of the text , can immediately and from themselves have such an obligation , as the duties of faith , hope and charity : but yet a determination of the text , though by way of example only , concerning the publick exercise of those duties , which is without controversie in the gospel of christ given to us christians , may also immediately and by vertue of the said duties , have an universal obligation ; because to occasion the disturbance or disesteem of the true and laudable exercise of religion , whether by profaness or perversness , whether by throwing aside or pulling down the time , place or persons appointed for that purpose , is certainly ungodly and irreligious , and it is at no time lawful to do an act of ungodliness or irreligion . sect . viii . that sunday , as the lords day , is most truly a christian festival , and ought to be most religiously observed ; and so ought also other festivals instituted in honour of christ , as being likewise our christian sabbaths . no christian festival whatsoever , but must be wholly christian , both in its foundation , christian verity ; and in its institution christian authority ; and in its observation , christian service or duty ; for the day is holy for the duty , not the duty for the day : and they who teach or practise otherwise , are like those priests of spain , mentioned and reproved in the fourth toletane council , ( can . . ) who would not say the lords prayer , but only on the lords day , orationem dominicam tantum die dominico dicere voluerunt , as if religion were an adjunct of time , and not rather time an adjunct of religion ; christian verity , christian authority , christian duty : no man can willfully go against either of these principles , but he must profess himself either unchristian or antichristian : and behold our weekly festival in honour of our saviour christ , is justifiable by all these three , and consequently being truly christian in all these respects , that is to say , in its foundation , in its institution , and in its observation , must needs be an universal feast for all christians to be partakers of , for that it is annexed to the christian religion as necessary ( by the necessity of justice ) from the duty and thankfulness we all owe to our saviour christ , and therefore may not be carelesly neglected , much less irreverently profaned without the imputation of injustice and unthankfulness : the casuists speak louder , and say ; not without the imputation of sacriledge ; so cajetane in his summulae ; festos dies in honorem dei sanctificat●s violare , peccatum est sacrilegii , quia injuria fit tempori sacro , quantum ad illud ad quod sanctificatum est ; to profane a holy day , that is made and kept holy in honour of god , is a sin of sacriledge , because the profanation of time that is sanctified , is an affront and defiance of its sanctification ; so that in effect it is a double sacriledge , for it robs time of that holiness which belongs to it , and it robs god of that time which belongs to him . this great sacriledge is yet further accompanied with one of the seven deadly sins ( commonly so called ) and that sin is spiritual slothfulness : so saith alensis , accidia opponitur praecepto de sanctificatione sabbathi ; in peccato enim accidiae , tristitia est de spirituali laborioso , cum amore quietis carnalis ; è contra vero , in illo praecepto est amor sanctae quietis , quae est cum gaudio in bono spirituali ; ( par . qu. . m. . ) the sin of slothfulness is opposed to that precept of the sanctification of the sabbath ; for in the sin of slothfulness there is sorrow for spiritual labour , and love of carnal rest . but in the precept concerning the sanctification of the sabbath , is commanded the love of a holy rest , or joy in our spiritual good , which as it is not obtained without great labour , so it is not enjoyed without great rest , even the sweet and most comfortable rest of the soul in god , for his everlasting mercies in iesus christ : so that all those festivals which commemorate to us the mercies of god in christ , are to be accounted as our christian sabbaths , and we shall be little less then enemies to our own souls ( if not to be our blessed saviour ) unless we seriously endeavour to make them so : surely if men did truly believe and earnestly desire the life everlasting , they would be as carefull not to defraud their souls of due nourishment , as they are not do defraud their bodies , and would no more begrutch the time for the one then for the other ; but would rather be more industrious to save their souls , then they are to preserve their bodies , and consequently more solicitous how to lay in provision for a supply against their spiritual , then for a supply against their corporal necessities ; alwaies remembring that motto ex hoc momento aeternitas , as we spend our time here , so we shall find our eternity hereafter . for god who hath given us time only to prepare and provide for eternity , will certainly call us to a strict account for all our time ; but to the strictest account for that time which he hath more immediately allotted and consigned us to make that preparation . sect . ix . the fourth commandment was not given to limit the first ; and therefore excludes not other festivals , shewing our true love of christ , but rather commands them : the true manner of ob . serving any christian festival , ( particularly easter ) is to account and make it a day of observations , by observing our selves , and our saviour : our selves what we have been , what we are , what we desire to be : our saviour what he was in his humiliation , what he is in his exaltation , what he will in his retribution . christian feasts were not ordained not so much for the outward as for the inward man ; hence excellently the divine nazianzen , ( or at . . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : no beauty doth so much enamour and delight the most affectionate lover of beauties , as our spiritual keeping of publike assemblies doth delight a christian lover of festivals : we will therefore enquire how a good christian may best keep a spiritual feast unto the lord , and we hope thereby not to overthrow but rather to establish our set temporal festivals : and indeed we cannot better keep a spiritual feast unto the lord , then by accounting it a day of observations ; as moses said of the feast of the passeover , that it was a night of observations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & salomon jarchi gives this gloss upon the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the lord observed himself that night , and watched that he might deliver israel according to his promise . and sure we are , that our blessed saviour thus observed and watched himself that he might deliver us from sin and death ; and as sure that this day of our deliverance ought be a day for every good christian most especially to observe himself , and yet much more to observe his saviour ; that sabbath day was an high day , to the jew whereon was celebrated the passeover , ( john . ) and since there is much greater reason it should be so to the christian , t is not possible there should be greater supestition in it : for reason and superstition could never yet agree so well together , that what was truly rational , could by the wit of man be proved superstitious . we must then account this day an high day , and not confine our devotions so to our weekly festival , as if that alone were within the compass of the fourth commandment ; for we may not limit the first commandment by the fourth , since the first is the great commandment to which all the rest , in that table , are to be reduced , according to our blessed saviours own determination , mat. . , . jesus said unto him , thou shalt love the lord thy god with all thy heart , with all thy soul ; and with all thy mind ; this is the first and great commandment . by which his determination , our infallible doctor hath concluded the fourth commandment to be moral , in that he maketh it reducible to the first , but withall , to have its chiefest morality meerly by vertue of that reduction : and in this respect we may pray in faith , incline our hearts to keep this law , as well as any of the rest in the decalogue , looking on the duty as moral for it self ; on the day as moral for its duty ; for the duty is clearly reducible to the love of god , and consequently to be most religiously observed for it self ; & by vertue of that comes in the day , ( with its other adjuncts , ) to be most religiously observed for the duty : we have a theological certainty concerning the duty , which is the rest of our souls in god ; we can have but a moral certainty concerning the day , as set apart for that rest ; yet we need not fear a mistake in the day , being sure of no mistake in the duty ; and consequently observing the day for the duty , we cannot but pray in faith for mercy , because we have transgressed , ( for who did ever rest in god as he was bound to do ? ) and for grace , that we may not transgress ; but may still more and more rest in him , till we come to our eternal rest . therefore we may not limit or restrain the end of the fourth commandment by the letter of it , advancing the day above the duty ; for that is the way not to pray in faith that we may keep this law ; much less may we limit and restrain the first commandment by the fourth ; for that is the way not to be able to pray in faith , that we may keep any other law , since it is evident that the love of god is the foundation of faith in all our prayers , and that love is required in the first commandment , so that to restrain that commandment is to restrain our love of god ; and to restrain our love of god , is to restrain our faith in god : again , we may not limit the first commandment by the fourth ; for that were to limit the greater by the lesser ; and t is evident , the fourth was given to establish the exercise of the first , not to enfeeble its obligation ; since then the first commands us to love god with all our hearts and with all our souls , we may not think that the fourth was given to confine this love in any one particular member of christ , much less in his whole mystical body , as if christians were bound to make use of their hearts and souls in the publike exercise and profession of their love to god only upon sunday , or upon one day in seven . accordingly we must account every christian festival that is truly in honour and for love of christ . ( and particularly this of the passover ) an high day ; and to shew that we account it so , our best way is to endeavour to make it so , by making it a day of observations . now observations cannot be less then two ; and that two may indeed serve our turns one of these observations must be of our selves , another of our saviour : the observation of our selves must be three-fold , what we have been , what we are , what we resolve to be . first , what we have been ; miserable sinners ; thus the psalmist observed himself , when he said , for innumerable troubles are come about me , my sins have taken such hold upon me , that i am not able to look up , yea they are more in number then the hairs of my head , and my heart hath failed me . o lord , let it be thy pleasure to deliver me ; make haste o lord to help me , ( psalm ) i have been hitherto a miserable sinner , but i beseech thee to deliver me both from my misery , and from my sin . secondly , what we are , penitent sinners ; thus holy job observed himself when he said , wherefore i abhor my self and repent in dust and ashes , job . . . t is in the origin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idcirco reprobabo , therefore i will reject and reprobate ; what ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith ezra , all my words ; we may say more : all my thoughts words and work ▪ which have been against thee , i will account them all as reprobate , for fear they should make me so : and i will repent in dust and ashes , that i have so frequently , so undutifully , so unthankfully sinned against that great majesty which was able to confound me in my sins , and much more that i have thus sinned against that good mercy that is willing to save me from my sins , and dayly inviteth me to that salvation . thirdly , what we resolve to be ; amended sinners : thus the prophet jeremiah adviseth us ; therefore now amend your ways , jer. . . i appeal to all the consciences of all men now living , whether ever any ways of men so much needed amendment as ours do , who have made saint pauls general doctrine of all mankind , as it were a particular history of our selves ; they are all gone out of the way , they are altogether become unprofitable , ( that 's too mild , take it as t is in the psalmist , they are altogether become abominable ) there is none that doth good , no not one : their throat is an open sepulchre , with their tongues have they used deceit , the poison of asps is under their lips , their feet are swift to shed blood , destruction and misery are in their ways , ( . quacunque incedunt , solitudinem & vastitatem faciunt omnia perdendo , saith beza , where ever they go , they carry desolation along with them ; ) and the way of peace have they not known ; . vitam innocentem & pacisicam , saith beza , they have not known what belongs to an innocent and a peaceable life ; and indeed how can they know what belongs to peace , who will not know what belongs to innocency ? these words were spoken in the old testament of the best of men , the jews ; and of them in the best of their times , that is , when king david , and king hezekiah governed them ; for all the testimonies are taken out of the psalms and the prophesie of isaiah ; and hence it is , the apostle by an argument à majori ad minus makes them doctrinal of all men whatsoever ; for though they were particular in their occasion or in their example , yet they were universal in their instruction and in their document . they were spoken only of some men , and that occasionally ; but they are true of all men , and that doctrinally , till god please to purifie their hearts by faith , and their lives by repentance : but we have again made them particular and occasional , and meerly historical of our selves , who have been called to the knowledge of faith and the practice of repentance above all other nations , and yet have outstripped them all in our works of infidelity and impenitency : our infidelity whatever we vainly talk of faith ) hath made us guilty of all this impiety and wickedness both against god and man ; and our impenitency makes us still persist and continue in our guiltiness : surely saint john baptist if he were now alive , would think himself bound to teach us , ( though he were sure to lose his head for his doctrine ) that therefore the kingdom of heaven , the power of the gospel , is so far from us , because we are so far from repentance . for he that might not preach the gospel in vain , first preached repentance , saying , repent ye , for the kingdom of heaven is at hand , mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipiscite , repent ye ; so beza and our new translation , looking to the inward contrition and conversion of the heart : poenitentiam agite , saith the vulgar latine , do pennance , looking to the outward confession of , and humiliation for the sin . amend your lives , saith our old translation ( as it is still in the sentences before the common prayer ) looking to the real correction and amendment of the sinner : contrition for the heart , confession for the mouth , correction for the life and conversation ; not one of these must be wanting in him that desires and resolves to be an amended sinner : this for the observation of our selves . the other observation must be of our saviour , and that is also threefold , what he was , what he is , and what he will be . what he was in his humiliation , what he is in his exaltation , what he will be in his retribution . first , what he was in his humiliation ; our surety and pledge to undertake for us : surely he hath born our griefs , and carried our sorrows , isa . . . and again , the chastisement of our peace was upon him , ver . , that is , what chastisement was fit to have come upon us , that we might be in peace , did come upon him in our stead : so doth aben ezra gloss the words aright , though he be grossly ( if not wilfully ) mistaken in the person , applying this text to the jews , as bearing the chastisement of the gentiles , and not to christ as bearing the chastisement of both jews and gentiles : where as it is unreasonable that the jews should be punished for us gentiles , and unpossible that their punishment should expiate our transgressions : no , it cost much more to redeem a soul , so that only he who was worth infinitely more then the whole creation , was able to pay the price of our redemption : excellently saint athanasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( athen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) the eternal son of god brought the temple of his body for our pledge and ransom : the grecians call a pledge or surety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that stakes soul for another ; so was our blessed saviour our pledge , to stake body for body , and soul for soul in our stead ; we should also be his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another sense : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith hesychius , the birds which ( according to the poets fiction ) sprung out of memnons ashes , were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they sacrificed their life to him from whom they had received it ; we are bound to sacrifice our lives to our blessed saviour , and much more to offer our selves to him as a living sacrifice . secondly , what he is in his exaltation , even our mediator and intercessor : he sitteth at the right hand of god , and maketh intercession for us , rom. . . we cannot be so ready to pray for our selves , as he is to pray for us , and yet t is to be doubted whether he will pray for us , if we will not pray for our selves ; whether his offering himself to god will be available to our salvation , unless we also offer our selves unto him ; for so the apostle seems to intimate , heb. . . wherefore he is able also to save them to the uttermost that come unto god by him , seeing he ever liveth to make intercession for them . for whom ? for them doubtless that came unto god by him ; but scarce for others who either come not to god at all , or come not to god by him , but by some other mediator : t is a dangerous matter not to look on christ in his passion ; and as dangerous not to look immediately on him in his intercession : the first shews us what he was in his humiliation ; the second , what he is in his exaltation ; and yet the eye of faith will still look further after him , not only as a saviour , and as a mediator , but ▪ also as a judge : for that 's the third observation concerning christ , what he will be in his retribution : not a severe but a merciful judge , to judge us according to the gospel , which will condemn only the unrepenting and unbelieving sinners ; not according to the law which will condemn even the most righteous . a merciful judge to acquit us by the merits and righteousness of that blood which he himself hath shed for us ; according to that most comfortable prayer in the heavenly hymn of saint ambrose , ( which alone was of merit enough to entitle the ambrosian office , so long to keep its station against the gregorian ) we believe that thou shalt come to be our judge ; we therefore pray thee help thy servants when thou hast redeemed with thy precious blood : we are sure thou wilt not lose thine own blood , and that makes us hope thou wilt not lose us , for whom thou hast been pleased to shed it . thus to draw neer to christ , is to draw neer to him with a true heart , as we are commanded , heb. . . let us draw neer with a true heart , in full assurance of faith : the heart with which we must draw neer to christ , ought to be true to itself by examination , contrition , conversion ; for t is a false heart to it self that wants this repentance ; and it ought to be a heart true to its saviour , by a lively faith in his death and passion ; by a constant faith in his mediation and intercession ; by a conquering faith in his aquitment and absolution ; for the heart is false to its saviour , that wants this faith and being false to its master , cannot enter into his joy : o my god , make my heart true to it self by repentance , that it may be true to its saviour by faith ; then though i have sorrow in my self , yet i shall have joy in him , whose joy alone is an eternal joy . sect . x. that the end of this and of all other christian festivals , is our spiritual communion with christ , and therefore they ought to be celebrated more with spiritual , then with carnal joys : that though our carnal joyes are greater in their proportion , yet our spiritual joyes are greater in their foundation . a carnal heart receiveth not the things of the spirit of god , ( cor. . . ) and much less the joys of that spirit ; wherefore we must look for a spiritual feast , that we may have a spiritual joy : and accordingly the church of christ , as it hath not a carnal but a spiritual communion with christ , so it hath not a carnal but a spiritual feast , wherein it doth communicate , feeding on him in the heart by faith with thanksgiving : for without that , we may call the holy eucharist a communion , but shall not find it so , because we do not communicate with our blessed saviour ; and so our souls may starve , whilst we are at this feast , if we do not spiritually eat the flesh of christ , and drink his blood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith suidas , diem festum agebant . . sacrificium offerebant , they kept a feast , that is , they offered sacrifice ; nor can we rightly celebrate this holy feast , unless we offer unto god our sacrifice of praise and thanksgiving : and what sacrifice is left for christians , but the living sacrifice of their souls and bodies , spoken of rom. . . ? for the soul though not named , must also be in the sacrifice , or else it cannot be a reasonable service . 't is not offering our saviour , but offering our selves to god , that makes the accehtable sacrifice ; not observing the holy institution , ( yet i could heartily wish that were better observed by them who best observe it ) but observing it with a holy intention that makes a spiritual feast ; and therefore our church at the celebration of the holy eucharist doth in gods name invite us not so much to a corporal as to a spiritual feeding on the body and blood of christ : and though some do scruple the offering up of christs real body in that sacrifice , for they had rather say it is commemoratio sacrificii , then commemorativum sacrificium , yet none scruples the offering up of his mystical body in it ; never any christian did think he might leave himself out of the offering , though many have thought they might leave their saviour out of it , ( as to his carnal presence ) for every man believes he is bound to offer the sacrifice of praise to god , and therewith also his own soul : so that even this our feast must likewise be a spiritual feast , or though the outward elements may nourish our bodies to this natural life , yet the inward grace will not nourish our souls to the life eternal . we conclude then , that no feast can truly honour god , the god of spirits but a spiritual feast ; and that whosoever hath once kept this , will endeavoor to turn all others into it , or at least to extract this out of them : he will feast his soul more then his body , as one that cannot well relish the carnal , because he hath tasted the spiritual delicacies ; for most undoubtedly , our spiritual joyes though they come short of carnal joys in their measure and proportion , yet they far exceeed them in their cause and foundation : we are more zealous for our carnal joys , because they are connatural to us whiles we are cloathed with our flesh , but our spiritual joys , which are supernatural , do more deserve our zeal . i will say to my soul , soul take thine ease , eat drink and be merry , said the rich glutton , luke . . what a great preparation is here to carnal joy ? i will say unto my soul what a great proportion of it ? take thine ease , eat , drink and ●e merry ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rest that thou maist eat and drink , eat and drink that thou mayst delight thy self and be merry ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith saint basil ; if thou hadst the soul of a swine , what couldest thou say or do more ? so great a proportion is there of joy in the carnal man from carnal delights , as if even the spiritual part of him were made carnal , as if the soul it self were incorporated into flesh , and that flesh incorporated into swine , made the most brutish and sensual in the whole world , even swines flesh ▪ yet so little a foundation is there of this joy , that t is grounded only on the mans own fansie ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . he made his reckoning , but t was a false reckoning meerly of his own making , and not agreeable with the truth of the account : for the word is fit to express the condition of worldlings , saith beza , quia totam vitam in subducendis rationibus consumunt , because they spend all their days in making reckoning ; they spend all their time in casting up accounts either for their pleasure or for their profit ; but t is by a false arithmetick , an arithmetick that is only in their own fansie , by which they cast up that which is not , and so must needs be out in their account . for they cast up for the time to come , making that a part of their reckoning ; and by that , their life longer in their fansie then t is truely in it self , or in gods appointment : which is so unimaginable folly , that it causeth the son of god to thwart his own instructions ; and though he much dislike the language of thou fool , matth. . . yet here he useth it , saying , verse . thou fool , this night thy soul shsll be required of thee . thus are our carnal joys great in their proportion , not so in their foundation ; but contrarywise our spiritual joys are greater in their foundation , then in their proportion ; which shews that even the best of us , do so live in the flesh , as to live too much after it ; contrary to that profession which should be ours , as well as saint pauls , for though we walk in the flesh , we do not war after the flesh , cor. . . hence it is that the cause or foundation of our joy in christ is infinitely greater then the measure and proportion of it : but yet the man after gods own heart , the prophet david , sets it out to the full ; he was a man after our hearts in his carnal failings , but a man after gods heart in his unfeigned repentance , which caused his spiritual rejoycings ; and his spiritual joy was so great that he cals for company to rejoyce wirh him , saying , rejoyce in the lord o ye righteous , for it becommeth well the just to be thankful , psal . . . as if he had said , since ye are truly righteous and just , being made righteous by his propitiation , and just by his satisfaction , it becommeth you well to rejoyce in him , that you may be thankful for this transcendent salvation : so let me be just ; so let me be joyful . sect . xi . a zealous observation of this christian festival , proceedeth from the true love of our redeemer , and thankfulness for our redemption : a set form of praise fittest to express that thankfulness . it were a fowl shame for christians , who are most obliged to serve god , to be least devoted to his service ; and therefore we must beware of shewing less zeal in our moral , then the jews shewed in their ceremonial worship . when they celebrated their passeover , they did sing some psalms of repentance , as a lamentation for the sinner ; other psalms of thanksgiving , as a triumph and rejoycing for the righteous : canebant quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith scal. lib. . de emend . temp . they did sing some psalms for propitiation , some for thanksgiving : and this was their hymn for thanksgiving , blessed art thou o lord our god king of heaven and earth , who hast sanctified us by thy commandments , and hast commanded us in this manner to bless and praise thee : which hymn of theirs holy zachary seems to have imitated , but withal to have amplified in his benedictus , blessed be the lord god of israel , for he hath visited and redeemed his people , that we being delivered from the fear of our enemies , might serve him without fear in holiness and righteousness all the daies of our life : a main ground of his blessing god is this , that god hath enabled his people to bless and praise him ; which invaluable mercy the greek church alwaies thought worthy of a particular thanksgiving , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we give unto thee humble and hearty thanks , that thou hast given us this liturgie , this good form of serving thee : that thou hast called us to this duty of publick thanksgiving : that thou hast vouchsafed us this great honour , who are dust and ashes , and greater mercy , who are sinful dust and ashes , to bless and praise thee and to call upon thy holy name . and they have this reward of their thankfulness , that in the middst of the greatest and bitterest enemies of the christian religion , they do still enjoy their liturgy , groaning indeed under the bondage and oppression of their bodies , but infinitely rejoycing in the liberty of their souls : the turks themselves thinking it too inhumane a tyrannie to bring that people into bondage both of body and of soul : and as for the jews , they would have laughed at any man that should have offered them whimsies instead of certainties , and would sooner have let their bread be taken out of their mouthes , then this their hymn of blessing and praising god ; so great , so fervent , so constant was their zeal , for that which they knew to be true godliness . this , i say , was the general thanksgiving of the iews at all their great feasts , to the which they added those particular forms of thanksgiving , that most properly concerned the occasion . and this was their spiritual manner of feasting , god himself suggesting no less , in that he commanded them to take their lamb the tenth day of the moneth , which was not to be slain till the fourteenth ; for why was the lamb to be taken so long before hand , but only that their souls might feed on the goodness of god , before their bodies feasted on the lamb ? and the jewish authors tell us , that during those four daies , the lamb was tyed to their bed-posts , that not only eating and drinking ( as saint paul requires of us , cor. . ) but also sleeping and waking , they might glorifie their god. and so will we too , if we have the true love and zeal of godliness , saying with those three holy men , for the same cause that they did , even our deliverance from the fiery furnace , not of temporary but of everlasting burnings , o ye servant of the lord , bless ye the lord , praise him and magnifie him for ever : o ye spirits and souls of the righteous , bless ye the lord , praise him and magnifie him for ever : o ye holy and humble men of heart , bless ye the lord , praise him and magnifie him for ever . so that unless we will profess that we serve our selves , not our god , that we are men whose spirits and souls are unrighteous , and that we are unholy , and proud of heart , we must bless the lord , praise him , and magnifie him for ever . this is the zeal we should bring with us to this and all other our christian festivals , as the prophet requireth , saying , if thou turn away thy foot from the sabbath , from doing thy pleasure on my holy day , and call the sabbath a delight , the holy of the lord , honourable , and shalt honour him , not doing thine own waies , nor finding thine own pleasure , nor speaking thine own words , isa . . . which text ( in kimchies gloss ) is to be interpreted of the sabbath in general , for ( saith he ) the feast of expiation was strictly to be observed as a sabbath , though it was placed on the . day of september ( which might fall on any day of the week . ) and he proveth a strict observation from the words themselves , wherein are both a negative and an affirmative precept , which betwixt them do comprize the obligation of the whole law : there 's a negative precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that he saith , you may not do your own pleasure , nor speak your own words : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an affirmative precept , in that he saith , you must call the sabbath a delight , the holy of the lord , honourable , and must accordingly honour him therein : nor can we reasonably think our selves unconcerned in this precept , unless we will think ( or make ) our selves unconcerned in the promise that is annexed to it , of delighting our selves in the lord , and being fed with he heritage of jacob , ( v. . ) so that this text was without doubt written also for our instruction , though not as iews , yet as christians : and therefore as the apostle hath said , we have an altar , whereof they have no right to eat , which serve the tabernacle , heb. . . so may we say , we have a sabbath , whereof they have no right to be observers , who serve the tabernacle : and this text of the prophet will as much concern our sabbaths as it did theirs : for we must turn away our feet , that is , our affections from these sabbaths , not seeking on them any rest or delight in our selves , but only in our god. thus did the primitive christians keep their feasts , as is affirmed by nazianzene , ( orat . . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we also keep holy day , but as it seemeth good to the holy ghost , either saying or doing something of our duty : so that our keeping of a feast is nothing else but laying up treasure for our souls , or laying in provision upon which we may live in another world . wherefore it shall be my labour and my prayer , so to keep all the feasts which are kept truly in honour of my saviour , that i may at last be a guest at his own wedding feast , and be numbred among those of whom it is written , blessed are they which are called unto the marriage supper of the lamb , ( rev. . . ) and though i cannot deserve it by my service , yet i will hope by being his constant and faithful servant , that he who maketh the marriage supper , will bestow on me the wedding garment , and clothe me with his own righteousness , that i may be a guest prepared to come to , and set at his heavenly table , to keep one everlasting feast with him and his , world without end , amen . cap. ii. that god is to be adored only in christ . sect . i. that no man whiles he is in the state of sin , cares to come near god ; and that adam after his sin , could not have adored god rightly , if christ had not been revealed to him , as the propitiation for his sins . it is the property of a sinner to run from god ; and therefore no man that is a sinner , and looketh upon god as angry for his sins , can truly worship him : for he that will worship god , must come unto him ; but he that looks upon god as angry , will be sure to flie from him . and it is much to be observed , that after saul knew god had rejected him for his disobedience , he desired to worship him only in shew , not in reality , sam. . . then he said , i have sinned , yet honour me now i pray thee before the elders of my people , and before israel , and turn again with me that i may worship the lord thy god : here was a worshipper , but such an one as worshipped more to honour himself then to honour his maker : honour me now i pray thee before my people ; not a word of honouring god by his worship ; which is still the practise of such wicked miscreants , and will be to the worlds end , to make a shew of religion , not for gods sake but for their own ; not to serve him , but to serve themselves : for where is much of sin , there must be little of religion , ( little in truth , though perhaps not in shew ) it being the property of sin to drive us from god , but of religion to draw us to him : and accordingly saul being in the state of sin , professeth in effect that he was desirous to keep at a distance from god , saying unto samuel , turn again with me that i may worship the lord thy god : he durst not say , the lord my god : for he had too much provoked him by his sin , and too little sought to be reconciled to him by repentance , to claim any interest in his mercy : sin wilfully committed drives a man from god ; sin carelesly unrepented , keeps a man from him ; so that whiles the man is in sin , whether it be willfully , or carelesly , he cannot come near god , but is either driven or at least kept from him ; yea let him come never so near to god , yet by his sin he is sure to be kept far from him ; for he so draweth near him with his lips , as to be far from him with his heart ; it is not to be doubted but david made many a fair shew of worshipping god during that year that he continued in the guiltiness of his murder and of his adultery : and yet it is not to be thought , much less believed , that during that guiltiness he was a true worshipper ; for it is plain from his own mouth that sin had shut up his lips because he prayed god to open them : and as plain , that sin shutteth not up the lips , but where it hath first shut up the heart , since the heart is the first mover in the order of religion , and consequently the first stander-still in the neglect of that order . no wonder then if the text saith , god heareth not sinners , ( john . . ) for how can he hear those that do not speak ? or if they do speak , yet they do not pray , because they have only verbum oris , non verbum mentis , because they speak only with their lips , not with their hearts : god is not as man to be approached unto by outward addresses and applications ; if the tongue move without the heart , the man sits still , and doth not at all draw near , in gods account , whatever he may do in his own : therefore the apostle ascribeth it to one and the same faith that we please god , and that we come unto him : heb. . . without faith it is impossible to please god ; for he that cometh to god must believe : the words will afford this syllogism ; he that doth come to god , doth alone please god ; he that hath not faith doth not come unto god : therefore he that hath not faith , doth not or cannot please god : and this syllogism will afford us this doctrine , that we must come to god if we will please him , and must have faith if he will come unto him : for he that cometh to god , must believe that he is , and that he is a rewarder of them that diligently seek him : that he is god , the fountain of all goodness ; and that they who thirst after , shall drink deep of this fountain : nay yet more , as the words are alledged to prove enoch had faith , they must have this exposition , he that cometh to god , must believe that god is his god , and that he will be his rewarder , if he diligently seek him ; for so did enoch believe , when he did forsake , and by forsaking did provoke the men of that wicked age of the world , ( foul enough for a flood to wash it , though no washing could cleanse it ) only that he might walk with god : his faith strengthened him against his fears , whiles it represented god thus speaking unto him , fear not , i am thy shield and thy exceeding great reward , gen. . . wherefore though moses spake not one word of enochs faith , yet saint paul takes it for as good a proof that enoch had faith , because he pleased god ; as that he pleased god , because god took him . and is it possible that this faith should be in any man who is yet in his sins ? no certainly ; for he cannot believe god to be his shield , whom he hath made his enemy ; nor to be his rewarder , whom he hath made his avenger : look upon your first father adam after he had sinned , and you will see your self in him , and your sin his : god called unto him , and said , where art thou ? but he said , i heard thy voice in the garden , and i was afraid , because i was naked , and i hid my self , ( gen. . . ) a strange folly that made him think he could hide himself from gods all-seeing eye ; a stranger fear that made him desire to hide himself from gods all-saving presence ; he knew that in god alone he lived , and moved , and had his being , and yet was afraid of him , when he was yet scarce fully entred into the possession of his life : the reason was , he had taken such an inmate into his soul as he knew god could not but hate , and could not but confound and destroy . whiles he continued in his innocency , nothing that god said could fright him ; nothing that god did , could hurt him : but when once he had sinned , gods voice that only called for his appearance , was more terrible then his hand before that had taken away his rib ; a still small voice in the cool of the day makes him flie into a thicket , as thinking thereby to secure himself . in this miserable condition he would have lived and dyed ; ( for the same cause must have produced still the same effect , ) had not god promised him that the seed of the woman should bruise the serpents head , and in that promise revealed christ unto him as a propitiation for his sins ; after that , though he was immediately thrust out of paradise , yet he could think of comming into gods presence with sacrifice and burnt offerings , ( for sure t was he taught his sons those offices of religion , ) because he saw he had a mediator to intercede for him ; whereas before that promise , though he was actually in the garden of god , yet he durst not come neer him , as not knowing how to intercede for himself : for his sin had cast such a confusion , such an amazement upon his soul , that he durst not open his eyes to look on god , and could not open his mouth to make supplication to him , because he knew he was first to make satisfaction , before he could be admitted to make intercession ; for that gods offended justice was to be satisfied , before his undeserved mercy might be implored : and so is it with all mankind ever since , being all conceived and born in sin , we cannot but come into the world with a natural aversion from god , that is , with a fear to come neer him , and with a desire to go and keep far from him , if it were possible , alwayes out of his sight . and as we come into the world , so we abide in it with a total aversion from god , till he be pleased to reveal his son to us that we may know him , or rather in us that we may love him : nor would any man that is descended from the corrupt loins of adam , ever have thought , much less have desired to come neer god to worship him , had there not been revealed a sufficient atonement for his sin ; for till our sins be expiated , we cannot hope that our worship should be accepted : and as for the heathens and jews who worship god without the knowledge or with the contempt of christ , we must say their worship is not good , and is rather out of a good custome , then out of a good conscience , ( as too many christians still worship god , who know not christ effectually or practically ) and t is better saying so , then to say they can have either a good conscience or a good worship , who have not faith in christ . wherefore let my soul evermore bless god , for having revealed this great mystery and greater mercy of godliness , that he is reconciled to me in christ , having blotted out my sins by his precious blood ; and let me now be as much afraid of not coming into gods presence to beg and gasp for his mercy , as i should have feared to come to him , if he had not made known to me the means and way of this reconciliation : for the son of god having expiated all my sins , that by him i might come unto his father , hath in effect told me that my sin of not comming to god is now like to prove of all others the most inexpiable . sect . ii. that no religion adoreth god rightly , which adoreth him not in christ ; and of the excellencie of the christian religion ; that no other religion teacheth such conformable truths to right reason , declareth an expiation for sin , promiseth so great a reward , sheweth so pure a worship , or so innocent a conversation . reason teacheth all men to adore and worship god ; but t is only religion that teacheth some few men how he is truly and rightly to be adored and worshipped ; and those few men were heretofore the jews , and are now the christians ; for they alone rightly worship god , who worship him in his son , that is , in christ ; so saith the beloved disciple in honour of , and in justice to his master , whosoever denyeth the son , the same hath not the father , john . . that is , he that hath not the son for his god , hath not the father for his god ; for the nature of relatives evinceth thus much , that if there be a father there must be a son ; and if there be not a son , there cannot be a father ; wherefore it is a gross mistake or rather a great blasphemy , to say that the jews or turks , or other infidels do worship the same god with us christians ; for they not having the son , cannot have the father , and not having the father , have not the true god : but an idol of their own making , nay a lyar insteed of god , as saith the same disciple , he that believeth not god , hath made him a lyar , because he believeth not the record that god gave of his son ; and this is the record , that god hath given to us eternal life , and this life is in his son : he that hath the son , hath life ; and he that hath not the son , hath not life , john . , , . wherefore that religion which hath not the son , hath not life ; and the religion which hath not life , what can it have but death ? nor is it lawfull , and much less laudable in any man , to account those men christians who doubt the divinity of christ : much less , who deny it : for they that have not christ for their god ▪ cannot have the true god for their god : and therefore saint paul takes these two for one and the same mischief , to be without christ and to be without god : saying to the ephesians , at that time ye were without christ , being aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope and without god in the world , eph. . . saint cyril in his catechism expound these words of the heathen , saying thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : some of them made the sun their god , that all the night long they might be without god ; others made the moon their god , that they might be without god all the day : but in truth the words will concern many men that are far from that stupid and gross idolatry , even all jews and all turks , and too too many that are called christians , even as many as question the divinity of christ for all these alike are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all atheists alike as being without the true god : and if their religion make them atheists , what shall we call it but irreligion or atheism ? but i will not insist any longer upon the proofs of the text to justifie the christian religion , since even common sense it self doth make known this tenent , and common experience doth make it good : for it is a very substantial and sufficient proof , that no other religion hath in it those truths which are really conformable to a rational mans understanding , but only the christian ; for that no other religion subsisteth any longer then the sword that forceth it : whereas the christian religion still abideth and continueth in the world , not by the violence but by the patience of those that uphold and maintain the same , nowithstanding the many and great difficulties that are in and with it , and the many and great oppositions and persecutions that have been and are against it : which must needs argue an inward consonancy or congruity of the christian religion with the very soul of man , as alone having truths able to satisfie it , and alone shewing means able to save it . and indeed these three excellencies ( among many other , ) do give to the christian religion the preheminence above all other religions . the first is , that no other religion declareth au expiation for sin : the jewish religion it self being defective in this particular , ( but as it was christian and looked unto christ , ) the apostle plainly and positively assuring us , that it is not possible the blood of bulls and of goats should take away sins , heb. . . so that no jew could have this opinion of his own religion , that it taught a way of expiating sin , unless he would be mad , that he might be thought religious ; for there is no room for any the least probability against an absolute impossibility ; but the apostle saith it is not possible . and yet there can be no comfortable nor cordial practice of religion to a man that groaneth under the burden of his sins , unless he have this perswasion that his sins may be expiated , and his person accepted , since it is impossible that any man should care to worship or serve god being offended with him , if he had no hope to appease him ; let this then be the peculiar excellency of the christian religion , that it may be most comfortably and most cordially practised , because it most teacheth that god may be appeased : nay indeed it teacheth how he is appeased , even by the merits and mediation of his son , who is both founder and the foundation of our christian religion . the second excellency is , that no other religion proposeth , much less promiseth , so great and glorious a reward to those that embrace it , as is the eternal and everlasting glory both of the body and soul ; for to let pass the disputes of the heathen in this kind , which were all either vanities or uncertainties , even moses himself in the institution of the jewish religion , if we look upon the express and explicite covenants of the law , went no farther then a a land flowing with milk and honey , and a long and prosperous continuance of them and their seed in that land ; but for what concerns a better life after this , t is either darkly included in this promise , or rationally concluded from it , not without strong collections of a searching judgement , such as was that of our blessed saviour ; now that the dead are raised , even moses shewed at the bush , when he calleth the lord the god of abraham , and the god of isaac , and the god of jacob ; for he is not a god of the dead , but of the living , luke . , . where the conclusion was virtually in the premises , though not found out , till the eternal wisdom of god discovered it : and since that discovery , we see t is undeniable in our own humane reason : yet if the jewish doctors could have seen so much before , t is scarce imaginable that one of their chiefest sects or parties ( i mean the sadduces ) would have denied the resurrection : let this then be another peculiar excellency of the christian religion , that it teacheth the body shall live again with the soul in the life everlasting : for this doctrine must needs terrifie us from the sins of the flesh , because we shall all rise again with our own bodies , and give account of the works done in them , and be acquitted or condemned according to that account : and this same doctrine must also needs comfort and strengthen us against all the maladies and miseries of the flesh ; for what is a momentary sickness or miserie , to an endless and everlasting glory ? wherefore since it is the work of religion to subdue the flesh to the spirit , both in its doings and in its sufferings , and thereby to subdue the spirit to god ; and since the christian religion alone can do this work , subduing the flesh to the spirit in its doings , by terrifying it from sin ; and in its sufferings , by strengthning it against miseries , i will evermore bless my god for calling me to such a religion , which maugre all the mischief and malice both of men and devils , will neither let me be impenitently sinfull , nor uncomfortably miserable . the third excellency of the christian religion above all other religions consists in that admirable holiness and purity which it requires in the worship of christ , and in all other duties and works of christianity ; whereas the pagan sacrifices were full of cruelty , delighting in the blood of men , and their mysteries full of obscoenity invading the modesty of women ; and the jewish religion , though it had nothing unlawfull or immodest , yet it had many things in themselves unusefull and unnecessary ( though both useful and necessary in regard of the jews , to keep them in obedience and from idolatry ; ) as circumcision , sacrificing of beasts , the distinction of meats , and the rigorous observation of the sabbath : but the christian religion requires nothing of us , save what is usefull and necessary in it self , though it were not commanded ▪ as it requires us not to circumcise the foresking of our flesh but of our hearts ; not to keep a sabbath by the external rest of the body ceasing from motion , but by the internal rest of the soul , ceasing from sin ; and taking its repose in god ; not to offer the blood of bullocks , but to be ready to offer our own blood for gods glory : not to abstain from certain kinds of meats , but to use them all with sobriety , for the chastisement of the body , and sometimes to use none at all , for the advantage of the soul ; and whereas other religions have too much of mammon in them to teach men to forsake their estates , ours teacheth us to forsake our selves : nor if i had the tongue of men and angels , were i able to express the incomparable purity of that faith whereby we are taught to hope in god , not only above hope , but also against it : in the midst of death to hope for life , in the extremity of justice to hope for mercy : and so wholly to trust god with our souls , as not to hope for salvation but only to glorifie him thereby , desiring his glory equally with our own eternal bliss , or rather above it . nor if i had a seraphins quill , were i able to delineate the purity of that worship , which teacheth us to pray for nothing but in relation to the honour , and with subordination to the will of god : and to rest secure in the deniall of temporal blessings , whiles we rely upon the promises of those which are eternal . this being such a purity as is above our praise , and yet required to come under our practice , plainly sheweth that our religion is too much above our selves , either to proceed from our own understanding , or to depend upon our own wills : and consequently that god alone was the first founder , and is still the master-builder and defender of it . nor doth our christian religion teach us this admirable purity and holiness only in conversing with our god , but also in conversing with our selves : not only in our duty towards god , but also in our duty towards our neighbour ; do but consider the ordinary offices of humanity , and the christian religion will shew you there is some thing of divinity in those offices : for that teacheth you to relieve your brother not only as a member of your own body , having the same flesh and blood with your self , which is according to the office of humanity , but also to relieve him as a member of your saviours body ▪ as a member of god the son , as a ▪ temple of god the holy-ghost , which adds something of divinity to that office : humanitas quàm sit proprium hominis , ipsum nomen indicat ; shew the offices of humanity to another man for your own sake because you are a man , unless you would be accounted a beast , was a forcible argument for men to be curteous and friendly one to another , before christ came in the flesh : but now that argument must be strained to a higher pitch , and we must say , shew the offices of humanity to another man for the son of gods sake because you are a christian , unless you would be accounted not a beast , but a devil . so undeniable is the argument of the christian religion for the practise of charity : so inexcusable are christians above other men for the practice of uncharitableness : for surely we cannot deny but this doctrine of doing good to all , and hurt to none for christs sake , is nowhere to be found but among christians , though their practise in this yron age of the hard-hearted world hath much disagreed from this doctrine : as for the turks religion , it was born in the camp , smells of the camp , lives by the camp ; it was brought in by the sword , savours of the sword , is preserved and propagated by the sword : and yet in this respect , ( shame it is to say it , but the shame is theirs of whom it may be truly said , ) many christians are of late turned turks : so that the black-mouthed calumnie of calvino-turcismus is in this sense a truth , and the retaliation of that by papismo-turcismus , is in this sense not to be thought a calumnie ; for both protestants and papists as much as they have of cutting of purses and cutting of throats in their late inhumane rapines and butcheries , so much they have of turcism , not of christianity : for that hath said , if thine enemy hunger , feed him , if he thirst , give him drink , rom. . . that is , strive to make thine enemy thy friend by overcoming evil with good , but in no case to make thy friend ( and much less thy god ) thine enemy by overcoming good with evil . and indeed this mild voice is only the voice of the christian religion : for even the jew who came neerest to god and his goodness , did nevertheless say , an eye for an eye , and a tooth for a tooth ; and thou shalt love thy neighbour , but hate thine enemy ; t is only the christians hath learned this lesson from the mouth of their master , love your enemies , bl●ss them that curse you , and do good to them that hate you , and pray for them which despitefully use you and persecute you , that ye may be the children of your father which is in heaven , mat. . . as much then as love is above hatred , blessing above cursing , forgiving above reviling , relieving above revenging , and praying above persecuting , or in one word , heaven above hell , so much is the christians religion above all other religions in the offices of humanity , or in the conversation of man with man. again , look upon the conversation of man with woman , and you shall find the christian is taught , and the good christian doth practice a greater chastity in his marriage , then other men look after in their virginity . he knows he is bound to possess his vessel in sanctification and honour ; not in the lust of concupiscence , even as the gentiles which know not god , thes . . . and therefore will take heed of making his remedy his disease , of adding oyle to the fire , of provoking that lust of concupiscence , which he should banish and expel ; for what he retains of lust , that he loses of sanctification and honour in his body , and of the knowledge of god in his soul : this chast consideration being grounded in the hearts of good christians , will either keep them innocent or make them penitent ; whereas other men that know not this doctrine , or regard it not , do let loose the rains of their concupiscence , and are further from chastity in their virginity , then these men are in their marriage : for the one follow the apostles advice , it remaineth that they who have wives be as though they had none , cor. . . the other follow their own unbrideled distempers which makes them that have no wives , to be as though they had them ; and surely of the two , these are the further from chastity : the heathen did glory of rapes and adulteries in their gods , and therefore could not easily be ashamed of rapines and adulteries in themselves ; and the jew though he was tyed from fornication and adultery , yet whiles he practiced his polygamy , he did in effect commit fornication with his second wife ; and whiles he exercised his divorce , he did in effect invite others to commit adultery with his first wife : for the best that we can say in this case of polygamy , is , that the text which forbad it , ( gen. . . ) was not so fitly explained to the jews , as it hath been since to the christians ; and so the jews were excusable because of their ignorance : for the words of moses did leave them some liberty of thinking a man might be one flesh with as many women as he made his wives ; for there it is only said , and they shall be one flesh : but our saviour christ hath plainly shewed us that those words are in truth to be confined to two persons , one man and one woman , by saying ; and they twain shall be one flesh , mat. . . whereby it appears to us christians that polygamy was a sin from the beginning , for it was against the law ; but in the jews , it was a sin of ignorance , and by that means not without excuse ; for not being able to prove that god gave them a dispensation to make more wives we must either say their ignorance excused them , or their conscience condemned them ; but t is not safe to say their concience condemned them , since no man can be saved that sins against his conscience , and doth not repent him of his sin , whereas without doubt the patriarchs and king david were saved , though we find not they repented for having been polygamists . however it is clearly evident that the christian religion teacheth a far more chaste , modest and innocent conversation of man with woman , then did that of the jews ; and what can we require more in that conversation , then chastity , modesty , and innocency ? and yet saint peter doth moreover add piety , bidding the husband and wife to dwel together , that their prayers be not hindred , pet. . . others may look only after pleasure , or profit ; but saint peter bids all christians look after prayer and piety in their marriages . sect . iii. the reason why god cannot be rightly adored but only by christians , is because he cannot be truly known and loved but only by those who know and love him in christ ; the true way to gain that knowledge , and to shew and keep that love , is universal obedience both to his affirmative and to his negative precepts , without which there can be no saving knowledge of god : that the christians do know and worship god in christ cleerly and substantially ; and that the jews did so know and worship him in types and figures ; so that the jewish and the christian religion , differ not in substance , but only in degrees of perfection . god cannot be rightly worshipped by those , by whom he is not truly known nor loved ; and he cannot be truly known or loved by those who know and love him not in christ ; for he is the brightness of his glory , and the express image of his person , heb. . . the brightness of his glory , so that we cannot love god but for his brightness ; and the express image of person , so that we cannot know god but by this image : which being a doctrine that contains something of ambiguity in regard of the several states of men , some having been trained up as jews , others as christians in the true knowledge and love of god , though it contain nothing of uncertainty in regard of it self , yet will not unfitly be explained by way of catechism , and that in these three questions . . whether a man can love god save only in christ ? i answer he cannot , with an elective or deliberative love as a man , though he may with a natural love as a creature ; the reason is , because having defiled and corrupted both his nature and his person by his sin , he hath lost the innocency and the comfort of his being , though he cannot lose the obligation of it ; and consequently if he look upon god without christ , he cannot look upon him as a merciful father that will relieve his infirmities and forgive his infirmities , but only as an angry judge , that will pass against him the sentence , and will bring upon him the vengeance of eternal condemnation . . whether a man can love god in christ , till christ be revealed or manifested to his soul ? i answer again , he cannot : ignoti nulla cupido ; as a man cannot desire , so neither can he love what he doth not know ; and he doth not know god in christ , to whose soul christ is not yet manifested or revealed : so that in this case , most true is that common axiome of the law , idem est non esse & non apparere ; it is all one for a thing not to be and not to appear : all one to me if i know not god in christ , as if he were not at all to be known in him : for which cause it is worth our enquiry how it comes to pass that so many who are called christians , ( and who perchance think and call themselves the best christians , ) yet do not truly know god in christ : and i must say , t is because they desire to receive christ only according to the promises , and not also according to the precepts of the gospel , or only for the speculation and knowledge , not for the practice and obedience of faith ; so that indeed they do not desire truly to know christ ; and therefore he is not revealed or manifested to their souls : and this is the reason there is so little love of god amongst us , because there is so little manifestation of the son of god in us : we think and say we know christ more then all other men ; but sure we know him less , or else we would not love him less then others : for what shall we say , that the wise men from the east were mistaken in their love of christ , when they offered him gold , frankincense and myrrh , ( mat. . ) but that we are now better instructed and directed in the love of christ , whiles we take away all that we can rape and rend from him ? this is in truth as unquoth an argument that we know him , as it is an unkind proof that we love him : himself hath taught us another lesson , saying , he that hath my commandments and keepeth them , he it is that loveth me ; and he that loveth me shall be loved of my father , and i will love him , and manifest my self to him ; john . . we must love his commandments that we may love him ; and we must love him , that he may love us , and manifest himself unto us ; for he will not manifest himself to those whom he doth not love ; and he doth not love those who do not love him ; and they do not love him , who do not keep his commandments ; this is such a doctrine as our saviour did not think he could teach too much , and therefore sure we cannot learn enough : if ye love me keep my commandments , john . . and ye are my friends if ye do whatsoever i command you , john . . love is the inchoation of friendship , and that is not shewed without some obedience . if ye love me keep my commandments : but friendship is the consummation of love , and that is not shewed without an universal obedience ; ye are my friends if ye do whatsoever i command you ; he that will be thus universally obedient , must be sure to interpret all christs commands after the true rules of logical supposition , that an universal affirmative must hold in every particular , ( as thou shalt love thy neigbbour as thy self ) must reach to all mankind , and to all offices of love ; thou shalt honour thy father , must reach to all our governours , and to all offices of reverence and honour ; we may not leave out any one particular either of the subject , or of the predicate , but we shall make a false supposition in logick , and a false interpretation in divinity : and so on the other side , that an universal negative must hold in no one particular ; as do no wrong , bindeth us to our good behaviour , not only in our word● and deeds , but also in our very thoughts , and that in regard of all men whatsoever , ( and much more in regard of those to whom we have been obliged either for natural , or civil , or spiritual benefits : ) so that if i have but an uncharitable thought of any man living , i do him wrong , but i do my self more wrong , in sinning against this commandment : wherefore though other men be never so confident of their own innocency , yet will i weigh my self in this ballance ; for this is the ballance of the sanctuary , and i am sure god will one day weigh me in it ; that seeing i have many wayes been a delinquent for want of obedience , i may not accumulate my delinquencies by want of repentance : for this i cannot but see , that if zaccheus had not at last been as willing to give and to restore , as he was at first to take away , he would not easily have gotten that comfortable saying from our saviours own lips , ( to which all the comforts of this world are comfortless ) this day is salvation come to this house , for so much as he also is the son of abraham , luke . . and let not my profit be the impediment of my piety ; for what is a man profited if he gain the whole world and lose his own soul ? or what shall a man give in exchange for his soul ? mat. . . i know that my saviour hath given his blood in exchange for my soul , that he might redeem it from death and damnation ; and therefore as i will love my soul above my estate , because it was redeemed at so great a price , so i will love my saviour above my soul , because he paid that price for my redemption ; to make me of an enemy a servant , of a servant a friend , that i might not only be in his love , but also abide in it : therefore i will offer my soul to him , to do whatsoever he commandeth me ; for i cannot hope to be confirmed in his love as his friend , unless i be desirous to offer unto him this universal obedience , or at least be sorry that i have not offered or cannor offer it . a little of this affection will more strengthen my faith in christ , then my greatest perswasion can strengthen it : and i shall more truly know my saviour by devoting my will then my understanding to him , by obeying his law , then by studying it ; therefore i will pray the lord to make me increase and abound in love , to the end he may establish my heart unblameable in holiness , thes . . , . for himself hath told me , if any man will do his will , he shall know of the doctrine whether it be of god , john . . that is , he , and he only shall have an experimental knowledge of religion , that it will bring him to god , who labours to do the will of god ; such a man shall know that christ is the way , the truth and the life , and that the christian religion is the way to christ , not only by a speculative knowledge which swims in his brain , and may be ejected thence by arguments of sophistry ; but also by an effective knowledge which sinks into his heart , and which he will keep as carefully and as faithfully as he will keep his heart . thus to know christ is truly to have him manifested in our souls : and this manifestation is not gotten so much by speculation as by practice , not so much by knowing gods will as by doing it : for it is undeniable by saint pauls argument , gal. . . that though jesus christ were evidently set forth crucified among the galatians , yet it was before their eyes only , not in their hearts , whilst they obeyed not the truth ; and that the jews had not known christ , though he had stretched out his hands unto them all the day long , because they were still a disobedient and a gainsaying people , rom. . , . and saint john saith expresly , hereby we do know that we do know him , if we keep his commandments , john . . telling us of a twofold knowledge of god and of christ , the one inefficacious to salvation , such as hypocrites may have , who know god , but glorifie him not as god , rom. . . or who profess that they know god , but in works they deny him , being abominable and disobedient , and to every good work reprobate , tit. . . the other is a saving knowledge of god and of christ , such as only good christians can have , who keep his commandments ; for this knowledge is joyned with obedience , and that is the cheif ground of its assurance ; hereby we know that we know him , if we keep his commandments : a man may have some evidence of faith without obedience , but he cannot have the assurance of faith without it : whence we may gather that the true knowledge of god is not that which enables a man to talk sublimely of his essence , or to talk confidently of his secrets , but that which knows him in his precepts , and in his promises , seriously obeying the one , no less then truly relying on the other ; and only he that thus knows god , knows him truly to salvation , because he only knows him truly in his saviour : and only he so knows god as to love him , because only he knows him in the son of his love . thirdly , it may be demanded , whether the jews before the comming of christ had the same love of god , that we christians now have ; since they seem not to have had the same knowledge or manifestation of christ ? i answer , yes they had the same love of god ; for they had the same knowledge or manifestation of christ in substance , that we now have , though not the same in manner , nor in degree ; they knew him to be the mediator between god and man , as well as we , but they know this confusedly and imperfectly , we now know it clearly , distinctly and perfectly : the difference was not in the substance of the knowledge , but in the manner and degrees only : so that the jews worshipped god in christ as we christians worship him ; for in all their sacrifices they did look upon the messiah as the only propitiation for their sins : hence the . psalm was a part of their dayly morning service , which may not unfitly be called christus patiens , for that it doth rather historically then prophetically set forth the passion of our blessed saviour : for christ upon the cross appropriated this psalm unto himself , by using the first words of it , my god my god , why hast thou forsaken me ? and saint matthew applieth it unto him in the eighth verse , he trusted in god , let him deliver him now if he will have him ; saint john in the eighteenth verse , they parted my raiment among them , and for my vesture they did cast lots : and saint paul in the twenty second verse , i will declare thy name unto my brethren , in the midst of the church will i praise thee , ( heb. . . ) christ assumes this psalm to himself , whilst he is in his passion , and the apostles apply it to him whilst they are describing of it ; and this very psalm , amongst all the rest , was chosen out by the jews to be a part of their dayly morning service , nay indeed it was composed of purpose by the spirit of god , that it might be so ; as plainly appears from the title or inscription thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad primordium aurorae , for the dawning of the morning ; sensus est psalmum hunc sacerdotibus & levitis fuisse traditum , ut singulo quoque mane in ecclesia quamprimùm aurora erumperet , caneretur ; sic voluit deus ecclesiam veterem singulis diebus recolere fiduciam de expectatione christi , saith junius : the meaning of the title is , that this psalm was delivered to the priests and levites to be sung in the congregation every morning , at the break of day : for so would god inure the church of the jews , to have a daily recourse to christ , and to revive the hope they had of his comming in the flesh . and indeed the chaldee paraphrase saith no less on the inscription of this twenty second psalm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro robore seu virtute sacrificii jugis & matutini , for the virtue or strength of the dayly morning sacrifice or oblation , ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprizeth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both sacrifice and oblation , ) the meaning of the gloss is this , that this psalm concerns him who is the virtue and strength of all their service or religion ; and that all their sacrifices and oblations had their virtue only from the messiah , who was exhibited unto them in this psalm , as offered upon the cross . the jews offered all their sacrifices in hopes of being accepted in this mediator ; and what do we christians more , but believe and profess that our persons and our prayers are accepted in him ? only here is the difference , the jews worshipped god in the messiah that was to come , the christians worship him in the messiah that is come : the religion is but one in substance , though two in circumstances : and we may say , that the worship of the jews was the inchoation of the christian , but the worship of the christians is the perfection of the jewish religion : for whom they worshipped implicitely in types , we do worship explicitely in spirit and in truth : all the fault is , they were more zealous in their typical , then we are in our substantial and real worship : for the babylonian captivity could not make them forsake their religion , but we have captivated our religion of purpose that we might forsake it , and so are fallen under that severe reprehension , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; o insensati , quis vos fascinavit ? o ye that are mad and sensless , who hath bewitched you not to obey the truth ? for we who could not be seduced not to receive the truth , are little less then bewitched not to obey it . sect . iv. that those christians who adore god by any other mediator then by christ alone , do not rightly adore him ; and that those who do rightly adore him , ought not to be discouraged in their religion , and much less be deterred from it . god never yet had , never can have any true worship or glory , but only in christ ; hence saint paul saith , to god only wise be glory , through jesus christ for ever , rom. . . take away christ from the glory , and you were as good take away the glory from god : and again , unto him be glory in the church by christ jesus , throughout all ages , world without end , eph . . this is the true catholick religion or worship of god , that obligeth all persons in the church , at all times , throughout all ages , and in all places , in heaven as well as in earth , world without end : for no worship can be world without end , but that which shall be in heaven : and sure we are the worship whereby we christians glorifie god , in and by jesus christ , shall be in heaven : the jews worship , though in substance it was christian , yet the manner being figurative and typical , in extent it was but national , and in duration it was but temporal ; but the christians worship being wholly in spirit and in truth , in the manner of it is angelical , in the extent of it is universal , in the continuance of it is eternal : the same to all ages that it is in this , the same in heaven that it is in earth : it is not safe for christians to worship god so now , as they cannot worship him world without end . if they worship him now by his son , they may so worship him for ever : but if they worship him now by any other mediator , they are sure they must leave that worship behind them , when they leave this world : and therefore they are on the surer side who had rather not take it , then be forced to leave it . for the angels and saints in heaven do not go to god by one another , but all go to him by his son : and why should we men on earth go to him by any other , then by him by whom they do go with us now , and we shall go with them hereafter ? shall the church militant set up a communion of saints disagreeing in the worship of god from the church triumphant ? and why then doth the canon of the mass begin with an illative particle that hints a conclusion rather than a beginning , saying , te igitur clementissime pater per jesum christum filium tuum dominum nostrum supplices rogamus , : therefore o most merciful father we humbly beseech thee by jesus christ thy son and our lord , that thou wilt accept those our gifts and sacrifices ; why doth this particle therefore begin the prayers at the mass , but only to shew ( as saith the ritualist ) that the angels and saints in heaven have begun , and that we men on earth do but only continue and as it were conclude this sacrifice of praise and thanksgiving to almighty god ? and why then should we otherwise continue or conclude then they have begun it ? will they join with us in this our new worship ? or is that not a new worship ( meerly of our own inventing ) wherein they cannot , will not join with us ? since they glorifie god only in christ , how shall we venter to glorifie him in any other ? unless we will perswade god to accept one manner of glorifying him whiles it is our duty , and another manner of glorifying him , when it shall be our reward , and so make grace not the inchoation , but as it were the contradiction of glory ? or unless we will perswade our selves , that it is not best practising such songs on earth , as we know we shall sing in heaven , but such as we know we shall not sing there , if so be our singing them here , do not indeed keep us from coming thither , and from singing there : nor is this a causeless fear ; for he that in the case of his worship hath proclaimed himself a jealous god , hath in effect told us that in that same case it is the best and surest way for every man to have his fears and jealousies . those holy prayers and praises which are offered up to god through christ jesus , we are sure do glorifie him : and consequently we cannot but fear that those which are offered up unto him through any other mediator , or intercessor do not , cannot tend to his glory : nor is it either just or safe to appeal to the practise of gods church at any time , much less in the corruptest times , against the precept of gods word : for we cannot be assured that any church is his church but from his word ; and we are sure that we have indeed the determination of a most infallible doctor , if we can truly say that we have the determination of his spirit , in his holy word : for as what prayers go from man to god by our saviour christ are undoubtedly true worship : so what precepts come from god to man by him , are unquestionably true doctrine ; wherefore since , see thou do it not , i am thy fellow servant , and of thy brethren thaet have the testimony of jesus , worship god , is one of his precepts , and that twice repeated almost in the very same words , rev. . . & . . how shall we dare to do it , and not think to make his doctrine as well as our own worship , both alike questionable ? saint augustine gives us such a definition of a mediator as will quite exclude all but one , and that is our blessed saviour : qui pro omnibus interpellat & pro quo nullus , is verus est mediator ac intercessor noster , ( lib. . contra parmen . cap. . ) he that intercedeth for all , and none intercedeth for him , is our true mediator and intercessor . mark how he makes mediator and intercessor both one , though some of late would make a great difference betwixt them , by that new distinction of mediator redemptionis & intercessionis ; saying that christ alone is a mediator of redemption , but saints and angels may also with him be mediators of intercession : a distinction not known in aquinas his daies , who concludes positively that to be a mediator betwixt god and man , is proper only to christ , and proves his position by saint pauls words , there is one mediator between god and man , the man christ jesus , tim. . . he did not think of eluding this text by saying , mediator est duplex , redemptionis & intercessionis : a mediator is twofold , of redemption and of intercession ; for that had been to say , vnus est duplex , one is two , a singular is a plural ; for there cannot be the ground of a distinction unless there be two , and therefore a singular subject cannot be distinguished but by making one two , or a singular a plural ; and the apostle having said vnus mediator , declared the subject of his proposition so numerical and singular , that it could not be capable of a distinction : for it is not possible to make of one subject numerically the same , two specifically distinct : and it is evident that a mediator meerly of intercession and not of redemption , is not a mediator in the apostles account ; for he proves that christ only is a mediator for all , because he gave himself a ransom for all , ver . . how then can any be a mediator to intercede for me , who hath not been a redeemer to ransom me ? or why should i go to them for intercession , to whom i cannot go for reconciliation ? doth not the blood of christ speak better things then the blood of abel to my soul ? and why should i then not wholly pant and gasp after his blood ? is it not folly in me to leave the better and take the worse ? nay is it not impiety in me to neglect the son of god , and go a gadding after the sons of men ? to neglect the mediator god hath given me , and to set up others of my own makeing ? can i bestow any of my hope in praying to saints and angels , and none of my faith and charity go along with it ? or have i too much of these excellent vertues in my soul , that i could take or translate some part of them from my god , were they indeed to be fixed on any creature ? can i devote my self too much to a true invocation ? or , will not a false invocation set up a false religion , and a false religion calumniate the truth , and endanger the benefit of my redemption ? well then , & tutior & sanior pars must needs be my rule in a matter that so nearly concerns my saviours honour , and mine own salvation ; and i will leave the saints out of my prayers , because it is both safer and sounder so to do : for all the world cannot object against me for going to god only by his son , but i must object against my self for going to god by the best of his servants in conjunction with , much more in derogation to his son : wherefore i must resolve to let the saints stand in my calander , but not let them come into my liturgie , for fear i should either exclude my saviour out of his own office of intercession , or at least exclude my self and my prayers out of the blessing of his communion : for this i am sure of , he will not join with me in my prayers which i make to any but only to his father ; and it is dangerous for me to pray without his intercession , if not damnable for me to pray out of his communion : wherefore though others be careless in this point who pretend to a perfection , if not to a supererogation of righteousness , yet i have work enough to pray against my sins , dare not willingly admit a sin into my prayers ; for it was the curse of judas , let his prayer be turned into sin ; and i dare not venter to bring that curse upon my self : for i that now ask pardon for the sins of my prayers , if i make my prayers more sinful then my infirmities do make them for me , what shall i have left whereby to ask pardon for the sinfulness of my sins ? i will therefore ever give god humble and hearty thanks , that he hath caused me to be educated in a church which hath taught me to make my addresses to him only in and by his son ; and i wil never cease so to make my addresses to him , in behalf of that distressed and oppressed church ; for he that hath given us the parable of the importunate widow , to this end that we should alwaies pray and not faint , will certainly hear our prayers and the prayers of his church that is now a widow , and therefore brought to the state of widow-hood and desolation , because we her sons have hitherto been so slothful and sluggish in our prayers , suffering them infinitely to out-strip us in the practise , who came far short of us in the purity of devotion , and not shewing that zeal towards the eternal son of god , which others have shewed and do still shew towards their petty deities ; this our abominable neglect or rather contempt of god , hath made him jealous , and his jealousie hath made him for a while cast us off ; but we hope he will not cast us off for ever even for his truths sake , for his mercies sake , for his names sake ; yea though we have slighted his truth , abused his mercy , and blasphemed his most holy name ; by throwing away our prayers with as much fury as if truth had been a lye , invocation had superstition , and piety had been idolatry ; yet we will still hope that he will not cast us away for ever , for his sons sake , because in him he is well pleased , though with us he be most justly displeased : for in him alone , in his merits , in his righteousness , in his intercession , have we called and do call for grace and mercy ; and therefore cannot doubt but in him and for his sake we shall be heard at last and relieved , and shall see the salvation of our god : for the unrighteous judge himself could say , though i fear not god , nor regard man , yet because this widow troubleth me i will avenge her , least by her continual coming she weary me ; much more shall the righteous judge say so : yea o lord we know that thou fearest not thine enemies , but yet regardest thy servants , and therefore we thy most unworthy servants will never leave troubling thee with our continual addresses , nor wearying thee with our daily prayers , till thou arise and maintain thine own cause , and either avenge our injuries , or vindicate our innocency : if our church was once thy spouse , she is now thy widow ; o let not her , nor us for her , cry any longer in vain to thee : but we beseech thee to avenge her of all her enemies , not by confounding , but by converting them : for this will be a vengeance worthy of thy justice and of thy mercy both together , when thou shalt indeed destroy the sin , but yet save the sinners : however we cannot but profess our selves so well assured of the truth of our religion , whiles we adore and worship thee only in thy beloved son , that though all the world discountenance , yet we dare not discontinue , much less forsake it ; and though for our many and grievous sins , thou still suffer us to be eaten up like sheep , and sellest thy people for nought , and makest us to be rebuked of our neighbours , and to be laughed to scorn , and had in derision of them that are round about us , yet we will not forget thee , nor behave our selves frowardly , much less falsly , in thy covenant ; nor suffer our hearts to be turned , nor our steps to decline from thy way . yea though thou still more and more smite us into the place of dragons ( creatures that are both mischievous and venemous ) and cover us not only with the shadow , but even with the body of death ; yet we will ever resolve , and we beseech thee to confirm and consummate our resolution ▪ ) not to forget the name of our god , nor to stretch out , or hold up our hands to any strang god ; for thou hast told us , this is life eternal that we might know thee the only true god , and jesus christ whom thou hast sent , ( john . . ) lord , we desire so to know thee as to love thee , so to love thee as to worship thee , so to worship thee as to glorifie thee , so to glorifie thee in this world , as to be glorified by thee in the world to come ; thou hast commanded us to forsake all to follow thee ; lord make us readily to obey this command , that we may so follow thee , as at last to come to thee , to be with thee , and to abide in thee for ever . for those who saw thy son but in tpyes and figures , have taught us this lesson of sincerity and of constancy , not to be careful to answer any of our adversaries in this matter : but readily and chearfully to say , our god whom we serve is able to deliver us ; and he will ( in his good time ) deliver us : but if not , be it known unto all the world , that we will not worship the images which our fathers have set up , nor the imaginations which our children are now setting up ; for our god is too spiritual to be worshipped with images , and too substantial to be worshipped with imaginations : he is a spirit , and they that worship him must worship him in spirit and in truth , ( joh. . . ) his worship hath too much of spirit to consist in images , and too much of truth to consist in imaginations : wherefore we knowing that our worship of god is both in spirit and in truth , are sorry to see that any should oppose it , ( for it is prodigious , as well as odious , for any christian to oppose the glory of christ ) but will not give them that occasion of joy , to see that their opposition should make us forsake it ; for he that hath said , seek ye after god , and your soul shall live , ( psal . . . ) hath taught us to say in our doctrine , what shall we do with a religion that seeks after any but god , since our soul cannot live in any but in him ? and much more hath he taught us to say in our devotion , lord , we make our prayer unto thee in an acceptable time : hear us o god in the multitude of thy mercies , even in the truth of thy salvation , psalm . which is a prayer in times of persecution for the cause of religion ; for as long as we make our prayers only to thee o lord , we are sure that we do pray in the truth of our religion ; and therefore may not doubt but thou wilt at length hear our prayers in the truth of thy salvation ; and that for our blessed saviours sake , to whom with the father and the eternal spirit be all honour and glory now and for ever , amen . christ glorified in his ascention . the prooeme . that our blessed saviours ascention is not so truly observed by our commemoration , as by our imitation ; and the manner how to consider the history of his ascention . there is no blessing of christ but imposeth upon a christian the necessity of commemorating it ; and withall affords him exceeding great joy in its commemoration , if he so observe it with other christians , as also to imitate it with good christians . for at saint luke gives a full definition of christs gospel , when he calleth it a treatise of those things which jesus did do and teach , acts . . as if he had said , a book that containeth christs sayings and doings : so may we give this definition of a true gospeller , or of a good christian , he is a lively representer of the sayings and doings of christ ; of the sayings of christ by his profession ; of the doings of christ by his practise and imitation : for that man alone hath a true faith in the passion , resurrection and ascention of christ , who sheweth his faith by his works , dying with christ that he may live to him ; rising with christ that he may live with him ; and ascending to christ that he may live in him ; who sheweth his faith in christs cross by crucifying his own sinful lusts , in christs resurrection , by rising to newness of life : and in christs ascention , by ascending thither in heart and mind , whiher his saviour is gone before him . thus did the holy apostles follow their master with their eyes and with their hearts , when they could not follow him with their bodies ; they looked stedfastly towards heaven , as he went up , acts . . surely the more to fix their hearts on him when he was above : and so must we too ; we must go up with him thither , that we may tarry with him there ; accordingly as christs own church hath taught us to pray , grant we beseech thee almighty god , that like as we do believe thine only begotten son our lord to have ascended into the heavens ; so we may also in heart and mind thither ascend , and with him continually dwell , who liveth and raigneth with thee and the holy ghost , one god world without end : which is such an heavenly prayer , that we are infinitely bound to bless god for putting it into our devotions , but yet more bound to beseech him that he will also put it into our lives and conversations . for which cause i will enlarge my considerations concerning the ascention of our blessed saviour : and as binius in setting down that vast and voluminous council of ephesus , digesteth his work into three tomes , in the first tome reciting , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the acts before the council : in the second tome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the acts done in the council ; in the third tome ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the acts done after the council ; so will i consider the history of our blessed saviours ascention , first insisting upon those things which are recorded before it , his apparitions , his instructions , his consolations , and his benedictions : secondly , insisting upon those things which are recorded concerning the manner of his ascending : and lastly insisting upon that one thing which is recorded of him after he was ascended , viz. his sitting at the right hand of god. and i have warrant enough so to do from the two pen-men of that very history : for saint mark describeth the ascention with reference to christs apparitions upon the very day of his resurrection , though that was full fourty daies before he ascended ; for so we read , mar. . . afterward he appeared unto the eleven as they sate at meat , and upbraided their unbelief and hardness of heart ; which apparition was clearly on the very day of his resurrection , unless we will say , that unbelief and hardness of heart remained in the apostles , when it scarce remained in any of the other disciples : for he had appeared unto them no less then five several times on that very day , for the confirmation of their faith : and yet without any mention of more apparitions , it followeth , v. . so then after the lord had spoken unto them , he was received up into heaven . but saint luke describeth the ascention with the sending down of the holy ghost , which was not till ten daies after our saviour christ was actually ascended , as appears , acts . , . but ye shall receive power after that the holy ghost is come upon you : and when he had spoken these things , he was taken up ; the ascention is so placed in the narrations of these evangelists , as both to look backward to the feast of easter , and forward to the feast of pentecost ; to look backward upon the resurrection of god the son ; to look forward upon the descention of god the holy ghost : happily to teach all christians , that they must first arise from sin , before they can ascend up to god ; there 's the resurrection before the ascention : and that they must ascend up to god , before they can receive the gifts and graces of his holy spirit ; there 's the ascention before the coming of the holy ghost . however this is ground enough for me to look a little backward and a little forward in my considerations of the ascention , because the evangelists have thus related it with its antecedent apparitions and words , and with its consequent exaltation , or sitting on the right hand of god. cap. i. christ considered before his ascention . sect . i. christ considered in his apparitions before he ascended ; as to mary magdalen , and to saint peter , &c. the wrong use that hath been made , the right use that may be made of those apparitions . it is much to be observed ; that since in the gospel are mentioned but ten apparitions of christ between his resurrection and his ascention , yet no less then five of them are recorded on the very day of his resurrection ; for he appeared five several times , to several persons , on that same day : which durand would perswade us the latine church did intimate in her very church musick of that day , singing that invitatory hymn , the lord is risen indeed , in the fift musical tone ; et est quinti toni , propter quinque apparitiones domini in ill● die , saith he . this anthymne , surrexit dominus verè , the lord is risen indeed , is sung in the fift tone , because the lord appeared five times on that very day ; this is an elegant way of teaching mysteries , by musical tones ; somewhat above that gross invention of turning pictures into lay-mens books ; but yet whatsoever is to be said of the musick , we are sure the thing it self is consonant to the truth ; for our blessed saviour did appear five several times on the very day of his resurrection , that as soon as he had raised his own body from the grave , he might raise his apostles souls from incredulity , and prepare them to receive those heavenly doctrines pertaining to the kingdom of god , concerning which he resolved to speak with them from that day till the time of his ascention . the first apparition was to mary magdalen alone , as saith st. mark , now when jesus was risen early the first day of the week , he appeared first to mary magdalen , out of whom he had cast seven devils , mark . . which must needs be the grand comfort of any sinfull , and sin-sick man that though he hath very impure and unclean thoughts and inclinations which do possess him , like so many devils , yet if he fly to his saviour for relief , he will immediately cast out those devils , and likewise shew himself unto him in the bright beams of his grace and mercy , as soon as to others that can boast of a much greater purity : but yet sure this first appearing of christ to mary magdalen , did neither give nor bespeak her any priviledge or prerogative above others ; it only shewed that he who came into the world to save sinners , would not have them discouraged or dis-heartned because of their sins , after their consciences had been throughly purged from dead works by faith and repentance . yet some men in these latter ages of the church , thinking those had a real preheminence above others to whom christ first shewed himself after his resurrection , would needs phansie our blessed saviour to have appeared first to his own mother ; so durand in his rationals , ( lib. . in rubrica de septem diebus post pascha ) quidam dicunt , in ipsâ etiam resurrectionis die primò apparuit matri ; some men say that on the very day of his resurrection he first appeared to his mother ; which is directly contrary to the text ; for if first to his mother , then not first to mary magdalen ; these men were so resolved to accumulate preheminencies upon the blessed virgin , that they feared not to invade the text , meerly to force upon her this imaginary priviledge or prerogative . the like is baronius his logick , ( anno christi . num . . ) vnde inferri potest in titulo crucis domini , non eo ordine quo recensentur ab evangelistis , inscriptiones esse positas : his drift being to advance the latine tongue , ( that all the world forsooth might use it in their liturgies ) he would fain perswade us that the inscriptions upon our saviours cross were not reckoned up in order as they were written , but that the latine was before the hebrew and the greek inscriptions . his aim was to extoll his churches language ; but this was no right way of extolling it , to give it a priority of order against the text , nay against the reliques of our saviours cross , that are daily shewed and worshipped at rome , where the first inscription is in hebrew , the second in greek , the last in latine ; so that either baronius is false , or the reliques are false , saith causabon , ergo vel baronius falsus , vel reliquiae falsae . it seems he thought not of the reliques , or happily he would not have disproved them ; but t is evident he thought of the text , and cared not to disprove that ; this is the jumbling of scripture , which some will rather use then want arguments to justifie their own parties or phansies ; one saith the latine was first written , though the hebrew and greek be first named ; others say , though mary magdalen was first named , yet she was not first meant , but that the blessed virgin mary must step in before her . these divines are not so moderate , so ingenuous in their divinity , as gregory naz. was in his poetry , in his tragedy of christus patiens . for although he allows saint mary magdalen to say to the blessed virgin , ( as he supposeth them both going together to the sepulchre , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sure you shall see him above any other , yet when christ comes indeed to be seen , t is mary magdalen first spies him , and first speaks of his appearance . for when the text saith expresly he appeared first to mary magdalen , t is no less then blasphemy to say he appeared first to his own mother ; for it is in effect to contradict the holy-ghost , and to call that second which he called first . the second apparition was to the same mary magdalen together with other women , even those who had prepared their spices and ointments , luke . . & . o my god , let me never cease to prepare for thee spices and ointments , even the sweet odours of praise and thanksgiving joyned with the tears of an unfeigned repentance and the oyle of good works , that the sun of righteousness may arise to me with healing in his wings , and shew me the light of his countenance , and i may be healed of all those wounds whereby i have so long weakned , and so grievously tormented mine own soul . the third apparition was to saint peter alone , as saith saint paul , cor. . . he was seen of cephas , then of the twelve , which is saint peters ninth prerogative in bellarmines account ; nona est quod christus resurgens primùm omnium ex apostolis petro se videndum praebuerit ; ( lib. . de pontif. rom. cap. . ) but if this third apparition to saint peter , did advance him above the rest of the apostles , how did not the first apparition to saint mary magdalen , advance her above saint peter ? why should we not rather suppose , that our blessed saviour made such haste to appear to saint peter , because he knew he was still under the sorrow and burden of his threefold denyal ; for some of the antients were of opinion that saint peter never left weeping for denying his master , from the time of his death tell he saw him risen again from the dead : so sabellicus , lib. . exemp . cap. . tribuunt lachrymis impendisse , &c. he wept bitterly all those three dayes wherein he had lost his master ; and the rather certainly , because he had denyed him , before he lost him ; this reason is in effect the same with that before , concerning the first apparition to saint mary magdalen ; and t is more agreeable with true divinity to magnifie saint peter for his repentance , then for his primacy ; and questionless he himself had rather be so magnified ; however this we are sure , that some very good divines have given us this same gloss , though upon another text : for upon those words of saint mark , go ●ell his disciples , and peter , ( mar. . . ) the reason why saint peter is particularly named , is thus given by theophylact , ut scrupulus illi adimeretur quo poterat jure solicitari , ne propter trinam abnegationem , discipuli jure excidisset , to take that scruple out of his mind which might then justly trouble him , least by thrice denying his master , he had lost the priviledge or right of a disciple , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( are the fathers own words , ) christ first appeared to saint peter , that he might shew him , he was not cast off because of his threefold denyal . the same reason is in effect given by saint chrysostome , as saith the learned causabone , in these words , because he alone had denyed his master , and had reason to be afraid of appearing in his presence . the same reason is moreover given by saint gregory the great ; si hunc angelus nominatim non exprimeret , qui magistrum negaverat , venire inter discipulos non auderet : if the angel had not particularly expressed his name who had denyed his master , he would never have durst to come with the other disciples : all those expositions are cited by causabone against baronius , in his sixteenth exercitation , for alledging this text to prove saint peters primacy . and to all these i will add yet one more , the exposition of one as much addicted to the papacy as baronius , but much more to substantial divinity , and that was franciscus lucas brugensis , who thus glosseth the words , dicite discipulis , & petro ; petrum nominatim exprimit ne ille existimaret se ex discipulis non haberi , qui praeceptorem negâsset ; ne putaret se loco excidisse , qui turpiter adeò offendisset : sciret contra , se ob poenitentiam , quae & deo placuerat & angelis , in gratiam ac pristinum inter discipulos locum receptum esse , sibique proinde ut capiti , caeteros in galilaeam esse ducendos : he expresly nameth saint peter , lest he should think himself not one of the disciples , who had denied his master ; lest he should think himself fallen from his place , who had so shamefully offended ; contrary , that he might know how by his repentance , which had pleased both god and angels , he was restored into favour and to his former place among the disciples , and that all the rest should be gathered to him as to their head , in galilee . he was willing enough to bring in the primacy , ( as appears by this last clause ) but he would by no means leave out the repentance ; taking it for granted that our blessed saviour had the greatest regard to saint peter , because he saw him so exceeding penitent . o my god , give unto me a heart truly sorrowful for what evil i have committed and daily do commit , that thou maist give unto me a heart truly thankful for what good i have received and daily do receive , and that thou maist make me fully capable of receiving the greatest good thou hast in store for a penitent sinner , even the forgiveness of my sins , and the comfortable assurance of that forgiveness sealed unto my conscience by the testimony of thy holy spirit , and the amendment of mine own sinful life , that so thou maist shew unto me the merits of my saviour , and give unto me the joy of his salvation . o thou who of thine infinite mercy and inestimable goodness hast granted repentance unto life , ( act. . . ) grant me also thy grace to repentance , that i may live in continual sorrow for my sins , and may have thy comforts in my sorrows , looking for that blessed hope , and the glorious appearing of the great god , and our saviour jesus christ ; ( tit. . . ) the fourth apparition , which our blessed saviour made on the very day of his resurrection , was that to the two disciples as they were going to emmaus : which was next after that to saint peter ; for it is plain that when they returned to hierusalem , they found the eleven gathered together , saying , the lord is risen indeed , and hath appeared unto simon , ( luke . . ) and how was it that he appeared to those two ? the text saith , they talked together of all those things which had happened , and it came to pass that while they communed together , and reasoned , jesus himself drew near , and went with them , ( luke . , . ) they were making great lamentation that the cheif priests and rulers had condemned to death and crucified one that was a prophet mighty indeed and word before god and all the people , ( vers . , . ) for as yet they took christ only for a prophet : could the loss of one prophet so afflict them ? and shall not the loss of many prophets more grievously afflict us ? can we see the destruction of a whole national church , wherein god was so truly glorified , and gods truth so impartially maintained , to the envy of her enemies , to the admiration of her friends , and not be troubled for gods sake , as well as for our own , that we should be so grosly unthankful to god for not removing his candlestick , as our selves meerly out of wantonness , playing with the light to put out the candle ? can we see the desolation of so many prophets together , ( as if they had rather been felons then prophets ) without tears in our eyes , complaints in our mouths , and sorrow in our hearts ? is it not a most terrible sight to see a whole member at once torn away from christ's mystical body ? or can there be any thing more terrible then this dividing of a member from the body , unless it be the dividing of the body from the head ? and where the one is actually done , may not the other justly be feared ? in such a dismal conjuncture of so many sins and sorrows together , ( but yet more sins then sorrows ) what hath any good christians left to do but to go to emmaus , to retire himself to some place of solitariness , and there to lament and bewail his own sad condition , that by his sins he hath caused so many labourers to be cast out of the lords vineyard , when as he is no more able by his righteousness to deserve , then others are able by their power to make so much as one true labourer : and sure he is , he can never want such lamentations as god will accept , whilst he hath such as god himself hath made , and practised ; and such are to be had in the lamentations of jeremiah . for god the holy-ghost made those lamentations , and the prophet uttered them in the person of god the son ; so that the badness of the occasion being more then recompenced by the goodness of the company , let him sigh with himself and say , is it nothing to you , all ye that pass by ? behold and see if there be any sorrow like unto my sorrow , which is done unto me ; wherewith the lord hath afflicted me in the day of his fierce anger , lam. . . for he may well say this , when he cannot but say what follows , cap. . ver . . the lord was an enemy , he hath swallowed up israel , and he hath violently taken away his tabernacle ; he hath destroyed his places of the assembly ; the lord hath caused the solemn feasts and sabbaths to be forgotten in zion , and hath despised in the indignation of his anger the king , and the priest ; i will then leave the pomps and vanities of this wicked world before they leave me , and go to emmaus , to some place of privacy , and there sit down and consider what i have lost , ( not of my temporal , but of my spiritual inheritance , ) that i may accordingly bewail and lament my losses ; for i who regarded not my saviour as the mighty god , the everlasting father , the prince of peace ( isa . . . ) must now regard him as he is despised and rejected of men , a man of sorrows and acquainted with grief , ( isa . . . ) till by my hearty sorrow and incessant supplications i may get him to return again as it were by a glorious resurrection after death , and in his power as the mighty god to restore his church , in his mercy as the everlasting father to bless it ; and in his dominion as the prince of peace , to govern and establish it for ever : thus had i rather suffer with him in his shame , then reign with his enemies in their glory ; and i shall rejoyce more in my sorrows , then they shall in their joyes ; for in their joyes , they may if they will , see their sins ; but in my sorrows , i shall see my saviour . the fifth and last apparition which our blessed saviour made on the day of his resurrection , was that which saint mark hath recorded in these words , ( cap. . ver . . ) afterward he appeared to the eleven as they sate at meat , and upbraided them with their unbelief and heardness of heart , because they believed not them which had seen him after he was risen . our blessed saviour upbraided them , yet were they more truly believers in their unbelief , then many of us are in our faith ; for saint luke faith , they yet believed not for joy and wondred ( luk. . . ) they believed not for joy and admiration ; but many of us so believe , as neither to rejoyce nor admire at the grounds of our belief ; in so much that their infidelity was much better then our faith ; for we have too hasty a faith , to have a sure and a sound faith , and that makes us fall away in these times of temptation , and rather then want temptation , become our own tempters : whereas if we did with the bereans examine whether these things were so before we believed , or with the apostles did rejoyce and admire to see them so when we believe , it would not be possible for those that can so easily turn the times , more easily to turn our faith , but being sure that we are indeed in a true conjunction and communion with christ , we would never suffer any thing of this world to separate us from that holy conjunction , nor to divert us from that blessed communion . thus it is for want of joy and admiration that we dayly turn unbelievers , whereas the apostles did not yet believe for joy and wonder ; therefore were they the more true believers ; for what kept them from believing , did in truth strengthen their belief . and accordingly we may suppose our blessed saviour checked their incredulity , not so much that he might blame and reprove their faith , as that they might the more labour to increase and to improve it ; for that they could never have that faith too much setled and fixed in themselves , which they were now bound to preach to others : and withall , that they should not be soon discouraged in their preaching , if they found not the event presently answerable to their pains , since it was long before they themselves did believe , though they had met with infinitely a far better preacher : for this rule , when thou art converted , strenghthen thy brethren , ( luk. . . ) holds not only in the substance but also in the degree of that charitable duty , those being bound to take the greatest pains in converting others , who most know , how much the spirit of god hath laboured about their conversion ; for he that considers how long his saviour hath tarryed for him , will never think that he can tarry too long for his brother . and yet there is one more particular very observable in this apparition , that it was when the apostles were gathered together to hear what saint peter and the rest could say concerning their masters resurrection ; and as they thus spake , jesus himself stood in the midst of them , luke . . that is then , and not till then , he appeared to them , when they were thus prepared to receive him . o my god , make me zealously to follow all those means which thou hast given me of knowing thy eternal son , my blessed lord and saviour ; that pursuing after those means with an active industry , i may overtake them with a happy speed , and lay hold on them with immortal joy , and make use of them with unwearied care and constancy : let me never absent my self from the assemblies and meetings of thy apostles , the guides and governours of thy church , for fear i should lose the opportunity of seeing thee , whilst i am absent from them ; for thou hast promised to be with them alway , even to the end of the world ; if therefore i will not be with them , how can i hope thou wilt be with me ? for surely of all men that are gathered together in thy name , upon the face of the earth , they are most so gathered whom thou hast commanded to gather others , and therefore thou hast promised to be most in the midst of them ; for as much as they are thy trustees , whom thou hast entrusted with thy name , and with thy truth , and with thy blood ; with thy name , lest atheists should blaspheme it ; with thy truth , lest hereticks should corrupt it ; with thy blood , lest apostates should prophane it ; o then let thy unworthy servant be alwayes gathered together with them , that i be never guilty either of atheism , or of heresie , or of apostasie : and when i am gathered together with them , make me to open mine eyes to look , and mine ears to hearken diligently after thee , and not only after them , that thou mayest open my heart to receive thee . and make all guides and governours of thy church still to follow the footsteps of thy apostles , and to enquire what is written in the law of moses and in the prophets , and in the psalms concerning thee , ver . . for how shall they know thee , to whom thou dost not reveal thy self ? or where dost thou reveal thy self but in thy word ? then opened he their understanding , that they might understand the scriptures , ( luke . ) that is , when they had used all the means they could to understand them , then and not till then he opened their understanding . and who can tell but t is a judgement immediately from god , and a judgement worthy of god , inflicted upon many great scholars , not to understand the scriptures so much to their salvation , as some private unlearned men do understand them ; because they had rather cast their reproaches then their affections upon gods most holy word , inventing arguments to keep others from reading it , whilst they should be making prayers that god would bless their own reading of it ! for unless he that hath the key of david open the understanding , in vain do we labour to open the text : wherefore the church of england did upon unquestionable grounds recede from the latine liturgy in the second sunday of advent , to bring in this most excellent prayer , blessed lord , which hast caused all holy scriptures to be written for our learning , grant that we may in such wise hear them , read , mark , learn , and inwardly digest them , that by patience and comfort of thy holy word , we may embrace and ever hold fast the blessed hope of everlasting life which thou hast given us in our saviour jesus christ ; i doubt not but the church might for her liberty have changed more of those collects then she thought fit to change , but infinitely bless god that she valued her christian charity above her christian liberty , so that she hath never at all changed but for the better ; not desiring to depart from other christians , but only to come nearer to our saviour christ : and truly when the contest was once broached , between the church and the scriptures in point of authority , ( the most unhappy contest that ever was broached among christians , for some church men ; by laying aside the authority of christ did in effect teach other men to lay aside the authority of the church ) i say when this unhappy contest was once broached between the church and the scriptures in point of authority , it was high time for our church to cleave to the scriptures , that she might profess her desire and intention of remaining truly christian , wherein she did but follow saint peters own example , saying , lord , to whom shall we go ? thou hast the words of eternal life : john . for surely our blessed saviour did not bring down with him the words of eternal life to carry them back again to heaven , but to leave them here on earth ; and where hath he left them , if not in the holy scriptures ? wherefore since christ himself alledged the scriptures to confirme the apostles in their faith , who yet believed because they had seen him with their their own eyes , ( john . ) how shall any christian church deny the people to read the scripture , &c. and not hinder the confimation of their faith in christ ? for when the church hath done all that she can to make true believers , she must confess that their faith doth not stand in the wisdom of men , but in the power of god ; ( cor. . . ) and that the word of god is the chiefest instrument of his power , according to that of the holy apostle , for the word of god is quick and powerfull , and sharper then any two edged sword , piercing even to the dividing asunder of soul and spirit , and of the joints and marrow , and is a discerner of the thoughts and intents of the heart , heb. . . in which words , the spirit of god setteth forth the excellency of the word of god , from its nature , and from its effects : from its nature that it is quick and powerfull , neither a dull nor a dead letter , but quick in motion and powerfull in operation ; from its effects , that it pierceth , that it devideth , that it discerneth the thoughts and intents of the heart ; piercing the thoughts by entring into the botom of our hearts , to make us sound and sincere christians against hypocrisie ; dividing the thoughts by separating good from evil , truth from falshood , in our religion , to make us orthodox christians , against heresie ; and discerning the thoughts , by shewing us the first truth and the chiefest good in our religion , to make us firm and constant christians , against apostasie ; for that man never yet discovered christ in his religion , who could be perswaded to fall away from it . he was at the best but a divider of the truth from falshood , he was not a discerner of the first truth in that truth which he professed ; for then he would have been immovable in his profession ; wherefore if you would indeed perswade or rather tempt me , ( for t is properly a temptation , which induceth to evil ) to leave the scriptures that i may cleave to the church , you must first be able to shew so much in behalf of the church as is here said in behalf of the scriptures , or you were as good perswade and tempt me to quit my reason , that i may get religion ; or to cease to be a man , that i may begin to be a christian . sect . ii. the apparition to above five hundered at once , cleared : and christ considered in his instructions before he ascended ; that these instructions are more particularly to be observed , as more directly conducing to the constitution , and the conservation of his church ; those instructions briefly explained , as they are set down , mat. . , . the proper work of a christian is to consider and contemplate his saviour christ , in all his sayings and in all his doings ; ( for never any speak like him who was the eternal word of god , never any did like him who was the eternal son of god : ) but more particularly in those which come neerest his ascention ; for all those his sayings and doings do more immediately and directly concern the constitution and the conservation of his church , it pleasing the blessed redeemer and lover of souls to give his special directions and instructions to his holy apostles , when he was even now to be taken away from them ; that so he might leave behind him in their minds the stronger impressions of his all-saving truth , and the greater assurance and perswasions of his everlasting love . wherefore though no one word that ever our blessed saviour was pleased to speak either concerning his love towards us , or our duty towards him , should be let fall to the ground without our observation , because he was so much our friend : yet the words that he spake last of all should most diligently be received , most carefully retained , and most conscionally regarded , because they were the words not only of a loving but also of a parting friend : and by consequent such words as should both represent him , and comfort us during his absence , though never so long , and keep him in our remembrance till his coming again , when he will undoubtedly exact a severe account both of the ministers & of the people how they have observed those words . for this cause though our blessed saviour did after the day of his resurrection , make five more apparitions before his ascension , as that after eight dayes when s. thomas was now with the rest of the apostles , joh. . . and that to his disciples who went a fishing , joh. . . and that to his eleven disciples on the mountain in galilee , mat. . . and those two spoken of by s. paul which are not at all mentioned by the evangelists , the one to above five hundred brethren at once , the other to s. james alone , cor. . , . yet i will omit all these , because the words he spake to his apostles , were spoken on the very day of his resurrection as well as at the time of his ascension : only i cannot but wish that beza had spared his criticism upon s. pauls words , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod si vero scriptum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i. e. quinquaginta ; non certè mirum est quingentos hic fratres commemorari quum postea coacto universo coetu , numerentur duntaxat centum & viginti , act. . . what if it were at first written by the numeral letter● , which signifies fifty , ( and that fifty come after to be made five hundred ) for we see that all the disciples who were in jerusalem at s. peters first sermon were but . he is afraid of an imaginary miscief , but fals into a real inconveniency ; the mischif was meerly imaginary , as if s. paul to the corinthians had clashed with s. luke in the acts ; whereas saint luke saith not there were then in jerusalem , but . disciples , only there were but one hundred and twenty of such note , as the apostles had called together to consult about the election of a new apostle ; accordingly he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of the names , that is , such as were notorious and eminent in the church , not denying but there might be many hundreds of the inferiour sort of people , ( which are called by the poet , sine nomine turba , the common sort that are without a name ) who were at that time reckoned among the disciples , though they had not been called to the election of saint matthias : thus the mischief he feared was meerly imaginary , but he fell into a real inconveniency : for this supposition , that it is possible there should have been such chopping and changing in the text , tends directly to the enervating of the authority of the scriptures , and the fidelity and veracity of the catholick church ; for both greek and latine churches do now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five hundred ; and if they read not now as they found it delivered to them , they are defective in their veracity ; if it was not delivered to them ; as it was at first written , their forefathers were defective in their fidelity ; for this is too great a change to come in by the mistake of a writer , though it is very improbable that the whole church should be so careless as to suffer any such mistakes ; however in this particuler eusebius will justifie our present reading of the text against all conjectures whatsoever ; for he lib. . histor . eccles . cap. . setteth down this very apparition of our blessed saviour , totidem verbis , not by numeral letters , but in so many several express words as saint paul had before , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is an undeniable argument that these words were so writ at large from saint pauls own hand . having given this hint only out of zeal to gods holy word , which must sway my faith against the practice of whole churches , much more against the phansies of private men , i pass to the words which our blessed saviour spake immediately before he ascended ; for without all question he then again repeated them , though he had spoken them several times before ; saint luke records them as spoken on the very day of his resurrection , luke . . saint john records them as spoken , also on the very same day , john . , , , . saint mathew records them as spoken after that day , sc . on the mountain in galilee , mat. . , . and saint mark records them as spoken both on the day of his resurrection , for so was the apparition to which he annexeth them , and also on the day of his ascension , for such is the manner of his annexion ; so then after the lord had spoken unto them , he was received up into heaven ; for what was it that the lord had spoken unto them , but these words concerning the discharge of their apostolical office or function , go ye therefore and teach all nations , &c. which is yet more evidently attested by saint luke , acts . . where it is said , when he had spoken these things , ( that is those things which concerned their function ) whiles they beheld , he was taken up ▪ for saint matthew's go ye therefore and teach all nations ; and saint m●●k's , go ye into all the world : and saint lukes , ye are witnesses of these things : and saint johns , as my father sent me , even so send i you , do all of them concern one and the same office of preaching the gospel , and administring the sacraments , and whatever else the apostles were bound to do in order to the gathering , or preserving , or governing the church of christ . and we cannot deny but these same words , or at least words to this effect , were solemnly spoken at three several times by our blessed saviour to his apostles , that is to say , on the day of his resurrection , and afterwards again in galilee , and yet a third time also after that immediately before his ascention , to shew what a necessity was laid upon them to discharge that sacred function , when he thought it necessary so often to repeat their charge , as if it had been his only business from his resurrection to his ascention . and doubtless , if we seriously consier the words themselves , we shall easily see and willingly confess , that as they did concern the constitution of the church at that time , so they do concern the constitution of the church at this day , and will concern both its constitution and conservation to the worlds end . i will accordingly explain them briefly , as i find them in the evangelists , yet so as to make saint matthew the standard for the rest , having already explained the words , as they are recorded by saint john : and thus saint matthew records the words , all power is given unto me in heaven and in earth ; our blessed saviour had all the power of heaven and earth given to him from the father , both as he was the son of god , and as he was the son of man ; as he was the son of god , so this power was given him by eternal generation ; as he was the son of man , so the same power was given him by free donation : partly at his first conception , by vertue of his union with the god-head , but more fully after his resurrection , for the merit of his death and passion : so that though he exercised this power in his life time by choosing apostles ; and instituting the holy sacraments , yet after he was risen again he exercised the same much more eminently in a threesold respect , quoad modum , quoad statum , quoad usum : first because he was possessed of it after a more excellent manner , as having merited it by his death : secondly because he was possessed of it in a more excellent state , as now being past all fear and danger of dying : thirdly because he was possessed of it for a more excellent end , as being how to use it , not for the conversion of one people , but of all the world , as it follows , go ye therefore and teach all nations : go ye therefore , relying upon my authority which is founded upon all power both in heaven and in earth , whereas any authority that can forbid you to go , is founded only upon the power in earth . and teach all nations , ) this the apostles could not do ; ( no more then they could continue to the end of the world ) in their own persons ; therefore our saviour christ speaks these words to their successors , as well as to them ; and so this precept was given to make good that promise , mat. . . the gospel of the kingdom shall be preached in all the world , for a witness unto all nations ; and then shall the end come . for the apostles themselves did not , could not , preach the gospel in all the world , and unto all nations : therefore they were to ordain others to preach it after them , nor may we suppose the ministers of the gospel to have been a temporary calling , or oppose them in their ministry , unless we will resist the fulfilling of cbrists promise , and do what we can to make truth himself a lyar . baptizing them in the name of the father , and of the son , and of the holy ghost ) the apostles were commanded to baptize in this form for three reasons ; . to distinguish christians from jews ; for they worshipped god only in the unity of essence as their creator ; but the christians are to worship him in the trinity of persons , as their creator , redeemer , and sanctifier . . to shew that here was nothing of humane invention or power to be given or received in baptism , which was in the name of god only . . to shew that there was great vertue and efficacy in baptism , even such as did concern our re-union with god , by remission of our sins , and sanctification of our souls , or why else should we be baptized in the name of god ? and also , that all that vertue and efficacy did wholly depend upon god alone , in whose name only we are to be baptized . and this efficacy of baptism is more fully expressed by saint mark saying , he that believeth and is baptized , shall be saved , mark . . where it is plain that the apostles are required to invite men to the christian faith and baptism by the promise of salvation ; and consequently are forbidden to preach salvation upon any other terms then those of believing and of being baptized : and those men who make so slight account of baptism , will one day find the heathens and infidels of syria to rise up against them in judgement , who said to their master naaman , my father , if the prophet had bid thee do some great thing , wouldst thou not have done it ? how much rather then when he saith to thee , wash and be clean ? king. . . for they dare not deny but they are as unclean as naaman was in his leprosie , unless they will deny themselves to be of the same mould and make with other men ; for david hath spoken in the person of every man that is born of a woman , behold i was shapen in iniquity , and in sin did my mother conceive me , psalm . . and they cannot deny but that god ( since naamans time ) hath most eminently sanctified the flood jordan , and ( in that ) all other waters , by the baptism of his well beloved son jesus christ ▪ to the mystical washing away of sin : and yet moreover , that not only the man of god , but also the son of god hath said unto them , wash and be clean ; unless they will divide the precept , wash , from the promise , and be clean , since the words have been in our saviours mouth , which the infidels durst not do when they were only in elisha's mouth . for it is most certain that baptism is necessary to salvation as commanded , ( wash ) and it is most probable , that it is also efficacious thereunto ( and be clean ) because it is commanded : for he that hath commanded it was able to make it so , nay rather hath made it so , to shew that he delighteth not in unnecessary or unprofitable commands : what need we then to say that baptism is necessary only as a profession of our faith , or as an outward sign or testimony of gods grace , whereas we may with much confidence and without any inconveniency acknowledge it to be moreover an instrumental cause whereby our blessed saviour is pleased to work grace and salvation ? for who can hinder the first cause to work by what instrument he pleaseth ? and sure we are , the word of god doth plainly ascribe unto baptism the operation of an instrumental cause in working the effect of grace , when saint paul calleth it the washing of regeneration , tit. . . which was the language he had been taught by god himself at his first conversion , saying to him by ananias , arise and be baptized , and wash away thy sins , acts . . wherefore we will conclude that both faith and baptism may be rightly called instrumental causes of our salvation , but in different respects ; faith as instrumental on our parts , whereby we prepare our selves for christ ; baptism as instrumental on christs part , whereby he prepareth us for himself : this being granted , which can scarce reasonably be denyed , we shall not delay our childrens baptism because t is instrumental to salvation on christs part , though not on their own ; and yet not tie god to outward means , because we acknowledge baptism to be instrumental to salvation only upon his own choice and appointment , and therefore he can save without it , if himself so pleaseth . nor shall we need fear a falling away from the state of salvation any more in the baptized infants , then in the believing men , since our blessed saviour in saying , he that believeth and is baptized shall be saved , doth suppose or rather include the same condition as alike necessary to both , to wit , of leading their lives according to their good beginnings : for the promise of salvation upon a mans believing and being baptized , is not absolute but conditional , that is to say , if he lead his life answerable to h●s faith , and to the grace given him in his baptism ; as if it had been said , his faith and his baptism shall save him as far forth as is possible for instrumental causes , or as far forth as belongs to them ▪ that is , they shall really and effectually conduce to his salvation , unless he himself be in the fault , and hinder their working , either by forsaking his faith , or by polluting and prophaning his baptism ; and not returning back again to god by his repentance . this interpretation must be given of our saviours words , as appears from the foregoing part of his speech , go and preach the gospel ; for t is most certain that he would not have his apostles preach any other gospel then what himself had preached , and that was , repent ye and believe , mar. . . wherefore repentance must also come in as a necessary condition to salvation no less then faith and baptism , because all men do fall away from the purity which they had through their faith , and through their baptism , by their daily sins ; and there is no promise of salvation to any man that continueth and abideth in his sins ; so that they must rise again by repentance or they cannot be saved . teaching them to observe all things whatsoever i have commanded you ] after you have made them my disciples by baptism , then keep them so by right doctrine , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is no more then discipulate omnes gentes baptizantes eos , make all nations my disciples , baptizing them ; so the command is to make disciples unto christ ; and the manner is explained how they are to be made , even by baptizing , not by preaching ; according to that of john . . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to make more disciples , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to baptize , are put for one and the same thing . and this may properly be the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , only to make disciples by baptizing them , without any preaching , or else the words cannot concern all nations ; for they cannot concern children , since t is in vain to labour to make them christs disciples by preaching , but not in vain to make them so by baptizing ; but if we will needs have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to teach , then we must distinguish upon the doctrine ; and these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so distinguished , as to shew that t is not the same doctrine which is to be zealously preached before , and after men are made christs disciples ; as if he had said , teach strangers and aliens the doctrine of faith to make them my disciples ; but teach converts and christians , the duties of life to keep them my disciples , and to make them good christians : though i must confess that epiphanius hath found out all this only in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he hath thus explained , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ( epiph. haer. herodiani . ) that is , bring them over from their wickedness to the truth , and from divers sects and heresies to one communion : which is all one with make them my disciples , or teach them to observe all my commands : whence we may gather this definition of christs disciple , he is one that observes all christs commands , and therefore carefully embraceth the christian truth , and as carefully maintaineth the christian communion ; whence it necessarily follows , that neither hereticks nor schismaticks are to be accounted christs disciples , since the one embrace not his truth , the other maintain not his communion . and lo , i am with you alway , even unto the end of the world . ) i that have the power of life and death , do promise or rather give you my actual assistance and favour and grace , as if i were still actually present with you ; and this presence of my power and grace shall never be taken away neither from you nor your successors as long as this world shall last ; so that both you and they ( for they are also necessarily included , since this promise cannot be made good without a succession in the ministry ) may cheerfully undertake and couragiously discharge your callings , notwithstanding all the contradictions and persecutions you shall meet with from disobedient and gainsaying people ; for i that am above all the world , have placed your doctrine above their contradictions , and your life above their persecutions ; and the worst they shall be able to do , shall be to send you the oftner to your master for instruction , or the sooner to your master for reward : surely the apostles understood more in this promise then we can express , and therefore they made neither excuse nor delay , when they were bid to go , though they were sent out into the wide world , already destitute , and very speedily to be afflicted and tormented ; of whom the worl●●as not worthy , if we consider them in their persons ; much less if we consider them in their calling ; yet were they sent into the world to be despised in their persons , and to be opposed in their calling , and sent with no other credential letters to countenance them , with no other guard to protect them , but only this , and lo i am with you alway . this was the answer that put moses to silence , though he had been almost refractory in objecting that he was slow of speech ; now therefore go , and i will be with thy mouth , and teach thee what thou shalt say , exod. . . this was the answer that silenced the prophet jeremiah , so that he replyed no more ah lord , i am a child and cannot speak , after god had once said unto him , be not afraid of their faces , for i am with thee to deliver thee , jer. . and this answer must silence all our objections in saint chrysostomes gloss , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : talk not to me of the difficulties that are in the work , for i am with you who make all things easie ; and if all things , then surely not only our doings , but also our sufferings in his service and for his glory : he will make all easie ; those who are called by him , shall labour with more ease then others loiter ; and suffer with more pleasure then others domineer : but those only are called by him to whom he hath said , go and teach : to those alone he hath given the command of teaching ; and to those alone he hath given this promise , lo i am with you alwayes : they that are concerned in the precept , ( which can concern no other but such as can justly plead a succession to the apostles in the ministry of the gospel ) are also concerned in the promise ; and they that are concerned in this promise , may turn preache●s with confidence , and preach with comfort ; but they that are not concerned in this promise , as t is to be admired how they can have the confidence to be preachers , so t is to be affirmed , they can have no true spiritual comfort in their preaching : nor would the world so abound with uncommissionated preachers ( that dares not abound with uncommissionated souldiers ) were not their confidence more in themselves , then in their saviour ; more in their own swords , then in his word , for the support of their preaching , which is a very sinful confidence : nor would such preachers be so zealously disposed to preach , did they not more rejoyce to advance their own then their saviours glory and interest , by their doctrine , which is a very miserable comfort . but i will conclude all with prospers gloss upon this text , as i find him cited by the learned brugensis , nolite trepidare de vestra infirmitate , sed de med potestate confidite , qui vos in hoc opere non derelinquam , non ad hoc ut nihil patiamini , sed quod multo majus est , praestiturus ut nullâ saevientium crudelitate superemini . be not afraid of your own weakness , but relie wholly on my strength ; for i will never forsake you in this work : not that you shall not suffer very much from your cruel adversaries , but that notwithstanding all their cruelties i will make you more the conquerours in your sufferings . sect . iii. that the words which our saviour christ spake to his apostles before he ascended , may be reduced to these three heads ; words of instruction , consolation , benediction : that the effect of them all is registred in the text , not left to unwritten tradition : that the apostles though thus instructed , comforted and blessed , yet preached not the gospel till the comming of the holy ghost upon them , whereby they had not only ability , but also authority , or mission and commission in a ful degree . it may not be amiss to consider some of our blessed saviours consolations and benedictions as well as instructions , which he bestowed on his apostles before he ascended : and to this purpose we may not unfitly reduce all the words which he spake from his resurrection till his ascension , to these three heads , verba instructionis , verba consolationis , verba benedictionis ; words of instruction , words of consolation , and words of benediction : or words of grace , mercy , and peace ; for like as saint paul said to saint timothy whom he called his own son in the faith , grace , mercy , and peace ; so did god from the beginning speak to his apostles , and so doth he still speak to all those whom he accepteth as his sons , ( though unworthy to be his servants ) the words of grace by instruction , the words of mercy by consolation , and the words of peace by benediction . saint luke saith our saviour was full forty dayes with his apostles after his resurrection , speaking of the things pertaining to the kingdom of god , act. . . he had so fervent a desire of teaching them , ( and in them us ) the right way of salvation , that he differred to enter into his own glory , which he had so dearly earned by his sufferings , till he had fully instructed and confirmed them in that way : he was willing to leave the impression of heaven in their hearts , before he was willing to take possession of it in his own body : oh that we did imitate our master in this his unspeakable charity ; for though it be above our expression , yet may it in some sort come under our imitation , by truly desiring and zealously promoting one anothers salvation : this would be indeed to shew , not to speak our selves christians ; this would be indeed not verbally but really to put on the lord jesus christ : he was unwilling to leave his apostles before he had given them all manner of instructions both how to teach and how to govern his church ; the one , that he might keep all after-ages from heresie , the other that he might keep them from schism : oh that all christians would accordingly consider what a grievous sin it is not to hearken to christs own teaching , not to obey christs own government ; and what a severe account he will call them to , when he shall come again as judge of quick and dead : for being hereticks against his doctrine ▪ put afterwards in writing in his word , or for being schismaticks against his discipline , put immediately in practice in his church . for if he kept himself forty dayes from heaven to settle his church , how shall any that is called a christian , think the best way thither is to unsettle it ? our blessed saviour gave instructions , and not only so , least we should think any thing of religion to be arbitrary , but he also gave commands that we should know and acknowledge all matters of religion to be necessary . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after he had given commandments unto the apostles , acts . . but where are these commands ? are they , or any of them , devolved down unto us only by unwritten tradition ? we dare not say so ; for that were to make the holy apostles so regardless of christs instructions , as to care to teach them only to those men who had the happiness to live in their dayes , since verbal tradition is as changable as the breath that derives it : whereas what is spoken of abel , is much more to be verified of saint peter or saint john , god testifying of his gifts , and by it ( that is by his faith ) he being dead , yet speaketh , heb. . . nay more , yet preacheth ; for the reading of the law of moses is called preaching , acts . . for moses of old time hath in every city them that preach him , being read in the synagogues every sabbath day , and if reading in the law of moses was preaching , who dares deny it to be so in the law of christ ? therefore the books of the new testament do certainly contain the instructions and commands which christ gave to his apostles by word of mouth during those forty dayes he abode with them ; and we need go no farther then the written word to know our saviours mind , for it is therein taught us either by precept or by promise , or by precedent ; and consequently what we find not there written for our instruction in one of these three wayes , that we must not ascribe either to his dictating or to their preaching , unless we will impute gross forgetfullness to the registers of christ , as not remembring all things necessary ( when as our saviour himself promised them such a comforter as should bring all things to their remembrance , joh. . . or supine negligence to the pen-men of the holy-ghost , as not writing what was necessary to be remembred : for if the words which job spake concerning christ were to be engraven with an yron pen & lead , in a rock for ever , joh. . . then much more were those words to be so engraven which christ himself spake to his apostles ; words ingraven in a rock with an yron pen are lasting , but they are not so legible unless they be also drawn over or coloured with lead to make them conspicuous ; so salomon iarchi glosseth this text : he would have the characters of his letters engraven with yron to make a deep impression : but after that , he would have those same characters coloured or died with lead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dare litteris aspectum nigrum ut cognoscantur ; that their black tincture might make them the more legible . and without doubt , our blessed saviour took such a course , that the main effect of his words should be so engraven as to be both lasting and legible , to the worlds end , when himself hath said , that heaven and earth shall pass away , but my words shall not pass away : mat. . . and amongst the rest , sure not his last words . saint luke records this for one of them , that they should not depart from jerusalem , but wait for the promise of the father , acts . . and this word doth our saviour christ still speak to every good christian , saying unto him , depart not from jerusalem , though it were in truth , what some have made it reputed by their false clamours , prophane , unclean , impure ierusalem ; for you may not hope to fare better then christ and his apostles whereever you stay , and you are sure not to fare worse then they did , though you stay in jerusalem . jerusalem the city of god , had been turned into sodom , a cage of unclean birds for its impurity ; into an aceldama , a field of blood for its cruelty ; yet here is such a promise annexed to it , as makes christs disciples willing to bear with the impurities and to bear the cruelties ; for it is an elisha promise , which signifieth , my god saveth ; and no wonder then if it hath the power of reviving the soul , as elisha's bones did revive a dead body ; and when the man was let down and touched the bones of elisha , he revived and stood upon his feet , kings . . so if the soul be let down never so low into the pit of destruction , yet if it touch this elisha , this promise of my god saveth , with a true and lively faith , it will make the man revive , and stand again upon his feet . and those men who are so ready to depart from our jerusalem for every petty dislike of the high priests and elders in it ( though the dislikes be rather phansied then found , ) do shew that they are not so well instructed in the faith as to know the promise of the father , or not so well grounded in hope and rooted in charity , as to wait for that promise according to the appointment of the son : he bids all tarry in jerusalem that look after his promises , and therefore doth not allow any to call jerusalem babel , much less to make it so , that either themselves or others may have a pretence to go out of it . but what was this particular promise of the father to the apostles ? it was the promise of sending the holy-ghost to enable them to be his wtnesses unto the uttermost parts of the earth . a promise which much concerns carnal men to look after , that they may have the spirit of god ; a promise which much concerns spiritual men , that they may have him more : both must tarry in jerusalem ; in the unity of the church ; for the mercy is not without the promise , and the promise is not without jerusalem : depart not from jerusalem , but wait for the promise of the father ; till therefore the carnal man shall need no spirit who hath none at all , and till the spiritual man shall need no more spirit who cannot have too much , both must pray for the peace of jerusalem , labour for the peace of the church , in their prayers and in their practises , neither may recede from the apostles nor from their successors , to whom was made the promise of the holy-ghost : and it is worth our notice , that though the apostles had fourty dayes conversation with christ , and were fully instructed in the knowledge of christianity , yet they did not presently go and preach the gospel ; nay christ himself bad them not go till they had received commission from the holy ghost : so that there are two things required to constitute a true preacher of the gospel ; ability , and authority ; or , mission , and commission : he must first be enabled to preach , by conversing with christ in his holy word : then besides his ability , he must also have authority or commission from the holy ghost , though not immediately by an extraordinary , yet mediately by an ordinary calling , or he hath not leave from christ to preach the gospel : for so it is said , acts . . but ye shall receive power after that the holy ghost is come upon you , and ye shall be witnesses unto me : without this coming of the holy ghost men may be witnesses to themselves , but they cannot be witnesses unto christ , because he hath not enabled or not authorized them : for which cause it is , that in the ordination of a minister , the bishop pronounceth those words of our saviour , ( the first bishop that ever pronounced them ) receive ye the holy ghost , thereby giving him a commission to be one of christs witnesses unto the people : for this promise of being baptized with the holy ghost , to be christs witnesses , did certainly belong to the apostles , not as members , but only as ministers of christs church : those words he spake to them only as his ministers , though other words he spake to them as his members . receive ye the holy ghost ] are words both of consecration and of benediction ; words of consecration , as they set a man apart for gods service ; words of benediction , as they enable and authorize a man to serve him : if not as a member , yet doubtless as a minister : if not by gratia gratum faciens , yet by gratia gratis data ( as the school distinguisheth ) if not by gifts and graces that tend to his own regeneration , yet surely by gifts and graces that tend to others edification : and as it is said , the lord blessed the seventh day and hallowed it ; so we may say , the lord blessed his apostles and hallowed them : for his hallowing was and is a blessing : and as our saviour christ is said to have blessed the bread and the wine , when he consecrated them to be his own body and blood : so he also blessed the apostles when he consecrated them to be his own peculiar servants , thereby shewing , that there cannot be a greater blessing then to serve him . and accordingly we must look on those words whereby he consecrated his apostles , as words of his episcopal benediction , no less then of his episcopal consecration . wherefore the ministers of the gospel , rightly ordained , are no less blessed then they are hallowed in their callings , ( whatever they may be , or may be thought in their persons ) and may comfortably make this answer to their revilers and persecutors , though they curse , yet bless thou , and let thy servants rejoyce , psal . . . or rather , thou hast blessed , and therefore we must , and will rejoice though they curse us : for he that loved the wages of unrigh●●ousness , could not with-hold from the world this word of truth and righteousness , he hath blessed , and i cannot reverse it , numb . . . so that unconscionable men by reviling their ministers whom god hath blessed , do in effect revile , though they cannot reverse , gods undoubted blessing and though by so doing they may hinder themselves , yet surely they cannot hinder their ministers from being the blessed of the lord : for saul in the midst of his apostacie and falling from god , when he was even now ready to butcher abimelech and all the priests , yet gave his testimony to this truth , saying unto samuel , blessed art thou of the lord : for so it is in the hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , benedictus 〈…〉 domino , blsseed art thou of or to the lord ; or as targum●enders ●enders it , blessed art thou before the lord ; though they be as a cursed thing in the eyes of men , yet they are blessed before the lord : let the world vilifie them as it pleaseth , yet doubtless god hath magnified them , in that he hath blessed them , and commanded them to bless in his name : and bless they must , though they be more and more cursed of those whom they bless ; for being gods ministers , they must speak no other but gods word , and his words are the words of blessing . the words of god in themselves are the words of majesty and verity ; calling for our fear and reverence , because words of majesty ; for our attention and diligence , because words of verity : and consequently calling for some of our reverence and attention to those who are entrusted with them , and licensed to say , harken to the word of god : the prophet isaiah said , hear o heavens , and give ear o earth , for the lord hath spoken , isa . . . where we find an undenyable connexion in the position , gods speaking and our hearing ; but a more undenyable confutation in the supposition , if he should speak and we not hear : for his words are words of majesty , able to bow down the highest heavens ; and words of verity , able to quicken the dullest earth : such are the words of god in themselves ; but to us ( blessed be his condescention and goodness ) they are the words of grace , mercy and peace : the words of grace by instructing , of mercy by promising , of peace by blessing : and this word of blessing is so much his delight , that he chose it for his very last word here on earth ; and whiles he was speaking this word , he was parted from them , and carried up to heaven , luke . . the word of blessing is certainly the word of peace , there being no peace in any condition or kind of life but meerly from gods blessing : therefore in every thing we go about , we should first look after gods blessing , then after our own peace and contentment ; for he doth justly punish us with the loss both of his blessing and our own peace , when we look for the peace either before or without his blessing , expecting contentment and satisfaction in such a thing as he will not , or in such a way as he cannot bless . whiles he blessed them , he was parted from them , and carried up into heaven : the last word in his mouth was blessing , and must be the last in ours if we hope to part from earth as he did , and be carried up into heaven : therefore let every word that comes from us be blessing , for fear it should be our last word : he that went up to heaven with blessing , will not take us up thither without it : saint peter could not forget that christ parted from him and the rest of the apostles , blessing them ; and takes what care he can , that cursing and railing should not make one man , and much less one church , part from another , and both part from the eternal son of god ▪ love as brethren , ( saith he to those of the despersion , that is , to several nations , much more to those of the same church and nation ) be pittiful , be courteous , not rendering evil for evil , or railing for railing , but contrariwise blessing , knowing that ye are thereunto called that ye should inherit a blessing , pet. . . . where we see that railing is opposed to blessing ; which opposition must teach us that not only blasphemies against god , but also revilings and reproaches against men ( especially those who have a peculiar stamp of god upon them , as our teachers and our governors ) are in the guilt , and consequently under the condemnation of cursings : and though this sin be now the common road of men upon earth , who blazen their own righteousness chiefly by others pretended sins , yet it can never be the right way to heaven : and we must forsake it , as we will stick to our calling , and to our inheritance ; knowing that we are thereunto called , that we should inherit a blessing : so that if we part not with this sin of rayling , it will either part us from our calling , or part both us and our calling from our inheritance : it will either make us to be no christians , or such christians as not to inherit a blessing : but what was this blessing , which our saviour at parting bestowed upon his apostles ? ( for we have yet only spoken of that which was on the very day of his resurrection , joh. . . ) may we not give a fair guess at it from that curse or malediction , since commonly used by his pretended vicar general , indignationem omnipotentis dei & apostolorum ejus , petri & pauli sentiat in aeternum ? may we not here put indulgentiam for indignationem , and avow that it came from our saviours own mouth by unwritten tradition ? if ever tradition will help out the text , let it be now , that we may not lose our saviours last word and his best word both together : but tradition cannot help us ; and sure we are from the text , that our saviour never taught his apostles to join themselves in commission with his father , ( creatures with their creator ) either to bless or curse , although not only they , but also their successors can rightly do both in his name , and by his power . we have here only a probable conjecture , that the benediction which christ gave to his apostles , was the same in effect which the apostles afterwards gave unto the church in his name , as having received it from his own mouth ; grace unto you and peace be multiplyed , saith saint peter : grace be with you , mercy and peace , saith saint john : it seems grace and mercy were reserved till christs ascention ; for we find only peace be unto you , after his resurrection ; and saint john hints a reason of it ; for the holy ghost was not yet given , because jesus was not yet glorified , john . . upon which ground we may not unreasonably build this position , that grace and mercy were reserved for benedictions after his ascention , or till the giving of the holy ghost . but seeing we cannot tell certainly the exact word of benediction which christ left to his apostles when he parted from them : we shall do well to lay hold on that which we are sure came from his own mouth whiles he was yet with them , even that recorded , luke . . blessed are they that hear the word of god and keep it ; that is , keep it in their memories , and in their consciences , and in their conversations : keep it in their memories , that it may sink into their consciences ; and keep it in their consciences that it may break forth into their lives and conversations : let us be sure to lay hold on this , and we shall be sure not to want his last blessing , though perchance we may not know it till we come to enjoy both it and him . cap. ii. christ considered , whiles he was ascending . sect . i. that the words used to express christs ascension , did manifest his twofold claim or title to heaven ; the one by inheritance as god , the other by merit or purchase as man : and that christ in his ascension wrought a twofold miracle ; one in the conquest of earth , the other in the conquest of heaven : and what comfort and benefit redounds to us christians from these titles , and these miracles . the considerations that are most remarkable in our blessed saviours ascension , are best discovered from the words that are used to express it . in the apostles creed , the word for he ascended , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he went up ; borrowed from saint paul , ephes . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he ascended up on high : but the word used by saint luke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was carried up , luke . . he was carried up into heaven ; but saint mark yet useth a third word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was received up ; mark . . he was received up into heaven . this twofold expression , he went up , and , he was carried or received up , shews our saviours twofold title or claim to heaven , if we consider christ in his two several natures : for as god , he claimed heaven for his inheritance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he went up as unto his own : as man he claimed it as his reward , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was carried up , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was received up as unto that which he had so fully merited and deserved . again the same twofold expression shews a twofold miracle , if we consider christ in the unity of his person ; as those two natures of god and man made but one christ ▪ the first miracle , was the conquest over earth in his body , which was taught to ascend upwards , contrary to the nature of earth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went up in that body : the second miracle was the conquest over heaven in his soul ; which for his singular piety was taught in some sort to descend downwards , contrary to the nature of heaven , in that the light clouds were made to come down , that they might minister to his ascension ; so that these must be our considerations of our blessed saviour from the act and manner of his ascending , his twofold title in claiming heaven , and his twofold miracle in possessing it ; his first title to heaven was as the son of god ; for so he claimed heaven by inheritance , and the word used in the apostles creed intimates that claim or title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went up , sc . to take possession of his own : he went by his own power to enter upon his own right , claiming heaven as his natural inheritance , because he was the son of god : and this right of his , saint paul exactly describes , heb. . , . where he saith , god hath appointed his son heir of all things , by whom also he made the world , who being the brightness of his glory and the express image of his person , and upholding all things by the word of his power , when he had by himself purged our sins , sate down on the right hand of the majesty on high : in which words the apostle teacheth us to say to the son of god , what the son taught us to say unto the father , for thine is the kingdom , the power and the glory : for he fully setteth forth unto us the kingdom of christ , both as redeemer and as creator ; as redeemer , when he saith , god appointed him heir of all things , in which respect christ himself saith , all things are delivered unto me of my father , mat. . . and all power is given unto me , mat. . . and , the father loveth the son , and hath given all things into his hand , john . . and he setteth forth unto us the kingdom of christ as creator , when he saith , by whom also he made the worlds ; for in that respect our saviour had all power in heaven and in earth without its being given or delivered unto him , as he was the eternal son ▪ of god , coequal with his father : which his coequality the apostle expresseth from three particulars : first , in that he was the brightness of his glory : that is , the natural brightness of his glory by necessary generation , not by voluntary communication , even as the sun naturally begets brightness , and not voluntarily upon choice or deliberation . secondly , in that he was the express image or character of his person , not only representing his essential glory as god , ( of which representation it is said , no man hath seen god at any time ; the only begotten son which is in the bosome of the father , he hath declared him , john . . ) but also representing his personal glory as father , because the person of the father is wholly and fully expressed in the person of the son , as in a lively image , or character thereof , in which respect christ himself saith , if ye had known me ye should have known my father also ; and from henceforth ye know him and have seen him , john . . and again , he that hath seen me hath seen the father , ver . . thirdly , in that he upheld all things by the word of his power , to wit , by the same word by which he had made them , ver . . all this being said , t is no wonder if it follow immediately after , that he sate down on the right hand of the majesty on high , as taking that place in the nature of man , which was his proper right as the son of god. but what comfort is this to us who are born the sons of wrath , and so have title only to the place of wrath and vengeance as to our inheritance ? t is true , we have no title from our selves save only to hell , such a title as we care not to claim , though we labour to make good : but we have also a title of inheritance to heaven , from our blessed saviour , as saith the apostle , and if children , then heirs , heirs of god , and joynt heirs with christ , rom. . . for the son by adoption is admitted to the inheritance as if he were a son by nature : and we being adopted in christ , cannot be denyed to have a title to his inheritance : but we were best take heed that we abuse not this title , or at least mistake it not , as some , do who cry abba father , and are no sons , or who are so the sons of god as not led by the spirit of god ; or so led by the spirit of god , as not doing the works of the spirit but of the flesh , being guilty of hatred , variance , emulations , wrath , strife , seditions , heresies , envyings , murders , ( such horrid murders as have out-faced heaven , and amazed the earth , ) and will not believe the apostle , though , he tell it before and after , though he say it and say it again that they which do such things , shall not inherit the kingdom of god , gal. . . let the man after gods own heart both ask and answer this question for us , psalm . ver . , . who shall ascend into the hill of the lord , or who shall rise up in his holy place ? even he that hath clean hands , ( not defiled with blood ) and a pure heart , ( not corrupted with faction or sedition ) and that hath not lift up his mind to vanity ( by taking fancie for faith , or vain imaginations for holy inspirations ) nor sworn to deceive his neighbour ( convenanting for spoil and robbery , to be not only impiously , but also blasphemously guilty of theft ) he shall receive the blessing from the lord , and righteousness from the god of his salvation : for such a man as hath clean hands and a pure heart , is led by the spirit of god , and with his pure heart thinks the thoughts , with his clean hands doth the works of the spirit ; this man is heir to an inheritance in heaven , because he is the son of god ; and he is the son of god , because he is led not by his own private spirit , but by the spirit of god ; for as many as are led by the spirit of god , they are the sons of god , rom. . . he that saith , as many , doth in effect say , no more ; they are , and none but they are the sons of god , who are led by the spirit of god : he that lifts up his mind to vanity , cannot lift up his mind to heaven ; he that hath sworn to deceive his neighbour , is sure to deceive himself ; he that hath no share in the righteousness , may not look to have a share in the blessing : and therefore aben ezra's gloss is not to be rejected , who observes the same word used in the reward and in the work ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall receive the blessing , because he did not lift up his soul to receive the vanity ; the lord shall lift him up by true sanctification , because he did not lift up himself by pride and presumption : for no man more truly lifts up his soul to vanity , nor more truly labours in vain , then he that thinks to go to heaven only by the strength of his own perswasion , since it is not possible for him to receive the blessing , who cares not to receive the righteousness . for these two are joyned together , he shall receive the blessing from the lord , and righteousness from the god of his salvation ; not the blessing of salvation without the righteousness thereof : for it must be a real not an imaginary ascension , whereby we get up to heaven ; the soul that will be there must be lifted up by devotion , not by opinion : for the righteousness of salvation is not opinionative , but affective , and active ▪ not in conceit , but in practice : take heed of a mock-ascension into heaven , which will make that be truly spoken of thee , which those mistaken novices did falsly put upon eliah , lest peradventure the spirit of the lord hath taken him up , and cast him upon some mountain , or into some valley ; ( king. . . ) it was their fond fear concerning eliah ; it ought to be the just fear concerning thy self : for if thou lay hold of the spirit of adoption only to cry abba father , but not to become a dutiful son ; or to confine thy dutifulness to observe only those of thy fathers commands that suit with thine own humour and advantage , ( which is the lame and limping godliness of this hypocritical age , wherein men cry up their duty towards god , meerly to beat down their duty towards their neighbour ) if thou thus lay hold of the spirit of adoption , others may justly fear concerning thee , and thou oughtest to fear concerning thy self , lest peradventure the spirit of the lord ( for so thou thinkest it ) take thee up and cast thee down again upon some mountain , or into some valley : for indeed the spirit of the lord being thus mistaken , or thus misapplied , doth so take men up as to cast them down again ; first upon the mountain of presumption , then into the valley of despair : secondly , our saviour claimed heaven by the right of his desert , even as his just recompence and reward : and that claim or title of his is intimated in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was carried or received up into heaven , as having before merited to be carried or received up thither ; so saith saint paul , he humbled himself and became obedient unto death , even the death of the cross ▪ wherefore god also hath highly exalted him , phil. . , . our blessed saviour was obedient in doing , before he was obedient in suffering : he first had a most perfect active ; and then a most perfect passive obedience : he was first obedient : he was first obedient unto the life , and after that obedient unto the death ; he was zealous in doing the work of god , and that made him patient in suffering the will of god ; yet here is no mention made of his active , but only of his passive obedience ; and no mention made of his obedience without respect to his humility : how then shall any christian forego his humility to stand upon the merit of his obedience , when our saviour christ himself , ( whose obedience alone is or can be meritorious with god , ) was exalted no less from being humble , then for being obedient ? surely to teach us , how we may soonest have comfort from this his title to heaven ; nay after some sort be sharers in it , claiming heaven as a reward , but of our saviours , not of our own righteousness ; or rather as a reward of his righteousness , but made ours . so saint bernard most divinely comforted himself against all the accusations of satan at gods judgement seat ; fateor non sum dignus ego , nec propriis possum meritis regnum obtinere coelorum ; caeterùm duplici jure illud obtinens dominus meus , haeredita te sc. patris , & merito passionis , altero ipse contentus alterum mihi donat , ex cujus dono , jure illud mihi vendicans non confundor : i confess that 〈…〉 ●t worthy , nor can i hope to obtain heaven by mine own merits ; but my lord having obtained the same by a double right , the one by the inheritance ef his father , the other by the merit of his passion , being himself contented only with one of them , hath given the other unto me , by whose gift i do now claim it as my right , and am not to be confounded in my claim : which we might very well take for a great miracle wrought upon us men , by our saviours ascending in our flesh , and so entitling that flesh to heaven , were it not for those other miracles , which neerly concern our saviour christ in his own person : for we have a twofold miracle intimated in these same words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went up , though in his body of flesh ; there 's one miracle , his conquest over earth in his humane body : for earth was now taught to ascend upwards contrary to its own nature , which of it self so descends downwards as to press to the center , nay actually to possess it . earth in it self moves furthest from heaven , but in the body of christ , earth moved towards heaven , nay earth went up into heaven : and the reason is given by saint paul , phil. . . who shall change our vile body , that it may be like his glorious body . the body of christ after his resurrection , was more peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a glorious body ; saint paul gives us this distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vile body , and a glorious body : our body is a vile body , dejected and debased by the sinfulness , the grossness , the weakness , the sluggishness of the flesh ; our saviours body was never thus a vile body in the state of his humiliation , because he knew no sin , yet was it subject to all infirmities , or he could not have dyed for sinners ; and therefore we may truly say that his body in the state of his exaltation was made a glorious body , and invested with four conditions or qualities , quite contrary to these of our bodies , called by the school , impassibilitas , claritas , subtilitas , agilitas , and by saint paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . , . to whom we are primarily beholding for this part of school divinity , which unfoldeth the conditions of a glorified body : and the same apostle comforteth us , that after the resurrection , our vile body shall be fashioned like unto his glorious body , and consequently be made , first impassible and incorrupt , without sinfulness ; for where is no sin , there is no corruption , there can be no suffering : secondly , clear and transparent , without grossness , so that we should then see the thoughts of one anothers hearts , looking through one anothers breasts , were there no other obstacle to hinder us , but only the grosness of the flesh , according to that position of the angelical doctor , cogitatio unius hominis non cognoscitur ab ●alio propter duplex impedimentum , sc . propter grossitiem corporis & propter voluntatem claudentem sua secreta ; primum obstaculum tolletur in resurrectione , nec est in angelis ; sed secundum impedimentum remanebit post resurrectionem , & est modò in angelis : ( . p. qu. . art . . ad . ) there are now two impediments of knowing mans thoughts , one from his body , another from his will ; the first shall be quite taken away in the resurrection , and then men shall be like angels , have nothing to keep their thoughts secret , but only their own wills of not revealing them : thirdly , our bodies after the resurrection shall be nimble , active , and powerful , without any weakness . for as the soul will move wholly with god , so the body will move wholly with the soul ; and as there will be no impotency in the soul to hinder it from following god , so there will be no impotency in the body to keep it from following the motions of the soul . fourthly and lastly , they shall also be spiritual and subtle without any sluggishness . now i have almost a carnal soul , but then i shall have a spiritual body : now i have a gross spirit , but then i shall have a subtle and active flesh ; why should i not long for that minute which will take away my weakness and sluggishness and cloath me with power and activity in immortal glory ? so we see that this first miracle , the conquest over earth in our saviours natural body , shall in due time be accomplished also in his mystical body ; for we men shall be partakers of it , after the last resurrection from the death of the body ; nay we are already in some sort partakers of it , after the first resurrection from the death of sin . for as many as are truly regenerated , have already even in their flesh , ( in some weak degree , ) this incorruption , this glory , this activity , this spirituality ; they are not subject to so much corruption as formerly in their conversation , for that is reformed ; nor to so much grosness of heart , for that is refined , and moves towards heaven ; nor to so much weakness , for they are able ; nor to so much dulness and sluggishness , for they are willing , through the grace of god to run the way of his commandments . a blessed miracle this to be considered , but much more to be enjoyed , the first miracle in our saviours ascention , the conquest over earth in his body ; and yet we have another miracle , the conquest over heaven in his soul , in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was carried up ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was received up ; heaven it self as it were stooping down to carry and to receive him up : christ had conquered heaven in his humiliation , by the fervency of his prayer making an angel minister unto him , luk. . . so that t is no wonder if he conquered heaven in his exaltation , making a bright cloud to minister unto him ; for though his glorified body needed no fiery charet as eliahs did , because he ascended by his own power into heaven , yet he was received by a cloud out of his apostles sight , to shew that even heaven it self was ready to minister to his ascention ; this ministerial assistance of the creature , not derogating from the power , but proclaiming the goodness of the creator , according to that determination of the school , non propter defectum suae virtutis , sed propter abundantiam suae bonitatis , ut dignitatem causalitatis etiam creaturis communicet , god makes use of his creatures in many things , not for the defect of his power , but for the abundance of his goodness , that he may communicate to them the honour of doing good one unto another , whiles he himself is the only true efficient cause of doing good to all . but here the honour was so much the greater , by how much the need was the less ; for though the creatures may one need another , yet the creator himself hath need of none ; and our saviour in making use of this cloud did only shew unto us that he could have commanded heaven it self , if he had so pleased , to receive him up , as well as to receive him in : thus did the kingdom of heaven first suffer violence , from christ himself ; and now , from every good christian , mat. . . the kingdom of heaven suffereth violence , & the violent take it by force ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith clemens alexandrinus , not by contentious wranglings and disputes , but by the constancy of an upright life , and by uncessant prayers do we get the conquest over heaven : many men do now mistake this violence , whiles they seek to invade the kingdom of grace , using the sword of the flesh not of the spirit , to set up religion , forcing other mens faith and consciences , but neglecting their own ; whereas the violence should indeed be offered to the kingdom of glory ; every man should now invade that by the strength of his faith , since christ hath opened it to all believers : for nothing is , or can be a good christians treasure , but only christ , not to be kept from him by the most watchfull sentinel , not to be taken from him by the most merciless plunderer , or the most deceitfull sequestrator ; and therefoe where his only treasure is , there will his heart be also , even at the right hand of god : this makes him alwayes pressing into the wounds of christ who sitteth there ; for in his wounds there is a place to hide his soul from vengeance , and there is blood to wash his soul from sin : this is indeed the violence of faith ; but this violence is more safe in affection then in perswasion ; for our affection may without doubt carry us up to heaven , ( after our blessed saviour , ) but our perswasion cannot . therefore a faith which is strong in perswasion and not in affection , is but as a dream which soon vanisheth ; and the image of christ which is imprinted in us by such a faith , cannot but vanish with it : so dangerous a thing is it to put asunder those two which god hath joined together in a true and lively faith , perswasion and affection : israel himself could not so prevail with god , though he had his name of israel from prevailing with god. t is true , he said i will not let thee go except thou bless me , there 's the strength of his faith in its perswasion : but t is as true that he wept and made supplications ( hosea . . ) there 's the strength of his faith in its affection : t was both together made him israel , and not the one without the other : thus is the true strength of faith set down by the prophet david , psal . . . it is good for me to hold me fast by god , to put my trust in the lord god , there 's the strength of perswasion ; and to speak of all thy works in the gates of the daughter of sion , there 's the strength of affection ; first in the exercise of devotion , to speak . secondly in the extent of it , of all thy works . thirdly in the profession of it , in the gates . fourthly in the integrity or purity of it , in the gates of the daughter of sion : what pitty is it that we who out-pass others in the purity of our devotions , should come far short of them in the profession , extension and exercise of the same ? that we who are in the daughter of sion , should come short of those who we say , are under the whore of babylon ? for this second miracle in christs ascension , the conquest over heaven in his soul , must needs make us conclude concerning our selves , that we cannot possess heaven , till we have first conquered it : man in his composition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world , but in his affection he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great world . a conqueror over heaven and earth : over neither by himself , but over both by his saviour ; in all these things we are more then conquerours through him that loved us , rom. . . and we may see who it was that loved us , from ver . . who shall seperate us from the love of christ ? it was he that loved us , it is by him that we are more then conquerours : let me fight the good fight of faith , that i may have my saviours love , and though all the nimrods and mischiefs of this wicked world prevail against me , yet none of them shall conquer me . sect . ii. the time of christs ascention is particularly named in the text : and the observation of that day is founded upon the practice of the apostles , which in the exercise of religion is to be embraced as precept : and why the apostles left not many precepts concerning the circumstances of worship to the christian church : the place of the ascention was bethany in mount olivet , and what considerations arise from thence . logicians do tell us , that it is the property of verbs to be adsignificant , as saith the great scholler of nature and greater master of art , aristotle in his book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verbum est quod adsignificat tempus ; it is the property of a verb not only to express the thing it self , which is to be significant , but also to declare the chief circumstances of time and place and person , which is to be adsignificant : and for this reason it will not be improper to consider in these three verbs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he went , he was carried , he was received up ; not only the substance or act of our saviours ascention , but also the chief circumstances of it , to wit , the time in which , the place from which , and the persons before whom he was pleased to ascend into heaven ; as for the time in which , it was exactly the fourtieth day after his resurrection ; being seen of them fourty dayes saith the text , acts . . which doubtless is not set down superfluously , and therefore ought to be observed carefully , i may justly add , conscientiously . for though duties and not dayes , yet duties upon their own dayes , call for a most religious observation : god himself having said in express terms to the jews , and consequently by the rule of general equity to the christians , since the reason of his saying is rather moral then typical , the man that is clean , and is not in a journey and forbeareth to keep the passeover , even the same soul shall be cut off from his people , because he brought not the offering of the lord in his appointed season ; that man shall bear his sins : num. . . whence we may safely conclude not as jews but as christians , that t is not safe but sinfull meerly out of peevishness or willfullness to neglect the appointed seasons of serving god ; for such a grievous punishment as being cut off from gods people , would not be threatned but for a grieveous sin , such as begins in the contempt of god , and ends in the scandal of men : therefore duties are to be most strictly observed upon their own dayes : thus the resurrection is most solemnly to be celebrated on its own day , the first day of the week : and the ascention on its own day , the fift day of the week ; for the fourtieth day after a sunday , can be no other then thirsday : so that either the fourtieth day after the resurrection of christ is lawfully consecrated to celebrate his ascention ( and by consequent is the day appointed for that duty ) or this particular circumstance was unnecessarily set down in the text , and as unlawfully observed by the apostles , who turning from the mount olivet came into jerusalem , and went up into their upper room , ( when they durst not assemble together in the temple ) and prayed there immediately upon their return , even on the very same day of christs ascension , and did not think fit to put off their solemn meeting till the next sabbath , or till the next lords day after it . wherefore it is reasonably concluded by judicious men , that apostolical practice is to us christians , what mosaical precept was to the jews , concerning the observation of dayes , places and persons for religious assemblies ; and therefore our lords day is as indispensable as was their sabbath ; our churches as inviolable as their temple and synagogues , our orders of ministers as unchangeable as their orders of priests : for apostolical practice , in these circumstances , or adjuncts of religion , doth oblige us christians to conformity , as mosaical precept , did the jewes to obedience : ( i say comformity , because time , place & person were all essential parts of their ceremonial ( and typical ) but cannot be so of our moral worship ; and therefore obedience was necessary for them , but comformity is enough for us ) so that a willfull neglect , and much more a scornfull contempt of any rite observed by the apostles , cannot but be impious in it self , dangerous to us , and scandalous to our brethren ; and as this is judiciously concluded by some learned men , so it must be couragiously resolved by all good men , not to fear superstition in that which the apostles practised , when their practice is declared in the text , since all circumstances & adjuncts of religion are derived to us christians , rather by practice then by precept , as not being of the substance of our religion ; and indeed they could not well be derived otherwise , because types and ceremonies were utterly to be abolished to the jews : and therefore ceremonies , though without types , could not but with offence to the jews , be particularly prescribed to the christians , & consequently were to be left unto them only in example and practice , as matter of decency and order , which are capable of dispensation : not set down in the text by way of command or imposition , as matter of substance , which hath alwayes a rigour of justice , and should alwayes have a readiness of obedience , both alike indispensable : nay yet more , apostolical practice recorded in the text , was therefore imbraced by the catholike church , as if it had been precept , for the time , and place , and persons of religious worship , because that practice in all these respects was founded upon the precepts of the old testament , not as they were typical and figurative , but as they were solemn and positive , and did no less concern the christian in the publike exercise of his moral , then they did concern the jew in the publike exercise of his ceremonial worship . for publike worship requires the same publike adjuncts of time , place , and person no less in the christians , then it did in the jews religion ; and therefore we cannot deny but all those precepts in the old testament that were given about those publike adjuncts , do still remain in force as to that intent of the publike exercise of religion , unless we will deny that christians are obliged to the exercise of gods publike worship ; we must then still have our set dayes , ( as sabbaths : ) our set places , ( as churches : ) our set persons , ( as ministers , ) for the solemn publike worship of god : and consequently they who go about to abolish any of these adjuncts , or circumstances of publike worship , do in effect go about to expunge the fourth commandment out of the decalogue , which was written with gods own finger as well as the rest , & commandeth the solemn benediction , & consecration , and conservation of all those adjuncts of time , place & person , as conducing to the publike service of god , and exercise of religion : and as for times and persons , they have been since in many respects determined by apostolical practice , and particularly the day of our saviours ascension seems to have been annually observed by them , as the day of his resurrection was observed weekly , since we find that festival universally received by the catholike church , and the fathers made many admirable sermons or homilies upon it long before superstition had infected , or popery had invaded the church of christ ; in so much as saint augustine tells us plainly , that the feast of the ascension was observed in the catholike church , even from the apostles times . sure we are , those primitive christians well understood that god did not intend to confine , but to enlarge his own worship by the fourth commandment ; to wit , to make that exercise of religion solemn and publike in the fourth , which was private in the other three commandments ; not to make that to be only on one day , which was before commanded to be all the week . for he that saith thou shalt love the lord thy god with all thy heart , supposeth , that as no day thou canst be without thy heart , so no day thy heart may be without his love ; and therefore when we have a publike day set apart to make this our love publikely known , if we do wilfully neglect the same , we are grievous transgressors and downright plain sabbath-breakers , though not on the sabbath day ; and consequently twice sinners in one contempt or profanation , for omitting the substance of the duty , and for contemning the circumstance of the day . another circumstance in our blessed saviours ascension , is , the place from which he was received up , and that was not hierusalem , but bethany : for although the apostles had been with him in galilee many dayes , ( where he conversed with them after the first day of his resurrection , ) yet now they were again returned back to hierusalem , waiting there for the promise of the father , as they had been commanded , act. . . and he led them out from thence as far as bethany ( luk ▪ . . ) before he was pleased to ascend into heaven , partly because he would not have the people see , but rather believe the mysterie of his ascension ; and partly because he would not expose his apostles to the outrages of those , who though they had seen it , yet were resolved not to believe , but to persecute the true believers : and yet in that he led his apostles out to bethany , he shewed them what was the right use they were to make of this worlds afflictions or persecutions , even to have their conversation with him in heaven : for bethany is by interpretation the house of sorrow or affliction ; and our blessed saviour ascending to heaven from thence , hath shewed us that then do we make a right use of of our afflictions on earth , when they do make our souls ascend up to heaven : this is to turn bethany into bethel , the house of sorrow into the house of god. but the place from which our blessed saviour ascended into heaven , is called mount olivet , act. . . and indeed these two were but one and the same place ; for bethany stood upon mount olivet : christ ascended from a mount , and from this mount olivet : he ascended from a mount , to shew it was not an easie step from earth to heaven ; there must be three ladders joyned together to accomplish this ascent , scala mentis , scala voluntatis , scala vitae ; one ladder of the mind by contemplation ; another ladder of the will by affection ; a third ladder of the life by action : all three have several rongs or degrees , as jacobs ladder had , and god is only at the top : again , he ascended from this mount olivet , where he begun his passion by sweating blood , ( luk. . ) to shew us the necessity of passive obedience if we desire to go to heaven ; moses his mount sinai which teacheth the rule of active obedience , will not serve the turn ; we must also go up to christs mount olivet , and there learn his passive obedience , that by suffering with him , we may also reign with him ; for he humbled himself , and became obedient unto death , even the death of the cross , and therefore god highly exalted him , phil. . can you drink of his cup , without fear it may overcome your weak stomack , since the fear of it made him offer up prayers and supplications with strong crying and tears , ( heb. . . ) if you can , then may you find some pretence , though little cause , to take that for granted to you , which the sons of zebedee only requested for themselves , to sit with him in his kingdom ; but if your frailty and humility bid you fear you may stick at the dregs in drinking of his cup ; much more should your frailty , and modesty bid you blush , that you are so exceeding unworthy of comming to his kingdom , and of sitting in it together with him ; that so you may not turn your own churchwarden to appoint your own place in heaven , but may wholly relie upon him for your place , upon whom you must relie for your worthiness . sect . iii. the persons before whom our saviour christ ascended , were , . angels , . men ; yet men only , not angels , appointed by him as witnesses of his ascension ; though not all men : and that the disturbers of these witnesses , ( that is , of the orders of christs ministers in his church , ) do sin against this article of christs ascension , which however is it self , and puts all true believers above all disturbances . the persons before whom , or in whose presence our blessed saviour was received up into heaven , will afford us several considerations ; for they were of two different kinds ; angels , and men ; the one were citizens of heaven in their pilgrimage to earth ; the other were inhabitants of earth in their pilgrimage to heaven : he was taken up before some angels that were newly come down from heaven ; and before some men , that were in their journey thither ; none is accounted by him a fit witness of his ascension into heaven , but such a one as is already there , either by the excellency of his condition , or by the purity of his affection ; either an angel , or an apostle : the angels are mentioned , act. . . behold two men stood by them in white apparel ; that is , two angels in the shape and appearance of men : they had been witnesses of his humiliation to their astonishment , and were now of his exaltation to their joy ; he is going up , and they are coming down ; he seems to carry away heaven from his apostles , they seem to bring it back again : god never leaves his servants destitute of all comfort ; if not christ , yet an angel is still with them , till at last comes the comforter himself : nor did our blessed saviour account a bare promise of the comforter to be enough , but here he also gives a pledge of that promise : those ministring spirits being as it were so many harbingers sent before hand to be speak and provide lodging for god the holy-ghost against his comming , and so many sureties or pledges , that he would now very shortly come . yet our blessed saviour appointed not angels for witnesses of his ascension to the world , lest the divels ( which can transform themselves into angels of light ) might also have been witnesses of the same without his appointment , not to the confirmation , but the utter depravation and subversion of the true christian faith ; therefore hath god flatly bound us up to be guided and governed only by those things which his apostles have preached unto us , that our faith should be wholly grounded and fixed upon certainties , so that though an angel from heaven should preach any other gospel , we should not hear him but curse him , gal. . . but aquinas ( in . , . ) upon this question , vtrum angeli possint sacramenta ministrare , whether angels may administer the sacraments , concludes they may not , upon such demonstrative reasons , which will also prove that they may not preach the gospel ; one of his reasons is this , tota virtus sacramentorum à passione christi derivatur , cui in naturâ conformantur homines , non autem angeli ; & ideo ad homines pertinet dispensare sacramenta , non autem ad angelos ; all the vertue of the sacraments , is derived from the passion of christ , who took not on him the nature of angels , but of man , and therefore it belongs to men , not to angels , to be the ministers of the sacraments : we may say the same concerning the word , ( for the word and sacraments were both ordained by the same author , and for the same end , and are both under the same trust , ) that christ became man to the intent that he might himself preach the gospel , and therefore would nor make use of any but of men to preach it after him : that like as the son of god had priviledged the nature of man , not of angels , by taking it into the unity of his person ; so he might priviledge the persons of men , not of angels , by taking them into the society of his office . the other of his reasons is indeed above all reason , because it is founded upon gods authority , and therefore serves him for an argument to be opposed against all the contrary objections ; sed contra est , quod dicitur , heb. . omnis pontifex ex hominibus assumptus , pro hominibus constituitur in his que sunt ad deum ; sed angeli ( boni vel mali ) non sunt ex hominibus ; ergo ipsi non constituuntur ministri in his quae sunt ad deum , . in sacramentis . the apostle saith , that every high priest is taken from men , and is ordained for men in things pertaining to god ; but angels are not taken from men ; therefore they are not ordained ministers for men , in things pertaining to god , & doubtless the word and sacraments are things pertaining to god ; the argument concerns the whole discharge of a priests office , that an angel may discharge no part of it ; for the apostles intent is to clear the priest-hood of christ against all objections of the jews ; and accordingly he proves out of their own law that god had absolutely circumscribed and limited the priest-hood , in three respects . . in regard of the person of the priest , for that none could be a priest who was not a man , because none else was fit to intercede for men ; none else would have compassion of men . . in regard of the office of the priesthood , which was to reconcile the sinners , and expiate the sin . . in regard of the outward calling to that office , for no man might take that honour to himself , but he that was called of god as was aaron . accordingly our saviour christ was pleased to be made man , that he might be capable of being our high priest , to intercede for us and to have compassion on us : and he did actually undertake this office of the priest-hood , in reconciling sinners and in expiating sin ; nor did he undertake this office without being thereunto called of god , as was aaron . from this argument we may deduce these two conclusions . . that angels cannot be priests , nor discharge those duties which belong only to priests , as preaching the word , and ministring the sacraments , because they are not men : and every priest is to be taken from among men . . that all men may not be priests , to discharge these same duties , but only those who are called of god as was aaron , that is , who are set apart by an outward calling for that discharge ; and they that are not so called , and yet will needs be either preaching the gospel , or ministring the sacraments , do affront our saviour christ in his priest-hood , opposing him in his office , rejecting him in his example , and contemning him in his authority : for as an angel may not do the office of a priest , propter impedimentum personae , for the impediment of his person , because he is not a man , not taken from among men ; so that man who is not called of god as was aaron , may not do the office of a priest , propter impedimentum causae , for the impediment of the cause or office it self , because he is not ordained for men in things pertaining to god ; and unless god ordain him , sure god will not accept him : let him meddle only with things pertaining to men , let him not meddle with things pertaining to god : for he that struck vzzah dead for rashly going to uphold his ark when it was shaken , ( sam. . . ) because not having commission to touch it , he had profaned it with his touch ; hath plainly shewed how much he hateth all will-worship in his service , ( though proceeding out of never so good intentions ) because it is without , and therefore against his commission : and if it were an act of profanation and provocation to uphold his ark without his leave when it was shaken , what is it to help shake it , or rather to throw it down ? i pray god speedily make such men to see how much they have out-gone vzzah in their sin , and therefore cannot come short of him in their punishment ; for he that struck vzzah with a corporal , can strike them with a spiritual death ; and except they repent , will undoubtedly so strike them ; unless it may be feared , he hath already so stricken them , because they have not repented . to affront christ in his priest-hood , whereby he reconciled man to god , is the ready way to lose the benefit of that reconciliation : he will not have his priestly office invaded by angels , much less will he have it invaded by men ; he will not let angels preach his gospel , least their preaching should beget uncertainties , whiles the devils might come and preach among them ; and much less will he have men that are not called of god to preach his gospel , because their preaching can beget nothing but impieties , whiles the devils may come and preach in them : he will have no other witnesses of his truth , but such as are of his own choice : for thus he declared his own will , ( and hath never since reversed that declaration ) acts . , . him god raised up the third day , and shewed him openly , not to all the people , but unto witnesses chosen before of god : he would then have his choice and select witnesses , and would not entrust his sacred mysteries with all in common , least they should be neglected of all ; but he chose such men for his witnesses as should rather lay down their lives , then the profession of the christian faith : and we cannot reasonably deny , but that he still hath his choice witnesses , whom he hath entrusted with his truth , whom he hath enabled to discharge that trust , & whom he will call to a strict account for not discharging it : so that we must say , god is still pleased to shew his son openly as he did then , not to all the people , but only to some chosen witnesses . and he will have the people still to depend upon those witnesses to be instructed and informed in the sacred truths concerning his son , or in the mysteries of the christian religion : and the gadding humour which now possesseth the people , to run from gods witnesses , is the ready way for them to fall into all kinds of false doctrine and heresie , and that will in a short time bring them to hardness of heart , and contempt of gods word and commandments , especially since they are not now taught to pray against it , but rather to expell and revile such heavenly prayers : and thus we plainly see , that the more christs ministers have of late been hindred from being the witnesses of his saving truth , the more they have been forced to be the witnesses of this sad truth , even of the encreasing of heresies and hardnesses in his people : and though they may be denyed to be christs witnesses to the people for their conversion , yet they cannot be denyed to be his witnesses against the people for their condemnation : jesu god , what an infinite misery is it for thy ministers to be such witnesses ! and yet infinitely more miserable are thy people , in that thy ministers must bear thee such witness . surely when thou didst first say , and ye shall be witnesses unto me unto the uttermost parts of the earth , acts . . thou didst intend a succession of witnesses whereby the uttermost parts of the earth should come to hear of thee , and that no sort of men should stop their mouthes from testifying or witnessing concerning thee , nor stop their own ears against their testimony ; and doubtless saint peter advising the elders to feed the flock of god under so many introductive perswasions , that he was also an elder , and a witness of the sufferings of christ , and a partaker of the glory that shall be revealed ( pet. . . ) did use that strain which is called by rhetoritians titulus argumentosus , a title that hath as many arguments as words : for an elder is fit for the office of looking to others , and may not neglect his office ; a witness of christs sufferings may not shrink from his testimony , unless he will betray his trust ; and a partaker of christs glory , may not renege that blessed communion , unless he will betray his own soul . t is true that his first witnesses forsook him and fled , mar. . . and one of them also denyed him , yet after his resurrection he neither upbraids the one nor the other , as if they had been scandalous ministers , but pitties their infirmities , and encourages and confirms them in their ministry . they had parted with him before his death , but would not part with him again after his resurrection , till he was taken away from them ▪ for they found it sadness enough unto their souls that they had forsook him once , and durst not so much as go out of his sight , for fear they should be tempted to forsake him again ; good god , what a deep sadness would possess , if not over-whelm , our guilty consciences , should we but seriously consider , how often we have , out of meer peevishness , forsaken our blessed saviour , running away from him in his nativity , passion , resurrection , ( for we look upon sunday more as the sabbath , then as the lords day ) and ascention , as if either these festivals did not invite us to converse with christ , or conversing with christ were not the best platform , and exactest practise of christianity ! then all the disciples forsook him and fled , saith saint matthew , mat. . . then , that is , when they were possessed with carnal fear ; but we forsake him meerly out of spiritual pride and presumption , and we forsake him in his authority , in his church , and in his ordinances , as if we needed no good examples to move us , no instructions to inform us , no directions to guide us , no duties to sanctifie us , no affections to inflame us : god grant that we come not at last to think , that we need not no word to govern us , and no christ to save us . then the disciples forsook him and fled ; in this we can be as good disciples as the best , in forsaking our blessed saviour and in flying from him , but not so in returning and in cleaving unto him again ; alfonsus is so bold as to say , that during the time of our blessed saviours passion till his resurrection , true faith remained only in the blessed virgin ; and this seems not to have been his private opinion ; for the missale ad usum sarum , gives this for the main reason , why chiefly on saturday or the seventh day of the week , ( there called the sabbath day , as indeed in all other antient missals or liturgies ) the office made in honour of the virgin mary , is appointed to be said , quia domino crucifixo & mortuo , discipulis fugientibus & de resurrectione desperantibus , in illâ solâ tota fides remansit ; because the disciples being fled and despairing of the resurrection , ( when they saw their master was dead , ) the whole christian faith remained in the blessed virgin alone , specially that day , wherein christ himself lay in the grave , ( that was the sabbath day , or saturday ) as if he had been captivated under death . the foundation is unsound , and so is the superstruction ; but we are sure , whatever the disciples frailty was in our saviours passion , yet their zeal and constancy were both very eminent after his resurrection : for then they attended diligently and constantly upon their master , till they saw him taken up from them , and they lost nothing by their diligent and their constant attendance : for his valediction was a benediction , as he left them , he blessed them : a good example for us how we ought to leave this world , though never so injurious to us , never so oppressive of us : for a benediction is the only true christian valediction : and there is no ascending into heaven without that : they who part , and go away hence in discontents and grudgings , ( which are but secret curses of the heart , against god or man ) can scarce go to heaven by christs assistance , because they desire not to go thither after his example . but let their names be enrolled in the records of eternity , who notwithstanding all the provocations and insolencies of unjust and unrighteous men , have died with more patience and contentedness , then we dare live : sure even they also did see christ in his ascention , ( though so many hundred years after it ) ▪ or they could not so exactly have followed his pattern : but whatever we may think or say of them , sure we cannot deny but some others did see it full as many hundred years before ; as moses , deut. . . ascensor coeli auxiliator tuus , he that ascendeth the heavens i● thy helper ; ( for not only saint hierom , but also jarchi so expounds those words : ) and david , psal . . . ascendit deus in jubilatione , god is ascended with a shout . nay many more ( it seems ) did see this ascention together with him , upon whom he calls earnestly to glorifie god for it , psalm . . o sing unto god , and sing praises unto his name , magnifie him that rideth upon the heavens , as it were upon an horse , ( what could the apostles say more when they saw our saviour triumphantly sitting upon the cloud , and so ascending up ? ) praise him in his name , yea and rejoyce before him : concerning which places the angelical doctor hath thus determined ; quòd autoritates illae propheticè dicuntur de deo secundum quod erat incarnandus , ( . p. qu . art . . ad m . ) those authorities were spoken prophetically of god the son , in respect to his incarnation : and a more truly angelical doctor did in effect so determine long before him , and that was saint paul , when he applyed those words of psalm . . thou art gone up on high , thou hast led captivity captive , &c. directly and expresly to the ascension of our saviour christ . thus were there many witnesses of our blessed saviours ascension long before it come to pass , and therefore certainly that truth ( and consquently the rest tending to it ) may not want its witnesses to the worlds end ; this is clearly evidenced from saint pauls words , who saith , that when he ascended , he gave gifts unto men ; that there should be a succession of witnesses to testifie of him till his coming again : for this is the effect of those words , eph. . , . he gave some apostles , and some prophets , and some evangelists , and some pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; the meaning is , that the testimony of his truth should not expire with the first witnesses of it , but should continue by a succession of other witnesses to the worlds end , even as long as there should be a church to be edified , or saints to be perfected , or the work of the ministry to be performed . let these men consider whether they come not near denying christs ascension , who do in effect deny the apostles proof it ; he proves that christ was ascended , because he had established a ministry ; they say there is no no need of a ministry ; they were as good say , that christ is not ascended ; again , others there are that will have a ministry , but yet set up new officers in it or with it , for the edifying of the body of christ , which christ himself never instituted at his ascension , and reject those which were of his own undoubted institution ; these men ought not to obtrude upon the church any office , as of christs erecting , that is not comprehended among those in this text , since they cannot shew us another ascension ; much less ought they to disturb some of those which christ himself then erected , ( and his church hath ever since acknowledged and retained ) unless they will be thought disturbers of this article of their christian faith , he ascended into heaven : for that institution cannot be only for a time , which hath a reason that continues for ever : and such is the reason here given by saint paul , for instituting these church-officers , to wit , the perfecting of the saints , the work of the ministry , and the edifying of the body of christ : a reason which is to hold till the end of the world , and therefore doubtless so also must the institution . but we may ●ot stray away from our mount gerizim , on which not the sons of ▪ men , but the eternal son of god hath blessed us , to follow after those whose delight is to be upon mount ebal , to revile and to curse their brethren , nay their mother , ( the church : ) let us then fix our eyes and our hearts upon our blessed saviour ; for though one cloud received him out of his disciples sight , whiles he was ascending , yet not all the clouds nor the whole body of heaven was able to keep saint stephen from seeing him after he was ascended ; for so we read , acts . . but he being full of the holy ghost , looked up stedfastly into heaven , and saw the glory of god , and jesus standing on the right hand of god ; what he did then see with the eye of flesh , we may still see with the eye of faith , especially if with him we suffer couragiously and contentedly , and not only so , but also thankfully for jesus sake , we shall with him likewise see jesus standing on the right hand of god ; behold i see the heavens opened , and the son of man standing on the right hand of god , v. . adstantem ad dexteram dei , i. e. paratum ad me confirmandum in veritatis confessione , & recipiendum ad sese , saith beza . i see him standing , that is ready to confirm me in the confession of his truth , and as ready to receive me for confessing it : and he borrowed this his gloss from saint gregory in his sermon upon the ascension , sedere est judicantis , stare vero pugnantis & adjuvantis ; stephanus ergo in labore certaminis positus stantem vidit quem adjutorem ●abuit ; sed tunc post ascensionem marcus sedere describit , qua post ascensionis gloriam inde in ●i●e videbitur ; to sit belongs to one that judgeth , to stand , to one that helpeth : therefore saint stephen saw christ standing when he needed his help , though saint mark described him as sitting , because after he was ascended , he looked on him as ready to judge the quick and dead : god grant all the persecuted ministers and servants of christ , so to see their master standing as ready to help them ; nay indeed so they do see him , or they could not contentedly undergo their persecutions ; quo propiùs mortem accedunt martyres , eo propiùs christum intuentes in coelum assurgunt , saith the same beza in his short notes upon the place ; the martyrs the nearer they approach to death , the nearer they behold christ ; and when they seem to fall lowest , they do indeed rise highest ; when their head is nearest earth , ( even upon the block ) their heart is nearest heaven : when we most see their destruction , they most see their own salvation : we look on their destroyers standing over them ready to dispatch them ; but they look on their saviour standing over their destroyers , even at the right hand of god , ready to receive them . most heavenly is that contemplation of tertullian , ( lib. de resur . carn . ) quemadmodum nobis arrhabonem spiritus reliquit , ita & à nobis arrhabonem carnis accepit ▪ & vexi● in coelum , pignus totius summae illuc quandoque redigendae : securi igitur estote caro & sanguis ; usurpâstis enim & coelum & regnum in christo . our blessed saviour as he gave unto us the earnest of his spirit , so he took of us the earnest of our flesh , and carried that with him into heaven , as a pledge that all the rest should follow after it : be secure then o flesh and blood , for ye have already ascended into heaven , and do even now , in christ your head , possess and enjoy the kingdom of god. cap. iii. christ considered after he was ascended , as sitting on the hand of god. sect . i. what is meant by the right hand of god , and by christs sitting there . saint augustine in his hundred and fifteenth sermon de tempore , ascribes this part of the apostles creed concerning christs ascending into heaven , and sitting on the right hand of god , to saint bartholomew ; and the antient fathers do generally make them both but one article , or at least joyn them so together as if they were bur one : wherein they speak ▪ much after the dialect of saint peter , pet. . . who is gone into heaven , and is on the right hand of god. but i have rather chosen to treat of them severally , because though we should allow them to be but one article of our faith , yet they are two several mysteries of our religion , and indeed the one an effect and consequent of the other , and therefore not the same with it ; for our blessed saviour first ascended in his humane body , and afterwards in that same humane body sate at the right hand of god. but here we must be sure to observe origens caution , ne tibi describas sensibiles sessiones & duas cathedras , & sedentes super ●as humano schemate patrem & filium ; take heed you phansie not to your self any visible sitting , as if there were two chairs in heaven , the one for the father to sit in ; the other for the son to sit by him ; nor may we think that god hath such a right hand for christ to sit on , as solomon had for his mother bathsheba , king. . , he caused a seat to be set for the kings mother , and she sate on his right hand ; we must have no such earthly and fleshly thoughts of the place , and much less of the god of spirits ; but by the right hand of god , we must understand the power and majesty , and glory of the god ▪ head : so saint basil , ( in lib. desp . s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the right hand of god doth not signifie any relation of place , but equality of power : so saint athanasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when you hear of , gods right h●nd , you must thereby undeastand the glory , honour and worship of god ; and nothing else is meant by christs sitting at the right hand of god , but his being in the same glory with the father . excellently damascence lib. . de orth . fide . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i was the more willing to transcribe the whole words , because this piece of damascen is scarce to be met with but in colledge libraries , and is not like to be there very long , if some men may have their wills , who gaping after colledge lands would force the poor scholars to sell their books to buy bread ; but the meaning of them is this , we say that christ sitteth on the right hand of his father corporally or locally in his humane body ; but we do not say that the right hand of his father is local or corporal ; confined to any place or situation ; for how can he that is uncircumscrîbed and unconfined have such a right hand ? but we call the right hand of the father , the glory & honour of the godhead , in the which christ , as the son of god , was copartner with his father before ▪ all ages , being coessential with him . but now also as the son of man in his humane flesh or body is he possessed of the same glory , his humane nature being glorified together with his divine nature , and worshipped in the same person , by all the saints and angels in heaven . sect . ii. that christ as man sitteth on the right hand of god. it is not to be denyed but that our saviour christ , doth as he is a man , sit at the right hand of god : for he doth sit there in his humane nature , whether we take his sitting at the right hand of god for his resting in eternal blessedness , after all the travails and labours of his sufferings , as saint augustine doth , ( in expos . symb. ) or for being assumed and associated into the glory of the divinity , as damascen expounds it : for as in his divine nature he sate at the right hand of god from all eternity , being in the same power , and glory , and blessedness with him ; so also after his ascension he carried up his humane nature to sit there , having taken the nature of man as into the unity , so also into the glory and blessedness of his person , and in it administring the kingdom of his father , as head of the church both militant and triumphant , king of saints , and governour of all things in heaven and in earth . for so himself hath told us , mat. . . all power is given unto me in heaven and in earth ; go therefore and teach all nations , baptizng them ; ( or rather , go therefore and disciple all nations , baptizing them , that is , make them my disciples by baptizing them in the name of the father , &c. thereby distinguishing them from those who are not my disciples , even by baptism ) here is such a commission for the minister to execute his calling , ( both for word and sacraments ; ) as all the magistrates in the world can neither give nor take away : for they have a power only from christs power in earth : but this calling of the ministry is founded upon the power of christ which he hath also in heaven . and they who make it their business to discountenance and oppose the ministers of the gospel , whilst they preach , and pray , and administer the sacraments according to the appointment and command of their master , do but in effect strive to justle christ out of the heads and hearts of men , and to thrust him away from the right hand of god : surely he that hopes to be set one day at the right hand of christ , will now willingly acknowledge , and reverently adore christs sitting at the right hand of god ; and they who do not willingly now put themselves under his power , shall at last be brought under it against their will ; for he must reign till he hath put all his enemies under his feet ; and though he shall still reign after that , ( for his kingdom shall have no end , as being an everlasting kingdom , pet. , . ) yet he shall not , after that , exercise his government so visibly by the cooperation of his humane nature as now he doth , but only by the essential power and presence of his godhead , in which respect it is said , and when all things shall be subdued unto him , then shall the son also himself be subject unto him that put all things under him , that god may be all in all , cor. . . for the office of his mediatorship will then be at an end , no less as king. then as priest and prophet , when he shall have brought all men either to his father or under him , though the majesty of his person be immortal and everlasting : and therefore as the man christ jesus did not actually sit at the right hand of god , till he was exalted into heaven , and yet was potentially there , ( that is , in right and power ) by virtue of the hypostatical union , even from the first instant of his incarnation ; so when he shall have exalted and drawn all his mystical body thither after him , though he shall still sit there in the same person , yet not in the same respect or to the same end ; for not man , but god , shall then administer the kingdom of the father ; that as from all eternity , so also to all eternity , god may be all in all : excellently saint augustine , ipsam dexteram intelligite potestatem , quam accepit ille homo susceptus à deo , ut veniat judicicaturus qui prius venerat judicandus ; non enim pater judicat quenquam , sed omne judicium dedit filio , ut omnes honorent filium , sicut honorant patrem ; by the right hand of god understand the power , which that man hath received , who is taken into god , that he may come to judge , who at first did come to be judged ; for the father judgeth no man , but hath com●… all judgement to the son , that all men should honour 〈…〉 as they honour the father : so that this 〈…〉 at the right hand of god , is to be expounded of ou● bles●ed saviour , not according to his divine , but according to his humane nature , as the apostle hath fully declared , eph. . . when he raised him from the dead , and set him at his own right hand in heavenly places : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : saith saint chrysostome . these words cannot be spoken and therefore may not be understood , of god the word for he was never dead , and therefore t is not said of him that he is set on gods right hand : so likewise saint cyprian , dominus ascendit in coelum ; non ubi verbum dei prius non fuerat , quippe qui erat semper in coelis , & manebat in patre ; sed ubi verbum caro factum , ante non sedebat . the lord ascended into heaven , not where the word was not before , for he was alwayes in the bosome of the father , but where the word made flesh , never sate before . but let saint augustines determination decide this controversie , who purposely handleth it , lib. . de symbolo , cap. . quis est qui sedit ad dexteram patris ? homo christus : nam in quantum deus , semper cum patre & ex patre ; & quando ad nos processit , à patre non recessit : who is it that sitteth at the right hand of the father ? the man christ : for as god , he was alwayes with his father , and of his father ; and when he came to us , did not depart from him ; therefore christ was alwayes at the right hand of his father , as god ; but since his ascension , he is there also as man. sect . iii. that to sit at the right hand of god is proper only to christ , and therefore invocation of , or adoration to the blessed virgin is not agreeable with this article of our christian faith ; and that the author of no religion , but only the christian , is said to be at the right hand of god ; and to administer his kingdom , and therefore no religion to be compared with it , and no power to prevail against it . if it be demanded , whether to sit at the right hand of god be proper only to christ , it must be answered , yes : for none else is , none else can be there but only he . for by this argument doth the holy apostle prove him to be the son of god , heb. . . but to which of the angels said he at any time , sit thou on my right hand ? and if he hath not said so to the angels , much less hath he said so to any man : and ●ow then shall we say unto either , sit thou on the right hand of god , by our invocation and adoration , placing the creature in the throne of the creator , god blessed for ever . and what else do they who thus invest a bishop , saying , accipe pallium , ( plenitudinem , sc . pontificalis efficii ) ad honorem omnipotentis dei , & gloriosissimae virginis mariae genitricis ejus , beatorum apostolorum petri & pauli : take this pall , ( and with it the fulness of episcopal power , ) to the honour of almighty god , and the most glorious virgin mary his mother , and his blessed apostles peter and paul ; for to joyn the blessed virgin and the apostles in the same honour and glory with almighty god , is in effect to joyn her and them in the same kingdom and power with him ; since they all go together , for thine is the kingdom , and the power , and the glory , for ever and ever . therefore laus deo virginique matri mariae , used by bellarmine at the end of each general controversie , must needs beget a new controversie , ( were all the rest amicably concluded ) among those christians , who love not to think , but to know they do god good service in their prayers and praises : for such a form of worship must needs be controverted to the worlds end , unless it could be proved , that not only christ , but also the blessed virgin doth indeed sit at the right hand of god , being joyned with christ in the government of his kingdom : which is altogether impossible , for that christ himself sits there in his humane nature , only by vertue of the personal union to , and with the eternal son of god , whose property alone it is to sit at the right hand of his father : for though the holy ghost be also equal with the father in the same power and glory , ( and therefore together with the father and the son is worshipped and glorified ) yet he is not said to sit at his right hand ; that 's a phrase spoken peculiarly of the son , in whom the divine nature was as it were ecclipsed for a while in the state of his humiliation ; and in whom the humane nature now shineth most gloriously in the state of exaltation . and besides , for that the son alone doth administer the kingdom of the father immediately from the father , but the holy ghost administreth the same kingdom , not only from the father , but also from the son : for although god the father , son and holy ghost do equally govern the church both militant and triumphant , that is , do equally administer one and the same kingdom in heaven and earth , yet the father administreth it of himself , not by himself ; for he is of none , as in being , so in working . the son administreth the same kingdom by himself , not of himself ; for as his being , so his working is of the father : the holy ghost administreth the same kingdom by himself , not of himself , for he is of the ●ather and of the son ; so that god the father administreth his kingdom immediately by god the son , who is next him in order , and mediately by god the holy ghost , who so administreth from the father , as also from the son ; and therefore is not said to sit at the right hand of the father , because he hath the administration of the kingdom of god ; not of the father alone , but of the father and of the son , whereas the son hath it immediately and only of the father . so that our blessed saviour did administer the kingdom of his father from all eternity as god : but now , since his ascension , he doth also administer the same as god in man , or as god manifest in the flesh : and it is his property alone to sit at the right hand of god , because it is his property alone to govern all things in heaven and in earth , immediately from the father . laus deo will reflect directly on him , no less then on the father and the holy ghost , for the blessed administration of his kingdom , but virginique matri mariae may securely be left out , and is blasphemously and idolatrously put in , since the blessed virgin her self must needs think it robbery to be equal with her son , when her son thinks it no robbery , to be equal with god. and certainly if the fathers in the first council of constantinople , thought it enough to prove the holy ghost coequal with the father and the son , by saying , who with the father and the son together is worshipped and glorified , then we cannot but think it too much that the blessed virgin is worshipped and glorified with all three persons of the trinity , as if she were to be thought coequal with father , son , and holy ghost ; but perchance bellarmine was resolved to gratifie the present practise of his church , with a doxology answerable to that antiphona , gaude maria virgo , cunctas haereses sola interemisti in universo mundo ; rejoyce o virgin mary , thou alone hast taken away all heresies in the universal world ; and he having made it his work to confute all for hereticks who were not of his own gan , gives thanks to the blessed virgin , as if by her help he had perfected this great confutation ; whereas without doubt it is no more in the power of any creature to take away a heresie , then it is to change the heart or will of the heritick : nor is it in the power of all the jesuites in the world to prove us poor protestants guilty of heresie , because we dare not be guilty of blasphemy , nor of idolatry . for it is blasphemy to ascribe that perfection , and it is idolatry to give that honour to the creature which is proper only to the creator : and t is a wonder that baronius who is pleased to say that our church of england is wholly drowned in heresie , would not impute the cause of that mischeif , to our rejecting this and the like hymns or prayers to the blessed virgin , and say , she would not take away our heresies , because we had taken away her worship : for this reason had certainly been more ingenuous , ( in one of that perswasion , ) then to tell us that we were therefore given over to our delusions , because we denyed to pay the peter pence : for that is his observation in his annals , ( anno christi . ) that ina king of the west saxons appointed every house in his dominions to pay a penny to saint peter every year , that his subjects knowing saint peter to be their lord , should more zealously addict themselves to his service , and call upon him in their necessities : ( ●t annui census pensitatione cognosceret se subditum s. petro , quem & scientes omnes dominum esse suum , propensiori studio colerent , & in opportunitatibus invocarent ) but that when this yearly revenue did cease to be payed , the church of england was swallowed up by an inundation of heresies : ( vbi cessavit pendi vectigal istud , utcunque mali redemptum , haeresum alluvione anglicana ecclesia absorbetur : ) whereas if the mony were paid upon that reason of invocating saint peter , it could not be excused from heresie , to have continued that payment : however this reason is more for the penny then for the pater noster , and sure the church of england had more heresies whilst it paid the peter pence , then it hath had ever since , unless we look upon these few late years wherein the poor woman cloathed with the sun , hath been distressed by a great red dragon , and forced to flee into the wilderness , ( rev. . ) but gods truth is never the worse for being persecuted , and gods faithfull servants will not fall from his truth because of persecution : for they know they serve a master , who himself hath said , my kingdom is not of this world , john . . and therefore they who profess themselves subjects of his kingdom , will not change with the world : for though our saviours kingdom be not of this world , yet hath he subjects on earth , as well as in h●…en ; and therefore in his ascension , whereby he took possession of his kingdom , he provided for them both ; for those on earth , by the diffusion of his grace , called by the apostle , receiving gifts for men ; for those in heaven , by the diffusion of his glory , expressed by this phrase , and sate on the right hand of god. by the diffusion of his glory he hath prepared a mansion for us with him ; by the diffusion of his grace , he hath prepared a mansion in us for himself ; o the immortal comfort of a good christian , and the more immortal glory of the christian religion . shew me a comfort like to the comfort of a good christian , who is already in his head , ascended into heaven ; shew me a glory like to the glory of the christian religion , which hath him alone for its author , for its head , who sitteth on the right hand of god : ask the jew , he will tell you he left his prophet upon mount nebo ; ask the turk , he will tell you his pcophet was left at meca ; ask other religions , they will tell you they know not what is become of their prophets : it is only the christian religion that can say , it had such a prophet as now sitteth at the right hand of god. a prophet who taught not a religion without righteousness , as is the religion of turks and heathens ; nor a religion with righteousness , but which could not make men righteous , as was the religion of the jews ; but a religion with righteousness , to shew it self righteous , and a righteousness with religion to make us so . for the law ( which was the rule of righteousness ) came by moses , but grace ( which maketh righteous ) came only by jesus christ , john . . by this , he still dwelleth in us , even now that he is farthest from us : which is so invaluable a blessing that it cannot be valued till it be enjoyed , and when it is enjoyed , it is found invaluable : for the soul of man cannot but have a wretched dwelling in the body , and a more wretched dwelling out of it , unless christ have a dwelling in the soul : it is the glory of men above angels that christ dweleth in their flesh : it is the glory of good christians above other men , that christ dwelleth in their spirits : by his grace he dweleth with us and in us , by our faith and love we dwell with him & in him ; nor shall this dwelling ever be destroyed , it shall only be enlarged , when what is now of grace , shall hereafter be of glory . there is so inseparable an union betwixt christ and the good christian , that as the christian cannot be in the state of grace without christ , so christ not fully in the state of glory without him . the head thinks himself not in honour , whiles the members are in dishonour , and therefore our head being ascended into heaven , makes it his work to draw us ( the members of his mystical body ) thither after him ; for we are united unto christ by a threefold cord , that is not easily broken : first by the tie of election , god having chosen us in him before the foundation of the world , having predestinated us to the adoption of children by jesus christ to himself , according to the good pleasure of his will , eph. . , . secondly by the tie of incarnation , wherein he took our flesh unto himself . thirdly by the tie of inspiration , wherein he hath given his spirit unto us : all which have begot so inseparable an union betwixt the son of god and the sons of men , by a golden chain reaching from heaven to earth , that saint paul speaks of the good christians , as of those who are already in glory with christ : and hath raised us up together , and made us sit together in heavenly places in christ jesus , ephes . . . he looks on them not only as having jus ad rem , but also as having jus in re ; not only as claiming , but also as possessing their heavenly inheritance . o that we would be so careful , or could be so happy , as not to abuse those mercies which we cannot deserve ! o that we would lift up our souls truly and entirely unto the lord , then would our hearts be where our treasure is , at the right hand of god : for we may not be in heaven by our perswasions , whiles we are either in earth by our affections , or in hell by our dispositions : how can we see our saviour at gods right hand , whiles satan stands at ours ? making us to butcher his servants , to deface his sanctuary , to discountenance his religion , to defile or despise his ordinances , to deceive his people , to destroy his inheritance ? how can we believe him to be making intercession for us , whiles we care not to make intercession for our selves ? or at least wise , use such extravagant prayers wherein we cannot justly expect , much less judiciously hope he should make intercession with us ? be it the priviledge of faith to have an eye to be able to see christ ; but of devotion to keep that eye alwaies open , actually to behold and look upon him , for which cause some have thought that prayer was the proper act of justifying faith , men then most especially believing in christ , when they are praying to him : so that to oppose or disturb the exercise of well-grounded and well-settled devotions , under pretence of reforming them , is to put out the eye of faith whiles we pretend to take off the film , that it may see the clearer . for the precious talent of faith , must neither be wrapped up in a napkin , nor indiscreetly managed , if we expect it should enrich our souls with heavenly and immortal comforts ; but must be diligently and discreetly imployed in judicious , as well as in fervent pravers and praises to almighty god , that so we may fight the good fight of faith , by defending and maintaining not only the truth of the gospel , but also our profession and practise of that truth : saint paul requires both alike of his scholar , and in him of us ; . tim. . . fight the good fight of faith , lay hold on eternal life whereunto thou art also called , and hast professed a good profession before many witnesses . saint timothy had not only embraced the christian faith ( in general , ) but had also ( in particular ) professed a good profession thereof , before many witnesses ; and saint paul binds him , ( as well as he had bound himself ) to make it good ; else as many as had been witnesses of his profession , must have been judges and condemners of his revolt : and doubtless god having exalted our saviour christ at his own right hand in the heavenly places , far above all principalitie , and power , and might , and dominion , ( eph. . , . ) hath sufficiently declared , that we should so exalt and advance the christian religion ( whereby we seek to glorifie his son in earth , as the father hath glorified him in heaven ) that neither principality , nor power , nor might , nor dominion here on earth , ( for those in heaven will not endeavour it ) should be able to remove us from the truth of christ , either in its belief or in its practise , no more then they can remove christ himself from sitting at the right hand of god. and we most humbly beseech thee o blessed saviour , who hast conquered all things , to conquer also our inconstancies , that we may perfectly and without all doubt believe in thee , and shew the sincerity of our faith by the zeal of our piety , and the constancy of our saith by the unweariedness of our piety , that neither faith nor piety may be reproved in thy sight when thou shalt come to judge us , who rulest and governest all things , with the father and the holy ghost , ever one god world without end , amen . christ communicated in the coming of the holy ghost . cap. i. of the communication of christ to his members . sect . i. that we being born in sin , our condition is very miserable till christ be communicated to us ; but after that , very comfortable : for the time of sin is a time of warfare , captivity , banishment ; the time of grace , a time of peace , of restitution , of liberty ; the admirable liberty of gods servants , the woful slavery of those who serve themselves . it is no small part of mans misery , ( who is born in sin and sorrow , and therefore born in sorrow because in sin , ) that the afflictions of this world may grieve his soul , but all the comforts of this world cannot rescue or release it from grief . the spirit may be perplexed from the flesh , but cannot be relieved from it ; it is only the lover of souls that can exhilerate the soul , only the god of spirits that can comfort the spirit : and till this lover of souls shew his love to us , we are hateful to our selves ; till this god of spirits do comfort our spirits , we cannot but remain altogether comfortless : for we are of our selves strangers and aliens from the common-wealth of israel ; and consequently from the comforts and immunities of that common-wealth ; being alienated from god as far as earth from heaven in our affection , as far as hell from heaven in our condition : t is a sad truth which may be lamented , but may not be denied , ( for in its denyal though a man may shew himself a good sophister , yet he must shew himself a bad divine , and cannot shew himself a good christian ) that we are all by nature children of disobedience , and children of wrath ; the jew though he came of the stock of abraham , yet came not into the world without disobedience , nor without wrath no more then the gentile ; for so saith saint paul , we were born the children of wrath even as others , that is , we jews who came of abraham , no less then the gentiles who came of the most unworthy and most unrighteous stock in the world ; among whom ( sc . the children of disobedience ) we all had our conversation in times past in the lusts of our flesh , and were by nature the children of wrath even as others , e●h . . . as if he had said , we were children of disobedience in our affection ; children of wrath in our condition ; strangers from god in our affection , for being under such lusts ; strangers from god in our condition , for being under such wrath ; the apostles intent is fully to declare unto us the state of mans misery which he is in by nature till he be relieved by his blessed redeemer ; and we may reduce all his doctrine to these four heads : first , that our misery consisteth of two parts , that we are under the dominion of sin , and that we are under the guilt and punishment of sin : secondly , that all men in general , as well jews as gentiles , as long as they are without christ and his grace , are subject to this misery , that is , are dead in trespasses and in sins , and obnoxious to punishment for the same : thirdly , that this our misery is meerly voluntary in regard of the sin , though not in regard of the punishment , for it is the course of this world , and the fulfilling the desires of the flesh and of the mind , i. e. perverse and inordinate desires , both external of the body , and internal of the soul : ( for body and soul both are alike infected , both are corrupted by sin , and the desires of the mind are sinfull , no less then the desires of the flesh : ) this course of the world we are all desirous to run , these desires of the flesh we are all inclined to nourish and to fulfill : so that our misery is altogether voluntary in regard of our sin , though it be altogether involuntrary and necessary in regard of the punishment : we are willingly under the sin , as pleasing our corruption , but unwillingly under the punishment as bringing our destruction : we are contented with the disobedience , but we are afraid of the wrath ; and yet as long as we are under the sin , we cannot but be under the punishment : as long as we are children of disobedience , we are also children of wrath . fourthly and lastly , that as it is not in our will , so it is not in our power to redeem our selves from this misery : for that our corrupt nature doth not so much as desire , and therefore cannot recover the state of true liberty either from sin or punishment ; but t is only the infinite goodness and mercy of god that recovers us by his grace , which is as far beyond our desires , as above our deserts ; such a grace as we could not imagine , and therefore did not desire ; such a grace as we did not desire , and therefore could not deserve , as saith the apostle , but god who is rich in mercy for his great love wherewith he loved us , even when we were dead in sins , hath quickned us together with christ . the first adam communicated nothing to us but sin and death ; t is only the second adam that hath communicated to us grace and life ; and therfore t is only in relation to him , to our saviour christ , that the prophet begins his sermon of comfort , isa . . , . comfort ye , comfort ye my people saith your god , speak ye comfortably to jerusalem and cry unto her , that her warfare is accomplished , that her iniquity is pardoned : the beginning of the pardon is the end of the war ; her warfare is accomplished , and her iniquity is pardoned , do both signifie the same peace : completa est malitia ejus , saith the latine translation for militia , by a small mistake of the letter , ( and that in the printer , not in the translator ) but none of the sense ; for our malitia is our militia , our iniquity is our warfare : the hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is both her work and her time of war : kimchi in his gloss saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vult dicere tempus quod in captivitate vel exilio d●buit transigere ; he means the time that she was to pass in banishment or captivity : we may well admit the gloss ; for sin is a time of war , banishment , and captivity : of war with god , of banishment from god , and of captivity , not under god , for he can be no tyrant , but under the devil ; a sad time surely : and therefore the time of grace must needs be a joyfull time , wherein this warfare , this captivit● ▪ this banishment is brought to an end ; for christ being communicated , the sin is pardoned ; and the sin being pardoned , the sinner is in peace , and in prosperity and in liberty : to say this , is to speak truly to the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loqui ad cor , which is the hebrew phrase for speaking comfortably ; other comforts go no farther then the ear , then the outward man ; that his stock is increased , his request granted , his cause advanced : t is only this comfort that enters into the heart , and revives the inner man , that the time of his warfare , banishment and captivity is at an end , because his sin is pardoned ; for here are two distinct times to be observed : a time not accepted ; that 's of warfare , banishment and captivity : and a time accepted , that 's of peace or reconciliation , of restitution , of liberty : for epiphanius his argumentation is not to be denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the nature of relatives : si fuit unus annus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ergo fuit alter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if christ preached one year wherein he was accepted , ( as clemens alexandrinus labours to prove out of luke . . to preach the acceptable year of our lord ; ) then it must needs be that he could not preach only but one year ; for there must also be another year wherein he was contradicted and no● accepted ; his logick is not to be questioned , though his tenent be refused by the learned scaliger , lib. . de emend . temp . who proves that christ did preach upon the earth , not only one year as clemens , nor two years as epiphanius would have it , but four full years . so here the inference is unquestionable ; if there were a time of warfare , of banishment , of captivity before the pardon , there must needs be a time of peace , of restitution of liberty after it ; if that were a time of expulsion or rejection whiles we were enemies ; this is a time of acceptance or admission now we are sons , as saith sant paul , behold now is the accepted time , behold now is the day of salvation , cor. . . that was a day of damnation , this is a day of salvation : that a a time not accepted , this a time accepted : the time of the flesh , and the time of the spirit : the time of sin , and the time of grace , are two opposite times : the time that sin reigns in us , is a time of warfare , banishment , and captivity ; the time that the spirit of grace reigns in us , is a time of restitution and of liberty . first a time of peace , and that a peace of heart , john . . my peace i give unto you , let not your heart be troubled , neither let it be afraid . the peace that christ gives us , is a peace of heart ; a peace that puts away all trouble , and all fear ; all trouble least it should disturb our peace outwardly ; and all fear least it should disturb our peace inwardly ; which is the invincible reason saint augustin alledgeth to prove that the holy angels are assured of their state of bliss , because otherwise their fear would disturb their peace , and consequently interrupt their blessedness : and aquinas affirms the saints in heaven to be no less sure of the continuance of their bliss then of the bliss it self , and therefore to be in some sort partakers of the divine eternity , to which all is actually present , nothing to come , or else they could not have the full quietation of their wills , without which blessedness it self could be no blessedness , . q. . art . , . secondly , the time of grace is a time of restitution , and that to our true country , even to heaven : the philosopher could point thither with his finger , but the christian points thither with his heart . for that being once touched with the spirit of god , alwayes moves and beats towards heaven , as a needle touched with a loadstone moves alwayes towards the pole. for true christians are so full of hope , and their hope is so full of immortality , that they are very well contented to resign this mortal life when god shall require it , as those who know themselves to be but strangers and so journers hereon earth , and that their country , ( where they are to expect a lasting & a sure dwelling ) is only in heaven , as saith saint paul in their behalf , for we know that if our earthly house of this tabernacle were dissolved , we have a building of god eternal in the heavens ; wherefore in this we groan carnestly , desiring to be cloathed upon with our house which is from heaven , cor. . , . this house of earth is but our tabernacle , that of heaven is our dwelling ; in this we groan , in that we shall rejoice ; this is to be dissolved as built by man ; that 's a building of god , and therefore not capable of dissolution . thirdly , the time of grace is a time of liberty , for grace is the well-spring and fountain of liberty , as sin is of thraldom ; for as sin is an aversion from god to serve our selves , which is the greatest servitude , so grace is a conversion to god to serve him ; whose service is perfect freedom ; so that no man is so truly a slave as he that serves himself , and none so truly free as he that serves his god ; nemo liber nisi sapiens , none is a free man but he that is a wise man , may not be taken for a paradox , if we be not mistaken in the wisdom , but think and say with the spirit of god , behold the fear of the lord , that is wisdom , and to depart from evil is understanding , job . . . t is a heavenly contemplation of the seraphical doctors , tunc homo rectus est quum intellectus adaequatur summ● veritati in cognoscendo ; voluntas confirmatur summa bonitati in diligendo ; & virtus continuatur summae potestati in operando : et ex hoc homo non solùm rectus , sed & rector ipse deo subditus , ipsi alia . ( bonav . prol. in lib. . sent. ) man i● then only well governed in himself , and governour of all other things , when he depends wholly upon god ; his dependance upon god in his understanding to know him the first truth ; in his will to desire him the chiefest good : and in his power of action to follow and obey him the highest power , makes him subject to god , and all the world subject to him ▪ this is such a kind of liberty which the son of god only gives , and the servants of god only enjoy ; see it in the sons gift , if the son therefore shall make you free , ye shall be free indeed , john . . see it in the servants receipt , and i will walk at liberty , for i seek thy precepts , psal . . . they who are gods servants , are the only free-men ; for they are so his servants as that also they are his sons ; for as the soveraignty of his dominion claims them for servants , so the transcendency of his goodness accepts them for sons , and therefore gives unto them both the liberty and the patrimony of children . sect . ii. that christ is generally communicated to all christians by baptisme , wherein the holy ghost is given to regenerate and sanctifie them , by taking away the imputation or guilt of original sin , and making them the members of christ ; how the apostles baptized in the name of christ : and their infidelity and uncharitableness who deny baptism to infants . if we look on men as men , we must look on them as the sons of wrath ; but if we look on men as christians , we must then look on them as the sons of god , members of christ , and inheritors of the kingdom of heaven ; for they are sons in his son , in whom they are made christians , because christ is communicated to them in their baptism , whereby they are not only distinguished from turks and infidels , but also qualified and exalted above them ; for having been baptized into christ , they have put on christ . this is saint pauls own assertion in his own words ; for ye are all the children of god by faith in christ jesus ; for as many of you as have been baptized into christ , have put on christ , gal. . , . which two verses in saint chrysostoms judgement , do shew , that christians are the sons of god ▪ and the means or manner how they are made his sons ; the . verse shews their being made sons ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and the . verse shews the means and manner how they are made sons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he calleth it . for ye are all the children of god in christ jesus , there 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . christians are made the sons of god by faith in his son , by faith in christ jesus ; which makes saint chrysostome break forth in admiration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; oh wonderfull , how great is the power of faith ! for he shewed before that it makes us the sons of abraham , ver . . he sheweth now that it makes us the sons of god ; again verse . for as many of you as have been baptized into christ , have put on christ , there 's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manner of our adoption , how we are made the sons of gods , even by being baptized into his son ; ye have put on christ by being baptized into christ ; or ye have been baptized into christ , therefore ye have put on christ ; for this will be the minor and the conclusion to that major : and we may join all these together , and make up this syllogism : as many as have been baptized into christ , have put on christ ; but you have been baptized into christ ; therefore you have put on christ . if you ask how the baptized into christ , put on christ , saint augustine will answer you with a distinction , vel sacramenti perceptione vel rei induunt homines aliquando christum usque ad sacramenti perceptionem ; aliquando autem ulterius , usque ad vitae sanctificationem , & hoc accidit quum digne suscipiunt . men ( when they are baptized ) do put on christ : sometimes outwardly in the visible sign of the sacrament , sometimes inwardly in the spiritual grace of the thing signified ( as when they worthily receive their baptism ) and this answer is necessary because there are so many hypocrites in the world who frustrate the grace of god by their hypocrisie ; but concerning those that are not hypocrites when they come to be baptized , as true believers , or concerning those who cannot be hypocrites , as little children , the judgement of charity bids us say , they have put on christ both outwardly and inwardly , because the judgement of verity teacheth us to say , that the outward visible sign is not without the inward spiritual grace on gods part who offereth the baptism , ( and is not wanting to his own offers ) what ever it be on mans part who receiveth it ; for those words of the gospel , he shall baptize you with the holy ghost and with fire ( mat. . . ) will not allow us to separate the holy-ghost and the fire from the baptism which hath been instituted by our saviour christ ; but bonaventure lib. . sent. disp . . supplies us with another answer ; omnes baptismum aequaliter recipiunt quantum ad characterem & restitutionem innocentiae , non quantum ad infusionem grati● ; as many as have been baptized into christ , have alike put on christ , so far as to be accounted innocent , or freed from the guilt and imputation of original sin , ( with which they came into the world , ) though not so far as to be made righteous by the infusion of grace , or to be freed and delivered from the infection or the dominion of that sin ▪ for grace hath a twofold act , delere culpam , & habilitare ad bonum , ( saith the same author ) to blot out sin , and to dispose to righteousness : sure we are that baptismal grace doth immediately avail to the blotting out of sin alike in all , though we are not sure that it doth alike dispose all to righteousness , though we hope well of that too . so that in his sense , all that have been baptized into christ , have put on christ equally as to the restitution of innocency , though not as to the infusion of grace . they are all restored to the innocency that was lost in the first , though not all enriched with the grace that is found and founded in the second adam . they have not the sin of their nature imputed , though they have it still inherent : they have it not imputed , in that they are made the children of god ; they have it inherent , in that they are still the sons of men : baptism is available unto all alike for remission of sins , though not for regeneration from sin : and yet sure it makes way for that too ; else saint peter would not have annexed the receiving the gift of the holy ghost to the remission of sins , saying , repent and be baptized every one of you in the name of jesus christ , for the remission of sins , and ye shall receive the gift of the holy ghost , ( acts . . ) baptism doth immediately conduce to the remission of sins ; be baptized every one of you for the remission of sins : and mediately also to the receiving of the gift of the holy ghost ; in as much as it takes away that guilt of sin which keeps him from us ; and ye shall receive the gift of the holy ghost ; that is , some more eminent gift of the holy ghost , for your confirmation in righteousness , after you have received him in baptism for the remission of your sins . for surely baptism of it self without the holy ghost cannot avail to the remission of sins ▪ therefore this promise of receiving the gift of the holy ghost , is to be expounded comparatively , that is , a greater gift of the holy ghost . and this exposition is necessary from this very text , because there is no remission of sin without grace , and no grace without the spirit of grace ; and may be proved to be convenient from that other text which comes near to this , of acts . , , . where after the samaritans had been baptized in the name of the lord jesus , saint peter and saint john layed their hands upon them , and they received the holy ghost ; that is to say , in a greater proportion for their confirmation , then they had in baptism for their conversion . but why is it said , they were baptized in the name of the lord jesus ? shall we think that the apostles did recede from that form of baptism , which had been given them by christ himself ? saint ambrose ( lib. . de sacram. c. . ) seems to affirm there is no need of that , when he saith , in uno nomine baptizari nos oportet , hoc est , in nomine patris & filii & spiritus sancti , &c. we must be baptized in one name , that is , in the name of the father , and of the son , and of the holy ghost , which is but one name , because but one substance , but one divinity , but one majesty ; and saith moreover , that name is the name whereby we must be saved , which we are sure is the name of the lord jesus , ( acts . . ) so that if we admit of this gloss , baptizing in the name of the lord jesus , is all one with baptizing in the name of the blessed trinity , which being undivided in nature , cannot well be divided in name . but aquinas seems to be of another opinion , ( a . par . qu. . art . . ad . ) dicendum quod ex speciali christi revelatione , apostoli in primitiva ecclesia in nomine christi baptizabant , ut nomen christi ( quod erat odiosum & judaeis & gentilibus ) honorabile redderetur per hoc , quod ad ejus invocationem spiritus sanctus dabatur in baptismo ; we must say that the apostles by some special revelation did for a while at first baptize only in the name of christ , because the name of christ was odious both to jews and gentiles , and this was a way to make it honourable in the esteem of both , when by the invocation of that name they saw the holy ghost given in baptism ; but this opinion may the better be deserted , . because the words upon which it is grounded , require it not . . because no such special revelation can be proved : and it is not safe to allow of special hidden revelations against the known general revelation of the text. . because the apostles by baptizing in the name of christ , could glorifie him only amongst unbelievers ; whereas , in so doing , they might dishonour him amongst believers , by receding from his institution . . because the holy ghost was not given in baptism after so publick a manner , as to be taken notice of by standers by . . because aquinas himself is so positive for baptizing explicitly in the name of the holy trinity , that he avoweth there can be no true baptism without it . for these and the like reasons , it may happily not be amiss to give another interpretation of those words ; then aquinas hath given , ( though not so exactly to the letter , ) and to say , they were baptized in the name of the lord jesus , is all one in effect , as if it had been said , that they were baptized by his authority , and according to his institution : or that they were baptized into his death and resurrection , giving up themselves wholly to him ; or that they were baptized with a special invocation of his name , not in the very act of baptizing , ( for then was invocated the name of the trinity ) but before and after it , because in baptism was made a special application of his merits unto them , for the remission of sins : this was the reason that the name of christ was specially then invocated , because the righeousness of christ was then specially applyed , as appears by that advice of ananias to saul , acts . . arise and be baptized , and wash away thy sins , calling on the name of the lord ; that is , on the name of the lord christ , who instituted baptism for the remission of sins , and was to be called upon , to bless his own institution : so that to baptize in the name of the lord jesus , may happily import no more then to baptize with a peculiar invocation of his name ; not altering the form , but shewing the end of baptism , which was to ingraft the baptized into the mystical body of christ ; however this phrase of being baptized in the name of the lord jesus , doth clearly evince that christ is peculiarly communicated in baptism ; for to suppose the name without the thing , is little less then to take the name in vain . and this is ground enough , why good christians should desire to have their children baptized ; and too much , why any should delay , and ( which is far worse ) deny the baptism of infants ; for such men do what they can to hinder christ from being communicated to those infants , to whom they deny baptism : wherefore as that promise which was made particularly to joshua , i will not leave thee nor forsake thee , jos . . . is applyed generally by saint paul to all good christians , heb. . . upon this ground that god is the same in all ages , to all that alike fear and serve him . so doth our church , ( after saint pauls example , and in his faith , ) rightly infer , that the same good will which our blessed saviour declared by embracing and blessing those little children which were brought to him , ( mar. . ) belongs alike to all children born within the covenant of grace : for god is alwaies mindful of his covenant and promise , that he made to a thousand generations , even the covenant that he made with abraham , psal . . , . and that covenant was in these words , i will be a god unto thee , and to thy seed after thee , gen. . . so that it is a plain case , the church promiseth no more for god , then god hath promised for himself , who we are sure neither can nor will fail his promise : and therefore since the church can truly say in the assurance of faith , that our heavenly father alloweth this charitable work of ours , in bringing children to his holy baptism : who can deny the truth of this saying , but out of infidelity ? who can deny the doing of this charitable work but out of uncharitableness ? such an infidelity , and such an uncharitableness , as to provoke the wrath and indignation of the eternal son of god against his own soul ; for so saith the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when jesus saw it he was displeased even to wrath and indignation , indignatus est , saith beza ; indignè tuit , saith the vulgar : doubtless he that for this indeliberate and inconsiderate uncharitableness shewed indignation against his disciples , will for a greater uncharitableness then this , such as proceeds from deliberation and resolution , pour out indignation upon his enemies . sect . iii. that christ is more peculiarly communicated to some christians by the spirit of adoption , whereby they cry abba father ; calling upon god with greater earnestness , confidence and comfort then did the jews , and yet they also had the spirit of adoption , ( though not in the same degree ) as well as christians . it is not to be doubted but that our saviour christ is generally communicated unto christians in the holy eucharist , as well as in baptism ; and that he is also communicated in his word , no less then in his sacraments : but because the men of this our age pretend wholly to be spiritual , i will ( not to vilifie , but to confute their preaching ) immediatly shew how christ is more peculiarly communicated by the spirit of adoption , and the rather because his being communicated in word and sacraments , would not be available to salvation , unless he were also communicated to us by the coming of the holy ghost . concerning which alensis hath befriended us with a most comfortable and a most christian-like position in these words , l●quendo proprie de missione , non dicitur mitti filius vel spiritus sanctus nisi ratione alicujus effectus pertinentis ad gratiam gratum facientem : nam in missione illorum , non solum dona ipsorum sunt nostra , sed & ipsi , quia inhabitant animum , & sunt ibi modo specialiori quàm prius . alen. par . . qu. . m. . art . . to speak properly concerning the mission ( or communication ) of the son and spirit of god , neither of them is communicated but only in some effect of saving grace , ( though in general terms either may be said to be communicated in the gift of any grace ) for when they are communicated unto us , not only their gifts are ours , but also themselves , to inhabit and to dwell in us , and to be in us more specially or peculiarly then they were before ; and why then should not every christian take up holy davids most holy resolution , and say , i will not suffer mine eyes to sleep , nor mine eye-lids to slumber , untill i find out a place , ( even mine own soul ) for the temple of the lord , and an habitation for the mighty god of jacob , psal . . , . for indeed the lord and the mighty god , christ and his spirit are communicated both together , according to that of john . . except ye eat the flesh of the son of man , and drink his blood , you have no life in you : as there is a communication and distribution of the nourishment to the body , that it may live ; so is there of christ to the soul , or it cannot live : and he is communicated by the spirit : for no man can eat his flesh nor drink his blood who is at the right hand of god , by corporal , but only by spiritual manducation ; and there can be no spiritual eating of christ , but by the assistance of his spirit : so that christ and the spirit of christ , are communicated to us both together , and we have alike need of both : for as christ is our advocate to bring us to the father , so is the holy ghost our advocate to bring us unto christ : and as christ revealed to us the will of his father ; so doth the holy spirit reveal to us the will of christ , making us , in the right use of his word and sacraments , to receive instruction from him , to enjoy communion with him , and to find immortal joy and comfort in him : this is that spirit the apostle speaketh of , when he saith , for ye have not received the spirit of bondage again to fear , but ye have received the spirit of adoption , whereby we cry abba father , rom. . . the apostle would have us christians see the happiness of our own condition above the jews , that we might accordingly shew our thankfulness above them . for they being under the terrours of the law , could not but have the spirit of bondage , because they saw nothing in the law but what was exceeding formidable , the flames of mount sinai before it , and the flames of hell fire after it : but we christians being under the promises of the gospel , ( which discharge all that truly repent and unfeignedly believe , from the curse of the law and from the guilt of their sins ) have the spirit of liberty , whereby we can with great confidence , and with greater comfort , draw near to the throne of grace : the jews had the spirit of adoption as well as christians ( though not in the same degree , ) but not from the law but from so much of the gospel as was revealed to them : and the christians have also the spirit of bondage as well as the jews , ( though not in the same degree ) but not from the gospel , but from so much of the law as is still in force to scourge them unto christ . the same spirit of adoption was to them a spirit of bondage , yet with some hopes and shew of liberty : to us it is a spirit of liberty , and yet with some fear and shew of bondage : they could say unto god , doubtless thou art our father , though abraham be ignorant of us , and israel acknowledge , us not , ( isa . . . ) but we can say moreover , abba father : that is , we can call upon god as our father , with greater fervency and earnestness , with greater assurance and confidence , and with greater joy and comfort , then they could ; for this abba father is vox clamantis , vox exclamantis , vox acclamantis ; the voice of one crying out , the voice of one crying out for help , the voice of one crying out for joy . first , the voice of one crying out , there 's the greater earnestness ; they did say to god our father , but we do cry it ; not coldly and remissely , least our prayers should be congealed in the middle region of the air , before they get up to heaven , but zealously and earnestly : they said it with zeal , but we say it with greater zeal . secondly , the voice of one crying out for help , there 's the greater confidence ; the jew could say father , but the christian saith abba father , that is father , father , with greater confidence and assurance of gods paternal affection . lastly , the voice of one crying out for joy , there 's the greater comfort : the jew could rejoyce in god as his father by creation ; but the christian rejoyceth in god as his father by redemption : the joy of the creation had an allay because of the sin and sorrow which we had brought upon our selves ; but the joy of our redemption hath no allay , because our blessed saviour hath taken away our sins , and with our sins our sorrows . cap. ii. of the coming of the holy ghost where christ is communicated . sect . i. that the holy ghost is the spirit of christ : that is , the spirit of the son as well as of the father ; and that the greeks were unjustly and uncharitably rejected by some of the latines as hereticks , concerning the procession of the holy ghost ; of the addition of filioque to the constantinopolitan creed , and that the pope hath no authority to change any article of faith ; the greek church agreed with the latine about this controversie in sense , though not in words : therefore not anathematized by the western churches which use the athanasian creed . bellarmines heavy doom concerning the greek church , fitter for a souldier then a divine . it is not the part of any christian to deny the holy ghost to be the spirit of christ , since that were not only to deny the word of christ , but also to deny the greatest and chiefest comfort of christianity : it were to deny the word of christ ; for saint paul taketh the spirit of god and the spirit of christ for one and the same saying , if so be the spirit of god dwell in you , and , if any man have not the spirit of christ , rom. . . the spirit of god and the spirit of christ are one and the same spirit , for christ is god : and it were also to deny the greatest and chiefest comfort of christianity , which is this , that the spirit of christ dwelleth in us , to revive our souls now from the death of sin , to revive our bodies hereafter from the death of the grave ; the apostle plainly attributeth thr resurrection of the soul from sin , and of the body from death , only to the dwelling of christs spirit in us , rom. . . and if christ be in you , the body is dead because of sin , but the spirit is life because of righeeousness , there 's the resurrection of the soul from sin ; and again ver . . if the spirit of him that raised up jesus from the dead dwell in you , he that raised up christ from the dead , shall also quicken your mortal bodies by his spirit that dwelleth in you ; there 's the resurrection of the body from death ; and this is also from the spirit that dwelleth in us , as well as the other ; the spirit of christ raiseth the soul from sin ; the spirit of christ raiseth the body from death ; so that to deny the holy ghost to be the spirit of christ , is to deny both our regeneration and our resurrection : wherefore this being of so dangerous a consequence , the master of the sentences would not impute this tenent to the greek church , as if they denyed the procession of the holy ghost from the son , though they would not say in their creed , i believe in the holy ghost the lord and giver of life , who proceedeth from the father and the son , but only , who proceedeth from the father , who with the father and the son together is worshipped and glorified : but he saith plainly that the greek church did agree with the latine church concerning that article of faith , in sense , though not in words : sensu nobis conveniunt , dum aiunt spiritum sanctum esse patris & filii , they agree with us in the sense , whilst they say , that the holy ghost is the spirit of the father and of the son ; only we speak a little more plainly , saying , who proceedeth from the father and the son ; nor are we to be blamed , ( saith he ) for adding to the creed , much less to be anathematized , because our addition is not of a contrary assertion , but of a necessary interpretation ; nos enim non praedicamus contrarium , sed addimus quod deerat , ideoque non subjecti anathemati . lomb. . sent. dist . . he is more careful to justifie his own church for adding to the creed , then to condemn the greek church for not allowing that addition ; but his scholars are not so moderate ; for aquinas taxes damascene of nestorianism in the case , and saith he was carried away with the schism of the greeks , damascenus sequitur errorem nestorii , quod sp. s. non procedit à filio , quia fuit tempore quo incepit illud schisma graecorum , aqu. . par . qu. . art . . ad . . and bonaventure is yet much mor fierce , when he saith , that the greek church denyed this article out of ignorance , pride , and perverseness , graecos negâsse hunc articulum ex ignorantiâ , superbiâ , pertinaciâ , ( bonav . in lib. . sent . dist . . ) three unmerciful words from a church-mans mouth against a whole church , and surely altogether underserved ; for the greek church always acknowledged the holy ghost to be consubstantial with the son , as well as with the father , as appears by the confession of faith exhibited by charisius in the council of ephesus , in the sixth action , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of truth the comforter being of the same essence or substance with the father and the son : which plainly shews the greek church did not deny the article , though they were loth to change their creed , wherein they found it was thus expressed , who proceedeth from the father , ( no mention at all made of the son. ) for this is their own profession in the council of florence in the . session , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we have our creed from seven general councils , and weneither add thereto nor take therefrom : and t is evident that the latine church it self did a long time demurr about this addition of filioque to the greek creeds : nay , leo the third did strongly oppose it , and that not only papally in his chair , but also episcopally in his chancel ; for he did absolutely refuse this addition when he was thereto intreated by charles the great , and did set up the creed ▪ over the altar ( at rome ) without it ; nor did filioque get into the article , till the time of benedict the seventh , ( saith binius , in syn. constant . ) which was above nine hundred and fifty years after christ , and about six hundred years after the divulging of that creed . but without doubt the addition it self is to be justified ; for it was not additio corrumpentium symbolum sed perficientium , as saith bonaventure ; not an addition to corrupt the creed but to perfect it ; or rather an explication not an addition , as bellarmine seems to distinguish , explicatio doctrine , non additio contrarii , but the manner of maintaining it seems altogether unjustifiable ; for those of the latine church shewed little temper and as little charity in rejecting the greek church for hereticks , ( which was trampled on enough by turks , and needed not christians to help tread it more under foot ) for not admitting the same addition , meerly because they thought themselves under the curse ( which the latines are willing to put off by a distinction ) if they should recede but one tittle or syllable from the language of their own creeds . but this ( it seems ) was the fault of the greek church , ( which hath been ever since accounted damnable schism in all other churches ) they could not swallow , much less digest , that crude position , ad summum pontificem pertinet fidei symbolum ordinare , it belongs to the pope to order and dispose of the creeds . a position so unreasonable , that aquinas himself , the greatest master of reason among all the schoolmen , is fain to fly to gratians decree to fetch a proof for it ; and that proof depends altogether upon the authority of some few popes , who were very partial judges in their own cause . this is clear , that the objection about athanasius his creed doth so puzzle him , that he is fain in effect to say his creed is no creed , because he cannot find the popes hand was in the making of it ; athanasius non composuit manifestationem fidei per modum symboli , sed per modum cuiusdam doctrin● ; athanasius did not set out this manifestation of the faith as a creed , but as a doctrinal institution ; notwithstanding the very title of it in greek is the same which is prefixed to the apostles creed , and the latine church calleth it symbolum athanasii , unto this day : it is not suitable with my purpose , ( and much less with my desire , ) to examine the other exigencies which this excellent divine is put to , that he may gratifie his church by seeking to make good this tenent ; but sure other churches look upon it as an invasion of their christian liberty , and as a doctrine which cannot pretend to christian verity or antiquity , though it may fondly pretend to some external unity ; t is certain the greek church took it for a novelty , and therefore would not admit this position as a dispensation from the anathemas denounced by the two councils of ephesus and chalcedon against such as should presume to alter the former creeds : and yet in truth , the alteration was more in word then in sense , and the greek church had the procession of the holy ghost from the son , in their faith , though not in their creed . and this appears plainly by simeon the metaphrast , who lived about the year eight hundred and fifty after christ , ( neer the same time with walefridus strabo ) yet useth these words , in the greek menology , on october . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : my lord christ is ascended into heaven , and returned to his fathers throne , and from thence hath sent down the holy spirit which proceedeth from himself , upon his disciples : he saith in his faith , the spirit proceeded from the son , though neither he nor any of his church would change their creed , to say so : and upon this ground the western churches may still retain the use of athanasius his creed in their liturgies , notwithstanding the addition of filioque , without cutting off the greek church from the hope of salvation , though they allow not that addition , because the procession of the holy ghost from the son , is also in their faith , according to the sense , though not according to the words of the article ; and to speak the plain truth , in this controversie concerning the procession of the holy ghost from the son , as well as from the father ; the animosity was greater betwixt the greek and latine church , then the disagreement , the quarrel larger then the difference ; and thus much scotus ingenuously confesseth in these words , sed forte si duo sapientes , unus graecus , & a●ter latinus , uterque verus amator veritatis & non propriae dictionis , de hac visa contrarietate disquirerent ; pateret utique tandem ipsam contrarietatem non esse veraciter realem , sicut est vocalis : alioquin vel ipsi graeci vel nos latini sumus verè haeretici : sed quis audet johannem damascenum , basilium , gregorium theologum , & nazianzenum , cyrillum & similes patres graecos arguere haereseos ? quis iterum argueret haereseos b. hieronymum , augustinum , a●ibrosium , hilarium , & consimiles latinos ? verisimile igitur est , quod non subest dictis verbis contrariis , contrariorum sanctorum sententia discors ; & ( scotus in . sent. dist . qu. . ) but happily if two wise men , the one of the greek , the other of the latine church , did enquire concerning this seeming contrariety , and both of them would prefer the truth above their own words or expressions , they might in time find that this is but a verbal , not a real controversie ; for if it be real ; either the greeks or the latines must needs be hereticks : but who shall dare to accuse damascene , or basil , or gregory the divine , or gregory nazianzene , or cyril , and the rest of the greek fathers of heresie ? again , who dares take saint hierom , saint augustine , saint ambrose ▪ saint hilary , and the rest of the latine fathers for hereticks ? it is therefore most probable , that in these contrary expressions was no contrary sense , but they both meant one and the same truth , concerning the procession of the holy ghost . thus far scotus ; and indeed no less appears in the council of florence , where , from the twentyeth session to the twenty fifth exclusively , is a long disputation betwixt johannes provincialis for the latine church , and marcus ephesius for the greek church ; and the ephesian professing that the spirit did proceed from the father by the son , the provincial confesseth it was in effect the same as from the son : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by is here as much as from , saith johannes concil . flor. sessione . for the father begetting , and the son begotten , and the holy ghost proceeding , being all confessedly coequal and coeternal , whether it be said , the holy ghost proceeding from the father and the son , or , from the father by the son , the doctrine of the blessed trinity is uncorrupt and inviolable ; for the three distinct persons with their three distinct properties are believed in one god , none afore or after , none greater or lesser then other : in personis proprietas , in essentia unitas , in majestate aequalitas ; property in the persons , unity in the essence , equality in the majesty of the godhead , being no less acknowledged and believed by the greek then by the latine fathers , which is the short confession of the doctrine of the blessed trinity . for it is manifest that the greeks who denyed not the son to be consubstantial with the father , could not exclude him in the procession of the holy ghost : wherefore we must needs reject that harsh and heavy doom which bellarmine hath left upon record against the grecians , ac ▪ ut intelligant causam exitii sui esse pertinaciam in errore de processione sp. s. in ipsis ●eriis sp. s. capta fuit constantinopolis à turmay understand the cause of their destruction to be their pertinacy in their error concerning the procession of the holy ghost , in the very festival of the holy ghost , that is at whitsontide , was constantinople their cheif city taken by the turks : this he thinks he hath sufficiently proved ; but the learned scaliger thinks no man can sufficiently prove , and laments this queen regent of the east in these words , ut cujus calamitas ignorari non potest , dies calamitatis ignoretur ; and though he incline to their opinion who said that city was besieged the morrow after easter , and taken upon the day of pentecost , yet he concludes it dangerous to determine so much : sed periculosum est haec definire ; de anno quidem non dubito fuisse . sed de mense delibero , utrum sc . mense maii an mense aprilis capta fuerit : scal. lib. . de emend . temp . ) he dares not define the month whether it were in april or in may , ( and sure whitsontide cannot fall in april ) much less the week or the day ; he sayes t is dangerous to assert it was taken in whitsontide ; but sure it is dangerous to assert it with so much uncharitableness against a whole church , whose ruine should be thought on with pitty , not with insolency : however though the assertion it self be true , yet the argument is fitter for a souldier then for a divine , to appeal to the success of the sword for the justification of the cause , and will much better advance turcism , which hath full six parts , then christianity , which in all the several professions of it , hath but five parts of thirty in the known habitable world , as master brerewood hath demonstrated in his enquiries , ( cap. . ) sect . ii. that the coming of the holy ghost for the communicating of christ after an extraordinary manner , is not now to be expected : that preaching and praying with the spirit come not by infusi●ns : enthusiasts are the worst separatists ; and the greatest blasphemers , guilty of the worst kind of sacriledge and idolatry , in robbing god of his publike worship after such a manner as he hath commanded , and idolizing their own pretended gifts . since it is an undoubted truth that the holy ghost is the spirit of christ , we may not doubt but his coming unto men alwayes was and still is of purpose to communicate christ unto them ; either after an extraordinary manner by immediate infusions and revelations as to the prophets and apostles , or after an ordinary manner by habitual improvements and assistances as at this day . for the extraordinary manner of his coming , and the extraordinary manner of his communicating christ to men by immediate infusions or revelations , did both cease together ; and we may truly say concerning those miraculous and extraordinary dispensations of the spirit , what saint paul hath said concerning tongues , one of the principal effects thereof , they were for a sign , not to them that believe , but to them that believe not , cor. . . and therefore were to continue and remain no longer then signes and wonders , that is , till the preaching or publishing of the gospel , or till the planting and setling the christian religion . for saint peter plainly sheweth in the second of the acts , that this prophecy of joel , in the last dayes , saith god , i will your out of my spirit upon all flesh , was fulfilled in the miraculous descent of the holy ghost upon the apostles , that these were the last dayes meant by that prophet , and therefore after those dayes , men were not to expect any more such extraordinary dispensations : wherefore those that will now preach or pray by the spirit , may not rely upon infusions for which they have no warrant , but must betake themselves diligently to read and consider the word of god , that so they may have the assistance of the spirit of god ; for they that go about to separate the spirit from the word , are the most abominable separists that ever were , or can be in the world , because they endeavour to separate god from himself ; for gods word is gods truth , and gods truth is himself . be it then taken for granted , which may not be doubted , it cannot be denyed that they are very wicked separatists who separate man from man , for they fill the world with sedition and privy conspiracy ; they yet worse separatists , who separate man from god , for they fill the world with false doctrine and heresie ; but yet still they are the worst separatists of all who separate god from god , that is , gods spirit from gods word , for they fill the world with hardness of heart , contempt of gods word and commandment ; which is the ready way to make men first impenitent , and then unpardonable ; and what more can be said of the sin against the holy ghost ? yet these three separations do so naturally and necessarily spring from one another , that they may be accounted themselves inseparable . for the sedition begets the heresie , and the heresie begets the hardness of heart ; separating man from man by sedition will separate man from god by heresie ; and that will also in a short time endeavour to separate god from himself , by contempt of his word and commandments : what an unhappy age do we live in , wherein men think they do god good service , to run away from his word , by pretending to his spirit ! but this is the wit of wickedness , the order of disorder , the method of atheism , that the persons of the holy and undivided trinity should be sinned against by succession , and blasphemed in the same order that they are to be confessed ; first the father , secondly the son , and thirdly the holy ghost : for under the law men were generally given to idolatry , ( took an idol for god ) and so more immediately sinned against god the father ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god of himself . under the first times of the gospel , men were generally addicted to arrianism , denying the divinity of christ , and so more immediately sinned against god the son ; for he is god of god. but in these latter times of the gospel , ( for so it is to be feared our sins have made them ) men are generally addicted to cry up their own phansies for the dictates of the spirit , and so more immediately sin against god the holy ghost : not considering how unconscionable a thing it is to grieve the holy spirit of god whereby they are sealed to the day of redemption ; and how impossible a thing it is for those not to grieve the holy spirit of god , who constantly blaspheme him ; and what an unsufferable blasphemy it is to entitle those rude and crude impertinencies to the holy spirit , which few sober men can hear with patience , and no zealous man can hear with profit ; and no conscientious man can hear with piety : well may such a worship profit some men by exercising their patience , but yet it scarce deserves the name of worship , because it doth not rather exercise their piety : so that we must confess , that such pretenders to the spirit are the greatest enemies of the spirit ; and whilst they would be thought the best reformers are in truth the worst blasphemers , for as much as they impute those imprudencies and indescretions , or rather impieties and irreligions ( for imprudencies in the service of god are impieties , and indiscretions are irreligions ) to gods holy spirit , which are meerly their own vai● imaginations , and carnal inventions ; and in the mean time , reject and disesteem those prayers and praises , which are the undoubted d●ctates of that same holy spirit , as if they rather hindred then helped us to cry abba father ; what is this , but in effect to blaspheme god , instead of blessing him , for giving us so many admirable forms of prayer and praise in the holy scriptures ? and for giving us a church to teach us to pray exactly according to that pattern in the mount , according to those patterns of prayers and praises wh●ch came immediately either from god the son , or from god the holy ghost ? what is this but in effect to distract and to hinder men ; instead of setling and helping them in their religion , whilst they are made beleive that nothing is truly from the spirit of prayer , but what is new and unknown to them , whereby they are taught first to contemn the known prayers of the church , and then the known prayers of the scriptures , ( for that the spirit is as much confined by the one as by the other ) and to hunt after novelty instead of certainty , which is a way to exercise the phansie before the conscience , ( because the conscience first tries the spirits , then follows them , john . . but the phansie first follows the spirits , and never at all tries them . ) a way that the more it busieth the head , the less it setleth and establisheth the heart ; wherefore if that benediction was apostolical , the lord jesus christ himself stablish you in every good word , thes . . then this practice must be apostatical , which doth unstablish and unsettle the people in their prayers the very best words : then was egypt in a sad case when the locusts did eat up what the hail and thunder had left , exod. . and is it not so with israel when locusts out of the bottomless pit devour that small pittance of religion which the hail , that is , their own chill and frozen dispositions ; or the thunder and lightning , that is , the tempestuous terrours and troubles of war , had left in the peoples hearts ? when god suffers such devourers of piety and religion to come into a land , he either looks upon it as egypt , or t is to be feared he intends to make it so ; the death of the first born is then sure not far off , and the drowning of all the rest is not like to belong after it for what can we expect , but that the read sea , even a sea of blood should cover us all , when we persecute the israel of god for desiring to serve him , and say unto those who are zealous for such prayers as they know are either in gods word , or agreeable with it , ye are idle , ye are idle , therefore ye say let us go and do sacrifice to the lord , exod. . . as if praying in known and approved forms , were rather a pretence for idleness then a help to devotion : this is not only to reproach the church for teaching us to pray by her liturgies , but also to reproach god himself for teaching the church to pray by his scriptures ; and by this argument we may throw away not only the dictates of the church , but also the dictates of the spirit of god : sure this is not the part of christians , by one and the same wicked practice to oppose both the authority and the doctrine of christ ; the authority of christ in his church , the doctrine of christ in his word : they pretend to have the spirit of god , but yet contemn the word of god : they will needs have the spirit of his son in their hearts , and yet care not to have the language of his son in their mouths : giving their pater noster a quietus est , a writ of ease , as if the holy spirit had supplied the servants above the son , and taught us better prayers then it had taught our saviour : or as if it were not one and the same spirit that once directed him , and still directeth us to call upon the father ; doubless such men cannot take it unkindly , that we abstain from communicating with their prayers , since they by rejecting the lords own holy prayer , do at the same time reject commnnion not only with all the servants , but also with the spirit and with the son of god ; for the servants of god alwayes used it , the spirit of god indited it , the son of god commanded it ; t is no wonder if such men be not only sacrilegious , but also perswade themselves there is no such sin as sacriledge , and consequently that whatsoever hath been consecrated to gods holy name , is still unholy and prophane , though it hath been conscrated according to gods own express command in the fourth commandment , which is the commandment of consecrations , and requires the sanctification of place , and of persons , and of our substance to gods publike worship , as well as of time ; time cannot be sanctified , or kept holy to gods publick worship without these ; and besides , we find these also expresly commanded in other parts of the bible , and since they are all commanded for one and the same end , we must reduce the texts concerning them to one and the same commandment , for the ten commandments are decem summa genera , as it were ten predicaments or ten general heads to which is to be reduced whatsoever is commanded as a moral duty in the whole word of god : wherefore since it is a moral duty that men should publikely and solemnly call upon the name of god , and time alone , without place and persons , and the maintenance of these cannot serve for the discharge of that duty , we must allow the rest of these outward requisites to be commanded in this of time ; and consequently , what of all these alike was common and unholy before it was sanctified to gods publike worship , being once sanctified thereunto is made peculiar and proper to god ; and therefore to rob , or pillage , or take away any of these , is sacrilegiously to invade gods property ; which is a sin of so heavy a burden to press down the soul , that the apostle hath put it in the scale against idolatry , and seems to make this at least to balance , if not to out-weigh the other ; thou that abhorrest idols , dost thou commit sacriledge ? rom. . . the argument would be of little consequence , if sacriledge were not a sin at least equal to idolatry ; and truly so it is , ( whatever we please to think or to make of it ; ) for whereas there are two kinds of idolatry , the one to take an idol for god , the other to make god himself for an idol ; the sacrilegious person is in effect guilty of them both : for it is impossible that any man should rob god if he did not make money his god , there 's taking the idol for god : or if he did not take god for one to be mocked rather then worshipped ; there 's taking god for an idol : and t is no wonder if they can do all this , who can contemn the lords most holy prayer : for the three first petitions of that prayer contain all the duty of the first table ; and the least part we can shew of dutifullness is to pray that we may be dutifull : and consequently he that will not say our father which art in heaven , hallowed be thy name , cannot be troubled at that sin of sacriledge , whose property it is to invade and profane all that is dedicated to the hallowing of the name of god ; for they that can swallow the camel , have little reason to strain at the gnat , they that can be guilty of the greater , cannot stick at the lesser sacriledge ; they that can rob god of his publike worship , cannot easily make any scruple of robbing his church ; and to take away such publike prayers as do undoubtedly glorifie the name of god , what is it else but to rob god of his worship , or of the honour due unto his name ? for he that doth forbid us to take his name in vain , doth withall command us to glorifie his name , and consequently to make use of such forms of prayer and of praise as we are sure do most glorifie him ; these forms being accordingly made for the honour of god after the rule of the two first , and in obedience to the third commandment , are set apart for this use , in obedience to the fourth ; and to take away these forms , is in effect to sin against all the first table : and they who are guilty of this sin , even of putting down the true service of god , are guilty of many sins together ; for as they sin against the third commandment , they are guilty of blasphemy ; as against the fourth , they are guilty of sacriledge and prophaness ; and as they sin against the first and second commandments , denying men ( as much as in them lies , ) to have god for their god , and to worship him with internal and external worship , according to his own holy will and command , so they are downright guilty of irreligion and of idolatry . nay yet more , ( which is a misery to think , and the greater because t is not a mistake to say ) such men are guilty of worse idolatry then many of the heathen : for no idolatry is so bad as that wherein a man doth make himself the idol : and have we not here that idolatry , when men set up their own pretended gifts , against a known true and substantial worship of god ? for what is it for any man to pretend the gift of the spirit ( that all others may rely upon his lips , in pouring out their souls to god , ) but to make himself an idol ? and what is it for others to rely upon pretences , instead of certainties in gods worship , but in effect to make themselves guilty of idolatry ? for to speak the plain truth in this case , the people do worship god not in their own faith , but in the faith of their minister if they pray with him as communicants , before they know what he will pray , which is to be guilty of will-worship , whiles they resign up their souls in a blind obedience : or the minister alone doth worship god , whiles the people are present only as judges , not as communicants , reserving their souls unto themselves , all the time he is praying , till they see they can safely say amen at the end of his prayer , which is in effect to have no publike worship till the worship be quite done ; for publike worship is not rightly so called from its company , but from its communion ; and saint paul would never have commanded all gifts whatsoever , ( in that he commanded the first gift , the gift of tongues , which came immediately from the holy-ghost ) to submit to edification , if he would have allowed any other gift afterwards to oppose it self against , much less to advance it self above true christian communion , since it is a plain case that christian communion was at first commanded , and ought to be still observed chiefly for edification . sect . iii. hypocritical christians , who make prayers for pretences , worse atheists , then the heathen ; pretenders to the spirit are the greatest enemies to the spirit , and shew the least fruits of the spirit ; therefore must be silenced by the ministers of christ , and shunned by his people , who have no excuse if they are misled by themselves , because they are to be known by their works , whereof the weakest and the meanest men are competent judges . there is no atheism so much dishonoureth god or deceiveth men , as that of hypocrites , who make religion it self a meer pretence whereby to act their irreligious designs and practises : so that the christians atheism is worse then the heathens ; for the heathen that hath not the true religion is an atheist not knowing god ; but the christian who hath the true religion , and useth it for a pretence , is an atheist abusing and affronting him . hence is that terrible curse denounced by our saviour against such men , saying , wo unto you scribes and pharisees , hypocrites , for ye devour widows houses , and for a pretence make long prayer , therefore ye shall receive the greater damnation , mat. . . t is not imaginable that our saviour christ should discourage either the gift of prayer , or the use of that gift in making long prayers ; for himself continued all night in prayer to god , luke . . and spake a parable , that men ought alwayes to pray and not to faint , luke . . therefore we may be sure it is a grievous sin to make long prayers for a pretence , when our saviour himself may seem to dislike the prayers , rather then he would not condemn the pretence : and questionless such hypocrites are most abominable idolaters ; for whiles they make prayers meerly for pretences , they make god an idol : and whiles they make them for pretences of devouring , they make mammon their god ; and this is the twofold idolatry of hypocrites , they pray not to glorifie god , and to do so , is to make god an idol : they pray to enrich themselves , and to do so , is to make mammon their god ; they pray that they may devour . so that two grievous sins at once are laid to their charge : one is that they are devourers ; for ye devour widows houses ; the other that they are pretenders , and for a pretence make long rayers ; he that makes no prayers is in a sad condition , because he neglects his salvation ; but he that makes prayers for a pretence , is in a sadder condition , for he increaseth his damnation ; therefore ye shall receive the greater damnation : he that doth this , may easily deceive men , and is sure to deceive himself , but he cannot deceive his god : thus to pretend the spirit of god , and to do the works of the flesh , is little less then to blaspheme the spirit both speculatively and practically at the same time ; speculatively in pretending to act by him ; practically in acting downright against him ; this is to make themselves edomites , not in edom but in israel , to speak with the smooth voice of jacob , that they may act with the rough hands of esau ; to pretend to snuff the candle , that they may throw down the candlestick , and put out the light of our hearts and of our eyes both together ; even the light of the gospel , no less then the light of israel . this is to go far from the doctrine of christ , who made that exhortation a main part of his first sermon , let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven , mat. . . for though such men are pleased to say they walk in the light more then all the world besides , yet t is evident they heap up together so many works of darkness , rebellion , blood , rapine , sacriledge , prophaneness , injustice , oppression , as do even scandalize all good men , and encourage and harden all wicked men ; and teach them who once frequently glorified their father in heaven , now not to glorifie him ; and those who before did carelesly glorifie him , now openly to revile and to blaspheme him : so direct a path have they chosen , by following their new lights , to make protestants turn either papists or atheists , and to keep not only papists from turning protestants , but also turks and jews from turning christians . for what sober man can find any rational motives to be of that church , where men use their religion not to serve their god , but to serve themselves , nay the worst , though truest part of themselves , their unbridled distempers and concupiscences . surely such men cannot truly say , ( and yet they say it most of all men ) that they have the spirit of god , who are so far from the works of the spirit ; and they are very far from the works of the spirit , unless hatred , variance , emulations , wrath , strife , seditions , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividing and standing in parties ) heresies , envyings , murders , and such like which the apostle calleth works of the flesh , ( gal. . . ) may be discerned by some of the new lights to be the works of the spirit : it were a foul shame for any minister of christ to immix such a reproof as this in his doctrine , if it were not a fowler shame that some christians have immixed such sins as these in their practise ; but those that have saint john baptists trust to prepare the way of the lord by preaching of pennance , must follow his example , constantly speak the truth , boldly rebuke vice , and patiently suffer for the truths sake ; thus did saint paul rebuke the galatians when they were in the like distemper , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o amentes , o ye mad men that are out of your wits ; or o insentati , o ye sottish and stupid men that are out of your senses , who hath bewitched you that you should not obey the truth ? they would needs pretend to be reformers of the gospel , when indeed they were disturbers and destroyers of it ; for this reason the apostle reproves them sharply as apostates , saying , who hath bewitched you ? and again , ye are fallen from grace : and he also reproves them fitly as hypocrites , calling them fools , whilst they pretended to be wiser then all other christian churches , because indeed they were too wise in their own fond conceits ever to attain unto true wisdom : excellently saint chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to preach mild doctrines to those that more need reproofs , is rather to act the part of a jugler then of a divine ; to be an enemy rather , then to be a friend : our chief master did not do so to his disciples , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but sometimes blesseth and sometimes reproveth them ; and he instanteth in saint peter , to whom christ upon the confession of his faith , said , blessed art thou simon barjona ; but upon his carnal advice he said , get thee behind me satan , thou art an offence unto me ; ( greek , a scandal unto me ) for thou savourest not the things that be of god , but those that be of men , mat. . . & . o blessed saviour , still say to this kind of satan that loves to get in among the disciples , get thee behind me ; take away such scandalous ministers out of thy church , who savour only the things of men , whilst they pretend the things of god ; for such will often offend , but never confess thee ; or if they do confess thee , it is only , that they may the more covertly and the more securely offend thee : real scandals they are , not only to thy ministry , but also to thy self ; not only to thy church , but also to thy religion . thou hast shewed thy hatred of their sin in that thou hast so sharply rebuked it : o now shew the love of their function , in not suffering that foul sin any longer to possess thy ministers , or to deceive thy people . it is a question very well propounded by alensis , but better answered by him , when he saith , vnde tam detestetur dominus in evangelio peccatum hypocrisis ? resp . . ut notetur quanta debet esse detestatio antichristi , qui maxime per hypocrisin decipiet . . quia hypocrita est contrarius operi divino ; dominus enim ordinat malum in bonum , ille bonum convertit in malum . . quia contrarius est toti trinitati , &c. his question is this , whence is it that our lord doth in his gospel shew so great a detestation of the sin of hypocrisie ? his answer is this ; . to shew men how they ought to detest antichrist , who will deceive them chiefly by hypocrisie . . because the hypocrite is directly opposite to god in working ; for god useth to turn evil into good , but the hypocrite useth to turn good into evil . . because the hypocrite opposeth the whole trinity : the father , in seeking after his glory ; for the hypocrites aim is to glorifie himself . the son , in not seeking after his truth ; for his whole life is a lie : the holy ghost , in not regarding his goodness ; for the hypocrite comes only to appear good , but not to be so ; for this cause our saviour intermingled sharp reproofs with his doctrine , when he had to do with hypocrites , and so did his apostle after him , saying , o ye foolish , or mad , or senseless galatians , who hath bewitched you ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he varied the manner of his teaching according to the necessity of his scholars ; sometimes burning and cutting , where was a gangrene , other times applying lenitives where was a green wound : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. so great a paroxysm shewed a very great distemper ; for as to be pettish for a trifle argues a poor degenerous spirit ; so not to be moved to anger and indignation when there is just occasion , is the argument of a sleepy and sluggish , if not of a sottish man ; and behold saith saint chrysostom , here was a sin greater then the rebuke could be , a sin vast and mountanous , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as not only separated , but also estranged them from christ . a dangerous relapse or recidivation ! first , because after a full knowledge of christ , a mercy denyed to others when bestowed on them ; for saint paul that went through the region of galatia , was forbidden to preach in asia , act. . . secondly , because after a full confirmation in that knowledge , for the same saint paul who had instructed them , did also by way of an episcopal visitation , see how they followed his instructions : he went over all the country of galatia and phrygia in order , strengthning all the disciples , act. . . in such a case as this , the apostle of christ could not , the ministers of christ cannot be too zealous , to shew men their apostacy from the christian religion ; and to vindicate the honour of christ , and of christianity ; alwayes remembring that distinction of alensis , qui irascitur per vitium , irascitur personae ; qui autem per zelum , irascitur peccato ; ( alensis , par . . qu. . m. . ) he that bids us be angry and sin not , would have us angry only with sin ; and the rather , because for so doing , the ministers have not only the practice of the apostles as a president to justifie them , but also the doctrine of the apostles as a precept to command them : for this is the express command of the text , there are very unruly vain-talkers and deceivers , whose mouths must be stopped , tit. . , . must their mouths be stopped ? then surely such as titus , ( bishops and ministers ) must stop them ; for we cannot expect that god should again send his angel , and shut the lions mouths , as he did to daniel ; and the way of stopping their mouths , is by opening their sins ; as it follows , wherefore rebuke them sharply , that they may be sound in the faith , ver . . and without doubt whosoever cordially desires to be sound in the faith , either is not concerned in the rebuke , or will not be displeased with it . it is alensis his observation , that the spirit of god makes no mention of the sin of angels in the book of genesis , but sets forth at large the sin of man , and he gives this reason for it , quia angelicam vulnus deus non praedestinavit curare , sed hominis peccatum sanare voluit , ( par. . qu. . m. . ) because god intended not to heal the wound or to repair the ruine of the angels , but he intended to heal the wound and repair the ruine of man : so is it still ; where god will not heal the sinners , he suffers their sin to be undiscovered and unreproved ; but if he be pleased to reprove them , t is because he is willing to heal them . and if the mouths of unruly vain talkers and deceivers must be stopped by the ministers ; then surely their communion and their doctrine both , must be shunned and abandoned by the people , who can have no pretence of excuse if they be misled by false prophets , since the text bids them , ( in this case ) appeal , not to their judgements , wherein they might possibly be misguided by misperswasions , but to their senses , wherein themselves are infallible judges ; for saith our blessed saviour , ye shall know them by their fruits , mat. . . the most ignorant peasant that lives , knows the distinction of fruits by his outward sense , and goes not to gather grapes of thorns , or figs of thistles ; and our blessed saviour bids him be guided also by his own sense , in the choice of the tree from which he would gather spiritual fruit to nourish his soul to everlasting life . he may not leave a good , and go to a bad tree to gather good fruit : the false prophets will say , lo here is christ , as well as the true prophets , mat. . . yet our saviour saith , believe them not : what shall the people do in such a case ? shall they not believe the prophets ? no , they must not believe the false prophets ; but how shall they distinguish betwixt the true and the false prophets , to believe the one , and to shun the other ? i answer , they must look on that other text , which professedly bids them beware of false prophets , ( mat. . . ) and there they shall find their note of distinction : for he that bids them beware , teaches them to distinguish , and to discern a wolf though he be in sheeps cloathing ; and they must distinguish them meerly by their fruits , whereof they themselves cannot be but sufficient judges : wherefore let them examine the works of the prophets , and they will soon perceive , which are the true and which are the false : whether the scoffing ismael or the patient isaac : whether the covetous balaam who loveth the wages of unrighteousness , or the obedient elisha who slayeth his oxen , and burneth his plow , to shew that no worldly interest can keep him from his calling ; whether a false and a fierce zedekiah that is ready to prophecy according to the mind of ahab , and to smite a true prophet on the cheek : or a true and a mild micaiah who vows to speak only what the lord shall say unto him , ( though he be sent to the prison never so often ) and who forbears to give ill words when he is smitten ; lastly , whether a proud diotrephes , who loveth to have the preheminence , and receiveth not the brethren , but prateth against them with malicious words ; or a meek and modest demetrius , that hath a good report of all men , and of the truth it self : in a word , whether he that serveth the times , or he that serveth the lord ; whether he that invadeth anothers right , to forsake his religion , or he that forsaketh his own right to keep and practise his religion ? surely it can be no hard matter , for the people to discern in such a case on which side christ is , and on which side he is not : and if they will not discern , we cannot say this people who knoweth not the law are cursed , but this people are cursed because they will not know the law ; they will not know that christ is to be found in the temple among the doctors , not among the mony-changers ; and out of the temple among just , obedient , patient men that are ready to suffer for righteousness sake ; not among unjust , rebellious , outragious men , that are ready to devour those that are more righteous then themselves : for saint paul speaking of the works of the flesh , useth this introduction , now the works of the flesh are manifest , therefore as easily to be discerned by the ignorant as by the learned ; by the people , as by the priests ; they are manifest ; for all men to see them , and for such men as do them not , to avoid and abandon those that do them ; and the same saint paul after he hath spoken of the works of the flesh with an &c. saying , and such like ( for fear we should think he had named them all in naming those few , ) useth this conclusion ; of the which i tell you , that they who do such things , shall not inherit the kingdom of god ; doubtless with an intent to instruct the people as well as the priest , the unlearned as well as the learned , that those who have not done such things , should take heed of doing them ; and those who have done such things ( to procure some worldly advantages ) should take heed of doing them any more , unless they will so look after the inheritance of this world , as not to inherit the kingdom of god : all the works of the flesh which the apostle there numbreth , do directly proceed either from the sinfull distemper of the body , as adultery , fornication , uncleanness , lasciviousness , drunkenness , revellings ; or from the more sinful , though less visible distemper of the soul , as idolatry , witchcraft , hatred , variance , emulations , wrath , strife , sedition , heresies , envyings , murders . the distemper of the body is the more opprobious , the more scandalous ; the distemper of the soul is the more dangerous , the more pernicious ; i find noah repented of his drunkenness , i find not that cham repented , who mocked at his fathers nakedness : i find that david repented of his adultery and of his uncleanness , i find not that doeg repented of his cruelty and of his maliciousness ; i find publicans repenting who thought themselves sinners , i find no pharisees repenting who thought themselves saints : i will pray as heartily as i can , that god will keep me from the distempers of my body , lest i should defile the members of christ , and the temple of the holy ghost : but above all will i pray that god will keep me from the distempers of my soul , for they will downright expell christ out of my heart , and bid defiance to the holy ghost : for the temper of christ was the temper of charity and of humility , and so also is the temper of the good christian ; come unto me , saith christ , not go from me , there 's the temper of charity , to invite and embrace , not to repell and reject others ; for i am meek and lowly in heart , there 's the temper of humility ; lowly in heart , and cannot be of that pride as to forget my self ; meek in heart , and cannot be of that presumption as to disdain and reproach my brother ; where you find not this temper , there you may not seek for christ ; where you do find the contrary distemper , ( in the forenamed works of the flesh , ) there you are sure not to find the spirit of christ , and therefore must come with your libera nos domine ( though you care not to have the letanie ) and say , good lord deliver me from such professors , and from such a profession of the christian religion , where i can neither find the temper , nor the spirit of christ . sect . iv. vnsetledness in religion , shews we have not learned it from our heavenly master , or from gods exapostole ; the holy ghost being given us from the father by the son , sheweth there is no salvation to them who believe not the trinity : the mixture of praises with prayers in the psalms , was the abba father of the old testament , and proceeded from joy in the holy ghost ; which is a joy both unsequestrable , and unspeakable : the sacrifices and hymns answerable to that joy . it is very easie for a man to depart and fall away from god , but not so easie to return and to cleave unto him ; no man can come to me , except the father , which hath sent me , draw him , saith our blessed saviour , john . . the father draws us , before we go unto his son , and he draws us with loving-kindness , jer. . . with bands of love , hos . . . that is , by the power of the holy ghost , who is the spirit of love : the father draws by his spirit to his son. he that believes not the trinity , cannot hope to be thus drawn ; and he that is not thus drawn , cannot hope to come unto god ; which is plainly shewed by the apostle when he saith , god hath sent forth the spirit of his son into your hearts , crying , abba , father , gal. . . the greek word is very observable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for here 's another exapostle , even god the holy ghost , as in the fourth verse we had before one exapostle , god the son ; there it was god sent forth his son ; here it is , god hath sent forth the spirit of his son ; that is , he sent such a messenger as was not only an apostle , one sent from god , but also an exapostle , one sent out of god : there was one exapostle to plant the christian religion in the world , god sent forth his son ; and there is another exapostle to plant it in our hearts , god hath sent forth the spirit of his son into your hearts ; the same word is used in both places , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god made use of exapostles as well as of apostles , for the planting of the true religion : messengers sent from god would not have served the turn to make men believe the truth , ( much less to love and practise it ) unless there had been also messengers sent out of god ; therefore god sent forth his son , and the spirit of his son , that he might settle and stablish our hearts in the christian faith : so that if we be unsettled in our religion , and carried away with every blast of vain doctrine , as being not firmly established in the truth of the holy gospel , it is a plain case we have not inclined our ears ( and much less our hearts ) to those two messengers who came immediately out of god , even his own son , and his own spirit , and therefore it is no wonder if we slightly esteem of all gods other messengers : god the father hath sent out god the son : and god the father and son , hath sent out god the holy ghost : the salvation of one is the work of three ; the salvation of one sinful soul , is the work of all three persons of the blessed trinity ; the father sending the son , the father and son sending the holy ghost ; which of these three persons can we lose or let go , and not withall lose or let go our own salvation ? which of these three needs not work as god , a work of all-mighty power , of all seeing wisdom , of all-sufficient and all-saving goodness ; to turn us from our evil waies that we may be sanctified , and to keep us in the waies of righteousness that we may be saved ? god the son sent out of the father into your flesh ; and god the holy ghost sent out of the father and the son , into your hearts : his son and your flesh ; his spirit and your hearts , both certainly most miraculous conjunctions , & the one the cause of the other ; for his spirit and your hearts , could never have met in man , had not his son & your flesh met together in god : and this produceth yet another miraculous conjunction , a conjunction of prayer and of praise both together in the same mouth , and from the same heart , and at the same time , that a righteous man cannot be so over-burdened with sorrow in himself , as not to be relieved and refreshed with joy in his saviour : thus hannah was was in bitterness of soul and prayed unto the lord and wept sore , but she found that joy and comfort in her prayer , that the text saith , she went her way and did eat , and her countenance was no more sad : so that in effect , she was so of a sorrowful spirit , as also of a joyful spirit , and as her sorrow afforded matter of prayer , so her joy afforded matter of praise ; her own spirit made her sorrowful , but gods spirit made her joyful : and this was indeed the abba father of those in the old testament , who had but dark promises of a saviour , yet did with joy draw water out of the wells of salvation , isa . . . who had scarce any knowledge or revelation of the person , yet were very well acquainted with the joyes of the holy ghost : hence it is that most of the psalms , as they are exceeding devout prayers , wherein gods own spirit teacheth us to pray , and helpeth our infirmities in praying ; so they are also most thankful praises wherein the same spirit teacheth us to rejoyce in god , for hearing our prayers : they are not only prayers , but they are also praises concerning the same deliverance , whether it be corporal or spiritual , whether it be from bodily or from ghostly enemies ; as for example , the . psalm is a prayer to be delivered from sickness , and death , and damnation , ( as that noble champion of christ , both for his church , and for his truth , and for his authority , hath piously and judiciously stated it , in his book of collects upon the psalms , which should never be out of the hands of good christians , till it be fully imprinted in their hearts ) i say the . psalm is a prayer to be delivered from sickness , and death , and damnation , three such sad considerations as were enough to make it a most disconsolate and doleful prayer : yet it begins with praise , i will magnifie thee o lord , for thou hast set me up ; and it ends with praise , o my god i will give thanks unto thee for ever : and it is the peculiar observation concerning the . psalm , nullâ consolatione clauditur , saith musculus ; that it hath in it no clause of comfort and consolation , and yet even this psalm hath in it some shaddow or dark representation of abba father , in that it is said , o lord god of my salvation , and , o let my prayer enter into thy presence ; even as our blessed saviour when he thought himself most forsaken of god , yet even then laid hold on him by a true and lively faith , saying , my god , my god , why hast thou forsaken me ? this we are sure , it is the same spirit of adoption that inditeth the most uncomfortable prayer , and the most comfortable praise : only the prayer proceedeth from the great apprehension and constant necessity of our own manifold wants and imperfections , even in our best condition ; but the praise proceedeth from the comfortable enjoyment of gods undeserved goodness in mercies received , and more comfortable assurance of his everlasting mercies , in blessings promised ; so that the uncomfortableness of the prayer is from the testimony of our own spirits concerning our miseries and sorrows in our selves ; but the comfortableness of the praise , is from the testimony of gods holy spirit concerning the blessings and joys treasured up for us in our redeemer . accordingly there is no gift or comfort of the spirit which we can now pray for in our distresses , which was not prayed for by the psalmist in his greatest distress , psal . . renew a right spirit within me ; take not thy holy spirit from me ; stablish me with thy free spirit : he prayeth for a right spirit against the perversness ; for an holy spirit against the profaness and uncleanness ; for a free spirit , against the dulness and deadness of his heart : and what can we say more of that spirit which teacheth us to cry abba father , but that it is a right spirit to rectifie us when we are out of order : but that it is an holy spirit to sanctifie us that we may be kept in order : and that it is a free spirit , to testifie unto us that being rectified and sanctified , we shall doubtless be accepted as beloved in the beloved : accordingly saint hierom thus translateth the words , et spiritu principali confirma me , and confirm or stablish me with thy principal spirit , which in saint pauls phrase is the spirit of thy son , or the spirit of adoption whereby we cry abba father : so that we find these psalms of david as necessary and as useful devotions for us christians , as they were for the jews ; for that one and the same spirit cryed abba father in them , which cryeth abba father in us : wherefore he so prayeth , as that he also praiseth : and so praiseth , as that he also prayeth : he praiseth for the joy of his saviour , he prayeth for the joy of his salvation : redde mihi laetitiam salutaris tui , restore unto me the joy of thy salvation : so restore it when it is lost , as also preserve and increase it when it is restored . this is a joy which all the delights of this world cannot give , and therefore sure all the sorrows of this world cannot take away : although the figg tree shall not blossom , neither shall fruit be in the vines , the labour of the olive shall fail , and the fields shall yield no meat , the flock shall be cut off from the fold , and there shall be no herd in the stalls , yet i will rejoyce in the lord , i will joy in the god of my salvation , hab. . , . the prophets festival doth not depend upon the joy and mirth of the times ; his good chear doth not hang upon the fig-tree , nor upon the vine : it ariseth not out of the fields , nor out of the flocks ; god may sequester all these from man , or man may sequester them all from gods prophet , yet still he will keep his solemn feast , he will rejoyce in the lord , he will joy in the god of his salvation ; and the reason is , because god will not , and man cannot , sequester the true prophet from his god : who shall separate us from the love of christ ? shall tribulation , or distress , or persecution , or famine , or nakedness , or peril , or sword , ( as it is written , for thy sake we are killed all the day long , we are accounted as sheep for the slaughter ) nay in all these things we are more then conquerors through him that loved us , rom. . . and as this joy of the good christian is unsequestrable , not to be taken from him , so is it also unspeakable , not to be expressed by him : thus saith saint peter , speaking of our blessed saviour , whom having not seen ye love , in whom though now ye see him not , yet believing ye rejoyce with joy unspeakable and full of glory , pet. . . you that love him from your soul , cannot but rejoyce in him from your soul ; if your love of him be with all your soul , with all your might , with all your strength , your joy in him will be so too ; you love him with all your might because he is your saviour ; you rejoyce in him with all your might because of his salvation . who can sufficiently admire the goodness of god in giving the gift of faith unto men , thereby in some sort to antedate the beatifical vision , and to let us into heaven whiles we live here on earth ? for the apostle describes to us such a faith as is to be known , not by its pretences , but by its power ; and that power is threefold , a power of believing in christ , yet believing ; a power of loving christ , whom having not seen ye love : a power of rejoycing in christ , in whom ye rejoyce with joy unspeakable . whosoever hath not this threefold power of believing , of loving and of rejoycing in christ , hath not true faith in christ , but a phansie in stead of faith : so inseparable are these three sisters , the three theological vertues , faith , hope , and charity , that whosoever hath one hath all ; whosoever doth believe , doth also love ; whosoever doth love , doth also rejoyce , rejoyce in hope of the glory of god , rom. . . a joy not to be expressed to others by our speaking , but by our doing ; not by our words , but by our works ; it is fit they should see us offer the sacrifice of righteousness , and from thence know , that we put our trust in the lord , psalm . . for we christians also have an altar , ( heb. . . ) and we have a two fold sacrifice to offer upon that altar . . a sacrifice of thanksgiving : let us offer the sacrifice of praise to god continually , v. . . a sacrifice of almsgiving : to do good , and to communicate forget not , for with such sacrifices god is well pleased , ver . . these our sacrifices as they do express our joy in christ , so they should also answer it : and therefore when we have the greatest joyes , we should also have the greatest sacrifices : for the analogie or proportion is not only historical , but also causal , which we find set forth betwixt the joy of gods people and their sacrifices , nehem. . . also that day they offered great sacrifices , and rejoyced , for god hath made them rejoyce with great joy : because their joy was great , their sacrifice also was great : god had made them rejoyce with great joy on that day , and therefore also on that day they offered great sacrifices : and this is the reason why the church of christ recommendeth to us solemn festivals as daies wherein the lord hath made us rejoyce with great joy : and as solemn sacrifices for those festivals , particularly the receiving the holy eucharist , and the giving of alms ( the two proper sacrifices of christians ) that our sacrifices may be in some sort answerable to our joy . for all the sacrifices we can offer unto god cannot be answerable to the joy we have in him , and from him , ( and much less answerable to the joy which we hope to have with him . ) and will you see the reason of this joy ? it is by reason of the comfort and consolation that good men have in and from god , when they cannot have it in or from the world : they have comfort from the comforter , and may well have joy with their comfort : this made saint paul bless god for all the troubles and tribulations he had from men , because the more they troubled him , the more his god comforted him , and enabled him to comfort others , cor. . , . blessed be god , even the father of our lord jesus christ , the father of mercies and the god of all comfort ; who comforteth us in all our tribulation , that we may be able to comfort them which are in any trouble , by the comfort wherewith we our selves are comforted of god ; that is , with internal and spiritual comfort , which proceedeth from the spirit of god ; q. d. i will not repine for mens cruelties , but bless god the father of mercies , whiles the more man is my persecutor , the more god is my comforter : enabling me to comfort both my self and others with such comforts , as this world is not able to give , and therefore sure is not able to take away . and the same way doth god please to comfort the soul , as the prophet describes him comforting of zion ( for what is zion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but an illuminated or enlightened soul ? ) for the lord shall comfort zion ; he will comfort all her wast places , and he will make her wilderness like eden , and her desart like the garden of the lord ; joy and gladness shall be found therein , thanksgiving and the voice of melody , isa . . . what an immense , an immortal comfort is this , that the wast places of the soul are comforted , and that her wilderness is made like eden , and her desart like the garden of the lord ? for the waste place of the soul that needs be comforted , is the conscience which is wasted by sin ; the wilderness or desart of the soul is the same conscience overgrown with cares ( as a wilderness is with thorns ) and over-awed with fears and terrours , ( as with so many wild beasts , ) and overcome with drouth and barrenness , ( like the desarts of those hot countries , that starve their inhabitants : ) this wast place , this wilderness , this desart must be quite changed before it can be comforted : the lord makes this wilderness like eden , a place of pleasure , this desart like a garden of the lord , a place of fruitfulness , before joy and gladness can be found therein , thanksgiving and the voice of melody : till the conscience is purged from dead works , it is like a wilderness , unlovely and unfruitful ; unlovely , it makes the man out of love with himself , and much more his god out of love with him : unfruitful , it brings forth no fruits either of righteousness or of repentance : but after it is purged from sin , then it is like an eden or a paradise , a place of pleasure , and of plenty , of loveliness and of fruitfulness ; saint paul joyns them both together , that ye might walk worthy of the lord unto , all pleasing , being fruitful in every good work , col. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to all pleasing , of god , of your neighbours , and of your selves , there 's the pleasure and the loveliness ( for no man truly pleaseth himself , whiles he displeaseth his god : ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bringing forth fruit in every good work , or bringing forth the fruit of every good work , there 's the plenty and the fruitfulness ; for no man walketh worthy of god , but he that is fruitful in every good work ; that is to say , fruitful in the works of piety , of temperance , and of charity : of piety towards god , of temperance towards himself , of charity towards his neighbour : he that thus walks worthy of god , cannot but exceedingly rejoyce in god : for he cannot but say with the psalmist , and now shall he list up mine head above mine enemies round about me , psalm . . hoc erit lentum est nimis ; he shall lift up mine head , would make him stay too long for his joy : he may therefore say , he hath already lifted up mine head , even my blessed saviour , above all mine , and above all his enemies , that i should not fear them : and he is daily lifting me up to my head , that i should not fear my self : therefore will i offer in his dwelling an oblation with great gladness , i will sing and speak praises unto the lord , ( ver . . ) hoc erit lentum est nimis , i will sing , keeps him too long from his duty , he therefore doth sing and say , praised be the lord , for he hath heard the voice of my humble petitions ; the lord is my strength and my shield , ( my strength to support me when i am not assaulted , my shield to defend me , when i am ) my heart hath trusted in him and i am helped ; therefore my heart danceth for joy , and in my song will i praise him , psal . . , . all this and much more then this is set down to express the joy of the holy ghost , and it is nothing but abba father in the language of those under the law , who though they did not see god in his son and in his spirit so clearly as we do under the gospel , yet they praised him as loud both for his son and for his spirit , as we can praise him ; for though in some sort they came short of us in the object of faith , because the son and the holy ghost were not so fully revealed unto them , yet they came not short of us in the act of faith , whether exercised in prayers or in praises ; for they prayed in the mediation of the son , and they praised in the joy of the holy ghost . sect . v. f●lly and filiation are together in gods best adopted children , whiles they are in this world : the three priviledges of the saints ( of gods , not of their own making ) because of the spirit of adoption ; first , that of enemies they are made servants , and of servants they are made sons . secondly , that being made sons , they have the spirit of his son. thirdly , that having the spirit of his son , they have also the mind and language of his son , crying abba father : having their hearts true to god by inward affection , and their mouths true to their hearts by outward profession . it is fit that a foolish son should know his folly as well as his filiation ; his folly that he may return to himself to do his duty , as well as his filiation , that he may return unto his father and beg for mercy : accordingly every good christian being made the son of god , and yet still abiding too much in the sins of other men , should look with one eye upon himself to increase his humility , and to quicken his obedience and repentance ; with the other eye upon his saviour , to strengthen his faith , and to inflame his piety and devotion : he must see his folly as well as his filiation , that he may ascribe unto god the honour due unto his name , and much more the honour due unto his nature , in that he disinherits not a foolish son , besotted and bewitched with the vanities of the world , and with his own sinful lusts and affections , but first looks on him as wise in christ , his own eternal wisdom , and then makes him so , that he may not only accept him for a son , but may also bring him to his inheritance . for there is no doubt to be made but that the filiation will carry the inheritance , if so be we take care that the folly do not destroy the filiation ; and accordingly we must still remember , that we were by nature the children of wrath , born enemies , but made sons by the grace of adoption , and take heed of returning to our own natural corruptions , or of sinning against that grace whereby we have been adopted ; for in that we have been adopted into gods family , we have been put out of our own ; so the greeks do expresly set forth the nature of adoption , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be an adopted son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( saith suidas ) is to be put out of our own kindred , out of our own stock : and the psalmist requires no less of us , when he saith , hearken o daughter and consider , incline thine ear , forget also thine own people and thy fathers house , so shall the king have pleasure in thy beauty , for he is thy lord god , and worship thou him , psal . . , . thou canst not be an adopted son of god , unless thou forget thine own people , and thy fathers house , that is , unless thou go out of the man , that thou maist go in to god ; leave off to be an enemy , that thou maist begin to be a son ; forsake thy self , that thou maist cleave to thy saviour : for in thy self thou art a stranger , nay an enemy ; in him only thou art a servant , or rather a son : this consideration made saint paul say , i am crucified with christ , nevertheless i live , yet not i , but christ liveth in me , and the life which i now live in the flesh , i live by the faith of the son of god , gal. . . as if he had said , i am crucified with christ , in that i am dead unto sin ; for the thought that he hath nailed my sins to his cross , makes me willing to be crucified with him ; and yet i still truly live , but not that old carnal man i was before , but made a new creature ; so that indeed christ liveth in me by his spirit , making me lead a new life ; and though i am still in this mortal body , yet my life which i live is immortal ; for though my person be on earth , yet my conversation is in heaven : and the same truth which the apostle here preached by his example , he did in another place preach also by his doctrine , saying , and if christ be in you , the body is dead because of sin , but the spirit is life because of righteousness , ( rom. . . ) that is , the outward man is mortified to the weakning and abolishing of sin , but the inner man is renewed to the encreasing and establishing of righteousness . and this is the proper work of the spirit of adoption , to change a man from being an enemy to be a servant , and from being a servant to be a son ; which we may well look upon as the first priviledge of the saints , who are truly so , that is , saints in gods account , though sinners in their own ; saints not of their own calling , but of gods : or saints not of their own , but of gods making . their duty is to be his servants , but their honour is to be his friends , nay more , his sons : ye are my friends if ye do whatsoever i command you ( john . . ) they were before his enemies , they are now his servants and friends ; they are to do whatsoever he commands them , there 's their duty , they are obliged as servants ; yet he saith unto them , ye are my friends , there 's their honour , they are accepted as friends : great is their honour as his friends admitted to his counsels ; yet much greater is their honour as his sons , admitted to his inheritance ; but this honour is meerly a priviledge , not a prerogative ; t is such as they must thankfully receive , not such as they may peremptorily demand ; for when ye have done all those things which are commanded you , say , we are unprofitable servants , we have done that which was our duty to do , saith our blessed saviour , luk. . . christ looked upon his own obedience as duty , and therefore will not have us look upon ours as supererogation ; we are unprofitable servants in our service , and should be so in our account , and are we then in gods account accepted as friends , nay beloved as sons ? great was their priviledge who could say , we are the servants of the god of heaven and earth , and build his house , ezra . . ( sure they could not have said so much , if they had pulled his house down ; ) but far greater is our priviledge , who can say , we are the sons of the god of heaven and earth , and though we be despoiled of our inheritance in earth , yet we cannot be deprived of our inheritance in heaven , the prodigal son saith to his father , i am no more worthy to be called thy son , make me as one of thy hired servants , luk. . . but each of us may now invert those words , and say unto our father , i am no more worthy to be a hired servant and yet thou hast made me be called thy son : a consideration which is able to kindle a holy fire in the breast of every good christian , and enflame his soul with the love of christ , by whom alone of an enemy he is made a servant , of a servant a friend , of a friend a son , of a son an heir , even an heir of god , and joint heir with christ , rom. . . for though men have son ▪ that are not heirs , yet god hath no son which is not also an heir , and therefore this is not so truly a priviledge , as t is a property , for gods sons to be his heirs ; accordingly all our care must be to keep our selves in the obedience , that we may be in the acceptance of sons , for then we shall have no cause to doubt of our inheritance : and the best way to keep our selves in the obedience of sons , is to keep our selves in the communion of his spirit ; for if any man have not the spirit of christ he is none of his , rom. . . and this is indeed another priviledge of the saints , that being made the sons of god , they have the spirit of his son. and that spirit is sent forth into their hearts to testifie unto them his fatherly care and kindness ; for the tongue could not truly say abba father , if the heart did not truly believe it : we must therefore observe the apostles doctrine concerning the spirit of adoption , that it so moveth in the tongue , as much rather in the heart , ye have received the spirit of adoption , whereby we cry abba father , there 's abba father in the mouth ; and , the spirit it self beareth witness with our spirit that we are the children of god , there 's abba father in the heart , rom. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; saith saint chrysostome . when the spirit of god is our witness , who can misdoubt the testimony ? all the fault in truth is , that we do not so devote our selves to the love of god , and the practice of piety and godliness , as that the spirit either will or can be our witness : for we often g●eve the holy spirit of god by our multiplied transgressions , and hence it is we do not see that he hath sealed us to the day of redemption , ( ephes . . . ) his seal is alwayes sure and good , though not alwayes clear and visible : he doth still imprint it , though we do not still perceive it : the reason is , because our sins do cast a mist before our eyes , nay more , a dismal darkness upon our hearts ; and this mist , this darkness interposeth it self betwixt us and the everlasting light . therefore saith the apostle , and every man that hath this hope in him , purifieth himself even as he is pure , john . every man that hath this hope in him , viz. truly and really , not presumptuously and phantastically , purifieth himself even as he is pure , and t is no more then needs , because he cannot have this hope in him unless he purifie himself : for the same holy spirit that maketh the son of god dwell in us by consolation , doth also make us dwell in him by affection ; and no longer then we dwell in him , can we be assured that he dwelleth in us : hereby we know that we dwell in him , and he in us ( they go both together ) because he hath given us of his spirit , john . . and that holy spirit as it maketh him dwel in us by consolation , so it maketh us dwell in him by affection ; god hath joyned these two together , and we may not separate them , even walking in the fear of the lord , and in the comfort of the holy ghost , act. . . thus doth our own church teach us to pray , that we may evermore dwell in him , and he in us ; which when it shall be fully brought to pass , we shall fully understand , and more fully enjoy that benediction of the psalmist , blessed is the man whom thou choosest and receivest unto thee ; he shall dwell in thy courts , and shall be satisfied with the pleasures of thy house , even of thy holy temple , psal . . . nay his dwelling shall be much bettered ; for he shall dwell not in thy court , but in thy self ; and be satisfied with the pleasures , not of thy house , but of thy son ; nor of thy holy temple , but of thy holy spirit . thus doth hierusalem get up thither indeed , whieher babel got up only in design , even to heaven ; nay yet much higher : is there any thing higher then heaven ? yes there is , the god of heaven ; a true citizen of hierusalem never leaves ascending in heart and mind , till he get up to god : and this makes him so given to his de●otions , that he cares to say nothing else but abba father ; which is yet another priviledge of the saints ; of gods , not of their own making ; ( for they , though called saints here , will be found sinners hereafter , ) that having the spirit of his son , they have also the language of his son , and cry abba father ; for the priviledge of gods sons who have the spirit of his son in their hearts , is also to have the same spirit in their mouths , crying abba father ; as their heart is true to god by inward affection , so their mouth is true unto their heart by outward profession ; and consequently , that mans religion is not true which wants either part of this truth ; for if his heart be false to his god , he is an hypocrite : if his tongue be false to his heart , he is little less then an apostate : so hath the irrefragable doctor determined concerning one that lives among the turks or saracens , who still retaineth the faith in his heart , but not the confession of it in his mouth : potest tamen dici apostata communi nomine quia à confessione fidei retrocedit ; ( alensis par . . qu. . memb . . ) he may in a general sense be called an apostate because he is fallen away from the confession of his faith : so then a true believer hath not only his heart true to god by affection , but also his tongue true to his heart by profession ; being bound to the one by the first , to the other by the third commandment of the decalogue : if his heart be false to his god , he will one day be ashamed of himself : if his tongue be false to his heart , his saviour will ( one day ) be ashamed of him ; so himself hath told us , whosoever therefore shall be ashamed of me and of my words , in this adulterous and sinful generation , of him also shall the son of man be ashamed , when he cometh in the glory of his father , with the holy angels , ( mar. , . ) of him shall the son of man be ashamed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall blush for the shame of him : o our blessed redeemer , let us never put thee to the blush , let us never force that precious blood into thy lovely face , which thou camest to bestow upon our sinful souls : but as with our hearts we beleive unto righteousness , so with our mouths let us make confession to salvation : this is saint pauls definition of a true christian , a man that with the heart believeth unto righteousness , and with the mouth confesseth to salvation , rom. . . the heart believing brings the righteousness ; the mouth confessing , brings the salvation : as t is vain to have a faith without righteousness , for that is the hypocrites faith ; so t is vain to have a righteousness without salvation , for that may be an apostates righteousness : but the true and constant christian hath both the heart to believe , and the mouth to confess his belief : and therefore so hath the faith , as that also he hath both the righteousness and the salvation : for not being guilty of hypocrisie in confessing his faith whereby to lose the righteousness , he will not be guilty of apostacy in falling away from his confession , whereby to lose the salvation . sect . vi. the having the spirit and language of the son further explained , by three questions . . how abba father is called the language of the son , and whether saint mark borrowed not that expression from saint paul ? . who it is that cryes abba father , or prayes by the spirit ; whether he that hath most cordial affections , or he that hath most voluble effusions ? . whether the spirit may be in the heart believing , whilst t is not in the mouth crying abba father ? or whether the spirit of adoption once truly had , be not retained to the end ? saint paul saying to the galatians , and because ye are sons , god hath sent forth the spirit of his son into your hearts crying abba father , ( gal. . . ) hath joyned three eminent priviledges of the saints altogether in few words ; and because ye are sons , there 's their first priviledge , that of enemies they are made servants , of servants they are made sons : god hath sent forth the spirit of his son into your hearts ; there 's their second priviledge , that being made sons , they have the spirit of his son ; whereby we cry abba father , there 's their third priviledge ; that having the spirit of his son , they have also the language of his son : but it may not unfitly be demanded how abba father is called the language of the son ? i answer because christ himself used it in his prayer to the father , and he said , abba , father , all things are possible unto thee , mar. . . and the spirit of christ teacheth us to use it ; as appears rom. . . ye have received the spirit of adoption whereby we cry abba father ; and gal. . . god hath sent forth the spirit of his son into your hearts crying abba father : and it is to be observed that this kind of expression is never at all used in the old testament , ( as if it had been reserved of purpose for our saviour christ ) and but thrice used in the new testament , ( in the places forecited ) as if it could not rightly be used but only by some few very good christians , who having entirely devoted themselves to all dutifulness and obedience , can hope for a greater portion of love and kindness from god , then other men ; as if he were more a father to them then to others : for so would syrus interpres have us understand the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abba pater mi ; o father , my father , father of all in general , but my father in particular ; which is doubtless the application of a true and lively faith , and cannot belong unto those who have not applied themselves to this father as most dutiful and obedient children ; but why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abba father , the one is syriack , the other in greek ? was our blessed saviour at so much leasure in his agony , as to look after variety of languages in his prayer ? that 's not to be supposed ; but t is most probable , that our saviour used only the syriake word abba when he prayed ( because he commonly used that language , ) and he doubled that word , to express the zeal and earnestness of his affection in his prayer ; so grotius ; duplex autem vox posita est affectus testandi causâ ; simile illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apoc. . there is a double word set down to shew the strength of his affection , as revel . . . even so , amen : this may happily be a reason of the duplication , but t is not a reason of the variety ; that doubt still remains why abba father in two several languages ? i answer , happily to teach us that christ and the good christian do call upon god with one and the same spirit ; and therefore saint mark agreeth with saint paul in the use of one and the same expression ; for though saint mark writ his gospel from saint peter , yet t is probable he borrowed this emphatical expression from saint paul , since it is undeniable , that saint paul had written his epistles to the romans and to the galatians ( in which two he useth this abba father ) long before saint mark published his gospel ; for saint chrysostome in the argument or hypothesis before the epistle to the romans , ( wherein he takes great pains to shew in what order saint pauls epistles were written , and that by observations collected out of the epistles themselves ) plainly saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it seems to me that the epistle to the galatians was writ before the epistle to the romans , and t is past all doubt that the epistle to the romans was writ long before saint paul was carried prisoner to rome ; but the gospel of saint mark was writ af-after that as may be gathered out of epiphanius his words ( in haer : alog. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : next after s. mathew comes s. mark who following s. peter to rome , was there permitted to write his gospel . but saint peter came not to rome till after saint pauls first answer , under nero ; unless you will comprize him amongst those of whom saint paul complains ( tim. . . ) at my first answer no man stood with me , but all men forsooke me ; i pray god that it may not be laid to their charge ; that saint peter came soon enough to rome to die there with saint paul for the gospel of christ , we may not doubt , since all antiquity asserteth it . but that he sate there as bishop . years , sc . from the second year of claudius , to the . year of nero , ( in which he was put to death ) seems an unreasonable assertion ; for if he were then bishop of rome , when saint paul was brought to his first answer before nero , he did plainly forsake saint paul ; and t is more just to say he had rather forsake his bishoprick , nay indeed his life ; and this being laid for a ground that saint peter did not forsake saint paul at his first answer , it must needs follow that he came not to rome till after it , and by consequent saint mark writ not his gospel till after saint pauls first answer , that is , long after saint paul had writ his two epistles to the romans and to the galatians ▪ so that saint marks abba father may not improbably seem to have been derived from saint pauls abba father , and that for this reason , to assure us that good christians have the same father that christ had , and call upon god with the very same spirit that he did , nay in the very same words , as having their prayers both exemplified and sanctified through his intercession ; for as some protestant divines are willing to believe that the baptism of john and of christ were both one , because else we now say they should not be baptized with the same baptism wherewith christ was baptized ; and we cannot be too desirous to receive our baptism in our saviours communion : for what is communicated from him is also sanctified by him ; so is it in our prayers : we may very comfortably perswade our selves , that saint mark used the same abba father for christ , which saint paul had used for us christians ; least any man should think we christians ●ad not the same right to pray , or at least not the same spirit of prayer that was in christ ; therefore to assure us that both do pray in the communion of the same spirit , both are set down praying in the communion of the same words : but yet , whether s. mark borrowed this from s. paul , or not , the doubt still remains , why this abba father is in two several languages , when as the reduplication might happily have been as emphatical in one tongue as in two ; i answer with saint augustine , abba propter illorum linguam , pater propter nostram ( aug. in psal . . ) to shew that christ did no less belong to the gentiles then he did to the jews , he useth a greek word that signifies father for the gentiles , as well as a syriack word , that signifies father for the jews ; ( for at that time the jews themselves commonly spake syriack , having in the babylonian captivity learned to mix chaldee with hebrew , which mixture begat the syriack ) the effect of saint augustines answer is this ; syriack and greek are both joined together , to shew the communion of jew and gentile in christ ; we may add , and not only so , but also to shew the cause of that communion , even the communication of the same spirit to them both ; which when it descended visibly upon the apostles , endued them with the gift of tongues ; and the scripture still retaining the variety of languages in this abba father , doth not only commemorate that miraculous discent of the holy ghost upon them , but doth also confirm his continual descending upon us , with as good success , though not with as great a miracle ; for he teacheth us no less then he taught them to cry abba father , which puts me upon a second question , who it is that cries abba father ? is it his spirit or our own ? i answer , t is his spirit , not our own ; t is indeed our voice , but t is his breath ; for we cannot say abba father by the breath and power of our own , but only by the breath and power of his spirit ; and by that we can say it with an undaunted courage , and do say it with an immortal comfort , because with a hope full of immortality : t is then his spirit that crieth abba father though in our mouths ; and this crying abba father is more fully expressed , rom. . . the spirit helpeth our infirmities ; for we know not what we should pray for as we ought , but the spirit it self maketh intercession for us with groanings which cannot be uttered ; whence it may be gathered that the gift of prayer is more in groans then in words : more in groans which cannot , then in words which can be uttered : for moses cried unto the lord when he spake not one word ; ( and the lord said unto moses , wherefore criest thou unto me ? exod. . . ) so that he prayed by the spirit whiles his tongue stood still , and consequently the gift or spirit of prayer ( here meant by crying abba father ) may not be placed in voluble effusions , but in strong affections ; not so much in the tongue as in the heart ; for else many adopted sons must be denied to have the spirit of christ , who cannot pour out their conceptions in multiplicity of words ; and ( which is as bad ) many must be affirmed to have the spirit of christ , who are enemies to the cross of christ , whose end is destruction , whose god is their belly , and whose glory is in their shame , who mind earthly things ; for many of these men may and do attain to a great perfection in extemporary effusions , we dare not then say that all those who take upon them to be eminent in the gift of prayer , do truly cry abba father , or do pray by the spirit of christ , because we see that many of them by their works do oppose the name , and blaspheme the truth of christ ; and bring themselves under that terrible reproof and more terrible reproach , they profess that they know god , but in works they deny him , being abominable and disobedient , and unto every good work reprobate , tit. . . but there are doubtless many others , more concerned in the gift , though less in the pretence of the spirit , who make not so many words , but yet make more prayers , even whiles they make use of those prayers which their church hath made for them , for these bring their groans , though not their words ; and those groans are the groans of the spirit ; which without doubt may as well ( if not better ) accompany a prayer that we are sure is according to the mind of christ , as a prayer that we cannot tell whether it will be so or no ; however , we cannot deny but every one who truly prayeth by the spirit of christ , may say what holy david hath put into his mouth , and the holy spirit put into the mouth of david , oh come hither and hearken all ye that fear god , and i will tell you what he hath done for my soul : i called upon him with my mouth , and gave him praises with my tongue ; if i incline unto wickedness with my heart , the lord will not hear me ; but god hath heard me and considered the voice of my prayer ; praised be god which hath not cast out my prayer , nor turned his mercy from me , psal . . v. , &c. as if he had said , this great miracle of mercy hath god done for my soul , which i cannot but speak ; & all you that fear him , shall do well to hear , he gave me his spirit to call upon him with my mouth , & to give him praises with my tongue ; and because praise is not commonly in the mouth of a sinner , and cannot be acceptable from it ; he gave me his spirit also to sanctifie my heart , that it should not incline to wickedness ; & hence it is that i do heartily praise him for enabling me to pray , because praying in the spirit of his son , i can pray in comfort , that he will not cast away my prayer , because he cannot cast away his only son ; nor turn away his mercy from me , because he cannot turn away frō his own spirit , which by his mercy , is now becōe mine . thus it is said , the spirit of the lord cloatheth amasai , chro. . . t is in the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and saint hierom induit , that is , the spirit of the lord cloathed amasai , not barely came upon him but also stuck close to him , and covered him all over ; and indeed so doth the spirit come upon us to cloath our souls as our garments do our bodies ; that there be neither chilness nor nakedness , neither want of zeal nor of holiness in our affections whiles we cry abba father . but is the spirit therefore gone when the voice is gone ? or is the holy ghost no longer in our hearts , then abba father is in our mouths ? for that must be our third quere , whether the spirit may be in the heart believing , while t is not in the mouth crying abba father ? as when saint peter , who doubtless had the spirit of god , was so far from saying abba father , that he denied the son , nay forswore him , as if a simple denial had not been enough , unless it had been seconded with oaths and curses ( which is our unhappy progress of saviour-denial , instead of self-denial ) . i answer for saint peter , that either the spirit was not quite gone from him , or else soon returned unto him , which appears by the speediness and by the entireness of his repentance in that he wept suddenly , and he wept bitterly ; for he had a peculiar prayer and promise of christ that his faith should not fail ; i answer for others of gods adopted children , as my late reverend and learned diocesan taught me out of saint ambrose , deus nunquam rescindit donum adoptionis , god never cuts off his entaile ; if once adopted ; ever adopted , and out of biel , eos 〈…〉 qui à ▪ salute excidunt numquam fuisse filios dei per adoptionem : all those who at last fall away from their salvation , were never the children of god by adoption : ( bishop davenant in his third determination ) or rather as saint john taught them all three , if they had been of us , they would no doubt have continued with us , john . . but withal i must distinguish betwixt adoption and the state of adoption : betwixt salvation and the state of salvation ; for there is salus & status salutis , salvation and the state of salvation , as there is peccatum & status peccati , sin and the state of sin , and the state of either is such as it is in relation to us , and to our reception of it . in actionibus humanis dicitur negotium aliquem statum habere , secundum ordinem propriae dispositionis cum quadam immobilitate seu quiete , ( ae . . . ) in humane actions the state of a business shews the immoveableness of its disposition ; so the state of sin is a kind of immoveableness in sin , and the state of adoption is a kind of immoveableness in adoption : but yet we men are not alike immoveable in both states ; because the state of sin is wholly of our own making , and therefore may get some stability from us ; but the state of grace is wholly of our receiving , not of our making , and therefore loseth of its stability ( as also of its perfection ) from the mutable and sinfull condition of our persons : hence it is , that though to be in sin , is much less then to be in the state of sin : yet to be in adoption and salvation , is much more then to be in the state of either ; for though we can add to our own misery , yet we can only diminish from gods mercy : for adoption and salvation are much greater in gods giving , then in our receiving , and consequently the adoption is greater then the state of adoption , and the salvation then the state of salvation , according to the old rule , quicquid recipitur , recipitur ad modum recipientis ; whatsoever is received , follows more the nature and condition of the receiver then of the giver ; and hence it is that even the adopted sons of god , have by fearfull failings and fallings made disputable for a time the state of their salvation , though their salvation hath by gods infinite goodness been made indisputable : for there i● no being at the same time in two contrary states , that is to say , in the state of sin , and in the state of grace ; and sure we are that t is no other then madness for any man to be in the hope , who is not in the state of salvation : so that though we may truly say the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the habit remains , when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the act is gone ( or cessant ) yet we may as truly say , that gods elect are not saved only by habits : and therefore the acts of grace if they have been expelled , must necessarily return again , either to keep or to put them in the state of salvation , either to retain them in it , or to restore them to it , before they can be actually saved . and in this sense may we expound saint james his question , what doth it profit my brethren , though a man say , he hath faith , and have not works , can faith save him ? james . . as if he had said , it is not the sleepy habit , but the vigorous act of faith ( and of all other graces ) that brings a man to salvation . and by this means we shall reconcile saint james his works , and saint pauls faith in the doctrine of justification ; for saint james affirming that we are justified by works , doth include faith in those works ; and saint paul affirming we are justified by faith , doth include works in that faith : both of them understanding a faith working by love , gal. . . though saint james comprehend the faith in the works , as the cause in the effect : saint paul comprehend the works in the faith , as the effect in the cause . and saint james as justly urgeth the necessity of works against hypocrites ; who deceived themselves with a vain pretence of faith in christ , and so did not look after the righteousness of works ; as saint paul urged the necessity of faith against the pharisees , who trusting to the righteousness of the law , did not at all look after the righteousness of christ : both saint james and saint paul will have us justified by christs righteousness , ( for no other righteousness can acquit and absolve us before god ) only they differently express the instrumental cause of our justification , which is faith working by love : for whereas that faith hath a twofold act , actum confidendi & obediendi , an act of believing , and an act of working ; saint paul rather insists upon the act of believing , because he had to deal with pharisaical jews who rejected the gospel , and thought they could live according to the rule of the law ; but saint james rather insists upon the act of working , because he had to deal with hypocritical christians , who abused the gospel of christ , to lawless licentiousness of living : and therefore in saint james his divinity , it is as great an absurdity to suppose true faith without its proper act of working , and consequently , by the rule of analogie , to suppose the habit of righteousness without the exercise of righteousness , as to suppose true faith and righteousness without salvation : for the act of working being as essential to a justifying faith , as the act of believing ; he that will go about to separate true faith from working , may as well go about to separate it from believing ; and as well make faith no faith , as make it no working faith . but how this faith sheweth its work in those who are carried away with any grievous temptation , is not so easie to discover : though that it hath its work , is unreasonable to deny : therefore saint ambrose in his apologie for king david , affords us a threefold excuse of his sin , . quia din noluit in peccato manere . . quia corde doluit . . quia potius fragilitate naturae quàm libidine peccandi . gratianus de poenit. lib. . c. . . that he would not long continue in his sin : ( i suppose he meaneth after he had been reproved for it ; for else he was too long in it , at least a whole year . ) . that he did repent of it with all his heart . . that he had fallen into it rather out of weakness then of willfulness : now if you will ask the reason of his resistance before his sin , of his regret and reluctancie in it , of his repentance after it , you will answer your self , it was from some good principle of the spirit within , which made him war against the flesh , even at that very instant when he was overcome by the strength of its temptation : and accordingly he useth these words in his first penitential prayer , cast me not away from thy presence , and take not thy holy spirit from me : the holy spirit was certainly in him when he repented , and therefore not taken away from him when he sinned : and thus much aquinas is willing to admit , quod charitas ex parte spiritus sancti moventis animum ad diligendum deum , impeccabilitatem habet : vnde impossible est haec duo simul esse vera , quod spiritus sanctus velit aliquem movere ad actum charitatis , & quod ipse charitatem amittat peccando ; ( ● . q. . ar . . ) charity ( or grace ) as it proceeds from the holy ghost moving the soul to love god , is not to be lost by sin ; wherefore it is impossible that these two propositions should be both true , that the holy ghost will move a man to love god , and that he by his sin should lose that love . we conclude then , that they who have once received the spirit of adoption , do still retain him ; for gods gifts are without repentance , and therefore he giveth not his holy spirit , the greatest of all his gifts , that he may take him away again : but this spirit still abideth in the children of god , and will not let them be wholly conquered , much less captivated by the flesh , but either holdeth them up that they may not fall , or raiseth them up when they are down : for the foundation of god standeth sure , having this seal , the lord knoweth them that are his ; and let every one that nameth the name of christ , depart from iniquity , tim. . . the first part of this seal cannot be so much as changed , the lord knoweth them that are his ; for as god himself is immutable , so is his knowledge ; and the second part of this seal can never be totally defaced , let every one that nameth the name of christ depart from iniquity ; for he that nameth the name of christ , so as to love what he nameth , doth certainly either first or last depart from iniquity ; departing from it either by his righteousness or by his repentance . for though man may be and often is wanting to god , yet god is never wanting to himself ; shall his spirit begin a good work and not accomplish it ? shall he lay the foundation and not finish the building ? we know what our saviour hath said in this kind , which of you intending to build a tower , sitteth not down first and counteth the cost , whether he have sufficient to finish it ? least haply after he hath laid the foundation , and is not able to finish it , all that behold it , begin to mock him , saying , this man began to build , and was not able to finish , luke . , , . be it so that we may pass this jeer and scoff upon man , but let us not think it may be passed upon god : for it were not only unrighteous , but also unreasonable to ascribe less to the spirit of grace , then saint paul ascribeth to the word of grace , since the word is made powerful by the spirit which accompanieth it : but saint paul ascribeth the power of salvation to the word of gods grace , saying , and now brethren , i commend you to god and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified , acts . . if the word of grace be able to build you up , then sure the spirit of grace much more ; which is not only able but also willing to build you up , or else he would never have begun to lay the foundation ; and when power and will are both in the premises , the work or effect must be in the conclusion ; so then , though we be cast down , yet since the spirit of god is both able and willing to build us up , we have a firm hope to be raised at last as high as heaven ; for though heaven be as far above our deserts , as above our reach , yet we cannot doubt but he that hath given us an inheritance among all them which are sanctified , will also give us an inheritance among all them which are glorified ; and thus the same aquinas rightly grounds our hope of salvation which we have in this life , not upon mans righteousness which may fade and decay in a moment , but upon gods almighty power and all-saving mercy , which can never decay : spes viatorum non innititur principaliter gratiae jam habitae , sed divinae omnipotentiae & misericordie , per quam etiam qui gratiam non habet , eam consequi potest : our hope of salvation doth not rely principally upon the grace which we have , but upon gods power and mercy , whereby they may have grace who yet have it not , and consequently we may come to have grace again if we should lose it : therefore though we should suppose without heresie , that grace it self may fail , yet we cannot suppose without infidelity , that gods power and mercy should ever fail ; and that can as easily restore grace , as it did at first give it : but saint gregory will not let us go so far in our supposition , having thus dogmatically determined this controversie , ( though some of his own church will scarce now stand to it as to his decretory sentence , or papal determination ) quod in illis donis , sine quibus ad vitam pervenire non potest , spiritus sanctus in electis omnibus semper manet , sed in aliis non semper manet , greg. . moral . the holy ghost doth alwaies abide in gods elect , as to those gifts without which they cannot be saved , though in regard of other gifts and graces , he may be said sometimes to depart from them . wherefore we are sure the spirit of his son is alwaies in their hearts who are adopted , to work in them an habitual perseverance in godliness , for that is absolutely necessary to salvation , though not alwaies to work in them an actual perseverance in godliness , without which they may be saved ; for the act of sin doth not prevail against the habit of righteousness , and much less above it : so that the habit of righteousness cannot be captivated under an everlasting lethargie , that it should alwaies forget its own act ; the spirit of christ which at first infused the habit , so working in all those who belong to him , that either they still retain the act of righteousness by their innocency , or in due time recover it by their repentance . god of his infinite mercy give unto us all this spirit , and continue unto us his own gift , that we being his adopted sons , may so honour and obey him as our father , that we may have the comfortable assurance of our adoption in this life , and the glorious fruition of our inheritance in the life to come . the one by the spirit , the other by the merits of his only begotten son jesus christ our lord , who liveth and reigneth with the father in the unity of the same spirit , one god world without end , amen . christ received in the state of true christianity . cap. i. of the state of true christianity . sect . i. the happiness of christians who have their conversation with christ ; that lovers of themselves , or of the world , have not this happiness ; for though christ speaks to all , yet he answers only to good christians , that is , to sheep , not to wolves ; to christians , not to heathens ; for such he accounteth all persecutors ; teaching the one to their instruction and contentation , the other only to their conviction and condemnation , the reason why so many christians come not to the state of true christianity . it is the special priviledge of christians , not only to have their appellation or name from christ , the eternal son of god , but also to have their religion from him , and their conversation with him : the jews could begin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with god ; and the heathen learned it from them : but we christians can begin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the salvation of god , even with jesus , who had that name from salvation , for he shall save his people from their sins , mat. . . happy soul that is so well acquainted with the dialect of heaven , as to understand the language of jesus , and so wholly taken up with that acquaintance , as to maintain familiar colloquies with him , to hear , and to know , and to love his voice . for if the psalmist could say with great admiration and greater comfort , o how amiable are thy dwellings thou lord of hosts ! psal . . . then much more , o how amiable art thou o lord who makest thy dwellings so ! the hope of men , and the joy of angels ; the salvation of earth , and the beauty of heaven : no wonder if it follow in the next verse , my soul hath a desire and a longing to enter into the courts of the lord ; my heart and my flesh rejoyce in the living god. but where is the soul that enjoyeth this happiness ? for even one of his apostles who daily seemed to converse with him , enjoyed it not . saint john plainly excludes him in these words , judas saith unto him , not iscariot , john . . as if the spirit of god had been afraid least we should think that a traytor could familiarly converse with christ , ( though he dipped with him in the same dish ) or have any comfort from that conversation . tremelius glosseth the word iscariot two waies , mercede inducitur ad defectionem ; & ultro declinavit ad strangulationem , ( mat. . . ) the hopes of gain made him a traitor , the thought of his treason made him hang himself ; such was this iscariot , a man whose heart was so settled and fixed on money , as to sell his saviour for the love of it : therefore he could not comfortably and much less familiarly converse with christ , by questions and answers : for he durst not ask christ a question to be informed of his doctrine , for fear the answer should have proved an indictment , to convine him of his treason , whereof he knew himself already guilty in his heart , which made him afraid least he should disclose the same , who was the searcher of hearts . therefore he desired not to make any particular addresses to his master , when as the other judas who had none of this treachery or covetousness , did as it were continually hang upon his lips , and was wholly ravished with his doctrine , saying within himself , how sweet are thy words unto my taste , yea sweeter then hon●y to my mouth ? psal . . v. . and accordingly our blessed saviour answers the jude , but not the iscariot : answers the confessor , but not the traytor ; for jude was a name imposed from confession and praise , now will i praise the lord , therefore she called his name judah , gen. . . that is praise , or confession , whence the vulgar latine doth often say , confitebor tibi domine , i will confess unto thee o lord , for , i will praise thee o lord , because the same word in the hebrew signifies both confession and praise ; be it so then ; christ will answer one that confesseth him , but he will not answer one that betrayeth him : this is the reason that though he speak so loud , yet so few hear his voice ; that though his love be greatly extended , yet it is but little diffused in our hearts ; for though he be most lovely in himself , yet is he not so to them whose breast is filled with another love : the text tells us of a fourfold lover , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a lover of himself , a lover of his pleasure , a lover of his profit , and a lover of his god. the first lover will not hearken to christs voice ; for self-love and saviour-love cannot be together , since self ends and saviour-ends are so far asunder : the second and third lovers , though they may a little hearken to christs voice , yet they cannot much regard it ; for if any man love the world , ( that is , his pleasure or his profit , the whole world consisting of nothing else ) the love of the father is not in him , john . . it is only the last lover , the lover of god , who heareth christs voice , and rejoyceth to hear it ; for every one that loveth him that begat , loveth him also that is begotten of him , john . . to such lovers he will not only speak , but he will also answer , which shews a familiarity of speaking ; for though he speak to very many , yet he answers to very few : that is , only to those who are willing to discourse and advise with him ; he speaks to all that are christians by outward profession , calling aloud to them now in his word , as once he did to the jews in his person , and saying , repent , for the kingdom of god is at hand , mat. . . but he answers only to christians by inward affection , because indeed they only do hear his voice ; for why should he answer to those that will not give him the hearing ? thus himself hath told us , my sheep hear my voice , john . . he must be a sheep that will hear the voice of christ , not a wolf , one more ready to devour his pastor then to follow him , one more ready to scatter and tear the flock , then to associate and joyn with them . i must take heed of being a wolf towards my brother , if i desire to be a sheep towards my saviour ; homo homini lupus , & christo ag●●● , were a strange proverb , and more strange divinit● , that he who is a wolf to man , should be a lamb to christ . it was an evil spirit that made saul a wolf to david , sam. . . and the same evil spirit shewed him to be none of gods sheep . he watches to catch david , but to lose himself ; and whiles he seeks to destroy gods servant , he doth indeed destroy his own soul ; this makes the spirit of god look upon him as a heathen not as an israelite , as appears from psal . . . thou therefore o lord god of hosts the god of israel , awake to visit all the heathen ; this psalm was made upon that occasion that saul had sent and watched davids house to kill him , and we must expound these words according to that occasion ; so tremelius , ad visitandum omnes gentes ist as , i. e. copias saulis , quae eodem animo davidem persequebantur , quo gentes aliene à populo dei facturae fuissent ; awake to visit the heathen , that is , the armies of saul which did persecute david with as malicious a spirit , as the very heathē , who knew not god , would have persecuted him . thou which laughest the heathen to scorn , saith isacides , wilt also laugh those men to scorn ; and ezra shews how he is able to do it , saying , that he is the lord of hosts , of the armies of angels that are above in heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no less then of the armies of israel that are below on the earth : god is not said to laugh any to scorn but only heathen , as in this psal . ver . . and in the second psalm . v. , or such as make themselves like heathen by raging as furiously as they , against the church of christ , and the ministers of his gospel , as appears acts . where the apostles being persecuted for preaching christ , make use of this very psalm in their prayer , why did the heathen rage , and the people imagine vain things ? for such men whether they be jews or christians , are no better then heathen in gods account ; and accordingly he that dwelleth in heaven shall laugh them to scorn , the lord shall have them in derision ; he laughs them to scorn because of their vain imaginations of opposition against christ , and much more because of their vain endeavours in opposing him ; and his laughing ends in their weeping , and their weeping ends , ( as their cruelty began , ) in gnashing of teeth ; they gnashed on him with their teeth , acts . . there 's their sin , which shewed them be men little better then wolves ; and again , there shall be weeping and gnashing of teeth , mat. . . there 's their punishment , which will shew them to be men worse then nothing : the first gnashing of teeth was from the fierceness , the last shall be from the anguish of their hearts : and the spirit of god seemeth to pray that it may be so , saying , and be not mercifull unto them that offend of malicious wickedness : ( psal . . v. . ) so that we need not wonder why so many christians now a dayes come not to the state of true christianity , ( which alone puts them in a capacity of mercy ) for the reason is plain , t is because they sin out of malicious wickedness : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not mercifull to any wicked prevaricator , selah ; tremelius renders the words thus , ne gratiam facias ullis perfidè agentibus iniquitatem summe : he finds a new signification for selah , to shew he had found a new selah for their sin , that is , a new hight or exaltation in the sin of those men who are praevaricatores iniquitatis , who do not only continue , but also prevaricate in their iniquity : qui deum cultu , & honore davidem prosequi simulantes , perfidè ea perpetrabant quae sequuntur , ( saith he , ) who pretending to fear god , and to honour david did perfidiously act all that follows in the psalm against them both : how are such men like to come to salvation , when the son of god will not preach for it , and the spirit of god doth pray against it ? be not mercifull unto them that offend of malicious wickedness . surely olord , mercy is thy delight no less then it is our desire ; it is above all thy works , and shall it not much more be above all ours ? shall there be any sin ( which is properly our work ) of so vast an extent as to reach beyond thy mercy ? or of so loud a cry as to make thee stop thine ears against the prayer of a distressed sinner ? oh no , t is not iniquity , but prevaricating in iniquity that makes man not care to pray ; t is not sin , but impenitency in sin , that makes god not hear his prayers : your iniquit es have separated betwixt you and your god , isa . . . that is your multiplied , your malicious sins , committed wth a shameless face , with a stiff neck , with a high hand , and with a hard heart , which first fill your souls with iniquity , and then with impeniteney ; such iniquities as these whiles unrepented ( and t is like they will be unrepented , whiles they would be unreproved ) do separate betwixt you and your god : for froward thoughts separate from god ; there 's the separation of a perverse sinner from god the father who is god of himself : and again , into a malicious soul wisdom will not enter , there 's his separation from god the son , who is the wisdom of the father : and lastly , wisdom is a loving spirit ; there 's his separation from god the holy ghost , who is the spirit of the father and of the son , the spirit of love : ( wisdom . , , . ) this is the reason why not iscariot is annexed to that judas , who spake to our blessed saviour , and whom our saviour christ was pleased to answer ; god the son did not answer such an apostate , such a traitor as iscariot was , and god the holy ghost would not have us think that he did answer him ; he that once thought it better to be a traitor then to be a disciple , doth now think it better not to be , then to have been a traytor : he that once was willing from an apostle , to become a divel , is now much more willing from a divel to become nothing . he then would not hear the voice of christ , and now he cannot hear it , unless it be that voice which hath already filled his heart with the horror , though it shall not till the last day fill his ears with the noise of it , depart from me ye cursed into everlasting fire , mat , . . a voice that christ hath reserved as a judge , for those who would not hear him as a saviour ; a voice which he will utter to the goates on his left hand , not to the sheep on his right hand . lord , make me consider in due time which is best for my soul ; either now to hear thy voice as a sheep to my salvation , or hereafter to hear it as a goat to my condemnation : thou hast said , my sheep hear my voice , and i know them , and they follow me , john . . which is thy voice lord that we may hear it ? and where wilt thou be that we may follow thee ? is not thy voice in thy word ? art not thou in thy church ? how then do those men hear thy voice that neglect thy word ? how do they follow thee , that run away from thy church ? surely he is no good sheep that doth this , and therefore christ is none of his shepherd . he careth not to answer one that is either a wolf or a divel ; either a wolf for his bloody cruelty , or a divel for his continued apostacy ; or if he do answer such a one , it shall be only as he did once answer judas iscariot , who was both a wolf and a divel , with a tu dixisti , thou hast said , mat. . . an answer tending to nothing but to his conviction , or to his condemnation ; he that hath persecuted or betrayed his saviour , if he say unto him , master , is it i ? shall soon find such an answer returned to him in his own guilty conscience , thou hast said : an answer tending only to his conviction or to his condemnation ; but the answer which our blessed saviour was pleased to return to saint jude the confessor , was of another strain ; for it was a gracious answer for his instruction , a satisfactory answer for his contentation . if christ made so great a distinction betwixt two of the same communion and of the same order , no wonder if he still make so great a distinction , betwixt those that will not be of the same church , who regard neither the doctrine of christ , nor the communion of christians ! judas the traytor , had not yet forsaken christs communion , yet was not benefited by his teaching , because he regarded not his doctrine . judas the confessor that he might be sure to be well taught by him , readily embraced his doctrine , and resolved never to forsake his communion : and hence it was , that our saviour christ returned to him a gracious answer for his instruction , teaching him that great mysterie of the manifestation of the son of god in the soul of man : nay yet more , a satisfactory answer for his contentation , assuring him , that he would thus manifest himself unto him : the manifestation of christ unto the soul , is a great mysterie and a greater mercy ; the mysterie instructs the soul , but the mercy contents it : and well it may , for t is no less then eternal life ; in qua quidem manifestatione vita aeterna consistit ; as saith aquinas , in which manifestation of christ unto the soul , consisteth eternal life ; and he proveth his saying from john . . and this is life eternal , that they might know thee the only true god , and jesus christ whom thou hast sent , ( aquin. . qu. . art . . ) so then , if i will enjoy eternal life , i must first know it , if i will know eternal life , i must know christ : if i will know christ , i must not disesteem his doctrine , or discountenance his communion ; for if i do either , though i live never so long among christians , yet i am like never to come to the state of true christianity . sect . ii. many christians not so careful of their spiritual , as of their temporal estate or condition . the state of true christianity is not external in the profession ; but internal in the love of christ , which will make us hate all sin , no malicious man can be in the state of true christianity : the ground of true christian charity , generally abused to most unchristian uncharitableness ; charity is more safely mistaken , then not maintained . if men were as zealous to look after their spiritual , as they are to look after their temporal state , the earth would be less filled with sin , and heaven would be more filled with saints : but we are generally careless to know the state and condition of our souls , because we are generally careless to make it such as might be worth our knowing : hence that sad epiphonema from our saviours own mouth , so is he that layeth up treasure for himself , and is not rich towards god , luke . . that is , so very a fool is he , in the account of the eternal wisdom , ( though perhaps he be wise in his own account , ) who is carefull of his mammon , and careless of his god ; who takes so much pains about his body , so little about his soul ; who is so busie in contriving of his temporal , but thinks not at all of his eternal welfare : hence it is , that men so easily betake themselves to that profession of the chris●ian religion , which makes most for their temporal advantages , though it much disadvantage them in their spiritual condition , and thereby declare themselves not to be in the state of true christianity , for that would make them prefer the love of christ above all worldly interest whatsoever . but we need not have to do with the several professions of the christian religion in this case ; for the state of true christianity , is not to profess but to love christ ; and we are then truly in the state of salvation , when we truly love our saviour : and this plainly appears by saint pauls exhortation to the ephesians , ( and in them to us , ) where he saith , be ye therefore followers of god as dear children , and walk in love , as christ also hath loved us , ephes . . , . to be followers of god , and to be his dear children , and to walk in love , are put for one and the ame thing ; and what love is here meant , but the love of christ , who so dearly loved us as to give himself for us , and therefore may justly require our entirest love ? and if we entirely love him , we will be sure not to love what he hateth , nor to hate what he loveth , and consequently not to abide in any sin either of commission or of omission ; for to be wilfully guilty of a sin of commission , is to love what christ hateth ; and to be wilfully guilty of a sin of omission , is to hate what christ loveth : and either of these is enough to keep a man from being a good christian . therefore saith the psalmist , o ye that love the lord , see that ye hate the thing which is evil , psalm . . for ye cannot love him , unless ye hate what he hateth ; & he hateth every thing that is evil , whether it be evil by omission or by commission . the state of salvation consists so much of love , that t is not possible for an uncharitable , and much less for a malicious man , to be in that state , but either he must forgoe his malice , or he must forgoe his salvation ; for god is love , and he that dwelleth in love , dwelleth in god , and god in him , john . . no man can be in the state of salvation , who hath not communion with god ; and there is no having communion with god but by love ; we must dwell in love , or he will not dwel in us : and therefore it was most christian doctrine which was delivered by saint augustine , lib. . de doctrina christiana , when he said , quatuor sunt diligenda ; unum quod est supra nos sc. deus ; alterum quod nos sumus ; tertium quod juxta nos . i. e. proximus ; quartum quod infra nos . i. e. corpus : there are four things which every man is bound to love , that he may be a good christian , or in the state of true christianity ; his god that is above him : his neighbour that is about him : his soul that is within him ; and his body that is without him ; for as the body is capable of eternal bliss by redundancy from the soul , so is it also capable of true christian charity ; which is not a momentary or temporal , but an eternal and everlasting love , grounded upon the communication and the communion of a blessed eternity : so that in truth the love of god doth not only produce , but also comprize and contain all those three other loves ; man loving his body and his soul , and his neighbour with christian charity , only in relation to christ , and as they belong to his communion : for undeniable , if not indisputable is that position of the angelical doctor , amicitia charitatis super communicatione beatitudinis fundatur , the friendship of christian charity is founded upon the communication of eternal blessedness ; ( aquin. ● . qu. . art . . ) and by consequent is to be extended according to the extent of that communication : therefore it beginneth with our saviour christ , and goeth on to every one of his members , this spiritual unction of the holy ghost being like to that holy ointment poured upon aaron , which ran from his head down to the skirts of his cloathing , psal . . . and yet even from this excellent ground of charity , do many men find a pretence for gross uncharitableness , whilst those that are of divers perswasions in matters of religion , will needs deny to one another the hopes of salvation ; every one being resolved to maintain , that his own religion is the only true christian , ( though it be no more then a profession of it ) and all agreeing , that t is only the true christian religion wherein and whereby we can attain eternal blessedness : hence it is , that we commonly receive those very faintly whom we suspect god hath not received ; and those not at all , whom we are perswaded he will not receive : so that we do little less then invade christs judgement seat , that we may discard true christian charity ; and if we now invade his seat , we shall hereafter tremble at his bar . why should we so grosly abuse the very ground of christian charity , to a most unchristian uncharitableness ? why should we be so hasty to exclude out of the communion of eternal blessedness , those whom our saviour christ hath called to it ? surely , if it be not in our power to give heaven by our charity ; t is not in power to deny heaven by our uncharitableness , unless it be only to our selves . true christian charity is of as large an extent as heaven it self , and embraceth all those who have any probability of getting thither ; for it is grounded upon the communion of eternal bliss ; and therefore as it loves christ the head , so it cannot but love all christians as members of that communion : it first loves christ for his own sake , by whom we have the communication ; it afterwards loves our christian brethren for christs sake , with whom we have inchoately , and hope to have consum●… of eternal blessedness : o christ let me love as a christian , that i may live as a christian ; for i cannot live as a christian unless i live in thee , and i cannot live in thee unless i live in love : let me rather mistake my charity in believing their salvation who have gross errors mixed with their profession , then not maintain my charity , by denying them salvation , who are not of mine own profession : for thou wilt sooner pardon their errors which may proceed from ignorance or infirmity , then my uncharitableness which can proceed from nothing else but pride and presumption . sect . iii. that the state of true christianity is best taught by our saviour christ , and best learned of him ; how far the jews may be said to have known christ and christianity : that christ teacheth us by his voice in the holy scriptures , more certainly then by his voice in holy church ; the scripture is to teach the church , as the church is to teach the people . there is not in all the world any thing taught by a preacher from heaven , but only the christian religion : and the son of god came from heaven to teach that , and his fathers voice came from heaven to bid us observe and follow his teaching . behold a voice out of the cloud , which said , this is my beloved son in whom i am well pleased , hear ye him , mat. . . and we may very well be not only contented , but also desirous to hear him ; for the state of true christianity is without all doubt best taught by christ himself , and is therefore best learned of him ; moses was faithful in gods house as a servant , ( and the best teachers amongst men can but sit in moses chair , mat. . . ) but christ was faithful as a son , heb. . , . the servant was appointed and ordained for the son , and so was moses for christ ; but the son came only for himself ; the servant was faithful in his masters house ; but the son in his own house ; christ as a son , over his own house , ver . . moses his faithfulness was by way of introduction , for a testimony of those things which were to be spoken after , ver . . ( sc . by christ ; ) but christs faithfulness was by way of perfection , to speak those things plainly , of which moses had testified obscurely , and to accomplish or perform whatsoever moses his testimony had either prophesied or promised concerning him : for moses in his writings spake of christ , and directed these jews unto him , in so much that our saviour telleth the jews that they needed no other then moses to accuse them of unbelief for not turning christians . do not think that i will accuse you to the father ; there is one that accuseth you , even moses in whom ye trust ; for had ye believed moses , ye would have believed me ; for he wrote of me ; but if ye believe not his writings , how shall ye believe my words ? john . , , . we may put the whole sense of those three verses into these two propositions . . that moses writ so much of christ as to leave the jews inexcusable if they did not from his writings look after christ , and believe in him ; which more particularly appears from deut. . . where moses saith , the lord thy god will raise up unto thee a prophet from the midst of thee , of thy brethren , like unto me : unto him ye shall hearken ; which words we find saint peter and saint stephen both , have applied unto christ , proving he was that prophet to whom moses had bid them hearken , act. . . & act. , . so that the jews themselves were no longer to hearken to moses , by moses his own appointment , then till the comming of christ . . that the jews who would not believe moses his writings concerning christ , were not like to believe any other prophets words concerning him ; which is still a good proof , that no man can possibly reject the authority of the scripture , and yet truly beleive in christ from the authority of the church ; for if the writings of moses , or of the old testament , then much more the writings of the apostles or of the new testament must needs be above any other prophets words , since these writings as well as those are looked upon as the undoubted word of god ; and therefore if the church hath not found christ in the scriptures , how shall we hope to find christ in the church ? and by consequent , if we will be good christians , we must above all things take heed of cavilling or rather blaspheming against the word of christ ; for that is in effect to say , that we will have a state of christianity , not of gods , but of our own making : we question not but the christian religion , as it hath an excellency above all other religions , so it hath a certainty agreeable to its excellency . and this certainty is grounded meerly on the written word , in the judgement of saint peter , who tels us indeed that there came such a voice from the most excellent glory , this is my beloved son ; in whom i am well pleased : and that he and some others heard this voice , when they were with christ in the holy mount : but yet that the scriptures were a more certain ground of the christian faith , then was this voice ; for so he saith after all , we have also a more sure word of prophecy , whereunto ye do well that ye take heed , as unto a l●ght that shineth in a dark place , untill the day dawn , and the day-star arise in your hearts . pet. . , , . the voice from heaven was sure , but yet the word of prophecy was more sure ; for notwithstanding that voice did say , hear ye him , mat. . . yet they would have suspended their hearing , but for the word of prophecy which had said before , vnto him ye shall hearken , deut. . . so that the voice from heaven had in effect all its certainty from the word of prophecy ; therefore he said , we have also a more sure word of prophecy ; his full intent was to make us seek after christ in the old testament , much more in the new : he saith we shall do well to take heed unto that , much more unto this ; that will guide us unto christ as a light that shineth in a dark place , but this will guide us to him as a morning star that ushereth in the day : and this is no more then our saviour himself had said before , blessed are the eyes which see the things that ye see ; for i tell you that many prophets and kings have desired to see those things which ye see , and have not seen them , and to hear those things which ye hear , and have not heard them ; luke . , . the comparison is betwixt those under the law , and those under the gospel : and they under the gospel are declared the more blessed ; for they under the law had but a dim light , which made them see christ so imperfectly as if they had not seen him ; but we that are under the gospel have a clear shining light clearly , and perfectly to see our saviour christ , and therefore are much more blessed then they , if we can but see our own blessedness , and will be heartily thankfull for it ; therefore saith saint john , the law was given by moses , but grace and truth came by jesus christ ; john . . whereby he excludes the law both from grace and truth ; from grace absolutely , but from truth only comparatively ; the law did neither teach grace , nor give grace ; it only gave a rule of righteousness , but not grace to keep it ; and therefore only shewed our want of a redeemer , but shewed not the way of our redemption ; thus the law was opposed to grace absolutely , and left that to come wholly and entirely by christ ; and it was also opposed to truth comparatively ; for many truths were but obscurely and figuratively propounded in the law , which are plainly and substantially revealed in the gospel ; as the doctrine of the blessed trinity , of the incarnation , passion , resurrection , and ascension of the son of god , and indeed all the other articles of our christian faith ; so that truth substantially or compleatly , that is , in its full revelation and accomplishment , came only by jesus christ . wherefore if our saviour christ himself , ( who without doubt best understood the state of true christianity ) sent the jews to the law of moses to be assured of the truth of the christian religion ; much more doth he send us christians to his own holy gospel , to be assured of the same truth ; and , as moses his writings were then , so the apostles writings are now a greater ground of assurance to us , then any prophets words can be : ( for as moses wished that all the lords people were prophets , so am i willing to believe , that his church is to be accounted as a prophet : ) so that it commonly fareth with christians in their coming unto christ , as it did with the samaritans , john . who first believed on our blessed saviour for the saying of the woman , but afterwards believed because of his own word ; so do we generally first believe in christ by the testimony of the church , which he hath in mercy appointed to lead us to his word , ( for else it were impossible we should ever come neer it ) but when once we come to see and understand his word , then we believe in christ , not for his church , but for himself ; and may justly say to the church , as the samaritans said to the woman , now we believe , not because of thy saying , for we have heard him our selves , and know that this is indeed the christ , the saviour of the world ; john . . this may we justly say , not to the undervaluing of the church , to which we are so much obliged for bringing us to the knowledge of the word , ( for had not she preserved and translated it , we could never have known it ) but rather to the overvaluing of the word above the church , to shew we are infinitely more obliged to god for giving his word , then we can be to his church , either for preserving , or for expounding it : therefore we cannot but prefer the word above the church , and we know this may be done without either undutifulness or unthankfulness ; since god hath appointed that his church should wholly rely upon his word , and prove her self to be his church from the testimony of his word , as appears plainly in the case of the bereans , who are commended for searching the scriptures , and believing the word preached by paul and silas , because they found it agreeable with the written word ; these were more noble in that they searched the scriptures , whether those things were so ; therefore many of them believed ; acts . , . and sure , we are to go in the same way they did go , unless we can prove that either the scripture is now less dogmatical then it was in those days , or the church more apostolical : and there is great reason for it , as well as great religion . for we plainly see that the church is much ordered according to the will of man ; but weare sure the word was wholy ordered according to the will of god ; for the prophesie came not in old time by the will of man , but holy men of god spake as they were moved by the holy ghost , pet. . . we must say the same of the new , what he saith of the old testament ; for as came the prophecy of old time , so also came the gospel in the latter times , not by the will of man , but holy men of god spake as they were moved by the holy ghost : and from hence we must conclude the authority of the scripture , to be the highest authority that can be , in setling and establishing the christian religion : for if the prophets and apostles did not only speak , but also write as they were moved by the holy ghost , it must needs follow that the doctrine of the church must have its force and weight from their doctrine , but their doctrine from it self , as that which came directly and immediately from the holy ghost , the infallible spirit of god , which best knew his mind as being his own spirit , and hath most truly derived his mind and meaning to us , as being his infallible spirit : so it is evident , the scripture is no less to teach the church , then the church is to teach the people , according to that irrefragable determination of their irrefragable doctor , si enim aliquis asserit aliquid quod non sit determinatum in sacra scriptura , vel quod non sequatur directe ex fide , mortaliter peccat , quia se constieuit supra deum : judex enim est supra id de quo debet judicare ; qui ergo suâ authoritate asserit aliquid de deo , ponit se supra deum , quia judicat de deo. haec est superbia intellectus , quam prohibet apostolus , rom. . non plus sapere quàm oportet sapere , sed sapere ad sobrietatem : alensis par . . qu. . mem . . ar . . ) if any doctor , and ( consequently if any church which is but a company of doctors ) doth positively affirm any thing ( as matter of faith or religion ) which is is not directly determined in the holy scriptures , or doth not inevitably follow from the faith therein revealed , he sinneth mortally , because he exalteth himself above god ; for the judge is above that of which he is to judge ; therefore he who without warrant from god positively asserteth any thing of god , putteth himself above god in that he judgeth of god : which is the spiritual pride forbidden by the apostle , rom. . . be not wise above what is required , but be wise to sobriety : therefore surely the church cannot teach that as a doctrine of christianity , which she hath not learned of christ ; and where hath she learned of christ but in his word ? sect . iv. that the state of true christianity is to be learned only in the church of christ , for there only doth christ teach by his word ( which the church is bound to translate , that the people may understand it : ) and by his spirit , which teacheth both infallibly and irresistibly : that the state of true christianity is not confined to any one particular church , for that christ teacheth more or less in all christian churches ; and yet this is no ground for sectaries to run from the church . the state of christianity , as it came by our saviour christ in being , so also in knowing ; it hath its being from his merit , its knowing from his word ; whence it follows by undeniable consequence , that the state of true christianity is to be learned only in the church of christ : for there only is the word of christ , by which he teacheth to mens conviction : there only is the spirit of christ by which he teacheth to mens conversion ; for the voice must needs proceed from the body , and the church is his body , col. . . therefore it is to be feared that those who care not to be of the body , either do not hear his voice , or do not much profit by hearing it ; for it is not to be doubted but christ hath intrusted his church with his word , as appears , rom . . vnto them were commited the oracles of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were intrusted with the oracles of god : the jewish church with the oracles of the old testament , and the christian church with the oracles of the new ; and this precious talent was intrusted with the church , not to be wrapped up in a napkin , but to be imployed to gods glory & the peoples good : for so we find that the law and the prophets were read in the synagogues every sabbath day , acts . . & . and by the same reason the christian church is still bound to take care that the gospel or new testament be also read in our churches , which because it cannot in the original tongue , wherein it was written , to the edification of the people , the church is bound to translate it into such languages as the people do understand , that she may not be defective in her trust , which is to use the word of god most for gods glory and for his peoples good : and that church doth in this particular best discharge her trust , which sets forth the word of god in the truest and fittest translation ; not rigidly according to the words , ( in all places , ) but yet exactly according to the sense ; for neither doth christ himself nor his holy apostles cite the old testament so much according to the words , as according to the sense : and if men had no other obligation to their church but only this , that they could not know what god had said in his holy word , unless their church had taught them , yet this alone , ( if rightly weighed , ) would keep them both from heresie and from schism : from heresie , in receding from that doctrine which came from god : and from schism , in receding from that communion wherein they were first made partakers of that doctrine . this is certain , the text saith plainly , the lord , added to the church daily such as should be saved , acts . . which would never have been written , if to depart from the doctrine , or to be out of the communion of the church , were the ready way of salvation . therefore as s. peter once said to our blessed saviour , so ought all good christians still to say unto his church , for rightly translating the word of christ , lord to whom shall we go ? thou hast the words of eternal life , john . . for without question god did not put it in the power and will of his church to give unto his people the words of eternal life , that they should run away either from her doctrine or from her communion ; the hour is coming and now is , when the dead shall hear the voice of the son of god , john . . sweet jesus , make the dead ; to hear thy voice , for the living do little less then scorn it . and this document or instruction , as it much concerns the word preached , so it much more concerns the word written , which hath alwayes in all ages and in all churches been taught more incorruptly and more impartially by translations then by expositions ; for in translations men generally follow gods truth , but in expositions they too too often follow their own inventions , if not their own interests . thus have men little reason to depart from the church , because therein christ teacheth by his word ; and yet much less , because he therein teacheth by his spirit : for it is clear that the spirit goeth along with the word , in that saint stephen saith unto the jews , ye do alwayes resist the holy ghost , acts . . when as they had only resisted the words of the prophets . therefore we may confidently and comfortably affirm , that they who carefully observe and conscionably obey gods holy ordinances in his church● , will be able at the last day to say unto him , not as sectaries and wanderers will be able to say , thou hast taught in our streets , lake . . to whom he will answer , i tell you i know you not whence you are ; depart me from all ye workers of iniquity , ver . but , thou hast taught in our hearts : for i will put my laws into their minds , and write them in their hearts ; heb. . . and indeed this doctrine concerning the state of true christianity , and the knowledge of that state , and the comfort of that knowledge , is a most heavenly doctrine , and therefore can have its teacher only from heaven ; the teaching priest is not enough to instruct us in it , but we need also the teaching god. miserable was the condition of israel to have been without a teaching priest , but irrecoverable would have been their misery , had they been also without a teaching god ; had not the spirit of god come upon azariah to teach them , chron , . . . man may teach us the way of gods statutes , and we may never keep that way at all ; but if god once teach it us , we shall no● only keep it , but we shall also keep it unto the end ; teach me o lord the way of thy statutes , and i shall keep it unto the end ; psal . . . thus hath saint john said , and ye need not that any man teach you , but as the same annointing teacheth you of all things , and is truth , and is no lye , and even as it hath taught you , ye shall abide in him , john . . his intent is not that they to whom he writ , should despise his teaching ; he is only willing to commend them to a far better teacher ; for the apostle might teach them , and yet they might not abide either in the church or in the truth ; but if the annointing , if the spirit did teach them , they were sure to abide both in him and in his doctrine for ever : and therefore saith holy job , who teacheth like him ? job . . though he be not the only teacher , for man teacheth with him , yet he is the only irresistible and infallible teacher ; for man teacheth not like him : he is the only infallible teacher , because he convinceth the understanding : he is the only irresistible teacher , because he converteth the will , teaching us by the representation of himself unto our souls as the chiefest good , from which we cannot turn away , and against which we will not resist . for god teacheth the soul by his own presence , revealing unto it himself and his everlasting blessedness ( saith alensis , ) against which the will of man cannot resist in the judgement of some philosophy , and therefore the scoff of irresistible grace , must needs be far from the judgement of sound divinity : the church in the collect for whitsunday sheweth both the infallibility and the irresistibility of gods teaching : he teacheth irresistibly : in that he teacheth the heart which useth to make resistance against all teaching of the ear , unless it self be taught in the first place , wherefore none can be an irresistible teacher but he that can teach the heart ; & he teacheth also infallibly , in that he teacheth by the light of his holy spirit : wherefore none can be an infallible teacher but he that teacheth by the holy ghost ; god which hast taught the hearts of thy faithfull people , by sending to them the light of thy holy spirit : here 's a teacher that subdues my perversness , and makes me willing to learn , in that he teacheth my heart : here 's a teacher that enlightens my darkness , and makes me able to learn , in that he teacheth by the light of his holy spirit : and the doctrines which he teacheth are agreeable with the manner of his teaching , recta sapere , & in ejus consolatione gaudere : to have a right judgement in all things , that is , in all things of salvation : as if you would say , to have a right judgement in the state of true christianity , and of your being in that state , and evermore to rejoyce in his holy comforts , as if you would say , to comfort your self against all temptations and taibulations , that you have such a right judgement . let me never u●dervalue , much less forsake that school wherein this heavenly master is pleased to teach , for fear i should lose both the right judgement and the holy comfort which he is pleased to bestow upon his scholars ; and let me not doubt but this church wherein i have been trained up , is a part of that school , since it hath taught me nothing that is either antichristian or unchristian , for where i cannot deny the doctrine of christ , i may not doubt of the spirit of christ ; wherefore it is a false and an envious principle of divinity which some have so much improved of late to the advantage of their church , but to the disadvantage of religion , ( if at least any christian church can be advanced by that doctrine , by which the christian religion is depressed and disparaged ) that our saviour christ hath set up one chair from which he would have all the world to take the documents and determinations of christianity : for the state of true christianity is not to be confined to any one church , since the author and teacher of it is over all , god blessed for ever ; rom. . . the apostle proves that god vouchsafed his grace to the gentiles no less then to the jews , by this argument , is he the god of the jews only , is he not also the god of the gentiles ? yes , of the gentiles also , rom. . . and again , there is no difference between the jew and the greek ; for the same lord over all , is rich unto all that call upon him , rom. . . as if it were as absurd to think god not rich unto all that call upon him , as to think him not lord over all ; wherefore as no christian church can doubt of his being lord over them , so neither of his being rich towards them ; unless we will say that saint paul did by this argument take away the difference betwixt the jew and the gentile , that he might set it up betwixt christians ; that he took it away betwixt men of two different religions , to set it up betwixt men of one and the same religion ; whereas the contrary is evident from his doctrine , for though he said explicitely , yet he said not exclusively , to all that be in rome grace to you and peace from god our father and the lord jesus christ , rom. . . for he extended the same benediction to all that in every place call upon the name of jesus christ our lord , cor. . . not thinking it so little as to be confined to one place : let us observe his words , vnto the church of god which is at corinth , to them that are sanctified in christ jesus , called to be saints , with all that in every place call upon the name of jesus christ our lord , both theirs and ours : grace be unto you and peace from god our father , and from the lord jesus christ : cor. . , . he tells us of a church of god in corinth as well as in rome , and in other places as well as in corinth , which are sanctified and called to be saints , the one as well as the other ; and he proves it , because the lord jesus , whose name they call on , is both theirs and ours , therefore have they grace and peace from him , as well as we . and the like is saint peters doctrine when he saith , of a truth i perceive that god is no respecter of persons , but in every nation he that feareth him and worketh righteousness , is accepted with him , acts . , . he saith , of a truth i perceive that god is no respecter of persons ; not that he had first perceived it , for moses had perceived the same before , and had told the jews so . for the lord your god is god of gods , which regardeth not persons , deut. . . but s. peter perceived it better then moses ; for moses did only see that god would not overvalue the jew , because of his being circumcised in the flesh , if in his heart he remained uncircumcised ; but saint peter did moreover see ( and t is a wonder his successors will not see it after him , ) that god would not undervalue the gentiles , confining them all to the dictates and documents of one particular church , but that in every nation they who would fear him and work righteousness , should be accepted with him : nor is this indefinite manner of speech , he that feareth him , a warrant for every schismatick and sectary to set up a new church of his own making : for such men do neither truly fear god , because not in his authority ; nor work righteousness , because not according to his commands ; for if they work for righteousness in the first table , by renouncing superstition , they work against righteousness in the second table , by setting up sedition ; and working against righteousness in the second table they cannot either truly or rightly work for righteousness in the first table . so saith saint james , who soever shall keep the whole law , and yet offend in one point he is guilty of all : james . . the reason is , because he that can despise the authority of the law-giver , by a voluntary breach or violation of any one of his commandments , cannot observe the rest out of duty or obedience : for the same authority commanding all , requires the same duty and obedience to all ; and therefore he that willfully rejects but one , embraceth the rest more out of conveniency then out of conscience , more for his own then for gods sake , more for his self-interest then or his saviours glory . sect . v. that the certainty in true christianity , or the state thereof , is from the word and spirit of christ ; the uncertainty from our selves : and of doubtings in good christians concerning their state , that some are by way of admiration , others by way of infirmity , but none by way of infidelity . the certainty that is in true christianity , or the state thereof , is wholly from the word and spirit of christ ; the uncertainty is wholly from our selves ; for what shall we be sure of , if not of our religion ? what certainty can we have but of truth ? what truth can we have so certain , as the truth of christian religion ? grounded upon the word of truth , and testified by the spirit of truth ? therefore doubtless the state of true christianity cannot be capable of any doubt in it self , but only in regard of us that profess to be christians : for saint paul tells the colossians of a full assurance of understanding in the knowledge of christ , colossians . : and christian faith is in its own nature more sure and certain then any humane science whatsoever , though in us , it often hath a less proportion of certainty : for faith in it self , looks wholly on gods infallibility , though in us it partake of , and sympathize with mans infirmity : therefore the doubt , the uncertainty is not in the religion , but in the professor of it ; t is not in the thing but in the person ; as for example , t is without all doubt that true christianity is to love christ , the doubt is only whether we that are christians do truly love him . but is it lawful for us to make this doubt of our selves , who by our inordinate self-love , have caused all the world besides to make it of us ? doth not the apostle bid us receive him that is weak in the faith , not to doubtful disputations , ( rom. . . ) and shall we think he would have us oppress a weak faith in our own selves by doubting ? i answer out of bonaventures words ( in . sent . dist . . ) quod triplex est modus du●itandi ; est enim quaedam dubitatio proveniens ex infidelitate , sicut dubitaverunt iudaei ; & est dubitatio proveniens ex tarditate , sicut dubitaverunt discipuli , quibus dicitur lucae ultimo , o stulti & tardi corde ad credendum ; & est dubitatio proveniens ex pietate , sicut quam aliquis ex magna admiratione ad modum dubitantes se habet ; there is a threefold manner of doubting , one that proceedeth from infidelity , so the jews doubted of christ and of his doctrine ; another that proceedeth from infirmity ; so the two disciples that went to emmaus , doubted of christs . resurrection , to whom it was therefore said , o fools and slow of heart to believe all that the prophets have spoken , luke . . a third doubting there is that proceedeth from piety , because of astonishment and admiration , which makes a man to seem to doubt what he doth most stedfastly believe , ( and such a doubting we read of in the blessed virgin , then said mary unto the angel , how shall this thing be , seeing i know not a man ? luke . . ) i answer then according to this distinction ; first , if the doubt concerning our being in the state of true christianity , proceed from piety or admiration , it is exceeding commendable , we have an excellent president for it , the man after gods own heart , who twice spoke these words from gods own mouth , for surely with his spirit , what is man that thou hast such respect unto him , or the son of man that thou so regardest him ? psalm . . and . . nor is it possible for any one that hath indeed the spirit of god , when he considers the immensity of gods goodness and of his own unworthiness , not to make this doubt of admiration unto his own soul , what is man ! what am i , a sinful man in my person , that thou hast such respect unto me ? or what is the son of man ! what am i , a sinful man in my nature , that thou so regardest me ? secondly , if the doubt concerning our being in the state of true christianity , proceed from infirmity , it is at all times excusable , because though the spirit be willing yet the flesh is weak ; ( mat. . . ) and at sometimes almost commendable , when either by our omissions of piety we have quenched , or by our commissions of impiety we have grieved the holy spirit of god , whereby we are sealed to the day of redemption ; in this case of spiritual leprosie , gods answer to moses concerning miriam , may be taken as a full determination concerning us ; if her father had but spit in her face , should she not be ashamed seven days ? let her be shut out of the camp seven days , and after that , let her be received in again , numb . . . si pater terrenus aliquod gravis in eam irae signum edidisset , puderet eam saltem septem dies redire in conspectum ejus , saith junius ; if her father on earth had shewed some great sign of anger against her , she would for shame not presently rush into his sight , but would forbear to come before him , for one seven days : the explanation is very punctual , and we cannot but see that in god almighties own logick the argument is good from our father on earth , to our father in heaven ; hence that prayer of sorrowful david , cast me not away from thy presence : he confesseth he durst not come into his sight , and prays that he might not be for ever banished from it , psal . . . and again , redde mihi laetitiam salutaris tui , restore unto me the joy of thy salvation : having grievously offended his god , he could not but discover in his own soul the signs and tokens of that offence : therefore he prayes god to restore unto him the joy of his salvation : for had he not in his blood-guiltiness lost the joy of his salvation , he might in his impenitency have lost the enjoyment of it : good lord , that we should so out-strip this holy man in our sin , and come so short of him in our repentance ! this is certainly a ready way not to strengthen our faith , but to weaken it ; not to lessen our doubtings , but to increase them : yea to turn our doubtings into distresses , and our distresses into despair , and our despair into damnation . thirdly and lastly , if the doubt concerning our being in the state of true christianity , proceed from infidelity , it is neither commendable nor excusable in any ; nay it is so far from being commendable in any , that t is altogether inexcusable in all : for such a doubt supposeth not a weakness , but a want of faith , and consequently sheweth the man that hath it , to distrust his saviour , not himself , and to remain still in the state of infidelity , notwithstanding god calleth him so earnestly to the state of faith : wherefore since without faith it is impossible to please god , ( heb. . . ) such a doubting of infidelity must needs leave him that hath it , under gods most heavy and more just displeasure ; under his most heavy displeasure , because he embraceth not reconciliation when it is offered ; & under his most just displeasure , because he believeth not him that offereth it . this is the reason of the apostles exceeding pathetical exhortation , take heed brethren , lest there be in any of you an evil heart of unbelief , in departing from the living god , heb. . . the heart is made evil by unbelief , and shews it is so by departing from the living god ; so that we are advised and exhorted to take heed of unbelief , as we would take heed of an evil heart , and of departing from the living god. t is at first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an evil heart o●●nfidelity ; t is at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil heart of apo●tacy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in apostatizing from the living god : but we must here take heed that we confound not together the doubtings of infirmity and of infidelity ; the one saith , lord i believe , help thou my unbelief : the other cannot say , lord , i believe : the one dare not trust himself , but the other will not trust his saviour ; a doubting of infidelity rejecteth faith , but a doubting of infirmity desireth it . for though doubting cannot be in faith , yet it may be in him that hath faith ; saint peters faith could not doubt , yet himself doubted ; so saith the text ; when he saw the wind boistrous , he was afraid , and beginning to sink , he cryed , saying , lord save me , mat. . . though he was full of fear , yet he was not empty of faith , for he cryed , saying , lord save me . and therefore we may not say of any other in his case , more then our saviour christ did say of him , o thou of little faith , wherefore didst thou doubt ? mat. . . o thou of little faith , not , o thou of no faith ; for he did fully believe in christ , and did only misdoubt himself ; and surely it would not be much amiss if every confident man would do so too , and ask himself the question which christ asks saint peter , lovest thou me ? john . . and ask it again and again , and not be grieved at the often asking it ; dost thou indeed love thy saviour ? lovest thou him who died for thee ? lovest thou him who loved thee with an everlasting love ? for the more you are assured in your own heart that you love your saviour , the more will he assure you of his everlasting love . cap. ii. of the knowledge of the state of true christianity . sect . i. the knowledge of our being in the state of true christianity , is from our keeping the words of christ ; and that antinomians cannot truly be ( and much less know they be , ) in the state of true christianity . he that is in the state of true christianity cannot but desire to know it , and he that knows himself to be so , cannot but exceedingly rejoyce and triumph in that knowledge : accordingly after the discourse of the state of true christianity , in the next place we ought to enquire concerning our own knowledge of that state ; for that man can scarce be thought to believe the life everlasting , who labours not to be very well assured that he himself is in the way which leadeth unto that life ; and he can never be assured that he is in the way of righteousness , but by the practice and the love of righteousness ; therefore if it be demanded , how any christian may know that he is in the state of true christianity , i must answer , meerly by loving and obeying his saviour christ : for indeed so christ himself hath answered , if any man love me , he will keep my words , john . . all that are in the state of true christianity , do entirely love our saviour christ : and all that love him , do keep his words , that is to say , all his words ; for christ leaves out none , no more must we : so saith the holy prophet , for i have an eye unto all his laws , and will not cast out his commandments from me , ( psalm . . ) he had said in the verse before , i have kept the wayes of the lord , and have not forsaken my god as the wicked doth ; and he gives this for the reason of that saying , for i have an eye unto all his laws : t is this alone that keeps us from apostasie or forsaking god , even the having an eye unto all his laws ; for many that are very wicked , have an eye to some of his laws , that they may the more securely act their wickedness against the rest ; wherefore we must keep all his laws or words , not only in our memories to remember them , but also in our hearts to embrace them , and also in our works to do them ; so moses requires us to keep the statutes and judgements of god , saying , keep therefore and do them , deut , . . t is a question among school divine , an sit de ratione charitatis quod homo velit praeceptorum dei regulam in omnibus sequi , whether it be of the essence of true charity , that a man have a will to sollow the rule of gods commandments in all things ? and aquinas determines it in the affirmative ; ( ● . qu. . art . . but it is moreover determined by one who we are sure was more then an angelical doctor , even by our saviour christ , saying , whosoever shall break one of these least commandments , and shall teach men so , he shall be called the least in the kingdom of heaven ; but whosoever shall do and teach them , the same shall be called great in the kingdom of heaven , mat. . . if any of gods commandments might be discarded or laid aside , then surely the least would claim the least observance : but the contempt even of the very least of them , will no less then cast us from heaven to hell in the day of judgement : for so saint chrysostome expounds our blessed saviours words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : when you hear the words , he shall be least in the kingdom of heaven , do not surmise any thing less , then that he shall be in hell , and in everlasting torments ; for christ here calleth the general resurrection and his own comming to judgement , the kingdom of heaven , because they will make way for the full power and glory of that kingdom ; and tells us , that such an offender as shall not only practically , but also doctrinally offend against one of the least of his commandments , not only doing wickedly himself , but also teaching others so to do , shall be called the least in the kingdom of heaven , that is , shall be accounted as one rejected or a cast-away at his comming to judgement ; for such a man never was truly in the love of god , nor was the fear of god truely in hin ; for had his heart been seasoned with the fear of god , he would have been afraid to have lifted up his hand against the least of gods commandments by a wilful breach thereof , & much more to have lifted his heel against them all , ( for whosoever offendeth in one point thereof is guilty of all , jam. , . ) by denying them to have the force of his commandments ; as if christ had come to abolish the law , when indeed he hath established it , rom. . . this is such a point of divinity as is now most necessary for all , & can be offensive to none but only such men as may pretend vertuosi , but act banditi , as may pretend saints , but act the most desperate and wilful sinners , resolving to maintain such opinions as are most agreeable with their practices , because they resolve to maintain such practices as are like to be most agreeable with their interests : i will only ask their consciences , whether it can proceed from the love of god , or rather from the love of mammon , that they are desirous to advance the wicked precedents of men , against the most righteous precepts of christ , whereby they run headlong into such tenents as they may well be ashamed of in the worst times , as they must be afraid of in better times , as they will be both ashamed and afraid of , when time shall be no more : excellently saint greg. in his morals , sola est quae fidei meritum possidet obedientia , sine qua quisque infidelis esse convincitur , etiamsi fidelis esse videatur : t is only obedience that maketh or sheweth faith to be a saving faith , without which every man is but an infidel , though he may pretend very much to be one of the faithful ; this is a new way of infidelity ( even in the midst of faith , ) you need not turn mahometan or pagan , to become an infidel , it will suffice if you only turn antinomian ; and this is too too palpable , that since we have lost our obedience , we have found none of the blessings promised to it , deut. . but have been a burden to our selves , a reproach to our neighbours , a seorn to our enemies , a laughing stock to all , a pitty to none . sect . ii. three practical principles necessary to be maintained by all those who desire to be good christians , and to know themselves to be in the state of true christianity : the first , that christ hath words to be kept as well as to be believed ; the second , that true love of christ will make us labour to keep his words ; the third , that true faith in christ , was never yet without this love . there are three practical principles which all those must hold , who will be good christians , and know themselves to be in the state of true christianity ; the first principle is this , that christ hath words to be kept as well as to be believed ; precepts as well as promises ; and therefore ●o preach the gospel of christ , is not only to preach faith in his promises , but also to preach obedience to his precepts ; and they who leave out this latter part , preach but a half gospel , which may shew the glad tidings ' , but not effect the good work of our salvation : for the precepts lead directly to the promises ; and the way to obtain that which god doth promise , is to love that which he doth command : hence saint james exhorts us to be doers of the word , and not hearers only , deceiving our own souls , jam. . . this is the most miserable cheat of all cheats , to deceive our own souls , and cheat our selves of our salvation ; and this we shall do if we be only hearers of the word , as it is a promise to strengthen our saith ; and not also doers of it , as it is a precept to exercise our obedience ; for saint paul tells us plainly , that even the gospel , the preaching of jesus christ was made known to all nations for the obedience of faith , rom. . , . not for the assent or perswasion only , but also , and much rather for the obedience of faith . the second principle of good christianity is this , that the true love of christ will make us labour with all our might to keep his words : for this is substantia christianismi , the very substance of the christian religion ; so saint paul saith expresly , circumcision is nothing , and uncircumcision is nothing , but the keeping of the commandments of god , cor. . . as if he had said , external rights and professions are nothing to the substance of christianity ( though to the order of it ; they may be much ) but the keeping of the commandments of god is all in all ; and this is the true touchstone of the soul , to try whether it it be made of dross , or of purer metal , whether it love god or mammon , as its chiefest good : for he that cares not to thwart gods will to fulfill his own , is certainly in the state of sin , and not in the state of grace : for he loves his pleasure , or profit , or preferment better then god , who for his pleasure , or his profit , or his preferment cares not to break gods commandments . the casuists rule is undeniable , constituitur in honore ultimus finis , si ob honorem consequendum non curat quis offendere deum mortaliter , ( cajet . sum. ) and again , si paratus sit non curare de praecepto : he that so resolves upon riches , or honour , or any thing of this world , as to break through a commandment to come by it , is not yet a true lover of god ; but loves only himself , nay the worst ( though truest ) part of himself , his sinfull affections ; and is not yet a new creature , because he hath not yet in him faith working by love , to make him so : for faith working by love , and a new creature , are one and the same thing in saint pauls account , as appears , gal. . . and gal. . . in the former place he tels us , that which availeth in christ jesus is a faith which worketh by love ; in the latter place , that t is a new creature : for in christ jesus neither circumcision nor uncircumcision availeth any thing , but faith which worketh by love ; gal. . . for in christ jesus neither circumcision availeth any thing nor uncircumcision , but a new creature , gal. . . compare these two places of scripture with that other formerly cited , out of cor . . circumcision is nothing , and uncircumcision is nothing , but the keeping of the commandments of god , and you will see the cord , which either draws or knits us unto christ , to be made up of these three links , keeping the commandments of god , a faith which worketh by love ; and a new creature : this three fold cord is not easily broken , and cannot possibly be untwisted : in that it is not easily broken , it may comfort the good christian against the fear of being a castaway : but in that it cannot possibly be untwisted , it must distinguish him from one that is so ; for he hath not one of these truly , that hath them not all three , and he that hath them not all three , ( at least in his purpose and and desire , where he is defective in his practise and actual performance ) is not yet in christ jesus : for the love of christ constraineth us , because we thus judge , thaet if one dyed for all , then were all dead ; and that he died for all , that they which live , should not henceforth live unto themselves , but unto him which died for them , and rose again , cor. . , . the love of christ is a constraining love , impatient either of denial or of delay , and the more impatient of delay , for fear it should end in a denial : the love of christ constraineth , not courteth , those who are in christ , to live not to themselves but to their saviour , by whose death they have already obtained the life of grace , and by whose resurrection from death , they hope to obtain the life of glory . the third principle of good christianity , is this , that true faith in christ was never yet without true love of christ ; and this much we have learned from our saviours own mouth , who when he was asked a question that concerned faith , returned his answer concerning love : for so we find st judes question , lord , how is it that thou will manifest thy self unto us ? john. . . but our saviours answer is this , if any man love me , he will keep my words , v. . the question was made concerning the manifestation of christ unto the soul , which is by faith : but the answer was only concerning love : and since our saviours answer may not be thought impertinent , or improper , we must conclude that true faith in christ cannot be without true love ; wherefore the solifidian must either say , that he may have true faith without christs manifesting himself unto his soul ; or shew , that christ hath manifested himself unto his soul , by loving him and keeping his words : saint jude himself thus understood our saviours answer , and thus in effect explaineth it ( in his epistle ) for our better understanding : saying thus , but ye beloved , building up your selves on your most holy faith , praying in the holy ghost : v. . there 's christ manifested unto the soul by faith ; a most pious faith , for t is praying ; a most holy faith , for t is praying in the holy ghost : not despising , much less destroying either the house , or the exercise of prayer : and again , keep your selves in the love of god , looking for the mercy of our lord iesus christ , to eternal life , v. . there 's that holy faith shewing it self by love , teaching a man to forsake all things else , to gain christs love , and to forsake himself , to keep it , not looking after that fading life which he hath in himself , but after that eternal life which he hath in christ : there is in man a two fold manifestation , and a twofold love : for either we are manifested unto our selves , and love our selves ; or christ is manifested unto us , and we love our saviour ; for this purpose the son of god was manifested , that he might destroy the works of the devil , john . . he was manifested in his own own flesh to destroy sin : and for the same purpose is he also manifested in our spirits ; and accordingly till he be there manifested , we are so far from destroying sin , that we wholly delight in it : for as long as we are manifestd to our selves , our love is wholly of our selves , either of our pleasures , to defile the flesh , despise dominion , and speak evill of dignities , ( ver . . ) such a licentiousness as hates to be controuled , and much more to be confined , and therefore hates the dominion and dignities which god hath ordained to controul and to confine it ; or we are lovers of our profits ( as in ver . . ) they have gon in the way of cain , and ran greedily after the error of balaam , for reward ; and perished in the gain saying of core ; where balaam , though put in the second place , yet is clearly the first mover in the way of unrighteousness : for cain and core both do homage unto him : for cain is ready to kill , and core is ready to rebell , if balaam once run greedily after reward : such are we whiles we are manifested to our selves , even lovers of our selves , in our pleasures , to all abominable licentiousness , in our profits to all abominable out-rages ; and such are the cursed effects of our self-love , even murders and seditions : so that in truth we are self-haters whiles we are self-lovers : for we have our woe denounced against us , woe unto them ( v. . ) praedicit eorum exitium , quoniam cainum impudenti malitia , balaamum turpi avaritia , core d●nique factioso & ambitioso ingenio referunt , saith beza in his short notes : he foretelleth the destruction of such men , because they follow cain in his impudent malice , balaam in his filthy coveteousness : and core in his factious and ambitious unruliness , but if christ be manifested unto us , our love is wholly of him , and we will never think that we can sufficiently express that love . we will labour to build up our selves in our most holy faith , delighting in those things that are for edification , not for destruction , and being afraid of that faith which is more for pulling down then for seeting up of holiness ; for we may not so build up our selves , as to throw down others : praying in the holy ghost , that is , praying in such a manner as that he may pray in us , and in such a form as that he may pray with us , not pinning those prayers upon the spirit of god , which a sober man would be ashamed to speak , and a conscientious man must be afraid to hear : keeping our selves in the love of god , and loving whatsoever may be a means to keep us in his love , as his word because it instructs us , his authority because it restrains us , his ordinances because they confirm and strengthen us ; having our eyes and our hearts alwayes lifted up to heaven , looking for the mercy of our lord jesus christ unto eternal life ; this is the only way to be assured that christ is manifested unto our souls , if indeed we thus entirely love him ; for our faith makes us accepted in christ , not so much from the strength of its perswasion , as from the sincerity of its affection ; and is therefore called by saint paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a faith which worketh by love , gal. . . there is no moral certainty to others of our being in christ without this love : in this the children of god are manifest and the children of the devill : whosoever loveth not righteousness is not of god , neither he that loveth not his brother : iohn . . . there can be no theological certainty to our selves of being in christ without this same love , as it follows v. . we know that we have passed from death unto life , because we love the brethren : he that loveth not his brother abideth in death : and again , cap. . v. . hereby know we that we dwell in him and he in us , because he hath given us of his spirit , and sure we are that spirit is the spirit of love . thus if we love , we shall be assured of love : and the more we find that we do love , the more we shall find that we are beloved : what have we then to do , who profess our selves christians , but to walk in love , as christ also hath loved us , ( eph. . . ) and by this love , to give our selves unto him , who hath given himself for us ? so shall we also , ( in him , ) be made an offering , and a sacrifice to god , for a sweet smelling savour : being made partakers of the greatest glory that is incident to the creature , even to be an offering and a sacrifice to the greator , and of the greatest blessing that is incident to that glory , even to be an offering and a sacrifice for a sweet smelling savour unto him ; that he smelling the smell of the goodly raiment which we have borrowed from our elder brother , may bless us , and say , see the smell of my son is as the smell of a field , which the lord hath blessed . ( gen. . . ) god the son hath blessed that soul , to which he hath given this sweet smelling savour and god the father will bless it : and god the holy ghost will continue the blessing for ever more : amen . cap. iii. of the comforts that arise from the knowledge of our being in the state of true christianity . sect . i. the first comfort arising from the knowledge of our being in the state of true christianity , is , that we are thereby assured of the love of god. many are the comforts of those who know they are in the state of true christianity ; but they are all reducible to these three heads , that they are assured of love from god , of communion with god , and the continuance of that communion : three such comforts , the least whereof is able to outweigh all that can be put against it , not only in the balance of the sanctuary , but also in the scales of right reason : for man naturally doth love god above his life , and doth desire communion where he loveth , and doth exceedingly delight in the continuance of that communion ; so that the comfort which ariseth from the knowledge of our being in the state of true christianity , consists of these three degrees : . that we are thereby assured of the love of god : . that we are thereby assured of communion with god : . that we are thereby ( on gods part ) assured of the continuance of that communion : which must needs bring heaven down to us , if not carry us up to heaven . the first degree of this comfort is that we are assured of the love of god , in whose presence is the fulness of joy , and at whose right hand there is pleasure for evermore , psal . . . for god is not as man that he should be changeable in his love , but his love is like himself , without beginning or ending : he loves not more or less in process of time , as men do ; and if he did , we should have but small comfort of his love . for love that is in time , is but for a time , & not for all times , it will be sure to choose the best time ; if gods love were such , woe would be to us upon whom are come the last and the worst times of this wicked world , and therefore the last because the worst ; the worst as farthest from god , and for that reason the last , as neerest their own destruction : were gods love to have a beginning in such times as these , both they and it would quickly have an ending ; his love would end ; and the times would end , which are supported only by his love , and we should all suddenly pass from a most wicked time , to a most woefull eternity : we must therefore say of gods love to our souls what himself hath said of it by the mouth of his holy prophet , yea i have loved thee with an everlasting love , therefore with loving-kindness have i drawn thee , jer. . . in that he hath drawn us to himself , t is an argument he hath loved us with an everlasting love ; wherefore every one whom god hath drawn unto himself by the bands of the christian religion , is bound to believe that god hath loved him in christ , from all eternity , and will love him to all eternity if he abide in christ , the son of his love : thus hath saint paul joined these two titles both together , beloved of god , called to be saints , rom. . . taking it for a proof that they were beloved of god , because they were called to be saints ; and yet we may still admit the school distinction of gods love secundum affectum , & secundum effectum : not as setting forth a new love of god , but only new effects of his former love ; for though his love be eternal and alwayes the same , yet the effects , the benefits thereof are temporal and various , according to our various temper or disposition to receive them : and particularly , the assurance of his love to our souls , is in time , and not till such time as we have approved our selves to love him : and hence it is that our love to god is reckoned up before gods love to , us , even that love whereby he loved us in his holy purpose of eternity ; we know that all things work together for good to them that love god , to them who are the called according to his purpose , rom. . . in which words our love is put before gods love , not that it is so in it self , but that it is so in our experience : we must love , before we can know that we are beloved ; for though we are called according to his purpose before we can love him , yet we must love him before we can know that we are called according to his purpose . hence saint john writeth to an honourable lady , as if she had been elected but then when she walked in the truth ; and yet saint paul saith plainly , we were elected in christ before the foundations of the world , eph. . . and these two will very well agree ; for we are not gods elect in the judgement of our own consciences , till we have used all diligence to make sure our calling and our election : we cannot know that we are elected in christ , till we can find that we are approved in him : hence electus in christo , and probatus in christo , are but several expressions of the same spiritual blessing in christ ; apelles approved in christ , and rufus elected , or chosen in the lord , rom. . , . set forth to us two several good christians , but only one true being in christ : for he that is elected in christ , is also approved in him : and till he can make good his approbation , he cannot make good his election : whereas on the other side , he that can make it appear that he is approved in christ , by being in the state of true christianity , needs not doubt of his being elected in him : for knowing that he loves his saviour , he shall much more know that his saviour first loved him : since no man can be so well assured that he loves god , as he must be assured that god is love for the former assurance is from the testimony of his own conscience , but the latter is from the testimony of gods most holy and infallible word . sect . ii. the second comfort arising from the knowledge of our being in the state of true christianity , is , that we are thereby assured of communion with god ; the cause , the work , and the effects of that communion . the cause of it is god ; the work of it is contemplation of god , and consultation with god ; the effects of it , that it makes a man live for , to , with , and in god. he that will truly comfort himself in his communion with god , must first consider the cause of that communion , and then after that the communion it self , and its effects . the cause of that communion is only gods own free grace , and undeserved goodness , in coming unto us , when we were unworthy , if not unwilling to come unto him . for all the love that we can possibly bestow upon our saviour , and all the obedience that we can possibly bestow upon our love , are not a sufficient invitation for such a heavenly guest to come unto our souls , and much less a sufficient entertainment for him , when he is come : let us view that scala salutis , that jacob's ladder whereby we climb up to heaven , set down , rom , . , . we shall find in it five several steps or degrees , and god freely coming unto us in them all ; the five steps whereby we ascend up to heaven are these : precognition , predestination , vocation , justification , glorification : for whom he did foreknow , he also did predestinate to be conformed to the image of his son ; whom he did predestinate , them he also called : and whom he called , them he also justified , and whom he justified , them he also glorified : here are five steps in our ascending up into heaven , & god freely comes to us in every one of them : he did foreknow , there he comes to us in the first step , that of precognition : he did predestinate , there he comes to us in the second step , that of predestinacion : he also called , there he comes to us in the third step , that of vocation : he also justified , there he comes to us in the fourth step , that of justification : he also glorified , there he still comes to us in the fifth and last step , that of glorification : what shall we then say to these things ? if god be for us , ( and he is certainly for us whilst we are for him , chron. . . ) who can be against us ? he that spared not his own son , but delivered him up for us all , how shall he not with him also freely give us all things ? ( rom. . , . ) nay rather , how hath he not already given us all things in him as our head ? how will he not give them us with him , if we continue still his members ? we have already all things in him by vertue of his merit ; it remains only that we have them with him by virtue of his communion : god in giving his son , gives himself ; in giving himself , gives all things ; for he is all in all : nothing but god can give god to the soul of man ; the father gives the son , the father and son give the holy ghost : for as the father did heretofore come to us by the son : so father and son do now come to us by the holy ghost : and do also by him make their abode with us : hence that apostolical benediction , the grace of the lord jesus christ , and the love of god , and the communion of the holy ghost , be with you all , amen , cor. . . the grace is of god the son , the love is of god the father , but the communication both of grace and love is of god the holy ghost ; communicatio spiritus sancti , ( saith the vulgar latine ) the communication of the holy spirit be with you all ; for our communion with the father and with the son , is by the holy ghost . thus we see , the cause of our communion with god , is god. let us now consider the communion it self , that we may know our own happiness , in continuing and abiding with god. this communion is heartily desired , and fully expressed by the psalmist , when he saith , one thing have i desired of the lord , which i will seek after ; that i may dwell in the house of the lord all the dayes of my life , to behold the beauty of the lord , and to enquire in his temple ; psalm . . non dicit simpliciter potii à domino , sed unum petii à domino , quibus verbis ostendit se prae omnibus bonis , quibus , liceat in hac vita frisi , unum hoc extollere , si detur pacifice in domo dei habitare , saith musculus . he saith not simply , i have desired of the lord , but one thing have i desired of the lord , whereby he sheweth , this one thing is to him above all other things , that he might live peaceably in the house of god ; and of this he saith , which i will seek after , that is , i will never give over seeking , till i have found it ; and there is cause enough for this longing desire , for this indesatigable diligence ; for it is to behold the beauty of the lord and to enquire in his temple ; ad contemplandum , ad consulendum deum ; that he might contemplate god , or behold the beauties of the lord , and that he might consult with god to enquire in his temple : tell me what can a sanctified ou● desire more in earth ; tell we what can a glorified soul enjoy more in heaven , then the contemplation of god , and consultation with god ; ut videam voluntatem domini , saith the vulgar latine , that i may see the good will and pleasure of the lord ; ut videam pulchritudinem ejus , saith saint hierom : that i may see his beauty ; and thence hugo inferres , that in the contemplation of god is a double vision ; visio pulchritudinis , visio voluntatis ; the vision of his beauty , the vision of his will ; for the first , he alledgeth the words of the prophet isaiah , thine eyes shall see the king in his beauty , isa . . . for the second he alledgeth that saying of saint gregory , supernae curiae cives dum supra se voluntatem sui conditoris semper aspiciunt , quod obtinere non valent , nunquam volunt : the citizens of the heavenly hterusalem , whilst they alwayes see the will of god , are ready to conform their wills to his will , and never desire what they cannot attain ; this is the blessing they have who contemplate god , whether in earth or in heaven ; and they who are in his communion , do not only contemplate him , but also consult with him ; as they see his beauty , so also they enquire in his temple ; they consult with god , as with their friend , hearing him and asking him questions : maintaining familiar colloquies with him whilst they are in his communion , that as they are delighted by their contemplation of god , so they may be directed by their consultation with him : and this appears in that heavenly dialogue which we find in the eighth verse , my heart hath talked of thee , seek ye my save , thy face lord will i seek ; that is , my heart communing with it self , and with thee , makes me often hear thee saying , seek ye my face ; and i cannot but answer , thy face lord will i seek ; here is a spiritual dialogue , god speaking to the soul , seek ye my face ; and the soul answering him , thy face lord will i seek ; so hugo , benè dicit tibi dixit cor meum , quiaquaedam familiaris colloquutio , & delectabilis confabulatio est , inter deum & cor justi : he well said , my heart hath talked of thee , or to thee ; for there is a kind of familiar colloquie and a delightful discourse betwixt god and the heart of a righteous man : no tyranny can forbid this communion , for t is of the heart ; no outrage can disturb it , for t is in the heart ; no pleasure can divert or distract it , for t is the delight of the heart ; my heart hath talked of thee , or with thee , desiring no other company to converse withall : he desires to hear no other voice talking with him , but that which saith , seek ye my face ; and as he desires it earnestly , so he answers it readily , thy face lord will i seek . facies dei est praesentia ejus , saith alensis , ( par . . qu. . memb . . ) the face of god is his presence , that is , the presence of his grace , for by that alone do we in this life enjoy his communion ; his natural presence in our souls may be by knowledge and understanding , whereby he makes man know him , and so he is present with many wicked men , with whom he will not communicate ; but his gracious presence is in the will and affections , whereby he makes men love him , and so he is present only with good men , to whom by this his presence he doth also afford his communion ; agreeable to this is saint augustines doctrine , concerning the inhabitation of god in the souls of men , inhabitator quorundam est deus nondum cognoscentium deum , ut parvulorum ; quorundam vero inhabitator est , cognoscentium & diligentium ; quorundam autem inhabitator non est , qui sc . sunt cognoscentes & non diligentes , de quibus , rom. . qui quùm deum cognovissent , non sicut deum glorificaverunt : ( aug. ad dardanum . ) god dwels in some who know him not , as in regenerated infants : he dwels in others who know him and love him , as in religious men ; but he dwels in none who know him and do not love him : of whom the apostle speaketh , ( rom. . . ) when they knew god , they glorified him not as god : he is naturally present with those that know him , or else they could not know him ; but he is graciously present only with those that love him : many have found his gracious presence , that knew him not ; but none ever found it who loved him not : for love , as it is the cause of union , so also is it the cause of communion , which is indeed but a reciprocal or interchangeable union : god may be present where he doth not dwell , for whither shall i flee from thy presence ? psalm . . and such a presence of god is without his communion : but where he is so present as to make his abode or dwelling , there he hath communion with the soul : for this presence of god is in truth nothing else but his communicating of himself : praesens autem est : in quantum praesentat seu praesentem facit beatitudinem quae est in ipso , in habitu tantum , ut in parvulis ; in affectu tantum , ut in adultis : in habitu , effectu , et intellectu , ut in beatis , saith that excellent schoolman alensis par . . qu. . god is then present with the soul , when he represents unto it his own blessedness , either in habit or disposition , as in children that know him not , and yet love him : or in desire or affection , as to men that know him and love him ; or in a habit , desire , and comprehension , as to the blessed souls that not only know and love , but also enjoy him . so that according to the degrees of gods presence , are also the degrees of his communion : where his presence is incompleat and imperfect , ( as in grace , ) there his communion is so too : where his presence is compleat and perfect , ( as in glory ) there so also is his communion ; but it is best for us to examine the effects of our communion with god , in the presence of his grace , that so we the more may undoubtedly attain to a communion with him in the presence of his glory . and these effects are excellently set down in few words by the casuists , saying , spirituale bonum divinum consistit in amicitia inter deum & hominem , ac per hoc in consentire , conversari , convivere & colloqui cum deo ; the blessing of the soul consists in this , that a man hath friendship or communion with god , and consequently that he lives for him by consent , lives to him by conversation , lives with him by cohabitation , lives in him by contentation : i will briefly explain them all , that the good christian may know his own happiness , in that he is called to live in this communion , by vertue whereof , first he lives for god by consent . fiat volunt as tua● , thy will be done , is a petition twice sanctified unto us by our saviours own lips , in two several prayers ; one of them taught us by his doctrine in the mount , mat. . so that we cannot contemn his prayer , but we must also contemn his sermon : the other taught us by his practice or example , mat. . . where he made but one speech , yet three prayers , he prayed the third time saying the same words , ver . , it was one and the same expression of his voice , it was not one and the same elevation of his soul ; therefore he prayed the third time , though he spake but his first words : we place the gift of prayer in the volubility of our tongues ; our saviour placed it in the groans of his heart ; he prayed thrice in the same words ; we use many words , scarce pray at all : it is the heart that pants it , not the tongue that chants it out , when we truly say , thy will be done : conformitas in volito formali must be in all our desires , where in volito materiali cannot be : here was a conformity of our saviours will with gods will in what he desired formally in his intention , though a seeming non-formity in what he desired materially in his expression : and so it must ever be with us ; for we are most sure that in this case , the non conformist cannot be a good christian ; but the want of conformity is the want of christianity . the second effect of this communion , is that the good christian lives to god by conversation . t is a pleasant contemplation of aquinas , that local distance is no impediment in the angels conversing one with another , or speaking one to the other , because that is a meer intellectual operation : in loquutione angelorum nullum impedimentum praestat localis distantia , quia est mere intellectualis operatio ; ( aqu. . par . qu. . art . . ) but t is a much more comfortable assertion of the apostle , that the distance of heaven from earth cannot hinder the conversation of man with god ; for so much he plainly asserteth when he saith , for our conversation is in heaven , for whence also we look for the saviour , the lord jesus christ , phil. . . in which words the apostle affordeth us three observations concerning the heavenly conversation of good christians ; . that it is nothing else but a serious study and exercise of christian piety , in imitation of christ , to whom they are always lifting up their eyes , and their hearts : . that they only are true christians who firmly and constantly exercise this piety ; for they only have true faith in christ , they only have a firm hope of immortality : . that we have all two great motives for this exercise ; the one is that christ our saviour , on whom all our hopes rely , and in whom all our joys are fixed , is in heaven ; & thefore what have we to do on earth ? the other is , that the same christ will at the last day come from heaven , to judge us according to the works that we have done ; therefore if we will have a favourable judgement , we must have an innocent conversation : conversation is but a frequent conversion , and requires our often turning to god by our repentance , as we often turn away from him by our sins . the third effect of this communion , is , that he lives with god by cohabitation ; i am crucified with christ , nevertheless i live , yet not i , but christ liveth in me ; and the life which i now live in the flesh , i live by the faith of the son of god , gal. . . saint paul by this losing his life , did indeed save it ; had he kept his life in himself he might have lost it , by a temporal , a spiritual , an eternal death ; for he would have been subject to the separation of his body from his soul , of his soul from grace , and of his soul and body from god : but having lost his life in himself , that he might keep it in his saviour , he keeps it for ever : he keeps his natural life , which else he could not but lose ; for his dissolution is not to him a death , but only a change , making good his we shall all be changed even before the last day : for he had a change only , when others had a death ; our departure hence if looked upon as a change , is our greatest consolation , ( for it must needs be much for the better , because our corruptible shall thereby put on incorruption , our mortal shall put on immortality ) but if looked upon as a death , must needs be our greatest horror and confusion ; for that can only tell us of the destroying , not of the amending or bettering our present state and condition ; he keeps also his spiritual life , so continuing as moreover improving it ; his soul being more knit and united with grace then before ; which is the spiritual life , the union of the soul with grace ; for though we suppose it the same grace , yet the soul must needs be united to it the more neerly and the more firmly , the longer it abides in the communion of christ , the fountain of grace ; but we may well suppose the good christian to grow in grace , since the apostle so adviseth him , pet. . . and say that by communion with his saviour , his soul is united to more and more grace , and that both most neerly and most firmly ; so neerly as without a distance , so firmly as without a disunion : lastly , he keeps also his eternal life , by living to and in his saviour ; that is , he presently enters his claim , that he may keep his right , though he happily stay a long time , before he enters possession : hence the apostle said , cupio dissolvi & esse cum christo , i desire to be dissolved and to be with christ , phil. . . t is all one for him to be dissolved , and to be with christ ; for he did live with christ before his dissolution , and therefore cannot but live with him after it . the fourth and last effect of this communion with god , is , that the good christian lives in god by contentation ; hence it is that the outrages of this world may disturb or discompose , but not discontent him ; for when he is weary of men , he can retire to himself ; and when he is weary of himself , he can retire to his god ; and though he be not weary of himself , yet he cannot be satisfied in himself , as long as he is absent from his god : therefore he will be alwayes turning to him , and never satisfied with turning till he get within him : turn again then unto thy rest o my soul , for the lord hath rewarded thee ; and why ? thou hast delivered my soul from death , mine eyes from tears , and my feet from falling ; i will walk before the lord in the land of the living , psalm . , , . we have been a long time turning , and we have turned again and again , but surely not unto our god , because not unto our rest ; we have turned unadvisedly and irreligiously , for we have turned away from our peace and from our god ; and therefore the more shall be our turnings in this sort , the more will be our troubles ; but this holy man turns very advisedly ; for he is sure to get rest by his turning : he turns unto god with a deliberate election , because he is sure in him to find joy and rest : turn unto thy rest o my soul ; he turns unto him with a zealous and a thankful affection , acknowledging his manifold spiritual and temporal deliverances ; thou hast delivered my soul from death , mine eyes from tears , and my feet from falling : lastly , he turns to him with a firm and a constant resolution , of persisting and presevering in his thankful acknowledgements , i will walk before the lord in the land of the living . these be the effects and fruits of our communion with god , we have a league of friendship with him ; and that friendship makes us more devoted to him then to our selves : and hence it comes to pass that we live for him by consent ; live to him by conversation ; live with him by cohabitation ; live in him by contentation . sect . iii. the third comfort arising from the knowledge of our being in the state of true christianity is , that we are thereby assured of the continuance of our communion with god : for his desertion will be only for tryal , not for punishment , unless we become unfaithful and unfruitful . true friendship consisteth in a proportionable communication of offices and of benefices ; amicitia consistit in analogica officiorum & beneficiorum communicatione : one friendly office , one friendly courtesie for another : so is it in our communion with god ; the friendship on gods part is wholly in giving benefits or blessings ; the friendship in our part is wholly in returning offices or services ; we receive benefits from him , he receives offices from us : beneficium requirit officium , his benefice requires our office ; and we cannot better befriend our selves , then by readily and faithfully serving so good a master , who is more willing to pay us our wages , then we are to earn them , and is not willing to cast us off for every neglect or default in our services . it was a sad complaint of the orator in behalf of that widow whom he lamented , nescio an foeliciorem dicam quod talem virum habue●it , an miseriorem quod amiserit , i cannot tell whether i may call her more happy in that she once had so good a husband , or more unhappy that now she hath lost him ; but god forbid this complaint should be verified of a soul espoused to christ by a spiritual marriage , and associated with him by a spiritual communion . therefore there is yet a third comfort arising from the knowledge of our being in the state of true christianity ; which is this , that we are thereby assured of the continuance of our communion with god , according to that triumphant exaltation of the psalmist , but thy loving kindness and mercy shall follow me all the dayes of my life , and i will dwell in the house of the lord for ever , psalm . . did my communion with god depend upon mine own deserts , i that could not invite him to me , might justly fear i should soon drive him from me ; but now that it dependeth upon his mercy and loving kindness , i will hope i shall never lose it , though i know i can never deserve it : for what can love do else but love ? what can goodness do but good ? what can the fountain of mercy delight in , but in shewing mercy ? therefore though i sometimes step aside from him , yet i hope he will not forsake me ; for he hath not only a preventing mercy to receive me , but also a following mercy to recall me ; he came to me when i was out of the way , and will he go from me because i cannot constantly keep in it ? no , his mercy and loving kindness shall follow me all the dayes of my life : for though men do follow , that they may receive ; yet god doth follow that he may give , and that he may give pardon among the rest of his gifts . this is the ground of my confidence , that i shall dwell in the house of the lord for ever , and that he will continue his dwelling in my heart : for god doth not come to men with an intent presently to leave them ; he comes to the devout foul , not as a guest to lodge for a night , but as a friend , or a lover , to abide for ever : the psalmist reckons up four wayes of gods discontinuing his communion with his servants ; ne abscondas faciem , ne declines in ira , ne dimittas , ne derelinquas , hide not thy face , turn not away , leave not , forsake not , psalm . , . each of these is an interruption of gods communion with us and our communion with him , but none of them is a total abruption of it ; each of them is a breach , but none of them is a final breach . the first breach is expressed by the hiding of his face : the second by turning away his face ; the third by leaving us ; the fourth by forsaking us : but this which is the greatest of all , is capable of a mitigation ; for though he forsake us for a while , yet he will not forsake us for ever . the psalmist that asks the question , will the lord absent himself for ever , and will he be no more intreated ? is his mercy clean gone for ever , and is his promise come utterly to an end for evermore ? hath god forgotten to be gracious , and will he shut up his loving kindness in displeasure ? answers it negatively , in that he checks himself for asking it , saying , it is mine own infirmity , psalm . , , . and agreeable to this doctrine is that distinction of the schools , desertio explorationis , & poenae ; there is a twofold spiritual desertion , a desertion of tryal , and of punishment ; by the first , god may , and often doth withdraw his presence from his best servants to prove them , but not by the second to punish them , ( taking punishment properly not as the chastisement of a loving father , but as the vengeance of an angry judge . ) thus saith the evangelist , jesus having loved his own , which were in the world , he loved them unto the end , john . . if he had not loved them , he would never have come to them ; and loving them to the end , how shall he depart from them ? and lest we should think this peculiarly spoken of the apostles ( contrary to that rule of rom. . , . now it was not written for his sake alone , that it was imputed to him , but for us also to whom it shall be imputed ; where we may plainly see that the scripture , though it often is but particular in the occasion , yet is alwayes universal in the instruction , ) i say , lest we should think this occasionally spoken of the apostles , saint paul saith it also doctrinally of all others , whom god hath been pleased to call to his communion , who shall also confirm you unto the end , that ye may be blameless in the day of our lord jesus christ , cor. . . and he gives the reason of his doctrine in the next verse , god is faithful by whom ye were called unto the fellowship of his son jesus christ our lord : as if he had said , he hath converted you , and he will confirm you , not for a while , but unto the end , and the reason is , because he is faithful : he hath called you to the fellowship or the communion of his son jesus christ , and he will keep and confirm you in it unto the end : he forsakes not the fellowship which himself hath ordained , for he is faithful : he hath ordained that you should have fellowship with him in his son , and he is so faithful to his own ordination that he gives his holy spirit to call you to , and keep you in that fellowship , to the intent you may be joyned with him in the communion of grace , till he bring you to the communion of glory : so that the fault is wholly our own if god make not his perpetual abode with us , after once he is come unto us ; t is because either we do not stick to our saviour the son of his love , or because we do stick to our sins which he cannot love . for he will not constantly abide either with an unfaithful or with an unfruitful soul : the unfaithfull soul forsakes his communion , the unfrui tfll soul forgets it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith aristotle , children are the bond of wedlock : nay god saith so too ; now this time will my husband be joyned unto me , because i have born him three sons , gen. . . therefore was his name called levi . the levite had his name from conjunction ; for shame let him not be the author of separation : and again yet more fully , god hath endued me with a good dowry ; now will my husband dwell with me , because i have born him six sons , and she called his name zebulon , gen. . . zebulon , id est , donum cohabitationis , saith tremelius , donatum filium ad conciliandam cohabitationem viri , a pledge or pawn of the husbands dwelling with his wife , and delighting in her society . so is it also in the spiritual matrimony , in the marriage of the soul with christ ; that he may betroth us unto himself for ever , he doth betroth us in righteousness and judgement , in loving-kindness , and in mercies , and in faithfulness , hos . . there is righteousness and faithfulness , as well as there is loving-kindness and mercy in this blessed wedlock : righteousness and faithfulness required on our parts , as well as loving-kindness and mercies on his part ; and we must take heed of losing the righteousness and the faithfulness , for fear we should lose the loving-kindness and the mercies : gratia est habitus mentis totius vit● ordinativus , grace is a habit of the mind ordering the whole life , saith alensis par . . qu. . m. . in what but in righteousness ? grace ordereth the whole life in righteousness , will not suffer any part of it to be spent in unrighteousness ; so likewise saith saint paul , grace reigneth through righteousness to eternal life , rom. . . take away the righteousness , take away the reign of grace : take away the reign of grace , and farewell to the reign of glory , unless you will look for glory without eternal life . o blessed jesus who art the only guest and joy of religious souls ! i confess that i am not worthy thou shouldest once come under my roof ; yet i beseech thee to make me fit for thine everlasting abode ; that i being faithfull and fruitfull in all righteousness unto the death ; may receive of thee a crown of life , who didst dye for my sins , and rise again for my justification , and now sittest on the right hand of god , making intercession for me : thou hast been the mediator of this blessed communion betwixt god and my soul ; o be thou also the preserver of it , that in it , and for it , i may bless and praise thee with the father and the holy ghost , one god world without end , amen . christ reteined in the true christian communion . now i beseech you brethren , mark them which cause divisions and offences contrary to the doctrine which ye have learned , and avoid them ; for they that are such , serve not our lord jesus christ , but their own belly , and by good words and fair speeches deceive the hearts of the simple , rom. . , . nec haereticus pertinet ad ecclesiam catholicam quae diligit deum : nec schismaticus , quoniam diligit proximum : aug. de fide & symbolo cap. . neither doth a heretick belong to the catholick church , because she loves god ; nor a schismatick , because she loves her neighbour . the prooem . christian communion is to be considered in its authority , in its excellency , and in its sincerity . great are the divisions of wicked and ungodly men , whilst at first they run away from god ; and as great are their distractions , when at last they run away from one another : it is their sin that they will needs be at enmity with god ; it is their punishment that they cannot but be at enmity among themselves : this small treatise endeavours either to keep us from this great misery , or to recover us out of it ; either to prevent it from coming upon us , or to redress it when it is come : for it calleth us to unity against division , to constancy against distraction , ( since there can be no constancy where there is no unity ) it calleth us to a communion with christ and with his church ; which communion must have unity from the nature , and constancy from the author of it ; for our saviour christ is the same yesterday to day , and for ever , heb. . . and as he is unchangeable in himself , so he desires to be found unchangeable in his members ; he will have them the same yesterday , and to day , and for ever ; and indeed so they are , for they do partake of the constancy , who were real partakers of the unity in the christian communion , which is betwixt christ and his church : those christians do shew forth a kind of immutability or unchangeableness , by their constancy in religion , who truly have communion with christ , in the unity of his church : for they cannot run a gadding after other mens phansies who are really established in their own consciences : they know they have met with the true christ already , and therefore look not after false christs ; and regard not them who say , loe he is here , or loe he is there ; they have found him in his church , and will not look for him in the desert or in the secret chambers ; for christ having said to his church , loe i am with you alwayès , even to the end of the world , would not have us think that we can be with him , if we will not be with his church . therefore we must look for christian communion in christs church , though we must not look for it only in his church , but also , & much rather in himself : for in truth , christ and his church do make but one true christian communion ; accordingly it will be necessary to consider this communion , first in its authority , for that christ calleth us thereto by his own authority as the head , and the church calleth us thereto by the authority of christ as his body . after that we shall consider the same communion in its excellency ; for authority and excellency are reciprocal in gods commands ; he commonly commaning that with the greatest authority , on which he hath bestowed the greatest excellency . and lastly , we shall consider the same christian communion in its sincerity ; for in spiritual exercises or duties of the soul , such as is the desire and practice of this communion , the greatest part of the excellency consisteth in the sincerity ; for god the seer and searcher , and judge of hearts , accounteth nothing excellent in his service , but what proceeds from the heart . lord make me earnestly desire this christian communion , for its authority , as proceeding from christ the eternal son of god , make me highly admire this communion for its excellency , as continuing with christ ; make me cordially embrace this communion for its sincerity , as wholly ending in christ . a true christian communion indeed , which hath its beginning from christ , its continuance with christ , its end in christ ; which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex ipso , per ipsum , & in ipsum , which is of him , and through him , and to him , ( as the apostle speaks , rom. . . ) because it is of him , it hath great authority ; because it is with him , it hath great excellency ; because it is to him , it hath great sincerity . cap. i. of christian communion in its authority . sect . i. christ requires our communion by his own authority , as our head : which hath the most noble and most powerfull influence upon the members . the nature , the reasons , the cause , the proofs of our communion with christ . communion with christ is the only way to salvation by christ ; for if we embrace not his communion here , we shall not enjoy his salvation hereafter : for christ as man , is the head of our christian communion , though as god , he be not only the commander of it by his word , but also the defender and maintainer of it by his power , so that the gates of hell are not able to prevail against it ; and this is saint augustines judgement upon those words of our blessed saviour , john . . i am the true vine : that our saviour spake those words , secundum quod caput ecclesiae , as he was the head of the church , that is , according to his humanity , whereby he is of the same nature with us men , as a vine is of the same nature with its branches . nor can there be a fitter similitude to express the communion of christ with his church , then is this of a vine with its branches : for as a vine in the winter is without its branches , so was christ in his passion without his disciples : for they all forsook him and fled , mark . . and as a vine when it is without its branches is without it is beauty ; so it is said of christ , whiles he was yet without its disciples , hanging upon his cross , he hath no form nor comeliness ; and when we shall see him there is no beauty that we should desire him , isa . . . and as a vine is first planted in the earth before it brings forth branches ; so was our saviour first laid in the earth before his church was increased and multiplied and as the vine is the basis and foundation which sustaineth the branches , so is christ the foundation of his church : other foundation can no man lay , then that is laied , which is jesus christ , cor. . . the fellow-labourers with god ( spoken of in the ninth verse ) may help under prop the branches : but t is only the vine that can sustain them : and as the branches have all their greeness , and growth , and fruit , from the vine : so hath the church all its beauty and nourishment and increase from christ ; and as the vine doth transfuse its nature , and therewith its vertue into the branches , so doth christ communicate to his members his name , whereby they are called christians , his vertue whereby they are made christians , nay the very nature and being of his filiation or son-ship , as far as it is communicable , in that he makes them the sons of god with himself , though not by nature , yet by adoption and grace : lastly ( which is saint augustines observation ) as the branches are the most contemptible of all sorts of wood when they are off from the vine , but the most glorious whiles they are on it : so is it with men , whiles they are without christ , they are most base and contemptible . saint peter can liken them to nothing but to dogs or swine , but it is hapned to them according to the true proverb , the dog is turned to his own vomit again , and the sow that was washed to her wallowing in the mire , pet. . . but whiles they are in christ , they are glorious and excellent above all others ; the same saint pteer labours for variety of titles to express their excellency , but ye are a chosen generation . a royall priesthood , an holy nation , a peculiar people , . pet. . nay yet more , partakers of the divine nature , having escaped the corruption that is in the world through lust , pet. . . in his first list of titles he makes them much more then other men : but in his second , he supposes them little less then god : christ as man , communicating to his members the excellencies of his humanity , making them a chosen , a holy , a peculiar people ; and as god , communicating to them the excellencies of his divinity , making them partakers of the divine nature : in capite tria possumus considerare , saith aqu. ( tertia par . qu. . ar . . ) ordinem , perfectionem , & virtutem : we must consider in the head these three things ; that it is the highest part in order ; the noblest part in perfection , and the chiefest part in operation ; and so is christ to be considered as head of the church . . that he is the highest part in order ; for he is neerest the most high , in whom alone men and angels are brought near unto god ; for the distance betwixt finite and infinite , must needs be infinite ; the angels then being finite , no less then men , are in the same parallel or equi-distance from infinity , and cannot be mediators to bring us unto god : only he that hath joined finite and infinite in one person , can join them together by his mediation . . that he is the noblest part in perfection , because he alone had the fulness of grace and truth : all others have received from him ; and of his fulness have all we received , john , . quo propinquius est receptivum causae influenti , eò abundantius recipit ; the neerer that which receives the influence , is to that which gives it , the more plentifully it is supplied ; thus astronomy teacheth us , that the moon in its conjunction with the sun hath in truth more light in it self : though in the opposition , when it is farthest from the sun , it seem more enlightned in regard of us ; so the soul of christ received most grace , because it was neerest god the fountain and giver of grace , as being joined to him in person , whereas the spirits of the best men and angels are joined to him only in affection ; and those are the best of either sort , who are the neerest god in this conjunction . . that he is the chiefest part in operation ; for as the virtue and motion ●f all other members dependeth on the head ; so the vertue and motion of religious souls dependeth on christ . hence the apostle is more , willing to glory in his infirmities , then we can be to glory in our supposed strength ; for t is but a supposed strength , and that by an unlogicall , much more by an untheological supposition which we do challenge to our selves , without our saviour ; t is a supposed strength by a supponis quod non est supponendum ; a man that supposeth himself to have strength from himself , supposeth what is not to be be supposed logically , because it is against reason ; much more theologically , because it is against religion ; for he hath said without me you can do nothing , sine me nihil potestis facere , john . . nec mirum , quia nec deus sine ipso aliquid fecit , saith aquinas ; and t is no wonder if we can do nothing without him : for god himself did nothing without him : as appears , john . . sine ipso factum est nihil quod factum est , without him was not any thing made that was made . accordingly saint augustine tells us , that by this saying our blessed saviour hath instructed the hearts of the humble , and stopped the mouths of the proud : in quo & corda instruit humilium , & ora obstruit superborum . i had rather be one of the humble to have my heart instructed , then one of the proud to have my mouth stopped , and will therefore say unto my saviour , o lord my strength and my redeemer , psal . . . or i will say of him , i take pleasure in infirmities for christs sake , for when i am weak then am i strong , cor. . . that is , though i am weak in my self , yet i have a sufficient strength to glory in , and to trust to , being strong in my saviour ; therefore let me follow saint pauls humility and say , most gladly will i rather glory in my infirmities , that the power of christ may rest upon me , cor. . . power is accounted matter of glory in the man who desireth to rely upon himself ; but weakness is matter of glory in the christian , who desireth to rely wholly upon his saviour : hence saint bernard , quis dabit mihi non solum infirmari , sed & destitui ac dificere penitus à memet ipso , ut domini virtutum virtute stabiliar , ( serm. . super cant. ) o that i could be more and more in - firme and defective , even to a swowning fit in my self , that i might be strengthned and revived by his power who is the lord of power and strength ; he comes very neer saint pauls expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut tanquam in tabernaculo inhabitet in me virtus christi , that the power of christ may rest in me as in a tabernacle , not for the shortness of continuance , or the uncertainty of abode that is in tabernacles , for he could never have too much of christs company ; but for the slenderness of entertainment that was used to be in them : for he could never enough bewail his own unworthiness to entertain such a heavenly guest . but this communion with christ , as with our head , will be better understood from our saviours own mouth , who maketh a whole sermon concerning it in the fore-quoted . chapter of saint john , in the eleven first verses ; and we shall best learn this doctrine by considering the chief heads of that sermon ; for therein our blessed saviour sheweth us the nature , the reasons , the cause , and the proofs or evidences of our communion with him . first , the nature of this communion , abide in me , and i in you , v. . it is that whereby we abide in him , and he in us ; as our own church hath taught us to pray , that we may evermore dwell in him , and he in us ; we dwell in him by faith believing his promises , by love obeying his commands , and by desire , hungring and thirsting after his presence ; he dwells in us by his spirit enlightning our understandings that we may believe , inflaming our affections that we may love , and satisfying our desires that we may delight and rejoyce in the presence of his grace , till we may be admitted to the presence of his glory . secondly , the reasons of this communion : for although his command be enough to compell us , yet he is pleased to use reasons to perswade us to have communion with himself ; and those reasons are five , whereof four are positive arguments , the fift is privative ; the first positive argument why we should communicate with our saviour , is , our own sanctification , set forth by two words of purging , ver . . and of cleansing v. . by abiding in him we are purged from the guilt , and cleansed from the pollution of our sins . the second positive argument why we should communicate with our saviour , is , our fruitfulness in all good works , ver . . he that abideth in me and i in him , the same bringeth forth much fruit ; that is , fruits of piety and religion towards god ; fruits of temperance and sobriety towards himself ; fruits of justice and charity towards his neighbour ; for he is like a tree planted by the water side bringing forth at all times and seasons the fruits of a holy , a chaste , and an upright conversation . the third reason why we should communicate with our saviour christ , is , our own contentation , ver . . ye shall ask what you will , and it shall be done unto you ; for he that abideth in christ , conformeth his will to the will of christ , and is sure to obtain what he asketh , because he asketh such things as please him ; according to that excellent prayer of our own church , that they may obtain their petitions , make them to ask such things as shall please thee : ( collect for . sunday after trin. ) so saint augustine glosseth the words , manendo quippe in christo , quid velle possunt nisi quod convenit christo ? quid velle possunt manendo in salvatore , nisi quod alienum non est à salute ? he that abideth in christ , what can he ask against christ ? he that abideth in his saviour , what can he ask that is destructive of salvation ? therefore if he beg any thing of god that is not granted him , he begs it as he is in himself , not as he is in his saviour ; so the same father , quia si hoc petimus quod non fit , non hoe petimus quod habet mans●o in christo , sed quod habet cupiditas aut infirmitas carnis ; if we ask that which god will not do for us , we ask not according to our being and abiding in christ , but according to our being and abiding in our own fleshly lusts and infirmities : wherefore this being a certain truth , that the good christian desires to live rather according to the will of christ , then his own will ; he can never be discontented for whatsoever befals him , because he knows , that though god hear him not according to his prayer , yet he heareth him according to his profit ; si non audit ad voluntatem , audit ad utilitatem , as saith saint augustine , and being perswaded that all things work together for good to them that love god , ( rom. . . ) he resolves to be thankful for what god gives him , and for what he denies him and , he that resolves to be thankfull , is sure not to be miserable . the fourth reason why we should communicate with our saviour christ , is gods glory ; ver . . herein is my father glorified , that ye bear much fruit ; which is agreeable with that doctrine in his first sermon upon the mount ; let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven , mat. . . an argument so powerfull , that we may call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or violentum , because it offereth force or violence to our consciences , which cannot but tell us that unless we do glorifie our god here , we may not hope to be glorified by him hereafter . the fifth reason why we should communicate with our blessed saviour , is rather privative , then positive , because it is taken from the punishment of those who are not in his communion ; and that reason is urged in the sixth ver . if a man abide not in me , he is cast forth as a branch , and is withered , and men gather them , and cast them into the fire , and they are burned : where the punishment of those who abide not in christ , is the same which those endure that are in hell ; for it is a punishment of loss , and a punishment of sense ; the punishment of loss is twofold , . the loss of glory , he is cast forth ; . the loss of nourishment , he is withered ; the punishment of sense is also twofold ; . he is confined to ill company , men gather them , he is gathered together with other branches as rotten as himself ; he can have no other company but of wicked men and of evil spirits ; which we cannot but see , in our late outrages , was a most unsufferable mischeif ; and if it be so tedious for an hour , what is it for ever ? he is cast into a place of torment to be there tormented ; and cast them into the fire , and they are burned ; hence saint augustine most excellently , vnum è duobus palmiti congruit ; aut vitis aut ignis ; si in vite non est , in igne erit ; ut ergo in igne non sit , maneat in vite ; one of those two things must needs befall every branch , either he is in the vine , or he is in the fire ; therefore that he may not be in the fire , he were best abide in the vine . thirdly the cause of this communion , ver . . as the father hath loved me , so i have loved you ; continue ye in my love : gods love to us in christ is the first efficient cause of our communion with christ , even as his grace is the secundary or instrumental cause of it ; and saint augustine hath found that also in these words , manete in dilectione mea , id est , in gratia mea , saith he ; continue ye in my love , that is in my grace : he that is an enemy to the grace of god , is not yet fitted for communion with christ . fourthly and lastly , our blessed saviour sheweth the proofs or evidences of our communion with him , that we may rejoyce when we have it , and repent when we have it not ; and those proofs are three . the first proof of our communion with christ is this , that christs words abide in us , ver . . if ye abide in me , and my words abide in you , the one alwayes accompanies the other ; so that those men give an ill proof of their communion with christ , who make it their business to revile and reproach his word : tunc dicenda sunt verba ejus in nobis manere , quando facimus qua praecepit , & diligimus que promisit , saith saint augustine . then is it to be said that his words do abide in us , when we do what he hath commanded , and desire what he hath promised ; but aquinas tells us that christs words do abide in us when we believe them , when we love them , when we consider them , and when we obey them , amando , credendo , meditando , & implendo ; and he proves this his exposition from prov. . . my son attend to my words , that you may believe them ; encline thine ear unto my sayings , that you may obey and fulfill them : let them not depart from thine eyes , that you may consider and meditate upon them ; keep them in the midst of thine heart , that you may entirely affect and love them : if the words of christ do thus abide in us by faith , by love , by meditation and by obedience , then we have a sure token that we our selves do abide in him ; so saith saint bern. ( serm. . super . cantic . ) si sensero aperiri mihi sensum , ut intellig●m scripturas aut uberiores desursum influere animo meditationum imbres , non ambigo sponsum adesse ; verbi siquidem hae copiae sunt , & de plenitudine ejus ista accipimus : if i perceive my understanding opened to understand the scripture , or the influence and distillation of heavenly meditations upon my soul , i cannot doubt but the bridegroom is at hand ; for these are the armies that the word doth march withall ; and it is from his fulness , that my soul is thus filled . the second proof of our communion with christ , is this , that we continue and abide in his love ; and this is a consequent of the former , as it is said , ver . . if ye keep my commandments , ye shall abide in my love : no keeping of his commandments , no abiding in his love : wherefore the solifidian is in a dangerous condition , who seeks not to joyn obedience to his faith ; for he abides not in the love of christ ; and how then can he expect that christ should interpose his death and passion betwixt the judgement of god and his sinful soul , since that interposition is clearly the greatest effect that can be of christs love ? greater love hath no man , then this , that a man lay down his life for his friends , john . . our blessed saviour dyed for his enemies ; but none shall have the benefit of his death , in the day of judgement , but only his friends ; and none are his friends but they that abide in his love ; and none abide in his love , but they that keep his commandments ; if not by their righteousness , yet at least by their repentance . the third proof of our communion with christ , is this , that his joy remaineth in us , ver . . these things have i spoken unto you , ( sc . the things that belong to your abiding in me ) that my joy might remain in you ; and that your joy might be full ; lord , what a mercy is it that thy joy doth come unto us , much more that it doth remain in us ? and from whence co●●●h thy joy , but from the testimony of thy holy spirit that thou hast reconciled us unto the father , and from the testimony of our own consciences that we do not abide in any sin , to hinder the comfort , and hazard the fruit of that reconciliation ? this is the very joy of the holy ghost , a joy not heard of but amongst christian , a joy not found but amongst good christians , who have the spirit of christ witnessing with their spirits that they are the children of god ; and if children , then heirs , heirs of god , and joynt-heirs with christ ; if so be that they suffer with him , that they may be also glorified together : rom. . , . t is not all the losses of the earth can discourage those who are the heirs of heaven ; t is not all the sufferings of this world can dismay those who have the joy of the next world , because they know they can be losers and sufferers only for a time , but they are sure they shall have gain and glory for ever . sect . ii. that our communion with christ is as our participation of christ ; exteral or internal ; the one may be the communion of hypocrites , the other only of good christians : the way to be a good christian in a bad church . no man can hope to be wise without wisdom , righteous without righteousness , holy without holiness , true without truth , or to see without light , or to live without life ; and therefore no man can hope to be wise , righteous , holy , true , or to see , or to live without christ ; for he of god is made unto us wisdom , and righteousness , and sanctification , cor. . . and he alone is the light which lighteth every man that cometh into the world , john . . and he alone is the truth and the life , john . . therefore we must have communion with him , or we cannot have wisdom , righteousness , sanctification , truth , light or life from him : but how can we have communion with christ , since he is in heaven , and we are on earth ? i answer , as we can partake of him , so we can communicate with him ; for participation and communion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in saint pauls language equipollent , one and the same thing : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae participatio , quae communio , are set down as terms convertible , cor. . . so far therefore as we participate of christ , so far forth we communicate with christ ; if we participate of him only externally : whether in his word , or in his sacraments , we communicate with him only externally ; if we participate of him internally , we communicate also with him internally : according to that excellent determination of that irrefragable doctor , upon this question , an mali pertineant ad unionem capitis cum corpore ecclesiae ? whether wicked men belong to that union of the church , wherein christ as head , is united with the body : which question he determines in the negative , saying thus : mali quidem sunt in unitate ecclesiae dummodo habent fidem rectam , ut zizania cum tritico , mat. . sed non sunt in unitate corporis ecclesiae ; sunt ergo de ecclesia , sed non de corpore ecclesiae ; nam ut in corpore humano est unio membrorum duplex , sc . materialis per nervos , & formalis per vitam , sic in corpore ecclesiae est duplex unio membrorum , una quasi materialis quae est per fidem , alia formalis quae est per charitatem : ( al●n. par . . qu. . m. . ar . . ) wicked men are in the unity of the church as long as they profess the true faith , as the tares are with the wheat , mat. . but they are not in the unity of the body of the church ; therefore they are of the church , but not of the body of the church ; for as in the body of a man there is a twofold union of the members , to wit a material union by nerves & ligaments , and a formal union by spirit and life ; so in the body of the church there is a twofold union of the members , the one as it were a material union in the outward profession of the same christian faith , the other a formal union in the inward affection and love of that faith which they profess ; and hence is that distinction of aquinas ( for stapleton and the later writers have it from him ) quidam sunt de ecclesiae numero tantum ; quidam & merito & numero ; some men are members of the christian church only in their number or in their persons ; some also in their merit or in their dispositions : some men partake of the word and sacraments only with their ears , and with their mouths ; but others partake of them also with their hearts , as it is said of the blessed virgin-mother , she kept all these sayings in her heart , luke . . the one we may say are christs external , the other his internal communicants ; and the apostle in the same place useth three other words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concord , part , agreement , which are in effect so many pledges to us , and testimonials to others , of our internal communion with our blessed saviour ; for that causeth us to have concord , part and agreement with him ; concord , as being united with christ , in the same affections ; part , as being united with him , in the same promises ; agreement , as being united with him , in the same professions . wherefore this rule as it may increase our knowledge , so it must increase our comfort ; as it may be for our instruction , so it must be for our consolation , that as far as we partake of christ , so far we communicate with him ; and as far as we communicate with christ , so far we partake of him . if our participation of christ be only external , as is that of hypocrites , who draw neer him with their lips , but their heart is far from him ; who hear his word , and receive his sacraments meerly for custom , or for curiosity , or for some other external consideration , then is our communion with christ only external , and we only do help to make up that visible body , whereof man is the head : but if our participation of christ be internal , as is that of good christians , who hear his word and receive his sacraments out of conscience , that they may hear him speaking to them in his word , and find him nourishing them in his sacraments , then is our communion with christ not only external , but also and much rather internal , and we do help make up that mystical body , whereof christ alone is the head : for t is our heart makes our head , as we are christians : if our heart be with man more then with god in our religion , then man is our head in it ; but if our heart be with christ , more then with man in our religion , then christ is our head in it : and hence it comes to pass , that some men are better christians under a more corrupt , then others are under a more incorrupt form of doctrine and discipline ; because it is not communion with the church , but with christ in the church , that makes the good christian : he that looks more after christ , then after his church in the profession of christianity , may haply be a good ; christian in a bad church ; for christ is able to make him a good christian without his church ; nay indeed against it : he that looks more after his church then after christ , must needs be a bad christian in a good church ; for his church cannot make him a good christian without christ . accordingly a man may be a better christian in an unreformed church , if his religion be above his faction , then in a reformed church , if his faction be above his religion ; and i had much rather have a christian mind in an unchristian or antichristian church , then an unchristian mind in the purest christian church that is : for though christ be never so much in my church , yet that will do me no good , unless he be also in my heart ; and if christ be in my heart , t is not my churches being antichristian or unchristian in some particulars ( which i do lament , but cannot help ) that can drive him out of it , or deprive me of the state and comfort of true christianity : t is sin if christ be not in mine heart , whiles i profess my self to be a christian : t is my misery , if . christ be not in all the professions and practices of my church , by which i have been brought to christianity : let me keep my self from being sinful , by making sure of christ in my heart ; and my god will keep me from being miserable , because of some mistakes or defects of christianity in my church . saint paul saith to the corinthians , but of him are ye in christ jesus , notwithstanding at that time there was both heresie and schism in the church of corinth ; heresie , for some denied the resurrection ; cor. . . schism , for some said they were of paul , others of apollos , others of cephas , cor. . . their communion with a bad church , ( when they could not help it ) did not hinder their communion with christ ; and their communion with christ , did make them partakers of christ : for he was made unto them wisdom , and righteousness , and sanctification , and redemption , cor. . . wisdom to direct them , righteousness to acquit them , sanctification to purge them , and redemption to save them : thus was christ made unto them either externally in his word and sacraments , or internally in his spirit and graces , accordingly as they did communicate with him , and participate of him : if they brought only an outside to him , they received only an outside from him ; such a wisdom , and righteousness , and sanctification , and redemption as did only shew them to be christians , not make them good christians : but if they brought their inner man to christ , he perfected their inner man by an internal communion with , and participation of his wisdom , and righteousness , and sanctification , and redemption . wherefore if our communion with christ , or participation of christ , be only external , and not also internal , we ought to quarrel with our selves , not with our church , and much less with our god : for without doubt , god is faithful who offers us christ by his church in his word and sacraments , ( for is the spirit of the lord straitned ? do not his words do good to him that walketh uprightly ? mich. . . is a question as unanswerable now , as it was then ) and it is meerly from our own unfaithfulness , if we receive not christ when he is offered , or retein him not when he is received . sect . iii. that our internal communion with christ is through his spirit and our faith ; which may not be a phansie or fiction , much less a faction , but a faith knowing by evidence , approving by adherence , applying by affection , and working by practice : that such a faith will make our communion with christ real and substantial in the thing it self , though in the manner it be only spiritual and mystical . the union of two extreams , is necessarily by some other third thing betwixt them both , which brings the said extreams together ; and that , in regard of christ , is his spirit , which brings him down to us ; in regard of us , is our faith , which carries us up to christ ; both are alike required in our internal communion with christ : for though his spirit be never so powerfully with his own ordinances , that to resist the one is to resist the other , as saith saint stephen , ye stiffnecked and uncircumcised in hearts and ears , ye do alwayes resist the holy ghost , acts . . yet if our faith be not with his spirit , we cannot have communion with him in his word ; for so is the same truth spoken by anothers mouth , but the word preached did not profit them not being mixed with faith in them that heard it , heb. . . their not being profited was not for want of gods spirit with his word , but for want of their faith with gods spirit : the spirit was not , is not wanting to the word ; for the word of god is quick and powerful , sharper then any two ▪ edgedsword , peircing even to the dividing asunder of soul and spirit , and of the joynts and marrow , and is a discoverer of the thoughts and intents of the heart , ver . . all which force and activity cannot be from the dead letter which constitutes the word , but from the quick spirit which accompanies and enlivens it ; but their faith was , and our faith is wanting to the spirit of god , which brings us all under that sharp reproof of our blessed saviour , o fools and slow of heart to believe all that the prophets have spoken ! luke . . for if we be not slow to believe , yet generally we believe by an historical faith proceeding from the conviction of the understanding meerly through the evidence of truth , ( as the devils believe and tremble ) not by a justifying faith , proceeding from the conversion of the will through the love of truth : and hence it is , that though the cheif corner stone be rightly laid in all christian churches , all alike confessing christ to be the eternal son of god , and the mediator betwixt god and man ; ( for if any deny this , they are neither to be thought , nor to be called christians ) yet the building is not rightly raised in many churches ; the reason is , because there be many mockers in these last times , who walk after their own ungodly lusts , separating themselves , sensual , not having the spirit , as saint jude admonisheth ; but in no wise building up themselves in their most holy faith , or praying in the holy ghost , or keeping themselves in the love of god , as saint jude adviseth . no wonder if such a faith as this came far short of its proper object , christ with all the blessings and mercies of god , since indeed it comes far short of it self ; for a faith that maketh men not build up but pull down the practice of religion ; and pray , not in gods holy spirit , but in their own perverse spirits , and keep themselves not in the love of god , and consequently of his church , but in the love of their own self-interests and advantages ; such a faith , or rather such a phansie or fiction , and faction as this is and must be called , comes far short of faith , and therefore cannot but come far short of christ the proper object of faith . saint paul tells us of another kind of faith , which to them under the law was the evidence of things not seen , and must be so to us under the gospel , saying , these all died in faith , not having received the promises , but having seen them afar off , and were perswaded of them , and embraced them , and confessed that they were strangers and pilgrims on the earth , heb. . . they died in that faith in the which we ought to live and dye , though the object of it be more clearly revealed to us , then it was to them ; a faith which is the substance of things hoped for , the evidence of things not seen ; a faith knowing by evidence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they did see the promises a faith approving by adherence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were perswaded of them ; a faith applying by affection , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they embraced them ; and lastly a faith working and persevering by profession & practice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they confessed the same promises not only in their words but also in their deeds , in their life and conversation , accounting themselves strangers and pilgrims on earth , when they considered those heavenly promises : and that made them like pilgrims earnestly to long after their own country , and not do or desire any thing for love of earth , which might hinder or delay their passage to heaven : so that a faith thus seeing , thus applying , thus approving , thus confessing the promises of salvation by christ , is the faith which our apostle defineth to be the substance of things hoped for , the evidence of things not seen ; that is to say , a faith that now maketh christ present with the soul by the communion of his grace , and will hereafter make the soul present with christ in the communion of his glory : oh for such a faith to bring my saviour into my soul , and to keep him there , till faith it self be no longer faith , but be turned into vision ! a faith that engageth the whole man , in all his powers and faculties both of soul and body ; for only such a faith as taketh up the whole man , in his understanding , will , affections , actions , can take a right and lay a fast hold on christ ; such a faith , though it cannot miraculously now open the heavens , as it did once to saint stephen , yet it can and will pierce the heavens , and there see the son of man standing on the right hand of god , ready to defend us on earth , and as ready to receive us into heaven . whence we may very well conclude , that this communion of good christians with christ , or of the body with the head , though at so great a distance , is in the thing it self most real and substantial , though in the manner it be only spiritual and mystical . christ and his church , ( nay every true member of his church ) are as substantially united together , as man and wife ; husbands love your wives , as christ loved the church , ephes . . . that is to say , his wife : and therefore as no distance can keep the man and his wife from being one flesh ; so neither christ and his church from being one spirit : he that is joined to the lord , is one spirit , cor. . . and to put us out of doubt that we whilst we live here on earth , if we live unto him , are thus joyned unto him , saint john saith plainly , hereby we know that he abideth in us , by the spirit which he hath given us . john . . there cannot be a more substantial union then is of the soul with the body , because the soul abideth in the body ; and the same union is of christ with the soul , because he abideth in the soul ; and as we know the soul abideth in the body by the spirit or breath which it giveth to the body ; so we know that christ abideth in the soul , by the spirit which he giveth to the soul ; yet is this union of christ with his body , not carnal but spiritual , not to be discerned by the strength of the outer , but of the inner man ; such an union as saint paul describeth to all , but wisheth only to good christians , ( for though he might wish the son of righteousness to shine upon a dunghill , yet he might not wish him to be joyned to it ) that god would grant you to be strengthned with might by his spirit in the inner man , that christ may dwell in your heart by faith , ephes . . , ▪ here is a most real and substantial union and communion betwixt christ and good christians ; for the spirit strengtheneth them , and christ dwelleth in them ; but t is only spiritual , for the spirit strengtheneth their inner man ; and mystical , for christ dwelleth in their hearts : and he dwelleth in their hearts by faith , not a faith that commeth from their own spirits , but a faith that commeth from gods spirit ; a faith that cometh from our own spirits strengthneth only the outer man ; but a faith that cometh from gods spirit strengthneth the inner man : that faith is strong only in perswasion , but this faith is strong in affection ; that faith is strong in phansie , but this faith is strong in love , even in that love which is the fulfilling of the law ; loving the body for the heads sake , loving the head for his own sake : loving the church for christ , and loving christ for himself ; such a faith as this proceeding from the spirit of god , cannot but afford us a real communion with the son of god ; and having a real communion with christ as with our head , we shall never delight in separations and divisions from the church , which is his body . sect . iv. christian communion beginneth with the church , but endeth with christ both in the word , and sacraments , and prayers ; and that the church is bound in all these to advance , not to hinder our communion with christ , either by denying the people the use of the scriptures , or by teaching them superstitious prayers , as to saints and angels , wherein christ neither can nor will communicate with men : the ready way to have communion with christ , is by peace and holiness , and wherein that communion chiefly consisteth . true christian communion beginneth with the church , as with the body of christ , but endeth with christ himself , as with the head : god hath joyned those two together , let not man put them asunder ; nor is it the intent of this discourse to divide this christian communion into two several communions , by reason determining or defining , ratione ratiocinata , because the body cannot subsist without the head , but only by reason discussing or debating , ratione ratiocinante , because the head is different from the body : and every good christian is to take notice , that though he may consider this communion severally , yet he may not persue and embrace it so . for he cannot have actual communion with christ , unless he have actual communion with his church , no more then he can have communion with the head , unless he have also communion with the body : yet may he not rest satisfied in his communion with the body , the church of christ , till they come thereby to have communion with the head , even with christ himself . for our christian communion is much like jacobs ladder , the lower part whereof was set upon the earth , but the top of it reached up to heaven ; and behold the lord stood above at the top of it , gen. . , . so is our christian communion ; the lower part of it is with the church the body of christ here on earth : but the upper part or top of it , is with christ in heaven : and we cannot say that our christian communion is a true communion , unless christ be at the end of it ; as for example , in hearing the word ( read and preached ) we at first communicate with the church , which speaketh to the outward man , but we hear it not profitably to our salvation , unless we at last communicate also with christ , speaking by his spirit unto our souls , or to the inward man ; paedogogus est jesus , our teacher is jesus , was thought by clemens of alexandria , a fit subject both to fill and to name his books of christian institutions ( v. lib. . paedag. cap. . ) for as the church teacheth the people , so also christ teacheth them much more : and the churches paedagogy i● or should be to bring them unto christ , not to make them rest only upon their own teaching for soul-saving truths : nor is this doctrine any disparagement to the church , no more then saint pauls was to the law , when he said , the law was our school-master to bring us unto christ , gal. . . nay indeed it is the greatest honour of the church , ( as it was of the law , ) that god is pleased to use her teaching as a means or instrument to bring us unto christ ; that as the church teacheth us by explaining saving truths to our understandings , so christ may teach us by imprinting the same truths in our wills and affections , & therefore the church should above all things , take heed of offering those truths in her explanations , which she cannot believe , nor wish that christ should ratifie by his impressions , such as are all those doctrines which are the inventions of men , and not the institutions of christ . and forasmuch as it cannot be denied that christ teacheth more powerfully by his own word then by ours , it is evident that the holy scriptures may not be denied to the people in their own tongue by that church which will labour to advance their communion with christ ; and as evident , that the people are not bound to communicate with that church which will not labour to advance this , the highest and greatest part of their christian communion : again , in receiving the holy eucharist , we must not only communicate with the priest exhibiting unto us the bread and wine , but also , and much rather , with christ himself exhibiting unto us his most precious body & blood , or we shall receive but half a sacrament , and enjoy but a half communion : this is saint pauls divinity ; the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? co. . . we bless the cup , and we break the bread ; therefore you must communicate with us , ( which we could not say , if we did refuse to do either ; for we could not desire you to relinquish your communion with christs institution , to follow ours ; ) but the cup which we bless , and the bread which we break , is the communion of the blood and body of christ ; therefore you must not communicate chiefly , and much less only with us , but also and much rather with christ himself . lastly , thus is it also in our prayers ▪ we are bound in our praying to communicate not only with the church as the body , but also with christ as the head ; and consequently the church is bound to use no other prayers then such as may be agreeable with christs communion , and available by christs intercession : for if we pray out of his communion , we cannot hope to obtain what we pray for , by virtue of his intercession : and this ( i conceive ) was one main reason why publick liturgies were at first established in the church , that christians might know before hand the terms of their communion , and be assured in their own hearts , that no other prayers should be offered unto them , then such wherein christ himself would joyn with them in intercession , which assurance during the extraordinary effusions of the spirit , was grounded upon the infallibility of their persons who prayed ; but when it could no longer be grounded upon the infallibility of the persons that prayed , then it was thought fit it should be grounded upon the infallibility of the thing or of the prayer ; for that faith cannot rest but upon infallibility ; and the people , as well as the priest , ought to pray in faith , wherefore this assurance is not only very just and reasonable , but also very necessary and religious , since we all know we must pray in the merit of christs intercession , if we hope our prayers should find admittance to god , and acceptance with him , and we are sure he will not intercede with us in such prayers as we have not learned from him . for which cause the church also teacheth us to conclude all our prayers after this manner , per jesum christum dominum nostrum , through jesus christ our lord , as if we were bound to believe that christ then prayeth for us , when we are praying for our selves , ( according to the rules of his word ) and that we have hopes to be heard not by virtue of our own , but of his intercession : and t is observable that saint paul saith of those who worshipped angels , that they held not the head , ( col. . . ) because in such worship , christ who is the head , could not joyn with them , nor they with him : accorcordingly saint chrysostome thus expostulates with such a worshipper , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why do you let go the head to lay hold on the members , whilst you think to come to god by the angels , ( he might have put in saints too , by the same reason , if that worship had been then in fashion ) and not immediately by christ ? for if you fall from him you are certainly lost ; and the way to fall from him , is not to lay immediate hold on him ; for he that layes not immediate hold of him , cannot lay fast hold of him ; t is holding of the head , not of the body , that gives the nourishment whereby we encrease with the encrease of god : and angels are of the body , no less then men ; accordingly the fathers of the council of laodicea , give this reason why they accurse them who called upon angels in their worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( can. . ) because such men have forsaken the lord jesus , and are guilty of idolatry : and it is a pitiful evasion of baronius to say that the council spake of false angels , which the heathen called genii ; for besides that no christians ever worshipped them , and the canon only concerns christians , t is too great an absurdity to be pinned upon a council , to say they spake of angels , when they meant divels : for our parts , we must conclude that praying to saints and angels is a very unwarrantable , a very unsafe , a very uncomfortable way of praying , because we are sure we cannot have communion with christ in such prayers : for though he can , doth , and will join with us in saying , our father , yet he cannot , will not , saying , our brother ; though he doth join with us in our intercessions to the creator god blessed for ever , yet he doth not , cannot joyn with us in our intercessions to any creature ; and therefore since the church requires our communion only by authority from christ , it is evident that no church can justly require our communion in this or any other practice , wherein it self doth not communicate with christ : for in such prayers as these , we can only hold of the body , ( or rather some corrupted member of the body ) but we cannot hold of the head ; and consequently in such prayers as these , there can be no true christian communion ; for that so beginneth with the church , as that it endeth with christ ; so beginneth in earth , as that it endeth in heaven ; saint johns determination may best decide this controversie ( for some mens perversness , hath made it so ) who in very few words thus sets forth to us our christian communion , that which we have seen and heard declare we unto you , that ye also may have fellowship with us ; and truly our fellowship is with the father , and with his son jesus christ , john . . where we may see that god imparted not the knowledge of christian truths to his church that she might reserve them to her self , but that she might publish and declare them to his people : that which we have seen and heard , declare we unto you : god hath declared them to us , that we should declare them to you : and the reason why the church is bound to declare these christian truths to the people , is , to establish them in the true christian communion , that ye also may have fellowship with us ; and truly our fellowship is with the father and with his son jesus christ ; where we plainly see , that christian communion begins with the church , and ends with christ ; nor would the apostle seek to draw them to have fellowship with him , but that with him they might also have fellowship with christ ; he desires not to magnifie this communion from himself , but from his saviour : he therefore exhorts them to have communion with the church , that they might have communion with christ : for indeed there are at least two degrees , if not parts , of our christian communion ; the first is our communion with christs church as with the body , that ye also may have fellowship with us ; the second is our communion with christ himself as with the head , and truly our fellowship is with the father and with his son jesus christ ; and this communion is or ought to be the end of all preaching ; that which we have seen and heard , declare we unto you , that ye also may have fellowship , &c. this is or should be the intent of all preaching ; even the communion of the people with the priests , and the communion both of priests and people with christ ; so likewise saith saint peter , speaking of our blessed saviour , his divine power hath given unto us all things that pertain unto life and godliness , through the knowledge of him that hath called us to glory and virtue ; whereby are given to us exceeding great and precious promises , that by these you might be partakers of the divine nature , pet , . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only partakers of , but also communicants in or with the divine nature , as if he had said , the end of your communion with us , is , that you may thereby have communion with god ; his divine power hath given unto us all things that pertain to life and godliness , through the knowledge of himself ; and we are desirous to impart to you this knowledge , that you may have part in the same life and godliness : he hath given to us exceeding great and gracious promises , and we desire to publish them ro you , that by these , you also with us , might be partakers of the divine nature : but because this communion is or should be the only task of our whole life , and is the only , comfort of our death , i will yet alledge one more testimony for it , and that shall be his who was wrapt up into the third heavens , that he might the better shew us the right and the straight way thither , and he bids us follow peace with all men , and holiness , without which no man shall see the lord , heb. . . thereby dec●aring unto us as it were the two integral parts of our christian communion , peace and holiness , and the reason why we should embrace them both , even that we may come to the beatifical vision : follow peace with all men , that you may have communion with gods church ; and follow holiness , that you may have communion with god himself ; for if you leave out either of these , or leave following either of these , you cannot see the lord : we that follow peace with no men , not so much as with our selves , how shall we see god ? we that follow holiness in no kind , at least conscientiously , but only contentiously , pretending to set it up in some one commandment , that we may the more plausibly beat it down in all the rest , how shall we see god ? let all unpeacefull and unholy men , ( for surely they go both together , though holiness hath of late been made a pretence for breaking the peace ) here see the danger of their perversness , that hereafter they feel not the mischief of it : those who neither follow peace nor holiness , and yet pretend their eyes are open , so as to see god , more then all the world besides , for it is a sad thing so to see god , as not to come neer him ; dives could do so in hell ; he could see abrahams bosome ; though he could not get neer it , for it was afar off saith the text , luke . . t is a sad thing to have a vision of god without a fruition ; but t is an impossible thing to have a fruition without a communion ; excellently alensis asks this question , per quid est unio membrorum in corpore ecclesiae ? by what is it that good christians are joined together , or the faithfull are united as members in the body of the church ? and he thus answers it : per unam perfectionem ; una enim est perfectio in capite christo & in omnibus sanctis , sc . spiritus sanctus ex quo est nobis communio trinitatis : et per unam dispositionem , sc . fide , spe , charitate , opere ; nam idem credunt , idem appetunt seu volunt , idem expectant , idem imitantur : par. . q. . m. . art . . christ and good christians are all united together by one perfection , and by one disposition : by one perfection , for there is the same perfection in christ the head , and in all the saints which are his body , to wit the holy-ghost , which joins them both in communion with the blessed trinity : and by one disposition , to wit , in faith , hope , charity and works : for they all believe the same thing , viz. the first truth : all desire the same thing , viz. the chiefest good : all expect the same thing , viz. eternal bliss : all imitate the same thing , viz. the pattern or example of holiness , and hence it is that they all are of the same communion . sect . v. that the catholick church requires our communion by the authority of christ , as his body : that the whole christian church is this catholick church , and that it is known to be so by the word of christ : and how a particular church may be sure to keep communion with the catholick church ▪ he that truly desires communion with god , cannot but highly esteem , and zealously pursue the actual communion with his church , because the church is appointed to bring , and lead him unto god ; and this was the reason of that antient saying , extra ecclesiam non est salus , out of the church there is no hope of salvation , that is , out of the catholick church which is the body of christ ; so that for any man not to be a member of that body , is in effect to be a limb of the devil , and fewel for hell ; which consideration made saint cyprian break out into that pathetical expostulation , vbi , & ex qua , & ●ui n●tus est , qui filius ecclesiae non est , ut habere quis possit deum patrem , ante ecclesiam matrem ? ( saint cypr. epist . and pompeium ) where , of whom , or to whom is he born , who is not ● son of the church , that he should have god for his father , who hath not the church for his mother ? and this doctrine not only many very good christian divines , but also the jewish doctors have enforced as a duty of the text , from these words of solomon ; my son , hear the instruction of thy father , and forsake not the law of thy mother , prov. . . for say they , by father is here meant god the father almighty , and by mother is here meant the church , which teacheth us the word of god ; thus solomon jarchi glosseth that text , my son hear the instruction of thy father , that is ( saith he ) hear the instruction which god blessed for ever gave to moses , partly in writing , partly by word of mouth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and forsake not the law of thy mother , that is , saith he , forsake not the law of the church or the congregation of israel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the interpretations of the scribes , which are as it were a hedge of the law : and doubtless he that will not hearken to the churches instruction , will not hearken to gods instruction ; and he that will not hearken to gods instruction , cannot hope for gods communion ; which made the prophet jeremiah to say , be thou instructed o jerusalem , lest my soul depart from thee , jer. . . t is in the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut non laxetur anima mea à te , lest my soul be loosed or disjointed from thee : the same word ( saith rabbi david , ) that is used about the hollow of jacobs thigh being out of joint ; and the signification of it is , the removing of a thing out of its place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence we may gather , that the communion of faithful souls with god , is like the knitting of the joints in the bodies of men ; and as a member when it is out of joint , affords great pain , but no use to the man as long as it is dislocated : so is it with the soul whiles it is out of gods communion , it is subject to very much horrour and great anguish , but is not capable of any good motion , or inclination : consider what it is to put thy soul out of joint , before thou play the ephraimite , starting aside like a broken bow from the communion of god in his church ; for if the dislocation of a joint be so painfull , because of the distention of the parts , what pangs and horrours ▪ must needs accompany a disjointed soul that is distended upon the wrack of an evil and a troubled conscience ? accordingly rabbi david thus glosseth the prophets words , be thou instructed o jerusalem ; for if thou wilt not be instructed , my good-will shal be separated from thee , that i will take no delight in thee : a dismal judgement for a separatist , that god will be separated from him ▪ and take no delight in him ; but the reason is , because he would needs be separated from god , and take no delight in god : for if he had delighted himself in the law of god , he would have delighted himself in the church , to which god committed , and with which god intrusted his law : but he would not take delight in god , and therefore god by way of retaliation , will not take delight in him : and this he may be sure of , if god take no delight in him , what ever he may do for a while in this world , yet certainly in the next world , he will take no delight in himself : for he will then be so out of joint , as never to be set again : behold all ye that kindle a fire , that compass your selves about with sparks : walk in the light of your fire , and in the sparks that ye have kindled : this shall ye have of mine hand ▪ ye shall lie down in sorrow , isa . . . a text that is to be expounded of schismaticks in iarchies opinion , who thus begins to gloss it , behold all ye , because ( saith he ) they did not hear the voice of his prophets : so we see that in his judgement the words concern those who would not hear the church : and we may read in them , the sin and the punishment of schismaticks : their sin is twofold ; they kindle a fire , and compass themselves with sparks : that is , they are incendiaries in church and state , and they love to be so . and their punishment is also twofold . . that in this life they are suffered to walk in the ●ight of their own false fire , walk in the light of your fire , and in the sparks that ye have kindled ; q. d. quum non acquiesca●●● ig●● sacro , perg●tote in prophano vestro , sed perituri tamen ut filii aaronis , levit. . saith trem. since you will not acquiesce and rest satisfied with the holy fire that came from god , and with the true light thereof , that is in his church , go walk in your own strange fire , and after your own false lights , but know , you shall certainly perish as did the sons of aaron , lev. . where nabad and abihu , for offering of strange fire , were devoured by fire . . that at the end of this life , they are punished with everlasting death , this shall ye have of mine hand , ye shall lie down in sorrow ; as if he had said , because ye will needs stand up in sin , ye shall be sure to lie down in sorrow ; and ye shall so lie down in sorow , as that ye shall never rise up in glory . and we have little reason to wonder at this grievous punishment , but less to doubt of it : for every schismatical spirit by putting it self out of the communion of gods church , doth also put it self out of the communion of god himself : for christs church requires our communion by the authority of christ the eternal son of god ; and if you ask what church ? it must be answered , that church which is his body ; for that only can act by power and vertue of the head : if you farther ask what church is his body : it must be answered the catholick church , that is to say , the whole congregation of christian people , dispersed over the face of the whole earth : for so doth saint paul plainly answer for us , saying , and he is the head of the body the church , col. . . not naming this or that particular church , but taking the whole body of christian people for the body of christ , or for his catholick church : for they are all united together in one communion , and fellowship by the spirit of christ , even as all the members of the body are united in one communion by the soul ; so aquinas , sicut in uno homine est una anima ; & unum corpus , & tamen sunt diversa membra ipsius ; ita ecclesia catholica est unum corpus , & habet diversa membra ; anima autem quae hoc corpus vivificat , est spiritus sanctus : ( in opusc . de symbol . ) as in one man there is but one soul and one body , although there be very may several members , because they are all made one body by vertue of the soul which gives life to all ; so is the catholick church but one body , although it consist of divers particular churches , as of so many members , because they are all made one body by the spirit of god , which quickens and enlivens them all : so that no man can say any one particular church is the catholick church , excluding other christian churches without confining the spirit of god , and dismembring the body of christ ; which is little less then damnable blasphemy against the spirit ; for he is infinite and therefore unconfinable ; and as damnable schism against the son of god , for he hath made himself one with his church ; and therefore to cut off any part of his church from him , is to cut him off from himself : let me rather rejoice that the spirit of god is not to be confined , and the body of christ is not to be dismembred ; for why should my eye be evil because he is good ? why should i deny that mercy to others , which god hath undeservedly bestowed on me ? will he not say to me , as moses to joshua , enviest thou for my sake ? numb . . . for what is it to deny the holy spirit to other christians that are not of our own profession , but enviously to wish that god would deny his spirit unto them ? or what is it to say they are not of christs body , but malitiously to wish they were not so ? we may not then labour to bring back so much of judaism into the world , as to say now , he hath not dealt so with any nation , neither have the heathen knowledge of his laws , psal . . . for we cannot say he hath restrained his church to any one nation or people , since himself hath said that in every nation he that feareth him and worketh righteousness , is accepted with him : ( acts . . ) be it therefore taken for granted that all the christian churches in the world do make up the catholick church of christ ; and that it is so called , not only for its accidental catholicism , which is universality of time , place and person , because it comprizeth all times , all places , all persons , that is all conditions of men ; but also and much rather for its essential or substantial catholicism , which is universality of doctrine , which all they do hold and maintain that are reputed or called christians ; and that doctrine is called by saint john this confession that jesus christ is come in the flesh . every spirit that confesseth that jesus christ is come in the flesh , is of god , john . . the apostles scope and intention in that place is briefly to teach us how to try or examine the spirits , that is , the several doctrin●● of religion ; that we may know who are true , and who are false teachers : and he tells us , that whosoever teacheth that jesus is the christ , that is , the only founder and governour of the church , and saviour of the world , that mans doctrine is of god ; for it is not to be doubted but he that acknowledgeth christ for the teacher and governour of the church , is rightly instructed and established in the doctrine of christianity : contrariwise , he that acknowledgeth not this , as he hath not christ , so he hath not god ; and as he professeth not the christian religion , so he is to be looked upon as one that professeth a false religion : and to this is agreeable the imperial constitution in the first title of the code , fides catholica , hoc est , ut patris & filii & spiritus sancti unam deitatem sub pari majestate & sub pia trinitate credamus ; qui ita credunt christiani catholici appellantur ; the constitution determineth those only to be called christian catholicks who have and profess a right faith of the blessed trinity : for indeed none other are christians , and therefore no other can be catholicks : for he is not a christian that hath not this faith of christ ; that he is the eternal son of god , made man for our redemption ; and he cannot have this saith who believes not the trinity ; for he cannot believe christ to be the son of god , who believes not god the father ; and he cannot believe this son of god made man , who believes not god the holy-ghost , for he ▪ was conceived of the holy-ghost , that he might be born of a virgin : so that a right belief of christ cannot be without a right belief of the blessed trinity ; and therefore a right belief of the trinity is very fitly called by saint athanasius , the catholik faith , and to be a christian is to be a catholick ; for christ alone is the founder both of our religion and of our communion : if he be truly taught amongst us , then is god truly amongst us , and we need neither misdoubt our religion nor our communion , ( for he that abideth in the doctrine of christ , he hath both the father and the son , john . but if he be not taught amongst us , let us not deceive our selves ; for we cannot be without christ , but we must also be without god ; for whosoever denieth the son , the same hath not the father , john . . so that as far as the christian church is extended , so far the catholick church is extended ; and if you will yet farther ask what particular church is now to be reputed most christian or catholick ; i must answer , that church wherein christ is best taught and practised ; for we may not separate the practice from the doctrine of christianity , since the doctrine cannot be proved but from the practice , according to that of saint john , hereby we do know that we know him , if we keep his commandments , john . . wherefore that is to be accounted the truest christian church , wherein the doctrine of christ is most truly published , accepted , maintained : and since the doctrine of christ is not to be known but from the word of christ , no christian church can justly deny to submit its doctrine to the test and tryal of the word : for so saith saint paul to the ephesians , ye are fellow-citizens with the saints , and of the houshold of god , and are built upon the foundation of the apostles and prophets , ( that is the old and the new testament ) jesus christ himself being the chief corner stone , eph. . . . they could not have been taken for the houshold or church of god , if they had not been built upon the foundation of the apostle● and prophets ▪ jesus christ himself being the chief corner stone of such buildings , and of no other : for that which proves the christian church in general to be now the only true catholick church or body of christ , may not be denied to prove this or that christian church to be so in special : which cannot be tradition , for that hath still varied in all churches , and at all times , so that never yet any church would be bound by its own traditions for any long time , and much less by the traditions of another church : it remains then that only the word of christ is able to make good that proof , which word hath been generally acknowledged and received by all churches : that proves the christian church in general to be the only catholick church , and may not be denyed to prove this or that church to be so in special . by that alone we prove the christian church to be the only catholick , against the misguided jew ; by that alone we prove this or that particular church to be more truly catholick against the mistaken christian : and this proof saint paul teacheth us in all his epistles , proving out of the old testament that christ alone was that prophet who was to come into the world to bring both righteousness and salvation ; and consequently that no religion but only the christian was now any longer to be embraced or expected , unless we would have a religion that should continue without righteousness , and end without salvation ; and if we will compare the second of the galatians with the eleventh of the acts , we shall have more then a probable conjecture , that it was by saint pauls advice that the disciples were in antioch first called christians , and the name of nazarites , by which they had been formerly known , was quite laid aside , because in that very city some of the nazarites had endeavoured to mingle judaism and christianity into one religion : but this we are sure of , that in the epistle to the hebrews , the same saint paul , ( for this argument being there so throughly canvased , is proof enough alone to conclude him the author of that epistle ) maketh it his whole business to shew , that only in christ , and in his gospel , is fully revealed the will of god , and the way of salvation ; but more particularly , heb. . . he sheweth , that though the church of the jews was once the catholick , viz. till the time of reformation , yet the church of the christians alone is so now ; which was indeed to continue and keep the spiritual , but to reform and lay aside the carnal ordinances : therefore this christian church still maintaineth communion with the jewish church in all moral duties : ( for no reformation of gods making can put down a moral duty or obligation , either towards god or towards our neighbour : ) as saith saint paul , but we are not of them who draw back unto perdition , but of them that believe , to the saving of the soul , heb. . . here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our turning christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumus substractionis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed fidei , q. d. we are not of those who forsake or deny any one moral law enjoyned to the jews , for that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to draw backward to perdition ; but we are of those who profess a true and a lively faith in christ , the messias promised to the fathers , but exhibited to us , for that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what we have been taught by the apostles , and it is to go forward to salvation : for it is indeed to outstrip the jews in their own moral law , whilst we establish not our own righteousness , but submit our selves to the right●●usness of god , acknowledging that christ is the end of the law for righteousness to every one that believeth , ( rom. . . ) but by no means for unrighteousness ; that is , for the acceptance of our obedience , but not for the abolition of it : thus we christians still keep communion with the jews in all moral duties ; and as for ceremonials , the jews themselves cannot deny but they are bound to alter their own communion ; for the abolition of all ceremonial or typical worship was foretold to them even at the first institution of it , by moses himself , saying , and the lord said , i will raise them up a prophet from among their brethren like unto thee , and will put my words in his mouth , and he shall speak unto them all that i shall command him : and it shall come to pass that whosoever will not hearken unto my words , which he shall speak in my name , i will require it of him , deut. . , . and as this abolition of the ceremonial worship was foretold to the jews at the first institution , so was it also believed by them , at the first reception thereof : for hence alone was it , that they found no fault with their prophets , after moses , though they found them dispensing with the law of moses , nay plainly acting against it in the exercise of their typical or ceremonial worship ; as for example , neither they ( of hierusalem , nor of samaria ) quarrelled with eliah for gathering israel together to offer sacrifice upon mount carmel , king. . . though moses had flatly commanded , that all should bring their offerings to the door of the tabernacle of the congregation , levit. . , , . here it is plain the ceremonial worship was changed without any quarrel at all in that backsliding , and therefore quarrelsome and contentious age of the church of the jews , which could scarce have been , had they not received that same worship with some belief of its future change , and had not their prophets confirmed them in that belief , foreshewing as it were by particular changes introduced by them , the universal change that should one day be introduced by the messiah , their last and greatest prophet . and this general change wrought by our saviour christ is so proved to us christians , that we cannot so much as doubt it , and much less deny it ; for those very words of moses that foreshewed the change , a prophet shall the lord your god raise up unto you of your brethren like unto me , him shall you hear in all things , are quoted by saint peter as fulfilled in christ , acts . . and again he saith v. . that all the prophets , from samuel , and those that follow after , ( which words justifie the jews division of the prophets into the former , and latter prophets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put the latter prophets in as good credit as the former , against the samaritanes ) and as many have spoken , have likewise foretold of these dayes : all the prophets like so many lines from the circumference in the centre , meet together in christ ; so that the written word of god , not only is the undoubted , and therefore should be the undeniable ground of all religion , but also of the very christian religion ; nor may we endeavour to prove the establishment of the christian religion by unwritten traditions , no more then the apostles did prove the change of the jewish religion by them ; they alledged the written word for the introduction . we for the establishment of our christian religion ; the old testament so exactly agreeing with the new ; and both old and new so exactly agreeing and corresponding in christ , that there can be no doubt left of the truth of christianity : hence saint paul will have us make so sure of our religion , that though an angel from heaven should preach another gospel , we should not be ready to believe but to accurse him ; gal. , . and saint john saith the same in effect , if there come any to you and bring not this doctrine ( sc . that whosoever transgresseth , and abideth not in the doctrine of christ , hath not god ) receive him not into your house , neither bid him god speed , john ▪ . si quis venit ad vos , if any come unto you , t is all one whether the substantive be an angel or a man ; for that divinity was not yet in fashion , si papa erraret praecipiendo vitia , vel prohibendo virtutes , teneretur ecclesia credere vitia esse bona , & virtutes malas , nisi velit contra conscientiam peccare , bellar. lib. . de pontif. cap. . that if the pope should err by commanding sins , and forbidding vertues , the church were bound to believe that sins were good , and vertues were evil , unless she would sin against her conscience ; op. ac ne forte contra conscientiam agat , tenetur credere bonum esse quod ille praecipit , malum quod ille prohibet ; and least the church should do any thing against her conscience , she is bound to believe that to be good which the pope commandeth , and that to be evil which he forbiddeth ; a strange assertion , as if god had put all his divine truths whether speculative or practical ( for if the one , the other also ) under the possibility of mans lawfull contradiction , and all our consciences under the power of his controul : nor is there any remedy for this mischeivous consequence , by translating this pretended infallibility from his person to his chair , nor from his chair to his church ; for we may justly suppose , or rather must necessarily believe , that saint johns words are as well to be understood and interpreted of a whole church , as of single man , since there is the same reason of both ; for a church is but a congregation of men ; and false doctrine hath no less of falsity , though it hath less of excuse , in a church , then in any particular man ; but we must more then believe this truth , ( if it be possible ) that the gospel is to sway our faith above and against all authorities to the contrary whatsoever , by the force of saint pauls reason ; for if not the authority of the church triumphant , then surely not of the church militant may be allowed to weaken our faith in the doctrine or in the gospel of christ ; if not an angel from heaven , then sure not a man upon the earth . and great pity it is , but greater shame , that the faction and humour of some men should endeavour to shake not only the dictates of nature , in putting vertue and vice under mans determination , but also the very foundation of supernatural truth , the written word of god , thereby thinking the more to establish the pillar of supernatural truth , the church of god ; whereas indeed they do the more shake that too ; for we are all most sure that the scriptures came incorrupt from the mouth of god ; and therefore if there be now any corruptions in them , they are of mans , not of gods creating : and consequently if the scriptures have in any wise lost their authority , they have lost it by the church ; and it were a wonder if the church should cause the scriptures to lose their authority , and yet keep her own . we will then take it for granted that the catholick church cannot be fully and infallibly proved to be christian , but only by the holy scriptures , and that she her self seeks for no other , and cannot find a better proof ; and from hence it must neede follow that every particular church as far as it is truly christian , is willing to submit it self to be tryed by the written word of god ; and that if nothing but true cbristianity had gotten into the church , men would never have withdrawn their necks , and much less their hearts from that known and certain tryal ; for that all the world is not able to prove any thing that is unwritten , ( whether it be tradition or revelation ) to be the undoubted word of god , but only as far as it is agreeable with what is written ; according to that admirable rule delivered by saint athanasius , ( who having been vexed by the arrian hereticks above forty years together , hath taught us how best to confute that , and all other heresie saying ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; athanasius in epist de decretis nic. synodi ad finem , there are much more exact and perfect proofs of the divine truth to be taken from the scripture alone , then all the whole world beside is able to afford us : wherefore it must needs follow again that the best way for a particular church to keep communion with the catholick church , is , to keep close to the scriptures , wherein alone are revealed those truths , the bare profession whereof makes a church , and the entire profession whereof makes it truly catholick : that curch which hath the written word of god for the foundation of her faith and practice , is sure to have communion with all good christians in what she truly believeth and practiseth according to that word ; and in case she deviate through humane error , or infirmity , in some particular deductions , yet that deviation or mistake , shall not overthrow her faith , because it is sure and certain in the foundation ; and consequently shall not break off her communion with christ the head , nor with the catholick church his body , because that same holy spirit , on whose dictates she relies , is the sole author and maintainer of that communion : whereas if a church should believe all the articles of the christian faith upon any other ground , then that of divine revelation , ( which we cannot now be assured of , but only from the written word of god ) as she could not have a true divine saith , not being grounded upon a divine foundation , so she could not in that faith , have communion with those christian churches who allowed no other ground of their belief . and such were all the christian churches of the primitive times ; for though saint athanasius ( in the place fore-alledged ) doth on the arrians behalf bring in an objection against the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not being used in the text , and therefore not to be used concerning christ , for that we may not speak otherwise of him , then he in his word hath spoken of himself ; yet he alloweth this very objection to be according to his own heart , ( and sure he was a very good chatholike ) and enforceth it with the reason afore cited , that the most exact proofs of divine truths were to be taken from the scriptures , and withal avoweth , that those about eusebius ( who was a chief upholder of the arrians ) were such egregious turn-cotes and cavillers , that the bishops assembled in the council of nice were in a manner compelled more clearly to expound those words of the text , which did immediately strike at the root of their heresie : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : whereby it appears , that the nicene fathers did assume to themselves only the power of exposition , in matters of faith , not of addition , or of invention : they did expound that more clearly which they found in the scriptures , and in the apostles creed ; they did not ad or invent that which they found not : as they were expounders , they might and did hold communion with the catholike church ( whereof they were then the representative ) which did wholly rely up-the word of god for all the doctrines of faith ; whereas if they had taken upon them to be inventers , they must have forsaken the main ground of christian communion , the undoubted word of christ , and have been the authors of a faction , and of a division : and for this cause we see that in that famous council of chalcedon , ( wherein were assembled six hundred christian bishops , ) the holy gospel was placed in the midst of them , as that on which they relyed , and to which they appealed , in all their determinations : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the words found in the first action of that council , the most holy and most pure gospel being set before them ; and baronius tells us that the same had been done before in the council of nice , and gives the reason why it was done , out of saint cyril , who saith thus , concerning the council of ephesus , christum assessorem capitis loco adjunxit ; venerandum enim evangelium in throno collocavit , tantum non in aures sacerdotum clamans , justum judicium judicate : liber igitur ille in sede regia collocatus divinam prae se ferebat personam , secundum illud psalmi , deus stetit in synagoga deorum , in medio autem deos dijudicat : they looked upon christ as head or president of their assembly , for they placed his holy gospel on a throne amongst them , that it might represent the person of god the judge of all men ; and they placed it in the midst , that all might cast their eyes upon it , and be afraid in the presence of their judge , to pass an unrighteous judgement ; thus saith the psalmist , god stood in the midst of the congregation of gods , and he that was in the midst judged the other gods : ( baron . an. . num . . ) and the same saith binius in his notes upon the council of ephesus , in medio patrum consessu sedem enm evangelio collocarunt , cujus intuitu omnes admonerentur , christum omnium inspectorem ac judicem adesse , synodique praesidem agere : in the midst of the fathers of the ephesine council , was the holy gospel placed on a throne , that all the fathers seeing it , might be admonished of christs own presence to overlook them as their judge , and to overawe them as president of their council : and he saith no more then is truth , for that form of adjuration mentioned by fidus the bishop of joppe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom we beseech and adjure by the holy gospel here set before us , council . eph. par . . act . . doth plainly witness as much ; although at the first session of the bishops there is no mention of the holy gospels being placed among them , as was afterwards at the first session of the council of chalcedon : but t is plain that the new testament was not only before their eyes , but also within their hearts ; for they proved all their several doctrines out of it ; particularly this position , that christ is god by the union of the manhood with the god-head , they proved , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of the apostle saint pauls writings , ( among which is also reckoned up the epistle to the hebrews , ) . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of the epistles general of saint peter , saint john , saint jude , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of the gospels peculiarly so called ; concil . ephes . par . . and t is most evident that the doctrines delivered by the four first general councils in their creeds , are all plainly to be proved by the scriptures , so that we may easily grant that they placed the holy gospel in the midst of their synods ▪ as it were to make protestation that they intended to obtrude no other faith to the world , then what they had met with there , and could prove from thence ; and consequently not to desire other mens communion with them in their doctrines further then themselves had in the same doctrines communion with the holy ghost ; wherefore this is the ready way for every particular church to be sure to keep communion with the catholick church in her doctrine , to adhere stedfastly to the written word of god , which is the only indisputable ground of that doctrine ; for this word alone sheweth that the jews in moral worship had communion with christians , and that both the jews ( then had ) and christians now have in the same worship communion with christ : they have moses and the prophets , saith our blessed saviour , let them hear them , luke . . and again , if they hear not moses and the prophets , neither will they be perswaded , though one rose from the dead , ver . . we christians have not only moses and the prophets , but also the apostles , for the foundation of our churches ; and as we are sure that moses and the prophets were delivered incorrupt to our first fathers ; ( for else our saviour christ would not have appealed unto them , but rather have reproved the jews for corrupting them ; ) so ought we to be sure that the apostles are now delivered as incorrupt unto us , unless we will say that the christian church hath been less faithful then the jewish synagogue , in keeping the text , and by so saying , quite disannul her authority in expounding it ; and so cut our selves off from one of the best means of our salvation . why thou should not these writings of moses and the prophets , and the apostles , which are the only proof of our churches , be also the grand establishment of our communion ? for as t is the faith that makes the church , so t is the agreement in the faith , that makes the communion of the church truely christian ; accordingly our own church hath taught us to pray most exquisitely for this christian communion , in these words , beseeching thee to inspire continually the universal church with the spirit of truth unity and concord ; and to grant that all they that do confess thy holy name , may agree in the truth of thy holy word , and live in unity and godly love ; a prayer so full of true christian affection ▪ that its christianity will acquit it from novelty , though it be scarce to be found in any antient greek or latine liturgie ; for it setteth forth true christian communion in all its four causes ; in its efficient cause , the spirit of truth unity and concord ; in its material cause , the universal church ; in its formal cause , the agreement in the truth of gods holy word ; and in its final cause , to live in unity and godly love : how can any man that heartily saith this prayer , be either an heretick by willingly sinning against the truth of gods word , or a schismatick by wilfully sinning against the unity of gods church ? we may conclude then , that all the several christian churches in the world , which have been , are , and shall be , do concur together as members to make up the body of christ , or the catholick church ; and that all of them as christian , are joyned together , ( though thousand of miles and years asunder , ) in one outward communion by agreeing in the same word of christ ; and in one inward communion , by enjoying the same spirit of christ ; the outward communion joyns the members to the body ; and i would to god that they were not so much disjoyned and disjoynted : the inward communion joyns the body to the head , and i bless god that in that respect there can be no disjunction ; t is dangerous to be a separatist from the first , but t is damnable to be a separatist from the second communion ; to communicate with gods most holy spirit in gods most holy word , is the most sure and ready way to communicate with the catholick church , aud that will keep us from being hereticks ; for no heretick , as such , doth communicate either with gods word , or with gods spirit . to communicate with the catholick church , is the most sure and ready way to communicate with christ himself , and that will keep us from being schismaticks ; for no schismatick , as such , doth communicate with christ either in his body or in himself . but still we must remember , that communion with the word , and with the church is nothing worth , without communion with christ , and with the spirit , and that will keep us from being hypocrites ; for no hypocrite doth communicate with christ and with his spirit , either in his word or in his church : and we have need , in these dangerous times , of all three cautions ; for never was there any heresie without a schism ; and seldome is there any desperate schism without most damnable hypocrisie . sect . vi. the catholick church properly so called , hath in it neither herereticks , schismaticks nor hypocrites ; but commonly so called comprizeth all those christians , who outwardly embrace the truth and worship of christ : that our own particular church ( keeping communion with the catholick ) requires our communion by the authority of the catholick church ; the authority and trust of particular national churches from scripture and councils : a sober and a pious resolution not to sin against the authority of the church by willfull schism , and the reasons of that resolution . the special number of right believing , ( and therefore righteously doing ) christians in all the several churches of the christian world , which communicate in all things wherein christians should , is alone truly and properly named the catholick church , because it consisteth of them only that without addition , diminution , alteration , or innovation in matter of doctrine hold the common faith once delivered to the saints , so that t is impossible for them to be hereticks ; and without all particular or private division or ●act●on retain the unity of the spirit in the bond of peace ; so that t is impossible for them to be either hypocrites or schismaticks ; they cannot be hypocrites because they have the spirit of god ; and they cannot be schismaticks , because they hold the unity of that spirit in the bond of peace . whence we may gather this negative definition of a true catholick , that he is such a one who is neither heretick , nor schismatick , nor hypocrite ; and this positive definition of a the catholick church , that it is such a number christians , as profess the faith of christ in verity , unity and sincerity ; in verity , and so are distinguished from hereticks ; in unity , and so are distinguished from schismaticks ; in sincerity , and so are distinguished from hypocrites : and this is the catholick church perfectly and properly so called ; and of this catholick church are those words of epiphanius to be understood at the end of colorbasii , or his thirty-fifth heresie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . my dove , my undefiledis but one , saith christ , ( cant. . . ) that is , his holy spouse , the catholick church ; called a dove , for her mildness , innocency , and purity ; and called undefiled for the perfect grace and knowledge she hath received from god through our saviour christ , by the holy ghost . but yet we must acknowledge , that the catholick church commonly so called , is of a larger signification then to express , and of a larger extension then to comprize only these choice and selected christians ; for all that outwardly embrace the truth and worship of christ , do make but one catholick church , for as much as they all concur in the outward profession of faith in the same common saviour , and in the outward use of those means of salvation which he hath appointed , though they neither profess the faith so incorruptly as it was taught , nor use the means so inoffensively as they were appointed . and this divinity , that all christians are incorporated into one body of christ , or one catholick church , hath been taught us by saint paul , who saith , that he might reconcile both ( jew and gentiles ) unto god in one body , eph. , . and again , that the gentiles should be of the same body , eph. . . that is to say , of the same body externally by the same word and sacraments , and of the same body internally by the same spirit of christ : wherefore the unity of this body of christians , as t is a visible body , is from one thing ; and as t is a mystical body , is from another : for the unity of the mystical body of christ , is only from the holy-ghost , joining all the members together , and each particular member to the head ; but the unity of the visible body of christ , is from one lord , one faith , one baptism , all the members of the church as t is visible , being to be discerned and known by this character , even by the outward profession of that truth , and by the outward use of those means , which christ their common lord and saviour hath instituted and ordained for their salvation . wherefore all men that have the profession of christs saving truth , and do practice the means of salvation , must be acknowledged to belong to one christian , or to one catholick church , as being sanctified by the profession of that truth , and the use of those means , though their ptofession be not so entire , nor their practice so exact as it ought to be : whence the apostle writing to the corinthians , though much over run with heresie and schism , yet writeth on this manner , vnto the church of god which is at corinth , to them that are sanctified in christ jesus , cor. . . for in that they were of the christian church by the outward profession of christs truth , and the practice of his commands , they were sanctified in christ jesus , though some of them were hereticks and denied the resurrection , others were schismaticks and denied the apostles authority ; for even hereticks and schismaticks though they do not hold in verity and in unity the entire profession of christs truth , yet are they of the christian church generally so called , for that truth which they do hold ; and as far as they remain parts of the true christian church , so far they may be a means of saving others either by preaching the word or administring the sacraments , though by reason of their heresie and schism , they themselves ( without repentance , ) are not in the state of salvation ; and surely we cannot reasonably think that there were neither hereticks nor schismaticks in the churches of ephesus , philippi , and colosse ; and yet the same apostle saith , to the saints which are at ephesus , ephes . . ▪ to all the saints which are at philippi , phil. . . and to the saints and faithfull brethren in christ , which are at colosse , col. . . in all which epistles doubtless saint paul writ to the visible body of the several churches , and sent his letters to the visible head of that body ( as saint john did his epistles to the angels of the several churches , rev. . : ) and yet he called them saints and faithfull brethren ; not that they were all really such , but that they were indeed called of god to be such ; and if they were not so in their own inward affection , t was their own fault ; he was sure they were so in their outward profession , and therefore might justly be so called ; it was their parts to make good that glorious title , not his part to forbear it : for they were indeed sanctified through the outward profession of christs saving name and truth , and therefore he could not in charity but think and say , they were also sanctified by the inward affection of the same : nor may any man suppose , that the apostle did send his directions and instructions to the mystical , but to the visible body of christ , unless he will say that the apostle intended to bring confusion into the church , which for its singular order , is called acies ordinata , a well ordered army , wherein not one man is suffered to be out of rank ; or that he intended to gratifie some proud contentious spirits , by laying such grounds of schism and faction as might breed strifes and quarrels about the right of church government unto the worlds end : for who can tell by looking in a mans forehead , that he is one of the mystical body of christ , having communion with him through the holy-ghost ? whence it will follow that those who are best conceited of themselves will violently invade , at least readily usurp , the government of others , and consequently pride and presumption will challenge universal jurisdiction : for they who have so much pride as to say they are more neerly linked in communion with christ then their brethren , have seldome so much piety as to make good that saying . wherefore it is safest for men to believe , that though the promises of grace chiefly concern the mystical ; yet the precepts chiefly concern the visible church ; for as much as christ hath intrusted that , both with the doctrine and with the means of salvation ; with the ministry both of his word and sacraments : for these are without question deposited with the visible church , though none are benefited by them , ( so far as to attain salvation ) but only those that are of the invisible church , or the mystical body of christ : but god the searcher of hearts , hath reserved the knowledge of the invisible church only to himself , and requireth all christians to join in communion with that visible church wherein they live , if so be that ▪ therein is preserved the outward sincere profession of gods truth and worship , and the right administration of his sacraments ▪ which is a condition not to be excepted against , unles we will deny men the use of reason ( there only where they most want it ) in the choice of their religion ; and yet allow it in the choice of their church : and think it enough for them to serve god according to the dictates of others consciences , when we are sure they shall be acquitted or condemned in the last judgement ▪ according to the dictates of their own : wherefore we must allow an outward sincere profession of gods truth , and word , and a right administration of his sacraments to the constitution of that visible church , which obligeth us to her communion as a member of the true catholick church ; and if we cannot make it appear out of the written word of god that our own church is faulty in either of these , we may not forsake her communion , since by vertue of these she is to us instead of the catholick church , and by authority of the catholick church , bindeth us to her communion : for if we acknowledge our church to be catholick in her profession , ( which we are bound to do unless we can prove the contrary ) we must also acknowledge her to be catholick in her obligation ; because where is unquestionable purity , there must be unquestionable authority , unless we will say that religion is a matter of indifferency , and leaves men at their liberty either to practice or to despise it , as they please . this was not the opinion of the primitive christians , of whom it is said , and they continued stedfastly in the apostles doctrine and fellowship , and in breaking of bread , and in prayers , acts . . they thought themselves bound to continue sted●astly in that communion wherein was a sincere profession of gods truth and worship , ( here expressed by doctrine and prayers , ) and a right administration of the sacraments ( here expressed by breaking of bread : ) and so must we likewise think our selves bound to continue stedfastly in their communion , who succeed the apostles in the publick exercise of the same religious duties , or deny that this scripture was written for our learning ; so that unless it be evident to us that the church wherein we live is faulty either in doctrine , or in prayers , or in administration of the sacraments , we may not recede from her communion without being guilty of schism and faction , and then saint augustine ( unless you will say fulgentius was the author of that book ) will tell us our doom , in these words , firmissime tene , & nullatenus dubites , non solùm omnes paganos , sed etiam omnes judaeos , haereticos , atque schismaticos , qui extra ecclesiam catholicam praesentem finiunt vitam , in ignem aeternum ituros , qui paratus est diabolo & angelis ejus ; aug. de fide ad patr. daph. c. . you must firmly believe , and in no wise doubt , that not only all pagans , but also all jews , and hereticks and schismaticks , who end this present life out of the communion of the catholick church , shall go into that eternal fire which was prepared for the devil and his angels . for he that willfully lives and dies out of the communion of his own church , being a true member of the catholick , lives and dies ( at least in the perverse disposition of his soul ) out of the communion of the catholick church , and consequently lives and dies in the state of damnation : so neerly doth it concern every christian not to break communion with his own church unadvisedly and undeservedly , ( for that is in effect to break communion with the catholick church ) but to try the spirits whether they are of god , and to know there is no warrantable disobedience of that command , keep the unity of the spirit in the bond of peace , unless it be evident , that the spirit is not of god ; and yet even in that case , men ought to be very cautelous and wary , that they so forsake the communion of the church , as not to disturb the peace of it ; for that was all that those seven thousand did , who bowed not their knee to baal , in the general defection of the church of israel , king. . . and that is all we are bound to do in the like case , if we will have gods mark set upon us to preserve us from wrath in the day of wrath ; for so saith the prophet ezekiel , set a mark upon the foreheads of the men that sigh , and that cry for all the abominations that be done in the midst thereof , sc . of jerusalem ; ezech. . . sighing and crying for those abominations we cannot help , is enough to discharge us from the guilt of them , and this may be done , if not without making of a noise , yet sure without making of any tumult . and this is according to saint augustines advice , misericorditer corripiat homo quod potest ; quod autem non potest , patienter ferat , & dilectione gemat atque lugeat , donec aut ille desuper emen det & corrigat , aut usque ad m●ssem differat eradicare zizania , & pal●am ventilare : ut tamen securi de salute sua bonae spei christiani , inter desperatos quos corripere non valent , in unitate versentur , auferant malum à seipsis , id est , ut in ipsis non inveniatur , quod in moribus aliorum eis - displicet . aug. lib. . contra parmen . cap. . let every man correct what he can with mildness ; and what he cannot , let him bear with patience : and let him sigh and mourn in love till god from above amend what is amiss , or at the harvest pluck up the tares , and blow away the chaff ; yet that christians who have a good hope , may without danger of their own salvation , live in unity among those desperate wretches whom they cannot amend ▪ let every man reform one , that he may not find that in himself which he dislikes in another ; this is the safest way for every particular man , to be sure not to be out of the communion of the catholick church , and yet not to be in the corruptions of his own church ; for he that sighs for the abominations , shews he loves gods truth ; and he that only sighs , shews he loves his neighbours peace : his love to gods truth will keep him in the actual communion of the catholick church ; his love to his neighbours peace , will not let him violate the communion of his own church , although he refuse to communicate in its corruptions : it is not to be doubted , but holy david , all the while he lived in sauls house , or was afterwards driven from jerusalem , was under the affliction and temptation of evil company ▪ yet he saith of himself , i have walked in my integrity , i have not sate with vain persons , neither will i go in with dissemblers ; i have hated the congregation of evil doers , and will not sit with the wicked ; and he thus makes good that saying , for thy loving kindness is ever before mine eyes , and i have walked in thy truth ; ( psalm . ) his communion with god , kept him from the corruptions of those unrighteous men he could not avoid , and kept him in the communion of those righteous men he could not enjoy ; though his conversation might be in gath , or ascalon , yet his communion was in jerusalem , ( when the ark was there ) as it is said , ver . . lord , i have loved the habitation of thy house , and the place where thine honour dwelleth . therefore make sure of thy communion with god , by faith and repentance and holiness of life , and doubt not of thy communion with his catholick church , though thou live amongst infidels or amongst such christians as are fallen into infidelity , and so having denyed the faith , are worse then those who never embraced it . for no private man is entrusted with the external communion of his own church , nor shall he be called to an account for the sins of it , if he partake not in those sins ; but he is intrusted with the internal communion of his own soul , and for that he must look to give a strict account ; to the maker and lover and judge of souls . but this admonition which only concerns private men , may not be extended to whole national churches , which have power given them of god to rectifie what is amiss among themselves either in doctrine or worship , or sacraments , and are accountable to god for not rectifying it ; so that if there be any notorious defect in either , much more in all of these , they that are not bound to obey other men , have no pretence of excuse if they obey not god , in ordering themselves exactly according to his known and undoubted word . and this is evident by saint pauls epistles to particular churches , and saint johns orders to the seven several churches of asia , to all which were sent distinct instructions and reproofs , which sheweth that every one of them was bound to follow those instructions they had received from god , ( without expecting new orders from some general superintendent over them all ) and was justly reproved for not following them . and this is the judgement of the catholick church in the first council of nice , in the sixth canon , which will have the priviledges and dignities , and authorities , of all churches inviolably preserved ; for so much is comprized in these few words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the same judgemen is again repeated and reinforced in the first council of constantinople , can. . which forbids the confounding of churches , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and leaves every several provi●ce by a synod in it self , to administer and order its own ●…s . the same is again more fully repeated and reinforced in the first council of ephesus , can. . which will have particular churches keep their own rights and priviledges , lest they should unawares lose the liberty purchased for them by the blood of christ : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the council of chalcedon , can. ▪ enjoyns provincial synods twice a year to rectifie and dispose all emergencies whatsoever in the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so we find this is the judgement of the catholick church in the four first general councils ; and therefore all the world is not able to prove this practice of our church to be anticatholick ; for i willingly pass by other churches in the case , with whom i am not bound to keep external communion , and plead only for this church where of god in mercy hath made me a happy member , though an unworthy minister ; for if saint paul would not judge those men that were without , much less may any of us judge those churches that are within : and truly it is enough for our satisfaction , and too much for our desert , that though other churches pretend more , some to the purity , others to the practice of religion , yet generally they have performed less ; though some rigid zelots press nothing so much as a circumcision of all rites and ceremonies ; other pharisaical professors can boast of the yoke which they have put upon the neck of their disciples , which neither we nor our fathers were able to bear ; yet we cannot find any sufficient reason why we should not answer them both in saint peters words , we believe that through the grace of our lord jesus christ , we shall be saved even as they , act. . . for we have this reason of our belief , because the grace of our lord jesus christ is truly and clearly set forth in the doctrine of this our church , ( t is our shame and sin , not our churches , if it be not also in our practice ) and saint paul hath taught us , that this is the doctrine which most constituteth ( and therefore most edifieth ) a christian church : for thus much do those words import to the colossians , and you that were sometimes alienated and enemies in your mind by wicked works , yet now hath he reconciled in the body of his flesh through death , to present you holy and unblameable , a●d unreproveable in his sight , if ye continue in the faith , grounded and setled , and be not moved away from the hope of the gospel which ye have heard , col. . , , ● . t is the churches part to preach unto us the hope of the gospel , or the doctrine of our being reconciled to god in christ ; where this doctrine is rightly published , accepted and maintained , there is without doubt a true christian church ; there is communion with christ ; and if he will present us holy , unblameable & unreproveable in his sight for continuing in this faith grounded and setled , we can have little cause , but no excuse , for leaving that church whereinis the profession of this faith : for as every particular christian church may lawfully preserve its own liberty against the incroachment of other chuuches , so it must necessarily preserve its authority against the insolencies of its own people : the case is notorious concerning vzziah , when he went into the temple of the lord to burn incense upon the altar of incense , that azariah with the priests withstood him , saying , it pertaineth not to thee uzziah to burn incense unto the lord , but ▪ to the priests the sons of aaron that are consecrated to burn incense : go out of the sanctuary , for thou hast trespassed , neither shall it be for thine honour from the lord god , chron. . , . and great is the approbation which the spirit of god giveth to this azariah for so doing , saying , he it is that hath executed the priests office in the temple , chron. . . as if none had been high priest but he , who so couragiously maintained the authority of the priest-hood ; and this is r. davids gloss upon the words : he was not the first priest of solomons temple , for that was zadok ; nor was he the only high priest , for there were many others , both before and after him ; but our rabbies say , because he gave his mind to the holiness of the temple , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and would not let uzziah offer incense , therefore it is said , he it is that executed the priests office , because he was most zealous for the glory of the priest-hood ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so kimchi : it seems by the text , that officiating in the priests office without being a priest , was a profanation under the law ; and why should we think otherwise under the gospel , since those who now succeed them in the administration of publick worship , have obtained a more excellent ministry , by how much they are the mediators of a better covenant ? heb. . . for those words though spoken directly of christ , yet are proportionably true of the ministry instituted by him , who are surely the mediators of a better covenant , & therefore have obtained a more excellent ministry ; & consequently to invade their office , must needs be a more dangerous profanation ; and we see those who are guilty of it , are commonly even to this day , struck as vzziah was , though not with a corporal , yet with a spiritual leprosie , that infects more dangerously , though less discernably : and if their office may not be invaded without profanation , then much less may it be despised & opposed without irreligion . for god gave all the authority belonging to the ministry of the new testament , to our saviour christ , and he gave the same to his apostles , with power and command of giving it to others after them to the worlds end ; so saith the text , john . . as my father hath sent me , therrs the authority of the ministry given unto christ , even so i send you , there 's the same authority given by him to his apostles , not only for themselves , but also for others ; for as christ was sent that he might send them , so were they sent that they might send others after them . thus saint paul saith for himself , according to the glorious gospel of the blessed god which was committed to my trust , tim. . . and he saith no less for saint timothy , i besought thee to abide still at ephesus , that thou mightest charge some that they teach no other doctrine . and again , this charge i commit unto thee , tim . . & . thereby acknowledging that he had received this trust not only to discharge it himself , but also to commit it to others that should discharge it after him : for this calling of ministers having been instituted for the perfection of the saints , for the work of the ministry , for the edifying of the body of christ , ( ephes . . . ) t is evident it must be continued as long as there shall be any saints to be perfected , or the work of the ministry to be performed , or the body of christ to be edified ; and as evident , that it may not be despised or opposed by any who will not put himself out of the communion of saints , or cut himself off from the body of christ : for the text is as plain as if it had been written with a sun beam , which saith , he that heareth you , heareth me ; and he that despiseth you , dispiseth me ; and he that despiseth me , dispiseth him that sent me , luke . . he that despiseth you that are sent by me , despiseth me that sent you ; and he that despiseth me that am sent of my father , despiseth him that sent me ; nor may we say that our ministers are not sent of god ; for how shall they preach except they be sent , doth now infer as well as then , that if there be no sending , there can be no preaching : either we must say that preaching ( and consequently praying and administring the sacraments , for there is the same reason of all ) is not gods work , or that those who lawfully do it , have gods authority for what they do : and if they have gods authority , how shall they not have my obedience ? saint pauls saith not only for himself and his assistants , but also for all that were to succeed him in his ministry , we were allowed of god to be put in trust with the gospel , thes . . . they have gods allowance or approbation , and may lawfully undertake the ministry of the gospel ; nay more , they have gods command or trust , and must necessarily discharge what they have undertaken : so the same saint paul , necessity is laid upon me , yea woe is unto me if i preach not the gospel , cor. . not speaking the words occasionally concerning his person , ( we must betray the authority of the scripture to say so , making it an imperfect rule to give us only momentary or occasional directions ) but doctrinally , concerning his calling ; and therefore this woe lieth ▪ upon all those that succeed him in the ministry , binding them to use their utmost endeavours , both by their preaching , and by their living , and by their dying to advance the gospel of christ ; or if they do not their duty , this woe lieth upon them ; and consequently if they do , it l●eeth ▪ upon those that oppose or hinder them ; for it is a clear case that our saviour christ hath in every nation of christendom entrusted his worship , and word , and sacraments , and what ever else directly concerns the salvation of souls , with some peculiar men , who must rather forgoe their lives then forsake their trust ; to whom he still saith , as he did to his apostles when he first gave them his commission , fear not them which kill the body but are not able to kill the soul , but rather fear him which is able to destroy both soul and body in hell , mat. . . they were not to fear mens killing if they did their duty , but gods killing if they did it not ; and least the world should think them hated of god , because they were by him exposed to all dangers , in another place , ( where he still deterreth them from fearfulness in discharging this trust , ) he calleth them his friends , and i say unto you my friends , be not afraid of them that kill the body , and after that have no more that they can do . but i will fore-warn you whom you shall fear , fear him that after he hath killed , hath power to cast into hell ; yea , i say unto you fear him , luke . , . they are to prefer the discharge of their trust above their lives , and shall not i prefer it above my humour ? shall i think that my saviour who hath bid me take him for an heathen or a publican that neglects to hear the church , will take me for a good christian if i my self be guilty of that neglect ? ( mat. . . ) i will then willingly acknowledge that those only to whom christ hath given the power of loosing and binding in heaven , are , in this respect , called the church ( for so the sequele of the context there requires ) and that if i hear not these , i shall be in his account but as a heathen or a publican . for this is the church which god hath in this nation , entrusted with the blood of his son , with the dictates of his spirit , and with the souls of his people ; and i must hear this church as i would have the benefit of his sons blood , as i would have the instructions of his holy spirit , and as i would not forfeit the salvation of mine own soul. wherefore though the whole world turn round to a meer spiritual diziness , or reel to and fro and stagger like a drunken man , yet this shall be the sober resolution of my soul ; i will not sin against that authority which god hath set over me . he hath called his ministers his friends , i will not call them mine enemies least i put my self out of his friendship : i find that god the father , son and holy-ghost hath set them over me , and how shall i answer it to this blessed trinity , if i oppose my self against them , or rather set my self over them ! t is st. athanasius his observation , ( ath. lib. de communi essentiâ patris , filii & sp. s. ) that the election of ministers in gods church , is , in the book of god , equally attributed to all three persons of the holy and blessed trinity : saint paul attributeth it to god the father , cor. . . god hath set some in the church , first apostles , secundarily prophets , thirdly teachers , &c. again , the same s. paul attributeth this work to god the son , eph. . . and he gave some apostles , ( sc . he that had descended into the lower parts of the earth , and was now ascended into heaven ) and some prophets and some evangelists , and some pastors and teachers : and lastly the same saint paul attributeth the choice of ministers to god the holy-ghost , acts . . take heed unto your selves and to all the flock , over the which the holy-ghost hath made you overseers ; god the father , son and holy ghost hath made them my overseers , and shall i strive to make them my underlings ? and what shall i answer at the last day to this god whose authority i have contemned , and whose power i shall not be able to resist , when he will call me to an account , and pronounce against my soul , and execute upon it the sentence of eternal dammnaton for my contempt ? he hath said expresly , obedite praepositis vestris & subjacete eis , heb. . . obey them that have the rule over you , and submit your selves ; for they watch for your souls as they that must give account , that they may do it with joy , and not with grief ; for that is unprofitable for you : there are some certain men that have charge of the peoples souls , and are accordingly to give an account of that charge : those are here called their rulers or leaders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their captains to train and lead them under christs banner ; a word of great humility in regard of their communion with them , in the same christian duties and combates , but a word of great authority in regard of their command over them ; in so much that gregor . nazian . in the first of his steliteuticks calls the ministers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the order of those that govern ; and the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that are under that order of government , or those who are to be governed : the one are set over , the other are set under by the power of god the father , by the wisdom of god the son , and by the goodness of god the holy-ghost : so that to disturb and to destroy this order , is little less then to proclaim enmity against the eternal power , and wisdom and goodness of god ; this is reason enough why we should obey , because god the father , son and holy-ghost hath made them our rulers ; but yet the words enforce another reason of our obedience , because they watch for our souls : and are accordingly called watch-men in the text , son of man , i have made thee a watch-man to the house of israel , therefore hear the word at my mouth , and give them warning from me , ezek. . . speculatorem dedi te ; speculator qui est aliis vice oculorum , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith calvin upon the place . a watch-man is one who is to others instead of eyes , that is an overseer or a bishop : we find here god hath divolved to him a double trust ; here is verbum commissum , animae commissae ; gods word is committed to his care , and mens souls are committed to his cure ; he is entrusted with gods word , hear the word at my mouth ; and he is entrusted with his neighbours souls , give them warning from me : his office was instituted meerly for the glory of god , and the salvation of men ; and i cannot oppose it , but i must be an enemy both to god and man ; and if i be an enemy to gods glory here , how shall i hope to enjoy it hereafter ? if i oppose the salvation of others , how shall he that came to be their saviour , take a care to save me ? for i do what is in me to trample his blood under my feet ; and how can i hope that he should sprinkle it upon my soul ? nor may i say that these texts were only occasional , or this trust was only temporal , such as concerned the prophets and apostles , but not others after them , unless i will moreover say ( which in truth i am afraid to think , ) that god hath now a less care then he had then both of his own glory and of our salvation ; both of his own word , and of our souls . these spiritual watch-men were as necessary in saint pauls time as in ezekiels , and in our times as then ; and consequently they are to us , what the prophets were to the jews , or the apostles to the primitive christians , saving only their extraordinary commission and endowments : ezekiel was to give warning to the jews , and saint paul was to give warning to the gentiles for so himself saith , whom we preach , warning every man , and teaching every man in all wisdom , that we may present every man perfect in christ jesus , col. . . and our watch-men are now to give warning unto us , by vertue of the same commissions , and therefore saint paul speaketh in the plural number , saying , whom we preach , comprizing the whole body of the ministry ; wherefore also he saith warning every man , and that we may present every man ; which was impossible for himself alone , and indeed for all the preachers of his time , because there were to be infinite sucessions of men , which could not be their auditors ; whereby it is evident , that as long as there shall be men to be warned , and taught , and presented perfect in christ jesus , so long there must be preachers to warn and teach and to present them : whose duty and office is accordingly here described ; . in the nature of it , to warn and to teach ; not only to deliver sound doctrine which is teaching , but also to apply it by particular exhortations according to the capacities or wants of theit auditors , which is warning or admonishing : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , putting your mind to theirs , that they may understand what you say , not soaring aloft in sublime speculations above their apprehensions : or putting the truth into their minds , as they are able to receive it . . in the object of it , every man , excluding none from the benefit of their ministry , who desire to be taught or to be warned , though more particularly including those of their own pastoral charge ; in which respect clemens alexandrinus his gloss may be admitted , who saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , warning and teaching the whole man , that he may be purified both in his body and in his soul . . in the manner of it , with all assiduity and industry , for so the participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do set forth not only continued , but also multiplyed acts . . and lastly , in the end of scope of it , which is to bring men to the communion of christ , that so they may be presented to god as perfect , having that perfection in their saviour , which they have not in themselves . wherefore we cannot deny , but as we still need the warning , so we still need the watchmen ; and we must confess that watchmen of gods own setting up , may not be disturbed or displaced , till himself be pleased to put them away , or to pull them down ; and sure we are , that will not be till we shall no longer need them . and if the watchmen are bound to give the warning , then questionless the people are bound to take it when it is given : for it is plain the text said , obey them that watch for your souls , ( heb. . . ) before the civil magistrate was yet christian , to force men to that obedience : nay indeed , while he was yet heathen , to deterre them from it , and to persecute them for it ; so that the fifth commandment obligeth me to obey those whom god hath set over me in spirituals , no less then those whom he hath set over me in temporals : and i may no more forsake the church to set up a new religion , then i may forsake the state to set up a new government : for my obedience is due to both as a moral debt by the necessity of justice , since i am as much obliged to my spiritual father for the care of my soul , as i am to my civil father for the care of my body ; and therefore i can no more withdraw my duty from the church , then i can from the common-wealth : nor may i go out of my nation to look for a head of the church , any more then to look for a head of the state , since the fifth commandment obligeth me equally to the church and to the state ; and i ought to be as much afraid of schism , which is a sedition against the church ; as of sedition , which is a schism against the state : sure i am , if i will be a true gospeller , i must see that my conversation be such as becometh the gospel of christ , and that 's a conversation which requires unity no less then verity ; unity of spirit , no less then verity of faith : so the apostle advising the philippians that their conversation should be as becometh the gospel of christ , sheweth them in the next words wherein consisteth that conversation , saying , that ye stand fast in one spirit , with one mind , there 's the vnity ; striving together for the faith of the gospel ; there 's the verity , phil. . . he permitteth not the pretence of verity to break the bonds of unity ; for he saith striving together , ( not striving one with , or against another , ) for the faith of the gospel : their concord and communion was to be the credit of their religion , not the pretence of religion to be the bane of their communion : he accounts it as necessary to their salvation that they should stand fast in the same unity , as that they should strive for the same verity : that they should stand fast in one spirit , with one mind , as that they should strive for the faith of the gospel : this is the true way to set up christs discipline ; for himself hath said , by this shall all men know that ye are my disciples , if ye have love one to another , john . . as we are made christs disciples by the verity of our faith , so we are known to be his disciples by the unity of our love : and if we desire to set up his discipline , we must take a course that men may know we are his disciples : which they cannot do unless we have love one to another ; and surely factions , divisions , strifes , contentions , are very ill arguments , and worse evidences of love : so that i cannot be a schismatick in with-drawing my love from christs church , but i must be a piece of an atheist in withdrawing my love from christ himself , as refusing to be accounted his disciple : this makes saint paul come like clypei dominus septemplicis ajax , holding out a buckler with no less then seven folds in it to keep off all the assaults of schism ; saying , . there is one body , that is , one catholick church of christ , whereof we are all members that profess our selves to be christians . . one spirit , to quicken and enliven that body . . one hope of immortality to comfort and confirm it . . one lord , ( to wit our saviour christ ) that hath purchased , and doth claim it . . one faith , to feed and nourish it . . one baptism , to wash and cleanse it . . one god and father of all , to rule and govern it , ( eph. . , , . ) so that i dare no more be a schismatick , then i dare think to divide this one body , to multiply this one spirit , to falsifie this one hope , to renounce this one lord , to forsake this one faith , to despise this one baptism , to deny this one god ; for i must be zealous to maintain this christian communion in its authority , that i may be so happy as to enjoy it in its excellency . cap. ii. christian communion in its excellency . sect . i. the excellency of christian communion , because of its large extent , as reaching to all christians , though of different perswasions , and professions . the christian church is truly catholick , in that it comprizeth all true believers , of what nation ▪ sex , age , or condition soever ; for god acknowledgeth them all for his children , by faith in christ jesus ; so saith saint paul. gal. . , . for ye are all the children of god by faith in christ jesus ; for as many of you as have been baptized into christ , have put on christ : so that whosoever believeth in christ , and is baptized in his name , must be acknowledged a member of the christian church ; whether he be jew or greek , bond or free ; which was not so before christs coming in the flesh ; for then it was said only of the jews , ye shall be my people , and i will be your god , jer. . . but since our blessed saviour hath broken down the partition wall , god hath called to himself a people , not of the jews only , but also of the gentiles ; and it hath come to pass , that in the place where it was said unto them , ye are not my people , there they are now called the children of the living god , rom. . , . those whom god calls his sons , how shall we not call our brethren , unless we will deny him to be our father ? whence it must follow , that christian communion is of as great a latitude or extent , as is the christian church , according to that of saint paul , ye are all one in christ jesus , gal. . . having said before , ye are all the children of god by faith in christ iesus , to shew they were of the same christian church ; he now saith , ye are all one in christ jesus , to shew they were also of the same christian communion . and this principle we may not gain-say , if we will acknowledge the excellency of ▪ true christian communion : for it cannot be so excellent if it ▪ depend on man , as if it depend on god ; if it depend on christs . vicar , as if it depend on christ himself ; if it be confined to one party of christians , as if it be extended to all ; for undenyable is that rule in reason , bonum quo communius , eo melius , every good the more common it is , the better it is ; and much more undenyable is it in charity , when it is applyed to our christian communion : for it is against the nature of god to be under a restraint or a monoply . god the fountain of goodness is an universal good ; he is good unto all ; and every other good , the more it partakes of his goodness , the more it partakes of his universality , and is the more diffusive of it self , being good only to it self whiles it is not diffused , and therefore diffusing it self , that it may also be good to others . much more is this to be seen and confessed in the good of christian communion , which is therefore good because it is a common good , and may not be abridged of its community , without being also abridged of its goodness . saint paul will have us if it be possible , to live peaceably with all men , rom. . . therefore much more with the best of men , with christians , who have the name , the word , the image , the spirit of christ ; with all men we must keep an external and civil , but with christians we must moreover maintain an internal and spiritual peace . our hand is bound to the good behaviour in regard of christs enemies , but our heart is so bound in regard of his servants . we may not break the outward peace with those that persecute him ; much less may we break the inward peace with those that love him : there is a great difference betwixt our civil and our christian conversation or communion : the civil depends upon the body , and is accordingly confined to time and place ; but the christian depends chiefly upon the soul , and therefore may be extended as far as the souls apprehension and affection , to know and to love the truth ; whence saint john saith to that elect lady , whom i love in the truth , and not i only , but also all they that have known the truth ( though they had not known her ) for the truths sake which dwelleth in us , and shall be with us for ever , john . . as far as truth and love do extend , so far extends our christian communion , the foundation whereof is truth , the building whereof is love . communio spiritualis , est in consensu vero vel interpretativo ; spiritual communion consists either in an explicit or an implicit consent with other christians , ( alensis par . . qu. . m. . ) which as i may not afford to any christians as they abide in errour , so i may not deny to any christians as they embrace the truth : for wherever the truth is , it calls for my interpretative or virtual consent , not to deny or gain-say it ; and where i know it to be , there it calls for my actual and explicit consent to love and follow it ; i may not turn donatist , to confine the spirit of truth ; nor may i turn familist to confine the spirit of love ; for as it cannot be denyed but that the spirit breatheth where it listeth ; so it may not be disputed , but i must love wheresoever the spirit is pleased to breath ; either i must deny the spirit of truth to breath upon all those christians that are not of my profession ; or the spirit of love to breath upon me , if i will not allow them to be of my christian communion ; so that i must first limit and confine the catholick church , before i can limit and confine the communion of saints ; for as is the church , so is the communion , if the one be catholick , the other is so too : if i will make a particular christian communion , i must make a particular christian church , and consequently make that two articles of my faith , which christ and his apostles have made but one , even , the holy catholick church , the communion of saints ; saint john the beloved disciple loved for the truths sake , and so must i ; where god hath not denyed his truth , there may not i deny my love : if there be such a christian church in the world which i cannot well love for its own sake , yet even that church must i love for the truth sake ; as far as it hath my saviours truth , so far it must have my souls love ; and though that church may most justly claim my love , which hath most entirely christs truth ; yet no christian church , but may in some sort claim it , since no christian church but hath christs truth , by which it is made christian . some have this truth mingled with many and gross errours : but god forbid that the tares which the enemy hath sowed , should make me out of love with that good seed , which i know came from christ himself : for why should i be alwaies looking on the mote in my brothers eye , and not rather see the beam in mine own ? to his own master he standeth or falleth , and god is willing to make him stand ; why should i be willing to make him fall , or to keep him down ? if i would look on the christian , not on the man , i should account him a brother , whom now i think an enemy ; for what he is in christ is most amiable , though not what is he in himself : god looks on me in christ to love me , and why should not i so look on my brother to love him ? gods love in christ towards me covers a multitude of my sins , and why should not my love in the same christ towards my brother cover a few of his mistakes ? sure i am my saviour hath made charity a necessary condition to the forgiveness of my sins , and therefore i must willingly cover my brothers faults , or i cannot hope that god will cover mine . if i will needs lay open his miscarriages to my sight , i shall but lay open mine own miscarriages to the sight of god ; for he that cursed cham meerly for not covering , will certainly never bless me only for discovering , either my fathers or my brothers nakedness ; i cannot judge him , but i shall bring my self into judgement ; and therefore i must pass by his faults , as i would have god to pass by mine ; this is such a truth as no christian can deny , and therefore none should contemn ; yet is this truth most of all contemned by christians , whiles each particular church more stomachs at a man for not being one of her members , then she rejoyces for his being a member of christ ; hence those outragious invectives and impious calumnies of one christian church against another , whiles they all had rather contribute to their own unnecessary differences as men , then to their necessary concord and agreement as christians ; each particular church so labouring to advance and enlarge her own communion , as in effect neglecting and confining the communion of christs catholick church . whereas it is most evident by saint paul , that there is neither greek nor jew , circumcision nor uncircumcision , barbarian , scythian , bond nor free ; but christ is all and all , col. . . that is , all true believers promiscuously without any distinction or exception of place or person , do belong to the communion of christs catholick church ; and accordingly the same apostle sets all christians a rule , how infallibly to compass , and inviolably to hold this communion , saying , put on therefore as the elect of god holy and beloved , bowels of mercies , kindness , humbleness of mind , meekness , long-suffering , forbearing one another and forgiving one another , if any man have a quarrel against any , even as christ forgave you , so also do ye , ver . , . how many vertues are here joyned together , the least whereof , if put on in bowels , ( that is sincerely and without hypocrisie , ) will not let us break communion with any christian ? for here is mercy to pitty him , kindness to recall him , humbleness to yeild to him , meekness not to provoke him , long suffering to forbear and to forgive him , when we have a just quarrel , and therefore much more not to make a quarrel against him , when we have none : and all this is enjoined , as we would be the elect and beloved of god , or thought zealous to follow the example of christ , who hath forborn and forgiven us much more , then we can ( for his sake ) forbear or forgive our brethren : these virtues will make us zealous in compassing our christian communion , and one more follows these which will make us as zealous in keeping it ; and that is charity , of which it is said , and above all these things put on charity , which is the bond of perfectness , ver . . charity is the bond of perfection in regard of our souls , in regard of our operations , and in regard of our communion ; making our souls perfect , by uniting and binding them together in christ , that every one may enjoy the perfections of all ; making our operations perfect , by uniting & binding them together for christ , that all may tend to his glory as if they were but one ; and making our communion perfect by uniting and binding both our operations and our souls , together with christ ; for our communion in neither is perfect , till both be joyned with him who is the author of all perfection : for as in the natural body of man , the perfection thereof consisteth very much in the communion which the several members have with themselves , but much more in the communion which they all have with the soul ; so in the mystical body of christ , the perfection thereof consisteth very much in the communion which good christians have with one another , but much more in the communion which they all have with christ : it is their great glory and bliss that they all have in effect one common soul , but their far greater glory and bliss that they all have in truth one common saviour : and indeed they first meet in him before they meet in one another ; quae in aliquo tertio conveniunt , ea inter se conveniunt , is not only consequently but also causally true ; not only if two or more agree in a third , they agree in themselves ; but also , because they agree in a third , therefore they agree in themselves : thus the two extreams in a syllogism are joyned both together in the conclusion , because they were both joyned before with the same middle term in the premises ; so is it with men of different and disagreeing perswasions , because they rightly agree in medio termino , in one and the same mediator , they cannot but agree among themselves : and as it is a rule in logick or in reason , si medium in premissis rite collocatur , duo alii termini non possunt aliter quàm recte disponi ; if the medium be rightly placed , the two extreams cannot be placed amiss ; so is it in religion , if our mediator may but have his due place and order amongst us , there will be no fear of our own being out of order amongst our selves : hence that eulogie of the first christians , and all that believed were together and had all things common , act. . . they were not so together in their persons , as to be asunder in their affections ; and therefore we must interpret this verse from the first , and say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were all with one accord in one place , or with one mind and soul ; they were unanimously met together as well as personally , they were in one mind as well as in one place ; and so will all true believers to the worlds end ; nay , they will meet in one mind , when they cannot meet in one place ; for they are all joyned together as it were in one common soul , though not as men , according to averrois his phansie , who said there was but one numerical intelligent soul which assisted all mankind ; yet as christians , according to saint pauls divinity , with one mind and one mouth glorifie god , rom. . or perfectly joyned together in the same mind and the same judgement , cor. . . or , being of one accord , of one mind , phil. . . and in this respect they have also all things common ; for though we may not allow an external community of goods and bodies to the confusion of humane property and society , yet we must allow an internal community of affections and souls to the exercise of christian love and charity : for if that rule be true of the outward or carnal man , homo sum , humani à me nihil alienum puto ; i am a man , and think nothing belongs to a man but belongs to me ; then much more is it true of the inward and spiritual man , i am a christian , and think no prosperity or adversity can happen to any christian , but the same happens to my self : for this is according to the example of christ , who said unto saul , i am jesus whom thou persecutest , act. . . thinking the injuries done unto his members as done unto himself ; nay , it is according to the precept of christ commanding us to think so to ; wherefore he saith , rejoyce with them that do rejoyce , and weep with them that weep ; be of the same mind one towards another , rom. . , . bidding us be of the same mind , that we might be of the same affections , and have the same joyes and the same sorrows : this contemplation should indear it self withall christians to remember , and much more to practice it ; for then all outrages in words and deeds , which are now so scandalously heightned , would be peaceably composed , because every one would look upon anothers injury as his own , and consequently would be afraid of wronging his brother , that he might not wrong himself : thus would the peace of god rule in all our hands and tongues , if it did first rule in all our hearts , which is also required as the cheifest means whereby to preserve christian communion , and let the peace of god rule in your hearts , to the which also ye are called in one body , and be ye thankful , ver . . where the apostle exhorteth us to christian unity and concord for three reasons : first , because god is the author , and lover of it , whence it is called the peace of god ; and we may be amazed to see that men should say in their dayly prayers , deus author pacis & amator , o god which art the author of peace , and lover of concord , and yet not love it themselves : secondly , because it is a badge , or rather an ingredient and part of our christian calling , whence it is said , to the which also ye are called in one body ; that as there is no schism in the body , but the members have the same care one for another ; and whether one member suffer , all the members suffer with it , or one member be honoured , all the members rejoice with it ; so it might also be with us now we are the body of christ , and members in particular , cor. . . for christ hath called us to be of one body ; and how then shall we not be of one mind ? thirdly , because it is an expression of that thankfulness which we owe to god , for giving us that peace , which this world , were it never so quiet , could not give , and be it never so quarrelsome , cannot take away ; whence it is said , and be ye thankful ; to wit for that peace of a good conscience here , and a blessed eternity hereafter , which christ hath purchased for you , of which the same apostle speaketh , rom. . . therefore being justified by faith we have peace with god , through our lord jesus christ ; we can never be truly thankful for that peace of god which our blessed saviour hath purchased for us , unless we labour earnestly to have peace one with another : nor may we pretend that the love of truth makes us to have but little regard of peace ; for the apostle supposeth that peace and truth may very well be joyned together in our conversation , in that after the command for peace , he giveth the command for truth ; and first saith , let the peace of god rule in your hearts , and after that , let the word of christ dwell in you richly in all wisdom ; he first requireth the peace , and then the truth , inverting the order by confirming the authority of the prophet zachariah , who first requireth the truth , and then the peace ; therefore love the truth and peace , zach. . . for as it is an undeniable argument , that the tenth commandment of the decalogue cannot fitly be divided into two several precepts , because the order of the words being changed in exodus and in deuteronomy , it could not be known which of the two precepts were to be set down first ; for exod. . . first is forbidden the desire of our neighbours house ; but deut. . . first is forbidden the desire of our neighbours wife ; so that in both places is forbidden but one inordinate desire in regard of the act , though two in regard of the object ; and consequently both inordinate desires come under one and the same precept , or we must be posed to shew which of the two prohibitions makes the ninth , which makes the tenth commandment ; so is it in this command of loving peace and truth , the prophet first names the truth , the apostle first names the peace , that we not knowing which of the two we are bound to follow first , might be the more industrious to follow both , being as much afraid of forsaking the peace to follow the truth , as of forsaking the truth to follow the peace ; for that we can do neither , but we must invert the order , and pervert the intent of gods command ; which yet more plainly appears from the words of the same apostle saint paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eph. . . speaking the truth in love , or doing the truth in love , for so the vulgar latine veritatem facientes in charitate ; we may render the words , be ye true in love , shew your selves true men , in that you are charitable men ; for here is plainly but one precept for the exercise of both virtues , to shew we cannot be defective in the love , but we must also be defective in the truth ; i will then be as zealous for christian love , as for christian truth , and not think i can do my saviour good service , whilst i am so intent upon the truth of his religion , as not to regard the peace of his communion ; communicant and christian , must be to me terms convertible ; as far as reacheth the christianity , so far also reacheth the communion ; for he that is a good christian doth communicate with christ ; and how can i exclude the one without excluding the other out of my communion ? what is truly christian in the worst of christians is lovely for christs sake ; and though i exceedingly rejoyce in old simeons happiness to take my saviour from the arms of a pure virgin church , as he did from the arms of his pure virgin mother , luke . yet i will not run from him , if i find him talking with a woman of samaria , revealing himself to her that liveth in the state of incontinency , john . it shall be my desire to meet with him dayly in mine own church that is not defiled either with superstition or with faction ; but it shall be my joy to meet with him in any other church , though she be actually defiled with both , and run a whoring after her own inventions : for i may not refuse to communicate with any church in that wherein she is truely christian , unless i will venter to divide and separate from christ himself : wherefore i will communicate with all christian churches , as far as they are so , in the disposition of my soul , though i cannot in the presence of my body ; so shall i be sure neither to be a schismatick in a church that is truly catholick , and moreover i shall be a catholick in a church that may be guilty of schism ; animus catholicus in ecclesia schismatica , is in my account a better temper then animus schismaticus in ecclesia catholica ; i had rather have a catholick spirit in a schismatical ▪ church , then a schismatical spirit in a catholick church ; for the one is an antidote to allay the poyson i meet withall , the other is able to turn an antidote into poyson . to have a catholick spirit in an anticatholick church may keep me a true catholick in the communion of schismaticks ; but to have an anticatholick spirit in a catholick church , will make me a schismatick even in the communion of saints . therefore christianus catholicus , christian catholick is the title i desire to assume , and will labour to justifie ; the one may be as my proper , the other as my common name ; the one shewing what i am in my person , the other shewing what i am in my communion . for i cannot but think lactantius his pen borrowed inke from heaven , when it dropped down this admirable observation , christiani esse desierunt , qui christi nomine amisso , humana & externa vocabula induerunt ; lact. de vera sap . cap. . they have left off to be christians , who have left off the name of christ , that they may call themselves by other mens external names : for indeed all other names are notes and causes of division , t is only the name of christ is the note and cause of communion amongst christians : this is truely the voice of a dove that hath no gall , and me thinks i see the holy ghost still appearing in this dove : sure i am there is none other name under heaven given among men whereby we must be saved , but only the name of christ , acts . . and why should i then either desire a name that cannot shew my religion , or desire a religion that cannot bring me salvation ? sect . ii. the excellency of christian communion as holding of christ , and fom him having immortality , piety , verity , and charity ; and of the proper place , company , and author of this communion . the communion of men is frequently broken off by faction in their life ; or necessarily broken off by dissolution in their death ; but the communion of christians is altogether indissolvable ; for it endures no faction to separate the members from the body , it incurs no dissolution to separate the body from the head : other communions are cut off and destroyed by by death , but this is confirmed and enlarged by it ; and the reason is , because he is the head of this communion who is the first born from the dead : so saith saint paul , he is the head of the body the church , who is the beginning , the first born from the dead , col. . . and indeed this is the greatest excellency of our christian communion , that it not only begins , but also continues with christ , and that in his twofold exa●tation , in his exaltation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he had by nature , as the beginning , coaeternal and coaequal with his father ; and in his exaltation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he had by dispensation , as the first born from the dead , col. . . an excellent communion indeed that is grounded upon eternity , both à parte ante , for he is the beginning ; and à parte post , for he is the first born from the dead , col. . . and such is the communion of all good christians with christ , ( and surely no other can have communion with him ) for they were joined with christ in one election before the beginning of the world , ( as he hath chosen us in him before the foundation of the world , eph. . . ) and shall be joined with him in one salvation after the end of it : ( father , i will that they also whom thou hast given me be with me where i am , that they may behold my glory which thou hast given me ; john . . ) the first communion we have with our saviour as he is the beginning ; the second as he is the first born from the dead ; hence it is that the apostle saint paul so exceedingly labours in all his epistles , first to make us sensible of , then to make us thankfull for this great mercy . for this method he observes in all his epistles , making it his business first to shew us the blessings we have in christ then to exhort us to the practice of true christianity : but more particularly in those epistles which he writ in his captivity at rome , immediately before his death , which he purposely divideth as it were into these two parts , one of doctrine , another of application ; as for example , in his epistle to the ephesians he spends the three first chapters wholly in doctrine , declaring the benefits we have by christ and the three last chapters wholly in application , exhorting us to shew our selves dutifull and thankfull christians : so again in his epistle to the colossians , all his labour in the two first chapters is to shew us what blessings we have in christ , what prepared in our election , what exhibited in our redemption , what consummated in our salvation ; and in the two last chapters , what thankfulness we are obliged to for so great blessings , exhorting us accordingly by all holiness of life , that we may approve our selves to be truly thankfull : in both which arguments he is so zealous that he takes many whole sentences out of his epistle to the ephesians , and repeats them again ( though a little shorter , ) in his epistle to the colossians , as neither afraid to pen his sermons , though he preached by the spirit , nor yet to preach the same sermon twice ; for in truth his epistle to the colossians is little other then an epitome or compendium of that to the ephesians : he had heard by epaphras that the colossians were setled and established in the communion of christ , ( cap. . vers . . ) and that made him write this epistle to keep them still in that communion : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith sain chrysost . saint paul writ three epistles to those churches which he had not then seen , that to the romans , that to the hebrews , and this to the colossians , which church it is probable he never saw at all , and accordingly professeth he had a great conflict for them , because they had not seen his face in the flesh ; col. . . his intent was to shew he would be with them in his affection , though he could not be with them in his person ; accordingly he gives this reason for his writing to the colossians ( which may likewise serve for his writing to those other churches ) that though he was not one of their company , yet he was one of their communion , saying , for though i be absent in the flesh , yet am i with you in the spirit , joying and beholding your order and the stedfastness of your faith in christ , col. . . he openly professeth himself one of their communion , yet i am with you in the spirit , and sheweth the cause why he was so willing to communicate with them , because of their order and the stedfastness of their faith in christ . good god what a strange course have we taken of late to make all good christians ( which are and must be of saint pauls mind , ) to abhor our communion , who neither care for order nor for stedfastness ; but instead of order , do embrace confusion ; instead of stedfastness do eagerly pursue inconstancy : who neither have order in the practice , nor stedfastness in the profession of our religion : who pretend to faith in christ , but shew no stedfastness in our faith ; so that t is much to be feared we have no true faith in him , and consequently no true communion with him ! did we indeed look upon our saviour as the beginning , we would begin in his fear , and in his faith , ( not in our own phansies , and much less in our own factions ) that we might live to him ; did we look upon him as the first born from the dead , we would go on in his favour that so we might at last die to him , and through him be made partakers of a joyful resurrection from death to everlasting life . this would we all do if indeed we had communion with our saviour christ , and we would before and above all things seek to have communion with him , if we did rightly understand , or could sufficiently value not only the future but also the present excellencies of his communion ; for what excellency is there not to be found here , and not to be expected hence ? he is the beginning , that 's ground for christian piety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to begin with god , or else we must begin without our beginning : he is from the dead ; that 's ground for christian verity , no religion in the world teaching this truth of the resurrection , but only the christian , and that teaching it as the consummation of all other truths : and lastly , he is the first born from the dead , that 's ground for our christian unity or charity ; in that we are all under the same captain of our salvation , and therefore should upon no pretences fall into mutinies , and much less into outrages one against another : for that disciple who leaned in his masters bosome , and therefore probably knew most of his heart , plainly tells us we cannot have a share in the resurrection of this first born from the dead , or at least not know we have it , unless it be from our love to those that are to follow after him : we know that we have passed from death unto life , because we love the brethren : he that loveth not his brother abideth in death , john . . were it possible for any man to pass from death to life who loveth not his brother , yet it were not possible for him to know so much ; we know that we have passed , because we love ; therefore they who will not have this love , cannot have this knowledge , and indeed they cannot have this passage : for he that abideth in death , hath not yet passed from death unto life ; and he that hath not passed from death , hath not yet communion with the first born from the dead ; and consequently is no less destitute of piety and of verity then he is of charity ; i was willing to find out all these three heavenly virtues together in the apostles expression ; but sure i am i shall find them altogether in my saviours communion ; for without doubt therein is piety to keep us from being hypocrites ; verity to keep us from being hereticks ; and unity to keep us from being schismaticks or sectaries : agreeably to those three honourable compellations given to the colossians by saint paul , and in them to all good christians , the saints and faithful brethren in christ , col. . . saints , faithful , and brethren ; saints , from the piety , faithful from the verity , and brethren from the unity that is in the true christian religion ; wherein he is adored who is the beginning , author of the piety ; who is from the dead , author of the verity ; and the first born from the dead , ( to raise us all after him , ) author of the unity : i must now confess with saint chrysostome , that those of saint pauls epistles have something more of divinity in them , which were written in his bonds , ( as this was to the colossians , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , since i find both the grounds and the excellencies of all christian religion twice fully expressed in three words , once speculatively in those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beginning , first born , from the dead ; another time practically in those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saints , faithful , brethren ; i cannot hear those compellations of christ , the beginning , the first born , from the dead , but i think my self called to the blessed speculation of piety , verity and charity ; i cannot hear those compellations of christians , saints , faithful , brethren , but i must confess my self called to the more blessed practice of them ; since he is not a saint who is without piety , he is not faithful who is without verity , and he is not a brother who is without charity ; wherefore the best and readiest way to be a good christian , is , to have communion immediately with christ ; for by this means we shall be sure never to be destitute either of piety , or of verity , or of charity , to make us perfect christians , or of immortality to make us happy christians , but in the midst of hypocrites we shall have piety , in the midst of hereticks we shall have verity , in the midst of schismaticks we shall have charity , there is our purchase ; in the midst of death and destruction we shall have immortality , there is our happiness . in the midst of life we be in death as men , but in the midst of death we be in life as christians ; and for this cause i conceive the church did more peculiarly enjoyn communions at easter , because then she did more especially commemorate the resurrection of christ ; thereby putting us in mind , that if we did indeed communicate with him , we should not only be partakers of his piety , verity , and charity , but also of his immortality ; and be not only strengthened against the errours of our life , but also against the terrours of our death . for through his blessed resurrection , even the grave it self hath teemed to eternity , and is become a second eve , to be called the mother of all living , at least in respect of the true life , that is to say , the life everlasting . for by vertue of this first-born from the dead , corruption it self is become a father , and the worm is become a mother , to bring forth children to incorruption , and to immortality : so that what was holy jobs complaint , i have said to corruption thou art my father , and to the worm thou art my mother and my sister , ( job . . ) must be our joy and triumph ever since that text hath been verified , thou wilt not leave my soul in hell , neither wilt thou suffer thy holy one to see corruption . for ever since that day , hath our corruptible put on incorruption ( in our blessed saviour ) and our mortal hath put on immortality : so that although we still carry about us mortality in our condition , yet we have already put on immortality in our communion : hence was the time between the resurrection and ascention of christ , antiently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as cedrenus calls that week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which zonaras calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith meursius ) partly for the historie , that our saviour abode in galilee altogether after his resurrection till his ascension , but much rather for the mysterie , the reason why he chose galilee for the place of his abode , and that is the signification of its name derived from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies joy and exaltation , or our english word glee ; that as the resurrection of christ was the greatest joy that ever came to earth , whose very dust by this new breathing of god the son , is the second time become a living body , never to die again ; so the place wherein it was demonstrated , and the time wherein it was celebrated , should be to mankind both of them remembrancers of everlasting joy . this was enough then to make all the world go to hierusalem , and hierusalem it self to go to galilee , that they might be joyful spectators of this great blessing , and more blessed partakers of this great joy , accordingly providing their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their songs and hymns of triumph in honour of our blessed saviour , who had thus overcame death , to open unto us the gate of everlasting life , and let us in to an immortal communion with himself the first-born of the dead , and with his holy angels , the first-born of the living . this is that communion the holy apostle recommendeth to our desires , and much more to our delights , when he saith , ye are come unto mount sion , and unto the city of the living god , the heavenly hierusalem , and to an innumerable company of angels ; to the general assembly and church of the first-born , which are written in heaven , and to god the judge of all , and to the spirits of just men made perfect : and to iesus the mediator of the new covenant , heb. . , , . as many words , so many excellencies of our christian communion , which is inchoate here in earth , and shall be consummate hereafter in heaven ; but i will reduce them all to three heads , the proper place , the company , and the author of this communion . . the proper place , is the church of god , here specified by three most honourable titles or compellations , mount sion , the city of the living god , the heavenly hierusalem ; three such titles as will make every sober , much more every religious man in love with the churches communion , as he would be in love with the stedfastness of mount sion , which cannot be removed ; with the holiness of the city of god , which cannot be defiled ; and with the happiness of the heavenly hierusalem , which above all things is to be desired ; for without doubt this christian communion with the church of christ is the safest and the plainest way to stedfastness , to holiness , and to happiness . . the company , and that is so good , that we cannot hope for better in heaven : for it consists of angels , and of the first-born in christ , whose names are written in heaven , and of god the maker , preserver and rewarder of these , and the judge of all that hate and oppose them ; with all these do we actually communicate in christs church whiles we are here on earth , with angels as the assistants , with good men as the members ; and with god as the president of this communion ; nay indeed , we actually communicate with more then these , for also with the spirits of just men made perfect ; so that if any just man go from hence out of our company , yet he goes not out of our communion : for we follow after him to heaven in our affections , though we still continue and remain here on earth , in our persons . . the author of this communion , and he is no other then the eternal son of god , the hope of men , and the joy of angels ; the support of earth , and the beauty of heaven , even jesus the mediator of the new covenant , who by his eternal priesthood offering up himself , hath fully expiated and taken away the sins of the whole world , and by his own death hath ratified and confirmed that testament in which he hath given us the inheritance of heaven ; 't is of his fulness we have all received grace for grace ; it is of his fulness we shall all receive glory for glory : it is the sprinkling of his blood which washeth away our sins contracted from our earthly parents : and which will present our souls without sin , before our heavenly father : so that we have great necessity earnestly to desire and constantly to embrace his communion , by whom alone we can hope to attain the sanctification of our souls here , and the salvation of our souls hereafter . cap. iii. of christian communion in its sincerity . sect . i. the sincerity of christian communion consists in this , that it gives all to christ : those christians justified that do so in their festivals ; the sabbatarians questioned for not so doing . the apostles new method of teaching christian divinity by interlining of prayers and praises , that christ might be the more glorified , and the christian religion the less adulterated . in other communions every one is like diotrephes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ready to challenge , if not to engross the preheminence to himself : but in the true christian communion , all are willing to give the preheminence wholly unto christ : and they have great reason so to do , and greater religion in so doing ; for they do but give unto him , what they have received from him ; that like as they have the preheminence among other men in being members of his body , so he may have the preheminence among them , in being acknowledged for their head : for his humiliation was very great in stooping down so low as to be joyned to them , and by the apostles express rule , phil. . his exaltation is to be correspondent to his humiliation : saint chrysostom thus expresseth his humiliation in that he descended to this communion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he who was above and above all things , was pleased to joyn himself with those below , that so he might be their head ; it was the psalmists admiration , who is like unto the lord our god , that hath his dwelling so high , and yet humbleth himself to behold the things that are in heaven and earth ? psalm . . it must be our astonishment that he humbleth himself , not to behold , but to guide and manage them ; that he humbleth himself , not to look , but to come down to heaven to be the head of angels ; not to look , but to come down to earth , to be the head of men : three great steps of humility in stepping down to this ▪ it was one great step for him to look down to heaven ; another great step to look down to earth ; but the third was far greater then both , to come down to earth , that he might there incorporate himself with men in one body , and so become their head ; and inspirit men with himself , as it were in one soul , that they might become his members : wherefore our enquiry concerning this , must needs begin in admiration , that our admiration may the better end in thanksgiving , according to saint pauls example , who after his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o the depth of the riches , concludes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to whom be glory for ever , amen . nay indeed according to saint pauls doctrine , for so he expresly saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that in all things he might be first , or that in all things he might have the preheminence , col. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith his most faithful interpreter , saint chrysostom . the first in heaven , as the beginning , the first in earth as head of the church , the first under the earth , as the first born from the dead . thus hath god ordained that our saviour christ should have the preheminence in all things , and in all places ; from whence we must conclude that the same is the duty , and ought to be the work of all that profess godliness , even to give all honour and glory to this son of man , whom the king of kings is pleased to honour : and in this respect those christians , like mary , have chosen the better part , ( though the other , like martha trouble themselves and all the world besides , about many unnecessary things ) who carefully observe all those anniversary festivals which have been instituted entirely for the honour of christ , and consequently , observe our weekly festival rather as a lords day then as a sabbath : for these sit quietly and orderly at jesus his feet , hearing his word , and place him at their head , promoting his honour : according to the apostles example and advice , to god only wise be glory through jesus christ for ever , rom. . . they look upon this festival as instituted for gods glory , and think it neither safe nor fit for christians to glorifie god through moses , but through christ . and therefore desire to honour him not by a sabbath , but by a lords day ; for that the sabbath was a type of christs rest in the grave , ( who rested there only that whole day , as it were to bury it with himself ) but the lords day is an undoubted memorial of his resurrection ; so that the one carries in its name , if not in its nature a false protestation concerning the christian faith , and may possibly in time make us turn jews : the other carries in its name and nature a true profession of our faith , and can only help to make and to keep us good christians , as immediately directing our thoughts and our thankfulness to our saviour christ , which alone is the way to make us true evangelical professors ; this being the summe of the whole gospel , that he was delivered for our offences , and rose again for our iustification , rom. . and it is plain that the whole gospel doth so directly tend to the article of christs resurrection , that saint paul saith expresly , it can neither be rightly preached nor professed without it : if christ be not risen , then is our preaching vain , and your faith also is vain , cor. . . it nearly concerns all christian ministers to abandon those tenents which may either directly or indirectly make vain their own preaching , or the peoples faith : and it is to be feared the sabbatarian doctrine may tend to this ; for it is to be avowed that the turning those solemn festivals out of the church , which peculiarly commemorate the incarnation , nativity , resurrection and ascension of christ , and teach us to bless god for the same , that the sabbath may be set up as lady paramount and queen regent to controule and confine all our publick worship , can in no case make for the honour of christ , and therefore not for the truth of christianity : for saint paul saith expresly , that in all things he must have the preheminence , and if in all things , then surely both in duties and in daies ; and if in duties , then much more in daies ; for if the worship be not acceptable to god but in him , then sure the day cannot be acceptable but for him ; t is proper for the jew to keep a sabbath , who thinks himself still bound to worship god through moses ; but t is proper for the christian to keep a lords day , who knows himself bound to worship and glorifie god only through christ jesus the lord of glory : and saint paul readeth this lecture to the jews themselves , ( and much more to us christians , ) in those words to the hebrews , now the god of peace that brought again from the dead our lord jesus , that great shepherd of the sheep , through the blood of the everlasting covenant , make you perfect in every good work , to do his will , working in you that which is well pleasing in his sight , through jesus christ , to whom be glory for ever and ever , amen , heb. . , . where he briefly declares the summe not only of that whole epistle , but also of the whole christian faith , and that by way of benediction , to shew we cannot have the blessing of christians , unless we have the faith of christians ; and that faith teacheth us to believe and confess , . that god is reconciled to us , now the god of peace . . that our saviour christ alone hath wrought for us , and offereth to us this reconciliation , as our king , our lord jesus , as our prophet , the great shepherd , and as our priest , through the blood of the everlasting covenant . . that he hath given us sufficient proof of his great work , that he is brought again from the dead . . that he is ready to give us the superabundant fruits of all , by making us perfect in every good work , to do his will , working in us that which is well-pleasing in his sight . in all these inestimable and undeserved mercies , it is christ alone that is all in all ; wherefore it follows in the next words , through christ jesus , and consequently he in himself , and the father in him is to be glorified for all , as it is said , to whom be glory for ever and ever , amen . god is the god of peace to us men , in that he brought again from the dead the lord jesus ; so that we cannot rightly glorifie him for the reconciliation , unless we glorifie him for the resurrection . and for this cause happily it was that the church did antiently interpose halleluiah in the midst of those sentences of the text , which she chose for her publick service in celebrating the memory of christs resurrection , not to interrupt the words or sense of the scriptures , but rather to explain them ; teaching us that good christians should not read or hear any part of the text without thinking of christ , and that they should not think of christ , without praising god in him and for him , and that praising god in and for their saviour christ , they can never be zealous enough in their praises , nor rejoyce too much in his salvation . therefore they intermingled hallelujah not only in the hymns of the text , where it might be thought a natural appendix , but also in the doctrines of it , where ( at first sight ) it might seem altogether an unnecessary addition ; as for example , thus they recite that hymn of the psalmist , he brought forth his people with joy , halleluiah , and his chosen with gladness , psalm . ver . . and thus also that doctrine of saint peter , as new born babes , halleluiah , desire the sincere milk of the word , pet. . . where halleluiah doth not close a part of a hymn , but breaks off a doctrinal exhortation , surely not to distract our attentions , but to enflame our affections ; and to possess our souls wholly with the joy and love of christ , without which neither our praying nor our preaching is acceptable unto god , or available unto us . and the church seemeth to have borrowed this practice from the apostles ; for it is much to be observed that saint paul delivers not any one doctrine of the christian verity without his halleluiah , that is , without a peculiar doxology to god in christ : so in his epistle to the romans , ( . . ) first i thank my god through jesus christ : so to the corinthians ( . . . ) i thank my god alwayes on your behalf ; so to the galatians , ( . . ) to god and our father be glory for ever and ever , amen : so to the ephesians ( . . ) blessed be the god and father of our lord jesus christ : and so in the rest of his epistles : nay he doth not only prefix his halleluiah and lay it as the foundation and bottom of his work , but he doth also familiarly interweave it whilst he is working , as it were some choice and eminent thred to checquer and adorn the whole piece : thus in the doctrine of christian regeneration , rom. . . i thank god through jesus christ our lord , speaks little or nothing to the argument , but more to the soul of him that earnestly desires truly to understand it , then the tongue of men and angels is able to express : thus also in the doctrine of the resurrection , cor. . . thanks be to god which giveth us the victory through our lord jesus christ , are such words as do more then perswade the belief , they do also enforce the love of that christian truth , which of it self is able to make not only one foelix , but also all mankinde to quake and tremble : for christ raising us from the death , by vertue of his resurrection ; will also uphold us in the judgement , by vertue of his satisfaction : lastly , thus also in the doctrine of christian patience and preseverance , concerning our being strengthned with might by the spirit of god in the inward man , and christs dwelling in our hearts by faith , and our own being rooted and grounded in love , ephes . . he begins with prayer to god before it , ver . . for this cause i bow my knees unto the father of our lord jesus christ ; and he ends with praises after it , ver . . vnto him be glory in the church by christ jesus throughout all ages world without end : which manner of teaching by prayer and praise , must needs make a deeper impression upon the soul then all the arguments of logick , or perswasions of rhetorick , that have been or can be invented by the art of man. and indeed the same is also the method of saint peter , and of the rest of the apostles , to intermingle prayers and praises to god in all their writings , and may not unfitly be called the method of grace : and alensis gives this reason for it , alius est modus scientiae ad informationem affectus secundum pietatem ; alius ad informationem intellectus secundum veritatem ; ( alex. ale. qu. . mem . . ) there is one method of teaching the will how to embrace piety , another method of teaching the understanding how to embrace truth : for the understanding is best informed by the evidence of demonstration , but the will is best enflamed by the power of devotion : and again , sunt principia veritatis ut veritatis , & sunt principia veritatis ut bonitatis . there are principles of truth which are to be learned as they are true ; and there are principles of truth which are to be learned as they are good ; other sciences proceed from principles of truth which are to be learned as they are true , because their truth is most notoriously evident ; but divinity proceeds from principles of truth which are to be learned as they are good , because their goodness is more notoriously evident then their truth ; vnde hec scientia magis est virtutis quam artis , & sapientia magis quam scientia : magis enim consistit virtute & efficacia quam in contemplatione & notitia ; ( alen. ibid. in respon . . ) therefore is divinity rather a science of power then of art , and consequently rather a sapience then a science ; for both in its being , and in its knowing it consists more of virtue and power , then of contemplation or knowledge : accordingly the apostle himself , ( saith alensis ) professeth that his preaching was not with enticing words of mans wisdom , but in demonstration of the spirit and of power , cor. . . which is such a demonstration as is more fitted to the will then to the understanding , because it hath more of piety then of evidence ; mans wisdom teaching the understanding , but gods wisdom rather teaching the will and affections ; the one working more upon the head , but the other working more upon the heart ; and therefore the method which gods wisdom useth in teaching man , is not unfitly called the method of grace . for it is a method that neither nature nor art can teach us , but only the spirit of grace , and is accordingly used in no other science but only in divinity : in teaching other sciences he that should break out into a prayer or ejulation , would either forget his principle , or mistake his conclusion ; but in teaching divinity , this is the only way to strengthen both our memories against forgetfulness , and our judgements against mistakes ; here it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod demonstrandum erat , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod faciendum erat , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod orandum erat ; not what we can shew , nor what we can do , but what we can pray , makes us the best proficients in the school of christ . for doubtless we may best learn soul-saving divinity in the way the apostles taught it , that is , by intermingling prayers and praises with our endeavours , since this is the only way to learn christ ; for christ cannot be learned till he be received , and cannot be received in a soul not prepared by piety and devotion to entertain him : this occasioned that expression of saint paul , as ye have therefore received christ jesus the lord , so walk ye in him , col. . . in other sciences we need learn but the doctrine that is taught , no matter for the author that teacheth it ; but in christian divinity we must learn and receive christ the author , or we cannot rightly learn and receive the doctrine : haec cloquentia quaedam est doctrinae salutaris , movendo affectus discentium accommodata , saith saint augustine , epist . . ad januarium ; whence we may gather the true definition of christian eloquence , it is that which most moveth our affections , and raiseth them up to christ ; this is the reason why the apostles used this new kind of method in their writings , not for the want of knowledge , but for the abundance of love and charity , which was wholly enamored on christ , and the beauties and excellencies of the christian religion , making them to proclaim to all the world these three things concerning that religion which they taught after this new manner . . that christian religion is not opus naturae , proceeding from the principles of nature ; for then they would have used the method of nature , who first planted it ; but opus gratiae , the work of grace , and therefore they used the method of grace . . that christian religion must not be made opus artis , matter of mans invention or institution ; for if it would not borrow so much as outward form or method from the art of man , ( there being no science in the world taught by such a method as divinity is , in the scriptures ) much less any inward matter or substance from it . . that christian religion must be taken in the whole , in credendis & agendis , in belief and practice both together : for therefore did the apostles teach it by praying , to shew that we must learn it by practicing , prayer it self being the best practice of christianity . thus it is necessary that christ should be the alpha and omega , the first and the last in all our thoughts , words and works ; for this is the end of all the scripture , ( and they who undervalue the scripture , seem not to know this end , or not to regard it ) as saith saint john , but these are written that ye might believe , that jesus is the christ , the son of god , and that believing ye might have life through his name , john . . as if he had said , god gave us the scriptures , ( especially the new testament , ) for this end , that we might glorifie christ as the eternal son of god and only saviour of the world , and that by so doing , we might through him come to inherit eternal glory . sect . . the sincerity of christian communion is the bullwark of its authority , and first to be regarded by every christian church , as being the glory of her prosperity , and comfort of her adversity ; such a sincere communion never to be deserted , when once happily attained . no particular christian church advanceth our communion with christ , as such , but only as christian , and therefore no particular church can justly require another church to communicate with it , any farther then as t is truly christian or catholick ; for no further doth she her self keep communion with christ ; and consequently where any christian church leaves christ , there other churches may , and must leave her , that is , leave her as to the communion in her sin , whereby she leaves christ , but not in her righteousness whereby she still reteineth him ; for that were little less then in her to leave the communion of christ ; for this profession of saint paul , we are not as many which corrupt the word of god , but as of sincerity , but as of god , in the sight of god , speak we in christ , cor. . . should be the profession of every christian church , which desires to have other churches joyn with her in her communion ; we do not corrupt the word of god , and would not willingly pin corruptions upon it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non sumus mangones aut caupones theologiae , we play not the prolers or hucksters with our divinity or with gods word , putting new dresses or false colours upon the text , or truth , to make our own erroneous doctrines the more passable , and the less discernable : or rather , we do not mingle gods truth with our own errors , as false drawers mingle their wines ; for so saith hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated which corrupt , is a metaphor taken from those vintners who corrupt and mingle their wines before they sell them : a word that speaks much in little , and may serve instead of a whole sermon to the preachers themselves : for if they preach phansie , they mingle water with this wine ; if they preach faction , they mingle blood with it : lord forgive us these horrid mixtures , and renew again amongst us thy miracle wrought in cana of galilee , and once more turn our water into wine , and suffer not us any more to turn that wine into blood : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith saint chrysostome , to corrupt wine , is in effect to bastardize it ; which consideration should terrifie any church that hath wittingly corrupted the word of truth , seeing she hath thereby laboured as it were to bastardize the eternal son of god : non cauponantur , quia meram veritatem praedicant de filio dei , nec ipsam quasi aqua falsitatis adulterant , saith saint cyril ( of alexandria ) thes . l. . cap. . they ●sc . that are true and good church-men ) do not corrupt the word , because they speak nothing but the truth , and do abhorr to adulterate gods pure wine , with their impure , their puddle water : no church can be two careful about the sincerity of its doctrine , since the apostle did not think he could be zealous enough about it ; and therefore he again immediately enforceth this same duty to the same effect , though in other words ; seeing we have received this ministry , as we have received mercy , we faint not ; but have renounced the hidden things of dishonesty , not walking in crastiness , nor handling the word of god deceitfully , but by manifestation of the truth , commending our selves to every mans conscience in the sight of god , cor. . , . his whole intent and purpose is to make them see his sincerity in preaching the gospel of christ , thereby obliging every christian church , ( which is the grand apostle of its own nation ) openly to profess , and much more conscionably to discharge the same sincerity , for which accordingly he alledgeth two reasons . first , the incomparable worth and value of the doctrine , and therefore he saith this ministry , by way of excellency ; for that the gospel was as far above the law , ( and much more above all other things ) as liberty and salvation are above thraldom and condemnation ; secondly , the indispensible obligation of his trust , which god had laied upon him , and therefore he saith , as we have received mercy ; he calls it a mercy , not a trust , the more to endeer it to his own soul and to ours , yet in that he saith he had received it , he acknowledgeth the trust , & himself as one accountable according to his receipts : for as he had received it from god , so he was bound to deliver it to them without either alteration or addition , or diminution , according to his own former profession , i delivered unto you that which i also received , cor. . . q. d. if i could not prove the receipt , i could not justifie the delivery : having alledged these two reasons for his sincere preaching of the gospel , he afterwards shews what it was preserved him in this sincerity ; and that was his magnanimity , his innocency , and his integrity : first , the undaunted courage of his heart , we faint not : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non deficimus , we are not defective to our selves for want of perseverance , nor to our duty for want of constancy ; for thus aquinas finds out two virtues to strengthen a man in any good enterprize , or great undertaking : the first is perseverance to encourage him against the difficulties that arise from the long continuance of the work ; the second is constancy to encourage him against any outward impediments in working : saint paul professeth both in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we faint not either for the remisness of our own spirits , or for the intenseness of other mens oppositions : the word is used of both , that men ought alwayes to pray and not to faint , luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to faint because of inward weakness or imbecillity ; agan , i desire that ye faint not at my tribulations , eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to faint because of outward difficulties or oppositions . secondly the unspotted innocency of his life , we have renounced the hidden things of dishenesty ; he did so heartily detest any thing that was against religion and righteousness , that though he might do it never so secretly , yet he would not : as abhorring not only what was notorious and obvious to other mens consciences , but also what was injurious to his own . thirdly the unfeigned integrity of his mind , not walking in craftiness , neither handling the word of god deceitfully ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non ambulantes in astutia , not using sophistry where he should use simplicity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omne faciens , qui quidlibet ex quolibet facere potest , one that can make any thing of any thing , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will never agree together ; t is ill iugling in temporal , but worse in spiritual matters . i may not use art in mis-rendring or mis-interpreting the word of man , and much less the word of god ; and therefore he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor handling the word of god deceitfully : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith saint basil ( in psal . . ) every better thing when it is mingled with a worse , is handled deceitfully ; so is gods word , when it is mingled with mans inventions or false glosses . but this is not that is all intimated in the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore saith the vulgar latine , adulterantes verbum dei , adulterating the word of god. they who handle the word of god deceitfully are guilty of spiritual adultery : beza goes yet farther , falsantes sermonem dei , falsifying the word of god ; they who handle the word of god deceitfully , are guilty of diabolical fasifications : and is it proper for the spouse of christ to play the whore ? for the church of god to imitate the devill ? he was a lyar from the beginning , let him only be the lyar unto the end : for is it just that any church should alledge the word of god for her authority , which cares not to alledge it , for her sincerity ? it is without doubt the churches part first to make good her sincerity , by renouncing the hidden things of dishonesty , and not walking in craftiness , nor handling the word of god deceitfully , but by manifestation of the truth commending her self to every mans conscience in the sight of god ; and then after that , to stand upon her authority , unless she will profess to be more selfish then christian , to be more zealous for her own then for christs interest ; and to be more desirous of making proselytes unto her self , then unto her saviour : for t is only the manifestation of gods ▪ truth can commend a church to mens consciences , though the manifestation of pompe and prosperity may too much commend it to their opinions . and what is the churches glory , but to commend her self to mens consciences , that men may commend their own consciences to god ? for do i now perswade men or god ? or do i seek to please men ? for if i yet pleased men , i should not be the servant of christ , gal. . . if a christian church shall not be servant of christ , who else will care to do him service ? and she cannot be christs servant by seeking to please men , in condescending to their humors , but god , in cleaving stedfastly to his truth . if she do this , she will keep her sincerity , which is her chiefest glory : and if she keep her sincerity , she cannot lose her authority ; for a church that with saint paul , by the manifestation of the truth , commendeth her self to every mans conscience in the sight of god , may say with the same saint paul , if our gospel be hid , it is hid to them that are lost ; in whom the god of this world hath blinded the minds of them which believe not , least the light of the glorious gospel of christ , who is the image of god , should shine unto them , cor . , . in such a case there is no want of authority in the church ; but want of conscience in the men she hath to deal withal ; for she commends her self to their consciences which is an act of the highest authority ; but they have no conscience left to regard her doctrine in the manifestation of gods truth , and that makes them not regard her authority , though speaking in gods name : and the reason is , because they will not be governed by the god of the world above , but by the god of this world below , whereby they come to lose themselves , and the internal light of reason , and the external light of religion ; for he calleth them lost , blind , and unbelievers , and concludeth them lost because they willfully continue in their blindness , and in their unbelief : he complains not that he had lost his authority ; for the light of the glorious gospel of christ was able to dispell all mists of errour , and to reprove and repro●ch all works of darkness ; but he complaines that they had lost their consciences , and were so blinded with their own interests that they would not see this light , though it shined most gloriously unto them : so is it with each true christian church , she can never lose her authority , whiles she preserves her sincerity ; well she may lsoe her actual jurisdiction , because men may lose their consciences which should make them obey ; but she cannot lose her habitual jurisdiction , because she hath not lost gods truth which claimeth their obedience : thus we find the church complaining in the prophet micah , . of her small number , that she was as the grape-gleanings of the vintage . . of the general corruption , that the good man was perished out of the earth , and those who were left in it did evil with both hands earnestly . . of unsufferable inhumanity ▪ the best of them is as a briar , the most upright is sharper then a thorn-hedge ; and . of a most abominable schism and faction , that the son dishonoured his father , the daughter did rise up against her mother , and that a mans enemies were those of his own house ; yet even in that complaint she comforteth her self in god , and triumpheth over her enemies : therefore i will look unto the lord ; i will wait for the god of my salvation ; my god will hear me ; there 's her comfort ; and again , rejoyce not against me , o mine enemy : when i fall , i shal arise : when i set in darkness , the lord shall be a light unto me : there 's her triumph , micah . . neither could her tribulation deprive her of comfort ; for that was no more then she had deserved , therefore she saith , i will bear the indignation of the lord because i have sinned against him , untill he plead my cause , and execute judgement for me ; nor could her captivity diminish her triumph ; for that was no less then he had promised ; therefore she saith , he will bring me forth to light , and i shall behold his righteousness : then she that is mine enemy shall see it , and shame shall cover her which said unto me , where is the lord , thy god ? t is evident the prophet here complaineth in the person of his church , as saith theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he takes upon him the person of sion , and he speaks to sin as his enemy , saith kimchi ; to babel , saith jarchi , to idumea , saith theophylact ; sin , babel , edom , are all three the enemies of sion ; sin throws her down , babel and edom keep her under : but god will raise her again in despite of them all ; he will first subdue her iniquities , ( v. . ) and then he will subdue her enemies : divinely the same theophylact , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i have indeed fallen down by reason of my sins & my impieties , but by returning unto christ , who is the resurrection , i shall be raised again : and if he will raise his israel , t is neither babel nor edom , neither a stranger nor a brother , neither a forein nor a domestick enemy shall be able to keep him down : and he will not only raise him , but also plead his cause and execute judgement for him , against those that do depress him as saith the same father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for although i have offended against my god , yet i have many iust complaints of their offences against me . so is it still with the church of god ; though she be most sincere in the profession of his truth , yet she may easily incurre the just indig●… of the lord ▪ because either her profession cometh short of gods truth , or sure her practice cometh short of her profession ; so that the purest church upon earth may deservedly come under persecution , and being persecuted must contentedly say with the prophet , i will bear the indignation of the lord , because i have sinned against him : but yet she must not be dismaied at the indignation of men ; for god will certainly plead her cause when he hath purged her corruptions , proved her patience , and procured her repentance ; he will bring her forth to the light , whiles her enemies shall sit in darkness ; and she shall behold his righteousness , though she be punished a while for her own unrighteousness ; nor is it a wonder to see that time come now , which saint peter said was come one thousand six hundred years ago , that judgement must begin at the house of god , pet. . . it is gods pleasure thus to train up his children under the rod ; and t is my shame if the severity of his discipline make me repent that i am one of his family : though there is sorrow from the judgement , yet there is joy from the house of god ; and i had rather be one of his domesticks , though full of sores , and empty of food , then be a stranger from his house , and be clothed with purple and fine linnen , and fare sumptuously every day ; for i cannot but admire that holy protestation , one day in thy courts is better then a thousand , psal . . . it is better to live one day in thy courts and die to morrow , ( saith jarchi ) then to live a thousand years in another place , let this jew teach me both to be a good christian , and to be a good protestant , that i may learn to prize gods courts above mens palaces , and to prefer his service above mine own patrimony : for it is in truth better then my life , and disdains to be brought in competition with my livelyhood : and a more hhly resolution followeth this holy protestation , when he saith , i had rather be a dore-keeper in the house of my god , then to dwell in the tents of wickedness ; excellently the same jarchi thus glosseth those words , i had rather be at gods threshold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be kept watching and waking , then dwell at my ease in the tents of esau , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cleave to , or have communion with them : and indeed the hebrew words intimate as much , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i had rather sit at at the threshold : a great descent for a king to come from his throne to sit on a threshold ; and yet that 's not all ; for the septuagint ( from the unquiet estate of those that sit on thresholds because of their often being displaced by the goers out and commers in ) have thus interpred the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i had rather be tumbled and tossed up and down : let us joyn both together , and this will be the full meaning of his resolution , i had rather dishonourably sit at the threshold , or unquietly be tumbled and tossed up and down from this to that place in the house of god , then to dwell at my ease , to have a quiet and peaceable , and if it were possible , an honourable habitation in the tents of ungodliness . therefore though many disciples go back and walk no more with christ when they meet with thorns and briers in the way , yet all good christians will be sure to say with saint peter , lord to whom shall we go ? thou hast the words of eternal life , john . . others may teach us words more conducing to this life , but thou hast the words of eternal life ; we came to thee not to learn how to live in this world , but how to live in the world to come ; and therefore all the terrors and mischiefs of this world shall not drive us from thee : we have found thy words in thy house wherein we have lived , and dare not leave thy house , ( though at this time the rain descend , and the floods come , and the winds blow and beat upon it , ) for fear least we should also leave thy words : if it be not in the wit of man to prove that our church hath forsaken christs words , it should not be in the power of man to make us forsake our church ; for if there be no just exception against the premisses , t is impossible justly to except against the conclusion ; and if there be no lawful objection against the object and act of worship , there can be no lawful objection against the exercise of it . wherefore it would be happy for christendome if all churches would stand more upon their sincerity then upon the authority of their communion ; for authority without sincerity is but like will without understanding , power without judgement , to engage men to sin ; but sincerity without authority is not to be ▪ imagined ; for whatsoever appears to me in matters of religion to be true , doth require my assent by the authority of the first truth ; and whatsoever appears to me to be good , doth require my love and obedience by the authority of the cheifest good ; so that if i cannot but confess my churches sincerity , woe will be unto me if i deny , much more if i withstand her authority ; for if i cannot justly find fault with her religion , i must be irreligious if i forsake her communion : god have mercy upon those christians , who on the one side are so zealous for their church , as not to be scrupulous about their religion ; or who on the other side , are so scrupulous about their religion , as not to be zealous for their church ; the one sinning against the verity , the other against the unity of faith , and therefore neither but hath a spice of infidelity in their sin ; and since god hath made me a christian , why should i make my self an infidel , either by superstition sinning against my god , or by faction sinning against his church ? i will therefore take the best care i can both about my religion , and about my communion : though i will first take care of my religion , and then of my communion . sect . iii. the sincerity of christian communion comprehendeth both the purity and the solemnity of religion ; and is the whole duty of the first table : the purity and substance of religion being enjoynd in the three first commandments : the solemnity and publick exercise of it with the adjuncts thereto belonging , being enjoyned in the fourth , the one from the end , the other from the letter of the law : the sabbatarian the greatest opposer of the fourth commandment who cryes up the day , but beats down the other adjuncts , and also the very duty of the sabbath ; that duty being to glorifie god in christ , ( by publick worship ) for the redemption of the world , whereas they discountenance liturgie and festivals , though both instituted in honour of our redeemer . every man is born an enemy to the true christian communion , because his corrupt nature filleth him with vain fears to make him superstitious , and with outragious malice to make him factious : and the true christian communion is equally opposed by superstition which corrupts the sincerity , and by faction which destroys the solemnity of gods publick worship : wherefore god hath given us a law which taketh care not only for the religion of his church against superstition , but also for the communion of his church against faction ; though it first take care for the religion , and after that for the communion ; for religion knits and unites us immediately to god ; but communion knits and unites us one to the other ; religion is the very knowledge and worship of god ; communion is only the agreement in that knowledge and worship : religion makes the saints , communion only shews and declares them ; religion makes true worship , communion makes publick worship : accordingly god first provided for the duty , then for the solemnity ; first for the religion , then for the communion : thus in the three first precepts of the decalogue , he requires the true knowledge and worship of god , which constitute our religion ; and in the fourth , he requires the publick profession of that knowledge , and exercise of that worship , which constitute our communion : for the first commandment requires us to have right apprehensions and affections concerning god , by the internal acts of our souls in trusting , believing , loving him above all things : the second and third require us to testifie those our inward apprehensions and affections concerning him , by our outward adoration or reverence , and by our outward confessing or glorifying his holy name : then follows the fourth , requiring us to muster up our apprehensions and affections , adorations and glorifications altogether , in one publick entire and holy communion : so that the fourth commandment is little other then a new ratification or establishment of the three first ; all in one to be observed or performed solemnly and publickly : enjoyning us to do those holy duties on some set dayes openly and joyntly in one communion , which were before enjoyned every day severally and privately in one religion : and consequent the th commandment is in effect an establishment of the church , as the three first are an establishment of religion ; for the consecration of times , places , persons , maintenance and forms of worship , is here commanded , though time only be named , and all for this end , that god may be publickly glorified , ( and our souls edified ) in the communion of saint . wherefore those that prophane the places , oppose the persons , rob the maintenance , and reproach the forms consecrated to the publick worship of god , are as great sabbath-breakers as those that prophane the time ; nor is there in truth a greater enemy to the sabbath then the sabbatarian : as not a greater enemy to faith then the solifidean ; the one crying up the sabbath in the day , but beating it down in the duty ; advancing the circumstance of time , but depressing and debasing not only other circumstances , but also the very substance of worship ; the other making a noise of faith which fils the phansie with strong perswasions , but neglecting the work of faith which fils the soul with holy affections : what ? do we think our saviour christ said in vain , father , glorifie thy name ? or that god himself answered in vain by a voyce from heaven , saying , i have both glorified it and will glorifie it again ? john . . if not , let us acknowledge this to be the main end of our christian religion to glorifie the name of god , and then we shall be afraid to oppose any thing directly conducing to his praise and glory : for certainly , those words are never to grow out of date , this voice came not because of me , but for your sakes , john . . we know it was the whole work of christ to glorifie god , and what else can we think is the work of the christian religion ? let this then , ( i mean the glory of god ) be taken for the ballance of the sanctuary , wherein to weigh all our tenents and all our practices , and we shall never put a parsimonious , much less an envious gloss upon the fourth commandment , as if it had taken care only for one circumstance of publick worship , but neglected all the rest ; that 's a parsimonious gloss ; or as if it had provided for the circumstances alone , and not much more for the substance of gods publick worship and service ; that 's an envious irreligious gloss ; for in truth , as in the creed every subsequent article of faith presupposeth the belief of all before it , that it self may be rightly believed , the same truth being first in the order of nature , which is there put first in the order of revelation ; so also in the decalogue , especially in the first table , every subsequent commandment presupposeth the obedience of all before it , that it self may be rightly obeyed , the same duty being first in the order of nature which is there put first in the order of injunction : god in his very method of revealing truths and enjoyning duties , shewing us that we cannot take any of either , but we must take all : and this is most evident in the present case ; for the fourth commandment pl●inly presupposeth all that is enjoyned in the three former commandments concerning holy duties , or the whole substance of religion both internal and external ; and then also farther addeth an obligation of consecrating time and other adjuncts for the publick exercise thereof , that god may be the more solemnly glorified , and men the more truely edified whilst the duties of religion are all practised together in a full communion of saints , the church militant being obliged in this to imitate the church triumphant , that it invite men on earth to glorifie god with one accord , as the angels do glorifie him in heaven . and in this respect we may easily believe , and readily confess the first sabbath to have been both instituted and kept in paradise ; for the church was there founded , and the communion of saints there first established : that is , the communion of holy men with the holy angels and with themselves , joyning together to sing halleluiahs to god their blessed creator , which was indeed the principal end of their creation : and accordingly men were at first enabled to the discharge of this great duty , as well as the angels , having the right and acceptable forms of praising god imprinted in their hearts ; and when through transgression they had disabled themselves , it pleased god of his infinite goodness to grant them as it were a new impression , and to give them a second edition of those praises in his holy scriptures , which before had been written in their own hearts , but were now very much slurred and defaced , if not quite obliterated and blotted out . this great and undeserved mercy of god , those men either shamefully forget , or ineffectually remember , who cry up the sabbath day , but beat down the sabbath duty , making little or no use of the written word of god in their publick worship , and making little or no account of those forms of pra●er and praise which are either contained therein , or agreeable thereto ; but setting up their own private gifts against that publick communion , which should be in gods house and service by virtue of this fourth commandment ; discountenancing the exercise of religion , in known forms of heavenly prayers able to establish the heart ; and encouraging new-fangled devices which are only fit to busie and tickle the phansie . by which ungodly practice , ( for so it must be called , though it pretend to the greatest measure of godliness , ) they in effect throw the fourth commandment out of the church , whilst they pretend to set it up over the altar , since not sitting still or keeping an outward rest , but comming together that we may all labour inwardly in hallowing the name of our father which is in heaven , is the cheif moral duty of the sabbath ; for as in the promise of the fifth , so in the precept of the fourth commandment , the lawgivers expression containeth the least part of his intention , and we may no more confine this precept in the duty , then we may that promise in the reward ; therefore as we would be loth to look no farther then the land of canaan for our inheritance , so we should be wary how we assert that god looks no farther then the sabbath day for our obedience : truth is , it pleased god to train up the jews in his fear by types and figures , and as it were to wrap up heaven in earth , spirituals in temporals , morals in ceremonials , substances in circumstances , to them as well in his precepts as in his promises ; particularly in that precept which concerned his publick worship because that amongst the jews was for the most part ceremonial and figurative . wherefore if we desire rightly and fully to understand the fourth commandment , we must conceive it in so great a latitude as to comprize all those commissions , injunctions , invitations , and exhortations which we find in the old and new testament , given either to kings , or ministers , or people , concerning the ordering , establishing , reforming , practicing , professing or promoting the solemn publick worship of almighty god , which is in truth the principal end thereof , unless we will say that all those moral duties are reducible to none of the ten commandments in the decalogue , and consequently that all they were will-worshippers who either professed , or promoted or practised them ; for as such duties of religion are to be done publickly and solemnly by many together in one communion , they are not reducible to any of the three first commandments which speak to single persons , but only to the fourth which alone speaketh to whole families , ( or to many persons joyned together in one community . ) and therefore it is not amiss to say that hallowed be thy name is that petition which most directly prayes for grace to perform the duty of the fourth commandment , since all other things are hallowed for his names sake ; god sanctifying times , places , persons and forms of prayers and praise , unto us , that he may sanctifie us unto himself : nor is it amiss to say , that the holy catholick church , the communion of saints , is that article of faith which most directly professeth to believe the truth of the fourth commandment ; for it is only the catholick church , the communion of saints , which doth rightly hallow and praise gods holy name : the hallowing of gods most holy name belonging equally to the decalogue , and to the creed , and to the lords most holy prayer ; belonging to the decalogue , as it is a duty to be performed ; belonging to the creed , as it is a truth to be believed ; and belonging to the lords prayer , as it is a good to be desired , as we are all bound to pray that we may perform this duty , and believe this truth . for faith , hope and charity are not to be separated from one another ; but do alike belong to supernatural truths , and to religious or moral duties , because both truths and duties do equally call for our faith to know and believe them , and for our hope to crave and desire them , and for our charity to love and embrace them : but if we take the outward sanctification of a day for the principal morality of the sabbath , we shall scarce find a petition in the lords most holy and most perfect prayer , relating to such a duty , nor an article in the apostles creed , relating to such a truth : and so we shall phansie to our selves such a morality as is without a good to be desired , and without a truth to be believed ; for without doubt , the lords prayer briefly containeth all the good we are bound to desire , and the apostles creed briefly containeth all the truths we are bound to believe , as well as the decalogue briefly containeth all the duties we are bound to practise and perform . whereas on the other side , if we look upon hallowing the name of god in our publick worship , as upon the principal moral duty that is enjoyned in the fourth commandment , we shall find the decalogue , and the creed , and the lords prayer , all joyntly agreeing together in this , the one commanding it to be done , the other believing it is done perfectly in heaven , the third praying it may be done perfectly on earth . and in this sense it is evident , that keeping of the sabbath is a moral duty , not to end with time , but to last to all eternity , as becometh righteousness , which is immortal , not temporary ; and that so intrinsecally and essentially , that if it be not immortal , it cannot be righteousness : thus did adam and seth with his righteous posterity keep the sabbath ( long before the law was given by moses to appoint the day ) as we read gen. . . then began men to call upon the name of the lord ; which words clearly set forth the first exercise of publick worship in the first communion of saints upon the earth ; so junius upon the place , sensus est , adam & seth in cujus posteris mansura erat ecclesia , &c. the meaning is , that adam and seth , in whose posterities the church was to be continued , observing that their families were in danger of being corrupted by the ungodly conversation of the wicked cainites , and consequently that the worship of god , whereof they were the ministers ( and therefore the trustees ) was like speedily to decay , did from that time assemble their children together into one congregation , or into one body of a church , and by their preaching , and their praying , and their exercises of piety and religion , did labour to convert the wicked , and to confirm the righteous , from which their religious observations they did purchase to themselves the title or appellation of the sons of god ; nam prius quidem invocavit adam , sed in familia ; tunc verò invocarunt multi , sed in ecclesiam , velut in caulam , recepti , à mundi peccantis & seducentis consortio ; for adam had indeed before that , called upon the name of the lord , in his own family ; but at that time many families called upon god together , being gathered into the church as into a fold , and separating themselves from the sinners and seducers of the world ; thus in effect , saith junius : and we cannot but say , that this was a moral duty suggested to them by the law written in their hearts , which teacheth men to enter into a society or communion to serve themselves , and much more to serve their god ; drusius goes yet further , saying thus , eo tempore ritus certos colendi deum institutos fuisse , quos observarent filii dei ; at that time were instituted some certain rites and ceremonies of worshipping god , which the sons of god were bound to observe . but aquinas had said the same long before him ; for after this objection , how could enos first begin to call upon the name of the lord ? for that were to say that the church began not till his time ; he gives this answer , non incepit divinum cultum , sed invenit aliquem modum singularem colendi velorandi deum , he did not first begin to worship god , but found out a new way of solemnly worshipping him , which new way junius tells us , was of assembling many families together , whereas before , for want of communicants , adam had served god only in his own family : but now that the church was further enlarged and spread in several families , it was necessary that all those families should assemble together to do their homage to their leige lord and maker . and the chaldee paraphrase did before him give the same exposition of that text ; for though the words ▪ of that paraphrase be different in buxtorfs and montanus his hebrew bibles , which is very usual , whilst the hebrew text in both is alwayes the same , the church not thinking her self bound to the same care in keeping of translations as of the originals ; yet the sense is not different , but one and the same of either paraphrase , and that is this , then began men to pray in the name of the lord , that is , then they began to pray altogether in one congregation , whereas before they had prayed only in several families . so then , this is the true keeping of the sabbath , to hallow gods most holy name for its own sake , and to hallow the things conducting or belonging thereto , for his names sake , according to that command , be ye holy , for i am holy , which though found four several times in leviticus , ( lev. . . . . & lev. . . & lev. . . ) yet is not a precept of the levitical , but of the moral law , as saint peter plainly shews us , alledging these very words as an invincible demonstration , that it is our bounden duty to be holy in all manner of conversation , because it is written , be ye holy , for i am holy ; pet. . , . where this is the force of the argumentation ; such as i am , such must all they be who will have relation to me , or communion with me ; but i am holy ; therefore must they be holy : and this argumentation , though it most properly belong to persons , yet may it not be confined only to them , but is also to be extended to things and actions ; person● , res , actiones , persons , things , and actions must be all holy , or they must not come into the beauty of holiness ; and if they be all holy , they must come in thither , and may not be kept or cast out thence ; ungodly profaning of dayes and churches , unworthy reviling or robbing of ministers , consecrated to the service of almighty god , unjust excommunicating of orthodox christians , undeserved ejecting of catholick rites , of unblameable liturgies , are all sins against this fourth commandment , and so many breaches or violations of the sabbath ; all of these directly opposing that communion of saints which ought to be in the publick worship of god , or the exercise of religion ; and all of them grievously sinning against that command which came to saint peter in a voice from heaven , before it came to us in the written word , what god hath cleansed or purified , that call not thou common or unclean , act. . . we generally do look upon the profanation of consecrated time as the breach of the sabbath ; and we do well , for so it is ; but we look not far enough ; for profanation is of as large an extent as consecration ; and we are to know that persons and things , and actions , are all alike consecrated to gods publick worship , by virtue of the fourth commandment . thus saith the psalmist , give thanks o israel to god the lord in the congregation , psalm . . which are the words , ( saith sol. jarchi ) that miriam and the damosels with her , playing on the timbrels , ( mentioned in the verse before ) had said in their song of praises to god at the drowning of the egyptians , so that in the judgement of this great doctor , blessing god in the congregations , was a duty that belonged to israel by the law of nature , ( for the law of moses was not then given , when miriam was supposed to say so ) though it was also included in the positive law concerning the sabbath , which we find set down in genesis , as if it had been given immediately after the creation ; but are sure it was written with the finger of god , among the rest of the moral law ; which is a strong proof that the substance of it was written in mans heart , before it was writ in moses his tables ; and what can be the substance of it , but this , that god ought to be publickly worshipped in the congregations , and therefore all those things are made , and are to be reputed holy , which necessarily belong to his publick worship : for sure that was no will-worship in the jews which we find recorded for our example , nehem. . and all the people gathered themselves together as one man ; i ask by what commandment , if not by the fourth ? so it is apparent that communion in gods worship is a duty of the fourth commandment ; and saint peter will have this communion , extend it self to the whole body of christians wheresoever dispersed , ( for he writes to the strangers scattered abroad in several countries ) when he saith , but ye are a chosen generation , a royal priesthood , an holy nation , a peculiar people , that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light , pet. . . be good christians never so far asunder in time and place , yet they are all joyned together in one chosen generation , in one royal priest-hood , in one holy nation , in one peculiar people , and the reason why they are so joyned together , is , to shew forth the praises of him who hath called them out of darkness into his marvelous light ; and this ( as far as may be ) they must all do together as one man , no less then did the jews , according to that of saint paul , now i beseech you brethren by the name of our lord jesus christ , ( as you desire to be thought and called christians ) that ye all speak the same thing and that there be no schisms or divisions among you , but that ye be perfectly joyned together in the same mind , and in the same judgement , cor. . as if he had said , i beseech you altogether to make but one man amongst you all , in the business of religion , but one outward man , whilst you all speak the same thing , and there be no schisms or divisions among you , ( which is best done by having a set and known form of prayer ) and but one inward man , whilst you are perfectly joyned together in the same mind and in the same judgement ; he●e is not only a most powerful exhortation , but also , as it were , a most powerful exorcism , by the name of our lord jesus christ , to cast out from us all , the evil spirit of schism ; now i beseech you brethren by the name of our lord jesus christ ; nor can the church of christ now use a more powerful exorcism against schismaticks then that which was once used by the vagabond jews , ( such as schismaticks now strive to make their ministers , and the more to make them vagabonds , because they cannot make them jews ) saying , we adjure you by jesus whom paul preacheth , acts . . for there cannot be a stronger adjuration to unity and concord , then the name of jesus , who joyned god and man together , and therefore will not suffer man and man to be asunder ; nor can we more powerfully adjure by that jesus then as paul preached him , or in the words of saint paul , that they would all speak the same thing ; all have one confession of faith , all have one form of prayer and praise , who are of one and the same communion , and not be like that confused assembly of the ephesians , wherein some cryed one thing , and some another , and the more part knew not wherefore they were come together , acts . . that 's for their external union and communion . and again , that they would all be perfectly joyned together in the same mind , and in the same judgement ; in the same mind by unity of love , in the same judgement by unity of faith ; in the same mind in regard of their affections ; in the same judgement in regard of their opinions ; that 's for their internal union and communion ; to speak the same thing is the ready way to be of the same mind , and the same judgement ; and consequently to break off external communion in worship , is to break off internal communion in faith and charity ; for worship is the profession of faith , and the exercise of charity : here saint paul preacheth communion in christ , so as to have it begin in the mouth , and to end in the mind , they should first speak the same thing , and after that be of the same mind and of the same judgement ; but in his epistle to the romans ; he will have this communion in christ begin in the mind , and end in the mouth , rom. . , . now the god of patience and consolation grant you to be like-minded one towards another according to christ jesus , that ye may with one mind and one mouth glorifie god , even the father of our lord jesus christ : he first prays that they may have one mind in doctrine , and then that they may have one mouth in prayer ; they both so much conduce to each other , that t is indifferent to him which he names first , whether the mind or the mouth ; for hierusalem is a city that is at unity in it self , as well in mouth as in mind ; and if babel , if confusion once get into the tongue , it will from thence easily get into the heart . and now tell me ye that are possessed with the evil spirit of schism , is not this word of adjuration , being by the holy apostle made the word of god , quick and powerfull , and sharper then any two-edged sword , piercing even to the dividing asunder of soul and spirit in you , whiles you procèed to the dividing asunder of soul and spirit in christs church ? we adjure you by jesus whom paul preacheth thus plainly , thus powerfully , that you will endeavour to keep the unity of the spirit in the bond of peace , not violating that internal communion which ought to be among christians in the unity of the spirit , nor that external communion which ought to be among them in the bond of peace ; nay more , we adjure by jesus by whom paul adjureth you , when he saith , i beseech you brethren by the name of our lord jesus christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith oecùmenius ; i commanding or exhorting in mine own name perchance am not sufficent to perswade you , therefore i command and exhort you in the name of christ , that is to say , christ himself who is injured by you , doth by me command and exhort you to unity and concord in his worship : the words in themselves are no more then a pathetical exhortation , but in regard of the evil spirits of some men , they may be taken for an adjuration : saint paul , as it were leaving the apostle and taking the exorcist to allay the furious outrages and distempers of those who make it their work not only to rend christs coat , ( which yet the roman souldiers would not do ) but also his body ; raising factions and schisms in the church , not only against the decency and order which are as it were the coat or cloathing , but also against the very substance of worship , which is in some sort the body of christ . so then the church may still in this regard claim and continue the power of exorcism , saying with saint paul , i exhort or command you by the name of our lord jesus christ , or we adjure you by jesus whom paul preacheth . and if the evil spirit of schism being thus adjured , shall answer , jesus i know , and paul i know , but who are y● ? making no more account of the ministers of christ then if they were indeed so many vagabond jews , it will shew it self not only a factious , but also a lying spirit , saying it knows christ , when it doth not know him : they profess that they know god ; but in works they deny him , being abominable and disobedient , and unto every good work , reprobate ; tit. . . such a lying spirit deserves not to be confuted by the spirit of truth , which saith let a man so account of us as of the ministers of christ , and stewards of the mysteries of god , cor. . . ( shewing that the societies or corporations of christians may no more take their spiritual food together , without their ministers , then other corporations do usually take their corporal food without their stewards : ) i say , such a lying spirit as this , ( which pretends to know both jesus and paul , but indeed knows neither , ) deserves not to be confuted by the spirit of truth , but by the spirit errour ; and indeed hath found such a confutation ; for satan in this foul affront of christ , is devided against himself ; and one of his own most false and wicked spirits could not but say of gods stewards or ministers , these men are the servants of the most high god , which shew unto us the way of salvation , acts . . this truth when some men did gainsay , after the father of lyes himself durst not deny , could not dissemble it , they gave occasion to luther of falling into these bitter expressions , as hitherto men have seemed possessed with devils ; even so now the devils themselves do seem to be possessed of far worse devils , and so rage above the fury of devils ; and again , for who ever heard ( to pass over the abominations of the pope ) so many monsters to burst out at once in the world as we see at this day in the anabaptists alone , in whom satan breatheth out as it were the last blast of his kingdom through horrible uproars , as if he would by them suddenly not only destroy the whole world with seditions , but also by innumerable sects swallow up and devour christ wholly with his church ; ( prefat . in gal. ) so luther in his zeal to christ and his church ; for he saw the one could not be devoured without the other ; he saw the church could be thrown down , but christ would also be involved in the downfall . without doubt it is a most horrid sin for men to cry up the shadow , that they may beat down the substance of the law ; and yet this is the sin of many men who cry up the sabbath in the day , that they may throw it down in the duty , making it their business to discountenance the solemn exercise of religion in common prayer , to disadvantage gods publike worship and service , to disgrace his ministers , to defile his ordinances , to revile , and contemn , and pollute his sanctuaries ; whereas in truth , these are all alike sanctified to the hallowing of gods name by vertue of the fourth commandment ; and if we will needs make a separation betwixt the letter and the end or reason of that commandment , where god hath made a most strict conjunction , we must give the pre-eminence and superiority , not to the circumstances , or adjuncts , but to the substance of religion ; the jew in his typical worship , was first to look after the time , the place , the person , as the sabbath , the temple , the priest , which were the adjuncts of his worship , and then , to offer his sacrifice , which was the substance of it . but the christian in his moral worship , is first to look after substance , then after circumstances , though he hath commission to neglect neither , but rather hath express command to look after both ; nay indeed the jew himself was to do this in his moral worship , even to prefer the substance before the circumstance ; for we find that ezra did read in the book of the law , and blessed the lord the great god , and all the people answered amen , amen , with lifting up their hands , and they bowed their heads and worshipped the lord with their faces to the ground ; ezra . , . all these were acts of moral worship , and accordingly we find them not confined to the temple , for its evident they were all performed before the street that was before the water-gate , verse . and it is as evident that the duties of preaching and praying were exercised by the jews in their synagogues , whereas their sacrifices were offered only in the temple ; the reason we may conceive was this , because their typical worship was to continue but for a time , and to shew it deserved not to continue for ever ; there was in it this kind of absurdity , that the accessory did draw the principal , the temple the sacrifice , the circumstance the substance : but their moral worship was to continue for ever , and therefore in that the principall was to draw the accessories , the substance the circumstances , blessing the lord the great god , bowing the head and worshipping the lord , reading the law and giving the sense of it that the people might understand the reading , these being all duties of moral worship , were unconfinable either to place or time , either to the temple or sabbath , to shew they were above them both , and were to remain after them , as they had been before them . this was the main subject of saint stephens sermon , acts . that abraham and the fathers worshipped god rightly , long before moses was born to give them any laws either about the tabernacle or the temple , ( and consequently about the sabbath ) and that all those outward ceremonies which were afterwards ordained by moses , were to last but for a time , but till the coming of christ . and the jews themselves who call the sabbath the foundation of the decalogue , because the precept of the sabbath was given before the rest , ( for that was certainly given in the wilderness of zin , exod. . where as the rest were not given till they came to mount sinai , exod. . ) yet do ingenuously confess that abraham did not keep the sabbath ; so saith hospinian , ( who yet was very zealous for the sabbath ) judaei ipsi in minori expositione in genesin , arbitrantur abrahamum non observasse sabbatum , the jews themselves in the lesser exposition upon genesis , do think that abraham did not keep the sabbath . nay the fathers do plainly say they know he did not . for tertullian proves , against the jews , that the sabbath was temporary , and to be abrogated , because their antientest and first fathers , adam , enoch , noah , and abraham did not keep the sabbath ; and lest we should mince the matter by a distinction , and say that he denied not abraham to have kept the sabbath , but only to have kept it so rigidly and severely as the jews did , ( which is hospinians opinion ) justine martyr makes it his business in a great part of his dialogue with trypho the jew ( wherein he excellently asserts the truth of the christian religion ) to prove that neither circumcision was before abraham , nor the sabbath before moses ; and so refutes trypho's objection , that the christians did slight the commandments of god in the old testament concerning the sabbath and circumcision , and other outward observations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : if before abraham there was no need of circumcision , nor before moses of the sabbath and festivals and oblations , neither now is there any need of them : nor is it easie for any man to answer the force of this argument which he useth ( amongst many others , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to say that any of these outward ordinances is righteous in and for it self , were in effect to calumniate god , as if he had not at all times taught one and the same righteousness ; which must follow , if there be granted any intrinsecal or inherent holiness either in the jewish or in the christian sabbath , since we cannot prove that the one was established before moses , and we are sure the other was not established till after christ ; so that by confequent , there was one moral righteousness before the law ; another under the law ; a third under the gospel ; and we whose salvation it is to sit in abrahams bosome , shall be saved by a righteousness unknown to abraham ; which cannot be allowed without setting up two several distinct communions of saints , and two several distinct religions that made them so ; and how can we acknowledge two religions , and acknowledge but one god ? we must therefore put a distinction between circumstances and substances in religion ; for though both are to go hand in hand to do their homage to almighty god , yet substances are to have the upper hand ; and this appears plainly by our saviours own determination in the like case , even concerning tithes ; for tithes and the sabbath are alike moral ; if what is numeral be moral in the one , how can it be less then moral in the other ? nay abraham paying tythes before moses , is undisputable , not so his keeping the sabbath ; whence it appears god took care for the priest before the sabbath ; for the person , before the day of his worship . i say this appears plainly by our saviours own determination concerning tythes , mat. . . which he will not have put in the ballance against mercy and judgement , calling in effect these and the like ceremonial institutions , the lighter , whiles he plainly calleth those moral duties , the weightier matters of the law ; and denouncing a woe against those as hypocrites , who magnified the one , that they might vilifie the other , woe unto you scribes and pharisees , hypocrites , for ye pay tithe of mint , and annise , and cummin , and have omitted the weightier , matters of the law , judgement , mercy and faith ; this woe was denounced against them , not for what they payed , but for what they omitted ; not for paying tythe of mint , and annise , and cummin , but for omitting judgement , mercy and faith , whiles they were over zealous and over scrupulous about those payments : for so it follows , these ought ye to have done , ( that is the moral duties ) and not to leave the other undone , ( that is , the ceremonial institutions . ) to prefer circumstances above substances , and consequently , to be more zealous and scrupulous about the day or other adjuncts then about the duty of publike worship , is to incur this woe ; and it is too too plain , that since tything of mint , and annise , and cummin have been much in fashion in regard of god ( for in regard of his poor ministers tythes were never less in fashion ) mercy , and judgement , and faith have been quite out of request ; since we have been so scrupulous about the rue and all manner of herbs , we have quite passed over judgement and the love of god , ( luke . . ) since the sabbath day hath been so much cryed up , the sabbath duty hath been quite beaten down : in the name of god let us set up both together , and know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempori servientes , applying our selves to the time , is not good divinity , if it exclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domino servientes , applying our selves to the lord ; though erasmus hath given us that interpretation on rom. . . and our church in the epistle for the second sunday after epiphany hath followed him ; and vorstius would fain justifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the truer lection , against the authority of the text commonly received both in greek and latine churches . this may seem a dangerous assertion in him , to make the letter of the text come under our disputes , which god hath set over our obedience ; but yet the other assertion would be more dangerous in us , to make the end and reason of the text come under the letter of it ; we all know this is the end of the text , that god may be glorified in christ , and we saved by him ; let us gloss the fourth commandment according to this end , and we shall neither be hereticks nor schismaticks by our gloss , neither sin against religion by having a corrupt liturgie , nor sin against communion by having no liturgie ; which are both peccancies against the end of this commandment ; and ( consequently ) we shall neither idolize , nor prophane , much less rob either times , or places , or persons consecrated to gods publick worship , which are both peccancies against the letter of this commandment . christ is the end of the law , saith saint paul , rom. . . shewing that the letter of the law was to look to the end , and the end of the law was to look to christ ; let us say so too , and we shall not easily sin against the principal end of this commandment , which is the glory of god in christ ; we shall not sin against the christian religion by having a corrupt liturgie . again , the same saint paul saith , the end of the commandment is charity , tim. . . not excluding what he had said before of christ , but including it : let us say so too , and we shall not easily sin against the subordinate end of this commandment , which is the salvation of man by christ ; we shall not sin against christian communion , by having no liturgie . for what saint paul hath said of the law or commandment in general , that must we say of this law , of this commandment in particular , the end of it is christ , and the end of it is charity : for the end of it is twofold ; first , the exercise of the true christian religion , that god may be glorified in christ for our redemption : secondly , the establishment of true christian communion , that man may be edified , and brought to the knowledge and enjoyment of his redeemer . and all those texts in the old and new testament , which concern the publick worship of god , are so many interpretations of the twofold end of this commandment ; as for example , in the old testament , psalm ( which was made to be used in publick assemblies , according to aben ezra's gloss ) commandeth singing to the lord , and worshipping of him , there 's the exercise of religion , q. d. remember thou keep holy the sabbath day : and commandeth us to sing and worship , there 's the establishment of communion , q. d. thou , and thy son , and thy daughter , &c. and gives this reason of those commands , the lord our maker ; q. d. for in six dayes the lord made heaven and earth : so again , psalm . o be joyful in the lord , serve the lord with gladness , and come before his presence with a song , there 's the religion : all ye lands , or , as it is in the hebrew , all the earth , there 's the communion : it is he that hath made us , and not we our selves , there 's the reason of both , from our creation ; for the lord is gracious , his mercy is everlasting , &c. there 's that reason further enlarged to us christians from our redemption ; who are taught that god by his son both made the worlds , and also purged our sins , heb. . , . so again in the new testament , mat. . . where two or three are gathered together , there 's the communion ; in my name , there 's the religion ; i am in the midst of them , there 's the reason of both ; so heb. . , . let us draw neer with a true heart , let us hold fast the profession of our faith , there 's the exercise of religion ; for he is faithful that promised , there 's the reason of that exercise : and ver . , . let us consider one another , not forsaking the assembling of our selves together , there 's the establishment of communion ; to provoke unto love and to good works , there 's the reason of that establishment : if we be sure of christs name , we cannot be too zealous of our gathering together ; if we be sure of the religion , we cannot be too zealous of the communion , but if we be not sure of the name , ( which cannot well be , without a set and known liturgie ) every good christian must be contented to say with joshua , i and my house will serve the lord , and mou●n that he cannot say with david , i was glad when they said unto me , we will go into the house of the lord : for it is more agreeable with the end of the fourth commandment , that men have the right religion in their own houses without a publick visible communion , then that they have a publick visible communion ( in gods house , ) without the right religion . they must first say , let us hold fast the profession of our faith , and after that , let us consider one another , not forsaking the assembling of our selves together ; for if the assemblies have forsaken the faith , it can be no sin to forsake the assemblies , since the end of the commandment is without doubt above the letter of it , the substance of worship above the adjunct of it , or to speak in one word , since christian religion doth challenge precedency before , and preeminency above christian communion . so then without question the end of the commandment is the first thing to be considered ; for if the end be rightly understood , the letter will not easily be mistaken ; for the letter of the law is subservient , to the end of it , and therefore may not have so scanty an interpretation as will not reach the end ; and such is that interpretation of the fourth commandment , which would have the letter mean no more then it mentions , ( that is the bare circumstance of time , ) and leaves men at liberty to do what they please with the other adjuncts of publick worship , ( to wit , the persons by whom , and the places in which it is to be performed ) and regards not the end or reason of the command at all . this was the fault which our blessed saviour did find with the scribes and pharisees interpretations of the law , that they interpreted it not in its full extent or latitude ; and this made him so often in one chapter use these words , ye have heard it hath been said of old , but i say unto you , &c. not opposing his authority against the authority of god , who gave the law , but against the authority of the scribes and pharisees , who misinterpreted it : as for example , god had said thou shalt not kill , they intepreted this law only of the act of murder ; our saviour interprets it also of the intent or occasion of it ; of hatred in the heart , and of calumny in the tongue : again , god had said thou shalt not commit adultery , this the scribes and pharisees restrained to the act of fornication or adultery , but our saviour tells us plainly that god meant otherwise , and forbad not only the act , but also the inclination thereto , lusting , nay the occasion thereof , looking on a woman to lust after her , mat. . . the like interpretation have some of late given of the fourth commandment , as if the day were all that god required , whereas questionless he requireth also the other adjuncts of publick worship , as much as the day , and he requireth the worship it self much more : for publick worship must first be publick in its substance , then in its adjuncts ; first , in its substance , by having such prayers as are of publick concernment to all good christians , according to the pattern given us in the mount , that is to say , in gods most holy word , wherein we find the spirit of god himself the first author of liturgie or of common prayer ; having taught us such prayers whose matter and form is common alike to all good men ; and taught them , not only for our direction , but also for our use ; as plainly appears by the hebrew inscription on the ninty second psalm , a psalm for the sabbath , because , saith jarchi and ezra both , they were to say that psalm on the sabbath ; and musculus saith the same after them , concinendus in ecclesia die sabbathi , this psalm was to be sung in the assemblies on the sabbath ; nay the psalmist saith as much , being nothing else but an invitation to praise the name of god for all his works , most especially for the wonderful dispensations of his power in pulling down his enemies , and of his mercy in relieving and upholding his servants : so again , psalm . hath this inscription , a prayer for the afflicted when he is over-whelmed , and poureth out his complaint before the lord , which plainly sheweth that the psalms were made to be used not only as publick , but also as private devotions , and consequently that set forms do not confine the spirit of prayer , because the holy ghost commandeth the use of this psalm to the afflicted , not for the hinderance , but for the furtherance of his devotion ; not only as a prayer , but also as a prayer fit to pour out his complaint before the lord : and t is clear our blessed saviour hath said concerning his own most holy prayer , not only , after this manner therefore pray ( mat. . . ) commending it for our direction , but also , when ye pray , say our father , ( luke . . ) commanding it for our use ; not only giving this prayer to his church as a pattern for liturgie , or publick worship , but also as a part of it ; which is also true of the whole book of god , since those words being a part of the scripture , cannot be of any private interpretation , pet. . . so that god hath provided for himself a lamb for a burnt offering , in giving his scriptures to his church ; for in them are not only rules of worshipping , but also forms of worship ; such rules as equally oblige all ; such forms as equally concern all the christians in the world . secondly , publick worship must also be publick in its adjuncts , not only in one adjunct of time , ( though that happily be more particularly named , because it is the most universal or common adjunct , wherein all the habitable world can at once communicate together ) but also in the other adjuncts of place and person ; god will have his publick places to be worshipped in , his publick persons to be worshipded by , as well as his publick day ; and all those texts in the old and new testament , which speak of places or persons deputed to gods publick worship , do belong to the letter of this fourth commandment , as well as those which speak of the day . thus hath god himself said , ye shall keep my sabbaths , and reverence my sanctuary , i am the lord , lev. . . here is the same reason given for reverencing the sanctuary , as for keeping the sabbath , and not to do the one , as well as the other , is a contempt of god ; and lest we should think this injunction did only concern the tabernacle or the temple of the jews , the reverence is evidently communicated to more then one sanctuary , lev. . . that he prophane not my sanctuaries , for i the lord do sanctifie them ; god owns the sanctification of place as well as of time for his worship , and forbids us to prophane the one as well as the other : thus as we find many complaints in the prophets against those that prophaned the day , so we find many in the psalms , against those that prophaned the place of gods publick worship , as psalm . . they have set fire upon thy holy places , and have defiled the dwelling place of thy name , and ver . . they have burnt up all the houses of god in the land ; and they that did this , are called gods enemies , foolish people , and blasphemers , verse . remember this , o lord , how the enemy hath rebuked , and how the foolish people have blasphemed thy name . god owneth to have houses as well as days ; and if our saviours example may prevail with us , we shall be as zealous for his houses as for his days : he would not suffer that any man should carry any vessel through the temple , mark . . ( and yet he here excused his disciples for plucking the ears of corn on the sabbath day , mark . ) and he gives a reason for it that concerns christians who are of all nations , and not only jews who were but of one nation , for he saith , is it not written , my house shall be called of all nations the house of prayer ? which words plainly shew that all nations are to set apart houses of prayer , and that god hath an interest or propriety in those houses , ( so set apart ) they are his houses ; which caused saint paul to say to the corinthians , what , have ye not houses to eat and to drink , or despise ye the church of god ? cor. . . where is a plain contradistinction betwixt mens houses and gods house , they may not do the same offices in both ; their corporal food they must take in their own houses , their spiritual food only in gods house ; and they who do otherwise , are said to despise the church of god , which is here put as a term convertible with the house of god , or is imporperly opposed to their own houses : and indeed the context requires this exposition , when ye come together in the church , ver . . is thus afterwards explained , when ye come together in one place , ver . . for it is evident that if the place of their meeting had not been first determined , and known , they could never have met together ; and what is the determining of a place to holy meetings , but the exempting or separating it from prophane or common uses ? therefore the canon law saith expresly , that all men know there was a consecration of places from the beginning , who know the precepts of the old and new testament ; ( de consecr . dist . . cap. . ) and accordingly proves it was so among the jews , and ought to be so among the christians : iudaei ergo loca , in quibus sacrificabant domino , divinis habebant supplicationibus consecrata , nec in aliis quam deo dicatis locis munera domino offerebant : si enim iudaei , qui nmbrae legis deserviebant , haec faciebant , multo magis nos , &c. the jews did consecrate those places by prayers and supplications , in which they offered their sacrifices : and if they who had only the shadow of the law were so zealous and carefull about the places of their worship , how much more ought we so to be who enjoy the substance of the gospel , and the very sun-shine of grace ? for sure our worship being more holy then theirs , cannot have less claim to the beauty of holiness : and the same was also the judgement of the greek church , in the purest ages of it , as appears by athanasius his apology to the emperour constantius , making many excuses for himself , that he had held a religious assembly in the great church newly builded by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before it had been consecrated : and the council of gangre saith expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we honour and highly esteem the houses of god , not speaking of his spiritual , but of his material temples ( which this prophane age blasphemously nick-nameth steeple-houses ) for so it follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( can. . ) honouring every place that is built to the name , or for the worship of god : but why should we insist upon the practice of the servants , when the master himself did no less , who honoured the feast of the dedication of the temple with his own presence , john . . thereby shewing it was not superstition but true religion which first taught men to perform holy duties , not only on holy-days , but also in holy places . and yet we have not quite explained the letter of this commandment , for it also requires holy persons , as well as times and places , for a holy worship : nay we find gods publick worship performed in a common or unholy place , nehem. . . in the street before the water-gate , but not by a common or unholy person , for it was performed by ezra the scribe . and we find our blessed saviour and his disciples sometimes upon extraordinary occasions , preaching and praying publickly , neither in the synagogues nor on the sabbaths , that is , neither in consecrated places , nor on consecrated days , to shew the work it self had a holiness incommensurable with , and therefore unconfinable to either ; but still we find only them who were without doubt consecrated persons , publickly preaching and praying ; we find no unholy or unconsecrated persons in all the book of god either authorized or allowed to do this work of god , which immediately concerneth his publick worship : but on the contrary it is said expresly , the lord separated the tribe of levi to bear the ark of the covenant of the lord , to stand before the lord , to minister unto him , and to bless in his name unto this day , deut. . , those whom the lord had not separated , durst not meddle with the ark of his covenant , nor stand before the lord to minister unto him , and to bless in his name : one vzzah that was not of this separated tribe , was struck dead for taking hold of gods ark , though it were with a good intent , to sustain it when the oxen shook it , sam. , . and we cannot say that this was not written for our learning , unless we will twice contradict saint paul , not only in the general thesis , when he saith , now all these things happened unto them for ensamples , and they are written for our admonition , cor. . . but also in this very particular hypothesis , when he saith , no man taketh this honour unto himself , but he that is called of god , as was aaron ; so also christ glorified not himself to be made an high priest , but he that said unto him , thou art my son , heb. . , . in which words though he confine not the priesthood to the tribe of levi , of which aaron was , for he saith that christ was an high priest , who was of the tribe of judah , yet he confines it to the calling of god , for he saith , christ glorified not himself to be made an high priest , but he that said unto him , thou art my son. if christ would not glorifie himself by taking the priesthood , till he was called of god , then surely no christian can do the office of a priest without being called , but he must disobey god , and dishonour christ ; and to countenance any man that doth so , must needs be both ungodly and unchristian ; much more to discountenance those whom god hath called , and who do not their own , but his work ; ministring indeed unto him , ( exactly according as himself hath prescribed both in worship , and word , and sacraments ) and blessing in his name and by his authority : if we will needs expel these ministers , what do we else but expel our own blessing ? sure we cannot deny but our saviour christ hath given unto his ministers the keys of the kingdom of heaven , ( for the keys which he promised only to saint peter , mat. . . he gave to all his apostles , john . . ) nay also the keys of the kingdom of hell , for so those whom he had sent out , return with joy , saying , lord , even the devils are subject unto us through thy name , luke . . and how then can we disturb those ministers whom he hath sent , without grievously sinning against his authority , and dangerously sinning against our own souls ? for what is this in effect , but to shut up heaven , and to open hell , but to keep out god , and to let in devils ? tell me if you can , why men are not now so frequently possessed with devils , as they were before the coming of christ , but only because christ hath given his church power over them ; and if we will needs beat down his church , why should not the devils again recover their former power of possessing men ? this we have found true by sad experience , that since we have forsaken our church which prayed god to beat down satan under our feet , god hath let satan get up even over our heads ; angelis malis duplex poenalis convenit locus ; infernus pro ipsorum culpa in quem omnes post diem judicii detrudentur aer autem ista caliginosus , usque ad diem judicii , ad bonorum exercitium , ne totaliter ; sc . ab utilitate naturalis ordinis exciderent , saith aqu. par . . qu . art . . god hath allotted the devils two places of torment ; hell , in regard of their own sin , and they shall be all thrown down thither at the day of judgement ; and also the region of the air. ( till that day comes ) for the exercise of good men , lest otherwise those evil spirits should quite have fallen from the order of nature , and been out of all capacity of doing good . god hath set the devils over our heads in respect of place ; but t is only our contempt of god can set the devils over our heads in respect of power : and the contempt of gods ministers comes very neer the contempt of god , for so himself hath taught us , he that despiseth you , despiseth me , and he that despiseth me , despiseth him that sent me luk . . what is it then ? i will take heed of sinning against the letter , but much more against the end of the fourth commandment ; i will take heed of sinning against the circumstances , but much more against the substance that is required in the exercise of religion ; i will glorifie god in the sabbath day , that is , in all the adjuncts or solemnity , but i will much more glorifie him in the sabbath duty , that is , in the substance ( or form ) of his publick worship . i will first make sure of my religion , then of my communion ; first of my liturgie , then of my company ; first of essentials , then of ceremonials : i know they are blessed that dwel in thy house , psalm . . but withal that this is the reason of their blessing , they will be alwayes praising thee ; great is the blessing of christian communion whereby men dwell in gods house , but greater is the blessing of christian religion , whereby men are alwayes praising god ; i will not willingly sin against thy house , but above all i will not sin against thy praise ; i will not cast them out of thine house , whom thou hast commanded to dwell in it , that they may be always praising thee , ( psalm . . ) much less will i cast thee out of thine own house by disturbing thy praises if others will not forsake their false churches to come to the true worship of god , what shall i answer at the last day , if i forsake a true church , to set up a false worship ? if they so highly prize a religion that is in part against thee , a communion that is in part without thee , for which they can produce only some few specious pretence ; what will become of me if i regard neither thy religion , nor thy communion , for which i have so many unquestionable arguments , or rather so many irresistable demonstrations ? i will then be very zealous for that christian communion , wherein i am sure i have the true christian religion , for i cannot oppose such a communion because of its authority , but i shall be guilty of faction ; nor because of its excellency , but i shall be guilty of blasphemy ; nor because of its sincerity , but i shall be guilty of irreligion ; and i cannot be either factious , or blasphemous , or irreligious ( much less all three together ) but i shall sin grievously against the glory of my god , scandalously against the good of my neighbour , dangerously against the salvation of mine own soul . in a word , since god ( of his infinite goodness , which i could not deserve , may not abuse ) hath made me an israelite , i will not strive to make my self an idumaean , a babylonian , or an aegyptian ; saint bernard finds all these three in one persecutor or opposer of that church which professeth and practiceth the true christian religion , saying thus , herodiana malitia , & babylonica crudelitas est nascentem extinguere velle religionem , & allidere parvulos israel ; si quid enim ad salutem pertinens , si quid religionis oritur , quicunque resistit , quicunque repugnat , planè cum aegyptiis parvulos israelitici germinis necare conatur , imo cum herode nascentem persequitur salvatorem ; it is the malice of a herod , ( who was an idumaean , ) and no less then babylonian cruelty to labour to suppress religion , and to dash the children of israel against the stones : for if indeed what is brought forth doth conduce to salvation , or belong to true piety , who ever resisteth or opposeth it , doth plainly endeavour with the aegyptians to slay the young children of israel , nay with herod he doth seek out his new born saviour to destroy him ; and he that doth this , forgets all the curses denounced against edom in the prophets for persecuting his brother jacob , particularly that of obadiah , v. . for thy violence against thy brother jacob , shame shall cover thee , and thou shalt be cut off for ever : a text , the fittest that can be alledged in this case , because the jews tell us that this obadiah from being ahabs steward , was made a prophet of the lord , for the kindness which he had shewed to the lords prophets when they were persecuted by jezebel ; hic igitur quia centum prophetas paverat , accepit gratiam prophetalem , & de duce exercitus fit dux ecclesiae ; tunc in samaria parvum gregem paverat , nunc in toto orbe , christi pascit ecclesias , saith saint hierom ( prol . in abdian . proph. ) this man because he fed an hundred prophets , received the grace of prophecy , and from being a captain under ahab , was made a captain under christ ; then he fed but a small number in samaria , now he feedeth many millions in all the world ; and i doubt not but god hath still reserved the same blessing for all those who have hitherto sustained his persecuted prophets , not to give them the spirit of prophecy ( for he will not violate his own orders and institutions ) but to give them the spirit of grace in this ungracious , the spirit of perseverance in this backsliding age of ours ; so that we may be truly say , the reason why they have not lost their faith ( as well as others ) is because they would not lose their charity ; whereas many that were of an other temper , as at first they lost their charity , so now at last they have lost their faith , and know not whither to go to seek it ; but may truly say with mary magdalen , ( and so much the more truly , by how much the less sorrowfully , for they would with her have more tears in their eyes , if they had grace in their hearts , ) they have taken away my lord , and i know not where they have laid him , john . . they who were among the head-men of tekoa , amos . . and taught to keep cattell from their youth , zach. . . and so made themselves prophets without the lord ; nay they who were among sauls messengers sent to take david , sam. . . and so made themselves prophets against the lord ; they have taken away my lord , my saviour from me , and i know not where they have laid him . a very sad complaint , which they now least make who have most reason , who from their sedition and privy conspiracy have fallen into false doctrine and heresie , and from their hardness of heart towards men , have fallen into contempt of gods word and commandments , from which we pray god to deliver them , and to keep us : for since his mercy hath made us christians , we may not let our own unthankfulness make us antichristian ; and such are all they who will needs be of a religion fitter to serve themselves then to serve their god ; it is musculus his observation upon ps . . saul hic typum gerit ●ntichristi , qui habet in regno suo sacerdotes & tabernaculum , & cultum dei , verum haec omnia vult sui juris esse , & sib ministrare ; vult sacerdotes domini , esse iniquitatis suae ministres ; non indicastis mihi ( inquit ) quod david venerit ad vos ; saul was the very type of antc●hrist , who had indeed priests and tabernacle , and the worship of god in his kingdom , but would have them all under his command , and would make them all serve his designs : he would have the priests of the lord become ministers of his wickedness , and destroyed them , because they had not been so , turn and slay the priests of the lord ( saith he ) because their hand also is with david , and because they knew when he fled , and did not shew it to me , sam. . . this sin of antichrist , in striving to make religion stoop to interest , ( that is in effect , to make god serve mammon , to make christ serve belial , ) being most directly against the end of the fourth commandment , plainly shews that the end of that commandment is chiefly to set up the honour of christ , the eternal son of god ; all the jews service did , all the christians service should tend only to this end ; do this in remembrance of me , concerned their sacrifices , no less then our sacraments ; their sabbaths no less then our lords dayes ; their weekly , on less then our weekly ; their anniversary , no less then our anniversary festivals ; and all by vertue of the fourth commandment ; do this in remembrance of me , concerned the jews in the general reason of it , no less then it concerneth us christians ; only it concerned them in types and shadows , it concerneth us in body and substance : so saith saint paul of their sabbaths , which are a shaddow of things to come , but the body is of christ , col. . . they were to look after the shaddow , but we are to look after the body , they were to look after the types , but we are to look after christ ; they were to be zealous for the sabbath day , but we are to be most zealous for the sabbath duty , which is to do all in remembrance of christ ; to magnifie our redeemer in the first place , and for his sake to magnifie the memorials of our redemption ; thus hath holy zachary taught us to sing , blessed be the lord god of israel ; and hath given this reason of that song , for he hath visited and redeemed his people , luke . . that we may assure our selves it is not superstition but good religion , ( agreeable with the end of the fourth commandment ) which teacheth us to celebrate the memorials both of his visitation , that he came to visit us in great humility , and of his redemption , that he hath redeemed us in great mercy , and will consummate that redemption in greater glory ; nor may we think that the letter of this commandment was to restrain the end of it , or the sabbath was to confine the publike worship of christ , no more then we may think that god gave the law to restrain the gospel , or set up the practice of judaism for a time , to confine the practice of christianity for ever : we may not so put our necks under the yoke of jewish bondage , in the circumstances , and much less in the substance of our religion : the proportion of time allotted the jew for his publike worship , may admonish the christian to give no less , must not regulate him to give no more to god : for religion first brings men to god , then binds them to god ; and that religion which brings them neerest , binds them fastest ; the jews religion brought and bound him to god as to the author of nature , and called for much praise ; the christians religion brings and binds him to god as to the author of grace , and calleth for more praise ; the angels religion brings and binds them to god as the author of glory , and calleth for all praises . the christians religion , though betwixt that of the jews and that of the angels , yet comes neerer to that of the angels , and therefore may not look backwards to nature , but must look forwards to glory : the author of nature did bid the jews first number dayes , saying , for in six dayes the lord made heaven and earth , and rested the seventh day ; wherefore the lord blessed the seventh day and hallowed it ; there the day called for the duty : but the author of grace hath bid the christian first number duties , teaching him to say , i thank god through jesus christ our lord , rom. . . here the duty calleth for the day ; and bidding us think god will not let us be sti●ted to one day in seven for our thanksgivings : for though nature be under the measure and government of time , yet grace is only under the measure and government of eternity ; wherefore any day that tells me of the grace of our lord jesus christ , and the love of god in him , shall tell me also of the communion of the holy ghost , to give thanks to god the son for his grace , and to god the father for his love ; nor dare i so undervalue the duty of thankfullness which i owe to my blessed saviour , for my redemption from sin and death , as to tarry till the next sabbath before i say , i thank god through jesus christ our lord ; and this i am sure , though men may deny me thus to keep the sabbath on earth , yet god will not deny me thus to keep the sabbath in heaven ; and the more they may hinder me thus to keep it in earth , the more should my soul be filled with desires and longings to keep it so in heaven . sect . iv. the sincerity of christian communion may be broken either causally by a false religion ; or formally by an unjust separation ; both breaches are abominable : the care which the primitive christians used to avoid both by cleaving to the ancient creeds , and the gloria patri , and also by their communicatory letters ; the reason of that care was , that both priest and people laboured only to serve christ , not to serve themselves of him : the touchstone to try all churches , is from advancing the glory of christ , both in their religion and in their communion . as the communion of saints is commanded in the fourth commandment which requires all men to communicate in those doctrines of faith and duties of life which god hath called them to profess , and practise in and by his church ; so the religion of saints is commanded in the three first commandments which do teach the doctrines and duties of that communion ; for as god hath not left his people to make their own communion , so neither hath he left his church to make her own religion ; he first saith , let all things be done , then let all things be done decently and in order , cor. . . he first provides the doctrines , then regulates the prophets or the preachers ; first takes care for the order of religion , then takes care for the order of communion : he first taught his church how to invocate and implore his mercy , how to reverence , and adore his majesty , how to acknowledge his authority , and glorifie his holy name in worship , in word , in sacraments , and after that how to order assemblies and publick meetings for these invocations , for these adorations , for these acknowledgements or glorifications . and hence it is that christian religion bids all men first look after gods authority in his word , then after gods authority in his church ; so that no church can be obliged ( by the obedience which she oweth to the christian faith ) to communicate with that church which absolutely refuseth to have the doctrines and duties of its communion regulated and ordered by the known and undoubted written word of god , because every man ought first to choose his religion , whereby to have communion with christ , then the profession or exercise of it , whereby to have communion with christs church : and by consequent , for any company of men to advance themselves against the word , is to incurre saint pauls censure , if any man teach otherwise , and consent not to wholesome words , even the words of our lord jesus christ , and to the doctrine which is according to godliness , he is proud , knowing nothing , but d●ating about questions and strifes of words ; and those men which have incurred saint pauls censure , cannot be acquitted from saint pauls sentence , from such withdraw thy self , tim. . , , . in such a case the breach of christian communion is to be imputed to those who consent not to the words of christ ; for if they break off from christ , it is no sin , can be no shame in others to break off from them ; for the apostle saith expresly , from such withdraw thy self : so that it is evident the breach of christian communion may be causal in a false religion , as well as formal in an unjust separation ; and all the world is not able to excuse the formal , unless it be from the causal breach , since no man can have a pretence to leave the church , unless it be to cleave to christ ; to forsake the christian communion , unless it be to follow the christian religion : therefore where religion is most sincerely kept , there communion is most sinfully and most shamefully broken . for if the church hath indeed taught us the right invocation and adoration of god , and a right profession to glorifie his most holy name , according to the three first commandments , how doth it not bind us to its communion in all these according to the fourth ? if we cannot deny the purity , how dare we deny the publike exercise of our religion ? for surely he that will one day say depart from me ye cursed , to those who have carelesly neglected their duty towards their neighbours , will never say , come ye blessed , to us if we wilfully neglect our duty towards our god ; but our peevishness now saying , unto him in effect depart from us thou blessed , will then most certainly be recompenced with his justice saying unto us , depart from me ye cursed ; our departure from him is now voluntary , it will then be necessary ; it is now our sin , it will then be our punishment : for if we shall be condemned for our omissions towards our brethren , much more shall we be condemned for our omissions , or rather for our contempts towards our saviour ; and those jehu's which drive furiously , not to throw down the worship of baal , but of the true everliving god , shall without doubt answer at the last day not only for their furiousness , as guilty of schism , but also for their contempt , as guilty of profaness ; not only for their breaking the christian communion , but also for their opposing the christian religion ; they cannot set up the abomination of desolation ▪ in the holy place , and pull down holiness from thence , but themselves will be in gods account abominable and desolate . so saith junius in his parallel upon saint mat. , . appellatur exercitus omnis infidelium ad subversionem desolationemque populi dei comparatus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. abominatio desolationis ; abominatio quidem propter naturam & constitutionem ipsius , quia totus ex hominibus abominandis & infidelibus conflatus est ; desolationis vero ab effectu ; quia horridam desolalationem fuerat importaturus loco in quem irruerit . christ calleth those roman armies which were to lay waste jerusalem , the abomination of desolations ; abomination from their persons , because they were abominable men ; desolation from their work , because they were to make hierusalem waste and desolate : if those men were the abomination of desolation who laid waste the city of god , what are they who lay waste the worship of god ? therefore saith the spirit of god in psalm . that such men are gods enemies , and must expect to be scattered , and either speedily to vanish like smoak , after they have a little troubled our eyes , or at least to melt like wax , that they may not stay so long as to harden our hearts : for he is the god that maketh men to be of one mind in an house , verse . and most loves they should be of one mind in his own house ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the . inhabitare facit unius moris in domo , he makes those of the same fashion to be of the same family ; he makes men to be of one disposition , and of one conversation , that they may be of one communion ; and he accounts them but runnagates that are not so , but letteth the runnagates continue in scarceness : nay the hebrew calls them rebels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the rebellious : the greek translations do render this one word four several ways , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the . qui exasperant , they that are contentious , ready to exasperate and to provoke ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith symmachus , incruduli , they that are incredulous and hard to believe ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith aquila , abscedentes , they that are exceptious or ready to depart from the known way ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith theodotius , declinantes , they are erroneous and actually declining into false wayes : ( for so is that word used , psalm . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , declinantes autem ad tortuosas vias , such as turn aside unto their crooked ways : ) all which sins are combined together in this one of wilful schism , which makes men runnagates for their inconstancy , rebels for their disobedience , contentious for their bitterness , incredulous for their blindness , exceptious for their apostasie , and erroneous for their pertinacy . such men are commonly hot-headed , and hard-hearted in their sin ; and they are accordingly tormented with heat and hardness in their punishment ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , habitabunt aestus siccitatem , saith symmachus , they shall dwell among burning drought , that shews their punishment from heat ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , habitaverent rupem , saith aquila , they do dwel among rocks , that shews their punishment from hardness : and what is the reason of all , but because they are enemies to god , in being enemies to the communion which he hath established ? for so it is said , ver . give thanks o israel unto god the lord in the congregations ; but they neither regard israel , nor the god of israel , nor the giving of thanks , nor the congregations . and therefore these words , rise up lord , and let thine enemies be scattered , and let them that hate thee flee before thee , which were used by moses when the ark set forward , num. . . are here by david formed into a perfect psalm , which was sung afterwards ( saith musculus ) before that same ark , when david and all the house of israel brought it up to zion with shouting and with dancing , and with the sound of the trumpet , sam. . . the ark was a type of the church , and therefore this psalm which once concerned the ark and its enemies , doth now concern the church and her enemies ; and saint paul in effect assured us as much , in that he hath applied the verse of this psalm to our saviour christs ascension , wherein he gave such gifts to men by which the christian church was first founded and doth still subsist : so that it is evident that this psalm is a prayer for defence and propagation of the catholick church , and consequently these and the like expressions that are found in it , are so many imprecations and curses from the spirit of god against his churches enemies . the like is often to be observed in the whole book of psalms , which is very full of expostulations with , and imprecations against the enemies of the church ; and that being a book of devotions of gods own making , may neither be neglected by his servants , nor yet securely used by his enemies ; for they will but curse themselves by using it , and more mischief themselves by not using it ; a sad condition which the churches enemies most unavoidably bring upon themselves , either not to use those devotions which were of gods own composing , or to use them against their own prosperity in this world , and salvation in the next . i will make but one instance more , and that shall be out of psalm . one of the psalms of degrees or ascensions , which were so called saith kimchi , from rabbi sudia , because the levites in singing those psalms were bound to exalt their voices , and as it were to ascend higher and higher in every psalm : so that before they came to this psalm , their voices were at a very high pitch , god not permitting them to dissemble their danger who would needs oppose his church , though by denouncing and divulging it , they incurred their own ; they were therefore to sing those words in a high and loud tone , the righteous lord hath hewn the snares of the ungodly in pieces , ver . . or rather as it is in the orher translation , hath cut asunder the cords of the wickd , even those cords whereby they drew the plow to make long furrows upon the churches back , saith junius ; densos funes quibus aratrum trahebant in dorso ecclesiae ; and he borrowed this gloss from aben ezra , who thus expoundeth the place , the lord will cut asunder their cords , that they shall not be able to plow upon my back ; and the meaning is , that the lord will take away their burdens , ( sc . who had led israel captive ) from off the shoulders of israel , by destroying their dominion . again ver . . & . let them be confounded and turned backward as many as have evil will at sion ; let them be even as the grass growing upon the housetops , which withereth before it be plucked up : if they be not confounded and turned backward in this world , they will in the next ; ( for this curse cannot fall to the ground ; ) and to be turned backward in the next world , is nothing less then to be turned into hell , as the grass that is withered is good for nothing but to be thrown into the fire : and this is the very doom that saint paul hath denounced against them , rom. . , . but unto them that are contentious and do not obey the truth , but obey unrighteousness , indignation and wrath , tribulation and anguish , &c. what is there more in hell , then indignation and wrath tormenting the soul ? then tribulation and anguish afflicting the body ? and this will be the punishment of those who are contentious , and meerly out of contention ; at first do not obey the truth , and at last do obey unrighteousness : therefore the apostle useth an emphatical expression to set forth their contentiousness , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lis autem qui sunt ex contentione , ( as the vulgar latine hath rendred it , ) but to them that are of contention ; that is , so contentious , as if they were born or made of contention ; this preposition ex doth here note the material cause , as if contention were the very matter of which such men were made . aquinas ingeniously maintains that position , creare est aliquid ex nihilo facere , to create is to make something out of nothing , mainly by this distinction , quum praepositio ex due importet , habitudinem causae materialis , & ordinem , hic non designat causam materialem , sed ordinem tantùm ; sicut quum dicitur , ex mane fit meridies , id est , post mane fit meridies . where the preposition ex doth import two things , either the material cause out of which the thing is made , or the order of its making ; here it doth not import the material cause , but only the order , as when we say that the noon is made out of the morning , we mean after the morning , so when we say to create is to make something out of nothing , we only mean it is to make that something which before was meerly nothing , ( . par. qu. . art . . ) but we cannot fasten such an exposition upon these words of saint paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iis autem qui sunt ex contentione , but those that are of contention ; for this of cannot import their beginning as if they had been such , but now were not , and therefore it must import their constitution ; that they are such , and made of such principles : that they are so of contention as of that which is the chief ingredient in their composition ; and according to this interpretation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are of contention , will signifie those who make contention their study and delight , as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gal. . , . they whch are of faith , doth signifie those which wholly depend and relie upon faith in christ ; contrary to whom are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verse . as many as are of the works of the law , that is , as many as place their hope and confidence in the works of the law ; and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they which were of the circumcision , gal. . . doth signifie those which did glory or boast of their circumcision , and made it their business to be zealous for those kind of outward and carnal ordinances : and this is agreeable with saint hieroms criticism upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he thus explaineth , est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum qui semper ad contrad●cendum paratus , stomacho delectatur alieno , & muliebri jurgio contendit , & provocat contendentem , alio nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( hier. in . ad galat. ) the spirit of contradiction and of contention both , are ( according to this gloss ) in those men of whom saint paul saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but unto them that are contentious ; none can be a formal separatist from the communion of his church rightly established , but he must have the spirit of contention to make him a schismatick , and the spirit of contradiction to make him labour to justifie , or at least to continue and prolong his schism : so that indeed such a man hath indignation and wrath , though unjustly , in his sin , and therefore may expect to have them both , but very justly , in his punishment ; but unto them that are contentious , indignation and wrath , saith the text : they unjustly had indignation and wrath against their church , that they might be contentious ; and god will justly have indignation and wrath against them , that they may be punished for their contention . all which considered , we have reason to believe that external christian communion , as far as it is truly christian , is to be carefully followed , maintained and preserved in all churches ; to be forsaken , persecuted and destroyed in no church ; for god hath not left it to the disposal of the kings and potentates of this world , whether he shall be publickly served or not ; only hath given them a strict command to promote and advance his publick worship and service . he gave not power to his apostles for destruction , but only for edisication ; and therefore that power that tends only to destruction , cannot be of his giving : what shall we say of those who commanded the apostles not to speak at all in the name of jesus ? acts . . shall we say they had power from god so to do ? god forbid ; for then the christian religion could not have been planted without rebellion , and so should not have been planted at all ; for the text is plain , which forbiddeth to do evil that good may come : gods power doth no thwart it self , nor put men upon contradictions ; therefore in that the apostles were commanded to pray and preach in the name of jesus , the rulers of the jews were commanded not to oppose them in their praying and preaching in his name ; and accordingly we find when they would needs oppose them , such an answer returned as could not but make them condemn themselves for that opposition , whether it be right in the sight of god , to hearken unto you , more then unto god , judge ye , act. . . and this answer was given by the apostles , that it might serve as a ruled case ( for their successors ) to the worlds end , whom god hath constituted his trustees for his publick worship , that his ▪ name may be rightly invocated and adored , his word rightly preached , his sacraments rightly and duly administred , and who are bound to lose not only their livelyhoods , but also their lives rather then to forsake or betray their trust ; and if they are bound thus to stick to the truth , then surely the people are bound to stick to them , that they may all be one sheep-fold under one shepherd ; and as it were one diocess under one and the same bishop of their souls . saint paul did not think his authority confined with his person , when being a prisoner at rome he did write to philemon at coloss , calling upon him for the effectual communication of his faith , ver . . and telling him , that he was to be ministred unto in the bonds of the gospel , ver . . and requiring him to put some wrongs and losses upon his account , ver . . and all upon this ground , thou owest unto me even thine own self besides , ver . . is not the church to us what saint paul was to philemon ? since by her ministry god hath called us to the knowledge of his truth and to faith in his son ? or can we indeed owe even our own selves to her , and not be bound to pay our best acknowledgements ? by effectually communicating in her devotions , diligently ministring to her necessities , patiently suffering in her losses , readily obeying her commands , constantly persisting in her doctrine , and continually praying for her deliverance ; if we deny these acknowledgements to that church , to the which we owe them all , because we do own even our own selves besides , shall we not shew our selves untrue in denying our debt , as well as unjust in denying our duty ? for a true christian church cannot lose her right of obliging us to her communion , because she is in bonds ( with saint paul ) or in persecution , ( with the other apostles ) since it is evident that the precept of heb. . . obedite praepositis vestris , obey them that have the rule over you , and submit your selves , for they watch for your souls , &c. was given to the people when the apostles were all grievously persecuted , and was carefully observed during the unhappy time of the ten first persecutions ; and the reason ( as we may guess ) was this , that the church required the peoples communion upon no other terms then christ himself had required it ; so that to break communion with the church , had been then to break communion with christ ; and this appears from that profession of faith which was made by the fifth general council , ( the second of constantinople ) in the third collation ; as it is set forth by binius in these words , confitemur fidem tenere & praedicare ab initio donatam à magno deo , & salvatore nostro jesu christo sanctis apostolis , & ab illis in universo mundo praedicatam , quam & sancti patres confessi sunt & explanaverunt , & sanctis ecclesiis tradiderunt , & maxime qui in sanctis quatuor synodis convenerunt , quos per omnia & in omnibus sequimur , &c. we profess our selves to hold and preach that faith which was at first given from god and our saviour jesus christ to the holy apostles , and by them preached in all the world ; which faith the holy fathers did confess and explain , and deliver to the churches , most especially those who met in the four first general councils , whom we exactly follow in all things : and again , et omnia quae à praedictis sanctis quatuor conciliis , sicut praedictum est , pro una eademque fide definita sunt suscipimus ; & omnes condemnatos praedictis sanctis quatuor conciliis , tanquam condemnatos & anathematizatos habemus , una cum aliis haere●icis ; and we receive all those definitions or determinations concerning the christian faith which have been delivered by the four first general councils , and all that were condemned and accursed by them we condemn and accurse as we do all other hereticks . if this confession was catholick in that general council , how is it since that time schismatical in us ? and if they were catholicks who cleaved to the apostles creed , and to the creeds of the four first councils , ( which had none of those additional articles , that have since made the breach in christs church , and are like to continue it to the worlds end , if they themselves continue so long ; for there will be still many consciencious men who cannot take that for christian doctrine which they find not in the word of christ , nor that for christian practice , which they find rejected by his word ) i say , if they were catholicks who cleaved to the apostles creed , and to the explanations thereof , the creeds of the four first councils which are accordingly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expositions of the faith , sc . of that faith in the apostles creed , why are not we catholicks too , who profess and maintain the same faith ? and if we be catholicks , how are they not hereticks who willfully oppose our doctrine ? how are they not schismaticks who maliciously recede from our communion ? and surely it will be hard to prove that the primitive christians did , for the first six hundred years after christ , reject any men , much less churches from their communion as hereticks , who did make profession of the catholick faith according to the creeds delivered by the four first councils ; that moderation professed by saint cyprian in the third council of carthage , was followed by the catholick church long after his time , superest ut de hac ipsare quid singuli sentiamus , proferamus , neminem judicantes , aut à jure communionis aliquem , si diversum senserit , amoventes ; it remains that we declare our opinions concerning this business ; but so , as to condemn none for being of a contrary opinion , nor for that reason , thrusting him out of our christian communion ; the cause they met about was the rebaptizing of those who had been baptized by hereticks , wherein though the catholick church hath rejected their determination , yet it hath alwayes followed their moderation , suffering particular churches in those doctrines which did not immediately corrupt the faith , to continue in their different opinions , or different expressions , and yet to be of one and the same christian communion . and this appears from the first nicene council , which denounceth anathema only against the arrians , ( who denyed the divinity of christ , ) being contented to establish the canons about ecclesiastical order and government with lesser punishments , in so much that athanasius plainly saith , patres nicenos non eodem anathemate inclusisse arianos & quartodecimanos , that the nicene fathers did not include the quartodecimans under the same anathema with the arrians . and we may gather the reason of this , from the synodical epistle of the council of sardice , wherein it is accouted all one to be anathema , and to be separated from the catholick church , or not to be reckoned among christians : for so those fathers declare their sentence against the arrian bishops , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we have judged them not only to be unworthy of their bishopricks , but also of the communion of the faithful ; for they which do separate the son from the father , are to be separated from the catholick church as unworthy of the name of christians ; therefore let them be to you as anathema ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but why are they to be anathema ? because they have corrupted the word of truth , say the same fathers ; this being the apostles command , if any man preach any other gospel unto you , then that ye have received , let him be anathema , or accursed , gal. . . therefore be sure not to communicate with any of them ; for there is no communion of light with darkness , but put them all far from you ; for there is no concord of christ with belial ; thus far in effect , those holy fathers , accursing only those whom god himself had accursed : so doth the council of ephesus anathematize nestorius in this form ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( concil . eph. par . . act. . the true orthodox faith doth accurse this man , the holy synod doth accurse him , shewing plainly that if the true faith had not excommunicated him , they would not easily have denyed him their communion ; i will pass by the acclamations of the bishops in the council of chalcedon in the first action , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , christ himself hath deposed dioscorus , this is a just sentence , this is a righteous synod ; and their great exultations in the nicene and constantinopolitane faith after the recital of those two creeds , in the second action of the same council ; and i will hasten to some instances of after-ages , to shew how tender the primitive christians were in rejecting others from their communion ; the first shall be of the fifth general council , which was not till the year of christ five hundred and fifty . and that council at the end of its fourth collation hath these words , sancta synodus dixit , multitudo blasphemiarum , quas contra magnum deum & salvatorem nostrum jesum christum , imo magis contra suam animam theodorus mopsuestenus evomuit , justam ejus facit condemnationem : the holy synod avowed that the multitude of the blasphemies which theodorus of mopsuestia had belched or vomited out against the great god and our saviour jesus christ or rather against his own soul , had made his condemnation just , or necessary ; as if they had professed , they did not come by their own authority to make him a heretick , but by the authority of christ to declare him so . my second instance shall be out of the sixth general council , which was against the monothelites , for there the fathers at the end of the fifteenth action , pronounce their sentence of excommunication against polychronius the monothelite , in these words , for as much as polychronius the monk hath persisted in his erroneous and wicked opinion even to his old age , we have therefore put his soul under the curse denounced by saint paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : praedicto à sancto apostolo paulo anathemati jam hunc secundum animam subjecimus : what curse that was , the council nameth not , but we may suppose they meant that denounced in cor. . . if any man love not the lord jesus christ , let him be anathema maranatha : they looked upon this man as one that loved not the lord jesus christ ; for in that he was a monothelite , and said there was but one will in christ , he did in effect deny his humane nature , whilst he denyed his humane will , as themselves profess in their seventeenth action , that the monothelites tenent did by a new subdolous invention , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) labour to overthrow the perfection of christs humanity ; i say , they looked upon this man as one that loved not the lord jesus christ , in that he opposed the perfection of his humane nature , and consequently as one that had involved himself in that anathema denounced by saint paul , if any man love not the lord jesus christ , let him be anathema maranatha ; this is the anathema that truly strikes the soul , which the spirit of god denounceth against our spirits for not cleaving stedfastly to the son of god , or , for not loving our lord jesus christ ; he that is thus bound in heaven , can never think himself a freeman , though he be not bound in earth ; he that is thus excommunicated by the sentence of the law , cannot but think himself in a very ill condition , though happily he may be absolved by the sentence of his judge : so saith saint chrysostom upon the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by this one word hath the apostle frighted all the impenitent sinners of corinth , whether guilty of fornication , or of scandal ▪ or of faction , or of infidelity , ( for some of them also denyed the resurrection , ) he first shews them the greatness of their sin , that they loved not the lord jesus christ , then the greatness of their punishment , that they were anathema maranatha , could not but tremble at the coming of that lord , whom they did not love . such men as are in truth excommunicated by god himself , are most justly excommunicated by his church , and t is apparent that this council looked upon the monothelites as such ; for it follows afterwards at the end of the sentence , anathema to macarius , stephanus and polychronius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy trinity hath deposed these three miscreants ; i need not look after any more instances since this council was held full six hundred and eighty years after christ . this is enough to shew the moderation of the primitive christians , that they did not care to break communion with them in the christian faith who had not broken communion with christ , and they did not think those had broken communion with christ , who professed the christian faith , as it had been delivered in the creeds of the four first general councils ; indeed they thought the constantinopolitans creed alone a full and sufficient explication of the christian faith ; so say the fathers of this council , action . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficiebat quidem ad perfectam orthodoxae fidei cognitionem atque confirmationem , pium atque orthodoxum hoc divinae gratiae symbolum ; this pious and orthodox creed of the divine grace , was sufficient for the perfect knowledge and confirmation of the orthodox faith ; the council of chalcedon had given the same judgement before concerning that creed , but in different words , ( action ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sufficiebat quidem ad plenam cognitionem & confirmationem pietatis hoc sapiens & salutare divinae gratiae symbolum , this wise and wholsome creed of the divine grace , was sufficient for the knowledge and confirmation of godliness : they both highly extoll this creed ▪ as a peculiar testimony of gods grace to his church , and as an exact breviary of the christian religion , containing the whole summe of saving faith , saith the one ; of godliness ; saith the other council ; and what can be wanting to that christian communion which hath in it true faith & godliness ? or how can we be wanting to such a communion , and not be wanting to the christian religion ? but the council at chalcedon gives this reason why they account the constantinopolitan creed a perfect breviary of the christian religion , ( for so they mean , when they say it is sufficient both for the knowledge and proof of godliness , ) saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de patre enim & filio & spiritu sancto perfectionem docet , ac domini nostri inhumanationem fideliter accipientibus repraesentat : for it teacheth perfectly the knowledge of god the father , son and holy ghost , and plainly representeth to all that will receive it with faith , the mysterie of our lords incarnation or inhumanation . and indeed under these heads are all the mysteries of our christian religion briefly contained , though not fully explained and therefore when this council of chalcedon had used all exactness of care and diligence in the further explication of such truths concerning our saviour christ which the perverseness of hereticks had made disputable , though it could not make doubtfull , shewing that two compleat natures in him made but one person , it was high time in their opinion , to put an end to the making of any more new creeds , and accordingly they forbid all men either to speak or write , or make , or think , or teach a new faith ; for these are their own words , at the end of their fift action , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his igitur cum omni undique exacta cura & diligentia à nobis dispositis , definivit sancta & universalis synodus , alteram fidem nulli licere proferre aut conscribere , vel componere , aut sentire , aut alios docere . i will not here argue how they can answer this prohibition , who have since added twelve new articles to the creed as it was delivered by the council of constantinople , and have obliged all that will be ministers of their church , to swear all that will be members of their church to profess to live and dye in the belief of those additional ( no less then of the other ) articles as the only true catholick faith by which men may be saved ; it is enough for my present purpose ; and it may be enough for others future certainty and constancy in their religion , that all the christians that were saved for one thousand and five hundred years after christ , were saved without the necessary belief of those additional articles ; and it is clear that the church of rome her self denyed not anciently her communion to other churches , if so be they professed and maintained only that faith which was declared in the known and received creeds of the universal church ; for so optatus milevitanus testifieth , that all the churches of the world did hold communion among themselves , and with the church of rome by vertue of their communicatory letters : his words are these , lib. . contra parm. c. . cum quo nobis totus orbis commercio formatarum in una communionis societate concordat , with whom ( having named siricius then bishop of rome ) we and all the christian world besides , do by vertue of our communicatory letters , accord in one fellowship or communion ; but in those communicatory letters was contained nothing save only the confession of the catholick faith , as it had been declared in the known and received creeds of the universal church , saith bishop davenant in that small but excellent piece of his old age , called sententia de pace inter evangelicos procuranda : and we may gather as much not only from the epistles of several bishops in several synods , but also from the unhappy fate of those two councils of ariminum and seleucia , which both consisted of orthodox bishops , and yet for want of communicatory letters were at last brought to subscribe the arrian heresie : for all the bishops of the east gathered at seleucia , did presently agree to the true faith , and sent the emperour notice of their agreement ; and among the numerous company of the western bishops , at ariminum , above four hundered held the truth , scarce . opposed it ; yet the arrians abusing each synod with perswasions that the other had yielded ( saith incomparable hooker ) surprized both which we may say , they could never have done , had each synod acquainted the other with their assents to the nicene faith , by communicatory letters : this faith then was , and still is ground enough to all christian churches for their communion one with another in doctrine ; and prayers ( and sacraments ) according to this faith , are also ground enough for their communion in worship or devotion , so that if all christian churches believed , and prayed , and administred exactly according to the rule of this faith , it would not be possible for any man to be a schismatick in denying his communion , without first being a heretick in denying his religion : for if i am required to call only upon him in whom i have believed , and to do this only in remembrance of him on whom i am bound to call , how can i deny my communion either in prayers or in sacraments to any christian church , and not deny the faith that hath been taught me by the catholick church ? this seems to have been the ground of christian communion in saint basils dayes , who in his seventy eighth epistle ( which is a confes●ion of his faith ) saith thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we must be baptized , as we have received from the lord ; we must believe as we are baptized ; and we must give glory as we have believed , glorifying the father , son , and holy ghost : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. but we must abstain from their communion who are not of this faith , as being open blasphemers . in that he saith we must abstain from the communion of those that are blasphemers , it is evident he will not have us abstain from the communion of those who are true believers and right worshippers ; for where the baptism , ( and consequently the other sacrament ) is according to christs institution , and the faith is according to the baptism , and the glory is according to the faith , there not to joyn in communion ( at least in vote and desire ) is so a peice of desperate schism , as it is also a point of damnable heresie ; for it comes neer their sect of whom the apostle hath said , denying the lord that bought them , by reason of whom the way of truth is evil spoken pet. . , . and upon this account the gloria patri was so much looked after by the primitive christians in their publick worship , as being a right profession of faith in the trinity , and consequently the ground of true faith in christ ; nor can we think of the common people so generally withdrawing themselves from the arrian bishops in those dayes for not giving glory to god rightly according to the form of this hymne , but we must needs censure the dulness and deadness of this our age , wherein men care not with what ministers they assemble in publike worship though they see them not only forsake but also revile all the symbols of true christian faith and worship , and all the badges of true christian communion ; such as are the lords most holy prayer , the apostles creed , and this hymn of glorification ; for though men may have so much charity , as to pass by that sacrilegious tenent which professeth bishops and presbyters both one , that they may be equally contemned ; i call it a sacrilegious tenent , because i find it so called by the catholick church twice in the council of chalcedon , once in the fift action , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , episcopum in gradum presbyteri redigere sacrilegium est , to bring back a bishop to the degree of a presbyter is sacriledge ; and again in the fifteenth action ( wherein are the canons of that council , ) in the th . canon , in the very same words , only that insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring back , they say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring down ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : episcopum in presbyteri gradum reducere , est sacrilegium ; to bring down a bishop to the degeee of a presbyter , is sacriledge ; i say , though men may have so much charity as to pass by that sacrilegious tenent , which professeth bishops and presbyters both one , that they may be equally contemned , yet they should not have so little faith as to communicate in that sacrilegious worship which cares not to profess god the father , son and holy-ghost to be but one , that they may be equally glorified . and surely saint basil taking so much pains to clear himself concerning the right use of the gloria patri , doth sufficiently condemn all our late divines , who in such antitrinitarian ( and therefore antichristian ) times as these are , willfully contemn or carelesly neglect the constant and publike use of that most christian hymne ; for it is most certain , he that hath not a right belief of the trinity , cannot have a right belief of christ , and therefore he that will not openly profess his belief of the trinity , cannot justly claim , and consequently not reasonably expect the communion of those who desire and deserve ▪ ●e accounted orthodox christians : and it is observable that those formes of the communicatory letters which are mentioned by gratian in his seventy third distinct ( and before him by jno and berchardus ) do still retain the footsteps of this truth that all christian communion was antiently grounded on the profession of faith in the holy trinity ; and in this respect we may say that membranas occupare non debet , was an unreasonable censure in him that glossed the case of that distinction for the insertion of those greek elements , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being the initials of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth in effect assure us that the ancient bishops did neither give nor send their communicatory letters to any that did not openly profess their belief in father , son and holy ghost ; for as concerning that phansie in the canonist , petri quoque apostoli prima litera , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumatur , that p must also be added to signifie peter , it sufficiently confuteth it self , in that it supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand alone for the holy-ghost . contrary to the nature and use of the greek tongue , and leaveth out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not robbing peter to pay paul , but robbing the holy-ghost to pay peter ; and yet we may add further to its confutation , that it is as easie for those who resolve to make saint peter their author for every thing they say or do , to bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to turn patres into petrus ; and we find that hath been done , in the very pontifical it self , where the bishops oath was at first to observe regulas sanctorum patrum , the rules of the holy fathers ; but these words come afterwards to be changed into regalia sancti petri , the royalties of saint peter : but without doubt the greeks meant nothing else by those initial elements , save only father , son and holy-ghost , if at least they had any set form of communicatory letters among them , which sure is not now easie to be met withal , although baronius ▪ hath assured that the form of those letters was instituted , and binius hath further assured that it was extant in the th . canon of the first council of nice . in concilio nicaeno forma quaedum eiusmodi literarum , ( c. . ) ne fraus irreperet , est instituta ; non autem recens res ipsa est introducta , saith baronius , an. . n. . harum literarum formula à niceno concilio praescripta extat , can . . istius concilii , saith binius in notis in epist . . sixti papae . yet he may chance lose his labour that shall look for that form , not onl● in that canon , but also in any other of the greek councils , or in the commentaries of zonaras balsamon upon them . but what ever was the form of their communicatory letters ( which by the latines might be called formatae , for they acknowledge a form of them , such a one as it is ) sure we are this was the ground of their communion , that their baptism , their belief , & their worship was all in the name of the father & of the son and of the holy ghost ; they kept themselves entire in their religion , and that made them keep themselves entire in their communion ; they did earnestly contend for the faith which was once delivered unto the saints , ( jude . ) they did not labour to deliver a new faith ; so that their contending for the faith , kept them from other contentions ; as now our contentions do indeed keep us from the faith ; they laboured to serve their saviour , not to serve themselves of him ; we labour to serve our selves whiles we pretend to serve our saviour : they followed the advice of christs apostle , endeavouring to keep the unity of the spirit in the bond of peace , eph. . . we follow the insolency and outrage of christs enemies , saying , let us break their bonds asunder , and casts away their cords from us , psal . . . kimchi saith these were the words of the philistins against israel , the church of god ; but the apostles say in effect they were the words of herod and pontius pilate , against christ , the son of god , acts . . let us take heed of saying such words as these against the church of god , for fear we come in time to say them against the son of god : for what are the bonds of christ , but religion which hath its name from binding , and communion which hath its work to bind ? if we break one of those bonds asunder , how shall we be held by the other ? if we cast away religion , what do we talk of communion ? it is more just to call it a conspiracy ; if we cast away communion , what do we pretend religion ? it is more just to call it an apostacy : let both religion and communion be truely for the honour of christ , or let neither be called christian : for indeed this is the only true touchstone whereby we may try which churches are the dross of christendom , and which are the gold of it ; they who most labour to glorifie christ , are the best christians , according that short but pithy prayer of the latine church , et quia tuum est quod credimus , tuum sit omne quod vivimus ; ( orat. in sabbato quatuor temporum quadragesimae ) and because that all our faith is from thee , grant that all our life may be for thee and to thee : all our faith is from christ , all our life must be to christ , or we shall live infidels , though in belief christians ; therefore they who most labour to glorifie christ both by their faith and by their life , are undoubtedly the best christians ; they who most labour to glorifie him as king , to be ruled by his government ; as prophet , to be guided by his word ; as priest , to be reconciled by his satisfaction : they are clearly the best christians ; and they who are defective in any of these , as they less glorifie christ , so have they less the purity and truth of christianity . great is the preeminence of christians above other men , that they know christ ; but greater is their preeminence above other christians , that they glorifie him agreeably to their knowledge ; such are truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the faithful in saint chrysostomes sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . christians are called the faithful , not only for trusting in god , but also for being trusted by him , in that they have been entrusted with those mysteries of christ , which not the angels themselves did know before them : they were accordingly best take heed they do not betray that trust , which they did not , could not deserve ; and they will certainly betray it , if once they seek to take the preeminence to themselves ; and not give it to their saviour : we may not judge some of the antient churches for so doing , because they were swallowed up by an earth-quake , soon after they had received christianity , as coloss , laodicea , and h●erapolis , in the reign of nero , saith orasius : but we most look carefully to our selves that we may not do so , who dayly hear many amongst us saying , we are of paul ; others , we are of cephas ; others we are of apollos , meerly to divide the church ; and others saying , we are of christ , meerly to contemn it : for they intend not to advance our saviour , but to debase his ministers ; not to come neerer christ , but only to run further from his church ; i say , we must look carefully to our selves , le●t some such dreadful earthquake swallow us up also , who have provoked heaven , wearied earth , and therefore may justly go down quick into hell ; or lest we be swallowed up by the earth without an earth quake , as were corah , dathan , and abiram , who were the first notorious authors of divisions in the people of god , and themselves perished by a strange division ; for saith the text , the ground clave asunder that was under them , numb . . and the ground is still cleaving asunder under us , in so much that it is to be feared , that the earth , the sons of the earth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filii terrae , as the text calls them , psalm . . the lowest and meanest of the people will at last quite swallow up both moses and aaron , that is , all authority and preeminence both civil and ecclesiastical : this we are sure of , the only way for the kings and potentates of this world , to keep their own authority , is by it to defend and maintain the authority of christ , who is the blessed and only potentate , the king of kings , and lord of lords , tim. . . nor is it just they should look to have any preeminence without , and much less against him , whose proper right it is , in all things to have the preeminence , col. . . therefore give glory to the lord your god , before he cause darkness , ( in despite of all your new lights ) and before your feet stumble upon the dark mountains , and while ye look for light , he turn it into the shadow of death , and make it gross darkness : but if ye will not hear it , my soul shall weep in secret places for your pride , and mine eye shall weep sore , and run down with tears , because the lords flock is carried away captive ; jer. . , . carried away captive from the communion of the lord , to the divisions and distractions of his enemies : a captivity beyond that of babylon , because of a confusion beyond that of babel ; for there only tongues , but here minds and spirits also are confounded . o sweet jesus , restore again to thy communion those that have departed from it : retain and confirm those that still abide and continue in it ; thou blessed mediator betwixt god and angels and men , and by that thy mediation , the blessed author to the angels of union , to men of reunion , to both angels and men of communion with the everliving god ; be pleased so to joyn all christians in one communion here on earth , that thou mayst joyn them all in one communion hereafter in heaven : even that eternal and most blessed communion wherein thou our head now livest and reignest with the father and the holy ghost , one god world without end , amen . deo trin-uni gloria . the ivstification of the church of england , according to the true principles of christian religion and communion , consisting of three chapters . the first chapter sheweth that the church of england is gods trustee for the christian religion , as to the people of this nation . the second chapter sheweth that the same church of england hath carefully discharged that trust , as a most christian or most catholick church . the third chapter sheweth that the communion of the said church of england is conscionably embraced and reteined by all the people of that nation , but unconscionably declined or deserted by any of them . i marvel , that you are so soon removed from him that called you into the grace of christ , unto another gospel ; which is not another , but there be some that trouble you , and would pervert the gospel of christ , gal. . , . i would they were even cut off which trouble you , gal. . . london , printed , anno domini , . the preface to the iudicious and unprejudicate reader . i hope it will not be said i seek to justifie a church which is not ; for the truth and righteousness whereby it was a church , are the same they ever were ; or that i seek to justifie a church which ought not to be ; for no man can shew a better truth and righteousness whereby to make a better church : till men can establish a better religion then gods word hath established , they cannot find , they should not seek a better church , then such as most entirely professeth that religion : for a church which hath the religion god commands , must needs have the communion god approves . this smal piece seeks to justifie such a church , and hopes to be the confirmation of your faith , and not only the account of mine ; wherein i profess my self an accountant , not as a politician , but as a divine ; for without doubt so many pious ministers , scandalous chiefly for this , that they durst be true to their oaths and to their trust in such a perfidious and false age , have not lost themselves for nothing in this present world ; but they have a good conscience to comfort them against their losses , and a good cause to countenance them against the world ; however , this can be no immodest assertion to say , that he which values the communion of his church above his living , is most likely to value the religion of his church above his life ▪ and god make me such a scandalous minister : for i may not forsake the true christian religion without being a against●…y ●…y god ▪ nor the true christian communion , without being a separation from him ; and if such a religion , and such a communion be in the church i seek to justifie , i shall fall under the curse of meroz if i do not my best to justifie it ; for this is not to come to the help of the lord , to the help of the lord against the mighty , judges . . unless we ought rather to say , they have lost their might by opposing the lord , who have lost their innocency by opposing his church : if you be unchristian , you may perchance think i seek to justifie a church that is not to be regarded ; if antichristian , a church that is to be oppressed ; but if truly christian , you know i seek to justifie a church , which conscience doth bid you to regard , and god doth forbid others to oppress . a church which doth most entirely set forth gods glory without the falsities of a superstitious , or the novelties of a factious worship ; and in that it doth most entirely set forth gods glory , it cannot but most entirely promote mans salvation ; and this being the proper end of religion , is also the proper work of a church , which though it may be a company from the multitude of worshippers ; yet is it not a communion but from the verity and unity of worship . o thou who art the way , the truth , and the life ; the way for us to walk in , the truth to direct our goings , the life to reward us at our journeys end , forgive us our many strayings out of thy way , our fierce oppositions against thy truth , that thou mayst give us the happy enjoyments of thy life : o thou eternal sun of righteousness , who hast enlightned the christian church by thy holy word , and holy example , and multiplied illuminations of thy holy spirit , be pleased also to enlighten our wandring souls , that thy holy word may instruct us , thy holy example may guide us , thy holy spirit may rule and govern us , that we may not love darkness more then light because our deeds are evil ; but may love thee who hast given us thy heavenly light , may love thy church to whom thou hast given it , may love thy ministers by whom thou hast given it , may love our own souls for which thou hast given it , and dost still continue it ; so shall we be preserved from that inner darkness which will not see thee here , and from that outer darkness which shall not see thee hereafter ; and also be preserved in the unity of thy church to be ever with thee by a holy communion in earth , and by a blessed fruition in heaven , amen , amen . the justification of the church of england according to the true principles of christian religion and communion , consisting of three chapters . cap. i. that the church of england is gods trustee for the christian religion , as to the people of this nation . sect . i. christ delivered the trust of his word and sacraments to his apostles ; they delivered the same to bishops and presbyters their successors ; but the apostles had an illimited , their successors have a limited trust . the necessity of the succession of these trustees to the worlds end ; yet is the succession of doctrine more necessary then the succession of persons . did christian churches more consider the obligation and the charge , then the priviledges and the honour of being god's trustees , none of them would arrogantly claim , much less tyrannically invade anothers trust ; but each would timorously undertake , carefully manage , and conscionably discharge her own : t is evident that our blessed saviour trusted all his apostles equally with the teaching of his word , administring his sacraments , and governing of his people , because he gave to each apostle an infallible judgement , and an illimited commission , the one enabling , the other authorizing each of them to guide and govern the whole world , though for the better expediting of their work , every one of them betook himself as it were to his own peculiar diocess , according to that of paul , for we stretch not our selves beyond our measure , ( cor. . . ) but t is easie to distinguish betwixt their power , and their use of it ; for surely if we consider the power only of each apostle , none of them by taking care of all christian people , could usurp anothers authority , or intrude himself into anothers trust ; thus that commission and command given to saint peter immediately by and from our blessed saviours own mouth , feed my sheep , feed my lambs , ( john . ) though we suppose those sheep and lambs did comprize all christs flock that then was , or ever should be , ( which is as much as the words can bear , and more then they do claim , or will justifie ) yet even that large commission taken in a larger sense then it was given , was no supersedeas to saint paul , for taking care of all the churches , cor. . . instantia mea quotidiana , solicitudo omnium ecclesiarum , he calleth the care of all churches his daily instance , that is , his daily work and labour , even in the judgement of the latine church at the time of the vulgar translation : for saint paul as well as saint peter , and the rest of the apostles as well as saint paul , had an universal commission to teach and baptize all nations , mat. . and by consequent an universal trust concerning all those nations who should be taught and baptized ; for else they might both teach and baptize in vain . and this universal trust he that commanded them to undertake , enabled them to discharge ; for the holy spirit of god leading every one of them into all truth , fitted every one of them to lead all the world besides : but we dare not say it was so with the successors of the apostles ; for they neither had an infallible judgement that they might have an illimited authority , nor had they an illimited authority , that they might have an universal trust ; nay the text bids us say the quite contrary ; for saint paul thus writeth to titus , for this cause left i thee in crete , that thou shouldest set in order the things that are wanting , ( or that are yet left undone ) and ordain elders in every city , as i had appointed thee , tit. . . he limits titus his commission , ( and much more the rest of the ministers that were under him , ) to that people only which was in crete , and leaves him not to take the particular care of any other people or nation ; they were to have other trustees appointed for them . again , the same saint paul writeth thus to timothy , i besought thee to abide still at ephesus , that thou mightest charge some that they teach no other doctrine ; tim. . . where it is as plain , that saint timothies trust was confined only to the people of the church of ephesus , and that he was gods chiefest trustee , though he was not gods only trustee for that people ; because the same saint paul saith to all the presbyters of the same church , take heed therefore unto your selves , and to all the flock over the which the holy ghost hath made you overseers , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bishops ) to feed the church of god , which he hath purchased with his own blood , acts . . where it is evident whose trustees they were ; for he saith , the holy ghost hath made you overseers , or bishops ; and what was their trust ? for he saith , take heed to your selves , and to all the flock , to feed the church of god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to feed , as t is also to govern or to guide , for so doth a shepheard his sheep , pascere saith beza , to feed . regere , saith the vulgar latine , to govern ; the word requires both , and accordingly their trust is not only to feed their flocks , but also to govern them : here is a commission not only for doctrine , but also for discipline , and this commission is given only to the presbyters or doctors of the church of ephesus ; he sent to ephesus , and called the elders of the church , ver . . if you ask what elders ? t is plain by their office what they were ; even such as were to answer for the blood of those who perished in their sins , if they did not teach repentance towards god , and faith towards our lord jesus christ : for so the apostle argues for himself , i kept back nothing that was profitable unto you , ver . . i testified repentance towards god , and faith towards our lord jesus christ , ver . . i have gone preaching the kingdom of god , ver . . wherefore i take you to record this day , that i am pure from the blood of all men , ver . . he alludes without doubt to those words of ezekiel , because thou hast not given him warning , he shall die in his sin , but his blood will i require at thine hand , ezek. . . so that saint paul gave this commission only to such elders as were to ▪ succeed him in his office of preaching and governing , or in the ministry , which he had received of the lord jesus , to testifie the gospel of the grace of god , ver . . th●se elders he appointed his successors in the church of ephesus , ( when he was now quite to be taken from thence , ) and by the same appointment hath established the succession of the ministry in all other churches ; for as the apostles observing the first day of the week for the publick worship of christ , hath made it necessary for all christian churches to observe the same day for their publick worship to the worlds end ; so their appointing the ministers as their successors for the discharge of that publick worship , hath much more laid upon all churches the necessity of a successive ministry ; yet saint paul looks upon the succession of persons without a succession of doctrine , as a poor evidence , and a poorer priviledge of a christian church , because he saith , also of your own selves shall men arise , speaking perverse things to draw away disciples after them , v. . in that he saith , of your own selves shall men arise , he plainly sheweth they should have a succession of persons ; but in that he saith , speaking perverse things , to draw away disciples after them , he as plainly sheweth they should in that succession of persons , not have a succession of doctrine ; t is a miserable condition when men shall put asunder those two which god hath joyned together ; but if we will needs phansie , for god forbid we make or fear , much more that we should suffer for the division , better it were for the succession to be divided from the ministry , then for the ministry to be divided from the doctrine ; for the ministry is necessary for the doctrine , but the doctrine is necessary for it self ; and those churches which most pretend an uninterrupted and an undoubted succession in their ministry , yet would be loth to be no surer of their doctrine , then they are of their ministry ; for all the world cannot make them have more then a moral certainty of the succession of their ministers , whereas they cannot be good christians , if they have not a theological certainty of the succession of their doctrine ; for he that believes the truth , not knowing it to be true , and to have proceeded from the god of truth , is not formally , but only materially a true believer , and leaves himself in a capacity , if he doth not put himself into a disposition , to believe a lye : for by the same reason that he can bestow his faith upon an uncertainty , he may also bestow it upon a falsity . sect . ii. the trust and nature of the catholick church , best gathered from particular churches ; the first part of their trust is concerning the word of god. he that would not miss or lose his way to the sea , had best follow the conduct of some particular river ; and he that would not be mistaken in his judgement concerning the catholick church , were best guide himself by the consideration and the observation of particular churches ; vniversalia priora sunt particularibus ordine naturae , particularia vniversalibus ●rdine doctrinae ; universals are before particulars in the order of nature , but particulars are before universals in the order of doctrine ; wherefore we must first enquire into the nature of particular churches , if we would fully understand the nature of the catholick or universal church ; for as universals have no subsistence in themselves , but only in their individuals , so neither hath the universal church any actual subsistence but only in particular churches : and as we rightly understand an universal , by abstracting it from the conditions and imperfections of the individiuals , and taking only the perfections of the same ; so shall we rightly understand the catholick church , by abstracting it from the imperfections of particular churches , and imputing to it only their excellencies and perfections : thus though i see lameness in one man , blindness in another , perversness in a third , ignorance in a fourth , and falseness in all ; yet i consider man in general , neither as lame , nor as blind , nor as perverse , nor as ignorant , nor as false , but an excellent creature , made to know and enjoy his maker ; so though i see many defects and imperfections in particular churches , ( for in many things we offend all , men and churches too ) yet i consider the catholick church , or the church in general , neither as defective , nor as imperfect , but as the body and spouse of christ , holy and undefiled , without spot , called to the knowledge of god here in this world , and to the enjoyment of him hereafter in the world to come ; and if all men would look more upon the perfections then upon the defects of the churches wherein they live , if they would rather look upon what christ hath made them , then what they have made themselves , the world would be more given to devotion then now it is to disputes , and would be more filled with religion , then it is now with faction : for christ is so well preached in every true christian church , notwithstanding the great corruptions and divisions of christendom , that if he were but half so well practised , we should most of us soon become very good christians : and truly we can scarce give a better reason why state policy and self-interest hath not generally corrupted the principles , as it hath the practise of christians , but only that those who sit in moses his chair , think themselves concerned in moses his trust , which was this , thou shalt speak all that i command thee , exod. . . hence it is , they commonly speak as they ought , though they seldom do as they speak ; their tongues are sanctified , though not their lives ; they remain holy and innocent in their functions , though not in their actions , circumcised in their lips , though uncircumcised in their hearts : their persons unregenerated , but their calling such as worketh regeneration ; therefore said truth himself , concerning them , mat. . . all whatsoever they bid you observe , that observe and do ; ( for they speak with moses ) but do not ye after their works ; for they say and do not ; ( they act with jannes and jambres ) they speak , they teach according to their trust ; but they act , they do , according to their lusts : it being much easier to talk by rule then to walk by it ; god often giving to his ministers the grace of ●●i●ication for his names sake , that they may preserve his truth , when yet he denyeth them the grace of regeneration for their own sakes , because they will not obey his truth ; gratia gratis data may be given to the calling , when gratia gratum faciens is denyed to the person ; we find that god threatneth the wicked priests , saying , i will curse ▪ your blessings , mal. . . what is their blessing but their calling ? and how is that cursed , but when it is blessed to all men , save only to themselves ? when the ministers shall be like so many statues in a doubtful road , directing the travellers in the right way , but themselves not moving therein at all ; the comparison is not much amiss : for as it is not from the substance of the statue , but from its office or employment that men are directed by it ; so is it also in the ministers ; t is not from their persons , but from their calling , that they are so highly qualified , as to be our guides to heaven ; and as men can make a stock , so much more god can make a man discharge the office of a faithful guide ; and as the rottenness of the statue hinders not the soundness of its directions , so a minister that hath a false and a rotten heart , may have a true ( and a sound ) mouth ; and as the traveller thanks not the statue for his good directions , but those that set it there : so we are not to thank such a minister for his good directions , but god that set him over us ; for if the efficacity and operation of a good instrument be ascribed to the efficient cause , then much more of a bad instrument ; and if such holy apostles as saint peter and saint john rebuked the amazed jews after this manner , why look ye so earnestly on us , as though by our own power or holiness we had made this man to walk , act. . . then we may be sure that when words of power or of truth proceed from the mouth of a wicked caiaphas ; that he spake not this of himself , but being high priest that year , he prophesied , john . . and as caiaphas though he was not a true man , yet he was a true prophet , because in that respect he was gods trustee for the propagation of that truth which he then prophesied ; so is it still with many christian ministers and churches , as they are gods trustees for preserving and propagating the saving truths of the gospel , so they are enabled by his spirit to discharge that trust ; in so much that we may take it for granted , that god hath entrusted them , because we cannot deny but god hath enabled them : for if he had not given them a trust , why should he either give them authority to undertake it , or ability to perform it ? therefore since we cannot deny the authority , nor the ability , we may not deny the trust . and indeed the trust is too palpable to be denyed by any that will not shut his eyes against the truth , lest he should see it , or that will not open his mouth against the truth , that he may oppose it ; for so saith saint paul , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dispensatio mihi credita est , i am entrusted with a dispensation , sc . of the holy gospel ; and t is evident he spake not this in regard of his person , that the trust should die with himself , but in regard of his calling , to shew the same trust was to remain with his successors for ever : and if we will look upon all his epistles , we may there see accordingly , that he hath derived this trust to particular churches after him , that is , to those bishops and presbyters that were set over the people . for as the epistles that were sent to the seven churches of asia , were directed and sent to the angels , that is , to the bishops and ministers of those churches , and not to the common people , apoc. . & . so was it in all saint pauls epistles , they were sent not to the people , but to the ministers that were set over them ; god entrusting them with his saving truth , whom he had entrusted to bring others to salvation ; nor are we beholding to the citizens of rome , or to the burgers of corinth , but to the ministry of both those churches , and of other churches since them , that we now enjoy the true copies of saint pauls epistles ; the like is to be said concerning all the other parts of the new testament ; for as the books of the old testament were known to have come from god , because they were deposited in the ark , and committed to the custody of the priests , ( whence damascene saith concerning the wisdom of solomon , and of the son of sirach , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lib. . de orth : fide cap. . they are holy and religious books , but yet are not reckoned among the canonical scriptures , because they were not deposited in the ark : ) so the books of the new testament were known to come from god , in that they were deposited in the ark , that is to say , in his church ; and hence it was , that the epistle of saint james and some others , though they were not at first generally received in all churches , yet were they no longer questioned , after once it was made appear by the testimony of those churches , where the authentick copies of them had been deposited , that they had been indicted by some apostle , or approved by some apostolical man ; till then , they were questioned , in regard of their authors , if not in regard of their authority , but after that , they were questioned in regard of neither ; so great a confidence did god repose in particular churches , that it is evident he entrusted them with his own word to keep it , to witness it , and to explain it ; as the church of the jews with the old testament , ( which church though it were catholick or universal in its doctrine , yet was it meerly particular or national in its extent ; for he shewed his word to jacob , his statutes and ordinances unto israel ; he had not dealt so with any nation , neither had the heathen knowledge of his laws , psalm . ver . , . ) and several churches of the christians with several parts of the new testament ; as the church of rome with that epistle sent to the romans , and the church of corinth with those two epistles sent to the corinthians , and so of the rest ; and as for the seven catholick or general epistles , commonly so called , they had the title of catholick , or general epistles , not because they were sent to no particular churches , but because they were sent to many , as saint peters to the strangers scattered throughout pontus , galatia , cappodocia , asia , and bythinia , which being not directed particularly to one of these , was therefore called a general epistle ; as belonging to them all ; not because it was sent at large to all of them , for so perchance it might have been received by none , but because it was to be communicated to all ; unless that we had rather say that these epistles were called catholick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they were sent of purpose to confute some new risen hereticks or schismaticks ; particularly the solifidean heresie , and the itch of separation , either from ambition , or covetousness , or perversness , as may appear by the arguments of the said epistles , ( however those also were at first deposited with some particular churches : ) and hence it was that some of them were sooner generally received then others , even those which had been at first deposited with the more eminent churches : thus we see the trust of particular churches , and in them the trust of the catholick church concerning the , scriptures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eis credita sunt eloquia dei , they were entrusted with the oracles of god , rom. . . that is , they were entrusted to keep them , and to witness them ; but saint pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am entrusted with a dispensation ( sc . of the same oracles ) speaks more ; that they were also entrusted to explain them ; and we cannot deny the continuance of this trust unto the worlds end , unless we will affirm that god hath laid aside the care both of us and of his church , neither regarding the salvation of our souls , nor the authority and continuance of his own church , and so by consequent exterminate out of our creed as well as out of the world , the catholick church , and the communion of saints , and by consequent deprive our selves of the forgiveness of sins , the resurrection of the body , and the life everlasting . sect . iii. the second part of the trust of particular churches , is concerning the people of god ; what that trust is , and how it comes to be derived to them , is shewed from saint pauls speech , acts . to the particular church of ephesus ; and from saint pauls epistles to timothy and titus , and from other several epistles ( of his ) to particular churches . god is very angry with a man , when he trusts his soul in his own hands , for then he leaves him exposed to the temptations of his own concupiscence , to the errours of his own ignorance , to the slips and stumblings of his own infirmity , to the precipices and downfalls of his own presumption , and to the bondage and thraldom of his own corruption : therefore we justly extoll the power and goodness of god in our preservation no less then in our creation , and himself thinks it no less honourable to keep a soul then to make it ; and therefore saint paul calleth him god our saviour , thrice in one epistle , by the commandment of god our saviour , tim. . . this is good and acceptable in the sight of god our saviour , tim. . . we trust in the living god who is the saviour of all men , specially of those that believe , tim. . . which if it had been observed by the transcribers of some private manuscripts , one would not have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god the father and our saviour jesus christ , another would not have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of god our father and jesus christ , for this variety of reading proceeded questionless from that opinion which some held , that the name of saviour , belonged only to the person of christ ; because it is palpable that in the authentick copy of the greek church , as it is in saint chrysostome , and of the latine church , as it is in the edition of sixtus quintus , the words are read as beza records them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god our saviour , and the lord jesus christ , where god the father is plainly called our saviour ; because he is the chief and principal cause of our salvation : for it is the fathers mercy that saveth us , though the sons merit ; and we could not have received , should not have embraced the merit of the son , had it not been for the mercy of the father : therefore the same apostle ( as delighted with this expression , ) saith again , according to the commandmnnt of god our saviour , tit. . . being willing to ascribe to the father no less then to the son , the honour and glory of our salvation ; behold all souls are mine , saith god himself , ezek. . . and rabbi david gives us this gloss upon the words , all souls belong to me , and i have given them bodies of flesh to guide and lead after me , and i do delight in their life , not in their death , for they are mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umiccebodi nigzaru , and they were taken from mine own glory , q. d. they are mine , and i care not to lose them ; they were parts of mine own glory , and i am willing to glorifie them ; they were at first springs and branches of mine own tree , even the tree of life , and i am desirous to engraft them in that tree again ; and this gloss of the jewish doctor , is agreeable with the best christian doctrine . for it is saint pauls argugument for the justification of the christian as well as of the jew , ( from whence he proves that justification cannot be by the law , because the law was given only to the jew ) that god is the god of the gentiles as well as of the jews , rom. . . and it is the same saint pauls argument for the salvation of the christian as well as of the jew , for the same lord over all is rich unto all that call upon him , rom. . . according to that of the wise man , but thou sparest all , for they are thine , o lord , thou lover of souls , wisd . . . the text saith , gods supream dominion over all , is the reason why he is willing to shew mercy unto all , and how shall we say his dominion over all is the reason that he hath excluded much the greatest part from mercy ? let us seriously consider this , and we will never quarrel with our church for teaching us this prayer , that is may please thee to have mercy upon all men : for in truth god himself is originally the general pastor of souls , according to that of the psalmist , the lord is my shephard , therefore can i lack nothing ; a psalm made concerning all israel , saith kimchi , that they should say so when they go out of captivity ; we need not change , but only rectifie his gloss , by extending it to all the israel of god , and to their going out of spiritual captivity , the bondage of sin and satan ; for all the souls that go out of this captivity , have god for their shephard , to guide them , to feed them , to protect them ; thus is god himself originally the general pastor of souls , and all others that take care of souls are but his substitutes and curates ; for he hath imparted this cure immediately to his son , whence he is called the shephard and bishop of our souls , . pet. . . but mediately , by his son , unto his ministers , for so it is averred from christs own mouth , as thou hast sent me into the world , even so have i also sent them into the world , john . . viz. to take the charge and care of souls ; and every true church of christ may borrow these words from her masters mouth , should speak them with his zeal , and justifie them with his constancy , to this end was i born , and for this cause came i into the world ; that i should bear witness unto the truth ; john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that i should be a witness to the truth , and if need required , also a martyr for it ; the first in the affection of my soul , the latter also , in the preparation of it ; a witness i am in the best times ; may be a martyr in the worst ; a witness when men love the truth , a martyr when they oppose it : they are first enemies to the truth , before they can be enemies to me , as it follows , every one that is of truth , heareth my voice , and by the rule of conversion , every one that heareth not my voice , is not of the truth ; but the less they will hear my voice , the more they shall feel thy hand ; the less they will let me speak for the truth , the more the truth will cry out against them ; they may bring the martyrdom upon me , but they will bring the destruction only upon themselves ; so saith saint peter , there shall be false teachers , by reason of whom the way of truth shall be evil spoken of : what then ? shall they therefore be able to destroy gods church , the witness of his truth , and the martyr for it ? no , they shall destroy only themselves , as it is said in the same place , and bring upon themselves swift destruction , pet. . , . but as for the church , that shall be preserved , though so as by fire , as just lot was delivered when sodom was destroyed , verse . whence is inferred this doctrinal conclusion , for the strengthning of our faith , for the establishing of our hope , for the inflaming of our piety , and for the encreasing of our patience ; the lord knoweth how to deliver the godly out of temptations , ver . . all the persecutions that can befall the godly , though they are others sins , yet they are only their temptations ; and they that have the zeal to pray not to be led into temptation , shall atleast have this benefit of their prayers , not to be left in , but to be led out of them : they may be thought to be in captivity , but they are not ; for the truth shall make them free , john . . they may be thought to be in death , but they are not ; for he that is their truth , is also their life , john . . they will not be false to the truth , and the truth cannot be false to them ; they bear witness to the truth , not only for gods sake to obey his command , and for their own sakes to discharge their consciences , but also for the peoples sake , to save their souls ; for the same must be the trustees for gods truth , and for the peoples souls , because there is no way to save their souls but by his truth ; and therefore saint paul telleth the church of ephesus , ( acts . ) that he had discharged his trust concerning their souls , by teaching them the whole truth , and nothing but the truth ; for saith he , i kept back nothing that was profitable unto you , ver , . whence it is evident he preached the whole truth : and again , but have shewed you and have taught you publickly and from house to house , testifying both to the jews and also to the greeks , repentance toward god , and faith toward our lord jesus christ , ver . . . whence it is evident he preached nothing but the truth ; nothing but the right practical truth , such as concerned the good ordering of this present life by repentance towards god ; nothing but the right speculative truth , such as concerned the knowledge and enjoyment of the life to come , by faith toward our lord jesus christ : we see by saint pauls example what is to be the chief doctrine of every particular christian church ( which succeedeth him in the same trust and care of souls , even repentance toward god , and faith toward our lord jesus christ , and consequently the church is most truly apostolical , which most incorruptly preacheth this doctrine of faith and repentance , and most zealously practiseth what it preacheth ; nor may such a church be dismayed that by this means she is like to have many enemies , even as many enemies as there are pharisees and sadduces in the whole world , ready either to deride the repentance , or to corrupt and deny the faith , for so was saint paul assured that bonds and afflictions did abide him , v. . yet he plainly answereth , ( and thereby teacheth every one who succeedeth him in the same trust , what to answer ) but none of these things move me , neither count i my life dear unto my self , so that i might finish my course with joy , and the ministery which i have received of the lord jesus , to testifie the gospel of the grace of god , v. . as if he had said , i did not at first either invade or falsifie this trust , that i should now betray it or forsake it ; for i received it of the lord jesus ; he put me in this course , i must follow his directions ; he made me his minister , i must obey his commands ; it is my course , i must run it on directly , not turning aside either to the right hand or to the left , that i may consult with flesh and blood , but looking only to my journies end ; it is my ministry , i must perform it as i am enjoined , not seeking to please my self , and much less any other , but only my master . nor need we ask the eunuchs question , i pray thee of whom speaketh the prophet this ? of himself , or of some other man ? acts . . for saint paul in the same place gives the answer to this question , in that he alledgeth his own example , not as personal but as doctrinal , making this inference upon it , take heed therefore unto your selves , and to all the flock over the which the holy-ghost hath made you oversers to feed the church of god , which he hath purchased with his own blood , v. . he gives them . reasons why they should be as carefull in their trust , as he had been in his : . that they had the charge of the flock , and were to answer for those that should go astray ; take heed therefore unto your selves , and to all the flock . . that they have this charge imposed on them by the spirit of god , over which the holy-ghost hath made you overseers . . that this charge neerly concerned the church of god which he owned for his own peculiar , to feed the church of god. . that this charge neerly concerned the son of god , and might not be neglected without the inexpiable guilt of profaning and contemning his blood , which was the only price of our souls , and the only expiation of our sins , which he hath purchased with his own blood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith s. chrysost . see how many necessities are here joyned together ; you have your ordination or commission from the spirit of god , there 's one necessity ; you are entrusted with the church of god , there 's another necessity ; you are entrusted with the blood of god , there 's a third necessity : this is the necessity that st. paul thought was laid upon him of preaching the gospel , when he said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , necessitas enim mihi incumbit , for necessity is laid upon me , cor. . . and the same necessity hath he laid upon all his successors in the ministry , to the worlds end ; as plainly appears in his charge to timothy his chiefest successor in this trust at ephesus , to whom he saith , i give thee charge in the sight of god who quickneth all things , and before christ jesus , who before pontius pilate witnessed a good confession , that thou keep this commandment without spot , unrebukable , untill the appearing of our lord jesus christ ; which charge it was impossible for timothy to perform by himself , because he was to die long before the coming of christ ; it must therefore be performed by his successors , who are to continue till christs coming , that they may perform it ; as saint ambrose glosseth upon the place , non solicitus à cura timothei tam circumspectus est , sed propter successores eius . this charge was given thus circumspectly in this strict manner to timothy , not that s. paul doubted of him , but that all the world might see it was not given to him alone , but also to all his successors : and so much concerning the trust that was given by god to the particular church of ephesus , whereof timothy was the bishop , or the chiefest trustee ; whence oecumenius tells us , upon those words of s. paul to him , i besought thee to abide still at ephesus , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here he made him bishop of the church of ephesus : he , that is saint paul , but as the instrument of the holy ghost ; for so saint paul himself had told us before , that the holy ghost had made him bishop of that church , and all his fellow presbyters in some sort bishops with him , over which the holy-ghost hath made you overseers ; some were overseers of the flock , but he also of the shepherds themselves ; and the commission is accordingly , take heed therefore unto your selves and to all the flock ; every presbyter was a bishop or an overseer in regard of the flock ; but he was also bishop or overseer in regard of the presbyters , in the regard of the ministery , and not only of the people ; this is oecumenius his gloss upon the fourth of the ephesians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . those who were entrusted with ( whole ) churches , he peculiarly calleth bishops , such as was timothy and titus : and doubtless such trustees as these were more especially interested in that admonition concerning the wolves or the false pastors , v. . . for therefore said he , they shall arise , that those to whom he said it , should suppress them when they did arise : but however they were all in common gods trustees for that place and people though not all equally entrusted ; god the father entrusted them with his flock , god the son entrusted them with his blood ; god the holy-ghost entrusted them with his truth . go now you that despise the ministers whom god hath set over you , but take this advice along with you ; take heed you despise not at once god the father , son and holy-ghost ; goe now you that invade the office of the ministers , whom god hath not made overseers of his flock , nor entrusted with his word , or with his people ; yet you will needs be feeding his church , but take this advice before you go , take heed he say not to you at the last day , who hath required this at your hands ? isai . . . for sure he will charge you with a profanation because he hath not charged you with a trust ; look not upon that office as profitable and glorious , which god will have looked upon as terrible and dangerous ; no less dangerous if undertaken without his commission , then if forsaken against it . the like is to be averred concerning the trust of the particular church of creet ; the people of which island saint paul plainly commended to titus and his fellow presbyters , as himself hath professed , for this cause left i thee in creet , that thou shouldst set in order the things that are wanting , and ordain elders in every city , tit. . . why was he to ordain more bishops , but because the trust was too great for one bishop ? so saith oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for he would not that such a great island should be committed one bishop , but that every city should have her own pastor , or bishop . for by elders or presbyters he meaneth bishops . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith saint chrysostome , he would that every particular bishop should have his particular charge , that so the burden might be the less , but the care might be the greater ; the ministers might have the lesser trouble , but the people might have the greater benefit ; from whence it may be collected that the bishops were gods principal trustees , and that the inferior ministers were only taken into part of their trust ; and this is suitable with that saying of theodorete recited by oecumenius in the argument of the epistle to timothy , that though saint paul had other scholars or disciples , as silas , and luke , yet he writ epistles only to timothy and titus , because he had then entrusted them two with several churches , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but the others he yet detained with himself ; and it is conradus vorstius his observation that saint paul makes it his business in his epistles to timothy and titus , to draw the exact picture of a true christian bishop ; and that he useth singular skill and industry in elaborating that draught ; et sane in his epistolis , ac nominatim in illa priore ad timotheum , singularis quaedam apostoli industria & solicitudo elucet ; quippe collegam ac filium suum subinde studiose obsecrantis , imo obtestantis & per omnia sacra adiurantis : nunc blandis promissionibus allicientis , nunc minaciter territantis , nunc suo , nunc christi exemplo provocantis , ut modis omnibus tostatum faciat , quàm sit ardua res inculpatum agere episcopum , quantaque pernicies humanae vitae sit parum sincerus dominici gregis custos . ( vorst . arg. ep. ad tim. ) sometimes he earnestly entreateth timothy for his own sake , sometimes he humbly beseecheth him for gods sake , sometimes he adjureth , sometimes he promiseth , sometimes he threatneth , sometimes he perswadeth , and even provoketh him by his own and by christs example , that so he might testifie to all the world , how great was the charge which a bishop had from god to be faithfull in his vocation , and that if he proved unfaithfull , how great was the mischief he might do unto gods church : and oecumenius gathereth as much meerly from those three words used by saint paul in his benediction to titus , grace , mercy , and peace from god the father , and the lord jesus-christ our saviour , tit. . . for saith he , saint paul very fitly wisheth grace , mercy and peace to titus being the teacher and governour of that church ; for unless he was resolved to steer by these , he was sure to endanger the sinking of the ship : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . god have mercy upon those covetous , ambitious , and contentious ministers , whose covetousness , ambition and contentiousness hath made them expell grace , mercy and peace , that they might pull down gods , and set up their own government ; how can it be hoped that such men should approve themselves gratious , mercifull or peaceable governours ? for how can covetousness consist with grace , ambition with mercy , contention , with peace ? and how miserable are those people like to be , who are like to be governed without grace , mercy and peace ? thus i have shewed the trust of the two particular churches of ephesus and of crete , whose first governours immediately after the apostles are nominated , licensed , and instructed by the text , and these two are precedents sufficient for all particular churches to the worlds end ; ( happily more sufficient precedents then are left in all the new testament concerning any other external adjunct of religion . ) for if all scripture be profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of god may be perfect , throughly furnished to all good works , tim. . , . then surely much more that the church of god may be perfect ; for if saint pauls proof be undeniable , that because god took care of an oxe , he much more took care of a minister , cor. . . then can we not deny but the proof is as undeniable , that because he took care of one particular minister , he much more took care of all ministers ; if he were so carefull to instruct one man of god , ( as timothy or titus ) then much more was he carefull to instruct all the men of god , that is to say , his whole church , which is doubtless accordingly to be guided by these instructions ; unless we can prove that since that time she hath received any other , or that god hath repented of these , and is willing to let his word ( as we are to let our oaths , ) grow out of date : and indeed what can we desire to know concerning gods trustees in behalf of our souls , which we may not easily know from either of these two epistles ? for we know that god the father hath said , all souls are mine , ezek. . . and therefore we are sure that none can claim , and consequently none should take the care of any soul but by commission from him : this commission he immediately gave to his only son , with a promise that it should conduce to the salvation of those souls which should hear his voice ; i am the good shephard , my sheep hear my voice , and i give unto them eternal life , saith christ , john . , , . but this was by power given him from his father , as t is said , all power is given unto me , mat. . and therefore when he was not yet pleased to own , or at least not to exercise this power , he said to the mother of zebedees children , it is not mine to give , mat. . . but however the promise concerning this power is no where so clearly signified , as in the epistles to timothy and titus , so we find , tim. . . paul an apostle of jesus christ , by the will of god , according to the promise of life which is in christ jesus ; he derives his own commission for taking the care of souls , from christ ; christs commission from god ; paul an apostle of jesus christ by the will of god : and he shews the end of that commission was the salvation of those souls , according to the promise of life which is in christ jesus : again , tit. . , . paul a servant of god , and an apostle of jesus christ , there 's the proof of his commission ; in hope of eternal life , which god that cannot lie promised before the world began ; there ' s the end of his commission : god promised eternal life before the world began : to whom could he promise it , but to his son coaeternal with himself ? and for whom did he promise it , but for those who should be his , hearkening to him , believing in him , relying on him , and supported by him ? this was the comfortable end of saint pauls commission , and therefore we have great reason to look after the sure proof of it ; and that we find particularly in these epistles first as it was given from christ to him , and secondly as it was to be derived from him to others , even to the worlds end ; for although there is great truth in that rule , delegatus non potest delegare , he that hath a trust or power himself only by delegation , cannot orderly delegate the same to another ; and greater reason for it in humane affairs ; because the power of delegation in delegates must fill the world with irremediable uncertainties , may fill it with intolerable abuses and miscarriages ; yet in gods affairs , there is no truth in that rule ; for his delegates may and must appoint other delegates till the end of the world ; and there 's is reason for it , because himself still acteth by these latter delegates as well by the former , limiting their trust that they may not abuse it , as well as declaring their trust that we may not deny it . first we are taught particularly in these epistles , how saint pauls commission was given from christ to him ; for so he saith , the glorious gospel committed to my trust , tim. . . again , i thank the lord jesus christ , who hath enabled me , for that he counted me faithfull , putting me into the ministery , tim. . . we doubt not but he speaketh this in the behalf of the other apostles , as well as of himself , and by the same reason cannot see why the words spoken in other places to and of s. peter alone , should not belong to s. paul and to the other apostles , as well as to him . secondly we are taught peculiarly in the same epistles , how saint pauls commission was to be derived from him to others after him till the worlds end ; for so it is said , this charge i commit unto thee son timothy , tim. . . and lest we should think the trust was to end there , he saith farther ; and the things that thou hast heard of me among many witnesses ( whether concerning the doctrine or discipline of the church ) the same commit thou to faithfull men , who shall be able to teach others also , tim. . . so there is to be no end of teachers , till there shall be an end of learners . but it is more then time i should now pass to the trust which god hath given to other particular churches besides those , even to as many as his apostles sent their several epistles : thus we may see the seven churches of asia had been entrusted by him , because he so sharply reproves them for not discharging their trust , and if we may believe some late interpreters , the reproof of those churches still concern our present churches ; but we are sure that if our present churches be concerned in their reproof , then also in their trust , and how then can we now oppose those angels , whom we see god himself then entrusted in those churches ? but to proceed ; let us look upon s. pauls epistles to several churches , the power of excommunication is given particularly to the church of corinth ( & with it doubtless all other spiritual power , whether of order , or of jurisdiction ) cor. . and the reasons for it are such as evince it to be still given to all other particular churches , . that god and his church should not be exposed to reproach , v. . it is reported commonly , &c. . that gods people should not be exposed to infection , v. . know ye not that a little leaven leaveneth the whole lump ? . that the sinner should be brought to repentance , v. . that the spirit may be saved in the day of the lord jesus : so again to the churth of the thessalonians is the same power given ; and for the same reasons , though only one of them be named , thes . . . if any man obey not our word by this epistle , note that man , and have no company with him , that he may be ashamed ; i will give but one more instance , and that concerns the christian church of the converted jews , wherein the ministers are made governours , the people commanded to be subject to their government by the apostles own express order , heb. . . obey them that have the rule over you , ond submit your selves , for they watch for your souls as they that must give account , that they may do it with joy and not with grief , for that is unprofitable for you ; where we have not only the necessity of this obedience to our ministers , they are appointed to rule us , therefore we must submit to them , but also the reason of it , and that is twofold , . they watch for our souls ; . they must give account for our souls : let our eyes be opened never so much , yet we cannot sufficiently watch for our selves , therefore god hath in mercy appointed others to watch for us : and in that god hath appointed them to be over us , it is evident he hath appointed us to be under them , and consequently as evident , that they will not be able to give a good account for our souls , till we our selves shall be able to give a good account of our obedience . sect . iv. the third part of the trust of particular churches is concerning the worship of god ; the written word of god is the rule whereby they are to manage that trust ; the readiest way to beget a christian communion among all churches , and a christian peace in each particular church . t is a sad consideration , that the publick worship of god , wherein christians are most of all required and concerned to be of one communion , should be so ill managed by some churches , so ill received by some people , as to be the chiefest cause of our greatest and our most outragious divisions : but the reason is palpable , t is either because the churches go beyond their trust in setting up a false religion , or because the people come short of their obedience , in setting up a false communion : for without all dispute , where the church hath followed god in his religion , there the people are bound to follow the church in her communion , and as it is not lawful for the church to set up a religion against the authority of god , so it is not lawful for the people to set up a communion against the authority of the church : as the church may not ordain a religion contrary to the word of god , so the people may not ordain a communion contrary to the ordinance of the church ; for as god hath given his word to guide his church , so he hath given his church to guide his people in the outward exercise of religion ; for it is evident that the outward exercise of religion is entrusted with some body , unless we will say it is not worth a trust , and therefore as evident that it is entrusted with gods church , because we cannot find out any other trustee . and it is also evident that in this case every particular church hath her particular trust ; for so saith saint paul to the church of the corinthians , ( and by consequent to all other churches , ) be ye followers of me , even as i also am of christ , cor. . . which words are the more carefully to be observed , and the more conscionably to be obeyed , because they are as it were the general proeem to the apostles ensuing discourse concerning the right disposition and order of publick assemblies ; in which discourse , he gives the rule both for persons , and for things , and for actions ; for as the law of man hath taken care of all these , so much more hath the law of god taken care of them , and most of all in gods own worship : here the holy spirit will have . persons rightly ordered , prescribing the decent behaviour both of men and women , from the first verse of the eleventh chapter to the sixteenth . . things rightly ordered , prescribing the right administration of the holy eucharist , from the sixteenth verse to the end of the chapter ; lastly , actions rightly ordered , prescribing the right use of spiritual gifts and functions , in the twelfth , thirteeenth , and fourteenth chapters : in respect of all these it is the apostles injunction to the corinthians , and the churches injunction to us , be ye followers of me , even as i also am of christ ; as my church must submit to christs authority in the exercise of religion to avoid superstition , so i must submit to my churches authority to avoid faction and confusion . for what my church requires by vertue of his command , i cannot disobey without contempt of his authority : excellently aquinas , majores sive perfecti soli deo inhaerent , cujus est immutabilis bonitas ; qui et si inhaereant suis praelatis , non inhaerent illis nisi in quantum illi inhaerent christo , secundum illud , imitatores mei estote sicut & ego christi , ( . qu. . art . . c. ) those that are firmly grounded , and to be called perfect christians , do in all things cleave to christ himself , and stick fast to him , whose goodness is unchangeable , ( and therefore so is also their will and resolution , ) for though they rely upon the church which christ hath set over them , yet they relye upon their church , as that relyeth upon christ , according to that of saint paul , be ye followers of me , as i am of christ ; every good christian man relies immediately upon christ for his religion , and much more every good christian church ; can you not deny me to be a major in this case , and will you needs make my church a minor ? am i of ripe years , and must my church be under age ? must i relye upon christ , and must not my church much rather relye upon him ? there cannot be a greater impudence , then for one man to perswade another to leave christ and stick to him , unless it be for one church to perswade another to do the same ; and are not they perswaded to leave christ , who are perswaded to leave the holy scriptures , that they may stick to uncertain traditions ? for where is christ to be certainly followed but in his undoubted word ? how then can any church forsake christs written word , and pretend to follow him ? saint paul cares not to be so authentical , and yet doubtless had more authority then those that are so ; he praiseth the corinthians for keeping the ordinances or traditions as he had delivered them , cor. . . but he professeth he had delivered no other then what he had received , for i delivered unto you that which i also received , cor. . . nay in the same chapter wherein he praiseth them for keeping what he had delivered , he averreth that he had delivered what he had received , ver . . for i have received of the lord , that which i also delivered unto you ; nor is it reasonable we should imagine the apostle of christ would stand more upon his own then his masters honour , or would have praised the corinthians for remembring him in all things , if so be he had so grosly forgotten himself , as not to have remembred his master ; and who hath made a church above an apostle ? therefore we may be sure that the traditions saint paul gave the corinthians , were such as had been given him , and we could scarce be sure of this , were not the same traditions still given us , and consequently we cannot part with the least degree of this certainty , but we must part with the best and greatest reason of our praise ; for what is , or can be the praise of any church , but that she remembers the apostles in all things , and keeps the traditions as they delivered them unto her ; so that upon the certainty of the traditions , depends the fidelity of the church , and those churches must needs approve themselves to be most faithfull , which can make the surest proof of their traditions , that they are indeed truly apostolical ; now it is evident that the written word , is so acknowledged by all churches , but the unwritten word is not so ; and t is observable that those who stand most upon the credit of unwritten traditions , yet are of late very willing to endeavour to prove most of the doctrines and practices depending thereupon , by some texts of the undoubted written word , surely not to gratifie their adversaries who refused the other , but themselves , who look upon these as the much better and surer proofs . wherefore the holy scriptures which are the only proof that the church hath a trust from god concerning his worship , are the only rule by which she can either conscionably , or acceptably discharge that trust ; conscionably , in offering nothing to mens consciences , but what god hath offered ; acceptably in offering nothing unto god , but what himself hath required ; and if every particular church did exactly follow this rule , none could detest the communion of another , without detesting the communion of god himself ; for this is the apostles own determination , i give you to understand that no man speaking by the spirit of god , calleth jesus accursed , cor. . . that is , doth accurse or detest any thing that is truly of the christian religion , for that is little other then to detest and accurse christ jesus himself ; men may bestow their hearts as they please about ceremonies and formalities , and happily be charged only with indiscretion , but not so about real forms of worship , not so about sound and solid prayers , unless they will also be charged with irreligion ; for if the prayer which is used by any christian church , doth truly honour jesus , no other church can detest her communion in that prayer , without detesting jesus himself ; therefore it is not from the spirit of god , but from our own spirits that we dislike any thing which truly belongs to jesus , whether in his doctrine or in his worship , and consequently what is exactly agreeable with the known word of jesus , is also exactly agreeable with his will , and accordingly all churches are bound to agree in that , though they may disagree about other matters : therefore let every church faithfully discharge her trust about the worship of god , and there may be a hope of a christian agreement among all churches , for then those that shall disagree from the rest , will prove themselves either antichristian or unchristian ; either antichristian , as being against christ , or unchristian as being without him ; either faulty for having a false , or faulty for not having a true worship of christ : for a true and laudable worship cannot but challenge our communion , either actually in our corporal presence , if we live among such good christians as have it , or potentially in our spiritual vote and desire , though we live never so far from them ; and it is to be noted in gods method , that he first makes provision for the truth of his worship , in the three first , then afterwards for the publike exercise of it in the fourth commandment ; he first takes care that we be not faulty in the object of our worship , saying , thou shalt have no other gods but me , then not in the outward manner of it , either in deed , or in word ; not in deed , saying , thou shalt not make to thy self any graven image , thou shalt not how down to them nor worship them ; not in word , saying , thou shalt not take the name of the lord thy god in vain ; after this order taken for the truth of his worship both in the object and in the manner , then he proceeds to command the publick exercise thereof , saying , remember thou keep holy the sabbath day : certainly this method was not in vain , but to shew that as the truth was to go before the exercise , so the exercise was to follow the truths of religion ; and therefore wheresoever the church did worship god according to the dictates of the three first commandments , there every man was bound to be a communicant with the church by vertue of the fourth , and not only by vertue of the fifth commandment ; for christian communion as an act of religion , belongs to the first , though as an act of obedience it belong to the second table ; therefore if another man saith , our father which art in heaven ; how shall i not say with him , hallowed be thy name ? doth it beseem me to be angry with the lords most holy prayer for his sake that saith it , as if what christs lips had sanctified , his lips could prophane , for my devotion ? or can i be angry with any of christs words , wheresoever i find them , and not be guilty of anger against christ , and against christianity ? is the love of my god to be over-ruled by the hatred of my neighbour , or may i indeed hate my god for my neighbours sake , who am bound to love mine enemy , for gods sake ? the argument then will proceed à minori ad majus , that if i may not in a true worship deny my communion to a stranger , much less to a brother ; if not to a brother , then much less to a mother ; if not to one single minister , much less to a whole church , which god hath entrusted with his own worship , and with my soul : for if i must look on that particular minister whom god hath set over me , as one that directeth me in his worship by his authority , then much more must i so look upon my church , which god first set over that minister , before he set that minister over me : and if every particular minister amongst us would as conscionably acknowledge , and as couragiously vindicate his churches trust , as he confidently assumes and diligently performs his own , we should soon have much less faction in the church , and much more religion in the people . sect . v. the prince , as the supream governour of the particular church in his own dominions , is gods trustee concerning the outward exercise of religion , not to manage or perform , but to propagate and to protect it ; the antient divines acknowledged this trust , and the antient princes discharged it ; and princes were bound so to do , because it is their right by the law of nature , and because without the discharge of this trust there can neither be the face nor the order of religion among any people . it was the singular providence of god to commit the care and trust of man in matters of religion , only to men , for since the devil can transform himself into an angel of light , if ( in this case ) we had been entrusted with the angels , we might have been deluded by the devils : but now having a more sure word of prophesie then can be any voice from heaven , whosoever be the speaker or the messenger , pet. . . there is no true christian church but may with confidence , and must with courage say unto the people committed to her trust , as saint paul said to the galatians , though we , or an angel from heaven preach any other gospel unto you , then that which we have preached unto you , let him be accursed , gal. . . god hath not trusted angels but men with preaching his gospel , nor hath he trusted men to preach a new gospel , but that only which the apostles at first preached ; and what he hath given some men spiritual power to preach , that he hath given other men temporal power to maintain ; the priest is to preach it , the prince is to maintain it , and the same god who in the affairs of the body hath given his angels charge over men , hath in the affairs of the soul given men charge over angels , for though an angel from heaven should preach any other gospel , yet neither might the priest publish it , nor the prince protect it : it being a priviledge of men above angels , since the eternal truth took on him not the nature of angels but the seed of abraham ; that as angels are the guardians of men , so men should be the guardians of gods truth ; and happily in this regard we find two sorts of men especially in the holy scriptures called angels , to wit , kings and priests , because god hath most especially trusted them with his truth : t is sure this reason is given why the king is so called , sam. . . for as an angel of god , so is my lord the king , to discern good and bad ; and t is very probable the same reason is meant , though it be not given , why the priests are so called , revel . . for we find the angels of those several churches strictly examined , if not severely blamed for the neglect of this trust ; god hath made kings and priests guardians of his truth , as he hath made the angels guardians of our persons , that we should admire his infinite power whereby he is able , and adore his infinite goodness whereby he is willing , not only to send down from heaven his ministring spirits , but also to raise up from earth , his ministring flesh to be our guardian angels : nor can we now without unthankfulness to god , injury to the truth , and injustice ( if not uncharitableness ) to our selves , deny either king or priest his part in this guardianship : and god he knows , we have great need of both . it hath been the devils cheifest policy to sow seeds of jealousie and dissension between these two trustees , that so he might make himself the greater harvest , either by depraving the purity , or by disturbing the peace of religion : in some churches the priest hath almost expelled the king ; in other churches the king hath almost expelled the priest ; the one extending his spirituals even to temporals , the other extending his temporals even to spirituals , neither but cometh short of his duty , whiles both go beyond their trust ; god make both truly to see the danger and the burden of their own trust , and neither will care to invade what belongs to the other , but both will soon see so much belonging to himself , as to desire no more . but in matters of religion the princes trust hath of late been most disputed , though the priests trust hath been least obeyed ; for indeed the priests rising against the prince , hath taught the people to rise against the priest ; & prince , & priest , and people , have all in a manner risen against god. hence it is we find so many broken lineaments in the face of religion , & so great ruptutes in the body of it , all rebellion in states , all schism in churches proceeding from this mischeivous resolution , that inferiours to compass their own ends , do make it no shame , and would fain make it no sin , either impudently to oppose , or if that will not serve the turn , impiously to usurp their superiours trust : the first great breach was , the priest would have no king ; the second great breach is , the people will have no priest : god keep us from the third , that king , and priest , and people will have no god. but i am now to vindicate the trust of kings , if indeed that would admit of so mean a vindication ; yea rather let saint peter vindicate their trust , seeing his successors have most opposed it ; his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subjecti estote propter dominum ( regi quasi praecellenti ) . pet. . . submit your selves for the lords sake to the king as supream , thereby shewing , that those who deny the supremacy , deny the submission ; and those who deny the submission , deny the lord ; nor is it safe to limit the supremacy , where it is not as safe to deny it , since a limitation is little other then a partial negation ; for he that limits an affirmative to some particulars , denies it in the rest : now this is gods affirmative , the king is supream ; do you limit this to civil causes , and you must deny it in ecclesiastical ; so gods affirmative shall be made your negative ; therefore t is your safest way to say , he is supream in all causes , ( as well ecclesiastical as civil , ) so shall you speak with god ; and to submit your self to him as thus supream , so shall you act with god ; nor is this any new divinity , but the same which was as first taught by moses , the first professor or teacher of divinity ; for in the fourth commandment , which concerns the exercise of religion or the publike worship of god , ( a cause without doubt truly ecclesiastical , ) we find these words , thou , and thy son , and thy daughter , thy man-servant , thy maid-servant , thy cattle , and the stranger that is , within thy gates , which plainly infer that the trust of gods publike worship is ( in some respect ) deposited with those , who have temporal or civil authority to see it executed , having power to command not only their own domesticks or natives to frequent publick assemblies , but also strangers and foreiners , at least not to vilifie or disturb them ; so that the supream magistrate of each particular church is gods trustee concerning the outward exercise of religion , to actuate and to protect , though not to act and to perform the same . for they have the power of governing the priests , though they may not take the office , nor exercise the function of the priesthood . and therefore it was no less shamefully then scornfully said of bellarmine , no less falsly then spitefully , & jam re ipsa calvinistis in anglia , mulier quaedam est summus pontifex : tom. . controv . general . pri . ( quae est de eccles . milit . lib. . cap. . ) and now the calvinists of england have a woman for their high priest ; meaning the queen elizabeth of famous memory ; the scoffing ismael might have the confidence to reproach his brethren , as being a jesuite ; but he should have been ashamed to reproach the providence of god , as being a christian : when he set the crown upon the head of a woman , she had that right which belonged to the crown ; not to have the power of the keyes ( as my lady abbesse forsooth may have by the leave of his canonists ) but yet to have the power of the church ; for it is concerning the church the prophet hath said , kings shall be thy nursing fathers , and their queens thy nursing mothers , isa . . . so that either let church men not be of the church , or let them bless god who gives them kings for fathers , when he might have given them ( as he did their betters ) tyrants for butchers ; and to whom was it that hezekiah king of judah did say , my sons , be not now negligent , for the lord hath chosen you to stand before him , to serve him , and that you should minister unto him and burn incense , chron. . . was it not to priests ? did he call them sons , and was he not their father ? or was he indeed their father , and did they not owe him obedience ? nay rather , did they not actually and readily obey him , and that as priests too , executing his commands even in matters of their own function concerning the temple , as it is said , v. . they gathered their brethren and sanctified themselves , and came according to the commandment of the king by the words of the lord , to cleanse the house of the lord , or , according to the command of the king in the business of the lord : so the hebrew words will bear it , and then the case is plain , the kings command is to be obeyed even in the lords business ; but if we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for verbum , not for res , yet so the text will not only approve , but also require the priests obedience to the kings orders in matters of religion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta praeceptum regis in verbis domini , so the hebrew according to the kings command in the words of the lord , he hath warrant from god : the septuagint goes further , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , juxta mandatum regis per praeceptum domini , according to the kings injunction by the commandment of the lord ; he hath a command from god : saint hierom goes yet further , juxta mandatum regis & imperium domini , according to the kings injunction and the dominion of the lord he hath dominion from god : the syriack and the arabick translations are here both defective , so that we cannot see the opinion of those churches concerning this text ; but we have seen enough already ; for the king hath a warrant , nay a command , nay yet more , he hath dominion from god to cause the priest to do his duty , though he hath neither warrant , nor command , nor permission , much less dominion or power to do it himself : for it is one thing to do the office of a priest , another thing to regulate or defend the order of the priesthood ; many pious kings of judah did the latter , but none of them all did the former , save only vzziah , and he was a leper to the day of his death for doing it , chron. . so that the antient and common axiome of the civil law , custos est utriusque tabulae , that the prince is entrusted with the keeping of both the tables of the decalogue , is easily to be proved concerning each table by it self : for the words forecited out of the fourth commandment prove it sufficiently concerning the first table , as that takes care for the external worship ; and as for the duties of religion that belong to the second table , all the world agrees that the prince is immediately and directly entrusted with them , by vertue of the fift commandment : and since the old testament ( as far as it concerns moral duties , ) is no other then a various paraphrase or exposition upon the decalogue , we may not unfitly apply all those texts that enjoyn or approve the supream magistrates care of gods publick worship as so many glosses upon this text of the fourth commandment ; particularly that signal injunction of god to joshuah , this book of the law shall not depart out of thy mouth , but thou shalt meditate therein day and night , that thou maist observe to do according to all that is written therein ; for then thou shalt make thy way prosperous , and then thou shalt have good success ; josh . . in that he saith , this book of the law , we may not any more leave out the first table of the decalogue out of joshuahs commission , then out of gods book ; in that he saith , thou shalt meditate therein day and night that thou maist observe to do according to all that is written therein : we must infer ( unless we will say that god spake to joshua as to a private man , at that very time when he made him a publick person , and governour of his people in moses his stead ) that this is a full precept both for his knowledge and for his practice concerning religion , as it was established for prince , and priest , and people ; lastly , in that he saith , for then thou shalt make thy way prosperous , and ther thou shalt have good success , we have a promise answerable to that precept ; and what can be brought more for the proof of any duty , then gods precept and gods promise ? his precept commanding it , his promise rewarding it ; the one to direct , the other to encourage our obedience : we need not doubt of our work , if we have a precept ; we cannot doubt of his acceptance if we have a promise : quae faciunt divisa beatos , in te mista fluunt ; those two things either of which severally and by it self were enough to authorize the civil magistrate to have a special care of and regard to religion , are here joyntly and both together in joshuahs commission , to wit precept and promise : so that to deny him the precept concerning the piety , is in effect to deny him the promise concerning the prosperity ; and by the same reason , if we will not have christian princes religious , we must have them improsperous : if they will not take care of religion , god will not take care of them , unless we dare say that our saviour christ came to defalcate from the power and trust which god had given to princes by legacy in the old testament , because that being made christian , either they would deserve it less , or abuse it more : but in all the new testament we find not the least hint of any such defalcation , either by christ , or by his apostles . . not by christ , he never diminished , but altogether established the right of princes ; for he withdrew himself when the jews would have made him king , john . . and professed openly before pilate , saying , my kingdom is not of this world , john . . and acknowledged pilates power over him , john . . so far was he either from leaving a vice-roy behind him as an universal monarch of the whole world , to give some princes a faculty to act , and take away from others their power of acting ; or from leaving his kingly office among a company of inferiour presbyters , with power to controul , and subvert the government of churches and states under pretence of setting up his kingdom . . not by christs apostles , they never diminished or debased the rights of princes , but rather advanced and extolled them ; so saint paul calleth them gods ministers , and writeeth to the clergy of rome in the first place , and to the people of rome by and after them , saying , ye must needs be subject , not only for wrath , but also for conscience sake , rom. . , . what ye ? even omnis anima , every soul , ver . . nec animam papae excipit , he excepteth not the soul of the pope , said aeneas silvius , whilst he was the popes scribe in the council of basil , though when himself was afterwards pope , ( under the name of pius the second ) he was of another mind ; whence that scoff was put upon him , quod aeneas probavit , pius damnavit , what aeneas did piously approve , that pius did impiously condemn ; and t is possible that in the first place he condemned himself ; t is probable he thought some others might justly condemn him , imputing the change of this opinion rather to his preferment then to his judgement ; for so himself doth say in his bulla retractationum ( as t is recorded by binius ) dicent fortasse aliqui cum pontificatu hanc nobis opinionem advenisse , & cum dignitate mutatam esse sententiam ; but t is certain there was reason enough for this condemnation , because he shewed the greater truth while he had the lesser trust ; was a truer interpreter of the text as a private man then as a pope ; was more faithful whilst he was yet less powerful ; for surely saint paul that saith every soul , excepteth none ; even christs vicar , is by this precept , let every soul be subject , himself made a subject to gods minister : so likewise saint peter willeth those whom he calleth a chosen generation , a royal priesthood , to submit themselves to kings and governours for the lords sake ; saying , for so is the will of god , that with well doing ye may put to silence the ignorance of foolish men , pet. . , . if they are a chosen generation that do submit , then are they a reprobate generation that do rebell ; and if they submit for the lords sake , they who will not submit , regard not the lord ; if the one be well doing , the other surely is ill doing ; and if the one silence the ignorance of foolish men , then the other may be ashamed not to silence it self , and all its presumptuous advocates . in this strain of alleageance and obedience writ all the antient divines , whilst yet their interest had not corrupted their divinity . so saint augustine , reges quum in errore sunt , pro ipso errore leges contra veritatem ferunt ; quum in veritate sunt , similiter contra errorem pro ipsa veritate decernunt ; ita & legibus malis probantur boni , & legibus bonis emendantur mali : rex nebuchodonosor perversus legem saevam dedit ut simulachrum adoraretur ; idem correctus , severam , ne deus verus blasphemaretur ; in hoc enim reges , sicut divinitus eis praecipitur , deo serviunt in quantum reges sunt , si in suo regno bona jubeant , mala prohibeant , non solum quae pertinent ad humanam societatem , verum etiam quae ad divinam religionem , aug. lib. . contra cres . cap. . kings when they are in any error , make laws for that error against the truth ; when they are in the truth , they make laws for the truth against error ; so good men are tried by wicked laws , and wicked men are mended by good laws : king nebuchodonosor being yet in his perversness , made a law for his image to be worshipped ; but being himself amended , made as severe a law that the true god should not be blasphemed ; for in this thing , kings do god service as kings , according to his own command , if in their dominions they require what is good , and forbid what is evil ; and that not only in regard of humane society , but also in regard of divine religion ; thus he plainly affirmed kings to be gods trustees , not only in regard of the second , but also of the first table of the decalogue , though as long as they remained wicked kings , they did only abuse their trust ; so likewise saint ambrose in his commentaries upon luke . calleth it magnum & spirituale documentum , a great and spiritual point of divinity , whereby christians are taught subjection to the higher powers , not to break the constitutions of their earthly princes ; and he proves it to be so , for that christ himself paid tribute : the argument is irrefragable , from christ to the christian , from the son of god to the servant of god ; if he shewed his obedience , who can give us leave to be disobedient , or pardon us for being so ? so likewise saint chrysostom in his commentaries upon the romans , ( cap. . ) tells us , that saint paul requireth priests and monks to be subject as well as other men , in that he saith , let every soul be subject to the higher power ; yea though thou wert an apostle , ( saith he ) or an evangelist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for subjection doth not overthrow ( but rather establish ) religion . and so likewise saint gregory doth often in his epistles call mauritius the emperour his lord ; yea in his very chair , he doth in effect determine for the lawfulness of that appellation , sending this for a decretal to the bishops of sicily , legem quam piissimus imperator dedit , vestrae studui fraternitati transmittere , the law which the most religious emperour hath given , i was careful to send to you ; and why was he so careful to send it , but that they should be as careful to obey it ? ( grat. dist . . c. . ) i could easily heap up more quotations of the antient divines , but that the testimonies of these four doctors of the church , are more then sufficient to prove this was in their dayes the churches doctrine ; and if it were so then , t is not for the credit of our churches to say , now it is not so ; nor for the credit of our religion to say , it should not be so : for we see plainly that jehosaphat who was in great esteem with gods prophet elisha , ( . reg. . . ) and with god himself , ( chron. . . ) though he left the priests to discharge their own office , yet he thought the external polity both civil and ecclesiastical within the reach and compass of his regal power ; and accordingly he constituted not only zebadiah the ruler of the house of judah , his chief commissioner for all the kings matters ; but also amariah the chief priest , his chief commissioner for all the matters of the lord , chron. . . and constantine the great , and after him theodosius , martian , justinian , and other christian emperours followed his example , in so much that the whole civil law , ( especially in the code and in the novels , ) containeth many several laws and constitutions both concerning ecclesiastical persons and causes , that is to say , concerning the whole discipline of the church : and this is a truth , which no true civilian can or will deny ; nay yet more , no true canonist ( though of late their mouths have been most open against princes , ) can or will deny this truth , unless he resolve to leave the church , that he may flatter the court of rome , and not only to go against the antient canons , but also against his own master gratian , the father of canonists ; for he brings in pope pelagius professing to childebertus the king , that he was bound by the word of god to be obedient to his laws : quibus ( sc . legibus ) nos etiam subditos esse , sacrae scripturae praecipiunt ; grat. causa . qu. . cap. . and the gloss cannot but take notice of it , saying , argum. quod papa subest imperatori , this is an argument that the pope is subject to the emperour ; but because the gloss is willing to elude this argument by saying , that this subjection goes no further then paying of tribute ; it is not amiss to shew that gratian himself in another place extends it generally to all the imperial laws : for in that very distinction , wherein he pleadeth for the civil constitutions to be under the ecclesiastical , ( sc . dist . . ) he produceth some signal testimonies and proofs , that even after the decay of the empire , and the translating it to the germans , the emperours notwithstanding had made laws concerning the church , and the popes themselves had professed their obedience to those laws : i will instance but in one , which is in the ninth chapter of that distinction , wherein leo the fourth bishop of rome thus writeeth to lotharius , the third emperour of the germans , ( for he was the son of lodowick , the son of charls the great ) de capitulis vel praeceptis imperialibus vestris vestrorumque pontificum praedecessorum irrefragabiliter custodiendis , quantum valuim●s & valemus christo propitio & nunc & in aevum nos conservaturos , modis omnibus profitemur ; as concerning your imperial constitutions , and those of the high priests , your predecessors , we know they are undeniably to be observed , and profess that we now do , and with christs help ever will by all means observe them : the new commentator upon the decree , ( as it is published by the authority of gregory the thirteenth ) from the word pontificum in this epistle of leo , being applied to the emperours , maketh this collection , that the emperours established no constitutions in cases of religion without the advice of their bishops , ( which is a very true , just , and reasonable assertion ; for doubtless they were bound to look after the advice of their divines in matters of the church , no less then after the advice of their lawyers in matters of the commonwealth , even as the kings of judah had done before them ; for even david himself in ordering the levites , followed the advice of gad the kings seer , and of nathan the prophet , chron. . . ) but he taketh it for granted that the emperours did make and establish such constitutions , and that when they were made , not only the people of italy , but also the popes of rome themselves did obey them : for ( saith he ) these words of leo relate to the capitula or constitutions of charles the great , and lodowick his son , which lotharius had commanded to be observed throughout all italy : and when it had been buzzed by some to the emperour that the pope disliked those constitutions , he was very zealous to clear and to purge himself from that suspition by this epistle ; de qua re leo hac se epistola videtur purgare voluisse : and indeed the words of the epistle shew a very fierce zeal ; for though he charge not himself with an oath , yet he plainly chargeth . them with a lye , that either had or should report so to the emperour ; & si fortasse quilibet aliter vobis dixerit , vel dicturus fuerit , scia●is eum pro certo mendacem : and yet this is not all ; for as pope leo in this epistle made a solemn protestation of his own obedience to the emperours laws , so in another after this ( cited by gratian in the thirteenth chapter of this same tenth distinction ) he made an humble supplication that others might also be compelled to obey them ; vestram flagitaneus clementiam , &c. for which though some late canonists may perchance say , he had too little spirit to be a good pope , yet we cannot deny but ( in this tenent ) he had too much truth to be a bad divine ; for christ took not from kings their trust , that he might give it unto church-men , no more then god took from moses , that he might give to aaron : and consequently christian kings are still obliged to discharge this trust , in their own dominions , as belonging to them by the law of nature , and therefore not impaired but confirmed by the law of grace ; since it is the work of grace to consummate and perfect nature , not to overthrow it ; for the moral law given to the jews by moses , was the same that had before been given by god himself to adam ; only it was written again in tables of stone , because by our sin we had much defaced that writing which had been engraven in the tables of our hearts : so then , what is commanded by moses in the fifth commandment , was before commanded by god in the law of nature , that is to say , that all fathers , whether natural , or spiritual , or civil , should be entrusted with , and have power over their own children , in subordination to , though not in opposition against the commands of the eternal father ; and this right of princes doth pope leo himself acknowledge in giving them the title of pontifices , high priests , which had been assumed by themselves before in their edicts ; and accordingly saith the gloss , imperatores olim pontifices appellabantur : which he proveth by the authority of isid●re in these express words , ( cited afterwards dist . . c. . ) a●tea autem qui regeserant & pontifices erant ; nam majorum haec erat consuetudo , ut rex esset etiam sacerdos & pontifex , unde & romani imperatores , pontifices dicebantur ; hence it is that among the titles of aurelius the romane emperour , this is one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , summus sacerdos maximus , euseb . l. . eccles . histor . cap. . which is a good proof that by the law of nations the authority of religion was judged to be in the prince , though the administration of it was in the priest ; nor was this an erroneous conceit of the heathens ; for god himself would have the ceremonies of religion to be instituted and established by moses , who was a civil magistrate , not by aaron who was a priest ; though they were executed only by aaron : after moses , joshua removed the ark , gave the charge of religion , and renewed the covenant betwixt god and the people : and after him , david and solomon , josiah and ezechiah did by their authority , as kings , order and reform religion , overthrow idolatry and superstition ; so that we may justly and truly infer , that princes had that trust of christian religion , before they themselves were christians to understand it ; and still have it , though they are never so bad christians to abuse it ; t is one thing what they are by their deeds , another thing what they are by their duties ; for by their duties they are preservers of gods truth and peace , though by their deeds they often prove the persecutors of his truth , and the disturbers of his peace ; god made them preservers , though they too too often make themselves persecutors of his church : thus basilius the emperour publickly assumeth to himself this trust , in the eighth general council , cited in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the divine and merciful providence , having put into my hands the helm of the universal ship ; that is , of the church , wherein as in noahs ark all those are gathered , who are saved from perishing : a large claim ! and yet not one of all the council opens his mouth against it ; nay they all plainly give their suffrages for it in the ninth action when they solemnly make this profession , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we well know , o emperour , that there are under your power arch-bishops , and bishops , and abbates , and clergie-men , and monks , and that you are the governour of them all . this was accounted no bad divinity almost nine hundred years after christ , ( for this council was held in the year eight hundred and seventy ) both by greek and latine churches , the popes legates then present not dissenting from the rest , nay the pope himself giving his actual and publick assent to this tenent at this day , in that at his consecration , he solemnly professeth to saint peter and his church , ( i could rather wish it were to god , but it is to saint peter , ) profiteor tibi beate petre , sanctaeque tuae ecclesiae , that he doth receive and will keep this eight , as well as the other seven general councils ; and promising to himself , that saint peter will be gracious to him at the last day , ( when i desire god only to be gracious to me ) as he did carefully observe this his profession ; eris autem mihi in illa terribili die haec conanti & diligenter servare curanti propitius : this profession of the pope at his inauguration , is set down at large by binius in his notes upon this council , so that t is scarce out of use in the church of rome at this day to make it , whatever it is to keep it ; and yet t is much that a profession so solemnly made , should be slightly kept ; for surely those words , deo & tibi sciens me redditurum de omnibus quae profiteor districtam in divino judicio rationem , knowing i shall give a strict account to god and to you at the day of judgement of all that i now profess , ( though we leave out the tibi in the case ) are such words as may well make a pagan foelix tremble to hear them , much more a christian bishop tremble to speak them , and both pagans and christians tremble to break them . nor may any divine think or teach this doctrine of supremacy to be a matter of indifferency ; for to deny it to be the kings due , is to deny the text , and to be a heretick against the fifth commandment ; and t is as hard going to heaven for hereticks against the decalogue , as against the creed ; surely mordecay and hester would not have appointed the feast of purim for two dayes by their own authority , if the secular magistrate had been confined by god only to secular affairs , and prohibited to intermeddle in ecclesiastical ; wherefore we dare not but say , this trust , this power is indeed the princes birth-right , and is as inseparable from his crown by the dictates of god and nature , as his crown is from his head , or his head is from his body : and t is happy for us it is so ; for else such is the wickedness , and such would be the outrage of headstrong schismaticks , hereticks , and atheists , that we should soon come to have no appearance or shew of a church , and no form or face of religion ; for the spiritual power of preaching , exhorting , correcting , administring , praying , excommunicating , ( which is all that church-men can do by vertue of their orders , ) can only enable them to preserve the purity and the truth , but not the outward publick solemnity and practice of religion ; that depends very much , if not altogether , upon the external or temporal power , both for its being , and for its continuance ; for if men once turn mad and outragious , ( as t is very easie for those who are out of their honesty , to be also out of their wits ) the fear of gods judgements will no more terrifie them , then the love of gods truth will perswade them to consult with their consciences ; so that neither fear nor love of god is like to bring them to a right order in his worship and service , nor to keep them in it ; wherefore in such a case as this ( and a mischief that hath already been so often felt , ought to be alwayes feared ) unless the secular arm defend the church , well there may be some private love and desire , but there can scarce be any publick practice and exercise of the true religion ; this augustine proves at large , epist . . bonifacio comiti , de moderate coercendis ▪ hereticis , which himself would have us look upon as a full tractate , because in the second of his retract . cap. . he calls it a book , scripsi librum de correctione donatistarum , in which book he useth many arguments why kings , by their secular power , should both defend and vindicate religion . . because those were blamed in the old testament who did it not ; those extolled above all others , who did it . . because it was the duty of kings so to do ; for that else though they might serve god as private men , yet not as kings ( unless they made laws to compel others also to serve him : ) aliter enim servit quia homo est , aliter quia etiam rex est ; quia homo est , ei servit vivendo fideliter ; quia vero etiam rex est , servit leges justa praecipientes & contraria prohibentes , convenienti rigore sanciendo : kings serve god as men by being religious , but they serve him as kings by making severe laws in the defence of religion . . because the church might lawfully call upon them to do it ; for though the apostles desired not the assistance of the heathen princes in their dayes , because that prophesie was not yet fulfilled , why do the heathen so furiously rage , the kings of the earth stand up together against the lord and against his christ ? yet now the church may desire the assistance of christian princes , since that is come to pass which followeth in the same psalm , be wise now therefore o ye kings , be learned ye that are judges of the earth ; for now that kings are called to the knowledge of religion , t is not rational to say they are not called to the defence of it ; quis mente sobrius regibus dicat , nolite curare in regno vestro à quo teneatur vel oppugnetur ecclesia domini vestri ; non ad vos pertineat in regno vestro quis velit esse sive religiosus sive sacrilegus , quibus dici non potest , non ad vos pertineat in regno vestro , quis velit pudicus esse , quis impudicus : what sober man will say to kings , it is no part of your care to look after the church of your lord , who do possess it , or who do oppose it , as if they were not to look after mens piety , who are to look after womens chastity ; as if it concerned them that there should be no bastards , & not much more , that there should be no sacriledge or idolatry in their kingdoms . . because kings by their temporal power might redress many mischiefs which else were not like to be redressed ; for though the best christians were moved by love , yet the most christians were awed by fear : sicut meliores sunt quos dirigit amor , ita plures sunt quos corrigit timor ; and to this purpose he applies several texts of the proverbs ; particularly this of prov. . . verbis non emendabitur servus durus , a stubborn servant will not be corrected by words , quum dixit verbis non emendari , non eum jussit deseri , sed tacite adm●nuit unde debeat emendari ; when be said a stubborn servant will not be corrected by words , he would not have him left incorrigible , but privately intimated the way he should be corrected , sc . by stripes or blows : for god often useth the scourge to his best servants to bring them to himself ; therefore it is not cruelty but mercy in christian kings to scourge his enemies unto him ; & whereas the donatists object , cui vim christus intulit , quem coegit ? whom did christ force or compell to be a christian ? i answer ( saith he , ) let them look on s. paul , agnoscant in eo prius cogentem christum , & postea docentem ; prius ferientem & postea consolantem : mirum est autem quomodo ille qui poena corporis ad evangelium coactus intravit , plus illis omnibus qui solo verbo vocati sunt in evangelio laboravit ; let them confess , that christ did first compel , then instruct saint paul ; first strike him down , then raise him up ; and it is very observable that he who was forced to the apostleship by the pain and punishment of his own body , was more laborious therein , then they who were only called by the word of christ . . and lastly , because the donatists used un just violence to oppose and opppress the church , much more should christian princes use their just power to uphold and to maintain it ; cur ergo non cogeret ecclesia perditos filios ut redirent , si perditi filii coegerunt alios ut perirent ? why should not the church force her lost children to come to the way of life , since they force their brethren to go to the gates of death ? et ipse dominus ad magnam coenam suam prius adduci jubet convivas , postea cogi ; for even our lord himself first appointed guests to be invited , but at last to be compelled unto his great supper ; qu●propter si potestate quam per religionem ac fidem regum , tempore quo debuit , divino munere accepit ecclesia , hi qui inveniuntur in viis & in sepibus , i. e. in haeresibus & schismatibus , coguntur intrare , non quod coguntur reprehendant , sed quo coguntur , attendant : wherefore if those who are found in the high-ways and in the hedges , that is , either amongst hereticks or schismaticks , be constrained to enter into the lords vineyard , by that power which the church hath received by the goodness of god ever since kings have received the christian faith , let them not find fault that they are as it were driven by force , but let them consider whither it is they are driven , even into those pastures where they may find true food and rest for their souls : these are the chiefest of saint augustines arguments , why kings and princes should interpose their power and authority in behalf of religion ; to which may be added the inhumane barbarism of the donatists , who invaded maximian an orthodox bishop of africa , and set upon him at the altar , and brake down the altar , that with the pieces of its wood ( for altars were not then made of stone ) they might knock down the bishop ; and after that they stabbed him with a punyard , then dragged him on the ground , and left him for dead ; but the dust having stopped the bleeding of his wounds , there was still life in him , and therefore they again took him away from those good christians who were carrying him to a religious house for help , and threw him down from a turret , so not doubting but they had at lest beat his breath quite out of his body , if not his brains out of his head ; this was their cruelty against a pious and an orthodox bishop , because he would not be of their party ; yet even this man , thus in effect by them thrice killed , was by the singular providence of god preserved , and by the singular power of god again revived , being stollen away in the night , and carried to a religious house , and so well recovered afterwards , that he was able in his own person , to make his complaint unto the emperour ( and from him obtained the suppression of the donatists , which in time begat their conformity . ) hinc ergo factum est ut imperator religiosus ac pius , perlatis in notitiam suam talibus causis , mallet piissimis legibus istius impietatis errorem omnino corrigere , & eos qui contra christum christi signa portarent , ad unitatem catholicam torrendo & coercendo redigere , quàm saeviendi tantummodo auferre licentiam , & errandi ac pereundi relinquere ; hence it came to pass , that the religious emperour being informed of the whole matter , did not only make laws to suppress their violence that they should not mischief the churches peace , but also to command their obedience , that they should submit to her commands , and embrace her communion , as thinking it unworthy of his authority to deny his subjects power of destroying others , but to leave them power of destroying themselves : thus did saint augustine plead for the power of princes in maintaining the outward order of religion ; and whereas he had once thought that only the spiritual power of the word , and not also the temporal power of the sword was to be used against schismaticks , he plainly recanted that opinion , and left under his own hand a testimony of his recantation ; for so he hath written retract . c. . dixi in libro primo contra partem donati , non mihi placere ullius saecularis potestatis impetu schismaticos ad communionem violenter arctare ; & verè mihi tunc non placebat , quia nondum expertus eram vel quantum mali eorum auderet impunitas , vel quantum eis in melius mutandis conferre posset diligentia disciplinae ; i said in my first book against the donatists , that i approved not their practice , who did violently force schismaticks to the communion of the church ; and truly when i writ that book i did not approve it , for i had not then learned by experience , neither how much the hope of impunity would make them the worse , nor how much the fear of punishment would make them the better ; he had done what he could as a divine to reclaim them , for he had made an alphabetical psalm , wherein he laid open their follies and impieties to all the people ; the hypo-psalm or burden of which psalm , to be repeated at the end of every new period , was this , omnes qui gaudetis de pace , modo verum judicate , all ye that love the peace , now judge the truth , ( u. tom. . ) in this psalm he complains much of their turbulency and violence , whereby they dishonored christ , grieved his spirit , wounded his church , but they continued still like the deaf adder , stopping their ears against the voice of the charmer , though he charmed never so wisely ; wherefore when he saw they would not be reclaimed , he desired they might be suppressed , and began to be of a perswasion that it was the duty of the civil magistrate to suppress them ; and truly t is not imaginable that god hath given the power of the sword to princes , that they should use it against their own , and not much rather against his enemies ; that they should punish those who dishonour their persons , or disobey their commands , and not much more those who dishonour and disobey the great god their maker , and preserver , from whom alone it is that either honour is due unto their persons , or obedience is due unto their commands : for god himself hath said , them that honour me i will honour , and they that dispise me shall be lightly esteemed , sam. . . the words werr spoken to eli for not restraining the wickedness of his sons ; he had made a grave sermon to them as a priest , but he had not inflicted severe punishments upon them as a judge ; and because he had not punished them , god resolves to punish him : nay to punish religion for his sake , thinking it more agreeable with his honour that his ark should be captivated by philistines , then prophaned and defiled by israelites : we who have seen the same sins , may justly fear we shall see the same confusion ; however , we must pray that we may no more see the same sins , or that we may see them severely punished ; that neither we may depart from our glory , nor our glory may depart from us : for surely there is a very great blessing in the meer outward face and practice of religion , and much more in the inward zeal and love of it ; this made king david so zealous to fetch the ark of god from kiriathjearim , as himself professeth , chron. . . let us bring again the ark of our god to us , for we enquired not at it in the dayes of saul ; he had been so long without the publick exercise of religion ( because of the troubles which had befallen him and the whole nation , in the days of saul , ) that now he could not endure to be without it any longer : the outragious persecutions of saul had disturbed him ; the furious and frequent invasions of the philistines had disturbed the people : hence it was that gods worship had been without the ark , and israel had been without gods worship ; religion had been without its life , and they had been without religion : either of which alone was enough to make the troubles of their souls much more irksome and intolerable , then were the troubles of their bodies ; how much more both of them joyned together ? and thus were they prepared by the want of so great blessings , the more perfectly to discry , and the more eanestly to desire the incomparable happiness they should have in the enjoyment of them ; and happily hence it was , that when god offered to david either a seven years famine , or a three months war , or a three dayes pestilence , yet he rather made choice of this then of the other ; though in all probability he might expect that himself should be the first to perish in the pestilence ( which was sent for his sake , ) but the last that should perish either in the famine or in the war. i am willing to impute the reason of this choice meerly to his love of religion ; he was afraid that a seven years famine might make the people for want of meat , grudge and repine at their sacrifices , and so there would be a cessation of religion ; which is a probable conjecture , because above three years of the famine had been already past , when god asked him the question , saith rabbi david , thereby reconciling the seven years in sam. . with the three years of famine , chron. . . so that david seeing so great a decay in the sacrifices for a famine but of three years , had reason to fear that if it should last out all the seven years , there would be at all no sacrifice ; i say , he was afraid that a seven years famine might make the people for want of meat to put into their own bellies , grudge and repine at their sacrifices , and so there would be a cessation of religion ; but he was sure that in a three months war the souldiers would make havock both of sacrifices and of priests , and so there would be a disturbance , if not a total desolation and destruction of religion ; therefore he had rather venter to die first in the pestilence ; then last either in the famine or in the war , because he feared that in either of those exigencies religion might also die with him ; particularly he seemed most averse from the war , as foreseeing that he could not flee three months before the enemies , but the ark of god would also be forced to flee with him . sect . vi. the limitation both of the princes and of the priests trust in matters of religion ; that neither may deviate from the law of god ; and that the authority of the churches laws is most enfeebled by them who make least esteem of the law of god , casting the aspersions of obscurity and vncertainty upon the holy scriptures . in matters of humane interest it may be reasonably disputed which is the more blame-worthy , whether he that abuseth a trust which he hath , or he that usurpeth a trust which he hath not ? for though the one may sin with the greater injustice , yet the other doth sin with the greater insolency ; but in matters of divine interest , t is without dispute he is a greater sinner that usurpeth a trust , then he that only abuseth it ; for this mans sin may be out of ignorance or infirmity , but the other certainly sins out of pride and presumption ; t is grievous for a man to fail with god , by abusing a trust that is given him ; but t is abominable for a man to justle with god , by invading a trust that he hath not given and will not give ▪ the ordering of religion is a trust that god hath given unto men , and they sin desperately who abuse it ; but the making of religion is a trust that god hath not given , and they sin damnably who usurp it ; i am the lord , that is my name , and my glory will i not give unto another , isa . . . but if he hath given to men the power of making religion , by which alone his name is glorified , he hath given his glory unto another , and hath not reserved it unto himself ; wherefore let it be the glory of god alone to establish any thing that is of religion , whether it be so speculatively or practically , whether as an article of faith or as a duty of life ; and let it be mans glory only to execute what god hath established : kings by their temporal , priests by their spiritual power , not making religion , but only ordering it , not establishing their own commands in gods worship , but only executing his ; that god who is governour of his enemies may not be denyed to be governour of his servants ; and he that is master in all the world , may not be thought to be no master in his own family : therefore we may see and must confess that the trust both of princes and of priests in matters of religion , is but a limited trust : not to do what themselves please , but what god hath commanded them ; t is not for pharaoh to say , who is the lord that i should obey his voice ? exod. . . when moses himself had a limited commission , for see ( saith he ) that thou make all things according to the pattern shewed to thee in the mount , hebr. . . god having not given power to any man to act against him , but only for him : whence there is not only great prudence , but also great piety in that excellent saying , which is attributed to that noble civilian baldus , in rebus juris divini vel naturalis , summus princeps nihil potest contra veritatis praeceptum : alioquin quicquid fecerit nullum est ; quemadmodam quod à commissario vel procuratore contra mandatum committitur ; in matters that concern the law of god or the law of nature the greatest prince in the world may enjoin and act nothing against the command of truth ; if he do , his injunction and action are both null or void in themselves , even as what is done by a commissioner or a proctor , is null , if it be against the command delivered to him , or the trust reposed in him ; and this we are sure is not only good law , but also good divinity ; for in that we are commanded to obey the magistrate for the lords sake , t is evident we cannot owe , and may not pay him obedience against the lord : for that were to obey man rather then god. and the same divinity will also hold in summus pontifex as well as in summus princeps , in the chiefest ecclesiastical , as well as in the chiefest civil magistrates : for they act only as gods trustees by their spiritual , no less then the other by their temporal power , and have little reason to expect the same obedience when they forsake their trust , as when they follow it . saint paul saith expresly god hath given us authority for edification , not for destruction , cor. . . if he hath not given the prince authority to destroy his church , much less hath he given the priest authority to destroy his religion ; that authority which is destrvctive either of church or of religion , is not of gods giving , and should not be of mans taking ▪ excellently aquinas , quum potestas praelati spiritualis , qui non est dominus sed dispensator , in edification●m sit data & non in destructionem , ut patet , cor. . sicut praelatus non potest imperare ea quae secundum se deo displicent , sc . peccata ; ita non potest prohibere ea quae secundum se deo placent , sc . virtutis opera ; ( ae . qu. . art . . ad . um . when as the power of a spiritual praelate , who is not a lord but a steward , is given for edification , not for destruction , ( as it appears cor. . ) it follows , that as a prelate cannot command those things which in themselves are displeasing unto god , such as are all sins ; so he cannot forbid those things which in themselves are pleasing unto god , such as are all the works of virtue : which is a truth as clear as if it had been written by a sun-beam , and should be as durable as if it were written in our hearts ; nay indeed it is written there ) ; so that we should as soon lose our own hearts as lose this perswasion , that our gonernours both temporal and spiritual , have no authority to command against god , but only for him : and therefore if they lay upon us any commands that are evidently against the law of god , their own spiritual governours have taught us what to answer them , whether it be right in the sight of god , to hearken unto you more then unto god , judge ye : acts . . nor doth this doctrine loosen the joints , or dissolve the ligaments of government ; it takes not away the rights of kingdoms or churches , by giving to god his right ; let humane laws bind in the court of conscience , but either let them not be laws if they be palpably against the law of god ; or let humane laws so bind the conscience , as that the divine law may bind it much more : we confess it is neither safe nor sound divinity to extenuate the obligation of humane laws ; but we also profess that the extenuation of the power of divine laws must needs have less both of safety and of soundness ; and it is to be feared that this hath been the greatest cause of the other , and that god hath suffered the people to make so light of the authority of the church , because a great faction in the church hath of late made so light of gods own authority : for what else have they done who have not only magisterially transgressed , but also maliciously calumniated the holy scriptures , that by discountenancing , nay indeed by disauthenticating the known text , they might countenance and authorize their own inventions , which is in effect no other but to turn out god , and to put in man in the legislative authority concerning religion : t is very good to be zealous for this doctrine , that the disobedient are reckoned up by saint paul among those who are worthy of death ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , parentibus non obedientes , rom. . . they who are not obedient to their parents , ( whether natural , or civil , or ecclesiastical ) are worthy of death ; for not only the position of disobedience , but also the mere negation of obedience makes them liable to damnation : but withal , we must be more zealous for god himself , then for any of his substitutes ; for if not obeying our fathers on earth makes us worthy of eternal death , then much more not obeying our father in heaven ; & if the contempt of mans law can wound the conscience , then much more of gods law , by which alone mans law can either reach the conscience by its command , or wound the conscience for its contempt . so that to speak the plain truth , no men have so much opposed that tenent of humane laws binding the conscience , as those who have made the slightest account of the divine law ; as if that could not , or at least had not bound their consciences ; for it is without dispute , & therefore should be without denyal , that gods law hath a far greater power and dominion over the conscience of the greatest governour , then mans law can have or challenge over the conscience of the meanest subject : therefore the readiest way for the church to obtain a conscionable obedience from the people , is to observe a conscionable obedience towards god : and not by raising objections or rather cavils against the law of god , to teach the people to object against and cavil with her laws , when they should obey them : wherein some late church-men have been very much too blame , who have endeavoured to cast that aspersion of obscurity and uncertainty upon gods hand-writing , which they would take very disdainfully should be cast upon their own writings ; thereby in effect giving gods law a quietus est as to the binding of the conscience ( without which yet their own laws cannot bind it ) since it is impossible that the conscience should be bound either by obscurities or by uncertainties ; for if the law be obscure , who can act with the knowledge of his understanding ? if it be uncertain , who can act with the consent of his will ? and if conscience be the practical judgement , how can it act without either of these ? for how can it be a judgement without the knowledge of the understanding ? how can it a practical obedience without the consent of the will ? or to inforce this argument of natural reason with a medium of religion , since whatsoever is not of faith is sin , and whatsoever is not of the evidence , or of the assurance of faith , is not of faith ; and what is obscure cannot beget the evidence ; what is uncertain cannot beget the assurance of faith ; who can think that obscure and uncertain laws can bind the conscience , and not think that the conscience may be bound to sin ? so little is the church of christ beholding to those divines who yet would be thought most of all to magnifie and to extoll her ; for whiles they lesson the authority of gods law in binding the conscience , they cannot but lesson the authority of the churches law , which can have no such authority but from the law of god : even as he that should cast any scornful reproach upon the light of the sun , would in vain make a panegyrick in praise of the lustre of the moon , since she hath all her light and lustre from the sun ; therefore let them no longer tell us that gods law is obscure till they have explained it , unless they would have us not think it a law , till they have made it so ; for if it be obscure , it cannot have the virtue , nor challenge the obligation of a law ; for if this great trumpet which summons us all to the church militant , that we may be souldiers under christs banner , i say , if this trumpet give an uncertain sound , who shall prepare himself to the battle ? so likewise you , except ye utter by the tongue words easie to be understood , how shall it be known what is spoken ? for ye shall speak into the air , cor. . , . the argument hath as much force against the spirit of god as against the ministers of god , if he hath no uttered significant words , hath he not spoken into the air ? for shame let us leave off such objections , least we indeed force him to speak into the air , whiles he intends and desires to speak unto our stony hearts : so little doth it become any divine to set the law of the church in a competition with the law of god , much less in a perfection above it ; as if that were plain and sure , this were uncertain and obscure ; for mens consciences must first be directed before they can be obliged ; and therefore to suppose gods law to be defective in its direction , is to make it defective in its obligation ; and if gods law be imperfect , how can the churches law be perfect , either to direct or to oblige our consciences ? the law of the lord is perfect , converting the soul , psalm . . if it were not for its own perfection , it could not produce our conversion ; nor can we oppose the perfection of gods law , without opposing the conversion of our own souls ; therefore we must above all things , be carefull to vindicate the rule of our religion , if we would engage mens consciences to receive it , and much more to practise it ; for it is impossible they should be religious without their consciences , and much more against them ; he that searcheth the heart , may not be served without the heart ; and he that most requiquireth the heart in his service , will not be served against the the heart ; therefore every man must worship god with the knowledge of his understanding , and with the consent of his will ; and consequently we may not deny , that there is evidence of truth in the rule of gods worship to iustruct the understanding and certainty of goodness in it to fix and settle the will , ( i. e. to establish the heart ) unless we will have men religious either without their consciences for want of knowledge , or against their consciences for want of consent ; for if a man doth the best act of religion without his conscience , that act is to him little less then brutish ; if against his conscience , t is to him less then damnable : and therefore we have great reason to abominate such a tenent , as may either suppose a man to be a brute in his religion , by acting without his conscience , or suppose a man to be a devil in his religion , by acting against his conscience . sect . vii . the trust of each particular church is sufficient for the peoples salvation , if she take heed to her self , and to the doctrine god hath given her in his written word , and in the antient creeds of the catholick church . our blessed saviour bidding us seek the kingdom of god , and his righteousness , ( mat. . . ) plainly sheweth that we have no hopes of finding gods righteousness , ( and much less of enjoying it ) till we have found out gods kingdom , and are become faithful subjects of the same ; and what is gods kingdom but his church , wherein he exerciseth dominion in the hearts of his faithful people , having established his throne upon these two pillars of truth and holiness ? by truth enlightning their understandings , by holiness inflaming their wills and affections , and sanctifying their lives and conversations ; so that it is no hard matter to find out the kingdom of god , and to distinguish it from all the kingdoms of the world , since it is to be discerned by its truth , and by its holiness ; for it is truth and holiness that makes a church , though it is power and pomp that makes a state ; there is no coming to gods kingdom but by these , no tarrying in it but with these , no going from it but by forsaking these ; so that any christian people or nation in the world may thus plead for it self , tell me not of departing from the church of christ , unless you can shew me wherein i have departed from truth and holiness , which two make and constitute his church ; if i believe all the articles of faith as he hath revealed them , and practise all the duties of life as he hath commanded them , sure i am , though you may deny me yours , yet my saviour will not deny me his communion ; though you may not esteem me a member of yours , yet he will esteem me a member of his body . this is all that saint paul requires to the constitution of a christian church , when he saith , rom. . . for with the heart man believeth unto righteousness ; there 's the truth most chiefly fixed in the heart ; and with the mouth confession is mad unto salvation ; there 's the holiness , most chiefly expressed by the mouth : again , whosoever believeth on him shall not be ashamed ; there 's the truth , received by faith ; and , whosoever shall call upon the name of the lord shall be saved , there 's the holiness exercised by prayer ; shall he believe , and shall he call upon the name of the lord , and not belong unto the lord here ? shall he not be ashamed , shall he be saved , and not belong to the lord hereafter ? and what else is the church but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which belongeth to the lord , here whilst militant , hereafter when triumphant ? and how shall any people that believeth and calleth upon the lord , be excluded from belonging to the lord , or from being his church , when it is said so generally , whosoever believeth on him , and whosoever shall call upon his name ; therefore in every nation that believeth on christ , and calleth on his name , ( for they are inseparable , the faith is not without the confession , the belief is not without the prayer , the truth is not without the holiness ) christ hath his church , and that church hath the means of salvation , faith and prayer ( or truth and holiness : ) and the promise of salvation , . privatively , he shall not be ashamed : . positively , he shall be saved : and we cannot deny it the salvation it self without detracting from gods mercy , which hath made good the means , and from gods truth , which will make good the promise ; and therefore saint paul having planted a particular church in ephesus saith concerning the presbyters there : the holy ghost had made them overseers of that people , act. . . he could have said no more of himself and of his fellow-apostles who had an extraordinary calling , but that the holy ghost had made them overseers ; and he saith no less of those ministers who had only an ordinary calling ; and what doth he intimate by saying so , but that the ephesians had still the same hopes and means of salvation , as before , whilst himself instructed and governed them ? for that the holy ghost the lord and giver of life , could and would give them life by his ordinary as well as by his extraordinary ministers : for we cannot but say that those are words of eternal truth , as well as of eternal comfort , psal . . . truly god is loving unto israel , even unto such as are of a clean heart ; for there is no doubt of gods being loving unto israel , no more then of israels being of a clean heart ; if they be of a clean heart , they must be of gods israel , though they may be of several tribes ; and if they be of gods israel , they are sure of gods love ; he will here guide them with his counsel , and hereafter receive them with glory ; for he sanctifieth them by his truth , that he may save them by his mercy : and accordingly s. paul saith to timothy , take heed unto thy self and unto the doctrine , continue in them ; for in doing this thou shalt both save thy self and them that hear thee , tim . . thereby shewing he had left the people of ephesus sufficient means of being saved , in that he had left them an infallible doctrine , though he had not left them an infallible doctor : for if timothy by taking heed unto himself , and to the doctrine he had received , was able to save both himself and those who were committed to his charge , t is evident the people of ephesus had no more need ( in gods account ) of an infallible bishop to teach them , then they had of an impeccable bishop to govern them : and indeed infallibility cannot be in the understanding , without impeccability in the will , since the will doth necessarily follow the last dictate of the understanding , and it self being depraved , may corrupt and deprave both the first and the last dictate of it . nay yet more , lest we should make light account of the authority of particular churches , because we can neither prove nor believe their infallibility any more then we can their impeccability , we find plainly that s. paul calleth the particular church of ephesus , ( even that church with which timothy was entrusted , and in which he was taught by this epistle how to behave himself ) the house of god , the pillar and ground of the truth , tim ▪ . . though we may justly , and should willingly infer , that if a particular church by cleaving to the word of truth , deserved to be called the pillar and ground of truth , then sure the universal church much more ; for so the argument will proceed à minore ad majus . if one minister shall be able to teach the saving truth , whilst he swerves neither to the right hand nor to the left from the word of truth , then much more a whole national church , and most of all the catholike and universal church , that is diffused over all nations ; if she carefully attend , and stedfastly cleave to that same word of truth ; and if any man think this condition unnecessary , let him consider that those four general councils , which saint gregory received as four gospels , did set the bible upon a throne in the midst of their assembly , appealing to it for all their doctrines , and proving by it all their determinations ; which if all other general councils , at least so reputed , had done since that time , well we might have had fewer articles , but certainly we must have had a surer creed , and a founder faith ; nor can we deny but some provincial councils by cleaving to the text , have more truly shewed themselves the pillars of truth , then some reputed general councils that have forsaken it ; as the council of gangra which had in it but thirteen bishops , yet suppressed no less then twenty schismatical opinions together ; whereas the council of constance that consisted almost of all nations , making light regard of christs institution and order concerning the eucharist , though it ended the schism of the popes , yet it began such a schism in the church as is like to continue to the worlds end ; for surely there will alwaies be some conscionable men , who will prefer the institution of christ in his own sacrament , above the constitution of a council ; and who will think there can be no schism either less curable or more damnable , then that which dares set up the pretended authority of the church , against the undoubted authority of christ . this is most certain , saint paul took it for granted that the church of ephesus was instructed in the whole doctrine of the scriptures , ( for in the first chapter he mentions both the law and the gospel , ) and that she also followed those instructions , before he called her the house of god , the pillar and ground of truth : for indeed the first part of every churches trust is the word of god , which she is entrusted withal in a threefold respect ; . that she should keep it . . that she should expound it . . that she should obey it . wherefore those men who of late have cavilled at the written word , thereby thinking to resolve all religion into the authority of the church , have in truth taken a direct course to resolve the authority of the church into nothing ; for if the church hath not been gods faithful trustee , in keeping the substance or letter of his word ; who can think her faithful in expounding the sense , or in observing the commands of the same ? and so then farewell to the churches faithfulness , and consequently to her authority , which is grounded chiefly upon her faithfulness ; for it is as just an exception now , as it was in the apostles times , whether it be right in the sight of god to hearken unto you , more then unto god , judge ye , act. . . the intent of your arguments against the scriptures , is to advise us not to hearken unto god , that we might only hearken unto you ; but the reason and force of your arguments will certainly ●eep us from hearkning unto you , because they make it evident that you have not hearkned unto god ; nay you have set light by his word , that you might not hearken unto him . but this argument is good only against the men , not against the cause , and it is therefore best when it is against the worst men . those who have least hearkned to gods voice , have given the greatest cause to others , not to hearken unto their voices ; and if they will needs be angry with us , let them consider that god is first angry with them , and therefore they ought to be angry with themselves ; for they took not only a very impious , but also a very indiscreet way by vilifying the authority of gods word , to magnifie the authority of their own . and yet to speak the plain truth , this is rather to be called a cavil then an argument ; for let all the original bibles be examined both of the papists and of the protestant churches , we shall find them all exactly agreeing in one hebrew and greek text , and their disagreement to be only in their several glosses and translations , in so much that all these parts of christendom would soon be of one and the same profession , as well as they are of one and the same religion , if all churches would agree in the sense , as they do agree in the letter of gods holy word ; to let pass the old testament , wherein all protestant churches are as willing to be tryed by the king of spains , as by buxtorses hebrew bibles , i know bezaes greek testament is censured by some , as a most bold piece of scripture ; but upon comparing his text with that of pope sixtus quintus , i find very little ground for that censure ; and less truth in it ; because both texts generally agree in the very same words , and ▪ that even in those very places , wherein both disagree from the vulgar latine : and i believe the same may be said concerning the greek text that is received in all other churches . that they all agree in the same original texts , evinceth they have been faithful in their trust of keeping the holy scriptures ; that many of them disagree in their glosses upon , and translations of that text , only sheweth that each particular church is willing to discharge its own particular trust in expounding the holy scriptures ; that they all labour not to continue , and increase their disagreement , but to end or to diminish it , ( for so the churches do , though the men do not ) is also a good sign that no one of them is willing to be faulty in their trust of observing and obeying the holy scriptures : and therefore though it must be confessed that the church like queen vasthi , hath not performed the commandment of her king so readily and so entirely as she ought , yet may not any rigid memucan suppose that there shall ever go forth a royal commandment that she come no more before the king ahasuerus ; for though she may unhappily have been peccant in her obedience , she hath not been peccant in her faith ; though she may have failed in her behaviour , she hath not failed in her trust ; though she hath been undutiful , yet she hath not been false ; she hath not been unfaithful to her king , that he should seek a divorce , and give her royall estate unto another that is better then she ; let no man think that our blessed saviour , the prince of peace , the king of saints , will so easily part with his spouse , concerning whom he hath said , i will betroth thee unto me for ever ; yea i will betroth thee unto me in righteousness , and in judgement , and in loving kindness , and in mercies ; i will betroth thee unto me in faithfulness , and thou shalt know the lord , hos . . , . and since christ will not so easily be parted from his church , how is it that we do so easily part and depart from her ? if we did rightly distinguish betwixt the church and the men , we would soon all bless god for the truth and faith of his church , though we should blame one another for our own falseness and unfaithfulness ; we would find that the church hath been true to her trust , in keeping , in expounding , in obeying gods word , and that only the men have been faulty : thus saint paul blamed the men , not the church at corinth , for their factions and schisms : it hath been declared to me of you my brethren , that there are contentions among you , cor. . . he said they were contentious ; he said not the church was so : for as they were a church , so they were sanctified in christ jesus , called to be saints , and calling upon the name of jesus christ our lord , ver . . the men were sinners , the church were saints ; the men were contentious , the church was religious : truth and peace were in the church , whilst errours and schisms were in the men ; the treasure was heavenly , though the vessels which held it were earthly : we have this treasure in earthen vessels , that the excellency of the power may be of god , not of us , cor. . . will you reject the treasure because of the vessel ? you were as good to say , you would have the excellency of the power in converting and saving souls to be of men , not of god : the vessel is certainly brittle , and may possibly be foul ; but the treasure is neither brittle nor foul ; that 's a lasting treasure , for truth is so ; that 's a pure treasure , for holiness is so ; as a treasure it will enrich your soul , as a pure treasure it will purge your soul , as a pure and lasting treasure it will purge and enrich your soul , not for a moment , but for ever : t is confessed that this treasure was at first in much better vessels then now it is , when neither perversness sought to sophisticate the truth , nor prophaneness to corrupt the holiness of the christian religion ; but the treasure it self is still the same it first was , for jesus christ is the same yesterday , and to day , and for ever , heb. . . the wickedness of man hath not destroyed , cannot destroy the goodness of god ; he hath still his communion of saints , amongst these great divisions of sinners ; he hath still one catholick and apostolical church , amongst our many divided and distracted churches : and blessed be his name , he first provided against our divisions and distractions , before he suffered us to make them : for it was from his singular providence , that the romans emperours should keep entire their dominion over all the christian world , till they had called those general councils , wherein was the confutation of the grand heresies , and the establishment of the true christian faith , in the first ages of the church , whilst the greatest part of the ministry in all churches rightly understood , and zealously maintained the faith of the catholick church ; for else it is much to be feared that these after-ages of christians ( which have been so much wedded to state policy , and so resolved on self-interest ) would have been much to seek for the truly antient catholick and apostolick faith , now briefly summed up in those creeds , which as they are undeniable proofs of the apostles assertion , that the church is the ground and pillar of truth , so they are also the infallible guides of particular churches to retain and follow that truth to the worlds end : wherefore god having left us his own undoubted word , and such incomparable summs of the saving truths therein contained , as is the apostles creed , and those other antient creeds of the church , there is now no particular church in the world , which hath these helps , and will carefully and conscionably make use of them , but may be sure of believing the catholick faith ; and consequently of professing the true christian religion whereby to know christ , and of persisting in the true christian communion , whereby to enjoy him ; though perchance the factions of men may be so great , and the judgement of god , because of those factions , may be so just , as never again to let the church enjoy the happiness of a true general council : and without doubt every particular church which professeth the christian faith according to the scriptures and those creeds , and hath a practice agreeable to her profession , may justly be called the ground and pillar of truth , and may not justly be condemned by another church , much less opposed or deserted by her own state ; for that such a church is without doubt gods trustee , and hath not been faulty in the discharge of her trust , and may not be hindred or molested , in dischaging it ▪ sect . viii . the trust of particular churches is immediately from god himself both in regard of the magistrate , and of the minister : that trust much stood upon in the primitive times , and ought to be so still , because it is founded on the holy scriptures ; and that this doctrine concerning the trust of particular churches , doth not canton or disjoynt the catholick church . t is no hard matter to prove that particular churches are gods immediate trustees , though they have but a limited trust ; for else will follow the greatest absurdity that can be imagined , and much greater that may be granted , viz. that god hath left the blood of his son , the dictates of his spirit , the honour of his name exposed to all the contempts , and prophanations , and corruptions of perverse , and ignorant , and wicked men , if he hath not entrusted them all with some such persons who are bound to see them neither prophaned , nor contemned nor corrupted ; and who were those his trustees at first but only his apostles ? and who have they been ever since but their successors , bishops and ministers ? take heed unto the flock , over which the holy ghost hath made you overseers , acts . . o timothy , keep that which is committed to thy trust , tim. . . the minister , whether bishop or priest , is immediately intrusted with the care of souls , and with those truths and administrations which directly concern the soul ; for the civil magistrate , though he be christian , yet is not capable of discharging the spiritual part of this trust , being not called of god as was aaron , to do the office of a priest , though he be called of god as was moses , to have power and dominion over priests : for in that he is governour of the state , he is also governour of the church , which is in and within the state ; and in that he is governour of the church , he must needs have his share in the trust of the church , concerning religion , as far as religion is liable to the government of the state , sc . to be ordered , protected and defended by it ; for as god at first used the extraordinary power of miracles to maintain his word and sacraments , and to strike the opposers and profaners of them either with death or with other corporal punishments , ( as s. paul saith of the corinthians , for this cause many are weakly and sick among you , and many sleep , cor. . . sc . because of your profaning the blessed sacrament of the body and blood of christ ; ) so in process of time he was pleased to use the ordinary power of the civil magistrate for the same purposes , never leaving himself without witness , having given a directive and spiritual power to the ministery , a coactive and external power to the magistracy for the suppressing of wickedness and vice , and for the promoting of true religion and virtue : therefore both magistracy and ministery have the immediate trust of religion , and god hath commanded both , to assist , hath allowed neither to oppose the other in the execution of his trust ; both are obliged to see there be a right exercise of religion ; the one to perform it , the other to countenance and protect it ; and both have their trust immediately from god , and this is that which i call the trust of particular churches ; nor is it to be imagined , that if god had given the trust of all churches to some general vicar of his , who derived his power immediately from him , and was to derive the same to others , but that he would have given some notice of this universal trustee , that others might not invade this trust without his leave , much less manage it without his authority : yet this he was willing to plead for , who said , petrus ▪ paulo dedit licentiam praedicandi . gl. in grat. dist . . cap. . that saint peter gave saint paul a licence to preach , and that authoritate domini , by gods own command , who said , acts . sepatate me barnabas and saul for the work whereto i have called them ; he will needs bring saint peter from jerusalem to antioch of purpose to lay his hands on saint paul , though the holy-ghost reckons up these particular men who were bid do that work , and reckons not saint peter among them , nay though saint paul himself plainly tels us , that he had preached full three years before he once saw saint peter , gal. . , . and then was fain to go up to jerusalem , not to antioch , to see him ; and only to see him ; not to receive commission or instruction from him ; so saint chrysostome upon the words , gal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he wanted peter for nothing , but being equal in honour with him , ( that i may say no more now ) yet he went up to him as to his superiour and his ancient ; and he tell us this of purpose ( saith he ) that we should not think the ensuing reprehension proceeded either out of hatred or envy ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for it is plain he loved the man , and respected him more then any other of the apostles ; for he saith , other of the apostles saw i none ; yet he did but go to see him , not to learn of him , ( much less to receive spiritual power from him , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i did but see him , i did not learn of him , saith the same saint chrysostome . and indeed it is scarce imaginable that saint paul was rapt up into the third heaven , ( the proper dwelling place of god ; ) to hear unspeakable words , to be tongue-tied on earth by any man , so as not to be able to preach without his license ; nay on the contrary , it is clearly evident from the holy scriptures and from all antiquity that not only saint paul , but also all the other apostles did preach the gospel , found churches , ordain bishops , excommunicate offenders , without any delegation from saint peter , only by their own immediate authority ; and it is also evident that they all derived their authority to their several churches after them , and that those several churches did very much insist upon that authority which they could not lawfully have done , had it not been derived to them by the apostles . thus saint cyprian pleads for his church of carthage , ne quisquam se episcopum episcoporum constituat , aut tyrannico terrore ad obsequendi necessitatem collegas suos adigat , quando habeat omnis episcopus pro licentia libertatis & potestatis suae arbitrium proprium , tanquam judicari ab alio non possit , quàm nec ipse possit alterum judicare : neither let any man make himself a bishop of bishops , nor by his tyrannical threats seek to compell his collegues to be his vassals , since every bishop hath his own native liberty and power to determine for himself , as one that may neither iudge his fellow-bishop , nor be judged by him : where we may safely enough admit of baronius his own gloss ( an. . nu . . ) out of saint augustine , and yet not enervate the validity of the text , opinor ( inquit ) utique in his questionibus quae nondum eliquantissima perspectione discussa sunt ; ( id sc . concessum esse ; ) i suppose they had such power and liberty only in those questions as were not yet fully discussed or determined : and again , liberum faciebat quaerendi arbitrium , ut examinata veritas penderetur ; saint cyprian therefore allowed them this liberty and power in common , that the truth might be the better discovered amongst them : take either or both glosses , t is evident that neither saint cyprian nor saint augustine did think , that god had shut up all truth in one bishops breast , or put all power into one bishops hand ; but that the several bishops of several churches had by the blessing of god , both ability to discern the truth , and authority to publish and to establish it . and this was the deliberate determination of the whole council of carthage in the year four hundred eighty five , to which not only two hundered and thirty affrican bishops subscribed , but also three legates from the bishop of rome , faustinus , philippus and asellus , in these numerical words , prudentissime justissimeque ( niceni patres ) providerunt , quaecunque negotia , in suis locis , ubi ●rta essent , finienda , nec unicuique provinciae gratiam spiritus sancti defuturam , quâ aequitas à christi sacerdotibus , & prudenter videatur , & constantissime teneatur : the nicene fathers did most judiciously and most justly provide that all controversies should be ended where they were begun : for that the grace of the holy ghost would be wanting to no christian province , whereby the ministers of christ ( belonging to that same province ) should be enabled beth wisely to see what was just and equall , and constantly to hold and to maintain it ; this canon ( saith goldastus ) was subscribed by three of the popes own legates ; but sure we are it was subscribed by all the africane bishops then present , and sent in a letter to pope celestine , which letter is inserted by binius as the . chapter of the africane council under boniface and celestine ( tom. . concil . par . . p. . edit . colon. ) accordingly the same council in . canon , constituteth and ordaineth , that a presbyter or deacon being aggrieved by his own bshop , should appeal to the neighbouring bishops , or to the primate , or to an africane council , but by no means to any bishop out of their own territories ; ad transmarina autem qui putaverit appellandum , à nullo intra africam in communionem suscipiatur ; but if any shall appeal to countries abroad or beyond the seas for his redress , let no bishop in africa admit him to his communion : the most reasonable canon that could be made , if particular churches had their authority immediately from god to appoint those who were aggrieved their remedy at home ; but if not , the most unreasonable to deny them to seek for remedy abroad : surely if we examine the text , we shall find very much spoken in the behalf of particular churches . for even our saviour christ himself appointed each particular church to be judge of every person that lived within its jurisdiction ; if thy brother shall trespass against thee , tell it unto the church , mat. . , . what church ? but that wherein thy brother liveth with thee , not another church wherein he liveth not ; for then our saviour would certainly have named that other church ; which since he hath not done , we must understand this injured man 's own church , or else leave the peace of christians under very great difficulties , and greater uncertainties : to this proof taken out of the first , let us add another out of the last book of the new testament . our blessed saviour sends to the seven churches which are in asia , rev. . and blames the angels of them all severally for the several misdemeanors which he had seen in them , which plainly shews that those several angels had their several trusts ; and as plainly proves that the doctrine concerning the trust of particular churches , doth in no wise canton or dismember or disunite the catholick church ; for it is of christs own teaching who is the head , and may not be thought to canton or dismember or disunite his own body . saint paul likewise sent seven several epistles to seven several particular christian churches , as to the church of rome , corinth , galatia , ephesus , philippi , colosse , and thessalonica , allowing and confirming the particular authority and trust of those several particular churches , and yet by no means dividing or disjointing the catholick church ; whence we may justly infer , that what trust god at first gave to the particular church of rome , corinth , galatia and the rest , the same he still giveth to other particular churches ; and yet without the least division or disunion of this catholick church ; they were all several particular churches , in regard of their trust and jurisdiction ; they were all but one catholick church in regard of their faith & communion ; neither of them was opposed against the other , in that they were accounted as so many several churches ; neither of them was advanced above the other , that they should all be united into one church ; as it was said of the church of rome , that your faith is spoken of throughout the whole world , rom. . . so it was likewise said of the church of thessalonica , in every place your faith to god-ward is spread abroad , thes . . . so that this argument can give no more supremacy to the one church then to the other : and since there cannot possibly be two supreams , this text is very ill urged to prove the church of romes supremacy . for ought then that can be gathered from these epistles , all the seven churches were equally gods trustees ( and by consequent all others as well as they ) not one of them entru●ed above the rest , and much less with the rest ; each to give an account both to god and men for it self , not one for all ; nay saint paul hath taught us a reproof which may justly be used against any particular church that will needs make it self too authentical above other churches , in that he saith to the corinthians , what ? came the word of god out from you ? or came it unto you only ? cor. . . were you the first founders of the christian religion , or are you the only partakers of it ? was all religion from you , or is there no religion but with you ? unless you can make good either one or both of these , you may not take upon you to be the only masters in gods israel , but must allow others also to be taught of god , to have their religion from him , and to have their communion with him ; and what is that else but to be a true christian church ? to be called out of the world to christ the son of god by religion , to abide and dwell with him by communion ; thus doth saint paul briefly but pithily define a christian church , thes . . . to the church of the thessalonians , which is in god the father , and in the lord jesus christ ; we cannot imagine the thessalonians were in god , before they were with god ; so that the one presupposeth the other , and we may hence collect this definition of a true christian church , that it is a company of men , ministers and people ( though here saint paul chiefly write to the ministers , calling them the church , as appears in that he chargeth them to read this epistle to all the holy brethren , cap. . v. . which sheweth that he sent it only to the ministers ) i say , that a true christian church is a company of men , ministers and people , who are with the god the father and the lord jesus christ by their religion , nay more , who are in god the father and the lord jesus christ by their communion ; and all the men in the world who are thus with and in god the father , and god the son by the power of god the holy ghost , do make up the whole present christian or catholick church : they may be several churches in their denominations and jurisdictions , they are but one church in their religion , and in their spiritual communion : thus faith the same saint paul , now ye are the body of christ , and members in particular , cor. . . that is , ye christians of all nations are the mystical body of christ , aud ye christians of corinth , of this or that nation , are members in particular of that body , and members in particular one of another , as all together make up that body , or as all particular churches make up the catholick church . sect . ix . what trust is given to other particular churches in the holy scriptures , is also given to our particular church of england , from god the father , son and holy-ghost ; that our church is accordingly bound to magnifie her trust , and therefore we bound not to vilifie it ; and that it is both rational and religious to maintain the trust and authority of our own particular church . if he be justly reproached for dishonesty , who doth not carefully discharge his trust which he hath received from man ; how much more they who do not carefully discharge their trust , which they have received from god ? and this is the case of ministers above all other men , who have received such a trust from god as all the power of the world could not give them , and all the malice of the world cannot deny them . indeed it is the case of every particular minister , much more of the whole ministry , or of a whole church , which is more eminently gods trustee , and hath a much greater trust , then either the arrogancy of any one can challenge , or the ability of any one can discharge ; and therefore if the spirit of god give that charge to one particular archippus , take heed to the ministery which thou hast received in the lord , that thou fulfill it , col. . . much more doth it give the same charge to the whole church of colosse which had in a more ample manner and for a more general end received the same ministery : and though the church of colosse it self was soon after swallowed up with an earth-quake , ( in the dayes of nero as saith orosius ) yet not so the instructions nor the authority given to it , they must remain till the worlds end ; take heed to the ministery which thou hast received in the lord , is not to be swallowed up by the cleaving and dividing of the earth , no more then it is to be revoked or recalled by any voice from heaven ; and so was it also with the church of ephesus , as appears from saint pauls charge to the first bishop of that church , i give thee charge in the sight of god , and before christ jesus , that thou keep this commandment without spot , unrebukeable untill the appearing of our lord jesus christ , tim. , . in that he chargeth him to keep the commandments he had received concerning religion , without spot , unrebukeable , he sheweth the churches trust ; in that he addeth to his charge untill the appearing of our lord jesus christ , he sheweth that trust is to continue till the worlds end : for in this case we must alwayes remember those words of our saviour , mar. . . and what i say unto you , i say unto all , ( watch : ) for what saint paul said to the first bishop of ephesus , he said to all bishops that ever should be after him , as well as to all that were then with him ; for the apostolical epistles though in their inscriptions or title they concerned some special churches , yet in their instructions and use they concerned all churches , as plainly appears from saint pauls own words , col. . . and when this epistle is read amongst you , cause that it be read also in the church of the laodiceans ; and that yee likewise read the epistle from laodicea ; so that what instruction or authority or charge was given to one church , was given to all churches in that one ; and consequently we may thus argue by way of induction ; the trust of religion was given by god to the church of rome and of corinth , and of galatia , and of ephesus , and of philippi , and of colosse , and of thessalonica ; therefore the same trust is given by god to our own church of england , and indeed to all the several particular churches in the christian world ; for if each particular bishop and presbyter have his trust originally from the holy-ghost , though derived by the hands of men ; then much more have all the bishops and presbyters their trust from the holy ghost ; hence that expression in the first council of bishops , act. . . it seemeth good to the holy ghost and to us ; which hath in some sort been followed by other councils since ; particularly the sixth , which confirming the five oecumenical before , doth it in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this our holy and oecumenical synod , hath by inspiration from god confirmed those former councils ; which is in effect as much as if they had said , it seemeth good to the holy ghost and us to confirm them ; concil . constant . . act. . graece , sed . latine ; a sufficient proof that the apostles spake not those words for themselves alone , but also for the church after them ; which was thereby authorized as to act by the power , so to act in the name of the holy-ghost : and if any shall be so refractory as to say otherwise , he may look upon another place , not only as a confirmation of this truth , but also as a confutation of his own refractoriness , acts . . ye stiff-necked and uncircumcised in heart and ears , ye do always resist the holy ghost ; for whosoever is stiff-necked and will not hear nor obey the word of truth , though in the mouth of a weak and sinful man sent from god to speak it , doth make himself guilty of this detestable and damnable resistance , even of resisting the holy ghost : for those presbyters of the church of ephesus were as much ordained and appointed by men , as any can be of any church till the worlds ends ( supposing they be rightly ordained ) to whom yet the apostle saith , take heed unto all the flock over which the holy ghost hath made you overseers , act. . . for the ordination of ministers , though it is by man , yet is it not of men , but of god , even as also is the gospel which they are ordained to preach ; so that to resist them and their doctrine , is not to resist men , but god ; so said he who first ordained ministers of the gospel , and still assisteth them in their ministrations , he that heareth you , heareth me ; and he that despiseth you , despiseth me ; and he that despiseth me , despiseth him that sent me , luk. . . how shall any man go on this errand without gods sending , when the eternal word himself would not preach till he was sent ? how shall any man despise those whom the word hath sent , and not despise the word that sent them , and the father that sent the word ? and how shall any man despise the father and the son , and not grieve the holy spirit who proceedeth from them ? so impossible is it for any to despise the church which god hath set over him , and not sin against god the father , son and holy ghost : for the argument is à minori ad majus , if it be dangerous to despise one , much more to despise all : if to undervalue a disciple , much more an apostle : for as the apostles had a greater trust then the . disciples ; so hath every national church , ( which is as it were the grand apostle of its nation , ) a greater trust then any particular bishop or presbyter of the same ; and the church now hath that trust , as the apostles first had it from god the father , son and holy ghost ; saint paul saith of himself , ( but doubtless he saith it for more then himself , ) that he was an apostle of jesus christ by the commandment of god , that is of god the father , tim. . . saint luke saith of him , that t was god the son , even jesus our blessed saviour , who called him to be an apostle , who said unto him , saul , saul , why persecutest thou me ? and who said of him , he is a chosen vessel unto me , to bear my name before the gentiles , and kings , and the children of israel , acts . , . the same saint luke saith in another place , that he was called to the function of the apostleship by the commandment of god the holy ghost , act. . . the holy ghost said , separate me barnabas and saul for the work whereto i have called them ; which variety of expression doth not only verifie that common axiome of divinity , opera trinitatis ad extra sunt indivisa , the works of the blessed trinity in regard of any external product are indivisible , so that what is externally done by one person is done by all ; but it doth also testifie the great trust which was laid upon every one of the apostles , in that he received his commission from god the father , son , and holy ghost : and as this trust hath since been , and still is derived to the church , so it hath been and is derived by the same glorious and blessed trinity ; whereby we see the large exposition that is to be given to those words , he that heareth you , heareth me , ( luk. . . ) for it is all one as if it had been said , he heareth god , he heareth the son of god , he heareth the spirit of god ; wherefore supposing that this national church wherein we live , is as gods apostle to this nation , no sectary can justly pretend to god or christ , no enthusiast can justly pretend to the spirit of god and christ , why he should not hearken to the dictates , and follow the directions of this church , which god , and christ , and the spirit of god and christ hath set over him . i find in the antient calenders on the twenty sixth of may , this title , augustini anglorum apostoli ; the feast of saint augustine the apostle of the english ; he was looked upon as one that had planted the christian faith amongst us ; and was therefore in the judgement of the latine church , esteemed and called our apostle . i will not dispute the ground , but only admit the title , for if one single priest or bishop was not unfitly called the apostle of our nation ; then much more may a whole company of bishops and presbyters be so called , and ought to be so esteemed , who have more generally propagated , more firmly established , and more carefully preserved amongst us the true christian faith ; it is saint pauls own argument to the corinthians , if i be not an apostle unto others , yet doubtless i am to you , for the seal of mine apostleship are ye in the lord , cor. . . as if he had said , no embassadour can more justifie his trust and his authority by his princes seal annexed to his credential letters , then i can justifie my apostleship towards you , in that by my preaching you have been converted to the lord , and are confirmed in him ; what saint paul was to the corinthians in bringing them to the knowledge and to the communion of christ , ( to the knowledge of christ by preaching the word , to the communion of christ by administring the sacraments ) that our church hath been and still is to us : and therefore what saint paul said to the crinthians , that our church may justly say to us , ( since these things were written for our admonition , upon whom the ends of the world are come , cor. . . ) if i be not an apostle unto others , yet doubtless i am to you ; for the seal of mine apostleship are ye in the lord ; though others may pretend they have some cause to doubt the trust and the authority of our church , as if she had not a true succession of ministers ( which in truth is but a meer pretence , or rather a cavil , as the learned mason hath sufficiently demonstrated , and should be least objected by them who will have the whole church depend upon the pope , and cannot deny that they have had many , and long lived anti-popes to disturb their succession ) yet sure we our selves can neither have cause nor pretence to doubt it , since we cannot reasonably deny but our church hath a true succession of doctrine : so that for us , who have not only the speculative , but also the practical , the experimental knowledge of the gospel , unless we have been grosly wanting to our selves , and impiously wanting to our saviour ; for us i say to doubt of our church , is little other then to doubt of our religion , as if that either had not come from christ , or could not bring us to christ , and keep us with him : for there can be no doubt of the embassadours authority , if there be no doubt of his princes seal ; and if we our selves be not the seal of our churches apostleship in the lord , the fault is meerly our own , t is because we would not admit the stamp and impression of christ upon our stony hearts ; t is because we have been as iron , when we should have been as wax , and not having received , nor desirous to receive the seal of our lord , do question the authority of his embassadour , of his apostle ; not having in us the image of christ , do contemn the authority , and forsake the communion of his church ; for as the want of natural affection discovered the harlot not to have been the true mother of the child , king . . so the want of filial obedience discovereth us not to have been true children , but by no means our church , to have been a false mother . there is great reason and greater necessity why all true sons of this distressed and despised church should ( now especially ) insist upon this doctrine , since at this time the contumacy of the children , hath made disputable ( nay almost desperate ) the authority of the mother : wherein as we have s. pauls example to invite us , so we have his authority to justifie us ; for questionless he did therefore so much magnifie his own apostleship , that we should learn to magnifie it much more . thus we find in the beginning of every epistle , so many large encomiums and high commendations of his office , as if he had taken that for his text , rom. . . quamdiu quidem ego sum gentium apostolus , ministerium meum honorificabo , as long as i am the apostle of the gentiles , i will magnifie mine office : there needs but one instance for all , gal. . . paul an apostle , not of man , neither by man , but by jesus christ , and god the father , who raised him from the dead ; where saint chrysostome gives us this remarkable gloss ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they ( sc . who went about to pervert the galatians ) : did undervalue his doctrine , saying it was from men , but that s. peters doctrine was from christ , therefore in the first place he withstands that objection , viz. by affirming that he was an apostle , not of men , neither by man , but by jesus christ and god the father , as well as s. peter : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in that he saith he was not an apostle of men , he saith what was common to all the ministers of the gospel , for both their authority of preaching , and the doctrine which they preached was from heaven ; but in that he saith , neither by man , he saith what was proper only to the apostles ; for our blessed saviour did not call them by other men , but only by himself . we do not seek now for such an apostleship in any christian church as is not by man ; we only say it is not of man ; and that is enough to procure sober mens attention , and conscientious mens obedience ; for in that it is not of men , it is clearly of god : and as it was not arrogancy but necessity in saint paul which made him stand so much upon his authority ; so is it not the pride of the clergy ( a string which they most harp upon , who are most guilty of it ) but their duty , which maketh them stand so stiffly for the authority of the church ; let him speak for both , whose modesty and humility was greater then his learning , and yet whose learning was greater in reality , then our new divines is now in shew or pretence , and that was the late bishop of salisbury , bishop davenant , in his most excellent commentary upon the colossians , where , almost at the beginning , sc . in the fifth page you shall find these words , paulus non arrogantiae causa , sed ne in detrimentum ecclesiae vilesceret illius autoritas , apostolicam dignitatem sibi vendicat ; ita etiam oportet in ecclesiastica dignitate constitutos , officii sui autoritatem atque existimationem tueri contra contemptores & schismaticos : saint paul doth not out of arrogancy challenge to himself the dignity and honour of an apostle , but for fear lest otherwise the church of god should suffer detriment or loss by the contempt of his authority : and so likewise it still behoveth those who are placed in ecclesiastical dignity , to maintain the repute and authority of their office , against despisers and schismaticks . and truly this is but a reasonable position both in regard of those in authority , who do only maintain their own , ( unless we will deny that to be their own , which god hath so manifestly given them ) and in regard of those under authority , who cannot be willing to obey , what they are not desirous to maintain ; and yet must either obey or be guilty of hainous impiety , such as now joyns them in communion with the devil by their sin ; for rebellion is as the sin of witchcraft , sam. . . ( and without doubt all witches are the devils communicants ; ) and such as will hereafter keep them in communion with the devil by their punishment : they that resist , shall receive to themselves damnation , rom. . . and questionless it is a most reasonable probleme , what communion hath light with darkness , and what concord hath christ with belial , cor. . , . and yet a more reasonable demand , i would not that ye ( who are christians ) should have fellowship with devils , cor. . . not in their sin , for christs sake ; not in their punishment , for your own sakes . again , there may be yet further alledged these reasons why we should zealously maintain , and carefully obey the power and authority of our own particular church . . because reverence and suspition cannot consist together , and therefore i may not lightly suspect those whom i am bound to reverence , such as are my spiritual pastors and teachers ; whom for this reason i may not lightly suspect in respect of their integrity , much less of their authority . . because else there must be perplexitas facti , a perplexity in point of fact , that private men will not easily know with whom they are bound to keep their christian communion in the publick worship and service of god , which yet is an undeniable , and should be an undoubted duty of the text. . because else there must be perplexitas juris , a perplexity in point of law , which is such a perplexity as god will not endure , and man may not endure ; for then the conscience can never be at quiet , when it must so keep one law , as to break another ; and that perplexity cannot be avoided , if we allow two several churches to have power from god to order and command the duties of our religion ; for then they may lay upon us at the same time quite contrary commands ; and consequently whilst we are obeying the one , we must be disobeying the other ; but it is past all dispute that our own church hath power from god over us in matters of religion , because the apostle saith expresly , obey them that have the rule over you , heb. . . which cannot be understood of those who are at a distance from us in another country , because it follows , for they watch for your souls as they that must give an account . but t is against reason to say or think that bishops and presbyters in italy shall give an account for souls in england ; and as much against reason to say or think that souls in england shall not give an account for their disobedience . and as this position , ( concerning the authority of our own particular church ) is reasonable , so is it also religious : for this is saint pauls own argument to the corinthians , though you have ten thousand instructers in christ , yet have ye not many fathers ; for in christ jesus i have begotten you through the gospel ; wherefore i beseech you be ye followers of me , cor. . , . whence we cannot but collect this dogmatical conclusion , that this church which hath begotten us in christ , claimeth our obedience in christ , and to renounce that obedience , is in effect to renounce our being made christians ; and as no other church can truly say to us , i have begotten you through the gospel , so no other church can justly say unto us , wherefore i beseech you be ye followers of me . to sum up all in one word ; this doctrine concerning the acknowledging and obeying the authority of mine own church , being both rational and religious , i dare not wilfully oppose it , for fear of sinning against the god within me , that is to say , mine own conscience , which will certainly by a most terrible and just remorse vindicate the violated dictates of reason : and much more for fear of sinning against the god without me , father , son , and holy ghost , which will certainly by a more terrible and just vengeance ( at the last day , ) vindicate the violated dictates of religion . cap. ii. that the church of england hath most carefully discharged her trust concerning religion , as a most christian or most catholick church . sect . i. gods intent in trusting his church with religion , was her honour and happiness , which should cause our thankfulness to god , and our reverend esteem of his church . it is a great honour to be trusted , and as great a happiness to discharge a trust ; accordingly god entrusting his church with religion , did intend her both honour and happiness ; honour with men , happiness with himself ; honour in earth , and happiness in heaven ; wherein we cannot but admire the goodness , and justice , and liberality , and mercy of god. his goodness , in that he communicateth to his church his own most excellent property , even a will and desire that all men should be saved , and come unto the knowledge of the truth ; ( . tim. . . ) his justice in that he giveth abilities proportionable to that desire , enabling his church to promote the salvation of men , and to bring them unto that heavenly knowledge ; his liberality , in that he giveth this desire , and those abilities meerly of his free grace , to enrich our souls , not himself ; and lastly his mercy , in that by giving this desire , these abilities , and these riches , he expelleth our natural defects arising from errour and ignorance , whereby we do walk in the false , and cannot find out the true way , and prepareth us for that bliss and glory which is above nature ; who can think of this goodness , of this justice , of this liberality , of this mercy , and not say with the psalmist , praise the lord o my soul , and all that is with●n me , praise his holy name ; praise the lord o my soul , and forget not all his benefits ; which forgiveth all thy sin , and healeth all thine infirmities ; which saveth thy life from destruction , and crowneth thee with mercy and loving kindness ; psalm . , , , . for it is his goodness that he forgiveth sin , and healeth infirmities ; his justice that he forgiveth only the penitent sinners , and healeth only those who are broken in heart ; his mercy that he saveth our life from destruction , and his liberality that he crowneth us with mercy and loving-kindness : accordingly he hath commanded his church to teach especially the doctrine of faith , to set forth his goodness by which he is reconciled ; the doctrine of repentance , to set forth his justice , which hath been satisfied ; the doctrine of free grace , to set forth his mercy in saving us from destruction : the doctrine of eternal glory , to set forth his liberality in crowning us with loving kindness . o my soul , consider the immortal comfort of these heavenly truths , and look upon thy church which teacheth them , as the daughter of immortality , as the mother of comfort , and as the bride of the king of heaven : then wilt thou no more be contentedly without thy church , then thou canst be comfortably without these doctrines . then wilt thou say with the psalmist , i am fearfully and wonderfully made ; but with thy self , i am more fearfully and wonderfully saved ; marvellous are thy works , and that my soul knoweth right well , psalm . . i am much amazed at thy great care and providence over my body , but much more at thy great care and providence over my soul ; thou madest use of my carnal parents to make me , communicating to them as far as they were capable , the honour of my creation ; thou makest use of my spiritual parents to save me , communicating to them , as far as they are capable , the honour of my salvation ; should i be a monster of nature if i dishonoured the one , and shall i not be a monster of grace , if i dishonour the other ? didst thou confer on them the dignity of causality by thy goodness , that i should cast upon them the indignity of contumacy by my undutifulness ? can i indeed truly honour thee the principal , and dishonour thy church the instrumental cause of my salvation ? thou laid'st thine hand upon me to make me , but thou laid'st thine heart upon me to save me : o make me wholly to fix my heart upon thee my saviour , and upon thy salvation : thine eyes did see my substance yet being unperfect ; and in thy book were all my members written , wstilst thou madest my body ; but thine eyes would not see my sinfulness , nor my imperfections , and thou didst blot all my transgressions out of thy book , that thou mightst save my soul : therefore i cannot but say , how dear are thy counsels unto me o god , ( psalm . . ) dear are thy counsels about my creation , much dearer are thy counsels about my redemption ; counsels they were , till thou wert pleased to reveal them by thy church . since therefore i cannot but say , how dear are thy counsels , i beseech thee suffer me not to say , how cheap is thy counsellor ? sect . ii. the churches trust concerning religion , is to see there be right preaching , praying , and administring the holy sacraments : that preaching belongs rather to the knowledge then to the worship of god , and ought not to thrust out praying , which is the chiefest act of gods worship , and most regarded by him , especially when many pray in one communion . christian religion teacheth us to know and worship god as is agreeable to his glory , and profitable for our salvation ; so that the churches trust concerning the christian religion is reducible to these two heads , the knowledge , and the worship of god ; and because the church is trusted with the knowledge of god , she is trusted with preaching which teacheth that knowledge ; and because she is trusted with the worship of god , she is trusted with praying , and with administring the holy sacraments , which constitute that worship : so that we may see how incongruously some men do seek to turn all the worship of god into preaching , when as in truth , that more properly belongs to the knowledge then to the worship of god ; and though knowledge may direct our worship , yet it cannot constitute it . wherefore god himself speaking of his publick worship as it was exercised among the jews on their sabbath , calleth the temple , wherein it was exercised , the house of prayer , i will make them joyful in my house of prayer , isa . . . and our blessed saviour speaking of the same worship , as it should be exercised among christians , calleth the place of its exercise the house of prayer , my house shall be called of all nations the house of prayer , mark . . in that he saith , of all nations , he includeth the christians who were so to be , whereas the jewish worshippers were but only of one nation ; and in that he alloweth the christians to have amongst them gods house , as well as the jews , t is evident , he calleth not only the temple at hierusalem gods house , but also all other temples or churches which should ever after be set apart for gods worship ; & plainly sheweth that his zeal was not so much for that house , whereof in few years after not one stone was to be left upon another , as for those houses which were to continue to the worlds end : and lastly in that he calleth the temple , though set apart for all the acts of gods worship , the house of prayer ( & that whilst sacrifices were not yet abolished ) t is evident he would have prayer looked upon , as the chiefest act of gods worship , & as chiefly belonging to gods house ; and that therefore no act of religion should cast prayer out of gods house , which is the house of prayer ; as no act of irreligion should cast gods house out of any nation which is the house of prayer for all nations : preaching was ordained for praying , not against it ; to teach us how to make our supplications to god , not to exclude our making them : which truth is either so palpable as to obtain all mens consent , or so powerful as to extort it : for even they who are most zealous for preaching , do not think fit to preach without praying , nay they commonly turn their sermons into prayers , as if the one without the other , were either an ineffectual or an incompleat act of religion , ( whereas prayer alone is neither thought ineffectual nor incompleat , ) thereby giving that pre-eminence to prayer in the truth of their judgements , which they arrogate to preaching , in the perversness of their practice , that is , to be the chiefest act of religious worship . no christian divine ought so to betray his own vocation , much less his religion , as to undervalue preaching ; nor yet so to betray his trust , as to overvalue it above prayer ; either of them is the publick manifestation of gods excellency , which to do according to gods command , is both the greatest duty of a christian , and the greatest glory of christianity ; but whereas gods excellency may be manifested three wayes , first by way of enuntiation , as in that of the psalmist , great is the lord , and marvellous , worthy to be praised , psal . . . secondly , by way of admiration , as , o lord our governour , how excellent is thy name in all the world , or , what is man that thou art mindful of him ! psalm . , . thirdly , by way of invocation ; as , in thee o lord have i put my trust , let me never be put to confusion , psalm . . t is evident , that preaching can magnifie god only by way of enuntiation , declaring his greatness , and goodness , or by way of admiration , extolling it , ( and i wish from my heart that our preaching did truly hit either of these marks , which ought to aim at both ) but t is only praying which can magnifie him by way of invocation , not only declaring and admiring his greatness and goodness , but also trusting it : therefore is this the highest degree of glory which man can give to god , ( and t is as great a shame to give it to any else , as not to give it him ) because this comprizeth as well as the other , the act of enuntiation , which is the work of the tongue , and the act of admiration , which is the work of the head , but moreover addeth a most holy affection , which is the work of the heart ; and then is god most truly glorified ( as to the manifestation of his excellency ) when he is glorified both with tongue , and head , and heart : how much more when all these meet together not only in one man , but also in many millions which joyn together in one heavenly form of prayer , whom though their number may make many congregations , yet their uniformity in prayer will not let make any more then one communion : these congregations , as they give most glory to god , so they have most power with him , and most blessings from him ; amongst the rest the blessings of charity and concord , which others who more delight in variety of prayers , as they do not so truly desire , so they cannot so firmly enjoy ; according to the excellent gloss upon rom. . benè rogat apostolus minores pro se orar● ; multi enim minimi dum congregantur unanimes , fiunt magni ; & multorum preces impossibile est non impetrare illud , quod est impetrabile ; if the effectual fervent prayer of one righteous man availeth much , then of many righteous men much more ; especially when they all pray as one man , with one heart , and with one mouth , and though many in speaking , yet but one in praying ; though many as men , yet but one as christians unanimously beseeching for the grace and mercy of christ , who having joined two natures in one person , loves to see us joyn many persons in one communion . sect . iii. preaching is twofold , either by translating and reading , or by expounding the holy scriptures : the great excellency and necessity of both ; and that our church is entrusted with both , and cannot justly be charged as defective in either . god first instructed men in his own person till their wickedness made them unworthy of so good company , then withdrawing himself to heaven , he instructed them by his prophets , because though their sin had made them destitute of his good company , yet his mercy would no let them be destitute of his good instruction : thus was god pleased to preach unto those under the law by himself and by his prophets ; and after the same manner was he also pleased to preach to us under the gospel , by his son and by his apostles ; so that all preaching hath in truth its beginning from god , should have its continuance with him , its end in him . for those doctrines which are now preached by his ordinary ministers , may not differ the least tittle from those formerly preached by his extraordinary ministers , his prophets and apostles , that they also may begin , continue and end in god ▪ saint pauls seems to have pointed at this distinction of preaching , if not to have made this distinction of preachers , when he saith , for to one is given by the spirit , the word of wisdom , to another the word of knowledge by the same spirit , ( cor. . . ) the word of wisdom , of infallible incontroulable wisdom being put in their mouths , who preached by inspiration , that is , the prophets and apostles ; the word of knowledge being put in their mouths who preached by study and industry , that is , the ordinary ministers ; and no more then this seems to be meant by the same saint paul , though much more is spoken , cor. . . except i shall speak to you either by revelation , or by knowledge , or by prophecying , or by doctrine , all these four kinds of speaking , are reducible to the former two words ; for speaking by revelation and by prophecying belong to the word of wisdom : speaking by knowledge and by doctrine belong to the word of knowledge ; however , this is certainly an unquestionable truth , that the church is still bound to preach both by the word of wisdom , & by the word of knowledge , and is accordingly bound to translate and read the scriptures , that she may preach by the word of wisdom ; and to expound the scriptures , that she may preach by the word of knowledge ; this was the twofold manner of preaching used in the primitive church . first by reading the written word of god , then by expounding it : so justine martyr assureth us in his second apology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : first were read the commentaries of the apostles , or the writings of the prophets for some convenient time ; after that the praesident , when the reader had done , did make a sermon , admonishing and exhorting them to practice what they had heard , or to be doers of the word , and not hearers only , deceiving their own souls . ( james . . ) and indeed , preaching by reading , and consequently by translating the scriptures , is sufficiently commended in that saying , they have moses and the prophets , let them hear them , but we cannot now hear them in the tongues wherein they spake ; we must therefore hear them in our own tongues ; and it is sufficiently commended in that saying , if they hear not moses and the prophets , neither will they be perswaded , though one rose from the dead , ( luke . , . ) whereby it is evident that the holy scriptures preach much more powerfully and efficaciously for the conversion of sinners , then any preacher that could come from the dead , and therefore surely no preacher among the living can come neer them in the power and efficacity of preaching : this is the reason that the apostle so solemnly chargeth , or rather adjureth the church of the thessalonians to read his epistle to all the holy brethren , ( thes . . . ) not doubting but that his one epistle alone would work more good upon the peoples souls , then all their sermons ; and since the same adjuration concerneth all other churches , t is clear they are thereby obliged to translate that epistle into their vulgar tongue ; for else it would be in vain for them to read it to the people ; which truth is not only evidenced and evinced , but also established and enforced at large by the same apostle concerning the whole body of the scriptures in the . of the first to the corinths , in that he forbiddeth an unknown tongue to be used in the church for these . several reasons , . because it is an enemy to edification and speaks into the air , v. . . because it induceth barbarism in the very publick exercise of christianity , making the priest little other then a barbarian to the people , v. . . because it hindereth christian communion ; for none of the unlearned can so much as say amen to any of the priests prayers or thanksgivings , v. . . because it reproacheth them ( among themselves ) as if they were not yet in the true faith ; for tongues are for a sign , not to them that believe , but to them that believe not , v. . . because it reproacheth them among strangers , as if they were not in their right wits will they not say that ye are mad ? v. . all these reasons either now forbid the reading of the scriptures in our churches ( which yet the holy ghost himself gave us for a liturgie , ) because they are in tongues unknown to us , or they require and enjoyn the translating of them into such tongues as may be understood by the people ; therefore it is undeniable that the church is bound to preach by translating the holy scriptures , and may not refuse so to do , unless she will be like that unprofitable servant , who after he had received his talent ▪ went and digged in the earth , and hid his lords money , mat. . . and it were to be wished , that those churches who do so , would seriously consider the unprofitable servants doom , which was twofold : first that his talent was taken from him , secondly that he was cast into outer darkness ; for this his doom may not unfitly be thought their danger , since they do highly provoke god to take that precious talent from them , which they maliciously keep from others , and to bring that inner darkness upon their own souls , which they now seek to bring upon the souls of the common people . secondly preaching by expounding the scriptures is sufficiently commanded , in that it is the affirmative precept of the third commandment , which will have us glorifie the name of god in our words ; even as the second will have us glorifie him in our bodies , and the fourth will have us glorifie him in our works ; so that of all men in the world , those preachers who do least aim at glorifying god in their sermons , do most take the name of god in vain , unless it be such as not only preach , but also pray amiss : for they indeed are guilty of a double blasphemy , since praying ( as to the outward words ) is little other then a most holy , a most sanctified preaching . the same preaching by expounding the scriptures is likewise sufficiently commended ; first in that christ himself the eternal word , was pleased to turn preacher , and yet to stay till he was full . years old before he would take upon him the burden of preaching , which is the reason the fathers give in the council of noecaesarea , can. . why none should be admitted to the orders of priesthood before that age , though he were otherwise of never so great desert , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) because christ himself tarried till that age before he began to preach ; secondly , because the apostles , though they committed other works of their function to other disciples , yet reserved to themselves this great work of preaching , acts . . but we will give our selves continually to prayer , and to the ministry of the word . what can be said more for the necessity of preaching either by translating or by expounding the scriptures , then that it is most strictly commanded by the word of god : what can be said more for the excellency of it , then that it is most highly commended by the son of god ? i shall only crave leave to add that our own church rightly judged of this necessity and excellency , and as rightly conformed her practice to her judgement in taking so great care that we should have an exact translation of the holy scriptures , and many eminent expositions of the same ; so that no people in the world have greater means of knowing god then we have , which is the first work of the christian religion , to teach us to know god ; all our fault is , we have not affections and actions answerable to our knowledge , which is the second work of christian religion , to teach us to love and honour god ; and if our church hath as faithfully discharged her trust in this as in the other , we shall have great reason to bless god , and not the least reason to dislike our church ; for what can she teach us more , then christ and the christian religion hath taught her , which is , to know and to worship god ? if our church hath thus been our mistress to bring us unto piety , then much more ought she to be our mother , to keep us in our duty ▪ so shall we not be ungodly without being monsters of christians , nor undutifull without being monsters of men , and much less shall we easily suffer our undutifulness to be the cause of our ungodliness ; for we cannot be undutifull in kicking and spurning against the true christian communion wherein we are taught to know and worship god , but we must also be ungodly in kicking and spurning against the true christian religion , which consisteth in that knowledge and worship , though much more in the worship then in the knowledge ; and accordingly we hope it will appear that our own church which hath been so carefull to teach us to know god , hath been much more carefull to teach us to worship him ; for as in the knowledge of him standeth our eternal life , so in the worship of him is indeed the very inchoation and anticipation of eternity . sect . iv. praying a greater part of the churches trust , then preaching . the church hath god the fathers precedent , and precept for making set forms of prayer ; and shall answer for all the blemishes that may be in publick prayers for want of a set form . the church teacheth us to know god by preaching , but she teacheth us to worship god , by praying ; and accordingly we cannot but think praying a much greater part of her trust , then preaching , because though it be a very great happiness truly to know god , yet is it a much greater happiness truly to worship him : and if the church be bound to take care that there be no false doctrine in the pulpit , much more there be no absurd prayers at the desque ; for the sermons men naturally hear as judges , letting their discretion go before their affection ; but prayers men naturally hear as communicants , letting their affection go before their discretion ; so that false worship in praying is much more dangerous , and may be much more mischievous , then false doctrine in preaching ; for it is like an unsuspected infection , most probable to spread further , to sink deeper , and to tarry longer : again , false worship in praying doth infinitely more dishonour god , then false doctrine in preaching , because it more immediately dishonoreth him ; that is to say , not only in his truth by heresie , but also in his very nature and essence by blasphemy : for though a man may preach blasphemy as well as pray it , yet he that preacheth blasphemy , blasphemeth god only to men , but he that prayeth blasphemy , blasphemeth god to his own face : wherefore the church must needs take a most special care of prayer , if she desire to discharge her trust either in regard of god or man ; in regard of god as she is obliged to shew forth his glory ; in regard of men as she is obliged to promote their salvation . and indeed for so doing the church hath very good precedent , and precept , and promise ; her precedent is god ; her precept and promise are from god. her precedent is god , who having taught so many heavenly forms of prayer in his holy word , did in the very act of teaching them , as it were cry out to his church , vade & fac similiter , go then and do likewise ; for if the jews examples of sin were registred for our instruction , ( as the apostle plainly affirmeth , cor. ▪ . ) then much more gods example of righteousness ; and he that commanded moses to do all things exactly according to the pattern shewed in the mount , when as yet he shewed him but only the out side and the out-works of the tabernacle , doth much more command his church exactly to follow his example , since he hath been pleased to shew her the very inside and marrow of religion ; aad therefore if the tabernable , then surely much more the service of the tabernacle is to be framed and ordered according to his pattern ; thus much for precedent , but for precept we have much more ; first in the old testament , god commanded the children of israel to bring pure oyl olive , beaten for the light , to cause the lamps to burn continually , lev. . . this command reacheth us ; for he that would have well beaten oyl for his lamp , will not be contented with extempore effusions , but will have well studied and elaborated expressions for his homage ; unless we will say he did more regard their typical , then he doth our real worship . again , god threatned the children of israel , that if they walked at all adventures with him , he would bring plagues upon them according to their sins , lev. . . for so it is in the hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keri ( for bekari ) in accidente ; if you walk with me by chance or by accident , and so tremelius renders it , si ambulaveritis mecum temere , if ye walk with me rashly or unadvisedly ; this threat likewise reacheth us , and then especially when we most walk with god , that is , in the exercise of our religion ; we must there be sure to do nothing at adventures ; nothing rashly , nothing unadvisedly ; for unadvisedness in this case is ungodliness ; and if our prayers be turned into provocations , what shall we have left to make our atonement ? but you will say , these are rather consequents then arguments ; i answer , if they were so , yet they ought to be regarded ; for god forbiddeth those actions which are sinfull in their consequences , and not only in their concomitances ; but indeed we have choice enough of direct arguments ; for so moses is commanded to speak to aaron and his sons , saying , on this wise ye shall bless the children of israel , saying unto them , the lord bless thee and keep thee : the lord make his face shine upon thee , and be gratious unto thee ; the lord lift up his countenance upon thee , and give thee peace ▪ numb . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coh tebaracu , sic benedicatis , so ye shall bless , id est , ye shall use this very prescript form of blessing : and to shew that this precept was to be looked on as doctrinal , and not as occasional , as general not as particular , we find moses himself putting it in practise in another case ; for when the ark set forward , he said , rise up lord , and let thine enemies be scattered , and let them that hate thee flee before thee ; and when it rested he said , return o lord unto the many thousands of israel , numb . . , . he that considers how oft the ark moved and rested , must needs confess that moses used this set form of prayer very often ; if to the stinting of the spirit , or excluding of the gift of prayer , let us blame saint paul for saying , moses verily was faithful in all his house , heb. . . but if rather for the solemnity , and reverence , and certainty of religion , that all israel might pray with him , and knowing his prayer before hand , might pray in the greater assurance and comfort of faith , then let us not blame gods church for following the example of his faithfulness : for indeed this is a general rule concerning gods publick worship , and the church cannot be faithfull , unless she carefully observe this rule . if it have any ill blemish , thou shalt not sacrifice it unto the lord thy god , deut. . . though it be a lamb , yet if it hath any ill blemish , it is all one , as to thy sacrifice , as if it were a hog ; this is in effect jarchies gloss upon the place , to shew that a lamb might no less be excluded for his il-favoredness , then a hog for his uncleanness ; nay indeed this is in effect gods own gloss , mat. . . and if ye offer the blind for sacrifice , is it not evill ? or if ye offer the lame and sick , is it not evil ? as if he had said , though the offering you bring be not unclean in it self , yet if it be blind , or lame , or sick , t is unclean in its use , for it may not be offered as a sacrifice : and the more either to conform their obedience to this command , or to convince their disobedience against it , he appealeth to common sense , and in that to conscience , saying , offer it now unto thy governour , will he be pleased with thee , or accept thy person ? q. d. if it be against thy sense to offer it to thy governour , let it be much more against thy conscience to offer it to thy maker : for if man who creepeth on the earth , then much more god who sitteth on the heavens , will disdain thy blind , and lame , and sick offerings : now let us consider seriously , to whose care and charge did god commit the sacrifices and offerings ; did he trust every man to bring what he pleased , or did he trust only the priests as to offer , so also to see what was fit to be offered ? surely we shall find that he who said , cursed be the deceiver , ver . . did not so much curse the people for deceiving their priests , as he did curse the priests for deceiving their god ; these were the grand impostors , these were the most unpardonable deceivers , because to all other deceits they added this also , that they deceived their trust ; god had laid a trust upon them , and they so negligently performed it , as if they had undertaken rather to deceive then to discharge that trust : accordingly all his contestations are with them , all his expostulations against them , as ver . . if i be a father , where is mine honour ? and if i be a master where is my fear , saith the lord of hosts unto you o priests that despise my name ? and ye say , wherein have we despised thy name ? ye offer polluted bread upon mine altar , and ye say wherein have we polluted thee ? in that ye say , the table of the lord is contemptible , ver . . if gods publick worship be either contemned for want of due honour , or prophaned for want of due fear ; if either his name be despised , or his altar be polluted , he expostulates not with the people , but only with the priests , either about the contempt or about the prophanation , which plainly sheweth that the priests alone were his trustees both for ●●s name , lest that should be despised , and also for his altar , lest that should be prophaned . and is there a less care to be taken about our spiritual , then was about their material sacrifices ? about the calves of our lips , then about the calves of their stalls ? about the offerings of our souls , then about the offerings of their heards ? about our prayers , then about their bullocks ? are not our prayers real sacrifices , when as their bullocks were but typical ? as saith athenagoras most divinely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; let us lift up pure hands to him , and what need will he have of any other hecatomb , of any other magnificent sacrifices ? for sure one pure head is more to god then an hundred oxen ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ what should i look after whole burnt offerings which god needeth not ? yet let me offer unto him an unbloody sacrifice , even that of prayer and praise , which proceedeth from my soul : nor did god himself say otherwise , under the law , but that he set a much higher value upon the offerings of the soul then of the flock , thinkest thou that i will eat bulls flesh , and drink the blood of goats ? there he makes light esteem of the offerings of the flock ; offer unto god thanksgiving , and pay thy vows unto the most highest ; there he makes great esteem of the offerings of the soul , ( psal . . ) then let us know assuredly that god is no less angry with us for blemishes in our prayers , then he was with them for blemishes in their sacrifices : and that as then his anger was chiefly against the priests of the temple , so it is now chiefly against the ministers of the church ; for it is their part to oversee the prayers , as it was the priests part to oversee the sacrifices ; upon which ground the second milevitane council would not allow any other prayers to be used in the churches of africa , but such as had been perused and approved in some synod , placuit ut nullae aliae preces omnino dicantur in ecclesia , nisi quae à prudentioribus tractat● , vel comprobatae in synodo fuerint ; ne forte aliquid contra fidem , vel per ignorantiam , vel per minus studium sit compositum , ( concil . milev . can. . ) we have determined that no other prayers should be used in our churches but such as have been perused by some wise men , or have been approved in some synod , lest any thing contrary to sound and saving faith should either out of ignorance or out of carelesness have scaped the composers of any publick prayers . they rightly judged ; they were to answer for other mens sins in gods service , and if they did not accordingly prevent them , they would no longer be other mens sins , but theirs . and this without all doubt was one main ground of liturgies , that men should not dishonour gods name when they met to honour it ; for that were doubly to take his name in vain , not only as men , but also as christians ; not only as sinners , but also as saints : not only as offenders , but also as worshippers . therefore the church thought her self bound in duty and conscience , to provide such a form of prayer as she was sure had no blemish in it , but had holy expressions exactly agreeable with holy affections , and holy apprehensions , that gods holy name might be certainly glorified , and her own trust carefully discharged ; for it neerly concerned the church to take great care there should be no blaspheming instead of publick praying , when she was like to answer for all those blasphemies which ( through her default ) should be vented in publick prayers . sect . v. the church hath god the sons precedent and precept for making set forms of prayer ; and is accordingly obliged both to make and to use them . it was an unsufferable malice in the jews , to cry out upon the christians as hereticks when they proved their religion by the holy scriptures ; but it was an unpardonable madness in them , to cry out upon the christians as atheists when they practised their religion , by continual and incessant prayer ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heresie of the christians was a calumny , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heresie of the atheistical christians was a meer phrensie ; for there could be no greater confutation of atheism then that which was constantly used by the christians , even daily and lowly addresses to god by prayer and supplication : and it were to be wished that we who can easily clear our selves from heresie by proving our religion , did as zealously seek to clear our selves from atheism , by practising it ; for without doubt it well becometh christians to follow the example of christ ; and if we will so do , we must above all things seek to follow his example in praying . justine martyr ( in quest . & resp . ad orthodoxos , qu. . ) hath this excellent contemplation ; since prayer is a necessary help or remedy against the infirmities of our humane nature , and our blessed saviour , as lord of all , had from himself power against those infirmities ; what is the reason that he is recorded to have been so often at his prayers , even oftner then any of his apostles ? surely for this reason ( saith he ) because in after-ages some would doubt of the truth of his being a man , ( whereas none would make that doubt about his apostles , ) therefore is he so often described at his prayers , to remove or answer all doubts concerning the truth of his humane nature : for if some hereticks have questioned the truth of christs being made man , notwithstanding he took upon him all our infirmities ; how would they not have thought , they might have turned that question into a demonstration , if they had never read of his making prayers to god ? [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] often praying was an irrefragable proof that christ was the son of man ; often praying is an irrefragable proof that christians are the sons of god ; this was the reason the apostles were so desirous to imitate him in his praying , and desired him to teach them how to pray , that they might not be mistaken in their imitation , luke . . and it came to pass , that as he was praying in a certain place , when he ceased , one of his disciples said unto him , lord , teach us to pray as john also taught his disciples ; and he said unto them , when ye pray , say , our father , &c. where we have both the precedent and the precept of god the son , for making set forms of prayer ; his precedent in that he made this form , our father which art in heaven ; his precept in that he commanded his disciples to use it , when ye pray , say , our father : from whence naturally flow these three dogmatical conclusions . . that the people are bound to desire the church to teach them to pray ( unless they will profess themselves not disciples , but masters ) so far ought they to be from scoffing or rejecting thier churches prayers . . that the church is bound to teach the people to pray after a set form ; for so our saviour christ taught his disciples . . that the church is bound to command the people to use that set form ; for so our saviour christ commanded his disciples to use his prayer , when ye pray , say , our father , &c. if any man shall make light of these deductions , concerning praying in a set form , he may with as great a pretence of reason , but must with as great a scorn of piety make light of praying on a set day , and so by consequence either undervalue or overthrow the whole publick exercise of religion : for from this place ▪ alone may as much be pleaded for the duty of publick worship , as from all other places of the new testament for the day of it , ex. gr . vpon the first day of the week ▪ when the disciples came together to break bread , acts . . is alledged as a pregnant place for our solemn meetings on the lords day ; ( and the like to this is that of cor. . . ) yet that proof concerning the day is not so full , and clear , as this concerning the duty ; for that may seem to be short in the precedent , because there is mention made in the second of the acts of meeting●…y ●…y and breaking bread from house to house . ( act. . . ) whereby it is evident , that if breaking bread were confined to the holy eucharist , yet the holy eucharist was not confined to a set day ; but sure it is short in the precept , for it hath no command annexed , which bids us assemble more on the first day of the week , then another ; but this proof concerning the duty , is not short in the precedent , for the disciples desired to be taught to pray as johns were , that is , by a set form , and christ accordingly so teacheth them ; nor is it short in the precept , for our blessed saviour commands them to use the set form which he had taught them : if you will further alledge that other text , i was in the spirit on the lords day , rev. . . you will thence righly plead for the day of publick worship , because those words plainly infer that particular day to have been consecrated to the lord , since no better reason can be given why it should be called the lords day ; but yet still this our text of saint luke will be a stronger proof for the duty of publick worship , [ all to use a set form of prayer ] then that text of saint john for the day of it , [ all to meet on a set day ] because this hath precedent as well as that , and moreover hath precept , which that hath not ; and it is not to be imagined that any can easily come to that depth of sottishness , or height of impudence and impiety , as to say , the lords day is a means to put him in the spirit , but the lords prayer is a means to put him out of it : or , that a set day may not as much hinder and obstruct his gift of prayer , in respect of time , as a set form can hinder and obstruct his gift of prayer in respect of words : for it is as strict and as strong a confinement both to the spirit and gift of prayer , to say , pray on this day , as to say , pray in these words ; and we may as justly blame the church for prescribing a set day , as for prescribing a set form of prayer ; in both which notwithstanding she hath exactly followed our blessed saviours own example , and in prescribing the set form hath moreover followed his command . sect . vi. the church hath god the holy-ghosts precedent and pre●ept for making and using set forms of prayer . it is a heavenly prayer , and much befitting a christian divine , which is hinted by saint dionysius in the beginning of his sublime book concerning mystical theologie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. o thou holy and blessed trinity , super abundant in essence , in deity , and in goodness , the overseer of our christian divinity ( which is a wisdom of , from , and for god , ) be pleased to direct us in the search of those more then hidden mysteries , which we can neither find without thy guidance , nor see without thy light , nor utter without thy power . he beginneth his book , as many antient divines began their sermons , in the name of the father , and of the son , and of the holy ghost : and though we of late have used longer prayers before our sermons ( i will not say out of pretence , but i must say , not out of obedience , for our church did not command it , and t is probable did scarce approve it ) yet we have not filled the world with much better piety , and sure we have filled it with much worse divinity : for we have given occasion to many ignorant people to deny that trinity , which we our selves do disown , in that we neither will begin in his name , nor will end with his glory . tell me if there be any jew in the world , that will not pray to the great and dreadfull god , or in the acknowledgement of his incomprehensible majesty , as well as we ; if therefore we our selves would not be thought , nor have others to be made jews , or , which is as bad , anti-trinitarians , let us not think we pray as christians , unless in our prayers we do indeed glorifie god the father , son and holy ghost . for we are alike indebted to all three persons of the blessed trinity in regard of our prayers ; the father accepteth , the son recommendeth the holy ghost suggesteth them ; nay indeed , if they be truly acceptable , they are suggested to us from the father , for the son , and by the holy-ghost . and this was the grand reason , that the primitive christians did gather out of the holy scriptures the greatest part of their publlike , if not of their private devotions , because they were sure that all such prayers as they found in the holy bible , came to them from the holy ghost and they could not desire better expressions then his in their mouths , as not better motions then his in their hearts , not doubting but god would readily hear the words , as he would readily own the motions of his own spirit ; for this is the confidence that we all have in the son of god , that if we ask any thing according to his will , he heareth us , ( joh. . . ) and we cannot but think that one ready way to ask any thing according to his will , is to ask it according to his words ; and his are all the words that are written either by the prophers or by the apostles for our instruction , for they all came from , they all lead to the eternal word : so that in truth , all those heavenly forms of prayer and praise which we meet with in the old and new testament , are no other then so many set forms of infallible and impeccable liturgy given to the church from god the father , through god the son , and by god the holy ghost ; and the church would shew but little dutifulness and less thankfulness , if she did not accordingly make a frequent and a good use of them in her own liturgies , or if she did not make liturgies of her own , both in imitation of those , and in obedience to those liturgies , which she hath received from god. and as for the using set forms , it is no less recommended to the church by the spirit of god , then is the making them ; thus in the ninth of nehemiah we find eight several levites praying and preaching at one time , each in his several congregation ; for the multitude was so great , that it was divided into eight congregations , saith tremelius : but t is evident there was but one form of prayer and praise for them all ; whether at one time in several congregations , or at several times in one congregation ( for one of these must be granted to avoid confusion , ) still they all had but one form : for the text saith expresly , then the levites , jeshua and kadmiel , &c. said , stand up and bless the lord your god for ever and ever , and blessed be thy glorious name which is exalted above all blessing and praise , v. . thou , even thou art lord alone , &c. v. . and so along to the end of the chapter , where all the eight levites , named together in the fift verse do make a most religious confession of gods goodness ; ( a confession of praise ) and of their fathers , and their own wickedness ( a confession of sin ) and all of them make but one and the same confession , using exactly the same words : for when the text saith expresly , then the levites , ( naming all eight of them , ) said , stand up and bless the lord , &c. t is not for us to imagine that one of all the eight did not say these , or did say other then these very words . again it is said , neh. . . for in the dayes of david and asaph of old , there were chief of the singers , and songs of praise and thanksgivings unto god ; no man can doubt who reads the inscriptions of the psalms , and ob●●r●e● what he reads , but that the songs were as publikely known , and as particularly appointed as the singers and ●a●● david tells us plainly in his comment upon the third psalm ▪ that the psalms were not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is songs at the time they were made , but at the time they were sung ; and that they were accordingly , in process of time , sung in the temple , some before , some after the captivity : however it is undeniable that the psalms were the greatest part of the jews liturgie , or publike worship ; and the matter is not great whether we look on them as songs or as supplications : for if there were particular forms of praise without stinting of the spirit , ( as without doubt the spirit which appointed and commanded the use of these forms , stinted not himself ) i say if there were particular forms of praise without stinting of the spirit , why not also forms of prayer ? since it is evident the same spirit is the first mover both in prayer and in praise , and if we look upon all the psalms of david , we shall scarce find one of them , which is not a most exact form of prayer and of praise both together ; and indeed these were the songs of praise and thanksgiving , which were meant by nehemiah , or rather ezra ( for he made that book , whence in ancient canons it is usually reckoned under his name ; ) even the songs recorded in the book of psalms ; these songs in some of their titles shew the singers for whom ; in others , shew the use for which they were made by the penmen of the holy-ghost ; the ninty second of them hath this title , a psalm or song for the sabbath day , and it was made by moses , say the jewish doctors , to be said or sung on the sabbath ; targum goes farther , and saith it was made by the first man , that is by adam , for the sabbath ; yet docent adamum sabbatizasse needs not trouble us in this case , for t is plain from the hebrew inscription , which is to be looked on as a part of the text , that the holy-ghost intended this psalm , as a set form of prayer and praise to be used on the sabbath day , to shew that enemies to set forms are enemies to the sabbath : the like may be said of the hundred and second psalm , which hath this title , a prayer for the afflicted , when he is overwhelmed , and poureth out his complaint before the lord ; this title in the hebrew copies is accounted as the first verse of the psalm , and openly proclaimeth this truth , that the holy ghost not only commandeth the afflicted to pray , but also prescribeth him this particular set form of prayer ; and though by commanding this , he forbiddeth not others , yet he plainly forbiddeth the contemptuous neglect , and encourageth the religious use of this ; he forbiddeth its contemptuous neglect ; for by his affirmative precept he bindeth at all times to an habitual , though not to an actual obedience , whereas a wilfull neglect , ( much more a wilful contempt ) excludes the possibility of an habitual obedience . and he also encourageth its religious use ; for as by his power he commandeth our obedience , so also in his goodness he rewardeth it ; which was the ground of that excellent proverb among the jews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secar hamitsuah mitsuah , merces mandati est mandatum , the reward of the commandment is the commandment , the reward of piety is piety ; with which agreeth that excellent gloss given by r. david kimchi on the second verse of the first psalm , where he telleth us that god saith of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is my law , till a man begins to read it with diligence and devotion , but then he faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is his law , even his that so readeth it ; whereas saint paul hath said no more to make us in love with the gospel it self , but that it is able to transform us into the likeness of its own purity , cor. . . but we all with open face beholding as in a glass , the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord : they who most look on the lord in the looking-glass of his own word , do most behold his glory ; and they who most behold his glory are most changed into his image , from glory to glory , even as by his spirit , because from his word ; for his spirit is inseparably with his word ; and therefore we may safely say , that no man yet ever devoutly used any form of prayer , or of praise which the holy ghost hath prescibed , but by using it devoutly , he both exercised and also increased his own devotion , being the more inflamed with the love of making such spiritual addresses to his god , and the more enabled to make them : which is a truth dogmatically asserted by the very jews , and experimentally verified by many christians , who have then chiefly found the comforts of the holy ghost from their prayers , when they have prayed in his own words ; the first proof whereof was in the apostles themselves , who after they had been threatned by the rulers of the jews , made choice of the second psalm for a great part of their prayer , and the text saith plainly , that when they had prayed , the place was shaken where they were assembled together , and they were all filled with the holy ghost , act. . . this is the first proof we meet with among christians of gods publick accepting the words of the holy ghost in the mouths of men ; but there was one long before this among the jews , even in king solomons time , when upon the priests singing the . psalm , god gave a visible sign of his acceptance . for so it is said , when they lift up their voice with the trumpets , and cymbals , and instruments of musick , and praised the lord , saying , for he is good , for his mercy endureth for ever , ( which words are repeated in every verse of the . psalm , and accordingly shew it was that psalm they sung ) that then the house was filled with a cloud , even the house of the lord ; so that the priests could not stand to minister , by reason of the cloud ; for the glory of the lord had filled the house of god , chron. . , . what can be said more for the use of set forms of publick prayer , but that god the father , son , and holy ghost hath made them , hath appointed them , hath approved them , hath accepted them ? for in that he hath accepted these in the text , he hath assured us that he would reject none which should be made in imitation of these ; let any man shew but half so much for extemporary and unpremeditated effusions , and we shall be so far from denying him the use of his pretended liberty , that we shall be glad to exempt him from the accusation of a pretence in his affected piety . in the mean time , as god himself did not think it sufficient to teach his church to pray , only by giving general rules , but also by giving particular forms of prayer , so gods church could not think it sufficient to teach his people to pray without making for them such particular forms , as should be sure to keep them to the general rules , because if she had not done so , she had been guilty of a great omission , for not following the example of gods unerring perfection in teaching ; and of a great commission , for suffering the people ( committed to her charge ) to follow the misguidance of their own manifold and great imperfections , for want of being taught : again , hezekiah the king , and the princes , commanded the levites to sing praise unto the lord , with the words of david and of asaph the seer , and they sang praises with gladness , and they bowed their heads and worshipped , chron. . . had the king and the princes forbad the levites to sing praise unto the lord with the words of david and of asaph , under pretence that those set forms did make them lazy and idle , and did not suffer them to exercise their gifts ; do we think the levites would have so readily , and so gladly obeyed them ? or that they would have forsaken the words of david and of asaph the seer , to cleave to their own words ? or that god would have been well pleased with the kingand princes for giving such questions grounded upon a text of holy scripture , as may well stumble , if not frighten our consciences ; therefore tutior pars must be our solution , t is best chosing the safer part , that which puts no questions , admits no scruples , that which we are sure pleaseth god , and therefore cannot disturb , much less distress our consciences : solomon jarchi upon this place tells us the very psalm which the levites were commanded to sing , which he quoteth by the first words of it ( as the jews do all parts of the hebrew text ) and they are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hodu leadonai , kirau bishemo : confitemini domino , invocate in nomen ejus , o give thanks unto the lord , and call upon his name ; and he alledgeth for his assertion , that he finds it so written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut scriptum est supra : ( which is the best allegation that divines can bring , and t is a shame that herein the jewish have out-gone the christian divines ; ) citing that place of chron. . . then on that day david delivered first this psalm to thank the lord , into the hand of asaph and his brethren ; and that psalm is nothing else but a great part of the . psalm , the whole . psalm , the first verse of the . and the two last verses of the . psalm , which is a very good precedent for the making of liturgies out of several parts of the text , but must be a precept to make no other liturgies , save such as may be justified by the text ; and indeed such liturgies need no other justification , which can alledge for themselves the precedent and the precept of god the holy ghost . sect . vii . the church hath gods promise for his blessing upon set forms of prayer . t is not to be imagined that god who hath exalted his written word above the revelations of angels , ( gal. . . ) will endure it to be brought under the imaginations of men ; if not their revelations , then surely not our imaginations can be a sufficient ground of christian certainty in any point of doctrine , and much less in any practice of devotion ; all must be reduced to the written word , or all will be reduced to uncertainties : therefore when i go to church , i must be so sure of my going on gods errand , that not a prophets saying , an angel spake unto me by the word of the lord , saying , bring him back with thee into thine house , that he may eat bread , and drink water , ( king. . . ) ought to divert me out of my way , unless i will venture to be slain by that roaring lion which goeth up and down seeking whom he may devour ; sure i am that a form of prayer prescribed by gods church , exactly according to gods word , is from god ; and as sure , that whilst i am using that , i am going on gods errand ; therefore i may not hearken to any prophet that will offer to bring me into his own house that i may eat of his bread , ( which may fill my mouth with gravel , ) or drink of his water ( which is but in some broken cistern . ) i may not depart from gods house to go into his house , nor leave that bread which i am sure is substantial wholesome food , to eat of his dow-baked unleavened cake ; nor leave the waters of life , to drink of his puddle water : and though i will hope better things , yet i may not leave a certainty for an uncertainty , and not fear lest a promise being left of entring into his rest , i should seem to come short of it for want of faith in my journey , or for want of truth at my journies end : which doubtless is the case of all those who go upon uncertainties in matters of religion , who rather think they do god good service , then are sure of it ; and gad about to change their way , because they do not know assuredly they are in the right way : for my part , i must desire to be sure of the practical , as well as of the speculative part of my religion ; of what i do , as well as of what i believe ; of my churches devotions , as well as of my churches doctrine : for if i lose my certainty , i cannot keep my faith ; and if i do not keep my faith , i cannot well lay hold of gods promises ; and much less shall i attain them : for his promises are made only to believers , and believers are only such as go upon certainties : some uncertainty may be in opinion , but none in faith ; and may i not be ashamed to say i serve god in opinion ? and how can i serve him in faith , when i go to joyn in such a prayer as i cannot be sure will be directed to god , and much less , will be accepted of him ? but what do i speak of my shame in going without faith to gods publick worship ? is it not rather my churches shame to which god hath committed the charge of his worship , and the care of my faith ? is not this promise made to the church , where two or three are gathered together in my name , there am i in the midst of them ? mat. . . and doth not this promise directly concern common , or publick prayer ? surely saint chrysostome so understood it , in that excellent prayer of his , which our church hath borrowed from him ( as indeed it hath borrowed the true devotions both of greek and latine church , but the superstitions of neither ) almighty god , which hast given us grace at this time with one accord to make our common supplications unto thee , and dost promise that when two or three be gathered together in thy name , thou wilt grant their requests , &c. it is of thy grace that we meet together with one accord to make our common supplications or prayers ; but it is upon thy promise that we pray for the comfort of our meeting , that thou wilt grant us our requests ; for thou dost promise that when two or three be gathered together in thy name , thou wilt grant their requests : we must be sure that we have obeyed thy precept in being gathered together in thy name , or we cannot be sure we shall obtain thy promise , that thou wilt be in the midst of us , and grant us our requests : upon the certainty of the precept depends the certainty of the promise ; upon our being met in thy name , depends thy being present at our meeting : so we must be sure of thy name , or we cannot be sure of thy presence ; and we cannot well be sure of thy name , unless we be first sure of our prayers ; and consequently it is necessary for us to make sure of our prayers if we desire to make sure of gods promises , according to that heavenly prayer of our own church , ( . sund. after trin. ) let thy merciful ears o lord be open to the prayers of thy humble servants ; and that they may obtain their petitions , make them to ask such things as shall please thee : no congregation of christians can pray in faith of obtaining their petitions , unless they pray in faith of asking such things as please god ; and they cannot well do this , unless they know before-hand what they shall ask of him in their prayers ; and in what words they shall ask it , because else for ought they know , they shall ask such things as may not please him , or ask in such a sort as may displease him . sect . viii . the church is obliged to make set forms of prayer , according to the pattern of the lords most holy prayer , that there be no peccancy neither concerning the object , nor the matter , nor the manner of publick prayer ; that our church hath exactly followed that pattern in hers , and that other churches ought to follow the same in their liturgies : a short historical narration concerning our common prayer book , and the anti-prayer book set up against it . religion is the motion of the reasonable soul to god , as to its first beginning and to its last end ; but christ alone is the way by and in which the soul doth make this motion ; so that to have a religion without christ , is to have a religion without god , & that is to have no religion : for the soul of man being finite , cannot be joyned to god who is infinite , but by the help of a mediator ; nor can any be a mediator betwixt finite and infinite , but he that partakes of both , which is only our saviour christ , who partaketh of finite as man , of infinite as god ; he alone is able to joyn finite and infinite in one communion , who hath joyned them in one person ; and therefore to him alone we must repair , as often as we desire to be joyned with god. our religion without him were nothing , for it could not bring us unto god ; and since our prayers are the chiefest part of our religion , they also would be nothing without him : therefore it neerly concerns the church to make sure of such prayers , wherein christ may joyn with her ; for else she will pray in vain , because without his intercession , nay indeed she will pray in sin , because against his command : accordingly hath christs own most holy prayer been looked upon in all ages of the church , as the ground and platform of liturgy , to make other set forms of prayer from it as a warrant , by it as a pattern : this was the judgement of the church in saint augustines time , delivered by himself , in his epistle to proba , si recte & congruenter oramus , nihil aliud dicere possuneus , quam quod in ista oratione dominica positum est ; if we pray rightly and fitly , ( rightly in the object , fitly in the matter and manner of our prayers ) we can say nothing else , but what is already briefly said in the lords prayer ; and this was likewise the judgement of the church in aquinas his time ( as it is also delivered by himself , ) in oratione dominica non solum petuntur omnia quae recte desiderare possumus , sed etiam eo ordine quo desideranda sunt ; ut sic haec oratio non solum instruat postulare , sed etiam sit informativa totius nostri affectus ; ( ae . qu. . art . . c. ) in the lords most holy prayer are not only desired all things which are truly desirable , but also in that method and order in which we must desire them ; so that this prayer doth not only regulate our expression , teaching us of whom , and what to ask , but also our affection , teaching in what method to ask it : for this prayer teacheth us to pray unto god only , our father which art in heaven , and in our prayers , first to desire god for himself , and after that all other things for god ; god for himself , as he is in himself , [ hallowed be thy name ] god for himself as he may be enjoyed by us [ thy kingdom come ] god for himself as he ought to rule and reign over us , [ thy will be done in earth as it is in heaven ] and it teacheth us to desire all other things for god , whether they concern our present subsistence , [ give us this day our daily bread ] or our present deliverance from the guilt of sin , [ and forgive us our trespasses as we forgive them that trespass against us ] or our future deliverance from the guilt of sin , [ and lead us not into temptation ] or our present and future deliverance from the punishment of sin ; [ but deliver us from evil : ] even all these deliverances are prayed for in relation to god , for as much as the guilt of sin doth immediately separate from his holiness , & the punishment of sin doth immediately separate from his blesedness , & much more is our present subsistence prayed for in relation to him , that we may not subsist in and for our selves , who are worse then nothing , but in and for our god , who is all in all . and all these things are prayed for in a right order ; first god for himself , as he is in himself : then god for himself as he is in his church triumphant , by his glory : after that , as he is in his church militant , by his grace ; then we pray for all other things in relation to god ; and amongst them first we desire desire him to give those things which may be as instruments to bring us to him , as our corporal , and much more our spiritual food ; after that we desire him to remove those things which are as impediments to keep us from him ; our sins , our temptations & our punishments : we cannot answer it to god or men if we refuse to pray with those who thus pray with christ ; for such men cannot be peccant either in the object , or in the matter , or in the manner of their prayers , wherein the liturgy of the church of england hath a singular pre-eminence , which maketh her prayers only to god , and such prayers as are only for god ; prayers exciting holy affections agreeable with a holy god ; prayers affording holy expressions , agreeable with holy affections ; prayers least defective either in religious affections , or in religious expressions ; and therefore prayers most befitting the publick exercise of religion , which will not endure either of these defects . prayers which no man doth say cordially , but he is assured of his hearts being with his god ; prayers which every man should say cordially , because when he is assured of his hearts being with his god , he may be ashamed of his tongues not being with his heart . as for that objection which some make against our liturgy , that it cometh too neer the popish mass book , t is in truth its vertue ; . because thereby our reformers intended the promotion of true christian communion , by not making a needless , much less a scandalous separation from other christians , in those devotions wherein they had not separated from christ . . because they intended to promote true christian communion in the same way that christ himself had promoted it , which was by not changing any good prayers he found in publick use at his coming ; for even in his own most holy prayer wherein he taught his apostles , and in them all christians how to pray till the worlds end , he made choice of such laudable forms as he then found used by the jews : in so much that there is not one petition in this most christian prayer , which was not before some piece of a prayer in the jewish synagogue ; which hath been largely and fully proved , by mr. john gregory of christ-church , and needs no other proof after so compleat an artist ; yet i will add the testimony of one more , beyond all exception ( both for his learning and for his religion ) and that was the most learned and most judicious hugo grotius , who in his annotations on mat. . . hath these words , docent autem nos ea quae ex hebraeorum libris ab aliis sunt citata non tam formulam hanc à christo suis verbis conceptam , quam in eam congestum quicquid in hebraeorum precibus erat laudabile ; sicut & in admonitionibus passim utitur notis eo saeculo proverbiis : tam longe abfuit ipse dominus ecclesiae ab omni affectatione non necessariae novitatis : those things which have been cited by others out of the jews writings do plainly shew that our saviour christ did not so truly make this form of prayer new of himself , as he did take it out of the jews laudable prayers which he found ready made to his hands ; even as in his sermons he did commonly use such proverbs , as that age was best acquainted with ; so far was he that was lord of the church , from all affectation of unnecessary novelty ; an excellent epiphonema , which hath in it a manifest document for all christian churches , that they ought to follow the example of their lord , in being far from affectation of unnecessary novelty in those prayers which they teach and practise ; and a tacit approbation of the church of england , because in that particular she had so exactly followed her lords example ; she had made her liturgy punctually according to the lords most holy prayer , as in all other respects , so also in this , that she would not have it guilty of unnecessary novelty , which if she had not done , she must have tempted others to schism and separation , and have tempted her self to pride and presumption : therefore she was willing to leave the church of rome as to her corruption , but not as to her communion , nor did calvin himself desire she should do more , ( in his epistle to the english at frankford ) wherein he was only troubled that some of our nation were still too much immersed in the dregs of popery ; quid sibi velint nescio , quos faecis papisticae reliquiae tantopere delectant ; so that t is an injury to that learned man to say he would have the church of england make no distinction between the good wine of christianity , and the dregs or lees of popery , which they in effect do say , who are so ready to quote him for abolishing any thing that was truly christian , in the reformation of our liturgy : but let us particularly examine the excellencies of the lords most holy prayer , that we may from thence the more easily discern the excellencies of our own prayers ; which can have no excellency but as they follow the pattern of this , and if they follow this , need look after no other excellency : for this prayer hath christ in all its four causes , and is therefore most peculiarly entitled unto him ; . ratione efficientis , in regard of its efficient cause , because he was the composer of it , there 's christ , in his authority . . ratione formae , in regard of its formal cause , because it is the most pious and most pithy form that ever was composed , there 's christ in his piety . . ratione materiae , in regard of its material cause , because it containeth all that we do want or can desire ( as christians ) either belonging to this or a better life , there 's christ in his fruition : . ratione finis , in regard of its final cause , because it intendeth one connexion of all christians with christ and in christ ; for teaching all to say to god our father , it joyneth all christians with christ who said so , and in christ , who bids them say so , there 's christ in his communion : willing all to agree as brethren , especially in their prayers , wherein they invocate one common father , that so none may go without his blessing , but that even he who cannot ask it in the righteousness of his person , may both ask and have it in the righteousness of his communion ; according to that of saint ambrose , whilst each one saith our father , every one prayeth for all , and all pray for every one ; and these four excellencies were as much communicated to the liturgy of our church , as they are communicable to any liturgy , and christ with them : for the efficient cause of it was christ in his office as king , or christ commanding in his authority , civil and ecclesiastical , both concurring to make the liturgy , though not the prayers : the formal cause of it was christ in his office as priest , or christ praying in his piety . the material cause of it was christ in his office as prophet , or christ preaching in his doctrine ; the final cause of it was christ in the result of all his three offices , as king , and priest , and prophet , or christ reconciling and gathering , in his communion . i cannot be too plain or too punctual in a thing which once so neerly concerned my calling , and still so neerly concerneth my conscience ; and therefore that i may speak the more plainly , and the more punctually , i must crave leave to speak a little historically . in the first year of king edward the sixth was this heavenly book framed and compiled , by a most learned and religious synod ; and after that so again mended and corrected , that mr. fox witnesseth it was then called by most men , the work of god : yet some restless spirits were then ▪ ( as now we have legions of them ) who took occasion of quarrel at some particulars : hereupon that learned arch-bishop cranmer turned the book into latine , and sent it to bucer to crave his judgement concerning it : bucer approved all generally to be either contained in , or at least not to be repugnant to , or dissonant from the word of god , but yet with a si commode acciperetur , if it were fairly taken ; otherwise , saith he , quarrelsome men will thence pick out matter of contention : hereupon this book was the third time corrected and amended , and all those particulars either expunged or changed , which had before been misinterpreted , or were thought liable to misinterpretation : afterwards in the reign of queen mary , when the mass was again re-assumed , and this prayer-book expulsed the churches , as schismatical and heretical , the same learned cranmer undertook with the queens leave , that himself and peter martyr , with four other divines , would defend this book and each particle thereof against all the papists in england ; and he did indeed at last undergo his martyrdom very comfortably in its defence . besides all this , the confessors of that age , those who were banished , or had left all and fled for their religion into geneva , or the low-countries , did even there use this very form of prayer , which they had brought with them out of england , as thinking it the best test of their religion , for which they fled , and the surest badge of their communion , in which they persisted : i say , they did use our common prayer book beyond sea in holland and geneva , till master knox began to pick quarrels , both with the book it self , and with them that used it : which when doctor grindal told bishop ridley as he was in prison , to be sacrificed in the flames the very next day , the holy martyr broke out into this bitter complaint , i cannot but wonder that mr. knox should at this time set himself against the poor protestants of england , and find fault with their service book , wherein though his wit may chance find something to cavil at , yet shall he never be able to find matter of just exception , as if any thing therein contained were contrary to the word of god : this was that dying martyrs testimony concerning our common prayer book , to which i could alledge many more , but that yet after all this , ( to give content and satisfaction to all parties if it were possible , and to take away those passages which calvin was pleased to call tolerabiles ineptias , tolerable follies , who doubtless did see intolerable follies in other conceived prayers ) this same book was again the fourth time corrected and amended in the daies of that renowned queen elizabeth ; and yet for all these corrections and amendments , met still with innumerable companies of malecontents , who disliked the use of it , though they could not agree in their own dislikes ; for what some rejected , others approved , in so much that the whole was approved by them severally , whiles it was joyntly opposed ; which when the queen discovered to them , she shamed their oppositions , though she could not silence them . for though they pretended only to make some objections against this form , yet their intent was indeed to have no set form , whereby to put religion wholly into their own mouthes , if not out of the peoples hearts . this made them despise that book which cranmer , ridly , bucer , peter martyr , and reverend master ould , and others did justifie against the papists , all of them with their pens , and some of them with their blood. for my part , i must profess , that as a christian divine , i have bestowed much pains in viewing the christian forms of publick worship , and i cannot yet find any one liturgy in all christendom , to which i can willingly and with a good conscience say amen in all particulars , save only this of our own church , with which i cannot but most heartily and willingly joyn in every prayer , and the rather , because i find this liturgy hath in it all the chiefest pious and pithy devotions of greek and latine liturgies , but the superstitions of neither : and i am willing to perswade my self that other men ( especially of my calling ) would not so easily forsake , much less so openly revile this publick form of worship , if they did seriously consider how directly it tends to gods glory and his peoples good , and how much it belongs to the churches trust that her publick worship should directly tend to both ; for surely it is a most inestimable priviledge of piety that we can joyn in prayer with saint augustine , saint chrysostom , and all the other greek and latine fathers , nay with saint peter and saint paul , who if they were present at our service , would not refuse to communicate in our prayers ( whatever our own seduced brethren may refuse ) because they are all easily and plainly reducible to the lords most holy prayer : in so much that we do not only in our belief glorifie god as they did , ( and truly the repeating of the creed doth more truly glorifie god , then any other profession of his truth , which we can make ) but also in our prayers we invocate him as they did , whereby we do not only speculatively profess or acknowledge , but also practically maintain and uphold the communion of saints , and are sure we shall both profess and practise that communion , if we communicate with our own church , which hath such a form of worship as doth profess and practise it : for we are sure that we pray as they once prayed , whiles we are sure that we pray according to the lords own most holy prayer , which certainly they must needs want , who do not before-hand know their form of prayer ; but come first to hear , and then to pray ; so that if the preacher chance to abuse their patience by some new-found upstart divinity in his sermon , they may be sure he will much more abuse their piety by some new-found upstart devotion in his prayer , since his business is to turn his sermon into his prayer , and that may be either of so bad contents , or of so bad consequents , as to turn their prayer into nothing . it is not to be denyed but this may be done easily : it is to be feared this is done frequently among those who have no other prayers but such as the preacher is pleased to make for them ; whose faith may be faction in his sermon , and whose religion may be rebellion in his prayer , so that the congregation which dependeth meerly upon his lips , must have no prayers , if they will not be factious and rebellious , or must have profanations instead of prayers , if they will ; for it is not to be imagined that such ministers who pull down their church to set up themselves , will not stand on tip-toe , as well in praying as in preaching , that they may obtain a full dictatorship in religion , whiles every one of them takes upon him to lord it in gods house , as if god had given him commission to say with elijah , as the lord god of israel liveth ; before whom i stand , there shall not be dew nor rain these years , ( neither dew of heavenly doctrine , nor rain of heavenly devotion to refresh your gasping souls ) but according to my word , king. . . for they all in the end drive at this , that we should in effect have no prayers , though at first they would be thought to advise us to better prayers . the first edition of their anti-prayer book , though it had this proud posie in its fore-head , no man can lay any other foundation then that which is laid , even jesus christ ; yet within two years after , being reviewed by themselves , was in a manner quite changed , and had not so few as . grand and material alterations : and yet for all this , within another year , a third book was begotten and brought forth , differing in many points from both the other , as if they had resolved to make good that reproach which once frederick duke of saxonie cast upon the lutherans , quid nunc credant benè novi , quid autem anno sequenti credituri sunt , prorsus ignoro , ( magal . praef. in titum , sec . . annot . . ) what they now believe i well know , but what they will believe the next year , i know not . he might have said concerning our changelings , nor they themselves : for they changed grosly thrice in less then four years ; but this third book was thought so compleat , that some earnestly pressed to have the same allowed by publick authority , not with intent that there should be prescribed a set form of publick prayer , ( mistake them not , for they can endure none , no not of their own making ; they that cannot agree as christians to pray as christ taught them , will never agree as brethren to pray as they shall teach one another : ) but only to throw aside that set form , which was prescribed in the common-prayer book : for although they durst not be so outragiously impious as to make it their profession , that they would have no set form of prayer , yet they were so impiously subdolous , as to make it their design to have none : and therefore though for a shew they had made some set prayers , yet they meant never to use them : for in their rubrick they still give themselves this liberty , that the minister shall pray thus , or else to this same purpose , as the spirit of god shall move his heart : so that the minister is in truth left to himself , ( which ought not to be , because the church or ministry in general , and not each minister in particular is gods trustee for publick worship ) and the people are wholly left to the piety and discretion of their minister ; ( which ought less to be , because it is a ready way to bring gods publick worship under the danger , if not under the guilt of impiety and indiscretion : ) for if the minister conceiving a prayer upon the sudden , shall say , the spirit moved his heart to pray so ; and withall shall avouch his prayer to have been to the same purpose with that which was prescribed him , though god may be justly offended with him for entitling his enormities to the holy ghost , yet the people may not justly be offended with him for making use of his liberty , though they have the greatest cause of just offence which can be given to any christians , even the loss of their piety , and the danger of their patience , or to speak yet plainer , even the reproach of their communion , and the scandal of their religion . sect . ix . reformation not to be pretended against religion : the abolishing of liturgy no part of a true reformation : and that god hath not given any church power to abolish liturgy , and that no church ought to assume that power , because liturgy directly tends to the keeping of the third and of the fourth commandments . to do that open wickedness which immediately tends to the dishonour of christ , is no other then to smite christ on the face ; but to do it under a disguise or fair pretence , is indeed first to blind-fold him , and then to strike him , saying , prophesie who is it that smote thee . and thus do all hypocrites deal with christ ; they do not only smite him , but also deride him ; and for this reason it is that counterfeit holiness is a double wickedness , because it not only forsakes god , but also mocks him ; which consideration made saint paul so sharply reprove those of corinth , who made more account of some false teachers , who fed their phancies with vain pretences , then of himself who had fed their souls with the true bread of life ; not that he greatly cared for their respect , ( for he had learned in what estate soever to be content ) but that he greatly abominated their impiety who were then learning to take phancie for faith , and by that means were indeed unlearning christ : accordingly in his reproof , he first insinuates their unthankfulness , that they had fallen from him who had been the means of their conversion , for i have espoused you to one husband , that i may present you as a chast virgin unto christ , cor. . . secondly , their unadvisedness , who took no greater care of their footing , nor of their safety , then to walk among serpents , to converse securely with most notorious impostors , who lived as serpents , whiles they spake as saints ; but i fear lest by any means as the serpent beguiled eve , through his subtilty , so your minds should be corrupted from the simplicity that is in christ , vers . . do you look upon eve as strangely sottish in taking a serpent for her company , and much more for her directorie ? then be ashamed of your own sottishness , who have lent your ears and your hearts to such men who are as earthly minded as if with serpents they were condemned to creep upon the ground , and are as venemous as serpents , having such poison as can reach your souls , and corrupt your minds from the simplicity that is in christ . thirdly of their ungodliness , that they had so received the gospel of christ as not to know it , or so known it as not to regard it , or so regarded it , as not to retain it ; they had itching ears , to be ever learning , but dead hearts , never to come to the knowledge of the truth ; they went a gadding after new preachers , as if they could preach another jesus whom saint paul had not preached , or were led by a better spirit in preaching , then had led him : and this reproof is in the . vers . for if he that cometh , ( sc . from abroad , to shew this mischief was from those without , not from those within the church , as saith saint chrysost . ) preacheth another jesus whom we have not preached , or if ye receive another spirit ( by his sermons ) which ye have not received ( by ours ) or another gospel ( from him ) which ye have not accepted ( from us ) ye might very well bear . what ? his heart is too great for his mouth , his mind is more then he can utter , his anger is greater then he can express , or their sin had been so great as to stop his mouth , and to hinder his expression ; or at least their confutation was so plain , their condemnation so evident , as to need no more words ; that makes him say , ye might very well bear , but say no more , leaving it to them to fill up the sense , who had filled up the sin ; speaking the more , by saying the less , and shewing the power of his eloquence in the practise of his silence ; for now having only said , ye might very well bear , he hath left it to their own consciences to say the rest concerning their new teachers ; so that if they looked back upon the foregoing words , they must gather this for the apostles meaning , ye might very well bear with their insolency , their impudence , their impetuousness , their impertinency ; for it was their insolency , their impudence to pretend they had another gospel ; their impetuousness , to preach it as if it had been another ; and their impertinency to preach it , when it was not another . saint chrysost ▪ is very copious in his descant upon this reproof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he saith not lest as adam was deceived , but he sheweth them to be women who were thus affected , for it is the part of women to be deceived : but how doth he say here to the corinthians , if ye received another gospel , ye might very well bear , who saith to the galathians , if any man preach any other gospel unto you , then that ye haue received , let him be accursed , ( gal. . . ) the same father who maketh this objection , returneth this answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : those false ministers did make their boasts as if the apostles had taught imperfectly , but they forsooth brought somewhat ▪ more perfect ; for so it was requisite that by their vain boasting and babling they should mix a mad hotch-potch with the sober and sound tenents of divinity : and to shew they did this , mention is made of the serpent and of eve , who had been deceived before by the vain promise and the more vain expectancy of additional perfections . thus far saint paul proceeds by way of reprehension ; declaring the great sin of the corinthians , in being so ready to forsake the substantial truth of religion established for the fond expectancy of a reformation pretended : and yet he proceeds further by way of admonition , as being more desirous to keep them from the change of religion , then to rebuke them for changing it . accordingly he admonisheth them to beware of pretenders in religion , who desire occasion wherein they may glory , as they would beware of false apostles , who did labour to plant a false , and of deceitful workers , who did labour to supplant the true religion ; for such are false apostles , deceitful workers , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith saint chrysostome : they are deceitful workers , for though they work hard , yet their work is only to pluck up what others have well planted ; transforming themselves into the apostles of christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are all for outward shew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they have only the shew or appearance of apostles ; the sheeps skin is without , whilst the ravening wolf is within ; and no marvel ; for satan himself is transformed into an angel of light ; therefore it is no great thing if his ministers also be transformed as the ministers of righteousness , whose end shall be according to their works , ver . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for when their master dareth do any thing , t is no wonder that the scholars follow their master : what was it that he dared ? that when he was a feind of darkness , banished from the presence of god , he transformed himself into an angel of light , as if he still had access to him , and did appear before him : so these men would needs be accounted the apostles of christ , when they did not his work , had not his authority , sought not his glory ; for all they all looked after was to be accounted his ministers , not to be so ; which makes the same s. chrysostome give us this for a dogmatical conclusion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : nothing is so much like the devil , as to do any thing ( especially in gods service ) meerly for shew or ostentation . i will not say that this sin comes neer some mens works in this our age , but i must pray that this reproof may come neer some mens hearts , that they may not be the ministers of satan , when they should be the ministers of christ , which will be if they use fair pretences for foul designs , and cry up reformation , that they may throwdown religion : this i wil say , that abolishing of liturgy is no part of a true reformation , and i think that all true protestants will say the same with me ; sure i am , the first would ; for in the confession of faith offered by the a●bingenses ▪ to francis the first king of france , ( an. dom. . ) we meet with these words , nec ullas preces effundimus coram deo praeter has quae in scriptura sancta continentur , aut cum ejusdem sensu plane conveniunt ; ( molinaeus de monarchia francorum apud goldastum : ) nor do we pour out any prayers before god , besides those which are contained in the holy scripture , or plainly agree with the sense of it : which words plainly evince that they had a set form of prayer , either taken out of the text , or made exactly to it ; for had they left it in the power of their ministers to pray as they pleased , they could not have assured their king that their prayers did plainly agree either in words or in sense with the word of god. nor did the protestants of france only stick fast to liturgy , but the protestants of germany did the like ; for when the marquess of brandenburge ( being himself a calvinist , whilst his subjects continued lutherans , ) would have removed the lutheran , and set up the calvinical forms of worship , his subjects would not endure so much as the meer change , so far were they from the utter abolition of liturgy ; and all the chief contentions betwixt protestants and papists , have been whether this or that form , but never any protestant contended for no form ; that 's against the very nature of reason , that men should contend for a meer non-entity ; non entis nullae sunt passiones , that which is not , cannot have any affections of its own , much less should it have any affections ef ours : and if it be against the nature of reason , it cannot be according to the dictates of religion ; for religion teacheth nothing at all against reason , though it teach very many things above it ; nay yet more , that 's against the very nature and being of protestantism , which by the same reason that it sticks only to the written word of god as the ground of its doctrine , cannot allow unwritten traditions , much less unwritten , unknown , unlimited imaginations of men for the ground of its devotion ; for it is unreasonable to protest , that god only shall be our guide in our tenents , and man only our guide in our prayers : if we will have the doctrine of our religion from god , we must also have the exercise , the practice of it from him , since t is vain to have a religion doctrinally true , but practically false ; for not if ye know these things , happy are ye , ( saith our blessed saviour ) but if ye do them , john . . and if the written word alone be embraced as the rule of our doctrine , how can it be rejected as the pattern of our practice ? and this being granted , we must needs have set forms of prayer ; for all the written word consists of set forms , in so much that if there were no set forms , there could be no written word : to protest against a false and superstitious form of gods worship , may become a good protestant , and a good christian ; but to protest against a true religious form of gods worship , if it may become a good protestant , cannot become a good christian , and t is ill joyning with such protestants as do not joyn with good christians in their protestations : there is a great distance betwixt superstition and atheism ; false-liturgy is superstitious , but no liturgy is atheistical ; for it must bring religion to uncertainties , may bring it to impieties ; uncertainties are as nothing , impieties are worse then nothing ▪ uncertainties cannot honour god as god , impieties must dishonour him , may defie him ▪ tell me what can atheism do more ? no liturgy , in effect , bids christians do like the mariners in jonah , cry every man unto his god ; nay it leaves every man to make his god , for it leaves every man to make his religion ; and he that hath a religion of his own making , must also have a god of his own making : for the true god cannot be worshipped as men please to phansie him , but as he hath revealed himself ; and therefore it is the high way to atheism , for men to be left to their own phansies in the exercise of religion ; which must needs be , where the exercise of religion is not under a set form , that so it may be compared with the word of god ▪ and accordingly not embraced , till it be found agreeable with his word . will you think to convert a papist by inviting him to no liturgy ? you may as well think to convert him by inviting him to no religion ; for with him t is , no liturgy , no religion : will you think to confirm a protestant by inviting him to no liturgy ? you may as well think to confirm him by inviting him to no communion ▪ for with him it must be , no liturgy , no communion , since he did not depart from a corrupt liturgy to have none , but to have a better ; and justifies his departure from the church of rome , that leaving her he might come to the catholick church ; so his business was not only to protest against a false , but also to protest for a true publick worship , unless you will say , he was only careful not to be a schismatick , in having good grounds of his separation , but not careful not to be a heretick , in not having as good grounds of his communion : some things were in the church of rome , as a local or national church ; some things were in it , as a member of the catholick church ; there is no wilfull receding from these , without being anti-catholick ▪ and that is all one with being anti christian ; liturgy was one of these , so truly and undoubtedly christian , that h●ppolytus ( an antient bishop and martyr ) saith of antichrist , in those days shall be no liturgy , in diebus illis liturgia extinguetur , ( orat de consummatione mundi , ac de antichristo , in bibliotheca patrum tom. . ) and sure we are , that there was never yet any christian church in the world , ( either national or provincial , ) which had not its liturgy , which cassanders liturgicks doth sufficiently manifest , ( without any other tedious way of proof ) the whole business whereof is to shew the several forms and rites of administring in several churches : so that to deny liturgy to be christian , is in effect to deny the catholick church to be christian , and to blot a whole article of faith out of the apostles creed ; as also to affirm that there is will-worship in having liturgy , is in effect to affirm , that the whole catholick church hath for . years together been guilty of wil-worship , and consequently hath not had the true religion ; such a negative must needs be dangerous , which thrusts the catholick church out of the creed ; but such an affirmative must needs be damnable , which thrusts the christian religion out of the catholick church . for the whole church having placed the publick practice of religion in liturgy , if that be indeed wil-worship , t is palpable , religion as to its publick practice or exercise hath been hitherto out of the church , unless we will allow wil-worship to be religion . however , sure we are that god hath not given any church power to abolish liturgy , because the power god hath given his church , is for edification , and not for destruction , cor. . . but the abolishing of liturgy is nothing at all for edification , but wholly for destruction : t is nothing at all for edification , neither in regard of the weak ▪ for it helps not their infirmities , but takes away those helps god in mercy hath afforded them ; neither in regard of the strong , for it must put them upon uncertainties , may put them upon impieties : and t is altogether for destruction , because it destroyes religion , because it destroyes communion ; it destroyes religion in the learned , making a way for them to run into any heresies ; in the unlearned , not making a way for them to come out of ignorance : it destroyes communion in the most setled times of the church by disturbing it ; but in unsetled times , by distracting it ; teaching men when they are at best , not to be of one communion ; but when they are at worst , to be of many divisions ▪ of as many divisions as of interests ; of as many interests as of minds ; and of as many minds , as men ; this is proof enough ; that god hath not given any church power to abolish liturgy . it remains in the next place to be proved that no church ought to assume that power : for it is not for any christian church to assume such a power as directly tends to the destruction either of christian religion , or of christian communion ; and abolishing of liturgy directly tends to both these , as hath been said : again , it is not for any christian church to assume such a power , as to abolish any thing which directly tends to the fulfilling of any of gods commandments , ( for our saviour christ hath said ) if ye love me , keep my commandments , john . . but a true laudable form of prayer directly tends to the fulfilling of two of gods commandments , to wit the third and the fourth ; it directly tends to the fulfilling of the third commandment , in that it keeps some from taking gods name in vain , and teaches others truly to glorifie his name ; and it directly tends to the fulfilling of the fourth commandment , in that it provides for the duty of the sabbath , to wit the service of the sanctuary , the publick worship of god , which is the end of the fourth commandment , and therefore the fittest rule by which to expound and observe the letter of it : for the letter of the law being subservient to the end of the law , we cannot rightly observe the day according to the letter , unless we rightly observe the duty according to the end of this commandment : for by the reason of our blessed saviours own logick , ( mat. . ) if the altar sanctifie the gift , then much more the service sanctifies the altar : if the temple sanctifie the gold , then much more the glory of god sanctifies the temple : if the day was appointed for the sanctification of man , much more was the duty appointed for the sanctification of the day : the jews were commanded to keep the sabbath , that they might remember god ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith justine martyr to trypho ) so that the end wherefore the sabbath was ordained , is the remembrance of god ; and consequently they best keep the sabbath , who best remember god ; and without doubt they remember him best , who serve him best , who have an established publick worship most befitting his glorious majesty : others , though they make never so much noise of god , yet if they remember his name , they forget his nature ; the seraphims durst not do so , when they came to praise him , they agreed before hand what should be the set form of their praise ; for one cryed unto another , and said , holy , holy , holy is the lord of hosts , the whole earth is full of his glory , ( isaiah . . ) ▪ they cryed one unto another , to shew they all were agreed upon the same anthymn ; that they had prepared their song of praise , before they came to sing it : and saint ambrose tells us they still continue the same song , to thee cherubims and seraphims continually do cry , holy , holy , holy lord god of sabbath : there is no true singing holy , holy , holy , unto god , without preparing the song before hand ; and a song that is well prepared , is as well continued : let us imitate the seraphims in our care of preparation , that we may imitate them in our ardency of affection : for we shall little less then lye to god , if we say , the whole earth is full of his glory , whiles our own hearts are empty . sect . x. certainty is more to be regarded in the publick exercise of religion , then variety : hence the creed , the lords prayer , and the decalogue righteously taken into our liturgie , but unrighteously omitted by innovators , who vainly obtrude variety to mens consciences instead of certainty . the ready way to make men irreligious , is , to bring them to an uncertainty in religion : for constancy is founded upon certainty ; and therefore those men who are most uncertain what to do , must needs be most unconstant in their doings . for this cause the church ( which is gods trustee for religion ) thinks it a great part of her trust , to deal therein altogether upon certainties , ( not upon varieties ) and to have such a publick worship of god , as should first make the people certain of their religion , then zealous and constant in it . hence was the creed , the lords prayer , and the ten commandments taken in as parts of our liturgie , because they are not only the compleat summes , but also the certain rules of all those duties of faith , hope and charity , in which consists the very body and substance of religion : for as they are the compleat summes of those religious duties , so they must fully declare the glory of god ; these short abridgements of gods own making , shewing more of the truth then all the copious enlargements which we can make : and as they are the certain rules of those duties , so they most readily advance the edification of men , whose souls are more truly edified by adhering to these fundamental certainties , then by cleaving to all our additional varieties ; which are but additions of hay and ●tubble , unless they be grounded upon these : wherefore those men who are so furiously bent against the publick use of these in our liturgies , were best seriously to consider whether or no they do not grosly oppose the glory of god , in rejecting such unparalleld summes of piety ; but surely they do grievously oppose the edification of men , in rejecting such undoubted rules of certainty . for their work is , ( though i hope their aim be not ) to bring all the world to an uncertainty in religion ; to an uncertainty in believing , for all doctrine to novelty ; to an uncertainty in praying , for all devotion to phancie ; to an uncertainty in doing , for all practice to inconstancy : hence that heavenly creed which was the rule of the apostles preaching , is willingly , if not purposely omitted in their assemblies , lest it should discover the nakedness and novelty of their doctrine ; hence the lords most holy prayer , which was not only the rule , but also the chiefest part of antient liturgies , as willingly omitted by them , lest it should discover the emptiness , the levity , the uncharitableness , the irregularity , and in one word , the phantasticalness of their prayers : lastly , hence the decalogue , which is the short rule of life and morality , as willingly omitted as the rest , lest it should discover the impiety , and check the inconstancy of their doings ; for this is the readiest , if not the best reason we can give , why they should quarrel with gods own hand-writing in our liturgy , denying us to repeat each commandment with a solemn invocation for mercy , testifying our repentance the best part of our innocency , and as solemn an invocation for grace , imploring the amendment of our sinful lives , the best part of our repentance : this is too too palpable , that they generally preach such doctrines , vent ( i cannot say , make ) such prayers , and use such practises as are not agreeable with these rules , and therefore they may judiciously , if not justly be thought to leave out the rules , lest they should be checked from their own mouths , and thereby awaken the yet sleeping checks of their hearts for such preachings , such prayings , and such doings : and if any of them take this for an uncharitable gloss , let him know it is more charitable for us to question their superstructions , then for them to condemn our foundations ; for if one man sin against another , the judge shall judge him ; but if a man sin against god , who shall intreat for him ? sam. . . as if the good old priest had said , no man ought to speak the least word for him that sins against god with an high hand , and no man can speak too much against him . but i hear a great noise of variety , making more then ample amends for that certainty in the publick exercise of religion , which we think is diminished , if not destroyed , but they say is only changed , and by its change augmented ; i could easily answer , quid verba audio dum facta videam ? to what purpose do men offer good words in excuse for bad deeds ? as if they could prove that others eyes are shut , because they say their own are opened : or , as if men came to church , rather for curiosity then for conscience ; rather like athenians , only to hear , and to hear some new things to please their curiosities , then like christians , to pray ; ( for so it was in christs time , two men went up into the temple to pray , luke . . ) or , if to hear , yet not to hear such solid truths as might nourish their souls , and such fundamental truths as might establish their consciences ; but because they will needs say with saul , i have performed the commandment of the lord , i have done nothing but according to his holy word ; i will also answer with samuel , what meaneth then this bleating of sheep in mine cars , and the lowing of the oxen which i hear ? sam. . what meaneth this bleating and lowing instead of praying and preaching ? not bleating of sheep and lowing of oxen , for thence might come an acceptable sacrifice at last , though nothing but an hideous noise at first ; but bleating of unprepared boyes , and lowing of unhallowed men , which must needs be all for noise , and nothing for sacrifice , unless they will say , that god will accept of vain babling instead of praying , and of prating instead of preaching ; for some such answer they must provide or give none , who are resolved to turn all praying into preaching , and to allow every one that listeth to turn preacher . sect . xi . that prayer as a duty , is above prayer as a gift . the gift of prayer examined . that it is not a gift of sanctifying grace . that the spirit of prayer is often without the gift of prayer ; and yet the gift of prayer is not perfect without the spirit of it . those christians who have obtained the gift of prayer most compleatly , ( that is , jointly with the spirit of it ) are not thereby qualified to be the mouths of the congregation . those ministers who have not attained that gift , are not for that reason to be despised , as not sufficiently qualified for the ministry . and those ministers who have attained it , may not for the exercising thereof be allowed to reject set forms of prayer in their congregations ; because set forms in publick are more for the ministers and the peoples good , more for gods glory , and more agreeable with gods command . he that bids us examine our own hearts lest we should deceive our selves , doth much more bid us examine other mens mouths , that they should not deceive us ; and he that commands us to try the spirits , doth much more command us to try the gifts : upon this ground we come now to try and examine the gift of prayer , which hath of late so filled the heads of men with phancies , the mouthes of men with pretences , the ears of men with clamours , the hearts of men with anxieties , and ( which is worst of all ) the devotions of men with impertinencies , if not with impieties , whiles they forsake the prayers which gods spirit and gods church hath made for them , that they may exercise their own , either acquired or pretended gifts : and we have reason to be very impartial in this examination , because some men have been so bold to teach , and others have been so credulous to believe , that all christians are bound to attain this gift , and that none are true members of christ , or ought to be his ministers , who have not attained it , with many other such unwarrantable assertions , which tend directly to 〈…〉 ●eaking of the peace , and not at all to the establishing of the truth : to the destruction of charity , and not at all to the edification of piety : for all the world is not able to prove that the gift of prayer is either a means of engrafting a man in christ , or a testimony that he is ingrafted in him ; so that either they should much rejoyce ( though they commonly do glory ) in their preheminence who have it , or they should be dismayed for their defects who have it not : for that holy communion which is exercised with god by prayer , is altogether heavenly and spiritual , in an holy attention and affection which belongs to the spirit of prayer , not at all earthly or carnal , in a ready apprehension or a voluble expression , which two alone properly belong to the gift of prayer ; for as concerning supernatural assistance , ( as was heretofore in miracles and in tongues ) there is little reason to suppose or mention it in the gift of prayer . . because those men amongst us who most have it , have it not in any other language , but only in that which is to them most natural , even in their own mother-tongue . . because those men who have it , do so much blame and revile those who have it not , which sure they would not do , if they themselves thought it supernatural ; for in the gift of continency they are contented to consult with humane infirmity , for an allay of any harsh censures in those that want it : and why not so also in the gift of prayer , if both were alike ( in their conceits ) supernatural ? and yet if we should suppose a supernatural assistance in the gift of prayer , it would little advantage either it or them ; for we see the spirit of god did over-rule the tongue of balaam , when he uttered that most heavenly prayer , let me die the death of the righteous , and let my last end be like his , ( numb . . . ) though the same spirit did not sanctifie his heart , for he loved the waies of unrighteousness , pet. . . wherefore it is plain , a man may be a member of christ without the gift of prayer , because it is not a gift that immediately flows from the grace of sanctification : and as plain , that a man may lawfully and laudably be a minister of christ without it , ( as well as without the gift of continency ) because it is not a gift that either principally or necessarily tends to edification . not principally ; for set forms of prayer taken out of the holy scriptures , or made agreeable to them , do edifie much more , as having more suitable expressions both to engage and to enlarge holy ●…ns . not necessarily , because the jews under the law were , and christians under the gospel may be and are daily edified without it . i know i am fallen upon a subject that hath a great noise , and a greater form of godliness , but not the power of it answerable either to the noise or form , and therefore i will not make any apologie for the plainness , and almost rudeness of speech , i shall be forced to use in unmasking their hypocrisie ( who abuse this gift ) since our blessed saviour by denouncing a terrible woe against those hypocrites , who for a pretence made long prayers , that they might devour widows houses , ( mat. . . ) hath declared it not only fit , but also necessary for his ministers , to shew to all the world the great danger and greater crime of those hypocrites , which for a pretence make long prayers , that they may devoure gods own house , that is to say , not only his church , but also his religion : for when prayer as a gift shall dare to oppose it self against , nay to exalt it self above prayer as a duty , it is high time to undeceive the world , and to shew that god hath placed duties above gifts , giving gifts only to enable men to perform duties ; so that gifts must give place to duties , and not duties give place to gifts : and consequently prayer as a gift must give place to prayer as a duty , even in our private , and much more in our publick devotions . he that hath not the gift of prayer , may not for that reason neglect the duty of prayer in private : and he that hath the gift of prayer , may not for that reason disturb the duty of prayer in publick : wherefore since publick prayer is a duty that no more belongs to one then to all , no more belongs to the minister then to the people ; ( for the fourth commandement obligeth them to gods publick worship as well as him , in acknowledgement of , and homage for the redemption of mankind ) it is manifest , it ought to be so ordered , that minister and people may as one man , with one voice and with one heart pray together , not only in one company , but also in one communion . and consequently the gift of prayer , which is to be exercised in publick , is that which god hath given to his church in general , and not that which he hath given to any of his ministers in particular●…●●use the people cannot communicate in faith , unless they 〈…〉 before-hand the terms of their communion ; for faith is grounded upon infallibility , which now cannot be in the persons , and therefore must be in the prayers , and hence ariseth the necessity of a set form of publick prayer , that the people as well as the priests may pray in faith in the same congregation , and not only one , but also ( many ) several congregations may constitute no more then one and the same christian communion : for that precept , let all things be done decently and in order , was given to the whole church of corinth , and with it a power of making publick prayer , as a duty , over-rule publick prayer as a gift : for by the same reason that the church hath power to regulate the gift of tongues , it hath also power to regulate the gift of prayer , which is chiefly seated in the tongue ; and since unknown matter and form in prayers is no less against the edification of the people as to praying in faith , then an unknown dialect , the church may as justly prohibit the one , as the other ; and the pretence of a gift may in neither enervate the churches prohibition . again , the church is bound to use her gift of tongues for the peoples good , and why not also her gift of prayer ? and how can she use that gift without making of a set form ? the same church is entrusted with the ordering of religion , and how shall any minister either presumptuously invade her trust , or contumaciously opppse her order ? nay on the contrary , every minister is bound to submit his gifts to the order of the church ; for so is saint pauls absolute determination , the spirits of the prophets are subject to the prophets , cor. . . that is , the spirits of the prophets ought not to be refractory , insolent and imperious , but modest , obedient and submiss , not given to contention but compliance , not to contradiction but condescention , not despising others , but submitting themselves : for he that placed a prophet above a private man , hath placed that prophet under the other prophets . saint chrysostom here observes the apostle hath used four arguments together , whereby to perswade ministers to a christian modesty and moderation in the publick use of their spiritual gifts . . that the work of the ministry will be as fully ( but more orderly ) discharged , for ye may all prophesie one by one , vers . . . that the spirit will not be discontented , or disparaged ; for the spirits of the prophets are subject to the prophets , vers . . . that this is exactly according to the will of god , for god ▪ is not the author of confusion , but of peace , vers . . . that this is exactly according to the general practise ▪ of the church of god , as in all churches of the saints . vers . . he that will not be induced by these arguments to submit his gift to the churches gift in the publick exercise of devotion , plainly sheweth that though he may have the gift , yet he hath not the grace of the spirit : and indeed it is no wonder that these two should be divided ; for common gifts of the spirit , such as tend only to the edification of others , and not to a mans own sanctification , are often given without saving grace ; and such a gift we must acknowledge the gift of prayer , ( considered precisely in it self ) because we doubt not but judas had it as well as the rest of the apostles , and yet we dare not say that he had sanctifying ▪ grace : we must therefore distinguish between the spirit and the gift of prayer ; the spirit of prayer consisteth in an holy and firm attention , in sanctified and enlarged affections , and proceedeth wholly from the infusion of grace : but the gift of prayer ( as this age is pleased to call it , though without gods warrant in the text ) consisteth in the readiness of apprehension , and the fitness of expression , and proceedeth partly from the endowments of nature , partly from the confidence of custom , and partly from the acquisitions of industry ; for these three , nature , custom , and industry , are all necessarily required to the attaining of that faculty , whereby a man is enabled upon all occasional emergencies or necessities , fittingly to express the desires of his heart ▪ and by fitting expressions to enflame and to enlarge those desires , as well in himself as in those that hear him ; which i think will afford us the full definition of the gift of prayer ( considered precisely in it self without the spirit of prayer ) not only essentially , but also causally : for so the efficient cause thereof is nature , custom and industry , ( though nature and custom more then industry , in so much that men of natural endowments , and of personal confidences , do often in this gift out-strip those of most industrious improvements , whereby nature and custom are frequently animated to laugh and scorn at learning and industry : ) the material cause thereof is occasional emergencies or necessities : the formal cause thereof is readiness of apprehension , and fitness of expression : the final cause thereof is to enflame and enlarge the desires of the heart : tell me , what can any true israelite see in this dagon of the philistians , that the ark of god should fall down before it , and not rather it should fall down before the ark ; for all this while if the desires be truly good , such as indeed ought to be enflamed or enlarged , that is not to be ascribed to the gift , but only to the spirit of prayer . so that in truth the spirit of prayer is as much above the gift of prayer , as an holy affection is above a quick imagination or a voluble expression , and a sanctified heart is above a ready wit or an elaborated tongue ; for these two , ( i mean the spirit and the gift of prayer ) must necessarily be separated , because they are very dangerously confounded ; the common sort of people admiring these men as almost angels , who have the gift without the spirit , and contemning those ministers , as scarce men ; who have the spirit without the gift ; for many good christians have the spirit of prayer , who have not the gift of prayer ; so saith saint paul , the spirit it self maketh intercession for us with groanings , there 's the spirit of prayer , but with groanings which cannot be uttered , there is not the gift of prayer ; ( rom. . . ) and on the other side , many pernicious hypocrites may have the gift of prayer , who have not the spirit of prayer ; so saith our blessed saviour , woe unto you hypocrites , who for a pretence make long prayers , mat. . . and again , many will say unto me in that day , lord , lord , have we not prophesied in thy name , and in thy name have cast out devils , and in thy name have done many wonderful works ? and then will i profess unto them , i never knew you , depart from me ye that work iniquity , mat. . see here how gifted men may be hypocrites , not only gifted for praying , many will say unto me lord , lord , ( which repetition shews a familiarity they thought they had contracted with him by their frequent addresses in prayer ) but also gifted for preaching , have we not prophesied in thy name ? nay gifted for casting out devils , ( out of others , though not out of themselves ) and in thy name have cast out devils ? and yet to these gifted men will our blessed saviour return this answer , i never knew you ; whence we may justly infer they never truly knew him , depart from me ye that work iniquity ; whence we may as justly infer , that they did never really come near him by piety , but only seemingly by hypocrisie . god forbid but we should firmly believe , and willingly confess that the spirit and the gift of prayer though separated in hypocrites , are often joyned together in good christians ; for in truth the gift of prayer is not perfect and compleat , ( so as to be worth the looking after ) without the spirit of it : for then only is the gift of prayer compleat , when not only natural abilities are improved by study or industry , and personal abilities are acquired by art or exercise , ( which two alone do properly constitute the very essence of the gift of prayer ) but also the heart is sanctified by grace ; ( which properly belongs only to the spirit of prayer : ) so that in truth the gift of prayer , which makes all the noise , is perfected only by the spirit of prayer which saith nothing , or speaketh so softly that none can hear its voice , but he that searcheth the hearts , and knoweth what is the mind of the spirit , rom. . . the word of the mind ( verbum mentis ) may be without the word of the mouth , ( verbum oris ) so hannah continued praying before the lord , and yet she spake in her heart , only her lips moved , but her voice was not heard , sam. . , . so moses cryed unto the lord , when yet he did not speak , nor so much as move his lips , exod. . ▪ again , the word of the mouth may be without the word of the mind ; for they must needs make many words who make many prayers ; and yet they could not be said to utter one prayer from their hearts , to whom god did say , when ye spread forth your hands i will hide mine eyes from you , yea when ye make many prayers i will not hear , your hands are full of blood , isa . . . for when the text hath set this down as a proper compellation of god , o thou that hearest prayer , ( psal . . . ) it is most evident that from his saying he would not hear , we may safely conclude , they did not pray , though they did make never so many prayers . but we will suppose such a gifted man as hath the compleat gift of prayer , that is the spirit and the gift of prayer both together , yet even such a man is not thereby qualified to be the mouth of others in publick assemblies , because publick prayer is to have a publick person to perform it ; and none can be a publick person in gods service , but whom god himself hath made so by some notorious and undoubted commission , such as others are bound to acknowledge , and therefore bound not to usurp ; for the lord will not hold him guiltless that taketh his name in vain ; but they most take his name in vain , who speak in his name without his allowance : they are most properly said to take his name , because he hath not given it ; and to take it in vain , because they take it rather to serve themselves then to serve him : 't is all one for strange persons to offer themselves before the lord instead of the sons of aaron , and for the sons of aaron to offer strange fire before the lord instead of that from his own altar ; for of both alike it may be said , which he commanded them not , numb . . . and for both alike it hath been said , and they dyed before the lord , ver. . and again , this is it that the lord spake , saying , i will be sanctified in them that come nigh me , and before all the people i will be glorified , ver. . if he be not sanctified in them that come nigh him , he is not like to be glorified before all the people ; if the priests be unsanctified , the lord will be unglorified ; for his majesty will be contemned , as if it were lawful for any that are not sanctified , to come nigh him : therefore his priests were first sanctified to the priesthood , then sanctified by it : they were first sanctified by being called , then sanctified by their calling : and so ought their successors to be till the worlds end ; for it is an universal negative , which denies as well for all times as for all persons , no man taketh this honour unto himself , but he that is called of god as was aaron , heb. . . now aaron was called not only internally to satisfie himself , but also externally to satisfie all the congregation that he was called of god ; for god is the god of order , not of confusion , and consequently forbids those men to officiate as his ministers ( though of never so great abilities ) whom he hath not outwardly called to the ministry : for he will have order , not confusion in his church , whereas if any one might officiate in the ministry , ( upon any pretence whatsoever ) without gods outward call , others might as well as he , and so we must needs have an irremediable confusion both in the ministers and in their ministrations : dares any man to be a princes ambassador ( though most able to do him service ) without his appointment ? but the ministers are gods ambassadors , cor. . . there needs no variety of arguments in this case ; for till earthly potentates shall declare it to be no rebellion against themselves for men to turn uncommissioned souldiers , under pretence of fighting their battles , they must acknowledge it to be grand rebellion against the king of heaven , for men to turn uncommissioned ministers , under pretence of doing him service ; for saint paul having said , the weapons of our warfare are not carnal , but mighty through god , to the pulling down of strong holds , cor. . . hath in effect told us , that the minister is gods souldier ; and therefore is sure of his commission : but let us further examine this gift of prayer in relation to the publick worship of god , and as we find no just reason to admit them to the work of the ministry who are not ministers , because they have that gift ; so we shall find no just reason to reject those that are true ministers , as insufficient or unfit for the work of the ministry , because they have it not ; nor to allow such ministers , who have it , to reject the set forms established and approved by the church : for if any reason may be given why ungifted men should be thought not sufficiently qualified for the ministry ; or set prayers not sufficiently qualified for gifted men ; that reason must relate either to god , or to the people , or to the ministers . but they who consult with their consciences before they speak , and then speak according to the result of those consultations , are not afraid to averr , that in all these respects it is most requisite that the publick worship of god should not rely upon the personal abilities of the ministers in praying , but should be performed and discharged by constant set forms of prayer ; not by uncertain , and much less by premeditated effusions . . in respect of god , whose name is by set forms glorified more truly , because they are deliberate and judicious ; more zealously , because they are propper and efficacious ; more univerly , because they are known to all , both as judicious , and as efficacious : and what can be desired more in gods publick worship , then that it be truly christian in it self without heresie , truly christian in us without hypocrisie , and truly christian in us all without singularity : for if it be so , it will certainly not be defective either for want of truth and verity , or for want of zeal and sincerity , which are both to be in it as it is a duty of christian religion ; nor yet for want of extent or universality , which is to be in it , as it is a duty of christian communion . . it is requisite that the publick worship of god should not rely upon the personal abilities of the ministers in praying , but should be performed by constant set forms of prayer , in regard of the people , because they are thereby more truly edified , being edified in their understandings , not led on hood-winckt by an implicite saith to blind obedience , in the greatest performances of religion ; being edified in their wills , not distracted by attention , when they should be united in affection ; for the soul being finite cannot be wholly busied in the one , but it must partly neglect the other : and also being edified in their memories ; for by often hearing the same prayers , they are taught to pray when their occasions will not permit them to resort to the house of prayer : in a word , being edified in their consciences , in that they are taught and inured to come to the holy work of religion , not as judges to make them proud and censorious , nor as spies to make them peevish and captious , but as communicants , to make them devout and religious . for whilst the minister is praying what the people know not beforehand , they are in truth but as judges , unless you will have them resign their souls upon uncertainties ; but whilst they are praying with him in a known form of prayer , they are certainly as communicants : therefore it is an unsufferable injury to the people to be tied to speak to god in prayer only by the mouth of their minister : first , because it doth not satisfie their consciences , which cannot be satisfied but with certainty as well as piety ; for though the will or affection may assent to a desire in a prayer not known before , yet not with the same full assent as if it had been known , partly because the soul is assenting whilst it is praying , and so what it bestows upon one act , it takes from the other : and partly , because the soul cannot assent so fully nor so firmly upon the suddain , as it can upon deliberation ; not so fully , because not upon the same evidence ; not so firmly , because not upon the same assurance of faith : secondly , because it doth disturb , if not destroy their communion with christ , which is the chief end that christians ought to aim at in all their prayers : for not being sure that their prayer will be such as to joyn their saviour with them in the same intercession , they cannot be sure it will be such as to joyn them with their saviour in the same communion ; and so they are in danger of losing both the benefit and the comfort of all their publick prayers ; for the benefit of them depends altogether upon christs intercession , the comfort of them depends altogether upon christs communion . thirdly , because it doth disturb , if not destroy their communion one with another , which destructive way ought to be most carefully avoided and most hatefully detested by all good christians : for next to the breach of piety in religion , they ought to abominate the breach of charity in communion ; for love and concord is the very soul of christianity ; by this shall all men know that ye are my disciples , if ye have love one to another , joh. . . and it was the characteristical note of the first and best christians , and the multitude of them that believed were of one heart and of one soul , act. . . and doubtless nothing doth more immediately nor more powerfully conduce to unity in affection , then unity in religion : wherefore since the same common devotions are the most effectual means to produce and to preserve this unity , they who are implacable enemies to the one , cannot be cordial friends to the other ; it is reported of julian the apostate , that after he had conceived an inveterate hatred against the christians , he had no readier way to execute his hatred against them , but by endeavouring to make them hate one another ; and so gathering the most dissenting christian bishops , and the most factious of the people into his own palace , he advised them to lay aside all civil discords , and to keep the peace of the state , but every one securely to follow his own religion , without any regard to the peace of the church ; vt civilibus discordiis consopitis , suae quisque religioni s●rviret intrepidus , saith ammian●s marcellinus : but what his intent was by this advice , saint augustine as a divine more clearly explaineth then their historian , eo modo ●●●abat christianorum nomen posse perire de terris , si unitati ecclesiae de qua lapsus fuerat , in●ideret , & sacrilegas dissensiones , liberas esse permitteret ; he thought that by this means the very name of christians would perish from the earth , if according to his envy against the church from which he had fallen , he should permit the priests and the people a free liberty of sacrilegious dissentions : if we turn this thesis into an hypothesis , it may not be amiss to say , that a free liberty of maintaining what doctrines , and of exercising what devotions every man thinks fit , is a liberty of sacrilegious dissentions , ( for consent in doctrine and in devotion commonly go together , ) and this is indeed a sacrilegious liberty , because it robs god of his chiefest glory , even of his publick worship , and gods church of her best patrimony , even of her truth and peace : which may be a liberty of mans taking , but sure not of gods giving ; for gods intent in giving us a written word , was that all christians might have the grounds of one religion ; and his intent in giving so many patterns of prayer in that written word , was that all christians might have the grounds of one communion ; and the right way of edification for all churches , is certainly to lay their foundation upon these grounds which god hath given them , that is , to establish a set form of doctrine whereby to maintain the truth of religion , and a set form of devotion whereby to maintain the peace of communion . . it is requisite that the publick worship of god should not relie upon the personal abilities of the ministers in praying , but should be performed by constant set forms of prayer , in regard of the ministers themselves , that they be not led into temptation , either through pride vilifying others , or through vain glory magnifying themselves ; and that they be not led into sin , particularly the sins of heresie and schism , which are desperate sins in private men , but damnable sins in ministers , yet must needs be incident to those who rely upon their own gifts in praying , more then upon gods , or their churches prayers : for if their gift forsake them ( as who dares promise its certain continuance ) they may easily fall into an erroneous expression , which rather then recant , they may as stiffly maintain by perverse argumentation ; there 's the danger of heresie . and if they abuse their gift , they may easily fall into the humour and love of ostentation , and so scorn to be regulated and confined by their church , upholding their abominable ostentation by a more abominable separation there 's the danger of schism . besides , such men commonly refuse to tie themselves so precisely to any particular form of words , though it be of their own making , but they may sometimes add , alwayes alter according as any emergen occasion offered or affection suggested shall require ; so that they can never truly say with the psalmist , paratum cor meum deus , paratum cor meum , o god , my heart is ready , my heart is ready , ( which yet the psalmist thought twice worth his saying , sc . psal ▪ . ver . . & psal . . ver . . ) and much less can they say , o god , my tongue is ready , my tongue is ready , ( though that be the readiness they most labour for , and most glory in ) for every new affection may unsettle their heart , and every new phansie may unsettle their tongue : so that either the heart must be false to its own preparation , because it may be changed by a new affection , or the tongue must be false to the heart , because it may take a new expression : i have a very good precedent , ( though a bad occasion ) to put the gift of prayer in the lowest forms of gods gifts that concern the exercise of religion . for saint paul in effect hath done it before me , who put diversitie of tongues , not only after the gift of healing , but also after helps in government , cor. . . or helps and governments , that is , lay-elders and deacons ( if some late glosses may be embraced ) and surely the gift of prayer must come under the gift of tongues as comprehended in it , or come below the gift of tongues as outpassed by it ; so i may well put it below the desk , when saint paul according to them puts it below the poor mens box ; and saint chrysostome gives this reason for it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ( chrysost . hom . . & . in corinth . ) because they thought so highly of themselves for the gift of tongues , therefore saint paul alwayes nameth that in the last place , after all the rest ; there is the same reason now why saint pauls successors in the ministry , should do the like concerning the gift of prayer ; yet i would have laid my hand upon my mouth , before i would have spoken so unkindly to or of my brethren , were it not to make them lay their hands upon their hearts before they speak so confidently nay indeed so uncomely to our father ; for as it were better my tongue should cleave to the roof of my mouth , then i should disparage the gift of prayer ; so it were better their tongues should cleave to the roofs of their mouths , then they should abuse that gift either to ostentation , or to faction , or which is yet worse , to irreligion ; for by such abuse not only man is grosly deceived , but also god is grievously dishonoured ; doubtless he that bids both priests and people keep their feet when they go to the house of god , that they may be more ready to hear then to give the sacrifices of fools , doth much more bid the priests keep their hearts and their mouths , that they may not tempt the people to give the fools sacrifice , for want either of such affections , or of such expressions as may truly be fit to be offered upon gods altar . and this is plain from the ensuing words , be not rash with thy mouth , and let not thine heart be hasty to utter any thing before god , ( eccles . . . . ) hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al tebahal gnal pica , ne fe●tines super tuo ore : do not make haste upon your mouth ; here may easily be much more haste then good speed ; for your mouth may make haste upon your heart uttering what is scarce yet suggested , and you may make haste upon your mouth , uttering what is scarce yet digested : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bahal , is sometimes to be fearful , sometimes to be hasty , and thence signifies to make such haste as men use to make in frights , when fear hath wholly surprized their wits : and such a haste as goes without wit , ( perchance without fear too , for men who are audacious are seldom timorous ) is in a mans own house great imprudence , but in gods house t is moreover great impiety : and let not thine heart be hasty to utter any thing before god. the better to keep us from the haste of the tongue , he disswades us from the haste of the heart ; for out of the abundance of the heart the mouth speaketh ; therefore if the heart be fraught with hasty affections , the tongue will soon be fraught with hasty expressions : for he that will permit his heart to love without deliberation , will also permit his mouth to speak without it , since it is very easie for the heart to come into the mouth , when once the assent is come into the heart . therefore he saith , let not thine heart be hasty to utter any thing though utterance belongs properly to the mouth ; the reason is , because if the heart hath once spoken it within , the mouth will hardly refrain from speaking it without : accordingly the psalmist when he prayed , set a watch o lord before my mouth , and keep the door of ●y lips , he did also pray , incline not mine heart to any evil thing , ( psal . . , . ) for there could be no watch set upon his mouth , unless it were first set upon his heart : and indeed here is such a reason alledged as is enough to set a watch both upon all our mouths , and upon all our hearts , in that it is said , for god is in heaven , thou upon earth , therefore let thy words be few : were he on earth with thee , yet thou oughtest to dread his infinite majesty ; how much more now that he is in heaven above thee , so high as to overlook thee , to over-top thee , to over power thee ! thus the reason is enforced from gods majesty . again , were he on earth with thee , yet thou oughtest to consider and admire his transcendent purity ; for he is of purer eyes then to behold iniquity ; of purer ears then to hear it ; of purer heart then to regard it ; and consequently of purer hands then not to punish it : how much more now that he is in heaven the proper place of purities , of pure persons , of pure actions , and of pure affections ; and thou on earth , where persons and actions and affections are all unclean and impure : thus the reason is enforced from gods purity : if thou art not afraid because of his majesty ; yet thou mayst be ashamed because of his purity , that the word either of thy mind or of thy mouth should be injudicious or indeliberate ; for that is not agreeable with the purity of reason , and much less with the purity of religion : therefore let thy words be few , such as have been weighed in the ballance of the sanctury before they be presented in it as an offering to that holy one , whose holiness doth not only inhabit the sanctuary , but also doth sanctifie it . and this reason doth our saviour himself intimate unto us ; not only from the shortness of his own most holy prayer , but also from the introduction of it , our father which art in heaven , as if he had said , god is in heaven , thou art on earth , therefore let thy words be few . surely this text , which was given of purpose to prevent vanities in divine service according to the judgement of our church , ( as appears by the contents , ) had need be bl●…ed out of gods word , and out of mans heart , that the world may contentedly give up liturgy to enthusiasm ; that is , proper and deliberate prayers , fit to engage holy affections , and to express holy desires , for extravagant and extemporary effusions ; such as are commonly improper , but alwayes indeliberate , if not in regard of the minister , yet surely in regard of the people , who yet notwithstanding ought no more to take the truth and goodness of their religion upon the ministers word , then to rely for the practice of it upon his righteousness , or to expect the reward of it from his salvation . sect . xii . set forms and conceived prayers compared together ; that set forms do better remedy all inconv●niences , and more establish the conscience : are not guilty of wil-worship , nor of quenching the spirit ; nor of superstitious fromalities ; and that it is less dangerous if not more christian , to discountenance the gift , then the spirit of prayer . he that considers the great distance of god and man , the excellencies of his makers glory , the miseries of his own infirmity , the impertinencies and alienations of his thoughts ( which may as well put him out in his own , as put him by in his churches prayers ) the multiplicity of his imperfections , the treacherousness of his memory , the slowness of his apprehension , the dulness of his affections , will heartily bless god for providing him premeditated forms as a remedy , and will carefully watch himself , lest he should turn his remedy into a disease , by adding to all the rest , the deadness of his own heart ; so that all those inconveniences art not only better prevented , but also better remedied by set forms , then by conceived prayers : mens phansies may be elevated by extemporary effusions , but their consciences are best edified by known prayers , and t is not for us to invite men to serve god with their phansies but with their consciences : by the manifestation of the truth commending our selves to every mans conscience in the sight of god , saith saint paul , cor. . . not by the pretence of revelations , commending our selves to every mans curiosity in the sight of the world ; that 's the ready way to bring men first to weak imaginations , then to strong delusions ; first to beleive any thing , then to believe a lye ; first to receive matters of religion without judgement , then to receive matters of irreligion against conscience : but let us hear both parties speak for themselves against one another : they say our set forms float in generalities ; we say their no forms rove in uncertainties ; both must confess that generalities in matters of christianity may concern all christians , but uncertainties may concern none at all . they say , we are guilty of wil-worship in making set forms of prayer , without order of the text ; we say , that we have gods own express order for set forms , . by several dictates of the text , partieularly luk. . . lord teach us to pray as john also taught his disciples , and t is not be doubted but he taught his disciples to pray by a set form , as teaching either their eyes or their ears , but not being able to teach their hearts , by several forms in the text , particularly the psalms , of which the divine areopagite hath said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( . s. dionys . lib. de eccl. hier. cap. . ) the most holy writings of the divine hymns do wholly aim at this , that they may celebrate all the holy words , and all the holy works of god ; and shall we think they do not teach and require gods church , after their example , to celebrate the same words and works . . by the general drift and scope of the text ; for god having given us a written word for the rule of our religion ; hath by the same reason , enjoyned us a written word for the practice of it , since there is as great a necessity that we should have a certainty of practice , as a certainty of knowledge in things belonging to our salvation , so that our enthusiasts ought to appeal to unknown traditions for the rule of their religion , before they ought to obtrude unknown imaginations for the practice of it ; however , let all the world judge , whether wil-worship can possibly be in using a religion of gods , and not rather of mans making : they say we quench the spirit , but we know we inflame him , because approved and known prayers do most warm judicious affections ; and we doubt not but the spirit assisteth a man in his judgement or reason which he hath only as a man , rather then in his phansie or apprehension , which he hath common with a beast : for as the spirit assisteth angels by revelation , because they know by intuition ; so he assisteth men by deliberation , because they know by reason and by discourse . they say we are given to superstitious formalities , because we desire a set form of prayer ; we advise them not to be given to irreligious blasphemies , in casting reproaches upon formed prayers , which were at first of gods own making in his holy word , and are still of his making , not of ours , if they be agreeable to his word ; for all truth ( whosoever speaketh it ) is from the spirit of truth ; and therefore to blaspheme the truth , is to blaspheme the spirit : and the question will certainly hold much more in gods church militant , then in gods state militant ; who is this uncircumcised philistine , that he should defie the armies of the living god ? sam. . . they say we discountenance the gift of prayer ; we know we do not ; only we prefer the gift of prayer in the church , above the gift of prayer in particular ministers , or the gift of prayer as it is exercised to edification , above the same gift as it is or may be exercised to ostentation ; wherein we follow saint pauls doctrine , who dehorteth the ministers of his time from arrogancy in the use of their spiritual gifts , first from the efficient cause of those gifts , that they have them not from themselves , but from god ; as god hath dealt to every man the measure of faith . secondly , from the final cause of those gifts , that they have them not for themselves , but for their neighbours ; not for ostentation but for edification ; so we being many are one body in christ , and every one members one of another , rom. . , . and we say moreover , it is more christian to discountenance the gift , then the spirit of prayer ; for the gift may be and often is meerly from natural or from customary abilities ; but the spirit of prayer is only from the grace of god ; and it is unjust and ungodly , that either nature or custom should dare stand in competition with grace , and much more in defiance against it . . whereas now a daies if some grave and sober minister say prayers either of gods or of the churches making , though he say them with a most firm attention , and a most devout affection , yet his person is disregarded , his function disparaged , his prayers despised . . but if some meer novice ( perchance a meer lay-man ) tumble out his own extemporary thoughts , ( scarce fit to be esteemed or called prayers ) though with more readiness of expression , then holiness of affection , yet he is presently admired as one strangely assisted by the spirit , and the people are in effect taught to say with them of lycaonia , concerning such enthusiasts , the gods are come down to us in the likeness of men , acts . . thus is the spirit of prayer ( and with it the grace of god ) vilified in the one , whiles nothing but the gift of prayer , and with it , custom or perchance only nature , is magnified in the other : for natural parts in attaining that gift , do go beyond all acquired abilities ; so that nature is exalted , but studie ( as well as grace ) is debased by it , for it is clear , that where natural abilities of phansie , and confidence , and volubility are wanting , all the pains that men can take in searching the scriptures , and all the documents they can get by searching them , will not enable them to attain this gift ; so little religion is there in our late advancing the gift of prayer , by depressing the spirit of prayer ; and yet only upon this mistake ( i might have said upon this mischief ) hath it come to pass , that the personal abilities of men have been accepted and approved in gods own service , not only without , but also against gods own commission . sect . xiii . that forms of publick prayer are not to be disliked , because they cannot , or at least do not , particularly provide either deprecations against private mens occasional miseries , or thanksgivings for their occasional mercies : yet our church not defective in occasionals , though chiefly furnished with eternals : the danger of contemning religious forms of prayer , and gadding after conceived prayers . no man ought to pretend the spirit of god , either for rejecting gods authority in his church , or forbear disobeying gods command in his holy word : and if these two may bear the sway , set forms of prayer will justly claim the preheminence in gods publick worship , above all conceived prayers whatsoever ; yet there is one main plea why ministers should labour to attain the gift of prayer , and that is , that they may be able to speak , where commonly their church is silent , and ( as need shall require ) either make deprecations against private mens occasional miseries , or thanksgivings for their occasional mercies : and yet even in this respect , the gift of prayer may be more safely used upon premeditation , then without it : for supposing a minister furnished with abilities of expressing himself readily and fitly upon all emergencies , yet there being at least a possibility of miscarriage in his suddain effusions , and those miscarriages which intervene in prayer being doubtless unsufferable , if not unpardonable , it would scarce be prudent , if it were pious , in such a man to adventure himself wholly upon his extemporary faculty ; but even in such a case , either to form his prayer in his mind , if he have time , or to use some form already in his memory , if he have not . so that his prayer though it may seem conceived in regard of the occasion , yet will be little other then formed in regard of the premeditation ; but this by way of caution , in the use of the gift ; as for the gift it self , be it said not only by way of concession , but also of congratulation , that in this respect , and for this end it is to be most chiefly desired , and may be most profitably exercised by any minister , so that in regard meerly of this ministration , we may not unfitly apply unto such ministers as have this gift , that eulogie of saint paul , qui benè ministraverint , gradum bonum sibi acquirent & multam fiduciam in fide quae est in christo jesu , tim. . . they that have ministred well , ( shall ) purchase to themselves a good degree , and great boldness in the faith which is in christ jesus : no doubt but they have ministred , and do minister very well , who minister to the people of god in their corporal and much more in their spiritual necessities , and such ministers do purchase to themselves a good degree in the ministry , and a great boldness in the faith ; only they were best take heed , that they turn not this great boldness in their faith , to a greater boldness in their ministry ; for boldness in their faith may be commended , when boldness in their ministry may be justly condemned ; and they will turn the boldness of their faith into the boldness of their ministry , if they minister ( though in this excellent kind ) not as demetrius , who had a good report of all men , and of the truth it self : but as diotrephes who loved to have the preheminence , prating against others with malicious words , and not only casting the brethren out of the church , but also casting the church out of the nation ; under pretence of the want of this gift : for which intolerable pride and presumption , not only an apostle of christ , but also a meer heathen poet will one day rise up judgement against them , who maketh agamemnon say thus of achilles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( ilid . α. ) if so be the gods have made him a most famous warriour , have they therefore licenced him to reproach other men ? if god almighty hath given to some particular minister a special endowment , hath he therefore given him leave either to condemn his brethren , or to condemn his church ? surely , no and much less upon so slight a ground either of reason or of religion : for neither ought there to be so great provision made for occasional emergencies , as for continual necessities ; and if there ought , yet is not the church bound to make it . first there ought not to be so great provision made for occasional emergencies , as for continual necessities ; because these emergencies , whether corporal or spiritual , yet as they are occasional , they are meerly temporal , ( for occasion is the opportunity of time ) but christianity is chiefly to busie it self about eternals . again , as they are occasional , they are meer contingencies , but religion is chiefly to busie it self about certainties ; the form by which saint john baptist taught his disciples to pray , is lost , without any mischief to religion , because it was meerly occasional , the reason thereof expiring with its use : but the form by which our blessed saviour taught his disciples to pray , god would not suffer to be lost , for fear religion might have been lost with it , because that prayer is doctrinal and eternal , never to expire either in its reason or in its use ; and how shall we then seek to advance occasionals above eternals in our praying ? surely he that saith , pray continually , ( thes . . . ) supposeth such matter of our prayers as is constant , not as is emergent ; as is continual , not as is occasional ; so that if i first provide for occasionals in my devotions , and eternity may be subservient to time , the accessory may chance draw the principal , which is against the dictates of nature ; but if i first provide for eternals , time is subservient to eternity , the principal will undoubtedly draw the accessory , which is according to the dictates of grace : t is an excellent prayer of our own church to almighty god , that thou being our ruler and guide , we may so pass through things temporal , that finally we lose not the things eternal ; if god be my ruler and guide , i shall slightly glance upon temporals , as upon things in my passage , but i shall wholly fix upon eternals , as upon things that belong to my journeys end . fear not zacharie ( saith the angel ) for thy prayer is heard , and thy wife elizabeth shall bear a son ; this man doubtless prayed for eternals in the discharge of his priestly office , yet hath a grant of temporals : on the other side , hannah prayed for temporals ( that she might have a son ) yet gives thanks in her song as if she had received eternals : religious souls distill all their thoughts in a pure limbeck , so as to admit no dross nor dreggs of the earth in their distillation . if you look upon the occasion of those heavenly prayers in the psalms , you will think many of them personal and particular , such as belonged only to king davids temporals wants and distresses ; but if you look upon the matter of these prayers , you will find all of them doctrinal and universal , such as do belong to all good christians spiritual wants and distresses : the spirit of god teacheth us in our prayers to turn occasionals into eternals , not to turn eternals into occasionals ; we justly dislike that tenent which would make the rule of our religion ( the holy scriptures ) rather occasional then doctrinal ; and how can we like that invention which would make the practice of our religion ( our publick prayers ) not so truly doctrinal as occasional ? that is indeed , not so truly eternal as temporal : attention is best in prayer when it is fixed wholly upon god , and why not affection too ? conversion to my self may be an aversion from my god ; but surely conversion to my god cannot possibly be an aversion from my self : i may easily so look after occasionals as to neglect eternals , to my great loss , and greater sin ; but if i look well after eternals , it can be neither loss nor sin in me though i should chance to neglect occasionals : so that it is both irrational and irreligious to say , that there ought not to be so great provision made for occasional emergencies , as for continual necessities in our private prayers ; but if there ought , yet surely the church is not bound to make that provision in her publick prayers ; and if this be made good too , then the gift of prayer , though it may be of excellent use in private houses , yet can have no pretence to cast set forms of prayer out of gods house , and surely this assertion , that the church is not bound to make provision for occasional emergencies , but only for continual necessities in her ordinary publick prayers , may be made good from the very nature of common-prayer , which is to be of common concernments , such as are no more to be restrained to particular times then to particular persons : thus saint chrysostom himself explaineth what he meaneth by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his common supplications , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which hath given us grace to make our common suppplications , and teacheth us , what we should mean by our common prayers , when he saith , granting us in this world knowledge of thy truth , and in the world to come , life everlasting ; for common supplications or common prayers are such as all other good christians would be ready to make as well as we , for that the matter of them concerns them all as well as vs ; to wit , knowledge of god , and life in god ; such petitions as these ( which are common to all christians alike ) are those which properly constitute common-prayer ; for that ought to be common in its matter , before it be common in its use : and such common petitions as these , is the church bound to make as she is catholick or christian ; and as for other less common petitions , the church makes them only as she is national : a common good is the proper subject of common-prayer , that is to say , a spiritual good which is common to all christians , or a temporal good , which is common to all of one society , as they all are one , either by the union of nature , or by the union of grace and love. these goods are certain and known to all , and the chur●h which hath the common care of all , is bound to provide such prayers as may best express our desires concerning these ; and upon any publick occasion , though it be temporal , our church doth accordingly still make such provision both for occasional prayers and praises . but as concerning any particular good which this or that private man may need upon this or that particular occasion , it is uncertain and unknown ; it comes not under the churches knowledge , and how can it come under the churches care ? such particulars are infinite , and as infinite , they cannot be the object of the churches certain knowledge , much less should they be the subject of the churches constant prayers : there needs a particular confession that such occasional necessities or distresses may be known , before there can be a particular supplication that they may be remedied ; and yet none are more averse from particular confession , then those that are most angry with the church , for the want of such particular petitions : but to say the truth , the church hath sufficiently provided for such particulars , in that she hath taken the psalms of david into her publick devotions , which book is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ or to use epiphanius his word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; arcula medica , a box of medicines for all diseases : here he that hath a dead heart shall find affections to enliven it ; he that hath a slow tongue , expressions to quicken it : nor is it possible for that man to want either faith , or repentance , or thankfulness , or any other true spiritual good , to comfort and strengthen him either against the evil of sin , or the evil of punishment , who can truly apply the prayers of the psalmist to his own heart , and truly apply his heart to god : and no prayer whatsoever can either comfort or strengthen him , without this twofold application , viz. of the prayer to his own heart , and of his heart to god : and as for variety of words , let him not trouble himself ; for he were better cordially say with david , have mercy upon me o god after thy great goodness ; or , in thee o lord have i put my trust , let me never be put to confusion , then verbally expatiate in greater discourses but lesser desires , of this mercy , or of this trust ; he will find more true contentment to his soul from the use of one short ejaculation of gods , then in the use of many enlargements of his own making ; and he were better in brief say with the publican , god be merciful to me a sinner ; which equally concerns any other true penitent , then make a long prayer with the pharisee , which may only concern himself : for it is more like heathen then like christians , for men to think they shall be heard for their much speaking , mat. . . and yet if they will needs speak much , it is more probable god will hear them speaking in his words , then in their own : so that if god hath sufficiently provided for our occasional necessities in the holy scriptures ; our church hath likewise sufficiently provided for the same in translating those holy scriptures , and making them a great part of her publick service , that we may know how to use them upon and how to apply them to our several occasions : for as that general promise , whosoever believeth on him shall not be ashamed , ( rom. . . ) doth warrant every good christian to make particular application of gods promises to his own soul by special faith ; so that other general promise , whosoever shall call upon the name of the lord shall be saved , ( rom. . . ) doth warrant every good christian to make particular application of his own soul to god by special prayer ; and as the holy scriptures are most abundantly sufficient in the rules and examples of special faith ; so also in the rules and examples of special prayers : and as we justly say , that the holy scriptures do shew their original to have been from god , because they speak so much in so little , containing so many truths in so few words ; for only he that understood all things at once , was able to intend and comprize so many things together ; so we as justly say , the church hath taken the best course she could to improve our understandings in those divine truths , in that she hath made it easie for us to understand the holy scriptures : and consequently , though she had devised millions of particular prayers for no other purpose , but to instruct us to pray upon particular occasions , yet she could not have instructed us half so well as now she hath , meerly by imparting to us gods own instructions ; and till the church of rome shall do the same , it will be vain for her champions to object that she hath out-gone the protestant churches in the care of the peoples souls ; but this by the way , to shew the grounds we go upon in our religion , are equally good , against the papists and against the enthusiasts ; but neither is this all that we can say for our church in this behalf , for in truth she hath provided such admirable prayers as are not only according to the rule of gods holy word , but also very much according to the genius of it , comprizing much in little , having more of faith , hope and charity in one of her little collects , then is to be found in many of their long prayers who either revile her devotions , or renounce her communion ; so that if we will not be as wasps , good for nothing but to buz and sting , but rather as bees ready to gather honey even from weeds , and much more from the roses of sharon , we shall easily find to the joy of our own hearts , and the stopping of others mouths , that our church in her common-prayers hath taught us such generals as may sufficiently supply for all particulars ; and hath taught us such eternals as ought to be in our account , ( as they are in themselves ) infinitely beyond all occasionals ; our blessed saviour himself hath taught us this lesson concerning the manner of our prayers , your father knoweth what things ye have need of before ye ask him , mat. . . as if he had said , you need not ask your heavenly father ( as you need your earthly parents ) in many words , but only with true and upright hearts ; this made our church delight in short prayers , because she rather desired to shew a relenting heart , then an over-flowing tongue ; as praying to him that weigheth only hearts , not words in the ballance of his sanctuary : a short prayer best suits with an hearty desire , which is too earnest to be long in uttering , and also with the desires of our hearts in regard of heavenly things , which most commonly are too weak to be long in desiring ; the church in her short prayers hath taken a great care for our earnestness , and withal provided a certain cure for our weakness ; and if any man think that through jesus christ our lord , comes in too soon , because the prayers are short ; or too often , because they are many ; let him know , that this one single observation in these five words , speaks more to god for us , then we by thousands of continued periods in our longest prayers are able to speak for our own selves ; and if there were no other reason but this , yet for this reason alone were many short prayers to be preferred before one long prayer , both in our private and in our publick devotions . again , our blessed saviour hath also taught us this lesson concerning the matter of our prayers , seek ye first the kingdom of god and his righteousness , and all these things shall be added unto you , mat. . . as if he had said , regard chiefly your continual , not your occasional ; your spiritual , not your temporal necessities in your prayers ; be earnest with god to give you faith , hope , charity , religion , repentance , obedience , justice , and the like , to supply your spiritual wants and necessities , and you shall not want any temporal necessaries ; for you shall from your spiritual supplies , find either a certain remedy against your temporal wants , or a sufficient recompence for them , or an immortal comfort in them . there is no occasional necessity can befall the soul , save only by way of comparison , that upon some occasions she may be in a greater need of the act of faith ; upon others , in a greater need of the act of repentance ; but her necessities , as also her endowments , are properly continual , because they are spiritual ; therefore all the noise that is made about using the gift of prayer in praying against occasional necessities , or praising for occasional mercies , doth not much excite us to seek first the kingdom of god , and his righteousness ; for his kingdom and righteousness are both eternal ; but rather to seek first those things which our saviour calls additaments , or adiections ; for whatsoever is occasional is temporal ; and whatsoever is temporal ought to be reckoned in the catalogue of those things concerning ▪ which our saviour hath said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adjicientur vobis , all these things shall be added unto you . if we heartily pray for faith and repentance , and the like spiritual endowments , god will surely give them ; and he will give them liberally , that is to say , in great abundance , that they may be truly worth his giving , and upon our greatest necessities or occasions , that they may be as truly worth our receiving ; he will give them in their acts as well as in their habits , that his gifts may be compleat ; and he will give them in our necessities , that his gifts may be convenient , then greatest when our wants are so ; according to that of saint james , if any of you lack wisdom ( or any other spiritual gift ) let him ask of god that giveth to all men liberally and upbraideth not , and it shall be given him , jam. . . god giveth liberally ; therefore he giveth the whole gift , in the act as well as in the habit : and he upbraideth not , therefore he giveth it most when we most want it ; for his gifts , as they are with liberality , not to begrutch them , so they are without repentance , not to upbraid them : 't is true , he cannot give us any one spiritual gift , before we want it ; but as true , that he most willingly gives them all , according to our wants ; so that if by our frequent and fervent prayers we do obtain of god those spiritual gifts which concern the continual , we need not be very solicitous about those which only concern the occasional necessities of our souls ; for if our continual necessities be supplyed , our occasional necessities cannot want supply , should any such indeed befall our souls : and as for the occasional necessities of our bodies , they are not worth our own , much less our churches prayers , but only in relation to our souls : so little reason is there that the pretence of occasional necessities should unsettle and distract our own private forms , much less unloosen and destroy our churches publick forms of constant devotions , wherein we are sure we do not seek our own interests , or temporal advantages , and much less our unrighteousness , but only the kingdom of god , and his righteousness : without doubt , innocency , piety , and charity , ( which may be as truly sought , and more surely found in set forms then in conceived prayers ) are wholly and entirely our spiritual interests ; and if we cordially ask these in our prayers , we shall so rightly seek the kingdom of god in it self , that we shall joyfully find it in our own souls : for the kingdom of god is righteousness , and peace , and joy in the holy ghost , rom. . . and therefore is to be sought by such prayers as may best express and increase our faith , that so we may obtain righteousness ; and our repentance , that so we may obtain peace ; and our obedience , that so we may obtain joy in the holy ghost ; such prayers god having given us a church to teach , ( more then any other church in the christian world ) and not given us hearts to learn , t is to de feared , ( unless we speedily and heartily repent , ) he will pronounce the same sentence , or rather execute the same judgement against us , as he did against the israelites , but my people would not hear my voice , and israel would not obey me ; so i gave them up to their own hearts lusts , and let them follow their own imaginations ; psal . ● . , . t is in the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishirru●h libbam , id est , in contemplatione aut visione cordis eorum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bemaraith , so jarchi ; or , in pertinacia aut duritie ( cordis eorum ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bechozek , so ezra ; the one saith , i gave them up to the contemplations of their own hearts , and that was bad enough ; for it is said concerning man , that every imagination of the thoughts of his heart was only evil continually , ( gen. . . ) the other saith , i gave them up to the hardness of their hearts , and that was a great deal worse ; for to be hardned in evil imaginations is much worse then simply to be in them ; for that is not only to be sinful , but also to be under the captivity and bondage of sin ; he that follows his imagination without his reason , doth in effect degenerate from a man into a beast ; but he that hardneth himself in his imagination , against his own right reason , and much more against gods true religion , doth degenerate from a man almost to be a devil . these are the sad judgements of god upon those who will not hear his voice , nor obey his commands ; wherefore we cannot be too solicitous in hearing him , nor too dutiful in obeying him ; and consequently when we are once sure that t is his voice which speaks to us , and his command which is laid upon us , we must speedily and wholly resolve upon lending our ears to the voice , and lending our hearts to the command : for he that bids us prove all things , doth not bid us to be alwayes proving ; for it follows , hold fast that which is good , thes . . . i will prove my religion before i embrace it , that i may draw neer to god with my conscience , and not as an hypocrite ; but i will hold fast my religion when i have proved it , that i fall not from god against my conscience as an apostate : t is not specious pretences can make others religious , and god forbid they should make me lose my religion : men may pretend to the spirit of prayer who have it not , but i am sure they had the spirit of prayer who made such heavenly prayers as the holy spirit of god doth justifie by his doctrine , and will accompany with his intercession : and doubtless every particular christian is bound to make sure of such prayers , both for his private and for his publick devotions ; and when he hath gotten such prayers , is bound not to leave them , unless we will say , the apostles rule , hold fast that which is good , is not to be observed in all good , but only in the very best . the preacher sought to find out acceptable words , and that which was written was upright , even words of truth , eccles . . ● . if he that preacheth ought to seek for acceptable words , that is , words sutable both to the matters he speaks of , and the persons he speaks to , then much more he that prayeth , since praying ought to be more carefully provided , and more conscionably performed then preaching : for in preaching a man speaks to men , but in praying a man speaks to god. and for this cause the church thinks it her duty to provide for us acceptable words in praying , whilst she leaves us to provide our own acceptable words in preaching : the prophet hosea exhorteth the israelites to take with them words , and turn to the lord , hos . . . he asks not gold nor silver , not burnt offerings ( saith rabbi david ) but good words from you , that with them you will confess your sins , and return unto the lord with all your heart , and not only with your lips : here t is plain by his gloss , that the prophet enjoyns a form of confession , and bids them take good words that they may have good hearts ; nay t is plain by the text it self ; for those good words , or that form of confession is particularly expressed as well as enjoyned in the next words , say unto him , take away all iniquity and receive us graciously ; but it were in vain to pray unto god to receive us graciously , if we did pray ungraciously ; therefore taking with us words according to gods command in hosea , must needs well agree with the spirit of grace and of supplications , according to his promise in zechariah ( zech. . . ) and as the papists do vainly arrogate , and more vainly appropriated the title of religion to their monastical vows , so the enthusiasts do as vainly arrogate , and more vainly appropriate the title of the spirit to their phantastical prayers ; and good protestants have no more reason to think they want these prayers to make them spiritual , then that they want those vows to make them religious . i do not discourage or discountenance any particular mans gifts ; for i do heartily wish as moses did ▪ i would to god all the lords people were prophets ; but i must needs profess , that he which ascended on high & led captivity captive to give gifts unto men , hath given the greatest gifts where he hath given the greatest promises ; and he hath given greater promises to his church , then to any member or minster of the same : if i follow the church making use of the gift of prayer which god hath given her , i do that which god hath required of me : for the church hath commission from god to teach me to pray , or that of luk. . . was not written for our instruction ; but if i follow any other mans gifts who hath not that commission , i may justly fear that god who will one day say to him , who hath required this at your hands for making such prayers , will not say much less to me , for hearing them . as for that slight objection of deadness & formality men are subject to , more from set forms then from conceived prayers , t is in its consequence a blasphemy against the holy scriptures ; for it reacheth the prayers penned there by the holy ghost , as well as penned here by the church , so that i hope none will blame me for calling the objection slight , now i have proved it wicked : for how is it possible for any man to say that prayer by book is flat and dead , without undervaluing all the prayers in the holy bible , and contemning the very book of books ? let him next say , evangelium atramentarium , away with this inkie-gospel ; but withal let him know , that he cannot thus turn enthusiast , unless he will first turn papist ; so he shall turn to the worse for his person ; and he cannot depend upon suggestions instead of books , but he must turn prayer from being an act of reason , nay from being an act of faith , to be an act of phansie , if not of faction , and so he shall turn to the worse also for his prayers ; yet all this while we cannot but take notice that our adversaries are very hard put to it for an accusation , when they are fain to fetch it from our hearts , which they cannot know , should not judge ; dealing with us as some of the rabbies dealt with job ; for when the text had said of him , in all this job sinned not with his lips , ( as we doubt not , but it doth also in effect say of our church concerning her common prayers ) two of them ( sc . ralbag and jarchi ) are pleased to add this gloss , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abal belibbo chata , but yet sure he sinned in his heart ▪ to conclude , a set form of doctrine we must have , or be heretical ; a set form of discipline we must have , or be irregular ; and why not also have a set form of devotion , or be irreligious ? for we cannot well be unanimously religious without a set form of publick prayer , and the want of unanimity will soon beget the want of religion ; for god is love ; and therefore we cannot be without love , but we must be without god ; and consequently men cannot be long without true charity , but they will also be without true piety : and as for making the common prayer book an idol , if it be not an objection of great impiety by calling true religion idolatry , yet it is an argument of great absurdity , because it may cast the bible , must cast the sabbath out of the church : for men may idolize one good book as well as another , so the bible may go ere long : but some have already idolized the sabbath , so that must stay no longer : i do the rather instance upon this latter , for that it comes neerest our present case . . because publick prayer is the duty of the sabbath ; and that ought to be publick in its substance , that is , in its matter and form , as well as in its accidents , that is , time , place , and persons . . because the same method is to be observed in words as in time ; gods consecration is to be the rule of ours in them both ; he hath consecrated , we may ; what he hath consecrated we must ; he hath said make holy , we may ; he hath said make holy the sabbath day , we must ; he hath said , when ye pray say thus , we must ; he hath said , after this manner therefore pray , we may : had he not given us that latitude , we might not have taken it , but must have only used such prayers in his publick worship as his holy spirit had left us in the holy scriptures : now he hath given this latitude , we must make the best use of it by making and using such prayers as we know are after this manner , though not in these words ; we have as great need of set forms of prayers to find our tongues , as of set forms of laws to bind our heads to the good behaviour ; and god himself hath in effect told us as much in giving us so many set forms of prayers in the holy bible . sect . xiv . the third and last part of the churches trust concerning religion is touching the holy sacraments , wherein our church is not faulty either in the number , or in the administration of them , as exactly following our saviours institution ; nor in the manner of administring , as following it with reverence . religion being above the light of nature to understand it , must needs be above the power of nature to command it ; hence the acts of the theological vertues are prescribed by the positive law of god , because they belong properly to religion ; but the acts of moral vertues are prescribed by the law of nature , because they belong to reason ; yet are they in truth injurious to religion , who will allow nothing to be moral , but what they can prove to be natural ; for the positive law of god doth constitute moralities to the christian , as well as the inbred law of nature doth constitute moralities to the man : this appears plainly in the sacraments , which are not to be accounted as ceremonies , because they come not under the authority of the church either for their institution , or alteration , or abolition , and must therefore be accounted as moralities , though they are not at all commanded by the law of nature , but only by the law of god. that these sacraments are a part of the churches trust , is unquestionable , because the gospel is . for the vocal word , and the visible word , verbum vocale , & verbum visibile , both alike are duties of the christian religion for the glory of god , and of the christian communion for the edification of man , but all the duties both of religion and communion are committed to the churches trust , god having appointed his own ministers as his special trustees , both for preaching his word , and for administring his sacraments : so that no man can administer a sacrament but in the person of god ; and he hath not licensed every one that will , to take upon him his person , but only such to whom he hath given his special deputation ; and this is more peculiarly manifest concerning the two sacraments , properly so called , that is baptism and the lords holy supper ; for our blessed saviour said only to his apostles , go ye therefore and baptize , in respect of the one ; and do ye this in remembrance of me , in respect of the other ; as for the five additional sacraments , they were never looked upon as integral parts of gods ordinary publick worship , and therefore though they could be proved sacraments , yet they would not come under our present discourse ; but in truth they cannot be proved sacraments , according to the proper definition of a sacrament , which is this , a sacrament is an outward visible sign of an inward spiritual grace , given to us and ordained by christ himself , as a means to convey that grace , and as a pledge to assure us thereof ; let us examine this definition by its causes , and we shall easily perceive that it belongs only to baptism , and the holy eucharist , and therefore they two only are to be called sacraments ; first , by its efficient cause , [ given and ordained by christ himself ] which is clear of these two ; for they were instituted by him , and have his precept and promise in the very words of their institution , which cannot be asserted concerning any of the other ; secondly , by its material cause , [ outward visible sign , inward spiritual grace ] which are both manifestly known in baptism and the holy eucharist , but neither in any of the rest : for pennance hath no outward visible sign at all , and matrimony , orders , confirmation , extream unction , have no outward visible signs of christs appointing : and much less have any of these that inward spiritual grace which is annexed to baptism and the holy eucharist ; to wit , christ with all his merits and mercies whereby of god he is made unto us wisdom , and righteousness , and sanctification , and redemption , cor. . . for we dare not say that any man is by any of these five either born and initiated , or nourished and confirmed in christ : thirdly , by its formal cause , [ an outward visible sign of an inward spiritual grace . ] whereby it appears that the internal and proper form of a sacrament is the necessary conjunction or connexion of the sign and the thing signified ; which conjunction is so undeniable in our two sacraments , that baptism is called the washing of regeneration ( tit. . . ) and the holy eucharist the communion of the body and blood of christ , cor. . . for that these two are not only signs and seals , but also conveyances of grace unto the soul ; whereas the other five though they have something of the sign , yet they have nothing at all of the seal , or of the conveyance of grace : lastly , by its final cause , [ as a means to convey grace , and as a pledge to assure us thereof ] the end of a sacrament is partly our communion with christ , and partly our acknowledgement of that communion : this twofold end is very apparent in baptism and in the holy eucharist , which doth procure our communion with christ , and also require our acknowledgement of that communion ; but in the rest , either the one is without the other , or there is a want of both : for either there is no communion with christ , or there is no acknowledgement of that communion ; whereas a sacrament is a seal of gods covenant , and therefore in its own nature is a double pledge ; to wit , of gods grace and favour to man , and of mans duty and thankfulness to god ; for as it is a sign of gods grace to us , so it should be a sign of gods grace in us : for in the very signification of a sacrament there is a mutual respect ; one on gods part offering grace , another on mans part promising obedience ; if either of these be wanting , the holy rite may be a mysterie , but it cannot be a sacrament properly so called , since a sacrament is the seal of a covenant , and a covenant is a mutual engagement of two parties , which in this case , are god and man. therefore a sacrament is from the very end of its institution , perpetual in its continuance , and common in its use ; perpetual in its continuance , because gods covenant is not for a day but for ever , t is an everlasting covenant ; and common in its use , because gods covenant is not for one , but for all ; t is a general , an universal covenant : non enim propter unius seculi homines venit christus , sed propter omnes qui illius membra futuri sunt , saith iren●us , ( lib. . adver . haereses , cap. . ) christ came not into the world for the men of one age , ( or of one order ) but for all that should be his true and faithful members in all ages ( and all orders ) of men whatsoever : and upon this ground we cannot but say that the sacraments which do exhibit and convey christ , do alike belong to men of all ages , and of all orders ; whereas pennance , matrimony , order , confirmation , and extr●am ●unction , do not so ; for they are either not perpetual in their continuance , as not belonging to all times ; or not common in their use , as not belonging to all persons , though under the same covenant , and of the same faith : so that our church hath not erred in the number of the sacraments , by excluding these from that number , because she looks on a sacrament as a seal of gods grace , equally belonging to all that are under the same covenant of grace , and as a testimony of mans faithfulness , equally belonging to all that are bound to profess the same christian faith : as it is a seal of gods covenant , so it is perpetual in its continuance , and mnst belong to all times , for the covenant doth so : as it is a testimony of mans faithfulness , so it is common in its use , and must belong to all persons , for the profession of faith doth so ; and we can avow both these only concerning baptism and the lords supper , and accordingly dare not avow any but these to be properly called sacraments . now as concerning the administration of these sacraments , there is little or no contention about baptism , though now it be commonly administred by aspersion , whereas heretofore not only in hotter , but also in these our colder climates it was administred altogether by immersion ; for all do allow that axiome , magis & minus non variat speciem ; so as the element be water , t is not material to baptism , whether it be more or less ; for the least drop of christs blood ( signified by the water in baptism , and applied to the soul ) is able to wash and cleanse it from all sin : but there are many and great contentions about the administration of the holy eucharist ; whereby men may have made that a division , which god made a communion : one main reason hath been , that some would not regard christs command , ( hence the wine came to be left out ) and yet would observe his practice : hence water came to be taken in ; and hence also that sharp dispute betwixt the greek and latine church , the one rejecting the use of unleavened , the other of leavened bread : whereas it ought to be without all question , that what was of christs command in this holy sacrament , is still indispensable ; not so what was only of his practise or example ; so saith saint paul to the corinthians , i have received of the lord that which i also delivered to you , ( cor. . . ) bringing them back to christs command , to have the same elements of bread and wine as he appointed , and to use them for the same end , even for his remembrance : but he brings them not back to christs example , to have either unleavened bread , or water mixed with their wine , and much less to use the same posture he did , that they may receive sitting or leaning , or to observe the same time he did , that they may receive after supper ; he leaves all these , and the like , as things indifferent , to the disposal of the church ; for they are indifferent in regard of the sacrament , though they may be necessary in regard of us , viz. when they are commanded , because we are bound to follow the churches order in things indifferent , to preserve the vnity of communion , as the church is bound to follow christs order in things necessary , to preserve the verity of religion . and if we desire to know what is to be judged necessary , what indifferent in regard of this sacrament , since both were joyned together in our saviours practice ; i answer , that must be accounted necessary which was substantial , either as belonging to the essence or to the end of the sacrament : that must be accounted indifferent which was circumstantial , as belonging to the sacrament only at that time , sc . of the jewish pass over , when the jews were bound to eat unleavened bread , or in that country , as the mingling water with wine , which was usual in those hotter climates ; but the not using wine in the holy communion ; cannot be accounted indifferent , because wine is one of the material parts belonging to the essence of the holy communion , and there can be no whole communion without it , as there can be no whole being of any thing without one of its essential parts ; besides , as the using wine belongs to the essence , so likewise it belongs to the end of this holy sacrament , which is the remembrance of christ : for so saith saint paul , as often as ye eat this bread , and ( he saith not , or ) drink this cup , ye do shew the lords death till he come , cor. . . the conjunction copulative [ and ] will not allow the proposition , being copulative , to be true , unless both its parts be true ; and therefore we cannot shew the lords death only by eating this bread , unless we also drink this cup ; for if we have but a half sacrament , we can have but a half remembrance of christ : in baptism , though our fore-fathers used immersion , we now only use aspersion , yet both they and we have the same sacrament , because both use water , and so have the same essential matter of baptism , as well as the same essential form : but in the holy eucharist it may be doubted whether the present lay-romanists have the same sacrament with their fore-fathers , because they now are not permitted to have the wine , which their fore-fathers had , till full a thousand years after christ . and truly in this respect our common people are much more happy then those of the papacy , that they have the whole sacrament of the blessed eucharist , and thereby a full remembrance of christ , and a full communion with him , as well as the priest : for if the blood be with the body by concomitancy , why should the priest have it twice , who eats of the bread , as well as the lay-man , and yet besides drinks of the cup ? if the blood be not with the body , it is clear the lay-man hath it not at all , and so he is most uncharitably and unjustly defrauded of that spiritual nourishment which christ hath given him . to let alone the dispute of sacriledge in the case , for a man to rob god of that service which himself hath commanded , or rather the determination of that dispute , for so hath pope gelasius determined it in his decretal epistle recited by gratian , in these words , aut integra sacramenta percipiant , aut ab integris arceantur ; quia divisio unius ejusdemque mysterii , sine grandi sacrilegio non potest provenire . ( de consecr . dist . . cap. . ) either let them take all the sacrament , or let them take none ; for what mysterie god hath made one , man cannot divide or make two , without great sacriledge ; i say to let alone the sacriledge in the case , ( and yet i cannot see how any man can with a good conscience communicate in a sacriledge ) this uncharitableness and injustice is enough to make any considerate man out of love with that church which deals with him so uncharitably and so unjustly : so unjustly as to deny him what is undoubtedly his due : so uncharitably , as to deny him what is immortally his comfort , even the conveyance and assurance of blessed communion in his soul with the eternal son of god ; so that if a good conscience move me not for gods sake , yet a good consideration will move me for mine own sake to bless god for placing me in such a church , as gives me a whole & a full communion , because i can assure my self , that receiving a whole communions as my saviour hath appointed , nothing but mine own want of faith and repentance can keep me from receiving my saviour , and with him all the blessings and comforts of his salvation ; whereas a man that receives but one part of this blessed sacrament , cannot be assured that he shall receive his saviour with it ; for though christ hath graciously promised that he will be with his own institutions , yet he hath absolutely disclaimed that he will be with ours ; concerning these he hath plainly said , in vain do they worship me , teaching for doctrines the commandments of men , mat. . . and much more will it follow from hence , in vain do they worship me , doing for duties their own commandments instead of mine . bellarmine tells us , that johannes ragusaeus was eight daies in the council of basil making an oration against the hussites concerning the communion under both kinds : if he had been eight years , it had been to as little purpose ; for t is not any mans declamation can justifie a willful neglect of christs institution ; if christ hath commanded this thing , let his command be shewed ; if not , let not the thing be attempted , much less allowed , since he only hath the authority of ordering and instituting the signs of grace , who hath the right of promising grace , and the power of giving it , when these signs be used according to his order : and he having instituted two signs of grace in this blessed sacrament , if i receive but one , by what faith can i hope for his grace , unless i will hope for it without his promise , & without his power ? so that upon these grounds a half sacrament is no sacrament ; for christ having annexed his promise to his command , if i do not what he hath commanded , how can i expect what he hath promised ? therefore since my faith depends wholly upon my saviours promise , not ; at all upon his churches power , i can have no faith in , because he hath made no promise to a half sacrament ; and yet withall i cannot see but the church may as well baptize without naming the first and third persons of the trinity , from those texts which speak of baptizing in the name of the lord jesus , as administer the holy communion without the cup , from those texts which speak of breaking bread ; for sure the churches power is as great in the one sacrament , as it is in the other , and so in a short time we may by the churches power , come to have no sacrament : and it is worth our enquiry , whether or no he be not a sacramentarian , who believes the sacrament to be without the signs , as well as he who believes the signs to be without the grace or the thing signified . the last thing i am to consider about the sacraments as they are in our church , is , the manner of administring ; and i am not afraid to averr , that as she hath outgone the pap●sts in the administration it self , so she hath outgone other protestants in the manner of administring : and this is so evident in baptism , that i need not insist upon its proof , because our church therein still retaineth many , antient solemnities which have been discountenanced , if not disallowed by the reformed church in other countries , not to recede from her sister , the reformed church , but to continue with her mother , the church catholick ; for she looks upon those solemnities she retains as upon so many rites of the catholick church , and hath sufficiently proved them so to be , and therefore cannot look upon the rejection of those rites as a part of her reformation , because she desires and professes so to be reformed as also to be catholick . and it is no less evident in the holy communion , wherein the manner of administring in our church ▪ is much more full of reverence then in other protestant churches ; for some of them receive the body and blood of christ sitting , as if they were copes-mates with their saviour ; so the dutch : others standing , as if they were in haste to be gone from him ; so the french : but only our church requireth kneeling , which as it is the most proper gesture of piety , so is it moreover a gesture of humility . as for sitting , it was never accounted a gesture belonging to prayer ; and therefore whereas it is said , then went king david in , and sate before the lord , ( sam. . . ) that is before the ark [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liphnei haaron ] as both kimchi and jarchi interpret it ) junius thus renders the words , restitit coram iehova , he remained before the lord , and saith concerning the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iesheb consedit , he sate , it was à catachresis , an abuse of its signification : and indeed rabbi david kimchi upon the place , sheweth he was not willing to believe that sitting was davids posture when he prayed before the ark ; and therefore he slightly passeth by the gloss of those rabbies who inferred from hence , that the kings of the house of david might set as they prayed in the sanctuary ; for saith he , it is written of the seraphims and all the host of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shehem gnomedim , that they were standing before the lord ; and he rather adhereth to those , who reading the word ( with a ts●re ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajeshib & consedit , and he sate before the lord , thus expounded it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 samach gnatsmo , he confirmed his strength ( in praying ) or , who reading the word with a camets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaiashab , & reversus fuit , and he returned before the lord , thus expounded it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iashab gnetsmo bithepillah , he converted his strength to prayer : but he cares not to say , that he sate when he prayed ; for that was a gesture not becoming a supplicant . as for standing , though it be a gesture belonging to prayer as well as kneeling , yet is it not a gesture of so much piety , and surely it is of far less humility ; whereas what hath a worthy receiver else to do , but wholly to contemplate his saviours goodness , and his own unworthiness ? the first contemplation will make him labour what he can , to shew his piety : the second will make him as zealous to shew his humility : we cannot deny but the christian is best disposed to receive christ when he is praying , and for that reason our church would have us be praying when we come to receive him ; and it is certainly more fitting we should kneel then stand when we are praying ; it is an express article of the protestants discipline in france , that the due reverence belonging to the holy communion be carefully maintained , ( cap. . art . . ) and upon this ground doth our church think it fit to maintain kneeling rather then standing at the holy communion , the better to maintain and to improve that due reverence : in a word , we make that profession concerning this blessed sacrament , which the primitive christians made , ( as it is recorded by iustine martyr , towards the end of his second apologie ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. for we receive not these ( elements , ) as common bread , or as common wine ; but as by the word of god , iesus christ our saviour being incarnate , had both flesh and blood for our salvation : so that food , over which the word that came from god hath prayed and given thanks , ( whence our flesh and blood are nourished , after it is changed ) we are taught in the flesh and blood of that incarnate iesus ; [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : incarnati illius iesu carnem & sanguinem esse edocti sumus : ] these words have been much urged both for transubstantiation , and for consubstantiation ; but since they have been urged to prove both , we may safely conclude they can prove neither ; two proofs are taken from them ; the first is , that he saith , we receive it not as common bread ; but that proves it is bread , though not common bread : the second , that he saith , the bread is the flesh of the incarnate jesus , that is such flesh as christ took in his incarnation : but that proves , it is not flesh under the appearance of bread , or in conjunction with bread ; besides he saith , our flesh and blood are nourished by it ; but sure our flesh is nourished by bread , not by the body of christ , that is only the nourishment of our souls : and yet still , though we embrace neither of these opinions , we do most willingly profess with that holy martyr , that we receive these elements , not as common bread , nor as common wine , but as the very flesh and blood of our incarnate iesus ; and therefore we desire to use such reverence in receiving this holy eucharist ▪ as may be suitable with this profession ; for what saint paul said would come to pass among the corinthians upon a right use of preaching , will we hope much more come to pass amongst us upon a right use of administring ; if there comes in one that believeth not , or one unlearned , he is convinced of all , he is judged of all ; and thus are the secrets of his heart made manifest , and so falling down on his face , he will worship god , and report , that god is in you of a truth , cor. . , . he is not like to fall on his face , whiles he seeth us either sit or stand : our outward reverence , if used , may convince and condemn him ; if not used , will convince and condemn our selves : for if he seeth us not true worshippers , he will not think us true believers : we will therefore kneel that we may worship , and we will therefore worship that we may make an alient a true believer , and much more shew our selves to be true believers . cap. iii. that the communion of the church of england , is conscionably embraced and retained , by all the people of this nation , and not rejected , much less renounced by any of them , but against the rules of conscience . sect . i. every particular man ought to labour to be of such a communion , as he is sure is truly christian , both in doctrine , and in devotion . the rule whereby to choose such a christian communion , the proofs whereby to maintain it . that man cannot be truly said to believe the communion of saints , who doth not labour to make himself one of that communion ; this he cannot attempt without joyning himself to those who profess to know and to worship god in christ ; and this he cannot attain , without joyning himself to those who do truly so know , and rightly so worship god. so that although the communion of saints may be sought among all sorts of christians , yet is it not to be found but only among good christians , such as are publickly known to be true believers and right worshippers ; for christian communion is founded both in doctrine and in devotion ; in doctrine to make men of one mind , in devotion to make men of one mouth ; and since doctrine and devotion are the two integral parts of religion , the one ●anctifying the understanding , the other sanctifying the will , ( that so religion may fully do its work , in knitting or binding the whole soul unto god ) it is manifest that christian communion is founded in christian religion ; and the truest christian communion , in the truest christian religion ; accordingly every particular man is bound to joyn himself to that church which doth profess the truest christian religion both in doctrine and in devotion , that so he may embrace the truest christian communion : and because all churches do alike magnifie themselves and vilifie others , it is necessary that in the choice of our christian communion we observe the apostles general axiom , not he that commendeth himself is approved , but whom the lord commendeth , cor. . . in the business of religion and of eternal salvation , we may not rely upon our own judgements or the judgements of any other men , but only upon the judgement and approbation of god , who is the author of religion , and the giver of salvation : therefore it is not for any man to be of this or that church because it commendeth it self , but because god commendeth it ; and where should we seek , where can we find gods commendation but in his word ? so it is plain i must choose my church from gods word , or i can never be sure that god doth commend my choice ; and this consideration alone must needs make a conscientious man afraid of choosing that church for the guide of his communion , which refuseth to take gods word for the guide of her religion . for the churches power concerning religion in the apostles times was but ministerial ; and how should it come in our times to be magisterial ? for so it is said , who is paul ? and who is apollo ? but ministers by whom ye believed , even as the lord gave to every man ? cor. . . they are ministers of your faith , not lords and masters of it ; nay in that they are ministers , it is evident they cannot be masters of your faith ; for there is a direct opposition between a minister and a master ; you are bound to have a special regard to their ministry , that you may believe , but not to depend or rely upon their authority in your belief : for thus hath christ our lord appointed , that your faith should come by the churches ministry , but from his own authority 〈…〉 and therefore you must go to his church for your communion , that you may go to himself for your religion : christs church hath not a co-ordinate authority that she may command with christ in matters of religion , ( for so she might also command against him ) but only a subordinace authority to command in and for him ; in his name , and for his glory ; thus aristotle ( lib. . eth. cap. ult . ) ingeniously answereth their objection who would make prudence to be above sapience , because prudence commandeth sapience , and he answereth it by this distinction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , illius causa praecipit , non autem illi ; prudence commands for sapience , but not over her ; we are willing to look upon christs church as upon the best prudence in the world , but withall we must look upon christ himself as the only sapience , the only true and eternal wisdom , and accordingly say , that the church commandeth for christ , but not over him ; he that commandeth over another , is certainly his superiour ; but he that commandeth for another is not so , but rather his inferiour ; as physick commandeth or prescribeth for health , and therefore in that regard is not superiour but inferiour to health , being made subservient to its recovery or continuance : and if we will not allow this distinction , we must ( according to aristotle ) affirm the state or common-wealth to be above god himself , ( for she prescribeth his worship ) and if we will allow it , we may not deny the church to be under him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( saith aristotle ) wherefore if it be absurd in the judgement of a heathen , to allow the civil state a power eminent above , or equal with the false gods , because she commandeth their worship ; then much more ought it to be absurd in the judgement of a christian , to allow the ecclesiastical state a power eminent above , or equal with the true god , meerly upon the ground and reason of the same command . yet on the other side , as prudence ought to prescribe for sapience , so the church ought to prescribe for christ ; and as he that neglecteth the particular prescriptions of prudence , is the further from attaining the general dictates of sapience ; so he that neglecteth the particular directions of christs church , is the farther from apprehending the general instructions of christs word ; i must then take both christs word and christs church for my guides in the choice of my christian communion ; his word for my guide that i be not guilty of superstition ; his church for my guide , that i be not guilty of faction ; and having taken these two guides , either i shall meet with no objections from mine own conscience , ( and it is no matter what i meet with from other mens tongues ) against my religion , or i shall meet with very good solutions to answer them ; as for example , let this be the catechism concerning my religion . quest . . vpon what authority do you profess your religion ? answ . upon the highest authority in heaven and in earth , the authority of god and of his church ; the authority of god ; for 't is consonant to his word as my rule : the authority of gods church ; for 't is consonant to her practice as my example . quest . . do you think that you are bound to ground your religion upon this twofold authority ? answ . i do , especially as to the publick exercise or profession of it ; for without the first , i shall have superstition instead of religion ; without the second , i shall have faction instead of communion . quest . . how can you prove that your particular church hath authority from god to order you in the outward exercise of religion ? answ . by the same proofs of the text , which prove any church whatsoever to have that authority ; for christs commission to saint peter , feed my sheep , john . . is by him derived unto other pastors , feed the flock of god , which is among you , pet. . . he saith not , feed that part of my flock which is among you , to help or to assist me , but feed the flock of god , to honour and obey him ; and he saith , the flock of god which is among you , to shew that the flocks needed no more look abroad for their pastors , then the pastors needed look abroad for their flocks , since they were actually one among the other ; and yet if the words had been less punctual , they had not been less prevalent ; for feed the flock of god , must alike concern all churches , since no prophesie ( or command ) of the scripture , is of any private interpretation , ( pet. . . ) and therefore this command must alike concern all churches . quest . . what need you look after the authority of god in the choice or practice of your religion , is not his church allotted you for your only guide ? answ . no , it is not for my religion , though it be for my communion ; for if i serve god with a blind obedience , i cannot serve him with my conscience ; and that is no other then a blind obedience , to serve him upon anothers , not upon his own command ; they that would perswade me to this , should make the ninth article of the apostles creed , the first ; and teach me to say , i believe the holy catholick church ; before i say , i believe in god the father , son and holy ghost ; for all the world cannot deny , but my belief in god is the only ground of all my faith , even as my love of god is the only ground of all my obedience : and since all religion consists in faith and obedience , well i may look upon my church as the conveyance , but i must look upon god only , as the donor and giver , or the author of my religion . sect . ii. that the communion of the church of england is truly christian , in doctrine free from heresie , and from the necessary cause thereof , a false ground or foundation of faith ; that is , believing upon the authority of man instead of god. i had little reason , and should have less religion to be true to my church , if my church were not true to my saviour , the eternal truth : therefore i must needs acquit my church from heresie , that i may keep my self from apostasie ; for if she hath fallen away from christ , i might lawfully fall away from her ; at least internally by with-drawing my affection , which ought to be fixed upon gods truth , if not externally , by with-drawing my person , which ought not to disturb the churches peace . let me see then how my church hath kept gods truth , that i may learn how to keep my church : and herein i cannot but perswade my self , that what our blessed saviour once spake to those jews which believed on him , he still speaketh to us christians who profess the same belief , if ye continue in my word , then are ye my disciples indeed ; and ye shall know the truth , and the truth shall make you free , john . , . and by the rule of contraries , if we continue not in his word , then are we not his disciples in deed , but only in shew , and we shall not know the truth , and the truth shall not make us free : therefore no church can boast of being his disciple , which doth not continue in his word , that she may continue in his truth : and in this respect i cannot but continue in my church , that i may continue both in his word and in his truth , because i see she hath continued in both ; so that the truth which hath made her free , hath made me a bondman ; for i am not free to go from the church , whiles she is free by coming to , and abiding in the truth ; i must be contented to lose my liberty , that i may keep my piety , wherein though i have a seeming loss , yet i have a real gain , even the gain of godliness , which is great gain in this world by sanctifying the soul , but greater in the next by saving it : and this is according to our blessed saviours prayer , sanctifie them through thy truth , thy word is truth , john . . the same is the holy religion to sanctifie us , which is the true religion to save us ; the sanctification it hath from gods truth , the truth it hath from gods word ; and consequently a religion that is not built upon gods word , can neither have sanctification , nor truth ; this is the only certain and infallible foundation of the catholick faith , according to that of saint paul , ye are of the houshold of god , and are built upon the foundation of the apostles and prophets , jesus christ himself being the chief corner-stone , eph. . , . vpon the foundation of the apostles and prophets ; that is , upon the old and new testament , supra novum & vetus testamentum , as saith saint ambrose ; and epiphanius doth in effect give the same gloss , in saying , that our blessed saviour is called the chief corner-stone , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; because he did bind as it were in one knot both the people and the truths of the old and new testament ; so that we must have the holy scriptures for our foundation , or we cannot have our saviour christ for the chief corner-stone of our building . the same epiphanius tels us , that our blessed saviour was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , magni consilii angelus , ( for so the seventy have rendred that text , isa . . . ) the angel of the great counsel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) epiph. in h●r . arian . ) because he declared the will of his father unto men : and sure we must go to the holy scriptures if we desire to find that declaration : nay indeed aquinas also w●tnesseth the same in saying that t is most proper for divinity to argue from authority , ( and not from reason , ) because she hath all her principles from revelation ; argumentari ex authoritate est maximè proprium hujus doctrine , eo quod principia hujus doctrinae per revelationem habentur : ( in . par . qu. . ar . . ad . . ) and least we should doubt where to look for that revelation , and consequently for that authority from which we ought to argue , he tels us presently after we must look for it from the apostles and prophets , in the canonical scriptures , and from no body else . innititur fides nostra revelationi apostolis & prophetis factae , qui canonicos libros scripserunt ; non autem revelationi , siqua fuit aliis doctoribus facta : our faith relyeth upon the revelation that was made to the apostles and prophets who writ the canonical scriptures , and not upon any revelation made before or since to any other doctor whatsoever ; and he proves his assertion from saint augustine in an epistle to saint hierom , wherein he saith thus , solis enim scripturarum libris qui canonici appellantur , didici hunc honorem deferre ut nullum auctorem eorum in scribendo errasse aliquid firmissime credam ; alios autem ita lego , ut quantalibet sanctitate doctrinaque praepolleant , non ideo verum putem quod ipsi ita senserunt vel scripserunt : i have learned to give this honour only to the canonical books of the holy scriptures , that i firmly believe the authors of those books to have erred in nothing : but as for other authours , though of never so great learning and piety , yet i do not think the doctrine true , because they have writ it : i will add but one more testimony , and that shall be from gratian himself , the father of the canonists , who in the second part of the decree , ( cause . quest . . cap ult . ) citeth these words out of reverend bede , quibus in sacris literis una est credendi pariter & vivendi regula praescripta , to whom in the holy scripture there is prescribed one rule , both of believing and of living ; ( quibus to whom ) he means to clergy-men and to lay-men , though the gloss is pleased to add , laicis tamen sufficit pictura pro doctrina , pictures may suffice for lay-mens books . t is to no purpose to cite moreover the authority of councils ; for sure school-men , fathers and canonists are enough to out-weigh a few later jesuites , who would sain have us go to man rather then to god for the foundation of our faith ; in controversiis religionis , ultimum judicium est summi pontificis , saith bellarmine , lib. . de pontif. cap. . § . sed nec . in controversies of religion the last judgement belongs to the pope ; and again , solum petrum christus vocavit petram & fundamentum , non petrum cum concilio ; ex quo apparet totam firmitatem conciliorum esse à pontifice non partim à pontifice , partim à concilio , ib. c . § . contra. our blessed saviour called peter alone a rock , and a foundation ; not peter with a council ; from whence it is evident that the whole validity of councils ( and by con●equent of the catholick church , ) is wholly from the pope , not partly from the pope , and partly from a council . if the council of constance and of basil had been of this belief , the contrary would never have been defined for a catholick verity ; veritas de potestate concilii generalis universalem ecclesiam repraesentantis , supra papam & quemlibet alterum , declarata per constantiense & hoc basiliense generalia concilia , est veritas fidei catholicae ; ( consil . basil . sess . . ) this truth declared by the general councils of constance and basil , of the power of a general council , representing the universal church , above the pope , or any other , is a truth belonging to the catholick faith ; to which they add this for a second , that the pope cannot dissolve or remove a general council without their own consents ; and after that bring in this for a third verity of the catholick faith , veritatibus duabus praedictis pertinaciter repu●nans , est censendus haereticus ; he that pertinaciously opposeth the two former verities , is to be accounted an heretick : which their three catholick verities are again repeated in the thirty eighth session ; and in the fortieth session pope foelix upon his knees takes a solemn oath to maintain the decrees of these two , as well as of the other general councils ; and after he hath so done , subscribes the same oath with his own hand , offereth it upon the holy altar , and promiseth to take it again in the first publick consistory that he should hold , sc . ( at rome with the cardinals ; ) hanc autem professionem mea manu subscripsi , & tibi omnipoten●i deo , cui in die tremendi judicii redditurus sum de hoc & aliis meis operibus rationem , pura mente super altare offero , quam in primo publico consistorio solenniter repetam ; ( concil . basil . sess . . ) i made this digression only to shew , that unless the holy scriptures be taken for the foundation of our faith , we are like to have none ; for a general council is not this foundation , saith bellarmine ; the pope is not say these two councils , and the pope himself swears on their side ; so bellarmine defines against the councils , the councils define against the pope , and the pope not only defines , but also swears against himself : and we conceive that saint paul defined against them all , when he said , he that glorieth , let him glory in the lord , cor. . . and again , that your faith should not stand in the wisdom of men , but in the power of god , cor. . . t is only gods truth which can be the foundation of our faith : whether propounded by the scriptures or by the church : as saith aquinas , formale objectum fidei est veritas prima , secundum quod manifestatur in scripturis sacris & doctrina ecclesiae , quae procedit ex veritate prima ; the formal object of faith is the first truth , according as it is manifested in the holy scriptures , and in the doctrine of the church , which proceedeth from the first truth : he is willing to take in the church , but he is not willing to leave out the scriptures , nay indeed he preferreth the scriptures above the church , in the manifestation of gods truth , when he saith , doctrina ecclesiae quae procedit ex veritate prima in scripturis sacris manifestata ; ( ae . qu. . art . . c. ) the doctrine of the church which proceedeth from the first truth manifested in the holy scriptures . so that according to aquinas gods truth first cometh to the scriptures , & from them to the church ; that truth the scriptures propound to the church by way of definition ; that same truth the church propoundeth to us by way of declaration : shall we think the declaration may overthrow the definition of truth , or the church may overthrow the scripture ? this were in effect to allow that we as christians , do glory in men more then in god , and that our faith in christ doth more stand in the wisdom of man , then in the power of god ; such a foundation of faith as this , which relyes upon man , is laid upon the sand , or upon grass ; for all flesh is grass ; but the foundation of faith which relyes upon the scriptures , is laid upon a rock ; the word of the lord endureth for ever , and this is the word , which by the gospel is preached unto you , pet. . , . this foundation which is laid upon gods word , is as firm and as infallible as god himself , for all scripture is given by inspiration of god , ( . tim. . . ) and this is the foundation of our faith , not as protestants , but as christians ; we vindicate it as protestants , but we hold it as christians ; for no christian church or council did lay any other foundation of faith , before that unhappy council of trent , which began not till the year of our lord . and ended not till the year . all the cavils that have been raised against the holy scriptures , have been raised since that time , to the great dishonour of christ , the great disturbance of christendom , the great discontent of good christians , & the great disadvantage of the christian faith : for the foundation cannot possibly give that firmness to the building , which is not in it self : therefore there cannot be a greater disadvantage to the christian faith , then to ground it upon an infirm and an unsure foundation : and such a foundation is the word of man , instead of the word of god : for he that believeth the most divine truths only upon humane authority , can have but an humane , an infirm , an uncertain faith : therefore divine truths must be believed upon divine authority , that we may have a divine faith concerning them : for t is absurd in reason , impious in religion , to have but a humane faith of divine truths : because the habit and act are infinitely unproportionable to the object : for there may be a twofold errour in our faith ; the one materially , when we believe what god hath not revealed , and so they only are erroneous in the faith , who believe falsities or uncertainties : the other formally , when we believe what god hath revealed , but not upon the authority of his revelation , and so they also may be erroneous in the faith , who believe the most sure and certain truths : the ready way to avoid both these errors , is , to take the written word of god for the foundation of our faith : wherein we are sure to meet with gods truth or verity for the matter of our belief , and with gods authority or testimony for the cause of our believing : and since our church teacheth this and no other faith , no man can say she is guilty of heresie , that will not make himself guilty of blasphemy . for the communion of our church is free from heresie , not only materially , in that she believes no untruths or uncertainties , but also formally , in that she believeth gods truths upon gods own authority : so that to call such a faith heresie , which is wholly of god , and through god , must needs be blasphemy : for my part , i confess that i do not see how i can be sufficiently thankful to god for making me a member of such a communion , and therefore am sure i cannot be too zealous for it , nor too constant in it ; a communion which neither hath heresie in the doctrine of faith , nor the cause of heresie in the foundation of faith : and truly to be rid of heresie , in its self and in its cause , are both very great blessing ; but yet the latter is the greater of the two : for a true reason of believing , which rids us from heresie in its cause , may partly excuse even a falsity in the belief , when a man believes what is not true , because he thinks god hath revealed it ; but a false reason of believing ▪ can scarce justifie a truth in the belief , when a man believes what is true , but not upon the authority of gods revelation ; the one desires to be a true believer in a false article , the other resolves to be a false believer in a true article of faith : the one in the cause of his faith believes the truth , whilst in the doctrine of it , he believes an errour ; the other in the cause of his faith believes an errour , ( for every man is a lyar , and ▪ may suggest a lye ) whilst in the doctrine of it , he believes a truth ; the one in the uprightness of his heart cleaves to god , when in his mouth he departs from him ; the other in the perversness of his heart departs from god , when in his lips he draws neer unto him : the uprightness of heart makes the one a true man in his errour , as s. cyprian in his false tenent of rebaptiz ation ; the perversness of ▪ heart makes the other a false man in his truth ; as tertullian in any true doctrine which he maintained , after he attributed more to montanus then to the holy ghost : a faith which is unsound in its doctrine , but sound in its foundation , is so explicitely false in its profession , as that t is implicitely true in its affection ▪ and the truth which is in its affection may recover , must restrain the untruth which is in its profession : so that such a man may say with saint augustine , errare possum , haereticus esse nolo , i may be erroneous , i will not be an heretick ; but a faith which is unsound in its foundation , though it be sound in doctrine , is so explicitely true in its profession , as that t is implicitely false in its affection , & the falseness which is in its affection , may destroy , must diminish the truth which is in its profession ; so that we may justly say of such a man , he may not be erroneous , and yet he must be an heretick , because he believes truth not upon the authority of the first truth , but upon that authority which may teach him a lye instead of truth ; that is upon that authority which is not in fallible , and therefore must beget in him a fallible , may beget in him a false faith . sect . iii. that the communion of the church of england is truly christian in devotion , free from impiety , either by corrupt invocation , or adoration . the choice as well as the duty of religion being enjoined in the three first commandments , concerning its internal acts in the first , concerning its external reverence in the second , concerning its external profession in the third , and the choice as well as the duty of communion being enjoyned in the fourth commandment , t is evident that every man is bound first to make choice of his religion , then of his communion ; first to make sure that his worship of god be true and right , before he communicate in the publick exercise of that worship : this is the method saint paul commended in the macedonians , and therefore commandeth in us , saying , they first gave their own selves to the lord , and unto us by the will of god , cor. . . they gave themselves first to the lord in the choice of their religion , then to us ( his church ) in the choice of their communion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith saint chrysostome , fulfilling the laws of god , and also by charity being linked and joyned to us : so that in his gloss , the faith is before the charity , the law of religion before the bond of communion ; and so he explaineth these words by the will of god , to shew they gave themselves unto him , not for his own sake , but for gods sake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they gave themselves to us not through any humane affection , but for the divine command ; therein following gods will , not their own ; if this were the method they observed in giving of their substance , then much more in giving of their souls ; they gave themselves first to god , then to his church ; so must we ; and consequently we must be sure the communion of our church is truly christian in devotion , ( as well as in doctrine , ) that we may give our selves to our church , and conscionably joyn in her communion ; and when we are sure of this , we must give our selves to our church and to her communion , by the will of god : for it is the will of god , that we should keep his commandments in that order which he hath given them , and consequently nothing but the apparent breach of the three first commandments concerning religion can enervate the obligation of the fourth concerning communion , or of the fifth concerning obedience . and i am clearly bound to my church , both by the fourth commandment to embrace her communion , and by the fifth commandment , to obey her authority , unless i can prove that she hath disobeyed god in setting up a false religion , against the three first commandments : for truly there can scarce be a false ( or superstitious ) publick worship without the united breach of all the three first commandments ; for what prayer is against the first commandment in the object invocated , is against the second commandment in the gesture accompanying , against the third , in the words expressing that invocation : for as with the heart man believeth according to the first , so with the body man worshippeth according to the second , and with the tongue man confesseth according to the third commandment ; wherefore if the faith be false , the adoration and the confession cannot be true ; as for example , in that prayer to the blessed virgin , tuspes certa miserorum , verè mater orphanorum , tu levamen oppressorum , medicamen infirmorum , omnibus es omnia ; te rogamus voto pari , laude digna singulari , ut errantes in hoc mari , nos in portu salutari , t●asistat gratia , amen : ( sequentia in conceptione b. mariae . ) there is a false faith in believing that of the blessed virgin which is true only of god ; particularly , that she is all in all , which the apostle peculiarly saith of god , cor. . . and reason it self bids us say of him only ; for what is it to be all in all , but to be wisdom , righteousness , sanctification , redemption and salvation , which are the immediate effects or effluencies and emanations of omnisciency , omnipotency and al-sufficiency ? and as there is in this superstitious prayer a false faith against the first , so there is also a false adoration against the second , a false profession against the third commandment ; and we can do no less in right to religion , then charge such prayers as these both with idolatry and with blasphemy ; and till those that use them can justifie their religion , ( and t is palpable from their very composures , such prayers have been of no long use in the church , ) they cannot in justice claim our communion ; therefore it is a singular blessing which we enjoy , that we have no other object of our publick prayers , but god alone , in whom we may & must believe as our almighty creator , and al-merciful saviour ; for there is no other way to keep us from idolatry and from blasphemy in praying , since the apostles question is so propounded , as to be declared unanswerable : how shall they call on him , in whom they have not believed ? rom. . . where it is evident that faith is made the only ground of invocation , and consequently since we can believe only in god , we ought to pray only to god : for when the apostle speaks only of god , saying , the same lord over all , is rich unto all that call upon him ; for whosoever shall call upon the name of the lord shall be saved : how then shall they call upon him , in whom they have not believed ? t is rather for sophisters then for divines , to bring in the saints as his fellow-sharers , either in the faith or in the invocation , unless we could also bring them in to be his fellow-sharers in the lordship ; for because men have faith in god as lord over all , and as rich unto all that call upon him , that is , because they believe in his almighty power and in his all-saving mercy , therefore it is that they make their prayers unto him : and since they cannot believe in the saints as such almighty and all-saving lords , they may not call upon them , or pray unto them ; suo modo credere , will not serve the turn , it must be omni modo for why not as well say , i may have a saint or angel after some sort for my god , though god himself hath said , thou shalt have no other gods but me , as say , i may after some sort believe in a saint or angel , since the text saith plainly , have faith in god , mar. . . and again , abraham believed god , & it was counted to him for righteousness , rom. . . and again , to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness , rom. . . can any saint or angel justifie a sinner ? and why should i have faith in him , if i cannot have justistcation from him ? and again , abraham was strong in faith , giving glory to god , rom. . . ought any saint or angel to have that glory which is proper only to god ? and what glory is proper only to god , but for a man to believe in him , as the first truth , and to put his whole trust in him , as the chiefest good ? we must degrade faith , and suffer it no longer to be a theological vertue , if it may have any other but only god for its object ; and the like also may be said of prayer ; we must deny that to be an elicite act of the understanding apprehending gods infinity , and make it only a little lip-labour , before we can bring it down so low as to befit a saint or angel ; for mental prayer , which is only in the heart , ( without which the verbal is no more then an empty sound ) is in vain offered up to any but only to him that is the searcher of hearts : and he that saith , give me thy heart , hath not said , give another thy tongue , when it expresseth the elevation or lifting up of thy heart : sancte petre miserere mei , salva me , aperi mihi aditum coeli ; and that prayer to the blessed virgin , tu nos ab hoste protege , & hora mortis suscipe , ( and the like ) if spoken only in the heart , are spoken surely in vain , for they know not our hearts , and are moreover spoken in sin , because they know them not . so the very sense of the prayer is wicked , because it supposeth a man a god ; and how then can any divine excuse the words from wickedness , whereby alone we are able to judge of the sense ? yet bellarmine hath found out an excuse for them , saying , non agitur de verbis , sed de sensu verborum ; nam quantum ad verba , licet dicere sancte petre miserere mei , salva me ; item , da mihi sanitatem corporis , da patientiam , &c. dummodo intelligamus salva me & miserere mei , orando pro me , da mihi hoc & illud tuis precibus & meritis , ( lib. . de beatitudine sanctorum , cap. . ) 't is no matter for the words of the prayers , so as the sense be right ; for in words we may say , o saint peter , have mercy upon me and save me , as long as our meaning is , save me and have mercy upon me by praying for me , or , o saint peter give me health or patience , &c. as long as our meaning is , give it me by thy prayers and merits ▪ if this interpretation may be allowed to add new words , that we may make a new sense , farewell to aristotles book de interpretatione ; for only he that is the prolocutor , can be the interpreter ; we must overthrow the ground of all reason to make good sense out of bad words . conceptus sunt signa verum , verba conceptuum , is the first ground in logick , conceits or apprehensions are the expresses of things , as words are of conceits or apprehensions : take away this ground , and take away the use of all logick , and consequently the exercise of reason : for if a mans speech be other then his meaning , how shall another understand him ? if his meaning be other then the thing , how shall he understand himself ? nay we must overthrow the ground of all religion ▪ as far as 't is expressed in words , to make hese and the like good prayers ; for religion , as far as 't is expressed in words , is regulated by the third commandment , that bids us not take the name of the lord our god in vain , in the manner of our speaking , meddles not with our thinking , or with our meaning ; so that if the manner of our speaking be faulty when we pray , we do take the name of god in vain , or there is no obligation , there can be no violation of the third commandment : who can meet with such elusions as these in matters of religion , and not be moved out of the zeal of godliness to exclaim with the prophet , hear ye now , o house , not of david , but of goliah , is it a small thing for you to weary men , but will you weary my god also ? isa . . . is it not enough and too much , that ye teach us to equivocate with men , but will ye also teach us to equivocate with our god ? will ye at the same time maintain a liturgie , and set up a directory ; a liturgie in words , but a directory in sense ? your liturgie is , o saint mary , o saint peter , give me health and salvation ; but your directory is , o lord help me , o lord save me ; or is this catholick in you , to have your directory better then your liturgie ? your meaning better then your words ? your intention better then your expression ? or is it fitting if it were possible , for men to say in words , and unsay in sense the same things , especially in their prayers , and not palpably collude with god and men ? and what have we done else but reformed that in words , which you your selves do reform in sense ? and why then do you so uncessantly revile , so unconscionably oppose our reformation ? is it not affected atheism not to reform what is really superstitious , as it is abominable blasphemie to call that superstition which is indeed true religion ? may any christian abjure and renounce such prayers , as the spirit of god hath taught , and the son of god doth assist , without abjuring and renouncing god himself ? is not this indeed the most dreadful and most formidable kind of abjuration that ever was , to abjure the intercession of god the son , and the communion of god the holy ghost ? or is it lawful to deal with a true christian form of prayer , as the jews did with christ , who when pilate said , why , what evil hath he done ? cryed out so much the more exceedingly , crucifie him , mar. . . we dare not think of wishing an interdict upon religion ; for that is to crucifie christ ; but we are bound to wish an interdict upon idolatry and blasphemy ; for that is to crucifie the two thieves , which rob god of his honour , and gods church of her truth and peace ; for i ask seriously of any christian and conscientious divine , who cares either for christianity or for conscience , may we blaspheme god with our mouthes , and say , that we honour him in our hearts , and think thereby to excuse our blasphemie ? may we invocate the creature as the creator , in our prayers , and say , we mean the creator , and think thereby to excuse our idolatry ? doth it not indeed concern our religion to be truly christian in words as well as in sense , that if there came in one unlearned , he may be convinced of all , he may be judged of all , and falling down on his face , may worship god ? cor. . , . and not worship the saints in word , and say , he worships god in sense : this is the unhappiness of those who are obliged to a superstitious form of publick worship ; if they mean as they speak , they are guilty of idolatry and of blasphemie ; if they do not mean as they speak , they are guilty of falsness and of hypocrisie : so necessary was it for our church to reform the liturgie in those prayers which were directed to the saints instead of god ▪ and so happy are we ( if at least we know our own happiness ) who do enjoy the benefit of that reformation . for surely it is no more lawful to honour him as god who is not god , then it is not to honour him as god , who is so : 't is one proof of the deity of the holy ghost that he hath a temple , cor. . . and since the worship is greater then the temple , how shall we worship any that is not god ? franciscus davidis was justly condemned for denying the divinity of christ , because he denyed his invocation ; and how then can we bestow invocation upon the saints , and not acknowledge their divinity ? doubtless , though they are gods nearest and dearest friends , yet such honour ( to them ) is too great to be due ; and since it is not due , because they are his friends , we may be sure it is not acceptable ; so that if there were no other argument but this alone , to prove that the saints do not hear them that pray , this were enough to prove it , that they do not openly reject and reprove their prayers ; for else without doubt they would say now , as the angel did heretofore , see thou do it not , for i am thy fellow-servant ; worship god , rev. . . & . . the reason is plain and undenyable , for i am thy fellow-servant , and must exclude saints and angels both alike out of our liturgies . thus doth justine martyr describe the worship which was professed and practised by the primitive christians , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; apol. . we worship god the creator of the universe in the first , and his son in the second place , and his prophetical spirit in the third ; no mention at all of saints or angels to be worshipped in any place ; much less to come in before the holy ghost , as by a false comma upon the same authors words , not two leaves before , bellarmine would prove the angels were antiently worshipped ; the words are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we reverence and worship the true god , and his son , which came from him , and taught us these things , and the host of the good angels , and also the prophetical spirit ; the meaning of the martyr is this , that they worshipped god the father , son , and holy ghost ; only he describes the son more at large , as one who had revealed his fathers will , and made known the hoast of angels amongst other his revelations ; but the jesuite by a comma parting the hoast of angels , from the things revealed , reckons them up as things worshipped , which comma we may not allow , ( though it be now in the paris edition . ) first because it is absolutely against the fore-cited place , which saith , the holy ghost was worshipped in the third place , viz. with the father and the son , whereas if the angels may step in before him , he must be contented with the fourth place . secondly , because it is an article of our christian faith , that the vnity in trinity , and trinity in vnity is to be worshipped : but if the angels may step in before the holy ghost , we must say , not the trinity in vnity , but the quaternity in community is to be worshipped . thirdly , because this exposition supposeth the blessed martyr to prefer the angels before , if not above god the holy ghost , which were to expunge him out of the catalogue of the fathers , and leave him among the grossest hereticks ; whereas on the contrary , he is so far from asserting the worship of angels , that in his dialogue with trypho the jew , he proves the angel which appeared to lot was indeed the son of god , because lot worshipped him ; which proof had been nothing worth , had he thought it lawful to worship angels . . because the greek text will not bear this comma , without some confusion in the words , and more in the sense , which the latine interpreter well observing , hath thus rendred the place , verum hunc ipsum ( so deum patrem ) & qui ab eo venit , atque iste nos & bonorum angelorum exercitum docuit , filium & spiritum propheticum colimus & adoramus . fifthly , if the comma should be allowed , yet would it not justifie bellarmines conclusion , for he maketh this inference from it , that some kind of worship greater then civil , less then divine , is due to angels ; whereas if they be indeed to be worshipped by vertue of this quotation , they have equal worship with god the father and the son , and they must have it before god the holy ghost . i will not here insist upon arguments from the uncertainty of this worship , because i meet with too too many from the impiety of it : 't is uncertain whether all that are cannonized are saints : wherefore it may be imprudent , but t is certain they are not gods : wherefore it must be impious to offer up our prayers unto them ; for that is a spiritual sacrifice which is due only unto god : haec est christiana religio ut colatur unus deus , quia non facit animan● beatam nisi unus deus , saith saint augustine , ( tract . . in evang. johan . ) this is the christian religion that we worship one god , because none can make the soul blessed but only god ; none else made the soul but only god , therefore none else may have the homage of the soul ; none else can make the soul blessed , therefore to none else should be the desire of the soul : so saith the prophet isaiah , o lord , we have waited for thee , the desire of our soul is to thy name , and to the remembrance of thee ; with my soul have i desired thee in the night , yea , with my spirit within me will i seek thee early , isa . . , . till i can ( in my prayers ) have too much desire of my soul for thee , i may not bestow the least part of that desire away from thee : all the desire of my soul is to thy name and to the remembrance of thee , yet can i not glorifie thy name as i ought , nor remember thee as i would ; yea though with my soul i have desired thee in the night , and with my spirit within me i seek thee early , yet have i not so great desires in my soul , as i have defects in my desires ; all the desire of my soul and of my spirit is too little for my god ; i have none to spare for any else , and if i had , yet might i not give it , unless i had something greater then it , to give unto my god ▪ this is the sin which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitas judicata vel judicantis , digna quae à judicibus puniatur ; an iniquity to be punished by the judge ; for a man to give that honour to the creature which is due only to the creator : for it is in effect to deny the god that is above ; for i should have denyed the god that is above , iob . . the earnest longings of my soul to converse with god in the actions of holy religion , are the best preparative for my soul to converse with him in the fruition of a blessed immortality ; my religion must reach him , or his blessedness will not reach me : t is not conversing with saints or angels can give my soul a true gust of eternal blessedness , and much less a happy enjoyment of it : i should be loth to mispend my time upon so barren , so unfruitful a religion , and much less to hazard my eternity upon it : the heathen philosopher hierocles could say , it was the work of wisdom to make a god out of a man as far as was possible , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ] the christian divine may not say less of religion , which is the only true wisdom ; t is its work to transform a man into god ; uniting the understanding to him by faith and contemplation , uniting the will to him by charity and affection ; thus saith the apostle , we all with open face beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord , cor. . . in which words are briefly described both the work of religion , and the power of it : the work of religion , is , with open face to behold , as in a glass , the glory of the lord ; for the soul cannot well fix its eye , ( and much less its love ) upon any inferiour glory ; the power of religion is to change us into the same image of the lord , from glory to glory , even as by the spirit of the lord ; for it is only the love and the spirit of the lord which can change the soul from glory to glory ; the love of the lord working that change formally , the spirit of the lord working that change efficiently upon the soul , from glory to glory , that is , from the glory of religion , to the glory of fruition ; from the glory of holiness , to the glory of happiness ; from the glory of knowing and loving god , to the glory of possessing and enjoying him : this being the work of religion , to behold the glory of the lord , i dare look on nothing as religion which doth not that work : this being the power of religion , to change the soul into that glory , i dare not be of that religion which hath not that power ; let those that please behold the glory of the creature , instead of the creator , they will not find it sufficient to content , much less to change their souls ; i desire a religion which may change me into the image of the lord ; and sure i am that religion must teach me to behold his face , which will change me into his image ; for no other can have the assistance of his spirit , and therefore no other can have the power to work this change . this is the great blessing i have received from god by this his now distressed church , that i have been called to the verity of his religion ; nor do i see how i can thankfully embrace , and dutifully obey this call , but only by persisting in the vnity of her communion ; such a communion as joyns me with the saints , ( whether they be angels or men , in the manner of my worshipping ) not as joyns the saints or angels with god in the equality of worshp : the pater noster as it was used heretofore in the private devotions of english papists , allowed not this practice ; for therein this was the first petition , hallowed be thy name among men on earth , as it is among angels in heaven ; the second this , o father , let thy kingdom come , and reign among us men on earth , as thou reignest among thy angels in heaven ; the third this , make us to fulfill thy will here on earth , as thy angels do in heaven : now prayer being the actual hallowing of gods name , the exercising of his kingdom , the fulfilling of his will , must be directed only unto god , unless we will plainly thwart these three petitions , and resolve to do these three duties otherwise then the angels do in heaven ; for without doubt they fix their contemplation only on god , and place their fruition only in him : and so doth our church in all her prayers , first teaching us to contemplate god as the first truth , that we may pray with knowledge and understanding ; then to enjoy him as the chiefest good , that we may pray with zeal and affection : ex . gr . o god from whom all holy desires , all good counsels , and all just works do proceed ; there 's the contemplation of god to enlighten the understanding ; give unto thy servants that peace which this world cannot give , that both our hearts may be set to obey thy commandments , and also that by thee we being defended from the fear of our enemies , may pass our time in rest and quietness ; there 's the fruition of god to inflame the will and affections : the soul cannot have this fruition without having that contemplation ; and therefore they who teach and enjoyn prayers to any but to god , are in truth injurious to the very contentation , and much more to the salvation of souls . sect . iv. that the communion of the church of england obligeth those in conscience , who are members of that church , to retain it ; and not to reject it , much less to renounce it : by no less then five commandments of the decalogue . it having been declared that the communion of the church of england is founded in the truth of religion , it cannot be reasonably denyed but that even her enemies are bound to her internal , and much more her sons are bound to her external communion : and that both are also bound in conscience , because religion will not be contented with a lesser obligation : the doctrine being from god which we profess , and the devotion being from god which we practise ; all christians that live at never so great a distance from us , are bound to believe our doctrine , and to love our devotion , and that 's enough to constitute an internal communion ; but those christians who live amongst us , are also bound to profess our doctrine , and to practise our devotion , and consequently are not only obliged to our internal , but also to our external communion : and this obligation is so great as to reach the very conscience , and so strong as to bind it ; for where religion binds the conscience by vertue of the three first commandments , there communion must needs bind the conscience by vertue of the fourth commandment ; that not only every man in private , but also all men in publick may glorifie god in heart , and body , and words , and works ; this being the undoubted end for which god instituted the sabbath , and therefore the undoubted duty which belongs to its institution . and this would god have the meanest of his people know and practise , and accordingly put the psalms concerning it into an alphabetical method , that they might be the more diligently observed , and the more easily remembred by all the jews : as for example , the . psalm is written alphabetically , the whole argument whereof is nothing else , but the praise of god for his works of creation , preservation , redemption , and teacheth us to praise him not only privately in our own houses , but also publickly in his , for so it is said , ver . . i will give thanks unto the lord with my whole heart , secretly among the faithful , ( that is according to the duty of religion in the three first commandments , ) and in the congregation ( that is openly among the faithful , according to the duty of communion in the fourth commandment : ) so also the hundred forty and fifth is written alphabetically , which is so properly a psalm of praise , that the title of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tehillah , laus , because it is nothing else but the praise of god : whence the jews called him a son of the world to come , who did every day say this psalm not only with his mouth , but also with his heart ; and this psalm is not contented with private praises , i will magnifie thee o god my king , and i will praise thy name for ever and ever , ver . . but requireth also publick praises , so that men shall speak of the might of thy marvellous acts , ver . . and all thy works praise thee o lord , and thy saints give thanks unto thee , ver . . the private praise is according to the duty of religion in the three first ; the publick praise is according to the duty of communion in the fourth commandment . wherefore since the fourth commandment presupposeth the three former in its observation , it can do no less then presuppose them also in its obligation , so that a true and right publick worship of almighty god obligeth all to come who are called to it , by no less then four of gods own commandments ; and we may be sure that our blessed saviour who will condemn us at the last day or our wilfull omissions of any one commandment belonging to the second , will much more condemn us for our wilful omissions of all the commandments belonging to the first table : if he will say , depart ye cursed into everlasting fire , because ye gave me no meat , ye gave me no drink , then much more because ye gave me no honour , ye gave me no praise : if because ye took me not into your houses , then much more because ye took me not into your hearts ; if because ye cloathed me not , then much more because ye glorified me not ; if because ye visited me not in the prison , then much more because ye visited me not in the temple ; thus we have as much obligation upon the conscience as can be from the first table of the decalogue , to keep communion with our church in the publick worship of god , because she inviteth us to nothing but what is our indisputable and indispensable duty towards god , even to profess our belief in him , our fear of him , our love to him , with all our heart , with all our mind , and with all our soul , and to practice what we profess by giving him thanks , by calling upon him , by honouring his holy name and his word , and by serving him truly all the days of our life ; and we have also as much obligation upon the conscience as well can be from the second table of the decalogue , to keep communion with our church in the same publick worship of almighty god : i speak of such obligations as arise from the order and relation of man to his neighbour , which all flow from the fifth commandment , whereby every man is obliged to submit himself to those spiritual , pastors and guides which god hath set over him , and much more when they all agree in one , which we call the authority of this our church : then obedite praepositis vestris , obey them that have the guide or rule you , and submit your selves , ( heb. . . ) obligeth most certainly to an undeniable ; and were not this age given to question every thing but its own inventions , i would also have said to an unquestionable obedience . and this obligation which binds us to our spiritual pastors and guides , hath not lost its force and vertue , though we may think we have lost our church ; first because of the authority which the church hath to bind us ; secondly because of the duty to which we are bound . first , because of the authority which the church hath to bind us , since god hath committed us to her charge ; for christ taught as one having authority , mat. . . so doth his church : he taught as one having authority from god ; she teacheth as one having authority from christ . t is not matter of custome or of conveniency , that the church doth teach , and we do learn , but matter of command and of conscience ; therefore saith saint paul to titus , these things speak ; and exhort , and rebuke with all authority , tit. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum omnis imperio , with all power and command ; for as prudence hath three acts , consiliari , judicare , praecipere , to consult , to judge , and to command ; so hath the church which god hath appointed as an external prudence to guide and govern us in the exercise of religion ; t is not enough for her to advise , and to judge , but she must also command in the name of god ; and this is beza his own gloss upon the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cum omni imperio , id est , cum autoritate summa tanquam dei legatus , nequesuo sed illius nomine agens omnia ; itaque adiecit , nemo te despiciat ; quibus verbis grex potius videtur à paulo , quam pastor ipse , officii admoneri ; with all power and command , that is , with the highest authority , as gods legate , saying and doing nothing in his own , but all in gods name ; and therefore he addeth , let no man despiso thee ; by which words the apostle seems not to admonish the priests , but the people of their duty ; so beza ; and most truly ; for to say in relation to the priest , that hath nothing but prayers and tears for his defence , let no man despise thee , were the ready way to make him most despicable ; but to say it in relation to the people ( to those who have a great number to countenance any insolency , and as great a power to continue it ) and to say it in the name of god , is to say that , which if it doth not make the people tractable , will certainly make them inexcusable : and this saint paul saith so frequently , that we are bound to look upon it as his common dialect ; and therefore as our own special duty . i will instance only in that text , which as it allows the necessity of ecclesiastical discipline , so it allayes the severity of it , ( for these times though they most shew the want or necessity of church government , yet will they least endure the severity of the same : ) and that text is in the second epistle to the thessalonians , the third chapter , . and . verses ; and if any men obey not our word by this epistle , note that man , and have no company with him , that he may be ashamed ; yet count him not as an enemy , but admonish him as a brother . t is without all doubt , and therefore should be without all dispute , that these words were not written occasionally but âoctrinally , and consequently contain in them such a precept as now at this time concerns us no less then it did at that time concern the thessalonians ; and our church is no less intrusted with this precept then theirs was , and as much bound to execute this command of observing , admonishing & avoiding such as obey not the apostles word or doctrine , whether by his own epistles , or by the churches sermons : whether by his writing , or by her speaking ; whether by his hand , or by her mouth ; what remains then , if i obey not , but wilfully persist in disobeying the apostles doctrine taught me by this church which god hath set over me , but that i look upon my self as one excommunicated by this canon of the holy ghost , and consequently as one whose sins are bound and retained in heaven , though possibly not so much as taken notice of here on earth ; and therefore i have great reason to fear , that sentence which a bishop of this church hath recorded upon this very text , though now i see no visible judge to pronounce it , in nomine dei , &c. in the name of the living god and of jesus christ before whom i stand , and before whom all flesh shall appear , by the authority of his word , and by the power of the holy ghost , i divide thee from the fellowship of the gospel , and declare that thou art no more a member of the body of christ : thy name is put out of the book of life ; thou hast no part in the life to come ; thou art not in christ , and christ is departed from thee ; i deliver thee to satan the prince of darkness , thy reward shall be in the lake that burneth with fire and brimstone ; thou shalt starve and wither and not abide ; the grace of god is taken out of thy heart ; the face of the lord is against all them that do evil , they shall not taste of his mercy : ( bishop jewel in his commentary , on thes . . ) this is a sentence that i have reason to fear , if i be disobedient to the doctrine , and bid defiance to the worship of almighty god , which i have learned in this church . for rather then the synagogue of satan shall be confounded with the church of god , christ himself will re-assume that power , which he hath given to his ministers ; he will become the judge , rather then obstinate sinners shall want the sentence of condemnation : nay it is to be feared that he is become the judge already , and hath moreover ratified his own sentence ; for surely men are divided from the fellowship of the gospel , christ is departed from them , and the grace of god is taken out of their hearts , when they altogether delight in divisions , and are as children tossed to and fro , and carried about with every wind of doctrine , nay , carried away with all deceivableness of unrighteousnesness , because they received not the love of the truth , that they might be saved ; and indeed men are first generally carried away by the deceivableness of unrighteousness , and after that by the deceivableness of untruth ; the deceivableness of unrighteousness will not let them receive the love of the truth , and then the deceivableness of untruth will not let them retein the doctrine of it ; as it follows , for this cause god shall send them strong delusions , that they should believe a lye , that they all might be damned who believed not the truth , but had pleasure in unrighteousness , thes . . , . they first have pleasure in unrighteousness and will not believe the truth , and from thence proceed to have pleasure in untruth , that they may defend and maintain their unrighteousness ; first , they will not give themselves to believe the truth : then god gives them to belielieve a lye ; first , they contemn those whom god hath sent , then god sends them strong delusions ; first they believe not the truth , because they have pleasure in their sins ; then they believe a lye , that they may perish in their sins . o the unspeakable mercy of god who hath given us this warning , to day if you will hear his voice , harden not your hearts ; o the impartial justice of god , who hath given us this doom , that if we hear not his voice to day , we shall harden our hearts to morrow : let us consider how the primitive christians obeyed their spiritual guides , and we shall never want the method , and much less lose the zeal of our obedience ; we will never let it be said that we have lived so many years to understand our religion , & now mean to live the rest of our dayes to abandon it , alwayes remembring that heavenly contemplation of the angelical doctor , ratio aeternitatis consequitur immutabilitatem , sicut ratio temporis consequitur motum ; ( par . qu. . art . . ) eternity is founded upon unchangeableness , as time is founded upon change : therefore we cannot lay a greater reproach upon religion , then to think or to shew it changeable : as if it rather belonged to time , then to eternity : secondly , this obligation which binds us to our spiritual pastors and guides , hath not lost its force of binding us , because of the duty to which we are bound , which is the publick practice of religion : a duty which we cannot perform without the direction of the church , ( for without that , when we come together , every one will have a psalm , a doctrine , a tongue , a revelation , an interpretation , cor. ▪ . ) & yet a duty which we cannot wilfully neglect , without the danger , if not the damnation of our souls : for this comes neer that damnable sin of spiritual slothfulness , which regards not communion with god , and he that regards not communion with god here , how can he hope for the fruition of god hereafter ? t is the common course of men now to say , are not abana and pharphar , rivers of damascus , better then all the waters of israel ? may i not wash in them aud be clean ? but they consider not , that the way to follow naaman in his wrath , is to out goe him in his leprosie , and that those heathens who gave him the contrary advice , have in that , given judgement against such christians , my father , if the prophet had bid thee do some great thing , wouldest thou not have done it ? how much rather then , when he saith unto thee wash and be clean ? t is little less then madness to spend those precious minutes in cavilling disputations , which would be much better spent in soul-saving devotions : for after once cain had expostulated with god , saying , am i my brothers keeper ? gen. . . he staid not long in his presence ; for so it is written , ver . . and cain went out from the presence of the lord : what is it for a man to cavil at religion , instead of practising it , but to expostulate with god , as if he could quit that score by his objection , which he is bound to pay by his obedience ? or as if it were for his advantage , to be quarrelling with his creditor , whilst he should be saying forgive us our debts ? will he indeed not be so holy as to delight in the presence of gods grace , and shall he be so happy as to delight in the presence of his glory ? is it our misery that we cannot be sufficiently joyful in the lord , and shall it also be our sin that we will needs be angry with him ? tristitia de bono spirituali est peccatum prepinquum odio deo , saith the casuist , to be sorry for the overture of any spiritual good , is a sin that comes neer the hatred of god , and therefore to be maliciously bent against such a good must needs be to hate him ; this consideration may stop the mouths , if not wound the hearts of those who make it their work to revile such heavenly prayers as cannot be received with too much admiration , nor repeated with too much devotion ; for this is little other then to revile god and his church in one and the same breath : to revile god in his religion , and to revile gods church in her communion ; whether a man think himself so perfect as to need no spiritual guide to take care of him , or think his church so imperfect as to seek for his spiritual guide from some other place , the case is all one as to the contempt , though very different as to the cause of it ; for the church calling him to the practice of those duties which are truly christian , in the name and by the authority of christ , t is not his cavilling against his mother on earth , can dispense with his undutifulness against her , and much less against his father in heaven . if god be rightly invocated and adored , and his name truly glorified according to the duties of religion , he is no less then a separatist from god , who refuseth to joyn in that invocation , adoration and glorification , according to the duty of communion : for neither can an erroneous cnnscie●ce excuse him in point of religion , nor an erroneous conceit excuse him in point of communion . first , an erroneous conscience cannot excuse him in point of religion ; for an erroneous conscience cannot absolve or discharge any man from doing his bounden duty to god , and therefore not from invocating , adoring and glorifying his holy name : since it is unjust that errour should be a priviledge , and impossible that a mans conscience should be above gods command : but here are no less then three of gods commandments that oblige him to the duties of religion . secondly , an ereoneous conceit cannot excuse him in point of communion ; for an erroneous conceit hath much less power then an erroneous conscience , to excuse him for disobeying gods command ; and here are no less then two of gods commandments that oblige him to the duty of communion , to wit , the fourth , because the communion concerns gods publick worship ; and the fift , because the publick worship is commanded by publick authority ; for the communion being indeed with the eternal son of god , ( as it must be since the religion is truly from him , in all its performances of invocation , adoration , and administration ) t is not his thinking , or any mans saying , that he may not communicate with hereticks or schismaticks , can excuse him for not communicating with his brethren , and much less with his saviour , whose communion is ever to be desired with great earnestness , and never to be deserted , without great shame , and greater sin : according to that excellent exhortation of our church , but when you depart , i beseech you ponder with your selves , from whomye depart ; ye depart from the lords table , ye depart from your brethren , and from the banquet of most heavenly food ; what greater sin then to depart from the lords heavenly table and food ? what greater shame then to depart from your own brethren , and to be able to give no conscientious reason of your departure ? to depart from the lord in his religion , is against the three first commandments ; to depart from your brethren in their communion with the lord , is against the fourth , and with his church is against the fift commandment ; is it not then unfound and unsafe to alledge the fift commandment for the apparent breach of it self , and also of the other four ? and yet even that commandment is unduely alledged for your departure : for besides that such an allegation of it denyeth paternal authority where god hath given it , and which certainly doth oblige you , and supposeth paternal authority where god hath not given it , and which cannot oblige you , there is also a supposal of such an authority as god cannot give ; for god cannot deny himself , and therefore he cannot given an authority to his church against himself , but only for himself ; and consequently not against religion , but only for religion : this is all the authority saint paul claimeth , the lord hath given us authority for edification , not for destruction , cor. . . nay more , this is all the authority the church can claim , and that in the judgement of aquinas himself , quum potestas praelati spiritualis , qui non est dominus sed dispensator , in aedificationem s●t data , & non in destructionem , ut patet . ad cor. . sicut praelatus non potest imperare ea quae secundum se deo displicent , sc . peccata : it a non potest prohibere ea quae secundum se deo placent , sc . virtutis opera : ( ae . quest . . art . . ad secundum ) when the power of a spiritual prelate , who is not a lord , but only a dispencer of the word and sacraments , is given for edification , and not for destruction , as it is manifest cor. . even as a prelate cannot command those things which in themselves are displeasing to god , to wit , the committing of any sin : so he cannot forbid those things which in themselves are pleasing unto god , to wit , the working of any vertue ; how much less can he forbid the works of many vertues together , by forbidding the exercise of true religion ? therefore let me alwaies give an ear to the holy prophets exhortation , o praise the lord with me , and let us magnifie his name together , psal . . . for where god is praised and magnified in the religion , i am very strictly bound to joyn my self in the communion ; nay more , let me alwaies give my heart to the holy prophets resolution , i was glad when they said unto me , we will go into the house of the lord , psal . . . where god calleth to the practice of godliness , t is not for another to say to me , you shall not go , nor for me to say to my self , i will not : for i must be glad of the call , and much more of the practice . now christ the eternal son of god calleth us to the practice of the true christian religion three several waies ; by his word , by his example , and by his communion ; by his word , for he commandeth us to perform all the duties of religion ; by his example , for himself whiles he was upon earth , did perform them : and by his communion , for now he is in heaven , he recommendeth to his father all our religious performances , so making intercession to god for us , as also with us : how shall i answer him at the last day , if i neglect his word , if i reject his example , if i renounce his communion ? his word pierceth mine ear , his example pierceth mine eye , but his communion pierceth my heart : his word and his example pierce my sense , but his communion pierceth my soul : for if it were said of sauls messengers , ( nay of saul himself ) when they saw the company of the prophets prophecying , and samuel standing as appointed over them , that the spirit of god was upon them , and they also prophesied , sam. . . then surely when i see a company of christians praying , and christ himself standing as appointed over them , ( for so himself hath avowed , where two or three are gathered together in my name , there am i in the midst of them , mat. . . ) if the spirit of god be in me , i will also pray with them ; and it must be some evil spirit in me , that makes me either reject or renounce their prayers . for if there be indeed the communion of saints saying unto me , we will go into the house of the lord , i am bound to have the affection which is due to that communion , and say , i was glad when they said unto me , we will go : for this indefinite particle when , not defining one set time , will suffer me to exclude no time : t is like a general commission , which not prescribing what day to do the business , leaves it to be done any day , and to neglect no opportunity of doing it : indefinitum in materià necessarià aequipollet universali , when the duty it self is absolutely necessary , though it be set down as indifinite , yet we must look upon it as universal ; for though the casuists do tell us concerning affirmative precepts , ligant semper sed non ad semper , that they bind us at all times , but not to all times ▪ yet we must understand their meaning only of our actual exercise and performance of those duties ; not of our habitual disposition and desire to perform them ; for there is not one minute of our life , wherein we are not bound to be in a disposition and desire of serving god : and thus doth solomon jarchi expound the prophets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shamacti , laetatus sum , i was glad ; i did hear ( saith he ) the sons of men , saying , when will this david die , that his son solomon may succeed , and build the temple , that so we may go to the house of the lord ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaani shomeach ; and i was very glad to hear them say so . thus ( saith he ) david preferred gods service before his life ; and so will every man who knoweth he hath such a religion , as if he rightly follow it , will bring him to salvation ; aben ezra goes further in his gloss , and saith , that all the people of israel was of davids mind , and that every one of them did say as well as he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i was glad when they said unto me , we will go into the house of the lord ; why should we christians have a worse zeal , upon better hopes ? for he that will not be glad when others say unto him , we will go into the house of the lord , may live to be sorry , that there is not a house of god for him to go to . but o thou who camest to give light to them that sit in darkness and in the shadow of death , remove not the candlestick away from us , because we have neglected and abused the light of grace ; but let the priests of the lord still serve the lord between the porch and the altar , weeping and saying , be favourable o lord , be favourable unto thy people , let not thine heritage be brought to such confusion , lest the heathen be lords thereof : wherefore should they say among the heathen , where is now their god ? and let us thy undutiful , unthankful , unworthy people , still enjoy the inestimable freedom of thy gospel , publick communions in thy church , and publick prayers and praises in thy name ; heal our back-slidings , and repair those great and wide breaches which we have lately made , in our piety , in our fidelity , and in our charity ; and amidst the many inconstancies , and many more impieties of this wicked world , make thine own sheep still hear thy voice , and thine own people still secure and glad in thee ; that ( notwithstanding all obstacles and oppositions ) they shall yet more and more worthily praise and adore thy most holy and reverend name among the faithful in this life , and in the great congregation of saints and angels in the life to come ; being all of us joyned , now in affection , hereafter in possession , with that heavenly consort , and holy communion , which is alwaies saying hallelujah , salvation , and glory , and honour , and power unto the lord our god ; father , son , and holy ghost , world without end , amen . una est in trepida mihi re medicina , jehovae cor patrium , os verax , omnipotensque manus . finis . deo trinuni gloria in aeternum . the heads and substance of a discourse; first private, and afterwards publike; held in axbridge, in the county of somerset, about the th of march, . between iohn smith of badgworth, and charls carlile of bitsham, &c. on the one part; and thomas collier of westbury on the other. things they are of weight and highest concernment. / published by the said tho. collier of westbury. collier, thomas, fl. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing s thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ], :e [ ]) the heads and substance of a discourse; first private, and afterwards publike; held in axbridge, in the county of somerset, about the th of march, . between iohn smith of badgworth, and charls carlile of bitsham, &c. on the one part; and thomas collier of westbury on the other. things they are of weight and highest concernment. / published by the said tho. collier of westbury. collier, thomas, fl. . smith, john, of badgworth. carlile, charles. [ ], p. printed for giles calvert, at the black spred-eagle at the west end of pauls, london : . annotation on thomason copy: "aprill. .". reproductions of the original in the british library. appears at thomason tracts reels and . eng christianity -- essence, genius, nature -- early works to . christianity -- creeds -- early works to . a r (thomason e _ ). civilwar no the heads and substance of a discourse;: first private, and afterwards publike; held in axbridge, in the county of somerset, about the th collier, thomas c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion the heads and substance of a discovrse ; first private , and afterwards publike ; held in axbridge , in the county of somerset , about the th of march , . between iohn smith of badgworth , and charls carlile of bitsham , &c. on the one part ; and thomas collier of westbury on the other . things they are of weight and highest concernment . published by the said tho. collier of westbury . john . . and this is life eternal , that they know thee the only true god , and jesus christ whom thou hast sent . cor. . . and this is that wisdom , and that knowledge , which none of the princes of the world knew : for had they known it , they would not have crucified the lord of glory . london , printed for giles calvert , at the black spred-eagle at the west end of pauls . . to the right honourable the supreme authority of this nation , the high court of parliament . and to the right honourable the council of state . right honourable , it possibly may by some be accounted too much boldness for me , who am indeed the least of all saints , to present this ensuing discourse unto your honours it s not the apprehension that i have of any worth that is in my self ; let me be abased , so truth be exalted ; but the reasons drawing me unto it , are , first those unchristian like , and indeed inhumane like reproaches and falshoods i received from them , both before , at , and since the discourse . secondly , that ability which god hath given ( i trust i may say without flattery or folly to many of your honours ) to judge of things that differ . . that power likewise which resides in you of restraining and punishing those who are declared enemies to the lord jesus , the peace of his people , and the nation . well ; if you thus be a sanctuary to the saints , and maintainers of the interest of the son of righteousness , in the world , which is righteousness and holiness ; the takers off of yokes and burdens from the people , that so they may , as the lord speaks of his people in another case , fear you for your goodness in the latter and , then shall thy light break forth as the morning , and thine health shall spring forth speedily , and thy righteousness shall go before thee , and the glory of the lord shall gather thee up , esay . . so prayes he , who is your honours to serve in the lord jesus , tho. collier . the heads and substance of the discourse , are as followeth . the particulars they swore to , are these following . . he denied jesus christ to be the eternal son of god . . he denyed a local heaven . . he denyed the equality of the son with the father . . he denyed that jesus christ by his death upon the cross did satisfie divine justice . . he denyed the trinity . . he affirmed that the saints are the sons of god in the same manner as christ himself . . he affirmed that the divine essence was communicated to the saints . . he affirmed that the bodies of the saints should be turned into spirits . . he affirmed that the moral law was abrogated . to four of these particulars they swore false , and after acknowledged it ; taking up the argument as it was at first truly stated , thus , . he denyed jesus christ to be the son of god by an eternal generation . . he denyed the equality of the son with the father as they hold it forth . . he denyed a trinity of persons in the godhead . . he affirmed that the moral law , as a ministration in the hands of moses , was abrogated and done away to believers . but to the first in order . . he denyed jesus christ to be the son of god by an eternal generation . that which they undertook to maintain in this particular was , the eternal generation of the son by the father in the godhead , which was and is by me denyed ; the scripture they had at first to prove it , was that in the common-prayer book , in athanasius creed : that he was very god of very god , begotten before all worlds ; i denyed that to be scripture ; they affirmed it to be in the scripture ; i told them i knew no such scripture , and desired them to look it ; they searched the scripture , turned their concordance , but could not find it ; i then told them where they might find it ; but in the second meeting they produced these scriptures , john . . god so loved the world , that he gave his only begotten son ; and john . . john . . he sent his only begotten , that we might live , &c. and hence endeavoured to maintain this argument , that if christ was the only begotten , then he was eternally begotten , &c. that i denyed ; for he is not said to be begotten ▪ but as in the womb of the virgin , by the power of the most high . luke . and upon this accouut he is said to be the only begotten son of the father , because there was never any son so begotten ; they still pressed this argument ▪ that this begetting must of necessity be a begetting before all time : i answered them out of psal . . thou art my son , this day have i begotten thee , which is a begetting in time : they then fell to that in prov. . . before the mountains were setled , before the hils was i brought forth ; hence endeavouring to maintain an eternal begetting , which was denyed : bringing forth and begetting being not the same ; although after the flesh begetting precedes bringing forth ; yet in the divine mystery there is a bringing forth without begetting ; in conclusion i charged person smith with blasphemy and nonsence ; blasphemy in holding forth a generation in the godhead , which is proper only to the creature ; and nonsence in holding forth a generation in the godhead , the father begetting the son , and yet the son to be coeternal , and that it was him that indeed denyed the eternity of the son . i shall further declare my understanding in this mystery . christ as the son relating to the divine being , was and is that wisdom which was before the mountains and hils , viz. that wisdom , power , light , love , &c. which lay hid in silence in the father , and was the father before the creation , yet lay hid , viz. not made manifest to any creature ; but in the creation put forth and made manifest , as likewise in the preservation , but especially in the restauration and drawing up of souls into spiritual union & fellowship so manifest in the man christ jesus , john . , , . with verse . here is a bringing forth of that excellency which was in the father from eternity , into visible manifestation to the creation ; but last and specially to those made partakers of that birth from above , john . . so that that wisdom brought forth is not something begotten by the father , but the bringing forth of that word of wisdom and power which was before all beginning with god , in god , and is god : so that to conclude this particular , i neither did nor do deny the eternity of the son , but the generation as relating to the divine being . to the second . . he denyed a local heaven . in this i denyed heaven to be a particular limited place , i acknowledged that heaven must have some place ; for that which hath no place , hath no being ; but that as far as i know it s not a limited place ; that is , some place of glory above the firmament , as is imagined ; but that heaven relates rather to a condition of glory , then a place of glory ; and it s not the place but the condition which makes either heaven or hell . he viz. parson smith , proceeds to proof ; produces that of paul being in the third heaven , cor. . i asked him if he thought that paul was taken up above the starry firmament ; he answered yea , for he knew no other heaven : i answered , i knew another heaven , which christ speaks of , which is within , and doubtless this is the heaven the apostle was in : the highest manifestations and injoyment of the lord , so high , that he knew not himself , whether in the body , or out of the body ; that this is the truth , appears in that he is not speaking of being transported personally into such a high place as is imagined , for he is speaking of visions and revelations so high , heavenly and excellent , that he knew not whether he were in or out of the body . he produced steven , acts . , . who said , behold i see the heavens open , and the son of man standing at the right hand of god : i asked if he thought steven was so quick sighted as to see so many hundred thousand miles as they say it is : ( and it s very probable steven was in a house too ) and that i understood it to be the invisible glory of father and son manifest unto steven ; he answered , that it is said , he saw christ at the right hand of the father : i answered , its true ; but what understand you by right hand ? that is an expression rather to declare the glory of christ , then the place ; and that which i understood by right hand , was and is the enojoyment of the fathers love , of the fathers glory ; at his right hand are pleasures for evermore ; the apprehensions of wrath and anger is the left hand , &c. so that heaven which steven saw open , was the glorious opening and unfoldings of the father and son , whom to behold in love is life ; and then was a time for steven to see the heavenly glory of the father and son in a speciall manner when under such a trial for the profession of them . one parson fearn stands up , and prest parson smith to say something in confirmation of the point in hand for the satisfaction of the people , which put him the more to a stand ; then the said parson fearn produced that scripture , col. . . if ye be risen with christ , seek those things which are above , where christ sitteth at the right hand of god . i answered , that this scripture held forth no local , but a spiritual heaven ; for the heaven here is that into which saints are already risen into ; if risen with him , then above with him , beholding the glory of the son with the father , seeking things which are sutable to such a condition , until the son shall appear in his brightness ; then shall they appear with him in glory , verse . for they shall see him as he is , john . . they ask where heaven is , if not a particular place ? i answer , as in relation to god its every where , he being in all places , yet never out of the perfection of glory , therefore never out of heaven ; as in relation to the creature , it s every where , where the heavenly light and love is manifest , and the soul taken into union with it : he asked if i would bring heaven and hell together ? whether heaven was in hell ? i answered , yea , it is in hell ; you grant that god is in hell , then certainly heaven is there ; for god is never out of the heavenly glory ; farther , two persons may be in one place , the one in heaven the other in hell ; the one in the injoyment of love and grace , the other in the apprehension of wrath and anger ; experience declares the truth of this ; and thus may it be in another world to eternity , seeing its not the place , but the condition which makes the difference : again , heaven and hell , light and darkness , joy and sorrow , may be in one heart , yet the light still distinguished from the darkness , hell and heaven distinguished , and at a distance each from other . vnto the third . . he denyed the equality of the son with the father ; this was abused in the terms , and after consented unto , that he denyed the equality of the son in the way they hold it forth ; which is as the second person in the divine being : there i denyed any equality ; for there is no quality in god ; quality and equality is only proper to the creature , not the creator : therefore if we consider christ as god , so he is the father ; at this he cried out blasphemy , making wonders , till i produced the scripture , esay . . where he is said to be the mighty god , the everlasting father , the prince of peace . the scripture produced to prove an equality , was phil. . . who being in the form of god , thought it no robbery to be equal with god ; to which i answered , that the equality there intended , was not an equality in the divine being ; but the excellent quality of the humane nature by virtue of its union with the divine : and so he thought it no robbery to be equal , because god had made him so , for its evident in the scripture that its the same he that was in the form of god and equal with him which died upon the cross ; and i suppose none dare affirm that it was the godhead which dyed upon the cross ; therefore i say he was made equall ; at which they wondred again : i proved it thus , act. . . god hath made that same jesus whom ye crucified , both lord and christ : and all power is given to the son ; and god hath given him a name above every name , &c. the fourth particular . . he denyed that jesus christ by his death upon the cross did satisfie divine justice . in this they likewise abused me ; for that which i asserted was , that christ by his death upon the cross did not satisfie divine justice in the way they hold it forth : viz. that god was offended , and christ the second person steps in , and undertakes to make satisfaction to divine justice ; this was that which i denyed , affirming that the redemption and salvation of man flows singly and purely from the fathers love , and that christ came forth from the father , did the work of the father , was upheld and carryed through by the father ; for saith christ , john . . the son of himself can do nothing ; and god so loved the world that he gave his son , joh. . . so that christ is the manifestation of the fathers love ; to clear this truth unto them , i gave them this comparison , suppose one of you lend a man . li. & vow satisfaction again ; afterwards this man turns bankrupt , and so utterly disables himself for payment of the money . you to make good your word , and free your debtor , enable your son , give him the money , that so he might pay it you again satisfie your word , and free the debtor ; then you send a messenger to inform him that the debt is paid , and his peace is made : so god having said , in the day thou eatest thereof thou shalt die ; man eateth and dyeth , god , to satisfie the word of his truth , and to restore fallen man , gives forth his son , that so the son might give himself a ransom for the world , and so the father in the son satisfieth his word , which is his divine justice , and maketh peace with the world , and by the spirit of his son sheds abroad his love and peace in the hearts of his secret hidden ones , that so they might come to be possessed with , and to live in the enjoyment of that redemption , that peace and love which was purposed by the father , and made manifest in the son for them . this truth being rightly understood , is that which keeps the fountain of grace clearly open , that fountain opened for sin and uncleanness , zac. . and this mysterie of mercy being rightly received , draws up souls to the father in the son , and makes not the son the object of faith without the father , nor the father without the son , but the father in the son ; he that believeth on me , believeth not only on me , but on him that sent me , joh. . . the fifth particular . . he denyed the trinity . here likewise they abused me ; for that which i denyed , was , a trinity of persons in the godhead , which they affirm . that which i laid down was this , that i denyed not the trinity , that is , father , son and spirit , as the scriptures hold it forth , but a trinity of persons i deny ; for i deny any person to be in the godhead ; for god is a spirit , joh. . . not a person : they then proceeded to prove the person of the father first , heb. . . where christ is said to be the express image of his fathers person , i denyed that there was any such word ; they prest earnest to the scripture . i desired them to look in their original , to see what it was there ; they said it was person there . i told them it was not , but it was substance ; they asked me what the greek word was . i answered {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifieth substance ; they affirmed that it was person , not substance : i asked them all , being six of them , whether it was person ? they all affirmed that it was : so i answered that it was a shame for them thus to speak untruth , and to delude the people ; i told them {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is person ; they fell out into reproachfull terms , denying it all of them except one , who confest it was person ; thus being gravelled in the first , they proceeded no farther . it s true , the scripture speaks of father , word and spirit ; this i own ; father , as the fountain ; word , as streams of wisdom , power , and love coming forth to the sons of men , taking flesh into union ; so the son , operating and working the good pleasure of his will ; so the spirit : god was in christ reconciling the world to himself , and god was manifest in flesh , but god was not flesh , and there is no person in the godhead , that being a word proper to man only ; and that word is never in all the scripture , that i know , attributed to god , but they are principles and terms received by tradition from rome , and thither let them return again . the sixth particular . . he affirmed that the saints are the sons of god in the same manner as christ himself . this i owned and affirmed , that christ was a son by vertue of union ; so were the saints ; for which cause he is not ashamed to call them brethren ; because he who sanctifieth , and they who are sanctified are all of one , heb. . they affirmed that the union of christ with god was hypostaticall , and the union of saints was mysticall ; i asked the people if they understood hypostatical union ; he said it was personall ( though not truth , but substantiall ) i asked him what he meant by mysticall union ; he could not answer it , but desired me to answer it : i told him nay , i should not explain his terms ; so he left it : mysticall signifies a mysterie ; great is the mysterie of godliness ; so that parson smith makes the union , and so the sonship of saints a greater mysterie then that of christ : for christs union he could explain , but the saints was a mysterie , and so left : but it s indeed both a mysterie , a spirituall union , and a spirituall relation . it was objected by one , that it pleased the father that in him should all fulness dwell , and from his fulness we receive . i answered , true , it is so , and i shall need no other scripture to answer you , then that you have produced ; for i am not maintaining the fulness , but the manner ; its true , christ is annointed with the oyl of gladness above his fellows ; but they are anoynted with the same oyl ; christ hath the fulness of the godhead in him ; but the saints receive of the same fulness , the same for nature and manner , though not for measure , yet are sons in the same manner as christ . it may be objected , that christ was the naturall son , saints are sons by adoption and grace . answ. true ; yet they are sons by nature too , made partakers of the divine nature , and shall in conclusion be made compleat in the same perfection with christ ; they are heirs , coheirs , joynt-heirs with christ ; if they suffer with him , they shall raign with him , rom. . they are made partakers of the same relation , the same spirit , the same love , heirs to the same kingdom ; and when christ who is our life shall appear , then shall we likewise appear with him in glory : we shall be as he is , because we shall see him as he is , and shall see our selves with him ; this is the mark we are running to , and the prize we are running for , if we so run as to obtain . the seventh particular . . he affirmed that the divine essence was communicated to the saints . this i likewise owned ; which they denyed ; proved pet. . . whereby he hath given us exceeding great and precious promises , that by these you might be partakers of the divine nature : the divine nature is the divine essence ; they are made partakers of it by great and precious promises , promised and performed , whereever the lord communicates his spirit , which is of himself , and is himself , rom. . if any man have not the spirit of christ ▪ he is none of his : and if so be the spirit of christ dwell in you , &c. they still opposed , that the divine essence was not communicated to the saints : i desired them to declare to the people what the spirit of christ here mentioned is , whether it be god or not ? they answered , it is god , yet not communicated to the saints . i answered , it is in them , it dwels in them , they are made partakers of it ; where the lord the spirit is , there is liberty , cor. . . and joh. . , . i will pray the father , and he shall give you another comforter , and he shall abide with you for ever , even the spirit of truth , whom the world cannot receive , because it seeth him not , neither knoweth him ; but ye know him , for he dwelleth in you ; hence take notice that the true cause why the wise men of the world do not receive this truth , is , because they see him not , neither know him : ignorance is the cause of errour ; upon this account it was that christ was crucified ; upon this account it is that his spirit is blasphemed ; this oneness in the spirit of the son is a mystery , hid not only from the world , but in a measure from the saints too : but verse at that day , viz. the day of christs appearing in the revealing of this truth to his people , then they shall know that i am in my father , and you in me , and i in you : at that day they shall know the spiritual union and indwelling presence of father , son and saints together . but one parson eaton , and doctor they call him , parson of the town , newly come there , a traveller , and one i suppose lately come from rome ; i judge it so both by his bitterness & inraged spirit , set on fire of hell ; and likewise his principle , which he declared ; he speaks to this purpose ; if this be a truth , then the saints are god ; for to whomsoever the spirit of christ is communicated , they are no longer man but god , they must of necessity be god . i answered , there is no truth in what you affirm . i shall make it appear to you thus : christ you will grant was made partaker of the divine nature ; the essence was communicated to him , and yet he retained his humane nature ; his manhood was not turned into or confounded with the godhead : he answered that the manhood of christ was god ; that god was made man , and man was god ; i denyed it , desiring him to prove it ; he answered , i might as well desire him to prove that there was a god , as to prove the manhood of christ to be god : in conclusion he produced john . the word which was god was made flesh and dwelt amongst us : and acts . it is said , that god purchased his church with his own bloud , &c. i answered , the word was made flesh , that is , compared with tim. . . manifest in flesh : great is the mystery of godliness , god manifest in flesh ; else you destroy the humanity of the son ; and his bloud is said to be the bloud of god . . because it was the bloud of him who was taken into special spiritual union with the father : believe me , saith christ , the father is in me , joh. . . because it was that bloud the father had appointed for the manifestation of his love , and the expiation of sin , yet not of the essence of god . this principle that god is man , and man god , is jesuitical , and came from rome . . particular . . he affirmed that the bodies of the saints should be turned into spirits . to which i answered : this i own as the scripture holds it forth , viz. into spiritual bodies ; it s the word of the apostle , cor. . it s sown a natural body , it s raised a spiritual body : they answered , that spirits have no bodies ; therefore if raised spirits , then no bodies ; for bodie relates unto flesh : i answered , sin is not flesh and bloud , yet called a body : that the body of sin might be destroyed , &c. they said it was called so metaphorically , and so are the saints in the resurrection called bodies in regard of its likeness or manifestation to the creatures apprehension ; for there are celestial bodies , and terrestial bodies , earthly , heavenly , spiritual , fleshly . the apostle saith , that flesh and bloud cannot inherit the kingdome of heaven ; they answered , that the apostle intended by flesh and bloud , corrupt nature & sin that must be done away : i answered , the apostle is not treating about the resurrection of corruption , or corrupt nature , but of the body , flesh and bloud , which cannot inherit the kingdome ; for the kingdome of heaven is spiritual , and only spirit shall inherit it : thou fool , that which thou sowest is not quickned , except it die , that is , die to its old nature and form ; and he giveth it a body as pleaseth him to every seed his own body ; not the body or likeness of the first man , which is of the earth earthly , but of the second , which is the lord from heaven ; this being the mysterious work the lord hath to effect in and upon his people , to bring them out of the nature of the one , into the nature and glory of the other . the ninth particular . . he affirmed that the moral law was abolished . the truth was , and it was assented to , that the moral law was abolished to believers , as held forth in the hand of moses ; but unbelievers are still under the law ; for whatsoever the law saith , it saith to them which are under the law , rom. . . but believers are not under the law , rom. . . therefore the law saith nothing to them : they answered , that was , they are not under the condemnation of the law ; nay , but the apostle saith , they are not under it , therefore the law , ( viz. ) as in the hands of moses , saith nothing to them ; for there is a great mysterie in the right understanding of the difference between the dispensation of law and gospel , moses and christ ; the law came by moses , grace and truth came by jesus christ . he ( viz. ) parson smith , asked if i denyed the law , and whether there was no law to believers ? i told him no ; i knew a law under which believers were ; he professed he knew no other law then the law of moses : i told him if he would confess his ignorance , i would tell him of another law : he said , he knew it not ; i answered there is a law of grace , both within and without : that within , is the law written in the heart ; promised in jer. . and made good in the gospel , heb. . that law of the spirit of life , spoken of by paul , rom. . which made him free from the law of sin and death ; this law is the light and guide of saints ; whosoever hath not this law within him , is none of his , rom. . . . there is a law without likewise , the gospel of jesus christ , which is the law of love , a light and guide likewise in our weakness and childhood , unto the heavenly canaan . he answered , this was all one with what he held . i answered nay ; for he held still to the law of moses ; he asked if believers should act contrary to the law of moses ? i answered nay ; not in the substance of it ; yet it behoves them to know the difference between moses and christ , law and grace ; i produced rom. . the woman is bound to the law of her husband so long as he liveth ; but when her husband is dead ▪ she is free from that law , ver. . wherefore my brethren ye also are become dead to the law by the body of christ , that ye should be married to another ; that as a woman is dead to the law of her husband , so are believers dead to the law ; and as a woman is at liberty to marry with another , and then is subject to the law of that husband ; even so believers , being married to christ , live to him , are subject to him , that so they might bring forth fruit unto god . at this scripture he was at a stand ; i prest him to answer the scripture ; he refused , saying , i brought scriptures which were not to the purpose , nor have any tendency to the thing in hand ; and would not answer it ; thus thinking to shift out when he could not answer : but i desired him then that he would give the meaning of that scripture to the people , that so they might be satisfied in the truth of it , if i did misapply it ; he endeavouring to wind out , refused ; but being earnestly pressed to it , he answered , that notwithstanding believers were made partakers of christ , yet the law was holy and just and good . i told him it was a truth , but nothing to the truth intended in that scripture , and desired him earnestly to speak to that scripture ; he then answered , that believers were freed from the rigor of the law : i answered again , that in substance he granted what i affirmed ; for if believers be not under the rigor , then they are not under the command ; for its the command which occasions the rigor : the transgression of the law occasions the rigor . i farther produced cor. . where it is said , the law is done away and abolished , ver. . and . and it s the moral law that 's there intended , as appears verse . it was that which was written and ingraven in stone : he answered , that it was true that the ministry of the law was done away , but not the law ; it is the ministration of it that is there intended : i asked him then , why he did preach the law & plead for it , if the ministration of it was done away ? the truth is , that as the ministration of it , as it is death , so the ministry of it is to work up souls into its righteousnes for deliverance from death ; so in the gospel , though a gospel of grace and peace ; yet those who reject it shall be damned ; therefore is the ministry accompanied with it for the working up of souls into its grace and peace . if it be objected , that the law was never given that men might seek or obtain life in it , but christ was life then as well as now . i answer , its truth , the law was in it self a ministration of death , and not of life ; yet under that dispensation , the wisdome and way of god was such to his people , as that they first looking into that law , seeing how far short of life they came in their not performing of it , might look above unto that righteousness which was presented in it , much like unto the fiery and brasen serpent ; the one bites , the other cures ; and this was the constant way and course of the lords communicating himself unto his people ; but now the manner of the dispensation is changed , and all things are made new : the way of god to his people is first , to bring them into view of his goodness , and to possess them with his love , and then from the same principle and power of love gives forth a law within , a law without , which is a law of love , in which there is no condemnation to them who walk not after the law of moses , but the law of christ ; not the moral law in the hand of moses , but the law of grace in the hand of christ , who serve not after the law of a carnal command , but after the power of an endless life ; not in the oldness of the letter , but in the newness of the spirit . but to return , he asked me what was the difference then between the law in the hand of moses , and the the law in the hand of christ ? i answered , as much as between life and death ; in the one the ministration of death , in the other the ministration of life : if the ministration of death was glorious , how much more shall the ministration of the spirit exceed in glory ? thus my noble friends , have i given some brief hints of the substance of the discourse , passing by those many vain and antick behaviours , which would be a shame to repeat in persons pretending for truth and honesty ; and this i leave with you as my apprehensions in the things declared . let those who have the spirit of light and truth judge ; for the spiritual man judgeth all things , though he himself be judged of no man . finis . quadriga salutis, or, the four general heads of christian religion surveyed and explained ... with some few annotations annexed at the latter end. powell, thomas, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing p ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) quadriga salutis, or, the four general heads of christian religion surveyed and explained ... with some few annotations annexed at the latter end. powell, thomas, - . [ ], p. printed by sarah griffin for philip chetwind, london : . written by thomas powell. cf. bm. reproduction of original in british library. eng church history -- th century. christianity -- early works to . a r (wing p ). civilwar no quadriga salutis. or the four general heads of christian religion surveyed, and explained . first, in aphorisms or positive maxims. . seco powell, thomas f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - ben griffin sampled and proofread - ben griffin text and markup reviewed and edited - pfs batch review (qc) and xml conversion qvadriga salvtis . or the four general heads of christian religion surveyed , and explained . first , in aphorisms or positive maxims . . secondly , resolved into questions and answers . with some few annotations annexed at the latter end . ita doce , ut cum dicus novè , non dicas nova . vincent : lirinen . commonitor . cap. london , printed by sarah griffin , for philip chetwind , . to the honorable and my worthily honored lady , the lady eleonor williams , of gwerneuet . it is the advice of one of the greek orators , that we should dedicate temples to the gods , and books to them that are like them , that is , to persons of honor and vertue . madam , we build no temples , but if we can contribute any thing towards the temple of god to repair the ruins thereof , it is the highest point of our ambition and hopes . this small treatise which is designed to that end , you have a double right in . . by the general obligation you have upon the author , whose best of services and endeavours , you may justly lay claim unto , by the constant favours , wherewith you have cherished him ( for many years ) through all the sceans of fortune : when the countenances of others were shut up and wrapt in clouds and darkness towards him , yours was alwaies open and serene ; whereby you gave a silent testimony to his innocency , and raised up his spirits when they were at their lowest dejection and abatement . . by a particular interest you have in this work , which you ( with some of your neerest and dearest relations ) have with a propitious hand promoted towards the press , especially the counter-part of it , whereby if our countrey-men shall reap any benefit ( which is my hearty wish ) they must bless god and you for it . it is my joy , and it will be your crown , that you and your children like that elect lady ( in st. john ) and her children , do walk in the truth and persevere therein , in these daies of apostasie : in this hour of temptation which is come upon all this kingdom , to try them that dwell therein . the principles which are here treated of , and upon which , your faith is grounded and your eternal hope is built , have been your ballast and anchor-hold , to keep you firm and stedfast in the day of your temptation , when you were beset with two contrary winds , one that would have fill'd your sailes for rome , and the other that would have hurried you a clean contrary way to the other extreme , for some spirits know no mediocrity or moderation . but by the strength of your own judgment and education , and by vertue of these catholick principles of the christian faith , which you imbibed in your younger years instead of romances , you have been able ( through god ) to defeat the designs and to withstand the suggestions of those that thought to lead you away captive , as easily as the first tempter did her , that was the first of sex . in the strength of the lord hold on your course , and finish your race , and hold fast your crown , that no man take it from you . madam , i am infinitely engaged to all the fair issue of your body , and since i cannot requite their kindness severally , i hope it will be some satisfaction of my debt and engagement that i pay this homage to you that are the fountain of them : as in ancient times , men payed certain rites and observances to the springs of those fair streams , which bathed their houses and watered their lands : magnorum fluminum capita veneramur , &c. indeed , so strong a pulse of gratitude beats in my breast , that if my power were equal to my will , i would erect a monument of brass to your memory , and unto all those , whose heroick charity durst look ( with favour ) upon the lords ministers in these sad and evil days : when some others ( of baser alloy ) would shun them , as things blasted , and would scarce speak with them , much less for them , or succor them , in the day of their distress , like that vulgar herd , in the poet : which follows fortune , ( t is their guise ) and men condemned , allwaies flies . but madam , you and yours are acted by nobler and more christian principles than these drossie and earthly things ; and i shall sooner meet with them that will envy , and secretly repine at this character , i give you , than such as will study to deserve the like ; though i shall never envy them the praise of well-doing , where-ever i shall find the least measure of desert . i do not know , whither i may live to finish a better piece than this , being long since taken away from the book , by secular cares and encumbrances , to make up the breaches of a ruinous fortune , seldom retiring within my self , and that but by snatches and broken intervals : i have therefore thought it best to record my gratitude upon these leaves rather than to leave the duty to future contingencies : and instead of a richer monument which i would erect to your vertues , i have shadowed forth my thoughts by an hieroglyphick or emblem in the ensuing page , which may chance last as long as some tombs of grosser materials , and serve to as good purpose . now the god of peace who brought again from the dead the lord jesus , the great shepherd of the sheep , make you perfect in every good work to do his will : until you have finished your course with joy , and be translated hence full of daies , honour , and contentment . madam , this is the hearty wish of him who doth unfeignedly pray for the wellfare and happiness of your whole family , even your ladyships ever engaged , tho. powell . i have delineated this tree in the precedent page , according to the description of benzo an italian , who spent years in surveying the vast continent of america and the adjacent ilands . it grows in an iland called hierro or ferro , which is one of the canaries : there is no other tree in all the iland besides , neither any water to refresh the inhabitants but what this tree affords , the bowels of the countrey being iron , from whence it hath its name . it may be a fit emblem of a charitable person in an uncharitable countrey , and may have other fit and apposit applications . it is mentioned by sundry geographers and travellers , as hugh linschotten , petr : bertius in his description of the canaries : sir rich: hawkins in his navigations , and described by the excellent du bartas , thus , in the i le of iron , one of those same seven whereto our elders happy * name have given , the savage people never drink the streams of wells and rivers , as in other realms ; their drink is in the air , the gushing spring a weeping tree out of it self doth wring : a tree whose tender-bearded root doth spread in driest sand ; his sweaty leaf doth send a most sweet liquor : and like as the vine vntimely cut , weeps at her wound the wine in pearled drops , incessantly distills a royal stream , which all their cisterns fills . a preface . what books are abroad in the world , either of this kind or any other , i am but little acquainted with , of late times ; living remote from the kiriath-sephers , the common marts , and staples of such marchandises ; and being rendred both unable to buy and uncapable to employ them . yet my reason tells me , and it is the common voice and vote of divers others as i hear , that catechising is a very necessary expedient for the preservation of christian religion among us , and the most probable means , if not to recover the diseased from infection , yet to preserve the sound from being infected . the principal way of fortifying against false teachers , is to be well-grounded in the principles of true teaching , that is , of the doctrine of christ ; without which , men are like chaff , without any solid grain in them , which are soon blown away from the floor of the church ; and tossed to and fro , with every wind of vain doctrine , like a ship without ballast or anchor ; and like a building , that having no basis or foundation , is easily storm'd down , and demolished . and hence it is , that the master-builders of our sion ( who have spent much pains in the pulpit , yet ) because they have spent so little in foundation-work , have found that they did but aedificare in ruinam , and that all their labour was but lost in building . the smallest of gods creatures do often read lectures unto their master , man : the pismire reads a lecture of providence and industry : and the bee reads a lesson of wit and sagacity . for this wise little foul , when she goes abroad a forraging , and is ( perhaps ) surprised with windy-weather ; before she adventures back again , she takes up some gravel in her fangs , to balance her little body , and then she hoises sail , and steers her course home-wards , more stedily . — saepe lapillos ut cymbae instabiles , fluctu jactante , saburram tollunt , his sese per inania nubila librant . if men would learn the like providence , before they adventure forth in windy-weather , among the storms and counter-tydes of disputes and controversies in the world , as to take in the ballast of catholick principles which are here treated of , they would certainly hold their road and course with more safety , and less danger of making shipwrack of faith and a good conscience . they would not fluctuate like those unstable souls that optatus speaks of , inter licet nostrum et non licet vestrum , nutant & remigant populorum animae . for let the winds blow , and the waters flow , and the devil storm never so much , a well-principled christian knows how to steer his course , and where to rest and cast anchor . this is the benefit and advantage of catechistical exercises and of building up a christian methodically , from the foundation upward . such an edifice , being {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an harmonious building ; the super-structure being cemented to the foundation , and the roof and covering being adapted to the super-structure , and all parts being framed and compacted according to the rule of proportion , is most like to last and bear up , and to prove storm-proof . now the subject matter of catechising ( as all know ) are the first principles of christian religion , which st. paul calls the elements , and the beginnings of the doctrine of christ . as there are principles in all sciences upon which the whole art depends , and upon which it is built as upon a foundation : so in this architectonical science , and the art of saving souls , there are certain principles which are of such moment and consequence , that he that hath not these , hath nothing ; he graspeth a cloud , his soul is empty , like a hungry man that dreameth he is eating , and loe , when he awaketh , he is empty . and the principles of this divine art , are these four : the creed , the commandments , the lord prayer , and the sacraments . these are the catholick principles of the catechism ( saith reverend perkins ) which have been agreed upon , ever since the apostles daies , by all churches of the world : these are fundatoria religionis , the foundations of that city that came down from heaven , which was four square ; these are the four elements that do constitute the christian faith ; the vials wherein the vital substance of religion consisteth . they are ( in brief ) the antient land-marks that have been settled since the foundation of christendom , and points that have been generally and universally received , wheresoever christ had a church ; being heyr-looms ( as it were ) and standing implements of the church from the beginng ; and descending down from age to age ( indisputably ) to the heirs of salvation . amidst all the garboils of the church when it hath been ( most ) torn with schi●ms and over-grovwn with the tares of heresie ; in those times , when it required some wit to be a christ●● , and to continue so , god reserved this seed unto his church and people , and preserved the vitals of christianity un-invaded , at least among most men , and in most parts of the world . true it is , that satans pioners have been busie ( in all ages ) with these foundations , and have turned up every stone in it yet that will not prejudice the universality of them , no more than some hills and vallies do perjudice the roundness of the earthly globe . so that , i may here fitly apply a piece of that remonstrance , which the renowned athanasius patriarch of alexandria ( together with the bishops under his patriarchate ) presented to the emperour jovinian , being newly advanced to the empire , to induce him to quit the arrian party and to embrace the orthodox faith . the confession of faith which we present unto your highness ( most sacred emperor ) is received by all the churches of god every where , as in spain , britain , france , italy , dalmatia , mysia , macedonia and all greece : by all the churches of africa , sardinia , cyprus , creet , pamphylia , lycia , isauria ; the churches of egypt , lybia , pontus , cappadocia , and the neighbouring regions of all the east , excepting some few of the arrian faction that do oppugn it , non tamen inde praejudicium fieri potest orbi universo : they are but as the dust of the ballance , and their paucity cannot prejudice the universal consent of the christian world , as bearing no proportion with it . i may say the same of these catholick principles that are handled in the ensuing pages : and therefore it is safe yea necessary to embrace , quod ab omnibus , quod ubique , & quod semper , &c. for there is nothing of this nature , that hath such an impress of universality , antiquity and consent upon it , that is not apostolical . for as the apostles , in all points that they preached , were unius labii , of one lip and language , though their bodies were far a sunder : so were the churches that were planted by them . they had all the same depositum , the same body of theology , form of doctrine , and system of saving and necessary truths , entrusted to them , which they also transmitted to the next generation , as faithfull trustees and depositaries , from whom they were handed over unto us , under the same trust and obligation of bequeathing them to our posterity , until christ himself cut off the entail . let none therefore over-look these things , or despise the day of small things , for by over-looking these , we have almost lost our religion : while we wander in vain fantasies , following after new notions , or new-nothings , chymical and chymerical divinity and such quelques-choses to please the fastidious and irregular appetites of this age , we are bewildred , like travellers that disdaigning the beaten and obvious road-waies , are alwaies seeking out short cuts and compendious traverses , till they be entangled in some thickets , and can hardly meet with the right way again . ardua dûm quaerunt , amittunt vera viaï . wherefore despise not ( i say ) these small things , without which , none ever came to be great , in solid and saving knowledge . god hangs great weights upon small wires : all religion hangs upon these few plain principles which are radical verities , from whence all others are extracted , as numbers from their rootes , and conclusions from their premisses . when the french called upon the english ( that came to the aid of henry the th . ) to hasten their slow march , one of the english commanders replyed : with this march , our forefathers did once over-run all france : we may say in like manner , that how meanly soever some may deem of these things , we know that by these waies and means the gospel marched over the world , the primitive christians won the field , subdued whole kingdoms unto christ , and at last , won heaven for themselves . by this means the protestants got ground of the papists , as the pope himself once did complain ; and divers * romanists have confessed that the protestants never used a more mischievous engine against rome than catechising ; and thereupon they fell to counter-work them by the same way , and fram'd catechisms of several sorts ; and surely if ever they get back of us that ground which they have lost , it will be ( as a reverend man hath long since premonished ) by this way , by their more exact care in requiring of this duty from the parochial ministers . i will preface no farther in this business , but advertise the christian reader that this synopsis was intended for an explanation of the church-catechism , and ( indeed ) to succeed it in the order and method of teaching : for this presupposeth the learning of the other , and the having it by heart before hand , as the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the milky way , which all children should first tread in , and learn to order their steps by . the romans caused their youth to learn the laws of the . tables by rote ; and why should not christian children learn that more excellent law of the two tables and the other heads of christian love in their tender years , when the memory is most receptive of good impressions , & most retentive of what is committed to it ? this ( indeed ) is fitted and set to the elevation of mens capacities at . and . years of age , when it begins to be day-breaks in their understandings in matters of this nature . a year or two will not serve to be discipulus catechismi , under the discipline of the catechist : this foundation-work will require more time & pains than so : let none make too much haste out of this lower form , till christ be formed in him , and until these prima fidei lineamenta , the first lines and traces of christ's face , be drawn upon the tablet of his mind . the variety and multiplicity of catechisms which i hear to be abroad , hath kept this ( a while ) under my wing : but at last i adventured it abroad , because i understand , there are but few of those fram'd according to the scheme of the church-catechism ; and another motive of the publication was , the counsel of a pious and learned father of the church , which was , that men should publish various tract● touching one and the same subject , that the same thing coming forth in various dresses , into mens hands , they might be reduced to read and affect them , one way or other . for sometimes the person of an author ( being familiarly known unto us ) invites us to read : sometimes a singular method , and sometimes neatness and elegancy of style , prefers a book to the readers acceptance . if any of these circumstances shall befriend this small piece , and procure it a favourable aspect from the christian peruser , i may hope of some good may be done by it . and god give a blessing to it , according to the sincerity of my intentions therein . and thine eares shall hear a word behind thee , saying : this is the way , walk ye in it , when ye turn to the right hand , and when ye turn unto the left . isa. . . young man , if thou wouldst christian be in truth , and in reality ; four things imprint upon thy mind whil'st it is tender ( yet ) and kind . . first learn the creed , that golden key of true belief , which lets in day . . the precepts next must be thy lore to guide thee safe from shore to shore . 'midst rocks of vices , and the sands which threat thy vessel on all hands . . then that most holy prayer take , which for thy use thy lord did make to teach thee to send fit desires , lest thou offend with foolish fires . . the sacraments in the last place with bended knees and heart embrace , the seals of thy redemption , and thy title to the holy-land : make use of these , if thou would'st fain that life which knows no death obtain . bis tria ( ) sunt oranda tibi , credendaque , ( ) bis sex : quae ( ) peragenda , decem : ( ) participanda , duo . of the creed . i. there are four general parts of christian religion , which are received and embraced of the whole church of god throughout the world , and do virtually contain the whole body of divinity : namely , the creed ; the commandments ; the lords prayer ; and the sacrament● . ii. as man was made after a differen● manner from other subluna●y creatures : so he was designed for a different end (a) , to weet eternal happiness after this life : for the attainment whereof , god hath shewed him what to do (b) , prescribed the means thereunto conducing , if he make use of them . iii. the means that god appointed unto man for to arrive at happiness , are chiefly these two . . to believe rightly in god . . to walk uprightly before him ; that is , according to his will and command , revealed in his word ; this is the whole duty of man . iv. the word wherein god declared his will , is the scripture , which is the authentick rule of faith and manners ; life & belief ; containing all points of necessary and saving truths to make the man of god perfect , and to carry him on to his designed end of happiness and glory . v. all the chief points of faith and right belief , and which are necessary of all men to be received ( to whom they are propounded ) are summed up in those . points or articles that are contained in the apostles creed : which creed is the key to all other doctrinal points of religion . vi . the patriarchs and servants of god in old time , were saved by the faith contained in this creed : every article thereof being revealed unto them , and to be sound ( dispersedly ) in the writings of moses (a) and the prophets : for as there was but one (b) church from the beginning of the world : so there was but one (c) faith , which is common to us and them , and to all that shall come after us . vii . of those twelve articles , some do concern god the father , as the first article : some concern god the son , as the six articles immediately following ; and some do concern god the holy ghost , as the eighth article . the four last , do set forth the state of the church , both in this world and in the nex● . viii . the article of christ's descent into hell may safely be understood and believed , either of these two waies . . that the soul of christ descended ( locally ) among the infernal spirits ; not to suffer , but to manifest the power of his godhead : which is the interpretation of the fathers , and divers eminent writers * of later age . . by descending into hell , no more is to be understood than that christ descended into the state of the dead , and was ( there ) continued for the space of three daies ; which is more generally received of the later writers . ix . to believe the holy catholick church , is to believe that among all the tribes (a) and nations of the world , god hath some chosen servants & a peculiar people , whom he hath taken (b) out for his name ; sanctified with his spirit (c) ; called unto the state of grace (d) ; and ordained unto eternal glory . x. to believe the communion of saints , is to believe that the saints and servants of god are knit ( by an invisible tye of faith and love ) to christ their head (a) ; and to each other , by common participation , and mutual communication of all good things , both spiritual and temporal , as if they were but one body , and were acted by one soul and spirit (b) . xi . to believe forgiveness of sins , is to believe that god doth freely pardon sin to penitent (a) sinners , thtough faith in christ (b) , without any other merit or satisfaction ; and that he hath given power to his church (d) to declare and pr●nounce this pardon ( in his name ) upon just and lawfull occasions . xii . the nicene creed and the creed of athanasius , are but paraphrases and explanations of the apostles creed , upon occasion of heresies that sprung up in the church ( about those times ) touching the holy trin●ty and the incarnation of christ : but they contain nothing material or substantial , that is not couched in the short symbol of the apostles . xiii . that little hymn of glory , called gloria patri , &c. is ( as it were ) a little creed , and an abridgement of the apostolical ; brought into the church about the time that arrianism prevailed , for to be a badge to distinguish the orthodox believers from the heterodox or mis-believers : for by giving glory to god in this form , they confessed the trinity in unity , which the arrians opposed . a prayer . blessed be thy holy name , o lord , for all the holy scripture which thou hast given us , for a light unto our feet (a) and a lantern unto our paths : and particularly for that part of it , which thy holy apostles have delivered for a summary of faith , and a rule of right belief ; to teach us , to know thee the onely true god , and jesus christ (b) whom thou hast sent . lord strengthen and confirm this faith in us more and more , that we being built upon the rock (c) , and the firm foundation of the prophets (d) and apostles , may stand up stedfast , unshaken and unmovable , against all the temptations of satan ; both against the strong blasts of persecution , when any shall arise ; and against the breath of seducers , which do daily lie in wait to deceive , and to beguile unstable souls . that so holding fast this (f) pledge , which was once delivered unto the saints , we may ( at last ) obtain the end (g) of our faith , even the salvation of our souls , through him , who is the author (h) and finisher of our faith , jesus christ the righteous . vnto whom , with the father and the blessed spirit , all glory be rendred , by all the church , as in the beginning , so now , and to all ages of the world , amen . of the commandments . i. the second general h●ad of christian religion are the commandments , which are the breviate of the law moral , and of all the practical duties of humane life : it is the rule of our obedienc● , the tree (a) of knowledge of good and evil , shewing what is good (b) and what is bad , what is to be followed , and (c) what to be eschewed . ii. our saviour christ did not abolish the ten commandments , for it is a law founded in nature (a) , and natural equity , and therefore is unmovable and unchangable . it is the eternal rule of justice to all persons , to the end of the world : for the gospel doth not exempt any persons from natural or moral obligations , at any time . iii. christ freed us from the ceremonial law ( which was grown to be (a) unsupportable ) but not from the law of good manners (b) , which was promulgated upon . mount sinai : he hath freed us also from the rigor , and punctuality of this law , but not from the regiment of it . and lastly he hath freed us from the curse (c) of this law , or the curse annexed to the breach of it , when he was himself made ● curse , by suffering an accursed death for our sins (d) . iv. this law called moral , is a holy (a) and perfect (b) law , having a spiritual (c) as well as a literal sense : being made to regulate the whole man , both outwardly in his members , and inwardly for the thoughts and intentions of the heart (d) . christ did fullfill this law by doing it , not by filling up the vacuities of it : for there was no defect or imperfection in it (e) . v. god summed all moral duties in ten general precepts , or ten (a) words as moses calls them . our saviour christ reduced these ten into two , and st. paul into one , even love : love (c) is the fullfilling of the law , and the end and complement (d) of it : (b) that is , love towards god , and love towards our neighbour ; this is the total sum of the moral law . vi . though the law be so nice and exact (a) in it self that we cannot perform it so fully as we ought , or as it requires (b) , nevertheless we may ( gods grace assisting us ) perform it so far as to find a gracious acceptance with him , through christ (c) : the doing the uttermost of what we can (d) , and the bewailing of what we cannot do , is all that the mercifull god requires at our hands in this point . vii the precepts of the first table do contain the duty of man towards god , being given to direct him in the service of his maker , and in performing both the internal (a) and external worship that is due unto him : for he that made both soul and body , expects the service of both , and to be glorified in both (b) . viii the precepts of the second table do contain the duty of man towards his neighbour , obliging him to love him (a) as himself , as his fellow-creature (b) , hewn out of the same (c) rock , made by the same hand , and bearing the same stamp impress and superscription with him , even the (d) image of him that made both the one and the other . ix . the commandements are but few in number , and short in words , but they contain much in a little : for where any particular virtue is commanded , all virtues of the same kind are ( under that name ) commanded : and where any vice is forbidden , all vices of that race and kind are forbidden likewise . x. where any virtue is commanded , there the opposite vice is forbidden : and where any vice is forbidden , the opposite virtue or duty is commanded , by the rule of contraries . as where stealing is forbidden , there honest labour frugality and industry in our calling is ( im●plicitly ) commanded , that men need not be forced to steal . xi . where any duty is commanded , there all lawfull means conducing to that duty are ( cacitly ) commanded : and where any vice is forbidden , there all the means and occasions (a) , as also the allurements and provocations that do any way tend or induce thereunto , are likewise forbidden . the prayer . most holy god , who art glorious (a) in holiness , and who wilt be sanctified (b) in all that come nigh unto thee : thou hast been graciously pleased to declare thy will unto us , and to shew how thou wouldest be served and obeyed (c) , and what thou (d) requirest of us , while we dwell in tabernacles of flesh . thou hast given us a holy and a perfect (e) law to be the rule of our obedience , and the square of all our actions ; lord open our eyes , that we may see the wonderous (f) things of this law , see the fullness , and purity , and perfection of it . write it ( we pray thee ) in the tables (g) of our hearts , that we may see it there , and do it ; and assist us with thy good spirit , that we may embrace and follow every virtue that is there commanded , and shun every vice that is forbidden , and study to be doers of the word , and not hearers onely , deceiving our own souls (h) . and though we are not able ( through our natural depravedness and corruption ) to perform thy law and commandments so exactly as we should , yet o lord our god , we beseech thee to accept of our sincere indeavours , who knowest our weaknesses and disabilities , knowest what is in man , and whereof he is made (i) , and dost often accept of the will for the deed , even so accept of our imperfect obedience , for his sake , who hath fullfilled all righteousness , and accomplished thy will in all points , even jesus christ , our onely mediator and redeemer . of the lords prayer ▪ i. there is none in this world that is so full and self-sufficient , but doth want somthing , and must seek out of himself for a supply of that want : nature (a) dictates and suggests , that prayer and supplication is an effectual means to obtain this supply ; and that humble address must be made to him that hath all , and wants nothing (b) . ii. though god be rich (a) in mercy towards all , and knows all our wants better than our selves , yet he expects to be asked before he gives (b) : he requires us to acknowledge our (c) wants and weaknesses , and to lift up a prayer in faith , and then he will meet our desire● , if they be just (d) and convenient . iii. most men are ignorant (a) in the duty of prayer , and know not how to pray as they ought (b) , or to pray according to gods will (c) ; therefore our saviour christ ( at the request of his disciples ) did prick down a lesson for that purpose , as st. john had done for his disciples (d) : he gave them a prayer which they might use without fear of offending , by presenting unfit or unlawfull desires . iv. that form of words delivered by christ in the sixt of matthew and the eleventh of luke , is not onely a pattern to pray by , but also a formal prayer , and a full comprehensive one ; being an inventary of all our wants , and suiting with all persons , times and occasions . v. as it is a prayer of it self : so it is the law and line of all our prayers : the rule and directory for composing of all prayers that suit with mens particular occasions ; and the standard whereby ●hose prayers are to be examined , whether they be made according to the pattern shewed in the mount * . vi . the lords prayer must ( in all reason ) be esteemed above the best of h●mane compositions . . by reason of the excellency of the author , who was the wisdom (a) of his father : and in whom were hid all the treasures (b) of wisdom and knowledge ; and unto whom the spirit was not given by measure (c) . . for the acceptableness thereof with god : for when we supplicate the father , not onely in his sons name (d) , but also in his sons words , we may ( with good reason ) suppose , that our requests will be the sooner heard , and return with better success . vii . yet , neither the eminency of the composer , nor the art of the composition , do recommend a prayer so much , as true saith (a) , and fervent affection (b) , as also humility (c) , and due reverence (d) ; which are necessary dispositions and qualifications in any person that shall send up this prayer , or any other . viii . a ●●ayer composed by another ( whither read or repeated by heart ) is as usefull and prevalent as any made by our selves , if devotion be in the heart . and the same prayer may be often used ( as (a) christ did ) if the same grace be still wanting : god is not delighted with varying of phrases , or suits of several dresses . ix . in the lords prayer we are taught to say , our father : in the creed to say , i believe , &c. to instruct us that every man must believe for himself , being to be saved by his own (a) saith : but we must pray for others (b) as well as our selves : for as charity begins at home but doth not end there : so doth prayer ; though it hath one foot in the center of a man's self , the other foot doth fetch a compass about the world . x. the lords prayer doth consist of six petitions , equally divided between god and man : whereof , the three first . . hallowed be thy name , 〈…〉 . thy kingdom come ▪ 〈…〉 . thy will be done , 〈…〉 the other three . give us this day , &c. do concern man . . forgive us our trespasses , do concern man . . lead us not into , &c. do concern man . xi . to pray in some language , not understood by the congregation , is unlawfull , because it is unfruitfull to edification (a) . to pray with an unprepared heart , and unpremeditated words , delivering rude and crude and undigested thoughts , doth not consist with that (b) reverence that is due to the majesty of god , when we make our addresses unto him . xii . he that composed this prayer did also impose it , and command it to be used , and therefore it is not warrantable to lay it quite aside , though we be qualified to make prayers of our own : for as this doth not exclude other prayers . so neither must other ●●●yers exclude this ▪ but it may be use● 〈◊〉 at the beginning of our devotion , or at the close of it , as the antient church indifferently used it . the prayer . most glorious lord god , whose essence is infinite , and whose majesty is incomprehensible , how little do we know of thee (a) , at this distance from thee ? we cannot order our speech unto thee by reason of darkness ; we are weak and feeble creatures , full of wants ; and we are vain things full of vain imaginations and fond desires , and therefore are often frustrated in our requests unto thee , and expectations from thee ; we (b) ask and have not , because we ask amiss , our very prayers being often offensive , because they are mingled with folly and vanity . thou hast therefore ( in great mercy and kindness towards thy servants ) given us a form of wholsome words , to direct us how to speak unto thee , to teach us what is necessary for us to ask , and fit for thee to grant . gracious lord , as thou hast put thy words (c) into our mouths : so put thy spirit into our hearts , that we may ●●●y in the power and demonstration of the spirit , that we may lift up clean hands and pure hearts unto thee , and put on reverence and godly fear in all our approaches unto thee , supported with this assurance , that thou art our father , though we be not worthy to be called thy sons (d) , and that we have an advocate with the father (e) , who hath taught us to pray , and say , our father , &c. of the sacraments . i. the new testament sacraments , are certain visible signs and seals , ordained by our saviour christ , relating to some invisible grace , represented by them , and conveighed in them to the meet and worthy partakers . ii. the sacraments are ordained in corporeal and visible elements or symbols , in regard of mans weakness and frailty , whose understanding must be instructed in heavenly mysteries ; and whose affections must be excited or stirred up to religious duties , by the help of visible forms , representations and objects . iii. the sacraments do not work grace of themselves , by some inherent vertue in them : but in regard of the strict (a) union and relation between the sign and the thing signified , and the spirit and power of christ concurring (b) with his own ordinances ( who doth not delude men with mock-shews ) much benefit is derived in them and by them ; where the partakers do not put a bar or obstacle by their own unworth●ness . iv. there are but two sacraments that are properly so called , and which are necessary ( for all persons ) unto salvation ; namely (a) b●ptism and the lords supper (b) : whereof the one , is a sacrament of our initiation or entrance into the visible church ; the other , of our continuation in it . v. the word and sacraments are essential characters of gods church , or tokens to know it by : where these are rightly dispensed , there is a true church (a) ; and where these are wanting , though there may be a convention or assembly of men , yet it is not ( properly ) a church of god . vi . baptism is not onely a sign of the new covenant (a) , made ●o christ , or a distinguishing ordinance between believers and unbelievers : b●t also a ( b ) seal to ratifie consign and make over ( as it were under seal ) the promises of god made in christ , unto every true believer . vii . the sleighting or neglecting of the baptism of water , where it may be had , or any other ordinance of divine institution , is a soul endangering sin , and imports a contempt of the author , and a rejecting of the counsel of god (a) . gods anger was highly incensed against moses (b) for not circumcising his child in due time , according to the command (c) . vii . the young children of believing parents are capable of baptism , as the children (a) of the israelites ( being but eight daies old ) were of circumcision . and where but one of the parents is a believer , the children are admitted unto those favours and privileges of the church that do belong unto that parent as a believer (b) . ix . the lords supper was instituted by christ , not onely for a memorial of his death (a) , but also for a means of applying his merits to the partakers (b) ; for the increasing of love and amity among the faithfull ; and for the strengthening of their faith and love towards god , by these outward tokens , and pledges of his love to them (c) . x. for the due receiving of this sacrament , it is necessary that a man (a) examine himself , but not so expedient that he should examine others , whether they be worthy or unworthy . no man is partaker of another mans sins , except he be accessary thereunto , either by counsel (b) , or consent (c) , or approbation , or some such way . xi . the frequent use of the lords supper ( in due manner ) besides other benefits , serves much to the advancement of piety and a holy life : for thereby we are called to a re-inforcing of our watch ; to descend to that most usefull and necessary duty of self-examination (a) , or searching our own (b) bosoms , to purge out (c) the old leaven and all impurity that is there contracted : and lastly to a renewing of our vows and promises ( made in baptism ) of serving god , with more circumspection and vigilance , xii . the sacraments are not temporary rites , but standing appointments in the kingdom of christ , and of perpetual use in his church , until his second coming (a) . none can arrive at such (b) perfection in this life , as to be above ordinances , or not to stand in need of them , for the uses before mentioned ; for which purposes all sober and humble christians , have found them usefull , and efficacious . xiii . onely those that are law 〈…〉 to ecclesiastical ministeries , 〈◊〉 (a) lawfully administrators of the sacraments ; they are the keepers of the seals , and are entrusted to apply and dispense them to such persons as desire them , and are meetly qualified for them . the prayer . blessed lord , thou hast been gracious unto thy people , and wonderfull in all thy doings towards the children of men : thou hast been pleased ( since thou hast created us for thy self ) to guide our steps unto thee , and to set us in the paths that lead unto everlasting life , by teaching us to believe (a) rightly in thee ; to walk (b) uprightly before thee ; and in all our addresses (c) , to speak advisedly and discreetly unto thee . and thou hast been farther pleased to afford thy servants suitable and convenient helps for the performance of those duties thou hast enjoyned them , even thy holy sacraments ; which thou hast ordained to nourish and strengthen our saith in thee ; to enflame our love towards thee , and to embolden our addresses unto thee , by assuring and sealing (d) unto us all the gracious promises that thou hast made unto thy church , in thy beloved son . lord teach us to use these helps and means discreetly , reverently and thankfully , as thine own holy institutions ; continue them still unto us , and let thy holy spirit be ever present with them , that they may be instrumental and effectual to those ends and purposes for which thou hast ordained them . lord hear thou in heaven thy dwelling place , and have mercy , and pardon the sins of this most sinfull nation ; heal all our rents and breaches : thou whose name is , the repairer (e) of the breaches and t●e restorer of the paths to dwell in , let this ruin (f) be under thy hand , and be thou a healer . say unto this nation , as thou didst ( once ) to thy antient people (g) : i will bring it health and cure , and i will cure them , and reveal unto them the abundance of peace and truth . grant this for thy mercies sake , and make haste to help , o lord god of our salva●ion . how long o lord ! at length repent , and of our miseries relent : thine earely mercy shew . that we may unknown comforts tast , and for long daies of sorrow past , as long of joy bestow . the preceding aphorisms resolved into questions and answers ; for the better fixing of them in the memory , and a farther illustration of them to weaker understandings . this short abstract is fram'd and contrived first , axiomatically , by way of theses , aphorisms , or axioms , as hippocrates summ'd up the ▪ rules of his art in aphorisms ; piscator , junius and grynaeus have delineated the body of theology in the like form . in the second place , these theorems are handled dramatically , by inter-locutions , or by questions and answers ; which was the antient way , not onely of teaching philosophy , used by socrates and plato , but also of planting the christian faith , and propagating it over the world . this method and oeconomy will much conduce not onely to illustrate the matter in hand , and insinuate it to the understanding , but will serve also to rivet it the faster in the minds of the learners , that they may be as go●ds and nails , fastned by the masters of the assemblies . it is a command of moses concerning the law : thou shalt teach them diligently to thy children , deut. . . in the hebrew it is exacues , thou sh●lt sharpen these precepts , and set a point on them , that they may penetrate , as men sharpen a stake to drive it into the ground , or set an edge on a knife by often drawing it over the whetstone : so it is needfull that such rules should be often inculcated and repeated that they may pierce deeper and hold faster . and lest i might seem to obtrude any thing magisterially or like a dictator on any mans belief , i have pointed to the rock from whence they were hewn , by subjoyning scripture-citations to each of them . i have also confirm'd them by the authority of some ancient and modern writers , such as were the heads of their tribes , and renowned men in their generations . the protestants of france took just offence at the sorbon doctors , when they published the capital points of christian religion in . propositions , without any proofs of scripture for any of them , but obtruded naked conclusions and axioms , tanquam pro imperio , nullis rationibu● aut firmamentis adjectis ; but i hope i have prevented such objections , by what is added to these theorems . of the creed . how many parts be there of christian religion ? there are four general parts thereof , which are universally embraced of the whole church of god , through the world , and do virtually contain the whole body of divinity : namely the creed , the commandments , the lords prayer , and the sacraments . what is the preeminence and excellency of man above other creatures ? as man was made after a different manner from all other creatures here below : so he was made to a different end , namely eternal happiness after this life : for the attainment whereof , god hath shewed him what to do , prescribed the means thereunto conducing , if he make a right use of them . what are those means that god hath appointed unto man , for obtaining eternal happiness ? they are chiefly these two : first to believe rightly in god : secondly , to live uprightly before him , that is , according to his will revealed in his word . living and believing making up the whole duty of man . what word do you mean ? the word wherein god declared his will is the scripture , which is the authentic rule of faith and manners , life and belief ; containing all points of necessary and saving truth● ▪ to make the man of god perfect , and to carry him on to his designed end of happiness and glory . what are the chiefest points of faith and right belief ? the chief and fundamental points of faith and true belief , and which are necessary to be received of all to whom they are propounded , are summed up in these . points or articles , which are contained in the apostles creed ; which creed is the key to all other doctrinal points of religion . how did the patriarchs and servants of god ( of old time ) believe , before this creed was framed ? they believed as we do , and were saved by the saith contained in this creed ; every article thereof being revealed unto them , and to be found ( dispersedly ) in the writings of moses and the prophets : for as the●e was but one church from the beginning of the world ; so there was but one faith , which is common to us and them , and to all that shall come after us . what do these . articles contain or concern ? some do concern god the father , as the first article ; some god the son , as the six articles immediately following ; and some do concern god the holy ghost , as the eighth article : the four last do set forth the state of gods church , both in this world and in the next . what is meant by christ's descending into hell , which is mentioned in the creed ? that article or period , may safely be understood , either of these two waies : . first , that the soul of christ descended ( locally ) among the infernal spirits , not to suffer , but to manifest the power of his godhead : which is the interpretation of the fathers , and divers eminent writers of later age . . secondly , by descending into hell , no more is to be understood , than that christ descended into the state of the dead , and was continued under the power of death for the space of three daies : which is more generally received of the later writers . what is meant by this article , i believe the holy catholic church ? to believe the holy catholic church , is to believe that among all the tribes and nations of the world , god hath some chosen servants , and a peculiar people , whom he hath t●ken out for his name ; sanctified with his spirit ; called unto the state of grace ; and ordained unto eternal glory . what do you understand in the same article by the communion of saints ? to believe the communion of saints , is to believe that the saints and servants of god are knit ( by an invisible tye of faith and love ) to christ their head ; and unto each other by common participation and mutual communication of all good things both spiritual and temporal ; as if they were but one body , and were acted by one soul and the same spirit . what do you understand by this article , i believe the forgiveness of sins ? we believe that god doth freely pardon sin to penitent sinners through faith in christ , without any other merit or satisfaction ; and pronounce this pardon ( in his name ) upon just and lawfull occasions . are there not some other creeds besides that of the apostles ? yea ; the nicen creed , and that of athanasius : yet these are but paraphrases and explanations of the apostolical creed , upon occasion of heresies that sprung up in the church ( in those times ) especially touching the trinity , and the incarnation of christ ; but they contain nothing material , or substantial , that is not couched in the short symbol of the apostles . what is the use of that little hymn , called gloria patri ? it is ( as it were ) a little creed , and an abbridgment of the apostolical , brought into the church about the time that arrianism prevailed , for to be a badge to distinguish the orthodox believers , from the heterodox or mis-believers : for by giving glory to god in this form , they confessed the trinity in unity , which the arrians opposed . of the commandments . which is the second general part of christian religion ? the commandments , which are a breviate of the moral law , and of all the practical duties of humane life ; the rule of our obedience ; the tree of knowledge of good and evil , shewing what is good and what is bad , what is to be followed , and what to be eschewed . did not christ abolish these commandments ? no , for this is a law founded in nature , and natural equity ; and therefore is unmovable and unchangable ; it is the eternal rule of justice to all persons to the end of world . the gospel doth not exempt any persons from natural and moral obligations at any time . but it is said , that we are not under the law , but under grace : therefore we are freed from the law . indeed , christ hath ( wholly ) freed us from the ritual or ceremonial law ( which was grown to be unsupportable ) but he hath not discharged us from the law of good manner● promulgated on mount sinai : yet he hath freed us in part from this law , freed us from the rigor and severity of it , filed the teeth of it ( as it were , ) he hath freed us from the curse annexed to the breach of it , when he was made himself a curse , by suffering an accursed death for our sins . was this law a perfect rule of obedience , and such as needed no amendment ? yea , it was a holy and a perfect law , having a spiritual as well as a literal sense , being made to regulate the whole man , both outwardly in his members , and inwardly for the thoughts and intentions of the heart . christ did fullfil this law , by doing it , not by filling up the vacuities of it ; for there was no defect or imperfection in it . are not the duties of man very numerous in this life ? yea s●●e : but god in his wisdom , hath summed them all up in ten general precepts , or ten words , as moses calls them . our saviour christ reduced these . into two , mat. . . and st. paul into one , rom. . namely love ▪ love is the fullfilling of the law ; the end and complement of it ; that is , love towards god , and love towards our neighbour : this is the total sum of the moral law . is it possible for any to perform or fullfil this law ? though it be so nice and exact in it self , that we cannot perform it so fully as we ought , or as it requires : nevertheless we may ( gods grace assisting us ) perform it so far , as to find a gracious acceptance with him , through christ . the doing the uttermost of what we can , and the bewailing of what we cannot do , is all that the merciful god requires at our hands in this point . what do the precepts of the first table contain ? they do contain the duty of man towards god , being given to direct him in the service of his maker , and in performing the internal and external worship that is due unto him : ●or he that made both soul and body , expects the service of both , and to be glorifi●d in both . what do the precepts of the second table concern ? they do concern and contain the duty of man towards his neighbour , obliging him to love him as himself ; and that , as his fellow-creature , hewn out of the same rock , made by the same hand , and bearing the same ●●amp , image and super ▪ scription with him , ev●n the image of him that made both the one and the other . the commandments are but few in number , and short in words , have they not s●me farther latitude in sense , than in words ? yea surely : and there are certain rules to shew what latitude they bear , that is , how far they may be amplified and extended ; as , first , where any virtue is commanded , all virtues of the same kinde , are ( under that name ) commanded ; and where any vice is forbidden , all vices of that kind or race are forbidden likewise . what other rules have you to measure the latitude of these commandments ? take these two more : where any virtue is commanded , there the opposite vice is forbidden ; and where any vice is forbidden , there the opposite virtue is commanded , by the rule of contraries : as where stealing is forbidden , there honest labour , industry , and frugality is commanded , that men need not be forced to steal . what is the other rule ? where any duty is commanded , there all lawfull mean● conducing to that duty , are ( tacitly ) commanded : and where any vice is forbidden , there all the means and occasions , as also the allurements and provocations that do any way tend or induce thereunto , are likewise forbidden . of the lords prayer . what is the use of prayer ? since there is no man in the world so full , and self-sufficient , but doth want something , and must seek out of himself for a supply of that want , nature dictates and suggests , that prayer and supplication is an effectual means to obtain this supply ; and that humble address must be made to him that hath all , and wants nothing . god is of his own nature good , and also knows all our wants , what needs then of praying and intreating ? though god be rich in mercy towards all , and knows all our wants better than our selves , yet he expects to be asked before he gives : he requires us to acknowledge our wants and weakness●s , & to lift up a prayer in faith , and then he will meet with our desires , if they be just and convenient . will any prayer serve , however it be fram'd and composed ? no , therefore our saviour christ , knowing that most men are ignorant in the duty of prayer , and know not how to pray as they ought and according to gods will , did at the request of his disciples prick down a lesson for that purpose , as john the baptist had done before , for his disciples : he gave them a prayer , which they might use without fear of offending , by presenting unfit or unlawfull desires . are those words of our saviour , recorded in the sixt of ma●thew and the eleventh of luke a prayer ? they are a formal prayer , and not onely a pattern to p●ay by ; a full comprehensive prayer , and a general inventary of all our wants , suiting with all persons , times and occasions . may not other prayers be made and used besides this ? yea doubtless ; onely this prayer must be laid before us as the law and line of all other prayers ; the r●le and directory for composing of such prayers as suit with private and particular occasions , when every man shall touch his own sore (a) , and his own grief : this must be the standard or measure , whereby thos● prayers must be examined , whether they be made according to the pattern shewed in the mount . mat. . may not other prayers be esteemed as good as this ? no sure : this prayer must ( in all reason ) be reputed above the best of humane compositions . . first by reason of the excellency of the author who was the wisdom of his father , and in whom were hid all the treasures of wisdom and knowledge : and unto whom the spirit was not given by measure . . for the power or acceptableness thereof with god : for when we supplicate the father , not onely in his sons name , but also in his sons words , we may ( with good reason ) believe that our requests will be the sooner heard . is this prayer so acceptable , without any other conditions in the person that prayeth ? no , neither the eminency of the composer , nor the art of the composition , do recommend a prayer so much , as true faith and fervent affection , as also humility and due reverence ; which are necessary dispositions and qualifications in the person that presenteth this prayer , or any other . is a prayer made by another man usefull ? yea , a godly prayer composed by another , ( whether read or repeated by heart ) as may be usefull & prevalent , as one made by our selves , if devotion be in the heart : and the same prayer may be often used ( as our saviour did ) if the same grace be still wanting . god is not delighted with varying of phrases , and suits of several dresses . why are we taught to say [ our father ] in the lords prayer : and [ i believe ] in the creed ? to instruct us , that every man must believe for himself , being to be saved by his own faith : but we must pray for others , as well as our selves : for as charity begins at home , but doth not end there ; so doth prayer : if it hath one foot in the center of one's self , the other foot doth fetch a compass about the world . how many petitions are contained in the lords prayer ? there are six , equally divided between god and man : whereof the three first . hallowed be thy name , do concern god . . thy kingdom come , do concern god . . thy will be done , &c. do concern god . the other three . give us this day , do concern man . . forgive us our trespasses . do concern man . . lead us not into , &c. do concern man . is it any way usefull to pray in an unknown tongue ? no , neither to him that prays , nor to the congregation , because it is unfruitfull to edification : so to pray with an unprepared heart , and unpremeditated words , delivering rude , and crude , and undigested thoughts , is unlawfull , as not consisting with that reverence that is due to the majesty of god , when we make supplications unto him . may not this prayer be wholly forborne and laid aside by them that can frame prayers of their own ? no , the omission of it gives great offence to godly christians ; for he that composed this prayer did impose it , and command it to be used , and therefore it is not warrantable to lay it quite aside , though we be qualified to make prayers of our own : for as this doth not exclude other prayers ; so neither must others exclude this : but in may be used either at the beginning of our devotion , or at the close of it , as the ancient church did ( indifferently ) use it . of the sacraments . what is the end and use of sacraments ? the new testament sacraments are certain visible signs and seals , ordained by our saviour christ , relating to som invisible grace and goodness , represented by them , and conveighed in them , to the meet and worthy partakers . why were sacraments instituted in corporeal and visible elements ? it was in consideration of mans weakness and frailty , whose understanding must be instructed in heavenly mysteries ; and whose affections must be excited and stirred up to religious duties , by the help of visible forms , representations , and objects . can the sacraments work grace upon the soul ? no , as of themselves , or by some inherent virtue in them ; yet in regard of the strict relation that is between the sign and the thing signified , and the spirit and power of christ concurring with his own ordinances ( who doth not delude men with mock-shews ) much benefit is derived in them and by them , where the partakers do not put a bar or obstacle by their own unworthiness . how many sacraments be there ? there are but two , which are truly and properly so called , and which are necessary ( for all persons ) unto salvation : namely baptism and the lords supper , whereof the first is a sacrament of our initiation or entrance into the visible church ; the other , of our continuation in it . what are the marks to know the visible church by ? the preaching of the word and the administration of the sacraments are characters or tokens of gods church , whereby it may be known & discerned : for where these are rightly dispensed , there is a true church ; and where these are wanting , though there may be an assembly or convention of men , yet it is not properly a church of god . what is the intent or use of baptism ? it was ordained , not onely as a sign of the new covenant made in christ , or a distinguishing ordinance between believers and unbelievers ; but also for a seal to ratifie , consign and make over ( as it were under seal ) the promises of god made in christ , unto every true believer . what is the danger of wanting the rite of baptism ? there is no danger in the bare want of it , where it may not be had , but in the neglect or contempt of it , where it may be had ; this is a soul-endangering sin ; and imports a contempt of the author , and a rejecting of the counsel of god : gods anger was highly ince●sed against moses for not circumcising his child ( in due time ) according to the command . are young children capable of baptism ? yea , the children of believing parents are , as the children of the israelites ( being but eight daies old ) were of circumcision : and where but one of the parents is a believer , the children are admitted unto those favou●● and privileges of the church that do belong unto that parent as a believer . wherefore was the lord supper instituted ? it was instituted by christ , not onely for a memorial of his own death , but also for a means of applying his merits to the partakers ; for the increasing of love and amity among the faithfull , and for the improving and strengthening of their faith and love towards god , by these outward tokens and pledges of his love to them . what is necessary for the due receiving of the lords supper ? it is expedient that a man examine himself , but not so necessary that he should examine others , whether they be worthy or unworthy : for no man is partaker of another mans sins , except he be access●ry thereunto , either by counsel or consent , or approbation , or some such way . is it expedient that a man be a frequent partaker of the lords supper ? yea : for often approaching to the lords table ( in due mann●r ) besides other benefits , conduceth much to the advancement of piety and a holy life : for thereby we are called to a re-inforcing of our watch ; to descend to that most usefull duty of self-examination , or searching our own bosoms ; to purge out the old leaven , and all impurity that is there contracted ; and lastly , to a renewing of our vows and promises ( made in baptism ) of serving god with more circumspection and vigilance . are these sacraments to continue for some certain time onely , or for ever ? they are not temporary ●i●es , but standing appointments in the kingdom of christ , and of perpetual use in his church until his second coming : none can arrive at such perfection in this life , at to be above ordinances , or not to stand in need of them , for the uses before mentioned : for which purposes , all sober and humble christians have alwaies foun● them usefull and efficacious . who are lawfull administrators and dispensers of the sacraments ? onely such as are lawfully called to ecclesiasticall ministeries , are lawfull administrators of the sacraments : they are the keepers of the seals , and are entrusted to apply and dispense them to such persons as desire them , and are meetly qualified for them , and none other . finis . a review of the precedent aphorisms : wherein some of the most material points and passages that have been most liable to mistakes ( in these times ) are farther illustrated and verified . . of fundamentals . . of the authors and authority of the creed . . of the fullness and sufficiency of it . . of the patriarchs creed . . of believing the catholic church . . of the nicen and athanasian creeds . . gloria patri , a short creed . . of the obligation of the moral law under the gospel . . of the perfection of the moral , at the first enacting of it . . how this law is possible to be performed . . of mens ignorance in the duty of prayer . . that the lords prayer is a prayer . . it is the rule and law of all prayers . . surp●sseth all other compositions . . of set forms of prayer . . the lords prayer may not be laid aside . . sacraments , why instituted ? . their virtue and efficacy from the author . . they are seals as well as signs . . absolutely necessary , where they may be had . . infant-baptism more antient than christ and his apostles . . where the sacraments may not be had , desire supplies the defect . aphor. . of the four fundamentals of religion . most men do divide this sovereign science of theology into four parts . dr. nowel in his catechism , calls those four , by the names of faith , obedience , invocation , and sacraments ; which amounts to the same with this division which we here follow : for faith is summed up in the creed ; obedience in the decalogue ; invocation in the lords prayer ; and the sacraments make the fourth part . mr. perkins calls these four h●●ds the grounds and catholic principles of the catechism ; and dr. d●avenam ( that ●d . jewel of salisbury ) calls them the fundamentals of christian religion . by fundamentals , he understands such things as are absolutely necessary to salvation , and as such , to be embraced of all men , when they are sufficiently proposed unto them . and such are ( saith he ) not onely mysteries of faith comprized in th●creed , but also the dictates of the divine law , contain'd in the decalogue , which he calls symbolum agendorum , as the other is symbolum credendorum . a speculative knowledg of divine m●st●ries will not carry us one step forward towards heaven , without the practical knowledge of divine mandates , and it is no less damnable to er● in moral principles than in speculative , that is , it is as great a heresie ( dogmatically ) to imp●gn one of the commandments as one of the articles of the creed . for he that affirms that god is not to be worshipped , or that parents are not to be honoured ; or teacheth that theft and murther are no sins , is an absolute heretick : for every practical dictate of the moral law is a fundamental truth , and ought as firmly to be believed as any article of the creed : for it is implicitly contained in it . there are some general verities and propositions also in the doctrine of prayer , and sacraments , which are no less fundamental than the other ; and which to d●ny or oppose , would be both impious and heretical . those churches that are built upon these fundamentals and do firmly retain them , have that which may suffice them to salvation ; they have a foundation sufficient to bear that super-structure which they are intended for , even mans eternal salvation . and if men indeavour to live according to these principles , th●y are to be deemed members of gods church , and such to whom all christians should give the right hand of fellowship ; and not s●parate from , though they might be guilty of sundry failings otherwise . this is the substance of some chapters of that pious mans irenicon , or exhortation to peace , directed to the pro●estant churches of germany , which are divided into lutherans and calvinists . aphor. . of the authors and authority of the apostles creed . magno certè verterum consensu , &c. surely by a general vote & suffrage of the antient fathers , this creed is ascribed unto the apostles , saith mr. calvin . & ab ultimâ memoriâ , sacro-sanctae inter pios omnes authoritatis ●uit , as he goes on , and it was esteemed of sacred authority among all gods servants , from the first spring of christianity . ireneus one of the antientest of them , living in the year . saith , that the whole church of god dispersed through the world , received it from the apostles , and carefully preserved it entire ; who by their agreement in this faith , did seem to dwell in one house , and to be animated with one spirit . more testimonies to this effect are ama●sed together , by the worthy pains of mr. ashwell , in his fides apostolica . in this creed ( saith reverend perkins ) is the pith and substance of christian religion ; taught by the apostles , embraced by the antient fathers , and sealed by the blood of martyrs . it was composed ( saith he ) either by the apostles , or apostolical men , who were their hearers , and immediate heirs of their belief : and is of more authority than any writings of church or church-men whatsoever ; was approved by the universal consent of the catholic church in all ages , is next in authority to the scriptures : and the order of the words ought not to be altered . thus he . the creed is called the apostles quia ab ore apostolorum receptum , because it was taken from the mouths of the apostles , saith nowell ; or as v●sin doth express it , because they delivered that summary of doctrine to their disciples , from whom the succeeding churches did afterwards receive the same and transmit it to posterity . the substance or matter of it is ipsissima scriptura ( saith learned iunius ) pure scripture . et nihil in eo est , quod solidis scripturae testimoniis , non consignetur , saith calvin ; there is no article , joynt or limb in it , that hath not a scriptum est written upon it ; that is not found for the sense and substance ( though not terminis terminantibus ) in the authentic canon of scripture . the whole sys●●m or body of it , is mentioned or hinted ( at least ) by these circumlocutions in scripture : the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , tim. . . that precious ●ag● , jewel or depositum , that was betrusted ●o timothy ; the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , tim. . . that form , draught or pattern of wholsome words : and is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. . . that form of doctrine , that is , that frame or system of doctrinal truths , which the apostles did ( in the first place ) deliver as the ground-work of all other super-structures : and such expressions . aphor. . the fullness and sufficiency of the apostolical creed . in this creed , there is neither want nor waste , nothing defective or redundant ; it is breve , simplex & plenum saith st. augustin , short and plain , but full and comprehensive ; doctis , indoctisque commune ; the meanest christian must know so much , and the greatest clerk need know no more , for the substance of his belief . we may say of this , as athanasius speaks of the nicen creed wch is ( for substance ) the same with it : that it is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a full and sufficient system of fundamental verities , for the averting of impiety and the establishment of piety in christ . it is regula , una , immobilis et irreformabilis , in the language of tertullian , the sole rule of faith , and such a one as is immovable and unreformable , that admits neither supplement nor correction . as in other sciences : so in this , there must be some principles that are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , worthy of belief of themselves , and that are fixt and immovable and indemonstrable ; otherwise , there would be no end of disputes and controversies , or any satisfaction to the busie mind of man : for when a proposition is resolved into these principles , there we must take up our rest , there is the ultimate resolution and non-ultrà in that point . as in the mathematics , omne mobile movetur super immobili , every movable mo●●● upon somthing that is immovable : so in all discourses , every demonstrable proposition is reducible to some indemonstrable principle , which is the dernier ressort , the last appeal , and ( by consent of parties ) the final decision of all controversie . the church of rome , ( whose sea hath on shoar ) being not contented with this number of articles , and catalogue of fundamentals , which the apostles left us , hath doubled the cube and enlarged the philacteries of our creed as wide again , by an addition of a dozen articles more , qui pari passu ambulant , that are of equal dignity th . perfixed before them ; and spalato in confide and necessity with the others ; so material ( every one of them ) that there is no salvation to be expected without them ; a curse is denounced against every man that shall rej●ct or deny them . so that the pope is not onely dictator and lord of our faith , but is himself a prime article in it , and the very corner-stone of our religion , as a cardinal champion of his holiness hath given us to understand , in these words , romani pontificis potestatem & infallibilitatem esse rei christianae summam , ejusque sententiam pro normâ & regulâ fidei habendam , asserimus . erasmus a sober and learned man , doth wish that the christian world had been contented with that one creed of the apostles in lieu of all the several confessions that are in the world : for ( saith he ) there was never less faith in the world , than since the time that confessions of faith were multiplied . vbi caepit minùs esse fidei inter christianos , mox increvit symbolorum & modus & numerus . de ratione verae theologiae . aphor. . of the patriarchs creed . it were not difficult to demonstrate the truth of this aphorism ▪ by giving proof of each article in order : but in●●nding onely some strictures and short animadversions in this place , i may not take so much liberty , to expatiate . i shall ( at present ) onely show that the main substance of the christian faith was known to gods chosen , from the beginning , even long before christ came in the flesh . . the article of the blessed trinity , to wit , the triple personality of the godhead , was revealed unto them , as is proved by zanchius in his eight books de tribus elohim ; by petrus galatinus , de arcanis veritatis catholicae ; and by that learned noble man of france , sieur du plessis , de veritate relig : christ : cap. . . christ the second person of the trinity was abundantly revealed unto the fathers of the old testament , that they might be saved ( saith augustine ) by faith in christ that was to come , as we are saved by faith in christ who is come ; their faith and ours , had the same object ( there is but one faith , ephes. . . ) the difference was onely in the tense or time , but the effect was the same . all the periods and several acts of mans redemption by christ ( as his incarnation , passion , resurrection , &c. ) were not unknown to the servants of god in old time ; and the glorious fruits and effects of the● were not hidden from them , but were assured unto them , through faith . a redeemer was promised even to the first sinner after his prevarication : the seed of the woman shall bruise the serpents head , gen. . this was the first gospel in the world , extant in the first book of the bible ; this was proto-evangelium , and evangelii aurora , the first dawning of gospel-comfort . if ye believed in moses , ye would have believed in me ( saith christ to the jews ) for moses wrote of me , joh. . . moses wrote of christ , both in the forecited text and else where . abraham saw christ's day and rejoyced , john . . he saw the day of his incarnation , which god revealed ( by some means ) unto this his friend , & wch ministred cause of joy unto him ; this was the gospel which god preached unto him , gal. . . for there was gospel in the world before christ came to preach it . some of the prophets tongues dropt some of this balm now and then ; more especially esay , who was the evangelist of the old testament , & ante evangelia , evangelicus : isaias saw christs glory and spake of him , john . . now the gospel that was preached in those daies , was the same with ours , to wit , justification by faith in christ , remission of sins , and life and immortality through him , as a reward of faith and sincere obedience . habbakkuk preached , the just should live by faith , in case he was defective in obedience . circumcision was a seal of their justification , or righteousness which was through faith ; even a seal of pardon and remission of sins to all believers . . the resurrection of the body was a point that iob a gentile and an alien from the commonwealth of israel was well assured of : it is a point generally believed and embraced in the jewish church , as st. paul declares in express terms , acts . verse , , . verse . and now i stand and am judged for the hope of the promise made of god unto our fathers , i. the promise of a resurrection from death . verse . vnto which promise , our twelve tribes instantly serving god day and night hope to come , for which hopes sake king agrippa , i am accused of the jews . verse . why should it be thought a thing incredible with you , that god should raise the dead ? nay , the women of the countrey were strong in this faith : for when christ told martha , that her brother lazarus should rise again , she replied , i know that he shall rise again , in the resurrection at the last day . . then for the last point or article of our belief , even everlasting life , i doubt not but they had knowledge and assurance of it , many of them : life and immortality was proposed to them as a reward of their obedience , if they had kept the law : which if a man do , he shall even live in them ; live , not onely a long life here , but an endless life hereafter . the law is the administration of death , saith st. paul , but that is not the proper work of it ; that is by accident , not in the primary intention of it ; the commandment was ordained unto life ( saith the same apostle ) but he found it unto death , by reason of his sins : the sting of death is sin ; it is sin ( and not the law ) that bites like a serpent and gives the mortal wound . the old and new testament do not differ materiâ promissionum , in the subject matter of the promises : as if the promises ( of old ) were onely temporal , and under the gospel onely eternal promises were propounded . the belgic remonstrants did teach so , indeed , and so did michael servetus , whom for this , and other heresies , calvin calls exitiale monstrum . these make no other esteem of the antient people of god ( the seed of abraham ) than of a herd of swine , who had their portion in this life without hope of any other : as if god had proposed no other guerdon to them ( nor they expected any ) but fullness of bread , carnal pleasures , worldly pomp and power , and children to inherit all these after them . michael servetus , whom calvin terms prodigiosum nebulonem in another place of his institutions , was by birth a spaniard of arragon , who of a physician became a divine , and did pass for a protestant : he was convented at geneva for sundry heretical opinions , that he had broached both there , and elsewhere , and persevering therein , without hopes of reclaiming him , he was by the counsel and consent of the divines of bearne , zurick , schaffhauson and geneva , burnt at geneva in the year . you may see a catalogue of his errors in lucas osiander's epitome of eccles : history . l. . cent : . c. . and in schlusselburgius , and the anabaptists speak the same dialect , as calvin doth inform us in his institutions ; which pestiferous error ( as he terms it ) is there fully refuted by him ; and all protestant writers tilt at it with their pens , where ever they meet it ; among the rest , the church of england hath laid it under her feet ; if i do not mistake her meaning , in the th. article of her confession , where these words are to be found . in the old testament , everlasting life , is offered to mankind by christ : therefore they are not to be heard that feign that the old fathers did look onely for temporal promises . they looked for a city whose builder and maker was god , and for a heavenly countrey , heb. . , . fides abrahae non palastinae duntaxat regionem spectabat , sed caeleflem illam patriam & beatorum sedem , is a note of iustinian upon that place . aphor. . of believing the catholic church . we must remark that the phrase of this article runs : i believe the holy catholic church , not in the holy catholic church : for the particle [ in ] perfixed to the former articles , must be out here , and it is out in st. augustines exposition , and ruffinus , and other antient expositors upon this subject , and also in the trent catechism * . we may not believe in the church , because it is not dominus but domus , not the master of the house , but the house , as st. augustin gives the reason : we may credere ecclesiae , not in ecclesiam , we may believe the catholic church very far , and give it the highest credit next gods own word , in matters of fact and practice especially , and some points which the scripture doth not clearly define ; herein we may follow the practice and embrace the arrest or judgement of the catholic church : for it is a staple rule and maxim in st. aug : what is universally * received and retained in the church , we may rationally conclude , that it was derived from the first planters of it , even the apostles . but we may not rest or relie upon the church , as the chief guide of our salvation ; her authority is venerable , but it is not the rule of our faith . wherefore the word credo i believe , in the four last articles of the belief , imports no more than , credo esse , & meo bono esse , as alsted doth well expound it : i believe that such things ( mentioned in those several articles ) truly are , and that i have a share and interest in them . the catholic church here mentioned , is not visible : for it is an object of our faith , not of our sight , and faith is of things not seen , heb. . . this holy-guild society , fraternity of the rosie-cross ( as i may not unfitly term it ) is invisible ; for it is caetus praedestinatorum , a company of men predestin'd to salvation , whose names are written in the book of life , enroll'd in that sacred register , among the candidates of eternity . now who those are , and whose names are there registred , we are not allowed to know ; that such there are , we know and firmly believe , but who they are , we know not , having no certain {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or infallible indication to know them by : for they do not carry the marks of their election in their foreheads ; god alone knoweth them that are his . we have not the gift of knowing men and discerning spirits by inspection : we may know their persons , but for their eternal state and condition , we may probably guess at , but not make a sure , and infallible judgement ; there is indaeus in occulto & judaeus in propatulo , we may know the one , but do not know the other : to know the reins and the heart is the prerogative of him that made and moulded both . as this church is not visible ; so it is not topical or confined to one place , but is catholic or universal , both for times , places and persons . they robb christ of his inheritance that confine his kingdom or church within one nation , canton or conventicle ; as donatus did arrogantly affirm , that god had no church in the world , but in that part of africa , where he and his party swayed : none was within the ark of gods church , but who had entered into his cock-boat . god gave his son the heathen for his inheritance , and the uttermost parts of the earth for his possession : of his kingdom there is no end , no limits of duration or extension . they are therefore injurious to him , that would retrench his inheritance , and robb him of any part of his purchased possession , by denying a catholic church hear the expostulation of optatus with the old donatists upon this point . si sic pro voluntate vestrâ , in angustam coarctatis ecclesiam , si universas subducitis gentes , ubi erit illud quod silius dei meruit ? quod libenter largitus est ei pater , dicens , dabo tibi gentes haereditatem tuam ? ut quid tale infringitis promissum ut a vobis mittatur quasi in carcerem latitudo regnorum ? aphor. . of the nicen and athanasian creeds . the nicen creed ( which is extant in our liturgy ) was fram'd by the fathers of the first general council that was held at nice a city of bythinia , and was conven'd by the renowned emperour constantine in the year . where . bishop● were assembled ; whence st. hierom calls this creed fidem . patrum , the faith of the three hundred and eighteen fathers or bishops . in this council , the heresie of arrius , ( a presbyter of alexandria , who denied the divinity of christ , and thereby did much disturb the peace of the church ) was arraign'd and condemn'd . it is reported by sozomen that the arrians held another council at nice in thrace , in opposition to the former in the year . here was nice against nice , but the truth did at last {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} prevail and overcome , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} canere trumph over error and heresie . athanasius was ( in those daies ) a stout opposer of the arrians , and stood up single in defence of the truth , when all the world was ( almost ) turn'd arrian , as hierom complains : whereby he got a fame suitable to his name . he was ( by their means ) four times banished , and oft times brought into jeopardy of his life , so violent was this storm in the church : so that vincentius lirinensis rightly terms the arrian heresie a bellona and a fury , for the bitternss of i. during his banishment at rome , this good man composed the creed that bears his name , and presented it to pope iulius , and afterwards to the emperour iovinian , when he was elected emperour , and when he himself ( after all troubles ) was advanced to the patriarchal dignity of alexandria . so that these creeds were made , not as supplements , but explanations of the apostolical creed ; occasioned by the turbulency of some spirits , who ( out of some vain glory or discontented singularity ) raised those sad tragedies in the church , which continued long , and sharp : for we read of bishopt banished at one time , into the i le of sardinia by thrasimundus , an arrian king of the gothes . the . creeds , the nicen , athanasian and apostolical creeds , ought throughly to believed and received , because they may be proved by most certain warrants of holy scripture : so the th . article of the church of england , which is also received among the articles of ireland , in terminis . aphor. . gloria patri , a little creed . as the apostles creed was called symbolum , that is , a badge or token or mark of difference , quod fideles & perfidos secerneret , to distinguish believers from unbelievers ; or a certain watch-word ( as they have in the wars ) to know a friend from a foe : so this little hymn of glory ( which is symbolum parvum , a little creed ) was brought in , as a shibboleth , a privy mark or token to make discovery of dissembling professors and covert arrians , who desir'd to live in the bosom of the church , though they were enemies to the faith and peace of it . it was not ( as the great symbol ) to distinguish believers from unbelievers , but true believers from mis-believers , or such as believed amiss touching the article of the holy trinity . it was brought in use about the time of the nicen council , or as some say , before : for long before this period , we read that polycarpus ( that blessed martyr ) in the very place and at the hour of his martyrdom , had a kind of doxology , very neer and much like to this , who concluded his prayer and his lif●●n these words . therefore in all things i praise thee , i bless thee , i glorifie thee , o father almighty , through the eternal priest of our profession , jesus christ , thy beloved son . to whom , with thee o father , and the holy ghost , be all honour and glory , now and for evermore , amen . as we have received , ( saith st. basil ) so we baptize ; as we baptize , so we believe ; and as we believe , so we give glory . his meaning is , that as we believe in three persons and one god , so we baptize into the names of these three : and as we baptize into their names , so we give glory unto them , joyntly and severally . so that in the most solemn offices of the church , as confessing , baptizing , and giving praise , the holy individual trinity is professed and acknowledged . this was the use and purport of the gloria patri , originally in the church . mr. cartwright ( in his exceptions against the public liturgy of our church ) thought it meet that both this and the athanasian creed should ( now at last ) be laid aside ; because ( saith he ) the fire of arrianism is well quenched : and the sore being healed , there is no need of a plaister . how well this fire was quenched in the first hearth of it , i know not : if it was extinguished in egypt or asia , it brake forth in other places far more neer unto us , as poland , transylvania , and other places ; and from thence the sparks have flown over into this kingdom , and the fire hath prevailed much and gotten no small strength since this hymn and creed have been cashierd among us : so that if this little bucket was of use to quench that fire at first , there is very great need to revive it and resume it again , for that purpose . of the commandments . aphor. . of the obligation of the moral law under the gospel . the moral law is legibilis honestas , as parisiensis terms it , honesty made legible in characters , and transcribed from that original coppy within us , which every man carries about him , in scrinio pectoris . it is the voice of common reason , prescribing nothing but what every man ( indued with reason ) would judge to be aequum & bonum , to be very honest , fit and reasonable to be done , if they had never been commanded : yea if there were neither heaven nor hell , neither reward for well-doing , nor punishment for evil-doing , after this life . cicero in his book de republica cited by lactantius , give● this character of it : it is the law ( saith he ) of right reason , agreeable to nature , a constant sempiternal law , that calls every man to his duty , teaching what he should , and what he should not do : a law that admits of no addition or defalcation , much less of dissolution ; which neither senat nor people can dispense with , and which needs no interpretation or comment . an universal law which binds all men , in all places ; and rules at rome as well as at athens , yea rules the rulers , and is irreversible and unchangeable . of this delineation , the same lactantius gives this elogy , quis sacramenta dei sciens tam significanter enarrare legem dei posset ? what theologue ( well verst in scripture ) could so graphically describe gods law as the pen of this heathen hath done ? this law is the fundamental law of all nations , the ●ared pandects : all the laws that are extant , are but the issues and emanations of the moral law . by this , civil governments do stand , and humane societies subsist . our saviour came not to dissolve this law , or to absolve men from it : some other rites and ceremonies and temporary ordinances he abrogated , but not this ; he did not mean that his followers should be a lawless crew , sons of belial without yoke , and the christian common-wealth a synagogue of libertines . let no man deceive himself or others , with scraps of scripture misunderstood , which too many ( being inchanted with this circean cup of liberty ) do often wilfully mistake and wire-draw to their own sense and destruction both . there is never a line in all the new testament to countenance disobedience to superiors , or a loose and licentious course of life : we were not called to uncleaness , but unto holiness , saith the good apostle paul , and without holiness we shall never see gods face , as the same apostle assures us . which holiness consists in a sincere and hearty desire , indeavour and study to walk in all gods commandments , and to live conformable to his pure and holy laws , quoad nôsse & posse , according to the best of our skill and power . they that pr●tend to the spirit , and yet wallow in all filthy and libidinous desires , ego nescio quem christum fabricantur , quem spiritum eructant : i know not ( saith mr. calvin ) what christ they profess , or what spirit they breath or belch rather , for surely it is not the spirit of god , which is a clean spirit , and loves clean bodies and souls to dwell in , as the dove ( which is its emblem ) loves a clean coat . it is a duty incumbent upon all ministers ( as a good man admonisheth ) to teach the people the perpetual obligation of the moral law : and that it must be retained and upheld , or else christ cannot be retain'd ; for the contrary perswasion i● destructive to piety and morality , and disposeth men to turbulencies and rebellions , and le ts loose the reins to all extravagant , and inordinate desires , as the experience of late ages hath made it evident and legible to the world . aphor. . of the perfection of the moral law at the first enacting of it . how that law that came forth from the mouth of god , & was by him prescribed as a rule of obedience to his chosen people israel , was an imperfect law , a kind of monogram or rude draught , that was to receive full proportion , colours and consummation by a skilfuller hand , i do not ( yet ) well apprehend . for king david who was a sedulous student of the law ( all the day long was his study in st ) tells us that the law of the lord is a perfect law , converting the soul . and the same student mooting this prime question : how shall a young man cleanse his way ? makes answer , even by ruling himself after thy word . so that the law is sufficient to cleanse a mans waies , that is , to keep him in an exact frame of dutifullness and conformity to gods will , and to regulate his thoughts , word● , and actions , which is totum hominis , the all of man . and ( sure ) no law can go higher or be screwed to a higher pitch : there is but internal and external obedience requlred by the most exact law that is imposed , and both these is included in every precept of this law : for the law , like the law-giver , is spiritual : there is not onely a literal but a spiritual sense in every mandate ; and this is the perfection of it , that i● reacheth to the thoughts and intentions of the heart , which other laws do not , nor cannot do . we are forbidden to worship , not onely the images of our hands , but also the imaginations of our hearts : false opinions and heresies , having no reality or existence in the word , ( and which some men do passionately dote upon ) come within the compass of the law of the second commandment . we are forbidden also to kill , not onely with the hand , but also with the tongue , by slander , and with the heart , by inveterate malice , and unmeasurable wrath , these are incruenta homicidia , dry murthers , which stain the soul as deeply as where life is destroyed . nay , all the legal administrations of the old testament did carry a spiritual importance and intendment : the circumcision of the foreskin did betoken the circumcision of the heart , which is inward in the spirit not in the better ; and gods whole drift and design in that oeconomy was to make men holy as he is holy ; a royal priesthood , and a holy nation , exod. . . the sacrifices of the law were not only figures of that great sacrifice that was to be offered ( once for all ) to put away sin , but the slaying of beasts did also import the killing of our lusts , the mortifying of our earthly members , & the offering up of our selves a holy and lively sacrifice : sacrifices of righteousness were the true sacrifices which god required , deut. . . these should have been done , and the other not left undone ; for both were under precept , the omission and neglect of the one , made the other unacceptable , yea , made them to stink before god . and the true servants of god were not ignorant hereof : and the doctors of the law were not wanting to teach it in the schools : sacrificia laudis & charitatis erant sacrificia primae intentionis , saith one of the best scholars of the jewish nation , to wit , r. moses ben maymon : of whom cunaeus gives this testimony , maimonides primus solusque in illa gente ( fato quodam nascendi ) rectè intellexit , quid hoc esset , non ineptire . de rep : hebr : indeed the greatest part of the jewish nation ( through corruption of manners , not any defect in the law ) did rest in outward performances ; and some that sate in moses his chair , did gratifie the peoples humors with false glosses upon the law ; and perswaded themselves first , and the people nex● , that they were righteous enough , if they kept the letter of the law , and had a varnish of sanctity enough to blind the eyes of men . but christ told his disciples : that except their righteousness exceeded that measure of pharisaical sanctity , they should come short of heaven ; and notwithstanding their frequent purifications and washings , yet except they were pure in heart , they should never see god ; and therefore in the first sermon that ever he made , he laid open the true and genuine sense and meaning of the law , to his present auditory , and did wind up the strings of each precept to its right key , and tun'd the * decachord of the commandments as it had been tun'd at first : which in process of time , had been disordered , some strings being stretched too high , and some being l●t fall too low . — medium tenuêre beati . the learned author of the fundamentals speaks right herein : that christ did bind some parts of the yoke closer than they were before thought to be bound upon them ; ex●ending the precepts farther than they were thought to extend ; and in raising them to more elevated degrees of perfection , sinking them deeper than the outward actions even to the purity of the heart . some men perswaded themselves , or were perswaded by others , that if they had an outside sanctity , they were well enough : which conceit our saviour christ doth every where reprehend , and beat down , and pronounceth a wo to the scribes and pharisees , hypocrites : who made clean the outside of the platter , and left the inside soul and nasty ; that seem'd lambs without , but within were ravening wolves . introrsum turpes , speci●fi pelle deco●● . aphor. . how the law is possible to be performed . noa● , gen. . ▪ jo● , job . lo● , pet. . . are termed ●●ghteous persons by the spirit of god , that is , such as had kept gods laws , and fullfilled his commandments . but this is to be understood cum grano s●lis , in a sense of favour and ●q●ity , not precisely and categorically ; but either in comparison of others of their generation , or in a benign and courteous interpretation , they were esteemed righteous before god . it is said of david , that he kept gods commandments , and followed him with all his he●rt , to do that ( onely ) which was righteous in gods sight : and of good iosiah , that there was no king before him like unto him , that turned unto the lord with all his heart , and all his soul , and all his mind , kin. . . so of asa chro. . . these are high expressions and elogies , and yet we know that these men did bestow ( sometimes ) a piece of their heart ( that is of their affection ) upon the world and some carnal designes . the magnet is not so constant to the north , or pole-star , but it hath its variations and digressions from it ; and so the best of gods servants do not so wholly fix their eyes upon their master and maker , but they give an oeillad ( sometimes ) an amorous glance upon other objects . nevertheless , because god hath the best share of their love , and because they soon recall their hearts , and do not suffer their affections to wander far , nor to dwell long upon excentrical objects , and desire to love god sincerely and with an upright heart , non corde & corde , god accepts of their love : and so they are said to love their maker with all their hearts . and moreover , god is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of a benign and gentle nature , not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as aristotle interprets the word , not rigid or severe to mark what is done amiss , or one that stands upon his points , and power , and strict terms of law with his subjects , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one apt to extenuate faults , and give them a favourable gloss or construction , and being rather unwilling to find faults where they are , than to make some , where there are none . gods law is high and excellent , pure and exact in it self , worthy of that infinite wisdom and purity that did frame and enact it : but in exacting the duties of it , and in examining our obedience , mercy and benignity fit in commiss●●n with his iustice ; so that he never stand● upon the rigor of his laws , and nice puntilios of obedience , with humble and p●nitent sinners ( which he might do , and do no man wrong ) but remembers whereof we are made , that we are men , not angels , and that the best of men are but men at the best . wherefore , that the law is abs●lutely possible or impossible are both false e●●●tiations , if taken without l●mitation or distinction ; but with some restriction , both are true , and the question may be stated either way , with equal truth , though not with equal conveniency , or prudence . for ( with submission to better judgements ) i conceive , that it were more prudent to hold forth a possibility of fullfilling the law , than the contrary : for this later , damps all our indeavours , weakens our hands , dulls our edge , and makes all our hopes faint and languid : whereas a perswasion that gods law is feasible , though not facil , that it may be performed to such a degree and measure , that may find acceptance with him who sets us on work , makes us stretch and strein our faculties , and keeps us in heart , while we run the race that is set before us . non habeo vires , christus sed jussit , habebo : cur me posse negem posse quod ill● putet ? invalidas vires ipse excitat , & juvat idem quijubet , obsequium sufficit esse meum . in the arausican council it was made a canon : quod omnes baptizati , christo auxiliante & co●operante possent & deberent qaae ad salutem pertinent ( si fideliter laborare voluerint ) adimplere . dicat pelagius per gratiam nos posse implere legem dei ; & pax est . august : contra pelag : the lords prayer . aphor. . of ignorance in the duty of prayer . such ignorance and darkness doth possess our minds , that we often fail in our best duties , and those that do most concern us ; our very prayers are ( sometimes ) extravagant and offensive , as propounding things either unlawfull for the matter , or unfit for the condition of them that make them . of both which , since god is better able to judge than we our selves , let no man murmure or repine , when his prayers do finde a repulse , but let him rather suspect that there is somthing amiss on his part ; and make this inference , that god hath turn'd a deaf ear to his desires for his good , and denyed them in courtesie . for this is the confidence ( saith st. john ) that we have in god , that if we ask any thing according to his will , he heareth us : our prayers must be ( then ) according to gods will , not according to our own , e're they find admission or success . it was then a good advice of a heathen in this particular . — si consilium vis , permittes ipsis expendere numinibus quid conveniat nobis , reb●sque sit utile nostris : nam pro jucundis aptissima quaeque dabunt dî , charior est ipsis homo , quàm sibi : — consonant to which , plato cites a prayer of a greek poet , which he commends for the temper and prudence of it , and * calvin commends him for commending it : and it was thus : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mr. calvin gives this meaning of it . o iupiter , give us those things that are best and fittest for us , whether we beg them ( particularly ) or no : but such things as are hurtfull , keep them from us , though we earnestly desire them . nihil autem magis ignorari , quàm quid singulis expediat , aut quid petendum sit , ne gentiles ignorarûnt ; inter hos , qui scripsit . — evertêre domos totas , optantibus ipsis , dî faciles , &c. the disciples request to their master that he would teach them to pray , ( luk. . . ) did imply their ignorance and unskilfullness in this duty : and to prevent mistakes , and to succour mens ignorance in this performance , it was , that christ fram'd this prayer , as calvin rightly teacheth . càm videret quàm angusta esset nostra ▪ paupertas , quid aequum postulare , quid è re nostra esset , huic nostrae ignorantiae occurrit , & quod captui nostro deerat , de suo ipse supplevit ac suffecit . aphor. . that the lords prayer is a prayer , this is acknowledged by mr. perkins ( a man of some esteem once in this kingdom ) and the contrary perswasion condemned for error and ignorance by him . the assembly of divines in the directory for public worship do term it , a full and comprehensive prayer , and not onely a pattern . mr. calvin doth stile it orationem omnibus numeris absolutam , a perfect prayer in all points . beza , omnium christianarum precum summam ac formulam , a short sum and model of all christian prayers . since then it is a prayer , let no man doubt or fear to use it as a prayer , and do as christ bade him , when thou prayest , say , our father . the primitive christians did interpret this as a command : so that it was the ordinary and usual prayer of the church in tertullians time ; and i do believe that those that do forbear it now do construe it so , and that is a chief reason why they forbear it . tertullian in his exposition of the lords prayer ( which was made above year since ) hath these words , praemissâ hac ordinariâ & legitimâ oratione , tanquam fundamento , jus est accidentium desideriorum , & superstruendi extrinsecùs petitiones . of which words , this is the sum : . that the lords prayer was the most usual and ordinary prayer in his time . . that it was esteemed the legitimate , that is , the authentic and most current prayer of the church . . that this prayer was premised or used at the beginning ( as the foundation ) of all private and public oraisons : their service consisted of sundry other prayers , but this was caput caenae , the chief mess . in st. austine's time , it was used coronidis vice , for a close or up-shot of all their devotions , and for a crowning prayer , reserving their best wine untill the last . mr. cartwright who condemns the frequent repetition of it , in the service book , doth allow that the church should conclude the liturgy with it , and that ministers should end their sermons therewith ; as in the english church at geneva it is used with the prayer after sermon . the continuater of sulpit : severus tells us , that in the spanish church , the manner was ( for some time ) to use orationem dominicam tantum in die dominico , the lords prayer onely on the lords day . but the fourth council of toledo , which we● in the year . did condemn the practice , and commanded that it should be used daily in the publick services of the church . aphor. . it is the rule of all other prayers . this prayer is both forma precationis & norma precandi , both a form of prayer and a rule of praye● , or the law of prayer , as i may term it , in that sense that tertullian calls the apostle's creed legem fidei , the law of faith . we may call it the standard of prayer ; as we may also term the creed the standard of faith ; and the commandments , the standard of duty and obedience . now public standards or measures that were ( anciently ) kept in temples ( as the sacred shekle in the sanctuary ) or under the magistrates custody , had this use ; to be both measures themselves , and also patterns to make measures by . as that rare piece or picture made by polygnotus ( which for the excellency and artifice of it , was termed the canon , i. the rule ) was not onely a compleat picture of it self , but also an arch-type or idea , unde artifices artis suae lineamenta peterent , as pliny speak● of it , a sampler whence artists of that faculty , should learn the true lines , touches and strokes of a picture . whatsoever the mode or form , and language of our prayers may be ( saith * st. augustin ) we must fetch the matter and substance of them , from the royal mine of this prayer , if we pray regularly ; which is as copious in matter , as it is parcimonious in words , and in tertullians judgement breviarium totius evangelii . if any petition or request be made that doth not square with this prayer or is not reducible to it , it is a spark of strange fire that profanes the sacrifice : it is not secundum vsum sionis . aphor. . it surpasseth all other prayers . the lords prayer is the lady of all prayers : tertullian is of opinion that this prayer hath some kind of privilege in heaven above other prayers , haec oratio , suo animatae privilegio ascendit in coelum , &c. and st. cyprian ( who ●rod in his master's steps , for so he used to call tertullian ) speaks much like his master in this point : god the father ( saith he ) doth acknowledge his sons words , and gives a readier ear and a more favourable audience ( if faith and devotion doth accompany it ) when requests are presented to him in his sons language . hooker doth hit upon the same string : though men ( saith he ) should speak with the tongues of angels , yet words so pleasing to the ears of god as those which the son of god himself hath compos'd , are not possible for men to frame . we need not doubt ( saith another ) of a gracious hearing , since the prince that must hear , was the orator that did pen our prayer , and put words into our mouths . this is stylus curiae , it is a petition made in the style and form of the court , even the court of requests in heaven , and therefore is the more passable and current there . this cherisheth much confidence and consolation in us ( saith calvin ) that our requests contain nothing that is absurd or offensive to god , qui ( pene ) ex ejus ore rogamus , since we ask nothing , but what he himself did dictate unto us , and put into our mouths . the prayer which john the baptist prickt out for his disciples ( intimated luk. . . ) is not now extant upon record . it is probable that it soon grew obsolete and out of use , when this came up : as john himself gave place to christ : so did his prayer to christ's prayer , as the lesser lights use to vanish or grow dim , at the presence of nobler luminaries . sed quorsum perditio haec ? what needs this waste of words upon such a subject ? truly the aim is this , that since others have decried this prayer so much , not onely disusing , but abusing it ( with some derogatory expressions ) it is a duty we ow to it and the author of it , to cry it up again to its just value and no farther . and therefore i shall ( super-pondii loco ) add to the former elogies , this of dan : tilenus , a learned protestant of germany . nulla praestantior formula reperiri potest ●ut excogitari , quam quae à summꝰ illo pre●candi magistro , exauditionis mediatore christo nobis est tradi●a : nam sive sapientiam spectes , ipsamet sapientia dictavit ; sive perfectionem , omnia g●uera rerum expetendarum complectitur ; sive ordinem , divina sanè est methodus & artifictum . aphor. . set forms of prayer needfull for some , and lawfull for all . the truth of this aphorism was little questioned in former ages : the lords prayer , and other leiturgies may be read with feeling and understanding , saith mr. ainsworth , an eminent man in his generation . a form of prayer being read , doth not cease to be a prayer , if the spirit of prayer and supplication be not w●●●ing in the reader or hearer , saith mr. perkins , who taught england to preach ( as one saith of him , ) and who alwaies did use one form of prayer before his sermons . concerning the lawfullness of forms and book-prayers , i make no doubt to concur with bishop hall , in his soliloquies , saith mr. baxter , a late writer of good note . some reject forms prescribed , onely because they are prescribed , they affect freedom and liberty so much , that they would account their girdles and garters to be bonds and shackles , if they were commanded to wear them . davids psalms make no music in their ears ; their own ditties are more harmonious because they are their own , though they father them upon a better author . the saints of old times did not think such prescribed lessons to be restraints upon the spirit , or a quenching of it . for that royal composer david did give in writing the . psalm to asaph , and his brethren to praise the lord withall : and . they did not quarrel at it , for long after this king hezekiah commanded the levites , to sing praise unto the lord , in the words of david and asaph the seer . the . psalm , which begins , o give thanks unto the lord , for he is gracious , &c. was wont to be sung upon several occasions , as at going forth to war , by iehosaphat , chro. . . and at the laying the foundation of the new temple by zerubbabel , ezra . . and the learned iunius in his notes on that psalm saith , that this ode epainetic , or song of praise , was sung daily in the congregations as the moral part of the public service . and it is vouched by good warrant , that the jews had set forms of praises and prayers in all ages ; and buxtorf saith , that the thirteen articles of the jewish creed , was collected by r. m●ses ben maimon , out of the antient jewish liturgies . a wise prince gives thee counsel not to be rash with thy mouth or hasty to utter any thing before god : but to be well advised what thou speakest , to take heed of too much familiarity with thy m●ker , and to remember thy distance , that he is in heaven and thou on earth ; he is a glorious god , and thou art but dust and ●sh●s . it was a rash vow of iephte ; the first thing that comes to meet me , shall be the lords , judg. . . so if thou sayest , the first words that come upon my tongue shall be the lords , they may prove rash , and foolish , and offensive , even the sacrifice of a fool . before thou prayest , prepare thy self , and be not as one that tempteth the lord ; it is an apocryphal text , but canonical counsel . hod●è majorem licentiam illicitis suis cupiditatibus homines in precibus indulgent , quam si pares cum paribus joco è fabularentur . calvin . l. . i●st . cap. § . aphor. . prayer in a language not understood , unlawfull . i will pray with the spirit , and pray with the understanding also , saith st. paul , i will sing with the spirit , and sing with the understanding also ; else how shall he that occupieth the room of the unlearned say amen to thy giving of thanks , seeing he understandeth not what thou sayest : for thou verily givest thanks well , but the other is not edified . from which words , it may be irrefr●gably concluded , that the congregation must understand the prayers that are put up in the ass●mbly , else they cannot say , amen , and they cannot be edified thereby . and this may be also cleerly inferred thence , that he that is the mouth of the congregation , or else prays in privat , must understand himself what he prays , else it is but the carcass of a prayer without soul or life in it , oratio sine ratione ; for the heart cannot be affected , with what it doth not understand : and praying is a work rather of the heart than of the tongue , no lip-labour . cardinal cajetan upon this text , doth ingenuously confess , that it would be more for the edification of the church , if public prayers were performed in a language that is common both to priest and people . pope john , the th . of that name , could not elude or resist the force of this text , or the reasonableness of the practice of the moravians , who did celebrate divine service in the sclavonian tongue , which was the vulgar or mother-tongue of that nation . for in an epistle written by the said pope in the yea● to stentor prince of moravia , touching this point , he doth cite this parcel of pauls epistle , and saith , that he that made the hebrew and the latine tongues , did make other tongues also , for the glorifying of his name withall . when this business of having the public service in the vulgar-tongues , was hotly controverted in the church , there was a voice in the air heard to say : let every spirit praise the lord , and every tongue confess his name ; as z●inger reports , cited by dr. iames . manud : art . si populus intelligat orationem sacerdotis , meliùs reducitur in deum , & devotiùs respondet amen . aphor. . it is not warrantable to lay aside the lords prayer . if it be a prayer , and there is a command extant for the using of it , there cannot be any just pretensions for discarding it out of our liturgies . in the posie of godly prayers , this was ever held the most fragrant flower , it is sal omnium divinorum officiorum , the salt of the spiritual sacrifice ; for as every sacrifice under the law was seasoned with salt : so all devotion ( wch is a gospel●sacrifice ) should be seasoned with this prayer , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , left it prove insipid or unsavoury . let none suppose that it was intended onely for christians of the lower form : for st. austin assures us , that it was made , not onely for the lambs , but even for the rams of the flock ; arietibus gregis , i. apostolis suis dominus dedit ; and elswhere he adds it to be a form necessary for every particular believer . iustin martyr saith , that the apostles themselves did use this prayer at the celebrating of the eucharist , which was very frequently in those daies : and we may presume that he delivered but his knowledge herein ; for he living so neer the apostles , might very well understand their practice in this , or any other affair . if it hath been too often used heretofore , ( as some urge ) sure i am , it is ( now ) used too seldom , which is the worser fault of the two : as of two extremes , one may be far worser than the other . and it may be well supposed that they have too mean a conceit of this prayer , and too high an esteem of their compositions , that will not vouchsafe it a room among them . one of the reasons given for abolishing the common-prayer-book was , because it gave offence to divers godly christians : sure i am , that the omitting of this prayer , or casheering of it ( for company ) with our other prayers of the church , gives greatet offence to persons really godly ; who are as much grieved in spirit at this affront as at any other put upon the christian religion in these frantick corybantiasms that have ( of late years ) possessed this nation . the omitting of this prayer , and creed , and commandments , in the public assemblies , have made some men believe that they were but some grotesques , and superfluities in our religion ; some parentheses ( as it were ) or things indifferent , that might be used or omitted at pleasure : so that the people have often ( since ) mused what religion hath been taught them these in this land , when the very corner-stones of it are now taken away , and the foundations are digged up . where zeal ( not guided with discretion ) is in the commission of reformation , it knows not where to stop or stay , but is alwaies pulling down , but knows not how to build up or erect any thing , like an apollyon being onely skilfull to destroy , to unravel , and root up all , — et convellere tota fundamenta quibus nixatur vita , salusque . lucret : l. . of the sacraments . aphor. . sacraments , why ordain'd ? he that made man and knew best how to instruct and teach him in the great interest of his salvation , thought fit to inclose apples of gold in pictures of silver , heavenly mysteries in earthly representations and objects : because it is natural * to man to a●cend to super-natural verities , by natural help● : and to ●cale heaven by a ladder , whose rounds are made ( as it were ) of gross materials ; and whose bottom ( like that of iacob ) stands upon the earth , though the top reacheth to heaven . geom●ters do use certain schems , and diagrams ( drawn in the sands , or on paper ) to assist the weak capacities of their scholars , to understand some conclusions or problems of their art : so , god vouchsafes to instruct his scholars , not onely by words , but also by signs and symbols , to speak not onely to the ear , but also to the eye : the preaching of the word was not thought * sufficient to inform mens dull capacities , and to stir up their other faculties to their proper duties but sacraments are also added , which are a kinde of a visible word . both have the same use , the one to teach the minde by the sense of seeing , as the other by the sense of hearing . and to this purpose the sacrament is more effectual than the word , having a greater energy * and force upon the mind , because the eye is a better instructer than the ear * segniùs irritant animos demissa per aures quam quae sunt oculis sub●ecta fidelibus . horat : de arte poet : aphor. . their efficacy from the author alone . there is no such vertue inherent in the sacramental symbols to work good upon the soul , as there is in herbs or mineral waters , to work good upon the body : the very applying of the sacraments ( as an active to a passive ) or the opus operatum ( a● the romish writers express it , ) the very action or deed done doth not do the deed , as is pretended . god doth not tye his grace to the means , nor to the ministrators ; whose worthiness doth not contribute to , nor unworthiness derogate from the sacraments : but the work depends wholly upon the good pleasure of the ordainer and institutor of them , who doth preside in this grand agend of the church , and who doth exhibit grace therein to all ; but it is not effectual and beneficial to any but to the worthy receiver , qualified by previous dispositions , and expedients . we do not depreciate the sacraments , or make them lower , or lesser than what ( indeed ) they were intended to be , by asserting the efficacy and vertue derived from them , to him that ordained them . we do not over-value nor under-value them : we know who have offended in these extremes . we do not make them empty pageants , and bare shadows or dumb shews : the church of england declares otherwise , in few words . sacraments are not onely badges of christian profession , but also sure witnesses and effectual signs of grace : agreeable to the belgic confession ; sacramenta non sunt vana , & vacua signa ad nos decipiendos insti●uta , &c. for where they are administred and received , in the due form and manner , we acknowledge that they really give what they promise , and are what they signifie : on gods part , they give an investiture and possession of the heavenly promises , as firmly as a bishop is invested in his office , per baculum & annulum , as st. bernard makes the simile , serm : de caena dom. the unworthy receive● ( indeed ) doth frustrate , and defeat the good that is intended by them and presented in them , makes divorce between the sign and thing signified , eats the bakers bread , not the bread that came down from heaven , sacramentum , non rem sacramenti . if this romish fansie of the opus operatum were current , i marvel why the sacraments of the old testament did not confer grace as well as those of the new , which they deny , making that the main difference between them : whereas the truth is , they differed onely in the outward symbols , not in the inward sense , and substance , nor yet in the effects : for their sacraments had the same materiam substratam , the same invisible grace presented in them , though the visible signs were not the same ; and the worthy partakers did feed on christ as lushiously and savourly then , as others do now ; they did eat the same spiritual meat , and drink the same spirituall drink , which was christ , as st. paul doth expressely teach , cor. . , . aphor. . they are seals as well as signs . the gospel is the grand charter of mans salvation , and the sacraments are ( as it were ) seals appendant thereunto , they are not onely signs of some grace exhibited , but also seals to ratifie and confirm the promises contained in the instrument before mentioned : as seals are put to civil contracts and indentures for a full and final ratification of them . this comparison is used by most writers of the reformation , but it is so foolish in bellarmine's conceit , that nothing can be more ; and which ought with all diligence ( saith he ) to be beaten down . sacramenta dici sigilla vel signacula , nusquam legimus nisi in evangelio secundum lutherum , is the cardinals witty sarcasm in the forecited treatise : that the sacraments are called seals ( saith he ) we read no where , but in the new gospel , according to st. lather . but he might have read it in an old epistle according to st. paul , who calls circumcision {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the seal of the righteousness which is by faith , that is , a seal whereby it was ratified and made sure unto abraham , that he was justified or made righteous before god , through faith in christ . nay , the cardinal himself to prove the septenary number of the sacraments doth fetch an argument from the book with seven seals , rev. . . which was the new covenant with seven sacraments appendant thereto , as he interprets the place : if that text will be of force to evince the sacraments to be seven in number , it will also evince them to be seals for use . aphor. . absolutely necessary where they may be had . the divine precept hath layed the highest obligation ( that may be ) upon us of using the sacraments , and that with reverence and religion , saith dr. ames . if the sacraments be wanting unto us through our own default , it involves us in guilt ( saith augustin ) neither can that man pretend to a sincere conversion or love to god , that contemns any sacrament of his institution * . faith will not avail any man , who receives not the lords lords sacraments when he may , saith st. bernard . if this be a duty commanded , why may we not slight any other ( and all other ) duties as well as this ? what reasonable hopes hath any man that god will save him by some other means ( or without means ) when he hath declared , that by these means ( in conjunction with some others ) he intends to save ? ames calls baptism one of the ordinary means of salvation ; & ex istâ hypothesi , upon that account , he affirms it to be absolutely necessary to salvation , where it is to be had * . except a man be born of water and the spirit ( saith christ ) he cannot enter into the kingdom of heaven . from hence the antient fathers did infer the necessity of baptism : but some later writers have ratified this water into spirit ; and interpret the words tropically : except a man be born of water , that is , of the spirit : for water is here but an emblem of the spirit ( say they , as fire is elsewhere , mat. . . but to these , i shall oppose the sense , and censure of the learned hooker , you shall have his own expressions , for they cannot be mended . i hold it an infallible rule in the exposition of scripture , that where a literal construction will stand , the farthest from the letter , is commonly the worst : there is nothing more dangerous than this licentious and deluding are which changeth the meaning of words , as alchimy doth or would do metals , maketh any thing what it listeth , and in the end , bringeth all truth to nothing . the general consent of antiquity , concurres in the literal interpretation , and must the received construction be ( now ) disguised with a toy of novelty ? we may by such expositions , attain in the end ( perhaps ) to be thought witty , but with ill advice ; so he . non possum quin simplicissimam theologiam , hoc est , quae minimè recedit a litera , caeteris ut commodiorem , praeferam . aphor. . infant-baptism more antient than the apostles . to secure the interest of children in this sacrament , who ( ex praerogativâ s●minis , as tert : speakes ) are entitled thereto , enough hath been spoken ( of late years ) by our english writers , to the conviction of all gain-sayers ; more particularly by the excellent dr. hammond , in his quaer●s . when we find the practice of baptizing infants in the christian church to be so antient , as the very next age to the apostles : and so universal , that it was received through all parts of the world , where christ had a church , i cannot see , how it could have any other original than from the apostles who founded the churches through the world . st. augustine speaking of this usage or custom , saith , that the church of god ever had it , ever held it , and received it hanc praxin ecclesia catholica ubique diffusa tenet home de adamo & eva . from the religion of former ages : and calvin saith , that the antientest writers that we have of our religion , do ( without any scruple ) refer the original of this practice to the apostles . nullus scriptor tam vetustus qui non ejus originem , ad apostolorum tempora pro certo , referat . but this practice did not begin with , or by the apostles neither : for they did but continue what was before in use in the jewish church , who admitted proselytes into their religion by this rite or ceremony of baptizing , besides that of circumcision ; as hath been observed unto us by men well verst in rabbinical writings , and the rituals of all ages , as ainsworth on gen. . . heins. his ex●r● : on act. . . lud : de dieu his append : on matth. . . and more fully and copiously doctor hammond in his fourth quaere . but indeed , the jewish and the christian baptisms had different purposes and designations : by the one , the proselytes were baptised into moses , that is , the mosaic law and o●conomie : by the other , into christ , that is , into his faith , rule and discipline . and it is farther observed by the forementioned writers , that of the jewish proselytes , not onely men of years were baptized , but their young children were also baptized with them , and received into the bosome of that church , to be instructed in their law , when they should come to years . which usage was taken up by john the baptist , and afterwards by christ and his apostles , and continued in the reformed common wealth , though to another purpose and design , as we touched before ; and this ceremony was thought sufficient to be retained for that end , when circumcision was abolished . if the issue of the question touching infants-baptism lay upon this : whether the apostles of christ did baptize infants ? the scripture ( by its own light ) doth not clear the doubt , it tells us they baptized whole housholds , which testimonies do ( of themselves ) make it but probable , that they baptized the children of those housholds : but if catholic tradition , and the voice of the church he allowed so much civility and credit with us , as to be believed for a matter of fact and story ; then the business would soon be put beyond all pretensions of scruple , and made as secure and firm to our sense , as any article of our creed : as upon the testimony of travellers , and credible men , i might be induced to believe firmly and undoubtedly , that there is such a city as constantinople , though i neither saw it , nor doth the scripture make any mention of it . aphor. . where it may not be had , desire supplies the defect . this must be understood of the adulti or men in years , that have not participated of the holy mysteries , but do earnestly desire and long for them , but by some impediment and invincible necessity , cannot obtain them : if the fault be not on their side , there is no danger , but the internal benefit of the sacrament , is communicated to them , without the external symbols . the penitent thief on the cross went to heaven without baptism , when simon magus went to hell with it : the children of bethlehem that were baptized in their own blood , were qualified for heaven by that baptism , without the baptism of water ; and martyrdom in any other , doth entitle them to a crown , even a crown of glory , though unbaptized . when the emperour valentinian died without baptism , but had determined to receive it , but that he was prevented by death ; st. ambrose doth state his case thus ; quem regeneraturus eram , amisi , sed ille no● amisit gratiam quam poposcit . i lost him ( saith he ) whom i was about to regenerate or baptise : but he hath not lost the grace o● fruit of that ordinance which he desired . in such cases , baptismus flaminis supplet baptismum fluminis , the baptism of the spirit doth supply the want of water-baptism ; and the spirit himself doth officiate for the minister sometimes . from hence we may infer , that the case of children dying without baptism , is not forlorne and disperate : we may not be such rhadamanths as to passe damnatory sentences upon them , for want of that which was not in their power to compass : god doth not tye any to those ordinary laws and methods whereby he saves man , but such as may have them , and are capable to use them . if the parents be wanting to their child in this duty , the sin ( sure ) lyes at their door and not the child's ; and god will require it at their hands , as he did at the hands of moses . in like manner the church of england , hath declared her judgement , touching the want of the eucharist , if there be no more than the bare defect . if any person by extreme sickness , or any other just impediment , do not receive the sacrament of the lords supper , if he truly repent him of his sins , and stedfastly believe that christ died for him , he doth eat , and drink the body and blood of christ profitably , to his souls health , though he do not eat the sacrament with his mouth . so the rubric for the communion of the sick . a prayer occasionally conceived , upon the entring into a ruinous church , where no prayers or sermons had been , in many years before . o eternal holinesse and immense goodness ! how sad and desolate is this place , which was ( lately ) frequented by a people called by thy name , to call upon thy name ; to seek thy face , and to find thee here , in thine own appointments and holy dispensations : how forlorne is it now become , being made a court of owls , and a place for satyrs to dance in ? i acknowledge the hand-writing upon the walls , and the charactets of thy just displeasure , who doest proportion punishments to the offences , and makest the one legible in the analogy , and suitablenesse of the other . lord , if my sins have drawn th●se lines of confusion and of stones emptiness ; if by any remisness or perfunctoriness in holy ministeries , if by want of zeal for thy glory , or any other way , i have awaked thy justice , lo , here ( in all humility , ) i prostrate my self before thee , imploring mercy and pardon , and confessing to thy glory , that thou art just in all that is come upon us . and if the sins of the congregation ( that used to meet here , ) have contributed to this judgement , and turned away thy presence from this place , either by sleighting the mysteries that were here dispensed , or the dispensers of them : we must say again , that righteous art thou , o lord , and true are thy judgements . thou hast been just in shutting up the doors of thy house against them , that did shut their ears and hearts against thee ; and in taking away that food from before them , which they loathed or lightly regarded . yet , o lord , be mercifull both to priest and people , and turn not away thy face utterly ( in displeasure ) from them ; as we confesse thy justice , so we implore thy mercy , lift up the light of thy countenance upon thy sanctuary that is desolate , and cause thy face to shine upon it . turn thee unto us , o lord , and renew our dayes as of old . have mercy upon a distressed church , and a distracted ●tate : behold thy ministers that are smit●en into corners , and their respective congregations that wander like sheep without a shepherd , that travel to and fro , ●o seek the word of the lord , and cannot ●ind it . gather them o thou shepherd of israel , ●nd do thou guide and lead them forth , ●nd let thy rod and staff comfort them . pi●ty the ruins of thy church , build up the old wasts , it is time that thou have mer●y upon them , yea the time is come . let not the watch-men that are set upon the wals hold their peace day nor night , nor those that make mention of the lord keep silence , nor give him any rest , until he establish his people , and make this church a praise on the earth , that it may no more be termed desolate or forsaken , but make it an eternal excellency , and a joy of many generations . and so shall we learn by thy punishments to amend our lives , and for thy clemency , to give thee praise and glory , through jesus christ our lord , amen . psal. . mr. sands ▪ . thou mover of the rolling sphears , i through the glasses of my tears , to thee my eyes erect . as servants mark their masters hands , and maids their mistresses commands , and liberty expect : . so we , deprest by enemies , and growing troubles , fix our eyes on god who sits on high ; till he in mercy , shall descend to give our miseries an end , and turn our tears to joy . . o save us lord , by all forlorne the subjects of contempt and scorn , defend us from their pride , who live in fluency and ease , who with our woes their malice please , and miseries deride . finis . notes, typically marginal, from the original text notes for div a e- aristid . adrian . orat . . — vt sine faece dies . joh. . . rev. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mat. . . sen. ep. virtus heroica est eminentia & splendor virtutis , qua homine supra conditionē humanam elevat , piccol : de mor : philosophia . — vulgus sequitur fortun● , ut semper , & odit damnatos . iuv. sat. . forced to be secular priests . heb. . , . notes for div a e- * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} insulae fortunatae : notes for div a e- josh. . sine magno molimine ab area excutitur , quod nullo pondere intra aream tenebatur . vinc. lir. c. . .●rona sunt in ruinam quae sine fundamentis creverunt . sen. l. de ira . cap. . prov. . . apis sapi , entissima avicula . basil. hexaem . c. . ecclus. . . virg l. . georg. l. . contra donatistas . eph. . . rom. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . heb. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . heb. . . sermo qui rudes in christo inchoat . so beza renders it . ass artium , & scientia scientiarum est regimen animarum . esa. . . append : to the reformed catholick . cul. paris . rev. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . haereditaria signacula , st. am●brose calls them . l. . ad grat. imper. communem thesaurum & haereditatem paternam , st. basil terms them , ep. . auguste sanctissime yheodor . l. eccl. hist. c. . vinc lirin . cap. . quod universa tenet ecclesia , nec conciliis institutum , sed semper retentum , non nisi authoritate apostolica traditum rectissinè creditur . aug. l. . de bapt. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tim. . . zach. . . via trita est vita tuta . we would go to the heavenly canaan by the kings high way , and turn neither to the right hand nor to the left . numb. . . lucret. non contemnenda sunt parva , sine quibus magna esse non possunt . hiero. ep. ad laetam principia majora sunt vi quam magnitudine . arist. de coelo , l. . c. . sir , ro. williams his commentaries . pius the th . in his bull de motu proprio , perfixed to the trent-catechism * dr. gropper . stapleton . lud. carbo . mr. rich. greenham ▪ above . years agone . cyrill . catech. . ediscebant pueri . tabb . leges , ut carmen necessarium . m. tull. l. . de ll. debile fundamentum fallit opus . cypr. praefat ad opuscula . vtile est plures à pluribus fieri tractatus , diverso stylo , non diversâ fide , etiam de quaestionibus iisdem , ut ad plurimos res ipsa proveniat ; ad alios sic , ad alios autem sic . aug. de trint . cap. . notes for div a e- ( ) orat : dom : ( ) symbolum . ( ) decalogus . ( ) sacramenta . notes for div a e- in his capitibus catecheticis universae scripturae pomaeria , se● potiùs latifundia continentur . alsted th. catechet . c. . (a) god made him lower than the angels in this life . psal. . . but he shall be made equal to the angels hereafter . luk. . . (b) deut. . . micah . . st. paul doth reduce all to these two heads faith and love . tim. . perfectus scripturae canon , ad omnia , satis supe●que ▪ sufficit ▪ vinc : lirin ▪ cap. . the patriarchs creed , see the annotations annexed . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tit. . . (a) act. . (b) cant. . . eph. . , . (c) tit. . . the distribution of the creed into . parts . the desinto hell . dr. hammond's practical catechism , d . edition page . * dr. latimer . dr. nowel . dr. babington . dr. bilson . dr. crachanthorp in his defence of the church of england — c. . (a) rev. . (b) act. . (c) act. . rom. . (d) rom. . (a) col. . . joh. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. . . (b) phil. . . (a) luk. . act. . . (b) rom. . , , . (d) mat. . joh. . symbolum patrum est tantum declarativum symboli apostolici , sic propter haereticos exigente necessitate . aquin : sum : p. . c. . the doxology , a little creed . as the word shibboleth distinguished the ephraimites from the gileadites , jud. . . (a) psa. . (b) joh. . (c) cor. . (d) eph. . . (f) tim. . (g) pet. (h) heb. . notes for div a e- decalogus est symbolum agendorum . dr. davenant adhort : ad pacem cap. ● . (a) gen. . (b) deut. . . (c) rom. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . arist. eth. l. . c. . (a) r●m . , . wherein christian liberty doth consist . (a) mat. . (b) mat. . . & . . rom. . . (c) deut. . . (d) gal. . . the moral law , a perfect law for parts & degrees . (a) rom. . (b) psa. . . (c) rom. . . (d) exod. . . (e) psa. . in the original it is in the abstract , viz : (a) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} decas verborum . deu. . (c) rom. . . (d) joh. (b) mat. . . how far the law may be performed by us . (a) deut. . . mat. . (b) rom. . (c) gen. . . (d) chron. . . ▪ this law of the two tables surpasseth all the laws of the . tables among the romans . (a) psa. . rom. . . (b) cor. . . (a) lev. . mat. . (b) gal. . . (c) act. . isa. . (d) cor. . jam. . . exemplumque dei quisque est sub imagine parvâ . manil : praecepta sunt angus●a , & augusta . zanch : in decalog : he that commanded us to hate the evill , did command us to love the good . amos . isa. . , . qui destinat ad finem , destinaat ad media . arist : . phys : (a) mat. . , . joh. . . these ampliations and extensions of general precepts in the law , are virtually inherent in them ; and so by easie natural logick , and by a free and unforced inference , are deducible from thence ; whereof alsted in his theologia catechetica , zanchius upon the decalogue , perkins in his armilla aurea , and divers other commentators on the moral law have treated . (a) exod. . . (b) lev. . (c) deut. . (d) micah . . . (e) psa. . (f) psa. . . (g) cor. . . (h) jam. . (i) psa. . notes for div a e- deo nihil deest , he is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} self-sufficient and all-sufficient . — ipse suis pollens opibus : — (a) jonah . , . act. . (b) cor. . . why we must pray . (a) eph. . . (b) mar. . . . . psal. . . phil. . . (c) jam. . . (d) jam. . . job . . (a) job . how we must pray . (b) rom. . . (c) joh. . (d) luk. , . see the notes annexed , upon this head . * the mountain whereon christ preached his first sermon , and delivered this prayer . mat. . . the preeminence of the lords prayer . oratio dominica est orationum domina . (a) cor. . (b) col. . . (c) joh. . . (d) joh. . the best qualifications of prayer . (a) mat. . ja. . . (b) ja. . , . (c) luk. . (d) eccles. . . ephes. . : and jesus left them , and went again , and prayed the third time saying the same words . mat. . . mat. . . (a) mat. . . pacis doctor , & unitatis magister noluit sigillatim precem fieri . cypr : de orat. dom : (a) habh . . (b) tim. . . jam. . . tres petitiones dei gloria destinatae sunt tres reliquae nostri curam gorunt . cal● : l. . inst : c. . of unpremeditated prayer . (a) cor. . , , (b) eccle. . . (a) job . (b) jam. . . job . . (c) isa. . (d) luk : . . (e) joh. . notes for div a e- sacramenta sunt signa signantia , & obsignantia . the eye doth better instruct than the ear : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the virtue and efficacy of the sacraments . (a) cor. . . (b) mat. . . (a) matth. . . (b) matth. . , ▪ illud , est nasci de sp●ritu ; hoc , autem pa●sci . aug : de verb : apostoli . serm : . faciunt favos vespae ; faciunt ecclesias & marcionitae . tert : adv : marc : (a) mat. . . mat. . . act. . . (a) gen. . . rom. . . act. . . . . circumcision was a sign of the old covenant , and baptism cometh in the room of that . co. . , . the danger of sleighting baptism , where it may be had . see the annotat : (a) luk. . . (b) exod. . . (c) gen. . infants to b● baptized . see more in the notes . (a) gen. . (b) cor. . rom. . . (a) luk. . : cor. . . (b) cor. . . verbum est fundamentum fidei ; sacramenta sunt firmamenta & columnae calv : l. . instit. c. (c) joh. . . (a) ● cor. . . qui indignè manducat , sibi judicium manducat , non tibi . aug. (b) sam. . . (c) act. . . act. . . (a) cor. . (b) psa. . . (c) cor. . . sacraments of perpetual use to the ●aithfull . (a) cor. . . (b) phil. . . rom. . . (a) mat. , . (a) in the creed . (b) in the command : (c) in the lords prayer . (d) rom. . (e) isa. . . (f) isa. . , . (g) jer. . . psal. . notes for div a e- eccle. . i●●it studium & diligentiam , qu● pueris praecepta dei ●nculca●i debent . v●●abl : in locum . histor : of the counsel of trent l. . notes for div a e- (a) chro. . . notes for div a e- append to the ref : cathol : pro fundamentalibus ea sola haebendae sunt quae omnibus cognitu & creditu necessaeria sunt : adhort : ad pacem cap : . instit. l. . l. . adv. haereses c. . . . ep : dedicatory to the e : of bedford before his exposit : of the creed . in his preamble to the exposit : of the creed . parte de doct : chrisstian●s . animadv. in bellarm : l. . serm : . de tempore epist. ad epictet . de velandis virginibus . cap. . see dr. potter's answer to charity mistaken . sect. . deerant quoque littora ponto . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} papistica . so the bull of pius the reditu . bellarm : prefat : ad lib : de rom : pontifice . pontificia potestas est cardo & fundamentum & summa fidei christianae . skulken : apol : pro bellarm. non latuit judaeos de trinitate fides , ut cunque sub evangelio multo sit explicatior prid : fasci : confess : l. . cap. . vna fides justificat universorum temporum sanctos . leo de pass : dom : serm. . prid : fasc : see deut. . . compared with act. . . chro. . . isa. . . joh. . . lex promissiones misericordiae passim continet . calv●l . . inst : c. ▪ chap. . v. . rom. . chap. . v. , . dan. . . joh. ● . , . ezech. . . legem servantibus , aeterna vita promissa est . mat. . . luk. . . raynolds . thes. . rom. . cor. . . vetus & novum testamentum , unum re , geminum ratione . raynold . thes : . fest hommius in specim . controvers : belgicarum cap. . l. ● . iustit . c. . § . mich : servetus , veterem ecclesiam israeliticā in haram porcorum transfomavit . beza epist. . historia concilii tridentini . l. . li. . c. . §. . hâc syllabâ ▪ creator à creaturis secernitur ; divina ab humanis separantur . ruff : in symb : * and in petr : canisius his catechism . * quod universa tenet ecclesia , nec conciliis institutum sed semper retentum , non nisi apostolicâ authoritate traditum rectissimè creditur . l. . de bapt : contra donatistas . necesse est propter tantos , tam varii erroris ansractus , ut propheticae & apostolicae interpretationis linea , secundùm ecclesiastici & catholici sensùs normam dirigatur . vinc : lirin . c. . theol : catechetica . so whitaker de eccles : raynolds . mor●ney , and davenant on , col. . . luk. . heb. . tim. . rom. . tu vides quousque oculos habes , sed oculi domini sunt alti . tert : de praescript : oprat : l. . nisi in parte donati . august : de haeresib : psa. . . isa. . . huic ego nec metas rerum , neque tempora pono : imperium sine fine dedi . virg : act. . bishop of milevis in africa . l. . contra donatist : sulpit. severus l. . hist : sacrae . peuc : chro : l. . genebr . chron : epist. ad damasum . l. . eccl : histor. et in conciliis , & in doctorum collisionibus , semper tandem triumphavit fides de trinitate catholica . dr. prid : fasc : contr. p. . baron : an●nal : ad an : . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} athanasius cap. . commonitorii . articuli fidei non possunt crescere quoad numerum credibilium , sed quoad explicationem . aquin. sum : p. . arrius erat vir laudis & gloriae , magis quam veri . tatis cupidus . platina in vitâ sylvestri . in vita b. fulgentii . russ : in symb : judg. . . euseb : l : . cap. . basil : ep. . notes for div a e- l. de leg : sir w. raghleigh . . p. of his history . de vero . cultu l. c. . thes. . heb. . l. . inst. c. . non ille spiritus , adulterii vel homicidii , vel fraudis patronus . id . legis doctrina retinenda est , sine quâ christus non potest retineri . dr. daven : ●dh : ad pacem . lex moralis est aeterna regula justitiae omnium gentium ac temporum hominibus praescripta , qui ad dei voluntatem vitam suam componere volunt . cal : l. . inst : c. . liberantur fideles à rigore legis , non regimine : habet enim in eos imperium politicum , non despoticum ; poedagogiam exercet , non mastigogiam , est index non judex nostrarum actionum . pride aux fase : contr : god spake these words and said . exod. . . psa. . psa. . . psa. . lex divinitùs traedita , perfectam nos justitiam docet . calv : l. . c. . lex est perfectissima norma justitiae . nowel . cat : est vitae regula perfectè absoluta . id. rom. . . interna & externa obedientia requiritur in singulis praeceptis , interprete christo mat. . ames : med : theol : l. . c. . leges hominum ligant manus , lex dei conscientiam . sculptile & con●latile reor dogmata esse falsa & perversa , quae ab his quibus facta sunt , adorantur . hieron : in habb : c. . qui falsum dogma componunt , auream statuam faciunt , & persuadent homines , ut cadentes , adorent idolum falsitatis . id. in dan. cap. . see ecclus , , . rom. . . lev ▪ . . . rom. . . isa. . , ● . jer. . . mat. . . mat . . * so st. augustin calls the decalogue in his b●ok de o chordis . cap. . pers : sat : kin. . . chro. . . psa. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , benignior legis interpretatio , aristot. . eth ▪ c. . auson● ad theodos : imp●rat : concilium arausicanum . notes for div a e- — paenam pro munere pascunt , like phaëton . ovid : metamo : l. . multos non audit deus ad voluntatem , ut exaudiat ad salut em . isid : de summo bon● . joh. . . iuv. sat : * homo quidem ethnicus sapit in hoc , quòd judicat quàm periculosum sit a domino petere , quod cupiditas nost● a dictaverit . calvin . l . inst : c. . dan : heinsius exercit . in lu. . l. . inst. ● . . in his preamble to the exposition of the lords prayer . so mr. henry greenwood a godly man , in his exposition of the lords prayer . l. . inst. c. . in . c. matthai . luk. . . enchirid : ad laurent : c. . hooker . l. eccl : polit : lib : de veland : virg : primum in unuquoque genere est mensura reliquorum . arist. . phy. exo. . nat: hist. l. . c. . * quamlibet alia verba dicimus , nil aliud dicimus , quàm quod in ista oratione positum est , si rectè & congruenter oremus . aug : ep. . de ora● : lev. . . ● . de oratione . de orat : da magistrum . eccles : pol. l. . § . sir r. baker's meditat : on the lords prayer . l. . inst. c. . §. . nox victa vagos contra●it ignes , luce renatâ cogit nitidum phosphorus agmen . sen: herefurens . syntag : theol : tit : . def. of the l. pr : expos : of the l. pr : saints rest p. . l. the spirit chro. . . chro. . . thornedike of rel : assemb. . c synagoga judaica . cap. . eccl. . , ecclus . ▪ hist : of the council of trent lib. lyra in cor. . . lev. . . ep : . de meritis & remiss : l : . c. . apol : . preface to the direct : notes for div a e- pro. . . vel ut pythagorei qui parvas res magna . rum rerum tesseras esse voluêrunt . plat. qu : romanae . gen. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . vt prophe●tae olim prophetabant , non solùm sermone sed etiam visione & conversatione & actibus typicis quos faciebant . iren : l. . c. . * providentia divina unicuique rei providet secundùm modum suum . homini autem connaturale est , ut per sensibilia ad cognitionem intelligibilium perveniat . aquin. . . * quia infirma & languida est fides nostra , ideo deus , non contentus objectum ejus auribus nostris , per praedicationem evangelii inculcâsse , insuper illud , per sacramentum ( tanquàm visible verbum ) oculis ingerit , & auribus inserit . tilenus syntag : theol : p. . * hoc habent sacramenta prae verbo peculiare , quòd promissiones velut in hac tabula depictas , nobis ad vivum representent , & fub aspectum graphicè {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} expressas statuant . calv. l. . inst. c. . art. panem domini , non panem . dominium . lambit petram sed inde nec mel sugit , ne ▪ oleum cyprian : nou tantum signa signantia , sed etiam obsignantia . comparatio tam inepta ut nihil inoptius . l. . de sacram. c. . rom. . rom. . . medull : theol : l. . c. . l. . contrà donat. c. * sacramentorum vis inerarribiliter valet plurimùm , & ideo contempta sacrilegos facit : inipiè quippe contemnitur , sine quo non potest perfici pietas . aug : l. . contra faustum manich. c. . bellarm : enervat : l. . * baptismus est necessarius non rantùm ut res praecepta , sed etiam ut medium salutis ordinarium ; it a tamen ut non desperandum est de salute non-baptisatorum . amesius bellarm : enervat . l. . joh . . eccl : pol : l. §. ● . dan. heins. exercit : in mar. . . lib. de baptismo . serm : . de v. ap. l . inst. c . in orat : funebri . notes for div a e- . aula ululantium . isa. . : isa. . . isa. . . dan. . . lam. . amos. . isa. ▪ . three tractates by jos. hall, d.d. and b.n. selections. hall, joseph, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) three tractates by jos. hall, d.d. and b.n. selections. hall, joseph, - . , [ ], p. : port. printed by m. flesher, for nat. butter, london : . engraved t.p. imperfect: "the peace-maker" with individual title page and paging, [ ], p. at end is lacking in filmed copy. reproduction of original in bodleian library. the devout soule -- the free prisoner, or, the comfort of restraint -- the remedy of discontentment, or, a treatise of contentation in whatsoever condition -- the peace-maker. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion three tractates , the devout soul. the free-prisoner . the remedie of discontentment . to which may be added the peace-maker . by jos. hall , d. d. and b. n. london . printed by m. flesher , for nat : butter . m. dc . xlvi . to all christian readers , grace and peace . that in a time when wee heare no noise but of drums & trumpets , and talk of nothing but arms , and sieges , and battels , i should write of devotion , may seem to some of you strange and unseasonable ; to me , contrarily , it seems most fit and opportune : for when can it be more proper to direct our addresse to the throne of grace , then when we are in the very jaws of death ? or when should we goe to seek the face of our god , rather , then in the needfull time of trouble ? blessed be my god , who in the midst of these wofull tumults , hath vouchsafed to give me these calme , and holy thoughts ; which i justly suppose , he meant not to suggest , that they should be smoothered in the brest wherein they were conceived , but with a purpose to have the benefit communicated unto many ; who is there that needs not vehement excitations , and helps to devotion ? and when more then now ? in a tempest the mariners themselves doe not onely cry every man to his god , but awaken jonah , that is fast asleep under the hatches , and chide him to his prayers . surely , had we not been failing in our devotions , we could not have been thus universally miserable ; that duyy , the neglect wherof is guilty of our calamity , must in the effectuall performance of it , be the meanes of our recovery . be but devout , and we cannot miscarry under judgements ; woe is me , the teares of penitence , were more fit to quench the publique flame , then blood . how soon would it cleare up above head , if we were but holily affected within ? could we send our zealous ambassadours up to heaven , we could not faile of an happy peace . i direct the way ; god bring us to the end ; for my own particular practice ; god is witnesse to my soule , that ( as one , the sense of whose private affliction is swallowed up of the publique ) i cease not dayly to ply the father of mercies with my fervent prayers , that he would , at last , be pleased , after so many streames of blood , to passe an act of pacification in heaven : and what good heart can doe otherwise ? brethren , all ye that love god , and his church , and his truth , and his anointed , and your country , and your selves , and yours , joyn your forces with mine , and let us by an holy violence make way to the gates of heaven with our petition , for mercy and peace ; and not suffer our selves to be beaten off from the threshold of grace , till we be answered with a condescent . he , whose goodnesse is wont to prevent our desires , will not give denials to our importunities . pray , and farewell . norwich . march . . the devovt soule . sect . i. devotion is the life of religion , the very soul of piety , the highest imploiment of grace ; and no other then the prepossession of heaven by the saints of god here upon earth ; every improvement whereof is of more advantage and value to the christian soule , then all the profits and contentments which this world can afford it . there is a kind of art of devotion ( if we can attain unto it ) whereby the practice thereof may be much advanced : wee have known indeed some holy souls , which out of the generall precepts of piety , and their own happy experiments of gods mercy , have , through the grace of god , grown to a great measure of perfection this way ; which yet might have been much expedited , and compleated , by those helps , which the greater illumination and experience of others might have afforded them : like as we see it in other faculties ; there are those , who out of a naturall dexterity , and their own frequent practice , have got into a safe posture of defence , and have handled their weapon with commendable skill , whom yet the fence-schoole might have raised to an higher pitch of cunning : as nature is perfited , so grace is not a little furthered , by art ; since it pleaseth the wisdome of god , to work ordinarily upon the soul , not by the immediate power of miracle , but in such methods , and by such means , as may most conduce to his blessed ends . it is true , that our good motions come from the spirit of god ; neither is it lesse true , that all the good counsails of others proceed from the same spirit ; and that good spirit cannot be crosse to itselfe ; he therefore that infuses good thoughts into us , suggests also such directions , as may render us apt both to receive and improve them : if god be bounteous , we may not be idle , and neglective of our spirituall aids . sect . ii. ii you tell me ( by way of instance in a particular act of devotion ) that there is a gift of prayer , and that the spirit of god is not tyed to rules ; i yeeld both these ; but withall , i must say there are also helps of prayer , and that we must not expect immediate inspirations : i finde the world much mistaken in both ; they think that man hath the gift of prayer , that can utter the thoughts of his heart roundly unto god , that can expresse himselfe smoothly in the phrase of the holy ghost , and presse god with most proper words , and passionate vehemence : and surely this is a commendable faculty , wheresoever it is : but this is not the gift of prayer ; you may call it , if you will , the gift of elocution . doe we say that man hath the gift of pleading , that can talk eloquently at the barre , that can in good termes loud and earnestly importune the judge for his client ; and not rather he that brings the strongest reason , and quotes his books , and precedents with most truth , and clearest evidence , so as may convince the jury , and perswade the judge ? doe we say he hath the gift of preaching , that can deliver himselfe in a flowing manner of speech , to his hearers , that can cite scriptures , or fathers , that can please his auditory with the flowers of rhetorick ; or rather , he , that can divide the word aright , interpret it soundly , apply it judiciously , put it home to the conscience , speaking in the evidence of the spirit , powerfully convincing the gainsayers , comforting the dejected , and drawing every soul nearer to heaven ? the like must we say for prayer ; the gift whereof he may be truly said to have , not that hath the most rennible tongue , ( for prayer is not so much a matter of the lips , as of the heart ) but he that hath the most illuminated apprehension of the god to whom he speaks , the deepest sense of his own wants , the most eager longings after grace , the ferventest desires of supplyes from heaven ; and in a word , whose heart sends up the strongest groans and cries to the father of mercies . neither may we look for enthusiasmes , and immediate inspirations ; putting our selves upon gods spirit , in the solemn exercises of our invocation , without heed , or meditation ; the dangerous inconvenience whereof hath been too often found in the rash , and unwarrantable expressions , that have fallen from the mouths of unwary suppliants ; but we must addresse our selves with due preparation , to that holy work ; we must digest our suits ; and fore-order our supplications to the almighty ; so that there may be excellent and necessary use of meet rules of our devotion . he , whose spirit helps us to pray , and whose lips taught us how to pray , is an alsufficient example for us : all the skill of men , and angels , cannot afford a more exquisite modell of supplicatory devotion , then that blesser saviour of ours gave us in the mount ; led in by a divine , and heart-raising preface , carried out with a strong and heavenly enforcement ; wherein an awfull compellation makes way for petition ; and petition makes way for thanksgiving ; the petitions marshalled in a most exact order , for spirituall blessings , which have an immediate concernment of god , in the first place ; then for temporall favours , which concern ourselves , in the second ; so punctuall a methode had not been observed by him that heareth prayers , if it had been all one to him , to have had our devotions confused , and tumultuary . sect . iii. there is commonly much mistaking of devotion as if it were nothing but an act of vocall prayer , expiring with that holy breath , and revived with the next task of our invocation ; which is usually measured of many , by frequence , length , smoothnesse of expression , lowdnesse , vehemence ; whereas , indeed , it is rather an habituall disposition of an holy soul , sweetly conversing with god , in all the forms of an heavenly ( yet awful ) familiarity ; and a constant intertainment of ourselves here below with the god of spirits , in our sanctifyed thoughts , and affections ; one of the noble exercises whereof , is our accesse to the throne of grace in our prayers ; whereto may be added , the ordering of our holy attendance upon the blessed word and sacraments of the almighty : nothing hinders therefore , but that a stammering suppliant may reach to a more eminent devotion , then he that can deliver himselfe in the most fluent and pathetical forms of elocution ; and that our silence may be more devout then our noise . we shall not need to send you to the cels or cloysters for this skill ; although it will hardly be beleeved , how far some of their contemplative men have gone in the theory hereof ; perhaps , like as chymists give rules for the attaining of that elixir , which they never found ; for sure they must needs fail of that perfection they pretend , who erre commonly in the object of it , always in the ground of it , which is faith ; stripped , by their opinion , of the comfortablest use of it , certainty of application . sect . iv. as there may be many resemblances betwixt light and devotion , so this one especially , that as there is a light universally diffused through the ayre , and there is a particular recollection of light into the body of the sun , and starres ; so it is in devotion ; there is a generall kind of devotion that goes through the renewed heart and life of a christian , which we may term habituall , and virtuall ; and there is a speciall , and fixed exercise of devotion , which wee name actuall . the soul that is rightly affected to god , is never void of an holy devotion ; where ever it is , what ever it doth , it is still lifted up to god , and fastned upon him , and converses with him ; ever serving the lord in feare , and rejoycing in him with trembling . for the effectuall performance whereof , it is requisite first , that the heart be setled in a right apprehension of our god ; without which , our devotion is not thanklesse only , but sinfull : with much labour therefore , and agitation of a mind illuminated from above , we must find our selves wrought to an high , awfull , adorative , and constant conceit of that incomprehensible majesty , in whom we live , and move , and are ; one god , in three most glorious persons , infinite in wisdome , in power , in justice , in mercy , in providence , in al that he is , in al that he hath , in all that he doth ; dwelling in light inaccessible , attended with thousand thousands of angels ; whom yet we neither can know , ( neither would it avail us if we could ) but in the face of the eternall son of his love , our blessed mediatour god and man ; who sits at the right hand of majesty in the highest heavens ; from the sight of whose glorious humanity , we comfortably rise to the contemplation of that infinite deity , whereto it is inseparably united ; in and by him , ( made ours by a lively faith ) finding our persons , and obedience accepted , expecting our full redemption , and blessednesse . here , here must our hearts be unremoveably fixed ; in his light must we see light : no cloudy occurrences of this world , no busie imployments , no painfull sufferings must hinder us from thus seeing him that is invisible . sect . v. neither doth the devout heart see his god aloof off , as dwelling above , in the circle of heaven , but beholds that infinite spirit really present with him ; the lord is upon thy right hand , saith the psalmist ; our bodily eye doth not more certainly see our own flesh , then the spirituall eye sees god close by us ; yea , in us ; a mans own soul is not so intimate to himselfe , as god is to his soul ; neither doe we move by him only , but in him : what a sweet conversation therefore , hath the holy soule with his god ? what heavenly conferences have they two , which the world is not privy to ; whiles god entertaines the soule with the divine motions of his spirit ; the soul entertains god with gracious compliances ? is the heart heavy with the grievous pressures of affliction ? the soule goes in to his god , and pours out it self before him in earnest bemoanings , and supplications ; the god of mercy ansers the soul again , with seasonable refreshings of comfort : is the heart secretly wounded and bleeding with the conscience of some sin ? it speedily betakes it self to the great physitian of the soul , who forthwith applies the balme of gilead for an unfailing and present cure : is the heart distracted with doubts ? the soul retires to that inward oracle of god for counsail , he returns to the soul an happy setlement of just resolution : is the heart deeply affected with the sense of some special favour from his god ? the soul breaks forth into the passionate voice of praise and thanksgiving ; god returns the pleasing testimony of a cheerfull acceptation : oh blessed soul , that hath a god to go unto upon all occasions ; oh infinite mercy of a god , that vouchsafes to stoop to such intirenesse with dust and ashes . it was a gracious speech of a worthy divine upon his death-bed , now breathing towards heaven , that he should change his place , not his company : his conversation was now before-hand with his god , and his holy angels ; the only difference was , that he was now going to a more free and full fruition of the lord of life , in that region of glory above , whom he had truely ( though with weaknesse and imperfection ) enjoyed in this vale of tears . sect . vi. now , that these mutuall respects may bee sure not to cool with intermission , the devout heart takes all occasions both to think of god , and to speak to him . there is nothing that he sees , which doth not bring god to his thoughts . indeed there is no creature , wherin there are not manifest footsteps of omnipotence ; yea , which hath not a tongue to tell us of its maker . the heavens declare the glory of god , and the firmament sheweth his handy-work ; one day telleth another , and one night certifieth another : yea , o lord , how manifold are thy works ! in wisedome hast thou made them all : the earth is full of thy riches , so is the great and wide sea , where are things creeping innumerable , both small and great beasts : every herbe , flower , spire of grasse , every twigge and leafe ; every worm and flye ; every scale and feather ; every billow and meteor , speaks the power and wisdome of their infinite creator ; solomon sends the sluggard to the ant ; esay sends the jews to the oxe and the asse ; our saviour sends his disciples to the ravens , and to the lillies of the field ; there is no creature of whom we may not learn something ; we shall have spent our time ill in this great school of the world , if in such store of lessons , we be non-proficients in devotion . vain idolaters make to themselves images of god , wherby they sinfully represent him to their thoughts and adoration ; could they have the wit and grace to see it , god hath taken order to spare them this labour , in that he hath stamped in every creature such impressions of his infinite power , wisdome , goodnes , as may give us just occasion to worship and praise him with a safe and holy advantage to our souls : for the invisible things of god from the creation of the world , are clearly seen , being understood by the things that are made , even his eternall power and godhead . and indeed , wherefore serve all the volumes of naturall history , but to be so many commentaries upon the severall creatures , wherein we may reade god ; and even those men who have not the skill , or leisure to peruse them , may yet out of their own thoughts , and observation , raise from the sight of all the works of god sufficient matter to glorifie him . who can be so stupide as not to take notice of the industry of the bee , the providence of the ant , the cunning of the spider , the reviving of the flye , the worms indeavour of revenge , the subtilty of the fox , the sagacity of the hedge-hog ; the innocence and profitablenesse of the sheep , the laboriousnesse of the oxe , the obsequiousnesse of the dog , the timerous shifts of the hare , the nimblenesse of the dear , the generosity of the lion , the courage of the horse , the fiercenesse of the tiger ; the cheerfull musick of birds , the harmlesnesse of the dove , the true love of the turtle , the cocks observation of time , the swallows architecture ; shortly , ( for it were easie here to be endlesse ) of the severall qualities , and dispositions of every of those our fellow-creatures , with whom we converse on the face of the earth ; and who that takes notice of them , cannot fetch from every act , and motion of theirs , some monition of duty , and occasion of devout thoughts ? surely , i fear many of us christians , may justly accuse our selves as too neglective of our duty this way ; that having thus long spent our time in this great academy of the world , we have not , by so many silent documents , learned to ascribe more glory to our creator ; i doubt those creatures , if they could exchangetheir brutality with our reason , being now so docible as to learn of us so far as their sense can reach , would approve themselves better scholars to us , then we have been unto them . withall , i must adde that the devout soul stands not always in need of such outward monitors , but finds within it self , sufficient incitements to raise up it self to a continuall minding of god ; and makes use of them accordingly ; and , if at any time , being taken up with importunate occasions of the world , it finds god missing but an hour , it chides it self for such neglect , and sets it self to recover him with so much more eager affection : as the faithfull spouse in the canticles , when she finds him whom her soul loved , withdrawn from her for a season , puts her self into a speedy search after him , and gives not over till she have attained his presence . sect . vii . now as these many monitors both outward and inward , must elevate our hearts very frequently , to god ; so those raised hearts must not entertain him with a dumb contemplation , but must speak to him in the language of spirits : all occasions therefore must be taken of sending forth pious and heavenly ejaculations to god ; the devout soul may doe this more then an hundred times a day , without any hinderance to his speciall vocation : the huswife at her wheel , the weaver at his loom , the husbandman at his plough , the artificer in his shop , the traveller in his way , the merchant in his warehouse may thus enjoy god in his bufiest imployment ; for , the soul of man is a nimble spirit ; and the language of thoughts needs not take up time ; and though we now , for examples sake , cloath them in words , yet in our practice we need not . now these ejaculations may be either at large , or occasionall : at large , such as those of old jacob , o lord i have waited for thy salvation ; or that of david , o save me for thy mercies sake : and these , either in matter of humiliation , or of imploration , or of thanksgiving . in all which , we cannot follow a better pattern then the sweet singer of israel , whose heavenly conceptions we may either borrow , or imitate . in way of humiliation , such as these . heal my soul , o lord , for i have sinned against thee . oh remēber not my old sins , but have mercy upon me . if thou wilt be extream to mark what is done amisse , o lord who may abide it ? lord thou knowest the thoughts of man that they are but vain ; o god , why abhorrest thou my soul , and hidest thy face from me ? in way of imploration . vp lord , and help me o god ; oh let my heart be sound in thy statutes , that i be not ashamed . lord , where are thy old loving mercies ? oh deliver me , for i am helplesse , and my heart is wounded within me . comfort the soul of thy servant , for unto thee , o lord , due i lift up my soul . goe not far from me o god. o knit my heart unto thee that i may fear thy name . thou art my helper and redeemer , o lord make no long tarrying . oh be thou my help in trouble , for vain is the help of man. oh guide me with thy counsell , and after that receive me to thy glory . my time is in thy hand , deliver me from the hands of mine enemies . oh withdraw not thy mercy from me , o lord. lead me , o lord , in thy righteousnesse because of mine enemies . o let my soul live , and it shall praise thee . in way of thankesgiving : oh god , wonderfull art thou in thine holy places . oh lord , how glorious are thy works ! and thy thoughts are very deep . oh god , who is like unto thee ! the lord liveth , and blessed be my strong helper . lord , thy loving kindnesse is better then life it self . all thy works praise thee , o lord , and thy saints give thanks unto thee . oh how manifold are thy works ! in wisedome hast thou made them all . who is god but the lord , and who hath any strength except our god ? we will rejoyce in thy salvation , and triumph in thy name , o lord. oh that men would praise the lord for his goodnesse . oh how plentifull is thy goodnesse , which thou hast laid up for them that fear thee ! thou lord hast never failed them that seek thee . in thy presence is the fulnesse of joy , and at thy right hand there is pleasure for evermore . lord , what is man that thou art mindful of him ? not unto us lord , not unto us , but unto thy name give the praise . sect . viii . occasionall ejaculations are such , as are moved upon the presence of some such object as carries a kinde of relation or analogy to that holy thought which we have entertained . of this nature i finde that , which was practised in s. basils time ; that , upon the lighting of candles , the manner was to blesse god in these words , praise be to god the father , and the son , and the holy ghost ; which that father says was anciently used ; but who was the authour of it he professeth to be unknown : to the same purpose was the lucernarium , which was a part of the evening office of old ; for which there may seem to be more colour of reason , then for the ordinary fashion of apprecation , upon occasion of our sneesing ; which is expected , and practised by many , out of civility : old and reverend beza was wont to move his hat with the rest of the company , but to say withall , gramercy madame la superstition ; now , howsoever in this , or any other practice , which may seem to carry with it a smack of superstition , our devotion may be groundless and unseasonable , yet nothing hinders but that we may take just and holy hints of raising up our hearts to our god. as when vve doe first look forth , and see the heavens over our heads , to think , the heavens declare thy glory , o god. when we see the day breaking , or the sun rising , the day is thine , and the night is thine , thou hast prepared the light and the sun. when the light shines in our faces , thou deckest thy self with light as with a garment ; or , light is sprung up for the righteous . when we see our garden imbellisht with flowers , the earth is full of the goodnesse of the lord. when we see a rough sea , the waves of the sea rage horribly , and are mighty ; but the lord that dwelleth on high , is mightier then they . when we see the darknesse of the night , the darknesse is no darknesse with thee . when we rise up from our bed , or our seat , lord thou knowest my down-sitting , and my uprising ; thou understandest my thoughts afar off . when we wash our hands , wash thou me , o lord , and i shall be whiter then snow . when we are walking forth , oh hold thou up my goings in thy paths , that my footsteps slip not . when we hear a passing bell : oh teach me to number my days , that i may apply my heart to wisdome : or , lord , let me know my end , and the number of my days . thus may we dart out our holy desires to god , upon all occasions ; wherein , heed must be taken that our ejaculations be not , on the one side , so rare , that our hearts grow to be hard and strange to god , but that they may be held on in continuall acknowledgement of him , and acquaintance with him ; and , on the other side , that they be not so over-frequent in their perpetuall reiteration , as that they grow to be ( like that of the romish votaries ) fashionable ; which if great care be not taken , will fall out , to the utter frustrating of our devotion . shortly , let the measure of these devout glances be , the preserving our hearts in a constant tendernesse , and godly disposition ; which shall be further actuated upon all opportunities , by the exercises of our more enlarged , and fixed devotion : whereof there is the same variety that there is in gods services , about which it is conversant . there are three main businesses wherein god accounts his service , here below , to consist ; the first is , our addresse to the throne of grace , and the pouring out of our souls before him in our prayers : the second is , the reading and hearing his most holy word ; the third is , the receit of his blessed sacraments ; in all which there is place and use for a setled devotion . sect . ix . to begin with the first work of our actuall , and enlarged devotion : some things are pre-required of us , to make us capable of the comfortable performance of so holy and heavenly a duty ; namely , that the heart be clean first , and then that it be clear : clean from the defilement of any known sin ; clear from all intanglements and distractions : what doe we in our prayers , but converse vvith the almighty ? and either carry our souls up to him , or bring him down to us ? now , it is no hoping , that we can entertain god in an impure heart : even we men loath a nasty and sluttish lodging ; how much more will the floly god abhorre an habitation spiritually filthy ? i finde that even the unclean spirit made that a motive of his repossession , that he found the house swept and garnished : satans cleanlinesse is pollution ; and his garnishment , disorder and wickednesse ; without this he findes no welcome ; each spirit looks for an entertainment answerable to his nature ; how much more will that god of spirits , who is purity it self , look to be harboured in a cleanly room ? into a malicious soul wisdome shall not enter , nor dwell in the body that is subject unto sin ; what friend would be pleased that we should lodge him in a lazar-house ? or who would abide to have a toad lie in his bosome ? surely , it is not in the verge of created nature to yeeld any thing that can be so noisome and odious to the sense of man , as sin is to that absolute , and essentiall goodnesse : his pure eyes cannot endure the sight of sin ; neither can he endure that the sinner should come within the sight of him ; away from me , ye wicked , is his charge , both here , and hereafter . it is the priviledge and happinesse of the pure in heart , that they shall see god ; see him both in the end , and in the way ; injoying the vision of him , both in grace , and in glory : this is no object for impure eyes : descend into thy self therefore , and ransack thy heart , who ever wouldst be a true client of devotion ; search all the close windings of it , with the torches of the law of god ; and if there be any iniquity found lurking in the secret corners thereof , drag it out and abandon it ; and when thou hast done , that thy fingers may retain no pollution , say with the holy psalmist ; i will wash my hands in innocence , so will i goe to thine altar . presume not to approach the altar of god , there to offer the sacrifice of thy devotion , with unclean hands : else thine offering shall be so far from winning an acceptance for thee , from the hands of god ; as that thou shalt make thine offering abominable . and if a beast touch the mount , it shall die . sect . x. as the soul must bee clean from sin , so it must be clear and free from distractions . the intent of our devotion is to welcome god to our hearts ; now where shall we entertain him , if the rooms be full thronged with cares , and turbulent passions ? the spirit of god will not endure to be crowded up together with the vvorld in our strait lodgings ; an holy vacuity must make way for him in our bosomes . the divine pattern of devotion , in whom the godhead dwelt bodily , retires into the mount to pray ; he that carried heaven with him , would even thus leave the world below him . alas , how can we hope to mount up to heaven in our thoughts , if we have the clogges of earthly cares hanging at our heels ! yea , not onely must there be a shutting out of all distractive cares , and passions , which are professed enemies to our quiet conversing with god in our devotion , but there must be also a denudation of the minde from all those images of our phantasie ( how pleasing soever ) that may carry our thoughts aside from those better objects : we are like to foolish children , who when they should be stedfastly looking on their books , are apt to gaze after every butterfly , that passeth by them ; here must be therefore a carefull intention of our thoughts , a restraint from all vain , and idle rovings , and an holding our selves close to our divine task : whiles martha is troubled about many things , her devouter sister , having chosen the better part , plies the one thing necessary , which shall never be taken from her ; and whiles martha would feast christ with bodily fare , she is feasted of christ with heavenly delicacies . sect . xi . after the heart is thus cleansed , and thus cleared , it must be in the next place decked with true humility , the cheapest , yet best ornament of the soul . if the wise man tel us , that pride is the beginning of sin ; surely , all gracious dispositions must begin in humility . the foundation of all high and stately buildings must be laid low : they are the lowly valleys that soak in the showers of heaven , which the steep hils shelve off , and prove dry and fruitlesse . to that man will i look ( saith god ) that is poor , and of a contrite spirit , and trembleth at my word : hence it is , that the more eminent any man is in grace , the more he is dejected in the sight of god ; the father of the faithfull comes to god under the style of dust and ashes : david under the style of a worm and no man : agur the son of jakeh , under the title of more brutish then any man ; and one that hath not the understanding of a man : john baptist , as not worthy to carry the shooes of christ after him ; paul , as the least of saints , and chief of sinners : on the contrary , the more vile any man is in his own eies , and the more dejected in the sight of god , the higher he is exalted in gods favour : like as the conduict-water , by how much lower it fals , the higher it riseth . when therefore we would appear before god , in our solemn devotions , we must see that we empty our selves of all proud conceits , and find our hearts fully convinced of our own vilenesse , yea nothingnesse in his sight . down , down with all our high thoughts ; fall we low before our great and holy god ; not to the earth only , but to the very brim of hell , in the conscience of our own guiltinesse ; for though the miserable wretchednesse of our nature may be a sufficient cause of our humiliation , yet the consideration of our detestable sinfulnes is that which will depresse us lowest in the sight of god. sect . xii . it is fit the exercise of our devotion should begin in an humble confession of our unworthinesse . now for the effectuall furtherance of this our self-dejection , it wil be requisite to bend our eyes upon a threefold object ; to look inward into our selves , upward to heaven , downwards to hell . first , to turn our eyes into our bosomes , and to take a view ( not without a secret self-loathing ) of that world of corruption that hath lyen hidden there ; and thereupon to accuse , arraign , and condemn our selves before that awfull tribunall of the judge of heaven , and earth ; both of that originall pollution , which wee have drawn from the tainted loyns of our first parents ; and those innumerable actuall wickednesses derived there-from ; which have stayned our persons and lives . how can we be but throughly humbled , to see our souls utterly overspread with the odious and abominable leprosie of sin : we finde that vzziah bore up stoutly a while , against the priests of the lord , in the maintenance of his sacrilegious presumption , but when he saw himself turn'd lazar , on the suddain , he is confounded in himself , and in a depth of shame hastens away from the presence of god to a sad , and penitentiall retirednesse . wee should need no other arguments to loath ourselves , then the sight of our own faces , so miserably deformed with the nasty and hatefull scurfe of our iniquity : neither onely must we be content to shame , and grieve our eyes with the foule nature and condition of our sins , but we must represent them to our selves in all the circumstances that may aggravate their hainousnesse . alas , lord , any one sin is able to damn a soul ; i have committed many , yea numberlesse : they have not possessed me single , but , as that evill spirit said , their name is legion ; neither have i committed these sins once , but often ; thine angels ( that were ) sinned but once , and are damned for ever ; i have frequently reiterated the same offences , where then ( were it not for thy mercy ) shall i appear ? neither have i only done them in the time of my ignorance , but since i received sufficient illumination from thee ; it is not in the dark that i have stumbled , and faln , but in the midst of the clear light and sun-shine of thy gospel , and in the very face of thee my god ; neither have these been the ships of my weaknesse , but the bold miscarriages of my presumption ; neither have i offended out of inconsideration , and inadvertency , but after and against the checks of a remurmuring conscience ; after so many gracious warnings , and fatherly admonitions , after so many fearfull examples of thy judgements , after so infinite obligations of thy favors . and thus having look't inward into ourselves , and taken an impartiall view of our own vilenesse , it will be requisite to cast our eyes upward unto heaven , and there to see against whom we have offended ; even against an infinite majesty , and power , an infinite mercy , an infinite justice ; that power and majesty which hath spread out the heavens as a curtain , and hath laid the foundations of the earth so sure that it cannot be moved ; who hath shut up the sea with bars and doors , and said , hitherto shalt thou come and no further , and here shalt thou stay thy proud waves ; who doth whatsoever he will in heaven and in earth ; who commandeth the devils to their chains , able therefore to take infinite vengeance on sinners . that mercy of god the father , who gave his own son out of his bosome for our redemption ; that mercy of god the son , who , thinking it no robbery to be equall unto god , for our sakes made himself of no reputation , and took upon him the form of a servant ; and being found in fashion as a man , humbled himself , and became obedient to the death , even the accursed death of the crosse ; that mercy of god the holy ghost , who hath made that christ mine , and hath sealed to my soul the benefit of that blessed redemption ; lastly , that justice of god , which as it is infinitely displeased with every sin , so will be sure to take infinite vengeance on every impenitent sinner . and from hence it will be fit and seasonable for the devout soul , to look downward into that horrible pit of eternal confusion ; & there to see the dreadfull , unspeakable , unimaginable torments of the damned ; to represent unto it self the terrors of those everlasting burnings ; the fire and brimstone of that infernal tophet ; the merciless and unweariable tyranny of those hellish executioners ; the shrieks , and howlings , and gnashings of the tormented ; the unpitiable , interminable , unmitigable tortures of those ever-dying , and yet never-dying souls . by all which , we shall justly affright our selves into a deep sense of the dangerous and wofull condition wherein we lye in the state of nature and impenitence , and shall be driven with an holy eagernesse to seek for christ , the son of the ever-living god , our blessed mediatour ; in and by whom onely , we can look for the remission of all these our sins , a reconcilement with this most powerfull , mercifull , just god , and a deliverance of our souls from the hand of the nethermost hell . sect . xiii . it shall not now need , or boot to bid the soul which is truly apprehensive of all these , to sue importunately to the lord of life for a freedome , and rescue from these infinite pains of eternall death , to which our sins have forfaited it ; and for a present happy recovery of that favour , which is better then life . have we heard , or can we imagine some hainous malefactor , that hath received the sentence of death , and is now bound hand , and foot , ready to be cast into a den of lyons , or a burning furnace , with what strong cryes , and passionate obsecrations he plies the judge for mercy ? we may then conceive some little image of the vehement suit , and strong cryes of a soul truly sensible of the danger of gods wrath deserved by his sin , and the dreadfu● consequents of deserved imminent damnation ; although wha● proportion is there betwixt ● weak creature , and the almighty ; betwixt a moment , and eternity ? hereupon therefore followe● a vehement longing ( uncapabl● of a denyall ) after christ ; an● fervent aspirations to that saviour , by whom only we receive a full and gracious deliverance from death and hell ; and a full pardon and remission of all ou● sins ; and , if this come not the sooner , strong knocking 's at the gates of heaven , even so lou● that the father of mercies cannot but heare and open : neve● did any contrite soul beg of god , that was not prevented by his mercy ; much more doth he condescend when he is strongly intreated ; our very intreaties are from him , he puts into us those desires which he graciously answers ; now therefore doth the devout soul see the god of all comfort to bow the heavens , and come down with healing in his wings ; and heare him speak peace unto the heart thus thoroughly humbled ; feare not , thou shalt not dye but live . be of good cheer , thy sins are forgiven thee . here therefore comes in that divine grace of faith , effectually apprehending christ the saviour , and his infinite satisfaction and merits ; comfortably applying all the sweet promises of the gospell ; clinging close to that all-sufficient redeemer ; and in his most perfect obedience emboldning it self , to challenge a freedome of accesse to god , and confidence of appearance before the tribunall of heaven ; and now the soul clad with christs righteousnesse , dares look god in the face , and can both challenge and triumph over all the powers of darknesse : for , being justified by faith , we have peace with god through jesus christ our lord. sect . xiv . by how much deeper the sense of our misery and danger is , so much more welcome and joyfull is the apprehension of our deliverance ; and so much more thankfull is our acknowledgement of that unspeakable mercy : the soul therefore that is truly sensible of this wonderfull goodnesse of it's god ; as it feeles a marvellous joy in it self , so it cannot but break forth into cheerfull and holy ( though secret ) gratulations : the lord is full of compassion , and mercy , long suffering , and of great goodnesse ; he keepeth not his anger for ever ; he hath not dealt with me after my sins , nor rewarded me after mine iniquities : what shall i render unto the lord for all his benefits towards me ? i will take the cup of salvation , and call upon the name of the lord. i will thank thee , for thou hast heard me , and hast not given me over to death , but art become my salvation . o speak good of the lord all ye works of his ; praise thou the lord , o my soul . sect . xv. the more feelingly the soul apprehends , and the more thankfully it digests the favours of god in it's pardon , and deliverance , the more freely doth the god of mercy impart himself to it ; and the more god imparts himself to it , the more it loves him , and the more heavenly acquaintance and entirenesse grows betwixt god , and it ; and now that love which was but a spark at first , grows into a flame , and wholly takes up the soul . this fire of heavenly love in the devout soul , is , and must be heightned more and more , by the addition of the holy incentives of divine thoughts , concerning the means of our freedome & deliverance . and here , offers it self to us that bottomlesse abysse of mercy in our redemption , wrought by the eternall son of god , jesus christ the just , by whose stripes we are healed ; by whose bloud we are ransomed ; where none will befit us but admiring and adoring notions . we shall not disparage you , o ye blessed angels , and archangels of heaven , if we shall say , ye are not able to look into the bottome of this divine love , wherewith god so loved the world that he gave his onely begotten son , that whosoever beleeveth in him should not perish , but have everlasting life : none , oh , none can comprehend this mercy , but he that wrought it . lord ! what a transcendent , what an infinite love is this ? what an object was this for thee to love ? a world of sinners ? impotent , wretched creatures , that had despighted thee , that had no motive for thy favour but deformity , misery , professed enmity ? it had been mercy enough in thee , that thou didst not damn the world , but that thou shouldst love it , is more then mercy . it was thy great goodness to forbear the acts of just vengeance to the sinfull world of man , but to give unto it tokens of thy love , is a favour beyond all expression : the least gift from thee had been more then the world could hope for ; but that thou shouldst not stick to give thine onely begotten son , the son of thy love , the son of thine essence , thy coequall , coeternall son , who was more then ten thousand worlds , to redeem this one forlorn world of sinners , is love above all comprehension of men and angels . what diminution had it been to thee and thine essentiall glory , o thou great god of heaven , that the souls that sinned should have died and perished everlastingly ? yet so infinite was thy loving mercy , that thou wouldest rather give thy onely son out of thy bosome , then that there should not be a redemption for beleevers . yet , o god , hadst thou sent down thy son to this lower region of earth , upon such terms , as that he might have brought down heaven with him , that he might have come in the port and majesty of a god , cloathed with celestiall glory , to have dazeled our eyes , and to have drawn all hearts unto him ; this might have seemed , in some measure , to have sorted with his divine magnificence ; but thou wouldst have him to appear in the wretched condition of our humanity : yet , even thus , hadst thou sent him into the world , in the highest estate , and pomp of royalty , that earth could afford , that all the kings and monarchs of the world should have been commanded to follow his train , and to glitter in his court ; and that the knees of all the potentates of the earth should have bowed to his soveraign majesty , and their lips have kissed his dust , this might have carried some kind of appearance of a state next to divine greatnesse ; but thou wouldst have him come in the despised form of a servant : and thou , o blessed jesu , wast accordingly willing , for our sakes , to submit thy self to nakednesse , hunger , thirst , wearinesse , temptation , contempt , betraying , agonies , scorn , buffeting , scourgings , distention , crucifixion , death : o love above measure , without example , beyond admiration ! greater love ( thou saiest ) hath no man , then this , that a man lay down his life for his friends ; but , oh , what is it then , that thou , who wert god and man , shouldst lay down thy life , ( more precious then many worlds ) for thine enemies ! yet , had it been but the laying down of a life , in a fair and gentle way , there might have been some mitigatiō of the sorrow of a dissolution ; there is not more difference betwixt life and death , then there may be betwixt some one kind of death , and another ; thine , o dear saviour , was the painfull , shameful , cursed death of the crosse ; wherein yet , all that man could doe unto thee was nothing to that inward torment , which in our stead , thou enduredst from thy fathers wrath ; when in the bitternesse of thine anguished soul , thou cryedst out , my god , my god , why hast thou forsaken me ? even thus , wast thou content to be forsaken , that we wretched sinners might be received to mercy ; o love stronger then death , which thou vanquishedst ! more high , then that hell is deep , from which thou hast rescued us ! sect . xvi . the sense of this infinite love of god cannot choose but ravish the soul , and cause it to goe out of it self , into that saviour who hath wrought so mercifully for it ; so as it may be nothing in it self , but what it hath , or is , may be christs . by the sweet powers therefore of faith and love the soul findes it self united unto christ , feelingly , effectually , indivisibly : so as that it is not to be distinguished betwixt the acts of both : to me to live is christ , saith the blessed apostle ; and elsewhere , i live , yet not i , but christ liveth in me , and the life which now i live in the flesh , i live by the faith of the son of god , who loved me , and gave himselfe for me ; my beloved is mine , and i am his , saith the spouse of christ in her bridall song . o blessed union , next to the hypostaticall , whereby the humane nature of the son of god is taken into the participation of the eternall godhead . sect . xvii . out of the sense of this happy union ariseth an unspeakable complacency and delight of the soul in that god and saviour , who is thus inseparably ours , and by whose union we are blessed ; and an high appreciation of him above all the world ; and a contemptuous under — valuation of all earthly things , in comparison of him ; and this is no other then an heavenly reflection of that sweet contentment , which the god of mercies takes in the faithfull soul ; thou hast ravisht my heart , my sister , my spouse , thou hast ravisht my heart with one of mine eyes . thou art beautifull , o my love , as tirzah , comely as jerusalem ; turne away thine eyes from me , for they have overcome me . how fair is thy love , my sister , my spouse ? how much better is thy love then wine , and the smell of thine ointments better then all spices . and the soul answers him again in the same language of spirituall dearnesse ; my beloved is white and ruddy ; the chiefest among ten thousand . set me as a seal upon thine heart , as a seal upon thine arm , for love is as strong as death : and as in an ecstaticall qualm of passionate affection ; stay me with flaggons , and comfort me with apples , for i am sick of love . sect . xviii . vpon this gracious complacency will follow an absolute self-resignation , or giving up our selves to the hands of that good god , whose we are , & who is ours ; and an humble contentednesse with his good pleasure in all things ; looking upon god with the same face , whether he smile upon us in his favours , or chastise us with his loving corrections ; if he speak good unto us ; behold the servant of the lord ; be it unto me according to thy word ; if evill , it is the lord , let him doe whatsoever he will : here is therefore a cheerfull acquiescence in god ; and an hearty reliance , and casting our selves upon the mercy of so bountifull a god ; who having given us his son , can in and with him deny us nothing . sect . xix . vpon this subacted disposition of heart wil follow a familiar ( yet awfull ) compellation of god ; and an emptying of our soules before him in all our necessities . for that god , who is infinitly mercifull , yet will not have his favours otherwise conveighed to us then by our supplications : the style of his dear ones is , his people that prayeth , and his own style is , the god that heareth prayers : to him therfore doth the devout heart pour out all his requests with all true humility , with all fervour of spirit , as knowing , that god will hear neither proud prayers , nor heartlesse : wherein his holy desires are regulated by a just method ; first , suing for spirituall favours , as most worthy ; then for temporall , as the appendences of better ; and in both , ayming at the glory of our good god , more then our own advantage : and in the order of spirituall things , first and most for those that are most necessary , and essentiall for our souls health , then for secondary graces , that concern the prosperity and comfort of our spirituall life : absolutely craving those graces that accompany salvation , all others , conditionally , and with reference to the good pleasure of the munificent giver ; wherein , heed must be taken , that our thoughts be not so much taken up with our expressions , as with our desires ; and that we doe not suffer our selves to languish into an unfeeling length , and repetition of our suits : even the hands of a moses , may in time grow heavy ; so therefore must we husband our spirituall strength , that our devotion may not flagge with overtyring , but may be most vigorous at the last . and as we must enter into our prayers , not without preparatory elevations , so must we be carefull to take a meet leave of god , at their shutting up : following our supplications , with the pause of a faithfull , and most lowly adoration ; and as it were sending up our hearts into heaven , to see how our prayers are taken ; and raising them to a joyfull expectation of a gracious and successefull answer frō the father of mercies . sect . xx. vpon the comfortable feeling of a gracious condescent , follows an happy fruition of god in all his favours ; so as we have not them so much , as god in them ; which advanceth their worth a thousand fold , and as it were brings down heaven unto us ; whereas , therefore , the sensuall man rests onely in the meer use of any blessing , as health , peace , prosperity , knowledge , and reacheth no higher ; the devout soul , in , and through all these , sees , and feels a god that sanctifies them to him , and enjoys therein his favour , that is better then life ; even we men are wont , out of our good nature , to esteem a benefit , not so much for its own worth , as for the love , and respect of the giver : small legacies for this cause finde dear acceptation ; how much more is it so betwixt god and the devout soul ? it is the sweet apprehension of this love that makes all his gifts , blessings . doe we not see some vain churl , though cryed down by the multitude , herein secretly applauding himself , that he hath bags at home ? how much more shall the godly man finde comfort against all the crosses of the world , that he is possessed of him that possesseth all things ; even god al-sufficient ; the pledges of whose infinite love he feels in all the whole course of gods dealing with him . sect . xxi . out of the true sense of this inward fruition of god , the devout soul breaks forth into cheerfull thanksgivings to the god of all comfort , praising him for every evill that it is free from ; for every good thing it enjoyeth : for , as it keeps a just inventory of all gods favours , so it often spreads them thankfully before him , and layes them forth ( so near as it may ) in the full dimensions ; that so , god may be no loser by him in any act of his beneficence . here therefore every of gods benefits must come into account ; whether eternall , or temporall , spirituall or bodily , outward or inward , publique or private , positive or privative , past or present , upon our selves or others . in all which , he shall humbly acknowledge both gods free mercy , and his own shamefull unworthinesse ; setting off the favours of his good god the more , with the foyle of his own confessed wretchednesse , and unanswerablenesse to the least of his mercies . now as there is infinite variety of blessings from the liberall hand of the almighty , so there is great difference in their degrees ; for , whereas there are three subjects of all the good we are capable of ; the estate , body , soul ; and each of these doe far surpasse other in value , ( the soul being infinitely more worth then the body , and the body far more precious then the outward estate ) so the blessings that appertain to them , in severall , differ in their true estimation accordingly . if either we doe not highly magnifie gods mercy for the least , or shall set as high a price upon the blessings that concern our estate , as those that pertain to the body , or upon bodily favours , as upon those that belong to the soul , we shall shew our selves very unworthy , and unequall partakers of the divine bounty . but it will savour too much of earth , if we be more affected with temporall blessings , then with spirituall and eternall . by how much nearer relation then , any favour hath to the fountain of goodness , and by how much more it conduceth to the glory of god , and ours in him ; so much higher place should it possesse in our affection and gratitude . no marvell therefore if the devout heart be raised above it self and transported with heavenly raptures , when , with stephens eyes , it beholds the lord jesus standing at the right hand of god , fixing it self upon the consideration of the infinite merits of his life , death , resurrection , ascension , intercession , and finding it self swallowed up in the depth of that divine love , from whence all mercies flow into the soul ; so as that it runs over with passionate thankfulnesse , and is therefore deeply affected with all other his mercies , because they are derived from that boundlesse ocean of divine goodnesse . unspeakable is the advantage that the soul raises to it self by this continuall exercise of thanksgiving ; for the gratefull acknowledgement of favours , is the way to more ; even amongst men ( whose hands are short and strait ) this is the means to pull on further beneficence ; how much more from the god of all consolation , whose largest bounty diminisheth nothing of his store ? and herein the devout soul enters into its heavenly task ; beginning upon earth those hallelujahs , which it shall perfect above in the blessed chore of saints and angels , ever praising god , and saying ; blessing , and glory , and wisdome , and thankesgiving , and honour , and power , and might , be unto our god for ever and ever . amen . sect . xxii . none of all the services of god can be acceptably , no not unsinfully performed without due devotion ; as therefore in our prayers & thanksgivings , so in the other exercises of divine worship , ( especially , in the reading and hearing of gods word , and in our receipt of the blessed sacrament ) it is so necessary , that without it , we offer to god a meer carcass of religious duty , and profane that sacred name we would pretend to honour . first then , we must come to gods book , not without an holy reverence , as duly considering both what and whose it is ; even no other , then the word of the ever-living god , by which we shall once be judged . great reason have we therefore , to make a difference betwixt it , and the writings of the holiest men , even no less then betwixt the authours of both : god is true , yea , truth it self : and that which david said in his haste , s. paul says in full deliberation , every man is a lyer . before we put our hand to this sacred volume , it will be requisite to elevate our hearts to that god whose it is , for both his leave and his blessing : open mine eyes , saith the sweet singer of israel , that i may behold the wondrous things of thy lan. lo , davids eyes were open before to other objects ; but when he comes to gods book , he can see nothing , without a new act of apertion : letters he might see , but wonders he could not see , till god did unclose his eyes , and enlighten them . it is not therefore for us , presumptuously to break in upon god , and to think by our naturall abilities to wrest open the precious caskets of the almighty ; and to fetch out al his hidden treasure thence , at pleasure ; but we must come tremblingly before him , and in all humility crave his gracious admission . i confesse i finde some kinde of envy in my self , when i reade of those scrupulous observances of high respects given by the jews to the book of gods law : and when i reade of a romish saint , that never read the scripture but upon his knees , and compare it with the carelesse neglect whereof i can accuse my self , and perhaps some others : not that we would rest in the formality of outward ceremonies of reverence , wherein it were more easie to be superstitious then devout ; but that our outward deportment may testifie , and answer the awefull disposition of our hearts : whereto we shall not need to be excited , if we be throughly perswaded of the divine originall , and authority of that sacred word . it was motive enough to the ephesians zealously to plead for , and religiously to adore the image of their diana , that it was the image that fell down from jupiter . beleeve we , and know , that the scripture is inspired by god ; and we can entertain it with no other then an awefull addresse , and we cannot be christians if we doe not so beleeve . every clause therefore of that god-inspired volume , must be , as reverently received by us , so seriously weighed , and carefully laid up ; as knowing , that there is no tittle therein without his use . what we reade , we must labour to understand ; what we cannot understand , we must admire silently , and modestly inquire of . there are plain truths , and there are deep mysteries . the bounty of god hath left this well of living-water open for all : what runnes over is for all commers ; but every one hath not wherewith to draw . there is no christian that may not enjoy gods book , but every christian may not interpret it ; those shallow fords that are in it , may be waded by every passenger , but there are deeps wherein he that cannot swim , may drown . how can i without a guide ? said that ethiopian eunuch : wherefore serves the tongue of the learned , but to direct the ignorant ? their modesty is of no less use then the others skill . it is a wofull condition of a church when no man will bee ignorant . what service can our eyes do us in the ways of god without our thoughts ? our diligent and frequent reading , therefore , must be attended with our holy meditation : we feed on what we read , but we digest only what we meditate of : what is in our bible , is gods ; but that which is in our hearts , is our own : by all which our care must be , not so much to become vviser , as to become better , labouring still to reduce all things to godly practice . finally , as we enter into this task with the lifting up of our hearts for a blessing , so we shut it up in the ejaculations of our thanksgiving to that god , who hath blessed us with the free use of his word . sect . xxiii . our eye is our best guide to god our creator , but our ear is it that leads us to god our redeemer . how shall they beleeve except they hear ? which that we may effectually doe , our devotion suggests unto us some duties before the act , some in the act , some after the act . it is the apostles charge , that we should be swift to hear , but heed must be taken , that we make not more haste then good speed : we may not be so forward as not to look to our foot when we goe to the house of god , lest if we be too ready to hear , we offer the sacrifice of fools . what are the foot of the soul , but our affections ? if these be not set right , we may easily stumble , and wrench at gods threshold . rash actions can never hope to prosper ; as therefore to every great work , so to this , there is a due preparation required ; and this must be done by meditation first , then by praier . our meditation first sequesters the heart from the world , and shakes off those distractive thoughts , which may carry us away from these better things : for what room is there for god , where the world hath taken up the lodging ? we cannot serve god and mammon . then secondly , it seizes upon the heart for god , fixing our thoughts upon the great businesse we go about ; recalling the greatnesse of that majesty into whose presence we enter , and the main importance of the service we are undertaking ; and examining our intentions wherewith we addresse our selves to the work intended ; i am now going to gods house ; wherefore doe i goe thither ? is it to see , or to be seen ? is it to satisfie my own curiosity in hearing what the preacher will say ? is it to satisfie the law , that requires my presence ? is it to please others eyes , or to avoid their censures ? is it for fashion ? is it for recreation ? or is it with a sincere desire to doe my soul good , in gaining more knowledge , in quickning my affections ? is it in a desire to approve my self to my god , in the conscience of my humble obedience to his command , and my holy attendance upon his ordinance ? and where we finde our ends amisse , chiding and rectifying our obliquities ; where just and right , prosecuting them towards a further perfection . which that it may be done , our meditation must be seconded by our prayers . it is an unholy rudenesse to press into the presence of that god whom we have not invoked : our prayer must be , that god would yet more prepare us for the work , and sanctifie us to it , and bless us in it ; that he would remove our sinnes , that he would send down his spirit into our hearts , which may inable us to this great service ; that he would bless the preacher in the delivery of his sacred message , that he would be pleased to direct his messengers tongue to the meeting with our necessities ; that he would free our hearts from all prejudices and distractions ; that he would keep off all temptations , which might hinder the good entertainment , and success of his blessed word : finally , that he would make us truly teachable , and his ordinance the power of god to our salvation . in the act of hearing , devotion cals us to reverence , attention , application . reverence to that great god , who speaks to us , by the mouth of a weak man ; for , in what is spoken from gods chair , agreeable to the scriptures , the sound is mans , the substance of the message is gods. even an eglon , when he hears of a message from god , riseth out of his seat . it was not saint pauls condition onely , but of all his faithfull servants , to whom he hath committed the word of reconciliation ; they are ambassadours for christ ; as if god did beseech us by them , they pray us in christs stead to be reconciled to god : the ambassy is not the bearers , but the kings ; and if we doe not acknowledge the great king of heaven in the voice of the gospel , we cannot but incur a contempt . when therefore we see gods messenger in his pulpit , our eye looks at him , as if it said with cornelius , we are all here present before god to hear all things that are commanded thee of god ; whence cannot but follow together with an awfull disposition of mind , a reverent deportment of the body ; which admits not a wild and roving eye , a drouzy head , a chatting tongue , a rude and indecent posture ; but composes it self to such a site as may befit a pious soul in so religious an imployment . neither do we come as authorized judges to sit upon the preacher , but as humble disciples to sit at his feet . sect . xxiv . reverence cannot but draw on attention ; we need not be bidden to hang on the lips of him whom we honour . it is the charge of the spirit , let him that hath an ear hear ; every one hath not an eare , and of those that have an ear , every one heareth not ; the soul hath an ear as well as the body ; if both these ears doe not meet together in one act , there is no hearing : common experience tels us that when the mind is otherwise taken up , we doe no more hear what a man says , then if we had been deaf , or he silent . hence is that first request of abig●il to david ; let thine handmaid speak to thine ears , and hear the words of thine handmaid ; and job so importunately urgeth his friends : hear diligently my speech and my declaration with your ears . the outward ear may be open , and the inward shut ; if way be not made through both , we are deaf to spirituall things . mine ear hast thou boared , or digged , saith the psalmist ; the vulgar reads it , my ears hast thou perfected : surely our ears are grown up with flesh ; there is no passage for a perfit hearing of the voyce of god , till he have made it by a spirituall perforation . and now that the ear is made capable of good counsell , it doth as gladly receive it ; taking in every good lesson , and longing for the next : like unto the dry and chopped earth , which soaks in every silver drop , that falls from the clouds , and thirsteth for more , not suffering any of that precious liquor to fall beside it . sect . xxv . neither doth the devout man care to satisfie his curiosity , as hearing only that he might hear ; but reducts all things to a saving use ; bringing all he hears , home to his heart , by a self-reflecting application ; like a practiser of the art of memory , referring every thing to it's proper place ; if it be matter of comfort , there is for my sick bed , there is for my outward losses , there for my drouping under afflictions , there for the sense of my spirituall desertions ; if matter of doctrine , there is for my settlement in such a truth , there for the conviction of such an error , there for my direction in such a practice ; if matter of reproof , he doth not point at his neighbour , but deeply chargeth himself ; this meets with my dead-heartednesse and security , this with my worldly mindednesse , this with my self-love and flattery of mine own estate , this with my uncharitable censoriousnesse , this with my foolish pride of heart , this with my hypocrisie , this with my neglect of gods services , and my duty ; thus in all the variety of the holy passages of the sermon , the devout mind is taken up with digesting what it heares ; and working it self to a secret improvement of all the good counsell that is delivered , neither is ever more busie , then when it sits still at the feet of christ . i cannot therefore approve the practice ( which yet i see commonly received ) of those , who think it no small argument of their devotion , to spend their time of hearing , in writing large notes frō the mouth of the preacher ; which however it may be an help for memory in the future , yet cannot ( as i conceive ) but be some prejudice to our present edification ; neither can the brain get so much hereby , as the heart loseth . if it be said , that by this means , an opportunity is given for a full rumination of wholesome doctrines afterwards : i yeeld it , but withall , i must say that our after-thoughts can never doe the work so effectually , as when the lively voice sounds in our ears , and beats upon our heart ; but herein i submit my opinion to better judgments . sect . xxvi . the food that is received into the soul by the ear , is afterwards chewed in the mouth thereof by memory , concocted in the stomach by meditation , and dispersed into the parts by conference and practice ; true devotion findes the greatest part of the work behinde ; it was a just answer that john gerson reports , given by a frenchman , who being askt by one of his neighbours if the sermon were done ; no saith he , it is said , but it is not done , neither will be , i fear , in hast . what are we the better if we hear and remember not ? if we be such auditours as the jews were wont to call sieves , that retain no moisture that is poured into them ? what the better if we remember , but think not seriously of what we hear ; or if we practice not carefully what wee think of ? not that which we hear is our own , but that which we carry away : although all memories are not alike , one receives more easily , another retains longer ; it is not for every one to hope to attain to that ability , that he can goe away with the whole fabrick of a sermon , and readily recount it unto others ; neither doth god require that of any man , which he hath not given him ; our desires and endeavours may not be wanting wher our powers fail ; it will be enough for weak memories if they can so lay up those wholesom counsels which they receive , as that they may fetch them forth when they have occasion to use them ; and that what they want in the extent of memory , they supply in the care of their practice ; indeed that is it , wherein lies the life of all religious duties , and without which 〈…〉 the philosopher 〈…〉 vertue , i must say of true godliness , that it consists in action ; our saviour did not say , blessed are ye if ye know these things ; but , if ye know these things , blessed are ye if ye doe them . the end of our desire of the sincere milk of the gospel , is , that we may grow thereby in the stature of all grace , unto the fulnesse of god. sect . xxvii . the highest of all gods services are his sacraments ; which therefore require the most eminent acts of our devotion . the sacrament of initiation , which in the first planting of a church is administred onely to those of riper age and understanding , cals for all possible reverence , and religious addresses of the receivers ; wherein the primitive times were punctually observant , both for substance , and ceremony ; now , in a setled and perpetuated church , in which the vertue of the covenant descends from the parent to the child , there seems to be no use of our preparatory directions : onely , it is fit that our devotion should call our eyes back , to what we have done in our infancy , and whereto we are ever obliged ; that our full age may carefully endeavour to make our word good , and may put us in mind of our sinfull failings . that other sacrament of our spirituall nourishment , which our saviour ( as his farewell ) left us for a blessed memoriall of his death and passion , can never be celebrated with enough devotion . farre be it from us to come to this feast of our god , in our common garments ; the soul must be trimmed up , if we would be meet guests for the almighty . the great master of the feast will neither abide us to come naked , nor ill clad : away therefore , first with the old beastly rags of our wonted corruptions : due examination comes in first , and throughly searches the soul , and findes out all the secret nastiness , and defilements that it hides within it ; and by the aid of true penitence , strips it of all those loathsome clouts , wherewith it was polluted ; sin may not be cloathed upon with grace ; joshuahs filthy garments must be pluckt off , ere he can be capable of precious robes : here may be no place for our sinfull lusts , for our covetous desires , for our naturall infidelity , for our malicious purposes , for any of our unhallowed thoughts ; the soul clearly devested of these and all other known corruptions , must in the next placae in stead thereof , be furnished with such graces and holy predispositions , as may fit it for so heavenly a work . amongst the graces requisite , faith justly challengeth the first place , as that which is both most eminent , and most necessarily presupposed to the profitable receit of this sacrament ; for whereas the main end of this blessed banquet is the strengthening of our faith , how should that receive strength , which hath not beeing ? to deliver these sacred viands to an unbeleever , is to put meat into the mouth of a dead man : now therefore must the heart raise up it self to new acts of beleeving , and must lay faster hold on christ , and bring him closer to the soul ; more strongly applying to it self , the infinite merits of his most perfect obedience , and of his bitter death and passion ; and erecting it self to a desire and expectation of a more vigorous : and lively apprehension of it's omnipotent redeemer . neither can this faith be either dead , or solitary ; but is still really operative , and attended ( as with other graces , so ) especially with a serious repentance ; whose wonderfull power is , to undoe our former sins , and to mold the heart and life to a better obedience : a grace so necessary , that the want of it ( as in extream corruption of the stomach ) turns the wholesom food of the soul into poyson ; an impenitent man therefore comming to gods board , is so far from benefiting himself , as that he eats his own judgement : stand off from this holy table , all ye that have not made your peace with your god ; or that harbour any known sin in your bosome ; not to eat is uncomfortable , but to eat in such a state is deadly ; yet rest not in this plea , that ye cannot come because ye are unreconciled ; but ( as ye love your souls ) be reconciled that you may come . another grace necessarily pre-required is charity to our brethren , and readinesse to forgive ; for this is a communion , as with christ the head , so with all the members of his mysticall body : this is the true love-feast of god our saviour , wherein we professe our selves inseparably united both to him & his ; if there be more hearts then one at gods table , he will not own them ; these holy elements give us an embleme of our selves : this bread is made up of many grains , incorporated into one masse ; and this wine is the confluent juice of many clusters ; neither doe we partake of severall loaves , or variety of liquors , but all eat of one bread , and drink of one cup. here is then no place for rancour and malice ; none for secret grudgings and heart-burnings ; therefore , if thou bring thy gift to the altar , and there remembrest that thy brother hath ought against thee , leave there thy gift , and goe thy way ; first be reconciled to thy brother , and then come and offer thy gift . neither may we doe as those two emulous commanders of greece did , who resolved to leave their spight behinde them at mount athos , and to take it up again in their return ; here must be an absolute , and free acquitting of all the back-reckonings of our unkindnesse , that we may receive the god of peace into a clear bosome . sect . xxviii . besides these graces there are certain holy pre-dispositions so necessary that without them our souls can never hope to receive true comfort in this blessed sacrament ; whereof the first is an hungring and thirsting desire after these gracious means of our salvation : what good will our meat doe us without an appetite ? surely without it , there is no expectation of either relish , or digestion ; as therefore those that are invited to some great feast , care first to feed their hunger ere they feed their body ; labouring by exercise to get a stomach , ere they employ it ; so it concerns us to do here : and , as those those that are listlesse , and weak stomached , are wont to whet their appetite with sharp sawces , so must we by the tart applications of the law , quicken our desires of our saviour here exhibited . could we but see our sins , and our miseries by sin ; could we see god frowning , and hell gaping wide to swallow us , we should not need to be bidden to long for our deliverer ; and every pledge of his favour would be precious to us . upon the apprehension of our need of a saviour and so happy a supply thereof presented unto us , must needs follow a renued act of true thankfulnesse of heart to our good god , that hath both given us his dear son to work our redemption , and his blessed sacrament to seal up unto us our redemption thus wrought and purchased ; and with souls thus thankfully elevated unto god , we approach with all reverence , to that heavenly table , where god is both the feast-master , and the feast . what intention of holy thoughts , what fervour of spirit , what depth of devotion must we now finde in our selves ? doubtlesse , out of heaven no object can be so worthy to take up our hearts . what a clear representation is here of the great work of our redemption ? how is my saviour by all my senses here brought home to my soul ? how is his passion lively acted before mine eyes ? for lo , my bodily eye doth not more truly see bread and wine , then the eye of my faith sees the body and bloud of my dear redeemer ; thus was his sacred body torn and broken ; thus was his precious bloud poured out for me ; my sins ( wretched man that i am ) helped thus to crucifie my saviour ; and for the discharge of my sins would he be thus crucified : neither did he onely give himself for me , upon the crosse , but lo , he both offers and gives himself to me in this his blessed institution ; what had his generall gift been without this application ? now my hand doth not more sensibly take , nor my mouth more really eat this bread , then my soul doth spiritually receive , and feed on the bread of life ; o saviour , thou art the living bread that came down from heaven ; thy flesh is meat indeed , and thy bloud is drink indeed : oh that i may so eat of this bread , that i may live for ever ; he that commeth to thee , shall never hunger , he that beleeveth in thee , shall never thirst : oh that i could now so hunger , and so thirst for thee , that my soul could be for ever satisfied with thee ; thy people of old , were fed with manna in the wildernesse , yet they died ; that food of angels could not keep them from perishing ; but oh , for the hidden manna , which giveth life to the world , even thy blessed self , give me ever of this bread , and my soul shall not die but live : oh the precious juice of the fruit of the vine , wherewith thou refreshest my soul ▪ is this the bloud of the grape ? is it not rather thy bloud of the new testament , that is poured out for me ? thou speakest , o saviour , of new wine that thou wouldest drink with thy disciples , in thy fathers kingdome , can there be any more precious and pleasant , then this , wherewith thou chearest the beleeving soul ? our palate is now dull and earthly , which shall then be exquisite and celestiall ; but surely no liquor can be of equall price or soveraignty with thy bloud ; oh how unsavoury are all earthly delicacies to this heavenly draught ▪ o god , let not the sweet taste of this spirituall nectar ever goe out of the mouth of my soul ; let the comfortable warmth of this blessed cordiall ever work upon my soul , even till , and in , the last moment of my dissolution . doest thou bid me , o saviour , doe this in remembrance of thee ? oh , how can i forget thee ? how can i enough celebrate thee for this thy unspeakable mercy ? can i see thee thus crucified before my eies , & for my sake thus crucified , and not remember thee ? can i finde my sins accessary to this thy death , and thy death meritoriously expiating all these my grievous sins , and not remember thee ? can i hear thee freely offering thy self to me , and feel thee graciously conveighing thy self into my soul , and not remember thee ? i doe remember thee o saviour ; but oh that i could yet more effectually remember thee ; with all the passionate affections of a soul sick of thy love ; with all zealous desires to glorifie thee , with all fervent longings after thee , and thy salvation ; i remember thee in thy sufferings , oh doe thou remember me in thy glory . sect . xxix . having thus busied it self with holy thoughts in the time of the celebration , the devout soul breaks not off in an abrupt unmannerlinesse , without taking leave of the great master of this heavenly feast , but with a secret adoration , humbly blesseth god for so great a mercy , and heartily resolves and desires to walk worthy of the lord jesus , whom it hath received , and to consecreate it self wholly to the service of him that hath so dearly bought it , and hath given it these pledges of it's eternall union with him . the devout soul hath thus sup't in heaven , and returnes home , yet the work is not thus done : after the elements are out of eye and use , there remains a digestion of this celestial food , by holy meditation ; and now it thinks , oh what a blessing have i received to day ! no lesse then my lord jesus , with all his merits ; and in and with him , the assurance of the remission of all my sins , and everlasting salvation : how happy am i , if i be not wanting to god and my self ? how unworthy shall i be , if i doe not strive to answer this love of my god and saviour , in all hearty affection , and in all holy obedience ? and now after this heavenly repast , how doe i feel my self ? what strength , what advantage hath my faith gotten ? how much am i neerer to heaven then before ? how much faster hold have i taken of my blessed redeemer ? how much more firm & sensible is my interest in him ? neither are these thoughts , & this examination the work of the next instant onely , but they are such , as must dwell upon the heart ; and must often solicite our memory , and excite our practise , that by this means we may frequently renue the efficacy of this blessed sacrament , and our souls may batten more and more , with this spirituall nourishment , and may be fed up to eternall life . sect . xxx . these are the generalities of our devotion , which are of common use to all christians ; there are besides these certain specialties of it , appliable to severall occasions , times , places , persons ; for there are morning , and evening devotions ; devotions proper to our board , to our closet , to our bed , to gods day , to our own ; to health , to sicknesse , to severall callings , to recreations ; to the way , to the field , to the church , to our home , to the student , to the souldier , to the magistrate , to the minister , to the husband , wife , child , servant ; to our own persons , to our families ; the severalties whereof , as they are scarce finite for number , so are most fit to be left to the judgement , and holy managing of every christian ; neither is it to be imagined , that any soul which is taught of god , and hath any acquaintance with heaven , can be to seek in the particular application of common rules to his own necessity or expedience . the result of all , is , a devout man is he that ever sees the invisible , and ever trembleth before that god he sees ; that walks ever , here on earth , with the god of heaven ; and still adores that majesty with whom he converses ; that confers hourely with the god of spirits in his own language ; yet so , as no familiarity can abate of his aw , nor fear abate ought of his love . to whom the gates of heaven are ever open , that he may goe in at pleasure to the throne of grace , and none of the angelicall spirits can offer to challenge him of too much boldnesse : whose eies are well acquainted with those heavenly guardians , the presence of whom he doth as truly acknowledge , as if they were his sensible companions . he is well known of the king of glory , for a daily suitor in the court of heaven , & none so welcome there , as he : he accounts all his time lost that fals beside his god ; and can be no more weary of good thoughts , then of happinesse . his bosome is no harbour for any known evill ; and it is a question whether he more abhorres sin , or hell ; his care is to entertain god in a clear , and free heart , and therefore he thrusts the world out of doors , and humbly beseeches god to welcome himself to his own : he is truly dejected , and vile in his own eies : nothing but hell is lower then he ; every of his slips are hainous , every trespasse is aggravated to rebellion ; the glory and favours of god heighten his humiliation ; he hath lookt down to the bottomles deep , & seen with horror what he deserved to feel everlastingly ; his crys have been as strong , as his fears just ; & he hath found mercy more ready to rescue him , then he could be importunate : his hand could not be so soon put forth as his saviours , for deliverance . the sense of this mercy hath raised him to an unspeakable joy to a most fervent love of so dear a redeemer ; that love hath knit his heart to so meritorious a deliverer , and wrought a blessed union betwixt god and his soul . that union can no more be severed from an infinite delight , then that delight can be severed from an humble , and cheerfull acquiescence in his munificent god ; and now , as in an heavenly freedome , he pours out his soul into the bosome of the almighty , in all faithfull suits for himself and others ; so , he enjoys god in the blessings received , and returns all zealous praises to the giver . he comes reverently to the oracles of god , and brings not his eye , but his heart with him , not carelesly negligent in seeking to know the revealed will of his maker , nor too busily inquisitive into his deep counsels ; not too remisse in the letter , nor too peremptory in the sense : gladly comprehending what he may , and admiring what he cannot comprehend . doth god call for his ear ? he goes awfully into the holy presence and so hears , as if he should now hear his last : latching every word that drops from the preachers lips , ere it fall to the ground , and laying it up carefully where he may be sure to fetch it . he sits not to censure , but to learn , yet speculation and knowledge is the least drift of his labour ; nothing is his own but what he practiseth . is he invited to gods feast ? he hates to come in a foul and slovenly dresse ; but trims up his soul , so , as may be fit for an heavenly guest : neither doth he leave his stomach at home cloyed with the world , but brings a sharp appetite with him ; and so s●eds as if he meant to live for ever . all earthly delicates are unfavoury to him , in respect of that celestiall manna : shortly , he so eats and drinks , as one that sees himself set at table with god , and his angels ; and rises and departs full of his saviour ; and in the strength of that meal walks vigorously and cheerfully on towards his glory . finally , as he well knows that he lives , and moves , and hath his beeing in god , so he referres his life , motions , and beeing wholly to god ; so acting all things as if god did them by him , so using all things , as one that enjoyes god in them ; and in the mean time so walking on earth , that he doth in a sort carry his heaven with him . the free prisoner : or , the comfort of restraint . written some while since in the tower , by i. h. b. n. the free prisoner : or the comfort of restraint . sect . i. sir : whiles you pity my affliction , take heed lest you aggravate it , and in your thoughts make it greater then it is in my own ; it is true , i am under restraint ; what is that to a man , that can be free in the tower , and cannot but be a prisoner abroad ? such is my condition , and every divine philosophers with me . were my walls much straiter then they are , they cannot hold me in ; it is a bold word to say , i cannot , i will not be a prisoner : it is my soul that is i : my flesh is my partner , ( if not my servant ) not my self : however my body may be immured , that agile spirit shall flye abroad , and visit both earth , and heaven at pleasure . who shall hinder it from mounting up ( in an instant ) to that supream region of blisse , and from seeing that , by the eye of faith , which s. paul saw in extasie ; and when it hath viewed that blessed hierarchy of heaven to glance down through the innumerable , and unmeasurable globes of light ( which move in the firmament , and below it ) into this elementary world ; and there to compasse seas and lands , without shipwrack , in a trice , which a drake , or cavendish cannot doe , but with danger , and in some years navigation ; and if my thoughts list to stay themselves in the passage ; with what variety can my soul be taken up of severall objects ; here , turning in to the dark vaults , and dungeons of penall restraint , to visit the disconsolate prisoners , and to fetch from their greater misery , a just mitigation of mine own ; there , looking in to the houses of vain jollity , and pitying that which the sensuall fools call happinesse ; here stepping in to the courts of great princes , and in them observing the fawning compliances of some , the trecherous underworking of others ; hollow friendships , faithlesse ingagements , fair faces , smooth tongues , rich suits , viewing all save their hearts , & censuring nothing that it sees not ; there calling in at the low cottages of the poor , and out of their empty cupboard furnishing it self with thankfulnesse ; here so over-looking the courts of justice , as not willing to seerigour or partiality ; there listing what they say in those meetings which would passe for sacred , and wondring at what it hears . thus can , and shall , and doth my nimble spirit bestir it self in a restless flight , making onely the empyreall heaven , the bounds of it's motion ; not being more able to stand still , then the heavens themselves , whence it descended : should the iron enter into my soul , as it did into that good patriarchs , yet it cannot fetter me : no more can my spirit be confined to one place , then my body can be diffused to many . perhaps therefore you are mistaken in my condition ; for what is it i beseech you that makes a prisoner ? is it an allotment to the same room without change , without remove ? what is that still to a minde that is free ? and why is my body then more a prisoner then the best mans soul ; that , you know , is peremptorily assigned , for inhabitation to this house of clay till the day of dissolution : why more then the starres of heaven , which have remained fixed in their first stations ever since they were first created ? why more then those great persons which keep up for state ; or dames for beauty ? why more then those anachorites whom we have seen willingly coop'd up for merit ? how much more scope have we then they ? we breathe fresh aire , we see the same heavens with the freest travellers . sect . ii. but we have ( you will say ) bounds for our restraint , which the free spirit hates ; as never being pleased , but with a full liberty both of prospect and passage ; any barre , whether to the foot , or to the eye , is a death : oh vain affectation of wilde , and roving curiosity ! if their desires cannot be bounded , yet their motions must ; when they have the full sight of heaven above them , they cannot clime up into it ; they cannot possibly see that whole glorious contignation ; and when the whole earth lyes open before them , they can measure but some small pieces of it . how can they be quiet till they have purchased tycho brahe his prospective trunk of thirty two foot long , whereby they may discover a better face of heaven ; some lesser planets moving round about the sun , and the moonets about saturn and jupiter , and the mountains , seas , and vallies in the moon ? how can they rest till having acquainted themselves with the constellations of our hemisphere , they have passed the equinoctiall , and seen the triangle , the crosse , and the clouds , and the rest of the unknown stars that move above the other pole ? and when all this is done they are but who they were , no whit better , no whit wiser , and perhaps far lesse happy then those , who never smelt any but their own smoke ; never knew any star , but charles-wayn , the morning-star , and the seven . for me , i doe not envie , but wonder at the licentious freedome , which these men think themselves happy to enjoy ; and hold it a weaknesse in those mindes , which cannot finde more advantage and pleasure in confinement , and retirednesse ; is it a small benefit , that i am placed there , where no oathes , no blasphemies beat my ears ? where my eyes are in no perill of wounding objects ; where i hear no invectives , no false doctrines , no sermocinations of ironmongers , felt-makers , coblers , broom-men , groomes , or any other of those inspired ignorants ; no curses , no ribaldries : where i see no drunken comeslations , no rebellious routs , no violent oppressions , no obscene rejoycings , nor ought else that might either vex , or afright my soul . this , this is my liberty : who whiles i sit here quietly lock'd up by my keeper , can pity the turmoiles and distempers abroad , and blesse my own immunity from those too common evils . sect . iii. is it the necessity and force of the restraint ; since those things which we do voluntarily , are wont to passe from us with delight , which being imposed seem grievous to us ? why should not i have so much power over my will as to make that voluntary in me , to undergo , which another wils forcibly to inflict ? the mind that is truly subacted to grace , can so frame it self to what it must suffer , as that it finds a kind of contentment in patience ; thus we daily doe to the almighty , whose will , by our humble submission , we make ours ; and pray that we may do so : and who can restrain us without him ? if therefore my wise and holy god think it best to cage me up , by the cōmand of authority ( upon what cause soever ) why should not i think this enclosure a better liberty : who know there is perfect freedome in his obedience ? so then , if constraint make a prisoner , i am none ; who am most willingly , where my god will have me : and , if my will did not often carry me out of my own walks at home , why cannot it as well confine me to a larger compasse of the tower ? sect . iv. is it solitude and infrequence of visitation ? this may perhaps be troublesome to a man that knows not to entertain himself ; but , to him that can hold continuall discourse with his own heart , no favour can be greater ; for of all other , these self-conferences are most beneficiall to the soul ; other mens communication may spend the time with more advantage of learning or mirth ; but none can yeeld us so much spiritual profit , as our own soliloquies : and when all is done , the greeks said well ; it is not much , but usefull that makes truly wise . besides this , we can never have the opportunity of so good company , as when we are alone : now , we enjoy the society of god , and his angels , which we cannot so freely do in a throng of visitants : when god would expresse his greatest intirenesse with his church , ducam eam in solitudinem , saith he : i will bring her into the wildernesse , and there speak comfortably to her . we cannot expect so sweet conversation with god , in the presence of others , as apart . oh the divine benefit of an holy solitarinesse , which no worldly heart can either know , or value ! what care i for seeing of men , when i may see him that is invisible ? what care i for chatting with friends , when i may talk familiarly with the god of heaven ? what care i for entertaining mortall guests , when i may with abraham & his nephew lot feast the angels of god : and ( which were too great a word , if god himself had not spoken it ) be attended by them ? sect . v. is it the reproach & ignominy that commonly attends the very name of an imprisonment ? weak mindes may be affected with every thing : but , with solid judgements , it is not the punishment , but the cause that makes either the martyr , or the malefactor . s. pauls bonds were famous : and petrus ad vincula is not without a note of yearly celebrity : and it were hard , if so many blessed martyrs , and confessors , who have lived , & dy'd in jayls , for the truths sake ; should not have brought prisons ( such as they may be ) into some credit . shortly , as notorious crimes may be at liberty , so even innocence may be under restraint ; yet those crimes no whit the better , nor this innocence the worse . besides ( that which perhaps came not within your freer thoughts ) every restraint is not for punishment ; there is a restraint for safety , a salva custodia , as well as arcta , such is this of ours : this strong tower serves not so much for our prison , as for our defence ; what horror soever the name may carry in it : i blesse god for these wals , out of which i know not where we could ( for the time ) have been safe from the rage of the mis-incensed multitude : poor seduced souls , they were taught it was piety to be cruell ; and were misperswaded to hate & condemn us for that , ( which should have procured their reverence , and honour ) even that holy station which we hold in gods church ; and to curse those of us , who had deserved nothing but their thanks and prayers : rayling on our very profession in the streets ; and rejoycing in our supposed ruine : father , forgive them , for they knew not what they did : here we were out of the danger of this mis-raised fury , and had leisure to pray for the quenching of those wilde fires of contention , ' and causlesse malice , which ( to our great grief ) we saw wicked incendiaries daily to cast amongst gods dear & well-minded people . here we have well and happily approved with the blessed apostle , that ( what ever our restraint be ) the word of god is not bound ; with what liberty , with what zeal , with what successe hath that been preached by us to all commers ? let them say , whether the tower had ever so many , such guests , or such benedictions ; so as if the place have rendered us safe , we have endeavoured to make it happy ; wherin our performances have seemed to confute that which * cornelius bishop of rome long since observed , that the mind laden with heavy burdens of affliction , is not able to doe that service , which it can doe when it is free and at ease ; our troubles through gods mercy made us more active , and our labours more effectuall . sect . vi. adde unto these ( if you please ) the eminent dignity of the place , such , as is able to give a kinde of honour to captivity , the ancient seat of kings , chosen by them , as for the safe residence of their royall persons , so for their treasury , their wardrobe , their magazine ; all these precious things are under the same custody with our selves ; sent hither , not as to a prison , but a repository ; and why should we think our selves in any other condition ? how many worthy inhabitants make choice to fixe their abode within these wals , as not knowing where to be happier ? the place is the same to us , if our will maybe the same with theirs ; they dearly purchase that , which cost us nothing but our fees ; nothing makes the difference , but the meer conceit of liberty , which whiles i can give to my self , in my thoughts , why am i pityed as miserable , whiles their happinesse is applauded ? you see then how free i am in that which you mis-call my prison ; see now , how little cause i have to affect this liberty , which you imagine me to want ; since i shall be , i can be no other then a prisoner abroad : there is much difference of prisons ; one is strait and close locked , so far from admitting visitants , that it scarce allows the sun to look in at those crosse-barred grates ; another , is more large and spacious , yeelding both walks , and accesse ; even after my discharge from these wals , i shall be yet sure to be a prisoner , both these ways ; for , what is my body but my prison in the one ? and what is the world , but my prison in the other kinde ? sect . vii . to begin with the former , never was there a more close prisoner then my soul is for the time to my body ; close in respect of the essence of that spirit , which since it's first mittimus , never stir'd out from this strait room ; never can doe , till my gaole-delivery . if you respect the improvement of the operatiōs of that busie soul , it is any where , it is successively every where ; no place can hold it , none can limit it ; but if you regard the immortall , and immateriall substance of it , it is fast lockt up within these wals of clay , till the day of my changing come ; even as the closest captive may write letters to his remotest friends , whilest his person is in durance ; i have too much reason to acknowledge my native jayle , and feel the true symptomes of it to my pain ; what darkness of sorrow have i here found ? what little-ease of melancholick lodgings ? what manacles and shakles of cramps ? yea what racks of torturing convulsions ? and if there be others , that finde less misery in their prison , yet there is no good soul , but findes equall restraint : that spirituall substance , which is imprisoned within us , would fain be flying up to that heaven whence it descended ; these wals of flesh forbid that evolation , ( as socrates cal'd it of old ) and will not let it out , till the god of spirits ( who placed it there ) shall unlock the doors , and free the prisoner by death ; he that insused life into lazarus , that he might call him from the prison of the grave , must take life from us , when he cals us out of this prison of flesh ; i desire to be loosed , and to be with christ , ( saith the apostle ) as some versions expresse it ; whiles we are chained to this flesh , we can have no passage to heaven , no free conversation with our saviour : although it was the singular priviledge of that great doctor of the gentiles , that he was in heaven before his dissolution : whether in the body , or out of the body , he knew not : how far that rapture extended , whether to both soul and body , if he knew not , how should we ? but this we know , that such extasie and vision was in him , without separation of the soul from the body ; which another should hope for in vain : and for him , so he saw this glory of paradise , that he could not yet enjoy it : before he , or we , can be blessed with the fruition of christ , vve must be loosed : that is , freed from our clog , and our chain of this mortall body . what but our prison wals can hinder us here , from a free prospect ? what but these wals of flesh can hinder me from a clear vision of god ? i must now , for the time , see as i may : nothing can enter into my soul , but what passes through my senses , and partakes , in some sort , of their earthlinesse ; when i am freed from them , i shall see as i am seen ; in an abstracted and heavenly way ; so as one spirit apprehends another : i do now , at the best , see those spirituall objects darkly , by the eye of faith , as in a glasse ; and that not one of the clearest neither : ( alas , what dim representations are these , that i can attain to here , of that majesty , whose sight shal make me blessed ? ) i shall once see as i am seen , face to face ; the face of my glorified soul shall see the face of that all-glorious deity , and in that sight be eternally happy ; it is enough for a prisoner in this dungeon of clay , to know of , and fore-expect such felicity , vvhereof these earthly gieves render him as yet uncapable . sect . viii . woe is me ! how many prisons do we passe ? so soon as ever this divine soul is insused into this flesh , it is a prisoner : neither can any more passe out of this skin , till this frame of nature be demolished : and now , as the soul of this embryon is instantly a prisoner to the body , so the body is also a prisoner in the womb , wherein it is formed : what darknesse , what closenesse , what uneasinesse , what nuisance is there in this dungeon of nature ? there he must lie in an uncouth posture , for his appointed month , till the native bonds being loosed , & the doors forced open , he shall be by an helpfull obstetrication drawn forth into the larger prison of the vvorld ; there indeed he hath elbow-room enough : but al that wide scope cannot free him from a true incarceratiō : who knows not that there are many differences , and latitudes of restraint ? a simeon may imprison and enchain himself in the compasse of a pillar , not allowing himself the ease of his whole dimensiōs ; peter may be lockt up in a larger jayle , betwixt his two leopards ( as that father terms thē ; ) s. paul may be two years allowed to be a prisoner in his own hired house , but under the guard of his keeper , and not vvithout his chain : there are those who upon hainous , and dangerous occasions , may be kept close under many locks ; there are prisoners at large , vvho have the liberty of the tower ; yet even these last , notwithstanding the allowance of spacious walks , & fresh gardens , are no other then acknowledged prisoners : such is my condition to the world , whē i am at my fullest liberty : it is true , that when i look back to the straitnesse of my first , and native prison , and compare it with the large extent of that wide world , into which i am brought , i may well with isaacs herds-men , say , rehoboth , for now , the lord hath made me room : but when i compare that world , wherein i am , with that whereto i aspire , and vvhich i know to be above , and look to enjoy ; i can see nothing here , but meer prison-vvals , and professe my life to be no other then a perpetuall durance . sect . ix . if varro said of old , that the world was no other then the great house of little man , i shall be bold to adde what kind of house it is ; it is no other then his prison , yea , his dungeon . far be it from me to disparage the glorious work of my omnipotent creator : i were not worthy to look upon this large , and glittering roof of heaven , nor to see the pleasant varieties of these earthly landskips , if i did not adore that infinite power , and wisdome which appears in this goodly , and immense fabricke ; and confesse the marvellous beauty of that majestick , and transcendent workmanship ; rather when i see the moon and the starres , which thou hast ordained , i say with the psalmist , lord what is man ? but , o god , it is no dishonour to thee , that though this be a fair house , yet thou hast one so much better then it , as a palace is beyond a jayle . this beauty may please , but that ravisheth my soul : here is light , but dim , and dusky , in respect of that inaccessible light , wherein thou dwellest : here is a glorious sun , that illumineth this inferiour world , but thou art the sun who enlightenest that world above : thou , to whom thy created sun is but a shadow . here we converse with beasts , or at the best , with men ; there with blessed soules , and heavenly angels : here some frivolous delights are intermixed with a thousand vexations ; there in thy presence is the fulnesse of joy : so then , let the sensuall heart mis-place his paradise here in the world , it shall not passe for other with me , then my prison : how can it ? why should it ? for what other terms doe i find here ? what blind light looks in here at these scant loopeholes of my soul ? yea , what darknesse of ignorance rather possesses me ? what bolts and shackles of heavy crosses doe i beare about me ? how am i fed here with the bread of afdiction ? how am i watched and beset with evill spirits ? how contumeliously traduced ? how disdainefully lookt upon ? how dragging the same chaine with the worst malefactors ? how disabled to all spirituall motions ? how restrained from that full liberty of injoying my home , and my god in it , which i daily expect in my dissolution ? when therefore , i am released from these walls , i am still imprisoned in larger , and so shall be till the lord of the spirits of al flesh ( who put me here ) shal set me free ; and all the daies of my appointed time wil i wait , til this my changing come . sect . x. you see then by this time , how little reason i have to be too much troubled with this imprisonment , or my friends for me ; but indeed , there are some sorts of prisoners , which neither you nor i can have tears enow to bewaile : and those especially of two kinds . the one , those that are too much affected with an outward bondage : the other , those that are no whit affected with a spirituall . in the first rank are they that sinke under the weight of their irons ; poore impotent soules , that groaning under the cruelty of a turkish thraldome , or a spanish inquisition , want faith to beare them out , against the impetuous violences of their tormentors : i sorrow for their suffering ; but for their fai●●●● more : could they see the gro●●● of glory , which the right● 〈◊〉 judge holds ready for their ●●ctorious patience , they 〈◊〉 not but contemne paine , 〈◊〉 all the pomp of death , and ●●●fesse that their light affliction ( which is but for 〈…〉 ) works for them a far more ●●●ceeding and eternall weight of glory : but alas , it is the weaknesse of their eyes , that they onely look at the things that are seen , close walls , heavy 〈◊〉 sharp scourges , merciless racks , and other dreadfull engines of torture , and see not the things that are not seen , the glorious reward of their victory , blessedness . had they had stephens eyes , they would have emulated his martyrdome ; surely whosoever shall but read the story of the mother and the seaven brothers in the maccabees , and that of the fourty armenian martyrs frozen to death , reported by gaudentius , and shall there see the fainting revolter dying uncomfortably in the bath , whiles the other thirty and nine ( together with their new converted keeper ) are crowned by an angell from heaven , cannot choose ( except he have nothing but ice in his bosome ) but find in himself a disposition emulous of their courage , and ambitious of their honour ; but alas , what ever our desires ; and purposes may be , it is not for every one to attain to the glory of martyrdome ; this is the highest pitch , that earthly saints are capable of : he must be more then a man , whom pain and death cannot remove from his holy resolutions , and especially , the lingering execution of both . it is well if an age can yeeld one , mole : in what terms shal i commemorate thee , o thou blessed confessor , the great example of invincible constancy , in these backsliding times , ( if at least thy rare perseverance be not more for wonder then imitation ) whom thirty yeares tedious durance in the inquisitory at rome , could not weary out of thy sincere profession of the evangelical truth ? all this while thou wert not allowed the speech , the sight of any , but thy persecutors : here was none to pity thee , none to exhort thee : if either force of perswasion , or proffers of favour , or threats of extremity , could have wrought thee for thy perversion , thou hadst not at last dyed ours . blessed be the god of all comfort , who having stood by thee , and made thee faithfull to the death , hath now given thee a crown of life and immortalitie ; and left thee a noble pattern of christian fortitude , so much more remarkable , as lesse frequently followed . whether i look into the former , or the present times i finde the world full of shrinking professors . amongst the first christians , persecution easily discovered four sorts of cowardly renegadoes ; the first , and worst , whom they justly styled idolaters , that yeelded to all the publike forms of worship to those false gods : the second , sacrificers , who condescended so far , as to some kind of immolation unto those fained deities , or , at least , to a tasting of those things which were thus offered : the third , incensers , such as ( with marcellinus himself ) came on so far , as to cast some grains of incense into the idols fire : the last were their libellaticks , such as privately by themselves , or by some allowed proxey , denyed the faith , yet with their mony bought out this ignominy , & sin of any publique act of idolatry . not to speak of those many thousands which fell down before solyman the second , and held up their finger to fignifie their conversion to his mahometisme , for ease of their taxations ; how many doe we hear of daily of all nations , and some ( which i shame and grieve to say ) of our own , who yeild to receive circumcision , and to renounce their saviour ? oh the lamentable condition of those distressed christians ▪ if constant to their professio they live in a perpetual purgatory of torment ; if revolting , they run into the danger of an everlasting damnation in hel ; even this gentle restraint puts me into the meditatiō of their insupportable durance ; why doe not all christian hearts bleed with the sense of their deplorable estate ? why is not our compassion heightned , according to the depth of their perill , and misery ? what are our bowels made of , if they yearn not at their unexpressible calamity ? ye rich merchants , under whose imployment many of these poor souls have thus unhappily miscarried , how can you blesse your selves in your bags , whiles you see the members of christ your saviour , thus torn from him , for want of a petty ransome ? ye eminent persons whom god hath advanced to power and greatness , how can you sleep quietly upon your pillows , whiles you think of the cold and hard lodgings , the hungry bellies , the naked and waled backs of miserable christians ? lastly , what fervent prayers should we all , that professe the dear name of christ , powre out unto the god of heaven for the strengthning of the faith and patience of these afflicted souls against the assaults of violence ? and for their happy and speedy deliverance out of their wofull captivity ? sect . xi . these prisoners are worthy of our deep compassion ; as those , who are too sensible of their own misery ; others there are , who are so much more worthy of greater pity , by how much they are lesse apprehensive of their need of it ; plausible prisoners under a spirituall tyranny ; whose very wils are so captived to the powers of darkness , that to choose they would be no other then bondmen ; pleasing themselves in those chains , whose weight is enough to sink their souls into hell ; such are they , who have yeelded themselves over to bee enthralled by any known sin ; no men under heaven doe so much applaud themselves in the conceit of their liberty ; none so great slaves as they ; if the very stoick philosophers had not enough evinced this truth , divinity should : indeed , the world is a worse kind of algier , full of miserable captives ; here lies one so fettered in lust , that he rots again ; there another , so laden with drunken excesse , that he can neither goe norstand , and in very deed is not his own man : here one so pinched with golden fetters , that he can neither eat , nor sleep ; nor at all enjoy himself : there , another so pined with envy , that he is forced to feed on his own heart : here , one so tormented with anger , that he is stark mad for the time ; and cares not how he mischieves himself in a furious desire to hurt others ; there , another , so racked with ambition , that he is stretched beyond his own length , and lives in the pain of a perpetuall self-extention . these , and all others of this kinde are most miserable prisoners , chained up for everlasting darknesse : so much more worthy of our pity , as they are lesse capable of their own : spend your compassion ( if you please ) upon these deplorable subjects ; but for me , wish me ( if you wil ) as free from any imputation of evill , as i was , and am from the thought of it ; wish me in your free champian , where i may have no hedge so much as to confine my eye : wish me happy in the society of so dear and and noble a friend ; but in the mean while , think of me no otherwise , then as a free prisoner , and yours thankfully devoted , in all faithfull observance , i. n. the remedy of discontentment . or , a treatise of contentation in whatsoever condition : fit for these sad and troubled times . by jos. hall d. d. and b. of n. phil. . ● 〈…〉 have learned in whatsoever estate i am , therewith to be content . . i know both how to be abased , and i know how to abound ; every where , and in all things i am instructed both to be full and to be hungry , both to abound and to want . london , printed by m. f. for nat. butter . . i have perused this treatise entituled [ the remedy of discontentment , ] and judging it to be very pious , profitable , and necessary for these sad and distracted times , i license it to be printed and published , and should much commend it to the christian reader , if the very name of the authour were not in it self sufficient without any further testimony . john dovv●am● . to the christian reader , grace and peace . what can be more seasonable , then when all the world is sick of discontentment , to give counsels and receits of contentation ? perhaps the patient will think it a time is chosen for physick , in the midst of a fit : but in this case we must doe as we may . i confesse , i had rather have stayed till the paroxys me were happily over , that so the humors being somewhat setled , i might hope for the more kindly operation of this wholsome medicine . but , partly my age and weaknesse , despairing to out-live the publique distemper ; and partly my judgement ( crossing the vulgar opinion for the season of some kinde of receits ) have ●●w 〈◊〉 〈◊〉 upon this safe , and 〈…〉 ●nscription : god is 〈…〉 that i wrote this 〈…〉 of mine own afflictions , ( the particulars whereof , it were unseasonable to trouble the world withall ) as one that meant to make my selfe my own patient , by enjoyning my self that course of remedies , that i prescribe to others ; and , as one , who by the powerfull working of gods spirit within me , labour to finde my heart framed to those holy dispositions which i wish and recommend to every christian soul : if there be no remedy but the worst of outward troubles must afflict us ; it shall be happy yet , if we may find inward peace in our bosomes : which shall be , if we can reconcile our selves to our offended god ; and calme our spirits to a meek undergoing of those sufferings , which the divine providence hath thought fit to measure forth unto us : this is the main drift of this ensuing labour . now the same god , who hath , in these blustring times , put into my heart these quiet thoughts of holy contentation , blesse them in every hand that shall receive them ; and make them effectuall to the good of every soul , that shall now , and hereafter entertain them ; that so their gracious proficiency may , in the day of the appearance of our lord jesus , adde to the joy of my account ; who am the unworthiest of the servants of god , and his church , j. n. the contents of the severall sections following . sect. i. the excellency of contentation ; and how it is to be had . pag. § ii. the contrariety of estates wherein it is to be exercised . § iii. who they are that know not how to want , and be abused . § iv. who they are that know how to want . § v. considerations leading to contentation ; and first the consideration of the ficklenesse of life , and of all earthly commodities ; honour , beautie , strength , &c. § vi. consideration of the unsatisfying condition of these worldly things . § vii . the danger of the too much estimation of these earthly comforts . § viii . the consideration of the divine providence , ordering , and over-ruling all events . § ix . the consideration of the worse condition of others . § x. the consideration of the inconveniences of great estates ; & therein first their cares . § xi . the danger of the distempers , both bodily , and spirituall , that follow great means , and the torment in parting with them . § xii . consideration of the benefits of poverty . § xiii . consideration of how little will suffice nature . § xiv . consideration of the inconveniences and miseries of discontentment . § xv. the gracious vicissitudes of gods favours and afflictions . § xvi . consid . of the great examples of contentation , both without , and within the church of god. § xvii . contentment in death it self . § xviii . the miseries and inconveniences of the continued conjunction of the soul and body . § xix . holy dispositions for contentment ; the first whereof , humility . § xx. . selfe-resignation . § xxi . . the true inward riches . § xxii . holy resolutions : and . that the present estate is best for us . § xxiii . . resolution to abate of our desires . § xxiv . . resolution , to inure our selves to digest smaller discontentments . § xxv . . resolution , to be frequent and fervent in prayer . § xxvi . the difficulty of knowing how to abound ; and the ill consequences of the not knowing it . contentation , in knowing how to want : where is set forth what it is to know how to want , and to be abased . how to be attained in respect of the adversities of life , where must be certain considerations , of the valuation of earthly things ; the transitoriness of life , honour , beautie , strength , pleasure . unsatisfying condition of them . danger of over-esteeming them . of divine providence over-ruling all events . of the worse condition of others . of the inconvenience of great estates . cares . danger of distemper bodily . spirituall . torment in parting . account . of the benefits of poverty . freedom from cares . fears of keeping . losing . of how little will suffice nature . of the miseries of discōtentment . of the vicissitude of favors and crosses . examples of cōtentation without within the church of god. dispositions . humility . self-resignation . true inward riches . resolutions . that our present condition is best for us . resol . to abate of our desires . resol . to digest smaller inconveniences . resol . to be frequent & fervent in prayer . of death itself . remedies against the terror of death . necessity & benefit of death . conscience of a well-led life . finall peace with god. efficacy of christs death applyed . comfortable expectation of certaine resurrection ; and an immediate vision of god. miseries & incōveniences of the cōtinued cōjunction of soul and body . defilement of sin originall . pronenesse to sin . difficulty of doing well . dulnesse of understāding . perpetuall conflicts . solicitude of cares . multiplicity of passiōs : retardation of glory . how to abound . the remedy of discontentment . sect . i. the excellency of contentation ; and how it is to be had . if there be any happinesse to be found upon earth , it is in that which we call contentation : this is a flower that growes not in every garden : the great doctor of the gentiles tels us that he had it ; i have learned ( saith hee ) in what estate soever i am , therewith to be content ; i know how to be abased , and i know how to abound : lo , he could not have taken out this lesson if he had not learn'd it ; and he could not have learnt it of any other then his master in heaven : what face soever philosophy may set upon it , all morality cannot reach it ; neither could his learned gamaliel , at whose feet he sate , have put this skill into him ; no , he learn'd it since he was a christian ; and now professeth it ; so as it appears , there is a divine art of contentation to be attained in the schoole of christ ; which whosoeeer hath learnt , hath taken a degree in heaven , and now knowes how to be happy both in want , and abundance . sect . ii. the contrariety of estates wherein contentation is to be exercised . the nature of man is extreamly querulous ; wee know not what we would have , and when we have it , we know not how to like it : we would be happy , yet we would not dye ; we would live long , yet wee would not bee old ; wee would be kept in order , yet we would not be chastised with affliction ; we are loath to work , yet are weary of doing nothing ; we have no list to stir , yet finde long sitting painfull ; we have no minde to leave our bed , yet finde it a kinde of sicknesse to lie long ; we would marry , but would not bee troubled with houshold cares ; when once we are maried , we wish we had kept single ; if therefore grace have so mastered nature in us , as to render us content with what ever condition , we have attain'd to no smal measure of perfection which way soever the winde blowes , the skilfull mariner knows how to turn his sailes to meet it ; the contrariety of estates to which wee lie open here , gives us different occasions for the exercise of contentation : i cannot blame their choice who desire a middle estate betwixt want and abundance , and to be free from those inconveniences which attend both extreames : wise solomon was of this diet ; give me neither poverty nor riches ; feed mee with the food of my meet allowance ; lo , he that had all , desired rather to have but enough : and if any estate can afford contentment in this life , surely this is it , in the judgement and experience of the wisest heathen . but forasmuch as this equall poise is hardly attainable by any man , & is more proper for our wishes , and speculation , then for our hopes , true wisdom must teach us so to compose our selves that we may be fit to entertain the discontentments , & dangers of those excesses , and effects , which we cannot but meet with in the course of our mortall life : and surely we shall finde that both extreams are enemies to this good temper of the soul : prosperity may discompose us , as well as an adverse condition ; the sunshine may be as troublesome to the traveller as the winde or rain ; neither know i whether is more hard to manage of the two ; a dejected estate , or a prosperous ; whether we may be more incommodated with a resty horse , or with a tired one : let us begin with that which nature is wont to think most difficult ; that contrary to the practice of learners , we may try to take out the hardest lesson first . let us therefore learne in the first place how to want . sect . iii. how many doe not know how to want . cold we teach men how not to want , we should have disciples enow ; every man seeks to have , & hates to lack : could we give an antidote against poverty , it would be too precious : and why can we not teach men even this lesson too ? the lord is my shepherd , saith david , therefore can i lack nothing ; and most sweetly elsewhere , o fear the lord ye that be his saints ; for they that fear him , lack nothing ; the lions do lack and suffer hunger ; but they which seek the lord shall want no manner of thing that is good : let god be true , and every man a lyer ; certainly , if we were not wanting to god in our fear of him , in our faithfull reliance upon him ; in our conscionable seeking of him , he whose the earth is , and the fulnesse of it , would not suffer our carefull endeavours to go weeping away : but if it so fall out that his most wise providence findes it better for us to be held short in our worldly estate , ( as it may be the great physitian sees it most for our health to be kept fasting ) it is no lesse worth our learning to know how to want ; for there is many an one that wants , but knows not how to want , and therefore his need makes him both offensive and miserable . there are those that are poor and proud ; one of the wise mans three abominations ; foolish laodiceans that bear themselves for rich , encreased with goods , and lacking nothing ; when they are no other then wretched , and miserable , and poor , and blinde , and naked ; these men know not how to want , their heart is too big for their purse ; and surely pride , though every where odious , yet doth no where so ill as in rags . there are those that are poor and envious ; looking with an evill eye upon the better fare of others ; as surely this vice dwels more cōmonly in cottages then in palaces . how displeasedly doth the begger look upon the larger almes of his neighbour ? grudging to another what ever fals besides himself , and misliking his own dole , because the next hath more ; whose eye with the discontented labourers is evill , because his master is good ; neither doe these men know how to want . there are those that want distrustfully ; measuring the mercifull provision of the almighty by the line of their own sense ; as the samaritan peer , when in the extremity of a present famine he heard the prophet foretell a sudden plenty ; behold , if the lord would make windows in heaven , might this thing be ? there are those that want impatiently ; repining at gods dealing with them , and making their own impotent anger guilty of a further addition to their misery ; as the distressed king of israel , in a desperate sense of that grievous dearth ; behold , this evill is of the lord , what should i wait on the lord any longer ? and those wretched ones , who when the fourth angell had poured out his phiall upon the sunne , being scorched with the extremity of the heat , blasphemed the god of heaven : in this kinde was that sinfull techinesse of jonah : when i see a poor worme that hath put it selfe out of the coole cell of the earth wherein it was lodged , and now being beaten upon by the sun-beames , lies wrigling upon the bare path , turning it self every way in vain , and not finding so much as the shade of a leafe to cover it ; i cannot but think of that fretting prophet ; when wanting the protection of his gourd he found himself scalded with that strong reflection ; and looking up wrathfully towards that sun from whom he smarted , could say to the god that made it , i do well to be angry , even to the death . lastly , there are those that are poor and dishonest even out of the very suggestion of their want ; it was the danger hereof that made agur the sonne of jakeh pray against penury ; lest i be poor , and steal ; and ( by forswearing it ) take the name of god in vain . sect . iv. who they are that know how to want . these and perhaps others do and must want , but in the mean time they do that which they know not how to do ; there is a skill in wanting which they have not ; those onely know how to want , that have learnt to frame their minde to their estate ; like to a skilfull musitian , that can let down his strings a peg lower when the tune requires it ; or like to some cunning spagirick , that can intend or remit the heat of his furnace according to occasion . those , who when they must be abased , can stoop submissely , like to a gentle reed , which when the winde blowes stiffe , yeilds every way ; those that in an humble obeysance can lay themselves low at the foot of the almighty , and put their mouth in the dust ; that can patiently put their necks under the yoak of the highest ; and can say with the prophet , truly this is my sorrow , and i must beare it ; those that can smile upon their afflictions , rejoycing in tribulation , singing in the gaole with paul and silas at midnight ; lastly , those that can improve misery to an advantage , being the richer for their want , bettered with evils , strengthened with infirmities ; and can truly say to the almighty , i know that of very faithfulnesse thou hast afflicted me ; never could they have come out so pure metall , if they had not passed under the hand of the refiner ; never had they proved so toward children , if they had not been beholden to the rod : these are they that know how to want , & to be abased ; and have effectually learned to be content with the meanest condition : to which happy temper that vvee may attain , there will be use of , . certaine considerations ; . certain dispositions ; and . certain resolutions ; these three shall be as the grounds , and rules of this our divine art of contentation . sect . v. the consideration of the ficklenesse of life , and all earthly commodities . the first consideration shall be of the just valuation of all these earthly things ; which doubtlesse is such , as that the wise christian cannot but set a low price upon them , in respect , first , of their transitorinesse ; secondly , of their insufficiency of satisfaction ; thirdly , the danger of their fruition . at the best , they are but glassie stuffe , which the finer it is , is so much more brittle ; yea , what other then those gay bubbles , which children are wont to raise from the mixed sope and spittle of their walnut-shell ; vvhich seem to represent pleasing colors , but in their flying up instantly vanish ? there is no remedy ; either they must leave us , or we must leave them . well may we say that of the psalmist , which campian vvas reported to have often in his mouth ; my soul is continually in my hands ; and who knows vvhether it will not expire in our next breathing ? how many have shut their eyes in an healthfull sleep , who have waked in another vvorld ? we give too large scope to our account , vvhiles we reckon seven years for a life ; a shorter time will serve ; vvhiles vve finde the revolution of lesse then halfe those years to have dispatched * five caesars , and five popes ; nay , who can assure himself of the next moment ? it is our great weakness , if we doe not look upon every day , as our last ; why should we think our selves in a better condition , then the chosen vessel , * who deeply protested to dye daily ? what a poor complaint was that of the great conquerour of the jews , titus vespasian , who putting his head out of his sick litter , querulously accused heaven , that he must dye , and had not deserved it ; when he might have found it guilt enough that he was a man ; and therefore by the very sentence of nature condemned , i know not whether to live , or dye . indeed , what can we cast our eyes upon , that doth not put us in minde of our frailty ? all our fellow-creatures dye for us , and by us : the day dyes into night ; the trees and all other plants of the earth suffer a kinde of autumnall mortality ; the face of that common mother of us all , doth at the least in winter , resemble death ; but if the angel of death ( as the jews term him ) shall respite , and reprieve us for the time ; alas ! how easily may we have over-lived our comforts ? if death doe not snatch us away from them , how many thousand means of casualties , of enemies , may snatch them away from us ? he that was the greatest man of all the sonnes of the east , within a few dayes became a spectacle and proverb of penury , which still sticks by him , and so shall doe to the worlds end , as poor as job . the rich plaine of jordan , which over-night was as the garden of the lord , is in the morning covered over with brimstone , and salt , and burning ; wilt thou cause thine eyes to flye upon that which is not ? saith wise solomon : for riches certainly make thēselves wings , they fly away as an eagle towards heaven : if wee have wings of desire to fly after them , they are nimbler of flight to outstrip us , and leave us no less miserable in their losse , then wee were eager in their pursuit . as for honour , what a meer shadow it is ? upon the least cloud interposed , it is gone , and leaves no mention where it was : the same sun sees haman adored in the persian court , like some earthly deity ; and like some base vermine waving upon his gibbet : doe we see the great , and glorious cleopatra , shining in the pompous majesty of egypt ? stay but a while , and ye shall see her in the dust , and her two children , whom shee proudly styled the sun , and the moon , driven like miserable captives before the chariot of their conquerour : man being in honour abideth not , saith the psalmist , he perisheth , but his greatnesse ( as more fraile then he ) is oftentimes dead and buried before him , and leaves him the surviving executor of his own shame . it was easie for the captive prince , to observe in the charet-wheel of his victor , that when one spoak rose up , another went down , and both these in so quick a motion , that it was scarce distinguished by the eye . well therefore may we say of honour , as ludovicus vives said of scholasticall divinity : cui fumus est pro fundamento : it is built upon smoak , how can it be kept from vanishing ? as for beauty , what is it , but a dash of natures tincture laid upon the skinne , which is soon washt off with a little sickness ? what but a fair blossome , that drops off , so soon as the fruit offers to succeed it ? what but a flower , vvhich vvith one hot sun gleam weltreth and fals ? hee that had the choice of a thousand faces , could say , favour is deceitfull , and beauty is vanity . lastly , for strength , and vigour of body , if it could bee maintained till our old age , alas , how soon is that upon us , ere we be aware ! how doth it then shrivell our flesh and loosen our sinews , and cripple our joynts ! milo , when he lookt upon his late brawny arms , and saw them now grow lanck and writhled , le ts fall teares , and bewraies more weaknesse of mind , then he had before bodily strength : but how often doth sicknesse prevent the debilitations of age ; pulling the strongest man upon his knees , and making him confesse , that youth , as well as childe-hood , is vanitie ? as for pleasure , it dies in the birth , and is not therefore worthy to come into this bill of mortality . doe we then upon sad consideration see and feel the manifest transitorinesse of life , riches , honour , beautie , strength , pleasure , and whatever else can bee deare and precious to us in this vvorld , and can vvee dote upon them so , as to be too much dejected vvith our parting from them ? our saviour bids us consider the lillies of the field ; and he that made both , tels us , that solomon in all his glory was not arrayed like one of these : surely , full well are they worth our considering . but if those beauties could bee as permanent , as they are glorious , how vvould they carry away our hearts with them ? now , their fading condition justly abates of their value ; would wee not smile at the weaknesse of that man , that should weep and howle , for the falling of this tulip , or that rose , abandoning all comfort for the losse of that , vvhich he knows must flourish but his moneth ? it is for children to cry for the falling of their house of cards , or the miscarriage of that painted gew-gaw , vvhich the next showre vvould have defaced . wise christians know hovv to apprize good things according to their continuance , and can therefore set their hearts onely upon the invisible comforts of a better life , as knowing that the things which are not seen , are eternall . sect . vi. consideration of the unsatisfying condition of all worldly things . but vvere these earthly things exempted from that ficklenesse , vvhich the god of nature hath condemned them unto , vvere they ( the very memory vvhereof perisheth with their satiety ) as lasting , as they are brittle , yet vvhat comfort could they yeeld for the soul to rest in ? alas ! their efficacy is too short to reach unto a true contentation ; yea , if the best of them vvere perpetuated unto us , upon the fairest conditions , that this earth can allow , hovv intolerable tedious would it prove in the fruition ? say that god were pleased to protract my life to the length of the age of the first founders of mankinde , and should ( in this state of body ) adde hundreds of years to the days of my pilgrimage : woe is me , how vveary should i be of my self , and of the world ? i , that now complain of the load of seventy one yeers , how should i be tyred out , ere i could arrive at the age of parre ? but before i could climb up to the third century of johannes de temporibus , hovv often should i call for death , not to take up , but to take off my burthen , and with it my self ? but if any , or all these earthly blessings could be freed from those grievances , wherewith they are commonly tempered , yet how little satisfaction could the soul finde in them ? what are these outward things , but very luggage , which may load our backs , but cannot lighten our hearts ? great , and vvise solomon , that had the full command of them all , cries out , vanity of vanities ; and a greater monarch then hee , shuts up the scene with , i have been all things , and am never the better : all these are of too narrow an extent , to fill the capacious soul of man ; the desires vvhereof are enlarged with enjoying , so as the more it hath , the lesse it is satisfyed , neither indeed can it bee otherwise ; the eye , and the eare , are but the purveyours for the heart , if therefore the eye be not satisfied with seeing , nor the ear with hearing , how shall the heart say , it is enough ? now , vvho vvould suffer himself to be too much disquieted vvith the losse of that , vvhich may vex him , but cannot content him ? we doe justly smile at the folly of that vain lord , of vvhom petrarch speakes , who vvhen an horse vvhich hee dearely loved , was sick , laid that steed of his , on a silken bed , vvith a vvrought pillovv under his head , and caused himselfe ( then afflicted vvith the gout ) to be carried on his servants shoulders to visit that dear patient ; and upon his decease , mourned solemnly for him , as if it had been his son. we have laught at the fashion of the girles of holland , vvho having made to themselves gay and large babies , and laid them in a curious cradle , fain them to sicken and dye , and celebrate their funerall vvith much passion : so fond are we , if having framed to our selves imaginary contentments here , in the world , vve give vvay to immoderate grief in their miscarriage . sect . vii . the danger of the love of these earthly comforts . neither are these earthlie comforts more defective in yeelding full satisfaction to the soul , then dangerous in their over-dear fruition : for too much delight in them , robs us of more solid contentments : the world is a cheating gamester , suffering us to win at the first , that at last he may goe away with all . our very table may be made our snare ; and those things vvhich should have been for our vvealth , may bee unto us an occasion of falling : leo the fourth emperour of constantinople , delighted extreamly in precious stones , with these he embellishes his crown , which being worn close to his temples , strikes such a cold into his head , that causeth his bane : yea , how many vvith the too much love of these outward things , have lost , not their lives onely , but their souls ? no man can be at once the favourite of god and the world ; as that father said truly : or as our saviour in fuller tearms , no man can serve two masters , god and mammon : shortly , the world may be a dangerous enemy , a sure friend it cannot bee . if therefore we shall like wise men , value things at their due prices , since we are convinced in our selves , that all these earthly comforts are so transitory in their nature , so unsatisfying in their use , and so dangerous in their enjoying , hovv little reason have we to be too much affected with forgoing them ? our bloud is dear to us , as that wherein our life is , yet if we finde that it is either infected , or distempered , vve doe willingly part vvith it in hope of better health : how much more , vvith those things , which are farther from us , and lesse concerning us ? sect . viii . consideration of the divine providence ordering all events . the second consideration is of that all-wise providence which ordereth all events both in heaven and earth , allotting to every creature his due proportion , so over-ruling all things to the best , that we could not want , if he knew it better for us to abound : this station he hath set us in , this measure he hath shared out to us , whose will is the rule of good ; what we have therefore , cannot but be best for us . the world is a large chesse-board , every man hath his place assigned him : one is a king , another a knight , another a pawn , and each hath his severall motion ; vvithout this variety , there could be no game played ; a skilfull player will not stirre one of these chips , but vvith intention of an advantage ; neither should any of his men either stand , or move , if in any other part of that checker , it might bee in more hope to win . there is no estate in this world vvhich can be universally good for all , one mans meat may be another mans medicine , and a third mans poyson ; a turk findes health and temper in that opium , vvhich would put one of us into our last sleep . should the plow-man be set to the gentlemans fare , this chicken , that partridge , or phesant , would ( as over-slight food ) bee too soon turned over , and leave his empty stomach to quarrell for stronger provision : beef is for his diet ; and if any sawce needs besides his hunger , garlick : every man hath , as a body , so a minde of his own ; vvhat one loves is abhorred of another ; the great house-keeper of the world knows how to fit every palate with that which either is , or should be agreeable to it , for salubrity , if not for pleasure : lay before a childe a knife , and a rod , and bid him take his choice , his hand will be straight upon that edge tool , especially , if it be a little guilded , and glittering ; but the parent knows the rod to be more safe for him , and more beneficiall : we are ill carvers for our selves , he that made us , knows what is fit for us , either for time , or measure ; without his providence not an hair can fall from our heads ; we would have bodily health , i cannot blame us ; what is the vvorld to us without it ? he whose wee are , knows sicknesse to bee for the health of the soul ; whether should we in true judgement desire ? we vvish to live , who can blame us ? life is sweet , but if our maker have ordained , that nothing but death can render us glorious , what madnesse is it to stick at the condition ? oh our grosse infidelity , if we doe not beleeve that great arbiter of the world , infinitely wise to know what is best for us , infinitely mercifull to vvill what hee knows best , infinitely powerfull to doe what he will ! and if we be thus perswaded , hovv can we , but in matter of good , say with blessed mary : behold thy servant , be it unto me according to thy word ; and in matter of evill , with good eli : it is the lord , let him doe what hee will ? sect . ix . consideration of the worse condition of others . in the third place , it will be requisite for us to cast our eyes upon the vvorse condition of others , perhaps better deserving then our selves ; for if we shall vvhine and complain of that weight , which others do run away chearfully withall , the fault vvill appear to be not in the heavinesse of the load , but in the weaknesse of the bearer : if i bee discontented vvith a mean dwelling , another man lives merrily in a low thatched cottage ; if i dislike my plain fare , the four captive children feed fair and fat vvith pulse and water : if i be plundred of my rich suits , i see a more chearfull heart under a russet coat , then great princes have under purple robes : if i doe gently languish upon my sick bed , i see others patient under the torments of the colick , or stone , or strangury : if i be clapt up within four wals , i hear petronius professe , he had rather be in prison with cato , then at liberty with caesar : i hear paul and silas sing like nightingales in their cages : am i sad , because i am childlesse ? i hear many a parent wish himself so : am i banished from my home ? i meet with many of vvhom the vvorld vvas not vvorthy , vvandring about in sheeps-skins , in goat-skins , in deserts , and in mountains , and in dens , and in caves of the earth : what am i that i should speed better then the miserablest of these patients ? what had they done , that they should fare worse then i ? if i have little , others have lesse ; if i feel pain , some others , torture ; if their sufferings be just , my forbearances are mercifull ; my provisions , to theirs , liberall : it is no ill counsell therefore , and not a little conducing to a contented want , that great persons should sometimes step aside into the homely cottages of the poor , and see their mean stuffe , course fare , hard lodgings , worthlesse utensils , miserable shifts ; and to compare it with their own delicate and nauseating superfluities : our great and learned king alfred was the better all his life after , for his hidden retirednesse in a poor neat-heards cabbin , where he was sheltred , and sometimes also chidden by that homely dame : neither vvas it an ill vvish of that vvise man , that all great princes might first have had some little taste , what it is to want , that so their own experience might render them more sensible of the complaints of others . man , though he be absolute in himself , and stand upon his own bottom , yet is he not a little wrought upon by examples , and comparisons with others ; for in them he sees what he is , or may be , since no events are so confined to some speciall subjects , as that they may not bee incident to other men . merits are a poor plea for any mans exemption , whiles our sinfull infirmities lay us all open to the rod of divine justice : and if these dispensations be meerly out of favour , why doe i rather grudge at a lesser misery , then blesse god for my freedome from a greater judgement ? those therefore that suffer more then i , have cause of more humbling , and i that suffer lesse then they , have cause of more thankfulnesse ; even mitigations of punishment are new mercies , so as others torments doe no other then heighten my obligations ; let me not therefore repine to be favourably miserable . sect . x. consideration of the inconveniences of great estates : and first of their cares , that they expose us to envy , and then macerate us with cares . the fourth consideration shall be of the inconveniences which doe oftentimes attend a fulnesse of estate ; such , and so many as may vvell make us sit down content with a little ; whereof , let the first be envy : a mischief not to be avoided of the great ; this shadow follows that body inseparably ; all the curs in the street are ready to fall upon that dogge that goes away with the bone ; and every man hath a cudgell to fling at a well-loaded tree ; whereas a mean condition is no eye-sore to any beholder ; low shrubs are not wont to bee stricken with lightning , but tall oaks and cedars feel their flames ; whiles david kept his fathers sheep at home , he might sing sweetly to his harp in the fields , without any disturbance : but when he once comes to the court , and findes applause , and greatnesse creep upon him , now emulation , despight and malice , dog him close at the heels wheresoever he goes : let him leave the court , and flee into the wildernesse , there these bloud-hounds follow him in hot suit ; let him run into the land of the philistims , there they finde him out , and chase him to ziklag ; and if at the last , he hath climbed up to his just throne , and there hopes to breath him after his tedious pursuit , even there he meets vvith more unquietnesse then in his desert , and notwithstanding all his royalty , at last cries out , lord remember david , and all his troubles : how many have wee known , whom their wealth hath betraid , and made innocent malefactors ? who might have slept securely upon a hard bolster , and in a poor estate out-lived both their judges , and accusers . besides , on even ground a fall may be harmlesse ; but he that fals from on high , cannot escape bruising : he therefore that can think the benefits of eminence can countervail the dangers which haunt greatness , let him affect to over-top others ; for me , let me rather be safely low , then high with perill . after others envy , the next attendant upon greatnesse is our own cares ; how doe these disquiet the beds , and sawce the tables of the wealthy ? breaking their sleeps , galling their sides , embittering their pleasures , shortning their days : how bitterly doe vve finde the holiest men complaining of those distractions , vvhich have attended their earthly promotions ? nazianzen cries out of them as no other then the bane of the soul ; and that other gregory , whom we are wont to call the last of the best bishops of rome , and the first of the bad , passionately bewails this clogge of his high preferment : i confesse , saith he , that whiles i am outwardly advanced , i am inwardly fallen lower ; this burdensome honour depresses me , and innumerable cares disquiet me on all sides ; my minde ( grown almost stupid with those temporall cares which are ever barking in mine ears ) is forced upon earthly things ; thus he : there are indeed cares which as they may be used , may help us on towards heaven ; such as melancthon owns to his camerarius ; my cares , saith he , send me to my prayers , and my prayers dispell my cares ; but those anxieties vvhich commonly wait upon greatnesse , distract the minde , and impair the body . it is an observation of the jewish doctors , that joseph the patriarch vvas of a shorter life then the rest of his brethren ; and they render this reason of it , for that his cares were as much greater , as his place was higher : it vvas not an unfit comparison of him , vvho resembled a coronet upon the temples , to a pail upon the head ; we have seen those , who have carried full and heavy vessels on the top of their heads , but then they have walked evenly , and erect under that load ; we never saw any that could dance under such a weight , if either they bend , or move vehemently , all their carriage is spilled : earthly greatness is a nice thing , & requires so much charinesse in the managing ; as the contentment of it cannot requite ; he is vvorthy of honey , that desires to lick it off from thorns ; for my part , i am of the minde of him who professed , not to care for those favours , that compelled him to lie waking . danger of distemper , both bodily and spirituall , that commonly follows great means : and torment in parting with them . in the next place , i see greatnesse not more pale , and worn vvith cares , then swoln up , and sickly with excesse ; too much oyle poured in , puts out the lamp , superfluity is guilty of a world of diseases , which the spare diet of poverty is free from ; how have vve seen great mens eies surfeited at that full table , whereof their palate could not taste , and they have risen discontentedly glutted with the sight of that , vvhich their stomach vvas uncapable to receive ; and vvhen , not giving so much law to nature , as to put over their gluttonous meal , ( their vvanton appetite charging them with a nevv variety of curious morsels , and lavish cups ) they finde themselves overtaken with feverous distempers , the physitian must succeed the cook ; and a second sicknesse must cure the first : but alas , these bodily indispositions are nothing to those spirituall evils , vvhich are incident into secular greatness . it is a true word of s. ambrose , seconded by common experience , that an high pitch of honour is seldome held up without sinne ; and s. jerome tels us , it vvas a common proverb in his time , that a rich man either is vvicked , or a vvicked mans heir : not , but that rich abraham may have a bosome for poor lazarus to rest in , and many great kings have been great saints in heaven , and there is still room for many more ; but that commonly great temptations follow great estates , and oftentimes overtake them ; neither is it for nothing , that riches are by our blessed saviour styled the mammon of iniquity , & wealth is by the holy apostle branded with deceitfulnesse ; such as cheat many millions of their souls . add unto these ( if you please ) the torment of parting with that pelf , and honour , vvhich hath so grosly bewitched us ; such as may well verifie that vvhich lucius long since wrote to the bishops of france , and spain , that one houres mischief makes us forget the pleasure of the greatest excesse . i marvell not at our english jew , of whom our story speaks , that would rather part with his teeth , then his bags : how many have wee knowne that have poured out their life together with their gold , as men that would not out-live their earthen god ; yea ( woe is mee ) how many soules have beene lost in the sinne of getting , and in the quarrell of leesing this thicke clay , as the prophet tearmes it ? but lastly , that which is yet the sorest of all the inconveniences , is the sadnesse of the reckoning , which must come in after these plentifull entertainments ; for there is none of all our cates here , but must be billed up ; and great accompts must have long audits : how hard a thing it is in this case , to have an omnia aequè ? in the failing whereof , how is the conscience affected ? i know not whether more tormented , or tormenting the miserable soul ; so as the great owner is but ( as witty bromiard compares him ) like a weary jade , which all the day long hath been labouring under the load of a great treasure ; and at night lies down with a galled back . by that time therefore wee have summed up all , and finde here envy , cares , sicknesses both of body and soul , torment in parting with , and more torment in reckoning for , these earthly greatnesses ; wee shall be convinced of sufficient reason to be well apaid with their want . sect . xii . consideration of the benefits of poverty . let the fifth consideration be , the benefit of poverty ; such , and so great , as are enough to make us in love with having nothing . for first , vvhat an advantage is it , to be free from those gnawing cares , which ( like tityus his vulture ) feed upon the heart of the great ? here is a man that sleeps ( aethiopian-like ) with his doores open ; no dangers threaten him , no feares break his rest ; hee starts not out of his bed at midnight , and cries theeves , he feels no rack of ambitious thoughts , he frets not at the disappointment of his false hopes , hee cracks not his brain with hazardous plots , he mis-doubts no undermining of emulous rivals , no traps of hollow friendship , but lives securely in his homely cottage , quietly enjoying such provision , as nature , and honest industry furnish him withall ; for his drinke , the neighbour spring saves him the charge of his excise ; and when his better earnings have fraught his trencher with a warm , and pleasing morsell , and his cup with a stronger liquor , hovv chearfully is he affected with that happy variety ; and in the strength of it digests many of his thinner meals ? meals usually sawced with an healthfull hunger , wherein no uncocted crudities oppresse nature , and cherish disease : here are no gouts , no dropsies , no hypochondriack passions , no convulsive fits , no distempers of surfeits , but a clear , and wholesome vigor of body , and an easie putting over the light tasks of digestion , to the constant advantage of health . and as for outward dangers , what an happy immunity doth commonly blesse the poore man ? how can he fear to fall , that lies flat upon the ground ? the great pope , boniface the seventh , vvhen hee saw many stately buildings ruined vvith earthquakes , is glad to raise him a little cabin of boards in the midst of a meadovv , and there findes it safest to shelter his triple crown . when great men hoist their top-sail , and launch forth into the deep , having that large clew which they spread , expos'd to all windes , and weathers , the poor man sails close by the shore ; and when hee foresees a storme to threaten him , puts in to the next creek ; and wears out in a quiet security that tempest , wherein he sees prouder vessels miserably tost , and at last , fatally wracked . this man is free from the perill of spightfull machinations ; no man whets his axe to cut down a shrub , it is the large timber of the world that hath cause to fear hewing : neither is he lesse free inwardly from the galling stroaks of a self-accusing conscience ; here is no remurmuring of the heart for guilty subornations , no checks for the secret contrivances of publique villanies ; no heart-breaking for the failings of bloudy designes ; or late remorse for their successe ; but quiet , & harmlesse thoughts of seasonable frugality , of honest recreation , with an un-interrupted freedome of recourse to heaven . and if at any time , by either hostile , or casuall means , he be berest of his little , he smiles in the face of a theef ; and is no whit astonished to see his thatch on a flame , as knowing how easie a supply will repair his losse . and when he shall come to his last close , his heart is not so glewed to the world , that he should be loth to part ; his soul is not tyed up in bags , but flies out freely to her everlasting rest . oh the secret vertue and happinesse of poverty ; which none but the right disposed minde knows how to value ▪ it was not for nothing that so many great saints have embraced it , rather then the rich proffers of the vvorld ; that so many great princes have exchanged their thrones for quiet cels ; who so cannot be thankful for a little , upon these conditions , i wish he may be punished with abundance . sect . xiii . considering how little will suffice nature . neither will it a little avail to the furtherance of our contentation , to consider how little will suffice nature , and that all the rest is but matter of opinion : it is the apostles charge , having food and raiment , let us be therewith content : indeed what use is there of more , then what may nourish us within , and cover us without ? if that be wholsome , and agreeable to our bodily disposition , whether it be fine , or course , nature passes not ; it is meerly will that is guilty of this wanton and fastidious choice ; it is fit that civilitie should make difference of clothings ; and that vveaknesse of body , or eminence of estate should make differences of diets ; else , why not russet as well as scarlet ? beef , as phesant ? the grashopper feeds on dew , the chameleon on air , what care they for other viands ? our books tell us , that those anachorets of old , that went aside into wildernesses , and sustained themselves with the most spare diet , such as those deserts could afford , out-lived the date of other mens lives , in whom nature is commonly stifled with a gluttonous variety : how strong , and vigorous above their neighbour grecians , were the lacedemonians held of old ? who by the ordinance of their law-giver , held themselves to their black broth , which , when dionysius would needs taste of , his cook truly told him , that if he would relish that fare , he must exercise strongly , as they did , and wash in eurotas : who knows not that our island doth not afford more able bodies , then they that eat , and drink oats ? and whom have wee seene more healthfull and active , then the children of poor men , trayned up hardly in their cottages with fare as little , as course ? doe i see a poor indian husbanding one tree to all his houshold uses ; finding in that one plant , timber , thatch , meat , medicine , wine , honey , oyle , sawce , drink , utensils , ships , cables , sayles ? and doe i rove over all the latitude of nature for contentment ? our appetite is truly unreasonable , neither will know any bounds : we begin with necessaries , as pliny justly observes , and from thence we rise to excesse , punishing our selves with our owne wilde desires ; whereas , if wee were wise , we might finde mediocrity an ease . either extream is a like deadly ; he that over-afflicts his body , kils a subject ; he that pampers it , nourishes an enemy . too much abstinence turns vice , and too much ingurgitation is one of the seven , and at once destroys both nature and grace . the best measure of having or desiring , is not what we would , but what we ought : neither is he rich that hath much ; but he that desires not much : a discreet frugality is fittest to moderate both our wishes , and expences ; which if we want , wee prove dangerously prodigall in both ; if we have , we doe happily improve our stock to the advantage of our selves , and others . sect . xiv . considering the inconveniences , and miseries of discontentment . the next inducement to contentation , shall be the serious consideration of the miserable inconveniences of the contrary disposition ; discontentment is a mixture of anger , and of grief ; both which are wont to raise up fearfull tempests in the soul ; hee teareth himself in his anger , saith bildad , concerning that mirrour of patience ; and the sorrow of the world worketh death , saith the chosen vessell : so as the malecontent , whether he be angry or sad , mischieves himself both ways ; there cannot be a truer word then that of wise solomon , anger resteth in the bosome of fools ; what can be more foolish then for a man , because he thinks god hath made him miserable by crosses , to make himself more miserable by his own distempers ? if the clay had sense , what a mad thing were it for it to struggle with the potter ? and if a man wil spurn against strong iron-pikes , what can he hope to carry away but wounds ? how witless a thing it is for a man to torment himself with the thoughts of those evils , that are past all remedy ? what wise beholder would not have smiled with pity and scorn , to have seen great augustus ; after the defeat of some choice troops , to knock his head against the wall , and to hear him passionately cry out ; o varus , restore me my lost legions ? who would not have been angry with that cholerick prophet to hear him so furiously contest with his maker for a withered gourd ? what an affliction was it to good jacob ( more then the sterility of a beloved wife ) to hear rachel say ; give mee children , or else i die ? yea , how ill did it sound in the mouth of the father of the faithfull ; lord god , what wilt thou give mee , seeing i goe childelesse ? yet thus froward and techy is nature in the best ; if we may not have all we would have , all that we have is nothing ; if wee bee not perfectly humoured , we are wilfully unthankfull ; all israel is nothing worth to ahab , if he may not have one poor vineyard : how must this needs irritate a munificent god , to see his bounty contemned out of a childish pettishnesse ? how can he forbeare to take away from us his sleighted mercies ? how can he hold his hand from plaguing so ingratefull disrespects of his favours ? as for that other passion of grief , what wofull work doth it make in ungoverned mindes ? how many have we knowne , that out of thought for unrecoverable losses , have lost themselves ? how many have runne from their wits ? how many from their lives ? yea , how many , that out of an impatience to stay the leisure of vengeance , have made their own hands , their hasty executioners ? and even where this extremity prevails not ; look about , and yee shall see men that are not able matches to their passions , wofully macerating thēselves with their own thoughts , wearing out their tedious dayes upon the rack of their own hearts ; and making good that observation of the wise man ; by the sorrow of the heart , the spirit is broken . now all these mischiefs might have been happily prevented by a meek yeeldance of our selves to the hands of an all-wise , and an all-mercifull god , and by an humble composure of our affections to a quiet suffering ; it is the power of patience to calm the heart in the most blustering trials ; and when the vessell is most tossed , yet to secure the fraight : this , if it doe not abate of our burden , yet it addes to our strength , and wins the father of mercies both to pity , and retribution . whereas murmuring israelites can never be free from judgements ; and it is a dreadfull word that god speaketh of that chosen nation ; mine heritage is unto me as a lion in the forest ; it , still , yelleth against me , therefore have i hated it ; a childe that struggles under the rod , justly doubles his stripes , and an unruly malefactor drawes on , besides death , tortures . sect . xv. consid . the vicissitudes of favours and afflictions . furthermore , it is a main help towards contentation , to consider the gracious vicissitudes of gods dealing with us : how he intermixes favours with his crosses ; tempering our much honey , with some little gall ; the best of us are but shrewd children , yet he chides us not always , saith the psalmist : hee smiles often , for one frown ; and why should wee not take one with another ? it was the answer wherewith that admirable pattern of patience stopped the querulous mouth of his tempting wife ; what ? shall we receive good at the hand of god , and shall we not receive evill ? it was a memorable example which came lately to my knowledge of a worthy christian , who had lived to his middle age in much health , and prosperity , and was now for his two last years miserably afflicted with the strangury ; who in the midst of his torments could say , oh my lord god , how gracious hast thou been unto me ! thou hast given me eight and forty years of health , and now but two years of pain ; thou mighte●t have caused me to lie in this torture all the days of my life ; and now thou hast caried mee comfortably through the rest , and hast mercifully taken up with this last parcell of my torment ; blessed be thy name for thy mercy in forbearing me , and for thy justice in afflicting mee . to be thankfull for present blessings is but ordinary , but to be so thankfull for mercies past , that the memory of them should be able to put over the sense of present miseries , is an high improvement of grace . the very heathens by the light of nature and their own experience , could observe this interchange of gods proceedings ; and made some kinde of use of them accordingly : camillus , after he had upon tenne years siege , taken the rich city veios , prayd that some mis-hap might befall himself and rome to temper so great an happines ; when one would have thought the prize would not countervail the labour , and the losse of time and bloud ; and alexander the great , when report was made to him of many notable victories , atchieved by his armies , could say ; o jupiter , mixe some mis-fortune with these happy news : lo , these men could tell that it is neither fit , nor safe for great blessings to walk alone , but that they must be attended with their pages , afflictions ; why should not we christians expect them with patience , and thanks ? they say , thunder and lightning hurts not , if it be mixed with rain . in those hot countries , which lie under the sealding zone , when the first showres fall after a long drought , it is held dangerous to walk suddenly abroad ; for that the earth so moistned sends up unwholsome steams ; but in those parts where the rain and sun-shine are usually interchanged , it is most pleasant to take the air of the earth newly refreshed with kindly showres ; neither is it otherwise in the course of our lives ; this medley of good and evill conduces not a little to the health of our soules : one of them must serve to temper the other ; and both of them to keep the heart in order . were our afflictions long , and our comforts rare and short , we had yet reason to be thankfull ; the least is more then god ows us : but now , when if heavinesse endure for a night , joy commeth in the morning , and dwels with us , so , that some fits of sorrow are recompensed with many moneths of joy ; how should our hearts overflow with thankfulnesse , and easily digest small grievances , out of the comfortable sense of larger blessings ? but if we shall cast up our eies to heaven , and there behold the glorious remuneration of our sufferings , how shall we contemn the worst that earth can doe unto us ? there , there is glory enough to make us a thousand times more then amends for all that we are capable to endure ; yea , if this earth were hell , and men devils , they could not inflict upon us those torments , which might hold any equality with the glory which shall be revealed ; and even of the worst of them we must say with the blessed apostle ; our light affliction which is but for a moment , worketh for us a far more exceeding , eternall weight of glory : when the blessed proto-martyr stephen had sted fastly fixed his eies on heaven , and ( that curtain being drawn ) had seen the heavens opened , and therein the glory of god , and jesus standing on the right hand of god ; doe we think he cared ought for the sparkling eies , and gnashed teeth , and killing stones of the enraged multitude ? oh poor impotent jews , how far was that divine soul above the reach of your malice ? how did he triumph over your cruelty ? how did he by his happy evolation make all those stones precious ? sect . xvi . consid . the examples of contentation , both without , and within the church of god. lastly , it cannot but be a powerfull motive unto contentation , that we lay before us the notable examples of men , whether worse , or better then our selves , that have been eminent in the practice of this vertue ; men , that out of the meer strength of morality , have run away with loss●s , and poverty as a light burden ; that out of their free choice have fallen upon those condition , which we are ready to f●ar , and shrinke from : what a shame is it for christians to bee out-stripped herein by very pagans ? if we look upon the ancient philosophers ; their low valuation of these outward things , and their willing abdication of those comforts , wherewith others vvere too much affected , made them admired of the multitude ; here doe dsee a cynick housed in his tub , scorning all wealth and state ; and making still even with his virtuals , and the day ; who , when he was invited to supper to one of alexanders great lords , could say ; i had rather lick salt at athens , then feast with craterus : here i meet with him , whom their oracle styled the wisest of men , walking bare-foot in a patcht thred-bare cloak , contemning honors , and all earthly things ; and when that garment would hang no longer on his back , i can hear him say , i would have bought a cloak , if i had had mony ; after which vvord , saith soneca , whosoever offered to give , came too late ; apollododonus , amongst the rest , sends him a rich mantle towards his end , and is resused ; with what patience doth this man bear the loud scoldings of his xantippe ? making no other of them , then the creaking of a cart-wheel : with what brave resolution doth he repell the proffers of archelaus , telling him how cheap the market afforded meal at athens , and the fountains water ? here i meet with a zeno , formerly rich in his traffique for purple , now impoverisht by an ill sea-voyage , and can hear him say , i sailed best when i ship-wrackt : here i see an aristippus drowning his gold in the sea , that it might not drown him : here i can hear a democritus , or cleanthes , when hee was asked how a man should be rich , answer ; if he be poor in desires . what should i speak of those indian sophists , that took their name from their nakednesse ; whom we hear to say ; the sky is our house , and the earth our bed ; we care not for gold , we contemn death : one of them can tell onesicritus ; as the mother is to the childe , so is the earth to mee ; the mother gives milk to her infant ; so doth the earth yeeld all necessaries to mee ; and when gold was offered to him , by that great conquerour ; perswade ( said he ) if thou canst , these birds to take thy silver and gold , that they may sing the sweeter ; and if thou canst not doe that , wouldst thou have me worse then them ? adding moreover in a strong discourse ; naturall hunger , when we have taken food , ceaseth ; and if the minde of man did also naturally desire gold , so soon as he hath received that which he wished , the desire and appetite of it would presently cease ; but so far is it from this society , that the more it hath , the more it doth , without any intermission , long for more ; because this desire proceeds not from any motion of nature , but onely out of the wantonnesse of mans own will , to which no bounds can bee set . blush , o christian soul , ( whosoever thou art , that readest these lines ) to hear such words falling from heathen lips , when thou seest those that professe godlinesse , dote upon these worthlesse metals , and transported with the affectation and cares of those earthly provisions . if from these patterns of men that should be below our selves , we look up to the more noble precedents of prophets and apostles ; lo , there we finde elijah fed by ravens ; elisha boarding with his poor sareptan hostesse ; an hundred prophets fed by fifty in a cave , with bread and water ; the sons of the prophets for the enlarging of their over-strait lodgings , hard at work ; they are their owne carpenters , but their tools are borrowed ; there we shall find a few barley loaves , and little fishes , the houshold provision of our saviours train : yea , there we finde the most glorious apostle , the great doctor of the gentiles , employing his hands to feed his belly ; busily stiching of skins for his tent-work ; yea , what doe we look at any or all of these , when we see the son of god , the god of all the world , in the form of a servant ? not a cratch to cradle him in , not a grave to bury him in , was his own ; and he that could command heaven and earth , can say , the foxes have holes , the birds have nests , but the son of man hath not where to lay his head . who now can complain of want , when he hears his lord , and saviour but thus provided for ? he could have brought down with him a celestiall house , and have pitcht it here below , too glorious for earthen eies to have lookt upon : hee could have commanded all the precious things that lie shrowded in the bowels of the earth , to have made up a majesticall palace for him , to the dazling of the eies of all beholders ; he could have taken up the stateliest court that any earthly monarch possessed , for his peculiar habitation : but his greatnesse was spirituall and heavenly ; and he that owned all would have nothing , that he might sanctifie want unto us ; and that he might teach us by his blessed example , to sit down contented with any thing , with nothing . by that time therefore wee have laid all these things together , and have seriously considered of the mean valuation of all these earthly things , for their transitorinesse , unsatisfaction , danger ; of the over-ruling providence of the almighty , who most wisely , justly , mercifully disposeth of us and all events that befall us ; of the worse condition of many thousand others ; of the great inconveniences that attend great and full estates ; of the secret benefits of poverty ; of the smalnesse of that pittance that may suffice nature ; of the miseries that wait upon discontentment ; of the mercifull vicissitudes of favours , wherewith god pleaseth to interchange our sufferings ; and lastly , the great examples of those , as well without , as vvithin the bosome of the church , that have gone before us , and led us the way to contentation : our judgement cannot chuse but be sufficiently convinced , that there is abundant reason to vvin our hearts to a quiet and contented entertainment of want , and all other outward afflictions . sect . xvii . of contentment in death it selfe . but all these intervenient miseries are sleight in comparison of the last , and utmost of evils , death ; many a one graples chearfully with these triviall afflictions , who yet looks pale , and trembles at the king of fear : his very name hath terrour in it , but his lookes more : the courageous champion of christ , the blessed apostle ; and with him , every faithfull soul , makes his challenge universall , to whatsoever estate he is in ; to the estate of death , therefore , no lesse then the afflictive incidence of life : when therefore this gastly giant shall stalk forth , and bid defiance to the whole host of israel ; and when the timorous unbeleevers shall run away at the sight of him , and endeavour to hide their heads from his presence ; the good soul armed , not with the unmeet and cumbersome harmnesse of flesh and bloud , but with the sure ( though invisible ) armour of god , dares come forth to meet him , and in the name of the lord of hosts , both bids him battle and foils him in the combat ; and now having laid him on the ground , can triumphingly say , o death , where is thy sting ? o grave , where is thy victory ? five smooth pebles there are , which if we carry in our scrip , we shall be able to quell , not onely the power of death , but the terror too . whereof the first is a sure apprehension of both the unavoidable necessary , and certain benefit of death : a necessity , grounded upon the just and eternall decree of heaven : it is appointed to all men once to die ; and what a madnesse were it for a man to think of an exemption from the common condition of mankind ? mortality is , as it were , essential to our nature ; neither could wee have had our souls but upon the tearms of a re-delivery , when they shall be called for ; if the holiest saints , or the greatest monarchs sped otherwise , wee might have some colour of repining : now , grieve if thou wilt , that thou art a man ; grieve not , that being man thou must die . neither is the benefit inferiour to the necessity ; lo here the remedy of all our cares , the physick for all our maladies , the rescue from all our feares and dangers , earnestly sued for by the painfull , dearly welcome to the distressed : yea , lo here the cherub that keeps the gate of paradise ; there is no entrance but under his hand ; in vain do we hope to passe to the glory of heaven , any other way then through the gates of death . the second is the conscience of a well-led life ; guiltinesse vvill make any man fowardly , unable to looke danger in the face , much more death ; whereas the innocent is bold as a lion : what a difference therefore there is betwixt a martyr , and a malefactor ? this latter knows he hath done ill , and therefore if he can take his death but patiently , it is well ; the former knows he hath done well , and therefore takes his death not patiently onely , but chearfully . but because no mortall man can have so innocently led his life , but that he shall have passed many offences against his most holy , and righteous god ; here must be , thirdly , a finall peace firmly made betwixt god and the soul . two powerfull agents must mediate in it ; a lively faith , and a serious repentance ; for those sins can never appear against us , that are washed off with our tears ; and being justified by faith we have peace with god , through our lord jesus christ . now , if we have made the judge our friend , what can the sergeant doe ? the fourth is the power , and efficacy of christs death applyed to the soul : wherefore dyed he , but that we might live ? wherefore would he , who is the lord of life , die , but to sanctifie , season , and sweeten death to us ? who would goe any other way then his saviour went before him ? who can fear that enemy , whom his redeemer hath conquered for him ? who can run away from that serpent , whose sting is pulled out ? oh death , my saviour hath been thy death , and therefore thou canst not be mine . the fifth is , the comfortable expectation , and assurance of a certain resurrection , and an immediate glory : i doe but lay me down to my rest , i shall sleep quietly , and rise gloriously : my soul , in the mean time , no sooner leaves my body , then it enjoys god ; it did lately through my bodily eyes see my sad friends , that bade me farewell with their tears ; now it hath the blisse-making vision of god : i am no sooner lanched forth , then i am at the haven , where i would be ; here is that which were able to make amends for a thousand deaths ; a glory , infinite , eternall , incomprehensible . this spirituall ammunition shall sufficiently furnish the soul for her encounter with her last enemy ; so as she shall not only endure , but long for this combat ; and say with the chosen vessell , i desire to depart , and to be with christ . sect . xviii . the miseries and inconveniences of the continued conjunction of the soul and body . now for that long conversation causeth entirenesse , and the parting of old friends and partners ( such the soul and body are ) cannot but be grievous , although there were no actuall pain in the dissolution : it will be requisite for us , seriously to consider the state of this conjunction ; and to enquire what good offices the one of them doth to the other , in their continued union , for which they should be so loth to part : and here wee shall finde that those two , however united to make up one person , yet ( as it fals out in crosse matches ) they are in continuall domestique jars one with the other , and entertain a secret familiar kind of hostility betwixt themselves ; for the flesh lusteth against the spirit , and the spirit against the flesh , and these are contrary the one to the other . one says well , that if the body should implead the soul , it might bring many foul impeachments against it ; and sue it for many great injuries done to that earthly part : and the soul again hath no fewer quarrels against the body : betwixt them both there are many brawls , no agreement . our schools have reckoned up therefore eight main incommodities , which the soul hath cause to complain of in her conjunction with the body : whereof the first is the defilement of originall sinne , wherewith the soul is not tainted as it proceeds , alone , from the pure hands of its creator , but as it makes up a part of a son of adam , who brought this guilt upon humano nature ; so as now this composition , which we call man , is corrupt : who can bring a clean thing out of that which is unclean ? saith job . the second is a pronenesse to sinne , which , but by the meeting of these partners , had never been ; the soul , if single , would have been innocent ; thus matched , what evill is it not apt to entertain ? an ill consort is enough to poyson the best disposition . the difficulty of doing well is the third ; for how averse are we by this conjunction from any thing that is good ? this clog hinders us from walking roundly in the ways of god : the good that i would doe , i doe not , saith the chosen vessell . the fourth is the dulnesse of our understanding , and the dimnesse of our mentall eies , especially in the things pertaining unto god ; which now we are forced to behold through the vail of flesh : if therefore we mis-know , the fault is in the mean , through which we doe imperfectly discover them . the fift is a perpetuall impugnation , and self-conflict , either part labouring to oppose and vanquish the other . this field is fought in every mans bosome , without any possibility of peace , or truce , till the last moment of dissolution . the sixt is the racking solicitude of cares , which continually distract the soul , not suffering it to rest at ease , whiles it carries this flesh about it . the seventh is the multiplicity of passions which daily bluster within us , and raise up continuall tempests in our lives , disquieting our peace , & threatning our ruine . the eight is the retardation of our glory ; for flesh and bloud cannot inherit the kingdome of god ; wee must lay down our load if we would enter into heaven : the seed cannot fructifie unlesse it die . i cannot blame nature if it could wish not to be unclothed , but to be clothed upon : but so hath the eternall wisdome ordered , that we should first lay down , ere we can take up ; and be devested of earth , ere we can partake of heaven . now then , sith so many and great discommodities doe so unavoidably accompany this match of soul and body , and all of them cease instantly in the act of their dissolution ; what reason have we to be too deeply affected with their parting ? yea , how should we rather rejoyce that the houre is come , wherein we shall be quit both of the guilt and temptations of sinne ; wherein the clogge shall bee taken away from our heels , and the vail from our eies ; wherein no intestine wars shall threaten us , no cares shall disquiet us , no passions shall torment us ; and lastly , wherein we may take the free possession of that glory , which we have hitherto lookt at only afar off from the top of our pisgah ? sect . xix . holy dispositions for contentment : and first , humility . hitherto , we have dwelt in those powerfull considerations which may work us to a quiet contentment with whatsoever adverse estate , whether of life or death ; after which , we addresse our selves to those meet dispositions , which shall render us fully capable of this blessed contentation ; and shall make all these considerations effectuall to that happy purpose . whereof the first is true humility , under-valuing our selves , & setting an high rate upon every mercy that we receive ; for , if a man have attained unto this , that he thinks every thing too good for him , and self lesse then the least blessing , and worthy of the heaviest judgement ; he cannot but sit down thankfull for small favours , and meekly content with mean afflictions : as contrarily , the proud man stands upon points with his maker , makes god his debter ; looks disdainfully at small blessings ; as if he said , what , no more ? and looks angerly at the least crosses ; as if he said , why thus much ? the father of the faithfull hath practically taught us this lesson of humility , who comes to god with dust and ashes in his mouth : and the jewish doctors tell us truly , that in every disciple of abraham , there must be three things : a good eye , a meek spirit , and an humble soul ; his grandchilde jacob , the father of every true israelite , had well taken it out ; whiles he can say to his god , i am not worthy of the least of all the mercies , and of all the truth which thou hast shewed unto thy servant : and indeed , in whomsoever it be , the best measure of grace is humility ; for the more grace still , the greater humility ; and no humility , no grace : solomon observed of old ; and saint james took it from him , that god resisteth the proud , and giveth grace to the humble ; so as he that is not humble , is not so much as capable of grace ; and he that is truly humble , is a fit subject for all graces , and amongst the rest , for the grace of contentation : give me a man therefore , that is vile in his own eies , that is sensible of his own wretchednesse , that knows what it is to sin , and what belongs to that sin whereof he is guilty ; this man shall think it a mercy that he is any where out of hell ; shall account all the evils that he is free from , so many new favors ; shall reckon easie corrections amongst his blessings ; and shall esteem any blessing infinitely obliging . whereas contrarily , the proud begger is ready to throw gods alms at his head , and swels at every lash , that he receives from the divine hand . not without great cause , therefore , doth the royall preacher oppose the patient in spirit , to the proud in spirit ; for the proud man can no more bee patient , then the patient can be discontent with whatsoever hand of his god. every toy puts the proud man beside his patience ; if but a flie be found in pharaohs cup , he is straight in rage , ( as the jewish tradition lays the quarrell ) and sends his butler into durance : and if the emperour doe but mistake the stirrup of our countreyman pope adrian , he shall dance attendance for his crown : if a mardochee doe but fail of a courtesie to haman , all jewes must bleed to death ; and how unquiet are our vain dames , if this curle be not set right , or or that pinne mis-placed ? but the meek spirit is incurious ; and so throughly subacted , that he takes his load from god ( as the camel from his master ) upon his knees : and for men , if they compell him to goe one mile , he goes twain ; if they smite him on the right cheek , hee turns the other ; if they sue away his coat , he parts with his cloak also . heraclius the emperour , when hee was about to passe through the golden gate , and to ride in royall state through the streets of jerusalem , being put in minde by zacharias the bishop there , of the humble and dejected fashion wherein his saviour walked through those streets , towards his passion , strips off his rich robes , lays aside his crown , & with bare head & bare feet , submissely paces the same way that his redeemer had caried his crosse towards his golgotha : every true christian is ready to tread in the deep steps of his saviour , as well knowing that if hee should descend to the gates of death , of the grave , of hell , he cannot bee so humbled , as the son of god was for him : and indeed , this , and this alone , is the true way to glory ; he that is truth it self , hath told us , that he who humbles himself shall be exalted ; and wise solomon , before honour is humility . the fuller treads upon that cloth which he means to whiten : and he that would see the starres by day , must not climbe up into some high mountain , but must descend to the lower cels of the earth . shortly , whosoever would raise up a firm building of contentation , must bee sure to lay the foundation in humility . sect . xx. of a faithfull selfe-resignation . secondly , to make up a true contentment with the most adverse estate , there is required a faithfull selfe-resignation into the hands of that god , whose wee are ; who , as he hath more right in us , then our selves , so he best knows what to doe with us : how graciously hath his mercy invited us to our own ease ? bee carefull ( saith he ) for nothing ; but in every thing by prayer , and supplication , with thanksgiving , let your requests bee made known unto god : we are naturally apt in our necessities to have recourse to greater powers then our own ; even where we have no engagement of their help ; how much more should we cast our selves upon the almighty , when he not onely allows , but solicits our reliance upon him ? it was a question that might have befitted the mouth of the best christian , which fell from socrates , since god himselfe is carefull for thee , why art thou solicitous for thy selfe ? if evils were let loose upon us , so as it were possible for us to suffer any thing that god were not aware of , we might have just cause to sink under adversities ; but now , that we know every dram of our affliction is weighed out to us , by that all-wise , and all-mercifull providence ; oh our infidelity , if we doe make scruple of taking in the most bitter dose ! here then is the right use of that main duty of christianity , to live by faith : brute creatures live by sense , meer men by reason , christians by faith . now , faith is the substance of things hoped for ; the evidence of things not seen ; in our extremities , we hope for gods gracious deliverance , faith gives a subsistence to that deliverance , before it be : the mercies that god hath reserved for us , doe not yet show themselves ; faith is the evidence of them , though yet unseen : it was the motto of the learned and godly divine master perkins , fidei vita vera vita ; the true life , is the life of faith ; a word which that worthy servant of god did both write and live ; neither indeed is any other life truly vitall , but this ; for hereby we enjoy god in all whatsoever occurrences : are we abridged of means ? we feed upon the cordiall promises of our god : doe we sigh and groan under varieties of grievous persecutions ? out of the worst of them we can pick out comforts ; whiles we can hear our saviour say , blessed are they which are persecuted for righteousnesse sake ; for theirs is the kingdome of heaven : are we deserted , and abandoned of friends ? we see him by us , who hath said , i will never leave thee , nor forsake thee : doe we droop under spirituall desertions ? we hear the god of truth say ; for a small moment have i forsaken thee , but with great mercy will i gather thee ; in a little wrath i hid my face from thee , but with everlasting kindness will i have mercy on thee , saith the lord thy redeemer : are we driven from home ? if wee take the wings of the morning , and remain in the uttermost parts of the sea ; even there also shall thine hand lead us , and thy right hand shall hold us : are we dungeon'd up from the sight of the sun ? peradventure the darknesse shall cover us ; but then shall our night be turned into day ; yea , the darknesse is no darknesse with thee : are we cast down upon the bed of sicknesse ? he that is our god , is the god of salvation ; and unto god the lord belong the issues from death . it cannot bee spoken hovv injurious those men are to themselves , that will be managing their owne cares , and plotting the prevention of their fears ; and projecting their own , both indemnity , and advantages ; for , as they lay an unnecessary load upon their own shoulders , so they draw upon themselves the miseries of an unremediable disappointment ; alas , how can their weaknesse make good those events which they vainly promise to themselves , or avert those judgements they would escape , or uphold them in those evils they must undergoe ? whereas if wee put all this upon a gracious god , hee contrives it with ease ; looking for nothing from us , but our trust , and thankfulnesse . sect . xxi . of true inward riches . in the third place , it will be most requisite to furnish the foul with true inward riches ; i mean not of meer morall vertues , ( which yet are truly precious when they are found in a good heart ) but of a wealth as much above them , as gold is above drosse ; yea , as the thing which is most precious , is above nothing : and this shall be done , if we bring christ home to the soul ; if we can possesse our selves of him , who is god al-sufficient ; for , such infinite contentment there is in the son of god made ours , that whosoever hath tasted of the sweetnesse of this comfort , is indifferent to all earthly things ; and insensible of those extream differences of events , wherewith others are perplexed ; how can he be dejected with the want of any thing , who is possessed of him that possesseth all things ? how can he be over-affected with triviall profits , or pleasures , who is taken up with the god of all comfort ? is christ mine therefore ? how can i fail of all contentment ? how can he complain to want light , that dwels in the midst of the sun ? how can he complain of thirst , out of whose belly flow rivers of living water ? what can i wish , that my christ is not to me ? would i have meat and drink ? my flesh is meat indeed ; and my bloud is drink indeed : would i have clothing ? but , put ye on the lord jesus christ , saith the apostle : would i have medicine ? he is the tree of life , the leaves whereof are for the healing of the nations : would i have safety and protection ? he truly is my strength , and my salvation ; he is my defence , so as i shall not fall ; in god is my health and my glory ; the rock of my might , and in god is my trust : would i have direction ? i am the way , and the truth : would i have life ? christ is to me to live ; i am the resurrection and the life : would i have all spirituall things ? we are in christ jesus , who of god is made unto us wisdome , and righteousnesse , and sanctification , and redemption . oh the happy condition of the man that is in christ , and hath christ in him ! shall i account him rich that hath store of oxen , and sheep , and horses , and camels ; that hath heaps of metals , and some spots of ground ; and shall i not account him infinitely more rich , that ownes and enjoyes him whose the earth is , and the fulnesse of it ; whose heaven is , and the glory of it ? shall i justly account that man great , whom the king will honour , and place near to himselfe ; and shall i not esteeme that man more honourable , whom the king of heaven is pleased to admit unto such partnership of glory , as to professe ; to him that overcommeth will i grant to sit with me in my throne ; even as i also overcame , and am set downe with my father in his throne ? it is a true word of saint augustine , that every soul is either christs spouse , or the devils harlot : now if we be matched to christ , the lord of glory ; what a blessed union is here ? what can he withhold from us , that hath given us himself ? i could envie the devotion of that man ( though otherwise mis-placed ) whom saint bernard heard to spend the night in no other words , then , deus meus & omnia ; my god , and all things ; certainly , he who hath that god , hath more then all things ; he that wants him ( what ever else he seemes to possesse ) hath lesse then nothing . sect . xxii . holy resolutions : . that our present estate is best for us . after these serious considerations , and meet dispositions , shall in the last follow certain firme resolutions for the full actuating our contentment : and first , we must resolve ( out of the unfailable grounds of divine providence , formerly spoken of ) that the present estate wherein we are , is certainly the best for us ; and therefore wee must herein absolutely captivate our understanding , and will , to that of the highest : how unmeet judges are flesh and blood of the best fitnesse of a condition for us ? as some palates ( which are none of the wholsomest ) like nothing but sweet meats , so our nature would be fed up with the only delicacies of pleasures and prosperity ; according to the false principle of aristippus , that he onely is happy , which is delighted ; but the all-wise god knowes another diet more fit for our health , and therefore graciously tempers our dishes with the tart sauces of afiliction : the mother of the two sons of zebedee , and her ambitious children , are all for the chiefe p●●rage in the temporall kingdome of christ ; but he cals them to a bitter cup , and a bloody baptisme rather ; and this was a far greater honour then that they sued for : there is no earthly estate absolutely good for all persons ; like as no gale can serve for all passengers . in africk , they say , the north winde brings clouds , and the south winde clears up : that plant which was starved in one soile , in another prospers ; yea , that which in some climate is poyson , proves wholsome in another : some one man , if he had anothers blessings , would run wilde ; and if he had some other mans crosses , would be desperate ; the infinite wisdome of the great governour of the world allots every one his due proportion ; the fitches are not threshed with a threshing instrument ; neither is a cartwheele turned about upon the cummin ; but the fitches are beaten out with a staffe , and the cummin with a rod , saith esay : and no otherwise in matter of prosperity ; josephs coat may be party-coloured , and benjamins messe may be five times so much as any of his brethren . it is marvell if they who did so much envie joseph for his dream of superiority , did not also envie benjamin for so large a service , and so rich gifts at his parting ; this it seems gave occasion for the good patriarchs fear , when he charged them , see that you fall not out by the way : but , there had been no reason for so impotent an envie ; whiles the gift is free , and each speeds above his desert , who can have cause to repine ? it is enough that joseph knew a just reason of so unequall a distribution , though it were hidden from themselves . the elder brother may grudge the fat calfe , and the prime robe to the returned unthrift , but the father knowes reason to make that difference . god is infinitely just and infinitely mercifull , in dispensing both his favours and punishment . in both kinds every man hath that which is fittest for him , because it is that which gods will hath designed to him ; and that will is the most absolute rule of justice : now if we can so frame our will to his , as to think so too , how can wee bee other then contented ? do we suffer ? there is more intended to us then our smart : it was a good speech of seneca , though an heathen , ( what pity it is that he was so ? ) i give thanks to my infirmity , which forces me not to be able to do that , which i ought not will to do ; if we lose without , so as we gain within ; if in the perishing of the outward man the inward man be renued , we have no cause to complain , much to rejoyce : do i live in a mean estate ? if it were better , i should be worse ; more proud , more carelesse ; and what a wofull improvement were this ? what a strange creature would man be , if he were what he would wish himselfe ? surely , he would be wickedly pleasant , carelesly prophane , vainely proud , proudly oppressive , dissolutely wanton , impetuously selfe-willed ; and shortly , his own idoll , and his own idolater : his maker knowes how to frame him better ; it is our ignorance and unthankfulnesse , if we submit not to his good pleasure : to conclude , we pray every day , thy will be done ; what hypocrites are we , if we pray one thing , and act another ? if we murmure at what we wish ? all is well between heaven and us , if we can think our selvs happy to be what god will have us . sect . xxiii . . resolution , to abate of our desires . secondly , we must resolve to abate of our desires ; for it is the illimitednesse of our ambitious , and covetous thoughts , that is guilty of our unquietnesse ; every man would be , and have more then he is ; and is therefore sick of what he is not . it was a true word of democritus , if we desire not much , we shall think a little much : and it is sutable to one of the rules of s. augustine ; it is better to need lesse , then to have more : paul , the richest poor man , ( as ambrose well ) could say , as having all things , yet possessing nothing : it is not for a christian to be of the dragons temper , which they say is so ever thirsty , that no water will quench his drought ; and therefore never hath his mouth shut ; nor with the daughters of the horseleach to cry alwayes , give , give ; he must confine his desires ; and that , to no overlarge compasse ; and must say to them , as god doth to the sea , hitherto shalt thou come , and no further ; and here shall thy proud waves be stayed . what a cumber it is for a man to have too much ? to be in the case of surena the parthian lord , that could never remove his family with lesse then a thousand camels ? what is this , but tortoise-like to be clogg'd with a weighty shell , which we cannot drag after us , but with pain ? or like the ostrich , to be so held down with an heavie body that we can have no use of our wings ? whereas the nimble lark rises and mounts with ease , and sings chearfully in her flight . how many have we known , that have found too much flesh a burden ? and when they have found their blood too rank , have been glad to pay for the letting it out ? it was the word of that old and famous lord keeper bacon , the eminent head of a noble and witty family , mediocria firma : there is neither safety , nor true pleasure in exces : it was a wise and just answer of zeno the philosopher , who reproving the superstuity of a feast , and hearing by way of defence , that the maker of it was a rich man , and might well spare it , said ; if thy cook shall oversalt thy broth , and when he is chid for it , shall say , i have store enough of salt lying by mee : wouldst thou take this for a fair answer ? my son , eat thou honey , saith solomon ; because it is good : but , to be sure , for the preveating all immoderation , he addes soon after ; hast thou found honey ? eat so much as is sufficient for thee , lest thou be filled therewith : if our appetite carry us too far , we may easily surfeit ; this ( which is the embleme of pleasure ) must be tasted ( as dionysius the sophist said of old ) on the tip of the finger ; not be supt up in the hollow of the hand : it is with our desires as it is with weak stomachs , the quantity offends , even where the food is not unwholsome ; and if heed be not taken , one bit draws on another , till nature be overlaid ; both pleasures and profits ( if way be given to them ) have too much power to debauch the minde , and to work it to a kinde of insatiablenesse ; there is a thirst that is caused with drunkennes ; and the wanton appetite , like as they said of messalina , may be wearied , but cannot be satisfied ; it is good therefore to give austere repulses to the first overtures of inordinate desires , and to give strong denials to the first unruly motions of our hearts ; for , s. chrysostome well ; pleasure is like a dog , which being coyed , and stroked , followes us at the heels , but if rated , and beaten off , is driven away from us with ease . it is for the christian heart to be taken up with other desires , such as wherein there can be no danger of immoderatenesse : these are the holy longings after grace and goodnesse ; this only covetousnesse , this ambition is pleasing to god , and infinitely beneficiall to the soule . blessed are they which hunger and thirst after righteousnesse , for they shall be filled : spirituall blessings are the true riches whereof we can never have enough . s. ambrose said truly , no man is indeed wealthy , that cannot carry away what he hath with him : what is left behinde , is not ours , but other mens : contemne thou whiles thou art alive , that which thou canst not enjoy when thou art dead . as for this earthly trash , and the vaine delights of the flesh , which we have so fondly doted on ; we cannot carry them indeed away with us , but the sting of the guilty mis-enjoying of them will be sure to stick by us ; and , to our sorrow , attend us both in death and judgement : in summe therefore , if we would be truly contented , and happy , our hearts can never be enough enlarged in our desires of spirituall and heavenly things , never too much contracted in our desires of earthly . sect . xxiv . . resolution , to inure our selves to digest smaller discontentments . our third resolution must be to inure our selves to digest smaller discontentments ; and by the exercise thereof , to enable our selves for greater : as those that drink medicinall waters , begin first with smaller quantities , and by degrees arise , at last , to the highest of their prescribed measure ; or as the wise lacedemonians , by early scourgings of their boyes , inured them in their riper yeares to more painfull sufferings : a strong milo takes up his calf at first , and by continuall practice is now able to carry it when it is grown a bull. such is our self-love , that we affect ever to be served of the best ; and that we are apt to take great exceptions at small failings : we would walk alwayes in smooth , and even paths , and would have no hinderances in our passage ; but there is no remedie , we must meet with rubs ; and perhaps crosse shinnes , and take fals too in our way : every one is willing and desirous to enjoy ( as they say the city of rhodes doth ) a perpetuall sunshine ; but we cannot ( if we be wise ) but know , that we must meet with change of weather ; with rainy dayes , and sometimes stormes and tempests ; it must be our wisdome to make provision accordingly : and some whiles to abide a whetting ; that , if need be , we may endure a drenching also . it was the policy of jacob , when he was to meet with his brother esau ( whom he feared an enemy , but found a friend ) to send the droves first , then his handmaids , and their children ; then leah , with her children , and at last came joseph and rachel , as one that would adventure the lesse dear in the first place , and ( if it must be ) to prepare himself for his dearest losse . s. pauls companions in his perilous sea-voyage , first lighten the ship of lesse necessaries , then they cast out the tackling , then the wheat , & in the last place themselves . it is the use that wise socrates made of the sharp tongues of his crosse and unquiet wives , to prepare his patience for publick sufferings . surely , he that cannot endure a frown , will hardly take a blow ; and he that doubles under a light crosse , will sink under a heavier ; and contrarily that good martyr prepares his whol body for the faggot , with burning his hand in the candle . i remember seneca in one of his epistles rejoyces much to tell with what patient temper he took it , that comming unexpectedly to his countrey house , he found all things so discomposed , that no provision was ready for him ; finding more contentment in his own quiet apprehension of these wants , then trouble in that unreadines : and thus should we be affected upon all occasions ; those that promised me help , have disappointed me : that friend on whom i relyed , hath failed my trust : the sum that i expected , comes not in at the day : my servant slackens the businesse enjoyned him : the beast that i esteemed highly , is lost : the vessell in which i shipped some commodities , is wrackt : my diet & attendance must be abated ; i must be dislodged of my former habitation ; how do i put over these occurrences ? if i can make light work of these lesser crosses , i am in a good posture to entertaine greater . to this purpose , it will be not a little expedient to thwart our appetite in those things wherein we placed much delight ; and to torture our curiosity in the delay of those contentments , which we too eagerly affected : it was a noble and exemplary government of these passions , which we finde in king david , who being extreamly thirsty , and longing for a speedy refreshment , could say ; oh that one would give mee drink of the water of the well of bethlehem ! but when he saw that water purchased with the hazard of the lives of three of his worthies , when it was brought to him , he would not drink it , but poured it out unto the lord. have i a minde to some one curious dish above the rest ? i will put my knife to my throat , and not humour my palate so far as to taste of it : doe i receive a letter of newes from a far countrey , over night ? it shall keep my pillow warme till the morning : doe my importunate recreations cal me away ? they shall , against the hair , be forcibly adjourned till a further leisure : out of this ground it was , that the ancient votaries observed such austerity , and rigour in their diet , clothes , lodging ; as those that knew how requisite it is that nature should be held short of her demands ; and continually exercised with denials , lest she grow too wanton , and impetuous in her desires : that which was of old given as a rule to monastick persons , is fit to be extended to all christians ; they may not have a will of their own , but must frame themselves to such a condition , and cariage , as seemes best to their superiour ; if therefore it please my god to send me some little comfort , i shall take that as an earnest of more ; and if he exercise me with lesser crosses , i shall take them as preparatives to greater ; and endeavour to be thankfull for the one , and patient in the other ; and contented with gods hand in both . sect . xxv . . resol . to be frequent and fervent in prayer . our last resolution must be , to be frequent and fervent in our prayers to the father of all mercies , that he will be pleased to work our hearts by the power of his spirit , to this constant state of contentation ; without which we can neither consider the things that belong to our inward peace , nor dispose our selves towards it , nor resolve ought for the effecting it ; without which , all our considerations , all our dispositions , all our resolutions , are vain and fruitlesse . justly therefore doth the blessed apostle , after his charge of avoiding all carefulnesse for these earthly things , enforce the necessity of our prayers and supplications , and making our requests knowne unto god ; who both knows our need , and puts these requests into our mouths : when we have all done , they are the requests of our hearts , that must free them from cares , and frame them to a perfect contentment : there may be a kind of dull and stupid neglect , which possessing the soul may make it insensible of evill events , in some naturall dispositions ; but a true temper of a quiet and peaceable estate of the soul upon good grounds can never be attained without the inoperation of that holy spirit , from whom every good gift , and every perfect giving proceedeth : it is here contrary to these earthly occasions : with men , he that is ever craving , is never contented ; but with god , he cannot want contentment that prays always . if we be not unacquainted with our selves , we are so conscious of our own weaknesse , that we know every puffe of temptation is able to blow us over ; they are onely our prayers that must stay us from being caried away with the violent assaults of discontentment ; under which , a praying soul can no more miscary , then an indevout soul can enjoy safety . sect . xxvi . the difficulty of knowing how to abound ; and the ill consequences of not knowing it . let this be enough for the remedy of those distempers which arise from an adverse condition ; as for prosperity , every man thinks himself wise and able enough to know how to govern it , and himself in it ; an happy estate ( we imagine ) will easily manage it selfe , without too much care ; give me but sea-room , saith the confident mariner , and let me alone , what ever tempest arise : surely , the great doctor of the gentiles had never made this holy boast of his divine skill , [ i know how to abound ] if it had been so easie a matter as the world conceives it : meer ignorance , and want of selfe-experience , is guilty of this errour . many a one abounds in wealth and honour , who abounds no lesse in miseries and vexation : many a one is caried away with an unruly greatness , to the destruction of body , soul , estate ; the world abounds every where with men that doe abound , and yet do not know how to abound : and those especially in three ranks . the proud , the covetous , the prodigall ; the proud is thereby transported to forget god ; the covetous , his neighbour ; the prodigall , himself . both wealth and honour are of a swelling nature ; raising a man up not above others , but above himself ; equalling him to the powers immortall ; yea , exalting him above all that is called god ; oh that vile dust and ashes should be raised to that height of insolence as to hold contestation with its maker ! who is the lord ? saith the king of egypt : i shall be like to the highest ; i am , and there is none besides me , saith the king of babylon ; the voice of god , and not of man , goes down with herod ; and hovv will that spirit trample upon men , that dare vie with the almighty ? hence are all the heavy oppressions , bloudy tyrannies , imperious domineerings , scornfull insultations , merciless outrages , that are so rife amongst men , even from hence , that they know not how to abound . the covetous man abounds with bags , and no lesse with sorrows ; verifying the experience of wise solomon ; there is a sore evill which i have seen under the sun , riches kept for the owners thereof , to their hurt ; what he hath got with unjustice , he keeps with care , leaves with grief , and reckons for with torment ; i cannot better compare these money-mongers then to bees ; they are busie gatherers , but it is for themselves ; their masters can have no part of their honey till it be taken from them ; and they have a sting ready for every one that approaches their hive ; and their lot at the last is burning . what maceration is there here with fears , and jealousies ; what cruell extortion , and oppression exercised upon others ? & all from no other ground then this , that they know not how to abound ? the prodigal feasts and sports like an athenian , spends like an emperour ; and is ready to say as heliogabalus did of old , those cates are best , that cost dearest ; caring more for an empty reputation of a short gallantry , then for the comforble subsistence of himself , his family , his family , his posterity : like cleopes , the vain egyptian king , which was fain to prostitute his daughter for the finishing of his pyramid : this man lavisheth out not his own means alone , but his poor neighbours ; running upon the score with all trades that concern back or belly ; undoing more with his debts , then he can pleasure with his entertainments ; none of all which should be done , if he knew how to abound . great skill therefore is required to the governing of a plentifull and prosperous estate , so as it may be safe and comfortable to the owner , and beneficiall unto others ; every corporall may know how to order some few files , but to marshall many troops in a regiment , many regiments in a whole body of an army , requires the skill of an experienced generall . but the rules and limits of christian moderation , in the use of our honours , pleasures , profits , i have at large laid forth in a former discourse ; thither i must crave leave to send the benevolent reader ; beseeching god to bless unto him these and all other labours , to the happy furtherance of his grace and salvation . amen . finis . notes, typically marginal, from the original text notes for div a -e dr. preston . ps . . , . ps . . . cant. . . ps . . . . . . . . . . . . . . . . . . . . . ps . . . . . . . . . . . . . . penul . . . . . . . . . . . . . . . . . ps . . . . : . . . . . . . . . . ps . . . . . . . . . . . . . . . ps . . . . . . . . . . . luc. . . wisd . . . psal . . . eccles . . esa . . . gen. . . pro. . . mat. . . ephes . . . job . phil. . , , , &c. rom. . . ps . . . ps . . , . ps . . . , &c. phil. . . gal. . . cant. . . cant. . . . , . can. . . . . . . ps . . rom. . . ps . . . carolus borromaeus acts . eccles . . . jud. . . cor. . act. . sam. . . job . . psal . . . serm. ad eccles . cautelam . pet. . eph. . . zachar. . ● mat. . . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hos . . . * non enim potest mens attrita & oneribus & importunitatibus gravata , tanium boni peragere , quantum delectata & oppressionibus soluta cornel. ep . . rufo coepiscopo . acts ult . gen. . . magna domus homuli . psal . . , . notes for div a -e phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . si sedeas requies est magna laboris ; si multum sedeas , labor est . tert. car. pro. . . senec. de tranquil . psal . . . psal . . , . ecclus. . . rev. . . mat. . king. . king. . . rev. . . . ionah . . prov. . * galba otho vitellius ael . pertinax didius . anno d. . . gregor . innocent hadrian johan . vel nicolaus * cor. . . gen. . deut. . . prov. . . ps . . . ludo. vives in . de civilcensurā notatus vellosillo . prov. ult . penult . eccles : . . mat. . . eccle. . . ps . . . dan. . , . heb. . ps . . . g. naz. carm. de calam . suis . greg. l. . epi. . . in vita melanct. shicardus . ambros . l. epist . . hieron . ep. ad hedibium . tim. . ep. lucii ad episc . gall. & hisp . tim. . paulo primo eremitae in spelunca viventi palma & cibum & vestimentum praebebat : quod cum imp●s●●b●le vidcatur . jestemm testur & angelos vidisse me monacbos , de quibus unus per . annos clausus , bo●deaceo pane & lu●ulenta aqua vixit . hieron de vita pauli . revelatur antonio nonagenario de paulo agente jam annum , esse alium se sanctiorem monachum , ibid. plin. l. . c. . hugo . instit . mona . reg. s. columb . senec. epist . . job . . eccles . . gen. . . gen. . . pro. . ps . . . jam. . . jer. . . ps . . . job . . livius . cor. . . acts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . inter opera ambrosii de moribus brachmannorum . kings . . king. . , , , . mat. . . heb. . . rom. . . phil. . . gal. . . job . . rom. . gen. . p●●k . avoth . gen. . pro. . . jam. . . eccles . . mat. . , . pro. . phil. . . heb. . . mat. . . heb. . . esa . . , psal . . , . verse , . psal . . joh. . . joh. . . rom. . . rev. . . ps . . , . phil. . joh. . cor. . rev. . . esa . . . gen. . . gen. . . cor. . . ambros . de vitiorum & virtutum conflictus . pro. . job . pro. . pro. . mat. . . ambros . epist . . gen. . . . & . , . &c. acts . , . sam. . , , . phil. . . jam. . . exod. . . esa . . . act. . . eccl. . . aelius lāprid . the mysteries of the christian faith asserted and vindicated in a sermon preached at s. laurence-jewry in london, april the th, / by the right reverend father in god, edward, lord bishop of worcester. stillingfleet, edward, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the mysteries of the christian faith asserted and vindicated in a sermon preached at s. laurence-jewry in london, april the th, / by the right reverend father in god, edward, lord bishop of worcester. stillingfleet, edward, - . [ ], p. printed by j.h. for henry mortlock ..., london : . advertisement on p. [ ] at end. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- timothy, st, i, -- sermons. christianity -- essence, genius, nature -- sermons. sermons, english. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion the mysteries of the christian faith asserted and vindicated : in a sermon preached at s. laurence-jewry in london , april the th . . by the right reverend father in god , edward lord bishop of worcester . london , printed by j. h. for henry mortlock , at the phoenix in st. paul's church-yard . . a sermon preached at s. laurence-jewry , april the th . . tim . i. . this is a faithfull saying and worthy of all acceptation , that christ jesus came into the world to save sinners , of whom i am chief . if these words were to be understood without any restriction or limitation that christ jesus came into the world to save sinners , they would overthrow the great design of the gospel , and make its excellent precepts useless and ineffectual . for , to what purpose should men be put upon the severe practise of repentance , mortification and a continued course of a holy life , if the meer being sinners did sufficiently qualifie them for salvation ? this indeed would be thought a doctrine worthy of all acceptation by the greatest sinners ; but it could not be a faithfull saying , being not agreeable either to the nature of god , or revelation of his will by christ jesus . but s. paul speaks of such sinners as himself had been ; i. e. such as had been great sinners , but had truely and sincerely repented . of whom i am chief . what then ? must we look on him as the standard and measure of such sinners whom christ jesus came to save ? what will then become of all those who have been sinners of a higher rank than ever he was ? it 's true in the verses before the text , he sets out his sins , as a humble penitent is wont to do , with the worst colours and deepest aggravations , who was before a blasphemer and a persecutor , and injurious ; but yet he adds , that he obtained mercy because he did it ignorantly , in unbelief . how then is s. paul the chief of sinners ? are sins of ignorance and mistake the greatest of sins , for which christ died ? is there no expiation for any other by jesus christ ? what will become then of all such who sin against knowledge and conscience , and not in ignorance and unbelief ? can none of these hope for mercy by christ jesus , although they do truely repent ? but the blood of christ is said elsewhere to cleanse us from all sin ; not , while we continue in them , but if we repent and forsake them . and jesus christ is said to be a propitiation for our sins ; and not for ours only , but for the sins of the whole world. and therefore this expression of s. paul notes his great humility and deep sense of his own sins ; but doth not exclude others from the hopes of pardon whose sins have other aggravations than his had . for , if we leave out the last words as peculiar to his case , yet the other contain in them a true proposition and of the greatest importance to mankind ; this is a faithfull saying and worthy of all acceptation , that christ jesus came into the world to save sinners . this , you may say , is a matter out of all doubt among all such who hope for salvation by christ jesus ; for all are agreed , that one way or other we are to be saved by him . but there is great difficulty as to the way of saving sinners by christ iesus ; whether by the doctrine and example of the man christ jesus , by the power he attained through his sufferings ; or , by the eternal son of god's assuming our nature , and suffering in our stead in order to the reconciling god to us and making a propitiation for our sins . these are two very different hypotheses or notions of christ's coming to save sinners ; and the former seems more easie to be understood and believed ; and the other seems to have insuperable difficulties in point of reason ; and to run our religion into mysteries , which expose our faith and make christianity appear contemptible to men of sense and understanding . is it not therefore much better to embrace such a scheme of it , as will have the least objection against it , that so men of reason may not be tempted to infidelity , and men of superstition may not under the colour of mysteries bring in the most absurd and unreasonable doctrines ? these are plausible insinuations , and would be apt to prevail on considering mens minds , if they were to form and make a religion that might be most accommodated to the genius and humour of the age they live in . and truely no men ( by their own authority ) can pretend to a right to impose on others any mysteries of faith , or any such things which are above their capacity to understand . but that is not our case ; for we all profess to believe and receive christianity as a divine revelation ; and god ( we say ) may require from us the belief of what we may not be able to comprehend , especially if it relates to himself , or such things which are consequent upon the union of the divine and human nature . therefore our business is to consider , whether any such things be contained in that revelation which we all own ; and if they be , we are bound to believe them , although we are not able to comprehend them . now here are two remarkable characters in these words , by which we may examin these different hypotheses concerning the way of salvation by jesus christ. i. it is a faithfull saying , and therefore must be contained in that revelation which god hath made concerning our salvation by christ. ii. it is worthy of all acceptation ; i. e. most usefull and beneficial to mankind . now by these two i shall proceed in the examination of them . i. which is most agreeable to the revealed will of god. ii. which doth offer fairest for the benefit and advantage of mankind . i. which is most , agreeable to the revealed will of god. for that we are sure is the most faithfull saying ; since men of wit and reason may deceive us , but god cannot . when the apostles first preached this doctrine to the world , they were not bound to believe what they affirmed to be a faithfull saying till they gave sufficient evidence of their authority from god , by the wonderfull assistance of the holy ghost . but now this faithfull saying is contained in the books of the new testament , by which we are to judge of the truth of all christian doctrines . and when two different senses of places of scripture are offer'd , we are to consider , which is most reasonable to be preferr'd . and herein we are allow'd to exercise our reason as much as we please ; and the more we do so , the sooner we shall come to satisfaction in this matter . now according to reason we may judge that sense to be preferr'd , ( . ) which is most plain and easie and agreeable to the most received sense of words ; not that which is forced and intricate , or which puts improper and metaphorical senses upon words which are commonly taken in other senses ; especially when it is no sacramental thing , which in its own nature is figurative . ( . ) that which suits most with the scope and design not only of the particular places , but of the whole new testament ; which is , to magnifie god and to depress man ; to set forth , the infinite love and condescension of god in giving his son to be a propitiation for our sins ; to set up the worship of one true god in opposition to creatures ; to represent and declare the mighty advantages mankind receive by the sufferings of christ jesus . ( . ) that which hath been generally received in the christian church to be the sense of those places . for , we are certain , this was always look'd on as a matter of great concernment to all christians ; and they had as great capacity of understanding the sense of the apostles ; and the primitive church had greater helps for knowing it than others at so much greater distance . and therefore the sense is not to be taken from modern inventions , or criticisms , or pretences to revelation ; but that which was at first deliver'd to the christian church and hath been since received and embraced by it in the several ages ; and hath been most strenuously asserted , when it hath met with opposition , as founded on scripture and the general consent of the christian church . ( . ) that which best agrees with the characters of those persons from whom we receive the christian faith ; and those are christ jesus and his holy apostles . for , if their authority be lost , our religion is gone ; and their authority depends upon their sincerity and faithfulness , and care to inform the world aright in matters of so great importance . ( . ) i begin with the character which the apostles give of christ jesus himself ; which is , that he was a person of the greatest humility and condescension , that he did not assume to himself that which he might justly have done . for let the words of s. paul be understood either as to the nature , or dignity of christ , it is certain that they must imply thus much , that when christ jesus was here on earth , he was not of a vain assuming humour , that he did not boast of himself , nor magnifie his own greatness , but was contented to be look'd on as other men ; although he had at that time far greater and diviner excellency in him than the world would believe . less than this , cannot be made of those words of the apostle , who being in the form of god , he thought it not robbery to be equal with god , but made himself of no reputation and took upon him the form of a servant . now this being the character given of him let us consider what he doth affirm concerning himself . for although he was far from drawing the people after him , by setting forth his own perfections ; yet upon just occasions , when the jews contested with him , he did assert such things , which must favour of vanity and ostentation , or else must imply that he was the eternal son of god. for , all mankind are agreed that the highest degree of ambition lies in affecting divine honour , or for a meer man to be thought a god. how severely did god punish herod for being pleased with the peoples folly in crying out , the voice of god and not of man ? and therefore he could never have born with such positive assertions and such repeated defences of his being the son of god in such a manner as implied his being so from eternity . this in his disputes with the jews he affirms several times , that he came down from heaven , not in a metaphorical but in a proper sense , as appears by those words , what and if ye shall see the son of man ascend up where he was before ? in another conference he asserted , that he was before abraham . which the jews so literally understood , that without a metaphor they went about to stone him ; little imagining that by abraham the calling of the gentiles was to be understood . but above all , is that expression which he used to the jews at another conference , i and my father are one ; which they understood in such a manner that immediately they took up stones to have stoned him . what means all this rage of the jews against him ? what ? for saying that he had unity of consent with his father ? no certainly . but the jews misunderstood him . let us suppose it ; would not our saviour have immediately explained himself to prevent so dangerous a misconstruction ? but he asked them , what it was they stoned him for ? they answer him directly and plainly , because that thou being a man makest thy self god. this was home to the purpose . and here was the time for him to have denied it , if it had not been so . but doth he deny it ? doth he say , it would be blasphemy in him to own it ? no ; but he goes about to defend it ; and proves it to be no blasphemy for him to say that he was the son of god ; i.e. so as to be god , as the jews understood it . can we imagin that a meer man knowing himself to be such , should assume this to himself ; and yet god to bear witness to him not only by miracles but by a voice from heaven , wherein he was called his beloved son in whom he was well pleased ? could god be pleased with a mortal , finite , despicable creature , as the jews thought him , that assumed to himself to be god and maintained and defended it among his own people , in a solemn conference at a very publick place in one of the portico's of the temple ? and this he persisted in to the last . for , when the high priest adjured him by the living god to tell , whether he were the christ the son of god , ( for he , no doubt , had heard of the result of this conference in solomon's porch ) jesus said unto him , thou hast said . s. mark , more expresly , jesus said i am . and this was the blasphemy , for which they put him to death ; as appears by the evangelists . so that this ought to be a dispute only between jews and christians ; since it was the very point , for which they condemned him to death . and in his last most divine prayer just before his suffering , he owns the glory which he had with the father before the world had a being . and now , o father , glorifie thou me with the glory which i had with thee , before the world was . was this nothing but the glory which god had designed to give him ? this is so far from being peculiar to christ , that it is common to all whom god designs to glorifie ; and takes away the distinction between the decree and the execution of it . ( . ) as to the apostles , the reason we believe their testimony is , that they were men of great sincerity and plainness , and of great zeal for the honour and glory of god. and according to this character , let us examin what they say concerning christ jesus . he that was most conversant with him , and beloved by him , and lived to see his divinity contested by some , and denied by others , is most ample in setting it forth in his admirable , sublime , and divine introduction to his gospel . which all the wit of mankind can never make tolerable sense of , if they deny christ's being the eternal son of god ; and it is he , that hath preserved those conferences with the jews , wherein he asserts his own divinity . s. paul was a stranger to him while he lived ; but at the same time when he was so zealous to perswade the gentiles to the worship of god and not of creatures , he calls him god , over all blessed for evermore . and when he saith , that the eternal power and godhead are known by the creation of the world , he attributes the creation of all things to christ , applying to him those words of the psalmist , thou lord in the beginning hast laid the foundation of the earth and the heaven , the work of thy hands . which cannot be understood of any metaphorical creation . and after the strictest examination of copies , those will be found the best , which have that reading on which our translation is grounded . and without controversie great is the mystery of godliness , god was manifest in the flesh. so that god's being manifest in the flesh is made a great part of the mystery of christianity . but here arises a difficulty , which deserves to be consider'd ; i. e. if there were nothing in the christian doctrine , but the way of saving sinners by the doctrine and example of christ , there would be little objection to be made to it ; since the obtaining eternal life is certainly the best thing can be proposed to mankind , and the precepts of christ are divine and spiritual , plain and easie to be understood , and agreeable to the reason of mankind ; but many other things are imposed on men as necessary to be believed concerning christ jesus , as to his divinity , incarnation , and the hypostatical union of both natures , which perplex and confound our understandings ; and yet these things are not only deliver'd as mysteries of the christian faith ; but the belief of them is required as necessary to the salvation of sinners ; whereas , if they are revealed they are no longer mysteries ; and if they are not revealed , how come they to be made articles of faith ? the scripture knows of no other mysteries of faith but such as were hidden before the revelation of them , but since they are revealed they are plain and open to all mens capacities ; and therefore it is a great injury to the plainness and simplicity of the gospel to impose such incomprehensible mysteries , as necessary articles of faith ; and it is abusing the credulity of mankind , to make such things necessary to be believed , which are impossible to be understood . but those who have ever loved to deceive and abuse the rest of the world , have been always fond of the name of mysteries ; and therefore all such things are to be suspected , which come under that name . for , all such points which will not bear examination , must be wrapt up and reverenced under the name of mysteries , that is , of things to be swallow'd without being understood . but the scripture never calls that a mystery which is incomprehensible in it self , though never so much revealed . this is the main force of the objection , which i shall endeavour to remove by shewing , ( . ) that god may justly require from us in general , the belief of what we cannot comprehend . ( . ) that which way soever the way of salvation by christ be explained , there will be something of that nature found in it ; and that those who reject the mysteries of faith run into greater difficulties than those who assert them . ( . ) that no more is required as a necessary article of faith than what is plainly and clearly revealed . ( . ) that god may justly require from us in general , the belief of what we cannot comprehend . it is to very little purpose to enquire whether the word mystery in scripture be applied to such particular doctrines , whose substance is revealed , but the manner of them is incomprehensible by us ; for why may not we make use of such a word whereby to express things truely revealed , but above our comprehension ? we are certain the word mystery is used for things far less difficult and abstruse ; and why may it not then be fitly applied to such matters , which are founded on divine revelation , but yet are too deep for us to go to the bottom of them ? are there not mysteries in arts , mysteries in nature , mysteries in providence ? and what absurdity is there to call those mysteries , which in some measure are known , but in much greater unknown to us ? although therefore in the language of scripture it be granted , that the word mystery is most frequently applied , to things before hidden , but now revealed , yet there is no incongruity in calling that a mystery , which being revealed , hath yet something in it which our understandings cannot reach to . but it is meer cavilling to insist on a word , if the thing it self be granted . the chief thing therefore to be done is , to shew that god may require from us the belief of such things which are incomprehensible by us . for , god may require any thing from us , which it is reasonable for us to do ; if it be then reasonable for us to give assent where the manner of what god hath revealed is not comprehended , then god may certainly require it from us . hath not god revealed to us that in six days he made heaven and earth and all that is therein ? but is it not reasonable for us to believe this , unless we are able to comprehend the manner of god's production of things ? here we have something revealed and that plainly enough , viz. that god created all things , and yet , here is a mystery remaining as to the manner of doing it . hath not god plainly revealed that there shall be a resurrection of the dead ? and must we think it unreasonable to believe it , till we are able to comprehend all the changes of the particles of matter from the creation to the general resurrection ? but it is said that there is no contradiction in this , but there is in the mystery of the trinity and incarnation . it is strange boldness in men to talk thus of monstrous contradictions in things above their reach . the atheists may as well say , infinite power is a monstrous contradiction ; and god's immensity and his other unsearchable perfections are monstrous paradoxes and contradictions . will men never learn to distinguish between numbers and the nature of things ? for three to be one is a contradiction in numbers ; but whether an infinite nature can communicate it self to three different subsistences without such a division as is among created beings , must not be determin'd by bare numbers , but by the absolute perfections of the divine nature ; which must be owned to be above our comprehension . for let us examin some of those perfections which are most clearly revealed and we shall find this true . the scripture plainly reveals , that god is from everlasting to everlasting ; that he was and is and is to come ; but shall we not believe the truth of this till we are able to fathom the abyss of god's eternity ? i am apt to think ( and i have some thoughtfull men concurring with me ) that there is no greater difficulty in the conception of the trinity and incarnation , than there is of eternity . not , but that there is great reason to believe it ; but from hence it appears that our reason may oblige us to believe some things which it is not possible for us to comprehend . we know that either god must have been for ever , or it is impossible he ever should be ; for if he should come into being when he was not , he must have some cause of his being ; and that which was the first cause would be god. but , if he was for ever he must be from himself ; and what notion or conception can we have in our minds concerning it ? and yet , atheistical men can take no advantage from hence ; because their own most absurd hypothesis hath the very same difficulty in it . for something must have been for ever . and it is far more reasonable to suppose it of an infinite and eternal mind , which hath wisdom and power and goodness to give being to other things , than of dull , stupid and sensless matter , which could never move it self , nor give being to any thing besides . here we have therefore a thing which must be owned by all ; and yet such a thing which can be conceived by none . which shews the narrowness and shortness of our understandings , and how unfit they are to be the measures of the possibilities of things . vain men would be wise ; they would fain go to the very bottom of things , when alas ! they scarce understand the very surface of them . they will allow no mysteries in religion ; and yet every thing is a mystery to them . they cry out of cheats and impostures under the notion of mysteries ; and yet there is not a spire of grass but is a mystery to them ; they will bear with nothing in religion which they cannot comprehend , and yet there is scarce any thing in the world which they can comprehend . but above other things the divine perfections , even those which are most absolute and necessary are above their reach . for let such men try their imaginations about god's eternity , not meerly how he should be from himself , but how god should coexist with all the differences of times and yet there be no succession in his own being . i do not say there is such difficulty to conceive a rock standing still when the waves run by it ; or the gnomon of a dial when the shadow passes from one figure to another ; because these are gross unactive things ; but the difficulty is far greater where the being is perfect and always active . for , where there is succession there is a passing out of not being in such a duration into being in it ; which is not consistent with the absolute perfection of the divine nature . and therefore god must be all at once what he is , without any respect to the difference of time past , present or to come . from whence eternity was defined by boethius to be a perfect and complete possession all at once of everlasting life . but how can we form any conception in our minds of that being all at once , which hath such different acts as must be measur'd by a long succession of time ? as , the creating and dissolving the frame of the world ; the promising and sending the messias ; the declaring and executing a general judgment ; how can these things be consistent with a permanent instant , or a continuance of being without succession ? for , it is impossible for us in this case , as to god's eternity , to form a clear and distinct idea in our mind , of that which both reason and revelation convince us must be . the most we can make of our conception of it is , that god hath neither beginning of being , nor end of days ; but that he always was and always must be . and this is rather a necessary conclusion from reason and scripture , than any distinct notion or conception of eternity in our minds . from whence it evidently follows , that god may reveal something to us , which we are bound to believe , and yet after that revelation the manner of it may be incomprehensible by us , and consequently a mystery to us . hath not god revealed to us in scripture the spirituality of his own nature ? that he is a spirit and therefore will be worshipp'd in spirit and in truth ; for , that is a true reason why spiritual worship should be most agreeable to him . now , if we could have a clear , distinct positive notion in our minds of god's spiritual nature , we might then pretend that there is nothing mysterious in this , since it is revealed . but let such men examin their own thoughts about this matter ; and try , whether the utmost they can attain to , be not something negative , viz. because great absurdities would follow if we attributed any thing corporeal to god ; for , then he must be compounded of parts , and so he may be dissolved ; then he must be confined to a certain place , and not every-where present ; he cannot have the power of acting and self-determining which a a meer body hath not . for the clearest notion we can have of body , is , that it is made up of some things as parts of it , which may be separated from each other , and is confined to a certain place , and hath no power to move or act from it self . but some of these men who cry down mysteries and magnifie reason , to shew how slender their pretences to reason are , have asserted a corporeal god , with shape and figure . it was indeed , well thought of by those who would make a man to be god , to bring god down as near to man as might be . but how to reconcile the notion of a body with infinite perfections , is a mystery to me , and far above my comprehension . but if it be no mystery to such men , they must either deny god's infinite perfections or shew how a bodily shape can be capable of them . but some men can confound finite and infinite , body and spirit , god and man , and yet are for no mysteries ; whereas these things are farther from our reach and comprehension , than any of those doctrines which they find fault with . but to proceed . if we believe prophesie , we must believe gods fore-knowledge of future events : for , how could they be fore-told if he did not fore-know them ? and if he did fore-know those which he did fore-tell , then it was either because those only were revealed to him which is inconsistent with the divine perfections ; or that he doth fore-know all other events and only thought fitting to reveal these : but how can they solve the difficulties about divine prescience ? is there no mystery in this ? nothing above their comprehension ? what then made their great master deny it , as a thing above his comprehension ? because nothing can be fore-known but what hath a certain cause , and therefore , if evil actions be fore-told god must be the cause of them , and men will not be free agents in them . and yet it is most certain , that the sufferings of christ by the wickedness of men , were fore-told . what then ? must we make god the author of sin ? god forbid . will the righteous judge of all the earth , punish mankind for his own acts , which they could not avoid ? then we must yield , that there is something in the manner of the divine prescience , which is above our comprehension . and the most searching and inquisitive men have been forc'd to yield it at last , as to the connection between the certainty of prescience and the liberty of human actions . is it not then much better to sit down quietly at first , adoring the infiniteness of god's incomprehensible perfections , than after all the huffings and disputings of men to say , in ignorantiâ solâ quietem invenio , as the great schoolman did ? surely then , here is something plainly revealed , and yet the manner of it is still a mystery to us . i shall not now insist on any more of the particular attributes of god , but only in general i desire to know , whether they believe them to be finite or infinite ? if to be finite , then they must have certain bounds and limits which they cannot exceed ; and that must either be from the imperfection of nature , or from a superiour cause , both which are repugnant to the very being of god. if they believe them to be infinite , how can they comprehend them ? we are strangely puzzled in plain , ordinary , finite things ; but it is madness to pretend to comprehend what is infinite ; and yet if the perfections of god be not infinite they cannot belong to him. i shall only adde , in consequence to this assertion , that if nothing is to be believed , but what may be comprehended , the very being of god must be rejected too . and therefore i desire all such who talk so warmly against any mysteries in religion to consider whose work it is they are doing ; even theirs who under this pretence go about to overthrow all religion . for , say they , religion is a mystery in its own nature ; not this or that , or the other religion ; but they are all alike , all is mystery ; and that is but another name for fraud and imposture . what were the heathen mysteries but tricks of priest-craft ; and such are maintained and kept up in all kinds of religion . if therefore these men , who talk against mysteries understand themselves , they must in pursuance of their principles reject one god , as well as three persons ; for , as long as they believe an infinite and incomprehensible being , it is nonsense to reject any other doctrine , which relates to an infinite being , because it is incomprehensible . but yet these very men , who seem to pursue the consequence of this principle to the utmost , must assert something more incomprehensible than the being of god. for , i appeal to any man of common understanding , whether it be not more agreeable to reason to suppose works of skill , beauty and order to be the effects of a wise and intelligent being , than of blind chance and unaccountable necessity ; whether it be not more agreeable to the sense of mankind to suppose an infinite and eternal mind endued with all possible perfections to be the maker of this visible world ; than , that it should start out from it self , without contrivance , without order , without cause ? certainly such men have no reason to find fault with the mysteries of religion because they are incomprehensible , since there is nothing so absurd and incomprehensible , as their darling hypothesis ; and , there is nothing which can make it prevail , but to suppose mankind to be as dull and insensible as the first chaos . thus i have shewn that it is not unreasonable for god to require from us the belief of something which we cannot comprehend . ( . ) i now come to consider , whether those who are so afraid of incomprehensible mysteries in our faith , have made it so much more easie in the way they have taken . and notwithstanding all the hectoring talk against mysteries and things incomprehensible in religion , i find more insuperable difficulties in point of reason in their way than in ours . as for instance , ( . ) it is a more reasonable thing to suppose something mysterious in the eternal son of god's being with the father before the world was made by him ; ( as s. iohn expresses it in the beginning of his gospel ) than in supposing that although iohn the baptist were born six months before jesus christ ; that yet christ was in dignity before him . what a wonderfull mystery is this ? can men have the face to cry down mysteries in deep speculations , and matters of a high and abstruse nature , when they make such mysteries of plain and easie things ? and suppose the evangelist in profound language and lofty expressions to prove a thing , which was never disputed , viz. that although christ jesus were born six months after iohn , yet he was in dignity before him ? yet this was a mystery , which , as i remember , faustus socinus glories in that his uncle laelius obtained by revelation . ( . ) it is a more reasonable thing to suppose that a divine person should assume human nature , and so the word to be made flesh ; than to say , that an attribute of god , his wisdom or power is made flesh , which is a mystery beyond all comprehension ; there may be some difficulties in our conception of the other , but this is a thing beyond all conception or imagination ; for an accident to be made a substance is as absurd , as to imagin it to subsist without one . ( . ) it is more reasonable to suppose that the son of god should come down from heaven and take our nature upon him , than that a man should be rapt up into heaven , that it might be said that he came down from thence . for in the former supposition we have many other places of scripture to support it , which speak of his being with god , and having glory with him before the world was ; whereas there is nothing for the other , but only that it is necessary to make some tolerable sense of those words . ( . ) it is more reasonable to believe that god should become man by taking our nature upon him , than that man should become god. for in the former , there is nothing but the difficulty of conceiving the manner of the union , which we all grant to be so between soul and body ; but in the other there is a repugnancy in the very conception of a created god , of an eternal son of adam , of omnipotent infirmity , of an infinite finite being . in the former case , an infinite is united to a finite ; but in the other a finite becomes infinite . ( . ) it is more reasonable to believe that christ jesus should suffer as he did for our sakes than for his own . we are all agreed that the sufferings of christ were far beyond any thing he deserved at god's hands ; but what account then is to be given of them ? we say that he made himself a voluntary sacrifice for expiation of the sins of mankind ; and so there was a great and noble end designed , and no injury done to a willing mind ; and the scripture as plainly expresses this , as it can do in words . but others deny this , and make him to suffer as one wholly innocent ; for what cause ? to make the most innocent persons as apprehensive of suffering as the most guilty ; and the most righteous god to put no difference between them , with respect to suffering ? ( . ) it is more reasonable to suppose such a condescension in the son of god to take upon him the form of a servant for our advantage ; than that a meer man should be exalted to the honour and worship which belongs only to god. for , on the one side , there is nothing but what is agreeable to the divine nature , viz. infinite love and condescension and pity to mankind ; on the other , there is the greatest design of self-exaltation that ever was in human nature , viz. for a meer man to have the most essential attributes and incommunicable honour which belongs to god. and whether of these two is more agreeable to the spirit and design of the new testament , let any man of understanding judge . for as it is evident , that the great intention of it is to magnifie the wonderfull love of god in the sending of his son ; so it is as plain that one great end of the christian doctrine was to take mankind off from giving divine worship to creatures ; and can we then suppose that at the same time it should set up the worship of a meer man with all the honour and adoration which belongs to god ▪ this is to me an incomprehensible mystery indeed , and far beyond all that is implied in the mysteries of the trinity and incarnation . for it subverts the very foundation of the design of christianity as to the reforming idolatry then in being ; it lays the foundation for introducing it into the world again ; for since the distance between god and his creatures is taken away , in the matter of worship , there is nothing left but the declaration of his will ; which doth not exclude more mediators of intercession but upon this ground , that the mediation of redemption is the foundation of that of intercession . and it is far more easie for us to suppose there may be some things too hard for us to understand in the mystery of our redemption by jesus christ , than that at the same time it should be both a duty and a sin to worship any but the true god with proper divine worship . for if it be idolatry to give it to a creature , then it is a great sin ; for so the scripture still accounts it ; but if we are bound to give it to christ who is but a creature , then that which in it self is a sin , is now become a necessary duty ; which overthrows the natural differences of good and evil , and makes idolatry to be a meer arbitrary thing . and i take it for granted , that in matters of religion , moral difficulties are more to be regarded than intellectual ; because religion was far more designed for a rule of our actions , than for the satisfaction of our curiosity . and upon due examination we shall find that there is no such frightfull appearances of difficulties in the mystery of the incarnation , as there is in giving divine worship to a creature . and it ought to be observed , that those very places which are supposed to exclude christ from being the true god ; must , if they have any force , exclude him from divine worship . for they are spoken of god as the object of our worship ; but if he be not excluded from divine worship , then neither is he from being the true god ; which they grant he is by office but not by nature . but a god by office who is not so by nature is a new and incomprehensible mystery . a mystery hidden from ages and generations as to the church of god ; but not made known by the gospel of his son. this is such a kind of mystery as the heathen priests had , who had gods many and lords many , as the apostle saith , i. e. many by office although but one by nature . but if the christian religion had owned one god by nature and only one by office , the heathens had been to blame chiefly in the number of their gods by office , and not in the divine worship which they gave to them . but s. paul blames the heathens for doing service to them which by nature are no gods ; not for doing it without divine authority , nor for mistaking the person who was god by office , but in giving divine worship to them who by nature were no gods ; which he would never have said , if by the christian doctrine , divine worship were to be given to one who was not god by nature . but these are indeed incomprehensible mysteries how a man by nature can be a god really and truely by office ; how the incommunicable perfections of the divine nature can be communicated to a creature ; how god should give his glory to another , and by his own command require that to be given to a creature , which himself had absolutely forbidden to be given to any besides himself . it is said by a famous iesuit ( i will not say how agreeably to their own doctrines and practices about divine worship ) that the command of god cannot make him worthy of divine worship , who without such a command is not worthy of it . and it is very absurd to say , that he that is unworthy of it without a command , can become worthy by it ; for it makes god to command divine honour to be given to one who cannot deserve it . ( for no meer man can deserve to be made god. ) but it is more agreeable to the divine nature and will not to give his honour to a creature . ( . ) but after all the invectives of these enemies to mysteries , we do not make that which we say is incomprehensible to be a necessary article of faith as it is incomprehensible ; but we do assert that what is incomprehensible as to the manner , may be a necessary article as far as it is plainly revealed . as in the instances i have already mentioned of the creation and resurrection of the dead ; would they in earnest have men turn infidels as to these things till they are able to comprehend all the difficulties which relate to them ? if not , why should this suggestion be allow'd as to the mysteries which relate to our redemption by jesus christ ? if it be said , the case is not alike for those are clearly revealed and these are not ; this brings it to the true and proper issue of this matter , and if we do not prove a clear revelation , we do not assert their being necessary articles of faith ; but my present business was only to take off this objection that the mysteries were incomprehensible and therefore not to be received by us . ii. and so i come to the second way , by which , we are to examin the several senses of christ jesus coming to save sinners : which of them tends more to the benefit and advantage of mankind ; or which is more worthy of all acceptation . and that will appear by considering these things ; ( . ) which tends most to the raising our esteem and love of christ jesus . ( . ) which tends most to the begetting in us a greater hatred of sin. ( . ) which tends most to the strengthening our hope of salvation by jesus christ. ( . ) as to the raising in us a greater esteem and love of christ. we are certain that the infinite love and condescension of christ jesus in under●aking such a work as the saving of sinners makes 〈◊〉 most worthy of all acceptation . some men may please themselves in thinking that by taking away all mysteries they have made their faith more easie , but i am certain they have extremely lessen'd the argument for our love , viz. the apprehensions of the wonderfull love and condescension of christ in coming into the world to save sinners . and yet this is the great argument of the new testament to perswade mankind to the love of god and of his son : god so loved the world that he gave his only begotten son , &c. this is indeed a mighty argument of love , if by the only begotten son be meant the eternal son of god , who came down from heaven , as s. iohn speaks just before ; but if no more be meant but only that god made a meer man to be his son , and after he had preached a while here on earth and was ill used and crucified by his own people , he exalted him to be god and gave him divine attributes and honours ; this were an argument of great love to the person of christ , but not to the rest of mankind . but gods love in scripture is magnified with respect to the world in the sending of his son. in this was manifested , saith the apostle , the love of god towards us , because that god sent his only begotten son into the world that we should live through him . herein is love , not that we loved god , but that he loved us and sent his son to be a propitiation for our sins . the great love we still see is towards us , i. e. towards mankind , but according to the other sense it must have been , herein was the love of god manifested to his son , that for his sufferings he exalted him above all creatures . he that spared not his own son , saith s. paul , but deliver'd him up for us all . if he were the eternal son of god who came to suffer for us , there is a mighty force and emphasis in this expression , and very apt to raise our admiration and our love ; but what not sparing his own son is there , if nothing were meant but that he designed by sufferings to exalt him ? for not sparing him supposes an antecedent relation of the highest kindness , but the other is only designing extraordinary kindness for the sake of his sufferings . therefore , the argument for the love of god is taken from what his son was , when he deliver'd him up for us all ; he was his own son ; not by adoption as others are ; s. iohn calls him , his only begotten son ; and god himself , his beloved son in the voice from heaven ; and this before his sufferings , immediately after his baptism , when as yet , there was nothing extraordinary done by him , as to the great design of his coming . which shews , that there was an antecedent relation between him and the father ; and that therein the love of god and of christ was manifested , that being the only begotten son of the father , he should take our nature upon him and for our sakes do and suffer what he did . this is indeed an argument great enough to raise our admiration , to excite our devotion , to inflame our affections ; but how flat and low doth it appear , when it comes to no more than this , that there was a man , whom , after his sufferings , god raised from the dead and made him a god by office ? doth this carry any such argument in it for our esteem and love and devotion to him as the other doth upon the most serious consideration of it ? ( . ) which tends most to beget in us a greater hatred of sin. for that is so contrary to the way of our salvation by jesus christ , that what tends most to our hatred of it , must conduce most to our happiness ; and therefore be most worthy of all acceptation . it is agreed on all hands , that christ did suffer very much both in his mind and in his body . in his mind , when it is said , that he was troubled in spirit ; that he began to be sorrowfull and very heavy ; and soon after , my soul is exceeding sorrowfull , even unto death . s. luke saith , that he was in an agony ; wherein he not only prayed more earnestly , but his sweat was as it were great drops of blood falling to the ground . what made this amazement , and dreadfull agony in the mind of the most innocent person in the world ? was it meerly the fear of the pains of death which he was to undergo ? that is impossible , considering the assurance which he had of so glorious a reward so soon following after ; when so many martyrs endured such exquisite torments for his sake without any such disturbance or consternation . but the apostles give us another account of it . s. peter , saith he , was to bear our sins in his own body on the tree ; that christ suffer'd for sins , the just for the unjust . s. paul , that god made him to be sin for us who knew no sin , that we might be made the righteousness of god in him . hereby we understand how so innocent a person came to suffer ; he stood in our stead ; he was made sin for us ; and therefore was to be treated as a sinner ; and to suffer that on our account , which he could not deserve on his own . if he suffer'd on his own account , this were the way to fill our minds with perplexity concerning the justice of providence with respect to his dealings with the most innocent and holy persons in this world ; if he suffer'd on our account , then we have the benefit of his sufferings , and therein we see how displeasing to god sin is , when even his own son suffer'd so much by taking the guilt of our sins upon him . and what can tend more to the begetting in us a due hatred of sin , than to consider , what christ himself suffer'd on the account of it ? what can make us have more dreadfull thoughts of it , than that the great and mercifull god , when he designed to save sinners , yet would have his own son to become a propitiation for the sins of mankind ? and unless we allow this , we must put force upon the plainest expressions of scripture ; and make christ to suffer meerly to shew god's power over a most innocent person , and his will and pleasure to inflict the most severe punishment without any respect to guilt . and surely such a notion of god , cannot be worthy of all acceptation . ( . ) which tends most to strengthen our hope of salvation by christ jesus . if we believe that he suffer'd for our sins , then we have great reason to hope for the forgiveness of them ; although they have been many and great , if we sincerely repent ; because the most prevailing argument for despair will be removed ; which is taken from the iustice of god , and his declared hatred of sin and displeasure against sinners . if god be so much in earnest displeased with the sins of mankind , and his justice be concerned in the punishment of sinners , how can they ever hope to escape , unless there be a way for his displeasure to be removed , and his justice to be satisfied ? and this the scripture tells us is done by christ , who died that he might be a sacrifice of atonement to reconcile us to god by his death ; as s. paul expresly affirms . and by this means , we may have strong consolation from the hopes of forgiveness of our sins . whereas , if this be taken away , either men must believe that god was not in earnest displeased with the sins of mankind ; which must exceedingly lessen our esteem of the holiness and iustice of god ; or if he were so displeased , that he laid aside this displeasure , without any atonement or sacrifice of expiation . and so , as many as look on god's iustice and holiness as necessary and essential attributes of god , will be in danger of sinking into the depths of despair , as often as they reflect seriously on the guilt of their sins . but on the other side , if we believe that while we were enemies , we were reconciled to god by the death of his son ; then we may have peace with god through our lord jesus christ ; and have reason to believe that there will be no condemnation to them that are in christ jesus by a lively faith and sincere repentance ; then they may with comfort look up to god as a reconciled father , through jesus christ our mediator ; then they may with inward satisfaction look beyond the grave , and stedfastly hope for that salvation which christ purchased on earth and will at last bestow on all such as love and obey him . to which god of his infinite mercy bring us all through iesus christ. for , this is a faithfull saying and worthy of all acceptation , that he came into the world to save sinners . finis . lately printed for henry mortlock at the phoenix in st. paul's church-yard , a sermon preached before the queen at white-hall , febr. . / . upon . pet. . verse . a sermon preached before the king and queen at white-hall , march the d . / . upon ecclesiastes . verse . christian magnanimity : a sermon preached in the cathedral church at worcester , at the time of the assizes , september . . upon tim. . verse . a sermon preached before the queen at white-hall , march the st . / . on luke . v. . all four by the right reverend father in god , edward lord bishop of worcester . the bishop of worcester's charge to the clergy of his diocese , in his primary visitation , begun at worcester , septemb. . . quarto . notes, typically marginal, from the original text notes for div a -e ver. . joh. . . ch. . v. . phil. . , . act. . . joh. . , . . . . . joh. . . v. . joh. . . v. . v. , . v. . matt. . . matt. . . v. . mark . . v. . matt. . . luk. . . joh. . . joh. . , , &c. rom. . . rom. . . col. . . heb. . , . tim. . . discourse of the word mystery , &c. p. . observations on dr. wallis his four letters , p. psal. . . revel . . . c. . v. . bifterfield . c. grell . p. . pet●v . de trinit . l. . c. . §. . de consol. l. . s. joh. . . socin . prael . c. . cajetan . in . q. . art . . s. joh. . . cor. . . socin . ad eutrop. p c. wick . c. . catech. racov. p. . cor. . . gal. . . smiglec . de divin . verb. incarn . nat. p. . nova monstra , &c. p. . joh. . . v. . joh. . . v. . rom. . . john . . ch . . v. . luk. . . joh. . . matt. . , . mark . , . luk. . pet. . . . . cor. . . rom. . . cor. . . heb. . . an account of reason & faith in relation to the mysteries of christianity / by john norris. norris, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing n estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. 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reviewed and edited - pfs batch review (qc) and xml conversion an account of reason & faith : in relation to the mysteries of christianity . by john norris , m. a. rector of bemerton near sarum . holding faith , and a good conscience ; which some having put away , concerning faith have made ship-wrack . tim. . . london , printed for s. manship , at the ship near the royal exchange in cornhil , . to the right honourable henry lord of colerane . my lord , your lordships learning and knowledge in matters of religion , and sincerity in the belief and profession of its sacred articles are both so well known , that i cannot be supposed to present this book to your lordship with a design to instruct you in the former , or to settle and confirm you in the latter . there are indeed but too many in the world to whom it may be necessary upon those accounts , but all that i intend in reference to your lordship by it is only to express my reverence and respect for your great worth and goodness , and my grateful acknowledgments for that particular share and interest i have had in your favours . which give me further occasion to hope that you will be as kind to the book a● you have been to the author , and that as you were pleas'd to incourage the undertaking , so you will now favour the performance , which with all deference and submission is humbly presented to your lordship by my lord , your lordships most obliged and very humble servant , j. norris . the preface . controversies of religion , and particularly this , have been managed of late with that intemperance of passion and indecency of , language , after such a rude bear-garden way , so much more like duelling or prizing than disputing , that the more good natured and better bred part of the world are grown almost sick of them and prejudic'd against them , not being able to see men cut and slash and draw blood from one another after such an inhuman manner only to vent their own spleen , and make diversion for the savage and brutalized rabble , without some troublesom resentments of pity and displacency . and truly 't is hard for a man to read some certain things of this character without being disturb'd , and growing out of humour upon 't , and being even out of conceit with mankind , such an idea do they raise of the malignity of human nature , and so do they ruffle an● chagrine the mind of the reader : from which impressions he will hardly recover himself till he meets with some book or other of a contrary spirit ( whereof the bishop of london-derry's excellent discourse of the inventions of men in the worship of god is a very eminent instance ) which may serve to recompose the one , and give him a better opinion of the other . i have endeavour'd in the management of the present argument to use such christian temper and moderation as becomes the search of truth , and may argue a mind concern'd only for the finding it . for of all the ill-sorted things in nature i think it the most improper and disagreeable , to reason in a passion , especially when 't is in defence of that religion which neither needs at nor allows it . and therefore laying aside all anger and disaffection ( which even for the advantage of well reasoning ought to be laid aside ) i have set my self to observe the laws of decency as well as those of good discourse , to consider things as they really are in their own natures , to represent them as i find them with all calmness and sedateness , to regard nothing but the pure merits of the cause , and to treat that party of men i write against with that candour and respect as may the better dispose them to lend attention to my arguments , considering it as one of the principal rules of the art of perswasion to gain upon the affections of men in order to the conviction of their iudgments . and i do not know that i am guilty of any incivility towards the men i deal with , unless it be that of contradicting them . wherein as they are even with me , so i hope they will not be less so in the other part , but will treat me with the like return of civility and good temper , in case they shall think fit to make any . the occasion of this undertaking was a certain late book call'd christianity not mysterious , one of the most bold , daring and irreverent pieces of defiance to the mysteries of the christian religion that even this licentious age has produced , and which has been supposed to have done great battery and execution upon them , and to be indeed a very shrewd and notable performance even by people of competent sense and learning , not excluding the author himself who to shew his good opinion both of his cause and of his management of it , has since publish'd a second edition of his book , with inlargements , and with his name . to which i thought once to have return'd a direct and formal answer by way of solution of his objections , till upon further consideration i judg'd it better to give an absolute account of the positive side of the question ; and after having laid such grounds in it as might be made use of for the confutation of his book , to make a short application of them in a few strictures upon it at the end of mine . but after i had laid those grounds in the absolute part , i found the application of them was so easie to the author's objections , that they might as well be made by my reader , who might with such readiness out of the principles here establish'd form an answer to all that deserves one in that book , that i thought there was no need of inlarging the bulk of mine upon that account . which accordingly tho' i do not call by the name of an answer to christianity not mysterious , i cannot but reckon to have all the substance ( though not the formality ) of a reply to that treatise , it being much the same thing in effect either to unlock a door for a man , or to put into his hands a key that will. i write neither for favour nor for preferment , but only to serve the cause of christianity ( for so i call that of its mysteries ) and the interest of that church which is so great a friend to it and maintainer of it according to its purest and most primitive state of apostolical and evangelic perfection . of whose communion 't is my happiness to be a member , my glory to be a priest , and that i had better abilities to do her service , my highest ambition . however such as they are i humbly devote and imploy them to that purpose , as i do this and all other my labours . i hope what i have written may do some service to the cause whose defence it undertakes , and if it does , i shall not much regard the resentments of any designing or not so well affected persons , great or little , whose displeasure it may provoke , tho' i have taken all due care not to give any body any reasonable offence . and so i commit the following papers to the attentive perusal of the candid and considerate reader , and to the blessing of god. the contents . chapter i. of reason . page . chapter ii. of faith. p. . chapter iii. the distinction of things contrary to reason , and above reason , consider'd . p. . chapter iv. that human reason is not the measure of truth . p. . chapter v. that therefore a things being incomprehensible by reason , is of it self no concluding argument of its not being true . p. . chapter vi. that if the incomprehensibility of a thing were an argument of its not being true , human reason would then be the measure of truth . p. . chapter vii . that therefore the incomprehensibility of a thing is no just objection against the belief of it . with an account of the cartesian maxim , that we are to assent only to what is clear and evident . p. . chapter viii . wherein is shewn what is the true vse of reason in believing . p. . chapter ix . an application of the foregoing considerations to the mysteries of christianity . p. . chapter x. the conclusion of the whole , with an address to the socinians . p. . post-script . p. . the introduction . . among the various conjectures men of a prophetic spirit have fall'n into concerning the last events , we have had * this opinion not long since advanc'd for one , that as god formerly by rejecting the iews made way for the gentiles , so in the latter days he will in like manner by rejecting the gentiles make way for the iews to enter into the christian church . that the state of christianity being become intirely corrupt , and all over anti-christianiz'd , the first of those viols of the divine wrath that are to exterminate the wicked , and usher in the terrours of the great day , shall fall upon the christian world , that christendom shall be utterly dissolv'd , broken in pieces , and destroy'd , and that the iews shall be replaced and re●establish'd upon its ruins . and , to render it worthy of so sore a calamity , that the generality of its professors shall not only greatly depart from the primitive power of the evangelic spirit , by apostatizing from the purity and perfection of both christian faith and life ( which we have already seen come to pass ) but shall even lay down their holy profession , renounce their very faith and religion , and turn infidels . upon the latter part of which opinion those words of our saviour seem to cast a very suspicious aspect , vvhen the son of man cometh , shall be find faith upon the earth ? as upon the former do also those words of st. paul , thou wilt say then , the branches were broken off , that i might be graffed in . vvell ; because of unbelief they were broken off , and thou standest by faith. be not high-minded , but fear . for if god spared not the natural branches , take heed lest he also spare not thee . behold therefore the goodness and severity of god : on them which fell , severity ; but towards thee , goodness , if thou continue in his goodness . otherwise thou also shalt be cut off : that is , as a dead , wither'd and unfruitful branch , as were the iews for the same reason before , and as our saviour tells us every unfruitful branch shall be . . and truly if one were to judge of these mens opinion by the present face and state of things , one would be inclined to think it true , and that they had the right key of prophecy in their hands . for sure by all signs and appearances , the course of the world seems to drive this way ; and if there be such a fatal revolution to come , no doubt but that we are with large steps hastening to it . for how are the vitals of religion continually struck at , the foundations of it unsettled and undermined , its venerable articles disputed and ridiculed , and by what a slender thread does christianity hang ! the great complaint for a long while has been of the decay of christian piety , and the universal corruption of manners . but now our religion is corrupted as well as our manners , and we every day make shipwrack of our faith as well as of a good conscience . so that we have now fill'd our measure , and are every way ripe for destruction . some deny all reveal'd religion , and consequently the christian ; others allowing the divinity of the religion deny that of its author , together with the doctrines of the trinity , incarnation and satisfaction ; others again owning his divinity deny the necessity of believing it ; others again granting that , and the other points , deny the necessity of his satisfaction , which is not only resolv'd into mere prudential reasons ( as formerly ) instead of being grounded upon the essential order and iustice of god , but is brought down so low of late as to be made an accommodation and condescension to , and a gracious compliance with the common weaknesses and prejudices of mankind . thus is the christian religion so mangled and dismember'd by some , and so odly and insidiously represented by others , that between them both the general faith of the thing is indanger'd , and a ready way prepared to scepticism and infidelity . . not that i think it ought to be any just matter of scandal to any considering christians , or prejudice to their holy religion to see so many corruptions of it , and apostacies and revoltings from it ; since this is no more than what the holy spirit of god has often forewarn'd us shall come to pass in the latter days ; wherein we are expresly told , that perillous times shall come , and that men shall resist the truth , be proud and high-minded , of corrupt minds , and reprobate concerning the faith. and moreover that they shall privily bring in damnable heresies , even denying the lord that bought them . this therefore i say ought in reason to be no matter of scandal to any christians . and so neither ought the poor , humble , suffering condition of jesus christ to have been any to the iews , since this also was plainly foretold of the messias , and made a notable part of his character . and yet we find that the cross of christ was a stumbling-block to the iews , and so no doubt are the present sufferings , i may say crucifixion , of his religion to many christians ; the generality of which measure the certainty of their faith by the firmness and constancy of its professors , and are apt more to stagger and take offence at the untoward appearance of any event , than to be confirm'd in their belief from its agreement with antient prophecies . . in the mean time what do those without think of us ! particularly the heathens , among whom no doubt there are some that neither want intelligence nor curiosity to acquaint themselves with the present state of christendom . what a confirmation must it be to these men in their infidelity , to see christians grow weary of their own religion , and willing to part with those great and weighty articles of it for which the holy martyrs shed their blood , and which could not be extorted from them by all the might and power of their cruel emperours . can it be expected that these men should embrace a religion which they see thus continually deserted by its own disciples ! or rather instead of converting themselves to christianity will they not look every day when the christians shall come over to them ! for truly this seems to be the state of the christian world at this time . we are posting as fast as we can into heathenism , and stand even upon the brink of infidelity . the great articles of our religion are giving up every day , and when men have parted with these , we are very much beholden to them if they retain any of the rest , there being nothing in christianity considerable enough , when the great mysteries of the trinity , incarnation &c. are taken away , to make it appear an institution worthy of god , or to challenge the assent of any thinking and considering● man but why do i talk of running into heathenism ? i am afraid we are tending further . for as from a socinian 't is easie to commence a deist ; so he that is once a deist is in a hopeful way to be an atheist whenever he please . . i do not speak these things out of a spirit of peevishness and dissatisfaction , as some who being full of a querulous splenetick humour , and knowing not how better to dispose of it to their ease , give it vent upon the times , of which they are always complaining right or wring . no , the deplorable and dangerous state of christianity , and the too visible growth of socinianism and deism among us extort these reflections from me , and have given me many a troublesome and uneasie thought in my private retirements . for my satisfaction under which , my best salvo has been to consider that god governs the world , and that jesus christ , who is the head of his church , will preserve it from all the powers of earth , and even from the gates of hell. and that tho' now he seems to be asleep in this sacred vessel while the tempest rages , and the waves beat against it , and almost cover it , yet 't is to be hoped he will awake , and rebuke the winds and the sea , and make all calm and quiet again . however in the mean time 't is fit the mariners should work , and neglect the use of no means that are necessary to the safety of their ship ; some by writing , others by private discourse , and all by prayers and a good life . . but now whereas all rational method of cure is founded upon the knowledge of the cause of the distemper , he that would contribute any thing to the stopping this contagion of religious scepticism , that now reigns among us , ought in the first place to consider the reason of it , what it is that makes men so disposed to waver in their religion , and so ready to part with the great articles and mysteries of it . now to this purpose i call to mind a very considerable observation of descartes concerning atheism , which i take to be equally applicable to infidelity , particularly to this of the mysteries of the christian faith : the observation is this , that those things which are commonly alledged by atheists to impugne the existence of god , do all turn upon this , that either we attribute some humane affection to god , or else arrogate so great force and penetration to our own minds as to go about to comprehend and determine what god can , and ought to do . so that if we would but carry about us this thought , that our minds are to be consider'd as finite , but god as incomprehensible and infinite , there would be no further difficulty in and of their objections . thus that very acute and judicious person concerning the grounds of atheism . and in like manner i think it may be said of infidelity as to the mysteries of christianity , that the great reason why so many that call themselves christians do so obstinately cavil at them and dispute them , is , that either they think too meanly of god , or too highly of themselves ; that either they ascribe something humane to his nature , or something divine to their own ; that either they set too narrow limits to the divine power and greatness , or carry out too far those of their own understandings ; in one word , that either they humani●e god , or deify themselves and their own rational abilities . . and they confess in effect as much themselves . for the reason that these men commonly give out and pretend for their not allowing the mysteries of the christian religion any room in their creed , is , that they are above the reach of their understandings . they cannot comprehend them , or conceive how they can be , and therefore will not believe them ; having fix'd it as a law in the general to believe nothing but what they can comprehend . but now where does the ground of this consequence rest at last , or upon what principle does it ultimately depend ? how comes the incomprehensibility of a point of faith to be a presumption against it ; why is its being above their reason in argument that it is not true ? why i say , but only because in the first place they attribute so much to their reason ( at least by a confuse sentiment ) as to presume it to be the measure and standard of all truth , and that nothing that is true can really be above it . here i say the stress of the matter will rest at last . for should the argument of these men be reduced to a syllogistical form , it must necessarily proceed thus , whatever is above our reason is not to be believ'd as true ; but the reputed mysteries of christianity are above our reason : therefore the reputed mysteries of christianity are not to be believ'd as true . now the only contestable proposition in this syllogism is the major , which can be prov'd by no other principle than this , that our reason is the measure of all truth , and whose proof must be in this form , whatever is above the measure of all truth is not to be believ'd as true ; but our reason is the measure of all truth : therefore whatever is above our reason is not to be believ'd as true . by this analysis of their argument into its principle it is plain , that this their reason of disbelieving the mysteries of the christian religion , viz. because they are above their reason , does at last resolve into this , that their reason is the measure of all truth , and that they can comprehend all things . for otherwise how should their not being able to comprehend a thing , be an argument that it is not true ? this i presume is a principle our adversaries would be loth to own , and indeed with good reason , it being the most extravagantly absurd and self-arrowgating one that can possibly enter the thought , or proceed from the mouth of a man. and accordinly i do not know any socinian that had the immodesty in terms openly to assert it . but this is what they must come to if they will speak out , and what in the mean time they do vertually and implicitly say . so then their procedure in short seems to be this , they first set their reason above all things , and then will believe nothing that is above their reason . and if this be not in an unreasonable measure to exalt that faculty , to carry it beyond its due bounds , nay to set it no bounds at all , but strictly to make it infinite , and so to ascribe to it no less than a divine perfection , i must profess my despair ever to know what is . . to be the adequate measure of all truth , so as to have no one truth above the comprehension of it , is as much as can be said of the reason and understanding of god himself . his infinite understanding is indeed truly and necessarily so , and whatever is above his reason is for that very reason most certainly not true . because he essentially comprehending all that truly is , it must necessarily follow that whatever he does not comprehend must be nothing . but to say the same of the reason of a man , or of the intelligence of the most illuminated angel , would be to confound all distinction between finite and infinite , god and creature , and to advance the most absurd , and withal the most impious and blaspemous proposition imaginable . and yet this is the general principle upon which the body of socinianism turns , and by which it would be most directly and most compendiously confuted . . i shall therefore take hold of it by this handle : and since that which is a principle one way , as we argue forwards from the cause to the effect , may be considered as a consequence another way , as we argue backwards from the effect to the cause ; and since there are these two general ways of reasoning , i shall therefore proceed both these wayes in the management of the present argument , which accordingly shall turn chiefly upon this double hinge . first , i shall overturn their principle ( i call it theirs , because 't is what they must at last necessarily come to ) by shewing that humane reason is not the measure of truth , or that there may be some things true which are above the comprehension of humane reason , and that therefore a things being above reason is no concluding argument of its not being true. secondly , i shall argue ab absurdo , by shewing that if a things being above reason were an argument of its not being true , then it will follow that humane reason is the measure of all truth , which if i bring them to , i shall think them reduced to a sufficient absurdity . these i intend as the two great pillars of this work , which like the sides of an arch will strengthen and bear up one another , that which is liable to exception in the former part being made out in the latter , and that which is liable to exception in the latter being made out in the former . for if it be questioned in the first part whether this be indeed their principle , that humane reason is the measure of all truth , that will appear in the second , wherein it will be shewn to follow from their supposition . and if it be question'd in the second part , whether this their principle be absurd , and so whether they are reduced to an absurdity , that will appear in the first , wherein this principle is shewn to be false . . and when by this method i have shewn in general both a priori and a posteriori , that a things being above humane reason is of it self no sufficient argument of its not being true , i shall then make application of all to the mysteries of the christian religion , which i shall shew may be true notwithstanding their being above humane reason , and so that their being above it is no just ground to conclude them false , and that therefore they ought to be believed notwithstanding their being above our reason , which in this case ought to be no prejudice to our faith , supposing them otherwise sufficiently revealed . which whether they are or no i shall not discuss , my design at present not being to enter into the detail of the controversie , to prove the particular mysteries of the christian faith , such as the trinity , incarnation , or the like , but only to lay a general ground and foundation for the belief of those articles , and to destroy that upon which the body of socinianism stands . the great and general principle of which i take to be , that nothing is to be believ'd as reveal'd by god , that is above the comprehension of humane reason ; or , that a man is to believe nothing but what he can comprehend . which principle i hope by the help of god , with the utmost evidence and demonstration to overthrow . and because in order to this i must first give a direct and profess'd account of reason and faith , besides what will be said incidentally and occasionally of them in the course of the treatise , whose main design is so to adjust and accommodate the natures and properties of these two things together , as to shew the reasonableness of believing the mysteries of the christian religion ; thereupon it is that i intitle the whole , an account of reason and faith , in relation to the mysteries of christianity . this is the gross of what i design , the particulars of which will be more distinctly laid down and accounted for in the following chapters . chap. i. of reason . . ambiguity of words being one great occasion of confusion of thoughts ; whoever will discourse clearly and distinctly of any subject , must in the first place fix and settle the signification of his terms , in case they are ambiguous ; that is , if one and the same term be applyed to different ideas . in this case , definition of the name is to go before the definition of the thing ; between which two i conceive the difference to be this , that in a nominal definition the word is only determin'd to such a certain idea , whereas in a real one , the idea it self is opened and explained by some other ideas that are supposed to be contain'd and involv'd in it . upon which account it is that nominal definitions are arbitrary , and therefore incontestable , and therefore may be used as principles in discourse , as they are in geometry ; whereas real definitions are not arbitrary , but must be conform'd to the nature of things , and so are not to be taken for principles , whose truth is to be supposed , but for disputable propositions , whose truth is to be proved . . reason therefore being an ambiguous word , and of various acceptation , before i proceed to give an account of the nature of the thing it will be necessary that i define the name ; which will also be the better defined , if it be first distinguisht . now all distinction being a sort of division , in which , according to the rules of logick , the distribution ought to be into the most general , and most immediate members , i shall accordingly distinguish of the several meanings of this word , reason , by the same measure as i would divide any whole into its parts . . i consider therefore that the most general distribution of reason is into that of the object and that of the subject ; or , to word it more intelligibly , though perhaps not altogether so scholastically , into that of the thing , and that of the understanding . reason objective , or of the thing , is again very various : sometimes it is taken for truth , and that both for truth of the thing , namely the essential relations that are between ideas , and for truth of the proposition which is its conformity to those ideal relations . thus it is taken the first way for the ideal relations themselves , when we inquire whether the reasons of good and evil are ab eterno , meaning by reasons the essential relations or differences . thus again it is taken the second way , for the agreement or conformity of a proposition with those essential relations ; as when we say , this is sense and reason ; meaning that the proposition is true , and conformable to the nature of things . sometimes again it is taken for the medium , argument , or principle whereby as truth is proved ; as when we say , do you prove this by reason or by authority ? sometimes again for the rules and measures of reasoning ; as suppose i should say , that reason is the ●ittest study for a rational creature , i should be supposed to mean those rules and measures whereby we ought to reason , and so to intend a commendation of logick . sometimes again it is taken for moderation ; as when we say , there is reason in all things . sometimes for right , equity or justice ; the observation of which is commonly call'd . doing a man reason . it is also taken for the end or motive of an action ; as when we say , for what reason do you this or that ; in which sense it is used by the poet ; — stat pro ratione voluntas . . come we now to the consideration of reason , as 't is taken subjectively , the other general part of its distinction , in which also there is some variety of acceptation . for it is sometimes taken for the act , sometimes for the habit , and sometimes for the natural power or faculty of reasoning . for the act ; as when we say of a man asleep , that he is deprived of his reason . for the habit ; as when we say of a man , that he has lost his reason , when his intellectuals are mightily disorder'd and impair'd by a disease . for the natural power or faculty of reasoning ; as when we say ▪ that man is a creature indued with reason . which being a proposition of universal truth , and that proceeds of man as man , must necessarily be verified of every man , and consequently must not be meant of the act or habit of reason , ( for these are not at all times in every man ) but of the natural power or faculty of it , which is not lyable to be suspended as the act , nor lost as the habit , but is essential to the nature of man , that which constitutes him what he is , and distinguishes him from other creatures , and consequently is inseparable from him , whether asleep or awake , whether sick or well . . reason thus consider'd as it stands for a power or faculty in human nature , may be taken again either largely or strictly . largely , for the power of thinking or perception in general , whereby a man is capable of knowing or understanding any truth , let it be by what means , or in what order or method soever . strictly , for the same power proceeding after a certain special manner , and according to a peculiar order and method , namely , from the knowledge of one thing to that of another , or to the knowledge of what is , as yet , obscure and unknown , by the knowledge of what is more clear and better known ; concerning which a fuller account by and by . . after having thus distinguisht , with what exactness of order i could , the several acceptations of the word reason , i shall in the next place define in which of these senses i now use it . by reason then in this place , i intend not reason of the object , but that of the subject ; and that not as to the act or habit , but as to the natural power or faculty of reasoning . and that again not as it is taken strictly , as it uses a certain particular process in its operation , but as it is taken more at large for the power of perceiving or knowing in general . according to which sense reason is here the same with vnderstanding . and so it is often used ; as when we say , the reason of a man teaches him this or that ; meaning his understanding at large , or the general power whereby he understands . for if science , which strictly taken is that particular kind of knowledge which is acquired by demonstration , be yet often used more largely for knowledge in general , why may not reason , the great principle and faculty of science , which strictly taken signifies a power of knowing by such a certain way and in such a certain manner of proceeding , be taken as well in a greater latitude , for the power of knowing or understanding in general ? . and the nature of the subject and question now under consideration requires that it should be thus used here . for when 't is inquired whether there be any thing in religion above reason , the meaning certainly can be no other than whether there be any thing which surpasses the power and capacity of a mans understanding to comprehend or account for ? and he that says there is nothing in religion above reason , is supposed to mean , that there is nothing in it beyond the comprehension of a mans natural understanding , nothing but what he can profound and fathom . and so also he that says , that there are mysteries in christianity , or things above our reason , must be presumed to mean , that there are reveal'd truths that so far exceed the measure of our intellectual faculties and are of a size so disproportionate to our minds , that with all the force and penetration of spirit , and the utmost application of thought , we cannot possibly comprehend them , be our method of proceeding what it will. i do not intend by this to state the question ( which shall be done more fully in its due place ) but only to give an account of one of its terms , and to shew that by reason i both do and should here mean , a mans natural power of knowing or understanding in general . in which use of the word , 't is no 〈◊〉 authority to me that the excellent and most accurate author of l' art de penser , defines log●ck to be an art of well conducting ones reason in the knowledge of things : where by reason 't is plain he must mean the same as vnderstanding , . what this power or principle of understanding is in its self , or in its own nature and essence , i do not pretend to know , as not having any clear idea of my own soul , and indeed as not knowing my self at all by idea , but only by a confuse sentiment of internal consciousness . and therefore i shall not go about to examine what it is . for the same reason also i shall not set my self to consider whether the understanding be any power or faculty really distinct from the soul , or only the soul it self acting after a certain manner , this being almost as obscure as the other ; and i care not to employ either my own thoughts , or my readers , upon things whereof i have not any clear conception . all that i shall therefore further treat of concerning the understanding ( for so i now call our reason ) shall be with respect to its operations , by which the nature of it is best known , and whereof we are not only conscious by way of sentiment , but have also , or at least by self-reflexion may have , some notion and conception by way of idea . . now these are ordinarily supposed to be three , apprehension , iudgment and discourse : by apprehension , meaning the simple view or perception of a thing ; by iudgment , the joining or separating of ideas by affirmation or negation ; by discourse , the collecting of one thing from another . and upon this threefold ground our systems of logick have for a great while proceeded with great agreement . but as authentick as time and consent have made this division , i cannot think it right , when i compare it with what by self-reflexion i find to pass within my own mind . for supposing it were true as to the matter of it ; that is , i mean , that judgment and discourse did really belong to the understanding ( which yet the philosophers of the carcesian way will by no means allow ) yet the form of it must needs be very unartificial and inaccurate . for truth being the general object of the understanding , and there being nothing in truth but ideas and the relation that is between them , 't is impossible there should be any more operations of the understanding than perception and iudgment ; perception as to the ideas themselves , and judgment as to their relation . which judgment 't is true may be either immediate or mediate ; immediate when the relations of ideas are judg'd of by the very ideas themselves , or mediate when they are judg'd of by the help and means of some other idea , but then all this is but judgment still , though in two different ways , the difference between them being the same as between judging of a thing under the formality of a proposition , and judging of the same thing under the formality of a conclusion . these indeed are different ways of judging , but still they are both but judgments , and one as much as the other . so that in reality that which these men call discourse is but a species of iudgment ; and if for that reason they will consider it as distinct from judgment and make it a third operation , they might as well have put in the other species too ( judgment immediate ) and so made a fourth . but then this is against the great fundamental law of division which requires that one of the members ought not to be so included in the other , as that the other may be affirm'd of it . which is plainly the case here , this being such a kind of division , as if one should divide a living creature into a plant , an animal and a man , and that because discourse is as much a species of judgment as man is of animal . and herein ( though the matter be so clear that i need it not ) yet i happen to have the authority of a considerable philosopher on my side , monsieur derodon , who in these few words expresses his sense full and home to this purpose ; the third operation of the mind , says he , is commonly call'd discourse , but is properly the iudgment of the consequent , as inferr'd from the iudgment of the antecedent . . by this it is evident , that supposing the matter of this division never so true , that is , that judgment and discourse do appertain to the understanding , yet the form of it is wrong ; discourse , which is here made a third member of the division , being contain'd under judgment , which is the second , as the species of it . but neither is the matter of it true . for judgment and discourse , or to speak more accurately , iudgment , whether immediate or mediate , does indeed not belong to the understanding , but ( as will by and by appear ) to the will. there is but one general operation that belongs to the understanding , and that is perception . for as i said before , truth being the general object of the understanding , and there being nothing in truth but ideas and their relations , all that the understanding can here have to do will be only to perceive these ideas , and the several relations that are between them . for when this is done , then is a thing sufficiently understood , to understand a thing being no more than to perceive its ideas , and how they stand related to one another . here is the whole compass and full extent of the understanding , and all that we can possibly conceive by it ; and he that perceives ideas and their relations understands as much of them as is to be understood . whereby it is evident , that perception is the only operation of the understanding , and that it can have no other . 't is true indeed there is variety in this perception , it being either simple or complex ; simple of the ideas themselves , and complex of their relations ; which latter again is either immediate or mediate , ( as was said before of iudgment ) but still 't is all but perception , though differently modified ; which therefore i conclude to be the only operation that properly belongs to the understanding . . but now if all that of right belongs to the understanding be perception , then 't is most certain that judgment cannot belong to the understanding , and that because judgment is not perception . for we are said to judge as we perceive , and some are so much in haste that they will judge before they perceive , which plainly shews them to be two different things . and that they are so this one argument well considered is a demonstration , that judgment is a fallible thing , that may be true or false as it happens ; whereas perception is always true , it being a contradiction that it should be otherwise : for what a man does not truly perceive he does not perceive at all . i conclude therefore that judgment is not perception ; and since perception is ( as has been shewn ) the only opera●ion of the understanding , i conclude again that judgment does not belong to the understanding . it must therefore belong to the will , which is the proper seat both of judgment and of errour too . and it is nothing else but the will 's consenting to and acquiescing in the representations that are made by the understanding . which agrees well with those weighty and very fruitful maxims , that the will is the subject and principle of all errour as well as sin ( which indeed ought to be voluntary to make it culpable ) . that 't is in our power to avoid errour by suspending our judgment till the evidence be clear , though 't is not in our power to avoid ignorance or non-perception of many things by reason of the limitedness of our faculties . that the fault of those that err is , that their wills run before their understandings , that they judge and pronounce before they perceive , or of things whereof they have really no perception , which indeed is a great fault , and the cause of all our disorders . that we are accountable for our judgments as well as for any of our other actions . and lastly , that god is not the cause of any of our errours , which with respect to him are only negations , occasioned only by his not having given us larger capacities ; but with respect to our selves are privations , proceeding from the ill use we make of those natural capacities he has indued us with . all which great and momentous truths are grounded upon the very principle now laid down , ( which by this may appear to be something more than a curiosity ) that judgment however commonly ascribed to the understanding , does yet really belong to the will , and not to the understanding , whose operations are all terminated within the limits of perception . so well do these things cohere together , and so aptly does one truth hang and depend upon another . . but as right as i think this account of the matter to be , yet considering what an innovation it is from the scholastic measures , and how like a paradox it looks , i think a little countenance from authority may do well to counterpoise the prejudice of singularity . and because this is a greater innovation than the precedent one , i shall back it with an authority proportionably greater than what was used upon the other occasion . it may be well concluded from what has been said ( says a modern writer , and whom i think i may venture to call a philosopher ) that the vnderstanding never judges , since it only perceives , or since iudgments and even reasonings , with respect to the vnderstanding , are only pure perceptions . that 't is the will alone which truly judges in acquiescing in that which the vnderstanding represents to it , and in voluntarily reposing it self therein . and that also 't is that alone which leads us into errour . again ; i say then that there is no other difference on the part of the vnderstanding between a simple perception , iudgment and discourse , but that the vnderstanding perceives a simple thing without any relation to any thing whatsoever , by a simple perception . that it perceives the relations between two or more things in iudgment . and that in fine , it perceives the relations that are between the relations of things in discourse . so that all the operations of the vnderstanding are no other than pure perceptions . all which he further explains and confirms by an illustration taken from numbers , with some other very considerable reflections upon it ; which for brevity's sake i leave the curious reader to consult in order to his better satisfaction . . to this account of this most excellent person i fully agree as to the substance and matter of it , only would by his leave make some little alteration in the form of it ; concerning which he had no occasion to be sollicitous , as not designing a formal and exact division of the operations of the understanding ; but only to shew that they were all no other than pure perceptions . and so far his representation of the matter is right , and so , i suppose , will the form of it be too if it run thus . the only operation of the understanding is perception : which perception is either simple or complex . simple of the ideas themselves , and complex of their relations . which complex perception is again twofold , immediate or mediate . immediate when the relations of ideas are perceiv'd by the perception and collation of the very ideas themselves whose relations they are ; mediate when those relations are perceiv'd by the help or mediation of some third idea , made use of as a common measure of comparing those ideas which could not be so collated together as to have their relations perceiv'd by themselves . and in this , i think , we have a right account of the operations of the understanding , both as to matter and form ; the knowledge of which , considering how much spirit is above body , though it were only a piece of speculation and curiosity , i should think of greater worth and consideration than that of the properties of lines and figures , or any of the phenomena's of nature . . this complex perception , or the perception of the relations that are between ideas , i take to be the same with what we commonly call knowledge : which is usually defined by an evident assent , but i think not rightly . for an evident assent is the same as an assent upon evidence ; that is , an assent to an evident thing , or to a thing whereof we have an evident perception . but now perception and assent are two things , ( the former being the ground of the latter ) and 't is in the perception , not in the assent , that knowledge properly consists . for knowledge is most certainly an act of the understanding ; and it was shewn before , that the only operation of that is perception . as for assent , that will be found to belong to another principle . for assent is no other than an affirmative iudgment ; ( for then a man is said to assent to a thing when he judges it to be so or so , and then to dissent when he judges it not to be so ) ; and judgment , as was shewn before , belongs to the will. nor is it any thing to the contrary that we necessarily assent to whatsoever we clearly perceive . this neither proves assent and perception to be one and the same , nor that assent does not belong to the will , but only that the will necessarily follows , and cannot possibly resist the clear light of the understanding ; which is a great truth , but no objection . assent therefore is always voluntary , tho' not always free ; and whether voluntary or free is a plain act of the will imbracing and acquiescing in what is represented to it by the understanding . and therefore though we do always assent to what we evidently perceive , yet knowledge does not consist in the assent , but in the perception , which is the ground of that assent . . for , to push the matter a little further , though assent necessarily follows upon clear perception , and cannot be separated from it , yet sure we may use abstraction here , and consider perception without considering assent , the idea of the one not including the idea of the other . but now i would fain know whether he that clearly perceives the relations of things one to another , may not be truly said to understand or know those things ? or whether there be any thing further requisite to the understanding or knowledge of a thing after a full and clear perception of it ? if not , ( as i think no man that considers what he speaks will say that there is ) then knowledge is supposed to be in its compleat and perfect act of being by perception alone , and that before any assent be given ; which assent therefore cannot go to the making up of its nature , since it was supposed to be compleat without it . to which i add , that let our assent be join'd with never so much evidence , still we are said to assent because we know , and to what we know . so that our knowledge is here presupposed to our assent , and consequently is in order of nature at least before it , and therefore cannot consist in it . i conclude therefore that knowledge is not evident assent , but perception , particularly that perception which i call complex , the perception of the relations that are between ideas , whether as to agreement or disagreement . which , i think , till we can meet with a better , may serve for a tolerable definition of knowledge . . but now whereas this complex perception ( as was noted above ) is either immediate or mediate ; hence it is that our knowledge also admits of the same division , being either immediate or mediate , or if you please , intuitive or demonstrative . between which two the difference usually made is , that in intuitive knowledge we have an intire and simultaneous view of things , and see all at once ; whereas in demonstrative knowledge our prospect opens by degrees and we proceed step by step , advancing from the knowledge of one thing to that of another . this account indeed is true , but not explicit enough to make it clear : for 't is characterising from the effect only , and does not explain how our view in intuitive knowledge comes to be so intire , and in demonstrative so gradual and progressive . this therefore must be deduced higher , and explained by a more distinct principle . and i think we shall distinguish them more clearly and exactly by saying , that intuitive knowledge is when we perceive the agreement or disagreement of one idea with another immediately and by themselves , without the mediation or intervention of any other idea . demonstrative , when this agreement or disagreement is perceiv'd not immediately , by comparing the ideas with themselves , but mediately , by comparing them with a third ; that is , when we perceive them to agree or disagree with themselves , as we find them to do so with some third idea , which we are oftentimes forced to make use of as a common measure , because we cannot always , by reason of the narrowness of our faculties , so collate and confront our other ideas together , as to see whether they agree or no by their mere comparison . . this demonstrative knowledge is what in the schools is call'd science , concerning which great stir is made , and variety of definitions given , but which by the measures already laid down , appears to be nothing else but a mediate perception , or the perception of the relations of ideas by the mediation of some other idea . this other idea is what we usually call a medium or proof , because it is the common measure whereby our ideas are compared , and the relations between them perceiv'd . and 't is the form and process of the understanding using this middle idea as a measure whereby to perceive the agreement or disagreement of the others , according as they agree or disagree with this , that i would call reasoning , which is not the very same with science , but the way and method to it . for we are said to reason in order to know , and science is the effect of demonstration , according to that known saying in logic , demonstratio est syllogismus scientiam pariens . . if this account of reasoning be not clear enough to make it intelligible in it self , or to distinguish it from science , i would further explain it thus , by saying that reasoning ( as i here consider it with respect to the understanding ) is nothing else but the successive perception of each of the extream ideas with the middle one , in order to perceive the union that is between them by the union that they have with the middle idea . as for example : i am to perceive that space is body ; and not being able to perceive this by the immediate inspection of these two ideas , i call in a third to my assistance , and proceed to the perception of it thus : whatever is extended is body ; space is extended , therefore space is body . here 't is plain that i perceive the union of the two extream ideas space and body , by the successive perception of the union that each of them have with the middle idea , extended . now the very perception it self of the union of the two extream ideas , space and body , by the mediation of the third and middle one , is what i would call science : for 't is in the formality of this mediate perception that i am said to know that space is body . but the successive perception that i have of the union of each of these two extream ideas with the middle idea in order to perceive the union they have among themselves , is what i would call reasoning . which certainly cannot be the very perception of the conclusion it self ( for that would confound it with science ) and ●et must be perception too , ( or else it would not belong to the understanding ) and therefore can be no other than this successive perception that i speak of . whereby it may appear that the reasoning here specified is not only distinct from science , but also from that reasoning which consists in illative affirmations and negations , and so is a species of judgment , and accordingly belongs to the will , not to the understanding ; as was both remark'd and accounted for before . . those things which are known or perceiv'd by intuitive knowledge we call principles , and those things which are perceiv'd by demonstrative knowledge we call conclusions : which though equally certain ( because the objects of knowledge ) are yet not so clear as principles , which serve indeed to the demonstration of other things , but need none themselves , as being visible by their own light , and sometimes are so evident that they are not so much as capable of any , but are strictly indemonstrable , there being nothing more clear than themselves whereby they may receive further evidence . we say of such propositions , that they are as clear as the light ; and there is more aptness in the comparison than all that use it , i believe , are aware of . for light is seen immediately and by it self , and not by the mediation of any thing else ; whereas all other things are seen by light. the light that is thus seen by it self answers to principles , and those other things which are seen by light answer to conclusions . and the resemblance holds as well on the part of the act as of the object : for the first of these ways of seeing answers to intuition , and the last to demonstration . so surprising is the agreement between vision and knowledge , and so strange and wonderful the proportion in this as well as in some other things between the sensible and the intellectual world. . intuition is by far the most perfect and excellent way of knowledge , as being more clear , more simple , and more intire . more clear , for here we have all light without any mixture of darkness , whereas in the other there is one dark side . more simple , for here the mind perceives the truth by one single view , whereas in the other it is fain to multiply its perception . more intire , for here again we have the prospect lying altogether before us in its full and whole extent , whereas in the other it opens gradually and successively , the light stealing in upon us more and more as we go further and further , as it does upon . men that travel toward the east . to which may be further added , that intuitive knowledge supposes and proceeds from perfection of the understanding , whose perceptive faculty is hereby argued to be very bright and clear . for it must be a very clear perception to perceive the relations of ideas by the very ideas themselves . whereas demonstrative knowledge , and the necesslty of reasoning in order to it , is founded upon the narrowness of our intellectual capacities , which not being able to perceive the truth or falshood of a proposition by the single collation of the two ideas that compose it , are fain to make use of a third as a common measure between them ; and so from the consideration of something more clear and better known , to proceed in the search of what is more obscure and less known . accordingly we attribute the way of intuition to the most perfect beings , god and angels . though as to angels , i make no great doubt but that in the consideration of very compounded questions , and such as include a multiplicity of relations they are fain to use reasoning as well as we ( as in the more simple ones we use intuition as well as they ) though perhaps after a much more perfect manner , and by such compendious and facilitating rules as we know nothing of . and as they may be supposed when they do reason , to reason better and more expeditely than we , so with equal probability it may be presumed , considering the great disproportion of natures and states between us , that they use intuition in very many things wherein we are forc'd to have recourse to reasoning . . hereafter indeed when , as the scripture tells us , all that is imperfect about us shall be done away , and we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only like but equal to the angels , we shall be able to see ( 't is to be hoped ) by intuition too ; and that many things which we here not only were ignorant of , but thought impossible ; things that were not only above our reason , but , as we thought , contrary to it . we shall not only be able to reason better than we do now , but shall in most things not stand in need of any reasoning at all , but shall with one simple view glance over and through the relations of ideas , and so have an intire prospect of the fair field of truth . but at present we must travel it over , and that with many a weary step , there being but very few things that we know by intuition , no more than just to give us a taste of the great priviledge of heaven ; and to incourage both our desires and our hopes of that perfect state , when we shall be so far from needing any logic to direct us in our reasoning , that we shall have ( in comparison ) but little need or use even of reason it self . but in this present state of our nonage and infirmity our necessity of it is very great . for our intuition is so short-sighted , and reaches so very little a way , that , as , if we knew no more than what we can by this means attain to , the compass of our knowledge would be so very scanty that we should not have near light enough to direct us in our journey through the world. so if we would know more , and see to a further distance from us , we must assist our feeble eye by the advantage of a glass . now reason is this glass , naturally indeed a very good prospective , but which logic , and especially algebra , has improved into a telescope . but yet still 't is but an artificial way of seeing , and all art supposes and argues a defect in nature . and though it be a great help , yet we know 't is no very great commendation to a man's eye-sight to see with spectacles . . and why then are we proud ? and why proud of that which should rather deject us , and make us humble , of our imperfections and our defects ? our natural reason is a mark of our limitation as creatures , and our artificial one of our infirmity as men , and both together give us but little light , and help us to see but a very little way off , and that after the most imperfect and defective manner , such as upbraids our ignorance at the very same time that it increases our knowledge , our reason not so much inlightning , as betraying the darkness of our understandings . some few things indeed we know as angels do , by intuition ( or else we could not so much as reason like men ) but still the main fund of our knowledge lies in the rational and demonstrative kind , and we are fain to use clues and chains to conduct our thoughts through the infinite mazes and labyrinths of truth , to proceed in a train from one thing to another , to walk step by step , and feel out our way with wariness and caution like men that go in the dark . and such indeed is our state in this body and in this world. 't is now a kind of night with us , as having for the most part only the lesser light , reason , for our difection . as for the greater , int●ition , we have little more of that than of the refracted beams of the sun a little before its rising , and after its setting , enough to make a twilight , a mixture of light and darkness , but such a mixture as is very unequal , darkness making the far greater part of the composition . and is not this consideration sufficient ( if there were nothing else ) to take down our pride , and inspire us with a sentiment of the profoundest humility and self-dejection . if not , let us consider that even this lesser light that is to govern our present night and darkness , does oftentimes fail us , and suffer an eclipse . let us consider that we have a darker side yet , and are subject to a much lower dispensation . there being many things , and those of the highest nature , and greatest importance , wherein our reason is utterly at a loss , and cannot help us out , and with respect to which being destitute of sight , we must be content to walk altogether by faith. concerning which in the following chapter . chap. ii. of faith. . faith is a term of great ambiguity as well as reason , but not to insist upon the several acceptations of it as it is used either in divine or in humane writings , i shall only define in what sense i here take it , and then proceed to such considerations upon it as may serve to lay open its nature so far as is requisite to the present design . . i do not take faith here for the object of faith , but for the act or habit of faith , and that not ethically consider'd , as it denotes the moral vertues of veracity , fidelity , honesty and the like , but logically , as it signifies a certain assent , judgement or perswasion of the mind , particularly that which is founded upon testimony or authority . so that the generical and common part of faith is assent , wherein it agrees with some other acts of the mind , and the more special and peculiar part that limits and contracts the general , and whereby the whole is differenc'd and distinguish'd , is the motive and ground of this assent . 't is it seems an assent grounded not upon the internal reason and evidence of the thing , but upon the bare testimony and authority of the speaker . . for i consider that there are two general grounds of assent , reason and authority . that is , we assent to a thing either because we have some perception or knowledge of it our selves , or because its truth is declared to us by another upon whose knowledge and veracity we think we may safely depend . if the reason or evidence of the thing be imperfect and incomplete , that is , if we perceive only in part , then we yeild a partial and imperfect assent , mix'd with some fear or suspicion of the contrary , which is what we call opinion . but if the evidence be full and perfect , then we yield a firm and most assured assent , which is generally distinguish'd from the other by the name of knowledge , which according to the common notion and definition of it is an evident assent . but it was shewn before that knowledge does not formally consist in the assent , but in the perception which is the ground of the assent . and indeed how is it possible it should consist in any thing else ? for ( to give yet a further confirmation to what has been already offer'd upon this occasion ) let assent be never so evident , the evidence lies in the perception , not in the assent , which of it self is a blind dark act of the mind , and can be said no otherwise to be evident , than as 't is an assent to an evident thing , that is , to what we perceive . but now perception and assent are not only two things , but such as belong also to two different and distinct faculties , and therefore can never joyn together to make up knowledge , which is an act only of one . and indeed to speak the truth , evident assent ( as 't is here applied ) seems to me a mere jumble of words confusely uniting together in one idea operations that belong to distinct faculties , one belonging to the will and the other to the understanding . and how the result of this heterogeneous composition should be knowledge , i must confess to be indeed a mystery above my comprehension . and besides , after all , an evident assent when resolv'd into more words will amount to the same as an assent to what we know , and would it not be a notable definition of knowledge , to say , that it is an assent to what we know ? . if then knowledge be not an evident assent , and indeed as to the formality of it has nothing of assent in it , as consisting purely and wholely in perception , 't is plain that this assent to an evident thing ought not to be call'd knowledge . for 't is necessary that the several species of assent should all have the general nature of assent in them , and consequently this being a certain species of assent must partake of the nature of assent in general , which it cannot do if it be knowledge , for that were to pass over into another kind , knowledge not being assent , but perception . 't is therefore most clear and evident that our common systemes have here also gone upon a wrong ground , and that knowledge ought not to be put into the number of the three assents ( which are usually reckon'd to be faith , opinion and science ) since the assent whose ground is full evidence , and which is the only one that may pretend and is commonly presumed to be knowledge , is most apparently not so , as differing from it no less than in the whole kind . . if then it be demanded by what name i would distinguish this second assent to a thing when the evidence is full and complete from the former wherein the evidence is supposed not to be so perfect , i answer that indeed ( so little have these things been consider'd as they ought ) there is no proper name , that i know of , for it . when we assent to a thing of incomplete evidence we call it opinion , and when we assent to a thing whose evidence is complete this has been usually call'd knowledge , but certainly with the utmost impropriety , knowledge , as appears , being quite another thing . but by what name to call it , or how to distinguish it , i pro●ess i know not . not for want of real difference and distinction in the thing ( for my thought of it is very distinct ) but merely because we want a word for it . as we do in like manner for assent upon reason in general to distinguish it from assent upon authority in general . for as assent upon authority in general abstracting from humane or divine is call'd faith , so also assent upon reason in general abstracting from complete or incomplete should be call'd somewhat , if one could tell what , as every generical idea ought to be distinguish'd by a generical name . but since our language affords not any one word that will serve to either of these purposes we must be content with the de●initio instead of the definitum , and express the things at large , by saying assent upon reason or evidence , and assent upon such evidence as is full and complete , which is sufficient to distinguish it from assent upon evidence incomplete , though we have no one proper word for this as we have for the other , which is fitly call'd opinion , whereby we denote the imperfection both of the evidence and of the assent . . but now if the assent he not grounded upon any internal reason or evidence of the thing at all , but only upon testimony or authority , then we call it faith. which appears to be an assent of a quite different nature from the other two . for they both agree in the general nature of assent upon evidence , and differ only as the evidence differs , and that is gradually , as complete differs from incomplet● . but faith differs from them both in the whole kind , as having no evidence at all , but only authority for its ground . and thus we have here a threefold assent , ( though not such as is taught us in the schools ) the account of which in short proceeds thus . all assent in general is either upon reason or authority . if the reason be incomplete then 't is opinion . if complete , then 't is another kind of assent for which as yet there wants a name , as also there does for assent upon reason in general . but if the assent be upon authority only , then 't is faith. . now this authority may be either of god or of man. if the authority whereupon our assent is grounded be of man , then the assent that is so grounded is human faith. if of god , then 't is divine faith. between which two there is this in common , that they both proceed not upon the internal light and evidence of the thing but upon authority , and so agree in the general nature of 〈◊〉 ▪ only as the authority differ 〈…〉 faith also varies , and human authority differing from divine just as much as fallible differs from infallible ▪ the same in proportion will also 〈…〉 between human and divine ●aith . that is , the former will always be a fallible , and the latter an infallible assent . . human faith ( though sometimes as actually undeceiv'd as divine ) is yet always liable to error and deception , and so doubtful , hazardous and uncertain even when actually true , like a conclusion drawn from uncertain premisses ; in which respect it resembles opinion , and that so much that some have confounded it with it , though i think illogically enough , since though there be a like uncertainty in both assents , yet they differ extremely in their formal motives , one being grounded upon reason , and the other upon authority . and the distinction of these assents is not taken from the degree of certainty wherein they agree , but from the quality of the motive wherein they differ . however tho' this makes a great difference in notion , it makes none in the affairs of civil life , and the faith of him that believes the testimony of a man will as to all real intents and purposes go for no more than his opinion . and that because though different assents as to the formality of their motives , they are yet much at one rate for certainty , being both fallible in their grounds , and so subject to error and deception . . but the case is quite otherwise as to divine faith whose foundation stands too sure not only to be overturn'd , but even so much as shaken . this faith is strictly and absolutely infallible , not subject to the least error , or possibility of erring , as having the very ground and pillar of truth it self , the omniscience and veracity of god for its security , than which there neither needs , nor can be greater . 't is most certain that god is both actively and passively infallible , his omniscience will not suffer him to be deceiv'd himself , and his infinite veracity and truth will not suffer him to deceive us . and therefore he that builds his faith upon his authority , goes upon the most sure grounds , and cannot possibly err in his assent . and as he is secure from error , so he is also from all just reason of scruple or fear , and leaning upon a firm and indefectible support , may stay and repose himself upon it with full acquiescence . so that there is all the certainty that can be in this faith , both objective and subjective , that of the thing , and that of the person . the thing assented to is most undoubtedly true in it self , and he that assents to it may be most firmly assured and perswaded of the truth of it in his own mind , and among all temptations to doubt and distrust may with great triumph and confidence say with the apostle , i know whom i have believ'd . . it was observ'd a little before of humane faith that it resembles opinion , in as much as they are both dubious and uncertain assents , as proceeding upon grounds of like uncertainty , though otherwise of different natures . now as this faith resembles opinion , so in like manner it may be observ'd of divine faith that it resembles science , or rather that second assent ( for so i am forc'd to call it for want of a better name ) which we lately discours'd of , and plac'd between opinion and faith. the comparison here bears the same proportion as to certainty , as it did in the other case as to uncertainty . divine faith has all the certainty that is possible , and therefore to be sure as much as science or that second assent can have . there is as much certainty in the thing assented to , and there may be as much assurance and firmness of perswasion in the assent it self , or in other words what a man believes upon the authority of god is in it self as certain as what he knows , and he may also be as certain of it . for he that assents to a thing upon full evidence can but assent fully and perfectly without suspense or hesitation , and so also can he that assents to a thing upon divine authority only . his ground is every whit as firm and sure as the others , and why then should the measure of his assurance be less ? it cannot possibly be if he knows and considers upon what ground he stands . so that thus far , both in regard of the certainty of the object , and the firmness of the perswasion , divine faith may be justly placed upon a level with the most evident assent whatever . . nor i suppose will this be thought an undue elevation of divine faith. on the contrary i expect to be complain'd of for setting the dignity of it at too low a pitch by those who say that divine faith is firmer than science . but 't is for want of the latter that these men so excessively ex●ol the former . i call it excessively , because 't is what strictly and exactly speaking cannot be . for what i perceive or know is even by that very supposition unquestionably true , ( or else i cannot be said to know it ) and what i believe upon the highest authority can be no more . to say therefore that faith is firmer than science , is like saying that one streight line is streighter than another . but perhaps their meaning only is , that 't is safer relying upon the aut●ority of god than upon our own rational faculties , which indeed is right , and i heartily wish all men were convinc'd of it . for though what i do actually and really know be to the full as true and certain as what i believe , and i can no more be out in one than in the other , yet it is more certain in the general that god cannot deceive me , than that my reason cannot be deceiv'd . not that what i assent to by divine faith can have a greater objective certainty than what i clearly and distinctly perceive or know , but only that there is a possibility , not to say danger , of my taking that for a clear and distinct perception which ●ndeed is not so , and so though i cannot be deceiv'd in what i do truly know , yet i may be deceiv'd in thinking that i know when i do not . so that divine faith though not more certain than knowledge it self , is yet of greater certainty than our knowing faculties , and generally speaking the believer goes upon surer grounds than the man of reason and demonstration . because his reason may possibly lead him into error , whereas the other 's authority cannot . and when they are both in the right , yet still there will be this difference between them , that his reason is only not deceiv'd , whereas the other 's faith is infallible . . and thus far we have taken a view of the more bright and perfect side of divine faith , i mean that of its firmness and certainty , in respect of which it stands upon a just level with science . but it has also a more dark side , in which respect it comes short of it , and must give it the precedency . and i think it may be very properly call'd a dark side , because it consists in darkness and obscurity , and which is still so much the darker , because 't is so peculiar to faith , and makes so great a part of its character , being the main difference that distinguishes it from science , or that second assent before spoken of . for as to firmness and certainty , therein they agree . for faith may be firm , because he that believes in god may be supposed not in the least to hesitate or doubt of the truth of what he reveals . and 't is also certain , because it relies upon the most certain foundation , the testimony of god , who is infallible himself , and cannot deceive . and hitherto they run parallel one to the other . but here begins both the difference and the disproportion , that there is clearness and evidence on the side of science , and that second assent , whereas there is none on the side of faith , which walks indeed upon firm ground , but altogether in the dark . for he that believes does not give his assent because either by sense or reason he perceives the object of his faith to be thus or thus , but merely because he has the word and authority of god for it . which though it be sufficient to found a firm and certain , is yet however not enough to beget a clear and evident assent . so that the great and distinguishing character of science and the second assent , is light and evidence , and that of faith inevidence and obscurity , which accordingly is commonly said to be an inevident assent . but how and in what sense it is so seems not commonly to be so well understood , and for the consequence of what depends upon the right stating of it , deserves to be explain'd with all possible exactness . . in order to which we are carefully to distinguish between the thing believ'd , and the reason or motive that induces us , to believe it ; even as in knowledge we distinguish between the thing known , and the argument or medium by which it is known , the scitum and the formalis ratio sciendi . the thing believ'd i would call the matter or the object of faith , and the motive that induces me to believe it i would call the formal reason of faith. aquinas i know calls them both objects , and then after distinguishes them by calling the former the material object , and the latter the formal object of faith. accordingly he says that the formal object of faith is the first truth , meaning ( as he afterward explains himself ) that faith relies upon the truth of god as its medium , or argument . which medium i chuse rather to call ( and i think more intelligibly ) the formal reason , than the formal object of faith. since the term ( object ) seems more properly to design the matter of faith , or the thing believ'd , and is hardly applicable to the motive or reason of believing . however since we both mean one and the same thing , there need be no debate upon the different manner of expressing it , especially since if any one think his term more intelligible and expressive of the notion intended by it , or has any reverence for it upon any other consideration , he is at liberty to substitute it in the room of the other . . this necessary distinction being premised , 't is in the first place to be well heeded that when faith is said to be an obscure and inevident assent , this obscurity or inevidence is not to be applied to the formal reason or motive of faith , but only to the matter or object of it . i say not to the formal reason of it . for as there may be in general a clear reason why a man should believe an obscure thing , so 't is most certain that the formal reason for which we assent to the things of faith is very clear . for this formal reason is no other than the authority of god , or rather , since this includes the truth of the revealer as well as the revelation it self ( for otherwise of what authority would be the revelation : ) i would chuse to say that the truth and revelation of god do jointly make up the formal reason of divine faith , which accordingly proceeds upon this double principle , . that whatever god reveals is true , . that this or that thing in particular is reveal'd by god. for faith has its reasons as well as science ( though of another nature ) and its reasons are these two , as will more distinctly , appear by disposing the process of faith into a syllogistical form , which will be this . whatever is reveal'd by god is true , this is reveal'd by god , therefore this is true . the conclusion of this syllogism contains both the matter and the act of faith , as it is an assent to such a thing upon such a ground , which is implied by the illative particle , therefore . the two other propositions contain the ground it self or the formal reason of faith , which you see consists of the double principle before-mention'd . now 't is most apparent that these two principles are both of them sufficiently clear , or at least may be so . 't is clear in the first place that whatever is reveal'd by god is true . this is either self-evident , or may be proved from the idea of god , and so has either the light of a principle , or of a conclusion , either an immediate or a mediate evidence . and it may be also clear ( and to be sure is so whenever our faith is well-grounded ) that such a thing in particular is reveal'd by god. and in both these respects it is true ( what is commonly said ) that faith is the highest reason . for you see it is perfectly reasonable in its fund and principle , and does at last resolve , as much as any mathematical conclusion , into a rational ground of unquestionable light and evidence . with this only difference that a conclusion in geometry is founded upon a ground taken from within , from the intrinsic nature of the thing , whereas our conclusion of faith proceeds upon a ground taken from without , viz. from the authority of god , but such as however in light and evidence is no way inferiour to the other . . this by the way may serve to shew the vanity and impertinence of those who when they are to prove that there is nothing in christianity above reason , run out into a popular ve●● of harangue about the reasonables of the christian religion and its great accommodation to human nature , crying out with repeated importunity that man is a reasonable creature , christianity a reasonable service , and faith a rational act , nay even the highest reason , and the like . as if we were for a blind and unaccountable faith , and denied the use of reason in religion , or that faith was founded upon reason . or as if because there is a reason from without for believing , therefore the thing believ'd might not from within , and as to the inward matter of it be above reason , so as not to be comprehended or accounted for by it . but this will cross my way again in another place , and therefore i shall not anticipate here what further considerations i may have occasion to bestow upon it there . . to return therefore , i say that this obscurity and inevidence that is in faith , and upon whose account it is commonly said to be an inevident assent , does not belong to its formal reason ( which you see may be clear enough , as clear as any principle of natural science ) but only to the matter or object of it . that is , in other words the inevidence does not lie in the reason of believing , but in the nature of the thing believ'd . not that the matter of faith again is wholy and all over without evidence ( for then there would be no reason to believe it ) but only that it has no evidence from within , and from the nature of the thing it self , as was remarqu'd before . not that this again is so to be understood neither as if the proposition to be believ'd were not so much as simply intelligible as to the very litteral sense and direct signification of its terms . no , we are no more to believe we know not what , than to believe we know not why , and whatever darkness there may be in faith , it is still so much a luminous assent , and an act of reason , as to require that we understand the simple meaning of the proposition we are to believe , as well as the grounds of credibility upon which it challenges our assent . for the general object of faith is truth , and truth is the relation of connexion between ideas , i say ideas , for truth does not lie in sounds or words but in things . therefore to believe such a thing to be true is the same as to believe that there is a connexion between such ideas . but then a man must know what those ideas are , or else how can he believe they are connected . therefore he must understand something more than the terms themselves , he must also have the ideas of those terms , which is the same as to under stand the meaning and signification of them . and indeed he that has no idea or conception of what he believes , believes he knows not what , and he that believes he knows not what cannot be properly said to believe any thing . in all faith therefore the proposition must be simply intelligible , and though the truth of it be to be believ'd , yet the meaning of it must be understood . . for we are again carefully to distinguish between the meaning of a proposition , and the truth of a proposition . the meaning of a proposition is only the determination of the ideas that are signified by such terms ; the truth of it is the union or connexion that is between those ideas . now though a man does not see the connexion that is between the ideas of that proposition he is said to believe , yet he must in some measure perceive the ideas themselves , because in believing the proposition he is supposed to believe that such ideas are so related and connected together . when therefore 't is said that the matter of faith is inevident as to the intrinsic nature of the thing , the inevidence must not be thought to lie in the ideas whereof the proposition to be believ'd consists , but in the connexion of those ideas , that is , not in the meaning of the proposition , but in the truth of it , which is properly the object of faith , as the ideas themselves are of perception . which again by the way may serve to discover another instance of impertinency in the reasoning of those , who when they are maintaining that there can be no article of faith above reason , divert into pompous flourishes and declamations about the intelligibility of the objects of faith , and the utter impossibility of believing what is not intelligible . as if we denied the simple intelligibility of the proposition , or would have men believe they know not what ( which certainly would be a strange degree of implicit faith , and more nonsensical than that of the collier ) or , as if that proposition which is clear enough as to its simple meaning might not be inevident , and so above reason , as to its truth , or in other words , as if clearness of ideas might not consist with obscurity of their connexion . . but then it must be observ'd again that when we say that the inevidence that is in the matter of faith respects the truth of the proposition not the meaning of it , or the connexion of the ideas , and not the very ideas themselves , this is not so to be understood neither as if the matter of faith even thus consider'd , were absolutely , and in its self necessarily inevident , and such as could not possibly be known without altering its nature , and ceasing to be any longer the object of faith. i know the contrary supposition has prevail'd in some schools , where it passes almost for principle and maxim that knowledge and faith are mutually exclusive of each other , that the same thing cannot be at once the object of both , and that therefore if a thing be believ'd it cannot be known , and if known that it cannot be believ'd . st. austin was of this opinion , and has in many places declared his mind to this purpose , particularly in his xl treatise of his exposition upon st. iohn's gospel . and his authority has recommended it ( as it did most other things ) to several of the schoolmen , particularly aquinas , whence it has been transmitted down among many modern writers of the systematical way , both philosophers and divines . but we must follow reason before authority , and whoever can be prevail'd with to lay the latter quite aside , and to use the other as he ought , will i believe clearly perceive that nothing hinders but that the same proposition may be at once the object of both faith and science , or that the same thing may be at the same time both known and believ'd , provided it be by different mediums , according to the diversity of the respective acts. . for , not to enter into the wrangle and dust of the schools upon this occasion , it may be sufficient to consider that there is no manner of opposition between faith and knowledge , or the most evident assent as to the essence of the proposition ( that being not supposed to be denied in the one which is affirm'd in the other , or the contrary ) but only as to the medium of the act. and that 't is not the absolute nature of the thing believ'd , but the quality of the motive that specifies faith , and distinguishes it from other assents . so that 't is no matter what the absolute nature of the thing be in it self , whether it be evident or not evident , knowable or not knowable , provided it be assented to upon the proper medium and motive of faith , that is upon authority , without any respect had to the natural evidence of the thing , though otherwise never so evident in its own absolute nature , so as to be the object of science ( though upon a different medium ) at the same time . for as i said before , 't is not the nature of the thing , but the quality of the medium that specifies faith , and tho' the same thing cannot have two natures , or be in it self at once evident and not evident , yet why may it not sustain two different relations , or be consider'd in two different mediums , so as to be said to be known when perceiv'd by its evidence , and to be believ'd when assented to upon authority ? which certainly may be done as fully , and with as little regard to its evidence , as if there were no evidence in the thing at all . so that the evidence of the thing does not hinder the belief of it , supposing the belief not to proceed upon that evidence , but upon its own proper medium , authority . . but to use a way of arguing less abstract , though it may be with some more pressing and convincing . suppose god should reveal to me a geometrical truth , as that two triangles having the same base , and being within the same parallels , are equal , and i who at first receiv'd it upon his bare authority should come afterwards to be able to demonstrate it my self upon the known principles of art , who that well considers the natures of these things would say that my science evac●●ted my faith , and that i ceas'd to be a believer assoon as i became a mathematician ? for though i am now supposed to know what before i only believ'd , yet why should this knowledge destroy my faith , since i may still have as much regard for the authority of god , and as little to the evidence of the thing as i had before the demonstration , and would still be ready to assent to it though there were no evidence to be produced for it , only upon the ground of divine authority . and , to use another sensible though not so artificial way of arguing , i would fain know whether any one of those who are of the contrary sentiment would refuse a demonstrative account of a reveal'd truth , suppose the creation of the world , merely for fear of injuring or destroying his faith , which yet he were bound in conscience to do , if knowledge and faith were so exclusive of each other , and inevidence and obscurity were so absolutely of the essence of faith as some pretend . for then it would not be lawful to acquire the natural knowledge of any reveal'd truth , because 't is unlawful to destroy one's faith , and every believer would have just reason to fear all further light and information about what he believes , which yet i think would be acknowledg'd by all an extravagant scruple , such as can hardly enter , much less stay long in any considering head ; and is withal contrary to a plain exhortation of the apostle , who bids us add to our faith knowledge . . when therefore the matter of faith , as it is taken for the truth of the proposition believ'd , is charged with obscurity , and faith it self upon that account is said ( as it commonly is ) to be of inevident things , the meaning ought not to be of an absolute , but of a relative inevidence . not that what is believ'd is so all over dark and obscure that it cannot ( while believ'd ) absolutely be known , but only that it cannot under that formality , and so far as it is believ'd , being necessarily in that respect inevident , how bright or clear soever it may be in other respects . that is in other words , though the thing believ'd absolutely consider'd may be evident , yet it is not so as believ'd , or in relation to faith , because that has no regard to the evidence how bright soever it may shine , but proceeds wholy upon another argument , between which and the evidence of the thing there is not the least affinity or communication . the short is , the object of faith simply and absolutely speaking may admit of evidence , but then though it be never so evident and demonstrable in it self , yet as believ'd it is always obscure , faith having no regard to the proper light and evidence of the thing , but only to the testimony of the revealer , whose bare authority is the only motive that determines her assent , and the only ground upon which she lays the whole weight of it , though the truth of the thing in it self absolutely consider'd , may also stand upon other foundations , be rationally accounted for by arguments from within , and so be seen by its own light. but let the light shine never so bright upon the object from other sides , faith lets in none , nor has any regard to that which she finds there , but connives at it , and walks ( as i may say ) with her eyes shut , contenting her self with the certainty of revelation , and leaving to science ( if there be any ) the evidence of the thing . so that the object is always dark to her , how clear and bright soever it may be in it self , or appear , when absolutely consider'd , to a philosophic eye . in which respect it falls very short of the perfection of science , though in respect of firmness and certainty it be equal to it , as was said before . all which is briefly couch'd in that excellent account of faith given by the author to the hebrews , when he says , that it is the substance of things hoped for , and the argument of things not seen . where by substance and argument he equals it with science in regard of the firmness and certainty of the assent , but by saying that 't is of things not seen he makes it vail and stoop to it in point of evidence , in which respect indeed faith , as firm and as certain as it is , is as much inferiour to science , as darkness is to light. . to gather up then what has been here discours'd at large concerning the inevidence of faith into one view . when we say that faith is an inevident assent we are not to understand this inevidence of the formal reason of faith , but of the matter of it . and when we say that the matter of it is inevident , we should not intend by it that it is wholy and all over without evidence , but only that it has none from within or from the intrinsic nature of the thing . and when we say that the matter of faith is inevident from within , this again is not to be intended of the simple meaning of the proposition , but of the truth of it . and when we say that the truth of it is inevident , this again lastly is not to be understood , as if it were always and necessarily so in its own absolute nature , but only so far forth as it is believ'd , or as 't is consider'd under the formality of an object of faith. or in other words , the inevidence of the matter of faith in respect of the truth of the article is not an absolute but a relative inevidence . not that the matter of faith is never absolutely and in the nature of the thing inevident ( for it may be so too as will be seen afterwards ) but only that it is not necessarily so , there being no reason from the nature of faith that requires it should , which may consist with evidence , though it proceeds not upon it , and has no regard to it as a motive . so then the formal reason of faith is always clear , the matter of it absolutely consider'd may be clear or not clear , as it happens , according as the nature of the thing is , but as believ'd , or as consider'd under the formality of being the object of faith so it is always inevident and obscure , as being not supposed to be assented to for the sake of its evidence ( even when it has any ) but wholy upon another account , already sufficiently represented . . and thus having struck some light into the darkness of faith , by stating and explaining with what exactness i could in what sense it is an inevident assent , i cannot forbear observing by the way ( though a little of the soonest ) of what service this account may be towards the grand question of believing things above reason . for if faith be an inevident assent so far at least as not to respect the evidence of its object , why may not a thing be believ'd though it be above reason ? for what though it be above reason , is it therefore above faith ? has faith any regard to evidence ? or is it determin'd by any rational motive , i mean that is taken from the nature of the object ? even when a thing is evident , faith is not supposed to assent to it because of its evidence , and why then may not a thing be believ'd though it be not evident ? some contend that faith and evidence cannot possibly consist together , and according to them not only what is inevident may be believ'd , but whatever is believ'd must be inevident . but this i look upon , and have already shewn to be a mistake . and 't is a mistake in the extremity too . for i take it to be every whit as much an extreme to say that the object of faith is always inevident , as to say that it is always evident . however , it is always inevident so far as believ'd , which is the middle point between the two extremes . the nature of faith requires at least this relative inevidence of the object , whatever it be in its own nature , and we need no more . for if the object of faith be alwayes inevident so far as believ'd , then will it not follow that it may be believ'd though inevident ? for my part i see nothing that should hinder this consequence , if the principle it proceeds upon be right . the principle is ( and a very moderate one sure , the generality of writers straining the matter a great deal higher ) that the object of faith is inevident as far as believ'd . the consequence is , that therefore a thing may be believ'd , though inevident . 't is true indeed one of these is an absolute , and the other only a relative inevidence . but this signifies nothing to the argument . for why may not a thing really and in it self inevident be believ'd , when even that which is evident is consider'd by faith as inevident ? why , then 't is all one ( as to faith ) as if it were so indeed ; for what does the evidence signify , or what real alteration does it make , if faith has no regard to it , nor consideration of it ? and what should hinder then but that a thing really inevident may be believ'd , especially if reveal'd by god himself , and concerning himself . the short is , faith as faith has no regard to evidence ( i mean that of the thing ) and faith as divine has no need of it , and therefore why an inevident thing may not be believ'd is what i do not understand , and would be glad to learn . . but to return ( for i look upon this as too much a digression from the present , and too much a prevention of what is to follow to be further pursued ) after having thus discours'd of the nature of faith in general , and the double distribution of it into humane and divine , with proper considerations upon each of them , it remains that it be now further consider'd that each of these may be either explicit or implicit . then we are said to believe explicitly , when we believe determinately such or such a thing in particular , distinctly knowing what that particular thing is . and then implicitly , when we believe indeterminately and at large whatever is proposed to us by such an authority , not knowing what in particular is proposed , or what it is we believe . which though it seems to carry the appearance of an assent too blind and hood-winkt to be the act of a reasonable creature , may yet in its proper place become him as much as the other , and indeed is every whit as rational an assent in its ground and principle . for all explicit faith is founded upon implicit , and has implicit faith in it . . to understand both this and the nature of implicit faith the better we are to consider ( what has been already intimated ) that faith proceeds upon premisses , as well as science , and is the conclusion of a syllogism . and i further note ( what perhaps may not be unworthy the observation of the curious ) that the major proposition in faith explicit is the conclusion in faith implicit , as may be seen in the syllogism before set down . whatever is reveal'd by god is true , this is reveal'd by god , therefore this is true . the major proposition here ( whatever is reveal'd by god is true ) is the conclusion of implicit faith , whose act is as much to believe to be true whatever god reveals , as the act of explicit faith is to believe that this or that in particular is so . so that explicit faith proceeds upon implicit , borrows from it its conclusion for its principle , and begins where the other leaves off . just as in the subalternation of sciences , that which is a conclusion in one is a principle in the other , so 't is here in the subalternation of these two faiths , whereof that which is explicit may be said to be subalternated to that which is implicit . let not any therefore vilify or disparage implicit faith as a blind and irrational assent , since it lays a ground for explicit , which serves it self of it , using its conclusion as a principle , even as what is a conclusion in geometry is a principle in perspective . and as geometry is therefore accounted the superiour science , so ought implicit faith to be reckon'd as the superiour faith , upon whose conclusion the other proceeds , and which it self proceeds thus , whatever is reveal'd by him that is infallible is true , god is infallible , therefore whatever is reveal'd by god is true . here besides that 't is plain to be seen that the conclusion of this last syllogism is the principle of the precedent one , and that explicit faith supposes what is proved in implicit , it may be further noted that implicit faith ( as being the highest degree of faith ) is due only to the highest , that is , to an infallible authority , the reason why whatever is reveal'd by god is here concluded to be true , being , because he is infallible . infallibility then is the proper ground of implicit faith , and accordingly the church of rome assuming to her self the character of infallible , does upon that supposition rightly require it . i say upon that supposition , for she is right enough in her consequence , supposing her principle to be true . but the truth of it is , that is most extravagant , and such as carries in it such matchless arrogance and presumption as befits only him who as god sitteth in the temple of god , shewing himself that he is god. for god only is infallible , and therefore he only has right to require implicit faith. and to him indeed it is due from every one of his creatures in the highest measure imaginable , as is also implicit obedience upon the same ground . of both which we have a signal example in abraham , who when he was call'd by god to go out into a place which he should after receive for an inheritance , is said by faith to have obey'd , and to have gone out , not knowing whither he went. . but now what can be more dark and inevident than this implicit faith ? it s formal reason indeed is sufficiently clear , and it resolves at last into a ground highly rational , and so may be said in that respect to be the highest reason . for certainly nothing can be more reasonable than to believe whatever god ( who is infallible ) reveals . there is therefore no darkness on this side . nay even the light it self does not shine more clear. but as for the matter of it ( if i may call it so where nothing distinctly is believ'd ) that is sure as dark and obscure as can well be conceiv'd , so dark as even to be invisible . for a man to believe at large without any restriction or limitation whatever god shall propose to him , let it be what it will , not knowing what that is ( like abraham's going , not knowing whither he went ) is such a dark and obscure act of faith as has nothing clear in it but the humility and devotion of him who so believes . this is a faith worthy of god , as well as peculiar to him , and 't is the great inevidence and obscurity of it that makes it so . for so far is the matter of it from having any evidence in it , that it is not so much as evident what the matter of it is . here then is the very blackness of darkness , and he that has this infolded faith ( as every true believer has ) and can thus trust god in the dark , where he sees nothing but only the general reason of his so doing , is not likely in any of the more explicit instances of it to plead the inevidence of the article to excuse his infidelity , or to deny his faith to an otherwise sufficiently clear revelation , merely because it is above his shallow reason . . upon what has been hitherto discours'd it will not be difficult to give in few words a satisfactory resolution of a celebrated question which among the schoolmen has made a great many , and that is , whether faith belongs to the vnderstanding or to the will : it is plain by the measures already laid down that it belongs to the latter . for faith ( as all acknowledge ) is an assent , and assent is a species of judgement , and judgement ( as has been shewn already ) is an act of the will , not of the understanding , whose only operation is perception , and consequently faith is an act of the will consenting to , imbracing , acquiescing and reposing it self in what the understanding represents as proposed and reveal'd by god. and indeed unless judgment and consequently faith did belong to the will as their proper and immediate principle , 't is impossible to conceive how a man should be blame-worthy for any of his opinions , or how he should stand accountable either for error on the one hand , or for infidelity and heresy on the other . for if faith be an act of the understanding then since the only operation of the understanding is perception , the greatest fault of an infidel or a heretic will be non-perception , which indeed is not error but ignorance , whereas infidelity and heresie are always supposed to include error , and to be also the worst of errors . and this non-perception is only a negation , and such as resolves into want of parts , which is not a moral but a natural defect , whereas infidelity and heresie ( as indeed all that is faulty ) are understood to be privations , and defects of a moral nature . but then to make them so they must be voluntary ( nothing being faulty but what is so ) that is again they must be wilful , that is , they must be acts of the will , and consequently faith which is the habit whereof those sins are privations , must also belong to the same principle , or else in short there would be neither vertue in having it , nor vice in being without it . and accordingly our saviour in upbraiding the iews with infidelity does all along not only by confequence , but directly and expresly , charge it upon their wills : ye will not come to me , that ye may have life . . and thus i have gone thorough what i intended , and what indeed is of greatest consideration , upon this subject of faith. in the account of which if i differ from any authors of the better character that have either professedly or occasionally written upon it , particularly baronius and dr. pearson , 't is not that i love to lay aside great authorities , or affect to be by my self , but because i follow the best light of my understanding , write with freedom and ingenuity what i think , and endeavour to represent things as they are , without having regard to authority any further than i think it joyn'd with truth and reason . which shall also be my rule in what remains of this treatise . in the mean time what has been hitherto discours'd concerning reason and faith may serve as a good preparation in order to an account of the great question concerning the belief of things above reason . but before we enter upon any thing of that nature , 't is fit the distinction of above reason , and contrary to reason be consider'd and rightly stated , which is the task allotted for the next chapter . chap. iii. the distinction of things contrary to reason , and above reason , consider'd . . there are some distinctions in the world that are without a difference , though difference be the ground of all distinction , and this by some is pretended to be of that number , who will have the parts of it to be coincident , and that contrary to reason and above reason signifie in reality alike , and are but different expressions for one and the same thing . and though they may be reasonably suspected to do this to serve the interest of a cause for whose advantage it would be to have this distinction taken away , yet they have the confidence to charge the same upon those that hold it , pretending that it is only a dextrous shift and evasion invented by subtile men as an expedient to relieve the distress of a desperate argument , when there is nothing else to be said for it . . which of these is the evasion , either the denying or the allowing this distinction , will best appear by the examination of it , which , besides its serviceableness to our clearer proceeding in what we are now upon , i am the rather induced to undertake , because ( as mr. boyle observes in a little treatise upon this subject ) there are divers that employ this distinction , few that have attempted to explain it , and none that has taken care to justifie it . indeed he himself is the only person that i know of that has written professedly about it ( and i cannot but wonder that a thing of such curiosity and importance should be so little consider'd ) though i think he has not gone to the bottom of the subject , nor is sufficiently clear even as far as he goes . however because he has some considerable observations upon it ( as indeed his thoughts are generally very good ) and there is no reason why we should refuse any additional light in so dark and untrodden a way , i shall for the further advantage and illustration of the matter first draw up into a short view what that excellent person has meditated concerning it , with such occasional remarques as i shall think necessary , and then proceed to state the thing according to my own conceptions , hoping that between us both it will be sufficiently clear'd , and that nothing of any consequence will be overlook'd that belongs to the consideration of this so little consider'd , and almost virgin subject . . to give you then in the first place the sum of mr. boyle's account , he proposes in general two things . . to declare in what sense the distinction is to be understood . . to prove that it is not an arbitrary or illusory distinction , but grounded upon the nature of things . as to the first he tells you that by things above reason he conceives such notions and propositions as mere reason , that is , unassisted by revelation would never have discover'd to us , whether those things be to our finite capacities clearly comprehensible or not . and that by things contrary to reason he understands such conceptions and propositions as are not only undiscoverable by mere reason , but such as when we do understand them do evidently appear repugnant to some principle , or to some conclusion of right reason . . now before i go any further i would here by this great man's leave , and with due deference to his high character , remarque , that though things undiscoverable by mere reason without revelation may in a certain sense be said to be above reason , in as much as they surpass the natural ability of the understanding to make the first discovery of them , yet this is not what divines mean by above reason as they use the phrase in this distinction , opposing it to contrary to reason . for this distinction was intended against the socinians , who generally reject the mysteries of faith as contrary to sense and reason , to which we reply that they are not contrary to reason but only above it . they cry out that this is no distinction , but a mere shift and evasion , pretending that the i arts of it fall in together , and that what is above reason is also contrary to it , and therefore not to be believ'd . now 't is most plain that both they that use this distinction , and they against whom it is used do not . mean by things above reason such as are beyond the first invention or discovery of it . for besides that to mean that our mysteries are only undiscoverable when we say they are above reason , would be too little a thing to oppose to contrary to reason , it is also too little a thing to intend by mystery , since though the undiscoverableness of them by reason might be a sufficient ground of their being so call'd before their revelation , it can be none now after they are reveal'd . and therefore if we say of these mysteries now that they are above reason , we cannot be presumed to intend it in respect of their undiscoverableness . and 't is as plain that that our adversaries do not so understand us . for they deny that things above reason are to be believ'd , and that because ( according to them ) above reason and contrary to reason are all one . but now no socinian that understands his own principle would deny the credibility of things above reason , as that signifies only undiscoverable by reason alone , much less would he say that what is above reason ( in that sense ) is also contrary to it . no , without doubt they will in this sense both allow us the distinction , and the mysteries ( if they may be so call'd ) that are built upon it . but then this plainly shews that they do not understand it in this sense , any more than we . . instead therefore of saying undiscoverable , he should have said incomprehensible by reason . into which he slips unawares in the account of the other part of the distinction , things contrary to reason , by saying that they are such as when we do understand them do appear repugnant , &c. which plainly implies that the former things that were said to be above reason are such as we do not understand , even when discover'd , and not such as we are not able only to discover , since otherwise there will be no antithesis in the second part , in which there is nothing amiss except those words as are not only undiscoverable , which in my judgment ought to be expung'd as the production of the first mistake . . mr. boyle proceeds to illustrate his explanation of this distinction by a comparison drawn from sight . he supposes a man to be askt by a diver what he could see in a deep sea. to which the man is supposed to reply that he could see into a sea-green liquor to the depth of some yards and no further . so that if further ask't if he could see what lies at the bottom of the sea , his answer no doubt would be in the negative . but then if the diver should let himself down to the bottom and bring up thence and shew him oysters or muscles with pearls in them , he would easily acknowledge both that they lay beyond the reach of his sight , and that the pearls were genuin and good. but if the diver should further pretend that each of these pearls was bigger than the shells they were contain'd in , this would be thought not only undiscernible by the eyes , but contrary to their informations , and to admit this would argue the sight not only to be imperfect , but false and delusory , and accordingly 'tis presum'd that this he would not admit . . now i not only allow this comparison , but even admire it for the singular aptness and pertinency of it to illustrate , even to the sense , the difference between things above and things contrary to reason , only i think it seems to proceed upon the supposition that by things above reason are meant such only as are incomprehensible by it , which certainly would make the comparison much more apposite and exact . whereof he himself appears sensible at the end of it , where offering to consider the matter more distinctly , he tells you that the things above reason are not all of one sort , but may be distinguish'd into two kinds sufficiently differing from each other . which he makes to be these , that there are some things that reason by its own light cannot discover . and others , that , when proposed it cannot comprehend . this indeed is true , but then he should have said so sooner , and have told us withal that by things above reason ( as the phrase is used in this distinction ) he meant the latter sort only , the former not being to the purpose . . however he proceeds upon that part first , that is , to shew that there are divers truths in the christian religion that reason left to it self would never have been able to find out . of which he gives several instances , which as not being to the point , i pass over , and come to his other consideration of things above reason , meaning such as when proposed do surpass our comprehension , and that ( as he well observes ) upon one or other of these three accounts , either as not clearly conceivable by our understanding , such as the infiniteness of the divine nature , or as inexplicable by us , such as the manner how god can create a rational soul , or how this being an immaterial substance can act upon a human body , or be acted upon by it , &c. or else lastly as asymmetrical or unsociable , that is , such , as we see not how to reconcile with other things evidently and confessedly true , whereof he gives an instance in the case of prescience and contingency . . he further observes ( and i think rightly ) that there may be difference of degree in things above reason , as to their abstruseness . that some things appear to surpass our understandings immediately , even before attentively lookt into . and other things only when a narrow inspection is made into them , being intelligible enough in the 〈◊〉 ▪ and as imploy'd in common discourse . whereof he gives instances in place , time , and motion . and he makes use of this observation to solve a difficulty wherein it is pretended that we cannot profess to believe things which we acknowledge to be above our reason , without discovering that we do not well consider what we say , and that we then talk like parrots . to which the substance of his answer is , that we may talk of those things according to that notion of them which is more obvious and superficial , though not according to that which is philosophical and accurate . . after this explanation of what is meant by above reason and contrary to reason he comes in the second place to justify the distinction by shewing that it is grounded upon the nature of things . and that he does by shewing that there is no necessity that things above reason should be also contrary to reason . this he shews first of things above reason in the first sense , viz. those that are undiscoverable by reason alone , but this being not the sense of above reason as it is used in this distinction , and since things according to this sense above reason are not affirm'd by our adversaries to be contrary to it , i pass over all that he says upon this part , and strike in with him again where he shews the same of things above reason in the second sense . i cannot meet with any thing directly under that head , but only a few passages here and there scatter'd up and down . as when he says of galileo , that when he first made his discoveries with the telescope and said that there were planets that mov'd about iupiter , he said something that other astronomers could not discern to be true , but nothing that they could prove to be false . and again when he says that for a thing to be above reason is extrinsecal and accidental to its being true or false . because to be above our reason is not an absolute thing , but a respective one , importing a relation to the measure of knowledge that belongs to human understanding . and therefore it may not be above reason in reference to a more inlightned intellect &c. which indeed is rightly and very judiciously remarqu'd in it self , and no less pertinently to the present business . and again when he says that there are some things true which yet are liable to objections not directly answerable , and so above reason . he instances in the controversie of the divisibility of quantity , where each side of the contradiction is press'd with unanswerable objections , and yet as parts of a contradiction , one of them must necessarily be true . and yet take which you will you run into invincible difficulties . which indeed well concludes that a thing that is above reason may yet be true , and if true then not contrary to reason , it being impossible that what is so should be true . which one consideration is indeed enough to justifie the distinction beyond all exception . . mr. boyle has yet a further observation concerning this distinction too considerable to be pass'd over , and that is , that he looks upon it to be of importance not only to the defence of some mysteries of the christian religion , but even of some important articles of natural theology , in which ( as he shews by several instances ) there are many doctrins which must be acknowledg●d to be true , and yet whose modus is not explainable . . after this he considers an objection wherein it is pretended that the granting this distinction would be of bad consequence , as affording shelter to any unintelligible stuff that a bold enthusiast may obtrude under the venerable title of a mystery , that is above reason . to which he answers very judiciously , that he does not deny but that the distinction is liable to be ill imploy'd , but that this is no other than what is common to it with divers other distinctions , which are without scruple admitted because useful , and not rejected because they have not the priviledge that they can never be misapplied . and that therefore both in reference to those other distinctions , and that he had been treating of , it becomes men to stand upon their guard , and strictly examine how far the doctrine proposed as a mystery , is intitled to the benefit of this distinction . which if it should be employ'd to justifie any thing , that , though styl'd a mystery , is but a pretended one , the errour ( as he well observes in the close of all ) will lye , not in the groundlesness of the distinction , but in the erroneousness of the application . . in this you have the sum and substance , as briefly and as clearly as i could represent it , of mr. boyle's thoughts concerning things above reason and contrary to reason , which , like all his , are great and strong , and ( allowing only for those inaccuracies taken notice of ) just and true . and now though what this excellent person has offer'd may serve to let in a great deal of light into the distinction , yet since a thing of such consequence if true , and so much contested whether true or no , can never be made too clear , and sometimes a different , though not better , representation of a thing may contribute to its further illustration , every reader having his particular point of view , so as that the very ●ame notion or truth that does not meet with him in one posture , may shine full in his face and strike him with success in another , i shall therefore under the shelter of mr. boyle's authority , and by the advantage of his light , venture to set down my own thoughts concerning this weighty point , applying my self chiefly to that part of it , wherein i think the other account most defective . . and first though it should be true that to be above reason is to be incomprehensible , and to be contrary to reason is to appear repugnant to some principle or conclusion of right reason , yet i do not think this of it self sufficient either to clear or to justifie the distinction , since it may be both again demanded what it is to be incomprehensible , and what repugnant , and again disputed whether incomprehensible and repugnant be not the same , as well as whether that which is above reason be not also contrary to it . and then we are but where we were before . this account of the matter is then too gross and general to be rested in , and we must be therefore more minute and particular in our explanation of it , if we would be more clear. . however since generals are to go before , and do also prepare the way for particulars , i shall first propose the general idea of things above reason and contrary to reason , and then particularize upon that idea , by opening and unfolding more distinctly and explicitly what is contain'd in it , and by so comparing and collating together the two parts of the notion as to shew the real difference that is between them . so that i shall make but one work of the explanatory and iustificatory parts , supposing that there needs no more to the justification of the distinction , than only to have the members of it well explain'd . for if the idea of above reason be distinct from the idea of contrary to reason ( as the explanation of them will shew that it is ) then the distinction proceeds upon a real difference , is grounded upon the nature of things , and has all that is necessary to a true and good distinction . . by things above reason then ( as the expression is used in this distinction ) i conceive to be meant , not such as reason of it self cannot discover , but such as when proposed it cannot comprehend . and by things contrary to reason i conceive such as it can and does actually comprehend , and that to be absolutely impossible . or in other words , a thing is then above reason when we do not comprehend how it can be , and then contrary to reason when we do positively comprehend that it cannot be . thus in the general . . but to be a little more particular , we are to consider upon the first part , that when we speak of things above reason , the word reason here ( as was shewn in the first chapter ) signifies the same as vnderstanding , and there being but one only operation of that , namely perception , by comprehend here must be meant the same as by perceive . so that when we say of things above reason that they are such as reason cannot comprehend , 't is the same as to say they are such as the understanding cannot perceive . but then when we say , cannot perceive , 't is to be carefully noted that this is not to be understood of the literal and grammatical meaning of the proposition , as if the thing said to be above reason were perfectly unintelligible , but only of the truth of it , as was observ'd before concerning faith. and then again when we say that above reason is when we do not comprehend or perceive the truth of a thing , this must not be meant of not comprehending the truth in its whole latitude and extent , so that as many truths should be said to be above reason as we cannot thus thorougly comprehend and pursue throughout all their consequences and relations to other truths ( for then almost every thing would be above reason ) but only of not comprehending the union or connexion of those immediate ideas of which the proposition supposed to be above reason consists . and which is therefore said to be above reason not because the simple and direct meaning of its terms is unintelligible , or because the truth of it is not comprehensible in its remotest and utmost extent , but purely because the connexion of its ideas , or the manner of it , is not discernible , and that partly for want of sufficient clearness of the ideas themselves so as to be able to perceive their union intuitively , and partly for want of a due and proper medium whereby to compare them , so as to discern their union in the way of science and demonstration . . 't is also to be observ'd upon the second part of the explanation , that i chuse rather to say that things contrary to reason are such as we perceive to be impossible , than such as appear contrary to some principle , or some conclusion of right reason . this being the more general and absolute idea , whereof the two other are but instances and specifications . for then is a thing said to be impossible when its ideas cannot stand together or be united . which may be either because of the immediate opposition and inconsistency of the ideas themselves with themsel●●s so as mutually to exclude each other ( as in a contradiction ) or because of their inconsistency with some other truth , with which it cannot comport . or in other words , either because one of the ideas cannot consist with the other , by reason of the immediate opposition that is between them , or because the union of both is inconsistent with some truth or other , which therefore will not suffer them to be united . which truth will be indeed either a principle or a conclusion of right reason . and then we are said to perceive a thing to be impossible when we perceive that its ideas cannot stand together , and that either immediately by the very inconsistency of the ideas themselves , or mediately by the repugnance that they carry to some other truth , whether principle or conclusion . which repugnance i take to consist in this , that the supposed principle or conclusion cannot stand with the union of such ideas , and that therefore if such a principle or such a conclusion be true ( as is supposed ) then such ideas are not united , and indeed are as uncapable of union , that is as impossible , as if there were an immediate inconsistency between the ideas themselves . so that for a thing to be contrary to reason , is , in short , for the understanding to perceive the absolute impossibility of it , or that its ideas cannot stand together , which it does either immediately by perceiving the direct inconsistency of those ideas , or mediately by perceiving their inconsistency with some evident and incontestable truth or other , whether principle or conclusion . for the way and method is the same in knowing a thing to be false or impossible as in knowing it to be true , and accordingly as the process of the understanding is either immediate or mediate in the latter , so is it also in the former . but though there are these different ways of perceiving the impossiblity of a thing , 't is in the general perception of its impossibility and not in the several ways of it that its contrariety to reason must be made formally to consist ; even as it was shewn before of knowledge , which is made to consist in the perception of the relation of ideas , and not in this or that determinate manner of perceiving it , which indeed serve afterwards to distinguish knowledge into its kinds ( as suppose intuitive and demonstrative ) but do not enter into its first and general idea . for which consideration i think the perception of a things impossibility does better express its contrariety to reason than the repugnance it appears to have to some principle or conclusion of it , that being only ( as i said before ) an instance and specification ( and but one single one too ) of its impossibility . . so now we are arrived to a clear and distinct conception of things above reason and things contrary to reason . a thing is then above reason when we do not perceive or comprehend how it can be . and then contrary to reason when we do perceive that it cannot be , or is impossible . as to give a plain and sensible instance of each of these . that the sides of an hyperbola should be always approaching to each other and yet never meet , though continued to infinity ; is a proposition of unquestion'd certainty in geometry , and yet such as passes the reason of a man to comprehend how it can be , and therefore may properly be said to be one of those things that are above reason . but now that a triangle should have parallel sides , is not only above reason , but directly contrary to it . for here the understanding is not only at a loss to comprehend how it may be , but does positively and evidently perceive that it cannot be , it being utterly impossible that a figure of three lines should have its sides parallel to each other . . now though by this explanation of things above reason and contrary to reason the difference between them is already obvious even to the eye , and stares a man in the very face , like things of great inequality whose disproportion appears at view , without measuring them , yet for further satisfaction 's sake , and to make the matter as plain as any thing in nature to all but those who either have not , or will not use their understandings , let us a little compare these ideas together , thereby the better to illustrate their difference . . it is most evident that the idea of things above reason and the idea of things contrary to reason are two really distinct ideas , and that one is not the other . this immediately appears from the very direct view of the ideas themselves . for what can be more plain than that not to comprehend how a thing may be , and to comprehend that it cannot be , are two different things ? and what better way have we to know the distinction of things , but only that the idea of one is not the idea of another ? but then besides , the ideas of these things are not only formally different from each other , but have also different properties and characters belonging to them , and such too as are exclusive of each other , and which therefore do manifestly shew the ideas to which they belong to be distinct . for , for a thing to be above reason implies only a negation , the not comprehending how a thing can be , but for a thing to be contrary to reason implies the position of an intellectual act , the comprehending that it cannot be . again , in things above reason the proposition is supposed not to be understood , whereas in things contrary to reason , it is supposed to be well understood , and that to be false and impossible . again , in things above reason the mind determines nothing concerning the object proposed , whether it be true or whether it be false , whether it be possible , or whether it be impossible . all that she determines is concerning her own act , that she does not comprehend how it can be . but whether it be or not , that she does not affirm , but holds herself in a perfect suspence . but now in things contrary to reason the mind is every whit as positive and decisive , and does determine as boldly and freely as in those things that are most according to it . whereby it plainly appears that to be contrary to reason is something more than to be above it , and that the mind proceeds a great deal further in the former than in the latter , the language of the soul in things above reason being only , how can these things be ! but in things contrary to reason she is positive and dogmatical , roundly pronouncing , this cannot be . so that unless there be no difference between a negation and a positive act , between the ignorance or non-perception of a thing , and the knowing it to be false , between suspension and a peremptory determination , between a greater and a less , 't is most undeniably evident that the parts of this distinction are not only really but widely different , and that to be above reason is one thing , and to be contrary to reason is another . . if it be pretended ( as some perhaps may be likely to object ) that to be contrary to reason implies a negation , as well as to be above reason , because it is there supposed to be comprehended that the thing is false and cannot be , and that therefore they agree in one of the main instances of their difference , to this the answer is clear and full. i grant there is a negation in one as well as the other , but then i distinguish of negation . there is a negation of the act , and a negation of the object . contrary to reason does indeed imply a negation of the object , that is , it implies a separation and dis-union of certain ideas , as inconsistent and incompatible one with another . but it does not imply a negation of the act , but the quite contrary , because the understanding is here supposed positively to comprehend the thing , and withal the impossibility of it , which is not done in things above reason , wherein the negation is that of the act. so that this first and great difference between them stands firm and good . . and now having thus far justified the reality of this distinction of things above reason and contrary to reason both by the explanation and collation of the parts of it , which thereby appear to consist of ideas as different as can well be conceiv'd , i might further proceed to do the same by producing some instances of things confessedly above reason that are also notwithstanding as confessedly true. for if any one thing that is above reason be yet found to be true , this plainly demonstrates the thing in question ( if there can be yet any question about it ) most evidently shewing that what is above reason is not as such contrary to reason , it being impossible that what is contrary to reason should be true , whatever is contrary to reason being also as contrary to truth . i might also further alledge that to be above reason does equally abstract from true and false ( which contrary to reason does not ) and that not only because , as i observed before , it determines nothing concerning its object , but also because 't is a thing not of an absolute , but of a relative importance , as being an extrinsecal denomination taken not from the nature of the object as it is in it self , but only as it is to us , and in relation to our not only finite , but very limited capacities . for to be above reason is not to be above reason in general or all reason , so as to be absolutely incomprehensible , but only human reason . but then that which is above the reason of a man may not be above the reason of an angel ( as indeed what is above the reason of one man may not transcend that of another ) and what is above the reason of an angel may yet be perfectly comprehended by god , the supream and soveraign reason . so that to be above reason here is of a respective signification , such as does not express the quality of the object as it is in its own nature , but only as it is in reference to such a particular faculty , whereas to be contrary to reason is not a relative but an absolute thing , and whatever is contrary to reason , is contrary to all reason , and so consequently to truth . i say i might further insist on these and some other considerations , but being partly prevented here by mr. boyle ( whose account i would have used to supply the defects of mine , as mine is intended to supply some of his ) and having so abundantly clear'd the difference of these things already , i shall not so far distrust either the strength of the argument , or that of my reader 's understanding , as to prosecute this matter any further than only to shape an answer out of what has been laid down , to an objection which i meet with in a modern writer against monsieur iurieu , and which , to do it the utmost justice , i will set down in his own words . . i have consider'd ( says he ) the distinction which they use between being contrary to reason , and being above reason . 't is agreed that 't is not possible to believe what is contrary to reason . but 't is said that we can well believe what is above reason . this distinction seems to me of no use , or else i do not comprehend it . for if by being above reason it be meant that we do not comprehend a truth in its whole extent , though what we conceive of it be clear and certain , i own that in this sense one ought to believe what is above reason . but if by being above reason be meant a doctrine , wherein we see nothing clear , a doctrine which our reason loses the sight of on all its sides , i mean that all the propositions which may be extracted from it appear incomprehensible , such a one as this for example , that the three divine persons make but one god , &c. it seems that to be above reason in this sense , is the same as to be intirely inaccessible to reason , which differs nothing , but in words , from being contrary to reason . . i suppose whoever has duely consider'd and well comprehended the tenour of the foregoing discourse , can neither be insensible of the deficiency of this allegation , nor be long at a loss what answer to return to it . but to spare my reader this trouble , my reply is , that this author's argument proceeds upon a wrong supposition . he supposes here that to be above reason must be either the not comprehending a thing in its whole latitude and extent , or the comprehending nothing at all of it . whereas i have shewn before that 't is neither of them ; that we do not mean by above reason what is all over unintelligible , even as to the very meaning of the proposition , nor what is not to be comprehended in its utmost extent , but only what is incomprehensible to us as to the truth of the thing , or the manner of it . 't is true indeed if the proposition were perfectly unintelligible , so that ( as he says ) we could see nothing clear in it , even as to the very sense and meaning of it , we could no more believe it than what is contrary to reason , though even then it would not ( as this author confusely enough pretends ) be the same with it , because what is contrary to reason is supposed to be well understood . but 't is much otherwise if it be incomprehensible only as to the truth or manner of the thing . this as i shall shew hereafter may very well be beleiv'd , though what is contrary to reason cannot , and what is utterly unintelligible cannot . and i have sufficiently shewn already that what is thus only inaccessible to reason differs , a little more than in words , from being contrary to it . . and now if humane nature were not a very unaccountable thing , i should stand greatly amazed at either the natural or wilful blindness of those who are for confounding things so vastly different as the parts of this distinction , of things above reason and contrary to it , most apparently are . there are indeed some things which we are ordinarily taught to distinguish , and yet when strictly examin'd and compared , will be found to have no real ground of distinction in them . and 't is every whit as great ( and almost as common ) a fault to distinguish things that do not differ , as to confound those that do . and there are also other things of such near resemblance and cognation to each other that there needs a great deal of art , subtlety and nice inspection to discern their difference . so fine and minute and almost imperceptible are the lines that terminate their natures , and divide them from one another . but the ideas of these things are as different as those of a man and a tree , a triangle and a square , so that a man must wink hard not to perceive it , or be very insincere not to acknowledge it . and i cannot imagine why those especially who are known to serve themselves upon occasion of distinctions which have no other foundation than the mere will and pleasure ( unless you will say interest ) of those that use them , should yet reject such a solid and well-grounded , as well as well authorized , one as this , but only because it is not for their turn , and , if admitted , would like a bomb thrown into their garrison , blow up and lay wast their main strength , and force them to desert and give up a cause which they are ( now especially ) most zealously fond of , and seem resolv'd even against reason to maintain . . for i must further remarqu● ( and 't is an observation not lightly to be pass'd over ) that if this one distinction of things above reason , and things contrary to reason be once admitted , or shewn to be real , solid and well-grounded , the main part of the socinian controversie is immediately , or at least in the very next consequence , at an end . for the reason why they will not believe things above reason is because ( as they pretend ) above reason differs nothing in reality from contrary to reason , and so those things that are above reason are also as much contrary to it as above it , and what is contrary to reason is on both sides acknowledg'd impossible to be believ'd . well , but then if it be made appear ( as i think by this time is sufficiently done ) that these two are quite different things , and that to be above reason is not the same as to be contrary to it , then even by their own confession there can be no pretence why what is above reason may not be believ'd . which i take to be the true inducement that makes these men stand out so fiercely and obstinately against this distinction ( for they are aware what mischief it will do 'em ) as it is also the reason why i have bestow'd so much care and pains to clear and justifie it . . and thus having given an account of these great and fundamental things , what reason is , what faith is , and what it is to be above , and what contrary to reason , we have now prepared the way to the more full and direct consideration of the belief of things above reason , the true state of which question by what has been hitherto discours'd appears to be this , whether we may not assent upon the authority of divine revelation to such things as our understanding or reason cannot perceive or comprehend as to the truth or manner of them . or , whether our not being able thus to comprehend them , be a sufficient reason why we should not believe them . for the resolution of which we have already laid the grounds , and shall now proceed more directly to build upon them in the following chapter . chap. iv. that human reason is not the measure of truth . . we have gain'd a most wonderful point in the foregoing chapter , by proving the distinction between things above and things contrary to reason , and such as of it self alone is sufficient not only immediately to decide , but even forever to silence the controversie between us and our socinian adversaries concerning the belief of things above reason . for the only objection that is or can possibly be pretended against the belief of things above reason being the supposed contrariety of the same things to reason , if it be shewn that to be above reason involves no such contrariety , then the objection against the belief of such things is fairly and wholly removed , and consequently there remains no reason why they may not be believ'd . so that i cannot but look upon the substance of my work as most effectually done already , and those of our adversaries that have any reasonable measure of penetration and sincerity must needs be sensible of it . and i dare appeal even to their own consciences whether they are not . however considering the importunity of those i have to deal with , as well as the weight of the cause it self , i shall endeavour the further establishment of it upon some other considerations , whereby i shall also give further confirmation , and so repay what i am endebted to the point contended for in the preceding chapter , since we may as well argue backwards from the believableness of things above reason to their not contrariety , as forwards from their not contrariety to their believableness , the consequence being full as good , thus , above reason believable , therefore not contrary , as thus , above reason not contrary , therefore believable . now in order to the fuller conviction and demonstration of the believableness of things above reason i set out upon this ground , that humane reason is not the measure of truth . . 't is agreed among the masters of reason that as all proof ought to be only of such things as need it , so there are propositions so clear and evident of themselves that they have no need of being demonstrated , and that there are some again that are not capable of demonstration , the fulness and immediateness of their evidence rendring them strictly indemonstrable . and it has been charged by one of the most considerable of them as a fault in the method of the geometricians that they set themselves to prove things that have no need of proof , whereof he gives an instance in euclid , who goes formally to work to prove that two sides of a triangle taken together are greater than one , although this be most evident even from the notion only of a right line , which is the shortest that can possibly be between two points , and the natural measure of distance from one point to another , which it could not be if it were not also the shortest of all lines that can be drawn from point to point . . now though i cannot say that the proposition of this chapter is so evident of it self as not to be capable of demonstration , yet i must confess i cannot but think it of the number of those that do not need any , that is i mean , to those who will but take the pains to consider it with attention , and are withal so sincere as to say ingenuously what they inwardly think . for to unattentive or captious persons nothing is plain ( since there is nothing but what some will contradict , and there are those who profess to doubt of every thing ) and even the sun it self can't make a man see , if either he want eyes , or will shut ' em . i cannot therefore say that to such men either this or any other proposition is plain , but i would venture to be tried by any competent and indifferent considerer whether this be not indeed a very plain and certain proposition , as plain as most of those which pass for principles and maximes in discourse , that human reason is not the measure of truth . and accordingly i should justly fear incurring the same censure that is charged upon the geometricians , of going to prove what is evident , were there not something peculiar in the present case that makes it very different from theirs . for they dealing in matters of an abstract and indifferent nature , and such wherein the lusts and passions of men are altogether uninteressed , have no real need to prove evident things , because for that very reason their evidence is never contested ; whereas the point i have now in hand being of a moral concernment and such as incounters the partialities and false biasses of humane nature , particularly that great and governing one of self-love , though it should be of equal evidence with some of their maxims , will yet not be equally secure from opposition , and pass alike uncontested . and so there may be need of proving it , if not to do any necessary service to the proposition it self , yet to satisfie the importunity of the men i argue with . which indeed is the present case , since ( as was intimated in the beginning ) the sentiment of these men concerning the disbelief of things above reason resolves at last into this principle , that human reason is the measure of truth . which therefore both for their satisfaction and refutation must be shewn to be false . . now when i say that human reason is not the measure of truth , my meaning is , that it is not that common standard whereby truth in the general is to be measured , so that of every thing it may be safely concluded that it is either true or not true according as it accords with this measure , as 't is comprehensible or not comprehensible by human reason . 't is true indeed there is a certain sense in which human reason sometimes is , and may be truely said to be the measure of truth , in as much as whatever the understanding does clearly and distinctly perceive may be concluded as most certainly true , it being impossible that a thing should be otherwise than as we clearly perceive it to be , without supposing our perceptive faculties to be in themselves naturally false , and without supposing it also necessary that we should fall into errour even in the right use of these faculties ( it being impossible to conceive a more right use of them than to assent only to what we clearly perceive ) which are not only in themselves manifest absurdities , but such also as would necessarily infer the authour of our natures to be also the authour of our errours and deceptions . it must therefore be admitted by all what the philosophers of the cartesian way so earnestly stand and contend for , that clearness of perception is the great rule and criterion of truth , so far that whatever we do clearly and distinctly perceive to be true is really in it self true. but then this is only to be a partial and inadequate rule , and in some certain limited respect only , not absolutely and in general . for though i grant that whatever we clearly perceive is true , yet i deny that it follows likewise backwards , that whatever is true we do also clearly perceive , and so consequently that whatever we do not clearly perceive is therefore not true. by which it is plain that this cartesian maxim must be very much abused to prove that human reason is the common and general measure of truth , and i dare say the great authors of it never intended it to that purpose . . reason or understanding in general may be safely said , and must necessarily be allow'd to be the measure of truth . for truth in general carries a necessary relation to understanding in general , as fully adequate and commensurate to it . so that all truth is simply and absolutely intelligible , the greatest and sublimest truths as much as the least and meanest , those which the angels study and desire to look into , as much as those which employ the narrow thoughts of the poorest rustic . the former are in themselves as intelligible as the latter , and if not actually so well understood 't is not because of any incapacity in the objects , but by reason of the disproportion of the faculties that are conversant about them . but this disproportion must not be universal , nor extend throughout the whole order of being . for what is intelligible must be so to some understanding ( since what no understanding can comprehend is the same as not to be intelligible ) and consequently there must be an understanding that comprehends all that is truly intelligible , that is , all truth . and accordingly it may be truly said of this all-comprehensive understanding , that it is the measure of truth , so that whatever this perfect understanding does not understand is not intelligible , and if not intelligible , then also not true. besides that it might be further consider'd ( were this a proper place for so abstract and metaphysical a speculation ) that truth it self , as to the real nature and essence of it , is one and the same with the divine ideas as they are related to one another , and does therefore exist originally and intirely in the mind of god , who is substantial truth , and accordingly does comprehend all truth , and so consequently is the measure of it . and because this all-comprehensive understanding is contain'd within the extent of reason or understanding in general , therefore it may be truly said also of reason or understanding in general that it is the measure of truth , it being most certain that what is above all reason , or what no reason whatsoever can comprehend is as much above truth too , and cannot possibly be true . . but though it be thus necessary to allow this of reason in general , the same cannot be allow'd of human reason . for whatever is the measure of truth must be fully adequate and commensurate to truth . that 's certain . and therefore if human reason be the measure of truth it must have the same compass and extent with truth , and possess it whole and intire , if not essentially and substantially as god does , yet at least noetically and by way of theory , so as to be able thoroughly to perceive and comprehend all truth . but now that this qualification cannot possibly agree to human reason ( though it be somewhat unreasonable that i should be put to prove such a proposition as this ) i hope fully to demonstrate upon a double consideration , one taken from the nature of human reason , and the other from the nature of truth . . and first to begin with truth . this , as the most thinking and metaphysical persons conceive of it , is supposed to consist in the relations of equality or inequality , or agreement or disagreement . now we are to consider that these relations may be of three sorts , either such as are between created beings , or such as are between intelligible ideas , or such as are between created beings and their ideas . and we are also to consider that there are two general sorts of truths extremely different one from another , and therefore carefully to be distinguish'd . those that regard only the abstract natures of things , and their immutable essences , independently on their actual existence . and others again that do regard things that do actually exist . the former of these constitute that order of truths which we call necessary , the latter that which we call contingent . and this double order of truths results from that threefold relation before-mention'd . from the first and third relations arise contingent truths , which are nothing else but the relations of agreement of disagreement that are either between created beings themselves , or between created beings and their ideas . and these i call contingent truths in opposition to those that are necessary and eternal , partly because these relations could not begin to exist before those beings were produced ( it being impossible that there should be relations between things that are not ) and partly because these relations might not have existed , because those beings might not have been produced . and as contingent truths arise from the first and third , so from the second and middle relations result those truths which are necessary , eternal , and immutable , and which i understand to be nothing else but the relations of agreement or disagreement that are between ideas . . i go here upon the common and allow'd distinction between necessary and contingent truths , and upon the as much allow'd supposition that there is such an order of truths as are necessary and eternal , which therefore i take for granted as a principle , not to decline the trouble of proving it , but because it is a confess'd as well as evident thing , and i care not for proving any more evident things than i needs must . and that these necessary and eternal truths are in this precisely distinguish'd from those that are contingent , that they are the relations that are between ideas , i think is plain from the very notion and nature of them , because they are supposed to be such truths as regard the abstract natures and essences of things as they are in idea , and not as they have an actual existence in rerum naturâ , since then they would not be necessary , but contingent truths , which would be contrary to the supposition . and because these necessary truths are the most considerable and principal sort of truths , as being the ground and foundation of all science , and the true and proper objects of our theory and contemplation , and because for the same reason whenever we speak of truth absolutely and in general we are presumed to mean necessary and immutable truth , hence it is that truth is commonly said by metaphysical writers to consist in the relations that are between ideas , though indeed this be strictly true only of necessary truth . but it is sufficient to the present purpose that it is true of this . and so much i suppose will readily be granted me at least , that the general nature and reason of necessary and eternal truths consists in the relations that are between ideas . . i further add that these ideas must be the same with the divine ideas . 't is true indeed that exactly speaking all ideas are divine ideas , even those which we use to call our own , it being most certain ( as might easily and with the greatest evidence be shewn ) that the immediate objects of our understandings are no other than the ideas of the divine intellect , in which we see and contemplate all things . but not to enter into this sublime speculation at present , it will be sufficient to consider that unless the ideas whose relations constitute those truths which are necessary and eternal be the divine ideas , it will be impossible that necessary and eternal truths should be what we suppose they are , that is necessary and eternal . for necessary and eternal truths must be necessary and eternal relations , and it being impossible that relations should be more necessary or eternal than the subjects from which they result , unless these ideas the subjects of these relations be necessary and eternal , how can their relations be so ? 't is plain therefore that these ideas must be necessary and eternal . but now i pray what ideas are so but the divine ? what is there in the whole compass of being that is necessary , eternal and immutable but god and his divine perfections ? as therefore we say that these necessary and eternal truths are relations between ideas , and not such as are between either created entities themselves , or between them and their ideas , because then they would be of the order of contingent , not of necessary truths , for the same reason we must say that they are the relations that are between the divine ideas , those only being sufficiently steddy and permanent subjects to sustain such stable and immutable relations . and indeed were it not for those representative perfections of the divine nature which we call ideas , there would be no necessary and eternal essences to support these necessary and eternal relations , and then there could be no such relations , and if no such relations , then there could be no necessary truths , and is no necessary truths then no science which by the way would most convineingly prove to any capable and attentive understanding the absolute necessity and certainty of a god , as the most inmost ground and central support of the whole intellectual world. . well then it can no longer be doubted but that these necessary and eternal truths are the relations that are between the divine ideas . but now as these ideas are infinite as being the essential perfections of god , and really identify'd with his divine nature and substance , so it must necessarily follow that the relations that result from them , and subsist between them must also be infinite . and then since these truths do essentially consist in , and in their reason and formality are no other than these ideal relations , it no less evidently follows that truth also must be infinite too . . which also will be necessary to conclude upon another account . for i confider again that since relations do not in reality differ as distinct entities from their subjects and terms ( as the relations of two circles supposed to be equal to each other do not really differ from the circles themselves so related ) these ideal relations must in the reality of the thing be one and the same with the divine ideas themselves , and consequently with the divine nature with which these ideas are identified . and accordingly truth which is the same with these ideal relations must also as to the real essence and substance of it be one and the same with the divine nature . . and that indeed it is so may be further , and somewhat more directly , demonstrated thus . that god is the cause of whatever is besides himself , or , that whatever is , is either god or the effect of god is a clear and acknowledg'd principle . necessary truth then is either god or the effect of god. but it is not the effect of god , and therefore it can be no other than god himself . now that it is not the effect of god , the many gross absurdities which that supposition draws after it i think will oblige him that considers them to acknowledge . for first , if necessary truth be the effect of god either it would not be necessary , which is against the supposition ; or if it be , then as being a necessary effect it must have a necessary cause , that is a cause necessarily determin'd to act , and so god would be a necessary agent , even ad extra . he would also be an unintelligent agent . the consequence is not to be avoided . for if truth be the effect of god then antecedently to the effecting of it , there was no truth , and consequently no knowledge , because there could be nothing known ; and so god in the production of truth ( if indeed he did produce it ) must be supposed to act altogether in the dark , and without any intelligence . again , if truth be the effect of god , then the perfection of the divine understanding must be supposed to depend upon something that is not god , nay upon something created by god , whereas god is the true perfective object of all his creatures , and is himself completely happy in the sole contemplation of himself . ' t●will follow again that god has constituted an order of realities which he has not ●ower to abolish ; that he has made some things which he cannot unmake again . and lastly to add no more , if truth be the effect of god then it cannot be god , ( because god cannot produce what is himself ) and if it be not god , then by the supposition there will be something necessary , immutable , eternal and independent , &c. that is not god. which last consequence as it contradicts the common and natural sentiment of mankind , so it struck so hard against a certain very thoughtful and metaphysical head , that he could not forbear urging this as one argument against the very being of necessary truth ; because then ( as he pretends ) there would be something necessary besides god , not considering that this necessary truth is really one and the same with the divine substance . which one consideration puts by the whole force of his argument against the being of necessary truth , though however it be sufficiently conclusive of the point we now contend for , that this truth is not the effect of god. for if it were then his allegation would take place ; that is , there would indeed be something necessary besides god , which though it does not follow from the supposition of the being of necessary truth , is yet plainly inseparable from the other supposition , that of its being the effect of god. for then the very next consequence is , that there would be something necessary besides god , which no religious , nor indeed rational ear can bear . 't is plain therefore that truth is not the effect of god ; and since it is not , it remains by vertue of the premised disjunction that it can be no other than the very substance and essence of the deity . . and to this purpose i further consider , that the whole perfection of the mind does consist in its union with god , who is her only true good. this seems to me a proposition of a very shining evidence . for the good of the mind must of necessity be something spiritual , otherwise it would be of a nature inferiour to herself , and so not capable of being her perfection . but neither is that enough whatever is the good of the mind must not be only of a like nature with the mind , that is , of a spiritual , but of a superiour nature too . it must be something above the mind that can be its perfection , and that can act upon it , and inlighten it , and affect it with pleasing sensations , otherwise how can it be able to add any thing to its better being or perfection ? and in order to all this it must also be intimately present to it , and united with it , otherwise how can it so act upon it ? but now god is the only spiritual being whom we can possibly conceive thus qualified to be the good or perfective object of our minds . whence it follows that he only is so , and that we cannot become either more perfect or more happy in any kind or degree but by our union with , and possession of god. and hence it further follows , that truth could not be any perfection of our understandings if it were not the same with the divine essence ( since that is our only perfective and beatifying object ) and that therefore since it really is perfective of our understandings , and that in the very highest measure ( the understanding being then most perfect when it has the clearest and the largest view of truth ) it can be no other than the very essence of that infinite mind who is the only true good and objective perfection of all spirits . . 't is true indeed des cartes makes all truth , even that which is eternal to have been positively instituted and establish'd by god , to depend upon him as the summus legislator , to be the effect of his will and pleasure , and by consequence to be absolutely and originally arbitrary and contingent . so that according to him and might not have been , or angles of a triangle might not have been equal to right ones if god had pleas'd so to order it . but this notion of this great man does so rudely shock the natural sense of mankind that it cannot find admission even where the rest of his philosophy does , but is generally exploded notwithstanding the eminency of its author , and that even by one of his greatest admirers , and ( as i think ) by far the most considerable of his disciples . and truly i think this opinion is treated no worse than it deserves , since besides the absurdities already mention'd , it shakes the foundations of science , yea and of morality too , by supposing the natures not only of metaphysical and mathematical truth , but even of moral good and evil to be of a positive and arbitrary , and consequently of a contingent ordination . it is therefore deservedly as well as generally rejected , but then let those that reject it have a care that they fall not into a worse absurdity . as they would not suppose truth to be of a positive and alterable nature and that the relations of ideas might have been otherwise than they are , so let them have a care how they make any thing necessary and immutable that is not god. let them be consistent with themselves , and as they justly reject the opinion that makes truth the effect of god's free and arbitrarious constitution , and consequently of a mutable and variable nature , so let them own and confess ( as they are obliged to do ) that it is no other than god himself . for there is no other way of avoiding des cartes's absurdity . for if truth be not god then 't is the effect of god , and if the effect of god then since the constitutions of god are free and arbitrary , the natures and relations of things might have been quite otherwise than they are , the whole science of geometry might be transposed , a circle might have the properties of a square , and a square the properties of a circle , and might not have been , or what else you will instance in . and so in morality too ( which is of far worse consequence ) there might have been the like transposition , what is vertue might have been vice , and what is vice might have been vertue . these are the natural consequences of truth 's being the effect of divine constitution , and they are intolerable ones too , and therefore the principle from which they flow is by the general current of writers well denied . but then unless they proceed , and acknowledge truth to be one with the divine essence they cannot help relapsing into the same or worse absurdities . for whoever says that truth is not god must say that it is the effect of god , and whoever says that , must either say that 't is arbitrary and contingent , or if he says it is necessary and immutable , he must allow of something necessary and immutable that is not god. but now it being most evident that there is nothing necessary that is not god , if truth be not god then 't is plain that it cannot be necessary ( which presently runs us into the cartesian absurdity of the arbitrary position of truth ) or if it be necessary then 't is as plain that it must be god. the short is , truth is either god or the effect of god. if it be not god , then 't is the effect of god as des cartes says . but if not the effect of god ( as the consequent absurdities from that principle demonstrate , and as is generally granted ) then 't is god himself as we say . it must be one or the other , there is no medium . to say that truth is god , or to say that 't is the effect of god are each of them consistent propositions , though from the gross absurdities of the latter the former only appears to be the right , but to deny that 't is the effect of god and yet not to say that it is god , that is to affirm that 't is neither the effect of god nor yet god , is all over unmaintainable and inconsistent . if it be not the effect of god ( as is both generally and justly acknowledg'd ) then it must of necessity be god , since whatever is , is either god or the effect of god. . and indeed if truth be not god how comes it to be cloath'd with the glorious ensigns of his majesty , to wear the characters of his divinity , and to have so many of his peculiar and incommunicable attributes ? how comes it to be necessary , immutable , eternal , self-existent , increated , immense , omni-present and independent , and that not only upon the conceptions of any minds whether human or angelical , but even all things whatsoever , which might never have been made , or might now be annihilated without any prejudice to the being of truth , which does not respect the natural and actual existencies but only the abstract essences of things . for were there no such thing as any real circle or triangle in nature it would still be never the less true that their abstract essences would be determinate and invariable , and that such and such distinct properties would belong to them . which by the way plainly convinces that truth is none of the effects , works , or creatures of god , since it did exist before them , does not now depend on them , and would remain the self-same immutable thing without them . but then i demand whence has it this self-subsistence and independency of being ? whence again has it its fix'd and unalterable nature , such as we can neither add any thing to , nor diminish ought from ? how is it that it is present in all places , and to all minds , so as to be contemplated by them all at the same time , and after the same manner ? how comes it to pass that we cannot so much as dis-imagine it , or by way of fiction and supposition remove it out of being ; but it still returns upon us with a strong and invincible spring , since even the very supposition that there is no truth carries a formal proposition in it whose ideas have a certain habitude to each other , and so contradicts it self . besides how comes it to be a perfection of the divine understanding ? is any thing a perfection to god but himself ? how comes it also to be the rule and measure of his will , which can be determin'd by nothing but what is just reasonable and true ? can any thing be a rule to god that is not himself ? does he consult or follow any thing but what is one with his own divine nature and essence ? and yet god consults and follows truth , and cannot act but according to its immutable laws and measures . it is not therefore really distinguish'd from him , but coeternal and consubstantial with him , and so in consulting truth he consults his own essence * , even the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eternal and increated wisdom , the true intelligible light , in whom are all the ideas and essences of things , the fulness of being and truth , who in the beginning was with god , and was god , who is eternally contemplated by him with infinite joy and complacency , and who said of himself incarnate , i am the way , the truth , and the life . i would fain know how all these incommunicable attributes of god should agree to truth if it be any thing less than a divine nature . particularly i demand , whence has it that unshakeable firmness and stability , that invincible permanency and sted●astness , that necessity of existence , that utter repugnance to not being , but only because it is really coessential and consubstantial with him whose name is iehovah , and who is being it self , to whom it is essential to exist , or rather , whose very essence is existence . . but now from this coessentiality and consubstantiality of truth with the divine nature ( a noble and sublime theory , but which i do but lightly touch over , having not room here to pursue it at large ) it evidently and necessarily follows again that truth is infinite . there cannot be a more immediate , nor a more necessary , nor a more inseparable connexion between any two things than between this consequence and that principle . and indeed if truth were not infinite how can the knowledge of god be so ? not sure as concretely and objectively consider'd , for that manifestly implies the infinity of its object . and what is the object of the divine , or of any other understanding , but truth ? and should knowledge here be taken for the power or faculty of knowing , to what purpose is an infinite power of knowing unless there be an infinite to be known ? and would not such a power be uneasie and afflictive , as well as useless , to him that had it , unless the object be supposed to carry due proportion to it : for if it be so uneasie a reflexion to some of us to have such short and narrow faculties when the compass of truth has so large and spatious an extent , to be able to know so little when there is so much to be known , how much more troublesom and painful would it be to the supreme intelligence to have an infinite understanding when all that is intelligible is but finite ? would not that infinity of his capacity serve to vex and disquiet him more than the narrowness of ours does us , the difference being as much as between having a great stomach and but little meat , and a little stomach when there is a great deal of meat , whereof which is the greatest punishment is obvious to imagine . and we may judge of this in some measure by our selves . we have in us a capacity boundless and unlimited . for tho' our understandings be finite , our wills know no measure , and are in a manner infinite . as god has made us capable of enjoying an infinite good , so nothing less than that can satisfie our desires . for we desire good as good , and consequently all possible good. now we find this to be a great pain to us at present to desire an infinite good when all that we can enjoy here is finite . the greatest part of the uneasiness , the melancholy , the disconsolateness , the aridity that accompanies human life will be found , if traced to the original , to proceed from hence , viz. from the little proportion that is between our capacities and our gratifications , between what is desired and what is enjoy'd . and this desire of an infinite good will be a far greater punishment to us hereafter when the activity of our faculties shall be more invigorated and inlarg'd , if we have not then an infinite good to enjoy . ●twill be at least the worst ingredient of hell and damnation , if not all that is to be understood by it . and yet we are still to consider that our will is in●●nite only ex parte objecti , because it desires an infinite good , and not ex parte actûs because it desires it infinitely or with an unlimited force and activity . for 't is impossible that a finite nature should have any power or force in it that is strictly infinite , or that any such act or operation should proceed from it . but then what would the affliction be if the act were infinite as well as the object , and we were to aspire after an infinite good with an infinite desire ! what conception can frame a just idea of the misery of such a state ! and can it be much less for an infinite intelligence to have only a finite intelligible for its object ? but there is nothing painful or afflictive in the condition of the supremely and completely blessed . and therefore we must conclude that as the infinite will of god has a good fully commensurate and adequate to its unlimited activity , whereon it may center and repose its weight , so the infinite understanding of god has also an infinite intelligible for its object . and since the formal object of understanding in general , and consequently of the divine , is truth ( as that of the will is good ) hence it follows again that truth must needs be of an infinite nature . . and do we not find it so when we convert our selves to it by study and meditation ? when we apply our minds to the contemplation of truth , and set our selves to muse and think , do we not find that we launch forth into a vast intelligible sea , that has neither bottom nor shore ? and the more we think and the more we meditate are we not still more and more convinc'd of this , and do we not discover the further we go in our intellectual progress , that there still lies more and more beyond us , so that the more we advance in the knowledge of truth the more we inlarge our idea of it , as the greatest travellers think most magnificently of the world ? do we not find as in a spatious campaigne , so in the immense field of truth , that our eye wearies , and our sight loses it self in the boundless prospect , and that besides the clear view which we have of a few things at a little distance from us , there lie all round us vast tracts unmeasurably diffused , whereof we have only confuse and indistinct images , like the faint blew of the far distant hills ? are not the relations and combinations of things with one another infinite , and should but one link in this endless chain be alter'd would not innumerable alterations ensue upon it ? should but one proposition that is false be supposed true , or one that is true be supposed false , what understanding but the divine could go on with the train of new consequences that would result from such a supposition ? i say new consequences , for we are to consider that besides the absolute systeme of truth which contains the relations of ideas with their settled coherencies and dependencies one upon another according as they really stand in their natural order , there is a secondary systeme of truth which i may call hypothetical , that results from any supposed change made in the absolute systeme , whence will still arise new and new consequences even to infinity . but not to consider hypothetical truth , can the bounds of that which is absolute be ever fix'd , or its stock ever exhausted ? does it not after all the study that has been employ'd about it , and the numberless number of volumns that have been written upon it furnish perpetual matter for our contemplation , and is it not a subject for everlasting thoughts and considerations ? has it not been the great research of the thoughtful and inquisitive for many ages , and yet does not every age refine upon its predecessour , and produce new discoveries ? are not the sciences continually improved , and yet are there not still depths in every science which no line of thought can ever fathom ? what a vast fecundity is there in some plain simple propositions , nay who can number the conclusions that may be drawn from any one principle ! take the most simple figure in geometry , and where is the mathematician who after a thousand years study can reckon up all the properties that may be affirm'd of it , both as absolutely consider'd , and as it stands in relation to other figures ? and what then shall we think of the whole science in all its branches and dependencies , particularly of algebra , the main ocean of this bottomless sea ? and what shall we say of metaphysick's , another unmeasurable abysse , and what of the endless circle of truth , if not the same which one of iob's friends says of god , canst thou by searching ●ind out truth , canst thou find her out unto perfection ? it is as high as heaven , what canst thou do ? deeper than hell , what canst thou know ? the measure thereof is longer than the earth , and broader than the sea. and that because they after all are finite , whereas this is truly and strictly infinite . which by the way sufficiently proves a god , and that this god is truth , whose eternal and glorious majesty be blessed for ever . . but then let us consider , if truth be indeed ( as you see ) of an infinite nature , then to prove that human reason is not fully adequate to it , does not intirely possess it , nor all over and wholly comprehend it , and consequently cannot be the measure of it , there will be no need of laying open the great weakness and deficiency of our understanding : i need not represent the imperfection of its light , nor the shortness of its views , nor the slenderness of its attainments , nor the very narrow extent of its knowledge , nor the very little progress it is able to make in the contemplation and comprehension of truth ; that there are a great many things whereof we have no ideas ( for which we need go no further for an instance than our own souls ) and that even where we have ideas of things we cannot always discern the relations and connexions that are between them , and that either for want of sufficient clearness in the ideas themselves to have their relations perceived immediately without comparing them with other mediate ideas , or else for want of such due and proper mediums wherewith to compare them , and that therefore the extent of our knowledge is not only vastly exceeded by the natures of things , but also very considerably even by our own ideas , there being many things whereof we have ideas , and sometimes very clear ones too , and yet which we know no more how to reason upon or discourse of intelligibly , or with any certainty , than we do of those things whereof we have no ideas at all , being , for example , no more able to tell what proportion such a circle bears to such a square though we have clear ideas of both , than we are to tell what proportion there is between angels and our own souls , things whereof we have no ideas . a very remarkable instance of the shortness and contractedness of our understandings , which it seems are not only destitute of the ideas of many things , and consequently of the knowledge of them ( it being impossible that the extent of our knowledge should exceed that of our ideas ) but are also blind to those very ideas which they have , and cannot see even when they have the advantage of the light. but i say i need not present my reader with a night-piece of human reason , describe great blindness and gross darkness , how ignorant she is when she does not adventure to judge , and how erroneous when she does , stumbling and falling ( as is usual in the dark ) out of one mistake into another , out of one errour into another , either by im●racing false principles , or by drawing wrong conclusions from true ones , so that ignorance seems her safest retreat , and to suspend her best wisdom ; these i say and such other of our intellectual infirmities i need not insist upon or make any advantage of , it being sufficient to conclude the point in hand that human reason in its largest capacity and extent and with all the advantages of both nature and artificial improvement is after all but a finite thing ( and that to be sure the most zealous of its votaries and advocates must confess that it is ) since 't is impossible that what has bounds should be able totally and adequately to comprehend what has none , or that finite should be the measure of infinite . . i know but of one thing that can with any pertinency be replied to this argument , and that is , that though human reason ( as finite ) be not able to comprehend all truth ( as being infinite ) yet however there may perhaps be no one truth in particular but what , when presented to it , may be comprehended by it , and so human reason may be rightly said to be adequate and commensurate to truth as distributively , though not as collectively consider'd . but to this i have several things to return . first of all i say that such is the reciprocal dependence and concatenation of truth that the want of a thorough and intire comprehension of all truth in its widest and most diffused extent must needs very much eclipse the view and darken the perception of any one solitary truth in particular , so that however we may have some tolerable perception of it , and such as we may call clear in comparison of some other truths which we do not see so clearly , yet it cannot be near so clear and distinct a perception , as that infinite being has of it who sees not only the truth it self , but also the manifold relation , connexion , and combination that it has with all other truths . the difference between these two ways of perception being of a like nature with that which is between seeing a proposition as it stands singly by it self , and seeing the same proposition with all its relations and dependencies , and in conjunction with the whole context and coherence of the discourse whereof it is a part. i say again secondly , that though we may have a competent perception of some plain and simple truths without pursuing them thorough all the relations and dependencies that they have with other truths ( since otherwise , as i have hinted already , we should be able to understand nothing , and every thing would be above reason ) yet however we do not know but that there may be some truths of such a nature as not to be understood without the adequate comprehension of those relations and dependencies ; which since we have not , we do not nor can ever know but that there may be some truths that are so above us as to be out of our reach , and to lie beyond all possibility of comprehension , and consequently that human reason is not adequate and commensurate to truth even distributively consider'd . i say we do not know , and 't is impossible we should ever know but that thus it may be . for how should we be able to know it , or upon what shall we ground this our knowledge ? it must be either upon the natural force and penetration of our understandings , or upon our actual views and perceptions , or upon the nature of truth it self . as for the capacity of our understandings though we do not know the precise and exact bounds and limits of it , yet we know in the general that it is finite , and has its fix'd and determinate measure , which it would strive in vain to exceed . as for the nature of truth , that we both experiment , and from the foregoing considerations must of necessity conclude to be infinite . and what ground of assurance can we have from either or both of these , which are apt rather to lay a foundation of diffidence and distrust ? and then as for our actual views and perceptions , though we should suppose them to have been hitherto never so clear and distinct , never so numerous and extensive , and never so fortunate and successful , so that our victorious understandings never yet met with a baffle , nor sounded a retreat from a too difficult and impregnable theory , suppose in one word , that we never yet applied our minds to the consideration of any one truth but what we fully comprehended and were perfect masters of ( which yet he must be a very presumptuous , or a very little experienc'd thinker that shall affirm of himself ) how notwithstanding do we know , considering the finiteness of our intellect , and the infiniteness of truth , but that there may be other truths of a nature so far above us , and so disproportionate to us , as not possibly to be comprehended by us . for we cannot argue here from the past successes and atchievements of our understandings to the future , or because there has been nothing hitherto proposed to us but what we comprehended , that therefore there can be nothing proposed but what we can comprehend . if we conclude thus , we forget the vast disproportion between truth and human reason , that the one is finite and the other infinite , the due and attentive consideration of which would convince us that tho' we have thought never so much , and never so well , and comprehended never so many truths , yet for ought we know there may be truths which our intellectual sight though aided with all the advantages of art , that may help the mind as much as a telescope does the eye , can yet never penetrate , and which ( by the way ) it may be worthy of god to reveal to us if 't were only to check and controle the daring progress of our understanding , to make us understand our measure and remember that we are but men , to be sensible of the defects of that part upon which we most value our selves and despite others , and that even the light that is in us is but darkness . whether there be any such truths i do not now say , but only that upon the supposition of the infinity of truth 't is impossible for us to be sure but that there may be such , which is enough to hinder our reason from being ( at least as to us ) the measure of truth , since if it be so 't is more than we know , or can possibly be assured of , which makes it all one ( to us ) as if it were not . for we cannot make use of it as a measure , or draw any consequence from it to the falsehood , impossibility , or incredibility of things incomprehensible , since for ought we know or can know to the contrary , there may be truths which we cannot comprehend . . but then i say further thirdly , that the infinite nature of truth will oblige us to acknowledge that there actually are and must be such . for if truth be infinite then 't is plain that we cannot comprehend it in its full and intire extent , and so much the very objection supposes . but then i say that as the want of a perfect comprehension of all truth does very much shade and darken the perception of any one single truth in particular , and that because of the mutual connexion and dependence of things one upon another ( as was before observ'd ) so it must needs quite eclipse and totally abscond some truths from our view . for there are some truths so very complex and abstruse , and that lie so deep , and , as i may say , so far within the bowels of the intellectual systeme , that include such a multitude of relations , depend upon so many suppositions , are the conclusions of so many premisses , presuppose and require the knowledge of so many things ( of some of which it may be we have not so much as the simple ideas ) have such a train of principles planted and intrench'd as a guard before 'em , and draw such an immense retinue of consequences after them , and are every way so mingled , involv'd and combined with other truths that they cannot possibly be understood without an intire and all-comprehensive view of the whole rational systeme . instances of such truths abound in every science . but there is nothing that may furnish us with so sensible and palpable an illustration of this matter as th● order and measure of divine providence . we are all fully assured from the very notion and idea of god as involving all possible excellency and perfection in it , that he is a being infinitely wise , good , just and holy , and consequently that his whole conduct in the government of the world must necessarily carry the character of all these attributes , and that he cannot possibly do any thing contrary or repugnant to any of them any more than he can deny himself , or depart from the essential perfections of his infinite nature . and upon this consideration is founded the best argument we have for submission and resignation to the will of god , and acquiescence in his providential dispensations . thus far then we are all satisfied and agreed . and yet it cannot be denied when we come to particulars , but that there are phenomena in the moral as well as in the natural world which are utterly insolvible , and that a great many of these dispensations of providence are accompanied with desperate and invincible difficulties , such as have at once exercised and puzzled the thoughts of the most inquisitive in all ages , and still remain obstinate and unmoveable objections not only to the atheists and libertines , but even to the most sober and intelligent of both philosophers and divines , men of the greatest light and piety , those who best understand , and do most reverence and adore the ways of god. and adore them after all they must , for so intricate and intangling are the difficulties , or ( by the leave of some ) i would say mysteries of providence , especially in those dark scenes of it that relate to the divine concourse and cooperation with the will of man , the ordination of his final state , the order and distribution of grace , the permission , direction and nice conduct of sin , &c. that the capacity of our understanding will not serve us to give a clear and unobnoxious account of them . indeed the diligent and curious wit of man has gone a great way in this as well as in other matters , and several systemes and hypotheses have been invented about these things by contemplative spirits , among whom the two very particular authors of the treatise of nature and grace , and of l'oeconomie divine have i think gone the furthest of any . but though some of these accounts bid fairer for reception than others , by striking some glimmering light into these abstrusities , yet still they all agree in this , that they leave a great deal more in the dark , and labour with difficulties even where they do explain : so that after all they discover nothing so much as their own shortness and deficiency . in the mean while we know and are most certain in the general , that all is right and as it should be in the conduct of god towards his creatures , and that he cannot make one false step in the government of the world. so much we understand without systemes , and truly not much more with them . for as for the particular scenes of providence we know not what to make of them ; and when we have consider'd the dispensations of god as much as we can or dare , we find our selves after all obliged to confess , that though righteousness and iudgment are the habitation of his seat , yet clouds and darkness are round about him . . but now how comes it to be so dark and cloudy ? how come we to be so little able to see the particular wisdom , goodness , justice and holiness of those ways of god , which in the general we are convinc'd to be so wise , good , just and holy ? why can we not enter into the detail of providence ? why even because we do not see it throughout , and have not a comprehension of its universal systeme . for the passages of providence 〈◊〉 of such a relative and complicated nature , there is such a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mutual in-being or indwelling in them , ( if i may transfer an expression hither , commonly applyed to a higher mystery ) they are so interwoven with , and have so common a dependance upon one another , that without a comprehensive view of the whole drama , we can hardly make any thing of any one particular scene . indeed if we could have such a view as that , a view that went round and through , and grasp'd the whole area of that immense circle , we should quickly see the regularity of the most uneven and odd-figured parts , and how wonderfully they conspired ( like the flats and sharps of musick ) to the order and harmony of that excellent and surprizing beauty that results from them . but being not able to reach this , we are not competent judges of the rest , ( which by the way should repress our forwardness to fit in judgment upon things so far above the cognizance of our court ) ; and though we know the measures of god to be all wise , good , just and holy , yet this is only an implicit knowledge , founded upon an external evidence only ( much after the same manner as it is in faith ) even the general conception we have of the divine perfection , without any clear and immediate discernment of the internal connexion that is between the things themselves . we believe 't is all well and right because the infinitely wise god sits at the helm ; but then again , because he is so infinitely wise we cannot found the depths of his wisdom , ( as indeed it would be very strange if an infinitely wise agent should not be able to do things wisely , and yet beyond our understanding ) nor reconcile all his particular proceedings to the laws of reason and equity ; but the more we study about these things the more we are at a loss , the further we wade into this sea the deeper we find it , till at last we find our selves obliged to cry out with the most inspired apostle , o the depth of the riches both of the wisdom and knowledge of god , how unsearchable are his iudgments , and his ways past finding out ! and all for want of an intire and comprehensive view of them . for if the knowledge of some very compounded truths be impossible without the clear perception of the simple principles upon which they depend ; and a man would to no purpose beat his brains about the consideration of conical sections , till he has first well possessed himself of ordinary geometry ; how much less then ( may we conclude ) are the intricate and very complicated events of divine providence to be unravel'd without a collected and simultaneous idea of the universal systeme whereof they are parts , to which they relate , and from their concentricity with which they receive all their order and beauty , but which is in a manner lost to us for want of compass enough in our prospect . by which single instance it appears ( among many others that might have been given ) how the incapacity of comprehending truth in its whole extent may disable us from comprehending many particular truths ; and consequently , that the same infinity of truth which hinders us from comprehending it according to that extent , must also hinder us as much from being able to comprehend every particular truth . so then there will be particular truths which are incomprehensible by us , and consequently human reason is not commensurate to all truth , not only as collectively , but even as distributively consider'd . and therefore not as distributively , because not as collectively . . but then to raise our speculation a little higher , i consider yet further , that the infinity of truth is not only an infinity of extent , but also an infinity of nature , that is , that the compass of truth is not only boundless and illimited , and that it has in it an inexhaustible spring , which like the source of light , is never to be drawn dry by the most thirsty draught of the whole intellectual world , but also that there are particular truths of a nature truely infinite , and by consequence incomprehensible to any understanding that is not so . for we are here to recollect , what has been already shewn , that truth is consubstantial and coessential with god and with the divine ideas . now though these ideas are all equally of the essence and nature of god , and so far equally divine ( it being impossible that there should be any thing in god that is not god ) yet there is this general and very remarkable difference between them , that some of these divine ideas are absolute , and some relative . that is , some are of the essence of god simply and absolutely as he is in himself , without any relation to any thing out of himself . and others again are of the essence of god consider'd purely in relation to things without him either in act or in possibility , and only so far forth as the divine essence is representative of creatures . or if you will , thus : we may consider a twofold being in ideas , esse reale , and esse ideale or repraesentativum . some ideas are divine , not only according to their esse reale ( for so they are all ) but also according to their esse repraesentativum , as representing god to the mind that contemplates them . others again are divine only according to their esse reale , being indeed of the substance of god , but not representing him , but his creatures , and so are divine in the same sense as the idea of a body is spiritual , viz. essentially only , not representatively . which diversity indeed resolves into the former , because they are of the essence of god , not as it is absolutely in itself , but only as it is representative of creatures , according to such a certain modality and limitation of perfection . and accordingly though they are truly divine ideas as well as the other , yet they are not said to be ideas of god , as not representing him , but his creatures . the short is , the essence of god may be consider'd either as it is absolutely in it self according to its infinite simplicity , or as it is in relation to , and representative of things without , either of an actual , or of a possible existence . and so the ideas or essential perfections of god are of two sorts : either such as are of the essence of god consider'd in the first sense , as it is in it self , or else such as are of the same divine essence only in the second sense , as far forth as that essence is representative of things out of it self ; upon which by the way , i suppose , must be grounded ( if we will resolve things into their last principle ) the common distinction of the attributes of god into communicable and incommunicable . the incommunicable attributes of god being those perfections that are of the divine essence simply and absolutely consider'd as it is in it self ; and the communicable those that belong to the divine essence relatively consider'd , and as representative of creatures , to whom accordingly they are in their measure truly applicable ; whereas the former are not , but are peculiar to god alone ; which sufficiently shews the difference between this double order of divine ideas . but to make it yet more intelligible by an instance . the idea of the divine immensity , or that perfection in god which we call his immensity , is of the essence of god according to the first sense , as it is simply and absolutely in it self ; being no other than the substance of god as it is universally diffused , intirely present in , and filling all places without being circumscribed by any , yet without any local extension . but now the idea of extension , or that perfection in god which vertually , eminently , and modo intelligibili , answers to extension ( and is therefore frequently called by mr. malebranch , l' ètendue intelligibl● ) is of the substance of god , not as it is in it self simply and absolutely , but only as far forth as it is representative of matter , or body , and imitable or participable by it , according to those limitations and imperfections which belong to that kind of being , and which are represented by this its idea . i know not whether i express my self to the conception of every reader , but i am sufficiently clear and intelligible to my self ; and whoever is not much wanting either in metaphysics , or in attention , cannot i think well miss my meaning . now the use that i make of this speculation to the present purpose is this : those ideas which are of the essence of god only as that divine essence , according to some certain limitations and inadequate considerations of it , is representative of creatures , must be consider'd by us as of a finite nature . because however truly divine and of the essence of god , yet not as it is absolutely and simply in it self , but only as it is in relation to creatures ; that is , as partially and inadequately consider'd , according to certain abstractions and limitations of entity and perfection , such as the things whereof they are ideas do require . and accordingly such ideas are ordinarily said , not to be the ideas of god who is infinite ( for they do not represent him , though essential to him ) but to be the ideas of creatures , who are finite . they are indeed divine ideas , because essential to god ; but they are not ideas of god , because they are of the divine essence only as it relates to creatures , and is representative of them . of creatures therefore they are the ideas , and god in seeing them is not properly said to see himself , ( though they are of himself ) but to see creatures ; because though they are of his divine essence , yet 't is only according to such precisions , limitations and inadequations of it as to be expressive and representative of their finite perfections . as therefore the realities which these ideas represent are finite , so these ideas must be conceiv'd by us as finite too ; it being impossible that infinite consider'd as infinite , should be representative of what is finite . and as these ideas are finite , so are they also by consequence so proportionate , and of a measure so adjusted to finite understandings , as to be intelligible by them , and within the possibility of their comprehension ; which must also in like manner be concluded of all those truths which are consubstantial to them . and accordingly the experiment answers the theory . we find that not only contingent truths that regard only the actualities and existencies of things , such as matters of fact , human events , &c. but even a great many of those which are ideal and necessary , and concern only the abstract reasons and essences of things independently on their actual existence , are comprehensible by us , as in metaphysics and geometry , in the contemplation of which sciences we meet with a great many things which we well understand , and whereof we have clear ideas and conceptions . . but now it is not thus with the ideas of the first order , nor with their truths , though those divine ideas which appertain to the essence of god only as representative of creatures , be both finite and comprehensible by limited understandings , ( which indeed otherwise would not be capable of any science ) yet these absolute ideas which i now speak of , are neither finite nor comprehensible . for these ideas are of the very essence and substance of god as it is in it self purely and separately consider'd according to its simple and absolute nature , and not as it is in relation to creatures , or as representative of any reality out of it self . and accordingly god in contemplating these ideas of his may be truly and strictly said to contemplate himself ; and we also in the contemplation of them do as really contemplate god , and that because they are of his divine essence simply and absolutely consider'd as it is in it self , and not as it is in reference to any thing besides , or out of it self . these ideas therefore are strictly infinite ( because the divine essence , as it is in it self simply and absolutely consider'd is so ) and consequently incomprehensible by any finite , and consequently by human understanding . god only can comprehend these ideas , and that because he only can comprehend himself . human reason indeed has light enough to discover that there are such ideas and perfections in god , and is withal able to discern enough of them to raise her greatest wonder and devotion , and to make her despise all other intelligible objects in comparison of these infinite grandeurs ; and the angelic spirits that wait about the throne of his majesty , and stand in a better light , are able to see yet more of them ; but neither the one nor the other can comprehend them fully any more than they can god himself , and that because they are god. so that though the other ideas are finite and comprehensible , these are truly infinite and incomprehensible . and of this we have sufficient evidence in the instances above proposed of each . the idea of extension is very clear and intelligible to our minds , as finite and as narrowly bounded as they are . we have a very distinct view of it , we perceive it , we comprehend it . among all intelligible objects there is none that is more clear , nor whereof we have a more adequate and exact notion . and upon this is founded all that peculiar clearness , evidence and certainty that is in the geometric sciences , which alone have the happiness to be free from disputes , and without contestation to find that truth which the others seek after , and that for no other reason but because we have so clear and distinct a notion of its general subject , extension . but now as to the * divine immensity , so far are we from having a clear conception of that , that no sooner do we set our selves to contemplate this vast idea , but we enter into clouds and darkness , or rather into such an over-shining and insupportable light as dazzles and blinds our eyes , yea hurts and pains them , till they can no longer indure to gaze , but are forc'd to refresh themselves either by letting down their wearied lids ( suspense of thought ) or by turning their view upon less glorious objects . in the meditation of the other idea we are like men that wade in a river where we both see and feel the bottom , and go on for a pretty way together smoothly and without much difficulty , only now and then meeting with an intangling weed that lets and incumbers our progress . but in the contemplation of the infinite idea of the divine immensity we are like men that commit themselves to the main sea , at the very first plunge out of our depth , and ready to be overwhelm'd , swallow'd up and lost in an abyss that knows no bottom . . i use a little figure and imagery here the better to impress this upon the imagination of those who are not so well habituated to the conception of things by pure intellection , but the thing it self needs none of the advantages of the metaphorical way , being strictly and severely true . and by these two instances it may appear what a vast difference there is between these two sorts of the divine ideas , the absolute and the relative , those that are of the essence of god as in himself , and those that are of the same divine essence as it is in relation to creatures . the first , infinite and incomprehensible , the second , finite and comprehensible . for you see here the idea of extension is clear and distinct , and such as we can fully and adequately conceive , but the idea of the divine immensity , has nothing clear and distinct in it , but is all over darkness and obscurity , and such as quite astonishes and confounds us with a thousand difficulties upon the first application of our thoughts to it , as indeed do all the absolute attributes and perfections of god , which are all equally infinite , and equally incomprehensible to finite spirits , however they may be able to comprehend that which in the essence of god is representative of , and carries a relation to those realities which either actually do , or possibly may exist out of it . and in this i say no more ( setting aside only the rationale of the thing ) than those who tell us that the incommunicable attributes of god are infinite and incomprehensible . they are so . but what is it that makes them infinite and incomprehensible ? even the same that makes them incommunicable , viz. their being of the essence of god as it is in it self according to its absolute simplicity , and not as it is in relation to creatures . for 't is most evident that the essence of god as it is simply and absolutely in it self is every way infinite and incomprehensible , and therefore all those ideas and perfections of his which are in this absolute sense essential to him must be also of an alike infinite and incomprehensible nature . which by the way may serve to silence the presumptuous cavils of those who draw objections against the existence of god from the incomprehensibility of his attributes , since if there be a god he must have incomprehensible attributes , which unless we ascribe to him we do not think either rightly or worthily of him . . but to resume our point , we see then here what a large field is now open'd to our prospect of infinite and incomprehensible truths , even of a compass as large as the absolute ideas and perfections of the divine essence . for though all created things are of a finite nature , and though even the divine ideas that represent them , as far as representative of them , must fall under the same limited consideration , yet those absolute ideas and perfections of god that have no such external reference , but are of the divine essence as it is in its pure , simple , abstracted self , must necessarily partake of the divine infinity , and be as unbounded as god himself . and since truth ( as was before observ'd ) is coessential and consubstantial with the divine ideas , i further conclude , that though those truths which regard the actualities and existencies of things , or if you please , things that do actually exist , be finite , because the things themselves are so , and though even those that regard the divine ideas themselves are also finite supposing the ideas to be of the inferiour order , such as are of the divine essence only as it is representative of , and in relation to creatures , yet those truths which respect those divine ideas of the superiour order , that are of the absolute essence of god as it is in it self purely and simply consider'd , and so are not only essentially , but even representatively divine , as truly representing god , and being in a strict and proper sense his ideas , i say the truths of this order and character must necessarily be of a nature far exalted above all creatures , yea above all other ideal truths , even as far as what is of the simple and absolute essence of god transcends that which in the same essence is only relative to things without , and can therefore be no less than infinite . we have here then an order of infinite truths , even allthose which regard the absolute ideas and perfections of god. these divine ideas and perfections are all infinite , as that glorious essence whose ideas they are and whom they represent , and so also are the sublime truths which result from them . they are of a nature strictly infinite , and if infinite then by consequence incomprehensible , i mean to all understandings that are not so . for as nothing finite has reality enough to represent infinite , so neither can any thing finite have capacity enough to comprehend it . for as the actual knowledge of any intelligent being can never exceed its intellectual power , so neither can its power exceed the measure of its essence . a finite being therefore must have a finite understanding , and a finite understanding must have a finite perception . since then our understandings are finite , 't is plain that our perception of infinite must also be finite . 't is true indeed that objective reality which we contemplate when we think upon infinite has no limits , and so we may be said in some respect to have an infinite thought , as far as the operation of the mind may be denominated from the quality of the object , but yet still we think according to the measure of our nature , and our perception of infinite can be no more at the most than finite . but now a finite perception bears no proportion to an infinite intelligible , besides that to perceive such an object after a finite manner is not to perceive it as it is , but only partially and inadequately . but now a partial and inadequate perception of a thing can never be said to be a comprehension of that thing , even though the thing be finite , much less then when it is infinite . whereby it plainly appears that if there be an order of infinite truths the same will also be incomprehensible ones , and since again as i have shewn there is an order of such truths , even all those that regard the absolute ideas and perfections of the divine essence , it clearly follows that there is an order of incomprehensible truths , and consequently that human reason is not the measure of truth , even distributively consider'd , since there are particular truths which it cannot comprehend ; which was the thing to be proved . . and of all this we may have a plain and visible illustration in the foremention'd instance of the divine immensity . this is an idea or perfection of god that is truely insinite , as being of his divine essence as it is absolutely in it self , and not as in order to , or representative of creatures ; and as infinite 't is also incomprehensible by any but god himself . accordingly the complex truth that regards this absolute idea of god is also infinite , and as such incomprehensible . as appears in this proposition , god is immense ; which is an infinite and incomprehensible truth . we find it is so a posteriori by casting the view of our understandings upon it . and we find it must be so a priori by reasoning upon the principles already laid down and establish'd . and to prevent all vain cavilling in this matter i further add , that though we could suppose the truths that result from infinite ideas not to be infinite ( which yet we cannot by reason of their real identity and coessentiality with those ideas ) yet however they must upon another account be incomprehensible , even upon the incomprehensibility of those ideas . for if the ideas whereof a truth consists be incomprehensible , as they must be if they are infinite , that alone would be enough to hinder us from being able to comprehend such a truth , it being impossible we should thoroughly understand the relations or habitudes between those ideas whose simple natures ( the foundation of those habitudes ) we do not comprehend . for if in finite things the not having a clear and adequate idea of a thing makes us unable to judge of the truth or falshood of many propositions concerning that thing ( whereof there are a multitude of instances in morality , especially in questions relating to the soul of man , which must for ever lie undetermin'd merely for want of our having a clear idea of that noble essence ) much more then in things infinite will the not having a comprehension of the ideas incapacitate us from comprehending the truths that result from them , which will therefore be as incomprehensible as if they were ( what indeed they are ) in themselves infinite . . i have hitherto shewn the incomprehensibility of truth by human reason , and consequently that human reason , is not the measure of truth , from the joynt consideration of each . only with this difference . i have consider'd and represented truth absolutely as it is in it self , according to its own infinite and unmeasurable nature . but as for human reason i have consider'd that only as finite , as supposing that sufficient to my present purpose , and that there was no need of placing it in any other light. for after it hath been shewn that truth is infinite , to prove that human reason cannot be the measure of it , it is certainly enough to consider it as a bounded power , without representing how very strait and narrow its bounds are , since whatever is finite can never measurer infinite . but then it so , what if we add the other consideration to it ? if the bare finiteness of human understanding ( a defect common to it with all created intelligencies ) renders it uncapable of comprehending truth , and consequently of being the measure of it , how much more then does the littleness and narrowness of its bounds contribute to heighten that incapacity ? if the having any limits does so unqualifie it for the adequate comprehension of truth , how then does the having so very short and strait ones ? strait indeed by natural and original constitution , but much more yet retrench'd by sin , and by all those passions , prejudices , deordinate affections and evil customs which are the effects and consequences of sin , and which have now so darken'd our minds , and drawn such a gross film over our intellectual sight that we can hardly distinguish day from night , clearness from obscurity , truth from falshood , and are able to see but so very little a way into the works of god ( much less into the nature of god himself ) that we need nothing else to depress and humble our pride and vanity than that very knowledge of ours which puffs us up . so very narrow in its compass and extent , so very shallow and superficial in its depth , so very confuse and obscure in its light , so very uncertain and conjectural in its ground , and so every way defective and imprerfect is it . but how then can we found the depth of truth with so short a line ? a bottomless depth with ( i will not say a finite , but ) so very scanty a measuer ? and what an extravagant folly and weakness , not to say pride and vanity is it to fancy that we can ? it would be a vain presumption in an angel , but sure the very madness and distraction of impudence in man , who may with less defiance to sence and reason think to grasp the ocean within the hollow of his hand , than to comprehend and measure truth , infinite boundless truth , not only with finite , but so very limited capacities . . but suppose truth were not ( what we have shewn it to be ) infinite , but had bounds as well as our reason , yet unless it had the same , our reason cannot be commensurate to it , or the measure of it . but does the supposition of its having limits infer that it has the same ? no , for though finite , its bounds may possibly be extended further than those of our understandings , and how can we be sure that they are not ? we cannot then even upon this supposition be sure that our reason is the measure of truth , and therefore it is all one as to us ( as i said before ) as if it were not so , forasmuch as we cannot use it as a measure by drawing any consequences from it concerning the falshood or impossibility of things upon the account of our inability to comprehend them , since for ought we know the limits of truth though we should suppose it finite , may yet exceed , and that very greatly too , those of our rational faculties . and considering both the natural and the superaccessory defects of them it is very reasonable to think that they do . . some essences perhaps there may be ( though even this again is more than we know ) that sit so high in the intellectual form as to be able to comprehend all that is finite , so that the only reason why they have not an adequate comprehension of truth at large is because it is indeed infinite . but there is no necessity , nor so much as probability that human reason should be of so rais'd an order that nothing but infinity should transcend its comprehension . and it must be a strange composition of pride and self-love that can make us fancy that it is ; something like that , only much more extravagant , which possesses the disturb'd heads of some in bedlam , and makes them conceit themselves kings and emperours in the midst of their irons , rags , and straw . what though truth were finite , and some understandings too that are so were able to measure it , why must this needs be concluded of human understanding ? if a finite being were able to comprehend truth , why must man be that being ? the scripture tells us he is made lower than the angels , and how many orders and degrees there may be among them we know not , nor indeed how many ranks of spiritual beings there may be in the universe whose understandings go beyond ours . for who can define the out-flowings of the divine fecundity , or number the rounds of the intellectual scale ? in the mean while though man knows not how many orders of intelligent creatures there are above him , yet 't is with great reason and consent presumed that there are none below him , so that he is placed even by his own confession in the lowest form of the intellectual order . and why then may not his understanding ( as much as he values himself upon it ) be of so shallow a depth , and so low a size that even finite objects may be disproportionate to him ? especially since we find him so often puzzl'd and gravell'd in natural things , as also in those ideal truths that have relation to the natural and ectypal world , such as philosophical and mathematical problems . or if the reason of any creature could be the measure of truth , why should he be that creature , who is seated in the very confines of the material and immaterial world , and is as it were the common-point where matter ends and spirit begins , who brings up the rear of the intellectual kind , and is both the youngest and the least indow'd among the sons of god. . these considerations sufficiently shew that there is no necessity , nor so much as probability , that human reason should be the measure of truth even upon the supposition of its being finite . which indeed is enough of it self to carry the point contended for as far as the design of the present argument is concern'd . for if it be not necessary that human reason should be the measure of truth , then it is possible that it may not be , and if it is possible that it may not , then we can be never sure that it is , and if we cannot be sure that it is , then we cannot use it as a measure , which ( as i have remarqu'd already and for the moment of it do here reinculcate ) makes it the same to all intents and purposes as if it were not such at all . but yet to carry our plea a little highter i further contend that as the foregoing considerations suffice to shew that human reason may not , so there is one behind that very positively demonstrates that it cannot be the measure of truth , even tho' we should allow it to be of a finite and bounded nature as well as our own understandings . . as there are many things whereof our ideas are very confuse and obscure , so 't is most 〈◊〉 that there are some things 〈◊〉 we have no ideas at all , it 〈◊〉 not pleas'd the eternal and 〈◊〉 intelligence to exhibit that in himself which is representative of those things to our understandings . but now besides the difficultys and disadvantages we shall always ly under in the comprehension of things from the confuseness and obscurity of our ideas , which of it self will many times render those things , and also whatever nearly relates to those things incomprehensible by us , and besides that our not having any ideas of certain things , is an invincible bar to all knowledge and comprehension of those things ( unless we could be supposed to be able to see without light ) 't is also further considerable that possibly the knowledge of that truth which we set our selves to comprehend , and whereof we have the ideas , may depend upon the truth of another thing whereof we have no idea . if it should be so tho truth in general be never so finite , or the particular truth we would contemplate be never so finite , 't is plain we shall be no more able to comprehend it than if it were infinite . now i say that 't is not only possible that this may be the case ( which yet of it self as i have again and again noted is sufficient to debar us from using our reason as the measure of truth ) but there are also some instances wherein it appears actually to be so . we know well enough what we mean by liberty and contingency , and are withal well assured that we are free agents . we have also a sufficient notion of prescience , and are also no less assured of the reality of it , and because both these are true , and there can be no real repugnance between one truth and another we are also by consequence assured that there is a good harmony and agreement between them , and that they are consistent with each other . but now how to adjust their apparent opposition , or reconcile those instances of seeming contradiction and inconsistency wherewith they press us , this we neither know nor are able with all our meditation to comprehend , and that because we have not an idea of the human soul , without which there is no possibility of comprehending how its free workings may be the objects of prescience , tho our ideas of prescience and liberty were never so clear. or if this instance shall not be thought so proper because the men with whom our present concern lies are pleas'd to disown the doctrine of prescience , let me desire them to consider whether there be not many other difficulties concerning human liberty , besides that taken from , prescience , which they are no more able to get over then they are that . and that for the very same reason , even because they ahve not an idea of the soul , upon the knowledge of which the solution of those , as well as some other difficulties in morality , does necessarily depend . or if they please let them take an instance of a physical nature . we know well enough what it is to be in a place , and we know also as well what it is to be coextended to a place . but now how being in a place may be without coextension to a place , this is what we cannot comprehend ( tho as to the thing it self , upon other considerations constrain'd to grant it ) and that because we are ignorant of the general nature of spirit , upon the clear conception of which the comprehension of the other does so depend that it cannot be had without it . and indeed we may concluded in general that when ever we have clear ideas of things , and yet are not able to comprehend the truth of them , 't is because the knowledge of those things depends upon the truth of something else whereof we have either no idea , or not such as is sufficiently clear. which must be the true reason of the hitherto presumed impossibility of finding out the exact proportion between a circle and a square . why , circle and square are very intelligible things , and how come we then not to be able to determin the precise and just proportion that is between them : it cannot be from any obscurity in the things themselves , much less from our want of having ideas of them , for we have as clear and exact ideas of these figures as we can have of any thing in the world. it must be therefore because the knowledge of their proportion depends upon the knowledge of some other thing whereof the idea fails us , which till we are posses'd of we shall in vain endeavour to discover the other . whereby it plainly appears that we are not only uncapable of comprehending those truths that relate to things whereof we have no ideas , but that even where we have ideas , and those very clear ones too we may be as far from comprehending a truth as if we had none merely upon the account of the dependence which that truth has upon some other thing whereof we have not , at least a just , idea . which single consideration is enough for ever to spoil human reason for setting up for the measure of truth , even upon the supposition of its being finit . so very false is that arrogant assertion of a modern philosopher , . quaecunque existunt humanae menti pervestigabilia , praeterquam in●initum . whatever is may be thoroughly comprehended by the mind of man , except infinite . and again . vnum duntaxat est quod omnem mentis nostrae vim longissime excedit , ipsâque suâ naturâ , ut in se est , ab eâ cognosci nequit , in●initum puta . there is but one only thing that far exceeds the force and reach of our mind , and that cannot of its own very nature be known by it as it is in it self , namely infinite . what but one thing excepted from the verge , and placed beyond the reach of human knowledge ? 't is well that one thing is a pretty large one , but sure the authour was ignorant of something else , that is himself , or else he could never have advanc'd such a crude and ill-consider'd a proposition . . and thus i have shewn at large in a rational way by arguing a priori , and from the nature of things , that human reason is not the measure of truth , and that even upon the most liberal supposition of its being finite ; and if it be not so supposing truth to be finite , much less is it supposing it ( what it has been prov'd to be ) of an infinite nature . if upon the former supposition it exceeds the proportion of our reason , certainly upon the latter there will be no proportion between them . but whether our reason bears no proportion to truth , or whether it be only disproportionate to it , either way it follows that it cannot be the measure of it , which i cannot but now look upon as a proposition sufficiently demonstrated . and in all this i contend for no more than what is implied in that common and universally approv'd maxim even among those of the rational way , that we ought not to deny what is evident for the sake of what is obscure , or depart from a truth which we see a necessity to admit because of some difficulties attending it which we cannot solve ; which they say is an argument only of our ignorance , and not of the falshood of the thing . this indeed is a true rule , and such as must be allow'd to hold good in all our reasonings , let the matter of them be what it will. only i wish that the implication of the rule were as much minded , as the rule it self is generally receiv'd . for it plainly implies that there are some things which though plain and certain as to their existence , are yet incomprehensible and inexplicable as to their manner . but then as the incomprehensibility of the manner should not make us reject the truth of the thing when otherwise evident , so neither should the evidence we have of the truth of the thing make us disown the incomprehensibility of the manner , since it is so far from being against the nature of truth that it should be incomprehensible , that you see we have discover'd even from the contemplation of its nature that there are incomprehensible truths . of which i might now subjoyn some particular examples , but that i should fall very deep into a common place , being herein prevented by many other writers , particularly by the admirable one of l' art de penser , to the first chapter of whose fourth book i refer my reader ; where he shews by several , and some of them uncommon instances that there are things which the mind of man is not capable of comprehending . after which he concludes with a very grave and useful reflection , which for the great advantage and pertinency of it to the present affair , though i refer my reader to the rest of the chapter , i shall here set down . the pro●it ( says he ) that one may draw from these speculations is not barely to acquire the knowledge of them , which of it self is barren enough , but it is to learn to know the bounds of our understanding , and to force it to confess that there are things which it cannot comprehend . and therefore it is good to fatigue the mind with these kind of subtilties , the better to tame its presumption , and abate its confidence and daringness in opposing its feeble lights against the mysteries of religion , under the pretence that it cannot comprehend them . for since all the force of human vnderstanding is constrain'd to yield to the least atom of matter , and to own that it sees clearly that it is infinitely divisible without being able to comprehend how this may be . is it not apparently to transgress against reason to refuse to believe the wonderful effects of the divine onnipotence , merely for this reason , that our vnderstanding cannot comprehend them ? yes without doubt it is , as will better appear in the sequel of this discourse . in the mean while before i take leave of the subject of this chapter , i have a double remarque to make upon it . . the first is , that since truth in its full extent is incomprehensible , we should not vainly go about to comprehend it , but be contented to be ignorant in many things . and since there are some special truths in particular that are incomprehensible we should not apply our thoughts to the comprehension of all things at a venture , as some who are for understanding every thing , but sit down first and consider whether they are proportionate to our capacities or no , and , as far as we can learn to distinguish what truths may , and what may not be comprehended by us , that so we may not lose that time and pains in the contemplation of them , which might be profitably imploy'd in the consideration of other things , better suted to our capacity . as a great many do , who busie themselves all their lives long about such things which if they should study to eternity they would not comprehend , and that indeed because they require an infinite capacity to comprehend them . whereas the shortest compendium of study , and the best way to abridge the sciences is to study only what we can master , and what is within the sphere of our faculties , and never so much as to apply our selves to what we can never comprehend . . the other remarque is that the conclusion prov'd in this chapter does very much fortifie and confirm that which was undertaken to be made out in the last concerning the distinction of things above , and things contrary to reason . for if there are truths which we cannot comprehend , then it seems what is above our comprehension may yet be true , and if true then to be sure not contrary to reason , since whatever is contrary to reason is no less contrary to truth , which though sometimes above reason is yet never contrary to it . chap. v. that therefore a things being incomprehensible by reason is of it self no concluding argument of its not being true. . as there is nothing in man that deserves his consideration so much , and few things without him that deserve it more than that part of him wherein he resembles his maker , so there is nothing more worthy of his consideration in that part , or that is at least more necessary to be consider'd by him , than the defects of it , without a due regard to which it would not be very safe for him to dwell much upon the consideration of the other , as being apt to seduce him into ● ride and vanity , to blow him up with self-conceit , and so by an imaginary greatness to spoil and corrupt that which is genuine and natural . . now the defects of our intellectual part consider'd in their general heads are i suppose sin , ignorance , and errour . and though sin in it self must be allow'd to be of a worse nature and consequence than either ignorance or errour ( however some may fancy it a greater reproach to 'em to have their intellectuals question'd than their morals ) and so upon that score may require more of our consideration , yet upon another account the defects of the understanding seem to need it more than those of the will , since we are not only apt to be more proud of our intellectuals than of our morals , but also to conceit our selves more free and secure from errour than we are from sin , though sin in the very nature and principle of it implies and supposes errour . . pride the presumed sin of the angels is also the most natural and hereditary one of man , his dominant and most cleaving corruption , the vice as i may call it of his planet and complexion . and that which we are most apt to be proud of is our vnderstandings , the only faculty in us whose limits we forget . in other things we are sensible not only of the general bounds of our nature , but also of the particular narrowness of them , and accordingly do not attempt any thing very much beyond our measure , but contain our selves pretty reasonably within our line , at least are not such fools as to apply our strength to move the earth out of its place , or to set our mouths to drink up the sea , or to try with our eyes to look into the regions beyond the stars . but there is hardly any distance but to which we fancy our intellectual sight will reach , scarce any object too bright , too large , or too far remov'd for it . strange that when we consider that in us which makes us men , we should forget that we are so . and yet thus it is ; when we look upon our understandings 't is with such a magnifying glass that it appears in a manner boundless and unlimited to us , and we are dazzled with our own light. . not that it is to be presumed that there are any who upon a deliberate consideration of the matter have this form'd and express thought that their understandings are infinite human nature seems hardly capable of such excess . but only as the psalmist says in another case of some worldly men , that their inward thought is that their houses shall continue for ever , not meaning that any could be so grossely absurd as positively and explicitly to conceive that their houses any more than their own bodies , should last always , and never decay , but only that they had such a kind of a wandring and confuse imagination secretly lurking in their minds , and loosely hovering about them ; so in like manner there are a sort of people who are parturient and teeming with a kind of confuse and unform'd imagination tho' perhaps they never bring it to an express and distinct thought , that their understandings have no bounds or limits belonging to them , tho' they cannot deny but that they have , if directly put to the question . . accordingly you shall find those whose conduct betrays this inward sentiment , who venture at all in their studies , stick at nothing , but will undertake to give a reason for every thing , and positively decide whatever comes in their way without suspense or reserve , imagining ( confusely at least ) they have a comprehension of all things , and that there is nothing too hard or knotty for them , nothing but what they either actually do , or are capable of comprehending , if they once set themselves to it . and from hence they roundly conclude that whatever they are not able to comprehend is not true , and accordingly deny their belief to whatever transcends their comprehension . . now i confess there is no fault to be found with the consequence of these men , nor with their practice as it relates to that consequence , which are both ( as far as i can see ) exceeding right if their principle be once admitted : for if indeed it be really so that human reason is adequate and commensurate to truth , so that there is no truth but what it is able to comprehend , then it will certainly follow that whatever it cannot comprehend is not true , and there will need no other , nor better argument of the falshood of any thing than the incomprehensibility of it . for their reasoning resolves into this form. whatever is true we can comprehend . this we do not comprehend , therefore this is not true . or thus , if whatever is true we can comprehend , then what we cannot comprehend is not true , but whatever is true we can comprehend , ergo &c. where 't is plain that if the major of the first , or the minor of the second syllogisin ( wherein the principle of these men is contain'd ) be allow'd , there will be no avoiding the conclusions of them . so that if we admit that human reason is comprehensive of all truth we are not consistent with our selves if we do not also grant that the incomprehensibility of a thing is a just warrant to conclude it not true. . but then on the other side if this mighty principle upon which such a weight is laid , and such great things built be false , if human reason be not the measure of truth ( as i think is with great evidence demonstrated in the last chapter ) then is not the consequence as good this way , that therefore a thing 's being incomprehensible by reason is no concluding argument of it 's not being true ? for how are we inconsistent with our selves , if granting human reason to be commensurate to truth we deny that the incomprehensibility of a thing argues it not to be true , but only because in denying that we contradict our principle ; or , which is all one , suppose the contradictory proposition to it to be true , viz. that human reason is not commensurate to truth . but now if in saying that the incomprehensibility of a thing does not argue it not to be true we in the consequence of what we affirm suppose that human reason is not the measure of truth , then 't is as plain that the supposition of reason's not being the measure of truth will also oblige us to say that the incomprehensibility of a thing is no argument of it 's not being true. whereby it is plain that the consequence is every whit as good thus , human reason is not the measure of truth , therefore the incomprehensibility of a thing is no argument that it is not true ; as thus , human reason is the measure of truth , therefore the incomprehensibility of a thing is an argument that it is not true. the only reason why he that denies this latter consequence upon the supposition or concession of this latter principle is inconsistent with himself , being this , because in denying the latter consequence he supposes the former principle , which principle therefore must as much inter the consequence that supposed it , viz. that a things being incomprehensible by reason is no warrant to conclude that it is not true . . and because this principle that human reason is not the measure of truth has been already proved at large , i look upon the grounds of this consequence as already laid , and therefore to shew the connexion that is between the one and the other ( besides what i have even now said to that purpose ) need only add this further remarque . that since human reason is not the measure of truth , or since there are incomprehensible truths , then it seems the incomprehensibility of a thing and the truth of a thing may consist together ; or in other words , the same thing may be at once true and incomprehensible . but now there cannot be in the whole compass of reasoning a more certain , or more evident maxim than this , that that which is when a thing is , or would be supposing it were , is no argument that it is not . as for instance , suppose it should be objected against the copernican hypothesis of the motion of the earth that it is repugnant to sense , since we see the sun and the stars rise and set , and move round about us . it is thought a sufficient answer to this to say , that supposing the earth and not the sun did really move these appearances would yet be the same as they are now , since sailing , as we do , between the sun and the stars ( as a late writer expresses it ) not the ship in which we are , but the bodies which surround us would seem to move . and 't is most certain that if supposing the earth did ) really move the motion would yet seem to be in the sun and stars ; then the seeming motion of those bodies is no argument that the earth does not move . . why just so it is in the present case , when 't is objected against the truth of a thing that 't is incomprehensible by human reason , 't is a sufficient answer to say that this argues nothing , since if the thing were true it might yet be incomprehensible . and 't is most certain that if supposing a thing to be true it might yet be incomprehensible , then the incomprehensibility of a thing is no good objection against the truth of it . and therefore since we have proved that there are incomprehensible truths , and consequently that the truth of a thing and the incomprehensibility of the same thing may consist together , we may now with all rational assurance conclude that the incomprehensibility of a thing is no argument that it is not true , any more than the seeming motion of the sun is an argument against the real one of the earth , since the former would be even supposing the truth of the latter . and both by vertue of this most evident and incontestable principle , that what may consist with the truth of any thing , can be no good argument that it is not true. . and indeed when it shall be consider'd how many things surpass our conception when we are children which yet we are able well to comprehend when we are men , how many things again are beyond the ken of ignorant and illiterate men which yet are very intelligible and shine forth with full light to the men of art and learning , and how many things again even among the learned are now discover'd and well understood by the help of algebra which were mysteries to former ages , and are still beyond even the imagination of those who have not that noble and wonderful key of knowledge . when again it shall be further consider'd how many of those things which we cannot even with the assistance of that commanding key unlock in this state of mortality , we may yet have a clear view of in that of separation , when deliver'd from the burthen of our flesh , and that many of those things which are too high for us then may yet be of a level with the understanding of angels , and that what is above their capacity may yet be most clearly and distinctly perceiv'd by the infinitely penetrating and all-comprehensive intellect of god , i say he that shall but seriously enter into this single reflection must needs discover himself much wanting in that stock of sense and reason he pretends to , if he still continue to measure the possibilities of things by their proportionableness to his understanding , or conclude any thing false or impossible , when he has no better reason for it but only because he cannot comprehend it . chap. vi. that if the incomprehensibility of a thing were an argument of its not being true , human reason would then be the measure of truth . . as there is nothing more common than for people to hold certain principles that have an inseparable connexion with very bad consequences , and yet not professedly to hold those consequences , because either they do not attend to them , or are not sensible that they do indeed follow from such principles , whereof we have two very pregnant instances in the maintainers of the predestinarian and soli●idian systemes , so on the other hand , and for the same reason there are those who take up , and with great fixedness adhere to certain consequences without professedly holding those principles from which they truly flow , and to which ( if traced to the head ) they will infallibly lead them . . of this we have a very particular instance ( where i confess one would not expect to find it ) in those of the socinian perswasion . the reason these men of reason give why they will not believe the mysteries of the christian faith , is because they are above their reason , they cannot comprehend them . whereby they plainly imply , that they will believe nothing but what they can comprehend , or that nothing is to be believ'd that is incomprehensible , which is also a common maxim among them , who accordingly make above reason and contrary to reason to be one and the same thing . and whereas 't is only the untruth of a thing that can make it unfit to be the object of faith , in saying they will not believe what they cannot comprehend , they do as good as say that what they cannot comprehend is not true , and so that the incomprehensibility of a thing is a just warrant to conclude it false . and all this they own and expresly declare , if not in these very terms , yet at least in such as are equivalent to them as is too notorious and well known to need any citations for the proof of it . but now though they do thus profess●dly own that the incomprehensibility of a thing by reason is an argument of its not being true , yet that human reason is the measure of truth , or that all truth is comprehensible by it , are ( as i take it ) propositions which they do not openly and professedly avow . for as i noted in the introduction 't is such an odious and arrogant assertion that they cannot with any face of modesty or common decency make a plain and direct profession of it , though at the same time 't is most certain , that this is the true principle of that consequence which they do professedly hold , viz. that the incomprehensibility of a thing argues it not to be true , and that this consequence does as necessarily lead back to that principle . . for as if human reason be the measure of truth it follows in the descendintg line as a direct consequence that the incomprehensibility of a thing argues it not to be true , so it follows as well backwards & per viam ascensûs , that if the incomprehensibility of a thing argues it not to be true , then human reason is the measure of truth . since if it were not , the incomprehensibility of a thing ( as is shewn in the preceding chapter ) would then not argue it not to be true. if therefore it does , 't is plain that human reason is the measure of truth . which principle whoever disowns ought also to renounce the other proposition , viz. that the incomprehensibility of a thing is an argument of its untruth , which if yet he will imbrace notwithstanding , 't is plain he holds the consequence without its principle , and has indeed no reason for what he affirms . . for as he who granting human reason to be the measure of truth , denies yet that the incomprehensibility of a thing is an argument of its not being true is therefore inconsistent with himself , because in so doing he supposes the contradictory to what he had before granted , viz. that human reason is not the measure of truth . so he that affirms that the incomprehensibility of a thing is an argument of its not being true , and yet denies that human reason is the measure of truth , is also as inconsistent with himself , because in so doing the supposes the contradictory to his own assertion , and does in effect say that the incomprehensibility of a thing is not an argument of its not being true , as most certainly it would not be in case human reason be not the measure of truth , as the foregoing chapter has sufficiently shewn . the short is , if the not being of a proves that c is not , then the being of c proves that a is , since if it were not , according to the first supposition c could not be . and so here if reason's not being the measure of truth proves that the incomprehensibility of a thing is not an argument of its not being true , then if the incomprehensibility of a thing be an argument of it 's not being true 't is plain that reason is the measure of truth , since if it were not then according to the first supposition the incomprehensibility of a thing would not be an argument of its not being true. . for how i pray comes the incomprehensibility of a thing to conclude the untruth of it ? i cannot comprehend such a thing , therefore it is not true , where 's the consequence ? by what logic does this latter proposition follow from the former ? why we have here the minor proposition and the conclusion , and to make a complete argument of it we must add another , thus ; if it were true i should comprehend it , but i do not comprehend it , therefore it is not true . whereby it appears to the eye that my not being able to comprehend a thing is no otherwise an argument of the ●●truth of it , than as it is first pre●●pposed that if it were true i should 〈◊〉 ●ble to comprehend it . which again resolving into this absolute ●●●●osition , that i am able to comprehend all truth , it plainly follows that if my inability to comprehend a thing be an argument that it is not true , then i am able to comprehend all truth , and that my reason is the measure and final standard of it . . i conclude therefore that if the incomprehensibility of a thing were an argument of it 's not being true then human reason will be the measure of truth , and that they that hold the former ought also if they will be consistent with themselves to admit the latter . but because this is a false principle , that human reason is the measure of truth , therefore , i conclude again that the consequence that resolves into this principle is also false , since we may as well conclude a consequence to be false because it leads back to a false principle , as a principle to be false because it is productive of a bad consequence . which still further confirms and establishes the conclusion of the last chapter , viz. that the incomprehensibility of a thing is no argument of its untruth , which you see is now proved both backwards and forwards , and so made impregnable on all sides . we have proved it forwards by shewing the falseness of that principle that human reason is the measure of truth , and by thence arguing the said conclusion ; and we have also proved it backwards by shewing that the contrary supposition resolves into that false and already confused principle . and i do not see how any conclusion can be better proved . chap. vii . that therefore the incomprehensibility of a thing is no just objection against the belief of it . with an account of the cartesian maxim , that we are to assent only to what is clear and evident . . t is a wonderful thing to consider the caprice of human nature , by what unaccountable springs it's movements are ordered , and how odly and unsteddily men act and manage themselves even in the same circumstances , and in relation to the same objects . sometimes the obscurity and mysteriousness of a thing shall be a motive of credibility , and recommend it the rather to their belief . thus you shall have a great many reject that philosophy as idle and chimerical which undertakes to explain the effects of nature by insensible particles , their different bigness , figure , contexture , local motion , rest , &c. merely because this is a plain simple and intelligible account , such as they can easily and well conceive . the very easiness and clearness wherewith they conceive these principles is made an objection against them ( though indeed it be a good presumption for them ) and for that very reason they will not believe them to be the true principles of nature , whose effects they fancy must be resovled into causes more hidden and abstruse . and accordingly they find in themselves a greater inclination to lend attention to those that shall undertake the solution of them by the real chimeras of substantial forms , qualities , sympathys , antipathys , &c. or that shall go to account for them by the yet more obscure principles of the chymists , striking and filling their ears with those great but empty sounds , archeus , seminal spirit , astral beings , gas , blas , &c. which they receive with great satisfaction not for their scientific light ( for they are dark as may be , mere philosophic cant ) but only because they are mysterious and abstruse , and therefore they fancy there must be somewhat more than ordinary in them , tho they know not , nor , it may be , never consider'd , what . and herein , as in some other instances , men love darkness better than light. . but then at another time you shall have them inquiring after truth as diogenes did after an honest man , with a candle in their hands , and not caring to go a step any further than they can see their way . now upon a sudden they are all for clear and distinct ideas , full and adequate perceptions , demonstrative proofs and arguments , and nothing will serve or content them but light and evidence , and they will believe nothing but what they can comprehend . strange diversity of conduct ! who would think two such vastly distant extreams should meet together , i will not say in the same man , but in the same human nature , and that the very same creature ( and such a one as stiles it self rational too ) should proceed by such uncertain measures , and act so inconsistently with it self ; sometimes embracing a thing for the sake of it's obscurity , and sometimes again in another fit making that alone an invincible objection against the belief of it . . but it is plain by the foregoing measures that it is not . for since truth is the general object of faith , 't is evident that nothing can argue a thing to be absolutely incredible , or not reasonable to be beleiv'd , but that which at the same time argues it not to be true. for if true , then 't is still within the compass of the general object of faith. but now we have shewn already that the incomprehensibility of a thing is no argument of it 's not being true , whence it clearly and closely follows that 't is no argument neither against it's credibility . and if so , then we may believe it notwithstanding it's incomprehensibility , because we may believe whatever is not absolutely incredible . so that there is no necessity that we should discard every thing we cannot conceive as unworthy of a rational belief , or that what is above our reason should be therefore above our faith too . . it is true indeed that the incomprehensibility of a thing is in it self no proper and direct argument why it should be believ'd , and he would be thought to give but an ordinary account of his faith , who being ask●d why he believ'd , such an incomprehensible thing , should answer because it is incomprehensible . which at best could pass only for a religious flourish , much such another as , credo quia impossibile . and that because the incomprehensibility of a thing is not directly and per se a criterion of truth ( whether it may be per accidens , may be consider'd afterwards ) whose natural and genuin character is not obsecurity , but light and evidence . not that nothing is true but what has this character ( for we have already shewn the contrary in proving incomprehensible truths ) but that as whatever we clearly perceive is true , so our clear perceiving of a thing is the only sign from the intrinsic nature of the thing it self of the truth of it . incomprehensibility therefore is none , but as such abstracts from true and not true , and is equally common to both . but now that which may consist with a thing supposing it false , can no more prove it true , than that which may consist with a thing supposing it true , can prove it false , according to the tenour of the fifth chapter . the incomprehensibility therefore of a thing is no proper argument of the truth of it , and consequently no reason of it self , why it should be believ'd , and that because it abstracts as such from true and false , and is too common to both to prove either . . and because it is so , it is also further granted that the incomprehensibility of a thing is not only in it self no proper reason why it should be believ'd , but has also so far the nature of a disswasive from believing , as to be a caution against a too hasty belief , till there appear some other motive from without either from reason or authority that shall determin the assent . in the mean while it advises to suspend . for the incomprehensibility of a thing being as such no reason why a man should believe it , 't is plain that if he did believe it consider'd only as in that state he would believe it . without reason . that therefore is a reason why he should suspend , a negation of reason being enough to with-hold ones assent , though to give it one had need have a positive reason . when therefore a thing appears incomprehensible , that indeed is sufficient reason to suspend our belief , till some prevailing consideration from without shall over-rule that suspension , by requiring our assent . but when it does so , then the incomprehensibility ought to be no argument to the contrary , and it would be every whit as absurd to reject a thing now because of its incomprehensibility , as to believe it before for that reason . and that because as the incomprehensibility of a thing is no reason for believing it , so it is no absolute reason against it . . if it were so it would be in natural things , the objects of human and philosophic science , such as belong properly and immediately to the province and jurisdiction of reason . here , if any where , the incomprehensibility of a thing would forbid all assent to it . and so it is supposed to do by some who though far from denying the belief of incomprehensible things in religion , will yet tell you that in physical contemplations , clearness and evidence is to lead the way , and we are to proceed with our light before us , assenting to nothing but what we well comprehend . in matters of faith indeed they will allow that reason is to be submitted to revelation , and that we are to believe many things which pass our comprehension ; but in matters of pure reason they will have us go no further than reason can carry us . which indeed is right enough it their meaning be that we are to assent to nothing but what upon the whole matter all things consider'd from without as well as from within , we have reason to believe true , and that we are never to proceed to judge or determin without some evidence or other , but then this will equally hold in matters of faith too , which is too rational an assent to be given at a venture , and we know not why , and whose formal reason ( as has been already discours'd ) is always clear. but if their meaning be that in matters of reason we must assent to nothing but what has an internal evidence , and what in its self , and by its own lights is comprehensible by us ( as they seem to mean , or else their distinction of the case of reason and the case of revelation is here impertinent ) then i conceive that they set too narrow limits to our assent in matters of reason when they allow it to be given only to things which in this sense are evident to us . for 't is plain that there are many things in nature which we fee are true , and must be true , and so not only may , but cannot help assenting to them , though at the same time we are not able to comprehend how they are , or can possibly be . . not that our assent is then blind and wholly without evidence , ( for then we might as well assent to the contrary as to what we do , and would do better not to assent at all ) but only that it has none from within , and from the intrinsic nature of the object , but only from some external consideration , much after the same manner as it is in ●atch . in both which there may be a clear reason , why we should assent to an obscure thing . but then as the internal obscurity does not destroy the external evidence , so neither does the external evidence strike any light into the internal obscurity ; or in other words , as the reason for assenting is never the less clear because the matter assented to is obscure , so neither is the matter assented to ever the less obscure because the reason for assen●ing to it is clear. and yet notwithstanding this internal obscurity of the matter we assent to it because of the prevailing light of the external evidence . and this we do , not only in matters of faith ( according to the restriction of some ) but in the things of nature and reason too , where we are oftentimes forced by the pressing urgency of certain external and collateral considerations to assent to things internally obscure and whose very possibility we cannot comprehend , as is plain in the great question of the divisibility of quantity , and other instances , whereof every thinking man's obse●●ation cannot but have already furnish'd him with variety . the incomprehensibility then of a thing is non just objection against our assent to it even in matters of a rational nature , much less then is it in matters of faith for if not in matters that belong to the court of reason , and where she sits as judge , then much less in things that are not of her proper jurisdiction , and if notwithstanding the internal inevidence of an object we think fit to assent to it upon rational considerations , much more may we , and ought we upon the authority of the infallible god. . indeed if whatsoever is above our reason were also ( as some pretend ) as contrary to it , and there were nothing true but what was also comprehensible , and so the incomprehensibility of a thing were an argument of its not being true , then i con●ess we could not as rational creatures assent to an incomprehensible proposition upon any consideration whatsoever , no not even that of divine authority . 't is true indeed there could then be no such authority for incomprehensible things . but if there were , 't is impossible we should regard it , because we could not have greater assurance either of the existence or of the truth of it , than we have already ( upon this supposition ) that the things reveal'd are not true . but now if this supposition be no more than a supposition , if to be above reason does not involve any contrariety to it , if there are incomprehensible truths , and consequently the incomprehensibility of a thing is no argument o● it s not being true ( all which has been already proved ) then 't is plain that what is an incomprehensible may yet be a believable object ( because within the possibility of truth ) and then to render it actually believ'd there needs only some external evidence either from reason or authority . for what should hinder our assent to an incomprehensible thing when we have plain evidence from without for it , and its own internal obscurity is no argument against it ! 't is plain therefore that we ought to give our assent . and since we do so oftentimes upon a ground of reason , much more ought we upon that more firm and immoveable ground of revelation . the short is , whatever is no objection against the truth of a thing is none against the credibility of it , since truth is the general object of faith ( unless you will say that a thing is unfit to be believ'd upon any other account besides want of truth ) and therefore since we have already shewn that the incomprehensibility of a thing is no argument against the truth of it , it visibly follows that it is no argument against the belief of it neither . therefore an incomprehensible thing may be believ'd , and accordingly he that refuses to believe any thing is bound to give a better reason for it than because it is incomprehensible . . if it be said that this is reason enough , because faith is a rational act , and therefore what is above the comprehension of reason is as much above a rational belief , to this , besides what i have already remarqu'd upon this occasion in the chapter of faith , i here further reply , that it is true indeed and on both sides agreed that faith is a rational act , but in what sense is the question . there are two very different senses according to which it may be said to be so either in regard of the clearness of its formal reason , or in regard of the clearness of its object . either because it is founded upon an external evidence , or argument for believing , or because it proceeds upon an internal evidence , that appears in the very nature of the thing believ'd . i● faith be said to be a rational act in the latter sense , the assertion is then false , for so ( that ●s in respect of the object ) we have sh●wn it to be an inevident assent . but i● 〈◊〉 be said to be a rational act in the former sense , then indeed it is true , but nothing to the purpose , since nothing hinders but that this external evidence may well consist with an internal inevidence , or in other words , that the clearness of the reason for believing may stand with the obscurity of the object believ'd . and therefore though faith be a rational act yet it does not hence ●ollow that what is above reason is also above faith and cannot rationally be believ'd , because the act of faith is said to be rational , not in respect of the evidence of the object , but only that of its formal reason or motive . and therefore though there be no evidence in the object , yet it is not thereby render'd uncapable of being the matter of faith , because the evidence which faith as a rational act supposes , is wholly of another kind . there seems indeed a kind of opposition as to the sound between faith's being an act of reason , and the believing what is above reason . and this it may be is that which imposes upon the minds , or the ears shall i say , of them that urge it as an objection . i cannot imagine what else should , for i 'm sure there is no contradiction in the sense . 't is true indeed evidence in the act and not evidence in the act are contradictories , because ad idem , and so are not evidence in the object and evidence in the object , for the same reason . but there is no contradiction between evidence in the act and no evidence in the object , and therefore these may stand together , though the other cannot . but to lay open the fallacy of this great and very popular objection yet a little more to the eye ( though it must be a very blind one that does not see it already ) i will put it into form , and give it a formal answer . if faith be a rational act , then what is above reason cannot rationally be believ'd . but faith is a rational act , ergo. for answer to this i distinguish . if by rational act be meant an act founded upon internal evidence , or the evidence of the object , then i deny the minor , faith is not so a rational act. but if by rational act be meant an act founded upon external evidence or the evidence of its formal reason or motive , then indeed i grant the minor , but deny the consequence , which is none at all , for it does not at all follow because faith is a rational act , meaning by it that it proceeds upon external evidence , and that there is a clear reason for believing , that therefore the thing believ●d may not from within and in its own nature be altogether inevident and so above the comprehension of reason . for though evidence be contradictory to not evidence in the ●ame , yet evidence in the act is no way contradictory to inevidence in the object , and consequently does not at all exclude it . they may therefore both stand together , and consequently what is above reason may be believ'd for any thing that this celebrated objection from faith's being a rational act makes to the contrary ; which truly is so gross and palpable a sophism , that i cannot but wonder how it could ever impose upon so many learned men as it has done , and some of them very acute and nice considerers of things . but i hope the fallaciousness of it is by this so plainly and fully detected , that i shall not think those heads worth much informing that shall be further imposed on by it . . but what then shall we say to that great and fundamental maxim so pressingly inculcated by des castes and his followers , and not disallow'd of by others , that we are to assent to not●ing but what is clear and evident ? if to nothing but what is clear and evident , how then to what is obscure and inevident ? or if to what is obscure and inevident , how then to nothing but what is clear and evident ? do not these seem flat contradictions one to the other , and how then shall we adjust the matter between them ? it must be either by denying that cartesian maxim to be true , or by shewing that though it be true it does not contradict the assertion here maintain'd , but is consistent with it . the first way i shall not take . i allow the maxim to be true , and not only so , but to be withal of the greatest importance of any that can be given for the direction of the mind of man in order to the avoiding of errour . the only remedy and caution against which is never to let our judgments prevent our conceptions , or to assent to any thing that we have only a confuse notion of , and where we see only by halves and with an imperfect light , or perhaps do not see at all , but to have a clear understanding of the matter before we adventure to judge of it , and to maintain an evidence in all our reasonings . which accordingly is made by m. malebranche the first of those rules which in his treatise of method he lays down to be observ'd in the inquiry after truth . and indeed to do otherwise is to make a wrong use of our intellectual powers , particularly of that liberty we have to suspend judgment till the fulness of evidence requires it , and the want of observing this rule is also the occasion of most of our errours and wrong assents , as the same excellent person shews it to have been in particular to the authors of the scholastic philosophy . . i shall not therefore go about to salve my own assertion by denying des cartes's maxim , but rather by shewing that according to the true sense and intendment of it , it does not contradict it . but first we must see what the true sense of it is , or rather in what sense it is true , though this may be without much difficulty collected by any attentive reader from what has been already said in several places of this chapter , wherein i have in great measure prevented this objection . but to consider it more directly ; to verifie this maxim that we are to assent to nothing but what is clear and evident , the usual way has been to distinguish between matters of faith , and matters of reason . in matters of faith , say they , we are to believe many things which we cannot comprehend . and here then it seems this rule must be laid aside . but in matters of reason we must assent to nothing but what is clear and evident . and here then it seems it holds . accordingly when 't is objected against certain articles of faith that they are not to be comprehended by reason , 't is usual to reply that these things do not belong to reason &c. implying that if they did , then indeed the objection would be good , and the incomprehensibility of such things would be an argument against assenting to them , which implies again that in matters of reason we must not assent to any thing but what is clear and evident , though in matters of faith we may . but we have remarqu'd already that even in matters of pure reason we are forc'd to assent to many things which we cannot comprehend , and that even in matters of faith we do in a certain sense assent upon clear evidence . this distinction therefore will not do . . in stead therefore of distinguishing between matters of faith and matters of reason , i think it will be better to distinguish of evidence . we are to assent to nothing save what is clear and evident , says our maxim. very good. now if by evidence here be meant internal evidence , and the sense be that are to assent to nothing but what in its own nature , and by a light intrinsic to it , is evident , then the maxim is false ; and that not only in matters of faith , but also in matters of reason too , wherein we find our selves often constrain'd to assent to things that have not this internal evidence , but are ( as to what respects the nature of the things themselves ) altogether obscure and incomprehensible . but if by evidence here be meant evidence at large , abstracting from internal or external , and the sense be that we are to assent to nothing but what has some evidence or other , either internal or external , or what is some way or other evident to us , and what we see plainly to be true by a light shining from within or from without , in short , what we have one way or other sufficient ground or reason to assent to , then the maxim is undoubtedly true , and will hold universally , not only in matters of reason , but also in matters of faith too , which ( as was shewn in the chapter of faith ) is the conclusion of a syllogism , and so a rational act , and proceedt upon as much , though not the same kind of evidence , as any other conclusion does , and that even in the belief of incomprehensible things , which it would be absurd , nay impossible to believe , if there were no reason to believe things above reason . according to a saying , as i take it of st. austin , in one of his letters to this purpose , that we could not bring our selves to believe what is above our reason , if reason it self did not perswade us that there are things which we should do well to believe , although we are not capable of comprehending them . so then in ●hort , if this maxim that we are to assent to nothing but what is evident , be understood of internal evidence , then 't is false , not only in matters of faith but also in matters of reason , wherein things intrinsecally inevident are assented to . but if it be understood of evidence at large then ●tis true , not only in matters of reason , but also in matters of faith , which ( as has been often noted ) is reasonable in its fund and principle , and whose evidence must be clear , though its object may be obscure . . in this large therefore and indefinite sense of the word evidence the maxim is to be understood . we are to assent to nothing but what is clear and evident , that is , we ought to make use of our liberty of suspension so far as not to give our assent to any thing but what all things consider'd and upon the whole appears evident to us , what by some light or other we see and plainly perceive to be true , and what in one word we find sufficient reason either from within or from without to assent to . according to that well known sentence wherewith des cartes concludes his wonderful system , nihilque ab ullo credi velim , nisi quod ipsi evidens & invicta ratio persuadebit . i would have nothing believ'd by any one but what by evident and irresistible reason he shall be convinc'd of . and certainly he would be very unreasonable that should desire more . for to assent without evidence of one sort or other that the thing assented to is true , is to assent without a why or wherefore , and to assent so is to assent without reason , which again is to assent not as a rational creature ; and as man ought not , so to be sure god cannot require such an assent . to assent therefore to nothing but what upon some consideration or other is clear and evident to us , and what we have good reason to imbrace , as true , is certainly a maxim of unquestionable truth , and of universal extent , that holds in all matters whatsoever , whether of reason or of faith , in the former of which an assent without evidence would be the act , and in the latter the sacrifice of a fool. . and that this is the true sense wherein des cartes intended his maxim , as well as the true sense of the maxim it self , is plain from the occasion of it which as all know who are not utter strangers to , or very negligent readers of his books , was the bringing in and obtruding so many things in the vulgar philosophy whereof the introducers of them had such confuse notions and of whose reality and existence they had no firm and solid reasons to assure them , such as substantial forms , really inhering accidents and qualities and the like , which served rather to darken than clear up the science of nature , and were the occasions of a thousand errours in the superstructures that were rais'd upon those imaginary and chimerical principles . in opposition to , and as a remedy for which , he lays down this fundamental maxim , to be carefully observ'd by all the disciples of truth in their whole intellectual progress , never to assent to any thing but what is clear and evident , that is , to nothing but of whose truth and reality they are fully assured , and have sufficient reason to assent to . this is the true sense of the maxim , this is the sense of its author , and in this sense it is undeniably true . and that without any prejudice to our present conclusion , with which ( as thus explain'd ) it is very consistent . for 't is now very easie to discern that we may believe an incomprehensible thing , and yet at the same time according to this cartesian maxim assent to nothing but what is clear and evident , because the evidence of faith is external , and that there may be an external evidence to assent to a thing internally inevident is no contradiction . . which by the way may serve to discover as well the injustice as the impertinence , . of those who make use of this maxim as an objection against the belief of things above reason . . of those who take occasion from hence to traduce the cartesian philosophy as favourable to , and looking with a very propitious aspect upon sociniani●● , and indeed as little better than an introduction to it , only because it talks so much of clear and distinct ideas and conceptions , and of assenting to nothing but what is clear and evident . but most of all dly . of those who proceed even to traduce the author himself as a secret friend to the cause , and no better than a socinian in disguise . it would have been indeed a considerable glory and advantage to that , ( or any other interest ) to have had so great a master of reason a friend to it . but he certainly was not , if with his words he has transmitted to us his real thoughts , which would be great uncharity to question , and , with a witness , to assent to what is not evident . . he was indeed a great master in the rational way , but no magnifier or exalter of human reason . so far from that , that he seems to have had the most inward and feeling sense of its infirmities and defects , and the best to have understood what a poor little thing 't is to be a man , of any one in the world. as may be abundantly collected from several passages in his writings ( besides that the whole vein of them runs that way ) particularly those two final sentences wherewith he shuts up his principles and his metaphysics , at nihilominus memor meaetenuitatis , nihil affirmo &c. and , naturae nostrae infirmitas est agnoscenda . which plainly shew what a low debasing sense he had both of himself and of human nature in general , as ●tis natural for every man to have more and more , the wiser he grows , and the further he advances in knowledge , which when all 's done ( provided you take a good dose of it ) is the best cure of pride and vanity . . and as he had thus slender an opinion both of human reason and his own , so he appears to have had also at the same such an high-raised and elevated sense of the immense grandeur of god , and of the magnificence of his works , and how inscrutable the profundities of both are to such finite and contracted minds as ours , as can scarce any where be parallel'd . two characters certainly of spirit , that are none of the aptest to dispose a man to socinianism . but not to dwell any longer upon rational presumptions , there is a certain plain and deciding place in the writings of this great man ( which one would think had escaped the eyes of some ) that is enough forever to silence the calumny of his being even in the least socinianiz'd , and to shame those that have so little conscience or judgment as to stain his memory with it . for who can suspect him in the least infected with that head-seizing disease , which is now become so popular and epidemic , when he shall hear him still purging and apologizing for himself in these vindicatory words , credenda esse omnia quae a deo revelata sunt , quamvis captum nostrum excedant . and again , ita si soriè nobis deus de seipso , vel aliis aliquid revelet , quod naturales ingenii nostri vires excedat , qualia jam sunt mysteria incarnationis & trinitatis , non recasabimus illa credere , quamvis non clare intelligamus . nec ullo modo mirabimur multa esse , tum in immensâ ejus naturâ , tum etiam in r● bus ab ●o creatis , quae captum nostrum excedant . now how glad should i be to see all the socinians in christendom subscribe to this form of words , and is it not strange then that he whose originally they are should be suspected of socinianism , and that his philosophy too should be thought to lead to it . but the truth is , the cartesian philosophy leads just as much to socinianism , as philosophy in general does to atheism , and i will venture to say , and be bound to make it good , that as no good philosopher can be an atheis● , so no good cartesian can be a socinian . chap. viii . wherein is shewn what is the true use of reason in believing . . reason being the great character and principle of man , that makes him like to the angels above him , and distinguishes him from the beasts that are below him , and which therefore only are below him for want of the rational power ( being many of them in regard of their bodily endowments upon a level with him , and some beyond him ) 't is but just and natural it should appear in all that he does , and pre●ide and govern in all his actions . for as the conduct of the infinitely wise and all-knowing god does always carry in it the characters of his essential and consubstantial reason , even of him who is the wisdom of the father , the true intelligible light , so should also the conduct of man express in proportion the signatures of his reason , and though he cannot act by such exact and unerring measures as his glorious maker , nor yet with all that perfection of wisdom that even some created intelligences express , yet at least he should act like himself , and not by doing any thing absurd or unaccountable deny his reasonable nature . . this has serv'd for a principle to some scholastic and moral writers whereon to build a very high , and ( as some think ) very severe conclusion , viz. that there is no individual action of man purely indifferent . which i suppose may be true enough of those actions of his which are properly humane , i mean that are done deliberately , with fore-thought and consideration , every one of which must , as far as i can see , be either good or bad according to the circumstances wherewith they are cloath'd , however specifically consider'd in relation to their objects only , and as abstracted from those circumstances , some of them may be indifferent . and certainly we cannot suppose any action of a more neutral and adiaphorous nature than an unprofitable word , and yet of such he that is to be our judge tells us we shall render an account in the day of judgment . which plainly shews that there is no such thing as indifferency in the actions of man as individually and concretely consider'd , but that all of them are either good or bad according as the principle , manner , end , and other circumstances are that attend the doing of them . and that because man being a rational creature the order of reason is due at least to all his deliberate actions , which accordingly ought to carry the characters of a rational nature in them , the want of which will be enough to render any of them evil and imperfect . . but then if reason ought to pre●ide and direct in all the deliberate actions of man much more ought it in things of the greatest moment and consequence , wherein his interest and welfare is more nearly concern'd , and which accordingly require his greatest consideration , and the use of the best light that he has . and because there cannot be a thing of greater consequence and concernment to him than religion , upon which both his present and his future , his temporal and his eternal happiness does intirely depend , hence it follows that the principal use he ought to make of his rational faculty is in religion , that here if any where he ought to think , consider , advise , deliberate , reason and argue , consult both his own light and that of others , neglect no advantage that may be had from nature or art , from books or men , from the living or the dead , but imploy all possible means for his direction and information , and not be as the horse and mule which have no vnderstanding . for 't was for this great end and purpose that his reason was given him , and this is the best use he can make of it . as for the study of nature , that turns to too little an account , and as for the affairs of civil life they in themselves and without relation to another world , are too little and inconsiderable for us to suppose that our reason was given us for the management of them . religion only bears proportion to so noble a faculty , is most worthy of its application , and can also best reward the due exercise and use of it , and accordingly 't is upon religion that it will be best bestow'd . . nor is there any thing in religion that may justly fear to be brought before the bar of human reason , or to undergo the test of its severest discussion . the heathen religion indeed might , for which cause those that drew its picture cast a shade upon a great part of it , and would not venture to expose it to common view . and the too much heathenized religion of some christians may also very deservedly retire behind the curtain , and decline coming to the light , for fear the absurdities and monstrous inconsistencies of it should be laid open . but certainly there is not any thing , neither doctrine nor precept in that true religion that is reveal'd by god , in evangelical christianity , that need fly the light of reason , or refuse to be tried by it . christian religion is all over a reasonable service , and the author of it is too reasonable a master to impose any other , or to require ( as his vicar does ) that men should follow him blindfold , and pull out their eyes to become his disciples . no , he that miraculously gave sight to so many has no need of , nor pleasure in the blind , nor has his divine religion any occasion for such judges or professors . for it is the religion of the eternal and uncreated wisdom , the divine word , the true light of the world , and the universal reason of all spirits , and 't is impossible that he should reveal any thing that contradicts the measures of sound discourse , or the immutable laws of truth , as indeed it is that any divine revelation should be truly opposite to right reason ( hower it may sometimes be above it ) or that any thing should be theologically true , which is philosophically false , as some with great profoundness are pleas'd to distinguish . for the light of reason is as truly from god as the light of revelation is , and therefore though the latter of these lights may exceed and out-shine the former , it can never be contrary to it . god as the soveraign truth cannot reveal any thing against reason , and as the soveraign goodness he cannot require us to believe any such thing . nay to descend some degrees below this , he cannot require us to believe , not only what is against reason , but even what is without it . for to believe any thing without reason is an unreasonable act , and 't is impossible that god should ever require an unreasonable act , especially from a reasonable creature . . we therefore not only acknowledge the use of reason in religion , but also that 't is in religion that 't is chiefly to be used ; so far are we from denying the use of it there . and it is a little unfairly done of our adversaries so much to insinuate the contrary as they do . for i cannot take it for less than such an insinuation , when they are arguing with us against the belief of the christian mysteries to run out as they usually do into harangues and flourishes ( whereof , by the way , i know none more guilty than the author of christianity not mysterious ) about the reasonableness of the christian religion , and the rational nature of faith , what a reasonable act the one is , and what a reasonable service the other is , &c. as if we were against the use of reason in religion , or were for a blind , groundless , and unaccountable faith , or if because we hold the belief of things above reason , therefore we are for having no reason for our belief . this i say is an unfair insinuation , and such as argues some want either of judgment or sincerity ( i don't know which ) in those that suggest it . for they seem plainly by running so much upon this vein to imply as if it were part of the question between us , whether there be any use of reason in religion , or whether faith is to be founded upon reason or no. but now this is no part of the controversie that lies between us , we acknowledge the use of reason in religion as well as they , and are as little for a senseless and irrational faith as they can be . this therefore being common to us both is no part of the question , and they do ill to insinuate that it is by so many popular declamatory strains upon the reasonableness of religion , and in particular of faith , whereas they do , or should know , that the thing in question between us is not whether there be any use of reason to be made in believing , but only what it is , or wherein the true use of it does consist . . now this we may determine in a few words , having already laid the grounds of it . for since the incomprehensibility of a thing is no concluding argument against the truth of it , nor consequently against the belief of it ( as is shewn in the three foregoing chapters ) it is plain that the proper office and business of a believers reason is to examin and inquire ▪ not whether the thing proposed be comprehensible or not , but only whether it be reveal'd by god or no , since if it be , the incomprehensibleness of it will be no objection against it . that therefore ought to be no part of its questistion or deliberation , because indeed it is not to the purpose to consider whether such a thing be , when if it were it would be no just objection . the only considerable thing then here is whether such a proposition be indeed from god , and has him for its author or no. and here reason is to clear her eyes , put the matter in the best light , call in all the assistance that may be had both from the heart and the head , and determine of the thing with all the judgement , and all the sincerity that she can . but as to the comprehensibility or incomprehensibility of the article , this is quite besides the question , and ought therefore to be no part of her scruting or debate , since if it were never so much above her comprehension it would be never the less proper object for her belief . . the sum is , the incomprehensibility of a thing is no argument against the belief of it , therefore in the believing of a thing , the proper work of my reason is not to consider whether it be incomprehensible . but when a thing is proposed to me as from god , all that my reason has to do in this case is seriously , soberly , diligently , impartially , and ( i add ) humbly to examine whether it comes with the true credentials of his authority , and has him for its real author or no. this is all that reason has to do in this matter , and when she has done this , she is to rise from the seat of judgement , and resign it to faith , which either gives or refuses her assent , not as the thing proposed is comprehensible or not comprehensible , but as 't is either reveal●d or not reveal'd . chap. ix . an application of the foregoing considerations to the mysteries of christianity . . having thus raised the shell of our building to its due ●itch , we have now only to roof it by making a short application of the principles laid down and set●led in the former chapters to the mysteries of the christian religion , against the truth and belief of which it plainly appears from the preceding considerations that there lies now no reasonable objection . for if human reason be not the measure of truth , and if therefore the incomprehensibility of a ●hing to human reason be no argument of its 〈◊〉 being true , nor consequently against its being believ'd , and if the only use and imployment of reason in believing be to consider , not the internal evidence of the thing , whether the article be comprehensible or no , but whether it be truly reveal'd by god , i say if these things are so , as we have abundantly prov'd them to be , then from these premises the clear and undeniable consequence is that the incomprehensibility of the christian mysteries is no just reason why they should not be believ'd , and so tha● we may believe them though we should suppose them ( what yet some deny ) to be incomprehensible . . nay so far is the incomprehensible sublimity of these mysteries from being a sufficient objection against the belief of them , that accidentally and indirectly it may be improved into a considerable argument for them , and such as may serve to recommend them to our faith , inasmuch as it is a very strong presumption that they are of no human origin , but have god for their authour , it being reasonable to suppose that what does so very much transcend the capacity of man to comprehend , does no less exceed his ability to invent . and accordingly the incomprehensibility of our mysteries for which some will have them to be false , is made use of by a very rational authour as an argument of their truth . and it may be worth while to let the reader see how he manages it in relation to one of the most sublime of them . the more obscure are our mysteries . strange paradox ! the more credible they now appear to me . yes , i find even in the obscurity of our mysteries , receiv'd as they are by so many different nations , an invincible proof of their truth . how , for instance , shall we accord the vnity with the trinity , the society of three different persons in the perfect simplicity of the divine nature ? this without doubt is incomprehensibl● , but not incredible . it is indeed above us , but let us consider a little and we shall believe it , at least if we w●ll be of the same religion with the apostles . for supposing they had not known this ineffable mystery , or that they had not taught it to their successours , i maintain that it is not possible that a sentiment so extraordinary should find in the minds of men such an vniversal belief as is given to it in the whole church , and among so many different nations . the more this adorable mystery appears monstrous ( suffer the expression of the enemies of our faith ) the more it shocks human reason , the more the imagination mutinies against it , the more obscure , incomprehensib●● and impenetrable it is , the less credible is it that it should naturally insi●●ate it self into the minds and 〈◊〉 of all christians of so many and so distant countries . never do the same errours spread universally , especially such sort of errours which so strangely offend the imagination , which have nothing sensible in them , and which seem to contradict the most simple and common notions . if iesus ●hrist did not watch over his church , the number of the 〈…〉 would quickly exceed that of 〈◊〉 ●●●hodox christians ▪ for 〈…〉 in the sentimen● 〈…〉 that does not 〈…〉 the mind . and 〈…〉 that 〈…〉 to our vnderstandings may establish themselves in time . but that a truth so sublime , so far removed from sense , so cross to human reason , so contrary in short to all nature as is this great mystery of our faith , that a truth i say of this character should spread it self vniversally , and triumph over all nations where the apostles had preach'd the gospel , supposing that these first preachers of our faith had neither known any thing , nor ●aid any thing of this mystery , this certainly is what cannot be conceiv'd by any one that has never so little knowledge of human nature . that there should be heretics that should oppose a doctrine so sublime is nothing strange , nor am i surprized at it . on the contrary i should be very much if never any body had opposed it . this truth wanted but little of being quite oppress'd . 't is very possible . for 't will be always reckon'd a commendable vndertaking to attaque that which seems to clash with reason . but that at length the mystery of the trinity should prevail , and should establish it self vniversally wherever the religion of iesus christ was receiv'd , without its being known and taught by the apostles , without an authority and a force divine , there needs methinks but an ordinary measure of good sense to acknowledge that nothing in the world is less probable . for it is not in the least likely that a doctrine so divine , so above reason , so remov'd from whatever may strike the imagination and the senses , should naturally come into the thought of man. . you see here how this excellent person strikes light out of darkness , by improving even the incomprehensibility of the christian mysteries into an argument for the truth and credibility of them , and so turning the artillery of our adversaries against themselves . this indeed is a bold atchievement , an● as fortunate a one too , for i think there is a great deal of force and weight in his reasoning . but i need not push the matter so far , nor follow so home into the enemies camp , as to plant their own cannon against them . 't is sufficient to the design of the present undertaking , and as much as i am led to by the principles before establish'd , to conclude that the incomprehensibility of the christian mysteries is no argument against them . this therefore i insist upon , and ( if my reason mightily deceive me not ) dare ingage finally to stand to . for if ( as it has been shewn ) the incomprehensibility of a thing in general be no conclusive argument against either the truth or the credibility of it , then since negative propositions do separate the attribut from the subject according to all the extent which the subject has in the proposition , what consequence can be more clear than that the incomprehensibility of our mysteries is no argument against the belief of them ? i conclude therefore that it is none , and that they ought never the less to be believ'd for their being incomprehensible , supposing them otherwise sufficiently reveal'd . . whether they are so or no is besides my undertaking at present to examin , nor need i ingage my pen in this question , since the affirmative side of it is so obvious to every eye that can but read the bible , and has been withal so abundantly and convincingly made good by those abler hands which have gone into the detail of the controversie , and undertaken the particular defence of the christian mysteries . this part of the argument therefore being so well discharged already , i shall concern my self no further with it than only in consequence and pursuance of the former principles to bestow upon it this one single necessary remarque , viz. that as the incomprehensibility of the christian mysteries is no just objection against the belief of them supposing them otherwise sufficiently reveal'd , so neither is it a just objection against their being so reveal'd , supposing the plain , obvious and literal construction of the words does naturally and directly lead to such a sense . and that it does so is not i think offer'd to be denied , and the thing it self is plain enough to extort an acknowledgement , but then 't is pretended that there is a necessity of having recourse to a different construction , and to understand the words in another sense , because of the unconceivableness and incomprehensibleness of that which their proper and grammatical scheme does exhibit . but by the tenour of this whole discourse it evidently appears that there is no such necessity , since to admit an incomprehensible sense has nothing absurd or inconvenient in it , and that because the incomprehensibility of a thing is no argument of the untruth of it . from whence it plainly follows that 't is no more an objection against its being reveal'd than 't is an objection against the belief of it supposing it were reveal'd , there being nothing but the untruth of a thing that can be a reasonable obstruction against either . . we are therefore to take the words of scripture according to their proper and most natural sense , and not seek out for forc'd and strain'd interpretations upon the account of the incomprehensibility of that which is apparently genuin and natural . and if the revelation be otherwise plain , and such as we would accept of in another case , and about matters which we can well comprehend , we ought not to think it the less so because the sense of it so understood is such as we cannot reconcile to our apprehensions and conceptions of things . for notwithstanding that it may be true , since by this time we may be sufficiently satisfied that there are many incomprehensible truths . the incomprehensibility of a thing is therefore no argument against its being reveal'd , any more than 't is against the belief of it supposing it were . which opens an immediate entrance to the christians mysteries , which i doubt not would be thought sufficiently reveal'd were it not for the incomprehensibility of them , the only objection that can be pretended against their revelation . . i have hitherto argued upon the supposition that the mysteries of christianity ( those doctrines i mean that are so call'd ) are above reason , and such as do transcend our comprehension , and have shewn that even upon that supposition there is no reasonable objection against the belief of them , that they are never the less believable for their being incomprehensible . but what if i should recall this concession , and put our adversaries to the proof that they are indeed above human reason and comprehension . they cannot be ignorant that there are those that contend they are not , and with great shew of reason offer to prove it , by endeavouring to render a conceivable and intelligible account of them . if these men should be in the right ( which i do not think necessary at present to inquire into ) it would be a further advantage to our cause , and such as though i do not now insist upon it , i need not lose the benefit of . but if it should prove that they are not in the right , the cause of our christian mysteries is not much concern'd in the loss of that pillar , but can support it self well enough without it , as having another that is sufficient to bear its weight , since though we should suppose these sacred doctrines to be never so incomprehensible to our reason , it does by no consequence follow ( as from the argument of this whole discourse is apparent ) that therefore they may not be due objects of our faith. . should any one now be so fond of objection as to draw one against the mysteries of christianity from the use of the word mystery in scripture , which knows no other mysteries but such as before the revelation of them were undiscover'd , not considering whether they were in themselves conceivable or no , i must tell him that i do not know that ever i met in any controversie with a less pertinent objection , as much as it is made of by a late bold writer , who heaps together a great many texts to shew the signification of the word mystery in the new testament , that it signifies not things in themselves inconceivable , but only such as were not known before they were reveal'd . well , be it so as this gentleman pretends ( though i believe upon examination it would appear otherwise ) yet what is this to the purpose ? for do we dispute about names or things ? the question is not whether the scripture expresses inconceivable things by the name of mysteries , but whether there be not things in scripture above our conception ( call them by what name you will ) and if there be , whether their being so above our conception be an argument why they should not be believ'd . now to these inconceivable things it has been the common use of church-writers to apply the name of mysteries , which , if the thing be granted , he must be a great lover of cavil and wrangle that will contend about it . but the learned bishop of worcester has already prevented me in the consideration of this objection , for which reason , together with the frivolousness of it , i shall pursue it no further . chap. x. the conclusion of the whole , with an address to the socinians . . and thus i have led my reader through a long course of various reasoning , and perhaps as far as he is willing to follow me , though i hope his journey has not been without some pleasure that may deceive , and some profit that may in part reward the labour of it . i have shewn him what reason is , and what faith is , that so he may see from the absolute natures of each what habitude and relation they have to one another , and how the darkness and obscurity of the latter may consist with the light and evidence of the former . i have also consider'd the distinction of things above reason and things contrary to reason , and shewn it to be real and well-grounded , and to have all that is requisite to a good distinction . and for the further confirmation of it , i have also shewn that human reason is not the measure of truth . from which great principle ( which i was the more willing to discourse at large and thoroughly to settle and establish because of its moment and consequence to the concern in hand ) i have deduced that weighty inference , that therefore the incomprehensibility of a thing is no concluding argument of its not being true , which consequence for the greater security of it , because it is so considerable in the present controversie , i have also proved backwards , by shewing that if the incomprehensibility of a thing were an argument of its not being true , then human reason ( contrary to what was before demonstrated ) would be the measure of truth . whence i infer again ex absurdo , that therefore the incomprehensibility of a thing is no argument of its not being true . from this last consequence i infer another of no less moment and consideration , viz. that therefore the incomprehensibility of a thing is no argument against the belief of it neither , where also i consider that seemingly opposite maxim of des cartes , that we are to assent to nothing but what is clear and evident , and reconcile it to the other position . whence my next step was to state the true use of reason in believing , which i shew'd to consist not in examining the credibility of the object , but in taking account of the certainty of the revelation , which when once resolv'd of we are no longer to dispute , but believe . in fine , i have made an application of these considerations to the mysteries of the christian faith , by shewing that they are never the less to be believ'd for being mysteries , supposing● them otherwise sufficiently reveal'd , against which also i have shewn their incomprehensibility to be no objection . so that every way the great argument against the mysteries of the christian faith taken from the incomprehensibility of them vanishes and sinks into nothing . in all which i think i have effectually overthrown the general and fundamental ground of socinianism , and truely in great measure that of deism too , whose best argument against reveal'd religion in general , is , because the christian , upon all accounts the most preferable of those that pretend to be reveal'd , contains so many things in it which transcend the comprehension of human understanding . but whether this best argument be really a good one or no , the whole procedure of this discourse may sufficiently shew , and whoever knows how to distinguish sophistry from good reasoning , may easily judge . . and now you gentlemen for whose sakes i have been at the pains to write this treatise , give me leave in a few words to address my self a little more particularly to you , and to expostulate with you . whether it be the good opinion you have of your cause , or the present opportunity you have to appear in the behalf of it that invites you so freely to come abroad as you have done of late , you have certainly ( to give your courage its due ) taken a very rational and polite age for it , and i hope the wise conduct of providence may turn this juncture to the advantage of the truth , and that the light to which you have adventur'd to expose your novel opinions may serve to make you see their absurdities , if you do not too obstinately shut your eyes against it . some of you are considerable masters of reason ( otherwise truly i should not think it worth while to argue with you ) and you all profess great devotion to it ( i wish you do not make it an idol ) and to be very zealous and affectionate disciples of it . reason is the great measure by which you pretend to go , and the judge to whom in all things you appeal . now i accept of your measure , and do not refuse to be tried in the court of your own chusing . accordingly you see i have dealt with you all along upon the ground of logic , and in a rational way , being very confident that reason alone will discover to you your undue elevations of it , and the errours you have been misled into by that occasion , if you do but consult even this oracle of yours as you ought , and make a right use of its sacred light. . but i am afraid you do not . instead of imploying your reason in the first place to examin the certainty of the revelation , whether such a thing be truly reveal'd , and if so , to believe it notwithstanding its being incomprehensible , your method is to begin with the quality of the object , to consider whether it be comprehensible or no , and accordingly to proceed in your belief or disbelief of its being reveal'd . 't is true indeed you are not so gross as to argue thus , this is comprehensible therefore 't is reveal'd . but you cannot deny but that you argue thus , this is incomprehensible , therefore 't is not reveal'd , proceeding upon this general principle that though whatever is comprehensible is not therefore presently reveal'd , yet whatever is reveal'd must be comprehensible . but now judge you whether this be not to make your reason the rule and measure of divine revelation , that is , that god can reveal nothing to you but what you can comprehend , or , that you are able to comprehend all that god can possibly reveal ( for otherwise how is your not being able to comprehend any thing an argument of its not being reveal●d ) i say consider whether this be not to set up your reason as the rule of revelation , and consider again whether this does not resolve either into a very low opinion you have of god and his infinite perfections , or an extravagantly high one you have of your selves and your own rational indowments . . and yet as if this were not presumption enough , do you not also make your reason the rule of faith , as well as of revelation ? to be the rule of faith is a very great thing , and yet so far 't is plain that you make your reason the rule of faith that you will allow nothing to be believ'd but whose bottom you can sound by that line , this being an avow'd principle with you that you are to believe nothing but what you can comprehend . but hold a little , before your reason can be the measure of faith , must it not be the measure of truth ? and i pray consider seriously , and tell me truly , do you verily think in your consciences that your reason is the measure of truth ? do you think your rational faculties proportion'd to every intelligible object , and that you are able to comprehend all the things that are , and that there is nothing in the whole extent of science too high , too difficult , or too abstruse for you , no one part of this vast intellectual sea but what you can wade through ? if you say yes , besides the blasphemous presumptions and luciferian arrogance of the assertion , and how little it falls on this side of similis ero altissimo , which banish'd the vain-glorious angel from the court of heaven , because nothing less would content his aspiring ambition than to be as god there ( though by the way there is more sense and congruity of reason in pretending to be a god in heaven , than to be a god upon earth ) i say besides this , i would put it to your more sober thought to consider whether it be not every whit as great an extremity in the way of rational speculation to dogmatize so far as to pretend to comprehend every thing , as to say with the sceptics and pyrrhonians that we know nothing : the latter of which however in regard of its moral consequences may be more innocently and safely affirm'd than the former , since in that we only humbly degrade our selves , and are content to sink down into the level of brutes , whereas in this we aspire to what is infinitely above us , and advance our selves into the seat of god. and you know an excess of self-dejection is of the two the more tolerable extreme . but if you say that your reason is not the measure of truth ( as upon this , and the other considerations there lies a necessity upon you to confess ) how then i pray comes it to be the measure of your faith , and how come you to lay down this for a maxim that you will believe nothing but what you can comprehend ? why , if your reason be not the measure of truth ( and you your selves care not , and i believe are asham'd in terms to say that it is ) then do you not evidently discern that there is no consequence from the incomprehensibility of a thing to the incredibility of it , and that you have no reason to deny your belief to a thing as true merely upon the account of its incomprehensibility . and do you not then plainly see that your great maxim falls to the ground , that you are to believe nothing but what you can comprehend ? but if yet notwithstanding this you will still adhere to your beloved maxim , and resolve to believe nothing but what you can adjust and clear up to your reason , then i pray consider whether this will not necessarily lead you back to that absurd , and withal odious and invidious principle , and which therefore you your selves care not to own , viz. that your reason is the measure of truth . . but why do you not care to own it ? do you not see at the first cast of your eye that you are unavoidably driven upon it by your profess'd maxim ? or if you do not think fit to own it ( as indeed it is a good handsom morsel to swallow ) why do you not then renounce that maxim of yours which is the immediate consequence of it , and necessarily resolves into it ? why will you whose pretensions are so high to reason act so directly against the laws of it , as to own that implicitly and by consequence which neither your head nor your heart will serve you to acknowledge in broad and express terms ? be a little more consistent with your own sentiments at least , if not with truth , and be not your selves a mystery , while you pretend not to believe any . if you do not care to own the principle , then deny the consequence , or if you will not let go the consequence , then stand by and own the principle . either speak out boldly and roundly that your reason is the measure of truth , or if you think that too gross a defiance to sense , experience , religion and reason too to be professedly maintain'd , then be so ingenuous to us , and so consistent with your selves as to renounce your maxim of believing nothing but what you can comprehend , since you cannot hold it but with that absurd principle ; and which is therefore a certain argument that you ought not to hold it . . and are you sure that you always do , i mean so as to act by it , that you hold it in hypothesi as well as in thesi ? do you never assent to any thing but what you can comprehend ? are there not many things in the sciences which you find a pressing necessity to subscribe to , though at the same time you cannot conceive their modus , or account for their possibility ? but you 'l say perhaps these are things of a physical and philosophical consideration , and such as have no relation to religion . true , they are so , but then besides that this visibly betrays the weakness of your ground , since if the incomprehensibility of a thing were a good argument against assenting to the truth of it , it would be so throughout , in the things of nature , as well as in the things of religion , i would here further demand of you why you are so particularly shy of admitting incomprehensible things in religion , why is it there only that you seem so stiffly and zealously to adhere to your maxim of believing nothing but what you can comprehend ? since there are so many inconceivable things , or if you please , mysteries , in the works of nature and of providence , why not in religion ? nay where should one expect to find mysteries if not there , where all the things that are reveal'd are reveal'd by god himself , and many of them concerning himself and his own infinite perfections ? and what deference do we pay to god more than man , if either we suppose that he cannot reveal truths to us which we cannot comprehend , or if we will not believe them if he does ? nay may it not be rather said that we do not pay him so much , since we think it adviseable to receive many things from our tutours and masters upon their authority only though we do not comprehend them our selves , and justifie our doing so by that well known and in many cases very reasonable maxim , discentem oportet credere . but as there is no authority like the divine , so if that motto become any school , 't is that of christ. . now 't is in this school that you profess to be scholars , and why then will you be such opiniative and uncompliant disciples as to refuse to receive the sublime lectures read to you by your divine and infallible master , merely because they are too high for you , and you cannot conceive them , when at the same time any one of your that is not a mathematician ( pardon the supposition ) would i doubt not take it upon the word of him that is so that the diameter of a square is incommensurable to the side , though he did not know how to demonstrate , or so much as conceive it himself . since then you would express such implicit regard to the authority of a fallible , though learned , man , shall not the divine weigh infinitely heavier with you , and since you would not stick to assent to things above your conception in human and natural sciences , why are you so violently set against mysteries in religion , whereof god is not only the authour , but in great measure the object too . . you know very well that in the great problem of the divisibility of quantity there are incomprehensibilities on both sides , it being inconceivable that quantity should , and it being also inconceivable that it should not be divided infinitely . and yet you know again that as being parts of a contradiction one of them must necessarily be true . possibly you may not be able with the utmost certainty and without all hesitation to determine which that is , but however you know in the general that one of them , indeterminately , must be true ( which by the way is enough to convince you that the incomprehensibility of a thing is no argument against the truth of it ) and you must also further grant that god whose understanding is infinite does precisely and determinately know which of them is so . now suppose god should reveal this , and make it an article of faith. 't is not indeed likely that he will , it being so much beneath the majesty , and besides the end and intention of revelation , whose great design is the direction of our life and manners , and not the improvement of our speculation . but suppose i say he should , would you not believe it ? if not , then you must suppose either that there is no necessity that either of the two parts ( which yet are contradictory ) should be true , or that though one of them be true yet that god does not known which is so , or that though he does know which is so , yet he does not deal faithfully in revealing that which is the right , all which are extravagant suppositions , and such as men of your sense and reason can never allow . but then if you say ( as you must ) that you would believe it , then i pray what becomes of your maxim of believing nothing but what you can comprehend , and why do you so stiffly plead the incomprehensibility of an article of faith against the belief of it , and why must there be no mysteries in religion ? i say in religion , where if any where our reason might expect to find things above its measure , unreachable heights , and unfathomable depths , and where god is not only the revealer ( as in the case now supposed ) but also the object reveal'd . for is it not reasonable to suppose that there are things more incomprehensible in god than in nature , and if you would receive an incomprehensible revelation of his concerning his works , how much rather ought you to admit the same concerning himself ? . and this gives me occasion to say something to you concerning the doctrine of the holy trinity . this great article of the christian faith you have a particular prejudice against and will not believe , and that because it so utterly transcends the force of reason to conceive how the same undivided and numerically one simple essence of god should be communicated to three really distinct persons , so as that there should be both a unity in trinity , and a trinity in unity . this however , as inconceivable as it seems , some will not yield to be so far above reason but that a rational and intelligible account may be given of it , which accordingly they have essay'd to do by several hypotheses . but i decline at present all advantage that may be had from them , or any other that may be invented to render this an intelligible article . you know i reason all along upon the contrary supposition , that those articles of the christian faith which we call mysteries are really incomprehensible , and only go to invalidate the consequence that is drawn from thence in prejudice of their belief . well then for once we will give you what you stand for , that the doctrine of the trinity is indeed utterly above reason . you have our leave to suppose it as incomprehensible as you please . but then you are to consider ( besides what has hitherto been discours'd concerning the nullity of the consequence from the incomprehensibility of a thing to its incredibility ) that this is a revelation of god concerning himself , and do you pretend to comprehend the nature and essence of god ? if you do , then your understanding is as infinite as the divine . but if you do not , then the incomprehensibility of this mysterious article ought to be no objection with you against the belief of it , since if it be , you must be driven to say that you comprehend the nature of god , which i hope you have too much religion as well as reason to affirm . . and indeed if we meet with so many insuperable difficulties in the search of nature , much more may we in the contemplation of its author , if the works of god do so puzzle and baffle our understandings , much more may they confess their deficiency when god himself is their object , and if we are not able to explain creation , or give an account how the material world issued in time from the great fountain of being , much less may we be supposed able to explain the eternal and ineffable generation of his divine and consubstantial world. but what then , shall we not believe it ? or rather shall we not say upon this occasion with the pious and ingenious mr. wesley , ineffable the way , for who th' almighty to perfection ever knew ? but he himself has said it , and it must be true . nay to go lower yet , if there be so many things relating to extension , motion and figure ( of all which we have clear ideas ) which we cannot comprehend , and there result from them propositions which we know not what to make of , with how much greater reason may we expect to find what we cannot understand in the nature of an infinite being , whereof we have no adequate idea . and indeed we meet with so many incomprehensibles in the school of nature that one would think we should be too much familiarized to 'em to think them strange in that of religion , and god seems on purpose to exercise and discipline our understandings with what is above them in natural things , that so we might be the less surprized to find what passes our conception in his own infinite essence . here then at least you may confess your ignorance , and that without any reproach to your understandings , which were indeed intended for the contemplation , but not for the comprehension of an infinite object . you need not therefore here be backward to own that you meet with what you cannot comprehend ( it would indeed be a mistery if you should not ) nor think it any disgrace to have your eyes dazzl'd with that light at the insupportable glory of which even the seraphin veil and cover theirs . . you may perceive by this that your denial of the doctrine of the trinity because of the incomprehensibility of it proceeds upon no good consequence , but you are also further desired to consider the very bad one that it naturally leads to . you refuse to receive this article because you cannot comprehend it , but besides that your reason for this your refusal is not good unless you could be supposed to comprehend every thing , even the deep things of god. pray consider what the consequence will be if you pursue your principle to the utmost , and conduct your selves intirely by its measures . will it not inevitably lead you to the denial of all religion ? this perhaps may startle you , but think again . will not this necessarily lead you to the denial of god the foundation of all religion ? for if you will not believe the trinal distinction of persons in the divine essence because you cannot conceive how such a thing can be , then may you not for the same reason refuse as well to believe the divine essence it self , some of whose incommunicable attributes , such as his self existence , eternity , immensity , &c. are as incomprehensible as any thing in the notion of the trinity can be . so that if you will but follow your measure from the denial of three you may be quickly brought to deny even one. so directly does your principle of believing nothing but what you can comprehend lead to atheism , and that with such swift and wide strides , that were it not for the assistance of the same expedient , your friends the deists would hardly be able to follow you . . and now sirs what do you think of your principle ? is it not a goodly one , and richly worth all the passion and zeal you have express'd for it ? you know very well that m. abbadie in his excellent treatise of the divinity of christ has shewn you that upon one of your grounds ( viz. the denial of that article ) the mahumetan religion is preferable to the christian , and indeed that you are obliged by it to renounce christianity and turn mahumetans . this truly was a home-thrust . but yet you see the consequence of your general principle reaches further , as leading your not only out of christianity , but out of all religion whether natural or reveal'd , even beyond deism , even into atheism it self . if it does not actually lead you thither the fault is not in the principle , whose connexion with that consequence is natural enough , but 't is because you are not so consistent with your selves as to follow it . and indeed 't is a great happiness that you do not , ( since if you were here better logicians you would be worse men ) though it would be a much greater , if for the danger of being more consistent with it you would be perswaded to lay it down . . and that you may be so be pleased further to consider , that though this principle of yours does not eventually carry you as far as atheism , because perhaps the horridness of the conclusion may be a counterweight against the force of the premises ( though you see it naturally tends that way ) yet there is very great danger of its leading you effectually into deism , that not being not accounted now-a-days such a very frightful thing . for as long as you hold that what is above human reason is not to be believ'd , and upon that account reject the christian mysteries , because they are above reason , you lie at the mercy of that argument that shall prove to you that these mysteries are indeed reveal'd , and that the genuin and natural sense of the sacred text declares for them . for if you once come to be convinc'd of that , you will then be obliged in consequence of your principle to renounce that religion which reveals such incredible things , that is the christian , which will be a shrew'd ( indeed an invincible ) temptation to you to throw up all reveal'd religion , and so to turn perfect deists . and i pray god it may not have that effect upon you . . but as to the parting with christianity that you will be further tempted to do upon another account . for when you have by your principle stript it , or i may say rather unbowell'd it of its great and adorable mysteries , it will appear such a poor , lank , slender thing to you that you will hardly think it considerable enough to be reveal'd as a new and more perfect , institution by god , or to be receiv'd as such by thinking and considering men. for what will such find so considerable in christianity ( especially as a new institution ) what so visibly peculiar and assuredly distinguishing , what that may infallibly set it above an humane institution , if it be once robb'd of its mysteries ? they may indeed think it a good plain piece of morals , and such as exceeds any other of a known humane composure , but how are they sure but that the invention of man may be able to rise so high , as to compose such a system as this , if you set aside its mysteries ? which therefore i cannot but look upon of all the things that are intrinsic to it ( for i do not here consider miracles ) as the greatest characters of its divinity . and some perhaps would be apt to think them such as without which it would hardly be thought worthy of reception ( especially as a new institution ) even with the help of miracles , which men are always ready , and not without reason , to suspect , when the matters for whose sake they are wrought bear not sufficient proportion to them . which they would also perhaps be inclined to think to be the present case . for what ( would they say ) is there in the christian religion that deserves so great ado , what that should ingage an omnipotent arm to introduce it into the world , by such mighty signs and wonders , if there be indeed nothing wonderful in it , that is , if you take away its mysteries . what cannot a good system of morality ( especially if only a second , and a little more correct edition of a former ) be communicated to the world without alarming heaven and earth , and giving disturbance to the course of nature ? and if christianity be no more , what proportion ( say they ) will it bear to its miraculous introduction ? and what will it be found to have so very considerable as either to deserve or justifie such an apparatus ? it must indeed be allow'd by all to be a good wholsom institution for the direction of manners , but what is there so very great and admirable in it , what that either deserves or answers to so many types and figures and prophetical predictions , what that so copiously sets forth the manifold wisdom of god , and the glory of his attributes , and the nothingness of the creature , and where are those deep things of god , that eye hath not seen nor ear heard , nor have enter'd into the heart of man ( a place which the apostle applies out of the prophet isaiah to the revelations of the gospel ) where i say are those profound things which the spirit of god only that searches all things could reveal , and which even now they are reveal'd the angels desire to look into . you 'l hardly find any thing of so rais'd a character in christianity if you devest it of its mysteries , which therefore may justly be reckon'd as the main pillars of it , without which it will have much ado to support it self . so that in short christianity not mysterious ( how fond soever a certain author is of such a religion ) will make but a very little figure in proportion to its pomp and external splendor , and indeed will almost dwindle down into nothing . . it may indeed even without the mysteries make a shift to subsist as a mere system of precepts , and rule of life , though even thus consider'd it will be greatly impair'd and suffer much disadvantage ( as wanting those convincing demonstrations of god's hatred of sin , and of his love towards mankind , and withal those indearing and perswasive arguments for their returns of love , gratitude and obedience towards him , which can only be deriv'd from the redemption of the world by the death and satisfaction of its divine undertaker ) but as a covenant of grace establish'd betwixt god and his offending and estranged creature it cannot possibly stand , but must fall to the ground . so that though the moral or legal part ( as i may call it ) of christianity may at a hard rate continue after the downfall of its mysteries , yet its federal part , and all that is properly gospel in it must needs be involv'd in the ruin and fall with them , that being all built upon the satisfaction of christ , as that again upon his divinity , which is therefore the very foundation of the christian religion , as m. abbadie has by variety of demonstration proved it to be . if then you would have that divine institution stand , and if you would stand fast in it ( both which i am willing to suppose ) have a care how you remove its mysteries , considering how fundamental they are to the building , and how great a share of its sacred weight rests upon them . but endeavour rather to remove your own prejudices , to mortifie your understandings , to study humility , and to restrain the too free sallies of your too curious and over venturous reason by still and silent reflections upon god's infinite greatness , and your own almost as great infirmities , by which one thought well pursued you will ( by the grace of god ) come to a better understanding of your selves than to reject any of his plain revelations merely because you cannot conceive them , and so leaving light and vision to the other life , will be content with other good christians humbly to believe and adore in this . . gentlemen , i beseech you seriously to consider what with christian charity and all due civil respect i have here laid before you , and if upon consideration of it you find any weight in it , to let it have its full force and effect upon you . which if you do i hope it may serve by the blessing of god ( to whom for that end i humbly devote this labour ) to convince you , or at least to put you upon such better considerations of your own as may. for i pretend not here to have said all , but to have left many things to the inlargement and improvement of your own meditation , considering the impropriety of doing otherwise to persons of your parts and learning , which i pray god to sanctifie and increase to you . whereby you may perceive that i am not against your making use of your reason . no , i would only have you reason rightly , and that you may do so would have you by all human methods to improve and cultivate your reason as much as you can , being well perswaded that as a half-view of things makes men opiniative , disputatious and dogmatical , so a clear and thorough light makes them humble and distrustful of themselves , and that the more cultivated and improved any man's natural reason is , the easier it will be for him to captivate it to the obedience of faith. post-script . since the committing of these papers to the press i have had the pleasure to peruse mr. whiston's new theory of the earth , for which extraordinary and truly great performance i return him all due thanks , and am very glad to see so great a master of reason and philosophy express so awful and reverential a regard to religion in general , and in particular to the sacred mysteries of it , against which both human reason and natural philosophy have been of late so abusively and profanely imploy'd . how far this ingenious and learned author makes good his great undertaking , or whether this or the former theorist be most likely to be in the right . i shall not take upon me to examin . i only make this observation from both their wonderful attempts that whether they are in the right or no , as to their respective accounts of things , yet they have at least gone so far and offer'd so fairly towards a true explanation of them , as to convince any competent and indifferent reader that the mosaiek records concerning the greater phenomena of creation and providence are not really of so desperate a nature as they were once presumed to be , but are in themselves capable of , and may perhaps in time actually have ( if they have not already ) a true natural solution . as for instance , a universal flood without a miracle , or that the world should be wholly drown'd in a natural way , or according to the laws of motion already settled , and by a train of causes already laid in nature , has been hitherto thought an incomprehensible , and accordingly an impossible thing . but now if these two mighty genius's who have undertaken to give a natural account of this stupendous revolution have neither of them pitch'd upon the very precise way and manner whereby it was brought to pass , yet i think it cannot be denied but that they have said enough between them to convince that the thing was naturally possible , and that a true natural account may be given of it , though they should be supposed not to have hit directly upon that which is so . that is , i mean , they have represented it at least as a conceivable thing , whether they themselves have had the good fortune to conceive of it exactly as it was or no. upon which it is very natural and no less pertinent to the concern in hand to make this further reflexion , that we should not be overhasty to pronounce any thing ( even of a physical , much less of a religious nature ) to be impossible , only because it appears to us to be incomprehensible . for besides that the incomprehensibility of a thing is ( as this whole discourse shews ) no certain argument of its impossibility , and that what appears incomprehensible to our understandings may at the same time be well comprehended by those of angels , not to say of wiser men , perhaps that which appears to us at present to be above all comprehension may in process of time and upon further reflexion and experience so brighten and clear up to our minds , as to be comprehended , or at least to be thought of a comprehensible and possible nature even by our more improved selves . for the incomprehensibility of a thing as such being no absolute affection or intrinsic denomination of the thing it self from its own nature , but only such as affects it from without and in relation to the present capacity of our understandings , there needs no alteration in the nature of the thing to make that comprehensible , which was before incomprehensible , a change in our understandings is sufficient , upon whose greater improvement alone an incomprehensible may become a comprehensible object . so that besides the nullity of the consequence from the incomprehensibility of a thing to its impossibility , even the principle it self from which that consequence is pretended to be drawn may be remov'd , by the present comprehension of what pass'd before with us for an incomprehensible proposition . upon both which considerations we are admonish'd to be very cautious how we conclude any thing in nature , much more in scripture , to be impossible , because to us incomprehensible . and 't is the very use mr. whiston himself makes of the latter of them in the conclusion of his excellent work , from which i think it worth while to transcribe a passage both for the advantage of the present argument , and the greater conviction of the reader , to whom , as well as to my self , it must be no little satisfaction to see the sentiments of so great an author concur with mine . the measure of our present knowledge ( says he ) ought not to be esteem'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or test of truth ( the very proposition almost in terms of my fourth chapter ) or to be opposed to the accounts receiv'd from profane antiquity , much less to the inspired writings . for notwithstanding that several particulars relating to the eldest condition of the vvorld and its great catastrophe's , examine'd and compared with so much philosophy as was till lately known , were plainly unaccountable , and , naturally speaking , impossible ; yet we see now nature is more fully , more certainly , and more substantially understood , that the same things approve themselves to be plain , easie , and rational . 't is therefore folly in the highest degree to reject the truth or divine authority of the holy scriptures because we cannot give our minds particular satisfaction as to the manner , may or even possibility of some things therein asserted . since we have seen so many of those things , which seem'd the most incredible in the whole bible , and gave the greatest scruple and scandal to philosophic minds , so fully and particularly attested , and next to demonstrated from certain principles of astronomy and natural knowledge ; 't is but reasonable to expect in due time a like solution of the other difficulties . 't is but just sure to depend upon the veracity of those holy vvriters in other assertions , whose fidelity is so intirely establish'd in these hitherto equally unaccountable ones . the obvious , plain , or literal sense of the sacred scriptures ought not without great reason to be eluded or laid aside : several of those very places which seem'd very much to require the same hitherto , appearing now to the minutest circumstances , true and rational , according to the strictest and most literal interpretation of them . vve may be under an obligation to believe such things on the authority of the holy scriptures as are properly mysteries ▪ that is , though not really contradictory , yet plainly unaccountable to our ( present degree of ) knowledge and reason . thus the sacred histories of the original constitution , and great catastrophe's of the vvorld have been in the past ages the objects of the faith of iews and christians , though the divine providence had not afforded so much light as that they could otherwise satisfie themselves in the credibility of them , till the new improvements in philosophy . and this is but just and reasonable . for sure the ignorance or incapacity of the creature does by no means afford sufficient ground for incredulity , or justifie men in their rejecting divine revelation , and impeaching the veracity or providence of the creator . with which weighty , and to the present purpose very pertinent words of this worthy author i seal up my own , and leave them both to the consideration of the reader . finis . corrections . page . line . after describe read its . p. . l. . r. confuted . p. . l. . after perfections , r. are as . p. . l. . r. proceeds . p. . l. . for as his vicar does , r. whatever his vicar may do . p. . l. . after or , r. as . p. . l. . r. scrutiny . p. . l. . r. christian. books printed for , and sold by s. manship at the ship in cornhil , near the royal exchange . a collection of miscellanies , consisting of poems , essays , discourses and letters ; in large o. theory and regulation of love ; a moral essay in two parts : to which is added , letters philosophical and moral , between the author and dr. more . the d. edition in o. practical discourses upon the beatitudes of our lord and saviour jesus christ. to which are added , reflections upon a late essay concerning humane understanding . vol. i. the third edition , in o. practical discourses upon several divine subjects . vol. ii. practical discourses upon several divine subjects . vol. iii. letters philosophical , moral , and divine , to the reverend mr. iohn norris , with his answers in o. treatises upon several subjects : formerly printed singly , now collected into one volume , in o. large . an account of reason and faith , in relation to the mysteries of christianity , in o. large . these eight writ by the reverend mr. john norris , rector of bemerton near sarum . a treatise of sacramental covenanting with christ. shewing the ungodly their contempt of christ , in their contempt of the sacramental covenanting : with a preface chiefly designed for the satisfaction of dissenters ; and to exhort all men to peace and unity ; in o. an explication of the creed , the commandments and the lord's prayer , with the addition of some forms of prayer , price s . d . a dialogue betwixt two protestants ( in answer to a popish catechism , called , a short catechism against the sectaries ) plainly shewing , that the members of the church of england are no sectaries , but true catholicks , in o. price s . poetick miscellanies , in o. price s . d . the christian monitor , the nineteenth edition , price d. having already sold thousand ; and those that are charitably disposed may have them for s . the hundred , and so proportionably for a smaller quantity . these five writ by the reverend mr. jo. rawlet . an essay concerning humane understanding , in four books , the third edition , with large additions , by io. locke gent. folio . malebranch's search after truth , compleat in vol. o. to the d. is added the author's defence against the accusations of m. de la ville . also the life of f : malebranch . done out of french by mr. sault . christian conferences , demonstrating the truth of the christian religion and morality . by f. malebranch . practical discourses on the pararables of our blessed saviour . by f. bragge vicar of hitchin in hertfordshire . a new voyage into italy , with necessary instructions for those who undertake the same , by max. misson , in vol. done out of french , and illustrated with sculp . the roman history , from the building of the city to the perfect ●ettlement of the empire by augustus caesar. by sa. echard , the d. edition with amendments . a full , large and general phrase book . by vv. robertson a. m. price s . bound . reflections on the good temp● and fair dealing of the animadve●ter upon d. sherlock's vindication or the holy trinity , o. price d . essays of michael seignieur de montaigne , in books . done into english by c. cotton esq in three vol. a sermon concerning the excellency and usefulness of the common prayer . by vv. beveridge , d. d. the eleventh edition , price d those that are charitably disposed may have them for s . the hundred . — his sermon before the queen , price d . a new voyage to the levant , containing remarkable curiosities in germany , france , italy , malta & turkey , by the sieur de mont. the second edition , price s . notes, typically marginal, from the original text notes for div a -e * see mrs. bourignon 's works at large ▪ particularly vol. . part d . pag. . as also mr. poiret 's oeconomic divine vol. . p. . luk. . . rom. . , , , . ioh. . . tim. . pet. . in the preface to his metaphysical meditat. notes for div a -e philoso . contract . p. . recherche de la veritè . liv. . p. . notes for div a -e tim. . . ● . q. . art. . chap. . artic. . tom. . p. . pet. . heb. . . thes. . . heb. . . joh. 〈◊〉 . notes for div a -e avis stir le table●● du socinianisme . traité . pag. ▪ notes for div a -e l' art de penser . p. . cogit . rational . de deo , p. . mr. malebranche . * veritas immortalis est , veritas incommutabilis est , veritas illud verbum est de quo dicitur in principio erat verbum , & verbum erat apud deum & deus erat verbum . s. austin in psal. . iob . . psal. . . rom. . . * i the rather instance in the divine immensity , because the d●vout psalmist does herein parti●ularize his ignorance , making it the subject of his astonishment rather than his curiosity . such knowledge is too wonderful for me , it is high , i cannot attain unto it , psal. . ●erardi de vries prasessoris v●tra● 〈◊〉 , exercitationes rationales de deo , divinisque perfectoinibus pag. . notes for div a -e psal. . le clerks physics . pag. . notes for div a -e 〈…〉 recherche de la verité . tom. . p. . 〈…〉 . notes for div a -e psal. . . notes for div a -e 〈…〉 . christianity not my●ter ▪ p. . serm. of the mysteries of the christian faith. notes for div a -e life of christ , p. . cor. . , . pet. . . notes for div a -e p. . a message to all kings and rulers in christendom burrough, edward, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing b ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a message to all kings and rulers in christendom burrough, edward, - . p. s.n., [london? : ?] caption title. signed: edward burrough. reproduction of original in the cambridge university library. eng christianity and politics. europe -- politics and government -- th century. a r (wing b ). civilwar no a message to all kings and rulers in christendom. burrough, edward b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a message to all kings and rulers in christendom . to all ( called ) christian kings and princes , and to all the parliaments and rulers and governours of every degree , throughout the whole christian world . a call unto you all by a servant of the lord , in the name of the lord god , dreadful and mighty , and the highest power over all the world , that ye take off oppression , and relieve the oppressed , and cease to grinde the face of the poor , and from drinking the whores cup , and from carrying of her , and from all oppressions whatsoever , least the lord god almighty execute his fierce indignation upon you , if yee will not turn at his reproof , and hearken to his voyce when he calleth unto you . forasmuch as it hath come to passe in the world for many ages since the last glorious appearance of christ jesus , and the light of his glorious gospel , through his servants the holy apostles , that antichrist , that man of sin , the enemy of christ and his kingdom , hath ruled in the hearts of people , and throughout & over the christian world , and he hath been exalted within and without , ever since the falling away from the true faith , which once was delivered to the apostles and true churches , and he hath shewed himselfe to be god , and hath sitten in the seat of god , and hath exercised lordship over the persons and consciences of men , throughout generations , ever since the falling away from the faith ; for the true church , the elected spouse , the lambs wife , which once brought forth him that was to rule the nations , and was clothed with the sun , and had once great beauty and excellency , hath been fled into the wildernesse , and hath been desolate as without husband and issue ; but hath remained in her place , prepared her of god , where she hath dwelt in mourning , and been fed with the bread of sorrow , being pursued thither by the dragon and his floods of cruelty , who also waited to devour the man childe when he was born , and the martyrs blood hath been shed , and the holy prophets , and apostles and saints , have been made war against , and killed & persecuted for righteousnesse sake , and the two witnesses have long laid slain and rejoyced over in the streets of the great city , and the blood of the innocent hath been drunk , and the lamb and his followers hath been made war against , and the dragon , the devil and satan hath deceived the world , into the name of christians , without true christian life , and righteousnesse and truth hath stood afar off , and justice and mercy hath been wanting , and the fear of the lord and true obedience to him hath been in a great measure expelled out of nations , and even all that would not worship the beast and his images , and receive his mark , the beast hath had power to kill them , and he hath had power to execute his wrath against them that have followed the lamb , even all this time of darknesse and apostacy which hath over-shadowed the christian world , since the apostles dayes until this time ; and all this hath been since the falling away from the life and righteousnesse and spirit of jesus , as i have said , and the beast hath been great that arose out of the sea , and out of the earth , ( when the true faith was lost ) and his power mighty amongst men , for he received power from the dragon , that made war against the true church , and sought to devour the man childe , and power hath been given him over kindreds tongues and nations , and all the world hath wondered and followed after the beast , and have been admiring his power and his great authority , and saying , who is able to make war with him , for hee hath had a mouth given that hath spoken great things , and it hath been given him to war with the saints , and to overcome them by his unrighteous laws and decrees , and all that dwelt upon the earth hath worshipped him , whose names are not written in the book of life , and he hath had many heads , ( even divers sorts and changes of government ) and many horns , with which he hath pushed the innocent , and ruled over the earth , and kept all under his power , and he hath set up images to worship and likenesses without life , and he hath caused both small and great , rich and poor , free and bond , to receive his mark , and he hath carried the whore , and she hath journeyed upon him from nation to nation through the earth , in the sheeps clothing , and made all nations drink her cup of fornications , and the whore , that false church , she hath sate as a queen , in great state and authority upon nations , tongues , multitudes and peoples , and through the beasts authority , which hath carried her , she hath ruled in great authority over the consciences , persons and estates of people , and she hath drunk the saints blood , and the martyrs blood , and in her is found even until this day the blood of the martyrs and the prophets , and of just men , and of all that hath been slain upon the earth , and she hath exercised cruelty and tyranny over the heritage of god , and she hath had the sheeps clothing upon her , even part of the garment of the lambs wife , and she hath appeared in much beauty with a golden cup in her hand , in which the wine of her fornications , and the filthinesse thereof hath appeared , and which she hath caused the nations to drink , and by her sorceries and witchcrafts she hath deceived the world , and with her false miracles , and shews and images and false ministers which she hath set up , she hath corrupted the earth , and all this she hath done by the beasts power , that hath carried her , who received his authority from the dragon , and from the devil ; and thus antichrist , the beast and the whore have ruled in the world in great authority for many generations , and the world hath been as a wildernesse by them , and waste , and barren of all good fruit , truth and faith hath been departed from amongst men , and love and peace hath been far away , and murders , thefts , wars , strifes and all injustice and wickednesse hath abounded in nations , and thus the whole earth hath been corrupted through the whore and false church , who hath deceived kings and rulers and peoples by her inchantments and sorceries , which she hath caused them to receive at her hand , and out of her golden cup of abominations , out of which they have drunk false doctrines and practises to the deceiving of their soules and bodies ; but now the day of the lord is come and coming , and the lambs kingdom is to be set up , and the kingdoms of this world must be changed and recovered again , and will become the kingdoms of the lord , and of his christ , and the marriage of the lamb is come again , and the day of glad tydings unto the poor and to the distressed , and the lambs wife , shal be adorned for her husband , she shall be cloathed with the sun , and shall be covered with her former beauty , and shall be led out of the wilderness , and the earth shall be refreshed and delivered from the oppressions and tyrannies of antichrist and the whore , for the hour of her judgements are come , and the darknesse of the night of woful apostacy which hath clouded the world is passing over , and the light of the lamb is risen , and the day-star hath appeared in the hearts of people , and the man of sin which hath sate in the temple , and shewed himself to be god , and falsly exercised the bodies and consciences of deceived people in false wayes and worships , is discovering and destroying by the spirit of his mouth , and by the brightnesse of the coming of jesus , and the beast and the false prophet shall be taken alive and cast into the lake of fire , and the beast and false prophet shall be tormented day and night for ever , for the breath of life from god is entered into the two witnesses , and they shall again prophesie , and the light of the glorious gospel that hath long been hid , must again be preached to kindreds tongues and nations , and the kingdom of christ jesus must be set up , and these things is the lord god almighty bringing to passe , and he will confound and destroy antichrist and all that have worshiped him , and they that have worshiped the beast , and drunken the cup of fornication , and committed idolatry with the great whore , they shall be taken and cast into the bed of torment , and shall weep and howl , because of the great destruction of babylon that great city who hath been the glory of kingdoms , and made rich her merchants ( the false ministers ) with deceivablenes , whom god will overthrow ; that great fenced city of confusion ( the false church ) that great whore , the mother of all abominations , the lord god is risen against her , to enquire for the blood of martyres , and prophets , and righteous men , that is found in her , and she shall be rewarded according to her wayes , and as she hath given others to drink the cup of fornication , so in like manner shal she drink the cup of fierceindignation of the lords wrath from his saints , and she shall no more deceive the nations by her sorceries , but the earth shall be delivered from her , and the kingdom of the son of god shall be exalted over all , and the light of the lamb shall be the light of all nations , and all that are saved shall walk in the light of it , and truth shall reign , and the fruit of righteousnesse shall abound , and all people shall glorifie god their maker , and the whole earth shall be refreshed with the mercy of him that made her . wherefore all ye kings , princes , parliaments , rulers through whole christendom , this is a request unto you all of a lover of immortal soules , that you will cease to commit fornication with the great whore , & that you wil not any longer drink her cup of idolatries , neither that you wil causenations to drink it , neither that you will carry the great whore any more , nor receive her sorceries and inchantments to deceive your soules and bodies , and this the lord god almighty ( who ought to be the fear & dread of all nations ) requireth of you , and it is a charge to you in the presence of the lord god , that ye do not any longer defend the great city babylon , and the false church with your weapons of cruelty and oppression , neither that you will ever any more oppresse the persons and consciences of people on her part and on her defence , but that you will wholly cast off the whore , and not suffer her to sit upon you , and that you will not be servants to her , to execute her cruelties upon the bodies and consciences of people ; for these things have you done , and therefore is the lord displeased with you , and therefore deliver your selves from the abominations of the folse church , and receive not her delusions , neither impose them upon the peoples under you , for now the judgements of the great whore is come , and the time that the lord will reward her according to her wayes , and she shall have of the fruit of her doings , and if you will yet uphold her , and commit fornication with her , and compel the nations to drink of her cup , and cause all people to worship the beast , and to receive his mark as it hath been , then the lord shall execute his vengeance upon you , and you shall in no wise be deiivered ; wherefore i say again unto you , arise out of darknesse , and come to the brightnesse of the light of the morning , even to the sons appearance , and receive his kingdom , and lay down your crowns at his feet , for the lamb is risen whose crown is immortal , and ye and all your glory , and greatness , and honor , and power is but as dust & ashes before him , and he can break you down & never build you up again ; and come out of great babylon , and forsake your city , for the day of the lord will sudenly come upon you , for great babylon is come into remembrance before the lord to reward her with great indignation ; wherefore this is a call unto you , lay aside your inquisitions , your goales and houses of correction , and prisons , and all your torturing , and persecuting of the persons and consciences of people about worship , church and ministry , for in these things and by these weapons you have defended the whore , and through the force of your violent laws , and cruel impositions unjustly laid upon people , have the whore ( the false church ) been carried by you , and defended by you ; but lay aside all your cruel weapons , and not persecute nor kill , nor shed the blood of the servants of the lord , by unjust laws , nor limit not the spirit of god from crying against babylon , and reproving her iniquities , for these things have you done in defence of the whore , for you have been the carriers of her , the defenders and preserves of her by your unrighteous laws , and through you hath she sat as a queen , thinking she should nere see sorrow , because ye have defended her , and taken part with her , and caused nations to drink her cup , for you have been the exec●t●rs of her pleasure , to compel the nations to commit idolatry , and to partake of her fornications , and you give her authority to drink the blood of all that would not drink her cup , and it is now time to forsake these your wayes , and to learn wisdom from the lord , that you may rule in righteousnesse amongst men , as men , but not to be rulers in christs throne , nor his kingdom , by imposing such a worship , and such a religion upon peoples consciences , and to destroy and kill all that will not thus worship to your image , and bow according to your prescription , this ye ought not to do , nor the lord never intrusted you with this power , nor made you rulers in his kingdom , nor to sit in his throne of conscience , for while you have done this , your authority hath been from the dragon , and not from the lamb ; and now this the lord requireth of you , let conscience go free , and rule not over the inward man , for while you do take that upon you , to force such a worship and such a religion upon people , contrary to the spirit of god , you are but servants to the great whore . wherefore be warned , for this is an invitation of love , righteousnesse , truth and just judgement , mercy and peace unto you , that you may know what the mind of the lord is unto you , and may do it , and rule for god and not for man , upon which dependeth the happinesse and welbeing of a nation and nations , and their rulers , and on the contrary dependeth their overthrow and destruction , and this will speedily be brought to passe ; wherefore come out of babylon , and deliver your selves from that bondage wherewith the false church hath bound you , she hath caused you to drink her cup , and you have been made drunk with her false faith , and doctrines and practises ; and ye have compelled nations to drink the same cup of abominations , and ye have executed cruelty and injustice upon all that would not , and ye have been servants to the great whore , and being in bondage your selves , you have brought all in bondage under you ; but now the lord is changing times , and things , and powers , and happy are you if ye deliver your selves , and let the oppressed go free , in so doing , if ye fulfil this my request , and do the will of the lord herein , then blessings and peace eternal ; but if ye be disobedient , and take part continually with the whore , ye shall partake of her judgements ; and this hath the lord spoken to you , and in the day of vengeance ye shall confesse that you are warned , by a friend to the whole creation , that waits for the redemption thereof , edward burrough . the end . fifteen sermons preach'd upon several occassions, and on various subjects by john cockburn ... cockburn, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) fifteen sermons preach'd upon several occassions, and on various subjects by john cockburn ... cockburn, john, - . [ ], p. printed by j.l. for william keblewhite ..., london : mdcxcvii [ ] reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. christianity. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion fifteen sermons preach'd upon several occasions , and on various subjects . by john cockburn , d. d. london , printed by i. l. for william keblewhite at the swan in st. paul's church-yard , mdcxcvii . preface . prefaces are employed commonly to give the reasons for publishing the book : and it doth seem needful , that what is prefixed to this should be of that nature , seeing there is no want of sermons ; the booksellers shops are already filled with them , and they lie upon their hand as a heavy drug . and when there are not only many sermons , but also volumes of them , preached by known , learned , and able men , it may seem strange to some , what reason or encouragement there could be for printing these , which are liable to divers prejudices , some drawn from the author , and others less reasonable and just , upon the account of his country and its dialect . but prefaces stuff'd with reasons and excuses for writing and printing are , methinks , so fulsome and useless , that rather than write such an one , tho' it be common , i will leave the inquisitive to guess what they please , and will run the hazard of a censure for doing so . a book becomes not either more intelligible , or more useful , by knowing the private motives of the author for publishing it ; and therefore an enquiry into them is to very little purpose , and the knowledge of them in very few cases material . it was long since observed , by the wisest of men , that of making of books there is no end , which slews , that mankind in this as well as in other things , has been always much the same in all ages and parts of the world. this humour of writing , which flowed from different motives , tho' it has had several ill consequences , yet it has had also this good effect , that by this means truth has been preserved and propagated ; and many useful instructive things amongst the ancients conveyed down to us . to instance in some thing relative to the subject of the following sermons , if it were not for the writings of those in former times , how could we prove the antiquity , and constant , catholick , and uninterrupted tradition , of the most material points of our holy religion , which some have the impudence to brand with novelty ? i will both own , and stedfastly maintain the doctrine of these sermons , as orthodox and necessary to be believed : but i will not promise that all the words and phrases are currant in this nation . i cannot avoid the dialect of my country , where i have lived so long : and they must be very peevish who will make a quarrel on that head. neither did all the grecian authors write by the standard of athens , nor the roman by that of rome : there are interspersed in the writings of the best , particular idioms of their native soil , which yet is no matter of prejudice to the wise and iudicious , nor doth it lessen the esteem which is due to them . the idioms of a language ought to have the reception of money amongst merchants and traders , which they do not reject , though it bear a foreign stamp ▪ if it be good in it self , and of full weight : so neither ought the dialect of another country to be despised , if it be expressive and emphatical . indeed , when things are well expressed , they are heard and read with delight : but there always ought to be a greater regard to the sence and meaning than to the expression ; which yet cannot be complained of justly , if it clearly deliver the sentiments of him who speaks or writes , for then the true end of speaking or writing is observed . and i am of opinion , that he who understands his subject thorowly , and has a clear and deep sense of it , cannot be straitned much how to express himself clearly and convincingly . obscurity ( except when it proceeds from the sublimity of the matter ) generally is a shrewd sign of confused and indigested notions : i say generally only , because of the instances which may be given in the learned mr. thorndike , and other eminent men : which defect in them perhaps was occasioned by their great retirement , and the confining their thoughts altogether to one particular study . for conversation and acquaintance with divers subjects are a great help to discourse , furnishing one not only with copiousness of words and received expressions , but also with various similitudes and allusions for clearing his sentiments , without which one can never be very eloquent . the stile and eloquence proper for sermons are not so easy as most imagine , nor have we many perfect examples of them , and therefore if i fall somewhat short , it is no great wonder . it is hard to observe at once , all the rules and measures which are necessary in every sermon , to gain it a just commendation , that is , to make it useful and edifying to all who hear it . the design of preaching , is to teach the truths of god , the great mysteries of the gospel , the wonderful contrivance of divine wisdom for man's salvation , and all that is necessary to it : and he who preacheth , that he may answer this design , ought to express his own zeal , passion , and concernment for these things ; and he should so frame his discourse , that it may be suitable to the gravity , sublimity , and importance of the subject , and so accommodated to the different capacities of the hearers , that at the same time it may instruct , convince , and perswade both the meaner and better sort . he who speaketh only to the learned , the wise , and the noble , that is , he whose language and notions such only can understand , forgetteth that he ought to preach the gospel to the poor , and he does exclude from the kingdom of heaven those who were first called to it : again , he who has no regard to the nice and delicate understandings of the learned , of persons of good sence and quality , and only uttereth mean , sorry , and coarse things , he begets a prejudice in them , and so becomes the unhappy occasion of their not entering into life , because of their contempt of the means that are necessary to it . ill daub'd sign-posts can never allure persons of iudgment and skill ; they are only taken and pleased with what expresses art , beauty and life , and what doth shew these , will also be admired and preferred by those of the least skill . the christian religion , which is the only proper subject of sermons , is so perfect , so just and reasonable , so august and venerable , that a due representation of it , deserves the most respectful attention of the greatest in the world , either for learning , wisdom , or quality : and yet the same representation may be intelligible by those who have any degree of understanding and common sence . indeed , there are mysteries in our religion , which the wisest cannot comprehend ; but as we are only required to believe them , so the truth and certainty of them is most evident : there are others also which are inexhaustible , that is , the deepest search cannot get to the bottom of them , and the more one searches into them , he still doth find the more matter of admiration ; but then these are like deep wells , which are also top-full , so that the weakest may draw good , pleasant , and refreshing water out of them . our religion was design'd for all , and it is fitted for all sorts of men : and seeing the auditories , either in city or country are neither all of the meaner sort , nor yet all of the better , but mixt with both , therefore the art of preaching is to captivate both to the obedience of the faith ; and who hath this art is truly master of his profession . the subject of most of the following sermons is peculiarly christian , that is , the things treated of in them are only delivered by the gospel . we should study these at all times , but rather now , considering the attempts of atheists , deists , and others , who endeavour to dwindle away the christian into natural religion , by divesting it of its peculiarities , which , to them who understand , are not only admirable and excellent , but also matter of greater comfort and satisfaction than what is possible to be drawn from nature , reason , or any thing else . as these things are only discovered by the gospel , so they are only discernible by the light of it : philosophy and humane reason do but obscure them : and certainly neither the truth of them had been so much questioned , nor had there been so many heretical notions about them , if some arrogant and presumptuous men , both in this and former ages , had not endeavoured to accommodate them to the several systems of that vain philosophy which they espoused . philosophy and humane reason are not proper standards for divine wisdom , by those we can never know the perfection of this ; and yet the christian religion does not require us to lay aside our reason , but rather calls us to use it : nor can our reason be improved by any study or speculation , so much as by that of the gospel . how i have handled those important points of christianity , which are the subject of some of the following sermons , i leave others to judge . the required brevity of a sermon , and the confining my self to the particular argument of the text , have caused me to give only short hints of that which may satisfie any reasonable person about these matters : but what is wanting in them , shall be made up , and more fully extended in the third part of the enquiry into the nature , necessity , and evidence of christian faith. this , which i promised before , would have been published before this time , if some unforeseen accidents had not hindred it : and it must yet be delayed a little longer , to give way to another task which is imposed upon me , which is thought fit to have the preference , not because the subject is better or more important , but because it is believed that none has undertaken it . he , who gave an advertisement of this , is ( notwithstanding of his complement ) more capable of performing it , as appears by his accurate and laborious treatise , in which he hath fully discovered the gross errors and delusions of the quakers , which were hitherto much neglected and little enquired into : and that was one reason why they spread so fast : but i hope in god they shall spread no more : and that his labours shall be blessed to be the happy means both of preventing their further growth , and also of drawing off some of the more honest of that deluded party : and i have good reason to hope for this , because he was engaged into this affair by a visible providence . the province given me is somewhat of the same nature , to lay open the errours and delusions of another party , but which are a little more subtile and refined , and therefore the less discernible : by these i mean the enthusiastical delusions of madam antonia bourignon and her great disciple . monsieur poiret , who have not many admirers and followers in their own country , but too too many in this island . this contagious distemper hath seized several persons , especially in scotland , whose iudgment , learning , and sence ( one would have thought ) might have preserved them . but alas ! what are the wisest and greatest when left to themselves ? they are as soon and as easily seduced as others , when they do not hold by the certain and stable rule of truth , the scriptures , but grasp at other things which it does not propose . there is so much disposition at present to the entertaining of errors both ancient and modern , that it would seem these nations are lying under that fatal doom threatned , thess. ii . . when temporal iudgments are ineffectual , god inflicteth spiritual , and then his anger is kindled to a high degree . the final ruine of that people is not far off who are delivered up to lyes and delusions ; therefore all who have any concernment either for truth or their country , should contribute their utmost endeavours to suppress and extirpate those manifold errors , heresies and delusions , which have been sown amongst them . i am not so vain , as to think that my labours may be more effectual than others : but seeing i am engaged to give the two treatises presently mentioned , i will do all i can to hasten them , if god grant me health and life : both which were lately in danger : nor am i yet well recovered . the first seven of the following sermons were never printed before : the rest were published at edinburgh , some six years ago . i heartily wish , that they , who are at the pains to read them , may receive some profit and advantage by them . the contents . sermon i. matth. xi . . come unto me all ye that labour and are heavy laden , and i will give you rest . page sermon ii. matth. xi . , . come unto me all ye that labour and are heavy laden , and i will give you rest : take my yoke upon you and learn of me , for i am meek and lowly in heart , and ye shall find rest unto your souls . p. sermon iii. on christmas-day . phil. ii. , , . who being in the form of god , thought it not robbery to be equal with god , but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men , and being found in fashion as a man , he humbled himself and became obedient unto death , even the death of the cross. p. sermon iv. phil. ii. . and being sound in fashion as a man , he humbled himself and became obedient unto death , even the death of the cross. p. sermon v. on good - friday . luke xxiii . , , , , . and there followed him a great company of people and of women , which also bewailed and lamented him . but iesus turning unto them , said , daughters of ierusalem , weep not for me , but weep for your selves and your children ; for behold , the days are coming in the which they shall say , blessed are the barren and the wombs which never bare , and the paps which never gave suck . then shall they begin to say to the mountains fall on us , and to the hills cover us , for if they do these things in a green tree , what shall be done in the dry . p. sermon vi. on easter - day . pet. i. , . blessed be the god and father of our lord iesus christ , which according to his abundant mercy , hath begotten us again unto a lively hope , by the resurrection of iesus christ from the dead . to an inheritance incorruptible , and that fadeth not away , reserved in heaven for you . p. sermon vii . on easter - day . john v. . he that hath the son hath life , and he that hath not the son of god hath not life . p. sermon viii . on easter - day . cor. xv. . if in this life only we have hope in christ , we are of all men most miserable . p. sermon ix . rev. ii. . he that hath an ear , let him hear what the spirit saith unto the churches : to him that overcometh , will i give to eat of the hidden manna , and will give him a white stone , and in the stone a new name written , which no man knoweth saving he that receiveth it . p. sermon x. luke vi. . why call ye me lord , lord , and do not the things which i say . p. sermon xi . a preparation to the holy communion . heb. x. . let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . p. sermon xii . hosea x. . sow to your selves in righteousness , reap in mercy , break up your fallow ground , for it is time to seek the lord , till he come and rain righteousness upon you . p. sermon xiii . hosea v. , , . when ephraim saw his sickness , and iudah saw his wound , then went ephraim to the assyrian , and sent to king iareb : yet could he not heal you nor cure you of your wound . for i will be unto ephraim as a lion , and as a young lion to the house of iudah ; i , even i will tear and go , i will take away and none shall rescue him . i will go and return unto my place , till they acknowledge their offence and seek my face : in their affliction they will seek me early . p. sermon xiv . micah vii . , . rejoice not against me , o mine enemy ; when i fall , i shall arise ; when i sit in darkness , the lord shall be a light unto me . i will bear the indignation of the lord , because i have sinned against him until he plead my cause and execute iudgment for me , he will bring me forth to the light , and i shall behold his righteousness . p. sermon xv. tim. v. . drink no longer water , but use a little wine for thy stomachs sake , and thine often infirmities . p. sermon i. on matth. xi . . come unto me all ye that labour and are heavy laden , and i will give you rest . these words are worthy of all acceptation ; they ought to be listned to most earnestly , and deserve our most serious consideration , if either we regard the person who uttered them , or the matter contained in them . for here is promised what all men seek after ; here is a free and gracious invitation to what all men would be at , to that which they toil and labour for with all their might . the wise and the unlearned , the high and the low , and all the world pursue this ; tho' they entertain different sentiments , and follow various courses , yet still they agree in this , that they all would be at rest . rest to the soul is a common end which all aim at ; for without this there is no happiness . what is the true way to this has been the enquiry of philosophers , and of all wise and thinking men in all ages . the several sects of philosophers pretended to teach it ; and the same is done by all the parties who now divide the world : one alledgeth the way to rest and happiness is with them ; another saith it is with them . but we may trust him who speaketh here ; we may safely rely on his word , and have reason to believe him with an implicite faith ; for he neither can be deceived himself , nor will he deceive others . he who giveth this invitation , and maketh this promise of rest is the blessed jesus , that is , the greatest person who ever appeared in human likeness , the very eternal son of god , wisdom and truth it self . no falsehood can come from him ; and he is willing that all come to the knowledge of the truth . he loves us , and wisheth our happiness more than we our selves do . he had no other errand to this world , but only to procure our happiness , and to direct us in the way to it . we ought therefore to receive his instruction ; and when he promiseth rest , we have all reason to expect it , and no cause to fear the missing it . o! with what joy should we hear these words from him ; come unto me all ye that labour and are heavy laden , &c. first , you see the invitation is general to all persons whatsoever . jesus christ excludes none from his mercy who do not exclude themselves by their contempt , hardness , and impenitency . as his benefits are highly to be valued , and most desireable , so they are freely and kindly offered to every one ; he is willing that all partake of them . the favours of kings and princes are reserved to a few special friends and favourites , either because they would exhaust themselves if they bestowed many , or because they are afraid of rendering them contemptible , if they make them common . but as jesus christ is an inexhaustible treasure of all desireable riches , as he is a fountain which can never be drained ; so he doth not shut himself up , he freely communicateth of his fulness to us . if we be miserable , we have only our selves to blame ; if we lack any thing , it is because we do not ask ; if we cannot rest , it is because we do not apply unto him . we find him complaining of mens backwardness to their own happiness , but there was never any instance of his hard-heartedness . ye will not come unto me that ye may have life . and to give all confidence and encouragement , and to manifest his free and unlimited goodness towards all , therefore it is written by the prophet , ho , every one that thirsteth , come ye to the waters , and he that hath no money , come ye , buy and eat , yea , come buy wine and milk without money , and without price . again , and the spirit and the bride say , come , and let him that heareth say , come . and let him that is a thirst come ; and whosoever will let him take the water of life freely . so here it is , come unto me all ye that labour , &c. the adding this , doth not restrain the invitation , or make it less general : for this epithet may be made of equal extent with mankind it self ; for ( saith the son of sirach ) great travel is created for every man , and an heavy yoke is upon the sons of adam , from the day that they go out of their mothers womb , till the day that they return to the mother of all things , ecclus. xl . . by the words of labouring and being heavy laden , our lord pointeth at the present miserable condition of mankind , and designeth to represent not only his own mercifulness in offering them rest so freely , but also the great need they stand in of it , that they may be the more easily perswaded to accept his offer . rest is very acceptable to them that are weary ; to them who are lying under any great weight of pressure , ease is very comfortable . o how desirous then should men be of ease to their minds ? how glad ought they to be of rest to their souls ? seeing they are now by their very birth put into a state and condition , which obligeth them to labour and be heavy laden , that is , they are all of them miserable , and do either actually groan under their misery , or they have abundant reason to do it . if any do it not , it is not because their state is singular and so much better than others , but because their misery has stupified them ; their senses are benummed , which makes their condition worse and more dangerous , because not so easily cured . now , because men use to value things only according to the sence of their own need of them ; therefore , that we may not slight christ's offer here , that we may not contemn his rest , but be very desirous of it , and be thankful for his kindness , i shall in the next place shew the misery , which ( as men ) we labour under , and are laden with , and which should make the very news of rest and ease most welcom and acceptable . first , the blessed jesus addresseth himself to men , and calleth them to him under the title of them that labour , because of the afflictions and calamities with which they are visited . afflictions and calamities are call'd burdens in scripture , and are esteemed such in the common judgment of the world. the judgments with which god threatned the nations , are by the prophets called the burden of those nations . crosses and afflictions go under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , labour , tim. iv . . and rev. xiv . . it is said , blessed are the dead who die in the lord , for they rest from their labours , thereby meaning the troubles and difficulties of life . now as they may be said to labour and be heavy laden who are in a state of trouble and affliction ; so all men , as men , are in such a state , none are exempted from it . man ( saith eliphaz ) is born to trouble , as the sparks flee upwards . and iob tells us , that man who is born of a woman is of few days and full of trouble , job v. . xiv . . the truth of this will be attested by every man's experience : for ( as an ancient hath it ) dicant omnes , loquantur cuncti , &c. let all appear and speak , let every one come and give in his verdict ; let old father adam rise up with all his children ; ask them all and they will declare , that , in this life , they have not found joy without sorrow , peace without strife , quietness without fear , health without infirmity , light without darkness , laughter without mourning . some have more than others ; but none are without some kind and degrees of troubles ; neither the highest nor lowest condition of life can secure one altogether . an uninterrupted comfort , and a perfect satisfaction of all things relating to this life never any had , nor is it to be expected . and therefore , because all have some burden of external trouble and affliction upon them , therefore all do labour , and may be said to be heavy laden . but secondly , even abstracting from supervenient troubles and those accidental crosses , man is truly miserable in this world , because he constantly labours under a burden of emptiness and vanity . not only the infliction of positive evils , but the abstraction of any real and positive or necessary good will render one miserable , and make his life wearisome . as diseases , and an external weight and pressure upon the body will cause pain , and force groaning , so also will the want of food and necessary sustenance : they who have felt it say , that hunger , thirst , and famine , are of all troubles the most grievous ; they render the spirit very impatient , and are ill to be endured . how restless then must the soul of man be in this world ? how impatient ? how discontented when it finds it self deprived of the good it craveth ? its desires are never answered , its longing is never satisfied , nor is its appetite ever full , but is always tormented with emptiness and vanity . there is no state , or enjoyment , or work which can give true contentment or solid satisfaction : but after much travel and frequent experiments the soul still returns unsatisfied ; she only wearies herself with lyes , as the prophet speaks . something we meet with , which amuses and deludes us a while , but nothing to satisfie us to the full . in our best state and circumstances , it is only as when a hungry man dreameth , and behold he eateth ; but he awaketh , and his soul is empty : or as when a thirsty man dreameth , and behold he drinketh ; but he awaketh , and behold he is faint , and his soul hath appetite . what profit hath a man of all his labour which he taketh under the sun ? all things are full of labour , man cannot utter it ; the eye is not satisfied with seeing , nor the ear filled with hearing . therefore ( saith the wise man ) i hated life , because the work that is wrought under the sun is grievous unto me : for all is vanity and vexation of spirit . i praised the dead which are already dead , more than the living which are yet alive . yea , better is he than both they , which hath not yet been , who hath not seen the evil work that is done under the sun. he tried all states , considered every condition , and tasted every enjoyment , but was never satisfied with any ; for he found vanity and vexation intermingled with all . the book of ecclesiastes contains his observation , drawn from his manifold experiences , which if we read seriously , and take pains to compare what is said there , with our own experience , we will soon be perswaded of the truth of all which that wise man saith ▪ viz. that man all the days of his life laboureth under vanity and vexation of spirit : that our souls live in a famine of true satisfaction ; and where-ever we turn our selves , we find a want of that good and solid contentment which we would be at , and which is necessary to keep the mind and soul from languishing . the wiser persons are , the more they allow themselves to think , the more they are perswaded of this ; therefore wife and thinking persons usually contemn and undervalue all worldly pleasures and enjoyments ; nor do any set a price upon them , or are fully satisfied with them , but such as are degenerated into a brutish nature , who do not exercise their reason , nor give themselves to thinking , but like the beasts are at rest , when their bellies are full . but to go on : a third misery and burden which men laboured and groaned under , was the fear of death ; their imagination of things to come , and the day of death trouble their thoughts , and cause fear of heart , said the son of sirach , eccl. xl . . and the apostle tells us , that through fear of death they were all their life-time subject to bondage , heb. ii . . they saw it was appointed for all men to die ; they understood that the sentence of death was passed upon all men ; and none knew how soon , or after what manner this sentence was to be executed upon himself , so that they stood in jeopardy every hour : neither youth , nor health , nor strength , nor vigour , nor any natural or acquired vertue and endowment could secure men from death : and what was to come after it , they knew not ; their hopes of another better life were faint ; for it was not yet revealed . therefore , as they were daily liable to death , and had cause continually to apprehend it ; so the fear of it , and the uncertain consequence of it ( as every one's experience witnesseth ) damped their joys , and filled them with melancholy , and embittered their life . the terrours of the mind are more burdensom and grievous than outward weights and pressures upon the body . now , nothing is so terrible to men as death ; it is called the king of terrours , iob xviii . . and again it is said , chap. xxiv . . they are in the terrours of the shadow of death . my heart ( said david ) is sore pained within me , and the terrours of death are fallen upon me , psal. lv . . aristotle and other heathens have declared , that it is of all things most terrible ; and certainlv it is , and shall be , and must be so to all who believe not in jesus ; who are strangers to him , his doctrine and promises : until men come to him , take his yoke upon them , and learn of him , the fear and terrour of death must make them to labour and be heavy laden . fourthly , the great evil which men labour under , and which is the cause of all other evils , is sin. as this lyeth upon all men ; ( for there is no man who hath not sinned , except the man christ jesus ) so this indeed is a heavy burden , and most grievous , whether we consider it in it self , or in its consequences . the load of sin which is upon us is great enough to press us down to hell , and to crush us in pieces . it is sin which maketh us to travel all our days with pain ; the guilt of this is uneasie to the mind , and disturbeth its rest , and also maketh us liable to the wrath of almighty god , which is a weighty burden , too heavy for the strongest shoulders . this burden of sin , tho' it be of all others the heaviest , yet few are sensible of it , many do not feel it , tho' it be ready to sink them , because the weight of it has benummed their senses and stupified their spirits . but they who are sensible of it , complain most heavily , o wretched man , that i am , ( saith st. paul ) who shall deliver me from the body of this death , rom. vii . . and david upon this account uttereth this grievous lamentation ; thine arrows stick fast in me , and thy hand presseth me sore ; there is no soundness in my flesh because of thine anger , neither is there any rest in my bones because of my sin : for mine iniquities are gone over mine head as an heavy burden , they are too heavy for me . i am troubled , i am bowed down greatly , i go mourning all the day long , fools make a mock of sin ; but who have a due sence of it , find it is not to be sported with , or set light by : for certainly it is the greatest and saddest of evils : no misfortune which befalls us , is so great as that of sin. he that is not sensible of this , let him take a view of our saviour in the garden , and repair to a dying person , and consider what inward agony and torment such suffer for sin ? and if this do not affect him , he must be very insensible . the guilt of sin is unsupportable , no man has sufficient strength to bear it . therefore , ( saith solomon ) the spirit of a man may sustain his infirmity ; but a wounded spirit who can bear ? thus you see , that all mankind is liable to a fourfold misery : four several burdens are lying upon every man that cometh into the world , viz. the burden of affliction , the want of true satisfaction in things relating to this life , the fear of death , and the guilt of sin ; each of which is enough to bear down the spirit of man , and to crush or break it . o then how heavily are they laden , when they have the weight of all these upon them ? how weary may they be ? how much stand they in need of rest and ease ? how desirous should they be of it ? and how thankful to him who offers it unto them ? and thus i come to consider the gracious promise which our lord here makes to miserable men whom he invites to himself , come to me , and i will give you rest . rest is very desirable ; but no rest so desirable as this . an ease of those burdens which were presently set before you , would exceedingly lighten the mind , and quicken and cheer up the spirit . but none can give this ease , but jesus who here promiseth it . some philosophers have proposed some antidote against afflictions ; but for the most part they talked impertinently when they spoke of the other three . but as the greatest and truest comfort under afflictions cometh from jesus christ , so it is he only who can satisfie the large cravings of the soul ; who can take away the fear of death , and the guilt of sin. and as he can , so he will ; for he hath promised it here ; come , and i will give you rest . this rest must certainly imply a full and perfect ease of all misery which lieth upon men : for if all were not taken away , if any part of it did remain , the soul could not be at rest . now , because the very news of rest is matter of comfort ; and it is yet more comfortable to be assured of it , i will confirm this gracious and comfortable promise by other places of scripture , and also shew the reasons why we may expect and look for rest from jesus , with a respect to that fourfold misery which is upon us . i will invert the order which was used in enumerating those burdens we groan under , and will take the last first , because it is the greatest , and that the removal of it prepares the way for taking the rest away . that the burden of our sins shall be taken away by jesus , is evident from his name and the reason why he got that name ; for he was called jesus , because he was to save his people from their sins , therefore also he is called the lamb of god which taketh away the sins of the world , when one sick of the palsie was brought unto him , he said to him , son , be of good chear , thy sins be forgiven thee . and he said , so that they might know the son of man had power to forgive sins . this ( saith st. paul ) is a faithful saying and worthy of all acceptation ; that iesus christ came into the world to save sinners of whom i am the chief , tim. and if the chief be saved , others have no cause to fear . the blood of iesus christ ( saith st. iohn ) cleanseth from all sin . joh. i. this is that fountain which was opened to the house of david , and to the inhabitants of ierusalem for sin and uncleanness . the reason why jesus can ease us of the burden of sin , and take away the guilt , and free us from the punishment of it , is , because he hath in his own person born our sins , and satisfied for them ; he was wounded for our transgressions , and bruised for our iniquities , and by his stripes we are healed , and god laid on him the chastisement of us all . isa. liii . the iust died for the unjust ; and he who knew no sin was made sin for us , that we might become the righteousness of god through him . in the next place , as jesus christ taketh away the guilt and burden of our sins , so he freeth us from the fear and terrour of death . for asmuch ( saith the apostle ) as the children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is , the devil ; and deliver them , who through fear of death , were all their life time subject to bondage , heb. ii . , . jesus christ hath brought life and immortality to light ; he hath discovered a life far better than this , a state in which there is fulness of joy and rivers of pleasure for evermore ; a life which admits neither hunger , thirst , nakedness , cold nor heat , and where all tears are wiped away : and he hath made death the necessary passage to this blessed state ; so that instead of fearing death , men desire to depart : and whereas before it was reckoned a loss to die , now it is counted gain . o death where is thy sting ! o grave where is thy victory ! the sting of death is sin , and the strength of sin is the law : but thanks be to god who giveth us the victory through our lord iesus christ , cor. xv. , &c. he hath purchased to himself the keys as of hell and death , so of life and immortality , and has power to admit whomsoever he pleaseth . it is he that hath the key of david , that openeth and no man shutteth , and shutteth and no man openeth . whoso eateth my flesh , and drinketh my blood , hath eternal life , and i will raise him up at the last day , saith christ. and again , i am the resurrection and the life ; he that believeth in me , tho' he were dead , yet shall he live ; and whosoever liveth and believeth in me shall never die . but thirdly , jesus christ not only giveth rest to the soul and ease to our minds , by begetting in us a lively hope of future bliss , but also he greatly refresheth us at present , by settling our minds in peace , and giving them a secret pleasure which cannot be uttered . the happiness of a christian is not all in reversion , he has some in hand , that the deferring of his hope may not make him faint , he has a present possession given him , which yields abundant satisfaction to stay the longing of the soul , and to prevent its languishing . that contentment which men do in vain seek among the creatures , is only to be found in him ; therefore st. paul counted all things but loss and dung to the knowledge of iesus christ : he is a fountain of living waters ; and none but he can quench or satisfie the thirst of the soul. whosoever shall drink of this water shall thirst again : but whosoever shall drink of the water that i shall give , shall never thirst ; but the water that i shall give him , shall be in him a well of water springing up to eternal life , said he in his conference with the woman of samaria , joh. iv . . my flesh ( saith he ) is meat indeed , and my blood is drink indeed , that is , true meat and drink which both nourish and satisfie ; for it is proper and well suited to our natures . every creature has its proper food ; nothing but that can satisfie it ; when that is wanting it languisheth . so our souls , which are of a spiritual and heavenly nature , cannot feed upon earthly things ; nothing can be food to them , but that bread which came down from heaven . the contemplation of christ and his doctrine can only cheer them up . these things have i spoken unto you , that my joy might remain in you , and that your joy might be full , which ( st. peter saith ) is a joy unspeakable and full of glory . lastly , jesus christ giveth his disciples rest under afflictions . indeed , he doth not promise them an exemption from trouble and affliction ; nay , on the contrary they are forewarned to look for this more than others ; but he makes them very light and supportable by the strength and instruction which he gives . he doth not suffer them to be tempted above what they are able , and with every temptation sends a way by which they may escape , that they may be able to bear it , cor. x. he abates the grief and molestation , which troubles and afflictions were wont to procure , by clearing the divine oeconomy in disspensing them , by shewing the nature and use of them , and by giving rules how to improve them to our perfection and happiness . so that what was wont to fright men , is now become matter of joy and gladness . count it all joy ( saith st. iames ) when ye fall into divers temptations . thus you see what a blessed and desirable rest may be expected by coming to christ. o fortunatos nimium ! o happy we , if we knew our own happiness ! here is the place where we may put off all that burden which lieth heavy upon us . here is an opportunity of being eased of all the misery , which we are born to , bodily or spiritual , temporal or eternal . here we may refresh our wearied minds , and get that perfect rest we would be at : there is nothing to let or hinder us ; there is nothing to obstruct this happiness , but our own carelesness and contempt . we are freely invited ; and shall we refuse ? do we sit still unconcernedly ? will we delay so great happiness ? shall we be so ungrateful to him who makes the offer as to slight it ? shall we be so cruel to our selves as to neglect rest when it may be had ? will ye thus requite the lord , o o foolish people and unwise ? o ye sons of men , how long will ye love vanity , and seek after leesing ? how long will ye spend your labour for that which profiteth not ? how long will it be e're ye have pity on your own souls ? turn ye , turn ye , why will ye die ? why will ye weary your selves in a vain and dangerous chace ? the world , where you have been all this while hunting , is a dry and barren wilderness , in which you may perish before you catch any thing that can recompence your labour . come hither therefore , solace your selves and take your rest . i hope none of us is so unwise , as not to know how precious and desireable rest is ; therefore , let us be so wise as to embrace the call. to day , while it is called to day , let us hearken and not harden our hearts , lest the opportunity pass away , and god swear in his wrath that we shall not enter into his rest . i will not trouble you with any exhortation to accept christ's offer ; for there will be no need of it , if we be sensible of misery , or feel our burden , because then we will be forward enough ; this sense and feeling will prompt us , and our exhortation would be to no purpose , if there be no sense or feeling of these things as yet . but as i hope , we all desire rest , and are ready to embrace it , so that we may not be disappointed , let us qualifie our selves for it , by embracing the terms and complying with the conditions , on which it is promised , which is the last thing here to be considered . some of these are only implied here , and supposed as necessary ; others are expresly required . i shall begin with what is supposed necessary in order to the receiving rest , and that is , the being sensible of our own misery , and the groaning under it . this is implied in the designation of the persons invited ; ye that labour and are heavy laden : for these words not only point at the natural condition of the persons called , but also at their sense of it , and carriage under it . the conjunction and is to be taken causally here , as frequently it is used . so , labour and heavy laden , is , to labour and grieve , because being so laden ; it is to be wearied , because burdened ; it is to groan by reason of the misery which is felt : in a word , it is to have a deep sence of all that misery we are born to , and involved in , whether sin or punishment . without this there can be no expectation of this blessed rest , nor will christ bestow it ; for then he would contradict his own precepts , which forbid to give what is holy unto dogs , or to cast pearls before swine . when the worth of a thing is not understood , it is undervalued and slighted ; and men will not be sensible of the worth of this offer christ makes , until first they be sensible of their own misery without it . a physician is welcom and acceptable to him who feels himself sick : but he , who feels it not , cares not for him . when one's brain is infected , he not only doth not perceive his distemper , but he is in love with it , and doth think himself happy in that , for which others think him miserable . mad and melancholy persons love their disease , and spurn at those who would cure them . without therefore a sense of our misery , we are neither capable of relief nor worthy of it . what , do you think christ will bestow the rest , which cost him so dear , upon those who undervalue all he has done and suffered , who think he troubled himself to no purpose , as wicked worldly men must do ? shall we think , that christ will entertain such as glory in that which brought him to shame , who hug and cherish those sins which pierced his soul , which filled him with agony , and which created him a bitter and bloody passion . let us not deceive ourselves : the hardned , impenitent , and insensible sinner shall never enter into god's rest ; nor yet they who mind earthly things , and aspire after no greater happiness : all such shall be kept out . but you who are sensible of your misery , and who groan under your trouble ; you who are wearied at the vanity of the world , and long for some other happiness than what can be had here ; you who complain of your sins , and who earnestly desire to have them pardoned and removed ; you whose hearts are broken upon that account , and whose spirits are rendered contrite ; for you , and for you only is this rest prepared ; you are the persons invited ; it is you whom jesus means by them that labour and are heavy laden . come ye therefore unto him , and he will give you rest . take his yoke upon you ; learn of him ; for he is meek and lowly in heart , and ye shall find rest to your souls . and for your encouragement , you shall find his yoke easie and his burden light . now unto him who hath thus loved us , who hath pardoned our sins , healed our diseases , delivered us from our fears , eased us of our troubles ▪ and purchased for us everlasting consolation , and a good hope , even unto the lord iesus christ , with the father and blessed spirit , be all honour , glory , and praise , both now and ever . amen . sermon ii. on matth. xi . , . come unto me all ye that labour and are heavy laden , and i will give you rest . take my yoke upon you , and learn of me ; for i am meek and lowly in heart , and ye shall find rest unto your souls . if it be true , that the full soul loaths the honey-comb ; that men use to despise that which they have no need of , or are not sensible that they have , then this gracious offer in the text will not be much regarded by the world ; they will slight it : for if we may take our measures from mens outward behaviour , if by that we may adventure to guess at their inward state ; then we may conclude , that the most are happy enough , or at least think themselves so . few complain , the most are merry and well pleased , if not altogether with their own outward condition and circumstances , yet at least with themselves . they do not labour under spiritual infirmities ; they do not groan , because their soul loatheth the pleasures of the world , and longeth and languisheth after better dainties than what this world can afford . sometimes indeed , they may be heard to grudge , that the world goes not so well with them as they could wish , and expressing fears of a change of their condition : but help the one , and guard against the other , and then they would be at ease , they would sing a requiem to themselves , their souls would be at full rest , and they would be as well satisfied as if perfectly happy . except when outward trouble is upon them , few persons are weary , they are not sensible of other misery , they are not laden with their sins , nor born down with the dreadful consequences of them . the burden of sin is commonly thought no burden at all ; men bear it easily ; nay , they can take on the heaviest load of it , and walk as sturdily as if it were a light thing , as if its weight lay merely in fancy . this never troubles them , nor upon this account would they seek rest to their souls . the charms of the world lull men asleep , and render them insensible ; the noise and hurry of affairs divert them from serious reflections on their misery , even as company keeps the sick and pained from the actual sense of their disease and pain . but as company doth not cure , it only seemeth to give ease ; so when it is gone , when the night comes that the sick is left alone , then the person grows weary , because he feels his trouble , and is sensible of his pain , and gets nothing to divert it . just so , if men would retire from outward diversions , if they would seriously look into themselves , and consider their condition , they should find themselves very loathsome , they should see in themselves great cause of grief and sorrow ; this would make their souls restless and weary : then would they turn from side to side , and cry out of their wretchedness ; then the words of rest and ease to the soul would be acceptable and heard with delight ; then our text would be received as a sovereign cordial ; and indeed , it is prepared only for such . it speaks of rest , shews where it is : but none are invited but such as are sensible of their misery , the weary , they who labour and are heavy laden . and if such please to listen , if such will receive these words and obey them , their minds shall presently be disburdened , they shall be eased of all their grief . for the words of jesus cannot fail ; his advice cannot chuse but be proper and effectual , and he hath said , come unto me , take my yoke upon you , learn of me ; for i am meek and lowly , and ye shall find rest to your souls . in the former discourse on this text i shewed what was meant by labouring and being heavy laden , and upon what account this appellation may be given to all mankind . i shewed , that all are under the burthen of a four-fold misery , viz. affliction , vanity , and dissatisfaction , the fear of death and the guilt of sin. as also that a due sense of this misery was required as a disposition to the cure , and a necessary preparation to the obtaining true rest and ease to our souls . i intend , at this time , to consider the other conditions required , which you see are three , viz. . coming to christ. . taking his yoke . . learning of him . the conditions are not many , and they are very reasonable . i will begin with the first , which is , coming to christ. none can be so ignorant as to understand this of the approach of our bodies towards christ ; for they to whom he spake , could not come nearer unto him : and we now cannot approach him with our bodies . the rest to which we are called is a rest of soul ; and therefore to obtain this , the motion of the soul and not of the body , is requisite and proper . by this first is meant , the giving our selves up entirely to his counsel and management . the sick are bidden go to the physician , and they who are injured and oppressed to the lawyer . the meaning of which , is not that they should gaze upon their persons , look them in the face , and hear them talk ; for what ease or relief can that be either to the one or the other ? but thereby is understood the receiving their instruction , and following it : and it is folly to make application , if one be not resolved to take advice . what good can the physician do , if the patient be willful , if he will only receive the potions which relish with his vitiated palate , and not what the physician judges best and most proper . if one desire to be cured throughly and speedily , he ought to yield himself absolutely to the physician 's skill . even so , if we would have our souls cured , if we would have them eased of all the trouble with which they labour , we ought to apply our selves to jesus christ , who is the true and only physician , who only can restore health , and give peace . but then our application ought to be an entire resignation to his conduct , and should be attended with a full resolution to be guided by him in every thing . we ought not to carry towards him , as some peevish and humoursome patients to their physician , who judge his prescriptions , approve and condemn them , as if they had studied the art , and did understand all the rules of medicine as well as he . alas ! many are of the same unreasonable temper , and do behave themselves thus toward jesus the great physician of souls ! they come to him , but they bring their humours with them , which they will not part with : and if his advice and prescriptions agree not with their humours , they reject and condemn them : and hence it is , that they are not the better by coming to christ. indeed , when we have to do with men , there is no reason that we should altogether lay aside our own judgment , and follow them in every thing ; for the most knowing is fallible : but jesus is infallible , he cannot be mistaken . can he err in whom are all the treasures of wisdom and knowledge ? and can any doubt of his concernment for our health ? will not he love us , who hath done so much for us ? will not he seek our good , who spared not his own life for our sakes ? he has all the skill , and knowledge , and affection , and concernment which can be desired . therefore we ought to come to him , and to come without reserve ; we ought to lay aside all prejudice , and should yield our selves wholly to his conduct and management , that we may the sooner be sensible of his skill , and feel ( to our comfort ) that he is a physician of great value . but secondly , by coming to christ is meant believing in him ; for so we find it expounded in scripture , as appears by these places , heb. ii . . he that cometh to god , must believe that he is . i am the bread of life ; he that cometh to me shall never hunger , and he that believeth in me shall never thirst ▪ and as by this and other places , it appears , that coming to christ , is to be understood of believing in him : so the absolute necessity of faith in christ , in order to the participation of his benefits , may be made evident many ways . first , from express texts of scripture . i shall instance but in a few of some hundreds which might be produced . thus , iohn iij. . as moses lifted up the serpent in the wilderness , even so must the son of man be lifted up , that whosoever believeth in him should not perish , but have eternal life . ver . . for god so loved the world , that he gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting live . ver . . he that believeth on him is not condemned ; but he that believeth not is condemned already , because he hath not believed in the name of the only begotten son of god. john v. . he that hath the son , hath life ; and he that hath not the son , hath not life . to whom sware he that they should not enter into his rest , but to them that believed not ? so we see , that they could not enter in because of unbelief . heb. iij. , . there is not a chapter in all the new testament , in which the necessity of faith , and the danger of infidelity is not held forth . it is the express condition of all the promises ; and without faith it is declared , that we cannot look for mercy , pardon , or eternal life . and this is not a new thing introduced by the gospel . but the divine oeconomy , from the beginning of the world , did require faith , which is a second proof of its being absolutely necessary now . as it appears now to be the chief condition required of men under the gospel , so it was under the law , as st. paul declares , heb. ii . nay , before the law , as appears from abraham and the other patriarchs . of abraham it is said , that he believed in the lord , and he counted it to him for righteousness , gen. xv . . moreover faith was exacted of man even before the fall , while he was in a state of innocence . for the two trees of knowledge and of life , which god set apart in paradise , and the interdiction of the first by that severe sanction , in that day thou eatest thereof thou shalt surely die , was to try and exercise man's faith. thus the divine oeconomy , before the fall , and ever since ; before the law , under the law , and by the gospel , hath always required faith as a necessary condition to the obtaining god's favour . in respect to the certain and unalterable order and method of which oeconomy , it is that st. paul saith , without faith it is impossible to please god. and tho' the counsel of god be secret , and his methods for the most part unaccountable , yet the reasonableness of this doth appear from this , that without faith , in this present state , we neither can acknowledge all the divine attributes , nor yet worship him with all our faculties . his veracity , truth , and faithfulness , cannot be owned otherwise than by faith , by believing his word , assenting to his declarations , relying on his promises , and trembling at his threatnings . and as all those divine attributes can only be acknowledged by faith , so it is only by faith that we worship him with our understandings . it is reasonable that we worship god with the whole man , all our faculties ought to pay him homage . but how can he have homage from our understandings , unless we believe ? it is only by acts of faith that we declare the submission of our judgment to god ; for if we will admit or receive nothing but what is demonstrable , and what we can clearly comprehend , then we deny god's infinite wisdom and knowledge , and refuse to own his reason to be above our own , which is intolerable pride and insolence . for this cause , even to try our faith , and to give us occasion to pay him this due homage of our reason and understanding , it is that god proposeth to us mysteries which are incomprehensible ; and hence it is also that he often absconds himself , as it were , he worketh not always in a god-like manner , that is , in a splendid , glorious , or such a visible way as may force acknowledgment from men , but often after a secret and covert manner , under the shadow of means and instruments of divers sorts , that hereby it may be proved , whether we believe him almighty and the wise disposer of all things , and author of all events . in the other world faith shall cease , there will be no place for it , because there will be a present , immediate intuition of the divine nature and attributes ; but now that we are absent from the lord , we walk by faith. thus , you see , that as faith is required here , so it is necessary ; and why it is so , i have also briefly laid before you . and as the text obliged us to speak of this , so the times , we live in , make it necessary ; for atheism and infidelity are setting up their heads ; and some have the impudence ( in this licentious age ) to dispute both the reasonableness and necessity of what god has clearly revealed . as for you , my beloved , i beseech you , build your selves up in your most holy faith , and let not the weak efforts of insolent wits shake your faith. stand up , and strive vigorously for the faith of the gospel , which has been confirmed by so many miracles and prophecies , by such evident demonstrations of the spirit and power , that if it be hid , it is hid to them that are lost , in whom the god of this world hath blinded the minds of them which believe not , least the light of the glorious gospel of christ , who is the image of god , should shine unto them . take heed , brethren , ( saith st. paul ) lest there be in any of you an evil heart of unbelief , in departing from the living god. when we let go faith , and entertain an heart of unbelief , we depart from god , lose the promises , forfeit heaven , render our selves uncapable of mercy , and give our selves to a reprobate mind here , and to damnation hereafter . he , that layeth aside faith , may also put off the name of a christian ; and all the pretensions which that name may give to blessings earthly or heavenly , bodily or spiritual , temporal or eternal : for faith is necessarily implyed in that name , and as requisite to him that would deserve it , as the skill of law or physick to one that sets up for a lawyer or physician , or philosphy to a philosopher . seeing therefore we own our selves to be christians , that we may be worthy of so sacred a name , let us evermore pray god ( with the man in the gospel ) saying , lord , encrease our faith , and help our unbelief . but now it may be very pertinently asked , what this faith is which is thus required ? in answer to this , st. paul hath told us the first and lowest acts of faith , when he saith , he that cometh to god must first believe that he is , and that he is a rewarder of them who diligently seek him . we must begin with the belief and perswasion of god's existence , power , wisdom , providence , and what else reason and the light of nature teacheth of him . but then , that our faith may be perfect , we must add to it knowledge and extend it to all the manifestations which god hath made of himself from time to time , we must embrace all the divine revelations , and what they contain . all the declarations , laws , promises , and threatnings in god's word are proposed as objects of faith , and by faith we ought to receive them , that is , we must own and acknowledge them to be of god , and by a constant regard to them in all our actions testifie the firmness and sincerity of this belief and perswasion . more particularly , our faith must respect the person , offices , doctrine , and actions of the lord jesus christ , we must receive him as the person who was promised to adam , abraham , and the patriarchs ; who was foretold by the prophets , prefigured by the law , expected by the jews , and even waited for by the gentiles ; we must receive him and rely upon him as the son of god , and saviour of the world : we must embrace him as the person whom god hath set forth to be a propitiation for sin , and the mediator , by whom and through whom only we have access unto god. i am ( saith christ ) the way , the truth , and the life ; no man cometh into god but through me . ye believe in god , believe also in me . him hath god the father sealed ; and therefore , he who doth not receive him nor believe in him , giveth god the lye. if ( saith st. iohn ) we receive the witness of men , the witness of god is greater . for this is the witness of god , which he hath testified of his son. he that believeth on the son , hath the witness of himself ; he that believeth not god , hath made him a liar , because he believeth not the record that god gave of his son. and again , who is a liar but he that denieth that iesus is the christ ? whosoever denieth the son , the same hath not the father . to deny jesus christ , will inferr a denial of god himself ; the same prejudices against the one , will obstruct a sound and sincere belief of the other . they who have not had the gospel offered unto them , are not in the like circumstances : but they , who do not believe after it has been duely and fairly represented to them , are shrewdly to be suspected of atheism as well as infidelity . meer deists are not far from atheists . the truth of the gospel and its doctrine concerning jesus christ , is almost , if not altogether , as demonstrable as the invisible things of god , from things visible . and to say , that this vast frame of the world , its various parts , and the variety of creatures inhabiting those parts , was all the effect of blind chance , and the product of a confused jumbling of senseless atomes ; to say this , is no more absurd than to say that the admirable harmony betwixt the old and new testament ; books which were written by different men , at very distant times , that the wonderful correspondence which the life and actions of jesus christ had to what went before , that the prophecies and their accomplishment , that all these , i say , were only the dreams and contrivances of men : the one choaks reason as well as the other . for we have not followed cunningly devised fables , when we made known unto you the power and coming of our lord iesus christ , but were eye-witnesses of his majesty . for he received from god the father , honour and glory , when there came such a voice to him from the excellent glory , this is my beloved son , in whom i am well pleased . and this voice which came from heaven we heard , when we were with him in the holy mount . we have also a more sure word of prophecy ; whereunto ye do well that ye take heed , as unto a light that shineth in a dark place , until the day dawn , and the day-star arise in your hearts : knowing this first , that no prophecy of the scripture is of any private interpretation . for the prophecy came not in old time by the will of man : but holy men of god spake as they were moved by the holy ghost , pet. i. , , , , , . having thus spoken to the first thing required in order to the obtaining rest , viz. the coming to christ ; and shewed both what it is , and why it is exacted . i proceed to the second condition or means of spiritual rest , which is said to be the taking christ's yoke upon us . by yoke , in a metaphorical sence , is understood that service which superiours and conquerours impose upon those who are subjected unto them . thus , king. xii . . the service , which solomon imposed upon the people , is called their yoke . so the yoke of christ is his laws , precepts , and injunctions which he gives to his disciples : these are scattered up and down every where through the gospels ; but most copiously set forth in the sermon on the mount ; to which we must add the epistles of the apostles , which are infallible commentaries upon the divine laws of their master jesus christ. in a word , the new testament is the codex , or corpus iuris christi , the body of the christian law , which must be carefully studied by all who would know the will of their lord concerning them , and the duty which he requires of them . and by this it clearly appears , that jesus has reinforced the natural and moral law , cleared it from the misprisions of men , discovered its full latitude , and brought it to all the perfection which it is capable of : so that to some it appears , as if he had superadded to it , and commanded duties which men were not obliged to formerly : whether it be so or not , i will not debate it now . but , by the laws of jesus christ , all sin whatsoever is forbidden , the sins of the heart and thoughts as well as the outward man ; because both the one and the other fall under the cognizance of almighty god , and are known to him . and sin is so peremptorily and severely prohibited by the christian law , that to shun it , we are bid cut off our right hand and our right foot , and pluck out our right eye , that is , to chuse to deprive our selves of the nearest or dearest , or greatest satisfaction , rather than to run our selves into the danger of sin , by adhering to the same . as all sin is thus strictly forbidden , so all vertue and holiness are expresly required . the laws of jesus call for the greatest and most ardent love to god , for an entire submission to his will , a chearful resignation to his providence , an active zeal and concernedness for his glory , and an anxious care to please him . they require a contempt of all earthly things , and the minding heavenly things ; contentment with every condition , and a patient bearing of every affliction : nay , they exact the taking up the cross , that is , that we suffer rather than sin , and freely undergo any trouble , rather than either decline our duty , or offend god. by the precepts of christ , we are obliged to love our neighbour , that is , all men as our selves , and to do to others as we would be done to . we must abstain from all injuries either to soul or body , to name or estate , and must lay our selves out to do all the good we can : we must wrong no man , and pardon those who have wronged us . whatever may seem to be the voice of nature , or the sentiments and practices of men , christ saith to us , love your enemies , bless them that curse you , do good to them that hate you , and pray for them who despitefully use you and persecute you . and certainly revenge is every way as inconsistent with christianity , as theft , murder , or adultery ; and whoremongers and adulterers shall as soon enter into the kingdom of heaven , as the revengeful : and unless the gospel be a mere sham , or to be read backward , neither the one nor the other shall be saved , unless they have reconciled themselves to god , by serious repentance . in a word , the doctrine of jesus christ teacheth us to deny ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present world . and finally , whatsoever things are true , whatsoever things are honest , whatsoevor things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , if there be any vertue , and if there be any praise , the gospel of christ requireth us to think on these things . this is the yoke of christ , and to put on his yoke is to observe these things . it is to give obedience to those his laws , which you see is made a necessary means to rest , that is , to true happiness . he saith here to them that labour and are heavy laden , who would have rest to their souls ; take my yoke upon you . he says not , take my name , my profession , but my yoke ; and he bids them not consider it , talk of it , or keep it by them , but put it on , that is , wear it ; which we then only do , when we give all sincere obedience to his laws , and make conscience of observing all his precepts . we mistake it , if we think it sufficient to make us christians , or to obtain the happiness of the disciples of jesus christ , to be baptized , to take up the name and profession of christianity , to frequent the outward ordinances , and to contend for the truth of the gospel , or the purity of its doctrine . all this is good , and must be done ; but we must do more , else we do not enough . we must moreover add obedience ; for why call ye me lord , lord , and do not the things , i say ? luke vi . . not every one , who saith to me lord , lord , shall enter into the kingdom of heaven , but he that doth the will of my father which is in heaven . every one ( saith christ ) that heareth these sayings of mine , and doth them not , shall be likened unto a foolish man , who built his house upon the sand , and the rain descended , and the wind blew , and floods came and beat upon that house , and it fell , and great was the fall of it , matth. vii . . , . there is indeed mention made of a christian liberty , and we are required to stand fast in the liberty wherewith christ hath made us free . but this is not a liberty to sin , it is not an exemption from the moral law ; it is not a dispensation from the duty which that law requires of us towards god and man : it is only a liberty from the bondage of moses's law , from the curse of that law which was given to our first parents ; a liberty from the bondage of satan , and the servitude of sin. the liberty given us is , the liberty of the sons of god : but the liberty of sons does not discharge from honouring and obeying the parents . ye have been called unto liberty ( saith st. paul ) only use not liberty for an occasion unto the flesh . as free ( saith st. peter ) and not using your liberty for a cloke of maliciousness , but as the servants of god. so we are still the servants of god , and therefore bound to obey him ; there can be no dispensation from that : neither god can give , nor is it our interest to seek it . think not that i am come to destroy the law or the prophets , i am not come to destroy but to fulfil : for verily i say unto you , &c. let no man deceive himself and think , that all may be compensated by believing : for tho' faith be necessary , yet faith without works is dead , and will not avail a man. that faith which is acceptable to god , and which will avail to salvation and justification , is a faith which worketh by love , and which keepeth the commandments . true faith and obedience are inseparable ; for obedience is the necessary consequence of faith , the proper fruit and effect of it ; and the only evidence which can be given of it . as the tree is known by its fruit , so faith by its works . shew me thy faith without thy works ? saith st. iames ; which is as much as if he had said , how is it possible to shew faith without works ? can the sick man believe the physician to have both skill and honesty to cure him , when he neither will use his remedies , nor commit himself to his conduct . and how can men be said to believe in christ , when they will not regard his word , nor observe his injunctions ? and what doth he enjoin us ? nothing , but what himself hath practised . he is not like the pharisees , who did bind heavy burdens , and lay them upon other mens shoulders , but they themselves would not touch them . he lays no heavier burden upon us than what himself hath born ; he puts us to no harder task than what himself hath wrought . can the servant expect to be greater than his lord ? if he then fulfilled the law , ought not we also to set our selves to do it ? if he could not be exempt from obedience , how can we expect it ? jesus is not like the rulers of this world , who do not observe their own laws : the laws they make and pass , are for the people , and not for themselves . but jesus observes his own laws ; he himself did bear that yoke , which he here commands us to take up : and we may learn all our duty from his example , as well as doctrine . which leads me to the third and last thing required in the text , in order to the obtaining rest of soul , viz. learning of christ. the word in the original signifies to become a disciple in general : but because it is joined here with two particular vertues of meekness and humility ; therefore , by the current consent of interpreters , it is to be taken in this place for the imitation of christ , and endeavours after a conformity to his example , particularly in these two instances here made mention of . the thing enjoined here , is not that we should learn his doctrine or conn his sayings by heart , but that we should study his life , imitate his practice , and labour to be like him . the necessity and usefulness of this duty , is set forth in many places of scripture . if any man will come after me , let him deny himself , take up his cross , and follow me . ye call me master and lord , and ye say well , for so i am . i have given you an example that ye should do as i have done unto you . let the same mind be in you which was in christ , saith st. paul ; and st. peter , if when ye do well , and suffer for it , ye take it patiently , this is acceptable with god : for even hereunto were ye called ; because christ also suffered for us , leaving us an example , that we should follow his steps , pet. ii . , . men are better taught , and more easily led by example than by precept . example both giveth greater encouragement , and also teacheth more clearly . conformity to him is the character of god's chosen ones , and without this we cannot claim , either the title of the sons of god here , or the glory which is prepared for them hereafter . for , as the apostle saith , whom god did foreknow he also did predestinate to be conformed to the image of his son , that he might be the first-born among many brethren , rom. viij . . o what an excellent thing is it to be like jesus ! for he is the brightness of the father's glory , and the express image of his person ; so that to be like him , is to be like god. by the imitation of jesus , we recover what our first parents lost and forfeited to themselves and us , even the image of god. therefore the imitation of jesus brings more honour and glory , than any , or all earthly dignities . likeness to god is the highest degree a creature is capable of ; therefore if we understood our selves and our interest , we should be more ambitious of this , than of all the titles and dignities , which either kings or people can bestow . if the imitation of christ were impossible , it would not have been enjoined us : but neither is it so difficult as some at first may imagine : besides , that the difficulties may be surmounted through the grace of god , the thing will become both easie and pleasant , if we will but converse with christ , contemplate and meditate on him frequently . they who converse much together , we see use to slide insensibly into the manners , fashion , and behaviour of one another . even so , if we take this method , we shall soon find our selves changed into a resemblance with jesus christ. but we all ( saith the apostle ) with open face , beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord , cor. iij. . but now as it is our duty , our honour , our interest to follow christ , and to labour to be like him . so it is fit to consider wherein we should follow him . some imitations are indiscreet , unreasonable , and so far from obliging that they provoke . a king loves to be imitated by his subjects , because it is a testimony of their love and respect , and the greatest honour they can put upon him : but he would not have them to imitate the peculiarities of royalty and sovereignty . imitation should not be in things peculiar , but in these things which are common , which may agree to , and suit with both . so we must not attempt to follow christ , in what was peculiar to him as the son of god and the saviour of the world ; we must not imitate the acts of his almighty power , or what was proper to his mediatory office. it is no part of our duty to imitate him in his miracles , in his walking on the water , commanding the winds and seas , casting out devils , fasting forty days , and the like . what we ought to imitate is the divine vertues which shined forth in his holy life , and which appeared in all his actions . wherefore ( he saith ) learn of me ; for i am meek and lowly in heart . these words may also be considered as an encouragement , for coming to christ , taking up his yoke , and learning of him ; because he is a meek and lowly person , gentle and easy , no wise rigid and severe ; therefore men may come to him readily , and ought to come willingly ; for they need not fear hard usage ; he will not treat them roughly , nor impose grievous tasks upon them . he is a kind and loving master , who consults the good and ease of his disciples , and who will not exact any service , which is not both reasonable and also for their interest , as is clearly insinuated in the last words , my yoke is easy and my burden is light . but seeing jesus requires us to imitate him , and is frequently proposed as an example to us ; and seeing in this very place , in which he bids us come and learn of him , he recommends himself as a meek and lowly person ; therefore we ought to consider those vertues of humility and meekness as particularly proposed for our imitation . jesus christ had all other vertues as well as these , he was a true pattern of love to god , of zeal , submission , obedience and heavenly mindedness ; of charity , mercifulness , and good will towards men ; of chastity , purity , sobriety , patience , and contentment ; and in a word , of every thing which is praise worthy in the sight of god or good men. by his life as well as doctrine , we may learn how to behave our selves in all circumstances and conditions , in poverty and affliction , under contempt and disgrace , when we are hated and persecuted . and though he possessed not outward plenty and grandeur , yet several of his actions shew the true end and use of these , and do teach those who possess them to imploy them more for the glory of god and the good and comfort of others , than for their own private satisfaction . from his practice and example we may learn our duty to superiours , inferiours , and equals . but tho' he be a pattern of all vertue and goodness ; yet he instanceth only in meekness and humility , either because these comprehend all other , or are the chief and first to be learned , and which , if they be learned , will draw all other after them . all vertue and religion either respects man or god , and without meekness and humility it is impossible to carry our selves aright towards either of them : but he that is truly humble and meek , will certainly endeavour to please both . nay , the very exercise of these two comprehends all our duty to god and man , as we may learn from micah vi . he hath shewed thee , o man , what is good , and what doth the lord thy god require of thee , but that thou shouldest do justly , and love mercy , and walk humbly with thy god. meekness cannot be either better or more briefly described , than in the characters of charity given by st. paul : it suffereth long , is kind , envieth not , vaunteth not it self , is not puffed up , doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh no evil ; beareth all things , believeth all things , hopeth all things , endureth all things . for these characters belong to charity , because it softneth our natures and rendreth us meek ; meekness is a branch of charity , and naturally flows from it . these two are inseparable , and we may certainly conclude the one is not , where the other is wanting . love smooths our natures , and carries off all ruggedness of temper ; it disposeth us both to please others , and also to be well pleased with what they do ; it maketh the persons and actions of others acceptable , and even when any thing is amiss in either , it excuseth or censureth gently . if christian love did abound more , there would be more of meekness and good nature in common conversation : but because that is very much wanting , therefore there is so little generous complaisance to be seen . the most are very selfish , and have but very little concernment for others , and this is the cause why they are so surly and morose , so peevish and wrathful , why their temper is so stiff and uneasie , and their behaviour so rough and blustering ; they love themselves too much , and others too little , and therefore they can hardly condescend to gratify others , and are but seldom satisfied with what is done to themselves . as meekness proceeds from love , so from humility , and therefore they are fitly joined together here ; a proud man can never be meek , and he who is lowly in heart cannot be of another temper . so if we would learn meekness , we must study humility . and we may soon be perswaded into this if we but hearken unto reason , for that demonstrates that we have nothing to be proud of , because we have no good but what we have received ; and therefore if we glory , we should glory in the lord. humility is not to undervalue ones self , but not to think above what we ought to think : and if the thoughts of our selves be just , not higher than they ought , they will not be high nor lofty , nor will they shew others at the distance of contempt and scorn , for we all stand upon the same level , have the same original , nature , frame , constitution and end. and as this makes the condition of every man much the same , so it does not afford matter of boasting to any ; our extract and original is from the dust , and to it we must return ; our frame and constitution is frail , and easily disordered ; our strength and beauty , like the flower of the field , is withered before noon ; we carry our breath in our nostrils , and it goes out as a vapour . we are children a third part of our time ; and the other two parts are consumed in sin and vanity ; all our actions are either grossly evil , or to little purpose ; our righteousness is as the morning cloud , and as the early dew that passeth away , not being able to endure the heat of the sun. men of low degree are vanity , and men of high degree are a lye ; lay both the one and the other in the balance , and they will be found altogether lighter than vanity . surely every man , ( even the best of men , in their best state ) is nothing but vanity and emptiness , when set in the sight of god. sin is indeed matter of true humiliation ; but the deepest and truest humility arises from the contemplation of the infinite nature and perfections of god. he , who proposes himself as a pattern of humility and lowliness here , knew no sin ; he had all the weakness of flesh and blood ; he was surrounded with the infirmities of our nature , but he was altogether free from the corruption of it , and never did any thing amiss ; and yet he was lowly in heart , because of his intimate union with god , and did bear about with him a full idea of his glorious attributes : for as the glory of the sun extinguishes the glory of the stars , so all created excellencies must disappear , upon a view of the uncreated glory of god , whose perfections can never be found out . when even the most perfect and upright iob does see this with his eye , he abhorreth himself , and doth repent in dust and ashes . iob xlii . , . if we have these two vertues , meekness and humility , we will not murmur at the commands of christ as if any of them were grievous ; then we shall be sensible of the reasonableness and equity of them ; then we shall find his yoke easy and his burthen light : for besides the new strength and vigour that we shall receive from above for the bearing of it , we shall then clearly discern , that it is most just and reasonable , admirably adapted to our nature , and well accommodated to our interest , wisely contrived , to give us all peace and satisfaction at present , and to prepare us for perfect and eternal happiness hereafter . now the god of peace , that brought again from the dead our lord iesus christ , that great shepherd of the sheep , through the blood of the everlasting covenant , make you perfect in every good work to do his will , working in you that which is well pleasing in his sight , through iesus christ , to whom be glory for ever and ever . amen . sermon iii. on christmass-day . phil. ii. , , . who being in the form of god , thought it not robbery to be equal with god. but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of men . and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross. there are in our holy religion two sublime mysteries , which , as they can never be fully comprehended , so they can never be too much , or too frequently thought upon : for nothing can make more for the glory of god , nothing can be of more comfort and profit to our selves : they enlighten the understanding , warm the heart , add vigour to all the rational faculties , and so cherish and strengthen the spiritual life , that by these means we may become able to walk straight , and to run with patience , without fainting , the race that is set before us . by these i mean , the mystery of the incarnation of the son of god , and that of his passion and death , both which are jointly spoken of in the text ; as the day and the action we intend to set about call us to consider both ; the day being , by the appointment of the catholick church , the anniversary of our lord jesus his birth ; therefore the incarnation is a proper subject for it . but some of us intending at this time , and others against the next day , to make that solemn address to god , by the sacrament of the lord's supper ; this also makes it fit to think upon his death : nor is it unsuitable to commemorate his death upon the festival of his nativity ; for the one was the end and reason of the other : his birth was in order to his death ; and if he had not died , his birth could not have profited us . this sacrament is a proper christmass feast : to feast devoutly by faith upon the sacrifice which christ offered upon the cross is the best entertainment we can give unto god , or make for our selves . this will put more joy into our hearts , than either wine or oil , or any of the delicacies of richest banquets . by this it appears , that the text is suitable : but before i enter upon the explication of it , it will be fit to shew you the scope of the apostle in this place , and upon what occasion he utters these words . in this place , the apostle sets himself to perswade the philippians to humility and a generous charity , or such a mutual concernedness for each other , as might make every man ambitious to serve his neighbour as himself , and even to prefer others to himself . this is an excellent temper of mind , and the very height of vertue : but withal the practice of it is hard , and the attainment very difficult . this gives a true resemblance and conformity to the divine nature ; and therefore is not easily arrived at , seeing now by the corruption of our natures we are removed to a great distance from god. the things , which st. paul requires here , are directly opposite to the nature of man , in his present natural or corrupt state ; for in this state the soul of man hath no generous expansion or enlargement towards others , but is almost altogether pent up in it self , and is become so peevishly selfish , that it cannot move but by the narrow springs of self-love . now , all persons and things are only considered with a relation to one's self , and a concernment for them is more or less , according as they are found more or less useful . consider men in their present natural state , before the grace of god and true religion inspire and enable them , all their actions are performed only with a respect to themselves and their own particular interest ; they look only to their own things , and providing these things be well , they are not concerned how it fare with others ; nay , are so far from thinking themselves obliged to those vertues the apostle is recommending , so far from looking upon this humble and charitable serviceableness as commendable or praise-worthy , that they are ready to condemn it as a mean silly officiousness ; some think it far below them , that it is a debasing of themselves and their quality and character , to serve inferiours , to bestir themselves for their advantage , especially if their former carriage and behaviour has been a little provoking , and not so obliging . wherefore , st. paul , to take off mens prejudice against these vertues of humble charity or charitable humility , to perswade them to the practice of them , he shews they are divine and god-like ; and for a proof of it , he proposeth the example of the lord jesus christ. nothing readily will more convince , enflame , and animate , than the example of some great person . and if the example of men have a powerful influence , what ought the example of god himself to have ? and if it be not below the deity ; if it has not been thought unworthy of the godhead to condescend to serve man ; nay , if the god-head has accepted the occasion for furthering its glory , and upon that account has been employed in very humble offices , how ambitious should men be of this temper of mind ? how ready and forward to embrace the occasions of shewing it ? can men act more honourably than to act like god ? can any thing more become them , than to imitate and resemble him ? now , that by humbling themselves to serve others , to give them true pleasure or profit , that this way they come to resemble god , doth eminently appear from the lord jesus christ , who being in the form of god , &c. thus you have a view of the words with a reference to the scope and purpose of the apostle in this place . we proceed next to consider them abstractly , and so they hold forth those three very important points of our religion . first , the pre-existence and godhead of jesus christ , ver . . secondly , his incarnation and humanity , ver . . thirdly , his humiliation and ignominious death , ver . . so that from the text alone all the ancient and modern enemies of our blessed lord and saviour may be clearly baffled , and all those damnable heresies which either divest him of his god-head , or deprive us of the comfort of his powerful mediation and meritorious death ; i say , such damnable heresies may from this text be plainly refuted . so pat is this text against the socinians , that they are exceedingly gravelled with it , and use a great many subterfuges to shift the force of it : by which they discover their own disingenuity , and shew , that their not embracing the truth , proceeds not from want of sufficient conviction , but because they bear not love and good will to the truth . thus , say they , the word which is rendered form , in the . v. imports never any reality of substance , but only a mere semblance and appearance ; and so jesus being in the form of god , is no more , than that there appeared some rays of divinity in him , and about him ; that he was vested with some shadow of divine power , while in the mean time he was in himself , and in his nature , only a weak man as others . thus they play with the word form , as if it were exclusive of all reality : and by this means , what st. paul saith here of jesus , might be with as great truth said of some of the prophets , and especially of moses . to this is replied by dr. hammond , and other learned criticks , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is never used for an external or accidental appearance , but for such visible tokens as flow from , and are the effects of a real essence ; and so according to the common acceptation of authours , the word which we have for form , is all one with nature , or it doth signifie the external or visible appearance of an inward and real or natural essence . i shall not trouble you with instances to prove this . but even the unlearned may see this from the text ; for as st. paul speakketh of the form of god , so of the form of a servant , and sets those two in opposition : if therefore the one was real , why not the other ? if by the one all acknowledge the nature of man , why should not the nature of god be understood by the other ? and seeing the apostle doth not ascribe to jesus christ the form of a servant , more positively than the form of god ; therefore unless we turn the whole gospel into a sham , and all its mysteries into imaginary dreams and visions , and make the apostles , who published them , so many visionaries , we must say , that jesus christ was as really in the form of god , as in the form of man ; that is , was god as really as man , and did partake of the real essence and nature of the one no less than the other . again , to give you a further instance of the socinians dis-ingenuity in this place . as they dwindle the other words ( he thought it not robbery to be equal with god ) into just nothing , and endeavour to put this gloss on them , viz. that he would not boast himself equal to god , nor retain those rays and appearances of divinity communicated to him , to the prejudice of the god-head , which is to pervert the apostles plain words , and to put a contrary sence on them . so they contend , that all this th . verse is to be understood of jesus christ after he was born , and had made his appearance among men , that is , he was man before he was in the form of god , or in that state in which it was no robbery , or no presumption and usurpation in him to pretend an equality with god : and if this be not to wrest the apostles words , to make him speak nonsence , and to give the lye to his plain assertions , i know not what may be said to do it . when i consider how the socinians treat this , and other passages of holy scripture , how they rack their invention to do force and violence to the plainest texts : and rather than own or receive the truth , they will father nonsence , absurdities , and palpable contradictions upon the pen-men of scripture : i cannot but look upon them as willful resisters of the truth , who are without all excuse . if one search for the truth , but cannot find it , he is to be pitied ; if he shew good will , and only holds off , because he wants sufficient instruction , or that the truth appears not to him with clearness and evidence , there is place for charity ; for in that case the defect is in the judgment and not in the will , the head and not the heart is to blame . but there is no place for charity it self , when one will not lay aside his prejudices against the truth , when he employs his wit to raise objections , and to find shifts , when the plainest assertions will not prevail , but rather than yield , will do violence to his own reason and other mens . such were the scribes and pharisees of old ; they would not receive jesus as the messias , tho' he came at the time appointed , and with all the evidence that could be desired . the socinians now are rather more guilty ; they also wilfully resist the truth and the holy spirit of god who is the author of it , and therefore deserve to be abhorred ; they are among the number of those false teachers , who privily bring in damnable heresies , even denying the lord that bought them ; and therefore bring upon themselves swift destruction , as st. peter speaks . i wish what he subjoins there may not hold true of these times we live in , especially amongst our selves , viz. that many shall follow their pernicious ways . there is a time , of which it is said , that every man doth whatsoever is right in his own eyes ; and there is a time not much unlike the other , in which men take liberty to speak what they please , to teach and vent whatever fancies come in their head. when the order and unity of the church is broken , when its pastors and governours cannot exert their authority ; then the enemy steps in , and sowes his tares , then false teachers arise and diffuse their poisonous doctrines . we have not only reason to fear this , but cause enough already to bewail and lament it ; for it is actually done . this , and other damnable errors came in with the late troubles , and they spread and grew up mightily under cromwell his usurpation , which made maresius utter these remarkable words , o deplorandam conditionem anglioe , quoe post reges exactos , ipsi christo regi regum mandat exilium , nec videtur majorem libertatem magno cruore redemptam anhelasse , quam ut licentiam consequeretur & faceret quidlibet audendi , quidlibet scribendi , quidlibet credendi . o the deplorable condition of england , which having driven out their kings , now constrains the king of kings to be banished , and it seems that they have panted after a liberty even at the expence of much blood , only to obtain a licence of hearing , writing , and believing what they please . i would not make this remark , if it was not necessary , if these errors were not dangerous and damnable ; if they did not strike at the root of our holy religion , and did not overturn all the hopes which the catholick church have been building for near these seventeen hundred years . the deity of jesus christ is not an idle speculation which one may be safely ignorant of , and which no body is obliged to know , believe , or profess , as an insolent unworthy author , in a late * blasphemous pamphlet is pleased to talk . no certainly , it is a truth of the highest importance , which shines in the scriptures with all clearness and evident splendor , and where every one that reads may see the express belief and acknowledgment of it required as absolutely necessary to salvation . wherefore let us take care to build our selves up in this faith ; and to do it this day is not improper ; nay , it is very proper ; for we cannot commemorate his birth with sufficient admiration and thankfulness , if we do not believe the dignity of his person ; our joy and gladness will fall low and vanish into nothing , if we be not perswaded , that the child which was this day born , and given unto us , was truly immanuel , or god with us . and what small hopes can we raise to our selves from the sacrament which is to be administred , if we be not assured , that , by it , is communicated and applied unto us the merits of one who is god as well as man , and so both able and willing to save to the uttermost such as come unto him . for evincing of this important , useful , and comfortable truth , i need not go beyond the text ; for there it is plainly and fully asserted . for , . you see that here the apostle declares jesus christ to have pre-existed , or to have had a being before he was man : for unless he had subsisted before , it could not have been said that he took upon himself the form of a servant ; and that in so doing , he made himself of no reputation ; for what is not in being , cannot assume to it self an existence , nor make choice of the manner and condition of its existence . . it is clear by what the apostle saith , that the state in which he pre-existed was preferable to , and more glorious , than that , in which he was made or found in the likeness of men ; otherwise it could not be true that he made himself of no reputation when he became man. by which expression also it appears , that the apostle evidently referrs to some pre-existent state ; for unless he debased himself , by submitting to be born , he cannot be said to debase himself by any after act ; for neither his birth nor first years were so glorious as his last , in which he appeared as a prophet at least , and a very eminent one too , full of power and authority . . we see clearly here his divinity and godhead , in that it is said expresly , he was , or subsisted in the form of god , and in that state thought it not robbery to be equal with god. by subsisting in the form of god , there must be understood , . a real participation of the divine nature and all its essential attributes , as wisdom , power , goodness , eternity , &c. for the form of a thing is its essence ; and to partake of the form of any thing is to have the essence of that thing . . this comprehends the majesty , glory , authority , splendor , and dignity which agrees to the infinite and incomprehensible nature of god , and all those acts , signs , and tokens by which the great god manifests himself to the heavenly inhabitants : for the form of a king is not the name or simple right to hold that name ; but it comprehends the marks , badges , and emblems of royal dignity , as the purple , the scepter and diadem , the throne and guards , and what else the laws of nations , or the particular custom of kingdoms make declarative of majesty and kingly power . this is the form of a king ; and he who doth not possess this , cannot be said to be in the form of a king. so the form of god , is the glory , dignity , majesty and greatness which is due to so high a name : and by ascribing to jesus christ the form of god , is declared , that he not only in himself did partake of the divine nature , but also that before his incarnation he appeared in the heavens , invested with all the glory and majesty proper and peculiar to god ; as creating the world , upholding and governing it , receiving worship and adoration from angels , and the like . i might confirm this by several other texts , but i shall only mention two . the first is , heb. i. . where it is said , that he is the brightness of god's glory , the express image of his person , and upholdeth all things by the word of his power . the other is , iohn . . where jesus christ maketh mention of a glory , which he had with the father before the foundation of the world. now , that we may know , that he held all this of right , and by vertue of his nature , and not otherwise , the apostle adds , that he thought it not robbery to be equal with god , that is , he did not reckon it usurpation , arrogancy , or presumption to hold an equality with god , and consequently he is truly god. for if jesus christ was not by nature god , if he was a mere creature , though never so excellent , it would be great robbery , and the highest presumption and usurpation for him to entertain the least thought of an equality with god : and it would be no less than blasphemy , for st. paul or any other to talk so of him . but seeing not only here , but every where throughout the scripture , we find such high speeches of christ , which exalt him above all creatures , even to an equality with god ; therefore it is an evident demonstration that he is god in the strictest propriety of speech : for it is contrary to the scope and tenour of the scripture to magnifie men , or angels , or any other creature above what they are in their own nature , whatever excellency god hath bestowed upon them : the scriptures teach to set all creatures , even the highest , at an infinite distance from god ; it representeth as idolatry , the exalting creatures to a partnership of the divinity , the conferring on them the names , titles , attributes , and worship which belong to god : it sheweth , that god will not give his glory unto another , and is jealous of others doing it , that he cannot endure the appearance of it : therefore , the doctrine and purpose of the scripture is thwarted and contradicted by those expressions we find concerning jesus christ , if they be not founded upon his nature , that is , if he be not god. consider , i pray you , that all the revelations which god hath made were design'd to reclaim the world from idolatry , one great instance of which was the deifying of men. if therefore jesus be not god , if he be only man ( as the socinians hold ) then there is ground to impeach this last and greatest revelation , as destroying the design of the former , at least of not being so wisely managed as to serve the common end of all : for in the other dispensations , the men whom god used as his instruments , were carefully represented to the people to be men of like passions and infirmities with themselves ; nay , their sins and failings are put upon record , that none might be ensnared to conceit them gods. but as to jesus , there are such representations of him , such speeches concerning him , as may perswade and incline both learned and unlearned to think him god , and every scruple removed which may obstruct such a belief . either therefore the design of the gospel is , that we should receive him as god , and consequently he is such , or it doth not sufficiently prevent the falling into this error ( if it be one ) but on the contrary layeth a snare for it , and tempteth to the belief of it , and so doth not suit with its own design , it is not adapted to its own end ; for it ensnareth to the committing of idolatry in the person of jesus , which is very absurd . to conclude this point , i would fain know of any who call this truth in question , what would satisfie them ? supposing jesus is god , what evidence would they have of it ? what proofs or demonstrations ? could reason ask more than plain and simple assertions , the ascribing to him the name , titles , attributes , and works peculiar to the true god , and finally , the enjoining all the worship of the outward and inward man , which is only due to him ; and therefore let us conclude , that jesus is god , blessed for ever . having thus fully evinced the deity of jesus , i proceed to speak of his humanity or incarnation , which is declared in the th . and th . verses . he whom we have declared to have been in the form of god , and to be equal with god , was pleased to become man , not by ceasing to be god , but by taking to himself the nature of man , a body and a soul as other men , with the common natural qualities and properties of both . he did not exchange the nature of god , for that of man ; but he assumed to the god-head the humane nature , and became strictly united with it , so that in the person of jesus christ there was an union of two natures , the divine and humane . in him dwelt the fullness of the god-head bodily , col. ii . . the word ( saith st. iohn ) was made flesh , and dwelt among us . in former times this same son of god assumed to himself a visible shape , by means of which he appeared to abraham and the prophets , which he also laid aside again , when he left off talking with them . but now he has taken the humane nature to him in reality and truth , and is become so personally united to it , that he is never more to lay it aside , but is to abide so for ever and ever . this is a stupendous and incomprehensible mystery , but the truth of it is as evident as scripture can make it . for as st. paul , in this place , doth evidently assert the deity and god-head of jesus , so he sets forth the reality of his humane nature . he took ( saith he ) the form of a servant , that is , the nature of man , and all that is essential to it . and lest any should imagine a difference betwixt him and others , he adds , he was made in the likeness of man , and found in fashion as a man , that is , he was in all things just as other men , except sin , which is an adventitious quality , and not essential to our natures . and because he would be as other men , and demonstrate the reality of his humane nature as others ; therefore he came not to the world by immediate creation as adam , but derived his being from others . he was conceived in the womb of a woman , and shut up in that dark and narrow cell , all the time which nature has prescribed to others . he was brought forth after the ordinary manner , and treated like the children of men , swadled in cloaths , laid in a cradle , and put to suckle at the breast . he did not grow up hastily , and ripen after an extraordinary manner , but arrived at the stature of a man , after the usual years of infancy , childhood , and youth . he was not nourished by miracles , nor was his body exempt from the frailties and sufferings of other mens : for he was no less than others subject to hunger and thirst , cold and heat , fainting and weariedness , and all the other things which nature or providence has made us liable to . as he espoused our nature , so he espoused it with all its weakness and infirmities , and with all the trouble which ordinarily attends it . nay , which is more , he not only submitted to all the unavoidable infirmities of our nature , but also to all the misery which attends the meanest condition of men , which the apostle points at by the form of a servant . the form of a servant implies somewhat more than the nature of man simply ; for every man is not a servant . jesus christ has carried his humane nature to heaven , but he is not there in the form of a servant , for he is exalted above all . when therefore st. paul saith , he took upon him the form of a servant , he remembers us of the low and contemptible condition in which he appeared . for he came not to the world in pomp and splendour , in the form of a king or some great person : nor did he aspire after a state of grandeur , power , and command over others , but chose to be born of mean and poor parents , who were totally divested of the glory which by their descent they might have pretended to . he was lodged with a carpenter , brought up in his house , learned his trade , and wrought with his own hands for his bread : and though it be lawful for men to endeavour to better their condition , if they take honest means ; yet he never made a fortune to himself ; the foxes had holes , and the fowls of the air nests , but the son of man had no place or possession of his own where to lay his head . when he entered upon the exercise of his ministery , his retinue was a dozen of poor fishermen , instead of splendid walls and schools , he taught in desarts , on the tops of mountains , and from the sides of small ships and boats. he was born under the law , and subject to it ; he wore the heavy yoke of moses , and religiously observed all his laws . he was also subject to the romans , and obliged to pay them tribute , though he owed them none . in a word , while he was in the world , his outward condition was base , ignoble , and contemptible ; and in that condition he was treated like a slave , forced to endure more hardship and misery than ever any slave was put to . he was mocked , beaten , and cruelly and unmercifully used ; he was loaded with contempt , injuries , reproach , and all the evils which men or devils could invent . and yet , like a good and faithful servant , he never declined his duty , nor shifted the commands which were laid upon him ; but humbled himself , and became obedient unto death , even the death of the cross . this is the last point of the text. but i cannot enter upon it now ; i must pass it till another time . the two points i have handled are sufficient for the present ; to add more would perhaps be too great a burthen to our weak minds . i have laid before you a mystery which was hid from the foundation of the world , but is now revealed by the gospel ; a mystery which the longest and most profound meditation can never exhaust : a mystery which may give to all eternity matter of admiration both to angels and men : a mystery which ( as our apostle saith ) to all that are perfect , sheweth both the wisdom and power of god. these divine attributes were never so admirably manifested . the power of god is clearly seen , and evidently set forth in the creation of the world ; the erecting such a vast fabrick out of nothing , the conconjoining its parts , so that they neither interfere nor breed confusion , and the adorning those various parts with an infinite variety of creatures to inhabit them , is a great instance of divine and almighty power . so is the production of man , the contrivance of his body , the faculties of his soul , and the union of two so different species , as matter and spirit into one composition . but yet it is more astonishing , and more incomprehensible to see the creature deified , the god-head embodied , and the humane and divine nature united together in one person . and as the power of god is hereby seen , so his wisdom in contriving this way , to confound satan , to destroy sin , to save mankind , to declare his own justice , and to keep up the authority of his righteous laws . lord , what admiration may this breed ! how ought the contemplation of this to transport us ! but admiration ought not to be the only effect of this contemplation ; it should also engender love : and indeed , if our hearts be not hard as an adamant , and as insensible as a stone , it will enflame them with ardent love to god , who hath so highly regarded us , as to dignifie us beyond the angels , and any creature in heaven or earth . he is infinitely above us , and standeth not in need of us , and yet he hath had a particular concernment for us , and hath honoured us beyond expression : and that too , when we were rebels , and apostates , and guilty of a thousand indignities done to the deity . if he had cast some pity upon us , or shewed some commiseration , after we had crouched and humbled our selves , and bewailed our sins with weeping and sorrowful hearts , it had not a little shewed his goodness , even in this case his mercy would have been abundantly declared . but what superabundant mercy was it , to seek us first , nay , to court and wooe us , when we hated him , and were running away from him , and that too , by no meaner person than his own son. god , who at sundry times , and in divers manners , spake in time past to the fathers , hath in these last days spoken unto us by his son , whom he hath appointed heir of all things , by whom also he made the worlds . lord , how little did man deserve this ! and what obligations doth this lay on man , to love , fear , and serve god! again , how should our hearts cleave to jesus christ ? what a strong and passionate affection should we have for him ? who , for us , and for our sakes , made himself of no reputation : who , to serve us , and procure our good , laid aside the glory which he had before the foundation of the world , and being in the form of god , and in a state in which he thought it not robbery to be equal to god , did yet take upon him the form of a servant . all this was his own proper deed , and the meer effect of his free love. you see all is ascribed to himself , and indeed there was no force to constrain him ; wherefore so great and so free love in him , requires the greatest measure of love from us . do you think what he has done nothing ? seems it little to you , to exchange the form of god for the form of a servant ? the glory of heaven for the miseries of earth ? is it nothing think you , for omnipotency to be confined to the weakness of a child ? for the lord of all things to toil like a slave , and to wander up and down as a beggar ? for him whom the angels worshipped , to be reproached , injured , and ill treated by men ? what stupendous humility was here ! what wonderful condescension was this ! especially when the profit did not redound to himself , but to others who little deserved it at his hands . has not jesus by this , shewed himself a kind and loving lord ? is not he that careful shepherd , who , to get the strayed sheep , left the ninety and nine who never went astray ? is it not time now to ask , what shall we render to the lord for all this love and kindness ? alas ! we cannot requite him , though we give our selves , and endure the greatest hardships for him , it is but a small and a sorry recompence . yet such is his goodness , that he will accept of any sincere returns of kindness from us . and we cannot make a better return to him than by preserving the dignity of our natures , which he hath now consecrated by this assumption of it unto the divine . indeed this layeth indispensible obligations on us , to sanctifie our selves , to put away all filthiness of the flesh and spirit , and to adorn our selves with all manner of holiness . to walk in sin , to give way to ungodliness and worldly lust , to pollute our selves with excess , uncleanness , and other vices , is , not only to debase our selves , but to dishonour christ. these sins are become now more sinful . to let the devil , the world , and the flesh reign in us , and as it were , incorporate with us , by the entire possession of our hearts , is to rob christ , and to give away what is his right : for though the son of god be only united personally to one , yet he has thereby purchased a right to all mankind . and will ye thus requite the lord , ye foolish people and unwise . finally , the incarnation of the son of god may afford great comfort to us , both against temptation to sin , and all the afflictions which in this life we are liable to . he who has taken our nature upon him , and by that means is become our kinsman and brother is the almighty and all-sufficient lord , who can help us in the time of our need . he knows , by becoming man , our weakness , and will pity our infirmities , and will not suffer us either to be tempted or afflicted above what we are able ; but with both will send a way whereby we may escape , that we may be able to bear it . if we do not surrender our selves to sin , it can now never prove our ruine ; if we do not yield basely , no temptation can prove over strong ; if we do not betray our selves into the hands of the devil , he cannot hurt us , for christ is stronger than he . ye who are afflicted consider , that jesus the eternal son of god , knows by his own experience what such a state is , and cannot but have a fellow-feeling with all that are in it , and therefore will not fail to afford suitable comfort and seasonable relief : and if he suffer any , who love him , to fall under the hand of their enemies and persecutors , let us not therefore conclude , that he has deserted them , it is only that they may have the greater conformity with himself , and be more capable of triumphing with him in the kingdom of his father . he may suffer his servants to die , but he will not let them perish ; for he has power to raise them up at the last day . now unto him who was in the form of god , and who for us made himself of no reputation , and took upon him the form of man , even to jesus christ the eternal son of god , with the father and holy ghost , be eternal praise and glory . amen . sermon iv. on phil. ii. . and being found in fashion as a man , he humbled himself , and became obedient unto death , even the death of the cross. when men reflect on their own souls , and seriously consider them , they are sensible that they stand in need of some better support and comfort , than these outward things of this world ; for the nature of these things are not adapted to the spiritual nature of man , and are not sufficient to procure quiet and satisfaction to the mind . in reference to man's inward peace , which is true happiness , haman's verdict holds certainly true of all that is in the world , all these things avail me nothing . but what the world cannot give , the scripture discovers and shews the way to ; therefore the psalmist saith , in the multitude of my thoughts within me , thy comforts only delight my soul ; that is , his soul neither had , nor could find true delight , but in that light and instruction , those divine consolations and promises wherewith his word abounded : and if the word of god was so useful , and of such advantage to the psalmist , it may be yet much more to us ; for its light is brighter , it shines more fully and clearly , abounds with greater discoveries , and reveals what was then kept hid . the divine oeconomy of the world and the redemption of mankind are now clearly revealed , from which only we have clear instructions about our nature and happiness . it is the contemplation and belief of these , which only can ease the conscience , and pull out the sting of sin ; it is this , which can only disburden the heart of cares and fears , ballance the soul , and keep it equal , and strengthen it to endure the toil , labour and trouble of life , without fainting and wearying . in a word , who would have at present , peace of mind , and the comfort of a good hope against the other world , should enlarge his knowledge of these things , and confirm his faith in them . for this end , i am resolved to entertain you at present , both with a discourse of what is so very profitable and necessary , and also with sensible signs and tokens of it , which alas ! now adays we have seldom occasion to receive . and i pray god , upon whom the success of all things depends , to grant us his blessing , that the present ministry of his word and sacraments may prove effectual for our present peace and future salvation . as the text is suitable to the design and occasion of our present meeting ; so that it may be handled more profitably , i shall first shew you the person of whom the text speaks , with the character which is here given him . secondly , i shall consider what is here said of him , that is , his actions and sufferings . thirdly , i shall endeavour to set before you the end and reason which moved him , and the good which we may draw from the consideration of what he is here said to have done . as to the first , it is evident , from the th . and th . verses , that the person here spoken of , is none other than jesus christ : it is of him , that it is here said , he was found in fashion as a man , that is , he was truly and really a man , by all the evidence , proofs , and demonstrations that others appear to be men ; having a soul and body , of the same nature , qualities , properties , and passions with others , liable to the same things , and standing in need of the same support : and in a word , like to others in all things , except sin ; so that he may be justly and in strict propriety of speech , stiled the man christ iesus , and well deserves that epithet , which is often given him in scripture , viz. the son of man. as also his actions and sufferings are to be considered as the actions and sufferings of a man. we must not ( with the ancient hereticks ) deny the humanity of jesus , or fancy that all his actions and sufferings were only in appearance , and no wise real : for he did partake of the humane nature as much as any of us , and was of the like innocent passions and infirmities with our selves . but then again , least we think meanly of this man christ jesus , least we reckon no more of him than of other ordinary men , we must remember all his character , and consider , that he who was at this time found in the fashion as a man , was formerly in the form of god , and thought it not robbery to be equal with god. this son of man was also the son of god , the god-head dwelt in him , and both the divine and humane nature were personally united in him , and that too after such an intimate manner as we see soul and body for composing the person of a man. therefore as in respect of his god-head he is called the eternal son of god , the only begotten of god the father , over all god blessed for ever . and as in respect of his man-hood or humane nature , he is called the son of man , the son of david , the seed of abraham , and the seed of the woman : so because of the intimate union and conjunction of these two natures into the one person of jesus christ , he is said to be god manifested in the flesh , the word made flesh . when the fulness of time was come ( saith our apostle ) god sent forth his son made of a woman ; made under the law. hence also it is , that the attributes and works , peculiar to the one true god , are ascribed to jesus ; thus he is said to have created the world , to uphold all things by the word of his power , to know the secret thoughts , &c. and what was done by him is attributed to god , tho' it was only proper to the humane nature . thus act. xx. . st. paul saith , god purchased the church with his own blood . upon this account all the prophecies , which went before , pointed at both his divinity and humanity . as for instance , the very first , calling him the seed of the woman , shews his humane nature , and his divinity is declared by the other clause , which saith , that he should bruise the serpents head . behold , ( saith isaiah ) a virgin shall conceive , and bear a son : that is , a man : but it being added , and shall call his name immanuel , which signifies god with us , this imports , that he was also to be god. so his humane nature is set forth in these words , unto us a child is born , unto us a son is given : but his god-head no less by what follows , viz. his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace . for this cause also the divine oeconomy towards him , after his appearance in the world , was so ordered as to attest both his humanity and divinity . he was conceived in the womb of the virgin , but by the power of the holy ghost , that this holy one which was born might be called the son of god. after his birth he was swadled and laid in a manger , to hold forth the quality of a man : but at the same time angels were sent from heaven to declare his birth , who sung divine hymns for it , that thereby might be represented his quality as god. in his baptism , like a man , he is dipt into water by iohn the baptist : but to bear witness of his divinity , the heavens open , and a voice crieth , this is my beloved son. when he is in the desart as a man , he suffers hunger and thirst , but as a god the angels minister unto him . and as his death shewed him to be man , so the darkening of the sun , the rending of the veil , the trembling of the earth , the opening of the graves , the rising of the dead , and his bestowing paradise upon the thief who died with him , were signs that he was god. moreover , the truth of his divine and human nature is declared and set forth by most of his actions , especially his miracles ; as the blessing the five loaves and two fishes , and by that making them to multiply to the feeding of five thousand . the bidding the sick take up his bed and walk ; the weeping over lazarus's grave , and yet raising him after he had been four days in it ; the sleeping in a tempest and storm , and the making it calm when he was awakened . by these , and many other instances , it is evident , that the person our text speaks of , jesus christ , is both god and man , that in him both the god-head and humane nature were personally united . which ( as st. paul saith ) is without controversy a great mystery , tim. iii. that is , a wonderful and an ineffable thing , which passeth the understanding of man either to explain , or fully to comprehend . we shall never be able to comprehend this fully till we come to the other world , where all mysteries will end in clear visions , and where we shall not see as it were through a glass darkly , as at present . but yet , if at present we take a view of this mystery , with a reference to the end to which it was adapted , we shall discover convincing instances of the admirable and unsearchable wisdom of god. the design was to save lost mankind by the means of a mediator , who was to make an atonement for their sins , and so to make up the breach betwixt god and man , as that man might be saved , and yet neither the honour , justice , or authority of god or his laws impaired , so that it might be thought there was any force or necessity upon god to be reconciled to man , as the kings of the earth are obliged to make peace with their rebellious subjects . it were a little too bold to say , that god had no other way to compass the salvation of men : but sure this way is admirably contrived , both for the glory of god and the good of mankind : man could not desire or devise a better , a more equal , a more easie method ; and it is every way honourable for god ; it is made effectual for man ; and not only the mercy and goodness of god do hereby abundantly appear , but also his wisdom , power , and justice ; and all those attributes which may excite fear and reverence , or procure love , or oblige to obedience . who so proper to ransom mankind , as one of the race , who did participate of the humane nature , and who was descended from the same parents ? who but man could bear the punishment inflicted by the law , or make that satisfaction which the honour and justice of god required ? angels could not ; for their spiritual nature makes them incapable . and what man could have made an atonement for the rest ? seeing every man was guilty in the sight of god. what man was sufficient for , or worthy of the office of mediator ? suppose one had all the advantages and excellencies which nature could bestow , and free of sin too , which must necessarily be supposed in this case ; yet it would have been too much presumption , even for such an one , to take upon him to mediate betwixt god and his rebellious creatures . mediators and arbitrators ought to be either superiour to both parties , or at least equal to the offended party , and independent in some manner from it , for without this qualification they have not sufficient authority , nor a powerful enough influence to oblige the parties to agree and accept of peace ▪ and this requisite qualification excluded , not only all men , but angels and all creatures from being mediator and umpire betwixt god and man. as therefore it behoved our mediator and saviour to be man , that he might do and suffer what was proper and incumbent , and have the interest , good will , and concernment necessary to such a person ; so it behoved him to be god , that he might be worthy of so high and honourable a function , and to the end his mediation might be meritorious and effectual . and as it behoved our mediator and peace-maker to be thus and thus qualified , so the wisdom and goodness of god has provided us of one with these qualifications , and so contrived it , that he , who thought it not robbery to be equal with god , should be made into the likeness of men. for this end , the eternal son of god became man , who is this jesus the text speaks of , by whose name we are all called . o! the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his iudgments , and his ways past finding out ! rom. ii . . the socinians , who reject this mystery , and deny the divinity of our saviour , and the union of the divine and humane nature in the person of our lord jesus christ , which i have made most evident from scripture , now , and at the last occasion , they make the oeconomy of the gospel to signifie little or nothing , either for the glory of god , or the comfort of man : and as they give god the lye , who has attested the truth of this so clearly and fully , so they rob him of the praise which is due to the greatest manifestation of his goodness , and to the most wonderful contrivance of his wisdom . from which , and such damnable heresies good lord deliver us . having considered who the person is , of whom our text speaks , and what is his character , it follows next , according to the method proposed , that we take into consideration what he did and suffered , which is here represented in these words ; he humbled himself and became obedient unto death , even the death of the cross. from which words we may first observe , that all which happened to jesus christ in this mysterious oeconomy , was his own choice . his sufferings as well as actions are the pure effect of his own will ; there was no force or necessity upon him to oblige his obedience and subjection to these things . we must not think it was with jesus christ as with other men. the birth and quality , the state and condition , the death and exit of other men fall not under their own cognizance , nor is the same any part of their choice : but all is unknown to them , and imposed upon them by nature or providence , or those to whom nature and providence have subjected them : and the greatest praise due to any man , is that he can bear his state and circumstances thus imposed , patiently and chearfully , though he neither would have desired them , nor yet made choice of them , if it had been in his own power . but as to jesus christ , all was his free choice , his voluntary act and proper deed : the meanness of his birth , the contemptibleness of his state , the troubles of his life , and the shame and bitterness of his death , were all known before-hand to him , and set before him , and he freely and willingly submitted himself to them ; and therefore , there is more merit and praise due to him than can be to any from meer patience or passive obedience . therefore , doth my father love me ( saith christ ) because i lay down my life , that i might take it again . no man taketh it from me , but i lay it down of my self ; i have power to lay it down , and i have power to take it again . and again , he said to pilate , thou couldst have no power at all against me except it were given thee from above . secondly , it is to be considered , that the humiliation of jesus christ in this verse referrs to some other thing than that which is made mention of in the former . when before it is said ; he made himself of no reputation , that referrs to his pre-existent state , and god-head , and thereby is set forth his debasement by his incarnation : for by becoming man , his god-head was put under the veil of flesh , and the majesty and glory which belonged to him were for so long time eclipsed ; which was certainly a stupendous debasement , and an astonishing and most wonderful instance of his love to those for whom he was thus debased . but the humiliation in the text , is posterior to the incarnation , and referrs to what he did after he was become man ; therefore , it is said , being found in fashion as a man , he humbled himself . what is meant by humbling himself is explained by what follows , viz. that he became obedient unto death , that is , he entirely subjected himself to the will of god ; and all the methods of his counsel , and all the contrivances of his wisdom for manifesting his mercy and good will to mankind , and for effectuating their redemption and salvation , to which he was not otherwise obliged than by his own voluntary undertaking . jesus christ , by his divine nature , being equal to god , was therefore free , independent , and subject to none : and though , as a man , he owed obedience , yet being altogether free from sin , he was not liable to the curse of the law , nor obnoxious to those evils , troubles , and calamities which for sin are inflicted on other men . therefore , it was a great act of humility in him to submit to those things , who might have pleaded an exemption from them . it was great humility in him to put himself into a state of subjection and obedience , who by nature was subject to none , but as god himself , supream lord over all in heaven and earth . what humility would it be in a free-born prince , one whose birth gave him right to a scepter , crown , and sovereign command , and whose state and circumstances put him in a condition of keeping the same against all rebellion , encroachment , and usurpation ; i say , what humility would it be in such a person , for the good of his subjects to divest himself of majesty , to lay aside the pretensions to royalty and sovereignty , and to put himself in the state of a subject , in which he should be obliged to obey the laws and orders which he had right to give , and which were in force only by virtue of his own authority ! how would men stand amazed at this ? and yet such , and greater humility has christ shewed for us men ; for while he was heir of all things , he made himself empty and poor for us . when he had a sovereign authority over all in heaven and earth , he became subject and obedient both to the laws of god and men . and it was for this very end that he became man ; therefore it is said of him , psal. . mine ears hast thou opened or bored , alluding to that custom of boring the ears of those who resolved to be servants for ever . which st. paul ( in the epistle to the hebrews , chap. x. . to render the thing clearer ) hath expressed thus ; a body hast thou prepared for me : and in both it is added , lo i come , in the volume of thy book it is written of me , to do thy will , o god , i take delight . and as obedience was the end why he became man , so from his birth he payed a ready , sincere , and punctual obedience to the laws of nature , the decrees of god , the acts of his providence , and the statutes of men. in his infancy , he was subject to his parents ; when he was grown up , he was obedient both to the roman governours and jewish magistrates ; he observed all the law of moses ; and was both , in civil and religious matters , the greatest example of a chearful and universal obedience , which ever the world saw . he did all things without murmuring , without reluctancy ; he never disputed the reasonableness of the divine commands , or the justice of his providence : but knowing , that god has an absolute authority over men , and that he can command nothing that is not just ; therefore having put himself in the condition of other men , that is , in a state of subjection to god , he obeyed his absolute authority without reserve : nay , rather than give scandal or occasion to any to refuse obedience , he would render it , when it was not due , and where it could not be ( without rigour ) exacted ; nay , when he could easily have avoided it . thus he would be baptized of iohn the baptist , for fulfilling of all righteousness , though iohn refused it , and that there was no need of it for him . therefore also , after he had convinced peter , that he ought not to have payed tribute ; notwithstanding ( said he to him ) lest we offend , go thou to the sea , and cast an hook , and take up the fish that first cometh up ; and when thou hast opened its mouth , thou shalt find a piece of money , that take , and give unto them for me and thee , matth. xvii . . it was his meat and drink to do the will of god : nor did he take pleasure therein , only when it was easie and about pleasant matters , but also when the commands were severe , heavy , troublesome , such as nature struggled with , and was averse to . when his soul was exceeding sorrowful even unto death , upon the sad apprehensions of his sufferings , he went and prayed , o my father , if it be possible let this cup pass from me ; nevertheless not as i will , but as thou wilt . and again , o my father , if this cup may not pass away from me , unless i drink it , thy will be done . sometimes free and independent princes have subjected themselves to others ; but then it was for some noble employment , and general command under them , whereby they had a prospect of getting to themselves glory , praise , and renown in the earth . but behold , jesus submitted himself to the condition of the meanest servant , to misery , pain , shame , reproach , disgrace , and all the evil , vile , and unjust usage which the most barbarous and most wicked could invent , and which an ingenuous and noble soul would abhorr . he yielded himself to be a man of sorrows and acquainted with grief ; to be smitten of god , and afflicted by men ; to be despised , set at nought , oppressed and killed : and yet he never opened his mouth ; he was brought as a lamb to the slaughter ; and as a sheep before his shearers is dumb , so he opened not his mouth . he was obedient to the death : and that we may the more admire this obedience of his , the kind of death to which he submitted is set before us , even the death of the cross. this was a death well known in those times , in which the apostle lived , and wrote this epistle . and it was known to be the very worst kind of death that the laws of men could inflict on the greatest malefactors . it was a painful death , and the more painful , because it was lingering : it was so vile and shameful , that by the laws , none could be put to it , except slaves , not a free man , or any of honest birth , whatever might be their crime . this was the death to which jesus surrendered himself , and he yielded to this death , not only when there was no mitigation of the usual pain , shame , and bitterness , but also when extraordinary pain , shame , torment , and agony were superadded . let any take a view of our lord his death and passion , what went before , and what accompanied his cross ; what treachery and ingratitude he met with ; with what malice and cruelty he was pursued ; what base calumnies he was loaded with ; what horrid crimes of blasphemy , sedition , and conspiracy against church and state , were falsly charged upon him ; how he was deserted by his friends , mocked by his enemies , and despitefully used by every body , it will be found that never any sorrow was like unto his sorrow , nor any cross so grievous as his . he sustained the wrath of god , the weight of sin , the malice of devils , and the spite of men. his death was both base and bitter , sad and shameful beyond all expression : but withal it was voluntary . which leads me to the last thing proposed . which was to shew the end and reason why jesus , who was the son of god , thus abased and humbled himself , and became obedient unto death , even the death of the cross. in prosecution of this it cannot be expected , that either i can mention all , or insist at large on any ; for the time allowed will not suffice for such a task . i shall propose briefly some few , which may satisfie , and leave the prosecution of them to your private meditations . in general then all this was done , for setting forth the glory of god , and for effectuating the redemption of mankind ; therefore it is called the mystery of redemption ; and the gospel which declareth it , is called the word of salvation : and for this cause that admirable person ( of whom we have been speaking ) is called our saviour and redeemer . behold ( said the angel to the shepherds ) i bring to you tidings of great joy , which shall be to all people : unto you is born this day , in the city of david , a saviour , who is christ the lord , luke ii . but to be more particular . this was done , to declare and demonstrate the infinite love and mercy of god , who rather than that mankind should perish , would suffer his own son , and his only son to be thus abased and humbled . god so loved the world , that he gave his only begotten son unto it , that the world through him might not perish , but that those who believe might have eternal life . john iii. . and rom. v. . it is said , that god commendeth his love towards us in that while we were yet sinners christ died for us . mankind is but one part of the creation : and though he make a considerable figure in this lower world , yet if we knew all the other parts of the creation and their inhabitants , perhaps we should find him contemptible and inconsiderable ; he is certainly inferiour to the angels ; what a demonstration therefore is it of the mercy of god to his creatures that he would not suffer such inconsiderable ones to perish ? but to prevent their eternal ruin was pleased to give his son to do and suffer so many things for us . and how doth it heighten his love to us the sons of men , that he has shewed more kindness to us than to the angels , who by nature are so much better than we ! he passed by the angels , and has had pity on us ; he has left them to perish in their apostacy and disobedience , but has sent his son to save us . secondly , hereby god hath declared his justice , his uncontroulable authority , the vigour of his laws , and the certainty of his threatnings . by this it appears , that god is just , and will not clear the guilty ; that he will not suffer his authority to be contemned , nor his laws to be broken ; and that what he peremptorily threatens to the breakers of them shall come to pass . heaven and earth may pass away , but one jot or title of the law shall not fall ; and rather than the transgression of it escape unpunished , he will make his own son an example . like that king , who having threatned the loss of both eyes to such as should be guilty of adultery : and his son having committed that crime , he , ( to keep his royal word , to maintain the vigour of his laws , and to strike terrour into his subjects , but withal to shew some mercy to his son ) pulled out one of his son's eyes , and gave another of his own . god would not remit the punishment of sin , but to save sinners he laid the weight of the punishment on his own son. thirdly , hereby is declared the heinous nature of sin , how odious it is in the sight of god , how impossible it is to be reconciled to him , or to expect his favour , unless it be expiated . let fools now make a mock of sin if they dare . let men consider what the son of god hath done and suffered to take away the sins of the world ; let them call to mind what obedience , what agony , what shame and pain the holy and innocent jesus hath been put to ; what it hath cost him to take away the guilt of it , and to free men from the punishment of it : and when they have seriously considered all this , let them say ( if they can ) whether sin be to be sported with , whether it may be safely cherished and indulged . fourthly , this setteth forth the dignity of the humane nature . how highly is that to be esteemed , which god has thought worthy of so strict an alliance with himself , and to save which , the eternal son of god , the second person of the blessed trinity , he who thought it not robbery to be equal with god , even he was pleased to make himself of no reputation , to take upon him the form of a servant , to humble himself , and to become obedient unto death . this is immortal honour unto mankind , which the devils envy , and which the highest angels admire , and therefore it is said that even they desire to look into it . this is the glory of man , and that which sets him farthest above all his fellow creatures in this world : the bodies of other animals are not much inferiour to ours , for they are all of almost the same nature , composition , and curious contrivance ; and whatever be the inward principle of their life and actions , whatever it be that guides them , their actions are more regular than ours , and certainly the effects of greater reason , knowledge and wisdom , than what we can by speculation , study , or experience arrive at . but neither cherubim nor seraphim , nor any of the celestial order of intelligent beings can boast a privilege above , or even equal to what man hath by the incarnation of the son of god , and what followed upon it . he took not on him the nature of angels , but the seed of abraham . god has espoused our nature , and thereby made us more honourable than other creatures ; and as we have by this the highest honour , so all the happiness that can be desired : for what greater happiness ! what can we desire more , than what the love and friendship and favour of god can bestow ? fifthly , as this shews the dignity of the humane nature , so wherein the perfection of it consists ; even in a perfect obedience unto god , such as we shewed that jesus christ did pay unto him . adam ruined the humane nature by his disobedience , jesus christ has repaired it by being entirely obedient even unto death , and no man can arrive at perfection , but by the imitation of jesus in a perfect subjection to the will of god. to make provision for the flesh to fulfil the lusts thereof , is never to aim higher than beasts and inferiour animals ; to walk by sense , will stifle our reason ; to follow the imaginations and devices of our own hearts , or only what our own reason suggests , we shall never surmount a natural imperfect state , nor have any other perfection than what cometh from our selves : but if we give our selves up to the conduct of god , if we will follow his will and providence , and never dispute or cavil at his pleasure , we shall far out-grow our natural state , our minds shall receive the light of divine illumination , our spirits shall be fortified by the almighty spirit of god , and we shall at last become partakers of the divine nature , which is as high as any can aspire . sixthly , i will only give one instance more , which is that the incarnation of jesus christ , his obedience and sufferings , were appointed to the end that he might merit the glory , honour , and sovereign power which god had design'd for him before the foundation of the world. wherefore ( as it follows our text ) god hath highly exalted him , and given him a name which is above every name , that at the name of iesus every knee should bow , of things in heaven , and things in earth , and things under the earth ; and that every tongue should confess that iesus christ is lord to the glory of god the father . and for this cause , let us not with some rebellious spirits , quarrel at this divine oeconomy ; let us not dispute the reasonableness of his eternal purposes , nor abdicate him to whom god has given sovereign power ; let us not speak against his person , merits , or the acts of his supreme authority : but as interest and duty oblige us , let us be subject unto him , let us love , fear , worship and obey him . this is the way to work out your salvation , and if you follow this method , god will work in you to will and to do of his good pleasure . now our lord iesus christ himself , and god even our father , which hath loved us and hath given us everlasting consolation and good hope , through grace , comfort your hearts , and stablish you in every good word and work. amen . sermon v. preach'd at edinburgh on good-friday , march . . luke xxiii . , , , , . and there followed him a great company of people , and of women , which also bewailed and lamented him . but iesus turning unto them said , daughters of ierusalem weep not for me , but weep for your selves and for your children . for behold the days are coming , in the which they shall say , blessed are the barren , and the wombs which never bare , and the paps which never gave suck . then shall they begin to say to the mountains , fall on us , and to the hills , cover us . for if they do these things in a green tree , what shall be done in the dry ? there is in many too great an inclination after such shews and sights , and such kind of conversation , as may divert . them with mirth and laughter : whereas the contemplation of that which doth affect the heart with grief and sadness is more profitable . for ( saith the wise man ) it is better to go to the house of mourning , than to the house of feasting . sorrow is better than laughter ; for by the sadness of the countenance , the heart is made better . and from hence he observes , that the heart of the wise is in the house of mourning , but the heart of fools is in the house of mirth . the spirit of fools is light and frothy , and only fond of airy things ; whence it is that they are in love with the house of feasting , where ordinarily there is more noise than good sence , more of foolish jesting and ridiculous mirth , than of solid instruction : but the wise preferr the house of mourning ; because it adds to their wisdom , rendring them serious , and giving them a right sense both of themselves and other things . now to make us thus wise , the reasonable custom of the ancient church appointed this season to be a time of mourning and sorrowing , and the practice of the catholick church at present proposeth to our consideration this day , that which may , and will ( if any thing can ) affect our hearts , and move the passions of sorrow and grief : for that soul must certainly be stupid and senseless , and incapable of grief , who doth not shew it upon the representation of the cross of christ , his sad death and sufferings , of which this day is the anniversary . it is indeed , long since this was done , but yet it is never to be forgotten . the death and sufferings of jesus should carefully be kept in memory ; for tho' these things happen'd many ages ago , yet we shall find that we our selves were accessory to them ; and therefore if not upon jesus's account , yet at least upon our own we ought to lament and bewail his death and passion , that the shedding of innocent blood may be remitted , and not charged upon us . some can look upon the calamities and disasters of others , and never be concern'd ; they are only mov'd , when trouble and misery draw near themselves . now even persons of this temper may see it their interest to mourn on this occasion ; for sad and heavy judgments are ready to fall down upon those who are guilty of the blood of jesus , and who do not repent of it . so that if there be any who have such hard hearts , that they cannot be affected with the cross and sufferings of jesus christ , if his shame , and sorrow , and pangs will not pierce them , yet sure they must not only be hard but lifeless , without all sense and feeling , if they be proof against their own doom , and unmov'd at the sight of their own calamities : who will not commiserate the sufferings of the holy and innocent jesus , may yet take compassion on themselves ; if we will not shed tears for his sake ; let us do it for our own , as he advis'd the women who follow'd him to the place of his crucifixion . daughters of ierusalem , weep not for me , but weep for your selves and for your children . the cross of christ has too large dimensions to be commensurated all at once ; his sufferings were so many and so great , that we cannot take them up at one view , nor is it possible to discourse in one hour the history of our lord's passion : wherefore i have fix'd on one particular passage for our present meditation , which hath this advantage , that it contains instructions how to moderate our grief and passions on this occasion . for the more profitable handling of this passage , and to make it work the better upon our affections , these particulars are to be observ'd . first , the womens behaviour , and the reason or occasion of it . secondly , our lord's check to their grief upon his account . and thirdly , his requiring it , and making it necessary for themselves and for their children . as to the first : it is said of the women , that they bewailed and lamented him . and it doth not appear that any other did so : or if any besides them were affected with grief , they either conceal'd it , or made no such publick and remarkable expressions of it . the city was full of people at this time , because of the approaching feast , and ( as is usual on such occasions ) a very great multitude followed our saviour to the place of execution ; some out of curiosity , merely to see what was done , others to glutt and satisfie their malice and revenge : but only these women went out of compassion . his disciples had forsaken him ; nicodemus , and other persons of quality , who believed in jesus , absconded themselves at this time , they dissembled their sentiments , and would not appear for him , being over-aw'd by the fear of the priests and scribes , and the giddy furious multitude who were now gathered into tumultuary mobbs , demanding him to be crucified ; and who , in this their rage , were ready to fall upon any that seemed to oppose it , as enemies to the publick good of the nation . none offer'd to plead for him , nor did there remain any to commiserate him save these women in the text ; who , by their weeping and lamentation did remonstrate against the madness of the people , and the injustice of the scribes , pharisees , and priests . none of the circumstances of either our lord's birth or death are accidental , but were , ordained before-hand by the infinite wisdom of god , to give us either comfort or instruction : so this constancy and generous publick concernment of the women must not pass unobserved . for as the revealing of his birth to the wise men in the east , was a comfort to the gentile world , and a sign that they were to be called to a share of that salvation which he brought with him ; so god ordered the behaviour of these women for a comfort to all their sex ; god gave them this tender love to his son , which prompted them to wait upon him , even to the last minutes of his life , when he was deserted by all the rest of the world , to bewail his sufferings when men were mocking and scoffing him ; and finally , to seek him early the third day at his grave , that they might do him honour there : they were made compassionate witnesses of his death , and the first messengers of his joyful resurrection , to assure the faith of women , and to confirm their hope of salvation by christ , tho' it was by woman that sin entered amongst men. the devils who were the authors of sin are reprobated , and are never to find mercy : but women have found grace in the sight of god : and tho' adam was not deceived , but the woman being deceived was in the transgression , notwithstanding she shall be saved ( by him that was born and died ) if they continue in faith , and charity and holiness with sobriety , tim. ii . , . again , this passage informs us of the wise providence of god , who never leaves himself without a witness amongst men : but always , even in the times of greatest defection , either from truth or holiness ; in the midst of the greatest corruption of doctrine , and greatest wickedness of manners , he preserves a remnant pure from the publick contagion , and also moves some , more or less , to reprove such general apostacy from the principles or the practice of religion , either directly by open and plain rebukes , or indirectly by their own manifest stedfastness . at this time the rulers , priests , and people were combined in a conspiracy against the lord , and against his anointed ; they were all of them persecuting him to death , as an enemy to god , church , and state , and the common interest of the nation . so bent was the multitude upon this wickedness , that to shew their inclinations , and to press the roman governours to it , they gathered themselves together tumultuously , and not only officiously consented to his death , but sought it as a favour to themselves and the nation . such was the malice and prejudice against christ , that like a torrent it carried all away with it , some few only excepted ( and they were but very few ) who kept their integrity , and detested this villany . but the few , who did so lurked in private , and as they did not concur , so neither did they oppose the multitude nor their wicked designs . but behold , while courage and integrity failed amongst men , some few women appear , abhorr the villainy , and by publick bewailing and lamenting testifie against it . fear might have detained them , if they had considered their own weakness , and the madness of the multitude at this time ; they might have apprehended that their tears would have provoked the multitude to trample them under foot : but love knows no difficulties ; nor did these women consider the difficulties they run , by paying their just respects to their hated and persecuted but very innocent lord. and from the example of those good women , let us learn how to behave our selves in times of danger and difficulty ; let them teach and encourage us to a stedfastness in the truth , and to a constant adherence to that which is just and right , tho' all the world about us take a contrary course , and that error and iniquity have the common vogue . politicians will tell you , that dum furor est in cursu cedendum est furori , that it is wisdom to yield to the evils which are not in our power to remedy ; that it is safer to comply with peoples inclinations when violent , tho' unjust and unreasonable , than to resist them ; for by opposing them we provoke their fury , and hazard our own ruin , whereas by complying we leave our selves in a capacity of rectifying things at another occasion . and so by these , and the like maxims , men are taught to turn with every tide , to serve different and contrary interests , notwithstanding of particular ties and obligations , and to give way to the greatest injustice for pleasing men , and diverting the wrath and fury of a prevailing party . but these maxims are calculated with a respect to mens temporal interest , rather than for keeping a good conscience ; for they who would do that and please god , must resolve never to turn their back upon that which is right , or to consent to that which is evil. indeed every one has not a call to resist a wicked course , or to punish the authors and promoters of it ; nor is it in the power of private or particular persons to do it : but it is in every man's power to withdraw his consent and refuse his concurrence . tho' we cannot hinder others , yet we ought to keep our own hands clean ; and as prudence directs us , according to the nature and importance of the thing , we should own that which we are perswaded is right and good ; which if we cannot favour otherwise , we should at least ( with the women here ) bewail and lament the loss , and miscarriage , and the wickedness of men which occasions it to be so ; though by this we incurr a popular odium , and run other inconveniencies . plutarch tells of a certain woman , that being questioned how she could attempt a thing prohibited by the tyrant under whom she lived , and which would highly incense him ? she answered resolutely , it pleaseth the gods , with whom i intend to live longer than with the tyrant . if our design be to live with god for ever ; if eternal life or his favour be our expectation , we should search out his good , perfect , and acceptable will , and cleave to that , whatever the world think of it . and if the fear of men begin to prevail , we should consider how much wiser it is to fear god. i say unto you , my friends , be not afraid of them which kill the body , and after that have no more that they can do . but i will forewarn you whom you shall fear ; fear him who after he hath killed , hath power to cast into hell ; yea , i say unto you , fear him . luke xii . , &c. but to return to the women who are said to bewail and lament christ as they followed him . the words in the original import the greatest measure of grief and sadness , and are never used but when the very height of it is expressed : the consternation of sinners at the day of judgment , their sad apprehensions of the terror of that day , and the melancholy effects it worketh in them , are set forth by the same words , matth. xxiv . and rev. i. . so that it seems , the sorrow of these was not small , nor the expressions of it mean ; their hearts were swelled up with grief ; their souls were inwardly pierced with excessive sorrow , which abundantly appeared by all the ways by which people use to express their sorrowful thoughts , and sad apprehensions ; smiting their breasts and rending their garments , which the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth ; howling and mourning with the voice , which is the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now , it will be worth the while , and very proper for the day , to consider what it was that moved them to all this . indeed , the hearts of women by nature are soft and tender , and their passions are sooner , and more easily moved than those of men : but if we view the object of their grief , we will not think it strange , that these women did thus bewail and lament ; it will be much more strange , if we can restrain our passions , and refrain from weeping at the account of it : and yet all know , that the sight of a thing toucheth more sensibly than the hearing of it doth . these women had seen all which our lord had hitherto suffered at the hands of wicked and sinful men , and had lively apprehensions of what he was yet to suffer ; for the death he was going to , was known and ordinary , but known only to be a vile , shameful , and most painful death , as upon other accounts , so upon this , that it was not a speedy but a lingering death . if they themselves were not witnesses , yet they well enough understood , how he was seiz'd in the garden as a thief , when he was most serious in devotion and prayer , and dragged from thence to the high-priest's palace , which ought to have been a refuge to innocence , and a safeguard against indiscretions and an unmerciful threatment : but alas ! even there they saw him unjustly used , and most indiscreetly handled ; falsely accused , illegally convicted of blasphemy and other crimes , and all the rules of discretion , civility , and good manners broken in treating him . he was spit upon and buffetted , blindfolded and smitten on the cheek , with a , prophesie who it was that smote thee ? by the break of day he was hurried away to pilate , from him to herod , and back again to pilate , every one making their sport of him . after some mock-formalities of law and justice , these women saw him delivered to the roman soldiers , ( a sort of men who took pleasure in blood and cruelty ) and then they beheld him dressed like a fool , with a crown of thorns , a purple robe , and a reed instead of a scepter , because he was said to be the king of the iews . they saw him strip'd of these ornaments of mocked majesty , and unmercifully whipt and scourged by the same soldiers , with cords , till furrows were made in his back , and the blood ran down his innocent body : and when all this would not satisfie the malice of his enemies , they saw him given in exchange for a villain and notorious robber , and against all law and reason , meerly upon the importunity of an unreasonable multitude , condemned to a violent and cruel death ; and contrary to all equity , denied any respite or breathing time , but instantly forced away to the place of execution , and made to bear that cross on which he was to hang and pine away his life in pain and torment . represent all this to your selves , and consider if it be not sad and doleful ; who would not shed tears at such a sight ? may not this force tears either from man or woman ? suppose jesus had been as bad and criminal as his enemies would have made him , yet such cruel and unmerciful usage called for compassion . quod non homini , detur humanitati . even when it is necessary to satisfie the law , and to execute justice , pity should be shewn to the offender . but if pity and compassion be due to calamity and misery , even when there is guilt to deserve it , what should be shewn when there is no guilt at all ? if it should touch our hearts to see any of our fellow-creatures suffer , though it be no more than the just punishment of their sins , how should we be affected ? how should our passions be stirred , when unspotted innocence and vertue suffer ? these good women knew , that jesus had no crime , they saw his very enemies could not fix any upon him , and that they were baffled when they undertook to prove any against him . nay , he was not only innocent , but also perfectly righteous ; he not only was guilty of no ill , but also he was one who went up and down doing good , and had done many great , and good , and wonderful works . the malice of his enemies was not occasioned by any fault of his , but only by the truth , and purity , and powerfulness of his doctrine , and by the holiness and integrity of his life , both which reproved their errors , their false teaching , their hypocrisie , and their covetousness . add to all this , his quality , which was the greatest in the world : for tho' these women were not yet instructed fully about his eternal generation , nor yet perhaps believed him to be the true son of god , equal with the father , ( as the catholick church doth teach , and hath always taught , and which must be believed , if the scriptures be true and genuine ) yet they believed him a prophet , and knew him to be a good man , mighty in word and deed ; they were perswaded that he was the messiah , and trusted that it was he who should have redeemed israel . judge , i pray you then , what cause of grief was here ? the greatest dignity trampled upon and affronted ! the greatest innocence condemned ! the greatest righteousness punished ! the greatest meekness reviled ! the greatest charity and beneficence persecuted ! the man who preached the word of god with authority ; who shewed them the true way to life ; who comforted them in their affliction ; who cured their diseases ; who restored their children and friends to life ; who fed them with miracles ; and from whom they expected the salvation promised by all the prophets ; to see this man mocked , scourged , and put to death before their eyes ! lord , what matter of grief was this ! what occasion for weeping , mourning and great lamentation ! but though all this was more than sufficient to afflict and grieve the minds of these women , yet there was something more than all this , which jesus suffered , which they knew not ; he suffered in his soul and spirit , by the immediate hand of god , which none was sensible of , save himself . inward trouble and disturbance of the soul is much more sad and weighty than pains and torments in the body . the spirit of a man may sustain his infirmity , but a wounded spirit who can bear ? jesus was at this time drinking the cup of his father's wrath and displeasure against sin , and the sin not of one or two , but of all mankind . what it was that he suffered in his soul , on this account , we do not know ; but that he did suffer in that part is certain ; and that he suffered heavily , appears from his sweating blood in the garden in a cold night ; from his praying three times , father , if it be thy will let this cup pass from me ; and from these disconsolate words which his inward sorrow and anguish extorted , while he hanged upon the cross , my god , my god , why hast thou forsaken me ! the sufferings of jesus cannot be reckoned up ; no man can describe , no tongue can express all the particulars of his bitter agony , and bloody passion , and cruel death . the words of the prophet are applicable to him ; and as they were spoken prophetically of him , so in him only they were fully accomplished . is it nothing to you all ye that pass by ? behold , and see , if there be any sorrow like unto my sorrow , which is done unto me , wherewith the lord hath afflicted me in the day of his fierce anger . from above he hath sent fire into my bones , and it prevaileth against them ; he hath spread a net for my feet , he hath turned my back ; he hath made me desolate and faint all the day . who then , that beheld this could ? or who that hears , and lays it to heart , can refrain from weeping ? tears indeed are due to the memory of christ's death and passion : but yet our lamentation and weeping must not be as that in rama , spoken of by the prophet ; like rachel weeping for her children , who would not be comforted , because they are not . we may , and should weep at the remembrance of what christ suffered ; but our sorrow should not run to an excess meerly on his account : wherefore , you see , that our lord turned about , and checked the excessive sorrowfulness of these women , saying , daughters of ierusalem , weep not for me , which was the second thing i promised to speak to . this is not a total prohibition of weeping for christ ; the negative particle ( not ) is not always to be taken so peremptorily ; for frequently it imports only rather , or not so much ; as when it is said , i will have mercy and not sacrifice , the meaning is , mercy rather than sacrifice , or not so much sacrifice as mercy . so here , weep not for me but for your selves , is only as much as to say , weep for your selves rather than for me , or not so much for me as for your selves . thus , all weeping is not forbidden : and as i have shewn it to be very just , proper , and suitable , so we find it made both a necessary and an acceptable duty , zach. xii . . and i will pour upon the house of david , and upon the inhabitants of ierusalem the spirit of grace and of supplications , and they shall look upon me whom they have pierced , and they shall mourn for him as one mourneth for his only son , and shall be in bitterness for him as one that is in bitterness for his first born . however , we should so bewail his death as to keep within a certain measure : not as those good women , in the text , who apprehended that all their hope , and all their comfort would have perished in his death . the death of christ is not to be lamented like the tragical end of pompey , caesar , and other heroes of the world , whether ancient or modern , whose deaths were sad and convincing instances of the changeableness of fortune , of the vanity of the world , and of the uncertainty of humane affairs . when they died , their vast designs and projects were defeated , and the expectation of their friends frustrated ; in that very day all their thoughts perished ; they instantly ceased to be either the hope of their friends , or the dread and terrour of their enemies , and left nothing behind them save a faint memory and uncertain conjectures . but the death of jesus christ is quite another thing : as our lord still liveth , so he reigneth , and it was by his death that he advanced and secured his kingdom . his death was glorious , and the issue of it was eternal praise to god and himself , and everlasting advantage to all the world. never any triumph was so illustrious as the death of christ : the greatest triumph in the world , was only over beasts and weak men , and set forth with the spoils of earthly kingdoms : but jesus at his death triumphed over devils , he conquered hell and the grave , made spoils of principalities and all the powers of darkness . by his death he quenched the fire of god's wrath , blunted the edge of the law , weakned the strength of sin , loosned the bands of the grave , ransomed sinners , and opened the kingdom of heaven to penitents and believers . his death gave life to the world , and renewed nature ; so that the face of things is altered ever since . thus , as upon one account there is reason to lament the death of jesus christ , so upon another , there is no less reason to rejoice ; for by it god is glorified , jesus exalted , and mankind saved . but when we leave off to mourn for christ , we should continue to mourn for our selves : so you see here , that our lord biddeth the women moderate their grief upon his account , but still requireth it for themselves , which was the third thing proposed . weep not for me , but for your selves . and very good reason ; alas ! there is more than sufficient cause for this mourning : for tho' jesus christ has merited salvation for us , yet our natural wretchedness , our original and actual guilt is no less than it was ; both which are deplorable , and neither of them can ever be enough lamented . and if we are not sensible of the heinous nature of these , let us look upon the persecuted , reviled , mocked , buffetted , scourged , and crucified jesus ; let us call to mind his bitter death and sufferings , and these will instruct us : for all these things befell him for our sake , and upon our account . the jews , who crucified him , and put him to so vile and shameful a death , were only the instruments : but otherwise every one of us , as well as they , were the cause and occasion of all that evil which befell him . they are to be considered only as the common executioner , who executeth the law and the will of the judge , and consequently our rage and indignation should not be against them , but against the crimes which caused and required so heavy a punishment . now , they were not his own crimes for which he suffered ; for he knew no sin , neither was guile found in his mouth ; he was a lamb without spot and blemish : but he was made sin for us . surely ( as the prophet speaks ) he hath born our griefs , and carried our sorrows ; he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was laid upon him , and he received stripes , that we might be healed . let us not go about to clear our selves of all accession to the death of this good and righteous person , because we are come to the world so long after it fell out , and are not of the race of those who laid wicked and violent hands on him : for though jesus died but once , yet he did bear the sins of all , and was charged with the sins of all that went before , or shall come after . from the time that he was set apart to be the sacrifice for sin , he bears the iniquity of men ; and that is from the beginning ; wherefore he is called the lamb slain from the foundation of the world , that is , appointed to be slain . and therefore our sins come in among the rest ; and consequently we have all reason to deplore his death , and to bewail our own wretchedness and sin , which was in part the cause of it . o ye children of men , ye of the sinful race of adam , come and behold the wretched and deplorable state of your nature ; look upon the cross , and let thine eyes see jesus bleeding and dying on it , and then consider that blood was shed to wash away thy natural filthiness ; and his life taken , to redeem thee from death . o how unreasonable ! how insolent a thing is pride in man ! art thou proud , who hast an evil disease cleaving to thee , and inherent to all thy race , which cannot be cleansed but by the precious blood of the eternal son of god ? art thou vain , who art born such a slave , that nothing could have ransomed thee , except the death and sufferings of the lord of life and glory ? pride , arrogance , and boasting are no wise suitable to persons of our condition , but mourning and weeping are very proper , especially considering the guilt we have contracted since our coming to the world ; the heinousness of which the cross of christ will also shew us : for that heavy cross was laid on him to take away the guilt of those sins which we daily commit . the son of god was humbled and crowned with thorns , to make atonement for our pride and ambition ; he was stript naked , because of our covetousness ; he was unmercifully treated , that he might bear the punishment of our revenge and cruelty towards our brethren . the inward agony of his soul was occasioned by our wanton mirth and lasciviousness ; and that he might be a propitiation for our excess and riot , there was nothing left him but vinegar and gall to drink . his bowels , his hands and feet were pierced upon the account of our oaths and blasphemies ; in a word , he was mocked , had no pity shewed him , was scourged and put to death , contrary to law , justice , and equity , because we are false and treacherous , and have no respect to the commands of god. ye fools , who make a mock of sin , and who think it but a sport to commit iniquity , come hither , be instructed , and learn to be wise. is the shame and the pain ? is the agony and grief ? is the death , and are the unspeakable sufferings of jesus the son of god only a sport ? are these things only matter of laughter ? has any the impudence either to say it , or to think it ? no , sure . but then , if these be bitter sport , what shall we think of our sins which produce it ? for the sufferings of our lord are only the effects of our sins . doth it not trouble every honest and thinking man , when he is so unfortunate as to be the occasion of any evil and mischief to another ? casual murther or manslaughter by an accidental rencounter , the throwing of a stone , the shooting of a bow or gun , or the like , do not infer guilt , the actors are innocent when they have no design of that nature in their head ; and yet no man , who hath not lost humanity , but will be affected when any such misfortune falls in his hands , and his grief will be so much the greater as the person whose death is occasioned is worthy and deserving . what cause of grief then have we ? who not accidentally , but wittingly and willingly , by our deliberate sins and transgressions have drawn death on the innocent and righteous jesus ; and that too the worst of deaths , the most shameful , the most painful , and the most bitter death of the cross ? have we not reason to weep for our selves ? can we ever bewail enough either our misfortune or wretchedness by nature , or our guilt through our actual transgressions ? certainly we should lament our condition on all occasions , should set apart times for it , and especially at occasions of this nature , when our guilt and the sad effects of it is represented to us , we should mourn and weep . this is the only way to clear our selves , to lessen our guilt , and to keep innocent blood from being charged upon us . blessed are they that thus mourn , for they shall be comforted . they who sow in tears , shall reap in joy . jesus shall bear the iniquities of those who regret his death , and their own guilt which caused it , and made it necessary ; his blood shall wash away their guilt , and his death shall prevent their eternal death , for he who knew no sin , was made sin for us , that we might become the righteousness of god through him , cor. v. but as the death and sufferings of jesus christ procureth mercy to the humble and penitent , so his blood calleth for vengeance upon the hardned and impenitent . which leadeth me to the last thing in the text , for upon this account he added , and weep for your children ; for behold the days are coming , &c. by this intimating that the imprecations of the people were ready to light upon them : for as they cried out and wished , his blood be upon us and our children ; so to revenge it , sore and heavy calamities were impending over the city and the whole nation . jesus spoke not these words from any spirit of desire of revenge , nor out of any complacency at those sad evils which were to befall them for the injuries done to himself . it is a fault which too many are guilty of , when they think themselves wronged , and cannot at present either revenge or remedy it , they delight and please themselves with the thoughts of god's revenging their quarrel . but jesus was far from this temper ; for we find in the th . of this gospel , that when he beheld the city , he wept over it , out of compassion of those evils which he saw would come upon it . and they who have the same mind in them which was in him , will neither desire the destruction of their enemies , nor rejoice at it ; but will both pray against it , and fear and tremble when they see it unavoidable . but our lord uttered these words to testifie his divinity and godhead , and his love and good will even to those sinful men ; his divinity in that he knew what was to come ; for none knoweth future things but god alone ; his love and good will in that he forewarned them of their danger , that being forewarned they might ( if possible ) either prevent it , or obtain a delay and suspension of it . when he bids them weep for their children , he doth not mean the children of these women only or particularly , but the whole generation of the iews ; for he speaks to those women in the name of the whole inhabitants of ierusalem , or rather of all the people of iudaea ; therefore they are called daughters of ierusalem , which is as much as to say israelites ; for ierusalem was the chief or mother-city , and to be stiled after it did import their relation to , and interest in that state . the word behold , denotes the certainty of what he foretells , by saying , the days are coming , he lets them know that the calamity approacheth and is not far off , as indeed it fell out within forty years . the greatness and dreadfulness of that calamity he holds out , by telling that it shall be then said , blessed are the barren , and the womb that never bare , and the paps which never gave suck . for these words are not to be taken absolutely , but with a respect unto these evil days . in times of peace , in the days of prosperity it is a great blessing and comfort to have children ; and especially it was thought so among the people of the iews : but in times of grievous trouble and sad calamity , when war , or famine , or pestilence rageth , they who have children , are more heavily afflicted than those who want them : for besides the evils which they suffer in their own person , they suffer also in the persons of their children , and are affected with their misery . moreover , women who are either with child , or who have young ones sucking at their breast , cannot so easily escape calamities , or provide against them as others . some also do think that this may have a particular reference to what afterwards fell out at the destruction of ierusalem , viz. that during the strictness of the siege , some were reduced to that strait , that to preserve their own lives they eat the flesh of their own children , which could not but be very grievous to parents . however , it is to be interpreted not with any relation to peoples spiritual or eternal state ; for in respect of that , there is no difference betwixt the having and wanting children : but it is to be understood wholly as to this life , and that too , only in relation to times of great trouble and sad calamity . as to what follows , that then they shall begin to say to the mountains , fall on us , and to the hills , cover us : this is a further intimation of the dreadful calamity of these days , for people shall then be in such consternation and fear , that they shall wish death rather than life , and any kind of sudden death , rather than to live to see , and feel such unspeakable misery . and as all this was foretold here , and matth. . so whoever is pleased to read iosephus his history will find , that all was actually accomplished upon flavius vespasian and titus his son their invading iudaea ; besieging and sacking of ierusalem . for if they do these things in a green tree , what shall be done in a dry ? as it is a proverbial speech , so it is here used by our lord , both for a proof of the prediction , and also as a reason why such evils are inflicted . green wood is neither proper nor profitable fewel : but sure if they be forced to cut it down and make use of it , they will not pass by what is dry , and withered , and good for nothing ; so seeing god has suffered his own son to be thus treated , who never displeased him , they might assure themselves , that such gross and notorious sinners would not escape . as st. peter says , if the righteous scarcely are saved , where shall the wicked and ungodly appear . our lord , by comparing himself here to a green , flourishing , and fruitful tree , doth point out the greatness of their sin , who thus treated him , and persecuted him to death with such malice and cruelty : and he also clearly intimates to them , that for this cause all these evils would come upon them . a little before this time , he laid it more plainly home to them , by the parable of the wicked husband-men , who , when they saw the son , said , this is the heir , come , let us kill him , and seize on the inheritance . and accordingly they caught him , and cast him out of the vineyard , and slew him . the doom of these husband-men , the iews pronounced with their own mouth : for when our lord asked , when the lord of the vineyard cometh , what will he do unto these husband-men ? they replied , he will miserably destroy these wicked men , and will let out his vineyard to other husbandmen , which shall render him the fruits in their season . upon which , he instantly added , did ye never read in the scriptures , the stone which the builders refused , the same is become the head of the corner . this is the lord 's doing , and it is marvellous in our eyes . therefore i say unto you , the kingdom of god shall be taken from you , and given to a nation bringing forth the fruits thereof . whosoever shall fall on this stone shall be broken ; but on whomsoever it shall fall it will grind him to powder . the application was so plain , and the meaning so obvious , that it is said , that the chief-priests and pharisees perceived that he spoke of them . matth. xxi . , . these predictions , and the event which in all things answered them , declare , what a heinous crime it is to be guilty of shedding the blood of jesus , and what a provocation it was to the great god to see his son crucified by men. but some may perhaps say , what is all this to us ? this was the sin of the iews , long since committed , and which can never be acted over again , seeing jesus the son of god has his abode in heaven , and so is out of the reach of men : and therefore it is impertinent to insist now upon it . they , who say or think so , must give me leave to say , that they are mistaken , and do deceive themselves ; for christ may yet be crucified , and with as great provocation to god , nay , with greater than was before . doth not st. paul tell us , heb. vi . . of some who crucifie to themselves the son of god afresh , and put him to open shame : and both by that chapter and the th . we are made to understand who they are that do it , viz. they who sin wilfully after they have received the knowledge of the truth ; they that undervalue the death of jesus , and are not so affected with it as to hate and forsake sin , which was the cause of it ; but on the contrary , cherish , indulge , and love it : for they who do so , by an after act , consent to his death , and are guilty of his blood. not to speak what jesus suffers in his servants and members , by the persecutions which they meet with , for his sake , and for their observance of his laws : jesus still suffers immediately in himself , when his doctrine is despised , his authority affronted , and his power resisted . they who question the veracity of his doctrine , confirmed by miracles and prophecies , laugh at the truth and mysteries which he hath revealed , and quarrel at his ordinances and institutions , these persons do violence to his prophetical office : they who lessen the merits of his death , and the worth and price of that sacrifice which he offered ; they who advance their own righteousness , and put little or no confidence in his mediation , and make the mediation of others as necessary , they affront and do violence to his priesthood . they who dispute the justice , reasonableness , and necessity of his laws ; they who refuse to walk by them , and who resist the motions of his spirit , even they do violence to him as king. all of this spirit and temper would have concurred with the iews in crucifying him ; they are enemies to our lord , and ( as the apostle saith ) crucifie him afresh , and put him to open shame , and who do thus crucifie him , their sin is rather more grievous and more provoking than that of the iews before . for st. peter saith , that through ignorance they did it . and st. paul , that if they had known , they would not have crucified the lord of life and glory . but now he has appeared with such light and evidence , that he cannot but be made known to all who have eyes to see , or hearts to understand , or a desire to be informed . and therefore great is the guilt now of crucifying him , and putting him again to shame . he that despised moses law died without mercy , under two or three witnesses : of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the son of god , and hath counted the blood of the covenant , wherewith he was sanctified , an unholy thing , and hath done despite unto the spirit of grace ? heb. x. . what then shall we think of these nations and of our selves , who are chargeable with this very great sin ? what cause of mourning , and what cause of fear have we upon this very account ? i may say , where has there been more clear , and more frequent instruction ? and where has it been less observed ? what contempt of god and religion ? what open profanity , and avowed breach of the laws of god have been among us ? how often , and how horridly has the sacred name of god been blasphemed both publickly and privately ? how little regard has been shewed to jesus christ , or to any thing he did or suffered for us ? to what purpose has his blood and wounds , his agony and passion been declared and set forth to us ? whose hearts have they touched ? how few have been prevailed upon by these to forsake sin ? but on the contrary , even in spite of them , they go on and continue in it . and all the use which some make of them is , to take occasion from them , to forge new and different oaths for setting off their prophane and idle discourse . have not some run up to that height of impiety , as not only in common conversation , to mock the doctrine and institutions of jesus christ , to droll upon his person and actions , but also deliberately , in writing , to publish blasphemies that could not be tolerated amongst mahumetans ? how many scandalous pamphlets have been written of late , which either by plain assertions , or clear innuendo's , divest him of his godhead , spoil him of the merits of his death , represent him as an impostor , and all the system of his gospel as a cheat , tho' the whole contrivance is not only highly worthy of god , but doth as fully and as evidently set forth his infinite wisdom and power , as the universal frame of this material world. but tho' all have not been so grosly wicked , yet all ranks and orders of men , rulers , pastors , and people have , one way or other , less or more , been guilty of grieving the holy spirit of god , and the righteous spirit of jesus christ : and therefore we have reason to fear , that his anger will break forth and fall down in some heavy judgment upon these nations , as it happened to the iews . i do not pretend to any peculiar privacy into the secret councils of god , nor to be acquainted with his purposes towards the publick state of these kingdoms ; wherefore i shall not denounce any particular judgments in the name of god , having no special warrant for it : but i must say , that if his word , and the methods of his providence be a rule ; if we may take any measures of conjecture either from his nature or his threatnings , or the example of others , there is too much reason to look for some grievous calamities to these lands , unless a speedy and universal repentance prevent it . we are not the safer that we are secure : nay , our security is a sign that our ruin and calamity are not far off . at this time , when our lord gave this warning , the iews were very secure ; they thought of nothing less than the utter destruction of their nation and state. when god has been provoked to determine the ruin of a people , he useth to possess them first with a drowsiness , and to cast them into a slumber , that they may be incapable to prevent it . make the heart of this people fat , make their ears heavy , and shut their eyes , least they see with their eyes , and hear with their ears , and understand with their heart , and convert and be healed , said the lord to isaiah , isa. vi . . god hath been of a long time punishing nations and kingdoms about us ; but the voice of the rod upon others hath not awakened us , for all this we have slept on in our sins . wherefore he hath drawn a little nearer , and he hath laid his judgments at our own door ; he hath shaken the foundation of our state , and with that shake , tumbled many persons from their honours , their preferments , their places of ease , comfort and subsistence : and yet still there is little or no awakening . as with men who are suddenly interrupted in their rest , and whose sleep is hastily broken , there is so much sense as to fret , repine , and complain of uneasiness , and to be angry with those who disturb us : but there is no awakening to true repentance , no rouzing up to provide for our safety , and to prevent the danger threatned . he that mocked god , and laughed at religion before , doth so still ; he that uttered oaths and blasphemies , continues to do so ; the drunkard continues his drinking ; he that was filthy , unjust , or unholy , is so still ; every one continues his former wicked course , and few break off their sins by righteousness , or their iniquities by shewing mercy to the poor . surely it is meet to say unto god ; i have born chastisement , i will not offend any more ; that which i see not , teach thou me ; if i have done iniquity , i will do no more . but who saith this ? alas ! there be few to stand in the gap to deprecate god's wrath , but too too many who by their hardness and impenitent heart treasure up to themselves and to the nations wrath even in this day of wrath. if i had time , i could draw a parallel betwixt our selves and the iews , our temper and behaviour and theirs , before all those evils came upon them . but , god forbid , that our end be as theirs , or as some other churches of the east , who as they followed them in their sins , so they were partakers of their judgments . but whatever be the publick fate of these nations , and tho' all may escape temporal judgments in this life ; yet how do impenitent and incorrigible sinners think to escape the eternal judgments of the other world ? the destruction of ierusalem was a type of the day of judgment : the calamity of the iews , the horror and consternation they were in , when the romans utterly ruin'd them , tho' it had no precedent , nor has any thing fallen out since like it ; yet all was but a faint shadow of the day of judgment , but a sorry figure and representation of that . then it is that men will cry most pathetically , and with the greatest earnestness , to the hills and to the mountains to fall on them , and to cover them from the sight of the lamb. they had better meet with a bear rob'd of her whelps , or a lion roaring , than the lamb of god that day : for then he will be terrible , and nothing can shelter them from him . none shall find mercy then , or be acquitted , save such as have jesus for their advocate , and who are sprinkled with his blood. but do incorrigible and impenitent sinners expect this ? or dare they ask it of him ? will they , or can they employ him , whom all their life they have affronted , and grieved , and resisted ? or , suppose that they should have such impudence , would it prevail ? will he plead for them ; nay , he will plead against them ▪ and his blood will speak no other thing in behalf of them , than that of abel's ; it will even call for vengeance . jesus christ , in that day , will only take part with the penitent believers : all others shall be left to the wrath of god ; which , as a consuming fire , shall devour them . o consider this ye that forget god , lest he tear you in pieces , when there shall be none to deliver . turn ye , turn ye , why will ye die ? now is the day , now is the acceptable time . seek the lord while he may be found , and call upon him while he is near . o know and consider , in this your day , the things that belong to your peace , lest they be hid from your eyes . and may the merciful god add his enlightning and converting grace to this exhortation , and these instructions , that they may prove effectual to our conversion , for the magnifying of his mercy , and the saving of our selves from the wrath that is to come . amen . sermon vi. on easter-day . peter i. , . blessed be the god and father of our lord iesus christ , which according to his abundant mercy , hath begotten us again unto a lively hope , by the resurrection of iesus christ from the dead . to an inheritance incorruptible and undefiled , and that fadeth not away , reserved in heaven for you . these words are a form of thanksgiving proper to be used on such occasions as this , which hath now brought us together ; and a due consideration of them may be sufficient to excite in us most grateful sentiments of god's goodness to us , and of our obligations to him . they were first uttered in behalf of the dispersed jews , but only upon the account of their being christians , and called to the hope of glory , which privilege is common to us ; and therefore the text is no less applicable to us than it was to them . even upon our account it may be said , blessed be the god and father of our lord iesus christ , &c. in which words we may take notice of these particulars . first , the author of our happiness , viz. god and the father , &c. secondly , the motive which induced him to bless us , his abundant mercy . thirdly , the special benefits conferred on us , which are , the begetting us again unto a lively hope , an inheritance , &c. fourthly , the means by which the same is wrought and assured to us , viz. the resurrection of iesus christ from the dead . all these are important things , worthy to be known ; and therefore ( god willing ) i shall speak to each of them : and i beseech you to lend an attentive and unprejudiced ear. to begin with the first . as nature teacheth us to be thankful ; so that we may acquit our selves of this duty , it is necessary to know , whom we are obliged to ; for if we make an acknowledgment to any other than to him who bestowed the benefits , we defraud him who bestowed them , and act as foolishly and unjustly as he who payeth a debt to another than the person to whom it is owing . now , we are directed here to pay our thanks to god ; and indeed he is the only author of all the good we have of whatsoever sort , whether spiritual or temporal . do not err , my beloved brethren , every good and perfect gift is from above , and cometh down from the father of lights , with whom is no variableness neither shadow of turning . we have nothing but what we have received from him . it is true , all things are not given us immediately by the hand of god himself ; oftentimes blessings are dispenced by the means of his creatures : but whatever way , or by whomsoever good comes to us , god is , and ought to be acknowledged the author thereof . good comes not to us by chance , nor from any other than god ; if any other thing be used in the bestowing it , it is only as an instrument in his hand : neither devils , nor men , nor any other creature can do us hurt , unless god give them leave : nor can any do us good , but as they are prompted and empowered thereto by god. if medicines cure , it is because he blesseth them ; if our industry and diligence enrich , it is because his providence accompanieth it ; if friends and acquaintance are beneficial , it is because he putteth it in their heart and enables them . does the preaching of paul or apollo convince thy conscience , work in thee faith and repentance ? it is only because god worketh with them ; it is his spirit only which makes their ministry effectual ; for what is paul ? and what is apollos ? the one may plant , and the other may water , but the increase is from god. let none therefore sacrifice unto their net , or burn incense unto their drag , though by them their portion is fat , and their meat plenteous : neither let them boast of men , and make all their acknowledgments to them , for either spiritual or temporal good which comes by their means ; but both for the one and the other , let all look up to god , who giveth to all liberally ; let us give thanks and praise to him ; for it is he , and he only who maketh us glad by his work : as he made us , and not we our selves , so from him are all our present comforts , and the hope of what is to come . but as all our acknowledgments are due to god , so that it may appear they are directed aright , to the one true god , we ought to address them in , and by jesus christ , to god and the father of iesus christ , as st. peter teacheth us here . when he saith , god and the father , &c. he doth not mean distinct persons ; the conjunction ( and ) here is explicative , and thereby the apostle points out whom he meant by god , viz. the father of iesus christ , that is , he who sent jesus christ into the world , and has manifested himself to men by him . this manifestation is the fullest and most glorious , and so particular , that it is a certain mark to distinguish the true god from false gods , and the worshippers of the one from the worshippers of the other . jews , turks , and pagans , and all those ( who worship their own imaginations ) will readily say , blessed be god : but none will add , the father of our lord iesus christ , but such as know and own the true god indeed . ever since this manifestation of the true god , he hath stiled himself by it , and will have all to acknowledge him under this title : and they who own it not , not only dishonour god , and rob him of a great deal of glory , which thereby redounds to him , but also they may be said to revolt from the knowledge and acknowledgment of the true god. he that honoureth not the son , honoureth not the father which hath sent him , saith christ , iohn viij . . and st. iohn himself tells us , whosoever denieth the son , the same hath not the father , but he that acknowledgeth the son hath the father also . epistle ii . . * wherefore such acts of worship as do thus particularly discriminate the true god , and are so appropriate to god the father of our lord jesus christ , that they are applicable to none other are very necessary : for this reason our initiation into the worship and service of the true god is , by baptizing us into the name of the father , son , and holy ghost : and for the same reason we ought often to receive the holy sacrament of the lord's supper , for hereby we make an express and peculiar acknowledgment of this one true god , viz. the father of our lord jesus christ. by this also it appears , how suitable a part of christian worship the usual doxology is , and how proper to annex it to the psalms of david , whereby they are adapted to the new revelation of the gospel , and rendered so much christian , that neither jews , nor any but christians will join in the use of them . having thus considered the author of our happiness ; the motive which induced him to bless us comes next to be considered . the obligation which ariseth by the conferring a benefit is more or less , according to the motive or cause which prompted it ; if it was extorted by force and compulsion , if one be so driven to it that he cannot shun a courtesie , scarce any obligation accrueth thereby ; if it be done out of respect to after requitals , it is but a mercenary kindness , and tho' it obligeth somewhat , yet the obligation is none of the greatest , it only bindeth us to make some recompence , and particularly that which the person might have an eye to , if it be reasonable , as the services of servants bindeth to the paying their wages , which is all they have before them ; and when that is done , the obligation of their services ceaseth . but if a favour be conferred freely , out of pure love and good will , the obligation is both perpetual and of the highest nature : such a favour ought never to be forgotten ; and if it be great in it self too , it bindeth to the utmost love and thankfulness . now , such is our obligation to god ; for as he hath blessed us with the highest blessings ( as shall be seen afterwards ) so he hath done it most freely , meerly out of his abundant mercy , as the text saith : and the same is intimated every where throughout the scripture . through the tender mercy of our god the day spring from on high hath visited us , said zachary , luke i. . of his own will begat he us , saith st. paul ; titus iii. . and rom. ix . . i will have mercy on whom i will have mercy , and i will have compassion on whom i will have compassion , so then that it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy : therefore in the same chapter , they who are saved and prepared unto glory are called vessels , not of justice or of righteousness , but of mercy , to teach us , that if it had not been for mercy none would have been saved * . and indeed to what can our salvation be ascribed but to the mercy of god ? it cannot be said , that he was constrained thereto by some external cause ; for who can compel the almighty ? who can prescribe laws to the absolute sovereign of heaven and earth ? it was not the hope of profit that moved him ; for ( as eliphaz said ) can a man be profitable unto god , as he that is wise may be profitable unto himself ? is it any pleasure to the almighty that thou art righteous ? or is it gain to him , that thou makest thy ways perfect ? my goodness extendeth not to thee , saith david ; for if thou be righteous what givest thou him ? or what receiveth he of thine hand ? thy wickedness may hurt a man as thou art , and thy righteousness may profit the son of man. but we cannot make god either better or worse : he stands in no need of us ; nor is it possible for any either in heaven or earth to add , or take from his greatness , happiness , or glory ; for what can be added to , or impaired from an infinite being ? suppose god was obliged to give those celestial mansions to such as could merit them , yet who could claim them even on that account ? his angels he chargeth with folly , what is man then that he should be clean ? and he which is born of a woman , that he should be righteous ? if he did enter into iudgment , who could stand ? what man could be justified in his sight ? whatever god would have been obliged to , if man had continued innocent , yet sure considering us in our lapsed state , it must be acknowledged that it is mercy only which saves us , unless we say , that he is obliged by rebellion , treachery , impious affronts , wicked insolencies and continued provocations : but being these can only be thought to irritate his anger ; therefore we ought to conclude with the scripture , that it is of the lord's mercies that we are not consumed : and that we are not only not consumed , as we deserve , but moreover called to glory and eternal life , is not mercy simply , but abundant , yea superabundant mercy , as our text speaks . would you but take a view of your hearts and actions for one day , and consider not only the lesser follies and impertinencies you are guilty of , but the grosser faults , the unclean and wicked thoughts which arise in your hearts , the rash and evil words which proceed from your mouth , what sins are committed , and what good is left undone , in how many things you offend altogether , and how light the best actions would be if they were weighed in the balance ? i say , were those impartially examined , the guilt of one day would be found exceeding great ; and then what would it be if the sins of all the days and years we lived were added ? and seeing our case is such , tell me , is it not mercy only which tieth the hands of divine justice , nay , abundant mercy which maketh god to pass over so many and so great offences , and not only to spare us , but to be willing to make us happy . thus we see how free god's love is to usward , and that nothing but his own abundant mercy could move him to set his heart upon us , and to do us good , which partly encreaseth the obligation of his benefits , though they be in themselves too , as great as can be , as will appear by taking a view of this summ of them that st. peter gives us here . which was the third point proposed . the apostle designed not to give a catalogue of all god's wonderful works to us the children of men ; this would have swelled his epistle much beyond what it is . he passeth by the many thousand mercies he hath done , and daily doth for our bodies and bodily life , and only takes notice of what he has done for our souls ; because on their welfare our happiness mainly depends . the good of the body and present life would yield small content if the soul were lost : and if the soul be saved , if it have those things which are agreeable to it , and which perfect it , there is abundant matter of rejoicing , tho' the comforts of the body be much wanting . wherefore we see the apostle here teacheth those to whom he writes , ( who were strangers scattered abroad , and often persecuted ) to rejoice notwithstanding ; because through the abundant mercy of god they were begotten again to a lively hope , &c. the first benefit reckoned up here is , that we are begotten again ; and indeed it is the foundation and beginning of all our happiness ; without this , it were simply impossible to make us not miserable . now , by this is meant the giving us a new or second birth , a putting us into another state than what we are in by our present natural generation . if any ask , what needed this ? were we not well enough before ? it might suffice to answer , that there was great need for it , seeing god thought fit to do it , and that his doing it is made an instance of his great mercy ; for deus & natura nihil faciunt frustra . but if this satisfie not , the necessity of this and the greatness of the benefit will evidently appear to such as view the wretchedness of our state by ordinary natural generation ; i say , ordinary natural generation and not our first creation ; for man as he came first out of the hands of god was in a good state , he was like his maker , wise , holy , pure , and innocent . if he had kept this state , there would have been no need of renewing it , or of making him over again . but he kept not this first state , but fell into a state of sin and corruption ; he lost the favour of god , incurred his wrath and displeasure , and became liable to his wrath and curse ; and all the miseries of this present life and that which is to come . and as all mankind are descended from those first parents since they fell from their original righteousness and purity , and have been propagated in a state of sin and corruption , so all are generated sinners , filthy and corrupt . the sinful leprosie of adam is inherent in all his children , and the curse he brought on himself is entailed on all his posterity . behold , saith david , i was shapen in iniquity , and in sin did my mother conceive me , psal. li. . and our saviour tells us , that which is born of the flesh is flesh ; for if the fountain be corrupt , what flows from it must be corrupt too ; who can bring a clean thing out of an unclean , not one ? it is said , gen. v. that adam was made after the image of god , but that he himself begat a son in his own likeness , viz. in a state of sin and corruption . and as this befalls all of us , for sin is an inseparable consequent of ordinary natural generation , so that it renders us most ugly and loathsome . sin is the disease of the soul , and causeth as great deformity and vileness to the soul , as the worst of diseases to the body . if any be not sensible of this , it is , because it is so common and ordinary , and is , in a manner , natural to them ; for so we see long custom and familiarity will lessen the horrour of things which ought to be abhorred . but whatever they think , whose senses are benumm'd with sin , yet others nauseat and abhorr sin as the worst of evils . sin is so abominable in god's sight , that his eye cannot behold it . saints , and such as are begotten again , complain heavily of this defilement of their nature , and look upon it with grief and indignation . david sets it forth under the similitude of a most filthy bodily disease , psal. xxxviii . and ezek. xvi . this our natural state is elegantly compared to an exposed infant of wretched parents , lying wallowing in its blood and natural pollution , and wanting those good offices which are necessary to make it live . but as there is filthiness in this state , so likewise much pain and misery : all the anguish and trouble of our spirits proceed hence ; from this corruption and depravation of our natures come those inward torments and vexations of mind which we feel ; were it not for this we could draw contentment and satisfaction from any external condition ; as a man in perfect health can sleep soundly upon any bed : and if one be pained with the gout , stone , or other disease , how unreasonable were it to cast the blame of his trouble and uneasiness upon the bed he lies , or the house he dwells in ! so the cause of our grief and trouble is more within than without us , it is more to be ascribed to the disorder of our minds by sin , than to the outward inconveniences of our external condition in the world. but besides the inward pain of sin , which is the result of its nature , it is loaded with external misery ; for it is prosecuted by the wrath of almighty god , and his displeasure falls heavy upon it . upon the wicked he shall rain snares , fire , and brimstone , and an horrible tempest , this shall be the portion of their cup , psal. ii . . now this wretchedness of our first natural generation shews both the necessity and advantage of being regenerated . how happy a thing is it to be washen from the guilt , and cleansed from the filth of sin , to be delivered from the punishment , and freed from the power and dominion thereof ? that is , to be begotten again in the language of the text ; for all that is implied in these words , blessed is he whose transgression is forgiven , whose sin is covered . blessed is the man unto whom the lord imputeth not iniquity , and in whose spirit there is no guile , psal. xxxii . . but though this be considerable , ye 〈◊〉 it is not all . god hath not only delivered us from the miseries of a sinful state , but he hath also designed for us greater glory and felicity than what we lost by sin : the actual possession hereof is not till hereafter ; for at present we are in the state of children or heirs while they are minors ; and therefore now only we have hope ; but it is a lively hope , as the text expresseth it . it is hope which enliveneth the soul , it quickeneth the spirit , and rejoiceth the heart ; but without hope the spirit flags , and the heart faints and languisheth . it is hope which stirreth up to all endeavours ; hope is the wheel which moveth all designs , it sets them on and keeps them a going . the labourer plougheth and soweth , because he hath hope ; the merchant ventureth to the sea , and the souldier to the war out of hope ; and it is this which makes others follow the court. but these worldly hopes are much inferiour to this christian hope to which god hath now begotten us . this is far more than any or all of them together : and there is more reason to rejoice and be glad of this hope than of these other : for neither the object of them is so great , nor the ground of them so certain . what worldly men hope , or what any man hopeth of these things which relate to this world , when narrowly examined , amounts to no great matter , oft times we are as well without these things as with them , and sometimes better . and however how uncertain a thing is worldly hope , and how soon and how easily is it blasted ? what men trust to for effectuating their hope is vain , and deceitful , and withal weak and unable to resist and overcome those difficulties which fall in , in the prosecution of our designs . so that we see daily many ashamed and disappointed of their hopes , and not only come short of them , but also to meet with the quite contrary . thus shame and wounds fall to the souldiers share instead of his fansied booty and preferment ; the labourer expected a rich crop , and is reduced to cleanness of teeth ; the merchant turns bankrupt , who was blown up with the hopes of great wealth ; the courtier is forced away with disgrace instead of the honour and command he promised himself , and that alliance which was enterprized with such earnestness , and was begun with so fair and big promises produceth nothing but continued vexations and grief . this is oft the end of worldly hope , and therefore it may be called a dead hope ; but the hope of a christian is a lively hope ; for it never dieth till it end in fruition : and in the mean time it hath more life and vigour in it to quicken and animate the spirit of man. the hope which we have , saith st. paul , is an anchor of the soul both sure and stedfast , heb. vi . . for it is founded upon two immutable things , viz. god and his promises ; his power can never fail , and his word as little ; but as he is still able , so he is ever willing to accomplish what hath gone out of his mouth . but let us see what is our hope ; it is , saith the text , to an inheritance . this is more than the world giveth to her children : all in this world are not born to inheritances , even those fathers , who have lands and possessions , bestow not the heritage of them on all their children , one only of the sons gets it : but our heavenly father giveth to every one of his children an inheritance . fear not , little flock , saith christ , it is your father's will to give you a kingdom . and as we have an inheritance , so an excellent one , for its kind and quality . some kingdoms and inheritances are petty and inconsiderable , and afford small matter to brag off : but this inheritance is so great , that there is none greater , nor any comparable to it . for , first , it is said to be incorruptible : this respects the duration of it , and the like cannot be said of any other inheritance . the psalmist tells us , mens inward thoughts is , that their houses shall continue for ever , and their dwelling places to all generations , and that therefore they call their lands after their own names , psal. xlix . . but who sees not the vanity of this thought ? what chapping and changing of inheritances is daily made ? how do they run away , that no foresight , nor law , nor wit can secure them ? how many famous kingdoms , and monarchies , and noble families are extinct , that there is no memory of them , except in some old dark records ? it must therefore add much to the worth of this inheritance , that it is immortal and unchangeable . but yet the next quality is better , for if a possession is little worth , it is no great matter though it pass away : but if it be good and excellent , the perpetuity of it is much to be desired ; wherefore that this inheritance is incorruptible is matter of great joy , seeing it is also undefiled : by which is meant , that it is so pure as to yield nothing to give the least disgust to the inheriter . o rare and singular quality ! no perfectly pure enjoyment is here to be found ; all are full of unpleasant mixtures , or attended with troublesome inconveniencies which damp and spoil the pleasure and satisfaction of them . no rose is to be found but upon a thorn , nor any delight without some molestation ; what takes one sense , grates another : neither in company or retirement , solitude or publick employment , celibacy or marriage , high stations or low places , city or country , nor in any condition of humane life is matter of full and perfect contentment to be found , but whatever pleaseth one way , displeaseth another . it is the property only of this inheritance , here spoken of , to afford perfect satisfaction to the soul , because neither its pleasures are gross to cloy the mind , nor are they mixed with improper and disagreeable ingredients to give any disgust . it is altogether pure and undefiled , and so the joy it yields must be both full and pure . in thy presence is fulness of joy , and at thy right hand are rivers of pleasures for evermore , psal. xvi . but to proceed ; it is further added , that this inheritance fadeth not away . in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the name of a flower that never withereth , but keeps always fresh and green ; and by naming this inheritance so the apostle designed to hold forth the continued vigour and flagrancy thereof . as it lasteth long , so it never waxeth old : the infirmities and usual appendages of age never overtake it ; it never suffereth any decay in its strength , beauty , glory , or vertue . there be many things which at first , and while they are new , are taking and splendid , but within a while they fail , and answer not mens expectations as at first : but it is not so with this inheritance , it fades not ; when thousand thousand ages are past , it is still gay and flourishing , never diminished in its quality . as it is eternal in its duration , so its pleasures , riches , and all other advantages are eternal . you will ask , where lieth this inheritance ? if you look for it in any of these lower regions , you will meet with a disappointment ; neither this , nor any other country , the old , nor the new found world can yield it . many discoveries have been made of late of plants , stones , minerals , and the like , which were not known before , but no place is found with the qualifications of the text. this is only to be looked for above ; it is , saith the text , reserved in the heavens ; and that it is there , we are the surer of it ; for no destroying fire ariseth there ; no boisterous wind bloweth there ; nor doth subtilty , malice , cunning , and oppression take place there ; it is without the reach of men and devils ; and therefore we need not fear either to be put by it , or to be justled out of it . o happy inheritance ! how blessed are they who are called to such an inheritance ! the very hope hereof doth give greater joy than the actual possession of all earthly things . how little may one be cast down with the loss of temporal things , who hath this heavenly inheritance ensured to him . let not thy crosses and sufferings overwhelm thee with grief , seeing so great and so glorious an inheritance awaits thee . but then it will be enquired , how came i to know it , and by what means may i be assured of it ? truly this is no delusion , there is undoubted evidence of the truth thereof , viz. the resurrection of iesus christ. all this is done , saith st. peter , by the resurrection of jesus christ from the dead . though the resurrection be only mentioned , yet all the former acts of jesus christ are included , as his incarnation , birth , life , sufferings , and death . but because the resurrection was the last act of his mediatorship upon earth , gave a lustre to the rest , did demonstrate the merit of them , and was an evidence of their acceptance , therefore it is put here alone instead of all the rest . jesus christ , by coming in the flesh , and by what he did in the flesh , hath wrought a perfect redemption for us ; he was delivered for our offences , and was raised again for our iustification , rom. iv . . and as he died to become a propitiation for our sins , so he arose to witness that he had made a perfect atonement , and that there is now no condemnation to them that are in christ iesus , who walk not after the flesh , but after the spirit : for as by the offence of one , judgment came upon all men to condemnation , even so by the righteousness of one , the free gift is upon all men unto justification of life , rom. v. . i say , to all who believe : for as jesus christ by his death and resurrection hath purchased salvation for us , so it is necessary that we have faith in him , his death , and resurrection , to the end we may partake of his merits . faith in his death takes away the guilt of our sins ; and faith in his resurrection begets us to a lively hope , and entitles us to this inheritance incorruptible , undefiled , and which fadeth not away . he , that believes , has as great assurance as the word of god can give him ; if thou shalt confess with thy mouth the lord iesus , and shalt believe in thine heart that god hath raised him from the dead , thou shalt be saved . for with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation , rom. x. faith unites us to christ , and brings us where he is ; if we believe , we shall also rise with him , and sit down with him in heavenly places at the right hand of god. our thoughts therefore should much run upon the death and resurrection of jesus christ ; and in particular we should frequently make remembrance of them by this ordinance of the lord's supper ; which was appointed for this end , both because those means wrought our salvation , and that the effects of them are conveyed to us through faith in them , and the serious meditation of them . men use to produce their evidences and rights to their earthly heritages , and diligently to consider them when they are brangled or like to be justled out of their possession . now , the devil , the world , and the flesh envy this happiness which hath befallen us , and seek daily to put us by it , by filling us with doubts and fears , and making us question the greatness or certainty thereof . is it not fit , nay , necessary , then to view the means by which this was effectuated , and thereby strengthen our faith in them , that we may not lose our hope , but maintain it , and assure to our selves this blessed inheritance . there is no place for doubting a matter of fact , of which there is some publick monument , attested by an uninterrupted tradition , and to commemorate which certain days and ceremonies are observed . he who doubts after this , is not to be convinced ; it is in vain to reason with him , for he affronts both sence and reason , by refusing his consent to reasonable things . things past cannot be seen , they can be proved only by tradition or history , or some visible effects ; he is most unreasonable who asks another proof , or who is not satisfied with this . now as there is an universal uninterrupted tradition of the history of jesus christ , as it is witnessed by the testimony of both friends and enemies to the christian religion ; so the sacrament of the lord's supper which we have this day received , is a solemn , publick , visible and authentick memorial of it : for no other account can be given of its institution , no other reason for the devout celebration of these sacred rites from the beginning , but the death and sufferings of jesus christ ; and his death had never been so devoutly commemorated by the apostles and primitive christians ; nay , they had been ashamed of it , if there had not been clear conviction and undoubted proof of his resurrection . by this then , it appears that the gospel is no cunningly devised fable , that the history of our lord and saviour jesus christ is certain and true : and if this be true , our faith is not in vain , nor is our hope ill grounded ; then it is certain , that we have an inheritance incorruptible , undefiled , and which fadeth not away . why then do we stagger through unbelief ! why are we faint and wearied in our minds ? why do we suffer afflictions to overwhelm us ? why are we so backward to run the race which is set before us ? why do we loiter so much about the things of this world ? and why are we so afraid of death which is a necessary passage to that blessed state to which we are called . that we may not marr our own happiness , that we may not deprive our selves of the greatest consolation even of this present life , that we may have courage to encounter afflictions and death it self , and that at last we may obtain the possession of that inheritance to which we have a right and title , let us not doubt but believe ; let us entertain a full assurance of faith , and look unto jesus the author and finisher of our faith , who for the joy that was set before him , endured the cross , despising the shame , and is set down at the right hand of god : finally , let us be stedfast and unmoveable , always abounding in the work of the lord , for our labour is not in vain . now the god of peace that brought again from the dead our lord iesus , that great shepherd of the sheep , through the blood of the everlasting covenant , make you perfect in every good work to do his will , working in you that which is well-pleasing in his sight , through iesus christ ; to whom be glory for ever and ever . amen . sermon vii . on easter-day . john v. . he that hath the son hath life , and he that hath not the son of god hath not life . the yoke of christ is so far from being heavy and troublesome , that on the contrary , it is very light and easie : his commands are so far from being grievous , that they are very profitable ; and in keeping of them there is great reward . it is no less our interest than our duty to become christians : and we cannot shew our selves more wise , more careful of our own welfare , than when we give our selves up to be the disciples of jesus christ , and to follow him whithersoever he leads us : for , by doing so , we secure to our selves all desireable happiness . what is more desireable than life ? now , he that hath the son hath life , but he that hath not the son of god hath not life . the meditation of these words can never be unseasonable , it may always be useful and profitable : but it is especially very proper and pertinent for the day and work which we are now setting about . i pray god we may so clearly understand these words , and so seriously consider them , that we may not , from any constraint , or formality only , but chearfully and heartily join our selves to the lord jesus christ , and resolve to maintain , not only an external communion with him in his sacraments and ordinances , but an internal one also by faith , love , and obedience ; that , by so doing , we may obtain that life , and all the blessed fruits and benefits of it , which is in and through him . now , that we may treat of this text the more profitably , we shall first explain the phrases , here used , of having the son , and of life , and then shall shew , how true it is , that he who hath the one hath the other also . as to the first : by the son of god , we are to understand here the lord jesus christ , the history of whose miraculous conception and birth and death and resurrection and ascension we have fully recorded , and plainly set down in the four gospels ; that this is the person which st. iohn designs and points at here is so evident , that it needs not to be proved : who reads the epistle , or but takes notice of the , , and verses of this chapter , will find it past all doubt . in this epistle jesus christ is not only frequently stiled the son of god : but the necessity of believing it is also clearly held out by the apostle thus , chap. ii . . whosoever denieth the son , the same hath not the father ; but he that acknowledgeth the son hath the father also . and a little before our text ; he that believeth on the son of god hath the witness in himself : he that believeth not god hath made him a liar , because he believeth not the record which god gave of his son. and this st. iohn insists the more upon , because , even in his time , there were some ( cerinthus and ebion by name ) who began to spread damnable heresies , denying the divinity of jesus christ , and giving him out to be only a meer man : in refutation of whom , it is said also , that he wrote his gospel at the desire of the asian bishops : and in it indeed he sets himself more , than any other of the evangelists , to advance this great truth , that jesus is the son of god , not by adoption , or upon the account of his sanctity and divine mission , which hath given the title to other men , but after a peculiar and ineffable manner , so that none other is , or can be the son of god as he is ; for he doth evidently hold him out to be the only begotten son of god , and declares his eternal generation and godhead , by clear and undoubted testimonies . st. iohn doth not only with the other evangelists , record such actions and speeches of jesus christ , from which his deity may be inferred and deduced , they speaking out both an omnipotency and omniscience : but he expresly calls him god , and brings in our lord frequently asserting his oneness and equality with the father , in plain and clear terms , and both suffering some , and calling upon others to pay him equal homage and worship with the father , which he would never have done , but would have guarded against , if he had not been the son of god in that sence , which the catholick church hath believed it : for then it would have been idolatry , and a downright robbing of god. jesus could not be ignorant whether he was the son of god or no , neither can we suppose him to swerve from the truth , or to go about to perswade men to believe in the least what was not true , for if he had not been truth , god would not have born witness to him by so many prophecies before he came to the world , by so many audible voices and wonders when he was in it , by raising him from the dead , and finally by confirming the preaching of the gospel , both with signs and wonders , and with diverse miracles and gifts of the holy ghost . if we receive the witness of men , the witness of god is greater ; and this is the witness of god which he hath testified , that iesus christ is his son : and who will not believe and receive the testimony ; which god hath given to his son , maketh him a liar . he , who refuseth this , opposeth himself to the truth of god , and so reproacheth and dishonoureth him who hath so positively and so many ways testified of him . and therefore it is said by this apostle , as we cited before , whosoever denieth the son , the same hath not the father . and in the following , whosoever transgresseth and abideth not in the doctrine of christ , hath not god. and as the denying of jesus christ to be the son of god is a reproaching the truth of god , so also it is a despising of his wisdom , and an endeavouring to baffle and undervalue all the admirable contrivances thereof , and all the wise and wonderful dispensations of his providence , and the eternal purposes of his counsel . for as all things are of christ , and through him , so all things were designed with a respect to him . the creating of the world , the permitting of man to fall , the miraculous constitution of the iewish nation , and the no less wonderful preservation thereof for so many years , the shame , ignominy , and banishment , which that people suffer now , the calling of the gentiles , all god's dealings with men and angels , and in a word , all that hath hitherto fallen out , and all that is to be any time hereafter , and the end and consummation of this visible frame at the last day ; all these things , i say , and more than we know , were designed for the glory and honour of christ : and as they have all a reference to him , so the beauty , and wisdom , and goodness of those divine transactions are not , cannot be seen , but by establishing the incarnation of the son of god ; and therefore , to reject this great mystery is to set at nought the eternal purposes of god , and all those glorious designs which his infinite wisdom and goodness have devised . this is to smother the divine wisdom and goodness which is conspicuous in these things , and to deny and deprive him of that glory which so much wisdom , and so much goodness , and so many and so great expressions thereof , do bring unto him . wherefore , not to acknowledge jesus to be the son of god , our lord and god , as it is wilful and unaccountable obstinacy , there being so many irrefragable testimonies and unquestionable proofs thereof ; so it is inexcusable impiety and downright rebellion against god. he who doth not receive the king's vicegerent , nor will own him whom he deputes and entrusts with the government , both affronts the king's authority , and reproacheth his conduct , he reflects alike on his prudence and authority : and is he not guilty of the same crime ? is he not equally wicked against god who rejecteth his own son whom he hath sent into the world ? for to this purpose god hath highly exalted him , and given him a name which is above every name , that at the name of iesus every knee should bow , of things in heaven , and things in earth , and things under the earth , and that every tongue should confess that iesus christ is lord , to the glory of god the father . now , this owning and acknowledging of jesus christ , the receiving him as the son of god , is what the apostle calls the having the son ; as appears from the following verse , where he expounds it by believing on him . and in the following epistle , verse . he makes it to be the abiding in his doctrine . he then hath the son who believes in him , who receives his gospel , who gives a full and hearty assent to the truth of all that is said of him , either as to his nature or offices , the dignity of his person , or the power and privilege he hath received from the father : in a word , he hath the son , who stedfastly believes whatever he has revealed concerning god or man , our present condition or original state , our duty here or reward hereafter : for if we believe him to be the son of god , we will believe also whatever he hath delivered , and will not fail to adhere to this belief and perswasion . thus we see , that it is faith in christ to which life is here promised : but we deceive our selves , if we think it any kind of faith , a bare knowledge or naked speculation of gospel truths , a mere and simple assent to them , which rests in the brain and understanding , and goes no farther . no ; this is not that faith which is so magnified in scripture , and to which so many glorious things are promised . many may have all that this comes to ; and yet fall short of life . many will say to me in that day ( saith christ ) lord , lord , have we not prophecied in thy name , and in thy name cast out devils , and in thy name done many wonderful works ? and then i will profess unto them , i never knew you , depart from me , ye that work iniquity . true faith is always lively , active , and operative ; it is not barren and unfruitful ; it ever worketh by love and keepeth the commandments ; it purifieth the heart of pride and lust , and casteth down imaginations , and every high thing that exalteth it self against the knowledge of god , and bringeth into captivity every thought to the obedience of christ ; it rectifies all inward disorders , and makes us new creatures , framed according to the image of god in christ ; it so renews us to the spirit of our minds , and so conforms us to the son of god , that our thoughts are his thoughts , his ways our ways ; we love what he loves , hate what he hates , believe what he promises , and obey what he commands , so that our life is hid with christ in god. and of every true believer it may be said as st. paul saith of himself , i am crucified with christ , nevertheless i live , yet not i but christ liveth in me , and the life which i live in the flesh , i live by the faith of the son of god , who loved me , and gave himself for me . look what those saints and worthies , recorded in the epistle to the hebrews , did through faith , they subdued kingdoms , wrought righteousness , obtained promises , stopt the mouths of lions , quenched the violence of fire , escaped the edge of the sword , out of weakness were made strong , waxed valiant in fight , turned to flight the armies of aliens , &c. was not this a strong and a noble faith ? now , such must our faith be ; for as our apostle tells us verse . of this chapter , it must overcome the world ; he that believeth that iesus is the son of god , he it is that overcometh the world , and all that is in the world , viz. the lust of the flesh , the lust of the eyes , and the pride of life . thus you see what faith is , that it is no mean and silly thing , that it is no dull , lazy , unactive principle , but that it is strong and mighty , quick and powerful in its operation . be not deceived then , my friends ; examine well whether you believe in christ , whether or no you have the son of god dwelling in you by faith , and do not flatter your selves with the conceit , unless it be so indeed . consider , o man , and tell me , art thou sensible of thy misery by nature ? of thy guilt thrô thy manifold transgressions ? dost thou feel the necessity of a saviour ? dost thou run to that fountain which is opened to the house of david , and to the inhabitants of israel for sin and for uncleanness ? dost thou hope in the mercy of god , and rely upon the merits of christ ? and art thou therefore humble and penitent , and ready to forgive , and resolved to amend thy life ? dost thou , or art thou sincerely resolved to resist the devil , and wrestle against all temptations , not in thy own , but in the name and strength of christ ? can'st thou despise the vanities of the world , all sublunary riches and pleasures , can'st thou freely quit them rather than offend thy god ? is thy heart with god , and can'st thou confidently trust him with thy self and all thy concernments , and wait for the accomplishment of his promises ? is thy care ▪ are thy thoughts and endeavours chiefly employed about the kingdom of god , and the righteousness thereof , how to grow in grace and the knowledge of christ ? how to abound in good works , and to bring forth fruit unto holiness , that thy end may be eternal life ? can'st thou answer to those things positively ? dost thou find thy self thus disposed , thus inclined , thus resolved ? and is this any ways to be seen in thy life and conversation ? then be of courage , thou hast true faith , and see thou take heed to preserve what thou hast , to cherish and encrease it . but if thou can'st not shew thy faith by such works and fruits as these , thy faith is vain , it is dead and life-less , and will not avail thee ; for these works and effects do as necessarily flow from true faith , as light and heat from the sun : and as our lord saith , ye may know the tree by its fruit. every good tree bringeth forth good fruit , but that which beareth no fruit is barren and useless , it cumbereth the ground , and is only fit for the fire . this , some will say perhaps , is severe doctrine , but it is true ; it maketh many christians to be nothing but infidels ; which is sad indeed , but who can help it ! we must not alter the nature of faith to make men believers , but ought rather to exhort them not to deceive themselves with shadows and appearances , with mere fancies and conceits , but to seek seriously after that faith which is true and unfeigned . in all other things mens perswasions appear by their actions ; and why should not faith in christ do so too ? he who is inwardly affected and delighted with honour , is always seeking after preferment ; he who thinks it a fine thing to be rich , is ever catching at gain ; he who is perswaded of the evil of any thing doth certainly forbear it , and who apprehends any thing to be good will not fail to endeavour the getting it . must then faith in christ , the belief of the gospel , be the only idle , dull , and ineffectual perswasion ? no certainly , it is impossible but this will be active as well as the other . consider , i pray you , and you cannot but acknowledge that barrenness in good works , and especially the habit and frequent practice of sin is inconsistent with a true faith and hearty belief of the gospel : for i ask if any person should pretend a kindness and affection for you , and yet neither defend your interest , nor reputation , nor any way bestir himself in your behalf , when he had fair occasions for it , would you believe him ? and if he should be easily drawn to pick a quarrel with you , to side with your enemies , to molest and trouble you , would not you challenge him of falshood and hypocrisie ? now make application to the case in hand , and tell me then how can he be freed of hypocrisie who pretends to believe in christ , and yet refuseth to be directed by him , never minds what is pleasing to him , but is , with every small temptation , carried to the transgression of his laws . let me therefore beseech you not to rest in a lazy , sluggish , unactive faith , if such a thing should be called faith : but rather seek after that true faith which will abide the test , and hold good , though never so narrowly searched and examined , and whose fruits are not words and an outward profession only , but obedience and a sincere compliance with all the parts of the gospel also . if you ask , how this is to be attained . i answer ( with st. paul ) faith cometh by hearing , and hearing by the word of god. give a diligent ear to the word of god , read and meditate on the scriptures frequently and seriously , consider their inward evidence and those unquestionable testimonies have been given for evincing their authority ; lay aside all prejudice , hearken attentively to christ himself ; for he is light and truth , and none can deeply contemplate him , but shall be convinced and constrained to believe in him . but this we must do often and seriously ; for , by short , light , and inconsiderate thoughts , we cannot learn the truth of any thing almost . let us love the truth and be desirous to know the truth , and it shall not be hid from us ; for god is willing that all men come to the knowledge of the truth . if the gospel be hid , it is hid to them that are lost , in whom the god of this world hath blinded the minds of them which believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine into them . be not selfish , nor weded to any lust , pray to god for the spirit of grace , cherish and be tractable to its motions , and then no doubt he will remove from you all infidelity , work in you faith , and make that the word of christ shall richly dwell in you in all wisdom . thus we have seen what the apostle means by having the son , that it is , to believe in christ , to have him dwelling in our hearts by faith , and that the necessary fruits and effects thereof is the living to him and for him , the doing all things for his glory , and the studying carefully to demean our selves always according to his holy word . it follows next that we consider what that life is which is here promised and assured to every one who hath the son. life hath divers acceptations in scripture . sometimes it is taken for our natural life , and the comforts and accommodations thereof in this world. but though it be true that he who hath the son hath this life , yet this is not the apostle's aim here . this life is neither the end nor the reward of our faith ; christ came not to the world to be a provisor for it . it is true , to free us from immoderate care and anxiety , he hath given us some assurance of necessary supplies : and as st. paul saith , godliness hath the promise of this life . but these things are given in common to the wicked and to the godly , to believers and to infidels ; yea sometimes their share is greater : and therefore , the same apostle saith , if in this life only we have hope in christ , we are of all men most miserable ; and that not only upon the account of those many crosses and persecutions which our faith and sincere profession of christ sometimes expose us to : but also , because faith raiseth our thoughts higher than this life ; it begets in us a disgust of this world and all that is to be found in it , and even to despise life it self , except that it affords the occasion and capacity of better things . what a poor , mean , silly thing is it for one to live only that he may eat , drink , and walk abroad , and behold a great deal of impertinent noise and stir about trifles and things of no moment ? what is there here to be seen , but a dull ill acted tragedy , a constant scene of folly , impertinency , and sorrow ? how languid and grievous must such a sight be ? and especially when we cannot be simple spectators and beholders , but are often necessitated to be actors and partners also . a mere heathen , thro' natural philosophy and the improvement of his reason may bring himself to despise and undervalue this present life , and much more a christian , who sees by a better and clearer light. the present dispensation of providence in making man's life so much shorter now than what it was at first in the patriarchs timse , is so far from being a matter of complaint , that it is indeed a great blessing . he who must run will not complain of the shortness of the race , especially if the way be not good but rough and uneven . the shortest life is long enough if it be well employed . if we can be so wise as to live well , it is our happiness to die soon ; for then death is but the ending of our misery , and a wafting us over to eternal bliss . and this is it which st. iohn here calls life , it is that glorious and happy state in the other world , which god hath prepared for all true believers . that it is this which is here meant , we need no further proof than to look to the verse before and after our text ; for there he names it expressly eternal life . this is indeed the end of our faith , the completion of the promises , the great and last design of christianity . all other are subordinate to this . whatever else is given is either to further the attainment of this , or to cherish the hopes of it . for this end christ was born ; for this end he died and rose again ; for this end the gospel was preached , and thither tend all the dispensations of the divine providence , even to bring men to eternal life , which also is called by other glorious names in scripture , as heaven , the kingdom of god , the kingdom of glory . if you ask why the apostle should call this state , life simply , when men do live who are not in this state ? the answer is ; he calls it life by way of eminence and excellency , no state being comparable to it . it is deservedly called life , if we either consider the felicity or duration of it . first , it deserveth the name of life upon the account of the felicity and happiness it affords : for life and happiness are often used as reciprocal terms , as words of one importance , according to that saying , non est vivere , sed valere vita ; to live merely to have a being and no more , is not worth the name of life : a man would chuse to be dead rather than miserable . wherefore it is also that st. paul calleth this life a dying daily . he only is said to live truly who liveth happily : and there is no true happiness but in this life which the apostle here speaks of . what , and how great this happiness is , is not yet known . some late enthusiasts and visionaries have taken upon them to describe this future state , as particularly as if they had already lived some time in it : but st. iohn saith , it doth not yet appear what we shall be ; and we have reason to believe , that there was as much revealed to him as to them . what he says is certain , what they add ought to be rejected as presumptuous dreams and delusions . god has revealed clearly that there is another life , and has assured us , that it is more than a sufficient recompence for all our labours and services , and that it will afford perfect contentment and satisfaction : but the particular circumstances of that life are yet kept secret , partly because we could not conceive or comprehend them : we are not capable of a full discovery of that life , for it exceeds our highest thoughts and best apprehensions . eye hath not seen , nor ear heard , neither have entered into the heart of man the things which god hath prepared for them that love him . the scripture speaks to us of rivers of pleasure , kingdoms , scepters , and uncorruptible crowns : but we are to understand this no otherwise than as similitudes representing something of exceeding great worth and value . as our greatest thoughts of god fall short of what he is , so also all our apprehensions of heaven ; for the happiness of heaven is infinite like the nature of god. kings and princes study to have their courts answerable to their magnificence and dignity . how glorious and magnificent then must heaven be , the court of the great king ? whose power is almighty , whose wisdom is infinite , and all whose perfections are past finding out , either by men or angels . surely god shall there display himself and his attributes , most clearly and most fully to all beholders . st. iohn , who had a clearer prospect of heaven than ever any mortal man , tells us , that there is no manner of imperfection there . the city , saith he , had no need of the sun , neither of the moon to shine in it ; for the glory of god did lighten it , and the lamb is the light thereof . and there is no night there , and they need no candle , neither light of the sun ; for the lord god giveth them light . there is also ( he tells us ) a freedom and absolute exemption from all misery , pain , and trouble ; they who are there shall hunger no more , neither thirst any more , neither shall the sun light on them , neither any heat ; for the lamb which is in the midst of the throne shall feed them , and lead them to living fountains of waters , and god shall wipe away all tears from their eyes . there we shall not be clogged and fettered to a weak , infirm , sickly body , as now ; for then this corruptible shall put on incorruption , and this mortal immortality , and christ iesus shall change this vile body , that it may be fashioned like unto his glorious body , whereby he is able even to subdue all things to himself . and if our bodies shall suffer such glorious changes , what think you shall be done to our souls those precious and better parts of us ? it is not to be doubted , but they also shall be highly exalted and perfected ; we shall not be liable to ignorance and error , but shall be enlightned with the knowledge of all truth ; for ( as st. paul saith ) now we see through a glass darkly , but then face to face ; now we know in part , but then shall we know even as we are known . there shall be excellent , choice , and most desirable company , not only all saints , and the spirits of just men made perfect , but angels and arch-angels , cherubims and seraphims : and we shall not only have the pleasure of their company , but shall be equal unto them , as our saviour tells us . nay , which is yet more , there we shall enjoy christ and god ; and not only enjoy them , but be transformed into their likeness . beloved ( saith st. iohn ) now we are the sons of god , and it doth not appear what we shall be , but this we know , that when he doth appear , we shall be like him , for we shall see him as he is . seeing this doth appear , what needs more , there is no climbing higher . god is the height of perfection , and the fountain of all happiness : and it is impossible to conceive greater felicity , than what this enjoyment of god , and likeness to him amount to . the highest creatures are not capable of more . the aspiring to be as gods was the sin of our first parents , and did tempt them to eat the forbidden fruit , and was the occasion of all that misery which came upon them and us both . but behold we are now to become as god , in a higher , better , and truer sense than what they aimed at , or could have come to by any fruit , tho' it had not been forbidden . behold what manner of love is this , wherewith the father hath loved us , that we should be called the sons of god! what ineffable glory ! what high dignity is this that man is now exalted to ! lord , what is man that thou art so mindful of him ? and the son of man that thou visitest him ? thou hast made him but a little lower than the angels here in this world , and hereafter thou designest to make him equal to them , yea like unto thy self ! how astonishing are the thoughts of this ! what admiration may they breed ! especially when all this glory and honour is not for a day , a month , or a year , but to all eternity . the duration of this state is another reason why the apostle calls it life . what is short and momentany deserves not the name of life ; and therefore our life in this world is reckoned , in scripture , but as a breath , a vapour ; it is to be esteemed but as a puff of wind. but that life above suffers no changes ; it is unalterable , it never hath an end ; it lasts not only a thousand thousand years , but for ever and ever . here we think much if we have a few days peace and contentment : but they who are in heaven are eternally happy . thus we see what sort of life it is our text speaks of . if you ask , to whom are we indebted for it ? look to the preceeding verse , and there you will find it . this is the record , that god hath given to us eternal life , and this life is in his son. it is to jesus christ only that we owe the obligation ; it is by him , and through him , and for him that we come to life ; for he only is the discoverer of it ; he only is the author of it , and only hath the disposing and giving of it . first , he is the discoverer thereof ; he hath brought life and immortality to light through the gospel . before the gospel was published , men were ignorant of this life ; neither the certainty nor nature of it were known . the wise heathens indeed had some notion of a life after this ; they judged it reasonable , that the soul should survive the body . but however , all they talkt were mere conjectures ; they had no assurance of the truth . and tho' it be certain , that the jews had the promise of eternal life , as well as temporal good things ; and that all the pious and holy men among them lived in expectation of it , yet it was so darkly revealed even to them , that you know , there was one sect amongst them who denied the resurrection altogether , and even those who believed it had no very right and worthy thoughts thereof , or else they might have soon refuted the sadducees gross apprehensions . but whatever knowledge either jews or heathens of old had of another life , it is to be ascribed to christ ; for he is the light which lighteth every man that cometh into the world. and now he hath put this matter clearly out of doubt . neither the resurrection from the dead nor the life hereafter needs now be disputed as doubtful problems ; for jesus christ hath given evident demonstrations of the truth of them , by his plain assertions and express promises , and his own resurrection . but secondly , christ is not only the discoverer of eternal life , but the author thereof also . there was more required to the attaining this than the mere discovery of it . this was above humane reach : it was too great a height for man of himself to climb to . if any had attempted this , trusting in his own worth , he had been certainly baffled and defeated : his boldness as it served to be laught at , so it should have been punished . but as christ hath shewed us this , so he hath purchased it for us . it is the merits of christ which have opened the kingdom of heaven ; and it is by his strength that we perform the conditions of entering into it . and when we have performed the conditions it is even he himself who bestows it on us ; for he is that holy one who hath received the key of david , who openeth and no man shutteth , and shutteth and no man openeth . it is he who putteth on us the crown of life . when we have done our work it is from him that we receive reward : and this reward is promised to all who believe . which leads us to the last particular ; namely , to shew , that all who have the son have life . this is a point we need not stand much upon ; for it is so clear and evident , not only through this epistle , but the whole new testament : there is not the least shadow of pretence for the doubting of it . verily , verily , i say unto you ( saith christ ) he that heareth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life . and again it is said , he that believeth on him is not condemned , but he that believeth not is condemned already , because he hath not believed in the name of the only begotten son of god. believers have full assurance of eternal life ; for their faith unites them to christ. he that eateth my flesh and drinketh my blood , that is , believeth in christ , dwelleth in me and i in him . see also chap. xvii . now christ and his members will not be divided ; where the one is , the other will be also . father , i will that they also whom thou hast given me , be with me where i am , that they may behold my glory which thou hast given me . and we are sure , the father heareth the son. believers also have good ground to hope for eternal life ; for faith is the very seed and principle from which it flows . the life of faith is the beginning of the life of glory ; the one is but the perfection and completion of the other . blessed is he therefore who believeth ; for there shall be a performance of those things which are told him from the lord. it is faith then , and faith only which giveth us a title to eternal life ; such a faith , i mean , as was formerly described . he that so believeth on the son hath everlasting life , and he that believeth not the son shall not see life , but the wrath of god abideth on him . they who do not , and will not embrace christ here , shall not be embraced by him hereafter . they who refuse his yoke in this world , shall in the world to come be cast out of his glorious kingdom , and thrown to that place of darkness , where there is weeping , and wailing , and gnashing of teeth . now , that we may draw to a close ; what an influence should these considerations have upon our souls ? what a holy disdain should they work in us of those sublunary and perishing things ? how much should we despise and undervalue those empty and fading vanities , seeing we have such infinitely better things prepared for us , and waiting upon us ? doth he , who is called to a kingdom , mind sticks and straws , trifles and petty inconsiderable things ? remember ( o christian ) what thou art , and what thou art called to ; keep up the decorum that is suitable to the dignity of thy person , and walk worthy of the vocation whereunto thou art called . do not creep upon thy belly , and lie groveling upon the ground ; lift up thy head , and let thy heart be where thou seest thy treasure is . be not like the foolish indians , who sell their gold , and their pearls and other precious things for brass , and iron , and glass beads . do not seek to fill thy belly with husks , when thou mayst have fulness of bread in thy father's house . do not grasp so fast , but let go those painted vanities , those mere shadows of delight , and make sure to thy self that fulness of joy , and those rivers of pleasure , which are at god's right hand for ever and ever . secondly , consider those things , that thou mayst have comfort in thy afflictions , that thou mayst bear up , with a chearful spirit , under all the crosses that are laid on thee . the hopes of heaven do lighten the burthen of affliction ; they take away the heavy pressure thereof . how light should we consider our affliction , which is but for a moment , seeing it is followed by a far more exceeding and eternal weight of glory ? look unto iesus the author and finisher of our faith , who , for the joy that was set before him , endured the cross , despising the shame , and is now set down at the right hand of the throne of god. now , if we suffer with him , we shall be also glorified together with him : and i reckon ( saith st. paul ) that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us . thirdly , consider what a mighty encouragement this blessed life is , and what a powerful inducement it should be to prayer , meditation , to all holy duties , and , in a word , to a hearty compliance with the whole gospel ? we are not commanded those things in vain , for naught ; all the pains we are at this way shall be well rewarded . do we toil and sweat for the bread which perisheth ? and shall we not labour for that which endureth to eternal life ? do men venture upon merciless seas ? do they throw themselves upon the points of swords , and before the mouths of cannons for a little gain or some small piece of honour ? and shall we refuse to walk circumspectly , to live soberly , righteously , and godly , for heaven and eternal life . be ashamed ( o christian ) of thy sloth and laziness ; blush to see some taking more pains for earth than thou art for heaven , for perishing thant hou art for eternal riches . you see your labour is not in vain ; be stedfast therefore and immoveable , and always abounding in the work of the lord ; run with patience the race that is set before you , and run so that you may obtain . do not faint and weary in well-doing , but persevere therein to the very end. be thou faithful unto the death ( saith christ ) and i will give thee a crown of life . finally , let what hath been said raise your appetite , and stir up in you a holy and sincere desire of this sacrament of the lord's supper , which strengthens your faith , cherishes your hope , gives you the encrease of grace here , and is to you a sure pawn and pledge of glory hereafter : for this holy sacrament is the body and blood of the lord jesus , not the sacred symbols and representations thereof only , but the conveyance of the merits of his death and sufferings also . now , except ye eat the flesh of the son of man , and drink his blood , ye have no life in you . eat therefore ( o friends ) drink , yea drink abundantly , o beloved , that your souls may be satisfied and live for evermore . now unto him who hath loved us , and given himself unto the death for us , and who hath opened the kingdom of heaven to all believers , even unto iesus christ , with the father and blessed spirit , the glorious and incomprehensible trinity , be all praise , honour and glory , for ever and ever . amen . sermon viii . on easter-day , . cor. xv. . if in this life only we have hope in christ , we are of all men most miserable . what the church commemorates in this great festival of easter , solemnly celebrated by all antiquity , st. paul evidently proves in this chapter , viz. that important article of our creed , the resurrection of our lord iesus christ. and from this , necessarily he deduceth another most material point , which is the certainty of our own resurrection . the firm belief of both these points , are not only absolutely necessary , but also the serious and frequent consideration of them is most useful , that we may be strengthened and encouraged in our temptations , comforted in our troubles , and animated to a chearful labouring in every work of the lord. the certainty of an after state , as well as the quality thereof , is only known by the gospel , it is iesus christ only who hath brought life and immortality to light through the gospel ; the heathens had some knowledge thereof , but it was very faint ; it was only as a dream and imagination : for when our apostle taught it at athens , he was counted a babler , and was mocked there even by the philosophers themselves . and among the iews there was the sect of the sadducees who believed neither resurrection nor spirit . st. paul attacks these epicurean and sadducean principles in this chapter , for it would seem that some of the church of corinth , were corrupted with them , and said , that there is no resurrection of the dead , though the belief of this point be so essential to a christian , that he ceases to be one who denies it . the words of our text are one of those arguments , st. paul makes use of , for evincing the truth and certainty of our resurrection , and it is an argument taken ex absurdo ; which is accounted a demonstration even in the strictest science ; for there be many propositions of the mathematicks which cannot be otherwise demonstrated , than by shewing the absurd consequences of their being false . i shall endeavour to demonstrate the strength and force of this argument of st. paul for another life : but first let us consider the truth of his assertion here , that we , that is , good and sincere christians , would be of all others the most miserable , if there were no more expected than what this life doth afford . st. paul , saith here , that if christians had no hope but in this life they would be of all men most miserable : he doth not say , they would be the only miserable persons , whereby he clearly insinuates , that others as well as they are liable to misery in this world. as some ignorant and unjust men charge religion , with commotions and mischiefs in the world , and make it pernicious to commonwealths and civil societies , though its principles , if truly understood , and candidly received , and heartily obeyed , would certainly tend to their peace , settlement and security ; so there be some who count religion a great obstruction to the happiness of private men , that it imbitters our lives , that it only damps our pleasures , and that it doth render men wretched , by obliging them to much inward sorrow , and contrition , and exposing them to much outward trouble and affliction . there be who think and alledge , that men would have an uninterrupted happiness , and a constant pleasure and satisfaction , if it were not for the restraints that religion and the laws of god lay upon them . but we may see the contrary , from daily experience , they who are farthest from god , and the observing his laws , are not the farthest from misery and trouble ; nay , oft-times men , by forsaking god , and his commandments , have involved themselves into inextricable trouble , and brought upon them misery and punishments , less supportable than what has befallen any for their strict adherence to god , and the laws of christianity . it is true , the way of religion is narrow , and set with thorns ; but the broad way has its uneasiness too , and in it men meet also with mischievous and hurtful accidents . the wicked man travelleth with pain all his days , saith eliphaz . and isaiah , compares the wicked to the troubled sea , which is still casting forth mire and dirt . the distempers and diseases , which follow intemperance and excess in meat and drink , are more troublesome , even to the flesh , than fasting and mortification , and the other severities which religion prescribes . i shall not name that shameful disease which is the ordinary reward of unclean persons ; but only observe , that as it is dishonourable , even among the devil's votaries , so certainly it is more grievous to be born , than persecution or martyrdom for the name of iesus . but not to insist further on these particular evils , which follow vice and sin ; let us consider men in general in this world , and we shall see , that they are liable to many temporal miseries , and that though they would renounce christianity , they could not secure themselves from trouble and sorrow . iob speaking of mankind in general , saith , that man that is born of a woman , is but of few days , and full of trouble . which is a truth , that all the world will assent to , from their particular experience : our bodies are subject to diseases , our goods are exposed to violence and rapine , the country we live in is liable to be infested with wars , pestilence and famine . it were too tedious for me to reckon up all the particular troubles , crosses and afflictions , which man's life is exposed to in this world , and some one or other of them , every man is daily encountering . great travel is created for every man , and an heavy yoke is laid upon the sons of adam , from the day that they go out of their mothers womb , till the day that they return to the mother of all things ; says the wise son of syrach , upon which account solomon praised the dead , which are already dead , more than the living which are yet alive ; yea , saith he , better is he than both they which hath not yet been , who hath not seen the evil work which is done under the sun. so that it seems , he thought it better not to be born , than to be born and to live only to see and feel the miseries of this life , which is certainly true , if men be only destinated for this present temporal life . what s. paul saith of christians , that of all others they will be the most miserable , may be said of mankind in general , with a respect to other creatures , if all after-hopes shall be taken away , and that they be not considered with a relation to the other world. the beasts and brute creatures ; are more happy than we , they are brought forth with less pain , and brought up with much less care ; they come sooner to perfection , and arrive at the sensible pleasures , proper to their several beings with more facility and less travel ; they are liable to fewer calamities , and are not so much interrupted in their enjoyments ; they live easily without reflection , and die without any regret or trouble ; so that certainly , if there be no respect to another world , man is a more vain and miserable creature than brutes , and still the more miserable , as he is , the more wise and good. wherefore it is that the apostle saith here of christians , that if in this life only we have hope , &c. for first , besides these general calamities , which , as men , they are liable unto ; christians are exposed to many particular troubles and afflictions , upon the account of their profession : for the doctrines they teach and believe , the rules which they follow themselves , and prescribe to others , are so contrary to flesh and blood , and so opposite to the interests and common sentiments of corrupt men , that they are still drawing upon themselves storms of persecution . our saviour not only forwarns his disciples of these persecutions that would arise , for the gospels sake , but he makes the cheerful undergoing of them , the indispensible condition of being his disciple , and prescribes it as the first lesson to be learned of them ; if any man ( saith he ) will come after me , let him deny himself , and take up his cross and follow me . as the iews were greatly mistaken in their expectation of a messias , thinking he was to establish a temporal kingdom and to bestow temporal rewards ; so christians will be much mistaken if they think by coming to christ , to secure themselves of wealth , honour , riches , preferments , and other worldly advantages : for oftentimes they who cleave to christ are forced to part with these , and who cannot let them go on some occasions , must part with him ; for both cannot be kept together . as in one place , our saviour saith , he that loveth father or mother more than me , is not worthy of me , and he that loveth son or daughter more than me , is not worthy of me ; and he that taketh not his cross , and followeth after me , is not worthy of me . so in another place , he saith plainly , if any man come to me , and hate not his father and mother , and wife and children , and brethren and sisters , yea , and his own life also , he cannot be my disciple , and whoso doth not bear his cross and come after me , cannot be my disciple ; which our apostle and his other fellow apostles , and the primitive christians found to be true by their own experience ; for , by becoming the disciples of jesus christ , they not only forfeited the common comforts and conveniencies of this life , but they also suffered all the torments , indignities , and cruelties , which enraged men could inflict , they were tortured , and had tryal of cruel mockings and scourging ; yea , and of bonds and imprisonments , they were stoned , sawn asunder , tempted , and slain with the sword , they wandred about in sheeps skins , and in goats skins , being destitute , afflicted , and tormented . and though the world was not worthy of them , yet they were made to wander in deserts , and in mountains , and in dens , and caves of the earth . now this being the condition of christians , st. paul saith , they would be , of all others , the most miserable , if they had hope only in this present life , for he speaks this with a relation to the persecutions and afflictions they were then made to suffer , as appears from the . and . verses of this chapter , where he tells of being in ieopardy every hour , of his dying daily ; that is , daily he was not only exposed to death , but made to suffer such things as would make death more sweet , as is made out by what followeth , that he fought with beasts at ephesus . but then it will be alledged , that this speech of st. paul holds not always true . it might be true that christians were most miserable in the days of the apostles , and sometime after , when persecution raged against them . but the like cannot be said at other times , when they are allowed to live at peace , and in quietness . to which we reply that there is always reason to pronounce this of christians , even upon the account of the crosses and afflictions , they are exposed to more than others : for in all times , sufferings of one kind or another attend either the profession or practice of christianity . all that will live godly ( saith our apostle ) shall suffer persecution . and again , he saith , we are appointed to affliction . the taking up the cross , is a duty which christians are always bound to , and in the best and most peaceable times there is still occasion for it . nunquam bella piis , nunquam certamina desunt , et quo cum certet , mens pia semper habet . in the world ( said our saviour to his disciples ) you shall have trouble . there will still be trouble , though not always of the same kind , nor in the same measure . from the beginning , he that was born after the flesh , persecuted him that was born after the spirit , and it is even so now , ( saith st. paul ) and it will be so still to the end of the world. god suffers not the hatred and malice of the wicked , to rage alike hotly against his people , nor does he let the storms of persecution fall always down in a furious violent manner ; but he gives his people some respite , lest they should faint . however these storms are always breeding : and it is the duty of all true christians to expect them , and to be preparing for them . the world in its calmest mood , is to be regarded , as the mariners do the sea , which , though it sometimes puts on a fair and smooth face , yet of it self it is a dangerous and uncertain element , easie to be disturbed and apt to rage , so that they , who are upon it , are never secure , they move in continual danger , and every hour are liable to a thousand hazards and mischances , which oblige them to be always on their guard : thus the life of christians in this world , is more a warefare than that of other men , they struggle continually either with actual persecutions , or with the fear of them , which may prove no less incommodious and prejudicial to their peace and quiet . but here it may be asked , if such be the life and condition of christians , how is this consistent with those temporal promises which the scripture abounds with ? doth not the same apostle say , that godliness is profitable to all things , having the promise of the life that now is , and of that which is to come ? for answer hereto , you must know , that religion and godliness do , in themselves , directly and naturally tend to procure us temporal happiness , but the disorders which sin hath raised , and the general wickedness of the world , do interrupt this natural order and course ; as in a well ordered civil state and common-wealth , innocence , and upright and righteous dealing is ones best security from civil punishments , whereas in a corrupt and degenerate state ▪ where there is no respect to justice , or equity , that will not save a man ; money , favour , interest , and base deeds , will prevail more than the greatest integrity . moreover , god gives the temporal promises , to take us off from immoderate care and anxiety for temporal things ; and to confirm our dependance on him , by assuring us , that he will provide what of these things he sees convenient . but we are not to interpret them as assurances of an affluence of worldly enjoyments ; nor must we accuse him of breach of promise , when we do not flow in earthly pleasures . he may very well keep his word , tho' these outward things do not so much abound , if with a little external measure he give much inward peace and contentment , as he doth always to his own children : for , he maketh the little of a righteous man to be better than the riches of many wicked : under the law god's favour was expressed much in external blessings and advantages ; but it is otherwise now under the gospel . it is true , there are temporal promises in the gospel , but they have an express clause of reservation of the cross and persecution , as you may see , mark x. . however , the text still holds true . consider , true christians , whatever way you please ; let them be never so well sheltred from persecution , and outward crosses ; let them have this life , and all its advantages , yet if they have no ground of hope beyond it , they are still miserable and more miserable than others , who come short of their knowledge and perfection : for by the doctrine of the gospel they are made sensible of the vanity of all sublunary things , are taught to despise and contemn them ; they have their desires raised after a nobler felicity than any here below , which yet they can never obtain , but must still despair of , if so be there be no life after this : and therefore they can have no true pleasure in this , because they see themselves in an impossibility of getting that good which their souls crave . he cannot chuse but be discontented , and consequently miserable , who can never have that state and condition suitable to the greatness of his mind : what a torment is it to a great spirit , and one of an heroick mind , to stoop to mean silly things ? how uneasie would it be to one who has improved himself in all wisdom and learning , and other moral endowments to be confined always to boyish exercises . now the plays of children are not so far below men of age and understanding , as the best state and chiefest imployment of this world , is below a true christians mind , who is improved to a capacity of a communion with god ; and whose holy ambition aims at no less . who considers this life only as a place of improvement for that better life above , may be contented and satisfied in every state , because there is no state which doth not afford abundant occasions of recommending ones self to god , and acquiring those qualifications necessary to eternal life : but abstract from this , what a dull thing is life , and how tedious and irksome must it be to every wise and good man ? if it were not in order to another life , this would not be desireable , and the shortest life would be preferable to the longest ; to be condemned to methusalem's life , would be no small affliction ; to be obliged to live for nine hundred years in a bedlam , and to dwell always among fools and knaves , for the world generally is no better , where there is daily repeated the same scene of impertinence and villainy : this i say , would be very grievous to wise and thinking men. wherefore it clearly appears that if there were no hope beyond this life , the best and wisest men would of all others be the most miserable ; and that in this case , knowledge and vertue would not at all be desireable , because they would serve only to beget in men a disgust of this life . the most brutish would then be the most happy , because as they aim no farther than the present life , so they want the sense to perceive the meanness of it . now the truth of st. paul's assertion , in the text , being thus cleared , i proceed next to shew the forcibleness thereof , for evincing another life . that men should be more miserable than other creatures ; and the best men the most miserable men , is a gross absurdity . and who asserteth it , fixeth an imputation upon god , which cannot be mentioned without the horridest blasphemy . wisdom and goodness are essential attributes of the deity : but neither of them would appear , if men were less happy than beasts , and the best of men more miserable than the rest . what a vain thing were man , if he were altogether mortal ? and how unlike the product of an infinite wisdom ? where were infinite wisdom , if a creature , capable of immortality , made only some short appearance upon a stage of vanity and misery , and then removed and turn'd into nothing . if the faculties of an angelical life , and the capacities for the highest perfection , were given to one who could never step beyond the meanness of an animal and sensual life . and where were divine justice and goodness , if there were no difference betwixt good and bad ? if it fared alike with the worst and with the best ; if they who feared , loved , and served god , should not partake more of his favour than they who had no regard to him , nor to his laws . if then it be inconsistent with the wisdom and goodness of god to make men less happy than beasts , and to suffer the best of men to be more miserable than the worst , and that it would be certainly so , if there were no other life , then certainly there must be another better life , to make the vast difference that should be betwixt man and other creatures , and good and bad men. therefore , the miseries of mankind in this world , but especially of good men , are an evident proof , that there is another life to come . quod erat demonstrandum . having thus laid before you the solid ground of a christian's hope , and the strong reasons why we should look for a better life to come , i will next proceed to draw some necessary inferences from this great important truth . and first , we may learn hence the true rules of measuring our own , and other mens happiness , which is to regard , not always things present , but that which is to come . it is no great matter to discern who hath the greatest wealth , the highest honour , and largest possessions : but from these we cannot conclude , who is the happiest ; for man's happiness consists not in the abundance of these outward things , which he possesseth , but in the sure and well grounded hopes of that better life to come . the outward things of this world , can neither secure the present life , nor make it comfortable to a truly wise considering man : it is only the hope of heaven and eternal life , which yieldeth true contentment and satisfaction to the soul : who wanteth this hope is miserable , how splendid soever his outward state be . and though one possess nothing of this world , but live in the want of all outward comforts ; yet if he be nourished with this inward consolation , if he be filled with a lively hope of that life which is above , and demean himself so , as that he certainly shall come to it . there can be none more happy , his happiness is beyond expression . dly . this sheweth that the wicked and ungodly are truly miserable , and the good and upright always happy ; for the last have what the other cannot have , a hope beyond this life . as st. paul saith here , that he , and such as himself , would be of all others , the most miserable , if their hope were only in this life ; so they must be of all others , the most happy , because their hope is not confined to this life , but reacheth far beyond it . wherefore look not altogether upon mens outside , neither let your selves be deceived with the present prosperity and success of the wicked , nor scared with the crosses and afflictions of the godly , let not these things tempt you , to say , that it is vain to serve god , and what profit is it to have kept his ordinances , and to have walked mournfully before the lord of hosts ? call not the proud happy , neither magnifie them that work wickedness ; nor despise the good as fools , and mean spirited persons ; suspend your judgment until you have seen , and considered the end of both ; for what solon said to croesus , is most true , no man can be counted happy before death . then shall ye return and discern betwixt the righteous and the wicked , between him that serveth god , and him that serveth him not , for they shall be mine saith the lord of hosts , in that day when i make up my iewels , and i will spare them as a man spareth his own son that serveth him . but behold , the day cometh that shall burn as an oven , and all the proud , yea , and all that do wickedly shall be stubble , and the day that cometh shall burn them up , saith the lord of hosts ; that it shall leave them neither root nor branch . but the good and upright have not only the advantage of the wicked in the other world , they have it also in this ; for the prospect of eternal life , and the sure hopes they have of it , give them greater joy and satisfaction , than the wicked can receive from their pleasures and enjoyments : what results from the one is dull and insipid in comparison of the other . and as the wicked have less joy and satisfaction even here , so they are disquieted with many vexing cares and tormenting fears , wherewith the souls of the righteous are never affected : for not to speak of the terrours of hell , which sometimes seize them ; they place all their happiness in these outward things , which are daily liable to a thousand hazards ; and therefore it is that they are never at rest , but miserably tossed with cares and fears . the difference betwixt the godly and the wicked , may be compared to that of two persons at sea in a most dangerous storm , where there is hope of saving life , but nothing else . but the one has a goodly inheritance , to live upon , when he comes to land , and therefore cannot be much cast down ; whereas the other having lost his whole stock and substance , is not only miserably damped with grief for the loss of that , but also quite confounded with the thoughts of his after poverty and misery . thirdly , this doctrine of the certainty of another better life , serves greatly to comfort us under the miseries and calamities of this ; and therefore that we may have this comfort , let us both firmly fix the belief of it in our hearts , and also frequently meditate thereon . it is in vain for any to expect to pass thorow this world without trouble and affliction , and there is no true support under any affliction , but the lively hope of that glory which is to be revealed ; with this , one may bear the heaviest cross chearfully ; and without it , the lightest affliction may overwhelm the spirit ; for this cause , saith st. paul , we faint not , for though our outward man perish , yet the inward man is renewed day by day ; for our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . cheer up thy spirit whosoever thou art , that liest under the pressure of any affliction , if thou repentest of thy sins , if thou lovest god , and be resolved to walk so as to please him , why shouldst thou be cast down ? lift up thine eyes unto yonder regions above , and consider what an interest thou hast there ? what a blessed inheritance is there reserved for you ? is thy condition here uneasie and troublesom , and art thou still tossed about ? remember when thou comest there , thou shalt have all rest and peace . art thou hated by men , and persecuted with their hands and tongues , let not that vex thee , seeing thou art beloved of god , and hast friends above who will shortly receive thee unto their everlasting habitations , where are good things which neither eye hath seen , nor ear heard , nor can the heart of man conceive them . take the spoiling of your goods joyfully , knowing that ye have in heaven a better and an enduring substance . dost thou here suffer the want of all things , bear it for a while patiently , for when thou ascendest heaven , and enter'st into the presence of god , thou shalt find fulness of joy , and rivers of pleasures for evermore . the bitterness of this life shall be abundantly recompenced , by the sweetness and happiness of the other ; there it is where we shall be comforted for all the days wherein we have been afflicted : for there men shall hunger no more , neither thirst any more , neither shall the sun light on them , nor any heat ; for the lamb which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of waters ; and god shall wipe away all tears from their eyes . when columbus set first out to sea , in order to discover a new world , he suffered unspeakable straits , hardships and difficulties . the very reading of them is astonishing , yet he still bore out , by the hope of discovering land , which was very faint and uncertain ; for he only conjectured that there might be such a thing . now , if such a faint and uncertain hope of an earthly country , could make one run upon so many hazards , and bear up under such disasters , what a support to our minds , and a comfort to our spirits , should the hope of an heavenly country be ? a country whose riches , and glory and felicity , we poor mortals cannot conceive , much less express : and which is no dream , or conjecture , but which is clearly demonstrated to us , by the word of god ; and from which nothing can obstruct us , if we be but stedfast and immoveable , and always abounding in the work of the lord. death might have prevented columbus's discovery , and robb'd him of that satisfaction ; but death cannot impede our passage unto heaven ; for it is the very means of entring into it ; it is the very loosing of the fetters , and removing the cloggs , which detain us in this miserable life , and a setting us at liberty to return to god , whence we came , and to take possession of that glorious life , which christ hath purchased for us . fourthly and lastly ; is there a life after this , and a blessed life too ? then certainly it becometh us to give all diligence to secure it for our selves ; 't is no less our interest than our duty . it will not fall to our lot by chance , and without we use true endeavours after it . it is true , jesus christ hath purchased this life for us , and payed the price of it , without which no man could ever have expected it : but still it lies on us to qualifie our selves for it , by the performances of those conditions on which it is granted , and these are faith and holiness . first , we must have faith , for without this , saith the scripture , it is impossible to please god ; and if it be impossible to please him without faith , it is impossible to expect heaven without it ; for he will never admit one there who doth not please him . he that believeth on the son , hath everlasting life , and he that believeth not on the son , shall not see life , but the wrath of god abideth on him . if you ask what faith is . it is to believe the existence of god , his almighty power , his infinite wisdom , his incomprehensible goodness , and his most wise and watchful providence ; it is , to give a most hearty assent to the truth of his word , to the authority and goodness of his laws , to the ineffable greatness of his promises , and to the justice of his threatnings ; it is to receive , with zeal and affection , the lord jesus christ , to own the miraculous nature and dignity of his person , and to acknowledge the necessity , vertue , and usefulness of his offices of prophet , priest , and king : finally , it is to admit , by a profound humility , the incomprehensible mystery of the trinity , and to depend upon the influence and operation of the holy spirit , the third person of the god-head . our faith must comprehend all this : and without this faith no man can be saved : for unless a man believe all that god has clearly proposed , he not only does not honour god as he ought , but he actually dishonours and affronts him . now the true evidence of this faith is holiness , which is also the other condition required of those that would be saved , faith without works , saith st. iames , is dead ; and without holiness , saith st. paul , no man shall see the lord , heb. xii . . how fit and proper unsanctified persons may be for settling and propagating christ's kingdom upon earth , i do not well know , but this i know , and am sure of , that none shall share of his heavenly kingdom , but they who are pure as he is pure ; every man that hath this hope in him purifieth himself , even as he is pure . the absolute necessity of holiness , will , i suppose , be acknowledged by all , but i fear many mistake what it is , and wherein it consists . some think , that it lies in varnishing a little the outside , the putting on a form of godliness , like the pharisees whom our saviour resembled to whited sepulchers , which covered rottenness and filth ; some think they are holy enough , if their opinions be sound , and that they are in communion with an orthodox party , and a zeal to promote that party which they think so , is all the sanctity which others aim at . i heard of one who said of a certain person , that she was a saint indeed , because , she had the vocabula artis ; what he meant thereby , i do not well know , except it was , that she spake the dialect , and used the phrases peculiar to some people . indeed he that is holy , will take heed to his words ; but i know no kind of language sufficient to sanctifie one ; and if there were , then there needed not great violence in taking the kingdom of heaven . but not to pursue these manifold sad mistakes of men , true holiness regardeth god , our neighbours , and our selves . as it regards god , it consists in loving him sincerely above all things , being ready to part with any thing rather than offend him ; in being zealously concerned for his glory and interest according to knowledge and equity : for evil must not be done that good may come , who doth so , saith st. paul , their damnation is just ; to drive on things per fas & nefas , is so far from honouring god , that it occasions him to be blasphemed . finally , he truly loves god , and is holy towards him , who makes conscience of keeping his commandments , o that my ways were directed to keep thy statutes ! then shall i not be ashamed when i have respect to all thy commandments , psal. cxix . , . but , secondly ; he that is holy towards god , will be holy also in all manner of conversation towards men ; these two god hath joined together by his word , and men must not put them asunder : now holiness towards men is to honour all men , and to love the brotherhood ; to deal with others as we would be dealt with , to be unjust to none , but to render all their due according to their several places and relations : and if i have not quite mistaken the moral of the christian religion , it takes in subjection and obedience to our superiours , and lawful governours , in things lawful . moreover , holiness towards our neighbour , comprehends mercy and charity . we ought to have compassion upon him , to relieve his wants according to our ability , to forgive his faults , and to cover his infirmities as much as possible . a holy man will not be hard-hearted and severe towards his neighbour in his transactions with him , nor will he treat him with the utmost rigour , especially when it cannot be done without his ruin . and st. iames tells us , he shall have judgment without mercy , that hath shewed no mercy , james ii . . lastly , to compleat our holiness , we must look well to our selves , and carefully preserve our selves unspotted from this world , we must walk honestly as in the day , not in chambering and wantonness , not in gluttony and drunkenness , not in strife and envy , nor making provision for the flesh , to fulfil the lusts thereof . frequent or habitual excess and rioting , whoredom and uncleanness , lascivious looks and speeches , not only spoil the beauty of holiness , but quite deface it . as to our selves ; holiness is chastity and purity , modesty and humility , temperance and sobriety , the taking care to suppress the corruption of our nature , and to improve our selves in the exercise of every grace . thus i have given you a true scheme of that holiness to which eternal life is promised : and having such a promise , let us therefore cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god , cor. vii . . by these things we must study to qualifie our selves for that other better life , otherwise we do in vain expect it . whether it be fit and proper to imploy . wicked and unhallowed hands in rearing up the temple of god in this world , i shall not now determine ; but sure i am , such shall never inherit the kingdom of god in the other : let men be never so active and zealous for christ's kingdom upon earth , tho' they prophesie in his name , and in his name cast out devils , and do many wondrous works ; yet if they be workers of iniquity , he will say unto them , depart from me , i never knew you . as the certainty of an after happy state , is clearly demonstrated in scripture ▪ so there is nothing more plain and evident , than that holiness thorough iesus christ is the only way that leads to it . what a strange thing then is it , and how unaccountable , that those who profess a desire and hope of this life , do not walk in this way thereto ? we have at present a great deal of talk about religion , but there was never less of the practice thereof . there was never more profession , nor was there ever so little of the fruit of godliness to be seen . religion and truth are in every bodies mouth ; but very few endeavour a conformity to them . some are altogether careless of holiness , as if they knew some by-path ▪ or nearer or easier way to heaven . others , as if they had no hope but in this life , are only concerned for a present temporal interest ; as if christ's kingdom were only in this world , they only lay themselves out for advancing and establishing the external policy of the church : and this too quovis modo , by any means whatsoever , they will do ill , that good may come , and do think that the end will hallow the means , tho' never so unlawful . but , my friends , be not deceived , suffer not your selves to be cheated and deluded out of the hope of heaven and eternal life : and that you may not fall short hereof , and lose this comfortable expectation , let me intreat you to talk less , and do more : be less anxious about the outward forms of godliness , and be more careful to shew the power thereof in your life and actions ; trust god a little more with the care of his church and truth , and be somewhat more concerned to set up the kingdom of christ within you , without which , you shall both forfeit your part in that glorious kingdom above , and also the honour and privilege of his kingdom here on earth : therefore say i unto you , the kingdom of god shall be taken from you , and given to a nation bringing forth the fruits thereof . this judgment we have deserved , and we have great cause to fear it : nothing will prevent it , but our timely and unfeigned repentance , a serious turning to the lord , and bringing forth the fruits of holiness and righteousness . if we do this , god will yet have mercy upon our nation , settle the state , preserve the church , and render her illustrious in order and purity , and will make religion and truth to flourish , to our praise and renown abroad , our peace and comfort at home , and to further and facilitate our attainment of eternal life hereafter . amen . sermon ix . on rev. ii. . he that hath an ear , let him hear what the spirit saith unto the churches : to him that overcometh , will i give to eat of the hidden manna ; and will give him a white stone , and in the stone a new name written , which no man knoweth , saving he that receiveth it . these words were first directed to the church of pergamus , but they were not intended for that church only , for every one is required to give ear to them . we have all the same vocation , the same obligations are on us , and the same rewards are proposed to us , and therefore likewise we are all tied to the same duty . the different stations and orders of the church , do indeed call for some difference in persons behaviour ; but otherwise all christians have the same task enjoined them , and what is spoken to one , is spoken to all . the first thing here called for , is , an attention to the voice of god , a listning to what his spirit saith unto us , let him who hath an ear hear , &c. so likewise began the law and the prophets ; for their usual preface was , hear , o israel . hearing is a sign of a ready and willing mind , and is necessary to prepare the way to those other acts and exercises required of us . it is , indeed , neither the only , nor the main thing we have to do , and therefore they who are only hearers deceive themselves ; as st. iames speaks . as the body would be deformed if it were all ear , so that mans religion is mis-shapen , which is wholly exercised in hearing . but however , hearing is necessary , it must not swallow up all other parts of the christian service ; but neither must it be slighted and neglected . he who turns away his ear and will not hear , shews an averseness to his duty , and though he would set himself to it , he could not go rightly about it , for all our knowledge of spiritual things comes by hearing : this is not to be fetcht from within ; and therefore he , who heareth not , must continue in gross ignorance . we should begin with hearing , and we should never cease to hear , that we may be informed of our lord's will , that we may be kept in mind of it , and finally quickned to it ; as servants wait daily on their masters , to know their pleasure , and to receive their commands , so should we wait on god. i will , saith the psalmist , hear what god the lord will speak . this is every ones duty , none are exempted from it ; not the ignorant to be sure , nor yet he who thinks he hath knowledge : the man of leisure and he who is retired from the world can pretend no excuse , nor will the man of business be excused if he neglect to hear : as many as have ears and faculties to perceive are obliged and commanded to hear ; for the words of our text are , let him who hath ears , which certainly comprehends all and every one . but as we are obliged to hear , so we ought to take heed how we hear , as it is luke viii . . that we hear aright , else we had better not hear at all . now he hears not rightly , who lets only the voice or the sound of the word strike his ear : but who suffers it to pierce thorow to his mind and inner man , and to leave an impression there . wherefore as we must hear , so we ought to have our ears well purg'd of whatever may stop what is spoken from going to the heart , or hinder its working there : for the hearing here required is , opus animi non auris ; it 's a pondering with the mind as well as hearkning with the ear. wherefore , as st. iames adviseth , we ought to lay aside prejudice and filthiness , and all superfluity of naughtiness , and to receive with meekness the ingrafted word of god. and sure none can refuse this , who considers either the dignity of him who speaks , or the excellency of what is spoken : he who speaks is greater than socrates or plato , or any of the ancient philosophers , whom many travelled far to hear speak . he is greater than solomon , whom the queen of sheba was so desirous to hear . and what is delivered doth not tickle the fancy , but satisfies and ravishes the mind ; it is not airy notions , and fruitless speculations which we are bid hear , but a word which is able to save our souls . and that we may hear this joyful and comfortable word , we must not listen to the dictates of our corrupt nature , nor to the maxims of a degenerate world , nor to the particular traditions of elders ; for these do often misguide us , and tho' sometimes they seem to speak fair , yet they only flatter , that they may the better deceive and ensnare us , to make void the commandments of god. neither the clamours of the people , nor the calls of the court , are always to be hearkned to ; for the psalmist tells us , that both the one and the other have sometimes consulted and conspired against the lord , and against his christ. we must not answer every voice , nor believe every spirit , for there be many lying and false spirits in the world : but we must only hearken to what the spirit of god saith , and then we are sure , not to be deceived . this holy spirit sometimes speaks to us by inward motions and inspirations to truth and goodness , and would certainly do it oftner if we were rightly disposed , and careful to attend to them : but it always speaketh to us in the scriptures ; they are the voice of god which we ought to hear ; for no scripture is of private interpretation , neither did the penmen of scripture speak and write of their own head , but as they were moved by the holy ghost : so then it is not man who speaks to us in the scripture , but the spirit of god : and seeing god is not like man , that he should alter his mind , seeing his will , as his nature , is unchangeable ; therefore nothing is from god which contradicts what is said to us in the scripture , and therefore also whatever voice we hear , whether within us , or without us , we ought to compare the same , with what the spirit saith to the churches in the scripture ; if it agree therewith , we have reason to believe and obey it : but if they sound not alike , if there be no harmony , but a perfect discord betwixt them , then that is not from god. it is but a cheat and delusion which disagreeth with the written word , and ought to be rejected , whoever brings it . but it is to be remembred , that the quoting texts of scripture , and the speaking in scripture terms , is not a certain sign that they who do so are true prophets , or that their doctrine is true , and from god ; for men may , and often do wrest the scripture , and use it ignorantly and impertinently . the devil , when he tempted our saviour , quoted scripture ; but we ought to look to the nature and tendency of the doctrine , and consider whether it agree to the scope of the scipture in its particular precepts : for that is the true standard and measure ; ye shall know ( saith our saviour ) the tree by its fruit . now the sum of what the spirit saith to the churches , and to us by the churches in the scripture , is , what we have in the text , viz. to him that overcometh , &c. in handling of which words , we shall first explain , what is meant by overcoming ; then secondly , what is the reward here promised to him that overcometh . as to the first , seeing there is mention here of overcoming , that necessarily supposeth fighting ; for there can be no victory without fighting ; and if there must be a fight , there must also be enemies ; for we cannot fight , but against enemies . and by this it appears that the life of a christian is a warfare , and that by coming to christ we become soldiers , who are engaged to fight . idleness and ease is not the end of our calling ; nor are we listed merely for shew and ostentation ; for we are called to wrestle and fight , and that so stoutly and valiantly , so constantly and stedfastly , until we overcome . it is not enough to begin , to make ready , and present our selves to the battel ; nor yet to fight a while , to hold out against two or three onsets , but we must never turn back , never yield , or give over ; but must hold out to the end , and so too as to carry away the victory , for the promise is here only to him that overcometh . as in the olympick games , none got the prize until he had first got the mastery over his antagonists ; and as among the romans a triumph was granted , not to him that had essayed the war , but to him who had come off victorious . so christians are not to expect these glorious things here proposed , unless they have not only enterprized the good fight , but gained a victory therein . if any man turn back , ( saith god ) my soul shall have no pleasure in him . but blessed is he who endureth to the end for the same shall be saved . heb. x. . but then you 'll ask whom we are to fight with , and after what manner ? in the first place , our text speaks not of carnal fighting ; we are not to understand it of mustering human forces , of encamping armies , setting of battels , laying of sieges , making assaults upon cities to take them , nor of using these , or any other stratagems of war , where there is occasion of shewing military art and valour , and where only carnal and material weapons are used . the rewards of these earthly victories are conquests of new dominions , the submissions of the conquered , acquirements of great power and riches , the erection of trophies in the places of victory , publick triumphs , and the result of all vain-glory and false renown , which reach not further than this lower world : but the manna , the white stone , and new name , and the glories signified by them , are true , substantial , and eternal , and regard the life to come , which is everlasting . and tho' doubtless some great warriors are in heaven , some great conquerours will triumph with the lord jesus at the last day ; yet most of those who acquired kingdoms in any ages here below will lose that above , and be condemned at the last judgment , as thieves , robbers and murtherers for plunder , and rapine , and shedding of blood. but as for those few warlike princes who have gone to heaven , they have not got thither by their mighty feats of arms , but by the justice and equity of their respective causes for which they took up arms , and by using of them with mercy and tenderness , and with a sincere intention for peace ; or else , if their wars were unjust , by true and serious repentance for all the violence committed in them , and by making restitution and satisfaction for all injuries to their utmost power . but the spiritual conquerours cannot fail of heaven ; their very conquest entitles them to it , and all the glories of it ; because it is a spiritual conquest , and the weapons of their warfare are not carnal but spiritual ; and the world , the flesh , and the devil , the enemies which they conquer , are spiritual enemies , against which they arm themselves , with the whole armour of god ; with the girdle of truth , the brest-plate of righteousness , the shield of faith , the helmet of salvation , and the sword of the spirit , which is the word of god ; because ( as the apostle saith ) we wrestle not against flesh and blood , but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places . eph. vi . . more particularly , if we do well consider these letters to the seven churches ▪ which our lord shuts up with these words , to him that overcometh ; we shall find the enemies he proposeth to be encountered , are such as go about to destroy our faith , to defile our worship , to extinguish our charity , and to stain the purity of our christian life and conversation . persecutions , and trouble for the sake of the gospel or any part of it , idolatry and superstition , heresie and false doctrine , the corruption and inordinate lusts within us , and the pollution and wicked practises of the world without us , are the things we have to struggle and wrestle with . and the word , overcome , in our text , hath a reference to a perpetual war , which ought to be maintained against all and every one of them : for it is not enough to attack or resist stoutly any one of them , if we do not withstand all ; he doth not overcome according to the text , nor can he claim the reward promised therein , who strikes in with any one of these , or meanly yields to it ; though he stand never so stiffly out against the rest : as for example , he cannot be said to overcome , who resists errour and false doctrine , and yet suffers himself to be captivated by vice or sin , nor is he to be accounted victorious who meets trouble and persecution with courage and undauntedness , and in the mean time is not careful to keep a sound faith and a good conscience ; it is treachery and cowardice to yield to , or make an agreement with any enemy whatsoever . but wherein , will you say , doth this victory properly consist ; doth christ require us to destroy the superstitions and idolatries of the world ? to amend the corruption of the age we live in ? and to stop persecution and trouble which come upon the church ? for , according to the usual way of speaking , he overcometh that gets the upper hand of his enemies and ruins them . truly , the church of god should not suffer idolatry and superstition to creep into its worship , and should guard its discipline and constitutions from being vitiated , and if it were in her power to deliver her self from persecution by ways just and lawful , the motions of nature would induce thereto , and nature in this , is not contrary to the gospel . but of a truth , christ requires not of his church and people , what is not in their power . god only can pull down the temples consecrated to idols , and the idols set up in mens hearts , and purge the world of its corruptions , and suppress the hatred and boldness of the enemies of the truth , and bind up their hands that they persecute not those who make profession thereof . but it is our own selves , and not others , we are commanded to conquer . the victory of our text is within us and not without . the faithful overcome when they keep themselves from being overcome with their enemies : their glory is not to give way to any temptation whatsoever . in war , he who is attacked is overcome , if he yield ; but he who attacks is overcome , if he succeed not : to be thrust from an enterprize ; to be forced back from an assault , is to be conquered by the adversary . and on the contrary , not to suffer a repulse , is to carry a glorious victory . even so as it is the devil and the world who attack us , by endeavouring to draw us to the service of false gods , by alluring us with the bait of filthy pleasures , and by frighting us with the horrour of trouble and persecution ; so if we resist stedfastly all these temptations and maintain a sound faith , a pure worship , a holy life , and patience until the end , we have overcome , and our enemy seeing all his attempts upon us thus in vain , will be constrained to retire with shame . wherefore st. paul said , he had fought the good fight , because he had kept the faith , tim. . . thus you see what enemies we are to fight with , viz. the devil , the world , and the flesh , the temptations to sin and error , and all the hindrances of vertue and holiness : and that he obtaineth a victory over them that keep the faith , and a good conscience maugre all these oppositions . he overcometh , who notwithstanding the devil's activity , and that he lives in a crooked and untowardly generation where sin doth abound , where vice is more fashionable than vertue , where error and false tenets prevail , and the truth is born down , and perhaps persecuted ; i say , he overcometh , who notwithstanding of this adheres to the truth , neither swerves from the belief , nor profession thereof , but continues constant to both ; he overcometh , who carefully keeps himself unspotted from the world , and who walketh uprightly in the ways of god , sincerely obeying whatsoever is his will and pleasure ; finally , he overcometh , who waits chearfully upon god , and preserves a firm patience of mind , notwithstanding his own trouble , or the afflictions of other godly persons , and the success and prosperity of the wicked . and as this is to overcome in the sense of our text ; so he , who thus overcometh , gains a noble and a most glorious victory . all other victories are nothing so desireable as this ; nor doth any victory , over any enemy whatsoever , speak out such wisdom and valour as this doth . it is more glorious to overcome the devil , than to subdue men or beasts , and it requires greater art and valour to oppose his assaults , and to render his devices ineffectual , than to resist the armies of men , or to defeat the boldest and most cunning stratagem of war. there is really more wisdom and courage shown in mortifying lust , the bridling a passion , and the resisting the temptations to sin and error , wherewith the world abounds , than in defending or taking a city , the scaling of walls , the venturing thorow the enemies forces , combating wild beasts , or in any of those acts whereby men ordinarily gain renown : for who have been strong and able enough for the last , have been too weak for the first . the alexanders , coesars , antonys , and other famed heroes , have often been led captive by silly women , they wanted courage to resist the charms of beauty , or to encounter with affronts , disgrace , or other disasters . the saints and martyrs are more illustrious for their patience , constancy , contempt of the world , and severe vertue , than all the renowned warriours for their victories and conquests . he that is slow to anger is better than the mighty , and he that ruleth his spirit , than he that ruleth a city , saith solomon . those heroick acts so much spoken of in history , are perhaps as much to be ascribed to a hardy temper of body , as to true magnanimity of spirit ; and mens success proceeds more from what we call fortune or good luck , or to speak more agreeably to the principles of christianity , to some favourable juncture and concurrence of providence , than to their own valour and prudence . but this spiritual victory can never be carried on without the knowledge of the truth , and acquaintance with true wisdom , and a settled undaunted resolution : wherefore this victory is certainly most preferable , it is most to be gloried in , and there is more praise and honour due to it , and also it is attended with a greater reward , which leads us to the consideration of what remains in the text ; i will give to eat of the hidden manna . this is an allusion to that usual custom of feasting conquerours and successful warriours . as they who gain earthly victories use to be treated sumptuously : so the lord jesus gives us here to understand , that he will make an honourable entertainment to such as obtain the spiritual victory formerly mentioned ; he will feast him that overcometh , with great , excellent , and desireable delights . what is to be set before them is here named manna , with a reference to what the children of israel fed upon in the wilderness . by giving it the name of manna , either the excellent nature and quality of this entertainment here promised , is set forth , or the entertainment it self is particularly pointed at . first , hereby is set forth the excellent nature and quality of this fare and entertainment , as it is heavenly : for as manna was not produced out of the ground like other grain , but came down immediately from heaven : so what satisfaction is designed for our souls , is not grounded upon earthly possessions ; it ariseth not from these outward and sensible things , but flows merely from god , and is the result of an immediate fellowship with him : which farther makes out the solidity and purity of this joy and delight . for earthly pleasures are built on things vain , brittle , and which daily fade ; wherefore , they are not true solid pleasures , they are rather but shadows of pleasure ; but the joy and pleasure of the text coming directly from god himself , it therefore must be most firm and solid . and as for earthly delights and entertainments they are not pure , they have all some allay in them , some mixture of what doth disgust and displease , as every ones experience witnesseth : but no such thing is to be found in that entertainment which is from heaven , because all things there are pure and perfect . again , as manna was not only good for food , but pleasant to the taste , the scripture saith , it tasted like honey , and the jews have a tradition , that it answered every man's taste , that is , it relish'd according to each man 's particular appetite , affording every one that satisfaction in his taste which pleased him best : so the joy afforded us upon the gaining this spiritual victory shall be most ravishing , it shall fully answer all the desires of our souls , and shall yield us that full satisfaction they would be at ; wherefore , it is called a joy unspeakable and full of glory ; and our lord tells us , that they , who taste thereof , shall not hunger or thirst any more ; whosoever shall drink of this water shall thirst again , but whosoever shall drink of this water that i shall give him shall never thirst . moreover as there was plenty of manna , so we shall not have this heavenly joy in narrow and scanty measures , but it shall flow and abound beyond all expression . therefore , it is said in scripture , to pass all understanding , that is , the heighth and greatness thereof can never be sufficiently comprehended . finally , as manna was permanent , it lasted all the while the children of israel were in the wilderness , that is , so long as they needed it , neither was it possible for their enemies to hinder it ; so this joy shall never cease , our enemies malice and power cannot reach it , but it abideth for ever : all earthly goods are liable to rapine and violence , our enemies may bereave us of them : but they cannot take away the consolations of the spirit of god here , these we may enjoy in the midst of bonds , and imprisonment , and afflictions ; and much less can any stay that joy , and those pleasures which shall be bestowed hereafter . and as these are the reasons why the joy prepared for those who overcome is called manna , so it is called hidden manna , alluding to the pot of manna laid up in the ark , or else because the nature , and quality , and excellency of this joy is without the reach of sense : our bodily sense , does not discern it , nor can humane reason scan it . strangers do not intermeddle with this joy . none understand it but they who possess it . eye hath not seen , nor ear heard ; neither have entered into the heart of man , the good things which god hath laid up for them that love him . but i said by manna , are not only set forth the nature and quality of those delights , he , who overcometh , is to be feasted with ; but also the particular entertainment , which affords such excellent joy and delight is pointed at . and therefore by manna here we are to understand jesus christ himself , for manna was a type and figure of him , and he is expressly called spiritual manna , cor. x. . and as a pot of manna was laid up in the ark , so jesus christ is kept and reserved in the heavens , which were figured by the ark ; and therefore he is called hidden manna . now they who overcome shall have christ to feast upon , not after a corporal and carnal manner , eating his flesh , and drinking his blood , as some senselesly dream , they do in the sacrament of the lord's supper ; nor yet sacramentally as all true believers do in this world , in the elements of bread and wine : for hereafter in heaven , which is here pointed at , there is neither place for , nor need of types , figures , and symbols ; which would not be suitable entertainment for such a pure and perfect state. but the meaning is , they shall feast on everlasting bliss , the purchase and merits of his blood , the fruits of his incarnation , birth , life , death , resurrection , and ascension , and whatever he did , or suffered to purchase eternal happiness for us . there is no proper food but this . he who wants it is utterly miserable ; for nothing but the enjoyment of christ in heaven can give life or pleasure to the soul of man : and the soul that is entertained in his beatifick presence , is entertained in the fullness of joy , and cannot but be happy ; for there is no grief , or sadness in that glorious place , where he is , but perfect delight , joy , pleasure , and satisfaction , as will appear by what follows , which is the effect of this entertainment : he who gets to eat of this hidden manna , shall also get a white stone . when st. iohn had this revelation he was in patmos , an isle in the egean , or egarean sea , and here he alludes to a custom practised or well known there ; for in asia , and other eastern countries they were wont to give their votes , for acquitting or condemning such as were accused by casting white and black shells , or stones ; the white as an emblem of innocency , was for the persons absolution and justification , as the black betokened guilt , and declared for their condemnation , which ovid has thus delivered ; mos erat antiquis , niveis atrisque lapillis , his damnare reos , illis absolvere culpa . by the white stone then is meant a sentence of absolution , and so our saviour here promiseth , to absolve and justifie such as overcome , from all that may be laid to their charge : he will take away their guilt , wash them from their sins , and deliver them from the death that is due to them . and o what a happiness is this ! what matter of joy is there in this promise ? it is as health to the sick , ransom to the captive , and a remission to him who is ready to be led forth to execution . if any be not affected herewith , it is because they are not sensible of their guilt , and do not consider the heinous nature of sin , or the misery which attends it : but they who have laid this to heart will prize it exceedingly . what would a troubled conscience give for the least assurance or smallest hope of this comfort ? o who will deliver me from this body of death , saith st. paul , and david , who roared all the day long because of his sin ; and on that account found god's hand day and night heavy upon him , cries out , blessed is he whose transgression is forgiven , whose sin is covered . blessed is the man to whom the lord imputeth not iniquity . despair not because thy sins are many and great , for be they never so numerous or heinous , christ is able to take them away , and here he promises to absolve thee . be of good cheer , o sinner , thy sins shall be forgiven thee , for there is now no condemnation to them that are in christ iesus , who walk not after the flesh , but after the spirit . but there is here promised , not only a white stone , the sign of absolution , and a deliverance from death due to us , but also something more , which we could never deserve , and which exceeds all expression . in the stone there shall be a new name , which is still an allusion to the custom of these former times , and eastern countries , where letters and words used to be written also upon the stones , they cast into the publick urn. what is the importance of this new name , we will know when we have found out whose name it is , whether of him who gives it , or of him who receives it ? in the following chapter , verse . there is express mention of christ's new name : by which we are to understand the new , clear , full , and perfect manifestation of the truth , and importance of his name , jesus christ ; for as when god appeared to moses , exod. vi . . he called iehovah a new name , not known to the patriarchs , because he executed the promise made to them , and so manifested his faithfulness and unchangeableness signified by that name : for otherwise it cannot be said , but that this particular name was known before , as well as that of almighty . so because hereafter there shall be a clear discovery of the signification of jesus christ , and of the truth of that signification , because the salvation and redemption implied in this name , shall be fully revealed ; therefore it is called his new name . at present we call him jesus christ , our lord , but hereafter we shall see and feel him effectually to be so ; now the salvation he hath purchased , is the object of our hope , but then we shall behold it with our eyes , and be made to contemplate the glory of his kingdom , to our unspeakable comfort and satisfaction . but seeing it is said , a new name , and not my new name ; therefore it would seem , that we are to understand it of the name of him who receives it ; and seeing names are the marks of things , and are often taken so in scripture , therefore , by new name , we ought to understand the new state and condition which the saints , and those whom god honoureth , shall be put into . the name given to the first man was adam , and it is common to us all , for it sheweth our original and condition to be earthly ; we came from the dust , and to the dust we must return . our present state is corruptible , and makes us liable to death . the immortality man would have had in paradise , if he had continued his integrity , would not have been the effect of his natural force , but of a supernatural vertue ; for the natural composition of our body tends to corruption . but when this corruptible state is done away , there shall succeed another better state , even an heavenly and incorruptible one , which is implied by this new name . as is the earthy , such are they also that are earthy , and as is the heavenly , such are they also , that are heavenly ; and as we have born the image of the earthy , we shall also bear the image of the heavenly , for this corruptible must put on incorruption , and this mortal must put on immortality , cor. xviii . , . there remains no more to be explained , but the very last words of the text , the sense of which seems not to be very obvious ; for if the white stone and new name be to be understood of our iustification and glorification , as i have said , how then can it be said , that no man knoweth it , but he who receiveth it ? for , will not our absolution be pronounced before all the world ? is not god to justifie us in the general assembly of angels and men ? will not the devil and damned behold the saints entrance into glory , which will not a little aggravate their misery . the triumph of iesus christ is too glorious to be concealed , and the glory which he will bestow on his faithful servants , is too splendid to be hid . but to this it may be replied , first , that indeed the matter of this joy and glory may , and will be known unto others , but none except those who possess it , can have a true sense of it , or understand it . the sentence of our absolution shall , indeed , be pronounced before all the world : the wicked , yea , the devils themselves , shall hear these blessed words which proceed from our saviour's mouth , come , ye blessed of my father , inherit the kingdom prepared for you ; but none , except those to whom they are spoken , shall understand or comprehend the fulness of the consolation which they give . the outside of mens condition may be seen , and the external matter of their happiness may be known ; but no view of things can make any taste the sweetness of them , or be sensible of the delectation which they afford ; any who hath the use of reason may perswade himself , that the state of the saints in heaven will be magnificent and glorious , even to admiration : but without the actual possession of that state , it is simply impossible to conceive , or to have any true sensation of the joy and delectableness thereof ; as none can have a true idea of the beauty of colours , or the harmony of musick , or the sweetness of honey , but by seeing , hearing , and tasting of them . notwithstanding of what has been revealed of heaven , st. iohn saith , it doth not yet appear what we shall be . but secondly , some put another gloss upon the words , and considering that they run in the present tense , and not in the future ; for it is , none knoweth it but he that receiveth , and not , none shall know , but he that shall receive ; therefore they conclude , that the receiving and knowledge meant of , relate to something in this present life , and not to that which is to come ; and that so the meaning must be , that none at present knoweth these things , or has any sense or apprehension of them , but they who have received , by the grace and spirit of god , an earnest of them , that they are unintelligible mysteries to all , except to them who believe . none other do regard them , or are sensible of the worth of them . as the cross of christ is a stumbling-block to the iews , and foolishness to the greeks ; so the glory and the happiness of the other life , are reckoned dreams and ravings by the men of the world , who are void of faith ; whereas faith both discovers the certainty , and also gives some fore-taste of the unspeakable excellency thereof ; for faith is the substance of things hoped for , and the evidence ( or conviction ) of things not seen . as god gave moses a sight of the land of canaan , on the top of pisgah , so christians by faith have a sweet and desireable prospect of heaven , and the happiness of the other world. it not only assures them that there is such a thing , but also makes them sensible that it excelleth all the delights and enjoyments under the sun , that nothing in this world is worthy to be compared unto that which is to be revealed . as faith is the chief weapon and instrument to be used in gaining this spiritual victory ; so it ascertains us of our reward , and convinceth us of the greatness thereof . if we have faith , we shall easily overcome , and also be fully perswaded that our labour shall not be in vain . do you believe ? i hope you do , why then sit you still ? why go you not out to fight the battles of the lord ? arise , i pray you , and prove your strength and valour against his enemies , and your own ; they are now busy , and there is no truce to be granted unto them . bestirr your selves therefore , suffer them not to catch any advantage over you , but be sure to carry away the victory . if the devil assault you , resist him till he flee from you . are you persecuted , troubled , and afflicted ? maintain a christian courage and magnanimity , bear all with an invincible patience , and suffer the utmost , rather than do what is dishonourable , what may offend god , or wound your own conscience . doth the wind of false doctrine blow from all quarters , let us take heed that we be not carried away therewith ; let us search for the truth , and never suffer lyes and falshoods to have any impression upon us . and that other errors may not find entrance , let us shut out that great and gross one , and the mother of many , viz. that it is no matter what men think or believe , that opinions are not dangerous , for the apostle tells us , that there are some heresies damnable . all truths are not to be alike accounted of , nor are all errors dangerous : but certainly some truths are of such importance , and are delivered with such evidence , that to deny or question them , is to resist god , and question his veracity ; and there are some errors which debauch the understanding as much as vice doth the heart , and the one doth alienate from god , as well as the other . if we be tempted to mingle our devotions with idolatry and superstition , that the worship of god may be splendid and magnificent , let us not yield ; for god is not to be worshipped with that which pleaseth him not , nor must we study to honour him by ways which he has forbidden . neither out of a pretext of shunning this , let us be carried to the other extreme of indecency , irreverence , and of a nasty familiarity . whatever be in vogue among others , let us both in publick and in private keep up that worship which is grave , serious , and deliberate , which is suitable to the majesty of god , and proper to beget in us great and worthy thoughts of him ; which kindleth our love to him , heighteneth our reverence and esteem for him , which instructs us in his will , and quickeneth our obedience to his commands . finally , and particularly , let us with all care escape the pollution that is in the world , thorow lust ; let us stave off vice , and withstand the wicked practices of this age we live in , and study to be found the children of god , without all rebuke even in the midst of a crooked and perverse generation , whatever be the practices of others , let us make it our business to deny ungodliness and worldly lusts , and to live soberly , righteously , and godly , in this present world , looking for the blessed hope , and glorious appearance of the son of god. if we do not strive to overcome in this last particular , our victory in the rest will be to little purpose . what will it avail us to stand out against persecutions , to resist errour and heresies , idolatry and superstition , if we be slaves to lust , and suffer sin or any manner of impiety to reign in us . all our zeal for christ's kingdom without will profit us nothing , if we do not set it up within us . though we prophesie in christ's name , and in his name cast out devils , and in his name do many wondrous works ; yet if we do the works of iniquity , he will say to us in that day , depart from me , i never knew you . thus you have seen your task , and what , as christians , is required of you . your task , indeed , is great ; but your assistances are as great : and if you resolve to acquit your selves well , you must be active and diligent . there is no place for idleness or loitering . you have much to do ; but however , do not despond ; for there shall be strength given you from above . he that is with you is greater than any that can be against you . if you have the heart , be ready and willing . god will enable you to overcome the greatest goliah of the philistines . and if at any time you should faint , look unto iesus the author and finisher of your faith ; let his example direct and encourage you : and as he did also look unto the recompence of reward , consider what shall be done to you if you overcome : you shall not be so meanly rewarded ▪ as they were who obtained the mastery in olympick games , who only got crowns of flowers , laurels , and myrtles , nor yet as the romans when they returned victorious over their enemies , who only had the honour of a days solemnity and triumph ; nor is it a crown of gold which shall be bestowed on you , which is the greatest reward to be expected in this world ; but it is a crown of life , glory and righteousness . i have fought a good fight , ( saith st. paul ) i have finished my course , and henceforth there is laid up for me a crown of righteousness . nothing is reckoned more august and glorious than a crown ; some have been at great pains , and have run many hazards to win one . but there is no crown so glorious as this which awaits us in the other world : the splendor of it is represented by the whiteness of the stone in the text ; its excellency and magnificence by the weight thereof , and its duration and continuance by the firmness of it ; be ye therefore stedfast , and immoveable , and abounding always in the work of the lord ; forasmuch as you see that your labour is not in vain : and unto him who is able to make you overcome , and who has promised thus to reward you if you do overcome , be glory , honour and praise for ever and ever . amen . sermon x. on luke vi. . why call ye me lord , lord , and do not the things which i say ? the name of lord is not only a title of honour , but it implies dominion and authority ; so that to call one lord , is to acknowledge him superiour , and to profess subjection to him . christ is called lord by david , psal. cx . and is almost always design'd so in scripture : this name is due to him both by vertue of his nature and office , so that to call iesus lord , is to receive and acknowledge him for the son of god , the messias or christ , and the saviour of the world ; for these reasons he is our lord , and is called so in scripture , and they do not understand what they say , who do not mean these things when they call iesus lord. by the things which christ saith , is to be understood the whole doctrine of christ , as it respects both faith and manners . a true disciple will receive whatever his lord saith , and will own all that his authority is concerned in : but he is disobedient and rejects his authority , who rejects either the truths required to be believed , or the things commanded to be done . to do then what jesus saith , is to frame both the inward temper and sentiments of our heart , and our outward conversation according to the doctrine of christ , it is to receive by a sincere faith , all the truths revealed by him , and to make conscience of observing what he has commanded . the credenda or things to be believed are summ'd up in that short summary and form of sound words , called the apostles creed : the agenda or things to be done are contained in the ten commands given to moses , that excellent commentary thereon we have in the sermon on the mount , and may be learnt from his other discourses , and the epistles of the apostles . all which in short teach us to forbear evil and to do good , to deny ungodliness and worldly lusts , and to live soberly , righteously , and godly in this present world : the laws of christ discharge all sin and wickedness both in the inward and outward man , and do require purity of heart and life ; they teach us to lay aside all covetousness and inordinate desires , to despise this present life , and to set our hearts upon the things above ; they order the putting off wrath , malice , anger , envy , and to put on bowels of charity and compassion towards our brethren . to conclude , the sum of what christ saith to us for directing our morals is , that we should deny our selves , that is freely and heartily renounce any thing , though never so dear , than offend god ; that we should take up our cross , that is chearfully and willingly , patiently and contentedly submit to whatsoever afflictions god is pleased to lay upon us , and to undergo the trouble which cannot be avoided without sin. and lastly , that we follow him , viz. in the ways of devotion , zeal , affiance and love towards god ; of humility , meekness , forbearance and charity towards men , in which he hath gone before us ; and that we labour carefully to imitate that perfect example of lowliness and purity which he hath left unto us . this is the sum of what christ hath said , and these are the things he would have observed by all who call him lord. but what god hath joined together , men have learned to put asunder ▪ god hath united the profession and practice of christianity , he hath commanded that all who call and own him for their lord and master , should also carefully do his will : but this is not much looked to , these things men separate from one another , how contrary soever the same be to the divine institution . in our saviour's time we read of some who really believed in him , they were inwardly perswaded , that he was the messias , but yet they would not profess him openly for fear of being cast out of the synagogue . but now the scene is altered , and as there is no hazard in making a publick profession of christ , so many avowedly do it , yet withal they refuse to obey him ; they own his name , but never mind his will and pleasure ; they confidently call him lord , lord , but the doing what he saith , is the least thing in their thoughts . in these days , christ wants not followers , he hath disciples enough , the number of christians is not small ; but they are such as are so only nomine tenus , only by name and profession , unless that they say so , it could not be well known that they were the disciples of jesus christ ; unless they were sometimes seen in the church , and heard to cry lord , lord , they might readily be taken for turks , pagans , and the enemies of christ. now the church is indeed pretty numerous , but if the secret atheist and the openly prophane , if the impious scorner and sneaking hypocrite , if the glutton and drunkard , the fornicator and adulterer , the covetous , unjust and dishonest person , the malicious , revengeful and common swearer ; in a word , if the careless and indifferent , and such persons were removed as are destitute of piety and good works , and such who are ordinarily guilty of gross scandalous crimes , which are altogether inconsistent with the sincere belief of the gospel , i fear the remainder would then be but few , and the church would become as thin as now it useth to be throng . i shall not be so peremptory as to say that there should scarce be so many behind in every parish , city , and congregation , as abraham desired to find righteous persons in sodom , but sure i am , the number would be very small and inconsiderable ! now that they whose lives are contrary to the rules of christianity ▪ and who in their works deny christ , should yet profess him with their mouths , and confidently pretend to all the privileges of his true disciples , is somewhat strange and unaccountable , for whatever doth perswade and excite us to believe in christ , doth also oblige us to obey him ; that which binds to the one , makes the other also necessary . and if our obedience may be any ways dispensed with , it matters little whether or not we adhere to the profession of the gospel , as our saviour intimates to us plainly in the words of our text , why call ye me lord , lord , and do not the things which i say . which words may be understood either by way of question , or as an expostulation . i intend to consider them both ways . and first , as it seems a question , and taking it so , it is as much as if he had said , what mean you by professing my name , and giving me out to be your master , when you do not my will , neither offer to keep my commandments ? what end do you propose to your selves in this ? what advantage do you expect thereby ? can you shew any reason for this behaviour of yours ? if you be not ingenuous when you call me lord , what makes you flatter me ? and if you really think i am your lord and master , why is not your practice suitable and consonant to your belief and profession ? consider , i pray you , and think with your selves and see if ye can give any satisfactory account of this . this , i say , is the sense and meaning of the text when we construe it as an interrogatory , the scope and design of which is to shew the great absurdity and unreasonableness of making a profession of christ , without accompanying that profession with a suitable practice , seeing whatever doth induce us to the one , doth also oblige us to the other . we have the same obligations to both ; and that this may more clearly appear , we will consider a little the true and reasonable motives which perswade us to the embracing of christ , and shall shew that if we be ingenuous in owning and acknowledging them , they cannot but stirr us up to pay him all due and holy obedience . but in reckoning up these motives , we do not think our selves obliged to count that as one , which yet perhaps is the most common and general inducement , i mean , the custom and fashion of the country . the generality of christians are so , only because christ is believed and professed in those countries where they have been born and bred ; and they do profess the christian religion for the same reason that others do mahumetanism and paganism , because this was the religion of their forefathers , and that generally those about them do the like ; so that if it had been their luck to have been born in another country , and under another climate , they would have owned another lord , and been of another religion . i say , we will not consider this as any true motive to the receiving of christ ; because it is neither sufficient nor reasonable , and he who embraceth christ upon no other grounds than this , his religion is little to be valued or regarded . neither is it matter of wonder , that such an one yield to the prevailing tentations of sin , and refuse compliance with the precepts of a strict and holy living , especially when he perceives them fallen into desuetude , and that vice and ungodliness are more commonly practised ; for he that in these things hath no other reason or motive than the custom and fashion of the place he lives in , will no doubt be still carried away with the tide : but what a shameful and unworthy a thing is it , to be guided and directed in matters of so great moment , only by the practice of others , and the custom of the place we live in ? the apostle st. peter commands us to be always ready to give an answer to every man who asketh a reason of the hope that is in us : and truly it is a very slender and poor one , when we have no other but that we were so educated , and that this faith and religion were professed , and in fashion where we were born and bred. indeed , it is no small happiness to be born within the church , and under the light of the gospel , and among those who may educate us in the christian faith , because hereby we have an early occasion of acquainting our selves with those great and important things which concern our eternal salvation . and therefore we have always good reason to bless god for these excellent advantages of our birth and education , without which , it 's like we should have never come to the true knowledge of christ. but yet this doth not excuse us from a reasonable enquiry and search into the truth and grounds of the christian faith : when we come to age and the years of discretion , we should be ashamed to pin our faith upon our grand-mother's sleeve ; we ought to fix it on a better bottom than mere education , we should search into the grounds and reasons why we should rather be of the christian religion , than of any other ; and should labour to understand what obligations are upon us to chuse christ , and none other to be our lord and master : for unless we do this , we do not act like men , our faith is neither reasonable nor divine , but unworthy both of men and christians , and which will never endure the shock of any temptation . that which should chiefly perswade us to profess christ , and to become his disciples , is , the consideration of his being sent from god , and a serious reflection on those undoubted truths and irrefragable testimonies , we have received thereof . jesus christ was foretold by the prophets , and when he was in the world , god bare witness unto him by the appearance of angels , and several voices from heaven , and divers other astonishing signs ; he wrought many miracles and did many things , not only beyond humane reach , but beyond the reach of nature it self , and he gave others power to do the like ; his death was accompanied with many amazing wonders , especially that of his resurrection , so that the world was astonished at it . for death had no power over him , for he rose from the dead and appeared unto many , and last of all , was seen to ascend up into heaven . when he was gone , what he foretold his disciples , came to pass , and as they preached the gospel which he had taught them , so god gave testimony unto them by signs and wonders and divers miracles , and gifts of the holy ghost , which followed them : so that the whole world was constrained to receive and believe their doctrine . we have as great evidence , and certainty for these things , as is possible to be had , and is sufficient to reason any man into the belief of them . and by these things , it doth appear that christ is no impostour , nor the gospel , a cunningly devised fable , but a certain divine truth ; which teacheth us that god hath highly exalted jesus christ ; and given him a name , which is above every name , that , at the name of iesus every knee should bow , of things in heaven , and things in earth , and things under the earth , and that every tongue should confess , that iesus christ is the lord , to the glory of god the father . if we believe in christ , if we own him to be our lord , it should be for these reasons , and upon these grounds , otherwise our faith is not valid . this is the first and true inducement to the receiving christ , and if we embrace him , and make him our lord for this reason , because he is sent of god , and hath received all power in heaven and in earth ; then we cannot but conceive an indispensible necessity of yielding all obedience and service : for god hath not made him a titular lord , he hath not given him a name of dominion and power only ; but he hath constituted him such a lord as must be served and obeyed , and the power and dominion which he hath received is not nominal , but real , actual , and effective : and consequently the subjection which is required to be given him , must be something else than words and complements ; it must be more than a barren and empty profession , it must be real deeds , faithful services , and an impartial and universal obedience to his laws and commands ; or else whatever we profess or say , he will never own or acknowledge us to be his true subjects and servants . a son honoureth his father , and a servant his master , if i then be a father , where is my honour ? and if i be a master , where is my fear ? saith the lord by the prophet malachy . if we do really acknowledge another to be lord and master , we must also acknowledge our selves to be his servants : and servants owe obedience , therefore we reproach our selves so often as we call christ our lord ; and yet refuse to obey him . our ingenuity in calling him lord ▪ can never appear so long as we do not heartily and readily obey him : for as god speaketh in the fore-cited place . offer it now unto thy governour , will he be pleased with thee , or accept thy person ? try , i pray you , and see if any man will be put off as thou thinkest to put off christ , when thou hast no mind to obey him . will any prince look upon those as good subjects , who pay him no homage , and refuse him the acts and testimonies of their allegiance ? will any master count him his servant , who never minds his will , but doth his own ? and how unreasonable then art thou not to serve and obey him whom thou callest and believest to be thy sovereign lord and master ? if we be perswaded that it is necessary to receive him , whom god hath sent , lest we be esteemed rebels for resisting the ordinance of heaven : we ought also to believe and be perswaded , that it is absolutely necessary to obey him ; for it is all one not to own christ , and not to obey his will. disobedience to a lawful lord and master is a great crime , and passeth not unpunished . ye call me master and lord , ( saith christ ) and ye say well , for so i am . if he then be your lord and master , see that ye do whatsoever he hath commanded you , else he will be sure to punish your disobedience . these my servants that would not that i should reign over them , bring them hither to me , and slay them before mine eyes . the lord iesus christ will one day appear with his mighty angels in flaming fire , to take vengeance on them that know not god , and obey not the gospel of our lord iesus christ. the lord will accept of nothing instead of this , neither prayers , nor sacrifices , nor professions will make compensation for it : for as samuel said to saul , hath the lord as great delight in burnt-offerings and sacrifices as in obeying the voice of the lord ? behold , to obey is better than sacrifice , and to hearken than the fat of rams ; for rebellion is as the sin of witchcraft , and stubbornness is as iniquity and idolatry , because thou hast rejected the word of the lord , he hath rejected thee , sam. xv . . thus we see , that our embracing of christ , and taking him for our lord , because we are assured he is sent from god , and is ordained by him the lord of angels and men , that the same doth in its nature , also tie and oblige us to honour him , not only with the calves of our lips , not only by professing with our mouths , that he is our lord and master , but by doing him real and hearty service , and rendring all due obedience to his will and pleasure . but further , is it love to christ that ties us to him , and which makes us adhere to the profession of his name ? if so , then this will oblige us to serve and obey him . we read of some servants under the law , who so loved their masters , that they would not part from them , and who though they might have had their freedom , yet would not accept of it , but suffered their ears to be bored through , that they might stay with their masters for ever . and certainly christ is such a master , as deserves to be thus loved : for never any did so much for gaining the affection of their servants as he hath done to gain ours : he hath first loved us , and that with an admirable and astonishing love. greater love than this hath no man , than that a man lay down his life for his friends ; and he hath not refused this expression of love to us , for he laid down his life , and shed his precious blood for our sakes . there is therefore all the reason in the world , that we should love him , and adhere to him . besides what obligation the commandment of god layeth upon us , to take him for our lord , the sense of his love should oblige us to do it , we are very ungrateful if we do not love him , who hath so highly loved us , and who hath bought us at so dear a rate , not with corruptible things as gold and silver , but with his own most precious blood. now if it be love which moves us to call christ lord , lord , to make profession of his name , and gospel , then certainly this will excite us also to do his will , and observe his commandments . it is the very natural result of love , the proper fruits and expressions of it , to be observant of the person who is loved , to take a delight in doing their will and pleasure . love doth always discover it self this way , and it is simply impossible for it not to do so , and it is most certain they have little or no love who cannot shew it this way : hereby a wife manifesteth her affection to her husband , and children their love and respect to their parents , and one man to another , and when this method is not followed , and these evidences given , do we not presently conclude that the persons have little kindness or regard for each other ? now our love to christ must follow the same course , and express it self in the same manner ; if ye love me , saith he , keep my commandments . and again , he that hath my commandments , and keepeth them , he it is that loveth me ; if a man love me , he will keep my words ; but he that loveth me not , keepeth not my sayings . and therefore , if love be the motive of our professing christ , it will not rest there , it will carry us further , even to the doing whatsoever he hath commanded us . besides the two inducements already mentioned , there is one other motive which may perswade us to come to christ , and to yield our selves his disciples , and that is the hope of these rewards he hath to bestow . these services are much sought after which are honourable and profitable , and truly there is none which hath more either of honour or profit , than this of the lord jesus christ : there is more advantage of having him our master , than in serving kings and princes , or the greatest in the world : for besides the temporal benefits and spiritual blessings , which he gives in this present life , he giveth glory and eternal happiness in the life to come , and therefore we may with good reason , say with st. peter , when our lord asked him , will ye also go away from me ? to whom shall we go ? thou hast the words of eternal life . the hope of reward then may reasonably excite us to own and profess christ , but we do in vain look for his reward , without paying him due obedience . what , i pray you , is there any man that will pay his servant his wages , when he hath not performed his work , do we think our lord will bestow upon us the eternal rewards of the other world , when we have done nothing for it ? he told the woman of canaan , that it was not meet to take the childrens bread , and cast it to the dogs , and we may be sure he will never think it just to make the children of disobedience to share alike , as those that do sincerely obey him ; not every one that saith unto me , lord , lord , shall enter into the kingdom of heaven , but he that doth the will of my father which is in heaven . many will say unto me in that day , lord , lord , have we not prophesied in thy name ? and in thy name have cast out devils ? and in thy name done many wonderful works ? and then i will profess unto them , i never knew you , depart from me ye that work iniquity . he is a just iudge who will have no respect of persons , but will certainly render to every man according to his deeds ; to them who by patient continuance in well-doing seek for glory , and honour , and immortality , he will give eternal life ; but unto them that are contentious , and do not obey the truth , but obey unrighteousness , he will give indignation and wrath . and as christ will never bestow heaven , and that eternal weight of glory which is above , upon those who do not obey him ; so none but those who keep his commandments are capable of them . the dignities and enjoyments of this present world may be possessed by any : both good and bad we see can be invested with them , but as for the heavenly glory none can enjoy it , but such as are worthy thereof . as the eye is required to seeing , and the ear to hearing , and the palate to tasting ; so the previous dispositions of holiness and righteousness , are requisite and absolutely necessary to the enjoyment of heaven and eternal life : without holiness ( saith the apostle ) no man can see god. seeing it is certain that we keep in the other world the same temper and inclinations which we have in this , therefore he who is not prepared and disposed before-hand by the exercise of vertue , and the leading a life according to the commandments of god , is no more capable of heaven and the pleasures thereof , than a beast is of the intellectual and rational enjoyments of men. heaven is not to be considered so much under the notion of some glorious place , as of a state which brings us near to god , and makes us partakers of his divine nature . it is a life of perfect holiness and purity . wherefore they who seek for heaven without the desires and endeavours to be truly holy , are wholly ignorant of , and do quite mistake the thing , and do not know what they would be at . let any object or enjoyment be in it self never so good or excellent ; yet if it be not agreeable to the faculties , and suitable to the inclinations of him who hath it ; it affords no satisfaction or delight : and if he hath any aversion thereunto , it disgusts and procures trouble and pain . the covetous worlding , the lascivious and intemperate person , relish no pleasure in the church , in the exercises of devotion , and in the company of pious and devout souls , who are wholly mortified to the world and the things thereof ; these are irksome , painful , and wearisome things unto them . and we may be sure heaven would be yet far more troublesome , because it would be a greater violence to their inclinations . therefore could we suppose a wicked man translated into heaven , he yet would find no heaven of it , i mean he would not look upon himself as happy there , because he would find nothing agreeable to his mind , or grateful to his inclinations ; he would taste as little pleasure in all that that place could afford him ; as a swine would do to be wrapped in odours , and fine linen , and decked with all manner of precious ornaments : as that beast would still count the mire and puddle more delicious , so a wicked and ungodly person would esteem the lowest , the most brutish and sensual pleasures here to be preferable to the joys of heaven it self . heaven certainly is as much the natural consequence of a holy and good life , as it is the reward obtained for our obedience : and hell is no more the determined punishment of sin , than it is the necessary result and effect of it . as a weight naturally presseth towards the earth , so sin sinketh a man necessarily into hell , that is the outmost misery . whereas true goodness and righteousness put him without the reach of it , in that they elevate and raise him towards god , who is the fountain of all happiness . holiness therefore , and obedience to christ , is the true and only way to heaven , he that treads not this path shall never come there . thus we have considered the text as it seems the proposal of a question , or interrogatory , asking the reason and cause why those who own and acknowledge christ , to be their lord and master , do not sincerely obey him , and keep his commandments ? from which occasion hath been taken , to shew the unreasonableness and absurdity of disjoining these which should be conjoined together , i mean the profession and practice of christianity ; seeing that which moveth and exciteth to the one , doth also call for the other . now , before i leave this point , allow me to ask you a few questions , and to reason the matter a little with you . what is it that perswadeth you to call christ lord ? is it that you may please god , by receiving him , whom he hath so highly exalted ? if this be the reason , do you not see that by the same reason you are obliged to serve and obey him ? for this also is the will of god. is it love to christ which makes you adhere to him ? you see love and obedience are inseparable , and that love cannot be ingenuously professed , if obedience be denied . finally , do you embrace christ on the account of that rich reward which he hath promised ? but do you not see that this cannot be expected , without keeping his commandments , and performing that work which he requireth , and hath intrusted to you . what reason can be given for refusing an entire subjection to the doctrine of jesus christ. is there any motive or inducement to believe , which doth not equally perswade to obey ? it is evident then , that if the matter be laid home to men they can answer nothing , but must stand speechless . out of thine own mouth thou shalt be condemned , o wicked and slothful servant ; for thou oughtest to have obeyed him whom thou knowest and believest , to be thy lord ? shouldest thou not study to please him whom thou professest so much to love ? and oughtest thou not to have done thy work if thou wouldest have had thy wages ? what a shameful and unworthy a thing is it for men to act so unlike men ? to shew so little reason ; nay , to walk so contrary to all reason , in these matters of the greatest moment and concernment ? the practice of heathens and infidels is not so absurd as this comes to ; they do not obey christ , because they do not believe in him , or they will not profess him , because they have no mind to obey him , so one tells us of the men of congo , that at first they were easily perswaded by the portugueze to embrace christianity , and were baptized in great abundance : but afterwards , when they found it did require some strictness , which they had no mind to bear , that they must leave their heathen practices , particularly their multitude of women , they came back to the church , renounc'd what they had done , and return'd back to their indulgent heathenism . for they knew not how to reconcile the christian vow with living in the open breach of it , being too honest for such practices . and certainly it is far more reasonable to declare that we do not believe in christ , nor yet own him ; than to profess both , and in the mean time continue disobedient to him , if we lay aside our obedience , let us lay aside our faith and profession too ; for that but makes us the more guilty and liable to a greater condemnation . and thus we are brought from considering the text question-wise , to consider it as an expostulation , or sharp reproof made to all empty and barren professors , and such as rest in a meer historical faith and speculative knowledge of christ , without offering to bring forth the fruits of obedience and holiness . now taking the words thus ( as it indeed appears they ought to be taken so ) they may be thus paraphrased ; why call ye me lord , lord , and do not those things which i say ? that is , why should you take my name in your mouth , seeing you hate instruction , and cast my words behind you ? how dare you be so bold , as to call me your lord , seeing you refuse to obey me ? do you not know what a presumption this is ? and how highly it displeaseth me ? i had far rather you 'd disown me . and it would please me much better that you forsake my service altogether , than to say , and not to do . what do , you fancy i am ignorant of your ways ? or , do you think i am altogether such an one as your selves ; one who doth secretly countenance and approve of vice and sin ? do you think i will sit down with such an affront ? no certainly , i will not pass it ; i will both reprove you , and punish you ; either therefore do those things which i say unto you , or else cease to call me lord , lord. this is the sence and meaning of the words , and we need not think it very strange , that christ should so passionately reprove , and expostulate with such disciples , as are unobservant of his will , and negligent to keep his commandments : for their carriage and behaviour is very provoking , it throweth a great deal of dishonour and reproach upon our lord , and is very prejudicial to his interest ; because it doth very much obstruct the advancement of his kingdom . first , i say , the disobedience and the naughty lives of those who call themselves christians , cannot but very much provoke the lord iesus christ : for he being really a man as well as god , therefore we must think , he hath all the passions which are natural unto men , and which are not the effects of the present corruption and disorder of our nature by sin : and it 's not only natural even to the best to be grieved and irritated , when they consider how unworthily they are dealt with by those who are strictly obliged unto them : but also to be so provoked and grieved upon such a just occasion , is consistent with the most perfect vertue . unless therefore we make a stoical apathy to be true perfection , it is impossible but that jesus christ must be displeased and troubled when his own disciples slight and neglect him . no man can take it well to be slighted and abused by any : but the ungratitude and undutifulness of servants and children , is an insolency which none can patiently bear with . the wickedness of the rest of the world is indeed grievous ; but that the disciples of jesus christ should commit sin and prove ungodly , cannot but be thought highly offensive . the heathen know not what they do , and therefore they deserve pity and compassion : our lord doth not expect obedience from them , or any regard to his will and pleasure , because he is not yet made known unto them ; which doth somewhat excuse them . but i pray , what excuse can be pretended for those to whom he hath manifested himself , and to whom his majesty , power , and glory have been revealed ? that they should resist the power of his doctrine , despise his laws , and work wickedness ; and run into all excess and riot , is a most irritating , insolent , and inexcusable thing . this cannot but stir up his anger , vex and grieve his spirit . especially , considering in the next place , what reproach and dishonour he receives thereby . it 's well known how much the carriage of servants and friends tends either to a man's credit or disgrace . he hath honour whose family is kept in good order , whose servants and children behave themselves vertuously and discreetly ; but when they are vicious and unruly , he is put to shame affronted . thus the patriarch iacob said to his sons simeon and levi , because of their cruelty committed upon the shechemites , ye have troubled me to make me stink among the inhabitants of the land. and certainly corrupt and bad christians do the same dis-service unto christ their lord ; they occasion him to be dishonoured and lightly esteemed , by such as are strangers unto him . god told david , that the murther and adultery he had committed , had given great occasion to the enemies of the lord to blaspheme . and the same enemies , ( i mean the heathens ) do still blaspheme our god and the lord jesus christ , upon the account of those and the like enormities and abominations , which abound among us who call our selves his servants , and do profess to worship him : for by these things they cannot be perswaded that he is the true god , more than those they serve ; and are tempted to think as well of their false gods and petty deities . some tell us , that in some places it is ordinary for people , when their honesty and integrity is called in question , to vindicate themselves by swearing and professing they are no christians ; which is a most horrid shame and disgrace to us and our holy profession . it is well known what a contempt and reproach the spaniards brought upon the christian religion , when they first discovered america , the poor indians saw their covetousness so exorbitant , their cruelty so horrid , and all their practices so filthy and abominable , that they could not but loath and disgust them , and upon that account they abhorred the god whom they adored , and the religion which they professed ; and one of them peremptorily refused to go to heaven , because the spaniards said they were to be there : for he could not think that a good place into which such bad persons were admitted . and now tell me , i pray you , what can be imagined more offensive and displeasing unto god , than the making him liable to be thus blasphem'd and evil thought of ? that he should be thought a friend to , and favourer of the most wicked and wretchedly debauch'd persons . sure the wounds which our saviour receiv'd upon the cross , were neither so deep nor so sore as those which such reproaches give him ; and we may be sure he will resent them . the wounds he received upon the cross , he suffered willingly , but these are against his will ; the first he forgave freely , for they made for his honour and glory : but we cannot think he will forgive the other , which cast such a stain upon his holiness and purity . he that despised moses law died without mercy , under three witnesses : of how much sorer punishment , suppose ye , shall he be thought worthy , who hath trodden under foot the son of god , who hath crucified him afresh , and put him to open shame , who hath counted the blood of the covenant wherewith he was sanctified an unholy thing , and doth despite unto the spirit of grace ? know ye not that vengeance belongeth unto the lord , and that he hath said , he will recompence it . heb. x. . but thirdly and lastly , when these who call themselves christians , deny obedience to christ , and instead of doing his will , do the contrary , obey sin and the lusts of the flesh ; i say , this is prejudicial to his interest , and obstructs the advancement of his kingdom in this world : it doth both keep it from being further extended , and also from arriving to its true height , where it is established . evil communications corrupt good manners ; and one wicked perverse servant may debauch the rest , draw them from their service , and the faithful and punctual attendance upon their master : so a very few persons professing the name of christ , but careless to do his will , may have a very bad influence upon other disciples . this tendeth to beget in them a perswasion that they may belong to christ , though they be wedded to the world , slaves to their lusts , and drowned in sensual delights . ever since the church doors became so patent , that one might have the name and rank of a christian , without giving proofs of a sincere conversion , or shewing the testimonies of an holy and upright life , all zeal and care for serving of god have been very much cool'd and slackned : and ever since too , religion hath been at a stand , and made no further progress in the world. while those who call'd themselves christians , made their light to shine before men , whilst their good works and holy life were clearly seen , many embraced our holy faith and glorified our heavenly father : the holy and innocent lives of the apostles and primitive christians , were so taking , that it allured the world , and made men ambitious and desirous to embrace that religion , which taught and enabled people to live so well : but now that the lives of christians are so mean and sordid , so corrupt and prophane , no body enquires after our religion , they search not into the truth and certainty thereof ; they neither concern themselves about its author , nor do they enquire what advantages it offers beyond the other religions of the world. the wickedness of christians has drawn a bar upon the progress of christianity , by raising and nourishing such prejudices in those who are strangers to it , so that it is now a very rare thing to see one leave his native superstition , and come over to embrace christ and his worship . perhaps there are more apostates and renegadoes from christianity , than there are converts to it : and however the one is as ordinary as the other . and now having seen what evils flow from a bare barren profession , and a noncompliance with the precepts and laws of jesus christ , how insolent it is in it self , what dishonour it brings to our lord , and what a prejudice it is to his interest in the world , i say , when we consider this , we need not wonder why he should so sharply reprove and inveigh against it as he doth here in our text : certainly he hath all reason to do so , and we his ministers cannot be answerable if we neglect to expostulate with those who are guilty of this fault . and o , how few among us can plead not guilty ! let me use a little freedom with you , be not angry if i ask , ( would to god you would seriously ask your selves ) what you are , what you profess , in whom you do believe ? i know what the answer will be , all will say , we are christians , we profess and believe in the lord jesus christ ; but , i pray , how do ye shew it ? what signs and proofs give ye thereof ? can you make out this by the works of obedience ? is it evident that ye do those things which he saith ? if so , you have all reason to call him lord , and you speak but the truth when you call your selves his disciples , but not otherwise . be not deceived , think not external baptism , frequenting the church , hearing sermons , or making prayers , are sufficient for holding the dignity and privilege of christians , or for laying claim and title to the lord jesus christ : indeed , they are not christians who cannot shew these , but they may have them and yet not belong unto christ ; the veriest hypocrites may go thus far , and such as christ will never own in the great day of his appearance : for certainly , he will reckon none his disciples , nor will he reward any as such , but those who heartily and sincerely obey him . i know my sheep , saith he ; and that we may know them too , he tells who they are , my sheep , saith he , hear my voice and they follow me . now can you say , that you have hearkned sincerely to the voice of this shepherd ? have you followed whither he leadeth you ? have you indeed performed the commandment of this your lord ? o that you could all answer affirmatively . but then , as samuel said to saul , what meaneth this bleating of the sheep in mine ears , and the lowing of the oxen which i hear ? what means the ridiculing of the doctrine , and mysteries of the gospel ? what mean the taunts and scoffs cast upon its precepts ? how comes sin and iniquity to abound so much ? why does lust so much reign and prevail ? what mean your oaths and your curses , your rash and idle speeches , your slandering and your back-biting , your wrath , malice , and bitter envyings , your covetousness and uncharitableness ? whence is it that whoredom and uncleanness , gluttony and drunkenness , pride and wantonness , falshood and dishonesty abound so much and are so frequent ? have you thus corrupted your selves , and do you yet presume to call upon the name of the lord ? know ye not that every one that nameth the name of christ , must depart from iniquity ? or do you think these but the spots of children ? you are mistaken , they are not the spots of children , they are not consistent with the sincere belief and profession of christ , they who love him , will not be guilty of them : for they bewray a contempt of him and his gospel , and occasion it to be evil spoken of by others . it is zeal for god , and charity to men. it is self-denial and innocency , purity and an universal holiness ; it is fruitfulness in all manner of good works , which only can shew us to be true disciples of christ : these are the badges of christianity , who putteth on these is a christian indeed ; but he who lacketh and despiseth these , he who hath neither love nor regard unto them , may as well renounce his profession . let me intreat you therefore to examine and try your hearts , and when you have done that , declare your sentiments and resolutions . why do you halt and hover so much ? speak your mind freely , be plain and ingenuous . are you for god ? will you accept jesus christ to be your lord and master ? declare it , and let it be seen by your works and conversation ; if you think him a hard master , one who imposes a burthen you cannot endure ; if you think his laws grievous , rigid and severe , i pray you renounce your covenant with him , quit his service , and go serve some other lord. for why do you stay with him you cannot serve ? why do you own him you resolve not to obey ? why do you call him master whom you cannot agree with , and with whose will and pleasure you can never comply ? you who are covetous and wedded to the world , why come you to him who teacheth and commands to undervalue and trample upon all sublunary enjoyments ? you proud and vain-glorious , why do you engage with a master , who is humble and lowly , and who requires all his servants to be so ? you who are malicious and disdainful , and ready upon every occasion to slight and contemn others , how can you take upon you to be the servants of him who is meek and affable , and who will have all his servants to be kindly affectioned one towards another ? you who are easily blown up to wrath , and who cannot sit down with any injury without revenging it , what a presumption is it for you to become his disciples who strictly commands , the loving of enemies , the blessing them that curse us , the doing good to them that hate us , and the praying for them that persecute and spitefully use us ? what reason have you who wrong , cheat , and defraud your brethren , to engage with jesus christ who hath established this as a certain law amongst his disciples , that every one do as they would be done to ? finally , you who cannot be weaned from excess in eating and drinking , and voluptuous pleasures , from prophane jesting and filthy communication , from licentious and ungodly practices ; i say , why do you call christ your lord ? why pretend you to his service , seeing you know that he hates , and hath discharged all these things , and has enjoin'd that we be holy in all manner of conversation , even as he himself who hath called us is holy . what think you ? doth christ only require a large muster-roll ? doth he ask only that men list themselves under him ? is he content they serve him by halfs only , or think you he will be pleased that instead of doing his own will , they do the quite contrary ? if therefore you have no mind to comply with the will of christ , that is , to be truly just and honest , sober and temperate , good and merciful , holy and upright before god and man : you had better not own christ , not pretend to have any thing to do with him ; otherwise you shall draw greater guilt and punishment upon your selves : for you have seen how much this doth provoke him , and what dishonour and prejudice it doth to him . it is our proper business , and the proper business of this place , to perswade men to embrace christ , and to be reconciled unto god , we are sent out upon this very errand , but if men will not be perswaded to leave their sins , nor to turn holy and righteous , we must intreat them not to embrace christ ; we must desire them to profess atheism , infidelity , any thing they please except the christian religion : and sure , next to a hearty and real compliance with the laws of the gospel , this is the best service can be done unto god ; for so long as men deny christ , and will not own themselves to be his disciples , their fruitfulness in sin , and their barrenness in good works , disappoint neither god nor man , nor is the occasion of any reproach unto the christian religion . but when men call themselves christians , it is still expected they will walk as such ; while they call unto christ lord , lord , it 's hoped and believed they will do what he saith ; even as christ looked to have found figs upon the tree which brought forth leaves ; and therefore , if this fruit be wanting in them , they both mock god and delude men. and will ye thus requite the lord , ye foolish people and unwise ? will ye mock and deal deceitfully with him who hath done so many and so great things for you ? if ye do him no good , i pray you , do him no wrong ; if you will not glorifie him by your good works , i pray you , do not dishonour him by your evil deeds ; if ye will not serve him your selves , do not hinder others that would : his love , the laying down of his life for you , ought to melt you into love , and to engage you to obedience ; but if you think him not worthy of such a return , i hope you will not think it just , to render him evil for good , hatred for love : he deserves better usage at your hands , than to have his spirit wounded and grieved by you ; his name reproached and calumniated , and his interest weakned and prejudged . and yet all these things ye do unto him when ye call him lord , and do not those things which he saith . oh , far be it from us to be guilty of such monstrous ingratitude , and to deal so inhumanely with the lord jesus christ , who hath shewed us such astonishing love and kindness , and who is most desirous of our good and happiness : wherefore let us sit down , and deliberate what we will do , whether we will adhere to the profession of christ , and join thereto obedience to his laws ; or if we shall renounce both together . the first certainly would please him best , but the second would please him better than a bare barren profession of his name with the practice of sin and wickedness . chuse you then this day whom ye will serve , whether christ the lord , or the devil , the world and the flesh ? ye cannot serve him and them too : no man can serve two masters . if you cleave to him , you must forsake them : if you will adhere to them , let him go . i know you will answer as the people did ioshua , when he put the like question unto them , god forbid that we should forsake the lord to serve other gods . but remember and consider what ioshua said again unto them , ye cannot serve the lord , for he is an holy god , he is a jealous god , he will not forgive your transgressions nor your sins . that is , he will not connive at them , or bear with them ; he will by no means be induced to indulge you the practice of them ; if ye forsake the lord and serve strange gods , that is , if while you profess your selves his servants , you obey any other , and do any thing which is evil in his sight , then he will turn and do you hurt , and consume you after that he hath done you good . lay your hand therefore on your heart , and resolve either to part with your sins , or with him whom you call your lord. but what , shall sin separate us from god ? shall any thing be dearer to us than the lord jesus christ ? have we greater ties to the devil , the world and the flesh , than to him ? shall we think our selves happier in their service than in his ? god forbid : was it not by these that we were brought into misery and thraldom ? shall we deliberate then to whom we shall yield our selves servants , whether of sin unto sin , or of obedience unto righteousness ? is the balance equal ? is there not more weight on the one side than the other ? why then do we not chuse , why do we not preferr that which reason , interest , and duty perswade to ! what fruit have ye in these things whereof you are now ashamed , is not the end of these things death ? for the wages of sin is death , but the gift of god is eternal life , through iesus christ our lord. let not therefore sin reign any more in your mortal bodies , that ye should obey it in the lusts thereof , neither yield ye your members as instruments of unrighteousness unto sin , but your members as instruments of righteousness unto god. be not afraid or discouraged at his laws , for there is none of them grievous , saith the apostle st. john. the law of the lord is perfect , ( saith david ) converting the soul , his statutes are right , rejoicing the heart , they are more to be desired than gold ; yea , than much fine gold , sweeter also than honey or the honey-comb ; and in keeping them there is great reward . for if being made free from sin , we become servants to god , and have our fruit unto holiness , our end shall be everlasting life ; to the which god bring us all in his good time . amen . sermon xi . a preparation to the holy communion . hebrews x. . let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . these words are an inference or conclusion drawn from a doctrine formerly delivered , as appears from the illative particle [ therefore ] in the th . verse : and there you have also the summ of the doctrine it self , viz. that there is now free access unto god through iesus christ , which the apostle declareth in figurative expressions , with an allusion to the jewish temple , not only because he was writing to hebrews , but also because that temple , and the way of entering thereinto , was a type of this great truth , which is revealed by the gospel . that iesus christ is a true , and the only mediator betwixt god and man , that by him men may confidently draw near to god , and hope for acceptance , st. paul has asserted and endeavoured to make out in the former part of this epistle ; and indeed he hath proved and made it most evident , so that there can remain no doubt thereof , except in those who obstruct their own conviction , not desiring to be convinc'd . now the proper and practical improvement of this certain , important , and most desireable truth , is what you have in the words of our text : for they contain an exhortation to lay hold on this gracious privilege ; and with all they shew us how , and after what manner we should do it , so as to obtain it . i shall first speak to the exhortation it self , next of the qualities here required of such as design to comply with the exhortation , and lastly make application of all to the present business of the sacrament . to begin then with the exhortation , which is in these words , let us draw near . to what or whom we should draw near , is not here express'd , but is to be gathered from what goeth before , whereby we understand that it is god to whom we are here desired to draw near . and seeing it is so , by drawing near here cannot be meant any motion of our body towards god ; for as to his glorious and majestick presence in the heavens , we cannot approach it though we would ; and as for his other essential presence , neither can we avoid it though we would too , for he fills both heaven and earth . whither shall i go from thy spirit ? or whither shall i flee from thy presence ( said david ) . if i ascend up into heaven , thou art there : if i make my bed in hell , behold , thou art there . to draw near to god , therefore , is a metaphorical speech , and must be understood not of any natural action of the body , but of some moral action of the soul , viz. the desires and endeavours after peace , and reconciliation with god. for , because those who are enemies and at variance together , use to keep a distance , and shun each other's company ; therefore in scripture , they who never think of god , take no care to please him , and those who make no difficulty to offend him , are said to be far from god , and to go a whoring from him : and on the other hand , because those who lay aside their enmity , and are desirous to be made friends , usually meet and resort to one anothers company , therefore drawing near to god in the scripture language , is put for the inclination of our souls toward him , the seeking to have all manner of enmity betwixt god and us quite removed , and that a true , firm peace be made up with him . sin is the cause and occasion of that enmity which is fallen out betwixt god and man : and one would have thought that all the difficulties of reconciliation with god , should have been on his part ; that his justice , his honour , his authority should have interposed , and not only not suffered him to accept of peace , but also to have obliged him utterly to destroy those despicable , silly creatures , who had the foolish insolency to rebel against him , and to counteract his will and pleasure . but behold jesus christ , hath removed all difficulties on god's part , he hath found out means to satisfie the justice , and to salve the honour and authority of god , though man be not destroyed , though his sin be passed over and pardoned ; god's wrath is pacified ; he now looks favourably upon man , and is willing to receive him into favour , and to renew a covenant of grace and peace with him , whereby he obligeth himself to deal with man as if he had not sinned , as if he had never rebelled against his maker . now could it have been expected that such a gracious offer should not have been readily embraced : but which is unaccountable man stands out , and will not be reconciled to god. god hath made great condescension , and man will make none ; god wooes and intreats , and man draws back and runs away ; god calls and sends message after message , and the other will not hear , he stretcheth forth his hands , but no man regardeth ; he waits , but they will not come or draw near . thus each acts as 't were , not his own part , but what in all appearance doth more properly belong to the other : god acts as if he were in man's stead , and man behaves himself as if he were in the place of god ; for as if god were the poor , the needy , the inferiour , and miserable party , he sues and humbles himself first , and as if man were an independent sovereign and all-sufficient being , who needed no aid from any , he rejects all the treaty , and disdains this proffered friendship . o! wonderful condescension of god ? and o the stupidity , and foolishness , and madness of man ? what words are sufficient to hold out either of these ? and how hard is it to determine which of the two is most astonishing ? whether god's behaviour towards man in seeking him , offering pardon and peace , or man's behaviour towards god , in refusing and slighting the same ? do ye thus requite the lord , o foolish people and unwise ? o ye sons of men , how long will ye turn my glory into shame ? how long will ye love vanity , and seek after leesing ! do ye slight god , set at nought your maker , and court the world ? are ye taken up with toys and trifles , and will ye despise life , and cast behind you eternal bliss . be astonished , o ye heavens at this ! and be horribly afraid , be ye very desolate saith the lord , for my people have committed two great evils ; they have forsaken me , the fountain of living waters , and hew'd them out cisterns , broken cisterns that can hold no water . o! that men were wise , o! that they did understand , o! that they would but seriously consider this ! come , i pray you , let us reason together , call in your thoughts , consult your knowledge , advise with your experience , and then tell me what you have ever found preferable to god ? is there any thing more worthy your thoughts or care : what is it that doth equal his favour and love : or , what can compensate the loss thereof ? will riches , will honours , will pleasures , or will any thing else be profitable as god ? can we expect to draw from them either separately or jointly , as much comfort and satisfaction as from him ? behold every day lets us see that all these things are frail , brittle , and uncertain ; and that there can be no fast hold of them : but though they were more certain and stable , yet being unsuitable to the nature of our souls , 't is impossible to draw from them alone that good which our souls crave . it is indeed somewhat hard to convince men , but though they should act over all the experiments of solomon , and prove what good is under the sun , they could not draw another conclusion than what he has left us , viz. that all things are vanity and vexation of spirit , and that mans chief and only good is to seek god , and to delight themselves in him . the lord is my portion , saith my soul , therefore will i hope in him . o consider what an honour it is to be admitted into favour and fellowship with god. the psalmist falls into admiration when he beheld man but a little lower than the angels , and invested with dominion over the fowls of the air , the beasts of the field , and the fish of the sea. and whatever reason there be for praise and admiration in that case , yet angels being but fellow-creatures , and the other destitute of reason and understanding , and so far below us , this is nothing so considerable as to be advanc'd into communion with god himself , this is indeed a heighth and dignity which may both amaze the beholders and those on whom it is conferred * . to be made the friends of god , is truly an honour to our nature , nothing else can give any lustre or glory to us , but this is the highest can be aspir'd to , either by angels or men , and therefore we have great reason to cry out , lord , what is man , that thou shouldest be so kind to him ? and so kind too after he had turn'd rebel and traytor is indeed beyond expression . behold , what manner of love the father hath bestowed on us , that we should be called the sons of god. constantine had good reason to say , that he gloried more in being a member of the church , than in being head of the empire , for to be a true lively member of the church doth unite us to god , and so is more to be desired than the greatest dominion , or an universal monarchy . for hereby we are not only highly honoured , but greatly enriched ; we have not only an honourable title and relation conferred on us , but also the largest emolument . eliphaz advised iob to seek unto god , that he might be relieved out of all his trouble , and if he got him his friend , he told him he should be in league with the stones of the field , and the beasts of the field should be at peace with him ; for god will certainly oblige all his creatures to keep peace , with those with whom he is at peace , as a king maketh peace not only for himself , but for all his people , or if he let any of them break peace , it is that he may make those his beloved and peculiar friends to be the more glorious by gaining a victory over them . he that draws near to god is sure of his hearts wish ; delight thy self in the lord , and he shall give thee the desires of thine heart . what can any wish for more , than what an infinite wisdom can contrive , an infinite power act , and an infinite bounty bestow ? now he who hath god his friend , is allied to infinite power , wisdom , and goodness , which will ever interess themselves in all his concerns . happy are the people whose god is the lord ; blessed is the man who chuses god for his inheritance , for he will give grace and glory , and will with-hold no good thing from him . all things shall work together to the good of them that love god : trouble as well as prosperity , and the saddest affliction as well as the greatest outward plenty . many say , who will shew us any good ? but saith david , lord lift thou up the light of thy countenance upon us . thou hast put gladness in my heart more than in the time that their corn and wine increased . they who draw near to god have joy which the world cannot rob them of : the ground of their happiness and comfort is not liable to rapine or violence , nor doth it ever decay . peace i leave with you , my peace i give unto you , saith christ , but not as the world giveth give i unto you ; that is , he gives neither so inconsiderable , nor yet so brittle and uncertain a peace as what the world gives , but what is more solid and substantial , wherefore he adds , let not your hearts be troubled neither be afraid . if we have peace with god through christ we need not startle at any thing , neither at private personal disasters , nor at publick calamities : because god is our refuge and present help . the children of god cannot be without crosses and afflictions ; but god will not suffer these to marr either their present inward comfort , or after happiness , their joy cannot be taken from them . he will let them be tossed up and down with the waves of trouble , but they shall not be swallowed up , they shall have a joyful exit . mark the perfect , and behold the upright , for the latter end of that man is peace , psal. xxxvii . when men draw near the end of their life , when their days are near a period , whether through age or by any accident , they have need of some comforting cordial to keep them from fainting ; and nothing is possible to administer this , but the hopes of peace with god. the sense of god's favour and love will make death appear without a frightful visage , though generally it is esteemed the king of terrours ; this will make one to be so far from abhorring death , as in many cases to be even glad of it , because it opens a door to eternal rest , unspeakable joy , and fullness of glory . is it not then good for us to draw near to god ? but if so much real good , as thus accrues by drawing near to god , be not motive enough to engage us to do it , i pray consider the danger of neglecting it , which is no less than utter misery and certain destruction , for lo they that are far from thee shall perish ( saith the psalmist ) thou hast destroyed all them that go a whoring from thee . it may certainly be matter of astonishment , how men can rest , be merry , or enjoy any quietness while they live in enmity with god , and have no assurance of peace with him . men are troubled if they understand any alteration of their king's favour toward them , nay if but some difference fall out between them , and some favourite of the court , though the king's anger may be many ways avoided , and that before the sun hath finished his course twice , the favourite may be turned out of court , and put in a condition which obliges him as much to depend on others , as others now on him : but however , is the wrath of frail mortal man so much to be feared ? is their displeasure so carefully to be avoided ? and should the wrath of god be little regarded ? how much more reason have we to fear god than man ? there is no concealing ones self if he search out , nor is there any resisting his power , if he be resolved to punish , and who may stand before him if his anger be kindled but a little . ye who will not be perswaded to draw near to god , how think ye to save your selves , how can ye escape if ye neglect so great salvation as is now tendered you ? can you muster forces equal in strength and number unto god's ? and if you cannot , why do you not seek peace before he come in wrath to revenge himself , for the affront you have done him in rejecting so great love and kindness , as he hath proffered by his own son ? ye atheists and prophane , who now laugh at religion and make a mock at sin , what will ye do or say for your selves when god enters into judgment with you ? do you think to put on then your present boldness , and unmannerly impudence ? or will you make god retire by your prophane drolling and jesting , as you use now to affright all sober and modest persons from your company ? then your tongues will be bound up , your wits will fail , shame shall cover your faces , you shall stand trembling , and shall feel that power to your confusion , which at present you scorn and little regard ; ye , who cannot find time to seek god , who have no leisure to pray , to read the scripture , or to attend god's publick worship or ordinances , how do ye think to come off ? will ye say that ye had your business to wait on , that ye were taken up with the pursuit of honours and riches , that ye were drawn away with pleasures , with gaming and sporting ? that is , to tell him plainly , you loved him not , you preferr'd all things before him , and thought it time enough to seek him when you had nothing else to do . or , do you imagine to bribe him , but he will not be brib'd ; and tho' he could , what would you give ? you have nothing , you leave all behind you , you pass naked into the other world : there is no remedy then , but submit you must , and you can expect no mercy for it is out of time , and when it was offer'd , you contemn'd it . o consider this , ye that forget god , lest he tear you in pieces , when there shall be none to deliver ! now is the acceptable time , now is the day of salvation , now you may have peace ; be wise therefore , and let not such opportunities slip , but seek the lord while he may be found , and call upon him while he is near . draw near to god , and he will draw near to you . cleanse your hands , ye sinners , and purifie your hearts , ye double minded . i have now spoken to the exhortation , and proposed what may make it take effect , and i hope you are thereby moved to draw near to god. it follows next , that we consider the manner how we should draw near , for this we should also look to , otherwise we will be disappointed of peace with god. he is ready and willing to accept of any who come aright as they ought , he that cometh to me , i will in no ways cast out , joh. . . but yet every drawing near will not find acceptance , some come and are rejected , not for the want of good will on god's part , but for the want of those qualifications and conditions on their own , which are necessary and requisite to recommend them to the favour of god. now what these are the apostle shews you here . the first is , a true heart . the heart is not made mention of , with a design to exclude the body , for that is also required , as appears by what follows : but because god is a spirit who searcheth the heart and trieth the reins , who knoweth the inward thoughts of man , the inward temper and disposition of their minds , and with what designs and affections they present themselves before him , therefore the heart is in the first place mentioned , that men may not presume to mock god by outward fawnings and caresses , whiles in their hearts they have no true kindness for him , nor sincere love to him . god will not value the bowings and prostrations of mens bodies , their sad looks , mournful tone , fair words and professions , if these proceed not from the heart , and be not the real intimations of the inward purposes and affections of their soul : but if in the midst of these , they retain any secret aversion to god , his will , or his ways ; or if there lurks with them some love and inclination to what offends him , then he will abhor them and all their offers and services . this people draweth nigh unto me with their mouth , and honoureth me with their lips , but their heart is far from me , therefore , saith god , in vain do they worship me . there is no true friendship where there is not an union and closing of hearts : indeed , sometimes enemies will meet , shake hands , and make many fair protestations , and yet their old grudge and quarrel will continue , which cannot be reckoned a cordial reconciliation , it 's only a patcht agreement to please some third person , or to shun some present inconvenience , which will never last . but as there is nothing to oblige god to patch up a peace with us , against his will , or contrary to his honour ; so there is no peace with him who is the father of spirits , but when it is with the heart , neither will he look favourably upon any heart , except a true heart , that is a sincere heart , free of hypocrisie and deceit , he who draws near to god must be like nathaniel , a true israelite in whom there is no guile ; that is , who sincerely and in good earnest loves and desires that which he professeth , and pretends to seek . one man may deceive another , he may make him believe what is not in his mind ; for the east is not more distant from the west , than sometimes the heart of man is from his mouth , his intention and affection from his words and actions . but be not deceived , god will not be mocked , there is no deluding of him into a belief of what is not really true , he knows well enough whether we be ingenuous ; and if ingenuity be wanting , he will have nothing to do with us . as false deceitful friends are more odious than profess'd enemies , so god hates hypocrites as much , nay , more than prophane persons : for in scripture the portion of hypocrites is mentioned as the dreadfullest punishment , they shall have their portion with hypocrites , as if that were the very height of misery . if then ye draw near to god , see that it be with true hearts , for he desires truth in the inward parts . now , what one seeks sincerely and in good earnest , he values and prizeth highly , he will spare nothing within his power to the obtaining it , and will labour to remove whatever may obstruct it : thus he who sincerely seeks and desires health , will be at any cost or pains for it , will cautiously guard against that dyet , and weather , places , or what else may prejudge it . and he who is covetous reckons little of the greatest toil and drudgery if gainful , nothing is sordid to him which brings profit , and he avoids and hates all actions and places which call him to lay out money ; the like may be said of other things . and hereby we may know whether we seek god with a true heart : do we in our hearts love god , and value him aright , that is , above all things ? can we prize god as a chief treasure , and count all things else in comparison as but loss and dung ? are we ready to part with any thing rather than lose him or his favour ! do we hate whatever offends him , and is inconsistent with fellowship with him ? can we freely embrace his will , his ways , his word , which are inseparable from him ? in a word , do we love what he loves , and hate what he hates , and are his thoughts our thoughts ? if so , then our hearts are true to god , but otherwise they are not right , they are not according to god's heart , and while they continue so , no peace and reconciliation can be expected . many draw near to god , as the children of israel came out of aegypt , they came forth with their bodies , but they left their hearts behind them ; and , though they were necessitated to move forwards , yet it was still with reluctancy , and they would fain have return'd to the onions and flesh-pots of egypt ; so many draw near to god , but not cordially , 't is somewhat unwillingly , for they would be content to be freed of the necessity of seeking god ; and in the midst of their religious services they remember the pleasures of sin with some delight , they cast favourable glances upon them , and wish for a freedom to enjoy them . god knows this , and do you think he will be pleased ? will he accept of such persons ? no certainly , the fate of these israelites tells us their doom , for as those whose hearts were so glewed to egypt , and who in their heart despised canaan , were never suffered to enter it , or to taste the pleasures thereof : so hypocrites , such as do not willingly and cordially draw near to god , shall never find grace in his sight , they shall never be admitted into the holy of holies , but shall be for ever thrust out . the second thing required in those who draw near to god , is , that they approach in full assurance of faith. in the original it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which phrase is metaphorical alluding to the practice of mariners , who when they are bound towards any port , use so to order their sails that the wind may extend and fill them , to the end they may have a pleasant and speedy passage , for when the sails flap and are not filled with the wind , the ship neither makes speed , nor keeps an even course . now seeing it is faith which brings us to god , and makes our union with him ; for without faith it is impossible to please god , for he that cometh to him must believe that he is , and that he is a rewarder of those who diligently seek him , as the same apostle tells us hereafter , chap. xi . . and in the third of this epistle , he plainly declares , that to have an evil heart of unbelief , is to depart from the living god , and that some could not enter into god's rest because of unbelief : now , i say , seeing it is so , seeing faith is thus necessary to lead us to god , therefore in the text 't is required that we be full of faith , that we let faith actuate all the powers and faculties of our souls , and enliven all our actions , that like a ship whose sails are full blown , we may hold a steady and pleasant course , and at last obtain a safe and happy arrival at that high and holy port we would be at : we are justified by faith , and have peace with god through our lord iesus christ , rom. v. . if you would know particularly what this faith is , it comprehends two things . first , a belief of the mysteries of the gospel . secondly , a belief of our acceptance with god. first , our faith must respect the mysteries of the gospel , these we are to look upon as certain and undoubted truths ; and that they are so , might be easily made out . if i were speaking to infidels , i could clearly shew that the gospel is no human device , no cunningly devised fable , but a thing most sure and faithful , as it is worthy of all acceptation , it being every way agreeable to the nature and majesty of god , and having clear prophesies going before , and manifold undoubted miracles following after , to testifie that it is from god : but seeing my auditory is christian , there is no need of proving what they already profess to believe , at least such a discourse would not be pertinent at this time : but we ought not to consider the mysteries of the gospel as truths only , but as truths of the greatest importance and concernment , great ( saith the apostle ) is the mystery of godliness ; 't is not only true , but a great weighty truth , in which the wisdom , the power and all the attributes of god are contained , and which shews to sinners the way how they should recover themselves , and be saved from the wrath that is to come . this is life eternal to know thee , the only true god , and iesus christ whom thou hast sent . wherefore if we believe this , our thoughts should be much taken up therewith , we should frequently contemplate these mysteries , and be over-joyed with the contemplation of them . i believe the wars of iulius coesar , the discoveries of the indies , those transactions of foreign princes reported in our gazettes and news-letters , and many other things , but i think it not worth the while to ruminate much on these things , i do not make it my business to consider them , and to talk of them , because i do not look upon them as matters of such moment in themselves , or of such concernment to me : but believing the truth of the gospel , and knowing the importance of what is revealed therein , i find it my duty to esteem it as my necessary food , and that it is as proper and necessary to refresh my soul with serious and daily meditations thereof , as to give my body those repasts which nature daily calls for : this made our apostle desire to know nothing save iesus christ and him crucified , and to say , doubtless i count all things but loss , for the excellency of the knowledge of christ iesus my lord , for whom i have suffered the loss of all things , and do count them but dung that i may win christ. and as such a faith is required in all the mysteries of the gospel , so more particularly in the mystery of the cross , the death and sufferings of jesus christ , and that satisfaction he has made thereby for sin : these we should have an eye to all in our addresses to god , and more especially such solemn addresses as those we are now to make . for he who believes this relies thereon , and by vertue thereof draws near to god , does confess himself a great sinner , that it had been just for god to have damned him eternally , that it is only for the sake of christ he is saved , and that the wisdom and mercy of god is highly to be magnified , in finding out such excellent means and methods for the salvation of man , and by such acknowledgments the greatest sinner endears himself to god , and conciliates his favour and kindness : but he who denies this , or has no respect thereto when he draws near to god , must either not own himself a sinner , or not think it necessary to satisfie god's justice , or to repair his honour which is provoked and affronted by sin , or he must not believe that jesus christ hath done this for us , and that he is the only mediator betwixt god and man , but must fancy he can come to god by himself , or through some other besides christ , and which soever of these perswasions he has , he is so far from finding acceptance , that he at once both exasperates god , and provoketh him who had undertaken to make his peace , and who only could do it : i am the way , the truth and the life ; no man cometh to the father but by me ; therefore it 's said , he that believeth on him is not condemned , but he that believeth not is condemned already , because he hath not believed in the name of the only begotten son of god. secondly , i told you the faith here required must also have a respect to our acceptance with god ; that is , we must not only be firmly perswaded of god's mercy , and his good will to save sinners : but that we our selves in particular shall find grace in his sight , if we approach as we ought , and bring no impediment along with us , and 't would seem the translators of our bible have chiefly respected this act of faith in the translation of this text. christ required of all those who came to him to be cured of their bodily distempers , faith both in his power and good will. and st. matthew tells us , he did no mighty works in his own countrey , because of their unbelief . st. mark saith further , that he could not do it ; which we are not so to understand , as if our lord's power could be restrained by any , or that he depended upon men for the exercise thereof , but only that the want of this faith rendred those men unworthy of his benefits , and indisposed them for receiving them . and as these temporal and bodily benefits were not commonly conferred without this precious faith , so neither will spiritual and temporal blessings , as mercy and salvation , be granted except to those who are disposed for them by earnest desires , and a sincere belief of god's being ready and willing to bestow them , or at least if they be given to any other , 't is not according to those ordinary rules and methods of the dispensation of grace which we ought to walk by ; for this faith is always required as a necessary condition , all things whatsoever ye shall ask in prayer , believing , ye shall receive , saith christ. and st. iames saith , let not that man , who wanteth faith , think that he shall receive any thing of the lord. this faith is requisite both to animate our endeavours after the means of grace and salvation , and also to excite god's love , and to encline him to be merciful to us . 't is natural to love those who put confidence in us , and he has no spark of generosity who will not do his utmost for those who altogether rely on him ; if a sinner can confide in god , notwithstanding that he hath offended him , if he throw himself at his feet , and can but believe that god has so much mercy as to forgive him all his sins , and upon his repentance to receive him into favour for the sake of christ : he by this act so honoureth god , and so obligeth him to mercy by his trust in him , that he will not , he cannot abandon him . this is set forth to us in the parable of the prodigal , for when the penitent son was yet a great way off , his father saw him , and had compassion , and ran and fell on his neck and kissed him . and as this faith enclines god to mercy , so it animates our endeavours , it excites and quickens us to a cheerful performance of all the means and conditions of salvation . the husbandman soweth when he has hope , and the merchant tradeth when he has hope of gain , and every man plyeth heartily what he believes will succeed : but men are discouraged , and made to give over their endeavours , when they take up a perswasion that they shall but labour in vain . a double minded man ( saith st. iames ) that is one who hangs in suspence , who is tossed with doubts and fears , he is unstable in all his ways . such an one is inconstant , he pursues not his enterprizes , but desists ; he is not steadfast and unmoveable , and always abounding in the work of the lord , as every one ought to be , and as he will be who knows and believes that his labour is not in vain . when therefore we draw near to god , let us do it in this full assurance of faith , that we may do it heartily , so as to please god ; let us not entertain doubts and fears which but disquiet our own minds , and cast dishonour upon god. would not a servant reflect either upon the ability or honesty of his master , if he questioned his reward for the sincere performance of his service ? if ye who are evil and sinful , think your selves oblig'd to love and be faithful to those who seek to please you , will not god , think you , be more faithful and just to forgive us , and to receive us into his favour if we approve our selves unto him ? is there any thing surer than his word ? are not all his promises yea and amen ? why art thou perplext ? why art thou cast down , o my soul ? wouldst thou be reading thy destiny in the hidden books of fate ? wouldst thou fain know what these secret decrees say of thee ? o foolish soul why so curious to know things too high for thee , which are hid from thee , and therefore hid because the knowledge of them is of no use to thee , nor would it give thee any satisfaction ? whatever be the secret decrees , they do not , they cannot contradict those eternal and immutable purposes which are revealed , viz. that they who repent and believe , and obey the gospel , shall be saved ; this sentence cannot be reversed . believest thou this ? if you believe , do accordingly , and there is no cause of fear ; whatever come of others , you are surely predestinated to eternal life . if thou canst believe , all things are possible . blessed are they who believe , for there shall be a performance of those things which are told them of the lord. some are not contented with this assurance , that god has certainly declared his infallible purpose of accepting returning sinners , but they would be infallibly assured that they themselves are actually accepted and justified , which i confess would be a great comfort , neither do i doubt but some men have this infallible assurance , but it is an unreasonable and preposterous thing for any to expect it at their first approaches to god ; or in the beginnings of their conversion . this were to ask fruit before the due time , as if one should seek fruit on the tree he hath but newly planted . this assurance never goes before our reconciliation to god , though sometimes of his extraordinary mercy it may follow after ; and therefore we cannot expect it , let us desire it never so much until we have really performed the conditions here required . if thy assurance be built on another foundation , 't is not to be trusted to ; and if thou knowest that this foundation is laid , if thou canst say that in all sincerity thou hast done what was sought of thee , what makes thee not to have a rational and comfortable assurance ? all doubts of our salvation should only arise from our doubts of performing our part : and if upon a strict and impartial examination of our selves , we find that we have performed our part , then we ought to have such a comfortable degree of assurance as may quiet our consciences , and support us against our natural fears , because god cannot but perform his most gracious promises . but that particular , infallible sort of assurance , which some men cannot be satisfied unless they have , is an extraordinary gift , which god is pleased sometimes to give , tho' he is not bound to give it . he hath sometimes refreshed the souls of martyrs and confessors with it , to support them in the midst of their torments , but it is not of ordinary dispensation , and therefore not to be expected , because it is a miraculous gift , which is not to be asked , but with great submission to the will of god , who knows when it is fit for the support and consolation of a pious soul. but to proceed , the third qualification here , is that we have our hearts sprinkled from an evil conscience , which with what follows is the inseparable effect of the two former ; they cannot be first , and the other cannot be without them ; we must have true and believing hearts , before we can be sprinkled from an evil conscience , or have our bodies washen , but once having this , the other will follow , for light and heat may be as well disjoined from the sun , as purity of heart and holiness of life from true faith and a sincere mind to god. many pretend faith , but the tree is known by its fruit , hereby may it be known whether thy faith be good , if so be thy heart be sprinkled from an evil conscience . in this speech the apostle alludes to the rites and ceremonies under the law : 't was the custom then to sprinkle both the priests and the people in their solemn approaches to the lord , sometimes with blood , sometimes with water , oyl , or ashes : but now these legal ceremonies are laid aside , yet the thing signified by them is still required , viz. what the apostle makes mention of here , that our hearts be sprinkled from an evil conscience . by the heart is meant the soul , or inner man , by the evil conscience , those things which pollute the soul , which keep one from having a good conscience void of offence towards god and man , such as brutish lusts , inordinate desires , unworthy passions , evil thoughts and sinful inclinations , whether born with us , or contracted afterwards . all these must be mortified and purged out , before we can be throughly reconciled to god ; for as iehu said to ioram , when he ask'd , is there peace ? what peace , so long as the whoredoms of thy mother iezabel , and her witchcrafts are so many ! so i say to those who draw near to god , how can they look for peace from him , while their pride , vain-glory , malice , wrath , covetousness , and other filthy and ungodly lusts , live and reign in them ? god is willing to be reconciled to our persons , but not to our sins ; we must part with them , or if our sins and we cannot be separated , we must give up fellowship with god. truly god is good to israel , but 't is to such only as are clean in heart . he cannot love foul polluted souls , he cannot chuse but loath and hate them , for he is not a god that hath pleasure in wickedness , neither shall evil dwell with him . as therefore when we entertain great persons , we use to remove all things nasty and unhandsome , and whatsoever may readily offend them , or shame our selves , and are careful to have all things about us decent and fashionable ; so being to approach the holy presence of god , let us lay aside every thing offensive and unsuitable , viz. the love and inclination to every sin , for he is of purer eyes than that he can behold iniquity , he naturally abhorrs it ; and let us give all diligence to adorn our souls with holy thoughts , and heavenly dispositions , for the righteous lord loveth righteousness , his countenance doth behold the upright . but if this be wanting , we can have no acceptance . if i regard iniquity in my heart the lord will not hear me ( saith david ) psal. lxvi . . even david shall be rejected if he regard iniquity . some will say , if the case be thus , none can have hopes , or who can say their heart is clean ? 't is true in our present state , our hearts cannot be so clean as to have no blemish , there will be ever some remainders of sin in us ; and now and then perhaps some sinful motions will arise in the best ; but this will not be imputed to us , neither hinder our reconciliation with god , unless we regard them with love and delight , cherish and follow them . if we look on these irruptions of our corrupt nature with sorrow and regret , if we take care to prevent and suppress them , and are filled with grief when they at any time prevail , god will not condemn us . they are innocent and clean according to the gospel , who inwardly hate and loath sin , and keep a continual war with it , and who love holiness , and constantly aim and endeavour after it , and he who is so clean inwardly will give an outward manifestation ; and therefore it is added , that we have , in the last place , our bodies washed with pure water . the former clause as we have seen referred to the inner-man , and this relates to the outward man , for both must be made clean in the sight of god : we must cleanse our selves from all filthiness both of the flesh and spirit , neither of them singly will do well : god has united spirit and flesh together to make up one person , and therefore what god hath thus joined together , ought not to be put asunder . our minds and spirits must ascend to god , but the body must not be left behind wallowing in the mire and filth of sin and uncleanness , else the other will not speed , they will not get access unto god. we ought to glorifie god both in soul and body , for both are his ; therefore as under the law men were tied to frequent washing of their body , that they might be legally clean , and fit to enter the temple , or approach the altar , from which they were debarred , if they had any corporal filthiness upon them , or had touched any unclean thing ; so in allusion to this , the apostle here exhorts us to purifie our life and actions , to sanctifie our outward conversation in the world , by breaking off the course of sin , and conforming our words and actions to the word of god , for that is like pure water to cleanse us from all spiritual filthiness . by what means ( saith david ) shall a young man cleanse his way , by taking heed thereto according to thy word , psal. cxix . . now until we be thus cleansed both inwardly and outwardly , we are not fit to draw near to god , nor throughly disposed for reconciliation with him , without holiness ( saith our apostle ) no man can see god. there must be both outward and inward holiness to render us worthy of peace with god , we must be endued with holy minds , and the beauty of holiness must appear in our lives and conversations ; and if the outward man have not a holy face and countenance , the inward man is much to be suspected : scabs and ulcers in the skin , betoken corrupt and impure blood in the veins . 't is great hypocrisie to pretend change of heart , when there is no change of life , for persons to say they are regenerate within , when no reformation appears without . when saul pretended a performance of the command which the lord gave against amalek , samuel said to him , what meaneth then this bleating of the sheep , and the lowing of the oxen which i hear ? for that was an evidence against him : so i would ask those who say their heart is right , they have a good conscience towards god , and yet walk in sin ; what means their evil speeches , their cursing and swearing , their reviling and backbiting , their obscene talk , and immodest behaviour , revellings and drunkenness , injustice and dishonest dealing , cruelty and doing injury to others , and the like crimes ? for doth not our saviour tell us , that these proceed from the heart . he whose heart is perfect and upright with god ▪ is always careful to do that which is good in his sight . 't is true , the beginnings of conversion to god , do not always visibly appear , as the recovery of the body from sickness is not at the first discernable to others ; but in process of time a sincere conversion will certainly manifest it self in the life and actions . the path of the just is as the shining light , which shines more and more unto the perfect day . men and brethren , sin was the cause why we were cast out of god's favour , and there is a necessity of laying aside sin before we can recover it . indeed christ died to take away the guilt of sin , but he has not taken away the intrinsick evil of it , that remains still ; he by his death , has made sin pardonable , but not allowable ; and therefore we must not continue the servants of sin : we must quit a vain and wicked conversation , turn every one from his iniquity , die to sin and live to god , and yield our selves to be instruments of righteousness according to his will and pleasure , and then we shall please him , and he will greatly love us . wash ye , make you clean , put away the evil of your doings from before mine eyes ; cease to do evil , learn to do well ; seek judgment , relieve the oppressed , judge the fatherless , plead for the widow , and then come ( saith the lord ) though your sins be as scarlet , they shall be as white as snow , though red like crimson , they shall be as wool , isa. i. , &c. thus we have explained the conditions of obtaining reconciliation with god , and if you please to make reflections on them , you will find them most just and reasonable , and as easie as can be required . god could not pass these without renversing the order of nature , and laying aside his holiness and honour which was impossible ; nor could any terms be more proper for man , nor better accommodated to the state and condition of all : if many expensive sacrifices . rich gifts , or summs of money had been required , what would become of the poor , who make the greatest part of the world ? but now neither the rich are received upon the account of their riches , nor the poor rejected for their poverty : but both the one and the other are accepted according to their faith , repentance , and obedience . some there are , who will not allow us this privilege , whatever we believe or practise , because we are not of their church : but as the italian proverb is , better be condemned by ten physicians , than one iudge : so certainly it is better to be condemned by any number or quality of men , than to be condemn'd by the word of god ; the word of god you see condemns none who has the qualifications in the text , but encourages them to draw near to god , and gives them assurance of acceptance . if then through the grace of god , we come to be so qualified in the union and communion of the catholick church , we need not fear what they say , who themselves are schismaticks from the catholick church . we have all the reasonable assurance we can have of our salvation , we may be more sure of it , than if we had the pope's bull for it , a thousand indulgences , ten thousand masses daily sung for us , and all the church treasure of merits bestowed on us : and if we lack this , that will not , cannot be compensated with pilgrimages , processions , pennances , bowings , prostrations before altars , crossings and sprinklings with holy water , nor yet the absolution of priests ; for as our apostle saith , bodily exercises profit little as to salvation : and by what hath been said , you may understand , that the religion which recommends us to god , must be somewhat more spiritual than what these amount to . but to leave this , and come to an application . this text in both parts may be accommodated to the sacrament of the lord's supper : these words , let us draw near , may be , without stretching , applied to our coming to this ordinance , for this is one way of drawing near to god , and the most solemn we can make in this life , and an earnest of that intimate admission into his glorious presence hereafter ; and hereby also is set forth that which procur'd us this gracious privilege , viz. the death and sufferings of jesus christ. wherefore those who desire to draw near to god , and would have the comfort of his favour , and the hopes of everlasting glory , should embrace readily and chearfully the occasion of the sacrament . and to speak freely to you , i know nothing can keep people from this sacrament , and make them slight it , but the want of a true desire after god , and the little concern they have for their eternal salvation . i pray god forgive those who have made some believe it a mark of religion , or greater sanctity to withdraw themselves from our communion . i intreat you be not easily deceived , believe not every spirit , but examine well what you hear , whether it be agreeable to truth . none that knows the truth , or loves the purity of the gospel , can join in communion with the church of rome : but i appeal to all your consciences , if there be any doctrine taught in this church , or any thing practised in our worship , disagreeable to the word of god ? and if there be not , why should persons withdraw from our communion ? and what can excuse such withdrawing ? these tables are indeed too seldom covered ; but when they are covered , let them be filled with guests ; and if they be not , what a shame is it ? let not this poor church be miserably torn with needless and unwarrantable separations , whereby we become both a prey and a laughing-stock to our enemies . how comely a thing is it ( saith the psalmist ) for brethren to dwell together in unity ; and it is as profitable as comely . are the times bad ? we should meet to pray god to make them better : is this a wicked generation ! that should not make us forsake the assembling our selves together , but we should the rather do it , to provoke one another to love and good works . let not any pretend a liberty of doing what they please , or say they are not accountable to us whether they go or come : consider , i pray you , that you are all accountable to god ; as also as christians and members of his church , you are all accountable to his ministers , especially to his supream ministers under christ , the bishops , to whom you are subject as to your spiritual superiours , and ought to obey them . this is his command , and therefore you are obliged to do what he commands , and not what is right in your own eyes , or in the eyes of others , let therefore his laws be punctually observed , and his ordinances waited on . and let none take to themselves a dispensation from any of these , lest they incurr his displeasure , which of all things is most to be feared . but though i wish all would come to this sacrament , yet i would not have any to come unworthily and without due preparation , for st. paul has told us the sad danger of that . now what is required to render one worthy , you may learn from the text , he hath the wedding garment who hath the qualifications in the text. let me therefore beseech you all to retire home , to lay aside the thoughts of other business , and in all seriousness to examine how it stands between god and you ; see whether you be already adorn'd with these qualifications here spoken of ; if you have them , rejoice and bless god , and come up to morrow to the house of god , and to this sacrament , that they may be confirmed and perfected in you . if as yet ye are strangers to these qualifications , do not resolve to withdraw , for that is to continue in your sin , and so without god ; but be ye rather more earnest this night in acquiring them : in so short a time , 't is true , you cannot bring them to perfection , but you may have them in sincerity , which for the present will be admitted . o! rouze up your faith , and let it operate in your minds , besprinkle your selves with the tears of true contrition , and cleanse your selves with stedfast purposes of departing from all iniquity , and of keeping ever hereafter the commandments of god ; and if you do so , you shall go back justified in god's sight . amen . sermon xii . on hosea x. . sow to your selves in righteousness , reap in mercy : break up your fallow ground : for it is time to seek the lord , till he come and rain righteousness upon you . these words contain a sound and wholsome advice to a miserable people , lying under the weight of god's anger , and threatned with many sad and grievous judgments . the people were israel , the children of the ten tribes , with whom god had a controversie , because there was no truth , nor mercy , nor knowledge of god in the land : they had cast off the service of the true god , and corrupted themselves with the idolatry , superstition , and other abominations of the heathen nations among whom they dwelt : for which , god's wrath was kindled against them , and this prophet was sent forth to intimate the divine displeasure , and how severely it would fall on them . but the divine threatnings are for the most part like ionathan's arrows , shot for warning rather than destruction : in the midst of wrath he remembers mercy , and when he denounceth war , he intends to spare , and therefore denounceth it that men may be awakened to their duty , and so prevent ( if not the temporal evils which they deserve ) yet their eternal ruin , which is worst of all . wherefore it is that the prophet so often intermixeth his threatnings with exhortations to repentance , obedience , and seeking the lord , as here in our text. this advice has no particularity in it to restrain it to those to whom it was here given ; but it may very well suit with any other people , who are desirous of god's favour , and have reason to fear his displeasure : nay , here is laid down the general and indispensable conditions on which any people may expect peace , and reconciliation with god , and the sure means of obtaining good things from him , and so they are proper to be considered by you at this time . hosea speaks here in metaphorical terms borrowed from husbandry : which as it is the most ancient employment of mankind : so according to cicero , it is of all others most becoming and worthy of a gentleman , and hath employed the pens of the * greatest among the romans ; and there is a great deal both of grace and force in the terms of it , to carry the things recommended by the familiar use of them home to the minds of men , and render them more effectual : upon which account nothing is more usual in the scripture . st. paul calls believers god's husbandry or tillage , cor. iii. . and here we have proper directions , how to manage it with skill and profit . plowing , sowing , and reaping , are main parts of husbandry , and should be well looked to by all that would thrive at the trade ; he that neglects them , or is ignorant how to go about them , will certainly come both to poverty and shame . they are as essential in the spiritual husbandry , as the natural , and therefore should be well studied by all , who wish well to themselves . i pray god we may learn and practise the lessons here laid before us , and we shall become both perfect and happy thereby . the prophet begins with sowing , tho' it be not the first part of husbandry , something must go before it ; however , we will not change the prophets words , but take them as they lye , it being no great matter what be first or last taught , providing all be carefully heard and observed . sowing then in a moral sense , signifies action , whether internal of the mind , or outward of the body ; for as sowing is always followed with some crop , the grain thrown by the husbandman's hand , tho' it be covered with earth doth not perish , it riseth again , and produceth an answerable harvest : so mens thoughts , words , and actions , do not vanish as soon as they pass from them , they remain as the seed doth , and will spring up again either to their shame and confusion , or comfort and glory . it therefore concerns us very nearly to look well to all we think , do , and say : a good husband man will not sow at random any thing that comes nearest him , but will consider what is the best time , and will choose out the best seed : so a wise man will not live at random , speak and do whatever is suggested to him , or comes in his head , but studieth the fittest times and season of things , and he taketh care to give every time and season what is suitable thereto . as cockle and darnel is never to be sown ; so neither ought sin to be sown at any time , or upon any account , but whether we eat or drink , or whatever we do , we ought , saith the apostle , to do it all to the glory of god. and therefore the prophet here bids us , sow in righteousness , or righteousness it self , for we cannot carry on the glory of god , or sincerely intend it any other way : god can and doth turn the wickedness of men to his glory ▪ but when he doth so , he is not beholden to us for it , and therefore the only way we ought to seek his glory , is to adhere closely to righteousness . when the prophet saith , sow righteousness , or in righteousness , ( which is all one , for some make it to , others leave out the hebrew particle as redundant ) he holds forth ▪ the quality of the seed or grain we should sow . and by righteousness , here is not only meant the vertue of justice and honesty in our dealings with man , but it is taken in a larger sense of equal extent with holiness ; which includes all acts of piety and devotion towards god , of justice , charity and kindness towards men , and what is good and comely for our selves : st. paul's injunction to the philippians iv . . is a good paraphrase on sowing in righteousness ; whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , if there be any virtue , or any praise , think on these things . what things are so , must be learned from the scriptures , the word of god is the rule of righteousness , it is the very good and precious seed which we ought to sow , and to sow in righteousness is nothing else , but to live and do according to the word of god , to practise what it teacheth : qui mandata veterit in opera seminat in justitia . jerom. whosoever expresseth in his actions the commands of god , soweth in righteousness . and as we must thus look to the quality of what we sow , that it be righteousness , things agreeable to the righteous word of god ; so we ought to take heed to the quantity , that we do not sow sparingly , but plentifully . this some will have to be the only meaning of the words , but there is more reason to refer the expression to the quality , as we have done : however , this must be taken in too , for he doth not sow in righteousness sincerely and with delight , that doth not abound therein . his heart is not right who serveth god by halves , who doth only some few good things : but he is a truly righteous man , who sets himself and gives all diligence to abound in the work of the lord. and we have all reason to do so , for it is our interest and advantage . men use to ply well what redounds to their particular profit , what they think will certainly benefit them ; and truly we are sure of this , it will fall particularly to our share . it is remarkable , that the prophet calls the sowing righteousness , a sowing to or for our selves , as if nothing else could be reckoned so . and , indeed , men may be frustrated of all their other labours , but they can never be disappointed of this . in the things of this world , one may sow and another may reap ; what one builds and plants , another often takes possession of . most men labour for others . if the most busied would cast up his accounts , he should find but a very small part of his travel and projects to redound to himself . it is not only the meanest sort of people that are to be esteemed drudges to others ; but men of all ranks from the highest , are truly servants of a different kind : and the more faithful and diligent any one is in his station or imployment , he becomes thereby only the more useful servant to the rest of mankind . he only truly lives to himself , who makes it his business to be found upright before god , and to do that which is right in his sight . he that neglects this , quite neglects himself , and carries away no profit of all his labour under the sun. what can the wisest , the most industrious , and most fortunate worldling boast of ? at the best but a poor transitory enjoyment of perishing things . in that night his soul is taken from him , what reckoning can he make of his barns , goods and store ? whose are all these things ? not his to be sure , and perhaps they fall into the hands of one who has little kindness for him , or his memory . when he dieth , saith the psalmist , he shall carry nothing away ; his glory shall not descend after him . and then to how little purpose has he endeavoured to be made rich , and to get the glory of his house increased . but he that is stedfast and immoveable , and always abounding in the work of the lord , his labour shall not be in vain , the gain shall redound to himself . what one doth in this , is , extra fortunam , not liable to any hazard , runs not the fate of other things , a man is sure of it . sow righteousness and ye shall sow to your selves , none shall come betwixt you and the blessed fruits which is produced by that sowing . wherefore it is here added , and reap in mercy . because the verb here is the imperative mood , some will have this a command , for a farther progress in doing that good we have explained to be contained under the first head : but this cannot be admitted , for besides the tautology , we must put a strain'd and unusual sense upon reaping . wherefore certainly in this phrase is set forth the gracious reward wherewith god will bless sowing in righteousness ; reaping follows sowing , and is the natural effect thereof ; so , who sows in righteousness , shall reap in mercy , tho' what they thus reap , be neither the necessary natural effect of what they sow , nor yet the just desert thereof ; if they merited what they reap , it should not be called mercy : but it is so called , that they may not think what is given them to be their due . if men would consider themselves and their actions impartially , and lay aside all proud thoughts , they would adjudge their merits to ' be small , and that little belonged to them on that account . however , all who ply sowing in righteousness sincerely may look for mercy , as the husband-man doth for a crop after he hath sown ; nay , they may assure themselves of it , which he cannot do , they may claim it as their privilege by virtue of the divine promise which can never fail . with respect to which promise , and the undoubted certainty thereof , the prophet bids them here reap mercy : reap is imperative , to denote the certainty of the thing , as if there were no more requisite , than to put forth the hand and take it , in which sense the imperative is usually taken in scripture , as ezek. xviii . . they have not the promise , nor are they capable of mercy who sow not in righteousness . indignation and wrath , tribulation and anguish , shall be upon every soul of man that doth evil . rom. ii . . as therefore sowing must go before reaping , so sowing in righteousness must be previous to the reaping in mercy ; this is necessary , not that we may merit , but that we may be fit objects of mercy . and as naturally the crop exceeds the measure of the grain which was sown ; so the gifts and expressions of god's mercy towards righteous persons , shall infinitely exceed the works done by them . wherefore a iewish doctor hath not ill express'd it , sow , &c. do that which is good in mine eyes , and the good reward which ye shall receive of me , shall be far greater than your good works , as he that soweth a bushel , hopes to reap two or more ; and therefore in the command for sowing , he useth the word iustice ; but in the promise of reaping the word chesed mercy or benignity , which is more than iustice , or what in strict iustice can be required . the mercy which they who sow in righteousness shall reap , is like god himself the author thereof , infinite , and so cannot be express'd : we cannot particularize all the ways whereby god will shew his mercy to such persons . it is written , eye hath not seen , nor ear heard , neither have entred into the heart of man the things which god hath prepared for them that love him , cor. ii . . as long before the harvest the husbandman is refreshed with the sight and savour of his field , so god comforteth and refresheth the souls of the righteous even in this world , and hereafter he crowns them with unspeakable glory , and blesseth them with eternal life . the light of god's countenance even in this life , where its beams are often intercepted , do yet afford more joy than in the time of harvest , when corn , and wine , and oil abound with men : and what will it do in the other world , where it shines fully and clearly , and without interruption , and where there is nothing to obstruct the power and efficacy thereof : lord ! what joy is there in the very prospect of this harvest ? how happy and blessed are they who are sure of it ? what a kindness is it that we have liberty to throw in our poor stock into such a profitable bank ? and a privilege to sow , where we may reap so much ? with what face can any refuse the occasion ? or what excuse is sufficient ? have men by their many inventions found out any higher felicity , than what god and his superabundant mercy can confer ? or is there a nearer way , or more proper to this , than that which the prophet directs to , the sowing in righteousness ? is it better to labour for temporal than eternal things , for that meat which perisheth , than that which endureth to life everlasting ! will ye plough wickedness , and reap iniquity ▪ and eat the fruit of lyes ? that is , will ye die rather than live ? this were a mad and shameful choice ; and yet one of them we must make , for there is no middle course left us : it is certain the wages of sin are death , and that there is no way to everlasting life , but to have our fruit unto holiness . be not deceived ; god is not mocked ; for whatsoever a man soweth , that shall he also reap . he that soweth to his flesh , shall of the flesh reap corruption ; but he that soweth to the spirit , shall of the spirit reap life everlasting , gal. vi . . the prophet having told them what they would reap , returns to exhort them to the use of those means which are requisite in order to it , and to the performance of those duties to which reaping in mercy is promised ; which people have need to be put in mind of , for ordinarily they are very slack and negligent ; many would be at reaping , but few set themselves to the work and labour that must go before it ; they would be putting in the sickle in harvest-time , though they have not sown , nor made any preparation for it . but those who sow not shall not reap , and that our sowing may be successful , we are bid first , break up our fallow ground , for interpreters make the prophets speech elliptick , and will have first or after that , or some such word to be understood . if the ground be not prepared , sowing is to no purpose ; the seed was lost that fell on stony ground , among thorns , and in the high-way . the good and precious seed to be sown is the word of god , our hearts are the ground which must receive it , and they cannot receive it till they be made honest and good , as our saviour speaks , luke viii . . and in order to this they must be prepared , pains must be taken on them . break up your fallow ground . if the husband-man did not till his ground , cast furrows in it and root out the weeds thereof , he needed not sow , and would in vain expect a crop : so our hearts by their natural constitution , are like fallow ground which was never laboured , which is indisposed for receiving seed from the sower , and of it self brings forth only thorns and briars . the natural product of mens hearts is only sin and wickedness . god saw that the wickedness of man was great in the earth , and that every imagination of the thoughts of his heart was only evil continually . naturally mens hearts are hard and averse to all good ; the natural man receiveth not the things of the spirit of god , for they are foolishness unto him , neither can he know them because they are spiritually discerned . but as hard and bad as they are , they may through the grace of god be changed , and improved to the better , if due pains be taken on them . the evil and naughtiness of our hearts will not excuse us from being or doing good , tho' many pretend it . what a silly excuse were it for an husband-man to turn his back upon his labour , that his ground of it self yielded nothing but briars and thorns , and other weeds ? should he not labour for all that , and by art and industry make it do , what of it self it cannot do ? so , though our hearts be as fallow ground , yet let us break them up and weed them ; let us by continued care and diligence , bear down their natural growth , and render them susceptible of better things ; let us pluck up the prejudices of our nature , throw away the choaking cares of this life , and break off the course of sin : let us ply our hearts continually with prayer , meditation on the word , use of our reason , the serious consideration of our ways , and an attendance on those means and ordinances god hath appointed , and in process of time through the grace of god , our hearts will be broken and changed from their natural barrenness , to be fruitful in holiness and good works . this is the way to break up our fallow ground , to make our hearts tractable and obedient , capable of receiving and nourishing the good seed of the word , and unless this be done , our hearts will be as a wilderness barren and altogether unfruitful in good : break up your fallow ground , says ieremy , and sow not among thorns . what a folly is it to sow in a ground overgrown with thorns and briars ; and what can be expected from men , whose hearts are as hard as an adamant , who refuse to hearken , and pull away their shoulder and stop their ears , that they should not hear : as the prophet zechariah speaks ? there are many complaints now a-days against the sower , but there is more reason to retort them upon the ground , i mean to cast the blame of not profiting upon the people themselves rather than the preacher ; you are oft-times indisposed , your hearts are not duely prepar'd , therefore it is that the word preached hath so little effect in you . mortifie therefore your lusts , subdue your passions , daily cultivate your hearts with acts of repentance and contrition , and the fore mentioned exercises of prayer , meditation , &c. that they may be softned and fitted for the seed of the word , and that it may prosper and spring up and bear fruit. thus you see your task , and that we may be excited with all speed and diligence to go about it , and also encouraged with assurance of success , it is added , for it is time to seek the lord , until he come and rain righteousness upon you . by seeking the lord is meant the seeking his favour which is the ground of all our comfort and happiness , or his help and assistance without which we labour in vain , and all we do is ineffectual : and we then seek both the one and the other , when we heartily practise the duties enjoin'd us ; for his favour returns upon our repentance and obedience , and his grace and assistance is bestowed as we labour and endeavour ; he worketh together with us . now , ( saith hosea ) it is time thus to seek the lord , which implieth first a proper season or opportunity for it ; opportunity should be laid hold on , every thing should be taken in its time , and men are encouraged to work and labour so long as the time of doing it is not past . the season for sowing and breaking up is all the time of life , while god allows the use of reason , the means of grace , while he makes offers of salvation , and calls by his providence , it is time to seek him : seek the lord therefore while he may be found , and call upon him while he is near . if any have been negligent , if hitherto he has loitered and slept away his time , neither laboured nor sown , but let his heart lie all this while fallow , that it is quite overgrown with weeds , it is a great fault , and calls for mourning ; but it is no ground to despair nor reason to lay aside the thoughts of this necessary work. art thou sensible that thou hast been too long a beginning ? doest thou wish that thou hadst been more wise ? arise , the day is not yet done , work while it is day ; the season is not wholly past , lay hold on it and double thy diligence to recover mispent time ; which if thou dost , it shall be yet well with thee , according to the common but wise proverb , better late than never . remember they who wrought but one hour had their hire . if the wicked will turn from all his sins that he hath committed , and keep all my statutes , and do that which is lawful and right , he shall surely live , he shall not die , saith the lord. let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him , and to our god and he will abundantly pardon . but secondly , by saying it is time , the prophet lays before them , that it is full time , and so not to be let slip ; it is now time , but it will not be always so , it is time , but this time is ever running and will once be at an end , and therefore delays are dangerous . it is indeed time yet , but not to sleep and stand loitering ; it is high time to awake out of sleep , to gird up our loins , and to set about our work lest the night come in which no man can work . it is the great folly of many , that they think they have times and seasons in their own hand , at least they act as if it were so : but we neither have always time and opportunity , nor can we always command grace to use it aright , and therefore should take it when it may be had and fear to deferr and put it off . sometimes men come to that , that they can neither seek nor work , have neither strength of body or mind , no use of any faculty so much as to desire what is good for them ? sometimes they seek and find no acceptance , desire and endeavour , but have no success . it is hard to tell peremptorily the precise time when it is so with any , but the scripture forewarns us of this , and bids us fear it . when you spread forth your hands , i will hide my face from you , yea when you make many prayers i will not hear . i will bring evil upon them , which they shall not be able to escape , and though they shall cry i will not hearken unto them . they shall go with their flocks and with their herds to seek the lord , but they shall not find him , he hath withdrawn himself from them . wherefore as the apostle enjoins , let us exhort one another daily , while it is called to day , lest any of you be hardned with the deceitfulness of sin . you that are stricken in age , will , i hope , readily acknowledge , that it is time ( if ever ) for you to seek the lord , and mind the business of your salvation : for your time is near spent , your sun is ready to set , and your day is almost at an end . the husband-man useth to be busie when the season is almost at a close , especially if at first he has loitered and been idle . and you that are young have no less reason to fall to work quickly , for though by the course of nature you may live a considerable time ; yet you know that course may and has been often interrupted , and none knows how soon this may befall him . wherefore let neither young nor old give sleep to their eyes , or slumber to their eye-lids ; but let both young and old seek and labour with all diligence . to day , saith the holy ghost , if ye will hear , harden not your hearts . but to go on ; in the last place , we have here an encouragement to what is called for , proposed from the certainty of the success , he will come and rain righteousness upon you . in worldly things men often seek and labour , but do not obtain what they would be at . but , saith the lord , i said not unto the house of iacob , seek ye me in vain . he is a rewarder of them that diligently seek him . he is sometime found of them that seek him not ; and therefore it is not to be doubted , but he will be found of those who seek him aright , and in due time . it is true , he is not always presently found , but though he hide himself for a while , he will not do it for ever , and therefore we ought not to be weary , but to wait patiently till we find him whom our soul loveth . seek , ( saith the text ) till he come , which requires constancy in seeking . there is need of patience to them that have done the will of god , that they may receive the promise . it is childish and unreasonable peevishness , to fret because we are not presently answered , to desist from our work , because we do not instantly reap the fruit thereof . they make too great haste to their doom , who conclude themselves forsaken and reprobate , because presently they find not god's presence and the gracious tokens thereof . what is delayed is not denied , god knoweth his hour , and waiteth till it come , and so should we ; he putteth off , to try our faith and constancy , to exercise our patience , to quicken our desires ; be patient therefore brethren unto the coming of the lord. behold the husbandman waiteth for the precious fruit of the earth , and hath long patience for it , until he receive the early and latter rain . be ye also patient , stablish your hearts for the coming of the lord draweth nigh , jam. v. . now what is the lord to do when he comes ? he will ( saith the text ) rain righteousness upon you . the allusion to husbandry is still continued , all know how necessary rain is to the husbandman , without it he labours and sows to no purpose : but if the heavens rain upon him , his labours prosper , he sees the fruit thereof , eats and is satisfied . the dew of heaven is no less necessary to our spiritual husbandry , it also depends entirely on the blessing of god , without that all our labour is in vain . without me ( saith christ ) ye can do nothing . but as god giveth rain and snow from heaven to water the earth , to make it bring forth and bud , that it may give seed to the sower , and bread to the eater , so in spiritual blessings he will not be wanting to those who are not wanting to themselves . to those who would sow in righteousness , and labour to break up their fallow ground , and seek him to bless their labours , he will come and rain down righteousness upon them , that is , his grace and spirit shall fall down ( like the rain ) upon them whereby they may encrease and abound in all truth and righteousness . blessed are they who hunger and thirst after righteousness , for they shall be satisfied . this is the heritage of the servants of the lord , and their righteousness is of me , saith the lord. but tho' our righteousness be of god it should not make us supersede our labours and endeavours ; we must not , as one saith , lie loitering in the ditch , waiting till omnipotence pull us out . it 's god who causeth the grass to grow , and herb for the service of man , are therefore the labours of the husband-man useless ? put thy self in the way of grace , and grace shall be given thee . up , and bestirr thy self , commit thy way unto the lord , trust in him , and he shall bring forth thy righteousness as the light , and thy iudgment as the noon day , psal. xxxvii . . but secondly , some understand these words of christ , and not without reason , for he that cometh , or is to come , and will come , are his frequent titles in the scripture . st. iohn the baptist asked if he was the christ under this designation , mat. xi . . and the main end of his coming was to teach and give righteousness . he is called the lord our righteousness . who sheweth the way of righteousness , who worketh it in us , and who , by the merits of his own righteousness hath obtained for all true believers , that their honest and sincere , tho' imperfect righteousness should be accepted of god , as perfect , and that they should be dealt with by him , as if they were perfectly and compleatly righteous . as it is written in the old , and applied by the apostle in the new testament , abraham believed god , and it was imputed to him for righteousness , and he was made sin , or a sin offering , for us that we might be made the righteousness of god in him ; that is , that we heartily believing in him , and as believers heartily and sincerely obeying of him , might be reputed as perfectly righteous in the eyes of god , through the merits of his blood , who was perfectly and compleatly righteous , without spot or blemish . here then is a promise of christ , and the benefits of him , as a saviour , that they who are truly sanctified with inherent righteousness , have it imputed to them through the merits of christ for perfect and compleat righteousness , tho' it is not so , but defective and short of that absolute perfection which the law requires ; as it is written , who shall lay any thing to the charge of god's elect ? it is god that justifieth : who is he that condemneth ? it is christ that died , yea , rather that is risen again , who is even at the right hand of god , who also maketh intercession for us . fear not little flock , it is your father's will to give you a kingdom . a kingdom of more glory than all the kingdoms of the world , and it is a kingdom which shall never end . this is the reward which god will certainly bestow on his righteous servants and children ; of which reward some make the raining righteousness in the text a promise ; for they take righteousness to be the reward of it , as in the following verse iniquity is taken for the punishment thereof . but whether that be the main intent of the words , certainly it may be comprehended in them , for the fruits and effects of righteousness are always given where it self is given . holiness and the glorious reward of it , cannot be disjoined ; so that he who has the one , is sure of the other . the wicked cannot inherit glory , nor can the righteous be excluded . instead therefore of perplexing our selves , what shall come of us , whether we shall go to heaven , let us chearfully do our duty , and heartily endeavour to be righteous in the sight of god , for hereby we may be assured of eternal life . the one is the earnest and pledge of the other . hitherto i have handled and applied the text , with a respect to mens private and personal state . but as was said in the beginning , the prophet delivered this advice , with a regard to the publick state of his people , both civil and ecclesiastick : and so it proposes the true way and method , of preventing and removing publick calamities and disasters from church and state ; which is , to put away sin and wickedness , and to encourage and promote piety and godliness . as the prophet forewarns them of very sad and heavy judgments , so all along he plainly inculcates the cause thereof , viz. their pride and wantonness , the neglect of god and of his worship , and a gross contempt of , and disobedience to his righteous laws . for this cause he told them they were to be so exemplarily punished , and that nothing could save them from utter ruin , or procure the lengthning of their tranquillity , but the ceasing from sin , and the doing that which is right in the sight of god. both the preservation and ruin of kingdoms and publick states is of god , and he is moved to the one or the other , according as they are righteous or wicked : for , as solomon saith , righteousness exalteth a nation , but sin is a reproach to any people ; which maxim of the wise man is clearly exemplified in sacred history , and was wisely observed in relation to the iews , in the person of achior , the captain of the sons of ammon ; for in the speech which he is said to have made to olofernes , he told him , that whilest they sinned not before their god , they prospered , because the god that hateth iniquity was with them ; but when they departed from the way which he appointed them , they were destroyed in many sore battels , and were led captives into a land that was not theirs , and the temple of their god was cast to the ground , and their cities were taken by the enemies . from which wise observation he concluded , as wisely , his advice to the same olofernes : now therefore my lord and governour , if there be any errour in this people , and they sin against their god , let us consider that this shall be their ruin , and let us go up and we shall overcome them . but if there be no iniquity in their nation , let my lord pass by , lest their lord defend them , and their god be for them , and we become a reproach before all the world . righteousness is the greatest security of a people , it is the strongest bond of union amongst themselves , and will defend the frontiers better than garisons or armies can do : for it secureth the protection of the almighty , who can defeat the strongest and most numerous forces , and who when a man's ways please the lord , maketh his enemies to be at peace with him . if therefore we have any concernment for the church and state whereof we are members , if we would have god to do good to our zion , and to build up the walls of our ierusalem ; if we would have him to settle peace within their walls , and prosperity within their palaces , let every one of us return from the evil of our ways ; let us seek god with all our heart , retrieve true piety , and true religion , and by the works of real righteousness study to please god. if we do this , then his heart will be towards us , and his delight will be in us ; then we shall become his pleasant vineyard , which he will fence and plant , out of which he will gather the stones , and in which he will build a tower for himself ; he will cherish our church and state , and do all that can be desired for their beauty order and peace . but if instead of the pleasant grapes of righteousness , we yield the sowre grapes of iniquity ; if instead of judgment god see oppression ; if instead of righteousness he hear a cry ; if instead of the sweet smelling savour of a christian conversation , we send forth the noisom and stinking scent of sin and impiety , ungodliness and worldly lusts , then he will utterly abandon us : i will tell you what he will then do to his vineyard , i will , saith the lord , take away the hedge thereof , and it shall be eaten up : and break the wall thereof and it shall be trodden down . and i will lay it waste : it shall not be pruned nor digged , but there shall come up briars and thorns : i will also command the clouds that they rain no rain upon it , isa. v. . our land will always be made to mourn so long as sin and iniquity abound in it : publick peace and prosperity cannot be expected till there be a return of righteousness , of true and solid piety : till that appear , we need not look for good . let us therefore seek the lord , and by fervent and effectual prayers beseech him to give repentance unto all people , and to rain down true righteousness upon all ranks and orders of men , that it may be well with every one of us , and with the land we live in : for then our case should be happy , and then both sion and ierusalem would have reason to rejoice , for the lord then would strengthen the bars of their gates , he would bless the people within them , make peace in their borders , and fill them with the finest of the wheat . now unto him that is able to do this for us , unto the king eternal , immortal , invisible , the only wise god , be honour and glory for ever and ever . amen . sermon xiii . preach'd at st. giles church in edinburgh , on october . . hosea v. , , . when ephraim saw his sickness , and iudah saw his wound : then went ephraim to the assyrian , and sent to king iareb : yet could he not heal you , nor cure you of your wound . for i will be unto ephraim as a lion , and as a young lion to the house of iudah : i , even i will tear and go away : i will take away and none shall rescue him . i will go and return unto my place , till they acknowledge their offence , and seek my face : in their affliction they will seek me early . ephraim is put here for the whole ten tribes , who revolted from the house of david , and embodied themselves into a distinct kingdom . under iudah , is here comprehended also the tribe of benjamin ; which two tribes , as they kept close in allegiance , and expressions of loyalty to their lawful king , so they made profession of serving the one true god , in that way , and after that manner prescribed by his word . by the sickness of ephraim , and the wounds of iudah , is meant those afflictions and calamities which god sent upon the several states , because of their sins and transgressions : and by considering this prophesie , and the history of these several nations , we find the judgments they were visited with , and which are here especially pointed at , to have been a withdrawing the necessaries and comforts of life , factions and divisions within , and oppressions from neighbours without . by ephraim going to the assyrian , and iudah sending to king iareb ; the same thing is understood by all interpreters , for they make iareb either the proper name of the king of assyria then reigning , or an appellative title given to all the kings of that nation , as pharaoh was the title of the kings of egypt , and coesar or augustus of the roman emperours ; or it is thought to be the name of a city in assyria , where the kings resided ; and that he is called king iareb , because he lived there ; or finally , considering the etymology of the word , some will have the king of assyria so called , because the iews and israelites expected he should have vindicated and defended them ; wherefore the translators of the bible have put into the margin , or to the king that should plead . but which soever of these ways be taken , all conclude that assyria is meant , and that respect is had to what we read kings xv . . xvi . . chron. xxviii . . where we see how both iudah and israel entered into a league with assyria , and studied by money and presents , both to procure his own peace , and also assistance to curb and restrain others who infested them . and when it is said , he could not heal you , nor cure you , thereby it is represented how ineffectual this method was for their relief , for they were not put in a better state by his means , so far from that , that even he from whom they expected ease , became an instrument of more mischief and trouble unto them ; as the sacred history plainly shews . the reason hereof is given in the th . verse , to wit , because god was angry with them and resolved to punish them , he was determined to be as a lion to ephraim , and as a young lion to iudah , to tear them , and take them away ; that is , as these beasts are strong to catch their prey , and when they have set upon it do devour it , and it is in vain to think to get it safe out of their clutches , so god being incensed , he will shew himself able and strong to punish those who had done it : and it was a most foolish thing to think by men , or any other means , to prevent the mischief he certainly determined : it was like the offering to take back a prey from the jaws of a hungry and raging lion. who can rescue out of his hands ? when he declares war , who can make peace ? men may fight with men , but it is in vain to strive against god , or to think that any means or projects will prosper where he is the enemy . and as these savage beasts , when they have catch'd their prey and eaten it up , use to retire to their dens and coverts and lurk there ; so in allusion to this , god saith in the last verse , he will return to his place ; that is as it were shut himself up in heaven , that the earth should no more feel his gracious presence , or the comfortable effects thereof . he would so leave them and forsake them , by withdrawing the favourable expressions of his providence , as that they should be tempted to think he had confined himself to heaven , and would no more visit the earth , nor the children of men. but all this god did not so much out of wrath , and for destruction , as out of love , that he might at last save them , and make them partakers of his great goodness . they were so perverse as to resist his gentle methods , so stubborn as not to be wrought upon by his former acts of kindness , that he was provoked and ( if it were proper to speak so of the almighty ) constrained to take up the rod , and to deal with them thus roughly and severely . but still his intent was , not to cut them off utterly from him , but rather to bring them into a stricter union with him afterwards : he let his anger out now upon them , that they might afterwards be made capable of his love , to wit , when they became sensible of their sin and folly , in forsaking the commands of god , and resolved to seek him seriously in all time coming ; this , saith he , i will do , till they acknowledge their offence and seek my face . and as god had this end before him in their punishment , so there is here a gracious intimation , that the punishments laid upon them should be effectual for this purpose ; in their afflictions they will seek me early , which words are not so much a prediction of what probably they would do , as a promise what he would then by his grace make them do : afflictions have , indeed , some natural tendency to soften men , to render them tractable and obedient , but then only this is truly effectuated , when god sanctifieth afflictions , and giveth his grace with them ; and when afflictions produce this , when people are so happy as to be converted by them , then god layeth aside all quarrels , he putteth off his anger , and putteth on bowels of love and compassion ; he hideth his face while men continue in their sins and transgressions : all the time they are going astray from god , he retires within his place , as is here said ; but when they begin to acknowledge their offences , and in all sincerity seek his face , then he comes forth of his place , and lifts the light of his countenance upon them , and speaks comfortably unto them ; his going forth is prepared as the morning , and then he cometh unto us as the rain , as the latter and former rain unto the earth , which both refresheth it , and maketh it fruitful . thus i have explained the words , and given you the genuine scope and purport of them . in the next place , i intend to propose plainly such instructions as they afford ; and as i judge them both useful and seasonable ; so i pray god , they may be candidly heard , meekly received , seriously considered , and carefully observed . first then , we may read and discern here the cause and occasion of all the evils and mischief , which come either upon private persons , or on publick states , viz. sin . this is the bitter root which shoots out all kind of misery . if man had not known sin , he would never have felt punishment . we should never have been made to taste the bitter fruits of trouble , if sin had not been planted in our natures , and if it did not shoot out and mingle with our life and actions . it 's to this , we must ascribe all the diseases which infest both particular persons and publick states , and where sin is cherished and doth abound , we may certainly conclude , that trouble and calamity will follow ; for the one is the necessary consequence of the other ; ephraim's sickness , and iudah's wounds proceeded from their sins ; as appears both by the text and context , they first suffered the malignant humour of sin to creep into their veins , and to ferment there ; and thence it was that they drooped and languished , and felt so much pain and sorrow . our first parents no sooner tasted the forbidden fruit , but they were filled with shame and confusion : which are the inseparable effects of sin. the body cannot but be sick and pained which is disordered , disjointed , and which suffers convulsive motions ; no more can they who are infected with sin be without grief and anguish . therefore eliphaz said truly , that the wicked man travaileth with pain all his days ; this is but what is agreeable to the very nature of his constitution . and besides the misery and trouble which is naturally interwoven into the very constitution of sin , it makes one liable to the wrath and anger of almighty god , it necessarily draws down his displeasure : and who will not be sick and wounded who groans under the pressure of god's wrath. as the light of his countenance puts more gladness into a man's heart , than when corn , wine and oil doth abound . so the abstraction of his favour is more grievous than the withdrawing health , and all outward comforts and conveniences ; but because men are a little dull to perceive this , therefore god teaches them how miserable it is to be without his favour , by depriving them of outward comforts , and what they apprehend to be the ground and matter of their happiness : his favour is the foundation of all felicity , and the cause of all the good we enjoy ; and his displeasure is ever attended with outward punishments . no sooner did adam offend god , but he was cast out of paradise ; and had the earth cursed for his sake ; and as this is the original of these common calamities , which our life is liable to while in this world ; so whoever tread the footsteps of these common parents , and imitate them in their disobedience to god , shall share of their lot , and not go unpunished ; for the face of the lord is against them that do evil , to cut off the remembrance of them from the earth . lo , they that are far from thee shall perish , thou hast destroyed all them that go a whoring from thee . we must not indeed conclude them the greatest sinners who meet with the greatest outward trouble and affliction in this world. our saviour hath taught us the contrary : and the history and example of iob is a clear proof that it is not so : but certainly god is so just , as never to inflict punishment , but where there have been previous faults to call for it : and as some of the best of men have had the greatest share of troubles and affliction ; so the best have been guilty of sin , and the least measure of this guilt is sufficient to justifie the greatest measure of punishment which can be inflicted upon any in this world : and if some of the greatest sinners have escaped exemplary punishment here , it is because god reserves them to a more sad and heavy doom hereafter . but however it be with particular persons , it is certain in the general that sin offends god , and never goes unpunished ; and however particular persons may escape exemplary punishment in this life ; yet nations , kingdoms , and publick societies are always visibly punished in this world , when they are corrupted and defiled with sin. crosses and afflictions have been laid upon particular persons , sometimes more for trial than for punishment : but general judgments and calamities never came upon a nation or people , till they were first ushered in by sin and iniquity ; nor is it possible to give one instance of the escape of any nation where sin and iniquity abounded . god doth sometimes forbear till the cup of their iniquities be full , as he said of the amorites ; but when people have filled up the cup of their iniquities , then god is ever sure to make them drink of the cup of his wrath. nor did number , or multitude , or greatness , or splendor ever prevail with god for an act of indemnity , where the continuance and multiplication of sin cried for judgment , as may be evidenced in the old world , in sodom and gomorrah , in pharaoh , and nebuchadnezzar , nineveh and babylon , and several others which may be drawn from sacred and prophane history . nay , near alliance and relation to himself never made any be spared , as appears from this instance of the iews and israelites . indeed god hath many favours in readiness to bestow upon his people , but they are such , as are worthy of his holy nature , but to grant them an indulgence in sin , is inconsistent with his essential holiness , and therefore the most honourable relation of being the peculiar people of god , as all truly catholick churches are , is so far from securing of them against his displeasure , that it gives his people greater cause to expect judgments when they are guilty of sin : as we may learn from these words , spoken by the prophet amos , you have i known of all the families of the earth , therefore i will punish you for all your iniquities . judgments and calamities , threatning a nation , and impending over it , are certain declarations that sin and iniquity abound in it : and the abounding of sin and iniquity , is a certain prognostick that the judgments of god are not far off . these things mutually prove one another : if therefore we have reason to fear publick calamities , we have as much reason to conclude that we are great sinners ; if we see the publick body , whereof we are members , sick and wounded , we may easily guess the cause of its distemper ; and if we discern a general corruption and depravation of manners , throughout the kingdom , and among all ranks , without great fore-sight we may foretell a visitation of the divine judgments . if the general pulse of the nation beats vice and sin , as it is no great wonder we feel inward pangs and throws ; so it needs no great skill , only a little acquaintance with the word of god , and the general course of his providence , to declare that the body will be seized with sore and dangerous fits , that it will be sadly toss'd and shaken . sequitur superbos semper à tergo deus . secondly , we may observe hence , how dull generally men are in taking up the cause of their maladies and distempers . they easily perceive the evils which touch them , but are not so soon sensible of the cause and occasion , which make them groan longer under the distemper . ephraim perceived his sickness , iudah felt his wound ; their senses taught them both these , but they had not understanding enough to discover , whence these things came ; they had no sense of their sins and transgressions , and were slow in considering that the reason they were so pinched and infested , was because they sinned and would not frame their doings to turn unto their god. and it is just so with the generality of the world at this time . men have sense enough to perceive the outward evils that are upon them , but scarce any to discover the hand which inflicts them , or the cause which procures it . touch a man in his body , in his fortune , or in any thing dear unto him , he will be quickly sensible of it , and ready enough to complain : but there be few so wise , as to acknowledge that the root of the matter is in themselves . people ordinarily throw all the blame of their trouble from off themselves upon other external things ; he that is sick finds fault with his diet , or his riding and travelling unseasonably , and in unwholsome weather ; he that is wronged and oppressed , chargeth and accuseth such and such persons , as perhaps are the immediate instruments thereof ; in times of publick calamity and disasters , all the talk is , how they began , and after what manner they proceeded ; if the plague enter a place , the inhabitants curiously enquire about the first person who brought it in ; if fire take hold of a city , the discourse is about the small occasion of its beginning , and the unwariness of the servant who kindled it . statesmen and politicians resolve wars , civil broils , and factions , oppressions , and other things of the like nature , into political causes : philosophical heads exercise their wits in finding out natural reasons of famine , pestilence , immoderate drought , excessive rains , and other such judgments , according to the uncertain hypothesis of some vain system they have imbib'd . and thus mens thoughts are carried off , from the serious consideration of the true , that is , the moral and meritorious cause of all the evils that are upon them . they reflect not upon their own sins , nor the sins of the land they live in . they say not with david , thine arrows stick fast in me , and thy hand presseth me sore , there is no soundness in my flesh , because of thine anger ; neither is there any rest in my bones , because of my sin . for mine iniquities are gone over mine head , as an heavy burden , they are too heavy for me . it 's long before people come to lay to heart , that the evils which are upon them , are because the lord hath a controversie with the inhabitants of the land ; because there is no truth , nor mercy , nor knowledge of god in the land ; that it is by reason of swearing , and lying , and killing , and stealing , and committing adultery , and other abominations , that the land is made to mourn . to take only notice of the immediate instruments of our trouble , without enquiring into this chief cause thereof , is just but to act like children , and to do what the common rabble do at publick executions , who only consider how the condemned person is led to the scaffold , and after what manner the executioner proceeds to put him to death , never reflecting upon the sentence of the judge , nor the transgression of the law , which yet ought chiefly to be considered . hear ye therefore the rod , and him who hath appointed it ; as ye feel the evils which are laid upon you , so call to mind from whom they come , and for what cause they are sent , otherways ease and relief is not to be expected . it 's necessary in order to the removing of bodily distempers , that there be first a knowledge of the nature and cause of the disease , without this there can be no cure , all applications are ineffectual ; even so the first step to remove the wrath of god , and the sad effects of it , is to find out those sins and transgressions which have occasioned it : till this be done , it 's in vain to struggle , and to use endeavours for the saving our selves ; it is but as the common proverb is , a striving against a stream , which is too strong for us . and thus i am brought to a third observation , and it is this , that when god is visiting with his iudgments , people are seldom so wise , as to address themselves first to god ; but they ordinarily in the first place , have recourse to second causes and humane endeavours , which tends but to their greater ruine and mischief . ephraim and iudah here , instead of making application to god , sent to the king of assyria , and addressed to king iareb . so when sickness comes upon men , the physician is sent for , and he is required to use his skill , and to apply his remedies ; and with the woman in the gospel , who had the bloody issue , they seek not out for christ , till they have spent much upon the physicians to no purpose , and that their art and skill hath been quite baffled . when men are opprest and born down , all their thoughts are , how to get an interest in some great personage ; and ingage him to espouse their cause , and thereby counter-balance the power of the person that oppresses them . in a word , every one considers the nearest and likeliest method and means , of procuring to themselves ease and relief ; and when they have discovered the same , they are wholly bent on it ; and the eagerness of men to be saved by those means , which their own prudence has suggested , keeps them from exercising that trust and dependance on god which is necessary . men have not faith enough ordinarily to commit their cause entirely to god , and they walk so much by sight , that they can put little trust , where they see no visible means ; and because ordinarily god works by rational means , and has established in the world a settled order , and a series of causes , for producing certain effects , they too much imagine that these things work necessarily , and that they cannot be disappointed of the effects , while they make use of the means and causes which ordinarily produce them : whereas all things depend upon the blessing of god , and only work and take effect as he is pleased to give the word unto them . i do not say that prudent means and methods should be neglected , or that men should expect deliverances miraculously when these other may take place : but that in seeking to save our selves from any danger or judgment , we ought to apply our selves to god , and as we ought never to use any means for our safety , but what is lawful ; so in the use of the most lawful and most proper means , we ought to depend entirely upon god for the success , else we may expect these means to be blasted , or what is worse to turn to our hurt and greater damage : as we see here befel the israelites , for the king of assyria whom they sent to , not only could not heal them and cure them , but he brought upon them more trouble and mischief than what they sought him to prevent . cursed is the man that trusteth in man , maketh flesh his arm ; and whose heart departeth from the lord , for he shall be like the heath in the desart , and shall not see when good cometh . all humane helps without the lord's assistance , are but as the staff of egypt , a broken reed whereon if a man lean , it will go into his hand and pierce it . winds , rains , and storms , the malice of men and devils , and whatever infests mankind , are all at god's command and under his power : they break not out till he give the word ; they are his officers sent forth to execute his pleasure : and as they go when they are sent , so they will not retire till he call them back . it 's both folly and treachery to tamper with the officers and soldiers of the king , without seeking to satisfie the king himself . if people be at war with some mighty king , they cannot expect to be freed from the invasion of his armies by land , or from the pilfering and robbing of his pirates by sea : peace should be first sought with the king himself , and then these other molestations will cease of their own accord . it was wisely as well as devoutly done by hezekiah , when he received the threatning letter of rabshakeh , he went to the house of the lord , and spread it before the lord , and prayed ; he first tried to secure god's favour , knowing that if he found acceptance with him , rabshakeh could not hurt him , and that all his brags and boasts would prove but empty puffs , which made a great noise , but could do him no harm . there is certainly no security , but in the favour of god ; and let none pride themselves , that whatever fall out they have this , and the other thing to lean to , and upon this account think themselves safe enough ; for if they lean not to god , and make not him their friend , all their other props will fail ; and they shall receive but the surer and the greater fall , the more they have trusted to them . hear the word of the lord , ye scornful men ; who say , we have made a covenant with death , and with hell we are at agreement , when the overflowing scourge shall pass through , it shall not come unto us ; for we have made lyes our refuge , and under falshood have we hid our selves : behold , saith the lord , judgment will i lay to the line , and righteousness to the plummet ; and the hail shall sweep away the refuge of lies , and the waters shall overflow the hiding place , and your covenant with death shall be disannulled , and your agreement with hell shall not stand ; when the overflowing scourge shall pass through , then shall ye be trodden down by it . when a man's ways please the lord , then and then only , he maketh his enemies to be at peace with him . which leads me to , a fourth observation from the text , concerning the terms and condition on which we may make our peace with god , to wit , the acknowledging our offences , and the seeking his face . by this means , we may both prevent evils threatned , and remove them when they are inflicted . as sin brings on the rod , and as it is continued to make men sensible of their sins ; so it is laid aside when they have learned a due sense of them , and do unfeignedly repent of them : for god taketh no pleasure in the death and destruction of sinners , he doth not grieve willingly , nor afflict the children of men . he would spare the rod , if men would be dutiful without it ; and even when he is provoked to lay it on , he still retains the natural bowels of affection , which a father hath towards his children , and would be glad of the occasion of treating them more gently . how shall i give thee up , ephraim ? how shall i deliver thee , israel ? how shall i make thee as admah ? how shall i set thee as zeboim ? mine heart is turned within me , my repentings are kindled together . and when he is here in our text threatning to withdraw himself , you see he limits it to the time they should acknowledge their offence , and seek his face : thereby declaring that whenever they did that , he would return to them , and with his presence bring along all those comforts and good things they had been deprived of . the men of nineveh , when they were threatned with an utter overthrow , and that within forty days too , they nevertheless builded themselves hope upon this merciful nature of god , and his readiness to be reconciled to men when they are reconciled to their duty ; and therefore having proclaimed a fast , and enjoined repentance , they comforted themselves with these words , saying to one another , who can tell if god will turn and repent , and turn from his fierce anger , that we perish not . and that any nation may take courage tho' never so much threatned , that there is no reason to despair , but certain ground of hope , if we forsake our sins and turn to the lord , is clear from ier. xviii . . where god saith , at what instant i shall speak , concerning a nation , and concerning a kingdom , to pluck up , and to pull down , and to destroy it , if that nation against whom i have pronounced , turn from their evil , i will repent of the evil that i thought to do unto them : from which he makes this inference , now therefore go to , speak to the men of iudah , and to the inhabitants of ierusalem , saying , thus saith the lord , behold , i frame evil against you , and devise a device against you , return ye now every one from his evil way , and make your ways and your doings good . in levit. xxvi . god saith there to his people , if when these plagues there mentioned are upon them , they shall confess their iniquity , and the iniquity of their fathers , with their trespasses which they trespassed against me , and that also they have walked contrary unto me , if then their uncircumcised hearts be humbled , and they then accept of the punishment of their iniquity , then will i remember my covenant with iacob , and also my covenant with isaac , and also my covenant with abraham will i remember , and i will remember the land. but he saith also in the same chapter , if ye will not be reformed by me by these things but will walk contrary unto me , then will i also walk contrary unto you , and will punish you yet seven times more for your sins , vers. , . now to draw to a close , let us make an application of all . we have discovered , the cause of all our maladies and diseases , and the true proper way of curing them ; what remains then , but that we presently with all possible care and speed , look to our selves , and take that course which is absolutely necessary for our safety . if there be any particular persons here , groaning under the weight of any trouble , diseased in body , or distressed in fortune , or any other ways afflicted ; let me beseech them , as they wish their own well , to search freely their ways , and to labour to find out that accursed thing which they are guilty of , and which provokes god's anger against them : and when they have found their guilt , let me also beseech them not to hide the same , by excusing and extenuating it ; but to make an humble and ingenuous confession unto god , and to testifie an unfeigned repentance , by a sincere care to bring forth the fruits meet for repentance ; let them rectifie what they have done amiss , and make an amends for their past negligence , by an exact diligence hereafter to keep all the commandments of god : which if they do , i may assure them that god will no longer hide his face and favour from them ; he will no more frown , but smile , and give them comfortable words , that they may be made to rejoice for the days wherein they have seen affliction . in the next place , i would make application , to the publick state of this nation and kingdom , whereof we are members , and in whose welfare religion and interest oblige us to be concerned . i think it needs surprize none , if i say , that god is angry with us , and that his judgments are hanging over these lands , for who is so blind as not to see it ? the present bad harvest is one instance : the evil threatned in the tenth verse , we may say , is literally like to be inflicted upon us , he is pouring down his wrath upon us by water ; which threatens to wash away the food both of man and beast . what other calamities are impending either on church or state , i leave to the consideration of wise persons . but without danger , or the imputation of indiscretion , i may bid you read the sins of the land , and by that foresee what is to be feared . it would be no great stretch , tho' i should offer to draw a parallel betwixt the sins that abound amongst us , and those of iudah and israel complained of in this prophecy ; and would one charge the several ranks and orders amongst us , with the same faults our prophet lays upon the priests , the rulers , and princes and people of his time , no great injury would be done to truth : but such an unusual freedom , perhaps would not be well taken , especially from a stranger . but certainly it is a kindness to give warning of a common danger , and it 's the duty of all to provide for our common safety . tho' we would flatter our selves , it would not go better with us . was iudah and israel punished because they would not frame their doings to turn unto the lord , and do we think to escape ? if we imitate their sins , is there not reason to fear a being made to share in the like judgments ? is god arisen to judgment ? is he going through the world with the rod of his wrath in his hand , visiting nations for their iniquities : and do we think that we shall not have our turn ? that he will pass by us , when we are as guilty as any other ? no , so long as sin thus continues and increases amongst us , it will never be well with us ; our state shall still move from evil to worse . if then we would either prevent the evils which are yet a coming , or heal the wounds already received , let us join our endeavours to stop the current of sin and iniquity , and to cleanse the land of the abominations that are amongst us . it avails little to apply external plaisters while the arrow's head sticks in the wound . in this , and the former ages , the people of these lands have been ever crying out of grievances , but they have had little of the spirit of discerning , to find out the great cause and ground of them , viz. their sins and transgressions against god ; for which , if they had heartily grieved , they had never had so much matter of making other complaints . in our fathers days , all the fault was laid upon the government , and governours in church and state , which through the instigation of factious and seditious men , made people restless until they had overturned the government , and thrust the chief ruler , and perhaps the best of men , not only from his throne , but out of the world in a most barbarous manner : but as this increased their guilt , so it did not heal their sores , nor ease their pain ; they rather felt more smart and grief , which disposed them to seek again unto david their king. and if together with that , the people had seriously sought the lord also , all had been well . but alas , that is yet to do ! whatever change and revolution we have suffered , there has never been cordial endeavours , to introduce that best and most desirable change from vice to vertue , from sin to holiness and godliness . blessed be god there has been a reformation in our doctrine , and our worship has been rectified and purged from the superstition and idolatry which had crept into it , through the ignorance and unwariness of men : but to our shame it must be said , that our practice and conversation is not reformed , but continues much the same , and perhaps in some things worse than what was before that other happy reformation of doctrine and worship came in . there was certainly reason to descry and run down the hypocrisie and forms of godliness fashionable in the late times , but it had been more commendable to have endeavoured with greater vigour to set up the life and power thereof . and would to god we were at last sensible of our errour and omission , and convinced that hitherto we have very unskilfully set about the curing our maladies . o that all who profess the same truth , would be perswaded to lay aside all other contests , and to contend together for maintaining the purity of the faith , and joyning therewith the purity of life and practice . if we would thus by true piety , and sincere obedience return unto the lord , he would return unto us , and put us in a happy and glorious state ; as he hath torn , so he would heal us ; as he hath smitten , so he will bind us up , that we might live joyfully in his sight . but if this be neglected or delayed , and if instead of this we take methods and devices of our own for saving our selves . i dare not say what is to be feared , judgments of all sorts we may expect to be visited in our worldly concerns ; and those two sadder calamities which are mentioned , amos viii . . thess. ii . , . may be looked for , which god avert ; plead with your mother , plead , saith god by this prophet , for she is not my wife , neither am i her husband ; let her therefore put away her whoredoms out of her sight , and her adulteries from between her breasts , lest i strip her naked , and set her as in the day she was born , and make her as a wilderness , and set her like a dry land , and slay her with thirst . he that hath an ear , let him hear what the spirit saith unto the churches . amen . sermon xiv . preach'd at st. giles church in edinburgh , april . . micah vii . , . rejoice not against me , o mine enemy : when i fall , i shall arise ; when i sit in darkness , the lord shall be a light unto me . i will bear the indignation of the lord , because i have sinned against him , until he plead my cause , and execute judgment for me : he will bring me forth to the light , and i shall behold his righteousness . the prophet speaks here in the name of the church , and with respect to her present circumstances , and what was shortly to befall her . her present condition was very sad and lamentable , if you consider her inward state , there was no health nor soundness in her , but much disorder , confusion , and corruption , as is complained of throughout the whole book ; but which is expresly declared and set forth in this chapter , from the first to the sixth verse . this sickness and inward distemper could not be without grievous pangs and convulsive fits : but besides , they were lying under sad pressures from without ; the assyrians oppressed them , and by frequent inroads , wasted their wealth , and made great devastations of their country : the ten tribes were already carried captive , and the captivity of the other two , together with the destruction of the glorious temple of solomon were approaching . the prophet being sensible of what had already happened , and foreseeing by the spirit what was to come , he doth here , in the name of the church obviate those misconstructions men would be ready to put on this her deplorable condition ; and also instruct us how it was to be received and entertained . the idumeans , chaldeans , and babylonians , and other enemies without , who envied the former prosperity of israel , were glad at these disasters and calamities which befell them , they rejoiced at their misery ; they took occasion to mock them , saying , where is now the god in whom they trusted , who had saved them heretofore , and done so many great things for them in egypt ? thus in stead of fearing god , and trembling at his iudgments he had inflicted on his own people for their sins , they made them matter of prophane mirth and laughter ; and not understanding the wisdom and justice of his dispensations , they even accused god himself , and darted up blasphemous speeches towards heaven . but the prophet bids them here be sober , and adviseth them to moderate their mirth , and to lay aside their prophane and insulting humour : for things would not always be at this pass , god would not always deal so roughly and harshly with them ; experience taught them not to despair , but to hope for the recovery of a better state : rejoice not against me , o mine enemy ; as if he had said , make not our calamities and disasters the subject of your mirth and laughter , which should rather strike you with dread and fear , for if we the peculiar people of god , whom he had chosen for himself , have suffered such things because we sinned against him , what may ye expect who were never in covenant with him , and who have always provoked him ? neither insult over us as if we were utterly and eternally ruined , and that it were impossible for us ever to recover , so as to deserve any regard from you . common humanity should teach people to pity one another , and to have compassion on the miserable : and if ye consult experience , it will shew that all persons , and all things under the sun are liable to changes ; that there is none so exalted , but he may be abased , nor any so low , but he may be exalted : nemo confidat nimium secundis , nemo desperet meliora lapsus . none can secure his state , and therefore the most happy and prosperous ought not to brag ; nor should the most abject and miserable despond and give over hope . none stands so secure but he may catch a fall , nor is any fallen so low , but god by his providence is able to raise him up again . and as for me ( to go on with the prophets words ) when i fall i shall rise , or as it may be rendred , though i fall i shall arise . as if he had said , think not my case desperate , or that i have so fallen that i cannot recover ; i am not destitute of hope , for as low and miserable as i am at present , my god abideth still , who is almighty to save , whose hand is strong and always ready to relieve the distressed . 't is true , he is at present angry with me , but his anger will not last always , he doth not cast off for ever ; his mercy is everlasting , and i know his promise cannot fail , which is , if they break my statutes and keep not my commandments , then will i visit their transgression with the rod and their iniquity with stripes , nevertheless my loving kindness will i not take from him , nor suffer my faithfulness to fail . i have had often experience of this kind dealing of his , i have fallen and i have risen again . 't is so in the original , and though there be nothing more ordinary than the promiscuous using the preterite and future tenses , so that our translators might very well render it here in the future , yet some render it , i have fallen , i have risen , as if the iewish church , or the prophet in her name , had gathered hope from experience , and said to her insulting enemy , conclude not me utterly lost and irrecoverable , because god hath brought me low ; look back to the times past , and consider that god never left me to perish , that as he visited me with his rod , so he always shewed me his salvation . i trust he will do so now , and in the mean time when or while i sit in darkness , the lord will be a light unto me . darkness in scripture language signifies trouble and affliction , and light is put for joy and comfort . and so the prophet by this expression declares his assurance , that god would afford his people seasonable tokens of his favour , even in the midst of their tribulations , for the comfort of their hearts , and the support of their minds , until the time of their deliverance come . now the prophet having thus answered the prophane scoffs and mockings of the heathens about them , in the next place , he draweth his peoples thoughts more home , and requireth them to look into themselves , and to consider their own hearts and ways , instead of these mis-constructions of the divine judgments , by men unacquainted with the ways of god : and whatever their enemies said , he himself resolves and teacheth the rest of his people , to take all these calamities and afflictions from god , as the effects of his displeasure , and the punishment of their sins , to which they should submit , and which they ought to bear patiently . i will , saith he , bear the indignation of the lord , because i have sinned against him . and as their calamities were thus to be received and entertained , so he encourageth to it , by a promise that they should be but for a time , and that thereafter god would plead their cause , and execute judgment for them , that is , defend and vindicate them , right their wrongs , repay their injuries , and do justice on those who had been the instruments of their misery , he would set them at liberty , and restore them to their prosperity and glory , which is meant by bringing them to the light. and then to their great comfort and joy , they should behold , and understand his righteousness ; that is , that he is just and righteous in all his ways , true and faithful in his promises , and wonderful in all he doth , as david said , i know , o lord , that all thy judgments are right , and that out of faithfulness thou hast afflicted me , psal. cxix . . thus i have explained and cleared the text , and shewn you the occasion , sense , and scope thereof . i proceed next , to draw such observations and instructions as the words afford , and as are useful and proper for our consideration . and first , to rejoice at the calamities and afflictions of others , and to insult over them who are in misery , is a sign of a prophane and ungodly spirit . they who rejoiced at the calamities of the israelites , were the idumeans , chaldeans , and babylonians , who were no greater enemies to them , than they were to god and the true religion . and psal. lxix . . among other characters of the wicked , this is one , that they persecute him whom thou hast smitten , and talk to the grief of those whom thou hast wounded . when iob declareth his integrity , he giveth this as one proof thereof , that he rejoiced not at the destruction of him that hated him , nor lift up his soul when evil found him . neither ( saith he ) have i suffered my mouth to sin , by wishing a curse to his soul. to make god's judgments on others , tho' enemies , a matter of laughter , doth very much bewray a want of the spirit of god , and is inconsistent both with the true fear of god , and that love and concernedness for others , which religion requires and inspireth . they who truly fear god , will tremble to see him angry ; tho' it be not against themselves but others . when the destruction of the wicked is foretold , it is said , that the righteous shall see and fear . and accordingly the prophet habakkuk foreseeing the evils and calamities that were to light upon the tents of cusham , and the land of midian , was so far from rejoicing and insulting thereat , that he tells us , when i heard , my belly trembled , my lips quivered at the voice , rottenness entred into my bones , and i trembled in my flesh . indeed it is added in the forecited place , that the righteous shall also laugh : and psal. lviii . . it is said , the righteous shall rejoice when he seeth the vengeance . but hereby is meant , that as the righteous is careful to remark all the acts of the divine providence ; and in particular , his exemplary punishments on notoriously wicked persons , so he will applaud the justice and equity of them , and he will be glad to see such evident and convincing proofs of a deity and providence , for silencing the atheist , and restraining the wickedness of men : though still his joy is mixed with a secret regret at the occasion , and such an aweful apprehension of the power and justice of god , as forbids him to mock at the effects and expressions of his displeasure ; even as a wise and good citizen rejoiceth at the good government of his city , and finds a satisfaction in the procedure and execution of justice , which are too grave and important to be mocked at . again , the rejoicing at the calamities of others is inconsistent with the spirit of religion , which is a spirit of love and humility , and which requireth the greatest love and sympathy , that can be among men ; its precepts are , love your enemies , bless them that curse you , do good to them that hate you , and pray for them that persecute you and despitefully use you . rejoice with them that rejoice , and weep with them that weep . if thine enemy hunger feed him , if he thirst give him drink . now how little do they observe these precepts , and how little have they of that spirit which enjoins them , who can contrive and work mischief to their brethren , and when it falls on them behold it with pleasure ? we may say to such , what our saviour said to his disciples who would have been calling for fire from heaven on those who would not receive them , you know not what manner of spirit you are of . the miseries and distresses of others call for pity and compassion ; and one must have put off very much of the man , who draweth pleasure from the miseries and afflictions of other men , tho' they be enemies . our saviour knew the wickedness of ierusalem , and that he was to be crucified therein , yet as he drew nigh to it , he wept over it by reason of those sad calamities which were coming upon it . it was david's interest that saul was dead , yet he did not rejoice at his death , but because the manner thereof was deplorable he mourned for him . as it makes herodias infamous that she rejoiced to see the head of iohn baptist in a charger ; so it is recorded to the commendation of alexander and iulius coesar , that neither of them insulted over the defeat and distress of their enemies ; the first was touched with compassion , when darius his mother , wife and children , were taken prisoners , and brought to him , and afterwards when darius himself was killed . and the other wept when pompey's head was brought to him . i know some charge these tears of coesar with hypocrisie , seeing he was the man who pursued pompey to death ; but who knows , but the bowels of nature at that time overcame his ambition and other passions . thirdly , they who insult and rejoice in this wise , are ignorant of themselves , and also of the end of these divine judgments , they cannot know they are sinners , and that others are so and so punished in their sight , to fill them with fear and to lead them to repentance , otherwise they would make other uses thereof , and would behave themselves otherwise . when a father chastises a child , is it to give mirth to the rest ? or is it not , that they may stand in awe of him , and forbear those things which may bring the rod on their own back . when any criminal is laid hold on , and brought to publick punishment , should they who are equally guilty , stand by and laugh either at the misfortune of their fellow , or the execution of justice ? what stupidity were this ! should they not take warning and fear , and forsake those ways which are attended with such shame and pain ! when some told our saviour of those galileans whose blood pilate mingled with there sacrifices , he answered them ; suppose ye these galileans were sinners above all others , because they suffered such things , i tell you nay , but except ye repent ye shall all likewise perish . and in truth they who set light of the afflictions of others , and entertain the rods on other mens backs with scorn and derision , shall hardly escape themselves . laugh no man to scorn in the bitterness of his soul , for there is one who humbleth and exalteth , saith the wise son of syrach . and solomon , whose words have yet greater weight , saith , whoso mocketh the poor , reproacheth his maker , and he that is glad at calamities shall not be unpunished . so the prophet habakkuk saith ▪ that he was humbled at these disasters of midian and cushan , that he himself might rest in the day of trouble . who wisely and seriously consider the instability of humane affairs , will neither be lifted up with their own prosperity , nor will they insult over their neighbours misery : for what is the ones case to day may be the others to morrow . who at present braves it out with pride and scorn , may within a little time come to be contemptible . quem dies vidit veniens superbum , hunc dies vidit fugiens jacentem , res deus nostras celeri citatas turbine versat . secondly , we see here that the church and people of god are often visited with the rod of afflictions . the text declareth it , and if any persons doubt it , let them read the history of the church , and they shall be fully convinc'd . as for the iewish church , 't was first sadly oppress'd in egypt , and thereafter for the space of forty years , 't was exercised in a barren wilderness with divers kinds of afflictions . after they came to canaan , during the time of the judges , they were often brought low . they had peace a part of david's , and all solomon's life ; but afterwards it was continually interrupted , till they were carried captive to babylon . when they were brought back , and restored to their own land , they were not settled without hot debates and contests with their neighbours ; and after their settlement , they had severe wars , and were kept in continual exercise with divers sore troubles until christ , as appears from iosephus and the history of the maccabees . and as for the christian church , trouble sprang up with it , and continually attended it ; for the space of three hundred years , it suffered ten severe general persecutions , besides many sad particular conflicts . and tho' after that the emperours and rulers turned christian ; there was no general persecution for the name of christ , and the sake of the gospel ; yet there was no particular church or people without the rod of correction : they have been visited either with foreign wars , or intestine divisions ; with pestilence or famine , or some other calamity . no nation or people can boast of an immunity from such disasters , but for the space of one hundred years . as man in his private capacity , so states and societies are born to trouble : nor is an exemption from the same among the privileges of the people of god. the roman church makes temporal felicity one of the notes of the true church . but her infallibility appears as little here as in other things : for as it is no where promised in scripture , so no church can de facto shew it ; she her self would fail if she were put to prove her self the true church by this , for where was her temporal felicity , when rome it self was sacked , and the pope shut up in prison . calamities and afflictions do indeed indicate that they who suffer them are sinners : but they do not prove them to be reprobates and cast-aways , for the people of god may expect them as well as others ; nay , they may look for them more than others , because god is more jealous of them , and his glory is more concerned to punish sin in them . thirdly , we may observe here , that even when god is most provoked , to lay on his afflicting hand , and to punish , he doth not forbear to shew kindness : and that in the extreamest misery , there is still ground to hope in god for a deliverance . none ever provoked god more , than the people of israel and iudah in the days to which this prophecy referrs , nor did any peoples case look more desperate than theirs , when carried captive by the king of assyria : and yet you see here , that the prophet in regard to them then , saith , when i fall , i shall rise , when i sit in darkness , the lord shall be a light unto me . as god casts down with one hand , he lifts up with another . soepe premente deo fert deus alter opem . thus when he cast the israelites out of their own land , he made them to find favour with the people among whom they were dispersed . god wisely tempereth his punishments , so that while they vindicate his holiness and justice , they also serve to manifest his mercy and good-will . god hath no pleasure in wickedness , and therefore when he seeth it , he punisheth it : but all his hatred being against the crime and not the person , therefore he saveth and comforteth them , and maketh their very afflictions tend to their good , unless they have made themselves altogether incorrigible , and have hardned their hearts against all his methods , and then indeed he gives them up to destruction . when he sees it necessary to withdraw external and worldly comforts , he doubles inward and spiritual consolations . so the prophet isaiah having denounced judgments against israel , he addeth , and therefore will the lord wait that he may be gracious unto you , and therefore will he be exalted , that he may have mercy upon you . and though the lord give you the bread of adversity , and the water of affliction ; yet shall not thy teachers be removed into a corner any more , but thine eyes shall see thy teachers ; and thine ears shall hear a word behind thee , saying , this is the way walk ye in it , when ye turn to the right hand , and when ye turn to the left . the felicity of the soul is to be preferred to the welfare of the body ; and spiritual consolations to worldly advantages : now because ordinarily people are insensible of the former , and indisposed to receive them while the latter abound with them ; therefore he takes away this , that they may seek the other , and be capable of them ; so that we really gain by our losses , and our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . thus it is said , hos. ii . . therefore behold , i will allure her , and bring her into the wilderness , and speak comfortably unto her , and i will give her her vineyards from thence , and the valley of achor for a door of hope , and she shall sing there as in the days of her youth , and as in the day when she came up out of the land of egypt . these words shew that god comforteth his people in their afflictions , and therefore afflicteth them that he may make them sensible of his kindness , and have occasion to speak comfortably to them : as also that in due time he will deliver them , and make them to rejoice for the days wherein they have been afflicted . it is good that a man should both hope and quietly wait for the salvation of the lord. there is always ground to hope , and never reason to despair , be our condition never so low , perplex'd and troubled : for he is omnipotent in power , and infinite in goodness , and can do for us above what we either can ask or think . when all humane help faileth , there is help in god , and then he useth to help and deliver , when relief can be expected no where else , that we may know it his doing , and that he only may have the praise and glory . thus he delivered ioseph , when all the world had forgotten him . he saved moses when his parents could hide him no longer . he redeemed his people , when pharaoh exercised the greatest cruelty towards them ; and always when they were lowest and most oppressed by their enemies , he raised up deliverers for them , and he returned this captivity when there was least appearance of it , and when it was not so much as thought upon , except by some few who remembred and believed the promise by the mouth of ieremiah , chap. xxv . . so likewise when the persecutions against the christians came to be bitterest , he always brought about a mitigation and relentment . and when that most severe one under dioclesian and his colleagues , had proceeded so far that 't was thought the name of christianity was quite extinct , and accordingly trophies were erected for it ; he first turned the heart of constantius chlorus , to protect christians , and thereafter raised up constantine the great , who not only gave them full liberty , but made the christian religion the professed religion of the empire . fourthly , we learn hence how to receive , how to entertain , and how to improve all those calamities and afflictions which befall us , so that they may turn to our good , and become means of reconciling us to god. the prophet teacheth us this ▪ by his own example , when he saith , i will bear the indignation of the lord , because i have sinned against him : which teacheth us , first , to receive all our evils and troubles as from the hand of god. and indeed there is no evil in the city which the lord hath not done , amos iii. . who ever or what ever be the instrument , he is the author : he cannot indeed be the author of the evil of sin , but he is always that of punishment : he orders , disposeth , and determines all that falleth out in the world. what ever disposition there be in men , devils , or any creature to mischief , yet they cannot stir or move but when they are allowed , and as they are directed : as in a well-disciplined army , the soldiers go not out on any expedition , but when they are commanded . so ioseph ascribed to god his being sold into aegypt , though it was through the malice and envy of his brethren . and iob acknowledged god the author of all his disasters , though some were committed by the sabeans and chaldeans ; the lord , saith he , gave , and the lord hath taken away , blessed be the name of the lord. secondly , as we are here taught to acknowledge god the author of our afflictions and calamities , so our sin 's the cause and occasion of them . when god corrects man , it is always for iniquity ; for he is more righteous than to punish when there is no fault : he doth not grieve the children of men willingly , nor afflict them ; and therefore when he doth it , it is because they have sinned against him , and consequently they who are afflicted should acknowledge their sins which have kindled the indignation of the lord against them : so doth daniel , ch. ix . , , , . thirdly , to bear the indignation of the lord , is to fuffer patiently without murmuring . a thing may be imposed on a man , but he cannot be said to bear it who doth it not willingly , and he doth not bear it willingly , who frets , murmurs and complains . and why should a living man complain , a man for the punishment of his sins ? would it be reasonable in a criminal to accuse or murmur against the judge for giving out sentence , when it was yet less than his crimes deserve ; now certainly no man suffers or can suffer in this life so much as his sins merit . furthermore , saith the apostle , we had fathers of our flesh who corrected us , and we gave them reverence ; shall we not much rather be in subjection to the father of spirits and live ? heb. xii . . fourthly , to bear the indignation of the lord because of sin , implies a hearty grief for it , and a real turning from it . he that is sensible that the evils he suffers , are the effects of god's displeasure for his sins , cannot but have a remorse for them ; and if he have a true remorse for them , he will also abandon them , and shew all care to serve god better . until we do so , we never accept the punishment of our sins . they despise the rod , who do not amend , neither become more dutiful by it . and such shall bring greater punishment upon themselves . but they who thus receive and use their chastisement , shall be eased and delivered : he will plead their cause , and execute iudgment for them , and bring them forth to the light . humble your selves therefore under the mighty hand of god , that he may exalt you in due time , pet. v. . the last observation i shall draw from the words , is , that when these divine dispensations , i mean , the afflictions and calamities which befall his people , are well considered and rightly understood , there will be found much righteousness in them . there is too much proneness in men to censure the actions of providence , which speaks out the greatest rashness and presumption imaginable : for what are we ? where is either our authority or capacity , that we should take upon us to canvass the actions of the almighty , or to rectifie the contrivances and determinations of infinite wisdom ! a child is fitter to pass judgment on the actings of a wise understanding man , and a dull country clown may with less arrogance examine the maxims of a matchiavel , and other famous politicians ; shall not the iudge of all the earth do right ! said abraham . certainly he cannot but do it , he can do nothing amiss : but indeed to illustrate this , and to make out the righteousness of his particular providences , is for the most part above human reach : for as the psalmist saith , thy way is in the sea , and thy path in the great waters , and thy footsteps are not known . o the depths , saith the apostle , of the riches both of the wisdom and knowledge of god! how unsearchable are his iudgments , and his ways past finding out ! but when they are found and discovered , they will appear most righteous . he hath made every thing beautiful in his time , saith solomon , also he hath set the world in their hearts , so that no man can find out the work that god maketh from the beginning to the end , eccl. iii. . look the best piece of arras on the backside , and its handsomness will not appear : nor will the beauty of the finest picture be known , unless it be set in a due light . so we cannot understand the righteousness of god's providence , without knowing the reason and ends thereof . and these are often hid from us , till the event declare them ; and then we are forced to approve and applaud what before we were ready to condemn . as fines , imprisonments , and other punishments are necessary to a common-wealth , so calamities , troubles , and afflictions are now necessary to the world. by them god keeps up his authority , defends his laws , curbs sin , prevents some from going astray , and reclaims others who have already erred from the ways of his commandments . hereby he exercises his peoples virtue , integrity , faith , patience , and other graces , and makes them to acquire the growth , stature , vigour , and understanding of perfect men , which they would not do if softness and ease and plenty were always indulged them . as winds serve to purifie the air , and frost , and snow , and rain , to moisten and fatten the earth , that it may be fruitful ; so god sendeth calamities and afflictions , that they who are barren may be made to bear fruit , and that others may bring forth more fruit . if an ignorant and unskilful person saw a gardiner pruning his trees , and lopping off the branches with axes and knives , he would perhaps suspect him of madness , or think he intended the destruction of the garden : whereas he thereby prevents their overgrowing and undoing one another , and renders his garden both more comely and more profitable . so god by afflictions prunes his people , he keeps down those corruptions and disorders which otherwise would break out amongst them , and disposeth them to bear proper fruit in their season . it is good for me that i was afflicted , said david . the psalmist was once tempted to think that god was unkind to his church and people , because he afflicted them : but on second thoughts he checks himself , and concludes , that truly god is good to israel , even to such as are of a clean heart . that is such dealing with his people do not prove that he has no kindness for them : for he is still good to them , and their afflictions testifie it , and such as are of a clean heart shall certainly find it so . now seeing these things are so , let us not complain of the present providence of god ; let us not murmur against , nor bear impatiently those evils which are upon us : for we have truly sinned against god , and he doth justly punish us , whatever may be said of many of the instruments of our trouble and calamity . i must not flatter you , certainly our princes , our nobles and great ones , the pastors and people , and all ranks amongst us , have corrupted themselves , and done wickedly , and therefore god hath justly brought evil upon our land : and they who have smarted by this revolution , have suffered justly at the hands of god. let us therefore humble our selves before him , acknowledge our offence , and the justice and righteousness of his judgments , and then he will be ready to plead our cause . i beseech you , in the words of hosea ; o israel ! return unto the lord thy god , for thou hast faln by thine iniquity , take with you words , and turn to the lord , say unto him , take away all iniquity , and receive us graciously , so will we render the calves of our lips ; and then we shall hear him saying , i will heal your backsliding , i will love them freely ; for mine anger is turned away from him . and as he saith in another place , come and let us return unto the lord , for he hath torn , and he will heal us , he hath smitten , and he will bind us up . and as this is the only proper advice for our selves , so i would advise those to whom the present times seem a little more favourable , i mean , our brethren of the presbyterian party , whom i call brethren , though their usage and treatment of us have shewed them enemies , seeing they have overthrown the church , and treated her bishops and priests with contumely and reproach ; i say , i would advise them not to be over vain and confident , for they know not what a day may bring forth . to rejoice at our affliction , and to insult over our misery , doth not favour much of religion , to which they make so high pretences : and unless they could chain their present state by irreversible decrees ; there is as little prudence as religion in despising us thus , and trampling so much upon us : for it may come to pass , that they may yet be forced to seek shelter under the shadow of our vine . they know it is not long since another party , i mean those of the roman communion , boasted and bragged , and aimed too at more than was fit or meet , or what discretion would have required , which brought on their ruine , and which has occasioned their loss of that peace which otherwise they might and would have enjoyed . wherefore let him that thinketh he standeth , take heed lest he fall . i believe , that thou shalt arise , o lord , and have mercy upon zion , when the time to favour her , when the set time is come . though our case were more desperate in the eyes of the world , yet i would not despair , tho' we were at a lower pass , and had fewer friends , i yet would not let go my hope ; for god is able to do for us above what we can ask or think . it is true , we have provoked the lord , and tho' he leave us we cannot complain ; but we know also , that our god is merciful , and with him is plenteous redemption . he will not cast off for ever . therefore they who are his people should still hope in him . and we are his people , as much for any thing i know , as any other christians in the world can pretend to be , for the church of scotland is a sound member of the holy catholick church , professing the same faith , that the churches in the most ancient and purest ages did , and hath the same ministry and government , even that very ministry and government , which in those times were thought necessary to the being of a church ; and in , and under that ministry , we also have the holy sacraments purely administred , by which we are bound to god , by a covenant , which is more solemn and sacred than any of man's inventing can be . if therefore we return to the lord , and acknowledge our offences , he will have mercy upon us , and surely visit us with his salvation : for we are his zion , a part of his catholick church , or peculiar people , and he will not always be angry with us . we may take up this hope both by our own experience , and the experience of others . have we not fallen heretofore ? and have we not risen again ? have we not seen the church invaded , her essential order and subordination demolished , her pastors exiled , her temples profaned , her beauty defac'd ! and have we not seen all these repair'd and restor'd again ? is there any thing impossible unto god ? can he not suddenly alter the securest state , and put a stop to the most violent career ? anno , and , neither king nor royal family durst be owned , and then it was a capital crime to pray for them ? and yet you all know that within a year or two , our king was wonderfully restored without sword and without bow ; and even they who had banished him were forced to concur in the calling him back ; this was the lord's doing , and it was then wonderful in our eyes . now he that was able to do this , what is he not able to do ? the stone which the builders have refused , he has made become the head stone of the corner . and so he may cause them who are at this time rejected , as gibeonites and samaritans ( so one was pleas'd lately to term the episcopal clergy ) to be courted and received as chief builders of the temple . people may come to be convinc'd , that their present prejudice and aversion are unreasonable , so that love , respect , and good-will may take place instead thereof . now when those who have stated themselves our enemies shall see this , what will they say ? shall i say , as it follows our text , shame shall cover them ? god forbid ! that we should wish any other shame to them , than that of penitents and converts , which is profitable for themselves , and acceptable unto others . far be it from us to wish or contrive any persons confusion , or to harbour thoughts of revenge , we have not so learned christ. god forbid ! that we should wish any thing , save the glory of god , the peace of the church , and the common good of all ; and in order unto these , the promoting of truth , the retrieving true piety , the establishing a decent , reasonable worship , and a comely order , and good government . though our sins hinder these blessings at present ; yet we hope god will sometime grant them . and that it may be so , let us frequently address him by hearty and serious prayers ; and especially let us study to please him by a holy and upright conversation . now our lord iesus christ himself , and god our father , who hath loved us , and hath given us everlasting consolation and good hope , through grace , comfort your hearts , and establish you in every good word and work. amen . sermon xv ▪ preach'd before the clergy of dalkeith . timothy v. . drink no longer water , but use a little wine for thy stomach's sake , and thine often infirmities . the letter of the text needs not much explication , nor has the original any thing more emphatical or material than this translation , so that any analysis that could be made of the words , would be meerly grammatical ; and therefore i 'll not trouble you with it ( though it may be usual in these exercises ) because it would be a very dry and bare entertainment . this verse contains a particular precept to timothy , concerning his bodily health , and so it is a matter of some difficulty , to find out the reason why it comes in here , among so many grave and important directions about the government of the church , and especially why it should be cast in before the th . and th . verses , which have evidently a relation to the d . whereby the apostles discourse is interrupted , and what should be joined together is divided asunder . to take away this difficulty , some fansie that the order of the apostles words has been changed , and misplaced by some ignorant and unwary transcribers , which is no ways to be admitted ; nor can there be alledged any ancient manuscript , or modern copy of a different reading , from this which is used by us , upon which such a conceit may be grounded . the general current of interpreters give no other reason , for the inserting this particular precept among so many general ones , but st. paul's friendship for timothy , and the great concernment he had for one , who was so eminently useful to the church of god. they do not allow it any connexion with what goes before , and frankly acknowledge that it hath no manner of relation to the apostle's purpose in this place , and do think it a vain thing to search for it , it being very usual with the apostle to make digressions , to bring in things abruptly , to fall from his purpose and to return to it again ; which the learned daille justifieth , saying , that it is the way of writing used by the other divine and sacred authors of the scripture , and besides , that it is evident , that the best , and most ancient , and the most admired authors in the world have also practised it , as may be seen in those works of theirs , which remain with us , wherein these great men have not tied themselves to the strict rules of logick and rhetorick , invented by the weakness and subtilty of modern spirits , but do , in their writings , especially in their epistles , keep almost the same order , the same air , and the same manner of speaking which is usual in common discourse and ordinary conversation , whereof writings , especially the more familiar epistolary sort of writings , should be the image and picture . in the conferences and discourses which we hold vivâ voce , there is nothing more ordinary , than to break off the subject begun , and to reassume it again after some pauses and digressions . and why should this liberty be denied to those that write , particularly to those that write letters ? but with a due deference to this great man's judgment , i do think , that a greater coherence , betwixt mens thoughts and words , may be looked for , when they write , than when they speak . in conference we are obliged to follow others , and ordinarily the company casteth in something or other , which necessarily draweth us off the main subject ; whereas when one writes he has all freedom for his thoughts , and it is not to be supposed , that a wise and knowing person will interrupt his purpose , or cast in any thing in the handling of it , which doth not serve for an illustration , the obviating an objection , the preventing a mistake , or the like . and such coherence must not always be denied , when it is not apparent to every reader . if we understood the scripture truly , and had a particular knowledge of the scope and purpose of the several parts thereof , i doubt not but there would be found a more admirable union and coherence , than what is commonly believed , though it is chiefly to be regarded for the great and important truths delivered therein . upon which very account it is more to be valued , than all the most accurate and closely written books in the world. as to the present text , i do not think it comes in so abruptly , and without any relation to what goeth before , as is commonly alledged ; for i would make it to be delivered on this occasion . in the former verse st. paul chargeth timothy to lay hands suddenly on no man , that is , to beware of admitting any hastily into the office of the ministry , for , if through his carelesness any unworthy person crept in , he would have an accession to all the bad effects of their ministry ; their miscarriages and male-administration , their sins and their scandals were to be charged on him : and seeing every man will find burthen enough of his own sins , therefore he adviseth him to take care , that he be not by this means partaker of other mens sins ; and from thence taketh occasion to exhort him to keep himself in all things unspotted in the sight of god : keep thy self pure , saith he , which in the first place referreth to the former instance , of not admitting of unworthy persons into the ministry , or any one hastily : but withal it is to be extended farther , to the avoiding all things which may stain or pollute us ; for there is nothing more ordinary in scripture , than to take occasion from particular duties to recommend a general sanctity , an instance whereof we have , mat. v. . now least such a serious exhortation to timothy , who was forward enough of his own accord , should have made him over-do in his acts of temperance and abstemiousness , the apostle wisely casts in this caution , drink no longer water , &c. thus i would construe the words , and make them cohere with that which goeth before . before i consider the apostles precept in it self , i think it will not be amiss to draw some observations from the occasion of delivering it . and first , this shews what care pastours should take in their teaching , both publickly and privately , to adapt their discourses to the hearers , and so wisely to caution their doctrine , that they may not give occasion to any to entertain , or to run into errours and mistakes . the very scriptures , st. peter tells us , are wrested by the unlearned and unstable ; and how much more readily will such wrest the words of men : and though it is not possible to prevent altogether the abuse of our doctrine , and the perverting our words , yet it becomes us to guard against it as much as we can , and by timeing our doctrine aright , and seasoning our discourses so well with the salt of divine wisdom , to keep our selves free of all accession to such abuses , as ignorant and perverse men may make of what we deliver . there be some general things which we cannot press enough , and which may be largely insisted on , as faith , repentance , love , charity , holiness , and the like ; but particular duties have bounds and limits which must not be leapt over , for the excess proves vicious , as well as the defect , which solomon may have an eye to , when he saith , be not righteous over much , neither make thy self over-wise . eccl. vii . . in refuting errours , care should be taken so to state the truth , that those we would reclaim may not run into the contrary extream , which falls too often out , because 't is little heeded . when we comfort the drooping and disconsolate , we should beware of blowing them up into presumption , or of turning them careless or secure , and should so apply the threatnings and terrours of the gospel to such as seem careless and obdurate , as that they may not be driven to despair . the necessity and efficacy of god's grace should be so taught , as that men may not think their own endeavours needless . and in pressing persons to work out their own salvation , we should take heed of weaning them from a dependance upon god. zeal should be so taught , that people may not think themselves bound to leap out of that rank and order , wherein providence has placed them : and in restraining them from these disorders , we should be careful not to render them unconcerned and lukewarm . obedience to superiours should be so stated , that people may see themselves tied to things lawful , and in which the superiours have a right to command , and no more : and when there is occasion of calling them to obey god rather than man , it should be so done , as that they may not think religion requires them to break their ranks , and to take more upon them than what becomes them ; to resist their lawful governours , or to refuse obedience to their lawful commands ; to wrest the government from them , or to treat their persons with contempt . things indifferent may become sometimes very useful , and then they ought to be recommended , but not so as to ensnare the ignorant into a belief of their being absolutely necessary , or some way meritorious . in a word , we should so deliver our doctrine , so temper our exhortations and reproofs , that our hearers may neither come short of their duty , nor yet go beyond what is proper in any particular incumbent on them , but may be made to go on straightly in the way of truth and righteousness , without turning to the right or the left hand . secondly , we may learn hence what are the best and truest expressions of friendship ; friendship is the very soul of life , as one saith , it exceedingly sweetens it , and where this is wanting , there can be but small satisfaction : but then true friendship doth not spend it self , in a phantastick dotage on the person of our friend , nor should it evaporate into idle words and complements . friendship doth not consist in flatteries , nor is he the truest friend who is most obsequious , who humours his friend in all things , who is like agesilaus , of whom it is said , that he was so partial for his friends , that he would not have any thing they did found fault with , whether it was right or wrong . such , for the most part , are the friendships amongst the men of the world ; but they scarce deserve the name , they are hardly a shadow of it . true friendship designs the good and happiness of the friend ; but these draw on his ruine and destruction . st. paul understood well what the sacred name of a friend imported , and therefore he expresseth his friendship for his beloved timothy , by giving him instructions how to behave himself aright in his place and station , and by correcting his mistakes and faults , that he might become useful to the church of god , and loved and admired of all . if then we would have a true friend , let us chuse such an one , as may further us in the attainment of wisdom and vertue , who as he will be careful ▪ to approve of us when we do well , so will not fail to admonish us when we do amiss . these are the true offices of friendship , he abuseth and betrayeth it who doth not use them , and he is not worthy of a friend , who will not admit of them . thirdly , consider what a concernment all should have for eminent and useful persons , and how desirous they should be of their safety and preservation . st. paul was at a distance from timothy , but yet carefully tenders his health , and remembring his sickness and infirmity , doth prescribe him remedy , even in the midst of those great and weighty directions about the doctrine of the gospel , and the government of the church . the affairs of the church , and the interest of the gospel , are certainly of more moment than any particular man : yet you see when the apostles thoughts were most taken up with these things , he is mindful of timothy's particular health , and puts in a prescription for it amongst the other : which he did not so much , because he was his beloved friend , but because he considered him as one very serviceable to the church of god , and as one on whom , under god , the prosperity of the church somewhat depended . as in the natural body , all the members should be had a care of , but those especially should be regarded and tendered , which are most useful and important , and which might hazard the whole , if ought ailed them ; even so every member of church and state should share of our love , but those whom god has raised up , and by his special gifts and graces has singularly fitted for preserving , recovering or advancing the good of church and state ; i say , they should be much esteemed , and their particular welfare should be carefully sought after , by all who regard either religion or the civil peace ; for when it is not well with these , the other are in hazard . in an army the lives of private soldiers should be secured as much as is possible ; but heroes , and valiant generals and captains much more , because if they should be cut off , the other would be soon scattered ; and if they be preserved , they can by their valour and conduct , recover a loss sustained amongst the common soldiery : it is true , man can do nothing without god , but god ordinarily worketh in and by the means of men. such men therefore should be much respected and cared for , whom god has marked out , to be fit instruments of conveying his blessings , to whom he has given wisdom , and zeal , and courage , and other proper endowments , for propagating truth , stopping error , the curbing of vice , and the right ordering the house of god : which bringeth a general blessing upon the land , and tendeth to the temporal and eternal welfare of every individual . i come now to consider the precept in it self , in which you may take notice of what st. paul adviseth timothy , and then the reason he gives of that advice : what he adviseth him is , to drink no longer water , but a little wine ; the reason he gives , is for his stomach's sake , and his often infirmities . i begin with the first , drink no longer water . this is no positive prohibition of the use of water , but it has a particular reference to timothy's practice , which must be considered for the better understanding of the apostle's meaning . it would seem that timothy had heretofore made use of no other sort of drink but water , not certainly that he was not able to procure wine to himself , nor yet from any scruple about the lawfulness of using that liquor : for so great a person as timothy was , to whom st. paul gave so high elogies every where throughout his epistles , and whom he thought worthy of the trust of the church of ephesus , could not be so ignorant as not to know that every creature of god is good , and nothing to be refused if it be received with thanksgiving . no doubt st. paul taught him early , that the kingdom of god is not meat and drink , but righteousness and peace , and ioy in the holy ghost : and being so taught , he would be far from placing religion in such kind of abstinences . but his continued use of water , was either because he was so brought up by his parents , or out of his great temperance and sobriety ; and that by this means , in imitation of his great master st. paul , he might keep his body under , and bring it into subjection , lest when he preached to others , he himself should be a cast-away ; as the apostle speaketh , cor. ix . . but whether upon this , or any other motive it was , that timothy did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , continually drink water , st. paul observed , that it did prove prejudicial to his health , and either occasioned or increased those bodily distempers he was so much subject to , and therefore he adviseth him here to forbear the so much and so frequent use of water . this practice of timothy which moved st. paul to insert this direction here , affords us a fair occasion of reproving the epicurism and luxury of the present age , and of recommending temperance , and subduing of the body by fasting , abstinence , and other acts of mortification . the primitive christians kept their bodies under a severe discipline , which is now adays worn altogether out of fashion : we are not so far behind them in time , as we fall short of their strictness and severity , which is the reason that we come so short of their devotion and piety , and those other christian vertues which rendered them illustrious . an account of their severities and mortifications would be thought fabulous ; men accustomed to such softness and looseness as we of this age would hardly be induced to believe it , and if any of them were returning back to this world , they would have as great difficulty of believing us to be christians , seeing we work so much the will of the gentiles , and walk in lasciviousness , lusts , excess of wine , revellings , banquettings , and do run easily and forwardly as they do to the same excess of riot . and indeed , if our ease , voluptuousness , and loose manner of living be suitable enough to the joys of heaven , and consistent enough with the graces which are necessary to fit one for it , then paul and timothy , and all the primitive christians were fools and mad-men , as an italian monk said once wittily , preaching before two cardinals . but the imputation of folly falls certainly on us , and not on these great lights of the world. our apostle thought chambering and wantonness , gluttony and drunkenness , only agreeable with the night of heathenish ignorance , but we practise them in the broad day of the gospel , we make these works of darkness face the clearest sun-shine . so little are the men of this age acquainted with abstinence and mortification , that i fear they would brand a man with heresie that would recommend them . there is no restraint put upon the appetite ; but occasions are industriously sought out to gratifie and regale them , insomuch , that it is counted miserable not to be able to entertain them with the best things to satiety and repletion . back and belly take up the thoughts of poor and rich , and most mens contrivances , the very end of their life , is that they may lie softly , and fare deliciously every day . this is the fashion of this age , after this manner do men now frame their lives : but this is not the way to imitate the primitive christians , nor yet to walk by the rules of the gospel . if man was only flesh , if he could taste no higher pleasures than what come to him by the sense of the body , this were not so unreasonable , though it be reported even of epicurus , that he established sobriety and temperance by his principles . if a mahometan paradise were all our expectation hereafter , i would not either think it unlawful or improper , to give way to our appetites , and to cherish voluptuous desires , whereby we may be disposed for those sensualities which are promised there : but seeing our heaven is of another sort , and that we are assur'd that god will destroy both the belly and meat , and are told of pure spiritual joys to be tasted even in this life , excess , surfeiting , and a full feeding daily are most unseemly ; to pamper the body is to ruin the soul ; for thereby those lusts are cherished and strengthned , which war against the soul and destroy it . we need no greater enemies of our salvation , than what are lodged within our selves ; if all the enemies without were removed out of the way , our own flesh and blood are enough to precipitate us into perdition : have we not then great reason with st. paul and timothy , to subdue the flesh , and to keep our bodies under ; if these two eminent saints did this , lest they should have been cast-aways ; certainly we should be afraid to neglect abstinence and exercises of mortification , whereby the flesh is kept from rebelling against the spirit , or at least disabled from gaining a victory over it . if our body be not kept in subjection , if restraints be not put upon our appetites , they will turn unruly , and at last involve us into utter ruin. as bridles should be put into the horses mouths , so ( saith st. augustine ) our bodies should be bridled and kept in with fastings , watchings and prayer : nam quemadmodum aurigae , si fraena laxaverint per praecipitia ducuntur , ita & anima nostra cum ipso corpore , si ei fraenum non imposuerimus ad inferni praecipitia dilabitur . the wantonness of the rich , their insolence towards god , their contempt of others , and all their ungodly dispositions and actions , st. iames ascribes to their living continually in pleasure , and to the nourishing their hearts every day as in a day of slaughter , that is , they make every day a day of feasting and rejoicing , and set no days apart for fasting and mourning . they let loose their sensual appetites , and are still making provision for the flesh and its lusts , which carry their thoughts quite from god and the things of another life ; so that they are both prompted and induced easily to commit those crimes which render them obnoxious to the divine wrath. god doth not grudge us the fat and sweet , he doth not envy us lawful and innocent pleasures : and there are no real pleasures but such . he is willing that every man take his portion , that he enjoy his labour , and rejoice in his works . this ( says solomon ) is the gift of god : but also he requires us so to moderate the outward enjoyments of this life , as that they may not be prejudicial to the soul and its eternal happiness , nor yet hinder those inward spiritual comforts , which he is ready and willing to bestow , and which put more gladness into the heart , than corn , wine , and oil. you may feed the body , but in the mean time take care that you do not starve the soul , whose nourishment is deep and serious meditations upon god and his word , to which a cramb'd and glutted body is no wife disposed . they whose hearts are overcharged with surfeiting , and drunkenness , and the cares of this life , are neither mindful of , nor capable to use the means of salvation . wherefore it is necessary to intermix days of fasting and retirement from worldly business , that we may have time for prayer and meditation , for instructing our minds and examining our actions ; we should curb our sensual appetites , and sometimes deny our selves the enjoyments of this life , that our desires after god and heaven may be the more keen ; we should mortifie the body by abstinence and other suitable exercises , that it may not be a clog to the soul , nor a hinderance to the right performance of the several acts of religion . upon this account , the church , in former times , did wisely enjoin vigils , and fasts , and times of abstinence , as lent : and the practice of pious men , in all ages , do recommend private fasting once a week or month. while these things were observed , religion flourished , a spirit of devotion appeared in people , and they were susceptible of impressions from the truths revealed in the gospel : and the common neglect of these things is one great cause of the present decay of piety amongst us ; which neglect did proceed from a blind and indiscreet zeal against popery , which did not distinguish betwixt the due use and abuse of things . but however useful it may be sometimes , and for some persons , to exercise abstinence , and other acts of mortification : from what st. paul adviseth timothy here , we learn in the next place that the use of these things should be always managed with prudence and discretion , that they may neither prove prejudicial to our health , nor yet degenerate into superstition . fasting and other corporal austerities are not things in themselves absolutely necessary , but become fit and good , according as they are subservient to other things which are so ; they are to be accounted religious acts only when they serve to the great ends of religion , and as they further the attainment of those vertues and graces which religion strictly enjoins : when they are not profitable this way , they profit nothing at all : if they prove rather hinderances than furtherances of those moral duties , to which either our general or our particular calling obligeth , then they are wholly to be laid aside . an excess in the observance is no ways commendable , and sometimes more hurtful than the total neglect of them . the flesh with its lusts should be crucified , but the body by no means is to be destroyed ; it 's fit to keep the body under , but it ought not to be so enfeebled as that it cannot discharge the functions of life , wherefore they bewray a great deal of ignorance , weakness , and superstition , who make a scruple of forbearing the fastings and abstinences which they prescribe to themselves , when their circumstances seem to require it , as when they are under any indisposition of body , or when abroad and cannot perform them without some signs of ostentation , some more than ordinary trouble to themselves , and inconvenience unto others ; for when by these or the like reasons , things of the like nature cease to be useful , or prove noxious , they also cease to be acceptable unto god. fasting , abstinence , and acts of mortification , are not of the nature of justice , charity , humility , meekness , self-denial , and other like christian virtues , which are good in themselves , indispensably necessary , and which ought to be practis'd at all times , and in all places : nor yet are they like prayer , which as it is a duty we are commanded to perform without ceasing ; so it is agreeable and proper to all persons , states , circumstances , seasons and places . fasting and external acts of mortification are not valuable in themselves , they are only commendable and praise-worthy , according to the prudent management of them , and the ends proposed by them . sometimes they are in no wise suitable and proper ; wherefore our lord would not suffer his disciples to fast while he was with them : when strife and envy , vanity and ostentation are the motives , they are , to speak in the scripture phrase , abominations ; and they degenerate into superstition , when they are observed out of an opinion of any particular merit in them , or that they please god otherwise than as they are design'd and made means of subduing the flesh and its lusts , of quickening the spirit of devotion , and of fitting our selves to watch , pray , and to perform aright the other acts of religion . and hence it appears , how little reason the church of rome has , to boast of the fastings , penances , and other severities practis'd by those of her communion , and that the treasure of merits , pretended to be amassed from these , has no real foundation , but is imaginary ; as i have said , there is no intrinsick goodness in these things ; and if the meer external performance did merit any thing , some of the ancient hereticks might have stood as high upon this point as they ; nay , there are at this very day pagans , which come nothing short of the most religious in the church of rome , in abstinence and corporal austerities ; yea , they often out-doe them . they who make religion to consist in these bodily exercises , do neither understand the nature of god , nor the true way of worshipping him ; and they are yet farther mistaken , they mock god and deceive themselves , who think that these can be a compensation for their sins and the omission of moral duties . if ( saith st. austin ) thou macerate thy body by long-fasting , and yet perseverest in ill , magis horres quam placeas deo. then shall thy fasts be acceptable , when thy conscience is purged from sin , and thy life adorned with good works . cur enim corpus fame discrucias , cui turpiter peccando blandiris ? but besides that the church of rome does over value penances and corporal austerities , and that the generality of her communion rest in the bare performance of them ; it is further to be observed , that the fasts of the papists , for the most part , are not real fasts ; for tho' all be enjoin'd to fast fridays and saturdays , yet on these days they neither abstain totally from food , nor so much as from delicacies : they only forbear flesh , but are allowed to eat fish , and other things which pamper the body and provoke lust as much as flesh doth , if not much more . is a simple change of meats to be esteemed a fast ? does he mortifie himself , who feeds upon palatable and luxurious food ? are not flesh and fish alike before god ? why should there be a religious distinction made betwixt them ? full meals of fish are as inconsistent with fasting , as eating of flesh : and he who feeds constantly upon fish , is no more temperate and abstemious , than he who eats flesh , provided he do it moderately , and not to excess . wherefore the new regulation of the religious orders , which restrain them wholly to flesh , doth not serve the ends of religion more , nor yet doth it mortifie the flesh better , than if they had been still allowed the use of flesh : nay , it is not agreeable to the precepts and nature of christianity , to make such distinction of meats , and place more virtue and religion in one than another . and as for the severities of la trap , and one or two more , which both encrease the distempers of those who enter into them , and also do bring new ones upon them . this very text without straining it , doth shew that they are not at all to be approved , and that the imposition of them is a cruel superstition : for tho' sickness , when it is inflicted by god , ought to be received with an humble submission , yet every one ought to take care of his own and neighbour's health as well as life , and they who do violence to either , commit a great sin. sickness , pain , bodily infirmities , and indispositions , do hinder one from being useful and serviceable , and very often , also , they render the mind dull and indisposed for devotion . but to go forward with the text , as the apostle adviseth timothy , to forbear the continued use of water , so he enjoineth the use of wine , whereby he establisheth the lawfulness of the use of that liquor against the manichees , encratitoe , and other ancient hereticks , and mahomet , who maketh abstinence from wine , one of the principle articles and characters of his religion . our saviour long before warranted the use of it , by his own practice ; and if it had not been lawful to drink wine , he would not have made a miracle for furnishing it to the wedding of cana. this , and all other the like superstitions , concerning meats and drinks , are clearly and fully refuted by that assertion of the apostle in the former chapter , every creature of god is good , and nothing to be refused , if it be received with thanksgiving . but i suppose , there is none here inclined to any such heresie , and therefore i will insist no more upon it . but as there is no question to be made of the lawfulness of the use of wine , so there is as little to be made of the unlawfulness of the abuse of it , which is , alas , but too too common , and which st. paul cautions against , in the words of our text , when he enjoins but a little wine : he mentions a little , not for timothy's cause , for there was no fear of his running into excess , but for the sake of others , into whose hands this epistle might come , that none might pretend the apostles warrant , for going beyond a due measure . a little wine is good , it maketh glad the heart of man ; and therefore solomon bids give it to those that are of heavy heart . but too much is dangerous , for then it enflameth the spirits , disordereth the blood , distorteth the countenance , and doth violence to the whole frame of the body , and maketh it an unweildy instrument for the soul , and by frequent excesses of this kind , the mind is at last besotted , and the inward faculties worsted : wherefore the apostle had good reason to say , be not drunk with wine wherein there is excess . and lest it should be thought that only weak heads , who cannot bear drink , but are soon intoxicated , fall under these prohibitions , the scripture denounceth a woe unto them , that rise up early in the morning that they may follow strong drink , that continue until night till wine enflame them . the creatures of god are good indeed , but the abuse of them is evil ; they are created for our use , but they are not to be lavished away without all reason , necessity , or conveniency : the quaffing off as much as another , is in the stile of drunkards and bon companions , called , a doing one reason ; but certainly it 's against all reason to abuse the good creatures of god , or our selves by an immoderate use of them , contrary to his express and peremptory command . i cannot adduce all that can be said against this vice of drunkenness , for that would carry us far beyond the measures of a discourse . i shall pass over what heathens have said , and what the very common light of nature may furnish us with , and shall only give one or two instances peculiar to christianity . it is first then , contrary to that duty of watching against our spiritual enemies , which our holy and christian calling obligeth us to : they are base and treacherous soldiers , who fall to eating and drinking when they know the enemy is close at hand , and ready to give battle ; we are begirt about with many , and subtile enemies , and therefore should be ashamed of excess and intemperance in eating and drinking , which incapacitate us from defending our selves or resisting them . be sober , be vigilant , ( saith st. peter ) because your adversary the devil as a roaring lion , walketh about seeking whom he may devour . secondly , it is disagreeable with a patient waiting for christ : that servant has little regard either to his master , or his own credit and interest , who by debauching away his sense and reason , putteth himself out of a condition of coming to his lord when he is called , and of giving that account which is asked of him . o the horrour and confusion of being hurried out of this world , and carried before the tribunal of god , in a fit of drink and excess ! and yet this hath often happened unto drunkards . take heed therefore to your selves , ( saith christ ) lest at any time your hearts be overcharged with surfeiting and drunkenness , and the cares of this life , and so that day come unawares . if the servant say in his heart , my lord delayeth his coming , and shall begin to beat the men-servants and maidens , and to eat and drink and to be drunken , the lord of that servant will come in a day when he looketh not for him , and at an hour when he is not aware , and will cut him in sunder , and will appoint him his portion with the unbelievers , luk. xxi . . xii . . thirdly , it is inconsistent with those spiritual exercises our holy religion calleth for , and indisposeth one for receiving that holy spirit , whereby he is to be sealed unto the day of redemption . be not drunk with wine , saith st. paul , wherein is excess , but be filled with the spirit : in which words , he establisheth a direct opposition betwixt these two , so that the one necessarily thrusteth out the other . the heart which is moved by wine , cannot be sensible of the motions of the spirit : nor can the head be filled with the spirit , which is darkned and overcast with the fumes of drink . the holy spirit can only reside in pure and holy souls , upon these accounts , and many more that might be alledged , there is hardly any thing more unbeseeming christians than drunkenness , tho' alas , it be too too ordinary . and that a clergy-man should be guilty hereof , is not only most unbeseeming , but abominable : the very supposition is horrid ; that he should be given to this , who hath not only himself to watch over , but many others ; who ought to wait his lord 's coming , not only to give account of himself , but of all under his charge . the burthen of our holy calling is too great to be sustained by our own strength : who , saith st. paul , is sufficient for these things ? none therefore have more need of the aids of the holy spirit than we , and therefore also none ought to be more careful to avoid what may grieve this holy spirit , and provoke it to desert us . and consequently ministers should not be given to too much wine , that they may be in a capacity of receiving the spirit of god : and that when it comes , it may reside with them to direct , strengthen , and comfort them . i come now to the reasons st. paul gives for prescribing timothy a little wine ; to wit , his stomachs sake , and his frequent infirmities . it was not upon the account of conscience , for upon this account wine and water are things indifferent ; neither the one nor the other is contrary to piety , providing water be not drank to superstition , nor wine unto excess : but the apostle considering timothy's weak stomach , and the diseases to which he was subject , for correcting the one , and preventing the other , he prescribed him the use of a little wine , which is certainly a cordial , to be either drank alone or mingled with water . from which we may observe , that the rules of eating and drinking , either as to the quantity or quality , should be taken from the health and vigour of our bodies , that we may be enabled to discharge either the general functions of life , or the particular duties of our calling . we should not take pleasure in eating and drinking for themselves , but out of a regard to the ends for which they were ordained , and to which they are subservient ; nor should the most delicious meats and drinks be lusted after , but what conduceth best to health : and if god afford wholsome meat and drink , we ought to be content , though our table be not furnished with dainties . secondly , we may learn hence the lawfulness of using natural means for the removing of bodily distempers , and other outward afflictions . diseases as all other afflictions are of god , it is his hand which inflicts them , and therefore we ought to bear them patiently : but yet we may seek the removal of them , and use what is fit and proper in order thereunto , without walking contrary to that submission we owe to god. thirdly , it doth hence appear , that the gift of healing bestowed on the apostles , and others at first , was not always used at the arbitriment of him who had it , but upon some special direction of the spirit , and at some particular occasions ; when it tended to the confirmation of the gospel , or the making way for mens faith in it . for if st. paul might have healed every person , and at all times , he neither would have suffered his beloved timothy , to be so much troubled with the bodily distempers here spoken of , nor yet epaphroditus his fellow labourer , to be sick nigh unto death , as we read , phil. ii . . which shews the vanity of some popish doctors , who that the healing promised by st. iames , as the effect of prayers , and anointing with oil , may not be referred to bodily health , as is generally alledged by protestants , say that then it would follow that none died in those days , which is ridiculous : whereas we see clearly here by the example of st. paul , that those who were endued with the power of working miracles , did not heal all the diseases they met with , but did only exercise that power on such persons and at such times , as the spirit of god directed them to , for the advancement of the glory of god , and honour of the gospel ; which also affords us a reason why miracles are ceased , for they being given at first only for demonstrating the truth of the gospel , and evidencing that they who preached it were of god , now that this has fully appeared , there is no more need of miracles . lastly , the apostles making mention of timothy's sickness , and being liable to frequent infirmities of body , gives us occasion to treat of a very important question , viz. how it can be consistent with the wisdom and goodness of god , to inflict sore and heavy diseases , and the like disasters on eminent and useful persons , such as timothy was , whereby they are disabled from the exercise of their functions , and hindred from promoting the great work of the gospel , and the salvation of souls ? if a king be engaged in war , doth he employ crazy and sickly generals , and captains ? would he not wish them perfect health and strength of body , that they might be in a capacity of disciplining the army , and of going about to exhort and encourage the soldiers ? how then comes it to pass that the champions in the christian warfare , that the generals and captains in god's spiritual militia , should be so much liable to bodily distempers and infirmities and other grievous afflictions , nay more liable commonly than any other sort of men , so that they cannot make those advances and progress which otherwise they would ? the great st. chrysostom starts this question upon this very text , and handles it at great length in a particular discourse , but i shall be very brief upon it , having been so large already , and shall only touch a little at those things which come properly under this head. first , then for answer to this question , the same reason may be given for the sickness and bodily distempers , of the ministers of the gospel , even the most eminent , which the scripture gives in general for the afflictions of the children of god , viz. that hereby they may be tried and perfected . god will not have his children and servants soft and effeminate , but wise and well experienced , which cannot be without putting them to divers temptations and afflictions . the captain of our salvation was perfected by sufferings , and by the same means we must all arrive to true perfection . secondly , this is done to keep these servants and favourites of god in all humility , and to preserve them from pride , which would cast them out of his favour . men are naturally enclined to be proud , they are apt to be vain and lifted up , for the very common endowments of nature , and how much more ready would they be , to be exalted in their own conceit , for the special and much more valuable blessings of grace , if something were not done to them at the very time , to convince them of their frailty and meanness ? after st. paul was caught up into the third heavens , and had so many special favours bestowed on him , he tells us , lest i should be exalted above measure , for the abundance of the revelations , there was given to me a thorn in the flesh , the messenger of satan to buffet me , lest i should be exalted above measure . some make this thorn in the flesh to be a grievous pain in the head , but i have not leasure to examine that matter . a third reason , is , that other men may not think of them above what they ought to think . the world has been generally too much enclined to magnifie their heroes over-much ; they have made gods of meer men , because of the eminency that appeared in them , and upon the account of the benefits they had from them : now god to restrain his people from such absurdity , and that none of his beloved servants employed by him , might become a snare to others , or a means of dishonouring himself : he therefore stamps them with visible marks of humane frailty : he makes them bear in their body the signs that they are men , that none may be so senseless as to deifie them . fourthly , god thus dealeth with the servants whom he employeth in his special work of the gospel , that he may bring the greater glory to himself ; his strength is made perfect in weakness : the more weak , mean , and silly the instrument is , the more doth his wisdom and power appear , which atchieve great things thereby . the excellent and heavenly treasures of the gospel are committed unto earthen vessels , that the excellency of the power may be of god , and not of men : he chuseth the foolish things of the world to confound the wise , and the weak things of the world to confound the things that are mighty : that no flesh should glory in his presence ; but as it is written , he that glorieth , let him glory in the lord , cor. i. . fifthly , the divine providence ordereth these harsh dispensations to these his servants , to manifest the truth and sincerity of their heart to all the world : how that they do not serve him for temporal things , as the devil thought iob did : of whom god said to the devil , that he was a perfect and an upright man , one that feareth god , and escheweth evil , who still holdeth fast his integrity although thou movest me against him to destroy him without cause ; and to make this fully and clearly appear , god suffered all these disasters to befall him . sixthly , one end of this providence , is to keep people in hopes of a resurrection and future rewards : for if the justice and goodness of god , cannot but reward those who faithfully serve him , and that they receive not their rewards in this life , therefore it 's certain there must be another , wherein they are given . if in this life only we had hope , we are of all men most miserable , saith our apostle . and because it were most absurd to make him , and others like him , the most miserable of men , therefore their miseries are a most convincing argument of a better life . seventhly , god layeth diseases on timothy , and such other eminent servants , that the weaker and meaner ones may have comfort and encouragement . man is apt to despond in adversity . afflictions are ordinarily construed signs of the divine displeasure , and proofs of god's rejection , which be of dangerous consequence , and ready to run the weaker and ignorant sort into despair : therefore god to comfort such , he afflicteth his most beloved , that it may be seen whom he loveth he chastiseth , and correcteth every son that he receiveth ; and so none may either despise or murmur against the chastisements of the lord. finally , god suffereth his chosen servants , and whom he designeth to be leaders of his people , to fall into frequent infirmities ; not only that they may give example of patience unto others : but that all other people may be excited and encouraged , to imitate and follow them , in all other vertues which shine forth in their life . if the prophets and apostles , if the timothys and other eminent lights of the church , had been exempted from the common calamities and infirmities of humane nature , people would have concluded them , to have been something more than men , and so would have excused themselves from the imitation of them : but now that we see clearly , they are men of the like passions and infirmities with our selves , what can we say ? what excuse can we pretend for not shewing the like zeal and devotion , and piety and charity , and patience , and courage which they manifested on all occasions ? the weakness of our natures needs not hinder it , for we see that those who were naturally as weak as our selves , have attained to these and all other graces , wherefore we ought to lay aside all excuses , and to wrestle through all difficulties , and to go on with st. paul , fighting the good fight , and endeavouring to do all things commanded us through christ that strengtheneth us . more reasons might be given , but these are sufficient , not only to clear the divine wisdom , and goodness of all imputation , but also to make them appear eminently in such dispensations towards his best and most beloved servants . when i first entred on this discourse , i intended to have taken in the two following verses , not thinking that this one would have furnished matter enough for a discourse ; but you see how far the handling of it hath carried us , and how without digressing from the purpose of the text , or doing violence to the words thereof , several material and important observations have been drawn : from which we may see as st. chrysostom observes , the fullness of the scripture , and that an inexhaustible treasure of wisdom and knowledge is contained in it , when one single verse , and so barren at the first appearance , can afford so many and so useful instructions . if one verse can do such , what may the whole do ? surely , it is able to make us wise unto salvation , and beyond all question , is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of god may be perfect , throughly furnished unto all good works . god grant that this word of his may dwell in all christians richly in all wisdom ; but especially in the ministers of the gospel , whose office it is to instruct others therein . amen . finis . notes, typically marginal, from the original text notes for div a -e snake in the grass . notes for div a -e a general call to all persons . joh. . . isai. . . rev. . . why all men are said to labour and to be heavy laden . i. because of afflictions . ii. the emptiness and vanity of life . ezek. . 〈◊〉 . isa. . . eccl. . . . . . . , . iii. the fear of death . iv. sin. psal. . . prov. . . how christ giveth rest . i. from sin. matt. . ii. from the fear of death . rev. . . iii. under the vanity of this life . iv. from troubles and afflictions . the necessary qualification to the rest promised . notes for div a -e i. coming to christ , is st . to follow his counsel . d . to believe in him . heb. . . cor. . . heb. . . d. what faith is . john . . chap. . , . ii. taking the yoke . gal. . . gal. . . pet. . . iii. learning of christ. john . . phil. . notes for div a -e i. the scope and coherence of the text. ii. the truths contain'd in the text. iii. the perverse disingenuity of the socinians in their explication of this text. pet. . . hydra socinianismi , tom. . praef. * naked gospel . iv. of iesus christ his pre-existence , and deity . v. of his humane nature and humiliation . vi. inferences from the nature and quality of iesus christ. st . admiration . d . love. iii. comfort against tentations and afflictions . notes for div a -e i. of iesus christ , his person , nature , and quality . gal. . . isa. . . . . ii. his actions and sufferings . they were voluntary . joh. . , . what his humiliation referrs to . his great obedience . his death . iii. why iesus abased and humbled himself . for the glory of god and man's redemption . to demonstrate god's love and mercy . his iustice and authority . the heinous nature of sin. the dignity of humane nature . the perfection of it . the exaltation of iesus christ. notes for div a -e eccles. . , , . i. the womens behaviour . a comfort to women . an example in dangerous times . the greatness of the womens sorrow . the cause of it . lam. . . ii. our lord's check to the womens sorrow . the prohibition not absolute . the glorious effects of christ's death . iii. why iesus christ requireth us to mourn rather for our selves than him . is. . , , . iv. the dreadful effects of the death of iesus christ upon the impenitent . iesus may be crucified again . v. the application . notes for div a -e i. the author of our happiness , god. jam. . , . god and the father . * qui 〈◊〉 udam dei majestatem extra christum mente concipiunt , idolum habent dei loco , sicut iudaei & turcae ; proinde quisquis verum deum verè cognoscere cupit , hoc patris christi titulo ipsum vestiat , nisi enim quoties mens nostrae deum quaerit , christus occurrat ; vaga & confusa errabit , donec prorsus deficiat . calvinus in locum . ii. the motive which induced god. his abundant mercy . * posset apostolus ( saith fulgentius ) vasa misericordiae potius vasa justitiae nuncupare . sed si vasa justitiae vocarentur , forsitan ex seipsis habere justitiam putarent . nunc autem cum vasa misericordiae dicit , proculdubio quid ipsi fuerint , non tacuit , quare quid eis à deo collatum sit evidenter ostendit . lib. de praedest . p. . iii. the benefits conferred . begotten again . a lively hope . an inheritance . incorruptible . undefiled . it fadeth not away . in the heavens . iv. the ground of assurance . iesus his resurrection . notes for div a -e i. iesus christ is the son of god. philip. . . , . ii. what is meant by having the son. true faith described . matth. . . cor. . . gal. . . heb. . rom. . . cor. . . iii. life explained . tim. . . cor. . . why heaven and the future state of the righteous is called life . . cor. . . mad. antonia borignian , and some others . cor. . . revel . . . . . rev. . . cor. . philip . . cor. . . luke . . iesus christ the discoverer of this life . tim. . . john . . and the author of it . rev. . . rev. . . iv. faith gives a right and title to life . joh. . . . - . joh. . . john . v. practical inferences . . . heb. . . rom. . . . rev. . . . notes for div a -e i. misery and trouble not peculiar to a state of christianity . job . . isai. . . ii. they are common to the state of mankind in this world. eccl. . . iii. christians and good men more liable to be miserable in this life than others . and the reason why it is so . mat. . . luke . , . tim. . . thes. . . tim. . . psal. . . iv. the force of st. paul's argument for the proof of another life . v. inferences . first . second . third . cor. . . rev. . , . fourth . joh. . . notes for div a -e i. all christians are concerned in this advertisement . ii. of hearing . it s necessity ▪ the manner of doing it . whom we should hear . iii. of overcoming . christianity is a warfare . the nature of the christian warfare . what christian victory is . no victory so honourable . prov. . . iv. of the hidden manna . it is an allusion to the custom of entertaining conquerours , and to what the iews fed upon in the wilderness . the nature and quality of the entertainment appointed for christian conquerours . joh. . . iesus christ is the hidden manna . v. of the white stone . ovid metam . lib. xv . psal. . . rom. . . vi. of the new name . vii . how these words , no man knoweth but he who receiveth it , are to be understood . viii . the application . notes for div a -e what the name of lord doth import . what is meant by the things which christ saith the profession and practice of christianity ought to go together . i. the text considered as a question . ii. the true motives to believe in christ or to profess him , do also oblige to pay obedience to him . iii. the custom of the country is not sufficient to wise and reasonable men. iv. the first great motive to profess christ , is his being sent from god. phil. . . which requireth absolute and universal obedience . mal. . . joh. . . thes. . . v. a second motive to profess christ , is love. no love without observance . john . , , , . vi. a third motive is the hope of reward . joh. . ▪ which the disobedient cannot expect . mat. . , . heb. . . rom. . . nor are they capable of it . heb. ▪ . vii . the text may be considered as an expostulation or reproof . viii . the disobedience of christians very provoking . ix . it doth dishonour iesus christ. gen. . . sam. . . x. it is prejudicial to the interest of iesus christ. xi . the application of all . joh. . . tim. . . jos. . . psal. . notes for div a -e the scope of the text. i. the exhortation , let us draw near . lam. . . * o anima rationalis miserabilis creatura , quo te dejicis , terram diligis , & melior es , coelum contemplaris & altior es , solo tuo creatore tu inferior . saith st. augustine . ii. of the qualifications of those who would draw near to god. . a true heart . mat. . . . full assurance of faith. a belief of the mysteries of the gospel . a belief of our own particular acceptance with god. . . . mat. . . iii. the heart sprinkled from an evil conscience . iv. the body washed with pure water . application . notes for div a -e the scope of the text in reference to the jews ▪ it is applicable to other people . the expressions are borrowed from husbandry . * as varro , cato , virgil , &c. i. what is meant by sowing . ii. what is implied by righteousness . the reasonableness and advantage of sowing righteousness . iii. of reaping mercy . iv. of breaking up the fallow ground . gen. . . cor. . . jer. . . zach. . . v. of seeking the lord. isa. . . ezek. . . isa. . . isa. . . jer. . . heb. . . vi. he will come and rain righteousness . isa. . . heb. . . heb. . . john . mat. . . isa. . . scougall's life of god , pag. . jer. . . vii . an application to the publick . prov. . . judith ▪ . notes for div a -e an explication of the text. i. sin is the cause and occasion of all the evils which befall either private persons or publick states . ps. . . ps. . . amos . . ii. people commonly are insensible of the cause of their evils . psal. . . iii. the common custom of mankind is , to run to second causes , before they address to god. jer. . . isai. . , iv. how peace with god may be obtained . v. the application . to private persons . to the publick state of the nation . notes for div a -e the occasion , scope and meaning of the text. observations from the text. i. to rejoice at the afflictions and calamities of others , is both the sign and effect of a prophane ungodly spirit . job . , . psal. . . hab. . . eccl. . . prov. . . seneca . ii. the church and people of god , are often visited with the rod of afflictions . iii. when god is provoked to punish , he doth not lay aside his kindness and good will. isai. . . iv. the right uses which people ought to make of calamities and afflictions . . to acknowledge god the author of them . . to own sin to be the cause and occasion of them . . to suffer them patiently . . to repent of sin and to sorsake it . v. the iudgments of god , when rightly understood , do declare his righteousness . see enquiry into the nature , &c. of faith. essay th . vi. application . notes for div a -e i. an enquiry into the coherence of this verse with the context . the opinions of some proposed and rejected . the true reason why st. paul gives this advice in this place . ii. inferences from the occasion of delivering this advice . the first , to caution against the abuse of doctrines . the second , the true expressions of friendship . the third , a concernment for useful and eminent persons . iii. the advice of not drinking water considered . . it only regards timothy's case and practice . . a reproof of the luxury of this age. . cautions to be used in abstinence and mortification . see amongst others tavernier's travels . iv. of drinking wine . the use of it lawful . the excess unlawful . prov. . . eph. . . isai. . . the evil of drunkenness . pet. . . v. the reason of s. paul's advice to timothy considered . . it sheweth the true ends and rules of eating and drinking . . the lawfulness of the use of means to remove afflictions . . the gift of healing not always used . vi. an enquiry into the reasons why god suffereth eminent and useful persons to labour under bodily infirmities and diseases . first reason . second reason . third reason . fourth reason . fifth reason . sixth reason . seventh reason . eighth reason . conclusion . some observations upon the apologie of dr. henry more for his mystery of godliness by j. beaumont ... beaumont, joseph, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) some observations upon the apologie of dr. henry more for his mystery of godliness by j. beaumont ... beaumont, joseph, - . [ ], p. printed by john field ..., cambridge [england] : . reproduction of original in newberry library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng more, henry, - . -- explanation of the grand mystery of godliness. christianity -- early works to . christianity -- essence, genius, nature. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - allison liefer sampled and proofread - allison liefer text and markup reviewed and edited - pfs batch review (qc) and xml conversion some observations upon the apologie of dr henry more for his mystery of godliness . by i. beaumont master of st peters coll. and chaplain in ordinary to his majesty . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tim. . . cambridge , printed by iohn field , printer to the university . . cvm pridem , procurante quodam bibliopola cantabrigiensi , in lucem prodierint perniciosa dogmata , eaque non pauca , cum magistratuum iure , ecclesiae anglicanae doctrina ipsaque christiana fide nimium pugnantia , sub specioso tamen vocabulo mysterii pietatis : ea propter , ne incautiores tyronum in hac academiâ animi fortè corrumpantur , virusque latius serpat , opportunae istae observationes antidoti ergo , imprimantur . observations upon dr more 's apologie for his mysterie of godliness . my chief purpose being to shew the invalidity of the drs . apologie touching the ten objections made against his mysterie ; i shall trouble the reader only with some few brief notes upon what the luxuriant author hath premised before his particular answers to those objections . first then , in his preface to his reader , he saies [ no ingenuous person will think the repute of the proposers any thing diminished by this just , but necessary recovery of mine own : though i have so fully cleared the objections , and that out of the very treatise they are raised . for the learning , parts and judgement of the proposers are so confessedly eminent to all that know them , that nothing but want of leisure of reading my whole treatise , and comparing one place with another , could have put them in a capacity of mis-understanding those passages they have objected . ] here he confidently pretends to have cleared all the objections ; and kindly speaks a good word to save the objectors credit . his confidence concerning his performance , will soon appear ridiculous enough ; and his courtesie to the objectors , no less insolent . for before he has fairly acquitted himself , he falls to apologize for them : and what 's that apologie , but under pretence of courtesie , to brand them for busie medlers , in taxing an innocent author before they have duely considered his book ? but by this trick he would at once slily evade the whole business , and make his reader believe , that the question in controversie is , what is the result of his opinions , upon comparing the several parts of his book one with another . whereas the objector only challengeth him for delivering false doctrines in the places cited in the objections . if he has different doctrines in other places , let him answer for enterfering with himself . in the mean while , the objector knew not which of such repugnant doctrines dr. more did in his heart allow : but this he knew , that false doctrines broached in any part of his book , were truly scandalous , and deserved to be objected against . however , i make no great doubt , but the doctor will finde by this following assertion of the objections , that the proposer of them had both leisure to read his whole treatise , and to compare one place with another . as for his intimation [ by which he vainly affects to make his apologies conquest the greater ] that the objectors were many , and eminent for parts , learning and judgement : in both those particulars he abuses his reader , for the objections were drawn up and framed by one person , not by divers , and that one [ i can assure him ] very far from eminence in learning , parts , or judgement : yet as mean as he is , he hopes to make it appear that the doctor doth nothing less then clear those objections by this apologie . but did he in earnest account his supposed objectors , to be eminent for learning , parts and judgement ? how then could he think , that men eminently learned and judicious , could have charged him with writing doctrines seditious , desperate and heretical , in the book wherein [ as he vaunts in this preface ] there is nothing but sound and true ? for , his excuse he makes for them , will neither serve his turn , nor theirs ; seeing men confessedly eminent for learning , parts and iudgement , cannot be supposed to pass such a censure , before they had fully read , and particularly compared the parts of his book . he adds [ wherefore reader , whilst thou perusest the ten ensuing objections with my answers thereto , thou art not to phansie thy self a spectator of a battel betwixt professed enemies , but of an amicable concertation betwixt such as are real friends , as well one to another as for truth her self : they of the one part shewing nothing but a due zeal and commendable jealousie touching the doctrines in my mystery of godliness , that it may appear to all that there are none other there delivered but such as are sound and true ; and my self on the other part as diligently demonstrating that i have committed no errour in what i have written , and that the places objected against , have nothing in them contrary to scripture , reason , or the acknowledged faith of the catholick church . ] the objector is indeed no professed enemy to dr. more ; but to his gross and dangerous errours , he is as hearty an enemy as the dr. can imagine : and accordingly he was well content that a friend should privately acquaint him with the objections , and christianly admonish him to retract , and satisfie the university [ where his book was conceived to have done the most mischief ] by renouncing his erroneous doctrines ; which might have been done in a few ingenuous words : and more then so , would not have been required . but the dr. would needs draw these private objections to the publick stage ; and here in his very entrance you see how he struts , quite forgetting humane frailty and common modesty . what he has got by it may appear in these ensuing observations . the concertation which he proposes to his reader betwixt the objectors and himself , is wonderous pretty : namely that they on the one part zealously indeavour to make it appear , that he has deliver'd no doctrines but such as are sound and true : and that he on the other part , diligently demonstrates that he has committed no errour in what he has written : that is , both he and they are doing one and the same thing , and proving dr. more to be perfectly orthodox . does not this look like a conflict betwixt two parties ? yet for such , his reader must account it , and withall he must be content to swallow it for true , that the objectors zeal aimed at no other end then what the doctor here assignes . but i ( who best knew my own intent ) can assure him of the contrary : for being clearly satisfied that the doctors book swarm'd with dangerous errours ; my zeal was kindled to object against it ; and i doubt not but he will find by what follows , that i never meant ( whatsoever he is pleased to tell his reader ) to endeavour the proving that there are no doctrines in his book but sound and true . yet in his jolly conclusion of his preface , he tells us , that the result of this collision is a farther recommendation to the world of the usefulness of the above said treatise : so resolvedly fond is he of that book ; though as to a considerable part of it , the onely usefulness that any sober reader can discover , is such as s. paul intimates , cor. . . there must be heresies among you , that they which are approved , may be made manifest among you . upon chap. i. and ii. in his first chapter he propounds certain rules , by which he would have us believe that he govern'd himself in his management of the truth of our religion : though it be hugely suspicious , that those rules were not minted till he hammerd this apologie . however , i wonder the less at his wilde way of writing , if he be so unlucky in his very rules of direction concerning it , as i find him in his first , which is this : [ . he must be sure not to deny any thing which he whom he would convince , doth hold and alledge upon clear and solid reasons : . and especially he must be tender of denying it as repugnant to the christiam faith ; . unless it be plainly and really contrary to the infallible oracles of holy writ . ] here he supposeth , that a man may have clear and solid reason for what he holds ; and yet that his tenet may be plainly and really contrary to the infallible oracles of holy writ . the scripture then may be contrary to reason which is clear and solid : and if so ; the doctor can have small hopes of prevailing upon his men of a rational genius , unless he grants them , that scripture is not infallible . yet he adds , in his assertory exposition of this rule , that [ such reason as is really repugnant to the oracles of divine writ , is not true reason ; nor those interpretations of scripture true , that are thus repugnant to reason . ] and what 's this , but contradiction ? viz. clear and solid reason may be plainly and really contrary to scriptures ; and yet , that reason that is truely repugnant to scripture , is not true reason . why also , may not those interpretations of scripture be true , which are repugnant to true reason , if clear and solid [ that is , true ] reason may be plainly and really contrary to the infallible oracles of holy writ ? in the sixt section , he affirms it to be demonstrable , out of gen. . . that the firmament reaches but to the upper waters , that is , the clouds : and that because the firmament was made in the midst of the waters to divide them . i am so well acquainted with the doctors logick , that i always suspect his discourse to be impertinent , where he talks loudest of demonstration . how can he demonstrate , that by the upper waters , is meant the clouds ? is 't not more likely to be demonstrable , that as yet [ namely on the second day ] there were no clouds , the sun being not then created ? nay is it not said chap. . . that there was then no rain , but a mist ascended from the earth to water it ? had there been clouds on the second day , what needed this mist [ be it what it will ] afterwards to rise out of the earth and perform the office of rain in watering the ground ? in the same section , he defines the object of the creations story in genesis , to be , not mundus philosophorum , but plebeiorum ; only suted to the sense and imagination of the ruder people . i make bold therefore to ask this profound philosopher , whether it be sutable to the sense or imagination of the ruder people , that fowles , as well as fish , should be the offspring of the water , v. . especially seeing many fowls cannot live either in the water , or upon it ? also , that day should be created with evening and morning , v. . and that there should be three such days before the sun was made to divide the day from the night , ver. , , ? yet these narrations are part of that story . but who knows not dr. more ? and that this fancy serves but to countenance his cabbalistick imaginations touching the creation ? and yet , what if the ancient masters of the iews were of a quite contrary opinion concerning this story ; and accounted it written , not for silly plebeians to read , but for men of acute and mature judgement ? will their authority bear no sway with the doctor ? that they so accounted , sure i am , s. ierome [ in the proem to his commentaries upon ezekiel ] doth abundantly witness : his words are [ aggrediar ezechielem prophetam , cujus difficultatem , hebraeorum probat traditio . nam nisi quis apud eos aetatem sacerdotalis ministerii , i. tricesimum annum impleverit , nec principium geneseos , nec canticum canticorum , nec hujus voluminis exordium & finem , legere permittitur ; ut ad perfectam scientiam , & mysticos intellecius , plenum humanae naturae tempus accedat . ] if the object of the history of the creation were [ as the doctor says , ] mundus plebeiorum , and a comprehension of the world no farther , nor in any other manner , than is agreeable to the sense and imagination of the ruder people : the iews fouly mistook it , when they ranked it with the abstrusest and most difficult parts of scripture ; and permitted none [ no not their very philosophical wits ] to read it till . years of age . sect. . he says , [ if this be not the rule that the sincere and discreet christian is to take up touching philosophy ; it is indifferent for him to take the contrary . ] i mention this , but as an example of the doctors rational way of arguing ; which is just as good as this : if i may not make avarice my rule , 't is indifferent for me to take the contrary , and follow prodigality . or this : if i cannot pass from saint maries to the schools , by going northward ; 't is indifferent for me to take the contrary way , and to pass thither by going southward . sect. . in fine [ i have above noted the object of the history of the creation in genesis , to be rather the mundus plebeiorum than philosophorum , as plainly limiting the sensible world , by the distance of the upper waters or clouds . ] since he hath forgot what he noted above , i must here minde him , that sect. . he said expresly , that the object of the story of the creation , was not the mundus philosophorum , but the mundus plebeiorum . which i take it , is not the same with his present phrase , [ rather the mundus plebeiorum than philosophorum . ] but , bating him this his staggering from the positive to the comparative ; since he will needs be repeating this fancy , i must also add , that there is not any sorry man , even ex plebe , but will loudly and justly laugh at him for it : for ask but the plainest peasant who hath eyes in his head , and manifestly sees that the clouds interpose between the sun and us ; whether he beleeves not that the sun is above the clouds ? if he beleeves this , ( and 't is impossible he should beleeve otherwise , ) how can he once dream , that the clouds are the outside , or limit of the sensible world ? nay farther yet : what will those peasants say to this position of the doctors , who live upon such high mountains as that they see the clouds below them ? can they be perswaded that the sensible world is limited by the clouds ? his second chapter , is an account concerning his bringing pre-existence into play in this age. as also , a vindication of a certain passage ( for he would have the reader think there was but one , though indeed there were divers ) in his cabbala from the suspicion of anthropomorphitisme ; as he calls it . now though objections were ready framed concerning these points also ; yet they not hapning to be any of those ten which were delivered to him out of my list : i shall at present forbear to examine this part of his defence , and the weakness of it ; and choose rather to hasten to those ten which are the chief subject of his apologie , and with which he begins his third chapter . upon chap. iii. touching the first objection . these objections ( says he ) were sent me from an able hand , digested into that number , order and words , which i shall set them down in . they are in number ten , and all taken out of my mystery of godliness . ] to profess that 't was an able hand that sent them : is no more than he had signified in his preface ; but he must needs be at it again : partly for the magnifying of his own victory aforehand ; and partly , under pretence of commending his antagonist , to expose him ( as he hopes ) to the greater scorn . for , if all be true which he alledges in his following apologie , the objector can never escape being accounted the most pitifull fellow that ever perused a book . 't is fit therefore , that this be referred to the readers judgment between us . his solemn saying , they are in number ten ; is to those who know the story , sufficiently ridiculous ; for these ten were not sent him as the whole number , but onely as a part or specimen of the objections . many tens were then in readiness , collected out of his mystery of godliness : but 't was thought fit by a few , and those hapned to be ten , to try what he meant to do ; it being friendly signified to him by that person who delivered them , that many other particulars were prepared to be objected . and indeed had i foreseen that dr. more would presently hasten to print those ten , i should have drawn them up in form more suitable for the publick view , and have pressed them something closer than i have done . yet let him enjoy that advantage ; as they are , it will appear that i had just ground for the objections ; and he none at all for his confidently pretended justification . thus much is evident already , that the doctor would have the world imagine , that these ten were all that could be picked out of his whole book . he will finde it much otherwise when occasion serves . the first objection he sets down thus : [ l. . c. . sect. . he says , it cannot be conceived , but that christs body assimilated it self to the regions through which it passed in his ascension , and became at last perfectly celestial and aetherial , organized light , not flesh and bones . c. . sect. . ] in answer to this , he says , sect. . [ if the objector understand terrestrial flesh and bones ; is it a fault to deny it ? ] the question here ought to have been , what dr. more , not what the objector means by flesh and bones ? the objector knows there are bodies terrestrial , and bodies celestial : but he denys that christs body , though now celestial , consists not of true flesh and bones . he denies that it is now turned to organized light. but the doctor will needs be proving what was not denyed , namely , that glorified bodies cannot be terrestrial flesh and bones . and thus he argues , in relation to his philosophers , for whom he mightily pretends to fish . [ how harsh will it seem to them that are for the prolomaick hypothesis , that a body of terrestrial flesh and bones should bore its way through the sphears more hard than crystal , for many myriads of miles together , till at last it may ascend above all heavens , and sit at the right hand of god ? and for them that are copernicans or cartesians , and hold the heavens all of them of a fluid subtile substance , how incongruous must it needs seem to them also , that an heavy terrestrial body of flesh and bones should inhabit and live in so subtile and piercing an element , whenas the air upon the top of some mountains is too thin for our lungs , and that the purer heavens are so subtile , that they would nimbly take apieces and consume to atoms any such terrestrial consistency of flesh and blood as is here spoke of ? to say nothing of the incongruity of so earthy and heavy a body , having no proportionable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk upon . ] is not this very goodly argumentation , especially in a professor of theologie ? could dr. more forget , that both the resurrection , and ascension and residence of bodies in heaven , are not atchieved by any natural ways or means , but solely by the supernatural power of god ? let the heavens then be solid or fluid , this can be no barr or hinderance to what god is pleased to effect . nor can his philosopher , whether ptolomaick or copernican , count it harsh , unless he thinks it rational to question gods omnipotencie . which if he doth , the doctor may fish long enough before he will catch him into the belief of any of these points . but by the way : is the doctor sure that ptolomy did ever assert the sphears to be more hard than chrystal ? or must copernicus or cartesius be counted the fathers of the opinion concerning the fluidity of the heavens ; which was maintained not onely before cartesius , but before copernicus was born ? again , how came the doctor so well acquainted with the fierceness of the subtile heavens , as to affirm that it will so nimbly take apieces and consume to atoms a terrestrial body ; since st. paul knew not whether 't were in the body or out of the body , that he was rap'd into the third heavens ? which by the doctors philosophy he might have known : for had he been rap'd in the body , his body must have been turned to atoms . lastly , if christ living here in his terrestrial body , found the water a proportional 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why might he not by the same divine power finde the liquid heavens a proportional 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also ? this third section he concludes thus : [ i thought fit , according to my first rule , not needlesly to deny any thing rationally solid in my antagonist , but to grant that the body of christ in heaven is not terrestrial flesh and bones , but of a more refined nature . for the apostle saith expresly , cor. . that flesh and blood cannot inherit the kingdom of god. ] and what 's all this to the objection ? doth that charge him with saying , that christs body now in heaven is terrestrial flesh and bones ? no , but that he says , 't is not flesh and bones , but organized light. he might have dealt with his antagonist according to the rule he talks of , though he had not denyed christs body to be still flesh and bones , or affirmed it to be organized light. but the truth is , those words of his are slye , ( the body of christ in heaven is not terrestrial flesh and bones , but of a more refined nature . ) why saith he not ( but celestial flesh and bones ? ) even because he would not retract his errour charged in the objection : so that i cannot believe he means any thing else by ( a more refined nature ) than organized light. hereupon he concludes with that of the apostle : flesh and blood cannot inherit the kingdom of god. but had he added the next words , which are part of the apostles sentence , ( neither doth corruption inherit incorruption ) he had betrayed how little st paul favours his design . for by gods power the terrestrial body shall of corruptible be made incorruptible , and then it may inherit the kingdom of god. for corruptible flesh and blood cannot inherit , ( and such is our flesh and blood before the resurrection ) there being no proportion between corruption and incorruption : but ( as he adds v. . ) this corruptible must put on incorruption , and this mortal must put on immortality . whence 't is evident , by the apostles doctrine , that the same flesh and blood which before was corruptible , and at the resurrection , or final change , is made incorruptible , shall reside in heaven . for he says not , this corruptible shall vanish , or perish ; but , it shall put on incorruption : remain therefore still it must . so that the doctor needed not to have amused his reader with a tedious discourse ( as he doth in the following part of this chapter ) to prove , that glorified bodies are angelical , spiritual , and celestial ; for still they may nevertheless be the same flesh and bones they were here in this life , though never so much refined , immortalized , and beautified by the power of god. sect. . [ christ argues thus , luk. . . they cannot dye , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they are equal to the angels , which would be scarce an illustration , much less a proof and convincing illation , unless it be understood in the sense i above intimated . for it would be but a languid kinde of reasoning , and of small satisfaction , to conclude the sons of the resurrection immortal , because they are immortal , as the angels are immortal ; that looks like the proving idem per idem . and yet this would be all , if they were equal to the angels onely in that thing . ] be it granted , that christ compares not the sons of the resurrection to angels , onely in respect of immortality ; for the comparison stands also in perpetual celibate ; which alone is mentioned s. matt. . . yet still , by this acute doctors leave , 't is no languid reasoning , nor looks it like the proving idem per idem , to argue that the sons of the resurrection cannot die , that is , are immortal , by asserting them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for seeing angels are immortal : these also must needs be immortal , who in reference to their duration ( for the text in s. luke , which the doctor hath chosen , instances in this , as well as in celibate ) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . christ argues not that they are therefore immortal , because they are immortal as angels are immortal ( this is the doctors saucy and blasphemous detortion of our lords argument , ) but , that they are immortal because they are exalted to that condition of life which angels enjoy ; and which doubtless is immortal . to say , that such a thing cannot sink , for 't is just like a cork ; such a thing cannot rot , for 't is equal to an adamant : would be no languid reasoning , nor proving idem per idem . that which the doctor drives at in this th section is to prove that humane bodies after the resurrection shall become equal to the bodies of angels : and he saies expresly [ nor can the condition of their bodies be left out , as touching the nature and glory of them , but a son of the resurrection and an angel must be in every such regard all one . ] now if it be granted him that mens bodies shall become of the same nature with those of angels , he presumes that they cannot be flesh and bones . but first i must ask him who talks so confidently of angels bodies , where he findes in scripture that they have any proper and natural bodies of their own : that they assume bodies in which they appear to men , and that their actions or offices are represented to us by corporal descriptions ; is in condescent to our weakness , whose apprehensions depend so much upon sense . but if this would prove angels to be naturally clothed with bodies ; the like may be concluded of god himself , to whom scripture ( in compliance with our infirmity ) attributes corporeal parts . again , if the doctor will fix upon the bodies of angels , mentioned in scripture , upon the account i have intimated : he may do well to remember that in those descriptions angels are generally represented with wings ; and some of them with . some with . wings apiece ; that ezechiel , ch . . affirms , that the living creatures which he saw by the river of chebar , were cherubims ; which cherubims had the soles of their feet like those of calves , their hands under their wings like those of a man ; and for their faces , each of them had . one of a man , one of a lyon , one of an ox , one of an eagle . now to which of the angels will the doctor have the sons of the resurrection be like ? to those who wear one pair of wings ; or , to those who wear two ; or , to those who have quadruple faces ? but if he fancies for the angels any other shapes , or vehicles , then what he findes mentioned in scripture : why must we believe that he does not dote ? or what reason have we to build any thing upon his imagination of matters so far above his reach ? but all this while he forces the text in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is plainly restrained in the evangelists , to celibate and immortality . nor does the word it self require the sense he pins upon it ; for men in heaven may be equal to the angels , though not in all respects : and we know that christ is equal to the father touching his godhead ; yet inferiour to the father touching his manhood : that when the labourers s. matt. . . tell their master ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast made them equal to us ) they meant no more then equal in wages . besides ; if ( as the doctor affirms ) the nature of humane bodies in heaven must be all one with that of angels ; it will be hard for him to shew that he leaves any distinction between angels and men hereafter . nay it will follow , that , though christ at his incarnation took not on him the nature of angels , but the seed of abraham ; yet that distinction is now out of date , and instead of the seed of abraham he is joyn'd to the race of angels , wearing no longer the body derived from abraham , but one of the same nature with those of the angels : which seems to me a new transubstantiation , and ( for ought i have yet heard ) first minted by dr. henry more . and yet ( after much needless talk about the lucidity and angelicalness of christs glorified body ) in the th section , he seems in good part to have forgot what he wrote in the th for he saies [ calvin seems to be afraid of the opinion of the body being spiritual , as imploying a substantial change , or , as the schools speak , a specifical one : which would most certainly clash with our saviours having the same numerical body he suffer'd in . but according to the truth of philosophy , there is no specifical change in the most contrary modifications of matter imaginable , but onely accidental . and what then means all this long stir , about terrestrial flesh and bones ? if the change be not specifical ; then the nature of humane bodies is not changed to the nature of angelick bodies : and if the change be onely accidental , then the glorified bodies of men in heaven , are , and must be the very same flesh and bones they were on earth , onely enriched with nobler accidents : then is christs body the same flesh and bones which it was in this life . indeed the doctor himself , sect. . grants ( upon what ground , let himself look ) that the body which is now truely earthy may , if god will , become in a moment as perfectly and physically heavenly , and remain still the same numerical body . if it so remain , it must remain flesh and bones , and the same flesh and bones , it was before . one would now expect , that what he hath here granted , should perswade him to acknowledge his rashness in saying ( as was objected ) christs body in heaven to be organized light not flesh and bones . yet sect. . where he comes to solve ( as he saies ) the objection , his words are [ what harshness is there to call that body light , that is to say , a luminous or lucid body ; which for its brightness exceeds the sun it self , according to testimony of holy writ ? or what incongruity to say it is organized , it being so according to the common consent of the whole church , and the meaning of the scripture ? ] you see the doctor will needs maintain , that 't was not harsh to call christs body light ; that is to say , a lucid or luminous body . so that in his dictionary , light , and lucid or luminous body , are one and the same thing ; and they must signifie accordingly in an high point of religion , rather then he should seem to have spoken so much as harshly . christs body is granted to be lucid and splendid : but it is not therefore light , or splendor . dr. more is philosophical : but no man ( especially if he reads this passage ) will yield that he is philosophy it self . yet admit it were not harsh meerly to call christs body , light : that 's not the case here : for the doctor not onely calls it organized light ; but affirms also that it is not flesh and bones . which in effect , is to affirm , that instead of flesh and bones , it is now nothing else but organized light. and whether this sounds not harsh , let christian ears judge . to say , that christs body is organized , is indeed , as the doctor pleads , no incongruity at all . but with fine legerdemain , he would make his reader think that this was part of the question . wherefore he very gravely vouches it by the common consent of the whole church , and by the meaning of scriptures . whereas the question is , whether if christs body be light , it can be organized ? for light is a similary thing ; but an organized body must consist of parts dissimilary : nor can the doctor with all his cunning , make out ( though he attempts it afterward in this chapter ) how christs body can consist of flesh and bones , with other corporeal ingredients , and be furnished with humane organs ; if his whole bodies mass be light. luminous and splendid it is : but that this brightness swallows up the proper distinctions of his parts and members which he had here on earth ; and organizes him anew in heaven ; this i deny . moses his bush , when all of a flame , continued the same bush with all its several branches and twigs . when moses his own face shined , it was not become light , but onely lucid ; still the distinct parts of it remained as really and truly the same as before . in christs transfiguration on the mount , his face did shine as the sun , and his rayment was white as the light ; s. matt. . but still it was his face , both of the same substance , and organized in the same manner as before ; though it so shined as not before . for if it were turned to organized light , was not his rayment turned to light also ? and will the doctor venture to say that this rayment was not at that time , of the very same substance and matter , and of the very same distinct parts it was of before ? but in short , the description of christs glorified body taken out of apoc. . . ( which the doctor cites as for his own purpose sect. . ) mentioneth his head and hair to be white as wooll or snow ; his eyes as a flame of fire ; his feet as burning brass ; his countenance as the sun shining in his strength . what mean these several comparisons of divers parts of his body to such several things , if all his body had been nothing but light ? wooll , snow , yea and burning brass , are far short of the sun shining in his strength : but , supposing all his body to be light , his head , hair and feet must have shined like the meridian sun , no less then his countenance . however , the doctor cannot deny but here remained christs head , face , feet , and consequently his other parts , wherefore all these , in him who was then also truly man , must needs be of humane substance flesh and bones . sect. . upon a fancy of his own he thus proceeds : [ it never came into my minde to imagine that his body melted into mere air ; but that it being terrestrially modified and organized , kept the exact shape still and feature , but that all cloggings of the terrestrial modification were quelled and abolished . ] the objection was , that he made christs body , organized light , as that is opposed to flesh and bones and being now well warm in his apologie touching this point , he professes that he did not make it mere air. is not this mightily pertinent ! yet indeed i must confess that he who puts organized light , for a luminous organized substance ; may as well be allowed to put mere air , for pure light. but sect. . touching his having denyed christs body to be flesh and bones , he thus apologizes ( where i oppose a body of flesh and bones , to that lucid body of our saviour , i understand natural flesh and bones , not glorified : and therefore i doe not deny that there is glorified flesh and bones in this illustrious body of christ ) thus ( he saies ) he understands now : but did he so when he wrote his mystery ? if he did : ought he not to have expressed that this was his sense ? especially seeing his words on which the objection is founded , carry a sense quite contrary ? might he not here with more credit , have acknowledged rashness , or indiscretion , in that expression touching organized light , not flesh and bones ? but notwithstanding this interpretation of himself , the truth is , he is far enough from a just defence of what he wrote in his mystery : for though he would now seem to grant christs body to be glorified flesh and bones ; yet this proves not that body to be organized light : and if he will needs stick still ( as he does ) to that phrase of organized light ; he destroys what he grants : for that which is light , cannot be flesh and bones . besides , how little the doctor gets by his distinction of natural flesh and bones , and glorified flesh and bones , in this case ; does readily appear : seeing not flesh and bones , and glorified flesh and bones , are still a contradiction after all is said . indeed , in his very next words he plainly discredits ( so fickle is his judgement ) what just before he pretended to profess ; for he adds [ i demand by what creed that hath the assent of the universal church , we are required to believe that the glorified body of christ consists of flesh blood and bones , it seeming at the first sight so contradictious to the express words of the apostle , as well as unsutable to the nature of the heavens , which philosophers now a days conclude to be universaly fluid : and if they were not , the incongruity would seem to them still more harsh , as i noted at first ? here the objector is silent . ] that the creeds are the comprehensions of the points of faith to be believed , and not the laws or canons which require us to believe ; is known even to the mundus plebeiorum : though the doctor here supposes otherwise : but i urge not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what thinks he of the apostles creed ? hath not that the assent of the catholick church ? there 't is said , that he whas born of the virgin mary , ( and born , surely with flesh , blood and bones ) that he was crucified dead and buried , and rose again : nor will the doctor deny but he rose with the same flesh , blood and bones : but he that rose , ascended into heaven : he that ascended into heaven , sitteth on the right hand of god : there therefore ( according to the creed ) he sitteth with flesh blood and bones ; else he that sitteth there , is not the same who was born , crucified , buried , rose again , and ascended . it follows then , in the plain and natural sense of the creed , that the glorified body of christ consists of flesh blood and bones . and let the doctor when he hath better consider'd it , tell me whether he will grant , or can deny this . i need not add , that both the nicene and athanasian creeds exactly follow that of the apostles in these particulars . nor did i make account it was any ways requisite for me to signifie thus much in the objection ; or that the doctor would ever have propounded any such demand concerning the creeds : which makes me something wonder at his triumphant conclusion ( here the objector is silent . ) that christs glorified body consists of flesh , blood and bones , seems ( saies the doctor ) at first fight contradictious to the express words of the apostle . he must here mean the words he cited sect . . namely ( flesh and blood cannot inherit the kingdom of god ) cor. . c. but if he takes in the following words ( neither doth corruption inherit incorruption ) and those ver . . ( this corruptible must put on incorruption , and this mortal must put on immortality ) it will be so far from seeming contradictious to the apostles doctrine , that it will appear to be by that very doctrine clearly confirmed . as for his other pretence , that it seems unsutable to the nature of the heavens : i have noted the vanity of it already , in the former part of this chapter . immediately after his crowing over the objectors silence , he thus proceeds : [ nor can i well divine where the stress of this opposition will be fixed , unless upon the th article of our english church , which yet he ( viz. the objector ) hath prudently declined , as of doubtfull interpretation . ] the doctor is mistaken : i declined not the article at all ( much less as judging it to be of doubtfull interpretation ) no more then i declined the creeds , though i urged them not in the objection . but that dr. more can make any thing ( though never so clear ) to be of doubtfull interpretation , if he may but be the authorized interpreter , will appear by the colours he puts upon this article : which runs thus : christ did truly rise again from death , and took again his body , with flesh and bones , and all things appertaining to the perfection of mans nature wherewith he ascended into heaven , and there sitteth untill he return to judge all men at the last day . and the doctors descant upon it , is this , sect . . [ that this article may make any thing for the inferring or affirming that the glorified body of christ hath flesh blood and bones , it must imply that christ from his first ascension into heaven , to the last day , doth sit there with a body of flesh and bones . but this is but one sense of the article : for it may onely signifie that , &c. ] i cannot but note here by the way , the wildness and repugnancy of this doctors discourse . he grants the premised sense to be one sense of the article ; and yet immediately adds , that the article may onely signifie what he is now about to tell us . if it may onely signifie this ; how is the premised interpretation one sense of it ? but he proceeds ; [ for it may onely signifie , that christ did indeed , as is most certain , take again his body with flesh and bones , as appears in that experiment of thomas , and that he did ascend therewith into heaven : but the article doth not say that he doth sit therewith , that is , with a body of flesh and bones , untill he return to judge all men at the last day . and if it do not say this , it does not gainsay but that the body of christ which shone so radiantly about s. paul when he went to damascus , had neither flesh nor bones properly so called . wherefore the sense of the article not determined by any authority , leaves us free in this point : nor do i think that the penmen thereof , observing how cautious and considerate they are in that restriction of ( all things that appertain to the perfection of mans nature ) did ever intend that the belief of flesh and bones in the now glorified body of christ , should be an essential part of this article . nor does mr. rogers number it in the propositions which he lays out as comprised in the same . ] these last words concerning mr. rogers , are so extravagant and impertinent , as nothing can be more , for who ever believed mr. rogers his analyse of the church articles , to be authorized or owned by the church ? besides , will dr. more himself own and profess all that mr. rogers delivers in his exposition of the articles ? but the spite is , in this very particular mr. rogers makes against him : for the d proposition he draws from the th article , is this ( christ is ascended into heaven ) which having named , his very next words are ( in saying how christ with his body is ascended into heaven , and there sitteth and abideth , we do agree with the prophets , evangelists , &c. ) the evident meaning whereof is , that christ with the same body with which he ascended into heaven , doth sit and abide there . and this mr. rogers presumed to be the sense of the article , though he formed it not into a proposition by it self . but for the doctors comment upon the article ; what indifferent man will not straight conclude it to be most unreasonably forced ? for , what body of christ now sits in heaven , but that which ascended into heaven ? and the body that ascended thither , the doctor himself grants to be flesh and bones , by the experiment of thomas . if he fancies that this body was changed into organized light , after its ascension , ( as here he must do to make good this interpretation ) he then clashes with his own professed . tenet , that christs body assimilated it self to the regions it passed in his ascension . that which was changed after his ascension , was not changed in his ascension . but though contradictions are no news in the doctors theology , he might have dealt more mannerly with the church article , then i shall now shew he hath . he pleads that the article doth not say that christ sitteth in heaven with a body of flesh and bones till he return to judgement . this first is a slander : for the article having said , that christ rising truly from the dead , took again his flesh and bones , ( yea and all things else , whether blood or spirits , or any other parts , appertaining to the perfection of mans nature ) it adds , wherewith he ascended into heaven , and there sitteth untill he return to judge all men at the last day . this one would think were plain enough . but see how the doctor infers [ and if it do not say this , it does not gainsay but that the body of christ that shone so radiantly about s. paul when he went to damascus , had neither flesh nor bones properly so called . ) the best of it is , the article , god be thanked , does say what the doctor says it does not say . but admit it had not in express terms said it : yet still in sense , and by necessary consequence , it might have gainsaid that christs body which shone about s. paul , had neither flesh nor bones properly so called . besides , if glorified flesh and bones , be not properly flesh and bones ; what are they then ? are they properly any thing else ; and yet still flesh and bones , but if they be properly flesh and bones , why may they not properly be so called ? would the dr speak out , there is small question to be made , but he would still affirm that body of christ , not to be a body of flesh and bones consisting ; seeing he ventures to conclude that the article leavs us free in this point : and that the penmen of it , never intended the belief of flesh and bones in christs glorified body , to be an essential part of this article : of which conclusions , the former appears already to be grosly calumnious ; and i shall by and by shew the latter to be little better . mean while , i little doubt but if this liberty of wresting and publickly perverting the church articles , be permitted to this doctor ; there are few heresies which his sceptical theology may not finde a way to patronize ; and that under colour still of fair and plausible consent to those very articles . the reason he intimates for his saying that the penmen of the article intended not the belief of flesh and bones in christs glorified body as an essential part of it , is that cautious and considerate restriction of ( all things that appertain to the perfection of mans nature ) but if this were a just argument so to perswade him , there should be contained in that restriction something to fignifie that there was no such intent in those penmen but neither is there any such thing there contained ; nor indeed could there be : for first , in that general ( all things pertaining to the perfection of mans nature ) the particulars of flesh and bones , had they not been premised , would naturally have been included : and therefore 't were very strange to imagine them shut out by those words : but secondly , the penmen had in the former part of the article most expressly by name professed that christ at his resurrection reassumed his body with flesh and bones ; wherewith , they after say , he ascended and sits in heaven . wherefore it is impossible that the restriction should prove that they intended not the belief of flesh and bones in christs glorified body should be included in the essence of the article . it is plain , their intent was , to deliver here the doctrine of christs resurrection , ascension , and session in heaven : and as plain that they meant to determine with what body christ rose , ascended and sits in heaven : and this body they tell us , was his body of flesh and bones . unless therefore we believe christs glorified body now in heaven to be flesh and bones ; we believe not that with his body of flesh and bones he rose , ascended , and sate down in heaven : if we believe not this , certainly we believe not something that is essential in the article . and now , whether the penmen intended this point , of christs glorified bodies being flesh and bones , as essential to this article , or no ; let the reader judge . but all this while the doctor abuses us , or rather the article , by calling that clause ( all things appertaining to the perfection of mans nature ) a restriction for the article , having named , body with flesh and bones , it immediately subjoyns ( and all things appertaining , &c. ) which surely in common sense is rather an ampliation then a restriction . having thus mocked the church article ; he would in the next , the th section , seem pretty good friends with it ; for he saith , [ but suppose the intent of the article was to take in this also , that the glorified body of christ had not onely in its ascension , but still hath , and ever will have , till he return to judgement , a body of flesh and bones ; provided they be celestial and spiritual flesh and bones , ( as it is without controversie a spiritual and celestial body , ) that would break no squares with my apprehensions and concessions . for i do in the very text of my treatise acknowledge this glorified body of christ to be organized light. ] but this is in truth onely a new mockery of the article , to say , that because he acknowledges ( a well-favoured word , that : as if the thing had been propounded to him , or any body else had held that opinion ; when indeed 't is a whimsey of his own . ) christs body to be organized light , therefore it sollows , that this body hath bones and flesh . if it be light , let the doctors fancy organize it as he pleaseth , he can never prove it to be flesh and bones . and yet immediately after his saying , that he acknowledges it to be organized light ; he adds , as an exposition of organized light , [ that is to say , though at distance christ be surrounded with gleams and rays of inaccessible light and glory , which invelops his body , as an atmosphear of perspired vapours are rightly conceived to surround the body of every man , especially being a little more then ordinary warmed ; yet if any mortal could get within this so refulgent photosphear ( as i may so call it ) or orb of glory and brightness , and approach so near as to see the frame and feature of so divine a body , &c. ] what 's this but to overthrow , in effect , what he acknowledged before ; by making a body of organized light , to be a body incompassed at a distance with with an orb of light and glory . a stock or a stone may be surrounded at distance with an orb of light ; but that stock or stone is not therefore a body of organized light. wherefore this kinde of talk argues the doctor to be at a loss what to say pertinetly , and therefore he flutters about in repugnant expressions ; being onely resolved not to say what he ought , that is , never to acknowledge that he hath spoken amiss . in the sixteenth , which is his last section ; after a most needless pudder , to shew , that there is a spiritual or celestial flesh , as well as natural , ( which who denies ? ) he adds [ for my part i must confess , i do not know but the celestial and spiritual flesh ( according to a known aphorisme of the hermetick philosophy ) is more truely flesh , then that we wear in this life . ] let the doctor grant it to be but as truely flesh , and i am content , but then he must grant , that his calling it organized light , not flesh and bones , is inconsistent with this or any concession , which is an affirmation , that 't is truely fiesh ; much more , that 't is more truely flesh then that we wear in this life . for whatsoever is truely flesh , is truely flesh ; and therefore cannot be truely said to be light ; or to be not flesh . one thing more i must observe , namely , that the doctor upon every page of this long chapter , sets this in front as the title of it , ( his answer touching the lucidity of christs body after his ascension . ] but was that lucidity the point in question ? doth the objection charge him with delivering that as an errour ? no such matter in the least : the objector is as forward to profess christs body to be lucid , as the doctor . 't is pretty sport then , that he should so solemnly proclaim all the way , that he answers what was never objected . and now to conclude ; it appears touching this first of the ten objections , . that the doctor admits the words charged upon him , to be his own . . that in his asserting them , he runs deeper into the mire , and plunges into several absurdities and contradictions . . that he shamefully perverts the article of our church concerning the point in controversie . . that though he would seem to allow christs glorified body to have flesh and bones , ( which he expresly denyed in his mysterie ; as is noted in the objection , ) yet still he overthrows what he so allows , by adhering to his beloved fancy of organized light. nevertheless he stoutly rubs his fore-head , and doubts not to conclude , that his apprehensions concerning the nature of a glorified body , are in every regard unexceptionable ; and that he hath sufficiently cleared this first objection . wherefore he marcheth victoriously to the second . upon chap. iv. touching the second objection . here he prefaceth by an account of those four chapters in his mystery , where he treats of the resurrection . the drift and scope of which chapters , he saith , ( sect. . ) is onely this : namely [ to defend the article of the resurrection , in the substantial , usefull , and indispensable sense thereof . viz. that we shall at the last day be revived into visible and corporeal personality , wherein we shall feel our selves to be the self same men , and as really to have the self same bodies , and seem as much to others to have so , as ever we felt our selves to have the self same body , or appeared to others to have so in this life . which , without all controversie , is the most plain , palpable , and indispensable substance of this article , and the onely sense that is evidently comprised in any of the creeds of the church , or any articles of them . this therefore is the province that i undertake to make good against the assaults of the atheist ; this the solid and indispensable truth that i defend in these chapters against all his cavils and objections . not denying , in the mean time , that it is the same numerical body that riseth again in the resurrection , according to the nicest notions of the schools . ] suppose his drift and scope were , as he here now professes : yet if in his discourse he vent any thing contrary to the truth of the resurrection ; his pretended drift or scope will not excuse him : unless he thinks it enough to say , what soever i wrote , yet i meant well . nay though in some places he should deliver the true doctrine touching this point ; it were no proof that he hath not delivered the false : but onely an evidence of his being a contradictous writer . we shall , saith he , at the last day , be revived into visible and corporeal personality , and feel our selves to be the self same men , &c. this he saith here in his apologie ; but he said it not in his mysterie ; and therefore it answers not the objection . but this is not all , for , having affirmed this to be the onely sense which is evidently comprised in any of the creeds of the church , or any articles of them . he adds , that in the mean time he denies not that 't is the same numerical body that rises again , according to the nicest notions of the schools . he pleads that he denies not this ; and that 's all : but even in this his apologie he is carefull not to profess it ; though the objection pressed him to do it . nay he plainly distinguisheth the sense of the schools , from the sense evidently comprised in any of the creeds . thus therefore i argue ; the notions , yea , the nicest notions of the schools , in the article of the resurrection , cannot amount to more then this : that the very same numerical body that dyed , shall really , truely , and perfectly rise again . now if this notion or sense of the resurrection ( which he cunningly would appropriate to the schoolmen , and that as a superlative nicety ) be plainly and necessarily collected from the creeds ; then 't is evidently enough comprised in them . that it is so collected , i prove thus : the apostles creed ( and so the rest ) avows the resurrection of the body : but the body riseth not again , if it be not the very same numerical body that dyed ; take numerical in the strictest sense it is capable of , for the body that dies , is really , truely , and perfectly a numerical body : and how can the same body rise again , ( as here the doctors own words acknowledge it doth , ) unless it be really , truely , and perfectly the same numerical body which dyed ? so that what he craftily terms the sense of the schools , must unavoydably be the sense of the creed ; and therefore is unreasonably ( that i say no worse ) by the doctor distinguished from it . the truth is , the bare word , resurrection , in the creed , doth naturally and irrefragably import the perfect and absolute numerical identity of the body that riseth : which if the doctors theologie cannot digest , he had best mend the creed , and instead of those words , ( i believe the resurrection of the body , ) put in ( i believe the resurrection of some part of the body , or , in some respects , ) or what else he fancies . indeed in his th sect. of this chapter , he pretends to prove that resurrectio hath no such necessary importance : his words are , [ the atheist makes a fresh assault from the sense of the word resurrectio ; as if it implyed the rising again of the very same numerical body in the strictest scholastick sense . to which is answered , first , that resurgere in latin implies no such thing necessarily ; but that as a city or temple , suppose , being rased to the ground , and from the very foundation if you will , is truely said to be rebuilt , and so is deemed and called the same temple and city again , though not a stone were used of the former structure ; provided onely , that they be rebuilt upon the same ground according to exactest ichnography ; that being a stable character of their identity , that they are built upon the same lines they were before . so though the same numerical matter were not congested together , to make the same body at the resurrection , yet the stable personality being in the soul , this body that is united with her , and built as it were upon that stable unchanging ground , doth ipso facto become the same body as before ; as it was said to be the temple or city , that is rebuilt upon the same plot of ground again , and in the same lines as before . which is consonant to the generous assertion of that learned knight sr kenelm digby , who i well remember , somewhere in his writings speaks to this sense : that the soul being once devested of her present body , if she had afterwards a body made out of one of the remotest rocks of africk or america ; this body upon vital union with the soul , would be the same numerical body she had before . which is also agreeable to the sense of several considerable philosophers and schoolmen , avenroes , durandus , avicenna and others ; who contend , that individuation is from the form onely , and that the matter and suppositum is individuated from it . doth not this look like the discourse of one who clearly believes the sense of the catholick church concerning the resurrection ? i shall make bold a little to scan it . what he saith of the latin resurgere , i deny not ; eversaque troja resurges , is ovids words ; and res romanae resurgent , livies , but are such resurrections , proper or figurative ? if proper , they must needs import the restitution of the same numerical things ; and not of things like them , or things in their stead . i demand therefore : are the words in the creed , to be understood figuratively , or properly ? i hope not figuratively : this would let the latitudinarians loose to make rare sport with all the articles of our faith ; but if properly , then doth resurrectio necessarily signifie what i before affirmed . sutable whereunto is that of tertullian ( adv . mar. l. . ) resurrectionis vocabulum non aliam rem vindicat , quàm quae cecidit . wherefore to the doctors comparisons of a city or temple rebuilt upon the same lines , but of other materials ; i answer : such a city or temple is properly and more truly said not to be the same ( but another city or temple in their rooms ) then to be the same . and if another body be raised again ( for thus repugnantly must i speak to follow the doctor ) instead of that which dyed , it may more truly be said not to be , then to be the same body . suppose the second temple at ierusalem were erected upon the very same lines with the first ; can it properly and truly be said to be solomons temple , and not rather another in its stead ? suppose aelia to have been built upon the same ichnography where ierusalem formerly stood ; hadrian the emperour ( who named it aelia ) would hardly have been convinced by the doctors discourse to believe that this city was properly and truly ierusalem , and not aelia . . whereas he saith , the stable personality is in the soul : 't is most true that it could not be the same person after the resurrection , without the same soul , but the question is not concerning the sameness of the soul , but of the body ; and if the person who dyed , consisted of two essential parts , viz. soul and body ; it cannot be the same person after the resurrection , unless it consists of the same two essential parts . . to say that a new body ( not of the same materials with the old , but quite other , ) doth , by being at the resurrection united to the soul , become ipso facto the same body as before ; is in all common sense and reason an evident contradiction : for it makes it to be the same , and yet not the same . . whether sr kenelm digby ever wrote what the doctor affirms of him , i know not . he cites not the place , but leaves us to trust his memory : which i should the willinglyer do , did i not know how apt the doctor is to forget himself . . in making this fancy of his , consonant to the sense of great philosophers and schoolmen ; he abuseth both them and his reader . for the reason he alledgeth , is , because they contend , that individuation is from the form onely , and that the matter and suppositum is individuated by it : but this is far enough from proving what he pretends ; for , the soul being the principal part of the suppositum , it may justly be said to individuate it ; and if we should grant , that the soul is invested at the resurrection with a body new and of quite different materials from that which dyed , there were no doubt in that case , but the individuation were from the soul. but it follows not , that because it individuates that body into which it is then put , that therefore it makes it the same numerical body with that into which it is not then put . upon the doctors hypothesis of another ( which yet he thinks he hath here found a trick to make the same ) bodies being united to the soul at the resurrection , there is no doubt but there emerges an individuum , and that by vertue of the soul thus united ; but is it the very same individuum it was before ? that 's the point in question now . if it be the very same , it must consist of the same essentials , the same body and soul , it did before it dyed : but that it doth not ; for the soul is supposed to individuate another body , and not that which dyed . this fancy therefore is a meer sophism , and would with indignation have been exploded even the pythagorean school it self : for what had their metempsychosis signified , if upon the souls change of bodies , the same individuum had remained ? or how could pythagoras have said , — trojani tempore belli , panthoides euphorbus eram ? — but the doctor annexes a second interpretation of resurrection , and will have it signifie onely vivification , or re-vivification , and thereupon without any more ado pronounces , that the objection from the word resurrectio , is utterly defeated . no haste sir ; it is so far from being utterly defeated , that 't is plainly confirmed by this your interpretation . what i pray , is that which is revived at the resurrection ? is it the soul , or the body ? not the soul , i hope : and if the body be revived , it must be that body which dyed : unless you will have us believe , that another body is revived which never dyed ; and that whatsoever dyed of the body , never lives again . but you will scarce ever prevail with men in their right wits to profess , that the old body is revived , because a new body exactly like it is substituted in its room , and united to the soul of that old body which is the principle of individuation . sect. . he produceth certain passages out of his mysterie , to prove that he contradicts not nor decrys the more curious and nice opinion of the schools , in the numerical identity of the body . his first is , the description of the scholastick state of the resurrection , namely , [ that we shall have the same numerical bodies in which we lived here on earth , and that these very bodies , the molds being turned aside , shall start out of the grave . ] to which saith he , i presently subjoyn , this doctrine the atheist very dearly hugs as a pledge , in his bold conceit , of the falseness and vanity of all the other articles of religion . ] then he concludes [ wherein 't is manifest by my inserting in his bold conceit , that i am so far from denying the doctrine of the schools , that i check the atheist for doing so . ] yes , marvellously manifest ! surely those inserted words ( in his bold conceit ) may by very easie and natural construction , refer to them which follow ( of the falseness and vanity of all other articles of religion , ) for 't is a bold conceit in the atheist , to think all other parts of religion vain , though he should esteem this doctrine of the schools so to be . but how heartily the doctor checks his atheist here for his bold conceit against the schoolmen , may be guessed by those words of his in the eighth section of this chapter , [ i decline the averring it to be the same numerical body , in the ordinary sense of numerical according to the more rigid sort of school divines . ] to his next passage he proceeds thus , [ again sect. . where speaking of this more punctual position of the schools , i write thus : these and such like are the arguments of those that would overthrow religion upon this advantage , as they deem it : and something they drive at that seems to tend to a perswasion of some kind of incongruity and incredibility in the matter , but it will not all amount to an utter impossibility . ] here again i am so far from rejecting or condemning the opinion of the schools from being altogether untenable , that i intimate , that the advantage that the opposers have is not so great and down-bearing in it self , as in their esteem and conceit ; for i say , ( upon this advantage , as they deem it . ) besides that i suggest , that all the force of their argument against this position is but a tendency , and that a seeming one , toward a perswasion of but some kinde of incongruity and incredibility ; but i flatly deny , that it will at all amount to a real impossibility of the thing . and what is at all possible with god , is with him easie , for as much as he is infinitely omnipotent . ] the result of all this , doth onely afford us another argument against the doctor ; for if the opinion of the schools hath in it no real impossibility ; if the advantage the atheist takes from it be onely imaginary and built on his own conceit : if all the force of his arguments against it amount but to a tendency , ( and that a seeming , not real tendency , ) towards a perswasion of but some kinde of incongruity and incredibility : then 't is evident that the doctor hath no just ground to decline it , unless he can produce something against it out of scripture : for what could be pretended from reason , is presumed to be in the objections he makes the atheist propound ; and they , by his own confession , come in effect to just nothing . but had he been provided of any thing out of scripture for this purpose , i doubt not but we should have heard of it from him in tono tertio . but he proceeds , [ and again in the very last clause of this chapter , i express a special care of reserving the notion of the schools untouched and intire , in these words ( but what i answer , i would be understood to direct to the atheist and infidel , permitting them that already believe the substance , which i have righty stated above , to vary their fancies with what circumstances they please . truly i believe , that in some sense he hath special care to leave to the notion of the schools untouched . indeed he professeth ( as i have noted already ) to decline it . but whether this be out of tenderness , or out of dislike , 't is easie to discover . onely he would seem wonderous kinde , and generously gives us leave , provided we believe the substance , to vary our fancies as we please about the circumstances . and what if he had not vouchsafed thus to permit us ? did our liberty depend upon his permission ? when that appears , we will thank him for it . mean while , i must be bold to note here a piece of the doctors fraudulent art : the point in hand is , whether the same body riseth again ; i mean , numerically the same in the sense of the schools ; the very same it was before it dyed and was consumed in the earth , air , water or elsewhere . now the doctor makes this point no part of the substance of the article touching the resurrection , but onely a circumstance . so that a man may rightly believe whatsoever is substantially and indispensably the sense of that article , though his faith be not determined in this ( as the doctor would have it esteem'd ) circumstantial particular . for though in the account he gave us of the articles substance , sect. . he seems to say , that we shall at the resurrection have really the self-same bodies which we had in this life : yet in the fourth section touching the word resurrectio , he blurted out what he truly means by any such expressions ; namely [ that though the same numerical matter be not congested to make the same body at the resurrection ; the stable personality being in the soul , this body that is united with her , doth ipso facto become the same body as before . ] wherefore let a man but believe that at the last day the soul shall be united to a body of the same form and fashion with that which dyed ; and by dr more 's theologie , he believes all the substance of the article concerning the resurrection : for he believes that the same body riseth again , because this new body by being joyned to the soul , becomes ipso facto the very same body which was joyned to it in this life . and let such a man never scruple that this new body is not of the same numerical matter or substance with the old ; for that 's onely circumstance , and no substantial part of the article of the creed . let but the doctor have a patent thus to interpret the creed ; and i see not but he may soon interpret away the whole truth and substance of the christian faith. yet in his conclusion of this section he doubts not to say [ this is enough to clear me from all suspicion of heterodoxness in point of the resurrection : and it would be but superfluous farther to alledge how expressly i declare ( chap. . sect . . ) that i do not deny the possibility of the same numerical body , no not in the most strict though needless meaning of the schools . ] i believe the ingenuous reader will scarce be of his opinion , that what he hath hitherto said , is enough to clear him . but why do i call it an opinion ? when in the style of it , it is a definitive sentence passed by himself for his own justification ; and that ( which is the sport of it ) before he hath so much as set down the objection made against his heterodoxness in this point ; much less applied his answer to it , for this he does not till he comes to his th section of this chapter . but if the doctor be not heterodox in this point ; how shall we maintain the holy fathers of the church to be orthodox ? take a specimen of their judgements . s. iren. l. . c. . in quibus ( vidue filius & lazarus ) resurrexerint corporibus ? in iisdem scilicet in quibus & mortui fuerant : si enim non in iisdem ipsis , nec iidem ipsi qui mortui erant , resurrexerunt . and a little after : quod est humilitatis corpus quod transfiguravit dominus corfirmatum corpori gloriae suae ? manifestum est quoniam corpus quod cst caro , quod & humiliatur cadens in terrâ . tertul. lib. . adv . mar. si carnis resurrectionem negantes retundit apostolus , utique adversus illos tuetur , quod illi negabant , carnis scilicet resurrectionem : and again corpus est quod amittit animam , & amittendo fit mortuum : ita mortui vocabulum corpori competit : porro si resurrectio mortui est , mortuum autem non aliud est quàm corpus , corporis erit resurrectio . — surgere potest dici & quod omnino non cecidit , quod semper retro jacuit : resurgere autem non est nisi ejus quod cecidit . and lib. de resurrect . praecipit , cum potius timendum qui corpus & animam occidat in gehennam , id est , dominum solum ; non qui corpus occidant , animae autem nihil nocere possunt , id est humanas potestates . adeo hic & anima immortalis natur a recognoscitur , quae non possit occidi ab hominibus ; & carnis esse mortalitatem cujus sit occisio : atque ita resurrectionem quoque mortuorum carnis esse , quae in gehennam nisi resuscitata non poterit occidi . theodoret heret . fab . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again upon those words of the apostle ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s. epiphanius in ancorat ; sect . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and heres . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. chrys. de resur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. jerom in his epist. to pamach . quoniam spiritus carnem & ossa non habet , sicut me videtis habere : & propriè ad thomam : infer digitum tuum in manus meas , & manum tuam in latus meum , & noli esse incredulus , sed fidelis . sic & nos post resurrectionem , eadem habebimus membra quibus nunc utimur , easdem carnes , & sanguinem & ossa . i might be infinite in citations of this kinde out of the fathers : but these may suffice . and whether theirs , or dr mores judgement in this point , be more venerable , i leave to the christian reader to resolve . for what he saies it would be superfluous to alledge out of his th chapter sect . . i have again perused that section ; and all i finde looking this way , are these only words [ the very point and sting of this scoff against the conflagration , is also a presumptuous mistake , as well as that against the resurrection , though i deny the possibility of neither ] this is short of what he points us to . but his words immediately there preceding , in the close of the first section are these : [ we having plainly shewed , that the mystery ( of the resurrection ) implies nothing more then this , that the same individual persons shall be revivificated body and soul , and made happy with eternal life . but the same individual person , does not involve any necessity of the same numerical body ; as hath been shewn at large . ] by which it is not difficult to discover what his judgement is concerning the resurrection of the same numerical body ; that is , as i and any man understands , one and the same body . you see he here professeth that the same individual person involves no necessity of the same numerical body ; and in the forementioned passage he terms the meaning of the schools , a needless meaning ; if it be with him , as he affirms first and last , needless and of no necessity , then he affirms that it is not , nor ought to be held any point of faith , that one and the same body shall rise again . touching his saying that the resurrection implies that body and soul shall be made happy with eternal life : i must minde him that he makes very bold with christ , who teaches us that the resurrection is the way to misery , as well as to happiness , s. iohn . , . all that are in the graves shall hear his voice , and shall come forth , they that have done good , unto the resurrection of life , and they that have done evil , unto the resurrection of condemnation . after the doctor hath made this long prefacing flourish , he now at length is pleased to set down the second objection , which is this : he faith , [ that it cannot be proved out of scripture , that the same body shall rise again from the grave . this takes away the resurrection of the body : for this cannot be , except the same body rise again ] then he adds the quotation of the place from whence this objection is taken , is here omitted : but i question not but that it aims at that passage chap. . sect . . book . . which runs thus : i answer farther as concerning scripture it self , that i dare challenge him to produce any place of scripture , out of which he can make it appear , that the mystery of the resurrection , implies the resuscitation of the same numerical body . the most pregnant of all , is iob . which later interpreters are now so wise as not to understand at all of the resurrection . the cor. . that chapter is so far from asserting this curiosity , that it plainly saith , it is not the same body , but that as god gives to the blades of corn grain quite distinct from that which was sown , so at the resurrection he will give the soul a body quite different from that which was buried ; as different as a spiritual body is from a natural body or an heavenly from an earthly . ] first i desire the reader to take notice that this last clause ( as different as a spiritual body is from a natural body , or an heavenly from an earthly ) is not in his mystery , but here demurely thrust in by the doctor ; he knows why . touching the place in iob , and the wise interpreters who understand it not at all of the resurrection ; he confesses sect . . that in that speech he had an eye to hugo grotius his gloss upon the text . he is all the interpreters he is pleased to mention : yet that very hugo grotius is the man , whom in his interpretation of the th and th of the apocalpys , the dr ( in his late book of antichristianism ) ( extremely vilifies : for example , lib. . cap. sect . . he saith [ that grotius his expositions of these chapters , are harsh and unapplicable ; and that he hath left the plain road , and rushed through hedge and ditch , and pull'd up all fences , to gather a nosegay of flours that both smell ill , and immediately wither in his hand in the very gathering of them . ] yet though grotius be an interpreter that can leave the plain road ( as indeed he does upon this place of iob ) yea and behave himself in his comments like a man right down frantick : the doctor to serve his own turn , and bolster up his own innovating fancy , can put him in the balance against all ancient interpreters . now against grotius his authority in this point , i offer not onely the ancients ( for example s. ierom , who in his epistle to paulinus speaks thus of iob , resurrectionem corporum sic prephetat , ut nullus de eâ vel manifestius vel cautius scripserit . scio , inquit quod redemptor meus vivit & in novissimo die , &c. where he repeats this whole place . also in his epistle to pammachius having set down the text , he subjoyns : quid hâc prophetiâ manifestius ? nullus tam apertè post christum , quàm ille ante christum de resurrectione loquitur . also s. august . de civit. dei. l. . c. . ruffinus in symbolum ; with origen , philippus presbyter , s. gregory the great , & venerab . bede , upon the place : but after them . aquinas , lyra , hugo card. munsterus , castalio , clarius , codurcus , dionys. carthusianus , borrhaeus , oecolampadius , brentius , pellicanus , osiander ; and , that i tell them not by the clock , one for all the moderns , the most learned and judicious bp. of winchester bp. andrews . nay mercerus himself , though he open'd grotius the way to his opinion , yet honestly confesses in his comment upon iob , that nostri fere omnestam veteres quàm recentiores hunc versiculum cum duobus sequentibus ad resurrectionem referunt , quam hoc loco iob astruit . here 's almost all , both old and new , of the christian commentatours granted us . besides , the church of england , in her office of burial , useth those words of iob , as meant of the resurrection : though the doctor in his th section endeavours to evade her authority , by making those expressions bear onely a type and similitude of our rising again : not considering that they who thus divert this famous text from the antient interpretation to their own new fancies , not onely take from our church one of the most ancient and venerable proofs of the resurrection , but also of our redeemers incarnation , whom iob saith he shall see with his eyes , and not another . for matter of authority then we have abundantly enough against what the doctor produces . consider we therefore grotius his reasons for his interpretation , as the doctor cites him [ his gloss upon the text scio quod redemptermeus vivit , &c. is this : haec verba , & quae sequuntur , iudaei nunquam ad resurrectionem retulere , cùm tamen omnia rimentur quae aliquaam in speciem eò trahi possunt . ] this is first but a negative argument ; if it were true : that it is not true , may appear by mercerus ( whom in this question me thinks the doctor might trust ) who upon the place saith thus : ( quòd side resurrectione futurâ hic loqueretur iob , non erant haud dubiè id praetermissuri hebraei qui & ipsi● resurrectionem credunt . at ne unum quidem ex sex aut septem hebraeorum commentariis invenies qui eò referat ) this implies that though there be not one of six or seven comments of the jews which thus apply it ; yet some few there are who do and this is contrary to grotius his assertion , that iudaei nunquam ad resurrectionem retulere . but grotius goes on [ christiani non pauci eo sunt usi 〈◊〉 probandam resurrectionis fidem ; sed ut id facerent , coact●…sunt in versionibus suis multum ab hebraeo discedere ; ut notatum mercero , aliisque . hebraea sic sonant : scio ego redemptorem meum vivere , & illum postremò staturum in campe●… etiamsi non pellem tantùm meam , sed & hoc ( nempe arvina●… quae sub pelle est ) consumerent ( morbi scilicet ) in carne tamu●… meâ videbo deum , ( i. propitium experiar ) deus redempta dicitur quia pios ex multis malis liberat . and presently after postremum in campo stare , est victoris . sic deum dicit victo rem fore adversariorum suorum : neque verò ei esse impossibile corpus ejus putredine prope exesum restituere in priorem formam ; quod & fecit deus . ] one would have expected here from grotius a most punctual version of the hebrew ; but such it is not in the th ver●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being exactly rendred , sound in latin thus ( et postquam pellem meam contriverint hanc ) which ●… arias montanus his version : with which if we compare tha●… of grotius ( etiamsi non pellem tantùm meam , sed & hoc consumerent ) it is obvious to see that he himself doth multum 〈◊〉 hebraeo discedere . indeed let montanus his translation of the , , . verses ( which is the whole place in controversie be examined , and it will appear a close and exact translation : and yet by that version of his , the place may very aptly be understood of the resurrection : so little need they who thus understand it , be coacti ( as grotius would have us believe ) in versionibus suis multum ab hebraeo discedere . lastly , grotius his interposition of several words , which certainly are not in the hebrew , to make out his sense ; look back something unhandsomely upon his premised words , hebraea sic sonant . now for the cor. . the doctor affirms it to be far from asserting this curiosity . the point was , the rising of the same body : this he gravely calls a curiosity : and thereby again prompts us to conjecture what is his bosom sense of the article of the resurrection . nay he pronounces it to be so far from asserting it ; that it plainly saith it is not the same body . if s. paul saith so , and saith it plainly ; how dares the doctor say plainly ( as he often doth , though in a fraudulent sense ) ( that it is the same body ? but his saying so , is in other places : and he can take the liberty to say one thing in one place , and the contrary in another . in this place he makes the apostle say that god will give the soul a body quite different from that which was buried , as he gives the blades of corn , grains quite different from that which was sown . and hereby he makes s. paul compare not onely the body to the grain , but also the soul to the blade . yet bate him this ridiculous boldness with the apost'e : his whole comment upon the text , forceth the comparison beyond the due bounds : the words are these sect . . [ that which thou sowest , thou sowest not that body that shall be , but bare grain , &c. ] if this be strictly to be taken , it will necessarily follow , that the body of man sown in the earth , shall not be , that is , shall not rise again : but this cannot be the apostles meaning ; for this he saith sect . . [ it is sown a natural body , it is raised a spiritual body ] raised therefore again it is . his scope evidently is this : to make the corinths understand that by virtue of the resurrection our bodys shall of animal become spiritual ; of corruptible and mortal , incorruptible and immortal : for this cleerly appears by the sequel of his discourse . to facilitate this , he premises a simile , and tells them , that in sowing of grain , they sow not the body that shall be , but , for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bare grain of wheat or other corn , this seed comes not up again bare corn ( for there lies the stress of the simile ) but in another condition , clothed by god with all the furniture and ornament of the spica . yet the apostle adds that it hath still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; god gives it its own body ; wheat comes up wheat , and rie , rie . semblably when mans body is buried , 't is not the body that shall be ; for 't is sown an animal , corruptible , mortal body : but at the resurrection god makes it a spiritual , incorruptible , immortal body ; and gives to every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still , his own body ; his own , though refined and spiritualized . and thus far the simile fairly holds , and being but a simile , must not be pressed in all respects as if it were a mathematical parallel . for if the doctor will thus urge it , he must make it appear , how corn is sown in corruption , and comes up in incorruption : for so also is the resurrection of the dead , v. , which also , will force him to grant , that corn comes up incorruptible , supposing the simile were strictly to be pressed in every particular . all therefore that can be proved from hence , is , that mans body at the resurrection is not the same in condition and qualities that it was when it dyed , though it be numerically the same in kinde and substance . besides , the doctor makes bold to affirm , in the apostles name , that , of the body of man ( viz. it is not the same body : ( he should have said , it is not that body that shall be ) which the apostle speaks of the body of grain : and which he brings not as a perfect parallel , to demonstrate , but as a simile to illustrate ; according as i have noted above . now therefore i return to his challenge , which was this : [ i dare challenge him to produce any place of scripture , out of which he can make it appear , that the mysterie of the resurrection implies the resuscitation of the same numerical body . ] the challenge , as daring as it is , i lay hold of , though not made to me : and ( besides what i have said already in asserting the place in iob , ) could well and safely enough answer it in st ieroms words , in his comment upon ezekiel , chap. . where speaking of the resurrection of the body ( and he understood the same numerical body ) he saith : ( scimus testimonia in quibus nulla sit dubitatio , in scripturis sanctis reperiri . ut est illud jobi , suscitabis pellem meam quae ista sustinet . et in daniele , multi qui dermiunt in terrae pulvere resurgent , isti in vitam aeternam , & isti in opprobrium & confusionem aeternam . et in evangelio : nolite timere eos qui corpus interficiunt , animam autem non possunt occidere ; timete autem eum magis qui potest & animam & corpus perdere in gehennam . et apostolus paulus : qui suscitavit iesum christum à mortuis , vivificabit mortalia vestra corpora propter inhabitantem spiritum ejus in vobis . et multa alia . ) so far st ierom , and far enough to gravel our confident doctor . i might add that signal place ( which i have formerly mentioned ) st io. . , . ( all that are in the graves shall hear his voice , and shall come forth ; they that have done good , to the resurrection of life , and they that have done evil , to the resurrection of condemnation . ) is not this text plain ? or can the doctor tell us what can be plainer ? if all who are in their graves , shall come forth at the last day ; then doth the mysterie of the resurrection imply the resuscitation of the same numerical bodies : namely , of those very bodies which were interred in those graves : but i will rather insist upon cor. . that very chapter , which , if you will credit the doctor , plainly saith , it is not the same body : consider therefore the . v. ( this corruptible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must put on incorruption ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mortal must put on immortality . ) those words , this corruptible , and this mortal , ( for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places , makes them determinative and emphatical , ) must be meant of that individual numerical body which shall dye , or be changed . but this numerical body shall put on incorruption and immortality ; that is , shall be invested with those modifications , instead of corruption and mortality . therefore this numerical body , after the resurrection or change , must needs be the same numerical body that it was before . else this corruptible , and this mortal , cannot truly be said to put on incorruption and immortality , if the body it self in its individual substance be another as well as the array . sect. . he saith , [ wherefore to this objection , i now briefly and particularly answer ; first , that it is not of faith to believe ( a pretty phrase if you mark it : but i guess his meaning ) that every body that is said to rise at the last day , should rise out of the grave ; since all bodies had not burial . ] will the doctor yield , concerning such bodies as had burial ? if not , what is this answer but an impertinency ? indeed he was conscious , and therefore presently waves it himself ; and thus proceeds : [ secondly therefore i say , that i do not affirm , that it cannot be proved out of scripture , that the same body shall rise again , but the same numerical body : for i acknowledge that would take away the resurrection indeed , if the body that is said to rise , were not in a very due sense the same . and i think it is very duly the same , if it be acknowledged as much the same with the body that was buryed , as that body was with it self during this terrestrial life . which i do freely acknowledge it to be , though i decline the averring it to be the same numerical body , in the ordinary sense of numerical , according to the more rigid sort of school divines . ] this is his main answer . now it had been but fair , if mentioning the schoolmens notion of numerical body , and making it his fence so often as he doth , he would at length have told us , what that notion is , and how the rigider and the softer sort of school divines differ about it . but he was shie of exposing himself more openly to the lash . that notion , ( as i have noted already ) cannot amount to more then this : that one and the self same body that dyed , shall really and truly rise again ; and if it doth not so rise , i have proved that there cannot truly be a resurrection of the dead . it is therefore a vain doff to pretend , that he onely declines the rigid sense of the schools . yea , but he grants the body shall be as much the same , as it was with it self during this terrestrial life . and what would you more ? so much more , as would amount to plain and ingenuous dealing : for i question not but this is a trick , and a ready out-let when need shall require ; by the help of which he may comfort his proselytes , and tell them , they need not boggle or be troubled at this his seeming concession , which he meant but as a blinde , wherewith to fool such rigid men as the objector ; for they must remember , that the body in this life is often changed , and between daily spending and repairing , is no more the same in a few years , then that ship which was so often mended and patched , that none of her first materials were left . wherefore to grant , that the body at the resurrection is as much the same with that which dyed , as that was with it self in this life : is in effect , to grant no sameness at all . wherefore to drive him from this starting hole , first i demand of him , whether his own body be numerically one and the same to day , that it was yesterday ? i easily imagine he will not affirm that he hath every day a new body numerically distinct from the former . how many weeks then , or moneths , or years is it since he had not the very same body which he now wears ? i suppose his answer will be , that the change was made by such insensible degrees , that the precise time when it was finished cannot be named ; yet nevertheless , sure he is , that in the decurse of time , his body is so changed , that it remains not numerically the same it was before . here therefore it will be convenient , to consider the condition of a still-decaying still-renewing body , and what is the true numerical identity of it . some things naturally persist in their beings without capacity of decay , and therefore need not the help of any reparation : such we suppose angels , and the souls of men to be . other things are made by the creatour , in a condition subject to spending and wasting , so as it is requisite to their continuance , that they be supplyed and maintained by nutriment . whence , as the nature of angels and souls of men is permanent , so the nature of these things is fluent ; and it is truly said of man in respect of his body , that he never continues in one stay : for this mutability is sutable to his very nature . hereupon it follows , that the identity of the body may in this corruptible estate well consist with , nay , doth properly include in it this fluency ; no less then the identity of the soul includes in it constant permanency . nor can the body cast off this corruptibility or mutability , till by the resurrection it puts on incorruption as well as immortality , and becomes fixed in an undecaying consistence . for any one therefore to infer , that the body continueth not the very same all the life long , because all the life long it spends and is anew repaired ; is to infer , that it is not the very same body , because it perfists in a condition proper to its nature , whilst a natural and not yet a spiritual body . if then it be the same fluent creature all the life long ; it must be numerically the same : seeing the identity of any singular thing can be no other then numerical ; but it is all the life long the same fluent creature , and the individual body of one and the same man : whereby it is apparent , that during this terrestrail life ( as the doctor speaks ) it is the same , yea , and numerically the same with it self . but i argue further . in what age , condition or stature the body shall at the last day be raised , i pretend not to define . but certain it is , that it must be raised in some one age , condition and stature , as it shall seem good to god almighty . let the doctor now ingenuously tell us , whether he believes that the body so raised shall be at the resurrection , as much the same body that dyed , as that body was the same with it self in this life , whilst it was actually in that very age , condition and stature in which the raised body appears . for example , suppose the doctors body at the resurrection be just such ( bating imperfections of distempers , and the like ) as it was at his age of years ; shall that revived body be as much the same with that which the doctor wore at his age of years , as the body which at that time he wore was then the same with it self ? surely it was then numerically the same with it self , in the strictest school sense of numerical which is imaginable . wherefore the doctors specious acknowledging it to be as much the same body , as that body was the same with it self , during this terrestrial life ; is pitifully vain , if he denys the body to be truly and numerically the same body all this life long : and much more , if he denys the raised body to be most perfectly and numerically the same ( accidental imperfections , corruptibility , and mortality excepted , ) with that which the body was in this life at that age , and in that condition and stature in which that raised body shall happen to be restored . but all this while , what he hath alledged in this his second answer , is new ; nor doth he pretend those words to have been in his mysterie , as they ought to have been , if they must serve for his apologie . in the progress therefore of this th section he would have us think , that he had written in his mysterie sterie what is tantamount ; and this it is : [ that the same men that dye and are buryed , shall as truly appear in their own persons at the day of judgement , as if those bodies that were interred should be presently actuated by their souls again , and should start out of their graves . and to give an instance , they shall be as truly the same persons , as lazarus when he rose body and soul out of the grave after he had lien there four daies together . and i think lazarus was sufficiently the same both soul and body . ] yes he was so ; and numerically the same : which i pray good doctor take notice of ; and withall , of your own contradiction : you will not grant , that the bodies at the resurrection shall in the schools strict sense , be numerically the same with those in this life : yet you affirm , that the same persons shall as truly rise as lazarus , when he rose body and soul : and that was in as strict a sense numerically the same , as the schoolmen can possibly imagine . but now i consider it again , i doubt not but the doctor smiles at my charging him here with contradiction : though i think most readers would have done the same . the truth is , antiquum obtinet ; his concession which at first blush seems frank and ingenuous , is but a demure piece of fraud . first , he instances here , not in all that dyed , but in all that dye and are buryed . this was the very thing he cavilled at in his first answer : but here it is for his purpose to use it ; that his pretence of holding that men shall be as truly the same persons at the resurrection , as was lazarus when raised body and soul from the grave ; might be glibly swallowed , and thereupon he be thought to have granted sufficient concerning the resurrection of the same body . secondly , he saith ( those men shall as truly appear in their own persons at the day of judgement . ) he saith not in their own bodies . nay he intimates the contrary , by adding ( as if those bodies that were interred , should presently be actuated by their souls again , and should start out of their graves . ) as if they should , is in plain english , that they shall not ; for to say , those men shall as truly appear in their own persons , as if those bodies that were interred , should be reactuated with their souls , &c. doth not acknowledge ( but rather deny ) that those bodies which were interred , shall either presently , or ever at all , be actuated by their souls again in the resurrection . what is his meaning then , you will say , in affirming that they shall appear in their own persons ? i will tell you ; and i must thank himself , for giving me the scent by which i smell it out , in what he delivered before , in his th section . there he informs us , that [ though the same numerical matter were not congested together to make the same body at the resurrection ; the stable personality being in the soul , this body that is united with her , and built as it were upon that stable and unchanging ground , doth ipso facto become the same body as before . ] thus you see how in the doctors theologie , men may at the resurrection be the same persons , and as truly consisting of the same body and soul as was lazarus when raised from his grave ; and yet they may have other bodies united to their souls , then those which dyed and were buryed ; because those other bodies , by vertue of their union to the souls ( in which is the stable personality ) ipso facto become the same bodies as before . in his th sect. he finally pleads thus for what he wrote in his mystery , [ it was necessary for my designe , who to the philosopher avow my religion to be rational , not to make my self look like a fool to him to whom i pretend my self so rigid an adherer to reason , by swallowing down needlesly such things , as i can finde neither faith nor reason to require of me . ] i should be glad to hear ( for as yet i cannot ) of any one philosopher whom this doctor hath converted ; but that he hath perverted many christians , is too true , or he is grosly slandered . suppose that what he saith , were necessary for his designe in that book of his mysterie : yet i cannot see what necessity he had in this apologie ( which he makes not to unbelieving philosophers , but to catholick christians ) to contradict the belief of the catholick church ; and to profess ( touching the perfect numerical identity of the body at the resurrection ) that it is needless to swallow it ; and that neither faith nor reason require it of him . not faith : so he denies what i noted and proved above , that this point is necessarily included in the creed . not reason ; though it be a contradiction to say , that the same singular body ( for of such is the question ) riseth again , and yet not the body most truly and numerically the same that dyed . the truth is , there was all the reason in the world , that even in dealing with his philosopher , he should plainly have owned and asserted this point : for no philosopher who enjoys the use of his reason , can ever imagine the resurrection of the dead body to be possible ; unless the body raised , be supposed to be one and the very same with that which dyed . yet the doctor ( if you will believe him ) had he not done as he did , thinks he should have made himself look like a fool to his philosopher . what he hath now made himself look like , both to philosophers and christians who shall consider these passages , i forbear to say ; and shall rather advise him ( seeing he is so jealous in this point , of making himself seem a fool to philosophers ) to remember , that the foolishness of the christian faith , is wiser then the gravest philosophy ; and that it will be found at last , that all innovations in any belief of any article of our creed , is the short reasoning of unreasonable men . but his very last words are these : [ for my own part i doubt not , according to my private thoughts , but there will be a recollection of as much of all that corporeal substance we wore in this life , as will be requisite to make our bodies again the same . ] and what is this to the objection ? what are his private thoughts he tells us of now , to what he publickly delivered in his mysterie some years since ? is there any such thing there , as he seems to profess here ? if so , then these were not his private thoughts at the writing of his apologie , but published to the world with his mysterie : if not , his apologie here is insignificant , unless he maintains and makes good what he wrote there , ( which he neither hath , nor can , ) or else retract both that there , and a good confident word in his preface here , namely , that he doth demonstrate in his apologie , that he hath committed no errour in what he hath written before . indeed this his last concession bears a shew of much more then he hath hitherto granted ; and may perhaps by some be thought a sufficient profession . but if it be sincerely said , and be sound and catholick , why without more ado had we it not at first ? why spared he not those prolix needless discourses in this chapter , to assert the integrity of his belief in this point ? for my part , according to my private thoughts , i doubt all is not right . latet anguìs in herba : and i am the rather inclined to this jealousie , because upon narrower examination of the words , i finde them truly capable of such a sense , as shall not in the least signifie what in their outside they may seem to carry , namely , that of the corporeal substance we wore in this life , there shall be a recollection sufficient to make our bodies again the same they were before they dyed : but on the contrary , shall import , that not any parts at all of our former corporeal substance , shall need to be recollected at the resurrection . for the wary doctor hath in this specious concession contrived a trap-door by which he may at his pleasure give us the slip ; and satisfie his disciples , that he hath said nothing here , but what is consistent enough with the principle they wot of . that trap-door lies in those words , ( as will be requisite , ) for it is evident by what i have noted above , that the doctors opinion is , that no recollection of the corporeal substance ( or any parts of it ) which we wore about us in this life , is requisite to make our bodies again the same : seeing stable personality proceeds from the soul , and ( to use his own words , sect. . ) though the same numerical matter be not congested together to make the same body at the resurrection , yet the body that is united with her , doth ipso facto become the same body as before . whereas therefore he grants , that as much of the corporeal substance as will be requisite to make our bodies again the same , shall be recollected : he grants nothing at all to the purpose , since his declared judgement in this very chapter is , that no such recollected substance will be requisite . nevertheless , in the front of the next chapter he bravely pronounceth , [ we have , i hope , by this time produced more then enough , in satisfaction to the second objection . ] more then enough indeed ; but whether satisfactorily to the objection , the doctor must not be judge ; no more will i ; but leave it to the reader . upon chap. v. touching the third , fourth , and fifth objections . without any preface ( and we are much beholden to him for that kindness ( he sets down the third objection thus : object . . he makes episcopacy a faction , and so against gods word , praef. sect. . to this he answers , first [ it is a short objection , but a very smart one ( were it true ) and plainly contradictious to several passages in my preface . ] suppose that several passages in his preface did contradict this ; yet that argues not but what is here objected may be true : for contradictions are no news in this doctors writings : as hath , and shall farther appear . but he proceeds : [ for in the th sect. i write thus : that episcopacy simply in it self , is not antichristian . ] excellent ! the doctor hath notions of antichristianism by himself , as may appear by his mysterie of iniquity . and in what sense he will here have antichristianism understood , if he be put to a pinch , is uncertain . however , by the way , episcopacy is very much beholden to him for pronouncing it to be not antichristian ; nay , not simply and in it self antichristian . and because he hath pronounced a difficult point , and of great consequence , he goeth on to prove it . the summe of his proof is : [ because it was in use in the most pure times of the church , when she was most pure and exactly symmetral . ] by which argument he ought positively to have pronounced it to be simply and in its self christian. but this would have proved a trouble some block in the way of what follows in that preface , and is here repeated by him as a second step of his answer , viz. [ that upon an account of reason , and of the nature of the thing it self , episcopacy joyned with presbytery , is better then presbytery alone . ] why saith he not , that episcopacy alone , is better then presbytery alone ; and better then presbytery joyned with episcopacy : if he would not be by some understood to prefer presbytery ? besides , who ever heard of that hodgpodge which the doctor here commends : namely , the government episcopal , and the government presbyterian , ( which are repugnant the one to the other ) jumbled into one government ? yet this thesis concerning his chimaera , to wit , that ( episcopacy joyned with presbytery , is better then presbytery alone , ) he goes on to prove at large in his preface ; and right tediously repeats it here in his apologie . which done , he crows thus , [ if any one hath any thing to say more material for episcopacy , then this , let him speak . ] so that if you will believe doctor more , he presumes , that no mortal man can produce any thing more material for episcopacy , then to prove , first , that it is not simply and in it self antichristian . secondly , that if joyned with presbytery , it is better then presbytery alone . his third step is in these words , [ lastly , at the close of sect. . i do expresly declare , that there is not any effectualler means imaginable , to make the people believe in good earnest , that religion is worth the looking after , then to finde themselves looked after so carefully and affectionately in reference to religion , by persons of so honourable rank and quality . ] in that section of his preface , he speaks of the ample and honourable revenues of a bishop ; and then gives a large character of high personal sanctity in him : after which , he closeth with those words before cited . but the doctor may please to know , that this discourse comes not home to episcopacy , i mean , to the order and government it self . for episcopacy is episcopacy , though it be not adorned with ample honours and revenues ; yea , though those who are admitted into it , happen to be persons no waies admirable for vertue and holiness of life . if therefore he asserts and magnifies a bishop , onely as he is a person of honour and of vertue ; he will not be seen at all to acknowledge any single reverence due to his office , and him , as he is a bishop , which is very wisely done . besides , suppose presbytery erected and publickly professed , may not many of the elders be persons of honourable rank and quality , and of ample estates ? and would not the people be highly affected , to finde themselves taken care for in reference to religion , by the chief burgers , the justice , the lord of the manour , the knight , the good lord or earl ? wherefore the doctors arguing for episcopacy upon such accounts as those , will but make presbyterians smile . well , but for all this , he will needs conclude this first section of this chapter , with this affirmation , [ all which passages ( viz. the three i have noted ) are perfectly contradictious , to the charge this third objection lays against me . ] contradictious ! and perfectly contradictious ! is it not strange , a man who trades so much in contradictions , should mistake other commodities for that ware ; and no better understand what passages are perfectly contradictious ? the words in the objection are , ( he makes episcopacy a faction . ) of his three passages , the summe of the first is , ( episcopacy simply is it self is not antichristian . ) doth this contradict , and that perfectly the words of the objection ? if so , then by no means they can be both true . but i am of opinion , that the doctor will grant me , that episcopacy may be a faction , though it be not simply and in it self antichristian . what thinks he of calvinism , arminianism , presbytery ? are none of these factions ? if any one of them be ( and that all of them are so , i can force the doctor out of his own writings to confess . ) i demand , whether it be simply and in it self antichristian ? if he dares affirm this , how comes it to pass , that he discovered not the mystery of antichristianism ( against-which he thunders in his late book ) in that faction ? his second passage is ( that episcopacy joyned with presbytery , is better then presbytery alone . ) compare this with the objection , ( he makes episcopacy a faction : ) are these two perfectly contradictious ? though the joyning episcopacy with presbytery , should make it better then presbytery alone . still for all this , ( if nothing else hinders ) it may be a faction , namely , one faction made up of two . suppose presbytery joyned with independency ( which are as capable of being jumbled together , as episcopacy and presbytery , ) be better then independency alone ; that presbytery will still be but an augmented faction . his third passage is so far from being contradictious to the objection , that all the horses in the town cannot draw it near being so . for it respects not episcopacy it self , but such a particular bishop as the doctor characters ; and such an one as perhaps can no where be found . but after all this , i must minde him , that though these his passages had indeed been perfectly contradictious to the objection ; yet had they not been any answer to it , for the objection was not founded upon them , ( as he well knows ) but upon another passage , which shall presently come in play . and though i should grant him , that he speaks right in one part of his book ; yet that justifies not what he speaks wrong in another , but onely manifests his own contradictions . in his sect. he proceeds to the place out of which the objection was raised : which having propounded with more appertinences then needed , he makes this jolly challenge [ now let any one judge whether i call episcopacy a faction or no ] content doctor ; let any one judge , provided he hath but the use of common sense and reason . these are your words , in the preface to your mystery , upon which the objection was built : [ every faction will be content to be millenists ( a pretty piece of presumption by the way , that all the parties he afterward recites , will swallow his millenian opinion ) upon condition that christ may reign after their way or mode : that is , in calvinism , in arminianism , in papism , in anabaptism , in quakerism , in presbytery , in episcopacy , in independency , and the like ] is it not plain , that having named faction as the general , he descends to enumerate particulars ; and among them , counts episcopacy ? if this be not to call episcopacy a faction what is ? indeed he offers at an evasion ; which yet amounts onely to dignum patellâ operculum . first he saith [ he propounds not all those ways as false and illegitimate ] the more shame his : for if he counts them not all illegitimate , why did he muster them all under the title of faction ? for whatsoever is faction , is doubtless illegitimate . besides , the objection was , that he called episcopacy a faction : and whether he counts all those ways false and illegitimate , the objector regards not : it 's episcopacy onely on which he pitched . but that he did not propound all these ways , as such , he would thus prove [ since those that do so apparently contradict one another , as calvinism and arminianism , episcopacy , presbytery and independency ; some of them must be true . as either calvinism or arminianism , in such points as they contradict one another , must be true . and so of these ways of government , some of them must be right : for it is intolerable wrong to have the church destitute of all government ] if some of them must be right , i demand again , what made him presume to brand them all with the name of faction ? but his way of arguing here , is wretchedly fallacious : for it follows not , that some of these ways which apparently contradict one another , must therefore be true or right . do not independency and presbytery apparently contradict one another in the point of government . is therefore one of them true and right ? had he reckoned up all sorts of government , he might plausibly have urged , that some one of them must be right and true : but he knows his enumeration is not complete ; and therefore he closeth up his list with those words [ and the like . ] nor will his next clause ( as either calvinism or arminianism , in such points as they contradict one another , must be true ] serve his turn . for . though some points in one of those parties may be true ; yet others may be false : and so that party , in the complex , not be true . . the doctor , according to his wont , slips from the question : for the question is not of any particular points of doctrine in this or that sect ; but of the whole sect it self , and that chiefly in relation to discipline and government : and this he must needs grant me , or else recall his last clause ( for it is intolerable wrong to have the church destitute of all government . ) now he that enumerates sundry kinds of government , must not merely for so doing ( especially when into the bargain he terms them factions ) be thought to hold any one of them to be right ; because it 's possible that all that he reckons up , may be wrong . nor , in case any one of them so enumerated , happen to be indeed the right ; does it follow that he appears to believe it so to be ; unless , having made his enumeration , he accordingly declares his judgement about that particular : which how far dr more was from doing , let the place in question speak . it is true in the beginning of the next ( the d ) section , he saith ( he hath already affirmed episcopacy to be in the number of good things ) but where did he affirm this ? in his preface to his mystery ? why then does he not give us some inkling of the place ? i confess in his apology , in the foregoing section , something he saith whence it may be collected that he there supposes episcopacy to be a good thing : but he knows the objection was never made against his apology . to come therefore to his next pretence ; which follows in the d section and runs thus [ this is all that can be elicited out of this paragraph ( he means the th section of his preface , to which the objection relates ) touching episcopacy ; not that it is a faction , but that it may be factiously and partially managed ; that is , unmeasurably , and disproportionably prized , ( as this paragraph imports ) as if the whole millenian happiness consisted in episcopacy : that is to say , that people may so dote upon one good thing , that they may be dead to , and careless of the flourishing of all the rest , and set up their staff in that one . which though it were episcopacy it self , it would be a factious and partial affection , and would fall short of the end of the gospel , which does equally aim at the cherishing of all things that are essentially and indispensably christian , such as i have enumerated in this paragraph in my description of the happy ages to come . ] thy patience good reader , whilst i survey these extravagant impertinent lines . still the doctor is at his old trick , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and slinks from the point in hand . the question is not , whether out of that paragraph it may be elicited that episcopacy is a faction : but whether the doctor calls it so or no , in that paragraph ; and this , by his favour , may be elicited out of it . . episcopacy , as such , denotes nothing less then partial or factious management : but the doctor in that paragraph speaks of episcopacy , as such , namely , as different from presbytery , independency , &c. how then can he here pretend , that he meant onely the factious management of it ? besides ; is it not worthily said , and doctor like , that the factious management of episcopacy , is episcopacy ? . that he saith it may be immeasurably and disproportionally prized ; that is , in his language , factiously ; would be well considered : for peribit sorex indicio suo . if you will trust himself for his meaning , it 's this [ that people may so dote upon one good thing , that they may be dead and careless of the flourishing of all the rest , &c. ] as is before cited . and what , in gods name , is all this ad rem ? he is here speaking of episcopacy as a government of the church ; and he would have us think that he believes now , and did believe when he wrote that preface , that this is the right and true government ; and that therefore though in his preface it stands in the list of factions , yet he meant thereby no more , then that it may be factiously managed , that is , immeasurably prized . excellent ! it may be factiously managed , therefore it is to be rank'd amongst the grossest factions . but what may be , may not be : episcopacy may not be factiously managed ; and in the essence of that government there is nothing factious , but signally the contrary . it would pose the doctor to shew any time wherein it was factiously managed : the very constitution of it being the properest antidote against faction . nay to give him his own interpretation of factiously , let him shew if he can when or where it was immeasurably prized by the people . particularly i demand , was it so prized , and factiously managed at the time when he wrote his preface ? he cannot , sure have the face to affirm this . why doth he then obtrude this supposal for his apologie ? yea but though it were not then so overprized , haply it may be hereafter . may it so ? god giant say i , that it ever be prized so much as it ought to be ! but i deny , that it can ever be immeasurably prized : for the highest value that can be set upon it , is to esteem it the most incomparably excellent church-government , and of divine institution . now this estimation of it is no more then due and just ; as will upon occasion be verified malgrè all that dr more can muster up to the contrary . nor will this estimation render people dead and careless ( as he slanderously intimates ) of the flourishing of all or any of the rest of the things that are essentially and indispensably christian. for the due esteem of a divine institution , is no hinderance to faith , devotion , purity , innocency , faithfulness , charity , obedience , mutual condescention , unspotted righteousness , peace , &c. which are the duties he mentions in his description of the happy ages to come . people therefore may set up their staff in this one , without any danger : for the question here , is of church-government : and if people imbrace that which is incomparably the best , they may and ought to set up their staff in that , and in that alone , notwithstanding any of his arguments to deter them from it . for as for his cavil in the former section , drawn from cor. . , one saith i am of paul , another i am of apollos and therefore a good thing may be factiously followed : it 's but another of his wonted cheats . . he makes following of persons , in that text , to be following of things . . he substitutes that for the corinths fault , which was not . they were not to blame for following paul , apollo , cephas , or christ ; but that some of them followed some one of these in contradistinction from the rest . now to follow paul in opposition of apollo ; apollo , in opposition to cephas ; yea or christ himself in opposition to his apostles ; is plain faction . for as god sent christ , so christ sent his apostles ; and the church is built upon christ as the corner stone , and on his apostles , as foundation stones laid next to him . wherefore he that holds not communion both with christ , and his apostles , but picks out some one of them to adhere to , in contradistinction to the rest , is guilty of faction . now bishops succeeding christ and his apostles ; if any shall adhere to this or that bishop in contradistinction to the rest , it is faction , but to adhere to episcopacy , in contradistinction to any other church-government ; or to prize it as the most excellent above all other ; is so far from being factious , that it is perfectly the contrary . if the doctor will still reply , that some men may so far dote upon episcopacy , as to think that their magnifying this onely government will serve their turn as to religion , without faith , hope , or charity . i must retort , that i am not to answer for doaters : and as for men in their wits , they can never think so . i have heard of some who fancied that faith alone would save them : but never of any who dreamt they should be saved merely for preferring and adhering to episcopacy , before any other church-government . sure i am , that the noblest examples of piety in all ages of the church , have been those who were honourers of episcopacy : and if some episcopal men ( as they call them ) be now vitious , it springs from some other root , then their being episcopal . lastly , i observe that all this part of the doctors apologie runs upon the peoples immeasurable prizing of episcopacy : and this he will have to be the partial or factious management of episcopacy . risum teneatis ! i for my part thought , that the management ( whether good or bad ) of episcopacy , had been by the bishops : but dr more informs me that the people manage it . in his . sect. i presume he found himself at very good leisure : for he gives us good store of verses out of spencer , wherein he saith , he describes the effect of the extirpation of episcopacy , upon the presbyters themselves . and i care not if i be so idle upon this opportunity of thrusting some verses also upon the reader : which dr more i hope will not take amiss , seeing i borrow them out of his own poem intituled the life of the soul , and printed a. d. . there in his d canto he thus describes the kings chappel , representing the altar , by a green turf , stanza . the tapers , by torchwort , and the pulpit and cushion by an hollow oak and moss . stanza . the choristers on either side , and boreas for the organ above , stanza . the eagle , or king in his lofty cabinet at the west end . stanza . then that he may not seem to forget the bishops , he brings in one of them , for the preacher , in these lines : after a song loud chanted by that quire tun'd to the whistling of the hollow wind , comes out a gay pie in his rich attire : the snowie white with the black sattin shin'd , on 's head a silken cap he wore ulin'd when he had hopped to the middle flore his bowing head right lowly he inclin'd as if some deity he did adore , and seemly gestures make courting the heavenly power . thus cring'd he toward the east with shivering wings , with eyes on the square sod devoutly bent . then with short flight up to the oak he springs , where he thrice congied after his ascent with posture chang'd from th' east to th' occident ; thrice bow'd he down , and eas'ly thrice he rose : bow'd down so low , as if 't had been's intent on the green moss to wipe his swarthy nose anon be chatters loud , but why himself best knows . by this stuff , there will be no great question made , but the doctor , was in reference to episcopacy , the very same in verse an. . which he is in prose in that section of his preface an. . but now he hastens as he saith , to the th objection , and i will be at his heels . objection . . [ he affirms , that church-discipline should comprehend onely the generally acknowledged articles of the christian faith , and plain indispensable duties of life . which overthrows all authority concerning things indifferent . pref. pag. . . ] to this he answers [ all that those passages contain which are here referred to touching this matter , is in the ● h page in this paragraph : that the main end of church-government and discipline , is the countenancing and promoting the christian life , and an holy observation of such precepts of christ as do not make men obnoxious to the secular power by transgressing them ; to keep out also idolatry and every errour and superstitious practise that tends to the supplanting or defeating the power of the gospel ; and that therefore we ought rather to be solicitous about managing this government to the right end , then to disturb the peace of the church by an overscrupulous examination of the exteriour frame thereof . ] before i follow him farther , i must needs set a note upon what he begins to broach here . the churches power , he saith , is mainly intended to countenance and promote the observation of ( such of christs precepts , as do not make men obnoxious to the secular power by transgressing them ) hence it follows , that such precepts , even of christ himself , as do make men obnoxious to the secular power by transgressing them ; are no part of those precepts whose observation the church is chiefly to countenance and promote by her power and discipline . in case therefore the civil magistrate , being a religious and godly prince , laies his strict commands on his subjects , to be diligent observers of both tables , and chiefly of the weightiest matters therein ; injoyning them to live in all godliness , temperance , justice , charity , peaceableness , and obedience to that government both civil and ecclesiastical ; with addition of sanctions of severe punishments on all profane drunken , riotous , filthy , seditious , factious livers ; because these precepts of christ ( for that so they are , i hope the doctor will grant ) must in this case always make men obnoxious to the secular power by transgressing them ; therefore the countenancing and promoting of an holy observation of such godly temperance , justice , charity , peaceableness and obedience to governours ecclesiastical and civil , is no part of the main end of church-government and discipline . what a strange discipline pleaseth this man ! how much the more is the church-discipline bound to countenance and promote the observation of those such precepts of christ , which the magistrate knowing to be the chief , makes it his chief care also ; although by transgressing them , the transgressours will be obnoxious to the secular power ? besides ; why in promoting the observation of christs precept of fleeing , and keeping out idolatry ( which the doctor in the next word instances as a part of the main end of church-government ) may not ( by his leave ) that very precept ( under godly and religious princes ) make men obnoxious to the secular power , by transgressing it ? and so he would , and would not , almost in the same breath , have that a part of the main care of church-governours . and now i will attend him in his dance . he adds [ to keep out also all idolatry and every errour and superstitious practise that tends to the supplanting or defeating the power of the gospel . ] be it so : grant this a main end of church-government . i hereupon demand , whether that errour that infers schisms , distractions , and the greatest uncharitableness ; be not a principal way of defeating the power of the gospel ? if it be , then those governours who manage the church-government so as to oppose strictly , and stoutly suppress that errour that infers schisms , &c. do manage it sutably to a main end thereof . but the errour of the brethren who winch and kick against church-government , most sadly hath of late , and always will in some degree hereafter after , infer schisms , &c. therefore strictly to oppose and stoutly to suppress that errour , sutes a main end of the church-government . how miserably impertinent then are the doctors last words [ therefore we ought rather to be solicitous about managing the government to the right end , then disturb the peace of the church by an overscrupulous examination of the outward form thereof . ] the right end of church-government , is , the preservation of unity in the church : and is unity , or the peace of the church , disturbed by any , though the exactest examination , even of the outward form thereof ? let the doctor examine it , as much as he will ; the more the better ; for had he duly examin'd it , he would have shewed more manners towards it . but the sport is : the doctor here supposes himself to be one of those that manage the church-government . [ we ought , saith he , rather to be solicitous about managing the government to the right end , &c. ] and therefore whatsoever blame he casts upon the management ; he casts upon himself . 't is true , when he is in his tub , he thinks himself fit to direct the whole christian church ; and sutably inscribes the th chapter of the th book of his mystery , advertisements to the guides of christendom : but though he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god be thanked he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of those whom it concerns to manage the government ; for this belongs to the bishops , not to him , or to the people . which being notorious and clear ; doth the doctor fear that these governours themselves will so overscrupulously examine the outward form of the government , as to disturb thereby the peace of the church ? logi . he proceeds [ and again in the same page at the end , in this parag . reaching also into the following page , [ that the first and chief point is , to make a right choice of the object of this church-discipline : which is to comprehend nothing but what is sound and purely apostolical , that is , the indisputable truths of our religion , such as we are sure to be the minde of christ and his apostles ; namely , the generally acknowledged articles of the christian faith , and plain and indispensable duties of life . for these are such as deserve to be held up with all possible care and strictness : other things so gently recommended that no conscientious man may be pinched thereby . ] if the reader here ask , the first and chief point of what ? he may guess if he can : for the doctor tells him not , either here , or in his preface . he cannot reasonably mean , the first and chief point of church-discipline ; for the object of that discipline must be made choise of and fixed by the authour of that discipline , before the discipline it self can be exercised : and is therefore in the nature of the thing , precedent to the discipline it self . yet what else he should mean who can divine ? but what if he asks also , who should make the right choise of the object of church-discipline ? i see not upon the doctors grounds , what possible answer he could give , without first supposing that the church was for some time without government and discipline , and in that time was to deliberate what object to choose : for till she had an object of government resolved on , she could have no government . indeed by the obvious sense of the doctors words , one would think that when he wrote them , the choise of this object was not made , or not made aright . but whether the doctor knows , or will know , so much or no ; the christian church never stood at a gaze or muse , touching the object , and the right object , of her government and discipline . yet let us hear from this oracle , what that object must be , he saith [ it must comprehend nothing but what is sound and purely , &c. i. e. the generally acknowledged articles of the christian faith , and plain indispensable duties of life . ] what he means by articles of faith generally acknowledged , who can tell ? if he means , such as were received by all churches and councils , reputed sound members of the church catholick ; he should have done well to have expressed it . but he hath so ordered his words , that if it may serve his turn at a pinch hereafter , he can notwithstanding what he writes here , wave or deny any such articles when the church shall require his assent ; because some hereticks or other have opposed them , and so they were not generally acknowledged . as for indispensable duties of life , ( which is the second part of his object , ) it is but just to ask him , what are such ? or how there can be any such ? for if ( as he lays for a principle ) the main end of church-government and discipline , be the countenancing and promoting the christian life , in an holy observation of such precepts of christ , as do not make men obnoxious to the secular power by transgressing them : then , in case a secular princes laws shall lay hold of a christian , by reason of any one , or of all christs precepts ; the main end of the church-governours office , makes it not their duty to countenance and promote the observation of any such of christs precepts . and is not this in effect to make all the precepts of christ dispensable upon occasion ? could the prime visier now perswade the emperors subjects to imbrace this doctrine , it would much easier bring the grand signiours designe to pass , then all his armies . now i can devise no imaginable evasion for the doctor , but in that word ( the main end . ) whence perhaps he will pretend , that one end , though not the main , of church-government , is to promote the observation of christs precepts , whether they make men obnoxious to the secular power , or no. but will he dare to stick to this ? will he profess , that to promote the observation of christs precepts , is a petty end of church-government , and by the by ? if he doth , yet even this fetch will not clearly carry him off , for , first , he makes a distinction of such of christs precepts as render men obnoxious to the secular power , from such as do not . secondly , in respect of the later sort of precepts , he teacheth , that it is the main end of church-government , to promote their observation . thirdly , therefore he necessarily leaves the former sort in a looser condition , and dispensable by the governours . for certainly what is indispensable , belongs to the main end of their government ; but if they may take their liberty , touching those costly and dangerous precepts of christ , and be not indispensably bound to promote and press their observation , ( and that so they are not bound , the doctor signifies by his distinction ) it follows , that they may in this case dispense , and leave the people to save their skins or purses , by making bold with christs precepts . well but however , the doctor grants the ground of the objection to be truly alledged : onely he would perswade us that this overthrows not all authority in things indifferent . for , sect. . he saith , [ the premised passages administer matter for a due solution . ] and then he adds , that in saying ( the object of church-discipline , is to comprehend nothing , but what is sound and purely apostolical : viz. the generally acknowledged articles of the christian faith , and plain indispensable duties of life . ) his meaning is , [ that we should not make the lesser things and the more dispensable , and such as are but of humane institution and determination , the main object upon which church-discipline is exercised ; but the general acknowledged articles of the christian faith , and plain and indispensable duties of life , such as we are exhorted to by christ and his apostles . for this is really for the glory of the gospel , the security of mens souls , in the conduct of them to heaven ; and also for their comfortable abode here upon earth . ] is not this pretty ? his position was , that the object of church-government must comprehend nothing but the generally acknowledged articles of faith , and indispensable duties of life . doth not this apparently exclude all things else ? yet he professeth here , that he meant onely , that those should be the principal and main object . so , he said one thing ; and , if you will believe him , he meant another . but that he meant not thus , is evident enough by the words he added in that former paragraph , viz. ( other things ( suppose the lesser and more dispensable , as being of humane institution ) are to be so gently recommended , that no conscientious man may be pinched thereby . ) now if all things besides articles of faith and indispensable duties of life , must onely be recommended ; then must they not be commanded ; and so they will prove no object of the churches discipline . nay the doctor will have them recommended , yet but gently , ( doth not this look like an act of discipline ? ) and so as not to pinch conscientious men . i know who will owe him immortal thanks for this doctrine : which ( if it be sound ) any non-conformist may pretend conscience , and cry out of being pinched , and then he ought to have his liberty . but the doctor forgets not to interpret this passage also , and in effect he tells us , that by gently recommended ; his meaning was , commanded . for thus he expounds these words , [ other things so gently recommended , that conscientious men may not be pinched thereby ; that is to say , that the like severity is not to be used in things that are not of so indispensable a nature . ] and who doubts of this ? but to recommend , and gently , and so gently as no man may be pinched ; is , i take it , no severity at all , ( nay no discipline at all ) so far is it from being a like degree of severity to that which is used in points indispensable . nevertheless , by gently recommending ; the doctor meant , a less degree of severe discipline . he hath most aenigmatick meanings . nor can i pass by those other words of his without a note , [ for this ( viz. that the articles of faith and indispensable duties of life , should be the object of discipline ) is really for the glory of the gospel , the security of mens souls , in the conduct of them to heaven , and also for their comfortable abode here on earth . ] it seems then , in the doctors judgement , that the due observance of ecclesiastick laws in things indifferent , is not really for the glory of the gospel , nor for security of mens souls in the way to heaven . tell the people this ; and with what better argument for schism and faction , can you furnish them ? for why should they trouble themselves to submit to that which is not really for the gospels glory , nor their safe passage to heaven ? dr more teacheth them ( if they will but have wit enough to understand him right ) that their disobedience to the churches laws , is no real impediment of their salvation , or of the gospels glory . nay this is not all : do the people desire a comfortable abode on earth ? the same doctor hath kindly signified to them , that the like disobedience is no real impediment to this neither . and let him not pretend , that i here wrest his words to an odious sense : for if there be any sense at all in that part of his argumentation , i have done him no wrong . if obedience to the churches laws , be really for the gospels glory , the promotion of our salvation , and our comfortable abode upon earth ; as in truth it is . then ought it to be held up with all possible care and strictness , and to be a part of the main object of the churches discipline . but the doctor argues , that the articles of faith and indispensable duties of life , are onely that main object ; for this ( viz. that they onely should be the main object ) is , saith he , really for the glory of the gospel , &c. which reason of his , is no reason , unless less he means , that the other is not really so : seeing if it were really so , it might by his own very reason , be part of that main object . in the same th sect. he thus proceeds : [ i think it is pretty plain already , that i do not affirm , that church-discipline should comprehend onely the generally acknowledged articles of the christian faith , and plain indispensable duties of life . ] his words were , that it is to comprehend nothing but them . these words are more then pretty plain ; and he cannot deny that so he wrote . how pretty plain then is it which he saith here , let any one judge who is capable of understanding a contradiction . but still he is confident , that he did in his former book , establish and leave intire church-authority in things indifferent . which saith he , ( sect. . ) [ no man could make any question of , did he but compare one part of my preface with another ; as that which occurs sect. . at the close , &c. ] had it been true , that in some part of his preface he doth establish that authority , or leave it intire , ( which he will hardly prove , ) yet the objection was justly made : for why may he in any part of his book undermine or deny this authority ? i could weary the reader with instances where this doctor writes repugnantly to himself . is it therefore justifiable in him to write what he lists in one place against the church , because in another place he doth or may seem to write for her ? what is this , but to give his mother a bit and a knock ? but in these repugnancies , his proselytes know well enough which is indeed his meaning : they are not to seek where he speaks what he would have them believe ; and where he speaks what may preserve him from being obnoxious to the secular power . or if any of them be so dull as not to discover this , and therefore may take offence ; the doctor may full as rationally apologize for himself to his offended brethren , out of one sort of passages in his writings ; as he doth to his reader here out of the other sort . but let us see , what he would have us here compare in his preface , viz. [ that which occurs sect. . at the close thereof : ( there shall be nothing held essential or fundamental , but the indispensable law of the christian life , and that doctrine that depends not upon the fallible deductions of men , but is plainly set down in the scripture ; other things being left to the free commendation of the church , ensnaring no mans conscience , nor lording it over the flock of christ ) and still holding on in the next section ( which certainly they do , that call those things antichristian that are not , and thereby make more fundamentals , then christ and his apostles . which errour is the very effence and substance of antichristianism , and of that grand apostacy of the church . ] having said this , he falls into his wonted fit ; for he adds , [ can there be any thing more express and pertinent for the vindication of the power and liberty of the church , in appointing things indifferent then this ? ] yes surely , good doctor , there may . all that you leave here to the church touching things indifferent , is , to recommend them . it had been more express and pertinent , if you had left her power to command them . but to see the unluckiness of it ; the doctor here makes the doctrine touching the churches authority in things indifferent , to be contradistinct from those doctrines which are plainly set down in scripture : whereas scripture commands in several places , obedience to our spiritual governours ; which obedience necessarily includes in the object of it things indifferent ; unless the doctor can shew us , where such commands are limited and restrained to things essential and fundamental . and in truth , that is most properly said to be obedience to our spiritual governours , which is done in things indifferent for things necessary , are the express commands of god ; to which we owe obedience whether our governours urge them upon us or no. the next passage he would have us compare , is in the close of the th sect. [ but it is manifest , that all the zealous corrivals , &c. ] what is here , to prove the churches power in indifferent things ? he blames those who decry things for antichristian , which of themselves are innocent and of an indifferent nature : and those also , who obtrude opinions that are worse then indifferent . where by the way you may observe , that this exact doctor first speaks kindly of things indifferent ; for he vouchsafeth to stile them innocent : yet in the next line , talks of opinions worse then indifferent , that is , worse then innocent . but his blaming either the one or the other , either the decryers or the obtruders ; makes nothing for asserting the power of the church in things indifferent ; seeing either of those sorts of men may be blameable , whether the church hath any such power , or no. lastly he adds , [ and at the close of the th sect. where having first suggested , that nothing can so well secure the peace of the clergy , and make them impregnable , as the using of their power , and the exercising of their discipline , in the behalf of such truths and rites as are plainly and confessedly apostolical ; and the being more facil and easie in additional circumstances , and quite cutting off all useless and intangling opinions ; i at last add , which one plain and generous rule of government , is the most effectual means imaginable of making the world good , &c. — ) which clause cannot be made good , unless there be in the church a power of appointing and determining the modes and circumstances of publick worship which sith they may be various , and yet all sorts of them decent , and therefore indifferent which to choose ; it is assuredly left to authority to determine the choice , and others ought to submit thereto . let all things be done decently and in order . so abundantly evident it is , that it never came into my minde to take away that right of commanding things indifferent , from publick authority . and thus i think i have fully satisfied this th objection . ] art thou not satisfied reader ; and fully , touching the th objection ? the doctor would have the church facil and easie in additional circumstances : therefore he asserts her power in determining things before indifferent . nay he would have her quite cut off useless and intangling opinions : and is not this also , to exercise power in indifferent things ? as for the clause he speaks of , it may be made good , without granting any such power in the church . for . useless and intangling opinions , are not in the class of things indifferent , but plainly condemned by scripture : wherefore to cut off these , supposeth not such a power touching indifferent points . . the facility and easiness of the church in additional circumstances ; argues not any such power , but rather implies the contrary : namely , that she hath no right strictly to command , but onely gently to recommend . but all this while , the doctor onely manageth a slie juggle , and pretending to compare the places of his preface , he gives us instead of a faithfull honest citation , a mangled and adulterate one . here you see his words run thus [ — cutting off all useless and intangling opinions , i at last add , which one plain and generous rule , &c. ] but in his preface , next after intangling opinions , and immediately before , which plain and generous rule , &c. he hath these lines : [ for hereby will their opposers manifestly be found to fight against god and his christ , while they contest with his ministers , who urge nothing upon the people , but what was plainly taught and practised by himself and his apostles , whose ways and doctrines are so sacred , that they ought to be kept up with all lawfull severity . the doctor knew this passage would but ill-favouredly grin upon the bravado he meant to conclude with ; wherefore he wondrous wisely omitted it . for if church-governours are to urge nothing upon the people , but what was plainly taught and practised by christ and his apostles ; then are they not to urge things in themselves indifferent ; and if they may not urge them , what doth their power signifie ? object . . ( he terms christs divine nature , that passive contemptible divinity which lodged in him , lib. . c. . sect . . ) the doctors own words were , that passive contemptible divinity which lodged in him . upon these the objection was founded . his answer here in the th sect. is , that by christs divinity , he means christs deiform humanity . and that this was his meaning , he first appeals to his th book , th chap. sect. . now though he had spoke soberly in his th book , this cannot justifie him for speaking wildly in his th book . however let us hear his words , and see whether they will be his sufficient compurgators . [ how should it ever come into the minde of a meer natural man , to think of an humble , passive , soul-melting , self-afflicting and self-resigning divinity lodging in any person : or if it did , &c. ] then he adds , [ can it come into the minde of any man to think , that i understand this humble , passive , self-afflicting and self-resigning divinity , of the second hypostasis of the trinity , the eternal and immaterial logos ? but i compare here the character of christ with that of apollonius , who affected a kinde of divinity : and philostratus indeavoured to set him out accordingly . ] the objector never charged him , that he spake those words , of the eternal logos ; nor did it come into his minde , so to think . this clamour therefore of the doctor [ can it come into the minde of any man , &c. ] is impertinent . but i must be bold to tell him , that though in the next ( the th section ) he expounds those words of ( that most lovely and amiable divine spirit lodging in our saviour ) yet to term that divine spirit , by the name of divinity , ill sutes with the theological dialect : and besides , may be very scandalous to his philosophers , at whose conversion he pretends that book doth very much aim . nor will it less scandalize them , that he calls divinity , deiform humanity ; or deiform humanity , divinity . such notions and phrases , are very likely to startle his rational monsieurs ; and perhaps cause the enemies of the lord , not onely to mock , but to blaspheme , when they hear a grave professor of theologie , interpret divinity to be humanity , though with any annexed epithete . next he repeats ( in his th sect. ) the whole section cited by the objector ; vouching it to have no other meaning then what he declared touching the former place in his th book . i will not swear for dr more 's meaning , of all the men i know living . look we therefore to the words , [ he whom they numbred amongst the transgressours , and took to be the vilest of men , because he was not recommended by any thing that the animal life likes and applauds , ( as nobleness of birth , the power of popular eloquence , honour , wealth , authority , high education , beauty , courtship , pleasantness of conversation , and the like . ) stay stay doctor , you must not run away with this . what was not christ recommended by nobleness of birth , who was descended of the noblest stock in all the nation where he lived ? not by the power of popular eloquence , i mean , such eloquence , as mightily , even to admiration , prevailed upon the people , though the gospel notes that the people pressed to hear him , s. luc. . . that the common people heard him gladly , s. marc. . . that the pharisees officers sent to apprehend him , were so ravished with his discourse , that they durst not seize him , but acknowledged to their masters , that never man spake like this man ? s. io. . . not by authority , though he taught as one that had authority , and not as the scribes . s. marc. . . yea though he commanded and forced tempests and devils to obey him ? not by beauty ; who ( though despectus & ignobilis quando pendebat in cruce , as st ierom notes upon that in esay . . yet ) was fairer then the children of men , psal. . ? not by pleasantness of conversation : though he came not in s iohn baptists severity , but eating and drinking , st matt. . v. , ? nay more , lib. . c. . s. . he denies , that christ had the knowledge of philosophy . it is strange how the doctor should slump into this ugly humour of impudent vilifying our blessed lord , even where he pretends to magnifie him ! but now le ts hear the rest . [ he is i say , notwithstanding this general contempt from men , very highly prized by him who is the infallible judge , whose waies are not as our waies , nor his thoughts as our thoughts ; but that he might conform our apprehensions to his own , raised jesus from the dead , bringing that passive contemptible divinity that lodged in him , into a deserved victory and triumph . ] if by divinity here , he means ( as before he affirms he doth ) christs deiform humanity : besides the wilde uncoothness , and unsavoury scandalousness of the expression . i demand how christs humanity ( dressed with the epithete deiform , or what else you will ) can be lodged in christ ? for he saith this divinity , that is , his humanity was lodged in him . as the soul and body are one man ; so the divinity and humanity are one christ. now is it good sense to say , the body of such a man , is lodged in that man ? yet just the same sense is that in the doctors expression . but the entire section considered , he presumes that many passages in it will evince , that he could not mean the divine nature of christ , by his divinity : and if so , the objection chargeth him unjustly . i answer , the objection expresly chargeth him , not with what he meant , but what he said . he said , the divinity lodged in christ , was passive and contemptible : now neither the objector , nor any sound catholick christian knows of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any divinity in christ , but his divine nature . i grant , christs humanity abounded with divine virtues ; and that it was anointed ( as the doctor in his reply mentions ) with the oyl of gladness more eminently then his fellows : yet still it was but his humanity , and not to be styled by that name which signifies his nature as he is god. again , i grant , that by these virtues and this unction , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he was man ; yet that participation of the divine nature , is no ground to call his manhood , divinity . for imagine dr more never so virtuous , and thereby ( in saint peters phrase ) partaker of the divine nature ; were it tolerable therefore to say , that he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lodged in him ? or that his nature ( which is humanity ) may therefore be styled divinity ? lastly , concerning his calling the divinity which was lodged in christ , contemptible ; he answers , [ that he doth not term it , in the other sense , contemptible , but condemn others for accounting it so . ] what is that other sense ? he hath not yet mentioned two senses of contemptible ; thither then it cannot be referred . wherefore it must be the other sense of divine nature in christ : and so i conceive his meaning is , that he called not the divine nature of christ ( or his divinity ) that is , his deiform humanity , contemptible . now what is this , but plainly to deny , what he plainly said ? for let him understand it in what sense he will , contemptible was one of the epithets which he clapped upon it . had he said , contemned , who would have quarrelled with him ? for our lords enemies did most notoriously contemn him : but their crime was , that they contemned him who was not contemptible . the scripture tells us of some who despised god : will the doctor therefore call god despicable ? to conclude , the doctor cannot deny the words which the objection charges him with , to be in the place cited by the objector . nor did the objector make any comment upon or inference from those words ; but barely represented them , upon supposal that christs divinity , was christs divine nature . whether the doctor hath made all whole , by expounding and denying ; viz. by expounding divinity to signifie deiform humanity , and by denying that he called it contemptible , though he did so call it , is not difficult to determine . upon chap. vi. his answer touching nestorianism . he begins this chapter thus , [ it will contribute nothing to our purpose to take notice of nestorius his person , how he was first a monk , &c. ] to the end of his first section . and i pray , is not this a very pertinent beginning , when he himself confesseth , it will contribute nothing to his purpose ! what ayls the man then to abuse his reader with stuff which he tells us aforehand hath not the least affinity with the business in hand ? i see not what could move him to this pitifull vanity , but his ambitious humour of testifying his great reading , and therefore of stuffing his books with any notes he hath pickt up ( whether out of authours or indexes i will not determine ) though nothing to the purpose . but then sect. . he prepares himself to give a punctual account of the nature of nestorianism , out of the ancient greek collections of ecclesiastical canons , as they are in the edition of iustellus . surely had he intended an honest and punctual account , his readier way had been to take it out of nestorius his own assertions , produced and read in the ephesinc council , which condemned him . then having in the d sect. brought a citation ex lib. . codic . tit. . in iustinians rescript to the constantinopolitans ; he saith , sect. . [ out of which it is manifest that nestorius his heresie was , in that he held no real and physical union as i may so speak ( such as is betwixt body and soul ) betwixt christ and the word ; but that the word , and humanity of christ were really disjoyned . ] observe how shie the doctor is : as if it were some question whether he might so speak : and how is that ? it is indeed but as s. athanasius speaks in his creed [ as the reasonable soul and flesh is one man , so god and man is one christ ] and what is this but a real and physical union , such as is betwixt the body and the soul ? the reason of this shiness , will appear hereafter . mean while , suppose nestorius held no real and physical union of christs natures , such as is of our body and soul ; i. e. an union into one person . yet he professes , in his forementioned assertions produced in the council , an union , and that a very close one : his words are tetradio to [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let us therefore hold the inconfused conjunction of the natures ; let us confess god in man ; let us adore man who by conjunction to god almighty is together worshipped with him ] which i here set down that we may by and by see upon examination , whether what the doctor writes in his mystery , will amount to any nearer union then that which nestorius himself pleads to have acknowledged . he adds other citations , . out of photius . . out of the collection of the oecumenical councils by an uncertain authour . . out of the synodicon , and then concludes thus , in the close of his th section : [ out of all which it is exceeding plain that the heresy of nestorius consisteth in this , that he divided and cut quite asunder the humanity and divinity of christ , into two separa●e hypostases , making christ a mere man and so denying the incarnation of the word , the godhead of christ , and the honour that accrewed to the blessed virgin , &c. ] i see so little to our question in his citations , that i will spare my self the trouble of searching whether he hath faithfully produced them or no ; and be content to take them upon his word . for by the doctors leave , these passages affirm not that nestorius held two separate hypostases in christ , though the doctor would pin that sense upon them . all that may seem to favour his assertion , is in the first citation ; which saith , that nestorius cut and divided christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into two hypostases : but it saith not , into two separate hypostases . nor could it truly say so , seeing it appears by nestorius his own words ( which i have alledged above ) that he professed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the two hypostases : and where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there may be distinction indeed , but not separation . wherefore those following words in the citation out of photius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) must signifie onely distinction , and by no means separation , ( namely , that god and man were not united in one hypostasis , though otherwise they did most closely cohere , ) unless photius understood nestorius his minde , better then nestorius himself . in the next place , sect. . for perfectly quitting himself of nestorianism , ( which heresie he falsly presumes that he hath truly stated , ) he brings several passages , opposite ( as he saith ) thereunto , out of the book of his mysterie , cap. . & book . cap. . & book . cap. . but what is all this to the th objection founded upon book . cap. ? if he happens to speak catholickly in some places , is that a justification for his speaking the contrary in others ? let us therefore now see what he saith , ( after this long proem ) to the objection it self ; which is this , as he sets it down in the th sect. of this chapter . object . . ( he brings in an humane person of christ , lib. . c. . sect . . p. . and afterwards , without any mincing , calls it so ten times in that chapter , and several times afterwards . the doctor having produced this objection , falls upon a piece of ingenuity ; which being a rarity , i will do him so much right as to note it : for he saith , [ i will also add , what was hinted to me at second hand out of book . ch. . sect. . where i declare , how that the humanity of christ , and the eternal word , may be hypostatically united , without any contradiction to humane reason unsophisticated with the fopperies of the schools , and both their hypostases remain still entire . and afterward in the same sect. i bring in christ , as made up ( if one may so speak ) of the second hypostasis of the trinity , and of that humane person that conversed at ierusalem . ] where by the way , i must minde him , that in this ingenuity , he also betrays a piece of boldness , which i know not how he can answer : namely in his magisterial stamping upon the schoolmens writings the name of fopperies , and such as sophisticate humane reason . for though those authours were men who could have answered for themselves with more acute and solid reason , then the doctor could oppose them : yet that is not all . king iames of blessed memory ( a prince of as great judgement , surely as dr more ) hath recommended and enjoyned the reading of the schoolmen to our university . the same injunction was renewed by the glorious martry k. charles the first : and also by our present sovereign k. charles the second . which makes me much wonder , with what face this doctor could tax the schoolmen with fopperies , and sophisticating of humane reason , in the matter of the hypostatical union of the word and humanity of christ. for be it , will he say , in the matter of transubstantiation , and worship of images , &c. they have sophisticated ; yet to turn off every thing ( when he wants a starting hole ) as the same numerical body raised again , and in christ but one person , not two persons , under the notion of school fopperies ; is as good as to leave nothing wherein these three kings could well recommend them to our studies . who knows not that there is an allowance or abatement to be made for humane errours , in most humane authours recommended to us ? and though our university statutes order platos , aristotles and plinies books to be publickly taught ; yet they suppose them not to be in all parts free from errours . we understand therefore , that those sacred kings commended the schoolmen to our studies , so far as they clash not with the doctrine of ours and the catholick church . but in his next ( the th section , ) he undertakes to shew all these passages to be blameless ; but saith he must first settle the true notion of persona and hypostasis . to do this , he first defines suppositum to be [ a singular , individual substance , compleatly existing by it self , but not incommunicably , though incommunicately , i. as yet not actually concurring as a potential principle to the making up of eni unum per se. ] truly he takes a fair liberty , to make definitions of his own , and then examine his doctrines by them . and here he hath minted a very pretty one , witness those words ( not actually concurring as a potential principle , ) but let him have it . he proceeds : [ i need onely add , that hypostasis in the concrete sense , is the same that suppositum ; in the abstract , subsistentia : and that subsistere is sometimes in the very language of the schools , said of an individual substance , although it exist dependently upon another suppositum , as in the humane nature of christ. and lastly , for persona , it is nothing but suppositum rationale . ] let him have all this too , to please him . now he answers to the objection , sect. . thus : [ i do not bring in an humane person of christ , without any mincing of the matter . for at the very first naming of the terms , i both modestly and cautiously ask leave in these words : now that the humane person of christ , ( as i may so call it ) is not to be laid aside , &c. ] most acutely ! the objector saith not , that dr more brought in the humane person of christ without any mincing of the matter , at the first naming of the terms ; but expresly saith , that he so brings it in afterwards . now the doctor proves , that he did not so bring it in , because at his very first naming of the terms , he inserts this parenthesis ( as i may so call it . ) is not this answer direct and apposite ? but he would perswade us , that by this parenthesis , he modestly and cautiously asked leave . how modest a creature this doctor is , appears , as by the general strein of his writings , so by his particular censure of the schoolmen , and impudent reflection upon three kings at once , which i noted but now : and how cautious , is too too legible in those foul and dangerous opinions into which he hath plunged himself , no man forcing him thereunto . nay , to see the unluckiness of it , in this very particular , where he boasts of both , there is neither modesty nor caution . he saith he ask'd leave ; but of whom did he ask it ? or did he modestly and cautiously stay for an answer , to know whether such leave would or might be granted him ? suppose i should here say , that dr more is ( as i may so call him ) a nestorian heretick : you will easily think the doctor would be offended , though i should plead that . modestly and cautiously ask'd leave , in those words ( as i may so call him ) but the doctor should have known , that it was not lawfull for him , or any other christian , to use any expressions which are of an heretical import , especially in such high points : and for so doing no leave can modestly be asked ; seeing it is impudence to desire liberty of speaking what is heresie , or what may vehemently and justly be suspected thereof . nor can any such leave justly be given , though it be asked . he proceeds [ i interserted those words ( viz. the parenthesis mentioned ) as being well assured in my own judgement , that whatsoever might otherwise be a suppositum of it self , if it once concur as a potential principle with some other hypostasis for the making up one hypostasis , it loseth then the proper nature and definition of an hypostasis ; it being then not actually such , but potentially , and in that sense onely it can be called an hypostasis : and there is the same reason of persona . ] reader , would you know the doctors drift in these words ? it is to prepare you to swallow what he saith sect. . viz. [ that though he names hypostases in christ , yet he understands the humane hypostasis to be but improperly so termed ] to wit , because it concurs as a potential principle with the divine hypostasis , for the making up one hypostasis . a quaint fetch ! the doctor frequently named the humane person of christ : and now we must believe that he meant it improperly : yea though by his own confession he declared , in the forecited place book . ch . . sect. . that both the hypostases in christ remain still intire . intire , and yet improperly ? but still , the very ground of his fetch , fails him : for first it supposes , hypostases actually such ; namely in this point , the divine actual hypostasis , and the humane actual hypostasis : for upon their concurrence into one , he saith that they lose the proper nature and definition of an hypostasis . but they cannot lose what they had not ; and if they had the proper nature and definition of an hypostasis , they must needs be actual hypostases . secondly he supposes these two actual hypostases to concur into one third hypostasis ; and that hereupon either of the two which did thus concur , though they cease to be actually two hypostases , yet potentially they continue such ; and in that sense ( i. e. improperly ) may still be termed hypostases . now let the doctor shew us , how christs humanity was once a complete intire hypostasis by it self , and afterward concurrent with his divinity to make up the hypostasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which concurrence it lost the proper nature and definition of an hypostasis , it being then not actually such , but potentially : otherwise his premised devise will stand him in no stead . his second answer is , that he was necessitated to use this term , because of the familists with whom he disputed , &c. this necessity , if such , was made by himself : for who necessitated him to dispute with the familists ? but the doctor can never perswade sober men that there is no disputing with hereticks , unless the disputer makes bold to speak like an heretick himself . if the familists would , as he here pretends , have melted the catholick expression into a mystical meaning ; it concerned him , not therefore to change that catholick expression , but so to fortifie it , that the familists might not have been able justly and rationally to have avoided it . yet this is not all : i must have leave plainly to tell him that his dispute with the familists was not the thing that necessitated him to call it the humane person of christ ; and that this is both a frivolous and ridiculous excuse : for his dispute with them is in his th book , from the . chap. to the end of that book : but in his th book , chap. . sect. . he again calls it the humane person of christ , though he meddles not there with the familists . wherefore , for his using that phrase , there was some other motive , which i doubt not but himself well wots of . his third answer ( in the same th sect. ) runs thus : [ it brings nothing of nestorianism in with it , because though i name the humane person of christ alone , yet i do no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then he that names the humane nature of christ alone , doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if they were cut asunder , would most certainly dissolve the hypostatical union also . ] the ground of this answer is photius his saying that nestorius did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the meaning of those words , is onely this : that nestorius acknowledged not the two natures , divine and humane , united in one person ; but made them two distinct persons : distinct , i say ; not separate ; as i have noted above : for nestorius professed a conjunction , though not a personal union ; and if the doctor stands strictly upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if nestorius had cut the whole , and rendred one part here and another there ; he obtrudes upon him what he never thought of . besides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hesychius tells us ; and this nestorius did , though he did not separate them : and this dr more seems to do , in his answer to the objector , if he justifies ( as he doth justifie all in his preface ) what he saith he wrote lib. . cap. . [ i bring in ( saith he there ) christ as made up ( if one may so speak ) of the second hypostasis of the trinity , and of the humane person that conversed at ierusalem . ] if one may so speak , is but a necessary mollifying of the foregoing word ( made up of ) not of what follows without any mollifying ( of the second hypostasis of the trinity , and of the humane person that conversed at ierusaelem . now whosoever distinguisheth really ( though he do not separate ) the second hypostasis , i. e. person , of the trinity , from the humane person that conversed at ierusalem ; speaks that which is heresie : and if after idoneous admonition he doth defend ( and say he demonstrates ) that he hath therein writ no errour , may be judged an heretick ; though he do add , that christ is made up of these two ( but as one may so speak ) for nestorius himself would have forwardly concurred in such a modification : made up of them ( but as one may so speak . ) but the doctor pretends that in naming the humane person of christ alone , he doth no more divide christ into two hypostases , then he that names christs humane nature alone , doth divide him into two natures ; which were it done , that is , were his two natures cut asunder , it would most certainly dissolve the hypostatical union . i cannot say whether this plea be more bold or vain . most bold it is to dally in such great points , and childishly to argue from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used about christs person ; as if they imported such a cutting asunder as is made by a knife when it divides a stick into two pieces . and most vain it is : for first , christs two natures though united in one person , are still two really distinct natures ; wherefore he who names one of them alone , doth not thereby cut asunder the personal union of both ; no more then he who names dr mores body alone , or his soul alone , cuts asunder the union of his body and soul in one person : but he who names an humane person of christ alone , in distinction from a divine person of christ ( as the doctor here doth ) most undenyably divides christ into two persons , and infers ( as much as lies in him ) the dissolution of the hypostatical union of two natures in one person . and should any man so far dote , as to speak of the person of dr mores body , and the person of his soul ; who doubts but such words would import a dissolution of that one person which results from the union of the doctors soul and body ? sect. . he adds [ though i say that the hypostases remain intire : yet my so expressly affirming them hypostatically united , shews plainly that they do not remain intire separately , but united unconfoundedly . ] and doth not nestorius himself acknowledge that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unconfounded conjunction of the two natures ? how differs this from the doctors conclusion , that the two hypostases remain not intire separately , but united unconfoundedly ? nestorius was as far from separating the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the humane nature , as dr more . nor can the doctors affirming that the two hypostases are hypostatically united , though those two hypostases remain intire ; be any excuse for him , unless he will bring an impossibility for his apologie : for , to be hypostatically united , is to become one hypostasis ; but if the two hypostases remain intire , they are certainly two hypostases , and not onely one : unless the doctor hath any trick to prove that two , in the very same notion can be one ; and one two . sect. . he concludes with this jolly vaunt [ i have not departed from the very language and sense of the councils , and athanasius his creed , in adventuring to say , that the humane person of christ jesus concurs with the divine hypostasis , which confessedly all men will grant to be well rendred here the divine person for the making up one christ ] truly to use the language of the councils and s. athanasius his creed was no such high valour in a doctor of divinity that he should term it an adventure . but to prove his consonance with the councils , he shews that the greek church calls the three hypostases , as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hence he infers , that the council of chalcedon manifestly allows a concurse of the divine and humane hypostases , for the making that one person which is called christ. the councils words he cites , are ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( but in binius his copie it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( bin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( binius omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] the sense he pins upon the council , he draws from those words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] where he will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to this i answer : though some greek writers be granted to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it follows not that the council of chalcedon uses it so here . nay that it doth not use it so here , is evident by comparing the premised words with these in question : those words are [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] then immediately follows [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ] which later words are an illustration and assertion of the former : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the difference of the natures [ viz. of the divine and humane ) is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken away by the union ; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( viz. the property of each nature by which they are differenced from one another ; namely the one being impassible the other passible , &c. ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is concurring into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the council must understand , that to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved , which it saith was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken away : that which was not taken away , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the difference of the natures : therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this difference of the natures is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved , and concurring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one hypostasis . observe then the doctors boldness , who in his translation of this citation , which he subjoyns to the original ; renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hypostasis or proper subsistency . and let me add , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they are really divers and distinct in one and the same divine nature , each of them with that one common nature or essence , is a person by himself : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] may well be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there are three really distinct persons in one nature : and here there are two really dictinct natures in one person ; but not two really distinct persons in one person . see now whether he hath any better luck in vouching his language to be sutable to the athanasian creed . he saith , sect. . [ it is no soloecism to call the humane nature of christ an hypostasis ; the words of the creed declaring him to be perfect god and perfect man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and then defining what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a reasonable soul and humane flesh subsisting , not consisting . and can there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not hypostasis ? — but i must confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used here in a less proper sense : but it being used , and i understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when i apply it to the humane nature of christ , in no other sense then the creed , i think i am wholly irreprehensible for so doing . and thus the whole imputation of nestorianism hath vanished into a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or less . ] o impregnable doctor ! first i note that he builds here upon the greek of the athanasian creed , and if that ground be sufficient , i could furnish him out of it ( as it is printed in st athanas. his works a. d. . at paris , ) with a place more express for his purpose then this he hath pitched on . for where the latine reads it , unus omnino , non confusione substantiae , sed unitate personae : the greek runs thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by unity of persons , or hypostases , in the plural . but baronius , ad an. christi . will tell him , that st athanasius wrote this creed originally in the latine , not in the greek language . let him therefore who put it into greek , answer it , if he differs from the latine . secondly , whereas in the latine it is perfectus homo , exanima rationali & humana carne subsistens : the word subsistens cannot properly or improperly be understood for hypostasis or persona ; but must onely signifie what we mean in english by being or consisting , though in our liturgie it be rendred subsisting . for it follows in the creed ( unus non confusione substantiae , sed unitate personae , ) which is spoken of christ , as he is god and man. wherefore st athanasius determining in this clause the divine and humane natures of christ to be one person ; he cannot be imagined in those precedent words ( ex anima rationali & humanâ carne subsistens ) spoken of the humane nature , to have any ways meant that humane nature to be persona , unless we should fancy him to write repugnancies in his creed . thirdly , if the doctor would justifie his calling christs humanity , the humane person of christ , by this creed ; he should shew us where the creed calls it so . had he onely said that christs humanity is of a reasonable soul and humane flesh subsisting : who would have quarrelled with him for that expression ? for , that subsistere in the primitive churches latine did often signifie no more then esse , appears by iob . . lam. . . esa. . . ierem. . . iob . . & . . & . . ( to add no more ) in the vulgar translation . thus the doctor hath by his apologie much mended the matter . had not the better way been , to have honestly acknowledged his unadvisedness and errour in calling it the humane person of christ ? and to have imitated him who ingenously said , errare possum , haereticus esse nolo ? but this would have grated too fore upon his obstinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. vii . upon the th objection . touching gods conveying a false perswasion into the minde of his creature . here the doctor paves his way by certain aphorisms of his own forging ; and if he hath not made them home to his own purpose , it is pitty but he should hear of it . his first aphorism is this , [ that nothing but conviction of conscience in a soul that is sincere , can be properly the promulgation of any law , will , or command of gods to that soul. ] and the reason he gives , is [ because he that is sincere , is willing and ready to know and do any thing that is the minde of god he should do , and doth his best endeavour to know it and do it . — whenas on the contrary , he that is not sincere , but false to the present light he hath , and knowingly and wittingly sins against his own conscience ; such a man may justly be likened to one that stops his ears and will not hear the law of his prince : which it being in his power notwithstanding to hear , the law is justly deemed to be promulgated to him . ] because a sincere man is ready to know and do gods w●… and law , is therefore that will and law not promulgate● to that man , till his conscience is convinced ? a very strang● reason ! how , in gods name , can any mans conscience be convinced of gods law , before the law be promulgated and made known to that man ? can he be convinced of he knows not what ? if then he must first know it , before he can be convinced of it , then must it first be promulgated . and it 〈◊〉 must first be promulgated , then his conviction of conscience ( which ensues thereupon ) cannot properly be ( as the doctor affirms ) the promulgation of it . how else could the doctor say , that the law is justly deemed to be promulgated to the unsincere man , though he stops his ears and hardens his heart against it ? for if to receive , and in conscience yield to the law , be the proper promulgation of it to any man ; it must be so to every man : and the doctor deals but hardly with his unsincere man , if he gives him not leave to plead , that because he is not convinced in his conscience , therefore the law was never promulgated to him . nor can the doctor evade this , by his comparing the unsincere man to one who stops his ears , and so doth not actually hear the kings law proclaimed , though he be present at the proclamation . for first , did the doctor ever know any man come to a proclamation , and stop his ears when he is come ? secondly , suppose him so vain and wilfull as to stop his ears ; yet by that very act he acknowledgeth the proclamation , and that the law is promulgated to him that he might hear it if he would . thirdly , though his ears were open , yet his heart mean while may be shut ; and he may actually hear the proclamation , and yet not count himself in conscience bound to obey the law proclaimed , as the kings law. this law in that case is undoubtedly promulgated to that man , though his conscience be not convinced : indeed the doctor grants as much himself in the close of the forecited words . wherefore that he may not be thought to overthrow his own aphorism , he adds [ it is peculiar to the sincere and unfeignedly conscientious , that no law or command of god be deemed as promulgated to them , unless their consciences be convinced . as a man cannot in nature conceive , that any speech or voice came to any mans ear , who , though listning and expecting , yet could not hear the least whisper thereof . ] is this peculiar to the sincere ? for what reason ? nay there you must pardon the doctor , if you will be content to take a simile in lieu of a reason , he is for you . well then , be it granted , that the voice came not to that mans ear , who listning for it , could not hear the least whisper of it . apply this to the case in hand , and what will result ? namely , that the voice or command of god came not to the sincere mans ear , because though he listned for it , yet he heard no whisper of it . and what then ? why just so ( by the doctors inference ) it is peculiar to the sincere man that no command of god be deemed as promulgated to him , unless his conscience be convinced . reader you may laugh if you please ; but the doctor is still confident , and concludes [ this principle me-thinks is so clear , that no man should doubt of it . ] what , not doubt of it ? no ; though it makes conviction of conscience , which is naturally subsequent to the promulgation ; to be properly the promulgation it self ? his d aphorism is , [ that where there is no law promulgated , it is no sin or transgression to act or profess the contrary . ] he restrains not this to his sincere person , as he doth the st and d aphorisms . but if by promulgation , he means such a conviction of conscience as renders a man ready to obey ; his aphorism is false : for by this rule , no obstinate kicker at gods declared law , should be a sinner . he would be asked also , what is the sense of those words , 〈◊〉 act or profess the contrary . ) the contrary to what ? to a la●… not promulgated ? for that onely was premised to his aphorism . now a law not promulgated ; is , as to us , no law ; and in this case , just nothing : here therefore the doctors contrary , is , contrary to that which is not ; or , contrary to nothing . his d aph. [ that a full and firm conviction of conscience in a soul that is sincere , is the promulgation of a law or command from god to that soul. ] sure the doctor hath huge delight in multiplying aphorisms . he had told us in his first , that nothing but conviction of conscience in a sincere soul , can be the promulgation of gods law to that soul. and here he erects a new aphorism , to assure us , that this conviction , is that promulgation . his subjoyned reason also , viz. [ that conscience is the ear of the soul , ] he had annexed to his first aphorism : but it seems , not home enough ; wherefore having there said , that it is as it were the ear of the soul ; here he calls it the very ear of the soul : and then adds , [ that the soul cannot receive a command from god any otherwise , then by being fully and firmly convinced , that this or that is his command . this is as it were the kings broad seal , by which she is warranted to act . ] let us suppose conscience to be the souls ear ; and examine the case by analogie : when the ear receives a command , that command must first be spoken or promulgated to the ear ; else how can the ear imbibe it ? wherefore the ears receiving it , cannot be the speaking or promulgating of it . semblably , if the conscience receives a command of god ( which it doth , faith the doctor , by being convinced that it is his command , ) that command must upon necessity be some way or other promulgated and signified to the conscience , before it can so receive it ; for this ear of the soul cannot possibly hear that command , before it be spoken . it follows then , that the consciences conviction , or reception of it as the command of god cannot be the promulgation of it . the promulgation is one thing , and precedent ; the conviction another thing , and subsequent . the command is promulged that the conscience may be convinced : not the conscience convinced , that the command may be promulged . at high-noon it is not day , because this man opens his eyes , and sees and is convinced that it is so : nor night , because that man shuts his eyes , and perceives nothing but darkness . the sun beams are displayed , though both of them should shut their eyes : and that one of them sees and is convinced that it is day light ; onely argues , that the suns rays are diffused , but it is not the very diffusion of those rays . lastly , whereas he saith , that this conviction is as it were the kings broad seal , by which the soul is warranted to act : he saith , but what doth as it were confute himself ; for doubtless conviction is something within us : but the kings broad seal which warrants a man to act , is certainly something without him . his fourth aphorism , [ that nothing that hath any real turpitude or immorality in it , can justly be pretended to be the voice or command of god ; or that which is really and confessedly moral , not to be his command , either to the sincere or unsincere . ] to prove this , he adds , [ for the light and law of nature , and of eternal immutable morality , cries louder in the soul of the sincere , then that it should admit of any such foul motions ; much less as from god ; or be ignorant of what is so plainly moral , as this aphorism imports . and for the unsincere , sith he stops his ears against that most holy and evident law , his false delusions and obduracy in wickedness , are most justly imputed to himself . ] first , i see not why the doctor here supposeth the unsincere man to stop his ears against gods most holy and evident law ; seeing the law he speaks of , is ( by his own confession ) the light and law of nature : which law the unsincere , though he obeys not , yet cannot but be convinced of , as truly as the sincere . though he holds the truth in unrighteousness , yet still he holds it ; because that which may be known of god , is manifest in him , for god hath shewed it to him , rom. . seeing it is the law of nature , and light of nature , it must be graved and displayed upon his nature ; and he cannot be ignorant of it , or avoid it by stopping his ears ; but is , as the apostle speaks , without excuse ( not because he fortified himself , and left no passage for the law to enter at ; but ) because when he knew god , he glorified him not as god. secondly , the doctors principle being , that it is not inconsistent with gods nature to convey into man false perswasions ; least he should be urged with the horrid consequences of that tenet , he indeavours here to prevent it by telling us in this th aphorism , that nothing that hath in it any real turpitude or immorality , can justly be pretended to be gods command : and therefore he hopes that we cannot charge him with making god the authour of sin in man by reason of any such false perswasions conveyed by him into mans minde . but alas , this shift will not serve : for , it god may be the authour of what is not true , who can be assured that what all the world hath hitherto counted real turpitude and immorality ; is so indeed ? the rule by which the world judges of turpitude and immorality , is the light of nature and the moral law ; and who is the authour of this rule , but god ? how then shall the world certainly know that this is a true rule ? not because god made it ; for , by the doctors new divinity , god may be the authour of that which is not true : nor by the assistance of any creature , for doubtless it is as possible for the creatures to deceive us , as for the creatour ; nor can they inform us of any thing more then their creatour ( who may deceive them also ) is pleased to let them know . talk not then of real turpitude ; all turpitude will prove but imaginary , and founded onely upon supposition , that god , who might have made the moral law a false rule , did make it a true one : but how to evince that supposition to be an absolute truth , is perfectly impossible upon the doctors principle : of which principle , the consequents are full of such portentuous universal confusion , as excuses the whole rabble of former heresies ; and indeed affrights and amazes my meditation . sect. . he propounds this by way of question [ whether a full and firm conviction of conscience in the sincere , touching a religion in which some things are incorporated that be false , but without any moral turpitude , and of that nature that no moral sincerity may be able to discover the the falseness of them , can be rightly said to be the command of god to that soul , whether for tryal or punishment ] then , after a sally from it in the th and th sect. he saith in the th [ that this question will necessarily put as upon these three disquisitions . . whether it be competible to the nature of god , to convey a false perswasion into the minde of his creature . . whether it be competible to him , to convey a false perswasion as may oblige the perswaded to act or profess according to this perswasion , religiously and conscientiously : ( this will come up very close to the th objection to be propounded . ) . whether this false conviction or perswasion , may rightly be called the command of god to such a person thus perswaded . ] of these three why might not the doctor have spared the third , which seems plainly enough included in the second ? for if such a false perswasion conveyed by god , obliges man to act accordingly ; it must needs be the law or command of god to that man. but the multiplying of disquisitions , makes but the mist the thicker which he studies to cast about the th objection . and yet the truth is , his question is lyable to some other disquisitions , which he was not willing to discover . for first , i ask why he supposes such falsities in a religion , as no moral sincerity may be able to finde out ? moral sincerity is able to ask , seek and knock : and they who ask , shall have ; they who seek shall finde ; to them who knock it shall be opened . and divine wisdom saith prov. . . ( those that seek me early shall finde me ) . why he supposes that god may convey a false perswasion into the sincere soul , and that either for tryal , or punishment ? for why should god try , or punish by falsehood , when he may as well do it by truth ? and of all men why should he thus try , ( i mean by falshood ) or why thus should he punish him whom he knows to be sincere already ? these supposals are little to the honour of the divine majesty : nor could they possibly be made but by such a theologue as dr more . but i now follow whether he leads me . against the first of his disquisitions , he grants considerable arguments : the the first [ that it is repugnant to gods veracity : the second , that it is destructive of our belief of god in all things , if we once admit that he will convey a false perswasion to us in any thing . ] in order to answer these arguments , he first produces several texts of scripture touching this point , with expositors opinions of them : he begins with rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but how doth this concern gods conveying a false perswasion into mens souls ? let the end or intent of this act of god , interpret the act it self , the end is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might have mercy upon all : and doth god convey a false perswasion into them that he may have mercy upon them , especially that false perswasion being in points of religion ? whatsoever then is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it cannot be a conveying into them falsity of religion . but he adds [ upon which text , vatablus , sub imperio saith he , & potestate incredulitatis sinit esse , & facit ut ad tempus repugnemus gratiae , ut rubore tandem perfusi sitiamus ejus misericordiam . the apostle here treats of the jews incredulity touching jesus his being the messias . ] it seems he liketh this comment , which onely of all others he produces : and yet he confutes it by what he annexes of his own to it : for vatablus restrains not the words ( as he ought , and the doctor doth , to the incredulous jews . ut sitiamus includes himself and other christians . secondly if god facit ut repugnemus gratiae , god is the authour of sin ; unless the doctor dares say , that it is no sin to resist grace . thirdly , to resist grace , cannot be the way ( as vatablus pretends ) to make us thirst after mercy , but quite the contrary . hath not this text , and comment , done the doctor good service ? his next text is , s. iohn . . . . therefore they could not believe , because that esay had said , he hath blinded their eyes and hardned their hearts , that they should not see with their eyes , nor understand with their hearts , and be converted , and i should heal them . here he falls upon the same impertinency as in his former text : for these words are spoken , not of sincere persons : who are propounded in his question , but of the unsincere and wicked jews . besides , was there no moral turpitude in these mens obstinate resisting the means of salvation ? if there were , it is not pertinent to his question . lastly , there needs no other answer but clarius his comment , added here by the doctor himself , significat illos non potuisse credere , ob excoecatam mentem & obstinatum animum ; idque deum suo ipsorum vitio & culpâ permisisse . doth this infer , that god conveyed into them a false perswasion , and that so as to make it his command , and oblige them to act sutably thereto ? then he saith [ it is not altogether impertinent to add the example of gods assisting elisha , kings . . ] it seems his conscience told him that it was something impertinent , though not altogether . let the reader consider the place , and he will soon find it so much impertinent to this question , as not to deserve an answer . next he comes to what he calls a more eximious instance ( and so it may soon be ) kings . touching ahabs going up to ramoth gilead , v. . and michaia said , hear thou , &c. to the end of the sect. this saith the doctor is a very notable example of what is declared in a more general way by the prophet ezechiel , chap. . . and if the prophet be deceived when he hath spoken a thing , i the lord have deceived that prophet . upon the back of this he heaps a large comment of cornelius a lapide ; which concludes thus aliter ergo permittit mala deus , aliter homo ; homo negative , deus positivè . but i must pray the doctor to excuse me , if i trouble not my reader with answering that which concludes in terms apparently contradictious . however , sure i am , that s. austins credit is better then lapide's and he saith , lib de grat . & lib. arb. cap. . quando auditis dicentem dominum , ego dominus seduxi prophetam illum ; & quod ait apostolus , cujus vult miseretur , & quem vult , obdurat : in eo quem seduci permittit vel obdurari , mala cjus merita credite : in eò verò cujus miseretur , gratiam dei , &c. whatsoever false perswasion was in ahab , or in a false prophet , god was not the authour or conveyer of it into them , but the iust permitter . yet since the doctor makes this such an eximious instance , i will add something farther concerning it . first , was ahab a sincere person ? if not ; how is his example pertinent to this question ? the like may be urged touching ezechiels false prophets . secondly , what was ahabs perswasion of kin to any point of religion ? thirdly . how could that perswasion be a command of god binding him religiously and conscienentiously to go up to ramoth gilead ; when god sent michaia a true prophet , to assure him that if he went up , he should not return in peace ? i much suspect , that this instance is eximious in a sense different from what the doctor pretends , and that it will appear eximiously impertinent . the description of the whole business from v. . to the . is in a theatrical form suted to humane apprehension ; and must not be literally urged : the main drift being to shew that ahabs prophets were deceived by a lying spirit , upon gods permission : and that as certainly , as if the transaction had been managed in such a manner and with such circumstances , as the text represents it in , for the better complying with the capacity of them whom it concerned . nevertheless , to gratifie the doctor , i will put it upon the issue of the very literal sense of this story , whether god conveyed a false perswasion into ahab , or no. god being seated in his throne , and his court standing about him , he asks thus : [ who shall perswade ahab that he may go up and fall at ramoth gilead ? ] here it is plain , that god meant not to convey that perswasion into ahab himself : for he inquires for some else to do it . after several spirits had delivered their opinions , one on this manner and another on that ; forth comes one who undertook the business . god asks him wherewith he would perswade ahab ? he answers , [ i will go forth , and will be a lying spirit in the mouth of all his prophets ] here he plainly takes the whole action upon himself : but yet he had no power to execute it , till god gave him leave : whereupon god replies [ thou shalt perswade him , and prevail also : go forth and do so . ] thus the lying spirit offering his readiness ( that is , if god hindred not ) and god declares that he will permit it , and foretells the event . ahab might have been perswaded by truths ; therefore god first propounded , who will goe and perswade ahab , &c. but ahab also might be perswaded by a lie , and that god permits , leaving a wicked spirit , to his own wickedness ; and by permitting that , resolving to punish ahabs wickedness with his ruine . nothing appears in all this transaction which proves ahabs false perswasion to have been conveyed into him by god ; but that it was solely performed by that lying spirit , who did but his kinde in deceiving . and seeing ahab had for a long time despised gods true prophets , and hearkned to false ones , it was the decorum of divine justice to suffer his ruine to proceed from false prophets inspired by that lying spirit . yet still at the same time god sent his true prophet michaia , who informed ahab of the false prophets lie ; that it might appear ( to the shame of all such as dr more ) that as the devil indeavours to convey false perswasions ; so god interesses his spirit onely in the conveyance of true . and i presume the doctor will grant , that gods spirit was in michaia ; that if ahab had hearkned to him and been perswaded by him , this perswasion had been conveyed by god ; that however , michaia's prophecy was to him in the nature of a command from god not to go up to ramoth gilead : and if so ; then the perswasion conveyed into him by the lying prophets , could be no perswasion or command of god : unless we dream that god at the same time , concerning the same thing , and to the same person , can be the authour and conveyer of perswasions or commands , expressly contrary to one another . sutable to what i have said touching the carriage of this business , is the account theodoret gives of it : haec est prosopopaeia quae docet divinam permissionem : non enim verus dominus & veritatis magister jussit ut deciperetur ahab : per haec docuit propheta quod spiritus deceptionis impiis hominibus utens tanquam instrumentis , falso promittit victoriam : hoc autem fit deo permittente : nam cum prohibere potuit , non prohibuit quoniam indignus erat ahab cujus curam gereret . now for the forementioned place in ezech. . . if the prophet be deceived when he hath spoken , i the lord have deceived that prophet ] though it appertains not to the doctors question , ( as i hinted before ) yet concerning the scruple it may seem to afford , i answer : take it in the strictest sense the words will truly bear , it follows not that god did any more , deceive this prophet in ezechiel , then he did those prophets of ahab ; namely by giving leave to a lying spirit to deceive them . it was his justice upon that wicked prophet , to leave him to be inspired and acted by the devil . in brief , hear what theodoret saith upon the place , at non est justi judicis proprium , & decipere prophetam , & errantem punire : non ergo secundum efficaciam ait se prophetam in errorem inducturum , sed secundum permissionem : i. e. cum possim statim illius mendacium redarguere , sustineo , & divinâ lenitate usus permitto ut dolo utatur , quem voluntate non necessitate exercet . the doctors last instance , is that of gods hardning pharaohs heart [ who , ( saith he ) was so intoxicated with a false perswasion that his gods and his magicians would be able to stand it out with the god of the hebrews &c. god having given him up to this delusion ] i take him at his last words : god gave up pharaoh to this delusion . pharaoh obstinately hardned his heart against god ; and therefore god is said after that to harden pharaohs heart . how ? by conveying into him that false perswasion ? no : but , as the doctor here himself acknowledges , by giving him up to this delusion . i grant , our english chap. . . seems to say that god first hardned pharohs heart : but rhe doctor is not ignorant , that in the lxx it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is roboravit se , or roboratum est : which word occurrs again v. . and is there rendred by our interpreters , not , he hardned pharaohs heart ; but , pharaohs heart was hardned : which version is nearer to the original . so also it is , cap. . . & . . the doctor therefore might have spared the long adoe he makes about this word : especially seeing , let this hardning be how it will , yet pharaoh was no sincere person , and to such alone the question is by him restrained . after all this , as the result of his premised citations and considerations , he thus concludes in his th section [ god may , and sometimes doth , convey a false perswasion into the minde of man , certainly and effectually though permissively , which was the first disquisition conteined in the main question . ] i wonder not that the doctor thinks it lawfull for him to convey a false perswasion into the readers minde , when he holds that it well enough becomes god himself so to do . that the doctor indeavours thus to convey it , will appear if the reader will but look back and mark whether this were ( as here he affirms ) his first disquisition . he propounded it in his . sect. in these very words whether it be competible to the nature of god , to convey a false perswasion into the minde of his creature ) compare now and you will finde , first the former words of the disquisition changed , and instead of ( it is competible to the nature of god ) i. e. god may do it ) these words ( god may , and sometimes doth it . ) secondly you will find all those words , ( certainly and effectually , though permissively , ) thrust in here , of which there was not one syllable there . and yet he doubts not to say , that this was the first disquisition . if he makes no bones of right down affirming what is false , i shall look how i build upon his words hereafter . but the sense of this intruded piece , is against all sense : for doth god operate that himself , which he doth not operate himself , but leaves to be operated by others ? though upon gods permission , the effect certainly follows , by the diligence of wicked agents let loose ; yet to say therefore , that this is an effect operated by god himself , will fetch in god to be certainly the authour of all the sins in the world : seeing no sins are perpetrated but what god permits ; and upon his permission , or leaving the devil and wicked men to their own swinge , all sins that are , do certainly and effectually come to pass . this consequence of his doctrine the doctor may do well to think on at his leisure . lastly , i must agian minde him , that all his examples produced out of scripture , whether of the obstinate iews , or the assyrian army , or ahab , or the lying prophets , or pharaoh ; are concerning men who were not sincere . yet his main question was touching conviction of conscience in the sincere : so that had these examples indeed proved , that god conveys a false perswasion into the unsincere ; yet they had been far enough from making for the doctors purpose . in his th section he proceeds to [ the objections against this conclusion , as if it were repugnant with gods veracity , and destructive of our trust and belief in him . ] to answer this , he is put to his reserve of jugling , and strangely casts about . i must have patience to transcribe his tricks ; which are these , [ as gods exercising sometimes his severity , sometimes his mercy , which are two opposite modes of the divine justice , bears no repugnancy at all with either attribute ; it being upon several occasions and subjects : so for god to make use sometimes of his veracity , sometimes of that policy which his practical wisedom ( whereby he acts in the administration of the affairs of the world ) thinks convenient , and which clashes not either with his justice or goodness , is not at all harsh or incongruous , provided it be upon distinct occasions and objects . for indeed the occasion and object altering , the exercise of the mode of this or that virtue must change ; or else it will hardly prove any mode of virtue at all . as if severity should be used upon one who was a fit object of mercy . if any judge should act after this sort , it would loose the title of severity , and take on the face of cruelty : so if veracity should be used in such a case as required due policy conformable to justice and goodness ; it would loose the appellation of veracity , and deserve the stile of unpolitickness . as for example , if a man was throughly assured that such an one with his company came with a murderous intention to his house to kill an innocent person , it may be his native prince , that had made an escape from the murderers ; and that he could not any way secure him from those barbarous pursuers , but by making them by some device or other , to believe he was gone from the house ; if instead of this necessary artifice he should in plain terms tell him he was there , were this that virtue of veracity , or not rather , at the best , an instance of most dangerous and mischievous folly . for it seems a strange virtue that is devoyd of all goodness , and that must needs be the handmaid of the greatest injustice , of murder ; yea , of the most execrable parricide . wherefore in such cases as this , it doth not clash with the virtue of veracity , not to speak the truth , since veracity hath no due object here , and so would prove no due moral action . nor can he hold his tongue ( we will suppose ) but by exposing his own life , and betraying the life of his prince . ] first , he makes severity and mercy , two opposite modes of gods iustice. this is odd , for the office of justice is to do right to all , and give them what they truly deserve : if severity doth no more nor less then thus , it is the same with justice ; if it doth more or less , it becomes injustice . and for mercy , how is that a mode of justice ! for mercy deals not with all as they deserve , but more kindly then they deserve . those whom justice would and must condemn , mercy finds a way to save . secondly , he saith that gods exercising sometimes his severity , sometimes his mercy ( the objects being distinct ) bears no repugnancy at all with either attribute . i suppose his meaning is , that thereby gods severity and mercy are not mutually repugnant . and what then ? why then it follows in like manner , saith the doctor , that his exercising sometimes his veracity sometimes his policy ( provided it clash not with his justice or goodness ) is not at all harsh or incongruous , the objects being distinct . why observes he not the due manner of the apodosis in his comparison , which should have run in this manner , [ so for god to exercise sometime his veracity , sometime his policy , bears no repugnance with either attribute , ] but slips into those words , [ it is not at all harsh or incongruous ] i can at present imagine no reason but this : he had intimated that veracity and policy are two of gods attributes , by naming mercy and severity to be so ; for to them , as to this point , he compares gods veracity and policy , and with this he would slily have run away ; wherefore he forbears expresly to term these later by the name of attributes ; least it should too much startle , and probably scandalize his reader . for though we readily grant veracity , yet we as readily deny policy to be an attribute of god. no true christian , but adores god as supremely wise ; but to call him a politick god , he counts it a profane diminution . and dr more , in making his god a politician , will give some men occasion to suspect , that all his religion is but policy . who knows not , that craft or policy is onely usefull to supply the defect of power ? for he who hath power sufficient to effect whatsoever he pleaseth ; needs no help of policy to compass his designs . wherefore though to men it may seem usefull ; yet it cannot be so to god , whom we believe to be omnipotent . what we weak mortals want of the lion , the fox often supplies ; but the lion of iudah cannot without blasphemous derogation be affirmed to need any such shift ; and if he needs it not , why doth the doctor obtrude upon him a needless attribute ? thirdly , having made mercy and severity two opposite modes of gods justice , and brought in as a parallei to them veracity and policy ; he should have done but honestly to have told us , of what vertue in god this veracity and policy are the two opposite modes : but here he leaves us to seek . fourthly , though gods mercy and severity ( as to different objects ) be not repugnant , but may well consist in the same god : yet veracity and fallacity ( for the policy the doctor fastens upon god , is neither better nor worse , would he speak it out , them down right fallacity ) can by no means be consistent in him . and the reason is this ; god exerciseth his mercy , by forbearing to exercise his severity or justice ; which forbearance infers no repugnancy : but he doth not exercise fallacity by forbearing to exercise veracity , if he deceives any one , he doth an act positively and essentially repugnant to his veracity . fifthly , the question here was , whether it be repugnant to gods veracity to convey a false perswasion into his creature . as an argument that it is not repugnant , the doctor tells us that policy is not repugnant to his veracity ; and what is this policy , but his conveying of a false perswasion ? so he very profoundly proves idem per idem : namely , that to convey a false perswasion , is not repugnant to gods veracity , because it is not repugnant to gods veracity , to convey a false perswasion . sixthly , he supposeth that in some cases , there may not be a due object for gods veracity , and therefore it were unpolitickness in god , if he should exercise his veracity there . yet in his main question , which occasioned this disquisition , the object is the sincere person ; and it is strange that such a person , of all others , should not be a due object for god to deal veraciously with . lastly , his comparison of a man harbouring his prince when persecuted by bloudy rebels ; is most miserably impertinent in this question concerning the most wise and almighty god ; unless he will also suppose , that this god can be put to such straits , as he supposeth that man to be : which supposal includes such impudent blasphemy as i tremble to think on . surely were that man in gods condition ; were he omnipotent , he could not be straitned by any necessity either of lying or speaking a lye , thereby to secure the life of his prince lurking in his house . after this , he distinguisheth between speaking a lye , and speaking what is false , and counts this the best distinction for salving their credits , [ who from the example of the hebrew midwives , whom god rewarded for the fair story they told the infant-murdering pharaoh , have concluded it lawfull in some cases to lye . ] but how will he prove that god rewarded them for that story ? the text is this , exod. . v. , . ( therefore god dealt well with the midwives ; and the people multiplyed and waxed very mighty . and it came to pass , because the midwives feared god , that he made them houses . ) moses having vers. . told us that god did therefore deal well with them : least we should presently fancy , that it was for telling that fained story ; he gives us the true reason , vers. . namely , because they feared god. the fear of god made them forbear from murdering the innocent infants ; and this piety god crowned with a correspondent reward ; for he built them houses , that is , raised and established their families , because they conscientiously refused to destroy the families of the israelites . he adds [ simply to speak what is false , hath no immorality in it at all : otherwise , no man might dispute or pronounce a false axiom . and if an axiom spoken that hath neither any conformity with the minde of him that speaks , nor with the thing it pronounces of , is not morally evil ; that incongruity betwixt enuntiated falsity and the minde and the thing , hath no moral evil in it . what moral evil then can it have in it , when it is enuntiated for a good end , and in very congruous circumstances ? ] still extravagant . the point in hand , is not concerning the meer simple pronouncing of what is false , but pronouncing it ammo decipiendi , on purpose to convey a false perswasion into the hearer , and making him believe that to be true , which is not true ; and this i trow , hath some immorality in it : nor can the specious pretence of a good end , excuse what is morally evil . [ wherefore , as it is said of unity , ( which yet is one of the divine attributes , ) nibil boni est in unitate , nist umtas sit in bono : so i say of veracity , nibil boni est in veracitate , nisi veracitas sit in bonum . ] i pray doctor , was it ever said of that unity which is one of the divine attributes , that nihil boni est in unitate , nisi unitas sit in bono ? that nisi supposeth it possible , that the unity spoken of , may happen not to be in bono : but is this possible touching the unity of the divine nature ? you might therefore more wisely and mannerly too , have spared your ill-looking parenthesis . besides would you have imitated that sentence , as you pretend , you ought to have said , nihil boni est in veracitate , nisi veracit as sit in bono . but you were aware that there would have been but small sense in those words , and nothing at all to your purpose : therefore notwithstanding your premised ( so i say ) you do not say so , but quite another thing , namely , in bonum , for in bono . [ and that goodness is the measure of all moral perfection in man , as it is certainly the most sovereign attribute in god , and the measure of all what we may by way of analogie , call moral attributes in him . neither can any thing be rightly termed an act of severity , mercy , policy , veracity or the like , unless it participate of his goodness , and involve not in it more evil then good ; so that in what objects or occasions that would happen , the goodness of god would not fail to make use of such a mode of his justice or wisedom , as were opposite to that which would create so much inconvenience . ] how marvelously little makes this discourse of gods goodness , to the doctors purpose ! unless he supposeth , that the divine goodness may suffer , if we hold that god cannot convey a false perswasion into mans minde . but is god any thing the less good , because he cannot deceive man ? if gods veracity be alwaies strictly exercised , and no policy admitted in his actions , what evil or inconvenience could hence ensue ; seeing he is , notwithstanding , still almighty , and can by no exigence be forced to stand in need of craft or fallacity to maintain his goodness ? now at length , having cleared the field , ( just as you have seen ) the doctor victoriously concludes , that what he hath said [ if duly considered is more then enough , for the proving that gods conveying a false perswasion into the minde of his creature , permissione certâ & efficaci , may not clash at all with the divine veracity . ] but first , those words , permissione certâ & efficaci , were not in the question propounded , but jugled in here , he knows why . this is his old trick , but so pitifull an one , as will onely make him debere ludibrium pueris . secondly , if they had been in the proposed question , they had onely made the question ridiculous , by supposing that to be gods act , which is but his permission ; for the appendent epithets certâ & efficaci , will no way mend the matter ; as i have proved already . in his th sect. he advanceth against the d objection , and saith , [ as for the d objection , as if this supposition were destructive of our faith and trust in god ; as if this once admitted , we could never know when he spoke truth , or were in earnest with us , i. whether the religion we are at present perswaded of be true ; the answer thereunto is not far to seek . i say therefore , that though a false religion were the command of god , it is no lett or hinderance to the sinding of the true : for though it be his command , yet it is not with those circumstances that his absolute and enuntiative command is . such as the superlative holiness and unimitable miracles of the true prophet , express voices from heaven giving testimony to him ; his rising from the dead , and his visible ascending into those mansions of glory ; and finally , the perfect congruity of the whole religion to the exactest reason , and its having nothing in it repugnant thereto ; the being attested to by illustrious prophesies , both many and at great distances from the event , with the like advantages , which no permissive command of god can be circumstantiated with . ] indeed such answers as this , need not be far to seek : for the point is this ; whether , admitting a false religion to be the command of god , we can know when god speaks truth , and whether the religion we are at present perswaded of , be true . he saith , the admitting this , is no lett or hinderance to the finding the true religion : and why ? because such a command is not so circumstantiated as his absolute enuntiative command is . here i first demand , why he thus distinguisheth gods commands ? for the command in question , is by himself supposed to be a full and firm conviction of conscience conveyed by god into the minde ; this cannot be , unless the command be given and signified to the minde , that is , unless it be some way or other enuntiated ; and indeed it cannot be convinced how god can give a command , if it be not enuntiative . then for absolute , this command is such also . for the doctor supposeth it to be a command touching religion , nay to be religion it self ; and will he have it not absolute , but conditional ? if he will , yet this cannot serve his turn ; for he affirms , sect. . that this false perswasion conveyed by god ( which is the command ) doth necessarily oblige the party perswaded , to act conscientiously thereupon ; and if it doth so it must be absolute . the doctors distinction therefore is repugnant to his own doctrine . secondly , it is easily evincible out of the doctors own concessions , that the admitting of this principle must needs be a ●…ett or hinderance to the finding the true religion : for let this command or false perswasion be circumstantiated as the doctor pleaseth , yet still it is a command conveyed into the minde of man , and with such circumstances , that even in a sincere soul , it begets full conviction of conscience , that it is indeed gods command . now the conscience being thus convinced , no circumstances of any other religion , can operate upon such a soul , to believe it to be true : and the reason of this is plain , for the soul is already satisfied , that the religion she hath embraced , is gods command ; she cannot therefore ( especially if she be sincere ) listen to any thing repugnant to the religion she hath already entertained . for all circumstances of that other religion , cannot possibly mount higher then to prove it to be of god , and to be his command strictly obliging the conscience : but this soul being convinced that her present religion is such , she can have no just reason to change it ; and may well and honestly suspect , that the pretence which another religion makes of proceeding from god , though never so full and specious , is yet indeed but fallacious , and a train fairly laid to deceive her . and is this no lett or hinderance to the finding of the true religion ! for my part , i have been considering it , and must profess , that i am not able to fancy any hinderance so great . as for the particular circumstances which he mentioneth of the christian religion , ( viz. the superlative holiness , &c. ) we may suppose the whole history of them known to an honest moral iew. now if this iews religion may be granted to be conveyed into his minde by god , and thereby be gods command to him ; well may he neglect those circumstances , and rest securely upon what is gods command , viz. his own religion as it is opposite to the christian : for why should he believe or regard any thing contrary to what he is convinced in his conscience to proceed from god ? if it be replyed , that in case this iew would but hear such reasons and arguments as may be drawn from those mighty circumstances , they would prove to him that he is in an errour , and ought to reforme his erroneous conscience : he may by dr more 's principle readily answer , that though his religion could be proved an errour , yet still it may be the command of god ; and that for his part , he is convinced that so it is : wherefore whilst gods command sounds in his soul , he holds it impudent impiety to disobey it . as for reasons and arguments , they can signifie nothing to him ; for a perswasion conveyed by god himself , may include falsity ; much more may any reasons and arguments which men can muster up to perswade him . for it is demonstrable , that if god may convey a false perswasion , then may any thing made by god , whether angel or man , whether reason or sense , make a false representation . thus except it be granted , that god be of immutable veracity , and can neither deceive nor be deceived , there neither is nor can be any stable grounding upon any thing in the world as true . i might here minde the reader , of the doctors varying the terms of this objection : but i hasten to follow him , for he immediately adds , that [ by purification of our mindes , perfecting holiness in the fear of god , and by free and unprejudiced reason , a man shall ( with gods assistance ) be fully able to distinguish the permissive command of god , from his absolute or enunciative ; and know at last that the former was for trial or punishment , but that now he is under his most perfect and absolute command indeed . ] the vanity of his distinction between gods permissive , and his absolute or enuntiative command , i have noted already . now it was well the doctor forgot not here to put in ( with gods assistance ) else he who by his own industrious wit discovers a falsity in the perswasion introduced by god , might be thought cunninger then god the authour of it ; but if god must help him to do it , the case is altered . and yet perhaps the policy of that god might notwithstanding be questioned , who contrives and conveys a false perswasion , and then assists men in discovering his own deceit . but now the means which he prescribes for attaining the knowledge of the true religion is such , as is not within the sphear of the party concerned : for this party is one in a false religion , and conscientiously convinced that it is true . can he purifie his minde and perfect holiness ? can he attain to complete sanctity in a false religion ? if he can , then it is most certain that unprejudiced reason ( though indeed it be ridiculous to suppose , as the doctor doth , that such a mans reason should remain unprejudiced whilst he conscientiously holds a false religion , ) will rather perswade him to set up his rest in that religion which he is already convinced to be gods command , then to seek another contrary to it . for what reason can move him to imagine , that a religion conveyed to him by god , and such as by it he perfects holiness in the sight of god , is not that gods absolute , but as the doctor will needs have it , his permissive command ? again , what is the sense of gods permissive command in this case ? is it that god effectually permits a lying spirit to instill that false perswasion into man ? even this will not amount to make it gods command , unless we grant every sin which the tempter perswades us to , to be gods command also . but if it be , ( as the doctor in the first question propounded it ) competible to the nature of god , to convey a false perswasion ; then may god do this immediately by himself : and how then is such a perswasion his permissive command ? doth god permit himself to command ? or doth he command permissively ? or is that command which obliges the conscience religiously to act ( for so the doctor affirms this to do ) onely a permission , or a commanding permission ; or what in gods name is it ? well , the doctor nevertheless concludes , in the close of this th sect. [ that this his supposition is no prejudice at all , but a mighty advantage to christianity : for were but mankinde perswaded that for ought they know , the present religion they are under , may be but a permissive command imposed upon them for punishment or trial , it would ingage them not to immerse themselves so much into the world , but to live holily , and meditate seriously on divine matters ; to pray servently , and seek diligently what is the true religion indeed , which undoubtedly would confirme the christian more strongly in his religion , ( truth the more it is tryed , gaining the greater empire upon the minds of men ) and were the next way to turn all men that made serious use of this principle unto christianity . thus have i fully cleared the first particular disquisition comprised in the main question from the chief objections made against it . ] here the doctor speaks of mankinde , christians and not christians ; and affirms it advantageous to christianity if they were all perswaded that for ought they know , their present religion may be but gods permissive command , i. e. not the true religion : this prompts all the world to be cartesians in religion , and suspect all principles which they had before believed , yea though christian principles for the doing of which , could the doctor prevail with them , he doubts not but it would ingage them to abandon secularity , to live holily , to meditate seriously on divine matters , to pray servently and seek diligently what is the true religion indeed . but how knows the doctor that this effect will follow ? his credit is not so good as that we take his word for a warrant : and doth not sad experience tell us that many christians ( seduced by such leaders as the doctor ) growing thus disquisitive as to doubt that the principles of their religion may be false , have instead of growing unsecular and holy , turn'd grossly carnal , prophane , and little less then atheistical : instead of serious meditation , fervent prayer , and diligent search for the true religion ; made a mock of devotion , and sacrificed themselves to idleness , pleasure and vanity ? it is true , we are to try all things : but that is before we receive them , not after . he who turns from any other religion to the christian , ought to try and be fairly satisfied concerning the christian , before he ingages in it : but having so ingaged , then he is not to unravel all again by doubting of what he had upon just grounds imbraced ; unless he means to be a perpetual weathercock . as for those who are educated in the christian religion , and never were ingaged in any other ; it is very usefull to exhort them to so much meditation and study in it , as to inable them to give a reason of the hope that is in them , and to stop the mouths of gain-sayers : but to tell them that it is for their advantage to be perswaded that for ought they know their religion may be false , is a certain way to make them for a while to believe no religion ; and a probable way to render them secure and perfect atheists : for , upon such a perswasion , they are so far from being ingaged to live holily , to pray fervently , to wean themselves from the world , &c. ( as the doctor would pretend ) that they are rather ingaged in the quite contrary . and my reason is : because all these and such like parts of piety , are parts of that very christian religion which such men are perswaded may for ought they know , be not gods absolute , but his permissive command , that is , not true but false . if it be replyed , that such duties as those , are taught us rather as we are men , then as we are christians ; i mean by the law of nature and right reason ; and that therefore our suspending our belief of our religion properly as christian suspends not our belief of being obliged to those duties : i answer : first , those duties are all incorporated in the gospel and more expressly taught us in christs law , then in the l●… of nature . . as i suspend my belief of the truth of christs law , so i may suspend my belief of the truth of natures law , and suppose that this as well as that , is but gods permissive command . . not to be immersed in the world , is to be mortified : to live holily , or as he expressed it before , to perfect holiness in the fear of god , is to be intirely spiritualized : and these are properly christian virtues . now touching them who are not christians , the doctor affirms that the serious use of this his principle [ viz. that for ought they know , their religion is false , i. e. onely gods permissive command ] is the next way to turn all men to christianity . indeed to perswade them , that for ought they know their present religion may be false , is a fair step towards their i●… quiring after the true . but to perswade them so upon dr more principle [ viz. that their religion may be false , though it be gods command , and though their consciences be convinced that it is his command ] is not the way to christianity , but to atheism , or at least to an indifferency in religion little better then atheism . for , grant the infidel this ground ; and by what arguments will you press him to turn christian ? the best which dr more can suggest are i guess , those which he hinted in this section , i. e. the superlative holiness and unimitable miracles of christ : voices from heaven giving testimony to him ; his resurrection , his ascension , his being attested by prophesies at great distance . to these or any the like , the infidels answer is ready , viz. dr more hath assured me that god may be the conveyer of a false perswasion : why then should i not conclude that all these strange stories you tell me of christ , may also be false ? for why may not you , or any men whatsoever , deceive me , as well as god ? yea but if you will purifie your self , and perfect holiness in the fear of god , and use free and unprejudiced reason , you shall by gods assistance find those stories to be true . to this likewise his answer is at hand : how know i that all you now say , is not a train to convey a false perswasion into me ? i cannot in any reason be more assured of your veracity , then i am of gods : and your pretended veracity here , may be nothing else but policy . but whereas you tell me i shall discover the truth by gods assistance : what am i the nearer , or how can i trust to that staff , if god himself may be the authour of a false perswasion ; and if he , no less then you , may in this case , for ought i know , exercise his policy , and not his veracity ? the second argument therefore ( which i also take from dr more , in the mentioned place ) must be this : that christian religion holds perfect congruity to the exactest reason , and hath nothing in it repugnant thereto . to this the infidel may thus reply : if god may deceive me , exactest reason may deceive me . or if your god can deceive , and reason not ; then shall reason be my god : onely i would desire you to inform me where exact reason dwells , and how i may come acquainted wit it . if it be that which cannot deceive , i am sure it dwells not in me , for i dare not think my self priviledged with that veracity which you deny to god : and how you can prove that it dwells in you , is past my imagination . had you told me that god cannot deceive , and that he hath set up the candle of reason in mans soul ; i should have counted the dictates of this reason to be infallible : but seeing you teach me that god the prime fountain of all things whatsoever , may convey into mans minde that which is false , you leave me no certain bottom to build upon : and therefore i had best even at a venture be content with the religion i have hapned to be in , whether right or wrong ; and not trouble my self about the needless entertaining of a new one , which for ought i know ( or you either , upon this your ground ) may prove a false perswasion . and thus the oraculous doctor hath cleared , yea and fully cleared ( but we want some new dictionary to teach us what clearing signifies ) his first particular disquisition . sect. . he thus proceeds [ the second was , whether it be competible to the nature of god to convey a false perswasion in things practical , and which religiously and conscientiously oblige the party thus perswaded , to act accordingly , or abstain from acting . ] this he decides affirmatively : for he adds , that [ ahab was thus deceived by gods effectual permission of that lying spirit that profer'd his service in that affair : for the belief of that sure success which he thought was promised him from god , was plainly of that nature as to oblige his conscience to fight the lords battels against the uncircumcised . ] upon supposal of his former conclusion , viz. that it is competible to gods nature to convey a false perswasion into the the minde of his creature , ( which conclusion i hope i have made appear to be shamefully false ) i will grant him , that such a perswasion doth conscientiously oblige the party perswaded , to act , &c. but i have already proved that this was not ahabs case , and that it was not god but the divel who deceived ahab : he must therefore give us some other instance : and that he doth in the very next words . [ moreover that example of gods conveying that perswasion into abraham , that he would have him to sacrifice his son , is beyond all exception : for it is manifest that abraham was so perswaded , by both what he did in the history , and what is said of him heb. . . by faith abraham when he was tryed , offer'd up isaac , accounting that god was able to raise him up even from the dead , from whence he also received him in a figure . and if he had not been perswaded that he was indeed to sacrifice him , it had been no tryal of his faith : but god never intended he should sacrifice him , and therefore this perswasion he conveyed into him was false , but did most indispensably oblige his conscience to act , for the giving of a proof of his wonderfull faith in god. ] the doctor may exercise his wonted confidence ; but for all that , i must tell him , he is much mistaken , ( as confident men use to be ) and that this example is not beyond all exception . first he argues that abraham was perswaded that he was to sacrifice his son , because unless this be granted , it was no tryall of his faith . i ask , of what faith ? the doctor would have us think , it was that faith , by which abraham believed this to be gods command : and was this such a singular exploit of faith , as to render abraham so eminently famous ? what is more frequent then for saints to believe that to be the command of god , which god commands them ? the strangeness of the thing commanded alters not the case : it may perhaps stagger the person commanded in reference to the performance of it ; but it obstructs not his belief that it is god indeed who gives such a command , unless the thing commanded be apparently repugnant to some known law of god. here i easily imagine the doctor will greedily reply , that this command was such , as being inconsistent with gods law against murder . now therefore i see i must tell the doctor some news ; and this it is . that this command of god was not contrary to his law against murder : nor had abraham murdered isaac , though he had actually sacrificed him : for , god had expressly promised him before , that in isaac should his seed be called . gen. . . this promise abraham firmly believed , and doubted not but isaac should infallibly propagate his seed : wherefore , chap. . upon gods command ( though most strange and unexpected ) to sacrifice isaac , abraham in most noble confidence of gods veracity , makes no demurrs , but prepares to offer him ; not having the least scruple but god could and would make good his word ; for he fully accounted that he was able to recall his son from his ashes , and to raise him up even from the dead , as it is heb. . . to murder ( which gods law forbade ) is to take away mans life without just authority , and so to take it away , as utterly to destroy it : but abraham now had authority given him by the lord of all ; and he knew and believed , by virtue of gods promise , that though he sacrificed isaac , yet he neither should nor could finally destroy his life . certain he was , that this sacrificing of him , was not quite to make an end of him , but onely to open a way to gods miraculous asserting his former promise . and this , this was the signal tryal of abrahams most steady and glorious faith : not the trying whether he believed that command of sacrificing isaac , to be the command of god ; but whether he firmly believed the former promise , that in isaac should his seed be called . and indeed thus much is clearly enough legible in the mentioned , heb. where the apostle first sets this note upon abrahams faith he that had received the promises , offer'd up his onely begotten son of whom it was said , that in isaac shall thy seed be called , v. , . and then he adds in what his faith consisted accounting that god was able to raise him up even from the dead , v. . secondly though the doctor offers no other proof , that abraham was to sacrifice his son ; yet i freely grant it him . but was this a false perswasion ? he believed that god commanded him thus to do , and that it was his duty to obey . is there any falsity in this ? i , but the doctor urges that god intended not he should sacrifice his son actually ; yet had conveyed into him a perswasion , that he did intend he should actually sacrifice him : and this perswasion of gods intent was false . i answer , . abraham was perswaded that god commanded him so : and what reason had he to look any farther . . suppose he were expressly perswaded that god intended he should actually sacrifice his son ; which yet god intended not : nevertheless he knew and was perswaded also , that if god stopped him in the act of sacrificing by a countermand ; then he intended no more but that he should with unfeigned obedience willingly and readily offer himself to slay his son . wherefore his first perswasion ( viz. that god intended he should actually slay his son ) was conditional ; namely , provided that god himself did not interpose in the act by a new command , and so accept the sincere will , for the deed . now this conditional perswasion , had not the least falsity in it ; nor was abraham any ways deceived by it . god did not deceive abraham ; but dr more deceives himself . nay father ; what if abraham did actually offer up his son ? what if god acknowledges , the scripture attests , that he did so ? what then becomes of this false perswasion so eagerly pressed by the doctor ? but god saith to abraham gen. . . seeing thou hast not with held thy son , thine onely son , from me , and the apostle saith expressly heb. . . by faith abraham offer'd up isaac ; and he who had received the promises offer'd up his onely begotten son : not ( prepared to offer ) but ( did offer ) that is actually : and this is here twice for fail affirmed in the same verse . abrahams sincere will , is by god accounted for the very deed. if the doctor still retorts , that abraham understood not aforehand that god would accept the will for the deed ; and that his willingness and readiness was all that god intended : but on the contrary that he was then perswaded that he ought to shed his sons blood on the altar ; and that in this perswasion he was deceived by god. to this , my former answer concerning abrahams conditional perswasion , is sufficient , but i add , had he been perswaded , that he ought ( absolutely , without any condition , and exclusively of any thing that might happen and intervene to the contrary ) actually to shed his sons blood : how will the doctor prove , that god conveyed into him this perswasion ? for if god did convey it , then must god be supposed to perswade abraham , . that the readiness of his will would not serve his turn . . that though any thing intervened , be it a countermand from god in the very act , yet he was bound to neglect that countermand , and to execute the first injunction . dares the doctor suppose that god thus perswaded abraham ? besides , what if abraham came into such a perswasion as is premised above , by not considering the first or second now mentioned , neither affirming nor denying , nor thinking of either ? must it be that god caused abraham so not to consider them ? thus abraham might possibly be perswaded that in event he should actually slay his son , and yet god not so perswade him , or any more then that it was gods will he should really goe and obey by doing on his part what was commanded . imperative words are spoken to the will , what he should will to do , not predictive of what should in event be executed . to conclude , god himself intended that abraham should actually sacrifice his son , unless he interposed a command to the contrary , ( for thus we are forced to distinguish in gods acting , to make it intelligible to our selves , ) and of thus much was abraham perswaded ; in which perswasion there was no falsity . that god intended also to interpose a contrary precept , the event assures us is true : but this argues not abraham to have been falsly perswaded in this point ; for god had conveyed no perswasion into him touching it , either true or false . the sum is this : abraham was certainly perswaded that god intended he should sacrifice his son ; unless before the striking the fatal blow , the same god interposed a countermand . whether god would so interpose he knew not : and when god did actually interpose , abraham found not himself any more deceived by god , then if he had not interposed . the doctors addition out of siracides , chap. . vers. . may well amount to what the apostle saith , heb. . . ( whom the lord loveth he chasteneth , and scourgeth every son whom he receiveth , ) but can never prove that god tries men by impressing falsity upon their mindes . the reader may please to view the place , for i hasten to his th section , where he comes to his d disquisition , and saith , [ the third is , whether such an effectual , though permissive false perswasion from god thus obliging the conscience to act , or abstain from acting this or that , may rightly be called the command of god ? ] his old art here again . in the th sect. where he propounds this disquisition , it is in these terms , [ whether this false conviction or perswasion may rightly be called the command of god to such a a person thus perswaded . ] what terms he now inserts is evident . but however he resolves the question roundly and briefly , saying , [ i think it is evident that it is of right so called , ] viz. the command of god. ] and truly well he might , if we grant him ( what he presumes we cannot deny ) his conclusion of his former disquisition . his tenet there is , that it is competible to the nature of god to convey into man such a false perswasion , as doth of its own nature necessarily oblige him to act conscientiouslly thereupon . these are the last words of his th section . now if it oblige a man , if of its own nature it oblige him , if it oblige him necessarily to act , it must needs be supposed to have the nature , and so to deserve the name of a command . this d disquisition therefore might ( as i noted at first ) have been well spared , did not the doctor take much felicity in unnecessary scribling . but his word permissive , which he hath crowded into this disquisition , seems something to trouble his stomach ; wherefore to ease himself , he makes his reader object that , if it be permissive , it is no command . to this he makes this pretty answer : [ here i am very willing to compound with the opposer , and to determine it onely a permissive command . ] but the compounder presently suspected that the reader would count his composition pitifull nonsence : immediately therefore he adds , [ which is not so bad syntax , as it may seem at first sight , but very good and warrantable sense . ] alas , the syntax is not to blame , but looks well enough at first sight : all the fault lies in the contradiction of the terms . let us see therefore how the doctor warrants and makes good ( very good ) the sense . why this he saith he will do by this obvious illustration , [ suppose some mighty prince should knowingly and wittingly by connivance permit the keeper of his broad seal to signe some commission or command , to such or such parties in some province of his empire to act thus or thus , but not contrary to any of his laws promulgated to that province , so that they cannot make the least scruple concerning the legitimateness of the instrument . i demand if these parties that receive this broad seal , do not receive a command from their prince ; and ask further , whether it be any more then a permissive command . i do not mean permissive in counterdistinction to injunctive , ( for that indeed were not so good sense ) but an obliging injunction from their prince , and yet coming to them onely by his connivance and permission . this i understand to be a permissive command , and such as will secure the parties from all blame and harm from the displeasure of their prince , they having his broad seal to authorize their actions ; nor have any other authority violently to hinder their proceedings , till they have a certain and infallible injunction from the prince himself , not onely permissive , but oral and positive so to do . ] it is a great part of this doctors trade , when he is destitute of solid arguments , ( as needs he must be ) to maintain gross errours and nonsense ; to attempt the feat by comparisons . but of all that i have happened to read , i remember no writer who useth this kinde of proof with so bad luck . here he first compares god to a prince , who willingly and wittingly by connivance , permits the keeper of his seal , &c. this falls short of the question , which is , whether god himself conveys a false perswasion or command ; not whether he permits another to convey it . and by the doctors instance in abraham , his opinion appears to be , that god himself immediately ( without the intercurrence of any keeper of his seal ) doth convey a false perswasion or command . besides , what false perswasion is conveyed into him who receives commission from the keeper , as the doctor supposes ? is it that he thinks it to be the princes command which he receiveth ? nothing less , for he were falsely perswaded , if he did not think so , seeing no prince doth more certainly and legally command , then by his bread seal . but the truth is , a keeper of his princes broad seal , may possibly set that seal dishonestly to what he ought not . but gods broad seal cannot be set to ought , but by himself . for gods broad seal , are such works , as none but himself can set or work ; and therefore they are his seal . so that the comparison comes not up to the main thing in controversie , whether god himself can convey a false perswasion into mans minde . what any other officer doth ( he not doing it , ) is not in this case gods act or conveyance , nor to be held as such , though in earthly princes it may . yea , but the doctor supposes that the prince did not expresly bid his keeper seal such a commission , but onely wittingly and willingly connived at it , and that therefore it is his command no more then permissively . i answer , if commissions or commands under the princes broad seal , be ( as they are ) most truly and legally his commissions and commands ; and if such a commission or command be not issued by the keeper surreptitiously , or of his own head , and against the princes minde and laws , but so as the prince himself prudens & sciens doth wittingly and willingly ( as the doctor here supposeth ) give way to the issuing of it ; this is as much to all intents and purposes the princes positive commission and command , as if he had orally in the most express words imaginable joyned his keeper to seal and issue it . this example therefore affords not the least parallel to the doctors chimera of a permissive command from god ; nor doth it prove the terms to be good , much less very good , and warrantable sense . had i leisure to be sportfull , i would scan those pretty words of his , invented as if on purpose pro ridiculo & delectamento ; [ i mean not permissive in contradistinction to injunctive , for that indeed were not so good sense , but an obliging injunction from their prince , yet coming to them onely by his connivance and permission ; this i understand to be a permissive command . ] wherefore let some body else ask him , first , how permissive can be understood to be permissive , and yet not contradistinct to injunctive ? secondly , how that can be an obliging injunction , which comes but by permission and connivance ? that the sequel involves him in inextricable non-sense , who can help it ; seeing the doctor will rather venture to speak any thing , then yield that he hath spoken amiss ? sect. . he saith , [ wherefore having rightly stated and cleared the three particulars of the question propounded , we shall now be bold to infer the whole conclusion in this th aphorism . ] reader , how rightly and clearly he hath performed what he here boasts , do thou judge ; mean while i follow him to his th aphorism , which runs thus ; [ that a full and firm conviction of conscience in a soul that is sincere , touching a religion into which some things are incorporate that be false , but without any moral turpitude ; and of that nature that no moral sincerity may be able to discover the falseness of them ; is rightly said to be the permissive command of god to that soul for either punishment or trial . ] i see how loath he is to leave his trick of intruding more terms in the conclusion , then he propounded in the question , for instead of these words in his questistion , sect. . [ can be rightly said to be the command of god , ] here he saith , [ is rightly said to be the permissive command of god. ] but let this pass . having produced his aphorism , he presently falls a crowing in this fashion , [ this assertion , i hope , to all indifferent judges , will appear both true and modest . ] that it is true , is falsly said , which appears by what i have alledged against his proofs of it . that it is modest , whatever the doctors hopes be , it will never seem such , till the world can so far dote as to believe , that one repugnant thing doth signifie another ; that to command is to permit , and to permit is to command . that permissive may signifie injunctive ; and injunctive permissive : that boldness of innovations may signifie madesty , & vice versâ ; and that therefore the one may without impudence be used for the other well , but as true and modest as it is , he dares not trust it abroad in that garb which in his foregoing sections he took such large pains to trim it in : his conscience pricked the man on to say something more , though god knows just nothing ad rem . he pleads that he [ understands not this perswaswasion or command of god in any false religion , in a positive sense , but onely permissive : and means not that in such a case god as it were riseth off from his seat to act or speak , but onely by letting the course of things go on , and giving no stop to secondary causes , such a perswasion as from god is conveyed into the minde of man permissione certâ & efficaci . ] doth not this interfere with his alledging abrahams example as most unexceptionable for his purpose ? did god there onely let the course of things proceed , without putting a stop to secondary causes ? but that which i chiefly observe here , is his staggering quite from his principle , in those words , [ such a perswasion as from god is conveyed into the minde , &c. ] now it seems , it is but as from god ; not from god. as from god , and that onely by his letting of the course of things go on ; and thus gods conveying of a false perswasion into the mindes of men , is defended by denying it , by conveying it away out of that which he will defend , and yet that perswasion must still be conveyed , that dr more hath not conveyed any errour in his writings . nor stays he here , but by a strange giddyness reels again to his former fancy ; for he adds in the later part of this h sect. that god conveyeth a false perswasion into the minde of his creature , [ not by a positive particular exertion of his power upon the creature , but onely by an effectual permission of secondary causes . ] but this onely intangles him in a farther absurdity , ( as i have somewhere hinted before , and must , since the doctor here leads me to it , declare again : ) for if gods permission of secondary causes be gods command , then god commands all the sins in the world . the doctor therefore must be content to grant , that gods permission is no more then permission ; and not jumble permitting and commanding together , in his contradictious notion of commanding permissively . for if he thinks to get off by calling this permission an effectual permission , his device will fail him , seeing the sins which god permits , are effectually permitted , ( if he will so speak , ) else they could not be acted upon his permission . but this effectualness is not from any positive operation of god , but of those the doctor terms the secondary causes , namely , finners themselves . now though god knows that if he withdraws his restraining goodness , those secondary causes will certainly produce sinfull effects ; yet he may in his justice , and for reasons known to himself , withdraw that his restraining goodness : nor can he therefore be charged to be an effectual concurrer to those sins , seeing those second causes are supposed to be free agents , and onely biassed to perverseness by their own prevailing corruptions in his th sect. he sums up what he had premised in five particulars : in the fourth whereof he falls upon a new shift to palliate the odiousness of his position , viz. [ the injunction and command may rightly be conceived to lye rather upon that part of the religion that is unexceptionably true , then upon what is erroneous . ] he supposeth thus much truth in the false religion conveyed by god , as to acknowledge one true god , and life to come , and a blessed immortality for those that serve him in sincerity and truth . as for other points it may be erroneous , but saith he , gods command may rightly be conceived to lye rather upon that part which is true , then upon what is crroneous . i will grant him more then thus , for i affirm that gods command cannot rightly be conceived to lye upon any part of the religion , but that which is true . but if the doctors position were true , it must be granted to lye not onely on the true part , but on the erroneous also ; for he holds that conviction of conscience touching a religion in which some falsities are incorporated , is the command of god : this command therefore respects the whole religion of which the conscience is thus by god convinced ; and how can a man so convinced , be able to understand that gods intent was to command him this part of it , rather then that , when he is perswaded in his conscience that all of it is commanded ? the greatness or the smallness of points in that religion will not vary the case ; the question being not which articles are of chief consequence , but whether all , both great and less are true and obligatory , as proceeding from god. but the doctor will needs be declaring this his fancy by a knack , in which i have observed him marvellously unfortunate ; i mean , by a simile . wilt thou have patience reader , till i repeat it ? [ if the command of a master to his servant should run in this form of a discreet axiom ; i will have you wait on me at such a meeting , though your cloths be old or out of the mode . the great stress of the command lies upon that indubitable point of duty the serving his master , which he will not dispense withall , though the servant be not in the best mode accommodated for it , and it may be it is his masters pleasure that as yet he should not . but he hath a full warrant , and no man ought to hinder him from serving in that garb he is . the like may be said of that habit of minde it a religionist which is not yet devoid of errour and ignorance , but joyned with an irreprehensible sincerity that he is to serve god , though in that less seemly and less perfect habit , and that his master hath so commanded him to do , and that therefore no man may rightfully hinder him . ] that which the doctor calls , the habit of minde in the religionist , not devoyd of errour and ignorance ; he should by his own doctrine have called , that perswasion of conscience instilled by god touching a religion into which some falsities are incorporated ; which perswasion religiously obliges the party to act accordingly . but this would have spoyled the play , and too much disfigured his fine simile . however , there is no help but thus it must be , or else his example of the master and servant cannot be applyed to the present case . hereupon he must suppose , that the servants old unfashionable clothes , are such as his master purposely put upon him , and such as in putting on him , he commanded him to wear at such a meeting . now upon this supposal , how indiscreet and ridiculous is that command in form of a discreet axiom , [ i will have you wait on me though your clothes be old and out of the mode ? ] that is , ( i will have you wait on me in those clothes , though they be the clothes i have put on you ; and in putting them on , commanded you to wait upon me in them . ) but much more ridiculous will the counter-part be ; for by the laws of this simile , god must be supposed to say thus : ( i will have you serve me in this false perswasion , though it be a false perswasion which i have conveyed into you , and in conveying it commanded you to serve me in it . ) after he hath abused the reader ( and indeed himself , ) with eighteen tedious sections of this kinde of stuff ; he saith , sect. . [ now i conceive my self well appointed for a sufficient answer to the th objection in terminis , which is this . object . . [ he saith , that god may and doth infuse into men false perswasions in matters of religion ; instancing in turcism and judaism , which contradict the christian faith , t. . c. . p. , . ] to this he first answers thus , [ i no where in those pages , nor any where else , affirm that god infuseth a false perswasion into men . that scholastick word infusion sounding quite contrary to my meaning ; as if he infused falshood , as he is said to infuse graces , by a special and positive operation upon the minde ; whereas i have already fully declared my self , that i understand all that which i have spoken concerning gods conveying a false perswasion into a man , in a permissive , not positive way . ] seeing the doctor is thus nice , i will suppose the word convey to be in the objection instead of infuse ; for certain i am , that he here makes a distinction where the objector made no difference . and what hath he now got by it ? for god may as truly be said to convey grace as to infuse it ; and as truly to infuse a false perswasion as to convey it . nay his conveyance of falshood into the minde , must needs be an operation , and a special positive operation ; no less then his infusing of grace into the minde : if that falshood by him conveyed doth as the doctor affirms , oblige the conscience ; for no obligation can arise from a permission , but from some other word of him that can oblige us , or something impressed or infused into the minde . as for his adding , that he understands ( and hath fully so declared ) all he hath spoken about gods conveying a falsity , in a permissive , not positive way : besides the repugnancy of the thing it self , i ask where he did thus declare himself ? in this apologie i grant , but not in that place of his mysterie , where he delivers the objected doctrine . i finde not there so much as the mention of permission , to mitigate the business . but these words i finde , [ when can god be said to command a person , if not then when he conveyeth a practical perswasion so unto him , that there is no place left to doubt , but that it is his command ? for if he spoke to him face to face , there could be no greater assurance of receiving a command from him . ] and these : [ the simple falsities in religion , are not sufficient to detect that such a religion is not commanded to such and such persons by god himself . ] and these : [ if thou wilt be so humoursome for all this , as to deny that such a conviction of conscience so stated as i have stated it , is the real command of god in every particular , namely , in the apprehensions which are false , &c. ] by which last words it is plain , that the command may not rightly be conceived to lye rather upon that part of the religion that is unexceptionably true , then upon what is erroneous , ( which yet was the doctors last shift , sect. . ) but must equally lye upon the whole . let us suppose then , that the doctor hath now found it the safest course ( the laws being settled as they are , ) to declare himself in his apologie as he saith he hath done . what is this to his former book ? unless he also professeth , that in it he delivered doctrine which cannot be maintained , and which is indeed incapable of the sense he saith he now understands that doctrine in ? since a command it was , if any thing can be called a command ; for so he said , when can god be said to command a person , if not then when he conveys a practical perswasion so into him , that there is no place left to doubt but that it is his command ? ] these words now justified in his preface ( with all that he hath writ ) cannot be minced as now he would in his apologie , without retracting them ; of which honour it seems he judgeth himself unworthy . touching turcism and iudaism mentioned in the objection , he answereth thus , [ though i do not stick to instance in turcism and iudaism , nnd that in such things as they contradict the christian belief in ; yet again i reply , that it is onely in things that have no moral turpitude in them , and that i suppose an invincible ignorance in them that are thus perswaded , and that the conveyance of this perswasion in respect of god , is not positive but onely permissive . ] i must also again reply , that there is not the least intimation in the place where he handles this in his mysterie , of gods conveying such a perswasion not positively but permissively . secondly , touching moral turpitude , ( of which i have said enough before , ) it is easie to drive him from that starting hole , though he makes frequent use of it , and wonderfully pleaseth himself in it . he instanceth in turcism , as a false religion conveyed by god into his creature ; but this religion includes some points of moral turpitude as gross as any imaginable , no less then points of bare falsity . and this assertion , though the doctor would here seem so squeamish as to abhor it ; yet i desire no other witness then himself to affirm it : for in the next chapter , sect. . he tells us that this is a precept in the turks luna , occidite homines quoúsque omnes mauri fiant ; which he saith , is a precept against the light of nature and indispensable law of morality . and in the th book of his mysterie , chap. . sect. . he saith , that this precept is both in the luna and alcoran , and argues from it , that mahomet was no true prophet , because of his laws to butcher all men that would not presently turn to his religion . if the doctor here retorts , that the particular instances he made in his mysterie of turcism and iudaism , onely respect christs dying on the cross , and his resurrection ; in the former of which the turks belief , in the later the iews , is opposite to the christians ; and that those particulars include not directly any moral turpitude . i answer , though that be granted him , yet he denies not in his apologie that his discourse in his mysterie supposeth , that the turks religion may be conveyed into men by god ; and if so , then may all the precepts of that religion be conveyed by him . indeed no turk who truly professeth mahomets religion , and sincerely seeks god in it , ( as the doctor supposeth men in a false religion may do , ) but is perswaded that mahomet was a true prophet ; and being so perswaded , he must needs imbrace all mahomets precepts , ( even such as this we speak of , ) as the precepts of god. whence it follows , that if god may be the conveyer of turcism , he may be the conveyer of what includes moral turpitude : wherefore for the doctor to suppose that god may convey turcism , and yet to pretend that god doth not convey what hath in it moral turpitude , is apparently to contradict himself . thirdly , concerning invincible ignorance in the persons thus perswaded , he is not content with what he had said , but to make all sure adds , [ here i suppose invincible ignorance , and that the iew or turk had lived out of all opportunity to be rightly instructed in the christian religion , but are sincerely minded toward the truth where ever they finde it . ] what will not this doctor say , rather then acknowledge that he hath erred ! his instances in the turk and iew , were ( as i even now noted ) that the one denies that christ dyed on the cross ; the other , that he rose again from the dead : which perswasions were by his own doctrine , conveyed into them by god. and here he tells us , that he supposeth invincible ignorance in this turk and iew ; why so ? namely , because though they had a sincere minde to the truth , yet they lived out of all opportunity of being rightly instructed in the christian religion . did they so ? how then came they to know these two articles of the christian creed , the passion and resurrection of christ , and so stiffly to oppose them , as peremptorily to conclude them false ? certainly they must have heard of them before they could condemn them ; and if they had opportunity to hear of two articles , they might at the same time have had opportunity to have heard of the rest ; nay , upon their supposed sincerity towards the truth , they would diligently have sought full information ; whereupon , they from whom they heard the two articles , might have instructed them , or directed them to instructers . if therefore they were ignorant of the other articles , it is evident that their ignorance could not be invincible , but was plainly wilfull . and the truth is , the doctor fowly enterfers with himself , in supposing those men to deny two articles of the creed , and yet mean while to be sincerely minded toward the truth wherever they finde it ; for in these two articles they met with it , and yet obstinately opposed it . and sure there is moral turpitude in the iews , by moral wickedness , forgery and subornation , endeavouring to suppress the witness of christs resurrection : and the present iews are the justifying heirs of their ancestors rampering with and debauching witnesses . unless we think , that to bear false witness ( against the witness of god almighty ) concerning his raising his son , be no moral turpitude . yet for all this , the doctor concludes in an high rant , [ so that this th objection , though it seems at first sight of a dangerous aspect , yet is easily , safely , and sufficiently answered out of what i have premised : ] whether so or no , let the reader now determine ; and withall observe , that the doctor rather then confess himself to have written an errour , will needs maintain that god can be the authour of falsity . though the truth is , by his own tenet , he cannot be sure but all his own doctrines are false , and conveyed into him by the same god , who may be the conveyer of errours in religion . chap. viii . touching liberty in religion . this chapter he begins thus [ the th objection is touching liberty of conscience : which right i confess is a very close consectary from the th aphorism of the foregoing chap. ] and what wonder ? for he that is acquainted with dr mores theologie , will easily perceive that the drift of his desperate and blasphemous opinion in the th objection , is chiefly , if not solely , to usher in this liberty of conscience . that th aphorism was this ( that a full and firm conviction of conscience in a soul that is sincere , touching a religion into which some things are incorporate that be false , but without any moral turpitude , and of that nature that no moral sincerity may be able to discover the falseness of them , is rightly said to be the permissive command of god to that soul , for either punishment , or tryal . ] now , saith the doctor , if such a man as this [ whom he also supposes to be of a peaceable unpersecutive temper ] may not enjoy his own , because the spirit of god hath not so throughly illuminated him , as to bring him to the full and exquisite knowledg of the truth ; it will bring in a principle of badder consequence then the protection of innocent men from perfecution for conscience sake , namely that of dominion being founded in grace . ] how full of fraud this supposition is , will in good measure appear hereafter . mean while i wonder how this should bring in the principle of dominion being founded in grace : the doctor is so far from telling us how , that he offers not one word about it . let me ask therefore : may not the magistrate who urges the law upon the doctors sincere unconforming brother , and thereby denies him this liberty of conscience , be himself a wicked ungratious person ? dr more must by his own principles think him so , for that his very urging of the law . is this man therefore not truly and lawfully a magistrate ? i guess the doctor dares not say so . well then , if he be a true and lawfull magistrate , this his very pressing the law upon that sincere brother , proves that dominion is not founded upon grace . but on the contrary if he be not a true and lawfull magistrate , because he ungratiously uses his power against that brother , let but the doctor say so , and i will soon evince from thence , that in the doctors own judgement , dominion is founded in grace . nay it is too apparent , that , were the doctors grand principle allowed , and were his sincere unpersecutive brethren to be exempted from the magistrates coercive power in things indifferent ; this were no unlikely way to introduce the tenet of grace being the foundation of dominion . they who might not be commanded , would soon think it belong'd to them to command : if their sincere piety sets them above the laws of their governours , it may readily prompt them to think they are above their governours themselves . but to make sure of a back-door by which to evade the ugly and unsufferable consequences of his doctrine ; he very gravely , in his d section gives us a long character of his sincere person whose conscience he would have left free , which also he thrusts upon the stage again , though ( as he saith ) in a more contracted draught , sect. . whilst his thesis sounds high for faction and sedition , he plots to bring himself off by contracting the subject of that thesis to so small a point that he might seem to leave in it no room for danger or disturbance . and this he doth , by presenting his sincere person in such a strange dress , that in the close of his th sect. he professes [ very few such are to be found in a whole province , yea in a whole kingdome : scarce so many in number as the gates of thebes , or the mouths of the river nilus . ] so then there are scarce seven such sincere brethren in a whole kingdome : and the number being so inconsiderable , what danger of any seditious consequences from them , though they be allowed their liberty ? a very well-favoured plea ! but , first , had the doctor this opinion when he wrote his mysterie of godliness ? did he then so largely patronize the point of liberty , onely in intuition of six or seven persons who possibly might be found ( and possibly not ) in the whole kingdome ? this he will scarce perswade any part of the kingdome to believe . secondly , who seeth not that such a person as he describes , is a mere figment ? he makes him unblameable in his conversation ; and yet supposes him out of conscience not to submit to imbrace the church discipline : if so , then he must be a separatist : if a separatist , he gives offence to all honest obedient conformable men ; he breaks the churches unity ; he opposes his private judgement against the publick judgement of his superiours even in things of an indifferent nature : and therefore by the doctors leave , he is not of unblameable conversation . he makes him also impregnably loyal and faithfull to his prince : yet supposes that his conscience leads him , not to observe his princes ecclesiastical laws . he makes him of complying conscience in all things that his conscience discerns to be indifferent and not against gods word : and in saying so , he necessarily supposeth that his sincere brother finds something commanded by our church ( for i hope he will not deny but he includes our church in his discourse : else why did he not except it ? ) which is against gods word . and yet sect . . pag. , . whereas he would have an oath taken by pretenders to sincerity , that nothing moves them to depart from the church , but mere conviction of conscience ; he adds , that upon search in the church of england , no man could in judgement and conscience take that oath , and leave the church : which must needs suppose that this church commands nothing against the word of god. lastly , he makes him of an unshaken belief in all the essentials of christian religion ; and yet not satisfied that he must obey the church exercizing that authority in things indisterent , which gods word hath given her , although he onely thinks , but cannot prove the churches commands to be against gods word . if there be any such sincere brother amongst us ; what can we imagine he boggles at , but some ceremony , a surplice or hood , the use of the cross , a set form of worship ; or some such thing indifferent in it self , and determined by his lawfull superiours whom god hath injoyned him to obey ? in this case , if that brother be perswaded ( as the doctor supposeth ) that such or such a particular is against gods word ; this perswasion hath no just and reasonable ground : yet the doctor will have him left at liberty , because the perswasion is conveyed into him by god , and so obligeth his conscience . i wish the doctor would here be so ingenuous as to tell us in sober sadness , whether he believeth that god would thus deceive so excellent and accomplish'd a christian in all other points , as he characters this brother to be ? but that is not all : for i think it not amiss fully here to declare the gross absurdity of this tenet . the same god in his word commands that all things be done decently and in order : but they cannot be so done , unless some in the church have power to determine things indifferent : those therefore who are the inferiours are bound in conscience to submit to their governours in such determinations : this is plainly and undenyably gods will. but this sincere brother is perswaded that the things so determined , are against gods word : not that he can make it appear either by sound reason , or by any clear place of gods word so to be , ( for then it might appear so to others ) but that his conscience tells him so . and the doctor would have us believe , that this false perswasion of his conscience , was conveyed into him by god. observe now what follows hereupon , viz. that god by some fallacious reason , or some obscure piece of scripture , or some pretence of such obscure scripture ; perswades this highly virtuous man to believe contrary to sound reason , and to plain scripture , is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? also , that god perswades this sincere christian , to boggle at the authoritative definition of a christian church , grounded upon his evident command . lastly , that god who injoyns humility to all christians , doth nevertheless perswade this christian to oppose his own private judgement , ( though founded upon no just and true ground either of reason or scripture ) against , and prefer it before the publick and well-grounded judgement of the church . sect. . he saith [ the drift of my whole discourse , is more properly directed toward a decision of such causes as concern nations of several religions . and therefore they do very distortedly who misinterpret my management of this controversie which doth really include in it so notable an interest of christian religion in general , to the particular disinterest of any church whatsoever , unless it be the roman : which is so exceeding corrupt , and yet so pretendingly infallible , that i must confess nothing can be so formidable to her , as this right of liberty of conscience , though in such unexceptionable circumstances as i did even now describe it . ] his description with unexceptionable circumstances , i can no where finde : this therefore is but one of his usual bold sayings . indeed all he hath talked here , is but another of his shifts ; and as vain as the rest . for , . how can the proper drift of his discourse tend to the decision of cases touching nations of several religions ? the liberty of conscience he pleads for , is liberty , not for nations of several religions , but for particular men under the christian religion , and that in some particular church : else what means his long character of his sincere person , whom he makes a christian , and who must therefore be in some christian church or other , which may allow him that liberty the doctor presses for ? yea and this sincere person , he himself grants to be rara avis ; so far was his drift from aiming at whole nations . secondly , how can nations of several religions be concerned in this point ? what is the liberty of conscience in turks , to that in christians ; & vice versâ ? should dr more have that liberty granted him or denyed him here , what would that be to the mahometans ? nay suppose such liberty allowed among the lutherans ; how would that concern the calvinists ? thirdly , though the doctor would have the contrary believed ; yet i must tell him , that this liberty would prove a great disinterest to some ( nay to any ) church , besides to the roman . for let his position once be granted : that the sincere brother must be allowed liberty of conscience . surely it is fit the magistrate should know whether he whom this liberty is to be allowed to , be indeed sincere , and not a demure dissembler , how shall he know this ? the doctor i presume will answer , that he may know it , by the other part of that persons character which represents him for eximiously vertuous : or by the oath ( which he mentions pag. . ) that he departs from the church in meer conviction of conscience , and not on secular design , &c. for the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is not sufficient . he that keeps the whole law and offends in one point , is guilty of all : for he that said do not commit adultery ; said also do not kill : now if thou commit no adultery , yet if thou kill , thou art become a transgressour of the law . it is s. iames's doctrine c. . , . he that sincerely fears god , hath respect to all his commandments , and is most certainly far off from continuing wittingly in disobedience of any one ; for all of them being given by one and the same god , he who imbraces one and rejects another cannot be thought to submit to that which he imbraceth , out of sincere loyalty to his master , but for some ends of his own : else why doth he not obey in this as well as in other particulars ? now god hath plainly commanded obedience to our spiritual governours ; nor is there any exemption from their commands but where they evidently appear to be against the word of god. ( and that any commands of the church of england are clearly repugnant to gods word , the doctor is now wise enough , and we know why , most hugely to deny ) i infer therefore : he who keeps the whole law , and yet offends in this one point of obedience to lawfull superiours in things not forbidden by gods word ; is guilty of all : ( especially if it be not one act , but an obstinate habit of disobedience . ) for he who said thou shalt do such and such things , said also thou shalt obey thy lawfull superiours ; now if thou doest such and such things , and yet obeyest not thy lawfull superiours , thou art become a transgressour , that is , guilty of all . if then s. iames's logick be good , this sincere brother of the doctors , who deliberately and peremptorily refuses obedience to his superiours , cannot be thought a truly sincere and cordial servant of god ; whilst under pretence of a law conveyed into him by god ( which it is impossible he should prove to the magistrate , ) he opposes an evident known law of the same god. . as touching the oath ; the doctor saith ( in his mystery of godliness pag. . ) that it is very usefull and justifyable , upon mens relinquishing the publick worship of god in the churches . but against this way of tryal , it may be objected : that the same sincere person holds not himself free to take an oath . i know the doctor in the same page sternly pronounces , that if any one refuse thus to swear , without question , it is not religion but some fathomless depth of knavery that lies at the bottom . will his friends , the bartholomew coniessours , thank him for this censure . but hereby he contradicts his own grand principle , that the dictate of conscience is gods command to every man : for i hope gods command is not a fathomless depth of knavery . such refusers may alledge this for their refusal , that christ plainly said , swear not at all . how knows the doctor , that these men doe not believe in their conscience that these words of christ are by them truly understood , and rightly applyed ? if so : then they are gods immediate obliging command to them , to refuse that oath . if he will renounce his dogma , and grant that all dictates of conscience are not conveyed by god , so as to prove his commands and become obligatory , ( for surely some consciences are erroneous and ought to be rectified , ) he may have ground to condemn those refusers : otherwise he condemns himself : for these refusers do nevertheless believe a creatour , a providence , a life to come with rewards and punishments , &c. which are the conditions he requires in him to whom he would have liberty of conscience allowed . ibid. pag. . it remains then , that if the magistrate cannot certainly know , whether such a brothers pretended sincerity , be real or no ; he can have no just reason to allow him his liberty of conscience against the just law ; nor can this liberty of conscience , be such a brothers right ( as the doctor affirms ) seeing it is inconsistent with that authority of the magistrate , which by gods word is a lawfull authority . and it being gods revealed will , that all men should be subject to that authority in things not contrary to his own declared commands ; this brother is necessarily subjected to gods power in the magistrate ; nor may he disobey , but where he is sure that the magistrate commands contrary to god : and sure he cannot be , but by the plain dictate of scripture , or of natural reason : if he alledge either of these , it is presumed that the christian magistrate will hear him : if not , he can plead no right of freedome against the magistrate . perhaps he will here object , that we finde in scripture , liberty of conscience allowed to the weak , rom. . . &c. cor. . . & . to which i answer : was that liberty allowed in points which the church had then decreed to be obeyed by all her members ? if it were , let him shew it to have been so . if it were not : ( and who ever said it was ? ) what is that objection to the present case of the christian churches ? again ; when men were converted from other religions to the christian by the first preachers of christianity ; what wonder if they were not totally converted at the first : but retained their former perswasions for a while in some particular points ? but as for such who never were of another religion , but were always brought up in the christian church ; the case is different : if these mens conscience be debauched by corrupt perswasions , it is their own fault ; nor is there reason for them to expect such liberty as may be indulged for a while to converts from another religion : but rather like truants who run from the school , they are to be reduced by the discipline of the school . but before he concludes his th section , the doctor is again at his comparisons , though he hath the worst luck in that trade of any man i know : he saith [ it is no more unseemly for governours to permit something to them ( viz. the sincere brethren ) peculiarly , then for a tender mother to indulge something to a child that breeds teeth , or any other ways weak and sickly : or a master of a family to permit , if not to provide , some proper accommodation for those of his family apart , whose infirmities or constitutions make them less fit to dine and sup at his common table : for this is no diminution of his authority , but a more discreet and commendable exercise thereof . ] the question is touching liberty of conscience , which the doctor vouches to be the right of a sincere person . now by these comparisons he would shew , that it is not unseemly for the governours to permit him that liberty : that is , if the governour permits such a man that which is his right , he doth not unseemly . can any thing be more impertinent ! the governours part , is , not to permit and indulge , but to defend and assert men in their right : and when he doth thus , it is but a cold commendation to say , he doth not unseemly ; for indeed he doth most seemly . but i would ask the doctor , whether in any secular oeconomicks he hath read or heard of , he meets with a law prescribing all children and members of the family to be used alike in all the respective parts of the domestick discipline , without making allowance for sickness and infirmities which they cannot help ? i presume he never did . but in the family of the church , the laws of discipline relating to several orders of christians , are notorious ; and none of them make any allowance for sincere weak-conscienced brethren ; because the church is well assured that her laws are consonant to gods word , and therefore even in conscience to be obeyed by all her children ; whose pretended infirmities are onely such as they may themselves help when they will but vouchsafe to be rightly informed that the things commanded were indifferent , and not against gods word . so that if the case be duly considered , here is no ground at all for the doctors comparisons . at length , sect. the th not denying but this his tedious preamble was onely talking at large , he comes to the object . . which is in these words , [ he saith , that liberty of religion is the common and natural right of all nations and persons , l. . c. . p. . and the sovereign power of god sets the sincere religionist free from external force and power , ibid. p. . by the sincere religionist he understands , every one that really believes there is a god , and that he is a rewarder of them that seek him . but more is required in such a sincere religionist , then is to be found in the turks . this overthrows all laws for church-government and discipline . ] his answer he thus begins , [ first i confess it is my opinion , that liberty of conscience is the common and natural right of all nations and persons . but i have also added , that this right is forfeitable ; and i have restrain'd this liberty to such conditions , that i think it is impossible to doubt but that so much liberty as i have left is their most unviolable right . ] it seems the objector hath not wronged him in the first particular , he confesses it ; but he pleads his adding that this right is forfeitable . this perhaps might be plausibly pleaded for the right of particular persons , but is the right of whole nations , nay of all nations forfeitable ? good doctor teach us to what magistrates they can forfeit it , or who will be left to take the forfeiture . yea , but he hath restrained this liberty to such conditions as will make it most unviolable . truly i remember not , that either in this apologie , or in the chapters of his mysterie , which he apologizeth for , he hath at all restrained the liberty of nations , which yet is the first part of the liberty he here speaks of . as for his restraining the liberty of particular persons , how little that will help him , i have partly shown already , and shall have occasion to declare farther when i come to his th sect. of this chapter . next he sallies out to some sayings of the ancient fathers , which he counts more free and full touching this subject then any thing that he hath said . they who know any thing of the discipline of the primitive church will easily suspect that the doctor here slanders the ancient fathers . but le ts view his citations , one is out of the council ( he tells us not which ) of toledo , another out of tertullian . the first forbids any one to be forced , i. to be a christian. the second professeth that christianity doth not revenge it self by the sword. what he crowds these sayings in for , i profess i know not . after this he tells us that grotius , out of whom he borrows these quotations , [ cites also the constitutions of clemens , athanasius and chrysostome to the same purpose , who expresly exclude force and compulsion in bringing men over to christianity . ] and what of this ! did those fathers therefore think liberty of religion to be the common and natural right of all nations and persons ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! have infidels right to be of a false religion , because christians have no right to compel them to the true ? the church judgeth not those who are without , but those who are within : those who are without god judgeth , for all their pretended right to liberty , and to him they must answer it for their adhering to a false religion in spight of all the means his universal grace and providence useth to reclaim them . but how palpably all this discourse of the doctor is extravagant from the question , appears by the close of the objection , ( this overthrows all laws for church-government and discipline . ) the objector meant not to trouble him farther then by hinting to him , that if liberty of religion be all mens right , church-government must signifie nothing , for then might christians shake off that yoke at their pleasure . and how is the not persecuting and compelling of infidels pertinent to this point ? sect. . he thus proceeds , [ secondly , as for that addition out of pag. . it is no new charge , but contains reasons for the former assertion ; namely , that considering the sincerity of the religionist , wherein he is so faithfully and unfeignedly obliged to the sovereign power of god , he is not harshly to be dealt with by any inferiour power ; he having that integrity and sincerity , which i understand all along in this subject , and have more explicitly described in my proof of my first aphorism in the foregoing chapter ; as also where the case is more particular in the d section of this . ] what is this , but to suppose , and run away with , what neither hath , nor can be proved ; namely , that the sovereign power of god obligeth mens consciences ( by conveying false perswasions into them ) to resist the truth , and to oppose that power which the same god himself hath confessedly instituted . the doctor also falls here from nations to particular persons , and yet pretends that this addition contains reasons for the former assertion , which assertion related to all nations as well as to particular persons : but it is plain , by his references to his first aphorism of the former chapter and the d section of this , that he laies the main stress of his apologie upon the sincerity of the religionist . and how i pray shall the magistrate be assured that this religionist is indeed sincere ? it is the question i asked before , and must repeat where i meet the doctor obtruding his crambe . but he adds sect. . [ by the sincere religionist , i understand more then is recited in the objection ; for a man may not cast off the belief of a god , and of a life to come , and yet be exceeding far from being sincere , as you may easily understand out of the formentioned description . ] what reason the objector had to describe the doctors sincere religionist , as is set down briefly in the objection , appears out of his own words in his mysterie , lib. . cap. . in the contents of which chapter , his first is this in terms : [ that in those that believe there is a god , and a life to come , there is an antecedent right of liberty of conscience , not to be invaded by the civil magistrate . ] and in the beginning of the chapter he explains himself thus : [ for those that seriously make a profession of the existence of god creator of all things , and of his providence , and acknowledge that there is a life to come , wherein the wicked shall be punished and the vertuous rewarded ; it seems to me that there doth naturally accrew such a right to these men of freedome in their religion as is inviolable , and such as the power of the magistrate ought not to invade , unless there be some perverse mixture in it that forfeits their right . ] where by the way , observe how the doctor confounds himself in his sincere religionist ; for he supposeth that there may happen to be some perverse mixture in his religion , that is , he may be perverse , and yet sincere . to his pretence here alledged , i must crave his leave to reply ; that whereas he now in his apologie gives us a new character of his sincere religionist ; and then wipes his mouth and saith , ( he understands more by the sincere religionist then is recited in the objection , ) is meer boys play . the question is not , what he now understands , but what he wrote in his mysterie . had he now acknowledged that what he wrote there was rashly written , it had been something . he proceeds , sect. . [ i willingly grant , that it will be hard to finde any such sincere religionist , as i understand and describe among the turks , it being a precept in their zuna , occidite homines quousque omnes mauri fiant . slay and kill , till all men have become mahometans ; which is a precept against the light of nature and indispensable law of morality , quod tibi fieri non vis , alteri ne feceris . ] this answer respects that part of the objection , ) but more is required to such a sincere religionist , then is to be found in the turks . ) and the doctor tells us it is hard to finde such a turk . hard ? why not impossible ? for if their religion contains precepts contrary to the light of nature and indispensable law of morality , ( as he grants it doth , ) they who sincerely profess that religion , must endeavour the practice of such precepts . and yet the doctor in this th chap. sect. . of his mysterie instances in the turk and few , as persons whose religion was conveyed into them by god. indeed he here adds , [ that this turk forfeits his right of liberty of religion , by this poisonous and wretched principle . ] if so , no religious turk can have any such right ; and would the doctor have that right belong onely to such turks as are not true to their religion , that is , to hypocrites ? are these the sincere ones ? to that in which the main force of the objection ( he saith ) consists , and which runs in these words , ( this overthrows all laws for church-government and discipline , ) he thus models his answer , sect. . [ first , that there is a marvellous incommensurability of things in humane affairs ; and that we may as well expect that the diameter of a circle should be symmetral to the periphery , and the diagonal of a square to the side thereof ; as that one thing , or one truth should serve all turns and all occasions : nay , though it were in our power to mint truth as we please , and to set that stamp and title upon whatever proposition would serve our turn best ; yet we should finde that it would not serve all emergencies , nor fit all occasions , nor be exempt from all exceptions . ] he cants ! he cants ! will many an honest reader here cry out . indeed we may well wonder what he means ; for though one thing will not fit all occasions , yet one truth will and must ; for truth is and can be but one . but those last words , that though we had power to mint truth , yet it would not be exempt from all exceptions ; minde me of what i have read in a modern authour , which i think it not unseasonable here to insert . that authour though a private person , having minted and delivered for current certain rules for publick worship in a christian church ; doubts not to conclude , that if those be observed , ( it will not be easie to imagine what is wanting to a due and unexceptionable filling up of all comely circumstances of that publick worship that is fit to be practised by professed christians , unless you would bring in also images and pictures . ) in this mans judgement it is possible enough ( at least for him ) to mint something which is unexceptionable , that is , exempt from all exceptions . and if the reader longs to know this so wise and able authour ; truly it is even dr henry more in his mysterie of godliness , lib. . cap. . sect . . but i ask the doctor , what are the truths here in question ? they must be either touching the fundamental and indispensable parts of religion ; or concerning things in themselves indifferent , and variable upon just occasion , touching the former , i hope there can be but one truth , which must alwaies persist the same : and touching the later , the church doth not determine and appoint them irreversibly , but suits them to time and place as she sees most expedient ; never imagining , that one form is by absolute necessity fit to serve all occasions and possible emergencies . yet still this one thing is true , this one truth will serve in all change of occasions , that the church hath a power in all occasions and all turns to judge what is fit ; and hath power in things indifferent to determine and command what she sees meet ; and they who are given to change , must not make their own changeable humours ( sincerely changing very oft ) a plea of exemption from their superiours lawfull commands . hitherto then the doctors answer amounts to nothing . let 's see what follows . [ as for example , because this proposition , that liberty of religion is the common right of all nations and persons , doth not please ; take the opposite to it , that no nation or person can claim liberty of religion as their right . will not this prove as incommensurable to humane affairs , and be laden with as great inconveniencies ? ] here he slips the collar , and leaves the question . for the question was , whether that former proposition of his were true or no ; and now he would onely have it supposed , that it doth not please , and therefore he neither styles nor pretends to prove the opposite proposition false , but inconvenient and incommensurable to humane affairs . but how proves he this inconvenience ? why he makes account thus . [ for if no nation or person have any right to profess any religion but what is in all points true , then will every nation ( since they are perswaded of the truth of their religion , otherwise they would not be of it , ) presume they have right of persecuting any other nation that differs in religion from them , they so easily conceiting every different religion false , which is to set the world together by the ears . ] it was kindly done of the doctor to help me to an answer to this his proof in the proof it self . if every nation be perswaded of the truth of their religion , because otherwise they would not be of it : then cannot this nation imagine but that other nations professing religions different from this are perswaded that the religions they profess are true . and why should the doctor think , that one nation should count it either reasonable or advantageous to it self , to persecute another nation for professing what their conscience tells them is the truth ? what were this but to make that persecuting nation utterly stupid and insensible of what is for her own peace and interest ? for by this principle , such a nation publickly professes it lawfull for all other nations of different religions to invade and persecute her . but he adds , [ again , if no private person have the right of liberty of religion , then is he bound up to the religion of his prince and nation , be it what it will ; for if he may judge , his right is reserved to him . ] i grant , that every man ought to be satisfied in his conscience ( and the doctor may if he will call this iudging , ) of the religion he professeth . yet this reserves him not a right of liberty in religion ; but onely supposeth that he hath a right of trying , examining , and using his best judgement in order to the satisfying of his conscience : which right if he duly useth , it will certainly fix him in the true religion , whether that religion be professed by his prince and nation or no. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove , or try all things ; hold fast that which is good , saith the apostle , thess. . . here is a right to try , examine and judge ; but no right of liberty in religion for all that . this tryal is onely in order to the holding fast that which is good . god will have all men to be saved , and to come unto the knowledge of the truth , tim. . . if this be gods will ; ( and i hope dr more when he thinks well of it , will not deny it ) that all men should come unto the knowledge of the truth , i. e. of the christian religion , then is the pretended right of liberty in religion , flatly against gods will. to fancy then that private persons are bound up to the religion of their prince and nation , be it what it will , because such persons have no right to be of what religion they list , is ridiculous : seeing the king of kings hath determined the case , and signified it to be his royal pleasure that all men should come to the true religion , which can be but one . his last inconvenience is that [ all atheists and profane persons will make their markets to the full ; there being no obstacle to them to what ever enjoyments of this life ; but the sore and unsupportable burden not onely of falling short in their fortunes , but of cruel persecution , will light upon those onely that are conscientious , and have the fear of god before their eyes . ] first , touching atheists and profane men , i demand how this follows ? if it be granted that no man can claim liberty of religion as his right , then saith the doctor , atheists and profane persons will make their markets to the full , there being no obstacle to them to whatever enjoyments of this life . a marvellous clear consequence , and suitable to the doctors logick ! take therefore the opposite position which is his own , viz. ( liberty of religion is the common and natural right of all persons . ) and tell me if that consequence will not be much clearer ; for hereupon the wicked person having right to what religion he lists , will never scruple to profess any thing that may best consist with his temporal advantage ; for still he professeth no more then he hath natural right to profess . as for the conscientious , this will expose them ( he saith ) to persecution . suppose so . is therefore the position ( that no nation nor person can claim liberty of religion as their right ) incommensurable to humane affairs ? st paul saith , all that will live godly in christ iesus shall suffer persecution , tim. . . dr more would prevent this , and therefore likes no positions that will occasion conscientious men to be persecuted . but what thinks he of the religion planted by christ ? was that incommensurable to humane affairs ? i hope not . yet he assured his apostles , that it would expose them to the hatred of all the world . did christian religion not teach us a reward in the life to come , the doctor might count it , ( as he doth this later position , ) to be of very partial and injurious consequence ; but upon supposal of this future reward , neither this religion nor that position can be justly so accounted . in the next , the th section ; though i were so well aware of the doctor , that i thought he could not have cheated me , yet i must confess i was down right gulled ; for thus he begins , [ but to answer more closely and satisfactorily to the purpose . ] this preface rowzed me to an expectation of something not impertinent at least ; but the sum of all i finde is but this that he himself saith , [ that right of liberty of religion , as he hath stated it , overthrows not any due laws of government in any church , nor opposeth any interest but the romane ; and that reformed churches need not fear , but it will rather enlarge their iurisdiction then overthrow their laws ; ] and the reason he subjoyns is this , [ for what hinders men from coming over to the truth , but those babylonish chains of barbarous and antichristian persecution ? ] is this close and satisfactory to the purpose , as was promised ? first , let me ask the doctor , whether he ever heard of greater complaints of persecution from those who lived under the romane church , then from those who lived under the reformed church ? yea under the reformed church of england , which he , tacking about , hath of late so highly magnified ? secondly , if this right of liberty in religion were granted , let us consider how the jurisdiction of the church of england would be thereby inlarged . did the doctor never hear of such things as presbyterians , independents , quakers , latitudinarians here in england ? are not these a pretty round company ? make they not a great ( i dare not say , how great ) part of the nation ? and are they not sincere and hearty enemies to our church-government , or proud despisers of it ? now let all these be allowed a right of liberty , and who doubts but they would soon have governments and disciplines of their own ? whereby so vast a part of the subjects of our churches discipline being taken away , it is very strange how her jurisdiction should by this device be inlarged . and how cordially dr more desires the inlargement of it , let it be guessed by the goodly means he would have used for that purpose . i , but he will tell you now , that he means not that all those sects should be allowed their right of liberty . indeed he may tell us so now , when he sees it is not safe for him to say the contrary . but i have already shewed , that his sincere religionist ( for whom he pleads this liberty ) is not the same here in his apologie with him whom he holds forth in his mysterie . besides , if this liberty be ( as he saith ) the natural right of all persons ; none of all the rabble i have named , but will make good his title to it , against any forfeiture the doctor can pretend . for what is every mans natural right , is his right given him by god the authour of nature , and therefore part of natures law. how then can any man forfeit what he holds by the charter and law of god and nature , onely because he conforms not to the churches order in things which were in themselves but indifferent ; unless he makes the churches law more sacred then gods ? i say , in things in themselves but indifferent ; for which of those forementioned sects will not readily profess that they imbrace all the essentials and indispensable precepts of religion ? and to tell them that obedience in things indifferent is commanded by god , will nothing prevail with them , seeing they are taught , that this is inconsistent with the exercise of their natural right of liberty ; and therefore any such command infers no indispensable duty , because this would destroy that original right which they have by the law of god and nature . they may obey if they please , but if they have no minde so to do , that natural right will bear them out . his next pretence in the clause immediately subjoyned is this , [ again , when there was no external force nor compulsion to make men christians , as there was not for some hundreds of years , were there no laws for church-government and discipline all that time ? wherefore liberty of religion doth not take away or overthrow all laws for church-government and discipline , but rather keeps men from making any disallowable and scandalous ones , which was one reason that kept the church from that antichristian lapse all the time before the empire professed christianity . but external force imprints truth and falshood , superstition and religion alike upon the dawed spirits of men . ] marvellous close and to the purpose still ! for i see , that in the doctors dialect , close signifies extravagant , and to the purpose , quite beside it . his business was to have shewed us , that the laws for church-government are not frustrated , though men be allowed liberty of religion . by which men , who understands not men entered into christianity and living under christian governours ? to prove there is no such frustration . he appeals to the primitive times , when infidels were not compelled to turn christians ; which notwithstanding , there were in those times laws for church-government and discipline . whereas his proof should have been , that the primitive church compelled none of her members by censure to obey her commands ; but gave dissenting brethren their liberty , and onely exercised her jurisdiction upon assenters . but he knew he could never make out this proof , and therefore wonderous wisely and demurely walked aside from the question . at length he concludeth , that external force imprints truth and falshood alike , &c. but what he means , or how this sentence coheres with what was premised , let them divine who are more at leisure then i. to his thirdly ; in which he refers us to his answer to the th objection i will repeat nothing , but make the like reference ; desiring the reader to review if he pleases my reply to that his answer . in his fourthly he saith , [ that this right of liberty of religion is forfeitable , by mixing therewith such principles as are contrary to good manners and civil right , or repugnant to the very principle of liberty we speak of . which forfeiture is so large and in a manner universal , that in the very chapters of this subject i acknowledge the theory i plead for hugely unpracticable . so that there is room enough and too much left in the world , for the exercise of ecclesiastical jurisdiction . ] enough , and too much room for the churches jurisdiction ? god desires that the church may reach to all nations ; which cannot be , except her discipline and jurisdiction be co-extended to the same limits . dr more grudges , and thinks this jurisdiction hath enough , yea , and too much room already perhaps he will expound his meaning to be , that in regard of the great multitudes of such men as mix with their liberty principles contrary to good manners , and are thereby liable to ecclesiastical censures , the churches jurisdiction hath a larger subject then would be wished . but this will not excuse him , for though there were no men professing principles contrary to good manners , yet the churches jurisdiction would not be of the less extent : seeing her power is exercised , not onely in the censuring of the bad , but also in the incouraging , meliorating , and perfecting those that are good. for god gave some apostles , some prophets , &c. for the perfecting the saints , for the work of the ministry , for the edifying of the body of christ. but grant this expression of his were of no such ill aspect , yet his other words will sufficiently betray him . for first , if his theory be hugely unpracticable , what meant he to trouble the world with it ; especially so largely as he hath done ? secondly , if the forfeiture be in a manner universal , then by the doctors censure , it is in a manner universally true , that men hold principles contrary to good manners and civil right . but i must take the boldness to think , that his charging in a manner all the world with this foul crime , is so far from good manners , that it favours neither of modesty , truth , nor charity ; but is indeed , what michael durst not bring against the devil himself , a rayling accusation . yet i wonder not much at it ; for since he patronizeth liberty of religion , what marvel is it that he assumeth such liberty of censure ? but abate him all this , and examine his device of forfeiture , which he seems to have provided as his safest back-door . first , he who holds a principle repugnant to this principle of liberty needed not have been counted among those who forfeit their right in this liberty ; but should rather be reckoned among those who will not allow it . for if he pretends such liberty to be proper to himself alone , he onely renders himself ridiculous . consider we then , ( those who mix with it principles contrary to good manners and civil right ) and it will easily appear , that by so doing they forfeit not that supposed right of liberty in re●…gion , for this their right the doctor makes to be natural : now no right of nature ( nor indeed any other right that is truly such ) is forfeitable , but by some offence to which some law appoints that forfeiture as a punishment . let the doctor then shew us , what law either of god or man is extant , by which the mixing principles contrary to good manners or civill right , makes any man forfeit his right of liberty in religion . many laws may be produced , which appoint other penalties for those who profess any thing contrary to civil right or good manners ; which penalties such professours must undergo , be they the forfeit of part or of all their estate , or of their civil liberty , or of any of their limbs , yea , of their life also : but till some law appears , which makes their penalty to be the forfeit of their liberty in religion ; that liberty cannot truly be said to be forfeited . the truth is , the doctor cannot in all his huge reading shew us any such law : for why should any law ever be made for the forfeiting of that which is not ? wherefore this back-door is a meer figment , nor can the doctor ever make his escape through it . his fifthly ; onely thrusts in his repeated character of his sincere religionist ; by which it is evident , that all this right of liberty in religion , for which he makes himself the advocate , must concern such as are christians : and that therefore all his discourses against forcing men to the christian religion , were nothing of kin to his present question , but crowded in onely to amuse unwary readers . his lastly contains his own devised knack of an oath , whereby to discover hypocrites and pretenders to sincerity . but of both these i have spoken sufficient , upon occasions given me by the doctor already . his th section is an applauding of himself , that he hath wrote nothing , but what tends to the more successfull management of the churches authority . his thirteenth , a discourse touching the knowledge of god. his fourteenth and fifteenth , a redargution of those who pretending the unction of the spirit , disobey the churches authority . his sixteenth , an invective against persecuting men for heresie , who hold all things plainly determined by scripture . in which sections , though the doctor be sufficiently repugnant to himself , yet because all of them are either so pitifully loose , or so miserably remote from the propounded objection , ( to which he ought to have confined his reply , ) i forbear clogging my reader with any observations upon them . and this the rather , because the doctor himself being conscious of his unreasonable extravagance , hath by the power of unusual sudden ingenuity been forced to acknowledge in the front of his next chapter , that he fears he hath overmuch expatiated in his answer to the eighth objection . chap. ix . having undertaken to be brief , touching the two la●… objections , he thus sets down the th . object . . he sharply inveighs against all church-government and governours , no where excepting ours ; nay directly saith that our church is not quite emerged out of the general apostacy , lib. . cap. . sect . . pag. . and pag. . the reformers having separated from the great babylon , have built less and more tolerable ones , but not to be tolerated for ever . here being weary , it seems ( and well he might ) of his own preambulatory ambages , he arms his forehead , and without any more adoe , answers [ first , that i do not speak against any church-government , no not so much as presbytery , much less episcopacy ; but on the contrary i have spoken for it in my preface . so far am i from sharply inveighing against that government , or any else . ] the objection was , for his inveighing against church-government , and governours . in his answer he takes no notice of the second part of the charge ( viz. the governours ) but slily passes that over ; as if reviling lawfull superiours were a thing inconsiderable . but i shall by and by make it appear , that his invectives strike at both government and governours , and that , with as contumelious unsufferable impudence , as i think the heartiest schismatick or fanatick could wish , but first , because he confidently appeals to his preface , let me reminde the reader , that there the doctor ranks episcopacy with the worst of factions , presbytery , independency , quakerism , &c. that he professes ( pag. . ) that episcopacy simply in it self is not antichristian : and pag. . that episcopacy joyned with presbytery , is better then presbytery alone . is not the authour of these passages , one who speaks for episcopacy ? now for his bold affirmation , that he speaks not against any church-government , i crave the readers patience till i rake up some of his dirt . page . of his mystery , he saith [ now our religion is wrapt up in so many wreaths of hay and straw , that no man can see nor feel the edge of it . ] and if thus wrapt up ; by whom is it done but by the governours of the church ? doth not this strike at both the government and the governours ? again pag. . [ freely to profess what i think in my own conscience to be true : the most universal and most fundamental mistake in christendom , and whence all the corruption of the church began , and is still continued and increased , is , that conceited estimation of orthodox opinions , and external ceremony , before the indispensable practise of the precepts of christ , &c. instead whereof there is generally substituted curiosity of opinion in points imperscrutable and unprofitable ; obtrusion of ceremonies numerous , cumbersom , and not onely needless , but much unbeseeming the unsuspected modesty of the spouse of christ , &c. this self chosen religion in all the parts of christendome ( though it be such as a wicked man may perform as dextrously and plausibly , as the most truly righteous and regenerate ) being so highly extolled and recommended to the people , is almost an irresistible temptation to make them really and morally wicked . ) and pag. . [ that i may not seem to slander the state of christendom , i mean of the whole visible church in what nation soever under heaven , if we may believe historians , there is none , neither greek nor roman , lutheran nor calvinist ; but will be found guilty of this fault . ] if this be not to inveigh against church-government ; and universally too ; for all christendom is his scene ; what is ? seeing the tragical miscarriages he thus charges upon all the christian world , must lie at the doors of the church-government , and governours ; or no where . again , in his preface , page . falls he not foul upon the governours , [ who , saith he , instead of holy love , &c. — with zeal scalding hot seek to hale and force other men by external compulsion to their foolish and useless opinions and ceremonies , &c. ] for here he must mean the church-governours , seeing they alone have power of compulsion , ibidem [ it is injustice and barbarous cruelty to afflict men for what they cannot help , and in what they do not sin : and it is plain rebellion against god to wrest the sceptre out of his hand , by which he rules in the consciences of men , and to usurp this empire to themselves . ] here he makes the churches censuring her factious , schismatical , or heretical members , to be rebellion against god. yet this man in veighes not ( if you will take his own word ) against any church-government . more such stuff i could rake up out of his mystery ; but that i am loath too much to turn the readers stomach . but he goeth on , and in his second sect. of this th chapter , pleads thus : [ if any one will call my free and zealous advertisements to the guides of christendom , sharp invectives ; that doth not change their nature : they are still wholesom reproofs and advertisements , not invectives : forasmuch as they proceed from no hatred nor ill will , but out of a sincere affection to the truth , and a desire of promoting the true interest of the kingdom of christ in the world . ] truly a spade must be called a spade ; and if any one will call it a fan of feathers , that doth not change its nature ; for it is still a spade , and not a fan of feathers . if the doctor will call invectives , reproofs and advertisements , that doth not change their nature ; they are still invectives , and not reproofs or advertisements . and indeed if this kinde of language be onely advertising or reproving , it is impossible there should be any such thing as inveighing . i , but it was not out of ill will , but out of sincere affection to the truth , and a desire of promoting the true interest of christs kingdom . doctor , i know not your heart ; i leave that to god : but this i know , that a good meaning and intent cannot justifie a bad action : and therefore you may do well to consider , how you will answer for having spoken evil of dignities , to him who is the authour of them . what you add for your justification out of scripture , is so far from mending the matter , that it onely shews how boldly you dare abuse gods sacred word . first you tell us , that s. paul bids titus exhort and rebuke with all authority , chap. . and charges him to rebuke the cretians sharply . chap. . and what of this ? i pray did s. paul give any such kinde of charge to dr more ? titus was bishop of crete ; and s. paul commanded him to exhort and rebuke offenders in his diocess : what could be properer ? doth this authorize you , who are no pope , i trow , no pretending universal bishop , but a private person , fellow of christs colledge , and not master of his whole church , to rebuke all the bishops of the christian world ? then you go on thus [ is it not also said isa . he shall smite the earth with the rod of his mouth , and with the breath of his lips shall he slay the wicked . which our saviour christ doth even in his true and living members also , as well as in his own person ; his spirit in them kindling their zeal , and directing their words to the just reproof of ungodliness . and i am sure i inveigh against nothing ( if it can properly be called inveighing ) but what is confessedly wicked and ungodly . ] here you presume , that you are a true living member of christ , and that christs spirit kindled that zeal , and directed your words in these invectives . if so ; then your words are sacred , and infallibly true , because proceeding from the direction of the holy ghost : but that they are such , all the wit you have , will never perswade men in their wits , to believe . may not any rayling sactary say as much for himself , if this will serve ? may he not vouch himself for a true living member of christ ? may he not call his passion , zeal , and father it upon the spirit of god ? and yet will not all sober persons count that such a one blasphemes ? because some lymphatick pulpiteers of late , were wont to broach what wilde rebellious , antichristian invectives would seem most to promote the cause ; and then in their concluding prayer , tell god almighty that he had taught them thus and thus : was the auditory therefore bound to believe that gods spirit was the authour of such stuff ? i hope not . christ may indeed , when he pleases , commissionate his true living members to do him such service as you intimate : but for all that ; if you can shew no commission for such imployment , but the zeal of your private spirit , kindled ( as you are pleased to imagin ) by the spirit of god , you will be counted no better then a furious enthusiast . as for your jolly vaunt , that you are sure you inveigh against nothing but what is confessedly wicked and ungodly : it is but like your self : for it is apparent enough by the foregoing passages which i cited out of your mystery , that you inveighed against the government of all the churches in christendom and that the government of all the churches in christendom , is confessedly wicked and ungodly , who but dr more would affirm ? his next words are [ is it not the command of god to isaiah , cry aloud , spare not , list up thy voice like a trumpet and shew my people their transgression , and the house of israel their sins ? and doth not the same prophet complain of blinde and ignorant watchmen , of dumb dogs that cannot bark , sleeping , lying down , and loving to slumber ? and if it be a fault to be thus dumb , certainly it is a vertue to bark and give warning ; though that canine eloquence must needs sound harsh to their ears of whom our saviour hath foretold ( the thief cometh not but to steal kill and destroy ) answerable to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the apocalyps . ] is not this wonderously to the doctors purpose ? god commanded esay , a known prophet to shew israel her sins : but when or were did god command this doctor to do the like ; or is he a known prophet , sent to the christian israel ? esay complains of watchmen , who were dumb dogs ; for watchmen were in publick office , and ought to have given warning : but doth he complain of private persons for being silent , and refraining from publick invectives against all the governours and government of gods whole church ! and here take notice of the doctors strong logick : if , saith he , it be a fault to be dumb , certainly it is a vertue to bark and give warning : and hereby he would prove that it was a vertue in him thus to inveigh or bark . what fresh-man will not smile at this wretched sophism ; and presently retort , that it is a fault to be dumb , in those who ought to bark , but not in those whose duty calls them not to it : that it is no vertue in such an one to bark who was not appointed to that imployment , but both by barking usurp the office that belongs to others : that if dr more were commissionated to bark , it were a fault in him to be dumb , and certainly a vertue to bark : that if he be not commissionated , silence would better have become him then barking . now touching his last clause ( though that canine eloquence must needs sound harsh to their ears , of whom our saviour hath foretold , the thief cometh not but to steal , kill and destroy , ) are not all the guides of christendom much beholding to him for it ? for he makes no bones at all , of pointing them out as the very men of whom christ foretold ; namely as thieves , whose business is to steal , kill and destroy . those they were , against whom he used his canine eloquence ; and who but they are the men who , above all others , must count that eloquence harsh ? they therefore ( if you will believe the doctor ) and every one of them without exception , are murderous destroying theives . but he adds [ and again in isaiah , those that say to the seers , see not , and to the prophets , prophesie not unto us right things , speak unto us smooth things ; they are stigmatized with the title of a rebellious people , lying children , children that will not hear the law of the lord. for the law of the lord is as fire , and the word of god , a sharp two-edged sword . all which i think , is apology sufficient for sharpness of rebuke if it be rightly placed . ] they are stigmatized , who forbade the seers to see , and the prophets to prophesie right things . this i grant : and what then ? those seers were by their office bound to see ; and those prophets to prophesie right things : hence it follows that they were much to blame who forbade them to doe their duty . and how doth this concern dr more ? is he a prophet , or a seer , or any thing analogous , constituted over all christendom ? if he were so ; ( as , god be thank'd , he is not ) did any one command him not to see ? did any one command him not to prophesie right things , but smooth things ? again , i grant gods law is as fire , and his word a sharp two-edged sword : are dr mores dictates and expressions such ? yet he very manfully concludes , that in his opinion , what he hath here produced out of scripture is a sufficient apology for sharpness of rebuke , if it be rightly placed : his meaning is , that it is a sufficient apology for his own invectives . first he should have proved ( what he onely supposeth ) that his invectives are rightly placed . secondly though this justifies those who had due commission sharply to rebuke and inveigh , where there was just reason so to do ; yet it is far from being a sufficient apology for those who arrogate to themselves the liberty of being universal censors . sect. . to that part of the objection , that he no where excepts our church ; he answers [ that as he no where excepts her , so he no where nominates her . ] this he needed not to have told us : for that he no where nominates her is plainly enough supposed in the very words of the objection . but because he did not except her in his taxing all churches in general , he therefore plainly and undenyably included her . if i should take upon me generally to stigmatize all presumptuous and illogical impertinent writers ; though i nominate not dr more who is apparently enough one of that tribe ; yet if i except him not , i doe certainly comprehend him in the number of those whom i stigmatize . sect . he saith , that he farther answers [ it was needless for me to except our own church ; for providence it self had excepted her , in that she disappeared , & was wholly under the hatches , when i wrote those advertisements to the guides of christendom . ] sutably to this he saith in his th section , upon the same account , [ that the english church was out of sight , if not out of being , that is , politically dead , when he wrote this . ] good god! where is this doctors ingenuity ! for it matters not when he wrote this stuff ; but when he printed and published it . the book the objections were framed against , is his mystery of godliness , printed and published , after his majesties return ; which return he mentions in his preface to that book , dated from his study at christs colledge in camb. iun. . . did the church of england then disappear ; was it wholly under the hatches ? did not his sacred majesty ; did not the venerable bishops ; did not the universities ; did not the cathedral and collegiat churches ; did not millions of the people publickly own and profess it ? under the hatches then it was not : at least not wholly under and out of sight . the doctor is not so pur-blinde but he might have discovered it , had he had a minde . yet here he thinks to put off all , with this putid shift , that the church appeared not at the time when he wrote . suppose he had , during the rebellion , wrote a book against the king ; and for the asserting him who was much of his opinion concerning liberty in religion , and touching the government and governours of the church , i mean the most infamous oliver ( whom i doubt not but the doctor knows who it was that affirmed to be the most wise , valiant , and religious prince in christendome . ) suppose also that he had ventured to publish that book , after the kings return , it had been strange impudence , you will say : but the doctors apologie had been ready against any objector , viz. that when he wrote that book , the king disappeared , was wholly under hatches , was politically dead . but more of this point , when i come to his th section . to that part of the objection , which chargeth him with saying that ( our church is not quite emerged out of the general apostasie , ) he answers [ though those words may seem at first sight to intimate so much , viz. ( wherefore out of a due humility and modesty , suspecting our selves not to have emerged quite out of this general apostasie of the church ) yet i am sure it is a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like that which follows , ( again as for idolatry , cannot we finde also that among our selves ? i do not mean covetousness onely , &c. ) where i think no man will say , i am one of the number , if he read the whole paragraph . wherefore i do not speak of the english church , of which i profess my self a member , but of such faults of the reformed churches in general , whether common to them all , or not , as occurred to my minde , the english church then disappearing , both in such a sense as i intimated before , and also as alcibiades his patrimony in socrates his map of the world : so universalized were my thoughts in that meditation , nor could they be fixed on our english church , since the things that i alledge , are incompetible to her , as i have proved in my vindication of her . a pretty fetch , or cheat if you will ! to say , we may finde idolatry among our selves ; doth not argue that i am one of the idolaters : therefore , to suspect our selves not to have emerged quite out of the general apostasie of the church ; argues not a suspicion that our church is still in that apostasie . what consequence is this , where the expressions run not parallel ? had the doctor said ( we may suspect our selves not quite emerged out of the general crime of idolatry , it had answered to the former expression viz. ( we may suspect our selves not quite emerged out of the general apostasie of the church : ) but then , by his leave , he had given just occasion to suspect that he himself was not quite free from idolatry . again , whereas he saith [ i do not speak of the english church , of which i profess my self a member , ] what can be more ridiculous ? the question is , touching what he spake , lib. . cap. . sect . . of his mystery . now i demand : did he when he wrote that , profess himself a member of the english church ? if he did not ; though since then he findes it more for his ease and safety to speak in a contrary strain , and mightily to extoll this church , what is this to the purpose ? if he did , let him prove it ; for i have great reason to believe otherwise . besides it is not very probable that he professed himself a member of that church which to him appeared not , but was wholly out of sight , and politically dead . as vain is that which follows , viz. ( that he speaks of such faults of the reformed churches in general , whether common to them all or not , &c. ) can any faults be not common to all , that is , particular to some reformed churches ; and yet be the faults of the reformed churches in general ? to his pretence that the church of england was then disappearing , i have answer'd already ; and shall reply farther , in his th section . but whereas he professes that his thoughts could not be fixed upon the english church ; i expected he would have given her disappearance and dead condition , for one reason : but that had spoil'd his plot , as being inconsistent with that reason which he annexes , viz. ( that the things he alledges , ( namely the crimes generally charged upon the churches ) are incompetible to her : as he hath proved in his vindication of her . ) for herein he must suppose our church to be then extant : else how could any thing be said to be either incompetible or competible to her , by any man who meant to speak intelligibly ? lastly , the sport still is , that he refers us , not to his mystery , which is the sole subject of our controversie , but to his vindication publish'd divers years since : might he not abuse her there , though he extols her here ? but now after all his shifting , i shall plainly prove that in the mentioned place of his mystery l. . c. . sect . . he understood also the church of england : and that by his own words precedent , and subsequent . first in the close of the th section of that chapter , he saith [ those divisions of churches which were made about an hundred years agoe , and which immediately became the churches of this or that polity ; if those alterations then had been into a way purely apostolical , it had plainly been the enlivening of the witnesses , and the calling of them into heaven many years before the expiration of the . days . which is a strong presumption all is not yet right , and that the witnesses are not yet alive , nor the woman yet out of the wilderness . ] then immediately follow those words of his th section ( wherefore out of a due humility and modesty suspecting our selves not to have emerged quite out of this general apostasie , &c. ] i grant he may comprehend other reformed churches , in those words ( our selves ) but the church of england he necessarily must include , if he speaks after the rate but of common sense especially considering the time he premised of the divisions of the churches of which he discourses . secondly , to make all clearer yet , by his subsequent words in the th section of that th chapter [ we will be prone enough to acknowledge this against others , viz. in those dominions where popery hath so great a stroke : but it is more to our advantage to examine also what is amiss at home : for it doth not follow that because the number of the beast is not upon us , that we doe not bestianize ; nor is it the purple spots , but the disease , that is mortiferous . ] what is amiss at home , surely cannot point at churches abroad ; at least so as to exclude our own . sect . he grants he hath said something wherein she may seem consequentially concerned , viz. ( his concluding from the highest epoche of the . years , &c. ) i have discovered enough wherein she is directly concerned : and therefore mean not to trouble my self with tracing him in his apocalyptick computes , to examine what he calls a concernment consequential . onely the reader may take notice that the doctor here in some measure grants , what hitherto he hath indeavoured to deny . this section he concludes thus [ if i have been injurious either to the protestant reformation in general , or to our english church in particular ; i have , i think , made abundant amends in my synopsis prophetica ( pref. sect . . . . and book . chap. . sect . ) to which i refer the reader for fuller satisfaction . ] the doctors conscience heaved fair , and would fain have made him ingenuous : but that unlucky if , ( if i have been injurious ) blasted the credit of his acknowledgement : for i hope it appears by what i have said in these observations upon his apologie , that his if , might and ought to have been spared . as for the abundant amends he boasts of ; i easily believe he talks high things of our church now , and would not stick to be hyperbolical in her encomium ; for there is main reason for it : the winde is turned . but i must tell him , that if he obstinately persists in defending all that he wrote in his mystery , ( particularly , those things which these objections point to ) without the least confession plain and direct , that he hath said divers things rashly and falsly ; his professions in his synopsis ( be they what they will ) can signifie little to any sober men who are acquainted with his mystery . sect. . in answer to that part of the objection ( the reformers having separated from the great babylon , have built less and more tolerable ones , but not to be tolerated for ever . ) he brings upon the stage the whole paragraph out of which it was cited : ( and which being prolix , and , god knows , little to his purpose , i forbear to transcribe ) after which he adds , [ what ill construction can be made of this paragraph or any part of it , in reference to our english church , i must confess , i cannot easily divine : for the english church was out of fight , if not out of being , when i wrought this , that is to say , it was politically dead . ] though i have touched already upon this pitiful disingenuous evasion , in his saying that [ when he wrote this ] ( not , when he printed and published it ) our church was out of sight : yet seeing he will needs offer it again , it is not amiss to say something farther . it seems , had the english church been in sight when he wrote this , the ill construction made of it in reference to that church had been just : what condition therefore it was then in , let us now consider . i suppose , in favour to the doctor , that he wrote his mystery during the time of our churches famous persecution . if it were then persecuted , it was not quite out of sight ; and dead and gone : for no man persecutes that which there is no hope to discover : the persecutors saw their game , and reach'd it too ; and that , till the very year of his majesties return . the doctor cannot be ignorant that the church stood all that while established by law , and was therefore , by his favour , not politically dead , but alive . it was notorious also that the bishops , notwithstanding the flagrancy of the persecution against them , did every one of them nobly stick to their profession : so did very many of the rest of the clergie ; and thousands of the nobility gentry and commons ; choosing rather to part with their estates and liberties , then with their religion : in which holy bravery they persisted , till peace , together with his majesty , returned to the church and nation . it is true , the free exercise of their religion was violently overborn ; horses , presbyterians , independents , and such like things having invaded and taken possession of the publick churches : yet still it was well enough known , that the religion was professed ( and that with more then ordinary zeal ) in private congregations ; that the churches daily service was there solemnly used , and the sacraments reverently administred : still many were ordained by the bishops : still the fasts and feasts of the church were observed by thousands : still some proselytes , much moved by the pious constancy of our confessours , were gained to our religion ; and had the question been then asked , where is the church of england ? it might truly have been answered , it was in england still , though unworthily and sadly oppressed : had the doctor then sought for it , or any else who had lost it , they might have found part of it in the tower , part in newgate , part in winchester-house , part in ely-house , part in peter-house , and other prisons : to say nothing of several constant congregations in and about the city . nay all the country over they might have retrived parts of it , had they but inquired for persons notorious enough , i mean those whose profession of our religion had exposed them to tyrannous sequestrations and plunders . yet because our church ( though still by law established , still maintained by so many religious confessours ) was barbarously persecuted , dr more could take no notice of any such thing as the english church : with what church did he [ who was then in orders , and had solemnly ingaged himself to the church of england ) communicate all that while ? not with ours , that is plain enough : though he be now , upon the reflouirshing of it , fallen into a fit of magnifying it more ( i believe ) then ever they did who suffered so much for it . but he proceeds [ for other reformed churches , which also are so laudably repurgated from the grosser corruptions of the great babylon ; of what ill interpretation can it be to exhort them to perfect the good work which is begun , and more carefully to cleanse out of the old leaven , &c. for thus they shall cease to be any longer so many lesser babylons , cities of division and confusion , and so clear up at length ( according to the design of him that called them out of that great babylon ) into one holy city of god. ] i profess not to meddle with other reformed churches : nor do i count the church of englands case and theirs to be one and the same . yet i cannot but observe the weakness of this apologie : first , by old leaven , he must needs understand popery ; and this he supposes still to remain in those churches . i believe they will scarce thank him for his supposal ; but rather give him flat defiance for it . secondly , he taxed those churches for having built less babylons and more tolerable , but not to be tolerated for ever . what did they build , but the frames and constitutions of their government and discipline ? these , saith the doctor , are little babylons , and not to be tolerated for ever . and yet he would have them perfect the good work they had begun , that is the little babylons : but were these good works ? and must they be perfected ? why , this may make them great babylons : the wiser course , sure , is to leave them imperfect , and little as they now are . i , but his following words ( more carefully to purge out the old leaven ) argue that he would have whatsoever is babylonish , be purged out . be it so : but then let him look how to reconcile those words with them which precede , viz. ( to perfect the good work they had begun ) for that work ( as the doctor hath ordered the business ) was , the building of less babylons ; which work cannot be perfected , if all that is babylonish must be rooted up . in his th section , he goeth on touching the reformed churches , presaging that god [ will not tolerate nor connive any longer at their childish squabling about nutshels , counters and cherrystones . ] these , if there be any dependence and sense in his discourse , must be their little babylons : so that his long tragical invectives were , upon the matter , made onely against boys-play . mean while those churches are much beholding to the doctor , who makes them a company of silly coxcombs , whose most serious business ( for such sure , is their reformation ) amounts to no more then squabling about such childish toys and trifles , as nutshels , counters and cherrystones . his th section he thus begins [ i have , i hope , by this time abundantly satisfied the th objection , we come now to the tenth and last . it is well he doth not define , but onely hope so . whether his hopes fail him or not , i leave to indifferent judges ; and follow to the th objection , to which he replies in this th chapter . object . . he saith that the laws of god , are like words in an unknown tongue , till the conscience be convinced , lib. . cap. . as i take it . whence it necessarily follows , that it is no sin to act against those laws , if a man believe it lawfull . then those who thought they did god good service in killing the apostles , were no sinners in doing it . ( as i take it ) said the objector : which he would not have said , nor trusted his memory , but reviewed the place and set it down positively , if he had intended that his objections as they were given to the doctor should have been published . what the doctor hath got by his publication of them he may thank himself for . in the mean time , it so happens that the objector charged him not wrongfully in that particular : else he should have heard of it . this , saith the doctor , [ seems to be a smart and stinging objection ] and he saith so with scorn enough : for he presently adds [ that it reacheth not the right state of the question ] a great fault , i grant , if true : the very fault which i have so often detected in dr mores writings . to prove it therefore , he cites that passage in his mystery , whence the objection is taken , and subjoyns thus : [ where it is plain that the most essential part of the state of the question is omitted , by leaving out ( in those that are sincere ) and that therefore the objection , though very strong , yet cannot touch or harm any position of ours by those formidable consequences , according as the question is by me stated in this th chapter , both in respect of the person , and also in respect of the matter of the command . sect. for i suppose the person sincere , and what i mean by sincerity i have fully explicated under my first aphorism , and it is needless here again to repeat it . and for the matter of the command , i suppose it to be such things as are not discoverable by the light of nature , such as the belief of matter of fact done many ages agoe , and religious precepts and ceremonies thereupon depending . but i have expresly declared in my th aphorism extracted out of this th chapter , that nothing that hath any real turpitude or immorality in it , can justly be pretended to be the voice or command of god , to either the sincere , or unsincere . out of all which we are abundantly furnished to answer this last objection . i say therefore , that such laws of god as are meerly positive , or depend upon historical or miraculous revelation , are like words in an unknown tongue to him that is truly sincere , till his conscience be convinced . this i say , and this is all i have said in that th chapter . ] how his sincere person serves the doctor for a subterfuge i have shown already , and need not repeat it . and that what he affirms to be all that he hath said in that th chapter , is not all , i could easily evince , were it requisite to the present point . but fully to gratifie him , i will take into the question both the person , and the matter of the command , which he desires ; viz. the sincere , and that which hath turpitude and immorality in it : and then i hope the formidable consequences mentioned in the objection will touch the doctors position . for the person ; his tenet is ( which he repeats in his th sect. of this th chapter ) [ that the light and law of nature and of eternal and immutable morality cries louder in the soul of the sincere then that he should admit of any such foul motions , much less as from god , or be ignorant of any indispensable morality , as if it were not his command . ] but what thinks he then of s. paul before his conversion ? was not he zealous and hearty in his religon ? he saith himself , phil. . . that he was touching righteousness which is in the law blameless ; that is , according to the knowledge which he then had of religion , his deportment was so exact that it could not be taxed with any wickedness . whereupon he faith tim. . . that though he had been ( a blasphemer and a persecutor , and injurious ; yet he obtained mercy , because he did it ignorantly in unbelief ) he did it not for want of sincerity and uprightness of heart in his present perswasion but onely for want of knowledge . well , and what was it he then did ? one particular was persecution of the faithfull , and that to the death : act. . . he confesses that he assented to s. stephens death : and doubtless he verily thought that herein he did god good service ; accounting s. stephen an enemy to the true religion . yet this act of his was a sin ; for which ( it being done ignorantly , notwithstanding the moral law printed in his heart ) he afterwards obtained mercy . it appears then , that a person most sincere in his way may in blinde zeal run upon hainous sins , and such as dr more holds to be against the moral law ; viz. ( to use his own words , ) the killing of good men under pretence of heresie against the iudaical religion . now what can be the reason of such zeal , but because this sincere zelot counted that he obeyed gods will in this action ? it follows therefore , that the law of nature cries not so loud in the sincere soul , but that such a soul may sometimes admit such foul motions , and that , as proceeding from god. this for the person . now for the matter of the command , viz. things not discoverable by the light of nature ; and these he supposeth to be such as have no real turpitude or immorality in them . for saith he , any thing that includes such turpitude or immorality , cannot justly be counted the command of god. here i must reminde him of the example of abrahams being commanded to kill his innocent son . this act in the doctors opinion ( for i have declared mine own about it already ) was against the moral law ; and therefore by his rule abraham could not justly count it the command of god , but must have judged it a trick of the subtile tempter . i may add , gods commanding israel to plunder and spoil the egyptians , which was against the th commandment ; as also his commanding them to invade the countrey , seize the possessions , and destroy the lives of the canaanites , who never had done them injury . would the doctor have allowed the israelites to dispute these commands ; to object that they were against the general law of nature , quod tibi fieri non vis , &c. and that therefore they included turpitude ? i hope not . god is lord of all things , and may do what he will with his own ; yea , even with his own laws . he hath not bound his own hands by binding ours , and giving laws to nature ; and if at any time he thinks fit to countermand such laws , his infinite wisdom and justice have sufficient reason for so doing , whether man understands it or no. the moral turpitude of violating the law of nature , is not imputable as such to any man who hath certainly received gods command to violate it ; for whatsoever is gods command , is by being so necessarily free from inferring any turpitude , and most undoubtedly just and right . so that though the action examined by the standard of the moral law common to all men , would include turpitude , yet gods particular law to the contrary doth wholly justifie it . ( but then we must alwaies remember , that the moral law being his revealed known will ; it must be our rule till we assuredly have his will revealed unto us to the contrary . ) now i infer , ad hominem , i mean , as to dr more , if god be above the laws he hath made for us in general , and may in particular cases ( for such onely concern this querie ) command contrary to those laws ; then doth that contrariety not at all prove such a command not to be the command of god. this for the matter of the command . and now having premised this , i will as i promised ( that the doctor may have as fair play as himself can with ) take into the question his sincere person ; and such matter of the command as is not discoverable by the light of nature , viz. as himself terms it , the belief of matter of fact done many ages ago , and religious precepts and ceremonies thereupon depending ; and laws meerly positive , or such as depend upon history and miraculous revelation , and not the eternal moral law of god , ( for these also are his phrases . ) nay , i will take in whatsoever else he can desire me , provided it be but a command of god derived to the ears of the supposed sincere man. his position will then be this at least , namely , [ that the laws or commands of god ( such as are described , or any else that are certainly his laws and commands ) are to the sincere man like words in an unknown tongue , till his conscience be convinced . ] and what hath the doctor got by this new model of his position ? for still the consequence mentioned in the objection will be good , viz. [ that it is no sin in that sincere man , to act against those laws of god till his conscience be convinced . ] and so will the result of that consequence added in the objection also , viz. [ that those men sinned not , who thought they did god good service in killing the apostles . ] for first , it appears by the example of st paul , that those men might be sincere and right-heartily zealous in their religion . the laws of christian religion were in the doctors sense gods positive laws , for which those men persecuted the apostles ; and which they themselves ought to have imbraced , having heard them from the apostles . . though they heard them , they were not convinced in conscience that they were gods laws , but quite the contrary ; and this appears in that they thought they did god good service in persecuting the apostles for them . . being not convinced in conscience that they were gods laws ; by the doctors principle those laws were but like words in an unknown tongue , and therefore obliged not these men to obey them . . if these men were not obliged to obey them , then they sinned not in disobeying and resisting them ; nor in persecuting the apostles to the death , for asserting those laws against the iewish religion , which they were in conscience perswaded to be of god ; and for the defence of which their religion , they were likewise perswaded in conscience , that this their persecuting them , was doing of god good service . but the doctor tells us also , [ that invincible ignorance makes an act involuntary , and that therefore there is no inconvenience to admit , that the transgression or non-observance of these kinde of laws in him that is thus invincibly ignorant and unconvicted of them , ( as we suppose the truly sincere to be ) hath not the proper nature of sin in the sincere , though in the unsincere it may . this non-reception of truth or inconviction may be trial , punishment , or fatal defect ; but the nature of sin it properly hath not , as being wholly and perfectly involuntary , and absolutely out of the reach of the party to help it . for the nature of sincerity is to do all we can , and no man can do any more . whence i will easily admit , that it is no sin to act against , that is , to transgress or not observe such positive laws of god , while a man stands unconvinced in such circumstances as i have described , firmly believing that it is lawfull for him not to observe them , and being fully perswaded that they are not his . first , is it not pretty sport , that he makes the transgression of gods positive laws to be sin in the unsincere persons , but no sin in the sincere ? i have heard of an opinion , that god sees no sin in his children , and i have often wondered at it ; but this fancy of the doctor goeth much higher : god not onely doth not , but cannot see sin in them , for there is none in them to be seen ; that which is sin in others , being no such thing in them . secondly , he saith , that non-reception of truth in the sincere ( which is indeed , as himself is forced to confess , the transgression of gods positive laws ) may be trial , punishment or fatal defect . . for trial , can any sober man believe that god would make that a trial of his faithfull sincere servant , which puts him necessarily upon resisting truth , and not believing but transgressing his own laws ? this the doctor holds that god doth by conveying into that person a false perswasion . but if he narrowly examineth the business , he will finde that this cannot possibly be any trial of such a mans obedience , more then conveying a true perswasion would be ; so that he makes god the authour of falsity meerly gratis . besides , this trial which the doctor supposeth , is in truth no trial at all ; for is any mans obedience to god tried by his non-reception of gods truth ! gerrae . . for punishment , it is very strange , nay down right incredible that god should punish his sincere and excellent servant ( for such the doctor makes him , ) who doth all he can to know the truth , by putting him in such a condition through false perswasion that he cannot receive the truth ; and this that god who hath promised that they who ask , seek , and knock , ( that is , do what they can ) shall not do it in vain . . for fatal defect , what means the doctor by this ! is his fate any thing different from gods providence ? if not , why doth he make this a distinct branch from gods proceedings with men ? but if it be , he may in mahomets school finde patronage for it , but not in christs . touching the invincible ignorance in his sincere man , what could more vainly have been pretended ? for in the close of the words i last cited out of the doctor , he represents this man as one who firmly believes that it is lawfull for him not to observe such or such positive laws of god ; and is fully perswaded that they are not his . if he so believes , and be fully so perswaded , it is certain that those laws came to his knowledge ; for he cannot believe or be perswaded touching any thing of which he is wholly ignorant . all the question that remains is , whether these laws which he now hears and knows be gods laws or no ? and what hinders him from believing them so to be if he hath a minde ? what invincible obstacle stands in his way ? not fate , i trow ; nor any perverseness of his own , for he is supposed to be sincere , and to do all that he can for imbracing the truth ; which truth is now before him , and ready for his acceptance . i cannot imagine what the doctor can here reply , but that god himself interposeth by an irresistible false perswasion in that mans soul , and thereby bars out his own laws which stand ready at that souls door , else the mans ignorance was plainly vincible . now if god thus interposeth , ( which no christian ears will hear without horrour ) i have no more to say . the doctor adds , [ it is not the firmness of our conviction or inconviction , that will warrant an act from becoming sinfull , but the perfect sincerity of the party ; in that this conviction to what is false , or inconviction to what is true , ariseth not from any fault of his , but is invincible ignorance , and in such things as the most exquisite morality of minde cannot arrive to the knowledge of . ] here he very fairly overturns his own foundation . his principle was , [ that nothing but conviction of conscience that this or that is the will of god , is properly the promulgation of his will to every particular soul ; otherwise it is but as the recital of a law in a language the people understand not , and therefore can take no hold upon them . ] they are his own words , and those which occasioned this th objection . now the proper promulgation of gods will , doth certainly warrant an act from becoming sinfull . but this promulgation is , saith the doctor , nothing but conviction of conscience ; wherefore nothing but conviction of conscience warrants an act from becoming sinfull . and what is this but point blank contrary to his present affirmation , [ that that which will warrant an act from becoming sinfull , is not the firmness of our conviction . ] the onely warrant he will allow , is the perfect sincerity of the party . i had thought , that gods law it self had been both the rule and warrant in this case . but that rule and warrant , the godly doctor makes no bones to slight and throw aside . but what reason gives he why that sincerity must be the warrant ? namely , because [ this conviction to what is false or inconviction to what is true , ariseth not from any fault of his , but is invincible ignorance , and in such things as the most exquisite morality of minde cannot arrive to the knowledge of . ] touching that fond pretence of invincible ignorance , i have said enough already . but were that ignorance really such , and truly invincible , and in those things which the most exquisite morality of minde cannot arrive to know ; i see not how it concerns the present controversie , for the question is not touching such commands of god as never come to the sincere mans ears ; but such as though he hears them ( and thereby knows them ) yet he believes them not ( as the doctor states the case ) to be gods commands . if he would use all exquisite moral diligence , he might finde cause to believe them ; but because he hearkens rather to a contrary perswasion in his own minde , therefore he believes them not . but after all this , i must minde the doctor that in his reason for his th aphorism , chap. . sect . . he saith expresly , that the souls being convinced that this or that is gods command , is as it were the kings broad seal , by which she is warranted to act . how will this consist with his affirmation here , that it is not conviction or inconviction that will warrant an act from becoming sinfull ? if conviction be the warrant by which she may act , inconviction also is the warrant by which she must refuse to act. nor can this warranty proceed ( as here he saith it doth ) from the perfect sincerity of the party . but as i have already often observed , contradictions are in this doctors writings so frequent , that i am past wondering at them . he concludes thus , [ this ( namely what i last cited out of him ) is the true state of the question , from which therefore the killing of the apostles can fetch no excuse , for it is impossible that one of so sincere a heart and moralized minde as i suppose in this controversie , should be invincibly ignorant , that to kill such holy and harmless men as the apostles would be murder , or something extreamly like it ; and for those that are unsincere and immoral , sin alwaies lies at their own door . and this i hope will fully satisfie this last objection . ] plaudite , murder or something extreamly like it ? how comes the doctor so kinde to the not invincibly ignorant slayers of the apostles , as to allow them this disjunction ? surely it was down right murder , and not something extreamly like it . but the question was , [ whether the laws of god are like words in an unknown tongue , till the conscience be convinced , and that in a person sincere . ] here he makes the true state of the question to be [ not that the firmness of conviction or inconviction will warrant an act from being sinfull , but the perfect sincerity of the party . ] whether this be not a palpable varying of the question let any man judge . let us see therefore , whether the killing of the apostles may not fetch an excuse from that which is indeed the question , or rather from the doctors position which is the ground of that question . first , those who killed the apostles might be ( as st paul was before his conversion ) sincere in the jewish religion . secondly , if they were in conscience perswaded of the truth of their religion in opposition to the christian , ( as the doctor upon his own principles cannot deny but they might be , ) then they believed in their conscience , that the apostles were not holy and harmless men , but deceivers , opposers of gods true religion , and introducers of a false one . thirdly , if they so believed , they did not count it murder but justice to kill the apostles ; or ( as the text saith ) they counted they did god good service by it . now for their excuse or rather justification , i produce the doctors position , [ that in sincere men , gods laws are like an unknown language , till their conscience be convinced . ] what will the doctor object against them ? any law of god which forbade them to kill the apostles ? but they were not convinced that such law was the law of god : their conscience told them the contrary , namely , that they fulfilled gods will , and did him gratefull service in killing them . will he reply , that this errour of theirs was not invincible ignorance , but such as by true sincerity they might have helped , and that therefore they sinned ? this will not serve , for how if that errour were conveyed into them by god for trial or punishment , and obliged them to act accordingly ? that so it might be , the doctor upon his own premised principles must not deny ; and if so , then no sincerity could withstand that effect . or will he pretend , that they ought to have believed gods will preached to them by the apostles , his true commissioners for that purpose ? this will not do neither , for their conscience being not convinced that what the apostles preached was gods will or law , it was ( to use his own words ) but like an unknown language , and therefore could take no hold upon them . in his th chapter the doctor looks back upon his atchievments , surveys his conquest , and counts his spoils ; particularly magnifying himself in his reflection upon the sheer baffle he hath given to each objection . then ( as a wonderous pertinent close to his apologie for himself ) he falls upon a huge expostulation with the sectaries , who yet need not desire any better weapons for their own defence , then he hath furnished them with in his mysterie . if the reader will follow him in that his glorious march , he will shew as much patience in so doing , as i profess indignation in forbearing . finis . the case of the church of england, briefly and truly stated in the three first and fundamental principles of a christian church : i. the obligation of christianity by divine right, ii. the jurisdiction of the church by divine right, iii. the institution of episcopal superiority by divine right / by s.p. parker, samuel, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the case of the church of england, briefly and truly stated in the three first and fundamental principles of a christian church : i. the obligation of christianity by divine right, ii. the jurisdiction of the church by divine right, iii. the institution of episcopal superiority by divine right / by s.p. parker, samuel, - . 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good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england. christianity. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the case of the church of england , briefly and truly stated , in the three first and fundamental principles of a christian church . i. the obligation of christianity , by divine right . ii. the jurisdiction of the church , by divine right . iii. the institution of episcopal superiority , by divine right . by s. p. a presbyter of the church of england . london , printed for henry faithorne and john kersey , and sold by walter davis in amen-corner . . a scheme of the general contents . part i. three popular principles destructive of the church of england page . the absurdity of mr. hobb's principle , that the sovereign power is the only founder of all religion in every commonwealth p. mr. seldens account of the jurisdiction of the church to be meerly civil p. his account of excommunication from adam to moses considered p. the same from moses to the captivity , and from the captivity to the time of our saviour p. the same in our saviours time , and , first , as to its usage p. secondly , as to the right , which is proved to have been neither judicial nor imperial , but purely divine p. excommunication in the christian church proved to have been of apostolical antiquity p. the texts of scripture upon which it is grounded , carry in them true and proper jurisdiction , and appropriate its exercise to the church p. and that by divine institution , not meer voluntary confederacy p. all ecclesiastical jurisdiction left entirely by the christian emperours to the ecclesiastical state , and that the imperial laws , extant both in the theodosian code and justinian , are no new laws , but only the canons of the church , ratified with temporal penalties p. part ii. an account of the birth of the opinion , that there was no form of government setled in the christian church by divine institution page that our saviour founded his church in an imparity of ecclesiastical officers demonstrated ; this imparity proved to consist in a superiority of power as well as order , and the institution of it shewn to be of perpetual obligation p. the authority of the apostolical practice vindicated against divers exceptions . the vanity and absurdity of the objection from the ambiguity of the names , bishop and presbyter . the divine obligation of apostolical practice in this matter proved p. the practice of the primitive church in the ages next and immediately after the apostles . the pretence of the defect of the records of the church in the first age falls as foul upon christianity it self as the form of government p. the argument , first , from the defect as to places considered and confuted p. secondly , front the defect as to times and persons p. the constant tradition of the church proved , first , by the testimony of st. clement of rome . secondly , of ignatius ; his epistles demonstrated to be genuine p. the same proved from the apostolical canons , and the canons proved to be of primitive antiquity p. the testimonies of the ancients vindicated from the pretence of ambiguity ; and first , in that they have not informed us whether the succession were only of order , or of power p. secondly , in that it is not universal ; but whether it be or not , it is sufficient , in that there are no records against it , and the records of all the chiefest churches are clear for it p. thirdly , in that this succession is sometimes attributed to presbyters ; this shewn to be apparently false , and if it were true , frivolous p. that the ancient church owned episcopacy as of divine institution , and not ecclesiastical p. st. jeroms authority throughly considered , and turned upon himself , so as to make this objection out of him against it the strongest argument to prove the divine institution of episcopacy p. the custom of the church of alexandria of the ordination of their bishop by presbyters refuted , and the story of eutychius concerning it shewn to be false and foolish p. if we take away the divine right of some form of church-government , it unavoidably resolves the church into independency and confusion p. the government of the church by episcopacy as setled by divine right the only effectal bulwork against popery p. a postscript p. part i. when i consider on one side with what triumph the church of england was , together with his majesty , restored , with what laws guarded , with what vigour asserted , with what zeal defended : and on the other with what folly and peevishness opposed ; that none of its implacable enemies have ever been able to discover any the least real defects or corruptions in its constitution . that , by the confession of all wise men , it approaches nearest of any church in the world to the primitive purity ; that it is free from all impostures and innovations ; that it does not abuse its children with pious frauds and arts of gain , nor sacrifise the interests of souls to its own wealth and grandeur ; that it asserts the rights of princes against all priestly usurpations ; that it does not enrage the people with enthusiasm on one hand , nor enslave them with superstition on the other . that its doctrins are pure , simple , and apostolical , and its discipline easie , prudent , and merciful . in a word , that it is a church that wants nothing but only that we would suffer her to be what she professes and desires to be . when ( i say ) i considered all this with my self , it could not but strike me with wonder and amazement that a church so unanimously owned , so powerfully protected , so excellently constituted , so approved by all wise and good men , should in all this time be so far from obteining any true and effectual settlement , that it should be almost stript naked of all the rights and priviledges of a christian church , exposed to scorn and contempt , deserted by its friends , trampled upon by its enemies , and truly reduced to the state of the poor despised church of england . but then considering farther with my self what might be the grounds and occasions of such a wild and seemingly unaccountable apostasie , i quickly found three very prevailing principles utterly inconsistent with the being of a christian church , wherewith the generality of mens minds are possest , and especially those that have of late appeared the most zealous patriots of the church of england . no wonder then if the building be so weak and tottering , when it is erected upon such false and rotten foundations ; so that whilst these treacherous principles lie at the bottom of the work , it is plainly impossible to bring it to any sure and lasting settlement . and t is these false and unhappy principles that i shall now endeavour to represent and by plain reason to remove . they are chiefly these three ; the first is that of mr. hobbs and his followers , that own the church of england only because it is establisht by the law of england , and allow no authority either to that or any other religion than as it is injoined by the sovereign power . though a religion that claims no higher obligation confesses it self to be no religion , for none it is unless enacted by divine authority . the second is that of mr. selden and his followers , that acknowledges the standing laws of the christian church to have been derived from a divine institution , but derives all manner of government and authority in it from the civil state. the third is the opinion of some learned and moderate divines , both at home and abroad , that grant indeed the necessity of some kind of government in the church , but deny it to have been setled and fixed by our saviour in any one form , or upon any certain order of men , and leave it wholly at some-bodies disposal ( though who that somebody is they have not as yet clearly determined ) to appoint officers and governours , as shall be thought most prudent and suitable to the present circumstances of things . now upon any of these principles it is not at all material whether we assert any such thing as a church of england or not , for they are all but so many contradictions both to the being of a church and to themselves , at least if we pursue each party to the bottom of their opinion , they only assert the shadow or ghost of a church , upon such principles as are directly inconsistent with the fundamental constitution of all christian churches , and so have , as it were , stoln away the church of england from itself , setting up the name against the thing , the idea against the reality , and the notion against the practice . for the first supposes a church without religion ; the second a society without government ; the third a government without governours . and what can be more absurd and inconsistent ? for a church without religion is no church ; a society without government is no society ; and a government that is not lodged somwhere is no government . so that though these opinions are not equally wicked in themselves , the first being open and avowed atheism , yet are they , equally destructive to the fundamental constitution of the christian church , as it is a society founded not by any human authority but divine right . with mr. hobbs and his church i shall be very brief , because his notions here ( as indeed they are every where ) are no better than gross and palpable contradictions . neither should i spend much pains upon the second opinion , because the absurdity of it is so easily demonstrable from the nature of society it self , but seeing mr. selden , a very learned person , has taken infinite pains in the argument , searched all authors and all records to heap together every thing that might serve his cause , i shall wait upon him through all the material parts of his discourse . but with the third sort i intend to treat more largely , because that is the church at this present in fashion , and is become popular and plausible by the authority of some learned men , that have owned and asserted it . and therefore i shall carefully demonstrate its vanity and falsehood from our saviours express institution ; from the certain practice of the apostles ; from all the most undoubted records of the church ; and lastly from the great inconveniences that would unavoidably follow upon it . and when we have gained these three fundamental points , we may then and not till then proceed to farther proposals for the true settlement of the church of england ; for without them , whatever men may talk of it , all their discourse of a church is no more than a notion and a phantasm , a platonick common-wealth , and a world in the moon . first then , as for mr. hobbs his opinion , it is scarce worth any mans confutation , because it so plainly confutes itself . for what can be more absurd and ridiculous than to make ( as he does ) the serious belief of religion necessary to the security of government , and yet discover to all those that he would have brought under the power of this persuasion , that it is in reality nothing but an useful and necessary imposture . and yet into this preposterous course of politicks does mr. hobbs suffer himself to be driven by his pedantick pride and vanity . that though it be above all things necessary to the empire of our sovereign lord leviathan that the common people be abused with the belief and scared with the dread of invisible powers , yet lest they should be tempted to think the great philosopher himself so weak as to be betrayed into the same opinion , he publishes a book to all the world to no other purpose ( beside flattering the tyrant cromwel ) than to declare that neither himself nor any wise man ought to regard the tales of religion , and that they are only designed to abuse the ignorant and the silly . just as if this great statesman should go about to fright birds from his corn ( as he speaks ) with an empty doublet , an hat and a crooked stick , but yet lest the jack-daws should take him for one of their own silly flock , he should take special care to inform them that himself knows it to be only a man of clouts . this alone is sufficient to discover the vanity and the danger of the hobbian religion , when it is nothing else but an open declaration of atheism and impiety . though indeed this way of trifling is so natural to mr. hobbs that , as much as he loves his own opinions , he always contradicts them . and this is a plain demonstration of the ignorance of the pretenders to wisdom in this age , that so inconsistent and unphilosophical a writer should obtain so much credit and authority among them . for though he have a very facetious wit , and is the author of many pleasant sayings , yet he was never master of one philosophick notion . but for their conviction i shall challenge them to shew me more incoherent and inconsistent reasonings than are his undoubted and mathematical demonstrations against the being of god and the principles of religion . first then , would you believe that there is a god , or not ? mr. hobbs gives you your choice . choose which you please , he will demonstrate either by the same topick . will you have no deity ? it is manifest there can be none , because there can be no first mover , because nothing can move itself , and therefore when men go about to prove a deity from the succession of causes and effects , they prove nothing but the necessity of eternal motion , for as it is true that nothing can move itself , so is it true that nothing can move any thing else unless itself be first moved . here then the demonstration is pregnant , that there can be no first cause , because nothing can move it self , and because all motion is eternal . but will you have a deity ? the demonstration of it is as undeniable : for he that from any effect he seeth come to pass should reason to the next and immediate cause thereof , and from thence to the cause of that cause , and plunge himself profoundly in the pursuit of causes ; shall at last come to this , that there must be ( as even the heathen philosophers confessed ) one first mover , that is , a first and an eternal cause of all things ; which is that which men mean by the name of god. could any man think it possible that both these demonstrations should drop from the pen of the same infallible philosopher ? or that the man that can demonstrate after this rate should be so confident as to boast of nothing lower than mathematical demonstration in all his writings ? but though mr. hobbs be able to demonstrate contradictions , yet himself can hold but one side , and that is always the wrong one . for it is the only scope of all his natural philosophy to affirm ( i do not say to prove ) that there can be no other cause or principle in the universe beside the meer aggregate of natural causes . by which topick he plainly demonstrates there can be no such being as a deity . for if there is , either he is a corporeal or an incorporeal substance ; but an incorporeal substance is the same with an incorporeal body : if corporeal , then either the world or a part of it , for there can be nothing beside ; but it can be neither , because by god is meant the author of the world , and therefore they who say the world or any part of it is god , say it has no cause , and so that there is no god. what demonstration can be fuller and plainer than this , that the deity can be no being distinct from the universe , nor the universe itself , nor any part of it , and therefore is nothing ? but though it be demonstrable from the nature of things that there is no god , yet he tells us the belief of a deity is necessary upon the authority of revelation , and out of reverence to the publick laws . though he has peremptorily determined that none can know the truth of a revelation made to another , but they to whom god himself has revealed it supernaturally , so that no revelation , unless immediately made to my self , can be of any use to me in this enquiry . and though he had not thus carefully prevented its proper efficacy , yet when he comes to it we shall find him as much concerned to destroy the grounds of believing any revelation , as here he is to take away the proof of a deity from the nature of the universe , and as for his reverence to the publick laws , it is nothing else but his declaration of atheism repeted , viz. that though i thomas hobbs have no ground to believe that there is any such being as a deity in the world , nay though i am able to demonstrate the contrary to all the world , yet for fashion-sake , and out of compliance with the custom of my country , i care not though i say that there is one , only i desire all people to do me the right as to observe that i only say so , and not think me so mean a philosopher as in good earnest to believe so . and in the same manner that he has destroyed the evidence of a deity , has he taken away the obligation of all his laws of justice and honesty , by supposing such a state of nature , in which mankind being exempt from all government may do whatever they please without the violation of any law. which to suppose is to suppose no deity ; for if there be a deity , there can be no supposition of any such state of nature in which mankind can be exempted from his government . and here too he demonstrates contradictions from the same topick . all men being by nature of equal power , and therefore mutually fearing each other , right reason dictates to every man to defend himself by force and hostility . and yet because all other men are of equal power with himself , and that state of hostility is very unsafe and uncomfortable , therefore the very same right reason dictates to every man to seek the friendship , as much as in him lies , of all men . but though right reasons natural state of peace be so mathematically demonstrated , yet in the supposition of its more ancient state of war lyes the whole mystery of mr. hobbs his morals and politics ; which being founded upon the former supposition , that there is no governour of the world , that alone for ever takes away the obligation of all the laws of nature . for though he afterwards in his contradictory way to himself , would , when men have entered into compacts , bring them all under the laws of justice , yet as he goes about to establish them , he would have them bind without any sanction , that is , without any power of binding . for having no obligation but by vertue of mutual compact , and this mutual compact being entered into only for private interest , as every man for that reason may observe them , so for the same reason whenever he apprehends it beneficial to himself , he is obliged , as he will be true to his fundamental principle of self-interest , to break them . so that the laws of nature , as he has founded them , are but so many artifices of craft and mutual hypocrisie , whereby mankind pretend and profess faithful obedience to the rules of justice , and a sincere endeavour to procure the good and welfare of the community , yet every man resolves inwardly within himself , that he will do neither , but meerly when it tends to his private advantage , and so he can any way advance that , what cares he what mischief he does either to the private or public interest of all the men in the world beside : an honorable account this of mr. hobbs his honesty . but of his notions of natural religion i shall not here discourse any farther , finding it done more largely elsewhere , and therefore i have here made this brief representation of it only , that i might give at one view a complete account of the hobbian religion . but our present business is to enquire into his principles concerning the church of england , or rather the christian church , the church of england being nothing but that part of it , that is planted in the kingdom of england . and here all his notions of the church are resolved into one fundamental principle , that the sovereign power in every common-wealth is the sole founder of all revealed religion , and that whatever pretences , true or false , may be made to divine revelation , they can have no obligatory power , unless they can obtain it from the sovereign authority , and if they can , then whether true or false , they are of equal force and obligation to the consciences of men . which is in express words to affirm that all revealed religion is no religion . and yet he is every where so plain and peremptory in this rank assertion , which concludes our blessed saviour a profligate impostor , that i can not but charge it as a reproach upon the church of england , that such open blasphemy should be suffered so long to pass so freely without censure or punishment . for having first been so impudent as to define all religion to be nothing else than the allowance of some public tales , from thence he proceeds in his mathematical method to inform us , that the christian religion neither is nor can be of any authority in any common-wealth , otherwise than as it is owned and ratified by the supream secular powers : so that if cromwel or any other sovereign prince be pleased to command his subjects only to renounce their saviour and their christian faith and declare themselves jews or mahumetans , in that case they are indispensably bound to obedience , in that it is not possible for the christian or any other law to have any binding force than what it receives from the arbitrary power of the civil magistrate . and agreeable to that general proposition the philosopher is pleased to inform us , that the whole power of instructing the people in any religion is derived from the sovereign prince . that the subjects of every common-wealth ought to receive every thing as the law of god that the civil-laws declare to be so . that by the doctrine which the sovereign commands to be taught we are to examine and try the truths of those doctrines , which pretended prophets , with miracle or without , shall at any time pretend to advance . that moses made the scripture canonical , as civil sovereign of the common-wealth . that our saviour gave his apostles power to preach and baptise in all parts of the world , supposing they were not by their own lawful sovereign forbidden . that the new testament had not the force of law , till it received it from the authority of constantine the great . that the civil magistrate has originally in himself , and by vertue of his sovereign supremacy a power of ordaining priests and administring sacraments . that christian kings are the only pastors of the christian church , and that the faith of all their subjects depends only upon their authority . and he is so entirely possessed with this notion of kingly power , that he allows no other authority to god himself . and thus when he appoints the punishment of death to false prophets , because they tempt the people to revolt from the lord their god : these words ( he tells us ) to revolt from the lord your god are equivalent to revolt from your king ; for they had made god their king by pact at the foot of mount sinai . so that had they not obliged themselves by that covenant , it had been no sin to worship other gods , i. e. it is all one in itself to worship the true and to worship false gods , which is plainly to say , there is none at all . and as for the worship they paid to the god of israel , it was not due to him as sovereign of the universe , but only as their king by pact ; and so is no more than what every subject owes to his sovereign . and therefore he in express terms defines the kingdom of god to be a civil kingdom , and to this purpose he expounds the third commandment , that they should not take the name of god in vain ; that is , that they should not speak rashly of their king , nor dispute his right , nor the commissions of moses and aaron his lieutenants . and this was the end of our saviours coming into the world to restore unto god by a new covenant the kingdom , which being his by the old covenant had been cut off by the rebellion of the israelites in the election of saul . and the same account he gives of christianity it self ; that it is only receiving our saviour for king. so that when st. paul says to the galatians , that if himself , or an angel from heaven preach any other gospel to them , than he had preached , let him be accursed . that gospel was , that christ was king , so that all preaching against the power of the king received , in consequence to these words is by st. paul accursed ; for his speech is addressed to those , who by his preaching had already received jesus for the christ , that is to say , for king of the jews . so that it seems we owe no other duty to our saviour than if he had been only a temporal messias , seeing all that is due to him is only by vertue of that covenant , whereby we receive him for our king. neither is this kingdom of his present , but is to be established upon the earth after the general resurrection , and therefore by vertue of that pact that the faithful make with him in baptism , they are only obliged to obey him for king , whensoever he shall be pleased to take the kingdom upon him . now barely to represent this train of absurdities is more than enough to confute them , in that they all resolve into this one gross contradiction : that for the ends of government we are obliged to believe and obey the christian religion as the law of god : and for the same ends of government , we are to understand that we owe no other obedience to it , than as it is injoyn'd by the law of man. but though such manifest trifles deserve not the civility of being confuted ; yet it is fit to let mr. hobbs his credulous disciples ( and in all my conversation i never met with a more ignorant or confident credulity ) understand after what a childish rate their mighty master of demonstration proves these , and indeed every thing else ; for he has but one way of proving all things : first , to define his own opinion to be true , and then by vertue of that definition prove it to be so . and for an undenyable proof of this , we will take a review of all the foremention'd propositions , where we shall find all his mathematical demonstrations to be nothing else but so many positive and dogmatical tautologies . thus when he proves there can be no first mover , because he has already defined , that nothing can move it self , from whence it demonstratively follows , that all motion must be eternal ; for otherwise , if we assert an eternal first cause , we run upon that desperate absurdity that somthing may move it self . he had argued full as mathematically , that nothing can move it self , because i say nothing can move it self . so again when he proves that god is neither the universe , nor a part of it , nor somthing beside ; he had argued as well , had he said , that there is no being distinct from the fabrick of the world , because there is none . so again those books only can be law in every nation , that are establisht for such by the sovereign authority ; because a law , as i have already defined it , is nothing else than the command of that man , or company of men that have the supreme power in every common-wealth , from whence , says he , it unavoidably follows that nothing can be a law , but what is enacted by the sovereign power . and so it would have followed as unavoidably , if he had only said , that the sovereign only can make law , because the sovereign only can make law. and yet upon this one mighty demonstration are built all the other bold assertions , that i have collected out of his books , that the sovereign prince is sovereign prophet too , that he is sole pastor to the people of his kingdom , that he has the only power of ordaining priests , and interpreting scripture ; that moses and constantine by vertue of their kingly power made the scriptures canonical and all the rest , which is no more than to say , that there can be no law of god , because there can be no law beside the law of man. and therefore it is needless to pursue them singly , only i cannot but observe that when he makes teaching any doctrin against the will of the sovereign prince , to be a certain sign of a false prophet ; he has obtain'd his design of insinuating , that both moses and our saviour were manifest impostors , in that they both proceeded contrary to the commands of the present powers , and that is the true account of mr. hobbs his religion : that though they were indeed impostors and rebels to the state , yet having had the fortune to gain authority in the world , and being own'd by the laws of christendom , they ought to be acknowledged by all men as divine persons as they pretended to be . and as his honourable notion of mankind was , that notwithstanding all their pretences to justice and honesty , they were only a pack of dissembling knaves ; so his notion of a christian church is nothing else than an association of atheistical hypocrites professing christianity , but not believing it . he had better have said , that there is no church at all . and so when he tells us that it is lawful for a good christian to deny his christian faith when his sovereign commands him ; he had better have expresly said , that there is no such thing as a good christian at all . for the reason he gives that profession with the tongue is but an outward thing , and no more than any other gesture , whereby we signifie our obedience , which may be honestly done , so we hold firmly in the heart the faith of christ ; this liberty , if once allowed , would authorize all the villany in the world ; for perjury it self is but an external thing , and will by this means become lawful , so a man believe in his heart the contrary to what he says with his mouth . but when to this he adds , that indeed such persons as have a calling to preach , are obliged , if called to it , to suffer martyrdom for their religion , but none other , no more being required of private christians but their own faith ; he little considers that by this new kind of priviledge , that he out of his great kindness grants the clergy , he has contradicted his whole design . for if they may lawfully persist to death in preaching the gospel contrary to the commands of the civil sovereign ; then the case is plain , that all subjects are not bound to profess that religion which the sovereign enjoyns , which once granted , the whole cause of leviathan is overthrown . and as by this particular kindness to the clergy , he has run himself upon a flat contradiction to his whole design , so has he renounced his argument against martyrdom . for when he proves that a christian may deny his faith , because profession is but an outward ceremony ; it is no more in a clergy-man , and therefore as lawful and innocent in him as in any other . however they are very much obliged to him for this singular kindness and civility to them , especially at that time when they enjoyed this his priviledg so highly as they did at the time of publishing his book . all the orthodox clergy being then treated with a more barbarous cruelty than the ancient christians were by any of the heathen persecutors , great numbers of them being then stinking to death in the holes and bottoms of rotten ships . and therefore when the clergy were in that woful condition , for him so impertinently to suggest , as he does immediately after ; that no man is required to die for every tenet that serves their ambition or profit ; to speak very gently , this was not done like a gentleman . and mr. hobbs could not have taken a more unseasonable time to revile the clergy than he did . for whilst they were in prosperity indowed with good revenues , and entrusted with great power , if he had fall'n upon them then , envy might have been some ground for his malice . but at that time when they were trampled upon by the very scum of the people , ruin'd and undone , he could have no other temptation to do it , but meer hatred and malice to the function it self . but however , though it be a foolish thing for any man to die for the ambition or profit of the clergy ; yet it was a truly noble thing both of the clergy and others to sacrifise their lives and fortunes in the cause of their lawful prince against rebels and traytors . and it will be an eternal blemish upon mr. hobbs's name and memory , that when , beside the general duty of loyalty , he had received many particular favours and obligations from his prince , he should not only desert him himself , but should publish this book on purpose to persuade the whole nation , that it was so far from being any way bound to adhere to their lawful prince , that they were brought under an obligation of allegiance and loyalty to the then brutish usurper ; whom he flattered to so high a degree of tyranny as to advise him to require of all men , not only a submission to his brutal power , but an approbation of all his wicked actions , a thing so infinitely vile and dishonourable , that it exceeded the wickedness of the tyrant himself . now men of these irreligious principles are so far from being fit members of a christian church , that they are not worthy to live in any humane society , in that they blow up the foundations of all government , as well as religion . for loyalty or a sense of duty to lawful governours is founded upon no other principle , than the obligation of conscience towards god ; so that those men that set subjects loose from that , turn them loose to rebellion . and therefore , though the notion of a deity be nothing else than an empty doublet , an hat , and a crooked stick set up by princes to scare fools to obedience , it concerns them to keep those men out of their fields , who go about to destroy the reverence of their scare-crow . however these men are not to be admitted to any disputes about church-government , who will not allow any such thing as a church , when the dispute proceeds only upon that supposition . and therefore i shall leave them to enjoy the vanity of their own conceits , and proceed to the second adversary , who grants a church founded by divine right , but no right of government within it self . and as in the former we have seen the power of ignorance joyn'd with pride and vanity , so here may we see the impotency of learning joyn'd with prejudice and passion . for this learned gentleman has spared for no pains in this argument , he has ransackt all authors , and all languages to serve his cause ; he set aside many years for composing his work , and indeed seems to have made it the main design of his life . and whatever first engaged him to undertake the argument ( and it is usually reported that the provocation was so very slight , that i cannot but think it beneath the spirit of so great a man ) he has prosecuted it with greater zeal and keenness than he expresses in other writings . nay , he cannot forbear upon all occasions digressing into this subject , insomuch that this is the main matter of his preface to his book de anno civili , the subject whereof , one would think , is remote enough from this argument . and yet after all his expence of pains and learning , he has been so far from serving the purpose of his design , that he has directly opposed it . and if he had only studied to furnish the church with arguments to justifie her authority and jurisdiction , he could not have done her more service than he has done by this violent attempt upon it . this , i know , cannot but seem a very strange charge against a person of his parts and learning ; but therein , i say , appears the strength of prejudice and partiality , that it puts men beside the use of their natural understandings , and hires them to set their wits on work only to serve a cause or gratifie a passion . and when once a man has taken up a falshood to defend , the more skill and learning he spends upon it , the worse it is ; for when an errour is but slightly maintain'd , the mistake may proceed from inadvertency , but when it is asserted with great industry and long study , that discovers the man to be under a setled and habitual misunderstanding . and when all is done , every thing will be true or false as it is , whether we will or no. and if the power of the church be setled upon divine right , 't is not all the wit , nor all the eloquence , nor all the learning in the world that can unsettle it ; the winds may blow , and the waves may beat , but they can never shake it , because it is founded upon a rock . for a proof hereof i shall , first , give a brief account of this learned authors method of discourse ; and then , secondly , in the same way of arguing , by which he endeavours to destroy the original power of the church , i shall undertake to make out a demonstrative proof of its divine authority . only i must premise , that whereas he treats only of the power of excommunication , that dispute must involve in it all other acts of government , in that they are all supposed by the power of inflicting punishment . now mr. seldens account of the rise of excommunication is briefly this , that it was never establisht in the jewish church by any divine command ; that there was no use of it , whilst they enjoyed the civil power among themselves ; and therefore that we meet with no footsteps of it till after the babylonian captivity ; and that then and there it was first taken up among the jews by confederacy and mutual compact . for being then deprived of all judicial power , and zealous for the honour of their nation , they covenanted among themselves to punish all contumacious offenders against their laws and customs by excommunication . which consisted of two things , first , solemn imprecation of the divine vengeance . secondly , separation from their converse , that partly by the fear of the wrath of god , and partly by shame and modesty they might be brought to repentance , which as it was no proper jurisdiction , so it could take no effect not only against the will of the sovereign power , but of every refractory offender , that might , if he pleased , despise their sentence and in spite of it , enjoy the liberty of his own conversation . and therefore to make the sentence appear more terrible to the people , they expressed it in the same forms of speech , in which moses expressed capital punishments , which is the thing that gave the occasion to learned men of mistaking , as if the same phrases had signified the same thing from the beginning , though the only intention of the jews was thereby to declare , that they would no more own excommunicate persons to be members of their society , than if they had been cut off from it by a sentence of death ; and that if it were in their power , they would not spare to do it according to the law of moses . that this sentence related only to their civil liberties , and was no abridgment of their freedom as to publick worship ; and though the offender upon whom it passed , was said to be cast out of their synagogue , yet that is to be understood as it was their court of judicature , not their place of worship , and so signifies civil out-lawry , not ecclesiastical excommunication . but though this device was at first made use of in this case of necessity for want of more effectual government ; yet having once obtained the power of custom among them , when they were restored to their country and civil state they reserved it among their civil penalties , and used or omitted , alter'd or abated its exercise according to discretion , as is wont to be done in all other acts of humane judicature . that this was the state and notion of the thing in the time of our saviour and his apostles , who took it up in imitation of the jews , and therefore expressed it by the same forms of speech , so that in their discourses it signified no other separation than what it did among the jews . that thus the use of it continued till the open breach between the jews and christians , and then the christian church being wholly separated from the jewish into a society by it self , they enter'd into such a confederacy among themselves , as the jews did in the time of their captivity , of inflicting censures upon such as by their unchristian practices should bring scandal upon the church . that this power at first resided in the whole congregation , not in any particular officer , and that thus it continued till the ambition of the bishops wrested it into their own hands , and for it pretended the authority of our saviour's commission . and so they enjoyed it till the time of constantine the great , who taking the church into his care and government , reassumed this power to himself as a natural right of the sovereign prerogative ; and so it descended to all his successors in the empire , who , as appears by the records of every age , varied its use and exercise at their own pleasure . and as princes came into the church , this right of course escheated to them , and was accordingly challenged by them , as is largely proved by the history of europe , and particularly of our own nation . this is the short account of his long performance ; the sum whereof is , that excommunication had no divine , but meerly an humane original , and that it is no ecclesiastical , but a civil punishment , and therefore that it appertains not to the church , but to the civil magistrate . now to answer , or rather confute all this , i need only to represent , that the christian church is a society founded upon the immediate charter and command of our saviour , whereby he has obliged all the members of it to the open profession of the christian faith , and to communicate in the sacraments and all other ordinances of publick worship ; which society is so far from having the least dependence upon the civil power , that it was at first erected not only without the allowance , but against the edicts and decrees of all the powers of the earth ; and subsisted so apart from all kingdoms and common-wealths for above years ; all which time , though it borrowed no force or assistance from the imperial laws , yet by vertue of our saviours divine authority it obliged all christians to embody together into a visible society . which obligation is not only distinct from , but antecedent to all humane laws that require the same thing . and therefore in a christian state men are not christians by vertue of the law of the common-wealth , but it is the law of god that constitutes the being and formality of a christian church . now this being granted me , which cannot be denyed without denying the foundations of the christian faith , the whole cause of erastianism is run upon a palpable contradiction . for if the church be a society founded upon divine right , it must have at least as much power of government within it self as is necessary to its own peace and preservation ; otherwise it is no society , much less of any divine appointment . and if it be indued with a power of government , it must have a power of inflicting penalties upon offenders , because without that the common sense of mankind will tell us , that all government is ineffectual . and then as it is a society , so it is no civil society , as appears by our saviours own declaration , that his kingdom is not of this world ; and by the fundamental principle of these men , that for that very reason maintain it cannot be indued with any juridical authority . from all which , viz. that it is a society , but no civil society ; that every society must have government , and all government a power of inflicting penalties : what can more demonstratively follow , than that its penalties are distinct from those that are inflicted by the civil power ; and if so , that then excommunication in the christian church , whatever it is , must be something distinct from all civil inflictions ? so that methinks mr. hobbs his notion is much more coherent with it self , for whilst he allows the church no right of society , but what is granted it by the civil government ; it is but reasonable , that the power upon whose charter it subsists , should retain to it self the authority of governing it according to the laws and rights of its own ●●stitution . but to derive all its rig●● of society from god , and at the same time allow it no power of government , but from the state ; is that gross contradiction i charge them with , in that society without government , is no society . so that this one notion , that the church is a spiritual corporation , distinct from the common-wealth , and antecedent to its being embodied to it , prevents and anticipates all the erastian arguments , because that alone plainly infers , that it must be endued with a jurisdiction distinct from the civil government . and indeed the main dispute depends upon this one principle , whether the church be a society founded by divine institution ? if it be , that alone vests it with a power of excommunication ; if it be not , it is in vain to strugle against conclusions , when we have once own'd the premises , for then are we clearly return'd back to the church of leviathan , that stands uponno other foundation than that of humane laws . now upon this immoveable principle , i joyn issue with our learned authour , and shall wait upon him through all parts of his discourse , and through all ages of the world , as he has divided them into six epochas ( ) from adam to moses ( ) from moses to the captivity , ( ) from the captivity to our saviour , ( ) from our saviour to the end of the first century , ( ) from the end of the first century to the reign of constantine , ( ) from constantine to our own age ; of all which he has endeavour'd severally to prove , that there was either no such thing as excommunication in use ; or if there were , that it was a meer humane invention . first , he undertakes to prove , that there was no such punishment as consistorian excommunication in all the interval from the creation to moses . for whereas it is the custom of some zealous men to fetch all things from the beginning of the world , they have here it seems exemplified this matter in the fall of lucifer from heaven , in the expulsion of adam from paradise , and in the banishment of cain from the society of mankind . now in answer to these , he replies two things , first , that these punishments were not properly excommunication ; secondly , that if they were , examples are not enough to make a divine law. i will freely grant him both , and yet infer from hence , what is enough to my purpose . the necessity of government to the preservation of society , and of inflicting penalties to the preservation of government . when it appears from hence , that even god himself , who is endued with infinite wisdom and power , has no other moral way , but this to govern the world . and that is all , that in this part of the dispute can be material to our present argument ; for the dispute being divided into two parts , whether there be such a punishment as excommunication , and whether the power of inflicting it be appropriate to certain officers of our saviours appointment : i suppose no man ever pretended to prove that our saviour at the beginning of the world instituted an apostolical order of men for the government of religion , so that here all the controversie that can be , is , whether there were not an absolute necessity of some jurisdiction in this , as well as all other matters of humane life ? and for it we have our authour 's full suffrage , proving in his first and second chapters , that the sons of noah , and the patriarchs , who lived before the law , must have had their courts of judicature , tam circa sacra quàm profana , from the nature and end of society , in that without this power it must unavoidably fall into disorder and confusion . utrum aurem praefecturae fuerint illis tunc temporis juridicae , tametsi nulla omnino restarent earundem in sacris literis alibive vestigia , non magis esset dubitandum , quàm , utrùm in societatem vitae civilem coalescerent tunc ipsi , atque animalia , ut genus humanum reliquum , essent politica , rectèque ac honestè , pro seculi persuasione , vivendi rationem omnino inirent ; atque ut dubia , lites , controversiae cum effectu civili , i. e. judiciorum executione dirimerentur , scelera ac delicta cohiberentur , adeoque in officiis contineretur quisque suis curaret . and therefore he makes all government to be establisht by the law of nature , as being absolutely necessary to the preservation of all humane society . which if he would but have applyed to the case of the christian church , it would have prevented the pains of all his ensuing discourses ; for that being a society of it self , as founded upon divine right ; and power of governing it self , being necessary to society , what can be more evident from the nature of things themselves , than that the church must be endued with such a power ? so that once supposing society , that alone infers government , and all the acts of it ; and to this purpose our authour observes out of the jewish doctors ( if their authority be to any purpose ) that whereas there were six laws given by god to our first parents to oblige all mankind , the last was de judiciis , for as much as without that , all the rest would have been ineffectual ; thus whereas idolatry and blasphemy , which refer only to the worship of god were forbidden by the two first , they could never have had the force of laws among mankind , unless some persons were indued with a power of judging of the nature of those crimes , and inflicting punishments in pursuance of their sentence , which he styles not only the soul of government , but the noblest faculty of that soul , and the noblest act of that faculty . and therefore when our authour disputes , whether the christian excommunication were taken from the jews or the heathen , and leaves the case doubtful , in that it was in use among most nations , civil and barbarous , as well as the jews , as he proves by a vast collection out of the records of the greeks , the romans , arabians , germans , gauls , britans and others ; his most proper conclusion would have been , that so universal a practice could be derived from nothing less than the common sense of mankind . the two next periods are from moses to the captivity , when the jews enjoyed the civil jurisdiction of their own common-wealth ; and from the captivity to our saviour , when they were either wholy deprived of it , or limited in its exercise according to the pleasure of the princes to whom they were subject . in the first interval , he proves at large , that they had no such punishment as excommunication strictly so called , but that all officers whatsoever were punished with a loss or abatement of their civil liberties but being deprived of the power of the sword , or the civil government in the time of their captivity , they were forced , having no more effectual way , to punish offenders against their law by shame and dishonour . as pregnant proofs , both these , of the necessity of excommunication in the christian church , as a modest man could well have desired ! for what can follow with greater clearness of reason , than that , if the jewish state had no use of meer excommunication , whilst it was indued with a power of restraining vice by the civil sword ; and that when it was deprived of this power , it was forced by the meer necessity of the thing to make use of this punishment , that therefore the society of the church having no power of temporal coercion to punish offences against the laws of the society , must be vested with some other power of punishment suitable to the nature and end of its constitution ? otherwise it would be a society founded by god himself , without sufficient means to govern , that is , preserve it self . and if it have a right or power of discipline within it self , that is the only thing that the church demands , and that our authour denies . but of these two long periods , the account as to our purpose is very short ; for as for the first , it is granted on all hands , that the rights of church and state were granted by the same charter , and the power of government vested in the same persons ; and therefore all their acts of jurisdiction carried in them , according to the nature of the society , both a civil and ecclesiastical authority . whereas the christian church is of a quite different constitution : it is a kingdom indeed , but not of this world , indued with no temporal power , and instituted purely for spiritual ends , and therefore its government ( if it have any ) must be suitable to its institution , distinct from that of the civil state , and enforced by such penalties as are peculiar to the society ; the greatest whereof is , to be cast out of it , which answers to putting to death by the civil sword. so that the different constitution of these two societies being consider'd , it unavoidably follows , because the jewish magistrates had a compleat jurisdiction in all things , that therefore the jurisdiction proper to the church that has no civil power , must be meerly spiritual ; and if it have any jurisdiction proper to it self , that is enough to our purpose against them , who say it has none . as for the second , that excommunication was taken up in the time of the captivity , meerly to supply the want of the civil sword ; it is as clear an instance as could have been produced of the necessity of this , or the like punishment in all society , where there is no other coercive power . but here , by the way , though i do not doubt that this punishment was then first made use of upon this ground , yet i must confess , that i am not satisfied of the account that our authour , and other learned men give of it out of the talmudical writers . for , beside that , they all writ when their nation was debauched with misnical and talmudical fables , than which it is hard to invent any thing more absurd and silly ; they , who were in comparison but very modern writers , had no other means of knowing what was done from the time of the captivity , but from the writings of the prophets , and the histories of those times ; and therefore their reports can have no authority , but as justified by those ancient records . and whereas mr. selden tells us , for the reputation of his own learning , si cui hic dubium forsan occu●rat , utrum corpori & scriptoribus talmuai●is hujusmodi in rebus quatenus historicae sunt , id est quatenus in eis pro jure qualicunque ebreis veteribus recognito atque usitato tra●untur , fides sit habenda , eo scilicet quod corpus illud quo jam habetur contextum , scriptoresque illi caeteri saeculorum sunt templi urbisque excidio recentiorum , is for san etiam dubitabit de justiniani seu triboniani fide dum modestini , papiniani , florentini , alpheni , proculi , celsi , ejusmodi aliorum , qui trecentis aut circiter sunt justiniano annis vetustiores , sententias atque scita juris alibi non reperta . he might have observed that these two cases were vastly different ; for there were certain records and reports of those famous lawyers , which were conveyed by writing from age to age , as were the writings of other authors . whereas there are no footsteps of any monuments for the rabinical fable ; and as they have no ancient authority , so they discover themselves by their own foolishness , to have been the inventions of a very barbarous and degenerate age. so that our authour , if he would have found a parallel case , ought not to have compared the talmudical traditions to the digests of justinian , but to some of the old british history ( not to mention the monk of viterbo ) who give us large accounts of the exploits of their country , and the succession of their princes from adam to brute , without any assistance of former records . and this i take to be the case of the talmudical doctors , in whose reports there is nothing creditable concerning the ancient jewish church , farther than as it is confirm'd by the ancient writers . and therefore i find no reason to accommodate their forms or customs of excommunication to the old jews , because i find no records of them older than themselves . and for this reason i suspect it to be a great mistake in grotius , and the learned men that follow him , who whatever they find in the talmudical writers concerning excommunication , immediately apply it to some text of scripture , as if it were originally taken thence . of which ( though it is not much material to my purpose ) i shall give a brief account . the talmudists then had their degrees of excommunication , some say three , mr. selden says but two , neither was it inflicted only by the court of judicature , but by any single person ; and that either upon another , or upon himself ; and that either waking or sleeping . for if any man pronounced himself , or his neighbour excommunicate , it was as binding , as the decree of the great sanhedrim , or if he only dream't that he was excommunicate , either by the court , or any private person , it was as effectual , as if it had been done with all the formalities of law. and as any man had power to excommunicate himself , so had any rabbi to absolve himself , and if a man were excommunicate by the great sanhedrim , he might be absolved by any three men whatsoever ; with divers other ridiculous formalities , which discover themselves to be meer inventions of the talmudical age , when all sense of religion was run into idle and useless pageantry . and therefore passing by all the rest as absurd enough of it self , i can find no traces of their several degrees of excommunication more ancient than themselves , and therefore i suspect them , not to have been in use in the ancient jewish discipline . and though grotius interpret several texts of scripture by them , it is manifest that he brings his interpretation along with him from the rabinical writers , without finding any ground for it in the text it self , as will best appear by particulars . thus that text , ezra . . that whosoever would not come within three days according to the counsel of the princes and the elders all his substance should be forfeited , and himself separated from the congregation of those that had been carried away ; seems not to have any reference to the power of excommunication , but only an exercise of that absolute authority that ezra had received from the persian king , chap. . . that whosoever will not do the law of thy god , and the law of the king , let judgment be executed speedily upon him , whether it be unto death , or to banishment , or to confiscation of goods , or to imprisonment . now the proclamation in the . chap. being in pursuance of this authority , can signifie nothing , but first , an exclusion from the priviledges granted by artaxerxes to the jews , which , as things then stood , amounted to nothing less than banishment , and then secondly , a confiscation of their estates , and because the estates to be confiscated were to be devoted to the service of religion , the thing is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies consecration , as well destruction . for whereas it properly and originally imports nothing but utter ruin , yet because in most cases , where the people were design'd to final destruction , the goods were reserved and dedicated to the service of god , thence the same word came to signifie destruction and consecration . neither does that text of nehemiah sound any more to the purpose , c. . . and i contended with them , and cursed them , &c. which seem to signifie nothing more , than as grotius himself expresses it , nehemiam gravibus verbis etiam cum ir ae divinae comminatione usum in istos legirupas , chiding with them severely , and threatning them with the wrath of god. much less is that of daniel to this purpose , chap. . . and many of them that sleep in the dust of the earth , shall awake , some to everlasting life , and some to shame and everlasting contempt , i. e. says grotius of these latter sort , erunt alij in nidui , alij in cherem . for supposing with him that this passage ought to be understood of the punishment of those , who under the persecution of antiochus had apostatised from the worship of the true god , yet there is no imaginable foundation , were not mens minds prepossest with talmudical conceits , to understand it of these forms of excommunication , especially that of nidui , which was not separation , but only a keeping the distance of four paces from others , was certainly a very small punishment for the greatest of sins among them , i. e. idolatry . and lastly , ( to mention no more ) that of st. john the . and . seems least of all to the purpose . that the jews had agreed already , that if any man did confess , that he was christ , he should be put out of the synagogue . which grotius expounds of nidui , because , says he , the second degree of excommunication was not inflicted upon the followers of jesus , till after the resurrection . but it looks very uncouth , that the great sanhedrin who looked upon our saviour as an enemy to moses and their religion , an impostor , an apostate , a samaritan , which was much worse than an heathen , should deter the people from being seduced by him with no greater penalty , than of keeping four paces distance from their neighbours ; however when those that were under it , were notwithstanding admitted into the synagogue keeping their due dist ance , they could not be said to be cast out of it . in short , when there are no footsteps of the talmudical degrees of excommunication , neither in the scripture , nor josephus , nor in the practice of the essenes , nor in any ancient record ; we have no reason to believe it was then in use , but on the contrary , that it was not , because otherwise , so obvious a thing could not have escaped their notice . the truth is , the plainest account we have of this thing , is from the scriptures of the new testament , as i shall shew when i come to that head , particularly from their custom of casting out of the synagogue , which signifies discommoning offenders , and is commonly expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cashire out of the society , of which we have an eminent instance in the third book of maccabees , where the egyptian jews excommunicated those that under the tyranny of ptolomy philopator had sacrifised to idols , accounting them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as no better than enemies to their nation . this was the simple practice of this thing , as far as i can find in those times , to expel them out of their society , without variety of lesser or greater degrees , but whoever were excommunicate , were to all intents and purposes degraded from being jews . but herein perhaps i am mistaken , and whether i am , or am not , i am as little concern'd as my cause , to which i now return . and here all that our author has to the purpose is , that excommunication among the jews , was only an abatement of their civil , not their sacred priviledges , which if true , would do very little service to his conclusion , that therefore it must be so in the christian church , where there are no priviledges but what are sacred , but the principle it self is altogether ungrounded , without authority , and without reason , and that too , though we understand it of his talmudical excommunication ; for as he justifies the truth of it by no authority , so the reason he gives , is as good as none , viz. that those under nidui were admitted into the synagogue . and so they were , as they were admitted to civil conversation , keeping their distance of four paces , and from thence alone it is reasonable to conclude , that as the sentence proceeded higher , so it was raised in both kinds of punishments . however there is one argument to prove the jewish excommunication to be a sacred , as well as civil interdiction , and that so very obvious , that it is impossible that our learned author could have overlooked it , had not his eyes been so wholly fixt upon his own hypothesis . and that is this , that they looked upon all excommunicate persons as no jews , or as we cited before out of the third book of the maccabees , as enemies to the jewish nation ; and then it is sufficiently known to all men , that no such were admitted to the publick service . and so we come to the period of the christian church , which is divided into three ages , the first , during the time of our saviour and his apostles ; the second , from their death , or the end of the first century , to the reign of constantine ; the third , from the reign of constantine , down to our own times . and that excommunication in the first age of the church , was of the same nature with that of the jews , our learned author demonstrates , because our saviour and his apostles practised it in imitation of their discipline . though for my part , i cannot understand how any thing can follow more plainly than that excommunication , if it were a civil punishment among the jews , must be meerly sacred among the christians . for if the jews took it up , as our author will have it , only to supply their want of civil government , it must therefore , as he rightly infers , be used by them as a civil penalty . then when our blessed saviour instituted the same in his church , it must not be a civil , but a sacred penalty , because his church is no civil , but a sacred society . if indeed christians , as christians confederated together to maintain their secular interests , that would make temporal punishments necessary to the preservation of their confederacy . but when they enter into a society , purely to enjoy some spiritual rights and priviledges , then all separation from the society by way of punishment , can be nothing else than debarring them from those rights and priviledges . so that if excommunication among the jews was , as our author contends , the same with out-lawry as to their civil rights , what can be more evident than that it can be no such thing among christians , because as such they have no civil rights to lose . and for this reason , whereas he concludes , that because excommunication was taken up into the christian church in imitation of the jewish discipline , that therefore it was the same , if he had consider'd things instead of words , he would have been so far from making his own conclusion , that he would have concluded that , if one were civil , the other was not . so that when our saviour established the customs of his country in his church , it is manifest from the nature of his church , which was a spiritual kingdom , that he never intended it should be exercised in any other matters , than what were peculiar to his religion ; or if he did , that he lost his intention . and therefore it seems no better than meer obstinacy in our author , to insist upon it so importunately , that excommunication in the christian church must be the same with the jewish , because borrowed from it , when for that reason alone it must be different , because so were the societies , to which they related . and he might as well have argued that the christian baptism was the same with that of the jews , because it is the form of proselytism in both , whereas by one men become jews , by the other christians . and of the same nature is excommunication , for as by that we are admitted into the church , so by this are we cast out of it . and whereas our author will have it to have been the same thing both among jews and christians , because it is expressed by the same phrases , it is as absurd , as if he should go about to prove that no man can be banisht out of england , because he may be banisht out of france , for though banishment out of both kingdoms be the same punishment , yet were their banishments out of different kingdoms : so by excommunication among the jews ( passing mr. seldens account of it ) were men cast out of the common-wealth , and all the rights of it , and among the christians out of the church , and all the benefits belonging to it . and therefore , unless he could prove that there is no difference between the christian church , and jewish common wealth , it is in vain for him to insist thus weakly upon the fignification of words , for that is determined by the nature of things , and therefore where they are different , there is no avoiding it , but that the words by which they are expressed , must signifie different things . but this being premised , our author divides his discourse into two parts , first , to enquire what was the use of excommunication in the apostolical age ; secondly , upon what right it was founded ; as for the first , he alledges several texts of scripture , as gal. . . though we , or an angel from heaven preach any other gospel unto you , than that which we have preached unto you , let him be anathema . cor. . . if any man love not the lord jesus christ , let him be anathema , maran atha . but to what purpose this , is past my comprehension : for the only design of the argument , is to prove that the apostolical excommunication was meerly jewish , as he had before proved that the jewish was meerly civil . now can any man imagine that such dreadful curses as these should signifie no more than a separation from neighbours commerce ? especially , when it is evident , that st. paul strain'd for the highest expressions of misery ; and therefore to heighten his sense , he supposes an impossible thing , that an angel from heaven should teach a false religion , which , says he , if he should , let him be anathema , i. e. says our authour keep him not company , a dreadful punishment to an angel. as for the second text , it is so high a curse , that all authors are at a loss for its meaning , though among all the conjectures about the signification of maranatha , i think none more probable than that of grotius : eâ voce oratur deus ut quamprimum talem maleficum & seductorem tollat ex hominum numero . it was a casting out of the church attended with a prayer to almighty god to take the offender out of the world ; which was rarely done , and only in such cases , as is here supposed , when men were not only wicked , but powerful agents , and instruments of wickedness ; as in the case of julian , whom the christian church did not only excommunicate for his apostasie , but because , beside that he set himself to destroy christianity , they prayed to god , that for its preservation he would speedily remove him out of the world. but whatever it signified , it was something more than a meer restraint of familiar conversation , or it was nothing at all . for what punishment could it be to any man , who disown'd christianity to be deprived of the conversation of christians , in an heathen city , where the religion was a novelty , and when their company was so far from being desirable , that it could only expose a man to contempt and scorn ? but however , granting this slender interpretation of these texts , what can be more absurd , than that the apostle only by vertue of a jewish power , should excommunicate all that opposed our saviours religion , both when he had no such power , and when the jews were the main enemies that opposed it ? and yet that is the only thing that our author undertakes in this chapter , that there was then no excommunication in the christian church , but by vertue of the jewish authority . the last instance of apostolical practice , is st. pauls proceeding against the incestuous corinthian , which , one would think is as clear a precedent , of ecclesiastical jurisdiction , as could have been left upon record . and yet this must be rejected as a miraculous and extraordinary case , and is not to be understood for the power of excommunication , but for the then apostolical power of inflicting diseases , though nothing can be expressed in plainer words , than st. pauls commanding the corinthians , to put such an one from among them , for what else can that signifie than to expel him their society ? and what if any miraculous effect followed it ? that was not the punishment which the apostle injoyn'd the corinthians to inflict upon the offender , for they were not , as is agreed on all hands , endued with any such power . but all that he required of them , was to cast him out of their church , and therefore in his second epistle upon the offending parties repentance , he counsels them to restore him , cor. . and that , whatever delivering to satan may otherwise import , was all the jurisdiction they exercised , as gather'd together in the name of our lord jesus christ , and the apostles spirit , and if any extraordinary inflictions ensued upon this sentence , that was only a divine ratification of the churches decree . but when upon this occasion , the apostle enjoyns the corinthians not to accompany , no not so much as to eat with scandalous offenders , that says our author , signifies no more than davids saying , blessed is the man that walketh not in the counsel of the wicked : and i have not sat with vain persons , neither will i go with dissemblers ; this brought no alteration upon the state of offenders , but only signifies the resolution of particular men , as to their conversation . it is very true , that a mans resolution is his resolution ; but then a command too is a command ; and that , whatever davids case was , is the case here , where st. paul commands them in the name of the lord jesus , and by his apostolical authority to expel all wicked pretenders to christianity out of their society . and that , it is plain , was a manifest change of their state in the christian church , or the same thing with excommunication . but this for the usage ; as for the right , our author will allow none , but what was purely judaical or imperial , and this he proves very largely , both because at first all christians were jews , and none else were admitted into the church , but jewish proselytes , so that notwithstanding their christianity they continued the same national interest , and exercised the same acts of government , of which excommunication being one , it was common both to the believing and unbelieving jews . that is his evidence of the jewish title to excommunication ; his proof of the imperial , is this , that the emperors in their edicts , by which they granted or abated their priviledges , understood both jews and christians , and therefore by vertue of their grants , the christians as well as jews enjoyed their old power of excommunication . but to what purpose all this , i must confess , i cannot divine : for it is true , that the christians and jews then kept up the same national interest , but what is that to excommunication in the christian church , which was both distinct from that of the jews , and concern'd no civil rights ? and that is our only enquiry what that excommunication was , that was peculiar to christianity . for when the christians continued among the jews as to their civil society , the question is , that seeing notwithstanding that they exercised this power among themselves as christians , whether that must not be distinct from the same act as exercised among them as jews . for ( as our author informs us ) they were jews to all intents and purposes , nisi exceptis rebus illis quibus à judaeis non credentibus necessariò atque è disciplinâ christianâ singulari divinitus praescriptâ discriminarentur , that is to say , they were jews to all intents and purposes , but of christianity . upon such preposterous absurdities are men forced , when they will right or wrong maintain their own prejudices . we are at great pains to prove that the christians had no discipline by divine right , and that what they had , they had in common with the jews , and now after all , we except only that which was peculiar to the christians , and that too instituted by divine right . and thus i find that our author is forced every where upon this argument , to contradict his assertion in a parenthesis . thus , chap. . p. . quidnam ibi quo minus tum regimen circa tam sacra christiana quàm prophana , publicum , tum ipsa excommunicatio , ut ante ( causis tantum aliquot novis pro persuasionis discrimine introductis ) utpote inter mores judaicos illibata , undiquaque ab illis exerceri , nec aliter debuisset . our whole design is to prove , that there was no excommunication among the primitive christians , but that of the jews , nor none among the jews , but what was purely civil , and now at last we except in a parenthesis as it were by the by , all cases that came in upon the account of their new persuasion , that is to say , all cases that concern the christian church . so p. . et qui annis proximius sequentibus è gentilibus sine judaismi proselytismi christi disciplinam amplexati sunt , judaeorum nihilominus nomine ita simul cum reliquis judaeis parit●r veniebant eorumque diu juribus aliis non paucis ita utebantur , ut non videatur omnino dubitandum quin , inter jura illa et●am hoc de excommunicatione judaica , quantum ad species ejus seu gradus ( nam quantum ad causas , necessum erat ut alit●r se res haberet , quod nemo non videt ) pariter à cunctis ut ante pro re nata adhiberetur . but if the causes for which excommunication was inflicted in the christian church , were ( as the parenthesis informs us ) of a different nature from those for which it was inflicted among the jews , then without any farther dispute , it is evident , that the exercise of the christian excommunication was distinct from that of the jews . so lastly ( to mention no more ) p. . nec disciplina illa apud eos alia quam judaismus vere reformatus sen cum fide in messiam seu christum rite conjunctus . unde judaei omnimodi quantum ad hanc rem , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credentes & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non credentes tribui solebant . we are here proving that there was no discipline in the christian church , but what was in the jewish state before christianity , but now it is the discipline of reform'd judaism , i. e. of christianity . but passing by these humble concessions , or rather contradictions , it is enough to our purpose , that though all christians were jews , all jews were not christians ; so that though the christians enjoyed the same rights in common with the jews , yet they must have some rights peculiar to themselves as christians . non aliter ( as our author expresses it ) atque is qui civis romani aliusve reipublicae seu sodalitii ali●ujus socius jura pristina retinet , utcunque in persuasionem aliquam inter suos singularem pro libitu transeat . in the same manner as a citizen of rome retains his former rights , notwithstanding he enters himself into any new society ; to which ought to be added , that the rights of the society into which he enters himself , are distinct from those wherewith he was antecedently vested as a citizen of rome . and therefore all this long discourse is quite beside the purpose , that because the christians enjoyed the same priviledges with jews , that therefore they enjoyed none as christians , which is to say , that there are no christian priviledges . and so is that of the edicts of the roman emperors , who it seems knew nothing of the difference between christians and jews . what then , was there none because the enemies or strangers to the church were unacquainted with its peculiar constitutions ? and yet here too our author is quite beside the purpose , not only in matter of right , but in matter of fact , as to the authorities he alledges , the first and chiefest whereof is the edict of the emperour claudius for the banishment of all jews from rome , by vertue whereof ( says he ) aquila who was a christian was banisht too ; and very good reason , because he that was a christian was a jew too , and if he was banisht as a jew , it is no matter whether he were a christian or not , when the edict was made against the whole nation of the jews . his other instance is out of celsus , who objects it both against the christians and jews , that all that great difference they made about their messias was about a very trifle . but does mr. selden think that celsus his authority is sufficient to prove it so ? if he does , then i must confess that celsus and himself seem to have been much of the same opinion , for he frequently tells us that the christians and jews were the same men , only that those were believers , these unbelievers , as if the difference were as inconsiderable , as celsus made the coming of the messias . but if his authority be not sufficient , as i suppose no good christian will grant it is , especially in this case , then it 's here alledged apparently to no purpose . and whereas he adds that origen answers , that the jews , who believe in jesus , do not withstanding live according to the laws of their nation , he ought to have added too , that they live according to the laws of their messias . for it was that great and sacred law of the gospel that made a vast difference between a jew and a christian , which was so great , that it was not greater between a jew and a gentile . but however , if there were any difference at all , it spoils all our authors discourse , that proceeds upon this only principle , that there was none , which is so absurd , that it has all along forced him upon the forementioned cowardly contradiction , viz. that there was none but what was made by christianity . but , suppose that the christians exercised a jurisdiction among themselves by vertue of the imperial edicts to the jews , as he tells us : what if they had never been authorised by any such edicts , would they have had no authority to censure or excommunicate scandalous offenders ? did st. paul proceed against the incestuous corinthian by the grant of claudius to the jews to govern themselves by their own laws and customs ? if he did not , then he acted by vertue of some other authority , if he did , then when any of the following emperours reverst this edict , the authority of st. paul in this matter had ceased . what then became of the church when nero presently after , forbad the exercise of christianity , or any part of it in the roman empire , was not then excommunication in the christian church an unlawful thing ? no , says our author , because this decree was made against the christian church in particular , and therefore did not deprive them of those priviledges , that belonged to them in common with the jews . but however upon this principle it is manifest that it debarred them of this power as peculiar to the christian church , and then whatever jurisdiction they exercised as jews , they had no right of exercising any discipline in the name of the lord jesus , as st. paul commands the corinthians . and then all the ecclesiastical discipline that was executed in the times of their several persecutions was open rebellion against the state. but beside , what if he had been pleased to reverse all priviledges granted to the jews , then the power of ecclesiastical discipline must have ceased among christians . and lastly , when he adds for his last reserve for keeping up a discipline in the church , contrary to the commands of the civil power , the confederacy of the primitive christians , who obliged themselves by mutual compacts and covenants to submit to the discipline of the church , he should have consider'd that all such confederations were upon his principles nothing less than conspiracies against the government . for if the church have no right of exercising any discipline within it self , but by the grant of the empire , then the grant of the empire being reversed , it has none at all . and thus has he fairly brought this confederate discipline of the primitive church , which he has contrived purely to avoid any government founded upon divine right , into down-right rebellion . and no wonder , when all confederacies against the commands of the sovereign power can be no better , unless , when warranted by divine authority . and now it is no wonder , if after these premises our author begins his next chapter with a confession , that it does not appear when the present form of excommunication began in the christian church . quandonam primo discrepantia ejusmodi inter christianae & judaicae seu vetustioris excommunicationis effectus inciperet , non quidem satis liquet . sed ante origenis ac tertulliani etiam & irenaei tempora , juxta jam dicta , effectum , quoad sacrorum communicatinis negationem , inolevisse non dubitandum . though i should have thought it a sufficient proof that it descended from the apostles when we find it in the church immediately after them , and find no beginning of its institution , especially when it could have no other , because the apostles challenging no civil authority , they could have no other power but a cutting off from the spiritual priviledges of the christian church . and here i cannot but remark it as the peculiar disingenuity of all the adversaries both of the government and governours of the church , i. e. excommunication and episcopacy , that they will allow their usage in all ages of the church but only that of the apostles , and because they imagine that in their time there are no demonstrative evidences of their practice , for that reason destroy their reverence and neglect their authority , whereas had these men the common modesty of mankind , they would revere them for their so ancient and catholick practice ; and when with all their search they cannot discover any later beginning of them , they would conclude it at least a very fair probability that they descended from apostolical prescription . and in our present case one would wonder that when our author has traced this usage both in the eastern and western churches into the age immediately after the apostles , without being able to discover any other time of its first institution , how any man should doubt of its apostolical antiquity . what records can be more evident than the canons of the apostles , the writings of irenaeus and tertullian , that lived in the first century after them , and st. cyprian in the second , who do not only mention this power of the church as a thing then in common use , but speak of it as an ancient right derived from their ancestors . i shall give one instance for all , because our author has the boldness to quote it , and yet to overlook the consequence , and that is out of irenaeus , who expostulating with victor bishop of rome , about his rash excommunication of the asiatick churches , thus bespeaks him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : never were any men excommunicated after this rate : upon which our learned author observes excommunicationis usus qualiscunque ut ab anterioribus seculis illuc propagatus utrinque pariter tunc admittitur , from hence it appears , that on all sides the use of excommunication was admitted as descending from the foregoing ages , after this , could any man think it possible that when he had allowed this testimony of irenaeus , who by his own computation flourished about seventy years after st. john , that he should ever doubt of its being an apostolical practice ? or could any man desire to reduce his adversary to a greater absurdity than is here so frankly own'd , that irenaeus who lived in the age immediately after the apostles should speak of this thing as the custom of former ages , and yet that there should be no such custom in the apostolical age ? and of the same nature is his discourse of the time when this power was first appropriated to the christian bishops , which he confesses to be altogether unknown , though he finds it in common use in the time of irenaeus and tertullian ; and that is time enough to give it right to apostolick prescription , especially when he does not so much as pretend to any record that the keys were ever in the peoples hands . neither has he any ground for this imagination , but only his old conceit , that among the jews every man had this power , and therefore among the christians . whereas there is not the least ground of surmise that there was any such custom among the ancient jews , but that it was a meer off-spring of the talmudical folly . or if there were , yet it was too foolish to be admitted into the serious discipline of the christian church ; for of what use could it be when any man might excommunicate whom he pleased , and when he might be absolved from the heaviest sentence of the court by any three persons that he could pack together ; such ridiculous trifling is at first view too absurd to be entertain'd in the christian church . and as it does not appear , that the people ever exercised this power de facto , so neither does it , that they could ever chalenge it de jure , in that we do not find , that our saviour ever vested the body of believers in any power of governing his church , but on the contrary , that when ever he gives out his commissions , he ever addresses himself to particular persons . and thus are we faln upon the main controversie , where we ought to have begun , and where we might have ended , but he that pursues an adversary must follow his motion , otherwise certainly the matter of right ought to have been determin'd before the matter of fact , and therefore the first question ought not to have been , whether the primitive christians exercised any such jurisdiction , but whether they received any commission from our saviour for their authority , which if either proved or disproved would prevent the following dispute concerning the practice of the church , but seeing our author is pleased to take this method , we shall tread in his steps , and thus he brings it in , that when the bishops had unwarrantably assumed this power to themselves , they justified their usurpation by pretended patents made to themselves in several texts of scripture , as the power of the keys , and of binding , and loosing , and if any man hear not the church , let him be unto thee as an heathen and a publican . and now to elude the true meaning of these and the like passages , what infinite pains has been taken by our author and other learned men i need not represent , but whatever shifts men may invent , their true meaning discovers and clears it self by this one plain and obvious consideration , viz. that our saviour had already set up his kingdom or society of his church , upon which supposition all these grants can signifie nothing less than a donation of power . thus when he chooses officers under him , and gives the keys of his kingdom into their hands , what can that possibly signifie , but their power of government in and over the society , especially when it was so familiar a thing in scripture to express power by keys , and our author himself has observed it , and proved it by a multitude of instances . but then says he , this power of opening and shutting the kingdom of heaven is exercised by preaching the doctrine of the gospel , by administring the sacraments , by admitting fit persons into it by baptism , and by not admitting such as are unfit , and by retaining such as are already admitted . that is to say , our author will allow the governors of the church all other acts of jurisdiction , but only this one of excommunication , notwithstanding that it is evidently implyed in them all : thus , if the governours of the church be entrusted with a power of judging what persons are fit to be admitted ; then certainly , if they perform not those conditions upon which alone they are admitted , it must be in the power of those who let them in , to turn them out . so plainly does the power of baptism infer that of excommunication , and the power of judging who are fit members of the church infer both . so that the gentlemen of the erastian persuasion would have been much more consistent with themselves , when they would not give the church all the acts of power , if they would have given it none at all , for they are inseparable . and therefore the learned and pious mr. thorndike has very judiciously observed , that the leviathan has done like a philosopher in making the question general , that is general indeed , though by so freely and generously declaring himself , he has made his resolution more subject to be contradicted . but yet they that only dispute the power of excommunication , as they are of the same opinion , so are they pressed with greater difficulty , only they express not so much of their meaning : for they are nevertheless to give an account what right the secular power can have to appoint the persons , that shall either determine or execute matters of religion , to decide controversies of faith , to administer the sacraments , than if they resolved and maintain'd all this as expresly as the leviathan hath done . and in the same manner does the following text explain it self , if he hear not the church , let him be to thee as an heathen , and a publican ; if we will observe upon what subject our saviour was then discoursing , for though our author to make the matter appear the more ambiguous , has given us a large critical account of the words that signifie church in all languages ; if instead of that he had only minded our saviour's discourse , he must have seen that by the church here could be understood nothing but the christian church , this being one of the laws whereby he would have the subjects of his kingdom to be govern'd . but our author tells us that the notion of the christian church was not then understood , it being a thing to come , and it is not likely that our saviour in a matter of familiar and daily use , should direct them to such a means as no mortal man could possibly understand . to which it is very easie to answer , that all our saviour's discourses procede upon the supposition of the being of his church . he began at preaching the kingdom of heaven , and all his sermons and instructions after that , are but so many laws and institutions for its government , and therefore our saviour's words are so far from being doubtful or obscure , that they were not capable of being applied to any other society , than that which he was now establishing in the world. and whatsoever was the vulgar meaning of the word ecclesia , yet when used by our saviour , it can be applied to no other company of men but that of his church , and it was so far from being then a new word , or a new notion to the apostles , that our saviour had sometime before used the same expression to st. peter : upon this rock i will build my church , which he promised him as a peculiar reward of his forward faith. now it cannot be supposed that our saviour would make his promises to his friends and servants in unintelligible language , and therefore it must be supposed that the notion of the christian church was an intelligible thing . but if this will not do , our author proceeds , that this text gives no jurisdiction to the church , but only directs private christians how they shall behave themselves toward offenders ; as if the emperour should have made an edict , that if any subject should not submit to the decree of his prefect , he should be accounted by his fellow subjects as no member of the common-wealth ; this gives the prefect no new power , but only concerns the opinion of the people . very true , but it supposes his old power , and so if our saviour had antecedently vested his church with this power , this was no new grant but only a supposition of a former one ; if he had not , then this was their patent , when he refers his subjects to their judicature . but whatever may be the notion of the church , what is there , says our author , in the following words , let him be to thee as an heathen and a publican , that sounds like excommunication , either in the jewish or christian use of it ? nothing at all in the jewish , for heathens were never excommunicate as having never been of the society ; neither were publicans put out of the synagogue upon the account of their being publicans . but though heathens were not excommunicate persons , yet excommunicate persons were as heathens , and that is so plainly the meaning of the words that nothing but meer peevishness could have made the exception , and it is the same as if our saviour should have said of an apostate , let him be unto thee as an infidel , and our author should have replied upon him , how can that be ? when an infidel is one that was never a member of the church , and an apostate once was , and then as for the publicans , though they durst not at that time excommunicate them for that reason , for fear of the romans , yet it is notorious that they thought them worthy of it , and that they were esteem'd as no better than scandalous sinners , heathens , and idolaters . but this supposed too , it is no act ( says he ) of the church , but every private man , who was hereby permitted to treat the offender as a vile person . but this act of his supposes the power of judicature in the church , for this advice relates to the known power of the sanhedrin , that were wont to excommunicate refractory offenders , and thereby to put them into the state of heathen men : and such it seems was to be the authority of the apostles , who were the great sanhedrin in the christian church , as appears by the plain design of our saviour's discourse , when he refers all christians to their judicature , and commands them that if any man be obstinate against their authority , every man should look upon him as an excommunicate person , and by the sentence of the court reduced into the state of idolaters . but also by the words immediately following , whatsoever ye shall bind on earth , shall be bound in heaven . which words plainly declare a power of binding in the sentence of the church , and withall who the church is , viz. the apostles or governours of it , to whom our saviour addresses his speech , and vests them , and them alone with that authority in which he had before enstated st. peter , and promises to ratifie not the opinion of the people , but their acts of judicature , when the people appeal to their authority . but neither , secondly , ( says our author ) can these words relate to the christian excommunication , for what punishment could there then be in being accounted of as an heathen , when a great number of the primitive christians were heathens , or such as came into the church without circumcision . what in our saviours time ? did you not take a great deal of pains in the foregoing chapter , to prove not only that then , but during all the time of the apostles ; all christians were jews , but now it will serve your turn , the greatest part of them were heathens . but not to insist too much upon such weak pretences , it is certain , that in our saviours time all that were not jews by circumcision were esteemed as heathens , i. e. idolaters , and vile persons , not fit to be admitted into their church or common-wealth , and therefore it can be of no other import in the christian church : our saviour here accommodating , as he does every where , the known customs of the synagogue to the constitution of his church , so that considering the vulgar manner of speaking at that time , i cannot understand , if our saviour had design'd to establish this power , in what other words he could have expressed himself with more plainness and less ambiguity , even to the capacities of the people . of the third text , math. . . whatsoever ye shall bind on earth , &c. though it is answer'd already as appertaining to the second , our authors account is briefly this , that the words of binding and loosing , are either to be taken in their large sense of all manner of binding , but then it seems very strange to express one act of it by such comprehensive words , and it is like describing the ocean by a drop of water , or the universe by an atom . or if they are taken in the peculiar sense of the jewish writers , they then do not signifie any jurisdiction , but only declaring what is lawful , what not , or answering cases of conscience . to which i answer , that in whatever sense the words are taken , they will include in them the power of excommunication . in the larger sense they signifie jurisdiction , and all the parts , branches and appendages of it , and then the power of inflicting penalties , which ( as is well known , and our author has often observed ) gives force to all the rest , is to be understood in the first place . and therefore he might have spared his wonder , that so large a word should be taken in so narrow a sense , when that narrow sense necessarily infers all other things , that it does or can signifie . but however , to prevent this vain objection for the time to come , these words are not insisted upon as limited meerly to excommunication , but as a general donation of power , and therefore of this in particular , which is so considerable a branch of it . and that is it which we assert , that seeing by the power of the keys , the scripture so often expresses greatness of power , therefore the power that is exercised by vertue of them must carry with it the full force of obligation : so that the words mutually explain each other , for if by the keys given in the sixteenth verse is signified authority , then by binding and loosing , by which the acts of them are expressed in the eighteenth verse , must be understood authoritative obligation ; for though the word binding simply put may not infer authority , yet binding by the keys , signifies the same thing as binding by authority . and this would have prevented our authors other notion ( of which some learned men are so very fond ) of binding only by answering cases of conscience , because , though binding alone may signifie only so much , yet binding by the keys must signifie more . but it is notorious , that the word it self no where in the old testament signifies any other binding than by legislative or judicial obligation , and whereas it is pretended that in the talmudical writers it signifies only an interpreting of laws without jurisdiction , it is so palpable a mistake , that in them it can signifie nothing less than authoritative obligation , when it is so evident that their rabbies equal'd their interpretations to the law it self , and bound them upon the consciences of men , by vertue of the divine authority , and under penalty of the divine displeasure . but however if our saviour constituted his apostles to be only doctors and casuists , yet he has annexed authority to their office by the promise made at their instalment , that whatever they bind on earth shall be bound in heaven , for i am sure all binding there is obligatory ; so that it seems if they are casuists , they are authoritative casuists , and that is the same thing as if they were endued with proper jurisdiction . and now having , as i suppose , sufficiently vindicated these texts , i cannot but remark it as some defect of ingenuity in this learned gentleman , to have wholly omitted one text more , which he could not be ignorant to have been as commonly as any of the other insisted upon in this argument , and if he would have taken notice of it , would have prevented his evasions . and that is st. john , chap. . v. , , . as my father hath sent me , even so send i you . and when he had said this , ●e breathed on them , and saith unto them , receive ye the holy ghost ; whosesoever sins ye remit , they are remitted unto them ; and whosesoever sins ye retain , they are retained . here our saviour gives his apostles the same power that he had received from his father , and then for the discharge of it , the same ability wherewith himself acted , and lastly declares to them wherein lay the exercise of it , and what were the effects of it , forgiving and retaining of sins , which answers to the power of binding and loosing in the other gospel . and this if attended to , would have prevented that poor slender notion , that the power of binding and loosing signifies only the office of interpreting , or declaring what is lawful , what unlawful ; for to retain , or remit sins ( as the truly pious and learned dr. hammond observes ) will not be to declare one mans sins unlawful , anothers lawful , which it must do if this interpretation be applied to this place . after all this , it will be but superfluous industry to spend pains upon our author's conceit , wherewith he concludes this chapter , viz. that the authority of the church arises from meer consent or voluntary confederacy , for beside as i have shewn , that all such confederacies are upon his principles downright rebellion , it is manifest that if our saviour appointed officers over his church and vested them with a power of government , that then he has brought all the members of it under an obligation to submit to their authority antecedent to their own consents . but though we had no such clear evidence of this divine institution , yet i am sure we have not the least footsteps in antiquity of this confederate discipline . he tells us indeed of compacts and covenants , that the primitive christians are said to have made among themselves ; but he could have told us too , that these compacts were nothing else but the celebration of the eucharist , at which they were wont , as all devout men do , to renew their vows and resolutions of obedience to the laws of their religion . and this confederacy , we all know , is founded upon a divine institution , and not only this , but all other assemblies for the publick worship of god. to which all christians are bound by an obligation higher than meerly their own consent ; and such a confederation we grant the church still to be , a company of men covenanting among themselves to worship god according to the ordinances , and obey him according to the laws of the gospel . but then they are bound by the command of god , both to take this covenant , and to keep it . and this is all the confederacy i know of ( unless we must believe celsus his calumnies , for he too is quoted upon this occasion ) in the primitive church ; so that whereas our author every where compares the confederate discipline of the christians with that of the jews in their dispersions , it is manifest that the jews had no other engagement beside their own mutual consent , whereas the christians were particularly obliged to enter into their confederacy by god himself ; and this difference is so manifest , that i shall say no more of it . and now having thus firmly establisht the churches power upon divine right , that supersedes all farther enquiry into the practice of after-ages . for in matters that are determined by law , all presidents are either nothing to the purpose , or to no purpose , if they are against the command , they are nothing to the purpose , being only so many violations of the law. if they are for it , they are to no purpose , because they derive all their goodness and authority from the law it self , and therefore can give it none . thus if the power of excommunication be founded upon the command of god , the contrary practice of all the princes in christendom is of no weight against the word of god ; if it be not , the practice of all the churches in the world can never establish a divine command . so that the controversie concerning matters of fact from the reign of constantine to our own times , the matter of law being already clear'd from our saviour's time , carries in it more of ostentation than usefulness . but because our author has been pleased to prosecute it so largely , and with so much learning and confidence , we are obliged to follow him , especially when it is so notorious even from his own relations , that the whole practice of christendom , unless perhaps in some enormities of the worst and most barbarous times , runs directly cross to his design . first then , he presents us with many instances out of the imperial law , whereby the emperors exercised this authority themselves , but to all this himself immediately gives a sufficient answer without making any reply , viz. that such excommunications were meerly declaratory , whereby they only declared their detestation of such persons or doctrines , or rather declared their assent to the sentence already denounced by the church ; for i do not find that they ever made any new ecclesiastical laws of their own , but only adopted the canons of councils into the laws of the empire , and added to the anathema's of the church , what civil penalties they deem'd most sutable to the offence . the theodosian code is an excellent collection of the constitutions of sixteen emperours ab anno dom. . or the first year of constantines conversion , ad annum . when it was compiled by the command of theodosius junior , in all which i think i may safely challenge any man to assign one law relating to religion , that was not antecedently determin'd by some council . almost all the laws of this nature are contain'd in the th book under their several titles , de fide , de haereticis , de apostatis , &c. in all which , whoever will be pleased to peruse them , he will find that the several emperors enacted nothing but meerly in pursuance of ecclesiastical canons , adding for the most part to excommunication in the church the punishment of outlawry in the state. thus for example , theodosius the great , in that famous ecclesiastical edict , published by him in the second year of his reign , and the first of his baptism ( and therefore stiled by the interpreters of the justinian code , filiam primogenitam ) only established the nicene faith. ut secundum apostolicam disciplinam evangelicamque doctrinam patris & filii & spiritus sancti unam deitatem sub parili majestate & sub piâ trinitate credamus . and when the year after , he published another edict to the same purpose , he vouches his law by the authority of the nicene council , as may be seen tit. . de haereticis , leg. . so that his design was not to make any new law , but only to abet an ancient law of the church with a civil penalty , as he concludes his edict , that offenders against it should not only be obnoxious to the divine veneance denounced by the council , but should also be punished at the emperors pleasure , for that i suppose to be the meaning of motûs nostri ultione plectendos . but the most express ratification of the canons of the church , is that edict of theodosius the younger , to the governour of the eastern illyricum , anno domini , . omni innovatione cessante vetustatem & canones pristinos ecclesiasticos , qui nunc usque tenuerunt , per omnes illyrici provincias , servari praecipimus : tum si quid dubietatis emerserit , id oporteat non absque scientiâ viri reverendissimi sacrosanctae legis antistitis urbis constantinopolitanae ( quae romae veteris praerogativâ laetatur ) conventui sacerdotali sanctoque judicio reservari . 't is not material , whether this law refer to the canons of the general councils , or to the particular canons of that province , which is a dispute among learned men : for be it this or that , it is manifest that the emperor design'd to follow the decrees of the church , and to refer ecclesiastical controversies to its own judgment and determination . having intimated this account of the theodosian code , i need add nothing of the justinian , because it only repeats all the laws of the former that were not obsolete , as may be seen not only by comparing the books themselves , but by that exact collation of their titles and constitutions , that is prefixed to gothofred's edition of the theodosian code . and as for his own novels , he frequently makes particular reference to the canons of the church , challenging to himself a power of punishing offences against the ecclesiastical canons by vertue of this one general law , which he declares to have been the sense of himself and his predecessors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the canons of the church ought to have the force of laws . and accordingly he begins his laws , concerning ecclesiastical matters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we enact that the canons of the church , i. e. the four first general councils shall be received into the number of our laws . and by that edict alone , if there had been no other , they were all constituted laws of the empire . and according to this principle he declares in the preface to his novel that he only follows the ancient canons and constitutions of the church . and particularly in his novel , where he endeavours the restitution of ecclesiastical discipline , he only enjoyns the observation of the thirty sixth apostolical canon , viz. that the bishops of each province meet twice a year for the more effectual government of the church , and this he professes to do , not as author , but as protector of the ecclesiastical laws ; and therefore in the preface to this novel , he challenges to himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the power of legislation in reference to the civil laws ; but in reference to the laws of the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the power of patronage , or protection . this seems to have been the constitution of the church in those happiest and most flourishing ages of it : whereby it appears that the emperours of those times were so far from assuming the power of excommunication to themselves , that they would not so much as abet any matter of religion with their civil sanctions , that was not determin'd beforehand by the spiritual power . whether they ever exceeded their own bounds , i think not my self obliged to enquire , they being lyable to that , as well as to other mistakes and misearriages of govenment . though i remember not any instances of that kind till the latter and degenerate ages of christendom , when barbarity was introduced by the incursions of the goths and vandals and other salvage nations . it is enough to my purpose , that the power of the keys in the church was acknowledged by the christian emperours from constantine to justinian ; and it is more than enough , in that whether they own'd it or not , it was setled by our saviour upon the apostles and their successors to the end of the world. but secondly , emperours , kings and princes have limited the ecclesiastical order in the exercise of this power , and assign'd them either larger or narrower bounds of jurisdiction , as they judged most consistent with reasons of state ; by which they evidently declare what was their opinion of the censures of the church , for if they had supposed church-officers to have acted by a divine authority , they durst never have presumed to set bounds to the power of god by their own arbitrary decrees as if it were not possible for the governours of the church to go beyond their commission , and under pretence of a divine authority , encroach upon that power that god has committed to princes . which if they can do , and some have done , what affront is it to the authority of god himself to restrain his ministers within those bounds of jurisdiction that he has prescribed to them ? nay , is not this very thing a very plain confession of a distinct authority , when to limit a power supposes it ? so that it is so far from being any argument of their disowning the divine institution of an ecclesiastical power , that 't is a demonstrative and undoubted proof of their acknowledgment of it . this being granted , i shall not concern my self to enquire into the warrantableness of the several precedents alledged , though most of them relate only to the restraint of dilatory , vexatious and uncanonical proceedings ; for my only business is to gain the suffrage of the princes of christendom to my cause , for which i am no ways bound to prove them free from all errours and miscarriages of government : so that if they might at any time bear too hard upon the power of the church , especially when the church has given them too much reason so to do , that is so far from being any prescription against its due exercise , that it is a declaration of these princes that have been most unkind to it , that they own its power , provided it be kept within its due bounds . but what the general sense of christendom has been concerning the distinction of the civil and ecclesiastical powers , sufficiently appears by those great differences , that have been raised about the bounds of their jurisdiction . and though the christian emperours have of later times been forced from time to time to struggle against the encroachments of the bishops of rome , yet they never question'd ( that i know of ) the divine right of their episcopal authority . and therefore neither here shall i concern my self to examine the particular precedents pleaded by both parties for the advancement of their respective powers , when it is certain that both powers may , and often have exceeded their just limits , which yet is such an inconvenience , that , considering the passions and partialities of men , is utterly unavoidable . and we cannot expect that god should give such laws , as that it should not be in the power of humane liberty to break them , for then the laws were given to no purpose ; it is enough that they are sufficient to guide those , that will resign themselves to be govern'd with honesty and integrity ; and it is not in the power of laws to effect more . so that it is a very frivolous objection , much insisted upon by some ill-minded men , that seeing the competition of these two powers has been occasion of creating so many mischiefs and inconveniences to christendom , it were better that one of them were removed ; which , beside the bold way of arguing , that because they think in their great wisdoms that god ought not , that therefore he has not constituted two distinct powers ; it is such an objection that no constitution can possibly avoid : for which way soever the government of the world may be setled , there is no remedy but that through the corruption and folly of mankind , it may and often will be liable to abuses . and particularly in this case there is no difficulty in discerning the bounds that god has set to these two powers , if men would be honest and upright ; and if they will not , it is no fault of the law that they will break it : for christianity is wholly founded upon the doctrin of the cross , which obliges them in all cases , either to obey or to suffer peaceably . so that how great soever the authority of churchmen may be , there is no danger of its interfering with , or entrenching upon the prerogatives of princes , unless they misuse it ; and if they do , as they go beyond their commission , so they deserve their punishment in this l●fe among the worst of rebels and traytors , and are sure to have it in the next . for as their power is not only purely spiritual , void of all temporal force and coercion , so are they in the first place , and above all things forbidden to use any violence , or raise any disturbance against government . so that if any prince think good to oppose them in the execution of their office , and to punish them for so doing , they are not to oppose him , but only to sacrifice their lives in justification of their cause and submission to his will , and for so doing , they shall have their reward . but if they shall make use of any other weapons whatsoever , beside prayers , and tears , and sufferings , they then suffer deservedly as disturbers of the publick peace : and so much the more in that they have been so expresly forewarned by our saviour , that whosoever shall draw the sword in his cause , shall be sure to perish by it . and as upon this principle he founded his church , so upon it his apostles built it , when in pure obedience to his command , they preached the gospel all the world over . and if any prince were pleased to countermand them , they did not plead any exemption from the government , much less did they libel it , but only represented the innocence and justice of their cause ; and if he were not satisfied , declared their readiness to submit to his pleasure and the penalty of the law. and in this they enjoyed no other exemption from the prerogative of princes , than what is or ought to be chalenged by every private christian , who is indispensably bound to make profession of his christian faith ; and if the laws of his country so require , to seal it with his blood. this was the constitution of the church , and the practice of it in its first profession ; and is the constitution of the church of england in its reformation . for whereas a foreign italian bishop had for a long time usurped wel-nigh all , both secular and spiritual power into his own hands , and by an exorbitant abuse of it had enslaved the prince and empoverished the people only to enrich himself and his own courtiers ; they that were concern'd , after long patience and much provocation , at last resolved ( upon what motives concerns not us ) to resume their rights . the king that power which was exercised by the kings of judah of old , and by christian kings and emperours in the primitive church : and the bishops that power wherewith they were as immediately entrusted by virtue of our saviours general commission to the apostolical order , as any other foreign bishop or bishops within their respective diocesses whatsoever . and to prevent all jealousie in the prince , lest they should play him the same game that his holiness had done , who in ordinc ad spiritualia , had finely stript him of almost all his temporal jurisdiction , by excepting all ecclesiastical , both persons and causes , from his cognizance . they therefore freelv declare him supreme governour , first , over all persons , so that no ecclesiastical subject might as formerly appeal from his tribunal . and in all causes , so that every subject whatsoever was bound to submit to his decrees and determinations , so far forth as either to obey his laws , as long as he own'd and protected true christianity , as the christian bishops of old did to the christian emperours . or if he opposed it , chearfully and peaceably to submit to their penalties , as they did to the roman persecutors . and whereas from the precedent of the apostles in the first council at jerusalem , the governours of the church in all ages enjoyed a power of making canons and constitutions for discipline and good order , yet by the example of the primitive church , they submitted the exercise thereof to his sovereign authority , protesting in verbo sacerdotis , as it is stated in that famous act called the submission of the clergy : that they will never from henceforth presume to attempt , alledg , claim , or put in ure , enact , promulge , or execute any new canons , constitutions , ordinances provincial , or other , or by whatsoever other name they shall be call'd in the convocation , unless the king 's most royal assent and license may to them be had , to make , promulge , and execute the same ; and that his majesty do give his royal assent and authority in that behalf . whereby they do not pass away their power of making ecclesiastical canons , but only give security to the government , that under that pretence they would not attempt any thing tending to the disturbance of the kingdom , or injurious to the prerogative of the crown . which in truth is such a submission as all the clergy in the world ought in duty to make to their sovereign , at least in gratitude for his protection , and that without any abatement or diminution of their own authority , viz. the standing laws of christianity being secured , to submit all other matters to his sovereign will and pleasure . whereby as they would bring no damage to the church , in that this power is exercised meerly in matters of order and discipline ; if the prince did not approve of their constitutions , it would be no difficult thing to provide for decency some other way ; so they would bring great security to the state , when the prince was assured that under that pretence , they would not ( as the roman clergy had done ) distu●b or undermine his authority . and as they parted not with their spiritual legi●lative power , so not with any other power proper to their function ; as the power of preaching the christian religion , administring the holy sacraments , and conferring holy orders neither did any prince in the least ever claim , or exercise any of them . and because the romanists in the beginning of the reign of queen elizabeth , made a mighty noise with this objection , as if by virtue of her supremacy her majesty had challenged a spiritual or ministerial power in the church , the queen has with great indignation disown'd any such power , and defied the calumny . and yet when she had made her disclaimour of any spiritual power in the church , she parted not with her royal supremacy over those that had it , as we are particularly instructed by our church in her th article . where we attribute to the queens majesty the chief government , by which title we understand the minds of some dangerous folks to be offended , we give not our princes the ministring either of god's word or the sacraments , the which things the injunctions lately set forth by elizabeth our queen , do most plainly testifie ; but that only prerogative which we see to have been given always to all godly princes in holy scriptures by god himself ; that is , that they should rule all estates and degrees committed to their charge by god , whether they be ecclesiastical or temporal , and restrain with the civil sword the stubborn and evil doers . and lastly ( to mention no more ) whereas the witty and learned cardinal perron run upon the same mistake ( and it is a mistake that they all wilfully run upon ) king james in his reply , le ts him know that though christian kings and emperours never arrogated to themselves a power of being sovereign judges in matters and controversies of faith ; yet for moderation of synods , for determinations and orders establisht in councils , and for discipline of the church , they have made a good and full use of their imperial authority . and that for this very good reason ( that very much concerns all princes ) that they might see and judg whether any thing were done to the prejudice of their power , or the disturbance of the commonwealth . and much more to the same purpose . and therefore for further satisfaction , i shall refer the reader to the excellent discourse it self . it is enough that i have given a plain and easie account of the distinct powers of church and state , and shewn that whoever denies the distinction , disowns christianity , that our saviour has vested his church with a power peculiar to it self ; that the church has in all ages exercised it , that the christian emperours never denied it ; and lastly , that the church of england , and the reformed princes thereof have remarkably own'd it . but , thirdly , constantine and his successors took upon them the title of pontifex maximus , to which according to the constitution of the roman empire , appertain'd the supreme ecclesiastical jurisd●ction . by virtue of which authority they granted to the church , among other priviledges , this power of excommunication , in the same manner as claudius , and other heathen emperours , gave leave both to jews and christians , to govern themselves by their own laws and customs . and though the emperour gratian refused to wear the pontifical habit as a piece of pagan superstition , yet it no where appears that he refused the dignity it self . and this discourse our author prosecutes with much zeal and learning . but what do these men make of the christian church , or rather of christ himself , that he should make no other provision for its government , than to leave it wholly to the superintendency of heathen priests ? this is such a wild conceit in it self , that i must confess i could never have imagin'd any learned man could ever have made use of it against the constitution of the christian church . and yet this learned gentleman is not only serious , but vehement and confident in it ; he urges it over and over , and though he repeats every thing that he says , so that indeed one half of his discourse is nothing but a repetition of the other , yet here he doubles his repetitions , and every where lays this principle as the foundation of the practice of all after times . but can any man believe that constantine the great took upon him the power of government in the christian church , if he really believed in christ himself , by virtue of a power derived from the usurpation of julius caesar ? or that he could imagine that the heathenish priestly power belong'd to him after his owning christianity , when by that , the whole frame of the old roman religion was declared to be idolatrous ? so that the roman high priest was nothing better than the supreme head of idolatry . an honour certainly which no christian emperour would be very fond of astuming to himself . julian indeed challenged both the title and the dignity as the greatest ornament of his imperial crown ; but the reason was , because he was so vainly fond of the pagan religon . but how any man of common sense , that had renounced paganism , should yet own himself high priest by virtue of that religion that he had renounced , seems too great a contradiction for any man of common sense to believe . but what if they accepted of the title ? ( as our author very well knows they did of divinity it self ) or rather what if it were customarily given to them by others ? for i met with no other monuments of it , but some old complemental inscriptions , so that it being a customary title of honour , it might easily for a time pass in the crowd of the other imperial titles . for it seems it continued not long , being rejected by gratian , who lived about fifty years after the conversion of constantine . and though our learned author affirms , that the pious emperour only refused the vestment , but not the dignity ; it is very obvious to any man of much less understanding than himself , that the emperour could have no reason to refuse one but for the sake of the other : for the case is plain , that there was no superstition in the vestment , but only upon the account of the office , and for that reason there was little if any use of the title afterwards . but lastly , the power of judicature was first granted to the bishops by the favour of the christian emperours , and especially by an edict of constantine the great , whereby he grants the bishops a full power of hearing and determining all causes civil as well as ecclesiastical , and withal declares their decrees to be more firm and binding than the sentence of any other judicature , and from this great indulgence of the emperour , it is not to be doubted but that among other forensique penalties they made use of excommunication . of the inference i shall give an account by and by , but as for the edict it self , if it could do any service to our authors design , it at last proves supposititious , as is fully proved by gothofred in his excellent edition of the theodosian code , his reasons are too many to be here recited , i will give but one for all , viz. that this law is contrary to all the laws of the roman empire ; for though several emperours do in their several novels give the bishops power to decide causes by way of arbitration or the consent of both parties , which power they enlarged or contracted as they pleased , and to this all the other precedents produced by our author relate ; yet that one party should have liberty of appeal from the civil court at any time before judgment given without the consent of his adversary , is such a wild and extravagant priviledg , as is inconsistent with all the rules of the imperial law. and yet that is the only design of that edict . quicunque itaque litem habens , sive possessor sive petitor erit , inter initia litis , vel decursis temporum curriculis , sive cum negotium peroratur , sive cum jam coeperit promi sententia , judicium eligit sacro-sanctae legis antistitis , ilico , sine aliqua dubitatione , etiamsi alia pars refragatur , ad episcopum cum sermone litigantium dirigatur : which i say is such an absurd liberty as would utterly destroy all the power of the civil magistrate , if the humour or perversness of any man could so easily baulk their sentence . but beside the absurdity of the law it self , there is no such edict extant in the justinian code , nor any mention of it in any ancient writers of ecclesiastical history . for as for that passage of sozomen , l. . c. . in which some learned men fancy they find some footsteps of this law , it is quite to the other purpose that i but now mentioned , viz. the bishops power of determining causes by the mutual consent of parties . when this edict was forged , and by whom it is uncertain , but it is probably conjectur'd by gothofred from the barbarity of its stile , and great likeness of it to that of constantines donation , to have been forged in the same shop and by the same hand . but if this edict were as true as the rest are , which give bishops power to sentence causes praeeunte vinculo compromissi , yet where do we find any edict for enabling them to enforce their decrees by excommunication ? not one syllable of that in all the roman laws , but on the contrary the civil magistrates and their officers are commanded to put the bishops sentence in execution . is it not then a very forced way of arguing , that because the roman emperours granted the christian bishops some jurisdiction , they must of necessity have granted them the power of excommunication , though there is no such edict extant in all their laws ? they conferr'd many priviledges upon the clergy in the titles , de episcopis , ecclesi●s , clericis & de religione , yet there is nothing in both the codes , and all the novels , to vest them with any power of excommunication , and therefore as those other they enjoyed by the emperours favour not by any antecedent right ; so seeing they exercised this power , and that not by vertue of any imperial grant , it is evident that they received their authority from some other hand . so that to conclude , there cannot be a more pregnant argument against our author's opinion than the body of the imperial law , in which there is not one instance recorded , that ever any emperour pretended to this power himself , or granted it to his bishops ; for from thence it unavoidably follows , that if they had it at all , they had it from some other commission . and thus am i come to the conclusion of this argument , for though there are many precedents of latter times , yet i am not concern'd to justifie what was done by huns , goths , and vandals , whose practices were the meer effects of ignorance and barbarity ; and oblige us rather to pity than to follow their examples . part ii. having hitherto treated with the false pretenders to the church of england , i come now in the last place to treat more amicably with some of its mistaken friends , and they are those that own a government in it , but without governours ; allowing indeed that there ought to be some sort of government establish'd in the church , but then they deny any particular form of it to have been settled by divine right , or apostolical constitution , and leave it wholly to the choice and determination of humane authority . so that though the church of england happen to be at present govern'd by bishops ; and though upon that account we may owe duty and subjection to them as our lawful superiours , yet they are not set over us by any divine commission , but purely by his majestie 's good will and pleasure , who at his restitution to his kingdoms , might have forborn to restore the then abolish'd order of bishops , and instead of that have establish'd some other form of government , that he judged most suitable to the present state of things ; which if he had done , that then had been the church of england . now the birth of this opinion seems to have happened on this manner . mr. calvin having founded his geneva platform upon divine institution , as he particularly does in the fourth book of his institutions , chap. . though some men , that are more his disciples than they are willing to own , are pleased to deny it . and in pursuance of this decree , beza and all the other first apostles of his church having spent all their pains in endeavouring to make it good out of the word of god , the learned men that came after them , both in the french and dutch churches , because they must needs go beyond those that went before them , proceeded to advance the argument from scripture to antiquity ; and have with infinite industry sifted all the writings of the ancients , to prove that there was no other form of government in the church but by presbyters in the first ages of it , next and immediately after the apostles . the chief labourers in which cause among many other less learned , were blondel , salmasius , and dallé , who spent the greatest part both of their life and learning , upon this argument . but they proceeding for the most part in a sceptical and destructive way , not so much relying upon the testimony as impairing the credit of antiquity , which it seems they supposed the best way to maintain their argument , this soon gave occasion to some learned men conversant in their writings , to conclude against all pretences to the divine , or apostolical institution of any unalterable and perpetual form of church-government whatsoever , and so to think of allaying those controversies about a jus divinum , that had been lately and still were managed among us with so much heat and noise , by leaving it ( as they say our saviour and his apostles did ) to the prudence of every particular church to agree upon its own form , as it judgeth most conducing to the end of government in that particular church . this is the state of the question as they determine it , and the opinion is grown popular and plausible , in great vogue both among the learned and unlearned , and is almost become the rule and standard of all our ecclesiastical polity . in so much , that there are many worthy gentlemen ( as any one may observe in his ordinary conversation ) that were stout and loyal confessors to the church of england under its sufferings , that at this time look upon it as an arbitrary and indifferent thing . and therefore in pursuance of my design in behalf of the church of england , i am obliged to examine the reasons and principles upon which it is founded , and to shew that it is so far from tending to the peace of an establish'd church , that it is destructive to the being and settlement of all the christian churches in the world. and though here i have many learned worthy men for my adversaries , yet i hope to manage the dispute with that candour and integrity , that none shall have any reason to complain of any more unkindness , than what is absolutely necessary to my doing right to the church of england . and this i am sure can give no offence to good men , how much soever i may chance to cross with their particular sentiments and opinions . and as for bad men ( for there are of both sorts engaged in the opinion ) i were not true to my own integrity , if i suffered my self to be in the least swayed by their good or bad opinion ; for i write not to please but to convince them , which i know as long as they continue bad is but to provoke them . and with this honest resolution , i now proceed to vindicate one of the most evident , but most injured truths in the world. and in it i shall be much briefer than at first i intended , for when we have lopt off all that is not directly pertinent to the enquiry , as we shall reduce the debate to a narrow compass , so may we easily bring it to a speedy issue . and therefore i shall purposely pass over all those things , that relate only to the occasional exercise , and outward administration of church-authority . and particularly that wide argument of dispute , whether the distribution of provinces and diocesses were through the roman empire , framed by the division of the civil government . for whether it were , or were not , that concerns not the question of the institution of a ruling clergy , but only the manner or fashion of administring their power when reduced to practice . for the extent of their jurisdiction , is is but accidental to the supremacy of their power , and whether the circuit of a monarchs government be little or great , it is all one as to the nature of monarchy . so that it is not at all material how the bounds of diocesses came to be assign'd ; how churches extended themselves from great cities into the adjacent territories , till they sometimes swell'd into provinces , and how bishops came to be subject to metropolitans , and metropolitans to patriarchs ; all which , and divers other particulars , though they are very copiously insisted upon by learned men in the present question , are yet altogether useless as to its determination , because they only concern the outward and accidental exercise , and have no reference to the essential form of church-government . so that the only thing concern'd in our present enquiry is , as mr. selden has rightly stated it , utrùm ex ipsâ purâ putâ origine , seu primâ ac merâ nascentis ecclesiae christianae disciplinâ , episcopalis seu ordo , sive dignitas , sive gradus , presbyterali seu sacerdotali , superior vel alius , aut ei neutiquam dispar seu idem fuerit habendus . that is in short , whether the church were at first founded in a superiority and subordination of ecclesiastical officers to each other , or a parity and equality of all among themselves ; so that if we can prove the preeminence and superiority of one order above all others in the government of the church from the beginning of it , we shall thereby make good all that is essential to that power and authority , that we challenge as proper only to the episcopal order and office . and this we doubt not but to perform with clear and demonstrative evidence from these three topicks . i. of our saviour's own express institution . ii. the practice of the apostles in conformity to it . iii. the practice of the primitive church in the ages next and immediatly after the apostles . and first , as to our saviour's institution it is manifest , that he founded his church in an imparity of ecclesiastical officers , in that he did by his own immediate appointment , authorize and set apart two distinct orders of men for ecclesiastical ministries , the twelve apostles , and the seventy disciples , whose office , if it were the same , to what purpose were they distinguish'd ? and why when a place was vacant in the apostolate , must one be substituted by divine designation to complete the number ? why should not one of the seventy without any further election , have served the turn , seeing he was qualified with an identity of office and order ? nay to what purpose should they be reckoned apart under different names and in different ranks , if there were no difference intended in their employments and commissions ? and why were they not all comprehended in one number , and ranged in one catalogue ? if the twelve were nothing more than the seventy , and the seventy nothing less than the twelve , to what purpose do we hear so oft of the twelve and the seventy , or of the seventy two ( for of that the learned dispute ) and not rather of the eighty two , or eighty four ? for do we think that our saviour would distinguish the officers of his kingdom by meer words and empty titles ? and yet the apostleship could be nothing more , if it carried in it no superiority of office above the seventy . some inequality we must discover , and that intended too by our blessed saviour himself , else shall we never be able to give our selves any imaginable account of their institution . and now , what clearer evidence can any man demand for a divine right of superiority and subordination of church officers , than our saviour's own express and particular institution ? yes ( say they ) but the inequality between the twelve apostles and the seventy disciples consisted in a superiority of order and office , not of power and jurisdiction . very good ! this grants all that we can desire or demand , to prove the supreme authority of the supreme order , because every superiour ecclesiastical order as such is authoritative , and therefore an eminency of order must not only infer , but include a superiority of power , seeing the order it self as such ( if it be any thing ) is the proper and immediate seat of authority , and all the jurisdiction of the bishop , whatsoever it is , is claim'd and exercised by vertue of his order . so that if the apostles were the highest order of ecclesiasticks , they were for that reason alone , though there were no other , the highest judicature . and in the same degrees of proportion that they were advanced above others in dignity of title , they were so in supremacy of power , because their dignity as such , is nothing elie but so much power in the church of god ; devest them of that , and they immediately return to the condition of ordinary and unconsecrated men : and the apostles themselves were no more than all other common believers , but by vertue of their commission to rule and govern the church ; reverse that , and they are degraded from their order , as well as stript of their jurisdiction . so lamentably do these learned men entangle themselves by distinguishing so vainly in this case between a superiority of order and power , when the one is not only the very ground and foundation , but ( to speak in the language of the schoolmen , from whom these metaphysical nothings are taken ) the very formality of the other , and the apostolical power is formally , and as such , the very same with the apostolical office. so little real difference is there in this distinction , that it is not possible to frame one in notion and conception , but whoever pretends to conceive one , must of necessity conceive both , or conceive nothing . and therefore i would very fain know wherein consists this superiority of order and dignity , without any superiority of power : for what do men mean by power , but a right to govern ? and what by order but a superiority of some as rulers and a subordination of others as ruled ? what then is the difference between an inequality of order and power , when they both equally signifie superiority and subjection ? and therefore these persons that relie so much on this distinction , would have done very well to have considered with themselves , wherein consists the essence of order when separated from power , which if they had done , they would soon have discerned , that they had only deceived themselves with an idle and an empty word . however it were worth their while , to define what it was that was peculiar to the apostolical order , beside the supreme government of the church , especially when ( as it is acknowledged by all parties ) the apostles enjoyed during their own lives , the supreme power in the government of the church , and that the parity of presbyters arose not till after their deaths , they having appointed no successors in their apostolical supremacy . from whence , what can be more apparent than that their office could not possibly consist in any thing less than a superiority of power over all the other pastors of the church . and now when our saviour himself has thus expresly establish'd the government of his church in an imparity of order and power , what farther prescript would men have for the continuance of his own establishment ? that alone is sufficient to prescribe to all ages and nations , and if any man shall dare to remonstrate to its obligation , he must have confidence enough to presume that he is indued with more wisdom , or entrusted with more authority than our saviour himself . for otherwise he cannot but think that he is obliged in conscience and modesty too , rather to esteem this model than any one of his own , or any others contrivance . yes , but though it be proved that the apostles had superiority of order and jurisdiction over the other pastors of the church by an act of christ , yet it must further be proved that it was christ's intention , that superiority should continue in their successors ; or it makes nothing to the purpose . for a bare divine command , say they , is not sufficient to make a law immutable , unless there be likewise expressed , that it is the will of god that it should always continue . no , no , you are too nice and shie of your obedience in this particular case , and may upon the same ground set your selves loose from all the laws of the gospel that are not enjoyn'd with an express declaration of their being immutable , and thereby you have quit your selves of the greatest part of your christian duty . for we shall find but very few precepts , either of our saviour or his apostles tied with this double knot , and it seems without that , they are not strong enough to tie any man to obedience . neither do i see how upon this principle , we can avoid that frivolous objection of the socinians against the perpetual necessity of the sacrament of baptism , viz. that seeing it was instituted by our saviour only to pass men from judaism and gentilism to christianity , it is therefore now of no necessity among christians , unless our saviour had declared , that it was his will and intention that it should always continue in his church . especially when this ceremony was taken up from the practice of the synagogue , where when any man had once renounced heathenism , and entred himself into the jewish church , it was never after repeated in any of his posterity , but they were all by vertue of their fore-fathers baptism , esteem'd as born in a state of holiness and regeneracy . but however this general principle is so far from truth and sobriety , that it is a plain thrusting our own presumptions upon the will of god , which being once declared , it binds us for ever , till himself is pleased to reverse it , his meer institution is its own perpetual obligation , and whatever he commands no power can take it off , but that which bound it on . and therefore it is a vain scrupulosity ( if i may call so sceptical a pretence by that name ) to require of him not only to fasten his laws by enacting them , but as it were to clinch them too by declaring their perpetuity . in all other cases but this , it is supposed that whatever he commands , he commands for ever till he declares the contrary ; for though his positive laws be revocable in themselves , yet being revocable only by god himself and his own power , since he hath already in his word fully revealed his will , unless therein he hath declared when their obligation shall cease , they continue irreversible . it therefore being once granted that the apostles had a superiority of jurisdiction by an act of christ , it plainly follows that without any farther declaration of its perpetuity , their power is irreversible . especially when the rule whereby we are left to judg of the mind and intention of the law-giver is the reason of the law , viz. that the reason continuing the law should remain in force ; though i cannot see of what use this should be to those who will give leave to demand no other reasons of any divine positive laws beside the will of the law-giver : for if that be the only reason of the law , then it is in vain to pretend to judg of it by any other . but yet however i shall close with them upon their own principle , and to save farther trouble , i would only put them to assign what particular ground and reason there was of establishing a superiority and subordination of church-officers then ; that is ceased for all succeeding ages of the church ; and till they can give themselves and us some competent satisfaction in this , desire them to acquiesce in our saviour's institution . but alas , this was never so much as attempted , and is manifestly impossible to be perform'd ; for that man no doubt would make wise work of it , that should undertake to give the world a satisfactory account of the particular grounds and reasons that should make an inequality of power in ecclesiastical officers necessary in our saviour's days , and needless ever since . but if this cannot be done ( as it is certain at first view , that it never can ) then certainly the meer institution of our saviour in a matter of so great moment to the church , is sufficient of it self to pass a perpetual and indispensible obligation upon all ages of it . and now upon these grounds that i have already obtain'd from our saviour's express institution , i need not dispute with our adversaries ( for that is one of their little shifts ) whether the missions of the apostles and the seventy , were only temporary . for whether they were , or were not , it is from thence evident what model of government our saviour framed for his church ; and that is all that is needful to my purpose . and therefore i will freely grant that our saviour's design in life-time , seems to have been not so much to found churches himself , as to have prepared and instructed his disciples , how to do it after his departure . so that he rather made a specimen of the constitution of his church , than erected any standing fabrick of it . for the foundations of it were to be laid in the evidence of his resurrection from the dead . and therefore we do not find that the apostles acted with a plenitude of power , till he had given them a new commission after his resurrection , and it is remarkable that in st. matthew . . he vests them with the power of binding and loosing in the future tense . but in st. john . . after his resurrection it is expressed in the present tense . then it was that he gave them that authority which himself had exercised whilst he remain'd on earth . but then , when immediately in pursuance of their new commission , the apostles thought themselves obliged to choose one into their order , to supply the vacancy made by the death of judas ; what can be more evident than that they thought the apostolical office by our saviour's appointment , distinct from and superiour to all other offices in the church ? so that it is manifest that the form observed by the apostles in the planting and governing of churches , was model'd according to our saviour's own platform ; and after that it is not at all material to enquire whether he only drew the model , or erected the building . but whichsoever he did , it is improved into an impregnable demonstration from the undoubted practice of the apostles , and from them the perpetual tradition of the catholick church , in that it is plain that they thought themselves obliged to stand to this original form of church-government . for the apostles ( we all know , and all parties grant ) during their days , kept up the distinction and preeminence of their order , and from them the bishops of the first ages of the church claim'd their succession , and every where challenged their episcopal authority from the institution of christ , and the example of his apostles . and now are we enter'd upon the second main controversie , viz. the authority of the apostolical practice , against which , three things are usually alledged : that neither can we have that certainty of apostolical practice which is necessary to constitute a divine right , nor secondly is it probable that the apostles did tie themselves to any one fixed course in modelling churches ; nor thirdly , if they did , doth it necessarily follow that we must observe the same . and the first of these is made out from the equivalency of the names bishop and presbyter ; secondly from the ambiguity of some places of scripture , pleaded in behalf of different forms of government ; thirdly from the defectiveness , ambiguity , partiality , and repugnancy of the records of the succeeding ages , which should inform us what was the apostolical practice . but as to the first , i shall wholly wave the dispute of the signification of the words , because it is altogether beside the purpose ; and if it were not , our other proofs are so pregnant , as to render it altogether useless . neither indeed would this ever have been any matter of dispute , had not our adversaries for want of better arguments , been forced to make use of such slender pretences . but how impotently salmasius , and blondel , who were the main founders of the argument , have argued from the community of the names , the identity of the office , any one that has the patience to read them over , may satisfie himself . as for my own part i cannot but admire to see learned men persist so stubbornly in a palpable impertinency , when from the equivalency of the words bishop and presbyter in the apostles time , they will infer no imparity of ecclesiastical officers , notwithstanding it is so evident and granted by themselves , that the apostles enjoyed a superiority of power over the other pastors of the church , which being once proved or granted ( and themselves never doubted of it ) to infer their beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or parity of the clergy from the equivocal signification of those two words , is only to out-face their own convictions and their adversaries demonstrations . for if it be proved , and themselves cannot deny it , that there was an inequality of offices , from the superiority of the apostles , it is a very childish attempt to go about to prove that there was not ; because there were two synonymous terms whereby to express the whole order of the clergy . but to persist in this trifling inference , as salmasius has ( who when he was informed of its manifest weakness and absurdity , would never renounce it , but still repeated it in one book after another , without any improvement but of passion and confidence ) is one of the most woful examples , that i remember , of a learned man's trifling , that has not the ingenuity to yield , when he finds himself vanquish'd not only by his adversary but his argument . neither shall i trouble my self with other mens disputes about particular texts of scripture , when it is manifest from the whole current of scripture , that the apostles exercised a superiority of power over the other pastors of the church , and that is all that is requisite to the argument from apostolical practice ; for as yet it is nothing to us whether they were presbyters or bishops , that they set over particular churches ; that shall be enquired into when we come to the practice of the primitive church , it is enough that they were subject to the apostles , for then by apostolical practice there was a superiority and subordination in church-government . and therefore i cannot but wonder here too at the blindness of walo messalinus , who in pursuance of his verbal argument , produces this passage out of theodoret , and spends a great deal of the first part of his book in declaiming upon it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . then the same men were call'd presbyters and bishops , and those that we now call bishops , they then call'd apostles , but in process of time the name of apostolate was appropriate to them who were truly and properly apostles , and the name of bishop was applied to them who were formerly call'd apostles . than which words ( beside that they contain the true state of the question ) there is scarce a clearer passage in all antiquity to confound his cause . for what can be a plainer reproof to their noise about the equivalency of words than to be told that it is true , that the words bishop and presbyter , signified the same thing in the apostles time , but that those that we now call bishops , were then call'd apostles , who exercised the episcopal power over the other clergy , but that afterward in process of time they left the word apostolate to those who were strictly and properly so call'd , and stil'd all other bishops ; who in former times were stiled apostles . what i say can be more peremptory against his opinion , that concludes from the equivalency of names , to the parity of power , than this , that notwithstanding the words were equivalent , yet the episcopal power was then in the apostles , whose successors in their supremacy came in after-times to be call'd bishops ? and if so , then is it evident that there was the same imparity of church-officers in the apostles time , as in succeeding ages . nay , our friend walo is not content to make this out for us only , as to the apostles themselves but as to their immediate successors , whom they employed in the settlement of churches , and to whom they committed the apostolical power for their government , and these too he proves were stil'd apostles , such as titus , timothy , epaphroditus , clemens , linus , marcus , so that not only the apostles , but the evangelists ( as they call'd them ) were distinguish'd from the other clergy , and endued with a superiority of power over their respective churches , and hereby we gain the authority of apostolical practice , not only for themselves , but for their companions and successors , which does not only extend our argument , but joyns together the practice of the primitive times , of which we have certain records with that of the apostles , and so prevents all their fond dreams of an unknown interval immediately after the death of the apostles ; for if these apostolical men supplied their places , it will be very easie to find out who supplied theirs . neither , thirdly , need i trouble my self with any long dispute concerning the obligation of apostolical practice , for whether or no meer apostolical practice be obligatory by vertue of their example , is very little material to our enquiry ; for some things are too trifling , or too transient in their own natures to deserve to pass into prescription ; but it is enough in this case , that what the apostles did , was in pursuance of our saviour's institution , and that in a matter of perpetual concernment to the church ; and they who require to the obligation of such an apostolical practice , an express law to declare their intention that it should bind for ever , are guilty of the same phantastick niceness as they that require the same for the perpetuity of every divine law , and therefore have been consider'd already . and for that reason i shall add nothing more to what i have already said as to this particular , than to grant that whatever the apostles either commanded , or practised upon some particular temporary and occasional cases , was not sufficient to found any universal and unchangeable obligation , because the reason of the precept was apparently transient , and the goodness of the action casual . but otherwise if there were any prescript , or practice of theirs ( though it were not founded upon any divine institution ) that did not relate to peculiar occasions and circumstances , but are or may be of equal usefulness to all places , times , and persons , that is a certain and undoubted evidence of their constant and unabolishable obligation . and therefore here i shall only put them to their former task to assign what particular ground and reason there was of establishing a superiority and subordination of church-officers in the times of the apostles that is ceased in all succeeding ages of the church , and till they can discharge this task , advise them not to depart rashly from so sacred and venerable a prescription . but that which improves the argument both from our saviour's institution and the apostles practice , into a complete demonstration , is the practice of the primitive churches , in the ages next and immediately succeeding the apostles ; for if the government of the church were by our saviour founded upon divine institution in an inequality of church-officers , and if the first governours of it thought themselves obliged to keep close to its original platform ; and if their immediate successors conceived themselves as much obliged to observe the same as imposed upon them by the command of christ , and deliver'd to them by the example and tradition of his apostles , that certainly may serve for a very competent proof of its necessity and perpetuity . now then as for the power and preheminence of the episcopal order , it is attested by the best monuments and records of the first and most remote antiquity ; and we find such early instances and evidences of it , that unless it descended from the apostles times , we can never give any account in the world whence it derived its original . and this brings us upon the main sanctuary of our adversaries , viz. the defectiveness of antiquity in reference to the shewing what certain form the apostles observed in settling the government of churches ; and here they run into a large common place , of the deep silence of antiquity and the defectiveness of the records of the church in the interval next and immediately succeeding the apostles . but here in the first place i must desire them to consider , that if this objection be of any force against the certainty of apostolical tradition in this particular , it will utterly overthrow all the testimony of the ancients as to all other matters of faith , and particularly as to the certain canon and divine authority of the scriptures , for if they are not ( as is pretended ) competent witnesses of the practice of the apostles , because of their distance from the time of the apostles , neither for the same reason are their reports to be relied upon with any confidence , as to the certainty of any of their writings . it is not to be expected that i should here reprent how false this exception is de facto , and how unreasonable de jure , either against the constitutions , or the authentick epistles of the apostles , it is enough that they stand and fall together , so that whoever opposes the divine and apostolical form of church government as delivered to us by the primitive church , does upon his own principles defeat and reject all the proofs of the divine authority of the holy scriptures , in that those sceptical grounds and pretences he is forced to urge against one , fall as dangerously on both . and this may serve to prevent and invalidate the force of their argument without answering it ; when if they should deal as rigorously in any other case as they are pleased to do in this , the most certain and undoubted records cannot escape the severity of their censure . though our comfort is that neither of them are liable to such wild and wanton objections , in that ( as i shall shew ) the tradition of the church was always constant and uninterrupted , and that there was no such chasm , as is pretended , between the times of the apostles and the next christian writers . for ( to say nothing here of the canon of the scriptures ) though the men of that age left us no formal histories and catalogues of the succession of bishops in all their several sees , wherewith some men unreasonable enough upbraid us , when it is so manifest that it was at that time too young for that care , in that as yet there was scarce any succession . yet were they no less than apostolical men that vouched the apostolical order and jurisdiction of bishops , and this one would think enough to satisfie any modest or ingenious man of their institution from the beginning . when it is asserted , or rather supposed by the very first writers of the church that were capable of attesting it . so that whoever can withstand their evidence , is proof against all evidence of matter of fact , and may , if he please , laugh at all the tales and legends that are told concerning the succession of the roman empire from augustus to constantine . but to wave all other parallel cases , that which i have already propounded is irrefragable , viz. that those men that beat about in the writings of the ancients to start sceptical pretences against the use and institution of episcopacy , would do very well to consider the consequences of this rude and licentious way of arguing . and ( as the reverend and learned doctor hammond long since remarked it ) they that so confidently reject the epistles of ignatius , shrewdly indanger ( if they will stand to their own principles ) the credit and authority of the sacred canon ; when these are vouch'd for the true and authentick epistles of ignatius , by as strong a current and unanimous consent of the fathers , as most of the canonical books of scripture . and therefore it is observable , that the proud walo messalinus does with the same ease and confidence , pish away one of the epistles of st. peter , as he does all these of this apostolical martyr ; and might in the same pert and pedantick humour , and with the same evidence of reason huff all the rest after it into the apocryphal rubbish . but because our adversaries main strength lies in this objection , and some ill-minded men will be hasty to seise on it for worse purposes than they intended , i shall consider it in its full force and glory , the defect then pretended is three-fold , as to places , as to times , as to persons . . as to places , and here they tell us we can have no certainty without an universal testimony . for if but one place varied , that is enough to overthrow the necessity of any one form of government , and therefore seeing we have not an account of what was done by the apostles in all churches , we can have no sufficient certainty of their practice . but certainly never was any thing so hardly dealt with as antiquity by these men ; for unless we could be certain that every thing that was done in the church years agoe was recorded , and made known to us by some unquestionable way , all that is recorded , be it never so certain and evident , can be of no use for our information . if this hard condition be put upon us , i must confess that we not only have no certainty of the primitive practice , but that it is impossible that we should have any either in that or any other record . but this certainly is too rigorous proceeding with the authority of precedents , that let us produce never so many , they shall signifie nothing as to their use , unless we can demonstrate that there never was , or indeed could be one contrary example in the world. but i am very apt to believe that all ingenuous men will be fully satisfied with this , that all the precedents that are recorded are for us , and therefore till our adversaries are able to produce some against us , to rest in the certainty of those records that are preserved , without a vain enquiry after what might or might not be in those that are lost . and therefore our adversaries in stead of making such wild and sceptical demands , if they would prevail upon the minds of men , should in the first place have proved the variety of apostolical practice , and that indeed would have disproved the necessity of any one form ; but that is a thing they never attempt . when therefore we have this uniformity of practice in all churches , whose settlement is known , it betrays an unreasonable partiality in men to put us upon giving an account of what st. andrew did in scythia , and st. thomas in india , for certainly all impartial men will be satisfied with the uniform practice of all the known churches of europe , asia , and affrica . and that is enough in answer to the first pretended defect of antiquity as to places . the second defect is as to times . and here they fall directly upon the credit of all ecclesiastical history , and in particular upon eusebius the father of it ; who , they say , lived at too great a distance from apostolical times , and wanted sufficient records for his information . but this i must answer that i know not any historian furnished with better and more certain accounts of the things they write of , than eusebius . the tradition of the church being conveyed down to him in the most uninterrupted and undoubted manner possible . st. polycarp , st. ignatius , st. clemens of rome , were familiarly acquainted with the apostles themselves ; irenaeus , tatianus , theophilus antiochenus , athenagoras , justin martyr , and many more converst with them , as they did with the apostles ; to these succeed origen , clemens , alexandrinus , tertullian , minutius faelix , lactantius , ar nobius , dionysius alexandrinus , gregorius thauntaturgus , st. cyprian , beside many other excellent writers , whose works he enjoyed , though some of them are since perish'd , who all lived in the first and second centuries after the apostles . now out of these eusebius collected his history , and to their genuine and undoubted writings ever refers himself to justifie his own fidelity , quotes no author for any matter of fact but what was done in his own age , as particularly in the beginning of the second book the reader is desired to observe , that he collected the materials of it from the writings of clemens , tertullian , josephus , and philo , and the same preface he might have set before every particular book . and as he always refers to good authors , so he rejects many things as counterfeit and spurious for this reason only , because he finds no account of them in the ancient writers . but beside the writings of the doctors of the church , and the epistles of bishops , the originals whereof were then reserved in the archives of their several churches , he made very great use of the acts of the martyrs , that were then preserved with great care and sacredness , though afterwards it being the most valued part of ecclesiastical history , it was the most improved into fabulous legends and stories . and beside all this he was furnished with many excellent materials of the first times ( which alone he could be supposed to want ) by hegesippus , who wrote five books of commentaries , of the acts of the church about the reign of marcus aurelius , which was scarce eighty years after the death of st. john. so that it is no better than a very rash censure of such an ancient and apostolical writer , to say that his relations are as questionable as those of eusebius himself in reference to those elder times , when he lived almost in the very eldest times , and so near to the apostles , that it was scarce possible that any matter of fact , that happened in that interval , could escape his knowledg . now last of all , the heathen records themselves were not a little useful to him , as himself informs us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. in the●e times ( that is , about the reign of domitian ) the doctrine of the christian faith was so flourishing , that the heathen writers have left exact records of the persecutions and martyrdoms . as for eusebius his saying ( which is so triumphantly insisted on to blast the whole credit of antiquity ) that it is difficult to find out who were the successors of the apostles in the churches planted by them , unless it be those mentioned in the writings of st. paul , it is evident from his own words , that the difficulty arises not from the deficiency but from the too great plenty of successors . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for he had a thousand helpers , or as he was wont to call them fellow-souldiers . so that the reason why it is so difficult to assign whom he appointed to preside over the churches that he converted , is because he had such an innumerable company of followers , that whom he set over what churches , it is not possible to define , than as himself has happened to name particular persons , as timothy , titus , crescens , clemens , epaphroditus , &c. which alone are a sufficient evidence of the apostles care to settle successors in the greater churches . however this passage can by no means be made use of to blast the credit of antiquity as to the matter in debate , because it concerns not the uncertainty of the form of government , but only of the persons who succeeded in the apostolical form in some particular churches . and that alone is answer enough to the third defect as to persons , viz. that granting the catalogues of the first bishops to be defective , that is no proof against the certainty of episcopal government , unless at the same time that we cannot find the bishop , we could find some other form of government . nay further , those particulars that we have , are a sufficient testimony to the general truth that we assert , in that it is attested by all the records that are remaining , and that is enough to satisfie any reasonable or impartial man , especially when in the greater and more known churches we have as certain an account of the succession , as we have of the bishops of england from the reign of henry the viii , to charles the ii. but that concerns the argument of personal succession , which though i have prevented , i may consider in its proper place : at present in order to the confuting of this objection from the defect of time , i shall shew that we have as certain and uninterrupted a tradition of the matter in hand , as the most curious and diffident enquirer can demand for his full satisfaction . and first , what can be more ancient , or is more evident , than the testimony of clement of rome , in his famous epistle to the corinthians , where exhorting them above all things to peace and unity , which indeed was the main argument in the first writers of the church , one chief way that he propounds in order to it , is that every man keep his order and station , where beside the laity , he reckons up three distinct orders of the christian clergy , which he expresses by an allusion , as was the custom of the apostolical writers , to the jewish hierarchy , viz. the office of high priest , priest and levite . the passage is very full and pregnant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the high priest has his peculiar office assign'd him , and the priest has his station bounded , and the levites have their proper ministries determined , and the lay-man is obliged to his lay-offices . my brethren , let every one in his place and order , worship god with a good conscience , not transgressing the settled canon of his duty according to the rule of decency . where it is manifest that he describes the several ministries of the christian church at that time , by alluding to the offices of the mosaick institution . for why else should he conclude with this exhortation ; [ and therefore , my brethren , let every one of you keep his own order , ] unless this distinction of officers concern'd the corinthian christians . so that though it be expressed by alluding to the ordinances of the old jewish institution , yet it is a description of the present state of the christian church among those to whom he writes , otherwise it were very impertinent to exhort them to keep those stations , if there were no such among them . but the great witness in this cause is that brave martyr st. ignatius , pupil to st. john , and by him ordain'd bishop of antioch , and chief bishop of asia , who whilst he was in his way to his martyrdom ( being sent from antioch to rome , to be devoured by wild beasts ) in his journey wrote several epistles to several churches , in which he gives such a plain account of the constitution of the hierarchy in his time by the orders of bishop , presbyter , and deacon , as plainly demonstrates it to have been of apostolical antiquity . and this is so evident that there is no way of avoiding the testimony but by flatly denying it : and therefore our adversaries will upon no terms allow these epistles to be genuine , and take infinite pains to prove them , if it be possible , supposititious ; so that this is become the great point in this controversie , and has been eagerly disputed by many learned men on both sides . the two last that engaged in it are a learned prelate of our own , and the famous monsier daillé , in whose books the whole cause is not only contain'd , but i am apt to think , decided . for though daillé was a person of more judgment , temper , and learning , than most of his brethren , yet they were strangely overborn by the strength of prejudice ; and it is plain to any man that ever look'd into him , that he was first resolved upon his opinion , and then right or wrong to make it good , and because he was well aware that these epistles alone , were so clear and full a testimony to the apostolical antiquity of the episcopal order , that they plainly prevented all attempts and arguments against it , he therefore set himself with all vehemence , and made it the business of his life to destroy their credit , and with infinite pains sifted all the rubbish of antiquity , to find out every shred and atom of a criticism , that might any way be made use of to impair their reputation . yet after all this drudgery , are his exceptions so plainly disingenuous and unreasonable , that they would fall as well upon any other ancient record whatsoever , not only that ever has been , but that ever could have been , though upon no other score than purely that of its antiquity . but this cause hath breath'd its last in this man , and this advantage we have gain'd by his zeal to maintain , and his ability to manage it , that it has put an utter end to this controversie , in that all his forces have been rebuked and overthrown with such an irresistible strength of reason and learning , that for the time to come we may rest secure that never any man of common sense , or ordinary learning , or any modesty will dare to appear in such an helpless and bafled cause . for the particulars i refer to the learned authors themselves , but as to the general argument , i shall give a brief and distinct account of it , and then leave it to the reader to judge , whether he could desire or contrive more evidence for the authority of any book , than is produced for the epistles of ignatius . st. polycarp then who was his particular friend and fellow-pupil under st. john , and st. irenaeus who was disciple to polycarp , give in full and clear testimony to the martyrs epistles polycarp sent a copy of them to the church of philippi , as appears both by his own epistle still extant , and by eusebius his quotation out of it , and that at a time when it was vulgarly known and commonly read in the churches of asia . polycarp's epistle was never call'd in question by any good author , was immediately attested by irenaeus , read with veneration in the churches of asia , even to the very time of eusebius and st. hierom. so that i know not what more undoubted or publick testimony monsieur daillé could demand for his satisfaction , and indeed it is hard to conceive what more effectual evidence could have been provided to secure their authority . for when st. polycarp's epistle was so universally known , it was impossible to corrupt it . and yet in this wild supposition , is monsieur daillé forced at last to shelter himself ; he allows his epistle it self to be of undoubted credit , and the greatest part of it to have been written by polycarp , but that a certain impostor a little before the time of eusebius , had foisted in that paragraph in which this passage concerning ignatius his epistles is found , which eusebius meeting with , he took it to be of the same credit with the rest of the epistle . which is all so very ungrounded and precarious , that with the same liberty he might deny , or destroy the validity of any ancient record whatsoever ; but beside this , the epistle was so publick , so exposed to the view of all men , so known to the learned and unlearned , that it were as easie to poison the sea as for a private man to corrupt it . or if he would attempt to do it , how was it possible for eusebius and all the world beside , to be deluded by so bold an imposture . does not eusebius himself inform us , that it was read in the churches of asia at the time of his writing ? did he not then know what was read there , and therefore if this passage were not read , could he be so stupid as to be imposed upon by one single private man against the authority of all the publick books , or if he were , could all the fathers , whom daillé will have to have followed his dance , be so prodigiously blind and careless as in a thing so known and common , to be deceived by him , and that no man ( if we may believe him ) should discover the mistake till nicephorus , who lived five hundred years after him ? but granting the testimony to be true , he denies it to be effectual , because polycarp only says that ignatius wrote epistles , but no where affirms that those we have are the true ones . so that it seems unless st. polycarp had written particularly against mounsier dail●é himself , and declared that those very epistles that he opposes with so much zeal , were written by his friend the martyr , it was not possible for him to give sufficient testimony to their truth . and yet that could not have been a more ample proof than this amounts to . for he declares not only that ignatius wrote certain epistles , but that himself made a collection of them , and this collection was seen by eusebius and others of the ancients . now when we consider the reputation of the martyr both for his acquaintance with the apostles , his eminent dignity in the church , the gallantry of his martyrdom ; when we consider the time and occasion of his writing , which was at the approach of his death , and as it were his dying exhortation to the churches ; when we consider how they were recommended by polycarp , whose epistle was publickly read in their assemblies ; is it any way credible that these true epistles should all perish before the time of eusebius , and other counterfeit ones rise up in their room , and among all those learned men that then were very inquisitive after ancient and apostolical tradition , none should ever discern or discover it ? nay , that eusebius , a man so throughly versed in all ecclesiastical antiquities , so conversant with the choicest libraries , should be so grosly and so easily cheated by a double imposture contrived in his own time , as to take the new invented epistles of ignatius , for the old authentick writings of that holy martyr , and then to vouch it by a forg'd passage foisted into polycarp , against the authority of all the vulgar books . so many hard suppositions , one would think , were enough to shame any modest man out of his opinion . the second witness to these epistles is st. irenaeus , whose testimony is no more to be doubted of than the former , being extant both in eusebius , and those pieces of irenaeus , that are preserved down to our times , though most of his works are perish'd . but to this monsieur daillé answers that irenaeus cautiously expresses his quotation of the holy martyr by dixit , and not scripsit , and thence conjectures that he quotes it only as a saying or apothegm , and not as a citation out of his writings . but , ( . ) there is no record of any such saying as this , neither in that particular quotation , that is preserved , could we know whom irenaeus means , did we not find the same sentence in ignatius his epistle to the romans , so that it is a vain and a frivolous thing to forsake that , and to fetch the business from unknown and unheard of reports . and. ( . ) this is the very form of all irenaeus his quotations , who never uses the word scripsit , but always dixit . but then why does he not cite some testimony against the hereticks out of ignatius , in whom there were so many apposite to his purpose ? i answer for the same reason that he does not cite other as pertinent authors as ignatius . for out of all the ecclesiastical writers that lived before him , he has in his surviving works but four quotations , of which that out of ignatius is one . neither would this way of disputing have been at all pertinent in the days of irenaeus , when the hereticks against whom he wrote , allowed no authority to the ancient doctors of the church , but always recurred to certain wild apocryphal books of their own , and therefore it had been but a vain thing for irenaeus to have prest them with this topick . the next witness is origen , who quotes him by name , but against this testimony we have these two exceptions : first , that it is at too great a distance from the time of ignatius : secondly , that those writings , in which he is quoted are none of origens . first , as to the first we would grant the force of the objection , if this had been the first testimony in the cause ; but following polycarp and irenaeus , it proves the constant opinion of learned men before eusebius , and his impostor . secondly , it overthrows daillé's great conceit that these epistles appeared not till two hundred years after ignatius , whereas by his own confession origen writ within one hundred and forty years . thirdly , it cuts off the great pretence , that eusebius was the founder of this mistake , whereas it hereby appears , that if it were one , he only followed his predecessors in it . but the main of the controversie here is the second thing , whether those books ascribed to origen , in which ignatius is quoted , are really his , or not . daillé says , no ; but his learned adversary has with no less than evidence of demonstration proved they were , though if he had not done it , st. jerom has done it long since , who plainly tells us that himself translated them out of origen's greek into latine . and now after these i need add nothing of the testimony of eusebius and those that follow him , for if he be mistaken their authority is of no use , if he be not it is of little necessity , but that he is not , is demonstrated from these more ancient testimonies . though if any man desire more witnesses , i shall refer him to my learned author , who has summon'd them out of every age , from that in which the epistles themselves were writen , down to that next our own . but to all the testimonies of the ancients , what do our adversaries oppose ? irst , salmasius opposes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of nicephorus patriarch of constantinople , by which , says he , the authentick and spurious books of the church were distinguish'd , and among many others the epistles of ignatius are censured for apocryphal books . but to this it is replied by the pious , the reverend , and the learned , dr. hammond , that the opinion of one author , especially of later date ( for nicephorus lived not before the ninth century ) was not of weight and authority enough to oppose to the consent of so many ancient writers . secondly , that the word apocryphal , which is used by nicephorus , does not always signifie spurious , but it is very often used by ecclesiastical writers as opposed to canonical , and so is given to books , whose authors were never question'd , only to seclude them from the canon of the scripture . to the first it is replied by daillé , and that i must say with impertinency enough , that the authority of nicephorus is at least equal to dr. hammonds , as if the dispute were between them two , whereas the dispute was between walo and the doctor , who when he had produced the testimonies of the fathers of all former ages , could not but think it very hard that the opinion of one late writer should be opposed to all their authority . to the second he replies , that it is true that the word apocryphal is oftentimes opposed to canonical , yet it is very frequently too used by ecclesiastical writers as equivalent to spurious and counterfeit , and that therefore the doctor in vain takes refuge in the ambiguity of the word . but certainly , it is the manifest design of these men to tire out their adversaries with verbose trifles . for who could have expected this answer , that when walo had argued from the word apocryphal , as if it only signified spurious , and that when to the argument the doctor had answer'd that it no ways follows , because it as often signified not canonical ; who , i say , after this would have expected that his adversary should upbraid him with taking refuge in the ambiguity of the word , when the ambiguity of the word alone was not only a full answer to , but a clear confutation of the argument ? but he replies , secondly , that some of the books joyn'd with it are confessed by all to be supposititious , and therefore as they were censur'd for that reason , so must the ignatian epistles . but this is manifestly false , and though if it were true , it follows like all the rest . for the censure has no regard to their author , but whether spurious or genuine , to their authority , and only designs to shut them out from creeping in among the canonical scriptures . for that was the only danger it aim'd to prevent ; least the books that either were or pretended to be of apostolical antiquity should creep into the canon . and it is plain from the decree it self , that nicephorus intended nothing else than to determine the canonical books of scripture , and prevent all others that came nearest to them in age , from obtaining sacred authority . but , says daillé , pope gelasius when he defines what books are apocryphal , he does not confine it meerly to the canonical scriptures , but to all other ecclesiastical writers not allowed of , and therefore this must be the meaning of nicephorus . that is to say , that because gelasius in his decree determines what ecclesiastical books of what kind soever are to be reputed orthodox , what heterodox , that therefore nicephorus , when he distinguishes the canonical books of the new testament from the apocryphal , does not mean as himself declares , but must be understood in the sense of gelasius . and yet when all is done there is no such testimony , but the whole story is a meer dream of their own , who catch at any shadow that may seem to serve their turn : for , sirst , it is certain , that nicephorus was not the author of the stichometria . secondly , that the author of it , whoever he was , did not pass this censure upon ignatius his epistles . for we find in it only the name of ignatius , without any mention of his epistles ; which indeed cannot in daillé's sense be call'd apocryphal , because they were never esteem'd canonical . for that is the true original of the distinction , that whereas there were some books written by the followers of the apostles , as clemens , barnabas , and hermas , left these by reason of their nearness to the canonical books , should in process of time be reckoned with them , the church was careful to range them in a classis by themselves : and whereas there were many other books that pretended to be dictated by the apostles , and written by their disciples , lest they should gain the authority they pretended to , it concern'd the church to give them the apocryphal mark. seeing therefore ignatius epistles were never upon either of these accounts in any probability of being accounted canonical , it would have been a needless caution to refer them to the apocryphal catalogue . and though to ignatii daillé after his usual way of making bold with his quotations adds omnia : it is probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be added as it is in another index of apocryphal books in the oxford library . it being the custom of some idle men of those times to make institutions of divinity , and then fasten them upon apostles and apostolical men , out of which as our learned author with great probability conjectures , was afterward made that collection , which goes under the name of apostolical constitutions . now these spurious pieces pretending to canonical authority , it was very requisite to prevent and discover the imposture . but whatever probability may be in this conjecture , of which we stand in no need , i am sure there is as little modesty as reason in salmasius his argument , when he opposes the single authority of nicephorus to the concurrent testimony of the ancients . but much less in daillès defence , especially when we consider with what state and confidence he ushers it in , ecce auctores habemus & multis ante nos seculis denatos , & ab omni contra hierarchiam suspicione semotos , qui omnia ignatii scripta rotunde ac sine ullâ haesitatione ad apocrypha relegarunt in stichometriâ georgio sincello in libro antiquissimo praefixâ . for what confidence can be more enormous than that when these epistles have been attested by some of the best of the ancient writers , ters , to pretend to destroy their authority by a multitude of writers , and yet produce but one , and he at the distance of seven hundred years . but the last aggravation of his confidence is , when he professes that he produces the authority of this stichometria not to prove his own opinion , but only to remove the prejudice of its novelty , and yet cite no other authors in its behalf . for all the rest of his proofs are drawn from negative authority , in which he is no more happy than in his many one positive testimony . for when he argues that these epistles were unknown to every writer that does not quote them , methinks it is an hard condition that he imposes upon all authors to cite all the books that they read . but , says he , because of that great authority that ignatius had in the christian church , when any christian writers had any fair occasion for it , it is very likely that they would have appeal'd to his authority , which because they have not done , we may justly presume that there were no such writings extant in their time . this is the whole force of his negative argument ; and yet when he comes to particulars , he is so unhappy as only to produce those authors whose custom it is to avoid this kind of quotations , as we have already shewn concerning irenaeus . and so for clemens alexandrinus , who though he is a great quoter of heathen and heretical writers , yet no where cites ecclesiastical authors , unless such as he supposed to belong to the sacred canon . and so for tertullian , who too is frequent in the testimonies of heathens , or hereticks , but scarce ever mentions any ecclesiastical writers , and when he does , it is not to prove or confute any doctrine by their authority . and this in the last place is the case of epiphanius , who makes no mention of a great number of ecclesiastical writers that lived before him , and when he does it in his book of heresies , it is only in an historical way , either to spare his own pains , or to justifie the truth of his own relations out of other histories , but never ( as daillé requires of him ) to prove the truth of his opinion . i mention no more of his negative men , who make a great shew in the contents of his chapter , in that they are alledged altogether impertinently to his purpose , because all those passages which he imagines they were obliged to have quoted , belong not to the ancient copies of eusebius , but are taken out of the late interpolations . and now comparing the testimonies on both sides , we may very safely turn any honest man loose to judg of the authority of these epistles , and that being once establisht , we can neither have nor desire a more ample testimony than they give us of the primitive practice of episcopal superiority . the holy martyr every where founding the peace and security of the church against schisms and heresies upon the bishops supreme authority , which he , as our adversaries fancy , magnifies so highly ( though not more than the other orders of the church in their respective function ) that they think that alone the main objection against the truth of his epistles . though in truth , setting aside all testimonies , the argument and spirit of them are no small proof of their genuine antiquity . being composed of two arguments peculiar to the first writers of the church ; a vehement zeal for unity , and a passionate sense of immortality . they were possest with a serious belief of the reality of our saviour's promises , and therefore they lived in this world purely , in order to the rewards of the world to come , and how earnestly the author of these epistles thirsted after it , no good christian can read without great pleasure , and being affected with some workings of the same passion . and as for his way of securing , peace , and unity in all churches by obedience to the bishops , and under them to the presbyters and deacons , ( for his fundamental rule was , that nothing was to be done without the bishop ) he derives it from our saviour's commission and promise to the apostles and their successors for ever , when he constituted them pastors of his flock , and promised to be perpetually assistant to them by his divine providence in the execution of their office. and therefore he does not refer the government of the church to them for the greater wisdom , greater learning , or any other natural advantages of the men themselves , but only upon the account of our saviour's express institution , who had sent them as his father had sent him , and had therefore engaged himself to be present with them to the end of the world , so that upon that security to follow the bishop was to follow christ , because he had undertaken to be the bishops guide . and this being the state of the case between ignatius and his adversaries , their objections will not reflect upon his discretion but our saviours integrity , and when the cause is brought to that , ignatius is secure , and if any man be pleased to raise any further controversie , it is only between our saviour and the leviathan . and there i am content to leave it . the next proof of the primitive and apostolical practice of episcopacy , that we meet with among the ancients is in the apostolical canons , i. e. a collection of the decrees of synods and councils between the time of the apostles and the council of nice ; so that they may not improperly be stiled the code of the canons of the primitive church . and now concerning them the case of the controversie is much the same with that of ignatius epistles ; for the testimony that they give in to the episcopal superiority is so full and plain that it is undeniable . and therefore there is no avoiding them but by impeaching their antiquity and authority ; and as the state of the controversie is the same , so is the success too ; for it has been thoroughly disputed between the said monsieur daillè and a very learned divine of our own church , and that with the very same inequality of reason too . i shall not give any large account of the engagement , because the books are so lately published , and may be so easily perused , and therefore i shall rather refer to the authors themselves , especially because i am not a little zealous to recommend one of them as an incomparable treasure of ecclesiastical antiquity . and therefore omitting daille's beloved negative and internal arguments , which his adversary has for ever routed with a prodigious force of reason and dexterity of learning , i shall only give an account in short of the main rational point of the controversie . that is , what antient testimonies are to be alledged either for or against their antiquity . on the one side they are frequently owned and quoted by all the first general councils , and therefore must have been enacted in the interval between the apostles and the council of nice . they are cited by many of the most ancient fathers , as canons of the first and most early antiquity . and they are expresly referred to by the most famous emperours in their ecclesiastical laws . all which concurrent testimony any moderate man would think sufficient to give authority to any writing , and yet it is all over-ruled by a single decree of pope gelasius supposed to be made anno domini . in which the apostolical canons are reckoned among the apocryphal books . but first , is it reasonable to set up the opinion of one man against many that were more ancient , and so much the more competent witnesses than himself ? secondly , it is uncertain whether any such decree as is pretended were ever made by gelasius , in that we never hear any thing of it till at least three hundred years after his time . thirdly , if there were any such decree , it is certain that this passage concerning the canons of the apostles was foisted into it , it not being found in any of the most ancient copies ; and hincmarus , a person of singular learning in his time , that makes mention of this decree of gelasius as early as any writer whatsoever , expresly affirms that there was no mention of the apostolical canons in the whole decree . de his apostolorum canonibus penitus ta●uit , sed nec inter apocrypha eos misit . where he expresly affirms , that in the decree these canons were altogether omitted , and ranged neither with the orthodox , nor with the apocryphal books . this testimony is given in with as peremptory terms as can be expressed , and therefore daillé , for no other reason than to serve his cause , quite inverts the proposition , and changes misit into omisit , that is , turns i into no. but men that can deal thus with their authors , need never trouble their heads with testimonies of antiquity , for after this rate it is in their power to make any author affirm or deny what they please . but fourthly , suppose gelasius had made any such decree , how does that destroy the antiquity of these canons , when he has condemned the books of tertullian , arnobius , lactantius , and eusebius for apocryphal ? and yet tertullian lived three hundred years before the decree , and therefore why may not the apostolical canons be allowed their reputed antiquity too notwithstanding that sentence , which only relates to the authority his holiness is pleased to allow them in the roman church , and not at all to their antiquity , unless perhaps he designed to declare that they were not framed by the apostles themselves , as he might fancy from their title , not knowing that whatever was of prime antiquity in the church was by the first writers of it stiled apostolical , as being supposed to descend from the tradition of the apostles themselves . fifthly , will monsieur daillè allow this decree of gelasius sufficient to give any book the apocryphal stamp ; if he will , then he must reject many of the best fathers , and in their stead admit the acts of st. sylvester ; the invention of the cross , and the invention of st. john baptists head , for whilst the history of eusebius , together with the other fathers , is rejected , such fables as these are warranted by that barbarous and gothish decree . and that is enough , though there were nothing else , to destroy the authority of this mans censure , his meer want of judgment . now comparing this one pretended testimony of gelasius under all the disadvantages that i have represented , with the express counter-testimony of so many councils , fathers , and emperours , if any man be resolved notwithstanding all to stick to it , i will say no more than this , that his cause is much more beholden to him than he to his cause . and now having given this account of these apostolical men that conversed with the apostles themselves , or immediately succeeded them in the government of the church , if we descend to their successours from age to age , we are there overwhelmed with the croud of witnesses . but because they have been so often alledged and urged by learned men , i should have wholly waved their citation , had not our adversaries made use of several shifts and artifices to evade their authority . and therefore though i shall not trouble the reader with their direct testimonies , yet to shew the vanity of all our adversaries pretences , i shall endeavour to vindicate the credit of the ancients against all their exceptions . and here the first pretence is the ambiguity of their testimony , which is endeavoured to be made out by these three things : first , that personal succession might be without such superiority of order . secondly , that the names of bishop and presbyters were common after the distinction between them was introduced . thirdly , that the church did not own episcopacy as a divine institution , but ecclesiastical ; and those who seem to speak most of it , do mean no more . first then a succession there might be as to a different degree , and not as to a different order . before we distinguished between order and power , now between order and degree , and by and by between the power of order and the power of jurisdiction . but these distinctions are only the triflings of the schoolmen , whose proper faculty it is to divide every thing till they have reduced it to nothing . for what does the degree of a church-officer signifie but such an order in the church , and what order is there without a power of office according to its degree , and therefore it is plain prevaricating with the evidence of things to impose these little subtilties upon the sense of antiquity , they ( good men ) meant plainly and honestly , and when they give us an account of apostolical successions , they were not aware of these scholastick distinctions , and intended nothing else than a succession in the government of their several churches . thus when irenaeus gives us a catalogue of twelve bishops of rome , successours to the apostles in that see , what did he mean but the supreme governours of that church , when that was the only signification of the word bishop in his time . he never dream'd of their being stript of the apostolical power , and so only succeeding them in an empty title , in the meer name or the metaphysical notion of bishops , and they were no more , if they had no more power than the rest of the clergy . but secondly , this new distinction spoils the former evasion , viz. that the apostles were superiour in order , not in power over the lxx . but now a superiority of order is made equivalent to a superiority of power , for that from the time of our saviours resurrection is granted them by our adversaries , though it is denied their successours . thus we enlarge , or abate , or evacuate that commission that god himself has given them at our own meer will and pleasure . if it be convenient for our cause to assert in one place that they were vested with no superiority of power , they shall be put off with an empty superiority of order separated from power : if in another that assertion seem not so convenient to our purpose , they shall be presently advanced to an absolute supremacy over the other pastors of the church , but then that must last only during their lives , and as for their successours we are pleased to degrade them from the apostolical both order and authority ; and allow them nothing but an empty degree of i know not what ; but to say no more of the difference between order and degree : as for the distinction between order and jurisdiction , though in one place i affirm that the apostles were a distinct order from the other clergy , without any superiority of jurisdiction , yet in another , if my cause require it , there shall be but one order in the christian clergy , and no difference but what is made by jurisdiction , and the bishops themselves shall be equal to presbyters in order by divine right , and only superiour in jurisdiction by ecclesiastical constitution . for so i read , that for our better understanding of this , we must consider a twofold power belonging to church-officers , a power of order , and a power of jurisdiction ; for in every presbyter there are some things inseparably joyned to his function , and belonging to every one in his personal capacity , both in actu primo , and in actu secundo , both as to the right and power to do it , and the exercise and execution of that power ; such are , preaching the word , visiting the sick , administring sacraments , &c. but there are other things which every presbyter has an aptitude , and a jus to in actu primo , but the limitation and exercise of that power does belong to the church in common , and belongs not to any one personally , but by a further power of choice or delegation to it , such is the power of visiting churches , taking care that particular pastors discharge their duty ; such is the power of ordination and church-censures , and making rules for decency in the church . this is that we call the power of jurisdiction . now this latter power , though it belongs habitually and in actu primo to every presbyter ; yet being about matters of publick and common concernment , some further authority in a church constituted is necessary besides the power of order ; and when this power , either by consent of the pastors of the church , or by the appointment of a christian magistrate , or both , is devolved to some particular persons , though quoad aptitudinem , the power remain in every presbyter , yet quoad executionem it belongs to those who are so appointed . whatever truth there is in this , the assertion is plain , that our saviour appointed but one order in the clergy , and that the difference which has since been made by the consent of the church consists in nothing else but jurisdiction . and this is very consistent with the former assertion , that there was no difference between the apostles and the lxx . beside distinction of order , when now there is no more by divine appointment than one order in the church . and yet after all this their fluttering between order and power , degree and order , power of order and power of jurisdiction ; all superiority of order , so much as it is , is so much superiority of power . thus to take their own instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at athens , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the president of the assembly was so far superiour over his colleagues in power as he was in order : for whatsoever was peculiar to his office gave him some more advantage in the government of the common-wealth than they had ; for the very power of calling and adjourning assemblies , presiding and moderating in them is no small degree of power in a republican government . but seeing the difference between a superiority of order and power is thought to be made out best by these parallel instances of commonwealths , let us run the parallel with the apostles and the lxx . for if to be superiour only in order is to be president in an assembly , or prolocutor in a convocation , and if this were all the office peculiar to the apostles , then when our saviour appointed seventy disciples , and twelve apostles , he made twelve prolocutors over a convocation of seventy . seeing therefore that is too great a number of speakers for so small an assembly , it is manifest that when he separated them for a distinct office , he intended something more by an apostle than meerly a chairman in a presbytery ; and whatever it is , it is either an higher power than others had , or it is nothing at all . secondly , this succession is not so evident and convinced in all places as it ought to be to demonstrate the thing intended . for it is not enough to shew a list of some persons in the great churches of jerusalem , antioch , rome , and alexandria , but it should be produced at philippi , corinth , and caesarea , &c. this i perceive to be our adversaries darling objection , being the only matter made use of to shift off several heads of argument : this was the proof of the defect of the testimony of antiquity as to places ; and is now here the only evidence of its ambiguity ; and by and by will be called in as the only instance of its repugnancy . but certainly their fondness to it is not grounded upon any great vertue that they see in it , but they are only forced for want of more material arguments to lay a mighty stress upon such poor pretences , as in any other dispute they would be a shamed to own . for first , supposing the succession cannot be shewn in all churches , is that any proof against the succession that can ? and suppose i cannot produce a list of bishops at philippi , corinth , and caesarea , shall i thence conclude against the succession , though i have very good history for it , at jerusalem , antioch , rome , and alexandria ? this is such an inference as rather shews a mans good will to his opinion than his understanding . but i have already proved that it is highly reasonable to conclude the customs of those churches that are not known from those that are ; and apparently absurd to question the records of those that are preserved for the uncertainty of those that are not . but secondly , what though we do not find in all churches an accurate catalogue of the succession of all bishops , do we find any instance in any one ancient church of any other form of goverment ? if we can , that were something to the argument , but that is not pretended in the exception . but otherwise because the exact succession of persons in any bishoprick has not been preserved with that care and diligence that it ought or might have been , to conclude that therefore there was no certainty of the episcopal form of government , is the same thing as to conclude , that there never was any ancient monarchy in the world , because in all their histories there are some flaws , or defects , or disagreements as to the names of persons in the succession . but we think it enough , that where we find an established monarchy , though we meet with some intervals of history , in which the princes names that then reigned are uncertain or forgotten , and meet with no records that the government was at that time changed into a common-wealth , to conclude that the monarchy was all along preserved . and that is the case of episcopal government in the church , in that in all times and places , where and when records have been preserved , we find the same form practised , and therefore ought to conclude , that the same was observed in those short intervals of time ( if we suppose there were any such ) in which they were lost ) though i do not find that the register of particular persons is so defective as is pretended , but that in most churches their very names are accurately enough recorded . thus first , for the church of jerusalem , in which we find a succession of fifteen bishops before its destruction , attested by the best and most ancient writers , of the validity of whose testimony we have no reason to doubt . for it is no objection that so many bishops should be crouded into so narrow a room , that many of them could not have had above two years time to rule in the church , when almost all that time the jews were in rebellion against the romans , continually provoking them by their insurrections to the utmost severity both against jews and christians , for as yet the romans understood no difference , nor were they broken into any open division among themselves , all these bishops being as formally circumcised as any of the most zealous retainers to the jewish religion . so that it is no more wonder that so many bishops should succeed in so short a time , than that such an incredible number of jews should perish by the sword. but secondly , it is less material to enquire ( as scaliger does ) where the seat of the bishops of jerusalem was from the time of the destruction of the city by titus till the time of adrian . for what if he had no palace , was he no bishop ? or what if we cannot tell where he assembled his flock , was there no church ? perhaps it was in a cockloft at pella ; but because we cannot tell where it was , was it no where ? and therefore to return the quere , was there then a church of jerusalem ? if there was ( whether episcopal , presbyterian , or independent , or all together ) i would fain know where it was ; and if you cannot tell me , conclude , as you do , that there was no church at all . and so he has answered his own little objection himself , that the church follows the bishop , and is not confined to stone walls , and therefore that the church of jerusalem was then at pella , though there was no such place as jerusalem , as at this day the patriarchal seat of antioch , is at meredin in mesopotamia , and that of alexandria at grand cairo . as for the succession at antioch , i find not the least ground to doubt of its truth , for i think it no objection , that though it be clear , it is not certain whether they succeeded st. peter or st. paul ; for be it either , or both , or neither , it is all one so it be any ; that is enough , that there was a succession though we did not know the particular founder of the church in whom it began ; and whoever of the apostles it was , whether one or more , they had apostolical authority over it , and whoever succeeded them , succeeded in the same form of government . as for the church of rome , all the difficulty is about the succession of linus and clemens , being both reckoned in the first place , but the conjecture is very probable that clemens succeeded st. peter in the church of the jews , as linus did st. paul in the church of the gentiles , and that surviving both linus , and cletus that succeeded him till the union of the two churches , he governed both . for whatever ground there is for the conjecture that there were separate churches of christian jews and gentiles in other cities , there is a very probable foundation for it at rome in the apostolical history , acts xxviii . where st. paul expresly declares to the jews that from thenceforth he would preach only to the gentiles , and so in all probability gathered a distinct church of them by themselves . and therefore it is observable , that in that famous passage of irenaeus , in which he derives the succession of the bishops of rome from st. peter and paul down to eleutherius his cotemporary , that he speaks not of the church of rome in the single number , but ecclesiae petro & paulo romae fundatae & canstitutae , as if they had been several churches . and to this purpose it is a pretty observation of mr. thorndike that st. pauls being buried in the way to ostia , and st. peters in the vatican ( as we understand by caius in eusebius ) seems to point them out heads , the one of the jewish christians , the other of the gentiles , in that the vatican was then the jury of rome , and notorious for the residence of jews . but though these first records could not be fully made out , we have no reason to doubt of the history , but rather to suspect some mistake in after-times , or the omission of some circumstance that might , if it had been recorded , have removed the difficulty . for it is very hard , that when irenaeus ( to mention no more ) gives us a catalogue of the bishops of rome from st. peter down to the time when himself was at rome , and who lived not at a greater distance from st. peter than we do from the first archbishop in queen elizabeths reign , that we should suspect the whole truth of his relation , because we cannot give an account of all the particular circumstances of the succession . this i say is too hard dealing with any ancient records , though the conclusion is much harder , that because we have no certainty of all the persons that succeeded in church-government , and of the particular manner of their succession , that therefore we have no certainty of the particular form of it , notwithstanding we have no record of any form but one . as for the church of alexandria , there the succession is acknowledged to be clearest ( as indeed it is unquestionable ) only it is imputed to the choice of presbyters ; but of that in its proper place ; the evidence of personal succession is enough , and all that is pertinent to our present debate . and the succession of ephesus might have been as unquestionable , but that one leontius pleads at the council of calcedon , that all the bishops thereof , to the number of twenty seven , had been ordained in the city it self ; but that it seems , proving a false allegation , he has given us no reason to believe him in his tradition . an inference much like this ; that supposing two persons to contend for their rights , and the advocate of one of them shall in his plea alledge a false prescription , his adversary should thence conclude upon him , that he had no reason to believe that there was any such person in the world as his client . for this is the case , the matter of the dispute was where the bishops of ephesus ought to be ordained according to the canons ? at ephesus , says leontius , by constant prescription . no , says the council , for many of them have been ordained at constantinople . now is it not awkerd to infer from thence , that the council denies the certainty of the succession it self ; when as the debate was grounded upon the supposition of it ? it being granted on both sidesas a thing undoubted , that there was a succession of bishops at ephesus ; and the controversie was only about the accustomed place of their consecration . now from the variety of that to conclude , that it is uncertain whether there were any such thing as bishops at all , is such a forced argument as proves nothing but that we have a very great mind to our conclusion . i might proceed to the succession in other churches , of which we have certain records , but i will not engage my self in too many particular historical disputes where i know it is easie , if men will not be ingenuous , to perplex any matter with little critical scruples and difficulties ; and therefore i will cast the whole of this controversie upon this one principle : that though the records of the church were as defective as is pretended , yet seeing all that are preserved make only for episcopacy , and that our adversaries are notable to trace out one against it , that is evidence more than enough of its universal practice ; and if that will not serve the turn , it is to no purpose to trouble our selves on either side with any proof that may be had from the testimony of antiquity ; for if upon that account we have not any , it is not possible either for them or us to have it in this or any other controversie whatsoever . thirdly , the succession so much pleaded for by the writers of the primitive church was not a succession of persons in apostolical power , but a succession in apostolical doctrine . whether any persons succeeded in apostolical power has been already considered , and therefore all that is here requisite to be enquired into , is , by what persons the apostolical doctrine was conveyed . and if it be pleaded by the writers of the church to have been done by bishops as the apostles successours , that proves the succession of persons as well as doctrines . but seeing this is to be done , as our adversaries instruct us , by a view of the places produced to that purpose , let us view them too . the first is that of irenaeus , quoniam valdè longum est in hoc tali volumine omnium ecclesiarum enumerare successiones , maximae & antiquissimae , & omnibus cognitae à gloriosissimis duobus apostolis petro & paulo romae fundatae & constitutae ecclesiae , eam quam habet ab apostolis traditionem , & annunciatam hominibus fidem , per successiones episcoporum pervenientes usque ad nos , indicantes , confundimus omnes eos , &c. where we see , that whatever the argument of irenaeus was , his design was to prove that the succession of the apostles was conveyed down by the hands of the bishops that were successours to them in their several sees . so that it is evident , that he designed to prove the succession of the doctrine by the succession of the doctors ; and therefore if he does not prove it , he does more ; he supposes it , and by the undoubted evidence of it , demonstrates the truth of the doctrine , in that those persons who were appointed by the apostles to oversee and govern the churches have conveyed the apostles doctrine down to us by their successors . and what fuller testimony can there be of a personal succession of bishops to the apostles ? and yet irenaeus does more than this , he derives the personal succession from the apostles down to his own time , and they all succeeded the apostles as they succeeded one another ; and as linus was their successour , so was eleutherius , who sate at the same time that irenaeus wrote ; and therefore if linus was successour to the apostles , so was eleutherius , and if eleutherius was bishop of rome , so was linus : so that it was one and the same thing to succeed in the bishoprick and the apostolical authority . and to the same purpose is the passage of tertullian , edant origines ecclesiarum suarum , evolvant ordinem episcoporum suorum , ita per successiones ab initio decurrentem , ut primus ille episcopus aliquem ex apostolis aut apostolicis viris habuerit authorem & antecessorem . hoc modo ecclesiae apostolicae census suos deferunt ; sicut smyrnaeorum ecclesia habens polycarpum à joanne conlocatum refert , sicut romanorum clementem à petro ordinatum edit , proinde utique & ●aeterae exhibent , quos ab apostolis in episcopatum constitutos apostolici seminis traduces habeant . the whole design of which passage is to prescribe against the hereticks by the authority of the apostolical successours , and that being expresly appropriated to single bishops , i hope i need not now dispute whether they succeeded them only in degree , and not order ; or in order only , and not jurisdiction ; all that i desire from this testimony is , that they succeeded them in their several churches ( for though he instances only in the church of rome , yet he declares himself able and ready to give the same account of all other churches ) and by vertue of that warranted the truth of their doctrine . than which i must confess i cannot understand what more can be desired to justifie their succession in the apostolical authority . especially from tertullian , who was neither thomist nor scotist , and so was utterly unacquainted with those fine distinctions of degree , order , and jurisdiction , but spoke like a plain and a blunt african , when he called the bishops in their several diocesses the apostles successours . and so all the writers of the same age understood by a bishop , one superiour to subject presbyters ; for whatever was the signification of the word in the apostles time , it was now determined to this order , and so used in vulgar speech ; so that when we meet with it in their writings , we must understand it in the common sense . and therefore by a bishop we must mean the same thing from the apostles downward , and a bishop in their time was superiour to presbyters , and the apostles are granted to have been superiour to the other pastors of the church , so that the succession from first to last continued in superiority of jurisdiction . and now when this succession is so expresly derived down by single persons , and when the truth of the apostolical doctrine is vouched by the certainty of this succession , it is a very cold answer to tell us , that the fathers talk only of a succession of doctrines , and not of persons . fourthly , this personal succession so much spoken of , is sometimes attributed to presbyters , even after the distinction came in use between bishops and them . i pray by whom ? why , by irenaeus . but does irenaeus , when he speaks of the bishops and presbyters of his own time , confound their names and offices , or any other author of the same age ? nay , do they not carefully distinguish them from each other ; though when they speak of things as done in the apostles times , they may speak in the language of those times . the names therefore of bishop and presbyter being not then distinguished , it was but proper for them to express things , as they were then expressed . so that though irenaeus never would stile a bishop of his own time by the name of presbyter , but ever carefully distinguished the two orders ; yet when he speaks of the bishops of the first time , it is neither wonder nor impropriety , if he call them presbyters ; for i will yield so far to our adversaries , that they were so called till the death of the apostles ; and then succeeding into their power , it was but fit that they should be distinguished by some proper name from the inferiour clergy . and there lies the root of all our adversaries pretences , that they will have the office of a bishop to have been born at the same time with the distinction of the name . which if we will not grant them ( as without a manifest affront to the apostles we cannot ) their whole cause sinks to nothing . for that is the only proof alledged in behalf of the sententia hieronymi , that the offices were not distinguisht before the names . but of that in its due place already , at present i challenge them to produce any one author , that treating of things after the separation of the words was made , ever calls a bishop a presbyter , or a presbyter a bishop . and in that i am very much their friend , for if they can , it utterly overthrows their main argument , that bishops and presbyters were the same in the apostles times from the promiscuous use of their names , in that we find them promiscuously used after the distinction . but that by the word presbyteri , irenaeus does not mean a simple presbyter , is plain from the words themselves , in which he prescribes against the novelties of the hereticks by the undoubted antiquity of the churches tradition , which he says was conveyed by the apostles themselves to the ancients who succeeded them in their episcopacy ; so that by his presbyteri he means , as he explains himself , such of the ancients , qui episcopatus successionem habent ab apostolis , i. e. the ancient bishops . this is all that i meet with material upon this head , for when they go about to prove by the authority of ignatius himself that episcopacy is not a divine , but an ecclesiastical constitution , they are to be given up for pleasant men that will attempt any paradox in pursuit of the cause . and it exceeds even the rashness of blondel himself , who that ( as he speaks ) his st. jerom might not stand alone , like a sparrow upon the house top , has , after his rate of inferring , fetched in all the fathers to bear him company , except only ignatius , whom it seems he despaired of making ever to chirp pro sententiâ hieronymi ; but now it seems at last , that the holy martyr himself might not be made the solitary sparrow , by being deserted by all the fathers , he is brought over to the party , but with such manifest force to himself as plainly shews him to be no volunteer in the cause . thus when he commends the deacon sotion for being subject to the bishop ut gratiae dei , and to the presbytery ut legi jesu christi . by the law of jesus christ we are taught to understand divine institution , but by the grace of god only humane prudence ; though that too was directed to it by the special favour or providence of god as the only means of preserving peace and unity in the church . be it so , the grace of god no doubt is as firm a ground of divine institution as the law of christ ; so that if episcopacy was established by gods special favour , we are as well content with it as if it had come by the grace of christ. neither does this interpretation derogate any thing from the episcopal order , but very much from our blessed saviours wisdom , viz. that when he had established presbyteries in his church for the government of it , that establishment was found so ineffectual for its end , that almighty god was afterward constrained , for preventing of schisms , and preserving of unity in the church , in a special manner to inspire the governours of it in after-ages to set up the form of episcopal government . and yet that was no less disparagement to himself than his son ; for seeing what our saviour did in the establishment of his church , he did by the counsel of his father ; if its institution proved defective for its end , it was an equal over-sight of both ; and the after-game of episcopacy was only to supply a defect that they did not fore-see , but were taught by experience . a very honourable representation this of the wisdom of the divine providence . however , take it which way we will , we cannot desire a plainer acknowledgment of divine institution , for so it come from god , it matters not which way he was pleased to convey it to us . and now have we not reason to wonder , when we see men attempt to bring this holy martyr off with such slights so expresly against his own declared opinion , who every where grounds his exhortation of obedience to the bishop upon the command of god , and adds even in the words following the forecited passage ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and yet not to him , but to the father of our lord jesus christ christ , who is the bishop of us all , and therefore for the honour of him that requires it , it is our bounden duty to be obedient without hypocrisie . what can be plainer than that the power of the bishop stands wholly upon the command of god ? so again in the epistle to the ephesians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let us take care not to oppose the bishop as we would be obedient to god , and if any man observe the silence of his bishop , let him reverence him so much the more : for every one that the master of the family puts into the stewardship we ought to receive him as the master himself , and therefore it is manifest that we ought to reverence the bishop as we would our lord. and therefore it is a great over-sight to affirm , that there is not one testimony in all ignatius epistles that proves the least semblance of an institution of christ for episcopacy , when in every epistle he so plainly enforces his exhortation of obedience to the bishop purely by vertue of the command of christ. and thus have i cleared the records of the church from the defect of ambiguity grounded upon those four pretences , that the succession might be only of a different degree ; that it is not clear and convincing in all places ; that where it is clearest , it it meant of a succession of doctrine , and not of persons ; and lastly , that if it were of persons , yet presbyters are said to succeed the apostles as well as bishops . by which last we have already cleared the next thing objected , to shew the ambiguity of the testimony of antiquity , which was the promiscuous use of the names , bishop and presbyter , after the distinction between their office was brought in by the church ; which i have already shewn to be false , and that if it were true , it utterly destroys their argument of the identity of a bishop and a presbyter in the apostles times , from the promiscuous use of the names . but because new instances are here brought to prove the same thing , we must follow . and first , as for the passages cited out of clemens romanus , he is confessed to have written before the distinction of the names , and therefore is here cited to no purpose . but the great and only testimony is that of the gallican church , who in their epistle to eleutherius bishop of rome , give irenaeus the title of presbyter , though he had been nine years bishop of lyons . and this looks very big , if it were true , but it is a meer chronological blunder of blondel against the clearest testimony of all antiquity . for first the martyrs of lyons in their epistle to the churches of asia and phrygia , speaking of their bishop pothinus , they give give him that title ; but in this epistle to eleutherius they ( or as blondel will have it , the church of lyons ) give irenaeus only the title of presbyter , and both eusebius and st. jerom affirm , that he was no more , at the writing of it . to all which blondel objects , that they both place the martyrdom of pothinus and his frenchmen immediately after that of polycarp and the asiaticks , which was in the seventh year of marcus aurelius , and therefore the other was about the same time ; so that when irenaeus went to rome with the letter to eleutherius , which was in the seventeenth year of that emperour , he had been so long bishop . but to this it is easily answered , that though the relation of these two martyrdoms immediately follow one another in eusebius his cronicon , and st. jeroms translation , yet it does not at all follow that they immediately followed in time . because these two martyrdoms are all that they mention concerning the fourth persecution , which lasted the greatest part of the reign of marcus aurelius ; so that though one were in the seventh , the other might be in the seventeenth of that emperour , and therefore we ought to follow eusebius his more accurate account in his history , who there expresly places it in the seventeenth year , and withal affirms , that irenaeus was then only presbyter , rather than from so weak a surmise from the nearness of the stories in his chronicon to bring confusion upon the whole history , especially when it so fairly clears it self , in that this letter was directed to eleutherius , who succeeded in the church of rome in the sixteenth year of marcus aurelius ; and in the same year that he came to that see , the gallican persecution began , and therefore it was impossible that irenaeus could be advanced to the bishoprick before that time ; so that it is like the rest of blondels stretches to infer from a remote guess that the persecution was in the seventh year , when it is evident from the clearest story , that it was not till the sixteenth or seventeeth : and now this chronological mistake being removed , this testimony is clearly evacuated , and so this business is wholly ended . the last thing alledged to prove the ambiguity of the testimony of the ancients , is , that the church did not own episcopacy as a divine institution , but ecclesiastical . but of this argument i shall choose to discourse in the last place in answer to the sententiae hieronymi , because it is the only positive argument that they produce in their own behalf . and for that reason i refer it to the last place , that when i have made it appear that they have nothing material to except against what they oppose , i may then shew that they have as little to confirm what they assert , and both together will prove more than enough to put an end to this controversie . as for the other two things that remain to shew the incompetency of the testimony of antiquity , viz. its partiality and repugnancy , little or no answer will serve their turn . for , as for the partiality , all the proof that is material to our argument , is , that the fathers judged the practice of the apostles by that of their own times . and very good reason too , because they conformed the practice of their own times to that of the apostles . but if our adversaries would infer , that the fathers had no other ground of judging of the practice of the apostles but meerly by the prejudice of their own customs , it is only a precarious assertion , and a direct impeaching them of a more than vulgar folly and ignorance . but the fathers here glanced at are st. chrysostom , and the greek commentators that follow him . thus who can imagine any force in chrysostoms argument , that the presbyters who laid hands on timothy must needs be bishops , because none do ordain in the church but bishops , unless he makes this the medium of his argument , that whatever was the practice of the church in his days , was so in apostolical times . but there is no need of that poor medium to enforce his argument , the force of it lies in the universal practice of the church ; for it was never heard of that meer presbyters took upon them the power of ordination , and therefore the meer exercise of that power is a manifest proof that those that had it were somewhat more than presbyters ; and even st. hierom himself , who will have them sometime ( though when he knows not ) to have shared with the bishop in all other parts and branches of jurisdiction , excepts the power of ordination , as peculiar to the episcopal order . and there lies the force of st. chrysostoms argument , in the practice of the church in all ages , not in in the custom of his own . and when he is vindicated , it is not to much purpose to add any thing of the greek commentators , because they all follow him ; and though they may sometimes fall short in their reasonings , yet it is manifest that they believed episcopacy to have been received by the catholick tradition of the church , and that is all the deposition they are capable to give in this cause . the last thing objected , is the repugnancy of the testimony , and this is proved from the difference of some accounts concerning the succession of some bishops . but this has been objected two or three times already , and as often answered ; and therefore at present i shall say no more to it , than only granting the truth of the premises , to mind the reader of the weakness of the conclusion , that from the uncertainty of some persons in the succession infers an uncertainty of the form of government it self . and now am i come to our adversaries only positive proof in their own behalf , that is , the authority of st. jerom ; for though they pretend to one or two authors more , yet still at the last push st. hierom is the only man. and the sum of all that is pretended from him is this , that though the apostles exercised a superiority over the other pastors of the church during their own lives , yet immediately upon their decease , having , it seems , provided no successours in that power that themselves enjoyed , the church was every where governed by the whole body or common-council of presbyters ; but this form of government being quickly found very apt to breed schisms and divisions , it was , for the better prevention of them , agreed upon all the world over , to chuse one presbyter out of the rest , and settle a supremacy of power upon him for the more effectual government of the church . antequam diaboli instinctu studia in religione fierent , & diceretur in populis , ego sum pauli , ego apollo , ego autem cephae , communi presbyterorum consilio ecclesiae gubernabantur . postquam verò unusquisque eos quos baptisaverat suos putabat esse , non christi , in toto orbe decretum est ut unus de presbyteris electus superponeretur caeteris ; ad quem omnis ecclesiae cura pertineret , ut schismatum semina tollerentur . from whence it is inferred , that though this form of government hapned to be set up in the after-ages of the church , yet it was not upon the account of any divine right or apostolical constitution , but purely upon prudential motives , and by the churches discretion , that might have instituted either that , or any other alterable form , as it judged most tending to its own peace and settlement . before i come to answer the whole argument , i cannot but observe what disingenuous advantage these men make of the hasty expressions of that good father ; let him in the heat and eagerness of dispute but drop an inconsiderate word that may reflect upon the records , or the reputation of the ancient church , it immediately serves to justifie all their innovations . and thus i remember monsieur daillé , in his shallow book , of the use of the fathers , frequently makes good ( as he thinks ) his charge against them all only by impleading st. hierom ; but though he is made use of to serve them at all turns , yet in this argument they devolve the whole credit of all the ancient church upon his single authority . and is it not very strange , that two or three hasty passages of this single father , not only against the concurrent testimony of all the ancient church , but against his own express opinion , should be seized upon with so much zeal and greediness to give defiance to all the practice of antiquity ? that is bold enough , but it is much more so , to force all the rest of the fathers against their own consciences and declarations to subscribe to his opinion , as blondel has done , who having first placed st. jerom in the front , and flourished all his sayings with large commentaries , ranges all the rest of the fathers under his colours , excepting only ignatius ( though since he too has had the honour to be admitted into the service ) but he has drawn them into the party by such a forced and presumptuous way of arguing , that i know not a greater instance of the power of prejudice in a learned man. i once thought to have taken him particularly to task , but his trifling is so grosly palpable , that there needs no more to expose it to any mans contempt , than that he can endure the penance of reading him over . and how was it possible for any man to discourse after a wiser rate , that undertakes to prove , that clemens alexandrinus , origen , irenaeus , tertullian , epiphanius , eusebius , chrysostom , theodoret , theophylact were presbyterians . it is just such another design , as to go about to prove that calvin , beza , blondel , salmasius , daillé , and all the other calvinian fathers have been zealous assertors of episcopacy . and yet this task too some men have undertaken , and i suppose , will make good by the same topicks , and doubt not but they will both gain belief together . now in answer to the great authority of st. jerom , there are many things alledged and insisted upon by learned men ; some plead , that it is contrary to his own express and declared opinion , and therefore is not to be taken for his setled and deliberate sense of the thing , but only for an hasty and over-lavish expression . others endeavour to expound him to a good sense , consistent with himself , and the rest of the fathers , viz. that writing against some proud deacons , that would set themselves above presbyters , he tells them , that it was much the same insolence as if they should go about to prefer themselves above the bishop , in that the distance was much the same , they alone being reckoned in the priesthood with the bishop , whereas the deacons had no higher office in the church than to serve tables and poor widows . so that the difference was the same as in the levitical priesthood , the bishop and the presbyters being as aaron and his sons , who alone were accounted into the priestly office , whereas the deacons had only the office of levites , that were no better than servants to the priests . and though presbyters at that time exercised no ecclesiastical jurisdiction in the church , yet they were formerly joyned with the bishop himself in the government of it , and shared in all acts of power and discipline , excepting only ordination . and for this reason , because they were placed so near to the highest order , that they were capable by vertue of their own order to exercise almost all the offices of that , it was not to be endured that such inferiour ministers , as the deacons were , should prefer themselves above them . quis patiatur ut mensarum & viduarum minister supra eos se tumidus efferat , ad quorum preces christi corpus sanguisque conficitur . though this probably was all the design of st. jerom , yet because he seems to have said more than he designed , i shall not contend about his meaning , but shall give my adversaries the whole advantage of his authority , and let them make the best of it . neither shall i go about to overthrow it by the contrary testimony of the ancients ; for though that were easily done , the cause does not require it ; but granting the authority of st. jeroms opinion , and that it was never contradicted by any ancient writer , i will demonstrate the falshood of the opinion it self from its own absurdity . and therefore in answer to it , i will at present only return these few brief considerations , each whereof will be enough to satisfie men , if they will be reasonable , and altogether more than enough to silence them , if they will not . the first ill consequence then of this opinion is only this , that it charges our saviour and his apostles of not making sufficient provision for the lasting peace and settlement of the church ; so that had not after-ages supplied their defects in such things as were absolutely necessary to the government of it , there had been no remedy for curing or avoiding eternal schisms and divisions ; for according to this account of the original of the episcopal superiority , all the world were by sad experience convinced of its great necessity for the prevention of factions and confusions . now , what a dishonourable reflection is this upon the wisdom of our saviour and his apostles , to institute a society of men in the world without providing a competent government to secure its continuance in peace and unity ? but then secondly , whilst this conceit explodes the claim founded upon divine right , it is forced to grant a necessity founded upon natural reason ; so that acccording to it episcopal government is made necessary by vertue of all those laws of god and of nature that provide for the churches peace , and the preservation of society . for if this were the ground of that universal agreement in the institution of bishops that st. jerom speaks of in his toto orbe decretum est , viz. ut schismatum semina tollerentur ; and if there were no remedy for the prevention of this evil whilst the government of the church was administred by the whole body of the presbyters , the consequence is unavoidable ; that though our saviour , or at least his apostles , had no more discretion that to leave all church-officers in an equality of power , yet the light of nature , and the laws of society made it necessary to establish a superiority of one order above another . ecclesiae salus in summi sacerdotis dignitate pendet , cui si non exors quaedam & ab omnibus eminens detur potestas , tot in ecclesiis efficientur schismata quot sacerdotes . the security of the churches peace depends upon the preheminence of the bishops power , which were it not supreme and paramount in reference to the other clergy , we should quickly have as many schisms as priests , says st. jerom . setting aside the authority of the man , the reason and experience of the argument it self is unanswerable . for in such a vast body of men as the clergy , it is obvious to every mans understanding , that considering the passions of mankind there could be no possible agreement , and by consequence no government without a superiority of power in some above others . now this is another pretty handsome reflection upon the wisdom of our saviour and his apostles , that they were so shamefully defective in their first settlement of the church , as shewed them to be so far from being directed by any divine and infallible spirit , that they fell short of the principles of common discretion . for though any man of an ordinary understanding might easily discern how impossible it was to avoid schisms , while the power of the church resided in the whole body of the clergy , partly by the bandying of the presbyters one against another , partly by the siding of the people with some against the rest ; partly by the too common use of the power of ordination in presbyters , by which they were more able to increase their own party by ordaining those who would joyn with them , and by this means perpetuate schisms in the church ; when , i say , these inconveniences were so obvious , what a prodigious neglect or weakness must it be to leave the church through all ages in such a shattered and tottering condition , insomuch that it must unavoidably have perished , had not some that came after them invented better means to prevent or redress mischiefs than they had left them ? for upon this it was , that the graver and wiser sort considering the abuses following the promiscuous use of this power of ordination , and withal , having in their minds the excellent frame of the government of the church under the apostles and their deputies , for preventing future schisms and divisions among themselves , unanimously agreed to chuse one out of their number , who was best qualified for so great a trust , and to devolve the exercise of the power of ordination and jurisdiction to him ; so that it seems we are more obliged to those wiser and graver sort , than to the apostles for their care in preventing schisms and divisions through all ages of the church . but thirdly , this conceit bottoms upon no better foundation than a bold and presumptuous conjecture . and there is no dealing with such men as are able to blast the credit of all the most undoubted records of ancient times with an imaginary and sinister suspicion , for when we have pursued the succession of bishops through all ages of the church , up to the very times next to the apostles , it requires somewhat a bold face to tell us , that though this perhaps may be sufficiently evident from the practice of the primitive church , and of the apostles and their deputies , yet there was a dark interval between the death of the apostles and the time of the most ancient fathers , in which it was abolished , and a new form of government set up , but that being found inconvenient , it was thought good , and agreed upon in all churches , to lay that aside , and restore the old apostolical superiority . these are very hard conceits , especially when they cannot so much as pretend to give us any the least probable account , where , and when , and by whom this was done . and this is pretty modest to bear up so confidently against all the current of antiquity without so much as any pretences of ground or evidence to rely upon . but so it hapned once upon a time in which toto orbe decretum est , though when that time was , we have no more certain knowledg than we have in what degree of latitude this totus orbis lies . perhaps it was ( as blondel will have it ) about the thirty fifth year after the death of st. john , and what if he had been pleased to have said the fifteenth , or sixty fifth year , the guess had been altogether both as learned , and as well grounded . however , is it not a pleasant thing to tell us boldly , and at all adventure , in toto orbe decretum est , without so much as telling us when , or where , or attempting to prove the matter of fact ; especially when it is plainly impossible that so universal and remarkable a change should be so unanimously agreed upon and effected , and that upon such great and urgent reasons , without ever being so much as taken notice of . why may we not as well discredit any record ( chuse what you please ) by pretending there once was , or perhaps might have been an unknown time , in which all mankind conspired to put an abuse upon all their posterity ? as to say in this case , that there once was such a season , in which all the world agreed , though no body knows when , or where , to make an universal and perpetual alteration of the form of church-government . but to conclude , grantting these men all that they contend for , i would fain know what greater advantage any reasonable man can desire , either to make good the title , or to enhance the excellency of episcopal government than st. hierom and blondel give us , viz. that it was practised by the apostles , but that upon their decease their authority devolved upon the body of presbyters , which form of government was every where found so incompetent and inconvenient , that all churches in the world were within the space of thirty five years , or thereabouts , convinced of the necessity of retrieving the old apostolical inequality , as they ever intended to secure the peace and unity of the church . this is pretty well , and advantage enough to satisfie any modest or reasonable man , and therefore with it i shall rest contented . only i cannot but remarque the strange partiality of our adversaries in this cause , not only to set up this absurd suggestion of st. jerom concerning the unknown time of an universal alteration of church-government , and that not only without the testimony of any record ( for if there had been any then , it had not been unknown ) but against the faith of all history , and the most certain tradition of the church ; there being nothing more clear in ecclesiastical story than the succession of single persons in the government of the church from the apostles down to his own age , especially in the greatest and most eminent churches , such as rome , jerusalem , antiochia , and alexandria ; so that there could have been no such universal change as st. jerom dreams of , when in these great churches episcopacy was established antecedently to any such supposed alteration . but beside this , they oppose the custom of one particular church , and that attested only by one author , to the known practice , not only of all other churches , but of that particular church it self . thus because the same st. jerom says , with the same hast and inconsideration , that there was a custom in the church of alexandria , from st. mark down to heraclas and dionysius , for the presbyters of that church , in the vacancy of the see , to chuse one out of their own number , and from thence-forward call him their bishop , in the same manner as when an army makes their own general , or the deacons may chuse one out of themselves , and constitute him their arch-deacon . now , i say , supposing this story to be true , is it not very severe by the singular practice of one church to overthrow the constitution of all other churches ? for what if at alexandria they had a peculiar , or a corrupt custom , does that impair or destroy the catholick practice of the christian church ? it is possible not only for one particular church to deviate in some circumstances from their primitive institution , but that is no argument against a certain right . yes , but , say they , this custom was derived from st. mark himself . but that would require some better proof than the bare assertion of st. jerom ; for it is possible there might have been a preposterous practice in after-times , which he , to give the more authority to it , might in his lavish heat ascribe to the founder of it . but granting the truth of the whole story , what was this custom ? was it for presbyters to ordain their bishop ? st. jerom seems willing to say so , but dares not , and therefore expresses himself in odd ambiguous and general terms , unum ex se electum in excelsiori gradu collocatum episcopum nominabant ; which signifies nothing certain ; but that he intends not ordination is evident by the words that immediately follow : quid enim facit exceptâ ordinatione episcopus quod presbyter non faciat ? which words , upon whatsoever account they are added , come in here very impertinently , if he had by the story spoke of ordination . at least out of these general words nothing more can be collected , than their right or custom of electing their own bishop , as was the custom of cathedral churches afterwards . nay , that too is more than is true , or can be proved , for st. jerom does not say , that the bishop was chosen by the presbyters , but out of the presbyters , so that he does not give them so much as the right of election , but only appropriates to them the capacity of being elected , and that was all the peculiar priviledge of the presbyters of that church , that they alone were qualified to succeed in the see , and if any one will from hence infer , as mr. selden is pleased to do , their power not only of election , but ordination , he may thank himself , and not st. jerom for his conclusion . for there is not any the least ground for the inference beside the learned gentlemans resolution to have it so ; and therefore when he gives us an account of several both divines and lawyers , that understand no more by this passage than meerly capitular election , he confutes them with no other argument than only by saying positively that they are ipst hieronymo adversissimi : but alass , wise men will not quit their own opinions , only to submit to the confidence of other mens assertions , and therefore he ought either to have proved more , or to have said nothing . nay , so far were they from having any power of ordination that they had not that of election , when it is so very well known that the patriarch of alexandria was of old time chosen , not by the presbyters , but by the people ; so that to ascribe their election to the presbyters is plainly to contradict the known custom of that church . but be that as it will too ; it is very strange , as mr. selden himself observes , that there are not to be found the least footsteps of this alexandrian custom in any legitimate ancient author but only st. jerom. for if there had been any such custom in this church , of which we have as good and as many records as of any other church in the world , it is scarce credible but that upon some occasion or other some writer should have taken notice of it , and therefore so universal a silence cannot but bring a very great suspicion upon the truth of st. jeroms relation ; at least it is very unreasonable upon the single report of one hasty man concerning the peculiar custom of one church , to renounce ( as our adversaries do ) the known practice of all the churches in the world beside . but to avoid this heavy objection of singularity , our learned adversary has taken vast pains to find out a second witness , and then two witnesses , we know , according to our law can prove any thing , and at length he has discovered an arabian author , and with more than ordinary joy and transport immediately publishes the particular story by it self , with large and learned notes upon it ; but not content with that , he procures the translation of the whole book , and is so satisfied with it , that though it were done by another hand , yet he adorns the frontispiece with his own picture . now certainly one would take this valued piece to have been a work of prime antiquity , and undoubted authority . but as for its antiquity , the author of it lived no higher than the tenth century , and that is so distant from the primitive age , that he had not been a more incompetent witness , if he had lived in our own . as for his authority , it is manifest that he was a very careless and injudicious writer , his whole book being every where stuft with childish fables and absurdities , and particularly this paragraph having as many falshoods in it almost as words . for whereas st. jerom continues this custom only to heraclas and dionysius , he continues it to alexander , the immediate predecessour of st. athanasius , which is above an hundred years difference ; and beside that , if such a notable change had been first made in the preferment of athanasius , we could not but have had some notice taken of it in a person whose life and story is so well known ; so that eutychius could not have begun this new custom more unhappily at any one bishop that ever sate in that see than at st. athanasius , the proofs of whose election by the people were debated and passed in general council . again in the same story he tells us , that there were no bishops in all aegypt beside the patriarch of alexandria untill the time of demetrius , which is most grosly and notoriously false . i might add many more proofs of ignorance , that are collected by the learned doctors , hammond and pearson , but i shall instance only in one that they have omited , viz. that there were no less than bishops present at the council of nice . and yet from this gross mistake mr. selden is resolved to bring him off , though he confesses there are not so many bishops in the christian world , for , says he , diocesses were not then divided as now they are , but before the conversion of the roman empire , they were of a much less extent than they were afterwards , when they were modled in conformity to the civil government . whether the allegation be true or not , i need not now enquire ; for though it be true , it is to no purpose ; for what if it is possible that there might then have been so many bishops in the world , when it is certain there were not so many at the council of nice , in that ( as he confesses in the same place ) all the writers that either lived in , or near the same time , and some of the council it self give in a much smaller number , and therefore it it is a very odd attempt , to bring him off from so gross a mistake against such pregnant evidence of what was done only by the possibility of what might have been done . we will grant this learned gentleman that there might have been ten thousand bishops there , if he please , whilst we are secure that there were not many more than three hundred ; and therefore when his author , with some other of his arabian friends , raise the number to above two thousand , it is a manifest instance of oriental ignorance . but waving all other exceptions , his novelty is an unanswerable objection , though mr. selden , to magnifie his author , is pleased to stile him the egyptian bede , but if bede had betrayed as much barbarity as this author has done , he would have justly deserved the title of the english eutychius . for it is evident that this man scraped together his annals , not out of any certain records , but out of a variety of authors without judgment , still adding to them the customs and fashions of his own age ; and hence it comes to pass that he so frequently contradicts himself in the same story , because whilst one author tells it one way , and another another way , he follows both . but still , i say , setting aside his barbarity , i would have excepted against bede himself as a competent witness of any matter of fact that was transacted at the same distance from his age , as this was from the time of eutychius , unless he had confirmed the truth of his relation by some ancient testimony , and then it is not bede , but his author , that i rely upon , and therefore unless mr. selden could have vouched the addition of eutychius to st. jerom concerning the presbyters ordination by imposition of hands and benediction , he might have spent his pains as usefully , if he had wrote commentaries upon some of the old welch antiquaries , who tell us what their ancestors were doing from year to year many thousand years before the coming of the romans . and thus we see in short into what wonderful evidence the whole opposition of episcopacy is at last resolved , a vain imagination from nicephorus stichometria opposed to the most ancient fathers concerning the ignatian epistles ; a supposed decree of pope gelasius opposed both to the most ancient fathers , councils , and historians concerning the apostolical canons ; an apparently false assertion of st. jerom , opposed to all the writers of the primitive church concerning the original of episcopacy ; lastly , a barbarous tale of a modern arabian concerning the ordination of the bishop of alexandria by presbyters . and now , if we lay all the premises together , it will i hope amount to a competent demonstration of the matter in debate . for if our blessed saviour first founded the government of his church in a real imparity of church-officers ; if the holy apostles , during all their time , conformed their practice to his institution ; and if the primitive church every where , as far as their records are preserved , followed their prescription ; if no credible account can be given of the original of bishops , unless we derive their succession from the apostolical age ; if their institution be ( as it is confessed to be ) necessary to the peace and unity of the church ; if there be nothing to make it suspected for being meerly of humane appointment , but such bold , such groundless , and such disingenuous surmises , as may be as well objected against all or any the best records of antiquity in the world : if , i say , all this be true , i hope it will be no presumption to add , that it is a sufficient not only defence , but proof of the episcopal superiority against all exceptions that are close or pertinent in blondel , walo messalinus , daillé , or any other authors that are worth naming or reading . for as for the little people among ourselves , that have for so many years waged so fierce and implacable a war against prelatry ( as they call it ) they are so invincibly ignorant , that it is utterly needless to confute , and impossible to convince them : and how little they were all able to perform , is notorious from the great smectymnuan mouse , that was brought forth by the clubbed labour of so many of their greatest mountains . and therefore wholly neglecting them , and all their poor endeavours , i have confined my self to the discourses of men of sense and learning , i. e. no smectymnuans , and have distinctly considered , and i hope confuted all their material pretences against the episcopal superiority in the premises . but as for grammatical criticisms , and historical digressions , they concern not us , because they concern not our enquiry . and if learned men would but come up roundly , and keep ingenuously to the main point of the controversie , they must rub their foreheads pretty hard to out-face the evidence of our cause . but alas ! the custom of them all is to range up and down through the whole field , or rather wood of antiquity , and pursue every thing , little or great , that starts within their view . and they seem to make choice of this subject , rather from it to take occasion of shewing the variety of their reading , than with any design to make good the undertaking of their title page . and it is very observable , that among the many thousand pages that have been of late years wasted in the anti-episcopal cause , it will be very hard to find half an hundred directly to the purpose . and that of it self is argument enough that they have but very little to say against it . and what that is , i have in the premises fully represented ; for i protest , that , as i will answer it to almighty god , i know no other pretences , that are at all pertinent or material , besides those that i have considered . but in the last place , beside the direct and positive argument that i have thus far pusued from oursaviours own express institution , the undoubted practice of the apostles , and the most unquestionable records of the primitive church . i come to the last topick propounded , those enormous inconveniences that unavoidably result from the contrary opinion , i shall represent only two . the first is this , that if the form of government in the christian church be not setled by the founder of it , that then we are at a loss to know by whom it may or ought to be determined . for the society of the church being founded upon an immediate divine right , no person can justly challenge any authority in it as such , unless by vertue of some grant or commission from the divine founder of it . if therefore those commissions that were granted by our saviour to his apostles do not descend to some certain order of men , as their successours in that authority , wherewith they were invested , who shall challenge the exercise of it after their decease ? to this we never received any certain answer , but are only told in the general , that the particular form of government in the church is left wholly to the prudence of those , in whose power and trust it is to see that the peace of the church be secured on lasting foundations . but then i would fain know who those are that are intrusted with this power . it would have been very well worth their pains to have determined the particular persons expresly appointed by god to this office. especially when it is laid down as a fundamental principle , that all things necessary to the churches peace must be clearly revealed in the word of god ; and if so , then no one particular form may be established in it by any authority whatsoever , because no one particular form ( as is all along pleaded ) is prescribed by the word of god , and yet it is plainly necessary to the churches peace ( if government be so ) that it be governed by some one particular form. but yet however , when we come to enquire after these trustees to whose power it is left to see the peace of the church secured on lasting foundations , the answer is ever ambiguous and unconstant . sometimes it is the civil magistrate , and sometimes the people . but this very uncertainty where this power is lodged is both in it self , and according to the fundamental notion of the hypothesis that we oppose , a manifest confutation of the whole design . for if our saviour have not determined to whom it appertains , that is evidence enough that he never intended by this way to provide for the peace and settlement of his church . for if he had appointed such feoffees in trust as is imagined , he would at least have left it certain who they were that he intended ; which not having done , that is demonstration enough that it was never his intention to set any such pretended guardians over his church . but be it where it will , it is very strange that these learned men should be so intent upon the fineness of their model , as never to consider the wild consequences of either way , when reduced to practice . for be it in the civil magistrate , they would first have done very well , according to their own rule ro have searched for some commission in the word of god , whereby our saviour entrusted this power with him . we find indeed prophesies and predictions that princes should become patrons and protectors of his church , but that they should be vested with a power of instituting and abolishing church orders and offices at pleasure is such a wild conceit as will not find any the least countenance from the word of god. secondly , by what authority was the church governed from our saviour to the reign of constantine , when if he had appointed the civil magistrate overseer of his infant church , there was then none that cared to execute his office. beside thirdly , if church-officers derive their authority in the church from the meer appointment of the civil magistrate , they are then only of humane institution , and derive not their power from any appointment of our saviour , and so are only ministers of state , and not of the gospel . but to put it into the power of any mortal man to alter the whole frame of government in the church as he pleases , is the most improper way in the world to provide for its peace and settlement . for by this means it will be ever in the power of any common-wealth lawfully to overturn all manner of ecclesiastical order at pleasure : if to day perhaps the bishops , either by chance , or by vertue of some grant from the civil government , enjoy the supreme power in the church , it may with good authority to morrow depose them , and translate their power to the presbyters , from the presbyters to the deacons , from the deacons to the people , and from the people to the pope ; and it would be very consistent no doubt with the wisdom of christ in founding his church , and providing for the peace and settlement of it , to leave its whole frame of government thus at the mercy of any mans power or will. we have one example of this project put in practice upon record in the long parliaments midsummer-model of reformation , when they vote , june . . that all ecclesiastical jurisdiction should be put into the hands of such commissioners as their worships should think fit . in pursuance of which they vote , june . that six of the clergy and six of the laity should be appointed in every county for the setling of church-government ; but july . that nine of the laity and three or the clergy in every diocess should have power to exercise all ecclesiastical jurisdiction as shall be ordered by parliament , and to have their monthly meetings for that purpose ; that five of the commissioners shall be a quorum , and have full power to try all ecclesiastical causes , and to appoint deputies under them in several places , and that if any of the nine commissioners should die or resign , that five or more of them are to chuse another presently . thus far they proceeded under the government of midsummer-moon ; but about the beginning of the dog-days they vote , that no clergy-man shall be of the commission , and that the committee shall be empowered to appoint five of the clergy in every county , under them to grant ordinations . now all these proceedings , as ridiculous as they are , and destructive of the very being of a church , yet , had the king joyned with his parliament , had upon this principle been justifiable . and so it will be in their power to vote up , and down what orders and offices in the church they please , to day episcopacy , to morrow presbytery , next day independency , then a committee , and that of lay-men too , and if they please , at last to abolish all orders of the clergy , in that there are none by this principle established by divine right ; these are excellent models of church-government , and admirable methods of providing for the peace and settlement of it . but if this trust be vested in the people , beside that this too would require some proof out of the word of god before it be granted , and that it is liable to all the former inconveniences , in that the putting the power of the church into their hands makes the peace and settlement of it to depend upon the most giddy , most ignorant , and most uncertain thing in the world . besides all this , i say , this is so far from destroying any divine and unalterable form of church-government , that it sets up the socinian model of independency ( for f. socinus was the first founder of it ) by divine right . in that according to it all societies of christians are by our saviour entrusted with a power within themselves of electing of church-officers , and governing church-affairs , as they shall judge most conducible to peace , order , and tranquillity , which is the exact model of independent government . now this model if they will own , it is not the church of england that they plead for , but independency ; and if it is that they assert , let them say so , and not carry on the cause of the congregational churches under the name of the church of england ; but if they disavow it ( as they all do ) i shall only challenge them how to avoid it . but to conclude this argument , in this one principle do all the enemies of the church lay their ground-work , that there is no known and setled seat of ecclesiastical power , and therefore that whoever happens to have its present possession , seeing he never received it by any commission from our saviour , he may without any offence against the standing laws of christianity be deposed from it . the inconvenience whereof is so great , that it seems to me a very forcible argument from the nature and necessity of the thing it self for some certain divine establishment of church-government , in that without it , it is plainly impossible either to secure any peace , or exercise any authority in the church ; because whoever obtains it , has it not from any divine commission , and if no commission , then no authority . however , i cannot but admire that those learned men who take away the divine right of some particular form of church-government have not all this while been aware that they run us into all the exorbitancies and confusions of independency , in that when they have once removed the settlement by divine right , they leave it , do what they can , entirely in the peoples power to set up their own form of government . seeing then , that unless the christian church be subject to government , it can be no more than a rabble , and a riot : seeing unless the government thereof be vested in some certain order of men , it must be for ever obnoxious to unavoidable disorders and confusions ; and seeing it was with particular care setled by our saviour on his apostles , and conveyed by the apostles to the christian bishops as their proper successours . i cannot see how the divine and apostolical right of episcopacy , if the providence of god had designed to make it unquestionable , could have been made more evident either from common reason or catholick tradition . but secondly , as the taking away of the divine and perpetual right of episcopacy does on one hand open a door for independency , so it does on the other for popery . for next to rescuing the kings of england from the usurpation of the popes of rome upon their crowns ; under the pretence of an oblique or direct supremacy over them ; and the reforming of many superstitions both in worship and doctrine ; the main design of our endeavoured reformation was to assert and retrieve the rights of the episcopal order against his illegal encroachments . for whereas the original government of the catholick church was vested in the apostolical order , whereby as every bishop had supreme ordinary power within his own diocess , so a general council of bishops had supreme power over the universal church . so that whatever priviledges or preheminences were granted to the bishops of particular churches by ecclefiastical constitution , yet their essential power was equal , and could no way exert it self as to the catholick church but in council ; and so the church was governed for many hundred years , till the bishop of rome , taking advantage of those peculiar priviledges and preheminences that were granted to his see as the seat of the empire , did by degrees assume to himself an absolute sovereignty over all the pastors of the universal church , transferring all ecclesiastical government to the court of rome , where it was managed by himself and his officers with all the arts of tyranny and oppression . and here first began the breach , our reforming bishops at first not disputing the preheminence of his see ( because that concerned not them ) which he had for a long time enjoyed in most other parts of the western world , and perhaps might still have done , would he have been contented with it : but alas they were no more fond even of the title of patriarch , as great as it was , than they are of their mock title of servus servorum domini . nothing less would satiate their ambition than a sole and absolute sovereignty over all ; and to this purpose they impudently applied all those promises that our saviour made to his apostles and their successors , of being for ever present with , and assistant to them in the exercise of their office to the popes person ; and they having once assumed this power , resolved to keep it , and for many ages reigned absolute monarchs over the christian world. and here , i say , began the breach , the lopping off of that infinite power , and by consequence , the stopping of those vast treasures that continually flowed from all parts of christendom into the popes coffers . though many other corruptions that were crept into the church , partly by the negligence of the popes , while they alone governed in it ; partly , by the incursions of barbarous nation● , they as justly complained of , and might probably have had them all reformed , if they would have yielded to him his two fundamental points , wealth , and empire . and as that was then their just complaint , so is it still of all the bishops , that are by force kept in his communion . not only all their revenues , but , which is much more dishonourable , all their power being taken from them , they being every where ( unless such as retain to the court of rome ) little better than the popes curates ; nay , not so much ; being stript of all authority , and the government of their diocesse wholly put into other hands . and here comes in the great mystery of jesuitism , for this complaint was so universal , that it was impossible for the pope alone to withstand it , and therefore this project was at last fixed upon , being at first started by a fanatique souldier , to set up a new order of ecclesiasticks , exempt from all other jurisdiction , and immediately dependent upon , and absolutely subject to the pope , and by them chiefly to manage all the affairs of christendom . and there lies all the strength of the jesuits , in their vow of absolute obedience to their superiour , and of their superiour to the pope , so that whatever they are commanded , be it never so unaccountable to their own consciences , they are implicitely bound to execute upon pain of damnation . and this device has taken so successfully , that notwithstanding all that opposition that has been made to the order , they have for many years exercised an absolute tyranny , not only over all the people , but almost all the governours of that church . and to justifie these irregular proceedings , the bishops are by little tricks , and senseless distinctions of the school-men , degraded into the same order with the presbyters , and then the priests of the jesuits order are as well qualified to exercise jurisdiction as themselves , especially , if licensed thereto by the popes dispensation , according to the decree of innocent the iv. ex delegatione domini papae quilibet clericus potest , quicquid habet ipse conferre . so that by this device they may be enabled to give priests orders , as well as exercise episcopal jurisdiction . this design was all along aimed at in the institutions of their regular priests , but never effectually compassed , till the foundation of this society . so that you see that the whole mystery of jesuitism at last resolves it self into presbytery , and the fundamental principle of both consists in slighting and opposing the episcopal order . and therefore it is a little observable , that they were both born into the world at the same time , it being the year . when calvin made himself pope of his lay-cardinals at geneva ; and ignatius obtained to be made superiour of his order at rome . since which time , between them both , christendom has enjoyed very little peace or quiet , and particularly , by their joynt-malice was wrought just that time an hundred years , viz. . the overthrow and destruction of the church of england . and if the church of rome could but get rid of the church of england by the help and zeal of the other factions , she would quickly scorn and defie all their little pretences . for when they have run into all their sub-divisions , there can be no more than two other forms of government ; either the genevian of presbytery , or the racovian of independency ; but both being so palpable innovations in the christian church , and withall of so very late a date ; it will be no difficult matter for the church of rome to defend her own title , how bad soever , against such upstart and absurd competitors . but when they have to do with the church of england , they are then apparently bafled with the undeniable practice and constitution of the primitive church . and this is so observable , that i do not remember any learned writer of the church of rome , that has undertaken to charge any fault or defect upon the constitution of our church it self . here their only topick is to upbraid her with those abuses , that have been put upon her by other by-designs , in which indeed she is very much concerned as a sufferer , but no way guilty as an actor . for what is that to me if , when i see gross and scandalous abuses in the church , i endeavour to remove or reform them , other men that pretend to come in to my assistance , shall under that pretence design nothing but plunder and sacriledge ? that lies wholly upon their conscience , but i am innocent , and it is very disingenuous , and foolish too , to load me with their wickedness . let them prove that there were no corruptions in their church that needed reformation , and then i must confess i am convicted ; but if they cannot , then the baffle lies plainly at their own doors , and it is in vain to charge me with the miscarriage of other men . this , i say , is the state of the controversie between the church of england and the church of rome as to this point , and whilst we keep to this station , nothing is more easie than to maintain our ground , but if once we quit it , we fall under all the disadvantages of innovators . and however we may afterwards annoy the enemy , we can never defend our selves . and that , i say , is the case of all other parties in their opposition to the church of rome , excepting the church of england , and those that stick to the same primitive constitution : as therefore we are concerned to fortifie our selves against the romans , let us secure this bulwark , that they can never force ; but if we once forsake it , we have nothing left but to encounter innovation with innovation , and then when both parties are in the wrong , it is not much material who overcomes . this is all i think good at this present to propound in the behalf of the church of england , and when these principles are laid at the foundation of the building , it will then , and not till then , be seasonable to proceed to more practicable propositions ; and therefore i shall say no more at present than only to summon in all good and honest men to the maintenance of this just cause , as they will one day answer it to almighty god , against all the present open and wicked attempts of atheism and superstition ; and as they have any fear of god or man , as they love their country , or their posterity , as they have any sense of interest , or honour , or conscience , neither by their carelesness , nor their cowardise to betray the best church in the world to the fury and the folly of the worst of men . and in this case let no man make excuses , or raise difficulties from the badness , or the opposition of the times ; the worse they are , the more they require our zeal to oppose and to reform them . and it is never more seasonable to assert the rights of the christian church than when they are most disowned . let us but do our duty , and god will do his work , and let us not betake our selves to tricks and shifts upon any pretences ( if any such there are ) of loss or danger , the church of christ subsists upon no other politicks than courage and integrity . let us then be true to those two fundamental principles of christianity , and our saviour has undertaken for the event , that the gates of hell , much less rome or geneva , shall never be able to prevail against it . postscript . i have thus far adventured to state the case of the protestant religion as it is established by law in the church of england . thereby to declare what it is that we contend for in our disputes against all sorts of recusants and dissenters . for it is not at all material what we oppose , but what we assert ; and there would be no harm in errour , were it not for its contrariety to truth . so that , before we defend the church of england , it is necessary to define the true state of its cause , otherwise we contend about we know not what . for as for the general term of protestancy , it is an indefinite thing , so that if all the men in england that are enemies , or no friends to the pope of rome may be listed under that name ; we have some protestants that believe there is a god , and some that believe there is none ; some that believe they have a saviour , and a soul to save , and some that laugh at both ; there are hobbian protestants , muggletonian protestants , socinian protestants , quaker protestants , rebel protestants , protestants of , and protestants of . all or most of which are as different as popery it self from the true protestancy of the church of england . and therefore it is necessary to stick close to that , both as it is established by the law of the land , and by the law of christ. for unless we limit it to the law of the land , we may in time have a church consisting of nothing but protestants dissenting from the established religion , that is , a church not only without , but against it self . and unless we derive the authority of that religion , that is by law established , from the antecedent law of christ , we may quickly be ( as we are in a fair way to be ) a reformed church of protestant atheists , that is , a church without religion . and therefore all must be built upon this one bo●●om , that the church owned by the law of england , is the very same that was established by the law of christ. for unless we suppose that the church was originally setled by our saviour with divine authority , we deny his supremacy over his own church ; and unless we suppose that the supreme government of the kingdom has power to abett and ratifie our saviours establishment by civil laws , we deny his majesties supremacy over his christian subjects ; and therefore both together must be taken in to the right state and constitution of the church of england . and that , do what we can , will involve the leaders of our present separation in the guilt both of schism and sedition ; of schism in the church , in that they withdraw themselves and their obedience from those who are vested with a power to command them by vertue of a divine commission ; of sedition in the state , in that they needlesly , and without any justifiable pretence , violate the laws of the common-wealth . though the truth is , their dissension is somewhat worse . for as they manage it , it is not only sedition , but rebellion , in that they do not only disobey the laws , but disavow their obligation ; standing resolutely upon that one principle , that no magistrate whatsoever has any power of establishing any thing relating to the worship of god. so that the act of uniformity is not so much faulty for the particular matters contained in it , as for the unlawful and usurped authority of it . and when the king and parliament enjoyned the book of common-prayer to be used in all churches , they challenged a power to which they had no right , and invaded the prerogative of god himself . this is the first ground of the separation , as it is stated by the chief ring-leaders of it , and it is a plain renunciation of their allegiance as well as conformity . i can with all the streinings of charity make no better of it , and should be heartily glad if i could see them without shufling and prevarication clear themselves of so pernicious a principle . to conclude , methinks religion has been long enough trifled with in this kingdom , and after so long and so sad experience of our folly , it is time to return to some sense of discretion and sobriety . before the late barbarous war we had the scepter of jesus christ and the divine right of presbytery to advance , but now , after the murder of an hundred thousand men , that cause has proved so ridiculous . as that it is grown ashamed of it self . however the pretence was great and solemn , but at this time the people are driven into the same excesses against the church , no body knows for what , unless it be that some men among us are too proud or too peevish to recant their follies . and therefore i conjure them in the name of god to lay their hands upon their hearts , and without passion seriously to consider what it is for which they renounce the church in which they were baptised into the communion of the catholick church , tear and rend it into numberless pieces and factions , scare multitudes of silly and well-meaning people out of it , as they tender the salvation of their souls , and put the whole kingdom into perpetual tumults and combustions about religion ; and when they have considered it , i shall only bind it upon their consciences , so to answer it to themselves now , as they hope to answer it to their saviour at the last day . as for the foreign reformed churches , i have said nothing of them , because they are altogether out of the compass of my argument , which is confined within the four seas , and concerns only those that either are , or ought to be members of the church of england . but if in any thing any other churches deviate from the primitive institution , they must stand and fall to their own master . and god forbid we should be so uncharitable as to go about to un-church them , or renounce brotherly communion with them , or to think that our blessed saviour should withdraw the promise of his grace and protection from them . for if every defect from his institution should forfeit the rights of a christian church , there never was , as we may find by the apostles account of the churches in their times , nor ever will be such a thing as a church in the world . for in this life it is not to be expected that any thing should be absolutely perfect , the very nature of christianity supposes imperfection , and accepts of integrity , and as long as with sincere affections men adhere to the principles of the christian church , they are within the promise of the grace of god. neither beside this does it appear that they in the least refuse communion with the episcopal church , which is the main charge against our separatists ; nay , on the contrary , it is too evident , that they unanimously condemn our diffenters for their schismatical departure from it . but being , it seems , accidentally cast into another form of government in the midst of state-tumults , they continue in it , either , first , through the power of prejudice and prepossession , which are strong things , and more or less to be allowed to all men . or , secondly , for want of opportunity to new-mould themselves after the platform of the episcopal churches , which if they should attempt in popish countries , it is easie to foresee with what fury it would be opposed . or else , thirdly , for want of due information of the primitive institution , supposing that as our saviour has founded the society of his church upon divine right , so he has left it in the power of every particular church to model it self , as it shall judge most convenient to its own circumstances . or lastly , out of that reverence they bare to the authority of some learned men , who at the beginning of the reformation unfortunately hapned to mistake the true form of the primitive government . or for whatever other reason it is , we ought to be so charitable as to think that they are not convinced of the divine institution of episcopacy , or if they are , we ought to be so civil as to think that they would not refuse it , and then as long as their mistake proceeds from want of information , it were an unchristian thing to deny them our charity , much more gods grace and mercy ; for though his laws are perfect and unchangeable , yet in the execution of them , he condescends to the errors and weaknesses of his creatures , so that it is but a lamentable way of arguing against any divine institution because such and such churches have departed from it ; this were to set up their authority , not only above , but against that of god himself . however , it is to be hoped that in a little time they may come to a right understanding of this thing , for the controversie about it has not been till very lately throughly sifted in the latine tongue , but now it is determined with that strange weight of reason , that they cannot but discern , when they come impartially ( as in time they will ) to examine it , on which side the truth stands . i pray god to assist and direct them and us to a right understanding of things , that all parts of his holy catholick church may daily grow more and more into unity among themselves , and more and more conform their holy discipline to the purity of the primitive institution . amen . finis . notes, typically marginal, from the original text notes for div a -e phys. c. . leviati● . c. . leviath . c. . c. . c. . c. . ib. p. . ibid. ibid. c. . c. . c. . c. . ibid. c. ● . c. . cap. . de jure nat . & gent. l. . . comment in eutych p. . v. scaliger de emendat . temp . ● . psal. . . ps. . . p. ● . p. . epil . b. . c. . mat. . . lib. . tit. . l. . nov. . c. . nov. . c. . notes for div a -e praefat. in eutych . diff. . cap. . lib. . cap. . l. . c. . part. . cap. . walo messal . p. . diss. . c. . § . lib. . cap. . animad . in e●●o . chron. n. mmcxl . ep. l. . chap. . apol. p. . v. vales. annot. in euseb. hist. l. . prooem . & cap. . comment . in eutych . p. . prefat . in eutych . p. . dissert . . cap. . vindic. l. . c. . pag. . a discourse of the excellency of christianity hallywell, henry, d. ? approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[ ], p. printed for walter kettilby, london : . reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng apologetics -- early works to . apologetics -- history -- th century. church history -- th century. christianity -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse of the excellency of christianity . i. thess . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . london , printed for walter kettilby at the bishops-head in st. pauls church-yard . . the epistle to the reader . reader , these papers having lain by me for some years in scattered parcels , i was at last perswaded to unite in this small discourse ; the subject is great and glorious , viz. to set forth christianity in all its native beauty and lustre , which has been too much sullied by the atheistically given : for whilst the speculative infidel soars aloft , and thinks to dispute god out of the world , and laughs at religion by pretences and shews of reason , ( though indeed he declares the greatest and vilest folly ) the practical atheist sits beneath in a crowd of lusts and passions , profits and interests , and though he believe there is a god and such a thing as religion , yet by reason of that firm bold sin and the devil have upon his mind , he acts in repugnancy to his faith , and frames wrong notions of god and religion , and if he may sleep securely in those sins he most delights in , he is well contented and at ease . and to reduce both these sorts of persons to a sober and fixed love of religion , and to the prosecution of whatever is virtuous and excellent , that christianity might not be an idle and fruitless notion , but an inward principle of life , daily perfecting the souls of men , till it bring them to their highest and most complete happiness , is the aim and only design of this present discourse . a discourse of the excellency of christianity . . religion in its usual and obvious sense is a devoting ourselves to the worship and service of the deity . for god , when he first made man , wrote this truth on his heart , that he was a creature , and beholden to something without him for his life and being , and therefore ought to worship and adore god as his only happiness , and by whose ever-present power he is as it were daily created anew , and kept and preserved in being . and indeed there is no man who searches into the perfections of human nature , that can find any principle or power in man of conserving and maintaining his own existence ; wherefore his existence being drawn through all the parts of time ( which have no connexion or dependence one upon another ) by some other more perfect essence , he must necessarily acknowledge that to be self-existent and sufficient , and consequently adore it as the author and conservator of his present and particular subsistence . . hence it is that religion is not a thing which is merely instilled into us by instruction and education : for let us be never so impiously diligent in rasing the venerable name of the deity out of his temple , and blotting his inscription out of our souls , 't is manifest to all , that we can never totally rid our minds of the apprehensions and fears of a supreme numen : and that some men have so far debauched their minds , and stifled the sentiments of reason , that they can swallow down the grossest impieties , as sacriledge , rebellion , murder , and adultery without the least regret ; proves no more that religion is not a principle of nature , than it doth of the non-existence of the sun , that some men wilfully live in darkness , and shut up themselves , that they may not see his beams ; for 't is evident , that such persons have put themselves into a preternatural state , and forced their minds and reasons to a constitution far different from the universal nature or reason of mankind . nor can it be eluded by fancying religion to be a piece of state-policy invented only to keep people in awe , and for the better cementing governments together , and so derived from one generation to another by the custom and example of their progenitors . for if there were no such faculty inherent in us , and contemporary with our very beings , which had a natural propensity and inclination to a religious veneration and worship , it could not be but that in time nature would return and cast off whatever is contrary to it . as a spring has always a conatus to unbend it self , and if at any time the impediment be removed , will infallibly reduce itself to its proper state ; so our faculties , though they may be long distorted and forced out of their due position , yet they have still an endeavour to free themselves and cast off that uneasie load which constrains and oppresses them , and will undoubtedly upon any due occasion offered return to their first and true state . and if there were no such being as god , the wiser ages of the world would soon discover the falshood and imposture , and chalk out a fair way and method for the natures of men to recover from that error and prejudice they lay under , and by their own genuine effort and strength reassert themselves into their ancient liberty . but besides this , the peace and tranquillity of kingdoms and states politick might sufficiently be conserved without the invention of religion , by severe laws and penalties . for although there were no immaterial being in the world , yet every person being so well satisfied with himself , and contented with the exercise of those faculties he finds in himself , no man would seek his own ruine and torment ; and therefore there would be little or no need of instilling into the minds of men such a notion as religion . . in the first times and ages of the world , the law of nature , which god hath equally implanted in all men ( and by which i mean nothing but reason , or that power in man which teaches him to distinguish and put a difference between good and evil , beauty and deformity , purity and impurity ) was the only rule and guide to direct them , and by the help of this they knew god and served him . for god being in himself an infinite rectitude and perfection , delineated himself and copied out his own nature in all moral agents so far as they were capable of receiving it . and herein god left not himself without witness , in that all mankind had means and helps sufficient to come to the knowledge of a deity by an inspection into the book of nature , wherein god has displaid himself in plain and legible characters , so that they were wholly without excuse . for if the law written in their hearts and discriminating between good and evil , together with the obvious reflections from the natures and proprieties of things , had not been enough to demonstrate and point out the existence of a god , men could not have been accountable , nor rendred obnoxious to punishment . but although this law sealed on the tables of mens hearts were sufficient to teach them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which might be known of god , if they would have given heed to it ; yet in process of time it so came to pass , that through the iniquity and perversness of mens minds , whereby they gave themselves wholly up to their own lusts and passions , this light of nature became dull , faint , and obscure , and men were governed only by the dictates of their corrupt and lawless wills , and the whole earth was filled with violence and oppression , and the greatest part of mankind became so brutish in their imaginations , that they made themselves gods of gold and silver , wood and stone , and served the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beside the creator , who is god blessed for ever . . wherefore when this way proved unserviceable and ineffectual for mans restauration , god entred upon a new dispensation , and revealed himself more plainly to the jews , chusing jacob for his portion , and israel for the lot of his inheritance , and communicated to them laws and statutes and judgments , fencing and hedging in the impure eruptions of their natures by judicial decrees , and besieging vice and iniquity by the actual promulgation of a law. but this religion of the jews lying altogether in the performance of external duties , in types and outward rites and ceremonies , was not able to perfect the nature of man , and bring him to that happy state he was possessed of before his fall , ( for as the apostle tells us , rom. xiv . . the kingdom of god consists not in meat and drink , but ( which is far more valuable ) in true righteousness and peace and joy in the holy ghost ; and man being a man by his soul , and not by his body , it is plain , both that the religion whose grand purpose and intent is to instruct and perfect the mind , is much superior to that which concerns the body , and also that there is some degree of perfection that the nature of man is capable of which is not attainable by the observation of the law of moses ) therefore it is necessary that there be some other way sound out to recover all mankind from that sad and calamitous condition of vice and sin they now lie under . for we must know that the soul of man consists of a perceptive and plastick part , which is the same with st. paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the inner and outward man , and the judaical oeconomy being wholly fitted for the gratification of the plastical or animal life , it is impossible it should refine and purifie that more spiritual part of man , or in the scripture-phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make him perfect that did the service . . wherefore when the fulness of time came , and mens minds were in some measure prepared for the reception of so heavenly a doctrin , almighty god resolved to put in execution his last and most perfect determination , which was to send down his beloved son into the world , who should by a plain and familiar way teach and instruct mankind , and recover the lapsed world to a state of righteousness and truth . now then , god walks no more at a distance , nor hides himself any longer under the obscurity of types and shadows , but hath dispelled the clouds and adumbrations of the legal services , by the full and bright approach of the sun of righteousness , who hath pitched his tabernacle amongst us , and teaches us his will by a way of condescending wisdom , suiting and proportioning himself to the most shallow capacities . this is that which the apostle cor. i. . calls the foolishness of preaching , wherein god hath stooped down to us , clothing himself in the frailties of human nature , and adapting the results of his will to our narrow and weak apprehensions . and this is that oeconomy which in dan. ix . . is called an everlasting righteousness , which the messias should bring into the world : for when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those various schemes and exteriour dispensations of religion wax old , pass away , and vanish , this shall remain for ever , and never be abolished , as being nothing else but the essential prescriptions of holiness , those eternal rules of righteousness and goodness that are founded in the very nature and being of god. . the gospel then being of so great consequence and inestimable benefit to mankind , it will be necessary for every man to know and enquire into the reasons of his belief , upon what grounds he gives credit to the christian religion , that his faith being built upon a solid and sure foundation , he may not be ashamed of his profession , but according to the holy apostles advice , ready at all times and upon every occasion to give an answer to every man that asketh him a reason of the hope that is in him , pet. iii. . now the excellency of the christian religion appears , i. that it is intelligible . ii. that it is true . iii. that it contains nothing light and trivial , but grave and sober truths , delivered in that decorous and becoming majesty , as well suited with that blessed spirit which inspired the prophets and apostles . iv. that it is every way fitted and accommodated for an effectual recovery of lapsed and degenerated mankind . chap. i. that the gospel is intelligible , cannot but appear to every one that is acquainted with it ; for though there may be some things wrapped in clouds and difficulties , yet they are such as do not so nearly relate to practice , but are of a more speculative consideration : but as for the whole duty of man in order to holiness , and a good and pious life , it is laid down in such easie and plain terms , that no man can have any reasonable excuse for himself , if he do not know and practise the will of god. for the divine wisdom foreseeing that the greater number of believers throughout the world would not be men of deep reason , but rather of great love and faith , and such as would cordially adhere to their saviour against all oppositions , though they could not syllogistically maintain the reasonableness of every part of the doctrin they professed ; god , i say , foreseeing this , hath suited the gospel to the meanest capacity , and there needs no great skill to be a good christian , but rather an hearty and sincere applying ourselves to the practice of what is so fully discovered to us . the goodness of almighty god is such , that he considers the several states and conditions of men in the world , and makes allowance for those whom his providence hath so placed , as that they are not in a capacity of attaining to any great measures of knowledge , and accepts of the constant and sincere inclination and bent of their wills in practising what they know , and they shall never be called to an account for what they had no opportunity of gaining . and although he that knows much and apprehends the reasons of things , and makes this knowledge instrumental to the purifying and purging his soul from vice , be far more excellent than he whom nature has made of a slower apprehension , yet this man is in no wise contemptible , but dear and acceptable in the sight of god , who never fails to reward honest simplicity and innocency , and to recompense every degree of hearty love with a suitable proportion of glory . but that we may see before our eyes the plainness and perspicuity of the gospel in all matters that concern the salvation and future happiness of a christian , we may take a brief abstract or sum of our duty , which is this ; to love the lord our god with all our hearts , and to have a firm and radicated faith in his goodness declared to the world by his only begotten son jesus christ ; an universal abstinence from all wrong and injustice ; a hearty love and good-will to all men whatever ; to hold fast that which is good , and to abstain from all appearance of evil ; to be of a compassionate and forgiving spirit , and if we have received an injury , not to recompense it again in any kind ; to abstract and withdraw our hearts and minds from earthly goods , and make treasures for ourselves in heaven , and to be no more solicitous for worldly concernments than the lilies of the field or the fowls of the air , but that having food and raiment therewith to be content ; to keep ourselves pure and undefiled , not only from outward and grosser , but inward and more refined pollutions ; to be ready to do good and distribute to the necessities of our brethren ; to live peaceably , if it be possible , with all men ; in a word , whatever things are true , whatever things are honest , just , lovely , and of good report ; if there be any virtue , if there be any praise , to think on such things . what can be plainer and easier than this ? nor is the simplicity of the gospel any derogation from it , though that impious epicurean celsus deride it upon that account , extolling the writings of plato above the scriptures : for , as origen acutely enough replies , the design of god in the gospel being to make men good and virtuous , it was necessary the precepts tending to that end should be delivered plainly and perspicuously , suitable to the capacities of the illiterate vulgar , who are better allured and won by a common and usual form of speech , than by the artificial deckings and gay schemes of rhetorick : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and therefore christ and his apostles did much more advance that which was their chief aim , the life and nature of god in the world by that ( as celsus calls it ) rude and rustical manner of speaking , than all the elegant writings of plato , which if they ever were advantageous for the rectifying and amending the lives of men , it was only to such whose intellectual faculties were raised and elevated above the plebeian strain . therefore did the holy jesus on purpose make choice of ignorant and illiterate persons , that it might appear that the things which they spake were not in the words which mans wisdom teacheth , but which the holy ghost teacheth , and that by the foolish things of the world god might confound the wise , and by the weak destroy the things that are mighty . object . but you will say , to what purpose is that intricacy and perplexity which is found in many places of holy scripture , and wherefore are many of the chiefest of its doctrines involved in such darkness and obscurity ? answ . . it was in some measure requisite that the scripture should be obscure to conciliate reverence , and to beget a greater esteem of its worth and dignity . for the gospel is often called a mystery , which supposes somthing venerable and secret , and hidden from the eyes of vulgar persons . and god as in nature , he hath hid many pretious things in the bowels of the earth , which cannot be obtained without great labour and diligence ; in like manner hath he veiled many inestimable treasures in the christian mystery , which are only attainable by the diligent search and sincere endeavours of pious men : for should the divine wisdom have displayed at once all the glories and beauty of this sacred and recondite method of recovering souls , it would appear contemptible and worthless , as being the easie purchase of every profane and impious person . . the reason of the obscurity of christianity lies not so much in the nature of the thing itself , as in the incongruity of mens minds and understandings with so high and raised an object . the eye cannot behold the sun unless it have some resemblance and similitude of it within itself ; for like is known by its like , and if mens minds be not purified and brought into some cognation and likeness with the truths offered to them , it is impossible they should ever have any true and genuine apprehension of them . there is a learning and knowing the truth as it is in jesus , in that god-like , meek , and resigned spirit , and till mens tempers be plain'd and smooth'd from the ruggedness of their passions , and the stubborn asperities of their lusts , and won to the embracing of the truth in the love of it , in that christ-like nature of humility and self-denial , they may fill their heads with sapless and lean notions , windy and turgent fancies , but never nourish up their souls with solid and substantial knowledge . the true sense of religion and christianity arises out of a mind devoid of passion , and in which the life of god has taken deep root and flourishes and spreads itself throughout all the powers of the soul , giving a tincture , relish and savour of itself to every thought , word , and deed in the whole course of a mans life . and without this purified sense , we feed upon nothing but the husks and shells of religion , and fall in love with shadows instead of lasting and durable substances . and this is no more than what the scripture speaks of itself . cor. ii . . the natural man receiveth not the things of the spirit of god , for they are foolishness unto him ; neither can he know them , because they are spiritually discerned . there is required a spiritual sense , a life of holiness and justice , of benignity and righteousness , to the true discrimination of good and evil. and further , to the knowledge and understanding of divine mysteries , there is necessarily required the aid and assistance of that almighty and omnipresent spirit , who by his fostering incubation brought into being the goodly frame of heaven and earth , and that this holy spirit of truth may begin the efformation of the new and heavenly nature ( a considerable part of which is divine and spiritual wisdom ) there must be some previous preparations , and men must be morally good and virtuous , or else they will be perfectly incapable of the illapse of his celestial influence . and therefore it is no marvel , if to brutish and immoral persons the mystery of godliness be hid and obscure . . that there might be somthing still reserved for the gratification of all degrees of christians in all ages of the world. there are both weak and strong christians ; some that are babes in christ and are fed with milk , others that are of full age , and have a discriminating sense of good and evil. for the one there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rudimental way of instruction , whereby men were led , as it were , by the hand through the principles of religion , as the author to the hebrews intimates , heb. vi . where the first thing required of them that embraced christianity , was repentance from dead works , and faith towards god , and upon this followed baptism , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which i take to be catechizing , and after that confirmation by the bishop ; agreeable to this apostolical custom is the practice of the church of england , who after baptism appoints children to be instructed in the church-catechism , and then brought to the bishop to receive confirmation : for others whose intellectual capacities were fit for the reception of higher mysteries , there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a full and rational explication of the several dogmata of christianity ; and of these st. paul is to be understood when he says , we speak wisdom among them that are perfect , even the wisdom of god in the mystery of the gospel . and st. john distinguishes the several ages and growths of christians ; i write unto you little children , because your sins are forgiven you for his names sake : i write unto you young men , because ye have overcome the wicked one : i write unto you fathers , because ye have known him that is from the beginning . now that the stewards of the mysteries of the kingdom of heaven may give every one his meat in due season , it is necessary there should be a diversity in the gospel , that every proportion and degree in grace may receive somthing which may both strengthen and gratify the knower . a man is not satisfied with that which will nourish and content an infant , and and he that is well grown in piety and holiness , leaving the rudiments and principles of christianity ascends to higher notions , and is infinitely satisfied and ravished with the contemplation of the works of nature and providence , in beholding the divine goodness and wisdom in the manifestation of that mystery which lay hid from ages and generations , and whose only design being revealed , is the complete restauration and perfection of human nature . and in this is the saying of the wise man verified , eccles . . . god giveth to a man that is good in his sight , wisdom and knowledge and joy . chap. ii. of the truth of christianity . the second illustration of the excellency of christian religion is , that it is true ; which will best be evidenced by these gradations : . it is certain that there was such a man as jesus in the world : and here i would desire the enemies of this truth , whether jews or heathens , to give me liberty to make use of the same arguments they themselves do in proving the truth of their histories ; for how are they assured that there were any such men in the world as moses and aristotle ? if they say they have it from a constant and unquestionable tradition , we can bring the same proof for the christian religion , the truth of which hath been delivered successively from one generation to another for above these sixteen hundred years . if they appeal to the writings of those who were contemporary with them , the christians have the same plea : for the very enemies of jesus , such as celsus the epicurean , and julian the apostate never questioned his existence and being upon earth . the words of celsus we have in the second book of origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and julian confesses as much , as we find by cyril in his sixth book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i might here bring in the testimony of tacitus , pliny , and numenius the pythagorean who in his third book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as origen tells us ) relates a certain piece of the history of jesus , which he afterwards allegorizes ; but i need not be copious in this , the jews themselves who never thought they could sufficiently detest and hate the name of the holy jesus , yet could not deny but he once lived among them , and therefore call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as lucian in derision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him that was hanged on a tree . . it is likewise as unquestionable that jesus wrought many notable miracles while he conversed with men ; and they are such , as if we look into the quality and design of them , do evidently prove his mission from heaven , and therefore that all men ought to believe on him . and this miraculous power ought to have convinced the jews by their own law , for this was the sign or token left by moses to discern between the true and false prophet , deut. xviii . , . and if thou say in thine heart , how shall we know the word which the lord hath not spoken ? when a prophet speaks in the name of the lord , if the thing follow not nor come to pass , i. e. if he do no miracles , that is the thing which the lord hath not spoken : and consequently , if there shall come one whose doctrine tends to the establishing the pure worship of the true god , and delivers nothing but what is for the promotion of piety and holiness , and shall confirm this his doctrine by miracles , both jews and gentiles ought to believe in him . but if any one come and seek to draw men from real and substantial holiness and the worship of the true god , and to gain credit to his pernicious design , shall work a miracle , we are not to believe him , because god sometimes permits such things to be done to try the constancy and stedfastness of men . deut. xiii . , , . to this the jews object and say , that our blessed saviour performed his miracles by magical and diabolical arts , for so they tell him , that he cast out devils by beelzebub the prince of devils . to this impious cavil we may return ( . ) the answer which our saviour made them , mat. xii . , . every kingdom divided against itself is brought to desolation ; and if satan cast out satan , he is divided against himself , how shall then his kingdom stand ? for the doctrin of christ being so exactly opposite and destructive of the kingdom of unrighteousness and darkness ( as porphyry himself acknowledged , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) if the head and prince of this wicked polity should abet the lord christ so far as to impower him to cast out his associates from their usurped habitations , it would undoubtedly beget an intestine war , and the powers of hell would be at an eternal variance and dissension with one another , which at last would be the cause of the ruine of their kingdom . ( . ) this were an invincible tentation put upon mankind , for there can be no surer manifestation of the presence and approbation of the deity , than when a man is inabled to work miracles : and it were irreconcileable with the goodness and wisdom of almighty god to suffer the most innocent and harmless persons in the world to be fatally and inevitably deluded . ( . ) the great synedrium consisting of the high-priests , the elders of the people , and the scribes or lawyers as their assistants , whose office and right it was to try the prophets , are said by the jews to be skilled in magick rites for the better and surer exploration of those who pretended to be true prophets , but wrought their wonders by the help of apostate spirits ; which , if it were so , is a very pregnant testimony that jesus performed his miracles by the divine power and approbation ; for otherwise his fraud would soon have been detected by that great council . ( . ) that there are prestigious and satanical miracles , is an evidence that there are likewise true and divine , as in nature the being of worse argues the existence of better , sophisms and falshood the reality of truth , and the operations of second causes lead us to the knowledge and being of a first ; wherefore if it be granted that evil and lapsed genii can work miracles , it is apparent that the first and best cause of all things may and does produce effects of a divine power and virtue ; and that the miracles of the blessed jesus were such , appears partly from the holiness and purity of his life and manners , in all parts of them blameless and irreprehensible , and partly from the design and intention of his miracles , namely to confirm and give credit to that sublime and heavenly doctrin he brought into the world , whose end was to correct and reform the lives of men , and disseminate the blessed life and nature of god upon earth ; which considerations are sufficient to beget a firm and undoubted perswasion that the immaculate soul of jesus was extraordinarily assisted and acted by a divine power and efficacy which enabled him to perform those stupendious operations that are recorded in the gospels . . we have reason to believe that there was a timely history of the life and transactions of jesus compiled . for we can no ways doubt but that the disciples of our blessed lord , bearing so tender and dear a love to their saviour , and being so fully convinced and satisfied in their minds that he was the promised messias , who should regenerate and renew the world , did compose and draw up an abstract or compendium of his life : and if we consider likewise how much it would conduce to the carrying on the design they were setting on foot in the world , that all men should believe in the holy jesus , and imitate his immaculate and faultless example , we cannot readily believe that they were so stupid as to neglect such an effectual instrument for the promoting their purpose , or so uncharitable as to envy mankind so great a good. . that the histories of the gospel were compiled by those whose names they bear in the forefront . and for this we have no greater reason to doubt , than we have to question whether the pentateuch or five first books of the bible were written by moses , or whether those writings which bear the names of cicero and virgil as their authors , were ever composed by them . suppose now we would know who was the author of some very antient writing ; to prove this , one testimony must be taken from those who were contemporary with the author , or at least very little distant from him , and from the perpetual consent of wise and learned men ; and in this the sacred volumes have infinitely the advantage above any other writing whatever . tertullian affirms that the archetypal copies written with the apostles own hands were extant in several churches in his time . age jam , qui voles curiositatem melius exercere in negotio salutis tuae , percurre ecclesias apostolicas , apud quas ipsae adhuc cathedrae apostolorum suis locis praesident , apud quas ipsae authenticae literae corum recitantur . and is it any more incredible that the very autographa of the apostler should be seen in tertullian's time , than that cicero's hand should be shown in quintilian's or virgil's in gellius his age ? but beside that , we have the concurrent testimony of justin martyr , irenaeus , and clemens alexandrinus , all of which were the very next to the apostolical age , we never find any controversie moved either by jews or pagans whether those writings were theirs whose names they bear . julian in cyril acknowledges that the epistles of peter and paul , the gospels of matthew , mark and luke are the very writings of those persons with whose names they are adorned . add to this further , that amidst the early differences and dissensions amongst christians , we never find any sober and grave person questioning this truth : indeed we read of the ebionites , a sort of judaizing christians who rejected the epistles of st. paul , but yet they denied not that he was the author of them , but refused them because they thought st. paul an undervaluer of and apostate from the law of moses . but suppose the author of any of the books of the new testament be to us unknown , as it is of the epistle to the hebrews , yet ought it not to be of any less credit and authority with us for either the doctrin or history contained in it , because the matter and substance of the book is more to be regarded than the name of the author ; and therefore because for example we find nothing in the epistle to the hebrews which may rationally invalidate our belief of the things contained in it , and over and above have sufficient evidence that it was never repudiated by the christians who succeeded the apostles , we deservedly receive it as canonical scripture . . that we have all imaginable reason to ground our faith upon those histories of the gospel delivered to us . and this appears , . because 't is not likely those who wrote them should be deceived . . neither is it probable they would deceive others . there is no likelihood they should be deceived , because they were either eye-witnesses of the things they delivered to posterity , or else wrote them from the mouths of those who were spectators of them ; and we never find a miracle recorded which christ did alone , without the company of two or three of his disciples ; when he was transfigured , he took with him peter , james , and john ; when he raised the ruler of the synagogues daughter , he carried the same three with him . matthew was one of them who perpetually accompanied our blessed lord , and saw the greatest part of those things which he wrote . mark , it is thought , was an associate of st. peter , and wrote his gospel from his mouth . and luke , beside that he was one of those who travelled about with st. paul , who had his commission and revelation from heaven , he also in his dedicatory preface to his gospel , professes himself to have had perfect understanding of all things from the very first , as they were delivered to him from those who were eye-witnesses of them . st. john was the beloved disciple , and always followed the lord christ where-ever he went , and setting aside the metaphysical sermons recorded in his gospel , he relates very few miracles or new things , but what are confirmed by the testimony of some one of the other three . as for that notable miracle of raising lazarus from the dead after four days burial , omitted by all the rest , it is capable of this account ; st. john lived long after all the rest of the apostles and evangelists , even to the destruction of jerusalem , and lazarus being then alive when the others wrote their gospels , they purposely omitted it , lest the reciting and recording so eximious and convictive a miracle , might exasperate the jews against him , and bring him to ruine , but being dead , st. john might safely transmit it to posterity in his gospel . again , it is very improbable they would deceive others ; for , cui bono , to what end or purpose , or what design could they aim at in deceiving the world ? honours and preferments they could not expect , they being all in the hands of the pagans or of the jews their bitter enemies , who hated the holy jesus with an implacable hatred , and for that very reason persecuted all his adherents ; nor could they hope for riches , when the profession of christianity exposed them to the loss of all temporal goods , neither could the gospel be preached without the neglect of mundane affairs . but perhaps some will say , they imposed upon the world , that they might be the authors of a new sect ; but ( . ) either they believed the doctrins which they taught to be true , or they did not ; if they did not believe them , we cannot easily imagine they should so far forth put off all humanity and good nature , which they so seriously and frequently inculcate in their writings , as to expose so many thousand innocent persons to death upon their assertion of a falshood : yet if they could be so prodigiously cruel to others , would they be so prodigal of their own blood as to throw it away upon an uncertain delusion ? if they thought them to be true , as it is most likely they did , their writings shewing that they were in good earnest , then 't is certain that it was not the poor and trifling glory of being the authors of a new and unheard of sect , but the real good and advantage of mankind which animated and encourag'd them to such an undertaking . ( . ) it is not the manner of cheaters to provoke to so many witnesses , as we find the apostles did . st. paul asserting the resurrection of our blessed lord , beside the testimony of the twelve apostles , brings in five hundred upon the stage at once to confirm the same truth , the major part of which were then alive when he wrote that epistle . cor. xv . add to this that a lie is strictly forbidden by their writings , and those that delight in it menaced with eternal destruction . eph. . . col. . . rev. . . . ( . ) suppose men could be so wicked , yet would the goodness of god suffer such a cheat to be put upon the world ? if we look upon the whole frame of the christian religion , it is such , that the more good any man is , the more likely to adhere to it , and the most harmless and innocent persons in the world are most apt to be charmed and overcome by it : but surely to them that believe a just and righteous providence governing the affairs of the world , it is apparent that god would not have suffered an error so universally to prevail , nor those who most of all resemble his blessed nature in justice , mercy , and compassion , to be involved in obscurity and ignorance , and eternally to perish in a delusion ; since he may , and acting according to his nature must , necessarily detect it . now because the glorious resurrection of jesus christ the son of god , dismantling the prisons of death , and freeing himself from the chains and fetters of the grave , is the great pillar and foundation of the christian doctrin ; therefore it will be requisite to wipe off those spots the mouth of envy and detraction hath cast upon it . to this end i shall examine that objection of the jews , who seeing the clear and evident proofs of the resurrection of jesus , invented this elusion of it , that his disciples came by night , and stole him away while the watch slept . to which , the many improbable and unlikely circumstances it is attended withal will be a sufficient answer and reply : as ( . ) how unlikely is it that his disciples , who just before fled every one from him , should now resume such courage as to venture to steal his body from a guard of souldiers ? ( . ) it is not likely that all the watch should be asleep at one time . ( . ) if they were , yet 't is hard to imagine that his disciples should come just at that time . ( . ) how could they roll away the stone and take out the body ( which surely would have made no small noise ) and yet none of the guard hear them ? ( . ) suppose they had taken away the body , quid ex cadavere emolumenti ? what benefit could they have expected from a dead carcase ? would the dead and infamous body of an impostor be a sufficient motive to induce them to deny friends and relatives , worldly interests and profits , yea , life itself to maintain his credit by telling the world a fair story of his resurrection , if indeed there were no such thing . this being then sufficiently evidenced , that christ rose from the dead , it is an undeniable confirmation that all his other miracles were true : and indeed it could not suit with the justice of god to leave his soul in hell , or suffer his flesh to see corruption : for the innocence of the lord christ was bright as the noon-day , and all his sufferings being undergone upon our account , and having made a full and perfect atonement for sin , the righteous providence of god was engaged to raise him up , and instate him in that blessedness which he merited for himself by his voluntary humiliation and condescent . according to what the apostle affirms of him , acts ii . . whom god hath raised up , having loosed the pains of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it was not possible , i.e. it was not meet , suitable or agreeable to the justice of god , that he should be holden of it . we have seen the objection of the jew , and i shall now conclude this particular by considering what the heathen and atheist hath to say against the resurrection of jesus ; and he brings his exception after this manner ; if jesus did really rise from the dead , why did he not then shew himself alive to all , or at least to the chief priests and rulers of the jews who condemned him to be crucified , and not only to his own company , and that not constantly to them , but like a spectrum or ghost appearing and then vanishing away ? but it is no wonder if impure and atheistical men do not apprehend the divine dispensation of jesus in the flesh , since there is a perpetual antipathy between their gross and feculent souls and the holy spirit of heavenly wisdom : but to them that are sincere there is nothing in this instance but may admit of a fair apology : we must know then that the soul of the holy jesus being vitally united to the eternal logos , and never lapsed from the pure and immaculate regions of blessedness with the rest of mankind , but so qualifying his glory as to fit himself for an union with a terrestrial body , must have even in these earthly habitations a very efficacious principle of life and virtue within him , which though shut up and constrained by the encumbrances of flesh and blood , yet shone through the veil , and sometimes broke forth into pure light and glory ; wherefore through the plenitude and perfection of this high and exalted life , it so came to pass that in the time of his converse with mortals before his death , he was not seen alike and after the same manner by all , but according to the measure and model of their frail capacities : and some such thing judas , who betraid him , seems to intimate by giving a sign to the apprehenders of jesus to know him , when yet it was true what christ said , that he was daily with them teaching in the temple . and certainly , we cannot but think somthing extraordinary to be in the blessed jesus , when the scripture tells us that the children of israel were not able to behold the glorious visage even of moses when he descended from his converse with god in the mount. although then in the frailties of his flesh , when he was a man of sorrows , and had not yet spoiled principalities and powers , nor died for sin , he suffered himself to be seen of all , yet when he had broken the powers of hell , and rose as a triumphant conquerour from his bed of darkness , the grave ; he was not then the object of every mans sight , his divinity being more refulgent when the oeconomy he undertook in the flesh was finished ; but to those who were capable of his presence he appeared and shewed himself alive to confirm and strengthen their faith , and yet spared their imbecillity and imperfection by staying but a little with them at a time . for even his apostles were not all capable of beholding him at all times , and therefore he selected peter , james and john , who alone were able to bear that glorious spectacle of his transfiguration , and behold moses and elias in their celestial robes , and hear not only their discourse , but the voice which came to them from the clouds . and hence we gather that he would not appear to those who insulted over him in his misery , and were the authors of his ignominious death , out of compassion towards them , lest they should be struck with blindness , as the wicked sodomites who sought to abuse those angelical personages that were hospitably received into the house of lot : and thus we read that saul in his journey to damascus , was struck blind by that excellent glory , which yet became an innocuous and recreating splendor to st. stephen a little before his death . chap. iii. that christianity contains nothing light and trivial , but grave and sober truths , delivered in that decorous and becoming majesty as well suited with that blessed spirit , which inspired the prophets and apostles . the third particular to be proved in order to the declaration of the excellency of christianity is , that it treats of no small and trifling things , but such as are of the greatest importance in the world . for what is more noble and generous than that which concerns the happiness and welfare of the whole creation ? what more sublime and excellent than that which tends to the unmasking the cloudy and obscure face of providence , and discovering the unsearchable wisdom of god in the harmonious order and symmetry of the world ? but to descend more particularly . . the gospel teaches us , that the true and genuine felicity of mankind is the participation of the nature of god. that the souls of men are in an undue and wrong estate in this world , that is , that their natures are by some means or other corrupted and vitiated and forced from their proper bent and inclinations ; needs no other confirmation than the great inquietude and dissatisfaction they find in the best terrestrial joys and delights , and their diligent and indefatigable inquisition after some noble and permanent good , which may be commensurate with the vastness of their capacities and desires . and although as men come into the world , their animal powers and faculties ( whose proper objects are the results of sense and corporeal motion ) are fully awake , and usurp the throne of reason and intellect , yet those lordly powers like an oppressed prince still lay claim to the soveraignty and dominion , and whenever any due occasion is offered , give an evident proof of their heavenly birth and extraction , and strive to free themselves from their unjust captivity , and regain their native liberty and command . and if by a favourable assistance and timely aid the minds of men conquer and suppress the rebellious passions and desires of the mortal body , and become in any measure healthy and strong to relish their proper food and nourishment , and amidst all the flattering appearances and fine shows presented to them from this outward world , discriminate between real good and evil , and select true and substantial from false and adulterate joys , they behold with pleasure and enravishment a perfect union and harmony between whatever truths shall duly be propounded to them and their rational natures . for the souls of men being in their general strictures and lineaments intellectual , it cannot be but that their highest felicity and truest accomplishments must flow from the exercise of their higher and more immaterial powers , and the more spiritualiz'd and refined they are from baser alloy , the more tender and apprehensive are they of whatever is noble and excellent , and agreeable to the purity of their natures . albeit therefore our faculties be depraved and debased as we appear upon the stage of this world , yet there being in us a strong propension to return to our first and primitive state , out of which we were forced by the unjust usurpation of iniquity and sin , truth and goodness , and all those beautiful forms and ideas which shone in our souls before their unhappy lapse and revolt from the blessed laws and government of gods own life , will upon a congruous proposal renew their antient league and friendship , and conspire the utter subversion of all irregular appetites and desires , and reduce the whole man into a strict obedience and observance of the dictates and prescriptions of that holy and exalted principle of life , which being once fully seated and radicated in our minds and spirits , is alone able to make us perfectly happy and blessed . for the souls of men are not devoid of innate knowledge , but are essentially stored through the gracious bounty and liberality of the first and blessed author of all things , with the principles of all manner of science and wisdom whatever , and hence cannot but embrace and receive every thing that hath any cognation and affinity with those first inscriptions on their natures . now the great happiness , delight , and satisfaction of every degree of life in the world consisting in and arising from the kindly and agreeable actings of its chiefest and best faculties and capacities , and the nature of man so far forth as it is capable of moral good and evil , being made up of such principles as are wholly intellectual , he will not only esteem the effluxes and emanations of the rational life to be the foundations of his felicity , but seek the amplification and diffusion of it , and reduce all exorbitant motions to its rules and determinations . and if we will not impose upon ourselves , nor degrade our minds below the folly and triflingness of children , but act like men who prefer things before empty sounds and names , the eternal rules of justice , righteousness , and goodness , will appear infinitely more eligible than any thing else in the world beside ; for let a man be possest of the most glorious and splendid advantages and satisfactions that possibly can grow out of the earth , and let him extract the flower and quintessence of sublunary delights , and he will find them at the best very dilute and flashy , and too base and disproportionate objects of a pure , active and indefatigable mind . and were it not that men are cheated into an esteem and approbation of them , partly from the example of others , who daily run the greatest hazards and labours in their acquisition and purchase , and partly , from the innate pravity and iniquity of their own spirits , which being preingag'd in an early contention after the things of sense , are more forcibly struck and moved by the emissions and radiations of the corporeal world ; it were exceeding improbable they should forego such valuable and excellent pleasures as those of virtue and holiness , for the small and inconsiderable , though the most refined joys of this region of mutability , especially when they are perpetually attended with such instant satieties and afflictive circumstances . that blessed author of our felicity the lord christ , who both knew the soveraign good of our spirits , and designed the cementing and restauration of the broken and distracted world by entring into it , makes it his first care and business to purge and refine our minds from the dross and pollution of material concretions , by bringing down the price of terrestrial love , and setting a low estimate upon what the world calls happiness , riches and honours and all the choicest gratifications of the inferior life , and propounding not only such precepts as in their own nature tended to the raising and elevating the powers and faculties of our souls to their highest and most enlarg'd perfection , and which by our conformity to them should fully satisfie all our rational thirsts and appetites , but likewise revives our languishing resolutions , and reinspirits our minds with new strength and vigour by his own example , as the most attractive and powerful means that possibly can be offered to an ingenuous nature . all the time that he conversed upon earth , he went about doing good , transcribing the fairest and most amiable perfections and attributes of the moral essence of god for our imitation , redressing and healing the imperfections of mankind , and casting a benign and auspicious influence upon the distempered world , by propagating and diffusing the holy life of god into all capable receptacles . and that he might shew us what a small and mean valuation he puts upon mundane and temporal felicities , and how little they contribute to the advancement of that which is the flower and summity of our souls , he commands great temperance and moderation both in the prosecution and use of them , and declares a high dislike against all exorbitancy and excesse , condemning all anxious and solicitous thoughts about these momentany concernments as criminous and faulty . and what he enjoined upon his disciples and followers , he himself always observ'd and practis'd , never disquieting his holy breast with doubtful and corroding cares , nor charging heaven with partiality and unkindness , though he became so poor for our sakes that he was forced by a miracle to pay his tribute-penny to the roman governour . his blameless and immaculate soul no impure touch of pleasure ever defiled , nor unjust and unhallowed action ever stained and sullied its native brightness , but remained to his dying upon the cross a spotless temple eternally consecrated to the divinity residing in it . but that which did most of all allure and attract the hearts and spirits of men , was his exceeding and superlative charity , which not only burnt bright within its own orb , but by a sacred influence and communication melted and thaw'd the benum'd and frozen world into a soft , pliable , and sequacious temper , and set abroad a godlike spirit of universal tenderness , pity , and compassion upon the earth . and that so illustrious a person might want nothing to recommend his life to mankind as the most complete pattern of the divine nature , his patience exhibited in a noble sufferance of all those ignominies and disgraces put upon him , made him no less conspicuous than those other radiant virtues rendred him acceptable to god and man. and if there be any thing more that is worthy and decorous , and perfective of the nature of man , it was eminently contained in the lord christ , whose glorious mind was too large and great to bring forth any poor and abject design , but took the whole world into his care , and folded the creation within the arms of dear compassion . by all this and much more we are taught wherein consists the greatest excellency , beauty and dignity of our souls ; namely , in the acts of goodness , righteousness , and mercy , in profound humility , and self-denial , in patience , longanimity , and uncorrupted purity of body and spirit . for these and such like heroical exertions of our minds bring not only a present delight and gratefulness with them , but pervade by a secret and insensible influence all our animal powers , and diffuse a certain savour and relish of themselves throughout our inferior faculties . as it is with vice and sin , every pitiful and degenerate production of which spreads its contagious nature , and leavens our whole man with its poysonous and infectious inspirations : so much more will truth and righteousness disseminate a healthful efflux , and hallow our vital capacities , as being the most congenerous and agreeable objects of our intellectual parts . the life of god which alone ought to have the soveraign command over the whole rational creation , and which will in due time conquer and triumph over the dark and apostate principality ; that life , i say , of universal sanctity and righteousness is an immortal thing like its great source and parent , and is always passing through the world , and will not rest any where but in such a fit and congruous subject , as bears some analogy and similitude with itself : and being once seated there ( unless it be forcibly driven out by rebellious lusts , to which it proclaims an irreconcileable war ) it will continually dispread its lovely nature , and enlarge its kingdom by the total consumption or conversion into its own likeness and quality , whatever resists and hinders its progress , and at last , when freed from the sluggish weight of mortality , like a quick and active flame carry up the soul with joy and triumph into heaven , to which it always breaths and aspires . heaven itself is nothing but the blessed mansion of righteousness , a state of pure and undefiled light , whose happy and glorious inhabitants are perfectly delivered from the bondage and servility of corruption , and goodness , and justice , and all the moral excellencies of divinity enthron'd within their sacred breasts . and every good man does not only presage , but really possesses in this life a part of his future happiness , when the divine nature throughly informs , possesses , and actuates the powers and faculties of his mind , and he faithfully attends to , and is guided and governed by its laws and suggestions . and he whose soul and spirit , thus becomes an habitation of righteousness , is in a sense deified , and god dwells in him , and he is united to that omnipresent spirit of love and purity . for that divine nature , the participation of which is the end and design of the whole gospel , is not power and wisdom , but something more precious and soveraign : for if a man had all power , that he could remove mountains , and with his breath stop the constant gyres and circulations of the earth ; and if he had all wisdom and knowledge , to understand the abstrusest theory in nature and providence , and could perswade with the rhetorick and oratory of an angel ; yet if he had not charity , the bond of perfection which not only consolidates and holds together the great body politick of heaven and earth , but is the root and center in which all the lines of beauty and excellence in human souls unite and meet ; he would have no more of the true life and spirit of christianity in him , than a tinkling and sounding piece of brass . love is the joy of men and angels , the glory of heaven , and the first pregnant spring and source from whence issued all the numerous productions of the spiritual and corporeal life . for god is love , and love is that ( to speak with reverence ) makes the divinity a uniform being , all other modes and attributes being too fluctuating , arbitrary , and unsetled to be the basis and foundation of that ever-to-be-adored author of all things . and as goodness is the most pretious thing in the deity , and for that reason alone obtains the first place in acting , so is it that which consummates and completes all moral agents that derive from him ; power and wisdom and all other modes being nothing but the several explications and diffusions of absolute goodness . but that we may not mistake ourselves , the philosopher tells us of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a harlotry as well as a heavenly venus , whereby the soul is enamour'd with these fading beauties , and ensnared by the powerful inescations of sense and corporeity , and this weakens and destroys the soul ; but 't is the celestial venus that is the beautiful and perfective object of human minds , and by its union with it changes and transforms the soul into its glorious image . and what we have hitherto said , is no more than what the natural sentiments of our own souls bear witness to , and all the moral part of ethnick philosophy attests , which was wholly employed in laying down rules and precepts for the regulating mens lives , and putting a stop to the bold intrusion of vice ; and this was universally acknowledged the only way to acquire a cognation and affinity with god : and what was judged laudable and decorous then , and approved as most excellent , is made much more so by the christian oeconomy , which sets the attainments of a rational soul at a higher pitch , than the secular wisdom and philosophy of the gentiles could arrive to . for what more ennobles and inspirits the mind of man with true glory and magnanimity , than the captivating his irrational desires , and suppressing all inordinate lusts and appetites , and the introducing a spirit of love , meekness , temperance , and sobriety ? what more divine and godlike than charity ? to bind up an aking head , and dry up watry eyes , and relieve him who was fighting with the pressures of want and poverty ? what greater pleasure can we reasonably imagine , than that which results from an act of goodness and bounty , whether it respect the souls or bodies of our fellow-creatures ; in extricating him who was involved in a labyrinth of misery , and bringing the cheerful day to him who sate in a night of ignorance and error ? which things , if duly considered , as they are very agreeable and proportionate to our higher and rational soul , so they depretiate the grosser satisfactions of our viler parts , and make good this first proposition , that the true felicity of human souls , results from their participation of the divine nature . . the gospel shews us the true way to obtain this complete perfection of our spirits , that it is by an universal purification of our minds from all pollution whatever , and an entire resignation of ourselves to the conduct of the divine life and light. but it will be said that philosophy teaches as much as this , and the pythagoreans , platonists , and stoicks asserted the highest perfection of the soul to consist in her union with god , which is obtained by a perfect extirpation of all irregular motions , and an abstraction of the soul from her love and sympathy with the body , and transforming her wholly into intellect ; for the passions and sensual affections being once subdued , and the rational life excited , the soul becomes presently like unto god , as porphyry speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and hierocles shews us the scope and end of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or purgation of the mind , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore although the heathens by the light of nature proceeded to the eradication of vice out of their minds , yet they retained still an arrogative life , ascribing the attainments and perfections of their souls , and their whole progress in virtue to their own solitary endeavours , and this their spiritual and subtle pride tainted and infected the best of their other performances ; so that though they were glorious lights in their generations , yet they fell short of the character of a true christian , which is an entire subjection of a mans self to the government and command of the life of god , being perfectly dead to all self-seeking and interest , and no otherwise affected to ourselves than if we were not : and this heavenly temper the divine providence reserved for the meek and humble soul of the messias to bring into the world , who hath resumed that as the most compendious way to blessedness , which was rejected by the wise men of the world. . he that shall impartially and without prejudice peruse the evangelical histories , shall find that there is not any thing recorded in them vain and trivial , but such as is of the highest moment and importance , and some way or other useful and advantageous for the propagation of christianity in the world : and for those things which seem most liable to the exceptions and cavils of vile and prophane persons , i shall endeavour to shew their reasonableness , and how becoming and decorous it was to insert them in the histories of the gospel . it is too well known that there are a sort of men in the world , whose minds are so deeply tinctured with sadducean and atheistical principles , that , being otherwise furnished with a quaint volubility of speech , and some smatterings of philosophy in this knowing age , deem it the highest improvement of their wit to laugh and jeer at that profound wisdom which is found in christianity , now accusing its dogmata of impossibilities and contradictions , and then scoffing at the historical part as fabulous and romantick , clearly discovering that their grand drift is to leaven the minds of men with that pernicious and venomous doctrin , that there is nothing but matter in the world. to begin therefore with the birth of the blessed jesus and the circumstances attending of it , as of the star which led the wise men to him , and of their adoration of him , that these things are not indecorous and ridiculous , nor impertinently recorded , but sutable and agreeable to the nativity of so great a person . that a virgin should conceive and bring forth a child , ought to be no such strange thing to the jew , since their prophets have foretold that it should so come to pass , particularly in isa . vii . . behold a virgin shall conceive and bear a son , and shall call his name immanuel . and if this were not to be understood of a pure and immaculate virgin , where were that sign which god by his prophet ushers in with such solemnity ; ask thee a sign of the lord thy god , ask it either in the depth , or in the height above : for nothing is more ordinary in the world than that a young woman should bring forth a child : add to this , that the jewish rabbins teach , that the generation and nativity of the messias shall not be after the manner of other creatures by carnal copulation , but after an extraordinary manner , and his father shall be unknown till he himself reveal him . nor ought it to be thought a thing impossible by the gentiles , since they affirm many of their heroes to be the sons of the gods ; and plato is said to be begotten on perictione by apollo , who forbad aristo to have any familiarity with his wife , till plato was born . but to them that believe a just and righteous providence governing all the affairs of the universe , it is obvious to conceive , that all souls are sent into the world according to their demerits in a former life ; and therefore as a deeply lapsed soul descends into an inequal and monstrous body , from which adunation can result no other than a brutish , cruel , and intemperate life , and a pronity to all other vices arising from such an asymmetral and inhospitable society ; so the pure and immaculate soul of jesus , must assume a terrestrial body after an unusual manner , more pure than the rest , that it might be free from sin and pollution as well as fitted to converse with men , and that he might in it teach an extraordinary temperance , justice , and goodness , and all other virtues by his life as by his doctrin . for neither would the justice of god precipitate so great a soul into an unfit and incongruous habitation , nor its eximious purity admit of an union with an inquinated and filthy body . nor is it any whit incongruous that an unusual star should attend the rising of the glorious sun of righteousness ; for though it be commonly said of comets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that no one appears to the world but portends some mischief , which historians plentifully observe , and hence is that of claudian , nunquam futilibus excanduit ignibus aether , et nunquam coelo spectatum impune cometen . yet origen in his first book against celsus affirms , that chaeremon the stoick in his treatise of comets proves by several instances out of histories that comets sometimes presage the approach of good things * . if then those great and wandring globes be looked upon as the presignificators of great changes and alterations in the world , what wonder is it that the birth of jesus who should work so mighty a mutation upon earth , and introduce a religion universal and common to all mankind , should be declared by a new and stranger star ? and if it be said , that it is impossible for a star in the heavenly regions , to design punctually so small a place as a particular house upon earth ; i answer , that the magi found the house wherein jesus was , not only by the disappearing and vanishing of the star over it , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a diligent search and inquisition after the child , perhaps of the shepherds who were not far distant keeping watch over their flocks . it remains now , that we apologize for the other part of the history , viz. the coming of the wise men from the east to jerusalem ; to which purpose it will be requisite to consider the quality of these magi , who probably were none of these grosser sort of sorcerers that make an express compact with the devil , but such as receiving from others certain forms and mysterious conjurations , use them as they were delivered to them , without enquiring further into their nature : and perhaps the black society may oblige themselves to attend such dark and hidden mysteries , whether the transactors of them know them to be theirs or not . but whether these magi were such , or had a more open and visible commerce with evil spirits , it matters not , since this is certain , that the airy principality can act no further , where a more divine and excellent power intervenes . wherefore through the mighty virtue of the divinity residing in the soul of jesus , and the unexpected descent of a glorious host of angels to these terrestrial regions , singing an anthem of praise at the birth of jesus , it came to pass that the power of the airy principality was on a sudden restrained , and an universal chilness and horror ran through the dark kingdom , so that they were unable to attend their own hellish mysteries , which the magi perceiving , their usual incantations not succeeding , nor the accustomed effects following their secret rites and ceremonies , they began to think the cause of this unexpected accident to be extraordinary , and knowing the prophecy of balaam , that a star should come out of jacob , and a scepter rise out of israel , conjectured that the man foretold to come with the apparition of a star , was now born into the world , and believing him to have a transcendent power over the aereal agents , resolved to come and worship him , presenting him with the choicest gifts of arabia , gold and myrrh and frankincense , as to a king , a man , and a god. and if any man desire a further mystery , he may take the learned grotius his observation , that by these three are denoted those three evangelical sacrifices which through christ we offer unto god , viz. works of charity and mercy , phil. iv . . incorrupted purity of body , rom. xii . . and prayers , psal . cxli. . we that are christians are taught in the gospel , that jesus christ , the saviour of mankind , is god as well as man ; and this truth being of so high and great concern , we not only believe , but are ready to give all possible satisfaction to the jew and heathen : to the jew we say , that it was long ago declared by their own prophets , isa . ix . . for unto us a child is born , unto us a son is given , and the government shall be upon his shoulder ; and his name shall be called wonderful , counseller , the mighty god , the everlasting father , the prince of peace . this the more antient rabbins always interpreted of the messias , and 't is but a groundless conceit of r. solomon's to transfer it to hezekiah ; for who sees not that these appellations of the mighty god , and the everlasting father , cannot possibly agree to hezekiah ? again chap. vii . . behold a virgin shall conceive and bear a son , and shall call his name immanuel : i. e. god with us , god dwelling and conversing in human nature . and by the heathens this mystery was not thought impossible , since julian believes that aesculapius the son of jupiter descended from heaven and was incarnate , appearing first at epidaurum , then in many other places , that he might cure the bodies and restore the souls of men to their pristine rectitude and perfection . and is there any greater difficulty in believing that the word , the blessed son of god , was once incarnate and dwelt among us ? but further to make out this great truth to those that already believe the histories of the gospel to be true : . we may take a view of those many operations jesus performed in the nature he assumed , some of which were incommunicable and only proper to the deity , such are , to work a true and real miracle , to forgive sins , and to institute true and religious worship . he was hungry , which shewed him to be a man , and yet fed above five thousand with five loaves and two fishes , whereby he manifested his divinity . he thirsted , yet to others he gave rivers of living waters to fertilize their souls , and quench and allay their thirst . he was weary , yet he calls to him all those that are weary and heavy laden , and promises refreshment : though he were dumb and opened not his mouth , yet was he that word by which all things were made : he lays down his life , yet had he power to take it up again . . there is nothing in the divine nature to contradict or prejudice this union , but very much to be drawn from thence for it . for divine goodness willing universally to communicate itself in measures and degrees , assisted by an eternal wisdom , found out this way of union with human nature , as most fit for an universal communication , wherein the divine life is perfectly exhibited , and all perfection is as it were epitomized . . there is a mighty congruity and sutableness in this mystery with the design of perfecting and restoring lapsed souls . for the eternal logos bringing out of his ideal fecundity into actual existence the whole rational creation , it is highly agreeable with divine wisdom , that by the same word all fallen beings should be again restored ; that the first and blessed cause of their existence should also be the author of their recovery and return to the perfect law of gods own nature . and if beside we consider that all the creatures are but the effects and emanations of that mighty and potent word , outwardly produced and brought into actual life and being ; the conjunction and union of the eternal mind with human nature will appear exceeding congruous . . no dishonour can accrue to the blessed nature of god by such a state in which there is no evil , turpitude , or defilement . the brightness of the divine sun is no whit obscured by the adjunction of the humanity , but the humanity is made more glorious and transcendent by being exalted into the fellowship of the divinity . . the obscurity and incomprehensibleness of this mystery ought not to prejudice our belief of it , since that many things in nature are in the dark to us , and that faint and glimmering knowledge which we have of them is only cojnectural , not demonstrative ; we know there is an union between soul and body , but the manner of it is unknown and hid from us , and if we believe no further than we can comprehend , we must be scepticks in religion as well as philosophy . yet somthing we may collect from the union of soul and body , as also of other natural compositions , that forasmuch as they are extremely distant and unlike in their nature and proprieties , and yet united to the making of one compositum ; therefore the immensity of the divinity can be no hindrance from taking humanity into an union and association with it . we cannot doubt , but that god who is immense and omnipresent , may manifest a peculiar presence in this or the other particular place , as seems best to himself . that infinite nature which pervades and is extended through the vast capacities of immense space , can as easily actuate , inhabit and fill a human soul and body ; nor is the divinity contracted or diminished by being united to a creature , but being diffused through all places , manifests itself by a more special inhabitation in the sacred temple of the soul of jesus . we see the soul of man dilating itself through our corporeal fabrick , expressing its activity and presence by the exceeding quick sensibility of every part , and yet hath its peculiar center and residence in the brain ; and cannot god , in whom are found all possible perfections , manifest his peculiar and divine presence to the ever faithful and obedient soul of the messias ? hitherto i have declared the great excellency and becomingness of the truths of the gospel , and shall conclude this general head with the recitation of two or three objections more , made by the jews against our saviour , and recorded in the histories of the gospel . object . . the first we find in john vii . . have any of the rulers , or of the pharisees believed on him ? but this people who knoweth not the law are cursed . answ . . to this i return , that inasmuch as the great synagogue and rulers of the jews rejected jesus , and would not acknowledge him to be the expected messias , the more reason had others to believe in him : for their own prophets long ago predicted the rejection of the messias by the jewish nation , who should be so obstinately blind , that they should not know him when he came into the world ; as we read in psal . cxviii . . the stone which the builders refused is become the head stone of the corner : so likewise in isa . vi . . make the heart of this people fat , and make their ears heavy , and shut their eyes ; lest they see with their eyes , and hear with their ears , and understand with their heart , and convert and be healed . to which purpose is that saying of r. judas in the talmud , that when the son of david shall come , there shall be few wise men in israel , and the wisdom of the scribes shall stink , and the schools of the prophets shall become brothel-houses . . the holy jesus wanted not disciples even among the wise men of the jews ; such was simeon the just , the scholar of hillel , who was filled with the holy ghost , and after whose death , that divine spirit which inspired the great synagogue , departed from them . john the baptist who not only acknowledged christ himself , but sent his disciples to him , as to that lamb of god , who came to take away the sins of the world : and gamaliel is said to have followed the apostles , and to have been simeon's scholar : and st. paul who was a man of great repute and esteem with the jews , and sate at the feet of gamaliel , yet was afterward an apostle of the holy jesus : and josephus further informs us , that the more sober and serious jews , who were lovers of the truth , were such as followed jesus , and those that were studious and zealous for the law , sharply rebuked ananus the high priest for commanding the disciples of jesus to be stoned . object . . acts i. . lord , wilt thou at this time restore again the kingdom to israel ? it was a current opinion among the jews in our saviours time , that the messias should be a temporal monarch , and redeem them from the yoke of the romans ; as appears from this question of the disciples , who doubtless spake the general sense of the jews ; but they finding nothing in the attempts and actions of jesus tending that way , hence they could not believe him to be the promised messias . answ . christ came into the world , such as he was foretold to be , that is , humble and meek , not with the splendor and glory of an earthly prince , but poor and despicable , a man of sorrows , and without form and comliness ; as it is predicted by zechariah the prophet , zech. ix . . and isa . liii . the end and design of his coming was to appease the anger of god , by devoting himself for the sins of men ; to destroy the kingdom of the devil , and to make one body of jews and gentiles , of which he himself should be the head. and 't is no way fit and agreeable for such an undertaking to appear in earthly splendor and glory , filling the world with blood and slaughter like another alexander or caesar , by the puissance of mighty armies . wherefore the holy jesus being to disseminate and promote the blessed life of god upon earth , shewed his divinity more refulgent by vileness and contempt , his power by weakness and infirmity , his glory by the scorns of men , and his almighty life and virtue by death and the grave . and if he had otherwise descended from the celestial mansions , than the scriptures relate , man had entituled himself to part of the glory of his undertaking , and the more splendid the divine life had appeared to outward view , with the fainter lustre had it shone in itself . besides that that doctrin which christ was to bring into the world , and render acceptable to men by his own example , was quite contrary to the gratifications of the animal life , and too vile and base to be essential to the perfection of human nature . object . . mat. xxvii . . if thou be the son of god , come down from the cross . answ . he that came into the world clothed with human flesh , and in the several actions of his life manifested himself to be a true man , would now in this last act keep a decorum ; that as he was born into the world like other men , partaking really of flesh and blood , and all the frailties and infirmities of mankind , sin only excepted ; so he would die like other men , and suffer a real separation of his soul from his body , that we might be conformable to him in his death , and die unto sin , crucifying all our inordinate lusts and affections , and descending into the grave with him by a profound humility and mortification ; which is a sufficient answer to this insulting cavil of the jews , that if jesus were the son of god , he must needs demonstrate it by a miraculous descent from the cross . chap. iv. that-christianity is every way fitted and accommodated for an effectual recovery of lapsed and degenerated mankind . to this purpose we must consider man as a rational being , endued with liberty of will , and a lord of his own actions , and consequently must be treated according to those faculties and qualifications bestowed upon him by the gracious bounty of his creator . and this being the nature of man , he is not to be dealt withal like a stock or stone , that is wholly inert and sluggish ; nor like a beast that is acted and led only by the impulse of sense ; but as indued with reason and intellect , and capable of discriminating between real good and evil ; and this principle in man cannot be forced without the destruction of his nature , but is allured and drawn by moral arguments . wherefore the design of god in the gospel being to wind men off from sin to a serious pursuit of virtue and goodness , he makes use of such arguments as are most powerful and efficacious for that end , and most sutable to the nature of man : as . what can more deter men from wickedness and vice , than the sober pressing upon them the consideration of a future day of judgment , wherein the just judge of heaven and earth will impartially look into their lives , and dispose of them according to the moral frame and disposition of their spirits ? to them who by patient continuance in well doing , seek for glory , honour and immortality , eternal life : but to them who do not obey the gospel , he will recompense tribulation and wrath. he that is convinc'd that the scriptures are the word of god , must likewise believe , that though god be patient and long-suffering , not willing that any should perish ; yet he is likewise just , and hates all sin whatever ; and to convince all unbelieving and atheistical persons of his displeasure against wickedness and vice , he has appointed a day wherein he will judge the world ; a day wherein jesus christ the blessed son of god shall visibly descend from heaven , accompanied with innumerable legions of mighty angels , before whose throne all wicked men and devils shall stand with paleness and horror , expecting the pronuntiation of that dreadful sentence , go ye cursed into everlasting fire ; which final doom and sentence shall presently be executed upon them ; for through the stupendious operation of the son of god , the infernal treasures of fire shall be opened , and an universal deluge of flame shall spread itself over the face of the aged earth , which shall be cleft and riven by terrible eruptions of sulphureous matter , breaking forth with horrible rage and fury from the lower regions , and this together with showers of fire raining down from thick and pitchy clouds , shall wrap universal nature in a sheet of flame , and complete an external hell , where the worm dieth not , and the fire is not quenched . tell me then , o man , thou that thinkest righteousness but an idle name , on whose hard and stubborn soul a discourse of another life can make no impression ; where will be the objects of thy love and joy , when the heavens shall be dissolved , the elements melt with fervent heat , and the earth with all the works therein be burnt up ? what shall support and bear up thy dying hopes , when all sensible things shall perish in this dreadful conflagration ? thinkest thou that the holes of the rocks , or the secret caverns of the mountains can hide thee from his eye which pierceth through obscurity ; who is every where present by his mighty power , and to whom the night is as bright as noon-day ? or will that just judge , who sits upon the life and death of all the sons of adam , be bribed with thy gold and silver , when the whole world is his , and the fulness thereof ? surely nothing but righteousness will then deliver from death , nothing but innocence and purity , white as the beams of light , can save the souls of men from eternal destruction : wickedness and sin like a talent of lead shall sink down those souls that have delighted in it , into that sulphureous lake where a most acute and searching pain shall stick close to them , and unspeakable torments weary their restless ghosts for ever . a sad and pitiable calamity ! but as just as great ; for the blessed author of all things does not make laws to ensnare the creation , nor does he directly and primarily intend punishment , but has entailed that upon disobedience , that men might consider and beware , and in time provide for their reception into all that happiness god made them for , and which he by threatning punishment , so affectionately desires they should enjoy . . that there might be nothing wanting to enforce the foregoing consideration , the scripture manifestly resolves our good or ill being in the other life to depend upon our deportment in this . it is in this life that we lay the trains of our future happiness or misery , and every moral action has an influence either good or bad upon eternity ; and here it is that we have a vital union and conjunction either with hell or heaven . to be born into this world , is not only a punishment , but a state of probation to us mortals , wherein he that acquits himself generously and nobly , fighting manfully against the world , the flesh , and the devil , and returns with the spoils and trophies of his conquered enemies to his beloved lord , shall be crowned with an eternal weight of glory ; but he that through faint-heartedness and cowardice yields himself a willing captive to his lusts and corruptions , sparing those rebellious sins and affections , with whom the captain of our salvation has sworn war for ever , he combines and unites himself to a living hell ; and no sooner is his soul dislodg'd from its earthly fabrick , but it descends into those regions of bitterness and sorrow , with which it so wilfully sought a cognation and affinity in this life . and he that will but patiently lend an ear to this , cannot so obstinately forsake his own good , nor delay and put off his repentance by imagining the day of judgment a great way off , and not likely to overtake him : for no sooner has death disseized him of his terrestrial tenement , but that universal nemesis which pervades the whole world , will fatally convey him to such a place and society , as he had prepared and accommodated himself for here on earth . and he that obstinately rejects the counsel of god , and sets at nought all his reproofs , will find that the wrath of the lord can reach him , and he will have little or no possibility left to better himself in the other world. . for the more ingenuous sort , who are rather attracted and won by the expressions of kindness and love , than the fear of external punishment ; what can more prevail with them , than to behold the ever-blessed son of god , who lived in the boundless tracts of truth and righteousness , forsake those celestial mansions , and come down and take a body of flesh and blood , and here lead an obscure and evanid life , persecuted and afflicted , never seeing good days , but always carrying an heart full of pensiveness and sorrow , and at last die a painful and ignominious death upon the cross ; and all this to recover and free the race of mankind from the tyranny and slavery of sin ? what can this but beget a suitable return of love in every ingenuous soul ? what kind heart is there that this spectacle will not fill with tears of love and joy , and with the most endearing expressions devote itself to a faithful obedience of so compassionate a saviour ? . the promises of the gospel are most suitable means for the reinstating men in the possession of gods own life , that possibly can be offered to the world. for he that considers how deeply vice and iniquity are radicated in our very natures ; and what great diligence and care is required to extirpate even a single habit , which of a long time hath gotten an entire and full possession of our minds ; and withal reflects on the crazy and sickly state of our most generous and manly faculties , how bedwarfed and unable they are to resist , through a continued imbibition of a sweet poyson from sense ; cannot but conclude the evangelical oeconomy would be very lame and imperfect , were it not instructed and furnish'd with arguments sufficient to countermand and outbalance the importunate solicitations of the degenerate principles of unrighteousness and sin. and indeed were not a crown of glory the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our holy faith , were not virtue countenanced with an appendent felicity , the face of the world would now appear as squalid and deformed , as in its first and greatest brutishness and barbarity : for who would seek the renovation of decayed righteousness , or who would entertain afflicted and oppressed holiness , if its reward did not fully answer and compensate whatever troubles , difficulties , and molestations do attend it ? who would buy religion with the expence of all his temporal interests , nay of his life itself , if he were not assured the happiness laid up for holy and incorrupt souls , did infinitely transcend and exceed the choicest pleasures and gratifications that are to be met withal in this region of mutability ? and that such a course and order of things should be taken , is not only a merciful provision of the good and wise creator of all things towards us sons of sense , but gives us a full evidence and assurance that his intentions for the recovery of the world are real and sincere , and renders unsuspected the grand dispensation of christianity . for had the gospel propounded only intellectual notions , and solicited our choice by things most remote from sense , while we were so fatally entangled and opprest with the incumbrances of dull mortality ; such a design would rather confound and amaze the faculties and capacities of men , than prove any whit serviceable for the regaining their antient liberty and command ; like a potent and vigorous light set before weak and distempered eyes , which rather blinds than affords them a true and faithful discrimination of objects . wherefore divine wisdom hath treated the sons of men after a sensible manner , and engaged them by arguments that more forcibly strike their fancies and imaginations , and have a greater influence for the promoting the indispensable duties of sanctity and truth , than any terrestrial pleasure can possibly be allective to the contrary . 't is true , if religion could consist with avarice , vain-glory , and ambition , the covetous miser who rips up the bowels of the earth for treasure , and spins out his life in a golden thread , would become a proselyte ; and he who seeks to ride upon the shoulders of the multitude , and lives upon the air and breath of popular applause , would need no inducements to turn christian : but when things go directly contrary , and he that will be a sincere disciple of the son of god , must crucifie his rebellious lusts , and descend into the grave of mortification , and cashier every inordinate motion and desire that hinders or any way obstructs his approach to so inestimable a good , as the possession of the blessed life of god ; and this not to be done without indefatigable industry and care , and as it were a dilaceration of himself from himself , that is , a forcible subjection of that grand principle of our apostasie and deviation from god , which is so mischievously powerful , to the commands and laws of our superior life ; there is no man can doubt , but that the promises of the gospel are infinitely necessary , in order to that weighty design eternal wisdom seeks to carry on by the promulgation of them to the world. which promises we may refer to these three general heads , . pardon of all our sins upon a true repentance and sincere conformity of our minds and spirits to the will of god. and this was the great end of christs coming into the world , that he might reconcile it unto god , and assure guilty sinners who had made themselves obnoxious to divine wrath and displeasure , that if they will return to their loyalty and obedience , and express an unfeigned repentance by sincere purposes and resolutions of a new life , god will forgive their past trespasses , and remember their iniquities no more . the whole gospel , what else is it , but a free and gracious declaration of pardon and forgiveness to the world ? which , as it takes away all direful and jealous thoughts , which criminal persons through a conscience of their own guiltiness and sin , and frequent presages of divine vengeance , are apt to retain of god ; so it gives them a true and faithful representation of his nature , that he is no dreadful and hurtful being encircled with tempests and devouring flames , no tyrant whose arbitrary love or hate are the rules and laws of his government ; but an almighty goodness whose pregnant fecundity gave life and being to the whole creation , and studiously endeavours the conservation of all things in all that happiness their natures are capable of . this was it to which the holy jesus bare witness , and published to the sons of men by going about doing good , and diffusing a spirit of real righteousness throughout the world : he took it upon his death that this was true , that god did infinitely desire the reconciliation of the world to himself , and that not for any self-ends or designs ( for what can accrue to him who is infinite life , and eternally possessed of whatever speaks perfection ? ) but for the sole good and welfare of things themselves , that every being might obtain that place and order in the universe , and enjoy all that felicity to which it was at first intended , and from which nothing but its own wilful wretchedness could degrade it . for gods justice is nothing but his goodness , power , and wisdom imployed for the maintenance and conservation of what is eternally just and right ; and if this may be done without extremity and rigour , his goodness doth as much oblige him to take the gentlest and mildest course , as any man can pretend his justice for exact punishment and severity . but that all the attributes of the deity might be at once secured , and fallen man restored to a capacity of being made happy again , christ appearing in human nature hath undertaken the cause of man , and given himself a ransom for all , the punishment due to us being transferred on him , and through the sacrifice and death of jesus , god is upon terms of peace and friendship with the world , and proclaims a free indulgence to all who will lay down their hostility and rebellion , and become obedient subjects to his kingdom . god takes no advantage against any man to destroy him , and 't is a horrid impiety in us , to suspect him of treachery and deceit ; and to represent god to our minds in such a fearful garb and image , as eternally wishing the destruction of the greatest part of his creatures , is no less idolatry , than to fall down and worship the works of our own hands . . the powerful assistance of gods spirit to enable us to perform his commands . when the great love the holy apostles bare to the lord christ , made them sorrowful for his departure , they supposing he would then leave them to the mercies of a faithless and perverse generation ; he takes compassion on his charge , and assures them that when the time comes that his bodily presence should be withdrawn from them , he would not leave them destitute and forsaken ; but send the comforter , the spirit of truth unto them , who should not only perform the office of an advocate , in pleading and maintaining the justice of his cause against the unrighteous world , but be a principle of love and purity in their hearts , and conduct them through the various windings and obliquities of error and falshood into the plain and easie paths of truth and righteousness . and for a confirmation of this promise , he appeals to common sense and the evidence of all mankind ; if ye who are evil know how to give good gifts to your children , how much more shall your heavenly father ( from whom all creatures proceed , and upon whom they depend more intimately , than faculties and actions upon the principles from whence they flow ) bestow his holy spirit upon them that ask it of him ? wherefore that no man might despair , and count it an impossible thing to atchieve a perfect victory and conquest over his lusts and corruptions ; god has promised , that the business shall not be transacted by our own single effort and solitary endeavours ; but that we shall have the powerful aid of his blessed spirit , than which nothing can be a more vigorous encouragement . for what can resist his almighty energy and virtue ? or what can be so stubborn and refractory , that he cannot render sequacious and obedient , who at first brought all things out of nothing ? be our lusts never so mighty and gigantick , and the powers of darkness never so resolutely armed against us , yet the strength and assistance derived to us from heaven , is able to put to flight all our enemies , and make us perfectly victorious . the spirit of god is no dull and sluggish principle , but a quick and active life ; and into whatever soul it enters , it is perpetually cleansing , and purifying , and refining it , till it have wholly extirpated and destroyed whatever beats no similitude with itself , and rendred the whole man an immaculate temple for the manifestation of its own glorious presence . let no man then pretend an invincible infirmity , or that he is fatally bound and enslaved to sin and vice ; for if we would but excite those powers god has given us , and by ardent breathings invocate the gracious auxiliaries of heaven , there would be wonders wrought upon our souls , the strength of our corruptions would abate , and our furious passions be restrained and reduced into discipline and order . . the last general head is the promise of a future and blessed immortality in heaven , when this present life is ended . the blessed jesus , while he lived upon earth , did not wholly obscure his glory in the mantle of flesh and blood , but gave a notable specimen of that efficacious life and power , which as he himself was already possessed of , so all those that believe in his name should hereafter be endued withal , which should melt their corruptible into incorruption , and translate them to the quiet and peaceful regions of immortality ; in his transfiguration upon mount tabor , which was enough to call off the thoughts and cares of men from the trifling concerns of this world , and teach them , that there was a better portion to be expected for all the sons of god and virtue in the pure and undefiled mansions of heaven , where dwells nothing but truth and goodness : but the most lively and pregnant evidence of the future subsistence of our souls , was his glorious resurrection from the dead , whereby as he was declared to be the son of god with power ; so it gives us a full assurance and convictive demonstration , even to outward sense , that the comfortless chambers of the grave shall not for ever detein us ; but that when he who is our life , shall appear and summon earth and sea to deliver up their dead , and open the secret receptacles of souls ; then shall all holy and righteous persons appear with him in glory , and take possession of their long expected joy , and receive the just recompence of all their pains and labours ; an inheritance incorruptible , undefiled , and that fadeth not away , reserved by a gracious providence in the heavens for them . all power is committed into the hands of christ , who hath vanquished death and hell , and captivated all the powers of darkness , and begotten us to a lively hope , that when we shall put off our mortality , and be released from all terrestrial pressures and incumbrances , he will cloth us with an heavenly body like unto his own body of light and glory . but lest we should undo ourselves with fruitless expectations , and flie to heaven in our vain dreams of salvation , before our sincere conformity to gods blessed will and commands has rendred us capable of that pure and holy state , fancying we can read our names written among the stars , before we have learnt the precepts of a holy life , god hath annexed conditions of obedience to all his promises , and resolved that no man shall be crowned , but he that with courage and perseverance maintains the war against sin and hell. and indeed the reward that is promised to all virtuous persons in the gospel , hath so great affinity and agreement with holiness , the condition of it , that in the nature of the thing itself , he cannot be capable of the one , who is not aforehand invested with the other : for what is heaven , but a state of spotless love and purity , where no envy nor malice straitens and contracts the boundless and enlarged , no clouds of passion or disordered lust obscure the brightness of that eternal day , where the sun of righteousness neither rises nor sets upon the horizon of time , but remains vertical for ever ? and now what concord can possibly be imagined between such transcendent beauty and glory , and the deformity and ugliness of the frame and temper of an unrighteous mans spirit , where every thing lies cross and untoward ; and his unruly desires , like the boisterous waves enraged by a sudden storm , sweep the bottom of his polluted soul , and throw up so much mire and dirt , that it defaces whatever is comely , and leaves not the least emblem of heaven to be discerned in it ? this is the grand importance of the promises of the gospel , which is enough to demonstrate the prudent care and dear affection of the son of god to the children of men , and a sufficient manifestation of the great ingratitude and unworthiness of those who do not believe in him , that it is not the want of reasons or convictive arguments , but their own careless and wretchless neglect of consideration , that makes them deaf to such charms of love , and stupid and unmindful of so important interests . but men seldom want objections against that which they have no mind to believe ; against this therefore 't is said , that if the promises of that eternal reward , christ has made to us in the gospel , be so framed as to be inevident to men , and leave them place of doubting ; it will be no such great crime in wicked persons , not to believe those promises , and so not to embrace them . to this i say , ( . ) that the gospel leaves no such place of doubting , as to make infidelity or a disbelief of it excusable . for unbelief can then only be excusable , when there are really wanting such arguments , as may beget faith in a rational and unprejudic'd person : but the gospel and the promises thereof being sufficiently confirmed by such prevalent reasons , as are apt to acquire belief and credence from an unbias'd nature , the pretended inevidence , where there is no just cause or suspicion of doubting , cannot at all patronize infidelity , nor be a reasonable ground to act contrary to what belief would otherwise incite them . it s true , were the arguments for the disbelief of the promises of life and salvation equal to , and strong as those that perswade us to the belief of them , there would be some colour and appearance of reason for rejecting them ; but when there can be no such doubting or fluctuation of judgment , as proceeds from an equilibration of arguments on both sides , it is impossible that infidelity should have any rational apology . for what can be more convictive , than to have some holy and divine person come into the world , who should by many infallible miracles , wonders , and signs , give an evident proof that he came from god ; and for a full confirmation of his doctrin , rise from the dead the third day after the suffering a painful and ignominious death ; and to shew that he was no spectrum or illusive phantasm , conversing with his disciples for the space of forty days , and afterwards ascending in their presence into the highest heavens , there to rule and govern his church till the end of the world ; to testifie which his apotheosis , he sends down his holy spirit upon his apostles , and enables them to speak with tongues and do miracles : which scheme of providence doth so palpably evince the interposition and efficiency of a deity , and that all these things hapned by his actual concurrence , that he must on purpose blind his eyes , who will not see it . . all the place of doubting , which is left to us in the belief of the promises of the gospel , is no other than what may be in the highest moral certainty imaginable . it only leaves a possibility that , notwithstanding all the arguments brought to confirm it , it may yet be otherwise . every thing is not capable of a mathematical demonstration , but the ways of probation are different according to the diversity of subjects . and certainly , he will be a very imprudent man , that will neglect an important affair , to the undertaking of which he hath highly probable reasons , only because 't is possible it may be otherwise . . it was a great piece of divine wisdom , so to order the gospel that the promises of life and salvation should not be so evident , as those things that are known by sense or demonstration ; but only so far as might conciliate faith in a rational person , that thereby the wicked tempers and dispositions of men might the more plainly be discovered . if the gospel had been so demonstratively certain , so as to exclude all doubting , i. e. possibility to the contrary , all men would have been forced and necessarily good , and all that praise which is due to the embracing of virtue , would have been lost ; but now that men believe , when notwithstanding there is a possibility to the contrary , the trial of their faith will be found unto praise and honour and glory at the appearing of jesus christ . for what praise is due unto him , that believes not out of choice , but from the necessary and demonstrative truth of the thing itself ? let not any man therefore flatter himself with hopes , that this will patronize and defend his infidelity , that it was possible the evangelical promises might be uncertain ; but let him consider , upon what account his faith induces him to act in the affairs of the world. will a human faith be sufficient to perswade the merchant to commit his life and fortunes to the flattering waves , when he knows not but a merciless pyrat or the next succeeding storm may bereave him of both ? will the souldier march all day scalded with heat , or pinched with the northern cold , and expose his body to a storm of bullets and swords drunk with his companions blood , and all for the spoils of an uncertain conquest ? shall this be able to put us upon action , and shall not the belief of the gospel , which is not half so uncertain or inevident as this ? we need no such firm ground to build our faith upon in matters of the world , and therefore we are utterly inexcusable , if we do not believe in the son of god , who hath brought life and immortality to light . finis . notes, typically marginal, from the original text notes for div a -e lib. . contra celsum . cor. . . & . . john . , &c. lib. contra celsum . euseb . praepar . lib. . de praesc . adv . haereticos . lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . christ why born of a virgin . of the star. * the same the colledge of priests affirmed of the comet that appeared at the ludi veneris genet●icis instituted by augustus . plin. l. c. . and virg. ecl . ecce dionaei processit caesaris astrum . of the vvise men. christ god and man. a systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, arminians, and socinians discussed and handled, several scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by edward leigh. leigh, edward, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, arminians, and socinians discussed and handled, several scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by edward leigh. leigh, edward, - . [ ], , [ ] p. printed by a.m. for william lee, london : . reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and 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bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng theology, doctrinal. church history -- th century. christianity -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion leigh's body of divinity . a systeme or body of divinity : consisting of ten books . wherein the fundamentals and main grounds of religion are opened : the contrary errours refuted : most of the controversies between us , the papists , arminians and socinians discussed and handled . several scriptures explained and vindicated from corrupt glosses ▪ a work seasonable for these times , wherein so many articles of our faith are questioned , and so many gross errours daily published . by edward leigh esquire , and master of arts of magdalen-hall in oxford . quisquis bonus verusque christianus est , domini sui esse intelligat , ubicunque invenerit veritatem . august . de doctrina christiana l. . london , printed by a. m. for william lee at the sign of the turks-head in fleet-street over against fetter-lane , m. dc . liv. to all the orthodox and godly magistrates , ministers and people of england , who are lovers of truth and holiness . i am not ignorant that the socinians make sport in their books with the protestant authours , because they call themselves the orthodox , and say , we use that as a spell , thinking thereby to charm all dissentiates . and some that plead for universal redemption , apostasie of the saints , and such corrupt doctrins , seem to slight those mormolukes of arminianism , pelagianism , socinianism . yet there are those who are orthodox , whose judgement is sound in matters of faith , and there are also without question many in these dayes , who are hetrodox and unsound in the faith , we have no such custome , nor the churches of christ , saith the apostle , cor. . . the concurrent judgement of the reformed churches is not to be slighted . that saying of vincentius lirinensis cap. . in commonit . adversus haereses is worthy our serious consideration , mos iste semper in ecclesia viguit , ut quò quisque foret religiosior eo promptius novellis adinventionibus contrairet . that custome ( saith he ) hath still flourished in the church , that the more religious any one was , the more readily he would oppose new inventions . truth is precious and should be maintained : errour is dangerous and should be opposed . buy the truth and sell it not , saith salomon . ierusalem is called a city of truth , zech. . . the church is called the pillar and ground of truth , tim. . . christ came into the world , that he might bear witness to the truth , iohn . . the prophet ieremiah complains , that none were valiant for the truth . contend earnestly for the faith , which was once delivered to the saints . we can do nothing against the truth but for the truth , saith paul , it is made a sign of christs sheep , iohn . , . to take heed of errours and false teachers . our magistrates should do well to follow the examples of our iosiah king edward the sixth and queen elizabeth ; two things in king edward , . in his honouring the word of god. . in his opposing of errour and false worship . when he was crowned , they put into his hands three swords : he answered , there was one yet wanting , the word of god , the sword of the spirit , which was farre to be preferred before all those . when he was pressed by bishop ridley and others to tolerate his sister masse in her own chappel , he would not ( though importuned ) yeeld thereunto , saying , he should dishonour god in it ; and being much urged by them , he burst out into tears , and they affirmed , that he had more divinity in his little fingers , then they in all their bodies . queen elizabeth after her coronation , when the bible was presented unto her at the little conduit in cheapside ; she received the same with both her hands , and kissing it , laid it to her brest , saying , that the same had ever been her chiefest delight , and should be the rule by which she meant to frame her government . fregevill a wise french writer in his apology for the general cause of reformation , observes two memorable things in queen elizabeths government : . that under her first , reformation had free and full course throughout england . . that she was a favourer of the clergy . she once in her progress visiting the county of suffolk , all the iustices of peace in that county , met her majesty , every one of them having his minister next to his body , which the queen took special notice of , and thereupon uttered this speech , that she had often demanded of her privy councel , why her county of suffolk was better governed theu any other county , and could never understand the reason thereof but now she her self perceived the reason , it must needs be so ( said she ) where the word and the sword go together . it is the duty of the magistrate not onely to regard that the life of his subjects be civil and honest , but also that it be religious and godly . therefore we are taught to pray for them , that we may live under them a peaceable life , not onely in all honesty , but also in all godliness , or true worship of god , as the word used by the apostle doth signifie . therefore the king was commanded to take a copy of the whole law , and not of the second table only , implying that he should look to the execution as well of the first table as the second . ministers also should appear for the truths of god , and be able ( now if ever ) to convince the gain-sayers , tit. . . the scripture is profitable for doctrine and for reproof , tim. . . shall we have the pelagian doctrine of free-will , and the power of nature pleaded for ; and our bertii maintaining the apostasie of saints , and shall we have no bradwardines to write de causa dei , nor augustines de bono perseverantiae ? i remember when the worthy prolocutor of the assembly with other divines , brought in the confession of faith into the house of commons , he said , they had been the longer , and had taken the more pains about it , that it might obviate the errours of the times . sozomen relates a very remarkable story to this purpose . when the synod of nice was called against arius , many of the wiser heathens came thither to hear the disputation there . one philosopher among the rest behaved himself very insolently there , and petulantly derided the christian ministers : an old plain countrey-man ( ex illustrium confessorum numero ) being not able to brook his arrogancy , desired to dispute with him , and having a last gained liberty , he began thus , philosophe audito , vnvs est devs coeli , terrae , &c. hear philosopher ( making a confession of his faith ) there is one god , maker of heaven and earth , and all things invisible , and then shew'd how christ was born of a virgin , and conversed here with men , and died for them , and should after come to judge men for all that they had done here on earth , and then concludes , that these * things are so without any other curious search , we certainly beleeve . therefore do not spend your pains in vain in a curious refuting of these things , which are only rightly understood by faith , or in searching how they may be done or not . but if thou beleevest , answer me some questions ; with which things the philosopher being astonished , answered , i beleeve ; and giving him thanks that he had overcome him , was not onely of the same judgement with the old man , but also began to give counsell to others ( who were before enemies to the christian faith as well as himself ) to assent to the christian doctrine , and added an oath , that he was not onely changed by a divine deity , but also by a certain unexpressible force was converted to the christian religion . if zanchy may be credited , the perseverance of saints in the faith , is a main part of the gospel . vedelius in his panacea apostasiae bono constantium & lapsorum praescripta . l. . c. . shews , that an apostate breaks all the ten commandments . i wish that the reformed churches by their unhappy divisions ( fomented by the boutefeus of christendom , the lesuites ) do not weaken themselves , and accomplish their enemies great design . it is observed by chemnitius * , that in the year . the iesuites by the intercession of cardinal contarenus did obtain from paul the iii , that he would confirm that order by his pontificial authority , who did ratifie it with this caution , that onely threescore men should be of that society . but when afterward they observed that that order was more active then others in upholding the tottering church of rome , he decreed in the year . that this society of the iesuites should not be limited to any either terms of places , or number of persons . it is also observable what campanella laies down in his discourse of the spanish monarchy ; it is manifest ( saith he ) that the king of spain if he could subdue england with the low-countreys , would soon become monarch of all europe , and a great part of the world . now nothing so much conduceth to overthrow the english as a dissension and discord stirred up amongst them and the dutch , and perpetually nourished , which will soon ( saith he ) afford better occasions . in chap. . of the same book he speaks much to the same purpose . parsons the english jesuite in his memorial for reformation , or a remembrance for them that shall live when catholick religion shall be restored unto england , he would have the grand charter burnt , the municipal laws abrogated , and the innes of court converted to some other use ; that for lawyers . then for divines , the colledges in both the vniversities should be onely in the power of six men , who should have all the lands , mannors , lordships , parsonages , &c. and what ever else belonged to church or cloister resigned into their hands . that at the beginning no mans conscience be pressed for matters in religion : then , that publick disputations between papists and protestants be held in both the vniversities . that for some years it will be more commodious for the publick , and more liberty for the preachers , to have no appropriation nor obligation to any particular benefice , but itinera — mitto caetera . m. smiths preface to dailles apology for the reformed churches , translated by him . he saith there he hath been told by the london booksellers , that at the least thirty thousand popish books have been printed here within these three last years . shall the iesuitical and heretical party be so active for popery , for errour , and shall not the orthodox be as studious to hold fast and hold forth the truth ? let magistrates make the interest of christ his truths , his worship , his people , their great interest , let them discountenance gross errors and damnable heresies . let ministers preach down , pray down , live down those abominable doctrins now amongst us : let all the people of god study fundamentals , labour to be stablisht in the truth , and in their places oppose falshood , libertinism and all horrid blasphemies , and pray earnestly to god , that he would cause the false prophets and the unclean spirits to pass out of the land , zech. . ● . and i should yet hope ( though our case be very sad ) that god would continue his gospel still amongst us in power and purity , though by our sins we have forfeited so great a mercy ▪ which blessing that it may be vouchsafed unto us ( though altogether unworthy ) shall be the prayer of , your true christian friend and hearty well-wisher edward leigh . to the christian and candid reader . reader , divers have since the publishing of my treatise of divinity ( consisting of three books ) exprest their good esteem thereof , and withall have said , that if the like were done upon the whole body of divinity , it would be a very usefull and profitable work : i have therefore inserted divers things into the former treatises , and also enlarged them so farre by the addition of other subjects , as to make a compleat systeme or body of divinity . i relate not here of the covenant and promises , asslictions or martyrdoms , because i have in my books of divine promises and saints encouragements , sufficiently discussed those several points . divines go different wayes in their handling of positive divinity and give several titles to their books ; some call their work , a systeme of divinity ; others , a synopsis ; others , a syntagma ; others , common places ; some , the m●rrow , some , the body of divinity ; others , the summe of divinity . there are calvins institutions , bullingers decads , zanchies works , gerhards common places ▪ ursins summe of divinity , and some others , that have more fully handled the body of divinity , but there are few of our english writers ( unlesse master perkins of old , and bishop usher lately , who have largely and fully written in english this way . some reduce all the principles of religion into more , some to few heads . some referre all to those four heads , . quae credenda , what things are to be beleeved in the creed . . quae facienda , what things are to be done in the commandments . . quae petenda , what things are to be begged in the lords prayer . . quae recipienda , what things are to be received in the sacraments . the creed , commandments , the lords prayer , and the sacraments . though i do not punctually observe that method , yet i handle all those four subjects . i speak of god and his attribute almighty in the second book , and handle all the articles which concern christ in the fifth book , where i treat of the recovery of man by christ , and somewhat of the holy ghost in the seventh book ( where i handle the benefits by christ ) in sanctification . sanctification of the church and communion of saints i speak of in the seventh book . of forgivenesse of sins in the fifth petition of the lords prayer , and in the doctrine of iustification . of the resurrection of the body , and last iudgement , and life everlasting , i treat in the last book . i handle the commandments in the ninth book . the lords prayer and sacraments among the ordinances in the seventh book . i shall now particularize the several subjects of each book according to the method i observe . first , i treat of the scriptures or word of god , the divine authority of both the old and new testament : i maintain against the antiscripturists and such as go about to take away all the old testament . it was necessary that god should give us some outward signification of his will. all creatures have a rule without themselves to guide them in their operations . the scripture is the rule of faith and life , isa. . . all extraordinary wayes of revelation are now ceased , we are to pray for a further discovery of gods minde in his word , ephes. . . not to expect new revelations ex parte objecti , but ex parte subjecti , a farther clearing of the scriptures to us . some say the old testament is a dead letter * , so is the new without the spirit ; how can we convince the iews but by the old testament ? the same spirit spake in both testaments . some turn the whole word into allegories ; others deny consequences out of scripture to be scripture , nothing is scripture ( say they ) but what is found there expresly . what is necessarily inferred is scripture as well as what is literally exprest , levit. . . the apostle proves the resurrection by consequence . paul and apollo act. . . & . . proved to the iews by the scriptures that jesus was the christ , although in those scriptures these very words are not found , but are deduced by a necessary consequence . in the second book i treat of god , that place exod. . , . is as full a description of gods attributes , as any in all the scripture . the hebrew doctors note , that there are thirteen attributes , and but one that speaks of iudgement ( that he will punish the sins of fathers upon their children ) all the other twelve are meerly , wholly mercy , and his iustice is mentioned to invite men to lay hold on mercy . all principles , rules and motions to duty are to be found in god , gen. . . joel . . the heathens extolled the knowledge of a mans self , — e coelo descendit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but christians must chiefly study to know god , chr. . . jer. . . joh. . . the understanding of the angels is perfected by the contemplation of the excellencies that are in god. we shall not be properly comprehensores in heaven ( although the schoolmen sometimes say so ) yet we shall know god in a far more perfect manner then in this life , cor. . . cor. . . if god were more known , he would be more loved , seared , honoured , trusted . god is primum verum which satisfies the understanding , and summum bonum which satisfies the will. deo solo nos debemus frui , rebus aliis ●●i , we ought to enjoy god alone , and use the world . we are said to enjoy a thing , with which we are delighted for i● self to use that which we referre to another thing . i will conclude this with that excellent speech of * austine concerning gods knowledge ▪ non enim more nostro ille , vel quod futurum est , prospicit , vel quod praesens est , aspicit , vel quod praeteritum est , respicit : sed alio mo do quodam à nostrarum cogitationum consuetudine longe alteque diverso . in the third book i handle the works of god. the serious considering of gods works is a great part of sanctifying his name . besides the natural there is a spiritual use to be made of all the creatures , revel . . * . the sunne points to christ , the moon to the world , the starres to the ministers of the gospel . how frequently did our saviour take occasion from earthly things to teach men heavenly truths . in the fourth book i speak of the fall of man , and so of original and actual sins . some divines hold that there are three parts of original sin : . the guilt of adams sin . . the privation of original righteousness . . the corruption of nature . of the imputation of adams sinne to us , garissolius a learned and pious french minister hath written a large book . he shews there the consent also of reformed churches therein ; but how great an agreement there hath been of churches and ecclesiastical writers , ancient and modern in this matter , andrew rivet hath taught in a peculiar book published upon that argument . every man by nature hath likewise lost the image of god , and is born empty of grace and righteousness , and wholly corrupt , rom. . , . & . . rom. . . to the end . ephes. . . & . . to the end . & . , , . tim. . . to the . some say we are dead , as we come out of the old adams hand , but through the undertaking of iesus christ all men are restored unto a state of grace and favour , and that through common grace , they may believe if they will. but all unregenerate men are still under the state of death , and there is no such intrinsecal power in them , this man is regenerated ( say the arminians ) and not that , because he hath better improved his abilities , but the work of regeneration is an effect of special discriminating grace . some of our divines say , god hath left some few relicks of his image in us since the fall , to leave us without excuse , and as a monument of his bounty , and in pity to humans societies , some knowledge and some restraint upon the conscience . others dislike this opinion , and say , that righteousnesse in adam was connatural , but consisted not in any natural abilities , and that these remainders of gods image must be of the same kinde with what is lost , and so good in gods account , and then man shall not be wholly flesh , and so there will be something for grace to graff upon , which the arminians lay hold on . in the fifth book , i speak of mans recovery by christ , phil. . . to the ● . heb. . . to the . heb. . . mark . , . as he had the grace of union and unction , so we through him , when we are united to him , we partake of his fulnesse , iohn . . by the first adam we lost gods image , favour and communion with him : by the second adam gods image is restored in us , we are reconciled to god , and have accesse to him , yet he died not for all . . the reason why none can lay any thing to the charge of gods elect , is because christ died for them , rom. . , . if therefore christ died for all , none can lay any thing to the charge of a reprobate more then to the charge of gods elect . . christ prayed only for those who either did or should believe in him ; and for whom he prayed , for them only he sanctified himself , john . , . that is , offered up himself in sacrifice upon the cross for them . . if he died for all from the beginning of the world , then he died for all those that already were damned . . then he hath merited salvation for all , and shall they then fail of salvation ? in the sixth book i speak of the church and antichrist . there is much spoken in these dayes of the admitting of members , and of the free gathering of churches , i would wish such to weigh well what m. baxter hath in his christian concord , pag. . to ● . for the judgement of divers reformed divines holding the pope to be antichrist , see vigniers preface to that excellent book of his , entituled , theatre de l'antichrist , and m. prinns canterburian doom , p. , , . if that be true which i heard from the professour of divinity in the university out of the pulpit . bellarmine saith , that since that doctrine prevailed amongst us , that the pope was antichrist , that they have been of the losing hand : i wonder then why some of our divines should speak and write so warily that way . i might adde divers things to that i speak there of the iesuites and monks . the dominicans come nearer us then the fraciscans . friar francis is highly commended by the papists for three notable acts : first , for gathering worms out of the way . secondly , for calling all manner of beasts , as worms , and asses his brethren . thirdly , for taking lice off beggars , and putting them on himself , yea into his own bosom . see lewis owens running register , his unmasking of all popish monks and iesuites , and also his speculum jesuiticum . in the seventh book i speak of our union with christ , and the special benefits by him , adoption , john . . iustification , act. . , . sanctification , thess. . . col. . . rom. . . to the end . cor. . , , , . gal. . , , . ephes. . . to . philippians . . to the . in the eighth of the ordinances , where i shew the need of them , for the ablest christians here , and maintain the several ordinances . for that of baptism , why should the priviledge of infants under the gospel be straighter then it was under the law ? or actual faith be more required in all that are to be baptized , then it was in those that were to be circumcised , when cirlumcision as well as our baptism was a sacrament of admission into the church , and a sign and seal of the righteousnesse of faith , rom. . . in the ninth book i speak of the decalogue , where i acknowledge i have received much help from a manuscript of m. wheatleys for the four first commandments , and of m. bals for the first . see m. caudries second part of the sabbath . in the last i treat of glorification , mat. . . cor. . . see an excellent sermon of master thomas goodwins of this argument , stiled , the happinesse of the saints in glory on rom. . . i have not only gone over the several heads of positive divinity , but i have likewise handled many , if not most of the chief controversies betwixt us and the papists , the arminians , socinians , and also discussed several things about church-government , to make it more full , and generally usefull to settle men in the main truths . it is reported of david paraeus , that his labour was bestowed in polishing the body of christian doctrine , collected by zachary ursine , and that he desired not to die , till he had finished that task ; but when he had concluded it , he joyfully uttered these words , now , lord , suffer thy servant to depart in peace , because i have done that which i desired . i have cause to bless god , as for that good esteem which my other labours have generally found amongst both learned and pious christians , so for enabling me to accomplish this great work . some may perhaps blame me for gleaning some notions from such as i hear , as well as from the authors i reade . to that i might say , habes confitentem , sed non reum , i know no such guilt in it , if i do make use sometimes of some special observations i hear from the pulpit , though i hear often the same things from several persons . some hold that a mans sermon is no longer his own when he hath preached it , and i think the ears as well as the eyes are senses of discipline . besides many divines and some rabbies ( though i had but harsh language from one divine ) have acknowledged themselves beholding to me for my labours , therefore i hope none will grudge , if i do likewise benefit my self and also others by my collections in that kinde . i pray god to guide us all in the truth , and to preserve us from apostasie in these declining dayes . thy hearty well-willer edward leigh . imprimatur iune th , edmund calamy . prolegomena . hebrews vi. i. the apostle chides the hebrews in the former chapter for their ignorance and uncapablenesse of divine mysteries , from vers . . to the end . he tels them they were dull of hearing , and that their ignorance was affected ; they might for their time and means have been teachers , and yet now they must be taught ; and ( which is strange ) the very principles of the word of god. here in the beginning of this chapter he earnestly exhorts them to increase both in knowledge and obedience . leaving ] the apostle alludes to men running a race , they leave one place and go on forward ; we must leave the principles of religion , that is , not stick there , but passe on to a greater perfection . the apostle hath reference to the schools of the iews where he was trained up ; there were two sorts of schollers , . punies or petties . . proficients , perfectists . six principles are named , as so many heads and common-places of the ancient catechism ; not but that there were many other necessary principles ; yet they might be reduced to these : . two main duties , that is , . the doctrine of repentance from dead works , that every man is dead in sinne by nature , and therefore had need to repent . . the doctrine of faith in god , in his nature , as manifested in the word , and revealed in christ. . two means , . the doctrine of baptisms , by which in the plural number he means both the sacraments ; and also the inward baptism of christ , and that outward baptism of iohn , that is to say , of the minister , though some * referre it to the set times of baptism . . the imposition or laying on of hands , that is by a trope or borrowed speech , the ministery of the church upon the which hands were laid , not the sacrament of confirmation , as à la●ide expounds it : so cartwright in his harmony . see m. gillespies miscel. cap. . pag. , . and m. cartw. rejoynd . p. . . two benefits , resurrection of the dead , that the same numerical body shall arise again , that it dies not with the body ; and eternal judgement , so called metonymically , because in that judgement sentence shall be given concerning their eternal state , either in weal or woe . vide grot. in matth. . . not laying again the foundations ] three things are required in a foundation . . that it be the first thing in the building . . that it bear up all the other parts of the building . . that it be firm and immoveable . simply and absolutely in respect of all times , persons , and things , christ * only is the foundation upon which the spiritual building of the church is raised . the first principles of heavenly doctrine are named here a foundation , because they are the first things which are known , before which nothing can be known , and because upon the knowledge of these things all other parts of heavenly knowledge do depend . they must be so firmly laid and received at the first , as they should never be questioned more , not that ministers may not preach again of principles . those that deny fundamentals must of necessity destroy religion . perfection is building on the old foundation . in no age since the gospel dawned in the world , were all fundamentals in religion denied till now . the apostles are the foundation of the church , * ephes. . . revel . . . in three respects , . because they were the first which founded churches , and converted unbelievers to the faith . . because their doctrine which they received immediately from god by most undoubted revelation without mixture of errour or danger of being deceived , is the rule of faith to all after-comers . . because they were heads , guides , and pastors of the whole universal church . the proposition or observation which ariseth from these words thus opened , may be this , the principles and foundations of christian religion must be well laid . or thus : catechizing and instructing of the people in the principles of religion is a necessary duty to be used . the apostle illustrates this by a comparison , first , from schools ; secondly , from building , the foundation must be first laid . the excellent definition of catechising which the apostle here gives , yeelds us two good proofs of its necessity . . it is the doctrine of the beginning of christ , by some rendred not unfitly for the sense , which gives beginning in christ. . it is a foundation which bears up all the building ( without this , preaching is to no purpose ) which though it makes the least shew , yet it is of greatest use ; it establisheth men , and keeps them free from wavering . . this course is most agreeable , . to art ; all arts proceed from principles . physicians have their principles , lawyers their maxims , philosophers their chief sentences . . to nature , which first forms the vital parts , then the more remote . . it is sutable to reason . principles are , . easiest in themselves . . facilitate other matters . . are the most necessary doctrines of all the rest , they bear up all the rest . . are of continual and constant use ; principia sunt minima quantitate , maxima virtute . . gods order and practice hath been still to lay principles ; things might easily passe from one to another at first , they lived so long . cain and abels sacrificing is an evidence of catechising before the flood ; there was no word written then , therefore it is like their fathers taught them . it was practised by abraham , gen. . . the fruit of which observe in his sonne . gen. . . and servant , gen. . . god himself writes a catechism for the jews , describing a short compendium of religion in the two authentick tables of the law. hannah delivered samuel to eli his instructor so soon as he was weaned . iehoiada taught the young king iihoash . david and bathsheba practised it , chron. . , . psal. . . prov. . . & . . and salomon himself seems to give that precept out of the most experience of his own most excellent education , teach a childe the trade of his way , and when he is old he shall not depart from it ; though himself scarce did so ; and eccles. . . he draws all which he had said in his whole book to two heads , fear god and keep his commandments . catechizing was also practised by christ and his apostles , luke . . acts . . heb. . , , . christ allowed of h●sanna sung by children . he begins with regeneration to nicodemus , and he drew the whole law into two heads , matth. . . iohn and christ preacht faith and repentance , and the apostles a after them . theophilus was catechized , luke . . apollos , act. . . timothy , tim. . , tim. . . the apostle paul commends to timothies custody a patern of wholsome doctrine , which he cals b a form of doctrine , rom. . . and the analogy of faith , rom. . . that is , certain plain rules , unto which all others must hold proportion . the magdeburgenses observe from these places , and that heb. . that there was catechismus ab apostolis tra●itus , that the apostle drew the doctrine of the gospel into short heads for the instructing of the children of the church . this duty principally belongs to ministers , their office is set down under the name of catechizing , let him which is catechized make him that catechizeth partaker , gal. . . ministers must plant and beget as well as increase and build up , feed the lambs as well as the sheep ; they are compared to nurses , wise stewards , skilfull builders ; it must be performed by housholders also , ephes. . . god chargeth parents to perform this duty , deut. . , . rehearse them continually , whet them upon thy children , often go over the same thing , as a knife doth the whetstone . they are bound to bring up their children in the nurture and information of the lord ; children were to be taught the meaning of the passeover , exod. . . masters of families also must instruct their servants which are ungrounded , as children . christ instructed his apostles , he taught them how to pray , he being the master of the family , and they his family , as appeareth , because he did eat the passeover together with them ; and the law appoints that every family should celebrate that feast together . the reason why god specifieth not this point in the masters duty , is , because if it be performed by the father , it shall be needlesse , seeing it is done to the masters hand ; but if the father neglect it , surely the master which succeeds in the fathers room , and hath his authority , must see it done . for as a father in israel was bound to see his own sonne circumcised , so he was bound to see his servant circumcised ; and if to circumcise him , sure he must as well make him as his childe to know what circumcision meaned . and what christ did as a master of a family , that must every master of family do , seeing we must be followers of christ every one in his place ; therefore every one must instruct his ignorant servants in the truths of religion . the jews did use catechizing ; cyprian saith , optatus exercised it at carthage , and origen at alexandria , clemens alexandrinus had his poedagogus , lactantius and calvin their institutions , athanasius his synopsis , augustine his enchiridion , his books de doctrina christiana , and de catechizandis rudibus . catechizing is institutio viva voce , a kinde of familiar conference . the hebrew verb chanach signifieth to instruct or train up even from childehood ; and to initiate or dedicate , from which word holy henoch c had his name , importing nurture in the fear of god. the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to sound or re-sound as by an eccho , and is applied even by heathen writers unto that kinde of teaching which is by word of mouth , sounding in the ear of him that is taught , and especially unto the teaching of the first rudiments of any science whatsoever . it signifieth any kinde of vocal instruction , acts . , . viz. that whereby the principles of christian doctrine are made known unto the hearers , as luk. . . instructed or catechized , gal. . . taught or catechized . see acts . . rom. . . cor. . . catechizing is a plain and easie instructing of the ignorant in the grounds of religion , or concerning the fundamental principles , familiarly by questions and answers , and a spiritual applying the same for practice . whatever the catechizing in the primitive church was in private , for the publick it seems not to have been dialogue-wise d by question and answer , but in a continued speech , with much plainnesse and familiarnesse catechizing differs from preaching ; preaching is the dilating of one member of religion into a just treatise ; catechizing is a contracting of the whole into a summe ; preaching is to all sorts , catechizing to the young and rude . catechizing is , . plain ; that none might excuse themselves ; that the most illiterate might not say at the day of judgement , o lord , thy wayes were too hard for us . . that the manner of the teaching might be sutable to the hearers . . that no governours might pretend the difficulty of it . . instructing , which implieth that original ignorance and blindenesse we were born with . . it is such an instructing which is by way of distilling things in a familiar manner ; our saviour did not give the people whole loaves , but distributed them by pieces . . such an instructing as acquaints them with the meaning of things , and spiritually applies the same for practice . it is not enough to say the creed and lords prayer , but to understand the sense , and apply it to practice . . an instruction by way of question and answer , which is thereby made more plain and familiar . the exercise of catechizing hath been proved to be most ancient , and very necessary and usefull ; and therefore it should be alwayes continued in the church . . because there will alwayes be found babes which stand in need of milk , not being able to bear strong meat . . because as no building can stand without a foundation , and none can be expert in an art except he learn the principles thereof : so none can have sound knowledge in divinity , except he be trained up in the grounds thereof . the best way to perform this exercise , is , . by short questions and answers , the minister demanding the question , the people answering . . it must be done purely , cor. . . . plainly , cor. . . heb. . . . soundly , tit. . . . orderly . . cheerfully and lovingly , tim. . . praising the forward , encouraging the willing , patiently bearing with all , admonishing such as are unruly . amesius his christianae catechesios sciagraphia is usefull this way , and nowels catechism in latine ; in english there are b. ushers , m. bains , m. cartwrights , m. balls , and m. crooks guide , and now the assemblies . here is a fault that both teachers and hearers must share between them ; ministers do not teach principles sufficiently , happy is that man which can say with paul , i have kept back nothing that was profitable . . those are too blame which will not be taught , children and servants which are stubborn and unwilling to be catechized ; some say they are too old to learn ; but are they too old to repent and be saved ? some say , they are past principles , they are not now to be grounded ; but we may say with the apostle , whereas they ought to be teachers , they had need themselves to be taught . such people rebell against their minister or master , whose duty is to teach them , and god who commands it . let men be exhorted to practise this duty , ministers , masters , parents ; schoolmasters teach the a , b , c , and the grammer , suffer little children to come unto me . consider , . thou broughtst thy children into the world blinde and deformed . . thou canst not else have comfort in thy children or servants ; many are crost in their family for want of this , and many at the gallows will cry out , if they had lived where they had been instructed , they had never died a dogs death . greenham saith ; thy children shall follow thee up and down in hell , and cry against thee for not teaching them . he that will not provide for his family ( saith paul ) is worse then an infidell ; and he that will not teach them is worse then a beast . the old nightingale f teacheth the young to sing , and the old eagle her young ones to flie . children ill brought up were devoured by bears , to teach parents g , that since they have done lesse then bears , who shape their whelps by much licking and smoothing them ( though vossius * and dr. brown h deny this ) they therefore by bears were bereft of them . it is good therefore to season our children i with wholsome truths betime ; a vessel will long keep the savour of that with which it is at first seasoned , and the devil will begin betime to sow his seed . master belton upon his death-bed spake unto his children thus , i do believe ( saith he ) there is never a one of you will dare to meet me at the tribunall of christ in an unregenerate condition . it will be a great comfort to thee and benefit to them when they are instructed in the points of religion ; if thy children die , yet thou mayest have great hope of them , when thou hast acquainted them with the principall grounds of religion . the papists in the preface to the catechism of the councel of trent , confesse that all the ground we have got of them is by catechizing ; and let us look that we lose not our ground again for want of it . iulian himself could not devise a readier means to banish k christian religion , then by pulling down the schools and places of educating children . egesippus saith , that by vertue of catechizing there was never a kingdom but received alteration in their heathenish religion within fourty years after christs passion . all ignorant persons though they be grown in years must be willing to be instructed and catechized . ignorance in principles is a great sin : . the lord appointed a sacrifice for ignorance , heb. . . . he requires repentance for it . . it is the original of all the errours in a mans life , both in doctrine and worship , cor. . . ioh. . . such will be a prey to false teachers , col. . . . the ground of all instability in the wayes of god , ephes. . , . and of that non-proficiency that is in men , the way to damnation , act. . . theophilus a noble-man and of ripe years was catechized , as the greek word shews ; ignorance bringeth men to the very pit and gulph of destruction , hos. . . and vers . . pet. . . christians should be ready to give an answer to every man which doth ask them a reason of the hope which is in them ; the foundation is that which is first and surest laid , and hath an influence into all the building . men should do all upon trial and solid conviction , thess. . . ioh. . . the papists would have the people take things upon trust , they say , those places concerne the doctours of the church not the people , but compare the , and . vers . in the thessalonians , and . vers . with . in iohn , and we shall see the contrary . this trial is profitable , first , because truth then will have a greater force on the conscience . secondly , this is the ground of constancie , pet. . . thirdly , hereby we shall be able to maintain the truth , matthew . . the scriptures are fundamentum quo , the fundamental writings which declare the salvation of christians , iohn . . christ fundamentum quod , the fundamental means and cause which hath purchased and doth give it , iohn . . the m person we must build on is christ , cor. . . he is called the foundation of foundations , isa. . the doctrinal foundation is the written word of god , which is not only the object and matter of our faith , but the rule and reason of it . hold christ as your rock , build on him , the scripture as your rule and the reason of your believing ; this is general , there are some particulars . first , some things are simply necessary ; it were a notable work for one to determine this , how much knowledge were required of all . secondly , not absolutely necessary . some make the foundation too narrow , some again too wide ; some say that if a man nean well and go on according to the light he hath , though he know not christ , he shall be saved ; others say , that all are bound to know distinstly the articles of the creed . fundamental truths are all such points of doctrine which are so plainly delivered in scripture , that whosoever doth not know or follow them shall be damned , but he that doth know and follow these ( though erring in other things ) shall be saved . all the principles of religion are plain and easie , delivered clearly in . scripture , they are to be a rule to judge of other doctrines . . they are very few ( say some ) reduced to two heads , by iohn baptist , mark . . and by paul , tim. . . . in all principles necessary to salvation , there hath been agreement among all the churches of christ , ephes. . . though they may differ in superstructures . quod ubique , quod semper , quod ab omnibus creditur catholicam est . vincent . lyrin . these fundamentals ( said a reverend divine now with god ) are twelve ; three concerning god , three concerning man ; three concerning the redeemer , three concerning the means of attaining good by this redeemer . concerning god. . there is one god , which is an infinite , perfect , and spirituall essence . . this one god is distinguished into three persons or manners of subsistence after an incomprehensible way , which we believe but cannot perfectly understand . the father begetting , the son begotten , and the holy ghost proceeding . . this one god , the father , sonne , and holy ghost , is the maker , preserver and governour of all things , by his wisdom , power , justice , providence . concerning man. . that he was made by god of a visible body , and an immortal and spiritual soul , both so perfect and good in their kindes , that he was perfectly able to have attained eternal life for himself , which was provided as a reward of his obedience . . that being thus made he yielded to the temptations of the devil , and did voluntarily sin against god in eating of the tree forbidden , and so became a childe of wrath and heir of cursing , an enemy to god , and slave to the devil , utterly unable to escape eternal death , which was provided as a recompence of his disobedience . . that he doth propagate this his sinfulnesse and misery to all his posterity . concerning christ. . that he is perfect god , and perfect man , the second person in the trinity , who took the nature of man from the virgin mary , and united it to himself in one personal subsistence , by an incomprehensible union . . that in mans nature he did die and suffer in his life and death , sufficient to satisfie gods justice , which man had offended , and to deserve for mankinde remission of sins , and life everlasting ; and that in the same nature he rose again from the dead , and shall also raise up all men to receive judgement from him at the last day , according to their deeds . . that he is the only sufficient and perfect redeemer , and no other merit must be added unto this , either in whole or part . lastly , concerning the means of applying the redeemer , they are three , . that all men shall not be saved by christ , but onely those that are brought to such a sight and feeling of their own sinfulnesse and misery , that with sorrow of heart they do bewail their sins , and renouncing all merits of their own , or any creature , cast themselves upon the mercies of god , and the only merits of jesus christ , which to do is to repent and believe , and in this hope live holily all the remainder of their life . . that no man is able thus to see his sinnes by his own power , renounce himself , and rest upon christ , but god must work it in whom he pleaseth by the cooperation of his spirit regenerating and renewing them . . that for the working of this faith and repentance , and direction of them in a holy life , he hath left in writing by the prophets and apostles infallibly guided to all truth by his spirit , all things necessary to be done or believed to salvation , and hath continued these writings to his people in all ages . observe those places , act. . . tim. . . let a man hold this , that there was nothing but death in the world till christ came , and that he is come to save sinners , ioh. . . secondly , there are practical places , cor. . . titus . . let us , . see our selves dead without christ , and wholly trust in him . . let us be exemplary in our lives and conversations . there are other fundamentals which are only comparatively necessary , that is expected from one man which is not expected from another ; and more from those that live in the church . have these six principles of the apostle not only in your heads , but hearts . . that a man is dead in himself . . that his remedy lies out of himself . . know the doctrine of the sacraments . . the word of god. . have some apprehension of the life to come , . that there is a passage from death to life . . that there is a fixed and irrevokable estate after this life . . hold the doctrine of faith so , that christ may live in you , and you be delivered up into that forme of doctrine , lay hold on life eternal . secondly , there are some particular principles . there is a natural light and supernatural the light of nature teacheth some principles : that , you must do as you would be done by , that no man hates his own flesh , that one must provide for his family , that there is a god , and one god , that he is to be honoured and reverenced above all . . supernatural , let all our actions be done , . in love. . in humility . . in faith. . in god ; this the gospel teacheth . shew your selves christians in power , go beyond the heathen in practising the good rules of nature . . be carefull to make a wise choice of principles ; one false principle admitted , will let in many errours , and erroneous principles will lead men into erroneous practices . . labour to act your principles , if you captivate the light , god will put it out . . be sure you work according to your principles ; we pity another in an errour when he follows his principles . here is an apology for those teachers which tread in pauls steps , are carefull to lay the foundation well . it was the observation of our most judicious king james , that the cause why so many fell to popery , and other errours , was their ungroundedness in points of catechism . how many wanton opinions are broached in these dayes ? i wish i might not justly call them fundamentall n errours . some deny the scriptures , some the divinity of christ , some the immortality of the soul. errours are either o contra , against the foundation , which subvert the foundation , as that of the papists who deny the all-sufficiency of christs once suffering . . circa about the foundation , which pervert the foundation , as the lutherans opinion of the ubiquity of christs body . . citra meerly without , these divert the foundation , as in the controversies of church-government , whether it be social or solitary ; this strikes not at the foundation . laurentius saith , the apostle , cor. . , , , , . speaks not of heretical teachers , and those which erre in fundamentals , but of those which erre in lighter matters , because he saith of both , they build upon one and the same foundation , christ. see mr burgess of justific . p. . we should contend for a known fundamentall necessary truth , iude vers . . the common faith ; not every opinion entertained on probable ground . it is a great question in divinity , an magistratui christiano liceat capitales poenas de haereticis sumere ? whether hereticks are to be punished by the christian magistrate with death ? the papists say , haeretici qua haeretici comburendi , that hereticks for heresie sake , though they do not trouble the state , ought to be put to death . luther doth not approve of the capital punishment of hereticks , especially for the pernicious sequel of it among the papists against the protestants . he thinks it better that they be banished . the present lutherans hold the same almost concerning that question . meisner p doth distinguish between haereticus simplex , and haereticus seditiosus ac blasphemus , these last he saith may be punished with capital punishments . the socinians ( being themselves the worst of hereticks ) would have no outward forcible restraining of any errour , though never so grosse and pernicious . you must not look ( say the socinians ) into the old testament for a a rule of proceeding against false prophets and seducers : nor ( saith calvin and catharinus ) can you sinde in the new testament any precept for the punishment o● thieves , traitors , adulterers , witches , murtherers , and the like , and yet they may , or at least some of them be capitally punisht . for the protestants , hear what zanchy saith , omnes fere ex nostratibus hujus sunt sententiae , quod haeretici sint gladio puniendi . beza hath written a peculiar tract , de haereticis à magistratu puniendis . calvin also hath written aure●m librum ( as beza cals it ) of this very argument . we do deservedly condemn the cruelty of turks and papists , which go about by force alone to establish their superstitions . the church of rome and the pope , will judge what heresie is , and who is an heretick , and they appropriate to themselves the name of catholicks , and all such as dissent from them must presently be pronounced hereticks . the pope and canonists hold him to be an heretick , qui non in omnibus ac singulis papae decretis obtemperat . he that readeth the bible in his mother-tongue , will be esteemed an heretick with them . virgilius a germane bishop and a mathematician , was sent for to rome by the pope , and condemned of heresie , because he held that there were antipodes . because heresie is not easily defined ( as augustine saith ) and because faith should be perswaded not compelled , we conceive that all fair means should be first used to convince men of their errours and heresie which indeed is so ; therefore we will premise some things concerning the nature and danger of heresie , before we speak particularly of the punishment of hereticks . chillingworth thus defines heresie : it is ( saith he ) an obstinate defence of any errour against any necessary article of the christian faith . two things must concurre ( say some ) to constitute an heretick . . error in side , tim. . . . pertinacia , titus . . errare possum , haereticus esse nolo . see mr vines on pet. . . p. , . neque vero alia magis ratione definimus , quam si veterum trium symbolorum , vel si veterum quatuor generalium conciliorum ulli contraveniat . episc. and. tert. dr field q thus describes the nature of heresie . heresie is not every errour , but errour in matter of faith ; nor every errour in matter of faith ; ( for neither jews nor pagans are said to be hereticks , though they ●●●e most damnably in those things which every one that will be saved must believe ; and with all the malice , fury and rage that can be imagined , impugn the christian faith and verity ) but it is the errour of such as by some kinde of profession have been christians ; so that only such as by profession being christians , depart from the truth of christian religion , are named hereticks . secondly , for the danger of heresie . heresie is a fruit of the flesh , gal. . . an heretick after the first and second time reject , tit. . . heresie or false doctrine is in scripture compared to r leaven , and to a gangrene , for the spreading and infectious nature of it . the heresie of arius s was more dangerous to the church then the sword of all the persecuting emperours . it is compared to a land-floud , revel . . because it did overcome all presently . we need not to ask whether he joyn obstinacy to his errour , ( saith t dr field ) which er●eth in those things which every one is bound particularly to believe , because such things do essentially and directly concern the matter of our salvation , and he is without any further enquiry to be pronounced an heretick , and the very errour it self is damnable ; as if a man ( saith he ) shall deny christ to be the son of god , coessential , coequal and coeternal with his father ; or that we have remission of sins by the effusion of his bloud . they therefore who first hold pestilent heresies ; and secondly , who when before they professed the christian religion , and held the truth , have yet made a direction from the same , to such heresies ; and thirdly , who labour to infect others ; and fourthly , being convicted do yet obsti nately persevere in them , and in the manner before mentioned ; such are and ought ( say some worthy protestants ) to be punished by the christian magistrate with death . they reason thus from the office of the magistrate . every magistrate may and ought to punish offenders ; and the more pernicious the offenders are , the more hamous ought the punishment to be . that the magistrate is both custos ac vindex utriusque tabulae , these two scriptures do plainly evince , for he is the minister of god to thee for good : but i● thou do what is evil , be afraid , for he beareth not the sword in vain , for he is the minister of god , a revenger , to execute wrath upon him that doth evil , rom. . . & tim. . . for kings and all that are in authority , that we may lead a quiet and peaceable life in all godliness and honesty , and are urged by calvin , beza , and divers others , to this very purpose . for if ( saith beza ) the magistrate have not power over hereticks , one of these two things must necessarily follow either that hereticks do not do ill ; or that what paul speaks in general must be restrained to a certain kinde of evil deeds , viz. to corporal sins . ubi lex non distinguit nec non distinguere debemus . from tim. . . both melancthon and beza collect , that the magistrate is constituted by god , not onely a preserver of the second table , but also and especially of pure religion , and the external discipline of it , and so a punisher also of the offences u against it . godliness and honesty makes kings guardians of both tables , as well of the first which containeth the worship of god , as of the second which is the fountain of publick honesty . d. hampton on luk. . , . vide episc. rosseus de potestate papae in rebus temporal . lib. . c. . pag. . that magistrate which takes care onely of honesty , doth but one and the least part of his duty . see chron. . , , . for the inforcing of this argument from these two scriptures , these reasons may be added : . the sins against the first table ( caeteris paribus ) are greater then those against the second table , and the magistrate is more to respect the glory of god then the peace of the commonwealth . heresies and corruptions in judgement are held by a reverend divine x to be worse then corruptions in manners ; his reason is taken out of levit. . . one that was leprous in his head was utterly unclean . there was a special dishonour put on him that had the leprosie in his head , there . v. compare with mic. . . . errours and heresies are called in scripture evil deeds , ioh. v. , . and hereticks evil doers , phil. . . divines generally hold , that such who erre blasphemously are to be put to death , such as arius and servetus in france . one saith the devil will think he hath made a good bargain , if he can get an universal liberty for removal of the prelacy . that which ierome wrote to augustine , quod signum majoris gloriae est , omnes haeretici te detestantur , may be applied to those of our times , who have been champions for the truth , such evil doers will malign them ; but if they mannage well so good a cause , it will bear them out . ierome was famous for confuting the heresies of his times , for writing against helvidius , iovinian , vigilantius , th● luciferians and pelagians . origen shews great learning in writing against celsus . basil opposing eunomius . cyprians writings against novatus , and hilaries against constantius , deserves praise . austine wrote excellently against pelagius , and gaudentius the arians , manichees . quis unquam ( saith one ) in ecclesia paulo eruditior , post ortam novam haeresin reticuit ? ea demum vera militia christiana est , haereses expugnare . the contents . book i. of the scriptures . chap. . of divinity in general . pag. chap. . of the divine authority of the scriptures . pag. chap. . of the books of scripture . pag. chap. . of the new testament . pag. chap. . of the books called apocrypha . pag. chap. . of the authentical edition of the scriptures . pag. chap. . of the seventy and vulgar translation . pag. chap. . of the properties of the scripture , pag. chap. . of the interpretation of scripture . pag. book ii. of god. chap. . that there is a god. pag. chap. . what god is . pag. chap. . that god is a spirit , simple , living , immortal . pag. chap. . that god is infinite , omnipresent , eternal . pag. chap. . that god is immutable . pag. chap. . that god is great in his nature , works , authority , a necessary essence , independent , wholly one. pag. chap. . of gods understanding , that he is omniscient , and of his will. pag. chap. . of gods affections , his love , hatred . pag. chap. . of the affections of anger and clemency given to god metaphorically . pag. chap. . of gods virtues , particularly of his goodness . pag. chap. . of gods grace and mercy , pag. chap. . of gods iustice , truth , faithfulnes . pag. chap. . of gods patience , long-suffering , holiness , kindeness . pag. chap. . of gods power . pag. chap. . of gods glory and blessedness . pag. chap. . of the trinity , or distinction of persons in the divine essence . pag. book iii. of gods works . chap. . of gods decree , and especially of predestination , and the parts thereof , election and reprobation . pag. chap. . the execution of gods decree . pag. chap. . of the creation of the heavens , the angels , the elements , light , day and night . pag. chap. . of some of the meteors , but especially of the clouds , the rain and the sea , the rivers , grass , herbs and trees . pag. chap. . of the sun , moon and stars . pag. chap. . of the fishes , fowls , beasts . pag. chap. . of the angels good and bad . pag. chap. . of man. pag. chap. . of gods providence . pag. book iv. of the fall of man. of sin original and actual . chap. . of the fall of man. pag. chap. . what original corruption is . pag. chap. . of the propagation of original sinne , and conclusions from it . pag. chap. . of actual sin . pag. chap. . of the evil of sin . pag. chap. . of the degrees of sin . pag. chap. . that all sins are mortal . pag. chap. . of the cause of sin . pag. chap. . of the communicating with other mens sins . pag. chap. . of the punishment of sin . pag. chap. . signs of a christian in regard of sin , and that great corruptions may be found in true christians . pag. chap. . two questions resolved about sin . pag. chap. . of the saints care to preserve themselves from sin , and especially their own iniquities . pag. chap. . of the cause of forbearing sinne , of abhorring it , and of small sins . pag. chap. . of some particular sins , and especially of ambition , apostacy , backsliding , blasphemy , boasting , bribery . pag. chap. . of carnal confidence , covetousness , cruelty , cursing . pag. chap. . of deceit , distrust , divination , division , drunkennesse . pag. chap. . of envy , error , flattery , gluttony . pag. chap. . of heresie , hypocrisie , idleness , impenitence , injustice , intemperance . pag. chap. . of lying , malice , murmuring , oppression . pag. chap. . of perjury , polygamy , pride . pag. chap. . of railing , rebellion , revenge , scandall , schism . pag. chap. . of sedition , self-love , self-seeking , slander . pag. chap. . of tale-bearing , vain-glory , violence , unbelief , unkindness , unsetledness , unthankefulness , usury . pag. chap. . of witchcraft . pag. book v. of mans recovery by christ . chap. . of mans recovery . pag. chap. . of christ. i. his person . pag. chap. . of christs being man. pag. chap. . of christs offices . pag. chap. . of christs double state of humiliation and exaltation . pag. chap. . of christs exaltation . pag. book vi. of the church , the spouse of christ , and antichrist the great enemy of christ. chap. . of the church of christ. pag. chap. . of pastors . pag. chap. . of ecclesiastical iurisdiction and government . pag. book vii . of our union and communion with christ. chap. . of our union with christ. pag. chap. . of effectual vocation . pag. chap. . of conversion and free-will . pag. chap. . of saving faith. pag. chap. . of the communion and fellowship be●ievers have with christ , and their benefits by him , & specially of adoption . pag. chap. . of iustification . pag. chap. . of the parts and terms of iustification , remission of sins , and imputation of christs righteousness . pag. chap. . of the imputation of christs righteousness . pag. chap. . whether one may be certain of his iustification . pag. chap. . whether faith alone doth justify . pag. chap. . of sanctification . pag. chap. . the parts of sanctification are two , mortification and vivification . i. mortification . pag. chap. . ii. of vivification . pag. chap. . the sanctification of the whole soul and body . pag. chap. . of the sanctification of the will. pag. chap. . of the sanctification of the conscience . pag. chap. . sanctification of the memory . pag. chap. . sanctification of the affections . pag. ib. chap. . of the particular affections . pag. chap. . i. of the simple affections . pag. chap. . ii. of love and hatred . pag. chap. . ii. desire and flight . pag. chap. . ioy and sorrow . pag. chap. . of sorrow . pag. chap. . of hope and fear . i. of hope . pag. chap. . ii. of fear , and some mixed affections . pag. chap. . of the sensitive appetite . pag. chap. . of the sanctification of mans body , and all the external actions . pag. some special graces deciphered . pag. book viii . of ordinances , or religious duties . chap. . something general of the ordinances pag. chap. . of ordinary religious duties ; first , of hearing the word . pag. chap. . of singing psalms . pag. chap. . of prayer . pag. chap. . the sorts and kindes of prayer . pag. chap. . of the lords prayer . pag. chap. . of the sacraments . pag. chap. . of baptism . pag. chap. . of the lords supper . pag. chap. . of the masse . pag. chap. . of extraordinary religious duties , fasting , feasting and vows . i. of fasting . pag. chap. . ii. holy feasting , or religious thanksgiving . pag. chap. . of a religious vow . pag. book ix . of the moral law. chap. . some things general of the commandments . pag. and the ten commandments in so many chapters following . book x. of glorification . chap. . of the general resurrection . pag. chap. . of the last iudgement . pag. chap. . of hell or damnation . pag. chap. . of everlasting life . pag. the first book . of the scriptures . chap. i. of divinity in general . in the preface or introduction to divinity , six things are to be considered , . that there is divinity . . what divinity is . . how it is to be taught . . how it may be learnt . . its opposites , . the excellency of divine knowledge . i. that there is divinity . that is , a revelation of gods will made to men , is proved by these arguments . . from the natural light of conscience , in which ( we being unwilling ) many footsteps of heavenly knowledge and the divine will are imprinted . . from the supernatural light of grace ; for we know that all divine truths are fully revealed in scripture . . from the nature of god himself , who being the chiefest good , and therefore most * diffusive of himself , must needs communicate the knowledge of himself to reasonable creatures for their salvation , psal. . . . from the end of creation ; for god hath therefore made reasonable creatures , that he might be acknowledged and celebrated by them , both in this life , and that which is to come . . from common experience ; for it was alwayes acknowledged among all nations , that there was some revelation of gods will , which as their divinity , was esteemed holy and venerable , whence arose their oracles and sacrifices . ii. what divinity is . the ambiguity of the word is to be distinguished . theology or divinity is two-fold , either first , archetypal , or divinity in god , of god himself , by which god by one individual and immutable act knows himself in himself , and all other things out of himself , by himself . or second , ectypal and communicated , expressed in us by divine revelation after the patern and idea which is in god , and this is called theologia de deo , divinity concerning god , which is after to be defined . it is a question with the schoolmen , whether divinity be theoretical or practical , utraque sententia suos habet autores . but it seems ( saith wendeline ) rather to be practical , . because the scripture , which is the fountain of true divinity , exhorts rather to practice then speculation . tim. . . cor. . . & . . iam. . , . revel . . . hence iohn so often exhorts to love in his first epistle . . because the end of divinity , to which we are directed by practical precepts , is the glorifying of god , and the eternal salvation of our souls and bodies , or blessed life , which are principally practical . wendeline means ( i conceive ) that the blessed life in heaven is spent practically , which yet seems to be otherwise . peter du moulin in his oration in the praise of divinity , thus determines the matter : that part of theology which treateth of god and his nature , of his simplicity , eternity , infinitenesse , is altogether contemplative , for these things fall not within compasse of action : that part of it which treateth of our manners , and the well ordering of our lives , is meerly practick ; for it is wholly referred unto action . theology is more contemplative then practick , seeing contemplation is the scope of action ; for by good works we aspire unto the beatificall vision of god. theology amongst the heathens did anciently signifie the doctrine touching the false worship of their gods ; but since it is applied , as the word importeth , to signifie the doctrine revealing the true and perfect way which leadeth unto blessednesse . it may briefly be defined , the knowledge of the truth which is according to godliness , teaching how we ought to know and obey god , that we may attain life everlasting , and glorifie gods name : or thus , divinity is a doctrine revealed by god in his word , which teacheth man how to know and worship god , so that he may live well here and happily hereafter . divinity is the true wisdom of divine things , divinely revealed to us to live well and blessedly , or for our eternal salvation . logica est ars benè disserendi , rhetorica ars benè loquendi , theologia ars benè vivendi . logick is an art of disputing well , rhetorick of speaking well , divinity of living well , tit. . , . iam. . , . it is such an art as teacheth a man by the knowledge of gods will and assistance of his power to live to his glory . the best rules that the ethicks , politicks , oeconomicks have , are fetcht out of divinity . there is no true knowledge of christ , but that which is practical , since every thing is then truly known , when it is known in the manner it is propounded to be known . but christ is not propounded to us to be known theoretically but practically . it is disputed , whether theology be sapience or science . the genus of it is sapience or wisdom , which agreeth first with scripture , cor. . , . col. . . & . . prov. . . secondly , with reason ; for , . wisdom is conversant about the highest things and most remote from senses , so divinity is conversant about the sublimest mysteries of all . . wisdom hath a most certain knowledge , founded on most certain principles ; there can be no knowledge more certain then that of faith which is proper to divinity . the difference lurketh in the subject ; wisdom or prudence is either moral or religious ; all wisdom , whether moral and ethical , political or oeconomical , is excluded in the definition ; and this wisdom is restrained to divine things , or all those offices of piety in which we are obliged by god to our neighbour . the third thing in the definition is the manner of knowing , which in divinity is singular and different from all other arts , viz. , by divine revelation . the fourth and last thing in the definition is the end of divinity , which is , . chiefest , the glory of god , . next , a good and blessed life , or eternal salvation , begun in this life by the communion of grace and holinesse , but perfected in the life to come by the fruition of glory . this end hath divers names in scripture , it is called , the knowledge of god , john . . partaking of the divine nature , pet. . . likenesse to god , john . . eternal salvation , the vision and fruition of god , as the chiefest good . the next end of divinity in respect of man is eternal life or salvation , of which there are two degrees , . more imperfect , and begun in this life , which is called consolation , the chiefest joy and peace of conscience arising , . from a confidence of the pardon of sins , and of freedom from the punishment of it . . from the beginning of our sanctification and conformity with god , with a hope and taste of future perfection in both . . more perfect and consummate after this life , arising from a full fruition of god , when the soul and body shall be perfectly united with god. iii. how divinity is to be taught . in the general it is to be handled methodically . there is a great necessity of method in divinity , that being usefull both to enlighten the understanding with the clearnesse of truth , and to confirm the memory , that it may more faithfully retain things ; therefore in divinity there will be a special need of art and orderly disposal of precepts , because the minde is no where more obtuse in conceiving , nor the memory more weak in retaining . there is a different way of handling divinity , according to the several kinds of it . divinity is threefold . . succinct and brief , when divine truth is summarily explained and confirmed by reasons , and this divinity is called catechetical , systematical . . prolix and large , when theological matters are handled particularly and fully by definitions , divisions , arguments and answers ; this is called handling of common-places , scholastical and controversal divinity . . textual , which consists in a diligent meditation of the holy scriptures , the right understanding of which is the end of other instructions . this again is two-fold , either more succinct and applied to the understanding of the learned , as commentaries of divinity , or more diffuse and popular , applied to the capacity and affections of the vulgar , as preaching , which is called patheticall divinity , and is especially usefull to correct the manners of men and stirre up their affections . iiii. how divinity is to be learned . there is need of a four-fold minde to the study of it : . of a godly and heavenly minde , most ardent prayers in our learning being frequently poured out to god , the fountain of light and wisdom , that dispelling the darknesse of ignorance and errour he would deign to illuminate our minds with the clear knowledge of himself ; we cannot acquire divine wisdom ( as we do the knowledge of other arts ) by our own labour and industry ; it is a praise to learn humane a●● of our selves , here we must be taught of god. . o● a sober minde , that we may not be too curious in searching out the profound mysteries of religion , as about the trinity , predestination ; we must be wise to sobriety , and not busie our selves about perplexed and unprofitable questions , being content to know such things which are revealed to us for our salvation . . of a studious and diligent minde ; other arts are not wont to be gotten without labour ; this being the queen of arts , requires therefore much pains both for its difficulty and excellency . . of an honest and good minde , luk. . . we must learn , . with a denial of our wit and carnal reason , not measuring the unsearchable wisdom of god by our shallow capacities ; . with denial of our wicked affections , pet. . , . . with a firm purpose of obedience , ioh. . . psal. . . prov. . . v. the things contrary to divinity , are . heathenism , being altogether ignorant of , and refusing the true and saving knowledge of god. . epicurism , scoffing at divinity . . heresie , depraving and corrupting divinity . vi. the excellency of divine knowledge , or the study of divinity appeareth in these particulars : . in the subject matter of it , which is divine , either in its own nature , as god and christ , a psal. . . ioh. . . or in relation to him , as the scripture , sacraments . it is called the wisdom of god , prov. . . & . . cor. . , . and that wisdom which is from above , jam. . . if to know the nature of an herb , or the sun and stars , be excellent ; how much more to know the nature of god ? aristotle held it a great matter to know but a little concerning the first mover and intelligences . paul desired to know nothing but christ and him crucified , cor. . . b that is , he professed no other knowledge . si christum discis , satis est si caetera nescis ; si christum nescis , nihil est si cetera discis . in this mystery of christ god is revealed in the highest and most glorious way , cor. . . there is more wisdom , holinesse , power , justice discovered in the mystery of the gospel , then was known before to men and angels . christ is the summe of all divine revealed truths , luk. . . acts . . here is the onely knowledge which is necessary to make the man of god perfect , col. . . the metaphysicks handle not things properly divinely revealed , but that which the philosophers by the light of nature judged to be divine . . in the end ; the principal and main end of divinity is the glory of god , that is , the celebration or setting forth of gods infinite excellency ; the secondary end is mans blessednesse , iohn . . . in the certainty of it ; gods word is said to be sure , and like gold seven times refined * , there is no drosse of falshood in it . the academicks thought every thing so uncertain , that they doubted of all things . . in the cause of it ; these truths are such as cannot be known , but by gods revealing them to us , all scripture was given by divine inspiration : flesh and bloud hath nor revealed this unto thee ; a humane light is enough to know other things . . in the holinesse of it , psal. . . by them thy servant is fore-warned , tim. . . the word of god is able to make us wise to salvation , and to furnish to every good work . christ makes this a cause of the errour and wickednesse in mans life , that they do not read and understand the scriptures . . in the delight and sweetnesse of it : iob . . preferred the word of god before his food ; david before thousands of gold and silver , before the honey and the honey-comb , psal. . . & . . and when he ceaseth to compare , he beginneth to admire ; wanderfull are thy testimonies . archimedes took great delight in the mathematicks . augustine refused to take delight in tullies hortensius , because the name of jesus christ was not there , nomen iesu non erat ibi . he sai●● in his confessions , sacrae scripturae tuae sunt sanctae deliciae meae . . in the excellency of the students of it ; . the saints of god in the old testament , the patriarks and prophets , pet. . , . . the saints of god in the new testament , matth. . . col. . . . it is the study of the angels and saints of god sn heaven , pet. . . ephes. . . . the natural knowledge and enquiry of the angels could never have discovered to them the mystery of christ in the gospel . . they know it by the church , that is ( saith oecumenius ) by the several dispensations of god to his people under the gospel . . in that the devil and hereticks oppose it ; the papists would not have the bible translated , nor divine service performed in the vulgar tongue . chap. ii. of the divine authority of the scriptures . two things are to be considered in divinity : first , the rule of it , the scripture or word of god. secondly , the matter of parts of it concerning god and man. principium essendi in divinity , is god the first essence ; principium cognoscendi , the scripture , by which we know god , and all things concerning him . i shall handle both these principles , but begin with the scripture , as many systematical writers do . it is necessary that the true religion have a rule , whereby it may be squared , else there could be no certainty in it , but there would be as many religions as men . it appears by the light of nature , the heathen had known rules for their rites , ceremonies and services ; the turks have their alcoran , the iews their talmud , the papists their decretals , every art hath its rule ; neither can any thing be a duty which hath not a rule . there are three general characters whereby we may know any word to be the word of god , and a religion to be the true religion : . that which doth most set forth the glory of god. . that which doth direct us to a rule which is a perfect rule of holinesse toward god , and righteousnesse toward man. . that which shews a way sutable to gods glory and mens necessity , to reconcile us to god. the word of god sets forth gods glory in all the perfections , and is a compleat rule of holinesse to god , and righteousnesse to men . all the wisdom of the world cannot shew what is more sutable to the glory of god and the nature of man , to reconcile god and men , then for him that is god and man to do it . god revealed himself divers wayes to the fathers , heb. . . the manner of revealing gods will is three-fold , according to our three instruments of conceiving , viz. understanding , phantasie and senses ; to the understanding god revealed his will by engraving it in the heart with his own finger , ier. . . by divine inspiration , pet. . . chron. . . heb. . . iohn . . and by intellectual visions , numb . . . to the phantasie god revealed his will by imaginary visions to prophets awake , and by dreams to prophets asleep , gen. . . & . , . acts . . & . . numb . . . to the senses god revealed his will , and that either by vision to the eye , or lively voice to the ear , gen. . . & . . & . , . exod. . , . & . , , . & . . and lastly , by writing . this revelation was , sometimes immediate by god himself after an unspeakable manner , or by means , viz. angels , urim and thummim , prophets , christ himself and his apostles . c the written word for the matter contained in it , is called the word d of god , rom. ▪ for the manner of record , the e scripture , john . . tim. . . pet. . . or scriptures , matth. . . john . . rom. . . pet. . . by an antonomasie or an excellency of phrase , f as the most worthy writings that ever saw the light ; sometimes with an epithete , the holy scriptures , rom. . . tim. . . the scriptures of the prophets , rom. . . some think that enoch the seventh from adam wrote : but iude . speaketh only of his prophesying , which might rather be by word of mouth then writing , because our saviour citing scripture , ever gives the first place to moses ; and undertaking by the scriptures to prove himself to be the messiah , that he ought to suffe● , began at moses , luke . . no doubt if there had been any more ancient then moses , our saviour would have alledged it , because all the scripture that was before him , was to give testimony of him . the author of the scriptures was god * himself , they came from him in a special and peculiar manner , commonly called inspiration , which is an act of gods spirit immediately imprinting or infusing those notions into their brains , and those phrases and words by which the notions were uttered , tim. . . all scripture is given by divine inspiration , or by inspiration of god. prophecy came not of old time by the will of man , but holy men of god spake as they were moved , or carried , by the holy ghost , pet. . . they did not write these things of their own heads , but the spirit of god did move and work them to it , and in it , sam. . . the spirit of the lord spake by me , that is , did immediately guide me , and tell me what matter to utter , and in what words . stephen saith , they resisted the holy ghost when they did disobey the scriptures . * the holy ghost by the mouth of david , and the mouth of isaiah spake , acts . . & . . & . . the inscriptions of many prophetical books and epistles apostolical run thus , the word of the lord which come to hosea , amos , ioel : paul , peter , iames a servant of god , and an apostle of christ. the proeme that is set before divers prophecies is this , thus saith the lord ; and the prophets inculcate that speech , the mouth of the lord hath spoken it ; because they would take off the thoughts of the people from their own persons , and lift them up to consideration of god the chief author . it is all one to say , the scripture saith , rom. . . & . . & . . gal. . . tim. . . and god saith , * rom. . . heb. . . & . . & . . and the word scripture is put for god speaking in the scripture , the scripture saith to phara●h , rom. . . and the scripture hath shut up all men under sin , galat. . . for which in another place god hath shut up , rom. . . all other disciplines were from god , and every truth ( whosoever speaks it ) is from the holy ghost ; but the scripture in a singular manner is attributed to the holy ghost ; he immediately dictated it to the holy men of god. the efficient principall cause then of the scripture was god ; the ten commandments ( of which most of the rest is an exposition ) were written after a secret and unutterable manner by god himself , therefore they are called the writings of god , * exod. . . secondly , all the rest which was written ( though men were the instruments ) was done by his appointment and assistance , exod. . . ●sai . . . ier. ▪ . the scripture is often attributed to the holy ghost as the author , and no mention is made of the pen-men , heb. . . the prophets and apostles were the pen-men of the scripture , whose calling , sending , and inspiration was certainly divine ; for whatsoever they taught the church of god , or left in writing , they learned not before in the schools , cor. . . the divine authority of the word may be defined , a certain dignity and excellency of the scripture above all other sayings or writings whatsoever ; whereby it is perfectly * true in word and sense ; it deserves credit in all sayings , narrations of things past , present and to come , threatnings and promises , and as superiour doth binde to obedience , if it either forbid or command any thing , tim. . . pet. . . iohn . . heb. . . rom. . . cor. . , . & . . & . . gal. . , , . though the things in mans judgement seem unlike or incredible , or the commandments hard and foolish to the carnal minde . hereticks have laboured to prove their corrupt and damnable opinions out of the scripture , and have received some books , if not all as divine . the turks at this day so esteem the five books of moses , as they will kisse such patches of paper as they finde having any part thereof written in the same . aristaeus an heathen , when he had determined to have disputed against scripture , confesseth that he was forbidden by god in a dream . plato is termed moses atticus , moses speaking greek . the holy scripture in it self is divine and authentical , though no man in the world should so acknowledge it , as the sun in it self were light , though all the men in the world were blinde , and could not or would not see it ; but in respect of us it is divine and authentical , when it is acknowledged and esteemed so to be . the scripture is the word of god , written by holy men as they were inspired * by the holy ghost , divinely containing all divine truth necessary to salvation , for the edification and instruction of gods church thereunto , and for the glory of god. the holy scriptures are that divine instrument and means , by which we are taught to believe what we ought touching god , and our selves , and all creatures , and how to please god in all things unto eternal life , robins . essayes th observ. divines have given almost fourty several arguments to prove the scriptures to be the word of god. that the scriptures were from god , may appear by several reasons : . intrinsecal , taken out of the scriptures themselves . . extrinsecal acts of god and works of providence about them . . intrinsecal . . from the excellency of their matter , which is heavenly , the divine and supernatural matter contained in it . it telleth us of such things as do far exceed the reach of mans reason , and which it was impossible for any man to counterfeit and feign , and which being told are so correspondent to reason , that no man can see just cause to call them into question ; as the doctrine of creation of all things in six dayes ; the doctrine of the fall of our first parents ; the story of the delivering israel out of aegypt , of the delivering of the law and ten commandments ; the doctrine of the incarnation of christ jesus , of the resurrection of the dead , of the last judgement , of the life to come , and of the immortality of the soul ; for though this last was taught also by philosophers , yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in scripture , that it is apparent , it was another spirit which guided the teachers of it here , then they were guided withall . what angel could ever have found out such an admirable temper and mixture of mercy and justice together , as the gospel revealeth in the reconciliation of god with man ? god hath declared himself to be most just , yet most merciful , rom. . , , justice requires that there should be no freeing of a guilty person without satisfaction ; sinne deserved an infinite punishment , that satisfaction could not be made by man himself , mercy therefore provides a saviour , which god bestows on him , vers . . god in giving and establishing his law , useth no other preface , but i am the lord , exod. . nor conclusion , but i the lord have spoken it ; upon his absolute authority without other reasons to perswade , commanding what is to be done , though it be contrary to our natures ; forbidding what is to be left undone , though pleasing to us ; he promiseth things incomprehensible , requiring faith ; he relateth and teacheth things strange , above likelihood , above mans capacity ; and yet will have them to be believed , to be understood . there is nothing in the law against reason or common equity . a jesuite reports in his history , that when his fellows came first to preach in the east-indies , the gentiles and indies there hearing the ten commandments , did much commend the equity of them . see sr walter rawleighs history . . it teacheth the nature and excellency of god , and the works of god , more clearly and distinctly than any other writings , nay , then any without god could have contrived , viz. that there are three persons and one god ; that god is infinite , omniscient , omnipotent , most holy ; that he created all things , that he doth by a particular providence rule all things ; that he observes all mens actions , and will call them to account , and give every man according to his works ; that he alone is to be worshipped , and that he must be obeyed in his word above all creatures . . it requireth the most exact and perfect goodnesse that can be , such as no man could ever have conceited in his brain , and yet such as being taught and revealed , the conformity of it to right reason will enforce any well-considering man to acknowledge it to be most true and needful ; for example , that a man must love god above all , and his neighbour as himself ; that he must keep his thoughts free from all the least taint of sinne , that he must lay up his treasures in heaven , not care for this life , and the things thereof , but all his study and labour must be to provide well for himself against the future life ; that he must not at all trust in himself , nor in any man , but only in god ; and that he must do all he doth in gods strength ; that he can deserve nothing at gods hand , but must look for all of free favour through the merits and intercession of another . . the end of the scripture is divine , viz. the glory of god , shining in every syllable thereof ; and the salvation of man , not temporal , but eternal . these writings leade a man wholly out of himself , and out of the whole world , and from and above all the creatures to the creator alone , to give him the glory of all victories : therefore they are from him , and not from any creature ; for he that is the author of any writing will surely have most respect of himself in that writing . the scriptures manifest gods glory alone , ier. . , . cor. . . ascribe infinitenesse of being , and all perfections to him , nehem. . . the doctrines , precepts , prohibitions , and narrations tend to the setting forth of his glory , and bring solid and eternal comfort and salvation to their souls which follow their direction . they make us wise unto salvation , tim. . , . shew the path of life , psal. . . guide our feet into the way of peace , luk. . . christ , iohn . . proves that he came from god , because he sought not his own glory , but the glory of him that sent him . . another reason is taken from the difference of these writings from all other whatsoever , in regard of their phrase and manner of writing . there is a certain authoritative or god-like speaking unto the creature from place to place . see the first chapter of isaiah , and . and the eighth chapter to the romans . the prophets and apostles propound divine truths nakedly and without affectation , cor. . . habent sacrae scripturae , sed non ostendunt eloquentiam . august . they expresse the things they handle with a comely gravity , the form of speech is fitted both to the dignity of the speaker , the nature of the thing revealed , and mans capacity , for whose sake it was written . all other writings use perswasive and flourishing speeches , these command , and condemn all other gods , all other religions , all other writings , and command these only to be had in request and esteem , and acknowledged as the will of god , without adding or diminishing , requiring every conscience to be subject to them , and to prepare himself to obedience , without any further objecting or gain-saying , and to seek no further then to them for a direction . both the simplicity and majesty of stile shew it to be from god ; the wonderfull plainnesse and yet glorious majesty ; the simplicity because it is plain , in no wise deceitful ; and because it describes great matters in words familiar and obvious to the capacity of the reader : the majesty , since it teacheth so perspicuousl● the chiefest mysteries of faith and divine revelation which are above humane capacity . whether we read david , isaiah , or others whose b stile is more sweet , pleasant and ●hetorical ; or amos , zachary and ieremiah , whose stile is more rude , every where the majesty of the spirit is apparent . there is an authority and majesty in them above all other writings of other authors ; the scriptures command all both king and people , ier. . . sam. . ult . and binde the heart to its good abearing . ierom could say , as oft as i read paul , it seems to me that they are not words but thunders , which i hear . iunius reading the first chapter of iohn was stricken with amazement by a kinde of divine and stupendious authority , and so he was converted from atheism , as himself saith in his life , divinitatem argumenti & authoritatem sentio . iohannes isaac c a jew was converted by reading the . of isaiah . our saviour spak● , as one having authority , not as the scribes ; so this book speaks not as men ; it simply affirms all things without proof ; other autho●s use many arguments to confirm the truth of what they say . therefore raimundus de d sabunda hence proves , that he who speaketh in the bible is of that authority , that his bare word ought to be believed without any proof ; whereas galen atheistically urged it the other e way . the socinians reject all things in religion which they cannot comprehend by reason , nihil credendum quod ratione capi nequeat . they hold , that a man is not bound to believe any article of faith , nor any interpretation of scripture , except it agree with his reason ; what is above reason cannot be comprehended by it . bernard in of his epistles , speaks of one petrus abailardus which vented the socinian doctrine in his time , christianae fidei meritum vacuare nititur , dum totum , quod totum deus est , humana ratione arbitratur posse comprehendere . cum de trinitate ( saith he ) loquitur , sapit arium , cùm de ●ratia pelagium , cùm de persona christi nestorium ; he was a man of a fair carriage , professing holinesse , conversatio●es , doctrina venenum . but abailar dus denies this in his works lately published . tertullian called the philosophers ( who followed reason ) patriarc●as haer●ti●orum , pessimum est illud principium recta ratio , non potest statuere de ●ul●u divino . there are these uses of reason , . to prepare us that we should hearken to the word . . after we have believed it will help us to judge of things . . to prevent fanatick opinions , mysteries of religion are not repugnant to reason . . that we may draw necessary consequences from truths revealed . * the philosophers called the christians by way of scorn credentes . iulian derided the christian belief , because it had no other proof , then thus saith the lord. there is an obedience of faith , rom. . . . another argument is taken from the experience of the truth of the predictions and prophecies thereof . for seeing it is generally confessed , that only the divine essence can certainly foresee things contingent which are to come many ages after , and which depend upon no necessary cause in nature ; therefore in what writings we meet with such things fore-told , and do finde them fully and plainly accomplisht , these writings we must confesse to have their birth from heaven and from god. now in the scripture we have divers such predictions . the two principal and clearest which are most obvious and evident , are , . the conversion of the gentiles to the god of israel by means of christ. for that was fore-told exceeding often and plainly , in him shall the gentiles trust , and he shall be a light to the gentiles . iacob lying on his death-bed said , the obedience of the gentiles shall be to him ; and david , all the ends of the earth shall see the salvation of god ; and isaiah , in him shall the gentiles trust ; and malachy , my name shall be great to the ends of the earth . see isa. . . & . , . scarce one of the prophets but have spoken of the conversion of the gentiles . now we see the gentiles turned from their idols a great number of them , and imbracing the god of the jews , and the scriptures of the jews by means of christ , whom they see and acknowledge to be the messias fore-told to the jews . again , it was fore-told that christ should be a stone of offence to the jews , that they should reject him , and so be rejected by god from being a people ; do we not see that to be performed ? the accomplishment of these two main prophecies so long before delivered to the world by the pen-men of holy writ , shews manifestly , that they were moved by the holy ghost . that promise gen. . . was made years before it was fulfilled , f as scaliger computes it . it was fore-told of christ , that they should cast lots about his garments , and that his bones should not be broken . look upon this in the inferiour causes , the souldiers that brake the other mens bones , and it seems to be a very hap and chance ; yet there was a special ordering of this in gods providence . the predictions of satan were doubtfull and g ambiguous , but these * are distinct and plain ; satans predictions are of things which might be gathered by conjecture , for the most part false , though satan cover his lying by likelihoods ; but these are above the reach of angels , most true and certain ; satans end was confirmation in sin and idolatry . . the commandments are , . most righteous and equal ; . impartial , they binde all men , and all in men , the affections , thoughts and consciences , and that perpetually . the severest law-givers never made laws for the thoughts , because they had no means to discover and controll them . cogitationis poenam nemo patitur ; we say commonly , thoughts are free , therefore it is the word of god which searcheth the heart , exod. . . true love to our selves is required , and we are to love our neighbour as our selves . the laws of men do not binde the conscience , at least , primarily and immediately , conscientia immediatè deo tantùm subjicitur . he onely can command the conscience , that knows it and can judge it . secondly , the threatnings are general , . in respect of persons . . in respect of things , deut : . , . . the promises are comprehensive blessings of all kinds , lov. . and strange , exod. . . of eternal life , mark . , . pet. . . . another reason may be taken from the antiquity h of the scripture ; many wonder at the pyramids of aegypt , being the most ancient structure in the world . the bible contains a continued history from age to age , for the space of four thousand years before christ , even from the beginning . no writer of any humane story can be proved to be more ancient then ezra and nehemiah , who wrote about the year of the world . amongst the grecians ( some say ) homer is the most ancient author that is extant , who lived long after troy was taken , for that was the subject of his poem . now those times were not near so ancient as those in which the scripture was written . homer was after moses i six hundred and odde years , saith peter du moulin . that which the aegyptians brag of their antiquity is fabulous ; by their account they were six thousand years before the creation , unlesse they account a moneth for a year , and then it maketh nothing against this argument . history is an usefull and delightfull kinde of instruction ▪ among histories none are comparable to the histories of sacred scripture : and that in their antiquity , rarity , variety , brevity , perspicuity , harmony and verity . dr gouge on exodus . . that song of moses , exod. . was the first song that ever was in the world . k orpheus , musaeus and linus , the most ancient of the poets were five hundred years after this time . . the power and efficacy of the scripture upon the l souls of men , sheweth it to be of god ; and the wonderfull alteration that it makes in a man for god ; when he doth entertain and believe it in his heart , it makes him more then a man in power to oppose , resist and fight against his own corruptions ; it brings him into a wonderfull familiarity and acquaintance with god. it puts such a life and strength into him , that for gods sake and his truth he can suffer all the hardest things in the world without almost complaining , yea with wonderfull rejoycing , psal. . . the holy ghost by means of this word works powerfully , m in changing and reforming a man , . it overmasters the soul. . it separates the heart from lusts , and the world . . alters and changeth the customs of men . . it keeps the heart up against all the power of the devil . it quickneth the dull psal. . , . comforteth the feeble , rom. . . giveth light to the simple , psal. . . convinceth the obstinate , cor. . . & . . reproveth errors , rebuketh vices , tim. . . is a discerner of the thoughts , cor. . , . and aweth the conscience , iam. . . . the candour and sincerity of the pen-men or amanuenses n , respecting gods glory only , and not their own ; and in setting down not only the sins of others , but their own slips and infirmities , doth testifie that they were guided by the holy ghost . moses shews his disobedience , numb . . . ionah his murmuring , ionah . . ieremiah his fretting , ier. . . david shames himself in his preface to the psalm . st mark wrote the gospel out of peters mouth , and yet the denial of peter is more expresly laid down by the evangelist saint mark then any other ; and paul sets down with his own pen his own faults in a sharper manner then any other . matthew o the evangelist tels us of matthew the publican . the pen-men of the holy scripture were holy men , called , sent , inspired by the spirit , which had denied the world with the lusts and affections thereof , and were wholly consumed with zeal for the glory of god , and salvation of men , pet. . . tim. . . matth. . . gal. . , . ephes. . , . they learned not of men what they wrote ; moses , david , amos , were herdsmen ; ieremiah was almost a childe ; peter , iames and iohn , were in their ships ; other apostles were unlearned before their calling , acts . . moses learned of the aegyptians , and daniel of the caldeans humane arts and sciences , but they could not learn of them the knowledge of the true god , they themselves being ignorant and grosse idolaters . neither could they erre in that which they delivered , for by them the spirit of christ , and christ himself did speak , pet. . . pet. . . acts . . cor. . . in their own judgement the most holy did erre , as sam. . . and nathan , sam. . which errour is truly related in the scripture , but when they spake according to the guidance of the spirit , which did ever assist them in the penning of the scripture , they could p not erre . i have learned ( saith augustine to ierom ) to give this honour only to the canonical books , firmly to believe that no author of th●m erred in writing ; from all others he expected proof from scripture or reason . . the wonderful consent , singular harmony and agreement q of the scriptures , shews that they came not from men , but from god , luk. . . acts . . iohn . . each part sweetly agreeth with it self , and with another , and with the whole , acts . . & . . luke . , . iohn . . matth. . . what was foretold in the old is fulfilled in the new testament . if there seem any contrariety either in numbring of years , circumstance of time and place , or point of doctrine , the fault is in our apprehension and ignorance , not in the thing it self , and by a right interpretation may easily be cleared . see d. willet on gen. . . doctor vane in his lost sheep returned home , chap. . saith , seeing no man is infallibly sure that all the answers used to reconcile the seeming contradictions of scripture , are true ; no man can be assured by the evidence of the thing , that there is that perfect harmony in the scriptures , nor consequently that they are thereby known to be the word of god. moreover if we were infallibly assured , that there were this perfect harmony in the scriptures , yet this to me seemed not a sufficient proof that they are the word , because there is no reason forbids me to believe , that it may not be also found in the writings of some men ; yea i make no question , but it is to be found , and that with lesse seeming contradiction then is in the scripture ; yet no man accounts that this proves their writings to be the word of god. after he saith , we believe it to be harmonious , because it is the word of god , not to be the word of god , because it is harmonious , which we do not infallibly see . how well this agrees with what i have in the margent quoted out of bellarmine , ( who urgeth that as an argument to prove the scripture to be from god ) let the intelligent reader judge . vid. aberic . gent. ad. . mac. disput. c. . these considerations strengthen this argument : . the length of time in which this writing continued , from moses untill iohn , to whom was shewed the last authentical revelation , which prevents all conceits of forgery , since they were not written in one , nor yet in many ages . . the multitude of books that were written , and of writers that were imployed in the service . . the difference of place in r which they were written , which hinders the writers conferring together . two other arguments may evince this truth , that the scriptures were from god. . miracles , both of . confirmation , which the lord shewed by moses , exod. . . & . . & . . the prophets , king. . . christ himself and the apostles for the confirmation of their doctrine , such as the devil was not able to resemble in shew . the raising of the dead , the standing still and going back of the sunne , the dividing of the red sea and the rivers , the raining of manna in so great a quantity daily , as to suffice all the multitude in the wildernesse ; the making of the barren fruitfull . my works testifie of me ( saith christ ) and believe the works which i do , if you will not believe me , see ioh. . . . preservation of the books of the scripture from the fury of many wicked tyrants which sought to suppresse and extinguish them , but could not . as god caused it to be written for the good of his people , so by divine providence he hath preserved the same whole and entire . here we have three arguments in one , . the hatred t of the devil and his wicked instruments against the scripture more then any other book . antiochus burnt it , and made a law , that whosoever had this book should die the death , macchab. . . yet secondly , it was preserved maugre his fury , and the rage of dioclesian , iulian and other evil tyrants . thirdly , the miserable end of iulian , antiochus epiphanes , herod , nero , domitian and dioclesian , and other persecutors of this doctrine . the books of salomon , which he wrote of natural philosophy and other knowledge , the profitablest books that ever were , the canon excepted , are perished u , but those alone which pertain to godlinesse have been safely kept to posterity ; which is the rather to be observed , since many more in the world affect the knowledge of natural things then godlinesse : and yet though carefull of keeping them , they have not been able to preserve them from perpetual forgetfulnesse ; whereas on the other side , these holy writings , hated of the most part , and carelesly regarded x of a number , have notwithstanding as full a remembrance as they had the first day the lord gave them unto the church . the roman empire for three hundred years set it self to persecute and extirpate this new doctrine ; and in all these troubles the church grew and in●●cased mightily , acts . . herod killed iames with the sword , yet v. . the word grew and multiplied . calvin with all his works since the time they were written , scarce made so many protestants in france , as i have credibly heard it reported , that the massacre made in one night . l. falk . reply about the infallibility of the church of rome . the miracles wrought in the confirmation of scripture differ much from the wonders wrought by the false prophets , antichrist and satan himself , mat. . . mat. . . thes. . . apoc. . , ▪ they are neither in number nor greatnesse comparable to these : . they differ in substance , divine miracles are above the force of nature , as dividing of the red sea , the standing still of the sunne ; the others seem wonderfull to those which are ignorant of the cause of them , but are not true y miracles , simply above the ordinary course of nature , but effected by the art and power of satan or his instruments by natural causes , though unknown to men , and many times they are but vain delusions . . they differ in the end , those true miracles were wrought by the finger of god , for the promoting of his glory , and mans salvation ; these to seal up falshood and destroy men confirmed in idolatry and heathenism , thes. . . see deut. . , , . those were not done in a corner or secretly , but openly in the presence of great multitudes , z nay in the sight of the whole world ; by the evidence of which an unknown doctrine before contrary to the nature and affections of men was believed . bainham said in the midst of the fire , ye papists , behold ye look for miracles , and here now ye may see a miracle : for in this fire i feel no more pain , then if i were in a bed of down , but it is to me as sweet as a bed of roses . the miracles a done by our saviour christ and his apostles , received testimony of the bitterest enemies they had . . the testimony , . of the church and saints of god in b all ages . . of those which were out of the church . . of the church both ancient and judaical , and the present christian church . . of the members of the church . . the church of the jews professed the doctrine and received the books of the old testament , and testified of them that they were divine ; which invincible constancy remaineth still in the jews of these dayes , who ( though they be bitter enemies to the christian religion ) do stifly maintain and preserve the canon of the old testament pure and uncorrupt , even in those places which do evidently confirm the truth of christian religion . . the christian church hath also most faithfully preserved the old testament received from the jews , and the new delivered by the apostles , as a depositum and holy pledge of the divine c will , col. . . . of the members of the church , the constant testimony which so many worthy martyrs by their bloud have given to the truth , rev. . . four things are to be considered in this argument , . the number which suffered for the same is numberlesse , many millions , that none can imagine it to arise from pride , weaknesse or discontent . more christians were slain ( as hath been observed ) under the ten bloudy persecutions , then paschal lambs were offered up under the state of the old testament . . the quality and condition of them which suffered ; noble and base , learned and d unlearned , rich , poor , old , young , men , women , children , those which were tender and dainty ; all these could not suffer out of vain-glory , that stubbornly they might defend the opinion which they had taken up . . the torments used were usual , unusual , speedy , slow , some hewed in pieces , burnt with slow fire , cast in to lions , given to be devoured by the teeth of wilde beasts , some beheaded , some drowned , some stoned with stones . . all this they endured constantly , patiently , with great joy , even a chearfull heart , and merry countenance , singing psalms in the midst of the fire , so that the madnesse of the enemy was overcome by the patience e of them which did suffer . luther reports of the martyr st agatha , as she went to prisons and tortures , she said , she went to banquets and nuptials ▪ that martyr hawks lift up his hands above his head , and clapt them together , when he was in the fire , as if he had been in a triumph . so that their testimony was not only humane , god enabling them so stoutly to die for the truth , phil. . . see the history of the councel of trent , pag. . and dr taylors sermon on dan. . , , . stiled , the roman fornace . martyrs of other sects differ from the martyrs of the true church . . they were fewer . . they suffered not with joy of conscience , which the godly martyrs did . . they were punished for their f errours discovered ; the martyrs were burned for having any part of the bible , and the bible sometime with them ; where the inquisition reigns it is death to have any part of the bible in the vulgar tongue . the gentiles also which were out of the pale of the church , did give testimony to sundry stories and examples in the bible . suetonius and tacitus speaks of the miracles of christ , pliny g of the miracles of moses , and of the wise mens starre ; macrobius of the slaughtering of the infants ; iosephus of the death of herod ; the poets of the floud ; plutark of the dove which noah sent out . iosephus ( a jew ) saith in his time there was a monument of the pillar of salt into which lots wife was turned . of sodoms destruction speaketh s●rabo , diodorus siculus , galen in his book of simples . pliny , solinus , polyst . hist. tacitus lib. ult . mela , acknowledging that the remainders of gods wrath are still to be seen there , as the dead lake , the fruit fair to the eye , but falling to cinders and smoke in the hand . the oracles of the sybillae were in greatest account among the heathen * ; and held as true of all men ; h and if those be they which we i have , there is nothing which can more plainly set forth the birth of christ , his life and death . k causabon makes it apparent , that those prophecies of sybil were counterfeited pieces , and at first entertained by such as delighted in seeing the christian religion strengthned with forreign proofs . hereticks also prove the scripture to be divine , for they quote that ; and therefore luther cals the bible librum haereticorum . experience teacheth , that all heresies either began or increased from the mis-understanding of scripture . some particular places of scripture have been much abused by hereticks . the arians laid their foundation upon prov. . . and much urged that ioh. . . the manichees perverted that place , phil. . , . he was found in the form of a servant . montanus , yea and the turks lay hold on that place ioh. . . i will send you another comforter , which the turks say is mahomet . the papists wrest that place to their purpose , matth. ● . . thou art peter , and upon this rock will i build my church . the familists bring that luke . . the kingdom of god is within you . the antiscripturists stick not to urge those scriptures ioh. . . cor. . . thirdly , the scripture it self doth give testimony to it self , * that it is divine ; it is called a light , psal. . . because it discovers it self ; the testimony , and the testimony of the lord : because it bears witness to it self . the prophets give testimony of moses , mal. . . the new testament of the old , pet. . , . peter gives testimony of pauls epistles , pet. . . and paul witnesseth that all scriture was given of god , l tim. . . which must be meant of all scripture even of the new testament , that being the last epistle which paul wrote , as appears chap. . . fourthly , none of all these arguments can undoubtedly perswade the heart certitudine fidei , that the holy scripture , or any doctrine contained in it is the word of god , till we be taught it of god , till the holy m spirit of god have inwardly certified and assured us of it . this is called , the scaling of the spirit of god , ephes. . . by this the scripture is imprinted in our hearts , as the sign of the seal in the wax . other arguments may convince , but this is absolutely necessary ; this is allsufficient to perswade certainly , matth. . . the holy ghost is the author of light , by which we understand the scripture , and the perswader of the heart , by which we believe the things therein to be truly divine , iohn . . it is the spirit that beareth witnesse , because the spirit ( i. metonymically the doctrine delivered by the spirit ) is truth . but he that is spiritual , saith paul , that is , the man enlightned with the holy ghost , judgeth all things , cor. . . that is , all things necessary to salvation . so to prove that there is a god , reasons may be brought from nature and the testimony of the church , but no man can believe it savingly , but by the holy ghost . it is hard to carry the matter even between the socinians reason , and the familists spirit . socinians will have nothing but reason , no infused habits , and so they destroy the testimony of the spirit ; the familists will have nothing but spirit , they rest wholly in an immediate private spirit , there art three that bear witnesse in earth n , blood ( that is , justification by the bloud of christ ) and water , i. sanctification by his grace , and the spirit ( say some ) witnesseth in these . but ye have an unction from the holy one , and ye know all things ; that is , ye have received from christ the holy ghost the comforter , and he hath taught and instructed you in all things which are necessary to the salvation of your souls , for you to know and be instructed in ; see vers . . the testimony is made up by arguing , whosoever believeth , and is sanctified , shall be saved . so the antiquity , efficacy , and majesty of the scripture , the fidelity of the pen men , and its wonderful preservation , prove it to be the word of god. the spirit of god witnesseth , that this word which hath these remarkable advantages above all other writings , is the word of god. the spirit doth neither witnesse concerning my salvation , nor that the scripture is the word of god immediately , but ultimately . because i am a believer , and my faith is sound , it assureth me that i am in the state of salvation , and so he maketh use of the excellencies in the word to irradiate my understanding . we are commanded to try the spirits ; true joy is first heard out of the word before it be felt , psal. . . spiritual joy is an affection proper to spiritual life , that life is by faith , and * faith cometh by hearing , job . . see ioh. . . some question whether every part and parcel of the scripture be divinely inspired , as those places n , touch him , and he will curse thee to thy face ; curse god and die , and that psal. . . some answer thus o , these places are historically inspired , not dogmatically . another question is , whether preaching be not divinely inspired , as well as the word written ? the preaching of the prophets and apostles was divinely inspired : but the preaching of our ministers , no further then it agrees with the word . some say , the scriptures are but a device of mans brain , to give assistance to magistrates in civil government . nothing is more repugnant to prudence and policy . what policy was it in the old testament to appoint circumcision ? to cut a poor childe as soon as he came into the world . two and twenty thousand oxen were spent at the dedication of one altar ; to sacrifice so many oxen and sheep , such useful creatures ? christ chose silly illiterate men to propagate the p gospel . this serves for information of our judgement , and assures us of divers truths . . that the scriptures are for themselves worthy to be believed , they have authority in and of themselves ( not borrowed from any persons in the world ) by which they binde the consciences of all men to receive them with faith and obedience , for their authors sake alone , and the divine truth which shines in them , though they should not be commended unto men by any authority of any creature . such as is the authority of the authour of any writing ; such is the authority of the writing it self ; for all the strength of the testimony depends upon the excellency of the person which gives the testimony ; now god is the author of these writings , thus saith the lord ; therefore such authority as he hath , such must they have , a supream , highest authority , which borroweth from none , and is subject to none . so this acknowledgment of their original teacheth that we must not believe them for the authority sake of any man or men , for gods word can borrow no authority from men , iohn . . i receive not testimony from man , saith christ ; that is , need no mans testimony . as the first goodnesse is to be loved for it self , so is the first truth to be believed for it self , saith aquinas . and as christ by himself could demonstrate that he was the messias ; so the word by it self can prove , q that it is the word of god. we affirm , that the scriptures are known to be of god by themselves ; the papists maintain , that we cannot be certain of the scriptures divinity by any other argument , then the testimony of the church , r which ( say they ) doth infallibly propound unto us , what is to be believed , what is not to be believed ; and hermanus saith , that the scripture is no more worth then aesops fables , without the testimony of the church . as in other sciences there are alwaies some principles per se nota & indemonstrabilia , whence other things are proved ; so in divinity all conclusions in point of belief and practice are proved by the scripture . the scriptures prove themselves by their own natural light , s manifesting their divine original whence they are , and their right meaning , how they must be understood . they are like light ( primum visibile ) which maketh all other things manifest , and it self too by its own proper qualities . . the church rather depends on the scripture , which is an object not principle of divinity ; the church ought to be subject to christ , ephes. . . the scripture is the word of christ , col. . . . all the words of the scripture are words of truth , dan. . . some words of the church are words of error , isa. . , . & . , . & . . but the authority of him that speaks alwaies truth , is greater then of him who sometimes lies : ergo , the authority of the scripture is greater then that of the church . goodnesse it self cannot deceive , wisdom it self cannot be deceived ; god is both , tit. . . the voice of the scripture is the voice t of god , tim. . . but the voice of the church is the voice of men , act. . . & . . & . . . faith and a firm consolation in temptations ought to relie on a sure , that is , a divine foundation , for every humane testimony is uncertain . . in vain shall we dispute against the wicked concerning religion and divine truth , if we shall say , it comes from god , because we affirm so . . this is proved by scriptures , iohn . , . christ in his humiliation did not receive the testimony of iohn , much lesse will he receive the testimony of others now he is glorified , ioh. . , , . cor. . , . ioh. . . . the authority proving is greater , more certain , and more known , then the conclusion proved by the same . authoritas probans is greater then probata . the papists to prove the authority of the church flie to the scriptures u . for i demand , whence do we understand that the church erres not in delivering the canon of the scripture : they answer , it is governed by the holy ghost , and therefore cannot erre in it's decrees . but how appears it , that it is so governed alwaies ? they answer , god hath promised it , and then they alledge those x places to prove it . obj. . the church is ancienter then the scripture , because it was before moses ; ergo , it hath greater authority . ans. . the prophets and iohn baptist were ancienter then christ , yet not of greater authority . . consider the word , . quoad formale y externum , as written z and cloathed with words ; so the church was before the scripture , . quoad formale internum ; the matter and sense or meaning : so the scripture was more ancient than the church , because the church is gathered and governed by it , pet. , . ioh. . . iam. , . semen semper sobole illa cujus est s●men , antiquius esse nec●sse est . in the thing it self , the being and substance of the word was before the church , although in this circumstance and manner of being it was after . obj. . non crederem evangelio , nisi me commoveret ecclesiae catholicae authoritas , saith augustine . ans. these words ( saith whitaker ) are so well known to the papists that one can hardly exchange three words with them , but they will produce them . it is true indeed , that we may at the first be much moved to receive and hearken to the scriptures , because the church gives testimony of them ; as the woman of samaria , by her speeches of christ , was a means of moving the samaritans to believe , but when the men of samaria had heard christ himself speak , they believed in him more for his own words then the womans , iohn . , . in which sense those words of augustine ( so frequently quoted by the papists ) are to be interpreted . augustine spake this of himself being a manichee a ; when he was a manichee he was first moved by the authority of the church to believe the gospel . his meaning is , that he had uever believed the gospel , if the authority of the church had not been an introduction unto him , not that his faith rested upon it as a final stay , but that it caused him so farre to respect the word of the gospel , to listen unto it , and with a kinde of acquisite and humane faith to believe it , that he was thereby fitted b to a better illumination , by force whereof he might more certainly believe it to be of god. but that the testimony of one father in one place in a matter of such consequence should be of that force , it is strange . we deny not the ministery of the church as an external means to move us to imbrace the word of god , but we deny the authority of the church to be the principal c means . when we call the scriptures canonical , we call them not so passively , because they are received into the canon by men , and accepted of ; but actively , because they prescribe a canon and rule to us . the office of the church in respect of the scripture stands in four things . . to distinguish canonical scripture from that which is not canonical ; although the determination of the church be not the only or chiefest cause why the apocrypha are rejected . . to be a faithful keeper of those books which are inspired by god , like a notary which keepeth publick writings . . to publish , declare and teach the truth , as a crier with a loud voice ought to pronounce the kings edicts , but to pretermit , adde , or alter nothing , matth. . , . acts . . tim. . . this church here is not that church which the papists make to be the judge of controversies , neither the church representative , which is a general councel ; nor the church virtual , which they imagine to be the d pope ; but the church essential e : the congregation of all faithfull believers , the house of god , as he calleth it . the apostle here speaks of a pillar , not more architectonico , understanding by it some essential piece of the building , but more forensi , such a post or f pillar on which tables and proclamations use to hang. in old time the gentiles used to write their laws in tables , and so hang them upon pillars of stone , that the people might read them , as proclamations are nailed to posts in market towns. the apostle describing the church , likeneth it to one of these pillars , whose use was to shew what hung thereon . it is a pillar , not because it holds up , g but holds forth the truth , as a candlestick doth a candle , revel . . . . to interpret the scripture by the scripture . since many things in scripture are doubtfull , and hard to be understood without an interpreter , acts . . it doth belong to the church to expound the same , to interpret and give the sense , nehem. . , . luke . . provided that this exposition be by the scriptures . some of the papists say , that the church may condere articulos fidei & facere canonicum quo ad nos , and though they talk of councels and fathers , yet all is as the pope concludes . the testimony and tradition of the church , especially the primitive church , is necessary to know that the gospel of matthew is divine scripture by an historical and acquired faith , to know this by a divine h and infused faith , ( besides the authority of the church ) the matter , character and contents of every book , and comparing of it with other scriptures , do serve as an inward cause to produce the said infused faith . object . we are sent to the church to determine all controversies , cor. . . sol. controversies are either dogmaticall , concerning faith ; or rituall , concerning true order ; the proposition is about these , not the first . secondly , from this fundamental truth , that the scripture is immediately from god , ( the basis indeed of all religion , cor. . ) the wickednesse of the church of rome is farther to be condemned , which will not suffer the scriptures to be read in their churches , but in an unknown i tongue , nor in private by the common people without special leave and certain cautions from their superiours . of old they would not suffer them to be read at all , of late they are forced to give licences to some , and they teach them , that they should not make the scripture judge of the doctrine and practice of the church , but the doctrine and practice of the church must be the interpreter and judge of the meaning of the scripture , that is , they must take the scripture to mean none otherwise ( whatsoever it seem to say ) then what is agree●ble to that which the pope doth teach and practise . there cannot be a surer sign of a bad cause , then that it fears to be tried by the writings which it self cannot deny to be written by god , for correction , for reproof , for instruction in righteousnesse . some papists are more modest herein , as bellarmine , lib. . de verb. dei. c. . catholica ecclesia statuit , ne passim omnibus concedatur scripturae lectio ; some more rigid , as huntly and hosius . the papists k object the obscurity of scriptures , as an argument to hinder lay-men from reading them , and account it a matter of profanation to allow men , women and children , and all promiscuously the use of the vulgar translation , and think they will rather be hurt then benefited by them , taking occasion of erring from them . hosius urgeth that , give not holy things to dogs , cast not pearls before swine , to prove the people must be barred from reading of the scriptures . it is pope innocents glosse , a beast might not touch the mount , a lay-man may not meddle with scripture . lindan saith , nihil noxae inferretur in ecclesiam salvo traditionis fundamento l , if there were no bible ; and another , scriptura citius faciet haereticum lutheranum , quam catholicum . because we will have all proved by scripture , and make that the compleat rule for what we believe or do in all theological matters , they call us scripturarios , scripture-men , and atramentrarios theologos ; and so to carry or read a bible is matter of m scoff ; we may stile them in tertullians phrase scripturarum lucifugae and traditionaries . st gregory ( who is blessed in their church ) exhorteth a lay-man to the serious study of the scriptures , that thereby he might learn the will of god , alledging that the scripture is the epistle of god unto his creature . quid est autem scriptura sacra , nisi epistola omnipotentis dei ad creaturam ? greg. lib. epist. . ad theodorum medi●um . proving further , that obscurity of scripture is so frothy an argument for perswading any devout christian not to reade it , that it should rather incite them to greater diligence therein ; and therefore he elegantly comp●res the scripture to a river , wherein ( saith he ) there are as well shallow fords for lambs to wade in , as depths and gulphs wherein the elephant may swim . chrysostom held it a thing necessary for all men daily to read the scriptures , audito quaeso saeculares , comparate vobis biblia , animae pharmaca . st ierom did exhort divers women thereto , and commended them for exercising themselves therein , he writes to laeta and gaudentia , and shews them how they should bring up their daughters , scripturas sacras tenebat memoriter . hieron . de paula in epitaphio . he commends the husbandmen about bethlem for being so perfect in the scripture , that they had the psalms of david by heart , and sang them as they followed the plow . arator stivam tenens cantat davidicum melos . epist. ad demetriad . the apostle would not have commended this in timothy , tim. . . that from his childehood he knew the holy scriptures , nor noted it to the praise of his grandmother and mother , that they had trained him up so , if he had not known that the holy scriptures are so plain that even a childe may be able to understand them . what may we judge of the other easier books , when the holy ghost would have the revelation the obscurest book of all the scripture , to be read , revel . ▪ ? the people took occasion of erring and blaspheming from the humiliation of christ , many abuse preaching and the sacraments . . by this reason the latine bibles should not be suffered to be read publickly , because many understanding latine from the reading of them may take occasion of erring . there is a greater reason to be had of gods elect which are edified by reading of the scripture , then of those who wrest them ; peter by this reason stirred up the faithfull to reade the scriptures with greater devotion , pet. . , , , . . this is common both to the ecclesiastical persons and laity , to take occasion of erring and blaspheming from the scripture . if we peruse the histories of times past , we shall finde that learned and ecclesiastical men , did oftner fall into heresies and blasphemies from misunderstanding and wresting the scriptures , then any of the common sort of people , who were often also by the learned drawn into heresie . the papists are not afraid the people should be corrupted by reading their legends , and lying fables , by their images , which doe naturally teach idolatry . the papists further object , that the hebrews did not permit young men to read part of genesis , canticles , ezekiel . we must know that the reading of those scriptures non ablatam hominibus , sed dilatam fuisse , was not taken away from them , but delayed only . they permitted all men before thirty to read all other chapters of holy scripture , and after thirty these also . . this tradition concerning the age of men did drive away as well the ecclesiastick as the lay persons . notwithstanding all this that hath been objected by the papists , we hold that the scriptures ought to be translated into the vulgar and mother tongues of each nation , and that all n men ought to read them and meditate diligently in them , and that for these ▪ reasons . . from the commandment and will of god revealed in scripture ; he hath commanded all that live in the church to study o the scriptures , and read them , deut. . , . ioh. . . he speaks not to the scribes and pharisees , but to the people in general , they must try all things . . from gods intention , which commanded it to be written for that end that it might be obvious to all , ioh. . . rom. . . . those are commended which did reade the scripture , as the eunuch , acts . . the bereans , acts . and dispraised which neglected it , as the israelites , hosea . . they are pronounced blessed who diligently meditate in the scriptures , psal. . . how unlike to peter , ● pet. . . are those whith pretend to be his successours ? . from the fact of the apostles , who as they publickly preached the mysteries of salvation to the people ; so also in their epistles they commended the whole doctrine of salvation to be read by them . the epistles of the romans , corinthians , galatians , ephesians were written to the people , therefore to be read by them . one epistle of iohn was written to gaius a lay-man , another to the elect lady . . from the profit and necessity of this study ; men are illightned and converted by reading of the scriptures , psal. . , . they are directed by them as most faithfull counsellors in all their waies , psal. . . they are armed p by them against the fiery darts of satan , eph. . . one seeing a youth read the scriptures , said , it was never well since such were permitted to turn over the bible ; but he answered him in the psalmists words , psal. . . . from the unanimous conse●t of all the fathers , chrysostom and ierom especially , who exhort the people to the private reading of the scriptures , and testifie that the scriptures were publickly read in their ecclesiastical assemblies , not in an unknown tongue , but in a tongue understood by the people q . it was decreed by the councel of nice , that no christian should be without a bible in his house . and the jews at this day suffer no house amongst them to be without the bible . christ and his apostles teaching and disputing before the people , appeal to the law and the prophets , without the name of the author , book or chapter , because they knew the bible text to be familiar to the israelites . in an unknown tongue they cannot profit the people , ergo , they ought to be translated into a tongue known to the people , r cor. . s the apostle in divers verses treateth of this subject , vers . , , . he saith , all things ought to be done in the church for the edifying of the people , that no man should speak in an unknown tongue , without an interpreter : and saith , that he had rather speak five words and be understood , then ten thousand words in an unknown tongue . those arguments before urged for the peoples reading of the scripture , prove this also ; for they cannot reade them in every nation unlesse they be translated into a tongue they understand . christ and his apostles taught the people the scripture in their mother t tongue . in the next age after the apostles ( saith grotius lib. . de veritate religionis christ. ) the new testament was translated into divers vulgar tongues , the syriack , arabick , aethiopick , and latine ; which versions are yet extant , and differ not mainly from the greek . in the elder and purer times , the scriptures were translated into innumerable , yea into all tongues usual amongst men . see gregories preface to the notes on passages of scripture . the plain and usual words , the phrase and manner of speech most frequented , the comparisons and similitudes in scripture most familiar , taken out of the shops and fields , from husbandry and houswifery , from the flock u and the herd , shew that the scriptures were written for the capacity and understanding of the unlearned , iohn . . a speciall place ; if it be indicative , it shewes the custome x of the jewes ; if imperative , it shewes what they ought to doe . many amongst us are to be blamed for not having the scripture in their houses , and for not reading it constantly in the same as they ought to do , or else they read it as other books , not with such respect to it as the greatnesse of its authour deserveth ; i mean with a desire and purpose to believe and obey all that they finde there , which must needs be the duty of those that confesse these writings come from god. y we should receive it with reverence , believe it with confidence , exercise our selves in it with diligence and delight , practise it with obedience . reading the scripture is a rehearsing out of the book such things as are there written ●arely without any interpretation . it is to be done publickly , as it was in the synagogues of the jews who had the reading of the law and prophets amongst them , the prophets were read in their ears every day , saith paul , and after the lecture of the law and the prophets , in another place . from hence hath been continued the custom of lessons of the old and new testament to the same purpose , saith mr thorndike . we honour god more by a publick then a private reading of it . . p●ivately , the godly jews of b●rea did search the scriptures , and both king and people are commanded to read the law , deut. . . and . . . . what is written in the law ? how readest thou ? luke . . matth. . . and . , . christ , peter and paul in their preaching quote not the chapter and verse , only say , isaiah saith , isaiah is bold , it is written in the psalms , because people should be so acquainted with the scripture , as to know where it is . see grotius on heb. . . some good divines hold that the scriptures barely read ( though preaching be not joined with it ) may be the instrument of regeneration , since the doctrine of the gospel is called , the ministration of the spirit , psal. . the law of the lord converteth the soul , it is so when not preached ; the word is a means of conversion , whether written , preacht or lived , * cor. . , . pet. . , . psal. . . but the word of god is made effectual by the spirit , more often , more ordinarily to beget a new life in the preaching ( that is , the interpreting and applying of it ) then in the b●re reading , tim. . . matth. . . christs custome was ( as we may collect out of luke . where one instance is recorded to make us conceive his ordinary practice ) when he had read , to interpret the scripture , and often to apply it . let us all learn constantly to exercise our selves in the writings of god , which if we strive to do in a right manner , we shall attain true knowledge of the way to heaven , and also grace and help to walk in that way . if the lord should deny to any man the publick helps of preaching and conference , yet if that man should constantly reade the word , praying to god to teach him and guide him by it , and strive to follow it in his life , he should finde out the truth , and attain saving grace , the word would illighten and convert ; but if god afford publick preaching and interpretation , we must use that too as a principal ordinance . let us all reade z the scripture . . with hearty prayers to god to direct us , and open the sense of it to us a , psa. . . prov. . . iam. . , . though christ himself was the preacher , yet he opened their understanding to conceive the scripture , luk. . . and with a resolution to put in practice that which we learn , iam. . . matth. . . iohn . . and we shall finde the word read gods power to our edification and salvation . only a spiritual understanding can discern an excellency in the scripture . nunquam pauli sensum ingredieris , nisi pauli spiritum imbiberis . bern. . diligently , attend unto reading , tim. . , . john . . search the scriptures ; whether the greek word be a metaphor from hunting dogs , or from diggers in mines , both import diligence . it was a solemn speech used in holy actions , hoc age . the passions of the martyrs may be read when their anniversary daies are celebrated , whence the name of legends . chamier . we should observe the scope and circumstance of the place , the use of the word and phrase , and compare one place with another . . orderly , that we may be better acquainted with the whole body of the scriptures . we should read on in chronicles and ezra , and other places wherein are nothing but names and genealogies , to shew our obedience to god in reading over all his sacred word , and we shall after reap profit by that we understand not for the present ; though it will be convenient to begin with the new testament as more plain , before we reade the old. . with faith , h heb. . . the word of god consisteth of four parts : . history , . commandments , . promises , . threats , every thing in gods word is to be believed . all truths taught in the history of the scripture ought to be believed . as that the world was made of nothing , only by the word of god , heb. . . and that the bodies of men howsoever they died , shall rise again at the last day , iob . . . all precepts , genes . . . abraham obeyed that commandment though strange . . all promises , as that god could give abraham when he was an hundred years old , a seed and posterity which should be as innumerable as the stats in the firmament ; gen. . . and that by sarah an old and barren woman , gen. . . abraham and sarah believed it , rom. . , . heb. . . . threatnings , as that gen. . , . though unlikely , noah believed it , pet. . . because god had said it , heb. . . and that ionah . . the people of nineveh believed , v. . in narrando gravitas , in imperando authoritas , in promittendo liberalitas , in minando s●veritas . spanhem . orat . de officio theologi . we reade therefore of faith in the promises psal. . . faith in the commandments , psal. . . faith in the threatnings , heb. . . but faith in the threatnings is not so much urged , because guilty nature in it self is presaging of evil . . constantly . cyprian was so much delighted with the reading of tertullian , that he read something in him every day , and called him his master , * da magistrum . let gods command , the examples of the godly , and our own benefit quicken us to a frequent reading of the holy scriptures . mr bifield hath a kalender , shewing what number of chapters are to be read every day , that so the whole bible may be read over in the year . the number of chapters while you are reading the old testament , is for the most part three a day , and when you come to the new testament it is but two c sometimes where the matter is historical or typical , or the chapters short , he hath set down a greater number . the martyrs would sit up all night in reading and hearing . after we have read and understood the scripture , we must , . give thanks to god for the right understanding of it , and pray him to imprint the true knowledge of it in our hearts , that it may not fall out . . we must meditate in the word of god understood , and so fix it in our minds . one defines meditation thus : it is an action of the soul calling things to minde or remembrance , and discoursing of them , that they might be the better understood , retained , affected and possessed . it is as it were every mans preaching to himself , and is a setting ones self seriously to consider in his minde , and apply to his own soul some necessary truth of gods word , till the minde be informed , and the heart affected , as the nature thereof requires , and is the wholsomest and usefullest of all exercises of piety . this is to ingraff the word into ones soul , to give the seed much earth ; this is to binde it to the tables of our heart , and to hide it in the furrows of our souls ; this is to digest it , and make it our own . . we c must apply to our own use whatsoever things we read and understand the precepts and examples of the law to instruct our life , the promises and comforts of the gospel to confirm our faith . it serves for thankfulnesse , . that now we have the scripture : the world was a long time without it ; it was the more wicked , because they had no canon of scripture . we are not like to erre by tradition , as former ages have done . . that we have so great a part of scripture , and in our vulgar tongue ; the martyrs would have given a load of hay for a few chapters of st iames or paul in english. . that we have so great helps for the opening of the scripture ; so many excellent expositors ; compare mollerus on the psalmes , with augustine . as the later thoughts are usually the more advised , so the later interpreters are generally the quicker sighted . all those are to be reproved which contemn or unreverently handle the scriptures . . atheists , f who impiously oppose the word of god , and all prophane wretches , who live loosely and wickedly , their doom is written in this book . iulian the apostate , when christians craved help against all their injuries , would ask with mocks and scoffs , why they did complain when the galilean their master bad them do good for evil : if any one would take away their coat , that then they should give him also their cloak . . papists , who . set up images and pictures in stead of the scripture ; the scriptures ( they say ) may teach men errors , but may not pictures ? . equal the apocrypha and unwritten verities , or rather vanities with the sacred scriptures . . charge the scriptures with insufficiency g and obscurity , allow it not to be a perfect rule . . make it of no force to binde our consciences unlesse the pope ratifie it . . give the pope power to dispense with things therein forbidden , yea and with oaths and vows , which no scripture dispenseth withall . . teach that the vulgar latine is to be received as authentick . . wrest and turn it which way they h please , isa. . . cardinal bellarmine in praefat . lib. de summo pontifice , and baronius , say , that by precious and corner stone in this place , the pope of rome , although lesse principally , is meant , who is a stumbling stone to hereticks , and a rock of offence , but to catholicks a tried , precious corner stone ; yet peter . . . & . expoundeth those words , not of himself , but of christ. bellarmine from matth. . feed my lambs and sheep i , would infer the popes universal dominion . baronius from the acts , kill and cat , psalm . . . under his feet , that is , say they , of the pope of rome ; sheep ] i. christians ; oxen ] that is , jews and hereticks ; beasts of the field , i. pagans ; fowls of the air , i. angels ; fishes of the sea , i. souls in purgatory . they have tapers in their churches in the day time , because christ saith , i am the light of the world : or because they had such at midnight , acts . . where paul preached . this is the great fault of the school-divines , that they handle paul and aristotle , suae curiositati litantes potius , quam pietati ; so that he is counted most learned amongst them who dares to seek , and presumes to define most things out of the scripture . what distinctions , orders , degrees and offices do they make of angels ? what curious questions do they raise ? what use would there have been of sexes , if adam had not sin'd ? whether christ should have been incarnate if there had been no sin ? and infinite such like . the schoolmen perverting the k scriptures have prophaned divinity with philosophy , or rather sophistry , and yet are called school-divines , l when they are neither scholars in truth , nor divines . behold two swords , luk. . . therefore the pope hath two swords , one spiritual , another temporal , cor. . . ergo , the pope judgeth of all things , and is judged of none . the papists stile the scripture regulam lesbiam , nasum cereum , evangelium nigrum , theologiam atramentariam . a lesbian rule , a nose of wax , the black gospel , inky divinity . bishop bonners chaplain called the bible , his little pretty gods book ; m giford and raynolds said , it contained some things prophane and apocryphall . leo the tenth the pope , when he admired at the money gotten by indulgences , he is reported to have said to cardinal bembus : bembe , quantum nobis profuit fabula de christo ? the same man when bembus brought a place out of the new testament to comfort him dying , said , apage istas nugas de christo. paraei medulla hist. eccl●s . many wicked men abuse scripture , they say they must not be too precise , and urge eccles. . . they bring that place , eccles. . . to justifie mixt dancing : that matth. . . for usury : that cor. . . for temporizing and complying with all companies , and many that were professors formerly deny scripture , they call it a fancy , a meer forgery , the bible a riddle . the rebels in ireland took the bibles , threw them into the chanels , n and cast them into the fire , and called it hell-fire , and wished they could serve all the rest so . but i may say of the gospel , as the french lady of the crosse , never dog barkt at the crosse , but he ran mad . contra rationem nemo sobrius , contra ecclesiam nemo pacificus , contra scripturas nemo christianus . thirdly , the brownists vainly and idly o quote the scripture , filling their margents with many texts of scripture , but nothing to the purpose , and misapply it ; they alledge those texts of isa. . . and revel . . . to draw men from all the assemblies of gods people , whither any wicked men do resort . fourthly , the antinomians or antinomists , who cry down the law of god , and call those that preach the law , legal preachers , and stand for evangelical grace ; the law is part of canonical scripture , and hath something peculiar in it , being written with the finger of god , and delivered with thunder and lightning . see master gatakers treatise on numb . . . and master burgesse his lectures on tim. . , . master bedfords examination of antinomianism . those that under a colour of advancing free grace , cry down the law of god , are enemies to god , to the people of god , to the gospel , . to god in crying down his law , this is to let every one be at liberty , and do what he list . ● . to the people of god , the law is to them a light , a guide , a rule , a councellor . . to the gospel , the law is subservient to it , . in discovering of sinne , by the law comes the knowledge of sin , and the malignity of it against god and the souls of men ; . in driving men to christ , gal. . . . in exalting free-grace , tim. . , . and the value of christs bloud . fifthly , stage-players , who jest with scriptures ; witches and others , which use charms , writing a piece of st iohns gospel to cure a disease , or the like , are to be condemned for abusing the scripture . per voces sacras ( puta evang. iohannis , orationem dominicam frequenter cum ave maria recitatam , symbolum apostolicum , &c. ) morbos curare magicum est . voetius . sixthly , printers , who print the bible in bad paper , a blinde print , and corruptly , are likewise to be blamed . seventhly , the heathens and jews . tacitus cals the doctrine of the gospel , superstitionem quandam exitiabilem . the modern jews call evangelium avengilion ▪ a volume of lies , word for word , the iniquity of the volume ; the blasphemous jews mean ( i suppose ) the volume of iniquity . elias levita in thisbi mentions this etymology or rather pseudology of the word ; but p. fagius abhorred to translate it . the jews think they shew great reverence to the bible , if they place it not under but above all other books , if they do not touch it with unwashen hands , especially after they have been disburdening of nature , if they kisse it as often as they open and shut it , if they sit not on that seat where the bible is , but they are not in the mean while sollicitous to do and perform what the bible teacheth , viz. faith , charity , justice , innocency of life , which are the chief parts of piety . they bend all their thoughts , not to draw out the true and genuine sense of the holy ghost out of the scriptures , but how they may by usury and other most unjust means extort money from gojim , that is , the gentiles . paulus fagius in his annotat. on deut. . . scripture arguments are the chiefest to convince an unbeliever . christ by divers arguments , iohn . labours to convince the jews that he was the messiah promised . . iohn bare witnesse of him , vers . . . his works bare witnesse of him , verse . . the father did bear witnesse of him , vers . . . he produceth the testimony of the scriptures , vers . . they are they which testifie of me . will you not believe iohn , my miracles , my word from heaven , then believe the written word . if we believe not the testimomy of scripture , nothing will convince us , though one rise from the dead ; nor christ himself , if he were here in the flesh and should preach unto us , ioh. . ult . the lord in executing of his judgements commmonly observes proportion and retaliation . antichrist is the greatest opposite to gods law and word , he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thess. . . the lawlesse one ; he is without law , above law , against law ; he abuseth scripture , takes upon him to jud●● and interpret scripture , therefore it shall be his ruine , thess. . . god shall destroy him with the spirit of his mouth , id est , verbo suo . beza . god hath consecrated the word to this purpose ; the end of it is not only to save , but destroy , being the savour of death to some ; and it is a fit instrument for such a work . antichrists strength is in mens consciences ; only this will pierce thither , heb. . . god useth the word for the destruction of antichrist , these wayes : . it discovers him , his doctrine , his errors . . it hardens him . . it condemneth him , and passeth sentence against him . chap. iii. ii. the books of scripture . from the divine ●lows the canonical authority of the scripture . the books of scripture are called canonical books ( say some ) from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word is used cor. . . phil. . . gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mark the double emphasis , this notable canon , because they were put into the canon by the universal church , and acknowledged to be divinely inspired by it , and also are made a perfect canon or rule of all doctrine concerning religion , credendorum & agendorum , of faith and manners , of all things which are to be believed or done toward salvation . but cameron thinks it is not termed canonical , because it is a rule , for that book ( saith he ) is called canonical , which is put into the catalogue ( which the ancients called a canon ) of those writings which are esteemed divine . becanus saith , they are called canonical a , both because they contain a rule which we ought to follow in faith and manners , and because they are put into the catalogue of divine books . the conditions of a canon are these . . it must contain truth , or be an expresse form and image of truth , which is in the divine minde . . it must be commanded , sanctified and confirmed by divine authority , that it may be a canon to us in the church . these books were sanctified , either commonly , all of both testaments , by the testimony of the spirit , and church , and canon it self ; or the books of the old testament were specially and singularly confirmed by word , signs and event , as the pentateuch , but the prophetical books and hagiographa before their carrying into babylon by extraordinary sign , the cloud and veil in the temple , king. . . levit. . . and gods answer by ephod , urim and thummim , exod. . . after their carrying away into babylon by singular testimonies of events . the books of the new testament are confirmed by the son of god revealed in flesh , by his sayings and deeds , heb. . . and by the powerful ministry of the apostles , by signs , vertues and miracles , mark . . there is a three-fold canon in the church , divine , ecclesiasticall , and false . the divine canon is that which properly and by it self is called the word of god , immediately inspired of god into the prophets and apostles . this according to the divers times of the church is distinguished into the old and new testament , cor. . , . this is a common division of the sacred bible among christians , as in the version of tremellius and iunius , testamenti veteris & novi biblia sacra ; and the geneva gives that title to their bible , la bible , qui est toute la saincte escriture du vi●l & noveau testament . augustine thinks they are better called , vetus & novum instrumentum . heinsius & grotius , vetus & novum foedus . vide grotii annotat. in libros evangelii . a covenant is an agreement between two ; a testament is the declaration of the will of one . it is called in regard of the form , convention and agreement between god and man , a covenant ; in regard of the manner of confirming it a testament . for . in a testament or last will the testators minde is declared , so is the will of god in his word , therefore it is called a testimony often , psal. . and . . here is a testator , christ ; a legacy , eternal life ; heirs , the elect ; a writing , the scripture ; seals , the sacraments . . because it is ratified by the death of christ , heb. . , . the books of the old testament are the holy scriptures given by god to the church of the jews , shewing them what to believe , and how god would be worshipped : the new testament containeth the books which treat of salvation already exhibited , and christ already come in the flesh . all the books of the old testament were written originally b in hebrew , because they were committed unto the hebrews , rom. . . except what daniel c and ezra wrote in the chaldee . the jewish church receiving them from god , kept them and delivered them to posterity . many grave authors hold , that the hebrew was the first tongue , and mother of all the rest ; and it may probably be collected from the names of our first parents . it was called hebrew ( saith erpenius ) not from heber of the posterity of shem , as iosephus , ierom , and others think , when it is manifest that he rather spake chaldee then hebrew , because abraham the patriarch , which drew his original from him was a chaldean ; but it was so called , saith erpenius d ( as all the rabbins , origen and others testifie ) from the hebrews , which people arose from canaan . it is honoured with the title of the holy tongue ( saith the same erpenius ) because the most holy god spoke it to his prophets , delivered his holy will written in it to the church ; and because it is very probable from the opinion of great men , that holy men shall use it with god hereafter in heaven . vide buxtorfium de linguae hebraeae origine , antiquitate & sanctitate . there are many hebraisms also in the new testament , many words and phrases rather used according to the manner of the hebrews then the greeks ; by which it is manifest that the same spirit was the author of the old and new testament . the knowledge of the hebrew much conduceth to the learning of those famous oriental tongues , the chaldee , syriack , arabick and aethiopick , by reason of the great affinity which they have with their mother . the books of the old testament may be divided several wayes ; in respect of the style , some were written in prose , some in verse : in respect of time , some were written before their being taken captives into babylon , as samuel , isaiah , hosea , and many others ; some in the captivity f , and some after , as haggai , zachary , malachi . the hebrews divide the bible ( ex instituto esdrae ) into three special parts * . . the law , the five books of moses . . the prophets . ● . the former , ioshua , iudges , two books of samuel , and two of the kings , so called because they speak of the first prophets . . the later . . greater , three . . lesser , twelve . . the hagiographa , for want of a more special name , by which title all the rest are understood , and they are eleven g . our saviour himself mentions this most ancient distinction , luk. . . calling all the rest of the books ( besides the law and prophets ) psalms . ubi psalmi ponuntur pro omnibus libris , qui hagiographorum parte continentur , ex quibus etiam in n. t. quaedam citantur , tanquam impleta . buxtorf . tiberias . cap. . in masora , quando vox aliqua ter duntaxat reperitur , & quidem in tribus his scripturae partibus , tum dicunt : ter occurrit , semel in lege , semel in prophetis , semel in hagiographis . id. ib. all the scriptures of the old testament ( in other places ) are comprized in the law and prophets , matth. . . & . . and . . & . . acts . . & . , & . . & . . rom. . . or moses and the prophets , luk. . . & . . or in the scriptures of the prophets , rom. . . or the prophets alone , luke . . & . , . rom. . . heb. . . the name prophet being taken as it is given to every holy writer . the jews and the an●ient reckon twenty two h books in the old testament , according to the number of the letters of the alphabet for memory sake . ruth being joyned with the book of iudges ; and the lamentations being annexed to ieremiah their author . hebraeis sunt initiales & medianae literae , finales quinque . quamobrem v. t. modò in . modò in . libros partiuntur . all the books of both testaments are sixty six , thirty nine of the old , and twenty seven of the new testament . some would have hugo cardinal to be the first author of that division of the bible into chapters , which we now follow . no man put the verses in the latine bibles before robert stephen ; and for the new testament he performed that first , being i holpen by no book greek or latine . vide croii observat . in nov. test. c. . this arithmetical distinction of chapters , which we have in our bibles was not from the first authors . of which that is an evident token , that in all the quotations which are read in the new testament out of the old ; there is not found any mention of the chapter , which would not have been altogether omitted , if all the bibles had then been distinguished by chapters , as ours k , distinguishing of the bible into chapters and verses , much helps the reader , but it sometimes obscures the sense . dr raynolds l gives this counsel to young students in the study of divinity , that they first take their greatest travail with the help of some learned interpreter in understanding st iohns gospel , and the epistle to the romans , the summe of the new testament , isaiah the prophet , and the psalms of david , the summe of the old , and in the rest they shall do well also , if in harder places they use the judgement of some godly writer , as calvin and p. martyr who have written best on the most part of the old testament . the books of the old testament are ; . legal , . historical . ▪ poetical . . prophetical . . legal ( which the hebrews call from the chief part torah , deut. . . & . . the grecians from the number pentateuch , that is , the five-fold volume ) the five books of moses , genesis , exodus , leviticus , numbers , deuteronomy , all written by moses ( as it is commonly agreed ) except the last chapter in the end of deuteronomy concerning his death , written by ioshua . in which five books are described the things done in the church from the beginning of the world to the death of moses . atque hîc finitur pentateuchum , historiam annorum . cum dimidio , ab initio mundi complectens . r. usserius in annal. v. t. cap. . vide sims . paras . ad chron. cathol . cap. . the sadduces ( as some say ) received no other scripture but these five books of moses ; therefore christ , matth. . . proves the resurrection of the dead , which they denied , out of the second book of moses ; but scultetus saith , that they rejected not the prophets , lib. . exercit . evang. cap. . see my annotat. on matth. . . anciently it was not the custome of holy writers to adde titles to what they had written , but either they left their works altogether without titles , or the first words were titles , the titles now in use , as genesis , exodus , were prefixed according to the arbitrement of men ; and the like is to be thought of those before the historicall books of the new testament , as matthew , mark , luke , iohn . with the hebrews the titles of books are taken sometimes from the subject matter or argument , as in the books of iudges , ruth , kings , proverbs , and others of that kinde ; sometimes from the authors or amanuenses rather , as in the books of ioshua and the prophets ; sometimes from the initial words with which the books begin , which ierom follows . the books of moses are denominated from the initial words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in principio . i. e. m genesis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . haec nomina . h. e. exodus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et vocavit . h. e. leviticus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in deserto . i. e. numeri . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verba . sive deuteronomium . these are subdivided again into n fifty four sections , that the reading of them may be finished in so many sabbaths , which is signified , act. . . iunius , ainsworth and amama , with calvin , cornelius a lapide and piscator , have done well on the pentateuch . . genesis ] in hebrew bereshith , the first word of the book , by the septuagint it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which appellation the latine church retained , because it sets forth the first generation of things , chap. . . and of adam or mankinde , gen. . . it consists of fifty chapters , and contains a history of two thousand three hundred and sixty nine yeares from the creation of the world , to the death of ioseph . the best expositors of this book are mercer , rivet , paraeus , calvin , peter martyr on fourty chapters , willet , ainsworth . origen upon the canticles , and ierom o upon ezekiel say , that the hebrews forbad those that had not attained to the age of the priesthood , and judgement , viz. thirty years , to read in three books for their profundity and difficulty ; that is , the beginning of the world , which is contained in the three first chapters of genesis , the beginning and end of ezekiel , since that treats of the cherubins , and the divine majesty , this of the structure of the third temple ; and the song of songs , in which those things which ought to be understood of the divine authour , are easily through youthfull affection elsewhere drawne and wrested . this book of genesis is not onely profitable , but very necessary for doctrine ; as moses is the prince , and as it were , parent of divines : so genesis is the foundation and excellent compendium of all divinity , propounding evidently the chief parts of it . . exodus p ] the second book of moses is called in hebrew elle sh●moth , in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word the latines have retained . it consists of fourty chapters , and contains a history ( say iunius and tremellius ) of one hundred fourty two years * , viz. from the death of ioseph even to the building of the tabernacle . the best expositors of it , are rivet , calvin , willet , ainsworth . . leviticus q ] in hebrew vajicra , in greek and latine leviticus , from the matter which it handleth , because it treats especially of the levitical priesthood , and the levitical or ceremonial laws in it . it consists of seven and twenty chapters , and contains a history of one moneth , viz. of the first , in the second year after their going out of aegypt . the best expositors of it are calvin , ainsworth and willet . . numbers ] in hebrew vaiedabber , in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in latine numeri , in english numbers , because it begins with declaring the number of the people , and because many numberings are reckoned up in this book , as first , third , and thirty three chapters . it contains a history of thirty eight years , and consists of thirty six chapters . the best expositors of it are calvin , attersol , ainsworth . . deuteronomy r ] in hebrew haddebarim , from the first words , in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the latine retains , because it contains a second repetition of many necessary points of the law. it consists of thirty four chapters , and contains a history of the two last moneths of the year . some say concerning ch. . . that part of it was written by ezra contemporary with malachi . the best expositors of it are calvin , ainsworth , wolphius ; cornelius a lapide . . the historical books . . before the captivity , ioshua , iudges , ruth , samuel , kings . . after the captivity , both the chronicles , ezra , nehemiah . the sixth book in the old testament is called ioshua , because it contains a history of things done by ioshua the servant of moses , which he by the will of god put in writing , it being all written by him , except some of the last chapter , where mention is made of his death , and thought to be written by samuel . it consists of twenty four chapters , and contains a history of eighteen years , viz from the death of moses even to the death of ioshua . the best expositors of it are s masius and serarius for papists , drusius and lavater of protestants . the seventh book is called sophetim , iudges , because it contains things done under the government of the twelve judges . there is nothing certain of the author of this book , though some would have samuel : but he rather collected and compiled into one volume what was written by many . it describes the state of the government of israel , from the death of ioshua even to the priesthood of t eli. it consists of twenty one chapters , and contains a history of two hundred ninety nine years , say some ; of three hundred at least , saith spanhemius . the best expositors of it are peter martyr , drusius , lavater , serrarius . the eighth is ruth , the author of which book is unknown ; many think it was written by samuel , who added this as a part or conclusion of the book of iudges . it consists of four chapters , and is an history concerning the marriage and posterity of ruth . the best expositors of it are drusius , wolphius , lavater , topsel . the ninth in order are the two books of samuel u , which contain in them an history of an hundred and twenty years . the first beginning an history of eighty years , of fourty under eli , sam. . . and of fourty under samuel and saul , act. . . and consists of one and thirty chapters . the second book is a history of fourty years , even from the death of saul to the end of davids kingdom , and consists of four and twenty chapters . these two books in the original have two several titles : x the one is the first and second of kings , the other the first and second of samuel . the former title it hath received as it stands in relation to the two next books , and in opposition to that of iudges ; for as in that story the regiment of iudges was described in one book ; so in this story , of which these two are but one part , the regiment of kings is described : this is the reason of the first title . the other likewise of the first and second of samuel is given unto it , . because there is very frequent mention made of samuel therein , he being a principal subject of the first part thereof . . because it continueth the narration so farre , till the infallible truth of samuels principal prophecie ( which seemed to remain in great doubtfulnesse , at least when he ended his dayes ) was fully accomplished in establishing the kingdome upon the person and family of david the sonne of iesse . the best expositors of both the samuels , are peter martyr , drusius ; willet also hath expounded them , but not so well as he hath other books of scripture . the tenth is the two books of the kings , in hebrew melachim , in greek and latine the third and fourth of the kings , from the subject matter of them , because they relate the acts of the kings of israel and iudah . this history was written by divers prophets ; but who digested it into one volume is uncertain ; many ascribe it unto esdras , see menochius . the first book consists of twenty two chapters , and contains a history of an hundred and eighteen years . the second book consists of five and twenty chapters , and contains a history of three hundred and twenty years . the best expositors of both the kings are peter martyr , and gaspar sanctius . the eleventh book is the two books of chronicles , which is called dibrei hajamim , verba dierum , because in them the deeds of the kings of israel are particularly described . the greeks and latines divide it into two ; with the greeks it is called liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. praetermissorum , the book of remains , because he summarily explains some things either omitted , or not fully described in the pentateuch , the books of ioshua , iudges , samuel , and the kings . of the latines liber chronicorum , q. d. chronologicum ; which appellation luther retains in the dutch version of the bible . there is nothing certain of the author y of these books , though esdras be thought to be the author . the first book consists of twenty nine chapters , and contains a history of two thousand eight hundred and five years , viz. from the creation of the world even to the kingdom of salomon . the second consists of thirty two chapters , and describes a history from the beginning of the kingdom of salomon , even to the return out of the captivity of babylon . the best expositor on both the chronicles is lavater . twelfthly , the two books of ezra , they are counted for one volume with the hebrews ; the greeks and latines divide them into two books , and assign the first to ezra , the second to nehemiah . ezra was so called from the author , which was a scribe , most skild in the law of god , as appears in chap. . v. , , and . the best expositors of it are iunius and wolphius . nehemiah a ] it is called by the latines the second book of ezra , because the history begun by ezra is continued in it ; but usually nehemiah because it was written by him , and also because it contains the re-edifying of the city of ierusalem , caused by nehemiah . it consists of thirteen chapters , and contains a history of fifty five years , viz. from the twentieth year of artaxerxes to the kingdom of the last darius . the best expositors of it are wolphius and pilkinton . the next book is esther b , called in hebrew megillath esther , the volume of esther . many of the jews think this book was written by mordechai , which those words in chap. . and . seem to favour . isidore saith , ezra is thought to have written esther , but some say it was composed after by another ; moses camius saith it was written by the men of the great synagogue . philo iudaeus saith , ioachim a priest of the hebrews , son of the high-priest , was the composer of it , and that he did it at the intreaty of mordecai the jew . it s remarkable , that though the book of esther contain most admirable passages of gods providence in delivering of his church , yet in this book alone of all the books of holy scripture the name of god is not so much as once mentioned . dr drakes chronol . the jews throw the book of esther to the ground before they reade it , because the name of god is not there , as their rabbins have observed . dr stoughtons love sick spouse . it consists of ten chapters , and contains a history of ten , or ( as others will ) of twenty * years , concerning the preservation of the church of the jewes in persia by esther . drusius , serrarius and merlin have done well on this book . . poetical books . iob , psalms , proverbs , ecclesiastes , canticles ; to which some adde the c lamentations . those parts of scripture which set forth strongest affections , are composed in verse : as those holy flames of spiritual love between christ and his spouse in the canticles of salomon . the triumphant joy of deborah after deliverance from sisera's army : of moses and miriam after the destruction of pharaoh : the afflicting sorrows of hezekiah in his sickness ; and the lamentations of ieremiah for the captivity of the jews : the book of psalms is as it were a throng of all affections , love , joy , sorrow , fear , hope , anger , zeal , every passion acting a part , and wound up in the highest strains by the spirit of god , breathing poetical eloquence into the heavenly prophet . so the book of iob. whose subject is sorrow , hath a composure answerable to the matter . passion hath most scope in verse , and is freest when tied up in numbers . iob ] there is great variety of judgement about the author and pen-man of this book ; some say it was one of the prophets , but they know not who ; some ascribe it to salomon ; some to elihu , many to moses ; hugo cardinal , suidas , and pineda conceive that iob himself was the author of this book , and it is thus proved , because when any book is inscribed by the name of any person , and there appears no urgent reason , wherefore it could not be written by him , such a person is to be thought the author , and not the matter of the book , as is manifest in the book of ioshua , and those of the greater and lesser prophets . the arabical speeches with which it abounds , note that it was written by some man living near arabia , as iob did ; neither doth it hinder , that iob * speaks of himself in the third person , for canonicall writers are wont to do this out of modesty , numb . . . iohn . . it is conceived to be the first piece of scripture that was written : if moses wrote it , it is probable that he wrote it before the deliverance of the people of israel out of egypt , while he was in midian . the main and principal subject of this book is contained in psal. . . many are the afflictions of the righteous , but the lord delivereth him out of all . we may divide the book into three parts , and so it sets forth : . iobs happy condition , both in regard of externals and internals , in the first five verses . . iobs fall , his calamity , from that to the seventh verse of the fourty second chapter . . iobs restitution , or restoring , from thence to the end . beza , mercer , pineda , drusius , cocceius have well expounded it . the psalms are called in the hebrew sepher tehillim , a book of divine praises , in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so called from a musical instrument used in singing of the psalms , which name the latines have retained . vide menochinm . hymns is the general title for the whole book of psalms : for though it be translated , the book of psalms , yet every one that knoweth that language , knoweth the word is , the book of hymns . christ with his disciples sung an hymn , matth. . . mr cottons singing of psalms a gospel ordinance . c. . psalmi dicti sunt tehillim ab argumento praecipuo : etsi enim in libro hoc contineantur etiam petitiones , necnon precationes : hae tamen non adeo sunt frequentes , & his ipsis variae interspersae sunt laudationes dei , a iustitia summa , à misericordia & potentia dei desumtae . it contains sacred songs to be fitted for every condition , both of the church and members . it is called in the new testament , the book of psalms , luk. . . and . . acts . . no books in the old testament are oftner cited in the new , then isaiah and the psalms ; that sixty times , this sixty four . they are in all an hundred and fifty , in greek an hundred fifty one . augustine and chrysostom ascribe them all to david as the author , so do theophylact , ludovicus de tena . some think that after the captivity ezra collected these psalms , dispersed here and there , into one volume . there are ten authors whose names are put in the titles of the psalms , viz. david , salomon , moses , asaph , etham , heman , ieduthun , and the three sons of corah . odae istae davidis dicuntur , quod is multas veteres collegerit , multas ipse psallendi sciens addiderit , aut per homines idoneos addi fecerit . grotius . the book of psalms , though it be called from the greater part , by the name of davids psalms ; yet were not all the psalms in it composed by david ; but some of them by moses , psal. . some by heman , psal. . some of them by etham , psal. . some by others , psal. . mr gataker on psal. . , , . seventy four psalms are expresly entituled davids psalms , that some others which want titles expressing their pen-men were his also , see act. . . id. ibid. the hebrews divide the psalms into five books or parts . the first book hath the first psalms ; the second , from to ; the third , from to ; the fourth , from even to ; the fifth , from the to . vide genebr . in psal. . . tituli sunt psalmorum claves , the titles are keys as it were of the psalms , saith ierom. the best expositors on the psalms are musculus , mollerus , muis , calvin . the scripture is the choisest book ; the psalms the choisest piece of scripture , and the psalm the choisest part of the psalms . among verses in that psalm there are scarce four , or five at most , wherein there is not some commendation of the word . the psalms are frequently read both in the jewish synagogues , and in our christian churches ; the very turks themselves swear as solemnly by davids psalms , as by their mahomets alcoran , they have them in such estimation . of all parts of the scripture , the psalms have this excellency , that they do in a lively experimental way set forth the gracious works of god upon the soul. they have a respective direction , or comfort to every ones affliction or temptation . hence they have been called by some the little bible , or the bible of the bible . mr burgess of justification . p. . basil saith , if all the other books of scripture should perish , there remained enough in the book of psalms for the supply of all ; and therefore he cals it amuletum ad prosligandum daemon●m . our saviour christ himself cites the psalms , not only as canonical scripture , but as a particular , entire , and noble summe of that body , luk. . . no book of the old testament ( except the prophecie of isaiah ) is so like a gospel , so particular in all things concerning christ , as the psalms . dr donne on psal. . , . proverbs ] in hebrew mishle , the book of proverbs is compared to a great heap of gold-rings , rich and orient severally , and every one shining with a distinct a sense by it self : but other contexts of holy writ , to gold-chains , so enterwoven and linked together , that they must be illightned and receive mutual illustration one from another . the manner of it is usually to deliver two contradistinct propositions . it consists of one and thirty chapters ; it was written by salomon , saith augustine , chap. . of his book de civitate dei ; and iosephus in the th book and d chapter of his jewish antiquities ; and it is proved , king. . . though there indeed it is said only , he spake them , yet it is likely also he wrote them . prov. . . they are called the proverbs of solomon , because most of them are his . it is a treatise of christian manners , touching piety toward god , and justice toward our neighbours . the best expositors on it , are mercer , cartwright , dod , lavater . graece dicitur hic liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nimirum hebraeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie comparationem significat , & quia ex comparationibus curtatis plerumque fiebant proverbia , inde coepit sumi in significatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . grotius . ecclesiastes ] in hebrew b choheleth , the feminine hath respect either to wisdom or to the soul , the nobler part . see menochius . the author of this book was salomon , who either at his table , or in his familiar conference propounded these doctrines to his courtiers , as may be collected out of king. . . many of the hebrews say , that this book was written by salomon to testifie his repentance of his ill led life . it consists of twelve chapters . the summe and scope of the whole book is explained in the last chapter , or the first two verses , viz. that all things in the world are vain ; therefore that nothing is more profitable and necessary then to fear god and keep his commandments . the principal parts of it are two : the first concerning the vanity of humane matters and studies in the world : the latter of the stability and profit of godliness and the fear of god. the best expositors on it are mercer , cartwright , mr pemble , granger . canticles are called in hebrew shir ha-shirim , by the latins . cantica c canticorum , the song of songs , that is , a most excellent song , the hebrews having no superlatives . salomon was the author of it , kings . . many of the ancients refer it to the spiritual marriage between christ and the church , or every faithful soul. some think it was penned long after salomons marriage with pharaohs daughter , by comparing king. . . with cant. . . it consists of eight chapters , and perpetual dialogues . the jews had this book in such reverence and account , that before thirty years of age none would study it . the best expositors are mercer , brightman , ainsworth , doctor gouge , fenner . this book which treats of that spiritual and heavenly fellowship the sanctified soul hath with christ , cannot be throughly understood in the true life of it , but by those that are sanctified . . prophetical books . the greater prophets four , isaiah , ieremiah , ezekiel , daniel . the lesser prophets twelve , hosea , ioel , amos , obadiah , ionah , micah , nahum , habakkuk , zephany , haggai , zachary , malachi . grotius orders them thus : hosea , ioel , amos , obadiah , ionah , isaiah , micah , nahum , habakkuk , zephany , daniel , ieremiah , ezekiel , haggai , zachary , malachi . they are called prophetical books , because they were written by prophets , by gods commandment ; prophets were distinguished by the temples , some were prophetae priores , those of the first temple ; others posteriores , of the latter temple . isaiah ] is placed first , not because he is more ancient then all the rest ; for some say , that ionah d and amos were before him in time , others that hosea was before him , for isaiahs beginning was in the dayes of uzziah . now hosea was in the dayes of ieroboam , and ieroboam was before uzziah . this mr burroughs saith is one reason , why though he intends to go over the whole prophetical books , yet he rather pitcheth upon hosea first , because indeed he was the first prophet , but isaiah e was rather set first for the dignity of the prophetical oracles which he explains , and because his prophecy is longer then all the rest . he is eloquent in his speech , being a noble man , therefore the translation can hardly expresse his elegancy . he brings so many and such evident testimonies of the coming , incarnation , miracles , preaching , life , passion , death and resurrection of christ , that he seems rather to write a history of things past , then to prophesie of things to come , and one cals him the fifth evangelist . hence ( saith senensis ) our lord jesus christ made choice of this among all the prophets , first of all to read publickly , and expound in the synagogue of his own countrey ; and in the new testament , he is oftner cited , then all the rest of the prophets . he began to prophesie in the year , seven hundred years before christ was born , uzziah the king of iudah yet reigning , and came to the last times of hezekiah , isa. . . and . . therefore he was almost contemporary with hosea , amos and micah , and finished the course of his life under four kings of iudah , viz. uzziah , iothan , achaz and hezekiah : the hebrews say , he was of the blood-royal , and that he was sawed to death with a wooden saw by manasseh an idolatrous king , after he taught sixty years . his prophecy consists of sixty six chapters . the best expositors of it are calvin , scultetus , forerius , mollerus . ieremiah ] this book was alwayes esteemed as canonical , and written by ieremiah . he prophesied under iosiah , iehoahaz , ioachim and zedekiah . his prophecy consists of fifty two chapters . he prophesied partly in the land of iudea , and partly in the land of egypt . in the land of iudea he prophesied years , and afterward four years in egypt . see iackson on ier. . . p. , . the best expositors of it are bullinger , polanus . lamentations ] it is called in hebrew echa , i. quomodo , because it begins with this word ; the lxx translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. lamentationes vel fletus , for the subject or matter of it . it contains sad and mourning complaints of the state of the commonwealth of israel , into which it fell after the death of iosiah . it consists of five chapters . nazianzen the great never read this book but he wept abundantly . ieremiah is thought to be the author of it . this was the last prophet that the lord sent to iudah before the captivity . he was the fittest man to write a book of lamentations , he had seen the city besieged , stormed and sired , the temple destroyed , great out-rage and cruelty committed . the best expositors of it are peter martyr and udal . ezekiel f ] signifieth the strength of god , or one strengthned by god. he prophesied at the same time with ieremiah ; ezekiel in the city of babylon , ieremiah at ierusalem . it consists of eight and fourty chapters . the best expositors of it are iunius , polanus and villalpandus . this prophecy is full of majesty , obscurity , and difficulty . calvin spent his last breath on this prophet . daniel ] he wrote his prophecy after the captivity , chap. . . and . . while the visions are general , and not dangerous to the jews , daniel writeth in the syriack tongue , general over the east , from chap. . v. . * to the eighth chapter . all the chapters in daniel from chap. . . to the beginning of the eight , are written in the chaldee tongue , and from the beginning of that chapter to the end of the book , he writeth in hebrew ; for the affairs that fell under the chaldean monarchy ▪ he registred in the chaldee tongue : when the kingdom was destroyed , he wrote in his own native tongue , the hebrew . mr lightfoot . but when the oppressors are named the medes , and the jews plainly described to be the people whom god defendeth , then in the eighth chapter , and all after he writeth in hebrew , and hath a commandment to keep close to the plain exposition in chap. . . some reckon daniel among the prophets , but the jews place it among the hagiographa . it consists of twelve chapters , the six first of which contain matters historical , the six last prophetical . the best expositors of it are polanus , iunius , willet , broughton , huit . the latines give the first place to the greater prophets , the greeks to the lesser , because there are many among them very ancient . grotius . the twelve lesser prophets are so called , because their writings are briefer then the four first greater ; the hebrews have them all in one book ; the later prophets spake more plainly , precisely , and distinctly , touching the coming of the messiah , then the former daneus , gualter , ribera , tarnovius and drusius have done best on all the small prophets ; mercer and livelie have done well on the five first of them . hosea g ] is the first among them , whose prophecy although it consist of more chapters then daniel , yet the other is more prolix . hosheang noteth salvator saviour ; he is therefore so called , because he published salvation to the house of iudah , and spake of the saviour of the world , and was a type of christ our saviour ; he prophesied before the babylonish captivity ; in the time of king ieroboam , under four kings of iudah , uzziah , iotham , achaz and hezekiah , and was contemporary ( as some say ) with ionah , kin. . . isaiah , isa. . . amos . . and mic. . . all which prophesied destruction to the kingdome of israel : it consists of fourteen chapters . the best expositors of it are zanchius , tremelius , paraeus , rivet and livelie . diu vixit osee , & prophetam egit , ut volunt hebraei , per annos ita multos habuit prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut isaiam , ioelem , amosum , abdiam , ionam , mich●am , ut notat hieronymus . ioel ] he prophesied in the time of hezekiah ; it consists of three chapters , which contain partly exhortation to repentance ; and partly comfort to the penitent . danaeus , paraeus , drusius and livelie are the best expositors of it . amos ] of a shepherd he was made a prophet , chap. . . and . . he was contemporary to isaiah and hosea . he prophesied to the kingdom of israel , or the ten tribes , chap. . . and . . and . . and . . he utters a few things concerning the kingdom of iudah , chap. . and . . it consists of nine chapters , danaeus , paraeus , livelie and drusius are the best interpreters of it ; dr bensi●ld hath done well on two chapters . obadiah h ] he was almost contemporary to ieremiah . it is but one chapter . d. rainold● hath well expounded this prophecy . the destruction of the enemies of the church is handled in the sixteen first verses , the salvation thereof by the ministery of pastors in the five last . ionah i ] he prophesied in the time of ieroboam , king. . . ierom proves by the authority of the hebrews that he was contemporary with hosea and amos. it consists of four chapters . abbot and king have both commented well in english on this prophecy . micah ] humiliatus , sic dictus propheta ab insigni & miranda humilitate . he prophesied in the times of iotham , ahaz and hezekiah kings of iudah , as appears by the inscription , chap. . . and was almost contemporary with isaiah , with whom he agreeth in many things . he exceeds all the prophets in this one thing , that he determines the place of christs birth , chap. . . it consists of seven chapters . danaeus and chythraeus have done well on it . nahum k ] it is probable that he lived before the babylonish captivity , and was contemporary to micah , but ninety years after ionah . it consists of three chapters , which contain both a prediction of the destruction of the assyrians , ch . . and also an explication of the causes of it , chap. . and . danaeus is the best expositor of this book : the hebrews think that both nahum and habakkuk wrote in the times of manasseh . both the order in which these books were anciently placed , and the things themselves which are contained in their writings do intimate as much . grotius . habakkuk . luctator . it is probable that he lived about ieremiahs time , or a little before . it consists of three chapters . grinaeus and danaeus have done well on him . zephany l ] he prophesied in the times of iosiah king of iudah , and was contemporary to ieremiah . he prophesieth especially of the overthrow of the kingdome of iudah . it consists of three chapters . danaeus hath done well on this prophecy . haggai m ] chag signifieth a feast in hebrew , his name signifieth festivus & laetus , aut festum celebrans , vel diligens , quòd templi hierosolymitani aedificationem post captivitatem maximè urserit . he began to prophesie after the babylonish captivity in the second year of darius king of persia , ezr. . . hag. . . grinaeus and danaeus have done well on this . zachary n ] he prophesied after the babylonish captivity , and followed haggai within two moneths ; he handleth the same subject , it consists of fourteen chapters . his book is more large and obscure then any of the twelve prophets . danaeus hath done well on the whole , and mr pemble on nine chapters . malachi ] nuncius seu angelus meus , mal. . , , he was the last prophet of the old testament . see grotius of him . tertullian cals him the limit and land-mark of both testaments , limes inter vetus & novum testamentum . it consists of four chapters : danaeus , and polanus , and stock have commented well on this book . so much concerning the several books of the old testament . chap. iv. of the new testament . the new canon is that which the christian church hath had written in greek , from the time of christ and his apostles , and it summarily containes the word published by christ , and his righteous acts . the history of which is in the four books of the evangelists , the examples in the acts of the apostles , the exposition in the one and twenty epistles , and lastly , the prophecy in the revelation . all the books of the new testament were written in greek a for divers reasons : first , because that tongue in the time of christ and his apostles was the most excellent of all , among the languages of the gentiles . secondly , because it was then most common , as latine is now . tully shews , orat. b pro archia poeta , how far the greek tongue spread . thirdly , because in this tongue all the philosophy and sciences of the gentiles were written . the greek tongue by the writing of philosophers , orators , historians and poets , was fraught with the best learning , which heathenism afforbed . it came to passe by the singular providence of god , that this testament was written in one tongue only ; for what nation else would have yielded to another , that the scriptures in their tongue were authentick , and so the seeds of debate might have been sown amongst them . all almost agree in this , that all the books of the new testament were written in the greek tongue ; it is only doubted concerning three of them , the gospel of matthew , mark , and the epistle to the hebrews . many affirm that the gospel of matthew was written by matthew in hebrew ; or rather in syriack , the language used by hebrews in the time of christ and his apostles , that the epistle to the hebrews was written in hebrew , and mark in latine . all the new testament is penned from god in greek . the reporters that st matthew wrote in hebrew , or st paul to the hebrews , never marked the greek styles of both in attique formes of speech , that salem hath not . and the holy ghost never translated books , but kept still the original of all that he would have translated . here be four dialects , the attique , judean , thalmadique and apostolique . by ignorance of which much darknesse covereth dealers with the new testament . broughtons lords family . it is certain that the primitive church from the first times , used the gospel of matthew written in greek c and counted it authentical . if any one say , that the latine edition of mark , in the vulgar , is not a version , but the first copy , he may easily be refuted from the uniform style in it with other latine gospels , and it will appear to any reader , that the gospel of mark , which the roman church useth , is later then the greek , and that the latine was made from it . for the epistle to the hebrews , though many among the ancient thought it was written in hebrew , yet all agree that the greek edition was in use thence from the first times of the church . glassius saith , matthew wrote his gospel first in greek , for his style agrees with mark. writers acknowledge that there is an ancient hebrew copy of matthew , but upon good ground deny that it is the original truth ; for besides that by received tradition ▪ it is held otherwise , matth. . . and other such like places do evince it ; for why should he writing in hebrew , interpret hebrew words , to them which understand that language . hieron . in quatuor evangelia , and salmasius hold , that matthew was written in hebrew , evangelium matthaei hebraicè ab auctore scriptum esse , nemo non veterum tradidit . hebraeum illud syriacum esse , quod in usu tunc temporis in iudaea fuit , hieronymus docet , qui evangelium matthaei scriptum fuisse testatur chaldaico syroque sermone . salmas . de hel●enistica . erasmus , cajetan , calvin , iunius , whitaker , gomarus , causabone , gerhard , deny that matthew was written in hebrew . chamier de canone l. . c. . saith , we have the new testament in greek ; for although some contend that the gospel of matthew , and the epistle to the hebrews was written in hebrew ; yet ( saith he ) it is very uncertain , and so propius f●lse . i think ( saith rivet d ) that the epistle to the hebrews was written in greek , a tongue then most common , and which was used by many hebrews , which were called hellenists . that mark e should be written in latine originally is improbable ; many of the reasons alledged to prove that matthew was not written in hebrew are of force here also ; the jews at that time of the writing of the new testament did speak syriack f and not hebrew , which language is mixt , consisting of hebrew and chaldee ; therefore ( saith whitaker ) it is more probable that matthew and he which wrote the epistle to the hebrews wrote in greek , because the greek tongue was not unknown to the jews , which were hellenists , act. . . and other apostles wrote in greek , which wrote peculiarly to the jews , as i●mes and peter . matthaeum hebrai●è scripsisse convenit inter antiquos . citat iren●um , origenem , athanasium , epiphanium , chrysostomum , hieronymum , vossius de genere christi dissertat . scripsit hebraea lingua quia praecipuè iudaeorum , quos viva voce hact●nus docuisset , haberet rationem id. ibid. vide grotium in libros evangel . it was needfull that the gospel should be written by many . first , for the certainty . secondly , for the perfection of it . amongst all the evangelists there is a general agreement , and a sp 〈…〉 rence ; they all agree in the main scope and subject , christ ; they d●●●●r in 〈…〉 al argument and order . all describe the life of christ , some more largely , some more briefly , some more loftily , some more plainly , yet because all were inspired by the same spirrit , they all have equal authority the difference of evangelists in some smaller matters proveth their consent in the greater to be the voice of truth ; for had they conspired all together to have deceived the world , they would in all things have more fully agreed . the doctrine of the covenant of grace is more plainly expounded ; the will of god and way to salvation more plentifully set down in the new testament , then ever it was in the dayes of moses or the prophets ; and in these books of the new testament all things are so established as to continue to the end , so that we must not look for any new revelation . all these books we receive as canonical , because they are divine for matter and form , divinely inspired by god , sanctified and given to the church for their direction , written by the apostles or apostolical men , sweetly con●enting with other parts of holy scripture , and with themselves ; received alwayes by the greatest part of the church of god. they were written after the death of christ , by the direction of the holy ghost ; the apostles by lively voice first preached , because it was needful that the doctrine of the gospel should by their preaching , as also by signs and wonders be confirmed against the contradictions and cavils of the jews and gentiles , and be allowed by the assent of believers generally before it was committed to writing , that we might be assured of the certainty of those things which were written . these books are acknowledged canonical both by us and the papists ; so that touching this matter there is no controversie between us and them . among the confest writings of the scriptures attested by all , and not contradicted by any ; the four gospels are first to be placed , and then the story of the acts of the apostles . see euseb. eccles. hist. lib. . cap. , . and lib. . cap. . and lib. . cap. . the epistles g doubted of by some for a while , were first , the epistle to the hebrews , the epistle of iames , the second epistle of peter , the second and third epistles of iohn , the epistle of iude , and the revelation ; of which i shall treat more when i come to handle the books of the new testament particularly . the story of the woman taken in adultery , hath met with very much opposition . see gregories preface to his notes upon some passages of scripture . crojus defends h the truth of it , observat. in nov. testam . c. . vide seldeni uxorem ebraicam cap. . the inscriptions and titles prefixed before the epistles are no part of holy scripture written by the apostles , but added to the epistles by some others . the subscriptions and postscripts also of divers books are false , counterfeit and erroneous ; not written by the apostles , but added afterward by the scribes which copied out the epistles . the subscriptions i of the later epistle to timothy , and also to titus , are supposititious ; they are neither found in the syriack nor in all greek copies , k nor yet in the vulgar latine translation ; these additions were made some hundred years after the apostles . the canonical books of the new testament are either historical , doctrinal or prophetical . . l historical , containing matters of fact , the history of . christ exhibited in the four evangelists or gospels , as they are stiled by god himself , mark . . matthew , mark , luke and iohn , called gospels , because they contain a message of joy and gladnesse . they all treat of one subject , christ jesus incarnate ; are most true historians , luk. . . ioh. . . . his apostles , in the acts written by luke , thirty years after christs ascention , so termed of the principal subject of the history , though the acts of others not apostles , are there recorded . . dogmatical or doctrinal , such as were written by the apostles for the instruction of the church of god in faith and manners , commonly called epistles , and that by warrant of the scriptures , thes. . . pet. . , . because they were sent to them who had already received and professed the gospel of christ. the apostles being oft times unable to instruct by their personal presence , supplied that by writing epistles . these are one and twenty , written . . by paul , . to whole churches . . gentiles , to the romans , to the c●ninthians , to the galatians , to the ephesians , to the philippians , to the colossians , to the thessalonians . . jews . to the hebrews . . to particular persons , . timothy . . titus . . philemon . . iames , one . . peter , two . . iohn , three . . iude , one . . prophetical , wherein under certain resemblances , the state of the church of christ till the end of the world , from the time of iohn the evangelist , is most truly and wonderfully described , and receiveth its name apocalyps of the argument . beza , piscator , calvin , erasmus , grotius , have done well on all the new testament . of the papists iansenius hath done well on the harmony ; of the lutherans , chemnitius and gerhard ; of the protestants , calvin . maldonate and de dieu , cameron , scultetus , and grotius have done well likewise on the evangelists . matthew and iohn were apostles of the twelve ; mark and luke evangelists . apostle m is a name of office or dignity . it notes one sent from another with command ; in special , certain famous embassadours of christ. the evangelists were comites & vicarii apostolorum , they accompanied the apostles in preaching the gospel , and had curam vicariam omnium ecclesiarum , as the apostles had curam principalem . the title evangelist is taken , . for such as wrote the gospel , . for such as taught the gospel ; and these were of two sorts , either such as had ordinary places and gifts , or such whose places and gifts were extraordinary , such evangelists were timothy and titus . smectymn . answ. to an humble remonstrance , sect. . matthew ] there was never any in the church which doubted of its authority . some say he wrote in hebrew , but that is uncertain ( as hath been already declared . ) he interprets the hebrew name emanuel , chap. . . and those words c● . . . therefore it is likely he wrote not in hebrew ; for why should one that writeth in hebrew interpret hebrew words to such as understand hebrew ? and how came this authenticall copy and prototype to be lost ? for it is not now extant . how ever , the greek edition is authentical , because it came forth when the apostles were living , and was approved by them , which the ancients confirm . of the time when matthew wrote , authors agree not ; eusebius n saith , that he wrote in the third year of ●ajus caesar ; others say he wrote after claudeus . he wrote his gospel in the fifteenth year after christs ascention , saith nio●phorus * ; the one and twentieth , saith o ●●en●us ; in the eighth year , saith theophylact p . it q consists of twenty eight chapters , in which the person of christ , and his three offices of prophet , priest and king , are described . the best expositors of it are hilary , musculus , paraeus , calvin . aquinas was wont to say , that he desired but to live so long , till he might see the golden-mouthed father st chrysostom his imperfect work upon matthew finished . dr featleys preface to his stricturae in lyndo mastigem . mark ] he was the disciple of peter , and wrote his gospel from him , in the fourth year of claudius caesar , say some . he wrote not in latine ( as bellarmine saith ) but in greek . concerning the archetypal language in which the gospels of mark and luke were written ; see mr selden in eutichii orig . it consists of sixteen chapters , in which christs three-fold office is also explained . the best expositors of it are calvin , beza , piscator , maldonate , iansenius . luke ] he was for countrey , of antioch ; for profession , a physician ; there is mention made of him , col. . . tim. . . philem. . he was companion to paul the apostle in his travels , and in prison . he only makes a preface before his gospel , that he may briefly shew the cause which induced him to write . the best expositors of it are calvin , beza , piscator , maldonate , iansenius . iohn ] in hebrew signifieth the grace of god ; he soareth higher then the other evangelists to our saviours divinity ; and therefore ( as nazianzen among the fathers ) he is called the divine , by an excellency , because he hath so graphically and gravely described the divinity of the son , and hath written also of things most divine and theological . melancthon called calvin a divine by an excellency , and then when calvin being but a young man did most gravely treat of divine matters . he hath the eagle for his ensign assigned him by the ancients . he was called presbyter , by reason of his age , being the longest liver of all the apostles . he wrote the last of all when he returned from the isle patmos ; therefore there is something more in every chapter of iohn then any other of the evangelists . he alone describeth the admirable sermon which our saviour made at his last supper , and his prayer . it is generally thought , and i think not untruly , that the blasphemous heresies of ebion and cerinthus ( who denied that our saviour was god , or had any being before he took flesh of the holy virgin his mother ) was one especial occasion of writing this gospel . mr wotton serm. . on ioh. . . it consists of one and twenty chapters , in which the person of christ , consisting of the divine and humane nature , is described . in his gospel is described : first , christs person ; in the first chapter . . his office ; in the second chapter , to the twelfth . . his death , from the twelfth to the end . the best expositors of him are calvin , beza , piscator , rollock , tarnovius , musculus . acts q ] luke in the proem of it makes mention of the gospel written by him , that he might profess himself to be the author of both . it consists of eight and twenty chapters . luke calleth his history , the acts of the apostles , though it be specially of their sufferings ; because even their passions were actions , they enlarged the kingdom of christ by their sufferings . the best expositors of it are brentius , de dieu , calvin , sanctius . the thirteen epistles of paul : one to the romans , two to the corinthians , one to the galatians , one to the ephesians , one to the philippians , one to the colossians , two to the thessalonians , two to timothy , one to titus , and one to philemon , the primitive church unanimously received into the canon , and never doubted of their being apostolical . they have their name epistles à forma epistolari qua conscriptae sunt . a lapide , estius , grotius and vorstius , have done well on all the epistles , imprimis estius ex pontificiis , saith voetius . the epistles are for the most part written in this order : they have . an inscription : wherein is the name of the writer , and of them to whom he writes , and his wish . . the matters of the epistle , which are sometimes meerly religious , concerning certain articles of faith , or piety of life , or about the use of things indifferent ; or else familiar things , witnessing their mutual good will. . the conclusion : in which are exhortations , salutations , wishes , or other familiar matters . there are epistles , fourteen written by paul , and seven more written by peter , iohn , iames and iude. concerning the time and place in which the several epistles were written , it is not easie to determine . i will premise something about the order of the epistles , before i speak of them particularly . some of pauls epistles were written before his imprisonment ; some in his bonds , both former and later . before his imprisonment , the first of all that was written , were both the epistles to the thessalonians ; they were written from corinth the th or th year of claudius . titus was written by paul in those two years that he stayed at ephesus . galatians ] at the end of the two years that paul was at ephesus , the epistle to the galatians seems to be written , cor. . . by which words the apostle seems to intimate , that this epistle to the galatians was written before that to the corinthians . corinthians ] paul living two years at ephesus , in the th and th year of claudius , the corinthians wrote to him , cor. . . and that by stephanus and fortunatus , which they sent to him ( chap. , . ) by whom paul seemeth to have written back the first epistle to the corinthians , for in that he exceedingly commends them of corinth . it was not written from philippi , ( as the greek superscription hath it ) but from ephesus , as the arabick interpreter hath it ; as is manifest , chap. . . the second epistle to the corinthians , and the first of timothy strive for priority , et sub judice lis est . both of them were written a little after paul departed from ephesus , and while he departed to macedonia , but it is not manifest which was the first . first epistle to timothy ] some think that this epistle was written by paul in his bonds ▪ but not rightly ; for he makes no mention of his bonds in it . it is probable that it was written from athens , as it is in the arabick subscription , when he came from macedonia to greece ; and so it was written after the first epistle to the corinthians . romans ] the epistle to the romans was written at corinth , when paul having spent three moneths in greece , sailed to ierusalem , that there he might gather the collections of the churches of achaia , asia and macedonia . this is manifest from rom. . , . these are the epistles which seem to be written by paul out of imprisonment ; the other were written in his bonds . pauls bonds were two-fold ; former and later . one only , viz. the later to timothy seems to be written in the later bonds of paul , a little before his martyrdome ; the others were written in his former bonds . epistle to the philippians . ] this seems to be the first of them all , which paul wrote in his bonds . when paul was captive at rome , the philippians being carefull for him , sent epaphroditus thither , who visited paul in his bonds , and ministred to him necessary helps for the preserving of his life , as appears by the second chapter , and verse of that epistle , and the fourth chapter , . and verses . paul sent him back again to the philippians , and commends him to them , chap. . . that the epistle was written in his bonds , is manifest from the first chap. v. , , . and from rome , not ierusalem , chap. . . the epistles to the colossians , ephesians , philippians , and philemon , were at the same time written from rome , and sent by the same , viz tychicus and onesimus . first , that the epistle to the colossians was written by paul in his bonds , it is manifest from chap. . v. . and . but it was sent by tychicus and onesimus , chap. v. , , . that to philemon was written at the same time with that to the colossians , since he salutes philemon in their name in whose he saluted the colossians , viz. in the name of epaphras , aristarchus , mark , luke , demas , as is manifest by comparing the fourth chapter of the epistle to the colossians , v. , , . with the . and of the epistle to philemon . for this and other reasons capellus supposeth they were both written at the same time . that the epistle to the ephesians was written also at the same time , it may be thus confirmed : . because it was written by paul in his bonds , viz. from rome , as is manifest chap. . . and . . . it was sent by tychicus , chap. . , . by which also that to the colossians was sent that these three epistles were written also by paul in his former not later bonds , it is hence manifest , because phil. . . and . and . . also in the verse of philemon , paul sheweth that he had a most certain hope , that he should be freed shortly . the epistle to the hebrews was written by paul from rome , toward the end of his former bonds . he expresly mentions his bonds , ch. . . and sheweth , that he hopes shortly to be set free , chap. . . the later epistle to timothy was the last of all pauls epistles , written by him in his later bonds , of which he writes , chap. . . and . . and from rome , chap. . ver . . a little before his martyrdome , which he seems to intimate , chap. . ver . , , . thus having by the help of capellus something cleared the order of pauls epistles for the time of their writing , i shall speak of them now according to the method wherein they are commonly disposed in our bibles . romans ] that epistle is first not in time of writing but in dignity , because of the majesty of the things it handleth , justification and predestination . it is rightly called clavis theologiae , or the epitome of christian religion . it consists of sixteen chapters . the best expositors of it are dr sclater on the first three chapters , and paraeus with peter martyr , and par on the whole . voetius saith , willetus est instar omnium . first to the corinthians . ] * how much authority the epistle to the romans hath in establishing controversies of faith ; so much the first of the corinths hath in establishing ecclesiastical discipline ; therefore antiquity hath placed it next the other . it consists likewise of sixteen chapters . the best expositors of it are paraeus , peter martyr , morton , dr sclater . the second to the corinthians a ] consists of thirteen chapters . the best expositors of it are musculus and dr sclater . galatians ] st ierom taketh the argument of the epistle to the galatians , to be the same with the argument of the epistle to the romans ; wherein the apostle proveth , that by the works of the law , whether ceremonial or moral , no flesh can be justified before god ; using the same words in both , rom. . , . and gal. . . it consists of six chapters . the best expositors of it are mr perkins and paraeus . ephesians ] ephesus was a mother-city in the lesser asia , famous for idolatry , and the temple of diana , as the b acts of the apostles testifie , so given to all riot that it banished hermodore , because he was an honest sober man ; yet here god c had his church . it consists of six chapters . the best expositor of it is zanchius , mr baines hath done well on the first chapter , and dr gouge on some part of the two last chapters . philippians ] the apostle had planted a church at philippi , which was the metropolis of macedonia , acts . . in this epistle he commends their godly study . it consists of four chapters . zanchy and dr airie have done well on this book . colossians . ] colosse was the chief city of phrygia in lesser asia ; the apostle directs this epistle to the inhabitants of that city . it consists of four chapters . bishop davenant , bifield and elton , have done best on this book . thessalonians . ] these were written to those which dwelt at thessalonica ; it is a chief city in macedonia , whither , how the apostle came , we may see act. . the first epistle consists of five chapters , the second of three . it was written first before any other epistle , or indeed before any book of the new testament . iraen . l. . c. . euseb. hist. l. . c. . zanchius and dr sclater have done well on both these epistles ; iackson and bradshaw also on the second . timothy . d ] signifieth the honour of god , or precious to god. he honoured god , and was precious to him . the first epistle consists of six chapters . barlow hath done well on three of them , and scultetus on the whole . the second to timothy ] this consists of four chapters . scultetus hath done well on it , and espensaeus on both those epistles . titus ] titus to whom this epistle was written , was a faithful minister , and beloved friend of the apostle , cor. . . and . . and . . paul sent his epistle to him out of macedonia , which is of the same subject with the first to timothy . it consists of three chapters . scultetus , espensaeus , and dr tailor have done best on this book . philemon e ] he was the minister of the church at colosse , vers . . it is but one chapter . scultetus and dike have well interpreted it . hebrews ] the epistle to the hebrews was rejected by some hereticks , as marcion and arius ; it is now received as canonical , because it was inspired of god , doth in all things fully agree with all other parts of prophetical and apostolical writings , and was received of the greatest part of the ancient church , though upon weak and slender grounds the latine church for a time did not receive the same . hieron . in catalogo scriptorum ecclesiasticorum , after he hath recited all the epistles of paul , at length he cometh to this epistle ; f but the epistle to the hebrews ( saith he ) is not thought to be his , for the difference of the style and speech , but either written by barnabas , as tertullian holds , or luke the evangelist , or clement . some ascribe it to tertullian , saith sixtus senensis . the diversity of the style and inscription of this epistle , and manner of reasoning , makes some doubt of the writer thereof ; and also something in the epistle shews that it was written not by paul , as the beginning of the second chapter ver . . the doctrine of salvation is confirmed to us by them which heard it , which seemeth to agree with the profession of luke in the beginning of his gospel ; whereas st paul denieth gal. . . that he received it of man. an ancient greek copy ( whereof beza speaks ) leaves out the name of paul in the title , and also divers printed books . augustine speaks often of this epistle , as if it were of doubtfull authority , as you may see in his enchirid lib. . c. . & lib. . de civitate dei , cap. . beza , hemingius , aretius , leave it in medio . calvin and marlorat deny that it was pauls . the reasons ( saith cartwright in his confutation of the rhemists ) moving us to esteem it none of pauls , are first , that his name is not prefixed , as in all the epistles undoubtedly known to be his . another reason is , that this writer confesseth that he received the doctrine of the gospel , not of christ himself , but of those which heard it of christ , heb. . . whereas paul received his doctrine immediately from christ , and heard it himself of christ , and not of them that heard it from him . to the first objection by fulk it is easily answered , the diversity of style doth not prove that paul was not the author of this epistle ; for as men have written divers things in divers styles in respect of matter and persons to whom they wrote ; as tully his offices , orations and epistles ; so the spirit of god could and might inspire one and the same man to pen in a different manner : . the other argument also against its being pauls , because his name is not prefixed , hath but little force in it . . if it be not pauls because his name is not prefixed , then it is nones , because no mans name is prefixed ; so ierom , and from him beza and bellarmine both thus answer . . the author of this epistle did conceal his name , that thereby he might not offend the weak jews to whom he wrote , with whom he knew his name was hatefull . . beza saith , he found pauls name g added to this epistle in all ancient greek copies , one excepted . other books have no name prefixed , as the first epistle of iohn hath not his name prefixed , and yet certainly believed to be his . for the last objection , beza answers , that he reckons himself among the hearers of the apostles , to avoid the envy of apostleship ; see pet. . . all the grecians , and many of the more famous of the ancient latines , as augustine , ambrose , gregory , and many modern writers of note , as beza , bellarmine , gerhard , capellus , martinius , hoornbeck , walter , cornelius a lapide hold it was written by paul , and for divers reasons : . the author of this epistle commends a certain famous disciple timothy , chap. . . but none had such an one but paul. . he remembers his bonds , chap. . . which is a usual thing with paul , phil. . . col. . . tim. . . philem. v. . & . . he hath many of the same axioms with paul , compare heb. . . & . with col. . , , , . heb. . . and . with cor. . . and . and divers other places . paul saith , by that sign his epistles may be known and distinguished from others , viz. that subscription , the grace of our lord , thess. . . which clause is found in the end of this epistle , chap. . . pauls zeal for the salvation of the hebrews , rom. . . makes it probable that he would write unto them . some think it may be gathered from that place , pet. . . beza having alledged four reasons urged by some why this epistle should not be written by paul , saith , opponitur his omnibus quae scribuntur , pet. . . quae certè videntur hanc epistolam velut intento digito mon● rare . beza concludes the matter very modestly : let the judgements of men , saith he , be free ; so we all agree in that , that this epistle was truly dictated by the holy ghost , and preserved as a most precious treasure in the church . vide waltheri officinam biblicam , & whitakeri controvers . . quaest. jam de script . cap. . & hoornbecks antisocinianismi , l. . c. . controvers . sect. . some think ( as i have touched it before ) that this epistle was originally written in h hebrew , but the style and phrase of this epistle doth graecam redolere eloquentiam , non hebraeam . . if it was written in hebrew , the hebraisms would appear in the greek version , which yet are rarer here then in other epistles . . the scriptures of the old testament are cited in it , not according to the hebrew fountains , but according to the version of the seventy . . the apostle chap. . i interprets the hebrew name m●lchised●ch , king of righteousnesse ; and salem , peace ; which he would not have done if he had written in hebrew . iunius k in his parallels holds it to be pauls , and written in greek . ribera and ludovicus a tena , two papists , have written on this epistle . paraeus and dixon have done best on the whole book , and mr deering on six chapters . voetius much commends gomarus . those seven epistles written by iames , peter , iohn and iude , have unfit titles prefixed before them , in that they are called sometime canonical , specially of the latine church ; and sometimes catholick l , chiefly of the greek church : neither of which were given them by any apostle or apostolick writer . yet though this title catholick cannot be defended , it may be excused and tolerated as a title of distinction , to distinguish them from the other epistles . also they may have this title canonical set before them , ( as some books of the old testament were termed hagiographa by the jews ) not because they were of greater authority then other holy writings , but to shew that they ought to be esteemed of , and imbraced as divine , howsoever in former times they were unjustly suspected . vide bezam . the second inscription of catholick is as unfit as the former ; therefore the rhemists unjustly blame us for leaving out that title in our english bibles ; for it is well known that that title is not given by the holy ghost , but by the scholiast who took it from eusebius . general , is a meer english term , and of no doubtfull signification ; catholick is both greek , and ( by their saying ) of double , and therefore doubtfull signification . the syriack interpreter hath this inscription of these epistles ( as tremellius sheweth ) tres epistolae trium apostolorum , ante quorum oculos dominus noster se transformavit , id est , iacobi , petri , & ioannis . for the syrians doe not esteem the second of peter , nor the second and third of iohn , nor the epistle of iude , canonical . the apostles iames , peter , iohn and iude have publisht seven epistles as mystical as succinct ; both short and long ; short in words , long in sense and meaning . iames ] for the difference which seems to be between iam. . , . and rom. . . and . . most likely this book was doubted of in ancient times , as eusebius and ierom witnesse . but yet then also publickly allowed in many churches , and ever since received in all , out of which for the same cause luther and other of his followers since him , would again reject it . erasmus assents to luther , and musculus agrees with them both in his comment upon the fourth of the romans ; both they of the romish , and we of the reformed church m with one consent admit this epistle for canonical . vide polani syntagma . i light upon an old dutch testament of luthers translation ( saith whi●ak●r against raynolds ) with his preface , wherein he writeth that iames his epistle is not so worthy as are the epistles of st peter and paul , but in respect of them a strawen epistle ; his censure i mislike , and himself ( i think ) afterwards , seeing these words in a later edition are left out . it is no where found in luthers works , that he called the epistle of iames , inanem & stramineam . edmund campian was convicted of falshood about that in england , where when he had objected that , he could finde no such thing at any time in the books he n produced . some in the preface of the german edition say that luther wrote , that it cannot contend in dignity with the epistles of paul and peter , but is strawy , if it be compared with them . which judgement of luther we approve not of , and it is hence manifest that it was disliked by him , because these words are found in no other edition from the year . luthers disciples now hold , that it is canonical and apostolical ; and they answer the arguments of those that are opposite thereto , as we may see in the exposition of that article concerning the scripture , by that most learned and diligent man iohn gerard. gravitatem ac zelum apostolicum per omnia prae se f●rt , saith walther . we may reply against the papists , who often object this opinion of luthers , that cajetan their cardinal o denieth the epistle to the hebrews to be canonical ; yea ( which is farre worse ) he affirmeth that the author thereof hath erred , not only in words , but in the sense and meaning of the scriptures . nay , caj●tan ( saith whitaker ) rejected iames , second of peter , and second and third of iohn and iude. it consists of five chapters . paraeus , laurentius , brochmand , and mr manton have done best on it . first of peter . ] this epistle is called in the title catholical , because it is not written to any one person , as that of paul to timothy , titus and philemon ; no● to any one particular church , as those of paul to the romans , corinths : but to the converted of the jews dispersed here and there , as appears by the inscription . it consists of five chapters . gerhard , laurentius , gomarus and dr ames have expounded both these epistles . bifield hath interpreted part of the first epistle . second of peter ] some in the primitive church doubted of its p authority , and the syriack hath it not ; but the church generally allowed it , and many reasons may perswade that it is apostolical , and was written by peter . . because the author of it expresly calleth himself simon peter , the apostle of jesus christ. he wrote it in his old-age to confirm them in the doctrine which before he had taught them . . it s inscription is to the same jews ( that the former ) viz. dispersed by the roman empire , and converted to christ , whose apostle peter was . . it shews an apostolical spirit . . it s style and composition is agreeable to the former epistle . . the author of this epistle witnesseth , that he was a spectator of the transfiguration in the mount ; chap. . vers . . now peter , together with iames and iohn were present with christ. . he makes mention of the former epistle , chap. . v. . . he cals paul his dear brother , chap. . v. . it consists of three chapters . first of iohn consists of five chapters . second and third of iohn . ] they were also in times past doubted of by some , as erasmus , cajetan : but there are good reasons to prove them canonical . . their author cals himself an elder ; so doth peter , pet. . . by which name an ecclesiastical office is often signified , but here age rather ; now it is manifest that iohn came to a greater age then the rest of the apostles . . the salutation is plainly apostolical , grace , mercy and peace . . in sentences and words they agree with the first epistle . . the fathers alledge them for iohns * , and reckon them among the canonical books . each of these epistles is but a chapter . iude ] this epistle also in times past was questioned by some ; but that it is apostolical , first the inscription shews ; the author expresly cals him a servant of christ , and brother of iames. . the matter , it agreeth both for words and sentences with the second of peter ; of which it contains as it were a brief summe and recapitulation . that the writer of the epistle doth not call himself an apostle is of no moment to infringe the authority thereof , for the judgement of the writer is free in that case ; that title was specially used by paul and peter ; iames and iohn quit the same title , yea paul in his epistles to the philippians , thessalonians and philemon doth not call himself an apostle , and yet those epistles were never doubted of . it is but one chapter . willet and mr perkins have done well on it . revelation q ] it is called according to the greek apocalyps , and according to the latine revelation ; that is , a discovery or manifestation of things which before were hidden and secret , for the common good of the church . eusebius l. . c. . saith , domitian cast iohn the evangelist into a fornace of scalding oyl , but when he saw he came forth unhurt , he banished him into the isle pathmos , where he writ this revelation . this book describeth the state of the church from the time of iohn the last of the apostles , untill christs coming again ; and especially the proceedings , pride and fall of babylon , the great whore , with all the kingdoms of antichrist . the subject of it is two-fold : . the present state of the church : . the future state of it , the things which are , and the things which shall be hereafter , revel . . . the three first chapters of this book contain seven several epistles to the seven several churches of asia , the other following chapters are a prophetical history of the church of god from christs ascension to his second coming . the holy ghost foreseeing what labour satan and his instruments would take to weaken and impair the credit and authority of this above all other books ( wherein he prevailed so far , as some true churches called the truth and authority of it into question ) hath backed it with a number of confirmations more then are in any other book of scripture . first , the author of it , is set in the fore-front or face of it , the revelation of iesus christ , chap. . vers . . who professeth himself to be the first and the last , vers . . so in the several epistles to the churches in several styles he challengeth them to be his . thus saith he , . that holdeth the seven starres in his right hand . . he which is first and last , which was dead , and is alive . . which hath the sharp two edged sword. . which hath eyes like a flame of fire , and his feet like brass . . which hath the seven spirits of god , and the seven stars . . he who is holy and true , who hath the key of david . . he who is amen , the faithful and true witness , the beginning of the creatures of god. secondly , the instrument or pen-man , his servant iohn the evangelist , the apostle , the divine , who for the farther and more full authority of it , repeateth his name at least thrice , saying , i iohn , chap. . . and . , . and . . whe●●●● in the gospel he never maketh mention of his name ; there he writes the history of christ , here he writes of himself , and the revelations declared to him . thirdly , in the last chapter are five testimonies heaped together , vers . , , , . . of the angels . . of god himself , the lord of the holy prophets . . of jesus christ , behold i come shortly . . of iohn , i iohn heard and saw all these things . . the protestation of jesus christ , v. . fourthly , the matter of the book doth convince the authority thereof , seeing everywhere the divinity of a prophetical spirit doth appear ; the words and sentences of other prophets are there set down ; part of the prophecies there delivered are in the sight of the world accomplished , by which the truth and authority of the whole is undoubtedly proved ; there are extant many excellent testimonies of christ and his divinity , and our redemption by christ. fifthly , the most ancient fathers , greek and latine ascribe this book to iohn the apostle . theophylact , origen , chrysostome , tertullian , hilary , austin , ambrose , iren●us . to deny then the truth of this book is contrasolem obloqui , to gainsay the shining of the sun it self . the chiliasts abuse many testimonies out of this book , but those places have been cleared long ago by the learned , as bearing another sense . see dr raynolds conf. with hart , c. . p. . calvin being demanded his opinion , what he thought of the revelation , answered ingeniously ( saith one r ) he knew not at all what so obscure a writer meant . se penitus ignorare quid velit tam obscurus scriptor . cajetane at the end of his exposition of iude , confesseth that he understand● not the literal sense of the revelation , and therefore exponat ( saith he ) cui deus concesserit . it consists of two and twenty chapters ; the best expositors of it are ribera , brightman , paraeus , cartwright , fulk , dent , forbes , mede , simonds , foord . . the scriptures written by moses and the prophets sufficiently prove that christ is the messiah that was to come ; the old testament may convince the jews ( which deny the new testament ) of this truth , iohn . . they , that is , those parts of scripture written by moses and the prophets ; there were no other scriptures then written . the of isaiah is a large history of his sufferings . we have also another book ( or testament ) more clearly witnessing of christ ; the gospel is the unsearchable riches of christ , ephes. . . so much may suffice to have spoken concerning the divine canon ; the ecclesiastical and false canon follow . chap. v. of the books called apocrypha . some hereticks utterly abolisht the divine canon , as the swingfeldians and libertines who contemned all scriptures ; the manichees and marcionites refused all the books of the old testament ( as the jews do those of the new ) as if they had proceeded from the devil . some diminish this canon , as the sadduces who ( as whitaker and others hold ) rejected all the other prophets but moses ; some inlarge it as the papists , who hold that divers other books called by us apocrypha ( i hidden ) do belong to the old testament , and are of the same authority with the other before named ; and they adde also their traditions and unwritten word , equalling it with the scripture ; both these are accursed , rev. . . but against the first we thus argue : whatsoever scripture , . is divinely inspired : . christ commandeth to search : . to which christ and his apostles appeal and confirm their doctrine by it , that is canonical and of equal authority with the new testament . but the holy scripture of the old testament is divinely inspired , tim. . . where he speaks even of the books of the old testament , as is gathered both from the universal , all writing , viz. holy , in the verse ; and from the circumstance of time , because in the time of timothies infancy little or nothing of the new testament was published . . christ speaks not to the scribes and pharisees , but to the people in general , to search it iohn . . this famous elogium being added , that it gives testimony of him , and that we may finde eternal life in it . . christ and his apostles appeal to it , and confirm their doctrine by it , luke . . rom. . . acts . . and . . and . . and . . the new testament gives testimony of the old , and peter , pet. . . of pauls epistles . the ecclesiastical canon ( which is also called the second canon ) followeth , to which these books belong , tobit , iudith , first and second of the maccabees , wisdom , ecclesiasticus , baruch , additions to * daniel and esther ; for these neither contain truth perfectly in themselves ; nor are sanctified by god in the church , that they may be a canon of faith ; and although abusively from custom they were called canonical , yet properly in the church they are distinguished from the canonical by the name of apocryphal . the false canon is that which after the authority of the apocrypha increased was constituted by humane opinion ; for the papists as well as we reject for apocryphal the third and fourth book of ezra , the prayer of manasses , the third and fourth of maccabees , as thomas aquinas , sixtus senenfis , bellarmine , and so the councel of trent confesse , when they omit these and reckon up the whole canon . the state therefore of the controversie betwixt us and the papists is , whether those seven whole books with the appendices , be sacred , divine , canonical . we do not deny but many of these , especially wisdom and ecclesiasticus are very good and profitable , and to be preferred before all humane tractates , but that they are properly , and by an excellency canonical , and of infallible truth , out of which firm arguments may be drawn ; that we deny . those books which the jews of old , and the reformed churches now reckon for truly canonical in the old testament , are received all even by our adversaries for canonical without any exception ; . for the canonical books of the new testament , there is no controversie between us , and so far we agree ; but in the old testament whole books are reckoned by them for canonical which we hold apocryphal . the reason why these books at first were added to holy writ , was this , the jews in their later times , before and at the coming of christ were of two sorts ; some properly and for distinction sake named hebrews , inhabiting ierusalem and the holy land ; others were hellenists , that is , the jews of the dispersion mingled with the grecians . these had written sundry books in greek which they made use of , together with other parts of the old testament , which they had in greek of the translation of the lxx , when they now understood not the hebrew ; but the hebrews receive only the two and twenty books before-mentioned . hence it came that the jews delivered a double canon of scripture to the christian church ; the one pure , unquestioned and divine , which is the hebrew canon ; the other in greek adulterate , corrupted by the addition of certain books written in those times when god raised up no more prophets among his people . drus. praeterit . l. . annotat. ad act. apost . c. . jun. animad in bell. cont . . lib. . c. . l. . c. . sect. . tertul ▪ in apol . c. . they are called apocryphal ( i. secret and hidden ) not because the names of the writers are unknown ( by that reason iudges and ruth should be apocryphal ) but because they were not wont to be read * openly in the church of god as the canonical books , but secretly and in private by private persons , or because their authority was obscure and doubtful with the ancient . these books our church rejecteth , as not written by divine inspiration for these reasons . all the canonical books of the old testament were written by the prophets ; a but none of these books were written by any of the prophets ; for . the last of the prophets of the jews was malachi , mal. . , . between whom and iohn baptist came no prophet . mark begins with the same words almost with which malachi ended ; a good argument to prove that the new testament is next to the old. but these books b were written by such who lived most of them after malachi . . all the prophets wrote in hebrew , the language which the jews understood ; but the fathers affirm , and papists acknowledge that most of these books were written in greek ; ergo , being not written by the prophets , they are not canonical . . all the books of the old testament were committed to the jews and safely kept by them , rom. . . our saviour christ which reproved the jews c for corrupting the sense of the scripture , did yet never reprove them for rejecting those books which were divinely inspired , which sacriledge he would not have concealed ; yea our saviour sendeth us unto the scriptures , as they received them , ioh. . . ezra after the captivity is reported to have gathered all the books of holy scripture , and safely to lay them up . if the jews should have rejected or not received any books being canonical , they had grievously erred , which the papists themselves will not affirm . yea there should have been some canonical books , which no church received ; for besides the church of the jews at that time there was none in the world . the canonical books of the old testament were divided into moses , d the prophets , and psalms ; with which agreeth the old distribution of the hebrews , into the law , prophets and hagiographa . . there are two wayes to know a book to be canonical ; one by the testimony of some prophet or apostle : the other by the certain testimony of them which did live when the book was published , who did witnesse that the book was written by some prophet or apostle . but these books are known to be canonical neither of these wayes ; they were rejected by the jews , who lived in the times when they were written ; our saviour christ nor his apostles never commend these books unto us as endited by the spirit . they are cited by christ and his apostles for the confirmation of their doctrine . all the canonical books in general , iohn . . and . . rom. . , luke . , . and chap. . , , . the most of all in special , genesis , matth. , , . exodus , mat. . , , , . leviticus , gal. . . numbers , john . . deuteronomy , acts . . ioshua , heb. . , . iudges , heb. . . ruth , mat. . . first of samuel , matth. . . second of samuel , heb. . . first of kings , mat. . . second of kings , luk. . . first of chronicles , mat. . , , , . second of chronicles , acts . . ezra , matth. . , . iob , cor. . . psalms , act. . . proverbs , heb. . , , . isaiah , matth. . . ieremiah , heb. . , . ezekiel , mat. . . daniel , matth. . . all the lesser prophets , acts . . and . , . hosea , mat. . . ioel , act. . . amos , act. . . ionah , mat. . , . micah , mat. . . nahum , rom. . . habakkuk , rom. . . haggai , heb. . . zachary , matth. . . malachi , luke . , . these books were not cited by christ and his apostles for confirmation of their doctrine . object . if they be not canonical , therefore because they are not cited ; then nahum and zephany are not canonical . aratus , menander , and epimenides , prophane poets , are canonical , because they are cited , acts . . cor. . . titus . . answ. they are not therefore not canonical only , because they are not cited , but especially because they have not the characters of divine scripture . . nahum and zephany are implicitely quoted , when the books of the prophets are mentioned , acts . . and . , . the poets are not cited as canonical , but the apostle applied himself to his hearers , who did much esteem their authority . some have well concluded from act. . . that the apocrypha are not to be received as canonical scripture , because they testifie not of christ. . those books which contain manifest untruths contrary to the word of god , and the books of holy scripture , were not inspired of god ; for as god is true , so is his word ioh. . . sweetly agreeing with it self , and every part with other ; these books commend false things as true , and approve things evil as right . iudith , chap. . v. . commends killing the sichemites against gen. . , . maccab. . razis is commended for killing himself , the fact is not only related but commended also in these words , nobly , manfully ; and this commendation doth plainly shew that the author thereof was not inspired e of god. when the d●natists out of this book urged that it was lawful for them to kill themselves as razis did , augustine f then was forced to acknowledge , that the authority of this book was uncertain and questionable , and proves it by the judgement of the jewish church , christ , and the christians . manifest fables are told in some of them for true histories , as that of g toby , iudith , bel and the dragon . if any desire a particular confutation of the several books of the apocrypha , i commend to his reading that learned treatise of dr raynolds de libris apocryphis , who hath so exactly handled this subject , that to write of it after him were to write iliads after homer , or to draw a line after apelles , . the most ancient fathers , and councels which lived the best and first five hundred years after h christ , rejected the same books which we doe . ierome on matth. . saith concerning a testimony cited out of the apocrypha , hoc quoniam ex scriptura nihil habet authoritatis , eadem facilitate rejicitur , qua profertur . because this hath no authority out of scripture , it may as easily be rejected as it is offered . all that the papists object for these books in the general , is , that the third councel at carthage , the florentire councel , and that of trent do approve the said books to be canonical , as also augustine and innocentius . to which it may be answered , . that the councel of carthage was but a provincial councel , and therefore it cannot binde the whole world . moreover in that councel there are divers things which the papists will not endure ; as in the canon , there is a decree that no bishop shall be called chief or universal bishop , no not the bishop of rome ; how should the papists binde us with the authority of that councel with which they will not binde themselves ? . the latine * fathers judged these books fit to be read for example of life and instruction of manners ; but not for confirmation of faith , or establishing any doctrine . . these books are not proto-canonical , truly and properly canonical , inspired by god , containing the immediate and unchangeable truth of god , sanctified by him , and given to the church to be a perfect rule of sound doctrine and good life ; but deutero-canonical or rather ecclesiastical , as they are styled . in this sense augustine and innocentius are to be taken , when they reckon these books among the canonicall . . no councel hath authority to define what books are canonicall , what not , seeing books truely divine receive authority from god himself , and are to be esteemed of undoubted truth , although all the world should bark against them . these two councels i are of too late standing to oppose against the other ancient councels , which reject these books . the councel of trent was gathered and kept against all civil and ecclesiastical right ; neither was there any forme of justice observed in it . . it was not kept in a lawfull place ; for whereas it was intended against the protestants , and the germans were the parties accused , it ought to have been kept in germany , according to the request exhibited by the body of the states of germany assembled at noremberg ; this equity was not observed , the parties accused being called into italy . . in that councel matters were concluded , and the sentence passed , the adversary not being heard speak , nor so much as present ; for the protestants might not be admitted to hearing , neither could they obtain to propound their opinion in the councel , much lesse to avouch it by lawfull reasoning . sleidan . fol. . and yet were condemned , against divine and humane law ; for they both forbid the condemning of any before he have lawfull liberty granted him to plead for himself . . in that councel the accuser and judge were the same : for the pope did accuse the protestants of heresie , he did convocate the councel , he by his delegates was president and moderator in it , and so together was accuser , judge and witnesse , whereas the reformation of the pope was the thing in question . lastly , all councels ought to be free ; but in this , protestants might not propound their cause , nor defend it , k neither might any thing be proposed , but according to the minde of the legates , or otherwise then they approved ; no man had any voice in the councel , but such as were sworn to the pope , nothing was there determined which was not first concluded of at rome by the pope in the colledge of cardinals , and sent from rome to trent ; whereupon this proverb arose , spiritum sanctum roma per peram mitti tridentum , the holy ghost came to trent packt up in a cloke-bag . we hope therefore since the apocrypha are justly rejected out of the canon , that hereafter they will neither have the honour to be bound with our bibles , nor read in our churches . the apocrypha was never received by the church of the israelites , before christ his coming ; nor of the apostolick and primitive church , for more then three hundred years after , as both eusebius out of origen , and the councel of laodicea , can. . confirmed afterward by the sixth general councel of constantinople sheweth for the greek church , and st ierom for the latine . chap. vi. of the authentical edition of the scripture . now we must enquire which is the authentical edition of holy scriptures , it being necessary that this heavenly truth committed to writing , should be delivered in some form of words , and in some language which may be understood . lawyers , from whom the use of the word authentick a seemeth borrowed , do call those instruments and writings authentick which have a certain and just authority in themselves . a book or writing is authentick either by divine or humane institution ; those are by divine appointment and institution authentical , which have from god sufficient and absolute authority to command and approve themselves worthy credit and faith , in as much as god himself doth approve them ; by humane institution such writings are held authentical , which by the opinion and sentence of learned men in their several professions may be esteemed worthy credit and belief for themselves , and for the truth in them . there is a great diversity of editions of holy scripture ; all cannot be simply and perpetually authentical , in , of , and for themselves , without reference unto another , no more then many draughts of the same lease or deed , or copy of one pardon can be . some amongst many are authentick , whence the others are transcribed ; yea it cannot be that there should be many ; but although there may be many counterpanes of the deed , yet there is but one or two principal deeds : so , amongst this great variety of editions one or more ought to be as principal and authentical . there is a question betwixt the church of rome , and the reformed churches about the authentick edition of scripture ; they say , that the edition of the bible in hebrew and greek is not authentical , but rather the vulgar latine . we hold , that the vulgar latine is very corrupt and false ; that the hebrew b for the old testament , and the greek for the new i● the sincere and authentical writing of god ; therefore that all things are to be determined by them ; and that the other versions are so farre to be approved of , as they agree with these 〈◊〉 . the ●ride●tin● councel thus c decreeth , that in all sermons , readings , disputations , controversies , the vulgar latine translation should be taken for authen●●●● before the hebrew or greek , and that no man should presume upon any oc●●●on to reject ●● , or to appeal from it . when the councel of trent saith the vul●●● latine i● authentical , it compares it with other latine translations , not with ●he hebrew . mu●s de heb. edit . author . ac ver . vide illum ibid , andradius ( the chiefest of the divines at the councel of trent ) thinketh that ●he councel of trent did not mean either to condemn the hebrew truth ( as he cal●●th it ) or to acquit the latine translation from all error , when they called it authen●●cal ; but only that the latine hath no such error by which any pestilent opinion in ●aith and manners may be gathered . this saith rainolds against hart , c. . p. . and chamier . tom. . l. . c. . the rhemists in their preface to the new testament , translated by them , prolixly extoll this latine edition , and contend that it is not onely farre better than all the latine versions , but then the greek it self , which is the pro●otype . before we come to defend our own or disprove that opinion of the papists , it is necessary first rightly and fully to state the question , and to premise some things concerning the several versions and translations of the scripture . we deny not that part of daniel and ezra which was written in the chaldee dialect to be authentical , because we know the lord was pleased that in that language as well as the hebrew some of his divine truth should be originally written . . for the more credit of the stories , the lord bringeth forth forraign nations and their chronicles for witnesses , least any of them should doubt of the truth thereof . . the lord would have some part of those stories come to the knowledge of the heathen , and it was requisite that the chaldeans should know the sins and impieties of that nations , and the judgements that should befall them , to testifie unto all the truth of god ; therefore in general the alteration of the terrene states and kingdoms is shadowed forth and published in the chaldee tongue , that the gentiles might take knowledge thereof ; but the particular histories ofthe of the coming of the messi●s , of his office and kingdom , and of the calamities and afflictions which should befall the people of god , are set forth in the hebrew tongue , as more especially concerning them . likewise it pleased god for the better credit of the story , that the history of those things which were said and done in chaldea should be written in the same language wherein they were first spoken ; and therefore the epistles and rescripts of the kings are delivered in the chaldee speech , as taken on● of their publick acts and d records ; and that the history in daniel set forth in the cha●dee speech gaining him respect with the chaldeans , might stirre up the jews to receive daniel as a prophet of god whom the heathens admired . if there be any footsteps of the chaldee and arabick in iob , as some learned say ; we do not exclude them from authentick authority ; for we say the whole old testament for the most part in hebrew , and few parcels in chaldee , are the authentick edition of the old testament . the greek copies of the new testament are also from god immediately , the very dialect wherein those prototypes were , which the pens of the evangelists and apostles did write . for the gospel of matthew , and the epistle to the hebrews being written in hebrew , and mark in latine , we have refuted that opinion already ; the greek edition of those three books , as well as of all the other of the new testament is authentical . the versions of the scripture are either the chaldee and greek of the old testament , the syriack and arabick of the new , the latine , italian , french and english of both testaments . all the versions c of the sacred scripture have so farre divine authority as they agree with the original tongue ; and to say that any translation is pure and uncorrupt , and that the very fountains are muddy , is both a foolish and impious blasphemy . the tongue and dialect is but an accident , and as it were an argument of the divine truth , which remains one and the same in all idioms ; therefore the faith of the unlearned depends on god , not on men ; although the translations , by benefit of which they are brought to believe , be perfected by the labour of men . gods providence and care of the church is such that he would never let it be long destitute of a fit translation f , which being publisht by learned men , and approved of by the church , however it failed in some things , yet following the truth constantly in the more principal and necessary things , might be sufficient to all for wholsome instruction . the versions differ often much among themselves ; arias montanus differs much from pagnin a learned translator , and vatablus from both ; from all these luther , and from him again the vulgar . ofiander , the lxx varie . the chaldee edition of the old testament is not a translation done word for word , but a paraphrase , and so called ; the chaldee paraphrase , by the jews g targum , though some conceive that there is some kinde of distinction ( to speak accurately ) between the chaldee paraphrase and targum . targum being a general word , signifying an interpretation or paraphrase , though it usually now by an excellency denoteth the chaldee paraphrase . there were three authours of it ( as it is reported , ) according to the three-fold difference of the hebrew books . r●bbi achilam or aquila , who is vulgarly called o●●glos upon the five books of moses ; rabbi ionathan the sonne of uziel upon the former and later prophets ; rabbi ioseph coecus ( or as some will , a certain anonymus ) upon some of the hagiographa . those paraphrases of onkelos and ionathan are the ancienter and certioris fidei ; that upon the hagiographa is farre later and lesse certain , it being doubtfull both who was the author , and in what age it was made . the common opinion concerning onkelos and ionathan is , that ionathan wrote a little before christ , the other a little after him . capellus lib. . de punctorum hebraicorum antiquitatecap . . helvicus de chaldaicis paraphrasibus cap. . vide paulii fagii praefat. in paraphrast . chald. vide buxtorf . de punctorum antiquitate & origine , parte . c. . rabbi ioseph coecus ( saith galatinus de arcan cathol verit . lib. . cap. . ) flourished almost years after christ suffered . ionathan ( saith broughto● ) was no lesse ancient then the holy apostles . these paraphrases among the jews ( saith helvicus ) sunt autoritatis plane aequalis ipsi scripturae hebraicae , neque fas habent illis contradicere . quorum paraphrasin nemo doctus non suspicit , saith capellus of onkelos and ionathan . the jews write that ionathan received his doctrine of the targum from zachary , haggai and malachi the prophets : onkelos his from rabbi elieser and rabbi ioshua , which also themselves received them from the prophets : they write that ionathan interpreting the scripture , all palestina was shaken with an earthquake , and a voice heard from heaven ; quis est iste , qui filiis hominum arcana mea revelat ? also that if by chance a flie or any other flying thing should have fallen upon him or his paper , whilst he was writing this work , they would presently have been burnt from heaven without hurting him or the paper . the use of these paraphrases are very great , . to illustrate the hebrew text by circumstances or a more full explication of it . . to confirm the integrity of the hebrew text , gen. . . . in controversies against the jews , in controversiis iudaicis praecipuum robur obtinent * , saith helvicus . the chaldee paraphrasts gen. . . both of them most excellently expound the place , which themselves understood not : being like therein to virgils bees , which make honey for others , and not themselves . first , onkelos interpreteth it in this manner : a magistrate exercising authority of the house of iudah , shall not depart , nor a scribe of his posterity for ever , till christ come , to whom the kingdom pertaineth , and him shall the people obey . the i other called the interpreter of ierusalem , thus : kings of the house of iudah shall not fail , neither skilfull law-teachers of his posterity , unto the time wherein the king christ shall come : unto whom the kingdom pertaineth , and all the kingdoms of the earth shall be subdued unto him . if christ came when authority was gone , and authority went away at ierusalems fall , needs must one coming of christ be referred to the overthrow of that city . the talmudici and later rabbins , rabbi sal. iarchi , rabbi dav. kimchi , expound it of the messiah , as buxtorf shews . there are many profitable explications in that paraphrase on the pentateuch * , but it is too late to be of authentick authority ; and the other chaldee paraphrases ( that excepted ) are besprinkled with jewish fables and * thalmudique toyes . the third paraphrase hath not expounded all the hagiographal books : for there was never seen any targum upon chronicles , nor daniel , nor ezra ; peradventure because much of the chronicles was expounded in the books of the kings , and a great part of daniel and ezra were written in chaldee , that there was no need of a new paraphrase . onkelos his paraphrase seldom merits that name , being indeed commonly nothing but a rigid version cudworths discourse concerning the notion of the lords supper . chap. . the third targum of the pentateuch is named hieerosolymitanum , either from the 〈…〉 seventy 〈…〉 〈…〉 ommandment ) were the authors 〈…〉 years after the death of the author of nehemiah , 〈…〉 before christ. they are said to be elders chosen 〈…〉 are commonly called seventy , although they were se 〈…〉 sheweth where he speaks of their edition , as the 〈…〉 hundred and five . ptolomeus philadelphus the most learned of 〈…〉 , had made a library at alexandria which he stored with many 〈…〉 books , and understanding that the divine books of the prophets full ●● all good doctrine , were kept amongst the jews , written in their tongue , by ●●e motion of demetrius phalerius the best grammarian of that age , whom ptolomy had appointed the library-keeper , he requested of eleazar the high-priest of the jews those books and interpreters , then seventy two elders of all the tribes of israel were sent unto them . all the latine translations of the bible ( except that of ierom ) were made from it . the evangelists n followed the version of the seventy in many things , which was in the hands of many , and of great authority amongst the hellenists , when they might do it without much swerving from the sense of the prophets , both to shew their liberty ; and that in things indifferent and of little consequence , they would not give occasion of cavil to the wicked , no● of scandal to the weak rainold . in lib. apoc. the lxx interpreters do manifestly swerve from the hebrew truth in reckoning of years , for gen. . they say that m●thusel●h was more then ● years old , whe● he begat lam●ch ; so that of necessity , they make him live fourteen years after the floud , which is false , for then were nine souls saved contrary to ●en . 〈◊〉 . vid● cape● critic . sac. l. . c ▪ the syriack translation of the new testament● comes next to be considere● 〈◊〉 is ancient , yet it is not certain who w●s the author thereof , no● in what time i● was made ; though cham●er thinks a little after christs time , the great elegan●● and purity of speech , doth shew 〈◊〉 it is ●n●ient . it is probab●e th●● i●●●s mad● about the beginning of the christian church , because the second of peter , with the second and third of iohn , iude , the revelation , are left out , which though they were written by inspiration , yet they were questioned by ecclesiastical writers , because they were omitted by the syriack translator . it is very profitable for the understanding of the greek testament . it well interprets those greek words , matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per panem indigentiae nostrae , and that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . the syriack hath two words maran atha , which signifie our lord cometh . the papists endeavour to establish their administration of the lords supper under one kinde from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . but that word is generally used for the whole action of the sacrament , viz. the distribution of the bread and wine . the syriack so renders it comedentes vos & bibentes . andreas masius in his syriack grammar saith , that the syrians do not write sinistrorsum toward the left-hand , as the hebrews , nor dextrorsum toward the right-hand , as the greeks and latines , but deorsum downward ; which manner of writing ( it is probable ) was then observed by christ , ioh. . . p because at that time the jews used the syriack tongue . the new testament in syriack is in latine of trostius his edition , the revelation was dieu's edition , the later epistle of peter , and two epistles of iohn , and that of iude , are m. pococks edition . it is manifest that christ and his apostles spake in the syriack tongue , since tabitha kumi , eloi , eloi , lammasabachthani , bethesda , gabbatha , golgotha , aceldama , are meer syriack ; yet the evangelists often call it hebrew , because it was the language of the hebrews , iohn . . and . , . acts . . and . . and . . the arabick translation . it is uncertain by whom it was made , or when ; sure it is , they had the scriptures in their own tongue ; and it were to be wished that that tongue were more common , and better understood ; that religion might be spread amongst the saracens , which for the most part speak that language . in the year . the new testament in arabick , was first divulged at rome . the arabick tongue ( saith walter ) is thought to be a branch of the chaldee and syriack proceeding from both , but that it exceeds them in six letters , there being eight and twenty in the arabick tongue . it was in use anciently with the ishmaelites and hagarens , who drew their original from abraham , and afterward would rather be called saracens from sarah . it is now used thorow all asia and africa ; mahumed who descended from the ishmaëlitish nation , wrote his wicked and blasphemous alcoran in this tongue . erpenius q ( who was excellently skill'd in this tongue ) saith , it is more necessary and excellent then either the syriack , aethiopick , persian , or turkish language ; he extols it for its antiquity , largenesse , elegancy and profit . the arabians ( saith he ) have many more accurate for geography then ptolomy ; avicenna and other famous physicians have written in this tongue . he saith thirty two thousand of arabick books were to be had in one library in mauritania . ioseph scaliger , raphelengius , isaac casaubone , emmanuel tremellius , and franciscus iunius , all learned men of special note , much esteemed this tongue , and promoted the study of it , as their writings shew . mercer , who was most versed in the hebrew and chaldee tongues , in his old age , a little before he dyed , thought to have travelled into the east , onely out of a desire to learn the arabick tongue . the latine translations were so many , that augustine r saith , they could not be numbred . that new version of tremellius and iunius both , is best for the old testament , and that of erasmus and beza for the new testament . see in chamiers first tome , l. . c. . his censure of all three . there is a great use also of the interlineary version put forth by arias montanus , for the finding out the sense , and genuine signification of all the hebrew and greek words . amongst many and divers latine translations , there was one more common then the rest of the old and new testament , usually called the vulgar , because it was of vulgar use , and received by many . who was the author of this edition , it is not manifest : some say it was more antient , then that of ierome ▪ ierome wrote pure s latine , being skilful in the latine tongue , but the vulgar translation is barbarous in many places ; therefore pagnine , t maldonate , estius , sixtus senensis , burgensis , valla , lindan , deny it to be ieromes ; that was translated from the hebrew by the greek , and not by ●erome , but by some uncertain and unknown author saith whitaker . bootius in the index of his sacred animadversions , ascribes it to ierome . the geneva translation for the french , and our last translation for the english , and deodate for the italian are the best , which is now set out in english , diodatus noster in eximia bibliorum i●alicorum versione , saith spanhemius * the question betwixt us and the papists , now cometh to be considered , which of these editions is authentical , that is , which of it self hath credit and authority , being sufficient of it self to prove and commend it self , without the help of any other edition , because it is the first exemplar or copy of divine truth delivered from god by the prophets and apostles . this , in respect of the old testament , is the hebrew , and in some chapters of daniel and ezra the chaldee , and in respect of the new testament is the greek ; all other editions are but of humane authority . this proposition true in it self , is yet divers ways opposed by the papists , whose opinions may be set down in three propositions : . that the hebrew and greek text are corrupt , and therefore not u authentical , for the fountain is to be preferred before the streams , if it come unto our hands uncorruptly . the book of moses x which by gods commandment was preserved in the ark , and that very gospel written by matthew : those autographs ( saith morinus ) are certainly the rule of all versions . the second proposition is , that the translaters , were not so much translators as prophets , who wrote by divine inspiration ; so that their translation had been authentique , if it had come to our hands and had not perished . the third is , that the vulgar translation is of authentique authority , and ought so to be received ; neither may any man presume to reject it upon any pretence ; they say it hanged between the hebrew and greek , as christ did between the two theeves . to these three propositions , we oppose three which are most true , and shall prevail . . the hebrew of the old testament , y and the greek of the new , is the authentique edition , and the pure fountain of divine truth . . the were not prophets , but translators . . the vulgar translations neither is authentique nor perfect , neither ought it in any case so to be esteemed . reasons proving that the hebrew of the old testament , and the greek of the new , are authentical and pure . to prove our first proposition , these arguments may be brought . . the hebrew of the old , and greek z of the new testament , are the very scriptures which came immediately from god ; the very particular , and individual writings , both for character and stile of speech , yea , the dialect as well as the matter of them is immediately by inspiration from above , and written by holy men , as they were moved by the holy spirit ; what edition therefore is worthy to be compared to this ? when we speak of the original and authentick text of the holy scripture , that is not to be so understood as if we meant it of the autographs written by the hand of moses , or the other prophets or apostles , but onely of the original or the primogenial text in that tongue , out of which divers versions a were derived according to the variety of tongues . . for a long time before the birth of christ , the hebrew was not onely the alone authentique copy , but the onely edition which was extant in the world . in the days of moses , the kings of israel and the prophets before the captivity , what edition of scripture had the church but the hebrew ? what did the jews read in their synagogues , and in their solemn meetings , but onely this hebrew edition ? after the time of christ , for the space of years , the hebrew edition of the old testament , and the greek of the new , were held authentique , and no other . . if any thing be erroneous , doubtful , less emphatical or improper ; or if in the articles of religion any doubt or difficulty arise , which cannot be decided out of translations , we must necessarily then have recourse to the hebrew of the old , and the greek of the new testament , as augustine b witnesseth , and ierome in lib. contra helvidium . bellarmine grants , that sometimes we must have recourse to the hebrew and greek fountains , . when in the latine edition there be any errors of the scribe . . when there are divers readings . . when there is any thing doubtful in the words or sentence . . to understand the force and energy of the word , because all things are more emphatical in the original . . if the authority of the authentical copies in hebrew , chaldee and greek , fall , then there is no pure scripture in the church of god , there is no high court of appeal where controversies c ( rising upon the diversity of translations , or otherwise ) may be ended . the exhortation of having recourse unto the law , and to the prophets , and of our saviour christ asking how it is written , and how readest thou , is now either of none effect , or not sufficient . the papists differ among themselves in this controversie d about the corruption of the originals : some of them say , that the hebrew of the old , and the greek of the new testament , is not generally corrupted , and yet is not so very pure a fountain , that whatsoever differs from it , is necessarily to be corrected by it . others e say , that the jews in hatred of the christian faith , depraved and much corrupted the hebrew text of the old testament . which opinion as absurd is rejected by bellarmine , and is easily refuted . i shall first lay down some reasons against the grosser opinion , and also that of of bellarmines , before i come to answer the particular objections of the papists . . ierome and origen thus argue , if the jews corrupted the hebrew text of the old testament , then they did this before the coming of christ , or after it : not before his coming , for there was no cause why the jews should do it , and our saviour christ would never have suffered so gross a crime to have passed without due reproof , when he was not silent for lesser faults . on the contrary , our saviour sendeth us to the scripture to learn the doctrine of salvation , luke . . and proveth his doctrine out of moses and the prophets . not after christs coming , then the testimonies cited by christ and his apostles , would have been expunged by them , and the special prophesies concerning christ , but they are all extant . the jews have , and yet still do keep the holy text of scripture most religiously and carefully , which may appear , since ( as iohannes isaac contra lindan ▪ l. . a learned jew writeth ) that there are above arguments against the jews opinion , more evident and express in the hebrew text of the old testment , then there be in the latine translation . from the days of our saviour christ until this time , the jews keep the scripture with so great reverence ( saith the same isaac ) ut jejunium indicunt si illa in terram ceciderit , they publish a fast if it fall upon the ground . this testimony of isaac levita is the more to be esteemed , because he was lindans own master , and professor of the hebrew tongue in the university of coolen , and hath written three books in the defence of the hebrew truth , against the cavils of his scholar . arias montanus for his rare skill of tongues and arts , was put in trust by king philip to set forth the bible in hebrew , greek and latine , wherein he hath reproved that treatise of lindan , and disclosed his folly . muis ( who hath written a commentary on the psalms ) a great hebrician and learned papist , hath written against morinus about this subject . the most learned papists , senensis , bannes , lorinus , pagnine , marinus brixianus , valla , andradius , bellarmine and genebrard , hold , that the jews did not maliciously corrupt the hebrew text. iosephus l. . contra appian ( who lived after our saviour ) saith , that the jews did keep the holy scripture with so great fidelity , that they would rather dye then change or alter any thing in it . euseb. eccles. hist l. . cap. . teacheth the same thing . the stupendious diligence of the massorites , in numbering of the words and letters , with the variations of pointing and writing ▪ least any place or suspition should be given of falsifying it , seems to be a good plea also against the jews wilful depraving of scripture : paulo post hieronymmm confecta est masora , quam utilissimum thesaurum arias appellat . chamierus . masora opus immensum , & herculeo labore elaboratum , quo omnia scripturae vocabula , syllabae , litterae , apices numerantur , illud rabbini usitata appellatione , legis vocant sepimentum dilher . elect. l. . c. . vide muis de heb. edit . author . ac verit . if origen or ierome ( the two f chiefest hebricians among the fathers ) had had the least suspicion of this , they would never have bestowed so much time in the learning of this tongue , nor have taken such indefatigable pains , in translating the bibles out of hebrew . yet morinus would seem to give answer to this , viz. that we might convince the jews out of their own books . ierome doth in a thousand places call it the hebrew truth , & fontem limpidissimum , and prefers it before the translation of the septuagint , and all other versions whatsoever . he calls the hebrew in the old and greek in the new testament , fontes veritatis . farther , if the jews would have corrupted the scripture , they could g not , for the books were dispersed throughout the whole world ; how could the jews then , being so far dispersed themselves , confer together , and corrupt them all with one consent ? the books were not onely in the hands of the jews , but of christians also , and in their custody ; and they would never have suffered the books of the old testament ( which are the foundation of faith and life ) to be corrupted . adde , if the jews would have corrupted the scripture , they would have corrupted those places which make most against them , concerning christs person , and office ; as that prophesie of dan. . of the messiahs coming before the destruction of ierusalem ; that hag. . . which setteth out the glory of the second temple , to be greater then the glory of the first , in regard of the presence of the lord in it ; that gen. . . who is such a stranger in the jewish controversies , as to be ignorant how stoutly and pertinaciously many of the jews deny , that by shiloh there , is understood the messias ? but the three fold paraphrase there , hath expresly added the word messias , and stops the mouthes of the jews , who must not deny their authority ; so that they fear nothing more , then to h contest with those christians , who read and understand the chaldee paraphrases , and interpretations of the rabbines . see mr. mede on that text. psalm . . where the vulgar latine hath apprehendite disciplinam ( quae lectio nihil magnificum de christo praedicat ) the hebrews read osculamina filium , which is more forcible i to prove the mystery of christs kingdom , and celebrate his ample dominion over all . that place isa , . contains both the prophecy , and whole passion of christ in itself . yet what is wanting there in the hebrew text ? is there a letter taken away or altered , to violate the sense of the mysteries ? isaac levita k saith , that this chapter converted him , that he read it over more then a thousand times , and compared it with many translations , and that more of the mystery of christ is contained in it , then in any translation whatsoever . he addeth further , that disputing with five rabbines at frankford , he urged this chapter against them , and thereby brought them into those straights , and so stopped their mouthes , that they could not reply to his arguments . we have the second psalm , the . the . and all others entire and compleat , in which there are most manifest l prophesies concerning christ. there are many besides the papists , who have stood for the uncorrupt truth of the fountains , and have defended the jews faithfulness in preserving the hebrew copies , as whitaker , lubbertas , iunius , ames , rivet and others . but none hath performed more for the vindicating of particular places , which are either suspected , or openly charged of corruption by certain papists , then solomon glassius a most learned man , who in his philologia sacra hath vindicated seventy two places of the old testament , and twenty of the new. all know , that that place in the th of isa. a virgin shall conceive , was constantly objected to the jews from the beginning , and yet they have left it untouched . chamier de canone l. . c. . objections of the papists against the purity of the hebrew text in the old testament . bellarmine m onely produceth five places of the scripture , in which he endeavors to prove , not that the hebrew text is corrupted by the labor or malice n of the jews ( that opinion he evidently and solidly refutes ) yet that it is not altogether pure and perfect , but hath its errors brought in from the negligence of the scribes , and ignorance of the rabbines . coton saith , the originals are miserably corrupted ; and that there is a multitude almost incredible of depravations and falsifications , made by the rabbines and masorites . but bellarmine , who was more learned then he , and from whom he hath stollen a great part of his book against the genevah translation , doth sufficiently confute him . object . psal. . . there is no christian , but he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caru , they have pierced my hands and my feet , yet it is in the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caari , as a lyon. answ. this is the onely argument o which lindan hath of any shew , to prove that the jews have corrupted the hebrew text , saith rainolds against hart. whitaker saith , hoc unum posse ab illis probabile in fontibus hebraicis corruptelae indicium inveniri . the same say iohn isaac against lindan , muis against morinus , turretinus against coton . the jews ( they say ) corrupted that word pierced , because they saw that it proposed that manifest prophecy of the crucifying of christ. but it is easie ( saith whitaker ) to vindicate this place from their calumny , for first , learned men witnesse , that caru is read in many hebrew books . iohn isaac a popish jew , in his second book against lindan witnesseth , that he saw such a book . hoc idem ego iohannes isaac ipsa veritate & bona conscientia testari possum , quòd hujusmodi psalterium apud avum meum viderim , ubi in textu scriptum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & in margine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et ita omnia olim exemplari habuisse , hand dubito . hinc itaque manifestumesse puto , cur septuaginta & alii transtulerint , foderunt . siquidem illi non keri sed ketif sunt secuti . the massorites say , it was written caru in many exact copies . it is not therefore a corruption , but a divers reading in certain copies by the mistake of the scribes , as bellarmine himself confesseth . apparet ( saith he ) imprudenter quosdam , dum se hebraeos oppugnare credunt , ecclesiam ipsam oppugnare . si enim illae correctiones scribarumsunt hebraici textus corruptiones , sequitur apertè , vulgatam quoque editionem esse corruptissimam : quam tamen nobis ecclesia pro versione authentica tradidit . bellarm. l. . de verbo dei. c. secundo . genebrard the kings professor of hebrew in paris on the place , concludes that the jews did not corrupt this word . vide sis in loc . & hulsii annot. in loc . mr iohn foord ( who hath written an exposition of the psalms in latine ) gives divers reasons to prove that caru is a true reading ; one is this ; the history of the gospel witnesseth , that christs hands and feet were pierced by the souldiers with nails . secondly , the vulgar latine , the seventy , ierom , augustine , pagnine and vatablus , tremellius and iunius , arias montanus , and some other translators so reade it . the most learned hebricians teach in their hebrew lexicons , that it is so to be read . the chaldee paraphrast hath joyned both readings together , q. d. they have digged or pierced my hands and my feet , as a lion is wont to dig with his teeth . elias levita writes , that he observed all the words which are otherwise read and otherwise written , ( the hebrews call them keri and ketib ) and that he numbred eight hundred fourty eight , sixty five of which are in the law , four hundred fifty four in the prophets , three hundred twenty nine in the hagiographa . but buxtorf in his masoretical commentary . c. . observed many more words which differ in the reading and writing . morinus a learned papist hath written nine exercitations on the bible , and labors to prove from beza , amama , de dieu and other protestant writers , that there are many faults in the hebrew and greek copies which we now have . muis a learned papist also hath answered him . object . psal. . . the p hebrew books have , in omnem terram exivit linea eorum , their line is gone forth thorow all the earth , but the septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hierom , sonus eorum , their sound ; and st paul approved of this version , rom. . . answ. whitaker in his answer to this objection , follows genebrard in his scholia upon the place , and genebrard follows beza on rom. . . the hebrew word ( say they ) truly signifieth a line , but the septuagint interpreters respected the sense , and the apostle followed them . the scope of the psalm is , that gods people may see what documents are given unto them of god , whereby they may be brought and led to the true , certain and saving knowledge of god : to the seventh verse , it sheweth how they were taught by the works of god : thence to the end , how they were instructed by his word ; the apostle alledgeth this psalm to prove that the jews might come to know god by his word , and thereby might have faith in christ jesus ; the sense therefore is , not only the delineation and constitution of things created , but also the word of god , and the doctrine of the gospel , long since propounded to the jews , and so propounded as they could not but hear , because it was published openly to all the whole world by the mystery of the holy apostles out of the predictions of the prophets . paul interprets the comparison propounded by the prophet , and teacheth , that as certainly as the lines of heaven run forth into all the earth , so certainly in these last times , the doctrine of the gospel came forth into all the earth by the apostles preaching , and therefore the apostle did not rashly change the word of the prophet , because the hebrew text in the prophet was corrupt , but purposely in stead of delineation the apostle put in sonus , having respect to the present accomplishment of the promise , whereby god had fore-told , that all the gentiles should be converted to the communion of the gospel ; and to this end he did foreshew that he would give unto them preachers . coton urgeth two other places , to shew that the hebrew text is corrupted , mat. . . and mat. . object . mat. . . he shall be called a p nazarene , is no where found , though the evangelist say , that it is written , therefore it followeth ( saith he ) that the hebrew original which we have , is imperfect . answ. saint ierom saith , that this place was objected to him above a hundred times , and that he hath as often answered it , viz. that if the hebrew be imperfect having no such passage , then is also that of the septuagint and the vulgar ; so that the objection is not against the hebrew , but against the scripture in what language soever it be . maldonat , after he had well weighed divers opinions , holds that of ieroms for the most sure , which is to draw nazarene from netzer a branch , isa. . . iunius in his parallels ; piscator , dr taylor , mr dod go the same way . chrysostom and theophylact , because they cannot undo this knot , cut it , thus , saying that many of the books of the prophets are lost . bucer thinketh that place iud. . . is here noted , samson being a redeemer as he was a figure of christ , and the book of the iudges was composed by divers prophets . calvin , marlorat , beza , scultetus , and mr perkins seem to encline to this opinion . the last large annotations mention both these interpretations , but adhere rather to the former . object . the second place urged by coton , to prove the corruption of the hebrew , is matth. . . r the evangelist cites ieremiah for that which is to be found only in zachary . answ. iunius in his parallels , and dr taylor on the temptation bring six answers to reconcile these places . . some say it joyns together both , one place in ieremiah , chap. . , , . and that of zachary ; but there is little or no agreement between them . . some say , that it is not in ieremiahs writings which are canonical , but in some apocryphal writings of ieremiah which the jews had , and which chrysostom confesseth he saw , wherein these words were ; but it is not likely , that the holy evangelist would leave a canonical text , and cite an apocryphal , or give such credit to it , or seek to build our faith upon it ; and by our rule , that book should be canonical , which is cited by christ or his apostles . . some say that matthew forgat , and for zaechary put down ieremiah , so augustine and erasmus ; but with more forgetfulnesse , for holy men wrote as they were moved by gods spirit . . some think it the errour of heedless writers , who might easily so erre ; but all the oldest copies , and the most ancient fathers have the name of ieremiah . . some say that zachariah being instructed and trained up with ieremiah did deliver it by tradition from ieremiah , and so ieremiah spake it by zachariah , which might be true , because it is said in the text , as was spoken by ieremiah , not written . but sixthly , the most compendious and likely way of reconciling is this , that zachariah and ieremiah was the same man having two names , which was very usual among the jews , as salomon was called iedidiah , iehoiachim ieconias and coniah ; simon peter , cephas and bariona ; matthew , levi. so far iunius and d. taylor . see m. robert baily on zach. . . p. . and last large annotat. the best of the popish writers cannot deny , but that the name ieremiah the prophet is put for zachary , either through the negligence of the scribes , or else it was inserted into the text out of the margent , the evangelist saying no more , but that it might be fulfilled which was spoken by the prophet , as both iansenius and maldonat● in loc . do confesse . chamier distinguisheth of a two fold depravation , one of interpretation , herein we excuse not , nor defend the jews . second of the letter , herein they are to be patroniz'd against the papists , who thorow their sides , strike at the very scriptures , and labour to overthrow their authority . the hebrew edition then ( notwithstanding these and such like frivolous objections ) is sincere and uncorrupt , and if any errors crept in through negligence or ignorance of the pen-men , which copied out the books ; yet bellarmine himself granteth they are of no great moment ; in matters pertaining to faith and manners ( saith he ) there is nothing wanting in the integrity of the scriptures . vide capel . critica sac. l. . c. . haud negare ausim , & temporum injuria & descriptorum incuria errata quaedam & sphalmata in textum hebraeum irrepsisse . amama antibarb . bibl. lib. . c. . what reasons can the jesuites alledge , why the hebrew and the greek which kept their integrity four hundred years together after christ , amidst as bitter enemies as ever they had , as troublesome and tempestuous times as ever were since , should after in time of lesse danger , and greater quiet , lose not their beauty only , but their chastity also ! and we marvel that the jesuites are not afraid to suffer this blot to fall upon their popish government ; which boasteth and saith , it is the pillar of truth , and yet hath had no better care to preserve the truth . objections of the papists against the purity of the greek text in the new testament . object . they instance in rom. . . to be corrupt , the greek hath serving the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for serving the lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . answ. many of the ancient greek s copies and scholiasts have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as salmeron the jesuite confesseth , serving the lord , and it appeareth in the syriack translation : and who seeth not , that it might rather be an oversight of the writer taking one word for another , rather then a fault in the text ; and the cause of the mistake ( saith beza ) was the short writing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was taken by some for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas they should have taken it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if we should admit the other reading , we must not understand the apostle as if he commanded us to be temporizers , or to apply our selves to the corrupt customs and manners of the times ; but to keep time in all our actions , and do them in the fittest season , as col. . . ephes. . . object . erasmus the best translator of all the later ( by the judgement of beza ) saith , that the greek sometimes hath superfluities corruptly added to the text of holy scripture , as matth. . the doxology , for thine is the kingdom , the power and the glory for ever and ever . he calleth these words trifles , rashly added to the lords prayer , and reprehends valla for blaming the old vulgar latine , because it hath them not . tertullian , cyprian , ambrose , ierom and augustine do expound the lords prayer , and yet make no mention of these words . beza confesseth it to be magnifi●um illam quidem & longè sanctissimam , a most high and holy form of expression , sed irrepsisse in contextum , & quae in vetustissimus aliquot codicibus graecis desit , it is not to be found in that vetustissimus codex by beza to the university library of cambridge ; that copy perhaps was corrupted by the hereticks . it is not presently trifles , whatsoever erasmus or any other man shall reject out of the greek copy under that name : and yet they do erasmus wrong , to say that he called that part of the lords prayer trifles absolutely ; for he stiles it so conditionally , if it be not part of the ancient text. . if erasmus had understood that that passage had been taken out of the book of chronicles written by the pen of the holy ghost , he would no doubt have taken heed how he had called this conclusion of the lords prayer trifles , for it appeareth manifestly , that this sentence was borrowed from david , chron. . . with some abridgment of the prophets words . . that cannot be superfluous without the which we should not have had a perfect form of prayer ; for since prayer standeth as well in praising of god and thanksgiving , as in petitions and requests to be made unto him ; it is evident that if this conclusion had been wanting , there had wanted a form of that prayer which standeth in praise and thanksgiving . . if to give a substantial reason of that which goeth before be superfluous , then this conclusion may be so . . for confirmation of this reading , we may alledge besides the consent of the greek copies , the syrian interpretation which is very ancient , chrysostom , theophylact and euthymius expound it . the lords prayer in luke is perfect in respect of the petitions , yet nothing hindereth but that in matthew might be added the confirmation and conclusion ; matthew hath many other things in his gospel , which luke hath not . salmeron reproves cajetan for calling this multiloquium , since there is a notable confession of four properties of god , his kingdom , power , glory and eternity . i should now shew , that neither the translation of the seventy , nor of the vulgar latine are authentical ; but there are two questions of great moment first to be discussed . the first is , whether any books of the scripture be lost . the second , whether the scripture of the old testament was punctata from the beginning . to the first question , that we may give a right answer , we must distinguish of the books of scripture , some were historical , ethical or physical , others dogmatical . the former might perish and fall away , but not the later . therefore that common objection of divers books mentioned in the old testament , whereof we finde none so entituled in the canon thereof , is easily answered . either they were civil and commonwealth stories , whether the reader is referred , if it like him to reade the stories more at large , which the prophets touched shortly ; or else they are contained in the books of the kings , which are manifes●ly proved to be written by divers prophets in their several ages , wherein they prophesied . salomons books which he wrote of general philosophy , fell away , but all the other books of the scripture do still remain . first , they are all of god , all whose works remain for ever , therefore the holy scriptures being not only his handy-work , but as it were the chief and master-work of all other , must have a continual endurance . secondly , they all are written generally for our instruction , and more particularly for admonition and warning , for comfort and consolation , unlesse we will say that god may be deceived in his purpose and end wherefore he ordained them ; it must needs be , that it must continue whatsoever hath been written in that respect . thirdly , if the lord have kept unto us the whole book of leviticus , and ( in it ) the ceremonies ( which are abolished , and whereof there is now no practice ) because they have a necessary and profitable use in the church of god ; * how much more is it to be esteemed , that his providence hath watched over other books of the scripture , which more properly belong unto our times ? fourthly , let us hear the scripture it self , witnessing of its own authority and durableness to all ages ; moses thus writeth of it ; the secret and hidden things remain to the lord our god , but the things that are revealed to us and our children for ever . david also professeth , that he knew long before , that the lord had founded his testimonies for evermore . but our saviour christs testimony is of all other most evident : that heaven and earth shall passe , but that his word cannot passe : and yet more vehemently , that not one jot , or small letter u of his law can passe untill all be fulfilled , rom. . . therefore none of those which were written for that end , are lost . origen in praefat. in cant. canticorum , augustin . lib. . de civitate dei. cap. . thought it could not neither stand with the divine providence , nor with the honour of the church , that any canonical books , and given for such to the church , should be lost . of this opinion are many worthy modern divines . iunius , chamierus tom . . lib. . cap. . polanus , wendelinus , waltherus , spanhemius , cartwright , gerardus in exegesi loci primi de scripturasacra , cap. . joh. camero tomo . in praelectionibus de verbo dei. cap. . rivetus in isagoge ad s. script . cap. . & in summa controversiarum tom. . tract . . quaest. . altingius . but chrysostom and whitaker , also bellarmine l. . de verbo dei. cap. . gretzerus and becanus hold that some canonical books are lost . i rather subscribe to the judgement of the former reverend divines who held the contrary . the second question is , whether the scripture of the old testament was punctata * from the beginning ; or whether the hebrew text had vowels or points from the beginning , as now it hath . controversiam de punctorum antiquitate vel novitate , inter viros eruditos disceptatam , non attingo . * sententia utraque suos habet assertores , & magni quidem nominis . cevalerius , buxtorfius , marinus , iunius , and other very godly and learned men have defended the antiquity of the pricks , which to the hebrews are in stead of vowels , and say that the bibles were punctata in our saviour christs time , and that he approved of the same matth. . * . others hold , that the invention of the pricks , and the massoreth is to be ascribed to the tyberian massorites , who flourished about five hundred years after christs birth ; this opinion divers learned men have defended with most weighty reasons , as martinius in technologia , luther , mercer , scaliger and drusius , calvin upon zach. . zuinglius in his preface on isaiah raynolds in his censure of the apocryphal books . but above all capellus in his book entituled arcanum punctationis revelatum , hath so strongly confirmed that opinion , and hath so solidly confuted the reasons which are commonly brought to the contrary , that he hath drawn some learned divines to his opinion , which before did stifly adhere to the contrary opinion , and left others very doubtful : he hath well answered that place , mat. . . l. . c. . this book is now answered by learned buxtorf . but ( as amama saith ) if any will not be moved from the other opinion , that the puncta were invented by the prophets ( which many godly divines do out of a good zeal stand for ) suum cuique liberum sit judicium . vide fulleri miscel. sac. lib. . cap. . mercerum ad gen. . . & drusium ad difficiliora loca genes . buxtorfii dissertationem de ebraeorum literis , & librum de punctorum antiquitate & origine . our saviour saith , matth. . . that not one jot or prick of the law shall perish ; whereby it should appear that the law and the prophets ( for of both he speaketh immediatly * before ) had vowels and pricks : whereunto also belong all those places of scripture , which testifie of the clearnesse and certainty of the scripture , which could not at all be now , if it lacked vowels . yet this is not b. ushers judgement , as he himself told me . the jews thought there was abundance of mysteries in every one of those tittles of the law : christ alludes to this opinion though he allows it not . non est improbabile argumentum ex mat. . . * luc. . . ubi per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; puncta & accentus commodè intelligi posse docti opinantur : inter quos broughthonius in daniel , p . & polanus syntagm . lib. . cap. . quamvis argumento illi nolimus insistere . voetius tom. . disputat . de authoritate scripturae . buxtorf in his answer to capellus saith , that there are three degrees in general of antiquity , the chiefest , those which referre the original of the points to adam , middle of those which referre them to moses , lowest those which referre them to ezra . buxtorf . de punctorum antiquitate & origine par . . c. . sine punctis legere ( saith drusius ) paucis hodiè concessum . serarius de rabbinis , saith , elias hutter a lutheran writes thus , è mille praedicantibus ne unum quidem esse , qui etiam punctatissima possit hebraea legere , nedum absque punctis . an impudent jesuite came to conradus graserus , to conferre with him about the hebrew text of the bible , which he said was corrupt and could not be held authentick ; to whom desiring the original text , graserus gave the hebrew bible without pricks ; he took the book and turned over the leaves , and the book upside down , and was so ignorant or little skilled in the original , that he could not distinguish betwixt the right and wrong end of the book : which his arrogance a young scholar of graserus's perceiving , he could not forbear laughter , and graserus himself had much ado to conceal it . melchior ▪ adam in vita conradi gr●seri , pag. . chap. vii . of the seventy and vulgar translation ▪ now i proceed to shew that neither the translation of the seventy , nor the vulgar latine are authentical . . the greek translation of the old testament , which is commonly ascribed to the seventy interpreters , is not divinely a inspired . the chief pillars of the primitive church ran into this errour , whence sprung many other errors . the greek fathers , who were generally unskilful both in hebrew and latine ( some few excepted ) were the lesse to be blamed here , since they made use of no other editions , therefore they more confidently affirmed their own to be authentical . augustine , tertullian , and many of the latine fathers ( whom divers divines follow ) ascribed too much to the seventy interpreters . yet there was a controversie between augustine and ierom concerning their authority , as is evident by both their epistles . bellarmine b is large in commending this version , saying , that it is most certain , that those interpreters did very well translate the scripture , and had the holy ghost peculiarly assisting them , least they should erre in any thing , so that they may seem rather to be prophets then interpreters . gretzer bestoweth a prophetick spirit upon them , because they did so agree and absolved their task in so short a space of time , viz. in c dayes . they are said to have been put a part in cels , and to have all agreed in their translation , and the ruines thereof were ( as is reported ) shewed a long time after at alexandria . but hierom and many of the * papists held this to be a fable of the cels , since neither aristaeus , who was a chief man about king ptolomy , that set the seventy interpreters on work , nor iosephus , ( who was most desirous of the honour of his nation ) maketh any mention thereof . and as touching the interpreters themselves , ierom saith , aliud est vatem agere , aliud interpretem . it is one thing to be a prophet , another to be an interpreter . and as for the translation , he saith , germana illa & antiqua translatio corrupta & violata est . that ancient and true translation d of the septuagint , is corrupted and violated , which ( as hierom saith ) was agreeable to the hebrew , but so is not the greek copy now extant , which is full of corruptions , and seemeth to be a mixt and confused translation of many . if the seventy , as well as the hebrew , had been authentical , the lord would have been careful to have kept it pure and uncorrupt unto our dayes , as well as he hath done the hebrew . there is indeed a greek edition extant , which goeth under the name of the seventy ; but whitaker e saith , that the true seventy is lost , and that this which we now have is mixt and miserably corrupted . danda lxx interpretibus venia , ut hominibus ; juxta jacobi sententiam multa peccamus omnes . hieron . ad pamach . the apostles and evangelists writing in greek , often followed the version of the septuagint then common amongst the greci●ns ▪ and cited it sometimes where there is a most manifest difference from the hebrew text , but yet they did not alwaies use that translation , which they would have done , if they had esteemed it divine and authentical . spanhemius dub. evangel . part . . dub. . and amama antibarb . bibl. lib. . both think that conjecture of heinsius ( in his holy aristarchus ) very probable , viz that the fable of the number and consent of the interpreters , took its original from exod. . hence ( saith heinsius there ) without doubt the history concerning ptolomy ; hence those famous cels which ierom scoffs at ; hence that invention , that none of all that number differed in their interpretations . therefore since that version when pure was but a humane , not divine work , and proceeded from interpreters not prophets ; it could be neither authentical , nor side digna , any farther then it agreed f with the hebrew text. the ancients themselves commenting upon scripture , used not the septuagint edition as authentick , from which it would not have been then lawful to depart ; but rather often correct it , as origen and ierom from the hebrew fountains : which every one knoweth that is versed in their works . they are most bold in changing numbers without any reason , as genes . . to s●th , enos , cainaan , malaleel , they give each a hundred years beyond the hebrew truth . in the chapter of genesis for seventy souls they say seventy five . the seventy reade prov. . . in the beginning god created me ; for , in the beginning god possessed me , whether because they mistook the hebrew word chava for cava , upon their likenesse in the hebrew characters , or their translation was at the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit , possessed , and the copies slipping in one letter , made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creavit , created , as bellarmine after zanchy thinketh . the vulgar edition is not authentical . we are now come to shew , that the vulgar latine edition g is not authentical , a thing of it self manifest , but yet to be proved by some arguments , because our adversaries stand upon it . our arguments are these : . it was not divinely inspired in respect of ma●ter , form , speech , as the hebrew of the old testament , and the greek of the new were , but was translated by humane endeavour , and therefore it is against both religion and reason to say it is authentical ; a work of men cannot in perfection be equal with a work of god ; for as ierom saith , aliud est esse vatem , aliud est esse interpretem . it is the office of an interpreter , to translate the authentical scripture , no● to make his translation authentical ; for both ierom and every other interpreter might erre , so did not the prophets and apostles ; the councel of trent first decreed that this translation should be authentical : before it many learned papists themselves did disallow that translation , as paulus brugensis , valla , eugubinus , i●idorus clarius , iohannes isaacus , cajetan , erasmus , iacobus faber , i●●dovio●s vives , and divers others . . the vulgar translation doth oft change the sentence of the holy ghost , yea , it doth dangerously and heretically deprave the sense of holy scripture , and translate senslesly many times , therefore it is not to be held authentical . gen. . . ipsa for ipse , viz. christ , or ipsum , viz. semen , which place it seemeth was corrupted idolatrously to extoll the praises of the virgin mary , and to prove her patronage and protection . this reading drew bernard into this opinion , maria abstulit opprobrium matris evae , & patri pro matre satisfecit quod promittitur , gen. . . ipsa conteret ; & cui servanda est victoria nisi maria ? b●rn . see bedels answer to wadesworths letters , ch . . vide capel . crit. sac. l. . c. . ho● conteret , tremel . & alii , that is that same seed , rather he , viz. that one person . hier. ipse conteret caput tuum , accordingly in the septuagint and our translation , gen. . . major est iniquitas mea quam ut veniam merear , a corrupt translation serving to countenance the errour touching merit de congrno . in the hebrew there is nothing which hath the least signification of merit ; it should be translated ut feram vel sustineam , vel remissionem consequ●r . translatio ista potest tolerari si sumatur mereri pro consequi , ut saepissimè olim apud veteres . chamier . exod. . . the vulgar hath videbant faciem mosis cornutam , h for radiantem which the hebrew word signifieth ; the translate it ( the apostle paul approving of it , cor. . , ) was glorified . this interpretation of the vulgar is reprehended by valla , vatablus , arias montanus , ste●chus , cajetan , ferus , ol●aster , ●ho . aquinas and bellarmine himself de ecclesia triumphante , l. . c. . which is also confirmed by the text it self , for the scripture witnesseth , that the people could not behold the face of moses for the brightnes thereof , exod. . . and therefore his whole face , not the highest part of his forehead , or his head was covered with a vail , v. . of that chapter , cor. . . iob . . the vulgar latine hath , voca ergo si est qui tibi respondeat , & ad aliquem sanctorum convertere ; hence the papists would prove invocation of saints , whereas it should be translated voca quaeso , seu voca jam an sit qui respondeat , & ad quem è sanctis respicies ? q. d. ad neminem . the vulgar makes it a simple speech without any interrogation ; the meaning of eliphaz is , q. d. go to i pray thee , call or bid any one appear or come , that by his consent approves of thy opinion , try whether any one is of thy minde , which acknowledgest not that great calamities are inflicted by god for great sins ; to which of the saints that ever have lived , or yet do live in the earth , wilt thou turn , by whose testimony thou shalt be helped in this thy complaint against god ? psal. . . the vulgar hath apprehendite disciplinam , apprehend discipline or instruction , whereas in the hebrew it is , osculamini filium , i kiss the sonne . thus an evident place against the jews for the second person in trinity is obscured and overthrown , by the corrupt latine text. to say the sense is the same , is in vain ; for an interpreter ought not to change the words , and then say he hath kept the sense ; neither is the sense of the words the same ; who will say , to kiss the sonne is the same with lay hold of discipline ? we must needs imbrace the doctrine of christ , if we acknowledge him to be our messiah ; but hence it doth not follow that these two are the same , for then all things which agree should be one and the same , which will not stand . the chaldee paraphrast favouring that reading , doth it to defend the errour of the denying the deity of the eternal sonne of god. saepe codices hebraei magis iudaeos ve●ant quam graeci , aut latini . certe in psal. ● . latini & graeci habent , apprehendite disciplinam , ne irascatur dominus , ex quo nihil aperte contra iudaeos deduci potest : at in hebr●o est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osculamini filium ne irascatur , id est , reverentiam exhibete filio dei , ne ipse irascatur , &c. qui locus est invictissimus contra iudaeos . bellarminus de verbo dei. lib. . cap. . psalmi videntur data opera versi in contumeliam latini sermonis . chamier . ierom praefat . in prov. saith , that he had allotted himself but three dayes for the translating of the three books of salomon , viz. the proverbs , ecclesiastes , and the canticles ; which yet a man will hardly be able to reade over well and exactly in a moneth , by reason of the great difficulties he will there meet withall , as well in the words and phrases , as in the sense . and neverthelesse ( if the pretences of the church of rome be true ) this little three dayes work hath been so happy , as to be not only approved and esteemed , but even canonized also by the councel of trent . now whether the will of god be that we should receive this translation of his , as his pure word , or not , i shall leave to those , who have a desire and ability to examine : however i dare considently affirm , that saint hierome himself never had any the least thought or hope that ever this piece of his , should one day come to this honour , it being a thing not to be imagined , but that he would have taken both more time , and more pains in the thing , if ever he had either desired or foreseen this , daille , du vrai usage des peres , l. . c. . the vulgar latine of the new testament is no lesse corrupted then of the old. matth. . . the english papists at rhemes ( who translated the new testament into english , not out of the greek text , but out of the vulgar latine ) reade , give us to day our super-substantial bread , the latine hath it , panem super-substantialem for quotidianum , daily bread . the rhemists note upon the same is , by this bread so called here according to the latine and greek word , we ask not onely all necessary sustenance for the body ; but much more all spiritual food , viz. the blessed sacrament it self , which is christ the true bread that came down from heaven , and the bread of life to us that eat his body . our saviour christ which condemned vain repitition , and by a form of prayer provided against the same , is made here of the jesuites to offend against his own rule : for that which is contained in the second petition , they teach to be asked in the fourth . secondly , they lodge in one petition things of divers kindes , and farre removed in nature , spiritual and corporeal , heavenly and earthly ; yea the creature and the creator . thirdly , hence it should follow , that he taught them expressely to ask that which he had neither instituted , nor instructed them of , and whereof his disciples were utterly ignorant . salomon , from whom our saviour seemeth to have taken this petition , confirms that exposition of things tending to uphold this present life , prov. . . lechem chukki , the bread which is ordained for me . the jesuites will never be able to justifie the old interpreter , which translateth one word the same both in syllables and signification , in one place supersubstantial , and in another , viz. in luke , quotidianum or daily , against which interpretation of his , he hath all antiquity before that translation , and some of the papists themselves retained the words of daily bread. bellarm. l. . de bonis operibus , c. . prefers quotidianum , and defends it against the other . tostatus applieth it to temporal things . the syriack saith panis indigentiae , vel sufficientiae nostrae . luke . . plena gratia for gratis dilecta , as chrysostome renders it , hail mary full of grace , for freely beloved . the word signifieth not any grace or vertue inherent in one , but such a grace or favor as one freely vouchsafeth and sheweth to another ; the word retained by the syriack in this place is taibutha , and signifieth happiness , blessedness , goodness , bountifulnes . tremellius turneth it gratia , which may and ought to be englished favour , as the greek word signifieth , and is expounded by the angel and the virgin mary themselves , the angel adding in the same verse , the lord is with thee , meaning , by his special favour ; and in v. . saying , she had found favor with god. the virgin in her thankful song magnifying the mercy of god toward her , that he had so graciously looked on her in so mean estate , as to make her the mother of her own saviour , after so marvellous a manner . they foolishly salute her , who is removed from them by infinite space , and whom their hail cannot profit , being in heaven , as the salutation of the angel did and might do , whilst she was here in the vale of misery . their alchymie also is ridiculous , to make that a prayer unto her , which was a prayer for her ; to make it daily , that served in that kinde for one onely time ; to make it without calling , which the angel durst not do , unless he had been sent . ephes. . . a vulg. sacramentum hoc magnum est , and the rhemists , this is a great sacrament , for great mystery . sacraments are mysteries , but all mysteries are not properly sacraments . how can it be a church sacrament , which hath neither element , nor word of promise ? secondly , sacraments are the peculiar and proper possession of the church of christ ; how can that be a sacrament , which is ( and lawfully may be used ) out of the church , amongst the turks and jews , to whom the benefit of matrimony cannot be denied ? the old interpreter , coloss. . . translateth the same word a mystery or secret . chemnitius reckons this place among those which the papists abuse , not among the corrupted ; for b sacrament is the same with the ancient latine divines , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with the greeks . chamier . heb. , . the vulgar hath , & iacob adoravit fastigium virgae , the rhemists adored the top of his rod ; whereas the words are , he worshipped upon the top of his staff , and not as they have falsely turned it ; so also doth the syrian paraphrast read it . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used elswhere in the new testament for a walking staff , agreeth fitly unto iacob , who being both old and sick , had need to stay himself thereupon , whilst he praised god. ioseph was no king , and therefore had no scepter to fall down before . in the hebrew , gen. . for top we read head , which by a metaphor , signifies the top , because the head is the end and highest part of man , and consequently of any thing else . and for staff we now read in the hebrew bed , which fell out , because the word mittah there extant , pricked with other vowels , signifieth a staff , for in the hebrew matteh is a staff , and mitteh a bed . the septuagint whom the apostle follows , read it matteh , and so translated it staff , otherwise then we now read it in the hebrew text. if we follow the hebrew text , as it is now extant , the sense will be , that iacob , because he could not raise his body out of his bed , therefore he bowed his head forward upon his beds head , and so worshipped god. beza speaking of the divers latine translations of the new testament onely , he saith of the vulgar latine , that he followeth it for the most part , and preferreth it before all the rest . maxima ex parte amplector & caeteris omnibus antepono . he speaks of the new testament onely , and of that latine translation of the new testament , in comparison of all other latine translations which were before him , as erasmus , castalion , and such like . these places may serve to shew , that the vulgar latine is corrupt , no book being entire or free from error . isidore clarius brixianus ( praefat . in biblia ) a great learned man of their own affirmeth , that it hath places , in which the sense of the holy ghost is changed . since the councel of trent , two popes have set forth this vulgar edition diversly ; which of these shall be received as authentical ? how often do the papists leave the vulgar in all their controversies , when it is for their advantage so to do ? it is a matter ordinary with them , and needless to be proved there is no edition ancienter then the hebrew ; if the latine hath been used a years in the church , the hebrew hath been used almost years ; the chaldee , arabick , syriack and greek editions also have been used above a years , and so should be authentique by the papists argument . having spoken of the authority of the scriptures , the canonical books , and the authentical editions ; i now go on to treat of the end of the scripture , its adjuncts or properties fitted to that end , and interpretation of scripture . the end of the scripture comes next to be considered , of this i have spoken somewhat afore , but shall now inlarge my self . the end of the scripture is considered , . in respect of god. b . in respect of us . in respect of god , the end of the scripture is a glorifying of him , iohn . . cor. . . by it we may learn to know , love and fear him , and so be blessed . the glory of god is the chief end of all things , prov. . . in respect of us , the end of the scripture is , . intermediate , temporal edification , which is fitly referred to five c principal uses : the two first respect the minde , the other three the heart , will and affections . it is profitable for doctrine , it serves to direct to all saving truth ; nothing is to be received as a truth necessary to salvation , but what is proved out of scripture . where that hath not a tongue to speak , i must not have an ear to hear : hoc quia de scripturis non habet autoritatem , eadem facilitate contemnitur , qua probatur , hieron . . reproof or confutation , to refute all errors and heterodox opinions in divinity . by this sword of the spirit , christ vanquished satan , mat. . . . . by the scripture he opposed the jews , iohn . . . . & . . by this he refuted the scribes and pharisees , mat. . . and . . luke . , . . matth. . . and . , . the sadduces , matth. . . thus apollus convinced the jews who denied jesus to be the christ , acts . . thus the apostles convinced those which urged circumcision , and the observation of the jewish law , acts . . h●reticks are to be stoned with scripture-arguments , lapidandi sunt heretici sacrarum literarum argumentis . athanasius . by this austin refuted the pelagians , irenaeus the ualentinians , tertullian the mareionites , athanasius the arrians . . correction of iniquity , setting straight that which is amiss in manners and life . . instruction to righteousness , instruunt patriarchae etiam errantes . basil saith , the psalms are a common store house and treasury of good instruction . the title of the and some other psalms is maschil , that is , a psalm of instruction . . comfort in all troubles , psal. . . and . . and . the greek word for gospel , signifieth glad-tidings . the promises are the christians best cordials ; as gods promises are the rule of what we must pray for in faith , so they are the ground of what we must expect in comfort . all things which belong to the gospel are comfortable : . god the author of the gospel , and revealed in it , is the god of all comfort , cor. . . . jesus christ the subject of the gospel , is called consolation in the abstract , luke . . . the holy ghost , which breathes in the gospel , is called the comforter , iohn chap. . . . the ministers or ambassadors of the gospel , are the messengers of peace and comfort . . ultimate and chiefest , our salvation and life eternal , iohn . . and . . tim. . . it will shew us the right way of escaping hell , and attaining heaven : it will shew us what to believe and practise , for our present and eternal happinesse . this was gods aim in causing the scripture to be written , and we shall finde it fully available and effectual for the ends for which it was ordained by god. chap. viii . of the properties of the scripture . the properties which the scripture must have for the former end , are these : it is , . of divine authority . . true and certain . . the rule of faith and manners . . necess●ry . . pure and holy. . sufficient and perfect . . perspicuous and plain . . it s of divine authority , d we must believe it for its own sake . it is divine . . in its efficient cause and original , which is god the father dictating , in his son declaring and publishing , by his holy spirit confirming and sealing it in the hearts of the faithful . he wrote the decalogue immediately with his own finger , and commanded the whole systeme , and all the parts of scripture , to be written by his servants the prophets and apostles , as the publique actuaries and pen-men thereof ; therefore the authority of the scripture is as great as that of the holy ghost , e who did dictate both the matter and words : those speeches are frequent , the lord said , and , the mouth of the lord hath spoken . . in the subject matter , which is truth according to godliness , certain , powerful , of venerable antiquity , joyned with a sensible demonstration of the spirit , and divine presence , and with many other things attesting its divine authority . whence it follows , that the authority of the holy scriptures is . infallible , f which expresseth the minde and will of god , to whom truth is essential and necessary . . supreme and independent into which at last all faith is resolved , from which it is not lawful to appeal . by which singular authority the scripture is distinguished , both from all prophane and sacred writings , and paul honors it with this elogie , a faithful saying and worthy of all acceptation , tim. . . a more sure word , pet. . . the comparative for the superlative , in which there is no doubting and uncertainty , but all things firm . as god is iehovah of himself , so is his word authoritative of it self , and is true and to be obeyed , whether thou think it scripture or no. there is no higher authority for thee to appeal to , it is above opinions of men , conscience , and therefore it must determine all controversies . . it is true g and certain , verity is affirmed of the scriptures primarily , interternally , and by reason of it self , which is called the truth of the object ; which is an absolute and most perfect agreement of all things delivered in the scripture , with the first truth or divine will , of which the scripture is a symbole and lively image , so that all things are delivered in it as the holy ghost hath dictated , whence those honorable titles are given to it , the scripture is called a sure word , pet. . . psal. . . the scripture of truth , dan. . ult . words of truth , eccles. ● . ▪ yea , truth it self , iohn . . having the god of truth for the author , christ jesus the truth for the witness , the spirit of truth for the composer of it , and it worketh truth in the hearts of those which hear it , pet. . . the apostle prefers the scripture , before the revelation made by angels , gal. . . christ commend● the certainty of it above all other sorts of revelation , pet. . . above information from the dead , luke . . the word of god is not onely true , but eminently true , truth it self , prim● veritas , and pura h veritas . the scripture hath a twofold truth : . of assection , it containeth no error . . of promise , there is no unfaithfulness in it . the first truth refer ▪ to the matter which is signified , properly called truth o● verity . the second refers to the in●ention of the speaker , which is properly called veracity or fidelity , the latter is implyed , psal. . thy testimonies are sure , and so th● sure mercies of david ; the former is implyed , in that the word is purer then gold seven times refined . there are two signs of truth in the scripture : . the particularity of it , it names particulars in geneolagies , dolosus versat●r in generalibus . . impartiality toward friends and their adversaries ; the most holy men have their faults described , they give due commendation to their adversaries . the truth of scripture is , . more then any humane truth of sense or reason . . above all natural reason ; as the doctrine of the trinity , the ●ncarnation of christ , justification by faith in christ. . a truth which evidenceth it self . . the standard of all truth , nothing is true in doctrine or worship , which is not agreeable to this . . the scripture is the rule of faith and manners . it is termed canonical generally by the fathers of the word canon , i which signi●ieth a rule , because it contains a worthy rule of religion , faith and godliness , according whereunto the building of the house of god must be fitted . these properties ( saith suarez ) are required in a rule . . that it be known and easie , the scripture is a light . . that it be first in its kinde , and ●o the measure of all the rest . . it must be inflexible . . universal . . it is a perfect rule of faith and obedience , able to instruct us sufficiently in all points of faith or doctrinals , which we are bound to believe , and all good duties or practicals , which we are bound to practise . whatsoever is needful to believe or to do to please god , and save our souls , is to be found here ; whatsoever is not here found , is not needful to beleive and practise for felicity . christ proveth the resurrection of the dead , being an article of our faith against the sadduces , mat. . . and the use of the sabbath being a rule of life against the pharisees , by an inference made from the scripture , mat. . . the heads of the creed and decalogue , are plainly laid down in scripture , therefore there we have a perfect rule of faith and manners . it is a rule , . for faith. ierome in his controversie with helvidius saith , credimus quia legimus , non credimus quia non legimus . we believe because we read , we do not believe because we do not read . christ often saith , have ye not read , is it not written , what is written in the law ? luke . . faith and the word of god must run parallel . this we first believe , when we do k believe ( saith tertullian ) that we ought to believe nothing beyond scripture . when we say all matters of doctrine and faith are contained in the scripture , we understand as the ancient fathers did , not that all things are literally and verbally contained in the sripture , but that all are either expressed therein , or by necessary consequence may be drawn from thence . all controversies about religion are to be decided by the scripture , deut. . . and . . iosh. . . franciscus de salis a popish bishop , saith , the gospel was honored so much , that it was brought into the councel , and set in the midst of them , and to determine matters of faith , as if christ had been there . erasmus in his epistles , tells us of a dominican , that when in the schools any man refuted his conclusion , by shewing it contrary to the words of scripture , he would cry out , ista est argumentatio lutherana , protestor me non responsurum , this is a lutheran way of arguing , i protest i will not answer to it . . it is a perfect rule for our lives and practice psal. . . and l psal. . . in scriptures there are delivered remedies against all vices , and means are there laid down for the attaining of all vertues . we must follow the scriptures exactly , and not swerve to the right hand or left ; a metaphor taken from a way or rule , saith chamier . when linacer a learned english man , heard the beginning of the of matthew read , blessed are the poor in spirit , &c. he broke forth into these words , either these sayings are not christs , or we are not christians . . it is a perfect , not a partial and insufficient rule , as the papists make it : as god is a perfect god , so his word is a perfect word ; if it be but a partial rule , then it doth not perfectly direct , and he that should perfectly do the will of god revealed in scripture , should not yet be perfect . secondly , if the scripture be a partial rule , then men are bound to be wise above that which is written ; that is , above the law and gospel . regula fidei debet esse adaequata fidei , aut regula non erit . whitakerus . . all addition and detraction are forbidden to be made by any man to the word , deut. . . and . . deut. . . gal. . . . the scripture is said to be perfect , to beget heavenly and saving wisdom , psal. . . tim. . , , . . men in the matter of faith m and religion are sent to the scripture onely . . the scripture is an infallible rule , luke . . of which thou hast had a full assent . regula rectè definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur . . it is a just rule . lastly , it is an universal and perpetual rule , both in regard of time and person ; ever since the scripture hath been , it hath been the onely rule : in the old testament , to the law and the testimony ; in the new , they confirmed all things by the old , it directs in every case . . to all persons , this is able to make a minister , yea , a councel , a church wise to salvation ; to reform a yong man whose lusts a●e unbridled , psal. . . to order a king , deut. n . , . object . faith was before the scripture , therefore the scripture is not the rule of faith. answ. the word of god is twofold . . revealed , that preceded faith . . written , that did not . though it be a rule , yet first , it doth not exclude other ministerial helps , as prayer , preaching , the knowledge of the tongues , and the ministery of the church , these are means to use the rule , and subordinate to it , we need no more rules : therefore it is a vain and absurd question of the papists , let a man be lockt up in a study with a bible , what good will he get by it if he cannot read ? . there must be reason and judgement to make use of it , and apply it : iudge what i say , saith paul , cor. . . the scripture should rule our hearts , thoughts , and inward cogitations , our words and actions ; we should pray , hear , receive the sacrament according to the directions of it , buy , sell , cloathe our selves , and carry our selves toward all , as that bids us , sam. . . the people of god wrote after this copy , followed this rule , psal. . , , . because they desired in all which they did to please god ( now god is pleased when his own will is done ) and to glorifie him in their lives , and therefore they framed themselves according to his statutes . we cannot better express an high esteem of god and his excellencies , then by following him in all things . every one esteems that person most excellent , to whom he gives up himself most to be ruled and ordered . the scripture is necessary . in respect of the substance thereof it was always necessary ; in respect of the manner of revealing it is necessary , since the time that it pleased god after that manner to deliver his word , and shall be to the worlds end . it is not then absolutely and simply necessary , that the word of god should be delivered to u● in writing , but onely conditionally , and upon supposition . god for a long time , for the space of years , unto the time of moses , did instruct his church with an immediate living voyce ▪ and had he pleased still to go on in that way , there had been no necessity of scripture now , more then in that age ; there was a continual presence of god with them , but now there is a perpetual absence in that way ; and the word of god was written . . for the brevity of mans life . see the & the chapters of genesis . the patriarchs were long lived before and after the flood , to the times of moses ; they lived some centuries of years , therefore afterward the purity of the word could not fitly be preserved without writing . by writing we have the comfort of the holy word of god , which from writing receiveth his denomination , in being called scripture , which is nothing else but writing o . . that the church might have a certain and true rule and canon , whereby it might judge of all questions , doubts and controversies of religion , luke . . every mans opinion else would have been a bible , and every mans lust a law. . that the faith of men in christ which was to come , might the better be confirmed , when they should see that written before their eyes , which was done by the m●ssias , and see all things that were foretold of him , verified in the event . . that the purity of gods worship might be preserved from corruption , and the truth propagated among all nations . . to take off excuses from men , that they did not know , rom. . . civil laws are written and published that offenders may be inexcusable . the pen-men had a command from god. . a publike and outward command , as ieremie . . and . . moses , exod. . . and . . and iohn was commanded twelve times in the revelation to write , rev. . . and . . . , . and . ch. . . and . and . . and . v. . & . . . an inward command by private inspiration and instinct , pet , . . . the scripture is pure and holy , it commands all good , and forbids , reproves , and condemns all sin and p filthiness ; it restrains not onely from evil words and actions , but thoughts , glances . those are frequent adjuncts of the word of ●od , holy , pure , and clean , psal. . . and . . and . . prov. . . it is pure in its narrations , it speaks purely of things evil and unclean . it is termed holy , q rom. . . and tim. . . . from its efficient principal cause , god who is the holy of holies , holiness it self , isa. . . dan. . , he is the author and inditer of it , luke . . . in regard of the instrumental cause , the pen-men of it were holy men , pet . . prophets and apostles . . from its matter , the holy will of god , acts . . the scripture contains holy and divine mysteries , holy precepts of life , holy promises , psal. . . holy histories . . from its end or effect , the holy ghost by the reading and meditation of the scripture sanctifieth us , iohn . . it sanctifieth likewise all the creatures to our use , so as we may use them with a good conscience , tim. . . from the purity r of it , the scripture is compared to a glass , iames . . to fire , ier. . . to light , psal. . . the reason of it is , because god himself is pure , most pure , psal. . ult . hab. . . it is pure . . subjectively in it self , there is no mixture of falshood or error , no corruption or unsoundness at all in it , psal. . . prov. . , , . . effectively , so as to make others pure , iohn , . it begets grace , iames . . pet. . . and preserves and increaseth it . acts . . ephes. . , . the assertory part is pure ; what it affirms to be , is ; and what it denies to be , is not ; psal. . . and . . iames . . . what it promiseth shall be performed , and what it threatneth shall be executed , numb . . . sam. ● . . zach , . . what it commandeth is good , and what it forbiddeth is evil . deut. . . psal. . . and . , . rom. . . in other books some truth is taught , some good commmended , some kinde or part of happiness promised : but in the inspired oracles of god , all truth is taught , all goodness commanded , all happiness promised ; nay , we may invert the words with hugo de sancto victore , and say , quicquid ibi docetur est veritas , quicquid pr●cipitur bonitas , quicquid promit●itur felicitas . all that is there taught is truth , all that is there commanded is goodnesse , all that is there promised is happinesse . it is a wonderful thing , that all the particulars which the canticles contain , being taken from marriage , s are handled so sincerely , that no blemish or spot can be found therein . therefore the scriptures should be preached , read and heard with holy t affections , and should be reverently mentioned . the jews in their synagogues will not touch the bible with unwashed hands , they kiss it as often as they open and shut it , they sit not on that seat where it is laid , and if it fall on the ground , they fast for a whole day . the turk writes upon the outside of his alcorar , let no man touch this book , but he that is pure : i would none might meddle with ours ( alcoran signifieth but the scripture , you need not be afraid of the word ) but such as indeed are , what other men do but think themselves . . the scripture is perfect u . the perfection of the scripture is considered two ways : . in respect of the matter or the books in which the holy doctrine was written , all which ( as many as are useful to our salvation ) have been kept inviolable in the church , so that out of them one most perfect and absolute canon of faith and life was made , and this may be called the integrity of the scripture . . in respect of the form , viz. of the sense or meaning of these canonical books , or of divine truth comprehended in them , which books contain most fully and perfectly the whole tru●h necessary and sufficient for the salvation of the elect , and therefore the scriptures are to be esteemed a sole adequate , total and perfect measure and rule both of faith and manners , and this is the sufficiency of the scriptures , which is attributed to it in a twofold respect . . absolutely in it self , and that in a threefold consideration . . of the principle ; for every principle , whether of a thing or of knowledge , ought to be perfect , since demonstration and true conclusions are not deduced from that which is imperfect , therefore it is necessary that the holy scripture , being the first onely immediate principle of all true doctrine , should be most perfect . . of the subject , for it hath all essential parts , matter and form , and integral , law and gospel , and is wholly perfect : both . absolutely , because for the substance , it either expresly or analogically contains the doctrine concerning faith and manners , which is communicable and profitable for us to know ; which may be proved also by induction , that all necessary opinions of faith , or precepts of life , are to be found in the holy sc●ipture . . relatively , because as it hath a perfection of the whole , so of the parts in the whole ; that perfection is called essential , this quantitative . for all the books are sufficient with an essential perfection , although integrally they have not a sufficiency of the whole , but onely their own , yet so that at distinct times every part sufficed for their times ; but all the parts in the whole are but sufficient for us . . in its effect and operation it makes men perfect , tim. . , . rom. . . iohn . ult . & . . . as opposed to unwritten . traditions , all which it excludes by its sufficiency ; but we do not understand by traditions generally a doctrine delivered in word and writing ; but specially all doctrine not written by prophets or apostles , whether dogmatical . historical or ceremonial ; for a perfect reason of the primary opinions belonging to faith and manners , is delivered in scripture ; and those things which are out of , beside , or against the scripture , do not binde the conscience . . historical , the sayings and deeds of christ and the apostles , are perfectly contained in the scriptures , as many as suffice us for our salvation , iohn . , . those things which are delivered out of scripture are to be esteemed mans writings . . ceremonial or secondary opinions concerning ecclesiastical rites and customs are for essentials , substantials and fundamentals , generally contained in the word of god ; the accidentals , accessaries , and circumstantials are free and mutable . if traditions agree with the scripture they are confirmed by it ; if they oppose it , they are disproved by it . the perfection of the scriptures is not , first , infinite and unlimitted : that is an incommunicable property of god ▪ every thing which is from another as the efficient cause , is thereby limitted both for the nature and qualities thereof . secondly , we do not understand such a perfection as containeth all and singular such things as at any time have been by divine inspiration revealed to holy men ▪ and by them delivered to the church of what sort soever they were ; for all the sermons of the prophets , of christ and his apostles , are not set down in so many words as they used in the speaking of them ; for of twelve apostles , seven wrote nothing , which yet preached , and did many things ; neither are all the deeds of christ and his apostles written , for that is contradicted , iohn . , . and . . but we mean onely a relative perfection , which for some certain ends sake agreeth to the scripture as to an instrument , according to which it perfectly comprehendeth all things which have been , are , or shall be necessary for the salvation of the church . thirdly , the several books of scripture are indeed perfect , for their own particular ends , purposes , and uses , for which they were intended of the lord ; but yet not any one book is sufficient to the common end ; the whole scripture is compleat in all the parts thereof , one speaking of that which another doth wholly pass over in silence , one clearly delivering what was intric●te in another . paul speaks much of justification , and predestination in the epistle to the romans , nothing of the eucharist or resurrection fourthly , since god did reveal his will in writing those writings which by divine hand and providence were extant in the church , were so sufficient for the church in that age , that it needed not tradition , neither was it lawful for any humane wight to adde thereto , or take therefrom ; but when god did reveal more unto it , the former onely was not then sufficient without the latter . fifthly , the holy scripture doth sufficiently contain and deliver all doctrines which are necessary for us to eternal salvation , both in respect of faith and good works , and most of these it delivereth to us expresly , and in so many words and the rest by good and necessary consequence . the baptism of infants , and the consubstantiality of the father and of the son , are not in those words expressed in scripture , yet is the truth of both clearly taught in scripture , and by evident proof may thence be deduced : that article of christs descent into hell , totidem verbis , is not in the scripture , yet it may be deduced thence , acts. . some papists hold , that we must not use the principles of reason or consequences in divinity , and require ▪ that what we prove be exprest in so many words in scripture ▪ these are opposed by vedelius in his rationale theologicum , l ▪ . c. . , . . and l. c. . . and also by daillè in his book entituled , la●foy fondee sur les sainctes escritures , partie , he shews there , that christ and his apostles , and the ancient fathers in disputing against their adversaries , used consequences drawn from the scripture , mat. . . acts . . . and , . acts . . opening and alledging . st luke there useth two words very proper for this subject ; the first signifies to open , the other to put one thing neer another , to shew that the apostle proved his conclusions by the scriptures , in clearing first the prophecies , and in shewing the true sense , and after in comparing them with the events ; the figures with the things , and the shadows with the body , where the light of the truths of the gospel of it self shined forth , mat. . , , . he blames them for not having learned the resurrection of the dead by this sentence of the scripture ; therefore they ought to have learned it : now the sentence which he alledgeth , saith nothing formally and expresly of the resurrection of the dead , but infers it from what he had laid down , hic dominum uti principiis rationis & naturae adeo manifestum est , ut ne veronius quidem magister artis negandi , negare illud possit , vedel . rat. theol. l. ● . c. . vide plura ibid. &c. . the ancient fathers prove by consequences drawn from scripture , that god the father is without beginning , against the sabellians ; and that the son is consubstantial with the father , against the arrians ; that christ hath two natures , against the eutychians . the papists will not be able to prove their purgatory , and many other of their corrupt opinions by the express words of scripture . we shall now lay down some propositions or theoremes about the sufficiency of scripture : first , in every age of the church , the lord hath revealed so much supernatural truth as was for that age necessary unto salvation , his wayes he made known to moses , psal. . . and his statutes to israel , deut. . . psal. . . heb. . . therefore that is an erroneous opinion , that before the law written men were saved by the law of nature , and in the time of the law by the law of moses , and since in the time of the gospel by the word of grace . secondly , the substance of all things necessary to salvation , ever since the fall of adam hath been , and is one and the same , as the true religion hath been one and unchangeable . . the knowledge of god and christ is the summe of all things necessary to salvation , ioh. . . col. . . but this knowledge was ever necessary , ier. . . act. . . the fathers indeed saw christ more obscurely and aenigmatically , we more clearly , distinctly and perspicuously , but yet they knew him and believed in him unto salvation , as well as we , ioh. . . . the covenant of grace which god made with man is an everlasting covenant , therein the lord hath revealed himself to be one and unchangeable ; as in nature so in will , heb. . . rom. . . shewing that as god is one in nature , truth and constancy , and that as well toward the gentiles as toward the jews , so he would justifie both the circumcision and uncircumcision , the jew and the gentile by one way of religion ; that is to say , through faith and belief in his sonne jesus christ. . christ and his apostles professed and taught no new religion , but the same which the scriptures of the old testament did before instruct , matth. . . iohn . . acts . . luke . , , , , . acts . . and . . and . . and . . rom. . . therefore the believing jews and the converted gentiles are stiled the children of faithfull abraham , being justified by faith as abraham was . whence we may conclude , that before , under , and after the law , since the fall of adam , there was never but one true catholick religion , or way to heaven and happiness . thirdly , the word of god being uttered in old time sundry wayes , was at length made known by writing ; the lord stirring up , and by his holy spirit inspiring his servants , to write his will and pleasure . fourthly , so long as there was any truth in any age , necessary to be more fully and clearly known then was already revealed in the books of moses , it pleased god to stirre up holy men whom he divinely inspired , and sufficiently furnished to make the truth known unto the church ; thus after moses during the time of the law , the lord raised up prophets , who opened the perfect way of life unto the church of the old testament more clearly , then it was before manifested in the books of moses , the time and age of the church requiring the same . the church of the jews in the several ages thereof was sufficiently taught , and instructed in all things necessary to salvation by the writings of moses and the prophets , which appears : . in that our saviour being asked of one , what he should do that he might inherit eternal life ? answered , what is written in the law and prophets ? how readest thou ? luke . , . and out of the scripture he declared himself to be the saviour of the world , fore-told and promised , matth. . . and . . luk . . and , , , , . ioh. . . . the answer of abraham to the rich man , sending his friends to moses and the prophets , sheweth that they sufficed to instruct the faithful jews in all things necessary to salvation , luk. . , . by them they might learn how to obtain life and escape death , when he saith , let them hear them , he meaneth them only , as that place is meant , mat. . . the jews themselves acknowledged the sufficiency of those writings , to lead them unto life and happiness , ioh. . . fifthly , the prophets did expound the law of god , and speak more plainly , precisely and distinctly touching the coming of the messias , then moses did ; but the last full and clear will of god touching the salvation of man was not manife●●ed by them ; that was together , and at once to be published and taught by the messias , who also at his coming did establish that order in the church of god , which was to continue therein for ever . for . christ was ordained of the father to be the great doctor of his church , a prophet more excellent then the rest that were before him , both in respect of his person , office , manner of receiving his doctrine , and the excellency of the doctrine which he delivered . . this was well known not only among the jews , but also among the samaritans , insomuch that the woman of samaria could say , i know when the messias is come , he will tell us all things . joh. . . . the time wherein god spake unto us by his sonne , is called the last dayes or the last time , heb. . . pet. . . to note that we are not hereafter to expect or look for any fuller or more clear revelation of divine mysteries then that which was then delivered . . christ is called a mediator of the new testament , or the new covenant , heb. . . because all things are established by him as they ought to continue for ever ; for that which is old decayeth and is ready to vanish , but that which is new abideth , heb. . . . it pleased the lord in great wisdom to reveal the covenant of grace to the church that she might not despair ; but obscurely at the first , that she might earnestly long for the coming of that messiah , who was to make known what he had heard and seen of the father , which dispensation was needful , that the grace of god might not be contemned , as haply it would have been , if god had fully revealed and made known his bounty unto man , before he had seen his misery , and the necessity thereof . our saviour christ for substance of doctrine necessary to salvation , taught nothing which was not before in some sort contained in the writings of moses and the prophets , out of whom he confirmed his doctrine ; but that which was in them more obscurely , aenigmatically and briefly , he explained more excellently , fully and clearly ; the apostles proved their doctrine out of the book of moses and the prophets , act. . . and . . luke . . rom. . . act. . . sixthly , all things necessary in that manner as we have spoken , were taught and inspired to the apostles by our saviour christ , and there were no new inspirations after their times ; nor are we to expect further hereafter , which we prove , . by places of scripture , ioh. . . he that teacheth all things , omitteth nothing ; christ said all things to his apostles , as appears , iohn . . and . . iohn . . . by reasons drawn from thence , . the plentiful pouring forth of the spirit was deferred till the glorifying of christ ; he being glorified , it was no longer to be delayed ; christ being exalted on the right-hand of god , obtained the spirit promised , and that was not according to measure , and poured the same in such abundance , as it could be poured forth and received by men , so that was fulfilled which was fore-told by ioel . . acts . . iohn . , . acts . , . . the scripture and the prophecies of the old testament do teach and declare , that all divine truth should fully and at once be manifested by the messias who is the only prophet , high-priest , and king of his church ; there is no other revelation promised , none other needful besides that which was made by him , isa. . . act. . , . ioel . . vide mercerum in loc . therefore the last inspiration was made to the apostles , and none other to be expected . the doctrine of the law and the prophets did suffice to salvation ; yet it did send the fathers to expect somewhat more perfect , pet. . . but to the preaching of the gospel nothing is to be added , we are not sent to wait for any clearer vision . . so long as any truth needful to be known , was unrevealed or not plainly taught , the lord did stir up some prophet or other , to teach the same unto the church ; therfore the lord surceasing to speak since the publishing of the gospel of jesus christ , and the delivery of the same in writing , is unto us a manifest token , that the whole will of god is now brought to light , and that no new revelation is to be expected . our seventh proposition is , christ and his apostles were able to propound and teach by lively voice , that doctrine which pertains to perfection , iohn . . and . , . iohn . and the apostles perfectly taught all things which are or shall be necessary for the church , acts . . gal. . , , . the doctrine of repentance and remission of sins in the name of christ , doth summarily contain all things necessarily to salvation , act. . . and . . but this doctrine the apostles preached , act. . , . luke . . the word of god is not only milk for babes , but strong meat for men of ripe years , cor. . , . heb. . . and . , . therefore it containeth not only matter of preparation , but of perfection . our eighth proposition is , the summe and substance of that heavenly doctrine which was taught by the prophets and apostles , was by them committed to writing ; the holy ghost giving them a commandment , and guiding their hands therein , that they could not erre , so that the word preached and written by them is one in substance , both in respect of matter , which is the will and word of god , and inward form , viz. the divine truth immediatly inspired , though different in the external form and manner of delivery . our ninth proposition is , that nothing is necessary to be known of christian over and above that which is found in the old testament , which is not clearly an● evidently contained in the books of the apostles and evangelists . our last proposition is , that all things which have been , are , or shall be necessary to the salvation of the church to the end of the world , are perfectly contained in the writings of the prophets and apostles , long since divinely inspired , writte● and published , and now received by the church of god , so that no new reveltion or tradition beside * those inspired , published and comprehended in the scripture are necessary for the salvation of the church . there are three opinions , . of the papists who altogether deny it . . of the socinians which would have all things expresly contained in scripture , and if it be ●●● totidem verbis they reject it . . of the orthodox , who say it contains all things expresly or by consequence . crocius in his antiweigelius , cap. . quaest. . shews , that private revelation dreams , conferences with angels are not to be desired and expected in matters ●● faith , the canon of the scripture being now compleat . the weigelians talk of ●● seculum spiritus sancti , as god the father had his time , the time of the l●● christ his time , the time of the gospel ; so ( say they ) the holy ghost shall ●●● his time , when there shall be higher dispensations , and we shall be wiser then the apostles . see mat. . . and . . cor. . . see mr gillesp. miscel. c. . some say the scriptures are but for the training up of christians during their ●●nority ( as grammar rules for boyes ) and are not able to acquaint the soul ●● the highest discoveries of god and truth . and most corruptly they serve themsel●●● with that expression of the apostle , cor. . . this glasse ( say they ) is ●●● scriptures ; through which we see something of god indeed ( whilst we are ●●●●dren in understanding ) but very obscurely and brokenly ; and therefore ( say the●●● if ye would discern of god clearly , and see him as he is , ye must break the glasse , and look quite beyond scriptures ; when ye become men ye must put away these childish things . blow at the root , p. , . the expresse testimonies of scripture , forbidding even angels to adde * any thing to those things which are commanded by the lord , do prove the perfection of the scripture , deut. . , . and . . and . . and . , , . and . . ioshua . , . prov. . . wherefore the apostle commands , that no man presume above that which is written , cor. . . tim. . , . divers reasons may be drawn from this last place to prove the perfection of the scripture . . the apostle teacheth , that the scriptures are able to make a man wise to salvation : therefore there needeth no further counsel nor direction thereunto , a but out of the scriptures . . the scriptures are able to make the man of god , that is the minister of the word , perfect and compleat unto every work of his ministery , whether it be by teaching true doctrine , or confuting false , by exhorting and putting forward to that which is good , or dehorting from that which is evil . paul would not have us think that all and every writing , viz. of plato , aristotle , is divinely inspired , for in ver . . he not only useth the plural number , calling them the holy writings ; thereby to note the word of god , and not one sentence or book , but all the sentences and books of the scripture , and also useth the article , which hath force of an universal note , therefore the greek words , the whole scripture , signifieth the whole altogether , and not every part severally in this place . . no one part of holy scripture is able to make the minister perfect , therefore it must needs be understood of the whole body of holy scripture , wherein this sufficiency is to be found . the ancient fathers and other divines , have from this place proved the perfection and sufficiency of the scripture in all things necessary to salvation . we do not reason thus ( as the papists charge us ) it is profitable , therefore it is sufficient ; but because , . the scripture is profitable for all these b ends ( viz. to teach sound doctrine , to refute false opinions , to instruct in holy life , and correct ill manners ) therefore it is sufficient ; c or it is profitable to all those functions of the ministery , that a minister of the church may be perfect ; therefore much more for the people . argumentum non nititur unica illa voce ( utilis ) sed toto sententiae complexu . chamierus . hitherto of the perfection of the scripture absolutely considered , now follows the sufficiency thereof in opposition to unwritten traditions or verities , as the papists speak . d davenant premiseth these things for the better understanding of the sufficiency of the scripture . . we speak of the state of the church ( saith he ) in which god hath ceased to speak to men by the prophets or apostles divinely inspired , and to lay open new revelations to his church . . we grant that the apostles living and preaching , and the canon of the new testament being not yet sealed , their gospel delivered viva voce , was no lesse a rule of faith and worship , then the writings of moses and the prophets . . we do not reject all the traditions d of the church ; for we embrace certain historical and ceremonial ones ; but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions . . we call that an opinion of faith ; to speak properly and strictly , when a proposition is revealed by god , which exceeds the capacity of nature , and is propounded to be believed , as necessary to be known to salvation . fundamentall opinions are those which by a usuall and proper name are called articles of faith. . what is not in respect of the matter an article of faith , may be a proposition to be believed with a theological faith , if you look to the manner of revealing , as that the sun is a great light , the moon a lesse , gen. . . that rachel was beautifull , leah blear-eyed . the papists do not cease to accuse the scripture of imperfection e and insufficiency , as not containing all things necessary to salvation . the councel of trent , sess. . decret . . saith , that the truth and discipline is contained in libris scriptis , & sine scripto traditionibus . the papists f generally divide the word of god into the word written and traditions . they affirm , that there are many things belonging to christian faith , which are neither contained in the scriptures openly nor secretly . this opinion is maintained by the papists , but it was not first invented by them . the jewish fathers did use the traditions of the elders , and it hath been said of old , mark . matth. . . for their errors and superstitions , yea , at length they affirmed that god gave to moses in mount sinai the scripture and the cabala , or a double law , the one written , the other g unwritten . the tridentin fathers , s●s . . do command traditions to be received with the same reverend affection and piety with which we imbrace the scripture ; and because one bishop in the councel of trent refused this , he was excluded . in the mean space , they explain not what those traditions are which must be so regarded , none of them would ever give us a list and catalogue of those ordinances , which are to be defended by the authority of unwritten traditions , not of the word committed to writing ; onely they affirm in general , whatsoever they teach or do , which is not in the scripture , that it is to be put into the number of traditions unwritten . the cause of it self is manifest , that at their pleasure they might thrust what they would upon the church , under the name of traditions . vide whitak . de script . contro . quaest. . c. . see also moulins buckler of faith , p. . lindan the papist was not ashamed to say , that it had been better for the church , if there had been no scripture at all , but onely traditions . for ( saith he ) we may do well enough with traditions though we had no scripture ; but could not do well enough with scripture , though we had no traditions . baldwin saith , a testament may be either scriptum or nuncupativum , set down in writing or uttered by word of mouth . but a nuncupative testament , or will made by word of mouth without writing , must be proved by solemn witnesses . the solemn witnesses of christs testament are the prophets and apostles . let papists , if they can , prove by them , that part of the testament of christ is unwritten . any indifferent reader will conceive , that the scriptures make most for them , who stand most for their authority and perfection , as all the reformed divines do , not only affirming , but also confirming , that the scripture is not only a most perfect , but the onely infallible rule of faith , titus . . rom. . . god cannot lie , and let god be true , and every man a lier , that is , subject to errour and falshood . every article of divine faith must have a certain and infallible ground , there is none such of supernatural truth but the scripture . because our adversaries h do contend for traditions not written hotly and zealously , against the total perfection of the scripture , that they might thrust upon us many points ( by their own confession ) not contained in scripture ; and usurp to themselves irrefragable authority in the church , it shall not be amisse largely to consider of this matter : and first to enquire of the signification of the words greek and latine , which are translated tradition ; and then to come to the matter which is controverted between us and the papists . the greek word signifying tradition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in the new testament is used onely in these places , matth. . , , . mark . , , , , . cor. . . gal. . . colos . . thess. . . and . . and in the vulgar latine is rendred traditio , mat. . , , . mark . , , , , . gal. . . col. . . thess. . . and . . and praecepta , cor. . . whereto the rhemists translation ( which seemeth to be but a bare translation of the vulgar latin ) doth wholly agree , using the word tradition every where , excepting cor. . . where they use the word p●ecepts , but set in the margent the word tradition . arias montanus in his interlineal translation doth render it traditio . beza doth commonly express it by the word traditio . in the english geneva bible , we translate it by the word instruction , tradition , calling mens precepts traditions , the apostles doctrine , ordinances or instructions , not that we feared the word tradition but because we would not have the simple deceived , as though the unwritten verities of the papists were thereby commended , or as though we had some honourable conceit of them ; and what we did herein , the signification of the word doth give us free liberty to do ; in our last english translation we use the word tradition , as often as the vulgar latine or the rhemists have done ; not that we were driven by fear or shame to alter what was done before , but because we would cut off all occasion of carping at our translation , though never so unjust . first , we contend not about the name i tradition , the word may lawfully be used , if the sense affixed thereto be lawful . . all traditions unwritten are not simply condemned by us . . the apostles delivered by lively voice many observations dispensable and alterable , according to the circumstances of time and persons , appertaining to order and comelinesse ; only we say that they were not of the substance of religion , that they were not general concerning all churches . . we receive the number and names of the authors of books divine and canonical , as delivered by tradition ; but the divine truth of those books is in it self clear and evident unto us , not depending on the churches authority . the books of scripture have not their authority ( quoad nos ) from the approbation of the church , but win credit of themselves , and yield sufficient satisfaction to all men of their divine truth , whence we judge the church that receiveth them to be led by the spirit of god ; yet the number , authors and integrity of the parts of those books , we receive as delivered by tradition . . the continued practice of such things as are neither expresly contained in scripture , nor the example of such practice expresly there delivered , though the grounds , reasons , and cause of the necessity of such practice be there contained , and the benefit and good that followeth of it , we receive upon tradition , though the thing it self we receive not for tradition . of this sort is the baptism of infants , which may be named a tradition , because it is not expresly delivered in scripture , that the apostles did baptize ●nfants , nor any expresse precept there found that they should so do ; yet is not this so received by bare and naked tradition , but that we finde the scripture to deliver unto us the ground of it . bellarmine and maldonat k both do confesse , that the baptism of infants may be proved by the scripture ; and therefore maldonat concludes , nobis verò traditio non est . bellarmine l ( as whitaker shews ) contradicts himself ; for first , he saith , that the baptism of infants is an unwritten tradition ; and after , that the catholicks can prove baptism of infants from the scriptures . to this head m we may referre the observation of the lords-day , the precept whereof is not found in scripture , though the practice be . and if for that cause any shall name it a tradition , we will not contend about the word , if he grant withall , that the example apostolical hath the force of a law , as implying a common equity concerning us no lesse then it did them . if any man shall call the summary comprehension of the chief heads of christian doctrine contained in the creed , n commonly called the apostles creed , a tradition , we will not contend about it . for although every part thereof be contained in scripture ; yet the orderly connexion , and distinct explication of those principal articles gathered into an epitome , wherein are implied , and whence are inferred all conclusions theological , is an act humane , not divine , and in that sense may be called a tradition . but let it be noted withall , that we admit it not to have that credit as now it hath , to be the rule of faith ; for this is the priviledge of holy scripture . the creed it self was gathered out of scripture , and is to be expounded by the scripture ; therefore it is not given to be a perfect canon of faith and manners . by tradition is noted , . whatsoever is delivered by men divinely inspired and immediately called , whether it be by lively voice , or by writing . . in special it notes the word of god committed to writing , cor. . . . it signifies rites expresly contained in writing , act. . . . it betokens that which is not committed to writing but only delivered by lively voice of the apostles . . it signifieth that which is invented and delivered by men not immediately called . in scripture tradition is taken , . in good part , for any rite or doctrine of god delivered to his church either by word or writing , whether it concern faith and good works , or the external government of the church , thess. . . cor. . . and . . in ill part , it noteth the vain idle and unwarrantable inventions of men , whether doctrine or rites , mat. . . mar. . , . when the fathers speak reverently of traditions , by the word tradition , either they understand the holy scripture , which also is a tradition , it is a doctrine left unto us ; o or by traditions , they understand observations touching ecclesiastical policy . du moulin . reasons confirming the sufficiency of scripture against popish traditions . . the whole church is founded upon the doctrine of the prophets and apostles ; which were not true if any doctrine was necessary to salvation not revealed by the prophets and apostles . . the prophets , and christ and his apostles condemn traditions , isa. . . mat. . , . col. . . therefore they are not to be received ; christ opposeth the commandment and scriptures to traditions , therefore he condemns traditions not written . if the jews might not adde to the books of moses , * then much lesse may we adde to the canon of scripture so much increased since . . those things which proceed from the will of god only , can be made known to us no other way but by the revelation of the scripture ; all articles of faith and precepts of manners , concerning substance of religion proceed from the will of god only , mat. . . cor. . , , . p gal. . . as in this place , the apostle would have nothing received besides that which he preached , so cor. . . he will have nothing admitted above or more then that which is written . see act. . . iohn . ult . whence it is manifest , that all necessary things may be found in scripture , since full and perfect faith ariseth from thence , which eternal salvation followeth . bellarmine saith , iohn speaks only of the miracles of christ , that he wrote not all , because those sufficed to perswade the world that christ was the son of god. those words indeed in ver . . are to be understood of christs miracles , but those in ver . . rather are to be generally interpreted ; for the history only of the miracles sufficeth not to obtain faith or life . the question betwixt the papists and us is , de ipsa doctrina tradita , q non de tradendi modo , touching the substance of the doctrine delivered , not of the manner of delivering it , and of doctrine delivered as the word of god , not of rites and ceremonies . they maintain that there be doctrinal traditions , or traditions containing articles of faith , and substantial matters of divine worship and religion , not found in the holy scriptures , viz. purgatory , invocation of saints , adoration of images , papal monarchy . bellarmine ( and before him r peresius ) distinguisheth traditions both from the authors and the matter . from the authors , into divine , apostolical and ecclesiastical . from the matter into those which are concerning faith , and concerning manners , into perpetuall and temporall , universall and particular , necessary and free . divine traditions , that is , doctrines of faith , and of the worship and service of god , any of which we deny to be but what are comprized in the written word of god. apostolick traditions ( say they ) are such ordinances as the apostles prescribed for ceremony and usage in the church , as the observation of the memorial of the nativity , death and resurrection of christ , the alteration of the seventh day from the jews sabbath , to the day of christs resurrection . ecclesiastical , ancient customs which by degrees through the peoples consent obtained the force of a law. traditions concerning faith , as the perpetuall virginity of mary the mother of christ , and that there are onely four gospels ; of manners , as the sign of the crosse made in the fore-head , fasts and feastings to be observed on certain dayes . perpetual , which are to be kept to the end of the world. temporal for a certain time , as the observation of certain legal ceremonies , even to the full publishing of the gospel . universal traditions , which are delivered to the whole church to be kept , as the observation of easter , whit sontide and other great feasts . particular , which is delivered to one or more churches , as in the time of augustine fasting on the sabbath-day , which was kept only at rome . necessary traditions , which are delivered in the form of a precept , that easter is to be celebrated on the lords day . free , which are delivered in the form of a councel , as sprinkling of holy water . object . the scripture is not perfect with a perfection of parts , because many parts are either defective or excessive . . some labour with a defect , as genes . . . a person is omitted in the genealogy of canaan , which was the sonne of arphaxad , but it is reckoned in luke in christs genealogy , not in the old testament , therefore there is a defect . answ. luke reckons it according to the vulgar opinion of the jews ; iunius in his parallels would have the fault to be in the septuagint , whom luke followed , not approving of their errour , but yielding to the time , least the gospel otherwise should have been prejudiced ; but beza's opinion is rather to be approved of , that this word is inserted from the ignorance of those who undertook to correct this text , according to the translation of the seventy interpreters . for in an ancient manuscript which beza followed , this word canaan was not to be found , therefore he omitted it in his translation , and so hath our great english bible . object . there is something found in the scripture against the commandment of god , deut. . . therefore there is excess as well as defect ; for many books which we believe to be canonical , are added . answ. he doth not forbid adding by gods command , but from the will of man , for god himself added afterward . the papists arguments for traditions answered . object . bellarmine saith , religion was preserved for two thousand years from adam to moses onely by tradition ; therefore the scripture is not simply necessary . ans. by the like reason i might argue , that religion was long preserved , not only without the pope of rome , but also without baptism and the lords supper , with the like institutions ; therefore they are not simply necessary ; yet none of ours hold the scriptures simply necessary . . it is false , that religion was preserved all that while by ordinary tradition only ; for the living voice of god sounded most perpetually in the church , and the doctrine of religion was conveyed successively from the father to the son ; which living voice of god by little and little ceasing , writing afterward succeeded , and hath the same necessity now which gods living voice had before . object . whatsoever things are commended from scripture are necessary , but so are traditions , ergò , they are necessary . iohn . . i have yet many things to say unto you ; but ye cannot bear them now ; therefore ( say they ) the lord spake many things which are not written . answ. . he saith not , that he had many things to tell them , which he had not taught them before , but which they were not now so well capable of : for it appeareth that he taught them that which they understood not , and therefore they needed to be further taught of them by the holy ghost , which should not teach them any new thing that christ had not taught , but onely make them understand that which they had been taught of our saviour christ. . if the holy ghost did teach them any thing which our saviour christ had not before spoke unto them of , yet that makes nothing for traditions ; seeing that which the holy spirit taught them , he taught them out of the scriptures . . if the holy ghost should have taught the apostles some things which neither christ had told them of , nor the scriptures had taught them , yet this is rather against the papists . for that which the holy ghost taught them , they undoubtedly left in record unto the church , as being faithful stewards , and revealing the whole counsel of god unto the people . . it hath been the practice of hereticks ( as augustine affirmeth ) at all times to cover their dreams and phantasies , with this sentence of our saviour christ. lastly , if it be asked , what were those grave and great mysteries , which the apostles could not for their rudeness bear ; they are forsooth oyl and spittle in baptism ; candles light at noon dayes ( which was not in the darker time of the law ) baptizing of bels , and such like gue-gaws , as the grossest and carnallest men are fittest to receive . object . thess . . therefore brethron , stand fast , and hold the traditions which ye have been taught , whether by word , or our epistle . from these words ( say our adversaries ) it appears that all things were not written , et nullum papistae in scripturis locum probabiliorem inveniunt , saith whitaker . the hereticks ( say the rhemists on this place ) purposely , guilefully , and of ill conscience refrain in their translations , from the ecclesiastical and most usual word tradition , evermore when it is taken in good part , though it expresse most exactly the signification of the greek word ; but when it soundeth in their fond phantasie against the traditions of the church ( as indeed in true sense it never doth ) there they use it most gladly . here therefore and in the like places , that the reader may not so easily like of traditions unwritten , commended by the apostle , they translate instructions , constitutions , ordinances , and what they can invent else , to hide the truth from the simple or unwary reader , whose translations have none other end , but to beguile such by art and conveyance . thus farre the rhemists . paul taught the thessalonians some things by word of mouth , which he taught them not in his two epistles which he wrote unto them ; therefore he taught some doctrins which he wrote not , as if that paul wrote no more epistles then these two ; whereby that which he taught not them in writing unto them , he taught them by writing unto others . secondly , how followeth this argument ? paul wrote not all the doctrines of god unto the thessalonians , therefore they are not all written in the prophetical and evangelical writings : whereas it is plainly testified , that the old testament containeth a perfect rule of the doctrine of salvation ; the new being written for a declaration of the fulfilling and further clearing of that in the old testament . thirdly , it appeareth manifestly in the acts , what was the summe of that which paul taught the thessalonians by word of mouth . for there it is witnessed , that paul taught out of the scriptures , that it behoved christ to suffer and rise again from the dead , and that jesus was christ ; this teaching then by word is there limited to the scriptures of the law and prophets . neither ought it to seem strange , that this was the summe of all which the apostle taught at thessalonica , where he he tarried so small a while , when amongst the corinthians ( where he remained longest of any place , and consequently taught most ) he sheweth that he taught nothing but christ and him crucified . fourthly , the apostle himself , in this very place , calling ( vers . . ) whatsoever he taught by word , or wrote by the name of the gospel , doth declare evidently , that he taught nothing but that which is contained in scripture , seeing the apostle defineth the gospel which he preached , to be that which is contained in the scriptures . fifthly , that the thessalonians had some part of christian doctrine , delivered by word of mouth ; that is , by the apostles preaching at such time as he did write unto them , and some part by his epistles , the text enforceth us to grant . but that the church at this day , or ever since the testament was written , had any tradition by word of mouth necessary to salvation , which was not contained in the old and new testament , we will never grant . the papists s do commonly abuse the name of tradition , which signifieth properly a delivery , or a thing delivered ; for such a matter as is delivered onely by word of mouth , and so received from hand to hand , that is , never put in writing , but hath his credit without the holy scripture of god , as the jews had their cabala , and the scribes and the pharisees their traditions besides the law of god. for the justifying of our translation , it is true , that we alter according to the circumstances of the place , especially considering that the word tradition , which of it self is indifferent , as well to that which is written , as to that which is not written , hath been of us and them , appropriated to note forth onely unwritten constitutions , therefore we must needs avoid in such places as this , the word traditions , ( though our last translation useth it ) where the simple might be deceived , to think that the holy gho●t did ever commend any such to the church , which he would not have committed to writing in the holy scriptures , and in stead of the word so commonly taken ( although it do not necessarily signifie any such matter ) we doe use such words as doe truely expresse the apostles meaning , and the greek word doth also signifie ; therefore we use these words ordinances , or instructions , institutions , or the doctrine delivered , all which being of one or near sense , the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie , and the same doth tradition signifie , if it be rightly understood . object . timothy . . o timothy , keep that which is committed to thy trust . by the name of pledge ( saith bellarmine ) not the scripture , but the treasure of unwritten doctrine is understood . depositum ( say the rhemists ) is the whole doctrine of christianity , being taught by the apostles , and delivered their successors . answ. though other learned men interpret this pledge or gage to be the gift of the holy ghost , yet we willingly acknowledge , that it is to be understood of the doctrine of christianity , as that which hath best ground both by circumstance of this , and conference of other places . whence we inferre , that the doctrine of truth is not the churches decrees , but the lords ; given to the church to keep only , wherewith the title of a pledge cannot stand , unlesse one may lay to pledge a thing in his own hands , since in popery the church her self maketh the doctrine which her self taketh to pledge : herein they handle it like a pledge , that they lock it up fast , where the people of god , for whose use it is given to be kept , cannot come unto it . what had become of the law of god , if others had not been more faithful keepers of it then the priests , to whom the principal copy thereof written with the finger of god himself was committed ? there are some points of faith not contained in the scripture , neither in the old nor new testament ; therefore it is not perfect . in the old testament , no doubt but the females had some remedy , whereby they might be purged from original sin as well as the males ; circumcision was instituted only for the males , the scripture mentions not what was instituted for the females . in the new testament , the perpetual virginity of mary the mother of christ. two things are considered in circumcision , t . signum . . res signata , or the end and use of the sign . answ. the thing signified or efficacy of the outward sign of circumcision , was common both to males and females ; the very institution of circumcision teacheth that ; for it was a sign of the covenant , the covenant belonged to all which were of the seed of abraham , if they renounced it not . although there were no decision of the other point out of the scripture , yet would it not thence follow which the jesuites pretend , that some necessary point of christianity wanted the ground of holy scripture , it being sufficient for us to know , that she was a virgin when our savio●r christ was born of her , as the prophets did foretel . yet ( as chamier said well ) we believe that she continued a virgin all her life time , for in those things ( said he ) which are not properly de side , we hold the authority of the church is great , if it contradict not scripture , or produce no other absurdity . vide riveti apolog●am pro virgine maria , l. . c. . helvidius would gather from those words , matth. . . until , and first-born , that mary after u had children by her husband : the word till doth not import so much . see gen. . . and . , sam. . sam. . . matth. . . he is called the first-born in scripture , which first opens the womb , whether others follow or no. . the scripture is plain and perspicuous . the perspicuity of the scripture is a clear and evident manifestation of the truth delivered in it . it is perspicuous both in respect of it self and us . . in respect of it self , as appears : . in the things delivered , which although they seem obscure for their majesty and dignity , yet they carry the light of truth before them , y therefore the scripture is frequently termed a light , psal. . . and . . deni . . . prov. . . pet. . . cor. . , , . the scripture is a most bright light : the nature of a light is first to discover it self , then all things else . there are two things in gods revealed will , verbum rei , the word , and res verbi , the mystery . the scriptures are hard , if we look to the mystery , but not if we look to the word ; as for example , the scripture teacheth that there is one god in three persons , the words are plain and easie : every man understands them , but the mystery contained in those words pas●eth the reach of man ; we may well discern these things to be so , though we cannot fully conceive how these should be so . . in the manner of delivering , or kinde of stile , which is fitted to the things and persons ; shewing the greatest simplicity both in words , either proper or figurative ; and in the clear sense and most perspicuous propriety of signification ; viz. that one which is called literal and grammatical . . in respect of us , because the scripture is to us the principal means and instrument of faith ; every principle ought to be by it self , and in its own nature known and most intelligible ; and there being three degrees of faith , knowledge , assent , and full assurance , these cannot consist without the perspicuity of the scripture ; the divine promises also of writing the law in our heart , and concerning the spreading abroad , and clear light of the gospel , should be to no purpose , if the scriptures should not be plain in things necessary to salvation . all difficulty z in understanding the scripture ariseth not from the obscurity of it , but from the weakness of our understanding , corrupted by natural ignorance , or blinded by divine punishment and curse ; therefore it no more follows from thence , that the scripture cannot be an infallible and onely rule of faith and life , ( because some obscure things are found in it , not understood of all ) then that the books of euclide are not perfect elements of geometry , because there are some abstruse theoremes in them , which every vulgar geometrician cannot demonstrate ; or that aristotles organon is not a perfect systeme of logick , because a fresh sophister understands not all its subtilties . more distinctly we say , that the scriptures are plain , and obscure in a threefold respect . . they are plain and easie to be understood by all men in fundamentals , and the special points necessary to salvation , as the decalogue , the apostles creed , the lords prayer , and the like , unless by those whose mindes the god of this world hath blinded ; if they be obscure in some less principal and circumstantial matters , there is need of interpretation , that the meaning may be more clearly unfolded . . a difference of persons is to be considered , either more generally , or more specially . . more generally , as they are elect and regenerate , or reprobate and unregenerate ; to those the scripture is plain and perspicuous , to whom alone it is destinated , and whose mindes the holy ghost will inlighten by the scripture , iohn . . rom. . . cor. . . psal. . matth. . . and . . psal. . , , , . yet the flesh and unregenerate part in them puts in impediments , but that ignorance is removed at last , luke . . the reprobates continue involved in perpetual darkness and blinded with ignorance , hypocrisie , covetousness , pride and contempt of divine learning , even seeing they see not , psal. . . isa. . . ier. . . isa. . . cor. . . there is a vail over their hearts , cor. . , . which is the cause why in so many ages under the papacy , the scriptures were not understood , because they preferred a lye before the love of the truth . thess. ▪ whose ignorance is a deserved punishment of that contempt , which they shewed to the scriptures and their authority . . more specially , the persons are distinguished according to the diversity . . of conditions of life and vocations , for so many places of scripture are hard to this sort of men , which are more easie to another , neither is it required that all things be understood of all men ; the knowledge of more places is necessary in a minister , then a trades-man and husbandman ; yet it is an infallible rule to every one in his vocation . . of capacities and wits , for every one hath his measure of gifts ; so among ministers , some understand the word more obscurely , some more plainly , yet it is to all a perfect rule according to the measure of gifts . . of times , all things are not equally obscure or perspicuous to all ages , many things are better understood now then in times past ; as the prophecies and predictions of christ , and the times of the gospel : so in the mysteries of the revelation the exposition rather of modern interpreters then fathers is to be received ; because in our times , not theirs , there is an accomplishment of those prophecies , and many things were more clearly known by them in those days , the ceremonies and types of moses his law were better perceived by the jews then us . god the author of the scripture , could speak perspicuously ; for he is wisdom it self ; and he would speak so , because he caused the scripture to be written to instruct us to our eternal salvation , rom. . . and he commands us to seek in the scripture eternal life . we do not account the prophecy of isaiah touching christ , which the eunuch read , to be a dark and obscure prediction ; but we know it was clear and plain enough , though the eunuch , a raw proselyte , understood not the meaning of it . the fathers proved their opinions out of the scriptures , therefore the scriptures are more clear then the writings and commentaries of the fathers . to every one which readeth ( with humility and invocation of god ) the book of the apocalipse , the obscurest * and hardest book to understand of all other , blessedness is promised , when it cannot befal to any that understandeth nothing , it is manifest that the promise of blessedness includeth a warrant of understanding of it , so much as is necessary to salvation . we affirm , that many places a in the scripture are very obscure , and that either from the obscurity of the things , as in the prophecies of future things , the event must interpret them , as daniels prophecies of the four monarchies were in times past very dark , but easier since , when all things were fulfilled ; so the coming of antichrist in the new testament , drew the fathers into divers opinions ; so even yet there are many things obscure in the revelation b which are not accomplished . so those things which are spoken of the messiah in the old testament are either not understood , or not fully without the new testament . sometimes the ambiguity of words breeds a difficulty , as i and the father are one , the arians understood it of a union of will , as when christ prayed , iohn . that the disciples might be one . hitherto may be referred those places which are to be understood allegorically , as the canticles , the first chapter of ezekiel , . some places are obscure from the ignorance of ancient rites and customs , as that place , cor. . . * of baptizing for the dead is diversly explained by interpreters , both old and new . there are six interpretations of it in bellarmine l. . de purgatorio c. . viginti praeter hujus loci expositiones deprehendo , saith one in a theological disputation , de baptismo veterum . ambrose saith , paul had a respect to that custom of some , who baptized the living for the dead . piscator and bucane say , the custom of the ancient church is noted here , who baptized christians at the graves , that so it might be a symbole of their belief and confession of the resurrection of the dead : tarnovius proves that that rite was not in use in the apostles time ; calvin interprets it of those who were baptized , when they were ready to die ; but beza thinks by baptizing is understood the rite of washing the bodies before the burial , that ablution used upon the dead , as if the apostle should thence confirm the resurrection of the dead , q. d. that that is a cold , vain and foolish ceremony , if the dead should not rise again . and truly it is certain , that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being considered in themselves , may as well be rendred super mortuos , as pro mortuis . andreas hy●●rius sheweth in a particular tract what various opinions there are about this place . voetius hath written a tract d● insolubilibus scripturae . estius and dr hall on the hard places of scripture . divers reasons may be rendred , why god would have many things in the scripture obscure and difficult . . to make us diligent both in prayer to him , to open to us the meaning of the scriptures , and likewise in reading , meditating , searching and comparing the scriptures . . to remove disdain from us ; we quickly slight those things that are easie . . that we might more prize heavenly truths gotten with much labor . . to tame our arrogance and reprove our ignorance , ioh. . . . god would not have the holy mysteries of his word prostituted to dogs and swine ; therefore many a simple godly man understands more here then the great rabbies . . that order might be kept in the church , some to be hearers , some teachers and expounders , by whose diligent search and travel , the harder places may be opened to the people . here the lamb may wade , and the elephant may swimme , saith gregory . the scriptures have both milk for babes , and strong meat for men , saith augustine . it is a note of a learned interpreter , that the benefit of knowing the prophecies concerning the church , christ before he was slain had it not so as he had after his death ; it was the purchase of the blood of christ to have those things opened . we do not therefore hold , that the scripture is every where so plain and evident , that it needs no interpretation , as our adversaries do slander us , and here they fight with their own shadow . we confesse , that the lord in the scriptures hath tempered hard and easie things together . but this we affirm against the papists : first , that all points of faith necessary to salvation , and weighty matters pertaining to religion are plainly set forth in the scriptures . secondly , that the scriptures may with great profit and to good edification be read of the simple and unlearned , notwithstanding the hardnesse of some places , which in time also using the means they may come to the understanding of . therefore i might save that labour in answering the arguments of our adversaries , since they are of no force against us , nor indeed touch our cause , proving onely that some places in the scripture are difficult which we deny not ; but i shall first take off their answers , whereby they would evade the strength of our reasons for the perspicuity of the scripture , and then refute their own objections . first , when we urge divers places to prove the scripture to be a light , the use of which is to dispell darknesse , which it would not if it self were obscure . bellarmine answereth , that those places are not to be understood of all the scripture , but only of the commandments : and that these also are called a light , not because they are easily understood ( although that be true ) but because being understood and known , they direct a man in working . . if it be understood of all the scriptures , they are called light , not because they are easily understood , but because they illustrate the minde when they are understood . but the apostle peter speaks not only of the precepts of the decalogue , but of all the scripture of the old testament : which , if it be light , much more shall the scripture of the new testament , and therefore the whole body of scriptures which the christians now have ▪ shall be light. secondly , that place , psal. . . doth not speak of the precepts alone ▪ [ of thy words ] by which is signified the whole c scripture ; in psal. . david speaketh of the word of god in general , which he adorneth with many titles , the law or doctrine of the lord , the testimony of the lord , the statutes of the lord , the precepts of the lord , the fear of the lord ; it is so called metonymically , because it teacheth us the fear and reverence of the lord , he saith , this doctrine is perfect , converts the soul , and makes wise the simple , therefore he understands the whole scripture , the teacher of true and perfect wisdom . . it is called a light , because it hath light in it self , and because it illightneth others , unless they be quite blinde or willingly turn away their eyes from this light . thirdly , if the commandments be easie , the rest of the scriptures is likewise , as the prophets and historical books , being but commentaries and expositions of the decalogue . that evasion of the papists will not serve their turns , that the scripture is a light in it self , but not quoad nos ( as if the scripture were a light under a bushell ) for that the scipture is light effectivè , as well as formaliter , appears by the addition , giving understanding to the simple . it was a smart answer , which a witty and learned minister of the reformed church of paris gave to a lady of suspected chastity , and now revolted ; when she pretended the hardnesse of the scripture ; why , said he , madam , what can be more plain , then thou shalt not commit adultery ? the scriptures and reasons answered , which the papists bring for the obscurity of the scripture . object . pet ▪ . . peter saith there , that in the epistles of paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some things hard to be understood , which they that are unlearned aend unstable wrest , as they doe also the other scriptures unto their own destruction . answ. first , peter restraineth the difficulty of pauls writings to that point himself then wrote of , touching the end of the world ; therefore it is unreasonable that for one hard point in the epistles the people should be debarred the reading of all the rest . secondly , even in that point he affirmeth , that some things only are hard , and not all . thirdly , the understanding of the scriptures dependeth not principally on the sharpnesse of mens wits for their learning , but on the spirit of god which is given to the simple that humbly seek it by prayer ; therefore though the whole scripture were hard to be understood , yet that is no good cause to bereave the people of god from reading of his word . fourthly , peter assigning the true cause of errour and abuse of the scripture , to be the unstability and unleardnesse of such as deal with them , cannot thereby be understood to speak that of the body of the church , and of the people . laurentius in his book intituled , s. apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est , explicatio locorum difficilium in epistolis paulinis , reckons up fourty hard places in pauls epistles . rom. . , , . and . , , , . and , . and , , , , , , . and . , , and . , , , , , . and . , , , , . and . , . cor. . . cor. . , , , , . cor. . . and . . and . , . cor. . , , , , , , , . cor. . , . and . , . cor. . , . and . , , . galat. . . and . . and . . thess. . , , . tim. . . heb. . , , . and . . they say the scriptures are difficult also in the manner of writing as well as in the matter , for which they alledge psal. . . the eunuch , and luk. . . also the divers expositions of old and new writers . the first place is directly against them : for teaching that it is the gift of gods holy spirit obtained by prayer to understand the scripture , the spirit through prayer , being as well obtained by the simple as learned sort , yea , rather by them then the others , it followeth that the reading of them belongeth to the simple as well as unto the learned . the like answer serveth for the place of luk. . for by that abuse of the place , they may wring the reading of the scriptures from all men , even ministers of the word commanded to attend the reading of them , since they of whom they say , that they understood not the scriptures , were ministers of the word , and that in the highest and most excellent degree of ministery in the world , which was the apostleship . the cause of want of understanding then was this , the spirit of god was not given because christ was not glorified , which can have now no place . besides that , in saying they understood not the scriptures concerning the suffering and glory of christ , it must needs be understood comparatively , that they did not clearly , particularly , and sufficiently know them . for that place act . it is to be understood comparatively , viz. that a man faithfull and already gained to the truth , as this eunuch was , cannot understand the scriptures by the bare reading of them , so well and throughly , as when he hath one to expound them . the lord which helped the endeavour of the eunuch searching the scriptures by sending of philip ▪ will n●ver suffer those which seek him in careful reading of his word , to go away ashamed without finding that which they seek for , in directing unto him some lawful and sufficient ministery to instruct him by . the mystery of the gospel then ( indeed ) fulfilled , remained notwithstanding unpublished to the world by the apostles , which is now by their preaching and writings laid open and made more manifest . the eunuch which professed that he could not understand the scripture without an interpreter , did notwithstanding busie himself in reading of it . the multitude of commentaries * was not so necessary ( because the scripture might have been understood without them ) although they deserve singular respect amongst all those that are desirous to understand the scripture , who write learned and elaborate expositions on the scripture . that was a witty speech of maldonates on luk. . . nescio an facilior hi● locus fu●sset , si nemo eum exposuisset ; sed fecit multitudo & varietas interpretationis , ut difficilis videretur . secondly , these commentaries are publisht , that the scriptures may better and more easily be understood . thirdly , the papists confesse that the articles of the apostles creed being necessary for all , are easie ; yet there are many commentaries of the ancients upon the creed , as russinus , augustine , cyril , chrysostome , chrysologus ; and of papists also . some scriptures are hard for the matter which they handle , as are the books of daniel , ezekiel , zachary ; or throng of much matter in few words , as are in the old testament the poetical books , wherein no doubt the verse hath caused some cloud , and amongst them the proverbs from the tenth chapter , and the prophecie of hosea . chap. ix . of the interpretation of scripture . this a question divides it self into three parts . first , concerning the d●vers senses of the scripture . secondly , to whom the chief authority to expound scripture is committed . thirdly , what means must be used in the interpretation of scripture . . of the divers senses of scripture . the interpretation of scripture is two-fold , one of the words , which is called version or translation , this hath been handled already . . of things , which is called explication , the finding out of the meaning of any place , which is more theological , the other being rather grammatical . and this signification of the thing they commonly call the sense , neh. . . interpreting scripture is , . ancient , n●h . . . . honourable , mar. . . the scripture hath often two senses , one of which the later divines call literal , grammatical or historical , another mystical or spiritual . the sense of the scripture is that which god the author of the scripture in b and by the scriptures gives to men to know and understand . ratio divina in medulla non in superficie . tertul ▪ de resurrectione carnis . nec putemus in verbis scripturarum esse evangelium , sed in sensu , non in superficie sed in medulla , non in sermonum foliis , sed in radice rationis . hieron . in epist. ad gal. . . the right expounding of scripture consists in two things . . in giving the right sense . . in a right application of the same , cor. . . the literal sense is that c which the letter it self , or the words taken in their genuine signification carry . and because the genuine signification of the words is that , in which the author useth them , whether speaking properly or figuratively , therefore the literal sense is subdivided into plain and simple , and figurative , which ariseth from the words translated from their naturall signification into another , as where christ saith , ioh. . . i have other sheep which are not of this fold ; whereby he understandeth other people besides the jews . the mysticall or spirituall d sense is that in which the thing exprest in the literall sense signifieth another thing in a mystery , for the shadowing out of which it was used by god. the waters of the floud , with which the ark was upheld , signified baptism , by which the church is saved under the new covenant , as the apostle teacheth , pet. . . that history exod. . it is a passeover unto the lord , is spoken figuratively , the other words properly . the mystical sense is , the bones of christ were no more broken then of the paschal lamb , which did signifie christ. the papists say , the literall sense is that which is gathered immediately out of the words , the spiritual which hath another reference then to that which the words doe properly signifie . the last they subdivide into allegorical , tropological , anagogical , they say that the scripture beside the literal sense , may have these also . the allegorical sense is , when the words of the scripture besides the plain historical , and literall meaning , signifie something in the new testament , which belongs to christ or the church , as gal. . besides the truth of the story of the bond and free-woman , s. paul applieth it unto the two testaments . tropological when the words and deeds are referred to signifie something which belongs to manners ; as paul cor. . teacheth from that place , deut. . thou shalt not muzle the mouth of the ox that treadeth out the corn ; that things necessary are to be allowed to pastors . anagogical , when words or deeds are referred to signifie eternal life , as psal . i sware unto them they should not enter into my rest , this is literally understood of the rest in canaan , but applied by paul , heb. . to life eternal . becanus e saith , as there are three theological vertues , faith , hope and charity , so there are three mystical sences . the allegoricall answers to faith , the analogicall to hope , the morall to charity . ierome ( saith he ) excelled in the literal sense , ambrose in the allegorical , augustine in the anagogical , gregory in the moral . the papists erre three wayes in this subject . . in that description which they make of the literal sense . . in that they hold there are divers literal senses of one place . . in their division of the mystical sense into allegorical , tropological , anagogical . . that is false which bellarmine saith , literalis sensus est quem verba immediatè prae se ferunt . what then shal the literal sense of those words be , ps. . . let them shew the lion which christ did tread on , and what shal be the literal sense of those places , isa. . , , . & . ult . and what literal sense shall those words of christ have , mat. . . origen f ( though otherwise he allegorized much ) interpreted that place according to the letter , but foolishly . that therefore is rather the literal sense which ariseth from the words , whether properly or figuratively taken ; as for example , this is the literal sense of those words , the seed of the woman shall break the serpents head , viz. christ shall overcome satan and subdue all his force and power , although the devil neither be a serpent nor hath a head . secondly , we hold that there is but one true proper and genuine sense of scripture , viz. the literal or grammatical , whether it arise from the words properly taken , or figuratively understood , or both . for that there should be divers literal senses of one and the same place , is against the truth , the text , g and reason . . the truth , because of one and an individual thing there is one constant truth and not various ; verum & unum convertuntur . . the text , because it draweth away from its one true sense . . and lastly reason , because this is the chiefest reason in explaining the text , that the true literal sense of it may be found out . the literal sense then can be but one in one place , though a man may draw sundry consequences h à contrariis , à similibus . . we do not altogether reject the third , for we hold there are allegories , anagogies and tropologies in the scriptures , yet these are not many and divers senses of the scripture ; but divers collections from one sense , or divers applications and accommodations of one sense . besides the tropologies and anagogies are unfitly opposed to an allegory , since they are certain kinds of it . haec nominum curiosa distincti● , ex scholarum potius morosiuscula diligentia , quam ex ulla eorum vocabulorum necessitate , itaque salmero agnoscit esse quid novum , & à posterioribus patribus traditum . chamierus tomo de sensu literali & mystico . lib. . cap. . gal. . the apostle saith not that there is a double sense ; but that it may be allegorically applied , which is historically set down . there is then but one sense of the place ; part whereof consisteth in the story , part in the allegory : so that the whole sense is contained in them both . so for the second example of the tropological : there is not a two-fold sense of that place , but one general sense , that as the mouth of the ox was not to be muzled , so the minister of the gospel must be provided for . likewise of the anagogical kinde : it is not one sense to understand the rest of canaan , another the kingdom of god : but there is one whole sense , that as they for their idolatry were deprived of the land of promise , so we should take heed least by our disobedience we lose the hope of the kingdom of heaven . so we conclude that those are not divers senses , but one sense diversly applied . the literal sense is the only sense of the place , because out of that sense only may an argument strongly be framed : wherefore seeing allegories and tropes do not conclude , they are not the senses of the place ; and allegories devised beside the sense prove not , though they may illustrate . it is manifest that is always the sense of the holy ghost , which is drawn from the very words . but we are not so certain concerning any mystical sense , unlesse when the holy ghost himself teacheth us ; as for example , it is written hos. . . out of egypt have i called my sonne ; and exod. . . ye shall not break a bone of him . it is evident that the first place is understood of the people of israel , the later of the paschal lamb. who durst have applied those things to christ , unlesse the holy ghost had first done it , and declared his minde and meaning to us ? viz. that son in the first place doth not only signifie the people of israel , but christ also , and by bone in the later place , not only the bone of that lamb , but of christ also is understood . secondly , to whom the chief authority to expound scripture is committed . it was decreed in the councel of trent , that scripture should be expounded , as the church expoundeth it , and according to the common and unanimous consent of the fathers . if the fathers agree not , the matter is referred to a generall councel : if there it be not determined , we must have recourse to the pope and his cardinals . we say also that the church is the interpreter of scripture , and that this gift of interpreting resides only in the church , but we deny that it belongs to certain men , or is tied to a certain place or succession of men . the ministry of judgement i the lord hath given to his church , cor. ▪ . and . . ioh. . . act. . . cor. . , , . but the soveraignty of judgement he hath reserved to himself . the holy scripture knows not , the ancient fathers acknowledge not , as long as we have the scripture there needs not any such standing judge in the church . these three things mr down proves in his not consent of fathers , but scripture the ground of faith . p. . to . the holy ghost is the judge , and the scripture is the sentence or definitive decree . we acknowledge no publick judge except the scripture , and the holy ghost teaching us in the scripture . he that made the law should interpret the same , cor. . . ioh. . . arguments brought by the papists for their opinion . object . . they object that place , exod. . , . answ. moses was a prophet indued with singular wisdom , adorned by god with extraordinary gifts , sent immediately by him , and commended by divine testimonies to the people , the pope is not so . he had chiefest authority from god over all the israelites ; but the pope hath not so over all christians . moses his authority was extraordinary , no man succeeded in his place ; ioshua was a captain only , or judge in civil things . aaron only a priest to administer in things sacred , but moses exercised both functions . object . . they urge that place , deut. . . answ. here the civil magistrate and the judge are joyned together , as vers . . if it will follow hence that the pope must be supreme judge in all ecclesiastical matters , the emperor ought to be as well in civil . . the pope doth not hold the same place among christians , that the high-priest did among the jews . for he was the chiefest , having all the rest of the priests subject to him ; but the pope is one amongst all , having collegues , many bishops as at first , or a few patriarchs as after . object . . eccl. . . if the chief pastor in the old testament had such authority , much more the chief priest in the new. answ. this one pastor k signifieth neither the high-priest in the old law , nor the pope in the new ; but jesus christ the high shepherd for our souls . object . matth. . . christ saith to peter , to thee will i give the keyes of the kingdome of heaven ; therefore the pope hath authority to expound scripture . answ. first , by the keyes here is meant commission to preach the gospel ; not authority of interpreting the scriptures . when the gospel is preached , the kingdome of heaven is opened to the beleevers , and shut to the unbeleevers . secondly , that authority of the keys was not committed to peter only , but to the other apostles also , mat. . , . there is a two-fold judgement , . of discretion , cor. . . . of authority , as the parliament judgeth capital crimes . if the papists understand the word iudge to signifie discerning ( as when we judge of meats by the taste ) every faithful person ought to pray unto god for grace to judge , to discern , and to know the true sense of the scripture . but if by judging they understand to pronounce decrees , definitive and infallible judgements , touching the sense of the scriptures , thereby to binde other mens consciences ; there is no man in the world that hath that power . see moulins buckler of faith. we have a more compendious way , to come to the understanding of the scripture . it were too long when we doubt of any place , to stay till we have the general consent of the pastors of the church , or to expect a general councel , or to go up to rome . but the word of god is amongst us ; the scriptures themselves , and the spirit of god opening our hearts , do teach us how to understand them . and yet we say not ( as the papists fals●y charge us ) that we allow every private mans interpretation of scripture , refusing the judgement of the pastors of the church . l panoruitan saith , m the opinion of one godly man ought to be preferred before the popes , if it be grounded upon be●ter authority of the old and new testament , pet. . . no prophecy of the scripture is of any private interpretation . stapleton saith , iuterpretation is private , either ratione personae , when the man is prviate , or ratione medii , when it is not taken out of the context and circumstances , or ratione finis , when it is for a false end . now private interpretation in regard of the person , if it be publick in regard of the means , is not forbidden ; for it is lawful for one man with scripture toti resistere mundo , saith the glosse of the canon-law ; the meaning of this place is , that the prophets were no interpreters or messengers of their own mindes , but gods. the catholicks hold ( saith chamier , meaning still by that title the protestants ) that the scripture is to be interpreted by private labour and industry , viz. of augustine , ierom , chrysostom , but not in a private sense , that is in a sense arising from the brain of the interpreter . it is true ( saith cartwright against the rhemists ) that the scriptures cannot be expounded of every private spirit , nor ( which is more ) of any private spirit , nor yet of all private spirits together , but only of those which are inspired of god , viz. the prophets and apostles , which are here opposed unto private interpretation . and therefore it is evident , that the exposition of the scripture , ought not to be fetched from ecclesiastical either fathers or councels , which speak not by inspiration , but from the scriptures themselves ; what he meaneth , he declareth in the next verse , where he sheweth the reason of his saying ; namely , that it must be interpreted , as it was written , and by as high authority . seeing therefore it was first spoken by holy men , which spake as they were led by the holy spirit , and were inspired of god , it followeth , that it must be interpreted by the same authority . the interpretation therefore that is brought out of the apostles and prophets , is not private , although it be avowed by one man only . on the other side that interpretation which is not brought from thence , although it have the allowance of whole general councels , is but private . this is a principal meaning of our saviour christ , when he willeth that we should call no man father or master in the earth , that is , in matter of doctrine , we should depend upon the authority of no man , nor of all men in the earth , but only upon christ , and upon god. our reasons by which we prove , that the chiefest judgment and authority of interpreting scriptures is to be given not to the church , but to the scriptures themselves and the holy ghost . . that which only hath power to beget faith , that only hath the chiefest authority of interpreting scripture , and of determining all controversies concerning faith and religion ; but the scriptures onely and the holy ghost have this force , rom. . . the holy ghost onely can infuse saving faith into our hearts , which is called by the schoolmen infusa fides . the faith which we have from the church is acquired , and sufficeth not to a certain perswasion . . the scriptures cannot be interpreted but by the same spirit wherewith they were written ; n that spirit is found no where but in the scripture ; whosoever have promises from god to understand the scripture may interprett it , but so have all the faithfull . . christ himself makes the scripture a judge , iohn . . and still appealed to it . . although the fathers were men indued of god with excellent gifts , and brought no small light to understanding of the scriptures : yet learned men in our dayes may give a right sense of sundry places thereof which the fathers saw not , yea against the which perhaps they consent . hath any man living read all the fathers ? nay , have all the men living read them ? nay , can they shew them ? can they get them ? i had almost said , can they name * them ? in the exposition of those words , tu es petrus , & super hanc petram , almost every one of the fathers , at least the most part of them , and the best expound it of peters faith ; yet the papists understand it , non de fide sed de persona petri. here they disagree themselves from the fathers . iohn . . by the title of one shepheard , augustine , chrysostome , ierome , cyril , theodoret , theophylact , euthimius , rupertus , cyprian , and other fathers agree , that christ is theredesigned ; but stapleton saith the pope is there meant . in the division of the law , they go clean contrary to the greatest part of the fathers : for they divide the commandments as we do , but the papists make the two first one , and the tenth two . . they have no father to countenance them in this , but augnstine . revet . de authoritate patrum , c. , , . there were no writings of the fathers for a time , many of them wrote years after christ , but some and years after christ ; what rule had they before that time of interpreting scriptures . the fathers were given too much to allegorizing , cajetane therefore in the preface of his commentaries upon the books of moses , saith ; that the exposition of the scripture is not tied by god to the sense of the fathers ; therefore he admonisheth his readers not to take it ill , if he sometime dissent from the stream of the fathers . . the doctrine of the church must be examined by the scriptures , acts . . if pauls doctrine , much more may the decrees of the pope , church , councels be examined by the scriptures . . the interpretation of the scripture is a gift freely given by god , for the edification of the church , rom. . . cor. . . therefore it is not tied to a certain kinde of men , but common to the faithful . . the faithful are commanded diligently to try and examine every doctrine , thess. . . iohn . . which cannot be altogether done without interpretation . what means must be used in the interpretation of scripture . the end of the scripture ( we heard ) was to direct the church to all saving truth . the means to be used for the attaining of that end , by the minister , is diligent study and humble prayer ; by the people , attentive reading , hearing , prayer and meditating . first , the teachers must pray earnestly to god for his spirit to inlighen them , mat. . , , . rom. . the scriptures are understood by that spirit that dictated them . secondly , the pastors and teachers of the church must diligently and painfully study the scriptures , giving themselves to read , compare place with place , a iohn . . search the scriptures , it is a metaphor taken from such as search for gold and silver oar in the earth , who will search and sift , and break every clod to finde out the gold . solomon useth the same metaphor , prov. . . and to this diligence in searching doth the apostle exhort timothy , tim. . . this diligence of often exprest in scripture in the old testament , by the phrase of meditating in the word , iosh. . . psal. . . thirdly , they must labour for a competent knowledge in the original tongues the hebrew and b greek , in which the scripture was written , that so they may consult with the hebrew text in the old , and the greek in the new testament ; and see with their own , not anothers eyes ; as gen. . . the papists read it corruptly , she shall break , here the original soon determines the controversie , wherein the pronoun hu , can signifie nothing but he , or it , both which are all one in effect in this place . fourthly , they should likewise be expert in all the liberal arts , especially in grammer , logick , rhetorick , general philosophy and history . all the treasures c of wisdom and knowledge are hid in the scriptures ; the treasures of natural phylosophy in genesis , of moral phylosophy in exodus , deuteronomy and ecclesiastes ; of the politicks in the judicials of moses , and the proverbs of solomon ; of poetry in the psalms ; of history in the books of chronicles , iudges and kings ; the mathematicks in the dimensions of the ark , of the temple ; of the metaphysicks , in the books of the prophets and apocalyps . fifthly , they must consider : . the several words . . the phrases . in the several words they must consider : . whether the word be taken properly or tropically , and that they may the better understand the words , an inspection , . of lexicons d is needful , some of which observed the order of the alphabet , but so as they distinguished between the roots , and the derivatives , as pagnine hath done for the hebrew , and stephanus for the greek . the best lexicons for understanding the hebrew text , are buxtorf , avenarius , forster , schindler , mercer on pagnine , and marinus brixianus his arca noae ; for the greek , are stephanus , budeus , scapula ; my own two critica ( i hope ) may be useful for understanding both testaments . . of concordances , e some much extoll buxtorf for the hebrew , kirchers is a very useful one both for the hebrew and the septuagint , stephanus for the greek is the best . cottons concordance ( as it is now inlarged by newman ) is esteemed the best for the english. see dr. featlies and dr. gouges prefaces to it commending it and shewing the use of concordances in general . they must , . consider the text exactly in it self , the grammer of it must be sifted , the nature of every word by it self and the alteration it admits in diversity of construction . . the rhetorick , whether any word leaving the proper signification receiveth a borrowed . . above all the logick , as to know what he proveth , and by what . . compare paralel places , and obscure with plainer . to interpret that place , this is my body , f make use of that other , the bread which we break , is the communion of the body of christ , because both places are not onely concerning the eucharist , but also one and the same kinde . illyricus calls the conference of places , ingens remedium & saelicissimam expositionem sanctae scripturae . paul is much in this , compare heb. . , , , . with chap. . , , — . ye shall see he makes out the sense of psal . . by comparing it with other scriptures . . make use of paraphrases and versions , among which the chaldee and the septuagint for the old testament , the syriack and the arabick for the new excel . . for the knowledge of the phrase , they must proceed the same way ; and to understand the better both the words and phrases , they must diligently consider of the scope and circumstances of the place , as the coherence of that which went before , with that which follows after , and of the matter whereof it doth intreat . . all expositions ought to agree with the analogie of faith , g rom. . . analogy is either of faith , comprehended in the doctrine of the creed , l p. command . sac. and gathered out of evident places of scripture , or of the text , by the coherence of antecedentia & consequentia , by the propriety of the phrase . . the jewish expositors , the ancient fathers , and other interpreters , ancient and modern , popish and protestant , are useful for the right understanding of the scripture , if they be read with judgement . not many , but a few , and those the best commentaries , are to be consulted with : of the hebrew interpreters and rabbins ? two were most learned , r. david kimki , and rabbi aben ezra , saith dr. rainolds . the pure masters of the hebrews ( saith mayerus in philologia sacra ) are specially maymonides , rabbi david kimchi , wise aben ezra , rabbi solomon iarchi , although the last two much favor talmudical dreams . the cabalists and many of the rabbines are very fabulous , and men in a burning fever cannot dream of things more ridiculous , then some of the rabbines have seriously written and taught , saith h muis against morinus . vide spanh●m . dub. evangel . parte tertia . dub. . & dub. glass . philol. sac. l. . partem primam . tract . . thalmud liber fabulosissimus . chamier . abarbanel hath done well on the greatest part of the old testament . scriptor fam●sissimus , saith buxtorf of him in d●●alogo . iudaeorum doctissimus l'empereur on dan. authorest perquàm solidi ingenii & doctrinae , muis , assert . . veritat . heb. yet he was unknown ( it seems ) to mercer , for he doth not mention him . the most curious that ever handled the tongue , though not the soundest , saith broughton . the jews say of rabbi moses ben-maymon , that from moses to moses there arose not such a moses . he was the first of the rabbines that ceased to dote . maimonides antiquus & celeberrimus inter iudaeos scriptor . capellus de literis ebr. mr. gregory stiles him the very learned maimon . the church of god is much beholding to the hebrew rabbines , * being great helps unto us for understanding holy scripture in many places , as well of the new testament as the old. vide capel . critic . defens . p. . there are divers places both in the old and new testament , which cannot be well understood , unless we borrow candle-light from the hebrew doctors , as exod . . ruth . . . isa. , . & . . ier. . . ezek. . . and . . matth. . . and . . and . , . and . . mark . . rom. . . iohn . . and . . tim. . . rev. . cálverts annotat. on the demonstrat . of the true messias . . the fathers , doctores scil . probati antiquae ecclesiae qui scriptis fidem suis illustrarunt , as vo●tus speaks , not one of them but hath his error , because god would have them known to be but men . of the right use of the fathers . see daille's excellent 〈◊〉 . they are called fathers in respect of their age , they preceding our times many hundreds of years , and in respect of their doctrine , which they diligently inculcated to those that then lived and endeavoured to propagate ; many of their worthy labours being transmitted to posterity . rivet . de patrum authoritate cap. . there was an eminency of office and dignity in them , because they were pastors and teachers in the church ; of time , because they were neerer to the apostles ; of science , because they were more learned then many of those that succeeded ; and of conscience , because they were of an unblameable life , lesse subject to ambition , covetousnesse , envy , and other evil affections , with which the succeeding generations were too much tainted . those fathers a of the first six hundred years we reverence more , and rather admit then those of the thousand years following , because they were freer from error , as living neerer the apostles , and before the first discovery of antichrist , which was about the six hundred and seven , when boniface the third purchased of that bloudy tyrant phocas the title of universal bishop , and with it the supremacy over all churches . erasmus ( accuratissimus patrum vetustiorum censor , ) was much exercised in the writings of the fathers , and hath bestowed great pains in restoring and illustrating ierom , * augustine , and others of them . for the fathers , ierom among the latines , and origen among the greeks were learned in the hebrew , saith chamier . ierom b w●s the chiefest among them , for skill in the hebrew , chaldee , greek , latine tongue , and the most diligent searcher of the jewish affairs , he spared no labour , cost nor time , that he might attain to skill in that tongue . he made use of the jews for that purpose , and the skilfullest amongst them , whose labour he purchased with a great deal of money , this he often witnesseth of himself ; five times , saith morinus , he made use of them . that one labour of his deserveth eternal praise , that he translated the scripture out of the hebrew into latine . that was a most laborious work * of origens in gathering together divers editions of scripture . . the greek of aquila , symmachus , the septuagint and theodosion into one volume distinguisht by four columns , called tetrapla , to which he after added two more , one in hebrew , the other in greek characters , and called it his hexapla ; at last he joyned two other editions , and then called it octapla ; by them one might have compared the several greek editions together , and with the hebrew text. vide erasm. epist. l. . p. . it is manifest ( saith buxtorf ) that the most and best of his writings are lost . it was said of him , ubi benè nemo melius , ubi malè nemo pejus . quod attinet ad origenem , meacertè nihil interest quid ille senserit : quem scio theologum fuisse a●daciorem , quam saniorem . chamierus tomo . de s. trinitate . cap. . salmasius , whitaker , sixtus senensis , and others say , origen b was skilfull in the hebrew . he wrote so many books , that ierom saith , quis nostrum tanta potest legere , quanta ille conscripsit ? vir tantae fuit eruditionis & ingenii , ut ei parem doctissima graecia faelicissimorum ingeniorum parens , nunquam habuerit . sixtus senensis bibliothecae sanctae , l. . he saith much more there in his commendation . tantum in scripturas divinas habuerit studium , ut etiam hebraeam linguam contra aetatis gentisque suae naturam edisceret . hieronymus de viris illustribus . he lived a little after the year two hundred . augustine c for the latine church , and golden mouth'd chrysostom for the greek church , were most famous . he is abridged by theophylact. a father so ancient , so learned , so godly , so skilfull in the scriptures , saith rainolds of chrysostome . augustine for disputations , ierom for the tongues , gregory for morals . augustine , vir supra omnes , qui ante eum & post eum huc usque fuerunt mortales , admirabili ingenii acumine praeditus , omnibus liberalibus disciplinis instructus , divinis scripturis longè omnium eruditissimus , & in earum explanatione ultrà , quam dici queat , incomparabili subtilitate sublimis , omnes latinae ecclesiae scriptores scribendi labore , & l●cubrationum multitudine superavit . sixtus senensis bibl. sanct. l. . subtilissimus patrum augustinus . d. prideaux lectione . gregory nazianzen the learnedest of all the greek fathers , and firnamed the divine . d. featleys transubstantiation exploded . he lived about the year . chrysostomus habet nescio quid submolestae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gregorius nazianzenus nonnihil affectatae argutiae in verbis , in basilio nihil est quod off●ndi● . erasm. epist. l. . reginaldo polo . irenaeus ( saith capellus ) was almost the ancientest of all the fathers , whose genuine writings are extant . he was polycarpus his disciple , and lived about the year after christ. tertullian was one of the latine fathers most ancient , and very near the apostles , ●lourishing in the reign of severus the emperour , about two hundred years after christs birth , and not past one hundred after the death of iohn the evangelist . ierom being urged with his authority , said , de tertulliano nihil aliud respondeo , quam ecclesiae hominem illum non fuisse . in graecia celebres agnosco patres , clementem , athanasium , cyrillum & damascenum . montacutius analect . eccles. exercit , . sect . cyprian the martyr was of great authority amongst all for his holiness of life . dr hall cals lactantius , the christian cicero . ierom cals him eloquentiae tullianae fluvium . epist. ad paul. tom. . and m. selden de dis syris cals him politissimum patrum . he lived about the year . sententious tertullian , grave cyprian , resolute hierom , flowing chrysostome , divine ambrose , devout bernard , heavenly augustine . bishop hals th decade of epist. epist. . vide hieron . epist. ad paulinum de institutione monachi . one saith , he that looks upon the fathers works would think they did nothing but write ; he that looks on their devotions would think they did nothing but pray ; he that lookes on their learning would thinke they did nothing but reade . bernard was a worthy man in the corrupt age in which he lived , but bernardus non vidit omnia , say the papists . bernardum non admitto , utpote recentiorem , & longè post confirmatam romani pontificis tyranidem , scribentem ex more & errore sui temporis . chamier . de canone lib. . cap. . & cap. . danda venia bonis illis & sanctis patribus qui ignorantia linguarum multa saepe aliena à germana scriptura senserunt , pio alioquin attulerunt . . for prot●stant interpreters . calvin is not onely commended by our own writers , but by the very papists . i would content my self among the new writers with mr calvin , who performeth best of all others that which he of himself professeth , that a man in reading his expositions reapeth this benefit , that for the shortness he useth , he departeth not far from the text it self . cartw. letter to m. hildersham . calvin was the notablest instrument that the lord hath stirred up for the purging of his churches , and restoring of the plain and sincere interpretation of the scriptures , which hath been since the apostles times . cartw. reply to dr whitgift , in defence of the admonit . p. . name me one papist who preached so often , and wrote so accurately upon the holy scriptures , as calvin . dr featleys stricturae in lyndo-mastigem , c. . i so honour the judgement of reverend calvin , that i reckon him amongst the best interpreters of scripture , since the apostles left the earth . dr hals revelation unrevealed , p. . piscator hath done well in his scholia on all the bible . he follows iunius for the old testament , and beza for the new , and in his aphorisms he follows calvins institutions ▪ piae & venerabilis memoriae propter eruditionem textualem singularem , & sanctitatem parem , joan. piscator , saith dr twisse . bucer d also was an excellent divine . he hath written a two-fold exposition on all the psalms , one more large and paraphrastical , the other briefer and ad verbum . francis iunius e the very oracle of textual and scholastical divinity , as dr hall cals him , epist. . decad. . vatablus his annotations upon the old testament , and beza's on the new are commended by zanchy in his miscellanies : but arnoldus boot in his index autorum before his animadversiones sacrae , saith robert stephens , and not vatablus was the author of those scholia which are in vatablus his bible . doctus vatablus prae caeteris quos adhuc videre contigit omnibus , abstrusa quaequ● in psalmis explicuit ; partim suo sano judicio , partim doctissimorum hebraeorum testimonio : quem etiam admirandus calvinus studiose sequitur ferè ubique , quasi à sententia vatabli non tutum esset discedere . foord . in ps. . . quid hac phrasi denotetur optimè exposuit d. beza suis in novum testamentum nunquem satis laudatis notis . constantin . l'empereur in dan. . . see more of him in zanchies epistles . amama , paulus fagius , drusius , ludovicus capellus , livelie , cameron , ludovicus de dieu , have been great lights , and by their skill in the tongues , have excellently interpreted scripture . peter martyr , lavater , musculus , zanchy , paraeus , rollock , rivet are sound expositors . ex omnibus antiquis & recentioribus medullam variarum interpretationum , & circa eos disceptationem collegit willetus in hexaplis ad genesin , exodum , leviticum , danielem , epistolam ad romanos ( in libros samuelis sibi dissimilis est , & compendio atque alia plane methodo commentatur ) optandum esset telam illam à willeto tam foeliciter coeptam , eadem methodo in reliquos scripturae libros pertexi . voetius biblioth . theol. lib. . cap. . . for popish expositors . aquinas f is esteemed by the papists as the oracle of the romish school , g whom for his profound learning and search into the mysteries of all divinity they sirnamed * angelical . he was the first thorow-papist of name that ever wrote , and with his rare gifts of wit , learning and industry did set out popery most . maximo & altissimo ingenio vir , cui ad plenam absolutamque totius tam divinae , quam humanae eruditionis gloriam solus defuit linguarum & eloquentiae usus , quem eruditi istius saeculi , utpote sublimioribus studiis intenti , neglexere . sixtus senensis . vide plura ibid. luther on gen. . chiefly commends lyra for following the literal sense . nicolau● lyranus , vir tanta tamque pura , vera & germana sacrae scripturae scientia praeditiu , ut in illa exponenda nullum habeat illius temporis parem . rainold . de lib. apoc. tom. . praelect . . vide plura tom. . praelect . . he was a jew converted . ex antiquioribus tanquam universales & communes commentatores habiti fuerunt lyranus & glossa . voetius in biblioth . theol. jansenius eruditus & moderatus a interpres . neque pontificiorum quisquam doctius interpretatus est evangelicam historiam . rainold . de lib. apoc. tom. . praelect . . cajetane went over all the scripture , b saving the canticles and prophets , which dying he left begun , and the revelation , quam de industria attingere noluit . he was both a learned and moderate papist , as chamier and whitaker both shew . he was chiefly intent on the literal sense , c and that according to the hebrew truth , of which tongue he had little knowledge , but had by him those that were skill'd in the hebrew , who would interpret ad verbum , not onely exactly , but superstitiously , and often absurdly , which often drew the like expositions from the cardinal . tostatus was admirable for his deep skill and almost incredible pains in interpreting holy scripture . there are now five papists joyned together in several volumes on the whole scripture , immanuel sa , estius , gagneius , tirinus and menochius ; the last of which grotius commends in his preface to his annotations on the old testament . estius doth excellently on all the epistles . the commentaries of immanuel sa the jesuite upon the bible , are shorter then the text it self . familiam ducant inter commentatores jansenius & maldonatus . montac . analecta exercit. . sect. . maldonate doth well on the evangelists , but was a most supercilious writer ; and no marvel , since he was for his countrey a spaniard d , and his profession a jesuite . masius e hath written learnedly on ioshua . quanta vir ille linguae graecae , sed praesertim hebraicae , rabbinicae , & syriacae cognitione fuerit imbutus , nemini docto opinor incognitum . morinus lib. . exercitat . . c. . & exercit . . c. . andraeas masius linguae hebraicae & syriacae peritissimus , atque in lectione rabbinica egregiè exercitatus . the popish postils are the burden of many camels ( as lipsius speaks of the books of the law ) and are sitly stiled by godly divines , pigrorum pulvinaria . vide zepperi artem habendi & andiendi conciones sacras . lib. . cap. . pag. , . &c. ministers to all the means formerly mentioned for the interpreting of scripture , must adde a conscionable practice of what they know , and must in all humblenesse of minde seek the peoples edification . the means to be used by the people , to understand the scripture , and finde out the sense and meaning of it . . if they be learned , they may make use of most of the former means prescribed to ministers . . such as are unskilfull , and know not how to make use of those means , are . diligently to read the scripture , in which are to be considered , . antecedent preparation , that they come to the reading and study of the scriptures with prayers and greatest reverence , relying on the divine promises for the inlightening of their minds by the holy ghost . the scripture may well be called the revelation of christ , rev. . . see rev. . . . the adjuncts of reading , which are , . chiefest attention in reading , and a pious disposition and spiritual frame of the heart , that they may not understand only , but cordially affect what they understand . . application of all things to the examination , correction , and amendment of their own lives . . diligent meditation . . conferring of it with others , and catechizing . . they ought to have recourse to those that are more skilfull then themselves , and to consult with the best commentaries and expositions of the scripture , and reade them judiciously . we teach concerning our means , that they all together do make a perfect way whereby we may finde the right sense of the scripture . our adversaries prescribe this method and course to be taken in expounding of scripture , which consists in four rules : the general practice of the church , the consonant interpretation of the fathers , the decrees of general councels ; lastly , the rule of faith consisting partly of the scriptures , partly of traditions unwritten . in all these means the pope is implicitely understood , for the rule of faith is that which the pope approves : the practice of the church is that which the pope observes , the interpretation of the fathers is that which the pope follows , the determination of councels , what the pope confirms ; so that the pope must interpret all scripture . but divers reasons may be alledged to shew that the true interpretation of scripture is not to be sought for from the popes of rome . . because the popes of rome have frequently and grosly erred in interpreting of scripture , as in rom. . . those that are in the flesh cannot please god ; that is , those that are married , said siricius the pope . innocent so expounded those words , iohn . unlesse you eat the flesh of the son of man , and drink his bloud , you shall have no life in you ; that he thence concluded , that there is no salvation without receiving the eucharist , and that it is to be given to infants . pope boniface interpreted luke . . of the temporall and spirituall sword delivered to the pope . . because the popes of rome doe differ among themselves in interpreting of scripture , as matth. . . some popes say rightly that by the rock , christ , or the confession of faith given by peter concerning christ , is meant ; others interpret it of the person of peter the apostle , others expound it to be the romane seat or chair . . because many of the popes of rome have not only erred , but been grosse and wicked hereticks ▪ liberius the pope about the year was an arian , and subscribed to the unjust condemnation of athanasius , and afterward as an obstinate heretick was deposed . honorius the first was a monoth●lite , he held that christ had but one will , and so but one nature , and for this heresie was condemned in three general councels . some popes were atheists , as leo the tenth , who called the gospel fabulam de christ● . one cals the pope that great heteroclite in religion ; another saith , the pope is the worst of cardinals , who are the worst of priests , who are the worst of papists , who are the worst of christians . that the general consent of fathers is no good rule for interpreting scriptures , see ia●●●us laurentius his singular tractate entituled reverentia eccles. rom. erga s. pat. veteres subdola artic. . & proposit. . in his auctarium he proves , that the protestants do more esteem the fathers then the papists and jesuites . for councels . gregory the pope equalizeth the four first general councels to the four gospels , not in respect of authority , but in respect of the verity of the articles defined in them : he saith not , they could as little erre , but they did as little erre in their decisions ; or to speak more properly , that their doctrine was as true as gospel , because the determinations in those first general councels against hereticks , are evidently deduced out of holy scriptures . dr featley's stricturae in lyndomastigem concerning the sac. for if these four general councels be of equal authority with the four gospels , the popes authority ( as papists say ) being above the authority of the councels , it followeth , that his authority is greater then the evangelists ; then which what can be more blasphemously spoken ? we say , the true interpretation of scripture is not to be sought from general councels . first , because even universal councels have erred ; the chalcedonian councel , g one of the four so much magnified by pope gregory in rashly preferring the constantinopolitane church before that of alexandria and antioch . those that condemned christ were then the universal visible church , matth. . . iohn . . see act. . . secondly , general councels have been opposite one to another , that of constance to the other of basil ; whereof one setteth down , that councels could erre , and so also the pope , and that a councel was above the pope ; the other affirmeth the quite contrary . thirdly , there were no general councels after the apostles for three hundred years till the first councel of nice , when yet the church had the true sense of the scriptures . fourthly , the general councels interpreted scripture by scripture , as athanasius and ambrose teach concerning the first councel of nice . fifthly , because they cannot be so easily celebrated to declare any doubtfull sense of scripture . they have expounded but few places of scripture , neither is it likely the pope will assemble them to expound the rest . the papists say , that the scripture ought to be expounded by the rule of faith , and therefore not by scripture only . but the rule of faith and scripture is all one . as the scriptures are not of man , but of the spirit ; so their interpretation it not by man , but of the spirit like wise . let councels , fathers , h churches , give their sense of the scripture , its private , if it be not the sense and interpretation of the spirit . let a private man give the true sense of the scripture it s not private , because its divine ; the sense of the holy ghost , and private , in pet. . . is not opposed to publick , but to divine ; and the words are to be read , no scripture is of a mans own interpretation ; that is , private , contrary to divine . the word is interpreted aright , by declaring , . the order , . the summe or scope . . the sense of the words , which is done by framing a rhetorical and logical analysis of the text. in giving the sense , three rules are of principal use and necessity to be observed . . the literal and largest sense of any words in scripture must not be imbraced farther , when our cleaving thereunto would breed some disagreement and contrariety between the present scripture , and some other text or place , else shall we change the scripture into a nose of wax . . in case of such appearing disagreement , the holy ghost leads us by the hand to seek out some distinction , restriction , limitation or figure for the reconcilement thereof , and one of these will alwayes fit the purpose ; for gods word must always bring perfect truth , it cannot fight against it self . . such figurative sense , limitation , restriction or distinction must be sought out , as the word of god affordeth either in the present place , or some other ; and chiefly those that seem to differ with the present text , being duly compared together . the end of the first book . the second book . of god. chap. i. that there is a god. having handled the scripture , which is principium cognoscendi , in divinity , i now proceed to treat of god , a who is principium essendi ; or thus , the scripture is the rule of divinity , god and his works are the matter or parts of divinity . this doctrine is , . necessary , . because man was made for that end , that he might rightly acknowledge and worship b god , love and honor him . . it is the end of all divine revelation , iohn . . . to be ignorant of god is a great misery ; being alienated from the life of god through the ignorance that is in them . . profitable , our welfare and happiness consists in the knowledge of god , ier. . . iohn . . the knowledge of god in the life to come , is called the beatifical vision . . difficult ; god being infinite , and our understanding finite ; betwixt which two there is no proportion ; who knows the things of god , save the spirit of god ? a created understanding can no more comprehend god , then a vial glass can contain the waters of the sea . his wisdom is unsearchable , rom. . iob . . and . . the holy fathers thought no word lawful concerning god , which he hath not in his holy word granted us to use . euclide answered very fitly to one asking many things concerning the gods , coetera quidem nescio , illud scio , quod odêre curiosos . simonides being asked by hiero , what god was , required some days time to be given him to think of it , and as many more at the end of them , still doubling his time for inquiry ; till at last being by hiero asked a reason of his delays , he answered him , because ( saith he ) quò magis inquiro , ●ò minus invenio , how much the more i inquire , the less i understand . the glorified saints in heaven , though they know god to their own perfection , being spirits of just men made perfect , yet they shall never know god to his perfection : none but god himself can know god perfectly , iohn . . tim. . . tunc enim dicitur aliquid comprehendi , quando pervenitur ad finem cognitionis ipsius , & hoc est quando res cognoscitur ita perfectè , sicut cognoscibilis est . aquinas , part . . quaest. . art. . qui prè infinita prosequitur et si non contingat aliquando , tamen proficiet prodeundo . h●l . de trin. l. . we know god per viam eminentiae , negationis , causationis . . all perfection which we apprehend must be ascribed unto god , and that after a more excellent manner then can be apprehended , as that he is in himself , by himself , and of himself ; that he is one , true , good , and holy . . we must remove from him all imperfections whatsoever ; he is simple , eternal , infinite , unchangeable . . he is the supreme cause of all , ier. . . there is a threefold knowledge of god. . an implanted knowledge , which is in every mans conscience , a natural ingrafted principle about god , o anima naturaliter christiana ! said tertullian , apologet. c. . . an acquired knowledge by the creatures , psal. . . that is the great book , in every page thereof we may behold the deity . praesentemque refert quaelibetherba deum . . revealed knowledge of faith , spoken of heb. . . and this is onely sufficient to salvation . the heathens had the knowledge of god in a confused manner , they might know there was a god , and that he was to be worshipped , but could not learn who god was , or what kinde of god he was , and how to be worshipped tim. . . rom. . , . and . . a practical knowledge , v. . which shew the work of the law written in their hearts , not the gracious writing promised in the covenant ; the light of nature is not sufficient to bring men d to salvation , onely in ludah is god known , psal. . , . and ● . . see iohn . . and ● . . ephes. . , . the heathens might know gods nature and attributes , that he was the creator of the world , that by his providence he did preserve and rule all things , but they could not by the most industrious use of all natures helps , attain unto any the least knowledge of god , as he is mans redeemer in christ ; they know not the truth as it is in jesus , ephes. . . vide barlow exercitat . metaphys . de deo exercit . . in god we will consider : . his nature . . his works . in his nature two things are considerable . . that he is . . what he is . that god is , is the most manifest , clear , evident , ungainsayable truth in the world . it is the first verity , and the principal verity ; from which all other truth hath its original ; and it is the foundation of all true goodness and religion truly to believe it ; so saith the author to the hebrews , he that cometh to god , to do him any service , or to receive any benefit from him , must believe , that is , be firmly and undoubtedly perswaded , that god is . some think this is a needless subject to treat of , but it is necessary : . because the most universal and incurable disease of the world is atheism , psal. . . fond surmises are wont to grow in the hearts of all , where religion is not setled : foundation-stones indeed cannot be guarded so much by argument as divine testimony . . supreme truths should be laid up in the greatest certainty ; if the principles of religion were firmly assented to , confidence would follow of its own accord . . it is good often to revive this truth of the being of god : the forgetfulness of god is a kinde of denial of him , psal . . and . by a god , we mean an essence better then all other things , and before all other things , and of whom all other things are ; such a first essence is god , and such an essence there must needs be ; neither is any thing of absolute necessity but this one thing , even the divine essence . reasons to confirm this , that there is a god , are taken from authority or testimony , and reason . the testimonies are , . of god himself . . the creature . . general of all men . . particular of each mans conscience . reasons may be drawn from two chief places ; viz. the effects and the contrary . the effects are either , . ordinary , and those : . natural , both general , the making and preserving of the world ; and special , the framing or maintaining of each man or other like creature in the world . . civil , the upholding and altering the states of kingdomes , and particular countreys . . extraordinary , miracles . arguments from the contrary are two : . the being of the devils . . the slightness of the reasons brought to disprove this truth or to shew the contrary . though no man can prove â causa , why there should be a god , yet every man may collect ab effectu , that there is a god : by that wisdom , which we see to have been in the making ; that order in the governing , and that goodness in the preserving and maintaining of the world . all which prove as effectually , that there needs must be a god ; as either warming or burning , that the fire must needs be hot . that there is a god , is proved . . by testimony . . by reason . . by the testimony of god c himself , he that testifieth of himself , either by word or writing , is . god hath written a book to us , in which he affirms of himself that he is ; every page almost , and line of scripture point to god. he begins his book with himself , saying , in the beginning god made heaven and earth . he concludes this book with himself , saying , if any man shall take ought from this prophecie , god shall take away his part out of the book of life . in every particular prophecie , he testifieth the same thing , saying , thus saith the lord. . by the general testimony of all men , by the universal and constant consent of all nations in the world , rom. . . it is called a law written in their hearts ; all publikely confess and profess their belief of god ; we never read nor heard any so barbarous and uncivil , which acknowledged not a deity . there is no history which sheweth the manners of any people , but sheweth also their religion . all commonwealths had always something which they worshipped , and called in their language god ; this principle is written by god himself in the table of every mans soul. that which is written in the hearts of all men , which with one mouth all acknowledge , must needs be a truth , seeing it is the voyce of reason it self . munster in his cosmography , and orteli●s in his theatrum orbis , have delivered unto us not onely a cosmographical description of all countreys , but also a tropographical description of their manners , yet neither of them hath noted any nation to be without all religion , f none to be profest in atheism . idolatry it self ( as calvin observes in his institutions ) is hujus conceptionis amplum documentum , a sufficient testimony of a deity , men will rather have false gods then none , and worship any thing then nothing . hinc , quod homines naturaliter hanc propositionem tenent , deus est , nata est omnis idololatria , quae sine cognitione divinitatis non venisset in mundum , lutherus in cap. . ad galat. see isa. . , . porrum & caepe nefas violare ac frangere morsu . o sanctas gentes , quibus haec nascuntur in hortis . numina — iuvenal . satyr . . pythagoras , plato , and all the poets began their works with gods name . a iove principium musae . socinus affirms , that there are whole countreys found at this day , which have no sense or suspition of a deity ; which is very false , for god never suffered the gentiles so to walk in their own ways , as to leave himself without all witness among them . acts . , . the very canibals are found to believe the immortality of souls , and highly to prize their priests . the heathens lifted up their eyes & hands to heaven in any distress that came upon them . see iohn ▪ vide lud. viu . de ver . fid. christ. l. . c. . & voss. de orig . & progres . idol . l. . c. . rom. . , . acts . , . . by the particular testimony of each mans conscience . gen. . , . conscience * proclaims a law in every heart , and denounceth a punishment for the breach of gods law. conscience is a natural ability of discerning the condition and state of our actions . whether good or bad ; and that not alone in respect of men , but of some other thing above men ; for when one hath done things unlawful , though such as no man can accuse us of , because no man doth know ; yet then he is accused and tormented , then he hath something in him threatning , arraigning , accusing and terrifying ; a deputy of god , sitting within him , and controlling him ; a man must therefore confess , there is a higher power and supreme judge , to whom that conscience of his is an officer . that which the conscience of every man beareth witness unto , is sure a truth , for that is a thousand witnesses . the fears of an ill conscience , the joy and security of a good conscience proves this , that there is a god , a revenger of sins , and a rewarder of vertues , nero having killed his mother agrippina , confessed that he was often troubled with her ghost . caligula at the least thunder and lightning would cover his head , and hide himself under his bed ; whence statius saith — primus in orbe deos fecit timor ; on the contrary paul and silas could sing , and peter could sleep securely in prison ; david could triumphantly rejoyce in god , in the greatest dangers , sam. . . austine calls peace of conscience , the souls paradise ; and solomon● continual feast , prov. . . — hic murus aheneus ●sto , nil conscire sibi , nulla pallescere culpa * . . divers reasons may be brought to prove that there is a god , from the effects and the contrary . from his effects ordinary . extraordinary . . ordinary , natural . civil . . natural . . general , the creation and preservation of the world . . creation , or making all things . the world must needs be eternal , or must be made by it self , or by some thing which was before it self ; and therefore also was far better then it self ; but it could not make it self , for what maketh , worketh ; what worketh , is ; but what is made , is not till it be made : now nothing can be , and not be at the same time ; for both the parts of a contradiction can never be true together ; neither could it be eternal , for a thing compounded of parts , must needs have those parts united together by some other thing beside it self , and above it self ; and if they be compounded wisely , artificially , strongly and excellently , by some wise , strong and excellent worker , it is inimagible how each of these parts , being not reasonable , should come together of themselves ; therefore sure there was some worker , which did so handsomly dispose and order them ; and this worker must needs have a being , before he could so work , and therefore also before the conjunction of them ; and so things in such sort made by composition of parts , could not be eternal , for that neither hath , nor can have any thing before it ; therefore it must needs be made by some thing which was capable of being from eternity . what is eternal ; is of it self what is of it self is god ; the world is not god , because the parts of it are corruptible , therefore it is not eternal ; and what is finite in quantity , cannot be infinite in continuance . it could not be made by any creature in it ; for the part cannot possibly make the whole , because it is of far less vertue then the whole , and because it hath its being in and of the whole ; wherefore it must needs be made by some thing better then it self , which is no part of it self , and that is no other then god ; so the making of the world proves a god. what created the world , is , and is better then the world , and before the world , and above all creatures in the world : god created the world . when we see the glorious frame of heaven and earth ; the excellency , magnitude and multitude of natural things , the beautiful order and harmony , so great variety , we cannot but conclude that there is a god , who made and ordereth all these things . . the preservation and continuance of the world in that order which we see , maketh it manifest , that there is a god which preserveth and ordereth it , heb. . . for either it must be preserved , ruled and ordered by it self ; or by some more excellent thing then it ; not by it self ; for what could not make it self , cannot of it self keep and uphold it self , seeing no less power is required to its continuation then to its constitution ; for it could not continue , if each of the parts did not so work as to help and uphold the other in some respect or other . now these several parts could not so work for one common end , if they were not guided thereto by some common and understanding guide , which were acquainted with , and had power over each of them , therefore it hath one ruler and upholder . that which is effected by the constant , orderly and subordinate working of innumerable particulars for one common end , whereof no one of them hath any knowledge or acquaintance , must needs be wrought by some common ruler and governor which knows the motion and working of each , and rules all , and each to that end in their several motions . what upholds the world is ; but god upholds the world , therefore he is . . this is aquinas his reason , natural bodies which want knowledge , work for a certain end , because they frequently work after the same manner ; therefore there must be a minde , understanding and governing all things , and directing them to that special and chief end . the whole world doth aptly conspire together for the attaining of one end , the good and benefit of man. all creatures incline to their proper operations , the stone down-ward , the fire upward , the seasons of the year constantly follow each other . . particular effects , the framing and maintaining of each creature in the world ; the heavens and man especially ; these two were most artificially made , as the scripture shews . the psalmist calls the heavens , the works of gods fingers , psal. . because they were made with greatest ease and with exquisite art , heb. . . whose builder ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artifex ) is god , speaking of the heavens . david spends the psalm in admiring gods goodness to him , in the framing of his body , there is a multitude of members , and they have distinct offices , and one member sympathizeth with another , i am fearfully and wonderfully made , ver . . curiously wrought in the lowest parts of the earth : the hebrew word is very emphatical , it signifieth embroidered , or wrought with a needle , that is cunningly wrought with nerves , veins ▪ arteries . galen upon the contemplation of the admirable workmanship in the body of man , breaketh out into an hymn , in the praise of him that made g him . the infusing of the soul , eccles. . . and sustaining the infant in the womb ( where it cannot breath ) and the taking it out of the womb , are wonderful , psal. . . and . . . the creation of the heavens proves , that there is a god. the largeness , roundness , pureness , solidness , the continual and constant motion of the heavens ; doth excellently declare the glory of god. the very name of astronomy ( whose object is the motion of the heavenly orbs and stars ) in exact signification importeth that the stars observe a law * in their motion ; which law is given unto them onely by god himself , who is their true law-giver . suidas affirmeth , that even abraham himself was first occasioned , to seek after god by considering the motion of the stars ; for he being by nation a chaldean , ( who , as aristotle observeth , are naturally given to that kinde of contemplation ) and observing in their motion a wonderful order and variety , and yet no less a constancy , he presently collected that these strange revolutions were directed and guided by some god. the sun is a representative god , the brightness of his beams shews the majesty of god ; his influence , the omnipresence of god ; his indefatigable motion , the eternity of god. . the creation of man proves this truth , that there is a god. . a man may reason from his own framing in the womb , and preserving in the world . man is framed in the womb , by some most noble , wise , and excellent workman . the parents frame him not there , for they know nothing of his framing , neither when , nor how he was so formed ; therefore some more excellent thing then a man did frame him there , and doth daily and hourly frame other men ; and that is a wise worker , which is alike wise and potent in all places of the world at all times ; seeing there is something more excellent then man which hath set down this order for producing of men , and so a god . the nobility and excellency of the soul , sheweth plainly , that it is of divine original ; h it being spiritual and incorporeal , could not but proceed from that which is incorporeal . the effects cannot be toto genere better then the cause ▪ divers works are done by man , arts invented , zach. . . the immortality of the soul proves that there is a god , the soul is quick and lively , when the body is sick and dying . . the being and preservation of each particular man. each particular man in the world , may reason from his own being thus ; either there must be an infinite number of men ▪ or else there must be a first man , which was the beginning of all men ; but an infinite number of particular men is not possible , seeing there can be no infinite number at all ; for every number begins with an unity , and is capable of being made greater by the addition of an unity ; therefore there cannot be an infinite number of particular men . therefore we must come to some first man , and that first man could not make himself , nor be made by any inferior thing to it self ; therefore it must be made by some thing more excellent then it self ; viz. one infinite thing , from which all particulars had their original . . god is manifested in the consciences of men , as was touched before : . by the ministry of the word , by which he powerfully worketh on their consciences . . by the inward checks of conscience after sin committed . . in the godly , sam. . . and sam. . . in the wicked , matth , . , , . . civil effects . states and kingdoms consist , and are governed by a few magistrates and rulers . there are innumerable more men , that wish and desire the overthrow and ruine of the state , then that would live under government , and be subject to order . this effect must have some cause , either the wisdom and goodness of the governed , or of the governors , or of some higher cause then they both . now it cannot be attributed to the wisdom of the governors , as being often times foolish , and men of mean understanding , at the best , such as cannot prevent the conspiracies of those under them : nor yet doth it arise from the goodness of the persons governed , most of which most times are wicked , and unwilling to come under government : therefore it must be of god ; that is , a common superior which holds all in awe . . extraordinary effects , miracles . there is a work of miracles , for all stories both of scripture , and other countreys , do agree in relating divers ▪ miracles . now the worker of a miracle , is he that can lift nature off the hinges , as it were , and set it on again , as seemeth best to himself ; and therefore is above the course of nature , and the commander of the course of nature , and so is the author of all things under himself , under nothing ; and that is none but god. the certain and plain predictions of future contingents long afore , whose events could by no wit of man , be either gathered from their causes , or conjectuced from their signs . miracles are wrought beyond , and above the course of nature ; therefore some supreme power must work them . secondly , arguments may be drawn from the contrary , to prove that there is a god. reasons , from the contrary are two : . from the being of devils . there is a devil , an enemy to god , which sets himself against god ; and desires , and strives , and prevails in many places , to be worshipped as god ; therefore it must needs be there is a god , to whom the service and honor is due , of being confessed and adored as god ; which these do unduly affect and seek . again , the devil is a creature for strength , wisdom , nimbleness , able to destroy all mankinde quickly , and out of his malice and fury very willing to do it . yet he cannot do it , it is not done ; of this restraint there is some cause , therefore there must be something , which over-commands , and over-rules him , and that can be no other then a god ; that is , something of higher power , and in wisdom far beyond him . now there are devils , it is apparant by the horrible temptations , which are cast into the hearts of men , quite against and beyond their natural inclinations , as blasphemous suggestions , and as appeareth by the practices of conjurers and witches , who practise with the devil ; and of those countreys which worship him instead of god. vide lod. viu . de ver. fid. christ. l. . c. . . from the slightness of the reasons brought to disprove this truth , or to shew the contrary . the reasons produced to shew there is no god , are fond and weak ; and what is opposed alone by weak and false reasons is a truth . . if there were a god , some man should see him , and sensibly converse with him . this is a brutish reason , what cannot be seen is not , then man hath no soul : god is above sense , more excellent then to be discerned by so poor , weak and low a thing as sense is . . god daily makes himself , after a sort , visible to men by his works . . if there were a god , he would not suffer wicked men to prosper , and oppose better men then themselves ; nor himself to be so blasphemed as he is . those things that to us seem most unjust and unfit , if we could see the whole tenor of things , from the beginning to the ending , would appear just and wise . look on the whole story of ioseph , and then it is a rich peice . all divine religion ( say the atheists ) is nothing else but an humane invention , artifically excog●tated to keep men in aw ; and scriptures are but the device of mans brain , to give assistance to magistrates in civil government . this objection strikes at the root and heart of all religion , and opposeth two main principles at once : . that there is a god. . that the scripture is the word of god , which though it be but a meer idle fiction ; yet it prevailed too much with some learned men . tullie and seneca were the chief patrons of that conceit , tha● religion is no better then an humane invention . . religion is almost as ancient as man ; when there were but three men in the world , we read that two of them offered up their sacrifices unto god. . the universality of religion , declareth that it is not a humane invention , but a divine impression ; yea , and a divinity-lesson of gods own heavenly teaching . lactantius accompteth religion to be the most proper and essential difference between a man and a beast . . the perpetuity of religion proveth also that it was planted by god. for the second part of the objection about the scriptures , i answer : nothing is more repugnant to prudence and policy . what policy was it in the old testament , to appoint circumcision , to cut a poor childe , as soon as he comes into world ? two and twenty thousand ox●n ▪ and a hundred and twenty thousand sheep were spent by solomon , at the dedication of one altar . to slaughter so many oxen and sheep ( such useful creatures ) was enough to bring a famine . they were to give away the seventh part of their time to god. christ was not the son of the emperor augustus , to commend him to the grandees of the world , but the supposed son of a poor carpenter ; a star leads the wise men to a stable , though that shined gloriously without , yet there was nothing within , but what was base and contemptible . christ fell on the pharisees , the great doctors , mat. ● . called them fools and blinde , and threatned them with hell ; he cryed down the ceremonial law , the ministry which had been practised divers hundred years ; the jews were naturally tenacious of their customs , christ chose silly unlearned men to propagate the gospel . nothing crosseth humane wisdom more , then the whole scripture from the beginning to the end . martin fortherby i bishop of salisbury , ( who wrote atheomastix ) addes another reason , to prove that there is a god , and it is taken from the grounds of arts : there is no art ( saith he ) neither liberal nor illiberal , but it cometh from god , and leadeth to god. . from metaphysicks he urgeth , that the bounding of all natural bodies , is the work of god ; to be unlimitted and boundless , is onely the prerogative of the maker of all things . every finite body being thus limited , must needs have those bounds prescribed unto it by some other thing , and not by it self . for every thing by nature , seeking to inlarge it self as far as it is able ; if it had the setting of its own bounds , it would set none at all , but would be as infinite as god himself is , who hath the setting of limits unto all things . who could circumscribe all things within their limits , but onely god himself , who is both the maker and ruler of all things ? psal. . . iob . . . from philosophy . every thing that is , must needs have a cause , and nothing can be the cause of it self , and among all the causes , there can be but one first and principal cause ; which is the true cause of all the rest , and of all those effects which proceed from all of them : then the first cause can be nothing else but god ; for what can that be , which giveth being unto all things , but onely god ? . all motion depends on some mover , the motion of subluna●y things depend ▪ on the motion of the heavens , and their motion must needs be caused by some supreme first mover . therefore we must necessarily come at last to some first mover , which is moved of no other , and that is god. this was the common argument of plato , aristotle , and all the best philosophers . every thing hath a peculiar end appointed , whereunto it is directed by nature ( as the bird to build her nest , and the fox to make his den ) the director of nature her self herein must be something above nature , which is god. ▪ others adde these reasons to prove that there is a god : . the heroick motions and prosperous success of some famous men in undertaking and acting those things which exceed the common capacity of humane nature ; the gifts of minde in aristotle , achilles , alexander . . the hainous punishments inflicted on particular men , families and kingdoms for great offences , some of which were wonderfully brought to execution , when by their power and subtilty they thought they could escape the magistrates sword. . there are vertues and vices , therefore there must be some law : there can be no eternal reason in the things themselves . if we speak of atheists strictly and properly , meaning such as have simply denied all deity , and denied it constantly , tullies sentence is most true , that there was never any such creature in the world , as simply and constantly to deny god. the name of an atheist in this sense , is nomen ociosum ; a name without a ●●ing . if we speak of atheists in a larger sense , for such as have openly ( though not constantly ) denied the divinity , of such professed atheists , there have not been past two or three . if we speak of atheists in the largest sense , meaning such as denied gods providence , justice , goodness , though they have done it but weakly , rather upon some suddain passion , then any settled resolution , their number hath scarcely amounted to a score , i mean of such open atheists , as have made any publike profession of their atheism , though but even in these secondary points . those atheists that denied a god , spake what they wished , rather then what they thought , or else they opposed the heathenish gods , or to shew their a wit ▪ diagoras ( the chiefest of them ) did b potius gentilium d●os r●dere , quam deum negare : he rather derided false gods , then denied the true ; 〈…〉 he was not a meer atheist , appeareth in that he thus began his p●em● quod a numine su●●no reguntur omnia . it is reported of him , that at the first he was very devout , and a great worshipper of the gods , but having committed some certain money unto a friends keeping , and afterwards demanding it again , his friend loath ●o forego such a booty , forswore that he had received any , whom when diagoras●aw ●aw , notwithstanding his horrible perjury , to thrive and prosper , and no divine judgement to fall upon him , he presently turned atheist , and enemy to the gods , and then labored by all means to bring other men to like impieties . athenians also condemned protagoras for an atheist ; yet not for denying god , but for seeming to doubt of him : because in the beginning of his book he propoundeth this probleme , de diis quidem statuere nequeo ; neque an sint , necn● . for this the athenians banished him , and decreed , that his books should be publiquely burned . theodorus ( who for his notable prophanenesse was sirnamed atheos ) though at the first he was noted of c atheism , yet at the last he fell into autotheism , professing himself a god , as laertius reporteth ; though carrying god in the name , he was an atheist in his opinion , saith fuller in his prophane state of this theodorus . a pope * dying said , now i shall be resolved of three things , . whether there be a god ; . whether the soul be immortal ; . whether there be an heaven and hell. some indirectly deny god by denying his providence , as epi●urus , who denied not gods essence , but only his providence . he granted that there was a god , though he thought him to be such an one as did neither evil nor good . but god sitteth not idle in heaven , regarding nothing that is done upon the earth ( as the epicure conceiteth ) he is a most observing god , and will reward and punish men according to their actions . first , this serves to blame and condemn the miserable corruption of our evil hearts , which are so farre over-run with atheism ; though this be the very first truth which god hath engraven into the soul of a man , that there is a god , yet we weakly hold this conclusion ; for all sinne may and must be resolved into the ignorance of god and atheism ; haereticus disputat contra fidem , malus christianus vivit contra fidem . a●g . we should be humbled for our thoughts of atheism , for saying in our hearts th●t there is no god ; the devil in judgement never was an atheist , because of the sense he hath of gods wrath , iam. . we should take notice of , and bewail this foul vice . there are few atheists in opinion , more in affection , and most of all in life and conversation , titus . . we should beware of opinions and practices that strike at the being of god : . opinions that tend directly to atheism : . to think men may be saved in all religions , ephes. . . micah . . . to deny the particular providence of god , and exempt humane actions from his determination . . to hold the mortality of the soul. . practices which seem most contrary to the being of god , . hypocrisie , that is a real blasphemy , revel . . . psa. . , , . an hypocrite denies gods omniscience and omnipresence . . epicurism , this comes from and tends to atheism , psal. . . scoffing in matters of religion , and applying of scriptures to prophane occasions , pet. . . secondly , we should oppose this atheism , and labour to grow more and more in the knowledge of god , and to strengthen our faith in this principle . that god is ; meditate and ponder of his works , and be perfect in those lessons which the common book of nature teacheth , pray to god to clear the eye of our minde , and to imprint a right knowledge of himself in us ; the papist is a make-god , and the atheist is a mock-god ; the papist deludeth his conscience , and the atheist derideth his conscience ; popery comforteth the flesh , and atheism suppresseth the spirit . as the heathen emperors took upon them the title d of god , so doth the pope , dominus deus noster papa . his decrees and canons are called oracles ; oracle signifieth the answer of god , rom. . . and . . and his decretal epistles are equalled to the canonical epistles . deal with thy heart , as iunius his father dealt with him : he seeing his son was atheistical , he laid a bible in every room , that his son could look in no room , but behold a bible haunted him , upbraiding him , wilt thou not reade me atheist ? wilt thou not reade me ? and so at last he read it , and was converted from his atheism . the often meditating in the scriptures will ( through gods blessing ) settle us in these two great principles , . that there is a god ; . that the scripture is the word of god ; that god which made heaven and earth is the only true god ; we must beleeve that this god which we reade of in scripture is the only true e god ; so it is not enough to believe there is a god , but that f the scipture of the old and new testament is the word of god. chap. ii. what god is . in him consider , first , his nature . secondly , his works . in his nature two things are considerable : first , his essence . secondly , the distinction of persons in that essence . . of gods essence . god is an infinite essence which is of himself a , and gives being to all other things : or thus , he is a spirit , in and of himself , infinite in being , glory , blessedn●sse and perfection , all-sufficient , eternal , unchangeable , incomprehensib●● ▪ every where present , almighty , knowing all things , most wise , most holy , most just , most merciful and gracious , long-suffering and abundant in goodness and truth ▪ so the assembly in their larger catechism . some things have their being wholly in another , as accidents , whitenesse in the wall , wisdom in the minde . . some things have a being by themselves not inhering in another , as substances , which are of two sorts : . bodily substances , which have dimensions , length , breadth and thicknesse , possessing a place by commensuration of parts . . spiritual , freed from dimensions and from all circumscription of place ; god is not an accident , that is , the most weak and imperfect being , nearest to a not being , and most easily reduced into nothing , as if the grasse and flower fade , then the colour and fashion of it cometh soon to nothing . god is not in any other thing , but all things are in him . god is a spirit , a being void of all dimensions , circumscriptions , and divisiblenesse of parts . other spirits are compounded of substance and accidents at least , and exist in a place by limitation of essence by which they are here and not there ; but god is an essence altogether simple and immaterial , utterly free from all manner of composition any way , in whom are no qualities , nor any limitation of essence . he is a spiritual , simple , and immaterial essence . his essence is substantial , an essence which hath a being in it self , not in another , simply and wholly immateriall ( he is one most pure b and meer act ) but incomprehensible , goes quite beyond our knowledge , so that we cannot comprehend his essence , nor know it as it is . he only perfectly knows himself , but he may be known in some sort . . by his names . . by his attributes . the word god is attributed . first , properly to him who is essentially god , isa. . . ● cor. . . and either personally , commonly , without a determination of a certain person , iohn . . or singularly to some one person by a synecdoche , iohn . . acts . . tim. ▪ . secondly , improperly to those which by nature are not god , cor. . . gal. . . and that n●me is given to these , either from gods ordination , for the dignity and excellency of their office , as to angels , psal. . . to magistrates , psal. . . to moses , exod. . or from their own unjust usurpation , as to the devil , who is called the god of the world , cor. . . or from the erroneous perswasion of men , as to idols , cor. . , . for the ten hebrew names of god ( having handled them in another * place ) i shall say but li●tle of them here . the name iehovah , iah , ehejeh , signifie gods perfect , absolute and simple being of and by himself . . such a being as giveth being to other things , and upon whom they depend . . such a god as is true and constant in his promises , ready to make good whatsoever he hath spoken . his names el , elohim , schaddai , adonai , signifie a god all-sufficient in himself , strong and powerful , able to blesse , protect and punish . the jews in pronouncing or writing the names of god were reverent even to superstition . d fulk against martin . in the new testament gods most frequent names are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god and lord. the title of lord so often given to christ in the new testament , doth answer to the title of iehovah in the old testament . some reverend divines conceive the apostles did purposely use the title of lord , that they might not offend the jews with the frequent pronouncing of the word iehovah . compare deut. . . with mat. . . & deut. . . with mat. . . d. cheynels divine tri-unity . he is also called the father of lights , iam. . . the essential names of god , are , . proper , * which agree to no creature not analogically . . common , which are applied to others , but agree to god principally by way of excellency , as god , king , and good. the name of god is used five wayes in scripture ; first , essentially for god himself , isa. . . secondly , for the power and efficacy which comes from god , psal. . , , . thirdly , for the command and authority of god , sam. . . fourthly , passively for those actions whereby he is acknowledged by us , mat. . . that is , nothing but worshipping and calling upon the father , son and holy ghost , for assistance . lastly , for that word whereby he is distinguished from creatures , and by which we are to have our thoughts directed about him . . god may be known by his attributes and essential properties , of which some shew , . what he is in himself , . what he is to us . they are called attributes , * because they are rather said to be attributed to god ( that we might by them better conceive what he is ) then to be in him in such a way . they are that one most pure essence diversly apprehended of us , as ▪ it is diversly made known unto us , isa. . . iohn . . or they are those divine perfections whereby he makes himself known unto us . they are called properties , because they are peculiar to his majesty , and are so in him , as they are not in any creature . some do distinguish of gods attributes and properties . attributes are those which belong to the essence , and properties to the persons themselves . a property * in god is an essential attribute in him , whereby his nature is known in it self , and is distinguished from all other things . some rules are to be observed in attributing these to god. first , they are all essential to god ; for in him is no accident at all ; whatsoever is in god , the same is god. gods wisdom is himself , and his power is himself . god punishing the wicked , is the justice of god ; god compassionating the miserable , is the mercy of god. all these are also one in him ; his mercy is his justice , and his justice is his mercy , and each are his essence , only they differ in our apprehension , and in regard of their different objects and effects . secondly , they are all absolute properties in god , and so distinguished from those respective properties whereby every person in the trinity hath his own subsistence . thirdly , they are all equal to all the three persons , and alike affirmed of all . the father eternal , most holy , almighty , merciful ; so is the sonne and holy ghost . fourthly , these attributes are altogether in god alone , and that in the highest degree and measure , yea above all degree and measure ; they are eternal and infinite in him . he alone is good , matth. . . and onely wise , rom. . . and king of kings , tim. . . they are affirmed of him , both in the concrete and abstract ; he is not only wise and good , but wisdom and goodness it self , life and justice it self . fifthly , they are all actually and operatively in god. he doth know , live and will ; his holiness makes us holy . every attribute in god , as it is an excellency in him , so it is a principle to conveigh this to us . gods wisdome is the fountain of wisdome to us : we are to seek eternal life from his eternity , rom. . . . all these are in god objectively and finally ; our holiness looks upon his holiness , as the face in the looking glasse on the man , whose representation it is ; and our holiness ends in his . the attributes of god are everlasting , constant and unchangeable , for ever in him , at one time as well as another . the qualification of every service we perform ought to be taken from the attribute of god which we would honour . he is a great king , mal. . . therefore great service is due to him . the attributes of god are the objects of our faith , the grounds of our prayer , and the matter of our thankfulness . if one cannot pitch upon a particular promise in prayer , yet he may bottome his faith upon an attribute , chron. . . iohn . . this may minister comfort to gods people ; gods attributes are not mutable accidents , but his very essence : his love and mercy are like himself , infinite , immutable and eternal . in the midst of all creature comforts , let thy heart rise up to this , but these are not my portion . . if god at any time take away the comforts from thee , say , satis solatii in uno deo ; his aim is when he takes away creature-comforts , that you should enjoy all more immediately in himself , matth. . , . this shews that the saints self-sufficiency lies in gods all-sufficiency , gen. . . prov. . . exercise faith therefore upon every attribute , that thereby thou maist have the use and improvement of it , ephes. . . and give unto god the praise of every attribute , psal. . . . we should imitate god , and strive to be immutably good and holy as he is , levit. . . mat. . . these attributes are diversly divided : they are affirmative and negative , as good , just , invisible , immortal , incorporeal . proper and figurative ; as god is good , wise ; members and humane affections are also attributed to him . absolute and relative , without any relation to the creatures ; as when god is said to be immense , eternal ; he is likewise said to be a creator , king , judge . some describe god , as he is in himself ; he is an essence spiritual , invisible , most simple , infinite , immutable and immortal . some as he is to us , he is omnipotent , most good , just , wise and true. some declare gods own sufficiency ; so he is said to be almighty , infinite , perfect , unchangeable , eternal ; others his efficiency , as the working of his power , justice and goodness over the creatures ; so he is said to be patient , just , mercifull . some are incommunicable and agree to god alone ; as when he is said to be eternal , infinite . others are communicable in a so●t with the creatures , as when he is said to be wise , good. the communicable attributes ( of which there are some resemblances to be found in the creature ) are not so in us as in god , because in him they are essential . the incommunicable attributes are communicable to us in their use and benefit , though not in their nature ; they are ours per modum operationis , the others per modum imaginis , his omnipotency acts for us , pet. . . these properties in god differ from those properties , which are given to men and angels . in god they are infinite , unchangeable and perfect , even the divine essence it self ; and therefore indeed all one and the same ; but in men and angels they are finite , changeable and imperfect , meer qualities , divers , they receiving them by participation only , not being such of themselves by nature . god doth some great work when he would manifest an attribute , when he would manifest his power he created the world , when he would manifest his holinesse he gave the law , when he would declare his love he sent his sonne , when he would shew his goodness and mercy he made heaven , when he would discover his justice and hatred of sinne he made hell , psal. . . and . . arminians and socinians indeavour to corrupt the doctrine of god in his essence , subsistence , and decrees . under the first covenant three attributes were not discovered , . gods pardoning mercy , that was not manifested till the fall : . his philanthropy or love to man , hebr. . . . the patience and long-suffering of god , he cast the angels into hell immediately after their sinne . all the attributes are discovered in the second covenant in a higher way , his wisdom was manifested in making the world , and in giving a law , but a greater wisdom in the gospel , ephes. . . the truth and power of god were more discovered under the second covenant . it is hard to observe an accurate method in the enumeration of the attributes . zanchy , d. preston and m. stock have handled some few of them , none ( that i know ) hath written fully of them all . chap. iii. that god is a spirit , simple , living , immortall . god in respect of his nature is a spirit ; that is , a substance or ●ssence altogether incorporeal . this the scripture expresly witnesseth , iohn . cor. . . an understanding spirit is either created or uncreated : created spirit , as the soul of man or an angel , psal. . . cor. . ult . uncreated , god. whatsoever is affirmed of god , which is also communicable to the creatures , the same must be understood by a kinde of excellency and singularity above the rest . angels are spirits , and the souls of men are spirits , but god is a spirit by a kinde of excellency or singularity above all spirits , the god of spirits , numb . . . the father of spirits , heb. . . the author of spirits , and indeed the spirit of spirits . the word spirit in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in hebrew ruach , is used chiefly of god , and secondarily of the creatures ; when it is used of god , it is used either properly or metonymically ; properly , and so first essentially , then it signifieth the god-head absolutely , as iohn . . or more restrictively the divine nature of christ , heb. . . pet. . . secondly , personally for the third person in the trinity , commonly called the holy spirit or ghost , cor. . . if the word be taken metonymically , it signifieth sometimes the effects of grace , either the common graces of gods spirit , prophetical , sam. . , . miraculous , or the sanctifying graces , ephes. . . angels and mens souls are created spirits , but god is an infinite spirit , the word is not applied to god in the same sense , nihil de deo & creaturis univocè dicitur , say the schoolmen : god is not simply invisible , but in reference to us , angels and saints above see him , they behold his face . he is invisible to a mortal eye , as the apostle speaketh . reasons . first , god is a spirit , because a spirit is the best , highest and purest nature ; god being the most excellent and highest nature , must needs be a spirit too . secondly , god is a most simple and noble being , therefore must needs be incorporeal ; angels and souls have a composition in them ; their essence and faculties are distinguished ; they are compounded of subject and accidents , their nature and qualities or graces ; but gods holiness is his nature . thirdly , god is insensible , therefore a spirit . spirits are not subject to senses , iohn . . this confutes , . tertullian a who held god to be corporeal , then he should consist of matter and form . . the anthropomorphites who ascribed to god the parts and members of a man ; they ●lled●e that place , gen. . . but some think the soul is the only subject and seat , in which the image of god is placed ; grant that it was in the body likewise , it being capable of immortality , yet a man was not said to be made after the image of god in respect of his corporal figure , but in respect of knowledge , righteousness and holiness , ephes. . . col. . . not in respect of his substance , but qualities . object . god is said to have members , face , hands , eyes , in some places of scripture , and yet in others he is said not to be a body , but a spirit ; and consequently to have no hands nor eyes . answ. the word hand and eye is taken figuratively , for the power of seeing and working , which are actions , that men perform with the hand and eye as an instrument ; and so it is attributed to god , because he hath an ability of discerning , and doing infinitely more excellent then can be found in man. sometimes again , those words are taken properly for members of the body of some such form , fashion , making ; so they are not to be attributed unto god ; who because he hath no body , cannot have an hand , an eye . a body is taken three wayes , . for every thing which is opposite to a fancy and notion , and so whatever hath a being , may be called a body ; in this sense tertullian attributes a body to god. . for that thing which hath some composition or change ; so god onely is incorporeall . . more strictly for that which consists of matter and form , so some say angels are incorporeal . . this shews the unlawfulness then of painting the god-head ; cajetan disliked c it . bellarmine b argues thus , man is the image of god , but man may be pictured , therefore the image of god may be pictured . man is not the image of god , but in the faculties of his soul , which cannot be pictured ; therefore the image of god cannot be pictured . although the whole man may be said synecdochically to be pictured ; yet is not man called the image of god in his whole , but in a part , which is his reasonable and invisible soul , which can not be pictured . . we must call upon god , and worship him with the spirit ; our saviour christ teacheth us this practical use , iohn . . blesse the lord , o my soul , psalm . . whom i serve in the spirit , saith paul. the very heathen made this inference , si deus est animus , sit pura mente colendus . . the lord chiefly cals for the heart , prov. . . his eye is upon it , ezekiel . . . he abhors all services done without the heart , matth. . . . it hath been the great care of gods people to bring their hearts to these services , phil. . . motives to excite us when we draw neer to god to bring our hearts : . it is this only which will make the service honourable , gal. . . . this only makes it acceptable , p●t . . . hos. . . . this only makes it profitable , tim. . . heb. . . rom. . . . this only will make it comfortable , all true comfort flows from the sweetness in fellowship with god and christ , revel . . . . else in every service we tempt god , acts . . isa. . . how to know when i serve god in my heart , or worship him in spirit : . such a ones great care in all services will be to prepare his heart before-hand , chron. . . . then the inward man is active thorowout the duty , revel . . . pet. . . . then one keeps his thoughts intent throughout , matth. . . , the grief after the duty done will be that the heart was so much estranged from god in duty . . god though invisible in himself , may be known by things visible : he that seeth the sonne hath seen the father , joh. . . we should praise god , as for other excellencies , so for his invisibility , tim. . . . learn to walk by faith , as seeing him who is invisible , heb. . . . c labour for pure hearts , that we may see god hereafter . . d here is comfort against invisible enemies , we have the invisible god , and invisible angels to help us . . god hath immediate power over thy spirit , to humble and terrifie thee . he is the father of spirits , he cannot only make thee poor , sick , but make thy conscience roar for sin : it was god put that horrour into spira's spirits . he is a spirit , and so can deal with the spirit . lastly , take heed of the sins of the heart and spirit , ignorance , pride , unbelief , insincerity , cor. . . thess. . . such as not only arise from , but are terminated in the spirit . these are first abhorred by god. he is a spirit , and as he loveth spiritual performances , so he hates spiritual iniquities , gen. . he punisht the old world , because all the imaginations of the thoughts of their hearts were evil . . most contrary to the law of god , which is chiefly spiritual . . sin is strongest in the spirit , as all evil in the fountain , mat. . . ● . spiritual evils make us most like the devils , who are spiritual wickednesses . all sin is from satan , per modum servitutis , these per modum imaginis . we should therefore also take heed to our own spirits , because of the danger we are in from these spiritual adversaries : . they are malignant spirits , iohn . . and . , . . the spirit of a man is most maligned by satan , all he did to iobs name , estate , posterity , was to enrage his spirit . . the spirit of a man is frequently and very easily surprized , few men are able to deny temptations that are sutable . . when the spirit is once surprized one is ready to ingage with and for the devil , mat. . . . the spirit will then bring all about for the service of sin , the excellent parts of the minde , wit , memory , strength , rom. . . and . , . iames . . matth. . . . it is hard for such a sinner to be recovered , prov. . . god is most simple , ens simplicissimum , simplicity is a property of god , whereby he is void of all composition , mixtion and division , being all essence ; whatsoever is in god , is god. simpleness is the first property in god , which cannot in any sort agree to any creature . god is simple , because he is free from all kindes of composition , which are five . . of quantitative parts , as a body . . of essential parts , matter and form , as a man consists of soul and body . . of a genus and difference , as every species . . of subject and accidents , as a learned man , a white wall . . of act and power , as the spirits . every creature is subject to composition , and consequently to division . all things which are created , are made by joyning together more things then one in one , and so they consist of divers things . some have a more grosse and palpable composition of parts , both essential and integral , as a man of soul and body , and the body of flesh , bloud , bone , and such parts . the spirits which have not so plain a composition , are yet compounded of substance , and accidents sustained by that substance , and inherent in it ; for the substance of an angel and his faculties , and qualities are different things ; his life is one thing , his reason another , his will another , his power , wisdom , nimblenesse , other things . so the soul of a man , and all created things , are made up of many things conjoyned in one . god is absolutely simple , he is but one thing , and doth not consist of any parts ; he hath no accidents ; but himself , his essence and attributes are all one thing , though by us diversly considered and understood . if he did consist of parts , there must be something before him , to put those parts together ; and then he were not eternal , isa. . . in god to be , to will , and to doe are the same , iohn . . compared with iohn . . and iohn . . compared with ioh. . . where to have life , and be life ; to be in the light , and be light , are the same . god is therefore called in the abstract light , life , love , truth , iohn . . iohn . . this is one reason why god is so perfect , because he is ens simplissimum . in every kinde a thing is so much perfect , by how much it is more simple and pure . whence the same c hebrew word signifieth both simple and perfect . . no accidents are in god ; when we affirm that god is good and gracious , we mean it not as when we say so of men ; in men they are qualities , vertues , in god they are his essence . . we should be simple as doves , matth. . . simplicitas columbina , non asinina . carthusian , eph . . cor. . . it is called godly sincerity , which god worketh , and which is pleasing to him . simplenesse and simplicity of heart is the main thing in * christianity , eph. . . col. . . . here is matter of joy and comfort to the good ; mercy and love are gods essence , isa. . . and of fear and terror to the wicked , because gods anger and justice are his essence , and he is unchangeable . god is living . he is often called the living god in opposition to dead idols : turn from idols to serve the living god , gen. . . & . . & . . deut. . . ruth . . iud. . . isa. . . ier. . . ezek . . dan. . . matth. . . acts . . he is called life , iohn . . the fountain of life , psal. . . he hath his name in greek from life ; he saith often of himself , i live ; as if he should say , i alone do truly live , and he often adds for ever , deut. . . the oath which the father 's used , is most frequent , the lord liveth , jer. . . and . . for they swore by him , who truely and alwayes lives . he himself swears by nothing but by his life and holinesse , iud. . . ruth . . this oath is used fourteen times in ezekiel , zeph. . . jer. . , , . isa. . . deut. . . numb . . , . god is called the living god. . to distinguish him from the false gods of the gentiles , which were dead and senslesse stocks , acts . . thess. . . . to represent unto us the f active nature of god , he is all life . . to direct us to the fountain or well of life , from whom all life is derived unto the creature by a threefold stream . . nature , god is the author of the life of nature , gen. . . acts . . we could contribute nothing to natural life . . grace , he is the author of that life , iohn . . ephes. . . . glory , he is the author of the life of glory , rom. . . a reasonable life ( to which god resembleth his ) is a power to perform variety of regular and limited actions , to a certain known end , and that out of choice and councel . gods life is his power of working all things according as seems good to himself after his own councel for his own glory ; to say he liveth , is to say he doth perpetually work . the life of god is an essential property of the divine nature , whereby it is , and is conceived of us to be in perpetual action , living and moving in it self , and of it self . life in things bodily ariseth from the union of the body and the soul together ; and in things that be not bodies but spirits , from the perfection of the matter and qualities of them . our own life is a power , by which we are able to produce lively actions ; gods life is that power , whereby he is fit to work or produce all sorts of actions suitable to the perfect essence of his divine majesty ; or it is that whereby he knoweth , willeth and affecteth , and can doe all sort of actions , beseeming his excellent nature . reasons . first , from the effects of life , god understands , wils , loves , therefore he truly lives ; for these are all the properties of livers , therefore aristotle often concludes from this , that because god understands all things , he lives a blessed life . secondly , those things live which move and stir themselves ; god doth all things by himself , he is the first and perfectest cause of all ; therefore he most properly lives , and that a most blessed life . thirdly , from his name iehovah , he is iehovah , who is by himself and most perfectly , and of whom all things are which are and live ; god therefore so lives , that he is the author of all life to all livers , and therefore he is called our life , deut. . . iohn saith of christ , in him was the author of life , and acts . ye have killed the author of life . amongst the creatures which are subject to our sense , there is a threefold kinde of life : two more imperfect ; the third more perfect . the former is the life of vegetation or growth ; by which things are able to doe what is requisite for the attaining and maintaining of their full strength and nature , and the propagating of their kinde , according to their severall kindes . the second is the life of sense , whereby things are inabled to discern things hurtfull to them , and things good for them ; to shun the one , and to seek the other . these are imperfect kindes of life , because they are inherent after a sort in the bodies of things , accompanying a corporall being , which is the meanest being . but thirdly , there is a more worthy and noble kinde of life called reasonable , such as is seen in men and in angels , which is an ability to proceed reasonably and understandingly in all actions , for the attaining of good and shunning of evils , fit for the welfare of the person endued with reason . now we must not conceive in god any such imperfect thing as growth or sense , for he is a spiritual , a simple and immaterial essence ; but his life is to be understood by the similitude of the life of reason , for he is a perfect understanding . to the being then of god adjoyn reasonablenesse in our conceiving of him , and we conceive his life somewhat aright . gods life differs from the life of the creature : . his life is his nature or essence , he is life it self ; their 's the operation of their nature , he is life , they are but living . . his life is his own , he liveth of , and by , and in himself ; their life is borrowed from him , in him we live and move , acts . , . he is life , and the fountain of life to all things . . his life is infinite , without beginning or ending ; their life is finite , and had a beginning , and most of them shall have an end . . his life is entire altogether and perfect , their 's imperfect , growing by addition of dayes to dayes . he liveth all at once , hath his whole life perfectly in himself , one infinite moment . . he liveth necessarily , they contingently , so as they might not live . . his life is immutable , their 's mutable and subject to many alterations . first , this serves to blame those which carry themselves no otherwise to god , then if he were a very dead idol , not fearing his threats , or seeking to obey him . secondly , to exhort us all often to revive in our selves the memory and consideration of his life , by stirring up our selves , to fear his threats , respect his promises , obey his commandments , decline his displeasure , and seek his favour . let us serve , fear , and trust in him , which liveth for evermore . provoke not the lord by your sinnes ; for it is a fearfull thing to fall into the hands of the living god , heb. . . thirdly , here is comfort to all the faithful servants of this god , which desire to please him ; for they have a king which liveth and hath lived for ever , a king eternal , immortal , invisible and onely wise ; in his life they shall enjoy life ; though friends die , god ever liveth . his life is the preserver , upholder and comforter of your life . god living of himself , can blesse you with natural , spiritual and eternal life , iohn . . rom. . . . life is better then all the comforts of it . men will give skin for skin , and all that they have for life . it is reported of one , that he offered to redeem his life , thrice his weight in silver , twice in gold , once in pearl . but we do little for the living god , and communion with him in the life of grace , and for obtaining eternal life . it were better we had never had any life at all , then only the life of nature , mat. . . and . . eccles. . . god is immortal and incorruptible , he liveth for ever in like perfection . the scripture confirmeth this : . negatively , when it removes mortality and corruption from god , rom. . . tim. . . and . . . affirmatively , when it giveth life to god , genes . . . deuter. . . ier. . . the property of gods life is , it is endlesse , incorruptible , deut. . . life is essential to god , he is life it self , but the life of other things is accidental . his life is also effective , he gives life to all living creatures . . god is of himself eternal , of himself , and absolutely immortal and incorruptible . he only hath immortality , tim. . . angels are not immortal in and of themselves , they have not original or absolute immortality ; their immortality is dependent and derivative . . because he is void of all composition , therefore he is free from corruption . . because he is simply and every way immutable . . this is proved from the nobility and perfection of the divine essence . living bodies are more perfect then such as do not live ; but god is the most perfect and noble being , iohn . . . because he is blessed , therefore he is immortal , ezek. . . . this comforts all gods people , who have the living god for their friend ; who liveth for ever , and they shall live eternally with him ; the life of god comforted iob . . let them trust in the living god. this should comfort us against spiritual weaknesse and deadnesse , though we be dull and dead in prayer , god is life , and will quicken us . . we miserable men for sin are all subject unto g death , sam. . . psalm . . . psal. . . iob . . iob describes there the brevity , frailty , instability , and manifold miseries of this life ; therefore let us place all our confidence and hope in god , who is immortal and incorruptible ; our soul is immortal , and made for immortality , it is not satisfied with any thing nor resteth but in god , who is immortal and incorruptible . a thing may be said immortal two wayes : first , simpliciter , absolutè , per se , suaque natura , so that there is no outward , nor inward cause of mortality ; so only god. secondly , which in its own nature it may be deprived of life , yet ex voluntate dei neither dies , nor can die ; so the soul and angels are immortal . chap. iv. that god is infinite , omnipresent , eternal . god is truly infinite in his nature and essence , actually and simply , by himself , and absolutely he is infinite . it is a vain conceit , that there cannot be an infinite thing in act. he is not infinite . in corporal quantity and extension , but in essence and perfection . . not privativè but negativè , he hath simply no end . . he is infinite not according to the etymon of the word , which respects an end only ; for he is both without beginning and end ; although the word be negative , yet we intend by it a positive attribute and perfection . the scripture demonstrates god to be infinite : . affirmatively , psal. . . . negatively , in the same place . . comparatively , iob . . isa. . , . dan. . . . reason proves this : the perfection of god ; whatsoever thing hath not an end of its perfection and vertue , that is truly and absolutely infinite . infinitenesse is to be without bounds , to be unmeasurable , to exceed reason or capacity ; it is opposed to finite . infinitenesse is such a property in god , that he is not limited to any time , place , or particular nature and being ; or it is that whereby god is free altogether from all limitation of time , place , or degrees . he hath all good things in him in all fulnesse of perfection , above all measure and degrees , yea above all conceivable degrees by us . he hath all wisdom and power , above all that all creatures can conceive and think , ephes. . . that goodnesse which is in him is infinite , h his love is infinite , his mercies are infinite , and so is his anger . that which is of it self cannot be limited by any thing . every creature is limited and hath certain bounds set to it by its causes , especially the efficient and the matter ; but god is no way limited , he hath not any bounds of any kinde , but is altogether infinite or boundlesse , isa. . , , . every creature hath a three-fold limitation : . of kindes of being . . of degrees of its being . . of circumstances of its being . first each thing is set in its own rank or order with other things , some being of one kinde , some of another ; some things are simple , some compounded , some corporeal , some incorporeal , some things living , some things void of life , some things sensible , and some things senslesse , and so in the rest . the maker of all things hath as it were sorted them into divers kinds , for the greater beautifying i of the whole , and demonstration of his wisdom in this variety . again k things of the same kinde , and of other kinds too , differ in the degrees of being ; some have lower , some higher degrees of what they have , some a more lively life , some a quicker sense , some more power , some lesse , some greater degrees of wisdom . god is not limited to any kinde of being , but hath in himself all kindes of being , not subjectively but eminently . he l hath a being beyond all degree and measure , whence all his properties are infinite , all-sufficiency , omnipotency , omniscience , infinite wisdom and truth , and all in him incomprehensible and infinite . he is unlimited in regard of time or duration , and so is eternal ; in regard of place , and so is immense or omnipresent , in regard of degrees of all things that are in him , and so is perfect . infinite in stability , immutable in his power , omnipotent . gods infinitenesse makes all wonderful , his mercies are infinite , his love infinite , his goodnesse and excellencies infinite . a thing may be said to be infinite , either absolutely and in the whole kinde of being , so god , all good is in him formally or eminently . . in some certain kinde only ; as if there were infinite quantity , it were only infinite in the way of a body ; it would not contain all other things in it . from gods infinitenesse ariseth his all-sufficiency , he is enough for himself and all things else , to make them happy and perfect in their several kindes ; his all-sufficiency is that whereby god is of himself all-sufficient for himself to make himself most blessed , and to satisfie all other things , and make them happy in their severall kindes ; god hath therefore taken this name upon him , and by the commemoration of it did comfort abraham , and encourage him to be his servant . but dr preston hath written so largely and well of this attribute , that i shall need to say but little of it . god is an all-sufficient good , because he is a perfect good . he hath enough in him to supply all the wants , and satisfie all the desires of his people both in this life and that which is to come . . to supply wants : . he that hath god for his god hath all things , mark . . revel . . . . there could not be a self-sufficiency in the saints if there were not an all-sufficiency in god , cor. . . but there is a self-sufficiency in them , phil. . . tim. . . . there is enough in god to supply all our wants here : . for provision , he may have all in god , and he needs none else , ierem. . . . protection , he is a shield , zech. . , . psal. . . zech. . . . for pleasure , iob . . psal. . . . for glory and honor , psal. . . ier. . , . . for society , iohn . . . for a pattern to imitate , ephos. . . . for reward , gen. . . secondly . to satisfie all your desires , . here , ier. . . . in the life to come . psal. . ult . god in covenant makes over himself as all-sufficient : . he promiseth himself to his people in his all-sufficiency , psal. . . and . . hosea . , , . . the people of israel in the wilderness had neither bread nor water , provision nor protection , yet having an all-sufficient god , they wanted none of these , deut. . , , . reasons , . his love , which is the ground and bottom of the covenant , and of all mercies : love is bountiful , iohn . . thess. . . gods great end in the covenant of grace was , his manifestative glory ; if he will have the highest glory , he must make out the highest manifestation , therefore he made over himself and his all-sufficiency , because he had not a better to bestow . . in regard of the insufficiency in all things else for supply , ier , . . . because god would have the happiness of the creature concentred in himself alone , isa. . . pet. . . object . the angels and saints see the essence of god , therefore it is not infinite , matth. . . cor. . . iohn . . answ. . we must distinguish between vision and comprehension , god is seen of the angels and saints , but not comprehended . . the finite understanding knoweth god beatifically , not by the force of nature , but by a supernatural illumination of the holy ghost , and benefit of grace . . this is a terror to wicked men , his anger and hatred are infinite , therefore his anger is compared to all things terrible . . serves to reprove their folly who will lose god to get any pleasure or profit , infinite glory and happiness , for finite things . . exhorts us not to pronounce rashly of his decrees and attributes , for this onely can be comprehended of god , that he cannot be comprehended ; we must not measure gods infinite power and wisdom by our shallow capacities : the endeavoring to measure the nature and decrees of god by our humane reason , hath been one main cause of many desperate errors in the world ; therefore paul rom , . silenceth high and inquisitive disputes by this exclamation , oh the depth of the wisdom and knowledge of god , how unsearchable are his ways ! . what is a sinful mortal man in comparison of god , isa. . , , . therefore he should humble himself before him , and acknowledge his nothingness . all the whole world compared to the infinite god , is but as a point ; let us therefore stand amazed at the consideration of this infiniteness , and say with david , psal. . . and . . a we should love god intensively with our chiefest affection , and extensively above all things . he is an infinite ocean of all joy and happiness , he is a continual object of joy and delight to the saints and angels in heaven , they are not weary of him ; our desires are fully satisfied with him alone that is infinite . b god is immense or omnipresent , psal. . , , , . iosh. . . iob. . . ier. . , . immensity is taken . largely , so it is the same with infiniteness , signifying that god is neither measured by place or time , nor by any other thing , but is in his own nature and essence infinite and immense . immensum proprie est quod non possis metire . . strictly , so it differs from infiniteness , as the species from the genus , there being two kindes of infiniteness , immensity and eternity . c immensity is such a property of god , by which he cannot be measured nor circumscribed by any place , he fills all places without multiplying or extension of his essence . he is neither shut up in any place , nor shut out from any place , but is immense , he is without place , and above place , present every where , without any extension of matter , but in an unspeakable manner . he is above all , in all , and through all , ephes. . over all ( men ) by his power , in all the ( saints ) by his spirit ; and through all ( the world ) by his providence . god is every where by his essence , presence and power ; enter , praesenter , deus hic & ubique potenter . . by his essence , because he fills d all places and spaces with his immensity , ● kings . . isa. . . acts . . . by his presence . . by his power and operation , because he works all in all , cor. . . this immensity and omnipresence of the divine essence , is proved to be essential to god. . from scripture , and that . affirmatively , when he is said to be every where present . david proves it by a particular enumeration of places , heaven and the grave , the farthest parts of the earth , yea , all things , psal. . , , , . he compares places most opposite together , and shewing that god is present in them , he understands , that he is present in the places between , amos . . iovis omnia plena . . negatively , when he is denyed to be concluded and comprehended in a certain place , king. . . chron. . . and . . acts . . and . , . . symbolically , isa. . . acts . . . from reasons , . from the simplicity of the divine essence , god is a pure act ; therefore altogether indivisible ▪ and therefore he is in every thing , and in every part of every thing , whole and undivided . . whatsoever is in its essence infinite , that also is every where present , else it should be terminated in place . god is infinite in his essence and being , therefore also of an infinite presence . e each creature is limited by place , though spirits do not fill up a place by commensuration of parts , yet they have a certain compass ( as i may call it ) beyond which their essence extendeth not : they are so here , that they are not there ; so in heaven , that they are not the same time on earth . but god is altogether above place , he is omnipresent , not by any material extension , but after an incomprehensible and unexpressible manner . he is quite above all place , wholly without , and within all and every place , and that without all local motion or mutation of place . he is every where totally and equally , he was as well in the jewish synagogues , as in the temple of ierusalem , or holy of holi●s , as well in earth or hell , as in the heavens in respect of his essence . gods being in every place , is not first by multiplication ; there is not a multiplication of his being , as loaves were multiplyed , so that they held out to do that which otherwise they could not ; for then there should be many divine essences ; nor secondly by division , as if part of his nature , were in one part of the world , and part in another ; but he is wholly wheresoever he is . nor thirdly , by commixtion , as if he came into composition with any creature . he is not the air or fire , but he is every where effectively with his essence and being , repletively he fills all places , heaven and earth : yet he fills not up a place as a body doth ; but is present every where , by being without limitation of place ; so that he coexists with every creature . he is every where ineffably ; where any creature is , there is he more then the creature ; and where no creature is , there is he too : all the sins that we commit , are done in his presence , and before his face , isa. . . psal. . . as if a thief should steal , the judges looking on . we should set the lord therefore always before us , as david , psal. . . we should be comforted in troubles , and patient , phil. . . a childe will not care so long as he is in his fathers presence , psal. . . object . god is said to descend and ascend . answ. this hinders not his being every where . . he is said to descend , as often as by any visible shape objected , he testifieth his presence , as gen. . . exod. . . when god withdraws that presence , he is said to ascend , as gen. . . . when god by the destruction of his enemies , and deliverance of his own , testifieth to his church that he is with it on earth , isa. . and the contrary , psal. . . object . if god be every where , how is he then said to dwell in heaven ? psal. . . from those places , isa. . . mat. . . vorstius thus argues , the scripture placeth god there , therefore he is there onely . answ. in respect of his essence , god is every where , and in every thing , as well as in heaven ; but he doth more manifest his glory , wisdom , power and goodness , and bestows his grace more liberally on his angels and elect in heaven , then he doth here below . object . how can god be said to depart from man , if he be every where . answ. he departs not in respect of his essence , but in respect of the manifestation of his presence . the schoolmen say , god is five ways in the creatures : . in the humanity of christ , by hypostatical union . . in the saints , by knowledge and love . . in the church , by his essence and direction . . in heaven , by his majesty and glory . . in hell , by his vindicative justice . . this may teach the godly to be sincere and upright , because they walk before god. gen. . . he is present with them , understands their secret thoughts and imaginations , psal. . . , ier. . , . this should curb them from committing secret sins , and incourage them to perform private duties , mat. . . approving themselves to their father , who seeth in secret . solitariness should not imbolden us to sin , nor hinder us from well-doing . it was iosephs reason to his mistress , how can i do this great evil ? though they were alone , god was present . two religious men took two contrary courses with two lewd women , whom they were desirous to reclaim from their ill course of life ; the one came to one of the women , as desirous of her company , so it might be with secrecy , and when she had brought him to a close room , that none could prie into , then he told her , that all the bolts and bars which were , could not keep god out . the other desired to accompany with the other woman openly in the street ; which when she rejected as a mad request , he told her , it was better to do it in the eyes of a multitude , then of god. . this serves to confute the lutherans , who hold ubiquity to be communicated to christs body , and therefore they say his body is in the sacrament , and every where else , because it is assumed by god ; but this is false ; for the reason of gods omnipresence is the infiniteness of his nature , and therefore it can be no more communicated to the body of christ then the godhead can ; for his humane nature might as well be eternal as every where . christs body is a finite creature , and though it be glorified , yet it is not deified . it is an incommunicable attribute of the deity , to be in many places at one and the same time , totus christus est ubique , but not totum christi , whole christ is every where , but not the whole of christ , totus christus est homo , sed non totum christi , whole christ suffered , dyed and rose again , but not the whole of christ ; that is , both natures . . let us esteem god a greater good then any creature ; friends are distant one from another , god is with us in our journies and families . he onely is the object of prayer , for he is every where to hear thee ; and so are not angels . god himself comforts his people , by promising his gracious presence , gen. . . exod. . . iosh. . . isa. . . . no man by wit or policy , flight or hiding himself , can escape the hand of god ; for he is every where present , amos . . . this is a terror to the secret devisers of wickedness , their plots are discovered . god is eternal . eternity f is a being without limitation of time , or a being without beginning , ending , or succession . time is the continuance of things past , present and to come , all time hath a beginning , a vicissitude , and an end , or may have , but gods essence is bounded by none of these hedges . time is nunc fluens , but eternity is nunc stans , a standing moment . first , he is without beginning , he is before time , beyond time , behinde time , as it were , and above all circumscription of time . from everlasting to everlasting thou art god. he is what he is in one infinite moment of being , as i may ●peak . i am alpha and omega , rev. . . in the beginning god made all things , and he that made all things could not have a beginning himself . what hath no beginning , can have no succession nor end . we cannot properly say of god , that he hath been , or that he shall be , but he is . to him all things are present , though in themselves they have succession . he is an everlasting king , everlastingly powerful and glorious ; as the conclusion of the lords prayer sheweth . he is called the king eternal , tim. . . and the eternal god , rom. . . the maker of times , heb. . . he inhabiteth eternity , isa. . . god onely is properly and absolutely eternal : angels and mens souls are said to be eternal , à posteriori , or à parte post , god à priori & à posteriori , ex parte ante & post , since he hath neither beginning , succcession , nor end . the scripture confirms this eternity of god divers ways : . with a simple and plain asseveration , gen. . . isa. . . and . . dan. . . rom. . . . by denying to him time and succession , iob . . isa. . . psal. . . pet. . . . by attributing to him eternal properties and operations ; his mercy is said to endure for ever , psal. . . and . . eternal counsel is attributed to him , psal. . . eternal kingdom , exod. . . eternal power , dan. . . rom. . . eternal glory , pet. . . his dominion is an everlasting dominion , dan. . . his righteousness is everlasting , psal. . . and his truth . . by a metaphorical description , days and years are attributed to him ; but most distinct from our days and years , iob . . dan. . , . he is called the ancient of days , psal. . . thy years are not consumed . sam. . . he is called eternity it self ; christ is called the father of eternity , isa. . . most emphatically , to signifie that he is eternity it self , and the author of it . the french stile god in their bibles l' eternel , because he onely is perfectly eternal . reasons . . god is the best that is , therefore it must needs follow that he is an eternal essence ; for that which is eternal , is better then that which is not . . else he should depend on something else , if he were not eternal , and then he were not god. . if he were not eternal , he must have a beginning , and then something else must give it him , and so be better then he . . god created all things , even time it self , heb. . . he is therefore before all things , and without beginning , rom. . . and whatsoever was before time , must needs be eternal . . he is the author and giver of eternal life to those that have it , therefore he must needs be eternal himself ; for whatsoever can give eternity , that is eternal . object . if god were eternal , where was he before the world was ? and what did he before he made all things ? and * why did he make the world no sooner then a few thousand years since ? answ. these are curiosities , but for answer , as he was of himself , so was he in and with himself . he is that himself , to and in himself , which to us our being , time and place are found to be . . he injoys himself , and his own happiness . . he made the world no sooner , because it did not please him . object . is not the creation of the world past with god , when he made it in six days , and the day of judgement to come ? answ. gods acts are twofold : . immanent , terminated in himself , ephes. . these have no succession , god plotted not , nor devised one thing after another . . outward , in and upon the creature , as creation , providence , vocation , sanctification , glorification , phil. . . there we must distinguish between the action it self , and the work . gods act in creating is the act of his will , that such a creature should stand up in time , creatio is but essentia divina relatione ad creaturam , aquinas . but if we consider opus , the work it self , so the creatures have a being one after another . the creature is limitted by the circumstance of time , by which it hath its being measured out as it were by parcels , past , present and to come ; it had beginning , hath succession , and may have an end . the most glorious angel , as well as a worm , is thus limitted by time ; once he was not , then he began to be ; that which is past , is gone , and that which is to come is not yet , and he hath but a little time present . but gods essence had no beginning , hath no succession , can have no end . we cannot say of it properly , it was or shall be , but alone it is , exod. . . iohn . . he hath his whole being at once ; not some after , some by parcels , one following another , gen. . . and . . psal. . . . isa. . . eternity is the continual existence and duration of the divine essence . the creatures being is a flux or perpetual flowing from one moment to another . god is a being above time , hath his being measured by time , but is wholly eternal . . gods love and electio● are also eternal , and he will give eternal life to all believers . that which is eternal , is perfect at once , therefore he should be adored and obeyed , his counsel followed . old men are honored for their wisdom . god saith to iob , where wast thou when i laid the foundation of the earth ? . let it be a foundation of comfort to us , as psal. . . though friends dye , goods be taken away , god remains for ever , he fails not . . it must incourage the people of god to serve him , and do his will faithfully , for he will recompense it ; whatever we hazard or lose , he liveth for ever to requite , isa. . . cor. . , . . it is a terror to the wicked , he shall be ever to make them everlastingly miserable ; as heaven is an eternal palace , so hell is an everlasting prison . he whom thou dishonorest , is an eternal god , then all thy sins are always present before him , no sin past or to come . when christ was made a curse for us , god looked on him as bearing all the sins past , present and to come of all his elect , isaiah . . and he chargeth the guilt of all sins at once upon the damned in hell : he looks on your sins now , as he will hereafter , chargeth them all on thee at once , as on christ , and the damned , there is nothing to come to him . . his preparations of wrath have been from eternity , as of glory for his people , matth. . . how dreadful will the execution be , isaiah . . and god bears with the sins of men so long , because he hath eternity to reckon with them in . . we must carefully and earnestly seek him , place our happiness in him that is everlasting , all other things are fleeting ; if we get his favor once , we shall never lose it , he will be an everlasting friend , his truth and mercy remaines for ever . . every one should resolve in his own thoughts , and covenant with god , to spend but one half quarter of an hour every day , in meditating of eternity ; renew these thoughts every day , this body of mine , though frail and mortal , it must live for ever ; and this soul of mine , it must live eternally , nulla satis magna securitas ubi periclitatur aeternitas , minde such things that are eternal , col. ▪ . . cor. . . . upon this inch of time eternity depends , eccles. . . iohn . . . god sent you into the world for this end , that you might provide for eternity , luke . . tim. . . eternal life is one of the principall articles of our creed , tim. . . chap. v. that god is immutable . god is in himself , and in his own nature immutable , numb . . . sam. . . immutability is that whereby any thing in its essence , existence or operation is unchangeable . gods unchangeableness is that whereby god in his essence , properties and decrees , is unchangeable . the scripture proves the immutability of god , both affirmatively , exod. . . psal. . . and negatively , mal. . . iames . . immutability is twofold : . independent and absolute , and that is onely in god. . dependent and comparative , this may belong to some creatures , which they have from god , but yet infinitely different . . god is unchangeable originally and of himself , these from him . . in the manner , god is in his essence immutable , that and his being are all one , therefore he is both potentially and actually so ; the creatures are onely actually . . god is so from eternity , they onely from their first being . all other things are subject to change and alteration , they may lose what they had , and attain something which before they had not ; even the immortall spirits are thus mutable , they may fall into sin , be annihilated ; but in god there is no change , he is what he is , always the same , void of all mutation , corruption , alteration , and local motion , psal. . . and . , , tim. . . psal. . . heb. . . and . . a reasonable creature may be changed five ways : . in respect of existence , if it exist sometimes , and sometimes not . . in respect of place , if it be moved from one place to another . . in respect of accidents , if it be changed in quantity o● quality . . in respect of the knowledge of the understanding , as if it now think that to be true , which before it judged to be false . * . in respect of the purpose of will , if it now decree to do something , which before it decreed not to do . god is not changed any of these ways : not the first , because he is eternal , neither beginning nor ever ceasing to exist . not the second , because he is present every where , not newly beginning to exist in any place . not the third , because god is a simple essence , and there is no accident in him . not the fourth , because he is omniscient , and cannot be deceived in his knowledge . not the fifth , because he changeth not his decrees , since he most wisely decrees all things . god is unchangeable every way : . in essence or being , he cannot be changed into another nature , neither can that nature which he hath , be corrupced and decay . . in essential properties , his mercy endureth for ever , he doth not love and after hate . . in his will and counsel ; psal. . . rom. . . the councel of the lord shall stand , prov. . . . in place , the sun runs from one place to another , but god doth not remove from one place to another ; but is always where he was , and shall be always ; viz. in himself . . in his word and promises , isa. . . cor. . . rom. . reasons , . from his perfection , all change is a kinde of imperfection ; there is indeed a change corruptive and perfective ; but the perfective alteration supposeth the subject to be imperfect . . he is uncompounded , therefore altogether immutable , a pure act . . he is truly and properly eternal , therefore immutable ; for he is truly eternal , who is always the same , without beginning , change or end . . if god should change , then either he must change for the better , and then he was not best and perfect before ; or for the worse , and then he is not best now . if he should be changed , it must be from some other thing stronger then himself , and there is none such . nothing without him can change him , because he is omnipotent ; and nothing within him , for there is no ignorance in his minde , inconstancy in his will , nor impotency in his power . object . god doth repent , gen. . . sam. . . sam. . . psal. . . ier. . . & . . to repent imports a change . answ. god is not said properly to repent ; but after the manner of * men , not affectivè but effectivè . god doth that which men use to do when they repent , they forbear to do what they have done , and do the contrary , change their actions ; gods repenting of the evil in those places , is a putting on a resolution not to do the evil he had threatned , or not to persist in doing that which he had begun to do . there is a change in the creature , but no change in god , either in respect of his nature or decree ; therefore in other places it is said , he doth not repent ; that is , not change or alter his minde . god wills * a change , but changeth not his will. the change is in us , not god ; as houses and trees seem to move to them which are in a ship , but the ship moves and they stand firm . one may with the same will continuing immutable ( saith aquinas ) will that now , this thing be done , and after the contrary ; but the will should be changed , if one began to will , what he willed not before . object . god promiseth and threatneth some things which come not to pass . * answ. those threatnings and promises were not absolute , but conditional ; and howsoever the condition was uncertain in respect of men , yet it was most certain in respect of god. his promises are made with condition of faith and obedience , deut. . . and his threatnings with an exception of conversion and repentance , psal. . . object . god is reconciled with men , with whom he was offended before . answ. the object is changed , god is still the same ; as the sun which was troublesom to sore eyes , is pleasant to them being healed ; the sun here is not changed , but their eyes . object . why are prayers or means , if god be immutable ? why do i pray or hear ? answ. god immutably wills both the end and the means , and therefore as he wills thy pardon , so he wills thy prayer . object . god created the world , and so christ was incarnate and made man ; now he that was made something he was not before , or did make something he made not before , seems to be changed . he is a man , he was not so once ; he is a creator , he was not so from eternity . answ. christ did onely assume and take to himself an humane nature , he was not changed into it . creation is nothing but gods will from eternity , that the world should exist in time , so that the creature hath something now , which it had not before , but gods will hath not . god is not changed any way , though he change his actions according to his good pleasure . . this is terrible to wicked men , god is unchangeable , which hath threatned to curse them , and bring destruction upon them ; they must change , or else there is no repealing of the curse . the wicked hope he will change , the godly fear he will change . . it comforts the godly , to whom he hath made many promises , numb . . . heb. . . he is constant and will perform them . he told adam , that the seed of the woman should break the serpents head : he was long , but sure , for it was fulfilled at last . his covenant is everlasting , isa. . . i am god and change not , therefore you are not consumed , mal. . . we should labor for gods love , it is a free hold , and like himself , immutable ; whom he loves once , he loves for ever : gods people shall never fall from grace , never be wholly overcome of temptations . . we should imitate gods immutability in a gracious way , be constant in our love to god and men , in our promises and good purposes ; as the martyr said , rawlins you left me , and rawlins you finde me ; we should pray for the establishment of our faith and patience . . we should admire the glorious nature of god ; for what an infinite glorious god must he be , which hath had all that happiness and glory from eternity . . worship the true god , because he is immutable , and we shall be so hereafter , being made most like to him , psal. . . . it confutes the eutichians and ubiquitaries , which held , that the god-head became flesh ; can a spirit be a body , and both visible and invisible ? chap. vi. that god is great in his nature , works , authority , a necessary essence , independent , wholly one. god is exceeding great , kings . . sam. . . psal. . . and . . and . , . and . . tit. . god is great and greatly to be praised , and who is so great as our god ? he is great : . in his nature and essence . . in his works . . in his authority . his name is great , ier. . , . iosh. . . his power is great , psal. . . his acts are great , psal. . . his judgements are great , exod. . . he is great in counsel , ie ▪ r. . . and mighty works , deut. . . there is a double greatness , . of quantity or bulk , and that is an attribute of a body , by which it hath very large bodily dimensions , as a mountain is a great substance , the sun a great body ; and this cannot be found in god , who is not a body , but an immaterial essence . . of perfection , worth and vertue , and that is abundance of all excellencies and largeness of whatsoever makes to perfection of being , and this is in god. he is so perfect every way that he stands in need of nothing . god is absolutely and simply perfect , because he hath all things which are to be desired for the chiefest felicity . he is perfect : . in the highest degree of perfection , simply without any respect or comparison . . he is perfect in all kindes , iohn . . iohn saith , he is light , in which there is no darkness , * that is , perfect and pure without the least mixture of the contrary , the author and cause of all perfections in all the creatures , they are all in him , but more perfectly , and in a perfecter manner . god is most absolutely perfect , iob . . psal. . . matth. . . the words in scripture , attributed to god , which signifie this , are . schaddai , which is as much as one sufficient to help himself , or one that gives nourishment to all other things , and therefore ( gen. . . ) when god was to make a covenant with abraham , to leave all earthly things , and so trust in him onely , he brings this argument , that he is such was sufficient god. . gomer , the verb is used five times in the psalms ; * as much as perfect from the effect , because god doth continually preserve to the end . . tom , iob . . it signifieth both simple and perfect . . calil , à col. omnis , that in which all good things are . god is perfect : . essentially , he is perfect in and by himself , containing in him all perfections eminently , matth. . . he hath all needful to a deity . . nothing is wanting to him , he hath no need of any other thing out of himself , iob . , . psal. . . originally , he is the cause of all perfection ; what hast thou , which thou hast not received ? iames . . . operatively , all his works are perfect , deut. . . a thing is perfect : . negativè , which wanteth nothing which is due by nature to its integrity . . primativè , which wanteth no perfection , and so god onely is perfect . . god is great in his works , deut. . . psal. . . iob . . gods perfection stands in an infiniteness of goodness ( matth. . . ) wisdom ( rom. . . ) power , ( gen. . . ) perfect wisdom , goodness , righteousness , moderation , holiness , truth , and whatsoever may possibly be required to grace , and commend an action , that is found in the whole course and frame of gods actions ; the work of creation is a perfect work , he made all things in unsearchable wisdom ; no man could have found any want of any thing in the world , which might be reasonably desired ; no man could have found there any evil thing worthy to be complained of . the work of providence is perfect , all things are carried in perfection of wisdom , justice and goodness . so is the work of redemption likewise perfect . the perfectest measure of justice , wisdom , truth , power , that can be conceived of , doth shew it self forth in that work . reason . such as the workman is , such must the work be , a perfect artists workmanship will resemble himself . the perfection of god , is his incomprehensible fulness of all excellencies , he is absolutely and simply perfect . object . why doth god use the help of others ? ans. not out of need , as the artificer his instruments , so that he cannot work without them ; but out of choice and liberty , to honor them the more . hence sometimes he will use no means at all , sometimes contrary means , to shew that they help not , and that we should not rely upon them . object . why is there sin in the world , seeing god needs not any glory that comes to him by christ , and by his mercy in pardoning of sin ? why doth he suffer it . answ. because sin is not so great an evil , as christ is a good , and therefore god would not have suffered sin , if he could not have raised upto himself matter of honor ; god makes an antidote of this poyson . object . how comes it to pass , that god makes one thing better then he did at first ? as in the creation , all things had not their perfection at first . answ. those things were perfect ex parte operantis , he intended not they should have any farther perfection at that time ; the essence of nothing can be made better then it is , because it consists in indivisibili . god makes not our graces perfect in us , because he aims at another end . gods perfection hath all imperfections removed from it , tim. . . titus . . iames . . there be six imperfections found in every creature : . contingency . . dependence . . limitation . . composition . . alteration . . multiplication . now god is free from all these . he is . a necessary essence . . independent . . unlimited . . simple . . unchangeable . . wholly one . three of these , viz. gods simplicity , unlitedness in respect of time and place , and unchageableness , i have handled already ; i shall speak of the other three , when i have dispatched this attribute of gods greatnes or perfection . . god is great in his authority . i have shewed already that he is great in his nature and essence , and also in his works ; now his greatness in authority is to be considered . he is a great king , he hath soveraign , absolute and unlimited authority over all things , they being all subject and subordinate to him ; for at his will they were and are created . this is signified by the title of the most high , so frequently given him in scripture . he is the high and lofty one , isa. . . . in respect of place and dwelling , he is in heaven , eccles. . . above the clouds . . in respect of essence , he is high indeed , unexpressibly high , the high god , gen. . . the lord most high , psal. . . . in respect of attributes , he hath more wisdom , power , justice , mercy , then all creatures . . in respect of state and dominion ; he is exalted in authority , power , jurisdiction ; he is above all , as commander of all . god hath supreme dominion and power over all creatures , to order them as he pleaseth , iob . . and . , . and . , . ier. . isa. . . dan. . . rom. . the . last verses . and . , , , . dominion in the general is twofold : . of jurisdiction , whereby he ruleth all subject to him , as he pleaseth . . of propriety , whereby he having a right to every creature , may order it as he pleaseth . the first is implyed in that of iames . . there is one law-giver , who is able to save and to destroy . the second , in that he is called the lord of the earth ; and all the beasts of the field are said to be his . gods dominion is that absolute right and power , whereby he possesseth all things as his own , and disposeth of them as he pleaseth , god over all , rom. . . ephes. . . reason . the supreme excellency of his nature ; whereby he is infinitely above , not onely those things which are actual , but likewise possible . gods first dominion of jurisdiction hath these parts : . to command . . to forbid ; as adam the eating of the tree . . to permit : thus he suffers sin to be , being supreme lord. . to punish or reward . secondly , his dominion of propriety consists in these particulars : . that he can order every thing as he pleaseth for his honor and glory , psal. . . the strange punishments laid on pharoah , were for this , god raised him up to shew his glory . . he is bound to give none account of what he doth ; that is true of god , which the papists attribute falsely to the pope , none may say to him cur ita facis ? . he can change and alter things as he pleaseth , dan. . . as when he bid abraham kill his son , and the israelites take the egyptians goods . . he can distribute his goods unequally to whom , and when he pleaseth , to one health : sickness to another . the adjuncts of this dominion : . it is independent on any other , he hath this dominion of himself , as he is god of himself , dan. . . ezek. . , . . universal ; it comprehends all places , times ; this kingdom is everlasting , god rules in heaven , earth , hell , iames . . . full and perfect , chron. . , . his dominion is infinitely greater then all others . . it extends to the soul and heart ; god is called the father of spirits , the hearts of kings are in his hand ; he can terrifie the conscience . we should first prefer god above all things : the greatest person in any society is set before the rest . the sun is respected above other stars ; the king above other persons ; we should highly esteem his favor , isa. , . there is a lofty description of gods greatness . secondly , we should perform all duties to him with the greatest care , diligence and reverence , and in the highest degree ; love him greatly , fear him greatly , praise him with all our might , yield unto him a service proportionable to his incomprehensible greatnesse , great is the lord , and greatly to be praised , chron. . . psal. . . and to be feared , psal. . , . thirdly , it is a terror to all those to whom this great god is an enemy . the wrath of a great king is terrible , he must needs inflict great punishments on such a● rebel against him . fourthly , here is great consolation to those to whom he is a friend and father ; he will do great things for their good , they shall have great happiness . we should choose the lord to be our portion , for in him alone is true happinesse , and contentednesse to be found ; in our wants we should confidently go to him for help , he being perfect can supply them . we should place all our confidence in god alone , expect all good things from him , since he is an inexhausted fountain of all good things ; we should imitate him , be perfect as our heavenly father is perfect . let patience have her perfect work . let us perfect holinesse in his fear . those which would be excellent orators propound to themselves cicero and demosthenes to follow . paul pressed on forward ; labor first to be perfect in heart , psal. . . then in your wayes . this may serve also to comfort the godly against their weaknesses ; god will make his works perfect . he that hath begun a good work in them , will perfect it ; they should be comforted therefore against all their imperfections to which they are subject in this life , and seek perfection from him . he will supply all their wants , bear with them here , and make them perfect in the other life , cor. . . the understanding shall have perfect sight , the will perfect goodnesse , the heart perfect joy . we should not mutter under any affliction ; for he himself cannot do better then he doth , he makes all things perfect , eccl. . . every thing beautiful in its season , this is the most perfect state and condition for thee , and so account it , god hath perfect wisdom , power , love . let us not be puffed up with any thing we do to him ; the papists abound in this when they maintain merit ; for that supposeth some eminency , as if god needed their graces , obedience and service ; but let us walk more humbly ; say rather , if i had no corruption in me , if i could do every duty required with as much purity as angels ; yet this would adde nothing to thee ; thou art a perfect god , perfectly happy , though i were not at all . gods works are wonderful great ; farre exceeding the power of all creatures , either to do the like to them , or to stop and hinder them . let all the men on earth lay their hands and heads together , let all kings unite their counsels and their forces ; can they make an earth-quake , a whirlwinde ? can they make the thunder to roar ? can they cause the flashes of lightening to flame out ? it is not a mortal worme to whom the course of nature will submit it self . and if god will that these effects be wrought , what can any man , all men do for the hindering thereof ? . gods works are unsearchable , and past finding out , iob . . who can dive into the secrets of nature , and tell us the true reason of the winde , the earthquake , the thunder , the rain , the snow ? we cannot dive into the bottom of gods works , nor finde them out by any study or wisdom . . we should so much the more honour , dread , and wonder at god , by how much we can lesse comprehend his works . . let us learn often to contemplate god in his works ; see his goodnesse , greatnesse , wisdome , power in them , and so we shall profit much in the knowledge of him . the exaltation of god is a terror to those who will needs be his enemies , and slight and disesteem him , as the greatest part of men do . o how unhappy are they , that have so high and so a great a person to be their enemy , seeing they have nothing to save themselves from his wrath . . we should labour to exalt him now , by striving to form and fix in our selves a most reverent esteem of him , and by exercising in our selves this vertue of honouring god , often reviving in our mindes these thoughts , how high is god , and making them familiar with him ; oh how excellent is he that hath made and governs all ! why do i not esteem him more and more ! the more we can lift up our hearts to exalt god , the more we shall grow in all holinesse and righteousnesse . . his friends and servants shall also be exalted at last , though for a time despised and set light by . we should often and seriously consider of this great perfection of gods nature , authority and works . the very saints and angels have a negative imperfection , though not a privative ; they are not deprived of that which should be in them , but there are many perfections which they have not . god is simply and universally perfect ; and he only hath all kinde of perfection , according to his essence . god is a necessary essence . contingency is found in the essence of every creature , it might not have been , as well as have been ; it may not be , as well as be ; there was once a possibility of its not being ; as there is now a possibility of its not being ; yea , there was an equal or greater possibility of its not being , then its being . god is a necessary essence ; it is absolutely necessary that he should be , and he cannot but be , and be as he is , and his actions upon himself are altogether and simply necessary ; they must be as they be , and cannot but be so . god is independent , isai. . . revel . . . and . . and . . rom. . , . every creature as a creature , is dependent , and hangs upon some other thing then it self , and ows its being and continuance to another , nehem. . . it hath causes of its being , from which , of which , by which , and for which it is ; and further then these causes did , and do contribute to its being , it cannot be . the angels have an efficient cause and end , and they do as much stand indebted to god for their being and continuance as the poorest worm ; and would no more have been without god , nor continue to be , then the silliest gnat ; but god is altogether independent of himself , by himself , for himself ; he hath no causes , but is to himself in stead of all causes . he is what he is , without any help from any other thing ; as himself shews in his name , i am that i am . there are many things which have a beginning from some other thing ; there must be something therefore that is of it self , or else we should wander infinitely , a self-essence and subsistence . gods being is neither ab alio , ex alio , per aliud , nor propter aliud . we should acknowledge god to be a necessary and independent essence . . god is wholly one , deut. . . gal. . . tim. . . hos. . . mal. . . all creatures are subject to multiplication ; there may be many of them , and are many ; many angels , men , stars , and so in the rest . not one of them is singular and only one so ; but one might conceive that there should be more ; for he that made one of them , can make another and another , and as many as he pleaseth ; but god is simply one , singular and sole essence ; there neither is , nor can be more then one god , because he is the first and best essence ; and there can be but one first , and one best . he is infinite , and there can be but one infinite , because either one of them should include the other , and so the included must needs be finite , or not extend to the other , and so it self not be infinite . there was a first man , and a first in every kinde of creature , but not any absolute first save god : one eternal , and one incomprehensible , saith athanasius in his creed . there can be but one chief good , which we desire for it self , and all other things for it , say the moral philosophers ; and this must needs be god , for no infinite good can be conceived but he. some places of scripture simply deny other gods ; and others exclude all but this one god ; though there be gods many , and lords many ; that is , that are so called , and reputed by men , who deceive themselves in their own imaginations ; yet to us ( in the church ) there is but one god. zech. . . after christ shall come , the gentiles with the jews shall all worship one and the same true god. that which is perfect in the highest degree can be but one ; because that one must contain all perfections ; that which is omnipotent can be but one ; if one can do all things , what need is there of many gods ? if there were more gods then one , we might and ought to do service to more then one , to acknowledge them , praise and love them , and be at least in minde ready to obey them . if they should command us any thing , we might lawfully seek to them for what we need , and give thanks to them , for what we received . but the lord professeth himself to be a jealous god , and cannot endure any copartner in worship . the romans refused christ , because they would have had their gods with him , and he would be worshipped alone without them . he is one god not numerically , * as one is a beginning of number ( for that is a quantity ) but transcendently , as ens and unum are counted only one , solely and alone god ; there cannot be two infinites in essence , for then one should not have all the other hath in it ; god is infinite , for of his greatnesse there is no end . secondly , others would be imperfect or superfluous , he being infinite and perfect . thirdly , from his absolute lordship , and dominion over all ; he is king of kings , and lord of lords . my god ( said luther to the pope ) will make your god know , that you are too weak for him . if there were two gods , there would be a strife between them ( as between caesar and pompey ) who should be the greater and chiefest of all . god may be said in a special manner to be one , two several wayes . . for the purity and simplicity of his substance , which is not compounded with any thing else . for that is most truly and properly one , which is nothing but it self , and hath no other thing mixed with it . god is so pure and simple an essence , that he is not compounded so much as of parts . . from his singularity , because there are no more gods but one , god is not only one , but he is also the only one. he is such a one as hath no copartners in worship . both which titles are expresly ascribed unto god in the scriptures : both that he is one , and that he is the only one. god is not only unus , but also uni●us , or to use st bernards word , unissimus . if that word may be used , he is of all things the onest . socrates and plato in their definition of god , ascribe to him unity , with particular respect unto his singularity . pythagoras his advice to his scholars was to search the unity . there is a threefold unity ; * first , of persons in one nature , so there is one god , deut. . . the second , of natures in one person , so there is one christ , cor. . . thirdly , of sundry natures and persons in one quality ; so there is one church , cant. . . the socinians reject these three unions , because they so far transcend reason , and they receive not those things , which their reason cannot comprehend . the more we content our selves with god only , the happier we are ; he is the only infinite riches , wisdom , goodnesse ; how happy are they that have him in quo omnia ? spend all thy pains in getting him . . if he be your enemy , there is none else to rescue you ; he is god , and there is none else ; he will destroy , and none shall be able to deliver out of his hands . . it shews the wickednesse of those , which set up other gods , besides the true god. the epicure makes his belly , and the covetous man gold his god . some worship stocks and stones ; this is a great dishonour to him : the papists worship the crosse , invocate saints and angels , make a god of the pope . the heathens were guilty of polytheism , * they worshipped many gods : they had their dii majorum , and minorum gentium . hesiod reckons up thirty b thousand gods ; they had their dii mortui idols , mortales men , and mortiferi lusts . the romans had their capitol full of gods , yet the geese preserved it , whom augustine thus derides , dii dormiebant , anseres vigilabant . the manichees said there were two gods : the tritheites that there were three . the heathens multiplied gods , because men cannot be happy without associa●●s they thought god could not see , isa. . , . this is the very first of all gods commandments , thou shalt have no other gods before me . if there were more , for us not to acknowledge , adore and honour them , were a wrong and act of injustice against them ; so the first and foundation of all the rest of the commandments , should be a most injurious and unlawful command ; and therefore we must either conceive of him , which gave that commandment , as a most envious , vain-glorious , arrogant and self-seeking god , that could not endure that other gods , perhaps his equals , should enjoy their due glory and homage ( which were most absurd and blasphemous ) or else we must needs confess that which is the truth , that he forbad us to make any other , because there is no other , c and he would not have us mis-place our devotion and service , by tendring it to that which is not god . if there be many gods , then either they must all be subordinate , one being superiour ; or else coordinate each being equal to other . if one be inferiour to another , that which is at the command of another , or exceeded by another , is not god ; if coordinate and equall , then one of them may crosse another ; or many may hinder one , and what can be hindered in its working is not god. if there be more gods , they cannot be eternal ; for an eternal being admits not of multiplicity ; for that is eternal which is simply first ; and that which is simply first hath nothing of as long a continuance as it self . god united heaven and earth , and made them one world , the sea and the land , and made them one globe ; soul and body , and made them one man ; jews and gentiles , and made them one church ; adam and eve , and made them one flesh , nay , god and man , and made them one christ. chap. vii . of gods understanding that he is omniscient , and of his will. the next attribute in god is his understanding ; which is the divine a essence , understanding , and knowing all things alwayes , and by one act . it is called also science , knowledge and omniscience . god knows all things , because first he knew himself b directly in himself , by himself , and primarily as a most perfect object ; which knowledge in god , is of absolute necessity ( for he could not exist without the knowledge of himself ) and infinite apprehending an infinite object , psal. . . secondly , because he knows the creatures all c and singular d viz. all things which have been , are , or shall be , might have been , and may be ; not only the substances , but all the accidents of creatures , not only things necessary , but also contingent , all good things by himself , and all evils by the opposite good ; and that infallibly without error . for the manner of divine knowledge , god knows all things by his essence , not by species abstracted from the things ; for so things should be before the disvine knowledge , on which yet they depend . god doth not understand by dicoursing from a known thing to that which is unknown , in a doubtful and successive reasoning ; but by looking on them , and by one most simple individual and eternal act comprehending all things . he apprehends by one act of his understanding , and by himself simple things without species , compound without composition and division , syllogisms and consequences without discourse ; lastly , he most perfectly understands all the multitude of things without distraction , and distance both local and temporal , without distinction of former and later , past or future , according to the beginning , progresse and end , possessing all things together , and alwayes present ; which with us are revolved in time , dan. . , . cor. . , . isa. . . rom. . . heb. . . psal. . , , . the scripture proves gods omniscience . . affirmatively or positively , iob . . sam. . . he is called by hannah in her song , a god of knowledge , sam. . . king. . . psa. . . he knows from eternity , by one simple act , before all time , before there was a world ; secondly , certainly ; he cannot be deceived . . negatively , iob . . psal. . . heb. . . . metaphorically and figuratively , for when eyes and ears be given to god , his omniscience is signified , chron. . . psal. . . when he is called light , ● iohn . . . it is proved by reason . . by way of negation , ignorance is a defect and imperfection ; but god is most perfect , therefore all ignorance is to be removed from him . . by way of causality ; god governs all things in the whole universe , and directs to convenient ends even those things which are destitute of all knowledge and reason . therefore he fore-knows and sees all things ; all creatures are gods works , and an artificer knows his work ; the prophet knew what was in gehezi's heart , god revealing it to him . god made the heart ; shall not he know it ? . by way of eminency . god hath made creatures intelligent and full of knowledge , viz. angels and men ; therefore he knows and understands in a far more perfect and eminent manner , psal. . . he knows . . the substantial natures of all other things ; as of angels , men , beasts , plants , gen. . he saw all things which he had made . matth. . he is said to take care of sparrows , which could not be without knowledge . . their accidentals , as actions and passions with the circumstances of them . hence he is said to know the hearts and try the reyns of men ; and there is nothing hid from him . mat. . the father which seeth in secret . . he knows things which are to come , not as if they were to come ; for to him all things are present . god makes this an argument of his divinity , when he bids them see , if their gentile gods can tell what is to come . he doth not only know what things naturally shall be , but likewise what is possible . by his prophets , he hath often foretold future things . . he is privy to all our actions , psal. . . iob . , . . knows our words , kings . . psal. . . matth. . . . he knows our thoughts , prov. . . iob . . . sam. . . psal. . . god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sees and knows the heart , gen. . . psal. . . and rom. . . apoc. . . he made the heart , and will judge men for their thoughts , he gives laws to the heart , saying , thou shalt not covet thy neighbours house ; else god were not infinite in knowledge , if he knew not the heart . our understanding differs from gods many wayes : , we have our knowledge from others , from him ; he his from himself . he understands by himself without any help ; man needs many helpers , his senses , fancy , and intelligible species . . in extent ; we know but some things , he all , general and particular . . our knowledge is simply finite , but gods infinite . . we understand things by species or images , abstracted from them : he by his essence . . we understand things successively one after another , with pains of discourse , proceeding from an unknown thing to a known , or from a lesse known to a more known : but god knows all things together , and by one most simple , immutable , and eternal act of understanding . . he knows himself , and all other things perfectly , all things past , present and to come , open , secret , certain , contingent , that which shall be , which shall never be ; we cannot shew the causes nor properties of an herb , and understand onely those things which are , or at least have been , and we know doubtingly . there is in god ( say the schoolmen ) scientia visionis & simplicis intelligentiae . the object of the first is all things possible , of the other only things which really are , have been , or shall be . visio enim terminatur ad existentiam rei , non ad solam possibilitatem , saith bellarmine . . this is a terror to the wicked , who is ignorant of god , thess. . . the study of the knowledge of god , and our lord jesus christ , is the highest , noblest , the most soul-perfecting and exalting knowledge that can be ; all other knowledge without this will nothing advantage us . . it is necessary for us to be ruled by him , who is so full of knowledge , and to believe all which he saith by way of relating , promising , threatning . . this may comfort gods people , my witnesse is in heaven , said iob : if they know not how to expresse themselves in prayer , god knowes their groans . to gods understanding are referred his wisdome , or prudence , and prescience . the wisdome or prudence , and counsel of god , by which god rightly perceives the best reason of all things which are done . hence it is that all things are joyned and knit together in a most perfect harmony , and beautiful order , so that they well agree , both amongst themselves and with god. god is wisdom it self , prov. . his wisdom is , . infinite , psal. . . and unsearchable iob . . . essential to himself . he is the only wise god , rom. . . tim. . . he is wonderfull in counsel , and excellent in working , isa. . . . he is perfectly , originally , unchangeably wise , isa. . . . the fountain of all wisdom ; was there such wisdom in adam , to give names to things according to their natures ? and in salomon to discourse of all things ? and is there not much more in god ? wisdom e is an ability to fit all things to their ends . he that worketh for a worthy and good end , and fitteth every thing unto it , worketh wisely . god doth four actions to all his creatures as creatures , viz. . he made them . . sustaineth them . . actuateth them . . guideth and disposeth them all wisely ; aiming at a noble end , viz. his own glory , content and satisfaction . he hath set also to each of them special ends , to which they serve in nature , and that end is the mutual preservation one of another , and common beautifying of the whole workmanship , in subordination to that high end of his glory ; and so he hath sitted each thing for that particular end he made it ; and all for the universal end , to which he intended all . the sun was made to distinguish day and night , and the several seasons , it is most fit for that end , it is most fit for the end in its quantity , quality , motion , and all that pertain to it . god made grasse for the food of beasts , it is fit for that end ; so in the rest . wisdome hath two principal acts , fore-sight and fore-cast , by which a man can before hand see what will be after to make his use of it ; . disposing and ordering things , by taking the fittest means and opportunities to attain his own good and right ends . this vertue is infinitely in god , for he doth fore-see all things eternally ; and in time disposeth of them most fitly , by the fittest means and opportunities for the best that can be , to his own glory , which is the highest end that he can and should aim at ; for to that which is the best of all things , must all things else be referred ; therefore god is the onely wise god. gods knowledge differs from his wisdom , in our apprehension thus . his knowledge is conceived as the meer apprehension of every object , but his wisdom is conceived as that whereby he doth order and dispose all things . his knowledge is conceived as an act ; his wisdom as an habit or inward principle ; not that it is so , but only we apprehend it in this manner . gods wisdom is seen in these particulars : . in making of this great world , cor . ● . all things therein are disposed in the best order , place , time , by the wisest architect . how doth david in the psalms admire the wisdom and power of god , in making of the world , psal. . . and . per totum . much wisdom and art is seen in the sun , stars , creeping things ; salomon in all his glory was not comparable to one of the lilies ; for that is native and imbred , his adventitious . . in particular , in making of man , the little world . david is much affected with this , psal. . , . . in the order which is in these things , god hath made every thing beautiful in his season , saith salomon . he is called the god of order . psal. . the heavens are said to have a line , which is likewise called their voice , because god by this exact order and art , which he shewed in making of them , doth plainly declare to all the world , his glory and power . . in that nothing is defective or superfluous . . in contriving things by contrary means . he brings about contrary ends , by contrary means ; by death he brought life to believers , by ignominy and shame the greatest glory . by terrors for sin , he brings the greatest comfort , and leads men by hell to heaven . . by catching those which are wise in their own craftinesse , psalm . . iob . . . in finding out a way to save man by christ , ephes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdom in many curious passages , pet. . . the very angels desire to pry into this mystery ; and indeed here was so much wisdom , that if the understanding of all men and angels had been put together , they could not have devised a possible way for mans salvation . . in the church , in the oracles of scripture , exceeding all sharpnesse of humane wit , in the original , progresse , change , and migration of the church , and other mysteries of the gospel , the profound and immense wisdom of gods counsels shines . . in the particular passages of his providence to his children , about their outward condition ; in taking david from the sheep-fold to be a king ; but how much misery did he undergo before he was setled ? so to iacob , abraham and paul ; in doing them good by their sins , making them wary . . in heaven , in which the counsels , acts , decrees , and promises of god ( all obscurity being removed ) shall be most clearly unfolded . dost thou want wisdom , go to this fountain , iam. . . psal. . . all the wisdom of men and angels comes from him . the godly have a most wise teacher , iob . . . take heed of trusting in thy own crafty wisdom , cor. . . . gods wisdom cals for our fear ; the people feared salomon for his wisdom ; and praise , rom. . . . the order and variety of things ariseth not from nature , but the divine working . . we should be content with the portion which god gives us , that weather which he sends , those troubles he brings on us ; since he is wisest , and knows best what is fittest for us , and when is the best time to help us . . admire that in the works of god which we understand not : gods wisdom is unsearchable , and his counsel like unto the great depth . . be constant and diligent in reading and pondering upon the scriptures ; they will make you wise to salvation , to which adde prayer and practice . a holy close conversation , walking according to the rule of the gospel , is a christians only wisdome , ephes. . , . fifty times in the proverbs a godly man is called a wise man , and every wicked man a fool ; see prov. . . reasons . . such a conversation is most conformable to the rule of wisdom , the word of god. . all the properties of wisdom are to be found in it . . a great part of wisdom is to choose that which is a real good , to propound the greatest good for his end , eccles. . . . a wise man searcheth into the bottom of things , sees them inwardly ; many things appear good that are not so , this is onely found in a holy conversation . . another property of wisdom is to take a right way to attain his end . . he will loose no opportunity , but pursues the chiefest good with all his might , a wise mans eyes are in his head . a fool hath a price in his hand , but no heart to it . . he will part with a lesser good for obtaining a greater . . wisdom acts men by the highest principles , and is seen in a right judging and esteeming of things and persons , daniel . . puts men upon the noblest actions , prov. . . gods prescience or fore-knowledge is that , whereby god fore-knew all future things necessarily , certainly , immutably , and from everlasting . neither fore-knowledge f nor remembrance are properly in god , all things both past , and to come , being present before him . although gods prescience bring not a necessity upon events , yet it is necessary for all things to happen so as god hath fore-told , because god so fore-knows , as he hath decreed and wil'd it shall be ; but his decree give existence . a certain science and prediction of future and contingent things , is that first mark by which we are taught to distinguish the true god from idols , isa. . . vide voet. thes. de scientia dei , p. , , . so much for gods understanding ; his will follows ; by which god g freely , immutably , and efficaciously wils and approves of good , and that only , both the chiefest and first , viz. himself and his own glory , as the end , prov. . . and rom. . . iohn . . and also the secondary , inferiour and subordinate good , viz. that of the creature , as farre as it hath an image of that chiefest good , and tends as a mean to that ultimate end . god wils , . most freely ; for as liberty is essential to every will ; so it is chiefly proper to the divine , because it is a will especially ; yet god wils good necessarily with a necessity of immutability , but not with a necessity of coaction ; for he is necessarily aud naturally good , and that which he once willed , he alwayes wils immutably and yet freely ; . god wils efficaciously ; for no man resisteth , nor can resist his will , daniel . . rom. . . voluntas dei semper impletur aut de nobis aut à deo in nobis . augustine . . for a faculty or power of the soul whereby we will ; so we say there are these faculties in the soul , the understanding and the will. so for that faculty of willing which is in god , so it is one with gods essence . . for the act of his willing called volitio : so it is one also with his essence . for as he is eternal and immutable , so is also his will. . the object or thing willed , so iohn . this is the will of my father , that is , that which he willeth and hath decreed . so we say , it is the princes will , that is , that which the prince willeth ; he willeth his own glory chiefly . gods will is his essence h whereby he freely willeth good , and nilleth evil ; or it is a faculty whereby god chooseth all and only good , and refuseth all and only evil . the will of god is : . most holy , rom. . . psal. . the rule of justice , lam. . : ephes. . . deut. . . isa. . . . eternal , rom. . . . unchangeable , mal. . . rom. . . the will of god is one and the same , but it is i distinguished . in respect of the object into voluntatem beneplaciti & placiti . god wils good things , and good effects with the will of his good pleasure , approving them first of all , and by himself , he intends their end and means , ephes. . . but evil and evil effects as they are evil , he nils , disapproves and dislikes . yet he voluntarily permits evil , and as there is a good end of it , he wils it with the will of his pleasure , for it is good that there should be evil , psal. . . acts . . cor. . . divines thus distinguish , there is volitio mala & mali , to will sin to be , is not sinful , it had never come into the world if god had not will'd it . . in respect of application to the creature , into . absolute k , when god willeth and concludeth any thing concerning us without any condition in us . . conditional , when he wils , some condition being put in us ; so god would have all men saved on this condition , if they can believe . the first of these is by another name called voluntas beneplaciti , the last voluntas signi . gods will is : . secret , voluntas propositi , that whereby he hath absolutely , and freely determined with himself what he will do , permit or hinder . . revealed , voluntas praecepti , that whereby god hath manifested what he would have believed , done or left undone by his reasonable creatures , mark . . thess. . . that distinction of gods will into beneplaciti & signi , differs little from this . signi is the same with revealed . beneplacitum is the decree properly so called , which may be either hidden or manifest . it serves first to comfort us in adversities ; god is a most free agent , therefore he is not bound to second causes , so as he cannot help without them , psal. . . secondly , to exhort us to sobriety in our judgement of gods works . he is a most free agent , therefore we should not rashly exact of him a reason of his deeds . . we should labour first to know gods will ; so did eli , sam. . . . our wils should be pliable to the will of god. all goodnesse and truth in the creature is a conformity cum archetypo , say the schoolmen , of truth to the minde of god , and of goodnesse to the will of god , the first truth and goodnesse is in him ; those passages therefore in some mens writings had need to be well weighed , quaedam volita quia bona , & quaedam bona quia volita , god wils some things because they are good , as if some things were antecedently good to the will of god. his will is the rule of all goodnesse , non ideo volitum quia bonum , sed ideo bonum quia volitum . the power of grace mainly consists in a ready submission to the will of god. reason . . grace is the law written in the heart , ier. . . when there is a disposition there suitable to every commandment , praebendo vires efficacissimas voluntati , saith augustine . . the highest subjection of the soul to god is the subjection of the will. he will be obeyed as well as worshipped , as a god : . you are his servants his will should be subdued to his masters ends , he is to have no will of his own . . you are said to be married to god , hos. . . the woman is to subject her will to her husband , gen. . . . because the act of the will only is the act of the man , actus voluntatis est actus suppositi , psal. . . that is an act of a man , which if he were free he would choose to do , psal. . . . the main power of sinne lies in the will , the blame is still laid upon that , israel would have none of me , you will not come to me that you may have life , i would and you would not ; i am bound ( saith augustine ) meaferrea voluntate . . the main work of the spirit in the omnipotency of it , is seen in subduing the will , eph. . . psal. . . . our sanctification shall be perfect when our wils shall be perfectly subjected to god , heb. . . we should be careful : . to do his will cheerfully , speedily , sincerely , constantly ; a christian makes god in christ his portion , that is his faith ; and the word of god his rule , that is his obedience . . be patient under the hand of god in all afflictions , for nothing can befall us but that which is the good pleasure of our heavenly father . . we should not depart from the word of god , but make that the warrant of all our actions ; for there is nothing sinne but what god forbiddeth ; and nothing acceptable , but what he commandeth . a man may with a good will , will that which god nils ; as if a good sonne desire his fathers life whom god would have die , and one may will with an ill will , that which god wils with a good will , as if an ill sonne should desire his fathers death , which god also wils . . pry not into the lords secrets , they belong not unto thee , but be wise unto sobriety . . we should be afraid to sinne against god , who can punish how he will , when he will , and where he will ; god wils seriously the conversion of all men , by the preaching of the word , voluntate approbationis , by way of allowance , but not voluntate effectionis & intentionis , not effectually , by way of full intention to work it in them . it is one thing to approve of an end as good , another thing to will it with a purpose of using all means to effect it . gods commandments and exhortations , shew what he approves and wils , to be done as good ; but his promises or threatnings shew what he intendeth effectually to bring to passe . under gods will are comprehended affections which are attributed to god , and are divers motions of his will according to the diversity of objects . yet they are not sudden and vehement perturbations of god * as they are in man , rising and falling as occasion serves , but constant , fixed , tranquil , and eternal acts and inclinations of the will , according to the different nature of things , either contrary or agreeable to it . there are in man some habitual and perpetual affections , as love and hatred , much more hath the eternal will of god eternal affections , whiles it moves it self to the objects , without alteration , impression and passion . god is so far affected toward particulars , as they agree or disagree with the universal and immutable notions and idaeas of good existing in god from eternity ; so god hates evil and loves good , both in the abstract and universal idaea , and also in the concrete in particular subject as farre as it agrees with the general . chap. viii . of gods affections , his love , hatred . the affections , which the scripture attributes to god , are . love which is an act a of the divine will , moving it self both to the most excellent good in it self , and to that excelling in the reasonable creature , approving it , delighting in it , and doing good b to it , iohn . , . rom. . . in which definition two things are to be noted . . the object of gods love. . the effect or manner of gods love. the primary object of gods love is himself , for he taketh great pleasure in himself , and is the author of greatest felicity and delight to himself . the father , son and holy ghost , love one another mutually , matth. . . and . . iohn . , . and . . and . . and . . and . . the secondary object of gods love is the reasonable creature angels and men . for though he approve of the goodnesse of other things , yet he hath chosen that especially , to prosecute with his chiefest love : for these reasons . . for the excellency and beauty of the reasonable creature , when it is adorned with its due holinesse . . because between this onely and god , there can be a mutual reciprocation of love , since it onely hath a sense , and acknowledgement of gods goodnesse . . because god bestows eternity on that which he loves ; but the other creatures besides the rational shall perish . gods love to christ is the foundation of his love to us , matth. . . ephes. . . god loves all creatures with a general love , matth. . , . as they are the work of his hands ; but he doth delight in some especially , whom he hath chosen in his son , iohn . . ephes. . . psal. . . god loves his elect before they love him ; his love is actual and real in the purpose of it to them from eternity . there are four expressions in scripture to prove this : . he loves his people before they have the life of grace , ephes. . . iohn . . rom. , . . before they have the life of nature , rom. . . . before the exhibition of christ , iohn . . . before the foundation of the world was laid , ephes. . . tim. . . therefore god loves the elect more than the reprobate , and our love is not the motive of his love . object . how could god love them when they were workers of iniquity , hab. . . psal. . , . he loved their persons , but hated their works and wayes . god loved christs person , yet was angry with him when the guilt of our sins was upon him . he loves his people , . before conversion , amore benevolentiae , with a love of good-will and of pity , which is properly shewed to one in misery , ezek. . . . after conversion , with a love . of sympathy , isa. . . heb. . . and . . . of complacency and delight , psal. . , . that psalm is a prophecy of christ , see ephes. . . this love of his delight is discovered four wayes : . by his valuing of his people , since thou wast precious in my sight thou wast honorable . . by his commendation of his church and people , as often in the canticles . . by his frequent visits , luke . . rev. . . . by revealing his counsels to them . iohn . . . the effect or manner of gods love is , that god makes the person happy whom he loves . for he doth amploy reward that joy and delight which he takes in the holinesse and obedience of the elect , while he pours plentifully upon them all gifts , both of grace and glory . this love of god to the elect is : . free , hosea . . he was moved with nothing but his own goodnesse , ezek. . . . sure , firm , and unchangeable , rom. . , . iohn . . iohn . . and . . infinite and eternal , which shall never alter , iohn . . it is without cessation , psal. . . diminution , cant. . . interruption , rom. . . to the end , or alteration , every created thing is imutable . . effectual , as is declared both by his temporal and eternal blessings , iohn . . dei amare est bonum velle . . sincere , it is a love without any mixture , love , and nothing but love . this is the motive which perswades gods to communicate himself , and act for his people isa. . . rev. . . and hath no motive but it self , deut. . , , . iohn . . god hath no need of us , or our love , nor doth not advantage himself by loving us , iob . . . great and ardent , iohn . . and . . rom. . , . god bestows pledges of his love and favor upon them whom he hath chosen , and sometimes he sheds the sence of his love abroad in their hearts , transforms us into his own image , cant. . . and . . see zeph. . . we must love god appreciativè , love him above all things , and in all , psal. . . mat. . . intensivè and intellectivè , with all our might and strength . affectu & effectu , love him for himself , and all things for the lords sake : else it is not , . a conjugal love , . not an equal love , to love the gifts , and not the giver . we should love : . all the divine persons in the trinity , . the father , ye that love the lord , hate evil . . christ , for taking our nature upon him . he gave himself to us , and for us , cant. . . . the holy ghost , for drawing our hearts to the knowledge of this great mystery , rom. . . . all the divine properties and excellencies , whereby god makes himself known to the sons of men : love him for his holiness , es. . beginning , fidelity , cor. . . omniscience and dominion , the scepter of thy kingdom is a righteous scepter . . we should love all his ordinances , psal. . . and . beginning , and all his discoveries to us in his word , thess. . . we should expresse our love to him by our care in keeping his commandments , iohn . . iohn . . and . . and earnest desire of his presence , psal. . , . . our love should be conformed to gods , in loving the saints , psal. . . gal. . . iohn . . pet. . . and christ above all , desiring to be united to him , cor. . . pet. . . . we should admire the love of god , iohn . . for the sureness , greatnesse , and continuance of it , it passeth our knowledge , ephes. . . he hath given his son for a price , his spirit for a pledge , and reserves himself for a reward . that tantus so great a god , should love tantillos so little creatures as we before we were , rom. . . tales when we were enemies , rom. . . tantum so much . means to love god : . beg this love much of god in prayer . . study much to know him , his nature , attributes , excellencies . . labour to injoy communion ▪ with him . . mortifie other loves contrary to this , inordinate self-love , and love of the world , iohn . . there are many promises made to the love of god : . of temporal blessings , psal. . . rom. . . . spiritual , all the comforts of the gospel , cor. . . . of heavenly and eternal blessings , iames . . and . . . god is maximè amabilis , he is truly lovely . . consider the great benefits we receive from him , psal. . . . he desires us to love him , deut. . mark . , ▪ this affection onely and joy abide for ever , corinth . . ult . the second affection in god , contrary to love , is hatred , which is an act * of the divine will , declining , disproving and punishing of evil ' , prevailing and reigning in the reasonable creature . in which definition three things are to be noted : . the object of gods hatred . . the cause and condition of the object hated . . the effect of gods hatred . . the object of gods hatred is the reasonable creature , for that onely sins . he hateth iniquity , psal. . . hab. . . prov . . and the creature which ob stinately and stubbornly persisteth in evil , so that he doth rejoyce in the calamity and destruction thereof , psal. . . and . . prov. . . . the cause and condition of the object hated , is sin ; for which god abhors the delinquent creature ; onely the reasonable creature hath left his station , and defiled himself with the filth of sin ; all the rest of the creatures , whether brute beasts or insensible creatures , persist in the state of goodnesse wherein they were created , although perhaps not in the same degree of perfection and excellency for mans sin : but although god cannot hate the creature , unlesse as sinful , yet not every degree of sin , but a high measure of it , makes the person hated . it is true that god abhors the least sin , yet he doth not abhor the persons of the godly , in which are the reliques of sinne , as he doth those of the wicked in whom sinne reigns . . the effect of gods hatred is to punish the person whom he hates , psal. . . whom when once it is rejected by god , troops of evil do invade , god both permitting and commanding ; and this actual hatred or outward manner of manifesting it , it may not unfitly be referred to the divine justice . hatred in god is a vertue and fruit of his justice , and not a vicious passion . consider , . the unsupportable horrors of conscience , prov. . . . the painful death of little children , rom. . . . how grievously god punisheth the sins of the elect in his own son , when he was made sin he was made a curse . . how small sins have been punished : the angels for one aspiring thought were cast into hell ; uzza struck dead for touching the ark , fifty thousand bethshemites for looking into it . mr. peacock felt a hell in his conscience for eating too much at one meal . . the appointing of everlasting torments . we should hate sin ( for god hateth it ) and that with the greatest hatred , even as hell it self , rom. . sin is the first , principal , and most immediate object of hatred . paul mentioning divers evils , saith , god forbid . i hate vain thoughts , saith david , our affections must be conformable to gods. he hateth nothing simply but sin , and sinners for sinnes sake . . sin is , as most injurious to god , so most hurtful to man ; therefore it is in it self most hateful . the ground of hatred of any thing is the contrariety of it to our welfare , as we hate wild , fierce , and raging beasts , for their mischievousnesse , toades and serpents for their poysonfulness , which is a strong enemy to life and health . sin is the most mischievous and harmful thing in the world . just hatred is general of whole kindes , as we hate all serpents , so we should all sins . means to hate sin : . pray to god , that his spirit may rule and order our affections , and set the same against evil . . exercise our selves in meditating of the infinite torments of hell , which sin deserveth , and the fearful threats denounced against it in the word of god , of all sorts of evils . . we should labor to get out of our natural estate , for the unregenerate man hates god , psal. . . rom. . . christ , iohn . . and good men , eo nomine , as cain did abel , iohn . , . they hate gods ways and ordinances , prov. . , . this hatred is . causelesse , psa. . . . , intire , without any mixture of love . . violent , psal. . . . irreconcilable , gen. . . chap. ix . of the affections of anger and clemency , given to god metaphorically . other affections which are given to god metaphorically , and by an anthropopathy ; are . anger , * and its contrary , complacency or gentlenesse , which are improperly in god , for he is neither pleased nor displeased ; neither can a sudden either pertubation or tranquillity , agree to god ; but by these the actions of god are declared , which are such as those of offended and pleased men are wont to be ; viz. god by an eternal and constant act of his will approves obedience , and the purity of the creature , and witnesseth that by some sign of his favour , but abhors the iniquity and sin of the same creature , and shews the same , by inflicting a punishment , not lesse severe , but far more just then men are wont to do , when they are hot with anger , exod , . . now therefore , let me alone , that my wrath may wax hot against them , and that i may consume them , and i will make of thee a great nation . gods anger is an excellency of his own essence , by which it is so displeased with sin , as it is inclined to punish the sinner ; or a setled and unchangeable resolution to punish sinners according to their sins . god is greatly moved to anger against all impenitent sinners , especially the unjust enemies of his people , rom. . . and . , . cor. . . ephes. . . and col. . . deut. . . psal. . , because such wrong god : he cannot be hurt , for that were a weaknesse ; but he may be wronged , for that is no weaknesse , but a fruit of excellency , seeing nothing is more subject to be wronged then an excellent thing or person : for wrong is any behaviour to a person not suitable to his worth . and the more worthy a person is , the more easie it is to carry ones self unseemly . sin wrongs god : . in his authority ; when a just and righteous governor hath made just and right laws ; then it is a wrong to his authority , a denying and opposing of it , to neglect , dis-regard , and infringe those laws . sin is a transgressing of gods law , and impenitent sin , doing it in a very wilful manner , with a kinde of carelesnesse , and bold dis-respect of the law-maker . god should not have shewed himself wise , just , good , careful of mankinde ; that is to say , of his own work , if he had not made his law ; for it is a rule tending to guide man , to order his life most fitly for that which was the main end of it , the glory of his maker , and that which was the subordinate end of it , his own welfare . . it wrongs him in his honor , name and dignity ; it is a denying of his perfect wisdom and justice . . in his goods , abusing them : . in his person , sin being offensive to the purity of his holy person . lastly , the opposing of gods people wrongs him , in those that are nearest him . the properties of gods anger : . it is terrible : he is called bagnal chemah , the lord of anger , nahum . . his wrath is infinite like himself , rom. . . if we consider it , . in regard of its intension , for god is called a consuming fire , heb. . . it pierceth the soul , and the inmost part of the spirit . . in respect of its extension , it comprehends in it all kindes of evil , corporeal , spiritual , * in life , death , after death ; it reacheth to kingdoms , as well as to particular persons or families ; to the posterity , as well as to the present generation . . in respect of duration , it continueth to all eternity , iohn . . it is unquenchable fire . . irresistable , compared to a whirlwind . god is most wise , of great and perfect understanding . he is slow to anger , never moved till there be great cause ; therefore he holds out in his anger . great persons inflict great punishments on those with whom they are displeased . object . fury is not in me , isa. . . answ. take fury * for unjust , undue and excessive anger , which riseth too soon , worketh too strong , and continneth too long ; so it is not in god ; but a discreet and well advised motion against any offender , by which one is moved to punish him according to his offence ; anger so taken is in him . anger , wrath and rage , a ( or fury ) are sometimes promiscuously put one for another , and sometimes distinguished . anger is a boyling of the blood about the heart , causing a commotion of the spirits that are near . wrath is the manifestation of that inward distemper by looks , gestures or actions tending to revenge ; but rage is the extremity of both the former , prov. . . this may humble and astonish impenitent sinners , hos. . . psal. . . we must quench gods wrath as men do fire at the first , by casting in water , and taking away the fewel ; by repentance and reformation ; pour out water , sam. . . ier. . . psal. . . pray earnestly to him , zeph. . moses by prayer turned away gods hot anger from aaron and israel . . let us take heed of sinning , and so provoking god to anger ; and let us be angry with all sin , as he is . he is angry sometimes at the best people , israel his peculiar treasure , iudges . num. . . at the best of his people , with moses , aaron , and miriam , mic. . . exod. . . . at the best of their performances , their prayers , psal. . . gods meekness or clemency is a property in him , whereby he doth so moderate his anger , that it doth not exceed , yea it doth not match the hainousnesse of the offence ; or , it is a property , whereby the lord in judgement remembreth mercy , not laying such grievous punishments , or of so long continuance upon his creatures , as their sins deserve , no not when he doth correct them , sam. . . ier. . . ioel . . iohn . . , . queen elizabeth said , next the scripture she knew no book did her so much good as seneca de clementia . her clemency was such , that her brother king edward was wont commonly to call her , his sweet sister temperance . magistrates and ministers , and all christians should labor for this grace , they should be slow to anger , and moderate wrath . magistrates should rule , and ministers instruct in meeknesse . no vertue is so generally commended , tim. . . titus . . iames . , . humblenesse of minde , and meeknesse of spirit , are often in scripture set down together , ephes. . . coloss. . . god takes to himself also grief and joy . gods grief is his aptnesse to be displeased with a thing , as a man is with that which grieves him . joy is the excellency of his nature , by which he is well pleased with other things . so god attributes to himself desire and detestation , hope and fear . desire is that wherby he useth fit means to effect any thing . detestation is that whereby he useth fit and due means to prevent any thing . god is said to expect or hope for that which he hath used due means to effect , and therefore requireth that it should be . to fear what he hath used due means to prevent , and so will order the means that it may not be . chap. x. of gods vertues , particularly of his goodnesse . so much concerning the affections attributed to god , his vertues follow ; which as they have their seat in man , in the will and affections ; so it is not inconvenient for methods sake to refer them to the same in god. gods vertues * are his essence considered , as it always worketh orderly , fitly , and agreeably to perfect reason . they are not things differing from his essence as in us , but we must conceive of them according to our capacity , and handle them distinctly . by vertues we understand first in general the idea of vertue , or the chiefest moral perfection , by which god is in himself absolutely the best , and in respect of which all the vertues of angels and men are onely slender shadows and representations . for god is summum bonum , the chiefest good , and most perfect goodnesse , both metaphysically and morally ; so that his nature and will is the first rule of goodnesse and rectitude , with which , as far as things agree , so far they are , and are called good . . he is the cause of all goodnesse in the creatures , which have so much goodnesse as god works and keeps in them . gods goodnesse is an essential property whereby he is infinitely , and of himself good , and the author and cause of all goodnesse in the creature . gods goodnesse is considered as he is good in himself , yea , goodnesse it self , exod. . . psal. . . or as he is good to his creatures , which is his bounty , which being referred to his creatures , either as having goodnesse communicated to them , is his love ; or as being in misery , is his mercy , or as having deserved no good thing at the hands of god , but rather the contrary , is his grace . goodnesse * is the perfection of things for which they are desirable ; good and appetible are convertible : what is good is to be desired . god is to be desired of all , he is the chiefest good . the properties of which are these : . it is propter se amabile , to be desired for it self ; so onely god. . it is able to satisfie the soul , and that satisfaction which it gives is perpetual . in god there is both satiety and stability ; satisfaction of the appetite , and continuance of that satisfaction . . god is causally good , worketh all goodnesse in the creature , and doth good to them , psal. . . . eminently and absolutely good , the onely good . there is a goodnesse in the creature , its nature is good , but goodnesse is not its nature ; so there is none good but god ; viz. essentially , originally . our saviour matth. . . reproved one for calling him good ; not that he is not so essentially , but because he thinking him to be no more then a prophet , did yet call him so . god is onely good essentially , independently ; comparatively to god the creature is not good ; as a drop is no water compared to the ocean . the scripture proveth gods goodnesse , . affirmatively , when it affirmeth that god is good , and commends his goodnesse . . negatively , when it denieth that there is any evil in him , psal. . . deut. . . . symbolically , when it celebrateth the riches of his goodnesse , rom. . . . effectively , when it affirms that all the works of god are good , gen. . . it was said of every thing particularly when it was made , the lord saw that it was good ; and in the conclusion of the whole creation , god saw all his works that they were good , yea , very good ; that is , commodious for the comfort of man , and all other creatures . he made all things good , therefore he is good himself . this may be proved by the goodnesse which still remains in the creatures ; each creature hath yet remaining in him a power and fitnesse to do much good , and bring much comfort to man , as daily experience proves ; therefore he , that notwithstanding the rebellion of man hath continued yet much good in the world , is surely good ; the beasts do good to their yong , man to his children ; this power they received from god. . god is to be loved , honored , praised , and served by man , therefore he is good ; or else he were not worthy this respect from the creature . the goodnesse of god is either considered ad intra and absolutely , or else ad extra and respectively . for the first , god in himself is good . this appears : . in reckoning up all the kindes of good things that are ; for there is . bonum utile , the profitable good ; now how happy must they needs be who have him , which can command all things ; if thou hast him , thou hast all things else in him . . there is bonum jucundum , taste and see how sweet he is , at thy right hand are pleasures for evermore . . bonum honestum , he is the holy god , the author of all holinesse , and the exemplar of it . . this goodnesse of his cannot be increased , it being his essence , it cannot be made better ; for god hath in him , not onely all the actual , but all the possible goodnesse that is in the creatures ; any creature still may be better ; thy riches , honors , comforts may be better , but thy god cannot be a better god ; therefore we should infinitely affect him more then all creatures . . it is independent goodnesse , he is omnis boni bonum ; hence he is said to be onely good , that is , essentially and immutably . . it is essential ; the essence and goodnesse of the creatures is different ; goodnesse in the angels the perfectest creatures , is a superadded quality to them , they may be good , but ille bonus suo bon est , he is good with his own goodnesse , he cannot be god if he be not good . . it is illimitted goodnesse , infinite , without all bounds , above all that can be conceived , he being essentially so , and not limited to this or that being , neither is his goodnesse . . it is immixed goodnesse , iohn . . he is light , and there is no darknesse in him , not the least evil of sin . . it is the samplar and form of all goodnesse in the creatures : so far a thing is good as it doth resemble him . all the good of a creature is in god always : . eminently , as you consider it in its kinde , without imperfection . . efficiently , as he is the author and cause of all the good the creature hath . . exemplarily , as he is the rule and patern of all goodnesse . . finally , as he is the chiefest good of all creatures , so that all terminate their desires in him . secondly , god is good respectively in what he doth to the creature : that appeareth in the good things bestowed upon them . he gives to all liberally , especially the rational creatures , as men and angels , partake of his goodnesse , being made capable of enjoying him for ever . . in the evil he keeps off from the elect ; as he will withhold no good things , so he will let no evil befal them . object . god is infinitely good ( say the arminians ) therefore he cannot but naturally will good to the creature . sol it doth not follow ; for out of his goodnesse he made the world , his goodnesse freely communicated , not out of necessity , then it will follow that he naturally made the world . . god is infinitely just , therefore he also naturally wills the perdition of all sinners , which they will not admit . . he is infinitely good in himself , not therefore so to his creatures , for so he should will all good to them , and actually communicate it , and so should save all . notwithstanding gods goodnesse of nature , he suffered man to fall ; but yet he was so good that he would not have suffered it , unlesse he could have shewed as much goodnesse to man another way ; and indeed christ is a greater good to us by faith , then adams innocency could have been ; but yet since that evil is come into the world , how many calamities might befal thee , did not gods goodnesse prevent it ? that the earth swallows thee not up t is gods goodnesse . the goodnesse of god is so great , that no creature should suffer punishment , but that the justice of god doth require the same , or else some greater good may be drawn from thence , ezek . . object . how doth it agree with gods goodnesse , that it is said psal. . . with the froward he will shew himself froward ? answ. in the general , the meaning is onely , that gods judgements shall agree with mens manners , and david shews not how god is in himself , but relatively how he is to us . we should . love god because of his goodnesse , for it is the proper object of love . that which is the chief good , ought to be the principal object of all the powers of our souls . god is the principal good : o that we could account him so , and accordingly carry our selves toward him . sine summo bono nil bonum , there is no thing good , without the chiefest good , psal. , . . imitate him , be good as he is good , be like our heavenly father , good to all , summae religionis est imitari quem colis . aug. de civ . dei , l. . c. . it is a chief point of religion to imitate him whom we worship , rom. . . cleave to that which is good , we should still be doing or receiving good . . gods goodnesse will support his children in their calamities , nehem. . . and arm them against poverty , and the fear of death it self . i do not fear to dye ( said ambrose ) because we have a good lord. nec pudet vivere , nec piget mori , quia bonum habemus dominum . we are much to be blamed for sleighting , despising or neglecting him the fountain of all goodnesse . man is a most loathsom creature that hateth , and foolish , that sleighteth this chief good . here is a ground of thankfulnesse to gods people , which enjoy the goodnesse of god in part here in the creature , and shall hereafter immediately and fully . god is good to all in bestowing upon them gifts of nature , of body or of minde , but he is especially good to some , whom he hath chosen to life eternal . we may see the great evil of sin ; nothing is so opposite to this attribute of gods goodnesse as sin ; the devils are not evil as creatures , but as sinful . chap. xi . of gods grace and mercy . so much in general of gods vertues . secondly , in special , the vertues which imply not imperfection in the reasonable creature , are attributed to god. the principal of which are , . bounty or graciousnesse , by which god shews favor to the creatures freely , and that either commonly or specially : . commonly , when he exerciseth beneficence and liberality toward all creatures , pouring upon them plentifully all goods of nature , body , minde and fortune , so that there is nothing which tasteth not of the inexhausted fountain of his blessings and goodnesse , matth. . , . psal. . , . gods bounty is a will in him to bestow store of comfortable and beneficial things on the creature in his kinde . this bounty he shewed to all things in the creation , even to all spirits , all men and all creatures , and doth in great part shew still , for he opens his hand , and filleth every living thing with his bounty , he gives all things richly to enjoy . . specially toward the church , by which he bestoweth eternal life on certain men fallen by sin , and redeemed in christ , titus . . and . . as this is exercised toward the whole church , so in a special manner toward some members of it , as toward enoch , moses , iacob , paul , and especially abraham , who is therefore often called the friend of god ; he made with him and his seed a perpetual league of friendship , and he constantly kept his laws and statutes , iohn . , . gods graciousnesse is an essential property , whereby he is in and of himself most gracious and amiable , psal. . . god is onely gracious in and of himself , and whatsoever is amiable and gracious is so from him . gods graciousnesse is that a whereby he is truly amiable in himself , and freely bountiful unto his creatures , cherishing them tenderly without any defert of theirs , psal. . . and . . gen. . . pelagius taught , that grace is given to men in respect of their merits , gratia dei datur secundum merita nostra , he said that gods will had respect to merits foreseen , for this pelagius was condemned for an heretique in three synodes . s ● austin refuteth this error , and referreth the matter to gods will and purpose onely . b. carleton against mountague , ch. . vide bellarm. de gratia & lib. arbitrio l. . c. , , . iohn scotus was the greatest pelagian that lived in his time ; for it was he that brought in the doctrine of meritum ex congruo , he teacheth that faith , charity , repentance , may be had ex puris naturalibus , which some of the most learned papists do confesse to be the true doctrine of pelagius , vide bellarminum de gratia & libero arbitrio l. . c. . god is gracious to all , psal. . , , . but especially to such whom he doth respect in his well-beloved son , jesus christ , exod. . . isa. . . luke . . gen. . . cor. . . gods free favor is the cause of our salvation , and of all the means tending thereunto , rom. . . and . , . ephes. . , . and . . rom. . . titus . . heb. . . rom. . . cor. . , . the gospel sets forth the freenesse , fulnesse , and the powerfulnesse of gods grace to his church , therefore it is called the word of his grace , acts . . and . . the gospel of the grace of god , acts . . deus expandit gratiae immensum coelum , luther . gods graciousnesse is firm and unchangeable , so that those which are once beloved can never be rejected , or utterly cast off , psal. . . god bestoweth , . good things . . freely . . plentifully , psal. . . . in a special manner he is gracious toward the godly . love is . grounded often on something which may deserve it ; the grace b of god is that love of his which is altogether free . . grace is such a kinde of love as flows from a superiour to an inferior ; love may be in inferiors toward their superiors . we should be also liberal in our services toward god , in our prayers and good works . we should desire and strive to obtain the grace and favor of god. david often calleth on god to cause his face to shine upon him , and to lift up the light of his countenance upon him . the holy patriarchs often desired to finde grace in the eyes of the lord. it is better then life to him that hath it ; it is the most satisfying content in the world , to have the soul firmly setled in the apprehension of gods goodnesse to him in christ. it will comfort and stablish the soul in the want of all outward things , in the very hour of death . . it is attainable , those that seek gods face shall finde him . means of purchasing gods favor : . take notice that your sins have worthily deprived you of his favour , and presse these thoughts upon you till you feel your misery ; meditate on the law , to shew you your cursednesse . . consider of the gracious promises of the gospel , and see the grace of god in christ. his grace was exceeding abundant , saith the apostle . . confesse and bewail your sins , with a full purpose of amendment , and cry to god for grace in christ. . this stayes our hearts , when we apprehend our own unworthinesse ; god is gracious , and shews mercy to the undeserving , the ill-deserving . . we should acknowledge that all grace in us doth come from him the fountain of grace , and should go boldly to the throne of grace , and beg grace of him for our selves and others , heb. . paul in all his epistles saith , grace be unto you . the apostle , ephes. . . and so on , speaks of redemption , vocation , justification , glorification , and all this , saith he , is to the praise of his glory , and . . verses , we should give god the praise of all : he is the first cause , and last end . the arminians will seem to say , that all comes from grace , and that faith is the grace of god , but they say it is a power given to all , and that god hath done alike for all , onely some improve the power of reason and will better then others , without any special discriminating grace from god ; then god is not the first cause , that i believe it is the free working of god within me . we should take heed of encouraging our selves in sin , because god is gracious ; this is to turn gods grace into wantonnesse . we should frequent the ordinances where god is graciously present , and re●dy to bestow all his graces on us : the word begets grace , prayer increaseth it , and the sacraments seal it . it refutes . the papists , which boast of their own merits , by the grace of god i am that i am , cor. . . rom. . . by grace we are saved , ephes. . . they distinguish grace into that which is gratis data freely given , as the work of miracles , the gift of prophesying , and that which is gratum faciens , making us accepted , as faith and love are graces making us accepted ; but the grace which maketh us accepted , is freely given , therefore they are not opposite members . there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace , and the gift of grace , they differ as the cause and the effect , as lux in sole , and lumen in aere , one is in god subjectivè , the other in man objectivè . . the arminians ( the patrons of mans free will , and enemies of gods free-grace ) who say that a man may so far improve naturals as to merit grace , and that god gives effectually grace to the wicked which * shall never be saved , to iudas as well as paul. how is that effectual , which moving men unto faith and repentance , doth never bring them to one nor other ? it seems these remonstrants never learnt this lesson , arminio praeceptore ; for he defines effectual grace to be that qu● sortitur effectum , which obtains the effect . they say that a man without gods grace may keep all the commandments , whereas christ saith not ( as augustine * notes ) iohn . . without me you can do little , but , without me you can do nothing . never had the church of god ( saith dr. featly in his pelagius redivivns , . parallel . ) since the apostle st. paul , a more valiant and resolute champion of grace then st. augustine . pelagius would change himself into divers forms , as is manifest by the history of him ; although sometimes he seems to restrain the whole operation of grace to external perswasions ; yet being pressed by augustine and others , both he and his disciples have often been compelled also to confesse the inward gifts of grace and the holy ghost . it comforts us against sin and fear of eternal death , rom. . , . paul and silas sung in prison . we ought to love and reverence god above all ; and return praise to him for his free goodnesse ; gracious and amiable men win love and reverence from others . some divines think david is called a man after gods own heart , especially for his frequent praising of god in the psalms . we should learn contentation and patience also under gods hand , and to bear losses quietly in these times , since all that we have we received freely from god. this was iobs argument , the lord hath given , and the lord hath taken , though he was plundered by the chaldeans and the sabeans . . mercy , which is , at it were , a sense of another misery , with a prompt and ready inclination of the will to help the creatures freely in their miseries . this affection god challengeth as proper to himself , and glories in it . heroick and noble spirits are most gentle and merciful ; cruelty is a sign of a weak and base minde . this merciful nature of god , although it principally appear toward man , as appears by the laws given concerning orphans , widows , strangers , poor , and others oppressed with any calamity , yet his mercy is exercised also toward the bruit beasts , dent. . , , . exod. . , , . mercy is a disposition toward the creature considered as sinful and miserable by his sin . it is a readinesse to take a sit course for the helping of the miserable , or it is an attribute in god * whereby the lord of his free love is ready to succor those that be in misery , iudges . . & . . he is called the father of mercies , cor. . . said to be abundant in mercy , pet. . . rich in mercy , ephes. . . he hath a multitude of mercies , psal. . . is said to be of tender mercy , psal. . . luke . . to have bowels of mercy , psal. . . gods mercy in scripture usually hath some epithets , matchlesse , jer. . . great , sam. . . psal. . . and . . nehem . . everlasting ▪ psal , . . luke . . free , ephes. . rom. . , . sure , isa. . . gods mercy to his church shines in these things : . in passing by her insirmitimes , exod. . . . in accepting her endeavors . . in correcting , . sparingly . . unwillingly . . in providing all things needful for it . mercy in god is not any passion or quality , as it is in men , but it is the very divine essence it self , and therefore * perpetual and infinite , such as no tongue can expresse . mercy in god and in us differ : . it is in him essentially , in us as a quality . . in him primarily , in us secondarily . gods mercy is the cause of all mercy , it is without motive or worth in us , natural , free , rom. . . boundlesse , extends to a mans soul , body , this life , the next , to a man and his posterity , exod. . , . it is above all his works , psal. . . it is beyond his promise , and our expectation . he doth acts of mercy with delight , ier. . . mic. . . counts it his glory to shew mercy , ier. . . reasons : . whatsoever good and commendable thing is to be found in the creature , that must needs be found eminently and excellently in the creator , from whom it is derived to the creature ; and who could not derive it to the creature , if he had it not more perfectly in himself . now mercy is to be found in all good men , and it is a lovely and commendable thing in them , such as begets good will and liking towards them ; therefore it is much more fully in god. . he hath great mercy in him ; if god be merciful at all , he must needs be merciful in great measure , yea , above all measure , beyond all degrees , in all perfection ; for the essence of god is infinite , and his wisdom , power , and mercy are infinite . see gen. . . isa. . . and . , . he gives and forgives far beyond us . first , he exceeds us in giving . . our curtesies are often extorted from us , luke . . he gives freely , isa. . . rom. . . iehn . . . we give but small gifts , god the greatest , himself , his son , his spirit , iohn . luke . . rom. . . iohn . . . we give with self-respect , iob . . . we give to our friends and relatives , sam. . . matth. . . . we are soon weary of giving , but so is not he , iames . . sam. . , . . we give at death , when we can keep no longer , rom. . . secondly , he exceeds us in forgiving . . man is revengeful to those which wrong him , so is not god , exod. . . hos. . . ier. . . . we forgive when it is not in our power to avenge our selves , sam. . . we are always in gods power . . we are hardly drawn to forgive , neh. . . psal. . . ephes. . , , . isa. . . luke . . . we cannot forgive often , mat. . . god doth , gen. . . . if we forgive , we do not forget , ier. . , , . mark . . there is a mercy of god , which extends to all his creatures , psal. . . luke . . god is merciful unto all men as men . first , to the worst of men , his foes : . in giving the good they do not deserve , but abuse . he gives abundance of outward blessings to them , . in their bodies , firm strength , psal. . . . their estates , fills them with hid treasures , psalm . . . in liberty , they are free from fear , iob . . . in their posterity , iob. . . . in forbearing that evil they deserve and provoke him every day to inflict , acts . . yet he perfectly knows their sins , and hates sin infinitely , psal. . . and hath power in his hand to execute vengeance on sinners : when wicked men abuse all these forbearances , slight his threats , isa. . . rom. . and his own people are much offended with this forbearance of his , ierem. . . hab. . . secondly , to his own children especially , is god rich in mercy ; all his mercies and forbearances to the wicked are for the good of his own , he hath saving , sanctifying , pardoning , cleansing mercies for his saints : . in all ages . . to them of the lowest form , zach. . . matth. . . . in their saddest condition , psal. . nlt. the special mercy of god is offered unto all within the church , ezek. . , acts . , but is bestowed onely upon some , viz. such as receive christ , iohn . , . this life is the time of mercy , wherein we obtain pardon for sin ; after this life there is no remission or place for repentance . all blessings spiritual and corporal are the effects of gods mercy . common blessings of his general mercy , speciall blessings of his special mercy . the effects of gods special mercy , are , . the giving of christ for us . his word . . justification . . sanctification . . giving his spirit for a comforter in our griefs and afflictions ▪ iohn . . . the sacraments . mercy must accord with wisdom , justice , and truth ; therefore those that stoop to justice by acknowledging their offence , and worthinesse to be punished for it , and are sorry they have so offended , and resolve to offend so no more , and earnestly also implore gods mercy , shall partake of it . the lord is plenteous in mercy to all which call upon him , and the lords delight is in them which fear him , and hope in his mercy . judge your selves , and you shall not be judged ; humble your selves under the hand of god , and he will exalt you . on these terms he will shew mercy universally to all , which submit to him thus , and seek to him for mercy , without any exception of person , fault , time . quest. whether mercy and justice be equal in god , and how can he be most just and most merciful ? answ. mercy and justice may be considered ad intra , as they are essential properties in god , and so he is equally just as well as merciful . . ad extra , as he puts himself forth into the outward exercise of mercy and punishment . in this latter sense , we must distinguish between this present time , where mercy triumphs against judgement , iames . . and the day of judgement , that is a time of justice and retribution to the wicked ; and so david speaking of this present time , saith , all thy ways are mercy and truth , psalm . and that of the schools is true , remunerat ultra condignum , punit infra . gods justice and mercy are both infinite and equal in him , * onely in regard of man there is an inequality : for god may be said to be more merciful unto them that are saved , then just to them that are damned ; for the just cause of damnation is in man , but of salvation is wholly from god. in himself and originally they are both equal , and so are all his attributes ; but in respect of the exercise and expression upon his creatures and abroad in the world , there is some difference . mr. bolton on prov. . . justice seeks a fit object , mercy onely a fit occasion ; justice looks on those which deserve , mercy onely on those which need . . we should believe this point , labor to be fully perswaded in our hearts that gods mercies are great and many ; he hath preventing mercies ; how many sins hath he preserved thee from ? . sparing mercies ▪ * lam. . ▪ behold gods severity * towards others , and mercy toward thee . . renewing mercies . . pardoning mercies . he is willing and ready to help us out of misery ; therefore we should praise him for this attribute : how excellent and desirable a thing is mercy ? therefore give him the glory of his mercy . . it is full of comfort to a childe of god , he need not be dismayed with any thing , not his imperfections , since the devil himself cannot hurt him ; for god is more merciful to help him , then the devil can be malicious to hurt him . . we should be encouraged to seek to him for mercy , seeing there is so great store of it in him . there is an infinitenesse of mercy in god , so that whatever my sins have been , if now i will turn , he will accept me ; if i strive to turn he will enable me ; therefore i will now run to him * for mercy , i will fall down before the throne of justice , and confesse i have deserved wrath , and nothing but wrath , but will cry to him for mercy . the great motive to draw sinners to repentance , is gods mercy , isa. . . acts . , . this will . keep men from despair , psal. . ▪ and carnal confidence , isa. . . cor , . . . it lays the greatest obligation on men , tit. . . and gives the clearest satisfaction , rom. . . . it is the great aim of the scripture to draw men by mercy , exod. . . neh. . . luke . . isa . . ier. . . . it is the aim of providence , and all gods dispensations , psal. . . those that have and do seek , should give him the glory of his mercy , and take comfort themselves in the confident hope of finding mercy . praise him for his mercy to others , and he will give thee some comfortable hope of finding it thy self . . we should be merciful like god , to our selves and brethren , their souls and bodies , imitate his mercy , be you merciful to the afflicted and distressed , shew mercy freely and constantly , and then we shall obstain mercy , mat. . . . we should labor to be qualified for mercy . . confesse our sins , and forsake them , prov. . . . fear god , his mercy is on them that fear him , luke . . psal. , ▪ , . . love god , he shews mercy to them that love him , exod. . . . trust in god , then mercy shall compasse us , psal. . . . think on good things , then we shall have mercy , prov. . . . keep close to the rule of gods word , gal. . . chap. xii . of gods iustice , truth , faithfulnesse . a third vertue in god is iustice , by which god in all things wills that which is just ; or it is the attribute whereby * god is just in and of himself , and exerciseth justice toward all creatures , and giveth every one his due , isa . . psal. . . gen. . . zeph. . . rom. . , . pet. . . thess. . , . tim . . iohn . & . . justice in man is a setled will to do right in every thing to every person , so god hath a setled will to do right , shall not the iudge of all the world do right ? and , are not my ways equal ? god stiles himself by this title , and gives himself this attribute , zeph. . . gods justice is twofold : . disposing , by which , as a most free lord and supreme monarch of all , he disposeth all things in his actions according to the rule of equity , and imposeth most just laws upon his creatures , commanding and forbidding onely that which is fit for them in right reason to do and forbear . . distributive , which renders to every one according to his work , without respect of persons , psal. . . iob . , . prov. . . ier. . . ezek. . . mat. . . deut. . . chron ▪ . . acts . . ephes. . . gal. . . and this distributive justice is also twofold , praemii , & paenae , of reward and punishment . . of reward , when god bountifully rewards the obedience of the creature with a free reward , thess. . , . mat. . , . mark . . god bestows this reward not onely on the godly , both by heaping divers mercies on them in this life , and by the fulnesse of glory and felicity in the life to come , but also on the wicked , whose moral actions he rewards with temporary rewards in this world , as the obedience of iehu , the repentance of ahab . . of punishment , by which he appointeth to the delinquent creature , the punishment of eternal death for the least sinne , gen. . . rom . . which death is begun in this life , in divers kindes of miseties and punishments , which for the most part are proportionable to their sins , gen. . . and . ▪ but is perfected in the life to come . when the full wrath of god is poured upon it , iohn . . thess. . . this justice is so essential * to god , immutable , and ( as i may so speak ) inexorable , that he cannot remit the creatures sins , nor free them from punishment , unlesse his justice be satisfied ; god cannot dispense against himself , because sins do hurt the inward vertue of god , and the rule of righteousnesse , the integrity therefore and perfection of god cannot stand , if he satisfie not that ; yet through his bounty and goodnesse he hath found out a way by which due satisfaction may be given thereunto ; viz. by christ , who hath born a punishnent equivalent to our sins , for us . the scripture proves the justice of god , . affirmatively , when it calls him just , a revenger , holy , right , and extols his justice , exod. . . psal. . , ier. . . . negatively , when it removes from him injustice and iniquity , respect of persons , and receiving of gifts , and also all the causes and effects of injustice , deut. . . & . . dan. . . iob . . . affectively , when it attributes to him zeal , anger , fury , exod. . . & . . numb . . . which are not in god such passions as they be in us , but an act of the immutable justice . . symbolically , when it calls him a consuming fire , deut. . . compares him to an angry lyon , an armed souldier , isa. . . . effectively , when it affirms that he renders to every one according to his works , sam. . . gods justice comprehends his righteousnesse and truth , he is just in words and deeds . gods justice * is considered four ways : . as he is free lord of all , and so his decrees are just , rom. . . . . as he is god of all , and so the common works of preserving both the good and bad are just , tim. . . mat. . . . as a father in christ , and so he is just in performing his promises , and infusing his grace , and in bestowing the justice of his son , iohn . . . as judge of all the world , and so his justice is not onely distributive , but corrective . his justice is , . impartial ; he will not spare , . multitude , all s●dome and gomorrha , and the old world perished . . great ones , the excellency or greatnesse of any creature will not exempt it from punishment ; the angels and adam fell , he spared not the angels , but threw them into hell . adam was cast out of paradise for one sinne . . neernesse ; the jews , gods people formerly , are now cast off ; moses and david were punished . . general , it extends to a mans posterity ; god will visit the iniquity of fathers upon their children . . inexorable , no sinners can escape unpunished ; the sins of the godly are punished in their surety christ , and they are afflicted in this life . god is justice it self , justice is essential to him , his will is the rule of justice : a thing is just because he willeth it , and not he willeth it because its just . he will right the wrongs of his children , thess. . , , . he cannot be corrupted nor bribed . gods justice comprehendeth two things under it : . equity , in that he directs men equally , and requites them equally , commanding all and onely good things , such as they in reason ought to do , promising and threatning fit and due recompences of their obedience and disobedience . . truth , whereby he declareth nothing to them but as the thing is ; and fidelity , whereby he fulfilleth all that he hath spoken . the arminians urge , how can god in justice command a man by his word , the performance of that which cannot be done by him , without the inward help of the spirit , and yet in the mean time god denies this inward grace unto him ? god may without blemish to his justice , command man to perform his duty , although he have now no strength to do it , because once he had strength , and he hath now lost it precepts and exhortations ordinarily signifie the approving w●ll of the commander , and his duty to whom they are propounded , although sometimes the duty rather of the hearer , then the will of the speaker be declared by them . rescrip . ames . ad responsum . grevinch c. . deus jubet aliqua quae non possumus , ut noverimus quid ab illo petere debeamus , aug. de grat . & lib. arbit . c. . gods commandments and exhortations shew what he approves and wills to be done as good , but his promises or threatnings shew what he intendeth effectually to bring to passe . mr. pemble of grace and faith. da domine quod jubes , & jube ▪ ●uid vis , said austin . god giveth thee , although thou be unable , a law to square thy life by for three causes , ut scias quid acceperis , ut videas quid amiseris , ut intelligas unde repetendum sit quod amiseris . it reproves such as live in sin , exod. . . psal. . . gal. . . if god be merciful that he may be feared , much more is he just that he may be feared . . we must take heed of justifying the wicked ; we should be just in our actions to man , in buying and selling , in rewarding and punishing , magistrates , ministers , masters , parents should be just . we should not murmure at gods disposing justice in making us poor , and should yield to his directing justice , obeying his commandments seem they never so unreasonable . mauritius the emperor , when his wife and children were murthered before him , and his own eyes after bored out , uttered this speech , iustus es , domine , & recta judicia tua . we should get christs righteousnesse to satisfie gods justice for us , and to justifie us . the consideration of gods justice , should afright us from hypocrisie , sinning in secret , keeping bosom sins . it ministers comfort to the godly , who are wronged by the wicked , they shall have an upright and just judge , who will uphold them in a good cause , psal. . . it may serve to exhort us to glorifie gods justice , both in fulfilling of his promises , and punishing wicked men , psal. . . and . . . god is true. truth or veracity is , by which god is true as in himself , so in his sayings and deeds . he revealeth himself to his creature such a one as indeed he is . real truth , or the truth of things , is a property of them by which they are the same indeed which they seem . it is an agreement betwixt the being and appearance of things ▪ it is double , . essential , or of the very substance of things . . accidental , of the qualities and actions of things ; and this , as it is referred to the reasonable creature ( for such truth can be no where but in it ) is inward and outward according as the actions are . inward truth of understanding , is an agreement betwixt its conceit of things , and the things themselves , contrary whereto is error , or misjudging , and of the will contrary to hypocrisie and dissimulation . outward , . of word , which is logical , when i speak as the thing is ; moral , when i speak as i conceive the thing to be ; and also in the matter of promises , when i mean as i say , and hold still that meaning till i have actually made good my words . . of deeds , when they are such in the intention and meaning of my minde , as in the outward pretence , and are agreeable to the promises i have made . god is true in all these respects : . his essence is real and true , he is a god indeed , not in imagination alone ; the scripture calls god the true god , to know thee , saith our saviour christ , the onely true god , and whom thou hast sent , iesus christ. he is the true god , not a bare conceit of our own head or siction : he hath not an imaginary and counterfeit , but a very real being ; he is indeed such he saith he is ; for that which gives being to other things , must needs it self be in very deed . the other supposed gods alone in name and in fancy of the worshippers , but he is . . he hath a true , not an erroneous conceit of things , he knows all things most exactly , he is indeed a willer of true goodnesse . . he speaks nothing but as the thing is , and as he doth conceive it ; he means what he promiseth , and doth what he means , the lord dissembleth not with men ; he is true in his word , and his whole word , whether narrations , promises , threats , visions , or predictions : he is abundant in truth , exod. . . what he telleth , it is as he telleth it ; what he promiseth or threatneth to do , he intendeth , and will perform , psalm . , , deut. . . cor. . . promissa tua sunt ; & quis falli timeat , cum promittit veritas ? aug. confes. l. . c. . . god is true in his works , they are not done counterfeitly , as those of the devil , but truly , psal. . . rev. . . the scripture proves the truth of god , . essentially , when it affirms god to be true in his works , deut. . . psal. . . rev. . . & . . . in his words , which is proved both affirmatively , iohn . . sam. . . and negatively , num. , . sam. . . heb. . . reason . all lying and falshood ariseth from weaknesse * and imperfection , or wickednesse , neither of which is in god , seeing to be god is to be perfect and absolute . he is the lord god of truth , psal. . . his son is truth , iohn . . his holy spirit , the spirit of truth , iohn . . the gospel is the word of truth , col. . . god is the chief and first truth , the author of truth , truth is in him essentially and immutably , psal. . . onely true , rom. . . this distinguisheth him from false gods , chron. . . iohn . . god is worthy to be trusted , honored , and esteemed , ergo most true . where it is said , god seduced the prophets , it is not so understood , as if god inspired a false prophecy and an error ; but that he delivered them to the devil to be seduced . . it serves to reprove the wicked , who believe not threats ; and the weak christians , who in temptations and desertions doubt of promises . . it exhorts us to desire the manifesting of this truth , psal. . . we should be true like god. zach. . . in our words and deeds , keep our vows with god , and promises with men . god loves truth , as in himself , so in his creatures , but abhors dissimulation and hypocrisie , prov. . . the true church is the pillar of truth , gods word the word of truth , psal. . we should therefore believe gods word , and depend upon his promise , seem it never so unlikely or impossible , give him the glory of his truth ; he that believeth , setteth to his seal that god is true , he that believeth not , maketh god a lyer . will you receive the testimony of men ? and will you not much more receive the testimony of god ? he that believeth gods promises , will surely do the things to which the lord by promises encourageth him : he that believes the threats , will forbear the thing which god by his threats seek to deter him from . this is matter of solid comfort for all the true children of god ; if he be faithful , they must be happy . truth is that vertue of the will by which it is moved to goodnesse for gods sake , when the thing moving us to be good , is gods commandment , and the end whereat we aim is the glorifying and pleasing of god , then we serve god in truth . . god is faithful , rev. . . first , in himself , by an uncreated faithfulnesse . secondly , in his decrees , isa , . , . thirdly , in all his ways and works , psal. . . . of creation , pet. . ult . . of redemption , heb. . . . of justification , iohn . . . of protection and preservation of his church , rev. . . fourthly , in all his words and speeches : . his commandments are the rule of truth and faithfulnesse to us , psalm . . . his predictions are all faithfully accomplished many thousand years after , as christs incarnation in the fulnesse of time , so gen. . . . his menaces are most faithful . . his promises , exod. . . heb. . . there is a difference between faithfulnesse in the creator , and in the creature . . this is the ocean and fountain from whence all faithfulnesse and truth in men and angels issue . . this is the rule and measure of that , and the nearer it comes to this , the more compleat it is . . it is unchangeable in him ; the angels that fell were faithful , but soon changed , so adam . . it is in god in most high perfection . reasons . . because of his most just and righteous nature , whose most righteous will is the rule of all his ways , psal. . . . he is most perfect and unchangeable in perfection . . because of his most pure and holy affection . . there is no imperfection in him to hinder his faithfulnesse . gods faithfulnesse is the ground of all true religion . . we must ground all the doctrine of faith , all the articles of faith , all our judgement and opinion in matters of faith upon this faithfulnesse of god , and this by holding fast all the faithful word , titus . . rom. . . . all our obedience of faith must be grounded on this , iohn . . heb. . . & . , zeph. . . heb. . . . all our prayers of faith must be grounded on gods faithfulnesse , dan. . . iohn . . pet. . psal. . . . all sound profession of faith must be grounded on this , genes . . . psal. . . . all true perseverance in the faith , cor. . . & , . we must be faithful : . to god , by being faithful in his covenant , as the psalmist speaketh . . to men for gods sake in our several places , in friendship as david and ionathan . moses and christ were faithful , the apostle saith , in stewards it is required that they be found faithful , cor. . titus . . cor. . . ephes. . . col. . , . sam. . . sam. . . nehem. . . tim . . faithfulnesse is required and commended in all sorts of men . reasons : the welfare and prosperity of all estates dependeth upon mans fidelity and faithfulnesse , it will be impossible for any good to be done amongst men , if each in his person and place be not faithful ; this therefore is required of all men . faithfulnesse is that vertue by which a man is careful to perform constantly and in truth all those duties to which either his place or promise , or both , do binde him . or , it is that vertue by which a man is as good as his word , when one doth speak good , and is in deed as good as in speech , this is faithfulnesse . it hath two parts : . the agreement of his meaning with his words at the time that he speaketh , when he purposeth to do according as he speaketh . . the agreement of his actions with his words and meaning , when he continues constant in his purpose till he have done what in him lies to effect it ; as it is said of boaz , that when he had said the thing , he would not be quiet until he had brought it to passe . a promise is the proper subject of faithfulnesse , in the well making and well keeping of that standeth fidelity . chap. xiii . of gods patience , longsuffering , holinesse , kindenesse . god is patient , psal. . . iob . . gods patience is that whereby he bears the reproach of sinners , and defers their punishments ; or it is the most bountiful will of god a , whereby he doth long bear with sin which he hateth , sparing sinners , not minding their destruction , but that he might bring them to repentance . this is aggravated : . in that sin is an infinite injury offered to him , therefore in the lords prayer it is called a trespasse . . he is infinitely affected b with this ; hence in the scripture he is said to be grieved with our sins , to be wearied , as a cart full of sheaves ; he is said to hate sin , for although he be such a perfect god that none of our sins can hurt him , yet because he is a holy and just god , he cannot but infinitely distaste sinners . psal. . , , . he can be avenged immediately , if he please : men many times are patient perforce , they would be revenged , but they know not how to compasse it . he apprehends at the same time what he hath done for us , and withal our unthankfulnesse , unkindenesse , and yet endured cain , saul , iudas a long time . . he beholds the universality of sin , all men injure him , the idolatry of the heathens blasphemy among christians , the prophaner sort are full of oathes , adulteries ; the better , negligent , lazy , cold . men make it their businesse to sin against him . ier. . . . god not onely not punisheth , but still continues his benefits ; the old drunkard is still alive . . he sets up a ministry to invite us to come in , and we have that many years ; forty years long was i grieved with this generation . . in christ patience was visible , there was living patience . . he afflicts lightly and mercifully to win us ; he makes thee sick and poor , to see if it will make thee leave thy sinning . object . god seems to be very impatient by his severe judgements inflicted on persons , families , churches , nations . answ. . such are very few in comparison of those to whom he shews great patience . . he is long patient to them , before he come upon them in justice . . he proceeds very deliberately and leisurely , when he doth punish such . . when at last he comes in judgement , it is in goodnesse to mankinde , and that they might be a warning to others . god must punish sometimes , to evidence . that his patience is a powerful patience , proceeding from riches of goodnesse , rom. . . not a patience perforce . . to shew that it is a knowing patience , and comes not from ignorance ▪ . that it is a just patience . . that it is a holy patience , psal. . . . god is longsuffering , exod. . . longsuffering is that whereby he expecteth and waiteth a long time for repentance ; or it is the most bountiful will of god , not suffering his displeasure suddainly to rise against his creatures offending , to be avenged of them , but he doth warn them before hand , lightly correct , and seek to turn them unto him . christ endured iudas till the last . long-suffering is a dilation of revenge , though we be provoked ; it is a further degree of patience , patience lengthened out further , rom. . . god endures to wonderment above measure , beyond all expectation . reasons . . that men might not despair , tim. . . . for his glory . . from his love ; a husband will forbear his wife . . to leave men without excuse , gen. . . and . . pet. . . god cannot properly suffer , for all things are active in him . it denounceth a woe to all those who despise and abuse the riches of gods patience to us ; the apostle calls it , treasuring up wrath ; that is , as a man lays up something every day till at last he get a great sum , so thou addest still to thy damnation ; god will so much more severely damn thee , by how much he hath dealt more kindely with thee . we should glorifie god for sparing us so long , and waiting for our repentance ; we should be like him , slow to anger , * patient , not easily provoked , rom. . . magistrates , ministers , and all must be like god , wait for repentance ; eccles. . . it reproves them that hence take liberty to sin ( patience abused turns into fury ) and are the worse for gods forbearance , matth. . . luke . . christian patience is that grace of god whereby a man is enabled through conscience of his duty to god , to bear what evils god shall lay on him , and to wait for the promises not yet performed , it is the fruit of faith and hope . faith and patience are often coupled together . as by faith we enjoy god , and by love we enjoy our neighbor ; so by patience we enjoy our selves , saith a father . we had need of patience , that our faith may be lively , and our hope continue to the end . without patience we cannot worship god , believe in him , love him , pray , hold out , deny our selves , suffer losses , bear reproaches . god will exercise us with many trials , defer the bestowing of good things , therefore we have need of patience . there is a threefold patience , . in working , rev. . . hab. . . to be able to go through the difficulties which clog holy duties . . in waiting , to wait gods time in fulfilling the promises , hab. . . . in suffering , when we quietly submit to the will of god in bearing our own burthen , levit. . . a christian in these suffering times way write this as his motto , sit miser , qui miser esse potest . let him be miserable that can be miserable , cor. . , . and . . . god is holy , the holy one , isa. . . hosea . . hab. . . job . . he is called the holy one of israel , above thirty times , see isa. . . & . . that is , israels most eminently and incommunicable one , or his god. the holy one of iacob , isa. . . holy is his name , luke . . . i the lord am holy , and , be you holy as i am holy , psal. . isa. . . it is three times repeated , holy , holy , holy ( or , the holy one , the holy one , the holy one ; the lord of hosts ; so rev. . . where according to some greek copies it is nine times ( that is , thrice three times ) repeated . as isa. . the angels ascribe holinesse to him , so do the saints in heaven , rev. . . and the godly on earth , exod. . . sam. . . all the persons of the trinity are holy , god the father is called the holy one of israel , christ is holy , dan. . . psal. . . the spirit is the spirit of holinesse . holinesse in the general nature of it is the moral goodnesse of a thing . holinesse in man is that vertue whereby he giveth and yieldeth himself to god , in doing all for and to him , in regard of which the actions he doth are acceptable to god. holinesse in the creature , is a conformity to the holinesse in god , in respect of the principle , rule , pattern and parts of holinesse . gods holinesse is that excellency of his nature , by which he gives himself ( as i may say ) unto himself , doing all for himself , and in all , and by all , and above all , aiming at his own pleasure and glory ; or it is the absolute purity of his nature , and his abhorring of evil , exod. . . revel . . he is holy without iniquity , psal. . , . and . . sam. . . hab , . . zeph. . . the lord is said to swear by his holinesse , psalm . . amos . . that is , by himself . holinesse is in god essentially and originally , sam. . . he is the author of all holinesse ; he is called holinesse it self , isa. . . all the holinesse in saints or angels comes from god , and is a quality in the creature . he is holy of himself , men and angels are sanctified by him ; his holinesse is a substance , in men it is an accident . the essence of many angels continues , though their holinesse be lost ; most men never had holinesse , and the man would remain , though his holinesse were lost . . holinesse is in him without measure , in the highest degree , mans may be limited , it is in him immutable and infinite , like himself , and cannot be lessened or augmented . . he is holy formally and subjectively , holinesse is a conformity to the will of god ; how holy then must he needs be , when his nature and will are all one ? . objectively , he is the object of all holinesse , for there is no holinesse but what hath him for the object . . exemplarly , be ye holy , as i am holy , so christ bids us learn of him , for he was meek and humble . he as mediator was impeccable ; he was god and man in one person , actus est suppositi ; he discovers unholinesse in the best of the creatures , iob . . and cannot be tempted with sin , iames , . or take pleasure in that which is evil , either in persons , or actions , hab. . . god is holy in heaven , holy in earth , holy in hell it self , holy in glorifying angels , holy in justifying men , holy in punishing devils , holy in his nature , word works , glorious in holinesse , exod. . reasons of gods holinesse : . this is the foundation of all his other excellencies ; for if he were not thus taken up with himself , he could not be perfect in wisdom , power , justice , mercy , neither could he carry himself to the creature as were fit , if he did not first carry himself to himself as were fit . if a king do not duly regard himself in his royal authority , he can never duly govern his subjects . . else he could not be perfectly happy , whatsoever thing looks to somewhat without it self , to make it be well and contented , and enjoy it self , that is but imperfectly happy , because not happy without another . that alone is capable of perfect blessednesse , which hath all things in and of it self , without respect to any other thing , by which it enjoys it self . god is holy in these particulars : . in his will ; whatsoever god wils is holy , whether it be his secret will and purpose , or his revealed will and word . . in all his works , ephes. . he hath predestinated us to be holy , this is the end of all his graces , to make us like himself ; this is likewise the end of his ordinances , his word and sacraments are to make us holy , so his works of justice , christs death . . in his laws and commandments , psal. . his commandments are just and right , and require holinesse of heart , not suffering the least sinful motion , thou shalt not covet . . what ever relates to him is holy : . the place of his habitation , psal. . . & . . cor. . . . his attendants : . the angels , luke . . mat. . . . his people , lev. . . dan. . . . all his services are holy , chron. . . psal. . . holinesse is the beauty of all gods attributes , without which his wisdom would be subtilty , his justice cruelty , his soveraignty tyranny , his mercy foolish pity . this distinguisheth him from all heathen gods which were wicked , holinesse distinguisheth between angels and devils , heaven and hell. holinesse is the working of god to his own end in all things suitable to his nature . when the saints in heaven glorifie god for his chiefest excellency , it is thus , holy , holy , holy : we finde not in the scripture any of gods attributes thrice repeated , wise , wise , wise , or almighty , almighty , almighty , but holy , holy , holy , because the excellency of god consists chiefly in that . master burrh . iac. seed . the holinesse of god is an universal attribute , something of holinesse runs through all the attributes ; his power is holy , isa. . . his truth . psal. . . his mercy , acts . it is unchangeable , he is so holy , that he cannot be tempted to evil , iames . . he is the principle and patern of all holinesse in the creature : . the principle , levit. . . and . , . he conveys holinesse by ordinances and sabbaths , deut. . . and afflictions , isaiah . . see thessalon . . . and . . . the patern of holinesse , pet. . . the more any have been holy , the more they have eyed the holinesse of god , rev. . . ephes. . . his holinesse is a rule to it self , we should have the law written in our hearts . amongst the turks , jews , indians , persians , and the papists themselves at this day , the most zealous and holiest , as they conceive them in their religion , are most esteemed and honored , and onely in the greater part of the protestant churches , the most knowing and tenacious of the evangelical truth , and the most strict and godly in their lives are hated , nicknamed , disgraced and villified . sir simonds d' ewes primitive practice for preserving truth , sect. . . this condemns the pope , who proudly arrogates the title of the most * holy , and holinesse it self ; the high priest was to be holy , numb . . . but he will be termed most holy . . hypocrites , civil honest men , and prophane men , who scoff at purity and holinesse which is gods excellency , it was the devils device to bring that slander on earthly holinesse , a yong saint an old devil . angelicus juvenis senibus satanisat in annis . erasmus ( in his pietas puerilis ) saith , that proverb was devised by the devil himself ; it is contrary to that of solomon , prov. . it was a great commendation of origen , that he learned the scripture of a childe , eusebius . the like paul saith of timothy , tim. , . . confutes merits , the angels are impure in his sight . . we should be holy like god , not in degree ; but in resemblance , pet. . , . we should be holy in our affections , actions . holinesse should be prized and admired ; the seraphims sing one to another , holy , holy , holy , isa. . . they choose this out of all gods attributes to praise him for . we should pray to god with pure hearts , worship him holily , iohn . . zach. . , . that is , men should be holy in those ordinary natural actions of eating and drinking . . this ministers comfort to the saints , and assures them that they shall finde favor with him ; and is for a terror to the unholy , which are altogether carried to themselves , led by themselves , and set up themselves , and these things below . they love that which god loathes ; god must necessarily hate sin , because it is so contrary to him : that he doth so , it appears , . in his depriving man of an infinite good , infinite glory and happinesse . . in inflicting on him infinite torments . a holy heart may draw much comfort from gods holinesse . . he will distinguish between the precious and the vile , they have to do with a holy god , num ▪ . , . mal. . ult . . thou hast communion with this holy god , there is sweetnesse and comfort in conversing with holy men , after this life they shal behold the beauty of gods holinesse , and give him the glory of it . . he will take special care of them , that they shall not be polluted , exod. . , . . what holinesse is there in any of their services , it shall be accepted , and their holinesse begun shall be perfected . . we should labor after holinesse , . to go quite out of our selves and all creatures , and go wholly , as it were unto god , making him the ground , measure and end of all our actions , striving above all things to know him , esteem him , and set all our powers upon him . this is the felicity of the creature , to be holy as god is holy ; this is the felicity of the saints in heaven , they care for nothing but god , are wholly and altogether carried to him and filled with him . he is all in all unto them , as he is all in all unto himself . in being thus carried to him , they are united to him and enjoy him , and are blessed . there are saints on earth , as the scripture shews , psal. . . and . though the papists deny this . men are said to be saints here : . in regard of sacramental holinesse : baptism is called the laver of regeneration , tit. . sanctum , quasi sanguine tinctum . isidore . such are dedicated to god , and set a part for a holy use . . in regard of inherent holinesse , the denomination is from the better part , so man is called a reasonable creature , from his reasonable soul ; and men ( though in part corrupt ) are called saints from the image of god , in the better part . . in regard of imputed holinesse ; christ is made to us wisdom , righteousnesse , sanctification . sanctification is . the end of our election , ephes. . . . of our redemption , luke . . holinesse is . a beautiful thing , psal. . . therefore christ calls his spouse the fairest of all women . . a beneficial thing makes one bear all afflictions easily , makes all our services acceptable to god , will give us a sight of god , matth. . . . god is kinde , exod , . . keeping kindenesse for thousands , so it should be rendred ; he spake of gods mercy in the sixth verse , see ephes. . . titus . . it is called , great kindenesse , neh. ▪ . marvellous kindenesse , psalm . . merciful kindnesse , psalm . . everlasting kindenesse , isa ▪ . excellent loving kindenesse , psalm ▪ . multitude of loving kindenesse , isa. . . we should shew loving kindenesse unto christ , and one unto another , peter . . corinth . . . some mention two other vertues : . gods jealousie , by which he will have all due glory given to him , and suffers not the least part of it to be communicated to the creature . this care of his honor and fame is manifest by the grievous punishments inflicted on those who have dared to arrogate part of the divine glory to themselves , as on the building of babel , gen. . ● . the bethshemites , sam. . . nebuchadnezzar , dan. . , . and herod , acts . , . . his humility , by which god descends to our capacity , and graciously provides for our weaknesse , examples of which are both gods familiar conversing and conference with moses and abraham , interceding for sodom , with david and others , and especially the incarnation of christ. chap. xiv . of gods power . so much be spoken concerning gods will , affections , and vertues : there followeth power in god , by which god by the bare beck of his will , effecteth all things which he will , and howsoever he will , perfectly without labour and difficulty , and can do perfectly all things which he wills ; this is called absolute * power , by which he can do more things then either he doth or will. actual a power is when god causeth those things to exist which he will have exist . both gods absolute and actual power is active b onely , and no way passive . this power of god is infinite , first , in respect of the divine essence , since it slows from the infinite nature of god ; for it is a most certain rule , that the faculties and powers of the subject slow from the form , and agree with the form . secondly , in respect of the object c and effects , for god doth never so many and so great works , but he can do more and greater ; although we must hold that god cannot make a creature of infinite perfection simply , or creatures indeed infinite in number , for so they should be gods ; for the divine power is so farre exercised on the object , as the passive power of the object extends it self , but infinite perfection imports a pure act. thirdly , in respect of duration , which is perpetual as his essence is , therefore this force and power of god is deservedly stiled omnipotency , iob . . gods power is not only potentia , or multipotentia , but omnipotentia , for degree infinite ; shall any matter be hard for the lord ? the scripture confirms the omnipotency of god , . affirmatively , when it cals god abbir , job . . shaddai alsufficient , gen. . . deut. . . psal. . . gibbor powerful , deut. . . . effectively , when it witnesseth , that god can do all things , mat. . . & . . mark . . luk. . . eph . . hitherto belong all the works of the divine power and supernatural miracles . . negatively , when it denies any thing to be difficult to him , muchlesse impossible , gen. . . ier. . , . luke . . matth. . . . symbolically , when it gives him a strong right hand , a stretched out arm , chron. . . ier. . . ephes. . . reason proves it also : . his essence ( as was said ) is infinite , therefore his power . . he is most perfect , therefore most powerful . . whatsoever good thing is to be found in any creature , the same is perfectly and infinitely in god. some observe that this is expressed seventy times in scripture , that god is almighty . he is the onely potentate , tim. . . the psalmist saith , power belongs to god. the first article of our faith teacheth us to believe that god is omnipotent . god can work by weak means , without means , contrary to means . it shews one to be a skilful artist , when he can effect that by an unfit instrument , which another can scarce do with a most fit one : as it is reported of apelles , that with a coal taken from the fire he so exprest him by whom he was invited to ptol●mies dinner , that all at the first sight of it knew the man : but it is no wonder for god to perform what he will with unfit instruments , since he needs no instruments at all to effect what he pleaseth . gods power is , essential and independent , it is the cause of all power , iohn . . it reacheth beyond his will , mat. . . . it extends to things that are not , nor never will be , as to raise up children of stones to abraham , matth. . . to give christ more then ten legions of angels . the object of divine power are all things simply and in their own nature possible , which neither contradict the nature of god , nor the essence of the creatures ; those which are contrary to these are absolutely impossible ; such things god cannot do , because he cannot will them , nor can he will and do contrary things , as good and evil , or contradictory , as to be , and not to be , that a true thing be false , that any thing while it is should not be ; god cannot sinne , lie , deny , change or destroy himself , suffer , for all these things do ex diametro , oppose the divine , immutable , simple , most true and perfect essence . god cannot create another god , nor cause a man to be unreasonable , nor a body to be infinite and every where , for these things contradict the essential definitions of a creature , of a man , and a body ; not to be able to do all these things is not impotency , but power , for to be able to do opposite things , is a sign of infirmity , being not able to remain altogether in one and the same state . god is therefore omnipotent , because he cannot do these things which argue impotency , as if i should say the sun is full of light , it cannot be dark . yet it is not so proper a speech to say god cannot do these things , as to say , these are acts too mean , base , and worthlesse to be effects of divine power , haec non possunt fieri , rather then , deus non potest facere , saith aquinas . gods omnipotence lies in this , * that he is able to do whatsoever is absolutely , simply and generally possible . a possible thing is that , the doing of which may be an effect of gods wisdom and power , and which being done , would argue power and perfection ; an impossible , that which cannot be an effect of wisdom and power , but if it should be done , would argue weaknesse and imperfection in god , the arminians say , that god is often frustrated of his end , which derogates from his power . . in respect of manner , he doth it with a word , let there be light , saith he , and there was light . . he can do all things of himself , without any creatures help . gods power is stiled , might of power , ephes. . . and it is seen in his works of creation , making all things of nothing , therefore that follows the other in the crred . . in his works of providence . christ is a mighty god and saviour to his people , isa. ▪ . psal. . . isa. . . heb. . . rev. . . he is strong in himself . he was mighty : . in suffering , he bore the revenging justice of god , he suffered the wrath of god upon the crosse. . in doing : . made all , iohn . . col. . . . preserves all , col. . . . as he is the head of the church . . he is strong in his saints : . in the gathering of his church . . in upholding it . . in raising all people out of their afflictions . . in his ordinances , prayer , sacraments , word , rom. . . . in his graces , faith , heb. ● . love , cor. . gods power is limited and restrained : . by his nature , he cannot contradict himself . . regulated by his wil , he cannot do evil . . by his glory , he cannot lye , he is truth it self , nor be tempted of evil , iames . . there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , potentia and potestas : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is properly authority , right to do a thing , as a king hath over his subjects , a father over his children , a husband over his wife , a master over his servants , of which christ speaks , iohn . . mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is properly strength to do something , as some great king may have power to overcome his enemies over which he hath no authority . a lay-man hath power to give bread and wine , but he hath not potestatem , a calling or right to do it . it serves both for a spur to do well , since god is able to save , gen. . . and a bridle to restrain from evil , seeing he hath power to destroy , we should therefore humble our selves under his mighty hand , pet. . . luke . . it reproves the wicked , which care not for gods power , but provoke the almighty god , matth. . . and so contend with power it self , none shall deliver them out of his hand , cor. . . and it condemns the godly , which distrust the power of god , num. . . iohn . . remembring not that he hath unlimited power . the lords prayer ends thus , for thine is the power . this ministers comfort to those which have god on their side , they need not fear what man or devil can do against them . he can strengthen them in spiritual weaknesses against sin , and unto duty , all the devils in hell are not able to pluck them out of his hands . mat. . . iohn . , . if a people fall from him , he is able to graff them in again , isa , . . rom. . . they are kept by his power through faith to salvation , pet. . . he can protect them against their enemies , though they be never so many , dan. . . psalm . . he can and will make you strong in his power to bear patiently all afflictions . god is able to raise them up again , when they are rotten in the grave , at the general resurrection , heb. . . we should not despise a weak christian , god is able to make him strong ; we should by this strengthen our faith in gods promises , as abraham , rom. . . it is prefixed in the creed , as the prop of our belief in the articles of our christian faith . that commandment , be strong in christ and in his power , includes a promise , that he will give us his power , if we seek to him , and rest on him ; for it were a very mocking to bid us be strong in him , if he would not communicate his strong power to us ; if we have any strength either of body or minde to do any thing , we must return to him the glory of it , and be ruled by him in the use of it , because we have it from him , and hold it at his meer pleasure . oh saith god to iob , can you do this and that ? and then who made the clouds ? by which qustion he would cause iob to see his own impotency , and gods omnipotent power . chap. xv. of gods glory and blessednesse . from all these before mentioned attributes , ariseth the glory or majesty of god , which is the infinite excellency of the divine essence , heb. . . exod. . . psal. . . this is called , the face of god , exod. . . and light inaccessible , tim , . . which to acknowledge perfectly belongs to god alone , yet the revelation and obscurer vision thereof is granted to us in this life by the ministery of those things which are seen and heard , the clearer in the life to come , where we shall see god face to face , cor. . . mat. . . god is and ever shall be exceeding * glorious , exod. . . deut. . . glory is sometime taken for outward lustre and shining , as one glory of the sun ; sometimes for outward decking and adorning , as long hair is a glory to a woman ; but the proper signification of it is , excellent estimation by which one is preferred before others . it is the splendor , clarity or shining of a thing , resulting and rising from the perfection , eminency , or excellency it hath above other things . the glory of god is the perfection of his nature and attributes , infinitely surpassing and outshining the perfection of all creatures . things that are good we praise , things that are excellent we honor , and things that are transcendently good we glorifie . glory is used metonymically for that which is the ground and matter of glory , as prov. . . & . . sometimes the glory of god signifieth the very essence and nature of god , as exod. . . sometimes it is used to signifie some of gods attributes , ephes. . . that is his grace and good will , by shewing forth of which he makes himself glorious . sometimes it is put for some work of god which is great and marvellous , iohn . . that is , the grace and powerful work of god in raising up thy brother lazarus unto life again , exod. . . & . . that is , some extraordinary splendor , as r. moses expounds it , which god created thereby to shew forth his magnifience and glory . glory is essential , so it signifieth the incomprehensible excellency of the divine nature , exod. . . or else it signifieth manifestatively the acknowledgement and celebration of his excellencies ; and this is called properly glorification : this may have more or lesse . or secondly , much to the same purpose , the glory of god may be taken two wayes : . for the inward excellency and worth whereby he deserves to be esteemed and praised . . for the actual acknowledging of it , for glory is defined a clear and manifest knowledge of anothers excellency ; therefore the glory of god is twofold . first , internal , which is again twofold : . objective , that glory of god is the excellency of his divine nature , for such is his majesty and excellency , that he is infinitely worthy to be praised , admired and loved of all . . formall , is his ●own knowledge love and delight in himself ; for this is infinitely more the glory of god , that he is known and beloved of himself , then that he is loved and praised by all creatures , men or angels , because this argueth an infinite worth in gods own nature , that an infinite love and delight is satisfied with it . god hath this kinde of glory objective and formal , most fully even from all eternity ; therefore when he is said to make all things for himself or his glory , it is not meant of this inward glory , as if he could have more of that . secondly , external ; and that again , . by way of object , viz. when he made the heavens and earth , and all these glorious creatures here below , which are said to shew forth his glory , psal. . that is , objectively , they are the effects of his glorious wisdom and power , and so become objects of mens and angels praises of him ; and as the glory of men consists in outward ornaments , so gods glory consists in having such creatures , men and angels to be his followers . . formal , when men and angels do know , love and obey him , and praise him to all eternity . the scriptures every where extol the majesty and glory of god : . essentially , when it calls god great , most high , glorious , the god of glory , acts . . king of glory , psalm . . father of glory , ephes. . . . efficaciously , when it affirmeth that all the earth is full of the glory of god , isa. . . and propounds the glorous and wonderful works of god to be considered by us , exod. ● . . he means he will shew him so much of his glory as it is possible for a creature to behold and live , we cannot behold the fulnesse of it . god is glorious in his nature , cor. . . his glory obscureth all other glory , isa. . . gen. . kings . . his glory is manifested : . extraordinarily , ●n the cloud , in apparations and visions . . ordinarily , in his word and works . * the law sets forth the glory of his justice , and the gospel that of his mercy , cor. . . it is called his glorious gospel , luke . . all his works set forth his glory , both those of creation , and preservation or providence , psalm . the whole creation must needs shew forth his glorious power and wisdom , the sound is said to go over all the world ; that is , all creatures must needs gather , that if the heavens be such glorious heavens , the sun so glorious a sun , how much more must that god be a glorious god , who is the author and worker of them . the whole platform of saving the church by christ , sets forth gods glory principally , phil. . . luke . . glory to god in the highest . in some works the excellency of gods power , in others the excellency of his wisdom , patience , but in this all the attributes of god shine out in their utmost perfection . . his wisdom , that all the three persons of the trinity should joyn in one work , to one end , wherein mercy , power , grace , justice , patience , all meet together . . power , in upholding christ to undergo the weight of gods vindictive justice . . free-grace , to do all this without any motive in the world but himself , nothing was foreseen in them , and some rather then others were saved . . his revenging justice and wrath here were manifested , as much as they be in hell it self . . his holinesse , he can have no communion with those that are unclean . . his majesty , none may be admitted to speak or come nigh to him , but in the mediation of christ. the gospel is the glorious gospel of the blessed god , tim. . . that is , the glory of all the attributes of god doth appear in the gospel more brightly , then in all the works which god hath made , mr. burrh . god is glorious in all his works upon the hearts of believers , he puts a glory upon them , so that in this sense he is effectually glorious , ephes. . a glorious church , and psalm . the kings daughter is all glorious within ; this glory is grace , when god makes one holy , heavenly minded , meek , zealous ; hereafter we shall have glorious bodies and souls . god made all things for his glory , for of him and to him are all things , rom. . all the unreasonable creatures are for gods glory . . in that they are serviceable to man , for herein god is glorified , in that they can accomplish those ends for which they were made , and that is for man , gen. . the sun and stars are for him , as well as creeping things : these creatures are for a twofold use : . to give him habitation and to be means of his corporeal life . . to be continual quickners of him , to praise gods glorious power and wisdom ; god is said acts . not to leave himself without witnesse ; the reasonable creatures are made chiefly for his glory , because they know and love him . that god is glorious appears : . god hath made many of his creatures glorious , dan. . . so there is one glory of the sun , another of the moon ; the king clad with gorgeous attire , and being arrayed with the ensigns of his soveraignity is glorious , so solomon . . this glory shall continue for ever , because god hath it from himself , and deriveed it not from another . he is a perfect being , independent , all things are under him ; the inferior cannot work without the superior . there is a double glory in things : . inherent in themselves , which is partly visible , as that of the sun ; partly intelligible , an excellency in a thing which affects the understanding . . from without , given by others ; so there is a kinde of glory and excellency in some precious stones which affect a man with a kidde of wondering ; so in an angel a great shining , as in that which appeared to zachary ; so in the vision that paul saw , and when god appeared to moses . there is an inward glory standing in being worthy of highest esteem , and an outward glory standing in being highly accounted of ; god is worthy to be esteemed above all , and is so by the saints . the chiefest and highest cause of any benefit shewed to us , is not our selves , but the name of god , even his glory , and the clear declaration of his own excellencies , ezek. . . . . psalm . . ezek. . . reas. . the thing which induced god to make all things , must needs be the cause of all other benefits bestowed after the creation ; now he made all things for himself , and his own name ; for neither had they any being , nor could they have any before , and therefore could not be any moving cause to their own creation , therefore neither of any other thing . . all creatures are nothing , and lesse then nothing in comparison of god , therefore he could not by them be moved to work any thing , but doth it for his own names sake . things mean and trifling are not fit to be the highest end of an excellent work . god is most high and glorious , and all creatures are lesse then nothing before him , therefore himself must be moved by himself , not by them chiefly to do any thing for them ; for as god hath no efficient , material or formal cause at all , but is to himself instead of all these , because he is of himself , so neither can he have any final cause but himself ; for if he have any other end then himself , that is , his own glory , he were some way dependent upon some other thing , which is impossible . if it be objected , how is it said then , that god doth this or that for abraham , isaac and iacobs sake , as often moses presseth him in his prayers . the answer is , he looks upon them still in subordination to his own name , so that they are motives but in reference to his name , and no otherwise . he glorifieth himself , and aimeth at his own glory , in keeping covenant and promise with them . gods glory is the end of predestination , both reprobation , prov. . . and election , ephes. . , . of the creation and administration of all things , rom. . . of all benefits obtained in christ , cor. . . and should be of all our actions , cor. . . quest. whether the infinite glory which god hath as god , be communicated to christs humane nature . answ. that being a creature , cannot have that glory which is due to the creator . it is true , christ is infinitely to be glorified , because he is god and man , but not therefore his humane nature . our divines distinguish between a glory meerly divine , and a mediators glory , which is next to divine , far above all creatures . object . christ prayed for the glory which he had before the beginning . answ. christ had it in decree and predestination , and that was not gods essential glory , which is a property , for he requires he may have it now , which could not be if he had it from eternity . we glorifie god , not by putting any excellency into him , but by taking notice of his excellency , and esteeming him accordingly , and making manifest this our high esteem of him . there is a twofold glory : . essential , infinite , everlasting ; this is called gloria , it receives neither addition nor diminution by any created power . . accidental , finite , temporary , called glorificatio ; this ebbs or flows , shines , or is overshadowed , as goodnesse or gracelesnesse prevails in the world . it serves , . to shew the vilenesse and basenesse of all wicked men , which oppose gods glory , and strive to obscure it , dishonor this glorious god , setting light by him in their hearts , and blaspheming him with their tongues ; a sinner in sinning lifts up himself above god , preferring his own wisdom before gods , and his will before his ; therefore david worthily concludes the psalm with an imprecation against sinners , god will gain glory of them in despight of their hearts by magnifying his justice . . we should labor to partake of gods image , that we might be partakers of his glory ; we must earnestly desire that gods glory may be communicated to us , that he would send forth his spirit of glory to rest upon us , by which means we shall commend our selves to god , christ , the angels and saints , and our own consciences . . we must learn to contemplate the glory of god with admiration ; by this one principally differs from a beast . he hath not a capacity to behold the excellency of gud , the saints in heaven are even taken up and filled with beholding gods glory ; set your eyes round about to behold gods works and his glory in them , so as you may admire god , this will make your souls to enjoy god. paul saith , in the mystery of the gospel we behold as in a glasse the glory of god ; be much in this exercise . . we must long to go out of this world to behold gods glory * fully , iohn . . raise up your hearts to heavenly desires , wish earnestly to be in heaven . every one would be willing to go to heaven when he dyeth , but we must desire to leave this life to go thither . . this should comfort us : . against reproaches and contempt in the world ; if god be glorified , we must sacrifice our names as well as our lives to him . . against death , then we shall no more dishonor god. . the day of judgement should be longed for , because it is gods glorious day , thess. . . we run to glorious sights on earth , as the queen of sheba . . we should ascribe all glory to god , the fountain of glory , chron. . , . psalm . . god challengeth this from men , give unto the lord glory and strength , give unto the lord the glory due to his name . he is very jealous of his glory , and will not suffer the least part of it to be given to the creature . . take heed of those tenets which oppose gods glory ; as . the lawfulnesse of giving religious honour to images ; the popish doctors have wearied themselves and wracked their brains to coin distinctions , how divine worship may be given to images , but the second commandment forbids image-worshipping , and god acknowledgeth himself a jealous god , and saith , he will not give his glory to another . . attributing too much to our free-will , or setting up our merits , * this is robbing god likewise of his glory . let us first live to his glory , and do all for his glory : . because he intended it . . he hath joyned our happinesse and his glory together . . it is infinitely more worth then all the world . . it is his condescending , that he will take this for glory . . he will have glory of us against our wills . . the creatures glorifie god in their way . . how much glory do we give to things of an inferior nature ? . god will hereby give us glory . we should do all we do for him and to him , even to shew forth our apprehension of his name . doing whatsoever good we do , and leaving whatsoever evil we leave , that we may declare our high esteem of him , and make it appear that we do judge and repute him most wise , good , just , excellent , worthy all the service that we can do , and more too . and whatsoever is not thus done with reference to the name * of god , as the motive and end of it , doth want so much of goodnesse as it wants of this reference . nothing is good , farther then it hath reference to god the chiefest good . if we aim at onely or chiefly , and be moved onely or chiefly by temporal benefits and respects of this kinde , looking to our selves , our deeds are hollow and seemingly good alone , not real . if we look to our selves alone even in respect of eternal benefits , and not above our selves , to him and his name , that also is but hypocrisie . but this is truth , to make our ends and motives the same with gods , and to have an eye still above and beyond our selxes , even to gods name , that we may cause it to appear to him , and our selves , and others , that we know him and confesse his great name . omnibus operibus nostris coelestis intentio adjungi debet . aquinas . it is a great question among the schoolmen , and some of our divines , whether one should actually propound the rule , and intend the end in every service , adam and christ did so , though lapsed man cannot do it : it is a duty neverthelesse , it is good to do it as often as possibly men can . in serious and solemn actions our thoughts should be actual , in lesser the habitual intention sufficeth . god glorified himself , iohn . . christ glorified him , his whole life was nothing but a seeking of his fathers glory , iohn . . * see phil. . . the saints and angels spend eternity in setting forth his glory , isa. . . rev. . , . & . , . all the creatures do glorifie god in their kinde , psalm . . & . the worm is not exempted , therefore that man ( saith chrysostome ) which doth not glorifie god , is baser then the basest worm . this is all the first table of the decalogue , and above half of the lords prayer ; the three first petitions concern gods glory , and the conclusion likewise hath reference to it . we should glorifie god in all conditions , in adversity as well as in prosperity , psalm . . in all the parts of our bodies , in our hearts , pet. . . with our mouthes , rom. . . in our lives , cor. . alt . mat. . . let us often think of the personal glory and excellency which the saints shall enjoy when they come to heaven . . in body . . in soul. the bodies of the saints in heaven shall be , . perfect , free from all blemishes , and every way for the souls use . . incorruptible , not liable to sicknesse , weaknesse , * mortality . . spiritual , . in regard of state and condition , because they shall be upheld by the spirit of god , without the use of meat , drink and sleep . . in regard of quality and operation , active and agile as a spirit , they shall move swiftly upward , downward , any way at the command of the soul. . glorious , the bodies of the saints shall then shine as the sun , and be like the glorious body of christ. the soul shall be totally freed from all spiritual evils , all reliques of sin , and all possibility of sin ; the corruption of the understanding , will , affections , conscience shall , be quite taken away . . from all apprehensions of wrath and eternal death . . it shall perfectly enjoy all spiritual good : . the image of god shall be absolutely perfect in every one of the glorified saints , every faculty of the soul shall have all grace that faculty is capable of , and that in the highest degree . the minde shall have all intellectual vertues , the will and affections all moral vertues , and that in the highest degree they are capable of , cor. . . the understanding uno intuitu shall know omne s●ibile , the will shall be fully satisfied with god , the conscience filled with peace , the affections of love and joy shal have their full content , the memory shall represent to you perpetually all the good that ever god did for you . god is most blessed , cor. . . rom. . . tim. . . & . . cor. . . yea , blessednesse it self , he is blessed in himself , and to be blessed by us . gods blessednesse is that by which god is in himself , and of himself all-sufficient or thus , gods happinesse is that attribute whereby god hath all fulnesse of delight and contentment in himself , and needeth nothing out of himself to make him happy . the hebrews call blessed ashrei in the abstract , and in the plural number , blessednesses , psal. . . & . . because no man ( saith zanchy ) can be called and be blessed for one or another good , unlesse he abound with all goods . blessednesse is a state of life wherein there is a heap * of all good things . the greeks called blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that is not subject to death , miseries . by the etymologies and significations of these two words , it appears ( saith zanchy ) that there are two parts of blessednesse , one to be free from all miseries , another to abound with all goods , and so to abound with them that thou desirest nothing more . a third particle ( saith he ) is to be added per se & sua natura , and a fourth condition , that he well know his own blessednesse . so that he is truly blessed ( saith zanchy ) which of himself and from his own nature is alwayes free from all evils and abounds with all goods , perfectly knowing his own felicity , and desiring nothing out of himself , but being fully content with himself , which description agreeth only to god. god is blessed essentially , primarily , originally , of himself such , and not by the help of any other thing . reasons . . he that is the fountain * of all blessednesse to others , how can he be but infinitely blessed himself . he makes all those things happy to whom he vouchsafeth in any sort to communicate himself . wherefore as that which maketh hot and light , that is more hot and light then that which is made so ; so must he exceed all other things in blessednesse , which makes all those persons blessed which have any part of blisse . . either he hath blessednesse , or there should be none ; for if it be not found in the first and best essence and cause of all other essences , it cannot be found in any other thing . all men and things affect it , therefore such a natural and universal inclination cannot be wholly in vain , as it should be if there were no blessednesse to satisfie it . the happinesse of every thing stands in the perfect enjoying of it self , when it hath all which it inclineth to have , and inclineth to have all and only that which it hath , then it is fully satisfied and contented , and full contentment is felicity . goodnesse filleth the reasonable appetite of mans soul , therefore must he needs be happy whose will is filled with good , for then he enjoyes himself , then is his being truly comfortable to him , and such as he cannot be weary of . nothing is happy in enjoying it self , and of it self , but god alone ; all other things do enjoy themselves by help and benefit of some other thing besides themselvs . and if they enjoy themselves by help , favour , and communication of a perfect , lasting , constant , eternal and full goodnesse , then have they a real , solid and substantial happinesse ; but if by a vain , short , momentany , partial , defective goodnesse , then have they but a shew and resemblance of happinesse , a poor , weak , feeble , imperfect , nominal happinesse . the happinesse of a man consists in enjoying himself by vertue of the possession of the greatest good , whereof he is capable , or which is all one , by enjoying the greatest good ; for enjoying it he enjoys himself in and by it ; and enjoying himself by it , he doth enjoy it , these are inseparably conjoyned . so when a man is possessed of such a thing as doth remove from him all that may be discontentful and hurtful to him , and can fill him full of content , then is he happy , and that is when he hath possession of god as fully as his nature is capable of possessing him . accordingly we must conceive gods happinesse to be in the enjoyment of himself ; he doth perfectly enjoy his being , his life , his faculties , his attributes , his vertues . i say himself in himself and of himself doth perfectly enjoy himself , and this is his perfect happinesse . he liveth a most perfect life , abounds with all perfect vertues , sets them a work himself in all fulnesse of perfection , and in all this enjoys himself with unconceivable satisfaction . blessednesse or felicity is the perfect action or exercise of perfect vertue in a perfect life . the lord hath a most perfect life , and perfect faculties , and also most perfect vertues , and doth constantly exercise those perfect vertues and faculties . he is blessed because he is strong , and enjoyes his strength , wise and enjoyes his wisdom , just and enjoys his justice , eternal and enjoys his eternity , infinite , perfect , and that without any dependence , reference or beholdingnesse to any other . god is happy . first , formally in himself , which implies : . that there is no evil of sinne or misery in him , neither is he lesse happy because men offend him . . that he abounds with all positive good , he hath infinitely himself , and after a transcendent manner the good of all creatures ; this is implied in that name , when he is called a god all-sufficient ; he made not the angels or the world because he needed them . . that he is immutably happy because he is essentially so . happiness is a stable or setled condition ; therefore saints and angels also are happy but dependently , they have it from god. gods happinesse is more then the happinesse of any creature . the creatures are happy by the aggregation of many good things together , they are happy in their knowledge , in their love , joy , and these are divers things ; but now god is happy by one act which is the same with his essence . a man here on earth is happy , but it is not in act alwaies , it is sometimes in habit . secondly , those acts by which angels are happy are successive , they have one act of understanding , one of love , one of joy after another ; but gods happinesse can be no more multiplied then his very nature or being can . thirdly , he is happy effectively , he makes his children happy , deut. . . happy are the people whose god is the lord. he can blesse the conscience with peace , though hell and devils rage , the soul with grace , he is the author of all blessednesse , all the blessednesse in heaven is from him . fourthly , he is objectively blessed , god the only object and good thing , which if a man have , he must needs be blessed . god is also to be blessed by us , which blessing adds nothing to his blessednesse , but is therefore required of us that we may somewhat enjoy his blessednesse . the reasonable creature ought to blesse god , that is , to observe and know his blessednesse , and to do two things to him . . to applaud it . . to expresse and acknowledge it . in scripture-phrase to blesse signifieth two things : first , to praise a person for those things which are praise-worthy in him , as gods name is said to be above all blessing and praise . blesse the lord , o my soul , and all that is within me blesse his holy name . secondly , to wish well to it , that my soul may blesse thee before it die , pronounce and wish thee blessed . we cannot pronounce any blessing upon god , nor bestow any benefit upon him . he is too excellent to receive any thing by way of promise or performance from us , but we must perform these two things , viz. wish well to him , speak well of him . wish well to him , that is , acknowledge his exceeding happinesse , and will that he may be ever what he is , as we know he ever will be . for to wish a thing continue being that is , is possible , and to will gods eternal , blessed and glorious being , that is one of the most excellent acts of the creature , and in doing so we blesse god so much as a creature can blesse him . perfect happinesse is not to be had here , but so much happinesse as can be had here is to be had in him , he can give himself to those which seek him in some degrees , and then are they in some degrees happy ; he can give himself to them in the highest degree , and then they are in the highest degree happy , according as he doth communicate himself to us more or lesse , so are we more or lesse happy . . we have little minde to wish well to god , or rejoyce in his welfare , or to acknowledge and speak of it . . we should stir up our selves to bless god , and say , how blessed art thou , and blessed be thy name . we should set our mindes and our tongues awork to set forth to our selves and others his exceeding great excellencies . when we see and know excellent abilities in any man , we cannot but be oft talking with our selves and others of his great worth : so we seeing and knowing the infinitenesse of god must be often telling our selves and others what we do know by him , thereby to stir up our selves and others more and more to know him , and we must declare before the lord his goodnesse , and his loving kindenesse to the sonnes of men . . we must learn to seek happinesse where it is , even in god , and in his favourable vouchsafing to be ours , and to give himself to us . it is not possible for the creature to be happy and enjoy it self , unlesse it enjoy the best and greatest good , whereof it is capable , and which will fully satisfie all the longings and inclinations of it . we should , . see our misery , that being alienated from god must needs be miserable till this estrangement be removed . . set our selves to get true blessednesse by regaining this union and commuoion with god the fountain of all blisse , and hate sinne which only separates between god and us , and hinders us from enjoying the blessed god. . we should place all our happinesse in him , and in him alone , for he is not only the chief but the sole happinesse ; we should use the world , but enjoy him , psal. . . we should use the means which may bring blessednesse , psal. . . matth. . , to . if we live holily we may look for happinesse . all the promises in the scripture belong to godly men , they shall be blessed here and hereafter , who serve god in sincerity . we must expect and look for happinesse only in our union with and fruition of him . augustine alledgeth out of varro two hundred eighty eight several opinions of philosophers concerning felicity . aristotle made it to consist in the knowledge of the summum bonum , seneca in the possession of vertue , and epicurus in the enjoying of delight . vide ludovic . viv. de veritate fidei christianae l. . c. . & aquinam am secundae , quaest. . art. , , , , , , . blessednesse is the enjoying of the soveraign good , now what that is , we must judge by these two characters * , it must be . optimum the best , otherwise it will not sistere appetitum give us content , we will be ever longing . . maximum the most compleat , otherwise it will not implere appetitum , we shall not be satisfied therewith ; god is optimus maximus . some say five properties must concur in that which shall be unto a man the chief good : . summum bonum est tantùm bonum , there is no mixture of evil in it , as there is in all the creatures , iob . . there is none good but god , that is essentially . . summum bonum est bonum universale , contains all good , revel . . . it must be a self-sufficient good . . summum bonum est bonum proprium , the chief good must be ones own good , he must have a propriety in it , god even our own god shall blesse us . . summum bonum est bonum incommutabile , the chief good is an eternal and unchangeable good . . summum bonum est appetitus quietativum . aquinas , the chief good must be a satisfactory good , it must satisfie without satiety , i shall be satisfied with thy likenesse , ps. . ult . see joh. . . that god which is the happines of the angels in heaven , and to the souls of just men made perfect , and to christ as mediator , psal. . ult . nay which is his own happinesse by his self-sufficiency will be an all sufficient portion . perfect blessednesse consisteth in the immediate fruition of the chief , perfect , and all-sufficient good , even god himself . the good to be desired simply for it self is god only , who being the first cause of all things , the first essential , eternal , infinite , unchangeable and only good , must needs be the chief good , and therefore the last end intended by man , given by god , who being not only desired but enjoyed , of necessity must fully satisfie the soul that it can go no further , not only because the subject is infinite , and so the minde can desire to know no more , but also because fulnesse of all good that can be wished is to be found in god. therefore our happinesse is compleat and perfect when we enjoy god , as an object wherein the powers of the soul are satisfied with ▪ everlasting delight . this may suffice to have spoken concerning gods essence and attributes , by which it appears , that god is far different both from all feigned gods , and from all creatures . the consideration of the divine persons followeth , for in one most simple nature of god there are distinct persons . chap. xvi . of the trinity or * distinction of persons in the divine essence . vve say god may be known by light of nature , quod attinet ad unitatem naturae , but not quod attinet ad trinitatem personarum . we cannot by the light of nature know the mystery of the trinity , nor the incarnation of jesus christ. cor. . , . aquinas par . . summae theol. quaest. . art. . conclus . saith , impossibile est per rationem naturalem ad trinitatis divinarum personarum cognitionem pervenire . it is impossible by natural reason to come to the knowledge of the trinity of the divine persons . he there shews that he which indeavours to prove this mystery by natural reason , derogates from faith in respect of drawing others to believe . cum enim aliquis ( faith he excellently ) ad probandum fidem inducit rationes quae non sunt cogentes , cedit in irrisionem infidelium . credunt enim quod hujusmodi rationibus innitamur , & propter eas credamus . when a man to prove any article of faith urgeth reasons that are not cogent , he exposeth himself to the derision of infidels . for they suppose that we rely on such reasons , and believe because of them . we think ( saith cloppenburg in his answer to bidel , argum . ) that the mystery of the holy trinity ( as many mysteries of faith ) can neither be demonstrated nor refuted by reason , cor. . . adam in the state of innocency was not able by natural reason to finde out the trinity . but when by faith we receive this doctrine we may illustrate it by reason . the simil●es which the schoolmen and other divines bring , drawn from the creature , are unequal and unsatisfactory , since there can be no proportion between things finite and infinite . two resemblances are much used in scripture , the light and the word . the light which was three dayes before the sunne , gen. . and then condensed into that glorious body , and ever since diffused throughout the world , is all one and the same light. so the father of lights which inhabiteth light which none can approach , iam . . and sunne of righteousnesse , mal. . . in whom all the fulnesse of the god-head dwelleth bodily ; and the holy ghost the spirit of illumination are all one and the same god. again , it is the same thing that the minde thinketh , and the word signifieth , and the voice uttereth : so is the father as the minde conceiving , the son as the word conceived or begotten , the holy ghost as the voice or speech uttered and imparted to all hearers ; and all one and the same god. a studious father meditating on the mystery of the trinity , there appeared unto him a childe with a shell lading the sea into a little hole ; he demanding what the childe did , i intend , said the childe , to empty the ocean into this pit . it is impossible , said the father ; as possible , said the childe , as for thee to comprehend this profound mystery in thy shallow capacity . the mystery of the trinity is necessary to be known and believed of all that shall be saved ; it was not so plainly revealed to the jews of old , as it is to us in the new testament , a perfect and full knowledge of this mystery is not attainable in this life . although trinity in its native signification signifie the number of any three things , yet by ecclesiastical custome it is limited to signifie the three * persons in the trinity . this is not meant as if the essence did consist of three persons , as so many parts ; and therefore there is a great difference between trinity and triplicity . trinity is when the same essence hath divers wayes of subsisting ; and triplicity is when one thing is compounded of three as parts , they are three not in respect of essence or divine attributes , three eternals ; but three in respect of personal properties , as the father is of none , the sonne of the father , and the holy ghost of both ; three persons but one god , as to be , to be true , to be good , are all one , because transcendents . the acts of the persons in the god-head ( say some ) are of three sorts : . essential , in which all the persons have equal hand , opera trinitatis ad extra sunt indivisa , the outward works which concern the creature , belong to one person as well as the other , as to create , govern . . some ad intra , opera propria , the personal properties or internal works are distinguished , as the father begets , the son is begotten of the father , and the holy ghost proceeds from the father and the son. . appropriata , as the schools speak , acts of office , more peculiarly attributed to one person th●n another , eph. . . so the father is said to give the son , the son to redeem the world , to be made flesh ; the holy ghost is the bond of union . see dr hampton on gen. . . & pet. . . gods plot in the work of redemption , was not only ( say some ) to exalt the attributes of the nature , but to glorifie the persons distinctly according to their appropriated acts . there is in the trinity alius & alius , another and another , but not aliud & aliud , another thing and another thing , as there is in christ ; the father is another person from the sonne , but yet there is the same nature and essence of them all . they differ not in their natures as three men or three angels differ , for they differ so as one may be without the other ; but now the father is not without the sonne , nor the sonne without the father , so that there is the same numerical essence . the father in some sense is said to be the onely god , iohn . . that is , besides the divine nature which is common to the three persons , there is not another god to be found , the word ( onely ) is opposed to all feigned gods , to every thing which is not of this divine nature ; so when it is said , none knoweth the father but the sonne , and the sonne but the father , that excludes not the holy ghost which searcheth the hidden things of god , but all which are not of that essence . though there be no inequality in the persons , yet there is an order , not of dignity but of beginning * . the father in the sonne by the holy ghost made the world , not as if there were so many partial causes , much lesse as if god the father were the principal and these instrumental , but only meer order . a person is diversus modus ha●endi eandem essentiam . subsistentia in schools signifies a being with an individual property , whereby one is not another ; person ( say some ) is a law term , it is any thing having reason with an individual property . a person is such a subsistence in the divine nature , as is distinguished from every other thing by some special or personal property , or else it is the god-head restrained with his personal property . or it is a different manner of subsisting in the god-head , as the nature of man doth diversly subsist in peter , iames , iohn , but these are not all one . it differs from the essence as the manner of the thing from the thing it self , and not as one thing from another ; one person is distinguisht from another by its personal property , and by its manner of working . we have no reason to be offended with the use of the word person , if we adde a fit epithete , and say , the father is a divine or uncreated person , and say the same of the sonne and holy ghost . the word person signifies an understanding subsistent , cor. . ▪ persona , quasi per se una . this word doth expresse more excellency then the word subsistence , as one doth import , for it is proper to say , that a beast doth subsist , but it is absurd to say a beast is a person , because a person is an understanding subsistent . dr cheynels divine trin-unity . the personal property of the father is to beget , that is , not to multiply his substance by production , but to communicate his substance to the sonne . the sonne is said to be begotten , that is , to have the whole substance from the father by communication . the holy ghost is said to proceed , or to be breathed forth , to receive his substance by proceeding from the father and the sonne joyntly ; in regard of which he is called the spirit of the father , and the spirit of the sonne both , gal. . . the father only begetteth , the sonne only is begotten , and the holy ghost onely proceedeth ; both procession and generation are ineffable . when gregory nazianzen was pressed by one to assign a difference between those words begotten and proceeding . dic tu mihi ( said he ) quid sit generatio , & ego dicamquid sit processio , ut ambo insaniamus . distinguere inter processionem & generationem , nescio , non vel●o , non sufficio . aug. in the manner of working they differ , for the father worketh of himself , by the sonne , and through the holy ghost ; the sonne worketh from the father by the holy ghost ; the holy ghost worketh from the father and the sonne by himself . there is so one god , as that there are three persons or divers manners of being in that one god-head , the father , son , and the holy ghost . . whatsoever absolutely agrees to the divine nature , that doth agree likewise to every person of the trinity . . every person hath not a part , but the whole deity in it self . a person is one entire , * distinct subsistence , having life , understanding , will and power , by which he is in continual operation . these things are required to a person : . that it be a substance ; for accidents are not persons , they inhere in another thing , a person must subsist . . a lively and intelligent substance endued with reason and will ; an house is not a person , nor a stone or beast . . determinate and singular , for man-kinde is not a person ; but iohn and peter . . incommunicable , it cannot be given to another ; hence the nature of man is not a person , because it is communicable to every particular man ; but every particular man is a person , because that nature which he hath in particular , cannot be communicated to another . . not sustained by another , therefore the humane nature of christ is not a person , because it is sustained by his deity . . it must not be the part of another ; therefore the reasonable soul which is a part of man , is not a person . that there are three persons in the deity , viz. father , sonne , and holy ghost , is manifest by expresse testimonies of scripture , gen. . . let us make man in our image after our likenesse . deus qui loquitur ad deum loquitur : ad patris & filii imaginem homo conditur , nomen non discrepat , natura non differt . hilary lib. . de trin. vide plura ibid. gen. . . then the lord rained upon sodom and gom●rrah brimstone and fire from the lord out of heaven . the lord rained from the lord , the son from the father . mercer on the place saith , sed efficaciora in iudaeos , aut alios qui trinitatem negant argumenta sunt proferenda . num quid ( saith hilary de trin. ) non verus dominus à vero domino ? aut quid aliud quàm dominus à domino ? vel quid praeter significationem personae in domino ac domino coaptabis , & memento quod quem solum verum deum nosti , hunc eundem solum justum judicem sis professus . adime filio quod iudex est , ut auferas quod deus verus est . vide plura ibid. psal. . . the lord said unto my lord , sit thou at my right hand , untill i make thine enemies thy foot stool . rabbi saadia gaon on daniel interprets this of the messias . vide grotium in matth. . . it is of christ that he speaks , so peter , paul and christ himself shew mat. . . and the pharisees acknowledge it , since he cals him his lord , although he ought to descend of his race , and should be called the son of david . psal. . . there three are named , the word , the lord , and the spirit , isa. . . holy , holy , holy. but this truth is most clearly taught in the new testament , matth. . . luke . . the first person in the trinity utters his voice from heaven , this is my beloved sonne ; the sonne is baptized in iordan , the holy ghost descends in the shape of a dove upon christ. pater auditur in voce , filius manifestatur in homine , spiritus sanctus dignoscitur in co●umba . aug. tract . . in joh. adde to this the history of christs transfiguration , described mat. . . mark . . luke . . in which likewise the voice of the father was heard from heaven , this is my beloved son , the son is transfigured , the holy ghost manifests himself in a bright cloud . matth. . . the apostles are commanded to baptize in the name of father , son and holy ghost . cameron thinks that is the most evident place to prove the trinity . but that it is as apposite a place as any for this purpose , iohn . . for there are three that bear record in heaven , the father , the word , and the holy ghost . the arrians wiped this place out of many books , cor. . . the grace of the lord iesus christ , and the love of god , and the communion of the holy ghost be with you all . the arrians , samosate●ians , sabellians , photinians , and others deny the trinity of persons in one essence of god. servetus a spaniard was burnt at geneva in calvins time , he denied that christ was gods son till mary bore him . * servetus trinitatem idolum , item cerberum tricipitem vocabat . the ministers of transylvania ( in a most pestilent book of theirs ) often contumeliously call him deum tri-personatum , whom we holily worship . hoornbeeck anti-socin . l. . c. . sect . . p. . those of polonia ( in their catechism ) say , that there is but one divine person , and urge iohn . . cor. . . ephes. . . zanchy long since hath vindicated the truth and refuted them . socinus cals him , deum tripersonatum , ridiculum humanae curiositatis inventum . infaustus socinus omnium haereticorum audacissimus , saith rivet . see cheynels rise of socinianism , chap. . and ch . . p. . some glory in this as a great argument against the three persons in the trinity . if there be persons in the trinity , they are either something or nothing , nothing they cannot be , non entis nullae sunt affectiones , if something , they are either finite or infinite , finite they cannot be , nor infinite , then there should be three infinites . it is , . plain in scripture , there is but one god , cor. . . . the scripture speaks of father , sonne and holy ghost or spirit , these are said to be three , iohn . . . the god-head is attributed to all , and the essential properties belong to all . . something is attributed to one in the scripture that cannot be said of all . the sonne was made flesh , and the sonne is begotten , this cannot be said of the other ; the sonne and the spirit are sent , but this cannot be said of the father . it is not strange among the creatures that a father should be distinguished from himself as a man , the persons are something and infinite , each of them infinite , as each of them is god , yet not three infinites nor gods ; so athanasius in his creed . a person is essentia divina cum proprietate sua hypostatica , the divine nature distinguished by an incommunicable property , though we cannot expresse the manner of this great mystery , yet we should believe it . the ground of arminianism and socinianism is , because they would examine all the great truths of god by their reason . that saying of bernard here hath place , scrutari haec temeritas est , credere pietas est , nosse vero vita aeterna est . that the father is god , is confessed by all , and it is manifest from scripture , we are directed to pray to him . the apostle saith , grace to you , and peace from god our father , philem. v. . see rom. . . cor. . . ephes. . . that christ is god , is proved . by clear texts of scripture affirming this truth in so many words . the prophet fore-telling of him saith , this is his name by which you shall call him , iehovah , or the lord our righteousnesse , jer. . . and the mighty god , isa. . . paul saith , rom. . . who is god over all , blessed for ever ; and st. iohn saith , iohn . . this is very god ; and st. paul saith , tim. . . great is the mystery of godlinesse , god manifested in the flesh ; and accordingly thomas made his confession , ioh. . . my lord , and my god , which title he accepteth and praiseth thomas for believing , and that he could not have done without extream impiety , had he not been god , vide bellarm ▪ de christo l. . c. , , , , , . . by evident reasons drawn from the scripture . he hath the name , titles , works , essential attributes and worship of god ascribed unto him in scripture . . divine names and titles are given to christ ; he is the only blessed potentate , tim. . . the king of kings , revel . . . and lord of lords , apoc. . . and . . he is called the image of the invisible god , col. . . the brightnesse of his glory , heb. . . the word and wisdom of the father , prov. . . and . . he is called the word , because he is so often spoken of and promised in the scripture , and is in a manner the whole subject of the scripture ; he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo , joh. . . act. . . tim. . . the great god , titus . . the true god , john . . god over all , or blessed above all , rom. . . the most high , luk. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the septuagint have expressed iehovah the proper name of god alone , iohn . . my lord , jude . the only lord , acts . . the lord of all , cor. . . the lord from heaven , cor. . . the lord of glory , cor. . . the lord of heaven and earth , matth. . . these titles are too high and excellent to be given unto any meer man whatsoever , god therefore who will not have his glory given to another , would never have given these titles to another , if he were not god. . the works of god , even the principal and most eminent of all , which are proper to the lord only , are ascribed to christ. . the work of creation , even of creating all things , iohn . . and col. . . he for whom , and by whom all things were created , is very god. for christ and by him all things were created , therefore he is very god. heb. . , , . the foundation of the earth , and the creation of the heavens , and the change which is to happen to both at the last day , are attributed to the sonne of god. . the work of preservation and government is attributed to him also , he is before all things , and by him all things consist , heb. . . he who upholds all things by his powerful word , is god. so doth christ , therefore he is god. . the working of divine miracles , raising up the dead by his own power is given to him , ioh. . . and ioh. . . he that can quicken and raise the dead is god. so doth christ , therefore he is god. . redeeming of mankinde , luke . . matth. . . ephes. . . revel . . . . sending of the holy ghost , iohn . . and . . and of angels , is ascribed to him , mat. . . revel . . . he forgives sins , mark . , . he gives eternal life . . the principal and incommunicable attributes of god are given to him . . omniscience , iohn . , . he knew all men , and he knew what was in them , ioh. . . lord , thou knowest all things . . omnipotency , revel . . . and . . and . . phil. . . . eternity , ioh. . . revel . . . iohn . . isa. . . * he is called the everlasting father . . omnipresence , matth. . . . unchangeablenesse , heb. . , , . and . . he that is omniscient , omnipotent , eternal , omnipresent , unchangeable , equal to the father in majesty and glory , phil. . . is god. so is christ , therefore he is god. lastly , worship due to god is ascribed to him , heb. . . let all the angels of god worship him , revel . . . the lamb , that is , christ , hath the same worship rendred to him that the father hath . we are commanded to call upon his name , to believe and trust in him , iohn . . & . . & . . to hope in him , isa. . . we are baptized in his name , matth. . . act. . . and swear by him , rom. . . the mystery of the sons generation is so profound , that it is difficult and dangerous to wade further in it , then we have clear ground from scripture : that the sonne was of the father begotten from eternity , and is one with him , and of equal power and dignity , seems clear from prov. , , . iohn . . & . . and . . phil. . . but modus quo genitus fuerit , seems to some beyond humane reach . some of our divines say , christ is begotten of the father by a communication of the divine essence ; if this be granted ( say others ) it will be hard to defend the god-head of christ. he that is god must have his being from himself , à se deus , à patre filius . mr wotton on ioh. . goes this way , and some others . but some say then he should be his adopted son. vide bellar. de christo l. . c. . the athanasian creed hath it , god of god , and christ saith of the holy ghost , that he shall receive of him . illud arctè nobis tenendum , à persona patris per generationem filio esse communicatam essentiam ingenitam . r. usser . ignat. & clem. interpolator haeresi suspectus . cap. . that christ hath his god-head from the father , makes not against his god-head but for it , if he hath the same god-head which the father hath though from the father , then he is the same god with the father . object . matth. . . christ denieth that he was good because he was not god. answ. christ applieth himself to * him to whom he spake ; now he called christ good in no other sense then he would have done any other prophet , and in this sense christ rebuked him for calling him good . object . ioh. . . god the father is called the only true god. answ. some referre both these to god himself and christ , but others give a general rule , that the word alone is not opposed to the other persons , but to the creatures , and feigned gods , and so ioh. . . the woman is not excluded , but her accusers ; the added expressions shew him to be god , because it is life eternal to know him as well as the father . object . ephes. . . answ. the word father is not there used relatively or personally , for the first person in the trinity ; but essentially , as mal. . is there not one father of us all ? and so he is god , called father in regard of his works ad extra . object . iohn . . my father is greater then i. answ. as he was man only or mediator , the father was greater then he , but as he was god , that is true , iohn . . * i and my father are one ; not in union of will ( as ioh. . . ) but in unity of nature . see phil. . . object . prov. . . ariu● * objected this place , the lord possessed me in the beginning of his way . answ. this place much puzled the fathers for want of skill in the original tongue ; it is in the hebrew , possessed me the beginning of his way . so arius montanus reads it . see vers . . it is spoken of christ as mediator . object . col. . . christ is called the first-born of every creature , therefore he is a creature . here the arrians say , christ is imanifestly called a creature . cum christus prim●genitus omnis creaturae sit , eum unum ● numero creaturarum esse oportere necesse est . ea enim in scripturis vis est primogeniti , ut primogenitum unum ex eorum genere , quorum primogenitus est , esse necesse est . catechis . eccl. polon . c. . de persond christi . ans. there are three answers given to this text in the annot. edit . . vid. bez. in loc . it is a figurative speech , christ had the pre●eminence over the creatures , was lord over them as the first-born . an arrian executed at norwich for blasphemy against christ , in the dayes of queen elizabeth , being moved to repent that christ might pardon him , replied to this effect : and is that god of yours so merciful indeed as to pardon so readily those that blaspheme him ? then i renounce and defie him . the socinians deny christ to be god , and oppose his merits and satisfaction unto god for our sins , they hold christ is god salvo meli●ri judicio , or prout mihi videtur , till they can examine it better . they are more vexed with athanasius , then with any other , and call him for athanasius sathanasius , he stood against three hundred bishops in a councel , and maintained the divinity of christ against the arian faction . he hath written also most copiously against the arrians , and hath solidly refuted their arguments against the divinity of christ. the gospel of s. iohn was chiefly penned for this end to prove the deity of christ , christ there gives a resolute and constant testimony of himself , that he was the son of god , and very god , never any creature took this title upon him to be called god , but the fearful judgements of god were upon him for it . mr perkins on the creed ; see him also on iude. vide lod. viv. de verit . fid. christ. l. . c. . & . many hereticks denied the god-head of christ , as ebion , cerinthus , arrius , the jews also and mahometans , some denying him to be god , others saying , that he was not absolutely god , but inferiour to him . he is god , not by office , nor by favour , nor by similitude , nor in a figure , as sometimes angels and magistrates are called gods ; but by nature , he is equal and co-essential with his father , there is one god-head common to all the three persons , the father , the sonne and the spirit ; and therefore it is said , phil. . . that he was in the form of god , and thought it no robbery to be equal with god. lo an equality to god the father ascribed to him , he is not god in any secondary or inferiour manner , but is in the very form of god equal to him , the god-head of all the three persons being one and the same . to beat down arius his heresie the first councel of nice was called , the nicene creed made . the difference between the councel of nice and arius was but in a letter , whether christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ● . like in essence ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coessential to the father . the arian heretick presseth augustine to shew where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read in scripture . angustine asketh , what is homoousion consubstantiall , but , i and my father are one . see of arius his heresie and end . heilins geograph . pag. . amphil●chius a worthy bishop petitioned theodosius the emperour , that the arians might not have publick meetings in the city , but in vain . shortly after , he coming to the court , and finding arcadius the emperours sonne , whom theodosius had newly made emperour together with him , standing by his father , he reverently bowed to the father theodosius after his usual manner , but gave not the like respect to his sonne , but coming near to him he spake to him as unto a young boy , salve mi fili , saith he , and with his hand stroked his head . theodosius being here with provoked to anget , chode amphilochius with indignation for so sleighting his sonne , and not honouring him equally with himself , and withall commanded him to be cast out reproa●hfully . as he was carrying away , he turned and said , think , o emperour , that the heavenly father is thus angry with those who honour not the sonne equally with the father , and dare say , that he it inferiour in nature to him . the emperour hearing this , called back the bishop , begs pardon of him , admires his act , makes a law presently against the meeting of the arians , and forbad their publick disputations , and the emperour himself was hereby more confirmed in the true religion , in which he wavered before . vedel . proleg . ad lib. de prud. vet . eccles. c. . thirdly , that the holy ghost is also god * , is proved by the same arguments . . the names and titles of god are given to him , cor. . . three times doth the apostle call the holy ghost god , cor. . , . the taking of the shape of a dove , and fiery tongues , are acts of a distinct person . act. . , compare act. . . with act. . . numb . . . with pet. . . he is called the spirit of glory , pet. . . secondly , divine attributes are given to the holy ghost . . omniscience , he knoweth all things , cor. . , . ioh. . . . omnipresence , psal. . . rom. . . ioh. . . . omnipotency , heb. . . . eternity , heb. . . thirdly , the works of the true god are given to the holy ghost . . creation , iob . . psal. . . . preservation and sustentation of all things created is attributed to the holy ghost . gen. . . zech. . . . redemption , cor. . . . the power of working miracles is ascribed to the holy ghost , matth. . ● . act. . . rom. . . the resurrection of the flesh is ascribed also to the holy ghost , rom. . . . disttibuting of graces according to his pleasure , cor. . . and . instructing of the prophets , pet. . . governing of the church , and making apostle● , act. . . and . . fourthly , divine honour and worship is given to him , apoc. . . we are baptized in his name , as well as in the name of the father and sonne , matth. . . we are commanded to believe in him , and call upon him . blasphemy against the holy ghost shall never be forgiven , mat. . . therefore he is no lesse religiously to be worshipped then the father and the son. in the first constantinopolitan councell assembled against macedonius who denied the divinity of the holy ghost , there were an hundred and fifty bishops . vide doct. prid. lect. . de s. s. deitate & personalitate . the arminians and socinians ( as peltius sheweth in his harmony ) say , the holy ghost is only vis & efficacia , the power of god , but not a distinct person , god himself , but cor. . . as he ( i. the spirit ) will , therefore he is a person as well as the father and the sonne , ephes. . . the spirit of promise , who is ( so the greek may well be rendred ) the ●arnest of our inheritance . the communion and distinction of these three persons is to be constdered . . their communion ; the same mumerical essence is common to the three in one god , or of one essence there are three persons , by reason of which community of deity all the three persons remain together , and are co-eternal delight to themselves , prov. . , . ioh. . . . the persons differ : . from the essence , not really as things and things , but modally , as manners from the things where of they are manners , as degree● of heat from heat , and light from light . . they differ amongst themselves , as degrees from degrees , a● relations in a subject from other relations in the same ; as for example , if three degrees should remain distinctly in the same heat , this is a distinction not of degree , state or dignity ( since all the persons are equal ) but in other respects , and it is either internal or external . internal is three-fold : . in order , the father is the first person from himself , not from another , both in respect of his essence and person . the sonne is the second person from his father in respect of his person and filiation , existing by eternal generation , after an ineffable manuer , and is so called god of god. the holy ghost is the third person , proceeding or flowing co-eternally from the father and the son in respect of his person . . in the personal property unchangeable and incommunicable , which is called personality , and it is . of the father , paternity , and to beget in respect of the sonne ; to send out or breathe in respect of the holy ghost . . of the son , generation or to be begotten of the father , psal. . . heb. . . ioh. . . & . . ioh. . . absque ulla essentiae , temporis , gloriae imparitate , chamier . in this generation we must note . that the begetter and begotten are together in time . . he that begets communicates to him that is begotten , not a part of his essence , but the whole essence ; that which is begotten is within , not without the begetter . in respect of this generation , the sonne is called the word of the father , john . ● . not a vanishing , but anessential word , because he is begotten of the father , as the word from the minde . he is called the word of god , both internal and conceived ( that is , the divine understanding reflected upon it self from eternity , or gods knowledge of himself ) so also he is the inward wisdom of god , prov. . because god knows himself as the first and most worthy object of contemplation ; and external or uttered , which hath revealed the counsels of god to men , especially the elect ; that we may know the father by the sonne as it were by an image , iohn . . so also he is the external wisdome , instructing us concerning the will and wisdome of the father to salvation , cor. . . and vers . . . the property of the son in respect of the holy ghost is to send him out , iohn . . hence aro●e the schisme between the western and the eastern churches , they affirming the procession from the father and the sonne , these from the father alone . to deny the procession of the holy ghost from the sonne , is a grievous errour in divinity , and would have grated the foundation , if the greek church had so denied the procession of the holy ghost from the sonne , as that they had made an inequality between the persons . but since their forme of speech is , that the holy ghost proceedeth from the father by the sonne , and is the spirit of the sonne , without making any difference in the consubstantiality of the persons , it is a true , though an erroneous church in this particular ; divers learned men thinke , that a filio & per filium in the sense of the greek church , was but a question in modo loquendi in manner of speech , and not fundamental . . the personal propriety of the holy ghost is called procession or emanation , iohn . . bellarmine proves the procession of the holy ghost from the sonne by ioh . . and from iohn . . by that ceremony augustine and cyril say , christ would signifie that the holy ghost proceeds from him , and bellarmine produceth fifteen latine , and as many greek witnesses , who most evidently taught ( before the grecians denied the procession of the holy ghost ) that the holy ghost proceeded from the father and the son. bellarm. de christo l. . c. . neither hath the word defined , nor the church known a formal difference between this procession and generation . the third internal difference among the persons is in the number , for they are three , subsisting truly , distinctly and per se , distinguished by their relations and properties , for they are internal works and different , and incommunicably proper to every person . there follows an external distinction in respect of effects and operations which the persons exercise about external objects , namely the creatures ; for though the outward works are undivided in respect of the essence , yet in respect of the manner and determination , all the persons in their manner and order concurre to such works . as the manner is of existing , so of working in the persons . the father is the original and principle of action , works from himself by the son , as by his image and wisdom , and by the holy ghost . but he is said to work by his son , not as an instrumental but as a principal cause distinguished in a certain manner from himself , as the artificer works by an image of his work framed in his minde , which image or idea is not in the instrumental cause of the work , but his hand . to the son is given the dispensation and administration of the action from the father by the holy ghost , cor. . . iohn . . & . . to the holy ghost is given the consummation of the action which he effects from the father and the son , iob. . . cor. . . the effects or works which are distinctly given to the persons , are , creation ascribed to the father , redemption to the sonne , sanctification to the holy ghost ; all which things are done by the persons equally and inseparably in respect of the effect it selfe , but distinctly in respect of the manner of working . the equality of the persons may be proved , . by the work of creation , joyntly , psal. . . severally ; for the father , those places prove it , cor. . . heb. . . the sonne , iohn . , . col. . . the holy ghost , iob . . . by the work of redemption , the father sends and gives the sonne , the sonne is sent and given by him , the holy ghost perfects the work of conception and incarnation , luke . . . by the work of sanctification , the father sanctifieth , iohn . . iude v. . the son , ephes. . the holy ghost , thess. . . pet. . . . by the worship of religious adoration . the father is religiously adored often in the scripture , ephes. . . the sonne , acts . . heb. . . the holy ghost , act. . , . rom. . . this is a wonderful mystery rather to be adored and admired then enquired into ; yet every one is bound to know it with an apprehensive knowledge , though not with a comprehensive . no man can be saved without the knowledge of the father ; he hath not the father who denieth the son ; and he receives not the holy ghost who knows him not , ioh. . . . we must worship the unity in trinity , and trinity in unity , as it is in athanasius his creed . we must worship god as one in substance , and three in persons , as if thomas , iohn , and matthew , had one singular soul and body common to them all , and entirely possessed of every one ; we were baptized in the name of father , son and holy ghost . we worship another god then the idolaters could imagine their god to be ; they conceived him to be the creator and governour of all things , omnipotent , eternal , but they worshipped not one god in three persons , the father who accepts , the spirit who works , and the sonne who presents our services . one main intendment in the new covenant was not onely to honour the attributes of the nature , but the glory of the persons , ephes. . , , , . . all the persons have a special hand in the salvation of a sinner , and every believer hath a special interest in the promises of the persons , ioh. . . . the order of working in the persons is sutable to the order of their subsisting , the father is first in order therefore in working , therefore adoption is reckoned by some divines , as the first of spiritual benefits , then redemption and sanctification . . we should walk in the love of them all , ioh. . . see iohn . . & . , & . . and fear to offend them all , not only the father , but the son , ezek. . . and the spirit , ephes. . . . we should praise god for revealing this mystery to us in his word , and be assured that what he promiseth or threatens shall be accomplished , being confirmed by three witnesses . prudentius hath exercised his poetry well in defending and illustrating the whole christian religion against the jews , heathens and hereticks , and in celebrating the holy trinity . the end of the second book . the third book . of gods works chap. i. of gods decree , and especially of predestination , and the parts thereof , election and reprobation . having spoken of the scripture , and god ; the works of god in the next place are to be handled , which some make two ; the decree , and the execution of the decree : others , three , decree , creation , providence . the works of god , whereby he moves himself to his creatures , are three ; decree , creation , providence ; not three individually ; for so they are innumerable , but in the species and kinds of things . the works of god , are , . before time or eternall , his decree . . in time . . past , creation of all things . . present , gubernation and sustentation , government and preservation . or thus ; gods works are , . internall , which are in the very will of god from eternity , and they are called the decrees of god , by which god determined from eternity , what he would do in time : we follow the received phrase of divines , when we call the decrees , the works of god , and speak of god after our capacity . therefore we call decrees of god , his works ; because the decrees of man are works , or actions from man , and really distinct from his understanding and will , by which we conceive the decrees of god , or rather god decreeing . . externall ; creation , and providence . . of gods decree . decree is a speech taken from the affairs of men , especially princes , in the determination of causes between parties at variance , whose sentence is called a decree : or secondly , it is a resolution of things consulted of , either negatively , or affirmatively , according to the latter use of the phrase , it is applied to god , esay . . decretum in the latine is indifferent , to signifie either in the abstract , gods decree ; or , in the concrete , a thing decreed . gods absolute decree a , is that whereby the lord , according to the counsell of his own will , hath determined with himself what he will do , command , or forbid ; permit , or hinder , together with the circumstances of the same , acts . . and . . luke . . iohn . . or , gods decree is an eternall and infinite act of the divine essence , by which he doth determine to do , or not to do , whatsoever is , or shall be done , from the beginning to all eternity , that good is ; and to permit or suffer whatsoever evil is done , or shall be . gods decree is called counsel b , because it is done most wisely ; all things being so ordered , as is most agreeable to truest reason ; as if things had been long de bated , or consulted of before ; though the divine nature be free from all need of consulting ; and it is called the counsell of his will ; because his will doth determine all things agreeably to that counsel . it is an eternall determining of all things which have been , are , or shall be , so as himself saw fittest to have them , upon best reasons known to him , though not to us . the decree of god extends to all things good and bad ; and the rule of it his own wisdome , and good pleasure guided by his wisdome : the end is for his glory ; that is , the manifestation of his excellencies . his mercy moved him to decree , his wisdome orders the decree , his power perfects it , and brings it to passe . the properties of gods decree . . it is compleat , that is , it comprehends the determination of every thing , whatsoever the creature it self works , or god concerning it , that was decreed from eternity so to be , mat. . . it reacheth to greater matters ; the incarnation and coming of christ , psalm . , , . compared with heb. . , , . the kingdome of christ , psal. . . to lesse matters , in things which befall the church , as the ordering of things in egypt , when the israelites were in captivity . nothing comes to passe but what god hath decreed shall come to passe ; and nothing comes to passe otherwise then as he hath decreed it shall come to passe , we do not onely subject res ipsas , but modos rerum to the will and decree of god. neither hath god decreed onely good things , but even justly the evil works of evil men ; for evil in respect of gods ordering it , habet rationem boni . * viz. that by it the glory of god may be revealed in his justice and mercy . he doth order , determine , and direct the sinfull actions of men , but not effect them . . it is most wise , ephes. . . tim. . . rom. . . in decretis sapientum nulla litura . . just. rom. . , . . free , rom. . . nothing moved the decree of god without , or beyond himself : even so , o father , saith christ , because it pleaseth thee . . certain , firm , tim. . . infallible , unchangeable , matth. . . . eternall , acts . . ephes. . . tim. . . it was one of vorstius prodigious doctrines , to maintain , that gods decrees are not eternall ; then he would be changeable . . absolute ; not so as to exclude means , but causes , merits , and conditions . the decree is two-fold . . common and generall , which concerns all creatures , the decree of creation , and government , or providence . so that nothing comes to passe unawares , but it was ordered by an eternall decree , zach. . . mountains of brasse ; that is , stable and eternall decrees . . speciall , which belongs to reasonable creatures , angels and men ; and orders their eternall estate . it is called the decree of predestination , psal. . . and it consists of two parts ; viz. of a decree of election , about saving : and of reprobation about damning some angels and men. the execution likewise of the decree is two-fold . . common ; the execution of the decree of creation , which is creation : and of government , called providence . . speciall : . the execution of the decree of election , in good angels , their confirmation in that state , and in elect men . redemption , and restauration , and all the gracious works of god. . the execution of the decree of reprobation , partly in evil angels , casting them out from their state and condition , and their punishments in hell ; partly in men , viz. their rejection , obduration , and all effects of divine anger upon them . but i shall handle the speciall decree first , called predestination , and speake briefly concerning the two parts of it , election and reprobation ; and then proceed to treat likewise of creation and providence . of predestination . to predestinate * , is to decree the attaining of some end , by such like means as counsel shall prompt us with . it differs from election ; election is in the will ; predestination in the understanding , act. . . election is onely of the end , this is of the means also . by divines , predestination is used to signifie the decree of god concerning the eternall and supernaturall estate of angels and men , or of men elect and reprobate : although predestination concern angels and men alike ; yet the scripture especially inculcates to us men the predestination of men . predestination in scripture ( say some ) is all one with election almost every where , as rom. . . when they are distinguished , election is especially and properly referred to the end it self , predestination to the means . with the ancient latines , destinare , is used of punishment as well as reward ; and ancient divines make a predestination to punishment , as well as to glory . predestination is the sentence , or decree of god , according to counsel , determining with himself from all eternity , to create and govern man-kinde for his special glory , viz. the praise of his glorious mercy , or excellent justice . or thus ; predestination is the secret and immutable purpose of god , whereby he hath decreed from all eternity , to call those whom he hath loved in his son christ , and through faith and good works , to make them vessels of eternal glory . or thus ; predestination is the * infallible purpose of god , whereby he hath made choice of some , and rejected others , according to the pleasure of his own will. it is part of providence , pet. . . there is a double difference between predestination and providence ; . in respect of the object ; all things are the object about which providence is conversant ; reasonable creatures onely are the object of predestination : . in respect of the end ; providence directs all things , as well to natural as supernatural ends , but predestination onely directs reasonable creatures to their supernatural ends . the lord hath not onely decreed in general , that he will save some which believe , and condemn those which continue in infidelity : but he hath determined whom , and how many he will bring to holinesse , and life eternal , for the praise of his grace , and how many he will leave to themselves , and punish for sin , for the praise of his justice . the ancient fathers call that verse , rom. . . the golden chain of our salvation . the parts of predestination are two ; election , and reprobation . this doctrine of election is profitable to be taught in the church of god ; for it sets forth the profound depth of the lords love , the glory and riches of his grace and mercy , ascribing the whole praise of our vocation , justification , adoption , and glorification , to the mercy of god ; it holds forth the wonderful wisdom of god , rom. . . it sets out his power and soveraignty , rom. . . the word election signifieth . . the chusing or taking of one into some office , sam. . . luke . . and . . either in the common-weale , psal. . . or church , iohn . . . the making choise of a nation to be gods peculiar people , upon whom ( passing by others ) he will bestow his laws , ordinances , and singular pledges of his love , d●ut . . . and . . and . . and . . rom. . . . . it is put for the elect themselves , as rom. . . . it notes electionem & salutem , the eternal decree of god , separating some men to holinesse and glory , for the praise of his rich grace , ephes. . . . tim. . . tit. . . particularis & completa electio , neminem spectat nisi morientem , say the arminians . . it is taken for the execution of gods eternal decree , or the separation of certain men in time by effectual vocation , luke . . col. . . apoc. . . election is the decree of gods good pleasure , according to counsel , whereby he hath from eternity chosen and determined with himself to call some men to faith in christ , to justifie , adopt , sanctifie , and give them eternal life , for the praise of his incomprehensible grace , and rich mercy . or , it is an action of god ordaining some men out of his meer good will and pleasure to eternal life , which is to be had by faith in christ , for the manifestation of his grace and mercy . or it is an unchangeable decree of god , whereby he hath out of his own free-will in christ appointed some angels and men to holinesse and happinesse , for the praise of the glory of his grace . . a decree of god in christ , ephes. . . and . . christ is first elected as the head , we as the members . . of certain angels and men , they are called elect angels ; iacob have i loved ; moses his name was written in the book of life , rev. . . and . . it is unchangeable , zach. . , , . it is to the means as well as the end , ephes. . . pet. . , . a decree founded on gods free-will , ephes. . . . the general nature of it , it is an action of god ordaining . . the impulsive cause , of his meer good will , ephes. . . rom. . , . there can be no other reason given , when men have wearied themselves out in disputes , but onely gods will , * even so father , because it pleaseth thee , matth. . god will have mercy on whom he will have mercy . gods meer free ▪ will makes us differ in naturals ; thou art a man , and not a toad ; how much rather must it make us differ in supernaturals ? to flie to a scientia media , or a congrua motio divina , or to the preparation and use of free-will , is to wander , and to say any thing in man makes a difference . . the object of election , whether man absolutely considered , or respectively , as good by creation ; miserable by sin . some make homo * condendus , man to be made , the object of election , some man made , but not fallen ; some man made and fallen . but these opinions may be reconciled , for those who hold homo condendus , or massa pura to be the object , do extend election further then the latter do , even to comprehend in it a decree to make man , and to permit him to fall ; but as for that actual election and separation , austin , calvin , beza , rivet , hold it to be from the corrupted masse ; and so doth b. carleton and others ; of which opinion these reasons may be given . . we are chosen , that we might be holy and unblameable ; this supposeth that we were considered in election , as sinners , ezek. . . . election is of god , that sheweth mercy , and we are called vessels of mercy ; mercy presupposeth misery . . we are elected in christ as our head ; and he is a mediator and saviour which presupposeth sin ; he came to save sinners , mat. . . the means of salvation are given to few , few are holy , the effect of election , matth. . . . man simply considered is the object of predestination , in respect of the preordination of the end ; but man corrupted , if we respect the ordination of the means which tend to that end ; or man absolutely , in respect of the supreme or last end , not in respect of this , or that subordinate end . . the end of election is two-fold : . near and immediate , eternal life . . farther off and ultimate , the glory of his name , ephes. . , , , . . the means to bring about these ends , christs merits apprehended by faith . consider also the adjuncts of this decree , the eternity , immutability , and certainty of it . there is a certain and determinate number of the elect , which cannot be diminished , or augmented . christ prayed to his father that the faith of his elect might not faile , iohn . , . it is impossible they should be deceived , mat. . . the papists think that the certainty of immutable election begets in a man carnal security and prophannesse : but peter thinks far otherwise , peter . . god was not moved by any thing outwardly to choose us to eternal life , but it was onely the meer will of god. some of the papists say , god did choose man to eternal life upon the foresight of his good works , and his perseverance in them . the lutherans * say for faith foreseen , not because of any dignity in faith , but for christ apprehended by it . object . if god should not predestinate for some thing in us , he is an accepter of persons , for all were alike , iudas was no more opposite then peter ; why then should one be elected and not another ? ans. . this makes the doctrine of election such a depth , that god loveth iacob and hateth esau ; in the angels , some are elected , and some fallen . . to accept of persons is then when we prefer one before another , and ought not to do so ; now that god chooseth some , it is of his meer grace , for all deserve eternal damnation . vide dav. dissert . praedest . p. , . obj. predestination or election is grounded on gods foreknowledge , rom. . , ▪ pet. . . ergo , say the papists , god out of the foresight of mans good works , did elect him . and the arminians say that god elected them out of the foresight of mens faith and perseverance ; so election and predestination shall be grounded on the will of man. answ. the foreknowledge of god is , . permissive , so he foresaw all mens sinnes , the fall of angels , adam . . operative , so he foreknows all the good that is in men , by working it : god foresees to give men faith , and then they shall beleeve ; perseverance , and then they shall hold out . there can be no difference till elective love make it : when god hath decreed to give grace , he foreknows that man which beleeves . . predestination is not onely an eternall act of gods will , but of his understanding , ephes. . . act. . . . there is a twofold foreknowledge of god , . generall , whereby he foreknew all things that ever were . . special , a foreknowledge joyned with love and approbation , as pet. . . mat. . ● . arguments against the papists and lutherans . that which is the effect and fruit of election , that cannot be a cause or condition , for then a thing should be a cause to it self . but these are effects , ephes. . . it should be according to them , he hath chosen us because we were foreseen holy , acts . . a man is not ordained to eternal life , because he beleeveth , but he beleeveth because he is ordained to eternal life , acts . . and . . rom. . . secondly , then we should choose god , and not he us , contrary to that ioh. . . thirdly , infants are elected , who cannot beleeve or do good works . this argument ( saith rivet , disputat . . de causa electionis ) although it be puerile by reason of the subject , yet it is virile if we respect its weight ; for the adversaries cannot avoid it , without running into many absurdities , by denying that infants are saved , against that of matthew ; and by affirming that some are saved which are not elected , against rom. . fourthly , if man were the cause of his own election , he had cause to glory in himself , election should not be of grace . see master bailyes antidote against arminians p. . to . all the sonnes of adam without exception are not elected ; for election supposeth a rejection . he that chooseth * some , refuseth others . see esay . . iohn . . whom god electeth he doth also glorifie , rom. . . but all are not glorified thess. . . & . . chosen out of the world , john . . therefore he chose not all in the world , but some . . saving faith is a true effect of gods election , peculiar to the elect , and common to all the elect which live to be of age and discretion , but many are destitute of faith for ever : therefore they must needs be out of gods election . . the scripture saith expresly , that few were chosen ▪ matth. . , rom. . , . few saved , luke . . the elect considered apart by themselves , are a numberlesse number , and exceeding many ; in comparison of the wicked , they are but few , even a handful , mat. . , . & . . luke . ● . though some of the places of scripture may be expounded of the small number of beleevers in the daies of our saviour , yet some are more generally spoken , shewing plainly that onely few do finde the way to life . at this day , if the world were divided into thirty parts , nineteen of them do live in infidelity , without the knowledge of the true god. the mahometans possesse other six parts of the world . amongst them which professe christ , scarce one part of those five remaining do embrace the true religion : and many more do professe with the mouth , then do with the heart beleeve unto salvation . the arminians say there is an election axiomatical , not personal : they acknowledge that there is a choise of this or that particular means to bring men to salvation . god ( say they ) hath revealed but two waies to bring men to life , either by obedience to the law , or by faith in christ. but they deny that there is an election of this or that particular man. god hath set down with himself from all eternity , not onely how many , but who shall lay hold on christ to salvation , and who not , ● pet. . . speaks of an election personal , rom. . , . of both elections , axiomatical and personal . see iohn . ▪ tim. . . some hold that gods election is so uncertain and changeable , as that the elect may become reprobates , and the reprobate elect . there is ( say they ) a constant and frequent intercourse of members between christ and satan , to day a member of christ , to morrow a member of satan . rom. . . all things work together for their good , then nothing shall work for their greatest hurt , that is , their damnation . and ver . . he saith , those whom he predestinated , he hath called , justified , glorified ; not others , but those whom he hath predestinated , these he called and justified . gods election is most firm , certain , and unchangeable , iohn . . & . . matth. . . by the arminian doctrine there can be no certainty of election , for they hold that absolute election onely follows final perseverance in faith , and that faith may be totally lost , and faile finally . so much concerning election . in the scriptures reprobate , and to reprobate are referred rather to the present conditions of wicked men , then gods eternal ordination concerning them . but the decree of reprobation is exprest in such tearms as these , god is said not to have given them to christ , not to shew mercy on some , not to have written the names of some in the book of life . reprobation is the purpose of god to leave the rest of men to themselves , that he may glorifie his justice in their eternal destruction . est decretum aliquod quo destinavit alicui deus damnationem . twiss . the schoolmen and others distinguish between a negative , and positive or affirmative act of reprobation . the negative act is called preterition , non-election , or a will of not giving life . the positive or affirmative act is called pre-damnation , or a will of damning the reprobate person ; so there are two parts of election , viz the decree of giving grace , by which men are freed from sin by faith and repentance ; . of rewarding their faith and repentance with eternal life the word reprobation is taken three waies , saith b. davenant out of iunius , . for preterition and damnation joyntly . . for the alone decree of damnation : so ▪ to be reprobated , is to be appointed to eternal torments , . as it is opposed contradictorily to election , so it is taken for preterition onely or non-election . daven . dissertat . de praedestinat . c. . the object of it are some sinful men , or the greatest part of sinful men , which are called vessels of wrath fitted for destruction , rom. . . that there are more damned then saved , is proved , matth. . . matth. . . the end of reprobation is the declaration of gods justice in punishing of sin . there is no cause of reprobation in the reprobate , that they rather then others are passed by of god ; that is wholly from the unsearchable depth of gods good pleasure , but that damnation whereto they are adjudged , is for their own sins . there are five dreadful consequences of reprobation or preterition , . such whom god passeth by , he never calls , or not effectually ; calling is according to purpose . . he deserts , leaves them to follow their own corrupt lusts . . hardens them , rom. . . they shall prove apostates , tim. . . . they are liable to that dreadful sentence , matth. . . obj. tim. . . who will have all men to be saved . ans. that is , god would have some * of all sorts of men to be saved ; so all men is taken , verse . let prayers be made for all men , that is , all manner of men ; he instanceth in one kinde , viz. kings . all , is likewise here to be taken , not pro singulis generum , but pro gen●ribus singulorum . so austin expounded this place above a thousand yeers since . all manner of men of all nations and qualities . all , in this place doth not signifie universally , every man in every age and condition , but all opposed to the jews onely ▪ all indefinitely , and that in the times of the new testament , of which the apostle speaketh . obj. pet. . ▪ not willing that any should perish , but that all should come to repen tance : therefore there is not an election of some , and reprobation of others . ans. he speaks there onely of the elect ; and he would have none of them to perish . he speaks that for the comfort of the godly , and includes himself amongst them , long-suffering to us-ward : therefore he means those in the same condition with himself . he shews why god staies the execution of his wrath , because all his elect are not gathered . see pet. . . there is nothing doth more set out the glory , excellency , and sufficiency of god then his decree . o the infinite depth of the wisdome of god , which hath fore-seen , decreed , and determined with himself , the innumerable things that ever did or shall come to passe . we should not search into the depths of his counsels , deut. . . but in all things professe our dependance on him , and refer all to his decree , psal. . . they are justly blamed that ascribe any thing to chance , fate , fortune , or good luck , as also such as are impatient under any crosse . admiring the methods of gods eternal counsel , and the execution of it for the salvation of our souls , will be a great part of our work in heaven ▪ that is a desperate inference : if i be predestinated , i shall be saved , * though i neglect and scoff at sanctity . god hath predestinated the means as well as the end ; he hath decreed us to be holy as well as happy , pet. . . ephes. . . christ laid down his life not onely to save us from the guilt of our sins , but to sanctifie us , tit. . . the spirit of god is a spirit of sanctification , thess. . . in good things the devil strives to sever the means from the end ; in evil , the end from the means . we must not reason whether we be predestinated , but use the means , prove our election by our calling , we should judge of our predestination , not so much descendendo , by prying into gods secret counsel , as ascendendo , by searching our own hearts . it was good counsel that cardinal poole gave to one who asked him how he might most profitably reade the epistle to the romans . he advised him first to reade the twelfth chapter to the end , and then the beginning of the epistle to the twelfth chapter . because in the twelfth chapter the apostle falls on matter of duty and sanctification , which is the onely way to attain to the knowledge of those great mysteries handled in the beginning of predestination . take heed of abusing this doctrine . . quarrel not with gods justice , because he hath determined not to give grace to some , rom. . . that any are saved it is from gods mercy , there can be no injustice in refusing , when it is the meer mercy of god to take any : as if of many traitors the king spare some , and hang up the rest : neither have the elect a just cause to glory , nor the reprobate to complain ; since undeserved grace is shewed to the one , due punishment inflicted on the other . it bewraies no more want of mercy in god , that he takes but such , then it did want of power , because he made not many worlds , since the exercising of one and the other , is determined by his wisdome . it were unjust ( say the polonian churches in their catechisme ) to punish any one because he hath not done that which by no means he could do . but when god punisheth the wicked and those that are refractory to his word , what doth he do else but punish those which do not do that which they cannot do ? see more there , cap. . of the same branne . . this may comfort the people of god , who may be certain of their election and salvation , rom. . . . paul had not this by immediate revelation , because he concludeth upon such arguments as are general to all the godly , see ioh. . . certainty of mans election and salvation is not such as we have of arts and sciences , yet the truths of god are more to be adhered unto then any humane principle . . nor is it such as we have of doctrinal truths , we are not so perswaded of gods favour in particular to us , as that there is a god , and that there is jesus christ , because the dogmatical truth is contained in the scripture , the other is but a practical conclusion drawn from the general . . it is not such an assurance as expelleth all doubting and wavering , mar. . . yet doubting is a sin , and we are to bewaile it : but the papists teach doubting , and praise it under the name of humility , and say it keeps us from presumption . they say we can have but a conjectural and wavering knowledge of our salvation ; justly therefore did luther terme the romish doctrine concerning uncertainty of salvation , non doctrinam fidei sed diffidentiae , no doctrine of faith but distrust . . it is not such as presumption and carnal security , excluding all use of the means , work out your salvation with fear ; those which have been most perswaded of gods love to them , have been most active for him : the love of christ constraineth us . . it is more then probable , conjectural , or moral . . it is not of our own conscience and spirit onely , but inabled by the spirit of god thus to conclude and determine , rom. . the spirit witnesseth with our spirit . those that finde this in themselves should feed upon this eternal comfort , it is absolute , eternal , immutable , nothing shall oppose it , who shall lay any thing to the elect ? it is full of love and grace . we may make our election sure by our calling , rom. . , . and our effectual calling by two things : . by a new light . . a new life . cor. . . pet. . . iohn . . ephes. . . we have a new knowledge wrought in us of our selves , we see our misery by sin , and our inability to help our selves , rom. . . . of god , god in jesus christ is discovered to us , pet. . . we see our need of christ , and know him to be a mediatour , who must reconcile god and us . . a new life is wrought in us , ephes. . . we now die to sin , and live to god , . by faith , rev. . . these three are put together , faithful , chosen and called . . by new obedience . . it is every mans duty to give diligence to make his election sure , both for the glory of god and the comfort of his soul , but in gods way , and according to his ordinance , first calling , then election . . when he hath used his utmost diligence , if he cannot make it sure , it is his misery not his sin . . when the spirit of god reveals to a man either the truth of his own graces , or else gods eternall love to him , then a man is bound to beleeve it . it is . a certain assurance . . secret , rev. . . . exceeding sweet , rejoyce in that your names are written in the book of life . . it is an imperfect assurance , the assurance of faith not of sight , it may be eclipsed . chap. ii. . the execution of gods deeree . god executes his decree by actions , creation , and providence . gods works are in time . past , creation of all things . . present , government and preservation . creation is taken , . strictly , when god makes any creature of nothing , meerly of nothing , not as if nothing were the matter but the terme , so the souls of men and angels are created of nothing . . largely , when of some prejacent matter , but very unfit and indisposed , a creature is made , as adam of the earth . creation is the action of god , * whereby out of nothing he brought forth nature it self and all things in nature , both substances and accidents , in and with the substances , and finished them in the space of six daies , both to his own glory and the salvation of the elect. or , it is an action whereby god the father by his word , and holy spirit made all things exceeding good for the glory of his name . or thus , creation is a transient or external action of god , whereby in the beginning he made the world by a meer command out of his own free will in six dayes space to the glory of his name . . an action , ] not a motion or change , motion argueth some succession , but in the things created , the fieri & factum esse is all one , nor is it a change , because that supposeth some alteration in the agent . . transient , ] it passeth from the agent to the thing created , whereas in immanent actions , as gods will , decrees , and personal actions , they abide in himself . . of god , ] the efficient cause of all things is god the father , son and holy ghost . creation is the proper work of god alone , so that he is god which created the world , and he created the world who is god , ier. . . it is without controversie , that the work of creation agrees to god the father , the same is expresly given to the son , iohn . . col. . . and to the holy ghost also , psal. . . he brooded on the waters , gen. . , . aquinas parte prima qu. . artic. . hath this question , utrum sit necessarium omne ens esse creatum a deo. the schoolmen much dispute , whether god may not give a creating power to a creature ; and answer , no creature can be so elevated as to concur to the execution of an almighty act . in scripture it is alwaies made the work of god , gen. . . prov. . . psal. . . , . creation is an act of omnipotency . the apostles when they dealt with the heathens , urged the works of creation , acts . . & . . rom. . , . . in the beginning , ] by the scripture it is a matter of faith to hold that the world was not from all eternity , in the beginning notes not that there was time first , and then god created the world ( for time is a creature and concreated ) but it denotes order , that is , at first . . the world , ] that is , the heaven and earth and all things contained in them , act. . . and . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that well ordered , decent , beautiful and comely frame of heaven and earth . . by his meer command , ] as appears gen. . let there be light , let there be heavens , which argues his omnipotency . . out of his own free will , ] for god did not need the world , and therefore he created it no sooner . he was happy enough in himself without men or angels , psal. . . prov. . . . the final cause , to the glory of his name , rom. . . three attributes especially manifest themselves in this work of creation , gods power , wisdome , goodnesse ; his power in that he made all things by a word , and of nothing , isa. . . his wisdome is seen in the order and variety of his works , psal. . . and their exceeding wonderful and particular uses ; his goodnesse , in that he would communicate being to the creatures . plutarch writeth , that the old philosophers , the ancientest divines amongst the pagans , were wont to describe pourtrayed out in stone , wood , and other matters , the images of their gods , with musical instruments in their hands , not that they would teach others , or did beleeve it themselves , that the gods were fidlers or pipers , or used to solace themselves with lute or viol , but because they held nothing more fit or answering to the nature of god , then to do all things in sweet harmony and proportion ; which the wiseman calleth in number , in measure , and in weight . mountague against seld. c. . the work of creation ( say some a ) is set out generally in a general proposition , in the beginning b god created the heavens and the earth ; which proposition he after explains by its parts . that the world was not from eternity , but was made by god , these arguments may perswade . first , and principally faith , heb. . . which is grounded upon divers places of scripture , c as the first and second chapters of genesis , & chapters of iob , and some psalms almost whole , as & . this also is the first article of our creed , that the world was created in time by god. the apostle paul , acts . . & . . doth point out god to the heathen by this work above others . the doctrine of creation is a mixt principle , partly discovered by nature , and chiefly in the word . consider it , . ex parte rei , so the thing it self was known to the heathens . . ex parte modi , faith onely teacheth what it is : the manner and circumstances of the creation , how and wherefore the world was made , was wholly unknown to them , because these things are not matters of sense , but depend on the limitation of gods will ; nor matters of reason , but depend on the exuberancy of his power . the same individual assent to the same truth may be both cognitio scientiae , and cognitio fidei . by faith we know that the worlds were made , and assent to it . and by demonstrations it may be proved , that the world was made ; and these also are sufficient to perswade assent . now we from both grounds ( jointly ) assent to this proposition , that the world was made . the which assent in respect of the ground ( propter evidentiam rei ) is an assent of science or natural knowledge . in regard of the other ground ( propter anthoritatem dicentis ) is an assent of faith , or supernatural knowledge . mr. wallis truth tried , ch . . secondly , and probably , the light of nature shining in these reasons . . the original of nations laid down by moses , gen. . and elsewhere , which could not be fained by him , since some memory of them was then extant among many , which yet in progresse of time was extinguished . . the beginning of arts , the first inventers whereof are known , and in what time they flourished : for it is not probable that so many ages before , mankinde lived without arts , and that in these last times they were all both invented and perfected . . the newnesse of all heathenish histories , the ancientest of which tell of nothing before noah's flood , or the beginning of the assyrian empire under ninus . the holy history it self is only of yeers or thereabout , which neverthelesse is the greatest mouument of antiquity . now it would be a most unworthy reproach and contumely cast upon all those men who had lived so many infinite ages ago , to say they were so ignorant that they could not , or so slothful that they would not deliver in writing what was done in their times . . the decay of mans body and age , which from a great strength , quantity , bignesse and time of life , is now come down to a narrow scantling , which if had decreased so alwaies in infinite ages , it would by this time have been brought almost to nothing . . the certain series and order of causes and impossibility of their proceeding in infinitum : for it must needs be that there should be one first , which is the universal cause : but first it is not unlesse it be one , nor one except it be god. . as a thing is , so it works , but god doth not depend upon another in his being , therefore neither in working doth he require a pre-existent matter . . art presupposeth nature , and nature matter ; but god in working is a more excellent cause then art or nature , therefore presupposeth nothing in working . . the first cause , viz. god is infinite , therefore he can do whatsoever implyeth not a contradiction , but the creation of things in time implieth it not . . whatsoever perisheth hath a beginning : the world doth perish , because all its parts decay , and are subject to corruption , therefore the whole . the angles and souls of men are changeable by nature , as appears by the fall of the devil and mans fall . . either the world was eternal or had a beginning ; it could not be eternal , . because it is compounded of divers parts , and those in nature contrary one to another , which could not meet together in that order themselves , therefore it was made by some-what , and then either by it self , which could not be : for that which makes , is before that which is made ; and the same thing cannot be before it self , or else it was made by some creature , which could not be ; because that is but a part of the whole , and therefore meaner then it considered as whole , and not able to make it . . the world could not be eternal , because it is limited in respect of place , quantity , power , therefore it is not infinite in time . that which is eternal is the first thing , and consequently the best , therefore god is only so , having no parts , nor being subject to corruption . by these reasons it is evinced , that the world is not eternal , but was created by the chief work-man of all things in time . but concerning the time of the yeer , when the world was made , whether in summer , autumn , or the spring , we will not raise any curious and unprofitable questions . see sarsans chronologia vapulans , page . let it suffice to know that it was created by god in the beginning , gen. . . that is , in the beginning of time , or rather together with time then in time ; for the instant and moment of creation was the beginning of all following , but not the end of precedent time . hitherto concerning the efficient cause , there followeth the matter of creation . of the first and immediate creation , there was no matter at all , the * divine power drew out nature it self , not out of any pre-existent matter , but out of meer nothing . materiam noli quaerere , nulla fuit . nothing but nothing had the lord almighty , whereof , wherewith , whereby to build this city . thus were created all incorporeal and immaterial substances ; the angels , the reasonable soul , and the highest heaven ( as some say ) for those things which are void of matter , cannot be framed out of matter . . the mediate creation is , when a thing is brought forth of a praeexistent matter ; yet so rude and indisposed , that it may be accounted for nothing : so adams body was created of the dust or slime of the earth , gen. . . beasts and birds out of the earth , gen. . . which god did meerly of his good pleasure , no necessity compelling him , nor the matter he took any way helping him in working ; it was nothing privatively , as they call it . divines observe four things in gods creation . . his command ; whereby he said , let there be light , and there was light . gods words are things . . his approbation ; whereby all things are acknowledged as good . god sa● they were good . they were so in respect of their own kinde and nature . . in respect of the universe , that is , apt for the end * for which they were made , free from all defect and deformity . god made all the creatures to be serviceable one to another , especially to man , tim. . . i cannot tell by what logick we call a toad , a bear , or an elephant ugly , they being created in those outward shapes and figures , which best expresse those actions of their inward forms . and having past that general visitation of god , who saw that all that he had made was good , that is , conformable to his will , which abhors deformity , and is the rule of order and beauty . d. browns religio medici . . ordination and appointment , whereby he assigned unto all creatures their use , ier. . . he made nothing in vain . . a sanction of a law and decree which the creatures must alwayes observe , called a covenant with day and night . hitherto of the efficient cause and the matter , there followeth the form of creation , which may be considered either in respect of god , or in respect of the things created . . the manner of creation in respect of god is this , he did not create the world by a necessity of nature , but according to the eternal and immutable ; yet most free decree of his will. . by his word and beck alone , without any change , weariness or toil , he made and established all things . the form of creation in respect of the things created , is two-fold . . internal ( viz. ) the very force and power of nature imprinted by god both in all things in a common manner and respect , and in the several kinds according to the particular essence and condition of every thing , by which they are made powerful to proper or common operations . . the external form is two-fold , partly a suddain and momentary production of all things , partly a most beautiful disposing and excellent order of all things produced , both in themselves , and among one another , gen. . . there is order , . in making them : in simple things as the elements , god began with those that are most perfect , the light or fire , the purest creature , psal. . . and then went on to the lesse perfect , in mixt bodies , he began with things more imperfect , first made things that have being and no life , then plants , after beasts and men . . in disposing all things in their proper places for the beauty and service of the whole , the beasts in the earth , the fishes more in number and greater in bulk in the sea. the world hath its name in greek from beauty , god could have created them all at once , but he made them in the space of six a dayes , that he might shew , . his power in producing whatsoever effects he would without their general causes , while he enlightened the world , made the earth fruitful , and brought plants out of it , before the sun and moon were created . . his goodnesse and liberality while he provides for his creatures not yet made , and brings the living creatures into the earth filled with plants and nourishment , men into a world abundantly furnished with all things for necessity and delight . . that we might thereby more easily conceive , that the world was not made confusedly or by chance , but orderly , and by counsel , and might not perfunctorily but diligently consider the works of creation . how should we deliberate in our actions b which are subject to imperfection ? since it pleased god not out of need to take leisure . so much for the form of creation , there remains in the last place the end , which is two-fold . . the last and chiefest , the glory of god the creator , in manifesting his goodnes , power and wisdom , which excellencies of god shining forth in the existence , order and wonderful workmanship of all creatures , and in the wise government and administration of them , god would have acknowledged and praised by reasonable creatures , psal. . . & . . prov. . . isa. . . rom. . ▪ & . . the next end for the work it self , that all things should serve man , and be useful to him , especially to further the salvation of the elect , gen. . . psal. . , , . cor. . , . it serves to confute sundry errors : . the arians , which said the world was made by christ , as the instrument and secondary cause , that place rom. . . doth not prove an inequality of persons . . the manichees , which held two beginnings contrary to themselves , god the author of good things , and the devil the author of evil , this is blasphemy against god , and is contrary to what moses saith , gen. . . . aristotle , that held the world was eternal ( as ludov. viv. de veritate fidei christ. l. . c. . saith , ) though some d say he did not . democritus who held that the world was made by a casual concourse of atomes , and that there were infinite worlds , when the scripture speaketh but of one ; god sent his sonne into the world , not worlds ; see the discovery of the world in the moon , proposit. . mr rosse opposeth those atomes refutat . of dr browns vulgar errors , c. . ubi sunt , aut unde ista corpuscula , cur illa nemo praeter unum leucippum somniavit , à quo democritus eruditus , haereditatem stultitiae reliquit epicuro . lactant. divin . instit. l. . de falsa sapientia p. . vide plura ibid. & . galen , who having read the fifth chapter of genesis , said , that moses said much , but proved little . . it condemns . . those which set their affections on the creature , if there be beauty in that , what is in the creator ? . those that abuse the creatures by cruelty , or pretended lordship . . those which mock at the parts of any man ; if born lame or deformed ; this is to despise the workman , to murmur at the potter . . it shews that god hath first , chief , absolute , and perpetual soveraignty over all his creatures ; so that he can use , command , and do with them as in equity seems good to his henvenly wisdom . . when we'behold the heavens , the earth , air and sea , how they are filled , what use and commodities they have , we should contemplate god in these things we see with our eyes . . we should learn what a one god is , . eternal , he that made heaven and earth , is ancienter then both . . almighty ; great works cannot be brought to passe without great strength : he must needs be infinite in power , which made heaven and earth , and hangs the earth as a ball , without any pillar to support it . . most wise ; strength separated from wisdom , is little worth : god knows all things , the nature of the heavens , earth , water perfectly ; because he put such a nature into them : tell your selves , that god is a wise understanding essence , can order all to the best . . exceeding good ; he hath infused goodness into the heavens , waters , earth , they are helpful and serviceable to man : how much more goodness is there in god! he is good and doth good , psal. . . see his love in making man * best of the creatures here below : we should honour god in our mindes , account him the chiefest and onely good , and his favour the chiefest felicity , bring our wils to long after him , to desire him above all other things , chusing him as our happinesse , loving him and desiring to enjoy him fully : learn to fear him above all , not daring to offend him , acts . . and obey and please him ; what more agreeable to reason , then that the maker of all should be ruler of all ? we are more his , then a childe his parents , a servant his masters . we should also acknowledge that he made us , psal. . and praise him : gods great works call for great praise ; commend him with our tongues , and speak good of his name , psal. . . the heavens declare the glory of god , i. e. give occasion to man of declaring it . . this is a comfort to those who acknowledge god to be such a one as he is ; is not he rich enough to maintain them ? wise enough to direct them ? strong enough to protect them ? if thou want goodness , he can create in thee a new heart ; it may comfort the godly in regard of the resurrection ; god can raise them up at the last day . . it is a great terror to the wicked , which do not fear but despise him ; god will hate , despise and destroy them : god can do it ; he made heaven and earth , and he will do it , because he is true , he hath threatned it ; oh the misery of that man which hath him for his enemy ! . we may learn from all the creatures in general , . to bewail our rebellion against god , which all of them reprove , for they all stand in their kinde and station in which god set them at first . the sunne rejoyceth to runne his course : the sea keepeth her bounds ; the earth stands upon her foundation ; the heavens keep their motion , and declare gods glory ; the very windes and seas obey him . . all of them teach a the invisible things of god , rom. . . as was before-shewed . . we should make a right use of the creatures : use them , . devoutly , tim. . . in faith , rom. . . & ult . with prayer and thanksgiving , mat. . . act. . . soberly , cor. . . . thankfully , tim. . . having handled the works of creation in general , i now proceed according to moses his method , to a more particular enarration of each dayes work . the whole first chapter of genesis may be thus divided : . the author of the worlds creation , god. . the work. . the approbation of it . verse . in the beginning of time , or being , therefore the world was not eternal . iohn begins so , and took it hence : but beginning there may mean from eternity : or as here , christ did not begin then , but was then , prov. . . bara elohim , gods created b . that difference between the noun plural , and verb singular ( saith rivet ) signifieth not the mystery of the trinity , but is an idiotism of the hebrew tongue , in which such enallages are frequent , as numb . . . most of our men take the joyning of a singular verb with the plural elohim , for a mystical expressing the holy trinity . but the jewish grammarians make it an enallage of number , chiefly to expresse excellency in the persons , to whom it is refer'd . mr seldens titles of honour , part . . chap. . however , there is no difference in the thing it self ; for the name of gods being taken here essentially , ( not personally ) is common to the three persons ; gods created , is as much as the father , the sonne and holy ghost created : for elsewhere it is manifest from scripture , that not only the father , but the sonne and holy ghost also created the world . created , signifieth an act of infinite power , and is not communicable to any creature . i. ex nihilo fecit , & quidem potentissimè ac magnificentissimè . junius . heaven and earth . in the first day were created heaven and earth ; as it were the foundation and roof of the building , psal. . . isa. . , . the work of the first day , was . heaven , under which name are comprehended partly the empyraean first and immovable heaven , which is called in scripture , the third heaven , and heaven of heavens , ephes. . . chron. . . acts . . and partly the celestial spheres , which it is probable were made the first day ; but without those lights of the stars , with which at length in the fourth day , they were adorned : the hebrew word for heaven being of the dual number may imply both . the heavenly intelligences or angels , the inhabitants of the invisible heaven were then made , as is probable , saith chemnitius , coelum , id est , extimum illum hujus universitatis ambitum cum super coelestibus incolis illius & spiritualibus formis atque intelligentiis , gen. . . job . . iunius in loc . . the four first simple things or elements , as some think , earth , water , air , fire , and the fitting of them for use , by making day and night . though others hold , that the air and fire are comprehended under firmament , the work of the second day . for the earth , there is he emphatical ; this earth which we dwell in , though then unpolished . the earth is described in the second verse , it was without form and void , informity and vacuity in the original , without inhabitants and without ornament , the earth and waters were joyned together among themselves ; the waters at first did encompasse and cover the earth round about , as it were a cloathing and garment , psal. . . darknesse was on the face of the deep ; that is , the waters , which inclosed the earth in themselves . vers. . there is an extraordinary light mentioned ; ( the ordinary fountain of light is the sunne ) which in what subject it did inhere is not certain : some say water in the thinner parts of the superficies , some the heavenly spheres , others say the element of fire : for that ( say they ) is either included under light , or we know not whether to referre it ; and god created not accidents without subjects . the works of the second day were twofold : first , that most vast firmament , viz. that space between the earth and skie : the hebrew word signifieth the extending of any thing , or the thing it self . secondly , the division of the waters above , from the waters below c , that is of the clouds which are in the middle region of the air , from the fountains , rivers and sea , which remain under the lowest region . but by the name of clouds and waters above the firmament , we may understand all the meteors , both watery and fiery , which were created then in their causes , ier. . . the approbation given of other dayes , is here omitted in the hebrew , not because hell was created on this day , as the hebrews d say : but because this work of distinguishing the waters was yet imperfect and finished on the third day . the work of the third day was threefold . first , the conflux , or gathering of the waters below into one place in regard of the greater part of them , called sea , that so they might not overflow the earth : and by this command of gods , they still continue so : luther said well , that all a mans life upon the earth is as great a miracle , as the israelites passing thorow the red sea. secondly , the drying of the earth , to make it habitable , and fit for nourishing plants and living creatures . thirdly , the producing of herbs and trees of all kindes . the works of the fourth day were , the lights both greater , as sun and moon ; and lesser , as the other stars , placed in the heavens as certain receptacles or vessels , wherein the lord did gather light , which before was scattered in the whole body of the heavens . secondly , the use of them ; they were to give light to the world , to distinguish the night from the day , the day from the week ; as also to distinguish seasons , summer and winter , spring and autumne , seed-time and harvest . they are signs : . natural : by them we may guesse of the weather , matth. . , . from the colour and figure of the moon , some will conjecture what weather is like to be . . civil : husbandmen , gardners , fishermen , mariners , gather observations from them . . ecclesiastical : to know the new moons , and strange apparitions in them are signs of gods anger , as extraordinary eclipses c , blazing-stars . the works of the fifth day ; were , the fishes of the sea , and fowls of the air , divers in nature , shape , qualities ; vertues and manners of living : the fishes were appointed to increase , multiply , and fill the waters : and the fowls to increase , multiply , and flie in the air . the work of the sixth day is two-fold : . all terrestrial bruit creatures , beasts f , cattle , and every thing which creepeth upon the earth in their kinde , having vertue and power from god to increase and multiply . . man , male and female , adams body of the dust of the earth , viz. that he might have in his own bosom an argument and incentive of humility , lest for his excellency he should wax proud against god ; eves body out of a rib of adam , for a sign of most near conjunction , and love betwixt man and wife . the creation ceased in man , as in the master-piece of gods skill , and as in the end to which all other things were destinate . for all other creatures , by the bounty of the creator , were to serve adam , as their lord and prince . chap. iii. of the creation of the heavens , the angels , the elements , light , day and night . i shall now insist more largely on the particular creatures , and draw some consectaries from them , saying little of the reasonable creatures , angels and men ; because i intend more fully to treat of them by themselves . the creation of the heavens is a great and wonderful work of god ; the heavens were not alwayes , neither came they by chance , or any other way , but by the wonderful power of god creating them . so the scripture telleth us often , psal. . . isa. . . & . & . . & . . & . . god frequently challengeth to himself the glory of this exceeding great work , alledging it as an effect of his wonderful power and greatness . the excellency and greatness of this work appears in divers things : . the abstruseness of the matter . . the perfection of the form . . the exceeding hugeness of its quantity . . the height of it . . it s swift motion . lastly , the excellent usefulness of it for the creatures here below , and all other things contained in it . first , the matter of the heavens is dark and hidden , and goes beyond the power of mortal creatures , certainly to determine of it . philosphers know not what to say here ; some of them do think , that the upper heavens are made of the same matter with these inferiour bodies ; and some again do deny it , and think it consists of another , which they call the fifth essence ; because they perceive it to be of such different working and qualities from the things below . secondly , the perfection of the figure g of the heavens , and all the starres of heaven doth marvellously grace it : for it is of an orbicular or round form , a circle encompassing the earth and waters round , which is of it self also for the main orbicular ; and this concerning the stars our senses do declare , and concerning the whole heavens the motions of the stars , which our eye doth tell us : for the sun riseth every morning over against the place it did set the evening before , and so evinceth that its course is round h : the round figure is the most beautiful , strong , perfect and capacious figure , and this may minde us of gods infinitenesse , perfection , and unchangeableness . thirdly , consider the hugeness of its i quantity : for who can measure the back-side of heaven ? or tell how many miles space that mighty circle doth contain ? the globe of earth and water is very great , but all that is , as it were , an undiscernable point , compared to the whole globe of heaven : how incomprehensibly great is he which hath made a building so great ? the whole circuit of the heavens , wherein are the fixed stars , is reckoned by astronomers to be a thousand and seventeen millions of miles at least . fourthly , it is a high and stately building , iob . . an hundred and sixty millions k of miles high from earth to heaven : it is so farre by the astronomers rules . it is a wonder ( saith l one ) that we can look up to so admirable a height , and that the eye is not tired in the way . if this ascending line could be drawn right forward , some that have calculated curiously , have found it five hundred years journy unto the starry heaven . * this putteth us in minde of the infinite mercy and goodness of god , psal. . . and of his majesty ; the highest heavens are a fit palace for the most high , psal. . . fifthly , it s admirable swift motion and revolution in four and twenty hours , which our conceits cannot follow ; teacheth us , that god is farre more swift and ready to help us in our need . a bullet out of a musket flies swiftly , it will slie an hundred and eighty miles an hour according to its motion . the sun moves swifter , m miles in one hour ; the fixed stars some of them two and fourty millions of miles each hour . macrobius saith by hercules the driver a way of evils , is meant the sun , whence porphyry interprets those twelve labours of his so often celebrated by the poets , to be the twelve signs of the zodiack yearly run thorow by the sun. the philosophers have ascribed certain intelligences to the orbs to move them , but there is no warrant for it in scripture ; they say the orbs move regularly , which cannot be without some understanding mover : there is the same order in inferiour creatures , and that which worketh by nature worketh equally alwaies . archimedes the great mathematician did make sphaeram automatam , a sphere to move it self , which many yet imitate . poterit ergo sine angelis movere sphaeram suam homo , non poterit deus ? saith ludovicus vives , vossius also denies it . lastly , the use of it is admirable , the motion of the heavenly bodies is the cause of generation and corruption here below : if they should cease moving , the being of sublunary bodies would cease . the inferiour heavens are fitted for the generation of meteors , rain , snow , thunder , lightning , by their fit distance as it were from the earth and stars . here is room for the making and shewing of them all . the lower part of it also , by reason of its thinnesse and subtilty , is fit for the flying of birds , and for the breathing and the living of man and beast ; and it is fitted to be enlightned by the sun-beams , and to receive that illumination and heat , without which the creatures here below could not subsist , and the stars , chiefly the sun , are placed at a convenient distance ; and it is sitted for the swift motion of the heavenly bodies , in regard of its rarity and subtilnesse , which if it were thick and grosse , could not have so speedy a passage through , or about the same ; especially the highest heavens are fitted for the in habitation of those immortal persons ; some of which do , and others shall inhabit a being so spacious , bright , and every way glorious , that the multitude of those happy persons may have space enough to see the beauty of god. the philosophers divide the region of the world into two regions , the celestial , and elementary region . the celestial , they divide into divers orbs , or globes : for the heaven of heavens , sedes beatorum , the seat of the blessed saints and angels , they had little knowledge of , if any at all . the first moveable , as they termed it , the highest orbe , by the unspeakable swift circumrotation of which , they thought all the other orbes were carried from east to west , in the space of hours . this is the tenth globe or orbe ; the next they call the chrystalline or watery orb , because it is clear bright , and apt to shine through as water . a the next is the starry heaven , which hath eight spheares , one for the fixed stars , and seven other for the planets , each planet having ( as they say ) his distinct orbe . saturne is the uppermost , next iupiter , then mars , in the middest the sun , then venus , next mercury , the last and lowest of all is the moon . so is the division of the heavenly region ; the elementary they divide into the region of fire next to the moon , and of aire next to that ; and that they distinguish into three regions , the highest , middle , and lowest ; then that of the water and earth , compounded together ; so they : but now the scriptures divide the world into two parts , heaven , and earth , as you reade in the first words of the bible , in the beginning god made heaven and earth . by earth , it meaneth this globe of earth and water , where men , beasts , and fishes are . by heaven , all the space from the earth upward ; and of this heaven it maketh three parts : . the highest heaven , the heaven of heavens , kings . . the habitation of god himself , and all his saints and angels , iohn . where god reveals his glorious presence to them for ever . this is called by paul the third heaven , cor. . . for its scituation , above the aire and skie , both which have the name of heaven , and paradise b , cor. . . because the earthly paradise was a figure of it ; and because it is a place of endlesse joy and pleasure . . the starry c skie , where the stars are ; it is described ie iob to be firm as a molten looking-glasse . . the lower heavens ; all that place above our heads to the starry heaven . hence the clouds are called the clouds of heaven , and the fowls of heaven , and birds are said to flie in the face of the heavens . every one is to fall out with himself , and blame himself for slighting and neglecting the consideration of this work , that offers it self so constantly to our eyes , even this so curiously wrought curtain , which god hath spread forth , especially let us blame our selves for not seeing god in the workmanship of heaven ; that we take not notice of him , as the author of it , and raise our hearts higher then the heavens , to him that measures them forth as with a span : we should beleeve that he is so great , good , and wise , as this heaven proclaimeth him the maker thereof to be . let us see and bewaile this blindnesse ; there is no place in the earth , which hath not the heavens spread over it . oh that we could put our selves in minde of him that did spread out the heavens , and remember , that be sees us every where ; for where any work of his is to be seen , surely there is himself to be seen ; and there he sees all things that are there ; especially , let us learn to presle this knowledge upon our will and affections , that it may be get in us obedience , love , fear , joy , considence , and other holy vertues ; without which , all talking , yea and thinking of god , is idle and fruitlesse . let us presse our selves to become subject to him , who hath the heavens at command , because he made them , to love him that hath formed , for our use , so excellent an house , so richly vaulted above ; see the invisible things of him that made all in these things which you behold , thy conversation should be there where christ is , col. . there is thy fathers house , thine own country , thy inheritance . it is a great deale of comfort to gods people , that have such a father , who can so easily stretch out heaven , trust in him for house-room , that can build a world with so much ease . for the angels ( because i intend to speak more largely of them afterwards ) i shall here only answer one question about them . why are they not spoken of in the creation , where man and beasts are mentioned , and why is not the special day named wherein they were made ? answ. not so much , for fear the jews , a people prone to idolatry , should have worshipped them : for then by the same reason moses should have forborn to have mentioned them in the whole story of genesis , which was publisht at the same time , and to the same people , that the first part of it : but it may be to give us to understand , that god did not use any of their help in the creation , and had no need of them at all , but made the whole world without them , or because he relates the making of sensible things * only , but that they were created , appears , col. . . the scripture hath not so clearly expressed the precise time and day of their creation , therefore ambrose and danaeus confesse that they know not when they were created . but it is probable they were made with the highest heaven , the first day of the week . as man was then first made , after his habitation the earth was made and adorned ; so it is probable that the angels were made together in a great multitude , after the heavens their habitation was finished . chemnit in loc ▪ commun . gen. . . the heavens and all the host of them . it is plain from iob . . that they were made before the earth . when god laid the foundations of the earth , and laid the corner ▪ stone thereof : then the sons of god ( that is , the angels , iob . ) shouted for joy . an element is that whereof any thing is compounded , and it self uncompounded . each element is superiour to other , not more in place then dignity . the dry land is called earth , which is a firm , cold , and dry element , round and heavie , hanging unmoveably in the midst of the world , fit for habitation . the psalmist describes the creation of the earth , psal. . who hath laid the foundation of the earth , or founded the earth upon his basis , that it should not be iremoved for ever . the earth is the heaviest and lowest element . it is so made that it doth stand firm in its place , so that neither the whole earth is moved out of its place , nor yet the great parts of it . this is an exceeding wonderful work of god to settle the earth so upon certain foundations , that it is not shaken out of its place . take a little piece of earth not bigger then ones fist , ●ay then ones eye , or the apple of it : hold it up in the aire , let it fall , it will never cease moving till it come to lye upon some solid body , that it may hold up and stay the motion of it . now how is it , that this whole lump of earth , the whole body i say of the earth hangeth fast in the wide and open aire , and doth not sway and move now hither and now thither ? what is it that holdeth it up so sted●ast in the very midst of the aire ? it is gods work who hath founded it on his basis that it cannot be moved . this work is often mentioned in the scripture , iob . . there is nothing which might hold it up , and yet behold it hangeth still and qu●et , as if it had some pillar or base upon which to rest it self . the lord doth in larger words commend it to the consideration of iob , when himself comes to speak with him , iob . . & . god there compareth himself to a builder that layes the foundation , and then sets up the building by line and measure , and convinceth iob of his weaknesse , that knoweth not how this earth should be set up or founded , whereas the lord himself effected this building long before iob was . david telleth of it , psal. . . as a ground of gods right unto it , and to all things that are in it : for saith he , he hath founded it upon the seas , and established it upon the flouds . and solomon mentions it , prov. . . and . . eccles. . . this is a great work , because it is both necessary and unsearchable . it is necessary , for it is the cause of the order of things in all the world , and of their not being jumbled and confounded together . if the lowest part of any building be not firm , all that is built upon it will totter and tumble , and come down quickly : so if the earth , this lowest part of the world should shake or reel , and be apt to move hither and thither , the things that be upon it by nature , or that are built upon it by the workmanship of man , could not possibly subsist or endure , rivers and channels would be daily altered , dry ground would ever and anon become sea , and sea dry ground : trees would often totter and fall , or else be chan ged from place to place : buildings and houses would still be falling and tumbling down off the earth , did it not keep its own room : nay heaven and earth would come together , utter confusion would overcome the face of the earth , and men , beasts , and all things below would come to nothing . so needful it was for this great architect to set the corner-stone of the earth fast , firm , and immoveable ▪ but the cause of it is unsearchable , who can finde out to the full , the reason of this so necessary a work ? every heavie thing we see must have something to keep it up , something on which to rest it self , that it may go no further but abide where it is : but what doth this earth rest on ? how is it held so even in the very midst , and sweyed neither one way nor another ? who can tell me a full , just , satisfactory reason in nature ? we must not think that god doth hold it up by an immediate , violent , supernatural , or miraculous working , but in a natural way , by ordering the principles of nature so , that they shall necessarily concur to effect this setlednesse . philosophers give this reason of it , they say , the simple bodies were made , some of a light , subtil , thin , and spiritual nature : and their property is to ascend , to go upward still , so as the light still flies higher ; and some of a more grosse , thick , and heavie nature , and the property of these is to move downward , and still the heavier to make it self a way through the lighter , and to presse toward the center , that is the middle point of the whole round of the world ; for it must be confessed that the world is round . wherefore seeing every part and portion of the earth presseth toward the very middle point of all , it cannot be , but that all must stand fast in the midst , seeing each part thronging the other , and leaning upon the other toward the very middle : all will be quiet if the parts be even poised . but now how heavie things should be made so to move toward the center , and how each part should so evenly move , and a number of other questions more , let them answer that are able , especially seeing the earth doth not carry in it self to sense , a perfect , even , and smooth roundnesse , it is hard then to answer to the question which god propounded to iob , upon what be the sockets of it fastned ? it is a work of god exceeding our capacity , and must therefore quicken and call up our admiration . we should blame our selves for so seldome putting our selves in minde of this great work , to stir up our selves to magnifie the author of it , and make it an argument of our blessing his name , for which david speaketh of it , psal. . or of humbling our selves before him in acknowledgement of his power and wisdome , and of our weaknesse and folly , to which end it is mentioned in other places , or indeed to any good purpose of informing our selves the better , either of his nature or our duty . oh how brutish and blockish are we ! so strange and so mighty a work is done and continued in our sight , here it was done before i was here , and here it will remain and be continually done after i am gone hence . i enjoy the benefit of it as well as any other , and with all others , and yet when did i take it into consideration ? when did i once offer it to the serious meditation of my mind ? when did i say to my self , how doth this great ball of earth remain unmoveable in the midst of this wide and spacious heaven ? why doth it not reel or totter toward the north or south , the east or west , or now upward , now downward ? what hand doth hold it up , and that so stedfastly , that for thousands of yeers it hath not moved ? surely some potent and intelligent workman hath in such a wonderful manner reared up and founded this building . this is he whom we call god ; why do i not fasten in my self a more sure and firm notion of his being , and a more lively , firm , and effectual acknowledgement of his excellency ? we are worthy of great blame that have scarce ever directed our minds to the contemplation and fruitful meditation of this great act of god among the rest , for any good , spiritual , and holy intent . scholars sometimes in their philosophical studies stumble upon these questions , and set their wits on work to finde out the natural reason of them , but alas in how unsanctified a manner , so as not at all to inforce the thing upon their souls , for making of them more thankful and obedient ! but for the plain man that is no scholar , though he have wit enough for all things else , yet he hath no wit to enter upon these cogitations : and when he findeth the matter so far above his reach , yet to tell himself that this is one of gods works , and so to call on himself to fear , know , and obey him , this , this is that we must every man lament in himself , as a just and due cause why the scripture should ascribe brutishnesse unto us , and we unto our selves , and why we should present our selves before the divine majesty with bashful and lowly confessions of our wrong done to god , in robbing him of the honour due unto him for his works which our selves have the fruit of . secondly , to our selves , in depriving our selves of the best and most excellent fruit of them , which is to be led by them above themselves vnto him . this may exhort every one of us to take this work of god from david , and to make it as it were our theame , or the object of our meditations . whosoever applieth himself to raise up such thoughts , shall finde a great unaptnesse in himself , and a kinde of wearinesse to them with a vehement inclination to entertain other ●●ncies , and the devil will take occasion hence to disswade him from doing the duty at all , as if it were as good omit it , as perform it so weakly : it is a fal●e tale which satan tels , for god hath promised acceptance to the weakest endeavours , in calling himself a father , but to accept of the non-performance he hath never promised , for even a father cannot do that . lastly , we must learn to seek unto god , and trust in him for spiritual stability of grace in our souls , and must thus importune him . lord , when there was never an earth , thou mad'st one , and didst lay the foundation of it so sure , that no force nor skill can move it . o , thou canst also create a frame of holinesse in my heart and soul , and so stablish , settle , and confirm it that it shall never be mov●d . i beseech thee do it , and trust that th●u wilt do this as thou hast done the former . one prime use to which we must improve these natural benefits , is to quicken our prayers , and confirm our faith in begging , and expecting such as are spiritual . when god will confirm the faith of his people , and win them to call upon him for good things , he puts them in minde of these wonders in nature , they must make use of them therefore for this purpose . the second element is water * , so necessary a creature , as nothing can be more dangerously or uncomfortably wanting to the life of man. it is an element moist in some degree , and cold in the highest , therefore it cools the body , and tempers the heat that it grow not excessive . it hath manifold uses constantly . triplex maxime aquarum est usus , in irrigando , in abluendo , in navigando , vossius . . we and our cattel drink of it , and neither can continue without water or something made of it , our bread must be kneaded with it , and our meat boyled with it . . it serves to wash our bodies and the apparel we weare : if our hands and feet were never washt , what an evil smell should we carrie about ? . it makes the earth fruitful . the husband-man looseth his labour , if after sowing there come no rain ; it is . of large and common use , no country can want it , neither rich nor poore , man nor beast . . of constant use , we must have it daily , or something made of it , and our beasts also . . very profitable , we drink it , and wash with it , and our meat is prepared by it , and beasts drink it . because of so many good things in water , god himself in his word hath so often ●ompared the grace of his spirit with it , isa. . . iohn . . rev. . . divine grace purgeth the soul from sin , extinguisheth the heat of anger , lust , and other perturbations , satisfies the desires of the soul thirsting after god. it reprehends us , that so ungratefully enjoy and devoure this benefit without lifting our hearts up to god , and praising him for it ; a secret atheisme prevails in our hearts , which is the cause of this great blockishnesse and ingratitude , and corrupts all things to us , and forfeits them , and provokes gods justice against us , say , lord , thou mightest justly choak me for the time to come , for want of water , that have not been particularly thankful to thee for this mercy . we should bring in the parcels of gods goodnesse for bread , water , fire ; when thou washest thy hands , let thy heart be lifted up to god that made the element ; stay , o that i could praise , love , and obey him , that hath done this for me . the usefulnesse , abundance , and easinesse to come by ; doth highly commend this benefit , and the giver of it , shewing water to be very good , and our selves much beholding to him that giveth it . anciently , in th●se warmer countries especially , water was the usual drink of men ; therefore in the description of the cost of families in house-keeping , when we reade of so many oxen and sheep slain , and so much meale and fine flower , we reade not of any wine ; which would have been mentioned , if it had been usually drunk . . the aire or all the void place between the clouds and the earth , giving breath of life to all things that breathe , this is the third element , light and subtil , moving upward , not downward , because it hath no heavinesse in it . it is divided into three regions or stages . the highest is said to be exceeding hot , and also dry , because it is neer the fiery element and stars , by the force of whose beams it receiveth the heat , which is much encreased by following the motions of the heavens . the lowest region is ( they say ) hot and moist : hot by the reflection of the sun-beams meeting with the earth , and moist from its own proper nature , and by reason of the vapours exhaled out of the earth and water : or rather it is variable ; now hot , now cold , sometime temperate , differing according to times and seasons of the yeer , and places also , or several climates . the middle region of the aire , is cold in respect of the two other , because it cannot follow the motions of the heavens ( as the upper region doth ) being hindered by the tops of mountains . . being free from the reflex beams of the sun , by which the lower region of the aire is made hot . the aire is most thin , without light or colour , but apt to receive heat , light and cold , heavier then the fire , lighter then the earth or water , placed in the midst of them , fit for breathing , seeing , smelling and moving . this element also leads us to god. for . it truly and really subsisteth though it be not seen : so also the lord , the maker of it , hath a real , but invisible existence . . it is every where within and without us , so is god every where present . . it is the preserver of my life , and we may say of it truly , as the apostle of god himself , in it ( under god ) we live , move , and have our being . . fire , which is ( some say ) to be understood in light , an adjunct and quality of it , scaliger would prove a fiery element because fire tends thither . first , god made the elements of the earth and water , which in geography make one globe . others say light neither is that element , nor proceeds from it , but the sun : however i shall handle it here among the works of the first day . without light gods other works could not have been discovered by men . light is an excellent work of god , tending to manifest his excellency to men , it is a comfortable thing to behold the light , psal. . . who coverest thy self with light as with a garment , that is , createdst the light : thereby shewing his excellency as a man doth by making and wearing a rich and glorious suit of cloths : he made and doth maintain the light in its perfection . god expresseth his greatnesse above iob , in that he could not make light , nor knew not what it was , q. d. iob , thou art a mean creature , thou dost not create nor order the light , neither dost thou know the nature and working of it . the greatnesse of this work appears principally by two considerations . . the hidden , abstruse , and difficult nature of it . philosophers cannot tell what to say of it , whether it be a substance or accident : and if a substance , whether corporeal or incorporeal and spiritual , it is a quality ( say they ) which makes other things visible : that is the effect of it . this word , light , in english , signifieth both that which the latines call lux . and that which they call lumen , which yet are two distinct things : the first being in the sun or moon properly , the second in the aire , and an effect of the other . some think that it is a substance , and one of the simple substances , which they call elements ; of which compounded substances are made , by mixing them together ; and is nothing but the element of fire , which philosophers speak of ▪ being more subtil theu the aire . and as the water compassed the earth , and the aire the water , so did light the aire , and was far greater then the aire , as that was then the water and earth , so as this is the highest of all the elements . see sir kenelm● digb . treatise of bod. c. . . it is very useful , needful , and beneficial ; for first it carrieth heat in it , and conveigheth heat , and the coelestial influences unto all other things . . it distinguisheth day and night each from other : without it , what were the world but a dungeon ? . it is exceeding necessary for the dispatch of all businesse . . to make the beautiful works of god visible , heaven and earth , and dissipate those sad thoughts and sorrows , which the darknesse both begetteth and maintaineth . . we cannot see light without light , nor know god without his teaching . . this serves to condemn our selves which cannot see god in this light , though we see it with content , we should lament this blindnesse . when the day begins to peep in at your windows , let god come into your thoughts , he comes cloathed and thus attired , tell your selves how beautiful and excellent he is . . it may exhort us to labour to raise up our hearts to god in hearty thankfulnesse for the light , how merciful and gracious art thou , who givest me light and the sight of it ! take heed of abusing it to sin , and thy eyes , whereby thou discernest it , especially magnifie god that giveth you spiritual light , and sight . christ is the light of the world ; natural darknesse is terrible , light comfortable , what is spiritual ? light is so pure , faire and cleare , that nothing can pollute it , a resemblance of gods infinite purity . the creation of day and night , and the distinction and vicissitude of both , is the last thing in the first daies work . day is the presence of light in one half of the world , and night the absence of it in the other . so that the dispute whether day or night were first , seems superfluous , seeing they must needs be both together : for at what time the light is in one half of the world , it must needs be absent from the other ; and contrarily , for all darknesse is not night , nor all light day : but darknesse distinguished from light , that is night , and light distinguished from darknesse , that is day ; unlesse we will take day for the natural , not the artificial day ; that is , the space of hours , in which the sun accompl●sheth his diurnal motion about the earth . darknesse is nothing but the absence of light . night is the space of time in every place , when the light is absent from them . day is the space of time in every place , when the light is present with them ; it is not simply the presence of light , but presence of light in one half of the world , when the other is destitute of it ; and night is not simply the absence of light , but the absence of it from one half of the world , when the other half enjoyeth it . god made the sun the chief instrument of continuing the course of day and night for ever , by its diurnal and constant motion . this is a wonderful work of god , and to be admired . the scripture notes it , the day is thine , and the night also is thine , saith the psalmist , and the ordinances of day and night cannot be changed . the greatnesse of this work appeareth in the cause of it , and the beneficial effects . first , for the cause , it is the incredibly swift motion of the sun which goeth round about the world in thes ace of . hours , that is , the space of miles every houre in the earth , but how many thousand miles in its own circle or circumference , for the earth is a very small thing , compared to the sun. the body of the sun is times ( as it is thought ) greater then the earth , therefore the circumference that it goes must needs be at least so much larger then the compasse of the earth , therefore its course must needs be at least times miles every houre , that is , almost miles every houre , that is , miles every minute . the celerity of this motion * is incredible , it goes beyond the thoughts of a man to conceive distinctly of the passage through every place ; if a man should divide the circumference of the circle of the sun into certain parts , he could not so soon have thought of them , as the sun runs through them . god doth this great work , it is thought to be caused by the turning round of the highest sphere or the firmament , which pulling along with it self the inferiour orbes , makes them to move according to its course : but who can give a reason why that sphere it self should go so swiftly , even much more swiftly then the sun , because it is far higher then the sun , as much as that is higher then the earth : but the immediate power of god who doth move all in moving this one . but that god should make the sunne fulfil such a daily race to make day and night , it highly commends the work . again , the usefulnesse of it is great : for if it should be in any place alwaies night , what could they do ? how should they live ? how would any thing grow , seeing the nights are cold , light and heat being companions , and cold and darknesse companions . if no light had been in the world , the world would not have been a place fit for living things . but if one half onely of the world should have had light with it alwaies , it would have caused excessive heat , and so would have burnt up and consumed all things , and been no lesse harmful then the defect of heat : but now the succession of one of these to the other , viz. light and heat to darknesse and cold , doth so temper them by a kinde of mixture , that it is in such proportion in every place , as is necessary to bring forth all sorts of living things , especially the fruits of the earth . so god hath assigned such a way and race to the sun , which by his presence makes day , and by his absence night , as was fit , and onely fit for the quickning , enlivening , and comfort of every kinde of living creature , so that upon this course the wel-being , yea the very being almost of all things doth depend . we should lament and bewaile our exceeding great blindnesse , that live day after day , and night after night , and yet busie not our selves about this work , nor se● god in it , though it be so constant as it was never stopped but twice s●nce the beginning of the creation , viz. in hezekiah's time by going back of the sun , and in ioshuah's time by stopping of the sun for a certain time by the immediate power of god. we have the profit of the day and of the night , but neither in one nor other do we mark the wisdome , goodnesse , and power of god. in the night men rest and refresh their bodier with sleep , wilde beasts then wake and hunt for their prey . in the day men and tame creatures make and dispatch their businesse , and eat and drink , and wilde beasts then rest in their dens . god is still working for us , our thoughts are still idle towards him : thir is a proof of our atheisme and estrangement from him ; this is the blindnesse of our minds , a not being able to discern of things by discourse of reason , and the power of understanding ; for the conceiving of which , just and plain reasons are offered unto us . there is a natural blindnesse of the eye , when it is unable to discern things by the light of the sun : this is felt and complained of , but spiritual blindnesse of minde is , when it is unable to discern supernatural truths which concern the soul , and another and better life , by the use of reason , and help of those principles which are as light unto it : this is not felt nor lamented , but it is therefore not felt , because it is so natural to us , and because we brought it into the world . the beginning of the cure of spirituall blindnesse , is to see it : let us see it therefore , and be troubled at it ; why do not i see gods great work in making night and day to succeed each other ? let us look up to god in this work , and meditate on it at fit times , in the morning so soon as we are awake , and begin to see the darknesse vanquished , and the light conquering , and that the sun is raised above our horizon , and is come to visit our parts again , it were a fruitful thing to think thus . how great a journey hath the sun gone in this little time wherein i have been asleep , and could observe nothing , and now returned again as it were to call me up ? say , lord , thou hast made night , i have the benefit of it , and now light visits me . o that i could honour thee , and magnifie thy power and the greatnesse of thy hand and use the light of the day to do the services that are required at my hand in my place . again in the evening a little before we sleep , we should think of the great work of making day , for these many hours the sun hath been within our sight , and shewed its beams and light unto us , and hath run a long race for our good , bringing with it lightsome cheerfulnesse , the companion of the day . now it is gone to the other part of the world to visit them , that god might shew his goodnesse to one place as well as to another . where a multitude of things concur to one effect , with which none of them in particular is acquainted , there we cannot but know that one common wisdome ruleth them all , and so it is in the working of the sun , moon , and stars , to make the seasons of the day and night , and of summer and winter , therefore some common wisdome must over-rule all of them . there is a spiritual light in our horizon : whereas judaisme and tur●isme is darknesse , and popery , a glimmering light . we should pray to god to give us spiritual light , and be thankful for it . he makes day and night also in respect of prosperity and adversity : weeping may continue for a night : this vicissitude keeps the soul in growth , in good temper , as the other is profitable for the body , pray to god to send . christ to them which sit in darknesse and in the shadow of death , and vouchsafe to make it day with them as well as with us . he hath said in his word , that he will discover the glory of his son , and all the earth shall see it together . chap. iv. of some of the meteors , but especially of the clouds , the rain , and the sea , the rivers , grasse , herbs , and trees . by the name of clouds and waters above the firmament , gen. . we may understand all meteors both watery and fiery , which were then created in their causes , and so by clouds and winds , psal. . . must be understood all the meteors , the great works of god by which he sheweth himself and worketh in this lower heaven . they are called meteors , because they are most of them generated aloft in the aire . zanchius saith there are foure sorts of meteors , others make but three sorts . . fiery , which in the supreme region of the aire are so enflamed by the fire , that they are of a fiery nature , as comets , thunder . . airy , which being begotten of dry vapours of the earth , come near the nature of aire , as winds . . watery , which retain the nature of the water , as snow and rain . . earthly , which being begot of earthly vapours , are also digged out of the earth , as metals , stones . the efficient cause is god , according to that of the psalmist , haile , snow , ice , winde and storm do his will. the remote matter of the meteors are elements , the next matter are exhalations , which are two-fold , fumus & vapor , smoak is of a middle nature between earth and fire , vapour between water and aire . if it come from the earth or some sandy place , it is fumus a fume or kinde of smoak : if it come from the water or some watery place , it is a vapour . vapours or exhalations are fumes raised from the water and earth by the heavenly bodies , into one of the three regions of the aire , whence divers impressions are formed according to the quality and quantity of the exhalations . thunder is a sound heard out of a thick or close compacted cloud , which sound is procured by reason of hot and dry exhalations shut within the cloud : which seeking to get out with great violence rend a the cloud , from whence proceeds the tumbling noise which we call thunder . the earth sends out partly by its own innate heat , and partly by the external heat and attraction of the sun , certain hot and b dry steams , which the philosopher cals exhalations : and these going up in some abundance , are at last enclosed within some thick cloud , consisting of cold and moist vapours , which finding themselves straightned , do with violence seek a vent , and break through the sides or low part of the cloud . there is first a great conflict and combate there of the contrary qualities , a great rumbling and tumbling and striving of the exhalations within the cloud , until it break forth into a loud and fearful crack . then the exhalation by its heat incensed in the strife , proves all on a slame as it comes in the aire , and that is lightning . lastly , the exhalation falling down upon the earth is so violent , that sometimes it breaks trees , sometimes it singeth and burneth what it meets with , it kils m●n and living creatures , and in the most abundance of it , there is a thunder-bolt begotten through exceeding great heat hardning the earthly parts of it . god hath power over the thunder . he commands it , rules it , orders it , for time , place , manner of working , and all circumstances , the thunder in egypt at the delivering of the law proves this . therefore in the scripture it is called the voyce of god , and the fearfulnesse and terriblenesse thereof is made an argument of the exceeding greatnesse of god , that can at his pleasure destroy his enemies even by the chiding of his voyce ; in egypt he smote them with haile , lightning , thunder , and with stormy tempest . at the delivering of the law , mighty thunder-claps made way to the lords appearance , and were his harbingers to tell of his coming , and prepare the hearts of the people with exceeding great awfulnesse and obedience to receive directions from him . the lord puts down iob . . with this question , canst thou thunder with a voyce like god , speak terribly , and with as big and loud a voice as thou canst ; and if thy voice be answerable to loud thunder , either in terriblenesse or loudnesse , then will i confesse my self to be thy equal ; and elihu reasoned for god by consideration of this great work . david , psal. . sheweth the greatnesse of god in the greatnesse of this mighty sound . but it pleaseth god to effect this work , not immediately but mediately , using natural and ordinary causes according to his own good will and pleasure for the effecting thereof . there do arise from the ends of the earth as the scripture speaks , that is , from all quarters of this inferiour part of the world , consisting of earth and water , certain steams or fumes partly drawn up thence by the heat and influence of the sun and other planets or constellations , partly breathed out of the earth by the natural heat thereof . whereof some are hot and moist , being us it were of a middle nature betwixt water and aire : some hot and dry being of a middle nature betwixt fire and aire , as some philosophers think , of which two , as of the matter , are brought forth these strange things which we see in the aire , and among the rest , thunder . though thunder be first in nature , being by the violent eruption it makes out of the cloud the cause of fulgurations , yet we see first the lightning before we hear the thunder , because of the swiftnesse of the fire above the aire , and because the eye is quicker in perceiving its object then the ear . this is done for the benefit of the world , that by shaking of the aire it might be purged and made fit for the use of man and beast , being cleansed from those ill and pestilent vapours , which otherwise would make it too thick , grosse , and unwholsome for our bodies , for this is one special end of winds , thunders , and the like vehement works that are in the aire , besides the particular work for which god assigneth them , and therefore with thunder likely is joyned much rain , because the cloud is dissolved at the same time , and sometimes violent winds and tempests , because the exhalation inflamed , snatcheth with it self such windy fumes as it meets withal in the aire , and so by violent stirring the aire purgeth it , and openeth the parts of the earth by shaking and moving it . . we must turn all this to a spiritual use , viz. to instruct us in the fear of him that is lord of hoasts , who shews his greatnesse in these mighty deeds of his hand , to which purpose alwaies the scripture speaks of it , exhorting the mighty to give unto the lord glory and strength in regard of this . . we must observe god so in this and all his great works , as to cause our minds to increase in the knowledge of his excellency , and our hearts in the love and fear of him . all his works are therefore exhorted to praise him , because we by all should learn his praise and greatnesse . how able is god to destroy sinners ! how quickly and in a moment can he bring them to ruine ! let him but speak to the thunder , haile , tempest , and they will beat down and consume his adversaries before his face . o then tremble before him . . we must learn to put our confidence in god , and boldly to promise our selves deliverance when he promiseth it . god is wonderful in making and ruling the clouds . this is a work which god doth often alledge in scripture to prove his greatnesse , iob . . he binds the waters in a garment , prov. . . that is , makes the clouds . how as it were by an even poysing of one part with the other god makes these clouds to hover a great while over the earth before they be dissolved , is a thing worthy admiration , and greatly surpasseth our knowledge , iob . . psal. . . and prov. . . psalm . . the cloud is water rarified drawn upward till it come to a cold place , and then it is thick , and drops down . they are but nine miles ( say some ) from the earth , but they are of unequal height , and are lower in winter then in summer , when the sun hath the greater force , then they ascend higher , and in his smaller force they hang the lower . vide vossium de orig . & progress . idol . l. . c. . let us consider the causes of these clouds , and the uses of them . the efficient causes are thought to be the heat and influence of the sun and the stars which doth rarifie the water , and draw thence the matter of the clouds , as you shall perceive if you hold a wet cloth before the fire , that a thick steame will come out of it , because the fire makes thin the thicknesse of the water , and turns it into a kinde of moist vapour , and the earth hath some heat mixed with it through a certain quantity of fire that is dispersed in the bowels of it , which causeth such like steams to ascend out of it , and the coldnesse of the middle region doth condensate and thicken these steams or breaths , and turn them again into water at length , and at last to thick clouds . . the matter is the steams that the waters and earth do yeeld forth by this heat . the uses of it are to make rain and snow , ( snow is nothing but rain condensated and whitened by the excessive cold in the winter time as it is in descending ) for the watering of the earth and making it fruitful , or else for the excessive moistning of the earth to hinder the fruitfulnesse of it , if god see fit to punish . the earth without moysture cannot bring forth the fruit that it should , and some parts of the earth have so little water near them below , that they could not else be sufficiently moystened to the making of them fruitful . god hath therefore commanded the sun among other offices to make the vapours ascend from the sea and earth , that he may poure down again upon the forsaken wildernesse or other places , whether for punishment or otherwise . obj. how can it be conceived , that the clouds above , being heavie with water , should not fall to the earth , seeing every heavie thing naturally descendeth and tendeth down-ward ? ans. no man by wit or reason can resolve this doubt , but only from the word of god , which teacheth that it is by vertue of gods commandment given in the creation , that the clouds fall not , gen. . . let the firmament separate the waters from the waters : by force of which commanding word the water hangeth in the clouds , and the clouds in the aire , and need no other supporters , iob . , . setting out the majestie and greatnesse of god in his works , here beginneth , that he hangeth the earth upon nothing , he bindeth the waters in the clouds , and the cloud is not rent under them . philosophy is too defective to yeeld the true reason of this great work of god , which commonly attributeth too much to natura naturata , nature ; and too little to natura naturans , the god of nature . now we must here also blame our own carelesnesse and folly which forbear to consider of this work that hangs over our heads . the clouds are carried from place to place in our sight , and cover the sunne from us . they hinder the over-vehement heat of the sunne from scorching the earth , and yet we never think what strange things they be , and what a merciful creator is he that prepared them . not seeing god in the works of nature , shews great stupidity , and should make us lament . let us endeavour to revive the thoughts of god in our minds by his works . when we see the clouds carried up and down as we do sometimes one way , sometimes another swiftly , then let us set our heart a work to think there goes gods coach , as it were , here he rides above our heads to mark our way , and to reward or punish our good or bad courses with seasonable rain for our comfort , or excessive showers for our terror . o seek to him and labour to please him , that he may not find matter of anger and provocation against us . when the clouds either favour or chastise us , let us take notice of gods hand in these either comfortable or discomfortable effects , and not impute it all to the course of nature . by means of the clouds god waters the earth , yea the dry wilderness : without moisture there can be no fruitfulness , without clouds no rain , without that no corn or grasse , and so no man or beast . rain a is as it were the melting of a cloud turned into water , psal. . . it is a great work of god to make rain , and cause it fitly and seasonably to descend upon the earth . it is a work often named in scripture , deut. . . & . . levit. . . ier. . . it is noted in iob divers times , ch . . . he maketh small the drops of water . god propounds this work to iob , as a demonstration of his greatness , iob . , . see ier. . . psal. . . now this work is the more to be observed in these respects . . the necessity of it in regard of the good it bringeth , if it be seasonable and moderate , and the evil which follows the want , excesse or untimelinesse of it . . in regard of mans utter inability to procure b or hinder it , as in the dayes of noah , all the world could not hinder it ; and in the dayes of ahab none could procure it . the hebrews say , god keeps four keys in his own hand , . clavis pluviae , the key of the rain , deut. . . . clavis cibationis , the key of food , psal. . , . . clavis sepulchri , the key of the grave , ezek. . . . clavis sterilitatis , the key of the womb , gen. . . . in regard of the greatness of the work in the course of nature , for the effecting of which so many wonders concur . first , without this drink afforded to the fields , we should soon finde the world pined and starved , and man and beast consumed out of it for want of food to eat . it is the cause of fruitfulnesse , and the want of it causeth barrennesse , and so destruction of all living creatures that are maintained by the increase of the earth . as mischievous and terrible a thing as a famine is , so good and beneficial a thing is rain which keepeth off famine . secondly , it procureth plenty of all necessaries , when the heavens give their drops in fit time and measure , the earth also sends forth her off-spring in great store and fit season , and so both men and beasts enjoy all things according to their natural desire , this so comfortable a thing as plenty is , so worthy a work of god , is the effect of rain , i mean rain in due season and proportion . terra suis contenta bonis , non indiga mercis , aut iovis , in solo tanta est fiducia nilo . lucan . egypt no rains nor merchandize doth need , nilus doth all her wealth and plenty breed . the romans accounted it their granary . lastly , the greatnesse of the works which must meet together for making and distributing of ram , doth magnifie the work . the sunne by his heat draws up moist steams and breath from the earth and water , these ascending to the middle region of the air which is some what colder then the lower , are again thickned and turn into water , and so drop down by their own heavinesse : by drops , not all together as it were by cowls * full , partly from the height of place , from which they fall , which causeth the water to disperse it self into drops , and partly because it is by little and little , not all at once thickned and turned into water , and so descends by little portions , as it is thickned . so the sun and other stars , the earth , the water , windes , and all the frame of nature are put to great toil and pains as it were to make ready these clouds , for from the ends of the earth are the waters drawn which make our showrs . god is the first efficient cause of rain , gen. . . it is said there , god had not caused it to rain , iob . . ier. . . zech. . . the material cause of it is a vapour ascending out of the earth . . the formal , by the force of the cold the vapours are conden●ed into clouds in the middle region of the air. . the end of rain , to water the earth , gen. . . which generation and use of rain david hath elegantly explained , psal. ▪ . the cause of the rain bow is the light or beams of the sun in a hollow and dewy cloud , of a different proportion , right opposite to the sun-beams , by the reflection of which beams , and the divers mixture of the light and the shade , there is expressed as it were in a glasse the admirable rain-bow . we should be humbled for our unthankfulnesse and want of making due use of this mercy , the want of it would make us mutter , yet we praise not god nor serve him the better when we have it , ier. . . intimating , without gods omnipotency working in and by them , they cannot do it . if god actuate not the course of nature , nothing is done by it ; let us have therefore our hearts and eyes fixed on him when we behold rain , sometime it mizleth , gently descending , sometimes fals with greater drops , sometime with violence , this ariseth from the greater or lesse quantity of the vapour , and more or lesse heat or cold of the air that thickneth or melteth , or from the greater or smaller distance of the cloud from the earth , or from the greater purity or grosnesse of the air by reason of other concurring accidents ; either we feel the benefit or the want of rain likely once every moneth . let not a thing so admirable passe by us without heeding to be made better by it . want of moisture from above must produce praying , confessing , turning , king. . , . the colours that appear in the rain-bow are principally three , . the cerulean or watery colour , which notes ( they say ) the destroying of the world by water . . the grassie or green colour , which shews that god doth preserve the world for the present . . the yellow or fiery colour , shewing the world shall be destroyed with fire . dew consists of a cold moist vapour which the sunne draweth into the air , from whence when it is somewhat thickned through cold of ●he night , and also of the place ( whether the sunne exhaled it ) it falleth down in very small and indiscernable drops to the great refreshment of the earth . it falleth only morning and evening . hath the rain a father ? or who hath begotten the drops of dew ? out of whose womb came the rain and the hoary frost of heaven ? who hath genared it ? saith god to iob , chap. . , . a frost is dew congealed by overmuch cold . it differs from the dew , because the frost is made in a cold time and place , the dew in a temperate time ; both of them are made when the weather is calm and not windy , and generated in the lowest region of the air. hail and ice is the same thing , viz. water bound with cold , they differ only in figure , viz. that the hail-stones are orbicular , begotten of the little drops of rain falling , but ●ce is made of water continued , whether it be congealed in rivers , or sea , or fountains , or pools , or any vessels whatsoever , and retains the figure of the water congealed . though ice be not crystal , yet some say crystal is from ice ; when ice is hardned into the nature of a stone it becomes crystal ; more degrees of coldnesse , hardness and clearness , give ice the denomination of crystal , and the name crystal imports so much , that is , water by cold contracted into ice . plinie a in his natural history saith , the birth of it is from ice vehemently frozen . but dr brown * in his enquiries into vulgar errors , doubts of it . the windes are also a great work of god , he made and he ruleth the windes b . they come not by chance , but by a particular power of god , causing them to be , and to be thus , he brings them out of his treasures , he caused the windes to serve him in egypt to bring frogs , and after locusts , and then to remove the locusts again . he caused the winds to divide the red sea that israel might passe . he made the winds to bring quails ; and the winds are said to have wings for their swiftness , the nature of them is very abstruse . the efficient causes of them are the sun and stars , by their heat drawing up the thinnest and driest fumes or exhalations , which by the cold of the middle region being beaten back again , do slide obliquely with great violence through the air this way or that way . the effects of it are wonderful , they sometimes carry rain hither and thither , they make frost and they thaw , they are sometimes exceeding violent , and a man that sees their working can hardly satisfie himself in that which philosophers speak about their causes , the winde bloweth where it listeth , we hear its sound , but know not whence it cometh , nor whether it goeth . it is a thing which far surpasseth our understanding to conceive fully the causes of it . they blow most ordinarily at the spring and fall , for there is not so much winde in winter , because the earth is bound with cold , and so the vapour the matter of the winde cannot ascend ; nor in summer , because vapours are then raised up by the sun , and it consumes them with his great heat . these windes alter the weather , some of them bringing rain , some drinesse , some frost and snow , which are all necessary ; there is also an universal commodity which riseth by the only moving of the air , which air if not continually stirred , would soon putrifie and infect all that breath upon the earth . it serves to condemn our own blindnesse that cannot see god in this great work ; the winde cometh down unto us , it is near us , we feel the blasts of it , and yet we feel not the power and greatnesse of god in it . when god doth so plainly , and so many wayes discover himself to us , yet blinde wretches we perceive him not . we are now to stirre up our mindes to the consideration of god in this his mighty work . see him walking through the earth , and visiting it in the swift wings of this creature . it hath also an apt resemblance and image of god in it , . in the subtilnesse and invisible nature of it , the swiftnesse of the winde may note his omnipresence , who is said to ride on the wings of the winde . . in its powerful motion and efficacy which no man can hinder or resist . . in the freedome of its motion , iohn . . . in the secresie of his working of mighty works , the windes are invisible . the consideration of the windes , leads us into our selves , and that . for humiliation ; for who knoweth the nature of the winde , the place of the winde , the way of the winde , to see in it our own vanity , iob . . psal. . . . instruction : shall so fierce a creature be at a beck , and shall not i ? see the miserable estate of wicked men , on whom destruction and fear shall come as a whirle-winde , prov. . . they shall be as stubble or chaffe before the winde , psal. . metals * are mineral substances , fusible and malleable . they are commonly distinguished into perfect and imperfect ; perfect , because they have lesse impurity or heterogeneity in them , as gold and silver : imperfect , because they are full of impurities , as iron , copper , tin and lead . gold of all metals is the most solid , and therefore the most heavy . it will lose none of his substauce neither by fire nor water , therefore it will not make broth more cordial , being boiled in it . the second place is given to silver amongst metals , because next to gold it is the most durable , and least endammaged by fire . precious stones ( in latine gemmae ) are esteemed for their rarity , or for some vertue fancied to be in them , or for their purenesse and transparentnesse . those pearls are preferred which are most white , bright , round , light , especially if naturally they be pierced . rueus l. . c. . de gem. the psalmist declares the great work of god in distinguishing the waters from the earth , and making sea and dry land . the waters at the first did encompasse and cover the earth round about as it were a garment , and overflow the highest parts of it altogether , so that no dry ground was seen or could be seen in the world , this was the first constitution of them , as moses relateth , gen. . . the deep was the whole orb of waters which inclosed the earth in themselves . but then god pleased to divide the waters from the earth , so as to make dry land appear , and for that end , . he drave the waters into one place , spreading the earth over them , and founding it upon them , psal. . , . god by his mighty power ( compared there to a thundering voice ) did make the waters to gather together into the place that he had appointed for them under the earth , and that by raising up hils and mountains , and causing dales and valleyes , then god appointed the waters their bounds , that they should still continue in these hollows under the earth , and not return to cover the earth , as else of their own nature they would have done . there are divers profitable questions about these things : . whether the sea would not naturally overflow the land , as it did at the first creation , were it not with-held within his banks by divine power ? the answer is affirmative , and the reason is evident , the water is lighter then the earth , and heavier things are apt to pierce through the light , and the light will take to themselves an higher place , and give way to the heavier things to descend through them ; mix a great deal of dirt and water , and let it stand a while and take its own proper course , and the dirt will sink to the bottom , leaving the water above it self . aristotle and others say , that the sea is higher then the earth , and they can render no reason why it ( being apt to runne abroad ) should be kept from overslowing the land , whence he proves gods providence ; but vossius de orig. & progress . idol . l. . c. . and others deny that the sea is higher then the earth . secondly , whether there be more sea or land. the multitude of waters made by god at first did cover the earth , and inclose it round , the sea therefore must needs be farre greater then the earth . the mapps shew it to be greater in quantity then the earth . thirdly , whether the deepnesse of the sea * doth exceed the height of the mountains . it was a great work of god to make mountains and valleys , hils and dales . the scripture often mentions it , prov. . . psal. . . & . . & . . psal. . . amos . . therefore are the mountains exhorted to praise god , psal. . . isa. . . he is said to have weighed the mountains in scales , and the hils in balances , that is , to have poised them even , so that the earth might remain unmoveably in the parts of it as well as in the whole . the greatnesse of this work appears : . in the strangenesse and hiddennesse of it . how should so heavy a thing as the earth thus heave up it self into so great ascents , to give place unto the waters under it ? the immediate power of god is the cause of it , psal. . . & psal. . it may be some hils were made by the fury and violent motion of the waves of the waters of noah's floud , but the most and greatest were created on the third day . see gen. . . . in the usefulnesse of it . . for beauty and ornament , it gives a more delightful prospect to see hils and dales , then to look upon all one even and flat piece of ground without any such risings . . it conduceth to the fruitfulnesse of the earth . the vales are much more fruitful then if they were flats without hils , because of the dew and moisture that descendeth upon them from the hils , and some things grow better upon the higher places , on the sides or tops of the mountains . . without such hils and mountains there could not have been room for the waters which before did swallow up the earth in its bowels , neither could the dry land have appeared . . without such hils and dales there could not have been rivers and springs running with so constant a course . . hils and mountains are the receptacles of the principal mines for metals and quarries for all kinde of useful stones , deut. . . & . . they are for boundaries betwixt countrey and countrey , kingdome and kingdome . we should tell our selves how admirable and useful this kinde of frame and scituation of the earth is . . whether * islands came since the floud ? see dr browns vulgar errors refuted by mr rosse , c. . . what is the cause of the saltness of the sea ? the water of the sea is salt , not by nature but by accident . aristotle refers the saltish quality of the sea-water to the sun , as the chief cause , for it draws up the thinner and fresher parts of the water , leaving the thicker and lower water to suffet adustion of the sun-beams , and so consequently to become salt ; two things chiefly concurre to the generation of saltishnesse , drowth and adustion ; therefore in summer , and under the torrid zone , the sea is salter . our urine and excrements for the same reason are also salt , the purest part of our nourishment being imployed in and upon the body . lydiat attributes it to under-earth or rather under-sea fires of a bituminous nature , causing both the motion and saltnesse of the sea. vide voss. de orig . & progress . idol . l. . c. . the sea is salt , . to keep it from putrifaction , which is not necessary in the flouds , because of their swift motion . . for the breeding and nourishing of great fishes , being both hotter and thicker . . what is the cause of the ebbing and flowing of the sea ? there have been many opinions of the cause of the ebbing and * flowing of the sea. de quo plura pro ingeniis differentium , quam pro veritatis fide expressa . some say it is the breathing or blowing of the world , as strabo , albertus magnus one said it was because the waters getting into certain holes of the earth , were forced out again by spirits remaining within the earth . macrobius said it was by meeting the east and west ocean . cicero seems to ascribe it only to the power of god ; others for the most part ascribe it to the various light or influences of the moon , which rules over all moist bodies . some attribute it to certain subterranean or under-sea fires . the final cause of the seas motion is the preserving and purging of the waters , as the air is purged by windes . isaiah alludes to the ebbing and flowing of the sea , chap. . . coelius rhodiginus ( antiq. lect. lib. . cap. . ) writeth of aristotle , that when he had studied long about it , at the last being weary , he died through tediousness of such an intricate doubt . some say he drowned himself in euripus , because he could finde no reason why it had so various a fluxion and refluxion seven times a day at least , adding before that his precipitation , quoniam aristoteles non coepit euripum , euripus capiat aristotelem . since aristotle could not comprehend euripus , it should comprehend him . but dr brown in his enquiries * seems to doubt of the truth of this story . and vossius lib. . de orig . & progress . idol . cap. . denies that decumani fluctus are greater then the other nine , for he saith , that he and his friends often observed it at the sea that they were no greater then the others . other questions there are concerning rivers . what is the original of a springs and rivers ? what manner of motion the running of the rivers is , whether straight or circular ? as one part of the waters , and the far greater part , is gathered into one place , and much of it hidden in the bowels of the earth , and there as it were imprisoned or treasured up by making the sea and dry land , so another part of them was appointed to run up and down within the earth , and upon it in springs and rivers , which rivers are nothing but assembling of the waters into divers great chanels from the fountains and springs , which the psalmist describeth by its matter and use or effect , psal. . . he sendeth the springs into the valleys which run along the hils , that is , he made the springs and fountains to conveigh waters from place to place , the use of this is to give drink unto the beasts , even unto the wilde asses who quench their thirst there , vers . there be many other uses of springs and rivers , but this is noted as the most manifest and evident . another use is for the fowls , which have their habitation in the trees which grow near , and by means of these springs , and there they sit and sing , vers . . these springs bring up so much moisture to the upper parts of the earth , as causeth trees to grow also for fowls to build and sing in * . some of the waters were drawn up into the middle region of the world , and changed into clouds , that so they may be dissolved and poured down again from thence upon the hils also and other places which cannot be watered by the springs , that so the whole earth may be satisfied with the fruit of gods works . iohn baptista scortia , a jesuite , hath published two books of the river nilus . wendeline hath written a book , which he calleth admiranda nili . it seemeth not without cause that the name paper is derived from papyrus , growing in nilus ; so much paper hath been written thereof . purchas his pilgrimage , lib. . cap. . the soyl of aegypt is sandy and unprofitable , the river both moistning and manuring it . yea , if there die in cairo five thousand of the plague the day before , yet on the first of the rivers increase , the plague not only decreaseth , but meerly ceaseth , not one dying the day after . id. ibid. the name nachal , a torrent , is given to this river in the bible , numb . . . iosh. . . isa. . . chron. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the name nilus is derived from it . the poets feigned that iupiter , neptune and pluto divided the universe , and that neptune had the sea for his part , which is called neptunus , either à nando from navigation , or a à nubendo , from covering , because the sea covers the earth : and pontus ; the nations about pontus thought no sea in the world like unto their own , and doubted whether there were any other sea but that , whence pontus was used for the sea in general . the sea is a wide and spacious place , psal. . . the great deep , the womb of moisture , the well of fountains , the great pond of the world . the reason of the greatnesse and widenesse of it is the multitude of waters which were made by god at the first , which because they did cover the earth , and inclose it round , it must needs be farre greater then the earth , and therefore when god saw fit to distinguish the dry land from the earth , must needs have very great ditches cut for it in the earth , and caverns made to hold it ; and therefore the earth in the scripture is said to be spread out upon the sea , because a great part of it is so in respect of the waters that are under it . again , the principal use of the sea and waters thereof was , that it might supply vapours for making of the clouds by the attraction of the sun , and native heat of the sea , in respect of some fire which god hath mixed with the earth and waters that they may be more fit to give life to living things . now if the superficies of the sea were not very large and wide , the sun could not have power enough by its attractive heat and warmth , by which it doth attenuate and make thin the waters into vapours : which after the cold of the air , when they come into the middle region of it , doth again thicken and turn it into waters . i say , the sunne could not else have power to draw out of the sea sufficient store of these vapours for watering the earth with showrs . so the multitude of the waters and the necessity of having much of them drawn up for rain required , that they should not have little receptacles , but one so great and spacious a receptacle , which we call the sea. oceanus , the ocean is that general collection of all waters which environeth the world on every side , mare the sea is a part of the ocean , to which we cannot come but by some strait . in the sea are innumerable creatures , small and great , there walk the ships , there play the leviathans . what living monntains ( such are the whales , some of which have been found six hundred foot long , and three hundred and sixty foot broad ) rowl up and down in those fearful billows ! for greatness of number , hugeness of quantity , strangeness of shapes , variety of fashions , neither air nor earth can compare with the waters . another use of the sea is , that there go the ships , as the prophet speaks in a kinde of wonderment . the whole art of navigation is a strange art , the lord fitted the sea for this purpose , that it might be useful to transport men from place to place . and other things from countrey to countrey . men build moveable houses , and so go thorow the waters on dry ground : they flie thorow the sea by the help of windes gathered in fitly with sails , as birds do thorow the air : and having learnt of birds to steer themselves in the sea , they have an helm , at the which the master sitting , doth turn about the whole body of his ship at his pleasure . the swiftnesse of the motion of a ship is strange ; some say , that with a strong winde they will go neer as fast as an arrow out of a bow. the lord hath given understanding to man to frame a huge vessel of wood cut into fit pieces , and to joyn it so close with pitch and rozin and other things mixt together , that it shall let in none or but a little water , and it shall carry a very great burden within , and yet will not sink under water ; and hath given wisdom also to man to make sails to receive the strength of the wind , and cords to move them up and down at pleasure , and to make masts to hang on those sails , and hath given men a dexterity to run up to the tops of these masts , by means of a cord framed in fashion of a ladder , that can but even amuze an ordinary beholder , and all this for a most excellent use , viz. of maintaining commerce betwixt nation and nation , and of conveighing things needful from one place to another , that all places might enjoy the commodities one of another . to this art of navigation do kingdoms owe most of their riches , delights and choise curiosities , a great part of solomons riches came in this way ; it is the easiest , safest and quickest way of transportation of goods . how obnoxious are we to god , therefore we should not be bold to offend him , how much danger do we stand in if he should let the waters take their own natural course , and exalt themselves above the mountains . at the floud he gave leave to the great deeps to break their bounds , and permitted the waters to take their own place , and the waters were some seven yards higher then the tops of highest mountains . he can do as much now for the demonstration of his just wrath , for though he hath promised that the waters shall never overflow the whole earth , yet not that they shall never overflow england which stands also in the sea. . let us praise the goodnesse of god which preserveth the whole world alive by a kinde of miracle , even by keeping the water from overflowing the earth . god would convince us that we live of his meer favour , and that his special power and goodnesse keeps us : the waters if they were left to their own natural propensity , would soon overwhelm the earth again , but that god locked them up in the places provided for them . this work is mentioned in divers places , iob . . & . . psal. . . prov. . ier. . . first , it is absolutely useful for the preservation of the lives of all things that live and breathe out of the sea. secondly , it is a strange and hidden work , god effecteth it by some setled reason in the course of nature , but we cannot by searching finde it out . perhaps this may be it , the natural motion of every heavy thing is toward the center , and then it will rest when it hath attained to its own proper place . now the earth is stretched over the flouds , and it may seem that a great part of them doth fill the very bowels and concavity of the earth in the very place where the center or middle point of it is seated . hence it is , that they will not be drawn up again , nor follow the upper parts which tosse themselves up and down , but rather pull down those rising graves again , especially seeing it is most evident in nature by many experiments every day , that it is utterly impossible there should be any vacuum , as they call it , any meer empty place in which nothing at all is contained , because that would divide the contiguity of things , and so cause that the world should be no longer an orderly frame of divers things together : for the parts would not be contiguous and united together if such a vacuum should fall out , therefore water will ascend , air will descend , and all things will even lose their own nature , and do quite contrary to their nature , rather then such a thing should be . now it may seem the lord hath hidden the water in the earth with such turnings and windings , some places in which it is , being larger , some lesse large , that the larger places having no open vent for air to succeed the water , cannot be so soon filled from below , as they would empty themselves upward , and so there must needs be vacuity , if they should not return back again , and stop their course , and therefore they must needs stop as it were in the midst of their career . and this also may seem to be a great and principal cause of the flux and reflux of the sea , which if it were not , the waters having their course alwayes one way , must needs by little and little return again to cover the earth . if this be the cause ( as is probable ) it is wonderful , that god should set such an inclination into all parts of the world , that they will suffer any crossing of their own particular natures , rather then not maintain the general course of nature in the close joyning together of things : for if they might be sundred one from another , at length the whole must needs be quite out of frame , and a general confusion would follow . we must even chide and reprove our selves for our extream stupidity that are so little ( if ever a whit ) affected with this work so great in it self , and so behoveful for our very life and being . how are we daily and hourly preserved from the swelling waves ! how comes it that in all this length of time the sea hath not broken in upon us , and over-topped the earth ? we do not tell our selves of our debt to god for commanding the waves not to be so bold as to drown us . it may exhort us to fear him that hath appointed the sands for a bound of the sea , and will not let the waves prevail over us for all their tossing and tumbling . he is of great power , and can over-rule so furious an element , and fear not though the waters roar , and though the mountains were cast into the midst of the sea. this commends unto us gods greatness who doth so infinitely surpasse the seas greatness , and who hath made so much water for it , and it a place for so much water . let us think of it in particular , and dwell a little upon it , that we may also know our nothingness . what a great thing is the sea in it self considered ! what is this island in comparison of the sea , and yet we call it great britain ? it must needs be greater then the earth , for the waters did round about involve and encompasse the earth , what then is the whole globe of earth and water , and yet that whole globe is a thing of nothing in comparison of heaven , and yet all that is nothing in comparison of god. oh how great is he , and how much to be admired ? great , not in quantity and extension of dimensions , but in perfection of essence . how great is he that is beyond earth , sea and world , and all more , then these are beyond nothing ! and let us a little compare our selves with this great and wide sea. the sea is but part of this globe , yet hath in it water enough to drown all the men that are in the world , if either it were suffered to overflow , as once at noah's floud , or else they were cast into it , so that all men are but a small trifling thing in comparison of this sea , and then what am i must every one say to himself ▪ and what compared to god the maker of the wide sea and this wide world ? oh how nothing is man , am i my self among other men , and why am not i humble before god ? why do i not cast down and abase my self in his presence , and carry my self to him as becometh so poor mean and small a creature , to so infinite and great a creator ? let us morally use the things we see , else the natural knowledge will do us no good at all . we may see in the sea a map of the misery of mans life , it ebbeth and floweth , seldom is quiet , but after a little calm a tempest ariseth suddenly . so must i look for storms upon the sea of so troublesom a world . for the great work of navigation , and so of transportation of things by sea , and for the fitnesse of the sea to that use we must praise god , every man hath the benefit of it . by vertue of it we have pepper , cloves and mace , figs and raisms , sack and wines of all sorts , silks and velvets , and all the commodities of other kingdoms distant a thousand of miles from us , and by this they have from us such commodities as our land affords above theirs . there is no art which helps more to enrich a nation , and to furnish it with things for state , pomp and delight . and yet how is it abused by mariners , who behold gods wonders in the deep , being the worst of men , and never good but in a storm , and when that is gone , as bad or worse then ever ? the materials of a ship are wonderful ▪ first , it is made of the strongest and durablest wood , the oake and cedar . * now it is a strange work of god to make such a great tree out of the earth . secondly , the nails in it are made of iron , that the pieces may be closely compacted . thirdly , tarre and pitch to stop every crevise , that no water or air might enter , this they learned of god himself , who bid noah to plaister the ark within and without with pitch . fourthly , cords made of flax , a multitude of strange things concurre to this work . what pity is it that souldiers and mariners ( as was said ) who are so subject to dangers , and have such frequent experience of gods goodness and mercy to them in their preservation , should generally be so prophane and forgetful of god. for the souldier it is an old saying , nulla fides pictasque viris qui castra sequuntur . and for the mariner , nautarum vota , is grown into a proverb . in the third dayes work were likewise created grasse , herbs , plants and trees . the first is grasse , or green herb , which is that which of it self springs up without setting or sowing . . herb bearing seed , that is , all herbs which are set or sown , and encrease by mans industry . the third , trees and plants , which are of a woody substance , which bear fruit , and have their seed , which turns to fruit in themselves . god by his powerful word , without any help of mans tillage , rain , or sunne , did make them immediately out of the earth , and every one perfect in their kind , grasse and herbs , with flowers , and seeds , and trees with large bodies , branches , leaves and fruits , growing up suddenly , as it were in a moment by gods word and power . the great power of god appears in this , he is able to work above nature without means , the fruitfulnesse of the earth stands not in the labour of the husbandman , but in the blessing of god. he also caused the earth to yeeld nourishment for such divers herbs and plants , yea herbs of contrary quality will grow and thrive close one by another , when those which are of a nearer nature will not do so . the herb was given at first for mans use as well as beasts , gen. . . psal. . . herbs are one wonderful work of god. the greatnesse of the work appeareth in these particulars : . the variety of the kinds of herbs . . the variety of their uses , of their shapes and colours , and manner of production , and of their working and growth . some come forth without seed , some have seed , some grow in one place , some in another , some are for food , some for * medicine , and some for both . that out of the earth by the heat of one sun , with the moisture of one and the same water , there should proceed such infinite variety of things , so differing one from another , is a wonder ; some are hot in operation , some cold , some in one degree , some in another , some will draw , some heal , some are sweet , some four , some bitter , some of milde tasts . in the bowels of the earth the lord created gold , silver , precious stones , and the face of the earth above was beautified with grasse , herbs and trees , differing in nature , qualities and operations . plants grow till they die , whence they are called vegetables . at the first , herbs were the ordinary meat of men , gen. . . and they have continued ever since of necessary use , both for meat to maintain life , and for medicines to recover health . solomons wisdom and knowledge was such , that he was able to speak of the nature of all plants , from the cedar tree that is in lebanon , even unto the hyssop that springeth out of the wall , not that he spake of the greatest tree and lest plant , as some interpret it , because some trees are greater than the cedar , and some plants lesser than the h●sop , but because he discoursed of noble and baser plants . it is likely ( saith bartholinus de latere christi cap. . ) salomonem ad crucem christi ejusque per hysopum contemptum respexisse , that solomon had respect to the crosse of christ , and his contempt , by hysop . we must here condem our stupidity and blindness of minde , that are not provoked many times by this particular to magnifie the name of god. when a man hath occasion to travel thorow a close or ground , how great store of herbs seeth he , whose nature , yea names he is ignorant of , yet admireth not god in them , nor confesseth his power and goodnesse . secondly , we are to lament the fruit of our sinne , which hath made us blinde , there is nothing hurtful to mans body , but some herb or other rightly applied would cure it . it is a great and worthy work of god to make grasse on the earth * . psal. . , . & . . he maketh grasse to grow upon the mountains ▪ the omnipotent power of god was exercised to make this creature , else it could not have been , and at his appointment it came forth . this is one of the benefits which god promiseth to his people upon their obedience , deut. . . zech. . . there are many things considerable in this work of making grasse . first , the plenty , store and commonnesse of it : it groweth every where , and in abundance , covering the face of the earth , and hiding the dry and naked face thereof . secondly , the colour of it . it is of a green and somewhat of a dark green colour , which is neither over-light nor over-dark , but of an indifferent and middle nature , and so most fit to content and delight the eye , refresh and preserve the sight . thirdly , the usefulnesse of this creature for the cattel , it is a soft covering to make the lodging of the poor beasts more easefull for them , even as it were a matteresse for them to lie upon . it hath a sweet juyce and verdure in it by which it is pleasant to the tastes of the beasts , as any dainty meat can be to us , and is fit to nourish them to be turned to bloud and flesh , so to make them fat and well liking . fourthly , the wayes , means , and manner for bringing it forth for this use , the whole course of the heavens , sun , moon and stars , which run a large race daily with great swiftnesse , and the great works done in the air for producing divers meteors , do tend in great part for the bringing forth of this grasse . the grasse it self hath a life and vigour in the root of it , by which it draws from the earth that moysture which is agreeable to it , and disperseth it likewise . . we are dull and blinde , and behold not god in this great work , when we go into the fields , and can scarce tread beside it : we do not consider gods greatnesse and goodnesse in making so beneficial a thing so common : we let this work of god perish in respect of any spiritual use we make of it , to make our souls the better . . let us stirre up our selves to observe gods hand in this work with others , and confesse our debt to him , that gives us commons and pasture for all our cattel . trees are certain plants springing from a root with a single trunk or stemme ( for the most part ) shooting up in height , and delineated with lims , sp●igs or branches . leaves are ornamenta arboris , & munimenta fructus , they serve to grace the tree , make it pleasant to behold , and defend the fruit from the injury of the weather . the philosopher saith , homo est arbor inversa , a man is a tree turned upside down , for a tree hath his root in the ground , and his branches spread above ground , but a mans root is in his head , therein is the fountain of sense and motion , and there doth he take in nourishment , but the arms and legs are branches of this tree , they spread downward . the psalmist compares a good man to a tree , psal. . . the palme-tree grows in aegypt all along the shores of the red sea. it is said to yeeld whatsoever is necessary to the life of man. the pith of it is an excellent sallet , better than an artichoake , which in taste it much resembleth . of the branches they make bedsteds and lattices ; of the leaves , baskets , matts , fanns , of the outward half of the codde , cordage , of the inward , brushes . it is the nature of this tree , though never so huge or ponderous a weight be put upon it , never to yeeld to the burden , but still to resist the heavinesse thereof , and to endeavour to lift and raise it self the more upward ; for which cause it was given to conquerours in token of victory . hence figuratively it is used for the victory it self , plurimarum palmarum homo : and for the sign of it , — palmaque nobilis terrarum dominos evehit ad deos. revel . . . with white robes , in token of their innocency ; and palms in their hands , in token of their victory . it is reported that the arms of the duke of rhoan in france , which are lozenges , are to be seen in the wood or stones throughout all his countrey , so that break a stone in the middle , or lopa bough of a tree , and one shall behold the grain thereof ( by some secret cause in nature ) diamonded or streaked in the fashion of a lozenge . fullers prophane state , l. . c. . it was a great work of god in making all sorts of trees to proceed out of the earth , psal. . , . the nature of the trees is wonderful in these respects principally . first , the way and manner of their growing and being . an oak comes from an acorn , an apple-tree from a kernel . what a kinde of power and vertue is that which god hath put into a kernel being so small a thing , that it should pull to it self by an unknown way the juyce of the earth , and should send some of it downward into little small strings as it were to fasten it self in the earth , and send some upward to spread it self above the ground ; and yet it should distribute the moysture so fitly , as to grow in due proportion within the earth and without ; that it should frame to it self a body , and divers branches in such fashion , that it should bud and put forth leaves , that it should cause a fruit to grow upon it , or seed , and that in great numbers , every one of which is able to make another tree , and that tree to yeeld as much more ! secondly , the great variety of kinds of trees ; we in our countrey have divers oaks , elmes , ashes , beech-trees , chesnut-trees , sally , willow , maple , syecamore , besides apple and pear-trees of divers kinds , cherry-trees , hazel , walnut-trees . some trees are of huge growth , as oaks , cedars , elms , some low as the thorn , the nut. some of one fashion , colour , making and manner of growth , some of another : this sheweth an exceeding great measure of wisdom in him that made them all . the use of trees in the next place is manifold : . they serve for fruit : what great variety of fruit do they yeeld , what pleasant and wholsome fruit , what store and plenty of fruit ? some summer fruit that will be gone quickly , some winter fruit that will last most part of the year , and some all the year . . for building both by land and sea , to make us houses both strong and stately , warm , dry and cool , under which we may rest our selves , in summer free from scorching heat ; in winter and stormy times , free from pinching cold , and the injury of the weather . with wood also we make floating and fleeting houses , with which we may dwell upon the face of the waters , and passe through the deep sea , as upon dry ground . . it yeeldeth fuell too , by which we do both prepare our food , and keep our selves warm in the winter , and in the time of weaknesse and sicknesse . had we not something to burn , we could neither bake our bread , nor brew our beer , nor seethe our meat , nor roast it , nor at all make use of flesh , to eat it as now we do . . for delight : how comfortable a shade doth a spreading ash or oak yeeld in the hot summer , how refreshing is it to man and beast ! how pleasant a place was paradise , and what made it so ? but the artificial order , fashion , and growing of all sorts of trees fit for food and shadow . we must observe our own faultinesse with sorrow and humiliation , for that we have not observed more seriously and usefully this work of god. we have perpetual use of timber and fuel : we eat much fruit from these trees , we reap the benefit of this work of god from time to time . we sit upon wood , we feed upon wood , we dwell under wood , under trees cut down and fitted for our use : we cannot step out of doors but our eyes are fixed upon some tree or other , great or small : but we take not notice of god in this work , and praise his name that made all these trees . let us mend this fault , and stir up our selves to consider god in this work , praise him for fruitful trees , and all other kinds of trees . let us acknowledge his power , wisdom and goodness in them , and his exceeding bounty and tender care to man that hath so furnished the world with innumerable sorts of trees . let us be careful of preserving these works of nature for our own use , and the use of posterity , let us set and plant trees for * after ages . chap. v. of the sun , moon and stars . on the fourth day were made the sun , moon . and stars , which are as it were certain vessels wherein the lord did gather the light , which before was scattered in the whole body of the heavens . the hebrew word translated lights , signifieth lamps , torches , or other things which shine forth and give light . it was a great work of god in making and ordering the sun , moon , and other heavenly bodies . this work is often spoken of in scripture , gen. . . psal. . , , , , . psal. . , , . psal. . he calleth upon the sun , moon and stars of light to praise god : and psal. . he saith of the sun , god hath set a tabernacle for the sun. in another place he saith , he guideth the stars , and calleth them by their names . the wonderfulnesse of these works of god is seen , first , in the very matter and substance of them , which is wonderful and inexplicable , who can tell what the sun is made of ? . in their quantity , both in respect of multitude and greatnesse . for multtiude they be innumerable : and for magnitude , many of the stars are far greater then the earth . . in their qualities , which are principally three . . their figure , the fittest for motion and use , round and orbicular . . their brightnesse and shining , especially the splendour of the sunne and moon . . their durablenesse : they do not change . . in their motion which is very swift and regular . . in their effects , working so constantly and variously in the seasons of the year . the most beautiful bodies of the stars which we see fastned in heaven , are not gods , as plato in timaeo called the stars , by the worshipping of which the blinde gentiles , and the jews also horribly polluted themselves : but excellent works of god , by the contemplation of which we ought to be stirred up to acknowledge and celebrate the majesty , glory , wisdome and power of the creatour , psal. . , . first , for the sunne that is called the greatest light , and that most truly and properly , both for the body and substance of it , and also for the brightnesse and abundance of light which is in it . for the most skilfull mathematicians have demonstrated , that the very body of the sun doth exceed the whole earth in bigness a hundred sixty six times , others say a hundred and fourty times . the sun * is the glorious servant of all the world , therefore it hath its name in hebrew from serving . the sun is the fountain of heat and light , the life of the universe , the great torch of the world , and the ornament of heaven . it s beauty , magnitude , the swiftnesse of its course , and its force are commended by david : . beauty , it comes forth as a bridegroom out of his chamber , psal. . . . strength , it is compared to a giant . . it s swiftnesse , v. . goes ten hundred thousand miles , say the mathematicians , in an hour . . it s force and efficacy upon the inferiour bodies , there is nothing hid from the heat thereof . the sun is fitly scituated , being in the midst of the six other planets , neither too high nor too low . altius egressus coelestia tecta ●r●mabit , inferius terras : medi● tutissimus ibis . ovid. lib. . metamorph. the philosophers conceive that the sun and moon are not actu calidi , only they have a vertue , and by way of eminency as it were , they do produce heat below , and are not hot themselves . to contain any thing by way of eminency , is a property of god , he contains all things eminenter , these faculties which he hath not actually , habitually and subjectively in himself , as faculties , yet he contains them eminently , as being able to produce all ; but no creature can produce any thing but by some vertue put into it . dr stoughtons burning light. if the stars be not fiery , why are waters ( saith vossius ) placed above the heaven , as moses , and in other scriptures , but to temper their burning heat , least the heavens should be destroyed by their burning ? vossius de orig . & progress . idol . l. . c. . vide c. . secondly , the moon is also called a great light , not for the bignesse of the body of it , but because it is the lowest of all the planets , and nearest unto the * earth , and therefore appears biggest of all next unto the sunne , and gives to the earth a greater light then any of the stars , which are far greater in substance , and brighter in light . some say it is the cause of the ebbing and flowing of the sea , for it agreeth exactly with the revolution of the moon , it causeth it , . by its motion , as it brings its beams , . by its beam , as that brings the influence . . by infusion , as that stirs the waters . it is called in latine luna à lucend● , saith tully , or because solâ lucet nocte , saith varro . in hebrew iareach and ierech , which words signifie a moneth , because it is renewed every moneth . a star is the thicker part of heaven , round and full of light . in the day the glistering light of the sun ( say some ) obscures all the stars , but in the night how many hundred thousand of them do we see , besides those that are hidden from us in the other part of the sphere which is not seen by us ? the number of stars set upon the globe are . and divers of them have proper names . all the stars of the heaven are not numbred nor cannot , since divers of them are so small : but these . are the principallest amongst them , and all that have ever been accounted of . philosophers distinguish them into fixed stars and planets . the planets are apparently seven , saturn , iupiter , mars , then the sun in the midst as it were the king of all , after venus , mercury , and the moon . neither moses , iob , nor the psalms ( the most frequent in astronomical observations ) mention any of the planets but the sun and moon . of these stars some are greater then other , and are distinguished into six sorts of quantities . their proportions are thus delivered , viz. a star of the first bignesse or magnitude , is a hundred and seven times bigger then the earth . a star of the second magnitude , ninety times bigger then the earth . a star of the third bignesse , seventy two times bigger then the earth . a starre of the fourth bignesse , is four and fifty times bigger then the globe of the earth . a star of the fifth magnitude , is six and thirty times bigger then the earth . a starre of the sixth bignesse , is eighteen times bigger then the globe of the earth . we are to bewail our own great solly and blindnesse , that we have not more admired , honoured , feared , loved that great worker to whom these creatures do point us . we do not often enough tell our selves , this moon , this sunne , these stars could not , nor did not make themselves . they could not possibly be without any beginning at all , for they are but parts of the whole world , and no part of any whole can be eternal , because there must be something before that did unite those parts together ; wherefore they were made by some superiour essence , and more excellent then themselves , and that is god. how great , how wise , how good , how infinitely excellent is he whose hand framed and ordered these things ! the sunne ariseth to us constantly , the moon also keeps her course with like constancy . doth not that mighty army of stars which in a clear night shew themselves , even speak to us as it were to consider of his incomprehensible excellency , which made and rules them ? see iob . , , . let us accustome our selves hereafter to these meditations , if god had not beautified heaven with these excellent bodies , light and heat could not have been equally and in due quantity conveyed into all the quarters of the world . we must observe this work so as to praise god for it , to inform our selves of his nature , and strive to work more love , fear , obedience and confidence in our selves towards him . the apostle saith , that in the times before the gospel , the gentiles might have found god as it were by groping , act. . . now we that have the scripture to direct us as in the day-light , shall not we find god out by these illustrious works of his ? chap. vi. of the fishes , fowls , beasts . the fifth dayes work was the creation of all living creatures which live and move in the two moist elements , the water and the air , viz. fishes * and moving creatures , which live and move in the waters ; and all kind of fowls which flie in the open region of the air , divers in nature , shape , qualities , and manner of living . the hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated the moving creature , is derived ; is used as here , so in other scriptures frequently , first to signifie creeping or moving forward without feet , as gen. . . & levit. . . and secondly also to bring forth abundantly as here , and also exod. . . fishes breed and bring forth young in great abundance , more then any other creatures do , by the multitude of spawn they would encrease beyond all measure and number , if by one means or other the spawn were not devoured and consumed . who can render a reason of their ability to swimme so in the waters , to support themselves in the midst of the waters , and convey themselves up and down in it ? fishes are in scripture termed reptilia , psalm . . in the great and wide sea there are things creeping innumerable both small and great , so called , because things when they swim seem to creep along in the water . as birds have their wings and trains by means whereof they cut their way , and make smooth passage through the air , so fishes are furnished with fins wherewith they guide themselves in their swimming , and cut the current of the streams and waves for their more easie passage , wherein their course is directed by their tail , as ships are conducted by their helm . the sea gives more and greater dainties then the earth , those that did most affect to please their palate of old , set great store by fishes , and paid dearer for them then flesh . god hath furnished them with a strong power of encreasing . birds bring forth some four or five in a nest , some three , and some but two , the most but twenty , as the little wren , for being so little , the kinde would be consumed by the things which devour such weak creatures , if those that be did not bring forth very many : but every fish brings forth a great multitude , many hundreds , as we may see in their spawn . that god should give unto these things a power to multiply so very fast , is wonderfull , and it is agreeable to reason too , for the fishes do more devour one another then the beasts do , the greater being much more ravenous then any beast , as being bigger ; and their stomacks by an antiperistasis of the cold water more vehement in digesting . they are said to be without number , psa. . . not simply , but to us , for we cannot tell the number of them , though god ( which made them ) do know the particular number of them . he can tell how many fishes there be in the sea , though to us they exceed the power of counting , yet he hath the precise and exact number of them . we know not the kindes of fishes , how much lesse the particulars ! there be ( saith pliny ) of fishes and other creatures living in the sea ; one hundred seventy and six severall and distinct kindes . what philosopher can tell how many dolphins , herrings , whales , sword-fishes there be in the sea ? a crocodile equals eighteen cubits , it comes from an egge as bigge as that of a goose : nec aliud animal ex minori origine in majorem crescit magnitudinem . pliny lib. . cap. . from so small a beginning it encreaseth to eight or ten yards in length . their bodies are not much longer then their tails , which is of like use with them , as the proboscis is to the elephant ; their mouths are very wide , at one gulph able to swallow horse or man. the name is taken a croceo colore , or per antiphrasin quòd crocum timeat . the ichneumon steals into his belly , and gnaws his guts , whilest he opens his chaps to let the little troclill pick his teeth , which give it feeding . herb. trav. l. . the echeneis , remora , or stop-ship , but half a foot long is able to stay the greatest ship under sail . keckermannus humori frigido à remora fuso adscribere videtur qui aquam circa gubernaculum conglaciet . in disput. physic. the cramp-fish torpedo is able to benumn and mortisie the arms of the lustiest and strongest fishers that be by touching onely the end of any part of an angle-rod , which they hold in their hands , although they stand aloft and a great way from her : hence it hath its name , quod torpore manus afficiat , because it benummeth the hands . see voss. de orig . & progres . idol . l. . c. . both of the remora and torpedo . the naturalists tell us of one fish which they call the uranoscope , which hath but one eye , and that in a verticall point , on the top of the head , directly upward : by which it avoids all rocks and dangers . there have been known whales six hundred foot * long , and three hundred and sixty foot broad , some like mountains , and some like islands . god himself speaking of his own power over all the creatures , rehearseth only two , the behemoth , job . . to the end , that is , the elephant ; and the leviathan job . per tot . that is , the whale , this being the greatest among the fishes , as that among the beasts . the sword-fish hath a beak or bill sharp-pointed , wherewith he will drive through the sides and planks of a ship , and bore them so , that they shall sink withall . the dolphin is said to be a fish of such exceeding great swiftnesse , as that oftentimes he out-strippeth a ship under sail in the greatest ruffe and merriest winde , in swiftnesse of course . in this fish is propounded to us an example of charity , and kinde affection toward our children , as plinyb in his description of the nature of this fish sheweth , and aelianus l. . c. . as also of his singular love toward man , whereof aelianus produceth strange examples . it may seem strange that it should please the pope to forbid flesh to men rather then * fish , that is , the lesse dainty and luxurious , before the more : for what is by some alledged , that the curse fell upon the earth , and not the seas , is fondly affirmed , seeing when it is said , cursed be the earth , by earth is meant the whole globe of the earth consisting of sea and dry land. some fishes are exceeding small , and for their smalnesse and workmanship bestowed upon them , admirable . in the sea the cockles , a little kinde of shell-fish , yet in its kinde very artificiall , somewhat resembling a cre-fish , which are dainties for rich men . those little and small things are made with so many joynts and parts and turnings , such a proportion and shape , and every thing so exact and suitable , as would stir up astonishment in any beholder . gods power is likewise seen in the greatnesse of some fishes , as the whale , some of which are . yards long , their eyes are as big as an hogshead , and their mouth so wide , that a man sitting on horseback might be held in it . god hath created the fowls of heaven among other creatures , psa. . . gen. . , . the things wherein the fowls differ from other creatures are . . that they be winged , having feathers and wings by which they are covered , and by which they do passe through the air , and the place wherein they fly , viz. in the open firmament in this lower heaven . their creation is wonderfull in divers respects . . their making is wonderfull , far differing from that of beasts , fishes , and men . . they have great variety of kindes , some wilde , some tame , some great , some little , some sea or water birds , some land birds . . their manner of breeding , they lay egges and hatch them , and out of a kinde of confused substance , that to us seems void of life , by the heat of their bodies they doe bring forth their young naked at first , which after by the same cherishing of warmth , do bring forth feathers to cover them . many of them are so beautifully adorned with their feathers for colour , and are so glorious , as a man cannot but look upon them with wondring and delight , for where doth nature shew more variety , and a pleasinger composition of colours then in doves neck , a peacocks tail , and some other like birds ? . for their swiftnesse of flying , that they can with such celerity passe through the air . . they are many waies serviceable to many : they are a dainty food for weak stomacks , they pull up many kindes of worms and vermine , that else would be harmfull to us . fowls or birds are more worthy then fishes , because they do more participate of air and fire ( the two noblest elements ) then of water and earth . all birds are mastered under the name of fowls as under their genus . there are examples of vertues in the fowls propounded for us to imitate , and of vices for us to shun . in the phaenix an example of the resurrection : in the stork of loving affection : in the dove of innocency and conjugall faith : in the crows and estridges of unnaturalnesse . we should imitate the storke , crane ond swallow c in acknowledging the seasonable time of our repentance . the stork hath her name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , love , and the * hebrew word is near of kin * with another , which signifieth bowells of compassion , as which indeed are most tender in her . a story whereof a we have in the description of the netherlands , viz. of a stork , that when the house was on fire where her nest was , kept the fire off from her young ones with her own body and wings so long till she was burnt her self . it is loving to mankinde , delightfull to build in the tops of houses and chimneys , as is usuall to be seen in germany . it is the embleme of a gratefull man : for at her departure from the house where she builds ( as some report ) she usually leaveth a young one behinde her . aelian lib. . de animal . cap. . writeth of a storke which bred on the house of one which had a very beautifull wife , which in her husbands absence used to commit adultery with one of her base servants ; which the storke observing , in gratitude to him who freely gave him houseroom , flying in the villains face , struck out both his eyes . it is recorded also of the stork , that when the dams are old , the young ones feed them ; and when through age they are ready to faint in their flying , the young ones help them ; and when they are past flying , the young ones carry them on their weak backs . the eagle is reckoned the soveraign queen of all fowls , as the lion is reputed the king of all beasts . it is altivolans avis , an high soaring bird , that sometime flyeth so high a pitch as she transcendeth the view of man , whence the proverb , aquila in nubibus , she makes her nest also in the high trees or rocks , lest her young ones should be hurt of the lesser birds , ier. . . she flies also swiftly , iob . . she sees acutely when she is so high that men can scarce see her , she sees ( they say ) fishes swimming in the sea. — tam cernis acutum , quam aut aquila aut serpens epida●r 〈…〉 . she hath a tender care of her young , when they be ●l●sh and ready for flight ▪ then she stirreth up her nest and fluttereth over them ; yea she taketh them on her wings , and so soareth with them through the air , and carrieth them aloft , and so freeth them from all danger . in that she carrieth her young ones rather upon her wings then in her ●alons , she sheweth her tender care and love that she beareth unto them , exod ▪ . . deut. . . the hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated fowl , gen. . . signifieth in generall every living thing , which by help of wings flieth above the earth in the air : so that not only birds , but also bees , wasps ▪ hornets , and all other winged things may here be understood : bees are principall among the insects ; bees are notable , . for their good husbandry , she is very painfull , she flies to every herb and flower , and seeks and searches into every corner of the same . she so abhors idlenesse that she punisheth the idle drone , and will not give it any quiet harbour in the hive . . she is thrifty , which is another part of good husbandry , what she hath gotten in the summer , she charily laies up in her cells , and doth not spend it till she must needs . . for their cleanlinesse and neatnesse , mundissimum omnium hoc animal , they will not suffer any sluttery within if they may go abroad , neither can they endure any unsavorinesse without nigh unto them , pliny l. . c. . & . . for their care of the common good , she is an admirable lover of that , she labours , eats , fights in common , and all her pains is directed to the common good , she will with unresistable courage assail any enemy though never so strong , which shall offer to wrong the common body . . for their concord , bees of the same hive are linked together in the bond of amity , though they be many of them , yet they know and love each other , and keep peace among themselves , and fly domesticall sedition , unlesse the rulers be multiplied , and by their disorders set the rest of the bees at variance . . for their dutifullnesse to their king or prince ( for they have a monarchy , as the ants a democracy ) * they are most loyall subjects to him , they labour for him , and build him more then one palace , and that more large and stately then their own , they fight for him , and go abroad with him . the workmanship of god is more excellent in some insects , as bees , and others little creatures , then in those of great bulk ; see pliny l. . c. . and . . austin prefers a fly ( in regard of its life ) before the sun. but some things ( saith vossius ) are not so much to be valued for their form , as their end , which is more excellent in the sun , then in any perfect living creature , man only excepted . we see and use the fowls , and eat their flesh , and lye upon their soft feathers , and yet contemplate not the goodnesse of god in them . we have divers kinde of tame fowl in our back-sides , they bring us young , and we kill and dresse them , and let them upon our tables and feast with them . they lay egges , and we eat of them : they sit and hatch and cherish their young , and we see that admirable manner of drawing actuall life out of a potentiall life by the working of heat . and we have many wilde fowl , but who seeth gods wisedom , power , bounty , in giving them to us ? let us stir up our selves to give god his due glory , in respect of this kinde of creature . amongst other creatures , the lord hath stored the world with divers kindes of four-footed beasts , which move and walk upon the face of the earth , psa. . , . these were created on the sixth day . gen. . . these beasts are creatures endued not with life alone , but with sense also : yea , they excell man in quicknesse of sense , nos aper auditu praecellit , ar●●ea ●●ctu , vultur odoratu , lynx visu , simia gustu . they consist of a body and of a sensible soul , and besides the life of vegetation which is to be found in plants , by which they grow and are nourished ; they have also a soul whereby they discern divers bodily objects , and can both discern and follow that which is good for them , and shun what is evill , and so preserve themselves alive by using things helpfull for them , and avoiding the contrary . all these beasts were made to walk upon the ground with . feet , having their heads bowing down to the ground to seek their diet , without which they could not live , and which is provided for them upon the face of the ground . this work is wonderfull in respect of the divers sorts of these beasts , some great , and some small , some of one shape and nature , some of another . we see great variety of them in our own countrey , and there is far greater variety abroad in the world which we have never seen . that out of the same earth and water all these kindes should grow by a word spoken with the mouth of god , let it be so , is a strange and wonderfull thing . by vertue of these words , there were sheep , goats , kine , horses , camels and dromedaries , elephants , lions , bears , dogs , tygers , wolves , foxes , deer . what are all these but a most artificiall mixture of earth and water put into a certain shape or form of members , having head , feet , back , breast , belly , brain , liver , heart , guts , and other intrails , and having power to see , hear , to touch , smell , taste , to eat , drink , go , generate , to remember , to have a kinde of thought of things within , to imagine and discern , having also affections and passions . they carry us , feede us , cloathe us , till the ground for us . how full of tedious and toilsome pains would our lives be , if we had not a horse to bear us up and down from place to place , and horses or oxen to conveigh all manner of things for us ! we must magnifie the name of god , and frame our selves to sincere thankfullnesse unto him who hath made such a multitude of creatures inferiour to our selves , and given to us the use of them . o what a wonderfull skillfull workman is he , that out of the earth could produce such a number of such creatures ! and how good was he to us , that he did not give reason unto them as well as sense ; for if they had reason to know their own strength and our weaknesse , we should never keep them under as we do . let us not abuse creatures of god to bad purpose , or use them in a cruell and inhumane manner : they are our fellow-creatures , made of a little courser earth ; and since they obey us with all chearfullnesse , let us be likewise obedient to god. there is no creature among all the beasts of the world which so aptly demonstrates the power and wisedom of almighty god as the * elephant , both in respect of his proportion of body and disposition of spirit . he is by the hebrews called behemoth , by way of excellency , as the latines for the same cause call him bellua , and by iob . . he is likewise called behemoth in the plurall number . behold now behemoth which i made with thee , he eateth grasse as an oxe . the lxx and chaldee by behemoth understand all earthly beasts of great bulk , but the hebrews think the elephant is only meant , whom thomas aquinas and nicolaus lyranus follow ; god stirs iob up to consider well of this huge beast , as if he had said , if thou dost not yet understand how weak a man thou art , and how unfit to grapple with me , see how thou canst deal with this great beast . vide vossi . de orig. & progress . idol . lib. . cap. , . he is wittily called by iulius scaliger , bestiarum heros : and by iob in the same chapter , vers . . the chief of the waies of god , that is , the greatest , strongest , and most understanding of all earthly irrationall creatures , as deodate interprets it . vide fulleri miscel . sac. l. . c. . elephas peregrinum est apud nos animal , indis & aliis notissimum & obvium , certè turres olim armatorum in praelia ferebant , johnstoni thaumatographia . the elephants were usefull in the wars , they caryed towers , whence ten or fifteen souldiers did cast darts or spears , see mac. . . if by accident in their fury they kill him that feeds them , they so mourn for it afterward , that they die through hunger , saith strabo : the like i have heard reported of an elephant here in england . aristotle l. . de hist. animal . c. . makes mention of a memorable thing to make men fly incest . the king of scythia had a mare of a most excellent race , which brought forth most excellent colts ; among the rest she had one which excelled them all ; the king was desirous that this colt might horse his damme , that so he might have an excellent race of them : but the colt when he was brought to his damme , would not horse her ; the king seeing this , he caused them to cover the damme that he might not know her . but he perceiving afterwards that it was his damme , ran away and cast himself over a steep rock , and brake his neck . vide vos . de orig . & prog . idol . l. . c. . there are many things wonderfull in the dog , his sagacity , docility , fidelity : of this creature and the horse is plinies elogie . fidelissimi ante omnia homini canes atque equi . a dog in epyrus in a great assembly of people , knowing the man that had murdered his master , flew upon him with open mouth , barking and snapping at him so furiously , that he was ready to take him by the throat , untill he at length confessed the fact , that caused the dog thus to rage and foam against him . vide voss. de orig . & progres . idol . l. . c. . alexander the great being on his voyage toward the indies , received for a present a very great dog which the king of the albanians sent him , with advice , that he should not set his dogge against wolves , bears or bores , but against lions and elephants . alexander desiring to see some sport , made a lion to be brought , whom the dog overcame , and with a trice tare in peeces . then he commanded to set an elephant upon him , longing to see the issue of that fight . the dog seeing his adversary , begins to bustle himself , and to bristle his hair all his body over , and casting out a furious bawling , maketh the elephant turn tail , and proceedeth so couragiously , to the great applause and astonishment of all that beheld it . pliny l. . c. . see camerar . histor. meditat . l. . c. . & voss. de orig . progres . idol . l. . c. . the dogs which be near unto nilus lap of the river , running still , and never stay while they are drinking , for fear of the greedy crocodiles . aegyptio canes è nil● nunquam nisi currentes lambitant , dum crocodilis insidias cavent . it happened , that upon a narrow thin plank that lay for a bridge , one goat met another , both coming from divers parts : now by reason that the place was so narrow , that they could not passe by , nor turn about , nor yet retire backwards blindely , considering how long the plank was , and so slender withal ; moreover the water that ran underneath , ran with a swift stream , and threatned present death if they failed and went besides , mutianus affirmeth , that he saw one of them to lie flat down , and the other to go over his back . in sibaris there was a young man named crathis , which being not able to retain lust , but forsaken of god , and given over to a reprobate sense , committed buggery with a female goat , the which thing the master goat beheld and looked upon , and dissembled , concealing his minde and jealousie for the pollution of his female . afterward finding the said young man asleep ( for he was a shepheard ) he made * all his force upon him , and with his horns dashed out the buggerers brains . alexander the great had a very strange and rare horse called bucephalus , * eithr for the greatnesse of his head , or else from the mark or brand of a bulls head , which was imprinted upon his shoulder . he would suffer no man to sit him , nor come upon his back but alexander , when he had the kings saddle on , and was also trapped with royall furniture , for otherwise he would suffer any whomsoever . when he was dead the king solemnized his funerals most sumptuously ; erected a tomb for him , and about it built a city that bare his name bucephalia . that is a lofty description of a horse , iob . . to . by which words it is signified , that that terrible strength of the horse is from god , that neighing almost like to thunder , that mettle , when not being able to stand still , he hollows the earth with his hoofs , goes on undaunted into the battell , neither is terrified with so many darts falling near him and his rider , and runs with that swiftnesse that he seems to swallow up the earth , and rejoyceth at the sound of the trumpet stirring up the souldier to battell . if banks a had lived in elder times , he would have shamed all the inchanters of the world ; for whosoever was most famous among them , could never master or instruct any beast as he did his horse . he would restore a glove to the due owner after his master had whispered that mans name in his ear ; he would tell the just number of pence in any peece of silver coin barely shewed him by his master , and obey presently his command in discharging himself of his excrements whensoever he bad him . that story of androdus and the lion b is commonly known : vide auli gellij noctes atticas , l. . c. . and vossius de orig . & prog . idol . l. . c. . relates a strange story out of aelian , of the sagacity of the lion ; a bear in the mountain of thracia entring into his den , and killing the young lions , the old he and shee-lion returned at last home from hunting , and seeing this spectacle , they pursued the bear , and the bear getting up into the next tree , the lionesse stayed at the tree , and the lion wandered about all the mountains , till he met with a carpenter , who at the first sight of him out of fear let the hatchet fall from his hand , but the lion fawned upon the man , and with his foot shewed him the hatchet , that he might take it up , and at length with his tail embracing the man he brought him to his den , and the lionesse came thither , both shew the destruction of their whelps , and also looked up to the tree where the bear was , then the carpenter conjecturing that the bear did this injury , cut down the tree , that falling with the bear , the lion and the lionesse presently tear the bear in peeces , and the lion brought back the man safe to the place where before he did cut wood : see more of the lion in that chapter , and . of vossius his book before-cited . it is a great token of gods goodnesse to us , that from the vety serpents ( which are poysonfull for mans sin ) a threefold profit redounds to man. . in respect of nourishment , in africa , as pliny relates lib. . cap. . men feed on them . . they serve for medicament : see vossius de origine & progress . idol . lib. . cap . ▪ they are a preservative against poyson , amoletum ab amoliendo , or as they commonly write it amuletum . treacle is made of the flesh of a viper , the oyl of scorpions is good against the sting of scorpions . being bitten by a serpent , if you anoint the wound with spittle , it will hinder the poyson from spreading any farther . chap. vii . of the angels good and bad . among the works of creation , the principal are the reasonable creatures , angels and men. the name angell comes of the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a messenger , sent forth from some superiour person or state to deliver a message , and to declare the minde of him or them that sent him . the hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the name of an angell in the old testament , signifies also a messenger ; but yet in a more full and large sense : for it signifies such a messenger as doth not only deliver and declare a message by word of mouth , but also doth act and execute indeed the will of him that sent him , and doth perform his work enjoyned as a faithfull minister and servant . first of all , it signifieth that chief and principall messenger and embassadour of god , his sonne jesus christ , who is called malachy . . the angell of the covenant . secondly , pastors are called angels , rev. . and . ch. being gods messenger sent to the church . thirdly . this word is most frequently used to signifie the heavenly spirits , who are so called , because they are both ready to be sent on gods message , and often are sent out to do the will of god , gen. . . psa. . . . mat. . . that there are angels is proved out of scripture . where they are often mentioned , psa. . . dan. . . col. . . and , . heb. . . and by the manifold apparitions of them , gen. . . cherubims , that is , angels , appearing in the form of flying men to keep the entrance into the garden . abraham entertained angels unawares . they were sent to destroy the filthy sodomites , and the cities about them that ra● into the like exorbitancies . an angel stopped abrahams hand which he lifted up according to gods commandment to slay his only son isaac . a abraham told eleazar that god would send his angel with him to prosper him in the businesse of taking a wi●e for his son isaac . an angel of the lord met hagar and sent her back to her mistresse , when through discontent she had plaid the fugitive . an angal appeared to zachary and foretold the conception and birth of iohn the baptist. an angel acquainted the blessed virgin that she should conceive our saviour in her womb by the over ▪ shadowing of the holy ghost . a multitude of angels celebrated the nativity of our blessed saviour with an hymn of joy . angels ministred to christ after his temptation in the wildernesse , and in his bloudy agony in the garden . an angel also set peter at liberty when he was imprisoned between two souldiers . an angell shook the foundation of the prison wherein st paul and si●as were laid fast in the stocks , an angell shewed unto iohn the vision of the revelation at the appointment of our lord jesus christ. now besides these and many more apparitions of the heavenly spirits , we reade that the angels of god are many thousands , yea millions , and of the company of innumerable angels , and of angels pitching their tents about the righteous , and holding them up in their hands , and chasing the wicked and destroying them . and besides the testimony of scriptures , the heathens also had some notions of them , as appears in their writings ▪ but indeed it was in some respect a false notion ; for they conceived them to be a certain kinde of petty gods , and did perform worship unto them , the evil angels beguiling them : and if there be evil angels , there must needs be likewise good . the angels are diversly called in scripture : spirits , psal. . . to express their nature ; and angels to express their office , as messengers sent from god : they are called sons of god , job . . & ▪ . yea elohim , gods , psal. . cherubims , gen. . . ezek. . . from the form they appeared in , viz. like youths . caph is a particle of similitude , and rabiah signifies a young man in chaldee , witness r. david . but ludov. de dien in his animadversions upon mr. medes clavis apocalyptica saith , hoc est puerile & frivolum . seraphim , isa. . . burning quasi accensi ardore justitiae divinae , they execute those things which god commands when he sits in the throne of his justice , and according to it judgeth mankinde . not from their burning love toward god , as some imagine . watchmen , or the watchfull ones , dan. . . . being in heaven as a watch-tower , and keeping the world . starres of the morning ▪ job . . from their brightness of nature . a flaming fire , psal. . . because god useth their help to destroy the wicked . in the new testament they are called principalities for their excellency of nature and estate ; and b powers for their wonderfull force . reasons why god made angels . the will and power of god , therefore they are , because god saw it fit to make them , yet two reasons may be rendred of this work . . god saw it ●it to raise up our thoughts from meaner to more excellent c creatures , till we came to him : first , things ( say some ) were made which had no life ; then living things without fense , as plants and trees , then sensible , then reasonable . . it was convenient that every part and place of the world should be fill'd with inhabitants fit for the same , as the air with birds , the earth with beasts and men , the sea with fishes , and the heavens which we behold with stars , and the highest heavens with angels . god is the maker of angels . these glorious creatures which shall have no end , had a beginning as well as the silliest beast , bird , or fish , and they are equally beholding ( nay more , because they have received more excellent endowments ) unto god for their being , with the silliest worm . and though moses mentions not in particular either the act of creating them , or the time ; yet st paul saith , that by him were all things made , visible and invisible : and it is evident by discourse of reason , that the angels were made by god. that is too bold an assertion of mr. hobbes his in his leviathan , part . c. ▪ concerning the creation of angels there is nothing delivered in the scriptures : see more there . what can be meant but the angels by thrones , and the words following , col. . . vide grotium in loc . for either they must be made by god or some other maker , or else they must be eternal ; for whatsoever is not made by some maker , cannot be made at all ; and whatsoever is not at all made , is eternal . now if the angels were eternal , then were they equal with god in self-being , they might be called self-subsisting essences , and so should be equal with god , standing in no more need of him then he of them , owing no more service , homage and praise to him , then he oweth to them , and so they were gods as well as he ; and then we should have multitude of gods , not only one god , and so should not god be the first and best essence , there being so many others beside him , as good and omniscient as he ; wherefore they must be made by some maker , because they cannot be eternal : and if made , then either by themselves or some other thing besides themselves , not by themselves , because that implies an absolute contradiction : and if by some other thing , then by a better or worse thing , not by a more mean , for the lesse perfect cannot give being to a more perfect thing , for then it should communicate more to the effect then it hath in it self any way , which is impossible that any efficient cause should do , not by any better thing then themselves , for excepting the divine majesty which is the first and best , there is no better thing then the angels , save the humanity of our lord jesus christ , which could not be the maker of them , because they were created some thousands of years before the humanity was formed in the virgins womb , or united to the second person in trinity . we are not able to conceive of their essence , they are simple , incorporeal , spiritual substances , therefore incorruptible . an angel is a spiritual , created , compleat substance , indued with an understanding and will , and excellent power of working . an angel is a substance . . spiritual , that is , void of all corporeal and sensible matter , whence in scripture , angels are called spirits d , psal. . . heb. . . therefore the bodies in which either good or evil angels appeared , were not natural to them , but only assumed for a time , and laid by when they pleased , as a man doth his garments ; not substantial , but aerial bodies : they were not essentially or personally , but only locally united to them , so that the body was moved , but not quickned by them . the hebrew , greek and latine words for spirit , signifie breath ; there is no more subtill being that we are acquainted with then breath , being condensed by the cold indeed it may be seen . the angels good and bad are spirits , because . they are immaterial and incorporeal . . invisible , tim. . . that was a foolish fancy of the disciples , luke . . if christ had been a spirit he could not have been seen . . impalpable , luke . . compared with vers . . . incorruptible and immortal , they end not of themselves , and no creature can destroy them . god alone hath immortality , tim. . . origine in himself , so as to communicate it to others . . they are intellectual beings , all understanding . . their spirituality appears in the subtilty of their moving . it is a question whether they do transire ab extremo ad extremum , without going through the middle parts , yet they ●ove like lightening . . in respect of their strength and power , there is a great deal o●●orce in a natural spirit extracted , isa. . . . created , by which name he is distinguished from the creator , who is an infinite spirit , iohn . . nihil de deo & creaturis univocè dicitur . . compleat , by which an angel is distinguished from the reasonable soul of man , which also is a spiritual substance , but incompleat , because it is the essential part of man. . indued with . an understanding , by which an angel knoweth god and his works . . a will , by which he desireth or refuseth the things understood . . an excellent power of working , by which he effects what the will commands , this is great in them , psalm . . see kings . . the angels are most excellent creatures , when the highest praise is given of any thing , it is taken from the excellency of angels , psal. e . . cor. . . they are called holy angels , luke . . mark . . therefore they are cloathed with linen , dan. . . to signifie their purity , and are called angels of light , cor. , . to note the purity wherein they were created . all the individual angels were made at once ; and as god made adam perfect at the first , so they were made of a perfect constitution . they have all our faculties , save such as be badges of our weakness : they have no body , therefore not the faculties of generation , nutrition , augmentation . they have reason , conscience , will , can understand as much as we do and better too , they have a will , whereby they can refuse evil and chuse good , a conscience , reasonable affections , though not such as depend upon the body . they are endowed with excellent abilities , know more of god , themselves , us , and other things then we do ; love god , themselves and men , are obedient to god. the good angels obey god. . universally , in all things , psalm . . . freely and readily , make hast to do what he would have done , therefore they are said to have harps , revel . . ▪ as a sign of their chearfull minde . . with all their might , they serve god with diligence and sedulity , therefore they are said to have a wings to fly . . constantly , rev. . . & ▪ . they have incredible strength , and therefore by an excellency they are called strong in strength , psal. . . angels of the power of the lord iesus , thes. . . powers , ephes. . . col. . . one angel is able to destroy all the men , beasts , birds , and fishes , and all the creatures in the world , and to overturn the whole course of nature if god should permit it ; to drown the earth again , and make the waters overflow it ; to pu● ▪ the sun , moon , and starres out of their places , and make all a chaos : therefore we reade of wonderfull things done by them , they stopt the mouths of lions that they could not touch daniel ; they quencht the violence of the fire that it could not touch so much as a hair of the three childrens heads , nor a threed of their garments ; they made peters chains in an instant fall from his hands and feet ; they can move and stir the earth ( say the schoolmen ) as appears matth. . . the angels shook the foundation of the prison where paul and silas lay , and caused the doors to fly open , and every mans bands to fall from him . they destroyed the first born of aegypt , sodom and gomorrah . one angel slew in one night in the host of senacherib an hundred fourscore and five thousand men . reas. their nature in respect of bodily things is wholly active not passive , they are of a spiritual nature , what great things can a whirl-winde or flash of lightning do ? they are swift and of great agility , they have no bodies , therefore fill not up any place , neither is there any resistance to them , they move with a most quick motion , they can be where they will , they move like the winde irresistibly and easily , without molestation , and in an unperceivable time ; they move more swiftly then the sun , can dispatch that space in as few minutes which the sun doth in twenty four hours . they have admirable wisdom , sam. . . & . . the knowledge of the good angels is increased since their creation ; for besides their natural knowledge , they know many things by revelation , dan. . , . matth. . . luke . . either immediatly from god or from his word , ephes. . , . pet. . . luke . . by experience and conjecture , ephes. . . so perfectly knowing are they , as that the very heathen philosophers have stiled them by the name of intelligences , as if their very being were made up of understanding . how an angel doth understand is much disputed , their understanding is not infinite , they know not all things , mar. . of that day the angels know not : again , they cannot know future contingent things any further then god reveals these things to them , neither can they know the secrets of mans heart , kings . . psal. . . for that is proper to the lord alone . they are said indeed to rejoyce at the conversion of a sinner , but that is no further then their inward conversion puts it self forth into outward actions . they do not know the number of the elect , nor the nature of spiritual desertions , the manner of mortifying sin , unless by the church and ministry of the word . so again , for the manner of their knowledge , that of the schools about their morning and evening knowledge , is vain : but it is plain they know discursivè as well as intuitivè : though some say they are creaturae intelligentes , but not ratiocinantes . there are three degrees of their knowledge ( say the schoolmen b ) . naturall , which they had from the creation , iohn . . some abode in the truth , others fell from it . . revealed , pet. . . ephes. . . the greek word signifies to look into it narrowly . piscaetor thinks it hath reference to the cherubims who did turn their faces to the propitiatory which was a type of christ. . experimental , which they have by the observation of those things which are done among us , so they know the repentance of the godly , luke . . . the will of angels is to be considered : will in the good angels is that whereby they desire good things known , and forsake evil . the angels would never have sinned if they had not been voluntary , for although the good angels be now so confirmed in holiness , that they can will nothing but good , yet that hinders not liberty , no more then it doth in god or christ himself ; to be a free agent is a perfection , to sin is a defect , and ariseth not from the liberty , but the mutability of the will. . their motion and place . that they are in a place is plain by scripture , which witnesseth that they are sometimes in heaven , and sometime on earth , as their service and office doth require . they are not in a place as bodies are , they are not circumscribed by place : for a legion of devils was in one man , luke . . they are so here , that they are not there , and therefore one angel cannot be in many places , although many angels may be in the same place , and they move not in an instant though they move speedily . they continue in the highest heavens , unless they be sent thence by the lord to do something appointed by him : where being freed from all distractions and humane necessities , they behold the glorious presence of god , their understanding and will being pitcht upon him . mat. . . & . . ps. . . luk. . . . their society and communion : for it cannot be conceived that these glorious spirits should not signifie to one another their meaning : but how this should be , it is hard to determine ; they say that the angels make known their mindes to one another by their meer will. . their multitude and order . that there are many angels appears , dan. . . and heb. . . an innumerable company of angels , rev. . . matth. . . that is , seventy two thousand , as ierom computes it . the fathers generally thought that the number of the angels which fell , should be made up by the elect saints : some think that heb. . . seems to speak little lesse . some say the good angels exceed the number of the wicked angels , by how much evil men exceed the good ; the greatest number of evil angels that we reade of is but legion , the good very many , as those places in daniel , mattthew , hebrews , and revel . . . will shew . as for their order , the apostle indeed , colos. . sheweth that there is an order among them , so that one may be above another in dignity , but not in power and command : hence they are called an host , which word signifieth chiefly what hath a compleat order . dionysius areopagita makes nine c orders of angels , and distinguisheth them into threes . the first containing cherubims , seraphims , thrones . the second dominions , armies and powers . the third , principalities , arch-angels and angels . much more modest is augustin : qui fatetur se rationem hujus distinctioni● ignorare . cont . priscil . c. , &c. . enchirid ad lau. see doctor prideaux on mat. . . for their nature , properties , order and ministry . the papists say there are different degrees of angels , and that this is founded in their nature . the protestants say that this difference lies not in natura angelica , but in officio , as they are drawn forth to more eminent imployment . the scripture makes mention only of two orders of angels , angels and archangels , heb. . . thes. . . seraphim is a common name unto all angels : they are all described to be flames of fire , psal. . . and all the angels are cherubims , as is evident by the curtains of the tabernacle which were set forth and garnished with cherubims only , exod. . . signifying the presence of the angels in the assembly of the church , as the apostle expounds it , cor. . . it is evident ( saith mr cartwright ) that the apostle , col. . . heapeth up divers d words of one and the same signification , thereby the more effectually to set forth d the supereminent power of our saviour christ above all . . the names of the angels . the first and most common name is that of angel , which name is common to the good and evil angels , yet in a farre different sense . the evil spirits are seldome called so simply , though they be sometimes , to note the excellency of their original , because they fell from their blessed condition , cor. . . iude . the evil spirits are called angels , the name which was first given them : otherwise they are not absolutely called angels , ( that name being peculiar to the angels which stood ) but angels of the devil and angels of satan , viz. because they are sent by the devil their prince . some as proper names are given to certain angels , michael , dan. . . which is compounded of three hebrew particles , mi-ca-el , who is like or equal to the strong god ? it signifieth the power of god , because by him god exercised his power : and gabriel , dan. . . & . . luke . . that is , the glory of god , who executed the greatest embassages in gods name to men . vide sculteti exercitat . evangel . l. . c. . . the angels ministry and service . their service may be considered either in respect of god , the church , or the enemies of the church . respecting god , and the church , and the people of god , they have divers services . the office of good angels in respect of god : . they enjoy god and glory , e matthew . . & . . this implieth their great purity and happinesse , and withall their ministry : what god bids them do they are ready to do . they shall attend christ when he comes to judgement . . they praise god and celebrate his name , cleave inseparably unto him , and obey his commandments , isa. . psalm . . , . & . . dan. . . iob . . they see the worth and excellency of god , that he deserves more praise then they can give . . they praise and worship christ as the head of the church , apoc. . , . heb. . . phil. . . also as his ministers , matth. . . luke . . matth. . . they stand alwaies ready to do him service , so in his agony an angel comforted him . . their service in respect of the church and people of god. . they are glad for the good which befals the elect : so when christ came into the world how glad were they , luke . they cried glory be to god on high : they rejoyce at their conversion , luke . . . they reveal unto them the will of god , dan. . . rev. . . . they keep the elect from dangers both of soul and body , so farre as is expedient , gen. . . & . . & . . & . . . psal. . . & . . numb . . king. . . king. . . & , , . both in the curtains of the tabernacle , exod. . . and the wall of the temple cherubims were painted up and down , to signifie ( as judicious divines think ) what protection the people of god have in serving him . . they comfort them in distress , heaviness and distraction , gen. . , . & ● . , . isa. . . luke . . & . . matth. . . acts . . & . , . iudges . . & . . dan. . . matth. . . & . , . . they suggest holy thoughts into their hearts , as the devil doth evil and unclean thoughts : resist satan , as in iude. . they carry the souls of the elect into heaven at the end of this life , luk. . . and at the day of judgement they shall gather the elect from the four windes , and separate between the elect and reprobate , matth. . . & . . . their services against the wicked * and all the enemies of the church . they are ready to execute vengeance upon the enemies of gods people , isa. . . an angel smote bloudy persecuting h●rod , acts . at the last day the angels shall hurry the wicked to christs tribunal , and cast the reprobate into hell , matth. , , , , . . the speech of angels . angels and devils communicate with god , and one with another ; not by speeches , a for language requires bodily instruments , which these spirits want : but as they apprehend every object without senses , so they express it without language in a secret way . we come now to some profitable questions about the angels . the first is this , if the angels be so beneficiall to us , whether may they not be prayed unto ? the ground and cause which brought in praying ●o angels , is laid down col. . . where you have a general prohibition of religious worshipping of angels , with the cause of it . there are three causes why they attempted this . . they entred into things which they did not know , as the papists , how can they tell whether the angels pray for us , whether they know our wants ? . they follow their carnal minde , because they see in the world that to great magistrates we use mediators and intercessors , they dare not go of themselves , so here . . humility , for this they talk as papists do now , we are unworthy to go directly to god , and therefore we need the help of angels : but this is vain , for christ is nearer to us then angels are , ephes. . . tutius & jucundius loquar ad iesum , quam ad aliquem sanctorum . we say that all lawfull and moderate reverence is to be given to angels , which consists in these particulars . . we acknowledge the great gifts of god in them , and praise god for them . we confesse it is his mercy that he hath made such noble creatures to be serviceable to us , and then for themselves in our judgements . . we honour them and judge them more noble creatures then man , they have greater wisdom , holiness and power then man hath . . for our will and affections , we love them because they love us and delight in our good , being ready to help us every where . . we should be carefull of our carriage because of their presence , we should not sin because of the angels . . we desire to make them examples of our lives , that we may do gods will as they do . . if angels should appear visibly to us , we should honour them as more excellent creatures , but yet still keep within the bounds of civil or sraternal honour b as to our fellow servants ; but yet above us , and not honour them with religious worship . the papists c say a religious worship is due unto them , but ( yet that we may do them no wrong ) not indeed such as is due to god , but secondary ; yet still religious ; and so they say they intercede ●or us , not as christ , but in an inferiour way : and in this sense they hold they may be worshipped and praied unto . now we will refute their arguments , and then confirm the truth with strong reasons . for the first , all law●ull reverence is commanded by the sust table , and that is religious ; or else by the second , and that is civil : but that manner and degree of their worship is required in neither , therefore it is meerly invented . secondly , by general consent , religious worship is that whereby we do acknowledge god to be the primum principium , the ultimum finem , and summum bonum , now this is but one : and we may as well say there is a summum bonum secundariò , as there is a secondary religious worship . thirdly , there is the same reason of a religious worship , as there is of a divine act of faith , love and hope : but if a man should say , we may with a divine faith beleeve in god primarily , and angels secondarily , it were ridiculous , therefore here if religious worship were due because of supernatural excellencies , then every godly man were religiously to be worshipped . our arguments in generall against this are these . . matth. . . thou shalt worship the lord thy god , and him only shalt thou serve . heb. . it is applied to christ. . the promise is to those only which call upon him , psal. . call upon me . . it cannot be of faith , for how shall i know whether they hear me , whether they be present ? . colos. . . it is condemned for will-worship , so that idolatry is here committed , that kinde of it quando divinè colitur id quod non est verus d●us . iohn was reproved for this , rev. . . & . . now iohn might have distinguished , i do not worship you religiously , as god , but in the second place . the second question is , whether every man hath his peculiar angel ? this is not a question of faith , but yet the more to be suspected , because it was generally held among the heathens , who did ascribe to every man born a bad angel to afflict , and a good one to defend him : a good and ill genius as they called them . becanus brings places of scripture to prove it , but there is altogether silence in the scripture concerning it : for when the angels are charged to have care over us , it implieth that it is all their care . the chiefest place which most seems to favour that opinion , is act. . . where they said that it was his angel : now to this some answer , that the men spake according to the opinion of men then generally received , and not according to the truth , as we may give an instance concerning the blinde man , when they asked whether he or his parents had sinned , that he should be born blinde : how could he sin before he was born ? but some answer , that there was an opinion generally received , which all the platonists held ( and so origen and many of the ancients ) that the soul was created before it was put into the body ; and as it did good or ill it was put into a well ▪ tempered or a maimed body : especially they thought these angels did appear a little before or after mens death . calvin thinks that it was an angel peculiarly destinated to peter for that time of his imprisonment . if it were a peculiar angel , then it would follow , that he spake and had the same gestures that men have to whom they belong . therefore it may well be rendred it is his messenger , as the word is elsewhere translated . but you will say then , they thought the messenger spake like him ; no , but it might fall out , that they thought rhode did mistake : and when he said , i am peter , they might think he said i am come from peter , and so it may be answered . if every man have one angel , why did more then one carry lazarus his soul to heaven , and he hath given his angels charge over thee , that is , many over one particular man cameron tom . . praelect . vide rainold . de lib. apoc. tom . . cap. . & voet. th●s . de angelis . the third question , what is the meaning of that , let her be covered because of the angels ? where the apostle commands a woman in publike duties to have power , that is , covering , in sign of her subjection to god , and that because of the angels . some understand this properly of the angels the heavenly spirits , but differently , some because they are present at our assemblies : and if you ask what need that , seeing god and christ are there ? they answer , that he mentioned god and christ before , and now addeth these as inseparable servants which are sent for the salvation of beleevers : others as probably make it a new argument from the angels , isa. . as they covered their feet before god to shew their subjection , so should these . others understand it of the ministersdwho are called angels , because they are the messengers of god , and so they compare this place with that , eccles. . . before the angele , there is he notificative , by which is signified the high priest , before whom vows were made , levit. . . some interpret it generally of all good men , for we ought to be as so many angels . the fourth is , what is the meaning of those places , acts . . & gal. . . ●earned iunius renders the words , acts . . you have received the law in the midst of the ranks of angels , viz. who f accompanied god their sovereign lord when himself came to deliver the law. the same answer may be made , as it is by the same learned writer ( among angels ) they attending god when he ordained and delivered it . it seems improper that angels in the plural number g should have been imployed in speaking of the law : for without extraordinary guidance of god many speakers at once would have bred confusion of sounds , and by an extraordinary guidance one would have sufficed . there is no necessity to ascribe the delivery of the law of the decalogue to h angels , exod. . there is not so much as a word of the angels in the whole matter . the earthquake , thunder , lightening on mount sina were raised by the angels ( saith cameron ) who can easily change the state of the elementary region . the fifth , what is the meaning of that story , iude v. . michael striving with the devil : the apostle aggravates the sins of those who speak evil of dignities , by an argument from the greater to the lesse , the archangel durst not do so , where you have the chief cause , michael , which is as much as who is like god , and then you have the adjunct , he is the archangel , that is , a chief among the angels , therefore it cannot be meant , say some , of i christ , because christ is expresly distinguished from him , thes. . . now what this dispute was , and where the apostle had it , it is hard to say : but that there was such a thing done is plain . the matter of the strife was moses dead on mount nebo , deut. . . which is added either by samuel , ioshua or ezra : some make this to be the body of christ , and therefore called moses his , because he prophesied of it : very likely the dispute was that it should not be buried to occasion idolatry , the archangel rails not on him , but leaves him to god. now , deut. . . where it is said the lord buried him , that is to be understood by the means of the archangel , and no man knew his burial , that divine honour might not be given him , and the devil might say how fit it was such a man should be solemnly buried . the sixt , what is meant by the voice of an angel , thes. . . where the apostle describes the great and glorious coming of christ to judgement , from some circumstances which commend his power and majesty ; the lord himself shall come down in his own person with a shout : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that voice which marriners and souldiers use when they call one another to put to their strength , so that it is no more then a great command of god that all be ready , matth. . like that , there was a voice , behold the bridegroom comes , or like that , ioh. . all that are in theeir graves shall hear his voice ; so it shall be the instrument to raise them up as it was lazarus ; for this may be compared with matth. . the voice and the trump of god are all one , that is a great noise expressed by this metaphor , so that it should go to all in their graves . the seventh , whether they have any efficacie in our conversion . though they be sent heb. . for the salvation of those that beleeve , yet they have no efficacious power on the heart of man , for it is god only that can turn the heart ; and therefore it is a wicked opinion of some , who give god no more efficacie in moving the heart to conversion , then good angels have , which can be but by perswasion : it is true , in the scriptures you may reade of their admonishing and comforting , so an angel comforteth elias , and christ himself as he was man ; ioseph was admonished in a dream : but then you must know this was a sensible appearance or like it , viz. in dreams . but now you may reade of the devil tempting in scripture iudas and david without such a way : the change of our hearts is to be ascribed to god. the eighth , whether the angels need christ as a mediator . some say no , they never sinned and therefore need not a mediator k to reconcile them to god , tim. . . heb. . . a mediator is where two parties do disagree . as for that place ( say they ) ephes. . . he hath reconciled all things in heaven and earth : some do mean by those things in heaven , the souls of those departed ; the greek word signifieth briefly to recollect the things which were more largely spoken , and so a sweet consent of all things together : as by sin god was angry with us , so were the angels , for they hated whom god hated ; but by his death it is otherwise . but though angels needed not such a reconciliation as supposeth a breach of peace , yet they needed such a one as consists in the continuance of that peace which they had before . the lord hath now so fully revealed himself and his excellencies unto them , and his love and favour , and the necessity of their being obedient , that they cannot but continue to obey and serve him , they were not so far inlightened and sanctified at the first creation , but that then in respect of themselves there was a possibility of sinning as well as of those that did sin , but now they are so confirmed l by the clear sight they have of god , that they cannot be willing to sin against him . the angels by christ obtained , . a glorious head : men had a head at their creation , adam . the angels stood by vertue of their personall covenant . . from his becoming their head they are confirmed in grace ; they were created perfect , but mutable , iob . . . by christ their nature was elevated above what it was in it self ; electio sive hominum sive angelorum , extra christum intelligi non potest . a●optati sunt in silios dei propter christum . . they have an honourable imployment , by this means they serve christ in his humane nature . the angels which abode in the truth are called good angels , not only in respect of the righteousnesse which god bestowed upon them at their creation , but also in respect of the obedience which they performed , and ●●eir confirmation in that good estate . the causes why they abode still in the tru●● ▪ are the firm and unchangeable decree of god , tim. . . his free grace , phil. . . wherewith they were holpen , and their own free choice of will cleaving f●rmly unto god. the ninth and last question concerning angels is , how can they be happy in enjoying gods face , and yet be on the earth , matth. . . by heaven there is not meant the place , but their heavenly estate and condition : now though they go up and down doing service , yet this hinders not their happinesse , for they do not this with distraction : and these things are appointed as means for the end , viz. enjoying of god , and as the soul is not hindred in its happiness by desiring the body again , so it is here . . we should imitate the angels . . it shews us how much we are beholding to christ , no angels could love us if it were not for him . how much are we to love god who hath provided helps for man , especially christ who took our nature upon him , not that of angels . gods angels are our angels to defend and keep us . god hath committed the care of us to these ministring spirits . . it shews the wofull condition of the impenitent , when christ shall come with all these angels , when those great shouts shall be , come thou swearer , drunkard , how terrible will this be ? the more potent god is in himself and in his ministers , the more wretched are they , and the surer is their destruction . . this confutes the papists in three errours . . in that they hold nine orders of angels , they are distinguished ratione objectorum & officiorum , in respect of the object and message they go about . . they would have them worshipped , but the angel forbad iohn . . they say every one hath his good angel to keep him , so bucan thinks in his common places . . the saducees , who said there was neither angel nor spirit , acts . . but held good angels only to be good thoughts , and evil angels to be evil lusts and affections . their names , offices , actions , apparitions shew plainly , that they are not bare qualities , but true substances . it serves for instruction , . to see the blindness and erroneousness of mankinde , in that a great number of men of learning and wit and parts good enough , and that such as lived in the church and acknowledged the five books of moses to be divine , should yet make a shift to wink so hard , as to maintain that there were no angels . what falsehood may not the devil make a man entertain and defend , and yet seem not to deny the authority of scripture , if a man confessing moses writings to be true , will yet deny that there be either spirits or angels , which are things so plainly revealed by moses , that a man would account it impossible to receive his writings and not confess them ? but if god leave man to the devil and his own wit , he will make him the verier fool because of his wit , and he will erre so much the more palpably , by how much he seems better armed against errour , even as a mans own weapon beaten to his head by a farre stronger arm , will make a deep wound in him . see we our aptness to run into and maintain false opinions , m and let us not trust in our own wits , but suspect our selves , and seek to god for direction . secondly , let us learn humility from this , and by comparing our selves with these excellent spirits , learn to know how mean we be , that we may be also mean in our own esteem . so long as a man compares himself with those things and persons which are baser then himself , he is prone to lift up himself in his own conceit and to think highly of himself ; but when he doth weigh himself in the balance with his betters he begins to know his own lightness . the lord hath set us men in the midst , as it were , betwixt the bruit beasts and the celestial spirirs , we do so far exceed them as the angels exceed us ; as for bodily gifts , the beasts in many things go beyond us , some are more strong , swift , have more excellent sight and smell then we , but in few things do we equal the angels . they are swifter and stronger then we , and their excellent reason goes beyond ours in a manner , as the understanding which is in us excelleth the fancy of the beasts , they know a thousand things more then we do or can know , one angel can do more then all men , can speak more languages , repeat more histories ; in a word , can perform all acts of invention , and judgement , and memory farre beyond us . thirdly , since god hath made angels to serve and attend him , should not we that are far inferiour to them be content also to serve him , yea exceeding glad and thankful that he will vouchsafe to admit us into his service . doth he need our service that is served with such ministers and messengers ? let us frame our selves to obedience , and do gods will on earth with all readiness and cheerfulness , seeing there is so great store of more worthy persons in heaven that do it . an angel will not esteem any work too difficult or base , why should we ? fourthly , the angels which wait about the throne of god are glorious , and therefore the lord himself must needs excell in glory , isa. . , . ezek. . . of the devils or evil angels . the angels which persisted in the truth , are called good angels , luke . . but those which revolted and kept not the law were called evil angels , or evil spirits , angels of darknesse n , luke . . & . . and angels absolutely , cor. . because they were so created of the lord. in respect of their nature they are called spirits , king. . . matth. . . luke . . in respect of their fall they are called evil spirits , sam. . . luke . . unclean spirits , matth. . . zach. . . not so much because of their instigation to lust , as because their natures are defiled with sin : lying spirits , king. . . iohn . . devils , levit. . . cor. . . the hebrew names for the devil are . satan an adversary , sam. . . of satan to oppose and resist , pet. . . belial , cor. . though some reade it beliar unprofitable . he is likewise called beelzebub , or beelzebul , which word comes of bagnal dominus , a lord or master , and zebub a fly , the idol of the o achronites , because they thought these best of those pestiferous creatures , or else because the devils were apprehended as flying up and down in the air ; but if it be read z●bul , then it signifieth by way of contempt a dunghill god , levit. . . the devils are called shegnirim the hairy ones , because they appeared to their worshippers like hairy goats and in the mountains . the devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accuse , because he accuseth men to god and god to men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scio , because they know much by creation and by experience . the devil is called an enemy or the envious man , matth. . . the tempter , matth. . . thes. . . a destroyer , apoc. . . the old serpent , apoc. . , . a roaring lion , pet. . . the strong man armed , matth. . . the prince of the world , three times , iohn . . & . . & . . nay the god of this world , cor. . . . their nature . the evil angels are spirits created at first entire and good , genesis . ult . vide aquin. part . . q. . art. , . but by a willing and free apostacy from their creator , are become enemies to god and man ; and for this eternally tormented , iohn . . it was a totall , wilfull , malicious apostacy from god with spite and revenge : . totall , because god never intended to offer to the angels a second covenant , heb. . . . with despight and revenge ; therein lies the formality of the devils sin , and of the sin against the holy ghost , iohn . . that they are spirits appears by the opposition , ephes. . we wrestle not with flesh and bloud ; and this is to be opposed to those that deny that there are any spirits , or that the devils are incorporeal . for their sin , what , when , and how it was , it is hard to determine . that they did sin is plain , but the sin is not specified . some say it was lust with women , misunderstanding that place , the sons of god saw the daughters of men , for it is plain the devils were fallen before . chrysostome and our divines p generally q conclude it was pride , from that place in timothy , tim. . . though there be different opinions about what this pride shewed it self , whether in affecting a higher degree then god r created them in , or refusing the work and office god set them about ; which ( some conceive ) was the ministration or the guardianship of man , which trust they deserted or scorned . zanchius thinketh their sin was , that they were not contented with the truth of the gospel concerning christ propounded to them at the beginning , and that they chose rather to leave their heavenly mansion , then subscribe to the truth . an inordinate desire of power to be like god in omnipotency , say the schoolmen . pride seems to be the devils sin by his first temptation of man to be like god. concerning the time when the devil first sinned , it is uncertain , tempus lapsus non definit scriptura ; it seemeth they continued in their integrity till the sixth day was past s , gen. . . it is likely that neither man nor angel did fall before the eighth day , gen. . , . the devils stood not long , iohn . he was a manslayer from the beginning : they fell before man , that is plain . . how the devil sinned , seeing his understanding and will were perfect . it was initiatively in his understanding , and consummatively in his will. many of them fell , as appeareth luke . . there was a legion in one man : one of the chiefest ( as some conceive ) fell first , and drew the rest with him by his perswasion and example . that one great angel ( now beelzebub ) did first fall , and then drew after him the rest , is likely enough . capel of tentat . part . c. . it was in all likelihood some prime angel of heaven that first started aside from his station , and led the ring of this highest and first revolt ; millions sided with him , and had their part both in his sin and punishment . b. hals invis . world . l. . sect. . vide aquin. part . . q. . art. . yet voetius seems to doubt of this . they fell irrecoverably t being obstinate in wickedness . the schoolmen and fathers give reasons why they fell so , and not man. aquinas gives this reason from the condition of an angels will ; whose nature is such ( they say ) that what it hath chosen with full deliberation , it cannot refuse it again : but this is no good reason , because the choice made cannot alter the nature of the will. the fathers give these reasons , . the devil sinned of himself , but man was tempted . . in mans fall all mankinde would have been damned , but in the angels fall , not all angels . the best answer is this , when they had sinned , god out of his justice refused to give them any help of grace , by which they might rise from sin , and without which it was impossible for them to recover : and this is the apostles argument , if god were so severe that he would not give these so great and noble creatures time of repentance , neither would he others . the angels were intellectual spirits , dwelling in heavenly places in the presence of god , and the light of his countenance , and therefore could not sin by error or misperswasion , but of purposed malice , which is the sin against the holy ghost and irremissible . but man fell by misperswasion , and being deceived by the lying suggestion of the spirit of errour . the devils malice against mankinde appears , gen. . where there is an imbred enmity in the devil , as likewise , pet. where he is said to be a roaring lion , a lion roars when he hath got his prey , by way of triumph , or when he is hungry and almost starved and so most cruel . this malice of his appears in his going up and down the whole world to damn men , and that though he get no good by it , nay , though his condemnation be so much the greater , and therefore if god should let him do what he would against us , he would first bring all outward misery as upon iob , and then eternal damnation . and though he knows god will defend the godly , yet he never leaveth to vex them , to tempt them to sin , to overwhelm them with grief and dispair , so that he is opposite to god. the devils malice is beyond his wisdom , else he would never oppose the people of god as he doth , since he doth hereby advance their glory and his own ruine . the devils are subtill creatures ; . in nature . . they have perfect intelligence of all things done in the world . . they have gotten subtilty by long experience , iob . . . they have strong delusions and great stratagems , cor. . . . their subtilty appears by their prevailing over the wises● men in all ages , and by making choice of the sittest instruments to accomplish their designs : when he would deceive eve he made choice of the serpent ; when he would deceive adam he made choice of the woman . the devils design was to draw iob to curse god , therefore he spared him two things , his tongue that he might be at liberty to curse god , and his wife to be a counsellour to him thereto . their craft is seen likewise in their divers and sutable temptations , cor. . . we reade of his methods , eph. . and depths , rev. . his first stratagem and device is to observe the naturall constitution of every mans minde and body , and to sit his temptations thereunto . . to observe our natural abilities and endowments , and accommodate his temptations thereunto . . to apply his temptations to mens outward estate , condition and place . . to tempt us by method , beginning with questionable actions , thence proceeding to sins of infirmity , and so to wilfull transgressions , and at last to obstinacy and final impenitency . . to bring us from one extream to another . . to perswade that his suggestions are the motions of gods spirit . . to make advantage of time by alluring every age to the peculiar vices thereof , as children to idlenesse and vanity ; youth to lust ; perfect age to violent and audacious attempts , old age to covetousnesse , and every one to the sins of the time . the devil is called the tempter , because of his trade and way . he takes advantages , tempted eve when she was alone ; our saviour in the wildernesse , and being hungry . he hath variety of temptations , if one will not take another shall , if not presumption then dispair ; and strives to prevail by his importunity . he assaults the saints ardentius , the wicked liberius . the devil is very powerfull a eph. . . the devils are called principalities and powers . alexander of hales saith they have as great power as the good angels ; wicked men may be stronger then the saints . peccatum non tollit naturam , say the schoolmen . yet the schoolmen generally say , that the lowest order of good angels is stronger then the highest order of the evil angels . and aquinas part . . qu. . artic. . saith , boni angeli habent praelationem super malos . he is said ephes. . . to be the god of the world which rules in the children of disobedience . he is called the strong one , matth. . . he hath a strong power over every one by nature , iohn . . the lord represented this spiritual bondage by the egytian and babylonish bondage . but here is our comfort , christ is stronger then he . he hath bruised his head , col. . he hath led them captive , and triumphed over them ; and their power is wholly limited by god. the devil is chained up as it were ; he could not enter into the swine without a permission . he cannot produce any substance , or change one substance into another , he cannot call the souls of men out of their place and unite them to the body again , he cannot turn the will of man , as he pleaseth , nor do that which is properly a miracle . the works of the devil are called wonders* , thess. . . in respect of the work it self , they are for the most part feigned though not alwayes , but in respect of the end they alwayes tend to deceive and beguile . the devil can . hurry bodies up and down in the air , matth. . . luke . , . . raise tempests , iob . , . . bring diseases both of body and minde , luke . . & . . . overthrow houses and buildings , iob . . . break chains and bars , mark . . they are used as instruments by god , to punish the wicked , and exercise the godly ; as we may reade in that story where god sent one to be a lying spirit in the mouth of the prophet ; and so paul had one , cor. . to humble and try him . therefore in all thy temptations , in all the sad exercises and buffetings of satan , still remember this , he is at gods command , he bids him go and he goeth , leave off and he leaveth . that is a difficult place , cor. . . paul repeateth the first words in that verse twice , as a thing worthy to be observed , least i should be exalted above measure , there was given to me a thorn in the flesh , the messenger of satan ( so we reade it ) it may be rendred with beza the angel of satan to buffet me . some interpret this of a bodily disease , others of the concupiscence of the flesh ; others think he meaneth some inward suggestion of satan working upon his corruption , whatsoever it was . i proceed to resolve some questions concerning the devils : quest. . whether the devils have all their punishment already ? no ; what are thou come to torment us before our time ? and they are reserved in chains . they have the beginning of eternal wrath , although the aggravation and increase of it shall be hereafter , as mens souls damned are full of gods anger , yet shall have greater torment at least extensively when soul and body are united at the day of judgement , and while they are in the air and go up and down tempting , they have not all they shall have , but hereafter they shall have the accomplishment of all ; and shall never be received into favour again , although origen held otherwise . quest. . how can they be punished with fire ? seeing the fire is corporeal , how can it work upon immaterial substances ? some therefore to answer this , do deny that there is material fire in hell , only the torments thereof are set forth by what is most terrible , and the worm is metaphorical ; others say by gods power it is elevated . mark , , . the same thing is three times repeated . the never dying worm is the spirit of god by the co-active power of the law holding a mans sins before his eyes , and filling him with self-convictions , and so with perfect fear and despair for ever . the unquenchable fire is the wrath of god immediatly upon the whole soul , especially the conscience . the scripture often sets forth the wrath of god , and the effects and impressions of it by fire , deut. . . & . . quest. . whether the devils shall torment the wicked after the day of judgement ? this is handled by the schoolmen ; i see no reason ( saith voetius ) why the affirmative may not be admitted , although it is not to be made an article of faith. the scripture saith to be tormented with , not by the devil and his angels . gerhard in his common-places de inferno propounding this question , an daemones futuri sint damnatorum tortores ? thus resolves it , the devils before judgement , and in this life torment men , but after judgement they themselves shall be tormented in the bottomlesse pit , therefore they shall be companions in torment , not executioners of it . the object of this wrath in hell is the soul , and the punishment upon it must be its destruction , thess. . . the devils cannot fill all the corners of the soul with wrath , god only can correct and destroy the spirit . the wrath of god shall be the great and immediate executioner of the ungodly hereafter , cor. . . he shall dispense himself immediatly in heaven and hell . the schoolmen dispute , whether the devils that have been incentores in culpa , shall not be tortores in poena . the ministry of the evil angels shall last no longer then that of the good angels , that shall be laid down at the day of judgement . vide calv. in cor. . . quest. . what is the meaning of those stories , possessed with devils ? more were possessed with them in the time of the gospel , then ever before or after . see matth. . . & . , . & . . & . . & . . & luke . . act. . . the reason is because as our saviour had spiritually , so he would corporally or externally manifest his power over devils . this possessing was nothing but the dwelling and working of the devil in the body : one was demoniack and * lunatick too ; because the devil took these advantages against his body , and this hath been manifested by their speaking of strange tongues on a sudden . the causes of this are partly from the devils malice and desire to hurt us , and partly from our selves who are made the slaves of satan : and partly from god who doth it sometime out of anger , as he bid the devil go into saul ; or out of grace , that they may see how bitter sin is , vide voet. thes. de energ . quest. . the meaning of christs temptation by satan , and how we shall know satans temptations ? matth. . the devil carried christs body upon the pinacle of the temple . it is hard to say whether this were done in deed or vision only , although it seem to be real , because he bid him to throw himself down headlong : but now this was much for our comfort , that we see christ himself was tempted , and that to most hideous things , satan was overcome by him . damascene of old , and some of our divines say , that satan in his temptations of adam and christ , could not have accesse to their inward man to tempt them , therefore he tempted adam by a serpent and audible voice , and christ by a visible landskip of the world . satans temptations ( say some ) may be known by the suddennesse , violence and unnaturalnesse of them . all these are to be found in the motions of sinne which arise from ones own heart , original sinne will vent sinne suddenly , isa. . . violently , ier. . . and it will break forth into unnatural lusts , blasphemies against god , and murders against men , mark . , . mr liford saith , if they seize upon us with terrour and affrightment , because our own conceptions are free , it is very difficult to distinguish them : when thoughts often come into the minde of doing a thing contrary to the law of god , it is an argument satan is at hand . the devil tempts som●●o sinne under the shew of vertue , iob. . . phil. . . omnis tentatio est assimila●●●●o●i , say the schoolmen . some under the hope of pardon , by stretching t 〈…〉 ds of gods mercy , lessening of sinne , propounding the example of the multitud 〈…〉 e●ting before men what they have done , and promising them repentance hereafter before they die . the difference between gods temptations and satans , they differ : first , in the matter : the matter of gods temptations is ever good , as either by prosperity , adversity , or commandments , by chastisements which from him are ever good : but the matter of satans temptations is evil , he solicits us to sinne . secondly , in the end , the end of gods temptation is to humble us and do us good : but of satans , to make us dishonour god. thirdly , in the effect ; god never misseth his end , satan is often disappointed . a question is made by some , whether satan may come to the same man with the same tentation after he is conquered ? mr capel resolves it that he may , part . of tentation , cha . . pag. , . it is also a question , an omnia peccata committantur tentante diabolo ? john . , . every work of sin is a work of falshood , and all falshood is from the devil ; and likewise it is questioned , whether man might not have sinned if there had not been a tempter ? to that it is answered , he might , for satan fell without a tempter , the angelical nature was more perfect then the humane . . nature is now so depraved that we cannot but sin , iam. . . non eget daemone tentatore qui sibi factus est daemon , saith parisiensis . fourthly , what is meant by delivering up to satan , cor. . ? some with chrysostome think it was a corporeal delivering of him , so that he was vexed of him by a disease or otherwise , and that they say is meant by destruction of the flesh , and so expound that mark . they had power over the unclean spirits , that is not onely to expel them , but to put them in whom they pleased ; but this is not approved , therefore others make it to be a casting out of the company of the faithful , and so from all the good things that are appropriated unto that condition , and therefore to the destruction of the flesh , they expound to be meant of his corruption , for so flesh is taken in scripture * . sixthly , whether the devils may appear , sam. . he which appeared was . subject to the witches power , therefore it was not the true samuel . . if samuel had been sent of god , he would not have complained of trouble no more then moses did , matth. . . the true samuel would not have given countenance to so wicked a practice , to the magick art. . true samuel would not have suffered himself to be worshipped as this did . . saul never came to be with the soul of samuel in blisse : yet he saith 'to morrow shalt thou be with me . . god refused to answer saul by prophet , vision , urim or thummim , therefore he would not answer him by samuel raised from the dead . . true samuel after his death could not lie nor sinne , heb. . . he said saul caused him to ascend , * and troubled him , if he had been the true samuel , saul could not have caused him to ascend , if not , he lyed in saying he was samuel , and that he troubled him . if god had sent up samuel the dead to instruct the living : why is this reason given of the denial of the rich mans request to have one sent from the dead ? because if they would not believe moses and the prophets , they would not believe though one rose from the dead . in so doing the lord should seem to go against his own order . the souls of saints which are at rest with the lord , are not subject to the power or inchantment of a witch : but samuel was an holy prophet now at rest with the lord. bellarmine answereth , that samuel came not by the command of the witch , but by the command of god , and that rather impeached then approved art magick , which he proveth , because the witch was troubled . but the scripture expresly teacheth , that her trouble was , because it was the king : who ( having lately suppressed witches ) had now in disguised apparel set her on work , and so deceived her . bellarmine objecteth , the scripture still calleth him that appeared samuel , as if it were not an ordinary thing in scripture , to call things by the names of that which they represent , or whose person they bear ; the representations of the cherubims are called the cherubims . and things are often called in scripture not according to the truth of the thing , or scriptures judgement thereof , but according to the conceit and opinion of others . the angels which appeared to the patriarchs are called men , gen. . the idols of the heathen are called gods , gen. . because they were so esteemed by those which worshipt them . first , we must walk warily and watchfully against satans temptations . we should be sober , thess. . , . strong , cor. . . pet. . , . watchfull , tim. . . matth. . . prov. . . wise , heb. . . prov. . , . and of good courage , josh. . . chron. . . taking unto our selves the whole armour of god , ephes. . , , . that we may be able to stand in the evil day . secondly , believe not satan though he flatter , cor. . . tim. . . foar him not though he rage . pet. . , . hearken not to him though he tell the truth , cor. . . acts . . for if he transform himself into an angel of light it is to s●duce . he assaulted our first parents in innocency , and christ himself , cor. . . but . he cannot hurt the people of god , iohn . . . all his assaulting is by leave , luk. . . see matth. . . he hath not onely a general warrant to tempt , but a new commission for every act of temptation . compare iob . . with . . . god looks after him still . . this opposition of satan is more for the honour and safety of our spiritual life . . he is a foiled enemy , christ hath conquered him , col. . . . wait till death , and thou shalt then have a full conquest over him , pet. . . rom. . . thirdly , see gods great goodnesse , who offers us repentance , and christ , when he absolutely refused the devils . fourthly , see the exact justice of god , no greatnesse can priviledge one from punishment , none can be greater , nearer , holier , then angels : yet if they sinne they shall be tumbled out of heaven . therefore we must leave all sin if we desire to go to heaven , it would not hold the devils when they had sinned , no unclean thing shall come thither . fifthly , be not like the devils , then thou art one of his children : wicked men are called sons of belial . certain particular sins make us like the devil . . a liar or murderee is like to him , john . . . a slanderer or an accuser of another . . envious and malicious persons , as witches . . he that tempts others , or perswades them to sin : the devil is called the tempter , eve spoke for the devil , therefore she hath two punishments more then man , sorrow in childe-bed , and subjection to her husband . . he that goes about to hinder others from godlinesse , as elimas , act. . thou childe of the devil . . a drunkard , sam. . , . . a proud person : especially take heed of pride in spiritual illuminations and gifts . sixthly , see the folly of those who do the devil service , how ill will he repay them ? never did any trust in the devil , but he deceived him , even for the base things of this life . witnesse all witches ( his most devoted and professed servants ) if ever he made any one of them wealthy : all ages are not able to shew one . seventhly , satans great businesse in the world is to study men , hast thou considered my servant iob ? when he comes near to us in his temptations , there is something in us to take part with him , iohn . . there is abundance of self-love , self●lattery , and natural blindenesse , cor. . . he hath a strange power to make all his suggestions take with us , they are called fiery darts : fire will quickly take : we are led captive to doe his will. he comes to us sometimes in the name of god , and can transform himself into an angel of light , cor. . . he can raise up in mens spirits strange ravishments , and can swallow them up with joy as well as sorrow . chap. viii . . of man. vvhen god had created heaven and earth , he rested not in heaven nor any heavenly thing : neither in earth , nor any earthly thing , but only in man , a because he is a heavenly thing for his soul , and earthly in regard of his body . prometheus fashioned the bodies of men out of clay , but was fain to steal fire from heaven for the quickning of them with souls . man is a living creature made after the image of god , gen. . . the efficient cause of man was the holy trinity , god the father , sonne and holy ghost . in the creation of man three things are considerable : . the consultation of the trinity , let us make man , gen. . ▪ quia rationalis creatura quasi cum consilio facta videretur . . the work made , not an hermaphrodite , as some would have 〈…〉 adam comprehended both sexes ) but he is distinguished into both sexes 〈…〉 lows after , male and female . the man was made of the dust of the earth , the woman was made of the mans rib , to shew the near and social conjunction between man and wife . she was not made of his head , because she should not rule over him ; nor of his feet , because she should not be servilely subject to him . so aquinas . . the patern of it , the image of god , cor. . . col. . . bellarmine distinguisheth between an image and similitude ; the first ( saith he ) consists in natural endowments : the other in supernatural graces : rather image and similitude represent an exact likenesse . these two words are in an inverted order joyned together , chap. . . iam. . . mentions only likenesse , leaving our image , which is a certain sign , that there is no difference between them , but that the second is added to insinuate the perfection of the image . mans primitive and pure condition was the enjoying of gods image , gen. . . his apostate condition is the losse of gods image , his renewed condition is the repairing of gods image , cor. . ult . his blessed condition in the state of glory , is the perfection of gods image , psal. . . the image of god in adam and the saints is not specifically distinct ▪ though his image was conveyed to him by god immediately , and ours by a mediator , rom. . . the old image is renewed in his people , col. . . man is said to be after gods image , gen. . . in that he was indued with perfect knowledge , and with true holinesse and righteonsnesse , col. . . ephes. . . there is a four-fold image or likenesse ▪ first , where there is a likenesse with an absolute agreement in the same nature , and so the son of god is called the expresse image of the father . secondly , by participation of some universal common nature , so a man and beast are like in the common nature of animality . thirdly , by proportion only , as when we say , the governor of a commonwealth , and the pilot of a ship are like . fourthly , by agreement of order , when one thing is a patern or exemplar , and the other thing is made after it : now when man is said to be like god , it is meant in those two last wayes , christ was the essentiall image of god , mans was imago representantis : aliter imago imperatoris in nummo , aliter , in filio , augustine . the image of god in which man was created , is the conformity of man unto god , . in his soul. . in his body for his soul. . in the whole person for the union * of both . the soul of a man is conformable to god in respect of its nature , faculties and habits . first , in respect of its nature , essence or being , as it is a spiritual and immortal substance . the scripture witnesseth , . that the soul of a man is a spirit , mat. . . acts . . as appears by comparing the pet. . . with heb. . . in peter god is called the creator of souls , in the hebrews , the father of spirits , in the same sense . . that it is immortal , cor. . . phil. . , . pet. . . the sadduces indeed denied the immortality of the soul , this opinion of theirs began on this occasion , antigonus sochaeus , the disciple of simeon the just said , we must not serve god for hope of reward or wages . hence his disciples sadok and baithos took occasion to teach that there is no reward or punishment after this life , whereas antigonus meant , that there ought to be in us so great love of the divine majesty , and of vertue it self , that we should be willing to serve god , and ready to suffer any thing , without looking for any reward or wages . reasons of its immortality : . because it cannot be destroyed by any second cause , mat. . . . being severed from the body , it subsists by it self , and goes to god , eccl. . . luk. . . . because it is a simple and immaterial substance , not depending on matter : the minde works the better the more it is abstracted from the body , when it is asleep or dying . . because it transcends all terrene and mortal things , and with a wonderful quicknesse searcheth after heavenly , divine , and eternal things . there is an invincible argument for the thing secretly imprinted in the instinct and conscience of the soul it self . because it is every good mans hope that it shall be so , and wicked mans fear . . the food of the soul is immortal , pet. . . the evident promises of eternal life prove the soul to be immortal , he that beleeveth in me hath eternal life : and to day thou shalt be with me in paradise . nothing can satisfie the soul but god. . man is capable of vertue and vice , of immortal desires and affections . . the souls of adam and eve were not made of any matter , but came by immediate creation , in whom god gave a specimen what he would perpetually do with other men . that is but a cavil , that solomon , eccl. . . speaks only of our first parents . see dr rainolds of the passions , c. . children are called the fruit of their parents body , to note , that they are only fathers of their flesh : they have another , namely god , which is father of their spirits . s. paul teacheth it , heb. . . and the use of it . and this checks their opinion who will have souls propagated no lesse then bodies . many collect the immortality of the soul , and salvation of iobs children , because they were not doubled as the rest of his estate was . the soul of man is as it were the breath of god : god did not say of mans soul as of other creatures , let it be made , let there be a soul in mans body . no , but when he had formed the body , he breathed the soul into him . it was to note , that the soul of man had a more heavenly and divine original , then any of the other creatures that are here in this world . vide bellarm. de amis . gratiae , lib. . cap. . see sir walter rawleighs ghost , lib. . per totum . and master rosse his philos. touchstone , conclusion . . the soul of man is conformable to god in respect of its * faculties , in its understanding , will and memory , is like the trinity . . in the qualities , graces and admirable endowments of it . in the understanding there was , first , an exact knowledge of god and all divine things , col. . . knowledge is a principal part of gods image , by reason he was inabled to conceive of things spiritual and universal . secondly , a perfect knowledge of all inferiour things , adam knew eve , and imposed names on the creatures sutable to their natures . he had most exquisite prudence in the practical part of his understanding , in all doubtful cases . he knew what was to be done . . in the will there was holinesse , ephes. . . god had the highest place in his soul , his glory was his end . his liberty then stood not in this that he could stand or fall , a possibility to sin is no perfection . thirdly , the image of god in our affections stood in four things : . all the affections were carried to their proper objects ; adam loved , feared , and desired nothing but what god had commanded him to love , fear and desire . . they were guided by a right rule , and carried in a due proportion to their objects . adam loved not his wife more then god. . they were voluntary affections , he loved a thing because his will made choise of it . . they were whetstones of the soul in acting . from this image did necessarily follow peace with god , fellowship and union . he knew god to be his creator , and to love him , in all good things he enjoyed god , and tasted his sweetnesse , mans body also after a sort is an image of divine perfection . observe first , the majestical form of it , of which the heathens took notice ; by the structure of the body a man should be taught to contemn the earth which his feet tread upon , and to set his heart upon heaven whether his eyes naturally tend . it was convenient for man to have an erect stature , . because the senses were given to man not only to procure the necessaries of life , as they were to other living creatures , but also to know , . that the inward faculties may more freely exercise their operations , whiles the brain is elevated above all the parts of the body . aquinas part . . quaest. . artic. . he gives two more reasons there of it . secondly , gods artifice in it , psal. . . * thou hast curiously wrought me , and i was wonderfully made ▪ vide lactantium de opificio dei. materiam superabat opus , of the basest matter , dust , god made the noblest creature . thirdly , the serviceablenesse of every part for its end and use . fourthly , there is matter of humiliation , because it was made of the dust , gen. . . iob . , . & . . the greek name makes man proud , cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids him aspire , look up , but the hebrew b and latine humble him , bids him stoop , look down . adams body was mortal conditionally , if he had not eaten of the tree , there could be no outward cause of his death , for gods protection kept that off ; nor no inward cause because original righteousnesse was in his soul , and for old age and weaknesse , the tree of life would have preserved him from that . . the whole person ( consisting both of soul and body ) was conformable to god , in respect of his felicity and dominion over the creatures , gen. . , . the image of god doth not principally consist in this , but secondarily , therefore though the man and woman were created perfectly after gods image in other respects , yet in this respect the woman had not the image of god , as the apostle sheweth . the power which adam had over the creatures , was not absolute and direct ( that god reserved to himself ) but it was for adams use , then the stoutest and fiercest beasts would be ruled by adam , this dominion since the fall is lost for a great part , because of our rebellion against god , the creatures rebellion should minde us of ours : we may see sometimes a little childe driving before him an hundred oxen or kine this or that way as he pleaseth . for the infusing of the soul , it is most probable that the body was first made as the organ or instrument , and then the soul put into it , as god did make heaven and earth before man was made . god did not create all the souls of men at once , but he creates them daily as they are infused into the body , for that the reasonable soul is not ex traduce . baronius in his philosophia theologiae ancillans . exercit. . artic. . proves it well . there are these two questions to be resolved : . whether immortality was natural to adam ? . whether original righteousnesse was natural to adam ? for the first . a thing is immortal four wayes : . absolutely , so that there is no inward or outward cause of mortality , so god only , tim. . . . when it is not so by nature , but immortality is a perfection voluntarily put into the constitution of the creature by the creator , so angels are immortal . . not by any singular condition of nature but of grace , so the bodies of the saints glorified . . when it is mortal inwardly but yet conditionally it is immortal , that is , if he do his duty , and so adam was immortal . for the second question . the properties of it are these . first , it is original righteousnesse , because it is the natural perfection of the whole man and all his faculties , for distinction sake we call it original righteousnesse . it is so both in regard of it self , for it was the first in the first man. secondly , in regard of man , because he had it from his very beginning . thirdly , in regard of his posterity , because it was to be propagated to others . secondly , it is universal , it was the rectitude of all parts , it could not else be an image of god , unlesse it did universally resemble him in all holinesse . his understanding had all things for truth , his will for good , his affections for obedience . thirdly , harmonious , every faculty stood in a right order , the will subject to the understanding , and the affections to both . fourthly , it was due to him , not by way of desert , as if god did owe adam any thing ; but conditionally , supposing god made adam to enjoy himself , and by way of means . fifthly , natural , . subjective , that which inwardly adheres to the nature of a thing from its beginning . . perfectivè , that which perfects nature for its end and actions . . propagativè , when it would have been propagated in a natural way , if man had continued in innocency ; but constitutivè and consecutivè supernatural . the papists deny that that was natural to man in innocency , and therefore they say mans nature is not corrupted by the fall , because a supernatural gift only is taken from him , all his naturals being left , which is the opinion of the pelagians , who affirm , that the nature of man fallen is perfect before the committing of actual sins . paradise is spoken of in gen. . some of the ancients ( as origen , philo ) yea and of later authors have turned all this into an allegory , but now that it was a real corporal place , we may prove , . because god planted a garden , and put adam into it , and there went a river out of it which was divided into four streams ; but these were visible , and corporeal as euphrates and tigris ; and in the third chapter , it is said , that adam hid himself with the leaves of the tree , therefore the trees in paradise were real and not allegorical , and lastly adam was cast out of it . the ground of allegorizing all these things ariseth from the vanity of mans mind , which thinketh these things too low for the spirit of god to relate , and therefore endeavours to finde out many mysteries . . in what part of the earth it was . some have thought it to be the whole world , but that cannot be , for it is said , god took adam and put him into it , and likewise that he was cast out of it : others thought paradise to be a very high place reaching to the very globe of the moon , but that cannot be habitable for the subtilty of the air . others ( as oleaster and vatablus ) think it was in mesopotamia only , and that it hath lost his beauty by the floud . a lapide , willet , rivet , zanchius , and others , say it was about mesopotamia and armenia , because . there are the rivers euphrates and tigris . . because eden is part of babylonia , and this part of mesopotamia , as is manifest from ezek. . . isa. . . . these regions are in the east , and most pleasant , and so agree with the description of paradise , gen. . but the safest way is not to trouble our selves any further then moses text , which saith it was in the region of the east , in respect of iudaea , egypt or arabia , and as for the limits and bounds of it , they cannot now be known . vide bellar. de gratia primi hominis , c. , . homer had his invention of alcinous gardens ( as iustin martyr noteth ) out of moses his description of paradise , gen. . and those praises of the elysian fields were taken out of this story , ver erat aeternum , &c. ovid. metam . lib. . and from the talk between eve and the serpent , aesops fables were derived . thirdly , whether the waters of the floud did destroy it ? bellarmine * , and generally the papists will not admit that it was destroyed by noahs floud , and it is to maintain a false opinion , for they say , that enoch and elias ( who are yet in their bodies ) are the two witnesses spoken of , and that they shall come when antichrist shall be revealed , and then he shall put them to death ; and therefore they hold that enoch and elias are kept alive in this paradise which they say still remaineth ; but that this is a meer fable , appeareth , because iohn baptist is expresly said by christ to be the elias that was to come , because he came in the spirit of elias . therefore we hold that wheresoever paradise was , yet in the great floud it was destroyed , not but that the ground remaineth still , only the form , beauty and fruitfulnesse is spoiled , gen. . . paradise signifieth a garden , the word being translated out of greek into latine , and so into french and english ; in hebrew it is called heden , which signifieth delights , a garden of all manner of delights , a place beset with all kinde of fruitful and beautiful trees . paradise was a little model of heaven , and a sign of the great heaven , assuring adam , that if he continued in obedience to god , he should be translated into heaven , to enjoy god supernaturally , as there he did enjoy him naturally ; for the law saying , do this and live , means it of everlasting life . so mr wheatley held , but m ball seems to differ from him in his book of the covenant . man was to die if he disobeyed , gen. . . which implies strongly that gods covenant was with him for life if he obeyed . in several other scriptures the promise is annexed , this do and live , negatio fundatur in affirmatione , the life promised must be answerable to the death threatned , that was not only a miserable condition , but a separation from god for ever in hell , therefore the life promised was not only a happy condition , but a translating of adam to heaven , and his injoying of god for ever there . how long adam should have lived before he had been translated , is not determined . there is an innate desire in the soul after the full enjoyment of god here , this instinct was not put in men in vain , rom. . . and come short of the glory of god. the word signifies to fall short of the race , that price and crown he ran , for the full and perfect enjoyment of god ; see heb. . and what man fell short of by sinne , if he had not sinned he should have obtained . this is the received opinion of divines ; that if adam had not sinned , then as soon as the number of saints had been accomplished , men should have been translated from the earth to heaven , from their natural life to spiritual life , as we reade of enoch and elias , heb. . . king. . . dr hampton on gen. . . though menasseh ben israel de fragil . hum . sect. . saith , that common opinion , that enoch was translated with his body and soul to heaven , doth not take place with them , and saith , that r. solomon , abrabanel , aben ezra interpret gen. . . of a short death . see more there . there were two special trees in it , one called the tree of life , the other of the knowledge of good and evil . some say * it was called the tree of life from the effect , because of the hidden power and force it had a of sustaining and prolonging mans life . although it be a dispute , whether it had this force as meat to prolong life , or as a medicine to prevent death , old-age and diseases , as likewise whether this power in the tree were natural or supernatural . vide menass . ben israel de fragil . hum . sect. . therefore others say it was called so not from the effect , but signification , because it was an outward sign , that god would give them immortality if they did continue . it is questioned , whether the tree of life was a sacrament ? paraeus answers , that it was a sacrament three wayes : first , as an admonition to them , that the life which they had , they had it from god , for as often as they tasted of it , they were to remember that god was the author of life . secondly , as it was a symbol of a better life in heaven , if he did continue in obedience . thirdly , sacramentally of christ , as in whom adam and angels did obtain life , revel . . . he is called the tree of life in the midst of paradise , but that is only allegorical and allusive , so that what the tree of life was to adam in innocency , the same is christ to us in our corrupt estate . . the tree of good and evil. it was not so called from any internal form , as if it self were knowing good and evil , nor from the effect , as if by eating thereof it would have procured wisdom in man , and made him wiser ; nor yet was it called so from the lying promise of the devil , concerning omniscience , for god called it so before they met together , therefore it was named so from the event , for god by this name fore-told what would follow , if man did not abstain from it ; that he should experimentally know what was good , and what was evil , he should practically feel what he had lost , and what evil he had plunged himself into . some have thought , that those words gen. . . should not be understood historically but allegorically , that is , that god gave him no hopes of coming into this place again , but the text contradicts that , some have understood by cherubims , some species and images of terrible creatures , as we call scare-crows , but that is simple to think that adam was so childish to be afraid of those ; others interpret it of the fire of purgatory . the more probable interpretation is , that by cherubims are meant angels , who did after a visible manner shake up and down this fiery sword , moses doth therefore call them cherubims , because the jews knew what he meant , having such forms over the ark. therefore it is taken for angels , not simply , but as they appeared in some shape . it is a curiosity to enquire how long they staid there , although it is certain they ceased when paradise was destroyed , which was by the floud . therefore this serves , . for information to instruct us . . that every man and woman hath a soul , there is a body , and a spirit which enlivens and acts the body for all performances of the compositum , we must glorifie god in both , cor. . . . it is immortal by gods appointing ( but in it self endable , because it hath a beginning ) that it may be capable of everlasting weal or woe . . it is so immortal that it admits of no cessation or intermission , the anabaptists say , it is asleep when it parts from the body till the day of resurrection , as soon as it leaves the body , it goes either to abrahams bosome , or a place of torment . this opinion of the souls sleeping is repugnant to the holy scriptures , luk. . . phil. . ▪ and an heresie long since condemned in the church . the soul lives after death , and in a state of separation , psal. . . and we flee away , that is , the soul as a bird out of the shell , eccles. . . revel . . . cor. . , , . see ioh. . , . cor. . . and b. halls invis . world , l. . sect. . . at the last day it shall be united with the body , and the body raised up for it , and both be happy or miserable for ever . . be thankful to god that hath given us our souls , and redeemed them by the bloud of his son , propter hanc deus fecit mundum , propter hanc filius dei venit in mundum , chrysost. blesse him especially for soul-mercies , eph. . . ioh. . , . and let the soul praise him , psal. . & . first and last . we should love our souls , psal. . . david calleth his soul his darling , it is the immediate work of god. chap. ix . of gods providence . two things are to be discussed about it . . that there is a providence , whereby the world is governed . . what it is . . that there is a providence which governeth the world , and that nothing is done in the world without the certain and determinate counsel of god , is thus proved , first , faith which leans and rests on testimonies of holy writ , psal. . . & . . the psalm wholly , and psal. . , , , . act. . , . eph. . . heb. . . at the feast of tabernacles , the jews were wont to reade the book of ecclesiastes , principally because it speaks so much of the works of gods providence . . certain demonstrative reasons , taken . from the causes , viz. the attributes and nature of god. . there is a god : therefore providence , because he is a most powerful and wi●e king , isa. . , . epicurus granted that there was a god , yet he denied providence , then which ( saith lactantius ) what can be more repugnant ? etenim si est deus ; utique providens est , ut deus ; nec aliter ei potest divinitas attribui , nisi & praeterita teneat , & praesentia sciat , & futura prospiciat . lactant. de ira dei. . the omnipotent will of god , whereby all things are done , without which nothing can come to passe . . his infinite wisdom , whereby he can be present with all things which are done in his kingdom , ephes. . . . his justice in distributing rewards and punishments , and goodnesse whereby he communicateth himself to the creatures . . his fore-knowledge of all things , unchangeably depending on the counsel and decree of god , prov. . . . he regards the ends of things , therefore also the means to those ends . . he is the first cause : therefore on him depend the second causes . there is a concurrence of the first cause with all the acts of the second causes , causa prima concurrit immediatè cum omni agente creato , say the schoolmen . dan. . . the lord took not away actum primum , the nature of fire , but actum secundum , suspended his own concurrence . . from the effects : the works of god , iob . . . the most wise order of things both natural and politick , which could not be setled , much lesse preserved by blinde nature , chance or fortune . aristotle judiciously observes , if any one should come out of darknesse into this light of the world which he never saw before , nor heard of , and should consider the courses of things , he could not doubt that all these things were ordered by the care and counsel of a most wise and powerful prince . secondly , natural notions , or the law of nature in the difference of honest and dishonest things . thirdly , peace or torment of conscience from keeping or violating the law. fourthly , punishments and rewards agreeable to mens deeds : which prove there is some judge of the world , and revenger of sins , whose severity we cannot shun , psal. . . fifthly , heroick motions , vertues , and singular gifts given by god to princes , magistrates , inventers of arts , artificers and others , for the common benefit of mankinde . lastly , by the same reasons it is proved , that there is both a god and providence . . what providence is ? it is an external and temporal action of god , whereby he preserveth , governeth and disposeth all and singular things which are and are done , both the creatures , and the faculties , and actions of the creatures , and directeth them both to the mediate ends , and to the last end of all , after a set and determinate manner , according to the most free decree and counsel of his own will ; that himself in all things may be glorified . . the matter or object of gods providence , is the whole world , and whatsoever is b in it , for god eares for , and governs all things , substances , accidents , things great and little , necessary and contingent , good and evil , heb. . . nehem. . . the care of god for the bruit beasts , living creatures , all meteors , is described , psal. . iob. . . & . matth. . . also concerning voluntary things and actions of men , good and bad , as prov. . , . ier. . . psal. . . psal. . . concerning things that are contingent , exod. . . prov. . . matth. . , . the least and smallest things are by the god of heaven ordered and disposed of according to his own pleasure and wisdome for very good purpose ; not so much as a sparrow fals to the ground without gods providence ; he saith , the hairs of our head are all numbred . qui numeravit porcarum set as , multò magis numerabit sanctorum capilles . tertul. he feeds the young ravens , and hears them when they cry . some say , when the young ravens are a little grown up , and too numerous for to feed , the dam casts them off , and that the lord by his providence feeds them so cast off . therefore cicero was out when he said , magna dei curant , parva negligunt : and the poet , non vacat exiguis rebus adesse iovi . qui curat angelos in coelo , curat vermiculos in coeno . the reasons of this are these : first , god is infinite in all excellencies , infinite in wisdom : there may as much wisdome be seen in little as in great things : all things in the world , yea even all things which might have been as well as those that have fallen out , are subject to his wisdom and power , nothing so small , but it is a fit subject of knowing and ordering . secondly , there is a necessary connexion and mutual dependance between great and small things , the one supporting and upholding the other , so that it is not possible to conceive how any thing should be ordered by god if all things were not , the little things being like the pins of a house which hold the building together , or the hinges of a great gate , upon which the whole is moved . thirdly , the meanest creature works for an end which it understands not , amos . . a serpent doth not bite without a command , the lion that slew the prophet but medled not with his carcase . object . these things are so small , as it is an abasement to the divine majesty to intermeddle with them . answ. it is his highest commendation to be infinite , so that nothing can be hid from his knowledge : the lords manner of working in the smallest things is so wise and excellent , as it serveth sufficiently to free him from all imputation of basenesse in regarding them . no philosopher would count it a base thing to be able to dispute accurately of the nature of a flea , and to give a reason of its making and working : why therefore shall it be an impeachment to gods glory , in a more perfect manner then we can conceive of both to know and guide them ? object . cor. . . doth god take care for oxen ? answ. he doth not take care for oxen chiefly and principally , but subordinatly as his care is toward the other bruit creatures , psal. . . & . . paul doth not simply exempt the oxen from gods care , but denieth that the law , thou shalt not muzzle the mouth of the ox that treadeth out the corn , was especially written for oxen , but rather for men , that they may understand what their duty is to the ministers of the gospel , whose labours they make use of . the government of the world is in the hand of christ as mediator , isa. . . iohn . . when adam fell by the breach of the covenant , the world must else have perished , lying under the curse of the first covenant . god the father looking on man as a sinner could not dispense himself immediately any more . he therefore hath committed a two-fold kingdom to christ as mediator , first , a spiritual kingdome , whereby he rules in the hearts of his saints , revel . . . secondly , a providential kingdom , whereby he is the king of nations , ephes. . . christ rules and governs the world by his spirit , which tertullian cals vicarium christi , ezek. . . he hath as great a hand in the providential as spiritual kingdom , in the government of kingdoms and nations , as well as in the hearts , of his people , zech. . . the angels are the instruments of the spirit , and used by christ in his providential kingdom , these are the living creatures , compare ezek. . . with . . they . rule all things for the saints , heb. they make one church with them , . they pray for them , zech. . . . the kinds of gods providence . . the providence of god , is either . general and common to all creatures , that whereby god taketh care of the world , and all things therein according to their nature , acts . . heb. . . gen. ▪ , , ▪ psal. . . . special , that which doth peculiarly appertain to creatures endued with reason and understanding , viz. men and angels : and among them he looks chiefly to his elect with a fatherly care , tim. . . and of this providence is that place before-noted , cor. . . to be understood . the lord hath promised his people a special interest in temporal salvation , isa. . . & . . the devil envies this , and complains of it , iob . . this peculiar providence in temporal salvation consists in these things : . their temporal salvation slows from electing love , the same principle that their eternal salvation , isa. . . . it is grounded on the highest relation , exod. . , . ier. . . & . . . it is grounded on a promise , psal. . . . it flows from the headship and priesthood of christ , acts . . ezek. . . . it comes out of sion , psal. . . & . ult . they have it as a return of prayer , and a fruit of their communion with god in ordinances . . it is a reward of their graces , ps. . , . . they have the presence of god with them , isa. . . dan. . . . all their salvation works for their good , isa. . . rom. . . . gods providence is either , . mediate , when god governeth creatures by creatures , as by means and instruments . but god useth them , . not necessarily for want of power in himself , but of his own free-will in the abundance of his goodnesse . whatsoever the lord works by means , he can work by his own immediate hand without means . he is independent in working as well as being . the effect shall be more gloriously produced by his own hand immediately , then by the concurrence of second causes . . god well useth evil instruments besides and beyond their own intention , as the jews , act. . . and iosephs brethren , gen. . . . immediate , when god himself without the ministry of the creatures doth preserve and govern things ; this is called the making bare of his arm , isa. . . thus the apostles were called , gal. . . thus god made the world immediately without any instruments . though the lord delights to use means in his providential administrations , yet he worketh sometimes without them . first , to discover his own almighty power , the hearts of men would else be apt to be terminated in the creature . secondly , to keep up in the remembrance of his people a creating power . god hath the same power in the administration that he had in the creation of all things . thirdly , to shew that he useth the creatures voluntarily not necessarily , hab. . , . fourthly , to accustome our hearts in the meditation of heaven , when all means shall cease , and god shall be all in all . . gods providence is : . ordinary and usual , when god governeth the world and things of the world according to the order and laws which himself set in the creation . . extraordinary and unusual , when he worketh either against or beside that order so appointed , as in working miracles , psal. . . rom. . . . the degrees and parts of gods providence : . conservation , ioh . , . psal. . . it is that whereby god doth uphold the order , nature , quantity and quality of all and every creature both in their kinde and in particular , untill their appointed end , psal. . , . & . . & . . psal. . , . & . . he conserves those things quoad species , which are subject to death in their individua , as trees , herbs , bruit beasts , men ; he preserves things quoad individua , which are incorruptible , as angels , stars . this sustentation or preservation of all things in their being , is rightly by the schools called divina manutenentia , act. . . . government , it is that whereby god doth dispose and order all things according to his own will and pleasure , so that nothing can come to passe otherwise then he hath determined , psal. . , , . eccles. . . psal. . , . gubernatio quâ prospicit actioni rei ad finem dan. . , , . conservatio quâ prospicit esse rei . it is a great work of god to continue a succession of living creatures in the world , psal. . . this is that for which god took order in the beginning ; when having made the several things , he bad them increase and multiply , and fill the face of the earth , gen. . . god challengeth this work to himself in his speech to iob . . one generation comes and another goes . it is noted as an act of divine blessing to increase the fruits of the cattle and the flocks of sheep and kine , deut. . . psal. . , reason . if this work were not wrought , the world would be empty of living creatures within one age : beasts , birds and fishes , and all would fail within a few years , and so should men be deprived of that help and benefit which they enjoy by them . secondly , the power of propagating kindes is a wonderful work no lesse then that of creation , done by a wisdom and power infinitely surpassing all the wisdom and power of all men . let us sanctifie god in our hearts by contemplating this great work . we see the truth of one part of the narration of scripture , in the increasing and multiplying of creatures , and we see it done by a secret and hidden way , let us therefore believe his promises . can god promise any thing to us more exceeding our reason , to conceive how it should be effected , then it exceeds our reason to think how the kinds of things are increased and continued in the world for so many hundreds of years ? we can see no reason how an egg by the hens sitting upon it for a few dayes should be made a sparrow , starling , hen , or other bird. god prepareth fit nourishment for all the creatures to eat , and conveyeth it to each of them in that quantity and season which is fittest for them , psal. , . & . . & . . & psal. . . reasons . he that provideth food for all , must know their number , their nature and places of abode , and their several needs , and he that knows these particulars , must be none other but god : he must know the quantity of the thing provided for food , and the quality of it , and the season of it , and none can do these things but an infinite essence , that is to say , a god. . god in providing for the creatures , provideth for man who feedeth on them , and he declareth his own wisdom and goodnesse in continuing the kinds of things , and continuing them in welfare . this should teach us faith in gods promises , by which he hath undertaken to seed and to provide for us , so our saviour argues mat. . . object . the adversity of the good , and prosperity of the wicked seem to oppose gods providence . if there were any providence , god would see that it should be bonis benè , & malis malè : si deus est , unde mala , si non est , unde bona ? answ. there is no man absolutely good or absolutely evil , but as the best have some evil , so the worst have some good , and therefore god will punish that evil which is in the good with temporal punishments , and give temporal blessings to the evil for the good that is in them : that seeing all good must be rewarded with good , and all evil with evil : the good of the good might have an everlasting reward of good : and on the contrary , the evil of the evil might have an everlasting reward of evil ▪ the godly are many times brought to great straights : . that their sufficiency may be in god alone , and that they may live by faith. . that he may make them partakers of christs sufferings , rom. . . . though they be in wants , god is all-sufficient to them in the losse of all things , cor. . . hos. . . the wicked often have great abundance , psal. . . but they receive these things ex largitate , from an over-flowing bounty , not from any interest and propriety in god. . these things are their portion , psal. . . they are but solatium to the godly , and praemium to them , as prosper speaks , as afflictions are justi exercitium , and injusti supplicium , saith he . . these outward things are often their snare , iob . . . it refutes the fancy of atheists and epicures , which pretend that the observation of such slender matters , holds no correspondence with gods greatnesse . aristotle said , it was as unfit for gods knowledge to descend into these inferiour things , as for a prince to know what is done in the kitchin . whereas it is gods greatest greatnesse to be infinite , the light of the sun extends to every little hole . . some say he cares for universal things only , and not singular ; but then he should not care for himself , and his knowledge should not be infinite . he takes care for all things as if they were but one , and for every thing as if that one were all . . we must admire and adore the excellency of god which knoweth all things . david contemplating this point , confesseth this knowledg is too wonderful for him . . let us often put our selves in minde of this truth , that it may work in us a reverent care of ordering all our words and actions aright in his sight , that nothing may slip from us unworthy his eye and ear , offensive to his most great and pure majesty , and all-seeing eye . how careful are we of our speeches and actions , when we know that they are marked by some one of note and quality ? . god hath a general providence about all things , yea even in sins . god determines sin in regard of time and measure , and orders it : and evils of punishment , iob . . & . . the lord hath taken away , when the sabaeans spoiled him . amos . . is there evil in a city , and the lord hath not done it ? god preserves the persons and estates of his people in evil dayes . they are called the hidden ones , psal. . . see isa. . . esth. . that the king should not sleep that night , and that then he should call for a book rather then any thing else , and that book of the chronicles , and that in that book ●e should light on that place which specified mordecai's service . . the lord decrees their preservation from eternity , there is an election to preservation as well as to salvation : see isa. . . dan. . . . in evil times the lord sets his mark upon them , ezek. . & revel . . he will order all things so that the judgement shall not come till they be secured . . he so orders all things that every thing shall tend to their deliverance . . the lord will speak to the hearts of those that are the instruments of vengeance that they shall shew kindnesse to them , the great rule of god in the world is over the spirits of men , ier. . , . . sometimes god raiseth up the spirits of his people that they overcome their oppressors , isa. . . zech. . . . by ordering of counsels , reports and apprehensions . a philosopher could say in danger of shipwrack in a light starry night , surely i shall not perish there are so many eyes of providence over me . we shall never feelingly applaud and acknowledge gods wisdom , justice , goodnesse , or other excellencies , if we contemplate not the exercise of them in the works of his providence , but in observing these , we shall surely attain an high esteem of him , and be ready to confesse his worth . when gods works imprint not in our hearts a reverent fear of him , a hearty love to him , a confident trusting in him , a dutiful submission to him , and the like vertues , they are fruitlesse to us , and we receive no profit by them . in respect of god , there is no confusion , but he rules wonderfully in the midst of all disorder that seems to be in the world , wisely disposing of the same to the glory of his great name , eccl. . . & . . isa. . , . iob . . it teacheth us thankfulness and patience , if things make for us , to praise god ; if against us , to be humbled . if thou beest hungry and in penury , murmur not nor repine , but say with the blessed martyr , if men take away my meat , god will take away my stomack . merlin during the massacre at paris , some fortnight together , was nourished with one egg a day laid by an hen that came constantly to the hay-mow where he lay hid in that danger . the whole power almost of france being gathered together against the city rochel , and besieging them with extremity who defended the town , god in the time of famine and want of bread , did for some whole moneths together daily cast up a kinde of fish unto them out of the sea , wherewith so many hundreds were relieved without any labour of their own . be of good comfort brother ( said ridley to latimer ) for god will either asswage the fury of the fire , or else strengthen us to abide it . in the time of the massacre at paris , there was a poor man , who for his deliverance crept into a hole , and when he was there , there comes a spider and weaves a cob-web before the hole ; when the murtherer came to search for him , saith one , certainly he is got into that hole : no saith another , he cannot be there , for there is a cob-web over the place ; and by this means the poor man was preserved . let us observe the signal acts of gods providence amongst us . he studies not the scripture as he should , which studies not providence as he should ; we should compare gods promises and providences together . what we hear of him in his word , with what we see in his works . there is a three-fold vision of god in this life , in his word , works , and in his son : answerable to our vision of god will be our communion with him . the very providence of god is sometimes called prudence : nullum numen habes si sit prudentia , sed nos tefacimus fortuna deam , coeloque locamus . juven . sat. . prudence in man is a vertue some way like providence in god. prudens dicitur quasi porrò videns . isid. in lib. etym. austin preaching once forgat what he had purposed to utter , and so made an excursion from the matter in hand , and fell into a discourse against the manichees . possidonius and others dining with him that day , austin told them of it , and asked them whether they observed it . they answered that they observed it , and much wondered at it . then austin replied , credo quòd aliquem errantem in populo dominus per nostram oblivionem & errorem curari voluit . two daies after one came to austin before others , falling at his feet and weeping , confessing also that he had many years followed the heresie of the manichees , and had spent much mony on them ; but the day before , through gods mercy , by austins sermon , he was converted , and then was made catholike . the end of the third book . the fovrth book . of the fall of man , of sin , original & actual . chap. i. of the fall of man. having in my treatise of divinity handled three principal heads there , viz. the scripture , god , and the works of god : i shall now proceed to speak of mans apostasie and restauration , or of the fall and recovery of man. there is a four-fold estate of man to be considered . . that happy estate wherein he was made , ecc. . . . that miserable estate whereto he fell , rom. . . . and . . . that renewed estate whereto by grace he is called , pe. . . . that glorious estate which is in heaven reserved for him , ioh. . . having spoken already of his estate of innocency or primitive condition , i shall now speak of his corrupt estate , in which i shall consider , . the cause of it , the devils temptation , and our first parents yeelding to it . . the parts of it , sinfullnes●e of nature and life , and the punishment of sin here and hereafter . . the properties of it , . generall , . irremediable . though i shall not perhaps handle the last . the apostasie of man is his fall from the obedience due to god , or the transgression of the law prescribed by god. in which two things are con●●derable . . the transgression . . the propagation of it . our first parents being seduced by satan sinn'd against the known law of god in eating of the forbidden fruit . adams sinne was against his own light , and therefore a presumptuous sin , so some interpret that place , rom. . . death reigned from adam to moses , even over them that had not sinned after the similitude of adams transgression ; that is , those which had not the law clearly revealed to them , yet he was seduced by satan , whereas satan sinned without temptation , thence he is called the old serpent , because by the serpent he seduced eve. when god saith , gen. . . behold , adam is become like one of us , knowing good and evill ; it confuteth s. augustines conjecture , that he beleeved not the serpent , but consented to his wife out of matrimoniall indulgence ; etsi credendo non sunt ambo decepti , peccando tamen ambo capti sunt & diaboli laqueis implicati : and sheweth manifestly that adam also was circumvented with errour , wherefore doth god else upbraid him so ironically , that he is now like unto god : that sarcasmus in my understanding is a taxation of his credulous temerity in beleeving the serpents promise . when s. paul tim. . . saith that adam was not deceived , but the woman , he meant not to extenuate the mans offence , or to exempt him from the fraud of the devil , but to shew whether sex was more credulous or like to be seduced , doctor hampton on rom. . . the consummation of that transgression was the eating of the forbidden fruit , or of the tree of knowledge of good and evill by adam , gen. . . as the beginning of it was looking on it by eve , saith paulus fagius on gen. . . . the tree was no better then the rest , only god forbad him to eat of it , for the triall of his obedience . the lesser the thing was required to shew his obedience , the greater was his fault in disobeying . it is called disobedience , rom. . . and offence or fall , rom. . , , . some say the devill as an unclean spirit could not have accesse to adams inward man to tempt him , therefore he tempted him by a serpent and audible voice , as he did christ ▪ b by a visible landskip of the world . the time of adams fall is not certain . some say he fell the same day he was created : neither angels nor men did fall the sixth day before the sabbath , for then god looked upon all his works and they were very c good , gen. . . and therefore could not as yet be bad and evill by any sin or fall . the objections against this from iohn . . and psa. . . are easily answered . some learned divines ( as simpson in his chronology observes ) conjecture that adam and eve were cast out of paradise the eighth day after they were created . the space of eight daies was sufficient somewhat to try the felicity of their state . adams sin was a great sin . . in the nature of it . . in the severall aggravations of it . . in the nature of it . it was . a transgression of a positive law , wherein god gave to adam a clear discovery of his will , it heightens sinne when it is against great light , heb. . psa. . king. . . . a command wherein the minde of god was much , mens legis est lex , we must measure sin by the intention of the law-giver . . of so easie a law , the fathers * aggravate it from this , praeceptum tam breve ad retinendum , tam leve ad observandum , god gave adam liberty to eat of all the trees in the garden save one , there was no cause why adam should break it . . a commandement much for his advantage , life here and eternall was promised , as eternall death was threatned . . a symbolicall precept , god gave him this whereby he should testifie his obedience unto all the rest of the commandements . . in the severall aggravations of it . . it was a sin against the clearest light , there was no darknesse at all in adams understanding , he knew the law , the danger of the sin , that he stood for himself and all his posterity ; god had adorned him with sufficient grace and holinesse . . it was a sinne against the greatest goodnesse , being in paradise where god set him . . against the greatest trust , the covenant was made with adam and all his posterity , he forfeits this trust , rom. . . hos. . . but they like adam have transgressed the covenant , so grotius . . against a threatning , in dying thou shalt die , certitudinem denotat & durationem . . it was voluntary , the more there is of the will in sinne , the worse it is , satan could not force them to sin , but only allure and perswade them . first , adam admitted and received the temptation of satan , whence followed blindenesse of understanding , forgetfulnesse of gods benefits , doubting of his truth , affectation of excellency , giving credit to satan , corrupt beholding of the fruit , and an inclination of the will and affect●ons to eat thereof . theee were these sins in this offence , infidelity , idolatry , contempt of god , discontent , ingratitude , curiosity , blasphemy , murdet , and apostasie . there were many sins in that one sin . . desperate unbelief , eve beleeved the devil before god. . pride , they desired to be like god , not only in knowledge , but in state and condition , to be independent . . unthankfullnesse , though god had given them such glorious excellencies . . vain curiosity to know more then they did know . . disobedience in respect of that particular command . . spirituall murder , this sin would have damned all mankinde , though there had been no actuall sin : primordialis lex est data in paradiso quasi matrix omnium praec●ptorum , that first law ( saith tertullian ) given in paradise , was the summe and comprehension of the whole divine law that was published afterwards . therefore in the breach thereof all manner of offences are contained . that first sin of his ( excepting only the sin against the holy ghost ) was in sundry respects the most hainous sin that ever mortall man did commit , hildersam on psal. . . lect. . vide aquin . q. . art . . there are * that call this sinne omnium gravissimum , and that except none but that against the holy ghost , robroughs doct , of iustific . cleared . par . ▪ . & . ch. next unto the sin against the holy ghost and contempt of the gospel , this is the greatest sin , shep sincere convert . c. . the dangerous and wofull consequents of adams sin were five . . a perfect obliteration of the image * of god , rom. . . of original righteousnesse , and casting out of paradise . . a totall depravation of mans nature , the devils image is introduced . iohn . . cor. . . every man is de suo satanas de deo beatus . aug. . it sets up the devils kingdom and dominion in the world , his dominion lies in sin , eph. . . and death heb. . . . it hath destroied all the creatures , they groan under bondage , rom. . , . . it had brought damnation on all mankinde , had not christ died and rescued them . the wicked angels were intrusted but with their own portions , but adam had the estates of all his posterity put into his hand , and he knew if he sinned he should draw a thousand souls after him . in adams act there were three things ; an actuall fault , a legall guilt , and a naturall pravity : according to these three came the participation of the fault , the imputation of the guilt , the propagation of the naturall filthinesse . in adamo tanquam in radice totum genus humanum computruit . greg. sin came upon all by adam . . by imputation , the lord in justice imputing the guilt of that first sin to all his posterity , rom. . , , . cor. . . see . . there were two men by whom all fall and rise . adam was the head of the covenant of nature , if he had stood none of us had fallen ; and so christ is the head of the covenant of grace , if he be not risen we cannot rise , ver . , . . by propagation , the lump and root of mankinde being corrupted , so are the branches , rom. . . gen. . . iob . . m. lyf . princ. of faith and good conscience . c. . all mankinde sin'd in adam , because we were all in his loyns , rom. . . cor. . . heb. . , . and as adam received integrity for himself and us , so he lost it for himself and us , saith m. ball in his larger catechism . the arminians and socinians deny the imputation of adams sin , therefore they say corruption of nature is a punishment but not a sin , for man can have no nature but what god gives him , that was a corrupt nature . we are all guilty of this sin for these reasons . . the covenant or promise do this and live , belonged not to adams person only , but to all his posterity , and doth still stand in force , the covenant was not only made with adam , but with us in him , therefore the breach of it is not only by him , but by us in him , rom. . . . the spirit of god clears this , that the nature of man is defiled by one man , and by one offence of that one man , rom. . . compared with the . ver . because he was a publique person before he broke this covenant . . the curse of the sin came upon all , therefore the guilt of the breach of the covenant , patet culpa ubi non latet poena . prosper . . all men by nature are under the law as a covenant , gal. . , . it was gods mercy to enter into covenant with us , he might have dealt with adam in an impe●iall way , therefore he might order the covenant as he pleased . . adam entred into covenant on these conditions , that his righteousnesse should be hereditary to all his seed in case of obedience , and his sin in case of disobedience . . there is an after consent on our part to adams treason , imitation is a kinde of consent , isa. . . . the offering of another adam to thee in the church , shews that the dispensation is not rigorous , so you may share in his obedience as well as the others disobedience . it is as agreeable to the wisedom and justice of god by the first adam to introduce death , as to the wisedom and grace of god by the second adam to introduce life . the first covenant makes way for the second . . there is a parallel in scripture between the first and second adam , isa. . . rom. . . john . . christ is caput cum foedere , as well as the first adam . object . this sinne of adam being but one , could not desile the universall nature . socinus . ans. adam had in him the whole nature of mankinde , cor. . . by one offencr the whole nature of man was defiled , rom. . , . object . adams sin was nor voluntary in us , we never gave consent to it . answ. there is a twofold will , . voluntas naturae , the whole nature of man was represented in adam , therefore the will of nature was sufficient to conveigh the sin of nature . . voluntas personae , by every actuall sin we justifie adams breach of covenant . rom. . . . seems clear for the imputation of adams sinne . all were in adam , and sinned in him , as after austin , beza doth interpret that , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so our last translators in the margent : and though it be rendred ( for that all have sinned ) by us , the syriack , eras. va●ab . calv. pisc. yet must it so be understood that all have sinned in adam , for otherwise it is not true that all upon whom death hath passed , have sinned , as namely infants newly born , it is not said all are sinners , but all have sinned , which imports an imputation of adams act unto his posterity . vide bellarmine tom. . l. . de amiss . grat . & statu peccati c. . peccatum adami ita posteris omnibus imputatur , ac si omnes idem peccatum patravissent , id. ib. c. . and again , c. . peccatum originale , tametsi ab adamo est , non tamen adami , sed nostrum est . some divines do not differ so much re as modo loquendi about this point , they grant the imputation of adams sin to his posterity in some sense , so as that there is a communication of it with them , and the guilt of it is charged upon them , yet they deny the imputation of it to posterity as it was adams personall sin : but it is not to be considered as adams personall sinne , but as the sin of all mankinde , whose person adam did then represent . it was one that made us sinners ; it is one that makes us righteous : prior in semine , alter in sanguine : it was man that forfeited , it is man that satisfied , d. hampton on rom. . . the parts of this corrupt estate . sinfulnesse of nature and life , and the punishment of sin here and hereafter . the division of sin into original and actual is gathered out of rom. . . and i shall first treat of originall sin or the corruption of nature . sin is an absence of that righteousnesse which should be in us , in our nature , as originall sin , in our actions , as actuall sin , a morall inconformity or difformity in nature or life to the law of god. this vitiousnesse of nature is not unfitly called sin , rom. . . . ex causa , it is the fruit and effect of that first transgression of our father adam . . ex effectu , it is the root , seed , spawn of all actual transgressions in every one of us ; originall sinne is against the whole law which is spirituall , and requires perfect integrity in man , more specially against the first and last commandments . that there is original sin , a defilement in every mans heart as soon as he is born , which were enough to destroy him , though he break out into no outward acts of rebellion , is proved . by scripture , gen. . , . iob . . & . , , . psal. . . sunt qui dicunt quod per hoc innuitur eva , quae non peperit nisi postquam peccavit . porchetus . rom. . . eph. . . . by the effects . . mans desperate contrariety to good things even from his youth ; psal. they went astray from their youth up . in isay , transgressors from the womb . a childe is opposite to any good duty , and ready to imitate all evil . . the lord instituted circumcision to shew the filthinesse we are begotten and born in , and which should be cut off : therefore ( saith bellarmine ) it was commanded to be done in that member in which the effect of that sin doth more violently appear , and by which mankinde is propagated , and by propagation infected . the use of baptisme also is to take away the guilt and filth of nature : the woman that had a childe was to go offer as unclean . . it is demonstrated by sicknesse , other crosses and death , even of infants , rom. . . . the unserviceablenesse of the creatures proves that there is original sin . . because there must be a change of our natures . . every man is born guilty of adams sin . . every man is born dead in sin , ephes. . . . every natural man is born full of all sin , rom. . . as full as a toad of poison . . what ever he doth is sin . . his thoughts , gen. . . . his words , psal. . . . his actions . . civil , prov. . . . religious , prov. . , . & . . the vile nature of man is apt to commit most foul and presumptuous sins , rom. . , , , to . v. mark . . reas. . from mans self , sin hath come over all together with death . . the devil laboureth to bring men to the most notorious sins , that he may render them most like to himself , ephes. . . . the world is full of such things and persons as may induce an evil nature to most horrible deeds . . god in justice gives men over to work wickednesse with greedinesse . chap. ii. what original corruption is . these names are given to orignall sin in scripture . it is called sin , rom. . . the sinning sin , rom. . . sin that dwelleth in us , rom. . . sin that doth easily beset us , heb. . . the body of sin , rom. . . a law in the members , and the body of death , rom. . . it is also called flesh , joh. . . rom. . . the old man , rom. . . ephes. . . col. . . the law of sin , rom. . . the wisdom of the flesh , rom. . , . the law of sin and of death , rom. . . the plague in ones own heart , king. . . the root of bitternesse , heb. . it is called by the fathers , original sin . it is not a meer want of original righteousnesse , carentia justitiae originalis debitae in●ss● . the papists make adam fallen to be the man in the gospel that was wounded as he was going to iericho , by theeves , and lay half dead . the scope of that parable is to teach who is to be accounted our neighbour . our nature is not only void of gods image , romans . . but fertill of all evil , genesis . psalm . & . acts . . ephesians . . it is hard to determine what kinde of positiveness can be in sinne . there are two kindes of privations , . simple , which doth meerly deprive , as darkness doth light . . compound , which besides the meer privation includes the contrary form , privatio male disponens ; as sickness , besides the meer privation of health , includes the humours abounding . health is affectus corporis ad actum benè agendum , disease is the contrary . we call it positive , because the scripture describes it by habitual deprivation , ier. . . when we say such an one is a drunkard , it is not only a meer privation of sobriety , but a readiness to that sin , because of the inhesion of it , and to denote the efficacy of it . original sin is an affection ad actum malè agendum . it is both a privation of the habit of original righteousnesse , and also an evil disposition and proneness to all manner of sinne infecting all the parts and faculties of the soul. b. down . of justificat . l. . c. . vide hoornbeeck . anti socin . l. . c. . sect. . it is . an internal uncleanness , titus . . it is called concupiscence , which is the act of the will. . an abiding uncleanness , it never ceaseth so long as a man liveth , to provoke him to sin , rom. . . actual sins are but transient acts , an affront to gods commands : original sin is a rooted contrariety to his nature . . an abounding uncleanness , psal. . rom. . it defiles all men and all of men . in the first covenant adam was made a root of all mankinde , therefore all sinned and died in him , being all in his loins , heb. . . hence all that descend from him are children of wrath , ephes. . . sin came upon all by adam two waies : . by imputation ; the lord in justice imputing the guilt of the first sin to all his posterity , rom. . , , . cor. . . see , . verses . . by propagation , the lump and root of all mankinde being corrupted , so are the branches , gen. . . iob . . rom , . . they are dead in sins , matth. . . luke . . ephes. . . tim. . . under the power of sin naturally , under the guilt of sin legally , rom. . , . therefore regeneration is called a creation and resurrection , rom. . . iohn . . ephes. . , . . all the faculties of the soul are dead , the minde blind , zach. . ult . cor. . . ephes. . . and vain in its apprehensions , resolutions , thoughts , ier. . . . reasonings , the will most desperately shut against christ and duty , matth. . . & . . luke . . iohn . . violently evil , isa. . . the memory retains toys and lets go solid things . the affections are not carried to their right objects ; we love sin , are angry with those that reprove us , or not in a right measure , we over-love , over-joy , col. . . they are contrary one to another , and inconstant : the conscience is not active in accusing or excusing , titus . . tim. . . & . . ephes. . . . they are dead in respect of spiritual duties , thes. . . heb. . the sabbath is a burden . . in their profession , rev. . . iude . . in their whole conversation . . an active powerfull uncleanness , rom. . . it is peccatum actuosum , though not actuale , it acts continually , gen. . . sinfull acts and habits both flow from the pravity of our nature . . a diffusive or infectious uncleanness like a leprosie or plague , psal. . . it makes all bad that we meddle with ; to the defiled all things are defiled . it may well be called the sinning sin , not only because it is the punishment of sin and the cause of sin , but because it self is sin , as austin . next unto the sin against the holy ghost and contempt of the gospel , original sin is the greatest sin . mr shepheard . all the sins of our lives are but original sin exercised and multiplied . the will of man is more wilfull then the understanding blinde . see mr fenners epist. ded. to his hidden manna or mystery of saving grace . the seat or subject of this sin is the whole man : some say only the passions , that we have ●ound reason and and free will , every faculty of the soul and member of the body is corrupted , but principally the soul , eph. . , , , . rom. . , . thes. . . and in it the understanding , will and affections , ephes. . . the will is primarium peccati subjectum , rom. . . the manichees and illyricus a lutheran , make original corruption to be the essence and substance of a man ; those places of scripture where it is called the old man , a body of death , and the flesh , give no warrant for it , but the scripture useth them . to shew how near it is to us , and inseparable , even as our hands and feet , and that we have it from our birth . . to teach us that in all repentance , and so in the graces of sanctification , the greatest matter lieth within . the pelagians out of hatred to this opinion ran too farre into another extream , holding that as man was born sine virtute , so also sine vitio ; and they say that original sin is derived , not by propagation but imitation and example . we are by nature ( not imitation ) the children of wrath . pagans and heathens never heard of adam , and many sins are commitred that adam never did , and they imitate not him , the first drunkard and adulterer had no example . the ancient fathers against the pelagians , and the orthodox against the arminians hold , that original sin is propagated from adam to all his posterity : . god chargeth this on all the sons of men , ezek. . beg . isa. . . compared with . therefore it comes to them by natural inclination . . the saints who have studied their own spirits , have confest this to be in them , psal. . . rom. . . . adam in his fallen condition must communicate such a nature as he had , viz. defiled , iob . . adam infected nature , and after nature infected the person . the continual actings of the depravedness of our nature in our conversation , psal. . . and the misery that lay on all men by nature , even infants , prove this , rom. . . and the necessity of regeneration , iohn . . the faculties of the soul only ( not the substance thereof ) are corrupted , otherwise the soul could not be immortall , neither could christ take our nature upon him . the substance of man abstractedly considered is gods creature since the fall and therefore good , tim. . . regeneration restores not the substance of man but the qualities . dr. ames saith that grevinchovius denied original sin , and dr. twisse a proves by this argument that the arminians deny it . as many as teach that all the posterity of adam have as much power to every thing that is good as adam in innocency , they deny original sin ; but the arminians teach that all the posterity of adam have as much power to every thing that is good as adam had in the state of innocency , for they hold that all adams posterity have such power to every good work , that they want no other help but the perswasion and the concourse of god , which adam himself needed to every good work . the semipelagians also , the socinians and anabaptists deny this original venome or blot to be a sin ; the anabaptists that they might wholly take away pedobaptisme denied original sin , that there might not be a cause why infants should be baptized . the denying of this fundamentall article of original sin is dangerous , what need then of the gospel , what need of christ himself ; if our nature be not guilty , depraved , corrupted ? these are not things in quibus possimus dissentire salva pace ac charitate . aug. about which we may dissent without losse of peace or charity . the papists say . original corruption hath not rationem peccati , but is only a privation of original righteousness . the councel of trent b decreeth it not to have the nature of sin . bellarmine saith it is a simple thing to be humbled for original sin . pighus saith it is no sin at all . andraedeus , it s the least of sin . . that the concupiscence and lust which riseth from the corruption of our nature , the motions unto evil that we feel in our selves , are no sins ( but are called so abusively or metonymically , because they are from and incline to sin ) till we consent unto them and obey them , till they reign in us . see the rhemists in their annotat. rom. . . and iames . . bellarm , de statu peccati , c. . . when our divines urge that concupiscence is called sin several times in the sixth , seventh and eighth chapters to the romans , bellarmine saith the apostle doth not say it is peccatum propriè , de statu peccati , c. . . that original sin after baptism is done away . si quis asserit non tolli in baptis●●ate totum id quod veram & propriam rationem peccati habet , anathema sit . decret . . sectionis concil . trid. . that the virgin mary was not conceived in sin . piè ac rectè existimatur b. virginem mariam singulari deo privilegio ab omni omnino peccato fuisse immunem . bellarm. de amiss grat . & statu pecc . l. . c. . the spirit of god in the holy scripture expressely calleth the corruption of our nature sin , as psal. . . and in the sixth , seventh and eight chapters of the romans fourteen times at the least , heb. . . . the scripture saith expressely , our original corruption is the cause of all our actual sins , iames . . peter . . . infants that are baptized , which have no other sin but original , and who never consented to it nor obeyed it in the lusts thereof , do dye , rom. . . therefore it must needs be sin , and may be truly and properly so called ; for sin is the only cause of death , rom. . . whatever holdeth not conformity with the rule of righteousnesse the law of god , is sin , it hath the nature of sin in its irregularity and defect of good , and the effects of sin . . the scripture expressely teacheth us , that this concupiscence even in the regenerate , these evil motions that rise in us , though we consent not unto them , though we resist them , are yet a swerving from the law of god and a breach of it , luke . . nay in the regenerate this corruption of our nature doth not only swerve from the law of god , but opposeth and resisteth the spirit of god , rom. . . gal. . . therefore it must needs be sin . this argument convinced pauls conscience , rom. . . he means those motions unto evil which the heart doth not delight in nor consent unto . when the apostle saith , rom. . let not sin reign in your mortall bodies . by sin ( saith their cardinal bellarmine ) all men understand concupiscence : and ribera on heb. . . saith , that by sin the apostle understandeth concupiscence , calling it so with an article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the sin , a note of singularity . cajetan in rom. . calleth it formally a sin . vide cassand . consult . art . . tit. de concupisc . p. . the proper definition of sin being this , a transgression of gods law , therefore concupiscence is sin , see exod. . . object . cant . . iohn . . ezek. . . ephes. . therefore the regenerate have no sin left in them . answer , the church in this present world is said to be all fair , as it wholly shines ▪ with its spouses beauty which it puts on . concupiscence in respect of its own nature is a sin ; but in respect of the person ( who is a party regenerate in whom the guilt is pardoned ) it is as no sin . when the fathers say that lust is taken away in the regenerate , they understand according to the guilt , not the thing . . original sin after baptism is not done away , children are perverse ; death cannot seize where there is no sin : how comes it to passe that infants baptized die before they come to actual offending , if baptism have abolished in them their original stain ? . the virgin mary was not conceived without original sin ; in her song she rejoyceth in god her saviour , luke . . & . . christ came to save that which was lost , matth. . . see iob . & cor. . . rom. . , . & . . gal. . . all the ancient fathers , as far as we can learn out of their writings , believed that the blessed virgin mary was conceived in original sin . vide rivet . de patrum autoritate , c. . daille of the right use of the fathers , l. . c. . the dominicans generally hold that she was conceived in sin . all are infected with adams sin : . the heathens , pagans , infidels , rom. . , , , , , to the last . . the jews , rom. . latter end . . christians , rom. . from . to . . infants , rom. . , . they are innocent in respect of actual transgression , not in respect of original pollution , are born blinde , lame . . children of beleeving parents . all men are equally guilty of original sin . . in reference to adam , rom. . , . . they are equally deprived of gods image , rom. . , . reprobate to every good work . . are equally depraved and corrupted , rom. . , , . reasons , . all men are equally in adam , one was not more in his loyns then another , rom. . , . . all men equally partake of the humane nature , are men as much as other men , isa. ● . . acts . . . totall privations are equal , all men are spiritually dead . though the seed of all evil be in every mans heart by nature , yet even among natural men , some are better or rather less wicked then others , as one weed is less noxious then another . this corruption shews it self less , because of restraining grace : . in moral and civil men , whose lives are void of gross offences ; as amongst the gentiles , cato , aristid●s the just : among christians , paul unconverted , and the young man who said he had kept all the commandments of god from his youth up . . in such who reverence god and his ministry , as herod was better then ahab who hated micaiah . . in such as are loving and abhorre all malice and quarelling , then the malicious who are like the devil , matth. . to whom it is a torment not to vex and torture men . . such as are of a true and plain heart . . such as preferre the publick good before their private . yet such ( though comparatively good ) are not good in a saving way : . because their heart is not renewed all this while . . they are not for the powerfull exercise of all duties . . they have not a zeal to reclaim others . . they understand not the injoying of god in all his ordinances . yet . their condemnation will be lesse . . god bestows more blessings on them . . they have more peace . chap. iii. of the propagation of original sin , and conclusions from it . how original sin is propagated . nihil est peccato originali ( saith austin ) ad praedicandum notius , nihil ad intelligendum secretius ; that is , nothing is more known then that original sin is traduced , and nothing more obscure then how it is traduced . it is propagated from the soul as well as the body , gen. . . iohn . . ezek. . . a spiritual substance cannot take taint from a corporal . this conceit led some learned fathers into that errour , that the soul comes from the seed , they conceived not the conveyance of original sin but so . the scruple a long time stumbled s. austen too , he knew not how else to answer the pelagians . d. clerk on eccl. . . when we say the soul by conjunction with the body is desiled with sin , we mean not that the body works upon the soul and so infects it , as pitch doth desile with the very touch : but that at the same instant at which god gives the spirit , puts it in the body , adams disobedience is then imputed to the whole person , and so by consequent corruption of nature and inclination unto evil , the pain of sin by gods just appointment follows . god is a creator of the soul in respect of the substance , so it is pure ; but he is also a judge , and so he creates the soul not simply as a soul , but as the soul of one of the sons of adam , in which respect he forsakes it touching his image which was lost in adam , and so it is deprived of original justice , whence followeth original sin . corollaries from original sin . we must make it part of our businesse daily to consider of this natural corruption ( that we may be daily humbled in the sense of it ) and to beseech god to help us against it , to keep it down , yea to bestow his grace upon us to mortifie the deeds of our flesh . we have three great enemies , the world , that by profit , pleasure enticeth us . . the devil , he makes use of the things of this world to draw us to sin ; he can but solicit us to sin , cannot compell the will. . our own slesh and corrupt nature is our a worst enemy , it is an inward and constant enemy , iames . . we must therefore every day give a hack at the old man , prov. . . ier. . . use the ordinances to this purpose . . prayer , pray in faith , out of a sense of our own misery , and a confidence that god is able and willing to help us . . the word , that is the scepter by which christ rules , the sword of the spirit , iohn . . there is a purging vertue in the promises , cor. . . . the sacraments : . baptism , it is not only for what is past , rom. . . we must make constant use of that to crucifie sin . . the lords supper , there christs death for our sins is lively represented , and it is a strengthening ordinance . . look to the outward seuses , iob made a covenant with his eyes . david saith , turn away mine eyes from beholding vanity . . keep the heart with all diligence , prov. . . ier. . . mat. . . those that are regenerate should often think of their estate by nature , what they were before conversion , cor. . . ephes. . . titus . . paul much presseth christians in all his epistles , to look backward , what they were by nature , and he himself often tels us what a great sinner he was before his conversion . reasons , . to prevent spiritual pride , what hast thou which thou hast not received . god hath therefore left the remainders of spiritual death in us , to keep down pride ; it 's one great branch of the covenant of grace , they shall remember their evil waies , and lo●th themselves for their abominations . . to exalt the doctrine of gods free-grace , the godly know by experience the corruption of nature , and therefore reject that conceit of free-will . . that you may admire the love of christ , cor. . . we need preventing as well as subsequent grace . . that we may not be altogether without hope for our friends that are dead in sin , since god hath quickened us who were so . secondly , be thankfull to god if he have bridled it in some good measure in our selves and ours : paul is often on this ; and pity those that are in the state of nature . thirdly , if we have run into any loathsome crimes we should repent of them , and turn to god that we perish not in them . fourthly , there is no reason for any one to boast of his natural birth , though never so high , unlesse he partake of the new birth b , ephes. . . we all enter into the world equally naked , vile , helplesse ; our continuance in the world is equally uncertain , and when we dye we shall carry nothing out of the world , tim. . . see eccles. . . & . . isa. . . fifthly , it informs us of the great condescension of christ that he would assume our nature and purge it ; and of the difficulty and excellency of the work of regeneration , the plaister of sanctification is as large as the sore of original sin , it daily eats up the proud slesh . from the apostles time to austens for three hundred years and more ( saith moulin enodat . gravis . quaest. de peccato originali ) ecclesiasticall writers wrote not so accurately of original sin , and therefore seem sometimes more prone to pelagianism , which austen l. . in iulianum c. . excuseth , because ( saith he ) tali quaestione nullus pulsabatur , & pelagianis nondum litigantibus securius loquebantur . austen himself ( saith moulin ) at the first spake inconsideratly of this point , but after his con●lict with the pelagians he accurately handled this question like a stout champion for the truth , whom prosper and fulgentius followed . chap. iv. of actual sin. this distinction of sin into original and actual is according to scripture , deut. . . matth. . , . & . , . luke . . it is a hard thing for any to tell exactly what sin is , iohn . . sin is the transgression of the law . the greek word is a privative word , an anomy , irregularity , illegality . the greek and hebrew word for sin signifies a missing the mark , peccare est quasi transilire lineam , actus indebitus contra debitum finem . ambrose saith it is a prevarication of the divine law . austen a saith it is dictum , factum , or concupitum contra aeternam legem , a saying deed or thought against the eternal law . it may be defined thus , ▪ it is a defect , declination or aberration from the law or will of god , obliging to eternal death . or thus , it is a transgression of the law of god , by omitting some duty which it requireth , or doing of some act which it forbiddeth , rom. . . chemnitius hath gathered eight names of sin out of the old testament , and eight out of the new : gerhard hath added eight more , twenty four in all . see exo. . . psa. . . it is called a turning away from god , a defection , rebellion , abomination , filthinesse and lewdnesse , ezek. . . stubbornnesse , deut. . . perversenesse , isa. . . provocation , the metaphoricall names are innumerable . the divers distinctions of sin . many have written great volumes about the divisions of sin , who can set : out the severall kindes of it ? they may be taken from the persons which commit it , or the object against whom they are committed , god immediatly , as those of the first table , irreligion , unbelief , our neighbour , injustice , oppression ; and our selves , as gluttony , intemperance ; from the subject wherein they are , the outward and inward man , cor. . . inward of the minde , will , and affections only , eph. . . tit. . . heb. . . psal. . . or outward committed by the members of the body also , rom. . . eph. . . gal. . . isa. . . psa. . , . and . , . from the canses that produce it ignorance or knowledge , iam. . ult . sins . of ignorance , when a man doth evil not knowing or marking it to be evil by reason of his ignorance of the law , or of the fact done , lev. . . luke . . tim. . . psal. . . . of knowledge , when a mans sins , knowing that which he doth to be evill , rom. . , . from the acts of sin , of omission when a good prescribed is left undone in respect of substance , manner or measure : of commission , when a thing forbidden is committed , eze. . . and both these are either against the law , rom. . . or gospel , heb. . , . thes. . , . from the manner of committing them out of infirmity or obstinacy , secret or open sins , tim. . . a sin of negligence or infirmity , when a man is overtaken or prevented with some sin before such time as he doth seriously consider of the fact , gal , . . heb. . , . of obstinacy or purpose , when a man upon deliberate counsell and purpose of heart doth do that which he knows is offensive in the sight of god. this division is in expresse words laid down , numb . . . psa. . , . pet. . a presumptuous sinne is . against light . . it is done with deliberation usually . . they bear themselves upon the mercy and free grace of god. some say , there are two things in sin , the blot or blemish , whereby the soul is stained . . the guilt of it , whereby we become actually obnoxious to the curses of the law. others say , there are four things in sin , . culpa the fault , , macula the stain . . reatus the guilt , . dominium the reign of sin . the fault is so essentially inseparable to a sin , that it can never be taken away but covered , the other three are taken away by christ , rom. . . titus , . heb. . . answerable to these three powers of sinne are christs three offices , . his kingdome takes away the reign of sinne , his priesthood the guilt of sin , and his prophetical office the stain of it , psa. . . secondly , the stain of sin . the defilemen● , blot , and blacknesse of sin is the absence and privation of that morall rectitude , the want of that whitenesse and righteousnesse which the holy law of the lord requireth to be in the actions , inclinations , and powers of the soul of a reasonable * creature . the soul is deprived of that native beauty it had in the sight of god. sin is compared to a menstruous cloth , a plague-sore , vomit , mire , called an excrement , iam. . . it defiles the soul and the very land , hos. . . the sanctuary of god , ezek. . . the sabbaths of god , exo. . . the name of god , exo. . . god himself in the eyes of the people , ezek. . . facinus quos inquinat , aequat . it is compared to the leaven which hath three properties say the fathers , ser●it , infla● , inficit ; to a leprosie which was loathsome , secret , lurking in the bloud , lev. . . spreads , infects , see and chapters of lev. . the guilt . some what which issueth from the blot and blacknesse of sinne according to which the person is liable and obnoxious to eter●all punishment . there is a twofold guilt , sinfull and paenall , reatus culpae & poenae , the guilt of sin as sin , this is all one with sin , being the very essence , soul , and formall being of sin , and is removed in sanctification . . reatus poenae , reatus formalis seu actualis , the actuall guilt or obligation of the person who ●ath sinned , to punishment , this is fully removed in justification . there is a double guilt of sin . . ●●reditary , this comes on all by adam . . personall , by the actings of sin . this is likewise twofold , . intrinsecal , the merit of sin , this is inseparable from it , it deserves eternal wrath . . extrinsecall , a guilt which god hath added to it , a power which it hath to binde over the sinner to the just vengeance of god , untill he hath made him an amends . there is a four-fold guilt of sinne , . reatus culpae , which is an inseparable consequence of the offence , there is as necessary a connexion between the sin and guilt , as between the precept and the curse in the law. . reatus poenae an obligation and ordination to punishment , this may be separated from the sinne : the damned in hell blaspheme god , but are not punished for it : cor. . , . reatus personae , a guilt that comes upon the person , this is taken off by christ the surety , rom. . . . reatus conscientiae , jer. . . the whole man is the subject of the pollution of sinne , conscience of the guilt , heb. . . and . . the properties of this guilt . . it is in its own nature incurable by all the power of the creature , he that breaks the precept of the law , can never break through the curse of it , rom. . . iude . . it is universall , morbus epidemicus , rom. . . john . . . hereditary , conveighed from parents to children , rom. . , . by one man and one offence . . lothsome and stinking , psa. . . . very troublesome , a small sin in the conscience is like a mote in the eye . . of an infectious and spreding nature , rom. . ult . ep . iohn . christ was that true scape-goat , lev. , . who expiated the sins of all the elect laid upon him , and carried them far from the sight of god , that they never appear , that is explained by the prophet , isa. . isa. . and is confirmed by the apostle , cor. . . if christ had not taken our guilt upon himself , ( saith sanford de descensu christi ad inferos , lib. . ) we had been guilty to this day . there are things ( saith he ) in sin , the name , the fault , the guilt which may be imputed : the fault , that is , the fact it self cannot be imputed but to us sinners , so either the guilt ( saith he ) is imputed to christ , or only the empty name of our sin . fourthly , the dominion of sinne . there is . a virtuall dominion in sin , so originall sin reigns . . actuall , every mans darling and bosome sin . . the darling sin keeps christ out of the soul. . all other lusts are serviceable to it . these things make a reigning sin . . soveraignty in the sinne . . absolute and uncontrolled subjection in the sinner . soveraignty is a throne of sin set up in the heart , three things concur to this . . a conquest , yet that alone makes it not a raigning but a prevailing sin . . possession , a standing power in the heart . . the exercising of that power . secondly , on the sinners side there must be a willingnesse , rom. . his servants ye are whom ye obey , often in that chapter of the romans , iude . there is a going on notwithstanding warning in the way , an obstinacy in sin . . they ran greedily or powred out themselves , there is a free giving of the will to it . sins of ignorance and omission may be raigning sins , hos. . . thes. . . not so much the greatnesse of the sin as the manner of committing it makes it a raigning sin . secret sins may be raigning sins . in the eastern countries the king was seldome seen abroad , hos. . . an oven the more it is stopt the hotter it is , ignorance of the act makes it not a raigning sin , but of the right doth , if one be bound to know it . sins of thought may be raigning sins , therein the heart is the throne , isa. . . pray that the thoughts of thy heart may be forgiven thee . little sins , such as the world cals little may be committed with a high hand . every man hath some peccatum in delicijs , as the fathers call it , some bosome or darling sin , as modern divines term it , matth. . . tim. . . a man is proner to some sins then others , in regard of his temper of body , manner of life , education , age , place of living , state , calling , and the like ; one mans bodily temper inclineth him to anger , anothers to lust , a third to carnall sorrow , a fourth to fear , a fifth to carking and worldly cares . as envy in saul , covetonsnesse in iudas , ambition in absalom , uncleannesse in herod . this is called in scripture a mans right eye , his own inquity , the stumbling block of his iniquity . how to know a mans darling sin . . nothing is so pleasing to the soul , nor so much ingros●eth his thoughts as it , ma●k what thy soul is most prone to take pleasure in , iob . . and what thou most thinkest of , mat. . . iob . . hos. . . what the spirit of god in thy most secret soul-searchings discovers to thee , or thy private friends most tell thee of the guilt of it , doth most affright thy conscience when it is awakened . . what it is thy heart is most careful to hide , iob . . men have several distinctions and excuses for it . . it is the same which most interposeth in holy duties , ezek. . . how to know when ones darling sin is mortified . quod non placet non nocet , rom. . . what displeaseth us shall never hurt us . sin reigneth not , . if we have purpose against it . . if we have grief for it . . if we seek for strength against it . bains spirit , armour . a diligent and constant care to resist a mans own corruption is a sure proof of uprightnesse , and such a one shall enjoy the comfort of his sincerity in due time . this is satans great bait , and by this sin thou dost most dishonour god and wound conscience , because this sin sets up another god against god. chap. v. of the evill of sinne. . in regard of god it strikes not only at his soveraignty , psa. . . but his being , psa. . . it is contrary to the whole nature of god , lev. . . col. . . if we look on the soveraignty of god , sin is rebellion ; if on his justice , sin is iniquity ; if on his goodnesse sin is unkindenesse ; but it especially wrongeth the holinesse of god in respect of its defilement . zech. . . amos . . hab. . . psa. . , . if we consider gods holinesse as a rule , sin is a transgression , if as an excellency , sinne is a deformity . it is a separation or aversion of the soul from him in these respects . . it is a taking off the soul from the love of god as the greatest good , and the fear of god and delight in him , ●elying on him , committing our selves to him , ler. . , . iam. . . . a separation from the law of god as our rule , therefore it is a going besides , a being without the law. iohn . . mat. . . in the law there is . . a rectitude , i have esteemed thy commandements in every thing to be right , sin is a croookednesse , psal. . . . a wisedom , wisedom is justified of her children , there is a folly in sin , the wicked man is called a fool often in the proverbs , jer. . . . there is a purity and holinesse in the law , thy commandements are very pure , therefore thy servant loveth them , rom. . . sin is filthinesse it self . . there is a harmony in the law , sin is a disharmony . . there is a liberty in the law , iam. . . sin is a bondage , tim. . . . the keeping of the law brings a reward , but sin , shame and death , rom. . , . . it takes away the soul from the dominion of god , we will not have this man to rule over us , therefore it is often called rebellion . . defaceth the image of god , it doth this not only meritoriè but physi●● , not only provokes god to take away his image , but in the nature of it blots it out , gal. . . as one contrary expels another . . it severs us from communion and fellowship with god , ier. . . psa. . . iob . ▪ it makes much for the eternall separation . . it severs us from the conformity and likenesse we had with god in our first creation , it 's a disconformity of our judgements to the judgement of god , and a disagreement of our wils from the will of god. . it alienates the soul from god , and turns it against him as an enemy , col. . . men are stiled therefore haters of god , rom. . . evil only should be the object of thy hatred , there is no evil in god , fighters against god , act. . . there is an infinitenesse in sin objectivè though not subjectivè , it is committed against an infinite god , though it be in a finite creature . secondly , in respect of all creatures , all the antipathics betwixt the creatures came in by mans sin , gen. . . man had an admirable dominion over them before the fall , they took delight to obey him , now they will not be subject to him . they are all fading , deceiving , and desiling , eccl. . . tit. . . thirdly , the reasonable creatures , it hath defiled the angels iob . , . the devil is called the evill one. it poisoned all mankinde at one draught , rom. . , . who can reckon up the particular evils that befall him by reason of sin . the evil of sin goes through the whole man. it is expoliatio gratuitorum say the schools , a stripping of the soul of all those supernatural excellencies that god gave unto man in his creation . . vulneratio naturalium , the wounding of the soul in things morall and natural , naturae vires non sunt ablatae sed diminutae . a mans soul is carried after truth and good , accompanied with difficulty or delight . as the soul is carried after truth , it is called the minde , as after good the will , as after good that is difficult there is facultas irascibilis , heat in the affections , as the good is accompanied with delight there is facultas concupiscibilis . the minde is now carried after errour , and there is an unrighteous frame of spirit , one can resist no temptation , there are inordinate affections . it brings many calamities on the outward man , many diseases , some are born blinde , others dumb , some reckon up three hundred diseases of the eye ; every age discovers as new corruptions in the souls of men , so new diseases in their bodies : these are not from the condition of our nature , as the pelagians say , but the demerit of our sins , naturall evils , hunger , thirst , nakednesse , shortnesse of life , there is a certainty of dying , yet an unwillingnesse to die . austin saith , after his friend was taken away , he was continually afflicted , taedio vivendi & metu moriendi . adde to this the losse of heaven , glory , and the torments of hell , that god ( who is love it self ) should judge his creature to eternall torments , sin meritoriously caused hell and maintains it . fourthly , it appears from the names of it , it is called evil in the abstract , psa. . . and psa. . . it is evil , the worst evil , all evil , either formaliter , efficienter , or meritoriè . there is more evil in our sin then good in all the creatures in heaven and earth , matth. . . one sin will undo the s●ul which all creatures cannot ransome , because they cannot make god satisfaction in point of good or honour , sin is both damnum and injuria , a soul is lost and a wrong offered to god. fifthly , from the nature of it . that which is only and perfectly contrary to the greatest good ( god ) must be the greatest evil , and that which is contrary to all good , hath all evil in it . . it is contrary to god the greatest good , col. . we are said to be enemies to god , and rom. . . haters of god. it is contrary , . to his glory , both essential , that which is in himself , and shines forth in christ , heb. . and manifestative , that glory which he hath manifested in all the works of creation and redemption , prov. . . . it denies the glory due to god , rom. . . tit. . . . despiseth his glory , psa. . . ezek. . . . reproacheth god and all his excellencies , his justice , rom. . . turns his mercy and grace into wantonnesse , abuseth his patience , all his dispensations . . misemploy●th his glory , gives it to ones self , to men , the very devil , he casts out devils by beelzebub . . it wrongs god in his nature and being , psal. . every sinner wisheth there were no god , he hates god for himself , so the devil and damned . . it is contrary to the rule of goodnesse , the law , it is a transgression of it , it looks upon it as a vain thing , prov. . . as a needlesse thing , heb. . . thes. . . as a burden or yoke , psa. . . isa. . , . as a hatefull thing , lev. . . as an unreasonable thing , psa. . . sixthly , it hath been alwaies counted the greatest evil by those that are able to judge . . by god he hates nothing but sin , he loves himself , his son , his people , all his creatures : but his hatred is set on sinne only , therefore he counts nothing evil but sinne . . christ was content to undergoe all other evils . . the saints counted nothing evil in comparison of sin , heb. . . the martyrs chose rather to lay down their lives , then to admit of any thing against their consciences . mallem , ego mundus à peccato gehennam intrare quam peccatorum sordibus pollutus regnum coelorum tenere , saith anselme . one should rather venture the salvation of all mankinde , then commit one sin to save them . seventhly , there is more evil in sinne then in all sufferings whatsoever , they are but the issues of sin : moses chose rather affliction , then to enioy the pleasures of sin for a season . for suffering , . we have gods warrant , are called to it , pet. . . . his command to take up our crosse. . christs example , he hath left us a copy to write after . . the end of sufferings is glory , of sin shame . . by suffering we lose some outward good , by sin the soul. . god hath promised to be with us in suffering , never in sinning . sin made hell , rom. . , ● . and is worse then hell. . god is the authour of all punishment and of hell it self : tophet is prepared , but he is not the authour of sin , iam. . . . some say christ underwent the torments of hell in the essentiall parts of them , the wrath of god immediatly upon his soul , but would not admit of the least sinne , psa. . ult . . in hell there is some good , the vindicative justice of god is glorified , there is no good in sin . . hell is contra bonum creatum against a created good , sin contra bonum increatum , against an uncreated good , the glory of god. eighthly , every sin is after a sort the greatest evill as god is the greatest good . after a sort ( i say ) non datur summum malum , quod sit causa omnis mali ; say the schools . for it would then follow , that there are two first principles of things good and evil , which was the heresie of the manichees . . god is per se bonus , so sinne is per se malum , evil in it self , and good in no respect . . as god is to be loved for himself because he is the chiefest good , so sin is to he hated for it self , one should hate sinne as sinne , and then he will hate every sin , à quatenus ad omne valet consequentia . . god is the great reward of himself , and sin the great punishment of it self , hos. . . austin speaks of a poenalis vitiositas . ninthly , every one sin doth virtually contain in it all sins , an idle word the sinne against the holy ghost , rom. ▪ . the sin of adam is called one mans offence . see heb. . . chap. vi. of the degrees of sinne. it was an errour of the a stoicks which tully refuted , and of the jovinians which ierome refuted , that all sins were equall . though all sins be mortall yet they are not equall . they are distinguished in name and really , there are severall punishments , one sin may be heavier and greater then another in divers respects . in respect of the object , sam. . . zech. . . psal. . . prov. . . exod. . . act. . . idolatry is a greater sin then theft , the cause lev. . . and . . the law , quality , prov. . , . the matter , the soul sinning , mat. . . and . . luke . . iohn . . the sin of a professour or publike person ; the time , sam. . . iohn . . the place , effects , end , and manner of sinning , as when one knows it to be a sin and commits it , when sins are lived in , one committed in the neck of another , or the same sin is often committed . there are fautores , actores , and authores . sins against the first table caeteris paribus are greater then sins against the second . a sin against god in that respect is greater then a sin against man. . from the object who is so infinitely excellent . . the graces which have reference to god , are farre more then the duties to our neighbour . . there is a lesse motive to offend god then our neighbour . . it doth therefore become a sin , because god is disobeyed whose law is to love our brother . . by proportion , if a sin against our neighbour be lesse which is against his goods then his life , because it is a greater good , then much more concerning god : life is a greater good then riches , god is to be more esteemed then life or goods are . . that which is against a higher end , is a more hainous sin ; there are sensuall and spirituall lusts , eph. . . cor. . . sins of the soul are greater then the sins of the body in that respect , though otherwise there are greater aggravations , therefore the heart is called the good or bad treasure , because it gives all the sinfulnesse to the action . inward sins are greater then outward sins , mat. . . psa. . . . they are the causes of outward sins , mat. . , . and . . iohn . . . they are the corruption of the chief part of a man , the understanding , judgement , thoughts , mat. . . hence the apostle praies for sanctification in the spirit , eph. . . . they are against the chiefest part of gods law in regard of the obligation of it , rom. . it is spirituall , his law looks to the spirit and soul of a man. . from the contrary , inward obedience is farre more acceptable , that is a great complaint by the prophets , this people draw nigh with their lips , but their heart is far from me . . the sins of the spirit do most imitate and resemble the devil , he cannot be a drunkard , an adulterer , because he is a spirituall substance , therefore his sinnes are pride , malice , and envy , rom. . . the devils are called spirituall wickednesses , eph. . all sin is from satan per modum servitutis , spirituall sins per modum imaginis . . where there is the greatest delight and union , there is the greter sinfulnesse , they rejoyced to do evill , amos . sins of the heart are worse then of the life . . they are more abundantly in the heart then in the life , out of the abundance of the heart the mouth speaks . . they are continually in the heart . rom. . sin that dwels in me . evil thoughts are . a transgression of the law as well as outward acts , the law saith , thou shalt not lust , deut. . . some sins are perfected in the thought , as envy and malice , though they come not into act , the devils wrath , malice , envy , make him an unclean spirit . . we are called to repent of thoughts , and ask pardon of them , act. . . see i●● . . . the heart is the seat of the thoughts , god cals for the heart . . consider the multitude of our vain thoughts . . they are as incompatible with grace and sanctification as outward grosse sinnes are , for that is a holy nature , and regeneration is chiefly in the understanding and will. . they do more strongly oppose the spirit of god which works upon the soul first and the intellectuall parts . . the cure of these is harder , partly because they are more rooted , and partly because they are more unperceivable , and also because there are not those bridles to curb them which might be in outward sins : there disgrace hinders , and the laws of men : there are peccata carnalia & majoris infamiae , & spiritualia & majoris culpa ▪ gerson . yet outward sins in some respects are above these . . because they are more scandalous and offensive . . outward acts strengthen inward corruptions more . . they sometimes argue a more senselesse and cauterized conscience . . there are greater means and motives against these , a mans natural conscience tels him that these outward acts are sins . sins of omission are great sins , there are great threatnings against them , ier. . . they fit the heart for doing evill , psal. . . the not doing of good is the doing of evill . they are the great sins of our lives , and go beyond sinnes of commission in these particulars . . the greatnesse of the evil of sin is to be measured by the greatnesse of the law , that is the greatest law in which the minde of the law-giver is most . in every commandement there is a precept and prohibition , the precept commands duty , the prohibition forbids sin , omissions are against the precept the main thing , the curse is but the accidentall part . he breaks the first commandement , hath not jehovah for his god , who doth not love , fear , trust in him ; as well as he that sets up an idol to worship him . . the first and main evil of sin was in the omission . sin first draws away from god before it enticeth , iam. . . ier. . . to speak exactly , there is no sin but that of omission , it is a deficiency and coming short of the rule . . the state of unregeneracy lies mainly in the sins of omission , there is much more evil in a state of sin then in the act of it , eph. . . the reign of sinne is more seen in omission then commission , there is a higher act of soveraignty in the negative voice , then in any positive law. . the ground of every sin of commission is a sin of omission , turning away the soul from god , psa. . , . iob . . iam. . . negligentiam in orando semper aliqua notabilis transgressio sequitur , iohn . , . rom. . . compared with . thes. . . . the greatnesse of sin is measured by the mischief it doth the sinner , sins against the gospel are greater then those against the law , sins of commission make the wound , sins of omission keep you from the plaister , iohn . ult . . these are the sins which christ will mainly enquire after , mat. . , . we should loathe sins of omission which in the world are little made of , sam. . . wo unto me if i preach not the gospel , saith paul. peter and iohn say , we cannot but speak the things which we have heard . these omissions directly oppose the will , law , and honour of god , as well as the committing of foul faults . . they will damn us as well as commissions . . they will make way for grosse evil deeds . there are three sorts of omissions , . totall , non-performances , not praying , reading , hearing , meditating ; psal. , ● . . seldome performances , intermission or performing of duties unevenly , thes. . . col. . . . sleighty performances , when we keep a tract of duty , but do it customarily , pray not fervently and spiritually , rom. . . sins against the gospel are greater then sins against the law. . the more laws are transgrest the greater the sin . there are three sorts of laws . . the law of nature , which teacheth to do good to them that do good to us . mat. . . . the morall law , which requires subjection to whatever god commands . . the law of faith , rom. . . which requires subjection to god in his son : all these are broken by sinning against the gospel . . the more of the minde of the law-giver is in the law , the greater is the sinne , mens legis est lex : gods minde is clearly seen in the gospel , viz. the exalting of himself in his son , pro. . . . the more any one sins against light , the greater the sin , there was never such a discovery of the filthinesse of sin , nor of the justice of god upon sin , it could not be purged but by the bloud of god , acts . . see ephes. . . never such a discovery of gods grace as in the new covenant , a second covenant was never tendred to the devils . . they are sins against higher love ; god loved adam and the angels amore amicitiae , they had never offended him , he loved us amore misericordiae , rom. . . he loved adam and angels in themselves , us in christ , eph. . . . these sins make way for the sin against the holy ghost , matth. . . objectum hujus peccati non est lex sed evangelium . the sins of gods people are greater then others sins . in eadem specie peccati gravius peccat fidelis quam infidelis , grace aggravates and heightens sin . they sin . against the highest light , ps. . . . the highest love , peculiar goodnesse , electing love . of all sins to be without god , or out of covenant with god , is the greatest sin ; it is against the great command in the law , the first commandment , and the great promise in the gospel . those sins wherein a mans self is the object are the worst of all sins , self-deceit is the worst of all deceits , and self-murder is the worst of all murders . the degrees of sin in a mans own heart , or the conception , birth and perfection of sin there . first , injection or suggestion from satan , which stirs up the lusts in the heart , iohn . . secondly , the soul receives the thought , there must be partus cordis as well as seminarium hostis . bernard . iob . . thirdly . delectatio , the soul is pleas'd with such thoughts , so eve. fourthly , upon this the will consenteth , then lust is conceived . fifthly , there is a consultation in the soul how to bring this into act , rom. . . chap. vii . that all sins are mortal . the schoolmen a and their followers the jesuites b distinguish sins into venial and mortal . some sins say they are sua natura , in their own nature venial , others mortal , of which they reckon up seven . veniale quod est praeter , mortale quod est contra legem . as all sin except that against the holy ghost mark . . is venial in christ , so without him is all mortal and deadly , cartw , on mat. . . all sinne deserveth eternal death , rom. . . as appeareth by the opposition of life everlasting , which the apostle joyneth in the same verse , id. ibid. there is the merit of hell in every idle word , because the wages of sin as sin is death . every transgression of the law is worthy of death , gal. . . every sinne is a transgression of the law , iohn . . rainold . de lib. apoc. tom. . cap. . & . see deut. . . & . . ezekiel . . iames . . numbers ▪ , , . cor. . . bellarmine seeks to elu de these and that other place with these glosses , the soul that sinneth , that is , mortally , shall die ; the wages of sin , that is , of mortal sin , is death ; and the sting of death is sinne , that is , deadly sinne ; these are tautologies ; as if the prophet had said , the soul that sinneth a sinne unto death shall die ; and the apostie , sinne that deserveth death deserveth death ; he saith they are venial ex natura sua , such as if god please to remit the temporal punishment , they are so little that he cannot inflict eternal for them , they are venial propter parvitatem materiae , & imperfectionem actus . quodvis peccatum peccantem in rigore l●gis morte involveret , si persona absque misericordia dei in christo judicaretur . episc. daven . sins may be termed venial or mortal : . either comparatè in comparison of others ; or simpliciter simply and in themselves , and that either , . ex natura sua of their own nature . . ex gratia by favour or indulgence . . ex eventu in the issue or event ; in the two last respects all the sins of the elect are venial , but no sins ex natura sua are venial , that is , such as in their own nature deserve pardon , nullum peccatum est veniale dum placet : sicut nullum mortale si verè displicet , august . ambrosius saith , all mortal sins are made venial by repentance . object . mat. . . there are two punishments lesse then hell fire , therefore all sins are not mortal . answ. that which our saviour speaketh here of three several punishments , is spoken by allusion to the proceeding in the civil courts in iudaea , and all that can be gathered from thence is but this , that as there are differences of sins , so there shall be of punishments hereafter . . maldonate the jesuite ingeniously confesseth that by councel and judgement the eternal death of the soul is understood , yet with this difference , that a lesse degree of torment in hell is understood by the word judgement then councel , and a lesse by councel then by hell fire . object . mat. . . & . . & luke . . cor. . . some sins there are compared to very light things , as hay , stubble , a mote , a farthing . answ. . some sins in comparison of others may be said to be light , as a mote is little to a beam , a farthing to a pound , yet no sinne committed against god may be simply termed light or little , zech. . . being committed against an infinite god , and having cost an infinite price . . a mote if it be not taken out of the eye hindereth the sight , so the least sinne hindereth grace and is sufficient to damn the soul. . christ by the farthing matth. . understands the last paiment of debt , not sinne ; and the apostle light and vain doctrine by hay and stubble : purgatory is to cleanse men from their lesser sins , but precious doctrines or good works are there tried by fire . object . james . . sin when it is perfected brings forth death , therefore not every sin , not sin in every degree . answ. the apostle there sets forth the method and order how sin comes to the height ; the word he useth for sin is of the feminine gender , speaking of the conception and production of sin , he saith , sin when it is finisht brings forth death actually , the least sin merits death ; or the apostle shews when death appears to us most , not in its conception and production , but when it is finisht . object . mat. . . he saith not , we shall be condemned for every idle word , but only that we shall be called to answer for it . answ. the same phrase is used concerning all kinde of sins , yea those that are greatest and most grievous . object . there is a mortal sin , iohn . . therefore a venial sin . answ. he speaks of a mortal sinne , not by nature , or by merit , but by event , the event of which shall certainly be death , and the person out of all hope of pardon . vide bezam . of all words sin hath no diminutive , not in any tongue known to us commonly only the spaniard hath his peccadillo , a petty sin . dr clark. sinnes considered in reference to the object are all great , so peccata sunt aequalia . . the least sin that ever was committed had in it the whole nature of sin , it is tam peccatum , as truly sin as the greatest . chap. viii . of the cause of sinne. sin properly is nothing formally subsisting or existing ( for then god should be the author of it ) but it is an ataxy or absence of goodnesse and uprightnesse in the thing that subsisteth , psal. . . iohn . . iohn . . hab. . . iob . . the church of rome * slanders the protestants , and saith , that they maintain god to be the cause of sin , but we hold that the devil and mans corrupt will are the cause of it . sin in man at first came from satan , iohn . . & . . iohn . . matth. . . the cause of sinne now man is fallen , is from our selves , matth. . . god hath no hand in the acting and approving of sinne , rom. . . & . . he is of purer eyes then to behold iniquity with approbation ; he is the wise permitter , powerful disposer , and eternal avenger of it . god cannot sin , or cause others to sin : . because his will is most holy and pure , and the rule of perfection , isa. . he is holy in his nature , actions , he hath so confirmed his angels in holinesse that they cannot sin . . to sinne is to turn away from the chiefest and last end , therefore he cannot sinne . . god threatens sinners in his word , and punisheth them , therefore he allows it not . . all deservedly hate the manichees , marcionites and libertines , who would make that sacred and dreadful majesty the cause of their detestable enormities , therefore bellarmine doth wickedly in imputing to protestant divines that which they detest with the greatest loathing . that is a great question in divinity , an deus author peccati ex reformatorum placitis statuatur ? four several kinds of power though not in , yet over sinne , may be ascribed to god , a permissive , desertive , restrictive and disposing power . first , a permissive power , else it could not be ; he may permit what he is not bound to hinder . secondly , a desertive power , it would not be if he withdrew not his grace ; sinne needs no efficient cause no more then darknesse , causa deficiens in moralibus efficiens . thirdly , a restraining power , there may be an act of restraining grace on the devil . fourthly , a disposing power , whereby he disposeth and ordereth sinne to some excellent and good end , his glory : when god doth dispose or order the sin of any man , . he doth not infuse this evil but use it . . he useth it not as an evil or sin , but as an instrument . . he would not use it to such an end , but that he is able to raise more good by it , and to counterpoise all the evil in the action . . god did not infuse malice into iosephs brethren , but made use of it rather to a sale then a murder , he sent him before to save much people alive , gen. . . in the beginning of sin gods will is exercised : first , by way of inhibition in giving a law against it . secondly , by way of permission , leaying a lawlesse man to a lawlesse way . in the progresse of sin , god either hinders or over-rules it , in the end , he either punisheth or pardoneth it . and all this without sin , or the least blemish of sin . for in the beginning of sin he sheweth his wisdome : in the progresse he sheweth his power : in the end , he maketh manifest both his justice and his mercy . mr wischart on the lords prayer , petit. . those places acts . . sam. . . besides a permission do expresse an active providence ; he is said to harden and deceive . gods permission is not otiosa but efficax permissio . . god permits sin . . cooperates to the act as natural . . decreed it . . as a just judge he denieth grace . . as the supream judge he useth all these as instruments of his glory . papists and arminians allow god no other power about sin , but what is barely permissive or desertive at most . there are two ordinary similitudes , one from a halting horse , the rider which makes the horse go is not the cause of his halting , but of his going only ; but it is a question whether this clears the doubt , for the rider is but an outward moving cause to the other , he doth not work to the motion of the horse as immediatly as the horse himself doth , therefore this simile were good and fit if that opinion were true , god doth only give being , but not immediately work to the effect it self ; and if the simile were to the purpose , it would be , that the rider besides this outward motion did as immediatly help to going as nature it self . as for the other about a dunghill , the sun-beams that work upon any boggy places and make them smell , but yet they themselves are not defiled : this would illustrate well for all the sins men runne into since the fall , but how will it answer about the first sinne ? for adams nature was not a bog . the best way is to hold these two truths : . god doth not sin nor is not the author of it . . that he hath a providence about it , and for the manner it is hard to determine . object . god bid shimei curse . ans. that was an improper command , and implieth only that god used shimei's tongue as a whip to scou●ge david . object . ezekiel . . wherefore i gave them also statutes that were not good , and judgements whereby they should not live . there god seems not only to permit , but also to command sin . iunius interprets it , ipsis incommoda noxiaque , and mentions some particulars . i gave them in the wildernesse decrees and ordinances , that were not good for them but hurtful ; and judgements that did sentence them to death : so the great annotations , instancing there in some of those judgements . weems understands it of the ceremonial statutes , and nicely distinguisheth between not good and evil : see psal. . , , . the ceremonial statutes were good in their kinde , and in respect of the end for which god ordained them , col. . . some say god did deliver them over into the hands of wicked princes , he gave them over in judgement to obey their idolatrous laws , the statutes of omri : others hold the genuine meaning to be that of the chaldee paraphrase , they observed statutes which were not right , and customs whereby they should not live . some protestant authors have used some incommodious and harsh phrases , yet . they do most of them use but the scripture-phrase , and bellarmine himself useth worse in this matter ; with what face can bellarmine lay to calvins charge that he makes god the author of sin , when he wrote two books against the libertines , as bellarmine himself acknowledgeth . de statu peccati , c. . when the protestants professedly handle the question , an deus si● author peccati ? they determine it negatively , therefore it is not fair for their adversaries to conclude that they hold so by some passages in their writings which may seem to sound that way . chap. ix . of communicating with other mens sins . no godly man ought to partake or communicate with other mens sins , isa. . . ephes. . . cor. . , . tim. . . revel . . . vitia aliorum si feras , facis tua . we are guilty of other mens sins , or communicate with others , first , negatively and privatively , and that . by sinful silence : the heathen knew not the exactnesse of godlinesse , when he said , he repented him often that he spake , but never that he held his tongue . . when one omits to do his duty with that life , courage and zeal which he ought ; as eli reproved his sons , but not sharply enough , and punished them not for their sins . . when one doth not pray for a reformation , psal. . or humble himself for the sins of others , cor. . . cor. . . secondly , more directly and positively : . he who commands or perswades isa. . . as ieroboam who made israel to sin was a cause of all the peoples idolatry , there was not one of the one and twenty kings of the house of israel that departed from the sins of ieroboam . balaam inticed the people of israel to fornication and idolatry ; the devil by being a tempter becomes guilty of all the sins committed by men : eve became a tempter to adam , tim. . . . he who is a minister and servant to execute the evil commands of others , the three worthies in daniel refused to obey nebuchadnezzar , and the apostles would obey god rather then men ; doeg is cursed by god for this , ps. . kin. . . ier. . , . . he that gives consent and allowance to it , levit. . , . though he do not act it , rom. . ult . . he who defends , praiseth and encourageth others that have sinned , he that breaks one of these least commandments , and teacheth others so to do . cajetan holds that to drink till a mans head be giddy is no sin , or a venial one : another holds that there is a lawful idolatry : the papists canonize such acts , to murder and poison princes : the pharisees encouraged the people in sin . . those that familiarly converse with wicked men , cor. . . thess. . . our very presence in idolatrous service is evil , cor. . . permission and connivance at evil , levit. . , . qui non vetat peccare cum potest , jubet . this concerns magistrates and other superiours , if they restrain not sinne when they have power and authority in their hands , sam. . . . provoking to sin , kin. . . ephes. . . gal. . . . giving ill example , as when magistrates and ministers swear , ieroboam by his ill example as well as precepts made israel to sin , mat. . . not that they killed abel , but they went on in their predecessours steps . chap. x. of the punishment of sin . god punished adams sin with originall and actual sinne : see gen. . , , , . the lord sent adam forth from the garden of eden , there is losse of communion , and vers . . he drove out the man as a testimony of his wrath and displeasure . before sin is committed it is inimicus blandiens . in committing it is dulce venenum , after committed it is scorpio pungens . that speech of abner is true in sin , sam. . . it will be bitternesse in the later end . ubi peccatum ibi procella , saith chrysostome , sin alwayes brings a storm with it , lam. . . raro antecedentem scelestum deseruit pede poena claudo . sometimes sins are punished a long time after they were committed , sam. . . the bloud of christ was visited on ierusalem fourty years after ; the wickednesse of eli's sons was visited on the whole family in the dayes of saul : iob saith , thou makest me possesse the sins of my youth . god would shew patience as well as justice , therefore he spares long to see if men will convert without blows . all evils of misery are but the issue of sin , first sin entred into the world , and by sin death . . temporal evils . all publick commotions , wars , famine , pestilence , are the bitter fruits of sin , deut. . there is gods curse on the creature , mans body , all his relations . . spiritual : terrours of conscience , horrours of death , cor. . . are the effects of sin . what an evil is a condemning heart , an accusing conscience ! yet this is the fruit of sin , a wounded spirit who can bear . some will bear outward evils stoutly , nay suffer death it self boldly , but sin will not so easily be born , when the conscience it self is smitten . see this in cain and iudas , many a one maketh away himself to be rid of this vexation . this sils one with shame , iohn . . fear , gen. . . and grief , acts . . the greatest torment that in this life can be fall a sinner is desperation ; when the soul of a man convinced in her self by the number of her hainous offences , loseth all hope of life to come , and casteth her eyes wholly on the fearful torments of hell prepared for her ; the continual thought and fright whereof do so amaze and afflict the comfortlesse soul , that she shrinketh under the burden , and feeleth in her self the horrour of hell before she come to it . . eternal : the everlasting absence of all good , thes. . . and the presence of all evil , mark . . are the consequents of it . iustum est , quòd qui in suo aeterno peccavit contra deum , in aeterno dei puniatur . sin is finite in the act and subject , but of infinite * demerit , being committed , . against an infinite good , therefore it deserves infinite punishment , . the obligation of the law is everlasting . this was the first doctrine which was published to man , that eternal death is the punishment of sinne , gen. . . the devil opposed it , gen. . . the belief of the threatning would have hindered them from sinne . the socinians say , that man should have died in the state of innocency , although he had not sinned , and therefore that death is not a punishment of sinne , but a condition and consequent of nature . the holy ghost assigns death to sinne as the cause . see of it rom. . . & . . our bodies were not mortal till our souls were sinful . arminians say , that there is neither election nor reprobation of infants , and that ●o infants can be condemned for original sin . iacob was in a state of election in his mothers womb , rom. . . all men in the counsel of god are either elect or reprobate , but infants are men or part of mankinde , therefore they are either elect or reprobate . . infants are saved , therefore there is some election of infants , for salvation is a fruit of election , and proper to the elect , rom. . . there is a manifest difference among infants , between those that are born in and out * of the church , gen. . . acts . . & . children of unbelievers are unclean , cor. . . and aliens from christ and the covenant of promise , ephes. . , . . that opinion , that no infants are condemned for original sinne , seems to be contrary to that place , ephes. . . if this were true , the condition of a turks childe dying in his infancy is farre better then the condition of abraham , isaac or iacob living , for they might fall from grace ( say they ) and be damned , but a turks childe dying , according to their opinion shall certainly be saved . the worst punishment of sinne is to punish it with sin , and so god punisheth it sometimes in his own people , isa. . . mar. . . a judicial blindnesse and hardnesse is the worst . see ezek. . rom. . , . revel . . . concerning national sins . sins though committed by particular persons , may be national : first , when they are interwoven into the policy of a state , psa. . . when sin is established by a law , rev. . . & . . & . . ier. . . secondly , when they are universal and overspread the whole kingdom , ier. . , . isa. . . thirdly , when the people that professe the name of god are infected with those sins , gen. . , , . fourthly , when few or none in the nation bewail them , ier. . . fifthly , when they are openly countenanced and tolerated , kings . . when there are no masters of restraint , iudg. . . sixthly , when they are the predominant humour of the nation at that time . the sins of gods people which commonly provoke him to break a nation . . their omissions , that they stand not in the gap , ezek. . , . improve not their interest in him . . when their hearts are inordinately set upon the things of this world , chro. . . mat. . . . when there is a great unfruitfulness and lukewarmness in the things of god , hos. . . . when divisions are still fomented amongst those that fear god , isa. . . desolations in a state follow divisions in the church . the sins which may provoke god against a nation : . idolatry , ier. . . when the true god is worshipped in a way that he hath not appointed . . intestine divisions , isa. ult . compared with . . . incorrigiblenesse under lesser judgements , isa. . . ▪ wearying of god , isa. . , . . unworthy and wicked compliances , hos. . . chap. xi . signes of a christian in regard of sinne , and that great corruptions may be found in true christians . of the first . signs of a christian in regard of sin : first , he is convinced of sin iohn . . the greek word signifies to evidence by demonstration , the spirit so demonstrates it , that a man hath nothing to object , psal. . . secondly , he is free from its dominion , as paul saith , sinne shall have no dominion over you , for you are not under the law but under grace ; and after , being freed from sinne . whosoever is born of god sinneth not , john. they do no iniquity , david . they serve not sin * in the lusts thereof . he hath not an habitual resolution to continue in sinne . thirdly , he is troubled and wearied with the reliques of it , and driven to christ for pardon and help . he is weary of sin , and every sin so farre as he knoweth , specially his own sin , and that iniquity which cleaveth closest to him . his flesh is inclined to it , but his spirit is a verse from it , and even tired and burdened with it , so that he often sighes out in himself the complaint of st paul , o miserable man that i am . still as he prevails more against sin the remainders of it do more afflict him : sinne in it self considered is his greatest unhappinesse , that he hath so vile a nature , is prone to so vile deeds , and doth in many things so foolishly offend , this troubleth and disquieteth him even then when he hath no other crosse to trouble him , and many times imbitters all his prosperity . fourthly , he is grieved with the sins of others , ier. . . ezek. . . ezra . , . see cor. . . david was the great devotionist of the old testament , psal. . ▪ phil. . . the greatest sinners when once converted are most compassionate to others , because they have experience of the power of sin , and have most sensibly felt the goodnesse of god. god is dishonoured by the sins of others , as well as by our own sins , the godly hate sin both in themselves and others , psal. . . of the second : very great corruptions in heart are yet to be found in sincere christians , chr● . . . very few men are recorded in scripture , but their great sins are recorded as well as their graces , except iosiah and some few * others . davids adultery and murder , king. . . some think he was given to lying , psal. . remove from me the way of lying . salomons grosse idolatry , king. . . peters shameful apostasie , mark . . asa's persecution , chron. . . first , for inward corruptions , there is the body of all sins remaining in the soul of every gracious person , though it be mortified and broken , it doth not rule in him . paul writeth to the ephesians and colossians , and wisheth them to put off the corrupt old-man . secondly , for actual , we may say with iames , in many things we offend all ; our infirmities are mingled with our best duties , we break out many times into things we know to be evil , slagitious crimes . the people of god are freed , . from the sin against the holy ghost , iohn . . . from sin raigning . . from a total apostasie , ier. . . they cannot lose all saving grace , pet ▪ . . . from final impenitency , psal. . . godly men may fall into other sins : . the state of grace cannot exempt them , iohn . . . the truth of grace cannot preserve them , their actions come from a mixt principle . . no degrees of grace can preserve them , phil. . . nothing will perfect our sanctification but the beatifical vision , iohn . . they may fall into the grossest errors in judgement , and foulest evils of practice . in the church of galatia some denied justification by the righteousnesse of christ. in the church of corinth some denied the resurrection , revel . . . tertullian fell to montanism . luther to consubstantiation : david into murder and adultery : salomon to idolatry : peter to deny his master with execration ▪ true believers may fall grievously and hainously : . into sins not only quotidiani incursus . august . of daily incursion : but such which do vastare conscientiam , as the schoolmen speak , though they do not excutere fidem . . so as to wound the consciences of their brethren , rom. . . . to wound their profession , tim. . beg . rom. . . . they may strengthen the hands of sinners , sam. . . . they may greatly grieve the spirit . . they may contract a damnable guilt , psal. . . . they may fall so as to bring on themselves great temporal afflictions , ezra . . psal. . . ier. . . . they may be chastened with spiritual afflictions , psal . . . god may in them punish one sin with another . david was punisht with carnal adultery for his spiritual security . . they may lose , though not jus ad regnum , yet aptitudinem regnandi . yet there is a great difference in their sinning between them and the wicked , their spots are not alike : . they have not such a full inward principle to sin . david committed adultery not as zimri with his whole heart , the other had a principle checking him , totus homo sins , but not totum hominis , there is a principle of grace . . they do not constantly sinne , they live not in grosse sins ; it is one thing to fall into the dirt as a sheep , another thing to wallow in it as a swine doth . . these are bitter sins to them , and minister much matter of humiliation afterwards ; david was a murderer and a bitter penitentiary for it , psal. . deliver me from bloud guiltinesse . . they are in a combat and fight with their ordinary infirmities of passions , as paul rom. . & gal. . it makes them often pray , it puts them into sad agonies , as rom. . what they would not do they do , therefore o wretched man that i cannot pray , be humble . . they do at last come out of these with the contrary graces , and delight in them , they mortifie and subdue their lusts , rom. . the law of the spirit frees them from the law of sin , yea they delight in the contrary graces , his delight is in the law of the lord. . they do not only come out of them themselves but set against them in others , the woman of samaria called her neighbours ; lydia her family ; then will i teach transgressors thy wayes . it is a great mercy for the holiest men to be preserved from grosse and scandalous sins , pet. . . reasons . hereby all the actual exercises of grace are suspended , one hath no more use of grace then if he were an unregenerate man , psal. . , . there is a deliquium gratiae as well as animae . . there is a suspension of all the priviledges of grace when one fals into grosse sins , there is an interdiction though not an intercision , a sequestration though not an ejection , psal. . . he alludes to the purging of the leper under the law , he had a right and title to his house , but not an actual enjoyment of it , a man hath communion with god here by the acts of grace and consolations of the spirit , these are suspended . . grosse fals in gods people are commonly penal , the punishment of other sins , sam. . . matth. . , . as sin cannot be called by a worse name then sinne , rom. . ● . so god cannot punish sin worse then by sin . . it leaves a blot on a man which shall never be wiped off . peters denial is spoken of where ever the gospel is publisht ; ieroboam that made israel to sin ; this is that ahaz ; iudas the traitor . . hereby you grieve the hearts of the saints , and strengthen the hands of the wicked . . though god pardon the sin , yet he will not take off the temporal judgement from the person and posterity . the execution of judgement shall begin with them , amos . . pet. . . god will punish his people with greater * severity , lam. . . mat. . . six sorts of godly persons are in danger : first , men in the highest place , magistrates , ministers , david , peter . secondly , men of great parts , knowledge puffeth up . augustine saith of licinius , one of great parts but of a corrupt judgement , cupit diabolus à ●● ornari . thirdly , men of the greatest graces , god leaves sinne in men to keep them low , therefore when men are high in grace he leaves powerful lusts to exercise them . fourthly , men that are carnally confident , as peter , dr pendl●ton . fifthly , those that are censorious against the fals of others , gal. . . sixthly , those that are used to great visions of god ; salomons heart departed from the lord that appeared to him twice , eclipsis lunaris nunquam contingit nisi in plenilunio . the saints of god are often gainers by their sinne , rom. . . good comes to them this way by accident , the lord over-ruling it by his wisdom and grace . first , hereby a man is discovered to himself , sees that in his own heart which he never saw before , chron. . . secondly , the work of his humiliation and repentance is perfected ; this use paul made of his grievous sins , i was a persecutor , saith he . thirdly , the work of regeneration is perfected , luke . . fourthly , he exalts the grace of god : so paul. fifthly , it makes him watch over his own heart , and shun the occasions of sinne the more . sixthly , it makes him the more compassionate to others when they fall , gal. . . chap. xii . two questions resolved about sinne . quest. . how can grace and corruption stand together , so that corruption poisons not grace , nor grace works out corruption , when the admitting of one sin by adam kill'd him presently ? answ. perfect holinesse cannot stand with any corruption , but when the first lines only of gods image are drawn they may stand with corruption . if corruption should destroy grace , or grace corruption formally , yet they may be mixed together in gradu remisso . god hath undertaken not to withdraw himself from them . god ( though he could take away the seeds of sins ) yet suffers such remainders of corruption to abide in his people for divers good reasons : . because the lord delights in this world rather to shew grace to the persons of his servants then to their natures . . because he would humble them * ( as paul when exalted above measure ) and have them live on free grace , pet. . . the devil tempted adam ( though he was created perfect ) telling him he should be as god ; if from a state of sin there should be such a sudden change to perfection , men would be apt to swell . the antinomians will have nothing to do with the law , and then ( since by the law comes the knowledge of transgression ) they think they are without sin , and after , that they are perfect , like god. . he delights in their fervent hearty prayers , he would have his children daily begging of him . . he would have them long to be dissolved and to be at home with him . . that he might magnifie the power of the in-dwelling vertue of his spirit , that a little grace should dwell amidst great corruptions . . that we might deal gently with our brethren when they fall , gal. . . quest. . wherein lies the difference between a man sanctified and unsanctified in regard of the body of corruption ? answ. there are these apparent differences : . an unregenerate man hath a body of corruption in him and nothing else , all his thoughts in him are only evil continually , a regenerate man hath a body of grace as well as of corruption . . the natural man carries the guilt of it with him , the reward of his body of sinne is death and destruction , but in the regenerate man the guilt ( that is , the power to binde him over to the wrath of god ) is wholly done away in the bloud of christ : gods displeasure doth not redundare in personam , the person is pardoned though the sin remain . . the body of corruption hath the whole rule in the unregenerate man , it is the active principle from which all is wrought , but in the other grace strugleth against it . the papists say , . there is no such body of corruption left in a man when he is regenerate , in baptism , or when regeneration is wrought the body of corruption is taken away : . they say , concupiscence never was a sin , but was in adam in the state of innocency : . that the good workes of regenerate men are perfect . this may minister consolation to the people of god who finde these reliques of corruption , they are unteachable , sinful , can do nothing well . . this is the condition more or lesse of all the servants of god. . these corruptions are not imputed to thee , the lord loves thee as well as if thou wert rid of them . . thy loathing thy self for them is as pleasing to god as if thou couldst perform perfect duties . . christ will reign in thee in the midst of these his enemies . . he will deliver thee from these reliques of corruption when he hath done good to thee by them . . this should make thee humble and watchful . chap. xiii . of the saints care to preserve themselves from sin , and especially their own iniquities . gods people must and will carefully preserve themselves from wickednesse . . they must bend their care most against their own sins . the first proposition is proved out of iohn . . our saviour saith , take heed to your selves of the leven of the pharisees , and take heed of covetousnesse , take heed to your selves that your hearts be not oppressed with surfetting and drunkennesse . paul bids timothy to keep himself pure , cor. . . among other fruits of godly sorrow the apostle begins with care or diligence , which is the duty we are now speaking of , viz. a care not to sin , psal. . i hid thy law in my heart , that i might not sinne against thee , i took pains to with-draw my self from sinne , let every one that nameth the name of the lord depart from iniquity . reasons . why the people of god ought to keep themselves in this manner . . why they can and will do so . first , they are bound to do so in divers respects : . because of the many advantages which sinne hath against them , in regard of which they will be miserably overtaken with it , if they do not look to themselves : . a naughty nature within them by which they are apt to all sinne , as occasion , temptation , and their natural ability doth serve , which if it be not opposed will break forth very much . . we have an enemy the devil , who doth observe and watch us with all subtilty and malice , with unwearied diligence , it is his businesse to draw us to sinne , to suggest evil fancies into us , and to work upon our corruption , we see how he impoisoned our first parents when they were not careful . . the world is stored with variety of means to draw a man to every sin , objects to every sense , incouragements , provocations , examples . great danger of sinning requires great diligence to prevent the danger . . we must consider of the hurt that will befall us from sinne , if through our carelesnesse we suffer it to get the better of us , not to speak of the mischief of eternal death , a holy man may run into great sins , and shall surely do so without great care and watchfulnesse , and those will be very hurtful unto him , they will break off his communion with god , interrupt the peace of his conscience , deface gods image in him and disable him from praying or doing any good duty , and fill him full of doubts , fears and horrours , and make him grow worse and worse . . with due care and diligent observing of our selves ; a godly man may much prevail to keep himself innocent from great transgressions , and unspotted of the world . secondly , the saints can and will keep themselves from sin . reasons , . because they have received the divine nature , by which they shun the pollutions that are in the world through lust , by which they are made sensible of the evil of sin , and framed to a loathing and hatred of sin ; every true christian hath the spirit which will make him lust against the flesh . the wisdom of the world is to keep themselves from misery , the wisdom of saints is to keep themselves from that which is the cause of all misery , and the worst of all misery , from iniquity . the godly will not only be carefull to abstain from evil acts , but to subdue their lusts , to crucifie sin in the thoughts and desires , rom. , . . the chief dominion of sin is in the heart , there is the evil treasure , the root . . this is contrary to the chief part of the law ; the letter of the law is against the acting of sin , the spirit of it is against lusting . . this is the strongest part of sin and hardliest subdued , cor. . . the way to keep our selves from sin , . often and earnestly call upon god to keep you by his spirit of wisdom and strength , for you are not able to keep your selves . . often renew and settle in your own hearts a resolution of not sinning , and that upon spiritual grounds and considerations taken out of gods word , pet. . . david saith , i hid thy word in my heart that i might not sin against thee . this hiding the word is a calling to minde , and serious pondering the commandments , threats , promises , exhortations , examples and reasons of gods word against sin in the generall , and against such and such sins in particular , and pressing them upon our selves till they have wrought in us a setled and determinate resolution , i will not sin , i will not do this and this evil . . it is requisite to observe and oppose the first rising of sin in the motions and desires thereof , in the thoughts of it , with a sigh , groan , ejaculation , calling to minde some text of scripture against it , and stirring some detestation of it , and calling upon our selves to keep our former resolutions against it : the conception of sin is by the stirring and moving of ill desires within . . shun the occasions of evil , gen. . . prov. . . all those things which our selves have found in our experience to provoke and stir our corruptions and to give them advantage against us , solomon saith , look not on the wine when it is red , prov. . . secondly , our care of avoiding sin must shew it self specially against our own sins , ezek. . cast away all your transgressions by which you have transgressed , psal. . . reasons , . where the danger is greater , the care of preventing must be most used . every man is soonest and most easily overtaken with these sins . . what will be a greatest proof of his truth and sincerity , and so the surest foundation of his comfort , that should he be most carefull to practise ; this will make it appear that he strives against sin because it is sin , when he striveth against those evils that are most pleasing to him . . what will most further him in the works of sanctification and amendment of life , that ought he most diligently to indeavour ; now in prevailing against ones corruptions he shall most further the work of grace and holiness in himself , kill that sin , and the rest will be more easily killed . . there we should bestow most pains , in which if we do not use care we lose our labour in other things . means were prescribed before to be used against sin in generall , you must apply these in particular against your particular sins . pray often against these , meditate and resolve most against these , observe and resist most the first rising of these , shun the occasions of these first . a diligent and constant care to resist a mans own corruption , is a sure proof of uprightnesse , and such a one shall enjoy the comfort of his sincerity in due time . chap. xiv . of the cause of forbearing sin , of abhorring it , and of small sins . the main cause of our forbearing any sin should be the sinfulnesse of it , that is , because it is repugnant to gods will , and offensive to him , isa. . . so ioseph , how shall i do this great evil and sin against god. loe what did curb him from that wickednesse which in the verdict of carnall reason he had so much cause to have committed , and he might have done with so much safety and assurance , even this , it was a sin against god , ier. . . nehem. . . psal. . . psal. . . reasons , . this is the very proper cause of all the other evil effects of sin , and herein doth the very evilnesse and vilenesse of it consist . the foul nature of sin stands in this , that it is offensive to god and opposite to the will of that excellent majesty to whom all creatures ought to be subject . . our forbearance of sin is no otherwise a fruit and effect of love to the divine majesty , then if we forbear it on this ground , and further then it ariseth from this ground it is nought worth to our comfort , nor shall bring us any everlasting reward , ezra . . eadem velle & nolle , ea demum firma est amicitia . . unlesse this thought make us flye from sin we shall never forbear it constantly nor universally , because no other motive will still and every where hold . we must not only avoid sin but abhorre it , psal. . . isa. . . rom. . . david saith , i hate vain thoughts . paul mentioning divers evils , saith , god forbid . the wicked , and much more wickednesse , is an abomination to the just , sam. . . rom. . . sin is often exprest by abomination ; 't is so to god , it should be so to men . reasons , . because our affections must be conformable to god's . prov. . . he hateth nothing simply but sin , and sinners for sins sake . . sin in it self is most hatefull , because most hurtfull to man and injurious to god : the ground of hatred of any thing is the contrariety of it to our welfare ; as we hate wilde , fierce and raging beasts for their mischievousnesse ; a toad and serpents for their poisonousnesse which is a strong enemy to life and health : so we hate thieves and murderers . sin is the most mischievous and harmfull thing in the world . our hatred against sin must have these properties . . it must be universall , we must hate all sins , psal. . . iames . . pet. . . our own as well as others sins , gainfull and profitable sins , as well as others : hatred is of the whole kinde , see iob . . . sutable to the nature of sin , hating those sins most which are most palpably sinfull . . moderated with pity and compassion toward the sinners . there are many arguments to deterre us from small sins . . quia difficilius caventur , it is a thing more difficult to avoid them then greater . . quia difficilius curantur , because the wound given by them is the more difficultly cured , as a prick made with a bodkin or steletto , if it be deep , is more dangerous then a wound given with a greater weapon . . quia ad majora viam muniunt , because they are a preparation and disposition to greater offences , as little theeves which creep in at the windows and open the door to the greater . . quia parva peccata crebra it a nos praegravant ut unum grande , small sins with their multitude as much hurt the soul as great sins with their weight , greatest rivers are fil'd by drops . dr feately . see psal. . . how shall we do to get the heart affected with secret sins , affections follow knowledge . four considerations may get a remorse in the soul for these things . . think of the holinesse of god , iob . , . sam. . . . your own pronenesse to sin , psal. . . sins in the whole course of your conversation , sins in prayer , recreation , businesse . . the exact purity of the law , which condemns every irregular excesse and defect , lust , motion . . consider the strictnesse of the last account , cor. . . chap. xv. of some particular sins , and specially of ambition , apostacy , backsliding , blasphemy , boasting , bribery . ambition is an inordinate desire of outward promotion to places of honour and wealth . it is inordinate , . when it is carried after such honours as may not lawfully be possessed by him that desires them . . when to an higher place then that one hath already ; as every one must be content with his goods , so with his place . . when the desire is overvehement a , such as makes him to take irregular courses to satisfie them , or to be extreamly discontented , if he fail of his purposes . absaloms ambition made him basely to crouch to the people . . when it seeks alone it self and not the glory of god and publick good . the pharisees were very ambitious , matth. . , , , . luke . . matth. . , . the jesuites have most traiterously cast the platform , and do go about so much as the wit of man can devise , to bring all kings , princes and states under their subjection . pars. quodl . of relig. and state , quodl . . answ. to th artic. see more there , and answer to the th article . in his answer to the th article , he saith , the jesuites have given it out for england by name , that it should be made an island of jesuites . tertullian cals ambitious men animalia gloriae & famae negotiatores . the whole world satisfied not b alexander . unus pellaeo juveni non sufficit orbis , aestuat infaelix angusto limine mundi . juvenal . sat. yet diogenes was more ambitious in refusing all honours , then alexander in rejecting none . we must labour to mortifie it , by telling our selves often and seriously . of the vanity of this outward greatness which is but a bubble ; those that are advanced highest for worldly greatness , are as full of discontents as any other men under heaven . . by convincing our selves that ambition is a damnable sin . . of our unworthinesse of any good thing , and the danger of high places . see rom. . . phil. . . psal. . , . qui bien se cognoit , pe● se prise . . labour to be ambitious of honour from god and our consciences , rom. . . the greek word signifies an high ambition to preach the gospel . the same greek word is used also to the like purpose , cor. . . & thes. . . there is a holy ambition , habet & sapientia sui generis superbiam . lactantius . it should be our ambition to serve god in the highest way of duty , and to obtain the highest degree of glory . apostacy . apostacy and backsliding are usually confounded ; yet some distinguish them , and say , apostacy is a totall and finall departure from the faith once professed . backsliding is a falling again into our old sins for a time , out of which we recover through gods grace , being renewed again by repentance . apostacy is partiall or totall , particular or universall , temporall or finall , of the head , heart , and life . the question is not whether grace being a creature be defectibilis , in its own nature defective , whether a creature being left to himself may fall off ? grace where it was perfect , was not able to defend it self . the angels and adam ( we know ) fell . bishop carleton against montague , ch . . thus states the question , whether they that are according to gods purpose predestinated , called and justified , may lose these graces of their predestination , calling and justification : this ( saith he ) the orthodox church hath alwaies denied . the arminians who admit no other predestination but conditional , affirm it , and none but pelagians and arminians . eminent professors that have attained only common grace , may fall from a form of godlinesse , acts . . compared with tim. . we must distinguish betwixt gifts or common graces , and true sanctifying graces ; the first may be lost , not the other . in sanctifying graces there may be an intermission of the act , a remission of the degree , rev. . . & . . but not an utter and totall amission of the habit . a godly man may fall fearfully and dangerously , when god withdraws his assistance , but not totally and finally ; he may decay in the degrees of grace , that he may never recover it to his dying day , neither the strength nor comfort of grace that he formerly had : perpaucos invenies qui redeant ad gradum pristinum , bernard ; yet it is a great sin for a godly man to fall from any pitch of grace obtained , heb. . . rev. . . our own times afford many sad instances of apostates , professors turned apostates , nay pleaders for apostacy . these things premised i shall indeavour to prove that a true beleever cannot fall totally and finally . scripture proves it , psal. . . cor. . . prov. . . not totally , ioh. . . iohn . . nor finally , iohn . , . pet. . . god and christ have agreed to uphold him . perseverance in grace to the end is a gift of god given to true beleevers , rom. . , , . the chain is so linked together that it cannot be separated . he whom god purposed to predestinate must needs be predestinated , he that is predestinated must needs be called , he that is called must be justified , he that is so justified must be glorified . but no man can come to glory without perseverance to the end . mr. burgesse in his treatise of grace and assurance , sect. . serm. . on iohn . , . saith , this place is brought to prove perseverance in grace , and no strength of wit hath yet been able to overcome it ; and he interprets it , sinneth not as one who is of the devil his father , all within him is not corrupted , so that he makes sin his trade , his custom and delight . he cannot fall into the service of sin totally and finally . whether this seed of god be faith , or the word of god , or the grace of gods calling according to his purpose , or the spirit , or any of these , or all these , it proveth our purpose , that all is not fallen away , then the man in whom it abideth cannot fall totally . b. carlton against mountague . iohn . . hath everlasting life , it shall be as truly given him as if he had it already in possession . st austen hath observed out of the exposition of the lords prayer made by cyprian , that almost in every petition we pray for perseverance . so then that prayer will uphold the doctrine of perseverance , as the articles of the creed do generally that of assurance . objections answered . first , if one degree of grace may fail , why not another , and so grace wholly decay ? answ. some say all the degrees of grace which a godly man obtains by trading with grace as a talent , may be lost , but the first stock which god gave him to trade withall , called incorruptible seed , the seed remaining cannot be lost . he may be brought to the first stock that god gave him to trade withall . secondly , we reade many examples in scripture of forward disciples that seemed to be sanctified , and fell , iudas an apostle , d●mas and alexander companions of paul , and nicholas the deacon . answ. these were only temporary beleevers not true converts . common graces may fail , but not sanctifying . thirdly , the scripture speaks of those that denied the lord that bought them , pet. . . answ. that text is the strongest for apostacy ; he means bought in respect of externall profession and esteem : some say their services were bought , not their persons . fourthly , others urge that place much , ezek . , , , , . this text ( saith plaifere in his apello evangelium , c. . ) by no evasion can be avoided , if the comparison there between a righteous man and wicked be well observed : for deny you any wise that a righteous man can turn away from his righteousnesse and dye , and i will deny likewise that a wicked man can turn from his wickednesse and live ; and so we shall solvere scripturas , make void the holy word of god : if a supposition putteth nothing in the one it putteth nothing in the other ; if the wicked there whom the text speaks be truly and legally a wicked man , then the righteous there is truly and evangelically a righteous man : for legally righteous the scripture knows but one . if it be ever seen that a wicked man turns from his wickednesse and lives , then it may as well be seen that a righteous man may turn from his righteousnesse and dye . there are several answers given to this objection . the scripture here considers a man as of himself , and what he is by his own power , not what he is by a covenant of grace , which is only per accidens and ex hypothesi a meer extrinsecall and accidentall thing to a man. some say this place in ezekiel is to be answered as heb. . . if any man draw back , my soul shall have no pleasure in him . such threatnings do not suppose that the regenerate and true beleevers shall ever fall away , but are means to preserve them from it , by filling their hearts with holy fear , luke . , . rom. . . heb. . ult . gods promises do not make way to his threatnings , but his threatnings make way to his promises : god doth therefore threaten that he may not fulfill , but doth therefore promise that he may fulfill . mr. bridge on rom. . . the scope of the place ( say some ) is to answer a most unjust calumny that the jews in their captivity cast upon god , that he visited the iniquity of their fathers upon them ; thence they said the waies of god were not equal : the prophet clears the justice of god , and tels them god punisheth no man for anothers sins of which he is not guilty . god may inflict a temporall death on a righteous man , and that in displeasure for falling from the degrees of his righteousnesse , as on moses and iosiah . dr. feately in his pelagius redivivus gives three answers to this place , the last is , that the prophet speaketh here of actual righteousnesse which may be lost , and is lost by the committing of any wilfull grievous sin against conscience , not of habitual which cannot be lost . others say this place and that ezek. . . only speak of the temporal destruction of gods own people . i delight not in your ruine as a tyrant that delights in cruelty , or as an inexorable judge . secondly , these places only shew the possibility and acceptation of repentance , not gods inward purpose ; as a holy god he delights not in sin , as a mercifull god he delights not in judgement . object . . there are exhortations and threatnings , that if you forsake god he will forsake you ; so david to solomon , and take heed you lose not the things you have wrought ; watch stand fast . answ. the perseverance of gods people is certain , yet morall not physicall , therefore exhortations , admonitions and threatnings may well be used to stirre up gods fear in them , which is a means to make them hold out to the end . object . . those examples of david when he committed adultery and put uriah to death ; and peter when he so shamefully denied his master , are urged also to prove apostacy . ans. but i may say of david and peters faith , and others that fell into enormous sins , with tertullian , caepit arescere , sed non exaruit . mota fuit , sed non amota ; concussa , sed non excussa aut extincta . the . psalm , and christs prayer for peter prove the same more fully . see dr. prideaax his ephesus backsliding . mr. robbinsons essayes , observ. . the fals of eminent professors should make the people of god afraid , luke . . rom. . . cor. . . heb. . . cor. . . tim. . , . god hath recorded the fals of his people , . ut ostendat infirmitatem nostram . . ut ostendat judicium suum . where there is a principle of grace a man will fear sin as the greatest evil , eccl. . . pauls great fear was not to suffer , but sin . . the saints finde by experience that there is the same corruption in themselves that in others , prov. . . rom . , , . . because they know themselves liable to the same temptations , neminem prorsus dei gratia intentabilem facit . prosper . . they are liable to the same desertions from god ; the saints of god may fall into cursed opinions and very sinfull practises , sam. . . . the greater the person is that fals , and the more dreadfull the fall , the greater ground of fear , neh. . . matth. . . rev. . , . there are divers grounds and roots of apostacy . . unbelief , heb. . . & ult . faith unites the soul to christ , and preserves it in him ; by it we stand . . the love of the world , tim. . . iohn . . . living in the practice of a known sin , thes. . , . . carnall security . . needlesse society with wicked men , and base fear . remedies against apostacy . . labour to be well principled in the grounds of religion . . keep your hearts in continual fear , blessed is he that feareth alwaies ; this will keep a man low in his own eyes : pride of parts and gifts betrayes men to errour . . be sincere , live up to your knowledge , tim. . . he that begins in hypocrisie , many times ends in apostacy . blasphemy . according to the notation of the greek word , it signifies to hurt ones fame or credit ; yea in the hebrew also a blasphemer of god is said to strike through the name of jehovah , lev. . . it was so detested of old , that whereas it had a name , yet they did expresse it by an antiphrasis , and used the word blessing instead of cursing , king. . . the jews were wont to rend their garments at the hearing of the name of god blasphemed , isa. . ult . & . . acts . . to expresse the rending of their hearts with grief and indignation . the school divines thus describe it , if one deny any thing concerning god which agrees to him , or affirm any thing of him which doth not agree to him ; or when that is attributed to the creature which belongs to the creator . vide aquin. secunda secundae q. . art. . the name of god is blasphemed in regard of the matter and manner . in regard of the matter god is blaspheamed two waies ; either privatively , by taking away from him that which is due unto him , and wherein his honour consisteth . or positively , by attributing that unto him which is unbeseeming his majesty , dishonourable to his great name . in regard of the manner , when any thing is spoken of god ignominiously , contemptuously , as exodus . . kings . . dan. . . i would i were able to resist god , said francis spira . gregory the th reckoned three famous impostors of the world , moses , mahomet and christ. iulian blasphemed christ living and dying . the heathens would never suffer their gods to be blasphemed , but punished such as were guilty thereof by the power of the magistrate . socrates was put to death for blaspheming their multiplicity of gods. master burroughes irenicum chap. . the very turks who account of christ but as a great prophet and powerfull in word and deed , inflict death upon that man that speaketh blasphemies against jesus christ. hereticks ought to be put to death now , as well as false prophets under the law ; the equity of the judicial law remains , of putting blasphemers to death , cartw. against whit. when servetus condemned zuinglius for his harshnesse , he answers , in aliis mansuetus ero , in blasphemiis in christum non ita , in other things i will be mild , but not so in blasphemy against god. for immediate blasphemy against god himself , it was capitall , levit. . . the civil law herein followeth the divine law , blasphemi ultimis suppliciis afficiantur . others have punished this sin with cutting off , or plucking out the tongue , and that deservedly ; for that tongue is unworthy ever to speak more that shall dare once to speak against its creator . lewis the th , king of france , stiled the saint , publisht an edict for the burning of blasphemous persons in the lips ; a noble man having offended in that kinde , and being brought to the king , many interceded for him , that such an infamous punishment might be changed to another . the king would not hearken to their requests , but said , he himself would take it for an honour to be marked so on his forehead , if by that means he might drive away that enormous sin out of his kingdom . helps against it . . labour for a distinct , well-grounded knowledge in the principles of christian religion , iude . . receive the love of the truth , thess. . . . walk in the truth , iohn . cor. . . tim. . . . pray earnestly , iude v. . it s a question among the schoolmen , utrum damnati blasphement ? aquinas thinks it credible , that after the resurrection they shall vocally blaspheme , as the saints shall vocally praise god : and some say damnati dum blasphemant deum , in hoc peccant , because they are bound to an eternal law . after this life the demerit of sin ceaseth , you shall give an account for the things done in the body , cor. . . the soul sins after , but shall not be judged for those sins ; as in heaven good actions pertinent ad beatitudinis praemium ; so in hell evil actions pertinent ad damnationis paenam , saith aquinas in the same place . of blasphemy against the holy ghost . it is called the great transgression , psal. . . and blasphemy against the spirit , matth. . blasphemy against the spirit is , when a man doth maliciously and proudly revile and despite the truth of the gospel and word of god , which he certainly knoweth . it is called the blasphemy against the spirit , because it is against the knowledge wherewith a man is lightened by the spirit of god , cartw. on matth. . . it is called the sin against the holy ghost , not that it is only against the third person in the trinity , the three persons make but one divine essence ; but because it is a direct opposition and resistance of the light of knowledge with which the holy ghost hath enlightened it . non dicitur blasphemia spiritus ratione personae illius : sed ratione propriae ipsius in hominibus energiae , quatenus spiritus sanctus est is , qui in veritatis lucem introducit . rivet . in exod. . vide thom. aquin. da dae quaest . . artic. , , , . it is called sin against the holy ghost , not in respect of the essence , but of the office of the holy ghost ; this sin is all malice , wilfull without any infirmity , he being pleased with malice for it selfs sake . capell of tentat . part . . c. . origen ( as bellarm. l . de paenitentia c. . alledgeth ) thought that every sin committed against the law of god after baptism , was the sin against the holy ghost ; so novatus . austen makes it finall impenitency . the shoolmen say any sin of malice . it is conceived by some that the presumptuous sin in the old testament is the same with , or answers to the sin against the holy ghost in the new : and that which leads to this apprehension is , because no sacrifice was appointed for that under the law , as this is said to be unpardonable under the gospel , heb. . . but by psal. . . it seems to be a pitch of sinning beyond presumption . it is described to be a general apostacy and revolt of a man wilfully fallen from the truth known , even to a malicious persecuting and blaspheming of it . mr. bedford of the sin unto death , out of iohn . . mr. deering on heb. . , , . saith , it is a general apostacy from god with wilfull malice , and an unrepentant heart to persecute his truth to the end . mr. white in his treatise of this sin , thus describes it , it is a wilfull , malicious opposing , persecuting and blaspheming the truths of god , against knowledge and conscience , without ever repenting and grieving for so doing , but rather fretting and vexing that one can do no more . it is a totall falling away from the gospel of christ jesus formerly acknowledged and professed , into a verball calumniating and a reall persecuting of that gospel with a deliberate purpose to continue so to the end , and actually to do so , to persevere till then , and so to passe away in that disposition . it is a spitefull rejecting of the gospel , after that the spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof . it is a sin committed against clear convincing , tasting knowledge , with despight and revenge , heb. . . . it must be a clear knowledge ; an ignorant man cannot commit it . . such a knowledge as le ts in a tast of the goodnesse as well as discovers the truth of the gospel , heb. . . yet goes against this knowledge with despight , opposeth the motions of gods spirit with rage , this puts a man into the devils condition . compare heb. . , . with . , . it is a voluntary way of sinning after one hath received , not only the knowledge , but the acknowledgement of the truth , so much knowledge as subdues the understanding . the will is chiefly in this sin , he sins wilfully , he trampleth under his foot the blood of the son of god , sins maliciously and with revenge . the jews put christ to death with the greatest malice . the conditions of that sin are , . hatred of the truth . . a settled malice . . an obstinate will. . an accusing conscience . therefore this sin is distinguished from other sins by three degrees . . that they all fall toti . . à toto . . in totum . . toti , because they fall from god and his gifts , not out of infirmity or ignorance , but out of knowledge , will and certain purpose . . a toto , because they cast away and oppose the whole doctrine , his authority being contemned . . in totum , because they are so obfirmed in their defection , that they voluntarily oppose and seek to reproach the majesty of god. but the specificall difference of this sin is , that they reproach those things which the holy ghost hath revealed to them for true , and of whose truth they are convinced in their minde . this sin necessarily supposeth the knowledge of the mediator : wheresoever there is any mention of it in the new testament , there comes with it some intimation of the works of the mediator . in matth. . they opposed christ in his miracles : in heb. . paul instanceth in their crucifying again of christ , heb. . speaks of their trampling under foot the son of god. the devils sinned against light and with revenge , but not against the light of the second covenant , this sin is purely against the gospel , heb. . & . , , . objectum hujus peccati non est lex sed evangelium . matth. . . he that commits this sin shall neither be pardoned in this world , in foro conscientiae , nor in the world to come , in foro judicii , neither in this world per solutionem ministerii , by the ministry of the word , nor in the world to come , per approbationem christi . when once the means of recovery by the gospel are neglected , contemned and despised , then there is no place for remission ; see heb. ● . . the sacrifices in the old law were effectual in their time to the expiation of sin , if joyned with faith . the sacrifice of christs death was alwaies effectuall ; but if this also be despised , this being the last , there is no more sacrifice for sin , and yet without sacrifice no remission . it is called the sin unto death , not because it may kill , for no sin but may kill if it be not repented of , but because it must kill . divines observe two sorts subject to this sin . some have both known the truth and also professed it , as saul , iudas , alexander the copper-smith , all these made profession of the gospel before they fell away : others have certain knowledge of the truth , but yet have not given their names to professe it , but do hate , persecute , and blaspheme it , such were the pharisees , matth. . all they who fall into this sin , first do attain unto a certain and assured knowledge of the truth , though all do not professe it . absolutely to determine of such a one is very difficult , neither is there any sufficient mark but the event , viz. finall impenitency . but the grounds of suspition are such as these . . prophannenesse . . doubting of every saving truth and impugning it . . envying anothers grace and happinesse . . blasphemy . . want of good affections . many christians are ready to a suspect that they have sinned against the holy ghost . some divines give this as a rule , if the lord give you a heart to fear that you have sin'd against the holy ghost , then you have not . boasting . a man boasts when he is full of that which he thinks excellent , and to adde worth and excellency to him , psal. . . & . . & . . it is one of the sins of the tongue , sam. . . a high degree of pride , see ezek. . , . rom. . . there is vera and vana gloriatio , the highest act of faith is to glory in god , we make our boast of god all the day long , psal. . but to boast of god when one hath no interest in him , is vain . bribery . a bribe is a gift given from him which hath or should have a cause in the court of justice , to them which have to intermeddle in the administration of justice . bribery or taking gifts is a sin , exod. . . the same is repeated , deut. . . isa. . . prov. . . psal. . . hos. . . amos . . micah . . reasons , . from the causes of it , . covetousnesse . samuels sons inclined after lucre and took gifts . . hollownesse and guile . . a want of love of justice . . a want of hatred of sin . . the effects . . in the parties self that offends . . in others . . in himself , the bribe blindes the eyes of the wise , sam. . . exod. . . it makes him unable to see and finde out the truth in a cause . . it perverts the words of the righteous , that is , it makes them which otherwise would deal righteously , and perhaps have had an intention of dealing righteously ; yet to speak otherwise then becomes , it exposeth the offender to condigne punishment . solomon saith , a gift prospers whither ever it goeth , and it makes room for a man , meaning , that otherwise deserve h no room . for the punishment of it , see iob . fire shall devour the tabernacles of bribery , meaning , that god will not fail by some or other means to bring destruction upon those families that shall thus augment their estates . for others , . it doth make all that are rich bold to sin , because they hope to bear it out . . it makes rich men also bold to do wrong . . it grieveth the heart and spirit of the innocent that is in low estate , and makes him call to god to be his avenger . . it overthroweth the throne , prov. . . it brings publick desolation . it is lawfull to pacifie an angry foe with a gift , so did iacob ; but to hire and corrupt a judge with a gift is unlawfull . he cannot lawfully take , therefore neither thou lawfully give , seeing these two are mutual causes and effects , and therefore can hardly be separated in their guiltinesse . cambises caused a bribing judge to be flaid quick , and laid his skin in his chair of judgement , that all judges which should give judgement afterward should sit in the same skin . chap. xvi . of carnal confidence , covetousnesse , cruelty , cursing . carnal confidence . confidence in generall is that affection of the soul whereby it rests it self in the expectation of any good from any thing . therefore carnal confidence is a vice whereby the heart of man rests it self in the looking for any good of any kinde from any thing but god alone . he is carnally confident which promiseth himself any thing desirable , as health , deliverance out of trouble , long life , because he hath such or such outward means , which he thinks are able to bring forth such safety unto him . the scripture cals it making flesh our arm : a man is said to make that his arm which he thinks himself strong and safe if he have ; and so he is said to make riches a strong tower in the same sense . men are prone to this sin of false confidence . david trusted in his strong hill . asa in the physicians . the israelites in egypt for chariots and horses , sam. . , , . luke . . the grounds of it are , . ignorance of god , whose strength and greatnesse together with his grace and goodnesse the minde apprehends not , psal. . . . ignorance of these earthly things , their weaknesse , mutability , and disability to help and comfort , isa. . . the prophet brings in the leud men of his time flattering themselves and soothing up their own hearts with fair words , and promising all safety to their own souls in derision and despight of all his threats , if a plague come through the land it should not touch them ; by vanity and falshood they meant wealthy friends and outward support , which the prophet here cals by this name ironically . this is a great evil , . it is a denying of god , iob . . trust is only due a to him , such a one sets up another god , ion. . . a covetous man is therefore called an idolater , ephes. . . and covetousnesse idolatry , col. . . . it is the ground of all our miscarriage in practice , iohn . , , . the world is a great hinderance to our keeping the commandments . . it is the ground of all disquiet , if you would live a happy life seek a fit object for your trust , psal. . , . & psal. . . expect all good things from god alone . abraham looked for a childe from god when nature failed him . this confidence in god is shewed , . by preferring his favour above all things . . by making his name our refuge in all troubles . . by using all good means and only good to get any good thing , and that without carking and vexation . . by comforting our selves in him when all means fail us , sam. . . signes of false confidence . . the inordinate desire of any earthly thing . what a man desires more then he should that he looks for some good by . . immoderate joy when he hath gotten it . he that findes great joy in any thing , doth therefore joy in it because he thinks he shall be better for it . . impatience in the absence of it , iob . , . . to grow bold to do evil and carelesse of doing good in respect thereof . the cure of carnal confidence . . consider how pernicious this vice is , it withdraws the heart from the lord , ier. . . and brings his curse on the soul and body . . it makes one unable to use well that which he hath . . consider the weaknesse and uncertainty of all outward things . . meditate on those places , psal. . . & . . tim. . . covetousnesse . is an insatiable desire of having , or an inordinate love of money , avarus quasi avidus aeris , isidor . it lies in the heart , but is reckoned by the apostle among outward grosse sins , because it is consummate by outward fordidnesse . it is taken two wayes . . for detaining or taking other mens goods in an unlawfull way , and so it is opposed to justice . or . for an inordinate desire to get and hold , though god call for it , and it opposeth liberality . the desire is inordinate , . for the measure of it , when it is vehement and strong , seeing wealth is a thing of a base and contemptible nature , not worthy any earnestnesse of desire . . for the quantity of the object , the summe of wealth desired , if he suffer his desires to be carried after more then that which is sufficient for the providing of meat drink and cloth for himself and his in a comfortable sort , affecting an overplus : the proper end of riches is comfortable maintenance . . for the end of ones desiring , when it is to serve and set up himself , and is not to fit himself to do god service , and to profit mankinde . laban and nabal , whose names anagramatize each other , are examples of avarice . it is a great and dangerous sin , isa. . . hab. . . col. . . sam. . . prov. . . ier. . . the same prophet complains of the people in his time , that from the least of them to the greatest of them , they were all of them coveting covetousnesse , as the words are ; that is , given unto it , did yeeld their hearts to a desire of gain ; which complaint also he renews , ch . . . and in both places alleadgeth it as a cause of great sins , ezek. . . the lord so hates it that the godly should not company with such , cor. . . in the body when the spleen swels all other parts decay and consume ; so when the heart swels with desire of riches , all the graces of god consume and fade away . when all other sins wax old , this waxeth young in thee . reasons , . from the causes of it , . ignorance of the goodnesse , mercy , power and excellency of god , and of the faithfulnesse , profitablenesse , desirablenesse of things heavenly and spiritual . he knows not god nor the worth of the graces of gods spirit , nor the excellency of his heavenly kingdome , who is glewed unto these earthly , deceitfull vanities : and withall he doth not conceive of the worthlesnesse of these trifles , who suffers his heart to be deceived with the same . . errour : he is in a strong and palpable errour concerning them , imagining them to be of more power and ability to profit him then in truth they be , he overprizeth earthly things , and imagineth riches to be a strong tower and castle of defence . . he puts his trust in riches , and dreams that he shall be so much the more happy by how much the more rich , yea that he cannot be happy without riches . . the effects of it . . the evils of sin which slow from it generally ; it is the root of all evil , it will make a judge corrupt , as sam. . . a prophet deal falsly with the word of god , as ieremiah complains ; it will make a man to lie , deceive and couzen in his dealing ; it will make a woman unchast . more particularly , . it choaketh the word of god. . it causeth that a man cannot serve god , for it is impossible to serve god and mammon . it causeth that he cannot desire heaven nor set his heart on the things that are above ; it sets a quarrel between god and man , for the love of the world is enmity to god. . the evils of punishment that ensue upon it . paul saith , it pierceth a man through with many sorrows : they fall into perdition and destruction ; they shall be damned . covetous men are ranked in scripture with whoremongers , drunkards . how shall i know that my heart is covetous ? . if a man be alwaies solicitous in caring about the things of the world ; our saviour describes covetousnesse by carking and divisions of heart : this is to minde earthly things . . if joy and fear do depend upon the good successe of these outward things , rejoyce when riches increase , but are dejected otherwise . . if a man be quick in these things , and dull to any good thing . . if the service of god be tedious to thee because thou wouldst fain be in the world : when will the new moon be gone ? . if he be distracted in gods service , if their hearts run after their covetousnesse . . if one esteem those that are rich for riches sake . . nigardise , prov. . . eccles. . . means to mortifie this sin . . be affected with your spiritual wants , psal. . . let the heart be deeply sensible of the want of christ and his sanctifying power in the heart , these outward things are such great wants unto thee , because spiritual wants are not apprehended , rom. . ult . . labour for spiritual delights and joy , psal. . , . . consider the shortnesse of thy own life , iames . , . . these outward things cannot stand thee in stead at the day of judgement : riches cannot deliver a man from death , much lesse from damnation . . remember that god requires the more of thee ; salomon therefore saith , he hath seen riches kept for the hurt of the owners : as you increase your revenews so you increase your account , you will have more to answer for at the day of judgement . . christs kingdom is not of this world , therefore he calleth upon his disciples to prepare for a crosse. . meditate upon the word of god prohibiting covetousnesse , and turn the precepts thereof into confessions and prayers . to apply the reproofs , threatnings and commandments of the word of god agrinst any sin is a common remedy against all sins , and so also against this . . seriously consider of gods gracious promises for matter of maintenance in this life , that you may trust in god , psalm . and . . and . . heb. . . be as much for the world as thou wilt , so thou observe three rules . . let it not have thy heart . austen speaks of some who utuntur deo & fruuntur mundo , use god and injoy the world . . do not so eagerly follow it that it should hinder thee in holy duties . . let it not hinder thee from works of charity . one compares a covetous man to a swine , he is good for nothing till he be dead . cruelty . cruelty is a great sin , gen. . , . sam. . , . psal. . rom. . . the bloud-thirsty men shall not live out half their dayes : bloud defiles the land. seven things are an abomination to god , the hands which shed innocent bloud is one of them . halto bishop of mentz in a time of famine shut up a great number of poor people in a barn , promising to give them some relief : but when he had them fast , he set the barn on fire , and hearing then the most lamentable cries and screechings of the poor in the midst of the slames , he scoffingly said , hear ye how the mice cry in the burn . but the lord the just revenger of cruelty sent a whole army of mice upon him , which followed him into a tower which he had built for his last refuge in the midst of the river rhene , never leaving him , till they had quite devoured him . the romans were so accustomed by long use of warre to behold fightings and bloudshed , that in time of peace also they would make themselves sports and pastimes therewith : for they would compell poor captives and bondslaves either to kill one another by mutual blows , or to enter combate with savage and cruel beasts , to be torn in pieces by them . in the punishment of certain offences among the jews there was a number of stripes appointed , which they might not passe , deut. . . so doth the lord abhor cruelty under the cloak of justice and zeal against sinne . this law was so religiously observed amongst the jews , that they would alwayes give one stripe less unto the offender , cor. . . the highest degree of cruelty consists in killing the bodies of men , and taking away their lives for revenge , lucre or ambition : murder and cruelty cry in gods ears , the voice of thy brothers bloud crieth unto me , gen. . reasons . . it is most directly contrary to the love and charity which god would have to abound in every man , love doth no evil to his neighbour . . it is most contrary to the law of nature which ought to rule in all mens lives , to do as they would be done to , we abhor smart , pain , grief , hurt , losse of limbs , of life . . this sinne is contrary to the sweetnesse of humane nature which god hath pleased to plant in it in the very frame of the body , in regard of which it is justly termed inhumanity and savagenesse , and to the graciousnesse and gentlenesse that is in god. . it is a sinne against the image of god as well as against his authority , for he hath pleased to imprint a kinde of resemblance of his own excellent nature upon man more a great deal then upon any other creature of this lower world . a fox is a cruel beast as well as a lion , for though he kill not men , yet he kils lambs and pullen , and if he were big and strong enough he would set upon men also ; yea a weezle is a devouring beast as well as a fox , for he kils young chickens , and the lik● , he is cruel according to his kinde . cursing . it is to wish evil to a thing or person , it virtually ▪ * contains in it all evil , as blessing contains in it virtually all good . the holy ghost notes it of unsanctified men , their mouths are full of cursing and bitternesse , rom. . . reasons . . abundance of contempt of god and uncharitablenesse in the heart . . the devil stirs up cursed conceits in mens mindes when they are angry : iames , their tongues are set on fire of hell , therefore with it they curse their neighbours . we must learn to blesse and not curse , as s. peter exhorteth , because we are heirs of blessing , as our saviour exhorteth , blesse them which curse you ; strive to reverence god and love thy neighbour . consider of the commandments of god which forbid it , and his judgements , cursing shall clothe thee as thou didst love it . there is a double cursing , one is a warrantable , lawful , needful duty , when any man doth in gods name , and by gods authority pronounce or denounce evil against any thing or person , withall praying that the thing may fall out accordingly ; thus christ cursed the fig tree , and elisha the children . the other sinful , the vomiting out vile and disgraceful speeches , mischievous and wicked wishes . the ancients observe , that when god gave the devil leave to afflict iobs body , he spared his tongue , that feeling his pain he might easily raile and curse . chap. xvii . of deceit , distrust , divination , division , drunkenness . deceit . deceit is when we make shew of one thing and do another . it is that vice by which men are apt to make shew of good they intend not , and again to hide the shew of that evil they do intend , or by which men cover over bad purposes with fair pretences , that they may the more easily accomplish them , as in saul to david , whom he desired to thrust upon his own ruine in fighting with the philistims , and his pretence was to honour his valour by making him his sonne in law . iacobs sons used it against the sichemites , iudas against christ , he came with a kisse when he meant nothing but mischief . it is a great sinne , david blameth this fault in doeg , psal. . see psal. . . it is a sinne condemned by nature , for no man can choose but complain if he meet with it in others ; and by scripture more , mark . . rom. . with their tongues they have used deceit , rom. . . pet. . . deceitful men shall not live out half their days , david . the bread of deceit shall be gravel in the belly , salomon , the deceitful man shall not rost what he took in hunting . of all vices it takes up most of the lodgings about us , . our spirits , psal. . . . our thoughts , psal. . . . our hearts , prov. . . . our mouths , pet. . . . our lips , psal. . . ● . our tongues , psal. . . . our bellies , iob . . . our feet , iob . . all our members , acts . . there is fraud in bargaining and conversing ; davids whole carriage to achish was nothing but a pack of fraud , abraham helped himself by deceit , saying of his wife , she is my sister . isaac practised the same deceit with lesse probability or shew of truth . plain iacob was drawn by his mother to use deceit to get the blessing . reasons . . the causes of it are want of the fear of god , and of charity to men : a christians faith and love must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without dissimulation , s. paul saith it twice of both . . it is an abuse of a good gift , yea one of the best natural gifts , wit , reason and understanding , corruptio optimi pessima . . it overthrows the welfare of humane societies , and is contrary to charity , equity , and all well-ordered laws . distrust . it is a kinde of shaking or loosnesse of the heart for want of something to stay upon for attaining of good or avoiding evil , isa. . . . we must not distrust god , as ahaz did in isa. . and sarah when she heard of her having a son , and the israelites when they murmured in their tents , and said , they should perish in the wildernesse ; and david , i shall one day perish by the hand of saul . . we must not distrust men without cause , thinking they will not do such things as they have promised or undertaken , or as they seem willing to do , which was the fault of saul , who distrusted the loyalty both of david and of the people , onely because they in their song ascribed to david ten thousand , and mistrusted ionathan also as if he had been disloyal . . we must moderately distrust our selves and our own wit and sufficiency , as salomon did , saying , i am but a childe , and i cannot go in and out before this great people : and paul when he said , i am not sufficient to think any thing as of my self . we must not so distrust our selves , as to be disheartned from attempting to do our duties , which was moses his fault , that because he was not eloquent refused to go to pharaoh , but alone in such measure , as to make us seek more earnestly to god for his help and assistance . divination . divination is quaedam praenunciatio futurorum , saith aquinas . in general is a course , way or proceeding to effect strange and unwonted effects by means not allowed or ordained by god , either in the course of nature , or any special institution ; as for example , to finde out secret and hidden things , who did this or that , where such a thing is which is lost , what shall become of such a man in such a businesse , and to hurt a man and strike him with a disease , or to help another and cure him of a disease , or the like . of these strange effects some are plainly diabolical , which are done by a manifest , direct and personal concurrence of satan and association with him , such as all sorcerers , conjurers and witches use , and those which have familiar spirits , who raise up the devil himself to appear in likenesse to them , and answer and do things for them , and such as were used of old in oracles , where the devil disguised himself under the appearance of a god . . mixtly natural and diabolical , when satan is not directly consulted withall , but certain natural things are imployed to the end whereto in nature they serve not to cover the devil from mens eyes , and so to work more secretly , as in all those which are termed curious arts , act. . . such as are the use of charms , and spels , and divinations of all sorts , and the casting of figures , and observation of heavenly bodies , out of them to pick the knowledge of contingent events , which because they have no certainty in their nature , therefore cannot be collected out of these natural things , upon which alone certain and necessary things do follow . this art of divination and all the rest are nought , for they came from satan and serve to set him up in mens mindes , and to quench the respect and fear of god. division . all creatures in their natural estate are severed and divided one from another . . they are divided from god the only and chiefest good . . from the angels , cor. . . . one from another , isa. . begin . . from themselves . we are joyned to satan and comply with the idols of our own hearts , ezek. . begin . . the nature of this division is not only local , as that of reuben ▪ judg. . , . by the river iordan , or in externals , but spiritual which is the worst , as spiritual union is the best . this makes the difference in mens mindes , judgements , wils , consciences , acts . . iohn . beg . divided in the very ends they propound , and the means that lead to those ends , and the rule . the causes of it are sad , the lusts and sins of our own hearts , the just indignation of god. these sins especially , . idolatry , iudg. . . . covenant-breaking , levit. . . . pride , ier. . . compared with . . hypocrisie , isa. . . . apostasie . arguments against division and falling into parties : first , divisions are a judgement of god upon a nation , zech. . . secondly , consider the several sins that falling into parties puts men upon . . it puts them on great thoughts of heart , iudg. . . . men break forth into bitter censuring and reviling of those which are not of their own party , prov. . . iames . . they set up their own will in opposition to god. . it causeth men to be glad to hear evil one of another , and take up any report for truth , nehem. . . and glad of any mischief that shall befall them , ezek. . . . this layes upon men a necessity of joyning with any to oppose that party , though they be never so contrary in religion or affection . thirdly , falling into parties is a certain way of ruine . . in the just judgement of god , hos. . . . in the nature of the thing , iudg. . . in cause of religion every subdivision is a strong weapon in the hand of the contrary part , hist. of councel of trent . lib. . pag. . two earthen pots floting with this inscription , si collidimur , frangimur , if we knock , we crack , were long ago made the embleme of england and the low countries ; but may now be extended to all christians . we shall finde in our english chronicles , that england was never destroyed but when divided within it self , our civil divisions brought in the romans , the saxons , danes and normans . though our civil and ecclesiastical breaches be very great , lam. . . yet god can and will heal all the breaches of his saints . . because he hath promised to do it , isa. . . & . , , , , . & . . & . . & . . ezek. . . ier. . . zeph. . . zech. . . . christ hath prayed for it three times in iohn . viz. , , . verses . . christ died to make his people one , ephes. . from . to the later end . see cor. . rom. . to the end . there are some cementing or reconciling graces , faith , repentance , charity , col. . . and humility . there is much talk of peace and unity , peace with truth , or peace and holiness are joyned together in scripture . we should pray to christ to heal our divisions , that he would make us one , we should put on love which is the bond of perfectnesse , col. . , . see phil. . , . drunkennesse . drunkennesse is a great sin , isa. . . deut. . . prov. . , , . the scripture condemns it , be not drunk with wine ▪ saith the apostle ; salomon forbids to keep company with a wine bibber ; the prophet denounceth a woe to the drunkards of ephraim . drunkennesse is one of the fruits of the flesh , and a drunkard one of those whom paul excludes from heaven ; nature condemns it , it trampleth under ▪ foot at once the whole law and gospel too . first , for the law it violates each commandment ; the first , the drunkard makes his belly his god , he cannot exercise knowledge of god , love , fear , confidence , remembrance of sin , or any vertue . it breaks the second commandment , it is a direct breach of our vow made in baptism , and renewed in the lords supper , for this is one of the works of the devil which we then renounced . again it hinders a man from praying , reading , meditating , or doing any good and religious duty . it breaketh the third commandment , because it is an abuse of one of gods creatures , and so takes gods name in vain , it causeth that one can neither see god in his works , nor do any works to his glory , nor shew forth thankfulness for benefits , nor patience in crosses , and because it fils the mouth full of foul and desperate oaths . the fourth , he is unfit to sanctifie the sabbath ▪ and if one be drunk on the lords-day , it is a great prophanation of it , for it is farre from a holy work . the fifth , it makes one despise parents , magistrates , all governors , it makes him abuse wife , children , servants , and all his inferiours , it makes him lift up himself above his equals , and despise all in comparison of himself . the sixth , it is a hurt to his own body , and breeds vile diseases , dropsie , fever , rednesse of eyes , makes him rail , revile , quarrel and kill , and commit all insolent injuries , and hazards himself to untimely death , gal. . . the seventh , for it fils heart and tongue and all full of filthinesse , it inflames the body to lust , a drunken lot will commit incest , rom. . . the eighth , it is a wasting of time and goods , and a robbing of a mans self and family , it often enciteth to cozenage and beguiling , it is grosse injustice . the ninth , it makes him full of bragging and boasting and backbiting , his tongue is as full of vanity as his head of vapours . the tenth , it fils the minde full of leud imaginations , and exposeth him to satans suggestions . perkins on revel . . . shews that popery breaks every commandment . mr paget in his admonition touching talmudique allegations , pag. . to . shews how the jewish rabbins break every commandment . it is against the gospel , it oppresseth the heart and takes away reason , that a man grows hard-hearted , and fils men full of presumption . there was a street in rome called vicus sobrius , the sober street , but is there a village in england that may be called villa sobria , the sober village ? if a man ( though he loaths drunkennesse ) should ( to symbolize with wicked company ) drink immoderately , yet it is drunkennesse : it is true he is not ebriosus , an old soaking drunkard , yet he is ●brius , he hath committed the sinne of drunkennesse . there is a two-fold privation of reason : . aptitudinal , when a man drinks so immoderately , that there is a disposition to disturb reason , yet because he is of a strong brain and constitution , he can bear it without any disturbance , and this hath a woe , woe to those that are strong to drink , that have strong brains and bodies to carry their liquor away , and never cry out with him , duos soles video . . actual , either total and compleat , when reason is fully intercepted , and that is to be stark drunk , to be a vivum cadaver , as chrysostome cals it well , a breathing carkasse ; one cals them ventri-d●mones , belly-devils , who like d●genes could live in a barrel all their life time . . partial , when a mans fancy is not wholly disturbed , yet he is so farre tipled , that both his fancy and judgement are darkned , and the house runs round with him . means to avoid it : . shun the company of drunkards , and all occasions . . cry to god to help you against this vice , and consider the terrible threats against it , cor. . . . get thy sensual appetite mortified . . taste of christs wine , the sweetnesse of having communion with him , ephes. . . chap. xviii . of envy , error , flattery , gluttony . envy . envy is a grief for the prosperity of others . est * aegritudo suscepta propter alterius res secundas , quae nihil noceant invidenti . the first instances that we have of sinne , are adams pride and cains envy . envy is the mother of strife , they are often coupled rom. . . & . . cor. . . cor. . . gal. . . iam. . . natural corruption doth most of all bewray it self by envy . the devil first envied us the favour of god , and ever since we have envied one another . the children of god are often surprized with it , numb . . . iohn . , . it breaketh both tables at once ; it beginneth in discontent with god , and endeth in injury to man. macrobius l. . sat. c. . saith acutely of mutius a malevolous man , being sadder then he was wont , aut mutio nescio quid incommodi accessit , aut nescio cui aliquid boni . the heathens when they saw an envious man sad , they would demand whether harm had happened unto him , or good unto his neighbour . aristotle cals it the antagonist of the fortunate . parum alicui est si ipse sit foelix , nisi alter fuerit infoelix . livor semper lippus est , saith petrarch , this humour is alwayes ill-sighted . all blear-eyed men are offended and hurt with the light , so envy is provoked at anothers good and honour . the better the party envied is , the better he behaveth himself , the more bitter the envier doth grow against him , and the more his hatred increaseth . saul had still a more violent spleen against david by how much he discovered more wisdom , courage , and the more the hearts of his servants were set upon him . who can stand before envy ? saith salomon , prov. . . it is the rottennesse of the bones , pro. . . and so the justest of all vices , because it bringeth with it its own vengeance . sed videt ingratos , intabescitque videndo , successus hominum , carpitque & carpitur unà , suppliciumque suum est . ovid. met. . fab. . as the rust consumes iron , so this vice the envious man. anacharsis cals it serram animae , and socrates , ulcus . when hercules had vanquished so many fierce monsters , comperit invidiam supremo fine domandam , he grapled at last with envy as the worst . erasm. lib. . of his epist. in an epistle to sir thomas more , saith of conradus goclenius , invidere quid sit , ne per somnium quidem unquam intellexit : tantus est ingenii candor . the objectum quod of it , is , good of any kinde , true , apparent , honest , profitable , pleasant , of minde , body , fortune , fame , vertue it self not excepted ; the objectum cui , is generally any other man , superiour , inferiour , equal . we envy a superiour because we are not equalled to him , an inferiour least he should be equal to us , an equal because he is our equal . men of the same trade or profession envy each other : figulus figulo invidet , faber fabro . death frees a man from it , extra omnem invidiae aleam . pascitur in vivis livor , &c. the chief cause of it is pride and inordinate love of a mans self : the impulsive cause is manifold , as if he be an enemy , a corrival . hatred ( when one loaths and wisheth ill to another ) agrees with envy , . in the subject , alwayes he which envies another hates him , but not on the contrary . secondly , in the efficient cause , which is pride , and a blinde love of a mans self . it differs from it : first , in the subject , for hatred may be in one in whom envy is not . secondly , in the objectum quod , which in envy is only good , but in hatred it may be evil . thirdly , in the objectum cui , which is larger in hatred then envy , for we envy men only , not god , nor our selves but others , but we may hate not only other men but our selves and other creatures , yea god himself . error . error is to judge otherwise then the thing is , taking truth for falshood , or falshood for truth , usquequaque fidei venena non cessant spargere , saith augustine of his times . in gregory nazianzens dayes there were six hundred errors in the church . selat . on cor. . , . the doctrine onely of the trinity * remains undefiled in popery . obstinately to defend an error in things indifferent , makes a man a schismatick ; and in points necessary and fundamental , an heretick . it is the greatest judgement in the world to be given over to error , revel . . . iud● v. . thes. . . all the primitive fathers spend most of their zeal and painful writings against heresies and errors . all the primitive churches to whom the apostles wrote epistles , areexpresly warned either positively to stand fast in the truth , to hold fast their profession ; or negatively to beware of , and to avoid false teachers , and not to be carried about with divers and strange doctrines . see mr gillesp. misc. c. . & . it is not difficult to enumerate those heresies which gave occasion for the introducing of every article in the creed . vide sanfordum de descensu christi ad infer●s , l. . p. , . it was well concluded in the session of the councel of constance , that every tenth year at the farthest , there should be a general councel held , to reform such errors in the church as probably in that time would arise . preservatives from error : . have a care to be established in the truths of god , pet. . . specially the main truths of religion ; look to repentance , faith , daily examination , matth. . . rom. . . corrupt teachers beguile none but unstable souls . . get experimental knowledge , ephes. . . and mourn to see the truths of christ corrupted , revel . . . . love not any sin , tim. . . . try the spirits , iohn . . every man pretends to speak by the spirit , bring their doctrine to the rule , try to what end the doctrine tends , whether to exalt god and abase man , matth. . , . or to set up the dark wisdom and proud will of man , as free-will , universal redemption , the denying of gods decrees and perseverance , sub laudibus naturae latent inimici gratiae . aug. . beware of communion with false teachers , rom. . . titus . . epist. iohn . . make use of the ministry . flattery . flattery is a speech fitted to the will and humors of others for our own advantage . one may please others much , and yet not flatter them , when he seeks not his own advantage in it , cor. . ult . we flatter , first , when we ascribe to them good things which they have not . or secondly , applaud their evils as goodnesse . or thirdly , amplisie their good parts above their merit . or fourthly , extenuate their evil more then is meet , isa. . . flatterers are men that dwell at placenza , as the italian saith , isa. . . they may well be called caementarii diaboli , the devils daubers , ezek. . . dionysius the tyrant had flatterers about him , who like dogs would lick up his spittle and commend it to him to be as sweet as nectar . diogenes compared flattering language to a silken halter , which is soft because silken , but strangling because a halter ; and saith , as tyrants are the worst of all wild beasts , so are flatterers of all tame . none can be flattered by another till he first flatter himself . canutus king of * england and denmark well repressed a flatterer at southampton , who bare the king in hand that all things in the realm were at his will and command . he commanded that his chair should be set on the shore , when the sea began to flow , and then in the presence of many , said to the sea as it flowed , thou art part of my dominion , and the ground on which i sit is mine , wherefore i charge thee that thou come not upon my land , neither that thou wet the cloathes or body of thy lord ; but the sea according to his usual course flowing did wet his feet , then he said , none was worthy the name of a king but he to whose command the earth and sea were subject , and never after would be king. chalac in hebrew signifies either blandus smooth , or mollis soft , because the flatterer useth smooth and soft speeches ; or dividere to divide , because in flatterers the tongue is divided from the heart . see prov. . . & . . open hostility is better then secret flattery . an ungodly mans sins are acts of hostility , his duties acts of flattery , psal. . . we should shut our ears to flatterer● , and rather seek to do what is commendable , then to hear our own commendation . plus ali●● de ●● , quam tu tibi , credere noli . gluttony . gluttony is a sinne , isa. . . amos . it is an immoderate delight in meats and drinks . this was dives his sinne , one of the sins of s●dom , fulnesse of bread ; and of the old world . this sinne is committed five wayes : praeproperè , lautè , nimis , ardenter , studiosè . reasons . from the causes of it , it ariseth from sensuality , a brutish vice where by one metamorphoseth himself into a swine in disregarding the divine , spiritual , excellent , supernatural good offered to his reason , and by that alone to be conceived , and placeth his happinesse in corporal delights and pleasures that tickle his senses . such a one that so feeds , eats not to live , but lives to eat , and in that sense is said to serve his own belly , and not the lord. secondly , the effects of this vice are very bad : . it hinders mercy and liberality to the poor . lazarus could not have the crums of the rich mans table , either they have no heart to give , or nothing to spare . . it often overthrowes estate , he that loves wine and oyl shall not be rich . . oppresseth the heart and burieth all good meditations and affections , for fat is alwayes senslesse . . draws men to the practice of unjustice , as sam. . . a christian must take heed of all excesse in food , cor. . . reasons . first , a moderate diet keeps the body healthful , that we may glorifie god and have ability of strength to serve him . secondly , excesse of diet will breed lusts , and further the power of concupiscence in men . thirdly , the body is to be an instrument of the soule in all service to god : glorifie god in soul and body : much eating unfits , and is sinfull . fourthly , we must eat to the glory of god when we are hungry , that hereby god may be glorified in our calling . fifthly , it is idolatry to minde the belly , phil. . . rom. . . such belly-gods were the monks , and many of the romans . sixthly , it is a sin against the body , the apostle aggravates fornication from this consideration . seventhly , it indisposeth to any spiritual duty , luke . . a full belly cannot study , impletus venter non vult studere libenter . in scripture a fat heart is as much as stupid and senslesse . first , many like iosephs master potiphar take account of nothing but what they must eat and drink , that they may be sure to fare well ; our feasts usually are turned meerly to an exercise of this vice . secondly , all should exercise temperance in diet , let a little content thee , let the end of thy eating be strength and health , not a pleasing of thy tooth : the rich must inure themselves sometimes to a hard short meal , that they may do more good to others . motives . first , gluttony is a beastly sin , yea it makes men worse then beasts , for they can take delight in such things , yet will not exceed . secondly , it is an abuse of the creatures which are given to us for our good . thirdly , injurious to the poor . chap. xix . of heresie , hypocrisie , idlenesse , impenitence , injustice , intemperance . heresie . i dolatry was the prevailing sinne of the old testament , and heresie of the new. it is a pertinacious defending of any thing which overthrows the fundamentall doctrine of faith contained in the word of god : an obstinate errour against the foundation . dr halls case of consc. th case . it was a wilde fancy of the weigelians , that there is a time to come ( which they call seculum spiritus sancti ) in which god shall by his spirit reveal much more knowledge and light then was revealed by christ and his apostles in scripture . mr gillesp. miscel. c. . the gnosticks had their name propter excellentiam scientiae , from profound knowledge and greater light : they which pretended to know above all others , yet were but a prophane sect , as the ancient writers tell us . the socinians doctrine is , as it were , a filthy sink , into which all the heresies of former and later ages have emptied themselves . they will receive no interpretation of scripture nor article of faith unlesse it agree with reason . scriptura est norma , recta ratio est judex , all is ultimately resolved into reason . infaustus socinus omnium hareticorum audacissimus . rivet . what doth socinus think more highly of christ then the turks of mahomet ? yea what doth he think better of christ then the turks , which esteem christ a holy prophet of god who taught us his will ? socinianisme is a complication of many ancient heresies condemned by ancient councels . a doctrine that undermines the merit and satisfaction of our saviours death . arminlanism gratifieth the pride of will ; popery the pride of outward sense , and socinianisme the pride of carnal reason . dr hill on prov. . . the socinians deny the deity of the lord jesus christ , the deity of the holy ghost , the trinity of persons , they deny that jesus christ hath merited or satisfied for his people . the papists , besides some fundamentall errours , as justification by the merit of our own works , are most abominably idolatrous in their worship . of all hereticall and false teachers this last age hath afforded , i know none more pernicious then these two , . libertines , that teach to neglect obedience , as in every respect unnecessary . . justitiaries , that presse obedience as available to justification . dr. sclater on rom. . . antinomianism is the most dangerous , plausible errour that almost ever invaded the church , insinuating into well-meaning mindes , under a false pretence of advancing christ and free ▪ grace . mr baxt. inf. church-memb . part . . sect. . the original of the antinomians seems to be from the old katharoi called puritans , who being justified , affirmed they were perfect and free from all sin , as the glorified in heaven . m. rutterf . surveigh of the spirit , antich . part . . c. . the antinomians say repentance , grief , sorrow for , sense or conscience of sin in a beleever , is legal , carnal , fleshly , from unbelief and the old adam , and that it is contrary to faith and gospel-light to confess sins , and was a work of the flesh in david . id. ib. c. . vossius in his historia pelagiana , saith , that pelagius was humani arbitrii decomptor , & divinae gratiae contemptor , a trimmer of nature and ●n affronter of grace . the pelagians say , that a man may by strength of nature convert himself ; that adams sin did hurt himself alone ; that no hereditary stain came to h●s posterity by it ; that in infants there is nothing of sin ; that men die not for the punishment of sin , but by the law of nature . they were so called from one pelagius a welchman , his name was morgan , which signifies the sea , but he chose rather to be called pelagius . he dwelt by the sea . vide r. episc. usser . de britan. eccles. primord . c , , . he seemed to some to have excelled in such great eminency of knowledge and learning , that some thought that place , rev. . . was to be interpreted of his fall . against this heresie austin and ierom disputed much . christ doth not say , iohn . . without me you can do little , but without me you can do nothing . aug. in ioan. tract . . sententias vestras prodidisse refutasse est , patet prima fronte blasphemia , said ierom of pelagius and his opinions . austin gives the reason why pelagianism did spread so much , because there were pelagiani fibrae in every man naturally . austin termed the pelagians inimicos gratiae dei , prosper ingratos , ungratefull and ungracious men , contra ingratos . the arminians too much follow the pelagians . of arminius and his opinions vide praefat. ad eccles. act. synod . dordrecht . the five articles of the remonstrants do exalt mans free-will . in the first article god is said to have chosen them which would beleeve , obey , and continue in faith and obedience . in the second it is affirmed that christ obtained reconciliation with god and remission of sins for all and every one , if by faith they be able to receive these his benefits . in the third and fourth article the efficacy of conversion depends upon mans will , so that it is efficacious to conversion if a man will , and inefficacious if he will not . in the fifth article perseverance in faith is ascribed to mans will , which is to derogate from the fathers free election , the sons redemption , and the holy ghosts conversion . hypocrisie . hypocrisie is that vice by which men content themselves to seem good , but are not carefull to be so in very deed ; that is a good description of it , tim. . , . see matth. . . & . . in that measure we like of sin , in that measure is hypocrisie in us . greenham . there are two kindes of hypocrites . . such as are grosse and know they do dissemble . . such as have great works of gods spirit , as knowledge , joy , sorrow , and reformation of their sins , which do take these to be true graces , because they come near them and are like them ; as the foolish virgins . a very hypocrite may make some account of serving god. saul durst not fight till he had offered sacrifice , sam. . , . a man may hear and that with joy , and beleeve , and bring forth a blade of forward profession , and yet be an hypocrite . the pharisee boasted that he paid tithe of all that he possessed , that he fasted twice a week . paul was unrebukable according to the law , and after a sort conscionable in exercises of religion . psalm . god tels the hypocrite he will not reprove him for his sacrifices , this way he was not much behinde hand . reasons . . a certain natural spark of the knowledge of god is left in man since the fall . . it is a credit to be somewhat religious . . it is fit to feed their pride and a conceit of their own goodnesse . . this is a means of nourishing him in his false and presumptuous hope of salvation . the difference between the religion of the hypocrite and true-hearted : . in the matter , the one meditateth in the word read and heard , applying it to himself , by turning it into matter of sorrow or joy , confession or petition ; the hypocrite will never thus apply the word of god unto himself in the several parts of it . . the hypocrite hath alwaies a false or evil end in his devotion ; either he aims at praise amongst men , or earning heaven to himself notwithstanding his bearing with himself in some sins , he aims not at the pleasing of god and getting grace and power to himself that he may overcome sin . . they differ in the fruit and manner of performing these exercises ; the hypocrite neither hath nor careth to have the power of these acts working mightily in his heart . the pharisees contented themselves to wash the outside of the cup and platter , and to be zealous observers of the letter of the law , being yet within full of all wickednesse . the most accomplisht hypocrite cannot expresse . the life and power of a christian , . nor the joy of a christian. the open prophane man may be worse then the hypocrite in some respect , he dishonoureth god more , and sinneth with a higher hand , and with more contempt of god , and also with more hurt to ●●en by his example , then the wicked man doth . yet the hypocrites case in other respects is worse then the state of the prophane man , . in this life , he is hardlier brought to a sense of his sin , and to repentance for it , matth. . . . in the life to come , because they have sinned against greater means and light , they shall receive the greater damnation , matth. . . many an hypocrite will . constantly hear and frequent the best ministry , isa. . . ezek . , . . will keep a constant course in prayer , and that not in ordinary prayer only , but even in extraordinary too , luke . . compare zach. . . & . . together . . is a strict observer of the sabbath day , luke . , . iohn . . . loveth the sincerity of religion and hateth popery , will-worship and idolatry , with all the reliques and monuments of it , rom. . , . . goeth a great deal farther in the reformation of his life , then the civil man doth , pet. . . luke . . we should labour for a spirit without guile , psal. ? . . that spirit is . an humble spirit before , in , and after duty . . an honest spirit , carried equally against all sin . . a plain spirit . idlenesse . idlenesse is a vice of spending time unprofitably . it is vivi hominis sepultura . salomon often condemneth sluggishnesse , prov. . , , . which saying he repeats again , proverbs . see proverbs . . an idle man is a burden to himself , a prey to satan , the devils cushion , semper aliquid age ut te diabolus inveniat occupatum . a grief to gods spirit , ephes. ● . . . bodily sloth you cannot bear , and soul-sloth christ cannot bear , matthew . . sins accompanying idlenesse . . inordinate walking , thess. . , . . talebearing , tim. . . prov. . . . theft , ephes. . . thess. . . . drunkennesse , amos . . . filthinesse , see sam. . ezek. . . idlenesse is the mother and nurse of lust . quaeritur aegistus quare sit factus adulter , in promptu causa est , desidiosus erat . otia si tollas periere cupidinis arcus . ovid. water standing still will putrifie and breed toads and venemous things , so ease will breed diseases . the punishments of idlenesse . . diseases . cernis at ignavum corrumpunt otia corpus ? . dulnesse , idlenesse is the rust of wit. . poverty , prov. . . & . , . & . , . & . . . shame , prov. . . & . . & . . it is against the order of nature which god set in all his creatures at the first , the heavens stand not still but by miracle ; adam laboured in paradise , much more since the fall ; iob . . the rust fretteth unused iron , and the mothes eat unworn garments . this is the sin of great persons who ●●ve received great mercies from god , cretians , idle , slow-bellies . this sin is condemned , . exceedingly in the word , by salomon , prov. eccles. isaiah , and by paul , and in morall philosophy . . it is a mother-sin , as was shewed before . . produceth many plagues , rheums , obstructions , and other inconveniences , as hath been also shewed , and exposeth one to great danger . a good remedy against idlenesse is diligence in some honest calling . iacob and his sons , moses and david were shepherds , sam. . , . let him that hath an office wait upon it . this humbleth the minde , profits the estate , and makes a man able to do good to himself and others , interests a man to the things of this life ; he that labours not must not eat , in all labour there is abundance . it fits him for religious duties ; if it be moderate , makes the life cheerfull , prevents evil fancies . impenitence . impenitence is a great sin under the gospel , acts . . the longer one lies in any sin the more is the heart hardened , ier. . . ephes. . , . he which hardeneth his heart against many reproofs , shall surely perish ; obstinate , impenitent sinners shall be destroyed , sam. . . impenitence perfectly conforms one to satan , who is in malo obfirmatus , and sins without remorse , in malo perseverare diabolicum . reasons , . repentance is gods gift , therefore denying of it is gods curse . . hereby the highest favour of god is despised , the offering of repentance is a mercy that belongs to the second covenant ; obstinacy in sinning is a denying of gods justice , and abusing his mercy . . so long as one lives in any sin without repentance , so long god looks on him as continuing in that sin , his minde is not changed . . without repentance a there is no remission , acts . . luke . . therefore the sin against the holy ghost is unpardonable , heb. . . because one cannot repent . . final impenitency is a certain evidence of ones reprobation , rom. . . heb. . . . under the gospel there are the greatest arguments and motives to repentance , matth. . . acts . . christ himself sent iohn before him to preach the doctrine of repentance , and he himself did also preach it ; he bad men amend their lives , because the kingdom of god was at hand : and his apostles also preacht the same doctrine of repentance . he is a wilfull sinner which either holds in himself a purpose that he will sin , or is irresolute and not settled in a firm purpose of not sinning , or that purposeth to mend but not till hereafter . injustice . injustice is a sin . every man is to have his own , and to be permitted the quiet enjoyment of that wherein he hath interest . they execute no judgement . salomon saith in the place of judgement there was iniquity . i looked for judgement , and behold oppression , isaiah . reasons . . the excellency of the thing abused , judgement is a part of gods authority . it is gods judgement which you execute , saith iehosaphat ; therefore it is a foul thing to abuse a thing so sacred and of such high respect . . the causes of it are covetousness , distrust of gods providence , shaking off the fear of god , and extinguishing the light of nature , denying gods lordship over the whole world . . the effects of it are bad . . it defiles a mans conscience : iudas cast away the thirty pieces which he came unjustly by . . it will ruinate his state and family : a man shall not rost what he caught in hunting . . it blemisheth the name and stains a mans reputation : the publicans were in such hatefull esteem among the jews , that they were ranked with the very harlots , and most notorious sinners , because they cared not what nor from whom they gat . . riches deceitfully gotten is vanity tossed to and fro by them which seek death , a man shall be damned for unjust gain , unlesse repentance and restitution come between . the apostle saith , god is an avenger of all which do such things ; know ye not that the unrighteous shall not inherit the kingdom of god ? intemperance . it is an inordinate appetite or immoderate desire and use of meat and drink , and this is when a due mean is exceeded , either in the costly preparation of them for our selves or others , or in the too liberall and excessive use of them so prepared . degrees of intemperance . . more secret . . when mens thoughts run after what they shall eat or drink , matth. . . when animus est in patinis , rom. . . . when we delight too much in it ; as philoxenus who wisht he had a neck like a crane , that he might take the longer delight in swallowing of his meat and drink . . when we feed securely , iude . are too much taken up with the creatures . . more notorious . . when men eat more then their stomacks will digest , prov. . , . when they are too dainty , nothing will down but what is delicious and costly , as the rich man in the gospel . . when they eat and drink unseasonably , as isa. . . amos . , . when they eat one meal too hastily after another , not allowing nature sufficient time for concoction , and those that will be still tipling . helps against it . . reade , hear and practise the word . . pray . . joyn fasting with prayer . . consider the bounty of the lord in giving us good things and for what end , viz. strength . chap. xx. of lying , malice , murmuring , oppression . lying . lying is a voluntary uttering of that which is false against a mans knowledge and conscience , with an intention to deceive , see proverbs . . . & . . in respect of the end it is distinguished into perniciosum , officiosum , and jocosum , a hurtfull , officious , and merry lie . august . in enchirid. ad laurent . aquinas ª ae quaest . . art. . the end of a pernicious lie is to hurt , of an officious lie to profit , of a merry lie to delight . we must not tell a lie for gods glory , iob . . much lesse for to help my neighbour . officious lying is neither permitted nor approved in the word of god. god threatens to destroy all those that speak leasing , psal. . . see prov. . . matth. . . ephes. . . col. . . rev. . . & . . the very heathens themselves abhorred all lying , aristotle saith , a lie is evil in it self and to be dispraised . it is a great sin . reasons . . the law of god is against it ; the ninth commandment , and the gospel , col. . . . it is against the nature of god , the father is the god of truth , iohn . . the son is truth , iohn . . the holy ghost is the spirit of truth , iohn . . and the word of god which is the word of truth , ephes. . . it makes us like the devil , iohn . . . it is against natural conscience ; a little childe will blush at a lye . . it is basely esteemed of by all generous men , they abhorre above all things the imputation of lying . it was in great reproach among the persians , saith brissonius . . it is contrary to all civil society , takes away all commerce betwixt man and man. mendax hoc lucratar ut cum vera dixerit ei non credatur , it is the just reward of a lier not to be beleeved when he tels truth . . omnibus peccatis cooperatur , aug. it hath an influence on all sins . lying and stealing are joyned together , ephes. . . the punishment of it is great , as we may see in gehezi , ananias and saphira . psal. . and often in the proverbs a the lord abhorres it . rev. . . & . . liars are joyned with great sinners . see isa. . . & prov. . . popery is a doctrine of lies , tim. . . the great honour of the saints is to walk in the truth , iohn . see ephes. . : buy the truth and sell it not . erasmus had such an antipathy with lying , that from his youth he would usually tremble at the sight of a noted liar . malice . it causeth a man to receive pleasure in the practice of cruelty ; so the brethren of ioseph , and cain , sam. . , to the . reasons , . it is most of all contrary to charity , therefore it must needs bring forth quite contrary effects to it ; and as that makes a man to take pleasure in doing good , so this in doing evil , for both vertues and vices cause him in whom they rule to take content in those things wherein they are exercised , and by which they are strengthened and increased , as both charity is by well doing , and malice by doing evil . . where malice doth rule , the spirit of god is quite gone , and the light of nature extreamly dimmed , and a man is given over into the power of satan ; for in giving place to wrath a man gives place to the devil . . it distempers the judgement , will and affections . murmuring . it is first , a sin reproved by god , and a provocation of him , ion. . . the israelites were very guilty of it , see numb . . . psal. ▪ . secondly , it is a high degree of sin . . hereby thou exaltest thy will above gods , and makest it the rule of goodnesse . . you put god out of his throne , out of government ; in every murmuring against his dispensations thou deniest his sovereignty . . hereby thou makest thy self wiser then god in divine things . . this is a way to provoke god to greater displeasure , amos . . arguments against murmuring and discontent under gods administrations . . it is a christians duty to be content with the things present , heb. . thess. . such a one can never be thankfull . . all your murmurings are against god , numb . . . & exod. . . you charge god with folly , iob . ult . . this will heighten your sin and add to your plagues , rev. . . isa. . . . if the lord should hearken to your murmuring , you would quickly destroy your selves , hos. . . oppression . oppression is a great sin , isa. . . psal. . & . . amos . . mic. . . hab. . , . & . . ier. . . & . , . pride and unjustice in the extremity meet in an oppressour . the prophet cries out of them which grinde the faces of the poor , of them which are like the wolves in the evening , of them which covet fields and take them by force , because there is might in their hands . reason , it is an abuse of a special gift of god quite contrary to his appointment which gave it , god made the stronger therefore to be the stronger , that he might defend the weak , as the greater sims and bones of the body hold up the burden of it . chap. xxi . of perjury , polygamy , pride . perjury . perjury is mendacium juramento firmatum , a lie confirmed with an oath ; so peter lombard distinct. . the same thing by the addition of an oath that a lie is in a bare promise , saith b dr. sanderson . it is double . . when a man affirmeth or denieth upon oath that which he beleeveth in his own heart to be quite contrary . . when he bindeth himself by oath to do or forbear that which he for the present time hath no purpose nor intention to perform . the old saying is , once forsworn , ever forlorn . no casuist doubts of it that a turk may be guilty of perjury , and for it be punished by the true god , if he forswear himself , though he swear but by mahomet a false prophet . such a one that compels a man to perjury is a murderer , saith austin , duplex homicida , say the schoolmen . a fellow hearing perjury condemned in a pulpit by a learned preacher , and how it never escaped unpunished , said in a bravery , i have oft forsworn my self , and yet my right hand is not a whit shorter then my left ; which words he had scarce uttered , when such an inflammation arose in that hand , that he was constrained to go to the chirurgion and cut it off , least it should infect his whole body ; and so his right hand became shorter then his left , in recompence of his perjury , which he lightly esteemed of . the theatre of gods judgements , c. . of perjuries . the small successe that the emperor sigismund had in all his affairs ( after the violation of his faith given to iohn hus and hierom of prague at the councel of constance , whom though with direct protestations and oaths he promised safe conduct and return , yet he adjudged to be burned ) doth testifie the odiousnesse of his sin in the sight of god. polygamy . lamech first brought it into the world , abraham into the church by sarahs means , iacob was forced to it by a kinde of necessity . it is a sin , and is evidently blamed by moses , levit. . . that is , ye shall not take more at once : that this verse is meant of monogamy is proved by analogy with vers . . and salomon by way of recantation after his excessive faultinesse therein ( having had a thousand wives ) saith prov. . . rejoyce with the wife of thy youth , wife not wives , the first to whom thou didst joyn thy self in youth . the scripture cals second wives in polygamy vexers or enviers , gen. . . sam. . . the prophet mal. . , . in the old testament , and christ in the new , mat. . , . reproves it : if one be guilty of adultery that puts his wife from him , and marries another , then also if he keep her and takes another to him besides her , cor. . . his proper wife . it is a swerving from gods first institution . secondly , the conjunction of one man and woman is sufficient for the ends for which matrimony was first ordained , viz. mutual helpfulnesse and increase of mankinde . thirdly , it is the best way to quench lust and order the appetite . there are two kinds of polygamy simultanea and successiva , the having of more wives successively , or at one time . the montanists and the novatians held , that if a man buried one wife he might not marry another , and the church of rome forbiddeth the blessing of second marriages in the church , but this polygamy is not only allowed rom. . but in a sort commanded also tim. . . and the fathers justifie it . it is only the having of many wives together that is condemned by the old and new testament and fathers . we read not that iacobs marriage with his two sisters , nor lots daughters incest with him was condemned , yet they were sins . the patriarchs lived and died in the sin of polygamy , not through any impiety , the lord testifying their hearts were upright , but meerly through the mistaking of that place , levit. . . taking the word sister for one so by bloud , which was spoken of a sister by nation , as those clauses to vex her , and during her life do evince , prov. . . but no such place was extant in abraham and iacobs time . that polygamy though so common and connived was in the mosaical law inhibited , levit. . . in those words , a wife to her sister , that is , one to another , as that form is commonly taken , seems evident enough , and so iunius takes it . that of god by nathan to david , sam. . . seems not to be any approbation , but that all which was sauls came by the disposal of god into davids power , though it appeareth not that david made such use of that power which yet he might have done without any such notorious wrong unto any , as he offered to uriah . pride . pride is a great sin , prov. . . psal. . . it is a vice whereby one makes a high account of himself , isa. . , . it makes a man some body in his own esteem , it makes one count himself some thing , as paul saith , he that counteth himself something when he is nothing , deceives himself , galat. . . it is called being great or high in ones own eyes , a lifting up or exalting ones self . initium omnis peccati superbia est : quid est autem superbia , nisi perversae celsitudinis appetitus ? aug. de civit . dei , l. . c. . it is inordinatus appetitus propriae excellentiae , an overweening conceit of a mans own excellency , self is his god , his chiefest good and utmost end ; the greater the excellency is the higher the pride , it is a greater pride to be proud of gifts and parts then to be proud of riches and honour , and to be proud of grace then of gifts , of ones own righteousnesse . the root of all other sins ( saith * aquinas ) ex parte aversionis is superbia , ex parte conversionis avaritia . pride refers to self-excellency , covetousnesse to creature-excellency . pride is the measure of corruption , and humility of all grace . what swelling and ambitious titles are those in the styles of the roman emperors , invictus , victor , defensor , triumphator , and the like ! those of the pope , as universal bishop , prince of priests , supream head of the universal church , and vicar of christ here upon earth ! of the great turk and some other mighty princes ! this is one of the sins which the fear of god will make a man to hate , prov. . . one of the sins of sodom which procured unto her that strange overthrow , ezek. . . see isa. . . ier. . . rom. . . tim. . . a vice whose name is comprehended in a monosyllable , but in its nature not circumscribed with a world . reasons . . it is a most absurd and unreasonable vice for such a mean creature to swell , mean in his creation , vile since his corruption . . a most harmful and pernicious vice ; this causeth the man in whom it is to be loathed of god , the proud in heart is an abomination to the lord , prov. . . and haughty eyes are one of the things which his soul hateth , he resisteth the proud , it makes men to despise him , and count him base , he is by it made uncapable of doing and receiving good . . it is a great sin against the gospel of jesus christ , matth. . ult . christs whole life was a constant lecture of humility . . it opposeth god as god , other sins set against gods justice , mercy , his law ; but this against god as he is god , it is to make ones own will the supream rule of all things . . it is a sin which runs out in many kinds and objects , it may arise from our very graces , so that a man will be proud , because he is not proud , it was mr. fox his speech , as i get good by my sins , so i get hurt by my graces , the more universal any sin the more dangerous . pride hath three degrees : . close and secret pride , when though it be retired as a king into his closet , yet it rules ier. . . it bears rule in all unsanctified men , for they dare oppose gods commandments , crosse his directions for their lusts sake , murmur against him , this is to prefer themselves above him . . more open , when being fed fat with wealth , learning , it makes a man plainly to count himself some worthy person , this is high-mindednesse , tim. . . and being puffed up , cor. . . . most open , when it dares even contest with god , and sets light by him in plain terms , as pharaoh exod. . . nebuchadnezzar , dan. . . the king of tyre , ezek. . . antichrist , thes. . and some heathen emperors would be worshipped as god. amongst all vices there is none that discovers it self sooner then pride ; for the speech , we reade of a proud mouth , iude v. . for the gate , we reade of a foot of pride , psal. . . for apparel , of a crown of pride , isa. . . of a chain of pride , psa. . . many that know not the man , yet point at him as he walks in the streets , and say , there goes a proud fellow , which men usually pronounce of no vice beside but the drunkard , and therefore doth the prophet habakkuk . . joyn them both together . it bears rule when it is not constantly observed and resisted with sorrowful confessions and self-judging and earnest prayers to god against it . the effects of it in all estates : . a proud man cannot brook a wrong without chafing and distemper . . it breeds contentiousnesse , aptnesse to strive , to fall out , to be and continue to be at variance with other men , only by pride cometh contention , prov. . . . such a one worketh in proud wrath , when he is angry he carries himself haughtily , and cares not what he sayes , with whom he is angry , to deal in proud wrath argues a proud man. . headinesse and high-mindednesse and self-willednesse ; paul joyns headiness and high-mindednesse together , the better a man thinks of himself the more apt he is to be ruled by himself , and not regard the counsel of others ; it is said of the proud builders of babel , this they did and would not be stopped . secondly , in prosperity he brags and boasts and sets up himself , never fears any alteration , but is secure and saith , he shall not be moved . thirdly , in adversity he whines and mutters , and is full of complaints , and is ready to use ill shifts , and cannot frame himself to a usefull and patient bearing of it . lastly , consider the hurt it doth in the world . first , it hinders men from receiving good either from god or man. . it hinders the good of illumination , god teacheth the humble : see ier. . . prov. . . psal. . . . the good of sanctification , except you become as little children you cannot be my disciples . . the good of comfort , to him will i look who is of a contrite spirit . . it is the main impediment of conversion . see exod. . . iob . . mal. . . luke . . secondly , it depriveth us of all the good we have received , and unfits us for doing service . thirdly , it is the mother of all sins , covetousnesse grows on it , hab. . . it whets revenge , esth. . . helps against it : . pray to god to shew it and make it hateful . . meditate of your own meannesse and basenesse , bodily and spiritual , in this life and another . . be diligent in some vertuous calling . . observe gods judgements on pride , either upon your selves , or those that are near you , dan. . . cor. . . it is the sure fore-runner of ruine . . draw out the spirit of christs humiliation , phil. . , . . let every act of pride be accompanied with a subsequent act of humility , chron. . . chron. . . . treasure up some holy principles , and keep them alwayes present and ready in your thoughts , psal. . . the only way to exaltation is not to affect it , he that humbleth himself shall be exalted , jam. . . . the ornament of an high estate is not outward splendor , but a lowly mind , iam. . . when one can be minimus in summo . . those that are most worthy of praise doe most despise it , prov. . . . take heed of those things which nourish pride , idlenesse , voluptuousnesse , delighting in earthly vanity , looking much abroad to others faults , promising our selves much prosperity , long-life , in the abundance of outward things . chap. xxii . of railing , rebellion , revenge , scandall , schisme . railing . railing is a great sin . our saviour having condemned rash anger , proceedeth to blame this evil effect of it , saying , he that saith raka , or he that calleth his brother fool , plainly enough intimating , that commonly distempered and inordinate anger doth bring forth such language . see what companions the holy ghost hath yoked with railers , cor. . . & . . psal. . david saith , he heard the reproach of many . saul railed on ionathan , and called him the son of the perverse rebellious woman , as much as if in plain english he had called him whoreson varlet . nabal railed on david and his servants which were sent unto him ; and rabshekeh railed on the living god ; the jews railed on christ , saying , thou hast a devil . shimei on david , sam. . , , , . railing is the uttering of such words and terms against any man as do aim at his disgrace , to make him appear contemptible , hateful and vile . not only those rail which call others vile names , as rogue , fool , asse , this is the highest degree of railing , but all vilifying terms , thou , what art thou ? a pinne for thee , thou art this and that , casting in a mans teeth his faults and imperfections , yea or any words tending to reproach , is railing . reason why it is so great a sin : . it is contrary to equity , which requires that a man should deal no otherwise with his neighbour then he would have his neighbour to deal with him , no man can brook railing terms , but abhors them . . it is against charity : . it is a fruit of bitternesse and wrath in him that doth it , and shews that he is provoked and inflamed ; now charity is not provoked . . it tends to the disgrace of another to blemish his name , and make him appear vile and contemptible to others , which is against the rules of charity , for charity covers faults , and this layes them open . . in some cases it is contrary to truth and verity . men are prone to this sin , because they are full of pride , passion , bitternesle , uncharitablesse , which ingender it . a man should be able to hear himself railed at . . because we deserve greater evil at gods hand . . we are never the worse for it . . because it argueth folly and pride to be troubled at anothers railing on us , folly in thinking our selves the worse for such speeches , pride in that we cannot endure to be despised . rebellion . rebellion is two fold . against god. . against man. . against god. a wilful practising of known transgressions , or neglecting of known duties . it is dishonourable to god as rebellion against a prince . samuel told saul that rebellion was as the sin of witchcraft , the witch makes the devil a god , the rebel makes himself a god . as he that entertaineth in his minde a false conceit of things is guilty of errour , but if he settle himself in this false conceit , and hold it fast , that is a prejudice , a rooted and grounded errour : so he which in his will entertains a deliberate purpose of sinning against his knowledge , or the evident means , is guilty of rebellion : he that stands to his purpose still and still , and goes on in it against reproof and admonition , he adds stubbornesse to his rebellion . three things concur to the making of rebellion : first , a person subject to authority that in duty ought to be under the government of another . secondly , a governour that hath a just and lawful title to govern and rule . thirdly , acts of that inferiour crossing , thwarting , opposing the commandments of that governour . so it stands between god and us when we sin . . we are his subjects , persons that in duty ought to be at his command , and to order our selves according to his will , because he made us and preserves us , and giveth us all things which we have upon condition of obedience , therefore it is equal we should be guided by him , and rebellion is unreasonable , we shall not get but lose by it . . he hath absolute right over us . . sins do contradict the commandment and laws of god which he hath revealed and made known , thus sin is like rebellion , therefore so termed in scripture , psal. . . sam. . god saith often of israel , they are a rebellious house . it is an actual refusing to be under the soveraign ▪ authority of god our lord and king. reasons , it is an actual denying of gods soveraignty , and as it were a deposing of him from his government of the world , a robbing him of the honour of his wisdom , justice , power , authority , it is an opposing of our will to gods will , by holding in our selves a purpose of doing what he forbids , and not doing what he commands , for our pleasure , profit or credit sake , as saul spared the cattel for his profit which god would have killed . . against man. it is a great fault for children or subjects to be disobedient to their parents or princes . many of the kings of israel did fall by the treason of their subjects , as the story recordeth . mordecai when he knew of two eunuchs which plotted against the life of ahashuerus , was careful to reveal the matter to esther , and she unto the king , whereby the conspirators were punished and he escaped . a wretched and untimely death befell elies sons for not hearkning to their fathers admonitions , and other sins . the causes of rebellions , conspiracies , treasons and insurrections are alwayes naught and evil , they have their original from one of these three vices , ambition , discontentment or superstition , most of the conspirators which are noted in the stories of the kings of israel to have slain their masters , and reigned in their rooms , were ambitious : now all these three are foul faults , and therefore rebellion which flows from them . the effects also which follow upon this fault are most loathsome and evil . . the practisers seldom or never fail to bring on themselves mischief and destruction , as sheba who rebelled against david , and divers others , the kings of israel which came in by treason , their sons still by treason likely thrust them out , so that even iesabel could say , had zimri peace which slew his master ? . it brings misery to a whole nation , it brings likely with it civil war , and so all manner of confusion . reasons . . it is plainly and often condemned in scripture , and therefore crosseth cleer and many precepts . . it is a great fault in regard of the mischievousnesse of it , for it tends to overthrow all the comfort of mens lives , and to destroy the welfare of humane societies . . it is a great sinne in respect of the persons against whom it is committed , a father is the name of the greatest sweetnesse and goodnesse , and a king of the greatest power and majesty , the one being also a common father , and the other a domestical king ; the one is a lively picture of gods goodnesse , the other of his greatnesse . . in regard of the great obligations by which the persons offending stand bound to their duty ; the one , the childe is bound by the strongest bond of nature seeing he is as it were a piece of the father which oweth to him his being , education , preservation and maintenance : the other the subject is bound by the strongest civil bond , viz. an oath . how many malefactors when they come to be hanged , have most bitterly complained of their undutifulnesse and disobedience to their parents , as the cause of all their misery ! the pope of rome and his jesuited faction teach and maintain rebellion and treason in subjects against their princes , giving to the pope power in order to things spiritual to depose kings , and to free their subjects from the oath of allegiance which they have taken . revenge . men for the most part are very revengefull , prone to revenge , as cain , iosephs brethren , esau , absolom , haman : the sons of iacob bitterly avenged the wrong done to their sister . saul sam. . . & . . the pharisees who perverted gods commandment ; for when god said , thou shalt love thy neighbour , they added another sentence to it , as if it had necessarily followed thereupon , but shalt hate thine enemies , as if god had enjoyned love onely to neighbours , that is , such as did dwell quietly by us , and used us in a kinde and neighbourly fashion , but that he allowed us to hate such as were our enemies and did misuse us ; to this purpose they perverted another saying of the law , a hand for a hand , as if god had there given way to revenge , and allowed every man to return evil for evil , whereas that is spoken of the magistrates duty in punishing wrong-doers , not of every mans own liberty as if he should do wrong . reasons . . carnall reason perswades us this is a thing very equall and righteous , because it seemeth to approach somewhat near to that which is indeed a known and approved rule of equity , viz. to do as we would be done to , wherefore corrupt reason a little varieth that maxime , and alloweth us to do as we are done to , and saith why should i not use him as he used me ? . carnall reason doth also perswade it is a course of safety and security for ones self . for by this means one shall make men more afraid ( thinketh that reason ) to do me wrong , if i return their wrongs upon them . . pride possesseth all men naturally , this stirreth men up to revenge . . every mans heart aboundeth with self-love , and love cannot endure to see evil done to the person loved . . we are all void of charity and love to our brethren , hence there is an aptnesse to be provoked and do them hurt if we seem to have any cause . . it gives a kinde of pleasure and satisfaction to hatred or envy , of which it is a kinde of exercise , as scratching doth to him that hath the itch . revenge is a requiting of evil for evil , a doing hurt again to them from whom one hath received hurt , and measuring ill measure for ill measure . a dog in the law was an unclean beast because he was revengefull . . revenge transgresseth the plain light of nature which bids us do as we would be done to , and every man would be forgiven and not have revenge taken upon him . . it is a manifest enemy to peace and concord which we should seek and follow after . . injurious to god , a preventing of him , as if he were not carefull enough to execute justice . the best and wisest heathen writer of morall vertues , hath delivered it as a generall principle , that a man must not hurt any other but with this caution and limitation , unlesse he be first provoked by some injury . phocion when he had done great service for athens , yet they ungratefully putting him to death , he charged his son at his death that he should never remember the athenian injuries . the king of france after would not revenge the wrongs done to him before when duke of orleance . signs of revenge . . a pittilesse disposition , by which one is rather glad then sorry for anothers evill . . excesse in punishing . some directions or means for the crucifying of this unruly affection . . you must subdue pride , and labour to make your selves base and vile in your own eyes , being worthy of all the wrongs and indignities that can be offered to us in regard of our own sinfulnesse . . you must observe god in wrongs , as david , the lord hath sent him to curse . . you must often consider of the goodnesse of god in forgiving your sins many and hainous , eph. . . and . . . you must often ponder of the necessity of this duty which appears by three things . . the clear and expresse commandements given about it , matt. . . resisting evil , that is , by doing the like evil to him which he doth to thee , but prepare thy self to bear that and another , rather then by doing the like to repell the former , whereby he meeteth with the cavils which flesh doth enforce to justifie revenge , or else i shall be perpetually obnoxious to wrongs , be it so , saith our saviour , thou must rather bear it then resist , rom. . . and . thes. . . no man may render to any evil for evil , that is , evil word for evil word , evil deed for evil deed , taunt for taunt , blow for blow . . the great danger if it be not mortified , our sins shall never be pardoned , we pray in the lords prayer , forgive as we forgive , he therefore which forgiveth not , can never have any true assurance of being forgiven , mat. . , . ●o as manifest a promise and threat as any the scripture containeth or can be made . now to forgive a wrong and requite it with some evil done to the wrong-doer , are as quite contrary as any thing in the world , so that he which will do the one doth not the other , as he which sues and imprisons a man for debt doth not forgive his debt , so he that recompenseth a man evil for his evil doth not forgive his evil . . the worthy examples which we have of good men that have gone before us in mortifying it , as christ and other saints . to these meditations adde fervent praiers to god that he would vouchsafe to season our hearts with humility , meeknesse , forbearance ; that he would strengthen us to passe by wrongs , injuries , indignities , that he would give us his spirit to crucifie this as well as the other lusts of the flesh . scandall . a scandall or offence is that which is or may be in it self an occasion of falling to another . any thing whereby we so offend another , as that he is hindred from good , drawn into or confirmed in evil , is a scandall : one saith it is an indiscreet or uncharitable abuse of my christian liberty . there is scandalum datum , acceptum , a scandal given , when a man doth that which is in it self unlawfull , or else if it be lawfull he doth it in an undue manner , rom. . , . first , scandals given , . when men by corrupt doctrine endeavour to justifie wicked practises , rom. . . . by sinfull practises , prov , . . and . . . by giving just ground of offence in appearance of evill , thessal . . . c●● . . , . . in the abuse of lawfull liberty go to the utmost bounds of it , rom. . per tot . secondly , a scandall or offence taken , when men take offence at that which is good , where there is neither evil nor any appearance of it , ioh. . . pet. . . men take offence at true doctrine and good actions , the disciples at christs doctrine of the resurrection . . when their sins are reproved , lev. . , . schisme . schism in the church is much like sedition in the state : as the name of heresie though it be common to any opinion whereof one makes choice whether it be true or false ( in which sense constantine the great called the true faith catholicam & sanctissimam haeresin ) yet in the ordinary use it is now applied only to the choice of such opinions as are repugnant to the faith : so the name of schism though it import any scissure or renting of one from another , yet now by the vulgar use of divines it is appropriated only to such a rent or division as is made for an unjust cause , and from those to whom he or they who are separated ought to unite themselves and hold communion with them . tota ratio schismatis , the very essence of a schisme consists in the separating from the church , i say , from the true and orthodoxall church . it is a renting or dissolving of that unity which ought to be amongst christians ; see m marshall's sermon on rom. . , . it was a memorable speech of calvin , who said , he would willingly travell all over the seas and countries in the world to put an end to the differences that were in the reformed churches . cameron well distinguisheth of a double schisme , . negative , which is a bare secession or subduction , and is unlawfull , non separatio sed causa facit schismaticum , cassand . . positive , when there is a certain consociation , which useth ecclesiasticall laws , the word of god and administration of the sacraments separatim , which he calleth setting up an altar against an altar ; this is called schism antonomastic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , de eccles. different forms of churches and church-government in one state must needs lay a foundation of strife and division therein . it is no wisedom ( saith m. durie in a letter ) in a state , to reject an approved way of government , which all the best reformed churches have received all this while , and acknowledged to be gods way , and by experience found to be safe , sound ; and instead of it to take up another , which it is not yet known what it is , nor was ever tried but in two or at the most three churches , and that for the space of a few years . the slighter the cause of separation , the greater the fault of schisme ; when men hold the same faith and orthodox truths , yet separate for lesser matters . the true saints in the . churches of the revelation were never bid go out of them though they were very corrupt , as they were out of babylon , m. vines . the first separatist in the scripture ( saith one ) was cain , gen. . . enforcements to love are clear , cor. . . that question of separation in scripture is dark . see m. gillespy miscel . c. . and . and m. manton on jam. . . schisma est secessio in religionis negotio vel temeraria vel injusta , cameron de eocles . schisme is a causelesse : separation from externall communion with any true church of christ : m. ball against separation c. . schism is a breach of the unity of the church . d. field l. . of the church , c. . we do not leave communion of true churches for corruptions and sins , but only abstain from the practice of evil in our own persons , and witnesse against it in others , still holding communion with the churches of christ. you send me unto such a book of m. robinson as himself doth begin to revoke pubpubliquely as being unsound in divers things , whereas i refer you unto a later book of his * made with riper deliberation , and in no part that i hear of publikely revoked . his book which you send me unto , being his iustification of separation , is sick of king iehorams incurable disease , the guts of it fall out day by day , yea , he openly plucks out some of the bowels thereof with his own hands . this is to be observed by them especially who much follow m. robinson . chap. xxiii . of sedition , self-love , self-seeking , slander . sedition . sedition is a sin whereto people are much inclined . it is to leave our present governours which rule us according to law , and follow other governours who rise up of their own accord : to leave a david and follow a sheba . the israelites raised sedition against david by means of absalom and achitophel , and proceeded so farre in their rebellion that they brought it to a pitcht field , and would not give over till their captain with twenty thousand more were slain in the battell , sam. . corah , dathan , and abiram , stir up a great multitude against moses and aaron . at another time of themselves they rose against moses , and were ready to stone him because they wanted water . at another time they cry to have a captain and return back to egypt . m. hobbs in his rules of government c. . reckons up these two ( among other wilde ones ) as seditious opinions , that the knowledge of good and evil belongs to each single man , and saith , legitimate kings make the things they command just by commanding them , and those which they forbid unjust by forbidding them , this is to make subjects beasts and the magistrate god : . that faith and holinesse are not acquired by study and naturall reason , but are supernaturally infused and inspired unto man : which if it were true ( saith he ) i understand not why we should be commanded to give an account of our faith , or why any man who is truly a christian should not be a prophet . this opinion is so contrary to scripture and the judgement of all sound divines , that i need not spend time to confute it , see phil. . . eph. . . heb. . . one indeed saith , the habits of faith , hope , and charity , are infused after the manner of acquisite , god having ordained not to infuse them , but upon the means of hearing , praying , caring , studying , and endeavouring . some say , there are no graces wrought in us but severall actings of the spirit , as the spirit acteth with us , where grace is wrought we need the spirit to excite and draw it forth , but the scripture is plain for infused habits , grace is called a good work in us phil. . . the law written in our hearts : god is said to shine into our hearts , cor. . . we are said to be partakers of the divine nature , pet. . . see eph. . . . it is a sin it is plain by scripture , how severely did god punish it in korah and his accomplices , making the earth to gape wide and swallow them up ! solomon condemns it , saying , meddle not with such as be given to change ; gal. . . yea it is a great sin , as is evident , . it is contrary to the light of scripture , in the law he that cursed , that is , railed upon , or used ill wishes against the ruler of his people , was to be put to death , how much more then he that shall rise up against him ! the scriptures of the new testament are full of precepts for duty and subjection , rom. . . pet. . . . give unto caesar that which is caesars , saith our blessed saviour , give to every one his due ▪ fear to whom fear , honour to whom honour belongeth , you must needs be subject for conscience sake ; and the apostle willeth titus to put them in minde to obey principalities , and powers , and be subject to magistrates , and ready to every good work ; as if a man were unfit for any good work , if he be not duly subject to authority . the jesuites are still tampering about kingdomes , monarchies , common-wealths , and temporall states , how to bring them into mutinies , contentions , seditions , rebellions , and uproars . watsons quodlibets of religion and state , quodl . . answer to the fourth article . they are like unto aesops trumpetter who being taken in war made his lamentation , saying , that he never drew his sword against any , nor shot at any : but the enemy answered , thou hast animated others , thou hast put courage , rage and fury into all the rest . saint peter and iude do blame them which despise government and speak evil of them in authority . secondly , it is contrary to the light of nature , for even among those nations which never had any divine revelation , yet the necessity of duty to magistrates was alwaies maintained as a thing which they perceived absolutely requisite for the welfare of humane societies , seeing without government the societies of men could never continue in a good estate . no man could possesse his own goods , enjoy his own lands and house , live comfortably with his own wife and children , or give himself to any profitable calling and endeavour . thirdly , it is contrary to those principal vertues by which all men ought to govern themselves in the course of their lives , unlesse they will be bruitish , appetite ruleth beasts , reason ought to guide man , and a setled habit agreeable to right reason ; now the main and fundamental vertues are religion , justice , charity and prudence , against all which sedition doth evidently oppose it self . religion tieth our souls to god , and commandeth us to give him his due , god is not duly feared and honoured if his ordinance of magistracy be despised . . justice bindeth us to men , and requireth to give every man his due , which we do not if we deny subjection to the magistrate , by whose power all men else should be helped to the attaining of their right . . charity bids us do good to our neighbours as to our selves , and how will he do good to other neighbours , who will not perform his duty to his governours who are appointed for the common good ? . discretion and prudence advise to take that course which is most requisite for our own and the common happinesse , seeing no member can be long safe if the whole be not kept in safety . it is quite contrary to the common welfare , and consequently to a mans own at length , that the body be rent asunder with sedition . fourthly , it is a great sinne , since it proceedeth from bad causes and produceth ill eff●cts ; ambition , envy , and discontent at the present estate , and foolish hopes to have all remedied by a change , are the mothers of sedition . . the effects of sedition are lamentable ; where envying and strife i● , there is sedition and every evil work , james . envying and strife likely bring sedition , and sedition cometh accompanied with every evil work , viz. with civill war which puts the sword into the hand of the multitude , and makes them bold to kill , spoil , bu●n all which lies in their way without difference or respect of persons , religion and justice are exiled , and fury and passion do what they please . the reason why men are so prone to this sin , is because they are naturally full of those vices which are apt to breed it , viz. ambition , envy , discontent , fond hopes . self-love . it is a vehement and inordinate inclination to ones own content in things carnall , earthly , and sensuall , tim , . see cor. . there is . a naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self love , by which every one from the instinct of nature loves himself , his own body , soul , life , eph. . . the scripture doth not condemn this . . a divine self-love by which every one that is born again by the holy ghost from the instinct of the spirit , loves himself , as is fit●ing , to the glory of god and good of the church , these two kindes of self-love were in christ. . a devilish self-love , whereby one by the instinct of corrupt nature and inflamed by satan , so loves himself that he loves no other truly , and seeks only his own things . effects of it . . to praise our selves , prov . . and boast of our selves as the pharisee . . to be imbittered against reproofs . . to attempt things above our power and place . remedies against self-love . we should love our best selves , mat. . luke . . and consider what reason we have to love god above all . the right knowledge of god and our selves will cure this corrupt self-love . consider the basenesse of our originall , and our evils as well as excellencies , and the purity of god , iob . , . it is lawfull . to will our temporal good with moderation . . to prefer our necessities before the necessities of others , to defend our own lives rather then the lives of others , unlesse he be a magistrate , thou art better then ten thousand of us . . to maintain our reputation and just priviledges . self seeking . it is an evill at all times to seek great things to a mans self . reasons . . god hath written a treatise * of purpose to take men off from the creature . . there are divers commands to the contrary , phil. . . prohibitions , mat. . . sharp reproofs eph. . ●am . . . . god is much delighted with such a disposition of the soul , as it is taken off from creature-comforts . psa. . the greatnesse of this evil . . it is the root of all other sins , the first sin that came into the world . . it is an errour circa finem , nay , an errour concerning the utmost end , therefore the more dangerous . . self as standing in opposition to god , is that against which all the curses of the law are denounced , isa. . , . and . . . for these self-seekers only the torments of hell are prepared , cesset propria voluntas & non erit infernus , bern. god hath ever set himself against self-seekers to destroy them and their house , prov. . . isa. . . psa. . . isa. . , . ier. . . hab. . . this is especially evil in the calamities of the church , numb . . , . what is this self compared with the churches good ? this is condemned in baruch , it is unseasonable . we reade not of any saint in the scriptures given to covetousnesse . . hypocrites were given to it , saul , demas , iudas . gods prerogative is , . to have high esteem from the creature as the chiefest good , to this self-love is opposite . . to give laws to the creature as an absolute soveraign , to this self-dependance is opposite . . to have the trust of the creature as an independent essence , to this self-will is opposite . . to be the utmost end as the supream cause , to this self-seeking is opposite . signs of it . . when one puts himself on the profession of religion for some worldly advantage , gen. . , . iohn . . . when men are enemies to christs crosse , phil. . , . . envy to others . gal. . . remedies against it , consider , . the greatnesse of the sin , god should be the chief end , to set up self in his room , no man lesse enjoys himself then he that seeks himself . . you will have the greater judgement , mat. . . . frequently pray against it , and cast back the praises given to thee unto god. phil. . . may not our things and the things of christ consist together - . all men are not christs nor led by his spirit . . many that professe themselves to be christs , are none of his , rev. . . . those that are spiritually quickned keep not close to christ , see mat. . . slander . slander is a great sin , psa. . . rom. . . it was the sin of ziba , haman against mordecai , detractio est alienae famae per verba denigratio , aquinas ● . ae quaest. . art. . the smiting of a mans good name , the latines call it detractio , because it is a kinde of theft , in that it stealeth from a mans good name . see ames . de consc. l. . c. . the cause of it is flattery , envy , and twatling , uncharitablenesse , or malice , or both is the prime cause of it , uncharitablenesse is the bare absence of charity , malice is a disposition quite contrary to charity , either because a man loves not or hates his neighbour . charity doth no evil , we should do as we would be done to . the effects of it are bad , it sets one man against another , and so doth mischief to both , slanderous tongues that told saul in secret david sought his hurt , made him to persecute him so vehemently . the slanders of haman caused ahashuerus to make a decree for the destruction of all the jews in his kingdom , iosephs mistresses slanderous accusation brought him into much trouble . principall parts of slander . there are four principall parts of slander . the . and worst , when a man doth purposely forge a lie against his neighbour , without any so much as shew or ground , as mephibosheth was served by his naughty servant ziba , and as david himself was served by the bad courtiers about saul . . when there hath been such a thing done or said , but he misreports it , adding or diminishing , wresting and perverting it , and so makes it seem evil that was not so in the intention and practice of the doer , as they wrested our saviours words to a blasphemous sense . the third kinde , when one reports a false report that he hath heard and taken up upon trust , as tobiah said it was reported , and such a one did speak it , that nehemiah meant to rebell . . when men complain of a good deed as if it were ill to them that will account it so , as the enemies of the three children accused them to nebuchadnezzar , and those that told iesabel of obadiahs hiding the prophets . helps against it . . speak nothing of any man that tends to his hurt and disgrace , of which you are not certain , which you cannot prove to be true , report is a lyar , therefore trust it not . . though you do know any evil of your neighbour , yet report it not but when duty bindes you , and only to such as duty bindes you , i mean chiefly of private faults , or of publike , if they be such as cannot be made better by speaking of , nor do good to others by being known . . be not tatlers , persons full of tongue , apt to be still speaking , he that speaketh much , will speak much evil , and among the rest , some slanders , when other talk faileth he will fall upon the faults of men . . when you talk , forbear medling with other mens matters , be not busie-bodies . he that . is of few words , . when he speaks medleth as little as may be with others matters , . forbears to talk of their faults , but as much as he must needs by the bond of duty , and then is sure to say nothing but what he knows and can prove , that man shall not prove a slanderer . make not your selves petty devils by slandering and false accusing , many have learned that evill precept of accusing boldly because something will stick . chap. xxiv . of tale-bearing , vain-glory , violence , unbelief , unkindenesse , unsetlednesse , unthankefullnesse , usury . of tale-bearing . tale-bearing , it is a sin easily to beleeve false tales , as saul had an open ear to those sycophants which were ready to accuse david to him of treason and conspiracy , ahashuerus to haman who traduced the jews as a people carelesse of the kings laws , david to ziba . reasons . . it is an encouragement and hearkening unto those whose trade is to invent and beleeve lies . . it makes a man guilty of those lies to which he hath given furtherance and countenance , and so he is partaker of anothers sins . . it is against the clear principle and rule of all actions , viz. to do as we would be done by , one is offended if another readily receive false tales against him . men are subject to this fault , because they are not so perfect in wisedom and charity as they ought to be , uncharitablenesse , evill suspitions , guiltinesse , willingnesse to have other faulty , and imprudent temerity , are the causes of this over-hasty crediting tales . a good man neither taketh up nor receiveth a slander against his neighbour , psalm . . let thy countenance be like the northwinde to back-biting tongues . vain-glory. vain-glory is a great sin , iohn . . matth. . beg . we are naturally prone to it gal. . . it is when either by vain means which deserve not praise , or when by good duties in themselves praise-worthy , men seek the praise of men , more then the glory of god , iohn . . but by holy means to seek a good name amongst men , with intentional reference to the glory of god , is not to be vain-glorious , see phil. . it is an inordinate desire of account and esteem from men . the philosophers ( which ierome was wont to call animalia gloriae & popularis aurae mancipia ) in those very books which they wrote against vain-glory , whiles they did underwrite their own names , are condemned as guil●y of that vanity which they seemed to oppose . it is inordinate , . when a man desires to be esteemed for those things which are in truth so vile , mean , base , that they do not at all commend , grace or countenance him which hath them , as riches , high place in the world , learning , wit , strength , beauty , nimblenesse , eloquence . . when a man desires esteem from men , with a neglect of the esteem and account which he should desire to have with god. as mr. fox was going along london streets , a woman of his acquaintance met him , and as they discoursed together , she pulled out a bible , telling him that she was going to hear a sermon , whereupon he said to her , if you will be advised by me , go home again ; but ( said she ) when shall i then go ? to whom he answered , when you tell no body of it . one must deny himself in all vain-glory attributed to him , rom. . . cor. . . see acts . , . rev. . . he must . be nothing in his own esteem , cor. . . he must judge aright of his estate , indowments and actions . . he must be content to be nothing in the thoughts of other men , zach. . . motives to shun vain-glory . . there is no greater folly in the world then flattery , and there is no greater flattery then self ▪ flattery . . this disposition will betray a man to divers enemies . . it will make a man exalt himself . . it will strengthen a mans heart against admonition . . it s easie for the vilest men to keep up a credit in the world ; the pharisees were counted the only saints . . god will be highly displeased if we take to us false honour , as he was with herod . how to distinguish real glory and vain-glory . . all true honour is grounded on real excellency , and that which is so in gods account , pet. . , . . true honour must be à laudato viro , from one that is praise ▪ worthy . . from persons that know you . violence . violence is a great sin . it is unrighteousnesse born forth with strong hand , with strength of body , wit , or purse of friends , unjustice maintained and backed with strength . two things must concur to it . . an unequal and unrighteous intent and practice . . a prosecuting such intent and practice with might of any kinde , as in one instance the prophet noteth , they covet fields and take them by force . a man of violence is he who will bear out a bad matter with mony , favour , wit , strength , or any outward helps he can use for that purpose . that this is evil appears by that place where david affirms of god , that the man which loveth violence his soul hateth , that is , he hates him in all extremity , with an utter hatred , the reason is , because he hath sold over himself to sin ; he sins of wilfulnesse , is an obstinate sinner , a despiser of god , he hath buried all justice and equity , love and charity , and shamefully abuseth those gifts to mischief , which god hath furnished him with for better purposes , it begins in very children , the stronger , bigger , and craftier , will wrong the weaker and sillier . violence bursting forth into any extremities of dealing , was in the old law punished with the like of that that was done lev. . . unbelief . infidelity was the first sin , gen. . ▪ and is the mother of all sins , heb. . . the evil heart is called the heart of unbelief , as faith is the fountain of all graces , act. . . our saviour often checks his disciples for this , matth. . . it is against those most lovely and soul-ravishing attributes of god , his mercy , goodnesse , free-grace , longanimity , patience , bowels of compassion . it is called a provocation , psal. . . heb. . which notes the highest act of displeasure ; the unbeliever is abominable to god and good men , psal. . . it is a departing from god , heb. . . see iohn . . christ marvelled at it , mark . . it is hard to finde out unbelief to be a sin , not that unbelief whereby we assent not to the doctrine of the scripture , but that whereby we do not apply christ for our only saviour , for seeing the law of god is partly ingra●ted in our nature , we easily beleeve that what opposeth that is a sin , but the gospel being wholly supernaturall and meerly by divine revelation , therefore what opposeth that is not presently acknowledged to be a sin , the scripture discovers this unbelief . the spirit convinceth us of unbelief and the sinfulnesse of that state , iohn . . . it discovers the nature of it , and therein our ignorance , cor. . . . in respect of the reality of the gospel , that there is such a thing as pardon , a reconciled , justified state , faith , hope . . in respect of the glory of the gospel , cor. . . cor. . ult . christ is precious to them that beleeve . . shews the distance that unbelief makes between god and us in our approaches to him , heb. . . . discovers our rebellion and opposition to god and the righteousness of christ , rom. . . by cavilling , objecting , and hard thoughts of christ. secondly , the spirit convinceth us of our unbelief in respect of the objects and effects of it . . its objects . . christ as he hath all merit and satisfaction , in our approaches to god we cannot set that which is in christ by way of satisfaction against our own guilt . . we are not able to see pardoning promises speak pardon to us through the bloud of christ ; as that promise , isa. . . . we improve not the covenant , we look not upon christ as the head of it . as he is the party that makes good the covenant with god for us , though i have many miscarriages , yet he hath fully satisfied and made reconciliation with god for me , as he is the head of the covenant also to us , what need i doubt but i shall have strength ? pardon is given into the hands of my mediator . . in reference to the effects of unbelief . . the spirit shews a man what weaknesse and corruption he lies under still by reason of unbelief . . le ts him see how much terrour and guilt he still lies under , he cannot call god father , heb. . . . discovers the comforts and joyes of beleevers , both from scripture and the experiences of others of gods people , iohn . . & . . and yet much wrath and guilt still lies upon his conscience . . the spirit convinceth of unbelief by a saints often being at a losse in the things of the gospel . . he goes a long time together , and cannot meet with one promise to suit his condition . . when he hath a promise he can make no use of it , cannot plead it with faith and expectation . . he cannot walk in the strength of a promise . lastly , gods spirit convinceth us also of the sinfulnesse of unbelief . . by clearing up to the soul that he lies under the breach of the great gospel-command . . by shewing what it is to neglect the love and grace of the gospel , heb. . . matth. . . . by presenting to the soul how ill god takes it when we will not beleeve him . there are divers aggravations of this sin . . other sins deserve damnation , but this formally opposeth the way of salvation . some say only unbelief damns a man , which is not true in a rigid sense , for every sin damns a man unrepented of , but only unbelief is more opposite to the way of curing then other sins . . it is opposite to the chiefest grace faith , illud est optimum cujus privatio est pessima : the scripture honours faith , giving remission of sins , the righteousnesse of christ , and salvation it self to it . . it dishonours god and christ , and the holy ghost ; it is the glory of gods love that he becomes thy god , though he so great and thou so vile , this is the honour of christ to thee , a son is born , a childe is given , god shews the riches of his free-grace here , thou grudgest him the honour to be the pardoner of thy sins . . it is most rooted in us ; hence the lord so often checks his disciples for their unbelief ; and faith is called the work of god in a speciall manner , because of the difficulty of it , and the contrariety of our natures . hence comfort you , comfort you , again and again , because the heart of man terrified for sin doth utterly refuse all true comfort in a right way . . it hath more fair pretences for it , more arguments then any other sin ; that is a dangerous sin which comes upon us as a duty , i am unworthy . . it puts the lie upon god , iohn . . god saith he will be thy god , christ saith he will put away thy sins , thou saiest he will not . . the devil most tempts a godly man to this sin , as the incestuous person , the devil had almost tempted him to finall despair , as he would hold the prophane man in security , so the penitent sinner in irksome unbelief . . it hath the most terrible and sad effects , it breeds daily unsetlednesse and tossings of heart , therefore doubting and uncertainty is opposed to faith , at last it will breed secret impatience and grudging against god , and in the end open hatred of him . unkindnesse . unkindnesse is a fault . this is contrary to a plain precept , put on kindnesse ; and be kindly affected one toward another . reasons . . it springs from bad causes , some habitual distempers of self-conceit , pride , malice , or ill education , and a kinde of testy and pettish temper , or some present passion of anger , grief or fear , which withdraws the minde from the consideration of that which is comely and convenient . . the fruits of it are evil . it discontenteth and offendeth those to whom it is shewed . we must consider of our slips in this kinde and be humbled for them . . let us learn to mend this fault , and to be plentifully constant in the practise of the contrary duty , even to be kinde , affable , and gentle in our whole carriage , and at all times to all men , so far as just occasion offers it self , and not to give over our selves so farre to any passion either of grief or anger , as not to exercise this vertue . unsetlednesse . see gen. . . iames . . such christians as are unstable are easily seduced , tim. . . pet. . . one theophilus bishop of alexandria was nicknamed euripus because of his ebbing and flowing . one sort of sect●ries there is which will not ingage to hold any thing , but are known by beleeving nothing ; these passe now under the name of seekers . the usual way in these daies is to play the scepticks , and question almost every thing in religion , and hold nothing , or else to place religion in some new opinion . unstedfast christians are rotten-hearted , psal. . , . and will never hold out in time of danger . rivet . discus . grot. dialy si sect. . p. . taxeth grotius of great inconstancy . causabone epist. . to scaliger , saith thus of lipsius , omnino magnam literae jacturam in eo fecerunt , majorem tamen facturae , si quam verbis docuit constantiam , vita exhibuisset . such christians should be carefull to wait on the ordinances , the ministry , ephes. . . pray to god to stablish them , see thess. . ult . & thess. . ult . and frequent the company of setled and stablished christians , and take heed of seducers . unthankefulnesse . unthankfulnesse to god or man is a great sin . it is contrary to plain precepts , col. . be ye thankefull ; and in respect of god he saith , in all things give thanks . the nine lepers are secretly taxed by our saviour for not returning to give thanks unto him , when he had delivered them from that foul and infamous disease of the leprosie : the apostle also taxeth the gentiles for it , saying , that they glorified not god as god , neither were they thankfull . reasons . . it springeth from evil causes , either from the strength of pride and self-conceit , in that a man thinketh himself worthy of all that which is done for him and more , and conceiveth that all should serve his turn , or from notable folly and unreasonablenesse , that he wanteth wit to consider of his own need of benefits , or at least from some sudden and vehement passion and distemper . . the effects of it are also naught , it offendeth men , it causeth them to repent of their labour , cost , love ; and if it be practised toward god it offendeth him also , and hindereth him from bestowing benefits . let us blame our selves and be humbled for our unthankfulnesse in defrauding god or men of their due praises and acknowledgement for mercies received ; unthankfulnesse to god shews great blindnesse of minde , great want of humility in the consideration of our own un worthinesse and want of faith in gods providence , let us be humbled for it and crave pardon of it . . let us be carefull to reform it , and be constant in the contrary duty . usury . usury ( say some ) is a lending for gain . one describes it thus , usury is when a man makes a gain of lending and binds the party borrowing without consideration of his gains or losses to repay the principall with advantage . it is hard to desine some vices , as heresie , sacriledge , and also usury . it is matcht with theft , ezek. . . with adultery , vers . . and with violence , vers . . it is condemned there amongst the great transgressions of the moral law , therefore that law , levit. . . is not judicial , as some say , but moral , see exod. . . & deut. . . psal. . . to borrow a thing on usury is to covenant with the lender to return him not only the thing lent in the full quantity of it , but something over and above only in liew and recompence of the lending of it ; which is unlawfull , saith mr elton on the eighth commandment , and he proves it by ier. . . and answers there the chief objections brought for usury of any kinde . sir francis bacon c cals it the bastard and barren imployment of money , and the bastard use of money . vel minimus fructus ex pecunia percipi non potest sine dei offensione & proximi injuria . calvin . epist. . see his epist. . where he gives strict cautions to those that take use . see b. and. theologic . determinat . de usuris , & b. downames treatise on psalm . . against it , and knewstub on the eighth command . thom. aquin. ª , ae . quaest . . artic. , , , . and theatre of gods judgm . part . . c. . and especially dr. fentons book . rivetus in catholico orthodoxo , tractatu quarto , quaest . . salmasius de usuri● , c. . and zanchy on ephes. . and mr. perkins on th cammand . and dr. ames on psal. . and de consc. l. . c. . and dr. hall in his cases of consc. seem to allow of it in some cases . yet dr. hall in his practicall cases of conscience saith , all usury which is an absolute contract for the meer loan of mony is unlawfull , both by law natural and positive , both divine and humane . there is not a toleration of usury by that act eliz. . c. . but a limitation of it ; the title of it is an act against usury , and it calleth it a detestable sin . chap. xxv . of witchcraft . vvitchcraft is a great sin , chron. . , . god would not have witches to live , therefore he would not have others to use their art and counsell , deut. . , . he forbids all to consult with familiar spirits , and more plainly , levit. . . reasons . . the cause which moveth any to seek unto them , is distrust in god , or impatience under gods hand , or some inordinate desire of knowing or doing things which the lord allows not to know or do , things secret and strange . . the persons sought to are in league with the devil , and so are an abomination to god , deut. . . . the effect of seeking unto them is dangerous , it works confidence in them , and so in satan whose vassals they are , and withdraws the heart from god. bodin lib . daemon . proveth by many examples and confessions of witches , that witchcraft hath no power upon the regenerate , or upon magistrates , who execute the laws against them ; which is fully confirmed by king iames , daemonol . l. . c. . b. carletons examinat . of sir christ. heyd . book . c. . saul was convinced of the evil of witchcraft , his zeal ran out against witches , yet after he himself went to a witch . the end of the fourth book . the fifth book . of mans recovery by christ , wherein are handled , his names , titles , natures , offices , and twofold estate of humiliation and exaltation . chap. i. of mans recovery . secondly , mans restauration or recovery from his miserable estate that he had plunged himself to by sin . . what this recovery is . . the causes and parts of it . of the first , it is a part of gods special providence , whereby man is recovered out of the state of sinne , and slavery to satan , death and hell , to an estate of grace , life and glory . death and sin entred by the first adam , the second adam brought life and immortality to light by the gospel , rom. . , . rom. . , . cor. . . god still delighted to deal with a common person in the name of all the rest , in both the covenants there was a principal contracting party , a common representee , adam in the covenant of works , christ in the covenant of grace , either of these was to communicate his estate to his posterity . both these were common parents , authors of life to their seed , cor. . , . but they differed , . in the dignity of their persons , adam was a holy man , yet but an earthly creature , christ is the lord from heaven . see rom. . , , . . in the degree of the publick office , adam was a common person , but not a surety for them . christ was a surety , heb. . . able to give his a new heart . . in the manner of representation , adam took nothing from us , and conveyed nothing to us but sinne . christ took sinne from us , made our transgressions to be his , and his obedience is become ours , cor. . . this work of mans recovery is gods master-piece , all other designs are subordinate to this ; all his attributes shine out in this . god manifested great love to man at the first , in making him happy , in stamping his image on him , and in making himself his end , but he discovered greater love in the work of redemption , iohn . . he discovered great power in creating the world of nothing , but greater in mans recovery ; it is greater power to restore a creature when fallen , then to uphold it at the first : all other acts of power were but over the creature , this was over his son , iohn . . never was there such an act of grace to take the creature into personal union with the god-head , zech. . . god discovered great wisdom in making the creatures , and in his law ; but that prescribed not a way how to satisfie god and sanctifie man , and that so easily , heb. . . see rom. . . he declared also his holinesse and justice , rather then sin should go unpunished his own son was punished . . the cause of it : it comes wholly and onely from the free grace and favour of god , ephes. . . by grace you are saved , through faith , not of your selves , it is the gift of god. the ground of mans restitution was the bringing in of the second covenant , god vouchsafing to deal with man as a rational creature , was pleased to deal with him in way of a covenant , the covenant of works being broken , and it being impossible to enter into heaven that way , rom. . . god made a new and better covenant , called the covenant of grace , of which isaiah , ieremiah and ezekiel speak . this is the way of gods bringing lost man to life and happinesse by a mediator . the first covenant was gods way of bringing man to life by his obedience . the righteousnesse required to bring a man to life in the second covenant , is not his own righteousnesse , but the righteousnesse of a mediator . . this covenant of grace was ever one and the same . christ the same yesterday , to day and for ever , all that obtain life , obtain it the self same way . the same covenant that was revealed to adam when he sin'd , was revealed after to abraham and noah , the prophets , and to us . . although for substance this covenant be one and the same in all ages , yet the external administrations of it were different , in one manner before christ exhibited , in another after . then it was administred by prophecies , promises , sacrifices , t●pes , shadows : after christ exhibited in the flesh , it was administred only in the ordinances of preaching , and the sacraments . their types , shadows , sacrifices , washing , circumcision , eating rosted lambs , held out the same christ that our sacraments hold out . . the administration of the covenant of grace since christ was exhibited is far more glorious ; theirs was called the old covenant , ours the new one . this lies in three things : . it is more universal , a great while the other was onely in abrahams family , and after appropriated to the nations of the jews , and some that turned proselytes , now the utmost isles of the world see the salvation of god. . now the covenant of grace is revealed more clearly , the things about christ were then dark , babes may now understand those things that their doctors did not . . a greater measure of grace and holinesse is now communicated . . the parts of this recovery are two , saith mr richardson . . the work of mans redemption . . the application of it . the work of redemption is the purchasing of man from his undone condition by a redeemer or mediator ; or the recovery of man from his estate of sinne and misery by a full price paid for him by a redeemer . . the application of it is whereby it is made ours by imputation . these two are joyned together , iohn . . mark . . the one of these is the sufficiency of mans recovery , the other the efficiency ; paul and peter speak often of a price paid for us . i shall therefore shew , . who this redeemer is that hath paid this price for us . . what the price is that he hath paid for us . our lord , jesus christ , immanuel , the word made flesh , god and man united in one person , is the person . the price that he hath paid was the subjecting of himself in our stead to do what we should have done , and suffer what we should else have undergone , mat. . . luk . . rom. . , . tim. . . all the ceremonies and sacrifices under the law had relation to christ , they were but the shadow and he was the body . first , the nazarite must be sanctified in his mothers womb , to signifie , that jesus the true nazarite should be conceived without sinne in the womb of the virgin. secondly , his two natures were signified by the goat that was killed , and the scape-goat , and by the two sparrows , the one killed and the other let go . his offices of king and priest typed by the high-priests crown , garments and ornaments . his death by the sacrifices , and his lifting up upon the crosse by the brazen serpent . his burial by ionahs lying in the whales belly three dayes . his resurrection by the first fruits , cor. . . every thing in the temple was a type of christ , the vail was a type of his flesh , heb. . . the golden altar of his intercession , revel . . . and the brazen altar of his passion , the temple it self was a type of christs body , iohn . . the tabernacle was built with three distinct rooms : . the most holy place , in which were the ark and cherubims , the most holy place signified heaven , the ark christ , as he is received up into glory , sitting at his fathers right hand , protecting his church , and using the ministry of his angels for their good and welfare . the second was called the holy place , and this did signifie the true invisible church of the elect of god here militant on earth , into which none entered but the priests , which signified the elect people of god , which are a holy and royal priesthood unto him , here was a golden candlestick , which having lamps was dressed every evening , and gave light all night , to signifie the work of christ by his spirit affording the true light of saving knowledge of himself , and of his spiritual benefits to them , when it is dark night to all the world besides ; here was the golden table which had ever upon it bread and incense , signifying christs giving himself as spiritual food to his people to strengthen and confirm their hearts in obedience , and also giving the pure frankincense of his merits unto them , by which they become acceptable unto his father . the third room was the utter court where all the people came , and it signified the church visible , wherein are elect and reprobate , true and false christians mixt , there was the offerings of buls , goats and other beasts ; and sprinkling of bloud in all the services to be performed , signifying the revelation of god himself in the ministry of his gospel to the sons of men that they might be brought to believe in him . the whole doctrine of christ in his person , works , the benefits which the church receives by him , are all the free gift of god , isa. . . titus . . rom. . , , , . gift is a transferring of right from one to another by free will , or the free interesting of another in that which is my own : only i forego my own property when i give it another , but god hath still the same right in his sonne when he gives him to us . first , christ is the great gift of * god , the greatest that ever he gave four things meet in him which shew him to be the greatest gift . . he is the dearest and most precious to him that gives him , iohn . . iohn . , . the heart of god was infinitely set on christ , prov. . . a metaphor taken from two mates and companions that are born and bred together , and sport themselves in each others society . . of all things that were in the power of god to give there was nothing we so much needed , set fancy aside no man needs any thing in the earth but food and raiment , we are miserable for ever if we fail of christ. . it is the comprehension of all other gifts , if we look on the intrinsecal worth of the gift it self , by him we have pardon , grace , glory , he is god-man , a prophet , priest and king , the true trismegistus . . this is an everlasting gift , not only the gift lasts , but the minde of the giver , he lends thee but other things . secondly , christ is the free gift of god. . there is no one particular concerning christ and our salvation by him , but there are scriptures to prove it , that it is the free gift of god ; he gives the spirit to unite us to him , iohn . . and the means , ephes. . . and faith to lay hold on him . . what ever may argue a gift to be free , meets in the lords giving of christ. . when the giver hath no motive to stirre him to it but his own will. . when the party doth it out of no need , he is no whit the richer or happier . . he gives him to them who have no more , why they should partake of christ , then others on whom he doth not bestow him . . when there is no condition in the receiver , but meerly that he do accept it , he works in our hearts consent of his good pleasure . . when he is pleased with this gift , and takes more content in giving then any soul can take in the receiving . there was a transcendent excellency in the love of christ to the saints in giving himself for them . . he loved them with the love of all relations , with the love of a brother , friend , husband , father , god. . he loved them above all the creatures here below , he hath made them the first fruits of all his creatures , in some sort more then the angels . . in regard of your nature which he took . . in regard of the relation wherein he stands to you , the angels are his servants but not his members . . in regard of his righteousnesse bestowed upon you , it was not the essential righteousnesse of god , but such a righteousnesse as the god-head gave an excellency and efficacy to . this love of christ comforts the saints under the greatest afflictions . they look on this love of his as the fountain of all blessings , it works a conformity in them to christ. we may judge of the love of christ by these marks : first , suitable to the manifestation of himself is the love of christ to thy soul , iohn . . secondly , the more grace he bestows on a man the more he loves him . thirdly , the greater communion we have with him the more he loves us , iohn . . fourthly , the more he keeps thee from those ordinary snares that others fall into , eccl. . . rev. . . fifthly , the more every thing works to thy spiritual good , ep . ioh. . sixthly , according to thy measure of fruitfulnesse , ioh. . . seventhly , observe the glimpses of christ to thy soul , psal. . . eighthly , the more powerful our prayers are with god , dan. . , . christs kingdom was set up in opposition to satan , when he was born all the oracles ceased . the time was come mentioned iohn . . the night was past and the day was come , and therefore such birds of darknesse were not to prevail , as in times past they had done . as by the rending of the vail of the temple of salomon , was signified the abolishment of legal worship , so by the prodigious destruction of satans throne or chiefest temple at delphos , was sealed the irrevocable overthrow of ethnicism . some say the heathens by the light of nature , by the knowledge of the sunne , moon and stars , might come to a saving knowledge of god , and urge that place , heb. . . he that comes to god must believe that he is , and that he is a rewarder of them that diligently seek him , and say , that men might know gods being and bounty by his works . others urge rom. . . & act. . . the scripture is the only means of knowing god savingly , therefore it is called salvation , heb. . . see tim. . . quid erit mundus ▪ sublato verbo , quam infernus & merum satanae imperium . luther . loc . commun . . clas . cap. . if that were true doctrine , then men may be saved without christ ; or they may be saved by christ who either know him not or believe not in him , for the works of god can never reveal christ. solus christus medium & speculum est per quod videmus deum , hoc est , cognos●inus ejus voluntatem . luther . loc . commun . clas . . c. . non solum periculosum , sed etiam horribile est de deo extra christum cogitare . id. ibid. no man comes to the father but by me . see iohn . . acts . . col. . ephes. . . saith . that the gentiles were without hope , and without god in the world , therefore they could not conceive hope of remission of sins from the creatures , rom. . . the invisible things of god , viz. his power and god-head may be known by the contemplation of the creatures , but not his mercy in pardoning sins , and the hope of salvation by redemption . for that power and god-head strikes a fear into a man , and requires perfect obedience , but doth not promise remission of sins . it is true that god instructed the heathens by his works of creation and providence . but never any yet could instance in one of them , and say assuredly , that by using well their naturals , he came to eternal life . zuinglius said , that god did extraordinarily work grace and faith in the heathens , which opinion of his is much exagitated by the lutherans , and he is justly forsaken by the orthodox in this point . the papists and arminians say ▪ that god gives an universal sufficient grace to all men , even to pagans . paul rom. . speaking of them all , saith , they became vain in their imaginations . that is an excellent speech of augustines , qui dicit hominem servari posse sine christo , dubito an ipse per christum servari possit . see mr burgesse of grace , sect. . serm. . it were a worthy work for one to collect the several places in scripture , where the relations of christ to his church are mentioned , his various denominations also and representations are expressed , they being all great props of faith . chap. ii. of christ . i. his person . in christ we must consider two things : . his a person . . his b offices . in his person also we must consider two things : his natures and the union of them . his natures are two : the god-head , and the manhood . the union of them is such as is called personal , which is a concurrence of two natures to make one person , that is , an individual subsistence , as the soul and body in one man. i shall therefore treat of these three things : the god-head of christ. the manhood of christ. the uniting of these two in one person . concerning the god-head , having shewed that christ is god , even the second person in trinity , i now will shew how he is god , and why he was to be god. he is god the son , the sonne of god , he calleth himself the son , and is so called of his church . not the father nor the holy ghost , but the son took our nature upon him , for we are admitted into the church with this faith , being baptized into the name of the father ▪ sonne and holy ghost . he became our saviour , that he might make us sons unto his father . but consider how he is god , not by office , nor by favour , nor by similitude , nor in a figure , as sometimes angels and magistrates are gods , but by nature , he is equal and co-essential with his father , there is one god-head common to all the three persons , the father , the sonne and the spirit , and therefore it is said , that he was in the form of god , and thought it no robbery to be equal with god , phil. . . loe an equality to god the father is ascribed to him , he is not god in any secondary or inferiour manner , but is in the very form of god equal to him , the god-head of all the three persons being one and the same . in the next place i shall shew why he must be god. there are four reasons of it : . that he might be able to suffer . . to merit . . to do those things which must be done after suffering and meriting . and . for the further manifestation of gods love to man. first , i say , that he might be of power to suffer what was to be suffered by our redeemer , that is , the punishment due to our sins . for our redeemer must no otherwise redeem us then by being our surety , standing in our very stead , supplying our room , and sustaining in his own person that punishment which all our sins had deserved at the hands of gods justice . he must be a propitiatory sacrifice for sinne , he must be made sinne for us , our iniquity must be laid upon him , and he must bear our sins in his body upon the tree . christ must suffer for sin . now the punishment due to our sins was the horrible wrath of god , a burden so heavy as no shoulder of any meer creature could bear it , for there is no proportion betwixt the weaknesse of man , and the anger of god. wherefore he was to be god , that the omnipotent power of the god-head might uphold the frailty of the manhood , to the end that it might not be oppressed with the weight , and sink down in despair , discouragement , impatiency , dejectednesse , or the like inconveniences , which had he been driven unto he had sinned , and so should have lost himself in stead of redeeming us . this seems to be meant by the brazen altar upon which the sacrifice must be burnt , and which was made with wood but covered with brasse ; so christ was man , but the weaknesse of the humane nature was covered with the power of the deity , that it might not be consumed . wood would have been burnt with fire , brasse would not , man would have been swallowed up with those sufferings , had not the divine power upheld the same . secondly , he must be god , that the god-head might give worth , value , meritoriousnesse unto the sufferings and obedience , both which the humane nature performed : to the end that one man might stand in the stead of all men , and that god might account himself as much satisfied in his justice by his sole and short sufferings , as if all men had suffered everlastingly , and as much honoured by his obedience , as if all men had obeyed , it was requisite that that one man should be made more excellent then all men put together , and so he was made by being god and man. for the humane nature of christ in that it is personally united unto god , and hath the god-head dwelling in it bodily , so that the body is the body of god , and more worth then all the race of men besides , and so god is satisfied by his sufferings and obedience , so that he may be and is in justice ready to forgive the sins of men for his sake . hence we are said to be the righteousnesse of god , not of man or angels , because it is such a righteousnesse as god accepts of as equivalent to that dishonour offered him by sin . this may seem to have been signified by the fabrique of the ark , table , incense , altar , all which signified christ , for they were all made of wood , even shittim-wood , a wood not subject to corruption , but this wood was overlaid with gold , to expresse that the meannesse of the humanity was hidden out of gods sight , and the excellency of the deity causeth the church to be so acceptable to the father , and to come so near unto him . therefore the apostle saith , that god redeemed us with his own bloud , had it not been gods bloud , we should not have been washed from our sins by it . so the scape-goat carried away all the sinnes into the wildernesse , the goat that was slain did it not . this scape-goat signified the god-head , which though it self did not suffer , yet made the sufferings of the humanity available to wash away our sins , as one man of great quality and place is sit to be set in balance with ten thousand common souldiers , and his life alone fit to be a ransome for them all , so it is in this case , else we could never have been redeemed . thirdly , christ must do some things after his redemption , which cannot be done but by god , he must pour forth the gift of his spirit upon us , baptizing us with the holy ghost , as iohn baptist taught , and none can send the spirit of god into the hearts of whom he will , but he that is god. again , he must overcome sinne in us , and satan for us , and guide and govern his church to eternal life through all the multitude of those enemies which lie in wait to hinder their salvation , which no lesse power and wisdom could do then the power and wisdom of god , even infinite wisdom and infinite power . he must vanquish principalities and powers that must save us , so could none but god himself . lastly , it made most for the commendation and honour of gods infinite grace , that he would imploy so eminent a person in the businesse of our redemption , being a work of so iufinite abasement and difficulty . suppose that some angel had been able to do this work , and to do it perfectly , yet it more exalts the excellency of gods love to mankinde , which he intended to shew in this work , that he might convince satan of lying when he chargeth him with not loving men , that he would seek no meaner person but his own and onely sonne . herein is the love of god made manifest , that he sent his sonne into the world ; and herein is love , that he loved us and gave his sonne to be a propitiation for our sins . as a king might equally dispatch a businesse for the ransoming of his servant by a meaner person if he would , but to grace him the more , and to shew greater respect to him , he effecteth that treaty by the most honourable personage of the court. we give the best gift we have to them we love most , though another might serve the turn , so god gave the best thing he had or could give to redeem us , his onely sonne . so much of this that christ is god , and how and why he must be god. chap. iii. of christs being man. now i am to shew in the next place that he was man. christ is set forth three wayes in the scripture : . christus in promisso , so the patriarchs and saints beheld him under the old covenant , he was set forth unto adam in the seed of the woman , gen. . . to abraham as the seed in whom all nations are blessed , to iacob as s●iloh , to iob as goel , to david as the messiah , to zachary , as the man whose name is the branch , to malachi as the sunne of righteousnesse with healing in his wings . . christus in carne , joh. . tim. . . . christus in evangelio , christ as he is discovered and set forth in the gospel , that is the glasse wherein we behold the glory and excellency of christ , cor. . . but i am now to speak of his incarnation , or his being a true man. . he had the name of a man. . he came of the race of mankinde . he is called man , tim . . luk. . . the son of man , dan. . . matth. . . & . . mark . . apoc. . . this the scripture foretold before , in saying , that the seed of the woman should crush the serpents head , and that in the seed of abraham all nations should be blessed ; and that a branch should spring out of the root of i●sse : therefore the apostle saith , he was made of the seed of david according to the flesh . and he that confesseth not that iesus christ is come in the flesh , is not of god. more particularly christ is called the son of mary , luke . , . the holy ghost goes further and shews of what tribe he was , heb. . . nay of what family , rom. . . . he had the birth and growth of a man , he was conceived in the womb of his mother as a man , luke . . he was born in the usual time as a man , luk. . . swadled like a man , luk. . . he grew up as a man both in respect of body and minde * luk. . , . and therefore he was a true man. . the same thing is proved evidently by the story of the gospel , which ascribes to him the parts , the sufferings , the actions and affections that are peculiar to man. he had the essential parts of a man , a body , as it was written , a body thou hast given me , and they took his body from the crosse and laid it in a sepulchre , a soul matth. . . & . , . luke . . iohn . . & . . knowledge , understanding , wisdom and will which are proper to the reasonable soul are given unto him . he did dispute and reason . he had the integral parts of a man , as bones , flesh , hands and feet , they pierced his hands and his feet , a spirit hath not flesh and bones as you see me have . they crowned his head with a crown of thorns , and one of the souldiers thrust a spear into his side , and forthwith came out water and bloud , he lift up his eyes to heaven , he kneeled on his knees and prayed , sure he was very man that had all the parts of a man. . he had the infirmities which accompany the whole nature of mankinde . he was hungry , matth. . . thirsty , iohn . . wept , iohn . . was weary , he died , as other men do , giving up the ghost , iohn . . . he had the actions of a man , he sate down to meat , he drank of the fruit of the vine , he sate upon the well , he went from iericho toward ierusalem . he opened his mouth and taught them , he touched the leaper , saying , i will be thou clean , he did sleep , he cried with a loud voice and gave up the ghost . so he took upon him the very nature of man , and was made in all things like unto us , but without sinne . . he had likewise the affections of a man , his soul was heavy to death , he sighed in his spirit , he was straitned in his spirit , and testified that one of them should betray him , he mourned and wept for lazarus , he looked upon them angerly , he cried out , i thirst . joy , luk. . . anger , mark . . grief , mat. . . love , mark . . ioh. . , . zeal , ioh. . . fear , heb. . . as in a man were found in him . now there are divers good reasons why christ was to be man. first , he was to be a mediator , a middle person betwixt god and man , and therefore was to take upon him mans nature , that he might familiarly converse with man , and acquaint them with the whole counsel of his father , and therefore the apostle saith , there is one mediatour betwixt god and man , the man christ i●sus . and st iohn , that which we have heard , and have seen , and have looked upon with our eyes , of the word of life . he must be man that he might converse with men and be subject unto their senses , and so was a fit person to interpose himself , and make concord betwixt god and man. secondly , he was to be man , . that he might satisfie gods justice in suffering for man the things which mans sins did deserve , and which were to be in●●●cted upon man according as it was threatned , in the day thou sinnest , thou shal● dye . mans nature had sinned , mans nature must suffer for sin , that as by a man came sin , and so death , so by a man might come righteousnesse and the resurrection from the dead . the godhead was too strong to suffer , for it is not possible that the excellent essence of god should endure or bear any punishment , any evil , any misery , without which yet mans sins could not be expiated ; therefore did the godhead cloath it self with flesh , that he might suffer in the humane nature , that which it was impossible it should suffer in that high and superexcellent nature . the manhood was too weak to bear and overcome in suffering , and to deserve by suffering . the godhead was too strong to bear or suffer , wherefore the godhead was to borrow weaknesse , as i may so say , of the manhood , and to lend power to it , that that great work might be done which could not be effected without a wonderfull concurrence of exceeding great weaknesse and exceeding great power . the justice of god required that the same nature should be punished that had offended , rom. . . he could not else have suffered the penalty , gen. ● . . see heb. . . & . . without shedding of bloud there could be no expiation of s●● ; there must be active obedience performed in our stead to the law , gal. . , . else he could not have communicated to us . union is the ground of communion , ephes. . . titus . . . that he might honour and dignifie the nature of man , by advancing it farre above all principalities and powers , yea above every name that is named , and so god might declare his infinite and unsearchable grace to that frail and feeble nature which came of the dust , by making it the chief of all his workmanship and head over all : therefore hath he attained by inheritance a more excellent name then angels , being called the sonne of god , in carrying , as i may term it , the humane nature to the divine , that nature was exalted above all other natures . a woman of some place is dignified by matrimony with a king above all those that were her superiours before ; so that now of all natures next to the divine nature , the humane nature by being so nearly united to it , is become the most excellent and glorious nature . so god willing to shew the height and length , the bredth and depth of his love which passeth all understanding , hath thus glorified the seed of abraham , even above the nature of angels , for he took not the nature of angels , but took the seed of abraham . thirdly , this was done to foil , crush and confound satan so much the more , in causing that nature which he envied , supplanted and polluted , to become so pure , perfect and glorious , and to triumph over him and lead him captive ▪ and tread him under foot and make a shew of him openly . the lord would punish satan in his envy , and make him feel the effect of his power and goodnesse , in doing so very much against him by a man , to fulfill that , that the seed of the woman should crush the serpents head , and to cause him to fall from heaven like lightening before the second adam , how much soever he gloried , as it were , in his conquest over the first adam . last of all , the lord pleased to do this for our greater consolation and assurance , that we might know without all doubt we should finde him a faithfull and a mercifull high-priest . for in that he suffered temptation , he knows how to succour them that are tempted . christ was to be a man of sorrow , and to have experience of infirmities , that by bearing our sorrows he might be fitted to relieve and succour us in all our sorrows ; for he that hath indured any misery himself , is made more tender in compassion , and more able in knowledge to afford comfort unto them that must after taste of the same afflictions . he knows the weight of sin , the intolerablenesse of gods wrath , the violence of satans temptations , and the trouble of being wronged and abused by men . we can bring no misery to him but what himself bare or the like , so now we are assured to finde him most pitifull to us , that for our sakes was content in our nature to be most afflicted . you see now that christ was man , and why he was to be so . consider how he was made man , and that was wonderfully miraculous above the course of nature and beyond the common custom , that he might be wonderfull in his entrance into the world , who was to be wonderfull in the course of his life . for he was not made of the seed of man by copulation as other persons are , but a virgin did conceive and bring forth a son. mary descended by direct line from david and abraham , a mean and contemptible maiden whom no man regarded , because she was poor , she was a chosen vessel to be the mother of our saviour , and the holy ghost did over-shadow her , and the power of the most high come on her to frame a man in her womb of her substance , as you have the angel telling ioseph in the first of matthew , and mary in luke . . this was so done , . ( say some of our divines ) to free the manhood from the stain of sin wherewith those are polluted which are begotten by carnal generation , though the holy ghost could as easily have sanctified the substance of a man as of a woman , to frame of it the humane nature of christ. . to shew the greatnesse of his love to man by transcending the course of nature for his restitution , and that the making of the second adam might no lesse commend the power of god then the making of the first , for it is no more beyond the power of nature to produce a man of a virgin , then to frame a man of the dust of the earth . this is a great mystery , god manifested in the flesh , tim. . . the second person did assume humane nature to it , so as these two make one person , iohn . . rom. . . the second person ( i say ) for it is not proper to say that the divine nature was made flesh , but the second person , though the second person have the divine nature in him and is god. for though god was made flesh , yet it was not the divine nature in all the persons that was incarnated , but the very person of the son subsisting in the godhead . the schoolmen have divers curious questions , . whether it was convenient for god to be incarnate . . whether it was necessary for the repairing of mankinde , that the word should be incarnate . . whether god should have been incarnate , if man had not sinned . aquinas part . . quaest . . artic. , , . that christ should have come although man had not sinned , will scarce be made good . the scripture acknowledgeth no other cause of christs coming in the flesh but to save sinners , and redeem them who are under the law , and so subject to the curse , matth. . . & . . & . . gal. . . christ was born of a virgin , but such a one as was espoused to a man , luke . . and that for these reasons . . to avoid the infamy and suspition of immodesty . . that her virginity might be the better evidenced , viz. he bearing witnesse to whom it specially belonged to understand how things were , and who was most worthy to be beleeved in that matter . . that she might have a most intimate helper in bearing all other cares and troubles . . to represent our spiritual conjunction with christ , for we are espoused to him , and yet we ought to be virgins , cleansed from all pollution both of flesh and spirit , cor. . . see cor. . . rev. . . the place where christ was born was bethlehem , which signifies a house of bread , the best place for the bread of life ; and in ephratah a most fruitfull place . in the year . say some , others say it is uncertain in what year . in the year of augustus his reign . for the moneth there is great difference also . epiphanius thinketh he was born in the th of ianuary . beroldus at the middle of september . clemens alexandrinus at the spring-time . others at the th of december . scaliger objects that the winter time was not fit for a master of a family to undertake so long a journey with his wife to be taxed ; also that shepherds are not wont in the night time to watch their flocks at that time of the year . vossius de natali iesu christi . dr drake in his chronology gives probable grounds why christ was not born in december , but rather about august or september . god of purpose concealed the time of christs birth , as he did the body of moses , as well foreseeing how it would have been abused to superstition , had it been exactly known . interpreters indeed render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilare or excubare , but it may be better translated sub dio agere : it properly notes to live in the fields , as the original of the word shews , which agrees to the day-time , as well as to the night . in england ( saith vossius ) we have travelled both before and after the nativity of christ. for the day of our saviours nativity , it is not certain this was the day which we celebrate . some learned divines gather from the computation of the time when the angel saluted our lords mother ( being the sixth moneth , luke . . ) that this cannot be the day , though 't is true the tradition is ancient . scultetus thus concludes the fourteenth chapter of his delit. evang. tac●nte scriptura taccamus & nos , & christum servatorem in tempore natum adoremus , et si , in quo temporis puncto natus sit ignoramus . a late writer a saith that opinion of the romans is true , which held that christ was born on the day of december , and undertakes to demonstrate it . as for the day , saith scaliger , unius dei est , non hominis de●inire . this jesus of nazareth perfect god and man , is that messiah promised of old . what ever was said of the messiah was accomplished by him and him alone . the first christians beleeved in him , luke . . christ much instructed his disciples in this great truth , luke . , , , , verses . the apostles proved this great doctrine , acts . , . & . ▪ . & . . arguments that prove this jesus to be the messiah . all the times of exhibiting the messiah delivered in the old testament are expired , acts . . see pet. . . the old testament speaks of a twofold coming of christ , in a state of humility , and glory : the jewish rabbins could not reconcile these two ; the talmudists distinguished of a twofold messiah , ben-israel or ben-ephraim , and ben-david . the prophets speak not of several persons but of several states of one person . see ezck. . . gen . . the power of ruling and authority of judging is departed from iudah and hath been a long time , therefore shiloh ( the messiah ) is come . hag. , . . the outward glory of the first temple was greater , all the vessels of the first temple were beaten gold , dan. . , . of the second brasse ; but christ honoured the second temple by his own presence , doctrine and mira●les . 〈…〉 jews confesse that there were five things in which the latter temple was in●●●●●ur to the former , first , heavenly fire came down visibly on their sacrifices . they had the ark of the covenant : the cloud , a witnesse of the divine presence . urim and b thummim : and lastly a succession of prophets , which the latter temple wanted . rain . in loc . & de lib. apoc. tom . . praelect . , . dan. . , . seventy weeks are determined upon thy people , and upon thy holy city , to finish the transgression . that is , the time that the jews were to live in their own land , and enjoy their own worship after their return out of captivity . we are wont to apply the seventh number to daies , that a perfect week should comprehend seven full daies . so dan. . . levit. . . the prophecy cannot ●e understood in this common and usual manner , so seventy weeks rise but to four hundred and ninety daies , within which space of time none of those things were consummated of which the angell so specially prophesieth . weeks are also taken in scripture for years not daies , so that every week makes seven ordinary years ; so that phrase is used , gen. . . levit. . . so it is here taken by interpreters generally , and they fill up the summe of four hundred and fifteen years , in the space of which the god of heaven would work wonderfull things which the angel gabriel recites here particularly . montac . appar . . by this the times of the messiah are past , for when the messiah came the sacrifice was to cease , and there was a sealing up of the vision and prophets , this is ceased ; there is now no vision nor prophecy among the jews . here only in hebrew and twice here . & . verses , messias cometh , a meer proper name , hence made famous , iohn . . & . . broughton on dan. . . some hereticks opposed christs deity . arius said christ was an excellent creature , but not of the same substance with the father . paulus samosatenus , more fitly semisathanas , held christ was but a meer man ; so did ebion . he was homo verus , but not homo merus , augustine on iohn . a true man , but not a meer man : he was truly god , equal to the father ; and truly man , like to us in all things , sin only excepted . servetus a spaniard burnt at geneva in calvins time , denied that christ was gods sonne till mary bore him . he said , christ was not the eternal son of god , but the son of the eternal god. if this be truly believed that christ is the son of god and saviour of the world , it will work a resolution to cleave to christ , though all the world forsake him , nothing will make us shrink from christ though it cost us our lives , and all our comforts . . if we believe this because it is written in the bible , in the old and new testament the word of truth , then we must forbear what the word forbids , and give our selves to be ruled by him , and expect salvation from him according to the direction of that word , then we will believe the whole word , if we believe this which of all other parts of it hath least of sense and humane reason . some hereticks opposed christs manhood . . the marcionites which held that christ had not the true substance , but only the semblance or shew of a man , alledging phil. . . but there a true not counterfeit likenesse is understood , even as one man is like another , and rom. . . similitude is not referred to flesh , but to sinful flesh , iohn . the word was made flesh , not by mutation , as the water was turned into wine , iohn . . nor by confusion , by mingling the god-head and manhood together , but the second person of the trinity took a humane body and soul into his divine nature . secondly , the manichees , which said , he had the true substance of man , but that he brought his body from heaven , alledging cor. . . and had it not by birth of the virgin mary , but that is spoken of the person of christ not of his manhood itself . thirdly , the valentinians who held that christ had an aerial body , and assumed nothing of mary but only passed as thorow a chanel . fourthly , apollinaris confessed the flesh of a man in him , but not the soul , but that this deity was in staed of his soul. see matth. . . the whole man must be redeemed , and in its own nature , the soul is the principal part of man , sinne specially adheres to it , and it is a true rule , what christ did not assume he did not redeem . fifthly , the ubiquitaries will have his manhood every where , and so they destroy the very being of his manhood . each nature retains their several essential properties , and it is the property of the humanity to be contained in one place at once . the papists also offer indignity to christs manhood , in that they would have his body to be in divers places at once . . others held his body impassible . his body was not immediately created by god , nor did he bring it from heaven , but he was a man of our stock and nature , heb. . , , . he is often called the son of man. . the jews look for a messiah to come in outward pomp , yet some of their rabbins say in regio messiae nihil mundanum aut carnale . by those arguments , iohn . . acts . , . & . . rom. . . one saith , many jews have been convinced . so you see what the scripture tels of the incarnation of christ , and how he was made of the seed of david according to the prophecy that went before . now we are to speak something of the union of these two natures . they are united in a personal union , such i mean , as that both natures concur to the constituting of one individual subsistence , as it is evident by this , that the works and sufferings proper to one of the natures are ascribed unto the whole person , which could not be truly affirmed , if both of these natures were not conjoyned in one person . the actions or properties of the god-head and manhood both could not be given to whole christ , if the god-head and manhood both do not constitute one person of christ. for the second person in trinity did assume to it self that frail nature so soon as ever it had a being , but had no personal subsistence in it self , so that it personally subsists by vertue of its so close and near an union with the person of the son , and so whole christ might be the sonne of god , and the god of glory might be crucified , and the bloud of god might redeem us , and so whatsoever was done or suffered might be attributed to the whole christ , the god-head being interessed into that which the humanity did and suffered , because of this unspeakable union betwixt them . union ordinarily and in things natural is the joyning together of two things by one common bond , but this union is not so effected , but it is performed by the voluntary and powerful act of the one of the things to be united , assuming and taking to it self the other after a manner incommunicable . there have been many similitudes to make us conceive how god should become man , from iron thorowly fired , there is iron and fire too , of the soul and body which make one person , of the scion ingraffed in the tree , of the jewel in a ring , of a planet in its orb , all which may something illustrate ; but there is as much dissimilitude as similitude in them . only there are these rules which are good to observe . first , there are two natures but not two persons , aliud & aliud , but not alius & alius , as there are in the trinity , it is a union of natures * , yet not a natural but a supernatural and mystical union . secondly , the scripture expresseth it , iohn . the word was made flesh , it was not turned into flesh as the water was made wine , not by any confusion , as if the divine nature were made the humane , or the humane the divine . when we say the divine nature took our humane nature upon him , we must not think that that humane nature consisting of a soul and body was one entire person , as it is in us , for though it was particular , yet it did not subsist of it self before the union of the god-head to it . thirdly , this personall union is inseparable , for when christ appeared like man in the old testament that was n●● an incarnation , because separable . fourthly , by this means the virgin mary is truly called * deipara the mother of god , so in scripture she is expresly called the mother of the lord , for she brought him who was god and man , though she did not bring forth his deity , the whole person of christ was the subject of conception and nativity , though not all that was in that person . consider lastly , the end of this incarnation , which is this , god and man became one in person , that god and man might become one in the covenant of grace , gal. . , . before this , man was at as great a distance with god , as the apostate angels , but now by this means as he is made sinne for us , so are we made righteousnesse by him , not that this benefit extends to all , but onely to those men who are under the covenant ; and therefore gal. . all the mercies which abraham had are limited to a spiritual seed ; therefore as the mystery is great for the truth , so for the comfort of it , and why should faith think it such an unlikely matter to adopt for his children when god hath united our nature to him ? chap. iv. of christs offices . so much may serve concerning christs natures , both what they be , manhood and god-head . and secondly , how they are united into one person by a personal union . christs offices in the next place are to be treated of . wherein consider , . his calling to his office. . the office to which he was called , or which is all one . the efficient cause of these offices , and the matter or parts of them . for the cause of the lords undertaking these offices , it was the will and calling of his father who is said to anoint him * , that is to say , to appoint him to them , and sit him for them , and himself saith , him hath god the father sealed , that is to say , ratified and set apart to that work , as a prince by his seal doth give commission to any of his subjects to undertake such and such a work , furnishing him with authority to fulfill the same . and therefore the apostle to the hebrews saith particularly concerning his priesthood , that he did not make himself a priest , but he that said unto him , thou art my sonne , this day have i begotten thee ; and this calling was ratified with an oath , saying , that the lord hath sworn and will not repent , thou art a priest for ever , to let us know the certainty and immutability thereof . now this observation makes to the exceeding great commendation of the goodnesse of god , that he himself would take care to provide for us a perfect and sufficient helper against this our misery . if we had bethought our selves of a remedy , and procured it for our selves , so much lesse had been the glory of his grace . but when he to whom it little pertained in regard of any good he should get by it , but that he counts it a benefit to manifest his grace by doing good to us ; when he ( i say ) bethought himself of a way to effect this work , and took order to send a person that was perfectly sufficient to work it out : now this honour is enlarged exceedingly , and the glory of the work redoundeth wholly to him , and then it must be confessed to be altogether of his grace . it is true indeed that justice and mercy do meet together in this work , and each shew it self in perfection , for that he pardoneth our sins and saveth us . now that jesus christ hath deserved pardon of sin and salvation for us , it is a part of righteousnesse . for he is righteous ( saith the scripture ) to forgive us ; but in that he himself found out a means to satisfie his justice , and after a sort to tie his righteousnesse to do this for us , this is of meer mercy and grace , for mercy is the beginning and first cause of our deliverance , but yet mercy sees justice satisfied , and so accomplisheth the whole work , not with any wrong , injury or offence to justice , and with the help of it . so we see our lord jesus christ came to undertake this work , the manhood of his own accord did not put himself to do it , the angels did not perswade him , we did not intreat him or hire him . nay we nor any other creature had an hand in assigning him to it , but the father being offended with us , and finding the way of his justice shut against us by our sins , made a covenant with the sonne that he should undertake it , and appointed it to be done by the way of taking our felsh , resolving that that person should be the raiser up of lost and fallen man to happinesse and felicity . now for the offices themselves which christ undertook , we must learn them by the titles which the scripture giveth unto him . these titles are a saviour , a redeemer , a mediator , a surety , a christ , a lord , and in explicating these six titles , i shall sufficiently declare the offices of our lord. first , i say he was a saviour , a saviour is a person that undertaketh to free any that are in distresse through the want of good things , and the presence of evil , from that misery under which they lie , by taking away those evils from them , and conferting those good things upon them . now he is therefore called by the name of iesus * which signifies a saviour , because he was to deliver his people from that misery whereinto adam and themselves had plunged themselves , removing those extream evils which lay on them , and bringing unto them those great benefits wherof they were deprived . even among us when any city or commonwealth is oppressed by a tyrant who spoileth them of their liberty and lands , and holds them in slavery and beggery ; if any person arise and put down that tyrant , and restore every man his goods and liberty , free them from their miseries , and restore them the free use of their countrey and laws , this man is a saviour of such a city : so is the lord jesus to us . therefore is he frequently entituled , the salvation of god : mine eyes have seen thy salvation , and all the ends of the earth shall see the salvation of god , and our god the god of our salvation . so was he figured by all the judges whom god raised up to help his people , for it is said , god raised them up saviours which saved them out of the hands of their enemies , and god raised them up a saviour , even such and such a one , they were types of christ the great saviour , that saveth us out of the hands of our enemies , as that holy man telleth in this song . this is the first title jesus , and the reason of it , and it was his name by which he was commonly known and called , and now known and called , a name of infinite sweetnesse to us , of infinite honour and praise to him ; for how much comfort did oppressed nations receive at the hearing of such a deliverer ? how much honour did they shew unto him ? and therefore when the apostle telleth us of our subjection unto christs authority , he ascribeth it unto this name , as shewing us , that this is the foundation of his requiring , and our yeelding all honour and obedience to him . he takes not upon him to be honoured onely , because he will be honoured , or because he is in himself worthy of it in regard of excellency , but because he hath deserved it at our hands , and is perfectly worthy of it in regard of the things he hath done for us . baptism saves representatively , ioshua temporally , ministers instrumentally , jesus principally . christ delivers his people from their spiritual slavery , the bondage of sin , satan , the law , death , hell. the slavery of sin and satan is all one , the devil hath dominion over the soul only by sinne , our lusts are his strong holds , satan is cast out when sinne is broken , tim. . . see ioh. . . where he comes to be a saviour first , he breaks all the yokes of sinne , rom. . , . & . . he delivers his servants , . from the guilt of sin , whereby the sinner is bound over to punishment , christ hath discharged the debt for us , rom. . . gal. . . . from the stain and defilement of sinne , cor. . . and that partly by repairing the image of god in the soul which sinne had defaced , and by imputing all his righteousnesse to them , so that the soul stands covered over before god with the beauty of christ jesus , revel . . . . from the reigning power of sin by his spirit , rom. . acts . . titus . . pet. . . secondly , christ delivers his people from the yoke of the law both ceremonial and moral . . he hath totally delivered his people from the ceremonial law , those ceremonies that concerned the publick external worship of god , and their private conversation , multitude of observations , and some costly . . he hath freed them from the burden of the moral law , . from it as a covenant of life , they have life by christ. . from the curses of it , gal. . . . the rigor of it . . as it brings wrath and the spirit of bondage , tim. . . . from the irritation of it , for by accident it provokes a mans corruption , rom. . . . as it increaseth the guilt of sin , christ hath taken all the guilt upon his own shoulders . thirdly , christ sets all his servants free from the yoke of death and hell , the first and second death ; this is proved out of cor. . , , . ioh. . . revel . . . & . . thes. . ult . christ delivers his people from the curse of death . . meritoriously by undergoing death , heb. . , . in morte christi obiit mors , he endured the wrath of god due to all gods people . . he effectually applies this to his people in the administration of the covenant of grace . the papists abuse the name of jesus four wayes : . in making it a name of wonder , using it idly and foolishly in their talk , o iesus ! . in a superstitious worshipping of the letters and syllables , bowing at the sound of the word , vox iesus , vel audita , vel visa , is worshipped by them . they say this is the name which god gave his son after he had submitted to death for us . this name jesus was given to christ long before his exaltation . it is common to others , iesus the sonne of syrach , and ioshua heb. . . they doe not bow at the name of christ or immanuel , or at the mention of any other person in the trinity . . in making it a name of a sect , the jesuites are so termed from it . vide bezam in cor. . . they should rather be called ignatians of ignatius the first author of their society and order . . in abusing it for a charm to cast out devils . the scripture indeed saith , by thy name , but the meaning is by thy power have we cast out devils . they abuse that place , acts . . his name hath made this man strong , that is , say they , the apostles pronounced the name jesus , and the pronunciation of this name hath a force of driving away devils , or doing other miracles , the name of christ there is christ himself or his power . the jews out of the word iesu make the number of ● . by the letters , and there they have curses and blasphemies scarce to be named . calverts annot. on the blessed jew of morocco . the arminians say , salvation may be had without knowledge of , or faith in christ jesus . vide musaeum contra vedel . c. . act. . . some of the ancient fathers before the rising of the pelagian heresie , who had so put on christ , as lipsius speaks , that they had not fully put off plato , have unadvisedly dropt some speeches , seeming to grant , that divers men before the incarnation , living according to the dictates of right reason , might be saved without faith in christ. the quession is not , whether a gentile believing in christ may be saved ? but , whether a man by the conduct of nature without the knowledge of christ , may come to heaven ? the assertion whereof we condemn as wicked pelagian socinian heresie : and think that it was well said of bernard , that many labouring to make plato a christian , do prove themselves to be heathens . the patriarchs and jews believed in christum exhibendum & moriturum , as we in him exhibitum & mortuum . gen. . . & . . psal. . . & . bowing at the name of jesus is defended by mountague , orig. eccles. part . . pag. . and parre on the romans seems from zanchy and paraeus to justifie it , but it is generally disliked by the soundest divines . the second title by which he is termed , is a redeemer , by which is expressed in part the manner how he saved us , even by buying us out of the hands of our enemies . for to save signifieth to deliver without intimating the means of delivering , but to redeem noteth also the way how the deliverance was accomplished , even by paying a price , a valuable consideration , in regard of which the party captived , and forfeited to death or bonds should be restored to his liberty and good estate again . and this kind of deliverance is the fairest deliverance , & the only way of procuring deliverance , when a person is made miserable by his own default , and fallen into the hands of justice joyned with perfect strength , so that there is neither reason to use violence against him , nor possibility to proceed by violence . it was so with us , our misery came in regard of god from our own default , so that he was tied by the rules of his own justice to cast us off from himself , and from the enjoyment of those benefits that he had once bestowed upon us . and such is the weighty power and omnipotent arm of the most high , that it was impossible to pull us from out of the hands of his justice , whether he would or no. wherefore then remained alone this way of buying us out of his hands , by laying down a sufficient ransome for us , and so did jesus , he laid down his life as a ransome for many . one was made free among the romans , vi , precio , manumissione . christ by force hath delivered us from sinne and satan , col. . , . paid the price to his father , tim. . . a price every way equivalent to the debt , and hath manumitted us also from the justice of god. the price which he paid to redeem us was no lesse then that of his own most precious bloud , as peter tels us , by which it came to passe that justice being satisfied , the lord god of heaven willingly released us from his curse and wrath , and the punishment due to our sins . indeed in regard of satan and the flesh we are to them in unjust captivity , as i may speak , as was israel in egypt to pharaoh . the devil had by fraud , craft , subtilty , guile , made us his slaves , and by force kept us under his servitude , wherefore god dealeth not with him by way of composition but compulsion , drawing us out of his power in spight of his heart , but with his father he effecteth our deliverance another way , even by compounding and paying for our deliverance . you see why and how he is a redeemer , and therefore this title is often given him , the lordthy redeemer , and thy redeemer the holy one of israel . all that is in god is offended by sin , and all in sin , yet two attributes of his are especially offended by it : . his justice , that whereby he cannot but punish sin where ever he finds it under the guilt of it . . his holinesse , whereby he cannot but hate sinne where ever he finds it in competition with him . there are two things in sinne , the commanding and condemning power of it , vis dominandi & vis damnandi , rom. . . in christs death there are two things ; . the price or value of it . . the power and efficacy of it . the price of christs death takes away the condemning power of sinne , and so gods justice is satisfied , the power of christs death takes away the commanding power of sinne , and so his holinesse is appeased . faith layes hold on the price of christs death which takes away the condemning power of sin , by new obedience we partake of the vertue and efficacy of christs death whereby the commanding power of sinne is taken away . christ is a saviour by his merit and power . he doth conquer for us by his merit , and in us by the efficacy of his spirit . christs merit is necessary : . in regard of the difference of the enemies , god and the law are our enemies by right , the devil and the world out of malice . god could not be overcome , therefore he must be reconciled ; the law could not be disanulled , therefore it must be satisfied . in regard also of the devil that fights against us as a tempter , so christ was to overcome him by his power , and as an accuser , so christ was to overcome him by his merit , rom. . . secondly , because of the different quality and respect in which satan is an enemy . . he had a legal right as gods executioner , ephes. . . . he had an usurped power , iohn . . the lord made him an executioner , we made him a prince , by the merit of christ satan is put out of office . secondly , christ is a saviour by power , and the efficacy of his spirit , cor. . . rom. . . iohn . . . it is bestowed upon us by vertue of christs intercession , heb. . . rom. . . zech. . . . it is sued out by prayer , rom. . . . it is conveyed to us in the ministry of the word , psal. ▪ . isa. . . rom. . . cor. . . . this power is received and given by faith , pet. . . but the third title followeth , he is called a mediator betwixt god and man , and a mediator of the new covenant . a mediator is a person that laboureth to set at agreement two or more parties that be at variance , and therefore it is required that he be interessed into both parties , and have such a right in both , that in reason both should and so farre as they are good and wise both will hearken and consent unto him . so christ is a middle person betwixt god and man , that he might fitly discharge the great work of making a peace betwixt god and man whom sinne had set at odds , and of reconciling the one to the other that were grown to be at enm●ty one with another . the first covenant the covenant of works was such as needed no mediator , and therefore it was made without a mediator by the persons covenanting alone without any coming betwixt , for there was perfect amity betwixt them , and that covenant gave laws for the continuing and perfecting of that amity . for the creator loved the creature as he needs must , because there was nothing in the creature that came not from his own work , and so must needs be pleasing to him , for it is impossible that the creator should hate the creature so long as nothing is found in it , but that which he puts in him : and the creature also loved the creator , perceiving in him nothing but love and favour , by which he had done much good for him already , and was willing to do more , and not willing to do him any evil except himself should pull it upon himself by sinning , which he had not yet done , and which he knew himself able to forbear doing . so this first covenant needed no mediator , the persons being perfectly united in good accord and love . but the second covenant was to be made betwixt parties mortally offended , and exceedingly fallen out one with another . for god the creator was justly become an enemy to man , that is , incensed against him , and fully resolved to punish him with great and heavy punishments , and man the creature was unjustly become an enemy to god the judge , hating him and muttering against him , because of the just punishment which he was to feel from him for his sins . wherefore this covenant must be made by a * mediator , a person that could and would as it were go between these two , offer to either reasonable conditions of agreement and labour to win them to accept of these conditions , that so enmity might cease and peace be setled between them . so did christ , he came betwixt his father and us , offered to his father the condition of satisfying his justice , and to us the condition of being accepted into favour notwithstanding our sin , upon our conversion to him . the lord most good is exceeding willing to imbrace the condition , yea he did offer it to christ upon that condition , that his justice might be duly satisfied some other way without mans ruine , he would save him , only man stands off and is not willing to return to god again , and christ hath more to do to perswade us to accept of favour on his terms , then to perswade him as it were to accept us on those terms : yet he doth perswade , win and draw all those to it to whom the benefit of this covenant redoundeth , therefore is he a mediator of the new covenant . christ is the treasury of all that riches of grace which god in his eternal pleasure intended to bestow on his elect , iohn . . ephes. . . acts . . it was gods great plot to make christ canalis grati● to all the reasonable creatures , to the creature fallen the channel of the grace of reconciliation , to the angels the channel of the grace of confirmation . reasons why god would have all deposited in the hand of a mediator , . man fallen could receive no good thing from god immediately , the change of the covenant brought in a change of the government , ioh. . . all must come to us by vertue of a covenant , god dealt with man at first in a covenant-way , adam and christ were both heads of the covenant , cor. . . god appointed them . . nothing can be conveyed to us without a paiment in reference to the old debt , and a purchase in reference to the new benefit , onely a mediator could do this . there is more righteousnesse required to justifie man fallen then adam had in innocency , or the angels have in heaven : that answered but the precept of the law , yours must answer the curse ; you are bound to the precept as a creature , to the curse as a transgressour , and there is more holinesse required to your sanctification , not only a conformity to god in his law , but a destroying of the old image . all the holinesse of the angels could not mortifie one sin . christ had an instrumental fitnesse for the office of a mediator , to answer all gods ends , which were either , i. principal which respect god , first , the manifestation of his own excellencies to the creature , . his manifold wisdom is declared in the gospel . . his love to take a humane nature to an actuall union with the godhead . . the mercy of god was never before discovered . . his justice in bruising his own son. . soveraignty , for christ to be his servant . secondly , the communication of his goodnesse to the creature , the ground of communication is union , there is the fullest union betwixt god and christ. ii. lesse principal . in reference to man , so god hath two ends , reconciliation and communion , luk . . . reconciliation , tim. . . a price every way answerable to the wrong god hath sustained by sin . . communion , christ in his bosom the seat of love and secrecy , by christ we have a manuduction to god. he was near to god whom he would accept , and near to us whom we may trust , he pleads with god for us , and treats with us for god , he was faithful to him and merciful to us , tender of his honour and our salvation . there is a controversie between the papists and us , an christus sit mediator secundum utramque naturam ? bellarm. tom. . de christo mediatore , c. , , . & , , , . aquinas part . . quaest. . art. . say , christ is mediator only as man , not as god , they urge that text tim. . . we say , christ as god-man is mediator , christ cals himself the sonne of man , is he not therefore the sonne of god ? in christo solus deus non est mediator , nec solus homo , sed deus homo , saith à lapide in tim. . . the god-head concurred with the manhood in all the acts of mediatorship , and that place tim. . . proves that christ qui fuit homo which was a man is our mediator , but not qua homo as a man. the papists say that saints are mediators to god , see tim. . . there is one mediator ( say they ) of redemption , but of intercession there are many . the papists make the saints mediators of satisfaction , redemption is nothing else but the paiment of a price of satisfaction . see iohn . . ephes. . . & . . why may not the manichees so defend their two principles ? although it be said there is one god , they may elude it by saying there is but one good god , and the scriptures are to be understood of him , but there is another evil god. no man ( saith sadeel against the papists ) must expect integram salutem à christo diviso . we are to understand that place tim. . . exclusively , one , and but one , as in the former part of the verse , there is one god , one and but one . vide estium ad loc . you may as well say an intercessor of mediation , as a mediator of intercession : for intercessour and mediator are both one . the papists received this from the gentiles , the devils ( their gods ) which were reputed of the lower sort , were made as means to come unto the higher , whence they were called also dii medi●ximi , that is , gods only for intercession , as if neptune would speak to iupiter , he made mercury his means and intercessour . mr deering upon the th chapter to the heb. v. , , . christ is also called a surety of the new covenant . now a surety a is a person that undertaketh some thing , therefore it is used of a person that undertaketh to see another mans debt satisfied , and it is applied to those which present a childe to be baptized , because they undertake to do that for the childe which is specified in the charge , to use the means there mentioned of bringing them to believe and repent . i say a surety undertaketh some things . he that is a surety in case of debt b undertaketh the debt , he that is a surety of any covenant undertaketh to see the covenant performed , and undertaketh to and for both parties , that one may not doubt of the other in regard of any insufficiency or other hinderance . so christ is a surety in his fathers behalf to us that he should undoubtedly pardon us if we turn , let us not be farther carefull about that , but only strive to believe , and he will deserve remission of sins , and do that for us which shall without fail procure his father to accept and pardon us . again he undertaketh for us too that we shall repent and turn to him , and he will cause us to come to him , and will make a sufficient atonement . he undertaketh , i say , that there shall be a sufficient atonement made , and that we shall turn to him , and for him that he shall accept the attonement ; so that all the labour and pains for the effecting of the agreement lieth upon christ , and he hath done it all , god would not trust us , for he knows that we cannot satisfie his justice , nor would ever turn to him . christ saith well , i will cause them to turn . we would never trust god through the conscience of our sins which knowing him to be angry doth bitterly accuse , but christ undertaketh , let us not fear he will pacifie him and free us , onely let us turn . so you see the reason of this title , a surety of the new covenant . for christ could not be a mediator by any other means but by being a surety , seeing without him neither could god in justice accept us , nor would , nor could we yeeld him satisfaction , or turn to him . it is a question between the papists and us , an christus aliquid sibi morte meruerit ? the papists say christ merited something for himself , viz. corporis gloriam & nominis exaltationem , the exaltation of the name jesus , wherein he was despised , that men should bow to it , and all the good things he was possest of after death . the scripture seems to oppose this isa. . . zech. . . iohn . . cor. . . he suffered for our sins , and rose again for our justification . he went to the father to prepare a place for us , to intercede for us , and that we might sit together with him in heavenly places . the surety quà surety cannot do or suffer any thing for himself but for those for whom he is a surety . all that christ did was for us , he was a prophet and priest for us . the humane nature when it is united to the godhead is worthy of all the glory . bellarmine urgeth that place , ephes. . , , . his humiliation is not held to be the meritorious cause of his exaltation , but his exaltation is described as a following reward of his humiliation . by the name jesus christ is meant jesus himself , as estius confesseth , see act. . . . now follows the title christ to be considered , the word signifies * anointed , john . . & . . quis nescit christum ab unctione appellari ? august . anointing is pouring oyl upon a thing or person ; this oyl was used to kings , as saul , david , salomon , iehu , ioash ; and to priests , as to the high-priest at the time of his admission to succeed in his fathers room , and to all the priests when they were first admitted unto their function for them and theirs ; and it was also used to prophets sometimes , and to holy things that were to be consecrated to god. thus the tabernacle and other instruments were anointed . it served to set these things apart to cause god to accept them for his own use , and so to design those persons to those offices , assuring themselves and others , that god would accept and assist them in their places , that he did give them authority and would give them gifts fit for that place . now therefore our lord jesus is called christ , because he was anointed with the spirit , the oyl of gladnesse , above his fellows , as the apostle speaketh , in which title are comprehended three special offices of his , a priest , prophet and king. christ had the wisdom of a prophet , the holinesse of a priest , and the power of a king. he was a king to take away our rebellion , a prophet to take away our ignorance , a priest to take away our guilt . some were priests and prophets , so was samuel : some a priest and a king , so was m●lchisedech : some a prophet and a king , so was david : none but christ was a priest , a prophet and a king , trismegistus , a great king , a great priest , and a great prophet . there is a difference between the anointing of the kings , priests and prophets of the old testament , and the anointing of christ. . in the efficient cause , they were anointed mediately by other prophets and priests , christ immediately by god himself . . in respect of the matter , they were anointed with external oyl , he with internal , that is , invisible of the spirit . . in respect of the end , they were anointed for an earthly and worldly kingdom , he for an heavenly and eternal . . in respect of the effect , christs anointing profits us , the anointing of the spirit descends from him as the head upon us his members , ioh. . . he was anoin ted , . extensivè , so as king , priest and prophet . . intensivè , others were but sprinkled , psal. . now for his priestly function , it is the first in order of nature , though in time of executing it be not first . for god must be first reconciled unto the creature by the taking away of sinne , afore any good thing can be done to him , or for him . he is called our priest , psal. . . a great high priest in the house of god. heb. . . & . . a faithful high-priest . heb. . . a high-priest of good things to come , heb. . . our advocate , john . . a ransom , tim. . . the lamb of god , john . . the lamb slain from the beginning of the world , revel . . . a propitiation , rom. . . our peace , ephes. . . the kingly and prophetical office are both grounded on his priestly office , the end of this was to apply the fruit and benefit of all , though christ entered upon all his three offices at once . this priesthood must be considered in its properties and parts . the properties of christs priesthood are these : . it is not a typical but a real priesthood , in which not the shadows of things which cannot take away sin are offered , but the thing which it self was the complement of all the shadows , so it differs from the aaronical priesthood , for it was but a type for the time being . . this is an eternal priesthood not to be determined sooner then this whole world must determine ; christ is called a priest for ever . see heb. . . & . . the vertue of this priesthood began with the first sinner that was pardoned , and continues to the last , by him are all accepted that are accepted , and without him none were nor can be accepted . the fathers that lived before he was offered enjoyed the benefit of his offering as well as we that live after , neither was the fruit any other , or lesse to them then to us , because that bloud was reputed by god as shed from the beginning , and the priesthood a priesthood that hath no end in regard of the efficacy of the sacrifice . . it is a holy priesthood , heb. . . & . . it behoveth us to have an holy priest separate from sinners ; the high-priest offered for his own and the peoples sins , but christ was stricken for our iniquities . he was holy in his nature , harmlesse in his life , undefiled in both . all the sacrifices of the law were to be without blemish , the priests were to be without corporal blemishes , a type of christs moral holinesse , cor. . ult . . it is an unchangeable priesthood , because it was made not after the law of a carnal commandment , but according to the power of an indissoluble life . this priesthood receiveth not any alteration in regard of the person sustaining it , not in regard of it self , for as there is one priesthood so one priest. the levitical priests died , and the son succeeded the father , so that though the priesthood continued and was of long continuance , yet the priest did not continue , but our priest continues one as well as the priesthood , so it is an unchangeable priesthood , and therefore compared also to melchisedech , of whom we hear once for all and no more , a shadow of the unchangeablenesse of the priesthood of christ , who therefore is called of that order , for melchisedechs priesthood was never derived , but christ was likened to it , and he resembled christ in it . you have the properties of the priesthood , consider its parts . the acts to be done by the priest are parts of the priesthood . the parts of the priesthood of christ are two , . to expiate or make propitiation for sin , or to perform the work of our redemption , and to apply it , for thus he doth expiate . he performeth it by two things , the offering of his own self once for all to his father , as in all the sufferings of his life , so in the last and worst of all in the garden and on the tree , whereon he bare our sins , and was made a curse for us according as it is written . his person was the priest god and man. the sacrifice was the humanity , the lamb of god that sin-offering , trespasse-offering , burnt-offering of a sweet savour , acceptable unto god , and the altar which consecrated the sacrifice was the godhead , by vertue of which merit was added to the sufferings of the humanity , so he purged our sins by himself , and made his soul , that is , himself a sacrifice for sin . and besides this offering of himself , he first took upon him the form of a servant , that is , was made obedient to his fathers will to keep the law in all things as one of us should have done , and that in our stead . he was made under the law for us , and hath brought in eternal righteousnesse . for we must not alone satisfie god for our unrighteousnesse , but also perform perfect righteousnesse , else we could not be admitted into his favour ; wherefore the sacrifice of the law was first washed , and then the parts laid on the altar in the burnt offering . and though christ considered as a creature , his humanity must needs be subject to his father , yet in such sort and manner by being made under the law given to adam , as the prince must be subject to his father , but not in the quality of groom or squire , that were an abasement to him , and more then could be required of him , but for some offence . now this work of christ whereby he offered himself to his father , . is perfect and exact obedience to the law , as if he had been a son of adam alone , not god and man. . in suffering of his wrath and curse and just punishment , as if he had not fully kept , nay as if he had fully broken the law. i say this offering did satisfie his justice , and make as it were perfect recompence and amends for the sins of mankinde . god was as much honoured , and his law as much magnified in that it was so performed , and he so obeyed by this one person so great and worthy , as if all men had perfectly obeyed that law in their kinde , and the justice of god in hating sin , and perfection of his authority in binding to punishment those that would not obey , was as abundantly demonstrated in that so admirable a person suffered for it , as if all mankinde had suffered to all eternity . socinus saith , the dignity of the person makes nothing to the value of the suffering . grotius replies , poenam hanc inde fuisse aestimandam , quod is qui poenam ferebat erat deus , etsi eam non ferebat qua deus , & citat act. . . cor. . . the dignity of the whole person , saith he , contributes much to this estimation , therefore it is emphatically called in scripture , the bloud of the lord , cor. . . the bloud of christ , heb. . . the bloud of iesus christ the sonne of god , john . . grot. de satisf . christi . c. . now after the making of this satisfaction follows the application of it . for the sin-offering was not alone killed , but also the bloud of it sprinkled upon the offerer , and no man was esteemed purged from his sinne , till the bloud of the sacrifice was sprinkled upon him . therefore david saith , wash me with hysop and i shall be cleaner then snow , and we are said to be chosen to life through the sprinkling of the bloud of christ , that is to say , the giving of the vertue and merit of christs death unto us , signified by that sprinkling . now this application of the sufferings and obedience of our saviour to us is done in time , and severally and particularly to and for each when he pleaseth to bestow himself upon him , and it is inseparably and immediately joyned in time and nature with justifying faith , which at what time he workethin us , at that time he maketh all he hath ours , and in present possession giveth us his flesh and bloud , that is to say , the merit of his passion and the work of our redemption which in that flesh and bloud he accomplished . this is the first part of his priesthood , redemption : the second is intercession whereby he pleadeth our cause in the presence of his father , partly having done it already , in the day of his flesh he offered up prayers for us , and partly for ever , when sitting at gods right hand he intercedeth for us , that is , presents himself with the merit of his life and obedience as ours , done in our behalfe , and imputed unto us to take away the stain of our sins , and to cause the lord to accept us , and our prayers and services , and passe by all our sinnes and offences . christ appeareth in heaven for his people : . as an agent , a lieger embassadour , so paraeus interprets heb. . . christs agency in heaven is a continual intercession ; which should it cease but for a moment , what should become of his people here upon earth ? should christ cease to appear in heaven for us ( as he must do , if he should come and abide here upon earth a thousand years together ; for he cannot in his humane nature appear both in heaven and earth at the same time ) all that time heaven must be without an agent , an intercessour . . as an advocate , ioh. . . appears for us . . as an attourney , revel . . . as a solicitour . m. brinsleys christs mediatorship . christs intercession consists in these particulars : . christ represents our persons to god the father before the throne of grace , heb. . . he appears as an attorney for his client , exod. . , . he tenders all his sufferings to god in our behalf . christ prayers ex vi pretii , we ex vi promissi . he tenders to god all his promises , and the ancient decrees and purposes , iohn . . . he addes his own desires that they may be accomplished , iohn . . . he makes answer to any thing which is objected against any of these : as the devil is an accuser , so he is an advocate , iohn . . . christ doth this constantly and earnestly , rev. . . . he tenders also your desires , mixeth his incense with your odours , and he tenders them as his own , as truely as he bears your sins he prayes your prayers . christs intercession : . began immediately upon the fall , he began to be intercessour when he began to be a priest , this was part of his priestly office , revel . . . heb. . . before he came in the flesh he interceded vi pretii praestandi , since he ascended into heaven , he intercedes vi pretii praestiti . . his intercession was effectual in all ages of the world , ever since there was a golden altar , and an altar of incense , one referred to christs oblation , the other to his intercession , heb. . . rev. . . . his intercession is of as great extent as all gods promises and christs purchase , lev. . , . ioh. . . . all the long prayers christ hath made for the accomplishment of the promises and necessities of the church god hath heard , zech. . , . & . . ioh. . . see . because . christ hath with god the father one and the same will , ioh. . . . because of the acceptation of his person , ephes. . . cant. . . . they are all offered on the altar of his godhead , heb. , . so christs priesthood hath two parts : . the work of our redemption . . the applying of it , by intercession forus , and then by bestowing his bloud upon us to purge our consciences , and actually to justifie us , for these two go still together , that the whole work may be christs . the effects of this priestly office : . satisfaction , this is implied in all those places where christ is said to lay down his life as a price for sin , and to become an atonement for our iniquities . justice is satisfied by declaring a due measure of hatred against sinne , and a due respect of his honour who is wronged by it . . reconciliation with god , god is reconciled with us in christ. . obtaining of remission of sins . . communication of his spirit and graces , by his stripes we are healed . the priestly office of jesus christ is the greatest magazine and store-house of comfort and grace on this side heaven to all christians . paul opens and presseth it on the hebrews labouring with unbelief the priestly office of jesus christ. both the kingly and prophetical offices of jesus christ are principiated in this , revel . . , . see vers . . antichristianism is an invasion on the priestly office of christ , the masse ( that incruentum sacificium ) is a derogation to the sacrifice of christ , their prayers to saints to his intercession , their satisfaction to his satisfaction . the pope is styled pontifex maximus , christ did by one sacrifice perfect for ever those that are sanctified . this office of christ is set up out of meer love and compassion for the relief of distressed souls . christs princely office is for terrour , psal. . there is a mixture of terrour in his prophetical office , the light shined in darknesse , and the darknesse comprehended it not . the covenant of grace is laid upon the satisfaction of christ , heb. . , . he made full satisfaction to divine justice for all our sins , else the lord might come on the debtor if the surety had not made full satisfaction to the creditor , ephes. . . christ did more fully satisfie god and divine justice then if all we had gone to hell , and been damned to all eternity , the debt was now paid all at once , not by a little weekly , the divine justice would have been satisfying , not satisfied by us . we are not able to make any atonement for sin , micah . , . psal. . , . the jews to this day believe , that god is atoned by sacrifices ; the papists , that he is pacified by penance , and works of supererogation : but god now rejects all those things of his own appointment , heb. . , , , , , . and christ is set forth as a propitiation for sinne through faith in his bloud . the arminians although in words for shew they professe the satisfaction of christ , yet indeed they ( no lesse then the socinians ) deny and overthrow the satisfaction of christ , and the efficacy of his merit . they place not the nature of christs satisfaction in that he on the crosse sustained the person of the elect ( for this they deny ) and so satisfied god the father for them , as if they had satisfied him in their own person ; but in that , that he got the father a right and will of entering into a new covenant with men , which he might make with them upon any condition as well of works as faith . also they deny that the end of the satisfaction or merit and death of christ is the application of the reconciliation and remission of sins . sacrifices of the old testament were , . living things . . not living , but solid , as bread . . not living , and liquid , as wine and oyl . there was alwayes destructio rei oblatae , if it was a living thing it was slain , answerable to which christ is said to be a lamb slain , heb. . . if it were not living and solid it was bruised , so christ was bruised for our iniquities , if it was not living and liquid it was poured out , so christ. some object against the equity of this , how could god punish an innocent person for the nocent ? this was equal since all parties were agreed , . god the father , matth. . . . christ , heb. . . there was the ordination of the father and free submission in christ. it is no injury to require the debt of the surety . again , some object this , how could christ being one person expiate the offences of so many thousands ? adam by vertue of his publick capacity could ruine all , rom. . . to the end , therefore christ might much more expiate the offences of many , because of the dignity of his person . and for this reason his sufferings though but temporary might compensate justice for the eternal torments of sinners , sith sufferings are not finite in their merit and efficacy though discharged in a short time , act. . . god was more pleased with his sufferings then displeased with adams sin . the socinians make this the only cause of christs suffering to be an example to us , this is the lesse principal . they say , god may have that liberty which man hath , a man may forgive his neighbour offending without satisfaction , and so may god. god could have pardoned sin without satisfaction , quid omnipotente potentius ? saith austin . but this way of christs suffering was expedient first , in reference to god : . that god might manifest , . his hatred of the corruptions of his elect . . the truth of his threatnings , in the day that thou eatest thou shalt die the death . . the exactnesse of his justice , both in punishing those that are out of christ ( when christ himself suffered so much from his father ) and in pardoning his people , rom. . , . give christ unto us , but of justice to pardon those that were in christ. . his mercy mixt with justice to all men that are saved , now justice is satisfied , and mercy magnified , that which is done by our surety is counted as done by our own persons . secondly , in reference to christ : . to declare the transcendency of his love , rather then we should be forsaken for ever he would undergo for a while the losse of his fathers love , mat. . . in his apprehension . . to shew the reality of his incarnation , he had not only the excellency of our nature , but all the common infirmities . . to shew his great condescention , he denied himself in all his glory for a time . . to declare the compleatnesse of his satisfection , he had all manner of calamities in sense , and the losse of his fathers love , the divine vision was suspended . . that he might by all this declare himself to be a perfect mediator . thirdly , in reference to satan : that he might answer all his objections , he desired nothing more then the death of christ , he had his desire and his kingdom was overthrown by it . fourthly , in reference to his children : that they might have encouragement to come to god by him , that they might have strong consolation our remission is more honourable , to be forgiven on satisfaction , sets the person offended in the same state of innocency that before : our happinesse is more sure , being by the bloud of the son of god. christs death is not only to merit but also to satisfie , for there is a difference between merit and satisfaction merit properly respects the good to be obtained , satisfaction the evil that is to be removed . as a man merits a reward which is good , but satisfieth for that fault which is committed . . merit properly respects the good of him that meriteth , or him for whom he meriteth , satisfaction respects the good of him for whom the satisfaction is made . three things make up satisfaction . . ordination of the judge . . submission of the surety . . acceptation of the sinner . satisfaction is nothing but that quo alicui plenè satissit . this the scripture expresseth by redemption , expiation , reconciliation . satisfactionis vocabulum in hoc negotio scriptura non usurpavit , rem tamen ipsam docuit manifestissimé rivet . disp. . de satisf . christi . the word satisfaction is not found in the latine or english bibles applied to the death of christ : in the new testament it is not at all , in the old but twice , numb . . , . but the thing it it self intended by that word , is every where ascribed to the death of our saviour , there being also other words in the original languages , equivalent to that , whereby we expresse the thing in hand . it is a term borrowed from the law , applied properly to things , thence translated unto persons , and it is a full compensation of the creditor from the debtor . hence from things real it was , and is translated to things personal , isa. . . the word nasa argueth a taking of the punishment of sin from us , and translating it to himself , and so signifieth satisfaction , so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by peter , pet. . . in the room thereof . mr. owen of redemption , l. . c. . of christs priesthood you have heard , now you shall hear of his prophecy , a work annexed to priesthood , for the same persons were to teach the people that were to offer up sacrifice for them , although some did teach that might not offer up sacrifices . these titles are given to christ in respect of this office. he is called , dan. . . palmoni , the revealer of secrets . the doctor , matth. . . law-giver , jam. . . counsellor , isa. . . revel . . . chief prophet of his church , act. . . & . . that prophet , by an excellency , mark . . john . . & . . & . . & . . the angel of the covenant , mal. . . the apostle of our profession , heb. . . a faithful witnesse . apoc. . . a witnesse , isa. . . the light of the church , and of the world , isa. . . luk. . . and the author and finisher of our faith , heb. . . he is the great prophet like unto moses , yea farre above moses , whom god hath raised up in his church to teach them all truth . the prophets office was to teach the people the things which pertained to their duty , that they might please god and attain his promises . now christ is also the teacher of the church which taught the will and whole counsel of god concerning our salvation , that prophet whom moses did foretell , and whom the people expected for this end in that time that he lived , as the words of the samaritan woman shew . see deut. . . iohn . . & . . the matter or parts of this prophetical office was teaching or revealing the will of god : this teaching of christ is double , external and internal ; externally he taught , . by the ministery of his prophets in the times that went before his coming into the world , whom he raised u● for that end , that they might reveal so much of his will as was necessary for them to know . peter telleth us that he spake to the spirits that were then in prison , and that the gospel was preached to them that were dead , meaning his prophets in former time , whom christ by his spirit stirred up for that end . . he taught himself in person when he had taken our flesh upon him for the space of three yeers and a half , or as some think of four yeers , going up and down and teaching the doctrine of the kingdom , saying , repent and believe the gospel , and confirming his doctrine with miracles and signs of all sorts to the astonishment of all that heard the report of them , as the story of the gospel written by the four evangelists doth plainly shew . . he taught by his apostles , evangelists and prophets , men which he stirred up with extraordinary gifts and power to preach every where , sending them out first whilst himself lived , into all the countrey of iudaea , and then after into the whole world , and not only so , but moving some of them to write in books , and leave to the churches use those holy scriptures which are the perfect rule of our faith and obedience , and do sufficiently , plainly and perfectly instruct the whole church and each member of it to the saving knowledge of god and christ , so that if there were never another book extant in the world , yet if a man had these writings for all substantial points truly translated into a tongue understood by him , and had no other helps to make him understand the same but his own reason and understanding according to the true principles of it , by reading only and barely those writings he should come and that certainly and infallibly to the knowledge of all things necessary for his salvation . neither is any thing requisite to the right understanding of the scriptures in points of necessity to life and salvation , but alone the diligent perusing and meek receiving of the same . and yet christ performeth this outward teaching in a fourth degree by the ministry of his servants from time to time , the pastors and teachers of all ages , whom he raiseth up and instructeth in the knowledge of his truth that they may instruct the people . and this is the outward teaching , the inward is noted where he saith , you shall be all taught of god , it is the work of his spirit putting into the minde a light to conceive the things taught , and inclining it to hearken and consent to them ; of which there are two degrees , the first fainter and lesser , breeding a kind of belief or opinion ; the second is more deep and stable by which men are rooted and grounded in faith , and do firmly believe the known truth , and are guided and ruled by it . the properties of christs prophetical office are two : . he is a great prophet , as the people say luk. . . indeed the greatest of all the prophets , that reveals all things , as the woman of samaria could say , he shall shew us all things . . he is a faithful prophet in all his house , as moses also was faithful , and his faithfulnesse stands in this , that he did acquaint his church with the whole will of god without adding and diminishing , as moses did , and that he did as fully accomplish all the things typified , as moses did declare and set them down ; but it stands not in this , that he gave a particular direction for all external things about his worship and government , as moses did , for that we are sure he hath not done in his gospel , neither indeed was to do . the pope opposeth christ in his prophetical office , in making himself infallible , he brings in new sacraments unknown to christ and his apostles , christ is the onely absolute doctor of his church , matth. . . see matth. . . revel . . , . the church of rome hath added traditions , will-worship ; humane inventions to the scripture . mahomet is extolled by many as the great prophet of the world . so you have the prophetical office of christ , now follows the third , viz. he is king , to which we may adde that of lord , because his kingdom and lordship signifie in a manner the same thing , both serving to expresse the power and authority which he hath , and exerciseth in and over his church , psal. . per tot . isa. . . micah . . tim. . . there is a three-fold kingdom of christ mentioned in the holy scripture : the first is his kingdom of power or excellency , whereby he being god is the supream lord of all things , psal. . . . the kingdom of his grace , whereby he rules in the hearts of all his elect ever since the world began , psal. . . zech. . . ier. . . ezek. . . luk. . . & . . . of glory , whereby he himself is now in endlesse and perfect felicity , and of which happinesse his saints shall one day partake , luk. . . & . . luk. . . cor. . . pet. . . crakanth . of the p●pes tempor . monarc . cap. . see more there . this government is a right of immediate executing the soveraign authority of god over all creatures , in ordine ad salutem , in order to the salvation of his elect , ioh. . , . christ was born a king , but he entered not into his kingly office till after his resurrection , psal. . , . he was a priest and prophet on earth . yet this is that which brings in the benefit of all the other offices , and makes us partakers of all the good in christ. of which the means are outwardly his word and the ministery thereof , and inwardly his holy spirit worketh in and by the word . the parts of it are , first , governing and guiding his subjects in the wayes which he hath appointed them to walk in , and subduing the temptations of satan , and the world , and lusts of the flesh to them , and rewarding them at the last with eternall glory . secondly , confounding and destroying all his enemies , and treading them under his feet . the properties of it are , . it is not a civil or earthly , but a spiritual kingdom , iohn . . cor. . . rom. . . which doth look to the spirit , reacheth to the conscience and spiritual things , it is not carnal nor of this world , nor looketh to the outward man alone . the king is spiritual , viz. the lord from heaven , the subjects are spiritual , viz. the church regenerate , the law whereby the church is governed is spiritual , viz. the gospel , the goods bestowed upon the church are spiritual , as remission of sins , the spirit of grace , and the manner of government is spiritual . . universal , and that in four respects , . in respect of all ages and times , other kings have the time of their rise and fall , this dominion is eternal , it shall have no end . . in respect of all places , rev. . . to the end . . in respect of all creatures , rev. . . in respect of all things and actions . for him hath god the father made lord and king , and he doth powerfully administer his church to the sanctification , preservation and salvation of those which refuse not to submit . christ doth one thing more then all kings for their subjects , for he maketh his subjects , seeing all by nature are his enemies , but by his word and spirit he subdueth them to the obedience of his will , cor. . . that he may glorifie himself and his father in their salvation . . absolute , rev. . christ is lord paramount , tim. . . he is a king by a threefold right : . of birth , gal. . . . of donation , psal. . . ioh. . . . conquest , rev. . . he is king in heaven in respect of his glory , in earth in respect of his grace , in hell in respect of his justice . christ as mediator is the churches a head , cor. . . ephes. . . & . . & . . col. . . & . , . he is their head b , ratione unionis , ratione regiminis , ratione influentiae , . in respect of union . . in respect of guidance . . in respect of influence . the government of the church is upon his shoulders , isa. . . & . , . matth. . , . ephes. . , . psal. . . he is the onely head and king of his church , the government of the church is part of his kingly office. he as mediator hath the government of the church committed to him . . the church mystical , the number of all the saints of god whether militant or triumphant . . the church political , particular churches gathered with their officers , as the seven churches in asia . christ is the head of both . the original and fountain of all government is god the father , sonne and holy ghost , he hath a primitive and absolute soveraignty over all men . . as he gives them what being he will. . as he appoints them what end he will. . as he gives them what law he will , this is regnum essentiale , thine is the kingdom . secondly , all the persons of the trinity have committed or delegated this power into the hands of christ as he is mediator , both god and man , mat. . , . dan. . , . four things qualified christ for this : he hath . a spirit of wisdom and counsel , isa. . . . of courage there to , and isa. . . . of meeknesse and moderation . . is faithful , isa. . . thirdly , christ delegates this power ( as he hath the government of the church ) three wayes : . to the angels , they are principalities and powers . . to the magistrates , by him kings reign . . to church-officers , ephes. . , . these are to continue so long as his mediatory kingdom shall last . it is fit that christ and he alone should govern the church . first , because the church is his own , his own body and house , rom. . . cor. . . ephes. . . heb. . . it is his , . by purchase , he hath purchased to himself a peculiar people . . by covenant , i entred into covenant with thee , and thou becamest mine . . by regeneration , they are one spirit . secondly , the church is his great depositum , and praemium . . the great pledge god hath committed to his trust , iohn . . . the great reward of all his services , eph. . , . . there is none qualified for the churches government but he . this soveraignty of christ as mediator is two-fold : first , in the spiritual kingdom , by which he rules in the hearts of all , especially his saints , luk. . . rom. . . this consists in six things : . he sets up a throne in the souls of his people , that they look on him as a king , rev. . . . as a spiritual king he gives laws to the soul , rom. . . . he will punish their enemies , ioh. . . . he bestows both gifts and graces , rev. . . . he rules in their hearts and wayes , ioh. . . . he hath the key of heaven and hell , rev. . . secondly , he hath a soveraignty committed to him as mediator god-man , i● the providential kingdom , psal. . , . compared with heb. . . ephes. . . pro. . . , . . all the great things in providence are ascribed to christ mediatour ; he brought the floud , gen. . . compared with pet. . , . he destroyed sodom and gomorrah , he gave the law , heb. , . . he shall accomplish all the prophecies , rev. . . he shall judge the world , act. . , . therefore he rules it , else he could not proportion to men rewards and punishments , if he did not imploy them . . he shall give up his kingdom to his father , cor. . . the lord jesus hath all this soveraignty for the saints sake , that they might have interest in it , ioh. . . & . . we should take heed of doating on an earthly christ , kingdom , inheritance , or preferment by christ ; the apostles expected earthly preferment ; the millenaries say , christ shall destroy all monarchies , and be monarch alone , and his saints shall be great persons here . the jews deny christs kingly office , they say , he shall be an earthly king , and shall conquer all nations , and bring them into the land of canaan , and there shall blesse them with abundance of all things . the papists speak of a carnal presence of christ in the sacrament . the pope hath invaded christs kingly office by making laws which shall immediately binde the consciences of men . he saith he is christs vicar , and the head of the church . they say , there is a two-fold head of the church , . imperial , principal , invisible : so christ. . ministerial , secondary , visible : so the pope : this is a meer contradiction . to be head argueth preheminence , to be ministerial argueth subjection and inferiority . most in the world oppose the kingly office of christ , his laws , psal. . . see phil. . . there are three kingdoms contrary to the kingdom of christ , that of sin , satan , and antichrist . christ is our lord : this name is often given to christ , psal. . . mat. . . iohn . . act. . . cor. . . & ▪ , . the apostle takes delight still to mention this title the lord , col. . . cor. , . & . . iude v. . it is called the table of the lord , and the body and bread of the lord , because we are so ready to forget christs authority , therefore he is very often called lord in the new testament , rev. . . phil. . . christ is lord : . as god , ioh. . . . as man both in respect of the hypostatical union , and by the merit of his passion , by which he hath gained a dominion to himself over men redeemed by him , luk. . . . from gods ordination , act. . . phil. . , , . he is lord by right , . of creation , ioh. . . . of redemption , cor. . . pet. . . . preservation and government , ephes. . . he is lord two wayes : . in general , as over all creatures , king of nations , ier. . . . in special , as head of his church , king of saints , rev. . . the king is lord over all the subjects , but in special manner over the queen , by a double right , as king and husband , ephes. . penult . there are three priviledges of his lordship . . he is lord alone , he hath no co-partner , ephes. , . . is lord over all creatures inwardly and outwardly , the good to defend them , the wicked to offend them . . is lord for ever , this attribute when given to god the father or christ , usually signifieth his soveraignty and dominion , thus saith the lord god , that is , he that hath soveraign power over you . when this title is given to christ in the new testament as a distinctin between god and the lord , cor. . . ephes. . , . phil. . . it signifieth that christ is he through whom all good from god is derived to us , and through whom all our services are offered to god , that he is our mediator . we should pray , let thy kingdom come , labour for a true personal reign of christ , that christ and he only may be lord of our souls , we should be glad to have him raign in our families , publick assemblies , his truths , ordinances and government . if we receive christ into our hearts , we must receive him onely and absolutely upon his own terms , and in all his offices , and into every room of our hearts , and that for ever . we become the servants of god four wayes : . by an act of election in god , act. . . . by purchase , cor. . . & . . . by conquest , servus quasi servatus in bello , luke . , . . by mutual covenant , we at last choose god for our lord and master . to be a servant hath two things in it : first , inward reverend affection . secondly , ready outward subjection . we must first do the work of god , christ did his fathers work , iohn . ● . psal. . , . secondly , do his work onely , we cannot serve two contrary masters . chap. v. of christs double state of humiliation and exaltation . hitherto of our lords natures and offices , now of his acts by which in those natures he fulfilled those offices . they are all brought to a dichotomy by our lord himself , when he saith , ought not christ to have suffered and to enter into his glory ? and by the apostle st paul , saying , he humbled himself , and god hath greatly exalted him . first then for his humiliation , it was of necessity for our redemption , because he that is to satisfie for sin must bear punishment . the bearing of punishent , as being a suffering of some evil and undesirable thing , cannot be but an abasement . this abasement was two-fold : . in submitting himself to obey the whole law in our behalf in the form and quality of a servant , even as if he had been no other then a bare man , so that he was found in fashion as a man , and made in the likenesse of men , that is , was put to serve and obey as meer men are . to be subject to god and obedient to the author of being , is no abasement at all , but to be in such sort and degree subject , as if he were a meer sonne of adam , of no more excellency then a man , this was an abasement . that the heir of some noble-man or great person be inferiour to his father , and do whatsoever he shall imploy him in sutable to his quality and condition , is no abasement ; nay it is an honour to him , but if some slave whom the son did please to affect should play the thief and runagate , and the son requesting his fathers favour in his behalf , should be answered , i am content to pardon him for your sake sonne , upon condition that you will be scullion in his room this seven years , and hereupon should serve his father in that homely office of the kitchin for the term appointed , this now were a great abasement for the sonne . so for our lord jesus christ in his humanity to be subject and serviceable to his heavenly father in an obedience sutable to his worth and dignity , had been no humiliation ; but to be subject in the quality of a meer man , nay a sinfull man , and be put to obey the law , and such a law , and so to obey it as if he had been of no higher off-spring then the loins of his mother , this was a great abasing . he submitted himself to be under the authority of his mother , as another childe , and to live as a prentice to iosephs trade , as another childe to go up to the feasts to be circumcised , to bear injuries , to pray with weeping tears for sins , but our sins , and so in the rest ; here was a great and chief part of his humiliation , so our apostle witnesseth ; god sent his sonne made of a woman , made under the law , that he might redeem them that were under the law , and as by the disobedience of one many were made sinners ; so by the obedience of one shall many be made righteous . psal. . . he alludeth to the civil ordinance , exod. . , . both his ears were bored thorow , his obedience was double to that of others . dr hampton on rom. . . but this obedience was not so great a humiliation as was requisite , a more difficult burden was required at his hands and a labour more tedious , he must suffer also those evils of all kindes which we should have * suffered , as if the fore-mentioned sonne of some noble personage for the winning of his fathers favour to a run-away servant , should not be put alone to serve an apprentiship in the scullery , but also to be grievously whipped with rods , as the slave himself should have been for his offence . the sufferings therefore of our lord jesus come to be considered of , which o that we could seriously consider . it were impossible for any man not to repent , not to believe , not to obey that would addresse himself to the frequent and serious meditation of these sufferings , if withall he were informed of the motive , end , and fruit of the same . now all of the things endured by christ may be referred to those of his infancy and elder time . first , to be born of a poor and mean parent , void of all earthly honour and state , although she were the heir of the greatest family and noblest bloud in the world , and had as due right as was possible to a rich and honourable kingdom . the virgin mary and ioseph both were of the famous linage of david , he the next heir male , she the next heir female to the crown of israel and iudah , but usurpers had laid violent hands upon that principality , and the whole tribe of iudah , specially the linage of david was so farre depressed and obscured , that now the heir to the crown was unknown and neglected , and the family of such honour even raked up in the dunghill of meannesse and contempt , glad to apply themselves to base and carnal occupations , as the carpenter or the like . this was an abasement to christ that he was not born of davids posterity all the while it was of esteem , note and honour in the world , but now that the scepter was quite departed from the tribe , now that it was even cast down to the dust , and no man of note or power in it ; now must he be born of that family , now must he take flesh of that linage . secondly , the manner of his birth also was very base and beggarly , for his father and mother coming to bethlehem upon occasion of taxing ( when there was à great concourse of people to that little town ) were so coursly entertained , that her time of travel being come perhaps a little before she looked for it , she was thrust into an out-house , an odd corner , a poor stable , there to cry out and be delivered without any attendance or regard . what could be more ignoble and contemptuous ? the sonne of god was born in a stable and laid in a manger , as if he had been worthy of no better esteem then a very vagrant . thus was he born and in this simple fashion did he enter into the stage of the world , as if he had been a person of no esteem or reputation . and thirdly , no sooner was he born , and the thing made known to the world , but that his life was sought for by the malice and craft of herod , who had usurped that kingdom which was due unto him . for he having notice that the king of israel was born ( as is the manner of tyrants to seek the destruction of the right inheritor ) dissembled with the wisemen , pretending that his purpose was to come and worship him , and learning by them what he could for that purpose , intended in very deed to have made him away , by which means he was compelled for the saving of his life to take a long and tedious journey down into aegypt , no question with great labour and wearinesse to himself as well as to his parents . thus you have the sufferings of our saviours infancy ; next consider his whole life , and what was it but a suffering of all misery , both in the whole course of it , and in the conclusion of all at his death . for the course of his life it was private and publick . for his private life untill his thirty years he lived a carpenter * he that was sufficient to have governed all the monarchies under the sunne , to have ruled the whole world , to have led mighty armies , and to have read a lecture of wisdom to angels and archangels , he was servant to his father , a carpenter , and spent his time obscurely in a manual occupation , handling the mallet and chezil , and doing the work of a mean labourer , burying as it were all his divine excellencies under the thick and dark cloud of a poor trade , and not shewing forth so much as a glympse of his heavenly glory , but that at one time at the age of twelve years he peeped a little out of the cloud , when at a feast in ierusalem he disputed with doctors to the astonishment of all the hearers and beholders . he was cast down from all honour and made to inherit contempt and basenesse . but come we to his publick life , where he was to take upon him a glorious function fit for himself , even to be the minister of the circumcision , a prophet to the people israel . first , he entred into this function with a great toil and labour , for by and by after his baptism and calling to publick view , he was thrust forth into the wildernesse there to be tempted of the devil , not for a few hours or dayes , but for full fourty dayes together . there he did challenge all the powers of darknesse , and hand to hand did enter the lists to fight a combate with all the devils of hell . there was he singled forth , and they let loose to try the utmost of their mighty and subtil temptations , three principal ones are mentioned , but no question he stood not against so little as three thousand , for what would not satan assay to do him mischief ? what evils did he not by word or suggestion labour to draw him to ? when he had him for so long a space of time at so great a disadvantage all alone in the wildernesse and fasting , he would strain himself to the utmost of his wicked wit to have poysoned him with some taint of wickednesse , that he might have killed the whole body of his church in him the head thereof , as he destroyed all mankinde in the first adam the common root of it . it is certain that our lord was armed with power and wisdom to discover and resist his temptations , and knew he should , could and would be victorious , but no doubt the combate was troublesome and tedious , and filled his righteous soul with unspeakable dolour and anguish . let a vertuous and honourable matron be shut up so many dayes together in one room with a base and loathsome adulterer , there to suffer all his impure solicitations , will not her misery be so much the greater in sense by how much her self is more shamefac'd and honest , and more abhorrent from all such impurity ? so it was with the soul of our blessed saviour . that great and foul polluter of himself and mankinde the devil , had liberty given him to try what ever he could do with all his crafty and abominable temptations to draw our lord jesus from his god , and to make him as all other men were , a sinner . the most valiant person in the world armed with the best weapons for defence , and furnished with so much prowesse and skill that he knew he should be conquerour and unwounded , would yet finde it unspeakably troublesome to ward oft the multitude of blows of ten thousand at once , assailing him with such fiery darts and poisoned weapons , that each of them had they but fastened to draw bloud would have been mortal unto him . had any of satans temptations fastened on the soul of christ , he had been made a sinner , and so separated from the union with the second person , and so himself with all his members that depended upon him had perished eternally . doubtlesse though he knew he should overcome , yet the bearing off , putting by and resisting so many mighty blows and subtil thrusts must needs be extreamly tedious and bitter unto him , by how much he was more perfectly holy , and did more detest all such manner of temptations . thus his sufferings from satan were horrible , though in the issue harmlesse , yea and glorious , but now thinke what he bare in his whole life after . five things are most intollerable to the nature of man in passing of his life , poverty , reproach , labour , danger and sorrows , he was laden with all these in all extremity . first for poverty , though he were very rich ( saith st paul ) yet he became poor for our sakes ; he had been no slothful nor prodigal person in his private life , but he was a servant to his father in law , and the calling was poor , so that he could get nothing but from hand to mouth , and therefore being to leave his trade , and become a minister and preacher of the gospel , he had no house nor home of his own to dwell in , no stock nor revenues to live upon , but was fain to live of pure alms , and though he was no beggar a , yet as if he had been a beggar , to maintain himself altogether by the kindenesse of others . b the foxes have holes , the fowls nests , but the sonne of man hath not whereon to rest his head . we reade of a bag he had , but it was not filled with the fruits of his own hand or stock , but with the gifts and alms of others . he had it , but he had it of alms : it was enough , but at other mens voluntary cost . what ingenuous spirit doth not feel it an abasement to be so maintained ? you see his poverty , he was of so low estate that indeed he had nothing at all , but what good people would bestow upon him . again , for reproach , how insufferable a thing is that to worthy natures to be standered , reviled , ill-spoken of , and laden with false accusations and calumniations ? doth it not seem unto us a heavier thing then death ? who is not so tender of his good name that the least blemish and aspersion cast upon him , seemeth more smarting then the cutting of a sword ? but our saviour had all manner of disgraces cast upon him , not by mean , base , beggarly and despised companions ; but by the scribes , pharisees , elders , high-priests and rulers of the city , men of most fame and reputation not for command and wealth alone , but also for learning and piety . these did seek to discredit him out of their repining envy , these vilified his person , depraved his best actions , and did cast the worst imputation they could upon him . they vilified our saviours person by the basenesse of his parents , his kindred and profession , is not this iosephs son , is not mary his mother , and his brethren iames and ioses , simon and iude ? is not he the carpenter ? they gave it forth that he was a drunkard , a glutton , a rioter , a companion with the basest fellows , even publicans and sinners , they depraved his actions : . his doctrine as heretical crossing moses his law , and treasonous that he forbad to pay tribute unto caesar. . his miracles as magical , they reported that he did all those miracles for which the people did so much honour him , not by the power and singer of god , but by the black art of hellish conjuration , even by the aid and working of beelzebub the chief of devils . these said he was a wicked and prophane fellow , a man that did not regard the sabbath of the lord. these were bold to lay to his charge that horrible and sacrilegious crime of blasphemy , saying , why doth this man blaspheme ? and for thy blasphemy we seek to stone thee . lo ! to be traduced of men famous for knowledge and religion , and for honour and wealth , as a boon companion , as a wine bibber , a fellow for harlots , a prophane polluter of the sabbath , an horrible blasphemer of god ; this was the bitter cup which our lord jesus was fain to drink . could he suffer greater and more intollerable ignominy ? nay at one time they were so audacious as to tell him to his face , thou art mad and hast a devil ? now consider thirdly his labour , his travel on foot , many a weary step and long journey from galilee to ierusalem , from ierusalem to galilee , and from quarter to quarter , and countrey to countrey , sometimes on foot with sweat and toil till he was even weary and tired again , glad to sit down and rest him , as once at the well of iacob , sometimes by sea in a ship when the furious windes conspired against him , and raised such a storm , as if the ship must have been swallowed up in the vast belly of the waves , and as if the devil would have watched his opportunity to have drowned him sleeping ; for as for riding upon a beast he never took that ease unto himself except alone one time , and that the last of all that he went to ierusalem , and then poorly mounted upon the bare back of a silly fole of an ass that was never accustomed to the saddle before , with a jerkin or a coat or two cast on him in stead of better furniture . a toilsom life indeed to do nothing else but go afoot from city to city , and sometimes also to be ready to be prest to death with the throng of a rude and unmannerly multitude . you have his labours , now consider fourthly , his dangers . he lived in quietnesse and safety enough during his carpenters imployment , but when he came to be a minister he was still persecuted . at nazareth his own city where he was not born but bred up , the first sermon ( as i think ) that ever he preached there , because he was somewhat plain in telling them of their faults , they laid violent hands upon him , and would have broke his neck down a steep hill on which the town was built . after as he grew more famous for wonders , so he was more hated and maligned by the rulers , many times they conspired to take and intrap him , sent officers to apprehend him , took up stones to dash out his brains , and commanded that whosoever knew where he was should make it known that they might apprehend him , and that he which would confesse him to be the christ should be excommunicated , insomuch that he was called a stone of offence , and a sign to be spoken against ; and he saith , the world hateth me , yea they have hated me without a cause ; insomuch that he could not walk openly amongst them , but was fain to hide himself after a sort , and to flie for his life , for they were scarce ever without some or other device to take him and put him to death . you have heard of his perils , let us speak fifthly of his sorrows , he was a man of sorrows , full of grief and tears , for he was not a stone or a piece of iron that all these things did not touch him , but he was sensible of these evils , and felt the heat of his fathers displeasure against him for our sins , for which he had undertaken to answer in all these things , and especially the memorial of his last passion did wonderfully grieve and trouble him , luk. . . how am i straitned or pained till it be accomplished ? not with such a grief as made him unwilling to come to it , but with such as made him desire that it were once over . he often set his thoughts a work upon his last sufferings , he foretold his disciples of it some four or five times , no question but he considered of it himself many hundred times , and not one of them without a vehement working of sorrow , as if one of us should know that some two or three year hence he must be put to the rack , or burned at a stake , he could not but bestow full many a heavy thought upon that hour ; so did our lord , without all controversie , with many frequent requests , and humble , tearfull , mournfull prayers , supplicating to god for aid and help against that hour , according as the many complaints and praiers made by david his type in the psalms , do manifestly evince . now come we to the last scene of this tragedy , his end : the conclusion of his life ( just like a tragedy ) was most distressed and lamentable of all the other parts , whether you consider the things he suffered from god immediatly ; or the things he endured before , in , and after his death . the first and great work of his passion was the agony and bloudy sweat , grief , astonishment and extream heavinesse which he sustained in the garden . he began to be heavy and greatly grieved , saith one evangelist : and to be astonished , saith another : and he was in an agony , saith the third ; in so much that great drops of bloud trickled from him to the ground . the two tormentingst passions that man doth wrestle withall in this life , more insufferable then any rack or disease of the body are sorrow and fear , which if they be in the greatest extremity that can be are the greatest miseries that can be . now so they were in him , for the word saith , he complained thus , my soul is sorrowfull round about even to death ; so much as was enough to have killed him , not with the suddennesse of it , for that kils easily and quickly , but with the extream inwardnesse and weight of it , and his fear is called astonishment and amazement . there is . an amazement of wonder in regard of the strangenesse of some accident beheld , as the people were amazed at christs miracles and doctrine . . an amazement of horror , when a man stands agast and astonished at the greatnesse of some evil befalling him or like to befall him , and so was our saviour taken with the highest degree of fear , even amazement , mark . . it was not such a fear as did drive him out of his wits , or take away from him the use of reason , but such as did even surcharge his soul and so afflict him , ( that as we use to say ) he knew not what to do nor how to bear it , these two passions put him in an a agony , that is to say an extraordinary great strife or wrestling . the infinite wrath of god due to him for our sins , as much as if he had committed them ( for the surety is as much liable to the paiment of the debt , as if he had in person borrowed the mony himself for himself ) did discover it self to him in all extremity , procuring to him the extreamest sorrow that might be , because he felt the tediousnesse of it for the present , and the extreamest fear that might be , because he feared the continuance of it for the future , not with a fear of reason that did doubt of the event of his sufferings , but with a passion of fear , which the beholding of a terrible thing , so terrible as gods infinite anger will stirre up in a creature , though he be never so sure to escape it , and hence came that extream conflict which dissolved his flesh and made him sweat b bloudy drops , whilst his faith and obedience strove against his fear and sorrow to keep him from murmuring or impatient fits , from all repenting of his having undertaken the work , from all doubting or despairing of gods love or unwillingnesse to go through with the work , but to hold his heart still in the highest pitch of obedience , which he shewed , saying , matth. . . not my will , that is , natural desire , not resolute purpose be fulfilled , but thine . hence the schools distinguish of a double will in christ : . his divine will , so as god he desired the same thing with his father . . humane , and that is either voluntas desiderii naturalis , the bent of nature to its own conveniency ; or veluntas desiderii rationalis & deliberati , his sanctified judgement submitted the desires of humane nature to the will of god. here is no repugnancy but a diversity of wills . christ is to be considered under a different relation , in the first part of the prayer he speaks as man ; in the second as mediatour , see matth. . . heb. . . . if we consider christ as man , there is no repugnancy of wills ; we must distinguish between the innocent vellieties of humane nature , and the resolutions of reason . this prayer was conceived , . with submission , if it be possible , not my will. . drawn forth upon convenient reason . if it be objected , how could this stand with christs holinesse , the law requires a conformity in the first motions and the very inclinations of the heart ? it may be answered , . that christs sufferings were rather appointed by gods decree then his law. . suppose gods decrees were a law to christ , as they were to him being a mediator , yet positive laws blot not out natural affections : though abraham was commanded to sacrifice his son , yet he was to have a natural affection to save his life . christ was indeed obliged to this , and it was a duty in him to declare . his bitter sense of gods wrath , psal. . . . the reality of his humane nature , by abhorring what was destructive to it . . to shew his esteem of divine consolation . now gods justice was satisfied , now his name was honoured with an obedience as honourable to him as all the service of all the men in the world could have been . thus did our blessed saviour suffer in the garden from god alone . then follows from the jews , his apostles and friends , and his enemies , and the common people . his apostles , one betraies him , sels him for ready money , and for a little too , the price of a slave , thirty silverlings , so many half crowns , in all three pound fifteen shillings . lo the goodly price at which the pharisees and this iudas valued him , o infinite indignity ! but what did the other disciples , most of them left him and fled : the shepherd was smitten and the flock was scattered ; they afforded him no more assistance then a company of sheep would to him that tended them , if theeves come to murder him ; but runne one this way , another that , and left their saviour all alone ; in the same sort did all his friends that had received so many and great benefits from him by his miraculous cures of themselves or their friends , they all disappeared , not one would open his lips to defend and justifie him against the leud aspersions that were cast upon him ; but one of his disciples among all the rest denies him , forswears , abjures him . now for his enemies the pharisees , first they send their ministers and servants with the traitor to take him , who coming to the place laid violent hands upon him , and binding his hands behinde him , like a thief they carry him away to them that had appointed them that service . secondly , themselves hire false and perjured wretches to bear witnesse against him of many things , and when that course would not take effect , at last upon his own most true , holy and constant consession , that he was ( as indeed he was ) the son of god ; in solemn manner , with pretended gravity and grief , and with rent garments , the high priest stands up and condemns him of blasphemy and unto death , to which sentence each of the elders gave his suffrage . then the servants buffet him with their gracelesse hands , spit on him with their slovenly mouthes , and mock and jest at him with their petulant tongues ▪ and thus they passe away the time abusing him all night , till in the morning early the high priests ( quickly up for a bad businesse ) bring him to the civil governour , and there accuse him of the falsest crimes that might be , sedition and treason , as if he forbad to pay tribute , moved the people , and sought to make himself a king ; besides his blasphemy in counterfeiting ( as they interpreted it ) to be the son of god. now see what he suffers from the gentiles and jews both together . pilate c to rid his hands of him sends him to herod , herod intertains him with mocks and taunts , and sends him away scoffingly araied in purple . pilate dares not loose him , but to please the people and asswage their rage by a little yielding causeth him to be sorely scourged d with rods , according to the manner of the romans , till his back was all gore bloud , and his skin and flesh torn with wounds and wailes , and then clapping a crown of piercing thorns upon his head , he brings him forth in this fashion to be gazed upon by the people , who all shouting and hooting at him out of disdain , as accounting him undoubtedly a blasphemous impostor , because pretending to be the messiah , from whom they looked for the restitution of their earthly kingdom ; he was so farre from doing that , as now he could not ( so they thought ) deliver himself from the hands of men . then pilate sets him in balance with a seditious murderer , and they require the murderer to be saved and him to be crucified ; renouncing him and denying him before pilate , as not the lawfull king of the jews , but a grand impostor , and will have no nay , but with importunate clamours inforce the timerous judge to condemn him . now is sentence solemnly pronounced upon him , that for as much as he was a seditious person , a traitor , and one that went about to usurp the kingdom against the royal dignity of c●sars imperiall majesty , therefore he should be taken by the roman officers and led to a place without the city , where malefactors ▪ used according to the fashion of the romans , with their basest slaves to be nailed to a crosse , and so hang till they were dead . no sooner was the sentence passed but that it began to be executed . the souldiers seize upon him , and having gotten him as a dove among kites , a sheep among lions , they sport themselves with mocking , deriding and abusing him by words and gestures of counterfeit honour , which are the greatest dishonours , thereby upbraiding him with folly that would needs make a king of himself . to the place of crucifying they lead him bearing his own crosse , till he being spent with watching , bleeding , wearinesse and grief , was no longer able to bear it ; then they compelled another whom they met to bear one end of it after him . so being arrived at the dismall place of dead mens skuls , they offer him the potion of malefactors , wine mingled with myrrhe , as it is thought to intoxicate his brain , which he refusing , they stretch his hands and legs till all his bones might be told , and so nailing one hand to one horn of the crosse , the other to the other , and his feet to the stump at the bottom , they leave him hanging , and that also betwixt two theeves , with a scornfull superscription of his fault , i. n. r. i. ierusalem was chosen for the place of his suffering , ibi peractum est verum hoc & summum sacrificium , ubi reliqua legis sacrificia umbrae istius . ludovic . viv. de verit . fid. christ. l. . c. . his soul was filled with unspeakable grief in the sense of the curse of the law which there he bare , and so vehement was his anguish that he cried out for thirst , when they gave him the cold comfort of a little vinegar and gall , with a scoff to make it relish the bitterer , let us see if elias will come . all the people wagge their heads at him ; the pharisees they insult over him , with oh thou that didst destroy the temple . his poor mother and some friends stood by and lamented him , till at the end of three full hours , he mightily crying did give up the ghost into his fathers hands . so he died a most vile and shamefull death , a most hard and painfull , a most execrable and cursed death , the death of the crosse. the death of the crosse was . a shamefull f death , heb. . . & . . isa. . . a filthy death , alexander ab alexandro so termeth it , mors turpissima , bernard . therefore iulian called christ the crucified or staked god : and the jews continue still in railing on christ and cursing him , and ignominiously call him talui , him that was hanged , in which the christians glory , gal. . . they teach their children to curse christ. the turks mock us at this day with our crucified god. he died in medio latronum tanquam latronum maximus . he was counted a malefactour by wicked men , matth. . . good men lookt on him as an impostor , luk. . . god lookt on him as a malefactour , heb. . . tully saith , facinus est vincire civem romanum , scelus verberare , quid dicam in crucem tollere ? it is a great offence to binde a citizen of rome , a greater to beat him , the greatest to set him on the crosse. . it is a painfull death , he endured the crosse , heb. . . christs strong cries like womens in their travell , argued strong pain , acts . . see lament . ● . . bruising hath pain , gen. . . isa. . . he was nailed in the hands and feet the most sinewy and sensitive parts , psal. . . . it was a cursed death , gal. . . that is , yielded himself to a cursed death for us ; so the fathers glosse it . it was a cursed death by the decree and appointment of god , deut. . . christs hanging on the crosse seems to be prefigured by the heave offering , of which the law makes mention : and the brazen serpent , numb ▪ . . was a type of christ crucified , iohn . , . & . , . the reason was , that he might free us from the curse of the law , being made a curse for us , gal. . . the prince of darknesse would not let so great an advantage passe without proving once more whether in this last hideous pang of death he might not prevail to have fastened some stain of sinne upon the pure soul of that immaculate and now dying lamb of god. he could not have fitly been said to have triumphed over them on the crosse , if he had not properly grappled and fought with them there , wherefore assuredly the whole band of that hellish kingdom of darknesse was let loose upon our saviour , he having at once the creator and the creatures , men and devils against him , and yet maintaining himself in perfect faith and patience , might indeed make a full satisfaction to the divine justice for the miserable disobedience of man. christ died for the reprobate five waies . . by way of proclamation , remission of sins is proclaimed to thee if thou wilt beleeve , luke . . act. . . & . . . by way of obligation , thou art bound to beleeve that thy sins may be forgiven thee in christ , mark . . rom. . . . by way of obsignation . . by way of generall merit , iohn . . . by way of special intention too , for all that thou knowest , act. . . m. fenners hidden manna . that is an argument of great fame but little credit used by the arminians h , quod unusquisque tenetur credere , hoc verum , &c. that which every one is bound to beleeve , is true : but every one is bound to beleeve that jesus christ died for him , therefore it is true that jesus christ died for every one . the first object of faith is not to beleeve that christ died for us , but that there is salvation in no other , act. . . to beleeve that christ died for me is one of the heights of religion , rom. . . gal. . . faith is grounded on the word , assurance on experience . a wicked man going on in sin is not bound to beleeve that christ died for him . adams disobedience is generall and universall , not in power alone , but in act too , it maketh all sinners . the obedience of christ hath a potentiall universality , and is sufficient to make all righteous , but actually it justifies the faithfull only , dr hampton on rom. . . every man is bound upon pain of damnation to beleeve in christ according to the first degree of faith , iohn . . that is , by a true and lively assent to beleeve , that jesus is the saviour of all that truly beleeve in him , and having this faith thou art bound to beleeve that he is thy saviour , that he died for thy sins , and rose again for thy justification ; but every individual person is not bound to beleeve that christ died for him , for then the greater part of men should be bound to beleeve untruths , so some answer it . others say that all generally have the offer of christ to whom the gospel is preached , act. . , . yet christ died not alike for all as the arminians hold , but for the elect more especially , so as not only to save them if they beleeve , but also that they may beleeve and so be saved , iohn . , , . acts . . phil. . . vide davenant . dissertat . de morte christi . mori pro aliquo , propriè est , morte sua aliquem à morte liberare , seu mori alicujus loco , ut ipse vivat . sam. . . rom. . , . cor. . . joh. . . & . . act. synod . nation . dordrecht . artic. . exam . vide plura ibid. testatur scriptura christum pro omnibus mortuum , nusquam autem pro singulis , nec disertis nec aequivalentibus verbis . quamobrem omnes in hac propositione , aut not at gentes pariter & iudaeos , rom. . . aut not at varia hominum genera , ut tim. . . aut denique omnes & singulos fideles , ut cor. . , . id. ib. p. . vide plura ibid. ponit enim aliquando scriptura pro omnibus multos . gen. . . & . . aug. de civit. dei. l. . c. . now after his death follow two things more for his further humbling , viz. his burial and his descending into hell . for his burial , the scripture is plain in it , matth. . , . luke . . and there are good reasons for it . . to fulfill the scripture , isa. . . . to shew that he was truly dead , for none but those that are dead use to be buried ; and pilate would not grant that he should be buried , untill by diligent search he found that christ was dead . . to bury sinne , rom. . . . that his resurrection might be the more evident , to which the manner of his buriall belonged ; for therefore was he laid in a new sepulchre , in which none yet ever lay , least they should say that he rose again not by his own vertue , but by the touch of some other there buried , king. . . . to sanctifie our burial , and sweeten the grave to us . . that he might conquer death in his strongest hold , iob . . it was an honour to be buried of so worthy a man and with such store of ointment , but to be put prisoner into the dungeon of death the i grave , and to seem to be swallowed up of death by giving so farre way unto it , that it might also bear him as it were captive into its strongest hold , this was an abasement . had our saviour rose again so soon as the souldier had run him through the midriff with a spear ; or so soon as ioseph had taken him down from the crosse , and then shewed himself in glory in an instant , all his enemies would have been dismaied , and he should have put them to confusion ; but in tarrying so long afore he rose till he might be laid in a tomb as other dead men are , he even yielded himself , as it were , for a space to the flouts of his enemies , this was to abase him yet lower then dying . now for christs descending into hell there is a deal of quarrelling about it k , in so much that one saith , it is a kinde of descent into hell to reade the controversies about it . this article is grounded on most evident words of scripture , psal. . . acts . . st austin might justly say , quis ergo nisi infidelis negaverit fuisse apud inferos christum ? and all men agree in this ( as bellarmine de christo l. . c. . hath well observed ) that christ some way descended into hell , but the question ( saith he ) is altogether about the exposition of this article , for the whole difficulty lieth in the word hell. the word scheol is taken four waies in scripture . . for the grave , psal. . . . for the place of the damned , luke . . . for the torments of hell , sam. . . . for extream humiliation or abasement , isa. . . in like manner ( saith l altingius ) to descend into hell is taken four waies . . to be buried , gen. . . . to come into the place of the damned , numb . . . . to feel the torments of hell , sam. . . . extreamly to be abased , matth. . . i shall rehearse four severall expositions of this article , and deliver my judgement at last . first , some interpret it of the inward sorrows of christs soul , which were very great , as the scripture testifieth , mark . , . and as appears by christs prayer thrice repeated to his father that the cup might passe from him , by his agony and bloudy sweat , luke . . by his words uttered upon the crosse ; and lastly by that testimony of the apostle , heb. . . the word hell is often put metaphorically for great and grievous troubles here suffered , psal. . . & . . psal. . . ionah . . but this exposition can in no wise stand with the order and series of the creed , for since there is mention made of christs descent into hell after his death and burial , it cannot be understood of that which happened before his death . they which expound this article thus , give this reason thereof . the former words , was crucified , dead and buried , do contain ( say they ) the outward sufferings of christ. now because he suffered not only outwardly in body , but also inwardly in soul , therefore these words may be so interpreted . but this reason is invalid , for neither is it true , that by the first words only bodily torments are expressed , but those of the soul also are meant ; for christ was wounded for our transgressions , bore our iniquities , and made his soul an offering for sin : and by the words of david and peter ( whence this article hath its foundation and originall ) it is most evident that these words ought to be understood of that which christ suffered after death : for the word hell is not to be taken otherwise in the creed then in those places of scripture whence the creed is taken ; but it is manifest to any one that is not altogether blind , that david and peter speak of that which happened to christ after his death . secondly , others say that christ after his passion upon the crosse , did really and locally descend into the place of the damned . many of the ancient fathers , the papists , some lutherans and protestants follow this exposition . one reverend divine , now with god , held that christ descended locally into hell to suffer in his soul the miseries of the damned , and urged for his opinion ephes. . . where the apostle ( saith he ) makes christs descending into the lowest parts of the earth in such a kinde of suffering in the locall hell , opposite to his ascending farre above all heaven , as the highest degree of advancement and lowest degree of abasement that could befall a creature . and acts . . . to take soul ( said he ) there for the dead corpse is so hard a kinde of phrase , that howsoever it must be yielded to in some places where the circumstances of the place and the thing spoken of compelleth , yet so to take it in a place where there is no such necessity , seemeth unreasonable . the literall text therefore here ( saith he ) is agreeable to those texts which speak of christs sufferings , he made his soul a sacrifice for sin , which could not be so well done any way , as by giving it to suffer the fulnesse of gods wrath in the place of extreamest torment , which might seem to be signifed by burning the sin-offering after it was killed * , to shew that not alone death was suffered by our saviour , but also the torments of hell ; and the words of m david ( saith he ) thou wilt not leave my soul in hell , may very fitly import so much , when he speaks of it as of a strange thing that a soul should be in hell and not left there . and peter , acts . . telling us , that god did loose the pains of death , might seem to import so much , seeing the pains of death may well be interpreted , those pains which follow after death , and in regard of which to those that know what death is , death is only painfull ; otherwise from the pains of natural death , christ was no more freed , neither were they more loosed from him then from every other man , seeing every man sees an end of his outward torments by dying . paul also might mean this in mentioning of a cursed death , and saying , he did bear the curse for us : the greatest part of the curse of the law is , to be cast into the place of the damned , and into their torments , though not into the sinfull things that accompany their torments . david as a figure of christ saith in one psalm , thou hast delivered my soul from the lowest hell : now the lowest hell is not the grave , but the infernal pit which is farre lower then the grave : this ( saith the same worthy divine ) commends gods justice and mercy , and christs love , and shews the abominablenesse and vilenesse of our sins , more then any thing else could do . all this notwithstanding , others hold that christs locall descent into hell is an unwarrantable conceit , and contrary to the word of truth and sound reason . vide sandford . de descensu christi ad inferos , l. . p. , &c. neither in the creed nor scriptures , where mention is made of hell with relation to christ , is the word gehenna used , which is alwaies restrained to the hell of the damned ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word designes the state of the dead in generall , and is used of all with no difference . in all the new testament it occurres but once , luke . . where necessarily it signifies the hell of the damned ; and yet not there from the force and propriety of the word ( for it is of larger extent ) but from the circumstances which are there used . for as bucer learnedly notes , the rich man is not simply said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in inferno , seu in gehennâ , because in torments and in flame . . the evangelists have professedly delivered to us the history of our saviour even to his ascension , neither yet have they made even the least mention of this his descent into hell , which they would never surely have omitted , if they had judged it a thing necessary to salvation . moreover , blessed luke in the preface of his gospel , tels theophilus , that he having had perfect understanding of all things from the first , would write to him in order , that he might know the certainty of those things wherein he had been instructed , ad verbum , in which he had been catechized , but of descent ne gry quidem , whence it appears that it was no part of the catechism which theophilus learnt and certainly knew . . blessed paul , cor. . , , , . where he rehearseth certain chief heads of the gospel , which he had preached to the corinthians , rehearseth the death , burial and resurrection of christ , but not this descent into hell , yet that was a fit place to have rehearsed it in if he had preached any such thing . therefore it is manifest enough that he preached it not nor is it necessary to be known ; he affirmeth to the corinthians that which he preached would suffice them to salvation , if they were not wanting to themselves . . if christ did go into the place of the damned , then either in soul or in body , or in his godhead . but his godhead could not descend , because it is every where ; and his body was in the grave till the third day ; and as for his soul it went not to hell , but presently after his death it went to paradise , that is , the third heaven , a place of joy and happinesse , luke . . which words of christ must be understood of his manhood , or soul ; and not of his godhead . some think by paradise no certain place is designed , but that is paradise where-ever christ is , and wheresoever god may be seen ; because therefore the soul of the thief was to follow christ and to see god , it is said to be with him in paradise . many modern interpreters ( saith sandford de descensu christi ad inferos , l. . p. . ) much favour this opinion , and cite austin and beda as authors of it , quam verè ipsi viderint . he saith he cannot approve this interpretation whosoever is the author of it ; for christ spake of that paradise where then he was not . but if paradise be nothing but the place whence god was seen , when the thief hung on the crosse he was in paradise . paradise is put often for heaven in the new testament , rev. . . cor. . . there is an analogy between the first and second adam . the first adam was cast out of paradise the same day he sinned , therefore the second adam did enter into heaven the same day he made satisfaction . some say that to descend into hell is a popular kinde of speech which sprung from the opinion that was vulgarly conceived of the receptacle of the souls under the earth . as we use to say commonly , that the sunne is under a cloud , because it is a vulgar form of speech , and yet it is farre enough from our meaning for all that , to imagine the cloud to be indeed higher then the sun . thirdly , some almost confound this article with christs burial , and make one sense of both , because those words sheol , hades , infernus , often in scripture note the grave . both many ancient and modern divines have taken christs descent into hell in that sense . this seems to some to be the reason wherefore the nicene creed mentions only christs burial and no descent into hell ; and athanasius his creed , his descending into hell without speaking a word of his burial : neither irenaeus , augustine , tertullian nor origen , when they recite the rule of faith , mention christs descent into hell . vide rivet . cathol . orthodox . but this seems not so probable an interpretation , . because he was buried goes next before these words , neither can these be added exegetically because they are obscurer then the former . . it is not likely that in so succinct and short a creed the same article should be twice put , or the same thing twice said by changing the words . vide chamier . contract . â spanh . tom. . lib. . c. . & calvin . institut . l. . c. . sect. , , . & bellarm. de christo , l. . c. . fourthly , some interpret this article of christs descending into hell , by his going to the dead , and for a time ( viz. even to the resurrection ) continuing in the state and under the dominion of death ; and this seems to be the most genuine exposition of all , for it keeps both the propriety of the words and the distinction of the articles , and it is drawn from peters words , nor is this opinion urged with any great difficulty . hell signifieth the state of the dead , the condition of those that are departed this life , common to good and bad , the being out of this land of the living , when the soul and body are separated and do no more walk upon the earth to be seen of men and converse with them . the hebrew , greek and latine words for hell , both in the scripture and other sit authors are used for the state of the dead , psal. . , . psal. . . isa. . , . cor. . . peters words , acts : . sufficiently confirm this exposition . the whole state of the dead is called a descent , because although some of the dead ascend into heaven , yet all which are buried descend into the earth , whence from the first condition of the descent of carkasses the whole other state of the dead is called a descent . to descend often in the acts of the apostles noteth not a descent from a higher place into a lower , but only a deporture from one place into another . sometimes it signifieth to passe from a lower place to a higher . see iud. . . & . . so iuvenal , — praecordia pressit . ille senis , tremulúmque caput descendere jussit in coelum . chap. vi. of christs exaltation . hitherto of christs humiliation . the first of these kinde of actions he did to fulfill his great offices in his person consisting of two nature● god-head and manhood . i proceed to the second kinde of actions needful to the same purpose . for if christ had not overcome his humiliation , but had been overcome of it , then had he not been a perfect saviour , then had he not been the son of god , nor the king of israel , for a king , lord and god must conquer . now this glorification is the raising of himself to a most high and honourable estate , for so it is said , he was to suffer and to enter into his glory , that is , that glory which god had appointed for him , and he by submitting himself to such meannesse for gods honour sake , fully deserved for himself and all his members with him . therefore the apostle saith , god hath greatly exalted him , for this is the mighty one upon whom god had laid strength , and he was to divide the spoil with the mighty according to isaiahs prophecy . now this glorification of our saviour ( say some ) hath three a degrees , resurrection , ascension , sitting at the right hand of the father . four degrees , say estey and others , of which two are past , viz. his resurrection and ascention , one is present , viz. his sitting at gods right hand , the last is to come , viz. his judging of all the world . for his resurrection , that is the first degree of his glory , death had separated his soul from his body , and carried his body for a time prisoner into the sepulchre , but it was impossible he should be held of it , saith the apostle ; and therefore god having loosed the sorrows of death did raise him up again no more to return to corruption . of this resurrection we have large proof in the scriptures . first , each of the evangelists insisteth upon the narration of it , and the apostles in their epistles do frequently mention and affirm it , and in their several sermons declare and publish it unto all the people . matth. . . describes it thus , in the end of the sabbath , that is , the jewish sabbath which was saturday , as it began towards the first day of the week , came mary magdalen , and the other mary to see the sepulchre , and behold there was a great earthquake : and mark thus chap. . . early in the morning the first day of the week , they came unto the sepulchre at the rising of the sunne : and luke thus , chap. . . now upon the first day of the week very early in the morning they came unto the sepulchre bringing the spices which they had prepared . iohn thus , chap. . . and the first day of the week cometh mary magdalen early when it was yet dark unto the sepulchre , and seeth the stone taken away from the sepulchre the women when it was very early upon our lords day in the morning came out of the city , and by that time the sunne was rising they came to the very sepulchre and found christ risen before : for so soon as the morning did peep , and the first day of the week began to shew it self , he reduced his soul unto his body , and raised it up , the angel at the same time rolling away the stone , and astonishing the keepers , and before the women could come into the sepulchre he was departed thence . so he was part of three nights and three dayes in the grave , and rose the third day according to that he had foretold . he died upon friday about three of the clock , and was buried that even , and lay in the grave that part of friday , taking the day for the natural day . all saturday he lay in the grave the night and the day . the first day of the week in the morning he lay but a very short space , and in the very beginning of it rose , that it might appear he lay there not out of necessity , but because he thought it fit to stay so long there to make it appear that he was truly dead . the women came and sought him but were inform'd by the angels that he was risen , yet could not make the apostles beleeve it . this peter did preach acts . this paul preached acts . this paul inculcateth cor. . and peter in his epistle also . it is so necessary a point of our christian faith , that without it all our faith is vain and falleth to the ground . david fore-told it in all the parts of it , as peter interprets him , acts . his soul was not left in hell , nor did his body see corruption , that is , putrifie at all . a man consists of two parts a soul and a body , there can be no resurrection after the separating of these two , unlesse the soul be re-united to the body again , and both lifted up out of the state of death , therefore did the god-head to whom both soul and body were united , restore the soul to the body again , preserving it from putrifaction , that it might be a fit dwelling place for the soul , and so having joyned them together , the body rose and went abroad and shew'd it self to the apostles , no longer a weak , feeble , mortal and corruptible body , but a glorious , impassible , incorruptible and most beautiful body , for it lost all its imperfections in the grave . and this resurrection fell upon the third day after his death , as himself said , iohn . . the third day he should rise . the day began as we ordinarily account , howsoever perhaps by special institution the sabbaths may be accounted to have begun otherwise , at the peep of the morning when men begin to stir about businesse then did christ stirre also , he was to lie no longer then the first day of the week , because he intended to challenge that day to himself to be the lords day , and the christian sabbath , whence it came in processe of time to have that name ; before the third day he was not to rise , that he might shew himself truly dead , and stay a sufficient while under the arrest of death for the accomplishment of our satisfaction . now this resurrection was performed by the power of his deity , for all the while that he continued dead , his soul and body were both united to the god-head , as it were a sword pulled out of the scabberd , which the man holdeth still one in one hand the other in the other , and so can easily put the same together again . for the apostle saith , rom. . . he was declared to be the sonne of god with power according to the spirit of sanctification by the resurrection of the dead , that is , by that his resurrection which is virtually the resurrection of all , seeing by vertue thereof all his people rise to glory . therefore is he termed the first fruits of them that die , cor. . . and the first begotten from the dead , col. . . because by vertue of his resurrection the saints rise to glory and enjoy from him this prerogative of overcoming death , as the first fruits sanctifie the lump , and as the first-born hath the priviledge above all the children . in time some rose before him , but in vertue none , for all that rose did rise by the efficacy and merit of him , and his rising again . and this resurrection was necessary for divers purposes : . to make way for his farther glorification , that he might raign as lord of lords , and king of kings , for he could not have possessed fulnesse of glory had he not been still in the sepulchre . the soul indeed might have been perfectly glorified , but whole christ could not have been fully glorified , if the body had not risen to partake of the glory of heaven with the soul. now seeing the body was helpful to and in the performance of the work of redemption , suffering great abasement , it was not equal that it should be any longer deprived of the reward when once justice was fully satisfied upon it . it was necessary also to fulfill the prophecies and types that went before : davids prophecy peter presseth , thou wilt not suffer thy holy one to see corruption : the type of ionah our saviour telleth of , matth. . . and both were to be ac●omplished . lastly , it was necessary for the confirmation of our faith , that we might be assured he was the sonne of god and had perfectly accomplished this great work he undertook , therefore paul saith , that he rose again for our justification , that is , to declare and prove that he had perfectly fulfilled all that was necessary to satisfie for our sins , and to procure for us , as the apostle calleth it everlasting righteousnesse . when the surety is apprehended for the debtor , there is no getting out of the creditors hand till he have discharged the whole debt , therefore when the surety gets out of prison and is at large , the debt is fully satisfied ▪ so it is in this case , so that we could not have rested upon him as a full and perfect saviour , if he had not risen ; but now our faith doth evidently acknowledge him to be a perfect saviour , and hath full assurance to ground upon since in him salvation is to be had . and for the end and use of this resurrection , it was to quicken our soul , first that we might rise to newnesse of life , as the apostle st peter saith , and at length to quicken our mortal bodies too , pet. . . that the head being risen the members might rise with him . the resurrection of christ should work on us so that we should live to him , cor. . . ephes. . , . and that four wayes . from the knowledge of his resurrection we should be assured : . that the lord will raise the church or us out of our lowest afflictions , hos. ▪ , . isa. . . ezek . , . and that should ingage us to improve all our power for him . . that christ hath likewise power to raise up our souls to spiritual life , as our first rising is by the life of christ as he recovered his life , so the increase of it is by the improvement of his resurrection by faith , phil. . . rom. . , . . it assures us of the resurrection of our bodies , rom. . . cor. . ioh. . . . of an inheritance and glorious estate , pet. . , . now you have the doctrin of the resurrection as the scriptures deliver the same . the second degree of christs glorification is his ascension , which was a change of place , a transferring of his glorified body and soul into the upper region of the world out of this lower room thereof . a body cannot be in more places then one , because it is circumscriptible , and our saviours body though glorified retaineth yet still the nature of a body , though it have laid aside all the natural imperfections of a body , and therefore our saviours body could of it self move upward , because it was rid of that grosse weightinesse which doth alwayes accompany a natural compound body . now this ascension of our saviour is in scripture often related , two of the evangelists tell of it , and st luke again in the acts of the apostles . mark hath it thus , chap. . . he was received up into heaven . luk. thus chap. . . he was parted from them and caught up into heaven . again in acts . , , . while he spake thus he was taken up , and a cloud received him up out of their sight . now this ascension be fell fourty dayes after his resurrection , act. ▪ . when he had conversed with them and informed them of all things necessary for their apostolical function , both that he might thus confer with them of all such necessary things , and that by often shewing himself he might give sufficient and undeniable proof of his resurrection . and after this was done luke telleth how an angel spake to them about it , and told them of his returning again , and that the heavens should contain him till the time appointed . thus did he fulfill the prophecy that went before concerning this matter , for david had said long before , psal. . . thou hast ascended up on high , thou hast led captivity captive , thou hast given gifts unto men . this was also typed by the high-priests entring into the most holy place upon atonement day after the sacrifice of expiation offered , therefore christ the true high-priest entered into the holy place not made with hands , even into very heaven , there to appear before god for us , heb. . . & . . & . the cause of his ascending was , because the earth was no fit place for a person so glorious to abide in , for either he must shew forth that glory of his , and then men could not have endured to converse with him : or else he must not shew it forth , and then he had deprived himself of his deserved glory . wherefore it was necessary that he should betake himself to a place and company capable of that glory , even into the highest heavens , where he might enjoy and declare that infinite great glory which his father was to bestow upon him for a reward of his sufferings . and this his ascension was even a taking possession of that glorious estate for us , that we might be fully assured of his drawing us his members after him , that at last in due time we might be where he is to behold his glory , and therefore he told his disciples , that he went to prepare a place for them , and that in the fit season he would return again to take them with him that head , and body might be both together . and in the mean space this his ascension is become a means of drawing our hearts after him to a longing desire of being with him , that we might set our affections on things above where christ our head is . for seeing christ our lord did leave earth to go into heaven , it is evident that earth is a far meaner place , and heaven a far more excellent . wherefore it is necessary for us to raise up our hearts to that which is the most happy place and state . now the third degree of his glorification follows , that is , his sitting down at the right hand of his father , whereof many scriptures also make mention , heb. . . & . ▪ & . . & . . ephes. . . now this is a figurative kinde of speech , and denoteth the high advancement of his humanity next to the divinity above all other creatures , both in respect of admirable gifts and boundlesse authority . for to be at gods right hand signifieth a state of excellent glory , as he that is next the king in honour standeth or sitteth at his right hand , gen. . . king. . . psal. . . matth. . , . this is called a sitting at the right hand of the majesty on high , it is the dwelling of the fulnesse of the god-head in him bodily , in that very body of christ the god-head hath poured forth all sorts of excellencies as much as a creature is possibly capable of , and he is actually invested with all power in heaven and earth . christ hath a name above all names farre above all principalities and powers , and thrones , and dominions . where he must abide till he make all his enemies his foot-stool . our lord jesus christ is adorned with more abundance of wisdom , power , goodnesse , love , joy , mercy , holinesse , and whatsoever qualities tend to make him in whom they are excellent , glorious and happy , then all the creatures of god laid together , so that all the heavenly army worship and adore him , and cast themselves down at his feet , and are most ready to yield him absolute and perfect obedience , knowing him to be preferred by his father to that dignity . that so he might receive a most ample reward for that exceeding great abasement to the lower parts of the earth , to which he did voluntary submit himself for his fathers glory sake , and that he might become a fit head and king to his church , able to guide and rule them at all times , and to sub due all their and his enemies under him and them , dan. . . & . , . mar. . . rom. . . ephes. . , . i should now speak of christs judging the quick and dead at his second coming , which some divines make the last degree of his glory , but there will be a fitter place to handle that elsewhere . i shall therefore in the next place draw some usefull corollaries from the glorification of our blessed saviour . first , we must labour so seriously to contemplate this unutterable glory of our head christ jesus , till we be translated into the same image from glory to glory , endeavouring to shew forth the power of his resurrection and ascension in rising to newnesse of life , and in ascending up on high in our desires and affections ▪ we must be raised up together with him , and with him sit together in heavenly places . if the resurrection of christ have not a powerful impression on our souls , to make us rise out of the filthy grave and rotten sepulchre of a wicked life to a holy and godly conversation ; if his ascension and sitting at his fathers right hand , have not a like powerful impression upon our souls to raise us up to all heavenlinesse of minde , making us in desire and will even as it were to ascend after him , and sit there with him , the bare saying that we beleeve these articles , shall little avail to our happinesse ; i beseech you therefore , let us all endeavour to make a practical use of these heavenly and supernatural truths which are revealed to us . christ is risen , say to thy self , why do not i rise with him from all loosnesse , vanity , wickednesse , uncleannesse , injustice and abominable lusts ? christ is ascended and hath taken his place in heaven , why do not i cast off all earthly base affections ? and lift up my soul and aspire to that high-place . we say we love christ , and that we are his members , let us shew our love to him , and union with him by being thus made conformable to his resurrection and ascension . yea let us long for his appearance , and thirst after the great day when he shall come to judge the quick and dead . what good wife would not ▪ often long for the coming of her absent husband , and for her going to partake with him in his state of glory ? this world is a dunghil , and all the things in it are baser , compared to that estate of christ , then dirt and dung compared to gold . o let us shew that we know and beleeve these things by filling our souls with holy and heavenly desires and affections ! contemplate our lord jesus christ rising out of the grave , contemplate his ascending up to his father , contemplate him sitting at the right hand of his father , contemplate him coming to judgement , till these things have banished all love of sinne in thee , all earthlinesse of spirit , and made thee in some measure like unto him in these things . if the spirit of grace and glory rest upon us , it will thus glorifie us and raise us up . a christian man is not glorious , because he hath obtained more outward preferment or wealth , but because he hath obtained a more effectual and working knowledge of christ his head , and is made more and more suitable to the spiritual glory of such a mediatour . hitherto should our chief desires and indeavours runne . what do we musing , tiring and tormenting our selves in studying earthly things , nay evil and sinful things ? do these studies and cogitations accord with the heavenly nature , which our blessed saviour maketh them partakers of , that are ingraffed into him by faith , and enlivened by the mighty work of his spirit . in vain do we call our selves christians , and look to be brought to that glorious estate , wherto he hath already assigned all true christians , if we do not shew our selves thus in our measure for the present glorified with christ. but secondly , let this thought make us to loath our sins , and heartily to lament them when we consider of them , because they offend so great and wonderful a person that is so highly advanced over all and withal so good and glorious , and one that hath done so much for us , and doth so particularly know and observe us and all our actions . that lord of lords , and king of kings , that only blessed potentate who inhabiteth eternity , who dwelleth in that light which is inaccessible , whom no creature saw nor can see ; this eminent person he seeth us at all times , in all places and companies , he is a witnnesse of all our actions that shall be the judge , he taketh particular and precise notice of our whole carriage . o shall we dare to offend his pure and glorious eyes with things so abominable to him , as those must needs be , for which himself was put to suffer , such things as he did suffer before he entred into his glory ! do we not think that christ hateth sinne with a most perfect hatred , and shall not we strive to conform our selves to him , and to please him that is so incomparably much greater then all other creatures ? do but think what an one our lord is , and how displeasing sinne is in his sight , and then it is not possible for us to love it if we either love our selves or him . and it is a sure truth , that god will sanctifie these meditations to such , as will exercise themselves therein to beat down sinne in them , and to work an hatred of it in their souls ; oh rhat each of us could retire our selves often from the world , and put himself in minde of christs glory , and say to himself , if i follow voluptuousnesse , and give my self to wantonnesse , drunkennesse , gaming , idlenesse , riot or unthriftinesse , these are the things that glorious saviour of mankinde abh orreth , and shall i dare to provoke him against me ? we are careful to shunne those things which we know will offend great men in the world , not alone kings and princes , but men of inferiour rank , that are of place in the countreys where we dwell , and shall we not avoid that which will displease him , whose greatnesse is so great that all height set in balance with his is meer meannesse , basenesse and contemptiblenesse ? admonish thy self often of this point , beseech him that knows how loathsom sinne is to himself , to make it abominable to thee for his sake and this will cause thee to loath it . the true knowledge of christ to conceive him to be so exceeding excellent as he is , will force any reasonable creature to study to please him , and to cast away farre from him all that will provoke him , and that is all sinne and wickednesse , for that his soul hateth , and then is our leaving of sinne and casting away evil deeds truly acceptable to him , when it hath its original in this knowledge of him , and love to him . thirdly , this glory of christ following his sufferings must become a pillar to our faith , and a sure argument to make us trust perfectly upon him and him alone . for is he not able to the utmost to save those which come unto god by him , hath he not made it more then manifest , that he hath fully satisfied his fathers justice , and answered for our sins . he bare the sins of mankinde even of the world , as the scripture speaketh indefinitely , that no man should through unbelief exclude himself . i say he bare all the sins of men upon his body on the tree , there he undertook to offer up a perpetual sacrifice , and to make an atonement to his father for us . now you see him no more in an agony , no more crucified , no longer lying in the grave , but entred into his glory . o rest upon him , rest upon him , rest upon him perfectly ! how many , how great soever those sins be that you have committed , for his entring into glory maketh it manifest , that he hath satisfied for them all to the full , and if you renounce your selves and all other merits , he can and will cause them all to be pardoned and blotted out of the debt-book of his heavenly father . if we can go to christ for pardon of sinne , he is so glorified that his intercession applying his redemption to us shall surely make us safe . to him therefore runne , on him cast thy self , on him rely for the plenary and certain remission of all thy sins , all aggravations of them notwithstanding , yea go to him and rest upon him for power against them all , and for strength to overcome them , and to vanquish all satans temptations , and to make thee a perfect conquerour ; for this glory hath he received as the head of the church for the use and benefit of his church , and of all and each of those in his church that shall seek to him and beleeve in him . he will justifie , he will sanctifie , he will save . he can do it perfecty , he will do it certainly , onely so that we rest upon him for it , and seek to and call upon him for it . all that call upon the name of the lord shall be saved , all that long and desire to be saved and do trust in him , and cry to him to be saved from the guilt , power , punishment of their sins , shall be saved , for therefore hath he ascended and is glorified that he might become a perfect saviour to his church . if he had not entred into glory by sufferings we should have had no benefit by his glorification , but because he did in this manner conveigh himself to glory , therefore is he become a captain of our salvation , as the author to the hebrews speaketh . let us runne to him in all our fears , doubts , temptations , weaknesses , for doth not the scripture tell that he hath received gifts for men ? even gifts to bestow upon men , not to keep to himself alone , but with a liberal hand to distribute unto men , yea even to the rebellious that god might dwell among them . cleave to christ , rest on him , stay upon him , he should lose the glory of his glory , the subordinate use of his glory , if he did not save them from whom he did both so suffer , and so enter into his glory . again , let all the saints learn to adore , admire , honour , love , serve , obey this glorious person , this surpassing excellent person , the mediator god and man , even the man whom god hath so exalted , let us see him by faith as they by sight see him in heaven , that we may honour , praise , magnifie and exalt him as they do , and obey him , submit our selves to him in our measure as they . faith , faith must be our guide , we see not christ with this mortal eye , we must see him by the eye of faith. i mean by a lively and full apprehension and perswasion of this his glorious being which the scripture doth set forth before our eyes , and if we unfeignedly and undoubtedly beleeve that he is such a one , the great glory whereunto he is entred will make us to glorifie him , highly to esteem of him , devoutly to worship , to bow the knees of our soul alwayes , and of our body on fit seasons to him , and to count it out happinesse to be subject unto a person so highly advanced by god. this is the whole work of those immortal and blessed spirits which are nigh unto him , because their knowledge is more full and perfect too , but the more we inform our selves of the excellency of christ , the more shall our souls stoop to him , and the more shall we esteem it not our duty alone , but our felicity to be at his command . god is ascended , our lord jesus is ascended with the joyful voice of all saints and angels , which with a divine and heavenly musick entertain him there , they sing all honour be unto the lamb ; let our souls sing for ever , let us cast our selves down before him , let us exalt his great and glorious name , let our hearts , tongues and lives confesse to him , that he is the lord of glory to whom all glory is to be given , that by glorifying him we may glorifie the father that sent him , for he that honours not the son , doth not neither honour the father . christ glorified hath not laid down any of his offices : first , because certain acts of office are to be performed in heaven , iohn . . secondly , christ hath not yet given up his kingdome to his father , cor. . . thirdly , it appears by enumeration of the several acts that christ performs as mediator in heaven in reference to each of his offices : i. to his prophetical , so . he gives gifts to men , furnisheth them with abilities for the churches service , ephes. . , . . he sends them forth , and will uphold them , rev. . . the witnesses shall prophesie till they have finisht their testimony . . he takes the measure of the truths taught , ezek . . his businesse is to resine doctrines . . he concurs with his messengers in their ministery , cor. . . & . . isa. . . heb. . , . . when ungodly men prevail against any the lord raiseth up others in their spirit and power . ii. to his priestly office , so . as a publick person he represents your persons , heb. . . see exod. . , . by this means you are made accepted , ephes. . . . you have a memorial , psal. . . god is alwayes mindful of you . . the high-priest was to sprinkle the bloud before the mercy-seat , levit. . . christ offers there the price of his own bloud , whereby you obtain mercy , and have it continued , for the bloud was carried into the holy place to abide alwayes before the lord. . he hath taken possession for you as your priest , this gives actual right , as the price paid a meritorious right . . he is careful to receive your services , levit. . , . to sanctifie them , exod. . . revel . . , . and to offer them to his father , the smoke of the incense comes up out of the angels hand . iii. to his kingly office , mat. . . eph. . , . . in his present dispensations : . in protecting his people from danger , isa. . . mic. . . . in preserving his truths and ordinances , rev. . , . . by confounding his enemies . . in his preparations for the time to come : . he prepares grace for his people , col. . . ioh. . . . prepares prayers for them , luk. . , . . prepares glory for them , cor. . . ioh. . . gods people should exercise faith on christ as glorified , and in office in heaven : . an act of perswasion , that he takes care of them still . . of reliance for thy self and the church , ioh. . . psal. . . . look upon none but christ , prov. . . . quiet thy soul in trouble , psal. . . . triumph over dangers . the end of the fifth book . the sixth book . of the chvrch the spouse of christ , and antichrist the great enemy of christ . having handled the work of redemption in the nature and person of it , i should now speak of the application of it by the holy ghost . but because many divines do treat of the church after christ , i shall follow that method , and likewise speak somewhat of that great adversary of christ before i come to the doctrine of the application of christ. chap. i. of the church of christ . the principal matter required of our parts in the apostles creed , is , to believe things concerning god and the church . god is the first object of our faith , we must know and believe in him so farre as he is revealed in his nature , properties and works . malè vivitur , si de deo non benè creditur . august . de civit . dei lib. . cap. . after articles concerning the several persons in the trinity , followeth this , i believe the holy catholike church . this was added to the former ( saith august . enchirid. cap. . ) upon special consideration . for the right order of a confession did require , that after the trinity the church should be mentioned , as the house after the owner , the temple after god , and the city after the builder . and he cannot have god for his father , which hath not the church for his mother . . the act of faith , in these words ( tacitly implied ) i beleeve . . the object of this faith , the church , described by two properties , vi● . . sanctity , in that it is called holy. . universality , in that it is stiled catholick . concerning the act of this faith [ i beleeve ] though it be not prefixed to the beginning of this article , as neither to the rest which follow it ; yet it is to be understood ; the former [ i beleeve ] which precedes the article of the holy ghost , communicating it self to this and the subsequent , and that chiefly for two reasons : the one to teach us , that the principal object of our faith is god himself , considered in unity of essence , and trinity of persons , and therefore to each of the persons , there is either a [ beleeve ] prefixed , or the particle ( in ) set before , to shew that on them we are to build the certainty and assurance of our hope ; but as for these articles of the church , the forgivenesse of sins , the resurrection of the body , and the like , they being creatures are but the secondary objects of our faith , not to be trusted upon immediately in themselves , and therefore have not a credo , a [ beleeve ] apart to themselves , but prefixt to one of the persons , i beleeve in the holy ghost . the other , to set out and divide by this means unto every of the persons a special work , creation to the father , redemption to the sonne , sanctification to the holy ghost . question is made , what the words are which are to be supplied in this article , the holy catholick church , whether i beleeve , or i beleeve in ? i beleeve , as is generally determined by the orthodox . kahal in hebrew ordinarily translated ecclesia , sometimes synagoga , is taken for an assembly or congregation , and that sometimes in the evil part for an assembly of wicked men , as gen. . . psal. ● . . sometimes in the good sense for an assembly of men gathered together for a holy or civil use or end , nehem. . . sam. . . chron. . . deut. . , , . psal. . , . gnedah or hedah ordinarily translated synagoga , doth also signifie an assembly or congregation gathered at set hours and places appointed . sometimes it notes a rebellious , tumultuous and evil assembly , psal. . , . numb . . . and sometimes an orderly and lawful congregation , as psal. . . ier. . . exod. . , . gnedah signifieth something more noble then kahal , as being the special . ecclesia in prophane authours signifieth an assembly of citizens , which by the voice of the crier was called from their domestick affairs , and the rest of the multitude to hear the sentence of the senate : so it is all one with concio which is derived * à ciendo , because all were called by publick edict into the assembly . in the new testament it is once taken for a disorderly and confused assembly , act. . , , . but that one place excepted , it is ever taken for a multitude or society with a disposition or relation to religion . and so it notes , . the company of all the faithful , mat. . . ephes. . , . & . . & . , . col. . , . ephes. . , . it is also taken indefinitely for every multitude and society of beleevers in christ , act. . . gal. . . cor. . . & . . act. . . & . . . more particularly it signifieth any assembly gathered together for the worship of god , act. . . & . . cor. . . the church in its primary signification may be defined , a multitude or society of faithful men called out of all mankinde corrupted by the ministery of the word according to the good pleasure of god , united as living members to christ their head , and in him partaking of grace in this life , and glory in the life to come , to the praise of gods wisdom , power , and riches of his mercy . . it is a multitude , cor. . . and that out of every nation , language , tribe and people , apoc. . . . it is a society of men not of angels , heb. . . see ephes. . . l'empereur in his theses saith , if the word church be generally taken , it is certain that the angels also belong to it , for the church is the body of christ , ephes. . . but christ is the head not only of men , but also of angels , col. . , , . they are our fellow-servants , revel . . . and fellow-brethren , iob . . by christ ephes. . . . a society of the faithful called effectually and savingly out of the world or mankinde corrupted , by the gospel . the church is either jewish or christian , the christian either primitive or successive , and they again in respect of manners are pure or impure , in respect of worship , sound or idololatrical ; in respect of doctrine , orthodox or heretical ; in respect of mutual communion , catholick or schismatical . there are divers and glorious elogies of this church visible in the scriptures , it is called , the city of god , heb. . . the heavenly ierusalem , there also . ierusalem which is from above , gal. . . the house of god , the pillar and ground of truth , tim. . . christs sheepfold , john . . the spouse of christ , cant. . . cor. . . revel . . . the body of christ , eph. . , . col. . . the church is triumphant or comprehensorum , and militant or viatorum . . triumphant , viz. that part of men who having overcome the flesh , the world and the devil , now reign with god and christ gloriously in heaven . . militant , viz. that part of men which yet conflict with those adversaties . that distinction relies on the words of the apostle , ephes. . . the apostle speaks of the triumphant church , tim. . ● , . heb. . . revel . . . hence their errour is refuted who think , that the souls of the dead do sleep even to the resurrection , or who think that the souls of the godly and faithful till that time are excluded from the vision of god and heavenly glory . see cor. . , , . phil. . . revel . . . the apostle speaks of the militant church , tim. . . that which is spoken to one is understood of all , gal. . . pet. . . iohn . . ephes. . , . the church is militant either in deed or in shew only and profession , those indeed belong to the militant church which are called according to purpose , viz. the truly faithful and elect . those are the true members of the body of christ , who by faith are united to christ and ingraffed in him , who are partakers of the holy ghost , who draw grace and spiritual life from christ , rom. . . col. . . ephes. . , , . but the wicked and hypocrites onely in name and profession belong to the church , for they have no true communion with christ , they no more belong to the mystical body of christ , then a woodden thigh or dry arm to the body of a natural man. for they want life , sense and motion , and receive no influence from the head , they are ( as is commonly said ) in the church not of the church , iohn . . hence arose the distinction of the church into visible and * invisible . the invisible church consists only of those who are endued with true faith and holinesse , but these are known to god and christ alone , tim. . . iohn . . . therefore in respect of us that church ( which alone truly and properly is the church on earth ) is called invisible . the church is a society of men , not as men ( for so a number of turks , or a nest of arians might be the body of christ ) but as beleevers : and therefore the church as the church cannot be seen , but beleeved . bellarmine himself saith , videmus coetum hominum qui est ecclesia , sed quod ille coetus sit vera christi ecclesia , non videmus , sed credimus ; and what say we more ? that is the visible church which consists of men professing the true faith and religion any way , whether in truth or counterfeitly and falsly , of good and evil , of elect and reprobate . this church is mixt , whence it is compared to a great house in which there are not onely vessels of gold and silver , but also wood and clay , some for honour , some for reproach , tim. . . to a field in which there are tares as well as wheat , matth. . to a net in which fishes of all kinde , good and bad are gathered . see dr featley against fisher about the visibility of the church . iacksons raging tempest on matth. . . p. . dr taylor on rev. . p. . mr baxters infants church-membership , pag. . par. on rom. . vers . . pag. , . again , the church is either particular , viz. a company of the faithful which is contained in some particular place , cor. . . & cor. . . col. . . or universal ( catholick ) which consists of all that every where call upon the name of god , cor. . . the apostle cals it , the general assembly , heb. . . it is general . in respect of time * , it had a being in all times and ages ever since the giving of the promise to our first parents in paradise . . in respect of the persons of men , it consists of all sorts and degrees of men , act. . . . in respect of place , because it hath been gathered from all parts of the earth , specially now in time of the new testament , revel . . . . in respect of doctrine therein professed . this name catholick is not given to the church in scripture , but was imposed by men , yet consonant to the scripture . the church was first intituled catholick in opposition to the visible church of the jews , act. . , . the full importance of this term catholick is set down , revel . . , . this catholick church is called holy , cor. . . & revel . . . because christ the head of it is holy , heb. . . and he makes the church partaker of his holinesse , iohn . . because it is called with a holy calling , and is separated from the world , tim. . . because the holy word of god is committed to it , rom. . . object . but the church doth not only contain in it those that are holy , but also hypocrites and such as are openly wicked , how therefore is it holy ? answ. hypocrites and prophane persons are but in name and outward profession of the church , indeed and in truth they are not , those which are truly of the church are holy , and therefore the church is rightly called , and is holy . . although the visible hath good mingled with evil , yea almost overwhelmed with their multitude , yet it is deservedly denominated from the better part . as we call that a heap of corn where there is more chaff then corn . it is the priviledge as well as duty of gods people to be holy , deut. . . & . . it comes in by way of promise , reward , priviledge , revel . . . the reasons of this are taken from the cause , the nature and effects of holinesse . first , from the cause of it , it flows from union with god , iohn . , . pet. . . & . . secondly , the nature of holinesse consists in a likenesse and conformity to god , be ye holy as i am holy , levit. . , . there is a four-fold holinesse : . of dedication , so the vessels of the temple and tabernacle were holy . . of exemplification , so the law being the epistle or exemplification of gods will was holy , rom. . . . by profession , as cor. . . . by participation or communion . the people of god are holy all these wayes : . they are dedicated to god , rom. . . . by exemplification , they are the epistle of the lord jesus christ. . by profession . . by participation . thirdly , if we consider the effects of holinesse : . upon our selves , it is the end of our election , ephes. . . of our vocation , thess. . . redemption , luke . . . upon others , even the enemies of it , wicked men , . affectation , the hypocrite affects it , that there are so many pretenders to it though but in shew , discovers the dignity of it . . that awfulnesse which it strikes in the hearts of wicked men . saul stood in awe of samuel . herod of iohn baptist , mark . . . envy , it works this in the worst , iohn . . quest. whether every one which sincerely professeth the belief of this article of the holy catholick church be bound to beleeve , that he himself is a true lively member of the same church ? answ. no , all men are not bound to beleeve that they are actual or real members of the catholick church , for none can truly beleeve thus much of himself , but he that hath made his election sure , and is certain that his name is written in the book of life . a note , mark or character , is that whereby one thing may be known and differenced from another : that which is proper to a thing , and peculiarly found in it , may serve as a note or mark of distinction . the marks of the church are an entire profession of the gospel and saving truth of god , the right use of the sacraments , holinesse of conversation , the sound preaching of the word of life , servent and pure calling upon gods name , subjection to their spiritual guides , mutual communion in the ordinances of worship , christian fellowship with all saints and true visible churches of jesus christ. all these are proper to the church but not perpetually to be found in it , no● alike pure in all ages . where all these notes are to be found purely , the church is excellent , for degree pure and famous , where any of these are wanting or impure , the church is so much defective or impure , though it may be pure in comparison of others . but all these things be not of equal necessity to the being of a true church . the profession of the word , and so the preaching of it in some sense or other is simply necessary , that wheresoever it is , it maketh the church in which it is a church . to them who demand where our church and faith was before luther , we answer , it was in the same place then wherein now it is . our church was in the present romish church obscurely , indistinctly , confusedly in it , not as an entire visible church distinct from it , nor as any natural or integral member of it , in it as good corn in a field of tares ; luther did not erect a new church , but refine a corrupt church , nor preach a new faith or doctrine never preacht before , but purge the old faith once delivered to the saints from all new inventions and errours . rome hath departed from the churches of god , we have not first and willingly separated from the church of rome , it hath apostatized from the true faith she did once professe . the question may fitly be retorted on themselves , where was your church ? where was your trent doctrine , and articles of the roman creed , received de fide before luther ? first , in regard of true doctrine ; what heresies doth she hold about the scripture , about the church , about grace , free-will , justification ? secondly , in regard of worship , which is the apostacy or falling away spoken of by paul to timothy , an admitting of angel-worship . thirdly , in regard of government or discipline . her errours are now so fundamental that we are commanded to come out of her , and not to partake of her sins ; and we depart no farther from her then she hath done from god. their apostacy * is incurable , in that they hold , . that their church cannot erre , as laodicea . . that there is no visible judge to correct errours but the pope . therefore the reformed churches in england , scotland , france , germany did justly separate from the church of rome . the church of rome casts off all christians and churches from all hope of salvation who subject not themselves to their way , therefore they are most schismaticall . causa non secessio facit schismaticum . the cause ( say the canonists ) not the separation makes a schismatick . they who have given just and lawful occasion to others to separate themselves from their corruptions are the schismaticks , and not they that took the occasion . he is well no schismatick though in schism , that is willing to joyn in communion with the true church , when it appears to be so to him , as he is no heretick , though he holds heretical opinions , who holds them not obstinately , that is ( i suppose ) with desire to be informed if he be in the wrong . my lord falklands discourse of infallibility . for the papists several marks of a church , our writers that oppose bellarmine , do answer him so fully , and dr hampton so solidly in a sermon of his on iohn . . treateth of this argument that i shall say nothing of it . see dr taylor on rev. . p. . to . those notes of succession , continuance , visibility , unity are not proper , agreeing only and alwayes to the church , therefore they are not certain and infallible . bellarmin . de notis ecclesiae , cap. . maketh them in themselves to be but probable . it is a question , an ecclesia visibilis possit errare , whether the visible church may erre . the papists deny it , and urge matth. . . & matth. . . & ti● : . . see the rhemists on that place . the invisible church ( which consists only of the elect and true beleevers ) cannot erre damnably , matth. . . the visible church whether virtual the pope , or representative , a general councel may erre damnably . see revel . . and . chap. if particular men may erre , then also the church which consists of such , but the first is true cor. . . psal. . . heb. . ● . rom. . . secondly , this is the difference between the militant and triumphant church , that this is freed from sinne and errour , but that is not , for it prayeth continually , forgive us our trespasses . the church of rome is incurable : . because she holds she cannot erre . . if she should , onely her self and the pope must reform her . chap. ii. of pastours . . their names , in the old and new testament he is called a man of god , he is called in the old testament also , a servant of the lord , a seer , a prophet , a priest , a watchman , and a shepherd . in the new testament they are called prophets , ministers of god , pastors , teachers , elders , gods stewards . titus . . gods embassadours . rev. . . angels , revel . . , . apostles , evangelists , that men might regard them , and they be put in minde of their duty . he was to be of some years before he entred into that function : our saviour was thirty years before he entred into the ministery , luk. . . see numb . . . basil and gregory ( saith russinus hist. l. . c. . ) spent thirteen years in searching forth the hidden sense of scripture barely , before they would make shew of their profession . there is an office of the ministery instituted by christ in the churches of the new testament . first , the lord hath expresly instituted such an office , cor. . . ephes. . . this was one of his royal gifts in the day of his inauguration . the socinians say , cum adhuc nova & inaudita esset evangelii doctrina , &c. the apostles had a call when the gospel was newly published ; there needs not a ministery now that the gospel is generally taught , and it is promised we shall be all taught of god , if we should look for a ministery where shall we finde it ? our ministers were ordained by bishops , they by the pope , therefore their calling is antichristian . that there is such an institution of christ , and this to continue till the worlds end may be thus proved , first , there are some to whom the word of reconciliation is committed , and not to others , cor. . . ram. . . there is a peculiar mission , men cannot preach as the embassadours of christ unlesse sent , ioh. . . gal. . . secondly , because a special authority is committed to such by vertue of their office , they have the keys of the kingdom of heaven , isa. . . matth. . . there is a double power , . supream which belongs to christ only , revel . . . . subordinate and delegated . ministers are the embassadours of christ , and so are to be received as christ himself , we bes●ech you in christs stead , and he that despiseth you despiseth me . thirdly , there is a special trial that in order to such an imploiment they are to undergo , tim. . . there is a trial required to the exercise of the meanest office , the deacon . fourthly , the lord hath appointed them a reward for the performance of such in office. he hath ordained that those which preach the gospel should live of the gospel , see act. . . tim. . . fifthly , they are to give a special account for the souls of all that are under their charge . secondly , this office is to continue till the end of the world . . from the institution of christ appointing this office , cor. . . in the last and purest times , revel . . . the twelve foundations are the twelve apostles . . from the promise made to it , which supposeth that the subject of the power shall remain , mat. . ult . see ier. . . & isa. . . . the necessity of this office is as great now as ever . the ends of it are two , the gathering and perfecting of the saints , ephes. . , . so long as one saint is to be converted , and one grace to be compleated there needs a ministery . for that part of the objection , that their calling is antichristian . in these licentious dayes several truths in pamphlets are called antichristian , baptizing children , frequenting ordinances , the ministery , the doctrine of the trinity , that magistrates should meddle with matters of religion , that we prove our justification by our sanctification , meeting-places or churches for the people of god to assemble publickly in . the papists say , we have no true ministery , because at the reformation we received it not from rome . the brownists say , our ministers are not rightly called into their offices , because we received it from rome . not every thing ordained by antichrist is forthwith to be rejected , but onely that which he doth quà antichristus , as he is antichrist . but b●shops were before ever antichrist appeared in the world . hilary against the arians saith . quisquis christum , qualis ab apostolis est praedicatus negavit , antichristus est . nominis antichristi proprietas est , christo esse contrarium . that church , ministery and sacraments where christs holy spirit is graciously , effectually and savingly present , can no more be denied the name of a true church then that man can be denied the name of a true man , who eateth , drinketh , walketh , speaketh , reasoneth and performeth all the operations of sense , motion and understanding ; we may feel in our selves the power and efficacy of our ministery and sacraments . brown the father of the brownists was the first of note that did separate himself from the church of england , and said , that we had not a church , he meant a true church . but after he went into france , and being at geneva , he saw the sabbath much prophaned , and the wafer-cake given in the sacrament in stead of bread , whereupon he began to think better of the church of england , and returning home he became pastour of a church in northamptonshire , called achurch . the church of rome was a true church , the reformed churches separated from it becoming a false church . though ministers were ordained in the most corrupt estate of the church of rome , yet if they forsake the corruptions of the church of rome they are true ministers , as the church of rome it self if it would cast off its corruptions , should be a true church . it is a necessary act of a ministers call to be ordained by other ministers , not necessarily a bishop , the reformed churches beyond seas used not that , but the imposition of presbyters : and in england no bishop could ordain alone , but presbyters besides him were to lay hands on the man ordained . of the ministers calling . some say the inward calling of a minister is a work of gods spirit , inwardly inclining a man to imbrace this function for the right ends , gods glory and mans salvation . see act. . . simon magus refused , his heart was not right or straight before god. not sufficient inward gifts of minde , of knowledge , learning , and vertue , is the inward calling to the ministery , because all these things may befall such an one as ought not to undertake the ministery at all ( as a king ) but should sin grievously against god , if he undertake that function , yea all these may befall a woman who may not be a minister , i permit not a woman to exercise authority , or to speak in the church . for the outward calling , there is no particular manner or kinde of calling binding the conscience to that and no other , because bare example without a precept doth not binde . he hath the outward calling to the ministery , who is appointed to this by such who are intrusted with this care . paul left titus in creet to ordain elders , that is , ministers . there is a double calling necessary to a dispenser of the mysteries of salvation , inward and outward . the inward inableth them , the outward authorizeth them to discharge their sacred function . where there are gifts , if god encline the heart of the party to enter into the ministery , there is an inward calling ; yet this alone sufficeth not without an outward calling , either ordinary or extraordinary ; we are not now to expect extraordinary callings since miracles are ceased . the ordinary calling is by the imposition of the hands of the presbytery , ier. . . & . . rom. . . no other ordination was heard of for fifteen hundred years , or at least approved of . doctor featleys distinction of clergy and laity . the calling of men to the ministery , is either immediate and extraordinary , such as the prophets had in the old testament , and the apostles had by christ himself mediate and ordinary , such as is now a days of pastours , both are divine , every minister is as truly called , though not as immediately as in the primitive times , matth. . . act. . . munus apostolicum , the apostolical function is ceased , because the apostolical gifts are ceased , speaking by an infallible spirit , speaking all languages , having care and rule of all nations . ordinary presbyters are appointed by the holy ghost , ephes. . . pastours who have an ordinary mediate call , are made the gift of god , as well as the extraordinary offices , they are both equally divine , but they differ in three things : . those which are immediately called have god only for the authour , as paul saith , called by god and not by men . . those which are immediately called , are for the most part endowed with a singular priviledge of not erring , and gifts of miracles , though sometimes it be otherwise . . they are not tied to one particular church , but are sent to all indefinitely : an immediate call is not now to be expected . the nature of a ministers call consisteth in two main things , election and ordination . in the reformed churches of france and geneva , the people give no voices in the election of ministers , but are only permitted if they have any causes of dislike or exception , to make them known to the pastours and guides of the church , and the power of judging such exceptions resteth wholly in them . when one morelius a phantastical companion sought to bring the elections of bishops and ministers to be popular , and swayed by the most voices of the people , he was condemned by all the synods in france , as beza sheweth , epist. . some say the original power is in the church , acts . & . the formal in the ministers ; as to see is originally in the whole body , but formally in the eye . others say , the ministers originally receive their church-offices , not from the people but christ himself , who is the fountain , there being not the same reason of a natural and voluntary action . there is a question , whether the church or the ministers be first , because the ministers are the instrumental cause of the conversion of the church , and the church of the choice of their ministers , which is something like the philosophers question , whether the egge or the hen were first , for as the egge comes of a hen , so the hen comes of an egge . and as that is resolved by the consideration of the creation , then god made the hen first , so is this question by consideration of the first institution and setting up of the evangelical catholick church , then we finde that christ set up the officers first to convert men to be beleevers , and they being converted to the faith of christ are bound to submit themselves to christs ministers in the lord. if a minister of this or that congregation be not a member of the church catholick visible , then he is no minister out of his own congregation , and therefore cannot preach or administer any sacrament as a minister out of his own congregation . yea if any members of another congregation should come and hear a minister preach in his own congregation , he could not preach to them , nor they hear him as a minister , but onely as a gifted brother . they of the separation , and if not all , yet sure some independents place the whole essentiality of a ministers calling in election , accounting ordination to be no more but the solemnization of the calling . we say , permissio potestativa , or the power and commission given to a man by which he is made of no minister to be a minister , is not from the church electing him , but from the lawfull ordaining him . election doth but design such a person to the ministery of such a church . in scripture we finde election and ordination frequently distinguished , not only as distinct acts , but oft times in distinct hands , deut. . . the people choose them who shall be rulers , but moses makes them rulers , act. . . the people choose , the apostles appoint the deacons . the choosing of a person to an office , is not the authorizing of the person elected , but the designation of the person to be authorized . ordination is to be distinguished from election , for the whole church may choose but not ordain . ordination is an ecclesiastical act of government , but election is not so . some say , the bishop only is to ordain , heb. . . tim. . . tit. . . ierom saith , excepta ordinatione , what is it that a bishop doth which a presbyter may not d● ? or at least no ordination should be without a bishop . others say , it is to be done by presbyters . it is in the directory described to be an outward solemn setting apart of persons for the office of the ministery in the church by preaching presbyters , numb . . , , , , . act. . , , . it is the setting of men apart to the work of the ministery , the commending of them with fasting and prayer to the grace of god , and the authorizing of them to perform things pertaining to god ; which others neither may nor can do : wherein the ceremony of imposition of hands is used , . to expresse the setting of them apart for sacred imploiment . . to let them know that the hand of god is with them in all that they do in his name , and by his authority ▪ to guide , strengthen and protect them . . to note out the person upon whom the church by her prayers desireth the blessings of almighty god to be poured in more plentiful sort then upon others , as being to take charge of others . the socinians acknowledge it is fit for order and decency to retain ordination in the church . peradventure many of the sectaries of this time will hardly acknowledge thus much . the papists ordination faileth divers wayes : . in the end , for the bishop bids them take power to offer up christs body as a sacrifice to god. . they want the institution , for christ hath appointed no priests in his church to sacrifice . . they fail in the outward form , for they have many foolish ceremonies added to their consecration . the brownists * fail in the main , which is the imposition of hands by the presbytery . some think that the ceremony of laying on of hands may be omitted . sometimes we must be tied to example in the least gesture , though not prescribed , & yet men presume to dispense in a circumstance expresly prescribed tit. . . timothy was ordained by laying on of hands : & enjoyned to lay hands on others in their ordination tim. . thus were the deacons ordained act. . . and thus were paul and barnabas set apart for the execution of their calling , act. . . their duty : it is laid forth , . by titles , as watchmen , ezek. . . & . . labourers . matth. . . light and salt , matth. . , . shepherds , iohn . . good scribes , matth. . stewards , cor. . . nurses , thess. . . . in commandments act. . . tim. . , . he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gal. . . he must teach and tread the way to heaven . he must feed the flock , tim. . . pet. . . in the ministery of the word and sacraments , and by praying for them both publickly * and privately . ministers must teach sound and true doctrine , tim. . . & . , . they must preach , . zealously , iohn . . . compassionately , matth. . . & . . . convincingly , col. . . . feelingly , according to the nature of the doctrine . the best way to speak to the heart is to speak from the heart , cor. . . . frequently , * in season and out of season , luk. . ▪ act. . . . gravely , cor. . tit. . . homilies were first allowed in the church , not to uphold or maintain an ignorant ministery , or to supply his defect that should take pains but would not , much less to shut out preaching , but to supply the casual defect of preaching through the weaknesse and infirmity of the minister . bishop andrews caused to be engraven about the seal of his bishoprick those words of s. paul , and who is sufficient for these things ? bishop iewel being very weak , as he was going to preach at lacock in wiltshire , a gentleman meeting him , friendly admonished him to return home for his healths sake , telling him , that it was better that the people should want one sermon , than be altogether deprived of such a preacher : to which he replied , oportet episcopum concionantem mori , a bishop should die preaching in a pulpit , that being the last sermon he preached . it is one part of a ministers duty to pray for his people , sam. . . moses prayed for israel . he and aaron more then once stood in the gap . ieremiah prayed so much and earnestly for the people , till god was even fain to discharge him . paul almost in every epistle tels them to whom he writeth , that he maketh mention of them in his prayers : and the apostle tels the colossians that epaphras a minister of theirs did labour for them fervently in his prayers . reasons . . it is one of the most excellent means to make their other labours prosperous by procuring a blessing upon them from god. . this is the next way to provoke in his heart a holy , christian and spiritual love of them . let any man accustom to pray to god fervently for any person , and it will increase an holy and heavenly affection to them , as much as any one thing in the world , graces grow and increase by exercise , prayer is an exercise of love and charity . . this is the best way to prevent discouragement in ones labours . we may communicate with evil ministers , see sam. . , . & . . our saviour hath taught us to hold communion with wicked men for the godly's sake that were among them ; yea with such as were tied in the cords of sinne , with such as did manifestly live and die in their sins without repentance , iohn . , . with luk. . , . of the brownists mr paget in his arrow against the separatists chap. . shews , that both ainsworth and barrow hold that baptism administred by papists is to be retained . ministers must be faithful in their calling : christ was a merciful and faithful high-priest . his faithfulnesse consists in these things : first , in revealing the whole counsel of god , acts . . and only the counsel of god. secondly , in dwelling among their people , and using their best indeavour to know them well , prov. . . iohn . . acts . , . phil. . . thess. . . col. . . heb. . . one saith , it is but the least part of a ministers work which is done in the pulpit . paul taught them from house to house , day and night with tears , act. . , . to go daily from house to house to see how they live . ministers must be themselves of an unblameable life , matth. . . act. . . & . . & . . they must frame their lives answerable to their doctrine this was typed by aarons urim and thummim , which he was to carry in the brest-plate upon his heart : for the one betokened light and verity of doctrine , the other uprightnesse and integrity of life . the same was also signified by the golden bels and pomegranates hanging round about upon the hemme of his priestly vestment : for the bels are no other then the sound of wholsom preaching ; and the pomegranates , then the fruits of good living . peaceable , not given to sutes and contentions with the people , tim. . . they should be couragious and bold , as luther . painful . their calling is a labour , thess. . . and a travel , thes. . . those that labour in the word and doctrine . i laboured more abundantly then they all . send forth labourers into thy harvest . verbi minister es , hoc age , was mr perkins motto . see tim. . . he must be diligent and painfull both in study and preaching . melancthon said there were three hard labours , regentis , docentis , parturientis . i have heard it as a certain truth concerning reverend mr bains , that every sermon cost him as much in his sense ( as he thought ) as it did ordinarily cost a woman to bring a childe into the world , i travel in birth till i see iesus christ formed in you . chrysostome saith , the work of a minister is more laborious then that of a carpenter . when he hath wrought hard all day he goes home and comes again in the morning , and findes his work as he left it ; but we hew and take pains , and leave our people and come again , and finde them worse then before . the honour and dignity of this function . although the ministery above all callings be most subject to the contempt and disgrace of prophane men , yet the function is a worthy and excellent work , and as god himself hath greatly honoured them , so can they not but be honoured of all those , who are the children of god. . the subject of this office is the souls of men , their far better and more worthy part , the spiritual , immortal and most heavenly part of man ; other functions are conversant about the body or estate . . the proper end of this is to procure gods greatest glory in subduing souls to him , and in bringing men to the greatest happinesse whereof they are capable , even to grace here and glory hereafter . this is to establish the spiritual kingdom of grace in the hearts of men , to convert them to god , and make them heirs of everlasting happinesse . at the last day shall andrew come in with achaia by him converted to the saving knowledge of the truth , iohn with asia , thomas with india , peter with the jews , and paul with the gentiles . see thes. . . a minister is called a man of god , sam. . . tim. . . & . , . his chief busines is to deal with god , and to be his messenger unto men , the man of his counsel who was admitted to be familiarly with him , yea whose whole life was to be consecrated to a specia●●ttendance upon god and his special service of making his waies known unto the sons of men . they are called messengers of the lord of hosts , mal. . . embassadours of christ , cor. . . angels of the churches , fathers of their people , cor. . , . god tels levi he will be his inheritance , deut. . , . god protects them , revel . . christ holds the starres in his hand . we are commanded to receive them in the lord , to hold them in reputation , to esteem them very highly for their works sake , to hold them worthy double honour , and to obey them . good men have loved faithful ministers , chron. . . & . . & . . mat. . . act. . . aquila and priscilla preferred pauls safety before their own . obadiah hid the prophets with the hazard of his life , king. . . see against the contempt of them as ministers , chron. . . luk. . . of their maintenance . a sufficient maintenance is due to the minister , cor. . , , , . the stipend of ministers must be sufficient , honourable and stable , but the quota pars is not determined . tim. . . honour there , is maintenance , the elder is the minister . if they be worthy to receive , then it is not in the pleasure of man to pay as he list . if the maintenance must be honourable , then it must not be of benevolence : for that is commonly both scant and uncertain , which is a thing miserable not honourable . tenuitatem beneficiorum sequitur ignorantia sacerdotum . it is a great question , an decimae ministris jure divino sint solvendae ? the schoolmen are generally for the negative , and so are many able protestant divines , rivet . in gen. . exercit. . and in his iesuita vapulans . capel . in thes. theol. salmur . mr cartw. against the rhemists on heb. . . and in his necessity of discipline . mr dod. bishop carleton , dr prideaux , dr sclater and mr. whateley , were for the affirmative . the question ( saith mr. mede on act. . , , . ) should not be , whether tithes are due to the ministers of the gospel , meaning as a duty of the people unto them , but rather whether they be not due unto god ; for so is the style of the scripture , all the tithes are mine ; these i give to levi , and not you . there are many other uses for the imploiment of bona sacra , if they be more then is competent for them and theirs . of preaching . it is in a setled state of things , the publick interpretation and application of scripture by a minister assigned to the office to a congregation assembled for that purpose . or it may be defined , a sound explicating of gods word with application of it in the way of power and office by him who is thereunto called , . an explication of gods word , nehem. . . the levites when they read the law of god , or gave the distinct sense and meaning of the words : so must the minister , he is commanded to divide the word aright . see luke . , . . sound or right explication , for there is a depraving of the scripture . . with application , reprove , rebuke , exhort with all long-suffering and doctrine , see cor. . . tim. . . . by office and power in him that is called . so the general duty which lies on every christian may be distinguished from the peculiar office ●● a minister , private christians are to teach and admonish one another , there is an exhortation charitative and potestative which belongs to him that is called . one saith , it is an ordinance of christ , whereby persons have received gifts from heaven , and are separated to that office to make known the will of god for the perfecting of the saints . the efficient cause is , . supream and principal , jesus christ. . instrumental , persons which have received gifts from heaven , are called and set a part to the ministery . secondly , the material cause of it , the doctrine of salvation . thirdly , the formal , making it known and applying it . fourthly , the final , for the perfecting of the saints . by the word preached : . light shines in unto men , psal. . . to the end . . it helps the saints to mortifie their corruption , psal. . . . by it we conquer the devil , ephes. . . we overcome the world , iohn . . it inableth us to perform the duties of our relations , col. . . to bear all crosses , rom. . . . fils us with consolation , and keep us from being apostates . the word is interpreted aright , by declaring . the order . . the summe or scope . . the sense of the words , which is done by framing a rhetorical and logical analysis of the text. preaching consists of these ingredients : . right understanding . . true dividing . . faithful interpreting . . zealous uttering . . powerfull applying . it is not , i suppose , simply necessary one should take a set text. christ when he executed the office of a minister here on earth , and taught the people , sometimes interpreted a place which he took out of the scripture , as lu● . . . out of isaiah , sometime without any set text he spoke those things which were most apt for the edifying of the church . for the most part christ preached sitting , as matth. . . matth. . . luk. . . iohn . . so did others who came to great place and dignity in the church ordinarily preach sitting too , and therefore their churches were called cathedral , because they preached sitting in chairs . the apostles were wont more often to stand , as is manifest from act. . and other places . christ sate to shew his great and eminent authority . the apostles stood to shew their respect to gods people , raynold . de lib. apoc. whether private persons not in office may preach ? if they have a calling , either it is ordinary or extraordinary ; if ordinary then they are not only gifted , but tried and separated to it . that men though gifted without being called to the ministery , and by ordination set apart for it , should take upon them the office or ordinary exercise of preaching , seems repugnant to those scriptures , rom. . . heb. . . tim. . . christ therefore frequently urgeth this , that he was sent from his father . punishments have been inflicted on those that have medled beyond their call , as uzziah . three places are alledged for lay-mens preaching , rom. . . cor. . . act. . . for their venting their experiences , as they call it . for the first place he means those that are by office prophets and ministers or deacons , they must preach , not those that have abilities only , for then it will follow those that have ability may baptize and rule too . the word gift is used in scripture for the office it self , or gifted calling , ephes. . , . two things are required to a calling , gifts and authority , iohn . , . for cor. . some think paul speaks in that place , not of ordinary preaching , but of prophesying by the spirit , that is , by revelation . mr cotton tels us , these were not ordinary , private men , but such as had extraordinary gifts , the gift of tongues , and the like liberty of preaching is not allowed them that want the like gifts . see cor. . , , . that place act. . may receive answer from my annotations on acts. . . a like place . some learned divines , though they hold none may enter into the ministery without a peculiar call , yet do say , that a private man sufficiently gifted ( if he have the approbation of the church ) may teach publickly , they build it on that place cor. . where when the beleevers did meet together , they are allowed to prophesie . mr lyford in his apology for our publick ministery and infant-baptism , conclus . . pag. , . proves by three reasons that the prophesying cor. . was extraordinary , and not a standing ordinary gift in the church , and others are of his judgement , as mr. norton in his answer to apollo●ius , chap. . and vers . . of this chapter proves as much . the scriptures lay down these rules , first , no man must preach except he be sent , take any office upon him unlesse he be approved ; a gospel-order is to be preserved , the deacon ; the meanest order is to be approved . a man is not to call himself , nor to be a judge of his own sufficiency . secondly , people are admonished to take heed what they hear , mark . . and whom they hear , john , . thirdly , some will undertake to be teachers though they be never so ignorant of the things they teach , tim. . . fourthly , under this pretence false prophets go forth into the world to corrupt the truths of god , and poison the souls of men , cor. . . ministers must preach often , especially on the sabbath . our saviour preacht every sabbath day , luk. . . so did paul , act. . see tim. . . the fathers preacht twice every lords-day , and almost every week-day . paul bids the minister preach in season and out of season , the sabbath by reason of the publick meeting is a season of preaching , it is requisite therefore for him to preach every sabbath . again , christs custom was to go into the synagogue every sabbath-day , and so the apostles . . the sanctifying of the sabbath must be done in the best manner that may be , both by minister and people , the minister must be helpful to the people in the sanctifying of it , he may then preach if he will give himself to reading and study , as he is commanded . . his duty is to labour in the word and doctrine , that is , to take great pains in it , therefore he must preach sabbath after sabbath . . every one is required to be plentifull in the work of the lord , therefore the minister in his special work of preaching must be plentifull , and this he is not unlesse he preach at least every sabbath , and if his strength will serve him twice , both morning and evening . ministers must in their preaching denounce gods wrath against sinners , sam. . . how comminatory are our saviours words , o generation of vipers , how can you escape the condemnation of hell ? and , woe unto you scribes and pharisees , hypocrites : and , woe unto the world , because of offences : and , woe be unto you that are rich , and that laugh , there shall be weeping and wailing and gnashing of teeth . paul is sharp , cor. . , . for such things sake the wrath of god comes upon the children of disobedience . tribulation and anguish shall be upon every soul that doth evil . moses dischargeth many vollies of curses upon those which break the law of the lord. reasons . . because there is in every man an old man to be beaten down , the threats of the word are a necessary instrument for working in a man a hatred of sin . . there remaineth in the best of gods servants much presumption , whereby they are apt to imbolden themselves in sinning , the law must make way for the gospel , the threats of the word are a most needful means of humiliation . this is the most fruitful and profitable teaching . it is good for the impenitent to make him repent , and for the penitent to make him repent more , if they wisely limit the threats they utter . there is a frierly kinde of preaching to presse resemblances and similitudes too farre , and a jesuitical * preaching to declaim much against hereticks , and urge some things of morality . but the best preaching is to convince men of their misery by sin , and to shew them the way to avoid it . plain preaching is most profitable for a mixt auditory . he is the best scholar that can teach christ plainliest : and for my part if i would set my self to be idle , i would choose that kinde of preaching which is counted so laborious . dr taylor on tit. . paul ( saith he there ) being the greatest schollar of all the apostles , was the most fearful to make the least shew of it . doctor preston being asked , why he preached so plainly , and dilated so much in his sermons : answered , he was a fisherman : now fishermen , said he , if they should winde up the net , and so cast it into the sea , they should catch nothing , but when they spread the net then they catch the fish ; i spread my net ( said he ) because i would catch the fish , that is , i preach so plainly and dilate so much in my sermons , that i may win souls to christ. ministers must preach in the evidence and demonstration , not so much of art or nature , as of the spirit and grace . many turn sound preaching into a sound of preaching , tickling mens ears like a tinkling cymbal . king iames * resembled the unprofitable pomp of such self-seeking discourse , stuft with a vain-glorious variety of humane allegations , to the red and blew flowers that pester the corn when it stands in the field , where they are more noisom to the growing crop , then beautiful to the beholding eyes . there is a kinde of fine , neat , dainty preaching , consisting in well-sounding words , and of strains of humane wit and learning , to set out the skill and art of the speaker , and make the hearer applaud and commend him ; which a man may well doubt , whether ever god will blesse to the winning of souls . these self-preaching men that make preaching little else but an ostentation of wit and reading , do put the sword of the spirit into a velvet scabbard that it cannot prick and wound the heart . the word of god seems to be most conveniently applied by handling it after the manner of doctrine and use ; this course is of all other the fittest for the memory of speaker and hearer , for the capacity of the simple , and for the profitable making use of all learning and reading . it giveth least scope to wander from the text , and holdeth a man most closely to the revealed will of god. it hath the clear example of christ , who luk. . having read his text , first interpreted it , then observed the points of doctrine , saying , this day is this scripture fulfilled in your ears . then he began to apply it by way of reproof , which he illustrated with ●it examples out of scripture , and so would have proceeded , but his hearers moved with rage interrupted him . the doctrine must be soundly deduced out of the text , and then substantially handled . it is a proposition either expressed in the text , or else concluded from it . it must be proved by a text or two of scripture , and confirmed by reason taken from the causes or effects , or some other logical argument . the use is a proposition syllogistically inferred from the doctrine , as the doctrine is from the text. the chief kinds of uses are . confirmation of truth . . refutation of error . . reproof of sin mixed with terror and dehortation . . instruction mixed with exhortation to do well . . consolation or strengthening for and in well-doing . all doctrines will not yeeld all these uses , but some one , some another , wherefore those must be taken that are fittest for time , place or matter . the preaching of all doctrines is to end in use and application . when christ had laid down all the speculative considerations about the day of judgement , he bids them make use of it , matth. . ● . exhortation is so necessary that all the ministerial work is called by this name , act. . . & . . see tim. . . & . . in all the epistles after the doctrinal part followeth the hortatory , tit. . . see iohn . . we have divers examples of such as applied the word particularly to the hearers , king. . . hos. . . mal. . . luk. . . this preaching is enjoyned to ministers under the gospel , isa. . . tit. . . god doth work most mightily with such preaching , ioh. . , . act. . , . reasons . . every man ( through the self-love and hypocrisie that is in his heart ) is apt to put from himself to others general doctrines and reproofs , matth. . . see , . verses . . till mens sins be effectually discovered to them , they can never attain to any saving grace , iohn . . tit. . . . practice is the end of knowledge , and nothing is perfect till it attain its end , if you know these things , happy are you if you do them . truths are never fully and exactly known , but in the experience and practice of them , hence that expression , tast and see . chap. iii. of ecclesiastical iurisdiction and government . that there is an ecclesiastical government distinct from the civil , it is apparent , seeing the church and the state are distinct , their governments must be also distinct . yea the church may be not only distinct but separate from the state , neither the supream nor subordinate powers being incorporate in the church , but meer aliens from it , and perhaps enemies to it . god hath established two distinct powers on earth , * the one of the keys committed to the church , the other of the sword committed to the civil magistrate . that of the keys is ordained to work on the inward man , having immediate relation to the remitting or retaining of sins . that of the sword is appointed to work upon the outward man , yeelding protection to the obedient , and inflicting external punishment upon the rebellious and disobedient . some call it the power of the keys , others ecclesiastical discipline , others church-government . that there is a church-power appeareth plainly by christs giving them the keys , matth. . , . iohn . . and also in the titles of shepherds , governours , rulers and guides , heb. . , . cor. . . god hath set in the church , the other things there reckoned are all peculiar to the church . there is a two-fold ministerial power , . potestas ordinis , which consists meerly in preaching the word and administring the sacraments . . iurisdictionis , whereby they govern in the church , by binding the impenitent , and losing the penitent . the object of this spiritual power are religious things in a religious consideration , but it is not an absolute supream power . the ministerial power manifests it self : . in doctrinal decisions of matters of faith . . in making wholsom ecclesiastical laws . . in executing church-censures . but though they have power of declaring gods will concerning matters of faith and worship to the people , yet they cannot make any new article of faith , nor propound any thing as necessary to be beleeved to salvation . it is a great question , penes quos sit potestas ecclesiastica ? who are the subject of this ecclesiastical power ? the community of the faithfull ( much lesse two or three separated from the world , and gathered together into the name of christ by a covenant ) are not the proper and immediate subject of power ecclesiastical , matth. . , . iohn . , . & . , . were spoken to special persons , not the whole community . the apostle act. . speaks unto the presbyters of ephesus , and saith , that they were appointed overseers by the holy ghost , that they might govern the church of god. m. rutherford saith , the keys were given for the church , but not to the church . mr. norton * urgeth act. . . to prove the power to be in the fraternity , it is said there , that presbyters were ordained by paul and barnabas in every church . they were ordained in the churches , but not by them . he urgeth also act. . that proves nothing but that the election of officers doth some way belong to the people , but that their authority depends on the people cannot be thence collected . mr. norton , chap. . of that book , saith , quod exercetur nomine christi , recipitur immediatè à christo. at officium rectorum exercetur nomine christi , cor. . . here he not only grants but also proves rectores ecclesiae esse immediatum subjectum potestatis , against which he asserted and argued in his fourth chapter . and after in the same fifth chapter , he saith , multitudo non committit potestatem ecclesiae rectoribus , tantum designat personas , therefore it is not the first and immediate subject of ecclesiastical power , which he endeavoured to prove chap. . excommunication is the greatest and last censure of the church , iudicium maximum & tremendum . see mat. . . mat. . & . cor. . this ordinance is usefull : . to the whole church , hereby the honour and beauty of the church of christ is preserved from the defilement and scandal which such an offence would bring upon it , otherwise the evil example would infect , cor. . . this was typified by the leper whom god would have shut up in his tent , least the rest of the congregation should be infected . . gods people are hereby made more watchful . . it is useful to the offender himself , for the saving of his soul is the end of it , cor. . . and that he may not commit the like fault again , tim. . . the power of excommunication formaliter & executivè is proper to the company or assembly of governours and rulers in the church derived from christ , to be exercised as christ shall go before them , but with notice to , and due regard had of the whole society . the parts of excommunication , are first , admonition , thess. . . . this must be for a sin reprovable . . for scandalous matters , not infirmities which are mourned for . . managed with wisdom , zeal and love , gal. . . secondly , excommunication , which is to be executed on men , for corrupt opinions , titus . , . revelat. . . . sinful practices , thess. . . cor. . . it is a question , an episcopus prasit presbytero jure divino ? a bishop is a man chosen out among the ministers to have chief authority in the ordaining of ministers in a certain circuit , and overseeing them with their flocks . the christian world saw no other government for fourteen hundred years after christ. some urge this for the lawfulness of their office by gods word . by proportion of the chief priests under the law , and of the apostles under the gospel . the high priest was set over the other priests , and over the levites , numb . . & . chapter . the twelve apostles were more eminent then the seventy disciples , and not only exceeded in excellency of gifts , but in amplitude of authority and power . now ( say they ) it is the constant doctrine of all the fathers , that the bishops succeeded the apostles in the ordinary government of the church , as also the presbyters succeeded the seventy disciples . episc. dav. determinat . . see b. barlow antiq and superiority of bishops . ierom saith , the order of bishops came in by meer custome of the church , to avoid schisms which arose for want of heads , but how can that be when it was practised at alexandria by mark the evangelist ? christs meaning is not luk. . , . to make an equality among ministers , but to set a difference between kings and the ministers of the word , that none should invade the right of princes under the pretence of their ministery . doctor hampton on that place . see more there . we confesse , saith bishop davenant , determinat . . that according to christs appointment all the apostles were equal in degree and power , but we deny that that parity among the ministers of the gospel is here or any where established , which they maintain who oppose the episcopal dignity . for notwithstanding this command of christ , the twelve apostles were superiour in dignity and greater in power then the twelve disciples , and the chief pastours were appointed by the apostles in the church of ephesus and crete , which had power of jurisdiction over the presbyters of those churches . the apostles had no superiority over the disciples either of ordination or jurisdiction . . the question is concerning officers of the same kinde , and the instance is of officers of different kinds , amongst whom there may be superiority and inferiority , as there is amongst us between presbyters and deacons . the apostles were superiour to evangelists and pastors , but one apostle had not superiority over another , or one evangelist over another . smectymn . answer to an humble remonstrance , sect. . adde to this , armachanus , bishop iewel , dr whitaker and saravia with others , make bishops and presbyters the same order though different degrees . learned divines both protestants and papists hold , that bishops and presbyters differ rather in execution of some acts of their order appropriated to bishops only , then in their essential order . a bishop hath an eminency of degree in the same order , but his ecclesiastical order is the same with the presbyters or priests . d. featley in a conference with everard a popish priest. there is ( saith beza ) episcopus divinus , humanus , & diabolicus ; by the divine bishop he means the bishop as he is taken in scripture , which is one and the same with a presbyter . by the humane bishop he means the bishop chosen by the presbyters to be president over them , and to rule with them by fixed laws and canons . by the diabolical bishop he means a bishop with sole power of ordination and jurisdiction , lording it over gods heritage , and governing by his own will and authority . smectymn . answ. to humble remonst . quer. about episc. see m. bains dioc. trial , and cartw. against whitg . m. gillesp. aarons rod blossom . l. . cap. . and . and gers. bu● . and mr seld. e●tych . the pope would be oecumenical bishop , and pleads that monarchy is the best government . but chamier . tom. . de romano pontifice , lib. . cap. . though he acknowledge that monarchy simply excels all other kinds of government , because all things created are governed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. by god alone , and so that they cannot be more wisely , powerfully and profitably administered , yet ( saith he ) this makes nothing for the popes cause , for in that ( saith he ) we do not consider monarchy simply , but described with its certain circumstances , viz. of the persons which rule or are ruled , and the government it self , so that is to be judged the best kinde of government which is most profitable to those who are governed . there can be conceived but three forms of government , episcopal most conformable to monarchy , presbyterial to aristocracy , and independent , as they term it , to democracy . presbyterial is no elder then the reformation in geneva , and independent then new-england . episcopacy was either planted by the apostles or their immediate successors in the first and best ages of the church . d. featleys sac. nem . it is a question , an ecclesiae regimen sit monarchicum aut aristocraticum , whether the government of the church be monarchical or aristrocratical ? the government of the church in respect of its head , christ , is a monarchy ; in respect of the pastours that govern in common , and with like authority amongst themselves , it is an aristocracy , or the rule of the best men , in respect that the people are not secluded , but have their intrest in church-matters , it is a democracy or popular estate . cartw. reply in defence of the admonit . p. . he saith the same on ephes. . . whitaker hath the like cont . . de rom. pontif. q. . c. . of councels or synods . the name of synod doth in in his primary and large acception agree to every assembly , so doth the name of councel to every assembly of consultation . the former being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with coetus , and imports the assembly of any multitude which meeteth and cometh together . the later being derived of cilia * ( whence also supercilium ) imports the common or joynt intending or bending their eyes both of body and minde to the investigation of truth in that matter , which is proposed in the assembly . but both these words being now drawn from those their large and primitive significations , are by ecclesiastical writers and use of speech restrained and appropriated to those assemblies of ecclesiastical persons wherein they come together to consult of such matters as concern either the faith or discipline of the church . dr crakanth . vigilius dormitans , cap. . coetus qui ecclesia nomine ad decidendas controversias convocatur , synodus seu concilium appellatur . wendelinus . a synod is an ecclesiastical meeting consisting of fit persons called by the churches , and sent as their messengers , to discover and determine of doubtfull cases , either in doctrine or practice according to the truth . hookers survey of church-discipline , part . . c. . if councels had been simply necessary , christ or his apostles at least would somewhere have commanded them to be celebrated : which yet we reade no where done by them . besides the church and faith remained safe for three hundred years without a general councel from the time of the apostles even to the synod of nice . for this is the difference between a church and commonwealth , that a commonwealth stands in need of humane councel , and cannot stand without it , but the church is governed and preserved by god , and though a councel conduce to its externall state , yet the life and satiety of the church doth not consist in it . a councel which represents the universal church , as it is compounded of particular churches , is called universal or oecumenical . the councel which represents a particular church ( as it consists in one assembly ) is called a presbytery or ecclesiastical senate . when it represents a particular church , as it is constituted out of the consociation of many assemblies , it is called either a national councel , if embassadours come from all provinces into which the nation is dispersed to that ecclesiastical meeting ; or a provincial councel if the churches send onely from one province deputies to the same assembly . the most famous , lawful and oecumenical councels were those four : the first nicene councel called by the emperour constantine the great against arius , who denied the deity of christ. the first constantinopolitan councel called by the emperour theodosius the elder against macedonius who denied the deity of the holy ghost . the first ephesine councel called by the emperor theodosius the younger against nestorius who held that there were two persons in christ. fourthly , the chalcedonian called by the emperour martian against eutyches , who held that the one nature in christ consisted of the divine and humane . these councels were celebrated within five hundred years after christs birth . councels there have been called ancient , because lesse modern ; and general , because lesse particular : for the first was not till more then three hundred years after christ , nor to the largest appears it , that ever any were summoned beyond the bounds of the ancient roman empire , though christianity were much far extended . rainold . part . . plenariis conciliis quorum est in ecclesia saluberrima authoritas . augustin . epist. . cap. . that a synod be general and lawful three things are necessarily and essentially required . . the first which concerns the generality of it , is , that the calling and summons to the councel be general and oecumenical . quod omnes tangit ab omnibus approbari debet . the lawfulnesse of synods consists partly , in their orderly assembling by lawful authority , and partly in their orderly government and proceedings when they are assembled . crakanth . vigil dormit . c. . the nature of synods is all one , when they be provincial , national or oecumenical , and they only differ as greater or lesser . their power is not meerly consultatory and swasive , but authoritative , and to be submitted unto by those for whom their delegation is , so farre as their acts are according to the word of god. in synodo est authoritatis apex , totius ecclesiae unitas , ordinis firmamentum . leyd . profess . de concil . a few private men , yea one man or woman may counsel , advise or perswade . m. hudsons vindicat. c. . it is a question between us and the papists , cujus sit congregare concilia ? who hath the power of calling a councel ? the papists generally say the pope . vide bellarm. de concil . lib. . cap. , . we the emperour and other christian princes . the four first general councels were called by four emperours , as was before mentioned . the pope of rome out of his own province hath no right nor authority of calling a councel . the true cause ( saith doctor ames ) why general councels were called by the authority of the emperour , was because the emperour alone , not the pope , had universal power . it is a question between us and the papists , quinam sunt ad concilium convocandi ? who are to be called to a councel ? the papists hold only the clergy may be of the councel , and of the clergy only bishops as judges . men that are famous for wisdom , holinesse of life , and experience of things , men that are inflamed with a zeal to god , and to the salvation of men , with the love of the truth and peace . from acts . . & . it is manifest that not only the apostles , but also the elders , and the people likewise , and the whole church were present , and had their voices in this councel , see acts . . that famous paphnutius was a lay-man . a general councel represents the universal , therefore there ought to be present there some of all kinds and orders of men . an concilia possint errare ? whether general councels may erre ? every assembly which consists of members subject to errour may be seduced : but general councels are assemblies consisting of members subject to errour , for all men are so , rom. . . secondly , if the determination of general councels were infallible , all christians were necessarily bound to stand unto them , and to submit to their authority . thirdly , if general councels may contradict the one the other , they may certainly erre . the general councel held at laterane under leo the tenth contradicteth the councel of constance in the point of the councels superiority above the pope . fourthly , that which hath befallen some general councels may befall any other , unlesse they can alledge some special priviledges to the contrary . see kin. . . mat. . . ioh. . . & mark . . bellarmine saith they cannot erre if confirmed by the pope . de concil . lib. . cap. , , , . that general councels though gathered and confirmed by the pope may erre , not only in fact , as the papists confesse , but also in faith and manners . vide whitaker . controv . . de concil . quaest. . in eo pontificii se praebent ridendos , nam papae confirmatio sequitur concilii decreta non praecedit . cameron . the rhemists bring iohn . . & luk. . . some urge matth. . . for this purpose . none amongst them is like to luke , nay all of them gathered together are not like him , he was an extraordinary instrument of the holy ghost . iohn . . speaks not of the church , but of the apostles , but if it be applicable to the church , yet it belongs only to the spouse of christ , not that she doth not sometimes erre also even in doctrine , but not deadly , she shall not erre in things which are necessary to salvation . see cameron . miroth . in lo● . if from this promise an infallibility of judging might be gathered , it would agree not only to bishops gathered together , but severed , neither only to the pope of rome , as the jesuites would have it ; but also to the successours of the rest of the apostles , saith b. davenant . that place mat. . . means any particular assembly of the saints . vide calv. in loc . act. . . is also brought . this councel consisted of apostles which had an extraordinary assistance and illumination of gods spirit , there is not the like authority of other councels . panormitan the great popish canonist and lawyer saith , plus credendum est simplici laico scripturam proferenti , quam toti simul concilio . there is another great controversie , not so much ( as whitaker * hath well observed ) between us and the papists , as between the papists themselves , an concilia sint supra papam ? whether councels be above the pope ? many amongst them , and those of great note prefer a general councel before the pope , but others a pope before the councel . if peter himself ( saith whitaker in the place before-quoted ) be sent to the church , as to a certain superiour judgement and tribunal , and be commanded to bring the faults and offences of others to it , then it follows that the church is greater and superiour to peter , or any other in authority . the assumption ( saith he ) relies in expresse words of scripture , the consequence of the major is evident from the confession of the adversaries . for they say , that a church is represented in a councel . secondly , the universal church is called the mother of all the faithful , and christians , gal. . . the pope is the churches son if he be faithful , but the son is not above his mother , only god and his word is above the church of god. pius secundus when as before he preferred general councels before the pope , now being pope , he did decree , that no man should appeal from the high bishop of rome to any general councel . the councel of constance ( in which were bishops , arch-bishops , cardinals ) did hold it necessary for the pope to submit himself unto a councel . b. mort. appeal l. . c. . sect. . the councel also of basil condemneth the advancing of a pope above the authority of a councel for a pernicious heresie . veritas est catholicae ●idei , sacrum generale concilium supra papam & alium quemvis potestatem habere . concil . basil. conclus . . whether a combination of many churches under the government of classes and synods be to be approved of ? or whether every church hath an independent power ? so spanheme in his epistle to buchanan propounds the question so , and saith , that as there were particular synagogues in all cities , so they did appeal to a higher tribunal erected at ierusalem , deut. . . chron. . , . psal. . , . and that hereby the power and authority of particular churches is not destroyed , but other preserved and strengthned , since every particular church appears in a synodical assembly , and there hath his suffrage , neither doth the power of particular churches more cease herein ( saith he ) then the power of cities , when there is a parliament called , and each city sending its delegates to it , and from it proceed obligatory and decisive decrees . spanheme concludes , miror viris piis non displicere vel solum independentis * ecclesiae nomen , quod à modestia christiana mihi per quam alienum videtur . a ground and patern of a synod is laid down act. . & . which is acknowledged to be a synod and warrant for it by m. cotton of the keys , chap. . and is called an occumenical councel by chamier . in postrat . tom. . lib. . cap. . sect. and whitak . controvers . quaest. . and generally by our protestant divines , and is abundantly proved by the london ministers in their ius divinum , part . . cap. . & . we have one instance of excommunicating in the church of corinth , and one here of a synod , why should not this be as sufficient as the other ? yet some take away all jurisdiction and judicial power from synods . quod non est ecclesia , non potest exercere iurisdictionem ecclesiasticam , saith norton respons . ad apol. c. . but that may be thus answered , that which is not a church may exercise ecclesiastical jurisdiction , not formally but eminently ; as the parliament contains in it eminently the jurisdiction of every inferiour court. besides that proposition may be denied , if by the church the whole multitude of the faithful be understood , for ecclesiastical jurisdiction is not in the whole multitude , but in the presbytery . a non-communion he allows , but what if another church shall nothing regard that punishment of non-communion , or non-communion that also ? however , that punishment is no greater then what may be inflicted by any private person . for every one may , and also if there be just cause , ought to deny his communion to another , thes. . , . of antichrist . antichrist may signifie either in stead of christ , or contrary to christ. that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek signifieth both contrari●tatem & vicem , is sufficiently proved by many of our learned writers , so that antichrist from the force of the word is such an one who in the place and name of christ doth oppose christ. it means any one that is an enemy to christ , either open and professed , as the jews , turks , infidels ( in which sense the word is not used in the scripture ) or else covert , professing themselves christians , and under the name and profession of christ , oppugning christ and his truth . b. down . of antich . l. . c. . he is called , the man of sin , that wicked man , merum scelus , saith beza , from the force of the hebrew phrase , the son of perdition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lawlesse one , one that will not be subject to the law of god , but doth what he list , dan. . . iohn cals him the whore for his most wicked life , but especially for his false religion . he makes himself equal with christ. stapleton cals gregory the th supremum interris numen . he is especially described in three places , viz. in thes. . in revel . . from vers . . to the end , and in revel . . he usurps christs offices : . prophetical , dispensing with the law of god , they make the pope an infallible teacher . . kingly , he is the head of the church , and can make laws to binde the conscience . . priestly , they take away christs priestly office by their merits , satisfactions , and especially that abominable masse . the constant opinion of the learned is this : that of the revealing or manifest appearing of antichrist there were two principal degrees , the first about the year , when boniface the third obtained the supremacy over the universal church . the second after the year , when he claimed and usurped both swords , that is , a soveraign and universal authority , not only ecclesiastical over the clergy , but also temporal over kings and emperours . down . of antichrist , lib. . cap. . it is a question between us and the papists , an petrus primatum romae exercuerit ? whether peter exercised a primacy at rome ? there is a primacy , . of order and degree . . of authority and jurisdiction , the first with st hierom. protestants will easily ascribe unto st peter , but not the other . b. mort. appeal l. . c. . sect. . those words matth. . . luke . . & iohn . . were not meant or intended to peter alone , but to the rest of the disciples with him . for the first place , the rock and keys signifie the same thing , but the keys and all the power thereof was given to all alike , to all the apostles , viz. remitting and retaining , mat. . . iohn . . is given to them all , what matth. . was promised . cyprian , ierom , theophylact , anselm , augustine , cyril , hilary expound the rock either of christ himself , or the faith and confession which peter held . that luke . . was spoken to peter in regard of the sinne whereunto he fell shortly after , yet it containeth nothing which our saviour meant not to the rest , he prayed for them all , that their faith should not fail , john . , , , . and their very office of apostleship bound them to strengthen their brethren , matth. . . the third text iohn . . belongeth likewise to all the apostles ; to feed is to preach the gospel , see ephes. . . sheep and lambs are the people , and not the apostles properly . dr white . matth. . . if peter were the first , then he had the primacy . for although the reason be not so plain in english , because we have not so fit a word derived from our english ( first ) as primatus primacy from primus in latine , but he that is first hath the firstship ( if i may so speak ) that is to say , the primacy . this is such a primacy as a fore-man of the quest is wont to have in j●ries : not a primacy of power , as over inferiours : but a primacy of order , as amongst equals . dr rainol . against hart c. . p. , . the pope succeeds peter as night doth the day , a tempest a calm , sickness health . he succeedeth peter only in denial of christ. m. perk. on iude. the painter pictured peter with a red face , as blushing at his successours vices . an pontifex romanus sit antichristus ? whether the pope of rome be antichrist ? papa or papas among the greeks signifieth a father , and is the appellative that little children beginning to speak are wont to give to their parents , and in like sort among the latines , noteth a father or grand-father , hence the christians in ancient times did use to call their spiritual fathers and bishops papes or popes . so that the name of pape or pope was common to all bishops . ierome writing to angustin calleth him pope , and writeth to the most honourable pope who yet was bishop of little hippo only , therefore that name of pope doth no way prove every one that is so called to be universal bishop . d. field of the church , l. . c. . vide cham. de oecum . pontif. l. . c. . the pope hath appropriated to himself the very name of papa , that is , pope , which formerly ( saith their jesuite azorius ) was common unto other bishops , b. morton protest . appeal l. . c. . sect. . we stand not upon this word pope , it is but father , it was given to pastours , to those that were worthy pastours , ascribed to fathers in epistles and superscriptions , as to augustine a poor bishop , and to paulinus a poor deacon . a name of reverence now grown odious . d. fentons treatise against reconciliat . to the church of rome . every pope at his entrance doth change his name : which custom began an. dom. . when he whose christian name was os porci , forsook it to be called sergius . b. mort. ubi supra . i will not conclude it as an article of faith , that the pope is antichrist . i am not of his minde that said , it was as clear that the pope was antichrist as that christ was the messiah . learned chamier saith , quicunque homo omnes capit notas antichristi quas scriptura delineavit , is est antichristus : at episcopus oecumenicus capit eas omnes notas . he to whom all the notes given ( by the scripture ) of antichrist , jointly agree , he is antichrist : but to the pope all the notes given of antichrist joyntly agree . others go this way also , they say , it is not enough to prove that christ was the messiah , because he was born at bethlehem , but because what ever was spoken of the messiah agrees to him ; so likewise it is not enough to prove the pope to be antichrist , because one of the notes given about antichrist belongs to him , but because all . but i suppose that those two main circumstances of the time and place of antichrist agreeing to the pope , it is a weighty argument to prove that the pope is antichrist , . the place , the seat of antichrist is described revel . . ult . which is rome , and the time when he that letteth was taken away , which was the emperor . in these two things the ancient fathers agree . antichrist as god , sitteth in the temple of god , shewing himself that he is god , thess. . that is , he shall rule and tyrannize over the church of god , making himself head of the church . nero was cruel against believers , but he ●ate not in the church . to sit here is to take and exercise judiciary authority in the church of god. vide grotium in luc. . see mat. . . the popes authority is called sancta sedes . the apostasie of antichrist is described thess. . . there shall be an ecclesiastical falling away from the true worship of god to idolatry , tim. . . this apostasie doth imply their former imbracing of the truth , their faith was formerly known to all the world , as now their heresie and idolatry is , therefore in this respect no heathen emperour , nor the turk can be antichrist . he shall not only apostatize , but shall seduce many , and make them drunk with that deadly poison . see m. medes apostasie of the later times . the miracles of antichrist are set forth thes. . , . their end is to confirm a false doctrine . in transubstantiation there is miracle upon miracle . the priest if he please can turn all the wine in the town into christs bloud . how often have the people seen bloud in the bread ? the vices of antichrist might also be urged : . his pride , he shall exalt himself above all that is called god , that is , prin●es : so the pope . he takes the titles of universal bishop , head of the church , and vicar of christ. bellarmine is not ashamed to apply that in isaiah to the pope , behold i lay in sion a foundation stone , isa. . . . his cruelty , the whore is said to be drunk with the bloud of the saints : so the pope . and rev. . it was given him to kill whoever would not adore the image of the beast . . covetousnesse , he shall with feigned words make merchandize of many : so the pope . adde to this the opinion of the reformed churches generally , of b. iewel , of whitaker , downam , perkins , fox , abbot , brightman , rainolds , powel , and dr sclater on thes. with divers others . for the judgement of the fathers * herein it is not much to be valued , because they lived before the times of antichrist , and did not dream of such an antichrist as afterwards rose up . it is a question between us and the papists , an antichristus sit singularis homo ? whether antichrist be one person ? bellarmine saith he is . the pope is one person not in number and nature , as one certain and singular man , one at once by law and institution , though successively so many as have enjoyed the papacy . the papists when they say , that the pope hath been the head of the church , and vicar of christ this years , do not mean any one pope , but the whole rabble of them since the year . so antichrist is one person , not at once ordinarily , but continued in a succession of many . when we say the pope , the emperour , the king , the priest , the minister , the eye , the hand , we mean not one particular , but the whole kinde . it cannot be an individual man , in that it is said , thes. . the mystery of antichrist did then begin to work , and yet it should hold till the very coming of christ , where is the man that lived so long ? it is a question , an papa sit christi vicarius ? whether the pope be christs vicar ? innocent the third said , i am the bridegroom , because i have a noble , a rich , a gracious spouse , viz. the church of rome , which is the mother of all believers . it is a question , an papa praesit aliis episcopis ? whether the pope be above all other bishops ? the title of universal bishop of the church , which bellarmine calleth notable and proper to the bishop of rome . st gregory sometime bishop of rome did renounce in himself , and detest in all others , calling it a title of novelty , errour , impiety , blasphemy , pronouncing any one that shall presume to challenge it , to be the fore-runner of antichrist . b. mort. appeal l. . c. . sect. . the universal bishop of the church necessarily betokens an absolute monarchical jurisdiction of some one over all other bishops of the church , but bishop of the universal church signifies the care and study any bishop hath for the universal good of the church , as cor. . . so the king of spain is styled the most catholick king , or king of the catholick church , not universal king and soveraign over all other kings in the church . there is another question , an papa possit conferre bullas & indulgentias ? whether the pope can confer buls and indulgences ? their own learned authours plainly confesse , that there is not found any one expresse testimony for proof hereof , either in scriptures , or in the writings of . ancient fathers . . that there was no use of indulgences in the primitive church : but that afterwards the fear of purgatory hatched indulgences . . that the first who extended indulgences unto purgatory , was pope boniface the th , more then a thousand years after christ. luther began his opposition unto rome in reprehending their article of * indulgences . he would have set down at the first , if the matter of indulgences had been granted , but god led him on to declare against the whole doctrine of popery . the indulgences whereof we reade in the ancient fathers were mitigations of some censures of the church before inflicted on the living for their amendment . these now granted by the pope are relaxations from satisfactory pains in purgatory flames after this life . it is a question , an papa possit leges condere quae obligent conscientias ? whether the pope can make laws to binde the conscience ? conscience is said to be bound , when it is charged by him who hath power and authority over it to perform its duty , to bear witnesse to all our actions unto god , and according to the quality of them to accuse or excuse us , rom. . . god is the only binder of conscience , iam. . . he is greater then the conscience , rom. . . affirms only that conscience is bound , but determines not that mans laws binde it . bellarmine saith , mens laws binde , non minus quam lex divina . we deny not rem , but only differ from them in modo , they binde not immediately but mediately , not primarily but secondarily , not in them , and of their own power , but in the force and vertue of divine law. they say , if the pope determine vice to be vertue , they are bound to believe it , yea tolet saith , a man should merit of god in so believing . there be these questions , an papa sit supra reges ? whether the pope be above kings ? an possit reges excommunicare ? whether he can excommunicate kings ? he hath soveraign dominion ( say they ) over all princes in temporal cases indirectly . but espencaetis ad titum cap. . pag. . confesseth from that scripture , rom. . . that chrysostome , theodoret , theophylact , and all the greek doctours , and in the latine church gregory and bernard do from thence teach , that every apostle , and prophet and priest , was commanded to acknowledge a subjection unto emperours . the pope hadrian the th was not only angry with frederick the emperour , but for a while denied him the imperial crown , because he held his right stirrop when he should have held his left , which errour he excused , because he was unaccustomed to such services . bellarmine saith the pope hath power in temporal things indirectly only , but his book should have been burned for it . object . christ had a natural dominion over all kingdoms , therefore the pope his vicar hath also . answ. tertullian cals the holy ghost the vicar of christ upon earth . see iohn . there is another question , an papae solius sit statuere de controversiis fidei ? whether it belongs to the pope alone to determine controversies of faith ? we deny not but a judge and a law might well stand together , but we deny that there is any such judge of gods appointment . had he intended any such judge he would have named him , lest otherwise ( as now it is ) our judge of controversies should be our greatest controversie . chillingworth part . . cap. . sect. . pag. . it is a question , an papa possit remittere peccata ? whether the pope can pardon sins ? trecelius affirmed , that if a man had lien with our lady the mother of christ , and had gotten her with childe , yet the popes pardon was able to set him free . the pharisee said true though he misapplied it , luk. . . who can forgive sins but god alone . there is another question , an papa possit errare ? whether the pope may erre ? the pope ( say they ) as a private person or doctour may erre , but not as the vicar of christ , and the successour of peter in the chair , yea judging from the chair he may erre in questions of fact , but not in questions of faith ; nay he may erre in discussing questions of faith , in respect of the premisses , not in respect of the conclusions . e cathedra docens ( hoc est , ex tripode oracula fundens ) nullo modo errare potest . summus pontifex ( saith bellarmine de rom. pont. lib. . cap. ) cum totam ecclesiam docet , in his quae ad fidem pertinent , nullo casu errare potest . see our rhemists on luk. . . the high-priest of the old testament ( saith bellarmine de pontifice l. c. . ) had on his brest-plate doctrine and truth according to the vulgar version , therefore the high-priest of the new testament the pope , when he teacheth the whole church in these things which belong to faith , cannot erre in any case ; how well that argumentation proceeds from the high-priest of the old testament to the high-priest of the new , let the learned judge . nescio cur non possit dici , quòd gregorius papa , cum homo fuerit & non deus , potuerit errare . durand . l. . distinct . quaest. . of the iesuites and monks . of the jesuites . the pope in divers buls cals them beloved sons , in which title they much glory . the jesuites ( above all other regulars ) make to the pope a vow of present and absolute obedience , to do whatsoever he shall command them , to go whithersoever he shall send them , to turks , infidels , hereticks , without excuse , denial or delay . they are to the pope what the janizaries are to the turk , and uphold him chiefly . their order was erected in the year . hospin . de orig . iesuit . l. c. . they are the frogs spoken of in the revelation that croke in kings chambers to provoke them to warre . as in ancient time there was no play without a devil in it ; so in these later dayes there is scarce a treason , but a jesuite is an actor in it . in my preface to my saints incouragement and the first chapter , i have spoken of the cruelty of the papists and jesuites . beckman in his orations saith , from the time that the sect of the jesuites arose even to the year , that is , in little more then thirty years , nine hundred thousand christians were killed in the low-countries , france , england , italy , spain , and amongst them there were two hundred thirty five barons , a hundred fourty eight earles , and thirty nine princes . they do not so much stand upon their devotion , and therefore saith ignatius loiola in his constitutions , that they should make no matter if other orders did exceed them in zeal . iesuitae sunt omnium ordinum praeter suum maximi contemptores . chamierus . they are contemners of all orders but their own . there have been but twoof that order cardinals , bellarmine and tolet. the jesuites say , it is a great miracle that ignatius loyola an illiterate souldier could institute such a society as the world never saw before . they think their society miraculous , because in sixty years they were dispersed through all the coasts of the world . their principal vow is , per omnia & in omnibus , to obey their general ( as they call him ) and superiour , and this is alwayes a spaniard . loyola who was the first general amongst them was a spaniard . leynes the second also a spaniard . everard the third of the low-countreys , heretofore subject to the spaniard borgia the fourth general was also a spaniard . aqua viva the fifth general of that order a neapolitan . they pray daily for the king of spain , and their great design is to make him monarch of all the christian world , it is their usual speech , unus deus , unus papa , & rex unus christianitatis , magnus rex catholicus & universalis . one god , one pope , and one king of christians , the great catholick and universal king. ad excogitandum acutissimi , ad audiendum impudentissimi , ad efficiendum acerrimi , saith arnaldus in that excellent oration against the jesuites . dr prideaux * saith , none can be an absolute papist , but if he thorowly understand himself , and live under a christian prince , that hath renounced the popes authority , must needs being put unto it , be an absolute traitor . b. davenant in his determ . of his quest. proves that iesuitae pontificii non possunt esse boni subditi , that jesuites cannot be good subjects . see rom. . . and . verses . they may be more fitly called iesuvitae then iesuitae . haud cum iesu itis , qui itis cum iesuitis . the monks . they are so called , because they chose a solitary life , who purposed to live in this way . they called themselves religious , as if they only were so , and the rest of the people god were irreligious . there was no man among the papists though an emperour , that died , but he desired to be buried in a monks coul , as hoping to be saved thereby . they compare it to baptism , and say , that a monk newly entred into his profession is absolved from all his sins formerly committed , and if he die presently he shall certainly go to heaven . they attribute perfection unto that state , because of the vow of poverty , grounded as they say upon that saying of christ unto the young man , mat. . . which if it be applied unto us doth not require alwayes an actual but an habitual relinquishing of worldly wealth , signifying a christian resolution in every one which shall hope for life , to be prepared alwayes rather to lose all worldly wealth , then to forsake the profession of christ. bishop mortons appeal l. . c. . sect. . bellarmine a to dignifie the state monastical , entitles the apostles the first monks in christianity , but their bishop espencaeus in tim. disliketh the orders of begging monks , as repugnant to the example of the apostles , for the apostle thes. . . pronounceth all such disordered who will beg and not work . there is a double kinde of monastical poverty , one consisting in the renouncing of the dominion , possession and property of their goods ; yet in a community enjoying the use of them : as the common sorts of monks . the second is a forsaking of the property , and of all use of riches , these are called the mendicants or begging friers . b. mort. appeal . bellarmine brags that luther , bucer , pellicane , munster , musculus , oecolampadius , martyr , and others were monks ; but this makes no more for the papists , then it doth for the manichees , that augustine ( who after was a great enemy to them ) was first himself a manichee . bellarmine and maldonate triumph in iohn the baptist. joannem baptistam monachorum , & eremitarum principem fuisse , scribunt ferè omnes patr●s , saith bellarmine b , they prove by his diet , garments , by the place where he was , the wildernesse , that he was a monk. locusts was the usual meat of the inhabitants in the east , his garments and diet were mystical , he came not eating or drinking . there were towns in that wildernesse , chron. . , . isa. . . ioh. . . we grant iohns austere life , but here was an extraordinary call , and it is one thing by the call of god to live a poor life for the discharging of his office , and another thing voluntarily to do so . they say , christ had not where to lay his head , so that he had nothing but by begging . this is false , for although christ had nothing , yet he did not beg , but those that were devout did give him something . iudas had a bag wherein the treasure was gathered . christ did eat and drink , and frequent publick places . the eremitical life is contrary to the nature of man when it was uncorrupt , for whom it was not judged good to be alone , gen. . eccles. . . as this solitary life is an enemy to mankinde , so is it to the communion of saints in the church of god , matth. . . the example of the primitive church is against it , act. . . the uncleannest and most hateful birds covet desolate places . cartw. on mat. . . they may rather be called fratres manducantes , then mendicantes , we use proverbially those speeches , tun-bellied monk , an abbots face , as fat as an abbot , an abby-lubber . the mother of dominick the monk ( saith their martyrology ) before he was yet born , dreamed that she was delivered of a whelp with a fire-brand in his mouth , with which he set the whole world on fire , and their learned doctours have interpreted this dream , that dominick should be that dog that should vomit out a fire which should consume the hereticks . he was a great persecutour of the waldenses and their doctrine . the order of benedict hath been so fruitfull , that they say of it , that all the new orders , which in later times have broken out , are but little springs or drops , and that order the ocean , which hath sent out fifty two popes , two hundred cardinals , sixteen hundred arch-bishops , four thousand bishops , and five thousand saints approved by the church , yet if they be compared to the jesuites , or to the weak and unperfect types of them , the franciscans , it is no great matter that they have done . dr. donnes ignatius his conclave . a rich merchant in paris in meriment told the friers of saint francis , that they wore a rope about their bodies , but saint francis should once have been hanged , but was redeemed by the pope on this condition , that all his life after he should wear a rope , but they in earnest got judgement against him that he should be hanged for it . doctor taylors romish fornace . the monks and friers are no where mentioned in scripture , unlesse apoc. . . locusts issued out of the bottomlesse pit , they by their smoaky tradiditions obscure the light of the gospel . to prove their cardinals a divine ordinance , they urge that place , kings . domini erunt cardines terrae . see polyd. virg. de invent. rerum , lib. . cap. . pag. . they consist for most part of personages nobly descended , they are admitted to kisse the popes mouth , they onely elect the pope , and from them onely the pope elected must be selected . saint peter had no cardinals about him . a certain friar wittily preached to the people at lions in france , when he said , that the hogonots ( so the protestants are called in france ) did agree with the church of rome in all the articles of faith , but that there was one wicked word solùm , onely , at the noise of which the warre was kindled , for they onely beleeved what the rule of faith hath from the holy scriptures , but the romane church required something more to be beleeved then what is contained in the rule of faith or holy scriptures , because the authority of of the church will have it so . junius de eccles. cap. . de eccles. roman . corollaries from the church and antichrist . first , from the church . christs great interest here below is the church , it is his hephzibah , his delight is in her ; it is as shew-bread continually before him ; the people of god are his segullah , his peculiar treasure , his jewels mal. . . all the rest of the world being but as lumber in comparison , for them the world stands ; the church is the fulnesse of christ , ephes. . . the great blessings are out of sion . the interest of christ extends to all churches , where a people love the lord jesus in sincerity . the donatists would include the church in their parts of africk , the papists say they only are the church ▪ christs interest is not limited to any forms , cor. . . none are true members of the invisible church of christ , but only those which have the spirit of jesus christ in them , really holy , and united to christ the head. there is a great controversie about qualification of church-members , therefore apollonius and spanhemius have begun their dispute with this question . some say , the members of every particular church are obliged at their first admission to shew to the whole congregation convincing signs of their regeneration and true grace . some urge that the scripture in the description of a godly man rests not in the negative rom. . . and that a bare profession is not enough , or to say , i know no evil by him , or that he is not scandalous , they urge thes. . . and thes. . . they say the church is not only termed holy from the better part , but the particular members are commended for holinesse , thes. . . phil. . . we are strict ( say they ) in taking a wife or servant , enquire after them , and are not satisfied that we hear no ill : so a judgement of severity is to be used in admitting church-members , and because we may be deceived therein , the more care is to be used . others say , if they be willing to give up their names to christ it is enough , because the church is a school , there they are admitted , non quia docti , but ut sint docti , not because they are learned , but because they are willing to learn. would you have church-members real saints , crosse to the texts , the floor and drag-net , or such as by the exactest scrutiny that can be made , we may judge to be saints really ? i desire your texts for this . d. ames saith , falsum est internas virtutes à nobis requiri , ut aliquis sit in ecclesia quoad visibilem ejus statum . bellarm. enerv. tom. . l. . c. . sect. . the apostles at the first gathering of the church of the new testament never required any more then the profession of the faith of christ in fundamentals , and that they were willing for the time to come to walk in gospel-rules . iohn baptist received publicans and sinners , souldiers , scribes , pharisees , when they confessed their sins , and desired to be admitted into the faith of him whom iohn preached . see act. . , . vide calvin ad mat. . many a one that may have real grace , yet out of bashfulnesse , and because he hath but weak parts may not be able to evidence it to others , and others ( who have greater gifts ) may carry it away when they are not inwardly wrought upon . i suppose therefore , those are to be received into church communion which prosesse the faith of christ , and subject to the rules of the gospel , if they be freed from damnable errors and scandalous conversation . some conceive the gathering of churches out of churches to be unwarrantable , and think it is confusion , cor. . . where is there ( say they ) any warrant from moses and the prophets , or from christ and his apostles for any such thing , though yet in their times many church-members were as ignorant and prophane as now ? to be a member of the church of christ is a great priviledge , the communion of saints is the only good fellowship . the communion of the saints consists in three things : first , in the communion of their graces ; what graces they have they have not only for their salvation , but in trust for the good of the body , the members of the body should be helpful to one another . secondly , in the use of gods ordinances , this was the beauty of the primitive times , act. . . there was no such separation then . thirdly , in the performance of all mutual offices of love , serve one another in love . our union with christ is the ground of this communion . as all men are one in the first adam , so all the saints are one in the second adam . this union is wrought on gods part outwardly by the word , and inwardly by the spirit : on mans part , outwardly by our profession , inwardly by faith , rom. . . by communion of saints is meant their common partaking in christ their head , and all his benefits , and their mutuall interest one into another . there is no such good fellowship in the world as in the church of christ. secondly , from antichrist : that the popish doctrine tends to the extream dishonour of gods word , i have shewed in my first book of the scriptures . secondly , it tends to the extream dishonour of christ , . in making other intercessours . . in making each man his own saviour by his own works . . in feigning a purgatory . thirdly , it tends to the damnation of mens souls . . in drawing them to put confidence in their own works . . in making them content with lip-labour in stead of prayer . . in mocking them with counterfeit confession . . in teaching them to commit idolatry . . in teaching them the doctrine of venial sins , and that these may be pardoned without either confession or contrition . there is a double way of advancing antichrist : first , in way of worship and superstition ; some conceive that course was taken here formerly when there was so much cringing and bowing toward the altar . secondly , by publishing and maintaining the doctrines of popery , the most refined doctrines , conditional decrees , free-will , auxilium sufficiens omnibus ad salutem , media scientia in god , and universal redemption in christs intention , final apostasie : these are the jesuites doctrines , arminius had it from them . christians that have cast off popery should be so farre from returning again to babylon , that they should pray for the destruction and utter ruine of that man of sinne , and with confidence expect the accomplishment of the prophecies in that kinde . the end of the sixth book . the seventh book . of our vnion and communion with christ , and our spiritual benefits by him , and some special graces . chap. i. of our union with christ. having handled the work of redemption in the nature and person of it , now i shall speak of the application of it by the holy ghost . that is a special part of gods providence whereby those things which jesus christ hath purchased are by the operation of the holy ghost made effectual to all those for whom they were appointed . four things are considerable in it : . the foundation of it . . the efficient cause or worker of it . . the persons who shall be made partakers of it . . the parts of this work : . union and conjunction with christ. . communion with him . the ground work of it lies in three things : . the donation of god the father , iohn . . all that my father hath given me shall come to me . . the intendment of christ in all the work he wrought , iohn . . for their sakes do i sanctifie my self , that is , separate my self to the work i undertook . . the fathers accepting it done for them as heartily as if they had done it in their own persons , cor. . . . the efficient cause of it the holy ghost , that is , the third person in the trinity , who is equal to the father and the son. the making of man was in some respect appropriated to the father , redeeming him to the son , the making it effectual and applying it was the work of the holy ghost , , , and . chapters of iohn . i will send the holy ghost , the comforter , he shall lead you into all truth , convince you of sinne , righteousnesse and judgement . there is no one branch of our partaking of christ , but what is totally ascribed to the holy ghost . the sending of the gospel is by the holy ghost , they are the gifts and graces of the holy ghost , faith , union with christ , and communion with him in all his offices are from the holy ghost , the spirit teacheth , governeth , comforteth . reason , because no inferiour person could effect it , ephes. . , . thirdly , the persons to whom this work of application belongs , or who shall be made partakers of christ , but the decree of election and reprobation have been handled already . there are a certain number whom god hath appointed to come to life by christ , the spirit of god will make the means effectuall to all his . fourthly , the parts of this work : . union and conjunction with christ. . communion with him , ioh. . . i shall first speak of our union with christ. christ is said to dwell and abide in us , and we are said to be christs , to be partakers of christ , to be cloathed with christ , and abide in him . the spirit of god sets it out in five similitudes : . of food made one with the body , ioh. . , . . of head and members , ephes. . , . . of the foundation and building , ephes. . , , . pet. . , , . . of the stock and branches , ioh. . , , , . . of the husband and wife , ephes. . , . we must be one with christ as we were one with the first adam ( say some ) two wayes : . naturally , as we bore his image . . voluntarily , as we consented to his covenant ; so with the second adam , . naturally by receiving of his spirit . . voluntarily consenting to his covenant ; though it is not easie to conceive , how we can be said to have consented to his covenant , but as being in him , and so his consent did include ours . the union begins on christs part , he layes hold on me by his spirit , rom. . . phil. . . gal. . , . iohn . . this spirit works a principle of faith in us that layes hold on christ , and accepts him for our head and husband for ever , iohn . . ephes. . . he will take christ : . with all his offices , for a lord as well as a saviour . . with all his graces . . with all his inconveniences , christ with poverty , with disgrace , with the stake . there is a three-fold union between christ and a believer : . mystical with christ as a head , the fruit of that is intimacy . . moral with christ as a patern or example . . judicial with christ as a surety , whereby we are concerned in every act of christs mediation , the fruit of this is interest . this union between christ and us is wrought by the spirit , ephes. . . he unites god and us , and us one with another . he works it by the ministery of the word , cor. . . iohn . , . and a religious use of the seals , cor. . . rom. . , . cor. . . some make our union with christ to be only a relative union , others an essentiall personall union , as if we were godded with god , and christed with christ. i a would not be too bold with those expressions of nazianzen , because i see they are abused , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . first , there is more then a relative union , as that place cor. . b . forcibly proves . . these reasons . . this union is set forth by similitudes which shew a real union , iohn . . cor. . head and body . . because our union with christ is compared to the mystery of the trinity , and is like to the union of the persons in the divine nature , ioh. . . & . . & . , , . we are one not in the same kinde or degree of union , nor in so high and glorious a manner . . because it is not a union founded only in terms of scripture , but really wrought by the spirit of god , cor. . . . because there are real effectual comforts and graces derived to us from hence , rom. . . phil. . . secondly , it is not an essential union : . because the union is mystical not personal ; the two natures in christ are essentially united , because they are made one person , it is a union of persons , our persons are united to christ , yet not a personal union , we make not one person , but one body with christ , and not one body natural but mystical , cor. . . . those that mingle and confound the persons make the mystical union higher then the personal , the personal union did not confound the natures , make the man god. object . the whole church is called christ cor. . . and we are made partakers of the divine nature . answ. we must not apply that to union which is proper to communion , communion is the common union of all the members with christ. it is folly to apply that to one part which is proper to the whole body , head and members is christ mystical , the parts are of the body , but not the body . there is a great deal of difference between the divine nature , as it was in christ , and as it is in us , col. . . compared with that of pet. . . he had the fulnesse of the god-head , we are only partakers of the divine nature , the god-head dwels in him personally , in us spiritually , iohn . . there is a likenesse wrought in us to the divine nature . this union between christ and us , is . real , though he be in heaven we on earth , because the same spirit that dwels in him dwels in us ; it is not only notional nor moral as betwixt friends . . mutual , i am my beloveds and my beloved is mine : and total , whole christ god and man is ours , and the whole man soul and body must be his , psal. . . therefore we are said to eat his flesh , drink his bloud . . spiritual , christs spirit is communicated to us , and abides in us . . operative , where christ dwels by his spirit he casts out satan , and takes possession of the soul , and furnisheth it with his graces , repairs his image in us , communicates his life to us , gives us strength to bear crosses . . intimate , iohn . . cant. . . it was not enough to say , my vineyard , but my vineyard which is mine . . strong and inseparable . death dissolves marriage , not this union , rom. . , , , , . it brings us nearer christ , by vertue of this mystical union with christ the dead bodies of the saints are raised up at the last day . this union with christ is one of the deep things of god , one of the great mysteries of the gospel , ephes. . , . our saviour in his preaching began with the doctrin of repentance . mat. . . then went to that of sanctification in general in the fifth , sixth and seventh chapters of matth , then he proceeds to the doctrin of faith , sixth , seventh and eighth chapters of iohn , and lastly to his union with the saints , fourteenth , fifteenth and sixteenth chapters of iohn . there are three mystical unions not to be understood by a creature ; . the mystery of the trinity , wherein three distinct persons make but one god , deut. . . . wherein two distinct natures make one particular person , so there is one christ , cor. . . . when two distinct natures and persons are united by one spirit ; so there is one church , cant. . . how to know whether i am united to christ. i have then received the spirit of christ , iohn . . rom. . . he walks in the spirit , lives by the spirit , is led by the spirit . two rules to know that : christ is then , first , a spirit of mortification , he . helps thee to subdue thy darling sins , iohn . . . helps thee to overcome thy secret spiritual sins , the power of natural conscience may keep under grosse sins , but what power have you to subdue contempt of god , impenitency , hardnesse of heart , pride , envy ? secondly , christ is also a spirit of sanctification , pet. . . . in renewing the inward man , that which is of the spirit is spirit . . in transforming the outward man : . he is willingly ignorant of no truth . . he lets it break forth into practice . . layes out whatever is dear to him for christ , as nehemiah , esther . benefits which flow from our union with christ : . reconciliation , god looks not upon us as enemies , luk. . . . union with the holy trinity , god the father , christ dwels in god , and god in him , thes. . , . the spirit , he is said to abide in them , and they in him . . he hath an interest in all christs relations , iohn . i go to my father and your father , my god and your god , this gives boldnesse and accesse to the throne of grace . . the promises come to be yours by your union with christ , cor. . . they are made with christ and with you in him : he is primus foederatus , say some ; yet others say , christ is mediator of the covenant , but not a party with whom the covenant is made , i will forgive their iniquities , &c. this they say is not made with christ who knew no sinne . besides they urge that it is expresly said , i will make a new covenant with the house of israel , &c. and all spiritual priviledges , ioh. . . this is the ground of all imputation of righteousnesse . . we are presented to the father through christ , he not onely presents your services , but persons , exod. . . heb. . , . eph. . . phil. . . the end or intendment of this union . . to be the highest exaltation to his people that their persons are capable of , the angels are not so united to christ as the saints , they are his servants not his members . . that this might be the foundation of all communion betwixt christ and the soul ; he is the head we the members , by vertue of the hands union with the head are all living operations . he is the foundation , we the building ; he the stock , we the branches ; he the husband , we the spouse ; by vertue of this conjunction he looks for duties from us ; there is a living in him , a bearing fruit in him ; and we for priviledges from him , we partake with him in his righteousnesse , victories , graces , inheritance . directions to preserve our union or conjunction with christ : he is united to us by the in-dwelling vertue of his spirit , cor. . . iohn . . & . and by faith , iohn . . . do not grieve gods spirit , ephes. . delicatares est spiritus sanctus . tert. if he counsel , rebel not . . maintain thy faith , beleeve strongly against all doubts and apprehensions of thy own unworthinesse , the spirit comes by faith , gal. . and it is kept by it ; faith is the bond of union on our part , as the spirit on gods. . use the ordinances , iob . . in every duty and act of worship look to enjoy god. get some excitements to grace , resolutions of obedience , displeasure against sinne , use a holy boldnesse in thy addresse to god , heb. . . ephes. . . we come not to a tribunal of justice as malefactors , but as friends and favourites to a throne of grace , iob . . use . prayer , psal. . . . attend on the gospel , reade it , meditate on it daily . . the sacraments , make use of thy baptism , we were baptized into christ , and frequently use the lords-supper . we should praise god when he meets with us in duties , and repent his with-drawing himself , lam. . . . we should be one with all believers , because we are one with christ. christ seldom speaks of his peoples union with him , but he speaks of their conjunction one with another , and seldom presseth them to brotherly love , but from this union with christ , cor. . per tot . & . . ephes. . chap. ii. of effectual vocation . our union with christ by the spirit is wrought in our effectuall calling . this is the first work which god works upon the soul , it is temporalis electio , john . . it is the act of god the father , ioh. . , . cor. . . ephes. . , . he hath called us with an holy calling . it is the act of gods free grace and almighty power , whereby souls are gathered out of the world into the kingdom of christ to be made one with him , and holy and happy by him . it is an act . of gods free grace , called according to gods free purpose , rom. . . see , . verses . . of his almighty power , a moral perswasion will not do it , ephes. . . ioh. . . this grace works powerfully , therefore god is said to draw , yet sweetly and secretly , therefore man is said to come . this power of god is put forth on the understanding by enlightening it , ier. . . iohn . . it apprehends the guilt of sin , the horror of gods wrath , sweetnesse of communion with him . . on the will , effectually inclining it , ier. . . psal. . . to embrace and follow those glorious objects the understanding represents . . whereby souls are gathered out of the world into the kingdom of christ. all mankinde are brought into two ranks , either they are men of the world , or called out of it , iohn . . the elect themselves while they are in their natural condition are men of the world , ephes. . . fiunt non nascuntur christiani . col. . . the scripture expresly witnesseth that god works in us both to will and to do , phil. . . that faith and repentance are the gift of god , ephes. . . tim. . ult . . the end of vocation is to be made one with christ , iohn . . and holy and happy by him , pet. . . thes. . rom. . . regeneration ( saith dr twisse ) is to be preferred before salvation , the one a translation from the state of nature into the state of grace , the other is only a translation from the state of grace into the state of glory . by the one we are made the sons of god , by the other we only obtain the inheritance of the sons of god. first , the causes of vocation : . the principal efficient cause is the holy ghost ; man is not the authour of his own conversion . . instrumental , the ministery of the word . secondly , the subjects or persons on whom it is wrought , all the elect , ioh. , other sheep have i that shall hear my voice . thirdly , the manner how this vocation is wrought . the spirit of god works after such a mighty manner that it is irresistible ( though the word be grounded on acts . . yet some dislike it ) but the lord brings them not in violently against their wils , he takes away prevailing obstinacy . he never made any creature too hard for himself . he cals them once for all . there is more in it then a moral swasion , iohn . . a real efficacy . god circumciseth our hearts , quickens us , raiseth us from the dead , gives a new heart . fourthly , the parts of this work of vocation wherein it stands , in two things , . the lord makes a gracious offer of christ to the soul. . the soul accepts of christ when and as he is tendred . christ is offered in the gospel , first , externally , matth. . . this is a declaration or publication of the great goodnesse of god to a poor lost sinner , willing to be reconciled to him in christ. it stands in four particulars : . god hath sent his son christ , who by his own obedience hath paid a sufficient ransom for the most miserable wretches . . god is willing to make this good to all poor sinners who will take him on the terms he is offered . . the terms on which christ is offered in the gospel are most free , and nothing required but only freely to receive him . . because the humble and broken sinner is most ready to be discouraged , therefore he declares that those which are vilest in their own eyes are most welcome to him . secondly , internally , rom. . . which is the work only of the spirit of god , act. . . marks of an effectual calling : first , god breaks the heart by some preparatory conviction to make the soul fit to receive the grace of god , the proper call is by the gospel , thess. . . but the previous work of the law is conviction of sinne , and the evil of it , hos. . . gal. . . see iohn . . this conviction hath not the like effects in all , in some anxiousnesse , in others horror , all see themselves in a wretched condition . the second note may be taken from the instrument or means of conversion , thess. . . most usually it is by the word preacht , though it may not work always in the time of hearing , cant. . , . mat. . . ioh. . . thirdly , when the heart is over-powred and prevailed with to obey the call , when we answer his call , iohn . . gods call is the offer of grace , our answer is the receiving of it , iohn . . ier. . the direct answer to a call is the consent and full purpose of heart to take christ upon his own terms . fourthly , the disposition of the soul in making this return , and in answering this call of god , godly sorrow , ier. . . holy wonders , pet. . . free resolution and confidence , come what will come they will obey god , luke . . fifthly , the fruits and effects of a call , it infers a change from the former state in heart , the whole heart ; it now finds comfort and satisfaction in god , and hates sin , hos. . . ephes. . . i know there is little difference between effectual calling , conversion , and regeneration , yet because some of our divines handle the work of grace under the notion of conversion and effectual calling too , i shall speak of conversion in the next place . chap. iii. of conversion and free-will . i. of conversion . conversion is a coming back again to god from whom one departed by sin , hos. . . turning is a word borrowed from travellers , who being out of the way get into it again by turning , that is , by leaving the way in which they did walk , and taking another different way from it , contrary to it , if one have gone the quite contrary way . there is , first , habitual conversion , the first infusion of life and habits of grace , conversion from a state of sin , act. . . secondly , actual , the souls beginning to act from that life and those habits , a conversion from some particular grosse acts of sinne , luke . . it is so called because of the great breach grosse sins make on ones justification , . puts a damp on all his graces , psal. . . . there is a suspension of all the comforts of grace . vers . . so that one may be said quodammodo excidere , in respect of the use and comfort , isa. . , . mans aversion from god by sinne , and conversion to god by grace , is the summe of all divinity . a sinner departs from god two wayes : . as the chief good . . as the utmost end , therefore conversion is a change of these two , when one makes god his chiefest good , and his glory his utmost end . a man in turning to god , first , makes god the chief good : . if he make him the chief object of his contemplation , psal. . . where our treasure is there will our hearts be also . . if he choose him as his portion , iosh. . . psal. ▪ . . if he desire all things else in subordination to him , prov. . . sine summo bono nil bonum . . judgeth of all times or persons according as they have this good or are serviceable for it . . fears sin above all things which will separate between god and him . secondly , he makes gods glory his chiefest end ; this is gods end , prov. . he makes god the utmost end of his being , rom. . . and acting , cor. . . rom. . . from him ] as the first cause , to him ] as the last end . god is our chiefest good , therefore must be our utmost end . see psal. . , . it is the first question in the assemblies catechism , what ought to be the chiefest and highest end of every man in this life ? the properties and qualities which ought to be found in true conversion . it must be . present and seasonable , while it is called to day , call upon the lord while he is near , and seek him while he may be found . the present time is the only time of converting , not the future , now at this instant time god offers mercy , exhorts , cals , to day if you will hear his voice harden not your hearts , the future time is uncertain , we cannot assure our selves of another hour . we have many examples daily of the falshood of late repentance . the longer we defer it the more difficult it will be , as a sore without a plaister the more hardly it is healed . . universal or general ; we must turn from all sinne without exception or reservation of any , and chiefly from our own sins , grace is called light , leaven . the law of god forbiddeth all sinne , god hateth all sin , christ died for all sin , the conscience condemneth all sin , and in our covenant with god we renounced all sinne , cast away all your transgressions , hate every false way . . it must be hearty , sincere , unfeigned ; god complains of some that turned unto him feignedly . . constant , persevering to the end , a continuing still more and more to convert , a daily renewing these acts , and reforming our faults , we must cleave to the lord with full purpose of heart . the order and manner of this work , how and in what measure it is wrought in the saints . first , the doctrine of the gospel is propounded and made known in both the parts of it , viz. that which concerns mans misery in himself , and the perfect and only remedy in christ to all penitent sinners . secondly , the soul is enlightened and enabled to assent unto this doctrine . thirdly , it is yet further stirred up to consider of this doctrine so beleeved , and to give heed to it , as lydias minde was wrought upon when paul preacht . fourthly , it begins to apply that doctrine to it self so farre as to be affected with the sense of its misery , but so as there is wrought also a hope of getting out of this misery , and a perswasion that he shall be accepted , and hereupon follows conversion . for he that sees himself in an ill state , and sees also a certain way out of it , being perswaded that he may by such and such means escape and avoid , will undoubtedly apply himself to seek his own good , and the spirit of god by working this perswasion converts the soul : we may plainly see this order in davids renewing of his conversion after his sinne , and in the hearers of peters sermon , act. . where first they heard and marked peter , then were pricked in heart , then asked , what they must do to be saved ? and being instructed by peter to convert , did so , and were saved . marks or signs of conversion : . such a one hath had experience of the discovery of sinne as the greatest evil , and of misery to himself by sin , sin revived and i died . . the lord hath wrought in him a glorious discovery of christ , and an instinct after union with him which is faith , phil . . . he is brought under the guidance and power of the spirit , ioh. . . cor. . . mat. . . gospellized , brought under the power of it , hath a spiritual bent in his soul , a new principle , new ends , cor. . . he sees things with another eye . he hath a new law planted within him which will make all duties easie and sweet to him , ier. . . . he is made like to god , every saint is a living image of god. he will love persons the more he seeth of god in them , and ordinances the more pure they are . . where there is life there will be growth , pet. . . they will grow up as willows , as calves of the stall , mal. . true conversion differs from false : . in the efficient cause , for first the true spring comes from the spirit of god by means of faith in the gospel , stirring up a desire of gods favour , and freedome from sinne for attaining that favour : the false from a natural desire of ones welfare , that he may escape the punishment of sin . . in the formal , or manner of doing ; true conversion is a willing and deliberate act out of choice , false a forcible act done out of compulsion . . final , the true seeks to please god , the false to ease it self . motives to , and means of conversion : by motives , i mean certain considerations and arguments that in all reason should prevail to make men resolve upon the work . by means , some things tending to enable men the better to do it , when they have resolved upon it . . motives to conversion : they may be taken from every place , heaven , earth , and hell. from heaven , look to god , his angels and saints . from earth , look to your selves , the godly and ungodly , nay the beasts . from hell , look to the devils and damned ghosts . from heaven : first , look to god , the father , son , and holy ghost . is it not a most desirable thing to turn to him , seeing he is so rightful a lord , so great a prince , and so gracious a father , so willing to accept us , and hath given us means , time and commandments , and encouraged us with promises of acceptance , and threatned us if we do not , and complains that they have not turned to him who smote them . god hath sent his son into the world that converts might be graciously received . secondly , christ himself is a weighty argument of conversion , for if we refuse to turn then we do what in us lies to frustrate his death , and to make him shed his bloud in vain , seeing it is intended for the benefit only of such as turn . in christ you may see the hatefulnesse of sinne from which you are to turn , and the graciousnesse of god to whom . thirdly , the holy ghost striveth to bring you to this turning in his ordinances , gen. . . and will you suffer him to prevail ? secondly , the blessed angels will rejoyce at the conversion of a sinner . all the saints in heaven have given you examples of converting , and are now glad of their pains bestowed that way . secondly , look to the earth , and there to your selves first , consider . that you are out of the way , psal. . & . & . ult , and know that you are so . . that you have bound your selves by covenant to convert when you were baptized , and as often as you come to the supper . . you have and do daily make profession of converting . . you can by no means save your selves out of the hands of gods justice , if you do not submit and convert to him . secondly , the duty it self is , . most reasonable and equal , because the wayes are evil from which , and good to which we are wished to turn . . most needful , without it we cannot escape the greatest misery . . most profitable , turn and live ; by continuing in our evil wayes we may get a little perishing profit , vanishing pleasure and bewitching credit , by turning from them we shall gain pardon of sins past , peace and joy of soul for the present , and eternal life hereafter . when the sinner turneth , i will blot out all his sins out of my remembrance . . likely to succeed if we set to it in earnest , prov. . . let us labour to grieve for our sins by a serious applying of the threats of god , humbly confesse them , and resolve by gods help to leave them . you will not come to me that you may have life . secondly , look to the godly in the world , they pray for it , they will further it , rejoyce in our conversion , they will love and esteem us when converted . to the ungodly , by this means we may perhaps win them , or shall leave them without excuse . yea look to other creatures , in the bad we hate incorrigiblenesse in evil , we dislike the creatures which have gotten an evil quality and will not leave it . we like and praise obedience in the good . thirdly , look upon hell : . on the devil , he seeks to hinder thy conversion , will be vexed at it , he is most loathsome , because obstinate in evil . the devils worst property is , that he is now so hardened in evil , that there is no possibility of change in him : wilt thou be like the devil in that which is the worst thing in him ? besides thou abusest and neglectest grace offered , and so doth not he . . the damned ghosts , who because they did not convert are damned , and blame themselves for not turning when they had time , and now it is too late . . means of conversion . first , take notice of your own strayings and unconvertednesse , and your peril thereby . secondly , acknowledge your utter inability to convert your selves , and therefore cry earnestly to god to convert you , as the church doth , turn me and i shall be turned . turn presently , and begin with that sin which hath most drawn thee away from god. . remove hinderances : . outward , . ill company . . the occasions of sin ; salomon adviseth the young man not to come near the corner of the harlots house , and the drunkard not to look on the wine . . inward , . love of earthly things : . presumptuous and despairful fancies : . hardnesse of heart and wilfulnesse in sinning . . use all helps and furtherances : . outward , good company , attend on all gods ordinances , hearing , reading , psal. . conference . . inward , cherish and practise good motions , ponder on the law and gospel , think often and seriously on those quatuor novissima , death , judgement , heaven and hell. of free-will . the word it self is terminus ecclesiasticus , not biblicus , not a scripture-term , but such a one as godly men in the church took up for more convenient expression , as they have done the name trinity and sacrament . to render liberum arbitrium into english is not proper , for arbitrari and arbitrium is an act of the understanding , but use hath applied it to the will. a mixed power of understanding and will , saith mr perkins . it can be onely in an intelligent nature , as bellarmine proves , lib. . de grat. & lib. arb. c. . and the understanding though it be not formally free , yet it is radically , and the liberty of the will ariseth from the indifferency of the judgement . the liberty of the will properly consists in choosing that which the understanding judgeth best . radix libertatis constituta est in libero rationis judicio . aquin. there is in the will a double freedom : . natural , a power that a man hath to choose or refuse as it seemeth good to himself , and this is so annexed to , or dependant on his reasonablenesse , that they cannot be separated , and this he hath not nor could loose by corruption . . sanctified , an inclination to use the former liberty well by choosing that he ought to choose , and this he hath lost , when now he will choose and refuse what he ought not . or thus , free-will may be considered either in the essence and being of it as it is an immediate faculty of the soul , and the same with the will : we have this free-will , for adam by his fall hath no more lost this then he hath lost his very nature ; it is therefore a great calumny of the papists , when they say , that we deny free-will , and make man no better then a beast ; for take free-will thus , as it is a natural power in a man , so it remaineth still . the free-will of man after the fall is not so corrupted , that it is not capable of the grace of regeneration . tolle liberum arbitrium , non erit quod salvetur ; tolle gratiam non erit unde salvetur . bern. there is a threefold power , . activa , an ability to concur to the operation of the spirit in a mans self : so those that are for free-will , agimus nos , sed acti ; volumus , sed ipse facit ut velimus . . passiva , able to receive , man in conversion is meerly passive to grace , but hath in him a principle of resistance . . obedieneialis , as in the unreasonable creature . secondly , free-will may be considered in its operation and working about some objects , then we distinguish about the objects which it may will : for first , they are either such as belong to our animal life , as to walk , eat , shut or open our eyes , and here we have the exercise of free-will . secondly , our outward civil conversation and obedience to the laws required by a magistrate , here again we have free-will . thirdly , they are holy actions , and they again are either . externally holy , which concern the outward exercise of religion , as to come to church , to hear and reade , and here still a man hath free-will . or , . internally and spiritually , as to know god , to beleeve in him and love him , and so we must distinguish the states of men . man in the state of innocency had an excellent power and strength of free-will to serve god and love him , but in the state of corruption , though his liberty not only in the nature but use of it remaineth about natural , civil and external religious actions ; yet for internal and spiritual actions , he hath wholly lost his freewill , iohn . . matth. . . iohn . . therefore augustine lib. . contra julianum , cals it servum arbitrium . and luther called it not a free but enthralled and enslaved will to sinne , and wrote a book de serv● arbitrio , homo libero arbitrio malè utens , & se perdidit & ipsum . august . ad laurent . thirdly , man in his estate of renovation hath again some power and free will , being first freed by the grace of god from the power of sin , iohn . . volunt as in tantum est libera in quantum est liberata . august . in joh. tract . . yet this freedom is not perfect , but wonderfully opposed and hindered , gal. . . the free-will must be as the understanding and will are , saith chamier , but that the understanding and will are both corrupted in a natural man. vide chamierum contractum per spanhem . tom. . l. . c. . & . there are several kinds of freedom or liberty : . from compulsion , when no external principle can compell to work , but there must be an inward inclination to work , from such coaction , not only men but beasts are free . . from obligation or debt to another , and so no creature can be free , because all that we have is gods. . from sin , when the flesh is subdued so that the spirit can and doth prevail over it . . from misery , which the apostle speaketh of rom. . . from necessity , when the agent is determined from an inward principle of nature to one object , as the fire to burn . immutability and liberty may stand together , as god doth most freely will the creation of the world , yet unchangeably , the angels and saints in heaven are so confirmed in good , that what they will they will unchangeably but freely . every man naturally cannot but sin , yet he sins freely in regard of freedom from coaction and natural necessity , though not in regard of freedom from immutability , and as for the other liberties from obedience , sin , and misery ; he is obedient to god , and under sin and misery . the will hath no freedom to spiritual things . the papists though they say that the grace of god is requisite , yet as a partial cause , and that we are workers with the grace of god in our conversion , as appears by their similitudes of two men carrying a great burden , and the man half wounded . against which opinion these arguments may be alleadged : . the slavery and servitude of our wils to any thing that is good , those who are so defiled that they are nothing but flesh , they cannot possibly have any power to what is good , but so are all by nature gen. . . iohn . . rom. . . to will is of nature , to will ill is of corrupted nature , but to will well is of sanctified nature . bernard . . those which can do nothing but sinne have no freedom to what is good , every unregenerate man doth nothing but sinne , matth. . . an evil man out of the evil treasure of his heart bringeth forth evil ; without faith it is impossible to please god , to the unclean all things are defiled . a man by nature non potest non peccare etiam damnabiliter . pet. lombar . . a man cannot turn himself to god , ioh. . . cor. . . therefore nature hath no power to dispose and prepare it self for grace , nor can there be merits of congruity or condignity . . regeneration and conversion is attributed only to god , as ezek. . . ier. . . see ezek. . . ephes. . . & . . a stone cannot soften it self , no more can our nature . see deut. . . . a man hath not the least thing to glory in cor. , that place cor. . . moved augustine much , but if i had power of my own to do that which is good , or to receive grace when it is offered , then i might glory in my own strength . . conversion and power to do good is prayed for , turn us , o lord , therefore not in our own power , it were vain to pray to god , to convert or change me if i will , if i have this of my own , what need i go and pray for it , or pray for others conversion ? they might convert themselves , psal. . . before pelagius his time the fathers spake too liberally of mans free-will . nondum nato pelagio securius loquebantur patres . august . epist. . which after upon his heresie they reformed , and by scripture abundantly confuted the pelagians , and especially * augustine , ierome , prosper , fulgentius , hilarie , and others . the first presumptuous advancer of free-will contrary to the doctrine anciently received in the church , is by vincentius lyrinensis noted to be pelagius the heretick . in the ancient church there were two sorts of hereticks concerning the point of free-will . the manichees denied free-will : the pelagian hereticks affirmed it , and both were condemned by the catholick church . the manichees denied free-will in sinne , and in the committing of evil . the pelagians affirmed a power and ablenesse of free-will for the performance of righteousnesse and doing of good . in the meaning wherein the manichees denied free-will , we affirm and teach it , and in that meaning did st augustine write his books of free-will purposely against the manichees ; we deny free-will onely in that meaning wherein first the pelagians and since the papists have affirmed it , in which meaning st augustine notably wrote against it . the summe of the controversie is , whether the grace which first moveth and exciteth the will unto good motions , doth work the consent alone , or whether the will have in it self any power freely to consent and resist every such motion . the romanists plead for the power of mans will , but protestants for the efficacy of gods grace . if the question be moved , whether free-will may resist grace ? it is apparent naturally in the unregenerate it may resist , according to that acts . . but if the question be moved of them that are called according to gods purpose , whether they resist the grace of their calling , then removing the humour of contention the truth will easily appear . the question is , whether nature in this case doth resist the omnipotent power of god ? deo volenti salvum facere , nullum resistit hominis arbitrium . there is a twofold resistance of the will , say the schoolmen . . connata , born with it , there is possibility to sinne in the best creatures , as creatures . . actualis , the spirit of god by an almighty power overcomes this , psal. . . the arminians have revived the old pelagian heresie , they say they magnifie gods free grace * , and it was free grace for god to give christ to be a saviour , and to send the gospel to a place , but then ask them about gratia discriminans , why simon peter receives the gospel rather then simon magus , they say god determines no mans will , but because peter receives it , and the other rejects it , it ariseth wholly from his determining himself , then christ should do no more in his own and fathers intention for a sav'd then a damned person . no man hath power to receive christ when he is offered unlesse it be given him from above . object . why then doth the lord exhort us to receive him , or complain of us , and threaten damnation if we receive him not ? answ. the lord useth these reproofs and exhortations as a means to work upon them whom he purposeth to save . . to shew that some work is to be done on our part , though not by our own strength , it must be done à nobis , though not ex nobis . so the papists argue from gods commands ; god would not command us to do good works , if we had not power to do them . when our saviour saith , make the tree good , and then the fruit will be good ; he doth not imply that it is in our power to do so , but only sheweth what our duty and obligation is . see rom. . . gal. . . god gave the law for these ends : . to shew man his duty , the obligation that lies on him , i may put my debter in minde of his debt though he be turned bankrupt . . to shew him his disability . . to shew him the misery he should be in if god would urge this debt on him to discharge it himself . . to shew the riches of his grace in providing a means to satisfie his justice , and also the exceeding love of christ in fulfilling the law for him . object . the arminians say , how can the will be free , when it is determined ? how can omnipotent grace and free-will stand together ? and some talk of a libertas contrarietatis , when one can will good or evil . this is a great controversie as between the jesuites and dominicans , so between us and the arminians . answ. the freedom of the will doth not consist in this , that it is free and indifferent to choose either good or evil : for so god and the good angels should not be free , seeing they cannot will any thing but that which is good . there is no true liberty but unto that which is good , because it is a perfection , to be able to sinne is an imperfection , cor. . . ubi non est spiritus domini non est libertas arbitrii . august . a power to stand or fall was not a part of adams liberty , his power to fall came from his mutability not liberty . it is a question , an faci●nti totum quod in se est ex naturae viribus , dentur insallibiliter auxilia ad salutem supernaturalia ? whether god will give supernatural grace to him that useth well his natural abilities ? let any man use the power that god gives him , and he shall have more . there is not such an infallibilis n●xus , that god hath bound himself in the use of our natural abilities to adde supernatural graces . mr f●nn●r on ez●k . . , . a man in his natural condition can doe nothing but what is offensive to god. no man ever yet by the right use of naturals obtained evangelical grace , that is a vain power which is never reduced into act . it is a question , an naturae viribus possit aliqua vera tentatio superari ? whether a man by strength of nature be able to conquer corruption or resist temptation ? before conversion we cannot resist sinne as sinne , but exchange one sinne with another . we cannot discern good from evil , sinne is connatural to us , ier. . . no more are we able to resist temptation without grace . all temptations are to draw us to the enjoyment of some temporal good , or to the declining some temporal evil by leaving god. till a man be perswaded that god promiseth a greater good , and threatneth a greater evil then the world can do , he cannot resist such temptations , we are saved by faith , and stand by faith . we had need all to pray , lord lead us not into temptation , and keep back thy servant from presumptuous sins . see ephes. . . some speak of reconciling free-will with gods decree , grace and sin . others of the concord of it , and gods prescience and providence . tully thought prescience and free-will could not stand together , and therefore that he might assert the freedome of mans will , he denied the prescience of future things , atque ita dum vult facere liberos , facit sacrilegos . chap. iv. of saving faith. faith in the new testament is taken . . for the doctrine of faith , iude vers . . such are sound in the faith , that are orthodox . this is the catholick faith . . for the habit or grace of faith whereby we receive christ and accept him for our saviour , so it is often used in the scripture . faith in its general nature is any assent unto some truth upon the authority of him that speaks it , and the general nature of divine faith is to assent to the truth because god sayes it . our assent and perswasion of the truth in matters of religion may be either huma●e meerly because of custome , education , and the authority of the church : or divine , being enclined and moved thereunto , because of divine authority . many protestants have no more then a humane faith . it is the religion of their fathers , and of the place where they live . in the grace of faith there are three things : . an act of the understanding , an assent to the truths of christ , that he is such a one in respect of his natures , offices , works , as the scripture reveales him . . an act of the will , consenting that christ should do for me what the lord sent him to do for poor sinners . . a siducial assiance and dependance on him . the soc man by faith in christ understand nothing but an acknowledgement of the veracity of the sayings and the promises of christ which ought to be given them , not because christ is true god with the father , but because god after his death raised him from the dead , which he also foretold before , and for this reason he was worthy to be believed in what he commanded or promised . this is their doctrine of justifying faith and justification , as if christ had come into the world and suffered such things for no other cause , but that he might perswade us that an eternal reward is propounded to the obedient , that being allured with the hope of reward we might obey him . bellarmine * saith , justifying faith is not so much knowledge as assent , and it is not a confidence of gods mercy , but an assent to all things which are contained in the word of god. faith is more then a bare assent to the truth , there is in it a fiducial acquiescence and a resting upon jehovah , as it is expressed in the hebrew ; he rolled himself upon god , as a man being weary of a burden casts himself and that upon something that sustains him , prov. . . isa. . . & . . & . . the chief act of the soul in true faith , wherein the essence of it mainly consists , is a resting and relying upon christ and him alone for the obtaining of favour and eternal life . in respect of this property faith is oft called a believing in or on christ , and his name , iohn . , , . iohn . . & . . a trusting in christ , ephes. . . a resting upon god , chron. . . a resting upon his promise , chron. . . a relying upon god , chron. . . a cleaving and sticking close unto him , act. . . mr hilders . on psal. . . lect. . there is in faith : first , an act of acceptation , one is willing to receive christ on his own termes . secondly , of resignation , it gives up the whole man unto christ. the proper object of justifying faith ( saith dr. * ames ) is not some axiome , viz. god is favourable to me , or my sins are pardoned ; but ens incomplexum , as they speak , viz. christ , or the mercy of god in christ , and so the proper act of justifying faith is incumber● or acquiescere christo. not barely the promises but the person of christ is the object of faith , we are not to rest in the promises alone , but to close with christ in those promises , acts . . the saints take comfort in christ and prize his person above all his benefits . first , because that is the greatest gift in which god shews most love , ioh. . . secondly , he is the person in whom all good things are deposited , cant. . . iohn . . thirdly , the great thing the soul fals in love with , is the person of christ , cant. . phil. . . it is a great dispute among divines , what is the proper object of saving faith ? some say the evangelical promise which holds out christ , others christ himself ; in a strict sense only christ himself is the object of saving faith , iohn . . no proposition nor promise saves me , only christ. the common object of faith is every revealed truth , but of justifying faith , as it justifies , that is , in the act of justification , reconciliation in christ , with a certain confidence . there is fides quae , faith which saves the soul , this closeth with every divine revelation , promise , threatning , story , sides qua as it saves me , closeth onely with christ. faith which saves the soul hath for its object the whole word of god , but as it saves the soul it closeth only with christ. there is nothing in scripture but it hath relation to christ , the types and old sacrifices were shadows of him , the moral law is preparative for christ , yea there is something of him in every story and miracle . faith is an instinct after union with christ , iohn . . he lives in me by faith , iohn . . gal. . . this receives christ , iohn . . it is the condition of the covenant , and so the qualification of them which shall have interest in christ and his benefits , iohn . . acts . . & . . faith carries the consent of the whole man , a chron. . . quid est credere nisi consentire ? he that would receive christ , must . know that christ is designed by god , and tendred as a saviour to him in the gospel . . must consider the reality and fulnesse of the promise , and give consent to this prose ; this is the very act of faith . . none can thus receive christ , but those whose hearts the lord hath opened to close with christ , iohn . , . acts . . man sell by self-exalting , and ariseth in a self-abasing , which is by beleeving . . faith is the only way to dissolve the plots of the devil , we fell by beleeving the devil rather then god , and rise by renouncing him , and by beleeving in the grace of god in christ. what is the act the soul doth when it beleeves ? there are three acts of faith , notitia , assensus , fiducia . mr. hildersam * saith , the effence and being of justifying faith consisteth in four acts of the soul , whereof the former two are acts of the understanding , the other two of the will. first , i must know christ aright , and that which the gospel revealeth to us concerning him . secondly , the assent of the minde to this , tim. . . heb. . . thirdly , the consent of the will , iohn . . fourthly , a resting and relying upon christ and him alone for the favour of god and eternal life . knowledge comes three wayes : . by sense . . reason , as that the part is lesse then the whole . . from testimony which is faith , and relies wholly on witnesse , faith is weak when it relates to humane testimony , yet there is no such knowledge as that of faith when it relates to the testimony of god , that is more sure then sense or reason . god is so wise as he cannot be deceived himself , and so good as he will not deceive others . knowledge and faith are ordinarily all one in scripture , and joyned together as things inseparable , isa. . . iohn . . iohn . . iohn . . iohn . . . & . , . a beleever is set forth by the terms of an enlightened man and wise man , ephes. . , . i know whom i have beleeved . bellarmine saith * faith is better defined by ignorance then knowledge , fides melius per ignorantiam quam per notitiam desinitur . it captivates reason unto the word of god ; that is , carnall and rebellious reason , but the true light of reason is increased and augmented by it . this knowledge which faith works in the heart is distinct and certain . . assent , they beleeved god and the prophets , that is , they gave assent and credit to it , because of the authority of god who is most true and cannot deceive , not for humane motives . this assent is . firm , therefore called the riches of assurance of understanding , and so opposite to doubting . . absolute and illimited , beleeves precepts , promises and threats . some expressions of scripture seem to lay much upon assent , as iohn . . & . . cor. . . matth. . . the truths of god at first suffering under so many prejudices , the gospel was a novel doctrine , contrary to the ordinary and received principles of reason , persecuted in the world , no friend to natural and carnal affections , and therefore apt to be suspected . assent now is nothing so much as it was then . . there is a consent to the goodnesse as well as an assent to the truth , the one is the act of the understanding , the other of the will. the soul upon the information that gods spirit gives me of the excellency of christ , and his suitablenesse to me , assents to the truth of it , and consents to the goodnesse of it , and makes choice of him for its portion . faith is the consent of the whole soul to receive and accept of christ as god the father hath offered him in the gospel . . a resting and relying upon christ alone for grace and salvation , psal. . , , . psal. . . iob . , . rom. . . the soul leanes on christ as a feeble man on a staff , chron. . , . prov. . . psal. . . what the old testament cals trusting , the new cals beleeving . this confidence of special mercy is the form and essence of faith , without which faith is not faith , nor justifies the sinner . the papists and arminians cannot endure this that faith should be such a special confidence of the remission of sins . they say it is a confidence that god may remit , and a good hope that he will , or it is a conditional confidence that god will remit if we shall be constant in piety to the end of our life . the doctrine of faith is in three things : . there is a necessity of relying on christ alone . . there is an allsufficiency of ability in him being god and man to be an high-priest , to make intercession for us . . of his willingnesse that we should have pardon , grace , comfort and salvation by him . there are promises ▪ . of free-grace , that god will justifie the ungodly and pardon sin for his own names sake . . of grace , that god will give faith , repentance , love and a new heart . . unto grace , that if we beleeve and repent we shall be saved . these promises are all we have to build our faith on for our eternal salvation . in all recumbency it is not enough to regard the strength of the act and rightnesse of the object ; carnal men will say , i place my hope in jesus christ for salvation , micah . . but there are other circumstances to be observed : first , the method and order of this recumbency , the resolution of an humbled sinner to cast himself upon christ , the main end and use of faith is to comfort those that are cast down . faith is exprest by taking hold of christ or the covenant isa. . . by staying our selves upon , or leaning upon god , which supposeth a sense of misery . secondly , the warrant and ground of it , we must go to work considerately , understand what we do , tim. . . psal. . . natural conscience may pretend fairly to trust in christ , but have no ground for it , ier. . . thirdly , the effects and fruits , it cannot stand with a purpose to sin , ioh. . . heb. . . we are said to be justified by faith , to live by it , to be saved by it , to have it imputed unto us for righteousnesse : all which is to be understood not principally , immediately , meritoriously in regard of any worth or dignity of it ; or efficaciously in regard of any power or efficacy in it self , but mediately , subserviently , organically , as it is a means to apprehend christ his satisfaction and sufferings , by the price and merit whereof we are justified and saved , and stand as righteous in gods sight , and as it hath a special respect and relation thereunto . there are divers degrees of faith , little faith , mat. . . great faith , mat. . . full assurance of faith , rom. . . first , there is some unbelief in all the servants of god , because there is not in any man in this world a perfection of faith , faith is mixt with unbelief . secondly , many have a true faith , yet a very weak faith . christ will not break the bruised reed , christ chides his disciples for their weak faith , and peter , mat. . o you of little faith : and how is it that you have not faith ? luk. . see iohn . and matth. . moses , david , abraham , isaac were subject to great weaknesse of faith . reasons . . sense and reason do in many things contradict the conclusions of faith , to beleeve in the mercy of god when we have so much sin . . the knowledge of god in the best of gods people ( which is the pillar and foundation of their faith ) is but imperfect . . satan above all things most opposeth the faith of gods saints , because he knows that in this their very strength lies , ephes. . . tim. . . and they resist him by their faith , pet. . . iohn . . in two things the weaknesse of faith most discovers it self : first , in thinking that we shall not finde the good things which god promiseth to give . secondly , that we shall not be delivered from the evil things which he hath undertaken to deliver us from . faith in gods threats must be confirmed as a principal means of beating back sinful temptations , faith in gods promises must be confirmed as a principal means of keeping us in comfort and obedience . all holy exercises serve to strengthen faith , especially two , first , prayer with the apostles to the lord to increase our faith , and to fill us with joy and peace through beleeving . . meditations specially directed to that end , of the omnipotency of god , his perfect truth , and his accomplishment of his word formerly to our selves and others . there is a twofold state of faith , a state of adherence , and a state of assurance . first , a state of adherence , affiance and recumbence , the act of the soul accepting christ , and giving it self to him , isa. . . luk. . . there is a great peace in a faith of adherence , heb. . . . in respect of the guilt of sinne , it shewes the lord jesus as a sacrifice for sinne . . in reference to god , i have heard ( saith such a one ) that the lord is a god pardoning iniquity , transgression and sinne ; there is tranquillity when one casts his sinne on christ , and ventures his soul on the free-grace of god , isa. . . secondly , of assurance , iohn . . when one hath obtained the witnesse and sealing of the spirit . . one may have the faith of adherence ( roll his soul on christ , and be willing to accept him ) that hath not the faith of evidence , as heman psal. . the fearing of god and obeying his voice cannot be without faith , yet he may walk in darknes , as in that place of isaiah before quoted . . the soul which hath the faith of adherence , and wants that of evidence , is in a justified condition ; many things have a reall being that have no visible appearing to us . if one could not be justified but by faith of assurance , then if one lose his assurance he loseth his justification . . when faith of adherence hath attain'd to faith of assurance , yet many times the assurance is lost , psal. . beg . psal. . . christ on the crosse had faith of adherence , my god , my god , not clearnesse of evidence . . when the soul hath lost the faith of evidence it cannot lose the faith of adherence , the fire may be so smothered in ashes that there is no light , yet it alwayes hath heat if there be fire , iob . . psal. . . . the faith of adherence alwayes abiding and bringing the soul to heaven , that soul ( though it want assurance ) is bound to praise god , if thou wouldst be more thankfull for the faith of adherence , the lord would bring in strong consolation . . faith of adherence will certainly end in faith of evidence , if thy soul have chosen christ , and thou wait for him , thou shalt at last meet with him . faith layeth hold on the promise as being true , affiance or hope expects the thing promised as being good . b. down . of justif. l. . c. . we beleeve things past , present and to come : but hope for things to come only . we beleeve both promises and threatnings , both rewards and punishments , in the order set by god : but hope onely for things desirable . robins . ess. observ. . the end and great priviledge of faith is to bring us to everlasting life , heb. . . pet. . . iohn . . reasons . . by faith we are made sons , children , iohn . . and so may expect a childes portion ; faith makes us sons , . in a juridical sense , iohn . . . in a moral and real sense , pet. . . secondly , these are the terms of the eternal covenant between god and christ , iohn . . & . . heb. . . thirdly , it is the mother of obedience , the way to be made happy is to be made holy . fourthly , faith begins the life which is perfected in glory , iohn . . it anticipates heaven , rom. . . & . . we should act faith in order to everlasting life : first , accept christ in the offers of the gospel , acts . . mark . . col. . . secondly , beleeve the great promises of heaven , heb. . . consider . the riches of gods mercy , he will give like himself , an infinite and eternal reward , cor. . . . the sufficient merits of christ , rom. . . thirdly , get your own title confirmed , tim. . . fourthly , often renew your hope by serious and distinct thoughts , heb. . . col. . . phil. . . fifthly , earnestly desire and long after a full accomplishment , rom. . . faith is wrought by the word , rom. . , , . ephes. . . acts . , . & . . pet. . . but besides the outward preaching there must be the spirit within , intimus magister , as augustine cals him . the word is but a moral cause or instrumenr , whereby the spirit worketh not necessarily but at pleasure , cor. . . faith is called the gift of god , ephes. . . phil. . . the work of god , iohn . . see iohn . . ephes. . , . the word can do nothing without the spirit , the spirit can work without means , as in children and those that cannot hear . god convinceth a man of his sinne and misery , and need of mercy , iohn . , , . rom. . . and then shews him that there is mercy and salvation to be had in christ , that he is a mighty saviour , able to free him from all evil , and that he is tendred to him in the gospel , isa. . , . matth. . . iohn . . iohn . . act. . , , . discovers the infinite love of christ , his excellencies and the benefits we shall enjoy by him . the anabaptists say , that faith is given not by means of the word , but by illumination and immediate working of the spirit . the arminians say , that preaching of the word is able to beget faith in a man , and to turn him unto god without the inward working and teaching of the holy ghost , usually the word and spirit go together , cor. . . the preaching of the gospel is called the rod of his power , psal. . . some pretend above others to magnifie the spirit , and to be all for the spirit , yet vilifie the word which is the means whereby to obtain the spirit ; cornelius and them that were with him received the spirit by the word , acts . . thess. . , . gal. . . the ministery of the gospel is called the ministration of the spirit . manasseh his conversion , chron . , . was wrought by means of affliction setting home upon his conscience that word of god mentioned in the verse immediately preceding . affliction doth not convert without the word either going before or accompanying it , psal. , . iob . , . faith is an excellent grace , pet. . . it is a fruit of the spirit , gal. . . the gift of god , the work of god by an excellency , iohn . . an effect of gods almighty power , ephes. . . a sign of gods electing love , acts . . called the faith of gods elect , tit. . . justifying , saving faith . first , it is the only condition of the covenant of grace and life , beleeve and thou shalt be saved . secondly , the grace that matcheth us to christ , ephes. . . christ is the great remedium , and faith the great medium . thirdly , it brings us to near relation with god , iohn . . fourthly , it is the instrument of justification , rom. . , , , . & rom. . . by it the righteousnesse of christ is imputed , rom. . , , , , , . and our sins discharged , acts . . fifthly , it is the grace which pleadeth with god , and challengeth him of his word , gen. . . in which thou hast caused me to trust , and gives god in christ all the glory in the great work of salvation by a mediator . . faith quickens the soul , gal. . . . sanctifies it , acts . . by it we conquer sinne , rom. . . & . . the devil , eph. . . the world , iohn . . . by it we obtain what ever good we stand in need of , and god hath promised , be it unto thee according to thy faith . . it carries away the good of all ordinances , in the supper , by it we have communion with god : the word profited not , because not mixed with faith . . it comforts in all troubles , hab. . . in desertions , when god hides his face , isa. . . iob . . by faith we stand , by faith we live , by faith we walk , by faith we die , by faith we are saved . faith is an infused not an acquired habit . grevinchovius saith , that habitual faith is begot in us by frequent acts of faith proceeding from the special grace of god , as by often acts of justice and liberality the acts of justice and liberality are produced in us . this opinion of his is not only contrary to the doctrine of the schoolmen and modern divines both papists and protestants , which with unanimous consent call theological vertues infused habits , but also is subject to divers inconveniencies ; that place heb. . , must needs be understood of the habit of faith ; for if it be to be understood of the act of faith , it will follow that the regenerate when they sleep , and do not actually beleeve , do displease god , and are not in a state of grace . that faith is the gift of god , the apostle teacheth , ephes. . . phil. . . & . . see iohn . . to come to christ is to beleeve in christ , witnesse christ himself , ver . . whether actual or habitual faith be in infants ? some call it efficacious faith , some a principle , others an inclination . some dislike the word habit , that is more proper to faith grown and ripe , the word seed or principle is better , iohn . . some think the question about infants beleeving is unnecessary and curious , and that they must be left to the free-grace of god , mark . . such places do not onely concern grown persons . the lord promiseth grace to infants , isa. . . and glory , matth. . . & . . compared with mark . . see cor. . . pelagians say , infants are saved by gods fore-sight of those good works which they should have done if they had lived ; augustine refutes this opinion , cor. . . every one is to be saved according to what he hath done . the lutherans would have them saved by an actual faith though it be unexpressible . beza saith , the faith of the parents is imputed to them by vertue of the covenant of grace . mr. down hath a treatise of the faith of infants , and how they are justified and saved , and goes much that way , but denies that they have habituall or actuall faith. whether faith be in the saints when they are translated into heaven , and see god face to face ? some say , there is a kinde of faith in the blessed saints , since they both beleeve things past , all things which christ hath done for our sake , and things to come , viz. the second coming of christ , the resurrection of the flesh , the last judgment , and the perfection of the church , and this knowledge of things past and to come , depends upon the authority of god. the office and imployment of faith shall cease , though the nature of it doe not . it is a great question , an sides justisicans in decalogo praecipiatur ? whether justifying faith be commanded in the decalogue ? adam had a power to beleeve what god propounded as an object of faith , the righteousnesse of christ was not propounded to him , it is commanded there therefore not directè , because not revealed to adam , but redisctivé . it stood not with adams covenant , he was to be righteous himself , not to look for the righteousnesse of another . adam in the state of innocency had a power of many things , which in that state could not be reduced to act , he had the affection of sorrow , but could not mourn for want of an object : so the angels had a power to beleeve in christ for their confirmation , though christ was not made known till the second covenant . there was a power then given not only to obey god in the duties of the first covenant , but to submit to god for the change of the covenant when the will of the lord should be : not to submit to the change of the covenant in man fallen , is a sin , gal. . . therefore adam had a power to submit to it . whether faith or repentance precede ? to repent is prefixed before beleeve , mark . . in the order of things repentance must needs be first in respect of the act of contrition , acknowledgemement and grief for sinne , the law precedes the gospel , and one is not to be raised before he knows himself to be cast down . and although saving repentance considered compleatly according to all its acts be not without faith , yet it precedes it according to some act . christians should indeavour to live the life of faith : first , the necessity of it . it is a question , an sine speciali revelatione possumus credere mysteria fidei ? whether without a special revelation we can beleeve the mysteries of faith ? the arminians cry down faith , and call it scripturarum tyrannidem , & theologorum ludibrium , and cry down all infused habits , would have none but acquired . there is a necessity of faith in respect of divers truths of scripture that are to be beleeved . . the resurrection of the body , none of the heathens beleeved this . see act. . . matth. . , . some that profest the christian religion perverted this doctrine of the resurrection , tim. . . the disciples themselves were long in beleeving it , luk. . . ioh. . . . the depravednesse of the soul , and the enmity of natural reason to the things of god. the philosophers saw clearly the common principles of justice and injustice , but not the corruption of nature , rom. . . the wisdom of the flesh is enmity against god. . the necessity of renovation of the soul and body , the great doctrine of regeneration , iohn . . when our saviour had brought arguments to prove this doctrine , and answered objections against it , how blinde still is nicodemus ? v. . of that chapter . . the necessity of a mediator , and that christ is this mediator , tim. . . the devils and damned beleeve these truths with a common faith . but we need faith to beleeve these truths savingly . . we need faith also to bring us unto god , rom. . . we cannot come to god but by christ , nor to christ but by faith . . to conform us to gods image , acts . . . without the life of faith we cannot abide with god , matth. . . heb. . . . . we cannot take fulnesse of delight and complacency in god but by faith , heb. . . we cannot please god , nor he us , till we beleeve . the life of a christian is to please god , and to be well pleased with him . secondly , what it is to live by faith . . it is to beleive the goodnesse of all that which god commands , as well as that which he promiseth , and the real evil of all that evil he forbids as well as threatens . the precepts of god are good and for our good as well as his promises , deut. . . psal. . ult . the devils tremble at gods threatnings , but they beleeve not the evil of sin which he forbids , for then they would not rebell against god. . to look after those things principally that are future rather then the things that are present , luke . . & . . psal. . ult . an unbeleever will venture upon future evils to be freed from evils present . a godly man fears two things chiefly , sin in this world , and wrath in another , cor. . . . to live more to things invisible then visible , heb. . . cor. . ult . heb. . . the invisible things are the great things , angels , mens souls ; the great glory god promiseth his people is invisible , cor. . . . to beleeve those things to be certain which are incredible to nature , rom. . . psal. . begin . that the saints are happy in all their miseries , and the wicked miserable in all their happinesse . . to keep to the word of faith in all our conversation , isa. . . gal. . . psal. . , . psal. . . . to beleeve that all the providences of god are subservient to his promises , even when they seem to be against them , heb. . . . to beleeve so the fulfilling of gods promises , that we make not haste , but wait gods time for the fulfilling of them , isa. . . since god will . certainly perform what ever he hath promised . . he will fulfill it in his own season , luke . . . his season is the fittest . therefore it is most reasonable we should wait gods time and not make haste . two things make faith strong , knowledge and affiauce , when these are strong faith is strong , though there be not assurance . by the woman of canaan , mat. . . and the centurion , mat. . . it appears that four things shew what a strong faith is : . the more it relies on a naked word , the lesse it hath of sense , heb. . . . when it bears up the soul against great opposition , rom. . . the woman of canaan would take no denial , still she cries lord help me ; though he kill me ( saith iob ) i will trust in him . . when it finds out arguments to support the soul. the son of david ( saith the woman of canaan ) is sent to gentiles as well as iews , and the dogs eat of the crums that fall from the masters table . . when it draws out the heart to earnest and incessant prayers , and perseveres therein , psal. . . gen. . . it is a common mistake , that where there is no joy of the holy ghost ▪ no assurance , there can be no strong faith . god usually proportions mens afflictions according to the greatnesse of their faith : afflictions are therefore called the trial of faith , pet. . . see isa. . . ier. . . spiritual desertion is the greatest affliction that can befall a godly man , it befell christ when he cried out , my god , my god , why hast thou forsaken me ? therefore they have the greatest strength that are most exercised with afflictions . . this is the way the lord takes with his people many times , to try them after assurance , by hiding his face from them . mens graces are r●pened not only by communion but by desertion . therefore there may be strong faith and more grace where there is no assurance . motives to get faith : first , this grace brings god most glory : it doth that to god in a way of duty , which god doth to the creature in a way of grace . god justifies , sanctifies , glorifies . faith first justifies god , isa. . . luke . . against the accusations of the world , and fond surmises of our own hearts , heb. . . . it sanctifies him . . it glorifies god , rom. . . secondly , it doth us most good : . our life stands upon it , gal. . . . brings peace , rom. . . . glory , pet. . . helps to faith : consider thy condition , while an unbeliever thou liest under the guilt of all thy sins , and the wrath of god , what ever thou dost is displeasing to him . secondly , labour to lay hold on the promise of god , iohn . . be convinc'd . of the truth . . of the goodnesse of it . . seek earnestly to god to work this grace in thee . chap. v. of the communion and fellowship believers have with christ , and their benefits by him , and specially of adoption . this is the highest intimacy between christ and his people , a fellowship , iohn . . a friendship , iohn . . the church is called , the lambs bride , husband and wife make but one flesh , christ and a believer make one spirit , cor. . . communion with god through christ by the spirit is the great duty and priviledge of the gospel , cor. . . iohn . . it is begun by faith , carried on by fear and love , perfected in heaven . consider first , the honour of this communion : christ hath our nature , our sins , our wrath and shame , thou hast his titles , nature , spirit , priviledges . he is one with god , thou art one with him . he is gods fellow , zech. . . thou his fellow , psalm . . . god is christs god and our god , his father and our father . secondly , the comfort of it , iohn . . this joy differs from the joyes in heaven , not in kinde but in measure , psal. . ult . cor. . . hos. . , . thirdly , the priviledges you enjoy by this communion : . liberty of accesse to god , rom. . . heb. . . they come to him sitting on a throne of grace , heb. . . . an interest in gods particular providence , and a sanctified use of the creatures , cor. . . . the influences of grace , cor. . . iohn . evidences of this communion : . holinesse , iohn . , . & . . iohn . . rom. . . . heavenlinesse , phil. . . col. . . . delight in god , deut. . . psal. . . . reverence toward god and humility toward men . . a constant dependance on god for direction , comfort and strength , iohn . . . living to his glory , and consecrating all we have to him . whole christ is ours , and we are all his , cant. . . he is ours by his own grant , and we his by our consent . the benefits which believers partake of through christ , are either in this life or in the life to come . in this life , . relative , which make a change of our state . . moral , which concern the change of our persons . first , relative , which concern the change of our state and condition . . adoption . . justification . secondly , moral , which concern the change of our persons , sanctification . some say adoption is the first of all the priviledges communicated to us ; others say justification . of adoption . as soon as a soul is by faith united to christ , he is made the childe of god in the sonship of christ , iohn . . god is said to have three sorts of sons : . by nature or generation , so christ. . by creation , the angels . . voluntarily , made his son , his adopted childe . it is little mentioned in the old testament , in the new frequently , because the romans who had then the empire of the world had subdued the jewes to them , and communicated their customs to them , it was an ordinary custome among the romans . it is a gracious sentence of god the father on a believer , whereby for christs sake he cals believers his children , and really admits them into the state and condition of children . he cals us sons gal. . . & . , . and admits us into the state and condition of sons , i will be their father , and they shall be my children . it is amongst men a remedy found out for the solace of a father which hath no childe , by taking one to the right of an inheritance who by nature hath no claim to it . . there is the election of him that would have him . . the consent of the adopted . . he called him son in the court ; when the lord makes believers his children he thus adopts them . there is a difference yet between divine and humane adoption : . man puts not a new nature into the party adopted ; god when he adopts he makes them new creatures . . man is moved to this many times by some perfection or apprehended excellency in the party ; so pharaohs daughter because she saw moses a fair childe took him for hers ; but it is not so with god , there is no good but what he works , ezek. . . . they adopted for their comfort , and because they had no sons on whom to bestow their inheritance ; but god infinitely delighted in his own natural son , and he needed not us , he hath his angels to glorifie him . how this adoption is wrought : it is done by applying of christs sonship to them . the applying of christs righteousnesse to us makes us righteous , and the applying of his sonship to us makes us the sons and daughters of god. christ being the first-born is heir , and all gods people co-heirs with him , rom. . , , . what benefits have we by it ? all the whole work of our redemption is sometimes exprest by it , iohn . . the glory of heaven is laid down in this one word rom. . . we groan that we might receive the adoption of sons . the benefits thereof are brought to two heads : . we are really cut off from the family from which we sprung , old adam , sin , hell , we are now no more in a sinful condition . . we are ingraffed into gods family , and have all the priviledges of a natural son . by the law of the romans one might do nothing to his adopted childe , but what he might do to his own begotten son. by this means , . they receive the spirit of sanctification , rom. . . . they have the honour of sons , iohn . . . they have the boldnesse and accesse of sons , may cry abba father ; they may come to god with open face , as men freed from condemnation , ephes. . . . they have the inheritance of sons , rom. . . they have a double right to heaven titulo redemptionis & adoptionis . three things will shew our adoption : . likenesse to the spirit of christ , thou wilt be holy as he is . . thou wilt bear an awful respect to god , the childe honours the father . . there is the spirit of prayer , the childe comes to the father to supply his wants . chap. vi. of iustification . this word is used in scripture sometimes to celebrate with praise , luke . when they heard this they justified god. . to commend ones self , being puffed up with the thoughts of our righteousnesse ; so the lawyer willing to justifie himself . . to be freed , as he that is dead is justified from sin . . it is taken for the declaration of our justification , as some expound that , was not abraham justified by works ? justification or to justifie in scripture is not to infuse in a man righteousnesse , by which god will pronounce him righteous , but is taken for gods absolving of him in the court of free-grace , not laying his sins to his charge , and withall giving him the right to eternal life , because of the obedience of christ made his . it is a judicial act , psal. . . . it is opposed to condemnation , a law term , prov. . . rom. . , . taken from the courts of judicature , when the party accused and impleaded by such adversaries is acquitted . there is a great difference between vocation and justification , vocation precedes , justification follows . justification praesupponit aliquid , viz. faith and repentance ; effectual calling ponit haec , non autem praesupponit . the doctrine of predestination is handled in the ninth chapter of the romans , and the first of the ephesians ; of justification in the third and fourth chapter of the romans ; of the first sinne of adam in the third of genesis , and fifth of the romans ; of the lords supper in cor. . of the office of ministers , tim. . of excommunication , cor. . of assurance ● ep . iohn . some say justification hath a twofold notion : sometimes to justifie us , to make us just , thus god did make adam just , and justified him by making him a perfect , holy , good creature ; this is called the justification of infusion . but properly it is a law term , and to justifie is to declare one just and righteous . thus we are said to justifie god , that thou maist be justified when thou judgest , we do not make but pronounce him just . justification is a judicial act of god the father upon a beleeving sinner , whereby his sins being imputed to christ , and christs righteousnesse to him , he is acquitted from sin and death , and accepted righteous to eternal life . in which description there are four things : . the authour , who it is that justifieth , god the father rom. . , . & . . it is god that justifieth , and it is done by god as a judge of the quick and dead . . the object of it , who it is that is justified , a believing sinner , rom. . , . iohn . . . the matter of it , the righteousnesse of christ imputed to him , the righteousnesse of immanuel , of god made man , cor. . . he is the lord our righteousnesse . . the form , it is a sentence pronouncing or declaring us free from sin and death , and accepted of god. there is an imputation which ariseth from inherent guilt ; so our sins were not imputed to christ , cor. . . . which is founded in a natural union ; so adams sinne is imputed to us : but neither the filth nor guilt of adams sinne were conveyed to christ , he came of adam in a singular dispensation by vertue of that promise , the seed of the woman shall break the serpents head . . by way of voluntary susception , christ submitted to our punishment , he was made sin by covenant , by treating with his father . the debt of a believing sinner is reckoned to christ , and the obedience of jesus christ is really reckoned to a believing sinner . the result of which exchange is the acquitting of a sinner from sinne and death . all the punishments due to us for our sins are reckoned to christ by vertue of those transactions between god and him . christ became our surety , god layed on him the iniquity of us all , cor. . he became sinne for us , and his righteousnesse is imputed to us ; that phrase is repeated eleven times of gods imputing christs righteousnesse to us . faith is said to be imputed for righteousnesse , but not as a grace or quality in us , for that faith is but one grace , but the law requires an universal righteousnesse , even an entire conformity to the law of god , by faith in christs bloud we obtain justification . . to justifie is to absolve or pronounce righteous , we cannot be so from our own righteousnesse which is imperfect , the scripture cals christ our righteousnesse cor. . . rom. . . as adams sinne was made ours by imputation we being in his loins , so christs righteousnesse is made ours we being in him the second adam . * piscator and mr vvotton make justification to be nothing but the remission of sins , and imputation of righteousnesse and the remission of sins the same thing ; a man being therefore accounted righteous , because his sins are not imputed to him , and they deny that the scripture ever saith christs righteousnesse is imputed to us . mr. baxter in his aphoris . p. . confesseth that the difference between justification and remission of sins is very small . mr. gataker in mr. vvottons defence , pag. . and also in his animadversions upon the disputes between piscator and lucius , and in his answer to gomarus , seems to distinguish between justification largely taken , and remission of sins . the righteousnesse by which we are justified and stand righteous before god , is not our own righteousnesse , but the righteousnesse of christ , phil. . , . cor. . . not the righteousnesse of christ as god the second person in trinity , but as mediator , god-man . in which there are two things : . the perfect holinesse of his humane nature , heb. . . . the perfect righteousnesse which he performed in doing and suffering according to the law , this is imputed to us . christs active obedience , his good works and holy life could never have been meritorious for us , nor brought us to heaven , if he had not died for us , therefore our justification and obtaining of heaven is ascribed to his bloud , as if that alone had done both , rom. . . heb. . . revel . . , , . his intercession and prayers had not been meritorious for us , if he had not died for us . the parts of justification : first , imputation of christs righteousnesse , that is , god accounting his righteousnesse ours , as if we had in our own persons performed it , rom. . , , . as there is a true and real union between us and christ ; so there is a real imputation of christs righteousnesse to us , cant. . . revel . . . a soul triumphs more in the righteousnesse of christ imputed , then if he could have stood in the righteousnesse in which he was created . the imputation of christs righteousnesse was first rejected by the jesuites . carl. consens . eccles. cathol . contra trid. de gratia c. . secondly , from thence there follows a forgivenesse of sins , cor. . . psal. . this is called hiding ones sins , blotting them out , burying them in the sea , dan. . . some say not imputing of sinne and imputing righteousnesse are not two parts , but one single act , there is the term from which and to which . there are two sorts of contraries , such which have both a real being , as white and black in colours . . privatively , as light and darknesse ; darknesse hath no being but the absence of light , so sinne and righteousnesse are two contraries , but sinne hath no being , for then god should be the authour of it , introduction of light is the expulsion of darknesse , not imputing sin , and imputing righteousnesse is one thing , else the apostles argument ( say they ) would not hold rom. . . where he alledgeth psal. . he brings that place which speaks of not imputing sinne to prove that we are justified by christs righteousnesse imputed . this they esteem their argumentum palmarium , saith gomarus * . thus they argue , paul here proves by the testimony of david , that justification is an imputation of righteousnesse , either by his words , or by words that are equipollent : not by his own words , therefore he proves it per verbornm aequipollentiam , and consequently those speeches , to impute righteousnesse , and forgive sins are equipollent , but a thing may be proved also , saith gomarus , by force of consequence , and m. g●taker saith the argument is weak . christ dying is the deserving and satisfactory cause to gods justice , whereby we obtain justification and remission of sins . some hereticks hold god was never angry with man , only men were made enemies by their own sins , and do therefore conclude that satisfaction by christs bloud , as by way of a price is a falshood , and all that christ did by dying and suffering , was only as an example to teach us in what way we are to obtain remission of sins , and therefore according to them justification is a pardoning of sin without christ as a mediator . arguments to the contrary : . christ is called a redeemer , rom. . . cor. . . and iob , i know that my redeemer liveth . he is a redeemer , and we obtain our justification by this redemption , therefore he is the meritorious and deserving cause of it , he hath redeemed us by his bloud , and we are bought with a price . . he is a mediatour tim. . and he is the mediatour of the new testament . these things are implied in that . that god and men were equally disagreeing , god was alienated from men , and men from god. . christ came that he might pacifie god angry with us , and convert our hearts who were rebels against him . . the means by which this was done , the death of this mediator , as appeareth heb. . , . . from those places where christ is called a propitiation , iohn . . in allusion to the mercy-seat , exod. . . & numb . . . two things are implied here , . that god was exceeding angry with us for our sins . . that christ did pacifie him by his bloud . the mercy-seat was called also the oracle , because god answered by it ; and the covering , because it covered the ark , in which were laid up the tables . christ is compared to this both in regard of his prophetical office , because god doth by him declare his will , as also in regard of his priestly office , because by this god is pleased . . from the places where christ is said to be a sacrifice , ephes. he gave himself an offering and a sacrifice ; and in the hebrews , christ was once offered ; whence note , . that christs death is a true offering and sacrifice . . it was done in the dayes of his flesh for the destruction of sin . . all those places must needs prove christ to be the meritorious cause where christ is said to take away our sins , and the punishment from us , isa. . he bore our iniquities , cor. . . when were we justified , seeing justification is a change not of our quality but state ? some say it was an eternal transaction before all time , onely manifested to us by the spirit . there are four set periods of justification : first , in gods purpose , which reacheth as far as the eternal transactions between god and christ , such as were set down in the lambs book . secondly , when christ did in the name and stead of sinners perform that which was the matter of their justification , but in neither of these periods was the soul translated out of the state of nature into the state of grace . thirdly , actually , at that moment when we come to own christ as a saviour by beleeving . fourthly , when the spirit which translates the soul out of the state of nature into the state of grace , makes it known to the soul. others say there are five ( as it were ) periods or degrees of justification : . when the lord passeth a sentence of absolution on men at their first conversion , immediately upon their union with christ , act. . , . . he that is justified fals into daily transgressions , therefore there must be a daily imputation and application of the death of christ , iohn . . . there is a high act of justification after great and eminent fals , though there be not an intercision , yet there is a sequestration , such cannot then plead their right . davids sinne of adultery and murder made a great breach upon his justification , therefore he prayes god psal. . to purge him with hysop , to apply anew the bloud of christ. . there follows a certification , a sentence passed in the soul concerning mans estate , iohn . . rom. . , . . justification is never perfected till the day of judgement , act. . . then sentence is passed in open court before men and angels . of preparatory works to justification ; the th article of the church of england saith , works done before the grace of christ or justification , because they are not done as god hath commanded them , we doubt not but they are sins . matth. . a corrupt tree brings forth corrupt fruit . heb. . without faith it is impossible to please god. tit. . . to the defiled all things are defiled . whether these works without faith merit ex congruo ? potest homo nondum reconciliatus per opera poenitentiae impetrare & mereri ex congruo gratiam justificationis . bellarm. l. . de grat . & lib. arbit . c. . the papists say , one must dispose and sit himself by alms and repentance to partake of christ , this they call meritum ex congruo , and then ( say they ) one receives primam gratiam . see cor. . . rom. . , . we confesse that god is not wont to infuse saving grace , but into hearts fitted and prepared , but he works these preparations by his own spirit . see b. dav. determ . of quaest. . whether works with faith deserve grace ex condigno ? we say not ( as bellarmine * chargeth us ) that the works of the regenerate are simply sins , but in a certain respect . the papists say , after one is made a new-creature he can perform such works as have an intrinsecal merit in them , and then by their good works they can satisfie for their smaller offences . secondly , they have such a worth that god is tied ( say some of them ) by the debt of justice : others say , by the debt of gratitude to bestow upon them everlasting glory . some say , they deserve this ex natura operis : others say , tincta sanguine christi , being died with the bloud of christ this is a damnable doctrine , throws us off from the head to hold justification by works . our good works as they flow from the grace of gods spirit in us , do not yet merit heaven . . from the condition of the worker , though we be never so much enabled , yet we are in such a state and condition that we are bound to do more then we do or can do , luk. . . we cannot enter into heaven unlesse we be made sons , come ye blessed of my father ; and the more we have the spirit enabling us to good , the more we are bound to be thankful rather then to glory in our selves ; againe , we are sinners , the worker being a servant , sonne , sinner , cannot merit . . from the condition of the work , those works that merit heaven must have an equality and commensuration as a just price to the thing bought , but our works are not so , rom. . . those sufferings were the most glorious of all ▪ when paul was whipt , imprisoned , ventured his life , he doth not account these things considerable in respect of heaven . see rom. . . iam. . . ioh. . . rom. . . & . , . ephes. . . and d. s●lat . on rom. . p. . to . they say , the protestants so cry up justification by grace that they cry down all good works , at least the reward of them ; we say , there is a reward of mercy psa. . lat . end . bona opera non praecedunt justificandum , sed sequuntur justificatum . aug. bona opera suxt occultae praedestinationis indicia , futurae foelicitatis praesagia . bernard . de gratia & libero arbitrio . extra statum justificationis nemo potest verè bona opena satis magnificè commendare . luther . more hath been given in this land within these threescore yeares to the building and increase of hospitals , of colledges and other schools of good learning , and to such like workes as are truly charitable , then were in any one hundred years , during all the time and reign of popery . dr. willet confutes the calumny of the romanists , charging our doctrine of justification by faith only , as a great adversary to good works . for he proves that in the space of sixty years since the times of the gospel lb lb hath been bestowed in the acts of piety and charity . whether we be justified by inherent or imputed righteousnesse ? we do not deny ( as the papists falsly slander us ) all inherent righteousnesse , cor. . . nor all justification before god by inherent righteousnesse , kings . . but this we teach , that this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before gods tribunal , for which he is pronounced to be innocent , absolved from death and condemnation , and adjudged unto eternal life . the church of rome holdeth not this foundation , viz. the doctrine of justification by christ , cor. . . . they deny justification by the imputation of christs righteousnesse , yea they scorn it , and call it a putative righteousnesse . . they hold justification by inherent righteousnesse , that is , by the works of the law , gal. . . the papists * place the formal cause of justification in the insusion of inherent righteousnesse . the opinion is built upon another opinion as rotten as it , viz. perfection of inherent righteousnesse ; for if this be found to be imperfect ( as it will be alwayes in this life ) the credit of the other opinion is lost , and that by consent of their own principles , who teach that in justification men are made compleatly righteous . cor. . . our sinne was in christ not inherently but by way of imputation , therefore his righteousnesse is so in us . see act. . , . phil. . . the papists acknowledge all to be by grace as well as we , but when we come to the particular explication there is a vast difference , they mean grace inherent in us , and we grace without us , that is , the love and favour of god. arguments against them : . that grace by which we are justified is called the love of god , rom. . . not love active whereby we love god , but love passive , that is , that whereby we are loved of him , rom. . all our salvation is ascribed to the mercy of god , which is not something in us , but we are the objects of it , titus . those words imply some acts of god to us which we are only the objects of . to be justified or saved by the grace of god is no more then to be saved by the love , the mercy , the philanthropy of god , all which do evidently note that it is not any thing in us , but all in god. . grace cannot be explained to be a gracious habit or work , because it is opposed to these rom. . . titus . . ephes. . . by grace is as much as not by works , not of our selves . . it appears by the condition we are described to be in when justified , which is set down rom. . a not imputing sin , a justifying the ungodly ; the apostle there instanceth in abraham who had so much inward grace in him , yet was considered in justification as unholy , and he was justified in this , that god imputed not to him the imperfections he was guilty of . for the imputation of christs righteousnesse there is justitia mediatoris that is imputed , not justitia mediatoria , as they say in logick , natura generis communicatur , non natura generica . the righteousnesse by which the just are justified before god is justitia legis , though not legalis , isa. . he bore our sins in his body on the tree ; he was made sin for us . see rom. . . to speak properly , the will or grace of god is the efficient cause of justification , the material is christs righteousnesse , the formal is the imputing of this righteousnesse unto us , and the final is the praise and glory of god ; so that there is no formal cause to be sought for in us . some say , but falsly , the righteousnesse by which we are formally justified before god is not the righteousnesse of christ , but of faith , that being accepted in the righteousnesse of the law , fides tincta sanguine christi . whether inherent justice be actual or habitual ? bishop davenant cap. . de habituali justitia , saith , a certain habitual or inherent justice is infused into all that are justified , iohn . . cor. . . gal. . . cor. . , . pet. . . all those that are justified do supernatural works , ergò , it is certain that they are endued with supernatural grace and holinesse . we are said to be righteous , from this inherent justice we are said to be just , and that by god himself , gen. . . heb. . . luk . . & . . pet. . . bellarmine , lib. . de iustificatione , cap. . prop. . saith , propter incertitudine●● propriae justitiae , & periculum inanis gloriae , tutissimum est fiduciam in sola dei misericordia & benignitate reponere ; by which saying he overthrows all his former dispute about inherent righteousnesse . whether we be justified by the passive obedience of christ alone , or also by his active ? in this controversie many learned divines of our own differ among themselves , and it doth not seem to be of that importance that some others are about justification . we are justified in part by christs active obedience , for by it we obtain the imputation of that perfect righteousnesse which giveth us title to the kingdom of heaven . seeing it was not possible for us to enter into life , till we had kept the commandments of god , mat. . . and we were not able to keep them our selves , it was necessary our surety should keep them for us , dan. . . rom. . . rom. . . the scripture seemeth to ascribe our redemption wholly to christs bodily death , and the bloud that he shed for us , eph. . . rev. . . but in these places the holy ghost useth a synecdoche , it putteth one part of christs passion for the whole : . because the shedding of his bloud was a sensible sign and evidence that he died for us . . this declared him to be the true propitiatory sacrifice that was figured by all the sacrifices under the law. some urge this argument , by christs active obedience imputed to them , the faithful be made perfectly righteous , what need is there then of his passive righteousnesse ? need there any more then to be made righteous ? christ fulfilled the duty of the law , and did undergo the penalty , that last was a satisfaction for the trespasse which was as it were the forfeiture , and the fulfilling the law was the principal , psal. . . ior. . . gal. . . some to avoid christs active obedience , question , whether christ as man was not bound to fulfill the law for himself ? all creatures are subject to gods authority . yet this detracts not from his active obedience , partly from his own free condescension , and partly because his whole person god and man obeyed . chap. vii . of the parts and termes of iustification , remission of sins , and imputation of christs righteousnesse . justification is used so largely in the scripture , as to comprehend under it remission of sins ; but if we will speak accurately there is a difference between remission of sin , and the justification of the sinner . the justification of a sinner properly and strictly is the cleansing and purging of a sinner from the guilt of his sins by the gift and imputation of the righteousnesse of his surety jesus christ , for which his sins are pardoned , and the sinner freed from the punishment of sinne , and received into the favour of god. remission or forgivenesse of sins may be thus described . it is a blessing of god upon his church procured by the death and passion of christ , whereby god esteems of sinne as no sinne , or as not committed . or thus , it is an act of grace acquitting the sinner from the guilt and whole punishment of sin . every subject of christs kingdom hath his sins pardoned , isa. . ult . this is one of the priviledges of the church in the apostles creed , acts . , . and all his sins totally pardoned , exod. . , . micah . , . this is a great priviledge , psal. . . exod. . . it is no where to be had but in the church , because it is purchased by christs bloud , and is a fruit of gods eternal love . remission of sins is the principal part of redemption , col. . . ephes. . . one of the chief things in the covenant , ier. . heb. . the holy ghost seldom names it without some high expression , psal. . ephes. . remission of sins , and of which . this remission is both free and full , isa. . . ezek. . , . heb. . . manasseh , salomon , paul , mary magdalen were great sinners , yet pardoned . god doth of his own free grace and mercy forgive us our sins , psal. . . rom. . . eph. . . ioh. . . the word remitting or forgiving implies that sinne is a debt or offence , as christ cals it in his form of prayer . god is said to forgive when he takes away the guilt , and frees us from condemnation , isa. . . secondly , the inward cause in god which moves him to it is his grace , for god might have left all mankinde under the power of their sins , as he hath done the devils . thirdly , the outward meritorious cause is the bloud of christ. paul in the epistle to the hebrews largely shews , that it was the bloud of christ typified by the sacrifices that purgeth us from our sins , by christs merits gods grace is obtained . fourthly , the instrumental cause is faith , rom. . . & . . not considered as a work , but as an act of the soul receiving and applying christ to us , not going out to him as love doth , for then it were a work . fifthly , the immediate effect of it is sanctification , and the healing of our nature , rom. . . to be cleansed or washed from sin implies both the taking away the guilt of it , and giving power against our corruptions . for these six thousand years god hath been multiplying pardons , and yet free grace is not tired and grown weary . our sins are covered , psal. . . as a loathsom sore , cast into the sea , micah . . as pharaoh and the aegyptians , blotted out as a debt in a book , isa. . . psal. . . object . we have forgivenesse of sins upon a price , therefore we are not freely forgiven . answ. forgivenesse of sins and christs satisfaction may well consist , whatsoever it cost christ it costs us nothing . . it was infinite grace that god should ever intend to pardon a wretched sinner , ephes. . . . that he should give his son for this , and that this sinner should be pardoned , and not another . object . god will not forgive except we repent and beleeve , acts . . & . . answ. god promiseth forgivenesse to such only as repent and beleeve , but they have forgivenesse meerly from the grace of god , not from the worthinesse of their beleeving or repenting , hos. . . these graces are freely given them , to you it is given to beleeve , and god hath given repentance to the gentiles . to whom it appertains to remit sins . the power of remitting sins belongs only to god , i , even i blot out thy transgressions , isa. . . that is true in the gospel , though not well applied , who can forgive sins but god only ? because it is an offence against him , that you may know who hath power ( saith christ ) to forgive sins , i say unto thee , walk ; he only by his own power can forgive it , who by his own power can remove any judgement the effect of sinne . ministers are said to remit sins , iohn . . but that is because they have a special office to apply the promises of pardon to broken hearts . see luk . acts . . the ministery of reconciliation is committed to them as to the embassadours of christ , cor. . , , . an confessio auricularis sit necessaria ad remissionem peccatorum ? whether auricular confession be necessary to the remission of sins ? the church of rome a will have it necessary for every one to confesse unto a priest all his deadly sins ( and such indeed are all whatsoever without the mercy of god in christ , rom. . ult . gal. . . ) which by diligent examination he can finde out , together with the severall circumstances whereby they are aggravated . nothing will suffice to procure one that is baptized remission of sins without this confession , either in re , or in voto , as bellarmine b doth expound it . this is no small task which they impose upon the people of christ , quid molestius , quid onerosius ? saith bellarmine ; therefore sure they had need to have good warrant for it , especially being so peremptory as to anathematize all which shall refuse to subscribe unto them . no general councel untill that of laterane under innocent the third ( about twelve hundred years after christ ) decreed a necessity of auricular confession . erasmus ad act. . affirmeth , that it was not ordained by god , nor yet practised in the ancient church after christ. the hinge of the question is not concerning confession of sins in general unto a minister , but of particular sins ; neither whether we may , but whether we ought necessarily purpose a manifestation of every known mortal sin , and the grievous circumstances thereof , or otherwise stand hopelesse of all remission of our sins . b. mort. appeal , l . c. . s. . there is no ground in scripture for it , but much against it , in that the scripture in many places sheweth it sufficient , except in some cases , to confesse unto god only . besides such confession as papists require , viz. a particular enumeration of all mortal sins with their several aggravating circumstances , is not possible , and therfore not of divine institution . cardinal cajetane on iam. . acknowledgeth , non agi de sacramentali confessione . that confession matth. . . . was not made of every one apart , of every particular fault they had committed , and secretly in st iohns ear . . the greek word signifieth confession of known faults , and overthroweth the recital of secret sins which ear-confession requireth . . it is contrary to the nature of the meeting , which was publick . . to the nature of a sacrament administred , which being publick required a publick confession of mans corruption . . this was but once , and before baptism , and not as the papists have it here , and before the lords supper . cartw. in loc . the apprehension of the pardon of sin will sweeten every condition : . sicknesse , mat. . . . reproach , cor. . . . imprisonment , rom. . . . it will comfort one in the remainders of corruption , rom. . . . deadly dangers , the angel of god ( saith paul ) stood by me this night , whose i am , and whom i serve . . it will support us at the day of judgement , act. . . reasons . . because sin in the guilt of it doth imbitter every condition , even death it self , cor. . . then one looks upon every crosse coming from god as an avenger , ierem. . . and upon mercies as given him to fat him to destruction . secondly , this makes a man look upon every affliction as coming from a fathers hand , when he can look on sinne as pardoned , heb. . . there is an ira paterna . thirdly , remission of sins gives him boldnesse at the throne of grace , ephes. . . iohn . . how to know whether our sins be pardoned : . did you ever repent for sin , that is a necessary condition ( though not a cause ) of the forgivenesse of it , act. . . . examine your faith in christ , rom. . . being justified by faith we have peace with god. . remission and sanctification go together , heb. . . . there is a witnesse of bloud , iohn . . the spirit of god gives testimony of our justification as well as sanctification . whether peccata remissa redeant ? whom god justifieth , rom. . . that is , forgiveth their sins , them he glorifieth . the remission of sins is perfect , it makes as if the sin had never been , it is called blotting out and throwing into the bottom of the sea , taking of them away ; there is much difference between taking away the guilt and power of sinne , the later is taken away by degrees and in part , but the guilt of sinne is quite discharged , he will remember them no more ; the godly who have their sins fully remitted , do feel the sting and terrour of it in their consciences , as david psal. . yet it is not because it is not forgiven , but to make us humble and taste of the bitternesse of sin , thou maist yet take as much comfort in the pardon of all thy offences as if they had never been acted by thee . when god hath pardoned the fault all punishment is not necessarily taken away , but only punishment which is satisfactory to gods justice . remissa culpa remittitur & poena , isa. . . how are we healed , if notwithstanding christs passion and satisfaction , we are to be tormented for our sins with most bitter torments ? god is fully reconciled by christs satisfaction with the truly penitent , rom. . , . the chastisements of gods people come from a loving father , and are medicinal not penal . this overthrows , . popish indulgences , viz. relaxations from satisfactory pains in purgatory flames after this life , which rivet fitly termes emulgences . . prayers for the dead . where sins are forgiven , whether only in this world ? that parable matth. . is brought by some to prove that they are not only forgiven here ; this man who was forgiven ( say they ) because he did not do as he should , therefore had he all his former debts laid to his charge : nothing is argumentative from a parable , but what is from the scope and intention of it . this is the time only wherein a sin may be forgiven ; the foolish virgins would have got oyl when it was too late , but then they ran up and down to no purpose ; thus it is with all after death , then comes judgement , to day is the time of repentance , reconciliation , it is too late to cry out in hell , thou wilt be drunk , unclean no more . chap. viii . ii. imputation of christs righteousness . to impute in the general is to acknowledge that to be anothers which is not indeed his , and it is used either in a good or bad sense ; so that it is no more then to account or reckon . it is the righteousnesse of christ imputed to us and accepted for us by which we are judged righteous . blessed is the man to whom the lord imputeth right co●snesse without works , and again , that justifieth the ungodly . there is no appearing before god without the righteousnesse of christ , revel . . . if we be sinners by the imputation of adams sin , then are we also righteous by the imputation of christs righteousnesse , rom. . , . because his disobedience is imputed to us . peccatum adami it a posteris omnibus imputatur , ac si omnes idem peccatum patravissent . there is some difference between the imputation of our sins to christ , and his righteousnesse to us , for though our sinne was by imputation his , as his righteousnesse by imputation ours ; yet the manner of this imputation is not to be urged , as bellarmine would stretch it by our tenets , as by christs righteousnesse imputed to us , we are righteous truly though not inherently , yet christ by our sins cannot be called a sinner truly , he was reckoned among sinners , and god laid our sins upon him , yet he cannot be called a sinner , because he took our sins upon him not to abide but vanquish them , he so took them on him that he took them away , but his righteousnesse is so made ours as that it is to abide in us . object . the righteousnesse of christ as it flows from him being god and man is infinite , but we need no infinite righteousnesse , for we are not bound to do any more then adam was , he was not bound to be infinitely righteous . answ. christ must needs have infinite righteousnesse to be a mediatour , and to satisfie the justice of god , but for that righteousnesse which is communicated to us , it is so farre given as we need it , therefore some partake of it more , some lesse . three things will help us to judge whether we have christs righteousnesse : . if thou laist hold upon christ by faith , and choosest him to be thy lord , and adherest to him with all thy heart . . if thou loathe thy self in thy approaches to god , as the publicane , luke . . where ever christ puts on the soul imputed righteousnesse , he fails not to give inherent , cor. . . tit. . , . means to get the righteousnesse of christ : . labour to be thorowly convinced of thy own miserable condition , what a vile sinner thou art , rev. . lat . end . . study much the holinesse and purity of gods nature , iob . . study much christs righteousnesse . see mr burr . on matth . . . how beautiful a garment is the righteousnesse of god. . christs willingnesse to have thee put it on by faith . . put it on by faith , rely on christ , venture thy soul on him . whether god sees sin in justified persons . god is not so affected with the sins of his people ( to whom he is reconciled ) as to be an enemy to them for them , but he is angry with them for their sins , exod. . . deut . . reproves them , numb . . . and often punisheth them for them , kings . , , . cor. . , . they are said to be committed in his sight , psal. . . that text numb . . . is sufficiently vindicated from the antinomians by m. gataker in his treatise on the text , and * elswhere . that place hab. . . & . agrees with that in numbers , videt visione contemplationis , non visione comprobationis , he sees it because he beholds it , but not without displeasure and detestation , although he bear for a time . god could bestow such a measure of grace on his people , and so guide them with his spirit that they should not sin , but he doth not dispense his grace and spirit in such a measure as to keep his people free from sin , for then they should have no use of the lords prayer to beg remission of sins . the priests in the old testament offered first for their own sins , and then for the sins of others ; and christ taught the apostles in the new testament to pray , forgive us our debts , as we forgive our debters . chap. ix . whether one may be certain of his iustification . the scripture holds out assurance in reference , . to faith , heb. . . . hope , heb. . . . love , iohn . , . our knowing our justification is called the first fruits of the spirit , rom. . . the witnesse of the spirit , rom. . . the sealing of the spirit , ephes. . . the earnest of the spirit , cor. . . one may be certain . of his justification , isa. . . . of his adoption , isa. . . . of his perseverance in gods favour unto the end , psal. . . . that after this life he shall inherit eternal glory , cor. . . iohn . . there is a three-fold certainty , . moral , this consists in opinion and probability , and admits of fear . . of evidence , either external of things particular and obvious which comes by the senses , or internal , by the understanding and energy of principles . . of faith , this certainty is the greatest and exceeds the evidence of the outward senses , or the knowledge and understanding of all principles , because that full assurance of faith relies on the divine promises . faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plena certioratio , heb. . . words that signifie a sure and certain establishment . assurance of gods grace and favour to save a mans self in particular is wrought in the hearts of those that have it in truth , in three degrees . first , they apprehend a possibility of it , when the heart is convinced of sinne , and wounded with sinne , when the law cometh in such power , the sinne reviveth and a man dieth , that is , findeth himself dead or in a damnable estate , even then the promises of the gospel being believed and acknowledged for first true , do cause the dejected spirit to support it self with this thought , the lord can forgive , can accept me , be a saviour to me . there are mercies enough in him , merits enough in christ , it is not impossible but that i even i also may be taken into grace . so the leper came to our saviour , saying , lord if thou wilt thou canst make me clean ; and the blinde men being asked by christ , believe you that i can do this for you ? said , yea lord ; to which he replied , be it unto you according to your faith . secondly , they apprehend a probability of it , not alone god can save me , but it may be also that he will , who can tell but god will have mercy upon us that we perish not ? as did the ninevites ; and hezekiah did wish that isaiah should cry mightily , if so be that the lord of heaven would hearken to the words of senacherib and deliver them . when bartimeus the blinde man came crying after christ , at first he was perswaded that christ could cure him , but then when he called him , and the people told him so much , he cast off his cloak and came running with more life , he began to be perswaded then that like enough christ meant him some good , and would restore him his sight . thirdly , they apprehend a certainty , a mans soul concludeth , the lord will pardon , will save , is reconciled , will deliver : god is my shepherd , i shall not want . thus doth assurance grow in the saints from weak beginnings ; first , he saith , i am sure god can save , and therefore i will run to him , then hopes god will help , and therefore i will continue seeking ; lastly , i am sure god will save , therefore i will most confidently rely upon him . there is a three-fold assurance : . of evidence , it is the duty of every christian to attain this . . of affiance which god doth accept of . . of obsignation , which god vouchsafes to some in bounty , whereby god doth so firmly seal the faith of some , as if he had told them that he did die in particular for them , this assurance really excludes doubtings , and is given to men after long and fiery trials , when they have stood in an eminent way for christ , as did the apostles and martyrs . some have been so swallowed up with joy , that they have cried out , lord humble me ; one to whom god revealed his election could neither eat , drink nor sleep for three dayes space , but cried out , laudetur dominus , laudetur dominus . gods people may have an infallible and setled assurance of their being in the state of grace , and their continuance therein . this may be proved , . from scripture . there is an expresse promise to this purpose , isa. . . see cor. . . heb. . . iohn . . to . & . . & . . ep. . . reason , . from the nature of this estate the state of grace is called life , translated from death to life , and light , life and light cannot be long hidden . again , a man is brought into this condition by a great change and alteration , and many times also sudden , great changes chiefly being sudden will be easily perceived . it is a passing from death to life , a translating from the power of darknesse into the kingdom of his dear sonne . the state of grace doth alwayes bring with it an earnest combate and conflict between two things extreamly contrary one to the other , flesh and spirit , this battel cannot be fought in the heart , but the man will feel it . in the state of grace christ dwelleth in the heart by faith , and by his spirit , and the word dwelleth there , the inhabiting of such guests is evident , a king goes not in secret with his train , nor the king of glory . . the lord hath afforded such helps to his servants , as may bring them to the knowledge of their own estate and their certain continuance therein . the word of god layes down the general proposition , all that turn shall live , all that believe shall be saved , the sacraments bring the general promises home to each particular soul , being a particular word , as much as if god should come and sayto the child , if thou be not careles to seek regeneration , and to come to me for it , i will surely regenerate and wash thee . the lords supper is an actual word too , as if god had said , if thou hast confessed thy sins with sorrow and dost labour to be perswaded of my will to pardon them in christ , be they pardoned , be they healed . the spirit of god worketh with the word and sacraments to make both effectual , and to stablish , strengthen and settle the soul that it shall not be moved . it sealeth them up to the day of redemption , that is , not only marks them for gods own , but as an earnest of their inheritance assures them , that by the power of the spirit they shall continue so . thirdly , god requireth of them such duties as it were in vain or impossible to do if they might not be assured of their estate and the perpetuity thereof , cor. . . pet. . . to what purpose were proving or trying , if the matter by no means could be brought to any infallible evidence ? how can our calling and election be made sure , unlesse a man may be assured that he is in the state of grace , and shall continue therein for ever ? we are bound to love and desire the last coming of christ , which we cannot do untill we be certified of his love . lastly , we are bound to rejoyce in god and that alwayes , and that in tribulation , rom. . . pet. . . and when we are persecuted for well-doing , which no understanding can conceive to be possible , unlesse the soul be assured of life eternal , that is to say , that he both is and shall continue a true christian. can one be glad to suffer the hardest things for christ , if he know not whether he intend to save or destroy him . we should have confidence in prayer , ioh. . . cry abba father , rom. . . that is , speak it with confidence and courage , there should be perfect love to god , ioh. . , . the triumph of faith , rom. . it is the proper work of the spirit to settle the heart of a believer in the assurance of eternal happinesse , cor. . . rom. . . cor. . . there is a three-fold work of the spirit : . to reveal unto us the things of christ , to enlighten the minde in the knowledge of them , iohn . . . the spirit draws the image of these upon the soul , conforms our hearts to the whole tenour of the gospel , in the work of regeneration and progresse of sanctification . . it brings in evidence to our souls of our interest in these things , gal. . , . rom. . . it is difficult to attain assurance : . from our own corrupt nature which enclines us to both extreams contrary to this , to presume or despair , prov. . . ps. . . rev. . . . from the world , our friends flatter us , and others load us with slanders and discourage us , as iobs friends did him . . from satan whose chief engine next to hinder our conversion , is to keep us from assurance , and to delude us with false assurance , and he joyns with our unbelief to make us despair . see ephes. . . . the nature of the thing it self is very difficult , because it is a matter of great largenesse , one must forsake all sinnes and creatures , true and false graces are very like , lukewarmnesse and the smoaky flax ; there is a variablenesse of minde even in the converted , gal. . . there are three means of difference , whereby presumption and the true sense of gods love are distinguished : first , presumption grows from a carelesnesse of ones estate in that he examines it not by the word ; true assurance follows the most serious examination of ones estate . secondly , presumption goes without book ; true assurance rests it self upon the evidence of gods word . thirdly , presumption imboldens to sinne , and makes carelesse of good duties ; true assurance encourageth to all goodnesse and withdraws the heart from sinne . the proper and natural fruits of assurance : . an undervaluing of all things here below , psal. . , . it is spoken of christ who lived on the alms of his servants . . this will comfort us under all afflictions , psal. . . . our love will be the more abundant to god , cant. . . . it will make a man to prepare for glory , iohn . . . one will desire daily to be dissolved that he may be with christ. motives to get assurance : first , every wise man will labour to get a good thing as sure as he can . many will question our title to eternal life ; satan follows believers with many objections and temptations , our hearts will joyn with him . secondly , when this is once got , the soul is possessed of the most invaluable treasure of this world . to walk in the light of gods countenance is a priviledge , . of honour . . comfort , iohn . . assurance is useful in life and death , for doing and suffering . thirdly , the devil most opposeth it and labours to keep men in the dark , that is an uncomfortable doubtful condition , isa . . fourthly , it may be attained in gods ordinary dispensation , under the gospel the whole church had it , cor. . . means to get and keep it : i. to get it : first , as doubts arise get them satisfied , and as soon as sins are committed get them pardoned , iohn . . be frequent in proving thy self , the word is the rule of this trial and examination , proving is a comparing our selves with the rule , the precepts and promises of gods word , to see whether we be such as they require or not ; david saith , commune with your own hearts upon your beds . cor. . . the necessity and utility of it will prove it sit to be done . the necessity of it , because of our exceeding aptnesse to deceive our selves and mistake , and satans diligence to beguile us . else if we be false we shall slatter our selves in vain , if true we shall want the comfort of it . but often proving will chase out hypocrisie . . an humble , patient , self-renouncing heart is that frame of spirit from which this assurance will never long be absent ; never did god reveal himself more to any then paul , who was vile in his own eyes , the least of sinners and greatest of saints . . labour to get a high esteem of this priviledge , think how happy thou shouldst be if god were thine in christ , mat. . . psal. . . & . . & . . and beg this assurance at gods hands . . labour to know faith above all other graces , all assurance comes into the soul by faith ; know the nature and object of faith , the promises the lord hath made to imbolden thee ; say with paul , i know whom i have believed ; renew acts of faith , and treasure up experiences . frequently meditate on gods commandments to believe , and on his faithfulnesse . ii. to keep it : by what means assurance may be held fast and confirmed more and more . . for the judgement . . for practice . the judgement must be rectified in some things : first , it must be concluded as a truth , that a man may be the true childe of god , and have true faith and holinesse in him , and yet not enjoy this assurance , iohn . . to believe in the name of the son of god , and to know one hath life , are not one and the same thing . secondly , one must know that such doubts and objections which are raised up against his being the childe of god without ground out of the word , are to be rejected and sleighted . thirdly , one must be rightly informed of the difference betwixt the obedience which the law and the gospel require , for both require obedience ( faith establisheth the law and makes a man become a servant of righteousnesse ) but the difference is exceeding great , the law exacteth compleat obedience , the gospel expecteth upright obedience . . for practice : first , renew repentance often , god often cloatheth such with garments of joy as tumble themselves in ashes , blessed are the mourners , for they shall be comforted . secondly , study sanctification , he must follow after holinesse that will see god , psal. . . constantly exercise grace , iohn . . thirdly , renounce all confidence in your own righteousnesse , and labour to be found in christ , having his righteousnesse , rom. . . fourthly , often and earnestly beg for the spirit of adoption to seal thee up to the day of redemption , and to reveal unto thee the things that are freely given thee of god. fifthly , communicate thy fears and doubts to thy brethren which be of understanding , and can consider and observe the consolations of god given them . chap. x. whether faith alone doth justifie . god justifies judicially , christs bloud meritoriously , faith instrumentally , works declaratively , rom. . , . rom. . . mar. . . luke . . act. . . the papists , socinians and remonstrants all acknowledge faith to justifie , but by it they mean obedience to gods commandments , and so make it a work , and not consider it as an instrument receiving christ and his promise . a papist , a socinian , a protestant saith , we are justified by faith , but dispositive , saith the papist , conditionaliter , saith the socinian , applicativè , saith the protestant . faith justifieth not as a quality * or habit in us , as the papists teach , ipsa fides censetur esse justitia , for so it is a part of sanctification , but as it is the instrument and hand to receive christ who is our righteousnesse , much lesse as it is an act , as socinus and his followers teach , as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum credere , did properly justifie , if we should be justified by it as it is an act , then we should be justified by our works , and we should be no longer justified actually then we do actually believe , and so there should be an intercision of justification so oft as there is an intermission of the act of faith , but justification is a continued act . we are justified only by faith , for what else in scripture mean those many negatives , not by works , rom. . . gal. . . titus . . not of works , rom. . . ephes. . . not according to works , tim. . . without works , rom. . . not through the law , rom. . . not by the works of the law , rom. . ▪ without the law , rom. . . not but by faith , gal. . . how can a man be justified by his works when he himself must be just before the works can be , gen. . . good works make not a man good , but a good man makes a work good , and shall that work which a man made good return again and make the man good ? when we say , faith alone doth justifie , we do not mean fidem solitariam , that saith which is alone ; neither do we in construction joyn sola with fides the subject , but with justification the predicate , meaning that true faith though it be not alone , yet it doth justifie alone , even as the eye , though in respect of being it is not alone , yet in respect of seeing , unto which no other member doth concurre with it , it being the only instrument of that faculty , it is truly said to see alone , so faith though in respect of the being thereof it is not alone , yet in respect of justifying , unto which act no other grace doth concur with it , it being the only instrument of apprehending and receiving christ , is truly said to justifie alone . when we say by faith only , this opposeth all other graces of the same order , but not the merits of christ , or the efficacy of gods grace , the apostle rom. . makes it all one , to prove a man justified by grace , christ , and by faith . it is to be considered as alone in the act of justification , but not in the subject justified , therefore that is a reproach cast on protestants to call them solifidians . what the judgement of the catholicks before the councel of trent was in this matter of justification , b. carlton proves out of contarenus . we are said to be justified by faith , to live by it , to be saved by it , to have it imputed unto us for righteousness : all which is to be understood not principally , immediately , meritoriously in regard of any worth or dignity of it , or efficaciously in regard of any power or efficacy in it self , but mediately , subserviently , organically , as it is a means to apprehend christ his satisfaction and his sufferings , by the price and merit whereof we are justified , saved , and stand as righteous in gods sight , and as it hath a special respect and relation thereto . mr. gataker against saltmarsh , shadows without substance , pag. . in the covenant of works , works are considered as in themselves performed by the parties to be justified and in reference unto ought done , or to be done for them by any other ; whereas in the covenant of grace , faith is required and considered , not as a work barely done by us , but as an instrument or mean whereby christ is apprehended and received , in whom is found , and by whom that is done , whereby gods justice is satisfied , and life eternal meritoriously procured for us , that which carrieth the power and efficacy of all home to christ. object . faith is a work , therefore if we be justified by faith , then by workes . answ. with faith we must joyn the object of it , viz. christ , fides justificat non absolutè , sed relativè sc. cum objecto , non efficiendo sed afficiendo & applicando . the scripture saith , we are justified by faith , and through faith , but never for faith , or because of our faith , per fidem , ex fide , non propter fidem . we can only be justified by that righteousnesse which is universal and compleat , faith is a partial righteousnesse , phil. . . and as imperfect as other graces . object . gal. . . knowing that a man is not justified by the works of the law , but by the faith of iesus christ. answ. but is adversative , that is , by faith alone . . only faith receives christ and a promise . faith justifies by the meer ordination of god , that on the receiving of christ , or resting on him we shall be justified . the proper act of faith which justifieth , is , the relying on christ for pardon of sin . to justifie doth not flow from any act of grace , because of the dignity and excellency of that act , but because of the peculiar nature , that it doth receive and apply , therefore to receive christ and to believe in him is all one , and faith is alwayes opposed to works . bellarmine objects , that to apply is a work or action ; it is true , it is a grammatical action , but a predicamental passion . but saith bellarmine , love layeth hold on christ , and by love we are made one , but yet there is a difference , love makes us one with christ extramittendo , faith intramittendo , and besides love joyneth us to christ after we are made one by faith , so that it cannot justifie us . paul and iames do not contradict one another ; paul sheweth what is that which justifieth , and iames sheweth what kinde of faith justifieth , viz. a lively effectual faith . iames sheweth that faith justifieth quae viva , paul sheweth that it doth not justifie qua viva , which is a great difference though the remonstrants scoffe at such a nicety , who would give a lemmon-paring for the difference ? whether sanctification precede justification . bishop downame in his appendix to the covenant of grace , doth oppose my worthy tutor m. pemble for holding this opinion , but perhaps a distinction may solve all . as sanctification is taken for the act of the holy ghost working holinesse into us , so it goes before faith and justification , so the apostle puts it before justifying , saying cor. . . but ye are sanctified , justified ; but as it is taken for the exercise of holinesse in regard of amendment of heart and life , so it follows justification in nature , but it is joyned with it in time . the apostle rom. . . placeth vocation before justification , which vocation is the same thing with the first sanctification or regeneration . see act. . . chap. xi . of sanctification . having spoken of the relative change , or of our state in adoption , justification , i shall now speak of the moral change of our persons and qualities in sanctification . although we distinguish between justification and sanctification , yet we acknowledge that they are inseparable , and that one doth necessarily follow the other . to sanctifie sometimes signifies first , to acknowledge the holinesse of a thing , so god is said to sanctifie himself , and his own name , or to use it according to its holinesse : so we are said to sanctifie the lord and the sabbath-day , that is ; use it holily . secondly , to make holy , so a person or thing may be said to be made holy three wayes : . when it is separated from a common use . . when it is devoted to god , made peculiar to him , so one might sanctifie a house or beast . . when it is cleansed and purged from all filthinesse and naughtinesse . in the two first senses it is opposed to common and prophane , in the last to unclean in scripture , such are goods , houses , the temple . what sanctification is . some describe it thus : it is the grace of god dwelling in us , by which we are inabled to live a holy life . it is a supernatural work of gods spirit , whereby the soul and body of a beleever are turned to god , devoted to him , and the image of god repaired in all the powers and faculties of the soul. it is a resolution of will and endeavour of life to please god in all things , springing from the consideration of gods love in christ to mankinde revealed in the gospel . sanctification is a continued work of the spirit flowing from christ as the head , purging a man from the image of adam , and by degrees conforming us to the image of christ. . it is an act of the spirit . the special work of the father is creation , of the sonne redemption , of the holy ghost sanctification . the father proposed and plotted the work of reconciliation . christ undertook the service , but the spirit is the unction that takes away all enmity that is within us . the spirit dwels in the saints virtually and operatively by his gifts , graces , comforts , and by exciting them . some dislike that passage of luther * , habitat ergo verus spiritus in credentibus non tantum per dona , sed quoad substantiam , though others of our divines follow him . the spirit of god is the efficient cause of sanctification . the sanctified are called such as are in the spirit , and walk in the spirit , if we mortifie the deeds of the flesh by the spirit we shall live . if any be led by the spirit he is the son of god ; and if any ▪ have not the spirit he is none of his , eze. . . the holy ghost useth the word of god , the doctrin of the gospel as its immediate instrument to work this holiness of heart and life . christ sends his spirit that by the word works faith and all graces . an act of the spirit flowing from christ as the head , common works of the spirit flow not from christ as the head , iohn . . col. . . christ is the common treasury of all that grace god ever intended to bestow , iohn . . the intendment of union is communication . . a continued work of the spirit to distinguish it from vocation , conversion , regeneration , it is stiled vocation , because it is wrought by a heavenly call , conversion , because it is the change of a mans utmost end , regeneration because one receives a new nature and new principles of action . the carrying on of this work in blotting out the image of old adam , and by degrees introducing the image of christ is sanctification , cor. . . therefore we must have supplies of the spirit , psal. . . sanctification is answerable to original corruption , and intended by the lord to be a plaister as broad as the sore . that was not one sinne , but a sinne that had all sinne : so this is not one distinct grace , but a grace that comprehends all grace . it is called the new man in opposition to the old man , because it makes us new , changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of adam , and to note the author of it , which is the spirit of god working it in us , called the holy spirit , because he is so in himself , and works holinesse in us , the divine nature , because it is a resemblance of that perfection which is in god , and the image of god for the same cause , because it maketh us in some degree like unto him . the moving cause is the consideration of the love of christ to mankinde revealed in the gospel , the matter of it , a resolution and constant endeavour to know and do the whole will of god revealed in his word , psal. . . & . . the forme ▪ a conformity to gods law or whole will so revealed , psal. . the end principal to glorifie and please god , secondary to attain his favour and eternal happinesse . the extent must be in all things , the subject of it is the whole man , the whole soul and body . sanctification reacheth to the frame of his heart . david hid the law of god in his heart , the inward man , therefore called a new-creature ; and outward conversation , therefore called a living to god , thess. . . the parts of it are two , mortifying and crucifying the old man with its lusts and affections , quickning the new man , bringing forth the fruit of the spirit . the properties of it : . it is sincere . . constant , therefore it is called a walking in the way of the lord. . imperfect here . . grows and proceeds toward perfection . a godly life is distinguished , . from the false goodnesse of the hypocrite , for that is willing sometimes to do gods will , not with such a setled will as to indeavour it , and willing in some things , not in all things to do gods will. the motive to that is only love of himself , or some outward thing . . from the perfect goodnesse which was required in adam in the covenant of works , for that was not only a will and endeavour to know and do , but an actual knowing and doing . they differ as much as shooting at the mark and hitting it . purity consists in freedom from mixture with that which is of a baser nature , as when silver is mixed with lead or drosse it is impure . all godly men must be pure , titus . . the apostle paul describes godly men by this epithete ; our saviour telleth his apostles , now are you clean , or pure ( all is one ) by the word which i have spoken unto you , joh. . . mat. . . ps. . . cor. . . he that hath this hope purisieth himself as he is pure . reasons . . because he hath to do with a god of pure eyes which can abide no iniquity nor unclean thing , and therefore one must be pure , else he cannot possibly be accepted with him , nor have any of his services favourably entertained . . the lord jesus by his spirit and word , and by faith doth dwell in the heart of his people ; now faith , the word and spirit , will purisie , all these are clean and pure things , of a cleansing and purging nature , therefore he in whom they be must be pure . purity or being purged is opposed to foulnesse and uncleannesse . uncleannesse is a deformity cast upon a thing through the cleaving to it of some thing worse and baser then it self . sinne is the uncleannesse of the soul which defiles it , and makes it deformed and unpleasing to god , so that he can take no delight in it , not admit it into any society and familiarity with himself ; purity is a freedome from sin , because that is the only thing which can pollute the soul. there is a double freedom from sinne , one when it is not at all in the soul , nor no spots or stain of it , and so no man is pure ; another when no uncleannesse is suffered to remain , but is washed off and purged away by the application of the bloud of christ , and the water of true repentance , so that no stain of sinne is there allowed or suffered to rest upon the soul , and this is the purity meant , sam. . . when a man is careful to observe , lament , confesse , resist , crave pardon of , and strive against all the sinful and corrupt fruits of his evil and naughty nature which cannot be altogether repressed . how far this purity must extend : . to the heart , which salomon wisheth a man to keep with all diligence , and of which the apostle saith , that faith purifieth the heart , because god searcheth the heart , and his pure eyes do principally look unto the inside . . to the tongue likewise ; salomon saith of the pure , his words are pure . . to the actions , psal. . . he then is a pure man which doth with such due care oppose and resist the sinfulnesse of his nature , that either it doth not break forth into sinful thoughts , words and deeds , or if it do , he labours presently to purge himself by confessing and bewailing the same before god , by humble begging of pardon , by renewing his purposes and resolutions of amendment , and by labouring to rest upon the bloud and merits of christ for pardon . he that doth this is altogether as free from sinne in gods account , as if he had not sinned , god esteeming him as he is in christ. the excellency of the work of sanctification : christians look on the grace of adoption , justification and spiritual wisdom , as high priviledges , but through the devils policy they look on this as a drudgery , whereas there is not a greater priviledge or higher favour ; all the subjects of christs kingdom are holy , isa. . . & chap. . they have gods image repaired in them , which consists in righteousnesse and true holinesse . holinesse is a conformity of the frame of the heart to the will of god. christs life is communicated to them , whereby they die to their corruptions , and labour to live according to the rules of the gospel . this is a great priviledge to be a saint . reasons , . because holinesse is the lords own excellency , it is his great attribute , he is glorious in holinesse ; the cherubims ( isa. . ) sing holy ; and the church sings so in the revelation . . it is the image of god wherein he created man , when he intended to make him a beautiful creature . see ephes. . . . it is a great part of the happinesse which the people of god shall enjoy in heaven to all eternity , ephes. . . . a soul that is empty of it is abominable in gods sight , psal. . . hab. . . there are but two sorts of creatures capable of holinesse , angels and men , the angels as soon as they were sin'd ▪ for ever thrust out of heaven , as soon as man sinn'd , god cast him out of paradise , and god left the greatest number of men to perish . . god every where pronounceth such blessed , and makes great promises to them . this priviledge is communicated to every one under the dominion of christs grace , isa. . from vers . . to . pet. . , . and to none else , the world is satans kingdom . this serves to comfort and cheer the soul , what ever god doth for any he never gives a greater pledge of his love then to sanctifie them . god gives holinesse for the onely great standing evidence of his favour ; holinesse is the evidence of thy election , calling , justification , adoption : justification and adoption have comforts which sanctification hath not , yet this cleares them to me . the work of sanctification is imperfect in all the servants of god , while they are in this world , rom. . per totum , the seventh and eighth chapters . cor. . . ephes. . . to the end . first , those gracious qualities which the spirit of god hath wrought in the soul , are but feeble and initial , cor. . we know , love , and beleeve but in part . secondly , there remains still a body of corruption , a depravation of all the faculties of the soul , which consists in aversnesse from that which is good , and pronenesse to all evil , therefore sanctification consists in mortifying those reliques of corruption , col. . . rom. . lat . end . iohn . lat . end . thirdly , while gods people are in this world no good things they do are perfect , yea they are all tainted with corruption , isa . . the lord could as easily make sanctification perfect , as justification . he hates the stain of sinne as well as the guilt , and the law requires a pure nature as well as pure life , but god suffers the work of sanctification to be imperfect , and these reliquiae vetustatis ( as augustine cals them ) remain . . because he would have his people fetch their life from the intercourse they have with christ , the exercise of faith , and delights that his people should stand in need of christ , if sanctification were perfect , christ should have nothing to give . . he would exercise his people in prayer and confessions . his people ask for themselves in prayer the destroying of corruption and perfecting of grace . . god loves to have his people nothing in themselves ; all christs course on earth was an abased condition , god would have his people like christ low and base . . the lord hath appointed that this life should be to his people a warfare . iob . . their great conflict is with their own lusts . . because he would have his people long to be in heaven , cor. . . . that he might thereby magnifie the grace of the new covenant above all that he gave in the old ; god gave perfect grace to angels and to adam and his posterity ; but that vanished away , yet now a spark of graces lives in a sea of corption . . hereby gods patience and forbearance is much exalted to his own people , numb . . , . therefore it is hard to discern whether the work of sanctification be wrought in us or no , because of the reliques of corruption . evidences of sanctification : . a heart truly sanctified stands in awe of the word ; sanctification is the law written in the heart , a principle put into the soul answerable to the duty the law requires , iohn . , . . the remainders of corruption and the imperfection of grace will be his continual burden , rom. . . cor. . . . there is a continual combate maintained betwixt sin and grace . . where there is true sanctification it is of a growing nature ; living things will grow , pet. . . mal. . , . . where there is true grace you shall especially see it when god cals you to great trials , natura vexata seipsum prodit , gen. . . means to get holinesse . only the spirit of christ bestowed upon thee by faith , ioh. . . the apostles arguments to holinesse are taken from their interest in christ. titus , the grace of god that brings salvation . faith in the bloud of christ , heb. . . see act. . . the word , john . . pet. . . the word read , heard , meditated in , transformeth the soul into its likenesse . the sacrament is a sanctifying ordinance , the death and merits of christ set before us , prayer , pray more for gods sanctifying spirit , thess. . . chap. xii . the parts of sanctification are two , mortification and vivification . i. mortification . vvhere grace is truly wrought it will be the daily study and practise of those that are sanctified , to subdue the body of corruption . this is called a dying to sinne , putting off the old man , crucifying the flesh , most usually the mortifying of it . there is a twofold mortification , and so vivification , say the schoolmen , . habitual and more internal , the work of gods spirit in our first regeneration , gal. . . whereby the dominion of sinne is subdued and brought under the power of gods spirit , this and internal vivification are the two parts of our conversion . . actual , practical and external , our own work , the daily practice of a childe of god , while he lives on earth , this flows from the other . every godly man walking according to christianity , doth daily in his ordinary course mortifie the body of corruption that dwels in him , rom. . , . ephes. . , , . col. . . gal. . . rom. . . mortifie ( or make dead ) is a metaphor taken from chiturgeons whose practice is when they would cut off a member to apply such things as will eat out the life of it , so our care must be to make the living body of corruption instar cadaveris . practical mortification , is the faithful endeavour of the soul to subdue all the lusts and motions which are prone to spring from our sinful flesh . it stands in three things : . a full purpose or bent of the heart ( the minde and will ) against sinne , when my will doth nolle peccatum , though it may be active . . in shunning all the occasions that serve as fewel to it . . in applying all such means as may subdue his corruptions . the practice of mortification is . a necessary duty . . one of the most spiritual duties in all christianity . . the hardest duty . the popish exercises of mortification consisting in their kinde of fasting , whipping , pilgrimage and wearing of hair-cloth next their skin , will never work true mortification in the heart , yet baals priests exceeded them in cruelty to themselves , king. . . see rom. . . col. . , tim. . . in these cases one doth not mortifie his corruptions : . such a one as lives in the voluntary practice of his sins , rom. . . the body of corruption may be wholly unmortified though it break not out in the ordinary and constant practice of any grosse sin , the seat and throne of sin is in the soul , the slavish fear of shame and punishment from men , or eternal damnation from god may keep a man from grosse sins . i shall lay down . motives or several meditations to quicken us to the study of this work every day . . means which god will blesse to one that is willing to have his lusts subdued . i. motives . consider . this is the great thing god requires at our hands as our gratitude for all the goodnesse he bestows on us , that for his sake we should leave those wayes that are abominable in his sight , rom. . . ephes. . , . peter . begin . deut. . . secondly , how deeply we have obliged our hearts to it by vow , oath , covenant in baptism , we have there covenanted to die to sinne , put off the old man , and so in the lords supper we shew forth the lords death , and when we have been in danger . thirdly , the manifold evils of unmortified lusts abiding in the heart . what makes thy soul loathsom and unclean in the eyes of god and angels but sin : what grieves god , pierceth his sonne , fights against him but this : what brings any evil upon thee but this : what is the sting of any affliction but onely thy sins : what strengthens death but it ? it is only thy sins that keep good things from thee , thy unmortified sins . fourthly , the absolute necessity of this work , if we mean to escape hell and everlasting damnation , de necessariis non est deliberandum , rom. . . cor. . . grave maurice at newport battel , sent away the boats , and said to his men , either drink up this sea or eat the spaniards . fifthly , the wonderful gain that will come to thy soul if the lord teach thee this duty . . in mortifying and destroying thy beloved lusts thou destroyest all other enemies with them , they all receive their weapons from thy sins . . all other mercies flow in a constant current , if thou mortifie thy corruptions , gods favour , the whole stream of the covenant of grace . ii. means of mortification . some use moral motives , from the inconvenience of sinne , death , the fear of hell and judgement , some carnal motives as esteem and advantage in the world ; others natural , moderate in things indifferent , and shunning the occasions of sinne , the meditating on the death of christ is the purest and most effectual way of mortifying sinne , pet. . . look upon christs death not only as a pattern but cause of mortification , iohn . . heb. . . . look upon sin as the causes of christs sufferings , zech. . . act. . . . consider the greatnesse and dreadfulnesse of his sufferings , rom. . . . the fruit of his sufferings , col. . . . reason must argue from the end of christs sufferings which was mortification as well as comfort and pardon , iohn . . ephes. . . improve the death of christ : . by faith , rom. . . & . . . by prayer , heb. . . . a preparation to this duty . labour daily to finde out thy sins ; we are naturally very prone to entertain a good opinion of our selves and discern not many evils in us . . study the law , rom. . i was alive without the law , but when i saw the inward motions of sinne were abominable to god , i died ; compare thy own soul with it . . study thy own wayes , when thou art crost , how art thou troubed ? say , is not this anger , when others reproach thee , how art thou troubled ? say , is not this pride and self-love ? . have an ear open to the admonition of faithful friends , leave not thy heart till it plead guilty . . make use of ordinances , the word read and heard , prayer , the sacrament : after he had commanded them to put off the old man , colos. . he saith , let the word dwell plentifully in you . david begs of god to strengthen him . . take heed and shun all the occasions that foment and cherish thy corruptions , . inward , thy own thoughts ; we cure the itch by cleansing the bloud . iob . . why should i think on a maid ? . outward , there are two of all sins , . idlenesse the devils cushion . . evil company . . upon special seasons there must be the solemn exercise of fasting and humiliation , because we must mortifie the inclinations of sin , iam. . . chap. xiii . ii. of vivification . there are two parts of a christians duty , dying to sinne and living to god. it is called living to god , rom. . . gal. . . to holinesse , the life of righteousnesse , rising to christ. it is first habitual , when the spirit of god infuseth such principles , where by we are able to live unto god. secondly , practical vivification is the constant endeavour of a beleever to exercise all those graces which the spirit of god hath planted in him . the life of a thing is the acting according to the principle of it , so something daily draws out the exercise of those holy graces the spirit of god hath wrought in him , prov. . . practical vivification reacheth to all things which concern christianity , but consists in two things : . the active bent and propensenesse of the inward man to the things of gods kingdom . . strength and ability to act according to the rule . the school-divines make this spiritual bent to stand in five things : . in oppugnatione vitiorum , the same with practical mortification . . in contemptu terrenorum . . in repulsione tentationum . . in tolerantia afflictionum . . in aggressione bonorum operum quamvis arduorum . this strength comes . from the principle within , the life of the habits . . the spirit of god dwels in them , and stirs them up to act . this new life is christs rather then our own . he is the root and author of the life of grace , iohn . . the gospel is the ministration of life , col. . . iohn . , . tim. . . there is a threefold life : . natural or personal . . politick . . divine or spiritual . . the natural life flows from the union of soul and body . . the politick life comprehends all those things which people perform one to another by vertue of their relations and associations of people together by lawes . thirdly , spiritual life which ariseth from the intercourse between god and the soul. there is a great similitude and dissimilitude between also the natural and spiritual life . they agree in these things , . natural life supposeth some generation , so doth spiritual life , therefore it is called regeneration , iohn . . . what the soul is to the body in the natural life , that is god to the soul in a spiritual life . as the soul is the principle of all the actions and operations in the body , so in the spiritual life christ works all but by the man. . so long as the soul is in the body , one is an amiable creature , when that is gone he is but a carkasse ; so , so long as god is with the soul it is in good plight . . where there is life there is sense and feeling ; spiritual life is seen by the tendernesse of the heart , ephes. . , . it is sensible of injuries done to it by sin , rom. . . or the decayes of it by gods absence . . where there is life there is a nutritive appetite , an instinct to preserve life , pet. . . this life is nourished by the ordinances and constant influences of the spirit . . where there is life there will be growth ; gods people grow more wise , solid . they differ thus . the union between the soul and body is natural , between god and the soul from free grace . . in the natural life there is an indigence till the soul and body be joyned , but there is no want on gods part though he be not united to the soul. . the soul and man united make one person , so do not god and the soul. . the natural life comes wholly from corrupt principles , and it is a fading life , iam. . . but he that lives this one life once , lives it for ever , ioh. . . this divine spiritual life stands in two things : first . we by our apostasie are fallen off from god , when god restores us to life , he restores us to his favour , ephes. . from v. . to the end , and so sin and the curse is removed . secondly , there is wrought in the soul a sutable frame of spirit to do the thing● agreeable to the will of god , an inward principle of holinesse , the repairing of gods image in us , ephes. . ch . quickned by him . christ is our life , and the fountain of this spiritual life three wayes : . he is the meritorious cause of it , he hath purchased all this for us by his bloud , he bare the wrath of god for us by his active and passive obedience . he hath merited that all this life should be communicated to us . . he is the efficient cause of it , works all this in and to us ; he sends his holy spirit into the souls of all those whom he means to save , applies to them their peace and pardon , and quickens them . . as he is the exemplar , rule and copy how our life should be led . the preaching of the gospel is the ministration of this life thus : . in the letter of it , though delivered by never so faithful ministers it is able to do nothing , therefore these things are often preacht and men not bettered ; when the spirit accompanies it , it is efficacious : see rom. . . phil. . . the preaching of the gospel is , . the only means of the revelation of this life , tim. . . . it is the divine seed , whereby the lord conveys this life , and begets it in the soul , pet. . , . this work of the gospel consists in five things ; . the preaching of the gospel opens the understanding , makes us see the misery of sinne , and the excellency of christ , and the things of god , ephes. . cor. . . it makes the will and affections to relish christs sweetnesse , perswades the heart to chuse him , and consent that god and they may be united in a league of friendship , this is the work of faith . . turns the heart from all evil wayes it walkt in ; men are said to be pull'd out of the power of satan . . creates in the soul , and stampes in it all the graces wherein gods image stands . . by administration of the promise and instruction fortifieth the soul , and makes one do all things belonging to this life . arminians give too much to man , and too little to christ. antinomians and familists give too much to christ , and too little to man. they give so much to christ that they abolish the nature and act of the creature , they say , christ must do all , and we can do nothing . they dream of an insensible motion without us , place grace in a naked apprehension , there must be not onely a work for us , but in and by us . the work of the father is in heaven , of christ on the crosse , of the spirit within us , col. . . they deny not onely mans work , but the spirits work in us , rom. . . secondly , they say , christ must do all , and we after we have received grace , nothing , there is not a coordination but subordination of our wils to his grace , though at our first conversion we were meerly passive , yet when grace is received we may act , motion follows life . col. . . the familists deny all inherent graces in the saints , because it is said we do not live , but christ , he ( they say ) beleeves , repents , as if we lived not at all , and he is formally all habits and graces ; but the scripture grants habits and graces to be in a man , iohn . . matth. . . iohn . . . the sins of our actions then could not be charged on our selves , but on the faint operations of his grace . marks and evidences of spiritual life : first , every creature which lives values life , a living dog is better then a dead lion. if one values his life he will prize , . pabulum vitae , attend on the ordinances , the word , sacrament , prayer , communion of saints . peter . as new born babes . cantic . . latter end . . he will avoid what is destructive to life ; beware of grieving and quenching the spirit , ephes. . . thess. . . by neglecting the motions of it , or noysome lusts . . he will endure any evil and part with any good rather then part with life . secondly , this new life brings alwayes a great change along with it : when a childe quickens in the mothers womb she findes a great change , so when paul and manass●h and the blinde man , ioh. . were converted , unlesse they were religiously trained up , as timothy from their youth . thirdly , sense , a spiritual sense in the soul , senses exercised , savour the things of god , rom. . fourthly , every life hath some kinde of motions and actions that are sutable to it , as in this spiritual life . . that inward work of adhering to christ as their chief portion , the fountain of all their good , a true faith . . repentance , labouring to cast out corruption , and to turn to god. . the spirit of prayer , you have received the spirit of adoption whereby you cry abba father . our law judgeth a childe alive that was heard to cry . . the minding of heavenly things , col. . , . . life hath a sympathy , a fellowship with those that are members of the body , the same quickning spirit lives in all christians , weep with them that weep , and rejoyce with them that rejoyce . . if we be regenerated we do that to god which children do to their father . . honour him and stand in awe of him . . rely on him as the fountain of all our good , as children do on their parent● for a supply of all their wants . . are obedient to him . motives to live to god : . it is a dishonour to god when the creature seeks to exalt self , that which i make my utmost end i make my god , phil. . . . consider the self-denial of christ , he came from heaven to do the will of him that sent him , rom. . . means of spiritual life : . labour to get thy miserable condition by nature set close upon thy spirit , how thou art dead in sin . . study to get into christ , iohn . . onely he can quicken , he is never got but by faith , luke . the prodigal is the pattern of a converted soul. see vers . . chap. xiv . the sanctification of the whole man soul and body . vve should live more to the soul then body , psal. . . & . . & . . & . . . the soul is distinct from the body , as the operations of it shew . . it lives when the body dies , eccles. . . mat. . . . it is far better then the body . . the concernments of the soul are higher then those of the body , pet. . beginning . . the sicknesse and death of the soul is worse then that of the body , king. . . ioh. . , . . we never live to any purpose but when the soul lives . . of the faculties of the soul. grace spreads it self through all the faculties . a faculty is an ability of producing some effect or operation agreeable to our nature and for our good , implanted in man by nature . there are three reasonable faculties proper to men alone : . the understanding , by which we know truth . . the will , by which we desire good . . conscience , a power of ordering our selves to and with god. i. of the understanding . it is that power which god hath given a man to acquaint himself with the being , properties and differences of all things by discourse . or , it is that faculty by which we are able to inform our selves of the general natures of things . sense alone perceives particulars , the understanding abstracts things and forms in it self the general natures of things . i see this or that man , but understand the nature of man. the object of it is omne intelligibile . truth in general in the utmost latitude and universality of it is the object of the understanding , good in the general in the universality of its nature is the object of the will , therefore till it come to enjoy god , which doth eminently contain all good in him , it can never come to have full satisfaction . light was the first thing in the creation , and so in the new creature , eph. . . he hath a new judgement speculative and practical . . speculative , he apprehends and discerns those reasons and arguments against sin and for grace , more then ever he did , he is amazed to consider what darknesse and folly he lived in before , cor. . . . practical , he applies the things he knows for his humiliation and exercise , he so knoweth truths that he loves them and delights in them , he knows them experimentally . conversion of a man is a divine teaching of him , isa. . . ierem. . . iohn . . the properties of this teaching : . it is necessary , without this all other teaching is in vain ; david often prayes that god would teach him his statutes , open his eyes ; the ministers teach the ear , god the heart . . efficacious , iob . . . clear and distinct , hence gods word is called a light , and it is called the riches of the assurance of understanding . . practical , it is an acknowledgement after godlinesse , verba scripturae non sunt verba legenda , sed vivenda , said luther . . abundant under the gospel , all shall know me from the greatest to the least . knowledge shall cover the earth as the waters do the sea. a great part of conversion lieth in the renewing of the minde , rom. . . ephes. . , . phil. . . this renewing consists first , in knowledge , and that . doctrinally , of the truths to be beleeved , this is the very foundation , and that which is called historical faith , that is , a knowledge with an assent to those truths which are recorded in scripture ; many may have this and more which yet are not converted ; but yet where conversion is , this must necessarily precede , cor. . . whom god converts he enlightens , iohn . . cor. . . mans whole conversion is called a teaching . . practically , partly of our own filthinesse , iohn . it was necessary for nicodemus to know his natural filthinesse , partly of christ , sinne will overwhelm the soul without this , rom. . , . ephes. . , . one must know his own poverty and christs riches , his own guilt and his satisfaction . . it makes the heart beleeve and assent to these truths , the understanding doth not only need converting grace to turn , but to assent and firmly to adhere to the truths revealed , to the promises manifested , for the heart doth not turn to god by knowing the promises , but by firm relying on them , and this is that which is called trusting so much in the psalms . . the judgement is induced to approve of gods word , his precepts and promises a● the best . he accounts those things best and worst which the word doth . the converted man esteems of gods favour and freedom from corruption more then all the glory and riches of the world . . the minde is in part sanctified in regard of the thoughts , they were roving , distracted , impertinent and very frothy ; now the minde is renewed about them , so that it hath more holy thoughts , more composed , more profitable and united in all duties and performances , more low thoughts of our selves , and high thoughts of christ. . it looketh then only to gods word , my sheep hear my voice ; to the law and the testimony . . their minde is renewed in respect of consultations . paul consulted not with flesh and bloud , he subjects all to the glory of god and this word . . he invents holy purposes , means and wayes to propagate gods glory . . he discerns things that differ , rom. . . chap. xv. of the sanctification of the will. gods great work in conversion is in the will , isa. . . revel . . . ps. . . ephes. . . when ever he converts the soul he subdues the will , chron. . . phil. . . grace is a resignation of our selves to the will of god , rom. . . cor. . . though the will of man be subdued in conversion , and made free , yet it is not perfectly made free , as a degree of blindnesse that remains in the understanding , so a degree of bondage in the will. the work of conversion is never perfected till the will be gained , it begins in the mind , ephes. . . but ends in the will , deut. ● . . all liberty must proceed from liberum judicium , a judgement of the understanding not mislead by sensitive objects . aquinas . the will is renewed in a godly man in these particulars : . it is made flexible , so paul when he was converted , lord , what wilt thou have me to do ? psal. . . & . . this will is broken which before was contumacious and stubborn , isa. . . . tender , it was hardened before , this is implied in that , a fat heart , that hath no sense or feeling , either of gods displeasure or the fearful e●●a●e it is in ; the man converted hath a heart of flesh , ezek. . . which is opposed there to a stony heart that is , senslesse and stupid . . it is moved upon pure motives for the holinesse of the precepts . david prizeth gods word above thousands of gold and silver ; for the spiritual profit of it , it would quicken and enlarge his heart , support him in afflictions . . it is established and setled in a good way , the honest heart holds fast the word of god , cleaves to the lord with full purpose of heart . . it is made efficacious and fervent in holy things , their services are free-will offerings , chron. . . rom. . . . in regard of its acts , . in its election and choice it is sanctified , preferring holy and eternal things before sinne and temporal , heb. . moses chose the reproaches of christ before the treasures of aegypt : election is an act of the will about the means , and answereth to consultation in the understanding . . in its consent , it consents to god and christ , isa. . . cor. . . rom. . . . in regard of the power it hath over the other faculties , for it commands the other powers of the soul , as on the understanding , to make it think and reason about this or that , pet. . . it sets the understanding on searching the truth and finding it out , and the will delights it self in good things . . it is adorned with those habitual graces which are necessary for it . . fiducial recumbency and trusting in god , the will renewed rol● it self upon jesus christ , and hath confidence and boldnesse . . love to god above all other things , therefore he saith , i will circumcise you , that you shall love the lord your god with all your heart . . a divine hope which keepeth up the soul in all difficulties , lam. . . obedience is the vertue of the will by which it is flexible to gods will in all things , and for his sake . here coeca obedientia , blinde absolute obedience is as necessary and commendable , as in friars to their superiours it is foolish and unreasonable ▪ vide daven . determ . quaest. . there is a two-fold obedience : . legal , so to keep gods wayes as to do all which the ten commandments require at all times , in all fulnesse , without any the least failing in matter or manner which was the bargain made with our first parents adam and eve , and which by nature lies on us , do this and live ; such a keeping of the law is utterly impossible , for paul saith , that which the law could not do in as much as it was weak through the flesh . the law cannot bring us to heaven , because our flesh in breaking it disableth it from giving us the reward which is promised to absolute perfection , and by the works of the law shall no flesh be justified ; if we could perform such an obedience , we needed not any mediator . . evangelical , a true striving to perform the former obedience , it is an upright and hearty endeavour after the fore-named perfect obedience . for the gospel doth not abolish the law from being the rule of our life , but alone from being the means of our justification , and so from bringing the malediction of the law upon us , but it establisheth the law as a rule of good life , tying and inabling us to labour with uprightnesse and sincerity to perform all things written in the law in all perfection . the obedience of the law excludes all defects , that of the gospel all wilful defects and allowed sins . this obedience is two-fold : . counterseit , false and feigned , when the will in some things yeelds to gods will , not because it is his will , but because his will doth not much crosse the motions of theirs , this is the obedience of hypocrites . . true and hearty , when for gods own sake principally the will frames it self in all things to stoop unto him . of this there are two degrees , one perfect when the will is wholly carried after gods will without any gainsaying , with the full sway and whole swinge of it , this was only in adam . . imperfect , when the will opposeth it self to its own disobedient inclinations , and doth consent to obey , and is displeased with its own disobedience . we must all set our selves to yeeld true obedience to god , how often and earnestly doth moses inculcate this , deut. . . & . . if ye love me , keep my commandments , saith christ. peter saith , we must yeeld our selves to god as those that are risen from the dead , meaning quickened in soul by vertue of christs resurrection , king. . , . reasons . first , from god. . in regard of his right to rule , he is the author of our being and continuance , he hath also redeemed us , wherefore it is pressed on the people of israel , that they ought to obey god above all people , because he redeemed them out of the hand of pharaoh . secondly , his fitnesse to rule : . he is most wise and just to make good , righteous and equal laws . . most careful to observe the carriage of men . . most bountiful to reward obedience . . most severe to punish disobedience . thirdly , he hath done us already so much good , and laden us with so many benefits that we are ingaged . fourthly , to this adde the excellency of his holy nature for wisdome and goodnesse . secondly , from our selves : who are . subject to him , as being his children , servants , subjects . . foolish and weak in our selves , subject to many enemies , dangers . thirdly , from the commandments which we must obey : . they are most just , as holding perfect agreement with right reason and equity , teaching us to give god and man his own . . they are fitted to our good as well as to gods glory , confusion would follow if every one might hate and kill whom he would . . obedience is most necessary , acceptable , profitable and possible , praying , hearing , knowledge of god , faith . the rule of it must be the word of god , the extent , the whole law in every point , deut. . . levit. . ult . psal. . . act. . . col. . . the whole will of god , the form of it is conformity to the word and will of god. the end , principal , that we may honour and please god , mat. . . as you have received of us how you ought to walk and please god , saith paul. the properties of it : . generality or universality , it must be entire , luk. . . . constancy , i will incline my heart to thy testimonies alwayes to the end . . sincerity , it must be grounded on gods authority and aim at his glory . motives to obedience : consider , . the majesty and excellency of him whose servants you are , he is the king of kings . constantinus , valentinianus , theodosius three emperors , called themselves vasallos christi . moses my servant , peter , paul a servant of christ. . the honourablenesse of the work , his service is perfect freedom . . the great priviledges and reward of this service . ii. means : . take notice of and be abased in the sense of our own disobedience . . pray to god to give his spirit to encline our hearts to his testimonies . . consider the necessity , fruit , excellency and equity of obedience . chap. xvi . of the sanctification of the conscience . conscience is taken . more strictly and properly when it is joined with other faculties of the soul , as titus . . tim. . . in the first it is differenced from the minde , in the later from the will. . more largely , when 't is put alone , and so it stands for the whole heart , soul and spirit , working inwardly upon it self by way of reflex . so acts . . it is a distinct faculty , the apostle seemeth to make it so , when he saith of unbelievers , that their mindes and their consciences are defiled , and because it hath the name of the whole heart given unto it , sam. . . iohn . . and because in the working of it , it hath a certain general and universal command over all the other faculties . it s proper work is to dispose a man aright to gods word , and to set a work all the rest of his powers for that purpose . conscience is an ability in a man to judge of his estate and actions according to a rule prescribed by god ; it is no further therefore liberty of conscience ( but licentiousnesse ) then it is regulated by the word , for the conscience is regula regulata . est liber animae ad quem emendandum scripti sunt omnes libri . bern. what conscience is it is hard to finde , as in mens dealings the use of it , some making it a distinct faculty from the understanding , some an habit , some an act ; it is the understanding reflecting upon its self in its acts in regard of the goodnesse or badness of them . or , the judgement that a man gives of himself in reference to the judgement of god. there is a kinde of syllogism , he that believes in christ shall be saved : but i believe in christ. he that loves the brethren is passed from death to life : but i love the brethren . converting grace reneweth a mans conscience : . whereas it is naturally cauterized , tim. . . it puts feeling and apprehension into us , this is the first work of grace converting upon the soul when it begins to be tender , act. . . and is not able to endure those heavy burdens of sinne , which before ; though mountains , it never felt , is also now active that was silent , dan. . . ezra . . . whereas naturally it is self-flattering , it will accuse when it ought , naturally it stirreth in a false way , promising heaven and salvation when there is no such matter , deut. . . davids heart soon smote him , and psal. . he acknowledged his sinne and bewailed it ; and again , i and my house have sinned . conscience speaketh the truth , thus often thou hast prophaned the sabbath , abused thy self , and that in all the aggravations , this makes the godly lie so low in their humiliation . . the erroneousnesse of it is taken away , the mischief of an erroneous conscience is seen in popery and other heresies , how they make conscience of worshipping that which is an idol , if they should eat meat on a fasting-day , not odore the sacrament , how much would their hearts be wounded ; this erroneous conscience brought in all the superstition in the world , but the godly obtain a sound judgment , conscience is to be a guide . . the partial working of it about some works but not others , is taken away , as herod . psal. . those that abhorred idols did yet commit sacriledge ; they neglect the duties of one of the tables , as the civil mans conscience is very defective , he will not be drunk , unjust , yet regards not his duty to god , is ignorant , seldome prayeth in his family , the hypocritical jews and pharisees would have sacrifice but not mercy . secondly , inward motions and thoughts of sinne as well as outward acts , his conscience now deeply smites and humbleth him for those things which only god knoweth , and which no civil or worldly man ever taketh notice of : so paul rom. . how tender is pauls conscience ! every motion of sin is a greater trouble and burden to him , then any grosse sinne to the worldling . hezekiah humbleth himself for his pride of heart . matth. . the word condemneth all those inward lusts and sins which are in the fountain of the heart , though they never empty themselves into the actions of men , the conscience of a godly man condemneth as farre as the word , it is not thus with the natural mans conscience , nor with the refined moralist , he condemneth not himself in secret , he takes not notice of such proud earthly motions , they are not a pressure to him . thirdly , in doing of duties to take notice of all the imperfections and defects of them , as well as the total omission of them , his unbelief , lazinesse , rovings in the duty . i beleeve , lord , help my unbelief : all our righteousnesse is a menstr●ous ragge . a godly man riseth from his duties bewailing himself . fourthly , to witnesse the good things of god in us as well as the evil that is of our selves , it is broken and humbled for sinne , yet this very mourning is from god. fifthly , about sins of omission as well as commission , whereas the wicked if they be drunk , steal , have no rest in their consciences , but if they omit christian duties they are not troubled , mat. . . sixthly , in the extremity of it , being rectified from one extream , fals into another , from the neglect of the sacrament they fall to adoring of it ; this is rectified by grace , it will so encline him to repent as that he shall be disposed to believe , so to be humble as that he shall be couragious . seventhly , converting grace also removes , . the slavishnesse and security of conscience , and puts in us a spirit of adoption , rom. . all the men in the world could not perswade cain but that his sins were greater then could be pardoned . . that natural pronenesse to finde something in our selves for comfort , men think if they be not their own saviours they cannot be saved at all , phil. . i desire to know nothing but christ and him crucified , and count all things dung for his righteousnesse . . the unsubduednesse and contumacy in it to the scripture . conscience is wonderfully repugnant to the precepts and holinesse of gods law , in the troubles of it contradicts the scripture way of justification . chap. xvii . sanctification of the memory . memory is a faculty of the minde whereby it preserves the species of what it once knew , chron. . . memory is the great keeper or master of the rols of the soul , ●rari●m animae , the souls exchequer . sense and understanding is of things present , hope of things to come , memoria rerum praeteritarum , memory of things past . it is one part of the sanctity of the memory , when it can stedfastly retain and seasonably recal the works of the living god. a sanctified memory consists in three things : first , in laying up good things concerning god , christ , gods word , his works , experiments . mary laid up these things in her heart . secondly , for a good end , sinne to be sorry and ashamed of it , thy word have i hid in my heart that i might not sinne against thee ; remember the sabbath to sanctifie it . thirdly , in seasonably recalling them , thy personal sins on a day of humiliation , gods mercies on a day of thanksgiving , good instructions where there is occasion to practise them . a sanctified memory is a practical memory , as the lord sayes , remember the sabbath-day to keep it holy . psal. . . a countrey-woman after the hearing of a sermon , met as she was going home , with the minister , he asked her , where she had been , she told him at a good sermon , he asked her the ministers name and text : she answered , she knew not him nor remembred the text , her memory was so bad , but she would go home and mend her life . another complained that for the expressions , and other things delivered in a sermon he could remember but little , but he had learned by it to hate sin , and love christ more . chap. xviii . sanctification of the affections . the affections were called by tully perturbations , by some affectiones , or affectus , by others passions . the affections are different from the vertues which are called by their names . they are certain powers of the soul by which it worketh and moveth it self with the body to good and from evil . or , they are powers of the soul subordinate to the will , by which they are carried to pursue and follow after that which is good , and to shun and avoid that which is evil . they are the forcible and sensible motions of the will according as an object is presented to them to be good or evil . . motions rom. . . anger , love , joy are the putting forth of the will this or that way . the scripture cals them the feet of the soul , psal. . , . eccles. . . . motions of the will. some philosophers place them in the sensitive soul , but angels and the souls of men separate from the body , have these affections , pet. . . iam. . . . sensible , . because they have their operation chiefly on the sensitive part of man , manifest themselves there , and forcible , because they move with force , chron. . . . according to the object propounded : affections are but the shaping or forming of the will in several motions according to the object presented . their use is to shunne evil and pursue good . the manner of doing is by certain stirrings , motions , workings of the bloud and spirit about the heart . they are commonly called passions , iam. . . because they imprint some passion on the body by working . in the infancy they are affections , in the youth and age passions , when they over-rule reason perturbations . passions abstractively considered , are neither good nor bad morally , but as they are determined to this or that object , as they are in man the subject who is wholly flesh and dead in sinne , his affections and passions are defiled with sinne , as well as the understanding and the will. the papists , though they say , the superiour faculties of the soul like the upper region are altogether clear and undefiled , yet the inferiour faculty , viz. the sensitive appetite in which are lodged the affections ( they say ) is vitiated with sin . their sinfulnesse appears : . in that they are not carried to the right object , the object of love was god and his law , of hatred sin , now these passions are clean contrary . . if to the right object , then inordinately : they cannot joy but overjoy , love but overlove , ephes. . . . there is a contrariety in them , this is implied in that phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be careful for nothing ; the word implies a tearing and torturing of the heart . . in their distraction ; this differeth from contrariety , that is , when one passion sets against another , this when one passion is too inordinately set upon his object , then the other cannot do his proper office , because the heart is finite , the apostle would have us hear and pray without wrath , since the heart hereby is so distracted that it cannot attend . . the importunity of passion , ahab fell sick because of naboths vineyard , quicquid volunt valde volunt . . their tyranny over the will and understanding , iam. . . . their incertainty and inconstancy , as ammon loathed tamar after he had his desire more then he liked her before . to be above passions will be our happinesse in heaven , rightly to order them should be our great care here . first , the scripture bids us not cast off but rectifie our affections , colos. . . iohn . . secondly , they are natural faculties planted in the soul by god himself , and so in themselves good , christ which was free from all sinne was not without affections . he was angry , did grieve , rejoyce . now we must not dare to abuse any power which he did sanctifie . thirdly , affections rightly ordered much further and help our course in godlinesse . if we joy not in prayer , delight not in obedience , the work is tedious ; but good affections make the work delightsom , they are spurs in our sides , which whosoever wanteth goes on but in a dull and slow pace . fourthly , manifold are the evils which come from disordered passions . . they blinde the judgment . perit omne judicium cum res transit ad affectum , impedit ira animum ne possit cernere verum . if the spectacles be of green or red glasse , all things through them seem to be of the same colour . . they seduce the will , for the will sometimes is guided by reason , it is often also carried away by passion . . they fill the heart with inward unquietnesse ; they interrupt prayers , pet. . . and hinder the working of the word , pet. . . they disturb reason and hinder a man in meditation , whereby his heart is quieted . when fear , anger , jealousie begin to stirre , then is judgement disturbed and hindered . again , these passions fight one with another , fear with anger , and anger with fear , joy with sadnesse and sadnesse with joy , one passion carries a man one way and another another way . passion can never be satisfied . . they often ( when they are excessive ) hurt the body , some by immoderate joy have ended their dayes , because the spirits slie out too suddenly to the object , and so leave the heart destitute of them ; more by grief and fear , because the bloud and spirits so hastily slie to the heart that they choak it ; anger hath stopt many a mans breath , envy is the rottennesse of the bones . the regenerate man is renewed in all his passions , as we may see in davids love , psal. . . in his hatred , psal. . . in his desire , psal. . . in his fear , psal. . . in his delight , psal. . . & psal. . . in his sorrow , psal. . . some make zeal to be sanctified anger . there are in repentance , melting affections , sorrow for sinne , zech. . , , . shame before god , ezra . . lam. . . . sear of offending him , prov. . . marks of sanctified affections , . they must be universal , carried to all good and against all evil . some love to hear the word , some to reade , some to pray , but they are not as carefull to subdue passion , they will be angry , pettish , discontented , they will give way to doubting . the affections are regular when they are set on their right objects , inlarged when they take in the whole object . he that loves god , loves whole god , loves him not only as gracious , merciful , but as just , holy , faithful ; he that hates sin , hates all the evil of it , ephes. . . . they are subjected to grace in the rise , measure and continuance of them , they must rise and fall , ebbe and slow at the command of faith , according to the nature of the thing presented . faith will make us affect things according as the lord doth , in cases which concern his glory affections must be raised up to the highest pitch . adams passions were subject to reason , . in their rise , they were commanded by him . . in their measure . . in their continuance . . sanctified affections do constantly and most immediately discover themselves in meditations , projects , inward desires and indeavours of the soul , if thy thoughts of sin be pleasant , thou hatest it not . . the true metal of sanctification is sincerity , and the edge of it zeal in every faculty . motives to get the affections sanctified : . all christians are really as their affections are , and god judgeth of them by their affections . a man that is carnal in his affections , is judged a carnal man , and one who hath his affection set on heavenly things is judged a spiritual man , i am my beloveds , and my beloved is mine ; he doth not say , i am christs and christ is mine . . without sanctified affections one is no christian at all , deut. . . . most of the gospel promises are made to the affections , mat. . . and so to love , fear , delight and confidence in god. . holy and enlarged affections from god are one of the greatest meanes to keep one from backsliding : ephesus did bear with the bad , and had lost her first love . the right means to sanctifie the affections : . sanctified affections are not to be found in any unregenerate man , deut. . . pray therefore much for a new nature . , conversing much with christ and pondering of him will keep thy affections right . . let not out thy affections much on any thing in the world , col. . . . affections are not only ordered but much quickned by knowledge , iohn . . psal. . . ignoti nulla cupido . . pray constantly to god , say , lord unite my heart to thee that i may fear thy name , love thee . chap. xix . of the particular affections . some affections are chearing and comforting , as love , joy , hope ; some disquieting , afflicting , as anger , sorrow , fear , despair : to afflict the soul at a fast is to awaken some or all of these afflicting passions , the soul is only afflicted by it self ; in heaven all afflicting affections cease in their acting , in hell they are all exercised . according to their subject they are divided into those of the concupiscible and irascible appetite . concupiscible , whereby the soul is carried to that which is good . when the object is good , the desiring faculty draws the heart toward it : if it be present good it is joy , if the present good be near at hand it is called love , if easie to be obtained desire , if difficult hope , if impossible despair . irascible or shunning faculty from evil , if the evil be present it is grief , if it make an attempt on the heart , if it be vincible it is courage , if invincible horrour . mans affections are linked together in their working . love is the chiefest , next is desire of attaining the thing loved , after comes joy if one have it , grief if he have it not , anger against those that crosse us of it , kindenesse toward those which further us in it , fear to lose it , and courage to keep it , shame if he have it not , boldnesse if he have it . the chief of the affections are of two sorts : . some simple , which are exercised upon good or evil it self , viz. i. on good , considered . simply in it self , love , a motion of being united to it , of complacency and liking . . respectively to its . presence , joy a motion of injoying it , an inlargement of the heart to receive good . . absence , both in regard of . the good it self , desire , a stirring of the heart to use means to get it . . the likelihood of attaining or not attaining it , which are . hope , a moving and lifting up of the minde toward it . . despair , a falling from the future good . ii. on evil , considered . simply , hatred a motion of separating from that which is counted evil , as when we see a toad . . respectively , to its . presence , sadnesse , a pulling together of the heart in the sense of a present evil . . absence , considered . in it self , flight , detestation if it come , a motion of flying from it . . in its likelihood of being shunned or suffered . . if we conceive it avoidable , courage , a motion of rising against it , and making resistance . . as it is likely not to be escaped but suffered , fear , a kinde of perplexednesse or shrinking from it . . some compound , being the divers workings of two or more of these together , and they respect other things for good or evil , viz. . the possessors thereof , whether i. our selves , . shame for evil or turpitude , in regard of evil working by motions of fear , hatred , grief . . boldnesse for good we have done or got in regard of the good esteem of it , motions of the contrary affections . ii. others , . for good we think we see in them , reverence differing from simple fear , looking to a thing conceived as excellent , a joynt working of fear , love , desire , joy. . for evil , contempt , a motion of vilifying and abasing , disdaining one by joynt working of contrary passions to those fore-named . . the furtherances or hinderances thereof , viz. i. the things which further good hinder evil , viz. . kindenesse , well-pleasednesse , a melting of the heart toward the thing or person which hath done us good , or kept us from evil by the joynt motions of love , desire , joy. . confidence , staying of the heart upon any thing or person for good , or deliverance from evil , by a mixt work of love , courage , and desire supporting hope . ii. the things which further evil and hinder good from us , viz. . anger , a motion of punishing or hurting that thing so to remove it , or put it away in hatred , grief , desire . . diffidence , a shaking and wavering of the soul from any thing which should but cannot help him to good or against evil , and is mixt of fear , abomination and hatred , overthrowing hope and pulling away the heart from them . all these affections which respect good , and the furtherances to it , and possessors of it , should be exercised on god , and one also which doth look to evil , because god considered as angry , is the creatures greatest evil of misery . i shall handle them thus , among the simple affections i shall rank three pairs under the concupiscible appetite : . love and hatred . . desire and flight . . joy and sorrow . chap. xx. i. of the simple affections . the two first and fundamentall passions of all the rest are love and hatred . . love , this is the master bee which carries all the swarm with it , a cardinal affection , iohn . , . it is the opening or letting out of the heart after some good proportionable to it self . or , it is an affection by which the soul setleth it self in the liking of what is esteemed good , as it is good . the schoolmen say , it is not only vinculum ligans , but pondus inclinans , quod pondus in corporibus id amor in spiritibus . amor meus pondus meum . aug. in confess . it should be an equal weight , greatest to the greatest good ; our love to all other things should be subordinate to that . fecerunt itaque civitates duas amores duo , terrenam scilicet amor sui usque ad contemptum dei , coelestem vero amor dei usque ad contemptum sui . augustin . de civitate dei , lib. . cap. . the image of god in this affection was the placing of it on its proper object for measure , weight , intention , order , degree . god is the great and proper object of it , from the knowledge of his excellencies , and the sense of his ravishing goodnesse . adams heart was wholly carried to him as his chief good . . the love of concupiscence or desire made out to the possession of god. . the love of complacency took wonderful pleasure in him . . the love of friendship was willing to do what god would have him . . the love of dependance expected good from no other . the soul did this , . freely without violence . . superlatively . the second object of mans love in his pure condition was himself , all his love to himself was to take delight in that in himself which was most lovely , gods image in himself . thirdly , all the rest of the creatures save the devil , as any creatures did set out gods glory , or was a means to bring him to the fruition of the chief good , all creatures were loved in a sweet order and subordination to god. . the image of the devil in our love . first , this love of god is wholly rooted out of the heart , naturally men are haters of god. . we have no desire to enjoy him , we like not to walk in the wayes that may bring us near god. . for complacency , we would not have god to be such a one as he is . . for friendship , a natural man abhors to do what should please god. . for dependance , though we are upheld by him , yet we will rather trust to any thing then god. secondly , we are fallen from that love god would have us bear to our selves for our being like him . thirdly , we hate the creatures as they are like god , the saints , gods ordinances . our depraved love is beastly or devilish , it is bestowed on things which we and the beasts love alike , sensual delights or spiritual wickednesses . the work of gods grace in sanctifying this affection , consists . in turning the bent of the affection toward those things which god at first made its proper object . . in guiding and directing it proportionably to every object , to god , the creatures , and self , in due measure , method , order and degree . it carries the affection of love to god in the first place , . in a love of union . . in a love of complacency . . in a love of friendship . . in a love of dependance . secondly , it carries it next to god to love our selves , and to love that in our selves which god would have us love , the regenerate part . thirdly , the creature , those to which we have any relation , so much as is of god in them . how to know whether our love be sanctified so as to be carried unto god as it ought . all men will professe they love god. it is the first and great commandment to love god above all , the first in order of time and eminency of nature , it comprehends in it all the other commandments , rom. . . marks of this love : . when we love him with all the heart , soul and strength , a superlative love , such a love that in comparison of it all other love is hatred , when a thing is lesse loved it is said to be hated in scripture , iacob hated leah . we love not god perfectly , we know and believe but i● part . a true childe of god loves him with a fervent and unfeigned love , though perhaps he finde not this in time of temptation . . then the soul loves him with all those kindes of love he is capable of , first , with a love of union , phil. . . in other objects called the love of desire or concupiscence . four things are to be found in such a one : . his soul is carried with earnest desire after all the means that would bring god and him nearer , and he declines all those things that would separate between god and him , the wayes of sin . . he is troubled for ●●●● of him . . the soul longs after the full fruition of him in heaven , heb. . lat . end . . a love of union and desire of nearest conjunction with the people of god , iohn . . secondly , with a love of complacency and delight . we may know whether we make god our chief delight and love him with a love of content and sweetnesse . . if we desire to be presently possest of him , his presence is life , and his absence death . . next to god himself we will take delight in those things which are love-tokens from him , cant. . . and those thing : that are most like him , nearest to him , his saints , psal. . . . the tongue will delight to be talking of him , and telling of all his wondrous works . thirdly , with a love of friendship . the whole covenant of grace betwixt god and us , is but a league of friendship . all that god doth for us from his election to glorification are fruits of his love , and what we do to god after we know him is from the law of love . six things will discover whether we love the lord with a love of friendship : . friends take great delight in being together , they have two souls as it were in one body , there is none then so constantly in thy tongue and thoughts as god. . this love will make thee suffer and endure great matters for friendship ▪ sake , cor. . . . the love of friendship is a most bountiful affection . david called all to contribute toward the temple , and himself gave three hundred cart-load of silver , and yet said he did it of his poverty . . this makes a man sympathize with his friend in his condition . moses was much provoked when god was dishonoured , rivers of tears run down mine eyes , because men keep not thy law. . this is the fountain of all obedience to god , one will then be carefull to please god , and fearfull to offend him , if you love me keep my commandments . . it can be satisfied with no recompence but love for love , cant. . thy love is better then wine . psal . . thy loving kindnesse is better then life . fourthly , with a love of dependency . every creature capable of an affection of love is carried to that from whom it receives its good ; so is the heart carried with delight to god from whom it expects all good , this is the sweetnesse of faith . we shall know this love by these signs , . all other creatures are not able to give any subsistence or satisfaction to us . in our fall we lost god and closed with the creature , and we never think of returning to god till he have taught us the vanity of all other things , there must be satisfaction in the judgement , that there is in the lord christ what ever will serve my turn , and fully content all my faculties . . the heart hath sweetnesse , joy and comfort in its portion , god is all-sufficient . . it is taken off from depending on any thing else . next to god ( though he be to be loved transcendently , supereminently ) there is a holy self-love . no man ever hated his own flesh ; our love to our selves is the rule and measure of our love to our neighbour , i must love him as my self . inordinate self-love is a great part of our original corruption ; men shall be lovers of themselves ; if any one will be my disciple , he must hate and reject himself . all the arguments god useth to winne men to love and fear god and walk with him , are drawn from love of our selves , that it may be well with thee . how to know whether the love wherewith i love my self be a sanctified self-love . . who ever loves himself aright , it is the regenerate self which he accounts himself . adam while he stood had but one self , so all unregenerate men . in one renewed by grace there is a double self , flesh and spirit , the corrupt self is lookt on as an enemy , rom. . lat end . i delight in the law of god in the inward man , and concludes , but i my self ( that is , his sanctified self ) serve the lord. mark what it is that thou esteemest in thy self : is it grace , gods image ? and what thou dislikest and strivest to destroy , is it the body of sin ? . then that love is subordinate to the love of god. god to every sanctified man is the summum bonum & ultimus sinis , therefore all other things are but media subordinata , none of us must live to himself . . such a one loves himself for those ends god allows him . . that he may be happy for ever . god presseth us to duty by this argument , that we may have eternal life . . he would have thee get more knowledge , grace , experience , that thou maist be more serviceable here . the third object of our love is our neighbour . marks to know whether my love to my neighbour be a sanctified love : first , when it is subordinate to the love of god , when i love him under god , we must love our neighbour in god and for god. secondly , i must love there specially where god loves , those that have most of god in them , all my delight is in the saints ; christ calls this a new commandment . thirdly , there will be a performing of all second table duties , love is the fulfilling of the law. i will give him that respect which is due unto his place , i will strive to preserve his life , chastity , estate , good name . i shall be content with my own and rejoyce in his welfare . it is the nature of love to seek the preservation of the thing beloved . the fourth object of our love is the rest of gods creatures which he hath given to us . marks to know whether our love to the creature be right or no : . when the beholding god in the creature draws the heart out , the delighting to behold the wisdom and power of god in the creature . . mark for what end thou lovest the creature . every creature must be delighted in as it brings us nearer to god , or serves as an instrument to honour him , thou lovest the creatures because they are a means to keep thee in a better frame for duty . chap. xxi . ii. of hatred . the affection opposite to love is hatred . . the nature of hatred . . the image of god in it ▪ . the extream depravation of it by sin . . the work of grace sanctifying it . of the first . hatred in a reasonable soul is a motion of the will whereby it flies from that which it apprehends to be evil , and opposeth it , indeavouring to hurt it . it ariseth from a discord and disconformity of the object . there is a two-fold hatred : . odium abominationis , a stying only from a thing . . odium inimicitiae . whereby ● pursue what is evil . there was little use of this affection in our primitive pure estate , there was nothing evil to man or in himself , a concord in all . there are dive●s causes of this hatred , . antipathy . . what hinders us from attaining good , envy , jealousie , there was nothing then to work this but the sinne of the devil only , which whether man knew it or no is uncertain , yet this affection was in him and sanctified . first , he was prone in his spirit to shunne a real evil , sinne in that degree it was evil . secondly , the depravation of this affection , the image of the devil . as much of our original corruption is found in this affection as any . the greatnesse of the depravation of this affection , appears in three things . . the object of it . . the quality of it . . the fruits . only sin is the proper object of it , but now our hatred is wholly taken from sin , it abhors nothing that is evil . the second object of it now is that which is truly and properly good , . god himself primarily , all wicked men hate him , psalm . . . rom. . . in all his glorious perfections , justice , holinesse . . christ , iohn . . & . ●h . . all good men , you shall be hated of all men for my names sake . . all gods wayes and ordinances , fools hate instruction , prov. . secondly , the quality of this affection . it is . a causlesse hatred , christ saith , they hate me without a cause , and so the saints may say . . perfect , entire without any mixture of any love . . violent , psal . . . cruel , psal. . . . durable , irreconcilable . thirdly , the effects of it : . all sins of omission . . abundance of actual wickednesse , contempt and distrust of god , his wayes and children . fourthly , the sanctification of this affection of hatred . the work of grace in every faculty is destroying the power of corruption , and creating in it those principles of grace that turn it again into the right way . . it is taken off from those objects to which it was undeservedly carried afore . . it is ordered aright for measure . . it brings forth that fruit which god requires . first , what the work of gods grace carries the affection of hatred * to . . it makes all our opposition to god and his ordinances cease , it ceaseth to hate good , and hates that which is evil . . it is carried to the right object , which is every thing that is really evil to us , the will shuns and opposeth it . two sorts of things are really evil : . what ever is opposite to our natural being , our life , peace , wealth , name , as sicknesse , affliction , death . . what is contrary to our spiritual being , as sin . all evils of the first nature come from god. gods will is the rule of all holinesse , therefore we should submit , . our will to god to do what he pleaseth . that is the greatest evil which is against the greatest good , god : sin and wicked men oppose him , the greatest evil must have the greatest opposition , i hate every fal●e way , sin strikes at the being and excellency of god , we must dislike wicked men for sins sake . . the work of grace appears in the degree and measure of working when it sanctifieth any affection . it is according as the light of understanding guided by gods counsel orders the spirit , of evils sin is to be more hated then punishment , and the greater the sin , the greater should be the opposition . . the work of gods grace in sanctifying this affection is much seen in the fruits of hatred . this stands in two things : . hatred is a sentinel to the soul to keep out evil , it makes the soul warily shun and avoid those things which are really evil to me , it is a deep and severe passion , not sudden as * anger . . it quickens the soul to the destruction of the thing hated , it maketh it endeavour its ruine . signs . i. of hatred . speaking against a thing still , and disgracing , it is displeased at its company , and cannot endure its presence . ii. of sanctified hatred : . if it be sanctified , thou ceasest to be a hater of god. this makes a creature so like the devil that no man will believe he hates god. hatred is an opposition to love , love of god makes us endeavour an union with him , thou carest not for a knowledge of god or being nigh him . . a desire that another may not be so excellent as he is , wicked men would not have god have a being or so excellent a being , would not have him be so holy , pure , just . . a great sign of hatred is contrariety or opposition of wils . gods will is revealed in his word , when there is an opposition to it , we sinne against him , exod. . d commandment , those that love me and keep my commandments , those hate god that do not keep his commandments . god chooseth holinesse , you filthiness , if thy will be contrary to the choice he makes , thou hatest him . . that which is feared , unlesse it be with a reverential fear , is hated . to stand in awe of god a● the indians of the devil , who dare not but offer sacrifices lest the devil should hurt them . secondly , for the evil of punishment , how far sanctified hatred may be carried against crosses . we may use all lawful means to have the crosses removed , but with a quiet resignation to the will of god , if he will have it so . if our hatred be sanctified , then it is carried against sinne primarily and properly , because it is gods great enemy and ours , and the great evil in it self . how to know whether our heart be rightly carried against sin . this is a great part of repentance . repentance is the turning of the affections , especially those two great affections of love and hatred in our lost condition . our hatred was against god , and our love set on sin , now contrarily , . where ever this affection of hatred is carried aright against sinne , the minde judgeth of sinne as gods wotd doth , counteth it the greatest abomination , and dislikes it not onely because it brings damnation , but because of the nature of it . the scripture cals it our deformity , uncleannesse , nakednesse , a running issue . . here sinne is grieved for as the greatest evil , if one have an antipathy against a creature , yet if that be farre enough there is no great trouble , rom. . wretched man that i am . it is the greatest spiritual , though not sensitive grief ; we are most troubled at those evils which most affect the body , have the greatest sense of grief for them , as the ●amp , gont , stone , but here the intellectual nature is most offended with sin , chuseth more to be rid of it then trouble , and judgeth himself more abominable for it . . a constant hatred of sin . . it endeavours to ●uine and destroy it , the scripture often expresseth it by killing of sin , mor●isi . ●our members . . it hates it upon those grounds that god hates it , because it is a rebellion against god , crucifieth christ , grieves the spirit , is at enmity to the grace of god in me , i hate it upon such spiritual grounds . . where ever sin is truly hated , there we hate it most in those that are nearest to our selves . hatred of sin is one half of repentance , sin is a hatred of god , and a loving of sinne ; in repentance our love is turned to god , and hatred set on sinne . means to get our hatred of sin sanctified : first , study to get a right information of sin , what ever can be the object of hatred meets in sin in the highest degree , in crosses there is something evil , but in sin there is nothing good , it is not only evil , but hath in it all kinde of evil . . a defiling evil . . deprives us of all other good , robs us of god , peace , comfort . secondly , principally get thy heart filled with the love of god and his wayes , you that love god hate that which is evil , psal. . i love all thy commandments ▪ therefore i hate every evil way , love the holy spirit , and thou wilt hate filthinesse . chap. xxii . ii. desire and flight . the next affection is that of desire . it differs no more from love then the act from the habit , it being the exercise of love . the surest character you can make of a man is by his desires a , as much as the physician can judge of his patients condition by his appetite . in this affection four things are considerable : . the nature of it . . the image of god in it before the fall . . how extreamly depraved our desires are in their natural condition . . the work of grace in sanctifying of it . desire is the going out of the will endeavouring after that we love , a good thing not yet enjoyed or not perfectly , the making out of the soul for the fruition of that good . there are three affections conversant about good , say some , love about good in general , present or absent , desire about good absent , joy about good present . des cartes saith , not only the presence of good absent , but also the conservation of a good present is desired . god gave to the soul of man when he created it a two-fold appetite : . sensitive or natural , whereby the desires are carried violently after their own preservation . . rational , or the will , these rational desires are exercised about spiritural things in the fruition of which one placeth his happinesse . of the image of god in our desires in our innocent condition . the understanding then lookt on god as his only absolute good , and the will of man did adhere to him , and acquiesce in him . he desired , . a more perfect fruition of god , and that he might lay out himself more for him . natural desires were few , moderate , subordinate to this , to be helps and furtherances of the perfect enjoying of god. . the depravation of this affection . a great deal of our original corruption is vented out this way , the corruption of the understanding , will , love , hatred , thoughts , fall in here . . the object of the desire , whereas god should be only desired , in our sinful condition we have no desire after him , only vellieties , faint wishings and wouldings . though the soul be full of desires , they are taken off from god and wholly carried to some poor empty creature . . the qualities or properties of these sinful desires . . the woful fruits of them . the qualities of our corrupt and carnal desires . . the vanity of them , which appears in three particulars , . there is no reason to be given of our corrupt desires , as samson , give me her , she likes me . . the things that we desire appear to be toyes . . the innumerablenesse of them . . they are intense and violent , the soul pursues such things . . they are insatiable . . the woful effects and fruits of them . . these corrupt desires have got the regiment of the soul , they enslave reason the most noble faculty of it . . destroy all hope of profiting , they take up our time and study , the soul is ever imployed about some of these unworthy desires . . they make the soul extreamly unthankful for the mercies already received , they make the soul and spirit of a man base . . the work of gods grace in renewing or sanctifying our desires . the activity of grace appears chiefly in our love and desire , for the good things of christians are not yet enjoyed , and therefore is this affection so much exercised . . in general , the work of grace is to renew that which our original corruption spoiled in the affections , or to repair the image of god once stamped there . it takes off the desire from the creature and turns it to the proper object of it in a due order , method and measure . . particularly . . the true object of a sanctified desire , primary and ultimate , is god , christ , and all the graces of his spirit , and the means of grace , the ordinances , and in a due place moderately the creature , and what ever is helpful to me . we ought to desire , . for our selves only good things , prov. . . god chiefly , psal. . . & revel . . . christs righteousnesse and the vertues of the spirit , the means and helps to grace , as the sincere milk of the word , and the company of the saints , and the like helps , as paul desired to see timothy , places and occasions of doing good if we finde our selves furnished for them , tim. . . natural benefits and good things , health , liberty . we ought to desire for others , their conversion , rom. . . and growth in grace and salvation , the welfare of the church . secondly , the act or measure of it carried to its proper object , god and christ , with greatest intensnesse , called hungring and thirsting , as the hart pants after the water brook , and moderately carried to the things of this world , grace is a spur to our desires for spiritual things , and a bridle to them for earthly . we must . desire spiritual things more then temporal , mat. . . . among spiritual things those most which may do us most good , as paul bids us covet spiritual gifts , chiefly that we may prophesie . . the publick good more then our own . there is no evidence of grace so constantly to be found in a gracious heart , as the holinesse of their desires , nehem. . . the desire of our hearts is toward thee , rom. . cant. . draw me , and we will run after thee . reasons . . because their good is absent from them , the heart which cannot say , i pray and believe , can say , i desire to pray and believe . the true desire of grace is grace it self in a degree . . the saints of god have ever pleaded their desires as an evidence of their interest in god , when they could plead nothing else , my soul longeth for thy salvation . marks to try whether our desires after these things be sanctified : first , then thou desirest all that is good , christ , grace , the ordinances ; the gospel holds out christ to be good to me , therefore one may somewhat desire this , and not be sanctified . i must desire him to be my king and lord as well as my saviour . secondly , it hath five properties : . it is the greatest and strongest the soul hath of rational not sensitive desires , therefore set out by hunger and thirst , panting after god , whom have i in heaven but thee , and in the whole earth in comparison of thee ? desires put out on election and counsel are put out most on these things . . it is accompanied with sadnesse and languishing if it attain not the thing desired , hope deferred makes the heart sick . . they would enjoy the object presently . balaam could desire it at later end ; if i desire a thing as an end , i cannot but desire it presently . . these desires are constant till the thing be fully enjoyed , ioh. . . . such desires are operative , otherwise if they put us not on the use of means , they are not right . such an one will be at any cost for exalting , adorning that thing . what is a mans happinesse , end , glory , he desires to make as excellent as may be . who ever truly desires spiritual things , desires them as their glory , they will give all for the glory of christ , and the beauty of the gospel . how to know whether our desires after the things of this life be sanctified , try that by two things : . in the point of subordination , as they may stand with subordination to the great things he desires . as farre as these outward things may be usefull and helpfull to the things of gods kingdome . one thing have i desired , saith david , as an end . ze●h . . , . whether you eat or drinke , or what ever you doe , and so desire , do all to the glory of god. . you shall try it by the moderation of your spirit , if you desire these things as inferiour goods , cor. . . means or directions to keep your desires strong and vigorous after spiritual things , and to moderate your desires after earthly things . of the first , . labour for a thorow knowledge and acquaintance with these spiritual things , knowledge of a thing stirs up the appetite . two men did vehemently desire a spiritual communion with god , moses and paul , and none knew more of christ then these . study the things of god , of christ , and gods kingdom , not only a speculative knowledge but a practical taste of god , rest not till thou hast some experience of this supernatural object . other truths quickly ●loy , when one understands an art or tongue , the knowledge of spiritual things quickens the appetite and enlargeth the soul. . labour to be acquainted with thine own emptinesse , how empty of all grace , and full of corruptions thou art , tecum habita , labour to get a sense of these things , what a great evil an hard heart is , and what it is to be deprived of god , so the lord counsels the angel of laodicea . . hope of attaining is the whetstone of desiring , study those promises , he will satisfie the hungry soul , and those that thirst after the well of life , and open thy mouth and he will fill it . directions how our desires after the things of this life may be sanctified . in general . the sanctification of these desires stands in their moderation we must have a care that they be not inordinate . first , labour in general for a contented minde , heb. . be without covetousnesse , get a contented spirit which may stand in an indifferency to these things . . rules : . let thy desires be fully let out after the things of heaven , this will moderate them to all other things , because they will satisfie them . . labour to be rightly informed what all these worldly things are , and thy soul will be moderate toward them , know six things of them . . none of all the things of this life have any good in them to us further then they are useful . there is a necessity of food and raiment to uphold our natural being , but otherwise all these things are but useful in a subordinate way , not good further then of good use . . they are of no use at all to the saving of thy soul ; i am going to a place , said the martyr , where money is nothing worth , the thing i am to look after is the saving of my soul. . they are all by gods own appointment most inconstant and fading things ; riches take themselves to their wings , they are but flowers , these three considerations limit the good in them . . they are all vain , empty not simply , but entitatis debitae , a well is empty , though it be full of air , if it have no water in it salomon challenged all the world to finde more in learning , pleasures , then he did , what can the man do after the king ? . they are vexation of spirit , either in getting , keeping , fear of losing or real parting . . they beguile , bewitch and make us worse , . blinde the judgement with erroneous principles , that they are prone to think amisse of god and his wayes . . draw the heart from god , he ( who is the great disposer of all earthly blessings ) out of his fatherly love will measure out of all these mercies the best portion unto thee , therefore be careful for nothing , but let your request be made known to god. the affection opposite to desire is * flight . this was moses his fault , exod. . . it is a stirring of the soul to get away from the evil before it come too near , and have surprized a man. we have an example of it in him that owing a man money , knowing or thinking that he will come to such a place , findes a kinde of lothnesse to meet with him , and is moved to go out of the way , or absent himself that he may not meet with him . it must be exercised on such things as are fit to be loathed and shunned . . such things as may be hurtful to us : . all manner of sinful actions , luk. . , . tim. . , . & pet. . . cor. . . & . . . all manner of occasions and sollicitations to sin , ioh. . babes keep your selves from idols . prov. . . ioseph ●●ed from his mistresse . . the familiarity and friendly society of sinners , chiefly such as would and do sollicite us to sin , prov. . . & . . away from me you wicked , saith david , tim. . . thess. . . rom. . . . natural evils , when we are not put upon them by necessity of our calling ; as poverty , disgrace , danger of limb or life , liberty and the like , and such things as may be hurtful to others . . things unprofitable , vain and uselesse , tit. . . for measure of working we ought . to loathe and shun spiritual evils more then temporal , sin then danger . . to loathe publick evils and shun them more then private , the hurt of the commonwealth or church more then our own losse or danger , as david did when he went against goliah . . to shun those natural evils most which most hinder goodnesse , vertue and the discharge of the duties of our place , as the losse of life more then of goods , of good name more then of liberty . chap. xxiii . iii. ioy and sorrow . the next pair of affections are joy and sorrow . the philosophers make these two the ground of all our vertues and endeavours . of joy. four things are to be considered in joy : . the nature of the affection . . what the image of god was in this in our primitive condition . . the corruption of it in our apostate condition . . what the spirit of god doth to the repairing of this in our conversion . . what the nature of joy is , joy is acquiescentia cordis in bono sibi congruenti , the acquiescence of the will in the presence of a sutable good . it is either . bodily , then the content the soul takes in it is called voluptas pleasure . . spiritual , then the content the soul takes in it is called gaudium joy . these things are required to make up this affection . . it must be a sutable good which gives satisfaction . . proper , one must have an interest in and a title to it . . present , the desire accomplished is the joy of the soul. secondly , mans joy in his primitive condition . then it was our happinesse , because in that pure estate man was not only freed from all evils which might molest him , but was compast about with all good sutable to him . he enjoyed god himself and all things which might conduce to his happinesse . . the holinesse of this joy. the image of god in this affection stood in the sutablenesse and proportionablenesse which was betwixt all the good which man enjoyed and this affection . the rectitude of any faculty is when the faculty and the object meet : god is the only absolute , adequate and supream good , therefore the greatest joy of the soul of man was placed in the enjoying of god , he found a sutable joy in all other good things , yet so that he did above them all prize god , and by them all did rise up more and more to the service of god. . mans joy in his fallen condition . the object of it . privatively , is not in god. . positively . it is much placed , . in the deeds of darknesse , rom. . . they take pleasure in unrighteousnesse . . in all things wherein bruit beasts and man do agree . . in meer fictions , chymaeraes , fancies and imaginations . . the comforts that the rest of the creatures may give the soul , it is irregular in all . the properties of sinful joy : . it is unlimited , we place all our happinesse in these things , psal. . . the rich glutton , soul , take thy ease . . vain , an immortall soul cannot finde reall satisfaction in an imaginary object . . various , the soul rests not in any one of these comforts , but slits from one thing to another . thirdly , the woful effects of these depraved joyes . . they wholly keep the soul from seeking or accepting the only good which may give rest to it , all ordinances , the motions of the spirit , the thoughts of god and goodnesse are in vain proposed to the soul , eccles. . . like the ivy that seems to adorn the tree , but eats away all the sap of it . . they leave a sting and venome of sorrow after , prov. . . iob . . the end of that joy is sorrow . fourthly , what is the work of grace in sanctifying this affection ? although gods people actually enjoy not the benefits of this affection , as of some others , because of the weaknesse of grace , yet a great part of our happinesse lies in this . the spirit of god turns it from the corrupt to the right object , and helps the affection to act in the measure and order upon that object as it deserves . he turns the stream from rejoycing in those sensual and imaginary things , cor. . . it rejoyceth not in iniquity , . is turned to god in christ , hath interest and communion with christ. we are the circumcision who rejoyce in christ iesus . i will go to god ( saith david ) who is my exceeding joy . see psal. . lat . end . he is the full object of a regenerate soul. god in christ is not here to be enjoyed immediately , but in and by the ordinances , the more of god is in them , the more joy doth the soul take . there are divers commandments to rejoyce in god , psal. . . & . , . phil. . . it is for the honour of god that his servants rejoyce . it was not lawful to be sad before the persian kings , they thought it to be a disparagement to their graciousnesse and honour . see col. . , . phil. . . gal. . . rom. . . we are as much bound to make god our joy as sinne our grief . we cannot love god with all our strength , unlesse we rejoyce in him . it is not only a duty but a priviledge to joy in god : what is your happinesse in heaven but joy in god which is begun on earth ? . it is a priviledge peculiar to justified persons , rom. . . adam after he fell , saith , he heard the voice of god and was afraid . see psal. . , . . it is the highest priviledge that saints can enjoy on this side heaven , god is the chiefest object for this joy to be placed upon , and joy in god is the chiefest of all joyes , psal . . secondly , the spirit of god makes the soul close with the object in that measure and proportion that the object deserves , therefore joy in god and christ are the most transcendent ; it is called ioy unspeakable and glorious ; rejoyce exceedingly you righteous , ephes. . . this is often called the joy of the holy ghost , rom. . that is , not only joy which is sutable to the spirit of god , but that joy which the holy spirit works in us . there are seven things which every childe of god hath received from god , that give him occasion to rejoyce abundantly though he be in tribulation . . all their sins are pardoned and freely done away in the bloud of christ , isa. . begin . christ said to the man sick of the palsie , son , be of good chear thy sins are forgiven thee . . they are covered with the perfect robes of christs righteousnesse before the lord , isa. . , . they may rejoyce in their inherent righteousnesse , their sorrow for sinne , love to the lord and his people , much more in the imputed righteousnesse of christ , revel . . the guests were to rejoyce at the brides marriage , much more the bride . . because they are reconciled to the lord , and all their services accepted notwithstanding their mixture of corruption . . all evil is removed from them ; sorrow is the apprehension of the heart , because of some evil object , psal. . no evil shall come nigh his dwelling that is under the protection of the almighty . . the lord hath undertaken in his covenant to supply them with all good , and to provide him whatsoever shall be needfull for him , whilst he lives in this world . . when this life is ended there is provided for them a glorious condition in heaven , the angels will carry thee thither , and christ receive thee , mat. . rejoyce and be exceeding glad , for great is your reward in heaven . . all these things are kept for them by christ , thou art therefore more happy then adam in paradise , or the angels before they fell , they had the image of gods grace , yet in their own power to lose , and they did lose it , the properties of this joy : . it is spiritual , its working is in the inward and most spiritual faculty of the soul , the intellectuall nature , of the same nature that the joy of god and christ is . . it is given for the time of afflictions and trial especially , rejoyce in tribulation , cor. . exceedingly rejoyce in all our troubles . . it is built on such things as will never fail , on pardon , free favour , unchangeable promises . . everlasting , everlasting joy shall be upon their heads . motives to sanctified joy : . the lord cals for the exercise of this affection as frequently and earnestly as any ; we are not more frequently exhorted to fear god , to love him , to desire and seek after him , then to rejoyce in him . . god is offended if his people rejoyce not in his service , deut. . . . joy breeds thankfulnesse , the psalmist often joyns these two together , joyfulnesse and singing of psalms . . it breeds spiritual strength , the joy of the lord is your strength , neb. . . . this is a great honour to the profession of religion , and glory to christianity , it will satisfie others that there is some secret excellency in that way . . the example of other men who rejoyce in vanity , and wilt not thou rejoyce in christ ? marks and evidences of spiritual and sanctified joy : first , by the antecedents of it . . it is promised to the mourners in sion , isa. . . matth. . . till sinne be our sorrow we shall never have this joy , iohn . . the first work of the comforter is to convince the soul of sin , and so of sorrow . . to believing in christ , one is not capable of gospel-joy till he believe in christ , rom. . . pet. . . phil. . . secondly , by the object of it , it is christ and the things he brings with him , the sutablenesse betwixt these and our souls is the joy . in what proportion any creature brings christ with it , in that proportion we rejoyce , as david , ieremiah , iob ; in the word , because there is abundance of christ in preaching , the sabbath is christs visiting-day , therefore their delight ; prayer because there is an intercourse betwixt god and the soul , communion of saints . thirdly , by the companions of it , the rest of the fruits of the spirit , gal. , . they come by clusters , love , meeknesse , patience , temperance . . it is jealou● and fearful lest it should be mistaken , the two disciples believed not for joy . fourthly , by the fruits of it . . hereby we are fortified against sinning . . it will make one readily part with any thing for christs sake , endured with joy the spoiling of their goods , heb. . psal. . . ignatius said , bring the lions , i shall make brave bread when i am ground . means to get our joy sanctified and to keep it . it is gotten in the new-birth , all affections are sanctified at once . how we may come to make god in christ our supream joy . . thou must labour to know god and jesus christ , mat. . . when he found the treasure and saw the worth of it , he rejoyced , know how good , merciful and gracious the lord is . . faith will produce joy , strengthen faith and strengthen joy , pet. . , . rom. . . and hope likewise , rom. . rejoycing in hope . . beg it much at gods hand , pray him that thou maist rejoyce , iohn . . say , lord in mercy fill my soul with the light of thy countenance . . meditate of the things thou hast heard and learned concerning the lord jesus christ , ponder on the good things given thee of god in christ , ponder how excellent it is to be a pardoned man , to be accepted of gods son , to have the promises of the gospel belonging to thee . . labour to preserve uprightnesse of spirit in thee , no man can rejoyce in god that doth not walk with him , true righteousnesse may be without joy , but true joy cannot be without righteousnesse . . frequently renew godly sorrow , carnal mirth ends in sorrow , godly sorrow ends in joy , this will keep thee low in thine own eyes . . for maintaining of your joy , be careful of your bodies , next to sin nothing is more to be shunned then to be under the power of melancholy . how our joy may be sanctified in respect of the outward mercies and good things of this life . god allows his children to take joy and comfort in all the things of this life , in wine , musick , live joyfully with the wife of thy youth . this joy is sanctified : . when we take joy in every creature , so as we finde god in it , see his love to us . . as any creature bears gods image . david loved salomon because he was a iedidiah . . be as if not in all the joy that thou takest in them , cor. . be moderate . . let not thy heart draw thee from god. . all the joy thou takest in the creatures must be in due season as well as in due degree , not in time of mourning , rejoycing alwayes in the lord. see mr wheatleys oyl of gladnesse . chap. xxiv . of sorrow . the opposite passion to joy or delight , is grief and sorrow . it is a passion which doth tie up , binde and streighten the heart through the apprehension of evil present . grief in it self is a good affection planted by god in mans nature at the first to be a means of causing him to avoid things that were evil for him , and would procure his hurt . it is procured by the gathering of the worst and grossest bloud about the heart , which causeth a dulnesse in the spirits , and consequently unlivelinesse in all the other parts , for the bloud and spirits are the instruments of all affections . to grieve is natural , to grieve for sinne is a strain above nature , grace doth not destroy but correct nature . contrition of spirit is called the sacrifice of god , psal. . . he will not despise it , that is , will most favourably accept it . see isa. . . this was signified by the meat-offering of fine flower mixed with oyl which was to be joyned with their burnt offerings . that fine flower did type forth this contrition , by which the heart is as it were ground to pouder that it may by the holy ghost be offered up unto god , levit. . . isaiah speaks of this chap. . . contrition of heart is that grace whereby a mans soul is truly humbled in the sight of his sins , matth. . . it differs somewhat from the grace of humility . for humility was in adam during his innocency , and should have been in all of us if we had never sinned , and ( as some think ) is in the angels , for all creatures that are truly good , do cast down themselves before god , and make no account of themselves in regard of him , which to do is to be humble : but contrition of spirit doth necessarily presuppose sin , and when the soul doth so apprehend the nature of sinne , and its own sinfulnesse , that it is thereby cast down , abased , afflicted , this is brokennesse of heart . it differs also from terrour of conscience , stiled attrition by the schoolmen , that looks to the punishment of sinne , this chiefly to the evil of sinne as it is sinne , and to the very fountain of all sin , the corruption of nature from which all actual sins arise . few affections or graces contribute more to a christians welfare then this ; a great part of gods image and the practise of holinesse lies in it . there is a two-fold sorrow : . sensitive , expressed in a sensible manner . . intellectual . the sorrow of the will or rational sorrow is a being displeased with a thing as having the heart distasted and disliked with it , a feeling of sinne as evil with an aversnesse of the will. passionate sensible sorrow is such a stirring of the heart as brings forth tears , this follows the bodily temper . not so much the greatnesse of the sorrow as the efficacy of it must be looked unto , and the motive of it that it be the consideration of the spiritual mischief of sin in provoking god and causing his displeasure , the smallest measure of sorrow thus grounded and working is repentant . the work of gods grace in sanctifying it : . the author of it . . the true object . . the gracious effects . first , of the authour of it . it is the holy spirit that is the worker of all godly sorrow . it infuseth such a principle that it turns it from all evil objects , and sets it on the right objects in that measure and proportion that the thing requires . secondly , the true object of it . we must grieve , first , for the sins of others , even of particular men , and the publick sins , psa. . . david saith in another place , he beheld the transgressours and was sorrowfull ; and ieremiah saith , he would weep in secret for their pride , jerem. . . pet. . . secondly , for the miseries and calamities of others , which is pity , chiefly publick calamities of the church and state , as nehemiah and mordecai . thirdly , our own crosses and afflictions which befall us in our selves and others , as iob did mourn when the evils befell him , and david when he was threatned his childe should die , and paul was sorry for the sicknesse of epaphroditus . fourthly , our own sins and offences for which we are called to afflict our selves and mourn , and to turn unto the lord with tears and lamentations . . the measure of our sorrow . . simply all our sorrows must be proportionable to their cause . . moderate , not as men without hope neither for friends nor crosses , nor continue overlong . . comparatively , we ought to grieve more for our sins then crosses , for the faults of others then their afflictions . we should grieve most for sinne appretiativè , if not intensivè . it should be a christians best sorrow for quality , if not his greatest for quantity ; sorrow for sinne is more intellectual and durable , semper dolet & de dolore gaudet , the matter of this sorrow still continues , yet a christian is to testifie his godly sorrow , sometimes more then another , sam. . . zechary● ● . , . the objects of it , are such things as are principally and properly matter of grief to him , either the absence of that wherein their real goodnesse lies , or the presence of a real evil . . the want of gods presence in his favour and grace , the want of his image and ordinances . . the presence of that which is really evil , gods wrath and displeasure . david and heman could have no peace , because god was angry . to lie under the guilt of sin , psal. . to be under the power of corruption , rom. . when gods name is dishonoured . psalm . . rivers of tears runne down mine eyes , because men keep not thy law , rom. . i have great heavinesse of heart , because my brethren are cast off . the gracious effects or fruits of godly sorrow . eccles. . . that is , by the sadnesse of the heart exprest in the countenance , the heart is made better , cor. . , . . in general , it is a marvellous help to repentance , it brings forth repentance never to be repented of . there are two comprehensive duties faith and repentance , repentance is the turning of the soul from evil unto good , it stands chiefly in our affections , and consists in turning them from evil , godly sorrow and hatred do this . . more particularly , it worketh great care and fear of being overtaken with sin , indignation and zeal , it makes the soul very humble . . it is an excellent help to patience and meek subjection to the hand of god , i will bear the indignation of the lord , because i have sinned against him . some think it is a crime to mourn for their own sins , and those that would be counted christians of the higher form , they say ▪ ministers which presse this duty are legal , the gospel taketh not away the conscience of sinne , though it doth the fear of damnation . to scoff at mourning and humiliation was once a badg of prophanenesse ; those that say justified persons must not mourn for sins , may as well say they must not have an heart of flesh . marks of godly sorrow : consider , . when we mourn , whether we grieve for sinne when we are quiet from crosses , and when our sinne is kept from the world , and when we have no terrours of conscience , then our sorrow for sin is because we have offended god. sin is made grievous indeed by the other effects , and when they come the sorrow is made more and more troublesome . . for what sins we mourn , if for such sin as will not bring discredit in the world , yet if they offend god more we grieve more , this is a good sign . . in what sort we behave our selves in mourning , if we go to god , complain against our selves to him , confesse to him , lament before him , seek to reconcile ourselves to him . iudas ran crying to the high-priest ; peter wept to god in secret . motives to godly sorrow : first , it is a great evidence of thy love to god , ezekiel . later end , the church mournes when he was pacified to her , to thinke how she had grieved him . secondly , often meditate of the wonderful fruit godly sorrow brings forth in the soul of man , the mournfull christians which grieve when god cals for sorrow , are the most fruitful in afflictions . means or helps to godly sorrow : . meditation , . of the necessity and profit of it , if we bewail not our sins we cannot attain pardon of them , for christ is sent to binde up the broken in heart , to comfort mourners , to refresh and give rest unto the weary soul , zech. . , . & . iames . , . voluntary sorrow or remorse of heart whereto the soul doth of it own accord strive to work it self by taking pains with it self , is exceeding medicinable , it hath a purging power , a healing vertue , gods spirit doth work with and by it , to the making clean of the heart and hand ; godly sorrow breedeth repentance , that is , reformation of heart and life . only the bloud of our lord jesus christ can cleanse from the guilt of sinne , and deserve by way of merit the remission of the punishment thereof , but the tears of penitent sorrow will help to wash away the stain and filth of sinne , and to break the dominion of it from off the soul , and to confirm the heart against it , a man must grieve for his sins here , or howl for them hereafter , and by this he shall prevent many chastisements , and be armed against carnal sorrow , and be made capable of sound consolation . . prayer to god that he would perform his promise of taking away the stony heart , and giving a fleshy heart in stead of it . . a good man must represent his sins unto his own soul , as exceeding grievous and dangerous and loathsome . he must aggravate sinne to himself , and cause his understanding to apprehend it a very vile thing , worthy to be lamented and wept for more then any thing in all the world besides , and to that end he must consider , . how exceeding many and innumerable his sins are ? . the greatnesse of some of them in regard of aggravating circumstances , most grosse and palpable for matter , presumptuous for manner , against plain and evident light , conscience , reproofs , purposes , vows and all helps , made even a trade of them . i know your great sins , saith the prophet ; and this people hath committed a great sin , saith moses ; and so david , forgive mine iniquity for it is great . . the hatefulnesse of sin in regard of the vile effects thereof . first , it doth wrong and offend god in his soveraign authority and greatnesse , and in his wisdom , and in his right to the creatures who is so excellent and great . secondly , it hath brought much misery upon all the creatures , the earth is barren , the sea troubled , the air infected , and every thing out of order , because of sinne . we have lost the state of innocency , are cast out of paradise , deprived of gods favour , his image , the dominion over the creatures that we had , forfeited our right to heavenly glory , lost our knowledge of god , and of all his excellent creatures . the soul of man is dead in sins by reason of sin , and his body mortall , and both subject to eternall death . we are cursed in all that we put our hands to , because we have transgressed the law of god. thirdly , consider christs sufferings , in which we may see the odiousnesse of sinne . fourthly , the torments of hell which the damned do suffer , because they did not in time bewail their transgressions , and we shall endure if we grieve not . fifthly , call to minde the examples of those which have mourned for sins , david , peter , mary magdalen . the affections of the irascible appetite follow , viz. those which respect their object with difficulty of attaining or avoiding of it . chap. xxv . hope and fear . i. of hope . . the nature of this affection . philosophers call it extentionem appetitus naturalis . it is an earnest and strong inclination and expectation of some great good apprehended as possible to be obtained , though not without difficulty . it is a great question , whether it be more difficult to trust in god for spiritual or temporal blessings ? the promises for temporal things are not so expresse , and they are not fulfilled in the letter . on the other side , there are more natural prejudices against pardon of sinne then daily bread . we do not so easily believe gods supply of temporal blessings , because bodily wants are more urgent . he that will not trust in christ for provision for his body , will not trust in him for salvation of his soul. first , the object about which it deals is some great and sutable good , especially salvation , gal. . . col. . . the good is thus qualified : . it is futurum , hope is of good things to come . joy is in a good present , fear is of evils to come . . possibile , else we never expect it , herein it differs from despair . . difficile , because it ever looks on the good it waits for , as not to be obtained by its own strength . secondly , the act of what the soul doth in reference to this object , an expectation , this the scripture expresseth by waiting , patient abiding . all hope is either humane , the expectation which the rational creature hath from some second cause , this the scripture cals a vain hope , a spiders-web , a lie . divine , the expectation of the will to receive good from the hand of god. the ground of such a hope must be the word of god , by which alone his power and truth stand ingaged to us , and to hope for any thing but from them , is vain . so we must either have a general or particular promise * of the thing hoped for , or else it is idle to expect it . therefore david repeateth it more then once , that he hoped in gods word , psal. . . & psal. . , . so abraham had gods promise for a son in his old-age before he expected one . the measure of hope . it must be strong and firm without wavering , so as to hold out even against hope , all likelihood . the continuance of it . it must hold out against all delaying and procrastination , pet. . . this is waiting on god , which is commanded . . the image of god in this affection . there will be no use of hope at all in glory , there was little use of it in the primitive condition of man. the object of his happinesse was present and enjoyed , god , his favour and communion , and all things in him , but this did not continue . . the corruption of this affection . . the corrupt object of our hope when we are depraved . . the woful effects and cursed fruits it brings forth . first , the object , that which is the only excellent object of it a wicked man hath wholly lost , god , his image , favour , grace , ephes. . . & . . that object though sutable is not lookt on by him under that notion . . there is no declaration of the will of god to reach out this unto him . although there be no real hope , yet there is a bastardly hope which the scripture cals presumption , the hope and vain expectation of the wicked will be cut off , it is an ungrounded confidence whereby a sinner without warrant will promise himself all good . secondly , the woefull effects which this false hope produceth in the soul of man. . it is a great means to draw them violently into the wayes of sinne . young men are therefore easily beguiled , because they are full of hope . . this corrupt hope wraps up the soul in a cursed carnall security , iob . , . . when this is cut down it usually ends in bitter despair , because the confidence it had to uphold it self was a meer sigment . . the sanctification of this affection : because the greatest part of a christians good is unseen and unenjoyed in this world , therefore hope must have a great influence on a believers life to comfort , stay and refresh him , rom. . , . the work of gods spirit in sanctifying this affection : . in turning it to its right object , and upon a right ground . . in producing the right , proper , and natural effects of it ; hope thus rectified is the establishing of the soul in all storms . it looks at two things ▪ the good to be enjoyed , and the means whereby it is to be enjoyed . god in christ , and the spirit , is the principal object that hope closeth with , ier. . . rom. . . col. . . pet. . . . the lesse principal are the promises concerning this and a better life , heb. . or rather the things promised . secondly , the means , the good will of god , the intercession of christ , the ordinances . the ground of hope is faith in the word ; the act of hope is expectation , the putting out of the rational appetite in the expectation of a future good which is difficult , not a vain uncertain expectation , but a sure expectation of it , the object is sure , if i believe it , this makes the soul possesse it self in patience , rom. . , . heb. . . faith looks at the truth as present , hope closeth with it as future . there is a certainty ▪ . of the object , when the thing i believe or hope for is infallible . . of the subject , when the thing is made sure to my soul. two things are contrary to hope , despair and presumption : despair is a falling of the heart from the future good conceived , as inattainable at least to the parties self . it is a soul racking it self with what is , and what will be . see iob . . we must despair of attaining any good thing by our own industry without gods special help . we must not despair of attaining any good thing by gods gracious blessing , favour and mercy , viz. power against sinne , pardon of it , deliverance out of crosses and life eternal . it is not a bare absence or privation of hope , but a passion contrary to hope , as love to hatred . francis spira in the despair of his soul , cried out , verily desperation is hell it self , he said , my sin is greater then gods mercy . presumption , which is the excesse of hope ; the papists expect heaven as a reward of their obedience . it is a taking of things asore-hand , or a looking for that god hath not promised . what the proper use of this holy affection is to gods people whilst they live in this world . . to be a stay and safeguard to their souls in all times of difficulty , heb. . the anchor of the soul. . it is while we are in this world all the possession we have of the other world , rom. . we are saved by hope . marks of a sanctified hope : . the holy scripture breeds it , rom. . . col. . . it discovers thy desperate condition in thy self , lam. . , . . it is grounded upon true faith in christ , rom. . . col. . . . such a one minds heavenly things more then earthly , heb. . , . . he that hath true hope to go to heaven will be careful to prepare and fit himself for it , cor. . . ioh. . . psal. . . because the soul expects good from god , it labours to walk acceptably with him . . it carries the soul chearfully on in the use of all those means which the lord hath appointed for attaining that end , heb. . . . the use of it principally appears when storms and difficulties arise , the real use of it is to stay the soul ; when troubles come , it quiets the soul and makes it patient and content under pressures , tim. . . motives to hope : first , there is a necessity of it , we cannot live without it ; it is an expectation of an absent good , we shall be dasht on the rocks continually if we have not this anchor of our lives , prov. . . pet. . . secondly , when this grace is wrought in the soul it will keep it in a quiet calm condition . thirdly , it will be a great help to holinesse . he that hath this hope will puririsie himself as he is pure . one cannot have a gospel-hope , and lead a wicked life . fourthly , this hope will never deceive you , or make the soul ashamed , rom. . . the hope of the wicked is like a spiders-web , and the giving up of the ghost . means to get a sanctified hope : in general you must labour to be new-creatures , the spirit of god must work it . . let thy hope never rest on any thing but a word of god , rom. . . there is no bottom for this anchor but that . . meditate on the all-sufficiency of god who hath given thee that word , rom. . , . psal. . . . on gods almighty power , how infinitely able he is to help . . on his free grace , on his own accord he makes and keeps the promise . . his mercy , goodnesse and faithfulnesse . . experience of gods dealings with others , iam. . . and our selves , psalm . . rachel when she had one son , she called him ioseph , saith she , god will adde another . psal. . , . the servants of god of old did write some special name on their deliverance , or named the place so as to remember it , to help them both to praise god for mercies received , and to strengthen them to hope in god for time to come , as eben-ezer , the stone of help , iehovah-jireh , the valley of berach● , psal. . , . . the examples of his mercy and favour to others , psal. . . & . , . . such a one must be careful to walk in holinesse and righteousnesse before god , ioh. . , . iob . . chap. xxvi . ii. fear . it is that passion which makes the heart to shrink and withdraw it self from an imminent evil which it conceiveth it self now unable to escape or suffer . first , it must be exercised alone upon fit objects . the things we may and must fear are real evils . . natural , as poverty , shame , danger , death , when god or our lawful governour threaten them against us , for we must fear gods threats and tremble at his word , or when god or the magistrate executes them , therefore when we hear of the punishment of sinners , also it must make us fear . iacob feared esau , and david saith , he feared reproach , that is , due and just reproach . . spiritual , at all times , viz. sinne , gods anger and eternal damnation , we must fear to sinne , to incurre gods anger , and bring our selves to death , as ioseph feared , how shall i do this great evil ? and paul saith , having this terrour , we perswade men ; and iob feared the judgement of god , and durst not wrong his servant . so long must we fear eternal punishment of sin till we be freed from it by christ , and then we must fear it no more . secondly , the measure of our fear in two things . . all our fears of what things soever ought to be moderate , so farre as to awaken wit , courage and care to avoid peril , and no farther . for all the affections of man were planted in him to further his welfare , and they must be fitted to that end in the measure of their working . as we see in iacobs fear of esau , and in christs fear in the garden ; yea our fear of gods anger and eternal death should be so moderate as only to move us to use the right means of escape , even of submitting our selves to god. only in one case excessive fear is no sinne , but alone a fruit of weaknesse , viz. when god shews himself extraordinarily in terrible signs , or when an angel shews himself . . we must fear spiritual evils more then natural , sinne more then mans displeasure or any losse , and damnation above all other evils whatsoever , as the saints of god and martyrs in former times have done . david saith , i will not fear what man can do unto me ; and i will not fear though i walk in the valley of death . we must not fear . the causlesse anger or reproach of men , nor imaginary evils , the wicked stie when none pursueth . the noise of a leaf shall chase them , levit. the shadows of the mountains seem men to them , iudg. . . more real evils when they oppose us in a way of our duty , fear not them that kill the body ; fear not any of these things that thou shalt suffer . . the evils against which god hath secured us by his gracious promise , as the lord bids ioshua not to fear , and the people are commanded not to fear when they shall see a great army . david said , god is my light and shield , i will not fear what man can do unto me . a christian reconciled to god should not fear any outward danger , for he hath god ingaged to him to save and deliver him in all extremity . the fearfull must to hell , those which fear when and what they should not . the way to rectifie this passion is to get faith in god , true fear of god and a good conscience toward god ; pray to him to sanctifie it . the affection of fear must be distinguished from the grace and vertue of fear . though where ever this vertue is there the affection by power of the vertue will be ordered also aright , yet they must be distinguished , for the affection of fear is in all men naturally , yea in the very devils , but the grace of the fear of god is a part of sanctification , and cannot be found but in the elect childe of god. the fear of god may be thus defined . it is a grace whereby a man is so overawed with the apprehension of gods greatnesse and presence , that he dare not offend him , deut. . , , . eccles. . . prov. . . the fear of god is an excellent grace , sam. . , . mal. . . ier. . . i will shew you whom you shall fear , him that can cast soul and body into hell fire , saith christ. there is not any one vertue more frequently commanded nor abundantly commended in scripture . it is the first and chiefest point of wisdom , prov. . . & . . psal. . . fear of the lord is taken . generally for all graces and gracious dispositions , eccles. . . as faith in the new testament carries all graces with it , so fear in the old : compare those two proverbs , prov. . . with . . . for that affection whereby the soul in a filial manner is overawed with the greatnesse and goodnesse of god , hos. . . reasons . . from god , he is in himself every way surpassing excellent , having in him a perfect mixture of greatnesse and goodnesse , able to destroy , and yet willing to save and help , and in respect of us he hath an infinite and unlimited soveraignty , as being a creator who hath full and absolute power to dispose of the creature which he hath made of nothing , he can save and destroy , he hath authority to command , and reason to be displeased , if any thing be done by us otherwise then becometh us . secondly , from our selves , we are mean and vile in comparison of god , no way able to resist him or flie from him , or to deliver our selves out of his hand , and worthy to be subject to him in the lowest degree . thirdly , the effects of this fear are most excellent . . it interests him in whom it is to all the gracious promises of god for this and a better life , it plainly proves a man to be regenerate and sanctified , and to be gods true childe and faithful servant . . it worketh a great tranquillity of minde , and a most setled quietnesse of heart , it armeth the heart against all carnal and inordinate * fear of other things , exod. . . isa. . , . luk. . , . and strengthens against all temptations . there is a double fear : . of reverence , a reverent respect to god , this is kept up by considering gods attributes discovered in the word , psal. . . iob . begin . isa. . . exod. . . hab. . . . of caution or circumspection in our conversation . this is stirred up by considering , . the strictnesse of the law , psal. . . it condemns not only acts but sinfull lusts and motions , psal. . . cor. . . . the sad fals of the saints when they have laid aside the fear of god. peter fell by a damsels question . there is a servile fear of god as a judge , and a filial fear of him as a father , the one is ne puniat , the other ne deserat . aug. courage or boldnesse : it is a passion quite contrary to fear , which stirreth up and quickneth the minde against evil to repel or bear the same without dejectednesse . saul , david , and davids worthies , ionathan , caleb and ioshua were couragious . a godly man is bold as a young lion. be of good courage , be strong , saith god to ioshua . caleb and ioshua would have gone up to possesse the land notwithstanding the strength of the canaanites . there is a double resolution : . in sinne and iniquity , ier. . . the devils are consirmed in wickednesse . . in the truths and wayes of god , dan. . . this is an almighty work of gods spirit , whereby a christian is able to do and suffer glorious things for god and his cause , dan. . . act. . nehemiah , esther , athanasius , luther and others were thus couragious . there is boldnesse with god that flows from innocency , iob . . and that flows from slattery , a boldnesse that ariseth from a seared conscience , deut. . . and from a reprobate conscience , heb. . . iohn . . it must be well ordered : first , for the object of it , it must be exercised against all sorts of evils , natural , which may come upon us in the way of our calling and duty , as david used courage against goliah , sam. . . ionathan against the philistims , and esther against the danger of death ; the judges of israel were couragious ; and paul in his sufferings , and chiefly christ jesus , when he set himself to go up to ierusalem and to bear the curse of the law. it must be withdrawn from unfit objects , we must not be couragious against gods threats , nor great works , as thunder , nor against our betters , nor against the evil of sinne and damnation . to be bold to do evil , and to despise gods threats is hardnesse of heart . this was the sinne of the old world , and the philistims when the ark came against them , and of pharaoh . secondly , for the measure of our courage , it must be alwayes moderate , so as to resist and bear such evils as do necessarily offer themselves to be resisted and born , not to provoke danger . . it must be used more against publick enemies and evils then private , and against spiritual evils then natural ; we must resist satan , strong in the faith . motives to true christian courage : . it is both munimentum , the armour of a christian , and ornamentum the honour of a christian. . consider what examples we have in scripture of this vertue , moses , exod. . . ioshua , daniel , esther , peter , paul. means of getting courage . . see your fearfulnesse with grief and shame , and confesse it to god with sorrow , for in the acknowledgement of the want of grace begins the supply thereof . . consider of the needfulnesse , worth and excellency of this grace . . beg of god the spirit of courage . . take heed of self-confidence , heb. . . frustra nititur qui non innititur . bern. remember peter and dr pendleton . in the last place i shall handle some compound affections , anger , reverence , zeal . it sutes well with gods attributes and his dispensations , that we should love , joy , and be confident , and yet fear , psal. . matth. . . god discovers different attributes of mercy and justice , on which we are to exercise different affections . his dispensations also are various , as there is a fatherly love , so there is ira paterna , deut. . . jude . see phil. . . of anger . anger is a most powerful passion , and hath by an excellency engrossed the general name of passion to it self . the most usual name used by the hebrews to signifie anger is aph , which signifies also the nose , and by a synecdoche the whole face , either because in a mans anger the breath doth more vehemently and often issue out of the nose , which is as it were the smoke issuing from the flame kindled about the heart , or else because in the face anger is soonest discerned . the grecians used two names to expresse this affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the latine it is called ira , because it maketh a man quasi ex seire , as it were to go out of himself ; ira furor brevis , it is the rising of a mans heart against one that behaveth himself amisse , to punish him . it is a mixt affection compounded of these three affections , hatred , desire , grief . . there is hatred in pure just and innocent anger , of the sinne and fault principally , and a little for the present , of the faulty person : but in corrupt anger of the fault little or nothing , of the person most of all . . there is grief in pure anger at the dishonour done to god , in corrupt anger at the wrong done to ones self or his friend . . there is desire in pure anger of using means according to our vocation of bringing the party to repentance , and hindering the infection of the sinne : in unjust anger of revenging our selves upon the party , and delighting in his smart , therefore it is so violent a passion , because it is composed of those three , all which affections are fiery . it is easie to perceive all these three concurring in every angry person . therefore such as are in love or in pain , or in sorrow or hungry , in deep studies , are very teachy and soon moved to anger , for in all these there is an excessivenesse of some one or two of these passions , whereof anger is made , and therefore anger is soon provoked , seeing that these will soon breed a third , as wood and fire will cause a slame with a little blowing . the formal cause of it , is when any thing is highly esteemed by us , and that is contemned by another . i. the rectitude of it . in the state of innocency there was little use of it , while man did not offend god , nothing offended him . christ was perfectly holy and yet angry at the hardnesse of mens hearts , and the pollution of the temple ; so man might have been angry at the sin of the devils when he knew it . then it would have been no perturbation to his spirit nor blinding of his minde . ii. the corruption of it . wherein observe . the object this corrupt anger is conversant about , and the measure of it . . the causes which produce it . . the many cursed effects it produceth in mens lives . of the first . there are many objects of anger . the right object is dishonour done to gods name , sin , that only displeaseth god. the object of it is mistaken , . when i am angry with god , he is exempted in regard of his excellency and spotlesse holinesse . ionah was faulty this way , and salomon notes it of men who have perverted their wayes , that they fret against god. . when i am angry with my superiours , it being the passion of correcting , punishing , the faults of such should grieve us not anger us , therefore ionathan was not altogether blamelesse for being angry against his father saul in the behalf of david . . when i am angry with an innocent party , where there is no fault there should be no displeasure . lastly , in most cases to be angry with unreasonable or senslesse creatures which are too mean to be the objects of anger , as balaam was wroth with his asse ; so to be angry with a horse for stumbling or starting , unlesse when they be exorbitant from their natural goodnesse , as when the lion and bear would worry a sheep . secondly , one offends in the measure or quantity of anger , when he is angry more then enough . the proper end of anger is to awaken courage and set it a work to chastise evil , or to resist and beat it down that the minde may not be surprized with it ; such a moderate stirring of this passion as doth serve thus to set the minde a work to resist and oppose a fault or evil thing , is allowable , but if it come to a greater heat or flame then so , then it exceeds and is naught . if it be more vehement where the offence is less , then it is excessive . there may be a fault in the defect , when we are not moved , a just occasion of anger being offered , as in admonishing , reproving or correcting . secondly , the causes which produce it . since the fall the natural humours of the body . the immediate cause of it is pride and arrogancy the fruit of self-love , proud and haughty scorner is his name that deals in fierce wrath , should such a one as i be thus dealt with ? . our low esteem of others in comparison of our selves . . those things which should cause us to be meek and quiet , as learning , wisdom , any affront done to that excellency which god hath given us , whereas these should cause us to be meek , our weaknesse ( which should also make us meek ) puts us into passion , simple and sick folks are most passionate . thirdly , the cursed effects and fruits of this passion of anger . . it produceth a great deal of sorrow and woe in this world , the angry man never wants woe ; who hath reproaches , enemies ? . it disarms the soul of its own force , and layes it open to be invaded by an enemy , in patience possesse your souls . prov. . ult . . puts out the eye of our reason , ira furor brevis , eccles. . . impedit ira animum , ne possit cernere verum . ionah said to god , i do well to be angry to death . . it hurries all the other passions of the soul it s own way . . it is destructive to one of the principal ends of mans being , to humane society , prov. . . . it sets the tongue on fire , whence comes reviling , raging , moses when he was angry spake unadvisedly with his lips . . it produceth abundance of wicked actions , swearing , cursing , quarrelling , hurting and rude carriage , crying , stamping , staring . . it hinders a man from any communion with god : . from hearing , receive the ingrasfed word with meeknesse . . prayer , tim. . . unbelief and anger hinder our prayers . . the sacrament , that is a feast of love . . it quencheth all the motions of gods spirit and closeth with the devil , he by it possesseth the very soul , ephes. . , . mans nature is enclined to causlesse , ungrounded and excessive anger , sam. . , . eliab was angry with david , when he spake valiantly . nebuchadnezzar raged against the three children for not worshipping his golden image , and against the wise-men of babel for not being able to declare his dream . herod also was wroth against the wisemen , because they returned another way , and brought him not word back again concerning the childe jesus whom they came to enquire of and worship . a godly man may fall into passionate fits , be over-cholerick , as david and ionah . reasons why man is so prone to this unreasonable distemper . . the abundance of those vices in every one which concur to the working of unjust anger . . self-love which makes one prone to anger , because it is so wakeful , jealous , observative . . folly , anger rests in the bosom of fools ; a fool in the day of his wrath is known : an angry man exalteth folly , gives it a high room in his heart , makes it a great ruler and commander within him , now all men are in the corruption of nature fools , and have that title given them by the holy ghost . . pride , by pride alone cometh contention , saith salomon . . anger is a common fault , therefore salomon saith , make no friendship with an angry man , lest thou learn his wayes . . men make small account of it , a little passion , choler , they say . . the bodily temper in the farre greater number furthers it , the fiery choler which is in a mans body is the instrument of this hot vice . so having a soul defiled with those vices which beget anger , a body consisting of such humours as will set anger on work , finding many examples of it , and making little account of it , no wonder if a man do prove a wrathfull creature . this anger is greatly disgraced in scripture , prov. . . & . , . & . . & . . & . . & . . it is a fruit of the flesh . lastly , the work of grace in sanctifying anger . . the efficient cause of holy anger . the principal cause is the spirit of god in planting a new nature in the soul , and so in this affection . morall philosophy may go a great way in moderating anger , but the spirit of god only makes it holy . . sanctified reason is the immediate caller of it out and orderer of it : if it be holy anger it is a grace , and therefore must be called out by reason . secondly , the motive or occasion of it , we are angry for what we should . grosse and presumptuous sins done wilfully , openly , as christ was angry with the pharisees and peter . sins grosse for matter , presumptuous for manner , and mischievous in effect , not common imperfections , weaknesses . . insolencies against the church and commonweal . . for wrongs offered to us in a publick place , a place of authority , as moses . thirdly , the object about which it is conversant , only sinne , the persons with whom we may be angry , are our inferiours , or near equals , not our eminent superiours , though they do us some wrong , eccles . . it is an affection of punishing , and we may punish no others , least of all must we be angry with god , prov. . . fourthly , for the quicknesse of it , we must be slow to anger , eccles. . . pro. . ▪ . mat. . . not without a cause or unadvisedly . fifthly , the measure of it . . it must be alwayes temperat , so much as to quicken spirits , not darken reason . . it must not exceed the proportion of the evil , when god is much dishonoured it must be more , as in moses . sixthly , for continuance . it never must be long , the sunne must not go down upon our wrath , it must not be a bed-fellow . there must not be more anger then is requisite for the true and proper end of anger . the corrupt end of corrupt anger is revenge . but the true and proper end for which god did plant it in the heart was twofold . . that it might serve as a means to inable the body and minde more to procure its just defence against any evil or hurt that should be offered it , especially against any sinful temptation : christ was angry with the devil when he tempted him to worship him ; iacob with rachel , gen. . . . to stir us up when need is to use earnestnesse for the reforming of sinne in others which have committed it , so christ was angry against them that did buy and sell in the temple , and often against the hypocritical pharisees , which made him so sharp with them oftentimes . marks of sanctified anger : . what is the thing which stirres this passion ? is it because god is dishonoured ? moses his spirit was never stirred above twice in his own cause , but he was impatient when the israelites worshipped the golden calf . the zeal of gods house consumed christ. . such a one is most of all angry with himself , because he knows no man commits more injuries against that which is dear to himself , gods glory , his own peace , against his own wanderings , failings . . he observes that rule , be angry and sin not , because it is against sin . . holy anger will provoke him to his duty , nehemiah was troubled when the sabbath was prophaned . . it doth not exceed for measure . means . . to provoke this affection against sin , . to bridle our inordinate passion about things for which we should not be angry . of the first . consider first how amiable a thing it is for a man to be impatient for god , a great part of our holy zeal ( which is the edge of the soul ) is anger against sinne . it is intensus gradus purae affectionis , zeal is a composition of love and anger . secondly , god himself is extreamly angry with sinne , and the workers of iniquity . he is jealous , wrathfull , he drowned all the world , burned five cities , made his sonne drink of the cup of his wrath , was never angry for any thing but sinne . thirdly , rightly understand the nature of sinne , what ever may call out anger meets only in sinne , it is an injury against god , a contempt , an ingratitude against him , who is the holiest , wisest , excellentest in heaven and earth : who are they that do this , base creatures , worms , potsherds , that receive every thing which is good from him ? secondly , how to bridle our inordinate passions : . take heed of pride and overweening thy self , pro. . . & . . david was much provoked at nabal , but suffered shimei to rail at him , there is nothing to be esteemed but the glory of god , his favour , communion with him . . avoid suspition , love which is opposite to anger , is said not to be suspicious . . abstain from all occasions of anger , take heed of tale-bearers , resist it in the beginning . . consider the excellency of meeknesse and long-suffering , rightly understand the hand from which every injury comes , real or supposed : shimei cannot curse david , but god bids him , he orders it . . look to thy own thoughts , passe the thing over , doe not think of it , matth. . . . consider the glorious examples of moses , david , christ himself . . often disgrace this vice unto your selves , call to minde how earnestly god hath condemned it , how he hath vilified it , and those that give themselves unto it . anger rests in the bosom of fools ; the holy ghost bids us put away anger and wrath , bitternesse , crying and evil speaking ; he bids us , walk not with an angry man , nor have fellowship with a furious man ; he saith , an angry man aboundeth in transgression , it is opposite to love , the best of vertues , a very drunkennesse , and disgrace thy self to thy self . reverence . it is an affection by which the soul is stirred to entertain the good which appeareth to be of some worth or excellency according to its worth . it must be exercised upon fit objects , things and persons reverend . the holy things of god , his sanctuary , sabbath , word , sacraments and other ordinances in which men draw near unto him , levit. . . the image of god consisting in righteousnesse and holinesse . salomon saith , that wisdom shall give a comely ornament . the persons to be honoured , are . the godly and vertuous , whom we must respect for the image sake of god that is in them . . governours and rulers of all sorts , commandment th . . the ministers of the gospel . . aged persons having a stamp of gods eternity . reverence is properly exercised upon a person esteemed excellent and eminent in grace and vertue , especially if it be also joyned with soveraign authority . if authority be separated from vertue , yet in well considering men it will beget reverence , for the place will be loved , though not the party . if vertue be separated from authority , that will beget a great measure of reverence in a well-judging soul. secondly , for the measure , we must honour and reverence things and persons more or lesse , as they are more or lesse reverend , every person and thing according to its degree . we must not reverence : . idols and false gods , i mean the image of any god-head set up to worship or any conceited imaginary god. to kisse the calves ( a sign of reverence ) was a sinne . . vile and base men of sinful and wicked carriage , in regard of wealth , wit , beauty and other paintings . masters , parents , kings must be reverenced for their authority , but not for other vain things . zeal . zeal is by some defined the heat and intention of all the affections , as varnish is no one colour but that which gives glosse and lustre to all , act. . . it is a holy warmth wrought by the spirit of god , whereby all the affections are drawn out unto the utmost for the lord and his glory . it is nothing but heat or warmth , whence zealous men in scripture are said to burn in the spirit , but it is a spiritual heat wrought in the heart of man by the holy ghost , improving the good affections of love , joy , hope , for the best furtherance of gods glory ; using the contrary affections of hatred , anger , grief against gods enemies . dr holland when he went any journey was used to say to the fellows , commendo vos dilectioni dei & odio papatus . all the servants of god should be zealous for the lord , revel . . . this is required in the minister , act. . . the hearer , luke . . of them that would pray with comfort , iam. . . in every part of the service that we do unto god , rom. . . it is in general required of us in our whole profession and practice of religion , tit. . . iehosaphat is praised for it , chron. . . see chap. . . king. . . reasons . god is a spirit , a pure act with whom we have to do , therefore we must be spiritual : he would not accept the first-born of an asse , because it is a dull sloathful creature . secondly , it is conversant in matters of religion which are of highest concernment in the world , all the heart , soul and strength , are to be laid out about them . thirdly , this is an excellent grace , . because it is the best evidence of a christian , the spirit of god works like fire . . the greatest means to draw out the soul to service for christ , isa. . when he was toucht with a coal from the altar , then he cries , send me . . it will save a sinking church , numb . . . ier. . . . it is the glory and beauty of all our services , as varnish adds a lustre to all other colours , makes them amiable . two cautions . . it must be guided by knowledge , rom. . . zeal without knowledge is like mettle in a blinde horse ; knowledge without zeal is like a precious stone in an old toads head . . mannaged by wisdom , we must not go beyond our calling . signs of holy zeal : . one is impatient for injuries done against god , so moses , exod. . . it is ready to be imployed in any service which may advance god , as isa. . . it makes a man do it couragiously ; a zealous man is bold for god , shall such a man as i flee , said nehemiah . . he will spare no cost in the cause of god , cant. . . . what ever it hath done for god it never thinks it hath done enough , phil. . , . . this heavenly fire shines abroad , but burns most within . . makes one take pleasure in the zeal and forwardnesse of others , i would all the lords people were prophets . chap. xxvii . of the sensitive appetite . thus i have done with sanctifying the intellectual nature , the understanding , will , conscience , memory and the affections . now i come to appet●tus sensitivus , the sensitive appetite . it is an inclination of the soul to imbrace those things which are good or evil according to the judgement of the sense . there are five external senses , seeing , hearing , smelling , touching and tasting ; and three internal , the memory , fancy , common sense . in these men and bruit beasts are alike . in man this sensitive appetite differs from that in a bruit beast in three things : . that in a bruit beast is all the soul which he hath , but in man it is not a distinct soul , but an inferiour faculty of the reasonable soul. . the motions of a bruit beast according to sense , are not guided by reason . . in a bruit beast his sense is all the guide he hath by which he is to make his judgment : mans rule is reason guided by god. all the motions of the will which the soul takes upon the representation of the senses , is the bruit part . . the rectitude of it before the fall or the image of god in it . it was wholly at the command of reason , is was to be a servant to the soul , only to bring intelligence and represent all the things which were done abroad . a man in his pure condition had not a desire to a thing till reason had judged of it . since mans fall , much of our depravation lies in this low brutish faculty , the scripture saith , every man is a beast . the apostle ten times in the sixth , seventh and eigth of the romans , cals concupiscence sin . some think it is but the depravation of this he there means . man falling off from god and making him his portion , turns to the creature , and makes it his portion . . the power which this brutish part hath over reason . . over the will and affections . . the abominable fruits which slow from both these . of the first . whereas reason should impartially take all things without prejudice , and weigh them in the right balance ; it puts out the eye or deludes it . . it takes up the will before any thing be propounded to reason , it often ravisheth the will , which the scripture expresseth by madnesse . . the woful fruits of this . hereupon man who was made after gods image , and most like him , becomes a carnal , earthly , brutish man , the spiritual part is drowned , iude v. . his joy is in his musick , wine , horse , garden , cloaths . though he have an intellectual nature , yet his reason invents wayes and means to follow some sensual good , and to avoid some sensual ev●l , and in this case are all natural men . corruption first came into the soul by the sensual appetite : eve by seeing the fruit , hearing the serpent , touching and tasting the fruit , and by imagining what good might come to her by it , was deceived . scholars and wise men when corrupt are often taken up more with the things which work upon the senses , then with what works upon reason . many among the arabians are learned in the tongues and mathematicks , yet their happinesse and all their religion from mahomet is what pleaseth the sense . popery is a meer pompo●s sensual religion . men often do vertuous things that they may have the reward of vertue , and hate punishments because they are sensual . the work of gods grace in sanctifying this part . the proper office of it was to present the intellectual nature with what of god may be found in the creature . the sanctification of it stands in two things : . god by his grace spoils the relish of that good which is presented to us by the senses , it discovers to the soul better good to feed upon , the taste of spiritual things , the consolations of christ. . the soul is not much troubled at the evil which the senses present , sicknesse , reproach . though grace do not so far subdue the appetite that it shall not be medling , yet it stayes the will. in a gracious man the dictates of reason and conscience conclude the businesse , as in samsons love of an uncircumcised philistim , if grace had prevailed that had soon ceased . there is a great deal of wickednesse in the sensual appetite , it is impetuous since the fall . . it is a great debasement for a man to be under that which should be his slave . directions how to get this faculty sanctified : . we shall never get it under the yoke untill we can get the soul to finde satisfaction in better things , communion with god. paul could abound and want . all the philosophy in the world cannot take thy soul off till grace doe , their own rules took not their hearts off , because they had not better things to satisfie it . . watch diligently over thy senses , satans cinque-ports , what undid achan ? i saw a fine garment , and then i coveted . the whore in the proverbs allured the young man by inveigling most of his senses . i made a covenant with my eyes , saith iob. . we must be careful of our inward senses , our thoughts of earthly things . . pray much to the lord that he would keep us in his holy fear . the vegetative soul is a power of attracting , concocting and expelling what is superfluous , it was not gracious in innocency , nor sinful by the fall , the perversness of it was brought in by sin , but sub ratione poenae . chap. xxviii . of the sanctification of mans body , and all the external actions . the body as well as the soul was redeemed by the price of christs bloud , taken into union with him , and shall be glorious to all eternity . i shall here handle four things : . the nature of the body . . the image of god in it before the fall . . it s corruption . . it s sanctifying by the spirit . of the first . it is one of the most curious pieces of all gods workmanship , psal. . , . the operation of the soul much depends on the temper or distemper of the body . . what the image of god was in mans body before the fall . god is a spirit , how can the body be his image ? the schoolmen say it stood in three things : . in the admirable frame and composure of it , this is not probable . . in its majesty which carried a beam of god in it , bruit beasts did stoop to him as their lord. . it bore gods image significativè , it was the vessel wherein the soul did act that holinesse which was gods image . the comlinesse of any mans body depends not on outward decking , but when it is imployed in the works of holinesse . . the depravation of the body since mans fall . it is a great question , wherein the sinfulnesse of the body lies , because there is no sin in it till the soul comes , nor when it is gone : yet that there is sin in it appears by thess. . . it s sinfulnesse consists in three things : . in its fitnesse to sin , rom. . . . in its readinesse to sin ; there is not only a passive fitnesse , but an active readinesse in the members to sinne , act. . . the feet are swift to shed bloud . . in its greedinesse to the service of sin , deut. . . the whole body of original corruption dwels in our bodies , rom. . let not sin reign in your mortal bodies . this corruption desiles the body within , and issues out likewise , sometimes it will inwardly burn with lust and anger . the members of our bodies are the instruments of sin : the tongue was given man to be an instrument of gods glory , therefore david calleth it his glory ; since our fall the spirit of god saith , it is a world of wickednesse . one hath written a large treatise of the sins of the tongue , with that we curse god and rail on men , much uncleannesse is acted by it . one reckoneth up four and twenty several sins of the tongue , lying , swearing , ribaldry , scoffing , flattering , quarrelling , deceiving , boasting , tatling , &c. it is compared to a sharp two-edged sword , to a razor , to sharp arrows , to an adders sting , to the poyson of an asp , to fiery coles , to the fire of hell . eyes ] eyes full of adultery , pet. . an evil eye , a covetous eye . ears ] a deaf ear to that which is good , itching ears . hands ] full of violence , oppressing . feet ] swift to shed bloud . . the work of grace in sanctifying mans body . when the whole work of sanctification is intended ; god sometimes names onely the sanctifying of mans body , rom. . thess. . , . rom. . , . cor. . , . the work of grace in sanctifying the body , stands not in making it the immediate and proper subject of grace , that being spiritual cannot have its seat in mole corporea , but in these particulars . . it shall be no longer at the command of the devil or a lust , cor. . . iob . . psal. . . . it is consecrated to the lord , rom. . . cor. . , . it is made the temple of the holy ghost ; where the holy ghost resides he will spiritually adorn it that it shall be no more inthralled to sin . . it is taken into a real and indissoluble union with god himself , cor. . your bodies are the members of christ. . our bodies are the instruments by which the spirit of god and our souls work sanctification , rom. . give up your members as instruments of righteousnesse , cor. . . david often calleth on his tongue to blesse god , naming it his glory ; it exalts gods praises , ministers grace to the hearers . psal. . . the bridling of the tongue standeth , . in forbearing words , . sinful simply , whether . impious against gods . being , authority and greatnesse . . worship and word . . name and honour . . sabbath and rest. . injurious against . those that we have relation to . betters , irreverent . . equals , comparing and disgracing . . inferiours , vilifying , contemning . . all men , viz. . unkinde , passionate , provoking and bitter words against the sixth commandment . . impure , unclean against the seventh . . fraudulent and deceitfull against the eighth commandment . . whispering , slandering , flattering , bragging , backbiting against the ninth commandment . . superfluous , too many prov. . , . tim. . . . impertinent , not to the purpose , not concerning ones self , psal. . . . idle , to no purpose , matth. . . . unseasonable , uttered out of time and place , as to apply the comforts of the gospel to him which is not at all humbled , or denounce the terrours of the law against one who is too much already pressed with the sense of his sins . . in using speech , which is . alwayes gracious , viz. . discreet . . gentle. . lowly . . true. . often religious . motives to preserve our bodies in purity . consider first , what an excellent piece the body of man is in the lords creation of it , wherein the power , wisdom and goodnesse of god appears . secondly , rather then it should be lost , christ hath bought it with his precious bloud , cor. . thirdly , thy body is joyned to christ , and all the members are made members of his body . fourthly , the holy ghost dwels in it . god hath two thrones the highest heavens and the body and soul of a believer , god would not let any natural filthiness be amongst them while he was present with them . fifthly , thy body shall be raised out of the dust and made like the glorious body of our lord jesus christ. sixthly , look upon thy body in the relation it stands to thy soul , it is to be the vessel thy soul should use , by defiling it and regarding it more then enough , you make the soul a slave to it . seventhly , consider that our bodies without a great deal of looking to and watching over will never be kept clean ; originall sinne hath over-spread them . eighthly , a small temptation prevails over our bodies , they are more subject to spiritual then bodily evils . ninthly , satan well knows , that although god most looks at the grace and corruption which acts in the inward man , for judging of the inward goodnesse or badnesse , yet when grace breaks out in the body it is majoris gloriae , and when corruption appears there it is majoris infamiae & turpitudinis . tenthly , in the judgement of god the greatest beauty and comlinesse to be found in our bodies is to have them thus devoted and consecrated to god , and thus imployed . the bravery of our cloathes , washing , and trimming , is to set out our bodies , because we would not appear deformed in the eyes of others , prov. . , . means to possesse our bodies in purity : . take heed of over-loving or over-valuing the body , then i shall not put my body on any duty of mortification , the body is but a scabberd , the soul is the tool . . above all look to thy heart within , keep that in a right frame , and the body will easily be kept . ierom saith , i left the city and went into the wildernesse , but i took my wicked heart thither . . look to the senses , sinne came into the world by our senses , the devil spake slattering words to the ear , shew'd the fruit to the eye , she touched it and tasted of it , and perhaps smelt to it , prov. . the harlot kist him for his touch , she had the attire of an harlot for his eye , perfumed her bed for his smell , her words dropt as the honey comb for his ear . . keep the body as well as the soul in frequent communion with god , exercise thy hands , eyes and ears in prayer . . because our bodies being filthy vessels ever since our fall , and prone to be defiled , our care must be to wash them in clean water , cor. . . heb. . , . we must daily renew our faith and repentance , psal. . besprinkle we with ●ys●p and wash me . for our external actions , they are . sinfull , and here is all new , the grosse sinfull actions are removed , old things are past away : ye were sometimes thus , but ye are washed , cleansed . hence they are called saints , and called from the world , let him that stole steal no more . . common infirmities are much subdued , and what is yet remaining is much bewailed , gal . . you shall not see the same anger and love as before . he that was a very nabal before is turned to a meek moses , and he that was a tiger before is changed into a lamb. . natural and civil actions , they are altered . they are put upon a right end , whatsoever you do do all to the glory of god ; so that as god made all things for himself , so we desire to live to him ; whereas naturally a man doth all these actions for himself , as the utmost end ; we eat , drink , and do every thing to the glory of god , either immediately when we give him the glory and acknowledge him the author of these mercies we partake of , or else mediately , when we do imploy and lay out the strength , comfort and profit we have , in the way which god hath required at our hands . . they are made but the accessary , and heavenly things the principal , matth. . seek first the kingdom of heaven , john . labour not for the meat which perisheth : and what will it profit a man to gain the whole world ? naturally a m●● i● so ●●t on the world that he is taken up with it ; if there were no heaven , no soul , no better thi●gs to be looked after it were another matter , but the conversation of the godly is in heaven , and their affections are set upon things above . . in the use of all these they live by faith , hab. . the just shall live by faith , it is thrice repeated in the new testament , a man depends upon gods promise in the most trouble some straights , believeth in god as a father , matth. . who will provide for him ; care and distractions what thou shalt do , how thou shalt live , oppose the work of converting grace . paul knew how to abound , and how to want ; he saith , he had all things , because he that by faith hath god as his , hath all things of god , his wisdom , power . . their religious actions , they are altered for , . these are done with the inward man , with inward sorrow and delight ; people think that praying and doing other duties is godlinesse it self , but here if any where grace makes a great change ; for whereas before these duties were done out of custom and more verbally , now he performs them with more sense of his unworthines , the spirit making groans unutterable , and taking away the s●onin●s of our hearts , now they are earnest and ●ervent in prayer , and hear the word diligently . . they are effects of faith reconciling us to god , whereas before his conversion all his duties were abominable things , yet he had high conceits of them , now they are accepted , converting grace working faith in them , which laying hold upon christ , doth cover them all with his worth and excellency : before they were but the meer desires of nature , such as any heathen would make , and they did no more prevail , and if god did hear them it was in a common way of providence , such as he shewes to the ravens when they cry to him , but now they are the prayers and duties of those which are in christ in whom god is well-pleased . there is as much difference between a beleevers prayer and a naturall mans prayer , as between lazarus dead , and him risen again . . they are done eff●●aciously to make us grow more , and to get more strength , that is the end of prayer , of hearing the word , of the sacraments , partly to cleanse us , and partly to further us in the way of salvation ; the godly man faithfully using these ordinances , findeth them such bread , that in the strength of them he liveth and groweth : but the natural man is never reformed by these though he live under the minstry , he retains the same old lusts and sins . . they are so done as that we go out of them and relie on christ only . this is a wonderful change wrought on the godly mans heart , that he goeth out of all his prayers , all our righteousnesse is as a menstruous cloth ; naturally a man relieth on these , and till god make us see the spiritual purity of his law , and all the inward filth of our hearts , it spoils all our duties , and it is impossible that we should depend upon christ and go out of all . general rules for the sanctifying of meats and drink , apparel , sports and labor . . all these being in themselves neither morally good nor evil , but indifferent , we may use and desire them too much or too little , therefore we should be moderate in the use of them . . they should be sanctified by the word and prayer , tim. . the word shews us the warrantable use of them , and teacheth how to use them , prayer obtains a blessing upon them , cor. . . . our liberty in the use of them must not be a scandal to our brethren . chap. xxix . some special graces deciphered , i. bounty . bounty or liberality is the vertue of spending riches well . it is an aptnesse to give good things abundantly and freely . the object of it is riches , the proper act of it is to spend them well . it is a very commendable thing , he that hath a bountifull eye shall be blessed , saith salomon , see chro. . . & . , . mat. . , . paul commends the church of macedonia for it in the thessalonians and philippians . reasons . . it shews that a man rightly understands the nature and end of wealth , viz that it is but an instrument of well-doing , and all the good of it stands in using it well . . it is a useful vertue amongst men , therefore praise-worthy , it brings forth many good effects , it feeds and cloathes men . the occasions of this bounty are these , . to a superiour in times of some solemnities , or when we have occasion to deal with them to shew our subjection to them . thus the people gave presents to saul , those which came to salomon brought gifts * , and those which came to david . . to an enraged enemy to pacifie him , as iacob to esau , for a gift in secret doth pacifie great wrath . . to a wronged friend or neighbour , to make satisfaction , as abimelech restored abrahams wife with gifts . . to an acquaintance to nourish love and kindenesse , especially in times of solemnity , as they sent gifts to each other in celebrating the daies of purim . . to any one which hath shewed himself careful of us , and done us much good to requite him , as saul brought a present to samuel . . to such as we have occasion any way to use or imploy for our good , that they may more willingly help us , as sam. . . the goods of this world are well spent and bestowed : . when the object is good , in good works , chiefly mercy and religion . not to spend much is to be bountiful , but to spend upon things that are good , usefull and profitable : we must learn to maintain good works , tim. . , . . the quantity or measure of it , so much as the nature of the thing , and the ability of the person doth bear . . the manner of giving must be free and willing , prompt and ready , rom. . . cautions . . a gift must not be a bribe to pervert justice . . one must not rob the poor to give to the rich , refuse to pay debts that he may have to give , this is not liberality but robbery . the matter of bounty must be goods honestly and justly gotten . . a man must not overcharge himself with gifts . . the motive and end must not be vain-glory , applause and conceit of merit , matth. . the offering of our hands , a giving part of our goods to god to maintain his worship and service is required , for he will not be served alone with the tongue and ear , but hand also . we must as well give to him as receive from him , that we may declare our homage unto god , prov. . . the chief of all thy increase shews it undeniably that he means it not of common honouring him by a right imploying of them in thrift and liberality , but by a special honouring him in devotion , for the chief of ones increase denotes a gift to the god of his life , the chief lord of all , psal. . . bringing of gifts is required to a true real testification of our fear of god as well as vowing and performing our vows . we have also clear examples of it . the princes and people offered to the building of the tabernacle , and at the dedication of it . david and his princes and people offered to the building of the temple . also the wise men matth. . . offered to christ gifts and presents , as a real acknowledgement of their faith in him . act. . . paul thought that something was to be offered to god as well as given to the poor . it is not meant of his offering for his vow , for he came not to ierusalem for that purpose , but agreed to do it by advice of the apostles after he was come , the end of his coming is by him named to be bringing of alms and offerings , it is meant therefore of such things as divers among the gentiles had given to maintain the worship of god at ierusalem , as well as alms to maintain the poor . a voluntary occasional offering and giving what we see good of that god hath blessed us withall , either upon special occasion of using cost for gods service to maintain it , as david to the building of the temple , or for acknowledgement of some special blessing , as we see they did after great victories . rich men must chiefly be bountiful but not onely , a cup of cold water from him that hath no greater a gift , hath promise of a very great reward , the widows mite out-weighed all the rich gifts of the wealthier persons . motives to bounty : . from god who hath commanded it and promised to reward it , and punish the contrary . . all creatures invite us to it , the sun , the sea , the earth , the flowers , all creatures , and especially the creator who gives us all things abundantly to enjoy . christ poured out his heart-bloud for thee . . from wealth , which is fickle and uncertain , and which we must all part with and which will give no comfort nor bring no credit it self , there is no comfort in having but in well bestowing a large estate . . from our selves which must part with all at last , and why should not we use our goods well , we are but stewards and must give an account of the using of them and all that we have of gods , of thine own have we given thee . . what cost have we been at for our lusts ? . we expect that christ should be every day at cost with us ; we look for a full table , a great deal of gods spirit and love . . consider the cost that the jews were at in all their services , and that many papists and mahumetans are at . means to get this vertue : . chase away the hinderances of it , covetousnesse , love of money , such a one will be unwilling to part with it for good purposes ; frugality cuts off sinfull and superfluous expences in cloathes , fare . . fall to prayer and practice , lay out on christ , his saints , ordinances , truths , relieve the poor . it is a question amongst learned men , whether of the two extreams of liberality , prodigality in the excesse , or covetousnesse in the defect be worse ? covetousnesse is the worse , because . it is the root of all evil , iudas sold christ for it . . the covetous doth good to none , nor to himself neither , the prodigal doth good to many . . age is some remedy as against other vices , so against prodigality , covetousnesse then grows young . ii. humility . it is that grace whereby a man doth make little or no account of himself , iob . . ezek. . . or , it is a grace of the spirit of god , whereby a man out of true knowledge of himself , his state and condition , accounts himself vile and walks accordingly before god and man. every good man is humble , prov. . . luke . . poverty of spirit is the first step to heaven , matth. . . high in worth and humble in heart , saith nazianzen of athanasius . all the stars the higher they are the lesser they appear , so must all the saints . humilitas virtus christianorum , prima , secunda , tertia . aug. augustin being asked , what vertue was most to be desired ? he answered , humility : being asked , what was the second ? he answered humility : which was the next , he said still humility . primislaus the first king of bohemia kept his shoes by him to put him in minde from whence he rose . we reade of agathocles that king which was at first but a potters son , and after advanced to the kingdom of sicily , that he would , together with his plate of gold and silver have earthen vessels on his cup-board , to put him in minde of that condition he was in before . iacob saith , i am lesse then the least of all thy mercies . abraham cals himself dust and ashes . david terms himself a dead dogg , sam. . . a flea , that is , a poor , mean , base , worthlesse person . paul terms himself , the least of all sainis , and the chiefest of sinners , tim. . . though i be nothing ( saith he ) and i am the least of all the apostles , not worthy to be called an apostle . god often cals for this grace , ephes. . . col. . . phil. . . god teacheth the humble , exalts the humble . he hath two thrones , one in the highest heavens and the other in the lowest heart . humility hath the promise both of temporal benefits , prov. . . and spiritual , prov. . . grace , prov. . . wisdome , prov. . . the fear of god , and finally blessednesse , matth. . . reasons . . because a godly man knows gods excellency , the foulnesse of sin , and his own littlenesse and sinfulnesse , therefore must needs be mean in his own eyes . iob . . isa. . . secondly , there is no way to exalt mercy but by abasing self , it will not be prized unlesse self be abased , deut. . . the whole have no need of the physician , but the sick . marks of this excellent grace : . we may judge of it by the efficient cause , the spirit of god must be the worker of it . god when he converts a man shews him his own misery and the excellency of christ. . the effects of humility . it discovers it self in its carriage to god upon his dispensations toward us , if his waies be waies of mercy and enlargement , it admires free-grace in them all , chron. . lat . end . that i should enjoy such blessings , if god send afflictions he acquits his severity , and saith , the lord is righteous , and submits to him . . such a one rejects himself as vile and abominable in the sight of god. paul after his conversion saith , i know that in me dwels no good . . such a one willingly imbraceth every service belonging to his relation . christ washed his disciples feet . queen bathsheba taught salomon her son . . he is far from censuring and undervaluing of others . be not many masters , iam. . . the whole design of the gospel lies in two things : . to make the creature nothing . . to make the grace of god in christ all things . quickning motives to provoke us to get humility . meditate on three things : . the absolute necessity of it . . the difficulty of it . . the excellency of it . . the necessity of it . god takes no pleasure in men , till he hath brought them into such a frame . humility is necessary also for every condition of life , if god send crosses thou wilt never bear them till he have humbled thy spirit . . the difficulty of it . it is hard to get the heart into such a temper , all that is in thee is against thee ; the grecians and philosophers thought humilitie was not a vertue but a despondency of spirit , all thy corruptions are against it , thy excellencies , wit , authority , thy graces against it , grace will be against grace , thou wilt be proud because thou art humble . . the excellency of it . thy heart shall be gods temple , a broken spirit is in stead of all sacrifices , it will nourish all graces in thee , a humble man seems to creep , but he flies to heaven , saith parisiensis , not one administration of god will passe without doing thee good if thou hast an humble spirit . means to get it : first , see thy pride , all sin is resolved into pride , ier. . . secondly , meditate , . of the basenesse of thy beginning and original , thou comest immediately from the slime of thy parents loins , and mediately from the dust of the earth , and just nothing . . consider thy extream sinfulnesse . how little do we know in comparison of what we should know , how little do we love , serve and obey god in comparison of that our duty bindeth us ? what a deal of atheism , blindenesse , vanity is in our mindes ? how forgetful are we of god and our later end , how foolish and sensual . . we must put our selves in minde of our death and later end , we must shortly rot , putrifie , stink and crawl with worms , we must return to the dust , lie down in the grave , must be without wealth , honour , beauty , strength , wit , learning , knowledge , celebrate thy own funerals . . consider of the torments and wofull condition which we have deserved , to which we must go , if we be not humbled in the sense of our having deserved it we cannot escape . thirdly , adde to these meditations hearty prayers to god to humble you , to convinte you of sinne , to open your eyes to know your selves and him . the knowledge of gods holinesse , excellency , majesty , glory , will also abase us , isa. . . iob . , . the worst pride is an overweening of our selves because of our graces . consider , . that this holinesse is received from god , cor. . . . it is imperfect . . it is in its own nature defective , being a creature : grace is depositum as well as donum , a talent or pledge that the lord hath left with you , as well as a gift . iustice. iustinian defines it thus , est constans & perpetua voluntas suum cuique tribuendi , he begins his institutions so . d. ames de consc . lib. . cap. . saith , it is a vertue by which we are inclined to perform all due offices to our neighbour . d. hall * saith , justice comprizeth all vertue , as peace all blessings . antiochus of asia sent his letters and missives to his provinces , that if they received any dispatch in his name not agreeable to justice , ignoto se has esse scriptas , ideóque eis non parerent . see speed in the reign of henry the th concrning his justice , p. . scepters born by kings and the maces of all magistrates , are straight , emblems of justice . d. clerk. the rules which must be observed in executing of justice : . the doer must have a calling and authority to it ; peter had none when the high-priests servants came to lay hold on christ , and he cut off the ear of malchus . . he must indifferently hear both parties . philip kept an ear alwaies for the defendant , therefore suetonius justly chargeth claudius with injustice for precipitating his sentence before he had given a full hearing to both parties , nay sometimes to either , pronunciabat saepe altera parte audita , saepe neutra . . he must lay all he hears in an even balance , and poyse them together : res cum re , causa cum causa , ratio cum ratione concertet . . he must maturely advise and seriously consider of the matter before he passe sentence , iudg. . . . the person punished must be indeed an offender or guilty person , not made so to appear by forged cavillation , as naboth ; nor so reputed out of the rage of the punisher , as the priests of nob in sauls conceit , but having indeed done some , and being duly convicted to have done some thing worthy of stripes , bonds , imprisonment ; for else to strike the innocent is abominable to god. . the punishment must be proportioned to the sinne , as a plaister to the sore , a lesse punishment must be inflicted on a lesse sinne , and a greater on a greater , with this proviso , that the greatnesse of the sinne be not measured alone by the matter of the thing done , but also by other circumstances considered together with that , and chiefly by the mischiefs which will ensue upon the doing thereof , and so those faults must be punished with capital punishments , which are either in themselves very enormous , or in their consequents and effects very mischievous . . the motive and end in punishing must be a single eye to the stopping and preventing of sinne , that god may not thereby be dishonoured , not any self-regard . severity is the executing of punishment fully without sparing in any part of the punishment , and speedily without too long deferring and putting it off , deut. . . & . . ezek. . . salomon tels us , that a wise king * turneth the wheel over the wicked , that is , is severe to them : see psal. . . a parent must correct his son , and not spare for his much crying . god therefore often saith , i will not spare , nor mine eyes shall not pity : we must be just as our heavenly father is , as well as merciful as he is . reasons . . in respect of god we ought to shew a love to him and conformity to his judgement , and a detestation of that which he detests , and a care to please him in doing what he commands . . in respect of the sinne , it is a thing wholsome and profitable for their souls , the welfare of which is to be preferred before ease . punishment to a fault is like a medicine to a disease , or a plaister to a ●ore . . this is requisite for the good of others , as the scripture expresly noteth , that others may hear and fear , and do no more so wickedly . . it is requisite for the publick safety , for what sins are not duly punished , will grow frequent , ordinary , general . . for the honour and credit of the laws and law-makers , if they did well in appointing such a correction for a fault , why is not their order observed and put in practice ? if ill , why did they make the law ? . the governour is guilty of the sin if he forbear to punish when there is no just and due cause of sparing . david and eli were sharply punished for failing herein . knowledge or wisdom . wisdome is , . intellectual , which consists in the knowledge of the languages , and the liberal arts and sciences . . moral , which consists in a gracefull , comely and discreet carriage of our selves , ephes. . . col. . . . civil , which consists in an orderly government of corporations and societies committed to our charge . . spiritual , which consists in the knowledge of the true god , and in the serving of him in a true manner , prov. . . chron. . . the knowledge of god and christ is the ground of all our good , pet. . . col. . . conversion it self is wrought in a way of conviction and illumination , iohn . , , . therefore it is called illumination , heb. . . vocation comes in by knowledge , ephes. . , . justification , isa. . . glorification , iohn . there is a two-fold knowledge : . speculative , whereby we assent to the truth revealed , this is found in the devils in as large and ample measure as in the saints , they being knowing spirits , know and assent to the truth of every proposition that a childe of god knows . . experimental , whereby we do not only know that it is so , but taste and see it to be so , heb. . . phil. . . where this is there must needs be faith . we should labour not only to know god as god in the creatures by the light of nature and reason , but to know him in the gospel by the light of revelation , and christ in the excellency of his person , as god-man , and the sufficiency that is in him , the riches of his grace and satisfaction , and our communion with him , matth. . , . to know god and christ , as calling and converting us , ephes. . , , . col. . . such a knowledge of god and christ will fill us with high thoughts of them , and high apprehensions will breed strong affections to them , and increase all graces , exod. . . isa. . , . col. . . the devil much opposeth this knowledge , cor. . . eph. . . whenever god intends good to any soul , he brings it to the means . wisdome is an excellent endowment , a principal , and one of the cardinal vertues , much to be desired and esteemed . wisdome is the chiefest , saith salomon , he speaketh of spiritual wisdome , but the proportion holdeth fitly ; as spiritual wisdome is the principal among spiritual graces , so natural wisdome among natural . the excellency of a thing , saith salomon in another place , is wisdome , and who is as the wise man ? and also , wisdome maketh the face to shine ; as light is better then darknesse , so is wisdome then folly . a poor wise childe is preferred before an old foolish king. wisdome is one of the principal attributes of god for which he is most exalted by his saints , to the onely wise god be glory for ever and ever . to the onely wise god our saviour be glory and majesty , dominion and power for ever . wisdome is one principal part of the excellency of the holy angels , as they excel in power so in wisdome , so saith the woman to david , my lord is wise as an angel of god , intimating that wisdome is an angelical thing . salomon being put to his choice , asked wisdome at gods hands , and god himself approved and commended his choice , and rewarded it also with an addition of other things , as it were advantages and appendices to it , giving him , as a wise heart , so likewise store of riches and honour . reasons . , it perfecteth the best faculty of the best part of the best creature , of all that god hath made in this inferiour world ; wisdome is a gift peculiar to men , beasts have strength , swiftnesse , beauty ; wisdome also is a quality that pertaineth to the best part of man , his soul , it perfecteth reason , the understanding , and the will too , making the one to judge and discern rightly , and the other to choose rightly ; the one to see the best things , the other to take the best and leave the worst , and to persist in using the best means for attaining the best things ; for wisdom standeth in these two things , in ability to discern what is most beneficial and good , and what helps do most conduce to the getting of it , and to sway the soul to a ready choosing of those means , and right using them for the gaining of those benefits . by wisdome the holy ghost meaneth not so much the speculative wisdom , which is called learning , the universal knowledge of all things humane and divine , the understanding of great and wonderfull things , as one defines it , but that which is termed prudence , the ability of managing affairs discreetly , the vertue of getting things necessary for our welfare . the scripture telleth us of two sorts of wisdome , a good wisdome and a bad , the good properly so called , because it is worthy that name , the bad improperly , because of some resemblance it hath in some respects unto the good . the good wisdome is first and chiefly spiritual , by which the minde is enabled to see and attain its chiefest , highest , most noble end , its fellowship with god , its eternal welfare and happinesse , called , a being wise to salvation . . natural , which is an ability to see and obtain the natural good , even those benefits which god hath provided for men to enjoy in this world . secondly , evil wisdome , called by st iames , earthly , sensual and devilish ; termed so from the objects of it , the things about which it worketh , even about earthly , sensual and devilish things . wisdome is an excellent gift for these reasons also ; three things commend a thing and make it appear most excellent . . rarity . . difficulty . . usefulnesse and profit . first , it is a rare thing , eccles. . . secondly , it is a most difficult thing to get , therefore the holy ghost bids us dig for it , cry for it , search for it as for hid treasure . thirdly , it is most usefull and beneficial in regard of himself that hath it , and others too . . he that hath it gets by it comfort , good successe and constant prosperity . . it is an honour to him before all men , the wise shall inherit glory ; it will make the face to shine like an ointment ; solomons wisdome commended him to all the world . dr. hall cals him the oracle , the miracle of wisdome . vvhere shall we find a wise man like this ? said pharaoh of ioseph . . it makes him very beneficial to others ; a poor wise man delivered a city that was besieged by a mighty man. a skill to perform things well and fitly , that is meant by the word wisdome in scripture ; bezaleel was filled with wisdome : a wise master-builder , saith paul. it is such a knowledge of things as inableth a man to order his actions and whole life aright . wisdome , whether natural or spiritual , all good wisdome is gods gift , the inspiration of the most high giveth wisdome , out of his mouth cometh understanding . the chief ground , the beginning of wisdome is the fear of the lord. a good understanding and obedience have all they which do his precepts . this is the foundation of spiritual and true natural wisdome , without which a man may have wit and craft , but wisdome he cannot have , except such wicked wisdome as st iames describes . these vertues of fearing god and obeying him , are both main parts of wisdom , and the foundation of it . some common means for attaining both these kinds of wisdome . first , see our own want of wisdome , together with the worth of it , that we may earnestly desire it ; for spiritual wisdome , paul saith , if any would be wise , he must become a fool that he may be wise , his meaning is , he must take notice of his own folly , king. . . secondly , we must pray for it earnestly , iam. . . spiritual wisdome was never obtained without it , and the other is not else sanctified to a man. thirdly , converse with the wise , prov. . . fourthly , oppose those things which are contrary to it , . strong passions , especially wrath and anger ; this dwels in the bosom of fools and exalts folly . . conceitednesse of ones self , there is more hope of a fool then one that is wise in his own conceit . . rashnesse , in doing things hastily and on a sudden , and of his own head , without deliberating with himself , and consulting with others . . voluptuousnesse , he that follows the idle is destitute of heart . the special means of getting spiritual wisdome : . to be constant and diligent in reading and pondering on the scriptures , gods oracles , prov. . . psal. . , , . these writings will make us wise to salvation , and teach us also how to be wise in the world , and to order all our affairs with judgement . to which adde prayer and practice . manifest signs and fruits of wisdom : the scripture gives some general rules of discretion , first , to take the due time and fit season of things , as the ant labours in summer against winter , so salomon saith , the wise man will labour in harvest . secondly , to be wary and deliberate , walking by advice and counsel , and not follow his own head , a wise man is of a cool spirit . in the multitude of counsellors is peace . thirdly , to use due secrecy , to know how to keep such things to ones self as should be reserved . fourthly , to be somewhat hard of belief , a fool believes every thing , but a wise man will enquire into matters . fifthly , to know and preferre the most needfull things in the first place . sixthly , will take reproof well , rebuke a wise man and he will love thee . great natural wisdome separated from holinesse makes a man the more wicked and mischievous , as ahitophels wisdome , sam. . , . enabled him to do more mischief . the apostle saith , the wisdome of this world is foolishnesse with god ; and st iames tels us , that this wisdome is earthly , sensual and devilish . we may see it evident in the devil , who is of great understanding , but utterly unholy , and therefore the worst of all gods creatures . reasons . . this wisdome looks only to the things that are inferiour , and false goods , and so carry a man further from god the chiefest good . . such wisdome inableth a man better to devise and contrive sinful enterprizes , so that he can finde out means fit and apt to bring to passe any evil design or intention which is within him . . it knows , how if need be , to hide and conceal sin and cover it with fair pretences and shifts , and to excuse and defend it . . it causeth him in whom it is to be more regarded by others , they listen to his counsel , and are ready to take and follow it . the understanding of divine truths revealed in scripture may be found in a greater measure in some hypocrites then some true saints , because of their greater natural abilities , more ample instruction and better education . we know ▪ saith paul , that all men have knowledge . he that knows his masters will and doth it not , saith our saviour . to him that knows how to do well , and doth it not , saith iames. thus the pharisees bragged of the knowledge of the law , upbraiding the people with ignorance . those that shall alledge prophesying in the name of christ , had a large measure of knowledge . st paul yeeldeth to the jews , that they had a form of knowledge out of the law. but the difference between the knowledge of a godly and wicked man stands chiefly in these things . . in the matter of this knowledge : the true christian is ready to know all truths that god doth offer to his knowledge , submitting his reason and understanding wholly to god , and not detaining any part of the truth in unrighteousnesse , not willingly winking or refusing to know , but the hypocrite refuseth knowledge in some things , and will wink with his eyes , as the pharisees would not understand that christ was the messiah , and of the mockers peter saith , of this they are willingly ignorant . . the hypocrite is most studious and inquisitive into the niceties of the scripture and of religion , as i may term them , matters of doubtfull disputation , speculative points . but the true christian is solid in his knowledge , cares to know nothing but christ and him crucified , the substantial and essential points of christian religion , concerning faith , love and a good conscience , which tend to practise . secondly , in the manner , the knowledge of the hypocrite is confused , of the true christian is distinct . the knowledge of the one is only literal , the others is a spiritual knowledge . a wicked man may have apprehensions of the truths of the gospel , as great and good : the other hath an application of them as good to him . thirdly , in the effects of it . . the christian applies his knowledge to himself , to discover his own wayes and to rectifice and teach himself , but the hypocrite only to teach and instruct others , and to censure , or only to talk and discourse with applause . . the christian man fals to practise his knowledge , he hears and does , the hypocrite only talketh , and though he know how to do well doth it not , building upon the sand . lastly , the hypocrites knowledge puffs him up , cor. . . and makes him despise those which do know lesse then himself . these people which know not the law are accursed , thou art altogether born in sin , and dost thou teach us ? but the true knowledge of the sanctified man humbleth him . motives to gospel-knowledge : consider first the necessity of it , no knowledge no grace , iohn . , . ephes. . . col. . . . humility comes by it , isa. . . . strength to bear afflictions , heb. . . no knowledge no duty , our service must be reasonable , god regards not blinde obedience , chron. . . ioh. . . without knowledge the heart is not good . secondly , the possibility of it , god hath appointed the ministery for this very end , acts . . observe how the promises runne , psal. . . ier. . . isa. . . thirdly , the dignity of it , it is a noble study , the excellency of the knowledge of christ , it is the highest wisdome to know god in christ , cor. . . . in the matter of it , onely the bible teacheth this knowledge . . the way god alone must teach you , you must see god by his own light . the jews were honoured above all other nations for their knowledge of the true god. . it is very profitable : . it hath a healing vertue , heals the understanding . . makes every one spiritually wise that hath it . . will keep the mans soul from every evil way , prov. . . the devil much opposeth it , he would have the bible burnt or corrupted . mercy . a godly man must be a merciful man , sam. . , . our saviour imitating or alluding to these words of david , saith , matth. . blessed are the mercifull . st paul bids the colossians , as the elect of god holy and beloved , to put on humblenesse of minde and bowels of mercy . you see what apparel we must wear , if we will approve our selves to be chosen and beloved of god , that is , what vertues we must get and practise as constantly as we put on our cloathes to keep our bodies warm and decent , one is bowels of mercy , tender mercies , mioah . . i will have mercy and not sacrifice . god prefers it before all sacrifices isa. . . see cor. . . . . queen anne of bullen , besides the ordinary of a hundred crowns , and other apparel which she gave weekly a year before she was crowned , both to men and women , gave also wonderful much prime alms to widows and other poor housholders continually till she was apprehended , and she sent her subalmner to the towns about where she lay , that the parishioners should make a bill of all the poor housholders in the parish , and some towns received seven , eight or ten pound to buy kine withall , according as the number of the poor in the towns were . she also maintained many learned men in cambridge . she carried ever about her a certain little purse , out of the which she was wont daily to scatter abroad some alms to the needy , thinking no day well spent , wherein some man had not fared the better by some benefit at her hands . mr fox himself was so zealous in his love to the poor , that he was in a holy manner cruel to himself , to give the very cloathes off his back , rather then the naked should not be cloathed . my lord harrington gave the tenth of his allowance to the poor , and other good uses , his allowance being lb lb per annum . master whateley did the like , as master schudder relates in his life , he was both very bountifull himself , and did much stirre up others to that duty in his preaching . the like did mr. iohn underwood of all-hallows in bread street . every year when he made up his books , and had summed up his debts and gains , he would constantly reserve the tenths , and write himself , so much debtor to god. the better tenth of his estate he gave to god also in his last will. reasons . first , this is to be like god who is good in himself , and does good to others . secondly , god hath therefore given to us , that like good stewards we may give to others . thirdly , faith if it produce not charity is a dead and counterfeit faith , it works by love ; this grace is a most necessary , proper and inseparable fruit of true christian charity . fourthly , all devotion and religious worship of god is feigned and hypocritical , if destitute of mercy , iam. . . religion must be tried by mercy , our worshipping of god by our mercifulnesse to our neighbour . fasting is no otherwise acceptable to god then as it is joyned with mercy , isa ▪ . , , , . as christ hath joyned alms , prayer and fasting together , matth. . so must we , acts . , . fifthly , without it we cannot attain mercy from god , his mercy is limited to merciful men , sam. . he shall never finde mercy with god that shews not mercy to men ; judgment without mercy shall be to them that shew no mercy , iam. . . we should be merciful , . in all our relations , christ was a merciful and faithful high-priest . . to the poor and needy , heb. . . to our enemies , mat. ▪ , . . to the dumb creatures , exod. . . prov. . . . to our selves , to our own souls , and next , to the people of god , gal. . . to their names , states , lives , liberties , bodies , souls . we should shew mercy , . in giving that which is good , ministring to the necessities of the saints . . in forbearing one another , ephes. . begin . . in forgiving one another , eph. . la● ▪ end . . in forgetting injuries , as god doth our offences . . in pitying and praying one for another , heb. . . cor. . . see cor. . . heb. , . mercy is a vertue by which men order themselves rightly to the miserable for their help and comfort . the object of mercy is a person miserable , the end of mercy is the help and comfort of such a person ; the proper act of mercy is to cause a man to order himself aright for that end . misery is the being obnoxious to some evil of pain , at least to some evil that makes him unhappy . a man is miserable either in deserving or in act ; in deserving , when he hath done something that makes him obnoxious to misery , subject to it , that bindes him to it , for it is a misery to lie open to punishment , to be in such a case that he may and must suffer it . in act a man is miserable when he doth now suffer evil of any kinde . mercy takes order either to prevent this misery that it come not in some cases , so farre as is agreeable with justice and equity , or to mitigate and ease it when it lies on , or to remove it so soon as is fit . there are two verses , one for outward , and the other for spiritual alms . the first is , visito , poto , cibo , redimo , tego , colligo , condo . the other is , consule , castiga , solare , remitte , fer , ora. there are seven works of corporal alms , and six of spiritual . the fathers and schoolmen hold that spiritual alms coeteris paribus are more excellent and acceptable then corporal , because . the gift is more noble in its own nature . . the object more illustrious , mans immortal soul. . the charity more heavenly , which aims at our brothers endlesse salvation . the poor is he who hath not enough of his own to maintain life , or to maintain it with any chearfulnesse and plenty . there are three sorts of poor , . the devils poor . . the worlds poor . . christs poor . and there are three degrees of necessity , . extream , when there is nothing left , but they will starve if they be not supplied : in such a case the most wicked should be helped . . grievous , when something is left , but they are in great want : in this necessity the worlds poor should be relieved . . common and ordinary , christs poor should then be releeved . aquinas hath this question , utrum ille qui est in potestate alicujus constitutus , possit eleemosynam facere ? whether he which is under power may give alms ? and resolves it negatively , because inferiours must be regulated by their superiours . but saith , if a wife hath any thing besides her dowry , or gains any thing her self , or gets it any other lawful way , she may give moderate alms of that , without requiring her husbands consent , otherwise she ought not to give alms without her husbands consent , either expresse or presumed , unlesse in case of necessity . dr. gouge in his domestick duties resolves this question much after the same manner . motives to mercy : first , consider the exceeding plainnesse and frequency of the commandments which cut off all excuse of ignorance , the exercise of this grace is so commanded that other commandments must give place to it , mat. . . secondly , we can do no service that the spirit of god more delights in next to the snatching of souls out of hell then this , isaiah chap. . & . micah . , . heb. . this shews love to christ to releeve his members . it discovers and adorns all our graces , col. . . isa. . . & . begin . thirdly , god rewards no work more then this when done in a spiritual manner , and to a right end , psal. . . matth. . . he that gives to the poor lends unto the lord. i. in this world . . to their own persons whilst they live , eccles. . psal. . . . to their posterity , psal. . . isa. . . ii. at the last day we shall meet with all in heaven what ever we do in this kinde , i was naked and ye cloathed me . see luk . , , . & . , . fourthly , they are commended often in scripture who abounded in alms , as tabitha , act. . . and cornelius , act . fifthly , god hath threatned judgement without mercy to the unmercifull , iam. . . sixthly , thou desirest to find mercy both with god and man when thou art in any distresse ; we should do as we would be done unto , matth. . . we our selves may be as miserable and afflicted as any . god promiseth to forgive us as we forgive others . means to make one merciful : first , meditate and ponder upon the motives , till they have brought you to sorrow and repentance for not having been merciful . the plaister must be applied that it may cure the sore . the word must be pondered upon , that the soul may receive the impression of it , and be made obedient to it . take some time to call to minde gods commandments , promises , and threats . secondly , you must adde prayer to meditation , and confesse to god your unmercifulnesse , beseech him to pardon the fault for christs sake , and to make you merciful like himself hereafter . to beg pardon of a fault and help against it from god is the way to mend it . thirdly , we must adde thereto resolutions and purposes of our own , saying , by gods help i will be more merciful , i will even stirre up my self to shew mercy , is it not my duty ? will it not be my profit ? shall i not have the benefit of it ? must i not obey gods commandments ? away objections , away fleshly reason , i must be merciful , and by gods help i will be merciful , i can no further be a true christian then i am merciful . lastly , must follow practice , a man must consider of some present occasion , that requireth the exercise of mercy , or if he finde none he must open his purse and lay aside some pence , or shillings , or pounds , as his estate will afford , and say , this i will sequester from my self , and lay aside for the performance of the next work of mercy i meet with occasion of performing : if one have not done so already , he must begin now , and put aside some such summe as his present abundance may well spare , and say , this shall be by me till the next opportunity of a merciful deed , and then will i bestow some or all of it as need requireth . this is the way to make you merciful , meditate , pray , resolve , practice , these four things will work any grace and increase it . the chiefest impediments to mercy remov'd , . taken from our selves . . from those we should shew mercy to . . from others . first , from our selves , one is , i have little enough for my self and mine own , i have such a charge , and but such an estate , and what would you have me do ? if i should give still i might soon give all away . to which i answer . first , dost thou think thou shalt have the more for thy self and thine , because of pinching from works of mercy ? hath not god said in his word , he that saveth more then enough it is only for poverty ? nay thy saving from works of mercy will cause god to crosse thee in other things with sicknesse , ill debters , losse of cattel , unfaithful servants , riotous children , with some or other losse in thy body or state , but if thou wouldst give to the poor , thou shalt be blessed and have abundance . . this is a self-loving heart , thou maist have for thy self and thine ; hast not thou some overplus too , if thou wouldst think any thing enough for thy self and thine ? secondly , some object they have not wherewithall to be merciful in so great quantity . answ. he that hath wherewithall to fare well and go well himself , and to dispatch any other thing that he desireth , hath wherewithall to shew mercy too if he want not will ; when thou wantest any thing for thy self , thou canst finde wherewithall to supply thee , but when god cals for it in works of mercy , thou hast it not , this is to adde lying to unmercifulnesse , and to go about to mock god as well as disobey him . . from others . i am as merciful as such and such . i answer , . thou canst not tell what another doth in secret . but . suppose thou art so . god hath not given the liberality or mercy of men to thee for a patern and president of mercy , but his own , be mercifull as your heavenly father is mercifull . . what harm is it if thou shouldst outstrip others in mercy , and gain a greater blessing to thy self then they do seek after . objection . from the persons to whom . their faultinesse and unworthinesse in regard of ill carriage in general or to ones self . first , they are idle , unthrifty , carelesse . i answer , art thou sure of it , or dost thou think so , or hast heard so ? take heed of following thy own conceit , and receiving others slanders , for then thou wilt adde slandering to thy unmercifulnesse : hast thou ever admonished them heretofore , and laboured to amend them ? if not , it is not hatred of sinne that makes thee withdraw from shewing mercy , but unwillingnesse to shew mercy that makes thee pretend hatred of sin , and so here is hypocrisie as well as unmercifulnesse , but if thou hast told them , and they would not amend , then admonish and help too , for so doth god to thee , or else thou must perish . and if thou alledge particular injuries against thy self , or unthankfulnesse , know that of all persons to whom one should shew a work of mercy , none should be prefer'd before such a one , for this is most nearly to resemble god in mercy who doth good to those that rebell against him . and his mercy is not spiritual that cannot hold out to be merciful to his enemies . here is the perfection of a christian mans goodnesse , he will do good to them that do evil to him . patience . patientia est malorum , quae aut inferuntur aut accidunt , cum aequanimitate perlatio ▪ lactan. l. ▪ de iustitia . it is a grace of the sanctifying spirit of god , whereby the soul doth silently and freely submit to the will of god in bearing its own burden without inordinate sorrow or fretting discontent . . a grace of the sanctifying spirit , not a natural or moral patience , but wrought by gods spirit , gal. . . the foundation of it is laid in regeneration . . it is a silent submission to the will of god. david had a great trial by his sons treason and subjects rebellion , yet he submits to gods appointment , sam. . . levit. . . . it is a free submission , act. . . paul lookt on his sufferings as a sacrifice ▪ phil. . . therefore it was to be voluntary . . must submit to god in bearing his own burden , the object of it is malum triste , a man must take up his crosse , ezek. . . lam. . . . he must bear it without inordinate sorrow or anger . marks of patience : . such a one will finde matter to blesse god in the greatest evils he lies under . nemini mirum debet videri , si pro nostris saepè delictis castigamur à deo. immo vero , cum vexamur ac premimur , tum maximè gratias agimus indulgentissimo patri , quod corruptelam nostram non patitur longius procedere ; sed plagis ac verberibus emendat . ex quo intelligimus esse nos deo curae ; quibus quoniam peccamus , irascitur . lactant. l. . de justitia . . such a one more desires the right use of the crosse he lies under , then to be freed from it . . such a one will not give over serving god , loving and fearing him for any evil he lies under . . he will seek deliverance only in gods way , heb. . . if god will not help saul he will seek to a witch . flectere si nequeo superos , acheronta movebo . . a patient heart will wait gods time as well as go his way , hab. . psal. . lat . end . . till deliverance do come , he can finde matter of joy and comfort in god in the midst of all pressures , hab. . . paul and sylas sang in the stocks . motives or arguments to perswade the heart to patient bearing of afflictions : i. from god , consider . his absolute soveraignty over us and all creatures , he may throw thy soul and body into hell if he will , psal. . . his infinite wisdome , he doth nothing rashly , but knows how to order all things for the best , his will is a wise and holy will , the rule it self , good is the word of the lord , said hezekiah , when ill tidings came . . his will is good to thee , all the wayes of god are mercy and truth , he aims at the good of his even when he corrects them . . consider that this god which hath laid this upon thee affords thee all the good things thou enjoyest , thou hast one crosse , and perhaps ten thousand mercies , all these come from the same hand , iob . . . this god beares with thee every day , else what will become of thee ? ii. from our selves : we have reason to stoop to gods will even when he pleaseth to correct us , because . we have provoked him by our sins to strike us , and have deserved farre more evil then we suffer . . we cannot ease or any way deliver our selves from miserie by murmuring . this is , . a worthy service , a childe that quietly bears the stripes which his father sometimes laies upon him , pleaseth his father as much as he that readily goes about the things he is bidden . christ himself learnt obedience by sufferings . the principall part of his merit stood in that he submitted himself to be made of no reputation , and became obedient even to the death of the crosse. . it is a most profitable dutie , turning evil into good , and making evils easie to bear , and procuring a safe and speedy issue out of evil . . from the grace of patience it self . . the necessity of it , thou canst not live without it , we cannot perform a duty ▪ mortifie a lust , bring forth fruit , without patience ; the good ground brings forth fruit with patience . . the excellency of this grace , it makes thee most like to god , it is a great part of his image , to christ : he was patient to death , ▪ pet. . , . it will make one enjoy himself in the worst times , luk. . . it will be helpful to all graces and duties , make thee an amiable christian , it will strengthen thy faith , subdue thy flesh in thee , bridle thy tongue . magna & praecipua virtus est patientia , quam pariter & vulgi voces publicae , & philosophi , & oratores summis laudibus celebrant . lactant. l. . de iustitia . . from the things we suffer , the right consideration of the nature of afflictions . . afflictions , whether upon the soul , state , friends , name , are no evidences at all of gods displeasure , for they are the lot of all gods people , his dearest servants , prov. . . iob . , . heb. . , . . . god really intends his peoples good , and doth them a great deal of good by afflictions , heb. . , . . hereby christ makes all his people conformable to himself , rom. . . . he purgeth out the reliques of corruption , takes down our pride , self-love , love of the world . . he exerciseth abundance of grace in his people , pet. . . . makes them grow in grace , more heavenly-minded . . god will uphold thee in afflictions , cor. . . . we shall have a most seasonable and merciful deliverance out of afflictions , psal. . . and god will do his people good according to their afflictions , leave in them an excellent frame of spirit . iob and david were rare men after afflictions ; god makes the hearts of his people more holy and chearful after , most of all do they finde the fruit of their afflictions when they come to heaven , for though that be given of free-grace , yet god rewards them proportionably to their good services and afflictions , cor. . . if we suffer with christ ▪ we shall reign with him . means to get patience : first , the frequent meditation of the former motives , studie those arguments . secondly , get faith , study to know thy interest in christ : . know the nature of the covenant , how fully and freely christ offers grace to thee . . give thy consent that christ should be a saviour to thee , that he should sanctifie thee as well as pardon thy sinne ; faith is an assent to the truth and consent to the goodnesse of it , that christ should be my saviour , psal. . . peace . peace in the general notion and nature of it , is the correspondency or harmony of one thing to another , working in its proper place to the common end , the good of the whole . it is a kinde of sweet , divine and heavenly concent , harmony or beauty of things subordinate one to another . d. gauden . if the world be a ring , peace is the diamond of it . the hebrews use it often for all prosperity of soul and body , they use shalom in their letters , and say ordinarily , peace be to this house , that is , all happinesse attend you . it was henry the th usual preface in his treaties , that when christ came into the world peace was sung , and when he went out of the world peace was bequeathed . sir francis bacon . the apostolical benediction is grace and peace . more properly it signifies concord , unity and reconciliation . firm and stable peace is and must be the fruit of righteousnesse , heb. . , . first king of righteousnesse , then of peace , isa. . . jam. . . righteousnesse is the qualification of the person to whom god will grant peace , it takes away all the matter which provokes god to wrath . no peace is to be had without christ , isa. . ult . all peace by him . . with god , rom. . . . in our own consciences . . with all the cereatures , ezek. . . hos. . perseverance . all agree that perseverance is necessary to the end that one may be saved , mat. . . the negative may be gathered from the affirmative , that no man therefore shall be saved which shall not continue to the end , heb. . . but all do not agree what is the ground of perseverance , and to whom it belongs . reasons and grounds of the perseverance of gods people : . the eternal love of god , psal. . . iohn . . he loves his people with an everlasting love , rom. . , . see iohn . , , . & . . . the covenant that is betwixt god and them , is a stable and everlasting covenant , ier. . . & . * . hosea . . samuel . . the covenant made at first with the angels and adam might be broken , but this cannot , christ is the surety of it . . the union between christ and the faithfull is indissoluble , iohn . . iohn . . . the intercession of christ for them , heb. . . luke . . iohn . , . god the father hears him alwaies , iohn . . object . though christ have purchased the spirit , and bestowed it upon us , yet we may cast off the spirit . answ. we have the witnesse of the father , isa. . . and of christ , ioh. . . that the holy ghost shall never depart from us . st augustine hath observed out of the exposition of the lords prayer made by cyprian , that almost in every petition we pray for perseverance . b. carlet . against mount. c. . see more there . . the perpetual inhabitation of the spirit of god , iohn . . he is christs deputy . object . christ prayed conditionally , keeps them if they will , if they be not wanting to themselves , and he prayes for the apostles . answ. there is no condition , and he prayes for all those which his father had given him , iohn . . . the lord hath ingaged his omnipotency to uphold them against all difficulties , iohn . , . that is a fond exception , that none can take them away whilst they remain sheep , but they may cease to be sheep , for that cannot be done except they be snatched out of christs hand , whose sheep they are . see pet. . . self-denial . all christs disciples must deny themselves , matth. . . and mark . . luke . . there is a three-fold self : . natural self , a mans being and well-being , life , learning , parts , riches , possessions , relations , these must be denied upon supposition , if the glory of god , and the good of the church call for it , acts . . . sinful self , all sinfull desires , temptations , iam. . . these must be bsolutely and utterly denied without any reservation or limitation , and above all a mans da●ling sin , hos. . . rom. . , . & . , . . renewed self , which consists in habits infused by god , faith , hope , love , or in the acting and improving of these , all these must be denied when they come in competition with the righteousnesse of christ , either that i should expect acceptation of my own righteousnesse , or look upon my self as the spring of life . the extent of this duty : . in regard of the object and thing to be denied . we must especially deny our selves where the wisdome of the flesh works . i. in our understandings or wits , in three several things : . in the mysteries of salvation which are above our reason . . in the means of grace which are against them , the foolishnesse of preaching . . in the dispensations of providence which are beyond them . ii. in our wils : . in what we do by self-resignation , as abraham . . in what we suffer , iam. . . . in what we have and are , paul a patern of contentment , phil. . . iii. in our affections : . in principling them . . in right ordering them . . our excellencies of parts and outward priviledges . . our own comforts and carnal interest . secondly , in regard of the subject . all callings , sexes , ages , degrees . . magistrates ; ioseph had no great possessions in aegypt ; ioshua in dividing the land of canaan took his own lot last , iosh. . . . ministers of all men must denie their own ends , in their learning , parts . . private men must be content to suffer losse for publick and pious reasons , luk. . . acts . . . women must deny themselves in the delicacies of life , that they may not wax wanton against christ. god will try every christian some time or other in this duty , genesis . . matth. . . prayer and praise is a practice of self-denial , prayer an humble appeal to mercy , praise a setting the crown on christs head . this is a difficult work , its hard to conquer the world and satan , more to resist and conquer a mans self ; self-love is natural , proximus egomet mihi . . this self-love is universal , all men agree in seeking themselves . . self is subtil and deceitful , gets into religion , gen. . . acts . , , , . & . . mat. . beginning . reasons . . no man can be a disciple of christ , but he that enters in at the straight gate , which is conversion ; the great thing god hath to deal with in regeneration is self . . whosoever will be a disciple of christ must close with him in a work of faith , there is no benefit by christ unlesse we be united to him , iohn . . faith is the great instrument of union , it receives all from another , therefore supposeth an emptinesse in ones self , isa. . . one goes out of himself for righteousnesse , cant. . . phil. . , . to deny self-righteousnesse is to deny the highest part of self , rom. . . therefore it is so hard to convert hypocrites and temporary believers , because they look on themselves as such who need no repentance , phil. . . secondly , faith returns all to another , upon him is all our fruit found , he works all our works for us . thirdly , he that will be christs disciple must follow him , iohn . . all that he did in a way of moral obedience was for our example , pet. . . what ever he did he did in a way of self-denial , so must we , phil. . . he was obedient to his parents , subjected himself to the creatures , denied his own glory , iohn . . and ease . fourthly , all the saints went to heaven by self-denial , abraham , isaac and iacob that lived in tents . see numb . . . rom. . . fifthly , christs disciples are not their own men , rom. . , . we are servants , such are not sui juris ; children , such are under government ; the spouse of christ , tim. . . rules to know whether we deny our selves : . such a one is carried purely with respect to god and community though there be nothing for self . . he shuts out private interests if the good of community come in the way . . he is content to be nothing in service , kings . . . is contented that others be exalted , though he be abased , sam. . . . he is meek towards all men , rom. . . . he is willing to his utmost to do that service which others refuse , phil. . . motives to self-denial : first , your condition both as creatures and saints cals for it . . as creatures , god hath absolute soveraignty over you ; he is the first cause therefore should be the last end , rom. . . . as saints , you were created for him , psal. . . secondly , self-opposition to god makes us like the devil , tim. . . pride is an overweening of a mans self , thess. . . thirdly , self supports satans kingdome , revel . . . cast down self and you cast out satan . fourthly , the spirituality of religion chiefly consists in self-denial , abraham and iohn baptist denied themselves and christ himself for you . fifthly , this is a general or universal grace , not a particular grace , as faith , love , hope , joy. there are three universal or general graces which have an influence upon all the rest , sincerity , zeal , self-denial . it fits a man to do or bear any thing from god ; god onely honours such as deny themselves , luke . , . sincerity . it is the grace of the will , whereby it refuseth evil and chooseth good for gods sake , when one laboureth to walk well out of this intention and purpose to please god , thess. . . when the thing moving us to be good is gods command , and the end whereat we aim is the glorifying and pleasing of god , then we serve him in truth . iosiah pulled down the images of baal and broke his altar , so did iehu too , but alone for his own sake , to establish his kingdome by pulling down the religion which ahab had set up , but iosiah was upright , because he did it to please god and for gods sake . this grace is much commended , psal. . . & . . iohn . . isa. . . cor. . . ephes. . . david being an upright man is entituled , a man after gods own heart , sam. . . such a one as god would have him to be , all the promises are made to such , blessed are the upright in heart , lord , do good to those which are upright in heart , it becometh upright men to rejoyce , no good thing will he withhold from them that walk uprightly . it is a defence , . at time of death , so to hezekiah , remember , o lord , how i have walkt before thee in truth and with a perfect heart . see iob . . the devil will tell thee all thy holy duties were done in hypocrisie , the devil laboured to perswade iob all was false . . in calumnies and reproaches of men , so paul was slandered by false apostles , but saith he , we have the testimony of a good conscience that we did it in sincerity . signs of it : . he is fearful of himself , fulfilling his salvation with fear and trembling . . such a one will presse gods commandments and threatnings upon himself in secret , and laments before god , and confesseth , and resists the secret evils of his heart and life . . extends his desire and endeavour of doing good and shunning evil , to all kinds and degrees of evil and good , to all times * and places , psal. . . desiring in all things to live honestly . . is still humbled for his imperfections and failings . . gives the praise of goodnesse he hath attained to god alone . . it makes him easie to see and confesse a fault in himself . . rejoyceth to see others exceeding him in good , and pities those that are bad . . loves him that plainly admonisheth him , and is thankful for the admonition . . is at peace with those that differ from him in judgement . . suffers wrongs patiently . there are three main signs of it : . such a one is set against every known sin , especially his darling sin , psal. . . . hath universal respect to all the commandments , psal. . . . he is much in examination of himself , and jealous of his own heart , ps. . . the right causes of it : the spirit , the word , faith , love. the right ends , the pleasing and glorifying of god and obtaining his favour . the right subject , both the inward and outward man too , the will is chiefly the seat of it . we are perswaded ( saith the apostle ) that we have a good conscience ( which is never separated from this uprightnesse ) willing in all things to live honestly . it is a firm purpose of the will , not a slight , weak and sudden qualm or motion , as was sometimes in saul to leave persecuting david , and in pharaoh to let israel go , but a well-grounded , stable , setled , lasting , durable purpose , which holds out constantly , and is rooted in the heart , such as david noteth in himself , saying , i have sworn and will perform it , to keep thy righteous judgements . motives to it : . the lord hath pleasure in uprightnesse , chron. . . iob . . isa. . , , psal. . . . god will be upright with thee , if thou wilt be upright with him , psal. . . if you be upright in the waies of obedience , he will be upright in his rewards , psal. . . means to get truth or sincerity : . see ones want of it . . to see the great danger of wanting it . . to desire it , and to pray to god for it . . to muse and meditate much of the goodnesse of god in his great worthiness in himself , and to accustom our selves to direct our thoughts and intentions actually to him in the particular deeds we do . the end of the seventh book . the eighth book . of ordinances , or religious duties . chap. i. something general of the ordinances . how a christian stands affected to the ordinances of divine worship , the exercises of religion in general . . he makes great account of them , and finds more good , benefit and comfort by them , then by any other thing , as david saith , he loves the place where gods honour dwelleth ; and when he could not enjoy his ordinances , his life was no life , he envied the swallows . one thing have i desired , that i may live in the house of god all the dayes of my life , and enquire in his temple , he loves them as the babe the brest . . he findes god and the power of god in them , else he is not satisfied , he rests not in a bare outward performance of them , but looks for the efficacie of them to unite him to god , and to strengthen and confirm his soul , and to make him grow by them in godlinesse . david saith , that he may enquire in his temple ; and peter , that he may grow thereby . his life is sweet and joyful when he feels the ordinances of god in power , that they work on his heart to humble , reform him , beat down his flesh , edifie him in grace , then he is like a healthy man with a good stomack at a good meal . . this respect to gods ordinances is joined with a care of righteousnesse , mercy and charity to men also , and the more forward he is in religion , the more he abounds in all other parts of good conversation , iam. . ult . christ is present in his ordinances : . in majesty , revel . . , . . in beauty , revel . . . david cals it the beauty of gods house . . in communion , exod. . . . in waies of bounty and communication , gods people are transformed into his image , that place in exodus proves this also . ordinances shall continue in the most flourishing times and most glorious estate of the church , matth. . , . i am with you , ] not your persons but successours , with you ] preaching and baptizing , ephes. . , , . the ministry is to continue till all the saints be perfected , therefore till christs second coming , cor. . . you shew the lords death till he come , viz. to judgement , therefore the ordinance of the lords supper must continue till christs coming to judgement . some in these dayes cry down all ordinances , as things carnal and unbecoming a spiritual and raised estate , they call them low administrations , and our walking by them to be a walking by moon light . they say , these had their time , and may be of some use to some low sort of people , but it is but an abasement for seraphical and spiritual men to use them . the papists deny the prohibition of the second commandment , they set up image and angel-worship ; these the precept of it , it enjoyns instituted worship . christ and the apostles made use of the ordinances , and pressed them upon the churches . see mat. . . acts . and . ch . they urge isa. . . which speaks not of the scripture but prosperity . see ier. . . amos . . they also urge that place rev. . . brightman understands it not of the church militant , but of the jewish synagogues , they shall not worship god after their own manner and worship , when the jews are converted . . god hath chosen these to be canales gratiae , the conduit-pipes whereby he derives himself and his graces to his people , cor. . . . he hath commanded us to wait upon them , attend to reading , search the scriptures , ioh. . . be baptized for remission of sins , do this in remembrance of me , pray continually , despise not prophesying , thess. . . paul there intimates an aptnesse in men under the notion of magnifying and advancing of the spirit to despi●e prophesying , and sheweth also that the means to quench and extinguish the illuminations of the spirit is to have low and unworthy thoughts of the word of god , and of prophesying according to the analogy and proportion of that word . we use the ordinances not only for the enjoyment of god in them , but as a testimony of our obedience . god gave not the spirit for this end to be the onely rule for man to live by , but to help him to understand the rule , and enable him to keep it . . god hath limited us so to them , that we have no warrant to expect the communication of grace but by the ordinances . . he hath threatned a curse to those that reject them , heb. . , . observe the punishment both of jews and gentiles which slighted the ordinances , cor. . , compared with v. . if these therefore be children which set so light by the ordinances , they will not live long without bread . god hath given up the leaders of this errour to borrid blasphemous opinions , they think they have no need of christ : some think that they are christ : others that they are god , and that they are glorified , and cry down sanctification as an idol . this may suffice for the ordinances in general , of the ministry and preaching of the word i have spoken already , the other particular ordinances i shall handle and defend afterwards . others run into another extream , and make idols of the ordinances . . by resting in a bare formal attendance upon them , as the harlot in the proverbs , i have had my peace-offerings to day . we must remember they are but means , the end is communion with god and christ , and therefore we should not rest in the work done . . by leaning too much upon them , they are means to which we are limited , but we should not limit the lord , when thou hast done all loathe thy self and all that thou hast done , and rest on free-grace . we should be careful of duty as if there were no grace to justifie us , and so rest upon grace as if no work were to be done ●y us . the ordinances are either . ordinary , as hearing the word , singing of psalms , prayer , receiving the sacraments . . extraordinary , fasting , feasting , vows . chap. ii. of ordinary religious duties , and first of hearing the word . i. that we must hear the word . hearing of the word preached is a duty that lies upon all saints , ephes. . . heb. . . pet. . . & . , . it is a necessary and beneficial duty : . necessary , it is seed to beget and meat to nourish , pet. . . it is ●eedful in respect of our ignorance , ephes. . . forgetfulnesse , heb. . , . isa. . . pet. . . this is the word by which we are to examine our estates , and by which god will judge us at the last day , cor. . , . all the persons of the trinity speak to you in every truth discovered . the father , iohn . . the son , heb. . . the spirit , hear what the spirit saith to the churches . . beneficial : . souls are converted unto god , as death comes by hearing so life , rom. . . revel . . . . it is a great means of salvation , rom. . . it is called salvation it self , the one thing necessary , iam. . . . the spirit is conveyed by it both in the gifts and graces , cor. . . rom. . . . growth in grace comes by it . . satans kingdome is overthrown by it , he fals from heaven like ligh●●ning . object . i can reade the word at home which is more truly the word then what others preach . if he were a man of an infallible spirit it were something , but they may erre as well as we , some therefore will hear none , but look for apostles . answ. if they were men of an infallible spirit thou must try their doctrines by the word . if god should send you prophets and apostles you must take nothing upon trust from them , gal. . . iohn . . ii. how we must hear the word . some things must be done , . afore hearing . . in hearing . . after hearing . i. afore hearing . thou must pray for thy teacher that he may so speak as he ought to speak , ephes. . . col. . , . and for thy self , that thou maist hear profitably and be blessed in hearing , prov. . , . psal. . . & . , , . ii. in hearing . . one must set himself as in gods presence , when he is hearing of the word , deut. . . so luk. . . thess. . . so did cornelius acts . . . attend diligently to what he heareth , luke . . gods people are oft called upon to attend , mark . , . & . . it is seven times repeated , revel . . he that hath an ear to hear let him hear , so did lydia acts . . attentivenesse implies , . earnestnesse and greedinesse of soul , bibulae aures , james . . pet. . . so the people that slockt after christ. . the union of the thoughts , and all other faculties of the soul , it is called attending upon the lord without distraction , cor. . . . hear the word with understanding and judgement , matth. . . psal. . . tim. . . . he should hear with affection and delight , deut. . , . mark . . acts . . . he must take every thing as spoken to himself , matth. . , . & . . iohn . . iii. after hearing . . we must meditate of what we have heard , acts . . . apply it to our selves . to apply the word is to take it as that wherein i have an interest , psal. . . every precept , promise and priviledge . the life of preaching and hearing both is application . if one could repeat the bible from one end to another it would not make him a knowing christian. when our saviour told his disciples , one of them should betray him , they all ask , is it i ? a good hearer , isa. . . is said to eat , which notes an intimate application , the stomack distributes to every part what nourishment is sutable to it . . conferre of it with others , ier. . . see iohn . , . mark . . & . . & . , . conference is that whereby we communicate to others what we have learned , or learn of others what we are ignorant of , or strengthen one another in that which already hath been taught us , prov. . . & . . pet. . . . practise it in our conversation , psal. . . matth. . . luke . . rev. . . if you know these things happy are you if you do them . habits are perfected by action . knowledge , a good understanding have all they that do thereafter . faith and love are perfected by works , this glorifies god , galat. . matth. . . pet. . . motives to diligent attention in hearing : . it is gods word , thus saith the lord , and the word of the lord. . it is of special concernment , the matter of it requireth attention , it is the word of life , of righteousnesse , it will sanctifie us and make us grow in grace . . it is the introduction , . to understanding , mat. . . act. . . . to obedience and reformation , therefore hear is often in scripture put for obey . . to memory , iam. . , . . it is necessary to bring in and build up gods people , iam. . . mark . . . there are particular promises to it , . god will give them strength to overcome their greatest corruptions , psal. . . . god will work peace in their consciences , isa. . . chap. iii. of singing psalms . a psalm is a strict composition of words in measure and number fit to be sung to some tune . singing of psalms hath been of ancient and commendable use in gods publick worship . it was used in moses his time , exod. . . and in the times of the judges , iudg. . . and in the dayes of samuel , sam. . , . in davids and salomons time , chron. . . in the dayes of iehosaphat , chron. . , . and of hezekiah , chron. . , . and after the captivity in nehemiahs time , nehem. . . yea in the new testament our saviour himself and his apostles used it , matth. . . and prescribed it to gods people , col. . . see cor. . . & . ephes. . . yea it was the exercise of the holy angels themselves , luke . , . the people of god in the psalms are provoked , quickned and stirred up to this duty , psal. . . and the psalme specially destinated for the sabbath . it was used at gods publick worship , chron. . . and at their private prayer , acts . . most usually they did sing davids psalms in the worship of god and those that are accounted his , chron. . . ezra . , . nehem. . . the psalms of david were in such continual use with the people of israel , that the boyes learnt their hosannah from that , with which they cried to christ in the temple , which is a familiar acclamation with the hebrews , as io triumphe with the romans , for the jews on the feast of the tabernacles carrying leaves and boughs according to gods commandment , did continually sing hosannah . the psalms of david contain the very spirits , as it were , and are an abstract of all the whole word of god , the choisest works of god , the choisest promises , threats , instructions , comforts . some have the inscription , and that worthily , of jewels or golden psalms , because they comprehend most precious matter . reasons . . god hath often shewed himself to take great delight in this part of his worship , chron. . . & . . . it is a singular help and means to stir up in us holy affections in gods service , eph. . , . acts . . reformed churches use to begin and end with a psalm , and to sing davids psalms in order , that the people of god might be acquainted with them all , and professors used to sing psalms in their families , psal. . . the protestants in mountaban in france , when they ( being besieged ) were compelled to fight in their own defence , they alwayes went out to fight singing of psalms , and grew so terrible to the besiegers , that in the end , as soon as they heard their singing voice lifted up within the town ; before the portcullis was drawn up , or the gates were opened , their hearts would fail them , and they used to cry out , they come , they come , and even fled away for fear . m. martial on psal. . . the church of rome have abandoned this point of christian devotion from all both publick and private use , because they sing not in a known tongue . some think we ought to use as much or rather more devotion , attention and reverence in singing of psalms , as in making of prayers or hearing , and that to sing a psalm well and as we ought , is one of the hardest exercises of christian religion , because it requireth most attention and most affection . we should sing in a right manner : . with understanding , psal. . . cor. . . which condemns latine chanting in the popish service . . with feeling , col. . . . to the lord , lifting up our hearts to him in this service , psal. . . . to edifie our selves by it , ephes. . . . in a decent manner , observing the tune , that the whole congregation may be as one man in this service . it were good to learn by heart some choice psalms of most use and plainnesse , that if we should be cast into dungeons and dark places , and could not enjoy a book or light , yet we might be able to edifie or solace our selves in such extremities , as divers of gods people have done . as we may lawfully sing scripture psalms , so also songs and psalms of our own inditing ( say some ) agreeable to scripture , sing unto the lord a new song , framed on a fresh occasion , therefore cor. . . a psalm is named among those things which they had for the use of the church . for seeing a psalm is but a musical praier for the most part , therefore we may make songs for our selves agreeable to the word of god as well as prayers , and god knowing the efficacie of poetry and musick , to help memory and stirre up affection doth allow his people to use it for their spiritual comfort as well as natural . the apostle speaketh of psalms , hymns and spiritual songs , ephes. . . & col. . . who can shew any reason to limit his speech to scripture-psalms ? why may not one praise god in a song for our deliverance in , or the gun pouder treason ? whether instrumental musick be lawful in the church of god ? bellarmine pleads for it , lib. de bonis operibus c. , . d burgess who wrote in defence of the ceremonies , and some other of our divines defend it . they say musick used in the old testament was no figure , type or ceremony , but a real thing for elevation of the soul , types had their principal use in signifying something to come , but the first time we hear of a psalm we hear of tymbrel too , therefore they were used to it before , else they could not have played presently , therefore that precept , psal. . praise god with flute and harp , they think is moral and binds in respect of the thing it self , and warrants in respect of the manner . musick ( say they ) is a natural help to devotion , which doth not further it by any mystical signification but by a proper and natural operation , and therefore is not a typical ceremony . nature it self and god have fitted it to accompany a holy song . paul bids us edifie our selves in psalms , and a psalme is a song upon an instrument . not only dr ames opposeth it , but aquinas , rivet , zanchius , zepperus , altingius and others , dislike of organs and such like musick in churches , and they do generally rather hinder edification . chap. iv. of prayer . it is a calling upon god in the name of christ with the heart , and sometimes with the voice according to his will for our selves and others . or , it is a calling upon god in the name of christ with petitions and thanksgivings , joyned with confessions of sinne , and deprecations of punishment * . or thus : prayer is a lifting up of the heart to god our father in the name and mediation of christ through the spirit , whereby we desire the good things he hath promised in his word , and according to his will. first , it is a lifting up of the heart to god by way of desire , and this is represented by those natural gestures of lifting up the hands and eyes to heaven . see lam. . . psal. . . to thee , o lord , do i lift up my soul. which phrase implieth , . that the soul is sluggish and pressing downward for sensible helps . . it denotes confidence , a heavenly temper . it is not your eyes , voice or bodies lifted up , but your hearts and spirits ; thy heart in prayer must be with god in heaven , thy heart must beleeve , lay hold on the promise . to pray then is a difficult duty , how hard is it to call off the heart from other things , to get it united in prayer , to seek the lord with our whole hearts ? if there be distraction , lazinesse or deadnesse , we cannot say , with my whole heart have i sought thee . secondly , the object of prayer is only god , rom. . . faith and calling upon god are linked together , as none but god is the object of faith , so neither of prayer ; as it is the property of god to hear our prayers , psal. . , . so invocation is a worship proper to him alone , therefore the papists prayers to saints , angels and the virgin mary , are sinful , since prayer is a divine religious worship , and so may be given to none but god himself . all worship is prerogative , and a flower of his rich crown , from whom lies no appeal at the last hour . therefore we dare not from his garland steal , to make a posie for inferiour power . herberts poems , the church . to pray to one supposeth in him two things , . omniscience , knowledge of all hearts , of all our wants , desires and groanings . . omnipotence , power in his own hand to help , and these are peculiar to god alone , psal. . . kings . . m. lyf . princip . of faith and a good consc . c. . therefore our saviour when he informs us how we should pray , he bids us say , our father , luk. . . rom. . we cry abba father ; it is a familiar intercourse between god and the soul. thirdly , all our prayers must be made in the name of christ , iohn . . & . , . themistocles when the king was displeased brought his sonne in his arms : there is no immediate fellowship with god. as god and man are at variance , christ is medium reconciliationis : as reconciled , he is medium communionis , ephes. . . the father is the ultimate object of our faith and hope , christ the intermediate by whom we come to god , iohn . . the priest only in the law burnt incense to god , exod. . revel . . . see chap. . . by the incense our prayers are shadowed out and figured , psal. . . the sacrifice was to be brought to the priest , and to be offered by his hands , levit. . , . we must pray to the father through the son , by the holy ghost , deus oratur à nobis , deus orat in nobis , deus orat pro nobis . some say , the prayers of gods people are not only to be directed unto god , but christ as mediator , luke . . mat. . iesus thou sonne of david , not son of god , afterwards she cries , lord help me ; all the petitions in the canticles they say are directed to christ as the churches husband . they give these reasons for their opinion , . we ought to beleeve in christ as mediator , ioh. . . see rom. . . therefore we ought to pray unto him as mediator . the worship of all the reasonable creatures is appointed to him , heb. . . . the saints have directed their prayers to him , . before his incarnation , abraham , gen. . iacob , gen. . . . in the dayes of his flesh , the woman of canaan , matth. . . the thief on the crosse. . since his ascension into heaven , acts . . there is a double object of worship : . materiale , whole christ , god man in one person , heb. . . . formale , the god ▪ head of christ , when we pray to him we pray to his person , but the ultimate and proper object of our prayers is the divine nature . . in all our duties we are to take in the whole object of faith , iohn . . . this is the right way of honouring the father according to the plot of the gospel , iohn . . & . . . this is the onely way to come to the father to obtain any mercy of him , iohn . . & . . . this answers the grand design of the gospel , that each person of the trinity may be glorified with a distinct glory . in him onely we are accepted , pet. . . we need no other mediators nor intercessours . they who pray to god without a mediator , as pagans , or in the name of any other mediator but christ , as papists , pray not aright . we bear a natural reverence to god , we must honour christ also , iohn . . put up our requests into christs hand , that he may commend them to his father , and look for all supplies of grace to be dispensed in and through him , ephes. . . and . . rom. . . in which three places the word rendred accesse is one and the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it properly signifies a manuduction , or leading by the hand . the israelites under the law were tied to pray either in the tabernacle and temple , deut. . , . psal. . . or else towards the same , chron. . . kings . , . psal. . . dan. . . yet now , all such distinction and difference of place being but ceremonial is abolished . for that one place of prayer and sacrifice was a type of christ jesus the alone altar ; and the praying in or towards the same did figure out thus much , that only in the mediation of jesus christ we are to call upon the lord. b. down . of prayer , ch . . there is a two-fold form of prayer : . accidental , a form of words , this may be various . . essential , in the name of christ , iohn . . col. . . fourthly , by the spirit of god , rom. . . . he helps us to call abba father , ephes . . iude v. . see zech. . . cor. . . . in regard of our natural estate we have no ability to pray , cor. . . . in our regenerate estate , we are no longer able to do any good thing then the spirit helpeth and assisteth us , phil. . . . our prayer will not be acceptable to god except it come from his spirit , rom. . . fifthly , whereby we desire those good things he hath promised in his word . some things we are specially to pray for , for things of our souls , matth. . . that we may be more holy and heavenly , and enjoy more communion with god. for the church , pray for the peace of ierusalem , psal. . . for the propagation of the gospel ; this is one main thing in that petition , thy kingdome come . col. . . sixthly , according to his * will , iohn . . the incense was made exactly according to gods will , exod. . , . the matter of our prayers or things asked must be according to gods will , for the glory of god , mat. . , . for the good of our selves and others . one must ask things temporal alone conditionally , as our saviour , if it be possible , yet not my will : and things spiritual simply , but in both one must refer himself to the wisdome of god , for the time , means , and measure of granting his desires . secondly , for the manner and end of ones asking ; one must ask , . faithfully , striving to bring his soul to a certain and firm perswasion that he shall be heard in due time , iam. ▪ . let him ask in faith : and whensoever you pray believe ; think on that place psal. . , . hence an infidel cannot pray because he hath no faith ; as this is strong or weak , so prayer is more or lesse successfull . we must acknowledge , . that god is , and that he is a rewarder of those which seek him . . that he will grant our requests notwithstanding our sins , and this is the faith chiefly meant , as appears in that st iames saies , he upbraids not , and so in the woman of canaan . . fervently , iam. . . the effectual fervent prayer of a righteous man prevaileth much : it is called a pouring out of the heart * , as if the whole soul were breathed out in desire to god , and a crying , exod. . . sam. . . job ▪ . . matth. . . psal. . . & . . & . . & . . & ▪ , . & . . jon. . . wrestling with god , gen. . . striving , rom. . . renting the heart , joel . . a groaning in spirit , rom. . . . constantly and continually , ephes. . pray alwayes , thess. . . pray continually , when occasion and duty requires , as that was called a continual sacrifice which was twice a day . . purely , pet. . . the prayer of the wicked is an abomination to the lord. he hears not sinners , heb. . . revel . . . pure heart and hand , iob . . tim. . . . sincerely , with respect more of gods glory then a mans own satisfaction , psal. . . & . . . with an united heart , cor. . we must attend upon the lord without distraction , and we must be sober and watch unto prayer , intimating that there are many enemies against it . . with a quiet submissive spirit , as our saviour , not my will , but thy will , you must not prescribe god what and when he shall do , but pray , and then resign up your selves to be guided and governed by him . . reverently and humbly * , psal. . . & . . & . . & . . & . . & . . chron. . . so did david , sam. . . dan. . . abraham , gen. . . iacob , gen. . . paul , tim. . . the publican . luke . we may from hence observe the imperfections and defects that are to be found in our prayers , all which may be brought to two heads : . omission of the duty . . failing in performance . of the first . not only a total omission , when one doth not pray at all for a long time together , is a fault , but the not being so frequent in it as we ought to be , and as leisure and occasion doth require , iob . . isa. . . we should pray continually , we should be ever ready for this work upon every opportunity , but we many times neglect it , when we have time enough , and cause enough , and helps enough , yet out of a meer indisposition to so gracious a work we let it passe and slip it over , even because we want will. secondly , the faults in performing this duty are of two kinds : . some such as do so totally blemish and corrupt our prayers , as to make them loathsome to god , and these are in respect . of the persons which have an interest in prayer . . of the prayer it self . there are three persons interessed in this duty : . he to whom prayer is made . . he in whose name it is made . . he by whom it is made . failing in these marre the prayers quite . first , if one pray to any other but the true god his prayer is sinne , he gives gods glory to another thing , and is a grievous idolater , because as paul saith , gal. . . he doth service to that thing which by nature is not god. prayer is a service which god cals for to himself , if we leave him the fountain of living water , and go to cis●erns that can hold no water , we displease him exceedingly . thou art a god that hearest prayers , to thee shall all flesh come , so that if we go to any other we do manifestly break his commandment , and dishonour him . it is to no purpose how we mince the matter with distinctions , and say , we pray to other things , not as the chief authors of the good we ask , but as intercessors for it to him . for if we go to them so in way of praying , we doubt of his goodnesse and mercy , give them his honour to be a hearer of prayers . indeed we may request one anothers prayers , god allowes us that , but we may not pray to them , the church of rome , therefore offends against the object of worship in praying * to saints and angels . secondly , if we pray in any other name but christs , our prayer is loathsome . there must be but one mediator as there is but one god. if men make distinctions of mediators , saying , some be of expiation , some of intercession , yet the scripture makes no such distinction , one mediator as one god. expiation and intercession are not distinct offices , making two kinds of intercessors , but distinct parts of one mediatorship . a mediator must make expiation and intercession after , and he that cannot do both must do neither . christ saith , no man can come to the father but by him ; and saith , if you ask any thing in my name you shall have it , he never sendeth to any other name , nor maketh any such promise , and the apostle saith , by him let us offer to god the sacrifice of praise , and therefore also of prayer , therefore the prayers of all romanists which do offer up their services in another name , are altogether abominable to god. thirdly , if the person praying be an impenitent sinner , a man that hath not turned to god by repentance , but doth proceed to allow and serve sin in himself , his prayer is abominable to god , for it is plainly said , the prayer of the wicked is an abomination to god ; and what hast thou to do to take my name into thy lips , and hatest to be reformed ? all that an impenitent man doth is loathsome , if he pray not he sins because he omits a duty , if he pray he sins , his prayer is defiled with his sins , so that till a man truly repent he cannot pray acceptably . these are faults in respect of the three persons interessed in prayer , which do abolish prayer and turn it into sin . some other there be in respect of the frame of the prayer it self . . for matter . . for manner . . for end of praying . first , for matter , if one either ask or give thanks for things simply sinfull and unlawfull , as if a thief pray to god to speed him in his theft , or give thanks for the successe he hath had in it , or the like , this is manifestly to offer a dead polluted and defiled thing upon gods altar . such prayers must needs be abominable to god , and they seek to make him partake with mens sins . secondly , for manner , when one asketh meerly with the lip and tongue , for they worship god in vain that draw near to him with the lip , and the heart is farre from him , as the prophet chargeth the people . to tender to god a meer sound of words , as if he were pleased with breath , when one taketh no care to understand the words , and to have his heart affected with them , this is to mock god not to serve him . we are commanded to draw near to the throne of grace with a true heart , heb. . . he saith , my sonne , give me thy heart , that being not offered to him all is loathsome , wherefore mumbling over of words not at all understood , and to which the heart cannot be joined ( such as are the common devotions of the church of rome ) is a sinning against god , not a serving of him . lastly , prayers made to wrong ends are odious , acts . . iames . . for example , he that prayes onely to be seen of men , and hath none other drift in his prayer but to win applause and commendation of men , he hath his reward , god loathes him . the end of prayer is not to win praise of men , but to humble our selves before god. when we pray for spiritual blessings to be eased , our desires in asking should suit with gods ends in giving , ephes. . . we should desire these things , viz. pardon of sinne , grace and salvation , that god may be glorified by them . when we desire outward protection and provision meerly that we may live more comfortably . agur had an eye to gods glorie still in his requests , prov. . , . another ill end is to satisfie gods justice or to deserve heaven , or the like , this is like them that said , shall i give my seed for my sinne ? this is to put christ out of office and offer strange incense to god. if all must be put up in the name of christ , then sure we must not dream of satisfying or meriting by prayers . prayers must be humble , but they are proud when we dare conceit such worth in them as to satisfie gods justice for sinne , or to deserve heaven . whosoever prayes so his prayer must needs be abominable to god. these be the things which utterly spoil prayer ; there are some other things which do somewhat blemish and fully this dutie , as it were , but make it not wholly displeasing , if they be observed with humiliation and trusting upon the intercession of christ for acceptance . these are brought to three heads . . in respect of entrance into prayer . . in respect of continuance in it . . in respect of the frame of the prayer it self . first , there are two faults in regard of the entrance into prayer . the one , backwardnesse , dulnesse , aversnesse , when one hath no inclination to it , doth it against the hair , and puts it off still , and is manifestly unwilling to it . if god loves a chearful giver , surely then a man that comes to prayer willingly . this likely ariseth from some guiltinesse or unbelief , or estrangement from god , he draws not near with confidence that is so backward and loth to come to it . another fault in entring is to come rashly before god , forbidden by salomon , be not rash with thy mouth , neither let thine heart be hasty to utter a thing before god , eccles. . . when men rush into gods presence without any consideration of gods greatnesse and their own basenesse , without any endeavour before , at least with some few short thoughts , such as the time and occasion will permit , then he doth not declare a due esteem of god , as if a man would break into the chamber of his prince without knocking or using some means to make a fit entrance , for though god be ever equally at leisure , yet we cannot be fit without some preparing of our hearts by some preconsideration of him . for continuance of prayer there are two faults : first , when one is even weary of prayer , tired with it , and is even at a non-plus , knows not how to go forward , nor what to say next to god , no not so much as to sigh , groan and crie to god , sometime abundance of desire hinders the orderly placing of words , this is no sinne in solitary devotions , sometimes a kinde of negligence and indisposition causeth that a man is at an end before he begin , and hath no heart to proceed , this comes from deadnesse of spirit , and shews senslesnesse of our state , hardnesse of heart and unbelief , and customarinesse , and cannot but be a great fault . another fault is chiefly in publick prayer , when a man goes beyond the limits of time , and by an unseasonable length of prayer , thrusts out other occasions to the hinderance of himself or others , overlong praying specially with others , and with our selves out of season when other occasions require us , is a fault , and this is often but a spirit of carnal devotion , by which the devil seeketh to bring prayer in disgrace . indeed when a man hath fitted his occasions , then if with our saviour he spend the night in prayer , he doth well , but all unseasonable length is blame-worthy . now for the frame of the prayer it self , one may offend in the matter and manner . there are four faults for matter of prayer : . when one is very much still in petitions , and hath but few and short thanks , we should pour forth supplications with thanksgiving , and in all things give thanks , when the parts of prayer have not some proportion , it is like an ill spunne thred , too great in one place , too little in another , it shews too much seeking our selves in prayer . the second fault is , when our prayers be almost altogether for temporal things , corn , wine , forgetting the more excellent , grace , holinesse , yea much more for pardon of sinne then grace to mend , a plain fruit of carnal love to our selves , and carnal seeking of our selves . the third , when one asketh things without due warrant , prayes god to kill him , to end his daies , it differs from asking things simply sinfull . some things are not so fit for us when we beg them , as that i may be speedily delivered out of this crosse , or the like , a weaknesse no doubt arising from want of due stooping to god. . asking we know not what , begging what we our selves do not well understand , as the sons of zebedee did . these are great blots to prayer . for manner there are also four faults : first , inattentivenesse , when a mans heart is through carelesnesse and want of bending his minde to the work in hand carried away to other things . orantis , quasi non orantis , inania vota ; sic audit , quasi non audiat illa , deus . owenus in epig. there is a double distraction , one forced and compelled either by outward occasions of noises , or the like ; or by inward oppositions through terrible and violent suggestions of satan : these are not sins if resisted , there are some distractions that have a kinde of voluntarinesse in them , when a man suffers his thoughts to wander from the thing in hand out of a kinde of negligence , and not striving to bend his minde to the work , and so perhaps even drops asleep , as peter did when christ bid him watch. this is a great weaknesse , and he cals on god but with half a heart that prayes so . another fault in prayer is coldnesse , heavinesse , dulnesse , customarinesse , when one prayeth indeed , and useth good words , but without any power of affection , he is not warm nor zealous , he praies not fervently ; this causeth suits to be denied , and if one stirre not up himself will end in prayerlesnesse , and often makes one ready to fall asleep , yea the minde may be thus chill when in publick prayer a man may seem zealous , here is a sacrifice without fire . a third fault is doubting in our asking , when we ask but hold not fast a desire to be perswaded of gods gracious acceptance , and his will to hear us . such a ●easure of doubting as makes a man give over praying and be very inconstant in it , doth cause prayers to do no good , but doubting resisted so that a man continues to pray still , though it cut not off the fruit of our prayers , yet it is a weaknesse . we ought to lift up pure hands to god without wrath and doubting , as st paul tels us , tim. without giving our hearts leave to be carried away with contrary discourses . lastly , irreverent behaviour of body or minde is a great fault , when the heart hath lost the apprehension of gods greatnesse and excellencie , and the body is loose and unmannerly , wandring eyes , gazing hither or thither , leaning this way , if the minde forget god the body will too , this is a very slighting of god ; christ praying fell on his knees , and lift up his eies to heaven . the heart should be kept in such an apprehension of god , as even to have a fear in it , least it should offend him any way , and that will keep every part of the bodie in tune , but when the heart hath let the consideration of his presence go , then the bodie is strait out of frame . there are some more failings in regard of our carriage after praier . a man hath not done all his businesse about praying when he hath said amen . some thing more is to be done , which so much as he faileth of , so many faults there be that need pardon . the first fault after praier is , neglecting to wait , and to mark the speed which we have in praying , as if praier were alone a dutie , and not a means of attaining things from god , as if we had alone a commandment to pray , and not a promise to be heard . this not waiting on god and observing how we speed , whether we be heard or not , hinders us much of the successe of our praiers , shews much formalitie in our praiers and little fervencie . david praied and looked up , and the church hearkned what god would say to his people . as david saith , he lifted up his eyes to god , as the hand-maiden to her mistresse . we do not so idly present our petitions unto governours and rulers . . conceitednesse of our praiers , if we think we have done them in any thing a good manner . this is a fault common to praier with other holy duties , we are apt to think highly of our selves , but as that knowledge which puffeth up proveth that a man knows nothing as he ought to know ; so that praier which puffeth up , proveth that he hath not praied as he ought to pray . praier should be an humbling of our selves before god , if it make us lift up our selves specially with thoughts of comparing our selves with others by which we depresse them , then we do not pray so well as we should have done . another fault is to be discouraged in respect of our wants in praying , and for want of successe to our praiers . when we conclude as good not pray at all as in this poor weak manner that we do , and we have so long and so long praied , and therefore not having been heard for such a space , we lose our labour in praying , and shall not be heard . this is because we consider not of gods wisdome and mercie , nor of the intercession of christ. we should be humbled , but not made heartlesse by our own weaknesses or by gods deferring . it was the churches fault to think god had cast her off , because she was not heard so soon as she would . another fault is forgetting to return thanks at least often and earnestly enough for those special benefits which have been granted unto our praiers . the fault noted in the ten lepers , of whom our saviour speaketh , ten are made whole , but where are the nine ? none is returned to glorifie god but this stranger . what we have earnestly and often asked , if we do but seldome and slightly give thanks for , we shew that we seek our selves too much in praying , and the glorie of god too little ; this is a failing in our praiers , and may be an hinderance at least to our speedy attaining of our suits afterwards . three corollaries from the defects of our praiers : . to teach us the vanitie of the popish church which put praiers and such a multitude and number of them upon men by way of a penance , by which they must satisfie gods justice for their sins , and by which they must deserve and merit grace and salvation . how can our praiers satisfie for others faults , seeing themselves are defective and faultie many waies ? and how can that deserve heaven which when god heareth he must forgive , or else it will be hard with him that makes it ? what a madnesse is this , that when we have the satisfaction and merits of christ , we should not be satisfied therewithall , but should thrust our own most imperfect services into that room ? let us pray , let us fast , let us give alms , let us do good works in obedience to god , in assured faith of obtaining his promises , and being more then abundantly requited for our service . but what should this proud fancie of merit and satisfaction be added to our praiers ? why will we not suffer our selves to be made to see the weaknesse and frailties of our best services , why should we stand upon such terms with god as to think rather to satisfie him and earn of him , then to receive things that be good of his free favour in christ , and to attain pardon of things that be sinful for his meer mercie sake in the mediation of his sonne , and for his satisfaction sake which he hath made ? woe unto them that seek to draw gods people from resting wholly upon christs merits and satisfaction , to rest in part upon their own poor , weak , and many waies defective services , which further then they be washed with the bloud of christ must needs be unacceptable , much more then when they are offered to such an intent as would utterly marre them were they otherwise never so perfect . what is if this be not to bring strange incense , strange fire , strange beasts and strange sacrifices unto the altar of god. but thanks be to god that hath freed us from this amongst other errours of that church by which they do cut off all possibility of salvation from those that continue to beleeve their lies . for if any trust to the goodnesse of his own praiers , or other services by them to satisfie gods justice , and to deserve heaven , lucifer himself shall as soon sinde favour as he continuing thus , because he doth not seek to be found in christ but in himself , and because as yet he is not poor in spirit , nor broken , nor contrite , nor heavy laden , and so not capable of christ. but secondly , let gods people learn to apply themselves to the work of praying with very great diligence and careful observing of themselves , to prevent as much ●s may be those many defects whereto they are subject , and those many faults which they are apt to commit . if we set our selves with the best diligence we can to call on the name of god , we shall not escape some , nay many faults , but if we fall to make roving praiers , as it were , looking to nothing , but the bare deed done , and thinking all is well if a few words be said over , and if so much time be spent in uttering some good speeches , o how much sinne will this ill carriage bring upon us ! let us therefore in praying pray , that is pray with all earnest and heedfull observation of our selves , yea let us not think our selves sufficient to make our own praiers , but let us humbly beseech the lord to assist us with his spirit of praier , without which we cannot pray as we ought in any sort . to pray as one ought to pray is a difficult , a hard , a painful work . it requireth the whole man and the greatest labour , and even more then a man. no wit , no learning , no good parts will suffice to make a good praier , unlesse we have the spirit of praier poured upon us from above . if praier were only a framing and composing of words handsomly together and pronouncing them distinctly and fully , it were an easie matter to pray , but the affections of the soul must be set in a good frame as well as the words . the eye must see god , the heart must stoop to him , the whole man must be made sensible of his presence , a man must conferre with his maker , lift up his soul to god , pour forth his heart before him , and he knows not himself that knows not this to be more then he can do of himself . wherefore we must not only take great heed to our selves when we come to pray , but we must even trust upon god , and call upon him for the assistance of his spirit to help our infirmities , or else our praiers will not be such as may give us comfort . thirdly , this should teach poor saints not to be discouraged at the manifold failings of their praiers , but alone to be humbled . it is one of the faults accompanying praiers to be made heartlesse thereby , king. . . salomon requests of god not alone to hear , but when he heareth to pardon . god will pardon and passe by all those weaknesses of our praiers which we labour to see and are carefull to resist and bewail , and cast our selves upon christ for acceptation of . if we should finde our selves never so much assisted in praying , so that we could scarce say what it were that we ought to blame , yet if we do trust to our praiers and their worth , god cannot be well-pleased with them , for he is not well-pleased but in christ. on the other side , if we can renounce our selves , though our praiers have many weaknesses , those praiers shall be heard , because those faults in christ shall be forgiven . christ is our mediator and intercessor , and he sits at his fathers right-hand , by the sweet incense of his merits , as a thing most acceptable to god to do away the rank smell of our carnalnesse , which shews it self in praying . we are therefore to trust on him , stay in him , rest in his supplications and intercessions . this thing which salomon praied for , he the true salomon hath praied for , and will procure . wherefore be not heartlesse , and make not any such perverse conclusion , surely these petitions cannot be heard , cannot be regarded . consider them in themselves they cannot , consider them as they are perfumed with the incense of christs intercession they cannot but prevail . christs intercession doth not make our services meritorious , that were to put them into the room of his own righteousnesse , which he never intended to do , but he makes them as effectual and available , even as if they were meritorious , because in him all their faults are pardoned therefore do not suffer thy soul to give it self a denial , and to pronounce against it self a rejection of thy sutes , but flee to christs intercession , then thou shalt be heard and forgiven . but especially take heed your discouragement go not to such an extremity as to make you resolve not to pray , because you cannot pray well . there be some things sinful for matter , these we must not do for fea● of sinning against god ; there be some things sinful in regard of manner , and other circumstances , those we must do as well as we can , and not omit altogether for fear of doing them amisse . better a great deal offend through failing in good things , then by a total omission of them : there may be upright obedience shewed in doing them as well as we can , there is nothing but disobedience shewed in omitting them . it is a carnal sense of weaknesse , and comes from the devil and the flesh that drives from the duty , that alone is a spiritual sight and sense of weaknesse that drives to more care in the duty , and more humility after , and more earnest longing after christ , and high prizing of him . oh but i shall get nothing by these praiers ! first , say thou shouldst get nothing , yet thou shalt do a thing that god bids thee , and so obey him , and we must obey god though we get nothing by it . but secondly , if thou dost not pray surely thou canst get as little by not praying as by praying weakly and distractedly . and lastly , if thou praiest thou shalt be heard and pardoned , and that is to get something . wherefore ascribe so much to the infinite and fatherly goodnesse of god , and to the perfect and constant intercession of christ , as to come with confidence to the throne of grace , even with those praiers which are full of faults . the father loves to see his childrens letters though they cannot yet write a fair hand . motives to praier : first , the lord will take it kindly . christ is the churches advocate , the saints are the churches sollicitors , isa. . . . psal. . secondly , praier is the most principal part of gods worship , let us worship and fall down ; it is sometime in scripture put for the whole worship of god , being a principal part of it , ier. . there is a visible advantage due to praier above preaching in the publick assemblies , because it is a means nearer the end of both . it cannot be denied that all preaching is to the purpose of informing the minde , or moving the heart to desire that which is good indeed : but praier being the actual desire of it , is the exercise of the means which god ordaineth to procure it . m. thorndikes service of god at religious assemblies , c. . the word of god is the great instrument in the hand of the spirit by which all things are managed in the world , praier is the great instrument in the hand of faith by which all things are managed in the new man. when the spirit comes in , it is a spirit of sanctification , and makes way for the spirit of supplication , and that for the spirit of illumination , psalm . . psal. . ult . ier. . . thirdly , it is honourable , . to god , acknowledgeth the souls dependance on him , his omniscience , bountie , goodnesse , omnipresence , faithfulnesse in performing his promises . . to us , to have the princes ear still open to our petitions . fourthly , necessary . the necessity of it appears , . in that hereby we are trained up in the conviction of our unworthinesse ; praier is a discoverie of our beggerie , thou hast not grace nor strength if it come not from heaven ; god would have this seen not only in those great precious priviledges , but likewise in our daily bread , thy praiers ought to make thee humble , if thou hast grace of thy own , why dost thou pray for it ? it is daily pardon and favour , and these must be sought for . . all the best grace and strength we have is imperfect , cor. . perfecting holinesse , our faith and righteousnesse hath much corruption mingled with it , we had need to pray that god would defend us against temptations , the christian praying and alwaies seeking to god is seldome overcome . . every thing becomes sanctified by praier , tim. . . all sermons , sacraments , mercies , afflictions become hereby sanctified , it makes the word lively , the sacraments efficacious . . it keeps off many blows , phil. . . therefore paul a stout christian was much in praier , and desired philemons and others praiers . . it is gainful , a key that opens all the treasures of god , king. . , . iam. . , . matth. . . iam. . . ioh. . . revel . . the light as well as life of a christian is laid up in another . omnia in christo sunt capitalia , say the schoolmen . whatever is in christ is in him as a head with reference to the bodie , cant. . . ephes. . . . it is very powerful , it prevaileth over all creatures , yea with the creator himself . god never left granting till abraham left asking . gen. . ps. . . & . . psal. . . ioh. . . & . . ioh. . . & . . vinculum invincibilis . bern. vis diograta . tertul. apol. praier not only obtains the thing , but brings a sanctified use of it , it turns it to the good of those that receive it , it gives efficacie to other means , or if they fail , it doth it it self , it hath not this efficacie from any intrinsecal vertue or merit to be found in it , the efficacie is wholly from god. praier is available three waies : . as it is a petition put up to god , and so it avails via impetrationis . . as it is an exercise of the soul , and of the graces in it , and so it avails via causationis . . as it is a commanded dutie and a principal part of gods service , wherein we give him the glorie of his omniscience , mercie , power and wisdome , and so it avails via retributionis . m. carter on exod. . , . the efficacie of praier comes . from god the father , he is infinite in goodnesse , and of his own nature much more prone to give good things then we to beg them , as appeareth by his daily lading us with such comforts as we never so much as craved at his hands , yea by casting of innumerable benefits upon his enemies . . christ , he hath deserved all good things by the infinite and invaluable merit of his most precious life and death , yea he hath commended us to his fathers love and care by many fervent praiers made for us in the daies of his flesh , and now he ceaseth not to make perpetual intercession for us at his fathers right-hand , by presenting his own merits to the eies of his father , that they may actually speak in our behalf , and do away all the defects of our praiers . . the holy ghost stirreth up in us earnest desires and groans , and doth as it were dictate our praiers for us . . from our selves , the people of god by praying are fitted to receive those benefits which they pray for , in the exercise of praier increasing in themselves , faith , humblenesse of minde , an aptnesse to be thankful for them , and an abilitie to use them well to gods glorie and their own good . helps and means : one must prepare his heart , that being naturally unfit for communion with god , which lieth first , in removing impediments , hardnesse of heart , want of sense and feeling of the wofull estate we are in , the command to pray alwayes , implies that the soul should be alwaies in a praying frame . . impatience , fretting , pray without wrath . secondly , in bringing the positive furtherances , . heavenly-mindednesse , if god be in heaven there must our hearts be . praier being an humble discourse of the soul with god , which art in heaven . the natural gesture of lifting up our eyes and hands to heaven , implieth this ; this is opposed to worldly cares and earthlinesse , these are clogs ; this made david say , it is better to be one day in thy house then a thousand elsewhere . call in the help of the spirit , rom. . . . consideration of gods benefits , it is good to have a catalogue of them . . study much the fulnesse and all sufficiencie of god , and his making over himself to you in his all-sufficiencie , gen. . . . acquaint your selves with your own necessities , let the word of god dwell richly in you , col. . . the ground of praier is gods will , acquaint your selves with the precepts , promises . . give your selves to praier , psal. . . but i praier , so the hebrew ; oratio ego , so montanus . helps against wandring and vain thoughts in holy duties , and especially in praier : . set a high price upon it , as a great ordinance of god , wherein there is a communion with him to be enjoyed , and the influence of the grace of god to be conveyed thorow it . . every time thou goest to praier , renew thy resolutions against them , till thou comest to a habit of keeping thy heart close to the duty . . set the presence of god before you in praier , his glorie , and consider that he converseth with thy thoughts , as man with thy words . . be not deceived with this , that the thoughts are not very sinful ; whatsoever thoughts concern not the present duty , are sinful . . blesse god for that help if thine heart hath been kept close to a duty , and ou hast had communion with god. the godly must pray , by this title the scripture describes true christians , acts . . and paul saluteth all the faithful that call upon the name of the lord , cor. . . a heart full of grace is also full of holy desires and requests , cant. . , , . it is called the spirit of supplications , zech. . . suitable to the spirit of grace is the spirit of supplication . they must pray daily , psal. . . & . . dan. . . luk. . . thess. . . tim. . . reasons . . it is equal that part of every day be given and consecrated to him who is the lord of the day , and of all our time ; they had a morning and evening sacrifice in the time of the law. . praier is a singular means of neer and heavenly communion with god , therein the godly enjoy the face of god , talk familiarly with him . . praier sanctifieth to us ( that is , obtaineth of god for us a lawful and comfortable use of ) all the things and affairs of the day . . every day we stand in need of many things belonging both to temporal and spiritual life . . we are every day subject to many dangers . a gracious heart is full of holy requests to god , psal. . . revel . . . rom. . . ezek. . . iohn . . iude v. . reasons . . praier is an act of religious worship , dan. . . . because of the great things spoken of praier , isa. . . rev. . . deut. . . isa. . . . the saints have received the spirit of supplication , zech. . . every godly man must be constant and assiduous in praier , persevere in it , psal. . . psal. . , . psal. . , . will the hypocrite alwaies call upon god ? saith iob : daniel would not forbear the daily exercise of this service , although it were with the hazard of his life , dan. . . aquinas a , ae quaest. . artic. . determines this question , utrum oratio debet esse diuturna ? reasons . . from god , who hath signified approbation of this service by commanding it expresly , saying , pray continually ; and christ spake a parable , that we should be constant in praier and not faint , luk. . . . this hath been the practice of all the saints of god. iacob wrestled with god and praied all night . the canaanitish woman had several repulses , yet persevered in praier . moses held up his hands , which implies the continuance of his praier , isa. . . christ praied thrice , and yet more earnestly , luk. . . . from our selves : first , we have great need , for we absolutely depend upon god , and he hath tied himself no further to do us good then we shall seek it in his ordinance at his hands . secondly , we have great helps , even such as may enable us to perform the dutie notwithstanding any weaknesse that is in our selves , for we have gods word and spirit . if a man doubt to whom to direct his praiers , the scripture cals him to god , to thee shall all flesh come , psal. . . if in whose name , it leads him to christ , whatsoever you shall ask in my name . if for what to pray , for wisdome , for the spirit , for patience , for daily bread , for remission of sins , for deliverance from evil , for the honouring of gods name , in a word for all good things : if for whom , for kings , for rulers , for our selves , for others , for all men , except him whom we see to have sinned a sinne unto death ; if where , every where lifting up pure hands : if when , at all times , continually : if how oft , why , morning , noon , night : if on what occasion , in all things by praier and supplications : if in what manner , why , fervently with an inward working of the heart in praier , with understanding , in truth and in faith , and without fainting . . god will assist us with his spirit , all those which addresse themselves to perform this work according to the direction of his word , and beg the spirit of praier , to help them in praying , the spirit maketh intercession , rom . jude v. . praying in the holy ghost . thirdly , constant supplicating to god doth honour him , and actually confesse him to be the universal lord , the ruler and disposer of all ; yea to be liberal in giving , to be omnipotent in power , to be present in all places , to see and hear all persons and actions , to search our hearts , and to sit at the stern of the whole world , so that he observeth also each particular creatures need and wants . fourthly , it is exceeding advantagious to our selves , seeing it acquaints us with god , and breeds a kinde of holy familiaritie and boldnesse in us toward him . . it exerciseth , reneweth and reviveth all graces in us : in drawing near to god , and calling upon him , we grow like to him , this sets a work and increaseth knowledge of god , humilitie , faith , obedience , and love to him . fifthly , because praier it self is not only a duty but a priviledge , the chief purchase of christs bloud . sixthly , because if we persevere and faint not , god will come in at last with mercie , in the fourth watch of the night christ came , in the morning watch , the night was divided into four watches . iacob wrestled all night with god , but in the morning he prevailed . both the wicked and godly are weary of praier and fasting . . the wicked are weary of praier and fasting : . because they want the principle of grace to carry them thorow . . they want the spirit of adoption . . they have no love to these duties . . they relish not the sweetnesse in praier and fasting . . they have a mean esteem of these duties . . they want grace to wait . the godly also are quickly weary of these duties : . from the abundance of corruption in the best christians , exod. . moses his hands were heavy . . from the misapprehension of praier and fasting , they look upon them as legal duties , but they are chief gospel-duties , matth. . . cor. . . they call them beggarly forms ; christians ( they say ) must be above forms , the ordinances are vehicula christi , canales coeli . . from the often and long continuance and easinesse of obtaining these fasting daies . motives to persevere in praier and fasting : . have a high and honourable esteem of these duties . . let not the frequencie of them take away the reverence and powerfulnesse of them . persevere , . in private praier , psal. . . cant. . . . in publick , . god commands it , ephes. . , . the saints have practised it , lam. . , , . psal. . . . there are many promises , mat. . . luk. . . it is a good and commendable thing in the saints of god to be able to hold out long in their private praiers , sam. . . in publick praier with others , respect must be had as well to others as to ones self , and here we must conform our selves to their abilitie , that we tire not their devotion : but in our private and secret praiers betwixt god and our own souls , it is good to be large , sam. . . daniel continued his solemn fast ( not in abstaining simply from all food , but from all pleasant and delicious fare ) for daies together , and therefore it is sure he spent a great deal of time in praying . david psal. . praid day and night . christ spent a whole night in praier . object . long praiers are condemned in the pharifees . answ. not the length but the hollownesse of their praiers is blamed , because under shew of long praiers they devoured widows houses , seeking to gain the reputation of men extraordinary devout , by drawing out their praiers , and they were publick not private praiers . object . eccles. . . salomon bids that in consideration of gods greatnesse and our basenesse our words should be few . answ. not all length in praier , but hastinesse and tediousnesse without affection is there condemned ; he saith , be not hasty nor rash , but let thy words be few , requiring that the words have their ground in a well advised judgement , and then they are few in his sense though they be otherwise many . luke . . paul wisheth to persevere in praier , watching thereunto , meaning it not alone of constancie in praier and spirituall watching , but of the holding out in praier . reasons may be added to what have been formerly delivered : . in regard of our selves : we have much matter for praier , many sins to confesse and lament , many graces to ask , many wants to be supplied . . many reasons to enforce , and many objections to answer , and therefore ought sometimes to inlarge our selves . secondly , in regard of god , by this meanes we shall declare a great love to god , and to this exercise , when we carry our selves to him as to a friend , with whom we are not willing to leave conferring , but take delight to confer much with him . the way to continue in this duty is much to muse of our wants and sins , and gods promises , and labour to have our hearts earnestly affected with these things , and to take advantages of such occasions as the lord affords ●s for this purpose , and let us propound the example of christ and samuel , and other godly persons , and strive to follow their president when time doth serve . four cautions must be observed in long praiers : . that in our meetings with christians we affect not to be long to get applause thereby , and to shew how far we excel others in this gift , mat. . . . that we be enabled by god with understanding , and use not vain repetitions , matth. . . . that our hearts be able to hold out as long as our tongues do , iam. . . . that we have respect to them that joyn with us , cor. . . in praier , particular confession of our sins ( so far as we can come to the knowledge of them ) is requisite , and for unknown sins a general confession will serve , psa. . . see gen. . . dan. . , . ezra . , , . psal. . , . iosh. . . confession is put for praier . the acknowledgement of our own unworthinesse becomes the presence of god , king. . . iob . , . & . , , . . confession is a solid disclaiming of the first covenant , when we make grace our claim we must disclaim works , psal. . . in every part of praier some affection should be exercised , in confession , shame . micha . . grief , luk. . . in requests , hope and desire , in giving thanks , joy and love . confession is but an act of the sanctified will displeased with the remembrance of sinne . objections of libertines and others against praier . . they think it needlesse , they cannot alter god. answ. we should obey gods command . by prayer there may be a change in our selves , it betters our hearts , makes us trust in god. . god hath inseparably linked the means and the end . we pray not that gods will may be altered but accomplished in his own way , his judicial sentence may be altered though not his counsel . . others think they are above praier , this is an inferiour duty for men of their rank . have neither they nor the church any necessities ? christ who had fulnesse of grace , often praied , matth. . , . see revel . . , . gods people are called his suppliants , zech. . . a generation of them that seek him , psal. . . . others will not pray but when the spirit moves them . this is not to come till god send for us . god withholds grace because we seek it not in his own way . . others think they need not be so frequent in praier , they say , the hours of duty are not determined . the expressions for prayer are comprehensive , pray continually , tim. . . chap. v. the sorts or kinds of prayer . prayer may be distinguished according to the matter and manner thereof . in regard of the matter , the apostle tim. . . maketh four severall heads : . supplications or deprecations , which are for the removal of evil . . praiers , which are for the obtaining of good . . intercessions , which are in the behalf of others . . thanksgivings , which are for benefits received . these four he referreth in another place to two heads ▪ . requests . . thanksgiving . the most general and usual distinction is grounded on thess. . , . petition , phil. . . tim. . . thanksgiving , phil. . . tim. . . petition may be divided according to the things or persons in respect whereof it is made . the things which it respecteth , are either good to obtain them , which is most properly praier or apprecation : or evil , to remove them , which is deprecation . the persons are our selves or others . praier will bring in all the good things gods people stand in need of , iohn . , . the jews have a proverb , sine stationibus non star●t mundus , without standing before god in praier , the world would not stand ; light and direction comes in by praier , prov. . , . the godly man hath his daily bread as the fruit of the promise , and that leades him to his union with christ , the fountain of all promises . object . the matter or object of our praier must be good , how then can it admit a distinction in respect of good or evil . answ. amotio mali habet rationem boni , removal of evil hath the reason of good : therefore the benefits of god are either positive or privative . b. down . of praier , chap. . praier is the great instrument of removing all evil from soul and body , psalm . . often . . thanksgiving , which is a gratefull acknowledgement of a kindenesse received . there are other distinctions of praier in regard of the manner : . mental , vocal . . sudden , composed . . conceived , prescribed . . publick , private . . ordinary , extraordinary . in this distinction of praier according to the matter i shall first speak of petition for good things , and deprecation against evil , intercession for , and imprecation against others , and then of thanksgiving . for petition , which is the most principal kinde of praier , there are two things considerable in it , . what things we are to crave . . after what manner we are to crave them . these have been handled partly in the matter and manner of praier , therefore i shall but touch them . the things which may be asked , must be lawful and good , matth. . . those things are so which are agreeable to the will of god , a thing is therefore good because it is willed of god , heb. . . iohn . . gods glory is first and most of all to be desired , cor. . . petit. . of the lords prayer , and the means whereby it may be effected in the d petition , and the manifestation of it in the d. our own good in the next place is to be looked after , in regard of which we may ask all needful things , temporal concerning these frail bodies of ours while we live here in the th petition , or spiritual , and that either respecting our justification , the principal part whereof is a discharge of that debt , wherein , through sinne , we are bound unto god , in the th petition ; or our sanctification in keeping us from the pollution of sin , and preserving us safe from all evil unto salvation , in the th petition . . in what manner we are to crave good things . things must be beg'd as they are promised , faith hath an eye to gods promises , and resteth thereon : as god hath promised any thing , so the faithful ask it in prayer . things absolutely promised may be absolutely askt ; things not absolutely promised , we must pray for with subjection to gods will and wisdome . so much for petition for good things , for deprecation against evil things we have expresse warrant in the th and th petitions of the lords prayer : and also in the example of christ , heb. . . and in the many promises which god hath made to deliver us from evil . evil to be praied against , is either of fault or punishment . the evil which we do deprecari , that is , desire to be delivered from , whether in whole , ut avertatur , that it may be averted ; or in part , ut mitigetur , that it may be mitigated if it be upon us ; or to be kept and preserved therefrom if we be in any danger thereof , ut antevertatur , that it may be prevented , it is either the evil of sin or the evil of punishment . b. down ▪ of prater , c. . evil of fault is sin , the first and greatest of all evils , in regard of this evil . three things are to be prayed against : . the guilt of sin , in the th petition . . the power of it . . temptations thereunto , in the th petition . against the guilt and power of sinne , we must simply , absolutely and instantly pray , and never cease till god hear us . against temptations we are to pray especially , that we be not given over unto them , and overcome by them . evil of punishment is three-fold : . temporal . . spiritual . . eternal . temporal punishments are all outward judgements , miseries and plagues in this world , the effects of sin ; absolutely they are not to be prayed against , but we are to pray either to have them removed , or else sanctifi●d unto us . one may not pray for afflictions as they are a fruit of the curse , but as they are part of the inheritance of the saints under the second covenant , matth. . . and in reference to the sweet effects that slow from them , ier. . . so some hold they may be prayed for . spiritual punishments are , slavery under satan , the world and the flesh , a feared and ● dead conscience , hardnesse of heart , blindenesse of minde , c●rn●ll security , impenitency , infidelity , and such like , these are to be prayed against as hell it self . eternal damnation is absolutely to be prayed against . intercession or praying for others , in the next place , is warranted from those petitions in the lords prayer , which are set down in the plural number , give us , forgive us , deliver us . the apostle also expresly commandeth us to pray one for another . . it amplifieth gods glory , in that we call upon him for others as well as for our selves ; we acknowledge him to be not only our own father , but also the com●●m father of others , therefore christ hath taught us to say , our father . . this is a principal duty of love , matth. . . . it is very profitable , we cannot be more ben●fici●l to any ●●●● in an● by p●●●er . austin saith to ambrose , frater , si pro to solum , o●us 〈…〉 bus eras , omnes pro te orant . motives to pray for others : . it is a character of the saints ; paul prayed much for others , 〈…〉 phil. . , . col. . , . and almost in every ep●s●le ●e begs the prayers of others for himself , rom. . . phil. . . heb. . . . this is the condition of gods promises , 〈…〉 god 's performances . when he delivered his 〈…〉 mightily to him , and he stirred up a ●pirit of 〈…〉 vered them out of babylon , dan. . ▪ . jer. 〈…〉 . . it is the armoury of saints , 〈…〉 . . & . ● . who those be that are to be praye● for , all of all ●o●ts . all in general are to be pr●●ed 〈…〉 . object . the pope of rome is antichrist , and he is that man of sin which is the son of perdition . answ. we may not conceive any particular man to be antichrist , but rather that seat and state where the pope sitteth , or the hierarchy , the head whereof the pope is , or the succession of popes one after another . the first in order to be prayed for are saints , the whole community of them , ephes. . . ioh. . . col. . , . . publick persons . . magistrates , tim. . . psal. . . . ministers , eph. . . act. . . & . . mat. . . . those to whom we are more nearly related , rom. . . philem. v. . friends , husbands for wives , parents for children , masters for servants , the minister for his people , ephes. . , . . strangers , gen. . . . enemies , mat. . . luke . . now i shall shew who are not to be prayed for . . all such as are dead matth. . . sam. . . such prayers are vain and fruitlesse , for gods determinate judgement passeth on every one so soon as they die . bellarm. de purgatorio lib. . cap. . saith , it can neither adde any thing to the blisse of them that are in heaven , nor take away any part of punishment from them that are in hell . moses in the law prescribed no prayers , no sacrifices for the dead . the papists practise praying for the dead . they pretend for this the fairest precedents of the church , and of the whole world . the heathens they say did it ; and the jews did it , and the christians did it . the heathens prayed for an easie grave and a perpetual spring . the jews prayed that the soul of their dead might be in the garden of eden , that they might have their part in paradise , and in the world to come . the christians prayed for a joyful resurrection , for mercy at the day of judgement , for the hastening of the coming of christ , and the kingdome of god : but yet , the prayers for the dead used in the church of rome are most plainly condemned , because they are against the doctrine and practices of all the world . ignorant and superstitious persons likewise among us , if mention be made of any of their friends departed , use presently to say , the lord be with his soul , gods peace be with him , with the like . if any reprove them for it , they say , what hurt is it ? it is hurt enough that there is no good in it , it is vain and idle , mat. . . there is no commandment , example of any good man , or promise in all the scripture to prayer for the dead . . they which sin against the holy ghost , ioh. . . the fourth and last branch of prayer is imprecation against others , which is a kind of prayer whereby judgement and vengeance is desired . expostulation may be used in prayer , where there is no imprecation as well as when there is , ier. , . expostulation with god is a reasoning the case with him , it is usual in the psalms , psal. . . & . , . & . . psal. . , , , , , , . psal. . , , , . & . , . psal. . , , , , . psal. . , , . reasons . . venting of our selves to god giveth ease , psal. . , . . complaints move both god and man. . by using strength we get strength , by discussing gods waies our faith is confirmed , psal. . . gods people differ from the wicked : . in the rise of their expostulatiosn they are bottomed on faith , they reserve to god all his glory . the wicked question gods providence . . in their progresse , the godly proceed in humble praier , self-abasing , the wicked are not sorrowful nor humbled in their hearts . . in the successe , they are confirmed in their principles of gods excellencie , are comforted , the wicked are steeled in their atheism and seared in their wickednesse . no man must imprecate or pray against himself , we have no warrant for it , and it is against nature it self , ephes. . . peter offended in this , matth. . . see matth. . . the jews were so fearful of uttering imprecations , that when in their oaths they had occasion to use them , they would either expresse them in general terms , god do so to me and more also , sam. . . or else , leave them clean out , and make the sentence imperfect , as , if i do this , or , if i do not that , or , if this be so , and there stay . quest. whether is it lawful , and how far to pray against others ? there are divers imprecations , . & . & . psal. . the psalmist was not only a servant of god , but a prophet , he did not with a private spirit fore-tell their destruction . . he wisht that their evils might be destroyed , not their persons , psal. . , . & . . we may rejoyce in vengeance upon the wicked ( psal. . . ) as it is an act of gods justice ; this is the proper and direct answer to all the imprecations of david , o god to whom vengeance belongeth , shew thy self ; the israelites praised god for the overthrow of the wicked , revel . . . & . . we must . pray for our enemies , but against gods enemies , psal. . . compared with . . see numb . . . psal. . . . we may lawfully pray against their designs , though not against their persons , sam. . . that their secret councels and plots may be frustrated . . we may pray against their persons indefinitely , though not particularly , as psal. . . . we may pray against their persons in particular conditionally though not absolutely , . we are to pray for their conversion : and then if maliciously and wilfully they persist in their obstinacy , in the second place for their confusion , psal. . , . hitherto of those several kinds of prayer which are comprized under request . the next kinde is thanksgiving . we ought to render to the lord the calves of our lips , speaking good of his name , psal. . , . eph. . . tim. . . thess. . . reasons . . from god , to whom thanks must be given , he is the author of benefits to us , . many . . great . . constant. . free. . many . so many limbs as we have about our bodies , so many joynts as are in a limb , so many veins , sinews , gristles and muscles as are requisite to the moving and using of every joynt , so many benefits , so many faculties as our souls are endued with of reason , sense and vegetation , so many benefits . how many nights rest , dayes quiet ? how many journeyes safety ? how many dangers escaped , contents enjoyed ? . great , because we stand in great need of them , and attain much good by them , and can by no means attain them without god. . constant , from the beginning to the end of our lives . . free , . he gives meerly of his own accord to exercise his goodnesse without respect to any thing that we had done before to deserve , or could do after to requite . . all that god doth for and to us , is that he may be glorisied , psal. . . ult . it is gods due , he is the great landlord of the world . secondly , from man , by whom thanks must be given . . in that we stand in continual need of gods new favours , and are totally dependant upon him , and unable to recompence the old . . from the duty it self , it is to god very acceptable , psal. . . & . , . this is all he expects for his benefits , to us very profitable * , and in it self needful , excellent , pleasant and possible , a man hath understanding and speech , and a christian hath the scriptures to direct him . true thankfulnesse doth import two things : an acknowledgement of the benefit , and ones engagement for it , and then a ready willing minde if occasion serveth to requite it . paul scarce ever gives a precept concerning prayer ( though he give many ) but he is carefull to joyn thanksgiving with it , phil. . . colos. . . tim. . . thess. . . examples of thankfulnesse we have , noah , gen. . lat . end . moses and miriam , exod. . & . judg. . esth. . david , sam. . . there is this distinction between the papists and protestants in france , the huguonets are called the singing or praising people . it is an excellent and transcendent duty , a most honourable service . see psal. . vers . . . a most immediate conversing with god ; when we praise god we ascribe something to him . in thanksgiving a man separates himself from himself , and all things to god , and so he doth draw nearest to god in this duty . it is a comprehensive duty , all duties runne into it ; we pray that god may deliver us , and we may glorifie him , psal. . . therefore it is called the sacrifice of praise , psal. . . as if it were instar omnium . we reade , conferre and hear that we may praise god , heb. . . it is the end of all our duties , and of all gods works and counsels , prov. . . it hath the largest object of any duty ; faith hath for its object promises and experiences , fear , threatnings and judgements ; love what is lovely , praise every good thing , thess. . . col. . . ephes. . . tim. . , . it doth exercise and increase the principal graces of gods spirit in us , knowledge of god , love to god , faith in him , for all vertues are augmented by practice and exercise . it must be . to god alone , for there is the same object of petition and thanksgiving , psal. . . hos. . . therefore it so fals out , that those who have divided their prayers between god and others , doe also share their praises between god and others , as in poperie * they doe as often praise the saints as pray to them . . in the name of christ , in every thing give thanks through iesus christ , for without his mediation and atonement our very prayers and praises will become most loathsome unto god. . by the help of the holy ghost , for as we cannot pray so neither praise god , but by his enabling of us . open my mouth , o lord , and my lips shall shew forth thy praise . . for good and lawful things , as we are to pray for nothing but what is according to gods will , so neither to praise god for any thing that is evil , for that were to make god the authour of sin . the manner in general , it must be . with grace in the heart , psal. . . . with understanding in the mind , psal. . . . with faith in the will , david was most thankful when he believ'd god to be his , and to have heard his prayer . . with joy and thankfulnesse , is any man merry ? let him sing psalms . . with holinesse of life , a real praising of god. . by preferring spiritual mercies before temporal . . with engaging our selves to god to walk more to his praise , chron. . . . with humility and self-abasement , psal. . rejoyce with fear and trembling . we should praise god , . intensivè , with the greatest ardour and intension , psal. . . & . . . extensivè , with all praise , psal. . . and for all mercies , psal. . , . we must be thankful , . in our hearts , psal. . , . there must be a consideration of the benefits we have received , psal. . . col. . . . we should value and truly esteem of them , cor. . . thess. . . ezra . . psal. . . & . . . have a sense of gods love in our hearts , col. . . . joy in the goodnesse of god to us in the mercies he vouchsafeth , sam. . . chron. . . motives to praise god : . the freenesse of gods love to us either in personal or publick mercies . . our desert of the contrary . . the glory of god is all he looks for , and therefore he commands this . . it is a practical duty . . it breeds in the heart love to god. . it is a duty which contains all excellencies in it , psal. . . . good. . profitable to us , the way to get more blessings ▪ phil. . , . ingratitude forfeits blessings , deut. . , . tim. . . . pleasant , . to god , psal. , , . ephes. . , . . to us , . joy is the ground of it , we never thank god till our hearts be warmed , luke . , . . true joy is the consequent of it , phil. . , . . comely , a debt . . it is all we can do to god , sam. . , . . it is all god requires , thess. . . hitherto of the distinct kinds of prayer in regard of the matter . now follow the distinctions of prayer in regard of the manner . first , it is either mental or vocal . mental praier is an inward opening of the desire of a mans heart to god , without any outward manifestation of the same by word , as gen. . . exod. . . sam. . . nehem. . . this may be as fervent as if it were uttered . vocal praier is that which is uttered with words , as kings . . see psal. . , . & . . words are used , . that men might know the desires of one anothers heart , and so partake of the mutual praiers one of another . . because they not only declare , but also stir up and increase the affection of the heart . . they are a special means to keep the minde from wandering , and to hold it close to the matter . . because god is to be glorified not only by our minds , but also by our bodies , and so with our voice , cor. . . our tongue is called our glory , psal. . . & . . because it is that instrument by which we are to set forth gods glory . secondly , it is sudden or composed : sudden praier is when upon some present occasion the heart is instantly lift up unto god , whether it be only by some sighs in the heart , or by some few words uttered , neh. . . these sudden praiers are called ejaculations , upon all occasions we must lift up our hearts unto god. composed praier is when a christian setteth himself to make some solemn praier unto god , whether it be in church , family , closet , field , or any other place , dan. . . thirdly , praier is conceived or prescribed : conceived praier is that which he who uttereth the praier inventeth and conceiveth himself , as are most of the praiers recorded in scripture . prescribed praier is when a set constant form is laid down before-hand , and either conned by heart or read out of a book or paper by him that uttereth it , and that whether he be alone , or in company . a set and prescribed form of praier is lawful : . because god prescribed a set form of blessing for the priests constantly to use , num. . , . see deut. . . christ himself prescribed his disciples an excellent form of praier which hath been used in all ages of the church since his time , luke . . that is , do it in haec verba . st paul observes a set form of blessing in the beginning and end of his epistles . . many weak ones who have good affections , but want invention and utterance , are much helped by prescribed forms . . prescribed forms of praier in the publick worship is a good means to maintain uniformity in severall churches . see calvins epist. protectori angliae , and cartw. catech. all the reformed churches use to sing the same psalmes , not only as set forms , but set in meetre , that is , after a humane composure . beza ordinarily before his sermon used an entire praier out of the geneva liturgy . see his lectures on the cantic . the spirit of god is no more restrained by using a set form of praier , then by singing set hymns or psalms in meetre . see mr hildersam on psal. . , . lect. . that a set form of praier is lawful . doctor preston of praier . master ball of this subject . the spirit of god assists us in praier , not by immediate inspiration , as he guided the words and matter of prophets and apostles , but by sanctifying our abilities , for otherwise every mans praier should be like that of the prophets and apostles . m. norton in his answer to apollonius , cap. . saith , the use of forms prescribed lawful in themselves , may be unlawful from unlawful circumstances , as the tyrannical manner of imposing them repugnant to christian liberty . he doth not disallow the imposing of them simply , but only the tyrannical manner of imposing them , as repugnant to christian liberty . and after he saith , formula praescripta potest adeo componi , ut adsint omnia in precatione legitima requisita , & absint omnia repugnantia . therefore this very thing , that it is a prescribed form , is not repugnant to a lawful prayer . he saith , there is not an approved example of set forms in scripture . nor is there an example of the contrary practice , viz. that in the ordinary meetings of the church prayers were then conceived . he saith , formula praescriptae patrocinantur ministerio inidoneo . not the prescribed forms , but a churches contentednesse in such a state , in which it is not lawful to use other then prescribed forms , gives occasion to that inconvenience . he addes , si sufficiat ex libro precari , quid non & ex libro concionari sufficiat ? it is one thing for a prescribed form of prayer to be lawful , another to be sufficient . fourthly , prayer is either publick or private : publick invocation is the prayer of a congregation , as of a colledge , or the like . the children of israel three times a year publickly worshipt at ierusalem , beside their synagogue-meetings , christ and the apostles went frequently to their publick assemblies . see heb. . . & . . act. . . we should make special account of publick prayer . . the more publick prayer is , the more honourable and acceptable it is to god , mat. . . david saith , i will praise thee in the great assembly . . it is more powerful : see ioel . , . ionah . . vis unita fortior , there is a double promise to publick ordinances , exodus . . of communion and benediction . . it is an especial means of mutual edification , for thereby we stir up the zeal and inflame the affection of one another , the saints enjoy a great part of their holy communion one with another . amyraut in apol. pour ceux de la relig. sect. . saith , there ought to be publick assemblies where the whole world may be instructed in common by those to whom god hath committed the charge , and that those which separate from these assemblies crosse the ordinance of god and break the unity of his church . and this was judged so necessary by the apostles and ancient christians , that they alwaies practised it notwithstanding the edicts of emperours , and all the persecutions they made to hinder them : deserere conventus est initium quoddam defectionis , contra in ecclesiis deus auget sua dona . grot. in heb. . . the turks and mahometans have their stata tempora , set times of worshipping god. the papists their canonical hours , so called because they are appointed by their canons , which are therefore to be condemned , because they place religion in them , as though those hours were more holy then others . divine service in publick ought only to be celebrated in the vulgar tongue . see cor. . the patriarchs and prophets under the law , the apostles and primitive church did alwaies pray in a known tongue . neither can any sound testimony or approved example be produced to the contrary for six hundred years after christ. private prayer is that , which is made by some few together , kings . . luke . . acts . . or by one alone , which may be called secret prayer , matth. . . i will here give reasons both for praier in a family , and also for secret praier . i. for praier in a family : . there is a need of it . the family hath need of peculiar blessings which are to be sought by prayer , and it receiveth many blessings , for which peculiar thankes are to be given in the house . . there is profit and honour in it , it bringeth gods blessing into his house , sam. . . a christians house is hereby made gods church , rom. . . philem. v. . the apostle there cals the families of certain godly people churches , because they had this domestical service of god , as well as the church their ecclesiastical . see cor. . it is said ier. . . cursed be the families which will not call upon thy name , as well as the kingdomes . and again , they shall mourn over him every family apart . our saviour went about with his apostles ( which was his family ) to pray . this is made one of the reasons why husbands should dwell with their wives , that their domestical praiers be not hindered , pet. . . it is requisite also to adde secret praier both to publick praier in the church , and private praier in the family . first , praier is a part of gods worship ; the scripture bids us , pray continually , manifestly alluding to the continual burnt sacrifice which was twice each day offered . see exod. . , . & . , . therefore every man should pray by himself twice a day ; christ teacheth us in the th petit. to pray every day , that is , every day of our life . secondly , every morning we have received gods special blessing , and every evening we have need of it , therefore are so oft at least to addresse our selves to solemn praier . thirdly , all things must be sanctified by praier and thanksgiving , therefore the common labours of the day and rest must be so sanctified . fourthly , we may so more freely pour out our whole hearts unto god : every one hath particular sinnes to acknowledge , and particular wants to be supplied . fifthly , this both gives the best evidence of the uprightnesse of a mans heart , and argueth a great familiarity with god , and is most comfortable . it is not meet to utter secret praier so loud , as any other should hear it . fifthly , praier is ordinary or extraordinary : extraordinary praier is that , which after an extraordinary manner , even above our usual custom , is poured out before god. this consisteth partly in ardency of affection , and partly in continuance of time . . ardency of affection , ion. . . exod. . . luke . . compared with heb. . . . continuance of time , when praier is held out longer then at usual and accustomed times , gen. . . sam. . . luke . . iosh. . . continuance in time must not be severed from fervency in affection . for though praier may be extraordinarily fervent , when it is not long continued , as christs praier , luke . . yet ought not praier long to continue , except it be hearty and fervent ; for then it will be no better then much babling , mat. . . extraordinary praier is extraordinarily powerful and effectual , either for preventing and removing great judgements , or for obtaining singular blessings . another thing considerable in praier is the gesture : gestures have the force as it were of speech in praier ; kneeling or prostrating the body speaks humility : beating the brest , smiting upon the thigh , are significations of sorrow ; lifting up the eyes and hands to heaven argue a fervent and attentive spirit . we have the examples of gods servants , dan. . . ezra . . acts . . & . . & . . and our saviour christ himself for kneeling in praier on the bare ground , luk. . . and paul also acts . . the holy ghost expresseth the duty of praier in this phrase of kneeling unto god , isa. . . & . . m. hildersam on psal. . . lect. . we should ( if conveniently we may ) kneel at praier because we have no gesture in use amongst us so fit to expresse our humility by , there is a plain commandment for it , psal. . . . they that cannot kneel should stand or shew as much reverence with some other gesture and posture of their bodies as they can : for standing there are directions , nehem. . . mark . . and for the bodily reverence that they should strive to shew which can neither kneel nor stand up , we have old and weak iacobs example , gen. . . m. hildersam . sitting , though among us it do not seem a fit gesture in publick praier , yet privately it hath been and may be used , sam. . . kings . . b. downame of praier , ch . . our gesture in praier must be reverend and humble , psal. . . ezra . , . kneeling is the fittest gesture to expresse both these , and most proper to praier . if conveniently we cannot kneel , then stand . this gesture christ warranteth , mark . . luke . . the poor humble publican stood when he praied . to pray sitting , leaning , with hat on head , or any such like gesture , when no necessity requireth , argueth little reverence and humility . doctor gouges whole armour , part . sect. . the jews did pray with bended knees , especially in the act of adoration or repentance , when they begg'd pardon of sins from god , kings . . notent hoc ●ulici delicatuli qui cum iudaeis unum genu christo flectunt . cornel , à lapid . in matth. . . we must use that gesture which may best set forth and declaae our humble heart and holy affection unto god. m. perkins . our saviour christ praied kneeling , luke . . sometimes groveling , mat. . . sometimes standing , iohn . . luke . . the praying towards the east was ancient , but afterward changed , because of the abuse of the manichees , who superstitiously worshipped the sunne rising in the east , yet was it afterward revived again by pope vigilius about the year . b. morton . protest . appeal , lib. . cap. . sect. . vide voss. de orig. & progress . idol . lib. . c. . the jews praied toward the west , ezek. . . the gate of the tabernacle looked toward the sunne . the holy of holies opposite to it was turned toward the west . whence they necessarily adored the west , which moses did for that cause , lest if they had turned toward the sunne , they should have adored the sunne it self rather then god. but christians ne viderentur judaizare , praied toward the sunne rising , neither only for that cause , but because christ was called by the prophets , the east , luke . . so the lxx . translated the hebrew word , ier. . . zech. . . & . . scaliger . elench . trihaeres . serar . c. . tertullian in his apologie writes , that the heathens thought that the sunne was adored by christians , because they praied turning toward the sunne . vide seldenum de dis syris , syntag. . c. . for the place of praier , we must know that the praier sanctifies the place , and not the place the praier . we reade of the saints praiers made in the temple , kings . . in their own houses , acts . . on the house top , acts . . in the open field , gen. . . in a mountain , luke . . in a ship , ionah . . in the midst of the sea , vers . . in a fishes belly , ionah . . in a journey , gen. . . in a battell , . chron. . . that promise , matth. . . is not made to the place , but to the persons gathered together by common consent in christs name . for the time. it was an ancient custome ( saith drusius de tribus sectis iudaeorum , lib. . ) to pray thrice a day , psal. . . which hours they define , the third , the sixth , and the ninth . the third answers to nine before noon . the sixth is our twelfth , the ninth the third after noon . the papists place religion in their canonical hours , as though god were more ready to hear one time of the day then another . b. down . of praier , c. . vide bellar. de bonis operibus in partic . l. . c. , , . after praier there must be a waiting upon god , and we must observe whether he grants or denies our requests , that we may accordingly either be thankful or humble , psal. . . & . . & . , . & . , . hab. . christ saith , iohn . father i thank thee that thou hast heard me . reasons why the people of god should specially observe the returns of their praiers . first , praiers are the chief actions of our life , the first fruits of our regeneration , acts . . paul being a pharisee praied before , that was no praier to this . secondly , the greatest works of god are done in answer to praier ; all the promises and threats are fulfilled by it , revel . . , . & . . thirdly , whatsoever is given to a man in mercy is in the return of praier , iohn . , . fourthly , every return is a special evidence of our interest in christ , and of the sincerity of our hearts . god answers his peoples praiers sometimes in kinde , he gives the very things they ask , as to hannah , sam. . , . sometimes he denies the thing , yet grants the praier . first , when he manifests the acceptation of the person and petition , gen. . , . secondly , when he gives something equivalent or more excellent , as strength to bear the crosse , heb. . . a heart to be content without the thing , phil. . . sam. . . thirdly , when he upholds the heart to pray again , psal. . . lam. . . fourthly , when thy heart is kept humble , psal. . . fifthly , when he answers cardinem desiderii , the ground of our praiers , cor. . . when god hath heard our praiers , we should return to him : . a great measure of love , psal. . . . praise , what shall i return to the lord , i will take the cup of salvation . . we should fear to displease him , psal. . . . we should be careful to pay our vows , sam. . , . . we should pray much to him , psal. . . chap. vi. of the lords prayer . christ delivered the lords praier at two several times , and upon several occasions ; in the former he commands it as a patern and rule of all praier , saying , pray after this manner , but in the later ( say some ) he enjoyneth it to be used as a praier , when ye pray , say , our father , if so , then would it not follow , that whensoever we pray , we should necessarily ( necessitate praecepti ) use that form ? robinson in his treatise of publick communion , and his apologia brownistarum cap. . saith , neither do the two evangelists use the very same words , neither if that were christs meaning ( to binde men to these very words ) were it lawfull to use any other form of words . for he saith , when you pray , that is , whensoever you pray , say , our father , yet he adds , though i doubt not but these words also , being applied to present occasions , and without opinion of necessity , may be used . what is objected against using this as a praier , may be said of using the precise words of our saviour in baptism and the eucharist . as a just weight or balance serves both for our present use to weigh withall , and also for a patern to make another like the same by it . so the lords prayer serves for a patern of true praier , and also for our present use at any time to call upon the name of the lord with those words . the reformed churches ( saith d. featley ) generally conclude their praiers before sermon with the lords praier , partly in opposition to the papists who close up their devotions with an ave maria , partly to supply all the defects and imperfections of their own . object . we never reade , that the apostles used this prescript form of words in praier . answ. it is absurd negatively to prove from examples of men , against that which god in his word so expresly either commanded or permitted ; for we may as well reason thus , we do not read that the apostles or the church in their times did baptize infants , ergò , they were not then baptized . or thus , we do not reade that the apostles did pray either before or after they preacht , ergò , they did it not . though the apostles did not binde themselves to these words , yet this doth not prove , that they never used the same as their praier : they might pray according to their several occasions , according to this rule , and yet with the words of the rule , so paget . here two extremities are to be avoided : the first of the brownists , who think it unlawful to use the prescript form of these words . the second of the papists , who superstitiously insist in the very words and syllables themselves . unlesse it be unlawful to obey the expresse commandment of our saviour christ , luke . . it is lawful to use these words , yet when christ matth. . commandeth to pray thus , he doth not tie us to the words but to the things . we must pray for such things as herein summarily are contained , with such affections as are herein prescribed . b. downam on the lords praier . object . . this praier ( say some ) is found written in two books of the new testament , ( viz. matth. . luke . ) but with diversity of termes , and the one of these evangelists omits that which the other hath written . how then ought we to pronounce it ? either by that which is expressed in s. matthew , or that which is couched by s. luke . answ. if this argument might take place , when we celebrate the lords supper , we must never pronounce the words which jesus christ spake in that action ; for they are related diversly in four divers books of the scripture . when one of the evangelists saies , remit us our debts , the other expounds it by saying , forgive us our trespasses . it is indifferent to take either of these two expressions : both of them were dictated by jesus christ. our saviour christ propoundeth this praier as a brief summe of all those things which we are to ask . for as the creed is summa credendorum , the summe of things to be believed ; the decalogue , summa agendorum , the summe of things to be done : so the lords praier is summa petendorum ; the summe of things to be desired . tertullian cals it , breviarium totius evangelii . cyprian , coelestis doctrin● compendium . if a man peruse all the scripture which hath frequently divers forms of praier , he shall finde nothing which may not be referred to some part of the lords praier . luther was wont to call it orationem orationum , the praier of praiers . in this form are comprized all the distinct kindes of praier : as request for good things , deprecation against evil , intercession for others , and thanksgiving . these rules are to be observed in the exposition of the lords praier . . each petition doth imply some acknowledgement or confession in respect of our selves . . where we pray for any good , there we pray against the contrary evil , and give thanks for the things bestowed , evils removed , bewailing our defects with grief . . if one kinde or part of a thing be expressed in any petition , all kinds and parts of the same are understood , petit. . . where any good thing is praied for in any petition , the causes and effects thereof , and whatsoever properly belongs to the said thing , is understood to be praied for in that petition , and so when evils are praied against , their causes , occasions and events are praied against . . what we pray for , we ask not for our selves alone , but for others , specially our brethren in the faith . there be three parts ( say some a ) of the lords praier , the preface , the praier it self , and the conclusion . others b say two , the preface , and the praier it self , consisting of petitions and the conclusion , containing a confirmation of our faith joyned with the praising of god , and also a testification both of our faith and the truth of our desire , in the word amen . the preface is laid down in these words , our father which art in heaven . the petitions are six in number , all which may be reduced unto two heads , . gods glory . . mans good . the three first petitions aim at gods glory : as this particle thy , having relation to god , sheweth . the three last petitions aim at mans good : as these particles , our , us , having relation to man , imply . of those petitions which aim at gods glory : the first desireth the thing it self , hallowed be thy name : the second , the means of effecting it , thy kingdome come : the third , the manifestation of it , thy will be done in earth as it is in heaven : of those that aim at mans good , the first desireth his temporal good , give us this day our daily bread . the two last his spiritual good , and that in his justification , forgive us our trespasses as we forgive them that trespasse against us . . in his sanctification , and leade us not into temptation , but deliver us from evil . in the conclusion or form of praise three things are acknowledged : . gods soveraignty , thine is the kingdome . . gods omnipotency , and the power . . gods excellency , and the glory . all these are amplified by the perpetuity of them , for ever , which noteth out gods eternity . the entrance or preparation to the praier contains such a description of god as is meet for us whensoever we addresse our selves to praier , to have him in our hearts . christ leads us here to direct our petitions in the terms of affection , faith and fear : in the terms of affection while we call god father : in the terms of faith whilst we call him our father , and by faith make him to be ours in christ jesus : and in the terms of fear , whilst we acknowledge his power in heaven and earth . m. wischart on the l. p. the preface containeth a description of god to whom we pray , taken , . from his relation to us , that he is our father . . from the place where his majesty principally appears , that he is in heaven : the former signifying especially his love ; the other , his power , the one his goodnesse , the other his greatnesse , therefore he is both able and willing to grant our requests . a due consideration of these both together is a special means to preserve in us both confidence and reverence . our father ] father is taken , . personally , my father is greater then i. . essentially , so here . god is a father to us only in christ , and in him only w● are adopted and born again , ephes. . . iohn . . gal. . , . adoption is an act of the free grace ▪ of god the father upon a believer accounting him a sonne through the sonship of christ. all by nature are strangers and enemies to god , have lost their sonship ; adoption is to take a stranger and make him his son , extranei in locum liberorum samuntur , saith the civil law. . it is an act of the free grace of god the father , none but he hath power to adopt , ephes. . . iohn . . men adopt because they want a posterity . god had a natural sonne , and the angels which never sinned were his sonnes by creation . . an act of god upon a believer , none are adopted but believers , iohn . . gal. . . till then we are enemies to god. . the nature of adoption lies in accounting a man sonne , and that by god , iohn . . . through the sonship of christ , imputing christs righteousnesse to us makes us righteous , god accounts you also sons through christ , he gives you the priviledge of sons , iohn . . it is lawful and sometime profitable for a childe of god to say in his praier , my father , to declare his particular confidence not his singular filiation , yet it never ought to be so used exclusively in respect of charity , but we ought usually to call upon god as our father in common . in secret praier which a man makes by himself alone , he may say , my father , or my god , but not in publick , or with others : yet in secret praier there must be that love and affection toward others , which must be expressed in publick , and with others . if god be your father , know your priviledges , and know your duty . . know your priviledges , a father is full of pity and compassion , psal. . . a father is apt to forgive and passe by offences , father forgive them , said christ , matth. . . a father is kinde and tender , good and helpfull , you may then expect provision , protection , matth. . . an inheritance from him , luke . . as he gave his sonne in pretium , for a price , so he reserveth himself in praemium , for a reward . tam pater nemo , tam pius nemo , saith tertullian * . gods love towards us is so much greater then the love of earthly parents , as his goodnesse and mercy is greater , isa. . . & . . psal. . . luke . . . know your duty , where is the filial disposition you expresse towards him ? do nothing but what becomes a childe of such a father . rules to know whether i am the childe of god , or have received the spirit of adoption : first , where ever the spirit of adoption is , he is the spirit of sanctification , iohn . , , . secondly , where the spirit of adoption is , there is liberty , corinth . . . psal. . . thirdly , the same spirit that is a spirit of adoption , is a spirit of supplication , rom. . . fourthly , this works in that mans soul a childe-like disposition , makes one tender of his fathers honour , willing to love and obey him . fifthly , it raiseth up a mans heart to expect the full accomplishment of his adoption , acts . . iohn . . rom. . . he desires to partake of the inheritance to which he is adopted . heaven is a purchase in reference to the price christ hath paid , an inheritance in reference to his sonship , isa. . . which art in heaven ] in heaven sets forth his greatnesse , psal. . . gods being , majesty , glory , ioh . . heaven is all that space which is above the earth : of which there are three parts , coelum aëreum , gen. . . aethereum , gen. . . empyreum , acts . . the first , air , in which are the birds , fowls of heaven . the second is that heaven wherein the stars are , which are called the hoast of heaven . the third is the seat of the blessed , and throne of god , called coelum empyreum , because of the light , tim. . . and the third heaven , cor. . . in respect of the two lower , and the heaven of heavens , psal. . . king. . . but this place is especially to be understood of the third heaven , which is the place of the lords habitation , kin. . . his throne , mat. . . god is every where repletivè , filling all places , ier. . . but yet so every where totus , wholly . yet after a more special manner , he is said to be in heaven , psal. . . & . . because there he manifesteth his glory , thence he sendeth down his blessings and judgements , rom. . . from heaven , especially the glory of his power , providence , justice , mercy , and other attributes , is declared , psal. . . & . . psal. . , . iam. . . the reason of gods dwelling in heaven is double : . because he hath fitted that place for this purpose . . because he hath fitted those persons which are there for the beholding and enjoying of his glory , for here we cannot see god and live , but there it shall be our life to see and behold him . what an excellent place is heaven then ! how blessed , glorious ! that must needs be the best place in which the most excellent persons do inhabit , now god dwelleth there , that therefore is the best and most desirable place . there nothing is wanting that may set forth the glory of his majesty , and may conduce to the compleat blissefulnesse of those that are admitted thither . the felicity of heaven is known and apprehended under this notion , that it is gods dwelling place , and that his glory shineth there more clearly then the light of the sunne shineth here . we should therefore labour , first , to get heaven assured to our selves , that we may know certainly that we shall have an inheritance there , and our habitation with god. we must not live ever in this lower world , of necessity we must depart out of this place , and be translated into another . wherefore our care should be , that when we depart hence , we may be received into those everlasting mansions . nature teacheth every thing to labour after its own perfection , and to strive after that which is the best thing whereof it is capable , for when it hath once obtained that , then doth it finde it self fully satisfied and contented , and not till then . now the being with god and beholding his glory in heaven , is the best thing whereof a reasonable creature is capable . wherefore we must put forth our desires and endeavours to get this most perfect and absolute estate , then which there cannot be a better thing bestowed upon us , our life is hid with christ in god ; this is the inheritance of the saints in light , and of those that are sanctified by faith in christs bloud ; we must therefore seek to get such a faith in christ as shall sanctifie us , and then it will also save us . we are said to be made meet for this inheritance ; we are not made meet for heaven but by being made holy . holinesse is a being separated to god , when the minde is wholly given up and set upon god ▪ so that it endeavoureth to know , love , fear and delight in him above all things , then it is holy , and faith in christ , if it be true , will work this sanctity , and draw up the soul thus to god , and knit it to him . secondly , when we have gotten assurance of it , we must take comfort in it , rejoycing in the hope of the glory of god , as those do which are justified by faith . we must enjoy heaven by hope before we come unto it , we must sill our selves with a certain expectation of coming in due time into the glorious palace , and this expectation must enlarge our hearts with consolation , so that we may alwayes , and in all estates account our selves happy , and be satisfied in the certain looking for of our admission in due time into this blessed place of glory , where we shall see god face to face . thirdly , we must learn also most earnestly to desire to be in heaven : whosoever hath hopes of any good thing , he cannot but long for the satisfying of his hopes . if heaven be gods dwelling-place , sure all that love him must desire to be where he is , that they may see his glory , and be happy in seeing it . we must long to be uncloathed of this flesh , and to be cloathed upon with our house which is from heaven . yea we must sigh and groan earnestly after the revelation of this glory and participation of this blisse . paul longed to depart , or to loose and to be with christ , he compareth himself to sailers , or men that in a ship lie waiting for a fit winde to carry them unto that place for which they are bound . heaven is our countrey , our inheritance , there is our father , our eldest brother , there be all our brethren and sisters , there is our head , and ought we not long to be there ? thus we must be heavenly-minded , because god is in heaven , whom to enjoy is better then to enjoy all that is besides in earth and in heaven . a bad man when he cannot tarry any longer here , out of a confused conceit , that heaven is a good place , would fain go thither , but a good man out of the apprehension of the presence of god there , must even wish to leave earth at the best , and to be with god in heaven . indeed this desire must not nor will not be an impatient desire that cannot brook delayes , but a staid desire , that is willing above all things to be there , but contented to be here so long as god will , out of the assurance that he shall come thither at last , and in due time . now the petitions follow , which are six * in number . they are all most brief , yet so that in their manner they comprehend all things to be desired , and that in a most fit order . either they concern more properly and immediately the glory of god , without respect of our own profit : or else our own good , and mediately the glory of god. in the three former we say , thy name , thy kingdome , thy will ; in the three later , us and our . those which immediately concern the glory of god , are set down in the first place , and without a copulative , the three later which concern our good are tied together with conjunctions . this order teacheth us , that the main end of all our desires and actions should be the glory of god. petition . hallowed be thy name . the name of god is that whereby god is made known . for that is the end and use of a name , to make known and distinguish that person whose name it is . by the name of god all those things are meant whereby he is made known to us . . his titles , exod. . , . & . . these two lord , god , are most usual in our tongue . . his attributes , exod. . , , . . his holy ordinances , psal. . . tim. . . his word doth most clearly , distinctly and fully make him known to us , iohn . . see acts . . and . . . his works , rom. . . of judgement , psal. . . isa. . . of mercy , isa. . , , . . gods name is his glory , exod. . . psal. . . so name is taken , gen. . . & . . to hallow or sanctifie signifies either to make holy , or to acknowledge and declare holy , the later is here meant . that which is holy in it self is said to be hallowed by esteeming , acknowledging and declaring it to be as it is , this is all the hallowing or sanctifying that can be done to the creator . we sanctifie the name of god , when in our hearts , words and deeds we do use it holily and reverently . to sanctifie god is . to know him to be a holy god , prov. . . and to keep this knowledge alwayes active in us . out of him no evil can arise , he can take no pleasure in sin , he favours it in none , he loves all holy persons and things ▪ is the fountain and rule of holinesse in the creature . we should keep this knowledge alwayes active in us , it should be the matter of our meditation day by day ▪ the angels continually give god the praise of his holinesse . . to observe and admire his holinesse in all his waies and works , levit. . . exod. . . . to come into the presence of god in all services with a holy heart , heb. . . the acceptation of the person is before acceptation of the service in the second covenant . . in our coming into gods presence to look on gods holinesse as the fountain of holinesse to us , exod. . . . to strive to be spiritually pure in the inward man , isa. . . pet. . . . to eye the rule of holinesse in every thing we do , levit. . . . to be humble and abased before god in all our holy duties , because of their imperfections , act. . . semper peccamus etiam dum benefacimus . . to bring the lord jesus christ with us still into gods presence , peter . . petition . thy kingdome come . in this second petition we have the primary means by which the name of god is sanctified among men , viz. by the coming of his kingdom . this word come is diversly to be expounded according to the divers significations of the kingdom of god. the universal kingdom , or kingdom of power is said to come , when it is manifested and made apparent that all things are guided by the power and providence of god. the kingdom of grace is said to come unto us , when it is either begun and erected in us , or continued and increased amongst us . the kingdom of glory , when the number of the elect is accomplished , and all gods enemies subdued , and all the saints possessed of that glorious place . kingdome in general is a government or state of men , wherein one ruleth , and others are subject to him for their good . the kingdom of god is a state in which god hath supream power , and men are so subject to him that they partake of eternal happinesse by it . to come properly notes a motion , whereby a man goeth from one place to another . five things are meant in this petition : . let the gospel , the scepter of this kingdom be published and propagated . . let the subjects of this kingdom be converted . . let the graces of this kingdom be increased . . let the enemies of this kingdom be subdued . . let the glory of this kingdom be hastened . christs kingdom is two-fold : . his universal kingdom by which he ruleth over all creatures , even the devils themselves , called the kingdom of power and providence , so he is called king of nations , ier. . . . peculiar , his mediatory kingdom , which he exerciseth over his church as king of saints , revel . . . which is such an order , wherein christ doth rule , and the faithfull obey to their special good and benefit , or that government in which god most graciously ruleth , and we most willingly obey to our everlasting good . this is two-fold , . of grace , in the church militant . . of glory , in the church triumphant . the former is the way to the later . the kingdome of grace is that government whereby the lord doth effectually rule in our hearts by his word and spirit . the kingdom of glory is the blessed estate of the godly in heaven . the particular things which we desire are these : . that god would cast down the kingdome of satan , all men by nature are his subjects untill they be brought out of his kingdom into the kingdom of god , and then gods kingdom is said to come to them . . that god would plant both outwardly and inwardly the external face and inward substance of his kingdome where it is not yet , cant. . . . for them that are planted we pray that god would supply to them what is wanting , and continue and increase what good they enjoy . . for the church in persecution , that the ministers of the gospel may be enabled to preach and professe the truth with all courage , be faithfull unto death . the gospel is called , . the word of the kingdom , mat. . . . the keys of the kingdom . . the entrance into the kingdom . . the means whereby men are set in it , therefore we pray that it may runne swiftly , thess. . . and be a light to the world , and that god would by his spirit ( cor. . , . ) make it efficacious , that men may see their misery , the glory of the kingdom , and give themselves wholly to god , that god would make magistrates nursing fathers and mothers , isa. . . that the seminaries of learning may be pure and religious , rightly ordered , religiously governed , and well seasoned with truth : for ministers , that the lord would send forth labourers into his harvest , and give them utterance , that they may open their mouth boldly to make known the mystery of the gospel . christs kingdom is carried on by degrees , psal. . . cor. . . it is a growing kingdom , isa. . , . the scripture seems to intimate , that in the later dayes there shall be a greater enlargement of christs kingdome , rev. . . and that it shall begin with the calling of the jews , micah ▪ , but christs great imperial day when all creatures shall be brought into a subjection to him , is at the day of judgement , isa. . . phil. . . petition . thy will be done in earth as it is in heaven . the will of god though but one , is considered several wayes : first , as secret . this will of god is ever just although the reason of it be incomprehensible to us . but the petition is not meant of this , . because no man can know it till it come to passe , whereas knowledge is necessary to the doing of this will. . because it is irresistible and cannot be withstood by any man , prov. . . rom. . . . there are no promises for the performing of that , seeing a man may do the secret will of god and perish , as iudas . . a man may do the secret will of god , and yet sinne , and desire * what is disagreeable to the secret will of god , and not sin , deut. . . vide scultet . exercit . evang. l. . c. . secondly , as revealed . the will of god setting down what we ought to do , believe , and leave undone . that very same will of god , which being hidden from us is called the secret will of god , being manifested to us is called his revealed will. there is , . the will of gods purpose , called voluntas beneplaciti , this is to be admired and adored . there is no reason of this but his own pleasure . this is infallible , rom. . . called the counsel of his will , acts . . immutable and effectual , shall take place in all ages , tim. . . . of his word , called voluntas signi , what ever it is by which he hath declared his purpose , his counsel , commands , prohibitions , threatnings , promises ; ●●s commandments are to be obeyed , his counsels to be followed , his threatnings ●● be feared , and his promises believed . . of his providence ; this consists in his permission of evil and oper 〈…〉 good ; the one is to be submitted to , the other to be acknowledged , heb. 〈…〉 life is worthy the name of life till we be subject to god , then we live the 〈…〉 f grace and comfort . he is better and wiser then our natural parents , and our 〈…〉 on to him stronger . be done ] it is set down impersonally to shew the extent of our desire . in earth ] that is , by men dwelling upon earth * . as it is in heaven ] by the creatures in heaven , the angels , their habitation being put for them , psal. . , . as here is not a note of equality , but of quality and likenesse , as iohn . . forgive us as we forgive them that trespasse against us , not that our forgiving is a patern for god. the angels , . in all their worship have high and glorious apprehensions of christ , isa. . . & ezek. . . especially of his holinesse , isa. . . revel . . see chron. . . cor. . . . they are not acted by their own spirits in their services , ezek. . , . see cant. . . rom. . . . they are abundant and constant in duty , psal. . , . they cry day and night . . they are harmonious in their worship , ezek. . . the curtains in the tabernacle had their hooks and t●ches , see zech. . . . they are zealous in all their services , therefore they are called seraphim , they go and come as lightening , ezek. . . see rom. . . . after all their services they give an account to god , ezek. . . here we pray for grace and strength to obey gods will in all things . this petition depends on the first as it is a means tending to that end which is there proposed , on the second because it is an effect and complement also of that kingdom . gods will is . really good , deut ● . . . essentially , originally , the measure and rule of goodnesse , omnis boni bonum . . perfectly good without any mixture of evil , rom. . . . immutably and infinitely good , iob . . . effectually , he brings good to passe , psal. . . . supreamly and ultimately . petition th . give us this day our daily bread . our saviour according to the use of the scripture ( which commonly handleth the shortest first ) dispatcheth this petition that concerneth the preservation and maintenance of this present life . a man must live before he can live vertuously , therefore we pray for the maintenance of this present life . we are first taught to ask temporal things : . because it is an easier matter to depend upon the providence of god for the maintenance of this life , then to relie on his mercy for the salvation of our souls : and therefore the lord would have faith trained up by the easier , that we may learn to repose our trust in him for the greater . . because the things of this life are amongst those things which we ask of the least value , therefore they are cast into the middle rank , this order is inverted , prov. . , . this is an expresse petition for good , as the three former are : but the two last are deprecations from evil . it was therefore requisite that all the good things to be craved should be mentioned before the evils against which we pray . the things craved in the two last petitions are to be obtained in this life . in this life if pardon of sinne and freedom from satans power be not had , they can never be had , it is meet therefore that life be first prayed for , and such things as are requisite for the preservation thereof . the lord by placing temporal blessings , whereof we are more sensible , before spiritual , doth endeavour by degrees to raise up in us a desire of spiritual blessings , which though they be more needful , are lesse sensible . the ruler whose sonne christ healed , was thereby brought to beleeve in christ. to give is freely to bestow , and so it implies two things : . that the thing given be good , for a giftlesse gift is no gift . . that it be bestowed freely . by us is meant every one , here we beg for our selves and others . this day ] that is , as luke expounds it , for a day : quantum huic diei sufficit , so much as sufficeth for this day , or as others expound it , according to the day : that is , give unto us that which is fit and convenient for us in this our present estate . our daily bread ] bread is said to be ours , . when we are in christ * and have title to it in him . god put all things in subjection under him , heb. . . when it is gotten by good means in a lawful calling , ephes. . . . when it is lawfully left or given us , or we are born to it . . that which we lawfully possesse and use to the praise of god , that is not ours which we should give to the poor . by bread some understand christ , because this is set before the two other petitions . so mr finch in his sacred doctrine of div. on the l. p. and gives divers reasons for it . others expound it of the sacrament , cor. . but this being a platforme of prayer , earthly blessings must necessarily be here expressed , otherwise there should be no petition for earthly blessings . daily ] that is , that bread which is fit and meet for our substance , and our condition and state of life , answerable to that prov. . . some expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supersubstantial , or above substance , that is , that bread which is above substance , and better then all wealth and riches , meaning thereby our saviour christ , iohn . . but the word it self , if we derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth rather agreeing to our substance , then exceeding above substance , as the greek authors . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word like unto this , was first devised by the septuagint , so was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this prayer made by the evangelists in imitation thereof ; neither of both being any where to be found but in scripture only . the prayer of agur prov. . , . lechem chukki the bread of my competent allowance , is the same with this here , which tremellius well observing in his most elegant hebrew catechism , renders this petition in those very words of agur , as though our saviour had reference to them . m. medes diat . par . . on prov. . , . some say that both this place and that pro. . , . are taken from that place , exo. . , , . we pray in general , that the outward blessings and comforts which we doe possesse may be given us of gods free love and favour , that they may be gifts of the covenant , hosea . . and that we may taste his love in them . particularly , . we beg contentation . . love of justice and righteousnesse . . sanctification of whatsoever we enjoy . consider ones self as one man , so we pray for first , life and the continuance of it , life makes us possesse the other comforts , and length of dayes is a gift of wisdom , prov. . . secondly , for food the prop of life without which it cannot stand . the utter want of food subjects us to temptations , that the minde cannot think of any thing else , matth. . . thirdly , raiment , clothes to cover our nakednesse , they are necessary , . to keep us from cold . . to hide our uncomely parts , to make us comely . fourthly , fitting sleep , which is necessary , because . it much refresheth the minde . . cheereth the body . . preserveth health . . is the most natural recreation . fifthly , health , strength of body and vigour of minde . sixthly , gods blessing on our food , apparel , sleep , physick , labours . as we are members of a family , we pray for these blessings : . peace and quietnesse in the family . . good and comely order . . blessing on the governours , good servants that are faithful , diligent , trusty , laborious , wise . . governours are to beg faithful servants , inferiours that they may be lawfully protected , rewarded and respected according to their pains . as members of a commonwealth we pray for . protection by the magistrate from all wrongs . . that we may possesse our own with quietnesse . . that we may quietly reap what we have sowed . petition th . and forgive us our trespasses as we forgive them that trespasse against us . in the former petition we are taught to ask temporal blessings for the maintenance of this present life . now in this petition and in the last our saviour teacheth us to ask spiritual blessings for the obtaining of a better life . of spirituall blessings in this life , there be two chief heads whereunto all the rest may be referred : viz. our justification and sanctification . for in these two , the covenant of grace , and the benefits which in this life we receive by christ do consist , heb. . , . see luke . . to forgive is so to passe by an offence , as neither to exact nor to expect any thing either in way of recompence or punishment for it . both recompence and punishment are counted a kinde of satisfaction , which is directly contrary to remission . god doth freely and fully discharge us from all our sins . forgivenesse being an act of god , it must needs be both free and full . for whatsoever god doth he doth freely for himself , without any former desert , without expectation of any future recompence . in this prayer we do not only get further assurance of the pardon of our sins ( as some conceive ) but a real forgivenesse of our daily sins , that saying , our sins past , present and to come are all forgiven at once , is true * . . in respect of gods purpose . . in respect of the price of our redemption . . in christ our head , yet sins to come cannot actually be forgiven to the person before they be committed . pardon supposeth alwaies an offence past , rom. . . ier. . . remembrance is of that which is past . . confession and repentance is constantly joyned with pardon of sinne in scripture , acts . . iohn . . therefore remission of sinne is of sins past , one cannot repent of that which is to come . . to the pardon of sinne the lord requires faith in a mediator . in the law they confessed their sins on the sacrifice , put the sins on the scape goat . . remission of sin is a judicial act , justification respects god as a judge , he cannot pardon sin before it is committed . . this doctrine that all sins to come are pardoned , layes the foundation of two corrupt principles , . that justified persons need not confesse sins . . that they may take as much comfort in the grace of god in all their sinful courses , as if they walked never so holily . in respect of sins past and formerly pardoned , we pray for greater assurance of that pardon , or rather for the continuance of assurance we have received , because this daily petition is a means appointed by god to work that assurance , but for the sins that daily are committed , it is the direct pardon of them which we desire of god in this petition . and if these words forgive us do signifie , make us to know that thou hast long since forgiven us , as the antinomians say , then why shall not the next words , as we forgive , receive the same interpretation ? and why should it not also hold in the th and th petition ? this doctrine overthroweth the heresie of the novatians , who do deny the forgivenesse of sins after baptism . the original word which we translate trespasses , properly signifies debts . st luke setting down this form of prayer , thus expresseth this petition , forgive us our sins : for we also forgive every one that is indebted to us , that is , which hath offended us . sins are called debts , because for them we owe punishment . for as in the law there are two things : . praeceptum , commanding or forbidding , and . sanctio , threatning punishment against the transgression of the precept : so in every sinne there are two things answerable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fault transgressing the law , and the reatus binding over the transgressour to the punishment . in respect of which punishment every offendour of the law is a debtour , untill either the debt be remitted him , or else he hath born the punishment , which is without end . when we pray therefore that the lord would forgive us our debts , we do not only desire that the lord would forget the fault , but also that he would remit the punishment unto which the guilt of our fault doth binde us over . the papists hold that the lord many times forgiveth the fault and retaineth the punishment . but sin is called a debt in respect of the punishment which we owe for it : and therefore this debt is not remitted if the punishment be retained . again , the mercy of the lord pardoneth no sin for which his justice is not satisfied . sinne is like a debt : first , in the nature of the thing . a debt is the not paying of some thing which is due and reason a man should pay and perform . so sin is the not tendring unto god the due service and homage which we are bound in reason and conscience to perform unto him , since we are his creatures , and have received all from his bounty , and that upon condition of obeying him , we are bound to obey and serve him in and with all , seeing the same goodnesse which gave them doth also continue them to us . secondly , in the effects of it , which are principally two : . a man is still liable to actions and suits for it in the courts of humane justice , and to writs and arrests for that purpose , and therefore he cannot be in quiet and freedom if his creditors will still stand upon their right : so are we by sinne made liable to the bitter and terrible accusations of our consciences , and to divers punishments and miseries as it were arrests or writs , summoning us to appear before gods tribunal , whither at length also death will drag us in spight of our hearts there to answer for our sins , but with this difference , that there is no shifting or escaping these arrests . . a man not having to pay , forfeits his body to imprisonment by the just sentence of the judge . so we have forfeited our souls to the suffering of gods most ●itter wrath and displeasure , and to the suffering of eternal torments in hell . thirdly , in the discharge . a debt is discharged upon two considerations , either paiment and satisfaction or free pardon . and paiment is either made by the parties self , or by some other in his behalf with the consent and acceptation of the creditour . we our selves can make no satisfaction nor paiment to gods justice , but christ our surety hath made satisfaction to his fathers justice , and he was accepted for us . as we , or , for we forgive . this noteth not any deserving , to have our sins forgiven by reason of our forgiving them that offend us . but it is added for our instruction , to teach us that the lord requireth this at our hands to be merciful , because he is merciful ; and for our comfort to assure us , that if we pardon others , god will pardon us . equality is not here to be understood , but likenesse , for although we cannot be equal with the lord , yet we must be like him , although we cannot forgive and love in the like measure , yet we must in like quality , we must forgive truly as god doth perfectly . so that the meaning is , we desire the lord to forgive us ; for even we also unfeignedly forgive our brethren . our forgivenesse of others cannot be a samplar by which the lord should pardon us , for we desire better pardon then we can shew to others . . our brother cannot offend so much against us , as we do against god , therefore we beg a greater pardon . it is to be understood , but . as an argument to presse the lord to pardon us . . as a qualification of one that would be pardoned , if we would be pardoned we must pardon . . it is a sign whereby we may conclude that we are pardoned . in trespasse there are two things , damnum & injuria . a damage , this may be so great as we may seek satisfaction , but we must pass by the wrong . there are divers reasons why we should forgive our brethren the injuries they offer to us . first , from god , who not only commands it , but hath given us an example to imitate , for he is plentifull in forgivenesse , exod. . . he so great and infinitely excellent above us , pardons us farre greater indignities then the injuries offered to us . secondly , from our selves . we have more grievously offended god then any can us , and some other men perhaps as much . thirdly , from our brethren which have offended us ; they are our brethren , men and women as we are , have one religion , serve one god , and trust in one saviour . forgive we pray thee ( said iosephs brethren to him ) the trespasse of the servants of the god of thy father . those which offend us are the servants of the god of our fathers , even of the same god whom we and our fore-fathers have worshipped . fourthly , from the duty it self . . in regard of the danger that will follow if we do it not , being excommunicated , as it were , from gods house and all his ordinances , forgive us as we forgive others , but we forgive not others . . our prayers are turned into sin , for we lift not up hands without wrath . . we hear in vain , having not put off the superfluity of naughtinesse . . we come to the sacrament to no purpose , for we have not purged out the old leaven , mat. . . . we are uncapable of any comfortable assurance of the remission of our sins , matth. . . and consequently of life everlasting . . in regard of the good we shall obtain if we do it . . we may know by this that god hath forgiven us , we love , because he first loved us , john . . and we forgive because he first forgave us . . we may hereby comfort our souls in the day of temptation , when the conscience is perplexed with doubting of pardon . we shall be forgiven , we have gods promise for it , matth. . . our forgivenesse doth not deserve forgivenesse , but it is only a sign and assurance of it , our services are acceptable , and our souls capable of eternal felicity , it brings a great deal of ease and quietnesse to the minde . for so farre as any man can forgive a wrong , so farre it ceaseth to vex him , not the injuries we receive disquiet our hearts , and interrupt our peace , but the frowardnesse of our spirits which cannot pardon and passe by these wrongs . petition th . and leade us not into temptation , but deliver us from evil . in the former petition we begged the grace of justification , in this we crave the grace of sanctification . in the former we asked freedom from the guilt of sin : in this we crave deliverance from the evil and corruption of sin , and strength against tentations alluring us thereunto . this petition well followeth the former . for when it pleaseth the lord to forgive sin , he delivereth them from being hardened therein . knewstub on the lords prayer . leade us not into , or rather bring or carry us not into . it is one thing to tempt , and another thing to leade into tentation . we do not desire not to be tempted , but when we are tempted to be delivered from evil , that we quail not in the tentation . and so our saviour praieth , iohn . . therefore these two branches are not to be distinguished into two petitions , as the adversative particle but sheweth . as if we should say , o lord , do not thou give us over to the tempter , nor leave us to our selves ; but with tentation give an issue , that we be not overcome in the tentation , but preserved and delivered from evil . temptation is that whereby we take knowledge or proof of any thing , deut. . . temptation unto sin is here meant , whether it arise from satan , our selves , or other men . the principal thing against which we are here taught to pray is the power of temptation , as is evident by this particle into . in that god permitteth and instigateth tempters to tempt men , and withdrawing his grace which is sufficient for them , leaveth them who are not able to stand of themselves , he is said to leade them into temptation . god tempts us : . to prove us , deut. . . that we may know our selves . . to humble us . . to do us good in the end . . by leaving us to our selves , that we may know how weak we are , chron. . . . by extraordinary commandments , gen. . . . by outward prosperity , prov. . . god leades us into temptation : . by withdrawing his grace and holy spirit . . by offering occasions . . by letting satan and our own corruptions loose . the devil moveth , allureth and provoketh man to sinne , exod. . . deut. . . psal. . , . hence he is called the tempter , matth. . . he tempts , . by inward suggestions , iohn . . being a spirit he hath communion with our souls , and can dart thoughts into us , so he filled the heart of iudas . . by outward objects , matth. . , , . he sits his baits to our constitutions , the tree of knowledge was present to the eye , pleasant and good for food , there was an outward occasion . the world tempts by persons in it , or things of it . the flesh tempteth , when we are enticed by our own corruption , iam. . . temptation hath five degrees : . suggestion . . delight . . consent . . practice . . perseverance or constancy in sinning . god preserves his people from satans temptations six wayes : . by laying a restraint on satan , that he cannot tempt them . see iob . . and luk. . . god will not give satan a commission to tempt them . . when he preserves them from occasions of evil without . satan doth not only stir up lust within , but lay a bait without , iam. . . god will not suffer satan to lay a bait for them , psal. . . eccles. . . . when he so strengthens their graces that a temptation shall not take , gal. . . col. . . . when he layes affliction upon them , as preventing physick , iob . , . the crosse keeps them from sin , hos. . , . . he shews them the beauty of holinesse , by which the glory and sweetnesse of sin vanisheth , psal. . . . by casting into the soul quenching considerations . but deliver us from evil , or , out of evil . by evil we are to understand all the enemies of our salvation , the flesh , world , and the devil , sinne and hell , and all punishments of sinne , but especially the devil , who in the scriptures is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the evil one , though not only him , as scultetus seems to interpret it , exercit. evang. l. . c. . under evil is comprized , . satan the principal author of evil . . all other kinds of evil . satan in other places is styled the evil one , iohn . , . and this word evil is oft put for every thing that is contrary to good , and that with the article prefixed before it , matth. . . rom. . . thess. . . iohn . . now as this title good is of a large extent , so on the contrary is evil , gen. . . the greatest evil of all is sin , mark . . judgement also for sinne both temporal zeph. . . and eternal luke . . are stiled evil . in this large extent is the word here to be taken . and because it compriseth under it all manner of evils , it is fitly set in the last place . evil in scripture hath three significations : . afflictions and crosses , so the time of old-age is an evil time , eccles. . . . by evil is meant the devil , matth. . . . by evil is meant sin especially the power of it , and so it is taken here not excluding the devil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver signifieth two things : . to keep and preserve , to protect and defend from evil , that we fall not into it , as thess. . . . to deliver , and as it were to pull us out of the hands , that is , power of our spiritual enemies : as the word is used , luke . . matth. . . romans . tim. . , . this deliverance which we orave is either inchoate in this life , or perfect in the life to come , both by christ , luke . . but deliver ] these words are a limitation or explication . but couples like things together . we desire in this petition , that we may not be exercised with trial in our estate , good name or body , if god so please , or that he would support us if we be tried . the deliverance which we crave is either inchoate in this life , or perfect in the life to come : both by christ , luke . . some from these words , deliver us from evil , hold that one may pray for perfection of holinesse , to be freed from the very being of sinne , the words mean ( say they ) to be delivered from all sinne , and all degrees of it . they alledge also other places to prove this , viz. cor. . , . col . . heb. . . thess. . . though these prayers ( say they ) be not fulfilled in this life , yet one should say up prayers for absolute perfection . . because thereby the manifests his perfect displeasure against sinne , and perfect love to the commandment of god. . hereby he manifests the truth and sincerity of his heart , he would not onely not have sin reign , but he would have it not to be in him . . hereby he doth his duty in striving after perfection , phil. . . herein he makes his heart and the law even though his life and it be not . . his prayer shall be answered in degrees , though not in perfection : as there are severall degrees of accomplishing prophecies , so of answering prayers . . your prayers are of an everlasting efficacie , because they are offered to god by the eternal spirit , heb. . . upon the same altar that christs sacrifice was offered , therefore christs righteousnesse is everlasting because it was offered to god by the eternal spirit . others say , such perfection may be desired , and were to be wished , if it might be had , yea must be set before us as an exact copy to write after , white to aim at , with endeavour to come as near it as we can , but they see no ground to pray for it , since they cannot pray in faith , because they have no promise ; nay it is not a state compatible with this life since the fall , and they think it is too great a presumption to pray for that which they have no promise for , and ambition to affect such a prerogative as no childe of god ever since the fall here enjoyed , or is like to doe . hitherto of the petitions : now followeth the conclusion of the lords prayer in these words , for thine is the kingdome , the power and the glory for ever and ever amen . for howsoever this clause is omitted of the latine interpreters , and is rejected by erasmus * , yet was it added by our saviour , and registred by matthew . for . the greek copies have it . . the syriack paraphrast translateth it . . the greek writers expound it , as chrysostom and theophylact. and . it is not only consouant with the rest of the scriptures , but also in this prayer hath a necessary use . for praise is to be joyned with prayer , the petitions contained a specification of our desires , this conclusion partly a confirmation of our faith joyned with praising god , in these words , for thine is the kingdome , and the power , and the glory , for ever and ever : and partly a testification both of our faith , and of the truth of our desires in all the former petitions , in the word amen . it appeareth manifestly that this sentence was borrowed from the prophet david , chron. . . with some abridgement of the prophets words . . without this we should not have had a perfect form of prayer ; it consisteth of thanksgiving as well as petitions . it is both a doxologie , a giving praise , and an aitiologie , a rendering a reason , therefore our confidence is in thee , and thou wilt doe for us according to our requests . god in this reason is set out by his attributes , for these words , kingdome , power , glory , for ever , doe point out four distinct attributes of god , which are , . soveraignty , psal. . . kingdome . . omnipotency , ier. . . chron. . . power . . excellency , psal. . . and isa. . . glory . . eternity , psal. . . isa. . . for ever . these attributes are applied to god by a special property and excellency . so much doth that particle thine , and the article the import . as if he had said , thine and thine only are these . thine they are originally of thy self , and that in an infinite measure and degree . though the particle thine be but once expressed , yet by vertue of the copulative particle and , it is particularly to every of the other properties . as for the th attribute eternity , intimated in this clause , for ever , it is so expressed , as appertaining to all and every of the other three . for gods kingdome is for ever : his power for ever : his glory for ever : and whatsoever else is in god , is , as god himself , for ever . there is a two-fold kingdom of god : . universal , which some call the kingdom of his power , whereby he ruleth and governeth all things , psal. . . chron. . . . special , the kingdome of grace in this life , and of glory in the life to come . in the former he communicateth grace to his servants , ruling in them by his word and spirit . in the later he communicateth glory to his saints , vouchsafing unto them the fruition of himselfe , who shall be to them all in all . gods only is truly and properly power , his is the power , see psal. . . gods power is his ability to do any thing , it extendeth it self to every thing that by power may be done , gen. . . ier. . . see luk. . . mar. . . in this respect he is styled god almighty , gen. . . and the glory ] whereby is meant that excellency which is in god. for the excellency of a thing , that which causeth it to be in high esteem , and procureth a name , fame , and renown unto it , is the glory of it . cabod the hebrew word signifieth also weightinesse . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fama , gloria , both fame and glory , for glory causeth fame . for ever . the kingdome , power , and glory of god are amplified by their unchangeable continuance . this phrase [ for ever ] implieth both eternity and immutability . the phrase in the original , to translate it word for word , is for ages . the original root ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) doth properly signifie that which is for ever . now because an age is the longest usual distinction of time , the same word that signifieth eternity is put for an age . and when there is no end of that which is spoken of , the plural number indefinitely without any limitation thus for ages , is used to set out the everlastingnesse of it . amen . ierom cals it fitly , signaculum orationis . it is the ratification of all , the testification both of our faith and of the truth of our desire . it signifieth two things , a a wish of the heart to obtain what hath been uttered , or else a perswasion of heart b that the thing shall be obtained , both here . the meaning of it is thus much : as if we should say , as i have made these requests unto thee , o lord , so do i both unfeignedly desire the performance of them , and also truly beleeve that thou in thy good time wilt grant my desires so farre forth as they stand with thy glory and my good : and in this perswasion i rest , attending thy good pleasure . it is an hebrew word signifying truly , even so , or , so be it , and yet continued in all languages , and by the use of it as well known as any other english word . some good divines have held it to be an oath , it is an asseveration , and seems to be the same with yea , yea. vide fulleri miscell . sac. lib. . cap. . et dilherri electa l. . c. . since our saviour teacheth us to end our prayers with amen , it is our duty to say amen , nehem. . . cor. . . vide bezam in loc . see deut. . . chron. . psal. . . it is a common subscribing as it were unto the petitions and thanksgivings which are offered unto god. . hence it followeth that prayer should be made in a known tongue , else how should we consent or say amen ? see. cor. . , , , . chrysostom celebrated the eucharist among the grecians , in greek , and ambrose amongst the latines , in latine ; the same may be said of basil , nazianzen , ierom and other fathers . in italy , greece , asia and aegypt , the liturgy is celebrated in the same tongue in which the sermons were preacht . the armenia●s , ethiopick and muscovite churches now perform their divine service in the vulgar tongue . see b. daven . deter . of quest. . . men should be attentive when they pray with others , how canst thou otherwayes say amen , and assent to the prayer ? . we should wait upon god for the accomplishment of our desires . mr perkins on the lords prayer , saith , it is of more value then all the prayer besides . his reason is , because it is a testification of our faith , whereas all the petitions beside are testifications of our desires . chap. vii . of the sacraments . i. the name . the word sacrament ( being latine ) is not found in the scripture , but the thing is there . divines agree not what it properly signifies , and how it came to be applied to this ordinance . the oath that the old roman souldiers took to their general to live and die with him , was called sacramentum . see moulin . of the eucharist . some think it is so called , because it is to be received sacramente . tertullian was the first that used this word , the church hath used it a long time , it being above fourteen hundred years since he wrote . some think the names of gods appointing are better then what are given by ecclesiastical custom . ii. the proper nature of a sacrament . it is an applying of the covenant of grace to gods people for their good by visible signs . signum est , quod praeter speciem , quam ingerit sensibus , aliud quidpiam in cognitionem inducit . a sign is that which represents one thing to the eye and outward senses , and another to the minde . circumcision is called a sign and a seal , rom. . . see gen. . . some signs are only significant , as the ivie of wine , some obsignative , as the seal , the thing contained in the writ , some exhibitive , as anointing the prophetical , kingly or priestly office : the sacraments do not only signifie the promise of grace in christ , but also seal and exhibit the thing promised . vossius de sacramentorum vi & efficacia . the sacraments are signs to represent , instruments to convey , seals to confirm the covenant . others thus distinguish of signs : first , some only serve to signifie and call to remembrance , as the picture of a man is such a sign as cals him to remembrance . secondly , a ratifying sign , as a seal , if one conveys lands or goods to another , and sets his seal to it , this further clears his title . thirdly , which exhibit , the putting on a cap or ring makes him a master or doctor , the delivering of one a staff is the making ▪ of him a lord chamberlain , the sacrament is all these . christ cals to thy remembrance , and sets before thy eyes all the benefits that come by him , and shews thee all thy duties thou owest him . . it is a sealing sign , so circumcision is called ; christ , grace , the promises , heaven are thine . . it is an exhibiting sign , brings christ to the beleever , communicates him more to him . what ever other ordinance the church hath wanted , ever since the lord had a church on earth , it hath had this . when man was perfect , god gave him sacraments even in paradise , the tree of life , and the tree of knowledge of good and evil. some sacraments god gave unto man , . in his innocent estate , which were two , . the tree of life . . the tree of the knowledge of good and evil. . in his corrupt estate : . either before christ , prefiguring him ▪ . or after christ , as memorials of him . the sacraments before christ were . either such as did belong to all sorts of people , . the flood and noahs preservation in it . . the rainbow . . such as were peculiarly appointed to the jews : . extraordinary , during but for once , or a short time , and answering either to baptism , as cor. . . the red sea. . the cloud . or to the lords supper , . manna . . the water flowing out of the rock . . ordinary , as . circumcision answering to our baptism , col. . . . the passeover answering to the lords supper . the sacraments after christs coming to continue till the end of the world were . . baptism . . the lords supper . iii. what is the use of the sacraments in the church , and what benefit the people of god receive from them . they convey the mercies of the whole covenant of grace , therefore circumcision is called the covenant , gen. . all the benefits of christ are applied in the sacraments , the water out of the rock is called christ , cor. . god doth nothing by the word or prayer , but this ordinance doth the same thing , the one of the sacraments is for begetting of life , the other for confirming it . it is an application of the whole covenant of grace in a sign . iv. the parts of a sacrament . a sacrament taken in its full extent comprehendeth two things in it : . rem terrenam , that which is outward and visible , which the schools call properly sacramentum . and . rem coelestem , that which is inward and invisible , which they term rem sacramenti , the principal thing exhibited in the sacrament . . this sign must have the expresse commandment of christ , for none can institute a sacrament but he that can give the inward grace . . there must be a promise of divine grace , else it is no seal , and it must be annexed to the sacrament by god. the command is for our warrant , the promise for our encouragement . in baptism . the signum is washing with water ; . the signatum , the bloud of christ applied by the spirit , iohn . . tit. . . this was represented by the vision at our saviours baptism of the holy ghost descending upon him in the similitude of a dove . as in our natural birth the body is washt with water from the pollution it brings with it into the world , so in our regeneration or second birth the soul is purified by the spirit from the guilt and pollution of sinne . see ezek. . , . and iohn . . . christs command is matth. . . go and baptize . . his promise is , he that beleeves and is baptized , shall be saved . so in the eucharist * the outward and visible sign is the bread and wine . . there is an analogy between bread and wine which nourisheth the body , and christs body and bloud which nourisheth the soul. . a promise of saving grace to all that use the outward rites according to christs institution , matth. . . v. the necessity of the sacraments . they are necessary only necessitate praecepti not medii ; men may be saved without them . that is necessary to the salvation of man without which he cannot possibly be saved . these things are either . simply necessary on mans part , acknowledgment of sinne , faith in christ jesus and repentance . . so farre necessary , as that the contempt or neglect of them bars a man of salvation . such are the sacraments and outward profession . the neglect of circumcision and of the passeover , and the abuse of the sacrifice of peace-offerings by eating the same in uncleannesse wittingly , was to be punished with cutting off . no man was circumcised in those fourty years in which the israelites were in the wilderness , but many were born and died in that time . mark . . he saith , he that beleeves not shall be condemned , not he that beleeves not and is not baptized shall be condemned . see that place , iohn . . answered in my annotations . vi. the efficacy of the sacraments : the papists say the sacraments conferre grace by the work wrought , as the pen of itself writeth the hand of the writer moving it : so the sacraments of themselves sanctifie being administred by the minister . they hold the efficacy of the sacraments to be so great , that there needeth no preparation or qualification of the receiver . the reformed churches maintain , that except the receiver be thus and thus qualified , he loseth the benefit of the sacraments . see acts . . sacraments do not conferre grace by the actual doing and exercising of them , the elements are changed relatively in respect of their use and end , though not substantially , they are not meer signs , but such as besides their signification seal unto us our remission or sins and gods favour . but , . the word it self doth not profit without faith , much lesse the seals of it . . people are exhorted to examine themselves before they come to the sacrament , cor. . therefore the very use of the sacraments conferres not grace , though the heart of man put forth no good motion at that time , we should not there relie upon the external acts of receiving , there is panis domini and panis dominus . object . act. . . repent , and be baptized every one of you in the name of iesus christ , for the remission of sins . answ. they are said to be baptized for the remission of sins , not that baptisme , ex opere operato doth remit sins , but because it is a signe and seal of the pardon of them . the sacraments receive their power from the lords own institution . some signs signifie by nature , as smoke is a sign of fire , the picture of my friend makes me remember him . . other signs come wholly from institution , as the heap of stones called galead between iacob and laban , there is a kinde of resemblance and aptnesse in the things which god hath chosen to signifie , but the efficacy of them depends on the institution of christ , which contains two things , . a word of command to do such a thing for such an end . . a word of promise that it shall be effectual for such an end . a piece of wax annexed as a seal to the princes patent of pardon , or other like deed , is of farre other use and greater efficacy and excellency then any ordinary waxe is , though it be the same still in nature and substance with it . so the bread in the lords supper being a seal of gods covenant , and of christs last will and testament is of farre other use , and of farre greater efficacy and excellency then any ordinary bread is , though it be the same still in nature and substance with it . relationes non faciunt realem mutationem in subjecto , sed tantum in usu . vii . why hath the lord made choice of such an applying the covenant of grace by signs , and vouchsafed such an ordinance as this in the church , seeing the same things are done by preaching of the word and prayer ? there are excellent reasons of it : . it is a great part of christs soveraignty to make any thing though never so contemptible a part of homage to him ; no reason can be given of it , but only his will , as a lord will have land passe by delivering a wand or twig . . it is a glory to his power that he can make a little water or wine , sign and seal the conquering of my sins , and salvation of my soul. . christ hath herein exceedingly condescended to his peoples weaknesse in applying the covenant of grace by signs , while we are in the flesh to have sensitive things to represent spiritual , these signs inform the judgement , work on the affections , help the memory wonderfully , recal the covenant of grace , act faith and other graces , a naked word is enough to a strong faith , but these are great props of our faith in our weaknesse , so gideon was confirmed , thomas when he put his hand into christs side . he acts the things before our eyes that he saith in his word . viii . since god hath had a constituted church in a visible body segregated from all mankinde , he hath had some standing sacraments , even since abrahams time . the sacraments of the jewish church and ours agree in these things : . they have the same authour . . serve for the same spiritual ends . they had two , so have we , circumcision was for infants , so is baptisme , the passeover for men grown , so the lords supper . circumcision was once administred , the passeover often , so baptism once , and the lords supper often . m. bedf. treat . of the sac. par . . c. . they differ thus , theirs were praenuntiativè of christ to come . ours annunciativè of christ ex●ibited , so austin . theirs were given to the jews , ours not to one but to all people . the matter of both theirs and our sacraments is one , they ate and drank the same spiritual meat and drink , that we do , that is christ. the effects also are the same in kinde and nature , which is a partaking of christ , they differ in the manner . christ is more plentifully partaked in ours , more sparingly in theirs . cartw. on rhem. test. circumcision is the same with baptism for the spiritual part , it was the seal of the new-birth , deut. . . so baptism , tit. . . col. . . circumcision was a seal of the righteousnesse of faith , rom. . . so baptism , acts . it was the seal of the covenant of grace , so baptism , it was the way of admittance and entrance into the church , so baptism , matth. . acts . it was the distinguishing badge between them who were gods people and the rest of the world , so baptism , cor. . . it was but once administred , so baptism . none might eat the passeover till they were circumcised , exod. . nor are any to be admitted to the lords supper till they be baptized , acts . , . circumcision was a seal of the covenant , gen. . , . so baptism : that being the nature of a sacrament , it was a seal of the righteousnesse of faith , so baptism , acts . , . . it was the sacrament of initiation under the law , so is baptism now under the gospel , mat. . . . it was a distinguishing badge under the law , so is baptism under the gospel . . it was the sacrament of regeneration , deut. . . so is baptism , titus . . col. . , . . it was partaked of but once , so baptism . our sacraments differ from the sacraments of the jews accidentally onely , in things concerning the outward matter and form , as their number , quality , clearness of signification , and the like ; not essentially in the thing signified , or grace confirmed , cor. . , , . ioh. . . cor. . . phil. . . col. . . ix . the sacraments of the new testament are only two . * all christians agree that christ hath established baptism and the lords supper . all the reformed churches concurre in this , that there are but two onely to which properly the definition of a sacrament doth belong , though there may be many in a metaphorical sense . the papists say they are seven , adding orders , matrimony , confirmation , penance , extream unction . the fathers do commonly use the word sacrament for a mystery or sign of a holy thing , so there may be many sacraments . but as the word ( sacrament ) is taken in a straiter signification to note the visible signs instituted by christ for the assurance and increase of grace in the faithful , so there are but two . the schoolmen themselves who were the first authours that raised them up to the precise number of seven ( for we find it not in any of the fathers or other writers whatsoever before a thousand years after christ ) have shewed that the seven are not all sacraments , if the name of sacrament be taken properly and straitly . rainolds against hart. the number of seven sacraments was not determined untill the dayes of peter lombard , which lived years after christ. none but christ onely can institute a sacrament . their schoolmen alensis and holcot have denied confirmation to be from christ his institution ; their hugo , lombard , bonaventure , alensis , altisiodorus have affirmed the same of extream unction : which in the primitive church ( by the judgement of their cassander ) was not so extream . matrimony and confirmation were held by the schoolmen to be no sacrament . iohn the evangelist notes that out of the side of christ , being dead , there came bloud and water , hence arose the sacraments of the church . paul twice joynes them both together , cor. . . & . , . the fathers intreating precisely of the sacraments of the new testament , do only expresse two , baptism and the eucharist , so ambrose in his treatise properly written of the sacraments ; and cyril in his book entituled a catechism : onely baptism and the lords supper in the new testament were instituted by christ , matth. . . therefore they onely are sacraments of the new testament . christ did onely partake in these two . paul acknowledgeth but these two , cor. . , , . matrimony . being ordained before the fall , can be no sacrament , which is a seal of the promise and covenant of grace after , and by reason of the fall . . it is not proper to the church as sacraments are , but common to jews , turks and infidels . . every sacrament belongs to every member of the church , but this belongs not to their priests and votaries . see m. cartw. rejoynd . par . . p. , . cajetane denies that the text of iohn . . and ephes. . . and iam. . . ( being the sole grounds of scripture which papists have for three of their sacraments , auricular confession , matrimony and extream unction ) do teach any such thing . it came not from the lord to ordain one sacrament for the clergy , as orders ; a second for the laity alone , as marriage ; a third for catechized ones , as confirmation ; a fourth for sick ones , as unction ; a fifth for lapsed ones , as penance . these are no scripture but tradition sacraments . the councel of trent thus argues , there are seven defects of a man , seven degrees of the body , seven aegyptian plagues , seven planets , seven dayes in the week ( they should adde also seven heads of the beast ) therefore there are seven sacraments . vide aquin. part . . quaest. . art. . x. the use of the sacraments of the new testament . . to quicken our dulnesse and stirre up our care in performing the duties whereto the gospel bindeth us , viz. to endeavour and labour to repent and beleeve and obey out of an assured confidence that god will accept and help our endeavours . . to confirm and stablish our hearts in faith , that we may setledly beleeve , that god hath and will perform the good things sealed up , viz. remission of sins , sanctification and salvation , all the spiritual blessings of the new covenant . the uses or ends of the sacraments are especially three : . to strengthen faith . . to seal the covenant between god and us . . to be a badge of our profession . atters . of the sac. l. . c. . xi . whether any other but a minister . lawfully called and ordained , may administer the sacraments , baptism and the lords supper ? it is held by the reformed churches , and by the soundest protestant writers , that neither of these sacraments may be dispensed by any , but by a minister of the word , lawfully ordained . . god hath appointed the ministers of the word lawfully called and ordained , and no other to be stewards and dispensers of the mysteries of christ , cor. . . tit. . , . . he hath appointed them to be pas●ors or shepherds , to feed the stock of god , ier. . . ephes. . . acts . . pet. . . much of this feeding consists in the dispensation of the sacraments . . christ gives a commission to the apostles to teach and baptize , and extends the same commission to all teaching ministers to the end of the world , matth. . . . ephes. . , , . neither of the sacraments have efficacy , unlesse they be administred by him that is lawfully called thereunto , or a person made publick and cloathed with authority by ordination . this errour in the matter of baptism is begot by another errour of the absolute necessity of baptism . mr. hendersons second paper to the king. the scripture joyneth together the preaching of the word and dispensations of the seals , both belonging to the officers who have received commission from jesus christ , mat. . . cor. . m. ball. heb. . . no man takes this honour but he which is called , as was aaron ; which sentence doth manifestly shut out all private persons from administration of baptism , seeing it is a singular honour in the church of god. cartw. d reply , th tractate . the example of zipporah either was rash or singular , and also no way like womens baptizing , circumcision was then commanded the head of the family , baptism belongs only to ministers , matth. . she circumcised her son when he was not in danger of death , as these baptize . chap. viii . of baptism . baptism is taken sometimes for the superstitious jewish ablutions and legal purifications , as certain representations of our baptism , as mark . , . and heb. . . sometimes by a synecdoche for the ministery of the doctrine and baptism of iohn , mat. . . acts . . sometimes for the miraculous and extraordinary gifts of the holy ghost , acts . . sometimes by a metaphor for the crosse and afflictions , matth. . . luke . . lastly , for the sign of the covenant of grace , mat. . , . mar. . , . our lord took baptism ( as some have observed ) from the jews baptizing of proselytes , and washing of themselves from uncleannesse , which was known and usual among them . and he chose the lords supper likewise from a custom observed among the jews at the passeover : at the end of the celebration whereof the fathers of families were wont to take a cake of bread , and after the blessing thereof , to break and distribute it to the communicants : as also after that a cup of wine in the like sort : whereunto that may have reference , ps. . , . iohns . pref. to his christian plea. this custom nestrezat tableandu sacrament de la saincte cene also mentions , and saith , the master of the family in giving the bread to every one of his domesticks set at a table , used these words , hold , eat , this is the bread of the misery which our parents did eat in egypt , and he quotes deut. . . baptism is the sacrament of our initiation or ingraffing into christ , of our entrance into the covenant and admission into the church , rom. . . our insition and incorporation into christ is signified and sealed up by baptism : and hence it is once administred , and never again to be repeated because of the stability of the covenant of grace . baptism is a sacrament of regeneration , wherein by outward washing of the body with water in the name of the father , the sonne and the holy ghost , the inward cleansing of our souls by the bloud of christ is represented and sealed up unto us , tit. . . mat. . . ephes. . . d. gouges catechism . it may be thus briefly described : it is the first sacrament of the new testament , wherein every one that is admitted into the covenant of grace being by christs minister washed in water , in the name of the father , sonne and holy ghost , is thereby publickly declared to belong to christs family , and to partake of all the benefits that belong to a christian. first sacrament , because first instituted and by the lords order first to be administred , being a sacrament of our new birth . . of the new testament , because the old sacraments ended with the old administration of the covenant , wherein the way to the kingdom of heaven is more clearly revealed . . instituted by christ himself the authour of it . . the subject , it belongs to all persons who can lay claim to the covenant . . to be administred by one of christs ministers , matth. . . he never gave commission to any to administer this sacrament to whom he gave not authority to preach . . the form , to wash with water in the name of the father , son and holy ghost . see aquin. partem tertiam quaest. . artic. . utrum in nomine christi possit dari baptismus . see also the 〈…〉 e there . . the use and end of it is to be a publick declaration from god , that one belongs to christs family , and partakes of all the benefits that concern a christian. see of the uses of baptism perk. cas. of cons. l. . p. . to . a converted pagan which makes profession of his faith , and a childe not baptized may have right , but this is a solemn declaration of it . this washing with water in the name of the father , sonne and holy ghost , properly and by the lords appointment notes the washing with the holy ghost . iohn . . tit. . . mat. . . the spirit descended like a dove , not only to confirm the godhead of christ , but to shew the fruit of baptism , heaven is opened and the spirit poured out abundantly . the lutherans and papists say we make it signum mutile , it is not a naked and bare sign . the great gospel promise was the pouring out of the holy ghost , and the sign water , isa. . . zech. . . the analogy lies in this , the first office done to a new-born childe is the washing of it from the pollution of the flesh which it brings from the mothers womb ; so the first office gods spirit doth is to purge us from our filthinesse . in the eastern countreys when they would shew no pity to their childe , they threw it out unwasht , ezek. . . baptism is a publick tessera or seal of the covenant : first , the priviledges of the children of god by baptism are many . . i am united to christ and ingraffed into that stock , his spirit poured out on the soul is the bond of union between christ and the soul , therefore we are often said to be baptized into christ , rom. . . gal. . . . hereby we are declared to be the sons of god , we are said to be regenerate by him , that is sacramentally ; baptism is a publick standing pledge of our adoption . . it is a constant visible pledge that all our sins are done away in the bloud of jesus christ , therefore these are joyned together in scripture , mark . act. . . see act. . . rom. . . ephes. . . . it seals to us a partaking of the life of christ , our regeneration and sanctification . see acts . beginning ; it is called the laver of our regeneration , titus . . it seals to us the mortifying of all the reliques of corruption , and that we shall rise out of our graves to enjoy that eternal life purchased by christs bloud . . it gives us a right to all gods ordinances . secondly , the duties baptism doth ingage us unto . all that christ requires of his people either in faithfulnesse to him or love and unity to his saints , rom. . we are buried with christ in baptism , therefore are obliged to walk holily , ephes. . when the apostle presseth the people of god to keep the unity of the spirit in the bond of peace , he saith , there is one baptisme . baptism serveth for two uses : . to teach us our filthinesse that have need of washing , and to binde us to seek to god for the spiritual washing . . to assure us by pawning the truth and fidelity of god unto us for that end , that upon our so doing we shall be washed with the bloud and spirit of christ . we should make use of our baptism : . to resist actual temptations , i have given up all to christ , cor. . . . as a cordial in all dejections of spirit , shall i doubt of the love of god and pardon of my siu sealed to me in baptism ? . in our prayers to god , he hath given us his hand and seal , sam. . . in baptism we devote our selves to god : it s an oath of fealty to christs laws : as therefore baptism is a pledge to us of what we may look for from god , so it is likewise a pledge of what he may expect from us , it will be a witnesse against us if we make not right use of it , psal. . . see ier. . . and act. . . the turks say , what , a mussel man , one that is a professed servant of mahomet ( as we say baptized ) to do this ! see rom. . . luther tels a story of a pious gentlewoman , that when the devil tempted her to sin , she answered satan still , baptizata sum , i am baptized . ex veteri ecclesiae consuetudine in baptismo renunciatur satanae & pompis ejus . vossius de orig . & progres . idol . we cannot serve both god and the devil , such contrary lords , mat. . . see cor. . . baptism is administred but once , the use of it continueth as long as we live . we should make use of it : . to quicken our repentance , have i so long ago promised to renounce all sin , and yet am i hard hearted and impenitent ? the scripture cals it the baptism of repentance for remission of sins , because it serveth not alone as a bond to tie us to seek to god for repentance , and to set upon that work , but also to tie the lord god unto us to give us the grace of repentance when we seek it at his hands , and endeavour to practise it , and whereby we are said to put on christ , and to be baptized into christ and his death , because the lord will as assuredly ingraffe us into christ and cloathe us with his righteousnesse , as we have the outward washing , if we deprive not our selves thereof by our own carelessnesse . . we should stirre up our selves to walk cheerfully in gods commandments : hath he promised to sanctifie me , and shall i live as the men of the world ? the parts of baptism : the essential parts of baptism , are the matter and the form. that the matter of baptism is water it appears from the word baptizing , which signifies washing , the ministery of iohn and the apostles of christ , matth. . iohn . , . that answers to the flood , the red sea , and divers purifications of the law , cor. . pet. . heb. . it also well agrees with the thing signified , viz. with the bloud of christ , and the washing away of sins by his bloud . the first baptism in the new testament was in the river water , and at the river iordan , mat. . . afterward some were baptized in fountains , as the eunuch , acts . . some in rivers as lydia , acts . . some in particular houses as the gaoler in the prison , vers . . of the same chapter . vide voss. in thes. see m. bedf. on the sac. par . . c. . some object acts . . & . . as if it were enough to baptize onely in the name of christ. part there by a synecdoche is put for the whole , it being a form of baptism known in those times . id est ( saith grotius in act. . . ) in nomen patris & filii & spiritus sancti . baptism borrowing a ceremony from exorcising , which in those dayes was a gift in the church of casting out devils by adjuration , it signified thereby not that men before baptism are possessed with the devil , but first what they are by nature , that is , children of wrath and servants of the devil ; and secondly , what they are by grace ( whereof baptism is a sacrament ) that is , freed from the bondage of satan , and made coheirs of the kingdom of heaven . d. chalon . in the west ( or latine ) church , the minister speaketh thus to him that is baptized , ego baptizo te , &c. in the east or greek church , baptizetur iste , &c. but it is no material difference . beza likes that form of the latines best . the rites or ceremonies of baptism . in the beginning christians had no chruches nor fonts in them , and there being many hundreds , nay thousands to be baptized together , there was a necessity that this sacrament should be administred in rivers , or such places where was store of waters , iohn . . the rites of baptism in the primitive times were performed in rivers and fountains , whence the person to be baptized stood up and received the sacrament . this manner of baptizing the ancient church entertained from the example of our saviour who baptized iohn in iordan , this was convenient for that time , because their converts were many and men of years . hence it is that we call our vessels which contain the water of baptism fonts or fountains . ridley of the civil law. zanchius and mr perkins preferre ( in persons of age and hot countreys where it may be safe ) the ceremony of immersion under the water , before that of sprinkling or laying on the water , as holding more analogy to that of paul , rom. . . that we are buried with christ in baptism . d. burges of the cerem . sprinkling of water is no instituted ceremony distinct from that washing which christs apostles used . it is very probable also that the apostles going into the colder part of the world did use sprinkling . dr. ames against dr. burges , par . . pag. . the allusion of burying with christ in baptism is for us rather , we lay men in the grave with their faces upwards , and do not plunge them into the dust and earth , but pour and sprinkle dust and broken earth upon them . cobbet of baptism par . . c. . sect. . those expressions which the anabaptists so much insist upon , being born of water , iohn . . buried by baptism , rom. . . and buried through baptism , col. . . are meerly figurative and do not binde us to any literal observance . it is the received doctrine of all the protestant churches now ( as their practice , together with their catechisms , and divers of their liturgies , sufficiently demonstrateth ) that it is a thing indifferent whether baptism be performed by immersion , a total washing of the body , or by sprinkling the head or face only . the ceremony used in baptism is either dipping or sprinkling , dipping is the more ancient , at first they went down into the rivers , afterwards they were dipped in the fonts . in colder climates , and in case of weaknesse , the custom of the church hath been to pour water on the face . the substance is washing , hence baptism is termed washing , ephes. . . tit. . . to wash the body either in whole or part , and so that this be done the manner is dispensable by the church . dipping over head and ears is hurtful to the life and chastity of man , many in hotter climates at some times of the year cannot be plunged over the head in cold water without hazard of life or health . . sacraments are to be celebrated in the face of the congregation , it is a scandal for naked men to go into the water with women . master baileys second book , chap. . the necessity of baptism : this grows from gods command and our weaknesse : not the compelled want , but the carelesse neglect and wilful contempt of it doth damn . some who are baptized are neverthelesse condemned , because they believe not : and some who believe are saved though they be not baptized . augustine held that children dying unbaptized are necessarily damned , and in that regard was stiled durus pater infantum . it was the opinion of pelagius ( saith austin . de haeret. c. . ) that children dying unbaptized do enjoy a certain blessed life out of the kingdom of god. augustine in that doctrine in which he dealt with the pelagians ( saith rivet ) bended the tree too much the other way , that he might make it straight . the papists make baptism absolutely necessary . vide bellarm. de statu peccati , l. . cap. . but circumcision ( being the same in use and signification with baptism ) was omitted in the wildernesse fourty years . david doubted not of his uncircumcised childes salvation , and children are holy in the root through their believing parents , cor. . . . grace is not tied to the word , therefore not to the sacraments . . they were separate in the first and greatest minister of baptism , iohn himself , who confessed that he could not baptize but with water . . then every baptized party should be truly regenerate , but the contrary appears in simon magus , ananias and sapphira , and others . . some are justified before baptism , as abraham was , rom. . . cornelius , act. . . the eunuch , v. . . some after baptism , as many who are daily converted , some out of popery , some out of prophanenesse . the opinion of tying grace to the sacraments , overthroweth . the highest and most proper cause of our salvation , which is gods free election to which only grace is tied . . the only meritorious cause of our regeneration , which is the bloud of christ properly purging us from all sin . . the most powerfull , next and applying efficient , which is the holy ghost , titus . . the papists thrust the souls of such babes as die without baptism into a limbus puerorum , a place very near hell , and their bodies out of christian burial ( as they call it ) into an unhallowed place . the thief on the crosse wanted the outward baptism , yet was saved , luke . . he that beleeveth and is baptized shall be saved . see m. perk. cas. of consc. l. . p. . to . baptism is necessary not only as a thing commanded , but as an ordinary means of salvation , yet that necessity is not so absolute , that the denial of baptism even to infants should be a certain argument of perdition . the persons who must baptize : the papists say , those that are not ordained , and women in case of necessity may baptize . no woman is a fit minister of baptism . for . the minister in his ministerial actions sustaineth the person of christ , which a woman cannot do . . those which are called to baptize are called also to preach , for the sacrament without the word is a dumb ceremony , and as a seal to a blank ; and paul who would not permit a woman to teach ministerially , would much lesse suffer her to baptize . if any man should set the kings broad seal to any instrument but the lord keeper , his fact were high treason , and is there lesse danger in counterfeiting the great seals a of gods covenant ? aquinas parte tertia quest. . artic. . saith , lai●us potest baptizare , and art. . mulier potest baptizare . that place matth. . is as strong against womens baptizing , as it is against their preaching . for the ministery of the word and sacrament cannot be pulled asunder which the lord hath joyned together from time to time . the priests and levites which were appointed to teach the people , were also appointed to sacrifice and minister b other sacraments in the church . cartwright denieth women and laicks power . whitgift and hooker plead for it , but k. iames would have it appropriated to the c minister . the ordinary minister of baptism is a person consecrated ; baptism being the solemn rite of initiating disciples , and making the first publick profession of the institution , it is in reason and analogy of the mystery to be ministred by those who were appointed to collect the church , and make disciples . d. taylors divine instit ▪ of the offices ministerial . sect. . zippora circumcised her sonne before her husband moses , which was a prophet of the lord , and to whom the office of circumcision did appertain . . she did it in choler . if the essentials of baptism be observed , viz. washing in the name of the father , sonne and holy ghost , it is baptism . the baptism of hereticks is baptism , and therefore it is imputed to cyprian for an errour , that he affirmed , baptizatos ab haereticis esse rebaptizandos ; and the donatists are esteemed hereticks for that reason . no man may baptize himself , smith was a se-baptist , he baptized himself , which neither iohn baptist nor any did before him . how christs baptism and iohns differ : there was the same doctrine , the same rite , the same oblation of grace , in the baptisme of iohn and christ , therefore it was the same baptism for substance , and of the same efficacy . vide scultet . exercit. evangel . lib. . cap. . the persons who are to be baptized : infidels converted to the faith , and the infants of one or both christian parents . some deny baptism , they acknowledge not the baptizing of infants or others , but onely the inward baptisme d of the spirit . see matthew . , ▪ mark . . the scriptures teach that this sacrament is necessary for infants , iohn . the scriptures shew that infants are in covenant , ezek. . . that is , at the birth his by vertue of the covenant , and were in times past sealed with the seal of the covenant ; they witnesse that the kingdom of heaven belongs to infants , matth. . by baptism christians are admitted into the society c of this kingdom . antipoedobaptists acknowledge from matth. . . rom. . . that infants are saved . see psal. . . christ commands all nations to be baptized , infants are part of a nation , mat. . . i think the apostle doth plainly hold , col. . that baptism hath succeeded in the room of circumcision , which is also the common and received opinion of divines . gillesp. miscel. c. . infants of christian parents ought to be baptized , because the children of the jews in covenant were circumcised , for let the particular differences between circumcision and baptism be never so many , yet in this they agree , that they are both sacraments of initiation , and so belong to them that be in covenant , the faithful and their seed . m. ball. vide rivet . in gen. . that which confirms me f in the belief that the apostles did baptize infants where they baptized housholds , where fathers and children were together , is , because of the continued practice of it in the church of god ever since , of which we have as good evidence as of any controverted point in ecclesiastical history . supposing infant-baptism a nullity , i cannot understand how any in the world should this day be lawfully baptized , unlesse it can be made good that a person unbaptized himself may be a lawful minister of baptism to others ; for certainly untill the anabaptists arose in germany , all the baptized world were baptized while they were infants , and consequently the first anabaptist was baptized by an unbaptized person , and so in conclusion we must all turn seekers , and be content without baptism till christ give some extraordinary commission from heaven unto some men to be apostles in this businesse . m. martials def. of infant-bap . p. . a man by embracing one errour undertakes for all of the same cognation and line ; as for example , he that is entangled with the errour of those who deny the lawfulnesse of infant-baptism , stands obliged , through his engagement to this one errour , to maintain many erroneous and anti-evangelical opinions . where ever god takes parents into covenant , he takes their children also . see deut. . , . . infants are as capable of the benefits of baptism as men , there is no benefit of baptism , but the party that receiveth it is passive , we are said to be baptized into christ , to be made one with him , the union begins on his part , so to receive remission of sin . . infants while they are so , may be truly members of a visible church , luke . . one hath better ground to go by to administer baptism to a childe of believing parents , then to men of years ; a mans profession may be unsound and hypocritical , for the other i have gods promise , i will be thy god , and the god of thy seed . the anabaptists , . frame a covenant that god never made , with parents without their seed : the covenant of grace alwayes was with parents and their seed , in the first discovery of it , gen. . . therefore eve is called the mother of us all : so before the floud , gen. . . and after . . . by this means there is great injury done to infants , for of such is the kingdom of heaven * ; it is a great evil to seclude any from the ordinances that have a right , gal. . . the covenant of grace is also a testament , there is no childe so young but he may have his name put in his fathers will , cor. . . . hereby the practice and prayers of the church are slighted , consuetud ▪ matris ecclesiae in baptizandis parvulis nequaquam spernenda est , neque ullo modo supers●ua deputanda . august . de genes . ad literam c. . the pelagians of old and anabaptists of late are to be condemned therefore , who deny baptism to be administred to children . the main arguments to disprove baptizing of infants , answered . object . every one that is baptized is first to be made a disciple by teaching , because christ saith plainly matth. . . go teach all nations and baptize them , thereby intimating that they should not baptize those who were not made disciples by teaching . infants cannot be made disciples by teaching , ergò , infants may not be baptized . answ. the major is false , and the proof brought for it doth not confirm it . for christ doth not here prescribe a course to his apostles to be observed toward all , but alone toward those nations which were to be newly converted unto christ , and there is a great difference betwixt these , and the infants of beleeving parents . to the minor , i answer , by distinguishing ; there are disciples made actually and virtually . infants cannot be made disciples by teaching actually , but they are made such virtually by their parents accepting of the doctrine of the gospel . object . all that are to be baptized have actual faith and repentance . see mar. . . acts . . onely such were baptized by the apostles , as appears in divers places , whosoever believeth and is baptized , &c. now infants have not actual faith , but only an external profession of faith , therefore they must not be baptized . answ. all that are to be baptized have not an actual faith , but onely an external profession of faith , as appeareth , because even hypocrites are baptized that only make a shew to believe and repent . infants have an outward profession of faith in their parents which bring them to baptism , and desire baptism for them , for the profession of faith made by the parents is to be taken also for the childe . the places which shew how the apostles baptized believers , do not prove that all must in their own persons make actual profession of faith , but only that such ought as are there spoken of , viz. men of years , to be converted from another religion to christianity . for in all places where mention is made of the apostles baptizing believers , they have to do with persons converted from some other religion to the religion of christ. therefore those places prove only that all such ought to make profession of actual faith in their own persons , but they prove not that this is absolutely required of all to be baptized . object . christ was not baptized till he came to years , therefore we should defer it till then . answ. he was circumcised in his infancy , and so did partake of all ordinances , ( luke . . ) in the jewish church , as a member of the same , therefore he could not be then baptized , because the time of bringing in gospel-administrations was not yet come . . there is not the same reason for us ; this ordinance was commanded by christs institution , and commended by his example . object . what hath neither example nor precept , nor just consequence out of the word to warrant it , that is evil , gods word is generally a lanthorn to our feet , and a light to our paths . answ. baptizing of infants hath a general and implicit precept for it , though not expresse and direct in so many words , matth. . . baptizing them ; by them our saviour doth not mean only the persons themselves that are made disciples , but them and theirs considered as a whole body , and a nation to be made a church to him . the believing gentiles are graffed into the good olive , in stead of the unbelieving jews cut off , therefore in what sort those jews stood in that olive before their cutting off , in the same state stand these gentiles since their graffing , seeing they are equally made partakers of the root and fatnesse of the olive , rom. . . now the beleeving jews stood so in the olive , that every one did bring his seed into the same participation of the olive with himself , so the whole body was counted to be in that alone , as well infants as others . for the apostle saith , the promises are made to you and to your children ; and moses saith , that the little ones did enter into a covenant with god , that he should stablish them for a people to himself , and that he might be unto them a god , deut. . . & . , . wherein infants as parts of the whole body must be conceived . therefore it will follow that when a nation or people by believing and being baptized do avouch god for their god , and are avouched by god for his people , then the whole body of the people so doing , their infants and all comprehended are to be accounted so to avouch him , and are avouched of him , which being proved , we have here a precept to baptize such , because they also are part of the nations made disciples , not actually but virtually , as the israelitish infants could not actually make a covenant with god , but virtually in their parents . secondly , we have most probable examples , for we reade of housholds baptized , and therefore also children which were a part of the houshold , yea act. . . it is said the gaoler and all his were baptized , not all that beleeved , but all his , whereby it is most probable that he had infants which were baptized , for else why is it said all his , not all those that believed or received his word ; or if he had no such infants it is all one : for had there been infants , this shews they should have been baptized seeing they were some of his . indeed it is said , he did preach the word to all in the house , but they were not all his , and perhaps not all baptized , for it is not said , they did believe ; but whether they did or no , he did , and whether they were baptized all of them or no , yet all his were . for it is no news for a goaler to have more in his house then be his , even strangers from his family . acts . . cor. . . the apostles baptized whole houses without any exception and distinction of person and age , that infants are comprehended under houses and families , it is evident by the use of the whole scripture , gen. . . & . . prov. . . luke . . acts . . & . . parents must bring their children therefore to baptism with an high esteem of that ordinance , and with fervent prayers to god for his blessing upon it , that it may be effectual for their regeneration . set a day ( at least some good time ) apart to seek the face of god , to confesse thy sins , chiefly the original sinne which thou hast derived to thine infant , lament it in thy self , and lament it in and for him , baptism cannot be reiterated as the lords supper , therefore what thou canst do but once for thy childe , be careful to do it in the best manner . parents should offer their children to god in baptism : . with earnest prayers to god for a blessing on his ordinance . . in faith , plead your right with god , he hath promised to be the god of his people and of their seed , there are promises which sute with the ordinance , deut. . . isa. . . . with reverence , gen. . , . sam. . , . their hearts should be affected with that great priviledge , that god should take themselves and their seed into the covenant . the baptism of infants without a weighty cause , and in a sort compelling , is not to be deferred : first , because the equity of the eighth day appointed for circumcision hinders the procrastination of it . secondly , because this delaying of it shews a kinde of contempt of the ordinance . it was a common but an erroneous practice even in the primitive church , to deferre their baptism till they were old , so some of the christian emperours , because an opinion prevailed upon them that baptism discharged them of all sinnes . i think that the delay of baptism which constantine and some others were guilty of , did creep in among other corruptions , and was grounded on the false doctrines of those hereticks that denied forgivenesse of sinne to those that fell after baptism , which afrighted poor people from that speedy use of it which the scripture prescribeth . mr baxt. inf. church-memb . par . . c. . constantine much esteemed and favoured eusebius who was a very subtil and malicious arian , and yet constantine even to his death extreamly hated and detested arianism , one token of which love was his receiving the sacrament of baptism at his hands , when he was extreamly sick , and near his death . crakanth defence of constant. c. . see p. . to . & , . but constantine received baptism at eusebius his hands , when he was a catholick professour , and earnest in that profession . the apostles and christ himself held communion , and received the sacrament with iudas , matth. . . &c. so long as he kept the outward and catholick profession , though in his heart he was an apostata , yea devil , id. ib. p. , . chrysostom and gregory nazianzen ( saith grotius ) were not baptized till they were twenty years old at least . plerosque baptismum suum distulisse in articulum mortis , res est notissima ex historia ecclesiastica ; unde clinicorum nomen . maresius de precibus pro mortuis . augustine , ierome and ambrose , were baptized when grown up men , yea , but when they better understood the point , they disallow neglect of childrens baptism , as the parents sinne , as ierom in his epistle to laeta , and augustine frequently , and so ambrose , all one for poedobaptisme , as an ordinance of god , and so as counting it sinne to neglect it . cobbet of baptism , part . . sect. . some hold that only infants of church-members are to be baptized . but although the parents of those infants be not members of any particular church , yet if they be members of the universal church , as they are certainly if they be baptized and professe the catholick faith , that is enough for the administring of baptism to their infants , otherwise there will be no difference between their infants and the infants of turks , which is not to be admitted . we admit children to baptism : . by vertue of their remote parents , who may be good though their immediate parents be bad , act. . . . they may be admitted by stipulation of others to see them educated in the faith into which they are baptized , be the parents themselves never so wicked , vide ames . cas. consc. l. . c. . whether the use of witnesses be necessary . peter martyr in loc . commun . cals it utile institutum , a profitable constitution . in ancient time the parents of children which were heathen and newly converted to christian religion , were either ignorant and could not , or carelesse and would not bring up their children agreeably to the word of god , and the religion which they newly professed . hence it was thought meet , that some persons of good knowledge and life should be called to witnesse the baptism , and promise their care for the childrens education . it is an ancient commendable practice continued in the church of god above the space of twelve hundred years . m. perk. cas. of consc. it was but a bare prudential thing in the church , whether it were hyginus of rome , that first brought in god-fathers and god-mothers about the year of christ , . as platina and others write , or some other , it is not greatly material . ford of the covenant between god and man. vide zepperum de sac. some urge isa. . , , . for it . because from the beginning those that were of years when they were to be baptized were asked divers questions , whether they believed ? whether they renounced the devil ? the same custom also remained even then when infants alone were offered : and the papists cannot be moved from thence , chamier . de canone lib. . c. . the churches by an unadvised imitation drew the interrogatories ministred in the primitive church to those which were of years to professe their faith in baptism unto young children . cartw. on mat. . whether the immediate or remote parents give the children a right to baptism ? some * say immediate parents only can give the children a right . because if we go higher to remote parents , where shall we then stop ? may we go to noah or adam ( say they ? ) where shall we stay ? why may not the children of jews and turks then be admitted into the church , since they formerly descended from believers ? this objection carries some force with it , and there is a very strong objection likewise against this opinion , since those for the most part that maintain this , say , the parents that give the federal right to their children must be visible saints or church-members , as they phrase it . the argument then is this , the wickednesse of a jew could not prejudice the childes right that was to be circumcised , therefore neither the wickednesse of a christian a childes right that is to be baptized . and whether their baptism be not null which had no right , and so they ought to be rebaptized , should be seriously considered by them that hold that tenet . quest. what if the immediate parents be believers only in shew ? answ. . the profession of the faith is sufficient : . children have right to baptism by vertue of the first covenant with abraham , in whom we have as true an interest as the jews ever had , act. . , , . with . . gal. . . rom. . . so that the wickednesse of the immediate parent doth not prejudice the right of the childe : for then hezekiah should not have been circumcised , because he had a wicked father . master lyfords principles of faith and good conscience , chap. . object . the children of the faithful only are to be baptized , because only those infants are judged to be in the covenant , and only holy . answ. . we are not to regard the ungodlinesse of such as are their natural parents of whom they were begotten , but the godlinesse of the church , in which and of whom they were born : for the church is as it were their mother . . we must consider not only their immediate parents but their fore-fathers and ancestors which have led a godly life , rom. . . by the name of root in that nation of the jews , he doth not understand the next parents who peradventure were prophane and ungodly , but those first parents of that people , viz. abraham , isaac and iacob , to whom the promise was made , and the covenant confirmed . they are to be baptized who in charity may be thought to be in the covenant . such are all that professe them to be of the christian faith , and also their children act. . . cor. . . d. gouge his catechism . parents being in the church by the profession of christian religion , their children are within the covenant , ezek. . . so that the impiety of the parents prejudiceth not the childe that is born in the church . . by parents are to be understood not those alone of whom children are immediately begotten and born , but their progenitors and ancestors also who feared god and lived in the church , though many generations before . for god made not his covenant with abraham and his immediate seed only , but with all his seed after them in their generations , gen. . . lastly , be the next parents whosoever they will be , yet their children being born in the church , the church is their mother , and the faith and piety of the church investeth such as are born in her unto the covenant . down of the faith of infants . either by baptism men are admitted into the particular church , or the whole church , or no church : but not into the particular congregation , no man is baptized into the particular congregation , it is not the seal of the particular covenant : therefore it is into the whole or none : if a heathen be converted in a congregation , first he receives baptism , afterward is admitted a member of the particular congregation . m. huds . vindicat. c. . see him c. . p. , . a baptized person is baptized not to that particular church onely , but to all churches , and in every particular church where he cometh he hath all the priviledges of a baptized person . all circumcised persons had right thereby to eat the passeover in any society , exod. . , . deut. . , . in the place where god should choose to put his name there : so all baptized persons have right to the lords supper , in every church where god hath set his name . m. ainsworth to m. paget . sealing the promise by an initial sacrament , is not onely in reference to a particular church , either national or congregational , but principally in reference to the catholick church . churches divine warrant of inf. bapt. m. ball in his catechism hath this passage . baptism is a sacrament of our ingraffing into christ , communion with him , and entrance into the church , for which he citeth matth. . . acts . . and afterwards explains himself ; it doth ( saith he ) solemnly signifie and seal their ingraffing into christ , and confirm that they are acknowledged members of the church , and entred into it . and that we are thereby admitted members , not of a particular congregation , but the catholick church , appears , because we are baptized into one body , cor. . . see m. huds . ib. quaest. . p. . see p. . whether the children of infidels ( viz. jew● , turks and pagans ) may be baptized ? baldwin a luther an cas. cons. l. . c. . cas . ▪ maintains it lawful to baptize the children of professed infidels , if jure belli , * or the like way they come to be under the power of christians , but he saith , si infans valetudinis sit satis firmae , utile est , ut prius in principiis doctrinae christianae instituatur , quàm ad baptismum afferatur . rivet on gen. . allows the baptizing of the children of meer pagans , if they be in the power of christians to dispose of them as their own , in that abrahams servants bought with money , or born in his house were to be circumcised . there is a large promise to abraham , stretching covenant to his seed , not only to the children of his own body , and to his proselyte servants , but also to all them that were born in his house , or bought with money , gen. . , . which happily may grant so much liberty to a christian sponsor , that if a stranger or wicked man should give him his childe from his infancy to be brought up as his own , it may be baptized as his own . whether the children of papists may be baptized . many hold that the children of papists being either offered by them , or in the tuition of others , are not to be excluded from baptisme , since the papists ( though grosly erroneous ) do professe the substance of christian religion . baptism celebrated in the church of rome is true baptism , because albeit the papacy be not the true church , yet the true church is in the papacy , god preserving the remnants of it in the middest of the bowels of antichrist . attersol of the sacrament , lib. . cap. . see cap. . vide balduinum de cas. consc. lib. . cap. . cas. . i dare not wholly take away the name of a church from rome . i know that antichrist shall sit in the temple of god : that baptism cannot be administred out of the church : and when the entire form of baptism is observed , st augustine is resolved , non haereticus , sed haeretici manu christus baptizat . therefore the councel of nice determined very gravely , that there should be no rebaptization of such as were baptized by hereticks . doctor hampton in his sermon on iohn . . although there be many devises of men sinfully annexed to baptism in the church of rome , and some wicked opinions erroneously held concerning it among them : yet baptism both was there , rom. . . & . . as gods ordinance , before these corruptions and errours , and so hath been continued in that church to this day ; and ought also still to be retained : the corruptions only and the errors being renounced and rejected . iohnsons christian plea , ch . . p. . there is one baptism , as there was one circumcision . and baptism had in the apostate churches of christians , is answerable to circumcision retained in israels apostasie . now circumcision being once received in the apostasie of israel , was not repeated again at their returning to the lord , and leaving of their idolatrous wayes to serve him according to his word : but they that were so circumcised were ( without any new circumcision of the flesh ) accepted at ierusalem , and admitted to the passeover , of which none might eat that was uncircumcised . in like manner also , baptism being once received in the apostatical churches of christians , is not to be repeated again , when any so baptized return unto the lord , and forsake their idolatries , submitting themselves to the truth of the gospel , iohns . ibid. c. . p. . whether the children of such as are excommunicated , may be baptized ? m. cotton and m. hooker oppose this , the sacraments ( saith he ) are given to the visible particular churches of christ jesus , and to the members thereof ; such therefore as are cut off from their member-like communion with the visible church , are cut off also from the seals of that communion , baptism and the lords supper . as therefore we do not receive an heathen to the fellowship of the supper , nor their seed to baptism , so neither dare we receive an excommunicate person ( who is to us as an heathen ) unto the lords supper , nor his children to baptism . m. perkins in his cases of conscience , lib. . cap. . gives several reasons to prove that children of parents which are professed members of christ ( though cut off for a time upon some offence committed ) have right to baptism . attersol of the sacraments , l. . c. . saith , the children of excommunicate persons may be baptized . repetition of baptism , or rebaptizing . there is but one baptism , as there is but one body , ephes. . . reasons against rebaptization of such as are rightly baptized : . baptism is primarily and properly the sacrament of our new-birth , tit. . . of our insition into christ which is done but once * . . in no place where the institution of it is named , is there any mention directly or by consequence of any rebaptizing of it , nor any order taken about it , whereas in the other sacrament we have a quotiescunque in the very institution . . baptism succeeds circumcision , which was but once administred , nor to be administred any more , as is clear from the total silence of the scripture , and ●osh . . . it is numbred among heresies in the ancient church to reiterate a baptism , which was acknowledged to be valid . m. martials def. of infant-bap . p. . the errour of rebaptizing arose upon a corrupt understanding and interpretation of that place , act. . . they are not the words of luke the writer , but of paul the speaker , continuing his speech of iohns disciples and hearers , and are not to be understood of the twelve disciples . some prove from that place that iohns baptism and christs do differ , but few urge it ●or the reiterating of christs baptism . baptisma est irreiterabile sacramentum . galatinus de ar●an . cathol . verit . lib. . cap. . the anabaptists ( or antipoedobaptists ) themselves will rather deny our baptism to be a sacrament , then grant a necessity of rebaptizing . private baptism . from st iohns preaching and baptizing in open meetings , we conclude that both preaching and baptizing ought to be in publick assemblies . the baptism of midwives and in private houses , rose upon a false interpretation of iohn . . where some do interpret the word rather of the material water wherewith men are washed , whenas christ takes it there by a borrowed speech , for the spirit of god , the effect whereof it shadoweth out , cleansing the filth of sin , and cooling the great heat of an unquiet conscience , as water washeth the thing which is foul * and quencheth the heat of the fire . it is not a private action of faith , but publick , and of the whole congregation , whereby another member is received into the visible church , and as it were incorporated into the body , all ought to have their part in it , as they are members of the same church , and so it ought to be then done when all may best t●ke knowledge of it . as in corporations both of the universities and also of the cities and towns , none are admitted in them but in a full congregation , or in a publick assembly where all may be present , and give their consent : so in the visible church by baptism they ought then to be incorporated when the assemblies are greatest , and when all may most conveniently be present , which is the lords day . there was no publick assembly when the eunuch acts . and the goaler , acts . were baptized . whether wanting water , we may baptize with sand , or water distilled and compounded ? this came at first from that opinion , that they are damned which die unbaptized . the minister may not baptize with any other liquor and element , then with natural , common and ordinary water . we may allow mixture of water with wine in the lords supper , as well as the mixture of compound water with common in the sacrament of baptism . if no composition may be used , then much lesse may any other sign be used , and so the element clean changed , and the ordinance of god altered : for the church of god hath no liberty to bring in any other sign in place of water . see levit. . . whether it be lawful to use the sign of the crosse in baptism ? in st augustines time , yea before it , the christians as they used to sign their fore head with ●he crosse in token that they were not ashamed of christ crucified , ( whom the jews and gentiles reproached for the death which he suffered on the crosse ▪ ) so they brought thereof into the sacraments , and used both the figure of the crosse , and crossing in other things of god also . doctor rainolds against hart , p. . in the revelation the worshippers of the beast receive his mark , and the worshippers of the lamb carry his mark , and his fathers in their fore-heads . hence came the first use of the crosse in baptism , as the mark of christ , into whom we are initia●ed , and the same afterwards used in all benedictions , prayers and thanksgivings , in token they were done in the name and merit of christ crucified . mede on ezek. . . had not the popish abuse and superstitions about the crosse made us jealous of all use of it , who would not have thought this a decent ceremony at the administration of baptism , to reminde all the congregation of their christian profession and warfare to which the sacrament it self doth oblige them ? d. burgesse . see weemses christian synagogue , p. . and boyes his remains , p. . and masons sermon on cor. . . the unconformists dispute against the surplice and crosse , not onely as monuments of idolatry , but as signs analogical of mystical or sacramental signification , in nature and use , one with the jewish ceremonies , a will-worship , having no ground nor warrant from the scripture , and against the second commandment . m. ball. the heathens did object to the christians in time past in reproach , that the god which they beleeved in was hanged upon a crosse. they thought good to testifie therefore that they were not ashamed of the sonne of god by the often using of the sign of the crosse. but we now live not among turks that contemn the crosse of christ , but papists which esteem more of a wooden crosse then of the true crosse of christ , that is , his suffering . we ought therefore to take away the use of it , to take away the superstitious estimation of it . cartwrights reply to d. whitgift in defence of the admonit . pag. . see parker of the crosse per totum , and part . . cap. . pag. . against symbolical , sacramental , signifying signs in the worship of god , he urgeth that of the civil law , nemo est signandus in fronte , quia non debet facies hominis ad similitudinem dei formata foedari . chap. ix . the lords supper . there are divers names and appellations of it , of which casaubone speaks ex. . ad annal. eccles. baron . this sacrament is called the a supper , from the time of its institution , because it was instituted by christ after a common supper , and the eating of the paschal lamb , in the night in which he was betrayed , cor. . . this word coena is not liked of the roman church , because it signifies a common supper , and by consequent cannot be applied to private masses , nay nor to publick masses neither , in which oftentimes the priest eats all alone . scena est planè , non coena dominici corporis & sanguinis id quod agitur . sacerdos ad altare assistit , theatrali veste magnificè indutus . post multas gesticulationes manuum , multas corporis gyrationes , tandem crustulum manibus supra caput elatis , elatum à populo aversus ostendunt . audiunt qui ad sunt quod non intelligunt , vident quae non percip●unt , adorant quod nesciunt . simplicii varini . epist. de libro postumo grot. p. . the lords supper , cor. . . b because instituted by christ our lord. the fathers often call it so . cyprian hath written a tractate , de coena domini . the breaking of bread , acts . . & . . the breaking of the eucharist , so the syriack in both places . vide de dieu , because it representeth the crucifying of christ. the eucharist , so it was called not long after the apostles , because the evangelist luke and the apostle rehearsing the institution of this sacrament , do write that christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did give thanks , luke . . cor. . . and it is also still celebrated in the church with thanksgiving . this title is used by the fathers and reformed churches . the table of the lord , cor. . . because our lord christ instituted this sacrament , and celebrated it at a table , and the apostles received it there . see mat. . . mark . . luke . . iohn . . a communion , cor. . . because it is a bond of that mutual charity and symbole of the brotherly unity which is among all the faithful , cor. . . the papists acknowledge no communion in participating of this sacrament , no marvel therefore if they dislike the name . it is called by the ancients syn●xis , which is a greek word , and signifies the same with congregation , or a meeting together , cor. . . it is a collection , gathering together , or assembling of the faithful . the papists call it a masse , the sacrament of the altar , and the sacrifice . some things are necessary in their nature , as love and fear of god ; some only by a law are necessary to our life , so all institutions of christ. paul cals it the lords supper , which imports christ the author , as indeed he was , as the evangelists do witnesse . see cor. . . it is a standing ordinance , he enjoyns the use of it , till the lord come , ver . . which cannot be meant of coming in the spirit , for so he was already come according to his promise made before he departed from the world . the lords supper is thus described by one : it is an institution of christ or second sacrament of the new testament , consisting of bread and wine , wherein by performance of divers acts about it the covenant of grace is confirmed to every worthy receiver . this is too obscure and confused . others thus : it is the second sacrament of the new testament instituted by christ himself , wherein by taking and eating of bread , and by taking and drinking of wine , the covenant of grace is confirmed to every worthy receiver . it is the eating and drinking of consecrated bread and wine given to seal up our feeding and nourishment in christ jesus . doctor featley in his grand sacriledge of the church of rome , c. . thus defines it , it is a sacrament of the new testament , sealing unto us the perfect nourishment of our souls , by the participation of the sacred elements of bread and wine . doctor go●ge in his catechism thus defines it , it is a sacrament of our spiritual nourishment , wherein by receiving of bread and wine according to christs institution , our communion with christ is represented and sealed up unto us . it is a sacrament of our nourishment and our growing up in the lord jesus , and therefore it is appointed by him to be frequently used , as being one of the standing dishes which the lord christ hath provided for the daily diet , and the houshold provision of his faithful ones who are of his family , cor. . , . bread sustains the hungry , wine refreshes the thirsty , both satisfie to the full : christ saves perfectly all that come unto him . hookers survey of the summe of church-discipline , part . c. . here we have more immediately to do with the person of christ : we draw high to god in prayer , but we become one with him in the supper , cor. . . here are the sweetest refreshings that ever we receive , other duties seem rather to be our work , this is our meal : all other duties are to fit us for the supper , examination , the word , prayer . this is a duty of the highest and most mysterious signification , epitome evangelii : here are the benefits of the covenant in one rite , cor. . . the whole contrivance of salvation is represented in a bit of bread and drop of wine , it is a duty wherein god seals up to his people the assurance o● his love and special favour , iohn . . the lords supper is , . a spiritual medicine to cure the remainder of corruption . . spiritual food to strengthen our weak graces . . a spiritual cordial to comfort our distressed consciences . . a strong obligation to all acts of thankfulnesse and obedience unto jesus christ. what are the special and spiritual ends for which the body and bloud of christ is exhibited and applied in the lords supper ? . in the transacting of the services there done the whole covenant of grace is sealed and personally applied , the body and bloud of christ may be held forth in a sermon , god renews unto them all that he hath promised , matth. . ▪ this cup is the new testament in my bloud , as the new testament is founded in the bloud of christ , so it is exhibited and sealed therein . . it serves for the nourishing and building up of his people in all graces , it is called eating and drinking , he that eats my flesh and drinks my bloud . two things are comprehended under nourishment : . the maintenance and preservation of the stock of spiritual life which we have got already , as by our meat and drink we are preserved and continued in our life . . in children it serves to augment their parts , make them larger , stronger , the lords supper was appointed by christ to be one of the great means of our spiritual augmentation . the sacraments are not properly seals unto our faith , but of the covenant . they may be said to be seals of our faith consecutivè , by a consequence of speech , because as seals confirm a thing , so faith is confirmed and strengthened by receiving ; but they are not formaliter , in a true proper sense , seals unto any thing but the covenant . all graces are nourished and increased by the lords supper , because the new covenant is sealed , but three cardinal graces especially , as in the body : nourish the stomack , liver , brain , heart , lungs , nourish them and you nourish all the rest . . the in-dwelling vertue of the spirit of god , they receive an increase of the spirit . . faith , nourish that and you nourish all , it is called the life of faith . faith is the condition of the covenant , and we seal to our condition . . love to god and his people , it doth enflame thy love to god and his people , it is a communion , we are all made one spirit . this sacrament doth not beget but increase and strengthen grace where it is already wrought . christ is conveyed in this sacrament by way of food . the word was appointed to work conversion , faith cometh by hearing ; this ordinance is not appointed for conversion , but it supposeth conversion , it seals mens conversion ; therefore in the primitive times they let all come to the hearing of the word , and then when the sermon was done , there was an officer stept up and cried , sancta sanctis , holy things for holy men , and then all others were to go out , and therefore it was called missa ( though the papists did corrupt it , and so called it the masse afterwards , by mixing their own inventions in stead of the supper of the lord , but it had that name at first ) because all others were sent away ; and only such as were of the church and accounted godly stayed . reasons . . the nature of it , being the seal of the covenant of grace requires it , it must be supposed that all which come hither must be in covenant with god. the condition of the covenant of grace , is , believe and be saved , therefore it is appointed for believers . secondly , it is the ordinance of spiritual nourishment , there must be first life before there can be any nourishment received in . if it be appointed to nourish and increase grace , then surely there must be grace before . thirdly , we are required to examine our selves , cor. . and of our godliness , examine what work of god hath been upon the soul. fourthly , it is a sacrament of communion with god and with the saints , and what communion hath light with darknesse ? or , what fellowship hath christ with belial ? all ignorant prophane scandalous persons , and such as are meerly civil are hence excluded . conversion is sometimes ( and that improperly in scripture , as matth. . . ) taken for the renewed exercise of faith and repentance in one that is already converted , but the question is , whether the first work of regeneration , the infusing of the first habits , principles and seed of grace , be effected by the lords supper received ? it is one thing to be converted at a sacrament , another to be converted by the sacrament ; there is some expounding , praying . it is one thing intentionally to convert as an institution , and another accidentally to convert as an occasion . philip goodwins evangelical communicant . the assembly upon these grounds thought it fit that scandalous sinners ( though not yet cast out of the church ) should be suspended from the sacrament . . because the ordinance it self must not be prophaned . . because we are charged to withdraw from those who walk disorderly . . because of the great sinne and danger both to him that comes unworthily , and also to the whole church . the scriptures from which they did prove all this were matth. . . thess. . , , . cor. . . to the end of the chapter , compared with iude v. . tim. . . another proof added by the assembly , was this , there was power and authority under the old testament to keep unclean persons from holy things , levit. . . numb . . . chron. . . and the like power and authority by way of analogy continues under the new testament , for the authoritative suspension from the lords table , of a person not yet cast out of the church . wicked men ( saith master hildersam ) should not be admitted to the table of the lord , ezra . . holy things are prophaned thereby , ezek. . . cor. . . there should be a publick confession for scandalous sins . david was more honoured for this , psal. . then dishonoured for his sinne . salomon left his ecclesiastes as a monument of his repentance . paul frequently mentions his faults , tertul. de poenit . and others speak of it . ebrius , infantes , erroneus , atque furentes , cum pueris , domini non debent sumere corpus . it was their great sinne in the church of corinth , that they did not cast out the incestuous person , and it was a commendation to that church , revel . . that they could not endure the nicolaitans . a prophane person in augustines , chrysostoms time , tertullians and cyprians time , in pauls , in iohns time , could not come to the sacrament . they are called tremenda mysteria , mysteries which the soul is to tremble at , the fathers call it the most terrible day and hour , as if it were a day of judgement . this suspension is called by the schoolmen , excommunicatio minor . the power of suspending one from the sacrament , is given not uni , but unitati , to the eldership , not to any one either minister or elder . m. gillesp. aarons rod bloss . l. . c. . church-officers should not admit all promiscuously , but be careful whom they admit to the supper . that they be not cruel to the souls of them they admit , and to the nation , and their own souls , by being guilty of other mens sinnes . pareus said to those of heidelberg , when i see your sacrament prophanation , i wonder not at the warre . of receiving with the wicked . it is lawful to joyn with a known unsanctified man in the service of god , sam. . , , christ knew iudas to be an hypocrite , a devil , a traitor , yet admitted him to be at the last passeover which ever he received , though not to the supper ▪ for that was not administred till his departure , not because it had been unlawfull to have received with him . because the lord who commandeth his worship , never puts in any such limitations and exceptions , unlesse a wicked man be present . object . christ was the son of god , and as so knew the theft and hollowness of iudas , and therefore his example in this case cannot be our warrant . answ. though he did know as god his wickednesse , yet he did receive the passeover with him as man , and how he came by the knowledge of his faultinesse it matters not , since he knew him faulty . therefore our saviour also went up to the usual feast , and to the temple , when he was sure to meet there with the most abominable scribes and pharisees , sam. . . hannah and elkanah went up to the house of god to shiloh to worship there with the sons of eli , hophni and phineas , there not alone with wicked people but priests they did partake in divine service . some endeavour to prove out of sam. . . that wicked men by coming to the sacrament do pollute it , because the sinful carriage of eli's sons , caused men to abhorre the offering of the lord : but note the reason why the offering became abominable , because they offered not the sacrifice according to the commandment of god , they would not have sodden flesh but raw : if the doctrine of the sacrament be corrupted , if it be celebrated under one kinde , if water be mingled with wine , this is to pollute the ordinance . object . we are commanded to separate our selves from the wicked , and to come out from amongst them . cor. . . answ. we must indeed come out from amongst those which do serve false gods , and separate our selves from the familiar society of wicked persons , but other separation was never practised by any prophet or apostle , or ever meant . immediately there it follows , touch not the unclean thing , that is , do not joyn with others in their pollutions , ephes. . , , . some say he speaks to professours of christian religion concerning heathens , to leave familiar fellowship with them , as joyning in marriage , and the like , which is the thing he had spoken of immediately before . to have none good is the property of a church malignant , to have all good and none bad is the property of the church triumphant , to have some good and some bad is the property of the church militant . men openly wicked and scandalous should be cast out of the congregation of saints , but it follows not that because such should be cast out and be not , therefore others should abstain from the assemblies of the saints . the brownists abstain from coming to the word and sacrament amongst us , because many openly prophane and known wicked men are admitted to our assemblies , therefore they think they cannot with good conscience serve god with such persons , but no good man in the scripture did therefore withdraw himself from the temple or their synagogues . see m. hilders . on iohn . . this ordinance ( saith m. burroughes a ) must be received in a holy communion , or in a communion of saints , cor. . , . therefore all that come to receive the sacrament , must so come as they must be one body , one spiritual corporation . this sacrament ( saith he b ) is not defiled to the right receivers of it , meerly because wicked men are present there , but because the congregation neglects their duty of casting out the wicked from thence , when they discover themselves . the example of the incestuous corinthian , cor. . ( saith he ) is a plain place for it , a little leaven leaveneth the whole lump . the lump there is the church communion , and the leaven the incestuous person ; while this leaven continues , if you do not your duty to cast out this scandalous person , your whole lump , your whole communion will come to be defiled . particular persons and communicants come to be defiled in this , if they neglect the duty that belongs unto them as christians , matth. . , , . if thou ●ast done this duty to all scandalous persons in the congregation , then the sinne be upon the church , thou maist receive the sacrament with comfort , though wicked men be admitted there . as i never found one word in scripture where either christ or his apostles denied admittance to any man that desired to be a member of the church , though but onely professing to repent and believe ; so neither did i ever there finde that any but convicted hereticks , or scandalous ones ( and that for the most part after due admonition ) were to be avoided or debarred our fellowship m. baxters saints everlasting rest , c. . sect. . see more there . the rest of the congregation is not polluted by the mixture of unworthy persons with them , unlesse they be consenting to their wickednesse , no more then in the duties of hearing and prayer with the wicked in a mixt congregation . m. l●fo . princip ▪ of faith and a good consc. c. . for that objection , a little leaven leaveneth the whole lump . answ. this is a metaphorical speech , the meaning of it is not , that one or two sinners cause the whole congregation to be so corrupt and unpleasing to god , that whosoever joyneth with them is polluted , but alone this , one sinner suffered and not punished , the infection spreads farther and farther . objection . we are commanded not to eat with a brother , if he be so and so . answ. it signifieth to have familiar civil society with them , in inviting them or feasting them . but if one may not have familiar civil conversation with such , much lesse may he eat with them at the sacrament . it follows not , for in withdrawing our selves from them we punish them , and shew our dislike of them , but in withdrawing our selves from the sacrament , because of them we punish our selves . the church of israel in the time of hophni and phineas was a mixt multitude . in the time of christ the church of ierusalem , for they plotted christs death , and had decreed to cast out of the synagogue every one that should confesse him . mr downame * saith , none ought to refrain coming to the lords table , because they see scandalous sinners and unworthy guests admitted . for . the apostle , cor. . . doth not enjoyn us to examine others but our selves . . because the apostles , yea even christ himself did joyn with those assemblies in the service of god , and particularly in the use of the sacraments which were full of corruptions , both in respect of doctrine and manners , as viz. this church of corinth it self . see cor. . . the word usually signifies to be drunk , and here they are sharply reproved for a great fault . . because one mans sinne cannot defile another , nor make the seals of the covenant uneffectual to him who cometh in faith and repentance , and even hateth that sinne which he seeth committed , especially when he hath no power committed unto him by god and the church , of repelling the wicked from this holy communion . . because the punishment denounced against unworthy receivers is appropriated to them who thus offend , and reacheth not to the innocent because they are in their company , cor. . . it were much to be desired ( saith m. downame ) that all wicked persons were excluded from this outward communion with the saints ( for what have dogs to do with holy things , or swine with pearls ? ) and it were a great comfort to the godly if none but such as are like unto themselves , had fellowship with them at this feast ; our love , zeal , and devotion is more enlivened in this action by our mutual prayers , when with one minde and heart we joyn together , yet it should not wholly discourage us from coming to this sacred feast ( though wicked persons be there present ) if we our selves be duly prepared . for though we would not willingly eat with slovenly persons , nor permit them to put their unclean hands into our dish , yet if we have a good appetite and cannot help it , we will rather admit such inconvenience then for want of food pine with hunger . theodosius the emperour being a man guilty of rash effusion of bloud , coming upon a sabbath-day to the place of publick worship , would have received the sacrament : ambrose seeing him coming , goes and meets him at the door , and speaks thus to him , how dare those bloudy hands of yours lay hold on the body and bloud of christ , who have been the shedders of so much innocent bloud ? which speech did so startle him that he went away and was humbled for his sinne , and afterwards came and made his publick confession , and then was received in . whence we may see that kings , yea emperours have been kept back from the sacrament . * the canons of our church ( can. . ) straitly charge every minister , that he shall not in any wise admit to the communion any of his flock which are openly known to live in notorious sin without repentance . whether iudas received the sacrament of the lords supper ? m. gillespie in his aarons rod blos●oming , chap. . holds he did not , and chap. . questions , whether he received the sacrament of the passeover that night in which our lord was betrayed : and chap. . saith , if it could be proved that iudas received the lords supper , it maketh nothing against the suspension of known wicked persons from the sacrament . one saith , the evidence of this fact hath ever appeared so fully to the church , that this alone hath been ground sufficient to deduce their right of free admission . d. drake in his barre to free admission to the sacrament , pag. , . urgeth reasons that iudas did not receive the sacrament , and saith , that it makes nothing for free admission if he did . m. selden de synedriis veterum ebraeorum cap. . saith , seriò perpendatur , judam ipsum , furem , proditorem , scelestissimum , hisque nominibus satis notum & publicè peccantem in ipsa institutione cum reliquis undecim , sacramenti eucharistiae , juxta plerosque & veterum & recentiorum , participem fuisse , nec omninò ea interdictum . he hath much more there out of divers ancient and modern writers to confirm that opinion . at what time the lords supper was instituted : christ instituted it at night , because occasion so required : we have not the like occasion , therefore are not bound unto it . in trajans and tertullians time christians did celebrate the sacrament before day , * tempore antelucano , because of persecution they durst not receive it in the day time ; in st augustines time , tempore antemeridiano , so now . it behoved that christ should suffer at the time of the passeover , to shew himself the true passeover , cor. . . and immediately after the eating of the last passeover should institute this sacrament , to shew that now he abrogated the jewish ordinance , and did appoint this in stead of it . a fair intimation that baptism follows in the room of circumcision , as the lords supper doth the passeover . the consideration of this circumstance should be of great force to make us respect and reverence the sacrament , seeing christ instituted it then when he was about to depart out of this life , and to suffer death for us : we usually remember the words of a dying friend . the elements of the eucharist : they are two , not only differing in number , but also in their kinde , bread and wine , the first of which is solid and belongs to meat , the later liquid and serves for drink . the body is sufficiently nourished if it have bread and drink . christ cals himself both , iohn . . bread because it strengtheneth the body is therefore called christs body , and wine because it turneth into bloud , is therefore called christs bloud . isidor . these two creatures are , . of ordinary use , not rare , gotten in every countrey . . such creatures as god of old made representations of his grace , isa. . . and . . . they are creatures best in their kinde , of all things we eat , bread is most nourishing and universally necessary for all kinde of bodies , panis à pascendo , and wine of all drinks . cor. . . we are all one body , in as much as we are partakers of one bread . the analogy standeth thus , as many grains of corn make one loaf of bread , and many grapes make one measure of wine in the cup : so , many christians partaking faithfully of this sacrament become one mystical body of christ by the union of faith and love . the lord hath appointed those elements to shew that men should come with an appetite and thirsting , to receive the sacrament in ancient times was as much as desiderare , è cujus manu desideravit . in baptism we have one sign as the material part , in the supper we have two signs , partly to note out our whole , full , and perfect nourishment in christ , having whatsoever is requisite for our salvation ; and partly to shew a fuller remembrance of his death , for the wine which is a figure of his bloud , doth as it were represent it before our eyes . attersol of the sacr. l. c. . vide aquin. sum parte . quaest. . art. . there are two representing signs in the sacrament of the lords supper : . that we might know tha●●● christ w● have whole and perfect spiritual nourishment , and whatsoever is ●●q●isite to ●al●●●ion . . for a more ●●vely representation of christ his death and p●ssion , in which his bloud was separated from his body . these elements are to be administred in both kindes severally ; christ at his last supper delivered first bread by it self , and then wine , and not bread and wine together in a sop , or bread dipt in wine . in the sop the wine is not d●un● but eaten . of receiving the sacrament in both kindes , bread and wine . the communion was instituted by christ in both kindes , as three evangelists shew mark . . & luke . . matth. . . it was administred by the apostles in both kindes , cor. . , . & . . it was received in the ancient church for the space of fourteen hundred years in both kindes , as it is confessed by their own councel of constance , and that of trent also . this was constantly practised in the church for divers hundred years , untill the councel of constance in the year of the lord . some northern councels there are ( saith bellarmine tom. . de sacr. eccles. l. . c. . ) where wine is not to be had , therefore for uniformity sake the church thought fit that every where the sacrament should be administred but in one kinde . although there be not wine or wheat in some countreys , yet it may easily be carried to all , as much as sufficeth for the use of this sacrament . aquinas part . . quaest. . art. . object . some ( saith bellarmine ) are abstemious and abhorre wine , they cannot endure it , and it may offend sickly persons . answ. extraordinary cases must not justle out ordinary laws and custom , vinum in modica quantitate sumptum non potest multum aegrotanti nocere . wine moderately taken cannot much hurt the sick . aquin ubi supra . object . whosoever shall eat this bread or drink this cup unworthily , shall be guilty of the body and bloud of christ , the conjunction or ( say they ) doth so dis-joyn both kindes , that it is free to take one without the other . answ. if this be true , then it shall be lawful also to take the cup without the bread , that disjunctive is put not for that it is lawful to take one kinde and omit the other , but that greater caution may be used , and he spake of both severally , because irreverence may be used in both signs , and to shew that it sufficieth not to carry our selves holily in part , unlesse we finish the whole action holily , otherwise in the same place bread and wine are joyned together eight times . object . act. . . & . . answ. suppose the bread of the lords table be there meant , yet it is a synecdoche whereby the part is put for the whole , otherwise you may as well say they had no thanksgiving , because luke maketh only mention of prayers , as to say they had not the cup , because mention is made only of bread , vers . ▪ speaking of the common table ( from the similitude whereof the lords table is taken ) he useth the same phrase of breaking of bread without making mention of any drink , he saith breaking bread they took bread , which can hardly be said of the lords supper . christ as fore-seeing the sacriledge of the papists commandeth all , not to eat of the bread , but to drink of the cup , matth. . . mark . . cor. . . and mark saith , they all drank of it . certainly i perswade my self , that our saviour expressed the note of universality , viz. in delivering the cup to all , saying , drink you all of this : and not so in giving the bread , of set purpose , to prevent that abuse which the romish church of late hath brought , by taking away the cup. as in like manner the apostle saith of marriage , it is honourable in , or amongst all men , heb. . . and he saith not so of virginity or single life , although it be honourable , because the holy ghost foresaw , that some hereticks would deny marriage to be honourable amongst all , and prohibit it to some , viz ▪ the clergy . which two texts of scripture the romanists leudly pervert , and ridiculously contradict themselves in the interpretation of them , extending all to the laity in the one , and excluding the clergy ; and extending all to the clergy in the other , and excluding the ●aity : marriage is honourable among all , say they , that is , all , save priests . drink you all of this , that is , all , save the people . doctor featleys grand sacriledge of the church of rome , ch . . drink you all of this , saith the author of the sacrament : he saith not expresly , eat you all of this ; as foreseeing that impiety , which in time humane presumption should bring in upon and against his own institution , fulfilled in the church of rome at this day . b. mountag . answ. to the gagger of protest . sect. . the papists say , that the universal particle all belongs to the twelve apostles , who were priests , say they , and alone present at the institution of this first supper , and therefore it belongs only to priests , not lay-men , and they receive the bloud with the body ratione concomitantiae . by this reason they may as well take away the bread from the people . the apostles in the first supper did not represent the order of priests , but the whole church of communicants , and christ administred the sacrament to them not as apostles , but as disciples , therefore paul extends this particle all , to all the christians in the church of corinth , and to men of all order , condition , state and sex , cor. . , , , , . the sacrament represents christs death and his bloud shed out of his veins , matth. . , . that helena of concomitancy , which the lutherans also admit , ( as we may see in * gerhard ) doth abound with so many absurdities , and was so unknown to antiquity , that it is a wonder that judicious men will defend it , only that they may maintain their figments of consubstantiation and transubstantiation . this argument from concomitancy proveth as well that they may drink the wine only , and not receive the bread . . though christ wholly be sealed to us in the use of the bread really , yet not wholly sacramentally . vide p●cher . de missa cap. . object . bellarmine de eucharist l. . c. . saith , there is a plain difference between the bread and cup , for cor. . he saith of the bread absolutely do this , but of the cup conditionally , as oft as ye do it , therefore those words do not signifie that the cup should alwayes be given when the sacrament is administred , but they only prescribe the manner , that if it be so , then it should be done in memory of christs passion . answ. but this is a most frivolous cavil , for the words do both command the thing , and also shew the end of doing it . in the verse immediately following the apostle hath those words , speaking as well of the bread as cup. as often as ye eat of this bread and drink of this cup. therefore there is one and the same reason of both , the bread and the cup. we must take and eat the one , and take and drink the other , and whensoever we do so we must do it in remembrance of christs death . object . more irreverence will be shewed to the sacrament by spilling of it , to which in a great multitude of communicants the wine must needs be subject to . answ. reverence due to the sacrament consists in a religious partaking of it , not in a necessary abstinence from one of the elements . the papists have cut out their sacrament according to the measure of their doctrine , for as they teach christ to be but half a saviour , by making their works joynt-purchases of their salvation with him , so they minister half a sacrament of salvation . cartw. against the rhem. on iohn . our practice and profession is the receiving the communion in both kindes : for which i joyn issue with all papists living ; that it is the prime , original institution of our saviour , which giveth birth and being to a sacrament ; that it is sacriledge to alter it therefrom ; that it was never otherwise used in the church of god , for above two thousand years after christ. let all the papists living prove the contrary , and i will subscribe to all popery . b. mountag . answer to the gagger of protest . sect. . this was the custom in all the fathers times , as i could deduce almost out of every one . this is every where the custom in all the world unto this day , but in the romane exorbitant church , as cassander saith ; and was not quite abolished in that church till about thirteen hundred years after christ , and by much art , colluding and fine forgery , was retained from being cast out of that church in the late conventicle of trent , only kept in for a faction , but mightily opposed by learned , honest and conscionable catholicks . id. ibid. first , if none may drink of the consecrate wine but the priests , then none should eat of the bread but priests , for to whom christ said , take and eat , to those he gave the cup , and said , drink ye : the signs being both equal , all communicants must drink of the one , as well as eat of the other , there being the same warrant for the one that there is for the other . secondly , the cup is a part of christs will and testament , galat. . . hebr. . , . the dead mans will may not be changed . the lords supper is a sacrament proper to the new testament , luke . . thirdly , the bloud of christ shed upon the crosse belongeth not onely to the pastors and teachers , but to all the faithfull that come to the table of the lord , matth. . . luke . . why then should the cup of the lord be barred from them ? fourthly , all the faithful that come to the lords table must shew forth his death untill be come , and this is done by them as well by drinking of the cup as by eating of the bread , therefore all the communicants must receive the sacrament under both kinds . to which these reasons may be added : . from the institution , for christ commanded them to drink the wine as well as to eat the bread , therefore this is a violation of gods command . . the apostle bids every one to try themselves , and so to eat of that bread and drink of that wine , so they did not only eat and drink then , but they were commanded so to do . . to celebrate the sacrament otherwise , is to make void christs two main ends in appointing the sacrament , . to represent his death and bloud shed out of the veins . . to shew that christ is full nourishment to the soul , as bread and drink to the body . the bread and wine being the matter of the sacrament may not be changed in the lords supper . reasons . . the institution of the supper , and the example of christ himself , whom the church is to imitate and follow , cor. . . . no other signs are so significant and effectual as these are for this purpose , to strengthen and comfort them that are in trouble and almost in the present estate of death , psal. . , . prov. . . . the matter and form of every thing do constitute its essence : so it is in the sacraments , where the signes are the matter , and the words of institution the form . . if the bread and wine might be changed in the supper , and yet the sacrament in substance remain : then in like manner , water in baptism might be changed , and yet be true baptism : but the minister cannot baptize with any other liquour or element , then with water , as the matter of that sacrament . . if we grant a change in the signs at the pleasure of men , why may we not also change other parts of the sacrament ? why may we not in stead of the minister appointed o● god and called by the church , admit private persons , and receive other alterations inforced upon the church by the papists ? bucan institut . loc . . beza epist. . think , that where there is no store of bread and plenty of wine sufficient for this purpose , some other thing may be taken in stead of them . thus it may come to passe ( saith attersol ) that we shall have nothing which christ commanded and sanctified by his example , and yet boast that we have his supper , and do that which he appointed . for whereas we make four outward parts of this sacrament , the minister , the word , the signs and the receiver : there are which hold there is no necessity of the minister : others , that there is no necessity of the words of institution : others , that there is no necessity of the signs : others , that there is no necessity of the receiver : so if we once admit any alteration in any of the parts , we open a gap to all innovation , and being in great uncertainty in the sacraments . whether the breaking of the bread be an indifferent ceremony . some make the breaking of the bread to be simply necessary , and an essential part of the supper , so that without it there can be no sacrament . . because the sacrament is called the breaking of bread , and this breaking of bread is said to be the communion of the body of christ , ● cor . . . others make this breaking to be meerly indifferent and not necessary ▪ accidental , and not of the substance . . others * hold a middle way between both extreams , that it is necessary , yet not as an essential but an integral part . the ceremony of breaking bread was continually observed by christs first institution , by the practice of the apostles , by the ancient and universal custom of the whole church of christ , as well greek as latine . this act of breaking of bread is such a principal act , that the whole celebration of this sacrament hath had from thence this appellation given to it by the apostles to be called breaking of bread ; it is also a symbolicall ceremony betokening the crucifying of christs body upon the crosse , corinth . . . but the papists yet doe not break it but g●ve it whole , and this they pretend to doe for reverence sake , least some crums of bread should fall to the ground . three evangelists mention the breaking of the bread . it is not material whether the bread be broken or cut , but it is more probable that christ broke it from the custom of the jews , saith vossius : but balduinus the lutheran a saith , they receive a perfect sacrament who intermit this fraction in the use of the supper , because christ broke the bread that he might distribute it , therefore say gerhard b and he , perinde est , sive in ipsa actione coenae , sive antea ●rangatur . balduin quotes beza , aretius , zanchius to that purpose , to shew that ●raction may be omitted in the very act of the supper . but zanchy in an epistle to a noble man hath this passage . the bread is to be broken before the people after the example of christ , the apostles and all the ancient church , and also to expresse the mystery of the passion and death of christ which are lively represented by that action . the breaking of the bread signifies : . how we should be broken in humiliation for our sins , and the pouring out of the wine , how our bloud and life should be shed and poured out for our sins , if we had that we deserve . . they represent unto us how the body of christ was broken , and his bloud poured out for our sins . m. perkins . not the palatine , the french or english churches have lately invented or brought in the breaking of the bread , but the whole apostolical , ancient church above years ago , and since that time have used it according to christs command , do this . paraeus de ritu fractionis in s ▪ eucharistia . c. . see his th chapter , where he shews how frivolous that argument is , frangere , hebraica phrasi nihil aliud est , quàm distribuere , and gives this rule , where ever in scripture the word break concerning bread is put alone , it is an hebraism , and signifies to distribute , because the hebrews above other nations used not to cut bread with a knife , but to break it with their hands , when they took it themselves , or gave it to others to take , but when the word ●ive is expresly added to it , it signifieth the true breaking or dividing of the whole bread into parts , as matth. . . mark . . luke . . matth. . . mark . . and in the institution of the supper , mat. . . mark . . luk. . . it is not necessarily required , that the lords supper be administred in unleavened bread . for bread is often times named and repeated : but the word ( unleavened ) is never added . wherefore as it is in it self indifferent whether the wine be red or white , and whatsoever the kinde or colour be ( if it be wine : ) so it is not greatly material whether the bread be leavened or unleavened , so it be bread . attersol of the sac. l. . c. . the papists pretend the institution of christ , who ( say they ) made the sacrament of unleavened bread , instituting it after he had eaten the passeover , which was to be eaten with unleavened bread , according to the law of moses , neither was there any leaven to be found in israel seven dayes together . we deny not ( saith attersol a ) but christ m●ght use unleavened bread at his last supper , having immediately before eaten the paschal lamb , yet no such thing is expressed in the gospel . the evangelists teach , he took bread : but make no mention or distinction what bread b he took , nor determine what bread we should take , no more then limit what wine we shall use , but leave it at liberty to take leavened bread or unleavened , as occasion of time , place , persons , and other circumstances serve , so we take bread . if christ on this occasion used unleavened bread : it was because it was usual , common and ordinary bread at that time , as we also should use that bread which is common . it is therefore no breach of christs ordinance , nor a transgression of the first original institution of the lords supper , to eat either the one or the other . the papists give a mystical reason why the bread must be unleavened , because hereby is signified our sincerity , but this is ridiculous , for if unleavened bread because it is unmixed must signifie my sincerity , then the wine because it is mingled with water must signifie my duplicity and hypocrisie . whether it be leavened or unleavened bread , we will not strive , but take that which the church shall according to the circumstance of the times and persons ordain , yet this we dare boldly say , that in the use of leavened bread we come nearer to the imitation of christs action then those which take unleavened . for our saviour took the bread that was usual and at hand , there being only unleavened bread at the feast of the passeover , and no other to be gotten . we therefore taking the bread which is in ordinary use , and causing no extraordinary bread to be made for the nonce , are found to tread more nearly in the steps of our saviour christ. therefore ( unlesse you will renew the jewish passeover of banishing all leaven at the time of the holy communion ) your precise imitation of unleavened bread is but apish a . although azymes were used by christ , it being then the paschal feast , yet was this occasioned also by reason of the same feast which was prescribed to the jews : protestants and papists both grant it not to be of the essence of the sacrament that it be unleavened , but in its own nature indifferent b . when the ebionites taught unleavened bread to be necessary , the church commanded consecration to be made in leavened bread . the grecians use leavened bread , the papists unleavened , and that made up in such wafer-cakes that it cannot represent spiritual nourishment . we hold either indifferent , because in the institution we reade of bread without commanding leavened or unleavened . de panis qualitate nos non contendimus , si modo verus sit & solidus panis ; quod de hostia papistarum , vix potest affirmari . ames . bell. enerv. tom. . disp. . cassander himself complaineth that the papists bread is of such extream thinnesse and lightnesse , that it may seem unworthy the name of bread . whereas christ used solid and tough bread which was to be broken with the hands , or cut with the knife . the custome of the christian church by the space of above a thousand years , was to put upon the sacred table , after christs and the apostles example , a solid loaf which was broken into pieces among the communicants : for all the people did communicate . now this quantity of bread is reduced into round and light wafers , in the form of a peny , whereof they give this mystical reason , because that christ was sold for thirty pence , and because that a peny is given for a hire unto those that have wrought in the vineyard , matth. . . upon these hostes they have put the image of a crucifix . pet. du moulin of the masse , lib. . cap. . & lib. . cap. . the use of the wafer-cake is defended by the papists and some lutherans , as gerh. loc . commun . tom. . de sacra coena , c. . but christ used it not whose action is our instruction , and also there is no analogy , or a very obscure one between the sign and thing signified . whether it be necessary to mingle water with the eucharistical wine . aquinas * saith , water ought to be mingled with wine , but it is not de necessitate hujus sacramenti . some papists for mingling water with wine pretend the antiquity of councels and fathers : but we say , . there is no such thing in the institution . . the authority of these is not divine but meerly humane . . it was an ancient custom in tertullians time to give milk and honey in baptism to the infant , yet the papists themselves do not keep it : so that unlesse we had christs institution we cannot do it , especially knowing that it is dangerous to add to any essential part of the sacrament such as the wine is . but then they are most ridiculous , when they will make a mystical signification in this , that the union of the water with the wine must signifie the union of the people ( which is denoted by waters , revel . . ) with christ ; thus bellarmine . but it signifies not this union either naturally , for then it would signifie so in common feasts : nor by divine institution , for then then the scripture would have delivered it . besides rev. . great waters ( not a few drops ) signifie the people , and that not of believers , but heathens , and if it signifie the communion of the people with christ , why do they deny it them ? the drink then used being called the fruit of the vine , matth. . . it is evident that there was no mixture of water , for then it had not been the fruit of the vine , but another drink compounded of water and wine . some say this reason is not of force , for he that drinks vinum dilutum ; drinks the fruit of the grape as well as he that drinks merum . and therefore that our saviour christ and his apostles ever mingled water with wine in the sacramental cup , cannot be shewed by any testimony out of the word of god. as for the water gushing forth with the bloud out of our saviour christ , it is frivolous : the wine in the cup is not a sacrament of the bloud of christ which was shed after that he was slain , but of the bloud which he shed before his death . this was an ancient custom , iustin martyr makes mention of it , and cyprian pleads for it , yet iansenius doth ingeniously confesse that there are evident testimonies of scripture for wine , but none for water , though bellarmine * impudently affirm , that there is as much proof for the one as the other , viz. tradition for both , scriptures for neither , and labours violently to wrest the plain places another way , yet at length he doth not deny , but it is calix domini , though there be no water in it , and he tels us that the greater part of divines hold , that water is not de necessitate sacramenti . iansenius saith , it appears by scripture , though not expresly , yet implicitely , that there was water in the cup which christ consecrated , because there was wine in it , and in those hot countreys they used not to drink meer wine , but allayed with water , this is an uncertain conjecture . the beginning of it was lawful , because there were in the church that could not beat the strength of the wines , especially in the east and south countreys where the wines are strong . the christians in the primitive church had a custom of mixing water with the wine ( as there came water and bloud out of christs side ) which how ever it might have a natural reason because of the heat of the countrey to correct the heat of the wine with water , yet it was by them used for a mystical sense to expresse the mixture ( whereof this sacrament is an effectual instrument ) of all the people who have faith to receive it with christs bloud , water being by the holy ghost interpreted for people and nations . the aquarii used onely water in the eucharist in pretence of sobriety which cyprian confuted onely upon this ground , viz. that this practice was not warranted by the institution of christ , wherein christ ordained wine and not water only . in the scripture we finde the fruit of the vine , but not water , therefore we account not that to be of any necessity in the celebration of the lords supper . in the primitive church water was used first of sobriety , then of ceremony , at length it grew to be counted of necessity . dr fulk against martin . of the consecration of the elements . christs actions in the administration of the sacrament were four : first , he took bread into his hand , and so likewise wine , which signifies the purpose of god decreeing to give jesus christ in the flesh to work out our redemption . secondly , christ blessed it , and gave thanks , and sanctified it to that use by his own prayer to god , which as it is effective to make the elements now fit for a spiritual use , so it is significative representing the action of god , wherein he fitted christs manhood in the fulnesse of his spirit and power , to work out our redemption . thirdly , he brake the bread , which signifies the action of god satisfying his justice in christs manhood for the sins of all the elect by breaking him in the garden , and on the crosse especially , besides other sufferings throughout his life , and by rending his soul and body asunder . fourthly , christ gave it to every one , signifying that god doth offer particularly to every one , and give to the elect the body and bloud of christ , with the merit of . it , and power of the same to blot out their sins , and free them more and more from the same . the text saith of the bread , he blessed it , and of the cup , when he had given thanks . by the which word blessing he implieth a consecration of this sacrament . the papists attribute it to the repetition of these words , hoc est enim corpus meum , for this is my body , for this is my bloud . hence they call them verba operatoria , and say , there is such a power and operation in them , that by them the bread is turned into the body of christ. the elements of which the sacrament is composed are natural , the things having nothing of themselves whereby they may be sacraments , and therefore an institution is necessary , whereby they may be made what they are not . now we say this is done by reciting the institution of christ , and by prayer . the papists order that the priest should reade all the other words with a loud voice , yet when he comes to this , for this is my body , he speaks it secretly , so that none can hear him , and this is one of their reasons , because christ prayed alone , what is this to the consecration ? did he so at the sacrament time ? . the minister or priest speaks it secretly , because if he speak aloud , he cannot be so intent to what is said ; why then do they command such loud noise by their organs in singing ? how can they be attentive then ? . least that form of words should be vilified , why not then in baptism ? it is most expedient , . for the receiver to receive the bread and cup into his hand : this custome ( saith vossius ) was long in the ancient church . it is unseemly to have the bread put , or the wine poured into the mouth by the minister ; this custom came from a superstitious worshipping of the signs . . the receiver must eat the bread and drink the wine , which signifies the particular applying of jesus christ with all the benefits of his mediation to ones own soul. whether christ be corporally present with the symboles in the eucharist ? corpore de christi lis est , de sanguine lis est . lis est de modo , non habitura modum . christ is ascended into heaven , and he is contained there , acts . . till he come to judgement , therefore he is not there under the shape of bread and wine . see matth. . . iohn . . acts . . . all the circumstances about the first institution of the sacrament do declare that christ was not bodily there , especially christ eating and drinking of it himself , which cloppenburg a , peter du moulin b and d. featley c hold , urging matth. . . & mark . . for that purpose . those words ( say they ) necessarily imply , that before he uttered them he had drunk of the cup which he gave to them . aquinas d also holds this , and the fathers likewise , saith peter du moulin . the nature of the action ( saith peter du moulin in the place last quoted ) required that christ should communicate to shew the communion he had with us , as also he did partake of our baptism , matth. . . from whence cometh the custome of the church , that the pastor first communicates , and the people afterwards . when the publick authority of this land were for the papists , subscription was not urged upon such violent and bloudy terms unto any articles of their religion , as unto that of the real presence . d. iack. epist. to the read. for the same christ was not visibly at the table and spake , and yet invisibly under the bread and wine , he did not eat and drink himself . the end of the sacrament is a remembrance of christs death , do this in remembrance of me , and you shew forth his death till he come . now how can there be any remembring of him when he is present . his corporal presence and eating is made unprofitable , iohn ▪ . though christ said , his flesh was meat indeed , yet he did not mean that it should be eaten and and drunk corporally : the flesh profiteth nothing , but his words are spirit and life . our union and conjunction with christ is inward and spiritual , which consists in faith and love ; it is true we are united to his body , but not after a bodily manner . it is against reason and sense : we believe christ to be present spiritually in the hearts of the communicants , sacramentally in the elements , but not corporally . real is , . opposed to that which is imaginary , and importeth as much as truely . . to that which is meerly figurative and barely representative , and importeth as much as effectually . . to that which is spiritual , and importeth as much as corporally or materially . the presence of christ in the sacrament is reall in the two former acceptions of real , but not in the last , for he is truly there present and effectually , though not carnally or locally . doctor featleys transubstantiation exploded . really and corporally are not all one , that which is spiritually present is really present , unlesse we will say that a spirit is nothing . the bloud of christ is really present in baptism to the washing away of sinne . christ is really present to the faith of every true believer , even out of the sacrament . downs defence against the reply of m. n. we deny that christ is so present in the sacrament under the forms of bread and wine , as that whosoever receive the sacrament , do truely receive christ himself . the papists say , christs natural body is present ; we , that the merit and vertue of his body broken upon the cross and of his bloud shed upon the cross is present to the believing soul in the sacrament . the body of the sun is in heaven in its sphere locally and circumscriptively , but the beams are on the earth . and when the sun beams shine into our house , we say , here 's the sun , though it be the beams not the body of the sun. so the scripture saith of the sacrament , this is my body , christ ascended up into heaven : as for that exception , he is visibly in heaven , but invisibly here , it answereth not those testimonies which prove he is so there that he is not here , mat. . . q. d. he could not be in both places at once , an angelical argument . aquinas saith , it is not possible by any miracle , that the body of christ should be locally in many places at once , because it includeth a contradiction by making it not one , for one is that which is not divided from it self . it is impossible ( say the papists ) according to the course of nature , but not absolutely impossible , by divine miracle it may be . consubstantiation overthroweth the grounds , . of reason , the body of one and the same man cannot be present in many places all together , but must needs remain in some definite and certain place . . religion , because christ was taken up into heaven , there to abide till the end of the world . it was above a hundred years before transubstantiation . they did adore christ as co-existent with the bread which perhaps gave occasion to averroes to say , that christians did adore their god and then eat him . averroes his resolution was , quandoquidem christiani adorant quod comedunt , sit anima mea cum philosophis . the quarrel between luther and zuinglius was about christs presence in the sacrament , which luther held to be by way of consubstantiation , which how it could be unlesse the body of christ were every where , zuinglius and others could not conceive . luther being pressed therewith , he and his followers not being able ▪ to avoid it , maintained that also . but how ? by reason of the hypostatical union and conjunction thereof with the word . for the word being every where , and the humane nature being no where severed from it , how can it be , say they , but every where ? the humanity of christ according to its essence or natural being is contained in one place , but according to its subsistence or personal being may rightly be said to be every where . zanch. misc. iud. de dissid . coen . dom. and d. field , lib. . c . of the church . the papists constant doctrine is , that in worshipping the sacrament they should give unto it , latriae cultum qui vero deo debetur , as the councell of trent hath determined , that kinde of service which is due to the true god , determining their worship in that very thing which the priest doth hold betwixt his hands . this is artolatry , an idolatrous worship of the bread , because they ado●e the host even as the very person of the sonne of god. it is true , they conceive it not bread , but the body of christ , yet that doth not free them from bread-worship , for then if the heathen did take his stone to be a god it did free him from idolatry . hence , saith a * jesuite , if the bread be not turned into the body of christ , we are the greatest and worst idolaters that ever were , as upon my soul , saith he , it is not . adoration is not commanded in the institution of it . . nothing is to be worshipt with divine worship but god. of transubstantiation . the word transubstantiation ( as the papists grant ) was not used of any ancient fathers , and it was not so named among them before the councel of laterane , which was years after . vocabulum ante concilium lateranense inauditum . the jesuites ( which call protestants in scorn tropists , because they defend a tropical and figurative sense in that speech of christ , this is my body ) are yet themselves constrained to acknowledge six tropes in the other words of christs institution of this sacrament , a figure in the word bread , another in eat , a third in given , a fourth in shed , a fifth in cup , a sixth in testament . b. morton of the masse , lib. . cap. . sect. . the papists to avoid one signe runne into many strange ones ; by the demonstrative hoc , they understand they know not what , neither this body nor this bread , but an individuum vagum , something contained under the accidents of bread , which when the priest saith hoc , it is bread , but when he hath muttered out meum , it is christs body . by the copulative est , is , they understand either shall be as soon as the words are spoken , or is converted unto , or by body , they understand such a body as indeed is no body , without extension of place , without faculty , sense or motion . the very term matth. . . manifestly evinceth the truth . this , what ? that which he took , viz. bread , therefore it must needs be a figurative speech , cor. . . the apostle speaking of the bread being consecrated , still calleth it * bread , six times at least . he calleth it indeed the bread , and this bread , to shew the difference of it from other bread , and the excellency of it above other bread , but yet bread . therefore it is still bread of the same substance as other bread is , though in respect of use incomparably better . and so for the wine matth. . . after consecration , he saith , i will not drink henceforth of this fruit of the vine . he doth not say in general , of the fruit of the vine , but particularly with a demonstrative pronoun , of this fruit of the vine , viz. that which he had blest and delivered to the apostles . transubstantiation was first occasioned by the unwary speeches * of damascene and theophylact , they were hyperbolical in their expressions about the real presence of christ in the sacrament . some of the ancient fathers speaking of the sacramental elements after consecration , being then set apart from common use , called it a mutation , saying that the elements were changed into another nature , but withall they expresse their meaning to be , not the changing of their substance , but their use , from being common bread and wine to become sacramental or sacred . cor. . . the apostle distinguisheth these four things , bread , body , cup and bloud , the bread and wine therefore receive no other change , but that of use , signification and relation , cor. . . he distinguisheth also bread from the body , bread is the subject of the proposition , and the communion of his body the predicate . reasons against transubstantiation : first , then christ must hold himself in his own hands , eat and drink his own flesh and bloud , for the papists say , he did eat the sacrament with his disciples . secondly , christ must needs have two bodies , the one broken and having the bloud separated from it in the cup , the other whole and having the bloud in it which holds the cup. thirdly , christs bloud then should be shed before his crucifying , and so a propitiatory sacrifice offered to god before the sacrifice of christ upon the crosse. fourthly , one body should be now in a thousand places at a time . fifthly , a true body should be without bignesse , void of all dimensions . corpus non quantum . sixthly , accidents should be without a subject , but aristotle saith , accidents are entis rather then entia . accident is esse est inesse , the very essence of an accident as it is an accident , is to be in some subject . vide aquin. a ; ae . quaest . artic. . seventhly , the same thing should be and not be at the same time , or should be before it was . eightly , this is an inhumane thing , none eat mans flesh but cannibals . ninthly , then the senses should be deceived , we see bread , we smell bread , we touch bread , and taste bread . tenthly , there is no alteration in the sign of baptism , and there is the same use of the sign of the lords supper . matth. . iesus took bread , and blessed , and brake it , and gave it to his disciples , and said , take , eat , this is my body . what our saviour took , that he blessed ; what he blessed that he brake ; what he brake , he delivered to the disciples ; what he delivered to them , of that he said , this is my body . but it was bread that he took , the evangelist so saith , and bread therefore that he blessed , bread that he brake , bread that he delivered , and bread consequently of which he said , this is my body . the universal custom of the scripture in all places where like kinde of speaking is used , plainly leades us to a figure , see cor. . . the hebrews wanting a proper word to set forth that which we mean by signifying , do ever in stead of that use the word is . when ioseph had heard pharaohs dream , he saith , the seven years of good corn are seven years of plenty , and the seven thin ears seven years of dearth , gen. . , . so the seven fat kine are seven years , that is , by way of signification and representation . so ezek. . . & dan. . . & . . whence it comes that in the new testament where the manner of speaking by the hebrews is imitated , the word is in matter of signs , is used for the word signifie . so in the parable , that which is sowed upon stony ground is he that heareth , and after . the seed is the word , luk. . . the reapers , the angels , so , i am the vine , revel . . . the ten kings are ten horns . hagar is mount sinai in arabia . . the apostle paul clearly goes before us in this interpretation , for he saith , the bread which we break is the communion of the body of christ , because it was appointed for a certain means of making us partakers of his body . our saviour said long before , viz. john . . that the flesh profiteth nothing , that is , the flesh by eating of it profits nothing , for in no other sense can it be said to profit nothing . see cor. . , . their legend tels us , that some boyes getting by heart , and pronouncing the words of consecration , hoc est corpus meum , turned all the bakers bread in the street into flesh . in the book of the conformities of st francis there is a miracle recorded for transubstantiation ; that on a time prier francis saying masse , did finde a spider in the chalice , which he would not cast out , but drink it up with the bloud . afterward rubbing his thigh and scratching where it itched , the spider came whole out of his thigh without any harm to either . it is a spiritual eating because it is wrought by the aid of the holy ghost , and this mystery is perceived by faith , which the spirit of god works in our mindes , and this excellent nourishment belongs to a spiritual and eternal life . sadeel de spirit , manducat . corporis christi . c. . a conjunction includes a presence , and as the conjunction between christ and us is spiritual , so also is his presence . of the keeping of the eucharist . we grant that in antiquity there was a custom of breaking of some pieces of bread which was blest , and sending of it home to some that were sick , or to other parishes as a testimony of communion , but this is nothing to that reservation of it in the pix , and to carry it up and down for adoration . now we say contrary , that the sacraments are no longer then the meer use of them , that they are not absolute and permanent things , but relative and transient . now that all such reservation is unlawful , appeareth . by the expresse precept even for the eating as well as the taking of it , so that if it be not taken it is no sacrament . . a promise is not to be separated from the precept , now the sacramental promise is only to the bread in the use of it , take , eat , this is my body , that is , this bread so blest , so distributed , so eaten . . the bread is called a body in reference to us , now as a stone which is a bound-mark , removed remaineth a stone , but ceaseth to be a bound-mark : so here . . as the water in baptism is not an actual sacrament till sprinkled ; so neither bread and wine unlesse used . the reserving of the eucharist which the primitive christians used for the benefit of those who either by sicknesse or persecutions were withheld from the meetings of the christians ( as in those dayes saith iustin martyr many were ) is by the papists now turned into an idolatrous circumgestation , that at the sight of the bread the people might direct unto it the worship that is due only to the person whose passion it represents . of the circumgestation of the sacrament , and the popish processions . for the solemn circumgestation of this sacrament , cassander hath confessed , that seeing it is but a late invention , it may well be omitted without any detriment unto the church , yea with emolument . some among our adversaries have noted these pompous processions to have proceeded from an imitation of heathenish rites and ceremonies , and to be most ridiculous and sotish as they use them . the ancient fathers concealed heretofore , as carefully as they could , the matter and the rites used in the celebration of the holy sacrament , the papists shew it now openly , and carry it publickly abroad every day through the streets , and sometimes also go in solemn procession with it : which custom of theirs is of very late standing among christians , and heretofore would have been accounted rather prophane and unlawful . daille of the right use of the fathers , l. . c. . chap. x. of the masse . the papists call the lords supper by this name , which implies horrible idolatry . the fathers using of the word was the occasion of that dangerous errour , if we would keep out the errour we must likewise keep out the name . the very name of masse is against private masse , and quite overthrows it . for missa is as much as missio , or dimissio , à dimittendis catechumenis antequam sacrificium inchoaretur . it signifies as much as dimission or sending away of such out of the church , as were not prepared and fit to receive , before the sacrament began to be celebrated . probabilissima est bellarmino eorum sententia qui missam dici volunt à missione seu dimissione populi . d. prid. de missae sacrificio . rhenanus in tertul . l. . advers . marcion . picherellus and sadeel think it is a latine word , which signifies as much as missio , so remissa is used for remission both by tertullian and cyprian . chemnitius in parte secunda exam. derives it from the chaldaical signification of the word missa , for the sufficiency of the papists is from the masse . una & potissima quaestura regni pontificii est cauponatio & nundinatio privatarum missarum . chemnit . ubi supra , vide drus. in deut. . . some dispute hard to derive the word masse from an hebrew root , either gnasah to do , and sometimes to sacrifice , or from misbeach an altar ▪ others fetch it from mas a tribute . but the learned papists , as bellarmine and others , do wholly reject this , for this reason , if it had been an hebrew word , the apostles and grecians afterward would have retained it , as they have done amen , hallelujah , and hosanna , but they did not . dr taylor saith , the word is neither hebrew , greek nor latine , nor taken from any other language of any nation , but raked out of the bottomlesse pit without all signification , unlesse it agree with our english word ( masse ) that is , an heap , a lump , a chaos of blasphemies and abominations . the masse is like a beggars cloak patcht up with many pieces , whereof some were put in an one time , some at another : one pope puts in one patch , another another : and it was not fully patcht up as now it is , till twelve hundred years after christ. acts and monum . p. . christ hath ordained the holy communion in remembrance of himself . men do neither retain any remembrance of christ nor yet communion , but have changed all the whole matter into a gay shew , and almost a stage-play . paul saith , that christ hath once entred into the holy place , and hath with one only sacrifice , and with one oblation made perfect all things : men say , that they can sacrifice christ himself again every day in very deed , and that in infinite places . b. iewel on pet. . . for the thing it self . it is a work in which the priest in whispering over those five words , hoc est enim corpus meum , makes christ of the bread ( as the papists suppose ) and offers him to the father , as a sacrifice for the expiating of the sins of the living and the dead . first , as soon as he hath rehearsed the words of consecration , and by the uttering of them made his maker , as they conceive , he presently bowing his knees adores the host consecrated by him , and likewise the cup. after he hath worshipped it he riseth up , and turning from the people with great reverence , lifts up the host with both his hands over his head , and shews it to the peoples view , that they may worship it as christ himself , and in the like manner after also the cup. while the sacrament is elevated a little bell rings , by which as by a signe given , the people with great veneration worships the sacrament as christ himself . we acknowledge that in the sacrament there is a solemn praising of god which sometimes is called a sacrifice , as likewise that the believers did offer up charitable alms which sometimes is called a sacrifice , as likewise that there is a representation and commemoration of christ who was our sacrifice : but to hold that here by the priest is offered up again the body and bloud of christ though after an unbloudy manner , is a falshood , and many that swear by the masse know not the horrible impiety of it . they hold that the offering up of this to god is efficacious for the quick and dead , and those in purgatory . the fathers oft term the lords supper a sacrifice , partly in regard of the spiritual sacrifice therein offered ; and partly because it is a lively representation and commemoration of christs sacrifice once offered on the crosse ; and partly also because it succeedeth in the room of the passeover , and those other sacrifices that in the old testament were offered . but that they ever dreamed of any other sacrifice distinct from the sacrament , no papist shall ever be able to prove . m. gatak . of transub . p. . in sacrificiis offerimus , in sacramentis accipimus . beza . a sacrifice and a sacrament cannot stand together , for by a sacrifice something is offered to god , but by a sacrament something is received from god. therefore the paschal lamb was not a sacrifice , as the offering up of bullocks and lambs , but only a sacrament and sign of our redemption by christ , heb. . . there needs no other expiatory oblation , why should i offer then to expiate sin when it is expiated already ? the papists say , it is a sacrifice properly so called . the whole essence of a sacrifice depends upon the institution of christ , say suarez and salmeron , if any sacrifice had been instituted , it must have appeared by some word or act of christ , neither of which can be found , cor. . after the words , do this . paul , ver . . immediately expounds what was meant by doing , expressing the acts of doing , as often as you shall eat , which was spoken generally to all the faithful in corinth , not to the sacrificing priests . they prove it from virgils calf , cum faciam vitulâ pro frugibus ipse venito . see iansen concord . c. . p. . & rhemists on luke . . object . almost all things are by the law purged with bloud : and without shedding of bloud is no remission , heb. . . but in the sacrifice of the masse there is no effusion of bloud , therefore there is no remission made for sins , and by consequent it is not a propitiatory sacrifice . . nothing therein is properly sacrified , not the bread and wine , for they are transubstantiated ( say they ) before the sacrifice ; not christs body , for no living thing can properly be sacrificed unlesse it be slain , but christ being once dead dieth no more . . the papists say , it is an external sacrament , yet christ there appears to no sense , but is concealed under the accidents of bread and wine . . they say it is sacrificium incruentum , an unbloudy sacrifice , yet christs bloud is there truly and really shed and drunk by the communicants with the mouth . . it is a perfect and allsufficient sacrifice , yet they repeat it daily . propitiatory is either that which pacifieth the wrath of god , and pleaseth him by its own vertue and efficacy , which is only the sacrifice of christ in his own self , or else by gods gracious acceptance and indulgence , rom. . . heb. . . phil. . . heb. . & . the apostle from the iteration of sacrifices doth conclude the insufficiency of them , for if christ be offered again and again , he is an imperfect sacrifice , and we need something else . the apostle also in those chapters doth often inculcate the once offering and once oblation , by christ offering up of himself once , we are free from the guilt of our sins , heb. . . the entrance of christ into the heavens is compared with the old high-priests entrance into the holiest of holies , and therefore as none but the high priest might go in there , so none could offer this sacrifice but christ himself , and withall it implieth that to the perfection of christs sacrifice is required his continual appearing in heaven for us . malachy . . useth the word offering , which was properly a part of the service used in the church in his time to signifie the gospel-service which succeeds in the new testament , and to expresse it more particularly , he cals it a pure offering , no longer carnal and grosse , but wholly spiritual . irenaeus by the pure offering in mal. . . understandeth the eucharist now in use , and many of the ancients suppose it resembled in that action of melchisedech , gen. . . and they call it the christians sacrifice succeeding in the room of the jewish sacrifices ; the sacrifice , i say , of the eucharist , not their sacrifice of the masse . m. gatak . of transub . the pure prayers and worship of god that should be in all churches under the gospel , as tertullian , eusebius , ierom and augustine expound it . m. sh●p . reply to m. ball. vide grot. in loc . there was a controversie of late years fomented by some through popish compliances , that the lords supper might be stiled a sacrifice , the table an altar , which produced in the discussion of it ( as all controversies do in the issue some further truth ) the discovery of this true decision of it : that it was not a sacrifice , but a feast after and upon christs sacrificing of himself . participatio sacrificii , as tertullian cals it , a sacrificial fe●st commemorating and confirming all those ends for which the only true and proper sacrifice of christ was offered up . private massing , or the alone communicating of the priest , is not according . to the institution of christ , saying in the plural to them , drink ye all of this . . to the practice of the apostles , act. . . the councel of trent saith , we commend the priests communicating alone , which is as good as conferring or covenanting alone . the apostle cor. . . requires that every man first examine himself , and then eat , and he testifies vers . . that what he delivered he received also of the lord. and so we know that the lord himself gave unto all which were present with him , and suffered none only to be by and look on . . it is against the nature of the sacrament , for it is a spiritual feast . . it is against the name of the sacrament , for it is commonly called a communion , which name seems to be fetched from cor. . , . but what communion is there when one alone receiveth and not them which are present with him . . against the canon of the masse , the priest ever speaks in the plurall number . the words of our saviour , take , eat , this is my body , mat. . . were spoken to all future communicants , as well as to the apostles then present , for they contain in them an institution of a sacrament to be celebrated in all christian churches , till the end of the world , as the apostle teacheth us from cor. . from vers . . to . especially at the . vers . as often as ye eat this bread and drink this cup. ye shew the lords death till he come . this the apostles in their persons could not fulfill , for they lived not till christs second coming : they must of necessity therefore be extended to all that in succeeding ages should be present at the lords supper , who are as much bound by this precept of christ to communicate with the priest , or dispenser of the sacrament , as the apostles were to communicate with christ himself , when he first in his own person administred it ; otherwise if the precepts , tak● , fat. do this in remembrance of me ▪ appertained to the apostles only , what warrant hath any priest now to consecrate the elements or administer the sacrament ? nay , what command have any faithfull at all to receive the communion ? the sacrifice of the masse being idolatrous , it is not lawful to be present at it . cor. . . in their masse-book they call the crosse it self , our only hope . those texts are against going to masse , psal. . . cor. . , . cor. . , , . ioh . . many will say , they keep their hearts to god though they be present at a masse . this is as if a man should catch his wife in the act of adultery , and she apologize , that the other had her body , but he her heart , cor. . . rom. . . gods people have their knees for god as well as their hearts , kings . origen said , he could not bend the knees of his body to god , and the knees of his heart to satan . see b. daven . determ . . revel . . . they have a mark in the fore-head , because they must not be ashamed of their profession , that mark is obvious to all the world . our saviour by this policy might have over-reacht the devil himself , who required only externall bowing , keeping his heart still unto god , matth. . . in some case a man may be present at masse and not sin : as . when he is there by violent comp●lsion , this is not his sinne but theirs . . if in travel a man be in a fit place to see and observe their folly , so as he shews no reverence at all or approbation by bending his knee , uncovering his head , or otherwise . king edward the th would not suffer the lady mary to have masse in her house . foxes vol. . p. . the bowing of naaman spoken of in king. . . was genuflexio obsequii , not imitativa , a bowing to the king , not to the idol . . elisha's words do not necessarily import an approbation or permission of that which was propounded , but a meer form of valediction , as if he had said in our language , adieu or farewell , or there may be an enallage temporis very usual in the hebrew , and have relation to the time past . of private receiving of the lords supper . the passeover was to be eaten in such a family , exod. . . to signifie that the church was then but a handful or houshold , in respect of the fulnesse of the gentiles which were to follow : but the lords supper was not to be eaten in a private separated family , but the church was to come together , and to stay one for another , cor. . . that in the confluence of the people and publicknesse of the action the increase and multitude of the church might be expressed . cor. . . paul opposeth the congregation wherein the lords supper should be taken , unto a private house , where men satisfie their hunger . it is noted of a christian jew , desperately sick of the palsie , that he was with his bed carried to the place of baptism . the purest and best reformed churches this day , in savoy , germany , france , and divers others , administer the sacraments only in the ordinary meetings . in my judgement ( saith master cartwright ) it is unmeet to administer either of the sacraments in private houses , and it is lesse tolerable in the holy supper , which hath a special mark and representation of brotherly communion , more then baptism . the necessity of the eucharist . the administring of the communion to infants is a rite as ancient as cyprians time , and a rite that did continue in the church above years . innocentius the first and augustine concluded a necessity of childrens receiving this sacrament from iohn . . it may well conclude for those which are of years , and capable of that mystery , for though it speaketh rather of a spiritual eating and drinking , yet because the sacramental is a sign and pledge of that , and whosoever doth indeed spiritually eat the flesh of christ , and drink his bloud , cannot choose but also be willing and forward to do it sacramentally when opportunity is offered , and there is no impediment to hinder . christ requireth in all persons about to communicate three principal acts of reason , one is before , and two are at the time of receiving ; the first is cor. . let ● man examine himself ; the second , to discern the lords body ; the third is , to remember the lords death untill his coming again . all which three being acts of judgement cannot agree unto infants , being persons void of judgement . the ends for which god hath instituted the sacrament of the lords supper . they are four : first , the remembrance of the death of christ , luke . . this do in remembrance of me . . christs person , phil. . , . we can have no interest in his benefits till we be united to him , cant. . . to the end . . his actions and sufferings , cor. . , . . the benefits that flow from these all that christ did and suffered was not only satisfactory but meritorious , luke . . with what affection christ instituted this sacrament , his bowels were then full of compassion to his people , it was the last solemn act of his life . secondly , it is a strengthening ordinance , the lord hath appointed it onely for those that are new-born , the elements there are our greatest matter of nourishment . thirdly , it is a sealing ordinance , the new testament in my bloud . fourthly , an ordinance of the communion of saints whereby that should be renewed , all are one bread and one body , iohn . . cor. . , . the lords supper is . a badge of a christians profession . . a seal of the covenant of grace . . a map of heaven . . a means and pledge of our communion with christ , cor. . . the supper promotes this communion : . because it is a visible profession of our union with christ. . a lively resemblance of it , meat and drink are converted into our substance , made a part of us , there are significant rites invested with a promise , and the assurance of a blessing . . it is a pledge and seal , christ is there conveyed over to a believers use , this is my body , a pledge whereby whole christ with all his merits , and all that he is , is made over to a believer . . a means of exhibiting christ to the soul. the sacraments are instrumenta quadantenus moralia , they are accompanied with the power and vertue of the holy ghost . we must therefore receive the sacrament : to confirm our faith , communion with christ , and all saving graces in us , to keep in * remembrance the lords death untill he come again , and to testifie our love one towards another . . our faith. god is able and willing to save us : . able to save to the utmost , look upon him . in his natures , god-man , man that he might suffer , god that he might satisfie . . in his offices , he is a prophet , priest and king , mat. . . . willing , he died to save humble and penitent sinners , rom. . . & rom. . ult . if he spared not his life for us , he will spare nothing else . there is merit and grace enough in him ( what ever my sins are or have been ) for pardon of them and salvation . . communion with christ and all saving graces in us . gods end in instituting of ordinances is that we might meet him there , and have communion with him , exod . . it should be our end in frequenting ordinances . gods eye is specially on our end in all religious duties , matth. . , . hos. . . zech. . . . he pondereth the heart . . he judgeth of our actions by the end . . the answer will be sutable to our end . the sacrament is the nearest and visiblest communion with christ on earth . we come to god by christ in prayer , as our intercessour , in the word as our teacher , in the supper as the master of the feast , rom. . . . to keep in remembrance the lords death until he come again , cor. . . that is , . the doctrine of it ; the bread represents his body , the wine his bloud , we shew our belief of this doctrine . . the necessity of his death , we hereby testifie to god our consciences , fellow-christians , the world , our need of christ , as bread is necessary for our bodies . . the sufficiency of christs death , no two creatures are more universally sufficient for all sorts of men then bread and wine , therefore god made choice of them for this purpose . . the application of christs death ; it is the receiving of bread and wine into our stomacks that nourisheth us , when the conscience beginneth to be oppressed with the hainousnesse of sinne , and the fear of gods vengeance , we should consider christ bare the curse for our sins upon his body , that we might be delivered from them , and made perfect satisfaction to his fathers justice , that we might be received into favour , rom. . , . . to testifie our love one toward another , that i shall speak of afterward . of du● preparation for the sacrament . we must labour to perform all holy duties in a right manner . god requires preparation to every service , to the sabbath , sacrament . some say the scope of the first commandment is , that iehovah alone must be our god whom we must worship ; of the second , that he must be worshipt alone with his own worship ; of the third , that he must be worshipt after his own manner . god is more delighted with adverbs then nouns . none might approach to the holy things of god having his uncleannesse upon him . nadab and abihu through carelesnesse , or hast brought common kitchin fire , whereas it should have been heavenly fire , therefore god punisht them . god makes admirable promises to prayer , yet if we perform it not in that manner which god requires , he abhors it , psal. . . the word is the power of god to convert and strengthen us , cor. . . the sacrament is a seal of the covenant , yet if it be received unworthily it is a seal to a blank . iudas took the passeover at least , and the devil entred into him . see cor. . , . so the great duty of fasting if not rightly performed is unacceptable , isa. . . see chro. . . and prayer prov. . . reasons . . because the lord requires and orders the manner as well as the matter , our obedience must have gospel-perfection , sincerity and integrity . in the passeover the lamb must be perfect , of the first year , the man and the lamb prepared , and it offered in the appointed time . see exod. . . chron. . , . there were four dayes preparation for the passeover , the lords supper both succeeds and exceeds it . the ark was to be carried on the priests shoulders , chron. . . god made a breach on them because they sought him not after the due order . . the manner of performing the duty is the most spiritual part of it , non tantum considerandum est id quod agimus , sed etiam quibus * circumstantiis . this shews the true cause why our attending upon god proves so unprofitable and uncomfortable to us , because we rest in the work done . secondly , we should labour to perform the ordinances aright , and that we may do so . the person must be accepted , god had regard to abel and his offering . cains sacrifice for the matter was as good as abels , the person is onely accepted in christ , this is my beloved son in whom i am well-pleased , in him with us . . ever bring god the best thou hast , in thy approaches to god bring the best devotion , affection , cursed is the deceiver that hath a whole one , and brings a blemished one , mal. be troubled thou canst bring no better . . come in faith , rest upon the promise of christ that thy services shall be accepted , mingle faith with hearing , prayer . . bring an humble spirit . let thy soul be rightly possest with the majesty and holinesse of that god to whom the duty is tendred , revel . . . the lord is to be lookt on as a king in his glory , in his throne , we have a principle of envy in us , whom we envy we undervalue . . bring a right estimation of the excellency and ends * of the ordinance , isa. . . hear and thy soul shall live : take heed how you hear , with what measure you mete it shall be measured to you again , according to your diligence in the duty will god measure out his blessing . . there must be a serious meditation before-hand of the spiritual manner of performing the duty , heb. . . do not utter indigested prayers , a minister should speak as the oracles of god. . one should labour to stir up the graces sutable to the duty , and keep down the sins opposite thereto , pet. . , . iam. . , . it is the duty of christians in a special manner to examine themselves , that they may come prepared to the lords supper . cor. . . to the end , the apostle proves the necessity of preparation , both from the nature of the ordinance , or the institution of it , the benefit that we reap by coming prepared , and the mischief that befals those that come unworthily , and the scandal given to others . our hearts are deceitful , ier. . . sinne is deceitful . satan is full of stratagems . the holy ghost often warns us , be not deceived , let no man deceive you , james . . of all deceit self-deceit is the worst . vers. . examine himself ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is borrowed from civil affairs . for among the athenians before any were admitted to any office or place of magistracy , they were examined whether they were fit or no. and so let him , &c. ] do it in christs manner , and to his end , eccl. . . sam. . . chron. . . the church of christ in all ages have required solemn preparation for the sacrament , as the liturgies and directories of reformed churches shew . in the primitive church there was rather an excesse then defect . zanchy observes that it was the occasion of instituting of lent , because of their coming to the sacrament at easter . the ancient fathers and primitive christians the night before they received sate up and prayed , which they called their vigiliae . reasons . first , because of god the lord and master of the feast , iob . . prov. . . observe five things in that parable , matth. . . the king comes to see his guests , god observes what hearts we come with into his presence . . he makes diligent enquiry , takes notice of every one personally , there was but one without the wedding garment , and he could not lie hid . . mark his impartiality , as soon as he espies him , he saith , friend , how ca●●est thou in hither ? . how inexcusable those are that abuse the ordinance : when he was charged that had not the wedding garment , he was silent . . the rigour and indispensablenesse of the sentence , v. . secondly , because of the feast it self , being heavenly and for the soul. at this ordinance we have the highest and most solemn intercourse with god that we have in any ordinance , we renew not the covenant in prayer and reading the word . thirdly , christs practice before his institution doth teach as much , in that he washed his disciples feet , iohn . fourthly , our hearts are naturally prophane and wicked and indisposed to this duty , if we were so perfectly holy as we should be , we should be ever ready for holy performances , but our hearts gather soil exceedingly . purge out the old leaven before you come to eat christ our passeover that was sacrificed for us , cor. . . what he meaneth by the old leaven he telleth you in the next verse , it is the leaven of malice especially that we must be carefull to purge out . according to our preparation will our profit be , if one come fitly it is a means of a great deal of good , communion with god , sealing the covenant , the lord and we are made friends under seal , partaking the body and bloud of christ. it is like our evidences in the time of trial , when our land is questioned chron. . . our hope in the resurrection lies in this , iohn . . it seals our initiation and exhibits our growth in christ. a sermon will confirm but one particular grace , as patience or the like , but the sacrament confirms the body of graces , and a man receives an influence of grace into his whole soul. the apostle in the conclusion of the cor. . appoints this as a great remedy to prevent the judgement of god for their abuses about the sacrament , to judge our selves , . self-abasing will follow self-judging . . justifying god , rom. . . . sin will be bitter to such an one . . he will not judge others , rom. . , . a childe of god may receive unworthily : . by coming carelesly and negligently to the sacrament . . by coming in the guilt of any one sin unrepented of . fifthly , because of the danger of coming unprepared , matth. . the devil will enter into ●s as into iudas , luk. . . compar'd with iohn . . if we receive not christ we receive satan . cyprian saith of the lords supper , p●tro remedium , iudae venenum , cor. . . , , . the staying away will not prevent the danger , matth. . those that would not come to the supper when invited , were destroyed as well as those that came without the wedding garment . not to come is to starve our souls , to come unworthily is to poison them . one is said to be guilty of the bloud of christ , cor. . . that is , a murtherer of christ , divers wayes . . christ is really present , though not corporally and locally , he looks upon the injury done to the elements as done to himself , if one wrong insignia majestatis , the kings coin , or the like , it is treason . . the same bent and disposition of heart that carries a man to prophane the elements , would carry him to crucifie christ : christ is sacramentally united to the bread and wine . . in the sacrament christ is set forth as crucified , gal. . . isa. . . our sins crucified him ; he whose heart is not affected with such an object allows the deed of the jews , is an accessary post factum ▪ . there is a great resemblance between iudas his act and yours . . he was a disciple , so thou a christian. . he did betray christ for a small matter , zech. . , . so thou preferrest a base lust before him . . he betrayed him with a kisse , thou at the sacrament . . thou wouldst make christ die in vain , christs death is useful for satisfaction and sanctification ; satisfaction of gods wrath and sanctification of our hearts , we trample his bloud under our feet as unholy , that is , common . vers. . he that eateth and drinketh unworthily , eateth and drinketh damnation , or judgement to himself . damnation if he be a reprobate and impenitent hypocrite , judgement though he be regenerate and a true beleever . m. hilders . god punisheth this sin in his children with inward and outward chastisements . the lord abhors the like offence in the sacrifices , mal. . . this worthy receiving is not a legal worthinesse , secundum absolutam dignitatem , wherein one can plead that the thing he doth deserves the thing he would have , but an evangelical worthinesse , secundum divinam acceptationem the original of all our worthinesse is the change of the covenant , exod. . . every man by nature is under the covenant of works , he that was uncircumcised might not partake of the jewish passeover . circumcision notes two things , . a change of the covenant . . sanctification of a mans nature , col. . . he that was uncircumcised was out ●of abrahams covenant and unregenerate . this change of the covenant comes by the change of your head , your union with christ , gal. . ult . corpus christi non edunt qui de corpore christi non sunt . we must seriously examine our state , whether we be in the state of grace , cor. . . the children of god mistrust their own searching , and desire god to search them , psal. . lat . end . thou must be a new creature cut off from the old stock , and ingraffed into a new , thou must close with christ and accept of him , and then vertue will come from him , gal. . . bread and wine are turned into the substance . when the sacrament is received without due and diligent preparation , it is received unworthily , vers . . the apostle prescribes this remedy against unworthy receiving ; we should diligently prepare for every religious duty . we should be much in examination , the strongest acts of grace are reflex acts , this is a gospel command , therefore carries with it a gospel-promise , it is a duty at all times . our examination is a setting our selves in the presence of god , and passing sentence on our wayes , as god would have us . there is a twofold preparation required , . habitual , standing in the having of all such dispositions and graces as qualifie a man for the work of receiving , knowledge , faith and repentance , love , obedience , this is at our first conversion , ephes. . . & . . . actual , which stands in the exciting and awakening of those graces and dispositions , and renewing of them when one is to receive . both these must be in him that will receive in due order . actual preparation consists . in the solemn sequestration of a mans self . . in examination of our sins and graces . . in being humbled for our sins , and in renewing and quickning the former graces . . in raising and stirring up in our selves strong desires after christ. . in stirring up in our selves a strong expectation of the benefit of the sacrament . . in seeking god in special , and more then ordinary manner by prayer . . a solemn sequestration of the soul from all other avocations whatsoever . there must be some sitting of a mans self for the duty , from the time that a man hath notice of the sacrament to be administred . but at the day before , a man should at the least toward the end of the day separate himself from all other thoughts and occasions , and minde wholly the work of preparation to the sacrament . this sequestration of a mans self stands in two things , . in setting aside all lawfull thoughts , occasions and businesses of our callings . . in summoning , calling and collecting together all the powers and faculties of the soul to attend upon the businesse now in hand . examination of our sins and graces , of the multitude and hainousnesse of our sins , of the truth of our graces , the growth of them , and our wants . i shall lay down the rules of examination , and the things to be examined : . the rules whereby we are to examine our selves are the law and gospel . . for finding out the number of our sins . . the uses of them for finding out the measure of them . the things to be examined , are our sins and graces . i. of the rules . the law. the summe of the law is set down in the ten commandments , and they are divided into two tables . the commandments of the first table are the four first , and they teach us our duty which we owe unto god immediately . the commandments of the second table are the six last , and they teach us our duty which we owe unto our neighbour . our duty to god is to love him with all our hearts , with all our strength , with all our might , with all our thoughts . our duty to our neighbour is to love him as our selves both in soul and body , goods , good name , person , chastity . the first commandment is , thou shalt have no other gods but me , or , before me . the general duty of it is to make god my god , by yeelding unto him all such respect as appertaineth to him in regard of his being our creator , and the first fountain of all being . this is a total and general subjection of the whole man unto him . duties required herein , are . of dependance , whereby we make god the chief and principal object of all the powers of our whole man , so far as they are capable of him . . of conformity , whereby we order all our powers toward other things in that manner and measure that he doth require , and so become subject to that authority , power and command that he hath over us as a creator . . duties of dependance . we must set all the powers of the soul principally upon him . . the understanding , . to know him as he hath revealed himself in his word and works . . faith to believe him , that is , to think things true , because he saith them . . humility , acknowledge him to be the first and best essence , rightly discern the infinite distance and difference between him and us , and confesse his unspeakable excellencies above us , and our most vile basenesse in comparison of him . . the will , willing his glory above all things , and then choosing his favour and grace . . the imagination or thinking power , to be thinking of god more plentifully , largely , constantly , then of all other things . . memory , perpetually to remember him , and to set him at my right hand , as david saith . . the affections of love , fear , joy , confidence , must be set upon him with all their strength . we should also speak more abundantly of god and his excellencies , then of all things else besides . . duties of conformity . all the powers of man are to be set on other things according to his direction and appointment . . the understanding , . to know his will. . to believe his promises and threats . . to make use of the things we know . . to esteem of heavenly things above earthly . . conscience , or a knowing with god , in which . the acts it is to perform . . the rule which it must follow in performing those acts . the acts it is to perform are twofold : . in regard of our estate to acquit and condemn . . in regard of our actions . i. before the doing , if need be to admonish me to them . . if sinful , to restrain me from them . . if indifferent , to leave them to our wils . ii. after the doing . . to comfort in them if commanded . . to check for them if forbidden . the rule which it must follow in performing these acts is the revealed will of god. iii. in the manner of doing . . sincerely in checking for one sin as well as another . . tenderly , for a little thing . . effectually , so as not to suffer corruption to gain-say ▪ . peaceably , to drive to god not from him . . the will to be flexible to gods will. . obedience , a full purpose to do all that god requires , and leave all that he forbiddeth for his sake . . for good things received , thankfulnesse , for evil , patience . . the thinking power , memory , speech , senses and affections to be exercised more abundantly on heavenly things then earthly . the general duty of the second commandment is to perform such solemn worship to god as he requires in his word , to worship him in spirit and truth . divine service must be according to gods command : . for matter of it , in regard . of the person worshipped , the living god alone , conceived of in the pure apprehension of the minde , without any sensible representation . . the parts or kindes of worship , that they be by him appointed , which are . ordinary , such as are to be done constantly , and in a setled course , which are three-fold , . publick . . private . . indifferent . . publick . preaching of the word . . the administration of the sacraments , baptism and the lords supper . . private . conference . . meditation . . indifferent . prayer . . reading the scriptures or other good 〈…〉 . . catechizing . . singing of psalms . . extraordinary , such services as are t● be ●●ne now and then upon special occasions . . fasting . . fea●●ing . . vows . . the manner of the performance of divine service is three-fold , . a due preparation before . . a right carriage in them , doing them . truly and sincerely upon the right motives , causes , gods commandment and will , and our own duty and need , and for the right ends , viz. the pleasing of god , and procuring of grace and increase of vertue in our souls . . reverently , with a special apprehension of gods presence and greatnesse . . faithfully , with a believing of gods truth therein , and promising to our selves the blessing he hath promised . . devoutly , that is , with a diligent attention of the minde to the words and matter , and whole work in hand . . a right making use thereof after . the third commandment enjoyns the common worship of god , that is , the right carriage of our selves to his honour in all our common affairs , so far forth as we have any thing to do with him therein . the general duty of it is to live holily . to sanctifie god , . inwardly , by seeing him in his works , . of chastisement , to be patient , penitent . . of mercy , to be thankful and obedient . . outwardly , . in word , by the lawful use of an oath , by a reverent mention of gods titles and attributes upon any occasion , by good conference , and making confession of his truth . . in our deeds and actions , . in general , to aim at his glory in all our works , and live to him and not to our selves . . more particularly , in two things , . in suffering persecution cheerfully for righteousnesse sake . . by a sanctified use of gods creatures , of any thing whatsoever we do , whereto four things are required , . knowledge out of the word of god concerning the lawfulness of our doing such things . . craving gods blessing in the use of meat , drink , marriage . . returning thanks to god for his goodnesse . . moderation in the use of them . the fourth commandment appoints the consecrating of a special time , viz. every seventh day after six of labour to holy and religious exercises . the full summe of it , is , after thou hast bestowed six dayes in ordinary and common businesses , thou shalt bestow the seventh day in exercises of piety and religion . the things commanded in this precept are two . preparation to the sabbath , in the word remember , which is done two wayes , . all the week long by diligence , fore-sight , moderation in the labours of our calling . . on the sixth day towards the end of it by a seasonable breaking off our labours , and making all things ready for the sabbath . . celebration of the sabbath , not only observing and keeping it our selves , but preserving it , and looking that our inferiours and others under us at the least outwardly keep it . we must . rest from thoughts , words and deeds that concern worldly things , but only for necessity and mercy . . sanctifie it by bestowing it in the exercises of religion , which for the manner are to be done cheerfully , consecrating the sabbath unto the lord as a delight . the fifth commandment enjoyns the performance of all such duties as appertain to men in regard of their place , that we shew due respect to our superiours , equals and inferiours . our duty to our governours is to honour and reverence their persons willingly , to obey all their lawful commandments , to bear their reproofs and chastisements submissively , patiently , and fruitfully . the particular duty of children to their parents , besides these common duties , is . to love them very much , to maintain them if need be in sicknesse and age , and to be guided by them in marriage . the particular duty of servants is to be trusty and painfull in the busisinesse committed to them by their governours , as well in their absence as presence . the particular duty of subjects to their kings and inferiour magistrates , is to defend their persons against all violence offered to them by any according to their places , and to render them willingly all due services and paiments . the duty of people to their teachers and spiritual pastors , is to submit to their ministery , and to reward them with plentiful maintenance . the duty of the younger to their betters in age , is to behave themselves toward them reverently , and to take their good advice . our duty towards our betters in gifts , is to take notice of their gifts and to respect them accordingly . the common duty of all governours towards those that are under them , is to rule them wisely , mildly , and equally , taking care by their authority to plant true religion among them . the particular duty of parents toward their children , is to give them fit instruction and correction , to help them to some honest calling , to dispose of them fitly in marriage , and to lay up for them according to their meanes . the particular duty of masters toward their servants , is to use them justly and mildly for work , diet , reward and chastisement . the duties of man and wife each towards other , are these both must love each other above all other persons ; he must cherish her as his own body , and she must be an helper to him , and yeeld to him as her head. the particular duty of kings and other magistrates , is to make fit lawes , and to see them duly executed for the maintaining of peace , honesty and godlinesse . the duty of ministers toward their people , is to guide them in the right way by life and doctrine , to oversee their carriage , and to administer the sacraments duly to them . the duty of the ancienter toward their younger , is to further them in goodnesse , by grave carriage and good counsel . their duty that have better gifts then others , is to use the same readily and humbly for the help of such as want them . the duty of equals is . to think better of their equals then themselves , and to esteem of them above themselves . . in giving honour to go one before another . . to be glad and well-satisfied at the raising and advancement of their equals to places above themselves . the sixth commandment enjoyns all due care of our own and neighbours safety , temporal and spiritual . for our own temporal safety we must shun all distempered passions and needlesse perils , using food , rest , and other means of health and strength , cheerfully and moderately . for our spiritual safety , we must carefully ●lee all sins , and the occasions of them , and use all means of getting grace and salvation . for our neighbours natural safety , we must keep wrath , malice and hatred out of our hearts , heartily loving all men , even our enemies . we must also pity and help the distressed , shew kindnesse and meeknesse to all , even those that hurt us , not revenging our selves , nor hurting or grieving any by evil deeds or speeches . for our neighbours spiritual safety , we must exhort , comfort and admonish one another with all meeknesse , and must pray one for another . the seventh commandment requires all care to preserve our own and our neighbours chastity . to preserve our own chastity we must abhorre all impure desires , behaviours , speeches and deeds with all occasions provoking thereto , and must use temperance and sobriety with fasting and praying at fit times , and diligence in our calling . we must preserve our neighbours chastity by modesty and shame-fac'dnesse in attire , words , countenance and gesture . the eighth commandment requires a right carriage of our selves in regard of our own and our neighbours goods . in respect of our own goods , we must get them justly , and keep them thriftily from evil and idle expences , use them liberally for good purposes , and not set our hearts upon them . for our neighbours goods , we must neither take nor keep any thing from any man ( whose own it is ) by force , fraud or unequal bargains , we must seek the profit of our neighbours as our own profit . . we must do to them as we would have them do to us , and not corrupt justice and equity by partiality and self-love . the ninth commandment requires all due care of maintaining our own and our neighbours good name and credit : . our own by lowlinesse and esteeming meanly of our selves , accounting others better then our selves , by being true , sparing and holy in our speeches , innocent and humble in our carriage , slying ill company and all appearances of wickednesse , and abounding in good works . . our neighbours by judging and speaking the best of them , their words and deeds , praising their vertues and defending their innocency . the tenth commandment requires that we be fully contented with our own condition , and keep out all inclinations and motions after the things that pertain to others . ii. the gospel . the law holds forth the holinesse and purity of god , the gospel holds forth the grace and favour of god , rom. . . there are two great ends of the gospel and the ministery of it : . union with christ , cor. . . . reconciliation with god , cor. . . the angels sang ( when christ was born ) on earth peace , and good-will toward men . the gospel hath two parts , as some say . . all are cursed and damnable sinners . this must be believed so firmly , as that we assent to the particular , comprehended under the general , bringing it home to my self , and saying to my self , i am a cursed and damnable sinner . . jesus christ is a perfect and all-sufficient saviour , he can and will save all penitent sinners , and me also among the rest upon my turning to him . he hath sealed this to me in baptism , which is the baptism of repentance for remission of sins , which doth assure me , that upon repentance shall by the bloud of christ attain full remission of all my sins , this is ●● believe the gospel . we have gone asiray like lost sheep , but he hath laid upon him the iniquities of us all . rom. . , . for all have sinned , and come short of the glory of god. being justified freely by his grace , through the redemption that is in iesus christ. the terms of the gospel are three : . to choose christ as he is there offered , iohn . . . to receive the gospel with readinesse , act. . . mat. . . . that we should give up all for christ , and to him . rom. . . it requires three things especially of us : . true repentance for sins committed . . true faith in the mediator , which expiates sins . . a sincere desire to obey god which hath pardoned us our sins . impenitency , unbelief and disobedience then are sins against the gospel . sins against the gospel are greater then sins against the law , heb. . . because committed against greater light and greater love , the love of the father in sending of christ , of christ in coming , of the spirit in manifesting , therefore the curses and punishment of the gospel are grievous , mat. . . mark . . he that loveth not the lord iesus , let him be anathema maranatha . psal. . . christ is the best friend and worst enemy . his wrath is . the wrath of a mediator and deliverer , who then shall speak a good word for you ? psal. . . . he is able to execute his wrath , he hath all power in his hand as well as all love in his heart . two sorts of sins ripen men for wrath : . sinning against ordinances , ezek. . . amos . . . sinning against the gospel , matth. . . having laid down the rule , viz. the law and gospel for the finding out the number of our sins , i shall now shew the uses of them for finding out the measure of them . first , for the law , we must not be content to rip up our sins by the law , but aggravate them . . by the greatnesse of the commander , the great god of all the world that gave the law with thunder and lightening is offended . he is glorious in his essence , subsistence , working sinne provokes the eyes of his glory , isa . . . by the latitude and extent of every commandment , psal. . . it bindes the conscience and commands the heart , forbids all sins at all times , together with their causes , occasions , provocations , signs . . consider the filthinesse and sinfulnesse of sinne * , it is called filthinesse it self , and is worse then hell , for that is of gods ordaining . persons and things are termed evil from it , evil angels , men , times . . consider the price of the bloud of christ , and the greatnesse of his punishment , sin was such a hainous and notorious thing that nothing else could satisfie god , all the angels in heaven could not expiate one sin . . aggravate sinne by the person sinning , from the evil circumstances and unprofitable ends , by the effects , giving scandal , sam. . . by the manner of committing it , wilfully and with a high hand ▪ secondly , we should labour especially to mourn for gospel-sins . . because the sins of the gospel carry the greatest guilt . . they are against the second covenant , the heathens perish under the guilt and curse of the first covenant , the second covenant was never offered to the devils , when they fell from god they had never a second offer of mercy . . they are against the bloud of the son of god , heb. . . & . . to sinne against god in his son , is a greater sin then to sin against the law , the law is subservient to christ in the gospel . . no man lies under such fierce wrath , cor. . , . no condemnation is confirmed by an oath but theirs , heb. . , . . that which should have been for your welfare becomes your snare , acts . . heb. . . isa. . . the gospel is like paracelsian physick , if it do not cure it will kill . . none do lose such high services , matth. . , . they do not the work of the gospel with a gospel-spirit , and out of a gospel ▪ principle . . satan will insult and triumph over none so much as gospel-sinners , matth. . , . . the worm of conscience will not feed so fiercely on any , mar. . when he compares his former hopes with his present irrecoverable condition , because no sinners had those helps , nor were raised to those hopes . ponder on your own sins what they are and what they have deserved . look on original corruption , the foul sea of all wickednesse , which is called a body of sinne , rom. . . a law in our members , rom. . . consider that thou hast a naughty nature , whereby thou art averse from god and goodnesse , and extreamly prone to all sin , psal. . . isa. . . all men in every part are under the guilt and power of it , rom. . , . . humble thy self ; labour to be base for this , though thou hast not committed such foul sins as others , yet if god should leave thee to thy self and thine own evil heart thou wouldst soon be as bad as the worst . . call to minde likewise the grosse actual sins thou hast committed before or since thy calling : wast not thou given to all manner of pollution before the lord gave thee knowledge of him , and since thy calling ? . consider thy continual daily slips and infirmities , thy sins of omission and commission ; how apt thou art to be angry , impatient , thy carnalnesse in good duties , and distraction in the performance of them , thy forgetfulnesse of god , and thy later end . . consider also whether there be not some unknown secret fault that thou hast not yet repented of , and pray to god to discover it to thee . lastly , call to minde what sins thou hast committed since the last sacrament , and bewail them . meditate also on the sufferings of christ for these grosse sins and daily iniquities . his great abasement , psal. . , , . to . v. isa. . , , , , . to the . v. he was born like a beggar , lived like a beggar , the devil tempted him , he was falsly accused , betrayed by one of his disciples , denied by another , forsaken by the rest . he was amazed with fear , and incompassed with sorrow , mark . . two of the most tormentful passions , was in an agony , and did sweat drops of cloddy bloud in such abundance as it fell to the ground , was condemned , mocked , spit upon , whipped with rods after the manner of the romans * , crowned with thorns , laden with the crosse , nailed on it , stretched and retched in all his joynts . he suffered much in his body , but his chief sufferings were in his soul , isa. . , , . he took our soul as well as body , and came to redeem it , that being the chief part , quicquid induit christus , obtulit . he suffered . as a publick person , as the second adam , rom. . . . for our sakes and benefit , isa. . he is said six times to bear our iniquities . . not only for our good , but in our room , heb. . . not onely nostro bono , but nostro loco , tim. . . mat. . . for otherwise he should have suffered no more then other men ; the martyrs suffered for the good of the church , col. . . tim. . . . he took upon him the burden of our sins by way of imputation , pet. . . cor. . . smite on your brests , and say , for my worldlinesse , anger , all these evils befell my saviour : lord , for thy mercy sake in christ pardon and heal me , shall i pollute my body with uncleannesse , when christ suffered so bitter things ? shall i ever be angry again ? o lord by thy grace i will not : let me have thy power to kill these sins . see the strictnesse of divine justice , and the dreadfulnesse of gods wrath , god spared not his own sonne , and when his fathers wrath lighted on his soul , he was much troubled , and the great evil of sinne , it caused christs humane nature to be ●●raid , matth. . . the desert of sinne is seen in christs suffering , . in respect of the person who suffered for it , gods only son who never provoked him . iohn . . rom. . . . in respect of the penalties he underwent for sinne , it made him to cry , sweat and pour out strong supplications , isa. . . the law shewed the filthinesse and evil of sinne by the many sacrifices and aspersions of bloud which it required , but they were of beasts and their bloud ; but the gospel shews the demerit of sinne more fully , and how odious it is to god , since christ must die to expiate it , and also the abundant love both of the father in delivering his own sonne to death for the salvation of sinners , iohn . . iohn . , . rom. . and of christ in taking upon him our nature , and in exposing himself to so much misery here on earth , and at last to an accursed death for us , phil. . , . we are to remember christ in the sacrament : . because the lord will have in the sacrament of the new testament , the great end of the passeover to be accomplisht , exod. . . . that we may answer the goodnesse of christ to us , he hath us alwayes actually in remembrance , exod. . , . . because if we have any benefit by this sacram nt god must remember christ for us . . upon our actual and affectionate remembrance of christ depends all our benefit by this sacrament . we have dispatched the examination of our sins , in the next place our graces are to be examined . the graces that must be tried * and examined , are our knowledge , faith , re 〈…〉 , love , and hungring after christ , the truth , growth or wants of them , 〈…〉 examined . the truth of them . . knowledge . the words , examine , shew forth , discern and judge , all betoken knowledge . we must get knowledge : . of the law of god. . of the doctrine of redemption by jesus christ. . of the nature , necessity and use of the lords supper . we must know our estate by nature and by grace : . because otherwise we cannot be thankful to god for his benefits as we ought . . in the sacrament christ is offered , and the covenant sealed . by nature we are dead in sin and bondslaves of satan , by grace we come to be children of god , and heirs of salvation . we must know what the elements and actions in the sacrament signifie . that the bread signifies the body of christ , and the wine his bloud , that the breaking of bread betokens the crucifying of christ , that the giving of the bread and wine notes the action of god the father offering christ to all and bestowing him effectually upon every worthy receiver , the receiving of the bread and wine signifies our receiving and feeding upon christ by faith . . faith is required in those that come worthily to the supper of the lord. there must be an active and lively faith in the sacrament to take christ by an a of confidence , and give up our selves by an act of resignation . the great spiritual graces of the gospel are faith and love : . faith is the great command of the gospel , believe in the lord iesus . . it is the great promise of the gospel , ephes. . . . it is the great condition on which all the promises hang , isa. . heb. . . faith empties the soul more of it self then all other graces , it gives all the glory to god , rom. . . and often besides in that chapter . it is the eye of the soul whereby we discern christ , heb. . . cor. . ●lt . it is the stomack of the soul. christ describes believing by hungring and thirsting , it is the foot of the soul whereby we approach unto christ , heb. . . he that comes unto me shall never hunger , and he that beleeves in me shall never thirst . it is our hand to imbrace the promises , heb. . . therefore believing is often called eating and drinking , iohn . he that eats my flesh and drinks my bloud hath eternal life . gal. . . faith makes christ precious , pet. . . and the soul also to christ , pet. . . faith is an assent to all truths revealed , yet the special act of justifying faith is our closing with christ , our rolling our selves on him . it is a cleaving to the whole word of god , and an obediential resting upon christ alone for salvation . this is the only grace that jus●ifieth , whom he hath set forth for our propitiation through faith in his bloud . no grace brings so much comfort to the soul , the just shall live by his faith . reasons why we must bring faith to the sacrament : . it is the table of the lord , therefore none must be admitted , but those which are of his family , gal. . . christ hath instituted it that he might give himself by it , he gives himself only to his members , true believers . . it is a seal of the covenant of grace , therefore belongs to none but such as are in covenant , none are in covenant with god and christ but believers , iohn . . . because the sacrament was instituted for the confirming and further strengthening of our faith , it begets not faith but presupposeth it , rom. . , . & . . . the word profits not without faith in them that hear it , heb. . . the same thing is held forth in both . christ is held forth in the word sounding to the ear , and offered in the sacrament by the promise , there he is visible to the eye of faith , iohn . , . and is offered for spiritual nourishment . faith is the hand and mouth of the soul , whereby we receive and feed on christ , iohn . . iohn . . in bodily feeding there is , . sense of want , so in spiritual of the want of christ. . apprehension of the sutablenesse of the food to ones condition , so here . . appetite , earnest desire in the soul after christ. . taking of food , so the soul of christ. . eating . . digesting . . distribution of the nourishment . . no benefit is to be expected from any ordinance but by faith , christ himself profits not unbelievers , tit. . . we cannot receive the sacrament to our comfort without it . cor. . . of all texts in the scripture there is none so full for the trial of this grace as this , here are three several words to presse this duty . interpreters generally say , the meaning is , whether you have faith or not , but this is a higher expression , acts . . rom. . , . we say of a very malicious man , such a one is in malice ; and of one that is drunk , such a one is in drink . pet. . . the trial of faith is precious , . by this trial we attain to a certainty . . by this it attains purity : god tries it by affliction , men by examination , by both it is refined . . the trial of gold is but for a little time , by faith you lay hold on eternal life ; the purer the faith , the surer the hold . . by trying it hath a higher esteem , revel . . . the trial of gold makes it the more precious in your esteem , and the trial of faith makes it more precious in gods esteem . marks of faith. first , know whence we had faith , god gives it , and whether we have received it in the ordinary way by which god ▪ works it , the word , iam. . . faith comes by hearing , and it is increased by the same means by which it is begotten , dost thou highly prize the word ? hath it wrought faith in thee ? secondly , try by what steps and degrees faith hath been wrought in thee . . such see their misery by sinne , and their inability to help themselves , acts . . . god reveals to such the excellency of christ. he is held forth to us as every way able to do us good , isa. . . hereby one is brought to deny himself and his duties , and to have recourse to him , and rest on him for comfort . thirdly , from the effects , where faith is it will shew it self . . it purifieth the heart , he is clean in heart and life , cor. . . acts . . & . . overcomes our spiritual enemies , the world , this is the victory whereby we overcome the world , viz our faith , john . . satan , iohn . . & . . gal. . . . it works by love , ephes. . . fourthly , true faith is ever growing , a true faith may be weak , but all living things grow though one do not perceive it . do you trust god now the better for the many experiences you have of him ? art thou sensible of thy doubting and unbelief ? motives to perswade men to believe : consider , . who offers christ , god , how will he take it if he be refused ? . the gift , the greatnesse of the good offered in the gospel , heb. . , . tim. . . . the excellencies of faith , but that i have shewed before . . the hainousnesse of infidelity , iohn . . a sin both against the law and gospel . the first commandment commands us to believe what ever god shall reveal , it is the condemnation , with a witnesse , iohn . . it exposeth us to the temptations of satan , heb. . . . to the fearful judgements of god , iohn . ul● . to his displeasure , prov. . . heb. . . to eternal wrath , iohn . . mark . . . it makes all the ordinances of god ineffectual , the word , heb. . . afflictions , the sacrament , cor. . . . the willingnesse of god to receive a poor sinner . . god alone provided the medicine that should cure us , rom. . . . he wrote it in the gospel , this is a true saying . . propounds christ , hath set him forth . . invites sinners , matth. . cor. . . he commands you to believe , ioh. . . threatens if you refuse , iohn . ult . . christ consented to all this , he voluntarily came into the world to save sinners , he hath paid the ransome , hath promised that those which come to him he will in no wise cast away . means to get and improve or strengthen faith : . to get it . . labour to see your selves in a lost condition . . know that there is no way in the world to save you but by christ. . bewail your condition to god , tell him that you are a lost creature , and say , lord , help me to believe . . plead the promises , there are promises of grace as well as to grace ; say , lord , thou hast said thou wilt be merciful , and why not to me ? . wait upon god in the use of the means , hearing and the like , rom. . acts . . . to improve and strengthen it . you that have faith , labour to improve it , thess. . , . i shall premise four cautions : . there is a common , dead faith , an ungrounded presumption gotten by the devil and mens false hearts , which is rather to be destroyed then increased . when men put all their confidence in christ , and yet can live in all kinde of ungodlinesse , whereas true faith is wrought by the spirit of god , and brings forth a holy life . . among true believers there are several sizes as it were of faith , some are strong and some weak in the faith . . the weakest faith , if true , will certainly save the soul , the weakest believer is united to christ , adopted , reconciled , justified , hath the spirit , all promises belong to him , and shall partake of glory . . there is none of gods servants in this world do attain so much faith as they might , the apostles luke . . make this their joynt petition , lord increase our faith . . it increaseth in the use of it , to him that hath shall be given . spiritual things increase by exercise . . diligently attend on all the ordinances , and treasure up experiences . . study thy self daily , see what a wretched , worthlesse creature thou art , what a dead barren heart thou hast , real self-abhorring makes a man to hang on christ. . the more thou knowest christ , the more thou wilt believe in him , psal. . . study to know christs person , offices , the tenour and indulgence of the covenant of grace . . labour to get some evidence of the work of faith in thee , that thou art in a league of love with christ : if the wayes of christ be sutable to thy spirit , and the bent of thy heart be against all sins , and especially thy bosome sinne , it is a good sign . . remove all impediments . ii. repentance . it is taken sometimes largely , and so it comprehends all the three parts of conversion , contrition , faith and new obedience . . strictly for contrition alone , act. . . in general , it is a turning from sinne to god : or thus , it is a supernatural work of gods spirit , whereby the humbled converted sinner doth turn from all sinne with grief and detestation of it , because thereby god is offended , and to the wayes of god , loving and embracing them , and resolving to walk in them for the time to come . . the efficient cause or authour of repentance is gods spirit , acts . . & . . tim. . . it is a supernatural work , such a work as never is nor can be wrought in any but by the almighty work of gods spirit in a way above corrupt nature , ier. . , . a man can do something toward legal duties , but one hath no principle for evangelical duties , but something against them . . the subject in whom this grace of repentance is found ( say some ) is an humbled and converted sinner , . humbled , that is , legally sensible of the misery it is brought to by sinne . . converted , that is , by god , one whose inward man is changed , ezek. . . repentance seems rather to precede conversion , act. . . though full repentance be conversion . . the general nature of it , a turning with the terms from which and to which , an aversion from sin , and a conversion to god , ioel . . ezek. ▪ lat . end . . the manner of it , with detestation of sinne with delight in gods will and wayes , hos. . ▪ surely , shall one say , in the lord i shall finde righteousnesse and peace . it is a mourn●ng for sinne as sinne , as it is offensivum dei , aversivum à deo , as it is an act of disobedience , an act of unkindnesse . there are several kindes of repentance : . antecedent , which goes before remission and justification , acts . . & . . & . . . consequent , repentance , melting of the heart toward god after assurance of pardon , luke . . tim ▪ . , , . ezek. . ult . initial repentance when one is converted , act. . . . continual , rom. . . iohn . . . personal or ecclesiastical . some say the parts o● repentance are to eschew evil and do good , psal. . . isa. ▪ , . & . . amos . . rom. . . in sinne there is an aversion from god , and a conversion to the creature . . in repentance there must be an aversion from the pleasures of sinne , and a returning to communion with god. the vertue and grace of christ is not onely to mortifie but vivifie , rom. . . sinne must be mortified before the image of god can be superinduced into the soul , col. . . in renouncing of sinne four affections are to be exercised , true humiliation is begun in fear , continued in shame , carried on in sorrow , and ends in indignation . . fear ariseth from application of the curse to the provocation , we compare the sins we have committed with the threatnings of the word , iob . . heb. . . shame ariseth from comparing filthinesse , psal. . . ezra . . rom. . . sorrow ariseth from thoughts of gods goodnesse and our own unkindenesse , zach. . . ezek. . . luke . . indignation ( the highest act of hatred ) ariseth from the unsutablenesse of it to our interest in christ , isa. . . hos. . . rom. . . fear looks on sinne as damning , shame looks on it as defiling , sorrow looks on it as offensive to god , indignation looks on it as misbecoming our profession . in turning to the lord : . there is a serious and solemn consideration of our state and danger out of christ , psal. . . & . . hab. . . . a firm resolution , luk. . . psal. . . & . . . a mutual exercise of holy affections , desire , hope and delight , psalm . . . . a consecration or resignation of our selves to god , rom. . . cor. . . . a constant care of making good our ingagement , prov. . . hos. . . dr twisse against corvinus saith , there are three parts of repentance , the confession of the mouth , contrition of the heart , and amendment of life . m. calamy on acts . . p. . saith , it consists in five things : . there must be a true and right sense of sinne , as to gospel-faith there must be a true sight of christ , iohn . . so to gospel-repentance there must be a right sense of sin . . sorrow for sin , a spirit of mourning goes along with gospel-repentance , zec. . . ezek. . . hos. . . a sorrow according to god , cor. . . . a self-judging , psal. . . condemning his acts , and judging himself worthy of all the curses of the law. . a turning from sin to the lord , hos. . . dan. . . . it must be grounded upon the apprehension and hope of mercy , isa. . . poenitentia non est sola contritio , sed sides , luther . therefore the lutherans commonly make faith a part of repentance , it is the foundation of it , non pars sed principium . p. martyr . one saith , true repentance consists in four things : . in a humble lamenting and bewailing of our sins , our sinful nature and wicked lives , whereby we are subject to gods wrath and eternal death , even a giving our selves so to consider and feel the cursed effects of sinne , in that it angers god , and enforceth his justice to punish us , till it makes our hearts to ake and be troubled , perplexed and disquieted , sam. . . psal. . . ioel . . iam. . . so david and peter wept for their sins . . a confessing the same to god particularly , prov. . . psal. . , . judging our selves worthy to be destroyed therefore , and to perish eternally . david saith , i will confesse mine iniquity , and be sorry for my sin : and iohn , if we confesse our sins he is faithfull and just to forgive us our sins . . an earnest crying to god for pardon of sinne , and for power against it in the name of christ. david , psal. . saith , sprinkle me with hysop , that is , forgive me for his bloud sake whom that hysop represented . we must take words , and beseech the lord to receive us graciously . . a hearty and sincere purpose to reform our heart and life , to cast away all our transgressions , to resist and forbear the practice of sinne in all things , and to exercise our selves in all righteousnesse , i. e. a firm purpose to leave all the evil that i know condemned , and to do all the good that i know required , a fixed resolution of heart so to do in consideration of gods goodnesse and grace that hath sent christ to save the penitent . the antinomians say , the saints of god once justified and in christ , need not repentance , they cry down this as an un ▪ gospel-like practice , and dislike mourning for sinne , they would have nothing but faith in christ , and rejoycing in him . to be troubled for sinne ( they say ) is a dishonour to the grace of god and satisfaction of christ , our repentance and humiliation indeed cannot satisfie god , christ hath done that , laid down a price answerable to the debt , but the lord hath inseparably annexed repentance and remission . act. . . & . . & . . and he requires not only an initial repentance in reference to a mans state , but a daily repentance in reference to the acts of sinne , he must daily wash his feet . see gal. . . the sinne against the holy ghost is therefore unpardonable , because the lord will not give repentance , heb. . repentance is evangelical , and a duty in regenerate persons : first , because it is a fruit of the holy ghost , act. . . secondly , because none but regenerate persons can perform it , to bewail sinne , and aggravate it , justifying god , condemning themselves , and laying hold on christ. thirdly , the gospel enjoyns it , and threatens the neglect of it . some places joyn repentance and pardon together , act. . . luke . . some it and faith , mar. . . act. . . fourthly , christ , iohn baptist and all the apostles preacht repentance , mat. . . & . . mark . . fifthly , because it may and doth work most kindely in and with faith , when they look upon christ whom they have pierced , and consider that they have crucified him . sixthly , because it conforms us to god and christ , in hating and subduing sinne in us , it breedeth in us a loathing of sinne , and gives us a victory over it . what the pump is to the ship , repentance is to the soul , it keeps it clean . seventhly , because we have still flesh in us to be awed , as well as the spirit in us to be cherished . object . justification is but one indivisible act of grace pardoning all sins past , present and to come . there is a two-fold forgivenesse : . in foro poli , in the court of god , so all sins past , present and to come are actually pardoned at the first act of believing and repenting . . in foro soli , in the court of conscience , so they are not pardoned , we shall have no comfort or assurance of their pardon till we actually repent of them . repentance is a part of the exercise of our whole christian conversation , and a work to be ordinarily practised , though there be one great and universal repentance for the change of our state . in revel . . & . chap. among the duties god requires of the seven churches which were all converted , of four of them he requires the exercise of repentance , revel . . . & . , . but there are some special seasons wherein god in a more special manner cals his people to repent , when he would have the practice of it more full and extraordinary , cor. . . when we should more strictly examine our selves , and our sorrow should be much inlarged , sam. . . iudg. . there are five special times for renewing of repentance : first , the time when gods hand is upon us in any special correction . . god expects and requires it then , isa. . the first verses . zeph. . begin . . the servants of god have ordinarily practised it then , ieremiah , iob , david , lam. . , . . god hath severely threatned them when they have not repented at such times , chron. ▪ . ier. . . amos . the reason is , because the lord hath appointed this exercise of repentance as the only means to remove the rod , or turn it to a blessing . secondly , another special time when god would have his servants to renew their repentance , is upon their fall , when they have committed any grosse sin , as david after defiling urijahs wife , psal. . and when he had fallen into the sin of numbring the people , sam. . so ezra . when the people had married with strange wives , they wept exceedingly . so when the church of corinth had wrapt themselves in the guilt of the incestuous persons sin , cor. . peter when he had denied his master . our sorrow doth not make god amends , or pacifie his wrath when it is kindled ; it is only a condition of the covenant of grace ; the exercise of repentance , it satisfieth not god but the church , it is a help to our own souls whereby our sins are subdued . thirdly , when the lord cals any of his people to any special service that he would have them do for him and the church , then they ought to renew their repentance : when god called his people to renew their covenant , there was a special humiliation before , ezra . . isa. . when ioshua was called to build the temple , and be an high-priest to god , zech. . when they were to come to the sacrament they were to examine themselves thorowly and judge themselves , so exod. . . else our unworthinesse may stand as a bar that we shall not comfortably go on in the work of the lord , gen. . begin . fourthly , when we look to receive any special mercy , when we either need or expect by vertue of a promise , that god will do some great thing for us , as isaac when he lookt for his fathers servant to return with a wife . dan. . the whole chapter is the humblest exercise of repentance that we reade of , the occasion was , he expected that the lord would now break the babylonian yoke . moses called the people to deep humiliation and repentance when they were to possesse the land of canaan . fifthly , the time of death , when we expect our change , then is a special time for the exercise of the duty of repentance , that is a fitter time to finish then begin repentance a , then we should specially look to our hearts and examine our wayes . it was the commendation of the church of thyatira , that their last works were best ; and it is the last time that we shall have to do with repentance ; we carry love and joy to heaven , and most of the graces except faith and hope , there shall be no use of them ; when we go hence we go to the greatest communion with god that the creature is capable of . esther the night or two before she went to lie with ahashuerus , was most carefull to have her body perfumed and oiled . motives to provoke us to the practice of repentance , two especially , which are the great motives to any duty . . the necessity of it : . the utility of it . i. the necessity of it . repentance is necessary to remission , . necessitate praecepti , ezek. . . . necessitate medii , one must condemn his sinne , and loath himself , and prize a pardon afore he obtain it , ezek. . . luke . . the schoolmen demand , why repentance should not make god satisfaction , because it hath god for its object as well as sin , cor. . . the offence takes it measure from the object , the good duty from the subject , therfore christ only could make satisfaction . it is necessary , because every man must appear before the judgement seat of christ , and receive an everlasting doom , and our plea must then be either that we have not sinned , or else that we have repented , except ye repent ye shall all perish , while one remains impenitent , his person and services are abominable in the sight of god , isa. . & isa. . liable to all the curses written in the book of god. the jews have a proverb ( saith drusius ) uno die ante mortem poenitentiam agas , repent one day before death , that is , every day , because thou maist die tomorrow . there is an absolute necessity of repentance for a fruitful and worthy receiving of the sacrament . first , without this there can be no true desire to come to this supper ; faith is the hand , repentance the stomack ; by a sight of sin we see our want and need of christ. secondly , without it there can be no fitnesse to receive christ. we must eat this passeover with bitter herbs . thirdly , all should labour to have assurance of the pardon of their sins , this cup is the new testament in my bloud for the remission of sins , without repentance there is no remission , act. . . fourthly , because sinne is of a soiling nature , and doth de●ile gods ordinance to a mans soul , and if we come in sinne , we cannot profit by the lords ordinance . ii. the utility of it . the necessity of it should work on our fear , the utility of it on our love , the two great passions of the soul. first , it is infinitely pleasing to almighty god , luke . per totum . the intent of three parables there is to shew what content it is to god to see a sinner to turn from his evil wayes , him that had lost his groat , his sheep , and the prodigal sonne . secondly , the benefit of it is unspeakable to thine own soul. . it will remove all evil : . spiritual , all the guilt of sinne , and the defilement of it , iohn . lat . end . isa. . , , . no more prejudice lies against thee then if thou hadst never sinned against him . mary magdalen was infamous for her uncleannesse , yet christ first appeared to her after he rose from the dead , all the curses due to sin are laid on christ. . outward evil , when i speak concerning a nation , if they repent i will repent of all the evil i thought to do . see ioel . . b●ing all good , it brings gods favour , that flows on the soul , god hath promised grace and means of grace to such , ier. . , , . prov. . . temporal blessing , iob . everlasting life is their portion , it is called repentance unto life , act. . . unto salvation , cor. ● . . it is a means conducing to that end . means of repentance : . diligently study to know how miserable your state is without it , reade over thy doings that have not been good every day . see the evil and danger of sin , acts . . & . , . & . . ier. . . tim. . . . repentance is the gift of god * , he granted also repentance to the gentiles , beg earnestly at gods hand that he would make sin bitter to thee , and cause thee to hate it , zech. . they mourned apart , then god poured on the house of david the spirit of supplication , ier. . . turn me lord , and i shall be turned . . attend upon the ministery of the word , the preaching of the word is called the word of repentance , the preaching of the law , gods word is a hammer to break the hard heart , especially the preaching of the gospel , the discovery of christ , they shall look on him whom they have pierced . rom. . the goodnesse of god should leade thee to repentance . . faith in the bloud of christ ; when thou seest thy self lost and undone , venture thy self upon the free grace of god revealed in the gospel , faith in christ will purifie the heart , acts . that is , instrumentally , the holy ghost is the principal agent , you have received the spirit by the preaching of faith . three things are required in repentance : . the sight of sin by the law. . hearty and continual sorrow for sin by considering the filthinesse and desert of it , gods judgements due for sin , his mercies bestowed on us , christs suffering for our sins , our own unthankfulnesse notwithstanding gods benefits . . amendment , an utter and well-advised forsaking of all sin in affection , and of grosse sin in life and conversation . renewing of repentance , lies . in renewing a mans humiliation and godly sorrow . . in renewing his obligation to duty . the consideration of our saviours death for our sins should be unto us a most powerful motive to repentance . two things are necessary in the point of repentance , for sins past to confesse and lament them before god , humbly craving pardon , and for the time to come to reform and amend our lives , casting away all our transgressions , and applying our selves to all holinesse and righteousnesse . now to the performance of this duty the death of christ must needs be to him that considers of it , the most effectual argument and mighty motive in the world . do we not here see that the sins we have lived in are most loathsome to god , for had he not hated them with infinite hatred , would he have inflicted such horrible punishments upon our saviour his only son by them ? do we not see that they are most dangerous to our selves , exposing us to the suffering of intollerable evils , unlesse by vertue of christs death we be freed from them , which can never be but upon our repentance . god hath in the death of christ discovered such infinite abomination of sin , and withall such infinite grace to the sinner , that this should prevail with us . paul saith , all we which are baptized into christ are baptized into his death , and we are buried with him by baptism into his death , and we are crucified together with him , that the body of sinne may be abolished . we must be made partakers of the death of christ , if ever we will be made partakers of his resurrection ; we must be made conformable to his death , if ever we will live and reign with him . marks to know whether our repentance be right : . if it be speedy and without delay , satan alwayes saith , it is either too soon to repent , as in youth ; or too late as in old-age . . constant , not cast it aside , because we repented at our first conversion . . voluntary , and so a filiall not a forced repentance , voluntary repentance speaks love to god , forced love to our selves . . it must be deep and thorow repentance sutable to our sins : the greatest sinners if gracious , have the greatest sorrow , and their joy is the more full after , psa. . . sam. . . iii. love. this is a special grace of the gospel , it is a longing desire for the good of our brethren , or a willing that good to one which is proper to him . there is a double union : first , mystical with christ the head by faith , and with one another by love . secondly , moral , an agreement in judgement and affection , ioh. . . see , , . v. act. . . christ was , . incarnate for this end , that his people might be one , ephes. . . . this is often inculcated in christs sermons , iohn . . he came from heaven on purpose to propound to us a patern of charity , ephes. . . unity is the beauty , strength and safety of the church , act. . . see isa. . . . christ died for this end , isa. , . . christ aimed at this in his ascention and pouring out of his spirit , ephes. . . . it is the end of christs ordinances in the church , of baptism , cor. . . and of the lords supper , cor. . . every one is bound to love four things , saith augustine . first , god who is the chiefest good , and therefore deserves the chiefest love . secondly , himself , god gives no commandment for one to love himself , because he commands one to love god as the chiefest good , and so to love him as to enjoy him , which one cannot do without love of himself . thirdly , to love man as man , thess. . . fourthly , to love all the * saints , the brotherhood , pet. . . those which love saints as saints , or because saints , must needs love them all , ephes. . . col. . . philem. . our love must be , . sincere or without hypocrisie , rom. . . it is so when we cleave to what ever is good in him , and abhor what is evil in him . . fervent , pet. . . . constant , a friend loveth at all times . we must also love our enemies , matth. . , . it is reported of iohn , that in his old-age being unable by weaknesse to speak long unto the congregation , he would stand up , and ●n stead of a long sermon ingeminate this precept , diligite filioli , diligite , little children love , love one another . the subject of his epistle is love , iohn . . he is called the beloved disciple , because he was so full of it himself . christ cals it the new commandment , because excellent , or because solemnly renewed by him , iohn . . these are my commandments that you love one another , this is the great grace which distinguisheth the children of light from the children of darknesse , iohn . . he that loves not is not of god. there are high elogies of it , cor. . we must love our neighbour as our selves , iam. . . we must neither wish nor do them any more hurt then we would wish or do to our selves . . we should really promote his good as our own , cor. . we are , . to pray for them , heb. . . . counsel them , heb. . . . relieve them in their wants , mat. . lat . end . the sacrament is a seal of our communion , that we are all one bread and one body . it is evident that christ upon his death instituted that supper ; as , to be a seal of that covenant of grace between god and us , ratified thereb● ; so also to be a communion , the highest outward pledge , ratification and testimony of love and amity among his members themselves . m. thomas goodwins , christ the universal peace-maker . part . . sect. . yet the great wall of separation between the papists and us , is the sacrament of the altar , and those that are called lutherans and calvinists the lords supper . and this is a grace pressed with the like necessity toward man , that saith is toward god. the christians in the primitive church did kisse each other at the sacrament ; this was called osculum pacis , the kisse of peace in sign of love . d. clerk. some keep themselves from the sacrament , because they are not in charity . these men shew manifest contempt to christ and his blessed ordinance , that rather then they will forsake their malice they will want it . . such professe they will live still in malice , and have no desire to be reconciled , for if they had they need not refuse to receive , cor. . . the love-feasts were appointed to signifie their mutual love one to another , they were immediately before the receiving of the sacrament , cor. . . st chrysostome makes the love-feasts to be after the taking of the eucharist . they were used to have a great feast , to which all the poor people were invited on the charges of the rich . this they did partly in imitation of our saviour , who instituted the sacrament after a full supper , and partly in expression of their perfect love towards all men . these agapae , or love feasts of the ancient christians , were so called of their end and purpose , or effect . albeit they had divine toleration , yet they had not divine institution and introduction . for it is not shewed out of holy writ , or consent of antiquity , that they were commanded by christ or his apostles warrant . we may well say they had : for without check or controlment of their use , without alteration for their being , they were in the apostles times , and there is mention of them in scripture ; only they are taxed that did abuse them , and made themselves unworthy of such holy meetings . st paul is commonly understood of these feasts , cor. . . which were concomitant unto the holy sacrament then , but st iude in expresse words doth name them , vers . . maculae in agapis vestris . both prove but a practice abused , and reformed again by st paul , not an ordination from god or the apostles . these love-feasts were general meetings of the whole church , at least representative of as many as did communicate , unlesse some great occasion did with hold them . iv. hungring after christ , and desire of gods favour . we must come poor and hungry to the lords table , psal. . . luke . . revel . . , . the promises are made to the hungry . isa. . . & . . prov. . . luke . . mat. . . ier. . . iohn . . heb. . . luthers paradox is , none come worthy , but those that come unworthy , that is , in their own sense and feeling . hunger and thirst imply , . a want of those things which should support our bodily life . . an afflicting sense of the want . . an eager desire of the supply of it . so we must apprehend : . our own emptinesse , our lost condition . . we must be sensible of the wrath of god due to us for our sins . . we must earnestly desire gods favour , to be reconciled to him . hunger and thirst are both expressed , iohn . . to shew the thorownesse of the apprehension and supply . reasons . . these only can relish christ , he is sweet to hungry souls , matth. . . those that are affected with the sense of their sins can best taste of gods mercy . . these only suit with christ , follow me for i am lowly and meek . . this will awake desires , the hunger-bitten beggar will be importunate with god. . this will make you welcome to god , he fils the hungry with good things . open thy mouth wide and he will fill it , isa. . . psal. . . compared with the . we must desire gods favour heartily and continually , because . it is necessary , for it were better for one not to be , then to be out of gods favour . . because it is excellent , for gods favour and the light of his countenance is better then life it self . that we may stir up this desire in us , we must consider . our need of christ his fulnesse and perfection . . the necessity and excellency of the sacrament . . the benefits we have therein , and the helps thereby to quicken and confirm our faith . having dispatched the consideration of the truth of certain graces we are to examine before we come to the lords table ; i shall in the next place speak of the growth or wants of our graces . i. of the growth of our graces . as we ought to examine our selves of the truth of our graces when we go to the lords supper , so likewise of their growth and strength : true grace will grow . the lords supper is a sealing and strengthening ordinance , therefore presupposeth life , we should then know the degree and strength of our graces . grace is a supernatural and peculiar quality wrought in the people of god by his spirit , whereby they are inabled to please god in all things . . a quality in us , sometimes it signifieth grace in god , being justified freely by his grace . . supernatural , inableth us to do things above nature . . peculiar , to distinguish it from common graces in reprobates which are supernatural , as the grace of god working miracles . . wrought in us by the spirit , it is not in us by nature or education , it is the grace of god , he is the god of all grace . . to please god in all things , we must have respect to all his commandments . the scripture speaks much of abounding and growing in grace , psal. . . cor. . . the word abounding is taken from rivers , the other from all sorts of vitals or plants . the apostle cals upon the corinthians to be strong , and upon timothy to be strong in the grace which is in christ jesus , and upon the ephesians , to be strong in christ , and in the power of his might . paul prayes for the ephesians , that according to the riches of his grace the lord would strengthen them by his spirit with all might in the inward man. bodily strength is a natural gift common to man with beast , yet many brag of it , spiritual strength is far more excellent . see heb. . . ephes. . . there is alwayes a furthermore in christianity , thess. . . ubi incipis nolle fieri melior , ibi etiam de sinis esse bonus . bern. epist. . reasons why christians should strive to grow in grace . first , god commands it , phil. . . ephes. . . colos. . . pet. . . heb. . . secondly , god commends it , o woman great is thy faith . stephen was full of the holy ghost , acts . . thirdly , the saints of god have practised it , . prayed for the increase of grace , phil. . . . laboured for the increase of it . fourthly , from the similitudes to which a childe of god is compared in scripture , to trees , psal. . . & . . isa. . . hos. . . plants grow till they die , whence they are called vegetables . fifthly , from the nature of grace , where there is truth of grace it will grow , matth. . . because it puts a man into christ , whosoever is in him must needs be fruitful , iohn . . if the body of christ did not grow as well as the head it would be a monstrous body , col. . . ephes. . . sixthly , according to the measure of your grace shall be the degree of your glory , pet. . . he that soweth liberally shall reap liberally . motives to get strength and grow in grace : . we need more strength , revel . . . grace is the elevation of the soul. . it is more honourable to have a great measure of grace , revel . . . christ checks his disciples for their little faith . . if we grow not in grace we decrease , heb. . . compared with v. . all christians ( saith ierome ) are like the angels in iacobs ladder , they all ascended or descended , qui dixit sufficit deficit . john . . . fruitfull christians are in a happy condition , heb. . . god is much honoured by them , iohn . , . phil. . . he will delight to dwell with them , at the day of judgement they shall receive publick approbation and remuneration , matth. . . marks of the growth of grace : . it is a proportionable growth , a growth in all the parts , our faith is sutable to our knowledge , our love to our faith , and practice to both . . constant , at least in our desires and endeavours . . it will grow against all hinderances . the infallible signs of growth in grace , are these . when we grow more spiritual : . in our aims , when we have pure intentions in every action . . in our duties , when the minde is more enlightened to minde spiritual duties , and to resist spiritual temptations , when we oppose thoughts and lusts , not only morally but spiritually evil , and when we relish the more spiritual part of the word , cor. . . . in our motives , when we resist sin , not because it will damn us , but because it is against gods law , purity , and defiles us . . when we grow more solid and judicious , cor. . . phil. . . growth is not to be measured by the intensnesse and vigour of the affections , that is more in young christians . . when we grow more humble , by long experience reflexive light is increased , one is more able to look into conscience , and see his own defects , prov. . . the lowest degree of growth in grace may be discerned by two marks : . by longing for food , pet. . . . by being humbled for want of growth , mark . . it is a good degree of our growth in grace to see how much we want . there is difference between growth in gifts and graces , cor. . , . many in these dayes grow in gifts : gifts are for others , and but for this life : growth in gifts often puffeth up , but growth in grace humbleth . a christian may grow either quoad amplitudinem scientiae , or efficaciam scientiae , the enlargement of his knowledge may be both in respect of the matter , he may know more things then he did , as also in the manner , more clearly , evidently and firmly then he did , or else in the efficacy of his knowledge , he knoweth them more practically . . means of our spiritual growth : . general , the word , pet. . . it is compared to rain , deut. . . and such things as will further growth , isa. . , . milk ; children never grow so much in so short a time , as when they are sed with milk , sincere milk , not mixed with errour , cor. . ult . . particular helps : . we should labour to live under the means of growth and prize them , zech. . . the * sacrament is a strengthening ordinance . . we should overcome our lusts , iam. . . pet. . , . the good ground hears the word with a good and honest heart . . we should be daily questioning our selves how we do grow , cor. . ult . heb. . . . be often in the use and exercise of that grace wherein we desire to grow , tim. . , . the right hand and foot are stronger , because they are more used , improve thy knowledge by teaching others , and zeal when the name of god is dishonoured , and faith by depending on god in all occurrences , by applying the promises , exercise repentance , cor. . . humility , god gives grace to the humble , self-denial , love , that sets obedience on work , cor. . . constant prayer for gods blessing on the word , and all other means , iude v. . the disciples said , lord , increase our faith , luk. . . praying christians will certainly be growing christians . strength of grace is discovered by two things : . when duties are easie , rom. . . . when crosses are light , bonds and afflictions abide me where ever i come , saith paul , yet none of these move me . strength is an ability of working powerfully , we must have it from christ , isa. . . col. . ult . all graces shew their vertue and efficacy two wayes : . when they strongly and lively produce their own acts , as a strong assent , and most firm and fixed acknowledgement of any truth shews a strong faith . . by a laborious and earnest resisting their contrary , as a strong casting away , and loathing , and abhorring doubting conceits , shews faith also to be strong . christ by his spirit , . increaseth graces in us , faith , love , humility , self denial . . acts the graces received , cant. . . rom. . . . brings to our mindes the truths of god and former works of god , heb. . . . renews our comforts , and freshly imprints the love of god upon the soul , rom. . . iohn . obedience flows from love , so he strengthens us . we should labour to grow , first , in knowledge , hos. . . grace increaseth by the knowledge of god , isa. . . pet. . . & pet. . . our fairest portion in heaven is the satisfaction of our understanding in the knowledge of god , psal. . knowledge is the great promise of the new covenant , ier. . . we should grow in the knowledge of the truths of christian religion , of god , christ , the sacraments , justification , sanctification , and labour to get a powerful , practical , experimental knowledge of these truths , know the power of christs death and resurrection , phil. . . knowledge is the first and chief part of gods image , col. . . see chap. . . growth in knowledge is rather to be reckoned by the degrees of knowledge then by the objects and matters known , prov. . . i know god and christ more practically , savingly , the covenant more distinctly , heb. . . we must not from an expectation of new light be hindered from being establisht in the present principles . secondly , in faith , matth. . . luk. . . rom. . . because faith of all graces is most defective ( things in religion are so rare and excellent ) and most assaulted by satan , and growth in all other graces depends on the increase of faith . see luke . . we should labour to grow in the assurance of faith , heb. . . in the exercise of it , heb , . . gal. . . the people of god here must live a life of holinesse , as our faith is so is our conversation . must bear christs crosse , as our faith is so will our carriage be under the crosse , iohn . . . they should be full of peace and joy , this will be according to our faith . lastly , we should search and finde out what our wants are that we would fain have supplied there , what we stand in need of , we partake of the body and bloud of christ for the supply and augmentation of those graces we stand in need of , luke . . the sacrament is a grace-increasing ordinance , consider what graces therefore are most defective in you , and come to christ for a supply of them . quest. whether the communicants ought to come fasting ? it is superstitious to think it irreverent receiving if a man have eaten any thing before , christ instituted it after supper . the papists take it in the morning and fasting , it cannot then be called the lords supper , since it is rather a breakfast . ii. directions for our carriage in the duty . by faith we come to see that the sacraments are the lords ordinances , and that those things which he promiseth in the covenant of grace , and sealeth in the sacrament , are farre better then all profits and pleasures in this world . by it we come to be stirred up to desire and long after these benefits , and so to covet them , that nothing in this world will satisfie us without them . we should exercise faith at the lords table , view the arguments the ordinance it self affords . . here is christ crucified before thine eyes , and he clearly offers it to thy soul in particular , he applies it to thee , this is my body which was broken for thee , and my bloud which was shed for thee . run over the sad story of christs agony , and say , this was done by my lord for my poor soul. . the lord cals thee hither on purpose , because thou art weak . he will cherish weak beginnings , mat. . . for our affections we must behave our selves with joy , comfort and reverence . see chron. . . & mat. . . thy heart should be cheerful in god and thankful , praise him . thankfulnesse and joy are the effects of faith ; the ordinances are often compared to feasts and banquets , because of the spiritual delight and rejoycing which the soul ought to take in them . hence the very sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of the giving thanks unto god for his mercies . the outward duty is comfortable , circumcision was a bloudy rite , yet this is nothing to the inward sweetnesse , iohn . . in one of the evangelists it is said , christ blest the bread , in another it is said , christ gave thanks , christ when he instituted this sacrament gave thanks to god the father that he was pleased to send him into the world to die for poor souls . fear is proper to the duty of the supper , because of those excellent mysteries . chrysostom cals this table , horribilis mystica mensa , psal. . . mixt affections do best in a mixt state in the whole worship of god , psal. . . hos. . . for our thoughts : we must meditate , . on the outward signs , and what they signifie . . on the dainties prepared . . the love of him that prepared them . . on our communion with christ , his graces and faithful people . the effect of these affections and thoughts will be stirring up the heart to thanksgiving . when we taste the wine we should consider its properties , psal. . . iudg. . . so there is satisfaction to god and comfort to the creature in the bloud of christ , wine ingenders new spirits , warms and refines them , the bloud of christ infuseth a new vigour into the soul. our communion with christ in the supper is not only with his gifts and graces , but with his person , whole christ. there are two elements to signifie this , bread his body , and wine his bloud . our communion is with his whole person , with christ invested with all kinde of offices to do us good , and furnished with rich graces and comforts , iohn . . we partake of his wisdom as a prophet , righteousnesse as a priest , grace and glory as a king. what must be done after the sacrament ? we must endeavour to finde an increase of faith , love , and all saving graces in us , abounding more and more in well-doing . we should speak of the sweetnesse of christ to others , psal. . . some disciples have gone from this supper triumphing , and trampling upon satan as lions breathing fire ( saith chrysostome ) terrible to the devils themselves . if we finde not the fruit of this ordinance presently , either it may come from want of preparation , or from trusting in our own preparation , chron. . , . or want of thankfulnesse for our preparation , chron. . . or from want of stirring up the graces we have received in that duty , isa. . . tim. . . or , because we were not humbled for former neglects , psal. . , . god may deny us the present sense of our benefit : . to train us up to live by faith , cor. . . . to try our graces . . that we may more diligently search into our own souls , psal. . . how oft ought the sacrament to be received ? amongst the papists the people communicate only once a year , viz. at easter , which superstitious custom many of our ignorant people follow . calvin . institut . . & . roundly professeth , that it behoveth that the eucharist be celebrated at least once a week . the christians in some parts of the primitive * church took the sacrament every day , because they did look to die every day . now in many places it is administred every moneth . object . the passeover unto which the lords supper succeedeth was celebrated once a year , and therefore once only for this sacrament is sufficient . answ. god ordained that the passeover should be celebrated but once only in the year , and on a certain moneth and day , the jews had many other visible signs to represent christ and his benefits , they had sacrifices every day , and legal washings , but he hath appointed that this feast of the lords supper should be often solemnized , and that we should come often unto it , cor. . , . that the frequent celebration of the sacrament is a duty , is inferred from this text by peter martyr , calvin , musculus , aretius , hyperius , toss●nus , pareus , piscator , dickson and mr pemble . see iohnsons christian plea , chap. . in the time of the apostles the purest age of the church , they solemnized it every lords day , acts . . yea it was their daily exercise , as often almost as they had any publick meeting for the service of god , acts . . and this custom long continued in the primitive church after the apostles times , not only in the dayes of iustin martyr and tertullian , but also of chrysostom and augastine , as appeareth by their writings : untill by mans corruption and satans malice , the commonnesse of the action exposed it to contempt . we should come often to the sacrament , there is no exception , but want of occasion or some just impediment . there was in old time a custom , there should be a communion every lords day , every one not receiving without lawful excuse , being excommunicated , which charls the great in some sort renewed , and which bucer advised k. edward in this land to restore again . whether if an ordinance , and namely the sacrament of the lords supper ( though there seems to be the like reason in other ordinances ) cannot be so administred , but that by some which partake of it , it will notoriously be prophaned , that be a sufficient reason for the non-administration of it ? or , whether for want of order and government to keep off such as are notoriously unworthy , the administration of the sacrament may and ought to be suspended ? again , whether a minister may lawfully and with a good conscience continue there in the exercise of his ministery ( having a pastoral charge ) where he hath not power to administer the sacrament of the lords supper ? there is a treatise lately published by one master ieanes , entituled , the want of church-government no warrant for a total omission of the lords supper . he saith there pag. . next unto god and christs glory , the good of the saints was the main end of this sacrament : it was principally intended for the godly , for their use , comfort and edification , and therefore they are not to be deprived , although it is much against their wils ; accidentally prejudicial unto wilfull and presumptuous intruders . pag , . that which gives a right in foro dei , is faith , but in foro ecclesiastico , profession of the faith . now where church-government is not setled , there are many who are beleevers and professours of the faith , ergò , many that have right unto the lords supper . and we may argue from the right to the administration . pag. , . some think that the supposed sinne of giving the lords supper unto unworthy persons , is easily avoided , if the minister give not the sacramental elements to each communicant out of his own hand ; but the communicants divide the elements among themselves . there is not in either the evangelists , or the cor. . any the least mention of our saviours distributing the sacramental elements particularly and severally out of his own hand to each communicant : nay , the contrary rather is probable , because he speaks unto these whom he gave the supper unto , onely joyntly and in general , take , eat , drink . pag. . only such dogs and swine are to be denied the lords supper who are such juridically . for though ( saith m. ball ) in course of life they may be dogs , yet in publick esteem they are not to be reputed dogs , nor used as dogs till the church have so pronounced of them . page . . breaches of the command and rule of christ in the administration of the lords supper are of two sorts , material or personal . . material , when the worship it self is corrupted , as in the popish masse , where there is but one element . . personal , when the worship it self is in every respect pure , but the persons communicating ▪ wa●●●ing in requisite qualifications ; the former are chargeable upon the minister administring the lords supper , not the later , so he prevent them so far as in him lieth . pag. . he quotes this passage out of m. ball , in coming to gods ordinance we have communion with christ principally who hath called us thither , is there present by his grace and spirit to blesse his ordinance ; and with the faithful , who are there met together at gods commandment , in the name and by the authority of jesus christ : with the wicked we have no communion , unlesse it be external and by accident , because they are not , or cannot be cast out . internal and essential communion we have with christ and the faithfull only ; external , with the wicked . our communion with christ and his faithful people is not free and voluntary , but necessary , enjoyned by god , not left to our will or pleasure . our communion with the wicked in the ordinances is unwilling on our part , suffered not affected , if we knew how to hinder it lawfully . whether it be meet upon one and the same day to have a solemn fast , together with the celebration of the lords supper ? no , since the nature of them is so different one from the other . the one is a fast , the other a feast . the one is a sign of solemn testification of sorrow , the other of joy , iud. . . esth. . . compared with mat. . , . luk. . , . cor. . , , . they were wont in the primitive churches to have love-feasts with the lords supper , as may appear cor. . , . & iude v. . tertul. apol. c. . of the gesture at the sacrament . some have written books for a kneeling at the sacrament , others against b it . calvinc speaking of the reverence of kneeling , saith it is lawful if it be directed not to the sign ▪ but to christ himself in heaven , which was the resolute profession of our english church in the use of this gesture . some much urge our saviour christs example , and a table-gesture for sitting . christs example hath not the force of a commandment : for . it is not certainly expressed what gesture he used in the act of receiving . . it hath not the force of a commandment in any other part of his service , as preaching , praying , therefore neither in this . . it hath not the force of a commandment in other circumstances of this action , therefore neither in this . . it is apparent that the gesture was taken up occasionally , therefore the example of christ therein doth not tie us . we receive not the sacrament with our meals , as christ and the apostles at first did , therefore we are not tied to the gesture of meals . it was the manner of those times and long before at meals to lie on their beds , leaning on their elbows , and supporting themselves with pillows , so the evangelists words signifie . chap. xi . of extraordinary religious duties , fasting , feasting and vows . i. of fasting . since god in the old testament by moses commanded the jews a solemn and anniversary fast in the tenth day of the seventh moneth , numb . . . lev. . . & . , . since there are examples of many pious persons fasting in the scripture , and since in the new testament there is a frequent commendation of fasting , matth. . . & . . & . . cor. . . & cor. . . act. . . & . . & . . it is plain that the doctrine of fasting doth belong to religion and piety , and the worship of god. in it self it is not any worship of god , but only as it tends to some holy end , to pray the better , to humble our souls the better , for though it pleaseth god , yet every thing that pleaseth him is not presently worship . the phrase which st luke useth , chap. . . doth no more urge us to make fasting worship , then st pauls phrase act. . . doth make temptations a special kinde of worship . fasting may be called worship by a trope , as being a special adjunct of some extraordinary worship . doctor ames against d. burgesse . part . pag. . bellarmine lib. . cap. . defines fasting to be cibi abstinentiam secundum ecclesiae regulam assumptam , making no mention of the end of fasting , though it be especially to be judged of by the end , and it is meer hypocrisie if it be only undertaken to satisfie the commandment of the church , as it is usual among the papists , who think they have fasted well when they have abstained from meat or flesh on such dayes as it is forbidden without any consideration of a just end . there are several sorts of fasts , natural , civil and metaphorical . but a holy or religious fast is a voluntary abstinence from all our lawful refreshments to some religious end . m. fenner and m. ball thus define it . a holy fast is a religious abstinence from all the labours of our calling , and comforts of this life , so farre as comlinesse and necessity will permit , that we may be more seriously humbled before god , and more fervent in prayer , cor. . . ioel . , , . dan. . , , . & . , , . ezra . . it hath the name of fasting from one most sensible part , viz. the abstinence from food denominating the whole exercise . we must abstain , . from bodily labours and worldly businesse . for the time of the fast hath the nature of a sabbath . it is called by the prophet ioel , a solemnity or day of prohibition ioel . . & . . wherein men are forbidden to do any work , as the lord expoundeth that word , lev. . . deut. . . . food , there must be a total abstinence from meat and drink , so farre as our health will permit , sam. . . ezra . . esth. . . ion. . . act. . . . from sleep in part . david lay upon the ground all night , sam. . . see esth. . . ioel . . . from costly attire , exod. . , . heretofore they wore sackcloth and lay in ashes , and used all those actions which might humble them in gods presence . . carnal delights , ioel . . cor. . . . the end must be religious , to be better fitted for prayer and seeking of god. the ends of a fast are two , humiliation and reconciliation , as appeareth , levit. . . to . the things in which the fast must be spent are exercises fitting these ends . the means , . of humiliation , are natural or spiritual . the natural are forbearance of food both meat and drink , so farre as it may stand with our ability , and not hinder ut from praying and good meditations , as also of work and labour , wherefore it is called sanctifying a fast , levit. . . ioel . . and all natural delights otherwise lawful , ioel . . cor. . . and lastly of costly attire , ionah . . to appear in a mean habit is a natural help of abasing our selves , but in private fasting we are bid to anoint our selves , matth. . that we may not appear to fast . the spiritual helps are chiefly four : . examining our hearts and lives that we may finde out our manifold sins , lam. . . . the aggravation of our sins by considering their hainousnesse in regard of the ill effects , and the like . . confessing them , and judging our selves for them . . praying for the spirit to humble us , bemoaning our own hardnesse . these are means for humiliation . the means secondly of reconciliation are two , first , to plant in our selves a firm purpose of leaving sinne , isa. . , . by considering the necessity , profit and difficulty of leaving sinne ; and gods promises to help us , and by fervent prayers to him to encline our hearts to his testimonies , and to strengthen us that sin may not overcome us . secondly , to settle our hearts in a stedfast confidence of his mercy in christ , pardoning and accepting us . this may be wrought by considering the multitude of gods mercies , the infinitenesse of christs merits , the largenesse of gods promises , and the examples of those whom he hath pardoned , and then by crying earnestly to him to strengthen our faith , and seal up our adoption to us by his spirit . the usual time of a fast is a natural day from even to even , or from supper to supper , iudg. . . sam. . . & . . iosh . . we reade of a three dayes fast in nineveh , ●onah . . and in esther and her maids , and in paul , acts . . and of seven dayes fast , sam. . , , . and of daniels fast ( abstaining from all pleasant bread and drink , and giving himself to prayer and humiliation ) for three whole weeks , daniel . , . and we reade of fasting alone till even , iudges . , . & . . samuel . . & . . such a fast may either be kept of many together , a whole congregation publickly , or by a few , that is a family or two privately , or else by one alone secretly , as we may perceive in the former examples . in private and solitary fasting we should carry the matter so , that it may be private , and we may not appear to fast. some think it not therefore convenient for so many to meet in a private fast , as may make the face of a congregation , and that go beyond the number of a usual family or two , for this ( say they ) is to turn a private duty into a publick . the times for fasting are first , when gods judgements are ready to fall upon us , either personal or publick judgements , then there is reason for a private or publick fast , so ezra's fast was because of the great desolations upon the church , and esthers because of the bloudy proclamation to kill all the jews . secondly , when we desire to obtain any publick or particular good , so act. . when they desired publick good on the ministery , they fasted and prayed . so hannah for her particular , she fasted and prayed for a childe . when we undertake any great and dangerous businesse for which we need gods help . see matth. . . & . . act. . . & . . thirdly , when we are pressed with some speciall sinne , corinth . . . cor. . . a man is not bound to an acknowledgement of all his particular sinnes , when he comes solemnly to humble himself before god. he hath not such clear light to discern sinne , not so faithful a memory to retain it , nor is not so watchfull to consider his wayes , psal. . . & . . eccles. . . a general repentance sufficeth , because he that truly repents of all known sins repents of all sins . after some scandalous fals we must be more particular , psal. . david chiefly spends his sorrow on that great sin . in deep distresse we must search diligently to finde out the sin that provokes god , psal. . we should rise early on a fast , sam. . . ioel . . it is probable that for this cause some lay on the ground , others in sackcloth in the night of their fasts , not only to expresse , but further their humiliation by keeping them from sleeping overmuch or oversweetly . preaching was used by gods people at their solemn fasts , to quicken them to prayer , nehem. . . compared with . . ier , . , . it is not unlawful to fast privately on the lords-day , the service of the ordinary sabbath is not contrary but helpfull to the exercise of mourning and godly sorrow ; and when we conceive greatest sorrow for sinne , it is not unlawfull to rejoyce in our redemption by jesus christ : christ forbad it not on that day , it not convenient for a publick fast since it should be consecrated unto god onely for that purpose . we should remember the poor on that day , isa. . . quod ventri subtrahitur illud pauperi detur . the popish fast is a mock fast , worse then the pharisaical , which yet is condemned by christ. first , fasting is made in the church of rome a worship of god , and a work of righteousnesse . iunius had much a do to keep a poor woman from despair , because she did eat flesh on some fast-day , it lay upon her as if she had committed some grievous and unpardonable sin . secondly , it is religiously tied to fixed and certain times and dayes , whereas true fasting is pro temporibus & causis . tertul. de jejun . thirdly , they think to perform it by forbearing only flesh , when wine and other delicates are not forbidden , which ierom justly calleth a superstitious fast. the fourty dayes fast , which moses , elias and our saviour christ did fast , were miraculous , and therefore not to be imitated . neither did they fast fourty dayes every year , but once only in all their life . augustine doth sometimes write of the fourty dayes fast , that it hath a divine authority , but meaneth not an authority of precept , but of example , as elias , moses and christ. we observe fasting-dayes , as we call them , by abstinence from flesh ( indeed not fasting-dayes but fish-dayes , as the law doth rather call them ) not with any opinion either for the day , or for the abstinence of any holinesse therein , or religion toward god , but only by way of obedience to politick laws and duty to our prince , the law it self professing it self to be politickly intended . abbot against bishop . in stead of mundayes and thursdayes used in the synagogue , the church appointed wednesdaies and fridaies for that purpose , holding in them a convenient distance from the lords-day as these other did from the sabbath . m. thornd . service of god at religious assem . c. . the papists allow a break-fast , and they are allowed to eat all variety of roots , fruits , fishes , and whatsoever-junkets which have not any affinity with flesh . they are licensed to drink wine without exception , so that they eat and drink without intemperate excesse . yet bellarmine ( l. . de bonis operibus c. . ) saith , vinum cal●faciendo corpus incitat in libidinem , prov. . . wine is luxurious , and in that respect it was called by the very heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the milk of venus . a childe partaking once of their delicate fast , not many daies after longing for the former kinde of dainties , cried to his mother , saying , good mother when shall we fast again ? b. mort. appeal l. . c. . see d. fulk on rhem. test. col. . . bellarmine reports a story which makes much against him , of spiridion a godly man , who had a guest come to him on a fasting-day , and he set flesh before him having nothing else , i will not eat , saith the guest , because i am a christian ; nay therefore ( said he ) eat , and make no difference , because thou art a christian. chap. xii . ii. holy feasting or religious thanksgiving . an holy feast is an extraordinary thanksgiving for some notable deliverance out of some desperate danger , testified with feasting before god , with joy and gladnesse , sending presents to our friends , and portions to the needy . or thus : it is the bestowing of an artificial day in the exercise of rejoycing , for the testifying and increasing of thankfulnesse for some special benefit . there were three feasts every year , and at least two of them to continue seven dayes apiece ; but onely one time of fasting , and that but for one day . god would have us to abound more in joy then sorrow , therefore he saith , rejoyce alwayes , phil. , . but not so of mourning . this our saviour may seem to mean in luke , when he saith , no man when he hath drunk old wine presently drinks new , for the old is better . fasting is new wine , not so good , nor comfortable , nor wholsome , as old . godly joy is good of it self , and the end whereat godly sorrow aimeth ; godly sorrow is good alone by accident , as it prepares the way and fits the soul for godly joy . godly sorrow is the medicine of a christian soul , godly joy the food , and food is better then physick . a day of fasting and prayer is a sweet day : a thanksgiving day sweeter : for in a day of fasting and prayer we deal with the anger , wrath and displeasure of god. in a day of thanksgiving with the love and mercie of god. in a day of fasting and prayer we exercise grief : but in a day of thanksgiving we exercise love and joy . in a day of fasting and prayer our eye is upon our sins , in a day of thanksgiving upon our graces , to be thankfull for them . m. bridge on thess. . . not only publick feasts of the church , but private feasts of some family were in use in the church of israel , and are very lawful , sam. . . the exercises which must help our thanksgiving on such dayes , are partly natural , partly spiritual . the natural are , . to eat the fat and drink the sweet , that is , to fare of the best , and that liberally , as nehem. . . at which time the rest should be sent to the poor . . to have helps to mirth and cheerfulnesse . the spiritual , are singing of psalms , meditating and talking of gods benefits , and prayers to god , consisting most of praises , and the like . as no abuse of idolaters can make it unlawfull to fast , even in those times when they did fast superstitiously : so neither can any abuse of idolaters make it unlawfull to use such feasts ; onely provided that we take heed of surfetting , drunkennesse and superstition . chap. xiii . iii. of a religious vow . the word vow is used ambiguously , sometimes for the matter vowed ; and sometimes formally , for the promise it self ; and sometimes again for prayers which did accompany their vow . a vow made to god is either general , and common to all , as that in baptisme ; or special and singular , proper to this or that man ; by which he alone is bound which hath made the vow . the matter of a vow , or the thing vowed , ought not to be evil * and unlawfull ; but either good , just , and holy , or at least indifferent , which is not repugnant to the law of god , in our power . the papists hold that nothing can be matter of a vow , which was due before the vow was made ; but that is false . genesis . . iacob was bound to have god for his god before ; our baptisme is a vow , though the matter contained in it be a duty before . some say , such things as come sub praecepto , are not to be vowed : but such onely as are left to our choice , to do or not to do them , as we will. gregory nazianzene made a vow unto god , that he would never swear all his life long ; which vow he kept all his daies , as writeth gregory presbyter in his life . augustine in psalm . saith we may vow moral eternal duties . vowing is an extraordinary part of gods worship , whereby a man doth firmly and solemnly binde his conscience unto god , to the performing or not performing of something otherwise indifferent , for his help and furtherance in godliness . it is a promise made unto god of things lawful , by such as have power so to do , and thereby to testifie their affection and duty towards him . master down of vows . a binding of ones self to god by a solemn promise , or rather oath , to do or not to do something lawful , possible , and useful for our increase in godliness . to vow , swear , and to covenant , say some , are in scripture equivalent , importing the same thing , numb . . . sam. . , . it is called a covenant , king. . . an oath , numb . . . though there be some difference between a vow and an oath , an oath is properly by god to men , for it is to end a controversie among men : but a vow is a promise immediately to god. a vow is more then a single purpose : for in it there is , . a purpose to do a thing . . a binding our selves to do that we purpose , and to the lord , deut. . . it is a part of gods worship , because it immediately and directly tends to express our homage unto god , even as the word and sacraments , as being a means effectual to further , help , strengthen , confirm , and increase our inward conformity with his will , specially in the matter of thankfulness , and nature it self dictates it for that purpose ; for heathen men would use this as a means of shewing their thankfulness and confidence in their god. some make it not a part of gods worship , but a help to the parts of gods worship ; but these things may be called helps and furtherances to worship , which tend to the same end that worship doth , but indirectly , as the circumstances of the action adjoyned and annexed to them , but a vow tends in the same manner ; that is , directly ; and to the same end ; that is , the increase of vertue in our hearts , that the word and sacraments do ; onely it is an extraordinary part of gods worship , as fasting , feasting . . it is a firm binding of the conscience unto god , numb . . , it is a swearing by god unto god , and so contains implicitely a prayer unto god , to punish us severely and sharply if we fail to perform it , deut. . . there are affirmative and negative vows . abraham lifted up his hand unto god , that is , vowed and sware unto him by himself , that he would not take so much as a shooe-latchet of the sodomites goods ; and iacob vowed to offer the tenth at bethel , and there solemnly and publickly to serve god. but evermore the thing must be in it self indiferent ; therefore the lord commanded that none should by vow dedicate the first-born , because it was gods before . the end of a vow must be furtherance in godliness . it must be made to the lord , he is the object of it , iudg. . , . abraham lifted up his hand to him , david vowed and performed to him , deut. . . psal. . . where the scripture speaks of vows it mentions him. reasons , . it is an act of religious worship ; therefore god onely must be the immediate object . . there is no example in scripture of any that vowed to saints . bellarmine therefore might well say , there is no doubt but the hereticks ( by which he means protestants ) do judge us idolatrous , because we make solemn vows to the saints ; and indeed , acknowledging vows to be religious worship , they are much troubled to free their actions from idolatry . at last they pitch on this , that since saints are gods by participation , and have his image , therefore we may vow to them : but then we might vow to magistrates , for they are gods so ; and then we might also sacrifice to the saints , which yet they allow not . a vow hath these special uses : . to be a confirmation of our faith and confidence in god in the time of need , chiefly in afflictions and temptations . . to restrain corruption of nature , by avoiding things lawful , if inticements to sin . . to provoke our selves to the performance of such duties as we find our selves naturally slack unto . rules to be observed in making a vow : . for the matter of the vow , that we vow nothing but things lawful in themselves , and to us in respect of our condition . . a thing of some weight and moment , either in it self or at least to the party vowing ; therefore the lord forbade the price of a dog , because it is a vile and base creature ; it had also a mysterie , for he was a type of a backslider , from which god will accept of nothing . . it must be a thing possible , and in our power to do or not to do . the manner of vowing : . it must be done with understanding and advisedly , which was iephtha's failing : . with humiliation , th●t we have so often dealt perfidiously with god ; and with joy also , that god will take us to him again , though we have denied him , neh. . . chron. . . . with full purpose of heart to perform , psal. . . the very end of vows and promises , is to binde our unstable hearts , and to knit our souls more closely to god. . ●n faith , being reconciled with god. the vows of poverty and continency in the popish church are to be condemned , because they are not done in faith , but to the overthrow of it , for hereby they think they do a more meritorious act , and that by these vows as they please god the more , so god is more obliged to bestow heaven upon them . . we must not be over often in vowing , it is an extraordinary duty . . we must not make perpetual vows ; therefore in the vow of the nazariteship god would not have them make a perpetual vow , but rather for a time . certain ceremonies were appointed to be accomplisht by those that were ordinary at the end of their vow , by which he doth not onely presuppose , but injoyne a set time . we reade of no perpetual nazarites , but extraordinary two , sampson and samuel . popish votaries in all respects abuse this sacred ordinance ; they vow to saints , vow things unlawful and trivial , to go in gray , things not in the compass of mens power , to be perpetually continent , hope to merit by vowing , and imagine a perfection to themselves from it . they make children to vow which cannot deliberate , and bind them to keep it whether their parents will or no. it is a question between us and the papists , an dentur consilia evangelica à praeceptis distincta ? whether there be evangelical counsels , or counsels of perfection distinct from precepts ? the papists say , that in gods word there are commands which belong to all , and counsels which do teach some excellent heroical actions , which if a man do not he sins not , but yet if he do he shall have a greater reward in heaven . they call them one while evangelical counsels , because they are not commanded in the law of moses , but onely commended in the gospel of christ ; another while counsels of perfection , because they place a most perfect state and degree of christian life in the observation of them ; superogatory works are good works done over and above enjoyned duty . they mention three principal and substantial counsels , continence or single life , voluntary poverty , and blinde obedience . now they say , god doth not command these things at all , but he counsels them as the best . hence those only that do thus are called religious men , spiritual men , and perfect men ; and those that do these things , they say do better and more things then god doth command . this doctrine is suitable to flesh and bloud , which would have god to be a debtor to it . a thing may be indifferent as a counsel in the general nature of it , yet in particular to this or that man , it is a precept : as marriage is not a command to all , yet in particular to him that thinks the not marrying is a greater advancement to gods glory , and he hath the gift to do it , then it is a command to him , so paul though he took nothing for the preaching of the gospel as yet he might have done , yet because of that particular case he was in he was bound to do it . . when god hath appointed one end , he hath left divers waies or instrumenss to attain that end , it is left then to a mans choice to take which he will , onely he is bound to strive to attain the end . . in good actions there is the inward work of the heart , and the outward circumstances , which being singular are not commanded , we cannot do more then the word of god requireth for the inward , and for the outward the number i● not determined , as to pray three or four times , to give so much or so much . these vows are not lawful , because they are not in our power , and because they are repugnant to christian liberty and the common vocation of all christians . continence is not in our power , but is a singular gift of god : to submit ones self to any mortal man by a certain blinde obedience , as the monks do , is repugnant to christian liberty . to live by begging and the labours of others , doing nothing , is repugnant to the common vocation of men , to whom this ought to be a certain rule , he that doth not labour , let him not eat . therefore it is not lawfull to vow such things ! . they are not profitable , much less necessary ( as they are used by the papists ) but pernicious to the christian church . from the vow of continence arose abominable filthinesses of all kinds in the monks cloysters . from the vow of feigned poverty arose so many kinds of unprofitable drones , which devour the honey of the sedulous bees . from the vow of blinde and absolute obedience , flow such execrable insolencies against the lives of princes , and such horrible treasons as have frequently been perpetrated by the jesuites . of the vow of continence . the papists much prefer a single life before a wedded estate , holding that the very indifferent actions of a votary , viz. to eat or drink , are to be preferred before the best actions of the conjugall estate , as to pray , hear , or receive sacraments , and that the entring into this estate is as good as baptism ; so that whosoever should die immediately after that vow , should certainly be saved . the vowed single life among the papists , is so far from being a state of perfection or supererogation , as that it is for the most part a sinful estate in respect of making the vow . for it is a sin to vow that which a man doth not know to be lawful , or not in his own power , matth. . . the vow of continence , whereby a man promiseth to god to keep chastity alwaies in single life ; that is , out of our state of wedlock . against this vow makes that cor. . . cardinal campegius doubted not to say , that it is a greater sin for priests to be married , then to keep many harlots at home . abraham was twice married , the rest of the patriarchs were married men , and so the priests , the prophets and apostles , and almost all the scripture setteth before us , as examples of perfection . religious single life is angelical , rhem. on matth. . . it is a slender praise to be like unto the angels in that they neither marry nor are married . for since the angels have no aptness nor ability unto the company of women , as those which have no bodies , it can be small praise unto them to abstain . married persons have not been inferiour unto virgins in their prompt obedience unto gods will , wherein the angels are set up for patterns unto us , as abraham , isaac , iacob , moses , david , hezekiah , peter . cartwright on rhem. test. vide spanhem . de dub. evang. dub. . the papists hold marriage an unclean thing , and yet make it a sacrament . if marriage be unclean , adam sinned in his perfect esta●● , he sinned before the f●ll , he sinned before he sinned . the pope and priests in detestation of the marriage of ministers , do for this cause brand protestants with the terms of carnal , fleshly , and beastly ministers . iohn haymond our epigrammatist told queen mary her clergie was saucy , if they had not their wives they would have lemmans , the popish votaries , according to the french proverb , have a law not to marry , and a custome not to live chaste . dr. taylor , that couragious martyr , said at his parting , blessed be god for holy matrimony . that proverb , si non caste saltem caute , came first from the papists . the greek church saith , he cannot be in holy orders that is married : the reformed church saith , he may be in holy orders that is married , and convertibly . ii. of the vow of poverty . it is a blessing of god to be in a state to give rather then to receive , psal. . . therefore to renounce that state wherein god hath made one able to give , is wilfully to renounce the blessing of god. that place is unanswerable , eccles. . . because hereby more good may be done . the person vowing poverty is either rich or poor ; if poor , he voweth to leave all , when he hath nothing at all to leave ; if rich , and voweth to give away all for merits sake , he sins against faith , because he sets up his own merits as if christs were not fully enough . . poverty is in it self an evil , therefore agur prayes against it , prov. . because of the temptations that are in it . it is unlawful for a man to put himself willingly into that condition in which there are many dangers of sinning . . this hinders a greater good , as the offices of charity and liberality , and therefore may not be vowed . for the blinde obedience of superiours , i have touched upon that before , and the mentioning of it is a sufficient confutation . the jesuites vow to their generals and their superiours , not onely an obedience of will , but also of judgement , which they call a blinde obedience . they are a kinde of regulars professing obedience to the pope and their general , at whose sending they must of free cost preach wheresoever they be sent . they may rather be called jebusites . mr. ball in his larger catechisme , after the handling of the ordinances , before he treats of the commandments , speaks of the spiritual combate , and two other fruits of faith ; which method i shall here the rather follow , because i have not yet discussed that subject . the first question then to be resolved , is , what follows the purifying of the heart by faith ? ans. a fighting and combating against sin and corruption , rom. . ult . gal. . . a law in the flesh and in the spirit ; there is alwaies bellum , though not alwaies praelium betwixt the flesh and the spirit . in the state of nature men are wholly in the flesh , and not in the spirit ; in the state of glory they are wholly in the spirit , and not in the flesh ; in the state of grace there is both flesh and spirit . as long as there is a mixture of principles , there will be a mixture of our actions , a christians life is nothing but a checker-work of light and darkness . the flesh resists divine admonition before , and in , and after conversion ; but though it may resist god exhorting , yet it cannot resist god regenerating , as dead flesh cannot resist god raising it from the dead . in the first moment of conversion the flesh cannot lust against the spirit , since that is filled up by introducing the spirit and regenerating the man. the nature of this fight , first , it is the contrary renitency between the flesh and the spirit , in the whole course of a mans life . . there is an habitual enmity of one against the other in the bent of ones spirit , he is disposed both waies all the daies of his life , the will doth will and nill sin , and grace , loveth god and sin , there is a proneness to both sides . . an actual opposition , when the faculties of the soul are to act on any thing that fals under a rule , they both close with it in all holy actions or sins . both these have their seconds to joyne with them , grace hath its second , and corruption its second , the devil and world side with the one , and the spirit of god and holy angels side with the other . the devil by suggesting to the flesh sinful thoughts , presenting objects and taking all advantages . the world joynes with it , . all wicked men . . things and state of the world , prosperity and adversity , iohn . , . they feed these lusts , riches , honours , pleasures . the power of god , the intercession of christ , the in-dwelling vertue of the holy ghost joyne with grace , the holy ghost by his exciting and assisting grace , by chasing the devil away . a natural conscience may fight against sin as well as a renewed , when a mans conscience is tempted to sin often , and satan and corruption will take no denial ( when conscience yet resists ) this is properly a fight , this may be in natural conscience , numb . . . dav. psal. . . the difference between the fighting of the natural conscience , and of the renewed conscience with sin : . the conflict in a natural man is between conscience and the will and affections , the will carries the soul one way , conscience another , pet. . . in a regenerate man the fight is in the same faculty between conscience and conscience , there is sin and grace in every faculty , a party in the will for grace , and another for sin , this is properly the fight between the flesh and spirit in the regenerate , id patiebar invitus quod faciebam volens ang. the angels and saints in heaven are all for good , the devils and damned all for evil . one saith it is an apparent errour to affirm , that a godly man cannot sin with a full consent of will , gal. . . sanctification is in every faculty , thess. . . iohn . . two things will make it plain , . an antecedent and concommitant willingness and unwillingness ; before the sin one may seem very unwilling while the lust and objects are kept asunder , but bring them together , the natural conscience presently sins . . there is a willingness perse , and per accidens , a wicked man loves sin but for hell. . the fight in a natural conscience never puts sin out of dominion , rom. . , . there may be in natural man an opposition of flesh against flesh , corruption against corruption ; he may strive against all sin from the dictates of his understanding and his conscience , but his will is never troubled at it . this opposition is but weak and treacherous , he hath no will to any good , but a kind of woulding that is but now and then ; the opposition of the spirit to the flesh is everlasting and irreconcileable . why doth not the prevailing party keep the other under when it hath gotten the victory ? a good man hath a twofold strength : . habitual , a readiness to that which is good and against evil , by the work of regeneration which gives him a will. . actual strength , the assisting power of the holy ghost , which calleth out the graces that are in us , strengthens them ; god is a free agent , when his assistance is withdrawn sin prevaileth . nature opposeth sin with worldly weapons , carnal considerations , i shall lose my credit ; the spirit with heavenly weapons , the word of god , i shall offend god , grieve the spirit . the flesh gets the better of nature , and at last prevails ; the flesh is worsted by the spirit . sanctification is an imperfect work in this world , we are adopted , reconciled , justified , as much at first as ever , but sanctified by degrees . the imperfection of sanctification stands in three things , . all the habits of grace are weak . . there remaineth still a whole body of corruption . . all the acts which they perform here are mixt . a wicked man may have fighting about corruption , as pilate had a conslict with his own soul before he gave sentence against christ. there is a fivefold difference ( say some ) between the war in the godly and this in the wicked : in the regenerate man there is the flesh against the spirit , and the spirit against the flesh ; in the unregenerate there is only flesh contending with it self on several considerations , on the one side flesh lusting after a present content , and at the same time flesh fearing an after reckoning . . in the unregenerate the strife is betwixt reason and conscience inlightened , and the inordinate affection ; but in the regenerate man faculty against faculty in the whole man , in the will somewhat which closeth with sin , and somewhat which abominates it . . in the matter , in the unregenerate the contest is onely about gross sins ; the gracious heart is against sin , as sin , and consequently against every sin . . in the end they propound , the unregenerate man to stop the clamours of his conscience , and secure his soul from the danger of hell ; the godly man , to destroy the body of sin , and please god in all things . . in the effects , the unregenerate man is given up to walk in the waies of sin ; but in gods servants , the longer the warre is continued , the more corruption is mortified , and grace grows in him . it seems their estate then in the second adam is not better then it was in the first adam , where there was no such mixture ; adam's happiness consisted in the perfection of his sanctification , theirs in the perfection of their justification , ephes. . . . his happiness continued but a while , theirs shall last for ever . . this state conduceth much to gods glory and their own spiritual good . . they live in a continual dependance , slie to god still , and rely on him . . they are kept humble , and long for a full fruition of christ , rom. . . & . . cor. . . those actions they perform are in some respect more acceptable then that of adam in innocency , or the angels in heaven , because done with conflict and self-denial . the other fruits of faith are : . a renouncing of all evil in affection , and of gross sin in life and conversation , iohn . . then in a gospel-sense we are said not to sin when we cast off , and are free from all gross and scandalous sins , and do carefully avoid and make conscience of the least and most secret sin , sam. . , , . luke . . the schoolmen and casuists agree with the protestants in this , that converting grace cannot stand with the voluntary practice of any one sin . every saint lives in the practice of sin through ignorance , and is often overtaken with known sin : through the strength of temptation ; as david did often lie , some think it was the sin of his nature , remove from me the way of lying , but he makes not choice of a way of sin . no godly man allows himself in the practice of any known sin , iohn . . sinneth not ] he means it not of acting sin , see . . but alloweth not himself in the practice of known sins ; see chap. . , , & . verses , & . . cor. . , . gal. . , . ephes. . , . thess. . , rev. . . ul● . & . . mark . . to the end of . reasons , . whoever is effectually called , is called to turn from all sin , ezek. . , . . he is called to turn to god , ier. . . . the authority of god is violated as well by the allowance and willing committing of one sin as by all , iam. . , . he that gave one command gave the rest , quod propter deum fit aequaliter fit . . christ denies salvation to those that do not repent , and it is no repentance except we turn from all sin , rom. . . tit. . . . there are many helps against outward gross sins , tim. . . god is much dishonoured by such sins ; men generally condemn such as wicked , they say such a man is a drunkard , a whoremaster . some christians have attained to that perfection , that after their repentance they have not deliberately committed any gross sin , as paul , zachary , and elizabeth , luke . . iob , and they may attain to it , yet it is not so necessary to repentance as it must be in all , then we shall shut our david , noah , ionah , and lot , because god is pleased to shew the variety of his grace . ii. a love and delight in that which is good , joyned with a sincere desire , purpose and indeavour , daily to amend whatsoever is amiss , and to lead a life according to the law of god , thy testimonies are my delight , psal. . . isa. . , . cant. . . & . . isa. . , . psal. . . obedience to christ flows from faith. rom. . it is called the obedience of faith , it flows from faith three waies : . because faith joyns the soul to christ , from whom alone we receive strength for every good . . because it teacheth the soul to acquiesce and rest constant with those arguments that the lord useth to perswade us . . faith commands all other graces , i believed , therefore i spake , and so , i believe , therefore i hear and meditate , christ is my husband , therefore i must obey him . david a man after my own heart , he will fulfill all my will , heb. . . gods will should not onely be the rule , but reason of our actions . we may do the will of god , and yet not do it because he wils it . . the people of god are redeemed wholly from the ceremonial law , col. . . when christ the substance was come , these shadows ceased ; it is a great mercy to be delivered from these rites , burdensome to the jews , and impossible to the gentiles , acts . . they are not delivered from the law as a rule , then . there would be no sin or duty , but men might live as they list , rom . . . if the law were blotted out , the image of god might be blotted out , which consists in holiness and righteousness , it is gods immutable image , heb. . . . christ died that we might have grace to fulfil the law , rom. . , . phil. . . we are ( notwithstanding our defects ) bound to strive after perfection , the indeavour is required , phil. . , . that is , our state after the resurrection . . we are obliged to bemoan every defect and failing , . these weaknesses thus bewailed ( where there is sincerity ) shall not hurt us . god speaks of such as are upright and sincere , as if they had satisfied the law , king. . . kings . . . then are we sincere , when we have constant care to love and please god , and our weaknesses not allowed but resisted , and bewailed if we fall , ier. . . faith doth not single out its object , nor obedience its command , psal. . . faith believes all promises , all truths , and obedience respects every precept . the end of the eighth book . the ninth book of the moral law. chap. i. some things of the commandments in general . the law was delivered with thunder and lightening , exod. . . heb. . , , , . so that the mountain quaked , and moses also trembled , to shew that those which break it should be terribly punished , whether it was delivered by god immediately or by the ministery of angels . vide grotium in exod. . see also l' estrange of the sabbath , pag. , &c. the latine word for law is lex , so called , either à legendo , because the laws were wont publickly to be read , or à ligando , because the law binds all those to obedience to whom it is delivered , or à deligendo , because it makes a choice of things to be done and omitted , to be sought and avoided . the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torah comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iarah , which signifieth first to teach , the law is a doctrine . secondly , iaculari , to cast a dart , to signifie , that the law ought to be as a mark to all , to which we should aim in all our actions . the law in the largest signification is nothing but the rule of mans obedience . a law is a certain rule of life prescribed by a supream governour to those which are under him for the well-ordering of their actions to their own , and the publick welfare . by reason of the efficient or the authour some laws are called divine , some humane ; divine , those which were established by god ; humane , those which were established by men . secondly , by reason of the matter , divine laws are divided into moral , ceremonial and judicial , deut. . , . mr hudson in his divine right of government , l. . c. . ( if he were the author thereof ) saith , the ceremonial and judicial laws of moses are but commentaries on that part of the first and second table of the ten commandments , which relates to outward actions , setting down more ample and particular rules of instruction , whereby to order and regulate the outward actions of publick societies in matters concerning worship and policy , according as the moral law had done in brief and general terms , for regulating the external actions of every private man in particular in relation to the same end . the law of god is that rule of life which he hath enjoyned to man his reasonable creature for the ordering of his actions to his own and the common good , and the glory of the maker of all . it is called the moral law , because it setteth down all duties for manners of mankinde . the ten commandments are a perfect platform of obedience summarily delivering in ten words , the whole substance of all that duty to which the sons of men stand bound in conscience before god , if they be out of christ , to do it without fail or else to be damned ; if in christ , to strive with all their main to perform it perfectly . the law is the whole will of god , and the whole duty of man. it was written by god upon a tables of stone , to shew the perpetuity and stability of it , hereby also was signified , the hardnesse of the jews heart which could not easily receive that impression of the law. it was after delivered to moses to be kept in the ark of testimony , as a figure of christs accomplishing them for us . the summe of the moral law is extant in the decalogue b , as the tenth humber is most perfect and capacious , so also the moral law comprehended in ten words by the most wise god is most perfect . some say , they were so many according to the number of our fingers the most familiar instrument of numbring , peter martyr well resembled the decalogue to the ten predicaments , because as there is nothing hath a being in nature , but what may be reduced to one of those ten ; so neither is there any christian duty , but what is comprehended in one of these . there is a twofold division of the decalogue laid down in scripture . first , into two tables . secondly , into ten words or precepts , deut. . . matth. . . first , the decalogue is divided into two tables , exod. . . & . , . deut. . . & . . eph. . , . the first table declareth our duty to god immediately , the second declareth our duty to our neighbour for gods sake . the first table prescribes offices of piety toward god , the second offices of charity toward our neighbour . christ himself teacheth this , matth. . , , , . holinesse and righteousnesse are often joyned together , luke . , . eph. . . in the former table are the four first commandments , in the later the six last . it is confessed by all that there are ten commandments , and they divided into tables c . but it is a question between us and the papists , how many precepts are to be assigned to each table ? we assign four precepts to the first table , six to the second , they three to the first table and seven to the second . vide aquin. ● , ● quaest. . art. . see b. and. large exposit . of the command . the lutherans follow them , they joyn together the precept of not having other gods with that of not making graven images , & they divide the last commandment into two , so that one forbids the lusting after another mans wife , the other lusting after other things . of this opinion was austin , whom many others followed , but especially the papists , almost all , and those which some call lutherans . vide maresii colleg. theol. both thought that conjunction to be fit , that they might excuse their sacriledge by which they are wont to raze out of their books that commandment of not making nor worshipping religious images , that so also the number of the ten precepts may be manifest , even that appendix , as they call it , being also taken away . others would have four commandments in the first table , six in the second , therefore they say those two commandments are different , that of not having other gods , and this of not making graven images , and that the forbidding of the lusting after both wife and house is but one commandment , which opinion our churches commonly imbrace and confirm by reasons drawn out of scripture , and by the authority of many of the ancients . the first reason is taken out of the collation of those places of exod. . . & deut. . . where the commandment of not lusting is repeated ; for when it is so uttered in the first place , thou shalt not covet thy neighbours house , thou sh●lt not covet thy neighbours wife , nor his man-servant . in the second the words are so inverted that the wife is put in the first place to whom the house , field , servant are added , by which translation of the words about coveting anothers wife and house , they rightly inferre the precepts were not distinct . the second reason is derived from that , that these things are different , who is to be worshipped , and how he is to be worshipp●d , therefore there is a double precept , one concerning the●rue object of worship , the other concerning the manner and reason how he ought or ought not to be worshipped , therefore distinct kindes of idolatry are forbidden , one more grosse by which we erre in the object , when the true god either is not worshipped , or not alone worshipped ; the other , when he is not worshipped in spirit and truth , or in that manner which he hath prescribed in his law , which make distinct prohibitions . st ierom and generally all the ancients , as well jews as christians before augustine were of that opinion . vide musc. los. commun in prael . . zanch. decalog . l. . c. . thes. . those which think otherwise here urge the word which is repeated , thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife ; whence they infer that they are two distinct precepts . but the law concerning concupiscence is one , which forbids thoughts and desires contrary to sound contentment : for the object of this commandment is one , and the clause is general in these words , nor any thing that is his . if for the variety of things falling under desire we shall make divers precepts , two will not suffice : the apostle rom. . . citing the last commandment , cals it the commandment not commandments . augustine quaest . in exod. fancied a mystery , that the number of three commandments touching godmight betoken the trinity . there is a great question about the moral law , which was first written in mans heart in the time of his creation , the law that was proclaimed by gods own mouth upon mount sinai , which we call the ten commandments , whether it be in force in the christian church ? first , take the true state of the question betwixt us and the antinomians that deny the law to be in force , in these distinctions : . you must distinguish betwixt the law given to adam in paradise , as a covenant of life and death , and as it is given in the hand of a mediatour , the lord jesus christ. . you must distinguish betwixt the things that are contained in the law , and the binding power of the law. . you must distinguish betwixt the principal law-giver , and the ministerial law-giver . . you must distinguish betwixt the law given by god , even by the hand of moses in the true intent and meaning of it , and between the interpretation that the jewish doctors could make of it . . you must distinguish betwixt the law it self , and the sanction of it . the only question is about the binding power of the law , that is , whether the things contained in the ten commandments are by the lord ( the great law-giver ) commanded now to christians ? the antinomians hold the contrary , quid nobis cum mose ? the only rule ( say they ) they are under , is the free spirit of god , enclining them by a holy renewed nature to do that which is good in his sight , they are acted by a law of love , and they do the things of the law , but not because commanded in the law , they urge rom. . . tim. . . but on the other side , the orthodox divines say , that it is true , our light is only from christ , and the spirit of god dwelling in us is the fountain of all the good we doe ; but yet , say they , the lord hath commanded his holy law to be our rule , which we must look to , which if we transgresse we sinne , and are to account every transgression of it a sinne , and so are to be humbled for it , and to walk as those which have offended a gracious god. reasons to prove the moral law still in force to believers : first , some places of scripture prove it , as mal. . . eccles. . . matth. . . think not ( saith christ ) that i am come to destroy the law , i am not come to destroy d but to fulfill it . so matth. . . rom. . . rom. . . rom. . . iam. . , , . ephes. . . revel . . . which scriptures make it clear that believers are under the moral law. secondly , if believers be not under the law , then they do not sin if they do contrary to the law , or neglect the things commanded in the law , for where there is no law there is no transgression . thirdly , because the lord when he doth promise in the old testament the new covenant , he doth in that covenant promise to write his law in their hearts , there should be such a sutablenesse between their spirits and the law of god that they should carry the counterpane of it in their hearts . it is a presumptuous speech to say , be in christ and sinne if thou canst , for davids murder after he was in christ was a sinne , sam. . . in many things we offend all , jam. . . joh. . . some object and say that this is an argument we are freed from it , because their heart is so willing to conform to gods will , that they shall need no other rule to walk by but their own spirit . answ. if there be that conformity in them , yet the readinesse of the childe to obey his fathers will doth not take off the command of the father . fourthly , the moral law is in effect nothing but the law of nature , we owe it to god as our creator . beleevers are freed from the law : . as a covenant of life , do this and live , they have no need to look for life that way , they have it at a better hand and a cheaper rate , for eternal life to them is the gift of god , and the purchase of jesus christ. . from the rigour of the law. . the irritation and coaction of it . . from the condemning power , and the curses of it . the law is : . a glasse to reveal and make known unto us the holinesse of god , and the will of god ; and secondly , to make our selves known to our selves , by the law comes the knowledge of sin , rom. . . . it is a foil to set off christ , it drives them out of their own righteousnesse , and makes them highly prize christ and the benefits by him , rom. . , . . it is a perfect rule e of all our obedience . . the meditation of the terrours of the law , and the threatnings and curses which the lord hath denounced against them that break it are one of the sanctified means of grace for the subduing and beating down of corruption , luk. . . cor. . . the antinomians cry away with the law , and what hath the law to do with a christian ? and they say , that such a one who preacheth things out of the moral law is a legal preacher ; they say , the love of god shed abroad in our hearts , and the free spirit is our rule . none ought to be legal preachers , that is , to preach salvation by keeping of the law , only the papists are such . see rom. . . col. . . but the law must be preached as a rule of obedience , and as a means to discover sin and convince men of their misery out of christ , gal. . . the law habet rationem speculi , fraeni , regulae . the moral law is a glasse to reveal sinne , and the danger of it , a glasse to discover it , and a judge to condemn it . . a glasse to reveal sin . . a bridle to restrain it . . a rule both within and without . first , a glasse to reveal sin . it discovers . original sin , i had not known lust but by the law. . it sets before us the primitive righteousnesse wherein we were created ▪ . that there is something in us perfectly contrary to all this , colos. . . acts . . . it discovers to us the dominion that this sinne hath over us , rom. . , . & . begin . . shews a man the filthinesse of this sinne , corinth . . . iames . . titus . . . shews that this sin hath seminally all sins in it , iam. . . iohn . . . it discovers the deceitfulnesse of this sinne , ier. . . iam. . . act. . . iude v. . . shews a man the demerit and miserable effect of this sin , rom. . . . actual sin , it shews . every sin dishonours god , his glory is denied , debased . . the perfection of the rule , rom. . . . the harmony of the rule , iam. . . . it s spirituality , it discovers the thoughts and intents of the heart . . the infection of sin to a mans self if it be inward , to others if outward , it is called rottennesse , plague , leprosie . . that one act of sin will destroy the whole world , as in the angels , adam , all sin is virtually in every sin . it is also a judge condemning sin , iohn . . ezek. . . it passeth sentence on mens estates and actions , cor. . , . heb. . , . & . ▪ mortifies their corruptions . tit. , . cor. . . the spirit mortifies sin not only by infusing a new principle of grace , but by restraining the old principle of sinne , rom. . . psal. . . secondly , the law habet rationem fraeni , hath the nature of a bridle to check and restrain sin . . by setting before men its perfection , psal. . , . iam. . . . by exalting in a mans heart its authority , iam. . . . by shewing the danger of the curses in it , iob . . . by setting before men its preciousnesse , psal. . , . . by shewing us that god observes what respect we bear to his law , isa. . , . thirdly , the law is arule to direct in the way of duty . it is , . a rule within , ordering a mans inward disposition . the spirit of god in the work of regeneration stamps the law of god in the heart , and makes use of it to change the inward disposition , rom. . . psal. . . see ier. . . act. . . grace is given by the gospel , but it makes use of the law , fides impetrat quod lex imperat . aug. . it is a rule without to guide a mans way , a rule of all gospel-obedience , . because the gospel sends us to it for a rule , luke . . iames . . and . . . christ hath left us an example of all obedience , matth. . . iohn . . . so far as the best men come short of the law they sin , ioh. . . . it hath all the properties of a rule , it is , . recta . psal. . . ▪ promulgata , published , hos. . . . adaequata , psal. . . shall be our judge hereafter , rom. . , . god requires not only abstinence from evil , but the doing of the contrary good , isa. . , . psal. . . rom. . . reasons . . in regard of god , . he hates evil and delights in good . . the divine mercies are privative and positive , psal. . . . in regard of the principles of spiritual life , we must have communion with christ both in his death and resurrection , rom. . . the law as a covenant of works is in all these respects a servant to the gospel and gospel-ends . i. as a glasse and a judge : . by exalting free grace , paul and luther being cast down with their sins exalted free grace , tim. . , . . by exalting the bloud of christ , the more one apprehends his sinne , the more orient will the bloud of christ be to the soul , philip. . , . rom. . , . . by qualifying the soul and preparing it for christ , luke . . matth. . . . by making a man pliable to god ever after the discovery of our sin and misery by the law , and of free grace , works a childe-like obedience , isa. . . . by making a man fear sin ever after he hath been under the hammering of the law , psal. . . hos. . . . by making one set a high price on the spirit of adoption , res delicata spiritus christi . tert. ii. as a bridle , the law is the gospels servant in restraining sinne , the gospel can use the law above its nature , and contrary to the use that sinne makes of it . the law cannot give grace to assist in duty , and to restrain in sin . restraining grace serves the ends of the gospel : . in respect of wicked men , though the law restraining kils not sin in the ungodly , yet the very restraint of the action is a great mercy . . it makes a man lesse wicked . . keeps men from corrupting others . . lessens their torments , the common graces of the gospel making use of the restraints of the law , keep some wicked men from those grosse enormities that others run into . . in respect of the godly ▪ . preserves them from sinne before their conversion . . it restrains their lusts , act. . . and after their conversion keeps them from sin , psal. . . by the restraints of the law and the gospel . i shall in the next place lay down certain general rules , which may direct us in the right interpretation of the ten commandments . . because the law doth comprehend all our duties to be performed both to god and man , luk. . . therefore the interpretation of it must be sought and fetcht out of the sermons of the prophets and apostles , and the doctrine of our saviour . . whereas some laws are laid down in the form of a command , and most of them ( viz. eight ) in the form of a prohibition , we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded , and in every prohibition a command of all duties opposite to that which is forbidden . for example ; in the second commandment , which under the name of images forbids the inventing or using of any form of worship of mans devising , there is withall commanded the worship of god according to his own will in the use of the ordinances prescribed , and warranted by his word , as prayer and hearing of the word , receiving the sacraments . and in the third commandment , under the prohibition of taking gods name in vain , is commanded the taking up of it with all holy reverence and fear . thou shalt have no other gods ▪ that is , thou shalt have me for thy god. keep holy the sabbath , that is , do not break it . . every commandment of god is spiritual f , and doth binde the inward man as well as the outward , humana lex ligat manum & linguam , divina verò ligat animam . original sinne is condemned in the whole law , but it seemeth to be directly g condemned in the first and last commandment ; for these two concern properly the heart of man , the first respecting it so far as it concerneth god , the last so far as it concerns man , whether himself or others . . in respect of the authority that commands , all the precepts are equal , iames . . in respect of the objects of the duties commanded , the commandments of the first table are of greatest importance , matth. . . if equal proportion be observed and comparison made , because the services therein required are more immediately directed unto god , and consequently he is more immediately concerned in them then in the duties of the second table , sam. . . isa. . . the negative commandments h binde us more strongly then the affirmative , for they oblige us alwayes and to all times ; the affirmative although they binde us alwayes , yet they binde us not to all times . a man is not bound alwayes to worship god , but he is bound never to exhibit divine worship to a creature . he is not bound at all times and in all places to professe his faith , but he is alwayes bound not to deny his faith and religion either by word or deed . a man is no● bound alwayes to speak the truth , but he is bound never to lie , seign or play the hypocrite . all the commandments are delivered negatively save the fourth and the fifth . . the lord that gave us his law made none for himself , and being the law-giver , he is above his own law , and may dispense with it upon his own will and pleasure ; as he did to abraham , commanding him to offer up his onely sonne in sacrifice , which being commanded was to him just and honest by speciall prerogative , which in another had been dishonest and unjust . . the meaning of every precept must be taken from the main scope and end for which it was given , and all those things to be included without which the precept cannot be performed , therefore one and the same work may be referred to divers precepts , as it pertaineth to divers ends . . under one vice expresly forbidden all of the same kinde , and that necessarily depend thereon , as also the least cause , occasion or incitement thereunto , are likewise forbidden , mat. . , , , , . thess. . . under one duty expressed all of like nature are comprehended , as all meanes , effects , and whatsoever is necessarily required for the performance of that duty . the cause is commanded or forbidden in the effect , and the effect in the cause . . where the more honourable person is expressed as the man , let the woman understand that the precept concerns her , where the duty of one man standing in relation to another is taught , there are taught the duties of all that stand in like relation one to another , as when the duty of one inferiour toward his superiour is taught , there is taught the general duty which all superiours owe to those that be under them , which inferiours owe to those that are over them , and which equals owe one to another . . the law forbids the doing of evil in our own persons , and the helping or furtherance of others in evil , though but by silence , connivence , or slight reproof , and it commands not onely that we observe it our selves , but that we preserve it , and what lieth in us , cause others to keep it . thou , thy sonne and thy daughter , must go over all the rest of the commandments as well as the fourth . . the law is set forth as a rule of life to them that be in covenant with god in jesus christ : god in christ is the object of christian religion , and of that obedience which is prescribed in that covenant . that immediate worship and service which we owe to god , and must perform according to his prescription , which is usually called piety or godlinesse , is taught in the commandments of the first table . our saviour reduceth the summe of these commandments to this one head , thou shalt love the lord thy god with all thy heart , soul , strength and thought , that is , whatsoever is within thee , or without thee , even to the losse of thy life , goods and good name , all must yeeld to the lords calling , whensoever he will make trial of thy love towards him . this particular duty may well comprehend all the rest : for , as is our love , so is our faith and obedience . god is loved above all things when in all that he promiseth he is believed , and in all that he commandeth he is obeyed . the general sins against the commandments of the first table , are . impiety , which is a neglect or contempt of gods true worship and service inward and outward , isa. . , . . idolatry , which is the worship of false gods , or of the true god after a devised manner of our own , amos . . that duty which we owe unto men by the lords commandment and for his glory , which is usually called honesty or righteousnesse is taught in the commandments of the second table . our saviour bringeth them to one head , thou shalt love thy neighbour as thy self ; that is , without fainting , coldnesse , delay , or feigning from the heart , fervently , when and so long as occasion is given . by neighbour is meant not only our friend or kinsman , but whosoever , and of what countrey soever that wanteth our help , especially he that is of the houshold of faith . the general sins against the commandments of the second table , are . inhumanity and injustice , when we disregard our neighbour , or deal injuriously with him . . partiality in affection , when we love our friends but hate our enemies ; favour some for carnal respects , contemn others that are to be respected . six commandments are set down in many words , and four nakedly in hare words , as the sixth , seventh , eighth and ninth , because men will easily be brought to yeeld to them . the scripture shews to man two wayes of attaining happinesse , one by his own works called the law , the other by faith in christ called the gospel . the law driveth us to christ , and faith doth establish the law , rom . . the summe of the law is abridged in the ten commandments which god delivered on mount sinai , and after wrote in two tables . this declareth our whole duty , . to god immediately , which is in the first table , . principal , to make him our god , command . . . lesse principal , in regard of . sorts of worship to be performed unto him , which are two . solemn , command . . common , command . . . the giving of a set time to him , comman . . . to god mediately and immediately to man for gods sake in the second table , here his duty is shew'd . . severally to . some kinde of persons specially , command . . to all generally , in regard of . their persons , for . life , command . . chastity , command . . . the things of their persons , both goods , command . . good name , command . . . joyntly to all these in regard of the first motions of the minde and will , in command . . chap. ii. of the first commandment . thou shalt have no other gods before me . some divines * judge , that those words , i am the lord thy god which brought thee out of the land of egypt , do contain the affirmative part of the first precept , and the latter , thou shalt have no other gods before my face , the negative . for these two sentences are elsewhere often joyned together as they be here ; and our saviour citing the first commandment , rehearseth it thus , hear , o israel , the lord our god is one lord. besides ( say they ) if the words be not conceived as a form of commandment , yet it must necessarily be understood to command the worship of the true god , and it so pertains to the understanding of the precept , that it cannot be separated from it . other divines hold the first words to be a preface to all the commandments , buxtorf de decalogo saith these words contain an enunciative not an imparative speech , therefore they are not a precept , but rather a general preface to the whole decalogue , in which reasons are brought why we are bound to obey him that commands . wherefore ( saith he ) they may be added to the first precept , yet so as they are not to be excluded from the other precepts , but by an ellipsis to be understood in every one of them . other divines say these words are a perswasion to the keeping of the first commandment , and that threefold , the first taken from the name and soveraignty of god , he is iehovah , an eternal being in and of himself , who giveth being and continuance to all things , and mightily performeth whatsoever he hath promised . the second , from the right of federation and covenant , thy god , he is in special manner the god of his church , which he hath chosen to be his peculiar treasure in regard of the covenant of grace made with them , isa. . . . ier. . , . isa. . . the third from a notable particular benefit lately conferred ; which brought thee out of the land of egypt , which he mentions ( saith zanchi● ) . for the freshness of the mercy . . for the greatness of it . . because that egyptian bondage was a type and figure of our spiritual bondage . this that is here spoken ( saith grotius on the decalogue ) is not the law , but the preface of the law. seneca approves not of a law with a preface , because it should command , not perswade ; the philosophers ( plato , philo , ) thought otherwise . media via optima est ( saith grotius ) ut breve sit quod praemittitur , auctoritatem non disputationem praeferens . the two first grounds of obedience are common to us with them , god is now as much the lord as ever , and hath pleased to accept us into the same ( or a better ) covenant with himself then once he admitted them ; and for the last , although in the thing it self it touch us not , yet in the spiritual meaning of it it concerns us as well as them . magna beneficia auctoritatem conciliare debent praecipienti , grotius in c. . exod. see deut. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo iihieh leka elohim acharim gual panai there shall not be to thee other gods , or strange gods before my face . . the person spoken to , thou . every particular person for himself , be he of what state or condition soever . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acher signifieth another god , rather then a strange god , or the god of a strange people , which are thought and called gods , when they are not . in truth there is but one true god ; but in the opinion of men that erre and be deceived , there be many gods . cor. . . psal. . , . exod. . . cor. . . deut. . . lev. . . men may in conceit and imagination account something a god which is not , and carry themselves in such sort toward that which is not god , as if it were so . to have another god , is to have any thing in opinion or affection for god that is not god , and to worship it as god , either alone or with the true god. for this is a work of the minde , to have or esteem any for god , sensus est : non modo non pro vero deo substituendos alios , sed nec assumendos ad eum alios , quod multi faciebant , ut reg. . . grotius . before my face ] it is as much as against , before , or besides me , coram me , id est , praeter me , grotius ; as moses saith after , with me . the lxx render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeter me ; cyprian , absque me . see deut. . . it implieth all time and place : as , before the sun , psal. . , is so long as the sun endureth : so here , before me , is so long as i am , for ever and ever . so that first the lord signifieth , that he would have no companion to be thrust upon him , or to be placed in his sight , who should be worshipped with him , deut. . . again , that in thought or secret affection we must not admit any strange god , psal. . , . lastly , a thing is said to be done in the sight of god , which is done openly with contempt of god , and so here it seems to import the indignity * of the thing , and the peril adjoyned . we cannot have another god , but we provoke the true god to his face ; as if a woman should joyn her self to another man in love , her husband looking on , which should be most impudent and dangerous . our principal duty to god is injoyned in the first commandment , in which all the rest of the commandments are virtually contained , in so much that no man can transgress any one of them , but withal he transgresseth that , neither can any of them be broken , if that be observed . the meaning then of this commandment is : that whereas other people and nations frame and take to themselves innumerable a gods , as the ammonites chose molek , or melcom , to be their god ; the zidonians , ashteroth ; the philistims , dagon ; the moabites , chemosh ; the syrians , rimmon ; the assyrians , nisroch ; the ekronites , baalzebub ; the babylonians , bell ; the persians , the fire ; the barbarous masagete , the sun ; the egyptians , almost all kinde of beasts and birds ; the grecians , dead men ; the romans , whom it pleased the senate to consecrate of ancient times , and of late whom it pleased the the pope to canonize . wherefore though other nations had other * gods , the true israelites chosen out of the world to be the lords people , should acknowledge no idol of any nation to be their god , nor frame to themselves any idol of their own devising , or any other thing to be their helper and redeemer , their stay and buckler , which they profess to be no god ; but that they cleave to the lord their god , who is the onely lord that hath created all things , and adopted them to be his sons , deut. . . our carriage to god-ward is in one word expressed , when we are commanded to give our selves unto god , rom. . . & . . it standeth in a total and perfect subjecting of our whole souls and bodies to him . the general duty of this commandment is , that in mind , will , affections , and the effects of all or any of them , we take the true god in christ to be our god ▪ soveraign , helper , portion , and redeemer , almighty , most wife , righteous , just , true , holy , good , gracious , merciful , long-suffering , and patient . for god must be known , acknowledged and worshipped , according as he hath revealed himself in the covenant of grace , but he is our god in jesus christ. also the formal consideration of the object , to wit , why such acts of worship are and ought to be performed unto god ; are the wisdome , goodness , justice , grace , mercy and power of god , specially in the face of jesus christ , and acts performed of him by them , and according to them . the promise implied in this precept is , that god will be our god , king , protector and father ; that he will use his power , wisdome , goodness , and mercy , for the effecting of our salvation , the supply of our wants , the pardon of our sins , the defeating of our enemies , the perfecting of his graces in us , and the full accomplishment of happiness in the kingdom of heaven . one reverend divine ( now with god ) saith , the duties required more particularly , may be referred to two heads : some respect the essence and nature of god , some the authority and dominion of god , even as subjects owe some things to their prince in regard of his person , some things in regard of his power of government ; so do we the creatures to our king and creator . the former may fitly be tearmed duties of dependance , because they do naturally flow from that total dependance upon god the first being , which must needs be found in all secondary beings , and because they be certain necessary acknowledgements of our such dependance . the latter may be termed duties of conformity , because in and by them we do conform our selves unto the will and authority of god , and by both become perfectly subject unto him . duties of dependance in general , are those by which we exercise all the powers of our souls upon god , principally and above all other things , ( so far as his excellent nature is fit to be their object ) for seeing he is the most excellent of all things , and doth please to make known unto us his excellencies , we should labour to be wholly united to him that is so excellent . duties of conformity in general , are all those by which we order the powers of our souls toward other things , according to his good will and pleasure made manifest unto us . our duty concerning god , is to know him and his will , to believe in him according to his promises , to remember him alwaies , and to esteem him above all things , to trust wholly upon him , to love , desire , fear , and delight in him above all other things , and with all our hearts . our duty in respect of good things spiritual and temporal , is to exercise our wils , affections , thoughts , speeches , much more on spiritual good things then temporal , and to keep them very moderate towards earthly benefits . our duty concerning sin , is to hate it , fly from it , grieve for it , be ashamed of it , and angry with it more then any natural evil thing . the particular duties here required are : . perfect knowledge of god in christ , which is a conceiving and apprehending of him to be such a one as he hath revealed himself in his word and works , specially in the covenant of grace , and that for measure and degree fully . we cannot comprehend god as he is in himself , but as he hath manifested himself we ought to know him , for knowledge is the guide of the affections , the beginning of grace , the ground of worship . when we know god as he hath manifested himself , then do we come to believe , desire , fear and love him , and trust in him , as he requireth . we cannot have god our god till we come to know him in christ , therefore it is promised to all the godly in the new covenant , they shall all know me . . acknowledgement , which is an effectual and affectionate perswasion of the heart , not onely that god is , but that he is the onely lord , eternal and almighty , most wise , most holy , most righteous , most gracious and merciful , most faithful and true ; the creator , governour , and preserver of all things , the supreme soveraign judge of all the world , and peculiarly the god and saviour of his people that he hath chosen unto himself , and with whom he hath entred covenant of his free mercy in jesus christ. . estimation , which is a most high prizing of god according to his worth and dignity , as the chief good , and our onely all-sufficient portion : the estimation we have of any thing must be correspondent to the goodness of it . but god is good above measure , and our estimation of him should know no measure . . faith , which is a lively motion of the heart , whereby the soul doth invincibly cleave and stick unto god in christ , and unto the word of his covenant , as containing the chief good of man. to believe is not barely to assent to the thing which is propounded , to be believed for the authority of the speakers , who cannot lie , as the assenter is perswaded : but to adhere to the word of truth as certain , good , and sweet , both simply and in comparison . two things are required in faith : something true and good to be believed ; and a firm certain assent and adherence to it . thus we are commanded to believe in god through jesus christ ; neither doth faith respect the promises , narrations and prophecies of the word onely , but the commandments and threatnings also , psal. . . chron. . , , . ioh. . . by faith we possess the lord as our own , and hold fast unto him in whom all help and comfort is to be found . . confidence , or affiance , whereby we trust , lean , rely , or stay upon the grace of god in christ jesus , with assured security in the way of his commandments for pardon of sin , deliverance from all evil , and the supply of all good temporal and spiritual , according to his faithful and never-failing promise . this is ever joyned with the true knowledge of god , and in nature is of great affinity , or rather all one with justifying faith. who so reposeth all his confidence in god , he taketh him in so doing for his god. we are to trust in god for the giving and maintaining of all our good both temporal and eternal , leaning on him for all defence and deliverance from evils spiritual , yea and corporal ; casting all our care on him , having no confidence in the flesh ; no duty is more frequently pressed in scripture , then this of confidence in god. hope in god is an inseparable companion of trust , which is an assured quiet expectation of what good promised is not yet accomplished , grounded upon the free and undeserved kindness and grace of the lord in christ jesus , psal. . . heb. . . lam. . . rom. . . hope is commanded in many passages of scripture , commended by many promises , psal. . . & . . & . . lam. . . psal. . . & . . & . . mic. . . isa. . . psal. . . isa. . . psal. . . & . . & . . isa. . . psal. . . psal. . , . psal. . . & . . psal. . . & . . . psal. . . isa. . . & . . . love of god in christ , which is a spiritual motion in the reasonable part , presupposing knowledge and affiance , whereby the soul goeth forth to embrace and possess god as the chief good , and with most pure , earnest , and constant affection to maintain communion with him . love is an affection of union , it knits to the thing beloved , and would not want the possession of it . love ( we see ) makes man and woman one , and so doth couple us to god. the body is carried by weight into his proper place , so is the soul by love , which is the weight of the soul , * unto its proper object . many promises are made to them that love the lord , psal. . . & . . psal , . . iohn . . iohn . . iohn . . iohn . . & . . rom. . . psal. . . deut. . , . corin. . . tim. . . iames . . & . . god is the proper object of love , he is the chief good , absolute , allsufficient , the rest and stay of the minde , beyond which nothing can be desired , in whom incredible joy and comfort is to be found and possessed for evermore . god by covenant is our god , our father , our husband ; he hath loved us , and we ought to love him again . his love to us is free and of meer grace ; our love to him is debt , many wa●es due from us , and deserved by him . adam was to love god his creator and happiness : but christians must love god as he is become their god in christ , in whom they are knit unto him . the object of charity is god in christ , god is to be loved in christ , in whom he is well pleased , and greatly delighted in us . love of god must be most fervent , and abundant more for degree and measure then to our selves or all creatures ; yea it must be with the whole power of our souls , it is the summe of the law , matth. ▪ . luke . . . fear , which is a retiring or flying back from a thing , if good , because it is too high and excellent , above the reach and without the extent of our power and condition ; if evil , because it is hard to be escaped . the fear of god is an affection of heart , arising from the apprehension of gods infinite majesty and absolute soveraignty , both by creation and covenant , whereby we are drawn to behave our selves more reverently , dutifully , uprightly , respectively , before him , then before the greatest monarch in the world , and stand prepared to walk before him in holy manner , shunning his displeasure , and avoiding whatsoever might procure it . god is to be feared in respect of his incomprehensible greatness , absolute soveraignty as lord and father ; and exact righteousness , whereby he judgeth every man without respect of persons ; great power and tender mercies , whereby he is ready to pardon them that humble themselves , and intreat his favour . god is absolutely called fear , isa , . , . as unto whom all fear and dread is due . thus iacob sware by the fear of his father isaac , gen. . , . reverence differs from simple fear , which respecteth a thing as evil , and so we are not bound to have it working , but when we have occasion to conceive of god as angry , and doth look to things as excellent , and therefore must move so often as we have occasion to conceive of his excellency , heb. . . . humility , when rightly discerning the infinite distance and difference that is betwixt god and us , acknowledging his unspeakable excellency , and our most vile baseness in comparison of him ; his riches of grace , and our poverty ; his power , and our weakness ; his free undeserved mercy , and our misery ; we submit our selves to the good pleasure of his will , wholly depend upon his grace , and ascribe every blessing we receive to his meer favour , every good thing in us , or that is done by us , to his free goodness . . patience , which is a full purpose of heart , arising from the acknowledgement of gods wisdome , majesty , power , goodness , providence and mercy , with all quietness , and without any pining , reluctation or fainting , revolting or tempting of god , though the senses and appetite cannot but feel a repugnancy , to sustain any evil that he will inflict upon us . . joy , whereby the soul doth receive comfort and content in a good thing , and is moved to embrace and possess the same . and because god is the chief good , therefore ought the soul to be moved with more vehement and fervent motions of gladness , for his love , favour , good will , and excellent glory , then for any or all other things whatsoever . what we make our chiefest joy , that is our god : for the heart resteth principally in that with which it is most delighted , iob . . it appears evidently by gods word , that as a father would have his children to live cheerfully , so would god , and therefore doth he so much call upon them to rejoyce , psal. . . & . . psal. . . & . , . . zeal , or fervour of will , whereby the soul is moved and carried towards god with the strongest , hottest , and most fiery inclinations , willing his grace , favour and glory , infinitely above all things , because it is the highest of all things that are to be loved , willed , desired , or cared for ; and detesting , loathing , abhorring , whatsoever tendeth to his dishonour . examples of thi● zeal we have in moses , phineas , lot , elias , david , iohn the baptist , and christ himself . in ieremy , paul , peter , and many others . . an earnest and constant desire of gods presence in heaven , cant. . phil. . . rev. . . each thing by nature doth covet perfection in its kinde ; and what nature hath taught every thing in its proper kind , that grace hath taught christians in the best kinde , viz. to desire perfect communion with god , in whose presence is fulness of joy for evermore , it cannot be that god should be known to be good , clearly , distinctly , certainly , and not be desired . and if we know god to be the chiefest of all good things , we cannot but set our affections upon him , and covet above all things in the world to dwell in his presence . hitherto of those particular duties whereby we take god to be our god in minde , will and affections : now let us hear what be the effects of these . . meditation , which is a staying of the minde in the serious thought and consideration of gods power , goodness , grace , mercy , love and wisdome , shining in the word and works of god , specially in jesus christ the brightness of his glory , with an holy delight and admiration at that most perfect and divine excellency which casteth forth the comfortable beams thereof , upon the soul of him that so thinketh upon them . each particular duty before mentioned calleth for meditation , knowledge is not gotten without meditation , meditation kindleth love , and love carrieth the thoughts after it . reverence is not raised without meditation , and being raised keepeth the heart within compass , that it doth not straggle up and down . the glory of god as it shineth in jesus christ is most amiable and delightsome , that if once it be truly discerned , we shall take great pleasure to behold and view it . what actual sight is to the eye , that thought is to the mind : glorious pleasant objects draw the eye after them , and what is apprehended to be divine , excellent , pleasant , beautiful and comfortable , that will take up the mind . if all thoughts affect and profit according to the nature of the object about which they are exercised , then seeing god is the best , most excellent , most glorious object , the minde that is most serious in the meditation of his grace , power and love in jesus christ , is best refreshed and most perfected . we should think upon god in most serious manner , constantly upon all occasions and opportunities with livelihood and power , being most affected and taken up with the thought of god in jesus christ. . perpetual and continual remembrance of god , whereby we call back to minde what we know and have learned of god , his power , mercy , love , long-suffering , and represent him as present to the soul. the name of the lord is most sweet , the remembrance of his holiness , the prop of confidence , the solace of the heart in time of distress . see sam. . . . reverent and faithful invocation , wherein we request of god in the name of christ all good things whereof we stand in need , and that both in prosperity , and adversity , thess. . . ephes. . . iames . . psal. . . & . matth. . . . thanksgiving or celebration of gods name , whereby we magnifie his power , goodness , wisdome , grace and mercy , freely acknowledging every good and perfect gift to come from above . god is the highest majesty , who oweth nothing to any man , from whom we receive body , soul , life , and whatsoever we injoy , unto whom we are unable to requite the least kindness vouchsafed . our tongues should be more plentifully busied in speaking of gods excellencies to his honour , then of any or of all other things . mans speech should more readily , constantly , largely be set on work in talking of god to his glory , then of the whole world besides , . holy and religious swearing , which is a calling of god to witness that we speak as our minde conceiveth . . religious and divine adoration , psal. . . the greek word notes as much as to fall upon the knees , or to worship by falling down at the knees of another , matth. . . adoration is implied in this . one evangelist saith , that the leper worshipped christ ; another reciting the same history , that he kneeled down unto him ; and a third , that he fell upon his face . in hebrew there be divers words to express it , which signifie to bow the whole body , to kiss the mouth , to bend the knee , to fall prostrate on the face . but in all three * languages it noteth an outward reverence , shadowing the internal affection of the heart , adoration implieth in it three acts : first , an apprehension of the excellency of that which is adored . secondly , an act of the will , desiring to do something to testifie our acknowledgement of this greatness , and our subjection and inferiority . thirdly , an outward expressing of the same . . seeking the lord and his favour , specially if we have turned away from him . to seek the lord , is to bend all our senses and strength to know god aright , have communion with him , enjoy his favour , and worship him purely according to his ordinance , chron. . . iob . . ezra . . . . offering and making vows unto the lord alone , isa. . . psal. . . & . . gen. . . deut. . , . profession of gods name , deut. . . isa. . . & . . psal. . . & . . . free and voluntary submission of minde and conscience to the lord alone , as the onely law ▪ giver , king and saviour of his people . this commandment is broken two waies : . by failing to give god that honour which is due unto him , and that either for substance or degree , matter or measure , in whole or in part . . by giving his divine honour unto any other in whole or part , absolutely or in degree , in profession or truth . the special sins condemned are : . atheisme , when the heart denieth god in his deity or divine attributes , as wisdome , justice , mercy , omnipresence . and this is secret or open : open , when a man maintaineth that conceit expresly in his minde : secret and in the bud , when he is over-ruled with this vice , though he form not such a proposition in his minde . atheism is an high transgression of this commandment , for he that denieth the godhead , cannot glorifie god in spirit and truth . besides , every atheist maketh himself god , in that he thinketh he is of and by himself , and not of and for the lord that made heaven and earth . . ignorance of god in christ , under which dulness to conceive of him , and carelesness to seek after the knowledge of him , are comprehended . ignorance of god , so far as he hath obscured himself from us , is no sin , prov. . , . rom. . . ignorance of the secrets of god is a holy ignorance , deut. . . we must know all that we need , and all that we may , but must not presume above that which is meet to understand . that ignorance of god , so far as he hath most clearly and carefully revealed himself in his works and word , is that which is here condemned . this ignorance is privative or corruptive : both sinful in nature , though not equal in guilt or danger . privative ignorance is the simple want of that knowledge of god and christ that should be had : corruptive is joyned with a perverse disposition , whereby the minde is not onely blinded , but become grossely carelesse of the knowledge of god and godlinesse , if not perverted with false and sinfull opinions . . curiosity , when men busie themselves in prying into the secrets of gods nature and works , or turn their search after him into meer disputes and idle speculations . this perverse desire of knowing the truth is a disease that hath endangered many . our first parents were bewitched with a desire of more knowledge then the lord knew to be good for them , and so attempting to do what was forbidden , they fell from that good estate in which they were created . the lord hath fully manifested himself in the face of jesus christ , so far as it is needfull or profitable for us to know him : and it is our duty to contain our selves within the bounds and limits prescribed of the lord. . errour or heresie concerning god and christ , as when we conceive amisse of the properties of god , his covenant , the unity of essence and trinity of persons ; the person and office of christ. heresie is idolatry , for it transformeth the majesty of god , the person or office of christ : every lie of god is a kinde of idolatry , but heresie ascribeth unto god devised properties , turneth his glorious essence into a lie . . want of acknowledgement , when god is known in a sort , but not with affection and effect , as he ought to be , and that either for substance or degree . the sons of eli were sons of belial , they knew not the lord ; we cannot think them to be utterly destitute of all knowledge of god : but they did not acknowledge his power , love and soveraignty as they professed . it is noted as the sinne of israel , that they understood not the wonders of the lord , that is , they did not wisely consider or acknowledge them . . disesteem or contempt of god in christ , when his favour is not esteemed or not according to the worth and excellency . contempt of god is discovered by contempt of his word , luk. . . & . . iob . . & . . psal. . . prov. . . if we regard not instruction , cast behinde our backs , despise his threatnings , neglect his promises . . incredulity , when the heart is dis-joyned from god by unbelief ▪ of this there be divers degrees . the first is , doubting through weaknesse , a disease which the weak christian laments and would fain have amended in himself . the second , when explicitely and in act those things be not firmly , distinctly manifested . the third is flat infidelity with misbelief , when the corrupt minde of man denying to yeeld assent to the truth of god , doth foster false or presumptuous conceits of gods majesty contrary to that he hath revealed . . distrust , wavering or shaking out of fear of not obtaining what the lord hath promised , whether it concern this life or the life to come , and that either for want of the things themselves , or of the causes which we judge necessary for the obtaining of what is promised . . desperation of gods power , mercy or both . . presumption and carnal security , when men rashly hope that they shall obtain their desire of god , but not according to his promise . . defect or want of love , whether in respect of quantity , quality , act or continuance , cor. . . . want of fear or reverence , when men live without reverence , care or fear of god and his judgements against sinne , whether for substance or degree . . pride , being a lifting up of our selves above and against god , over-valuing our selves , and undervaluing him , timothy . . . psalme . . isaiah . . . impatience , when we will not rest in the will of god nor expect his aid , and the accomplishment of his promises , but mislike the lords doings , grudge under his crosses , blame his government , and faint under the burden . . carnall joy , when men take more pleasure in sinne , wealth , friends , lands , wife , children , wit , and such like , then in the favour of god , or at least joy so in these things , as that their joy is in whole or part with-drawn from god. . lukewarmnesse , when men receive and professe the truth , but want the heat of love and zeal , revel . . . . sensuality , when men eagerly pursue their contentment in earthly things , but regard not the love or favour of god , or at least are willing to be strangers from him for ever , so they may enjoy the desires of their souls here below . . loosenesse , when the minde is carried from god , and doth range abroad in idle thoughts , or abundantly pursue , and follow thoughts of earthly and transitory things . . forgetfulnesse , when men put god out of minde and carelesly cast away all remembrance of him , when it should do us good , or we should give him glory . . neglect of prayer , he robs god of his glory that runs not unto him in all necessities by hearty supplication . . invocation of false gods , wood , stone , or saints departed . herein the papists teach the breach of this commandment , in that they perswade and commend the invocation of saints departed , as intercessours to god by their prayers and merits . and not only so , but they pray to them that are no saints , but rather hypocrites , to them that never were , and to the crosse , saying to the dumb stock , arise , it shall teach me . . dulnesse or hardnesse of heart , when the soul is so stupid and senslesse , fast locked up , that the mercies of god , and his sweet promises do little or nothing effect . it is a spiritual sottishnesse or distemper , that neither the word nor works of god c●n kindly work upon us . . unthankfulnesse , when men devour the blessings of god , and return no praise unto him for them . . idolatrous swearing by idols or false gods , by the saints departed or any meer creature . . divine adoration of that which is no god . the papists adore , . the pope , to whom they attribute divine honour . . images , with the same adoration with the samplar , appointing only a respective difference , viz. that the principal is worshipped simply and for it self ; but the image in regard of the similitude and reference to the principal . . the bread and cup of the eucharist . . the saints departed . . neglect to seek god , or return unto him when we have gone astray , or be warned by his prophets or corrections . and enquiring after or seeking unto strange gods . chap. iii. the second commandment . thou shalt not make to thy self any graven image , nor the likenesse of any thing that is in heaven above , or in the earth beneath , or in the waters under the earth , thou shalt not bow down to them nor serve them . for i the lord thy god am a jealous god , visiting the sins of the fathers upon the children to the third and fourth generation , of them that hate me , and shewing mercy to thousands of them that love me and keep my commandments . moses himself explains this precept , deut. . , , , , . this commandment hath two parts , a prohibition and a confirmation . the prohibition hath two parts , forbidding two things . the first is propounded , thou shalt not make to thy self any graven image , nor the likenesse of any thing . where is , . the person prohibited , thou ] any man whatsoever . . the thing forbidden , making a graven image ] that is , an image artificially carved with any tool . an image is the picture or representation of some other thing artificially made of any matter in any form . likenesse of any thing ] is more general , for though every image be a likenesse , yet not contrarily , and the lord doth deliver this commandment so generally to prevent all mistaking . no image or picture nor any manner of likenesse must be made . whether it be an idol or image , if it be a likenesse , it is forbidden here . . here is the end , for thy self , or to thy self , that is , to the use of any man , it must be understood of religious use for the service of a god , either true or imaginary , or to thy self ] that is , of thine own head a . thus this part is propounded , it is inlarged by a distribution of things whereof images or likenesses are to be made . of things in heaven above ] meaning the highest heavens , called the heaven of the blessed , and so the images of god the father , or god the son , or god the holy ghost , and of our lord jesus god and man are excluded , as also of holy angels and saints , for all these are in heaven . . the heavens of the stars , and so the image of the sunne , moon , planets , or any constellation or starre is condemned . vide voss. de orig. & progress . idol . l. . c. . . the inferiour heavens called the air or place where the fowls of the heaven flie , so as pictures of feathered fowls are condemned . again he saith , of things on earth ] here are all men and four-footed beasts living and walking , and all kinde of creeping things together , with herbs , plants , trees , and so all images of them are blamed . . the waters under the earth are named , and thereby are signified all manner of fishes . the waters are said to be under the earth , because god made the earth hollow , that there the waters might be contained , psal. . . and god particularly nameth all these places , besides which there is no other place , that we might fully conceive , that his meaning is to forbid all manner of images of all things whatsoever , whether of god , of creatures , of what sort and kinde soever . the gentiles abused the images of most of all these , rom. . . this is the first part of the prohibition , the second is , thou shalt not bow down nor serve them , that is , to any such image . quibus verbis omnem omnino cultum , quocunque modo idolis tribuatur , prohibet . scultet . to bow down notes the outward gesture of the body used of men to shew reverence , and is used to denote all manner of reverent behaviours , which either nature hath ordained , or custom of countreys authorized to expresse respect and regard of things , as worthy of honour and account . vox hebraea gestum honoris indicem significat . grot. in exod. . to do service noteth all manner of actions to be accompanied with such reverent gestures , the former is a circumstance of service , the later the substance of it . so no manner of account is to be shewed to pictures , neither by any outward gesture of body , nor by any kinde of service at all . zanchy de decalogoc . . doth otherwise distinguish between these two words . hitherto the prohibition , the confirmation is taken from the lords interest , i am the lord thy god. . from one attribute of his jealousie . see exod. . . jealousie is that property of a husband or wife whereby they cannot endure that the yoke-fellow should give either their affections or body to others beside themselves , consortis impatiens , ut mariti , grotius . it noteth the holinesse of gods nature that cannot away to have that service which is due to him communicated to images , or to any other thing with or besides himself , it is love joyned with anger , sith god cannot away with this , we should not practise it . . there is an argument from gods effects of visiting the sins of the fathers on the children to the third and fourth generation , of them that hate him . visiting is twofold , . in love and favour , luke . . . in displeasure to punish , as here . punishing b is the laying of misery upon any one that hath done a fault , proportionable unto his fault . the object of this punishment are the children of them that hate god even to the third and fourth generation , as in the babylonish transportation . et nati natorum , & qui nascentur ab illis . for a man may live to see his posterity to the fourth generation , iob . . and so see himself punished in them . so aquinas a , ae quaest. . artic. . kellet . miscel. lib. . cap. . and others . some say the wrath of god descends from fathers to children onely in case the children imitate , and write after their fathers copy ; supposing these words [ in them that hate me ] to relate to the children . but this is expresly against the words of the text , and the examples of the thing : god afflicts good children of evil parents for their fathers sins , and the words are plain and determinate : god visits the sins of the fathers , in tertiam & quartam generationem eorum qui oderunt me , of them , of those fathers that hate me . doctor taylor on exod. . . par . . the cause moving to punish is the sins of the fathers . now god punisheth the sins of the fathers on the children , by giving up the children to follow or exceed their parents in sinning , that so he may bring upon them a more full vengeance , to shew his detestation of his fathers sins . seeing no man would have his posterity to be plagued , himself must not sin in breaking the former prohibition . they hate the lord which do not worship him as he hath commanded them , but after their own fantasies , and after the traditions of men . god in no other commandment but the second threatens to punish the sins of fathers upon the children , because superstitious worshippers of all men are strengthned by the tradition of their fathers , o our fathers did thus and thus , shall we be wiser then our fore-fathers ? m. burrh . on hos. a second effect of god is shewing mercy , that is , doing good and helping out of evil , and the object of this to thousands ; the promise is opposed to the commination , but is of larger extent . rabbi salomon hence observes that the goodnesse of god doth as much exceed his severity , as fifty exceed one , viz. because his severity is restrained to four generations , but his goodnesse is extended to thousands , two thousands at the least . non mille , sed multa millia : ita ostenditur , quanto largior sit deus in benefaciendo , quam in puniendo . grot. in exod. . of them that love him and keep his commandments ] not that pretend to love him indeed and shew their love by obedience to his revealed will. there is a great difference between keeping gods commandments and fulfilling his commandment . keeping noteth a truth , fulfilling a perfection : this christ only had ; but the truth every christian must have . the scope , end and summe of this commandment is to order us in the solemn worship of god , called heb. . . ordinances of divine service , and usually termed religious exercises . for the constituting of a solemn worship of god three things are required : . that it be done with immediate reference to god , and that himself or something in his stead be made the object thereof , and so therein we draw near to him , and he to us . . that it tend in the doers intention directly and of it self to the honouring of god and pleasing him , and getting of grace from him , by exercising of some or all the vertues required in the first commandment . . that there be a separating of our selves from all other businesses to be wholly and altogether imployed about such acts in which the difference between common and solemn worship doth seem to stand . worship consists in three things : . there must be a right knowledge and high apprehension of god , the person to be worshipt . . a reflexion of this knowledge . . an abasement of the creature under the reflexion of this knowledge , revel . . christ is represented as sitting on a throne . the people of god are there brought in as compassing him about , they have high apprehensions of the person of christ , his glory and holinesse . . they reflect these excellencies . . they abase themselves , fall on their faces , vers . ult . every religious exercise or ordinance of divine service hath usually divers particular acts , that be as parts of the whole , and in the orderly uniting of which the whole is accomplished . and whatsoever is done in any such exercise of religion , for the end and purpose of pleasing god , and getting grace from him with respect of conscience to him ( as esteeming that he must and will have it so , or else the service shall not be well-pleasing and acceptable to him ) this is a part of worship , or of divine service . for example , a man brought an ox or a ramme , a lamb or such like thing , and presented it to the priest , he did offer it unto god , and that directly with intention of exercising obedience and faith to god. likewise this offering was to be made by a certain person in a certain place , at a certain time , with certain garments and rites : so all those observations became parts of this worship ; for in these also the intention of the doer was directly carried to god , hoping and purposing by them to please god and exercise faith and obedience , and other graces , as well and as much as by the very offering it self , and accounting the service not to be acceptable to god without them . the things commanded here are of two sorts : . for the performance of divine service . . for the preservation and continuance thereof . for the right performance of divine worship , some things are to be looked unto for the substance and circumstances of it . for the substance of worship also , some things are required for the matter of it . manner of it . for the matter , some things are required , for . the object of the service . . the subject of it , that is , the kindes and parts of it . for the object , two things are required , . that it be to the true god alone . . for the parts that they be such as are prescribe and appointed by the true god. for the object , it must be only the true god the father of our lord jesus christ , which is the maker of heaven and earth , the sonne of god our blessed saviour and mediatour , the blessed spirit our sanctifier , which god hath manifested himself to us in the scriptures , to him and him only must we tender our worship , which is so essential to worship , that it cannot be true unlesse it be appropriated unto him , according to the words of the law repeated by our saviour , saying , thou shalt bown down to the lord thy god , and him ( alone ) that exclusive and confining particle our saviour addeth by way of interpretation , shalt thou serve or worship , for so that word which in the original is , thou shalt serve , christ rendereth , thou shalt worship . and great cause that he alone should be worshipped who alone is worthy of worship . seeing this worship is a solemn acknowledgement of his deity we testifie that we esteem him the onely true god upon whom we depend , and to whom we give our selves as servants . secondly , this true god must be the object of our worship purely , and by a clear work of the understanding conceived of in his attributes and properties , not represented to the eye , or any way pictured forth or imagined under any visible or sensible form or representation , because there is no possibility of resembling him to the life by any similitude that any man or creature can invent or frame , yea all resemblances fall so farre short of his perfection that it will prove an imbasing of our conceits concerning him to attempt any such resemblance , and therefore deut. . . is expresse , telling israel , that they heard a voice alone in the time that god came amongst them to deliver the law , and saw no manner of image or likenesse , and therefore they ought not to corrupt themselves by making any image or representation . god is not a body but a spirit and essence , a spirit whose being is every way above all that all creatures can attain and reach to proportionably to the excellency thereof by the most deep contemplation of their minde . and therefore also the prophets do cry out against the picturing of god or worshipping him under any such form or picture , saying , whereunto will ye liken me ? what similitude will ye make of me ? isa. . . the way to cure this evil : . purge your hearts more and more from carnal affections , psalm . . . matth. . . . beg the assistance of the holy ghost to raise your apprehensions of the divine ▪ essence , cor. . , , . the spirit gives us light , and makes it powerfull to change the heart . . be much in the study of the scriptures , they are the image of christ , and he is the image of god , cor. . . & . . . be obedient to divine institutions ; god knows what worship is best for himself , col. . obedience to gods will keeps up the repute of his essence . see sam. . . nihil adeo offendit hominum mentes ac simplicitas divinorum operum . tertul. . consider your experiences of grace , exod. . . mic. . . luk. . . . often view god in his stupendious works , psal. ▪ observe the bounding of the sea , the hanging of the earth upon nothing , iob . . the beauty and motion of the heavens , the order of all the creatures , hosea . latter end . see psal. . . . when you make use of sensitive things to increase your knowledge of god , you must proceed by way of negation and argument , and not by representation . see isa. . . . labour to get a more perfect and clear notion of god , follow on to know the lord , hos. . . heaven consists much in the vision of god. for the parts of worship , it is required that they be all prescribed unto us by the written word of god , that he may not have cause to except against us , saying , who required these things at your hands ? for seeing we do them to him , we must from him know whether they will be acceptable unto him , yea or no. his own will is the right rule of his own worship , what is not conformable to the rule cannot be true worship . wherefore the lord chargeth israel that they should not adde any thing to the thing by him prescribed , but keep themselves strictly to his appointment , doing alone that very thing which he required without swerving to the right hand or to the left , deut. . . iosh. . . prov. . . if god had left us without a patern in the wayes of his worship we should have wandered in incertainties ; the heathens by the light of nature knew that there was a god , and that he was to be worshipped , yet they did but grope after him because they wanted a rule of worship . humane inventions in matters of worship have been brought in . by satan , he knows . that they take away the glory of worship , that only is excellent which it plenum sui . . that they take away the majesty and authority of it ; god shews no such majesty any where as in his ordinances but in heaven , revel . . . . that they take away the power of ordinances , matth. . . all the power of ordinances consists in gods presence in them . . that it hinders their acceptation , revel . . . . by the minister . a spirit of uncleannesse works in the prophets , zech. . . . a great deal of pride , col. . . . a vehement desire of drawing proselytes after them , gal. . . . horrible hypocrisie , matth. . , . . worldly wisdom and fleshly ends , king. . . . a constant ignorance and idlenesse in them , while they slept the envious man sowed tares . . cowardise , gal. . . . by the people , thess. . , . hos. . . amos . . three things about the worship of god are to be considered : . the kindes of it , that is ( as was before said ) certain orders of actions to be performed . . the parts of it , that is , each action of each kinde , so receiving the lords supper is a kinde of worship , the action of giving , taking , eating , drinking , with the things hereby represented , are parts . . there are certain circumstances and solemnities for the manner of celebrating those parts and kindes : now the two former must be expressely commanded . the later must not be forbidden nor condemned , onely a thing of solemnity is changed into a part when a religious necessity is imposed upon it , and a spiritual efficacy conceived to be annexed unto it , as appears in the priests garments in the law. thus for example : prayer is a kinde of gods worship , the confession of sins , petition and thanksgiving for benefits be parts of this kinde of worship , and so are the person to whom , and the person in whose name necessary things for the matter of the worship . but now , whether i pray in such or such a place , whether with eyes lift up or cast down , whether kneeling or standing , whether with mine head covered or uncovered , these are certain points of solemnity ▪ as it were adjuncts of the exercise . and here it is sufficient , that i use no such circumstance as is condemned , nor neglect any that is commanded , but if i do esteem it a matter of religious necessity to god-ward , to pray in such a place rather then such , and conceive that my prayers shall be more effectual for my good there rather then elsewhere , not having any such warrant from god , i do now turn the circumstance into a part of worship , and seeing it is not from god , of false worship . the several kindes and parts of gods worship , are either ordinary or extraordinary . i. ordinary , . publick . . private . . indifferent . first , publick , such as ought to be usually and onely performed in publick assemblies of whole congregations in one known appointed place , as being open and publick professions of our allegiance to god. such are two alone . . preaching of the word , which hath two main parts : . the explication and declaration of any part of holy writ , or any point of doctrine contained in holy writ . . the application of that part of holy writ or point of doctrine so contained in scripture to teach , admonish , exhort , correct , comfort , for which things it is most fit and convenient . the second publick worship is administration of the sacraments , that is , of the seals of the new covenant of grace , which are two alone , . the seal of ingra●fing into christs body , called baptism , where the parts are ▪ outward , washing with water , inward , bestowing the bloud of christ to wash and purge the soul. . the seal of our nourishment in christ , whereof the parts are , outward , on the ministers part taking , blessing , breaking , distributing bread and wine : on the receivers , taking , eating and drinking bread and wine : inward , certain works of god in giving his sonne , and of the receiver in receiving him . this is publick worship . secondly , private , two . meditation by ones self alone of the word of god , or the parts of it in any particular matter ; the parts of which are , consideration of the truth thereof , and application of the same to ones self . . conference with a few others , which is a mutuall propounding of mens judgements of any part of scripture or point of religion for their mutuall edifying , as paul went up to conferre with peter and with the chief apostles . thirdly , indifferent , which may be done both publickly and privately , yea which must be done both in private by each person and family , and also may be done , and most of them must be done by the whole assemblies of men professing true religion . these are ordinary which must be of constant and continual practice day by day as occasion serveth , which are four , . reading the scriptures and good books , or hearing them read , which is an intentive observing of the things contained in the word , or such godly books as tend to make the points of doctrine in the scripture contained , more plain and usefull unto us . . catechizing , which is a particular teaching the principles of religion by question and answer , necessarily required of all housholders and ministers to the young or ignorant people of the parish . for the housholders it is apparent in that commandment , that they should whet these things upon their children ; for ministers , let him that is catechized in the word make him that catechizeth him partakers of all good things : where catechizing is made a part of the ministerial function of a pastor in regard of which maintenance is due unto him . . prayer , pray continually , saith the apostle ; for private prayer , enter into thy closet and pray , saith our saviour christ ; and mine house shall be called a house of prayer , saith the lord himself for publick worship . . singing of psalms , whether scriptures , or other conformable unto scripture made by godly men , ones self or others , it is not material , as some think , for so saith david , sing unto the lord a new song ; and so saith the apostle , edifie your selves with psalmes and hymnes and spiritual songs ; the word translated hymnes signifieth such a song as is uttered with voice alone , but spirituall songs and psalmes are such as are sung to the tune of any well tuned instrument of musick , but must be so performed as may be for edification . and these are ordinary services . the extraordinary services are such as are to be performed upon particular and special occasions , either publick or private , such are . fasting , which is the setting of an artificial day at least apart to the work of humiliation and reconciliation . . feasting , which is the setting of so much time apart to the work of rejoycing . . vowing , which is a tying of ones soul by gods name unto gods self to do , or not to do a thing lawful for his furtherance in godlinesse . these be all the kindes of worship which god in his word requireth , and the performance of them each in their place and order is required at the hands of all gods people by vertue of this commandment , so that each man and woman stands bound in conscience constantly to perform the publick and private , as god gives ability , and the extraordinary upon such extraordinary occasions as fall out to require the performance of them . and so much for the matter of true worship . the manner followeth ; which is as carefully to be looked unto as the matter ; neither shall any service we perform be acceptable unto god , further then the manner of performing the ●an●● is agreeable to his will. know , four things are required to the right performing of gods services in this kinde : . sincerity . . diligence . . faith. . reverence . and when we do worship truly , diligently , faithfully , reverently , then we also worship him acceptably and fruitfully . for sincere worshipping of god we may learn it by the apostles denying it of some that preached christ of contention : what we do for a right end , attain●●g of grace , and for the right motives , gods commandment and honour , that is done truly ; for truth in this case is the agreement betwixt the shews we make and meaning we have . to the sincere performing of the acts of worship , three things are requisite : . that we do it upon a right motive , which must be gods commandment , because he requireth us so to serve him , not pray to be seen of men . . for a right end , which must be the shewing of our obedience to god , and winning of grace from him according to his promise . . with the joyning together of the inward and outward man , the soul and body . the scripture requireth this in prayer by special name , saying , that god is neer to all those that call upon him in truth ; that is , with a true intention to please him , and a true desire to get grace from him . the thing which ought to make a preacher preach , is , that he may be gods instrument in converting and edifying souls , seeing god hath appointed to do this work by the ministry of men . the thing which should make the people come to church , is , that by hearing their souls may live , seeing god hath appointed preaching to save men . when we do in our souls aim at the right end of the several kinds of worship we perform , seeking to approve our selves to god so in them , that by them we may profit according to his institution , this is truth . the second thing is diligence , which will follow upon truth , and is joyned with it , for alwaies they go together as the contrary vices , and therefore in the hebrew one word signifies both negligently and guilefully , in that speech , cursed be he that doth gods work negligently . he that would serve god acceptably , must serve him heedfully , eccles. . , . mark ▪ . , . heb. . , . reasons . . because of gods peculiar presence in his ordinances , ezek ult . ult . revel . . . he is there present , . in majesty , exod. . . chron . . isa. . . the ordinances of the gospel are compared to a wedding feast , matth. . where the king comes in , therefore we are said to come to a throne of grace . , in holiness , isa. . . psal. . . ezek . latter end , rev. . . . as a judge , ezek. . . rom. . . iob . , . in jealousie , as in the second commandment , which is quicksighted , iosh. . . . look to the rule of all your converses with god , rom. . . word-service it may be rendred , as pet. . . it is . a straight rule , psal. . . one may quickly go awry . . a spiritual rule , rom. . . . an harmonious rule , iam. . . . consider the evil frame of your spirits that are to walk with god in this rule , . there is much enmity in them to every duty . . much inadvertency in the things of god. . looseness and vanity in the thoughts , ier. . . . god is more honoured or dishonoured in your religious duties , then in all the actions of your lives , there they actively , intentionally , and solely intend his glory , therefore more of their spirits should be laid out in these duties then in all their other actions , psal. . . . the devil is there present , matth. . . . as an accuser , as of iob. . as an opposer , zach. . . . as an executioner , isa. . , . this diligence is a setting ones self to procure to ones self the benefit of the exercise , an indeavour and striving in good earnest to have the graces wrought in us which these exercises are to work . this diligence consists in three things : . a taking pains to fit and prepare our selves for these exercises before hand . . a due carriage of our selves in them . . a due use-making afterwards . for the first , we must all know that there is a very great natural unfitness in our hearts to perform any religious work , any good work at all ; that which is of it self unfit to effect any thing , must be fitted for the work before it be imployed in the same . the heart of the best man is very apt to be out of tune as it were for prayer , meditation , hearing ; when it is exercised about worldly matters , it is made very unapt to matters of godliness , because it cannot converse in the world in that holy and discreet manner it ought , wherefore it must be new tuned , and that is to be the first pains of a good man , without which his following labour is lost . this preparation is double : . common to all exercises of religion . . proper to some special exercises . the common preparation stands in four things : . in knowledge of the exercise to be performed , both that it is by god required , and what good he intends by , and how he would have u● perform it . for it is impossible that any man should well worship god in anything , who hath not received convenient information of the nature and use of that thing . no man can pray except he know what it is , to whom to be made , in whose name , and what good he shall attain by it : nor reade , nor hear , unless he know the needfulness and nature of these ordinances . for it is the word of god by which all things are sanctified , in that our minds are thence instructed of the lawfulness and manner of performing them . this is the foundation which must be first laid to all that follows , to be made acquainted what the exercise is , what good it will bring , how necessarily required , that so a man may do what he does out of this knowledge , and not serve god he knows not with what . . a man before he comes into gods presence about such works must repent of his sins , yea renew his repentance , bethinking himself of the several things which he latest committed , to work a fresh measure of grief in his soul , with a full determination of heart to strive more against them ; for god cannot endure to be served with a foul hand . the sprinkling water must be sprinkled upon us , and we must purge our selves from all uncleanness if we draw near to him . so in the old law they were to wash their clothes after some pollution , and when god came to them to put off their shooes . and that is it which david saith , i will wash mine hands in innocency and compass thine altar . a man must bring an undefiled spirit ; if he will pray , he must work his heart to sorrow , and resolution to amend his late sins , for he cannot be welcome into gods presence , that is not cleansed from his wickedness , or hateth to be reformed , we must be pure if we will come into gods presence . . prayer to god for his blessing must be prefixed to all religious services , for our better inabling thereto , for of our selves we can do nothing , all our sufficiency comes from him who hath promised to hear us when we pray , and to grant our petitions ▪ so that without seeking a blessing we cannot expect to finde it ; and therefore the apostlē saith that all things are sanctified unto us by prayer , even exercises of religion , the word , the sacraments , and the like , yea and prayer too , by praying god first for his spirit of prayer . therefore he that will serve god aright , must first crave his help and grace to serve him . the fourth and last part of common preparation is by a preconsideration of the exceeding greatness of the lord before whom we come , and of our vileness , baseness , unworthiness to come before him , that so we may be rightly affected with the regard of him , levit. . . so cornelius saith , that he and the rest were all there before god to hear what peter should say unto them , they had considered with themselves that god came to speak unto them , and that they came to hear him ; for in what service we do not make account that we have to deal with the lord our god and maker , and do not put our selves in minde what a one he is , we shall not carry our selves aright towards him . abraham said he was dust and ashes when he prayed to god , therefore the lord hath set down a preface before the lords prayer , acquainting us what a one god is , because by the thinking of him , and striving to bring our hearts to conceive of him as such a one , we should be better fitted to make the requests and supplications following , the heart then must put it self in minde what it goes about , and to whom it tenders a service . i come before the lord almighty that hath my soul in his hand , to hear him speak to me , or to speak to him . i draw near to the king of heaven and earth , i present my self before his face , let me frame my self so as befits his holy and all-searching eyes . and this is the common preparation for our religious duties . now special preparation for special services follows to be spoken of ; that is , to the word , to prayer , to the sacraments , and to a vow . for the word . the heart is to be framed to a resolution of obeying it in all things , this is the honest and good heart whereof our saviour makes mention in describing the good ground , concerning this it is that our lord saith again , if you will do my will , you shall know it . this will give a man a good memory and a good judgement , and the lord to recompence this obedient resolution will become as he hath promised , a teacher to the humble ; so shall he be taught of god that comes with a firm purpose to be guided by god , and that in all things . before you come to church you should spend some time with your hearts , to encline them and bow them to the testimonies of god , and to say unto your selves , i am going to hear what the lord will say unto me , seeing he is my maker i will not harden my heart against him , but i will be ready to know what he teacheth , and not gainsay any thing that shall to my conscience appear truth , and i will undoubtedly yeeld to that i know in practice , for it is the word of him that is lord of the spirits of all flesh ; then will the word be powerful to make us able , when we resolve before whatever it be to be willing . . before prayer a threefold consideration is necessary , of our special wants , and sins , and benefits , that we may accordingly mention them in our prayers , the lord hath promised he will grant us whatsoever we shall ask , we must bethink our selves therefore what be those things that for our present estate we do stand in need of . what sins had need to be pardoned and healed , what benefits continued , or new given , and what we have already to give thanks for , that we may with more earnestness pray when we know for what we will pray . in the next place we must consider of gods gracious promises that he hath made unto us to help , and of his exceeding mercy , goodness , and power , by which we are sure he is able and willing to help , even of those excellencies of god which the title , our father which art in heaven doth offer unto our consideration , but principally gods promise to hear and accept is to fill our mindes when we come before him as suppliants . thirdly , for the sacraments , the special preparation is , . by examining and judging our selves , as the apostle speaks , that is , a more narrow and diligent search for our estate , and for our particular offences if we have forgotten any , if through carelesnesse or guile we have let passe the sight and acknowledgment of any , that now the old leaven may be cast out . so saith the apostle , examine your selves , and again , if we would judge our selves god would not judge us . . we must labour to get a good appetite to this spiritual food , to stir up in our selves an earnest hungring and thirsting after christ and his benefits there . god cals all that thirst to come and eat . as a good stomack is a necessary preparation to our natural meals , so to these spiritual meals is a good desire and longing for the grace there offered , remission of sinnes past , and power to live more blamelesly and holily hereafter . then when a man hath by special examination and judging himself found out his faults and humbled himself for them , and also hath brought his heart to long for christ jesus to be his saviour , and to save him from the punishment and power of them by his body and bloud , he is now fit to come to the lords table . he must meditate on christs sufferings . lastly , for a vow , because this is a very solemn bond betwixt god and us ( i speak it not of imposed vows , but assumed ) wherein we enter , it behoves us very carefully to weigh the nature of the thing , and our sufficiency for the same , that we may not be rash with our lips to speak before our maker , which is principally spoken of vowing by salomon ; for better not vow then not perform , for want of which care many men have so intangled themselves , as their vows have been occasion of exceeding much misery unto them , as we have one fearful example for all in iephta who though he did not so bad as is vulgarly thought ( for can any man imagine that the newly reformed church of israel at that time after so special a blessing could have endured to see gods holy altar by any of his priests polluted with so fearfull an abomination , and so expressely forbidden ) yet he procured himself and his daughter great reproach in that he was fain to consecrate his only daughter to god as a perpetual nazaritesse . whence followed at least in the opinion of those times a necessity of remaining a virgin and child lesse , so that his example must warn us before vowing to consider distinctly and seriously what we vow . thus we have shewed you what diligence is required before the worship . in the worship is * required as great diligence , rom. . . first , with our understanding and thoughts to make them attentive , that we may heed what we do , and apply our thoughts and conceits alone that way , that so there may be an agreement betwixt body and minde . thus in praying we must mark what it is that we ask , confesse or give thanks for , so that we understand our selves , and be able to approve that we have asked nothing but what we might . in hearing we must listen and attend that we may carry away the word , and let it not leak , we must binde our mindes to give heedful attention , according to that , let him that hath an ear hear what the spirit saith . hear , o israel , saith moses often . hear , o children , saith david . so in the sacraments we must mark each action , and busie our mindes in observing the thing signified as well at our eyes in the thing that is outward . when we see the bread , consider of christs presence and power to nourish ; when we see the wine , of his presence and power to comfort ; so in the other actions , when we see the breaking of the bread think of his death ; when we see the giving , consider of gods offering him , and so in every action we must serve the lord with our whole heart , whereof one part is this , observing , attending , marking the action . secondly , we must bring our affections to be so moved as the nature of the exercises requireth , which is that which is commended in the good iosiah , his heart melted in hearing threatnings , and the thessalonians received the gospel with joy ▪ in prayer we must be fervent , and in the sacrament we must bring our hearts to a feeling sorrow for christs death and our sins , and to a joyful remembrance of the great work of our redemption ; so it must be a sweet mixture of joy and sorrow , so must we worship god with our whole heart , for then we worship him with our whole heart when our minde and affections are taken up with the matter of his worship , as hath been said , so in prayer , david cried unto god , was earnest about his requests . this earnestnesse of affection is a very necessary thing to make the worship of god we perform acceptable , and this is diligence in the worship . there must also be diligence after the worship in a care to make good use of it , and to observe our growth by it , and to perceive what proceedings we make in godlinesse by all the services we perform , seeing all that we do tends to this end , the sacrament , word , prayer should nourish grace , all to confirm and strengthen the grace of the inward man. all duties to god must be done with all the faculties of the inward man. . with the intention of all the faculties . the demeanour of the body lies in this , that it is a fit instrument to serve the soul. the turks worship mahomet more reverently then christians the true god , a vain carriage of the body is an evident argument of a vain minde . . the soul should be active , the whole inward man , the understanding should be ready to apprehend truth , the will to choose it , the memory to retain it , the conscience to submit unto it , isa. . . cor. . . reasons why the inward man must be active in worship : . god will be worshipt according to his nature , iohn . . . the soul is the man , the main of sinne lies in the soul , mic. . . . the soul only is the seat of grace , ephes. . . . the end of all christian duty is communion with god , he can have no communion with the body . . in this doth the glory of all a christians duties consist , mark . . revel . . . . this onely makes the duty fruitful , the fruit of the duty lies in the activity of it . after the duties done there should be . an impression of gods holinesse upon us , exod. . . acts . . a savour of the duties we have done . . when we have found out god in a duty , we should ingage our hearts to that duty ever after , psal. . . and it should encourage us in all the services god requires , gen. . . . we should be very thankful to god for every good motion , thought , new discovery , chron. . . the special duties after the word , prayer , and a vow , are these . after the word to call our selves to account what we remember , and so to search if it be true , and ponder upon it our selves with a chewing of the cud , and the life of hearing depends on it . this is digesting the word , this is causing it to take root , this is ingraffing it in the heart , and if we have convenient means of company we ought to conferre of it , and advise together about it , that one may help another , so did the bereans searching the scriptures after pauls speaking the gospel to them . the next for prayer is as david saith , to wait on god , to look for and continue though we be defer'd , to look for what we have begged , and to observe how it is granted , that accordingly we may be thankfull or humbled , and increase our earnestnesse . when a man prefers a petition to the king he gives his attendance to see what successe , so must we to god. our eyes must behold him as the eyes of the handmaids the mistresse , so that we may be able to see , whether he be angry against our prayers , or condescend to them , and if he do seem angry , yet we may not faint but follow him still : if we have praid against a temptation , we must look for power against it ; and if we feel power , rejoyce in god that gave it , if not pray again , and still wait renewing our supplication : so if we have desired any grace or benefit either temporal or spiritual according to gods word , we must not make haste or be heedlesse , but even wait and attend his leisure , as one that is infinitely better and wiser then our selves . next for vows , the uses must be , a special care of our vow to fulfill it , for the word is expresse , thou shalt pay thy vows , and thou shalt not go back if the vow be of things lawful , else we must not stand to it , but with great repentance for the vow perform gods commandment rather then our vow . thus you have heard of truth and diligence : there are required two things more , faith , * which is a believing of gods truth shew'd in the exercise we perform according to the nature of it , heb. . . in praying we must believe that god can and will grant our requests , asking with boldnesse and assurance , when you pray believe , saith our saviour . when we reade the word and hear it we must believe that each thing is true , and shall accordingly be performed , both predictions , promises , threats , in the like manner we must believe that god will blesse those his ordinances to our spiritual good , and in general we must assure our selves that god will accept us in his ordinances , and bless them to us for our good . truth aims at the right end , diligence labours so to do them that we may not misse that end , faith assures us that our diligence shall be prosperous , and so these three things hang together , and fitly , one for the help of another . if the word be not mixed with faith , if prayer , sacraments , every worship be not so mixed , then it will not be profitable unto us , for the wavering minded shall receive no good . the last point is reverence , levit. . . & . . which will follow doubtlesse upon the former , indeed this should have been named first . we must worship the lord with reverence , saith david in psal. . and he cals even upon kings and princes to have this affection , saying , serve the lord with fear . a true apprehension of gods greatnesse and our own basenesse will work fear . this reverence is double : first , inward of the heart which is a framing our selves to a special apprehension of gods goodnesse and greatnesse over us , hos. . . deut. . . isa. . . a mixt working of love and fear , love to god and desire to please him , fear lest we should displease . for so reverence seems to be a compound affection of these three . we are still in gods presence , and therefore should walk in fear of him continually , but we come near unto him even before him , if we addresse our selves to religious services , psal. . . wherefore there ought to be a fresh renewing and augmenting of our reverence in such cases . secondly , the body must also be reverent before god , and therefore come and worship before the lord , and bow down and kneel ; all worship is termed bowing . in all services the outward man must be composed in a more stayed , quiet and still manner then in any other exercise , if we kneel it must be reverent , if we stand that must be reverent , if we sit that must be reverent , and what usual outward testifications of submission we would practise before our betters in worldly respects , we must much more practise before god when we draw near to worship him . thus much for the performing of true worship for matter in regard of object , parts , for manner also in practising diligence , sincerity , faith and reverence . concerning performance of gods solemn worship we have spoken . now god would that his worship should also be preserved and upheld for continuance of time generation after generation , and that in purity and credit . to this purpose two things are necessary , church-maintenance and church government . for without these two things , allowance of means for their livelihood that attend any work , and a due observation of good order by them that are imployed any way in that work , no work or service can have an honourable and respective continuance in the world . for the first , viz. maintenance , the apostle saith , let him that is taught make him that teacheth him partaker of all his goods ; and it is gods will that those should live of the gospel which preach the gospel . the ministers maintenance should be competent , honourable , certain . for the second , discipline or government it concerns . the ministers . . the people . for the ministers , the government is to provide fit men for fit offices . . to censure those which be disordered in the ministery . . to depose those which be of scandalous life and erroneous doctrine . for the people , the discipline is either private or publick . the private consists in . admonition . . complaint . . withdrawing themselves . . acknowledging their offences . publick , it is . admonition . . excommunication . . receiving in again the penitent . so much for those duties which are commanded in this second commandment . now we will speak of the things forbidden therein , which are of two sorts , sins of omission and sins of commission . the sins of omission are in regard of the performance of gods worship , and in regard of preserving and continuing it , for performing either in regard of the matter o● manner , and for both either total or partial . the total omission for matter is when we do even altogether neglect the services commanded of god in his word , or at least the most of them , and that with a kinde of contemning them as fruitlesse and unnecessary , as when men absent themselves from the congregation , and care not at all , or not usually to come to the hearing of the word or receiving of the sacraments , or when they never reade , pray , meditate or use any good conference , thinking these things needlesse , which is the sinne of prophanenesse condemned by the apostle , when he saith , heb. . . let there be no prophane person amongst you as esau. partial omission for the matter , is when one doth these sometimes and sometimes omits them , by starts and sits performing gods worship , and then leaving them again , either all of them or some of them , which is a degree and disposition toward prophanenesse , as those who would fast for a day , and then after cared no more for gods service . total omission for the manner is , when men do wholly neglect that sincerity , faith , reverence and diligence which is required , making no preparation at all , giving no attention , nor caring at all to have their affections moved , nor at all observing the fruit and benefit they reap by gods ordinances , so that they perform the thing it self , they little or nothing regard in what fashion , and so become hypocritical or formal servants of god , either wholly moved by custom and example ; or at least by a kinde of superstitious inclination , and so either aiming at credit , and pleasing of men onely , or else misaiming at better things , hoping by the thing done in some form though without all power and zeal to please god , this formal , hypocritical and irreverent worship is to be taxed , when men do the things but alone in outward fashion and carelesly , and for custom and mans sake , not aiming at the true end● which god hath appointed . these are omissions for the performance of gods worship , there is a fault also in omitting the preservation thereof . first , by niggardice in not cheerfully allowing of things necessary to uphold the worship of god and his ministers , tendering such allowance pinchingly and grudgingly if at all . secondly , by carelesnesse in church-discipline , when there is not due care for the choosing of good ministers , or rejecting of evil , viz. when offenders are winked at , not admonished , not excommunicated ; or in private , when men do not admonish , complain of , or withdraw themselves from scandalous offenders . in a word , when many of these things are either in whole or in part omitted that are appointed , then is this commandment broken . so that according to the number of duties commanded , so must the breaches of this commandment be numbred in case any of them be wholly or in part neglected . now i come to shew the sins of commission , that is , the doing of things contrary to the duties commanded , even things that are forbidden . sins of commission are here of two sorts , . direct . . indirect . the former being simply and of themselves sins , the other sins by a consequent , and in some respect annexed to them . direct breaches of this commandment are in regard of performing these ordinances , and in regard of preserving and continuing them . for performance here are two things forbidden . the tendering of a false worship , or abasing of the true . false worship is a worship not enjoyned by god , for the measure of gods worship is the manifestation of his will , wherefore what agrees not with that as being inconformable to the right rule of worship , is worship alone in shew and appearance , that is feigned and counterfeit , like bad coyn not true and right . now worship is false in regard of the object and parts of it . for the object it is false ▪ first , when the true god himself is intended to be worshipped but under some visible or sensible representation , when i say god set forth by any picture or image is worshipped , or when any such image is used as a means to derive and convey honour unto him by . this was the sinne of the israelites in the wildernesse * , for they purposed in their intention to serve that god which brought them out of aegypt , but for the better helping of them in this worship , and to stir up their devotion , they would set up the image of an ox ( a most beneficial creature , whose labour did yield them through gods blessing the best means of maintenance and living ) somewhat to represent god unto them , and to bring his benefits unto their mindes . so aaron professeth , when he saith , to morrow shall be an holy day to the lord. this was likewise the sinne of micah the ephraimite , he made a teraphim , and had an house of images . teraphim was the image of a man , ●e made this to worship god in and by , for he saith , now i know iehovah will blesse me , it must needs be that he purposed to worship that god , of whom he did expect a blessing for his worship , and his mother had vowed the silver to iehovah to make a graven and molten image , wherefore this image vowed to iehovah must needs be intended to serve iehovah by . this was the sinne of ieroboam , who said of the calves , these are thy gods that did bring thee out of the land * ; as if he had proclaimed that he intended to do service to the god of their fathers , but he thought it convenient to have him represented to them by these figures , and under these images to have service tendred unto him . and therefore david chargeth the israelites to have changed their glory , meaning god ( who was indeed their glory ) into a similitude of a calf , that is , to have set up an image of a calf to represent him by ; and paul saith the same of the wiser heathen , that they did worship god but not as god , but changed the glory of that incorruptible god into the similitude of a corruptible man , that is , they went about to set out and represent to themselves the glorious maker of all things by sueh base and inglorious pictures , as if there could be any proportion betwixt god and a dead image , the workmanship of mans hands , which is indeed a great embasing of their apprehension of his majesty , causing them at last to think as meanly of god as of a thing that could be so set forth , yea this is the sinne the prophet so findes fault with in gods name , saying , what similitude will you set up to me ? and whereunto will you liken me ? and this is the sinne of the popish church which they continually commit and maintain , and by which they have so corrupted themselves that they even cease to be the true church of god , and are turned into a company of spiritual adulterers , for that church with the wine of her fornications hath made almost all nations drunken , to whom hath she not conveyed the infection of this foul idolatry ? god must be worshipped under the picture of an aged man , the holy ghost under the similitude of a dove , the sonne of god under the similitude of a man hanging on the crosse , all foul idolatries , for seeing that christ is god as well as man , he is no more to have an image set up to him then the father or holy ghost , seeing the divinity is not representable , and the humanity without the deity is not christ , so that it is nothing but a strong fancy makes men take any picture for christs picture ; for seeing his natural physiognomy is wholly concealed in scripture , and no approved story hath acquainted us with it , and seeing his deity is wholly irrepresentible , why should any picture drawn by man be called a picture of christ rather then of the thief that hanged by him ? it must needs be a very dead devotion that a dead picture can provoke . this is the first falshood of worship for the object , when the true god is intended as the object , but under some picture or representation , for god represented by an image is now become an idol , seeing the true god hath disavowed all such representing . this is the first kinde of idolatry . another is , when a creature hath these kindes of worship performed to him ( or any like them ) which god hath appointed to himself , and so becomes the object of worship : so paul to the galatians defines idolatry to be a serving of the creature , or of those things which by nature are not gods. he useth the word serving which utterly overturns that fond distinction of worship and service mentioned by papists to shift off the blame of this sinne ; to serve that which by nature is not god , is flat idolatry . now there are divers creatures which have been and are worshipped with the worship due to god or something like it , and coined in imitation of it . first , angels , which thing began in the time of the apostles and is by paul writing to the colossians condemned as a base will-worship . secondly , saints departed , which grew into the church long after by degrees , and was rife since four hundred years after christ amongst many ( though not allowed by the authority of the church-governours , as after it was ) by building churches , dedicating altars and dayes , and offering incense and the like to these , all which are still in use and practice among the popish churches , yea are by them maintained as very devout and profitable exercises , for what more common then invocation of saints with them , pretending that they may so honour them as gods friends ? whereas gods worship is to be given alone to god , if christ might be heard above the pope . thirdly , the sunne , moon and stars have been worshipped by heathen men , under a conceit that there were certain spirits rulers of the world under god assistant to them , whereas they are created by god for the use of mankinde , and do move by their own natural inclination as other things , not by any such external mover . fourthly , the pictures of god , christ , saints ( so supposed to be i mean ) have been and are still worshipped , which is the very particular made choice of in this commandment , to include all other spiritual uncleannesse , as the sinne of adultery in the seventh to include all other bodily filthinesse ; for indeed this is the very grostest of all to worship a dead stock , whatsoever shifts men have , as if they did purpose not to worship the thing for its own sake , but for the thing represented by it . such things jews and gentiles did alledge for their excuse , but god rejects their counsels , and saith , in spight of all their denials , that their idols were gold , meaning and nothing else but gold , and that they worshipped the work of their own fingers , he counted alone the wood or stone served , what ever they dreamed of a further deity represented . and this idolatry also the church of rome maintaineth , and hath by her tyranny thrust upon all these quarters of the world at such times as she had somewhat established her usurped supremacy . lastly , the devil personally hath been and is worshipped by services invented by himself of witches and sorcerers , to whom he did appear in bodily shapes , which is of all idolatries the most searfull and hainous , because here gods professed enemy is openly set in his place and room . and thus much for the falsnesse of worship in regard of the object ; now it may be also for the kindes and parts , that is , when any action or actions are performed to the pleasing of god and working of spiritual grace in our selves , that god hath not assigned in his word for that end , which is to worship god after the commandments of men , which the apostle forbids , tit. . saying , that men must not give heed to the commandments of men which do subvert the truth . the same thing is by him condemned under the name of will-worship * , for what i do out of a religious conscience to god , with an intention i mean to please and honour him thereby , and hoping to win grace to my soul , by that i in my minde intend to worship him , and if there be no other warrant for this but my own will , this is now to serve god after the precepts of men which he cannot endure . and with such will-worship the church of rome abounds , they have their vows of canonical obedience , chastity , poverty , and a number more ; it is our great happiness that we are delivered from the bondage and slavery of them . thus you see the false worship forbidden ; now follows the second branch of things forbidden in regard of the performance of gods solemn worship , which is the abuse of the true worship , and that worship of god is abused both in the matter and manner of it . first , for the matter , by taking away any of those parts from any kinde of worship which god hath commanded to be performed ; as for example , the church of rome hath taken away the cup from the sacrament , and so maimed the seal of gods covenant , yea they have taken away the reading of the scripture in private altogether , and will not suffer men to exercise themselves therein ; and they have taken away the whole power of the scripture , in subjecting it to the church , and not the church to it , and in causing it to be read in an unknown tongue . secondly , by adding any part of worship unto those which god hath appointed ; as for example , to the sacrament of baptism they adde oyl and spittle , and the sign of the crosse * , i say , added these things , because they have not appointed them as matters of meer solemnity or order , but as matters of religion , profitable to the soule and needfull in conscience to god. so much for the abuse of gods worship in the matter thereof : it is abused for the manner , first , when it is performed hypocritically , meerly out of fashion , and out of a desire of winning credit and good estimation from men ; yea , or out of a conceit of meriting and deserving at gods hand , for this last conceit is as false an end of worship as the former , and the aiming at it no lesse hypocritical , because i neither intend to shew subjection unto god , nor to gain grace , but in the one to win credit , in the other to binde god to men , and make him as it were in my debt . so the pharisees were hypocritical both wayes , for they did all their things to be seen of men , and yet withall they hoped to get salvation as by desert for the work sake done , as it appeareth in the proud pharisees prayer : and paul confesseth as much of himself , when he saith , that the things which before were gain to him , meaning in his conceit such as would bring him to heaven , now he renounceth , to relie wholly upon christ , and to be found in him . secondly , when it is performed in formality , the outward thing done without any care of preparation , attention or affection , only with some outward gestures and behaviours , carrying a shew of these things , such as was the service of the jews in their sacrificing , i mean the hypocrites among them , and such is all the religion of the popish church in publick , where all is done in an unknown tongue , and such is the worship of our dissembling time serving protestants , which care for nothing but the very outward act , look to nothing else , and have an hope that that shall serve their turn to bring them to heaven . lastly , when it is performed rudely , irreverently , carelesly , with an open manifestation of contempt and neglect , which is one of the worst abuses for the manner of all other . these be sins in regard of performing gods worship , when it is ill performed for matter and manner . now those things follow which are forbidden in regard of the preserving of it , which are first , sacriledge , that is the turning of holy substance and wealth to common and prophane uses . there must be some things holy , else there can be no sacriledge . next follows the abuse of church-discipline , and that is in regard of the ministers and people . in regard of the ministers four-fold . first , when a false ministry is erected and set up in the church of god. a ministry is nothing else but a relation to certain spiritual actions tending to the souls good directly ( for we speak of ecclesiastical ministry ) binding some man upon whom that relation is put to the constant attendance upon those actions : now when men are appointed to such actions which have no warrant out of gods word , neither are indeed profitable for the soul , this is a false ministry . such is the ministry of the church of rome , where men are appointed to say and sing the word , psalms and prayers in an unknown tongue , a service unhallowed not ordained of god ; so when men are appointed and assigned to offer a propitiatory sacrifice for quick and dead , that is , as they call it , to celebrate masse , for christ never appointed a sacrificing ministry in the new testament , nor any other sacrifice but the sacrifice of prayers , thanksgivings , alms , and of our selves : and this is the first abuse of church-discipline . the second is , when those that are not ministers are allowed to intermeddle in ministerial functions , and actions proper to the ministers , that is , to men set apart by a known and publick order to give attendance unto some ecclesiastical function : as for example amongst us , once women were admitted to baptize , and so if any do take upon him to preach or administer the sacrament that is not admitted to the order of the ministery : this is a great abuse of church-discipline , and to joyn with such , knowing them to be such , is a sinne . a third fault in the church-discipline for the ministery is , when wicked , erroneous , scandalous men are let in , and suffered to abide in , yea or any without due care of trying them , for timothy was to lay hands upon none rashly . a fourth fault is , when good and able men are either kept out or thrust out for things of no moment . and these be the abuses of church-discipline in regard of the ministry : the abuses of it in regard of the people follow , as first , in the governours publickly , when either excommunication is abused , or when too much rigour is used toward the penitent . now excommunication is abused three wayes , . when it is put into the hands of too few , especially such as have nothing to do with it , which was the fault amongst us formerly , for the chancellour or official , or his deputy , as the deputy of the bishop , took all the matter upon him , some ministers names ( though not the pastour to the offender ) being set to alone as a cipher for fashion sake . this being a chief part of governing the church , belongs to the pastours of the church . paul did not himself excommunicate , but appointed that the corinthians should excommunicate the incestuous person . indeed he did deliver hymeneus and alexander to satan , as it seemeth himself , but this was because they themselves were pastours , and so would not excommunicate themselves , or taking upon them to be teachers of the church at large , were not to be medled with by any particular governours of any particular church . but if the apostles did alone do this in regard of their supereminent authority , it follows not that others may do it now ; for in this unlimited and supereminent power the apostles were not to finde any successours , because they had no successours in the eminency of gifts , without which such authority must needs prove mischievous in any one mans hands . secondly , excommunication is abused when it is pronounced against men for small and trivial offences , to pronounce a man a child of the devil , and out of the state of grace , because he will not pay a small summe of money for a fee , or because he forgets to appear at the court-day , or for such toyes ; but most of all it is abused , when it is pronounced against men for well-doing , as it was against the blinde man , and as diotrephes abused it against those that would receive iohn the apostle and his epistles ; as often heretofore amongst us it was abused against those that refused rashly and unadvisedly to swear , when they were willed so to do , and against those that went to hear the word preached abroad , when they had it not at home , and the like . the last abuse of excommunication is , when it is done privately before one or two , before the judge and his man , or his mans deputy : so the most solemn censure of the church is denounced against a man , no man knowing of it . so much for the abuse of church-discipline in regard of excommunication ; now it is also abused in regard of too much rigour to the offendor , when upon his repentance he is denied to be received in again to the church ; which was the fault of some few men in austerer times , or when too much bodily exercise of humillation was cast upon them , as a penance to last seven yeers , and the like ; this was to turn sound repentance into an outward form , for so soon as ever the penitent did shew sound humiliation , and sound purpose of amendment , after some convenient time of his trial , lest he should be swallowed up of grief , he should be taken into the church again , as a member of it . now the private discipline pertaining to every man is abused , . by contemning and setting light by the censures and admonitions of the church , which if they be rightly passed they are terrible , and should not be despised . . a free conversing with offendors and sinners that are scandalous , and having familiarity with them . indeed the natural bonds betwixt father and mother , master and servant , prince and subject , cannot be dissolved by any wickedness , no nor by excommunication , but the bonds of familiarity are so far as may be without neglect of duty in regard of these places . a father must keep his child though excommunicated , and not suffer him to perish , a childe his father , and so in the rest ; but familiarity , loving and kinde society , even in such cases is to be denied , and where these bonds are not , so much as may be all society , but to converse with them , be merry with them , play , eat and drink with them that are notorious offendors , chiefly excommunicate , is a great offence against god , and endangering of ones self to infection by them . lastly , obstinacy against church-discipline and publick or private admonition , viz. a refusing to confess ones fault , and to shew publick repentance for publick sins , private for private , is a great disorder , which was the offence of the incestuous person at the first , for he stood in his sin , and cared for no reproof . and paul blames those of the corinthians that being admonished by his betters , had not repented of their fornication , drunkenness , he must needs mean of publick repentance for their known offences in this kinde , because if they had been private , he could not have told of them , and whether they had in private repented or no how could he tell ; but yet it is sure there is no true private repentance when men are not willing to shew it publickly in such case . on the other side he greatly praiseth them , because they had received titus sent by him for this purpose , with much fear and trembling , and so consequently with all obedience had submitted themselves to his admonition , to do any thing he required for the giving of the church satisfaction in regard of their offences , cor. . . these be the sins condemned in this second commandment directly , now indirectly some things are forbidden also not for their own sakes , but for some evil consequent that may follow upon them . as . all occasions of idolatry and superstition to our selves and others , for what is of that nature will in likelihood draw both our selves or others to great sin , though it be not simply a sin , yet it is in that respect sinful , and therefore cannot be done without sin , unless some other greater respect countervailing that evil consequent , come betwixt to take away the sinfulness of it . now such occasions of idolatry are these principally : . keeping of idols , that is to say , of images and pictures which have formerly been worshipped , or at least have been by superstitious persons made for that end and purpose , this is bad if it be in private places , because a man doth not know who may come thither hereafter , and so what mischief may be done ; but worst of all when these are suffered to stand in publick or religious places , though the purpose of those which suffer them to stand there , be not , that they should serve for worship , but onely for historical and memorative use . for the nature chiefly of the common sort of people being strongly inclined to idolatry , and we so much desiring to have our senses pleased in the worship of god , it shall be very hard and almost impossible that such things should stand long without being worshipped of some at least , without being made instruments of worshipping god or christ in or by them . wherefore s. iohn wisheth , as babes beware of idols , not alone of idolatry , but of idols , because from having idols , to worship them , or god by them , it is a very easie step ; wherefore the godly iews did demolish idols , and were commanded to do so , and so i suppose ought all magistrates and governours to do in the place where they have power . a second means of occasioning idolatry , is familiar society , leagues of amity and friendship , and mutual help , ( for leagues of peace with such are lawful ) especially joyning with them in matrimony , which was the fault of the iews in the time of neh●miah , and which was the beginning of solomons great * fall , for though the commandment of not marrying with the people round about , were in that respect jewish , as it did make a nullity of the marriage , yet now also to be unequally yoked with idolaters as well as any other infidels , cannot be warrantable neither for man nor woman . a third occasion of idolatry , is furnishing idolaters with means of their false worship , as making idols for them , printing their idolatrous books , or any thing like to this , by which they are furthered in their abominations . these are occasions of idolatry . now appearances are chiefly two : . to be silent and hold ones peace , and not manifest a dislike of their deeds when occasion serves , for hereby he strengthens the hands of the offenders , as if he did not dislike his ill practice . . to joyne with them outwardly for fear or the like respects , though inwardly a man dislike of their wickedness and folly , as it seems solomon did alone go with his wives for fashion sake to their idol-temples , though after he might in likelihood have been drawn further . and such was the offence of those that would in corinth go to the idols temples and sit among their old acquaintance in their idolatrous feast , eating and drinking with them , trusting that this was no fault because they knew an idol was nothing in the world , which yet paul doth blame in them , as having communion with devils in so doing . and such is the case of those that will needs go see mass , and there carry themselves in all reverent so●t as if they liked all , when inwardly they condemned them . chap. iv. of the third commandment . thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltlesse that taketh his name in vain . the lord having injoyned to mankinde that principal service which he most delighteth in , and which for it self he doth approve and require , commands also the less principal both for the kinds and sorts of it , and for a special time to be dedicated thereunto . the sorts of this worship are twofold . . solemn . . common . the solemn worship is that whereto men do wholly give themselves , setting themselves apart from all other things to attend it wholly . the common is that which is to be performed to god joyntly in and with our other affairs , so far forth as in them we have any thing to do with him or any thing of his . it sufficeth not to honour god in the orderly performance of all religious services commanded by him , but even then also when we are busied in our common affairs , it is our duty to carry our selves so respectively to him-ward , that we may make it appear that we do indeed make him our god ; and that due carriage is prescribed in this commandment , by forbidding one thing contrary thereto . for the explication of the words , we are to know , that by the [ name of god ] is meant himself , so far forth as he hath made himself known to us , and all those things by which ( as men are known by their names ) he hath pleased to manifest himself unto us . these are all referable to two heads , his word , and his works ; his works are of two sorts , common to all his creatures , as creation , providence , and special to his church , as election , calling , justification , sanctification , adoption , glorification , and in a word the whole world of our redemption . under the title of his word are comprehended the holy scriptures themselves , the true religion therein contained , and his holy titles and attributes ; see tim. . . all of these are meant by the name of god. to take up this name of god , is to meddle with them , or have any thing any way to do with any of them . in the solemn worship of god we are as it were taken up of god and of his name , but in common life we have occasion in divers respects to make use of the name of god , either in word , deed , or thought , and so to make use of them , is to take them up . to take this name in vain , or for vanity , is so to use them , as the use of them serveth not for any spiritual good to our souls , or any special honour to him . for all things are idl● and fruitless which serve not for these purposes . that is , ( saith deodate on exod. . . ) thou shalt not make use of it in oaths , and other kind of frivolous , unprofitable , rash , false and impious speeches . so then as the substance of the first commandment was to require piety , and of the second true religiousness , so the scope of this is to require a godly or holy conversation ; that is , behaving of our selves holily and godly in the course of our lives , even then when we are not busied in performing any duty of religion . that in our common and usual speech and actions , we declare what a worthy and reverent estimation we have of the lord ; as by speaking all good of his name , word , and works ; and in our lawful callings , by ordering and behaving our selves wisely and graciously . rogers seventh treatise of the commandments , c. . thus b. downame and wollebius also interprets this commandment . the gracious heart sees god in every thing , exod. . , , . deut. . ult . iudg. . , . sam. . , . in afflictions i held my peace , because it was thy doing , saith david , in mercies , gen. . . see ver . . & psal. . . reasons . . the lord promiseth this as a great mercy , matth. . . see god in all his dispensations here , and beatifically in heaven . . this will set one in heaven , matth. . . the saints in heaven injoy god in all . . the lord requireth this of us , he alone should be exalted , isa. . . rev. . , . now we will proceed to shew what things are . required in this commandment . . forbidden in this commandment . the things required may fitly be drawn to these two head . . a due and right use of such holy actions as fall out to be performed in and with our common affairs , by which we do call god himself as it were to intermeddle with our businesses and affairs . . a right and due behaviour in our common affairs , so far as they may any way touch god , or concern him . for the first , there are ( say some , though this be controverted ) two holy actions , whereof we have many occasions to make use of in our ordinary dealings ; these are an oath , a lot. an holy action is that which hath god for the next and immediate object , and which is done for the exercising of holiness either in whole or in part , as for the next immediate end thereof ; which description doth sufficiently distinguish the thing described from all other things , and agrees to all such things which are of that kinde ; and this description doth equally agree to these two forenamed things , viz. a lot and an oath , both of which are holy . . for an oath , i will declare . the nature . . the use of it . for the nature of an oath , there are the essential or proper parts of it , and the next and proper end whereto those parts are to be applied in the taking of an oath . the parts of an oath i tearm those several and distinct acts which are included in it , and each of which must be conceived to be done at least implicitely when we take an oath . there are four in all . . an affirmation or negation either narrative or obligatory ; that is , either barely declaring what is or is not , or else binding one to or from some thing , and this it hath common with common speech . . a confession of gods omniscience , omnipotence , justice , authority , and other like holy attributes , all included in the mention of his holy life in that usual form of swearing , the lord liveth . . invocation of gods name , or a calling upon him to shew these holy attributes of his in bearing witness to the truth of that which we do swear . assumere deum in testem dicitur jurare , quia quasi pro jure introductum est , ut quod sub invocatione divini testimonii dicitur , pro vero habeatur . aquin. secunda secundae , q. . art . . . imprecation against our selves , or a putting over our selves into his hands , to be by him punished according to his power and justice , if the thing we affirm be not true , or if we do any way falsifie our oath . wherefore these two parts are frequently expressed in an oath , though they be most times omitted , and the bare name of god mentioned , saying , the lord liveth . the apostle saith , god is my witness , whom i serve with my spirit in the gospel of his son. and , i call god to record against my soul. and ruth takes her oath in these tearms , the lord do so to me , and more also , if any thing but death shall separate betwixt thee and me . so solomon , god do so to me and more also , if adonijah have not spoken this word against his own life . these are the parts of an oath . the end or purpose to which these all must be applied , is the ending of some doubt or controversie , and so setling of peace and quietness , for so saith the apostle , heb. . . an oath for confirmation is to them an end of all controversies . for god is so great a lover of peace and concord amongst men , that he is well pleased that they make use of his name for the preventing of dissention and establishing of peace . to these two things must be added , a third , that we may fully know the nature of an oath , and that is the object of it , or the person to be sworn by , which should have been named in the first place , and that is god himself , as witnesseth the prophet , jer. . thou shalt swear the lord liveth . so deut. . . thou shalt fear the lord and serve him , and swear by his name , & . thou shalt cleave to the lord , and swear by his name . these things now laid all together , give us to understand the true nature of an oath , viz. that it is an holy action , wherein we refer our selves unto god as a competent witness and judge , for the confirmation of the truth of our speeches , to make all doubts and controversies cease . see robinsons essayes , observ. . hitherto we have seen the nature of an oath ; let us search into the use of an oath , and shew . upon what occasions it is to be used . . in what manner it is to be used . the occasions of using an oath are for the satisfying of one that requireth or will accept it in a thing of some weight , either for it self or for the consequents , whether it be before a magistrate judicially , or in private speech , as also for the tying and binding ones self to do or not to do a thing of some moment , which i might else by some occasion be altered in . in all these cases we have examples of good men that have used swearing , and therefore we may also lawfully swear . to satisfie another that requires it , abrahams servant took an oath about the taking of a wife for isaac , and ioseph about burying his father in canaan , and the israelites about burying iosephs bones . to satisfie another that would accept the same , paul swore to the romans and corinthians of his good affection to the one , and the cause of his not coming to the other . to binde himself , solomon sware to put adonijah to death ; and ruth , to go with her mother ; and the prophet elisha , not to leave eliah . so when it falleth out , that in a matter of some moment there is cause of satisfying another , in giving him assurance that i speak truth , or of binding my self to speak truth , and accomplish the truth of my words , then it is an honour to god that we interpose his name to assure others and tie our selves to speak the truth . these are the occasions of swearing , the rules of swearing upon these occasions are three , as the prophet ieremiah hath set them down , ch . . . . truth . . iudgement . . righteousness . truth is opposed to falshood or perjury : judgement to rash and common swearing ; righteousness to unjust and unlawful oaths . . truth , that is , when the words of the mouth agree with the meaning of the heart , and both with the thing it self whereof the speech is , and that without all doubting , halting , equivocating , shifting , according to the meaning that we would seem to have to him which giveth or requireth the oath of us . he that indeed intendeth what he pretendeth in the words of his oath , sweareth truly in a promissive oath ; and in an assertive oath , he that sweareth what he knoweth to be or not to be . . iudgement is a serious consideration of the nature of an oath , and of the thing which we do swear about , and it is opposed to rashness , headdiness , and unadvisedness , that we may swear with due respect to the great name of god , which we do take into our mouths when we swear . . righteousness is when we do swear so as to give god and man his due in our oath , having due reverence to god , and swearing about things good , honest , and lawful , that we may settle peace betwixt our selves and others , and so may declare our honourable account of gods name ; but the principal point of righteousness in swearing , is , when we swear onely to good and honest things , for good and honest purposes , and accordingly stand to our oaths ; and the prophet pu●s judgement in the middest betwixt these two , because it is an help to both , seeing he that sweareth rashly cannot tell but he may soon stumble upon falshood and unrighteousness , so that judgement respecteth the manner of swearing chiefly , and truth and righteousness the matter . thus you see the nature and use of an oath , and to swear thus is a most worthy service of god. we must speak now of a lot , and shew also the nature and use thereof , to the constituting of a lot three things must concur : . some controversie or matter in doubt not agreed upon . . a casual act , that is , such an act as in regard of the event , dependeth not upon the will , or wit , or activity of any man or creature , but upon the secret disposing of gods providence , which men do fondly thrust out of sight by the name of luck or chance . . a referring of the determination of that controversie to the event of that casual act , whether by the mutual consent of parties , or appointment of some superiour . and in this reference there are contained and implied the same things that before were contained in an oath , viz. . a secret acknowledgement of gods infinite wisdome and authority over us , viz. that he knoweth how to dispose of all things in the best manner , and that all men ought to be content without any more ado to stand to his determination . . an invocation , or calling upon him to exercise his authority and wisdome in the disposing of the casual event so as shall seem best to him for the determining of the present controversie according to his minde . . a binding or tying of the parties to stand to his determination , a profession that he will be satisfied with such determination as he shall please to make by disposing of the lot. so the casting of a lot is none other thing in effect , but an actual expressing of such a form of words as these : lord , thou knowest in all cases what is best and fittest to be done , and we here are all equally subject unto thee , wherefore there being a thing in controversie betwixt us , which we cannot so well agree upon our selves , but that there will be some discontent betwixt us , we are willing to stand to thy determination , and as thou shalt shew thy own pleasure to be by ordering this casual event ( which nothing but thy secret providence can order ) so shall we rest satisfied ; and we beseech thee now to declare thy mind herein accordingly . the casting of a lot is but a compendium , or abridgement , or actual expressing of such a prayer , wherefore also the apostles to the casting of a lot for the choice of an apostle , did adde such a prayer , acts . shew whether of these two thou hast chosen . by this which hath been said it is evident , that a lot and an oath are both of the same nature , and that the due use of them is a special honour to god in the exercising of humble submission to him , and faith in his providence , truth and goodness . this is the nature of a lot , it follows to declare the use both in regard of . the occasions of using . . the manner of using . . the occasions of using a lot can be none other then to determine something in controversie . all controversies must needs be about matters past present to come as who is to do or have such or such a thing , who hath done , or who doth it . now for the determining of things past and present , a lot doth not serve at all , once or twice it was used for that extraordinarily , but it is not ordinary for that purpose . but doubts about things to come are of two sorts : . contingent , doubtful , and uncertain events and accidents , as haman by lot would foreknow how his device against the iews should speed ; and for these a lot is not ordained . . dispositions or distributions of labours , offices , rewards , punishments , possessions , or the like , and for these purposes was a lot appointed , as solomon noteth , saying , prov. . . the lot parteth , or maketh division among the mighty . but we must put our selves in minde , that doubts and controversies about such things are of two sorts : some made by men of their own will , and not existent in nature of themselves ; some existent in nature , and not onely made by men . now if men will needs make a doubt for satisfying of their own fancies , where none is or need to be , the thing being already by other means put out of doubt , it is a presumptuous boldness to put such a doubt to god to umpire , seeing no wise superiour would take it well to be so imployed by his inferiour , but would utterly refuse to intermeddle in such decisions . for example , a man gave unto his four servants l l a piece , or so many pence , and they will needs make such a bargain among themselves of this l l , one of us shall have twenty marks , the other l l , and the other l l , and the other just nothing , and the remainder shall be to relieve the poor , wherefore they come to their master to tell who of the four shall have the forenamed summes , and who just nothing , would he not be discontented with them and reprove them , and not have any hand in such a division , as being foolish and unequal ? and so stands the case in all lotteries , and yet they are bold to use a lot to determine the matter ; that is , to refer themselves to gods providence in this case , and to make him their umpire ; is not this an abuse of him ? wherefore in such coined doubts god must not be made a determiner , unless we will be bold to draw him into the participation of our folly . but of true and real doubts existent in nature there are also two kinds ; for . some are trivial and of no weight . . some are of weight and moment . i shall propound the opinion of a reverend divine seeing the thing is much controverted , and leave it to the wise to judge . to put trifling and toyish differences , sportful and ludicrous controversies unto gods determination ( saith he ) is surely to abase and abuse him , seeing a lot is an implicite invocation , as i said , where a man would abhor it to profaness ; to make such a prayer in word as any heart would in a trifling thing , there it were also profaness to make it an act , or by signes to signifie it , as it is done in a lot . but in differences that either of themselves , or in regard of the consequents of them , be of moment and weight , there a lot may and must be used , that peace may be setled amongst men , none having to finde fault with the division , unless he will be so bold and wicked as to finde fault with god. so in the division of the land of canaan , of the priests offices , of the work of fighting and victualling the camp a lot was used , as also in the choice of an apostle in iudas room , and of the tythe lambe in the fold . for because infinite heart-burnings and quarrels might have grown betwixt the priest and people for tythe ▪ lambs , if either the one should have taken , or the other have given which he would , and that the order of their yeaning could not certainly be known , therefore that also was a matter of great weight , in regard of the consequents thereof for the constant and universal order and course of tything , though for the particular difference betwixt some one or other lamb , the matter was not great . so the due occasion of using a lot , is a real difference of some moment about the divisions of something to be divided betwixt such or such that may seem to have reason to challenge each what would best content and satisfie himself . the manner of using a lot upon such occasions follows , and that must be thus : . with a reverent careful observation of gods providence in the event of the thing , and disposing of the controversie so , as a mans heart may say within it self , thou lord hast done this , or that not by the wit and skill , or will of any man , but the hidden work of thine own providence without any such thing coming betwixt , and thou hast manifested to me thy good pleasure , that things should be distributed thus or thus . . it must be used with a quiet submission of our will to gods will so manifested , giving up our selves to be ruled by that hand and providence without murmuring . for seeing the disposition of a lot is of god , therefore we cannot grudge at the falling of it out so or so , but that we shall seem to pick a quarrel with god. hitherto of the right use of such holy actions as come to be used in and with our common affairs . it follows to shew how we must order our selves in our common affairs , so far forth as in them we have to do with god , or any of those things by which he makes himself known to us . this is double . . inward . . outward . the inward also is double in regard of . gods actions . . our actions . that which respecteth gods actions is also double , . to see him in them . . to make a good use of them . the first thing we are bound unto for the sanctifying of gods name , is to see him in all his actions , that is , to take notice of him as the authour of them , informing our selves that he hath wrought them , as david doth psal. . . & . . & psal. . , , . psal. . , . iob . . ioseph , gen. . , . psal. . . all things that are done in all the world , natural , supernatural , common , special , of mercy , of justice , good , bad , of what kinde soever , must in some sense ( even the bad so far as they be actions and means of good ) be ascribed to god , and man must speedily take notice of gods providence and working in them , and say , the lord hath done this or that , be it never so small or trifling , for his providence extendeth to every motion of every creature , seeing in him we live , move , and have our being . . the second thing we are bound to in regard of gods actions , is to make a good use of them , by building up our selves thereby in the knowledge of god , and in all holy affections of love , fear , confidence toward him , and of hatred of sin , love of righteousness , and the like ▪ as when the people saw that great miracle wrought by the lord by the hand of eliah , they cried out , the lord is god , the lord is god , king. . . so david saith , psal. . . i love the lord , because he hath heard the voice of my supplication . so david having said , psal. . , . that god hath made all things , addeth , let all the earth fear the lord , let all the inhabitants of the world stand in awe of him , for he spake and they were created . so the lord himself saith ▪ jer. . . fear ye not me , saith the lord , will ye not tremble at my presence , which have placed the sand for the bound of the sea ? when we see gods works , we must see in them the clear demonstration of his wisdome , power , justice , mercy , and other holy attributes , that we may grow in knowledge of him , and love , and fear , and other vertues . now this is a general use to be made of all , but there are two special works which he useth to do to mankinde , works of mercy and justice , which require two special uses . . a thankful receiving of the works of mercy . . a patient and penitent bearing of corrections . thankful receiving of mercies is , so to taste and feel the goodness of god in them , that we provoke our selves by them to serve and obey him with more cheerfulness , willingness , and readiness . each benefit and blessing we enjoy , must cause us to be more careful of pleasing him that gave us all those benefits , and should make us renew in our minds such thoughts as these ; it is god which feedeth me , preserveth me , o why should not i respect , honour , love , serve him ; lord , i will give my self to thee , i will obey thee , thou deservest it . the duty of thankfulness is required in the first commandment , the improving of all good things to the increase of this thankfulness is a special sanctifying of gods name required in this commandment . psal. . . & psal. . . he meaneth there that he will apply himself to the practice of all righteousness because of gods graciousness in delivering him out of affliction . the want of this god blameth , deut. . . and so are good things to be used . . the patient and penitent bearing of afflictions , is a framing of our selves willingly and without grudging to undergo the same because god hath done them , yea to humble our selves before him , and turn unto him with repentance . so david did , psal. . . & . , . so iames wisheth , ch . . v. . and peter , pet. . . so doth eliphaz advise , iob . . when we meet with any evil from god , if we consider , god hath sent this upon me , and therefore frame to be well pleased with it , and to humble our selves and renew our repentance before him , confessing our sins , and supplicating to him for favour , and resolving to cast away our sins and amend our lives , this is an excellent use of his chastisements , and happy is he whom god so chastiseth and teacheth his way , so much for our right carriage in regard of gods works , whereby we sanctifie his name . now we must also sanctifie him in regard of our works , by referring them all to his glory , as the main end of them , intending in the doing of them to shew our obedience to him , and faith in him ; for this end , and in this consideration doing them , because he either commands or allows them ; and with this purpose and intention of heart , that we may witness our due regard of him . this is to live to god , and not to our selves , which that we may do , christ died for us , cor. . . and this the apostle plainly requireth , cor. . . so our saviour saith of himself , iohn . . i have glorified thee , i have done the work thou hast given me to do . when in each action of ours we consider god would have us do it , therefore we will do it that we may please him , and declare our duty to him , this is to glorifie him , else we do not honour him by our actions , as by eating , drinking , labouring in our callings , and the like . so much for the right carriage of our selves to god inwardly . we must behave our selves aright also outwardly , and that both in . words . . deeds . the right ordering of our speech standeth principally in four things : . by uttering good wishes sincerely and heartily . . by a reverent mention of his titles and attributes . . by good communication of his word and works . . by bold confession of his truth . first then we must utter , as occasion serves , good wishes and desires , whereby we may shew the moving of our will to godward , to do some good or remove some evil that is to be done or removed . these good wishes are of two sorts , for they respect either . our selves . . others . whether . our brethren . . other creatures . for our selves , if any sudden peril threaten us , and we do suddenly dart out , as it were , the desires of our souls servently and faithfully , saying , lord help me , or the like , this is a due honouring of gods name , it is not a solemn prayer , but a sanctified use of gods name . so iehosaphat being in great danger by the aramites who furiously assailed him , mistaking him for the king of israel , could not in that case frame to any set form of solemn prayer , yet he cried unto the lord , that is , sent up these fervent desires in words to this purpose , lord help me , lord deliver me , king. . . chron. . . so our saviour being in extremity of torment on the crosse , could not make a set solemn prayer , but he uttered such a short complaint as contained a submissive request to his father , my god , my god , why hast thou forsaken me ? this is an allowable taking of gods name into our mouths , so it be done heartily and respectively . secondly , now for others also , even our brethren , if upon occasion of meeting them we open our mouths with good salutations , wishing a good day , or the like prosperity to them , so that it be done sincerely and with the motions of our mindes , looking to god-ward , it is a good service of god , as boaz saluted his reapers , saying , the lord be with you , ruth . . and they returned him alike good wishes , saying , the lord blesse thee : if such salutations be heartily uttered it is a right exercise of our faith in gods providence and goodnesse . and not onely so , but if we blesse other things , as corn , grasse , cattle or the like with the like blessing , so that we have our hearts only carried to god , it is a good and acceptable using of his name , as appeareth in psal. . . where he saith of the corn growing on the house-tops , that those which passe by do not say , we blesse you in the name of the lord , shewing evidently , that it was a good and commendable custome of the people of god then , to crave gods blessing on the corn , grasse or other fruits which they saw upon the earth in these or the like words , god blesse it , or god save it . these wishes if they proceed from the heart duly apprehending the nature of god , whom they mention , are evident declarations of our faith in god , and of our depending upon him for all good things . so much for good wishes . secondly , we must mention the titles and attributes of god with all due respect and reverence , when we have any occasion at all to mention them . if it fall out that we use this word , god , lord , christ , iesus , or the like , we are to have our hearts affected with some reverend regard of those divine persons that are so termed , our hearts must entertain honourable conceits of them , and must submissively be carried towards them ; this is that which moses meaneth in part , saying , deut. . . fear this glorious and fearfull name , the lord thy god. the name of god must be with fear and reverence taken into our mouths , and we should not once speak of him , but with due apprehension of his gloriousnesse . this is an excellent exercising of that worthy vertue of the fear of god , when we do so regard him that at any occasional mentioning of him our hearts do homage unto him . thirdly , we must use good communication as we go about our other affairs , imploying our tongues as occasion may offer it self to talk of his word or works , deut. . . & . . iudg. . . therefore we are commanded that our communication be alwayes gracious , col. . . & ephes. . . such communication must passe out of our mouths as is good to the use of edifying , that it may minister grace to the hearers . see prov. . . psal. . . a good man is to be ready upon all occasions to speak of good things , the works of god , the commandments of god , his promises , his threats , and all such things as may help to increase grace in himself or others . when his hand is on earth as his heart , so if he have a companion , his tongue must be in heaven . fourthly , we ought boldly to make confession of the truth of god in whole or in part , as any occasion shall be offered ; so saith st peter , pet. . . be ready alwayes to give an answer to every one that asketh you a reason of the hope that is in you with meeknesse and with fear . and this is a thing of so great necessity that no appearance of danger , no terrour , no threatning must affright us from it , if we have a due calling thereunto ; wherefore our saviour requireth , that we should confesse him before an adulterous and crooked generation , saying , matth. . . whosoever shall confesse me before men , him will i confesse before my father which is in heaven ; and st paul commendeth timothy , tim. . . because he had professed a good profession before many witnesses , and setteth before us in the next verse , the example of christ who before pontius pilate witnessed a good confession , boldly averring that he was the sonne of god , and saying , that he was sent to bear witnesse to the truth , john . . and the lord saith of st paul , that he had called him to bear his name before the gentiles and kings , and before the people of israel . and so must we order our selves in regard of our words . it follows to shew what our carriage must be in regard of our deeds , and that both . generally . . particularly . in general there are also required two things : . to walk worthy the gospel . . to suffer for righteousnesse sake , and for the name of christ. first then every one which is called by the name of christ must walk as becometh the gospel of christ , urging himself to such behaviour of life in all things that religion may be well spoken of by means of his good carriage . this is to have our life shine forth so before men that they may see our good works , and glorifie our father which is in heaven , mat. . . see pet. . . & . . phil. . . ephes. . . thess. . , . a man professing to be of the christian religion , is to honour that name by a special care of all his wayes , that he may shew forth such goodnesse as all men may be allured to love and like religion for his sake , and is to deny himself some lawfull things , that he may not open the mouths of those which are willing to speak evil ; and when out of a desire to make religion well thought and spoken of , we do thus look to our selves , we honour the name of god exceeding much . secondly , every man is bound resolutely and cheerfully to suffer for well doing and for defence of the truth , as christ saith , matth. . . blessed are they that suffer persecution for righteousnesse sake ; and after , rejoyce and be glad when all men speak all manner of evil of you , for great is your reward . see phil. . . tim. . . & . . heb. . . matth. . . our saviour saith , that his disciples must take up their crosse and follow him , that is , must resolutely make account with themselves to bear tribulation for his sake , and all that will live godly in christ iesus must suffer persecution , tim. . . and paul saith of himself , to them which by weeping sought to withdraw him from going up to ierusalem ( where it was fore-told that bonds and imprisonment did abide him ) that he was ready not alone to be bound at ierusalem , but also to die for the name of the lord iesus , act. . . according as in the former chapter , acts . . that he counted not his life dear so that he might finish his course with joy . now this suffering if it be to bloud , is called martyrdome , which is one of the most glorious services that a man can do for god , and shall be most plentifully rewarded , in which cup stephen had the honour to be the first that ever pledged our lord jesus christ , as it is recorded act. . . and thus must we order our lives in general by being careful to excell in doing good , and yet chearfully to suffer as if we did evil . now more particularly we must use sanctifiedly all the creatures of god , and do in a sanctified manner all that ever we do , and this sanctified use of the creatures stands in four things , first , in doing all things out of a well informed conscience , having knowledge out of gods word concerning the lawfulnesse of our doing or enjoying this or that . this is to have things sanctified to us by the word of god , as the apostle speaketh , tim. . . viz. to have our hearts grounded upon the word concerning the lawfulnesse of them , and this well-grounded perswasion of the warrantablenesse of our actions is the faith , without which he that doth any deed sinneth , as we learn rom. . ult . and therefore the apostle saith in the case of meats , and the like rom. . . let every man be thorowly perswaded in his own minde . for as a childe or servant doth greatly dishonour his parent or master , if he will adventure to do any thing that pleaseth himself , never regarding whether his governour like or dislike it : but it is a sign of good respect if he dare not adventure upon a thing unlesse he have some good reason to make him conceive , that his master or parent will approve thereof ; so standeth the matter betwixt god and us ; wherefore it is an honouring of god thus to take his warrant with us in all things . secondly , we must crave gods leave for , and blessing upon the use of good things in particular , when we know in general that we may lawfully use them . so paul tels us , that meat , drink , marriage and all things else are sanctified by prayer , tim. . . that is , by calling upon god for his license to use such benefits or to do such things and to have his blessing upon them . thus we do sanctifiedly use them when we thus ask leave of god and help from him to do them . men look that he which would use any of their goods should crave their good will , and that those which would enjoy their help in any thing should request it ; for it is a poor thing that is not worth asking , and leave is light ; so doth god look that we should carry our selves toward him , and by using all things in such sort we do acknowledge our dependance upon him , confesse his providence , soveraignty and power over our selves and all things , and so worthily exercise the principal graces of god in our souls , for he that will not dare to meddle with any thing in the house till he have requested the good will of such a one , doth by this deed confesse him to be the lord of the house , and of all things in it . thirdly , we are to return thanks to god for his goodnesse , when we have enjoyed any good thing from him , for so also the apostle tels , that things are sanctified to us by thanksgiving , tim. . . when we have lent one any of our goods , we look that he should bring them home again with thanks ; so must we give back to god thanks for the use of his creatures , though the things themselves are allowed us still to retain them . and this also is a notable acknowledgement of his soveraign lordship over all creatures , and our absolute dependance upon him . so when the disciples returned reporting what great things they had wrought , our saviour gave thanks to his father , saying , luke . . i thank thee , o father , lord of heaven and earth . so when abrahams servant had found great successe in his journey , he bows himself , worshipping the lord and saying , blessed be the lord god of my master , gen. . . and after also v. . lastly , it is required that we use all the creatures of god moderately , proportioning the measure of our use of them to the true ends for which god in nature hath ordained them . if a man give his servant leave to take his key and fetch so much money out of his coffer as will serve to buy such and such things which his master would have bought , he is bound to take just so much and no more to a farthing if he know the summe , if he do not particularly know the summe , as near as he can guesse thereabout , and in keeping himself to his masters direction here , he shews that he accounts not himself but his master the owner of these goods . so when the lord hath appointed meat and drink to strengthen and refresh nature , attire to keep the body warm , and to adorn men , according to the distinction of their places , and other like things for like purposes , he that is carefull as near as he can to keep himself so within compasse , as to use no more of these things then are requisite for these ends , so near i say as he can guesse , doth behave himself like a servant in the use of these things , and by so using them doth give to god the honour of being the lord and master of them : so temperan●e in meat and drink , and all such things is a needfull duty for the sanctifying of gods name in the use of his creatures . and so much of the things commanded in this third commandment ; now of the things forbidden herein which all come to two heads : . the abuse of those holy actions which are sometimes mingled with our common affairs , viz. an oath . a lot. . disordered carriage of our selves in our common affairs . of the abuse of an oath we must speak first . it is abused two wayes , in regard of the . taking , for the . matter of it , in the . object or thing sworn by . . subject or thing sworn to . . manner , contrary to . truth by a false oath . . judgement by swearing . . ignorantly . . rashly or causlesly . . irreverently . . ragingly . . keeping by not performing a lawfull oath . . keeping by performing an unlawfull . the first abuse of an oath is in regard of the thing sworn by , and that is double , swearing . by an idol . . by a meer creature . to swear by an idol is a great abuse of an oath , wherein gods honour is given to his utter enemy , which the prophet condemns in the jews , ier. . . thy children have sworn by them that are no gods , that is , by false and feigned gods , and ier. . . he condemneth the jews for having learned of the gentiles to swear by baal , and the prophet zeph. . . saith , that god will visit , that is ( punish ) them which swear by the lord , and by malcham . for seeing an oath is a due and true worship of god , how should he endure to have it translated to a false god ? surely those which swear by them do bear some respect to them in their hearts , and make honourable mention of them with their lips , which is condemned , exod. . . also to swear by a creature , is to do more honour unto it then ought to be done to it , for seeing an oath is to be taken by the greater , as the apostle saith , that is , one which hath authority over men to punish them if they swear amisse , and that no creature is so much greater then man , that he can discern to punish the disorders of his heart in swearing , it is a wrong to god to set them in his room when we swear , yea when god doth plainly say , the lord liveth , jer. . . and saith , thou shalt swear by his name , deut. . . & . . it seemeth to me that this bidding to swear by him , forbiddeth to swear by any thing besides him . here two things may be objected , first , that usual form of swearing which was accustomed by the people of god when they sware , to say , the lord liveth , and thy soul liveth , sam. . . to which we answer , that in mentioning this living of the soul they do not swear by it , but alone wish well unto it , swearing by god , and yet mentioning the soul of that party sworn unto , for proof of their love and good desires of its welfare , is as much as if they had said , i swear by god , whom i desire also to preserve thy soul. further the apostle cor. . . may seem to swear by his rejoycing in christ , when he saith , by our rejoycing which we have in christ iesus our lord , we die daily . to this i answer , that this is as much as if he had said , by jesus christ in whom i rejoyce , so that christ is here the sole object of the oath , and his rejoycing is mentioned as an effect of christs power , the more honourably to convey the oath unto him . see mr manton on iam. . . and m. lyfords princip . of faith and good consc. p. . so this is the first abuse of an oath to swear by a creature , or an idol , or false god . an earnest protestation may , it seems , be made by a creature , as to say , as sure as i live , or the like ; but this must not be conceived as a swearing by them , or calling them to bear witnesse to the truth of our speeches . there is one main difference between a protestation and an oath , that we may lawfully protest by a creature , but without sinne we cannot swear by a creature , gen. . . compared with chap. . . seems to shew that those words by the life of pharaoh , were but a protestation . capel of tent. part . . c. . the second abuse of an oath is in regard of the thing sworn to , and that is double . . in an assertive oath . . in a promissive oath . it is in an assertive oath when it is trivial of a small light matter of no worth and value , neither in it self nor in the consequents of it . for seeing an oath is a calling god to be witnesse and judge of our speech , he must not be called to witnesse for meer trifles and toyes , and he that so sweareth doth not swear in judgment , but rashly and inconsiderately , for what is , if this be not to take the name of god in vain , when the matter is light and vain which occasioneth us to take it up . also in a promissive oath there is an abuse if one swear to do that which is sinfull and wicked , or not to do that which is commanded and required at his hand by god , for this is not to swear in righteousnesse , but unjustly . therefore david in swearing to kill nabal did greatly offend , and so did herod in swearing to do for herodias whatsoever she should ask , not excepting unlesse it were sinfull and wicked that she should ask . and such also it may seem was the oath of the other tribes , when they sware not to give any of their daughters to wife to benjamin , for this was to cut off one tribe from israel which they ought not to have done , and therefore afterwards they were compelled to use tricks to break that oath , giving the benjamites authority to steal wives that so they might have them , and yet the parents not seem guilty of this oath , because they did not give them with their consent and good liking . and thus much for the abuse of an oath in regard of the matter . now the abuses in regard of the manner of swearing follow . the first abuse in the manner of swearing is against truth , when men do swear falsly or deceitfully . this is condemned psal. . and by zechary chap. . . love no false oath , for these are things which i hate , saith the lord. so a false oath we see is abominable to god. this is to defile the name of god , and to draw him into fellowship with our lying so farre as may be . now falshood is when a mans words do not agree with the conceits of his minde , or his conceits with the things which he speaketh of . so there is a double falshood , one witting , the other unwitting . the witting falshood is , when a man utters things contrary to his own thought and meaning . and this is also double , . plain , and palpable , and flat falshood . . cloaked , coloured and painted falshood . palpable falshood is when a man doth not so much as labour to cast any colour of truth upon his oath , but swears that which is evidently false , and this is in an assertive oath , when a man swears a thing to be or not to be , which he either knows or thinks to be otherwise . this was the fault of peter when he denied his master with an oath . this was done by him in a passion of fear , yet did it not wholly excuse his sinne , but it is worse when it is done premeditately and upon deliberation , as the false witnesses did which iezabel appointed to swear against naboth , and this is so grievous a sinne , that it doth plainly prove a man to be an atheist in heart , for who that acknowledgeth god would call him to witnesse a lie ? and it is all one in this case whether a man think the thing only to be false , or it be so indeed , for if his words disagree with his thoughts , though his thoughts agree with the thing accidentally and by chance , there is the most blame-worthy and condemnable falshood . also there is palpable falshood in an assertive oath , when a man sweareth to do that which he hath no minde , purpose nor meaning to do , nay nor perhaps doth not know what it is that he swears to , but takes the oath for example or custome , for no man can have a true meaning to do he knows not what . and if any man should know anothers meaning not to be such as his words pretend , he would surely condemn him of perjury , therefore in the like case he must needs also condemn himself . this is open and palpable falshood ; coloured falshood is when a man makes a shew of truth , but hides his meaning with craft , as in equivocations , reservations , and the like : for example , when a man intends his oath in another meaning then that which is expressed to him by the persons which cause him to take the oath , and which he knows they do take him to mean , and which he would have them to take his meaning in . for a good man must speak the truth in his heart , and therefore also must swear it . now he doth not so when he sweareth thus deceitfully , so deceit is not a remedy against falshood , but alone a cloak for falshood , which maketh it lesse seen , but not lesse sinfull . and the grossest kinde of deceit this way i think is that of equivocations and reservations , when a man of purpose takes the words of his oath in another sense then they are intended , as , are you a priest ? i swear no , meaning a priest of venus , though i be a popish priest : or when he reserves something in his minde , which being added to the words of his mouth make up a truth , but being taken by themselves contain a falshood , as , are you a priest ? no , meaning not to tell you . surely the words of ananias and saphirah were no lie if this kinde of jugling were good , yea peter was unjustly charged to have sworn falsly , if this were a just defence , for he might easily mean , i know not the man , meaning to tell you of it at this time . but onely popish persons which are willing to strive for their safety will maintain this falshood , wherefore we take it for granted to be naught and wicked , what is if this be not to swear deceitfully which is blamed psal. ? now there is also an unwitting falshood more pardonable of the twain , and yet bad enough , when a man swears that which he thinks is true , but indeed is not true , he being deceived in his opinion . and this kinde of falshood is often brought into an oath by reason of rashnesse , when men take not their oath in judgement they often offend against truth . the conceits of things going alone are not the measure of words , but the things themselves also , and if the words agree not to both , there is not perfect truth in them but some admixture of falshood . this is the first abuse of an oath , for the manner against the truth . other abuses there are contrary to judgement . and first , when a man swears ignorantly , not knowing the nature of an oath , and must of necessity abuse it , in that he cannot have the regard of it which he should , if he know not the nature of it . secondly , when he swears rashly and causelesly in his common speech and talk , the things being such as require no oath ; which is plainly condemned by our saviour , zach. . . matth. . . and by his apostles , iam. . . counterfeit oaths and vehement affirmations , as being more then yea and nay , are naught and blame-worthy . thirdly , when a man swears ragingly in his choler and passion , which is to pierce through the name of god , as the wicked wretch did in the camp of israel , for which he was stoned , levit. . . fourthly , when he swears irreverently , without any due regard of god when he hath just cause of swearing , for this is contrary to fearing of an oath , commended , eccles. . . so much for the abuse by taking an oath . it is also abused in regard of keeping . first , when men break lawful oaths , as zedekiah did , for which he was punished , ezek. . . and so did the princes and people , ier. . and saul sinned in breaking the oath of ioshua made long before , seeking to slay the gibeonites , sam. . , . for the oath of a man in such case is not performed , but binds him and all that do succeed him in that place . secondly , in regard of keeping it is abused , when men do keep a wicked oath , as herod did in beheading iohn baptist , whereas such an oath is a nullity , and therefore david kept not his oath to kill naball ; yea , if one under government have sworn to do a thing without the consent and privity of his governour , and after the governour knowing it , refuse to give way unto it , he or she under gevernment is not to keep the oath , as appears numb . . and therefore also in such case to stand upon tearms of an oath to disobey a governour , is a sin . and so much for the abuse of an oath . now follows the abuse of a lot , and that is two waies , either for the matter about which it is used , or the manner of using . for the matter : first , when it is used in meer sport and pastime , in matters trivial and idle , nec deus intersit nisi dignus vindice nodus , gods holy providence must not be called to determine toyes ; his providence rules the least things , but we must not put a trifle to the determining of his providence , for then gods name is taken up idly and to no purpose , because no use can be made of the falling out of such trifles . so when men cast lots who shall be together in play , who shall begin first ; yea when they use games consisting of lottery , as are cards and dice , games , if we consider of them aright , as unlawful ( say some ) as it is unlawful to swear in jest , or in common talk , for there is a manifest lot in every game of these : in the cards , the shuffling and dealing is an apparent lot , for here are all the three things which are named in the affirmative part ; first , a controversie or doubt who shall begin , this man or that . . a casual act , shuffling and dealing , which , unlesse there be foul play , is so ordered , that no wit , skill , nor activity of men , but meer chance ; that is , gods secret providence , can dispose of it . . the appointing and using of this casual act to end that controversie , or the putting of it to god to determine . so likewise in tables , the cast of the dye is a meer casual act , and this casual act is appointed to determine a controversie , viz. either what kinde of remove , or what particular remove each man shall make , for they will not let each other choose their removes ; so that there being all the things which constitute a lot , to deny it the name is fond and absurd . indeed the main controversie is determined in part also by skill , but as the mixing of gold and lead together , cannot cause but that gold is gold : so the mixing of a lot and skill together , cannot cause but that a lot is a lot , and therefore here a lot is abused to a matter of pastime ; that is to say , men play with holy things , which cannot be denied to be a sin . this is the first abuse of a lot. secondly , a lot is abused when it is used to end a counterfeit controversie which is made by mens pleasure for sinister respects , and is not at all in nature , as in all gaming by lot , where two men lay the money in common that before was proper , and then will needs cast a dye ( that is , a lot ) who shall have both ; so in lotteries of all sorts , where many men put that money which of right appertained to each of them severally , in one purse as it were , and then a lot must be cast who shall have of that summe a little , who much , who nothing , when god had before by the disposition of his providence given each his portion : now for men unnecessarily to make a controversie , that some may get by the loss of others , surely this is a dallying with god , and an abusing of his name . no wise father would suffer himself to be made umpire so betwixt his children , therefore will not god take it well that himself should be made a determiner of such lust-coined doubts . if it be said , that the end is good , viz. the bestowing of the overplus of the money to some good use , as relief of the poor , or the like : i answer , the lot is abused for all that , because it is used to a wrong end ; for the end to which god appointed a lot , was not to get money out of mens purses , for the doing of some charitable action , but for the keeping of unity and concord among them in doubts not so well otherwise determinable . for why ? it is an high honour to him in such case to be made as it were the chief judge of all matters ; so that these lotteries be flat sins ( as some conceive ) and the using of them as bad as common swearing , because they are the abusing of a thing which is holy , as an oath is holy . and thus a lot is abused for the matter about which it is used . now for manner likewise it is abused , first by collusion and deceit , when men seem to use a lot , yet by some close and underhand-dealing dispose of the act themselves , as in cogging a dye in false dice , in all those tricks of oiled cards , and over-long and over-broad cards , and the like , where there is a manifest mocking of god , by dissembling to make him determine of what we purpose not to intrust him withal ; where a lot is also abused doubly , because here is both collusion and trifling . but if in a matter of weight a man will seem to cast lots , and yet have some secret trick to turn the lot as he list , not committing the disposition thereof to god , he doth grievously offend god. secondly , a careless using of a lot , imputing to i know not what chance and luck , without any heeding of god in it , is an abusing of it , so when men do make an excuse of their sin in sporting with lots , it becomes an aggravation of it , for they say that they never intend to put gods providence to trouble , but mark the falling of the dye , and there is an end . whereto is answered , that they ought not to let slip gods providence so negligently , but seeing he takes the whole disposing to himself , they should see his care in it ; and if the matter be so trifling , that they fear to mark gods providence in it , then it is too base to have a lot imployed about it . thirdly , a chasing and fretting at the falling out of a lot , is a gross abuse of it , as if one should charge god with want of wisdome , or tell him that he had done wrong ; for god is so absolute a soveraign , that when he hath manifested his good pleasure all should be husht and ended , and therefore after that he which will fume and take on , doth offer indignity to god , and neglect his due subjection to that soveraign prince of his life , whom he ought above all things to regard . and so much for the abuse of those holy things which are intermingled with our common affairs . now it follows to speak of the dishonour done to god in disordering of our common actions so far as they touch himself , and the things by which he hath manifested himself to us . now these are : . inward . . outward . inward , in regard of gods works or our own . in regard of gods works first , by ascribing them wholly and principally to other causes , without taking any notice of him , at least any diligent notice . as for example : first , to fortune or chance , good or bad ; if a man go and finde a thing of price to his enriching , or so have any other sudden and unexpected benefit coming unto him , this he doth in his minde ascribe to good luck , and saith that he had great good fortune . contrarily , if he go on the way , and there lose something of value and price , he storms and saith he had bad luck ; or if any occurrent fals out that disappoints his present hopes , he in his minde looks no higher , but thinks it ill luck ; as the priests of the philistines told the princes , that if the kine did not carry the ark directly towards the way of bethshemesh , then all the misery which had befaln them by mice and emerods , was but some chance that had befaln them . again , men impute gods works sometimes to the course of nature , so as to thrust out him the authour of nature , or else to tie him to any inferiour cause in nature . thus the atheist saies it comes by nature , that some years are unseasonable , and some again seasonable . nature is gods instrument , being nothing else but that common course which he hath established in things , if men therefore would from nature ascend higher to the authour , maker , ordainer of nature , which hath by his great wisdome established that course herein , they would not sin , for god doth work things according to his own determination by usual and natural means most commonly ; but to be so intentive to nature , as to have no thought , or but weak , few , and slender thoughts of god , this is a grievous profaning of his name . a third thing which men do impute gods works to , to his dishonour , is their friends and foes , their benefactors out of good will , and their malicious adversaries out of their uncharitableness , as the israelites looked to assur , not to god , in whose hand assur was as a rod , and contrarily being succoured by their well-willers , they ascribed all to their policy , wisdome , and friendship . lastly , men ascribe things to their own wisdome , care , industry , pains , courage , thinking within themselves , that their hand hath gotten much , that their sword hath saved them , as the king of assur boasted what great matters he had done , and nebuchadnezzar boasted that it was great babel which he had built . now when any of these things , fortune , nature , our friends , our foes , our selves , are so thrust betwixt god and us , that we see not god because of our fond doating on these either feigned or subordinate causes , here god is exceedingly dishonoured . another way of dishonouring god in his works , is by perverting them to evil and vile purposes and ends , . by hardening our selves in our sins from his long-suffering , patience and forbearance , as solomon saith most men do , because sentence against sinners is not speedily executed , therefore are they fully bent upon mischief , and as the apostle chargeth them , rom. . to heap up wrath to themselves against the day of wrath , by turning gods grace thus into wantonness . . when men charge gods actions with unjustice , and so either deny or blemish his providence , especially in case of crosses befalling them , so taking occasion to murmure and be impatient , as iob was by fits , and as it is often seen in good men ▪ but most of all in bad , as they said , where is the god of judgement ? when men take occasion from any of gods works to repine against , or entertain hard conceits of him , this is a grievous sin , and a dishonouring of him in his works . . when men grow proud of his benefits , thinking highly of themselves because of those good things he hath undeservedly bestowed upon them , and are lifted up as if they had not received them , for god gives his mercies to better purposes then to swell the heart : as some man because he hath wealth , thinks himself better then all that have less , thinks that he may be dispensed with in sins , that he should not be called upon to such and such duties , and contemns others in comparison of himself . so did nebuchadnezzar abuse gods advancement of him to be lifted up ; yea davids heart was somewhat lifted up , and be grew secure , and therefore proud , and uzziah also ; for this is a disease marvellous hard to escape , which is the true cause why the lord is fain to be narrow-handed toward his servants in regard of these things , because he would not have this pernicious disease to grow upon them , and sees that out of abundance it would come forth , such is their weaknesse . the last abuse of gods works is by hardening our hearts against them , and a wilful refusing to be brought unto that amendment , which we might , if we would see plainly that he intends , as pharaoh hardened his heart against the wonderful works done by moses , and the wicked pharisees hardened their hearts against all christs miracles , then which what greater despight can we offer to god , to resolve we will not go though he leade , and though he drive us , or that we will go on though he hold us back with a kinde of violence ? and these be the principal waie● of dishonouring god in his works . . we dishonour him in our works by mis-intending them , either to ends lawful in excessivenesse , or to unlawful ends ; as for example , when men labour in their calling onely , or chiefly , to be rich ; when men do eat onely to fill the belly ▪ most of all if men do these for wrong ends , as to do a work in ones calling to anger another , or the like ; for herein we do sinfully pervert the order that should be observed , and cast our eyes from him upon whom they should alwaies be fixed ▪ as iehu in exalting of justice in ahabs family aimed at nothing but the lifting up of himself , and establishing the kingdome to his own house . this is a living to ones self , and a serving of ones self , whereas we ought no longer to live to our selves ▪ but to him which hath redeemed us . the common sin of mankinde , and that which doth stain and defile all the moralities of unsanctified men , causing that those things of theirs are abominable before god , which to men carry the most glorious appearances that may be . and thus god is dishonoured in heart . now he is dishonoured outwardly , and that . in tongue . . in action . in word , by all such kinde of speeches as are contrary to those four kinds ( wherein our words touch good any way ) that were named in the affirmative part . as first , contrary to good and charitable wishes , there are . formal wishes , as when men in a form say , god bless you , god save all ; much more when it is in falshood , the tongue speaking peace when the heart wisheth mischief , as david complains of his enemies that came to visit him , and then wished him all welfare in tongue , but were so contrary minded , that after they wished he might never recover , and so were bold to utter their malicious conceits when they came forth . . contrary to these good wishes are curses , imprecations , and execrations against ones self or others , especially such as wherein the devil hath his name honoured , as the devil take thee , the devil go with thee : or though god be wished to be the authour of the evil , as god confound thee , or the like . it is a token of an evil heart to be apt to curse , they which love cursing shall have enough of it , these bad wishes will fly back to the nest where they were hatched . the apostle delivers it as a token of an unregenerate man , that the gall of aspes is under his lips , and that his mouth is full of cursing and bitterness ; it is a proof of a soul very much void of the fear of god , when a man dareth to speak to god to become his hangman or executioner , and a most horrible boldness when a man dare invocate the devil for revenge . s. iames speaks of it as a wofull and grievous crime , that a man should with the same mouth bless god and curse man , who was made after the image of god ; yea not alone to curse men , but to curse any creature , wishing pox or plague upon it , or murrain , or the like , is a fearful abusing of god from whom we dare ask such things , unless we curse in gods name , being armed by his authority and warrant , for if god bid his servants curse they must curse , i mean by pronouncing a curse ; yea by praying god according to his truth to fulfill his curses . but of wicked and unwarrantable cursing we have an example in the proud goliah , who cursed david by his gods , and of shimei who cursed david with a horrible and bitter curse . and these be against good wishes . . against respective mentioning of gods titles and attributes there are two faults , the one is a light and foolish speaking of them by way of wonderment or otherwise , as o lord god , good god , when a man thinks no more of god nor his goodness , then he thinks of the devil or pope ; so in other like occasions . . there is a mentioning of gods titles by way of vilifying and abusing him , as who is god , that i should let israel go ? and , what god can deliver out of my hands ? and a mentioning of him by way of blaspheming , speaking evil of him in such fearful accusations as are not to be named , as raging against his justice , truth , and wisdome , and charging him with the contrary imperfections , as some in their distemper have done , a most hideous and fearful sin ! contrary unto good conference of gods word and works , there are four faults . . vain jangling , a discoursing of gods word or works onely to shew wit , and win applause , or to dispute of them onely to try masteries and get victory , especially if a man choose out nice points , or genealogies and idle needless questions . if a man do jangle and wrangle about the most useful points , it is a great fault ; but if he fill the world with controversies about trifles , this is a greater abuse , and more dangerous , because these matters will most easily breed doubt upon doubt . . when men make jests of gods word , alleadging any place of scripture in merriment to procure laughter , or make a mock of any of gods special works , as the people did of the apostles , speaking in strange tongues , as if it had been nothing but the vent of new wine overabundantly swallowed . . when men misapply gods word and works , as by mis-alleadging them to countenance sin and maintain wickednesse ; or contrarily , putting off gods testimonies , and mis-interpreting scripture , as that wicked syricius would have no ministers marry , because those that were in the flesh could not please god , and as the popish cardinal would have the pope take upon him to punish , because it was said to peter , slay and eat , and such like . but especially the making spels of verses of scripture by the words written , spoken or hanged upon ones neck , to cure agues or the like ; and so by misapplying gods works to any wicked conclusion , as if he did not hate sin , because he is patient in not punishing of it . any wrongful wresting of the scriptures or any of gods works , is a shameful abusing it to gods dishonour . cavilling and despitefull objecting against gods word , as if it were false and repugnant to it self , or a meer invention of men ; and against his works , as if they were not righteous and just ; picking a quarrel with god in either of these two , is an high dishonouring of him , and very displeasing to his majesty . and all these are directly contrary to the holy and good conference which we ought to have together of gods word and works . now some other things are contrary to the confessing of the true religion , and these are : . denying and disavowing the same , principally if it be against the light of a mans own conscience , and after some professing and maintaining of it before , for christ saith , that if any man deny him before men , him will he also deny before his heavenly father . so peter denied that he knew christ , but we know how dear it cost him afterwards . . there is opposing the truth of god , setting ones self by shifts and devices to impute falshood unto it , and to pull down the pillars of it , as the wicked iews opposed themselves to the faithful and sincere preaching of paul , and did dispute against those things which he spake , labouring to make it appear that all he spake was but a meer lie and falshood , which is therefore a very wicked thing , because it tends to make others also hang back from believing the truth , and most wicked , when it is done contrary to a mans own knowledge or conscience , and so that he himself knows it is truth which he opposeth ; but most of all abominable , when it is as it was in the forenamed iews , joyned with actual persecuting of them which do stand for the truth , and labour to uphold the same . lastly , when men strive to maintain falshood , or false religion and false faith , indeavouring by coloured and cloaked reasons to get unto it the colour of truth , which is heresie when it is joyned with obstinacy ; and then a most damnable thing , when a man is condemned of his own conscience , and yet will persist in the maintaining of his lying imaginations , not suffering his mouth to be stopped , though his own heart sees and knows that he is answered , and that it is but a lie which he stands for with so much earnestnesse . and these be the most hainous disorders of the speech whereby god is dishonoured . now follows to speak of actual dishonours , and these are twofold , . generall . then speciall . generally to live a scandalous and offensive life , in the profession of true religion to make a shew of fearing ; yea to fear god in truth , and yet so little to regard the name and honour of god , as to give occasion to those which desire matter of obloquy and reproach , which is charged upon the wicked iews , that by their means the name of god was evil spoken of among the gentiles . their lewd and ungodly , and unrighteous life , made that truth and sound religion which they did professe , to become a by-word , and to be contumeliously spoken of by all those which knew them ; and so the wickedness of david in that foul sin of his , opened the mouths of the enemies , and gave them matter to speak evil of . he that being of gods house , causeth it by his ungodly demeanour to have an ill name brought up upon it , as if his religion would no more sanctifie men then if they had it not , he doth exceedingly dishonour god , as a bad servant discrediteth his masters house ; for it gives suspition of ill government , when the people are of a disordered conversation . yea , and those which do hinder others also from imbracing the true religion , and cause them which are godly to receive some blemish and aspersion , as if they were equally wicked , though they be more wary and crafty to keep it in . and that is in general . now in special it is done two waies . . by persecuting any for righteousnesse sake , seeking to hurt them in body , goods , or name , because of their good life , because of their refusing to joyne in sinful actions or the like , as the pharisees did persecute the apostles , and as paul was persecuted by the iews , himself having first been a persecutor , and as herod took and slew iames , and would have slain peter also , here gods name , his truth , is with great violence as it were defaced and made hateful amongst men , and therefore this of all sins is counted most grievous , and likely doth bring with it a severe and speedy judgement . this is to fight against god with drawn sword , as it were , to come into the field with weapon in hand against him . . sin is committed to the dishonour of god , when his natural benefits and ordinances are abused ; and this is done four waies , . when a man enjoyes them with a doubting conscience , or against his conscience , then and in that manner doing or using them upon the example of others or the like , when he in his own heart , though erring through mis-information of judgement , doth suppose them to be unlawful ; to offend against the conscience , is to set light by god. i mean when the conscience seems supported by some place of scripture , that it cannot well answer , otherwise if an idle scruple be objected through satans temptation without any ground from gods word , or when a man perceives it sufficiently answered and cleared , then it must not be taken as the voice of conscience , but as the voice of satan by his crafty temptations troubling and molesting conscience , and then a man is not to heed it , but to break through it , so to winne his own liberty and dash those needlesse fears out of countenance . but when a man grounding himself upon any place of scripture , doth esteem any thing unlawful , because he thinks so , and cannot see the matter yet in his judgement cleared from that appearance , but thinks still that the scripture condemneth it , then to do it is to sinne against god , and so the apostle paul , saith , i am perswaded that nothing ( meaning no indifferent thing either in regard of levitical ordinance , as hoggs-flesh and bloud , or of idolatrous abuse , as meat offered to idols ) is unclean , but to him ( saith he ) that esteems any thing sinfull to him , it is unclean . and it may fall out in this case that a man shall be so perplexed that in doing the thing he shall sin , because he goes against his conscience , in not doing it he shall sin , because he may by some other bond be bound unto it , it being a duty commanded which he takes to be a sin forbidden . and so much for offending through an ill informed conscience . secondly , the creatures of god are abused prophanely when a man rusheth upon them with brutish boldnesse , not caring to crave license from the god of heaven , nor regarding to give him thanks for them , having taken the benefit and comfort thereof . if a man eat and drink , sport himself , use marriage or the like , and do not intreat of god a liberty to use these things , and having enjoyed them goes away and never opens his mouth or lifts up his heart to render praises unto god , this is as it were a challenging of a kinde of property and interest in these things , as if they were our own , this is a denying of gods soveraignty and peculiar right over them , an intruding and incroaching upon them , and no better then a stealing of them from the lord. beasts which have no manner of reason to discern of their creator , which never conceived of a supream and infinite ruler of all things , they do thus fall upon all they meet , and take it at all adventures . and thieves deal so with men , all is their own they lay hands on whether they have the good will of the owner yea or no , and he that so doth playes the thief and the beast with god , not acknowledging his title , and preheminence in and over all things . thirdly , these creatures of god are abused superstitiously , and that two wayes : . by placing religion in them , doing them as things which will of themselves specially please and honour god , and profit our souls , or abstaining from them as from things which will defile our souls and offend god , as those in the colossians which laded themselves with observations , touch not , taste not . and so those which after the abrogating of the ceremonial law would not eat the meats formerly forbidden . if a man do abstain from a thing for some civil respect or end , or do a thing for the like , knowing also that it pleaseth god , it is all one which way so ever he do it ; in regard of the thing it self he offends not , but if it be out of a conscience to god-ward to eat or not to eat , placing religion in using or abstaining from any of these common things , meat , drink , apparell , or the like , then is he very fond , foolish and superstitious . . by applying them to certain supernatural effects and purposes to which god hath no way fitted nor assigned them , as to divine of things to come , to finde out hidden secrets , and here comes in all manner of divination , fortune-telling , and the like , by certain odde and idle observations from the stars , from the aspects of the heavenly bodies . natural effects which are grounded upon certain causes may be fore-told by the knowledge of these bodies , but contingent effects depending upon the will of men as their cause cannot so be fore-told , or those which depend upon other as uncertain causes , as mans will. here comes in also all observing of the flying of birds , and of such like things as are taken fondly for ominous presages of good or evil , for god hath forbidden these kindes of foolish observations to his people . also there was other supernatural effects which men may misapply things to , as to drive away devils by holy water , imagined to be holy by the sign of the crosse , or the like , and to cure diseases in a supernatural way , as to cure an ague by some baubling toyes which some have invented , of paring ones nails , and putting the parings in a dunghill , and let them rot , and so shall the disease go away . all which be but sacraments of the devil , either no effect can follow upon them , or if any do it is from the operation and work of the devil which blindes mens eyes from seeing himself by these trisling observations . but most of all , if a man deem to merit remission of sins by these natural actions of casting holy water , of crossing himself , of abstaining from food , of whipping himself , or of going in course attire , or the like ; this is the most superstitious and fond abusing of them that can be , for then they become as it were competitors with the bloud of christ , which is the only sacrifice for sin , by offering of which he hath made perfect for ever them that do obey . and this is the superstitious abuse of these things . now follows the last , and that is excessive , prodigal and licentious abusing of them ; the chief things abused by intemperatenesse , are meat by surfeting , drink by drunkennesse , sports by voluptuousnesse , attire by sumptuousnesse : when a man contents not himself to take such a quantity of any of these as agree to the end which god hath in nature appointed them for , viz. meat to feed and refresh his body , drink to quench thirst and comfort his body , apparel to cover his nakednesse and adorn the body according to the difference of degrees amongst men , and shelter from the cold , and sports to fit the tired minde for the calling and exercise of the body , that diseases may be prevented , but seeks to content his own inordinate appetite , or follows the fond custom and example of others , or the like , then doth a man shamefully abuse one of gods works which is his name , for he serves the devil and the flesh with those things which god hath made , and hinders himself from being able to do good by that which should further him , and doth expose himself to many evils by that which should not be a snare unto him . here the riotous , voluptuous , prodigall liver , specially the drunkard , which must drink healths till he have no consideration of health , and pledge as much as any man will drink to him ▪ till he have inflamed himself , and be unable with discretion to consider any thing , is a grosse abuser of the name of god , for he takes no notice of god in his creatures , nor doth serve him in using them as he ought , for in the end and measure of using gods creatures , whose directions should we follow but gods ? chap. v. the fourth commandment . remember the sabbath-day , or the day of rest , to keep it holy . six dayes shalt thou labour and do all thy work , but the seventh day is the sabbath of the lord thy god , in it thou shalt do no manner of work , thou , nor thy sonne , nor thy daughter , nor thy man-servant , nor thy maid servant , nor thy cattle , nor the stranger which is within thy gates : for in six dayes the lord made heaven and earth , the sea and all that in them is , and rested the seventh day , wherefore the lord blessed the sabbath-day , and hallowed it . these words contain the fourth commandment of the decalogue , being the last of the first table concerning our duty to god immediately . the summe of it is to appoint unto men a set and solemn time wherein they should wholly give themselves to the study of holinesse , and to the performance of holy exercises necessary for that purpose . the sanctity of the whole man required in the first commandment , is the chief thing which god looketh for , to the attaining and increasing whereof the lord saw good to require some special kindes of services , viz. solemn in the second commandment , and common in the third , and the addicting and bestowing of a special time , viz. every seventh day . the end therefore of this commandment is the maintaining and increasing of sanctity in men , the summe , that every seventh day must be specially set apart to this purpose . let us proceed to handle this commandment , and to that end , . explicate the words of the commandment . . speak something of the perpetuity of the commandment . . shew the duties herein required , and the sins forbidden . for the first , the commandment hath two parts , as the words themselves do plainly shew to each attentive reader . first , the precept is briefly propounded . secondly , it is somewhat inlarged . it is propounded in these words , remember the sabbath-day to sanctifie it . remembrance is properly of things past , but here according to the usual acceptation of the word , it signifies a diligent consideration of the thing before hand , as where the young man is commanded , eccles. . . to remember his creatour in the dayes of his youth , that is , seriously to consider of him . it is all one as if he should say , diligently observe , for so he interprets himself deut. . . think upon and accordingly provide for the observation of this holy rest , by dispatching all the works of thy calling , that nothing might be undone which providence and diligence might prevent , that might hinder thy rest on the seventh day . men are apt to forget the creation of the world , therefore the lord appointed the fourth commandment ; and to forget christ , therefore he appointed the standing ordinance of the lords supper , luk. . . the sabbath-day ] or the day of rest , and ceasing from labour , as the word properly signifieth , which is repeated again in the conclusion of the commandment . it must not be bestowed as other dayes , but then they ought conscionably to forbear those things which on other dayes they might lawfully perform , for rest is a cessation from doing things . to sanctifie it ] or keep it holy , that is , to imploy the day in holy duties of gods immediate worship , to sanctifie it , to set it a part to holy uses and purposes . so two things are required , . the remembrance of the time , which is a serious preconsideration to prepare for it . . a carefull celebration , consisting in resting and sanctifying it , for a bare rest is not enough , but such a rest as tendeth to and endeth in the sanctifying of it . thus the duty is briefly propounded , it is further enlarged , and that two wayes : . by an explication of some things which might seem doubtfull . . by an argument of confirmation or reason to ratifie the precept . the explication shews two things answering unto two questions , which upon hearing of the precept so briefly delivered , must needs arise in the minde of the hearer , needing therein to be satisfied . the one , which is the day of rest ? the other , what must be rested from ; and who must rest ? to the former the lord makes a full answer , by shewing the time as distinctly as might be , saying , six dayes thou shalt a ( that is , thou maist , i warrant thee , and give thee good allowance for it ) labour and do all thy businesses , that is , all the works of thy particular calling for thy profit , but the seventh day is the sabbath of the lord thy god , that is , which the lord thy god requireth thee to rest in . so the matter is defined particularly , after six dayes bestowed in labour , and the works of thy calling of all sorts , followeth the seventh day , and that is the day of rest , which i appoint thee to observe . here you have the matter of the commandment explicated , every seventh day succeeding six of labour in a constant course of reckoning must be given to god for a day of rest . the seventh day b following six of labour and still coming between six of labour , must in a setled and constant course be yeelded unto god for an holy rest , the time being particularly determined . seneca saith , the iews were a foolish people , because they lost the seventh part of their lives . another question remains , what must be rested from , and who must rest ? to which the lord also makes answer , saying , in it thou shalt do no work ; that is , none of thy works or businesses , none of the labours of thy calling wherein thou dost warrantably bestow thy time upon the six daies , and the rest must be celebrated by the master of the family and his wife , comprehended both under the name [ thou : ] nay the king , magistrate , father , or any superiour , is meant by sons and daughters , by men-servants and maid-servants , yea and by the cattel too , because their labour will require the labour of men attending them ; and by all strangers within thy gates , whose labour will induce thee to labour , and be an occasion of thy labouring also . turbasset ordinem civilem , & damnum attulisset israelitis , si alii inter ipsos viventes permissi essent opus facere . grotius in exod. . so have we the commandment explicated ; now it is confirmed by a reason taken from gods institution , and of this institution we have the ground and parts , the ground from gods behaviour in the beginning , who in six daies did make heaven and earth , this universe , as in gen. . the seas and all things in them , and upon the seventh day did rest from creating any more things ; and out of a will to have the creation kept in a perpetual memory to the worlds end , did institute a day of rest , which institution standeth in blessing the day of rest and sanctifying it . the holy ghost saith that twice of the sabbath , gen. . . & exod. . . that he never said of any other day , that the lord blessed that day . to blesse is to appoint and make it effectual for a means of blessing ; see isa. . , . & . , . and to sanctifie is to sequester or set apart for holy purposes . so the whole argument stands thus , if god having himself made all things in six daies , and rested from making on the seventh , did hereupon appoint the day of rest * by blessing and sanctifying it , then must thou remember the day of rest to sanctifie it , as i said at first ; but so hath the lord done , therefore must thou remember the sabbath day to keep it holy . now having expounded the words of the commandment , let us come briefly to handle the question , whether this commandment be perpetual , binding all men in all ages , or whether temporary binding onely the men which lived before the resurrection of christ , and no further ? it is manifest that the laws given in the old testament are to be distinguished in regard of their continuance into these two kinds . for the will of the law-giver ( from which the force , extent , and continuance of the law hath its original ) was that some of them should be observed but till the resurrection of christ and no longer , and again that some should continue in force from the time of their making to the worlds end . now concerning this fourth commandment , it is apparent that the law-giver did intend that it should binde all men for ever from the time that he gave it . for how could he declare his minde in this behalf more plainly then by equalling it in all things with those precepts which are known to be of everlasting continuance , and by separating it from , and exalting it above all those other which are known to have been but temporary . it was promulgated in the same majestick manner with the same voice , at the same time , and in the same place that the other nine . it was delivered to the same person to be laid up together in the same ark , and so is a part of the same covenant , whence those tables are called the tables of the covenant , and that ark the ark of the covenant . what commandment , therefore is a part of the eternal covenant , and is by god graced and commended with all those signs of commendation wherewith all the rest are graced , cannot , i think , be made of less continuance then the rest ; for what did their writing in tables of stone , and laying up in the ark signifie , but their durablenesse and eternal continuance , and full accomplishment for us in christ. the lord hath separated this precept from all temporary precepts , by giving it those priviledges , as it were , and notes of honour , which all of them wanted , and god hath equalled it with the perpetual and everlasting precepts , by communicating to it all those testimonies of force and continuance which they had , therefore we are bound to believe that he would have this to continue in force as much and as long as the rest , even to all men in all ages , so long as this world shall last . there is one argument that carries some shew of force for the overthrowing of this doctrine of the perpetuity of the fourth commandment , viz. that we are not now bound to do the thing it requireth , nay we are bound not to do it . for our sabbath is not the seventh but the eighth from the creation . to which i answer , that this fourth commandment doth not require to rest and sanctifie the seventh from the creation , nor from any other period or date of time , but alone the seventh after six of labour , or coming betwixt six of labour , in a setled course of numbring from any period that god should appoint ; and so in the meaning of the commandment we do now and ever must rest the seventh day , for the seventh is that part in order of numbring which doth still come betwixt six , having six before it and six after continually , and so our day of rest hath , and therefore we also rest the seventh day . indeed the period from which we take the beginning of our account , is not the same but another , for they did reckon from the beginning of the creation and so forward , we from the resurrection and so forward ; but ours is as truly and surely the seventh as theirs , though reckoned from another period ; and for the period from whence the count must be made , we have no word at all in this precept . he saith not six daies from the creation thou shalt labour , and the seventh from the creation is the sabbath of the lord , in it thou shalt do no work , but six daies shalt thou labour ; and he saith not after , the lord blessed and sanctified the seventh day from the creation , but the sabbath day ; that is , the seventh after six of labour . indeed the lord by a special institution given to adam , gen. . . had for the times before christ appointed that they should reckon from the creation , which was the cause of that special institution ; but this is no part of the commandment ; and in that institution god did two things : . he appointed the period from whence the seventh should be accounted , which else adam according to the law infused into him would have taken otherwise , for those ten were written in adams heart , as is signified by the writing them in tables of stone , and calling them the tables of the covenant , for god did not make one covenant with israel another with adam but one and the same with both . indeed the covenant made with israel was put in the ark , to shew christ to be the end of the law , but yet it was the same covenant for matter , and so all the parts of it were written in adams heart . but adam looking to the law of his heart , and finding it written there ( as some hold ) i must labour six daies and rest the seventh , would have begun his life with six daies labour , and then in course have consecrated the seventh , but the lord by a speciall institution prevented him , requiring him to begin his life with an holy rest , and to sanctifie that seventh day from the creation , and so forward . this was of speciall institution , the assigning of that speciall date or period . and in this another thing was done , viz. the establishing also of the law of sanctifying the seventh after six of labour ; wherefore in the reason confirming the commandment god seemeth to have reference to this institution , but so that he maketh it manifest he looked not to that period , but to the number and order of the day ; and so saith , he blessed and sanctified the sabbath day ( which he had before determined to be the seventh after six of labour ) not the seventh day , as it is said in the words of that institution . and the lords reason is not this , what day i rested that thou must rest , but i rested the seventh from the creation , therefore so must thou ; but thus , what day i upon occasion of my labouring six and resting the seventh did blesse and sanctifie , that day thou must rest : but i upon occasion of my so labouring and resting , did blesse and sanctifie the sabbath day , that is , the seventh after six of labour indefinitely , as the words before expresse , not from the creation onely , therefore thou must remember the sabbath day to sanctifie it . so then this reason i take to be fully answered . and for our better satisfaction we must know , that we keep the sabbath just according to this commandment word for word , in that we labour six and rest the seventh , and so must do to the worlds end , but that we have taken up a new reckoning from a new period , even the resurrection ; we have it from christs appointment , as is plainly shewed us , because this day is called the lords day , that is , the day which he appointed to be kept constantly . this name of the day shews the authour of the day the lord , and the end the remembrance of him our lord , as the lords supper by that name is signified to be also from him and to him . and so by the wisdome of god it cometh to passe , that because men do labour six and rest the seventh , we do eternize the memorial of the creation according to this fourth commandment ; and because we reckon from the resurrection , we do also eternize the memorial of that work , which is greater then the creation . we must not think any thing more to be commanded then what the words do set down expresly or intimate . now neither expresly , nor by any necessary consequence or intimation are we pointed to a set period of numbring , or to a seventh from this or that date , but alone to the seventh after six of labour . as for the period , it being established by the institution mentioned gen. . no question needed to arise about that ▪ if any still argue , that day which god did rest , blesse , and sanctifie , is here commanded : but god did rest , blesse , sanctifie the seventh day from the creation , ergo , that is here ratified : we answer , that the proposition is to be understood with limitation , the same day which god did rest , blesse , and sanctifie , the same for order and number , not the same for the period or point from whence the number is beginning . for so himself doth shew his meaning to be , in that he insists upon this order and number , saying , six daies shalt thou labour , the seventh shalt thou do no work , and doth not once mention the period from the creation , as he could and would have done had that been his intention . now the same point concerning the perpetuity of this law is confirmed plainly by s. iames iam. . where he saith , he that keepeth the whole law , and faileth in one point , is guilty of all . whence i reason , the whole law and every point of it was of force when s. iames wrote this epistle , for how can a man break a law that is abrogated , or be guilty of all by breaking any one point , if the whole be not , and each part equally in force . now this epistle was written by s. iames to those which lived under the gospel , wherefore at that time , and to those persons the whole law and each part of it was in force . and if any doubt grow what s. iames meaneth by the law ; it is plain , he meaneth the decalogue or ten commandments , thus ; he that speaketh of a whole law , and after instanceth in particular members of the law , must needs mean the whole number of precepts , whereof those two brought in for instance are members and parts . now for instance , s. iames brings in two members of the decalogue ; ergo , by the whole law and each point , he must needs mean the decalogue and every precept thereof , as will appear further by his manner of speaking and reasoning after , for he saith thus , he that said , thou shalt not commit adultery , said also , thou shalt not kill ; if then thou commit not adultery , but killest , thou art a transgressor of the law. here we have a plain enthymeme , and a proposition must needs be understood to make up the argument , and having one proposition and the conclusion , no man which hath reason can choose but adde the proposition understood , viz. to this effect , what things were spoken by the same lawgiver , do binde so equally , that though a man keep one of them , and yet break another , he is a transgressor of that law given by that law-giver . now these two , thou shalt not commit adultery , and thou shalt not kill , were so spoken . may not one adde to the same proposition , but this , thou shalt sanctifie the sabbath , was so spoken , and so conclude , therefore if thou keep all the rest , and break this , thou art a transgressor . it is therefore i think manifest by this place , that the fourth commandment as well as any other point of the law is now in force . i confess that all the jewish sabbaths are abrogated according to the speech of paul elsewhere , but not the sabbath in general . the jewish weekly sabbath is abrogated , viz. the seventh from the creation , but the sabbath in general , that is , the seventh after six of labour , is not abrogated . if the sabbath in general were abrogated , viz. the resting and sanctifying of the seventh day after six of labour , then neither the apostles nor the church could have appointed the lords day , nay nor christ himself , unlesse he would be contrary to himself . indeed he might have appointed a day of publick service , but he must have altered the number and order , and not have taken the seventh in constant course after six of labour for a new date , for this would have been still to have appointed a sabbath , but to appoint a sabbath and abrogate all sabbaths , are contradictory . and so much for the clearing of the perpetuity of this precept . now i come to handle the things therein commanded and forbidden . the things required in this commandment are of two sorts : . preparation to it . . celebration of it . the preparation to it is required in the word remember , for such is the nature of this commandment , that it cannot be well kept unlesse ca●e be had of it before hand . now this preparation is twofold , general . special . the general standeth in a due ordering of our businesses , that we may not bring upon our selves any occasion of interruption and disturbance in the sanctifying of the sabbath , by moderating our selves in our businesses , not clogging our selves with so much as we cannot dispatch without incroaching upon the sabbath ; for seeing god hath said , six daies shalt thou labour and do all thy businesse , it is requisite , and we are hereby tied to frame and order our affairs so , what in us lieth , that they may be dispatched in the compasse of six daies , which will not be so if we over-fill our hands with work . . that businesse we have we must with diligence and foresight dispatch in the compasse of six daies , for so we are wished , six daies shalt thou do all thy businesses , which doth so serve to limit out the day of rest , that it doth also direct us to preparation for this rest , for seeing god hath allowed us to labour six daies , it follows that we must wisely and diligently follow our businesses therein , that ( as far as may be attained by our care ) all may fitly fall within that compasse of time , and nothing may remain to disquiet , clog and disturbe us in the day of rest . the more special preparation is on the end of the saturday , by making all things ready for that day , and so a seasonable betaking our selves to rest , that we may be fitter for the sanctifying of it . what ordinary businesses may be dispatched before all the week we must do , what special things are to be made ready against the sabbath , that so much as may be no labour may be put upon us on that day , must also be done . and so it appeareth that the church of the iews did understand this precept , and had on the day before the sabbath a time of preparation for the sabbath * , luke . . that day was the preparation , and the sabbath drew on . we ought to be as careful of preparing for our sabbath called the lords day , as they for theirs surely ; and this we are not , if we do not take care the evening before to set all things in a readinesse for the preventing of occasions of labour that day , as by fitting our houses , our attire , our food , so far as may be conveniently , so as little or no more then needs may , remain to be done about them , for our comfortable use of them on the lords day , and fitting our bodies with convenient sleep for the whole work then to be done . all this is injoyned in the word remember , for it must not be a carelesse remembrance , but remembrance joyned with a care of doing the thing to be remembred , and therefore also with all needful preparation to it . hitherto of preparation . the celebration of the sabbath stands in two things : rest. sanctification . the rest of the day is appointed in regard of the sanctification chiefly , being of it self nothing acceptable to god ; for a meer rest , that is , a cessation from doing work if it be not referred to an holy end , and joyned with a holy use , is idlenesse , and so rather a sin then a duty , and therefore he saith , remember the day of rest to sanctifie it , exod. . . see deut. . . ezek. . . shewing that the rest must have reference to the sanctification . about which rest it will be needfull to shew , . who must rest , and these are the governours and all under their government , both publick and private ; and not onely so , but even also the beasts , and consequently all other things of the like nature , which must be attended and followed by the labour of man , such as are mills , fire-works , and the like , in which god aimed lesse principally at the benefit of the creatures , but chiefly at mans good , by following these things he must not be hindered from the sanctifying of this day . . from what they must rest , and that is . from labours . . from sports . from labours first . all labours or works are of two sorts , some religious , tending to the service of god , these are not understood here , as not being our works * but gods , and therefore they are not forbidden . some are civil or natural , tending to the commodity of this present life , such as are specially the labours of our ordinary callings , buying , selling , travelling , pleading , making any handy-work , or the like . now all these are here forbidden , yet not simply but with limitation . for . works of mercy may be done on the lords day without sin , and might ever , for mercy must take the upper hand of all external acts of religion , as being more essentially and intrinsecally good then any of them , hence christ saith , it is lawfull to do good on the sabbath day , meaning by good works works of mercy , and so he justifieth the pulling of an oxe or an asse out of a ditch upon the sabbath day , and himself did cure those diseased people which came unto him on the sabbath day ; so that if either man or beast be in distresse , it is lawful to work , labour , and take pains for their help , succour and relief ; and this prohibition must be understood not to reach to such things , and therefore the lawfulnesse of doing them cannot impeach the perpetuity of this commandment . . works of necessity may be done , such i mean as are requisite for the preventing of imminent danger , as elijah did flie for his life divers dayes , whereof some must needs fall out on the sabbath ; and in the time of warre men may fight on the sabbath-day , and so they may quench a fire if it happen , or the like , or stop an inundation of the sea , or prevent any other like imminent peril which cannot be prevented without labouring presently . . works needfull for the comfortable passing of the sabbath , as dressing of moderate food , and the like , may be done on the sabbath-day ; for seeing christ allows us to lead the ox to the water , and requireth not to fetch in water for him over night , he alloweth us to dresse meat , and requireth not to dresse it over night . for the order in the law of not kindling a fire pertained alone to the businesse of the tabernacle , and that order of dressing what they would dresse on the sixth day , pertained alone to the matter of manna . and for this we have christs clear example , who being invited went to a feast on the sabbath-day , which he might not have done if it had been unlawfull to dresse meat and drink on the lords day , for a feast sure was not kept without some preparation of warm a meat . this example of christ we have luke . , , . which verses compared make it apparent that it was a feast whereto he was bidden amongst divers others . so then all labours and businesses except in these three cases are unlawful , for mercy , necessity , and present needfull comfort . and not alone the labour of the hand about these things , but also the labour of the tongue and of the heart , in speaking and thinking of these businesses out of the cases excepted , is condemned , as the prophet isaiah doth plainly shew b , commanding to sanctifie the sabbath to the lord , not doing thine own wayes , nor finding thine own pleasure , nor speaking thine own words ; our own words must be forborn , and our own pleasure , and consequently our own thoughts , for indeed words and thoughts of worldly businesses are as opposite to the sanctifying of the sabbath as works , seeing the soul can no better be imployed in holy exercises if it give it self to them , then if the whole body were so bestowed . so the true keeping of the sabbath requireth the turning of hand , tongue and heart from our own wayes , and thoughts , and words , that is , such as concern our own worldly matters and affairs . secondly , sports and pastimes , and natural wonted recreations , such as may be used on the week day are also forbidden , and therefore in the place alledged before , it is forbidden to seek ones own pleasure c or will , and sure he that taketh leave to use pastimes seeks his own pleasure as he that followeth his businesse . indeed when work is forbidden , sports can hardly be allowed which are never lawfull , but as sauce for work , only the spiritual pastimes of singing holy psalms and songs as a spiritual recreation is allowed to prevent all wearinesse . indeed the exercises of the day are of such divers kindes , that nothing but meer fleshlinesse can cause a man to be weary . but it must be shew'd thirdly , how long this rest must continue , to which the answer is for a whole natural day d , for of what quantity the foregoing six are , of that must the seventh be which cometh betwixt six in numbring , even four and twenty hours . if it be demanded at what time the day must begin and end : it is answered , when the first of the six following beginneth , and seeing gods intention was not to binde all nations to begin and end their dayes at one period , and that we cannot tie the seventh day , but we must in like manner tie the daies before , and after , to a set period of beginning and ending ; it is apparent that by this commandment we are not tied to any set beginning or ending , but must follow the common computation and reckoning of other daies which is amongst us , from twelve of the clock at night to twelve the next night , for we say twelve at night , and one a clock in the morning . neither is it any inconvenience that in some countreys the sabbath shall be in being before and after the being of it in others , for the same inconvenience must needs follow upon any kinde of beginning or ending either by sun-set or sun-rising ( unlesse god had named a special hour which he hath not ) for the sunne riseth and setteth in some places three or four , five or six hours sooner then in others , for a good space of the year at least . yea in some countreys they have but two sun-risings and sun-settings in one year , that is , one half-year day , the other night . see cartw. catechism . and so have we one part of the celebration of the sabbath-day concerning resting , the next follows concerning the sanctification of it . time is sanctified by bestowing it in holy exercises tending to work , increase , and exercise sanctity in man. so this day is sanctified when the time wherein men surcease the labour of their callings ( which they followed all the six daies before ) is imployed in exercises of holiness . these exercises are of two sorts : . publick . . private . for the publick they are the hearing and reading of the word , praying , partaking of the sacraments and all such like services of god , for the reverend and orderly performing of which men are bound on this day as god giveth opportunity to assemble together , and each man is to appear before god in the land of the living , as david saith . it is manifest that our saviour christs custome was still to go into the synagogues , and teach them on the sabbath-daies , as appears luke . . and it is apparent that moses was read and preached in the synagogues every sabbath-day , act. . . see act. . , . and that the custome of the ancient church was on their sabbaths to meet as we now do twice a day , it is to be seen in the ordinance of the morning and evening sacrifices which were appointed to be as many more for the sabbath as for the other daies . upon the lords-day god is to be publickly served of the whole church in their several congregations , and all the particular members of each church are bound , unlesse they have some very just cause to come in due season to the congregations , and attentively and reverently to joyn with them , and continue so doing till the end , and that not only in the morning but also in the evening . secondly , the churches are then to make collections for the use and behalf of the poor and other acts of mercy , as the apostle appointed them to do in corinth , cor. . , , . and as he saith , he had ordained in all churches . these are publick duties . the private are some with reference to the publick to prepare for it , and make use of it before and after , fitting our hearts to hear by prayer and meditation , and the like , and by praying and meditation applying that to our selves which we have heard , as the bereans examined the doctrine of paul ; some again without such reference , as all holy exercises of singing of psalms ▪ prayer , meditation , reading , together with actions of mercy , in laying aside as god hath blessed us for the use of the poor , and in visiting and relieving the sick , comfortlesse , needy , and the like ; all which are acts as well of holinesse toward god , as of mercy toward men . especially we must know that it is our duty to meditate upon the great works of our creation and redemption , and our eternal rest in heaven , seeing the sabbath is given us as a memorial of the two former , and an assurance of the later , that being the excellent rest , our entring into which this holy rest doth point at and help unto . we must not onely keep the sabbath in the church-meetings and solemn assemblies ( though it be specially appointed for the publick worship ) but at home in our houses , levit. . . we must awake with god in the morning , begin with him , rise early , spend not much time in dressing of our selves that day , it is the sabbath of the lord , have holy thoughts while we are dressing our selves , pray to the lord to pardon all our sins , and to put us into a holy frame , and yet finish all this so soon that we may be with the first in the publick assembly . we may after the first sermon eat and drink , but for spiritual ends and purposes , that our bodies being refreshed we may be the fitter to serve god , but must take heed of spending too much time , or feeding too liberally , which may cause drousinesse . we must then season all with heavenly discourse , luke . from v. . to . we must not speak our own words . after the publick worship is ended we must call our families together and repeat what we have heard , and catechize them in the principles of religion , heb. . , . the fourth commandment , sing psalmes and pray . at night we should blesse god for the mercies of the day , lie down with a great deal of soul-refreshment , sleeping in the bosom of jesus christ. and this is the matter of the duties to be performed , the manner is to consecrate the same as a delight f unto god , with comfort and joy serving him on that day , as we do with comfort and cheerfulnesse follow our common businesse on the week dayes , as the prophet isaiah chap. . . expresly requireth . and call the sabbath a delight ] call , that is , make or count , an hebrew phrase often used in isaiah : sabbath ; some by it understand the extraordinary sabbath or day of fast , because in the beginning of the chapter there is an expostulation about it , levit. . . but the lord is now speaking of an entire reformation ; my holy day , the sabbath , agree not so properly to an arbitrary sabbath : a delight ] lxx thy delicate things , i. one of the choisest priviledges god hath given thee . these are common duties . the duty of superiours specially is to look to their inferiours , and at least to keep them from prophanation of the sabbath , and so farre as their authority will bear , to drive them at least to the outward celebration of it , by resting and by joyning in the publick exercises of religion , as the good nehemiah did cause the people to sanctifie the sabbath in his time , and forbad merchants to bring wares to ierusalem on that day , and as we see in the very words of the commandment , the governour is appointed to rest , and not himself alone , but his whole family . there is . no liberty granted more to the superiour then to the inferiour , but all of what state or condition soever must sanctifie the lords day . . every superiour standeth charged before god , not onely for himself , but for all those which the lord hath put under his government , that both he and all they sanctifie the lords sabbath or day of rest . ford on command . . this delight is spiritual in god as the proper object , and in the ordinances , as the onely means to lead us unto god , iob . . psalm . . . cantic . . . isa. . . reasons . . because the duties of that day are higher , we have then all the means of communion with god : . we have them in a more raised solemn way without any interruption , there is then a double institution , not only of the worship but the time . . it s a spiritual feast , a day of gods appointment , our recompence as well as our duty , neh. . . ordinances are fodinae gratiae , isa. . . . this day we come to remember the highest favours of god to the creature , to contemplate the works of creation , gods rest , and of redemption , christs rest , pet. . . and our own eternal rest , heb. . . the sabbaths of the faithful are the suburbs of heaven , heb. . . the lords supper is heaven in a map , luke . . mat. . . . many of the duties of the day are but spiritual recreations ; meditation is the solace of the minde in the contemplation of gods works , psa. . . singing of psalms is a vent for spiritual mirth , iam. . eph. . , . then god should be solemnly praised , ps. . , . . it is the temper of the people of god to delight in his solemn worship , psa. . cor. . . male concordat canticum novum & vetus homo . aug. psal. . , . psal. . . . delight in the sabbath is the best way to discharge the duties , . with comfort , delight sweetens all , how will men toil at their sport ? neh. . . . with profit , isa. . . god will not send them away sad which come into his presence with joy . means to delight in the sabbath : . labour after the assurance of the pardon of your sins . . solemnly prepare for the duties of the sabbath . . wean the heart from temporal pleasures , psal. . . & . . . esteem the sabbath a priviledge , that after six dayes of labour , god should appoint us a day of rest , he might have taken all our time . . treasure up the experience of former sabbaths , psal. . begin . . in case of deadnesse plead with your souls , as david doth psal. . shall i go with grudging in the highest communion that a creature is capable of . the fourth commandment then requireth , . preparation . . general , . diligence in our businesse all the week . . discretion in our businesse all the week . . moderation in our businesse all the week . . special , by fitting all things for the sabbath on the end of the day precedent . . celebration of it , which is both . common to all , for . matter , both to . rest from what labors . sports . who , all . how long , one whole day . . sanctification , to do all with delight publickly . privately . . manner . . special , to superiours , to look to inferiours . six arguments prove the commandment of the sabbath to be moral : . it was delivered to adam before the fall , when there was no ceremony , gen. . . which is not spoken by anticipation , but the context sheweth it was then sanctified to him , v. . . moses takes it for granted , it was known to be moral , and known before the law was given , exod. . . . unlesse this be moral there cannot be ten commandments , deut. . . . god would not put a ceremonial law in the midst of the morals , and urge it with more words , reasons , repetitions , and particulars , then any of the morals , as he doth the sabbath , exod. . , , , . . christ speaking of those daies when all the ceremonial law was dead and buried , sheweth the sabbath stands still , matth. . . . the prophet prophesying of the dayes of the gospel when christ should be revealed , isa. . . pronounceth a blessing on them in those times that keep the sabbath from polluting it , vers . . and putteth the keeping of the sabbath for the whole obedience of the covenant , vers . . which he would not do if it were ceremonial , sam. . . m. fenner on the command . there is one general way of breaking this commandment by denying the morality of this law , and cashiering it among other levitical ceremonies . indeed the sabbath is in part ceremonial , figuring both our rest of sanctification here , and glory hereafter , but that contradicts not the perpetuity of it , for it is not a ceremony leading to christ , and at his coming to determine , as appears matth. . . i came not to dissolve the law , vers . . he that shall break the least of these commandments , where each of the ten commandments is ratified , and consequently this fourth : luke . . they rested according to the commandment ; and luke writ that divers years after the resurrection of christ , the things were done after his death when all levitical institutions lost their power of binding , iames . . therefore the whole law and each principle thereof doth binde us under the gospel , as the time of instituting a particular date of time for the beginning of the sabbath of the old law , viz. in innocency . . the writing of it in tables of stone . . putting of it into the ark prove it moral . that term is not given to any other thing in the new testament , but to the supper , and the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , revel . . . this day was so sacred among christians , that it was made the question of inquisitors of christianity , dominicum servasti ? hast thou kept the lords-day ? to which was answered , christianus sum , intermittere non possum . i am a christian , i cannot intermit it . see act. . . cor. . . so much of the commandments of the first table enjoyning our duty to god ; now follow the precepts of the second table concerning our duty to our selves and our neighbours . chap. vi. the fifth commandment . honour thy father and thy mother , that thy daies may be long upon the land which the lord thy god giveth thee , exod. . . there are three things to be considered in it : . the subject , father and mother . . the attribute , honour . . the reason of the precept with a promise , that thy dayes may be long , &c. by the name of father and mother , first and principally those are understood of whom we are begotten , heb. . . not only father but also mother is expressed , least any should think that for the weaknesse of her sex , and the subjection of the woman , the father only were to be honoured , and not the mother . the precept is repeated , deut. . . & levit. . . where the mother is put first , because the childe begins to know her first . all superiours also are comprehended under this title , magistrates , gen. . , . ministers , king. . . & . . cor. . . masters of families , kings . . elders in years , act. . . tim. . , . yet god makes mention of parents : . that he might propound that superiority for an example which seems most amiable and least envious . for as in the negative precepts he useth odious words to deterre men from sinne , so in the affirmative he chooseth words full of love , by which we are to be allured to obedience . . the same at the first in the beginning of the world were both parents , magistrates , masters and schoolmasters . . he names parents , because their power and government which was the first is as it were the rule by which all others ought to be framed . hence all superiours are taught to carry themselves as parents , and all inferiours as children . he saith , father and mother , disjoyning them , to shew that there is a duty peculiar to both these persons . he saith not simply father and mother , but thy father and mother , therefore thou shalt honour the father , because he is thy father of whom thou art begotten and bred , therefore thou shalt honour the mother , because by her not without sorrow and pain thou wast brought into this life . whatsoever they be they are therefore to be honoured , because they are thy parents . the law-giver sets down the duty of the childe toward the father , and not the duty of the father toward the childe , because the affection of a father toward the childe is naturally greater , and hath lesse need of incitements then that of a childe toward the father , amor descendit non ascendit . it is proper to love , to descend not ascend , the reason is , because love began in heaven , god was the first that loved . charity , i say , begins in heaven , and descends on the earth ; and in this it differs from faith , which begins on earth and ends in heaven . the inferiour is commanded rather then the superiour , because the inferiour hath more cause to neglect his duty then the other , it is easier to be honoured then to give honour . . the attribute honour . the hebrew word in kal signifieth to be heavy , in piel to honour , because we do not esteem them as light or vile whom we honour . it signifies not only a right esteem of the excellency and prerogative of parents , and a right judgement of their person and office manifested also by outward signs of reverence , but love and obedience , and a readinesse to relieve them in their necessity . we honour men , when taking knowledge of that excellency which is in them , we bear our selves accordingly towards them . in as much as the unreasonable creatures also love their little ones , and are loved of them , the law-giver would have this natural affection ( which ought to be in a man ) of a more noble quality then that which is found among the very beasts . the beasts are capable of natural affections , but only man is capable of honour . . in some respect a man ows more affection to his wife and his children then o his father or mother , but in honour the father and mother have alwayes the preheminence . the honour due unto superiours of all sorts , is reverence of minde , declared by some civil submission , as of rising before them , and giving them the honour of speaking first . . the reason of the precept , that thy dayes may be long ▪ which promise if we respect the words in the hebrew , may be read two wayes : either so that thy dayes may be long upon the land which the lord thy god giveth thee , for then he did as it were give it to them after he had delivered them out of aegyptian bondage : or word for word , that they may prolong thy dayes , viz. thy parents , both readings have the same meaning , but this later hath a special emphasis , for it sheweth that with our parents after a sort is the prolonging of our life , that we may be the more incited to love and honour them . dayes ] signifies time , because a day was the first sensible distinction of time . god promised life in this commandment rather then any other kinde of blessing , because we received life from our parents , therefore life is promised to him which honours those from whom he hath received it . this commandment enjoyns the performance of all such duties as appertain to men in regard of their place , that is , which respect a special relation which passeth betwixt some men more then others in some special and particular bond , binding them mutually one to another . the summe of the commandment is to shew , what duties we owe one to another , in respect of their and our place , gifts and calling . this is made the summe of all the duties the childe oweth to his parents , honour thy father and mother , because this is the chief duty of all others , yea this is the fountain of all other duties a childe can performe , malachy . . deut. . . the duties required of the natural childe are comprehended under these three heads , reverence * , obedience and thankfulnesse . . reverence . this reverence must be both inward and outward , in the heart and in the behaviour . the inward reverence is commanded levit. . . ye shall fear every man his mother and father . god begins there where obedience is best tried . secondly , reverence in outward behaviour , as bowing to them , in standing bare , and putting off before them , in an humble and lowly countenance and behaviour , when the parents speak to them , or they unto their parents . . they must obey their parents , col. . . ephes. . . . in doing the things which they command if they be lawfull . . in quiet and patient bearing their admonitions and corrections , prov. . . & . . . they must be thankfull to their parents , which thankfulnesse consisteth in two things : . in relieving their parents when they be in want , gen. . . . in praying for their parents , tim. . . children must be obedient to their parents , so was david , sam. . . christ went down with his parents and was subject to them . reasons . first , it is a duty most * equal that they should be obsequious to them , by whose means they are , they were the instruments of thy being . secondly , it is a profitable duty , that is the promise , that it may be ●well with them , and their dayes may be long on the earth , a prosperous and long continuance upon the earth is the reward of dutifulnesse ; the rechabites were highly commended of god for their obedience to their parents , and received this promise from him as a recompence of their obedience , that ionathan the sonne of rechab should not want a man to stand before him for ever . thirdly , it is well pleasing to god , col. . . the bounds and limits of it . it must be a very large obedience , extending it self to all those things which god or some superiour joyntly over father and childe hath not forbidden . stubbornnesse and disobedience to parents much displeaseth god. when the apostle would ▪ reckon up the foul sins of the heathen , for which the wrath of god was manifested against them from heaven , he reckons among the rest disobedience to parents ; and when he would describe the ill qualities of those which should live in the later perilous times , he saith , disobedient to parents . the apostle also setteth forth childrens disobedience by a metaphor taken from untamed , head-strong beasts , that will not be brought under the yoke . the word therefore is not unfitly translated unruly : and it is somewhat answerable to an hebrew phrase given to disobedient children , viz. sons of belial , which is according to the notation as much as sons without profit ; or , as some will have it , sons without yoke ; that is , such children as refusing to be in subjection unto parents , are no way profitable , but work much mischief , and cause great grief . cursed be he that despiseth father or mother , and let all the people say amen . they must not so much as attempt to bestow themselves in marriage without the consent of their parents , gen. . . & . . exod. . deut. . . wives were given by their parents to all the patriarchs in the old testament . erasmus in one of his epistles speaking of levinus that got a wife , neglecting the counsel of his friends about it , and so proving unhappy , he saith , res calidè peracta est magis , quam callide , they should imitate what is good in their parents , ephes. . . though the consent of parents in second marriages be not absolutely necessary , yet it is to be thought fit and convenient , because children in some regard exempted from parents authority , do notwithstanding owe duty to them , and they are to testifie it by being advised by them in some sort in their after bestowing of themselves in marriage . elton on the fifth commandment . the duties of parents to their children are either in their tender years or riper age , common to both , or special . the fountain of parents duty is love . this is expresly enjoyned to them . many approved examples are recorded thereof , as a abrahams and b rebecca's , and others . reasons . great is that pain , cost , and care , which parents must undergo for their children ; if love be in them , no pains , cost or care , will seem too much . contrary to love in the defect , is want of natural affection , which is reckoned in the catalogue of notorious sins , rom. . . tit. . . in the excesse is too much doting upon children . parents are apt to exceed in their love to their children , and be extreme fond in their affection ; so eli , isaac to esau , iacob to ioseph and benjamin , david to absalom and adonijah . reasons . . affection is natural and grows in the heart it self , and so grows the bigger and stronger ; natural affections can hardly be moderated . . it is ancient , it comes into the world with the childe , nay begins when the childe is in the wombe . . it is much nourished , for it is the property of all , both affections and habits to grow very strong by exercise , and to wax mighty by frequent acts . but yet this fond affection is evil , . because it is an undecent thing for a man to suffer his reason to be blinded by his affection . . it is dangerous and hurtful , . to parents , in hindering them from doing that which is good for their childrens souls , and so causing them to neglect the best and most necessary offices of a parent , viz. to watch over them , to observe their faults and reprove them , and to beat down the corruptions that will be growing in them : it indangers the parents to sin against god , and honour their children above him , and to be too worldly for them . . to the children , they will grow bold on their parents love , and so much more carelesse of them . the parents common duty to their children in their tender years and childhood , is , . to instruct them in religion so soon as they are able to speak and have the least use of understanding , prov. . . ephes. . . god hath commanded parents to have a care of the souls of their children , deut. . . abraham had so , gen. . . . to give them correction , prov. . . & . . & . . & . . . to blesse them , so abraham did isaac , and isaac iacob , and he his children . the especial duty of the father is to give the name unto the childe ; of the mother , is to nurse up her own childe , if god hath given her ability thereunto , gen. . . sam. . . luke . . sarah nursed isaac , rebecca iacob , anna samuel . else the mother will not so ardently love the childe , nor the childe the mother , for her love increaseth by kissing it often at her breast . her milk ( which is but white bloud ) of which the childe consists , and with which it was nourished nine moneths in the wombe , is more familiar and natural to the childe , then that of another woman . he resembleth his nurse often in manners , mores animi sequuntur temperamentum corporis . plato gives this as a reason why alcibiades was so stout though he was an athenian ( which naturally are fearful ) because a woman of sparta , a couragious and valiant nation , was his nurse . tacitus writes that the germanes are among all nations great and valiant , because their own mothers , which are of great stature , do nourish them . a lamb sucking a goat , or a kid sucking of an ewe , change their fleece and hair respectively , say naturalists . see dr. willet on gen. . . and dr. gonge of domestical duties , on ephes. . . sect. . to . so much for the duties which parents must perform to their children in their tender years . now those follow which they must perform to them when they grow to riper age . . to bring them up in some profitable and lawful calling , by which they may live honestly and christianly ; so adam brought up one of his children in husbandry and the other in keeping sheep , both profitable and lawful vocations . adam in paradise is appointed to dresse the garden . see dr. gouge's domestique duties , ephes. . . § . . to . a vocation or calling is a certain condition , or kinde of life ordained and imposed on man by god for the common good . . to provide for the disposing of them in marriage , and that in seasonable and due time . . to lay up something for their children , cor. . . now follows the duties of servants and masters . first of servants . servitude came in by sin . conditio servitutis jure intelligitur imposita peccatori , nomen istud culpa meruit non natura . aug. de civit . dei. l. . c. . vide plura ibid. there are two kinds of servants : . such as were absolute , those that were conquered in war , the conquerour had an absolute power over their lives ; the apostle speaks of these col. . . and bids give to them that which is equal . . by compact and agreement , such as our servants are now . servants are with care and faithfulnesse , as in the presence of god , to bestow themselves wholly on the times appointed , in their masters businesse , coloss. . . , , . three things exceedingly commend a servant : . diligence . . obedience . . prudence and discretion . the former two belonging especially to a mans place as an inferiour , the third indifferently agreeing to every place , i shall handle the two first . first , a servant must be diligent in his businesse . seest thou a man diligent in his businesse , he shall stand before princes , not before men of lower rank . solomon speaks this principally of one in the place of a servant , if he be diligent he shall finde good contentment with men of best note , sam. . . to . such a one was the servant of abraham , which shewed so much care , painfulnesse , constancy , discretion , fidelity , in that great businesse of choosing his masters sons wife , as nothing could be more . such a one was iacob to laban , whom he served with all his might , ioseph to potiphar . reas. . because in so doing they will please god himself who is the authour of this subordination of men in the family , that some should be masters , some servants , therefore paul saith they must do it as to the lord , not to men ; and saith , of god they shall receive the recompence of inheritance . . for the quiet sake of the family , else he shall become like vinegar to the teeth and smoak to the eyes . . they must do it for their own sakes , because they shall live with most comfort , cheer and content themselves , as having the good will first of god , then of their governours , and the good esteem of all which do know them . he that is slothful walks on a thorn hedge and pricks himself . a sloathful servant is . a thief , he steals from his master wages , meat and drink , which he receiveth , but dischargeth not his work painfully . . a dissembler , an hypocrite ; if he allow this idlenesse he cannot be a faithful servant to god whom he never saw , who is not faithful to his master whom he sees daily . secondly , a servant should be obedient and dutiful , doing the things which his master appoints him , as the places before quoted in the colossians and ephesians shew . paul wished timothy to tell the servants that are under the yoak , that they must do service to their believing masters ; and he willeth titus to exhort servants to be obedient to their masters in all things , to please them well ; and peter commandeth servants to be subject to their masters with all fear , and that not alone to the good and gentle , but also to the froward . reas. . god hath communicated a great part of his authority unto masters , for the good of that little society and all which flow thence . . servants are placed in a lower room , in a place of inferiority and subjection , and so are bound to perform obedience , seeing in all places the superiour must rule , and the inferiour be ruled , or else neither superiour nor inferiour shall with any comfort enjoy the places allotted unto them by god. . servants do receive meat and drink , and as the case goes with us , also wages , at the hands of their masters , and these are badges of obedience , tying them necessarily to do service to them from whom they receive these recompences of their service . when servants are stubborn , unruly , masterful , this sin hath its original in pride and self-conceitednesse , they tread gods power and authority under feet in treading their master's . the masters duty consists in two things chiefly . first , in choosing good servants , such as be godly and of an honest and blamelesse conversation . reasons . . if the servants be not faithful to god , they will never be faithful to their master . . a wicked person is very contagious , and will infect the family with his lewdnesse . . he brings gods curse upon his masters state and family . secondly , in using his servants well . his chief duties are : . to use his authority and interest that he hath in the hearts of his children and servants , to draw them to go with him to the ministry of the word , sam. . . king. . . . he must use his skill and indeavour to make the ministry of the word profitable to his family by examining them , making things plainer to them , and applying them more particularly , matth. . . mark . . deut. . . a master was called by the ancient romans , pater-familias , the father of the family , because he was to look over all those of the houshold with a fatherly tendernesse , as being committed to his trust and custody . a master should reward a good servant . so ioseph's master set him over the whole family . a wise servant shall rule over a foolish son , and as he that dresseth the fig-tree shall eat of the figs , so he which attendeth on his master ( saith solomon ) shall come to honour . reasons . . this will incourage others to vertuous behaviour , when they see it so rewarded . . equity requires it , the equity of the judicial law binds us , the faithful servant must not go away empty ; all men will complain of a bad servant , few will requite a good one . so much for their duties that be further off from equality in the family , as parents and children , masters and servants . now those that are more equal are husband and wife , whose duties are either common to both , or more particular to either of them . the common duties are of two sorts : . in respect of themselves . . in respect of their families . for themselves , they owe to each other love , trustinesse , and helpfulnesse . . yoakfellows must love each other , the wife the husband and he her . the apostle commands husbands to love their wives and not be bitter to them , col. . . the heathens in their sacrifices to iuno the maker of marriages , took all the gall out of the beast , to shew that all bitternesse must be absent from that condition . a husband in that he is a man should be far from all bitternesse ; hence humane and humanity , the cords of a man , all these imply sweetnesse and facility . it is noted of elkanah , that he loved hannah , and isaac that he loved rebeccah , gen. . . and the apostle requires of women that they be lovers of their husbands and children , tit. . . reasons . . god hath joyned man and wife in many and neer bonds , they have one name , house , off-spring , one bed , one body , and should they not have one heart ? . this is necessary , . to make all the duties of marriage easie . . to make all the cumbers of marriage tolerable , such shall have trouble in the flesh , in regard of many domestical grievances , troubles from each other , children , servants . what a deal of misery had iacob in his married estate , and so david , therefore an happy condition in heaven is described to be that wherein they neither marry nor are given to marriage . i will in the next place shew , . what properties their love must have . . by what means it must be gotten and increased . their love must have three properties . . it must be spiritual , their affection must be grounded on spiritual respects , and shew it self in spiritual effects , it must be a love founded on gods will and commandment , which requireth them to love one another , that so it may be a sound and durable love , being grounded upon a lasting and durable foundation , and may be able to prevail against all difficulties and impediments . secondly , it must shew it self in all spiritual effects , of seeking the good of each others souls , and if they love one another because god commands it , they will love one another so as god commands ; that is , so as to respect the eternal good of themselves . . it must be plentiful , that is to say , for the measure exceeding all other loves , the husband must love the wife and she him , more then father , mother , children , brethren , friends , there being most neer bonds of union betwixt them , they are one flesh . let the husband so love his wife , even as himself , not meaning it as the phrase is used , when it is spoken of the love we bear to our neighbour , that he must love her with a love which hath the same properties that our love to our selves , for then there were no special matter in it , but they must love their wives ( saith a reverend divine ) even as themselves for measure , as much as themselves , as christ loved his church . . this love must be a binding love , limiting and tying their matrimonial affections and desires solely to each other . erre in her love continually , and let her breasts satisfie thee ; and , why shouldst thou , my son , imbrace the bosome of a stranger ? desire not the beauty of a stranger in thy heart . means of attaining this love are of two sorts , natural and spiritual : the natural are , sociablenesse and familiar conversing together in the same house , at the same table , in the same bed ; therefore god appointed that a new married man for the first year should not be sent abroad to warfare , or to any other publick service , but should remain at home with his wife , that so through the constant society of one whole year their souls might be inseparably united in affection . therefore those take a very bad course that dwell asunder , and fare asunder , and lie asunder , as for state and pomp is the custome of the greater sort of people . . spiritual means must be added to the natural , or else little good will be done , and these are two : . let them pray often to god to link their hearts together . . let them be frequent in performing all holy exercises one with another , and specially in praying one with and for another . spiritual exercises breed spiritual affection , and nothing is more binding then * religion . religious duties do both expresse and increase the image of god , and that is amiable . so much for love . now follow trustinesse and helpfulnesse , both which we will put together , as solomon doth , saying of a good wife , prov. . , . that the heart of her husband doth trust in her . and again , she will do him good and not evil all the daies of his life . god did make man and woman for the good each of other , her to be his helper , and him to be her guide . this trusty helpfulnesse must be to each others bodies , souls , names , and states . bodies , in the careful avoiding of all things whereby they may bring sicknesses or diseases each on other , and the willing and ready providing of all things that may continue health and recover it , as attendance , physick , and the like . souls , in shunning all such carriages as may provoke each others passions or other infirmities , and using all good means of loving advice and admonition to help each other out of the same . namely , in concealing each others infirmities , and keeping each others secrets . states , in joyning together in diligent labour , wise fore-cast , and vertuous thriftinesse . thus for themselves . now in regard of their families they must joyn together in the planting of religion amongst them , by instructing and teaching them , and by reading and praying with them , the man as chief , the wife as his deputy in his absence ; also they must oversee the waies of their family , by looking what is done by them , and seeking to redresse by admonishing and correcting what is amisse . in regard of children they are . to bear moderate affections toward them , rachel and hannah immoderately desired them , others mutter because they have so many . . to train them up in the fear of god ; solomon , who was the tender beloved , the darling of his parents , makes this the instance of their love , in that they taught him wisdome , and acquainted him with the laws of god. it was said of herod , that it was better to be his hog then his son . . to reprove and chasten them for their iniquities ; ely , a good man , came to a fearful end for neglecting this . so much for their joint duties . now the several duties of each come to be handled ; and first we begin with the wife , and then proceed to the husband . the wife ows in one word subjection , and this twofold , to the husbands person , and to his authority . to his person . . by acknowledging her self to be his inferiour ; god saith to eve , her desire shall be subject to her husband , and he shall rule over her . the female sex is inferiour to the male , and every woman , as a woman , is lower and meaner then a man , as the apostle proves , because the woman was after the man , and for the man , and she was first in the transgression , therefore she may not use ecclesiastical authority , not speak in the church as a minister : but to her husband , not as a woman onely , but as a wife , she is inferiour , and bound in conscience to be subject to his power and jurisdiction , for this is a word of eternal and constant truth , he shall rule over thee ; which she that will not yeeld to , is an enemy to god and nature , and cannot be a good wife . . she is to reverence her husbands person , both inwardly in heart , and outwardly . inwardly , ephes. . ult . she must fear him , not with a flavish but awful fear ; that is , she must have her soul so disposed to him , as to be afraid to offend or displease him . she must shew outward reverence also in her gesture , behaviour and speech . this is subjection to the husbands person . now to his authority . she owes . cheerful obedience to all his lawful commands , as the church obeys christ. . a quiet and fruitful receiving of his reprehensions , as the church also is patient toward christ. thus we have heard the wives duty . the husbands duties are : , wisely to maintain his authority , not so much by force as by vertuous behaviour , avoiding especially bitternesse and unthriftinesse . . he must wisely manage his authority : the end of using his authority must be the good , benefit , and comfort of his wife and family , for all government is by god ordained for the good of the whole , not the pleasure of the governour . the husband must use his authority to edification , and hearken to her when she speaks the word of god , as abraham to sarah , isa. . . . the things in which he is to use his authority , he is to command what is to be done , and forbid what is not to be done , and reprehend where she offends . . the manner of using his authority is with three vertues , wisdome , mildnesse , justice . . wisdome , in commanding nothing but what is useful and weighty , and grounded upon good and due reason . . in his reproofs he must choose fit time when he and she are calm ; and fit place , when none is present . . mildnesse or gentlenesse , rather perswade then command , if he chide her , let it be with compassion and without bitternesse . . justice , in willing allowing of maintenance to her according to his place and means ; in cherishing what is good , and seeking to reform what is evil . he must walk in all wisdome and knowledge , pet. . . he should be an example of judgement , gravity , holinesse , and wisely passe by many imperfections , because they are fellow-heires of grace : if there be not this wise carriage their prayers will be hindered , contentions hinder such duties . thus much for private persons , viz. parents and children , masters and servants , husband and wife . now follow the duties belonging to publick persons , which are either in church or common-wealth . in church , as minister . people . in common-wealth , as magistrate . subject . of ministers and people . the duty of the people . . they ought to reverence their ministers for the place in which god hath set them , isa. . . rom. . . . they ought exceedingly to love them , gal. . , . thess. . , . . they must obey their doctrine taught truly out of the word of god , heb . . . they must yeeld sufficient maintenance unto them , cor. . . rom. . . gal. . . tim. . , . the anabaptists deny that ministers may receive a stipend , so doth weigelius , he cals them , stipendiarios praecones . vide crocij ante-weigel . part . . cap. quaest . . . they must defend them against the wrongs of bad men , rom. . . the duty of ministers to their people . their duty is laid forth . by titles , as watchmen , ezek. . . labourers , matth. . . light and salt , matth. . , . shepherds , joh. . . good scribes , matth. . stewards , cor. . . nurses , thess. . . . in commandments , act. . . tim. . , . . he is to be a good example and pattern unto his people , in love , faith , patience , and in every good work , tim. . . pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk aright , gal. . . . he is to feed the flock diligently and faithfully , to divide the word of truth aright , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talk aright . matth. . . woe to me if i preach not the gospel . popish writers call our ministers in disdain , praedicantici . . to dispense the sacraments , go teach and baptize . . to go before them , and take heed to the flock . one saith , a good minister should have five properties : . be sound in the faith . . of an unblameable conversation , tim. . . acts . . . of competent abilities . . diligent and painful , verbi minister es , hoc age , was mr. perkins's motto . . not usurp the office , but be called in an orderly way , ioh. . . rom. . . ier. . . heb. . . papists say our ministry is a nullity , the separatists say it is of the devil and antichrist . there is first the inward calling of a minister , a work of gods spirit inwardly inclining a man to imbrace this function for the right ends , gods glory and mans salvation . not sufficient inward gifts of minde , of knowledge , learning and vertue , is the inward calling to the ministry , because all these things may befall such a one as ought not to undertake the ministry at all , as a king , but should sin grievously against god if he undertake that function ; yea all these may befall a woman , who may not be a minister ; i permit not a woman to exercise authority , or to speak in the church . . outward , to be appointed to this office by such who are intrusted with this care . paul left titus in crete to ordain elders ; that is , ministers . the nature of this call consists in two main things , election and ordination . thus much for those superiours which have authority in the church , and their inferiours . the superiours and inferiours in common-wealth follow ; and those are magistrates and subjects . the chief duties of the subject are honour and submission , command . . & rom. . . in heart to reverence , and outwardly to obey the magistrate . this honour and reverence includes within it a triple act . . of the minde , in a due estimation and valuing of their place and dignity . . of the will , in an humble inclination thereof unto them because of their excellency . . of the body , in outward behaviour and carriage towards them . good subjects must willingly obey the supreme and lawful magistrate . reas. . from the authority put upon him by god , he hath intrusted them with a portion of his own authority , and made him commander in his own stead ; in obeying him we obey god , if he abuse not his authority against him , and contrary to his will and the trust reposed in him . . from the end of government , the common good and the preservation of the welfare and society of the good . but . this obedience must not be absolute and illimited , god onely hath an authority over us , it is better to obey god then man. . so far must obedience be yeelded to their commands , as they do not evidently tend to the overthrow and ruine of the common society . subjects are willingly to pay tribute to a prince or state. david had tribute . rom. . , . render to caesar the things that are caesar's . reasons . . the state of princes needs such support and supply . . the fruit , profit , and benefit of his labours redoundeth to his subjects . . the duty of magistrates . . that there should be magistrates . . what is their duty . it is the will of god that some men should rule over others , sam. . , . civil magistracy is a divine institution , dan. . lat . end , prov. . . rom. . , . reasons . . god hath given some more eminent titles then others , they are called , the foundations of the earth , psal. . . the pillars and shields of the earth , pastors , shepherds , saviours , the stay of our tribes , cyrus my shepherd , fathers ; iob saith , i was a father to the poor . . gods appointment , by me kings reign , god led israel by moses , ruled them by judges and kings . . he hath given them authority , the judgement is not yours but gods. . he gives them ability to rule . in the heavens there are two great lights , and they not equal ; in the earth there is the lion among beasts , in the sea the leviathan among fishes , in the air the eagle among the fowls . god hath not equalled men in their naturals , stature , senses , in their intellectuals nor graces . government was necessary . . in innocency ; god appointed order among angels . . in the corrupt estate , societies need it for restraining evil , hab. . , . supporting good , else shame and fear , the curbs of sin , will be taken away . man is a sociable creature . . in the state of grace , tit. . . object . the apostle peter , pet. . . cals magistracy a humane ordinance or creature . sol. it is ordinatio divina secundum substantiam , humana secundum modum & sinem , it is divine in regard of the chief authour , but humane subjectively or objectively , because it is about the society of men , and finally because it was instituted for the good of men . magistracy in general is appointed by god , but the particular form ( whether monarchy , aristocracy , or democracy ) is a humane institution . crocius in his antiweigelius , part . c. . quaest . . proves that , verè fidelis magistratum potest gerere , and answers the arguments against magistrates . evil magistrates are a scourge to a people . a certain holy man , they say , expostulated on a time with god , why he had permitted phocas , being so cruel a man , to be emperour ? to whom a voice answered , that if a worse man could have been found , he should have been set over them , the wickednesse of the world requiring it . . the duties of the magistrate . zanchius saith there are three offices of a magistrate : . to ordain both those things which belong to religion and the worship of god , and to publick peace , honesty , and justice . . to judge impartially , or ( as the prophets speak ) to do justice and judgement . magistrates of all men should be just , sam. . . in regard of their eminent place , justice will secure them . . to punish evil doers with the sword , rom. . . casaubon in his commentaries upon polybius , reports of one hiero king of syracuse , that he obtained that large empire not by right of succession ( although in times past obtained by his ancestors ) nor by violence , but from the admiration of his vertue ; and that he administred that kingdome after he had got it , alwaies with clemency , dexterity , and faith , and lived about . yeers integris omnibus sensibus . it may be questioned how far the magistrate may use compulsory power for suppressing of heresies and grosse errors . . he must use no violent course till care be had of an information , tit. . . . in things indifferent , and matters of lesse moment , christian toleration takes place , rom. . . ephes. . . so far as it may stand with faith ( salva fidei compage , aug. ) . a grosse error kept secret comes not under the magistrates cognizance , cogitationis poenam nemo patitur , saith the civil law , while it is kept in . . errors according to their different nature and degree , meet with different punishments , ezra . . . blasphemies , idolatry , and grosse heresies , are to be put in the same rank with grosse breaches of the second table , because it is to be supposed , they sin against the light of their consciences , tit. . , . that therefore they are not punisht for their consciences , but for going against their consciences . baals prophets were slain , king. . . see exod. . . levit. . . magistrates ought not to plant or propagate religion by arms. the cruelty of the spaniards upon the indians is abhorred by all . true religion should be planted by true doctrine , instruction , example , but it may be defended by arms. mariana the jesuite saith , princeps nihil statuat de religione . but the publick magistrates chief care should be concerning god and the things of god , iob . , , . ezra . , , . it is prophesied of the new testament , isa. . . & isa. . . that magistrates shall be nursing fathers to the church . god promiseth zac. . . to cause the prophets , and the unclean spirit to passe out of the land. see ver . , . they are shepherds , isa. . . fathers of their country , the lords servants , rom. . . pollutions in doctrine and worship make way for the destruction of a state , and the ruine of the governours thereof , ezra . . magistrates are officers under christ the mediator , therefore as christs officers they must not onely do his work , but aim at his end . they must serve god not onely as men , but as magistrates . the connivance and toleration of magistrates in things of religion , hath brought in the greatest judgements and cruellest persecutions . the christian emperours connived at the arrian heresie , and when they got head , they more cruelly persecuted the orthodox christians , then the pagans or turks . iulianus haereticis libertatem perditionis permisit . aug. in epist. that is now stiled liberty of conscience . the insurrection of the arminians in the netherlands , and of the anabaptists in germany , is sufficiently known . object . this is to make the magistrates judgement a rule in matters of religion , and will subject us to a continual change . answ. there is a threefold judgement in matters of religion , . propheticum . . politicum , a magistrate must know how god will be worshipt . . privatae discretionis , as a man must believe for himself , so he must know for himself . object . . this is to teach men to persecute the saints . answ. persecution is suffering for righteousnesse sake , not for poysoning mens souls . the magistrate is not to determine matters of faith , there is one rule for him and the people , to the law and to the testimony , isa. . . but he ought to see that the rules of the gospel be observed , . none are to preach but prophets . . the spirits of the prophets are subject to the prophets , cor. . . so much for superiours authority . the superiours without authority follow , and their inferiours : which are either in gifts . age. duties of inferiours are : . to acknowledge their gift and reverence them for the same . . to imitate them . duties of superiours . they must use their gifts for the good of others , rom. . . thus much for superiours and inferiours in gifts , those in age follow . duties of younger persons to those that are ancient . . to conceive reverently of them , and to carry our selves respectively toward them , levit. . . duties of elder persons are : to give a good example , tit. . . and by a wise and grave carriage to procure reverence to themselves . the duty of equals , is to live together sociably and comfortably , not to exalt themselves above their fellows , but in giving honour to go one before another , rom. . . chap. vii . the sixth commandment . thou shalt not kill , or , thou shalt do no murder . this commandment respects the person of our neighbour , requiring us to procure his welfare and safety both in soul and body , and to avoid all kinde a of cruelty b , and unmercifulnesse . we are forbidden to do any violence , injury or wrong to the body and life of our neighbour , and commanded to defend , maintain and cherish the same . knewstubs lect. . on exod. . see more there . it enjoyns all such common duties as appertain to our selves and our neighbours , in regard of their and our person . the substance is , thou shalt by all good means procure , and by no ill means hinder thine own or thy neighbours personal safety . there is no lawful taking away of life but in these three cases : . of enemies to ones countrey in a just warre by souldiers appointed to that end . . by the magistrate . . by a private man in his own true and just defence . this commandment is set next to the former for two reasons : . because the lord having in that established degrees amongst men and humane societies , nothing is more necessary for the continuance and safeguard of humane societies , then that the life of man be preserved . . because murder commonly comes from the breach of the fifth commandment . cains murder came from a desire of superiority , because he thought himself not so greatly favoured of god as abel , so esau , so iosephs brethren . and it is set before the other four because the greatest hurt and wrong that can be done to a man is touching his life , iob . . death taking away a mans being simply which other wrongs do not . this commandment and the rest following are all negatives , and the lord beginning here with the greatest trespasse that one man can possibly commit against another , even murder , proceedeth by degrees downward , from a great offence to a lesser , till he come to the least desire that is in mans heart to covet any thing that belongs to our neighbour , and forbiddeth them all . he forbids here the killing of a man not of a beast or plant , as the manichees understood it ( vide august . de civit . dei , l. . c. . & . ) and that appears from the hebrew word , for ratsach agrees to man alone , whereas charag is used generally . our neighbour is the object of the second table whose life is provided for , all the interpretations of this law are referred to man only , yea it seems to be a repetition of the law given , gen. . . this word sometimes comprehends all the causes and occasions of murder , and all ill will conceiv'd against the life and health of my neighbour . therefore in this he treats of all those things which are called man-slaughter in the scripture . christ in matth. , , , , , . shews , that this precept is violated not by outward works only , but also by the inward motions of the heart , by words and gestures , anger , malice , envy and desire of revenge are the inward things that hurt and hinder the life of man. mark . . luke . . & rom. . . the sixth and seventh precepts are brought in , in an inverted order , thou shalt not commit adultery , thou shalt not kill . in the hebrew books they are constantly rehearsed in this order that they are placed in the decalogue , as matthew hath disposed them , chap. . . the transposition of them is free out of the tables of the law , where the things themselves onely are considered , and many precepts heaped together in one verse . . we are forbid to kill without any specifical determination either of persons , manner , number or instrument : for the law giver doth not say , let not the man kill ; or , let not the woman kill ; or , kill not thy father , kill not a citizen . thou shalt not kill publickly , thou shalt not kill with a sword or club ; or , thou shalt not kill many , but in general , thou shalt not kill , that killing in general may be understood to be forbidden . . the commandment being negative accuseth the corruption of our nature , by which we are prone to kill . the affirmative meaning of this precept is propounded in that epitome of the whole second table , to love my neighbour as my selfe . object . god commands abraham to kill his son isaac , gen. . . answ. god is an absolute soveraign over all the creatures , his law is grounded in his soveraignty , to give a law is an act of soveraignty , his soveraignty is not bound by the laws he gives , as he works miracles sometimes , and goes beyond the rule in natural things , the fire burns not , the sunne stands still , nay goes backward , so in moral things . . the will of god is the rule of goodnesse , iohn . . in actionibus divinis nihil est justum nisi quia volitum , therefore that may be a duty to one which is a sinne to another , and a duty at one time , but a sinne at another , as in circumcision . . divers acts in scripture declare that what is by a general rule a duty , may be sometimes a sin , and so on the contrary , gods immediate discovery was loco specialis mandati , as in that of ehuds stabbing eglon , moses killing the aegyptian , samsons killing himself , eliahs calling for fire from heaven , luke . . yet gods will is not changed though he change his commands . . this crosseth not the sixth commandment which forbids me to take away the life of my neighbour unjustly . . god had most holy ends in this commandment , . to shew that his soveraignty over the creature is not bound by the laws he gives , gods laws set bounds to us , not to him . . he did it to try the faith and obedience of abraham , heb. . . gen. . . that he might give to the world example of an experiment of the power of grace , it will obey not only in ordinary but in extraordinary cases , as god dealt not with iob in his afflictions according to a ruled case , iob . . to give the world an experiment of his patience . murder is a grievous sin , and will lie upon a mans conscience , as may be seen in the example of cain , abimelech , saul , absolom , and specially of iudas . clamitat in coelum vox sanguinis , & sodomorum vox oppressorum : merces retenta laborum . genesis . . & . . exodus . . iames . . there lived in the east a kinde of men called assassins , dwelling upon certain woody mountains under the subjection of a lord , that had no other name but the old or great of the mountain . this lord ( by the skilful making of a fools-paradise of carnal delights and pleasures wherewith he held his subjects bewitched ) had gotten such a hand of them , being very many in number , that they made him a solemn promise to kill all the princes that were adversaries to their religion : many of the christian princes in their voyage for the winning of ierusalem and the holy land , were much annoyed by them . therefore the italians and french have ever since ( for their sakes ) called all those that wilfully attempt or execute any murder , assassins . camerar . historio . medit. l. . c. . reasons . first , it is a most manifest sinne evidently discovered to the conscience of every man not alone by the clear prohibitions of it in scripture , but also by the very light of nature , as appears by the laws made against it in all common-wealths , and because it manifestly contradicts the most undeniable principle of practice , which is engraven in every mans heart , do as you would be done to . now it is certain every mans soul tels him that he would not have his bloud causlesly shed by another . secondly , the effects of murder are exceeding bad , the chief of them may be referred to two heads , injuriousnesse to many , mischievousnesse to the committer . first , it is extream injurious to god and also to men , to god in three respects : . it transgresseth his law and violateth his authority by doing that which he hath absolutely forbidden to be done . . in that it defaceth his image , for man was made after gods image , and doth yet retain some lineaments thereof ( as i may call them ) though very much blotted and bl●rred by his fall , yet such as should make every man to shew more respect unto them ) then in a rage or otherwise to cancel and demolish it quite , that which is yet in some degree a representation of the glory of god. . it usurps upon gods royal and divine prerogative , for as he alone can make a man , so hath he assumed to himself the priviledge or power of unmaking men , no man should adventure to do it without his special warrant and appointment . secondly , it is injurious also to men as well as to god , both to private persons , and also to publick . of private persons : first , the person murdered is wronged with a great wrong , and that which goes beyond all satisfaction , in that he is at once robbed of friends , and goods , and honours , and all the benefits of this life , which in the taking away of life are taken away from him , and he from them ; and also for that his soul is either deprived of that increase of glory which he might have had in heaven by the continuance of his life , if being godly he had lived , or else deprived of that possibility which during life remained to him if he were not yet godly . next the friends and well willers , brethren , kindred , wife , children of the murdered are greatly wronged , in that both their hearts are filled full of grief and heavinesse , for the untimely and violent death of one that was near unto them , and also deprived of all that good they had by him , or of all that they might have hoped to have enjoyed by his means if he had lived . furthermore publick persons are injured , both the magistrate , in that the laws and orders by him justly made are like mounds by an unruly beast troden down and broken ; and the whole common-weal , in that both the peace and quietnesse thereof is disturbed , and seeds of discord and enmity sown among the members thereof , for most times the murder of one breeds a quarrel amongst many that survive , and also a member thereof is cut away to the hindring it of that service which his sufficiencies either for the present did , or for the future might have afforded it . and lastly , a stain and blot is cast upon the face thereof , and that such a stain as cannot be washed away but by the bloud of him that did cast it on . it is also mischievous to the committer , exposing him either to a violent death by the hand of the magistrate , or to fearfull punishments * by gods hand , for the bloud-thirsty man shall not live out half his dayes , and to everlasting damnation at last , for murderers must be without unlesse repentance come betwixt . murder hath often been strangely discovered , by dogs , cranes , crows . see the theatre of gods judgement , chap. . psal. . . habakkuk . . and camera . histor. meditat. l. . c. . luther reciteth a story of a certain almaigne , who in travelling fell among thieves , which being about to cut his throat , the poor man espied a flight of crows , and said , o crows , i take you for witnesses and revengers of my death . about two or three dayes after , these murdering thieves drinking in an ●nne , a company of crows came and lighted upon the top of the house , whereupon the thieves began to laugh , and say one to another , look yonder are they which must revenge his death , whom we dispatched the other day . the tapster over-hearing them told it to the magistrate ; who presently caused them to be apprehended , and upon their disagreeing in speeches and contrary answers , urged them so farre , that they confessed the truth , and received their deserved punishment . see goularts memorable histories , p. , . to . self-murder is a great sinne , and a manifest breaking of this commandment . for as in all the other commandments the lord doth forbid men to wrong themselves as well as their brethren , so likewise in this , no man may sinne against his own honour and dignity , no more then against the honour and dignity of another . no man may defile his own body , nor waste his own goods , nor blemish his own name more then his neighbours , therefore neither may he kill himself . the killing of ones self is the highest degree of violating this commandment , because it crosseth the nearest of all bonds , and observes not the rule of charity there where most charity is due , for love should alwayes begin at home . . this fact crosseth the strongest inclination of nature and clearest principles of reason , for nature makes a man desirous of his own being , and studious of his own preservation . this is then contrary to the two strongest laws and rules of life , the law of god and nature . . the causes of doing it are very naught . first , it comes from extremity of pride and impatiency . he will not be at gods command , nor at his direction , nor be at all unlesse he may be as he will himself , and so it ariseth from an untoward mixture of high-mindednesse and base-mindednesse . base-mindednesse because he hath not strength enough of resolution to bear some evil which he feels or foresees : high-mindednesse , because he will not stoop unto the ruler of all things , to bear the burden which he layes upon him . . another cause of this sin is horrible despair , infidelity . a third cause of it is an enraged conscience , as in saul , iudas , achitophel . . the vehement temptation of satan taking advantage either of a melancholick constitution of body , or of the affrightments of conscience . thirdly , the effects of it are bad , for by this means a man wrongs god , himself and the world . he wrongs god first by breaking his commandment . . by defacing his image . . by leaving his standing wherein he was placed by him without and against his will. secondly , he wrongs himself , for he extreamly hazards himself to damnation , if not certainly casts himself into hell , for he runs upon a most palpable and fearfull crime , and leaves himself no leisure at all to repent of it . it is a hard thing to hope that he should be pardoned who willingly thrusts himself out of the way of repentance , and doth commit such a fault that we never read of any in scripture * that did commit it but damned reprobates . lastly , he doth great wrong to others also , his friends and well-willers , to whom he gives occasion of the greatest grief that can possibly befall them about the death of their friend , in that the manner of dying is so uncomfortably wretched . besides to all the world it leaves a miserable scandal , seeing all think and speak hardly of him that hath so done , and it leaves a bad example to others . sauls murdering of himself made his own armour-bearer do it . iudg. . . samson by publick calling as a judge , and singular divine calling , as a type of christ and deliverer of the church , did pull the house down on himself and the philistims , that by his death he might deliver unto death the publick enemies of the church , heb. . . besides , it cannot be said that samson killed himself , indeed he died with them , but the end he propounded , was not that he might die , but he sought revenge upon the enemies of god , which was the work of his calling , and that which was like to bring and procure it . as a zealous and diligent preacher , who by his pains and study in his ministery impaireth and spendeth his health and strength , cannot be said to be the procurer of his own untimely death , for he hath spent his strength in his calling to which end god gave it him . see elton on this command . and m. baxters saints everl . rest , par . . sect. . the heathen philosophers have adorned this fact , as cato is extolled for it , see therein the vanity of mans reason and wit that can fall in love and liking , yea admiration with such a monstrous wickednesse . amongst the donatists there were the circumcelliones * who gloried in casting themselves down from rocks , into the fire , or by yielding themselves to death other wayes , because it is written that the flesh is to be mortified , and he that hates his life shall finde it . with us the self-murderers are accustomed to be cast out in high-wayes , or else in places where none else are usually buried , and to have a stake knocked into them for the great horrour of the fact , and to warn others . helps against this sinne : . maintain the peaceable and pure estate of your consciences , this will make life sweet to him that hath it : . endeavour to confirm your faith in gods gracious promises both for pardon of sinne and deliverance out of all afflictions , for this faith will hold up the chearfulnesse of the spirit , and so make it able to sustain it self in all hard times . . labour for an humble and patient heart , be willing to bear any crosse . . take heed of carnal sorrow and discontent . . if this temptation begin to seize upon you , speedily reveal it , and carefully resist it by opposing the sixth commandment , and by hearty requests to god to keep you from murder . luther saith , he was so tempted to self-murder that he repeated this commandment three hours together . it is a question worth resolving , whether a duell or single combate be lawfull ? by a duell in this question every single combate , or monomachy , or fight betwixt two is not to be understood ( for so the necessary defence of ones own life against the invader of it should be called into question ) but onely that single combate which is directly and voluntarily undertaken upon compact , with the danger of killing or laming . that kinde of duell is simply to be condemned , both in the accepter and challenger , although the fault of the challenger be the greater . there are . publick combates undertaken in publick quarrels , as to finish a battel by duels , and so save bloud , there is no example found of this in all the holy wars of good men , therefore not safe . . it may seem to be a weaknesse in men to refuse the battell , for why should not every man be couragious as well as one ? but if the armies cannot agree to fight other wayes , they shall not offend in using such due●s , and he of the combatants which hath right on his side sinneth not that killeth the other , for he goeth armed with publick authority to do what he doth . secondly , private , undertaken in private quarrels , which is two-fold : . legal , such as the laws of countreys allow , as ours doth in some cases , when a man according to the law doth challenge his adversary in case of tryal of right or of appeal . this legal trial by combate seems unlawfull : . because in them the magistrate resigneth over his right to the subject , who is thereby made malicious and revengeful . . the scripture doth not at all lead us to any such triall , yea it forbids private men to meddle with the sword in their own causes , therefore the magistrate may not bid them kill one another if they can . . in cases of division a lot would do better then the sword , and would more easily and safely determine the businesse . . irregular and lawlesse , when one man of his own head for a particular wrong challengeth another , such challenges are sinfull , against the law of god , being meer acts of vain-glory and revenge , the laws of the * countrey which punish the doers of such deeds . . the law of nature , because they attempt to punish a little wrong with the greatest of all punishments , ubi morim●r homicidae , as st bernard expresseth it , occisor laeth●liter peccat , occisus aeternaliter perit . he that lives lives a murderer , he that is murdered dies a murderer , because he would have been one . two entirely loving brothers in italy walking one evening , and beholding the sky full of stars , one of them jesting said , utinam mihi tantum esset bovum , quantum in coelo stellarum , i would i had as many oxen as there are stars in the firmament : the other merrily answered ; utinam verò mihi pratum esset coeli amplitudine , i would i had a pasture as large as the element ; and then turning to his brother , saith he , ubi tuis bobus sis inventurus pascua ? where will you finde pasture for your oxen ? in tuo prato , said the other , in thy medow . his brother replied , quid si nollem ? what if i will not ? etiam te invito pascerem , said the other , i would have pasture there whether thou wouldst or no. and so differing , they grew to that passion at last , that they drew out their weapons and became each others murderer . object . a man is utterly disgraced if he decline the combate when he is challenged . answ. to a christian this should be enough , prov. . . & . . sin against god is more to be feared then shame amongst men , and true christianity is to be preferred before idle manhood . chap. viii . the seventh commandment . thou shalt not commit adultery . these two commandments the sixth and seventh are immediate to each other , and of the greatest cognation , for anger and lust work upon one subject , and the same fervour of bloud which makes men revengeful will also make them unchast . this commandment enjoyns the right ordering of our selves in regard of the power of propagation . some things it requireth directly , some indirectly . directly it commands some things inward , and some things outward . inward , it enjoyneth an ability to restrain that desire even in the very heart and the thoughts of it , that it be not excessive and vehement and inordinate , carried toward any whom god hath not granted particular leave and license to desire or to enjoy . the lord would have mans desires of this kinde cool and moderate , and so well ordered that they might be under the command of his own will , and subject to the power of his reason , arising no further , nor to none other then the lord shall give allowance : for seeing by his gracious gift mankinde is increased , and the increase of mankinde is the end of this action , and it is not fit that mankinde should increase , but according to his pleasure , therefore he would have the heart carried even in this matter , and able to hold its thoughts and inclinations in due compasse for object and measure . this grace is called continency in scripture , a power of keeping our thoughts from unlawfull ranging in this kinde , and this is the grace which the apostle commends , saying , we should be able to possesse our vessel , that is , our body , in holinesse and honour , and not in the lust of uncleannesse or passion of lust , as the gentiles . and this is the vertue of the heart : that of the outward man is double . . out of marriage . . in marriage . out of marriage , something is required in regard of the means inducing to this act , something in regard of the act it self . in regard of the things inducing to it in word and in deed . in word , modesty of speech , that is , an abstinence from all grosse and broad words and phrases either in speaking or writing , which have an aptnesse in them to provoke or satisfie this desire in our selves or others , and a care of using such phrases when we have need to expresse this action as may be farre from stirring up evil desires in us , even an affected purity of phrase , whereof we have clear example in the scripture . also in deed there is required a carefull holding of the whole body and all the members of it from all gestures and motions that may stirre up , provoke and incite this desire in our selves or others . secondly , in regard of the act it self there is required an utter abstinence from using that power so long as a man continues in single life , and a preserving our selves pure and untouched , as it is spoken of the virginity of rebekah , that she had not known man. and these be the duties out of marriage , now in marriage there are required , . a right contracting of it . . a right use of it . first , i say , a right contracting of it ▪ for it is not in the power of a man or woman whether they will marry or no , but if they cannot contain let them marry , for it is better to marry then to burn . if any man or woman finde themselves unable to hold their desires in due measure and compasse , they are then bound in conscience to pray to god , and use means to attain the help of a lawful yoke-fellow . if god have called any man to a single life in regard that he cannot attain an help this way , doubtlesse he will help and assist him in a single life , but when god leaves it at his choice , and gives him not the gift of continency , then doth he call him to another estate , and he must know that he shall sinne , if upon unbelief or worldly considerations he refrain from following gods ordinance . in contracting matrimony , he must proceed according to gods direction , in making a right choice of a yoke-fellow , and in making a right proceeding in it , not marry another of a contrary religion , nor within degrees of the consanguinity or affinity forbidden , or without consent of parents . some things are necessary for the proceeding , the agreement of the parties , and a contract ( as some hold ) which is a passing of the right of two fit persons either to other by a serious promise of marriage . there is likewise required a right use of matrimony , which consists in a communicating of themselves to each other in the marriage-bed , and a mutual dwelling and abiding together for that purpose ; and a total abstinence from all dallying behaviour toward any other whatsoever . this is the chastity of the married estate , and these things are directly commanded . indirectly there are commanded in regard of our selves : . shamefac'dnesse . . temperance . . painfulnesse . . shunning occasions ▪ of time , place and company that may solicite . in regard of others , sober and modest carriage and attire . first , shamefac'dnesse is a disposition whereby a mans heart irks and refuseth to give him leave for blushing to do any act that may savour of uncleannesse , chiefly in the presence and sight of others , a great curb to restrain lust , and must be maintained , the contrary being condemned in the leud woman , that she had an impudent countenance , and shamed not to utter her evil passions . secondly , painfulnesse is a constant attendance upon the works of a mans calling , whereby one is so imployed that he hath no leisure to be inordinate this way . thirdly , temperance is moderation in meats and drinks , framing our selves to such a measure and quality or way , as may be most fit to give strength to the body without increasing evil desires ; and for shunning evil company , places , times , who cannot tell what it is , and how needfull , that hears salomon giving warning of the corner of her house ? the last thing is a sobernesse and modesty of carriage and attire , such as may expresse gravity , and a disposition farre from willingnesse to be that way either assaulted or overcome . these be the duties which this commandment requires , it forbids many sinnes . some things it forbiddeth directly , some things indirectly . directly it forbids some things inwardly , some things outwardly : inwardly it condemns inordinate lust . lust is inordinate in three respects : . for the degree of it . . for the object . . for the end. for the degree , when it comes to be burning , that is , a desire so sharp and eager , that it is not under the power of will and reason , yea that it detains the soul under its tyranny , and makes the will to runne along with it so vehemently that all other thoughts and desires are almost devoured by it . for seeing the action is a mean action and shamefull , and a meer bodily action , and doth not essentially pertain to the felicity of man , therefore the desire of it should be moderate , and give place to other more necessary desires ; but when it wastes the soul , takes up all the room to it self , consumes all holy inclinations and desires , and carries away the soul with a kinde of irresistible violence , this is sinfull and displeasing to god , though it be not directed to any particular person , but much more when it is to a particular person , which is that thing men usually call being in love with some body , as amnon and iosephs mistress were sick with their lust after others . when lust grows so violent that a man cannot represse it without distemperature and unquietness of minde , when it wins the consent of his will to evil , and carries his desire headlong , then it is sinful , and this is that the apostle means by the passion of lust . secondly , this inclination is inordinate for the object , when it tends to one whom god hath not authorized a man to desire , viz. any but that woman who is at least in the mutual purpose of both sides with the allowance of superiours assigned to be his wife , for god hath limited the desires of a man to one woman alone , and of a woman to one man alone , and he that is destitute of a yoke-fellow may lawfully wish that he had such a single woman to his wife , and having hers and her friends consent may lawfully desire in due time to enjoy her , neither are those inclinations which he shall finde toward her in the interim betwixt the motioning and consummating sinfull , but all desires assented to that one would put in practice if he had means towards any other , but a party to whom he is thus interessed , are sinful and wicked ; for he that looks upon a woman to lust after her , hath committed adultery with her already in his heart . thirdly , there is an inordinatenes in lust in regard of the end , when a mans desires of that way tend not to the lawful ends of procreation , and of preventing fornication , but alone to the pleasure of the action , and satisfying the voluptuous motions of his heart without any more ado . for this is to be brutish , the unreasonable creatures that have not capacity to conceive of the end of their actions , are carried to them by a kinde of violence , a strong motion in which the pleasure of their senses over-rules them , but man should not be so sensual , yea his desires should be ordered by his reason , and he should know and consider why he desireth any thing , and be carried in his desires by right motives and inducements . these be the disorders of lust , or desire of generation , in regard of the measure , object , and end thereof . now follow the outward disorders , in word and deed. in a word , all wanton and uncleanly speeches , phrases , songs , that may be and is called wanton , which tends to satisfie unlawful lust in ones self , and to provoke it in another . words that may enkindle and enflame , grosse words , tales of unclean acts , and sonnets that have such a kinde of description of those actions as tend to set the minde on fire with them . this is that which the apostle cals rotten communication , when he saith , let no corrupt or rotten communication come out of your mouths ; and again , it is a shame to name the things that are done of them in secret . when a man talks of any impure action with delight , when he maketh mention of any impure part or deed with intent to stirre up others , especially when he doth sollicite another unto this deed by such speeches or means ; this is an horrible sinne , for nothing then stands betwixt words and deeds , but want of opportunity . this is the breach of this commandment in word . now follows the breach of it in act or in deed. and that is in regard of things leading to the action , or the action it self . . in regard of things leading to the action there is wantonnesse or lasciviousnesse , so the scripture cals it , in the several parts of the body , the eye , the ear , the foot , the hand . and . in the whole body , as all impure imbracings and kissings , which is called by the apostle dalliance or chambering , and mixed dancing * of men and women , especially if it be a wanton dance with a wanton ditty . thus is this commandment broken by actions leading to the leud deed . now by the deed it self , either out of matrimony or in matrimony . out of matrimony by two sins : . uncleannesse . . fornication . uncleannesse is all strange kinde of pleasure by this act where it is done otherwise then according to the rule of nature , this is either with others , or with ones self . there is a self-pollution : . speculative , in wicked and unclean thoughts , therefore god is said to be the searcher of the heart and reins , which are the center of those lusts , matth. . . . practical , in unclean acts . some divines say , polluting of ones self is a greater sinne then the polluting of others , because it is against a greater relation , but in polluting others they pollute themselves , therefore that is the greatest sinne . fornication is , when two single persons that have not entred into a covenant of marriage do abuse each others bodies . it is called fornication * à fornicibus in quibus romae solebant meretrices prostrare , from the vaulted houses where such strumpets used to prostitute themselves . cor. . the apostle hath several arguments there to prove fornication to be a great sin , vers . . . it crosseth the end of gods creation , the body is not for fornication , but for the lord. a third argument is drawn from the glorious resurrection , vers . . glory and immortality shall be put on the body , therefore it should not be polluted here . a fourth argument is drawn from the spiritual relation between the body and jesus christ , it is a member of his mystical body , ver . . a fifth from the spiritual union between the body and the lord , vers . , . a sixth from the intrinsecal pollution that is in the sinne of fornication above other sins , vers . . no sins are more against ones own body . a seventh argument is taken from the inhabitation of the spirit in them , vers . . they are dedicated to the lord , no unclean thing might come into the temple when it was dedicated to the lord , cor. . . the eighth is drawn from the voluntary resignation that the people of god have made of themselves , soul and body unto god , ye are not your own , vers . . therefore gods , it is an act of justice suum cuique tribuere . the ninth is drawn from the act of redemption , v. . you are bought with a price . christ hath purchased the body as well as the soul , therefore you should gratifie god with both . it is a fearful sinne , no fornicatour shall enter into the kingdom of heaven , cor. . . & . . reasons . . it is a cause of many other sins , prov. . . . a punishment of other sin ▪ , eccles. . . prov. . . rom. . , , . . it is directly opposite to sanctification , thess. . , , , . . no sinne is committed with such delight and pleasure as this is , and therefore it must bring in the end more bitternesse to the soul , therefore the scripture speaks so often of the bitternesse of this sinne , heb. . , . iob . . these tricks of youth will be bitter to men one day , prov. . , . eccles. . , . see iob . . prov. . , . heb. . . rev. . . the turks thus punish whordom , they take the pa●ch of a bea●● new killed , and cutting a hole thorow , thrust the adulterers head in this dung-wallet , and so carry him in pomp thorow the streets . some countreys punish it with whipping , others with death . the punishment which in the old testament was appointed to be executed against it by the civil magistrate , was death , levit. . . thus is this commandment broken out of marriage ; in marriage it is broken by the married in regard of others or themselves . in regard of others by the sinne of adultery , which is coming near another mans husband or wife ; for whoremongers and adulterers god will judge ; and those that do such things shall not inherit the kingdom of heaven . he that committeth this sinne doth his neighbour greater wrong then if he had robbed and spoiled him of all other his goods and possessions whatsoever . therefore the lord in the decalogue hath placed that commandment as a greater before that of theft , and salomon prov. . , . maketh the adulterer farre worse then a thief , because he may make satisfaction to a man for the wrong he hath done him , so cannot the adulterer . that is a dreadful text , prov. . . the mother of peter lombard the master of the sentences , and gratian the collector of the decrees , and peter comestor an authour of school-divinity , was but a whore , and she being near unto death confessed her sinne , and her confessour reproving the crime of her adultery committed , and exhorting her to serious repentance ; she answered , she confessed adultery was a great sinne ; but when she considered how great a good followed thence , since those her sons were great lights in the church , she could not repent of it . a papist in queen maries time taken in adultery in red-crosse-street , said , yet i thank god i am a good catholick . sylla sirnamed faustus , hearing that his sister had entertained two adulterers into her service at once , which were fulvius fullo and pomponius , whose sirname was macula , he put it off with a jest upon their names , miror ( inquit ) sororem meam maculam habere cum fullonem habet . of this sinne there are two kindes : first , single adultery , when one alone , either man or woman is married , and the other not married , as if ioseph had abused his mistresse , here if the woman were either married or contracted , both were to die : if the woman be single we reade no law of death : there is also a double adultery , when both the man and woman are married , as david and bathsheba which deserves death also by the law , so married folks do break this law in regard of others . also secondly , in regard of themselves , both for the entrance into matrimony and use of it , for entrance by a sinfull choice , and a sinful proceeding . choice , if one choose one within degrees prohibited , as he in corinth his fathers wife , his step-mother ; or one formerly contracted , and not justly severed from another . also for manner of proceeding , when it is without consent of parents , such a marriage is unlawful . and so much for the breach in the entrance , in the use it is by aversnesse to each other , and by abuse . these are the things directly forbidden in this commandment , indirectly there are forbidden all occasions of filthinesse , and all appearances of it : occasions to ones self and others . to others by garish and overcostly attire , especially the manner of the attire when it is light and fantastical , also by impudent and immodest carriage . occasions of lusts to ones self are chiefly three : . idlenesse and sloth , when men do give themselves leave to neglect their calling ; this we have examples of in sodom , david , and this the heathens by light of nature have discovered , quaeritur , aegystus quare sit factus adulter : in promptu causa est , desidiosus erat . secondly , intemperance provokes and nourisheth lust , whether it be in meat or drink , the sodomites after fulnesse of bread fell to strange flesh , especially drinking wine and strong drink to the inflaming of the body . drunkennesse and uncleannesse commonly go together , hosea . . ephesians . . iames . . pet. . . reasons . . the body is enflamed , and the minde then made uncapable of those wise and holy considerations which should resist satans temptations ; wine takes away the heart , the reason , turns a man into a swine , and then into a goat or horse . . intemperance banisheth modesty which is the keeper of chastity , prov. , , . tit. . . thirdly , another occasion of lust to ones self is indiscreet venturing upon solitary places , chiefly in the dark , and conversing with such persons as a man findes himself inclin'd unto in this affection , for then is a man out of gods protection , then the angels cease to guard him , and the spirit to confirm him . these be occasions of evil , appearances also are light behaviour , light attire , suspected company . lust is , . unseemly for man , it makes us unlike god and the holy angels . alexander knew by two things that he was not god , by his lust and sleep . . it makes us unlike christians and like heathens , thess. . . the turks keep their festival-day on venus-day , and the happinesse they did look for is a paradise of bodily pleasures , nay this makes you like the beasts . . full of vanity , it doth not satisfie , ezek. . , , . messalina was tired but not satisfied with her lust . . full of vexation , how many are the fears , jealousies and quarrels , in the pleasures of lust ! chap. ix . the eighth commandment . thou shalt not steal . the sixth commandment gave charge for preservation of mans life , the seventh for the honesty and chastity of the body , to keep it holy and undefiled ; now the lord cometh a degree lower , and sheweth , that he doth not onely care for our lives and for our bodies that they may be kept holy , but also for our goods and cattel , our corn , our wares , our gold and silver , and whatsoever they have , that they may be in safety . this commandment enjoyneth men a due carriage in regard of worldly goods . this carriage is . inward , in judgement , will , thought , affections . . outward , which concerns the goods of every mans self and of others . for our own goods , in regard of getting , keeping , using . for getting , here is required the having of a lawful calling , and using it lawfully , with diligence , discretion , cheerfulnesse and moderation . for keeping , is required thrift ; for using , liberality . now for the goods of others , there is required justice ; that is , the vertue of giving every one his own . the common rules of which are , do as you would be done to , and , serve each other in love ; and the parts are , truth and fidelity , plainnesse and equity . there are several kinds of iustice. . commutative , consisting in a right exchange of one thing for another ; the principal sorts of which are , . buying and selling . . setting and letting , with taking . . borrowing and lending . . hiring , and labouring for hire . . partnership . . distributive iustice stands in a right division and parting of things ; all things civil , in four chief things , matter of law about meum and tuum , publick lands and stocks , publick payments and forfeitures , and in things sacred . things profane and common , wherein we have to deal with man , must be rightly distributed ; and so must things sacred , wherein the lord of heaven is interessed . but one * observes , that it is an error to be noted among the expositors of the decalogue , that they rank sacriledge as a sin of the eighth commandment , when it is a sin of the first table and not of the second ; a breach of the loyalty we immediately owe to god , and not of the duty we owe to our neighbour . to steal or alienate that which is sacred , is to rob god not man , for he is the proprietary of things sacred , mal. . , . he that commits this sin , indirectly and by consequent robbeth men too , viz. those who live of gods provision . iulian the apostate robbed the church of the revenues thereof , and took away all contributions to schools of learning , that children might not be instructed in the liberal arts , nor in any other good literature . he exaggerated also his sacriledge with scornful jests , saying , that he did furth●r their salvation by making them poor ; seeing it was written in their own bibles , blessed are the poor , for theirs is the kingdome of heaven . all manner of stealing is expresly forbidden , ier. . . ephes. . . theft is a taking away secretly of another mans goods , the owner not knowing of it . one is guilty by consenting and agreeing with a thief , rom. . or giving him counsel , or hiding his fact . this is so peculiar a sin in servants , as the latine words which now signifie theeves , did at first signifie servants onely , as fur was , a servant . quid facient domini audent cum talia fures ? so latrones , robbers , were first those which did à latere stipari . object . god commands the israelites to borrow of the egyptians , exod. . . to borrow and not to pay is a sin against this commandment , psal. . . answ. . the use onely of things is in us , the propriety is still in god , sam. . . hos. . . therefore god may take away one mans estate , and give it to another . . the egyptians had forfeited what god had given them , therefore it was just with the lord to take it away . . he might do it not onely as an act of vindicative justice to the egyptians but as an act of remunerating justice to the israelites , there being no magistrates to do them justice , and reward them for their service , gen. . ▪ . . the hebrew word there used , signifies to ask or desire , and iunius and ainsw . on . . render it not to borrow . it may be questioned whether it be just to punish theeves with hanging , when the law of god hath not appointed this punishment , exod. . some therefore think our law hath been too severe that way , and too remisse in case of adultery . chrysostome saith , ubi damnum resarciri potest non est homini adimenda vita , yet by the law of moses , he that stole a man , though he could restore him , was punisht with death . but there is no comparison ( say some ) between goods and the life of a man : yet those thieves that either assault a mans person on the high-way , or break open a mans house to rob him , are great * offendors . draco the law-giver of athens appointed death to be the punishment of theft . solon mitigated that rigour , and punished it with double restitution . the locrians put out his eyes that had stolne ought from his neighbour . the hetrurians stoned them to death . there was no common-wealth where this sin was not highly detested , and sharply punished , except the lacedemonians , where it was permitted and tolerated for their exercise of warlike discipline . mr. gage in his survey of the west-indies c. . saith , in nicaragua they adjudged not a thief to death , but to be a slave to that man whom he had robbed , till by his service he had made satisfaction : a course ( saith he ) truly more merciful , and not lesse just , then the losse of life . mens excuses for it . first , it is but a small matter . . thou art the more to be condemned ; is it but a little matter , and wilt thou venture that which is more worth then all the world , thine own soul for it ? . thou then maist the better forbear it . . hadst thou a tender conscience it would much trouble thee ; austin was troubled for his stealing of apples when he was a boy , and this he records in his confessions too , he thought it so much . . by this little the devil will carry thee to greater , it may be in consequence great , a great tree groweth from a little mustard-seed . secondly , they do it for necessity . solomon saith , if a man steal for necessity , men will not much condemn him ; but he speaks it comparatively with the sin of adultery ; there can be no necessity to sin , though when a man steals that hath enough , it is a greater offence . thirdly , they have enough from whom they steal . this doth not therefore warrant them to pervert all right and justice , as if they were magistrates , or god himself , to appoint how much every one should have . fourthly , they do it secretly , they shall not be known nor discovered . god and thy own conscience are enough to manifest it to all . chap. x. the ninth commandment . thou shalt not bear false witnesse against thy neighbour . hebr. word ●or word , thou shalt not answer about thy neighbour a testimony of falshood . that is , thou shalt not answer in judgement ei●her for or against thy neighbour falsly . the word [ answer ] is sometimes in scripture taken more generally for [ speak ] as prov. . . matth. . . and so it is here to be taken ; as if it had been said , thou shalt not speak any thing whereby thou maist hurt the good name and credit of thy neighbour . the former commandment was concerning our own and our neighbours goods : this requireth , that we hurt not our neighbours nor our own good name , but ( as occasion shall be given ) maintain and increase it . by neighbour he understands any man , for every man is neer to thee by nature , of the same blood and flesh , act. . . isa. . . the secret and inward breach of this commandment consisteth in ungrounded suspition , and unjust judging and condemning of our neigbours , contrary to the expresse commandment of our saviour , matth. . . the outward breach of it is either without speech or with speech . without speech , either by gesture or silence . by gesture , when one useth such a kinde of behaviour as tends to vilifie , mock and disgrace his brother , psal. . . by silence , when one holds his peace , though he heareth his neighbour slandered , and he can testifie of his own knowledge , that the things spoken are false and injurious . by speech this commandment is broken , either by giving or receiving . by giving out speech either true or false . one may slander another by reporting the truth , if one speak it unseasonably , and his end be evil and malicious ; this was doegs fault , sam. . . in speaking that which is false , either concerning ones own self or another . concerning himself . . in boasting and bragging , rom. . . . by excusing those faults we are charged with , or are guilty of . . by * accusing , as when men in a kinde of proud humility will deny their gifts , with an intent to get more credit . so much for breaking this commandment , by speaking that which is false concerning themselves . now it follows concerning others , and that is either publick or private . publick , when the magistrate or judge passeth false sentence , in any cause that comes to be heard before him . herein also may counsellors offend , when they uphold and maintain an evil cause for their fee. witnesses also do offend this way , when they come before the judges , and give a false and lying testimony . this is a hainous sin , as appears by the punishment , deut. . , . . private , either in unjust accusing , or unjust defending . that unjust accusing privately is called slandering and back-biting ; when one will speak ill of his neighbour , and falsely behind his back . the causes of detracting or back-biting are : . want of consideration of our selves , gal. . . we are not humbled for the world of corruption that is in-bred in us . . uncharitablenesse and malice , iam. . a malicious heart and reviling tongue go together . . pride and envy , the pharisees could not give our saviour one good word , because of their en●ie against him , whose way , doctrine , and conversation , did contradict and obscure theirs . . an hypocritical affectation of holinesse above others , ex hoc uno pij sumus , quod alios impietatis damnamus , so the pharisee dealt with the publicane , so the papists traduce us as vile , they are the onely saints . there are divers waies of back-biting or detracting . . to impose falsely a fault upon the innocent party , as when the pharisees charged christ , that he was an impostor and wine-bibber ; so when potiphar's wife forged that tale against ioseph , that he would have been naught with her . psal. . , . . when it is a true fault , but secret , and they divulge it , matth. . . they should first inform the party , to see whether he will be humbled or no , publish it not in ashkelon , nor tell it in gath. . when they augment their faults , and make them worse , lev. . . . when they deny their good actions to be done well . . when they interpret doubtful things in the worst part ; charity is not suspicious , ier. . . . when they acknowledge their good things , yet not heartily ; to praise coldly is as bad as a vehement dispraise . it is hard to tell ( saith bernard ) whether the detractor or he that hears him willingly shall burn hotter in hell , the one hath the devil in his tongue , and the other in his ear , prov. . . psal. . . thus this law is broken by unjust accusing . . it is broken also by unjust defending of wicked men and bad causes , when one will use his wit , credit , and testimony , to grace evil men and dishonest causes , prov. . . & . . chap. xi . the tenth commandment . thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid servant , nor his oxe , nor his asse , nor any thing that is thy neighbours . thou shalt not covet ; that is , thou shalt not inwardly think on , and withall have thine heart inclined to with pleasure and delight , and long after ▪ that which belongs to another or others , one or more , to his or their losse or hinderance , or misliking , though they will give no assent to get it or to seek after it . the word neighbour is here to be taken as in the ninth commandment ; for any one of the same flesh , and of the same nature , which is any man or woman whatsoever . house ] this is put in the first place , not because it is more dear and near then the wife , but because this injury in desiring the house , extendeth it self to the husband , to the wife , to the children and servants ; yea to the beast also and cattel . the hurt thereof is more general then of the rest , therefore it is placed in the first place . nor his wife ] this is added as the next chief thing , in desiring whereof our neighbour is grievously wronged , nor his man-servant , nor his maid-servant ] god sets down the servants before the cattel or any other wealth , because they are more to be accounted of then riches . nor any thing that is his ] the lord comprehends in these words every thing , how small soever in our account , that belongs to our neighbour . this commandment is no where repeated in the gospel by our blessed saviour , but it is inserted in the repetition of the second table , which s. paul mentioned to the romans . the thing here forbidden ( saith dr. abbot against bishop ) is lust and concupiscence , as the root and fountain of all sin and wickednesse ▪ and therefore the apostle setteth down for the whole effect of this commandment , thou shalt not lust , rom. . . and calleth it often , the commandment , ver . , , . to note that it is but one commandment , which saith , thou shalt not lust . he exemplifieth lust in the commandment by some objects , leaving the rest to be understood ; but if we will divide the commandment of lusting , because the things are divers which are lusted after , there must be a necessity of making more commandments , because as there are lusts tending to covetousnesse and lechery , so there are also which tend to disobedience , to lying , and slandering , and such like . whereas the papists make the ninth commandment , thou shalt not covet thy neighbours wife , and the tenth , thou shalt not covet thy neighbours house , which order may not be broken according to their division ; yet moses himself alters it exod. . . though deut. . . it be so ; which indifferent placing of those two branches , infallibly prove that they are not two commandments , but one onely . although thou shalt not covet , be repeated , yet lyra witnesseth , that according to the hebrew , one commandment onely is contained . this last commandment ( saith mr. dod ) forbids the least thoughts and motions of the heart against our neighbour , though there be neither consent nor yeelding of the will. and requireth such a contentednesse with our estate , as that we never have the smallest motion tending to the hurt of our neighbour in any sort . yea , that we have such a love of our neighbour , as never to think of him , or any thing belonging to him , but with desire of his good every way . to covet ( saith he ) in this place signifies , to have a motion of the heart without any setled consent of will. the first motions unto sin are here forbidden , though we never purpose or consent unto them . mr. lyf . principles of faith and good conscience . the summe of the tenth commandment ( saith master downame ) is , that every one rest fully pleased with that portion which god seeth good to bestow upon him , rejoycing and taking comfort in it whether it be great or small , heb. . . tim. . . phil. . . the contrary whereof is covetousnesse , longing after that which is our neighbours , or none of ours , though it be without seeking of any unlawful means to come by it , as ahab did , king. . ▪ this commandment ( saith he ) hath commonly another sense of forbidding onely the first lusts and motions of sin , but the words are evident . the rest of the commandments of the second table have all of them a common and familiar understanding , such as every man at the first hearing doth conceive . this therefore must have the like . the law ( say the talmudists ) speaketh according to common use . let any man indued onely with reason and understanding be asked what this should mean , thou shalt not covet thy neighbours house : he will certainly answer , we must be content with our own . . the hebrew word that moses hath deut. . . signifies to long after a thing , and to have ones teeth water at it , so it is used micah . . and in many other places . . the particular instances , thy neigbours house , wife , man-servant , maid , oxe , asse , or any thing that is his , declare manifestly , that goods and possessions are the proper subject of this commandment , for which cause , exod. . . the wife of our neighbour ( his most precious possession , prov. . . ) cometh not in the first place , but is set in the midst of other possessions , that by the very marshalling of the words it might appear that this commandment reacheth not to the desiring of ones wife for filthinesse and uncleannesse sake . . the order of the commandments going by degrees from the greater to the lesse , and so continually falling , till you come to this sin of coveting , which is the first step and beginning of all wrong and deceit , and yet differeth in nature from them both . . the corruption both of nature and desire is forbidden in every one , so as this cannot be restrained to a several degree of sin , but a differing and distinct kinde of sin from those that went before . . our saviour christ , the best interpreter of the law , doth so expound it , mark . . when reckoning up all the commandments of the second table , in stead of thou shalt not covet , he saith , thou shalt not deprive ( or , bereave a man of ought he hath ) that is , covet or desire to have any thing that is his , though it be neither by wrong nor fraud , which two are forbidden in the words next before , but rest in that which god hath given thee . mr. lyford therefore adds , the particular coveting here forbidden is discontentednesse with that we have , wishing and longing after that which is anothers . christian contentation is the inward quiet , gracious frame of spirit , freely submitting to , and taking complacency in gods dispose in every condition . it is said of socrates ( though he were but a heathen ) that whatever befel him , he would never so much as change his countenance ; he got this power over his spirit meerly by strength of reason and morality . all contentment ariseth from conjunction of suitables . this is the difference between contentment and satisfaction , contentment is when my minde is framed according to my condition ; satisfaction is of a higher nature , when a mans condition is fitted to his minde . motives to contentednesse ▪ . from god. . from our selves . first , from god. consider , . whatsoever we have more or lesse , is the portion which god hath allotted us ; and whatever portion he allots any , it is from his free grace . . he is infinitely wise , and regards not one man alone , but his purpose which he hath to all men , cor. . . . he hath just reason to give us no more , because we provoke him . . god hath given to every christian such things as they are bound to be content withal . he hath freely pardoned them , he hath given them the promise of eternal life , and he doth all this in a continual exercise of free and rich grace . secondly , in respect of our selves , we have reason to be contented . consider , . the good we have had from god already . . remember the submission we made to god in the day of our conversion ▪ levit. . , , . luke . . & . . . it is our wisdome to be contented , because it is to make a vertue of necessity . . there is nothing so unhappy , as for a man to have his portion in this life , psal. . lat . end . . we are freed from many and the worst temptations if god keep us low , a full body is subject to diseases . . we shall use the good things god gives us the better , phil ▪ ▪ . . we need not much , give us this day our daily bread , nature is content with little , grace with lesse . the way to get contentednesse . . aim at a right end in thy life , viz. the glory of god , this cannot be crossed . . get humility , think your selves worthy of no good , all evil . . use discretion in considering indifferently both what good thou hast as thou art , and what evil thou shouldst have if thou hadst thy deserving , and weigh thy comforts and crosses together . every christian is to make conscience of his thoughts , isa. . . reasons . . they fall under the notice and judgement of god , psal. . . amos . . matth. . . . most of gods displeasure hath been declared on men for their evil thoughts , gen. . . ier. . . luk. . . . one of the chief things taken notice of in the day of judgement is , mens thoughts , cor. . . . because of all sins thoughts are most considerable . first , for the danger of them . . they beget carnal affections , first we think and then we love , they blow up the sparks of lust . . they are the ground of actions , isa. . . secondly , in regard of their number , isa ▪ . . . because one is best known by his thoughts , prov. . . they are the most native off-spring of the minde , and freest from constraint , isa. . . the principal lust ingrosseth the thoughts . . it is a great note of sincerity to make conscience of our thoughts , phil. . . prov. . . & . . psal. . . . gods eye is especially on them . the cure of evil thoughts . . pray for a new heart , a principle of regeneration , ephes. . . . get those sins mortified which specially ingrosse the thoughts , pride , envy , covetousnesse , uncleannesse , revenge , prov. . . . get a stock or treasure of sound knowledge , the minde of man is alwaies working , my reins instruct me in the night season , prov. . . deuter. . , . matth. . . . inure your selves to holy meditation , psal. . , . . be diligent and industrious in some lawful imployment , a soft and easie life is full of vanity and temptation ; too much imployment hinders duty , and too little furthers sin . . constantly ▪ watch over the heart for suppressing evil thoughts , prov. . . and over the senses for preventing of them , iob . . . be much humbled for evil thoughts , they grieve the spirit , his residence is in the minde , acts . . we should labour to approve our thoughts to god , as well as our actions to men , psal. . . the law of god cannot be perfectly fulfilled in this life . the papists say a man may fulfil the law. we say the perfect fulfilling of the law to man fallen is impossible ; originally it was not so , but accidentally it is . see down . of justification , l. . c. . there is a difference between the keeping or observing of the law , and the fulfilling of it , which the papists seem to confound . all the faithful by their new obedience keep the law according to the measure of grace received , ephes. . . but none fulfill it , iohn . , , , . & . , . they have received a new and divine nature , by which they are made like unto god and christ ; god puts his spirit within them , and inableth them to keep his commandments , and to walk in his judgements and to do them . the law is spiritual . . it requires a holy nature , luke . . with all thy strength that god gave thee , and the law requires . . it requires holy inward dispositions , deut. . . . holy actions , gal. . , , . there is more required of an unregenerate man , then of adam in his innocency , as the righteousnesse which will justifie an angel will not justifie a sinner . the precept of the first covenant is not abolished by the law , but the lord requires of every man out of christ perfect , personal and perpetual obedience , as he did of adam in the state of innocency . . because the soveraignty of god is still the same : when he gave adam a law , it was an act of soveraignty . . the law is the same it was before the fall , just , holy , and good . . mans obligation to god under the law is the same . . god ever intended to keep up the authority of the law. the end of the ninth book . the tenth book . of glorification , of the general resurrection , the last judgement , and everlasting misery of the wicked , and happiness of the godly . chap. i. of the general resurrection . resurrection from the dead and eternal judgement , are two of the principles of the apostles catechism , heb. . . there shall be a resurrection of the body . in the new testament the thing is so perspicuous and obvious , that it would be too long to rehearse the several places . matth. . . iohn . , . acts . . & . . revel . . , . paul proves it by divers arguments , cor. . tertullian hath written a famous book of this subject , and begins his book thus , fiducia christianorum resurrectio mortuorum . the confidence of christians is the resurrection of the dead . . of the self-same body , the apostle cor. . . speaks by way of demonstration , and as it were pointing at his own body , this corruption must put on incorruption . credo resurrectionem hujus carnis , said the old christians , iob . . non enim resurrectio dici potest , nisi anima ad idem corpus redeat , quia resurrectio est iterata surrectio : ejusdem autem est surgere & cadere . aquinas supplem . . part . quaest. . artic. . . it shall be genoral , of the good and bad , matth. . , . dan. . . iohn . , . the wicked rise in virtute christi iudicis , the godly in virtute christi capitis , the wicked shall arise to death and shame ; the resurrection of the saints shall be glorious , they shall rise first , cor. ▪ . every one of them shall have a perfect body without defect or deformity , they shall arise in perfect beauty . . their body shall be immortal . . spiritual and glorious , like christs body , phil. . ult . aquinas shews that subtilitas est proprietas corporis gloriosi , supplem . . part . quaest. . art. . and that it is ratione subtilitatis impalpabile , ib. art. . vide ibid. qu. . art. . & qu. . art. , . the resurrection may be proved by reason : . from the power of god , he made us of nothing , therefore he can raise us out of the dust . facilius est restituere quam constituere . qui potest facere potest reficere , saith tertullian , mat. . ▪ phil. . . . his justice , the body is partner with the soul in sin or holinesse . . christ rose again , and he rose as the publick head of the church , luke . , . he rose as the first-fruits , cor. . . he bought soul and body , cor. . . he is united to a whole believer , iohn . . . that the glory of god , and christ , and the saints may be manifested . the world derides the resurrection of the body , the philosophers could not attain to it , but it is the christians chief consolation , iob . . hope and resurrection of the dead are joyned together , act. . . & . . there are as great things past as to come , our bodies may as well be in heaven , as christs body be in the grave , rom. . . although the resurrection shall be by the power of the whole trinity , yet it shall be peculiarly by the voice of christ , the dead shall hear the voice of god and live , by an archangel ministerially . the end why christ shall raise them all , is to bring them to judgement . the schoolmen say , omnes resurgent in eadem aetate , and urge ephes. . . but christ rose ( say they ) in his youthful age about thirty three years ; but the fathers interpret that place otherwise . the godly then need not fear persecution , it toucheth but the body , matth. . . nor death it self : it is but a sleep , act. . * . thess ▪ . the grave a bed of rest , isa. . . those that sleep likely rise , so shall thy body be raised up at the last day . chap. ii. of the last iudgement . bernard * distinguisheth of a three-fold coming of christ : . ad homines , john . . . in homines , matth. . ult . . contra homines , revel . . . the usual distinction is of his first coming in great humility , when he was incarnate , and his second coming in majesty , when he shall openly manifest and declare his excellent glory in the sight of all his reasonable creatures , angels and men , good and bad . the knowledge of the time is reserved to god alone , acts . . the day is appointed by god the father , and not revealed to any creature saving the humanity of christ , and was not revealed to that it seemeth while he lived in the earth in basenesse . christ shall suddenly descend from heaven with the voice of an archangel , with a mighty shout , and with the trump of god , and then shall he cause all the saints to rise , and with the living saints shall cause them to meet him in the clouds , and after he shall cause all the sinners to arise also , and there publickly shall adjudge all his saints to his heavenly kingdom , making known and rewarding all their good deeds , but shall adjudge all the wicked to eternal damnation , making known to all the world all their wicked and ungodly deeds , words and thoughts , even those which before were most secret , which having done he shall then yeeld up the kingdom to god his father , not ceasing to be lesse glorious himself , because he hath shewed the infinite glory of god , to which all things are to be referred as their proper end , but perpetually enjoying glory and blisse with him in another manner , and in no lesse full measure , even as a mighty man under some great prince , having conquered some kingdom against whom his prince did send him , then resigneth the office of lord general , because there is no farther use of it , but yet liveth in as much honour in the kings court , as that military title and function would afford him . so our lord and all his members with him after the last day shall remain for all eternity unspeakably glorious , though the manner of administration of things which is now in use by gods appointment shall be finished and determined , that god may be all in all . two things are to be considered : . that all universally are to be judged . . that christ shall be judge of all . for the former , there is a two-fold judgement : . particular and private , which is given concerning every one immediately after death . . universal and publick , when all men shall be judged together , called the day of revelation , rom. . . and of this judgement the creed speaks , when it saith , from thence he shall come to judge the quick and dead : from thence , viz. heaven , he , that is , christ jesus the second person in trinity , shall come to judge the quick and dead , that is , all men that ever were or shall be . that in the end of the world there shall be a day of judgement , and that all men shall then be judged , it appears , first , from scripture , eccles. . . matth. . . & . . & . . acts . , . apocal. . . isaiah and daniel write of it ; christ in his sermons speaks of it . see matth. . , . matth. . , a . matth. . the parable of the tares , matth. . . b he cals it regeneration , not that men shall be then converted , but because all things then shall appear new . enoch taught this doctrine before the floud , iude v. . it is called that day , cor. . . rom. . , . paul saith of onesiphorus , god grant him mercy on that day , gods day , pet. . . the day of the lord , vers . . the day of christ , phil. . , . it is called absolutely and simply judgement , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is that universal , final and ultimate judgement , which god shall exercise in the end of the world , whose object shall be not some men only , but all men altogether , ps. . . eccl. . . pet. . . and with an addition , the last judgement , because it shall be that last and immutable judgement of god , in which those which are acquitted shall be for ever acquitted , and those which are condemned , shall be for ever condemned . it is called the last judgment also , because it shall be exercised in the last day . secondly , the very conscience of man which reproves the evil-doer , proves a judgement , rom. . . neither are those infernal furies celebrated by the poets any other thing then the terrours of conscience . some deny the general judgement , and say , there is no other judgement but what passeth in our own consciences . a third reason is taken from god , the saints , and the wicked . first , from god , that his decree may be fulfilled , act. . . . that his honour may be vindicated , eccles. . . . his justice cleared , rom. . . isa. . . tim. . . eccles. . , . therefore god takes such exact notice of all the wayes of men , iob . . deut. . . because he will call them to an account for all . secondly , in respect of the saints , that their innocency here traduced may be made manifest . . that their works may be rewarded , therefore it is called a day of restoring all things , all things shall then be set straight . thirdly , in respect of the wicked , that their unrighteousnesse may be fully punished , cor. . , . and that as the body did partake with the soul in sinning , so it may also share with it in punishment , cor. . . nature had some blinde knowledge of a day of recompence , the course of providence shews it ; vertue hath not yet a full reward , nor vice a full punishment . sinne is sometimes punished , to shew that there is a providence , and sometimes let alone , to shew that there is a judgement to come . the course of gods justice , and the wisdome of his counsels must be solidly applauded . the judgement to come will work on shame , hell on fear . the day of judgement will be terrible to the wicked , it is called the terrour of the lord , cor. . . and by the ancient fathers , tremendum judicium dei. . in respect of the manner of the judges coming , with many thousands of angels , matth. . . & . . iude v. . . in respect of the judge himself who hath infinite anger . . both in the intention , extention , and protention of the punishment . . in the intention of it , it is without any stop or measure . . the extention of it , to all the soul and body . . in the protention of it , to all eternity . the suddennesse also of it strikes the greater fear and terrour into ungodly men , it is resembled to three things , the first deluge , a thief , and a snare laid by the fowler , all which come unexpectedly , and when there is greatest indisposition and security . it is comfortable to the godly , the scripture seldome speaks of the day of judgement , but it cals on them to rejoyce , lift up your heads , luke . . it is a phrase implying the comfort , hope and boldnesse that the people of god have , or ought to have : comfort your selves with these words . it is compared to a day of refreshing , to the meeting of the bridegroom , all which imply , that that time is matter of joy and consolation to the godly , it is their marriage and coronation day . all the reasonable creatures shall then be judged , angels and men , do not ye know that we shall judge the angels ? we must all appear before the judgement seat of christ. the things for which they are to be judged , all actions any way liable to a law , all moral actions , for what ever they have done in the flesh , whether it was good or evil , every secret thing , cunctaque cunctorum cunctis arcana patebunt . no man knows the precise time of the day of judgement , matth. . . mark . . yet god hath appointed the set time , act. . . concerning the place , the air , say most ; the rabbins generally say in the valley of iehoshaphat . so aquinas c seems to hold , though there be little ground for it . ioel . . is urged , and because christ ascended from mount olivet , act. . christs great throne shall be fixed in the clouds , and the judgement shall be in the air . some speak of fifteen signs before the day of judgement . others say , these great things are to be accomplished before the day of judgement . . the gospel is to be preacht more generally to all the world , not only as the world is taken in opposition to the jewish nation , but as it signifies the several nations , the utmost parts of the earth must be given to christ. . a national conversion of the jews , rom. . , . cor. . , . some d say they shall be called by vision and voice from heaven , as paul was , and that those places zech. . . matth. . . seem to imply it . see daniel . , . . the falling of antichrist , the ten kings that gave their power to him shall withdraw it from him , revelat. . . & . . & . . see romans . . and . . . more pure and glorious times in the church , isa. . . revel . . . when the jews and gentiles shall be one flock , and more outward peace , isa. . . & . . & . , . ezek. . . some distinguish of two sorts of signs before christs coming : . some are more remote and transient , the man of sin to be revealed , that is past , false prophets shall arise , and say , i am christ ; wars and rumours of wars , matth. . , , , . great divisions in matters of religion ; men shall say , lo here is christ , and lo there is christ , mat. . . . some more immediate and near at hand , the general resurrection , the conflagration of the whole frame of nature . some say , god hath promised to accomplish six things in the latter end of the world . . he is pouring out his vials upon the sun , revel . . . . is breaking the horn that pusht ierusalem , zech. . . . is taking away the images of jealousie , ezek. . that is , some abuse in the publick worship of god. . he will build ezekiels temple , a glorious temple in the latter end of ezekiel , never yet seen in the world , it is spiritually to be understood , it shall be said , the tabernacle of the lord is with men . . god is reforming of government all the world over , ezek. . . the princes shall oppresse the people no more . . the lord is making way for that glorious promise , dan. . . the solemn preparation to this judgement stands in . the solemn comming of the judge to the assises ; immediately before his comming shall be the signe of the sonne of man , which what it is , is uncertain ; whether some mighty brightnesse to irradiate all the world , or what else , is a great controversie . . christ shall come cloathed with all the glory and majesty of jehovah , matth. . . besides the glory of his person , he shall come accompanied with a most glorious train of millions of angels , which shall come visibly , and all the saints departed : all the rest alive shall likewise be caught up to come along with him ; then he shall pitch his throne in the clouds . daniel saith a fiery stream issued from it , dan. . . see rev. . . the onely judge at the great day is jesus christ , the second person in the sacred trinity , made man , the head and spouse of the church : daniel saith , the sonne of man , the ancient of dayes : christ saith often , ●he shall come to judge the quick and dead , matth. . acts . . & . . it is called the judgement seat of christ , cor. . . it is part of his kingly office as he is the fathers prorex and rules for him : he that hath performed all the acts of ministry , will not be wanting in that of majesty . . it is an honour fit for none else , to be judge of the whole world ; as he is the king and law-giver , so judgement belongs to him . . the lord hath great ends in it . . that he may honour the sonne , ioh. . . he was abased and judged in the world , god will justifie him before all his enemies . . that gods justice thereby may be made glorious , ioh. . . and the judiciall processe might appear in its visible form , rev. . . . that so destruction may be more terrible to the wicked , who have abu●●● christs patience , and despised his mercies , luk. . . . for the greater comfort and honour of the saints , their husband is their judge : christ upon this ground presseth men to the greatest services , mat. . . & . . & . . cor. . . there are four things to be considered in judgement . . judiciary power . . the internall approbation of good , and detestation of evil . . the retribution of reward , all these agree to all and every person in the trinity . . externall sitting upon the tribunall , and publishing of sentence ; and in this respect the father judgeth no man , but committeth all judgement to the sonne , joh. . . christ shall judge the world as god-man . . as god , else he could not know the decrees of god , rev. . . nor the secrets of men , rom. . . . he judgeth as man too , ioh. . . god , christ , and the saints , are said to judge the world . god judgeth in respect of the authority of jurisdiction , christ in respect of the promulgation of sentence , saints in respect of approbation . the authority is gods , the execution christs , the approbation the saints . one may judge comparatively , see matth. . . after this manner even the wicked shall be able to judge , viz. others worse then themselves , ver . . . interpretativè , or by approbation . . assessoriè , see matth. . . . authoritatively , so christ alone shall judge . the manner how this great judgement shall be carried on . . the saints are to be judged , as they shall arise first , so they shall be first judged ; the good and bad shall be all gathered and brought into one place , but yet separated before the judgement begin , the godly shall be set all together , and the wicked all together . the judgement of the godly , shall be an acknowledgement and rewarding of all the good that ever god wrought by them , every prayer , endeavour , shall be discovered , acknowledged , justified , rewarded , matth. . , , , . then being acquittéd , they shall sit down with christ , and as assessours own and approve of his righteous judgement . all the sinnes which the wicked are guilty of , all the sinnes that ever they committed , with their aggravations , shall be brought to light , eccles. . . iude vers . . god will have all witnesses heard against any wicked man , and they shall receive a just punishment according to the several degrees of their sins , mat. . , , . there are two books wherein all is recorded : . every mans conscience , it records all the actions that ever they did . . gods omniscience , these things thou hast done . it is a great question , whether the sins of gods people shall be manifested at the day of judgement ? some think that all their secret sins shall then be opened and brought to light , yet without the least reproach , because the scripture speaks of all giving an account , and for every secret thing , eccl. . . cor. . . thin●● shall not be suddenly up , as carnal thoughts imagine , viz. at this day first christ shall raise the dead , and then the separation shall be made , and then the sentence past , and then suddenly the judgement day is done : no , no , it must take up some large quantity of time , that all in the world may see the secret sins of wi●●●d men , the kingly office of christ in judging the world may probably last longer then his private administration now in governing the world . mr steph. sinc. convert . c. . when the judgement is past , the godly shall go with christ to heaven , and the wicked be thrust from him to hell , never till then shall that text , phil. . , . be fulfill'd . corollaries from the last judgement : we should not only habitually yield to the truth of this opinion ( that there is such a dreadfull day of judgement ) but believe it so as to carry the thought of it in our mindes , and walk as those that do believe and expect a judgement to come . tertullian ( one of the ancientest of the fathers ) observed of all those that profest christianity in his time , none lived loosly , but those who either firmly believed not the day of judgement , or put the thought of it out of their mindes . it is reported of a certain king of hungary , who had a brother that was a gallant : the king being carefull about his soul , and sad when he thought of the day of judgement , his brother told him , these were but melancholy thoughts , and bad him be merry . the manner of that countrey was , when the king sent his trumpeter to sound at anothers door , he was presently to be led to execution ; that night the king caused his trumpeter to sound at his brothers door , whereat he was exceedingly astonished , and presently went to the king , and casting himself at his feet , askt him , what offence he had committed that he should deal so with him , and humbly beseech him to spare him . the king told him he had committed no offence against him , but alwayes carried himself as a kinde brother , but if he were so afraid of his trumpet , why should not he much more fear when he thought of the day of gods judgement ? secondly , we should judge our selves , our estates and wayes , corinth . . . thirdly , strive to get an interest in the judge , and to evidence the same to our selves . fourthly , lay up prayers for it , that we may finde mercy by christs means at that day , tim. . . fifthly , we should be industrious by imploying the talent the lord hath given us , matth. . sixthly , we should look for , wait and long for that day , phil. . . rev. . . tim. . . tit. . . thy kingdom come . chap. iii. of hell or damnation . . there is a hell or state of misery to come after this life . this is proved , . by scripture ; our saviour teacheth it in the parable of dives and lazarus , and in that of the last judgement , matth. . . and often in revelations . . by the conscience ; wicked men finde in themselves an apprehension of immortality , and a fear of some punishment after death . . the heathens though they have corrupted this truth with innumerable follies , yet held that there was a hell , a being and place of misery to wicked men after this present life . . clear reason proveth it ; since god is just , therefore many abominable sinners enjoying more prosperity in this life , then those which live farre m●re innocently , must be punished hereafter according to the multitude and hainousnesse of their sins , psal. . . . the nature of the misery there suffered in regard of the matter or parts , properties and circumstances . the parts are two , privative and positive : . privative , matth. . . poena damni , the absence of all manner of comfort , here they drink the pure and unmixed cup of vengeance , it is a darknesse without any light , called outer darknesse , not a drop of cold water there to cool dives his tongue . divines unanimously concurre , that this is the worser part of hell , to be for ever totally separated from all gracious communion with god , thess. . their being is upheld by gods power , his wrath and vindictive justice are present with them , but they have no comfortable communion with him . whence follows , . an everlasting hardening in sinne , because they are separated from him which should soften them . . everlasting despair , they shall have an apprehension of their losse , which shall be more then the sense of pain . . positive , the presence of all manner of torments , which may be referred to two heads , the sense of gods anger , and the miserable effects thereof , isa. . . for these things sake the wrath of god comes upon the children of disobedience . tribulation and wrath , indignation and anguish shall be upon the soul of man that doth evil . three drops of brimstone if it light upon any part of the flesh , will make one so full of torment that he cannot forbear roaring out for pain , how extreamly troublesome will it be then , when the whole man is drowned in a lake or river of brimstone ? the wrath of god is insupportable , and is therefore compared to fire which is more hard to bear then any rack . . the effects of this anger on the soul and body of the sinner , the soul is affected with the horrour of its own conscience which takes gods part against the sinner , and in a most rageful manner accuseth him . the worm of conscience in hell is the furious reflection of the soul upon it self for its former offers , mis-spent time , by-past joyes , and now miserable , hopelesse condition . from the sense of gods anger , and this rage of conscience , follow extremity of grief , fear and despair , then which the soul cannot meet with greater tormenters . the spirits grieve with the anguish of what they do feel , and fear and tremble at the apprehension of what they shall feel , and are in utter despair of escaping or well bearing , they cannot be hard-hearted there if they would . but when the soul and body shall be joyned , then shall the body bear a part in the torment , which flows from the sense of gods anger , and shall feel as much pain as any rack or fire could put it to , and both soul and body covered up with horrible shame and confusion , in that it shall be made manifest to all creatures , how wicked they have been , and for what sins the lord doth so avenge himself upon them . secondly , the properties of this misery are chiefly two , extremity and eternity . . extremity . the torments are great , as falling upon the whole soul and body without any mitigation or comfort , the length of time makes not these pains seem lesse , but still they continue as extream as at the first to the sense of the feeler , because they do so far exceed his strength , and the power of gods anger doth so continually renew it self against them . . eternity . this misery continues for ever in all extremity , the things that are not seen are eternal , these shall go into everlasting punishment , their fire never goeth out , their worm never dieth , this is the hell of hell , endlesse misery must needs be hopelesse , and so comfortlesse : it is just that he should suffer for ever , who would have sinned for ever , if he had not been cut off by punishment . see ier. . . they wilfully refused happinesse ; if heathens , they have wilfully transgrest the light of nature ; if christians , they have carelesly neglected the offers of grace , ier. . . their desires are infinite . socinians say , there will come a time when angels and the wickedest men shall be freed . augustine speaks of some such merciful men in his time . gods intention from everlasting was to glorifie his justice as well as his mercy , rom. . , . the covenant under which unregenerate men stand , and by which they are bound over to this wrath is everlasting . all a mans sufferings are but against the good of the creature , every sinne is against the glory of the creatour . they will never repent of what they have done , voluntas morientis confirmatur in eo statu in quo moritur . thirdly , the circumstances of these torments , are a miserable place , and miserable company , a pit , a dungeon , a lake , a pit of darknesse , and no light , which is below , as ●arre removed from god , and good men as can be ; the scripture speaks of hell as a low place , pet. . . most remote from heaven . . not one person there free from the like torment , all wail , and weep , and gnash their teeth , they curse and accuse one another , this company adds to their misery . of purgatory , limbus infantium & patrum . because the papists divide hell into four regions . . the hell of the damned , the place of eternal torment . purgatory , where ( they say ) the souls of such are as were not sufficiently purged from their sins , while they were upon earth , and therefore for the thorow purging of them are there in torment , equal for the time to that of the damned . . limbus infantium , where they place such infants as die without baptism , whom they make to suffer the losse of heaven and heavenly happinesse , and no pain or torment . . limbus patrum , where in like manner the fathers before christ ( as they hold ) were , suffering no pain , but only wanting the joyes of heaven ; and because i have not yet spoke of these , i shall handle them here , being willing to discusse most of the main controversies betwixt us and the papists . of purgatory . bellarmine saith , there are three things to which the purging of sins is attributed , and which may therefore be called purgatories . . christ himself , heb. . . . the tribulations of this life , mal. . . iohn . . . a certain place , in which as in a prison souls are purged after this life , which were not fully purged in this life , that so they being cleansed may be able to enter heaven , into which no unclean thing shall enter ; about this ( saith he ) is all the controversie . therefore whereas we distinguish the church into militant here on earth , and triumphant in heaven , he adds , and labouring in purgatory . we believe no other purgation for sinne , but only by the bloud of jesus christ , iohn . . through the sanctification of the holy ghost , tit. . . the papists charged luther that he spake of purgatory , such a purgatory , there is , said he , meaning temptation , hoc purgatorium non est fictum . if there be a purgatory , it should be as well for the body as the soul , because it hath been partaker of those pleasures and delights for which the souls pay dear in purgatory fire , but they deny any purgatory for the body . epiphanius saith , thus shall the judgement of god be just , while both participate either punishment for sinne , or reward for vertue . origen excepted , all the expressions of the fathers this way , appear clearly to have been understood , not of a purgatory , but only of a probatory fire ; whether they meant that of affliction , or of the day of judgement . my l. digby in his answ . to sir ken. digb . we say with augustine , we believe according to the authority of god , that the kingdom of heaven is in the first place appointed for gods elect , and that hell is the second place where all the reprobate shall suffer eternal punishment . tertium locum penitus ignoramus , imò nec esse in scripturis sanctis invenimus . the third place we are utterly ignorant of , and that it is not we finde in the holy scriptures . it is not yet agreed among the papists , either for the fire or the place , or the time of it , only thus farre they seem at length to concurre , that souls do therein satisfie both for venial sins , and for the guilt of punishment due unto mortal sins , when the guilt of the sin it self is forgiven . dr. chaloner on matth. . . see dr. prid. serm. . on matth. . . pag. . to the end . mr. cartwrights rejoynd . pag. ● , & c. ezek. . . micah . . iohn . . rom. . . if our sins shall not be so much as mentioned , surely they shall not be sentenced to be punished with fire , ier. . . from which text we thus argue , all their sins * whom god pardoneth shall be found no more , then to be purged no more , especially after this life . the learned romanists generally accord , that purgatory fire differeth little from hell but in time , that the one is eternal , the other temporal , they believe it to equalize , or rather exceed any fiery torment on earth . the apostle calleth the church the whole family in heaven and earth , whence we reason thus , all the family whereof christ is head , is either in heaven or upon earth . now purgatory is neither in heaven nor upon the earth , but in hell , wherefore no part of the family of christ is there . papists will not grant that god imputeth to us the merits and sufferings of his sonne , although the scripture is expresse for it , and yet they teach that merits and satisfaction by the pope may be applied to us , and that they satisfie for our temporal punishments . purgatory is described by gregory de valentia , and bellarm. l. . de purgat . cap. , . & . to be a fire of hell adjoyning to the place of the damned , wherein the souls of the faithful departing in the guilt of venial sins ( or for the more full satisfaction of mortal sins which have been remitted ) are tormented , which torment is nothing differing from the punishment of the damned , in respect of the extremity of pain , but only in respect of continuance of time , which may be ten or a hundred , or three hundred years , or longer , except they be delivered by the prayers , sacrifices or alms of the living . and the confession of this purgatory ( saith bellarmine lib. . de purgat . cap. . ) is a part of the catholick faith. the principal places of canonical scripture which they urge for it are these . in the old testament , psal. . . isa. . . micah . . zech. . . mal. . . in the new , matth. . , . luk. . . acts . . cor. . , . cor. . . pet. . . all which places have been taken off by learned papists . and also by calvin in his institut . lib. . cap. . and chemnit . in his examinat . concil . trident. and others . if the scriptures before urged had been so evident for purgatory , father cotton the jesuite needed not to have enquired of the devil a plain place to prove purgatory , as some of the learned protestant divines in france affirm . i shall conclude therefore with that saying of bishop iewel in his defence of the apology of the church of england , part . cap. . the phantasie of purgatory sprang first from the heathens , and was received amongst them in that time of darknesse , long before the coming of christ , as it may plainly appear by plato and virgil , in whom ye shall finde described at large the whole commonweal , and all the orders and degrees of purgatory . of limbus infantium & patrum . limbus signifies a border or edge , and is not used in the scripture , nor any approved author in their sense . limbus infantium is a peaceable receptacle for all infants dying before baptism . this is so groundlesse a conceit , that the very rehearsal of it is a sufficient refutation . limbus patrum is a place where the papists say the souls of the godly that died before christ were . but col. . . god could reconcile none to him in heaven but the faithful which died before christs ascension . revel . . . blessed are the dead which die in the lord from henceforth , presently , from the time of death . . christs death was efficacious to believers before his coming as well as since , heb. . . . the faithful before christ expected heaven when this life was ended , heb. . , , , . . the believing thief was with christ in paradise that day , luk. . . which bellarmine de beatitud . sanctorum , l. . c. . interprets to be heaven ; this was before christs ascension , luke . , . abrahams bosome is a place of comfort , for abraham was there comforted . . there is a great chaos , which signifies an infinite distance between abraham and the rich glutton , which utterly overthrows the dream of limbus , which signifies a border or edge , and supposeth that place to be hard adjoyning to that of torment . chap. iv. of everlasting life . the last prerogative of the church , is life everlasting , which being the summe of all desires is fitly placed in the last place . here are two things : . life it self . . the continuance of life , noted in the word everlasting . see acts . . eternal life is three wayes promised : . as the free gift of god , without any respect of any worthinesse in us , rom. . ult . iam. . . . as our inheritance purchased by christ , ephes. . . . as a free reward promised and given to obedience , rom. . . in the first respect our salvation and all the degrees is wholly to be ascribed to the gracious favour of god in christ. in the second to the mercy of god and merit of christ. in the third to the mercies of god redoubled and multiplied upon us , and not to any desert of ours . b. down . of justification , lib. . cap. . life is that whereby any thing acteth , liveth and moveth . it is either natural or spiritual , and that last hath two degrees , the life of grace and glory . first , that there is everlasting life is proved , . from the love of god to his servants , that is everlasting . . because god will be eternally glorified . . it is the aim of the saints , cor. . . pet. . . it is , . a transcendent or surpassing life , it exceedeth natural and spiritual life . . a satisfying life , psal. . . there shall be all good , and perfect good , and perfectly injoyed . god shall be all in all , he is a satisfaction to himself , much more to us . . a glorious life , there is a glorious god , a glorious christ , there are the glorified saints and angels . . a most joyful life , enter thou into thy masters joy , we shall delight in god , and he in us . . eternal life , eternity heightens either happinesse or misery . it is called eternal life not properly but by a catachresis , it hath a beginning but no end , it is not temporary , defined by any certain term , obnoxious to any change , it shall continue for ever without end . some question , whether one may propound eternall life as an end to aim at ? it is lawful for christians ( that most deny themselves ) to make eternal life the great scope they aim at ; nay it is needful for them so to do . . from the glorious precepts of god obliging the soul to propound such an end , tim . , . phil. . . pet. . . cor. . . . the promises of god encouraging , matthew . , . timothy . . matth. . . . we have the presidents of believers that denied themselves in this world , heb. . , , . & v. , . iude v. . . eternal life was gods end , heb. . . pet. . . it was the end of christs incarnation , suffering , ascention , intercession , iohn . . & . . we should aim at gods end . . it was gods design from all eternity to bring men to eternal life , cor. . . . the great condition on which god promiseth eternal life , is that we might seek and endeavour after it , rom. . . . we are much concerned in it , what proportion is there between time and eternity ? how to know whether we make eternal life the end of this life . . then we will have high thoughts of eternity , the comforts that are eternal are worth regarding , and the miseries that are eternal should chiefly be avoided . . we will then seriously enquire after the way to heaven , ier. . . ps. . ult . david often begs of god to teach him his waies . . we will then make it our main work to come to heaven , phil. . , , . one thing is necessary . . we will be content with no reward on this side eternal life , psal. . lat . end , & . . . we will rejoyce in the hope of the glory of god , tim. . . titus . . iude v. . . it will be our aim then to overcome the fear of death . . we will often review our evidences for heaven , heb. . . and desire god to search and try us , psal. . ult . it is a question , an sancti fruantur beatitudine ante ultimum judicium ? it was a current opinion among most of the fathers , if not all . that the souls of men after their death do not go immediately to heaven , but are in a receptacle or mansion-place till the day of judgement , and some of late have followed it , especially the anabaptists . the souls immediately departed have not the compleat fulnesse of that happinesse which they shall have , yet they are not excluded from the enjoying of god , luk. . . cor. . . phil. . . some say there is a difference of those that are raised again , as lazarus and some others ; for it is likely ( say they ) that their souls went not into heaven , but were detained by god , who would unite them again to shew forth his glory . the accidental joy of the saints ( say the schoolmen ) shall be greater , both extensively , because it shall be in soul and body , and intensively , because the soul shall rejoyce to see the body glorified . . the essential glory shall increase extensively , because it shall redound unto the body . the souls of the godly immediately after their departure hence from the body , are said to be in rest , heb. . . in consolation , luke . . in security , iohn . , . therefore they presently go to heaven , to god and christ. consider the names given to the state of glory : it is called life , these shall enter into life ; rest , finde rest , go to rest ; our home , our fathers house ; a purchased and glorious inheritance ; a kingdom , the kingdom of heaven ; ioy , our masters joy , everlasting joy ; glory , weight of glory , eternal weight of glory ; the city of our god. the scripture cals it paradise , a place of all delight and pleasure , alluding to that paradise planted by gods own hand , to make it a delight for the innocent state of man , and abrahams bosom , wherein the saints receive refreshing , which is a borrowed speech taken from fathers carrying and cherishing their little one , in their bosome , so the elect are cherished in the bosome of the father of all the faithful . there is perfection , perpetuity , immutability , there is foelix securitas , secura foelicitas . bernard . blessednesse is the fruition of the essential , absolutely chief , first , eternal , independent , perfect , only sufficient good , and chiefly to be desired . the object of this blessednesse is god himself , psal. . . & . iohn . . for all these properties agree to him and none other , gen. . . psal. . . and he being the first cause of all things , must needs be the chief good and last end . blessednesse is two-fold : . incomplete ( beatitudo viae ) as iam. . . . perfect ( beatitudo patriae , as the schools call it ) which consists in the enjoyment of a good commensurate to all our desires . nothing but the divine essence can make us happy in the life to come : . not the glorious place of heaven . paul was taken up thither , yet after had a messenger of satan to buffet him . . not the company of saints and angels . . not the perfection of grace , cor. . . perfection of grace is rather a consequent of felicity , cor. . . . not a perfect injoying of christ the mediator , because he as mediator hath his happinesse in another , psal. . ult . it is spoken of christ. the highest object of faith must be to the soul the highest ground of joy , the essence of god is the ultimate object of faith , pet. . . this only perfects the graces , iohn . . matth. . . gives rest and satisfaction to the soul , psal. . ult . in beatitudine complebitur omne desiderium beatorum . aquinas . the essence of god cannot be seen by creatures glorified with bodily eyes , tim. . . though the body then be spiritual it shall not lose its essential properties , we shall see christ then , iob . . it is an intellectual vision , yet this is cognitio apprehensiva not comprehensiva , as the schoolmen speak , iob . . there shall be fulnesse of fruition , frui est cum gaudio uti , to requiesce with delight in the thing obtained , therefore mediis uti , fine frui dicimur , psal. . ult . vide aquin. sum. part . . . quaest. . art. , . but though their solemn and substantial happinesse lies in god , psal. . . & psal. . , . cor. . . yet it is an additional comfort to enjoy the company of the saints , all the patriarchs , prophets , apostles and martyrs , matth. . . heb. . . we love to be in the assemblies of the saints on earth , to pray , fast and receive with them , then we shall more delight in them , when we shall converse with none but real saints , ( here the sheep and goats are mingled together ) and they perfect , we shall all agree in the same work and aim , communion with them will be constant . the communion between the blessed spirits will not be mental only but vocal , cor. . . paul speaks not so much of what he saw as what he heard , whether every man shall be understood by others in his own tongue , or whether they shall speak hebrew , as act. . . is uncertain . the place of this happinesse is the highest heavens , farre above all heavens , a place that no philosopher ever wrote of , a place which god from all eternity appointed to be his throne , where he would shew all his glory , and for a receptacle of his saints . the society the saints shall there have , are innumerable multitude of elect angels , and all the glorified saints which god hath called out of the world . all their knowledge shall be by vision , sight , not by faith , discourse , the will perfectly conformable to god , the affections which have any perturbation shall cease , as hope , desire , care , grief : love and joy shall continue , the whole church shall then see and enjoy god immediately , and this vision and fruition of god is properly heaven . first , vision , they shall see his face , mat. . . the happinesse of heaven is often exprest by knowledge , they shall see god , it is called the beatifical vision . . all the faculties shall be glorified , the minde is the most noble faculty , the soul enjoyes pure content in the contemplation of any truth , psal. . . . our fruition increaseth by light , as our light is , so is our love , iohn . . god presents himself immediately to the understanding , cor. . . iohn . . secondly , fruition , they shall enjoy god , possesse him , he shall be all in all . they shall not see him with bodily eyes ( so the deity cannot be seen ) but with the soul so far as the understanding can be enlarged , it doth simul & semel behold all the glorious perfections of god , christ and the trinity , knows him as he knows us for the kinde , cor. . . the true christian is thus disposed toward heaven , he prizeth it above all things , it is his inheritance ▪ portion , he conceives of it as a place where god doth give himself to him fully . . he would willingly be there , it is the end of his race and hope , cor. . . if he might enjoy all the benefits of this world for ever according to his desire , he would willingly leave all to be with christ. . he hath his conversation in heaven , travels the way that leads to it . the way to obtain eternal life : . we must seek it of god in an earnest and serious way , matth. . . luke . . pet. . . it is called striving , cor. . , . we strive for an incorruptible crown , saith paul. see phil. . . we must take great care lest in this we come short , cor. . ult . . we should take heed of our darling sin , cor. . , . . we must be guided in this life by the counsel of god , psal. . . . we should have our conversation in heaven before hand . . we should keep our spirits in a continual readinesse , luke . , . col. . . because all that handle the commonplace of the glory of heaven , handle that question , whether the saints there shall have the like degree of happinesse , therefore i shall speak something of it . the generality of the fathers , schoolmen , and modern divines , are for diversity of degrees . the papists lay the degrees of glory on the several merits of men , and tell us of seven crowns . this preheminence of glory the schoolmen term aureola , that is , an additament of felicity to that essential glory in the vision of god , which they term aurea : this aureola or coronet to be added to the crown of glory , they ascribe to three sorts of persons ; to virgins , to martyrs , and to doctors or prophets . vide aquin. supplem . . part. quaest. . artic. , , , , , , , , , , . god rewards a man not propter , but secundum opera , according to the matter of his work , so shall be the substance of his reward , according to the manner of his work the kinde of his reward , and according to the measure of his work the degree of his reward . as a man soweth , so shall he reap , that 's for the kinde , and he that soweth sparingly shall reap sparingly , he that soweth bountifully shall reap bountifully , that 's for the degree . doctor hackwell on dan. . . those arguments that are usually brought out of scripture do not necessarily inferre it , the places brought to prove it , are daniel . . cor. . . matth. . . iohn . . some think that no place carries it more fully then that corinth . . . every man ( they say ) shall receive a reward , not only according to the quality of his works , but according to the measure and degree of them , which that place seems to intimate , therefore there shall be different degrees of glory according to their different degrees of grace . peter martyr on cor. . . is against it , and a worthy divine of our own follows him . cameron disputes this question at large . tomo do praelect . in matth. . . and holds that there shall not be different degrees of glory . spanhem . dub. evang. part . . dub. . handleth the question learnedly and largely , and is for the negative . altingius in his d tome , part . . probl. . disputes this question , and holds the affirmative . davenant , rivet , b. hall , d. hackwell and divers others for the affirmative . as in heaven there is gradus foelicitatis , so cognitionis , paraeus . it is such a controversie ( as rivet well observeth ) in which men may hold either way , salvo fidei fundamento , because both sides alledge probable reasons . henry the th ( as sir francis bacon shews ) had a three-fold right to his crown , by birth , victory , and marriage . a christian hath a four-fold right to eternal life : . by gift . . by birth . . by marriage . . by victory . aquinas hath this question , utrum beati qui erunt in patria , videbunt poenas damnatorum ? and resolves they shall , because it makes to the perfection of their blessednesse , opposita juxta se posita magis elucescunt . they shall perfectly see the punishment of the wicked , that their blessednesse may the more content them , and they may give more abundant thanks to god. the schoolmen say at the day of judgement the damned shall see the glory of the saints partly propter invidiam , because they shall envy at their prosperity , and partly propter privationem . it is usually said , that grace and glory differ not specifically but gradually , that grace is glory begun , and glory grace perfected : therefore grace is called glory , cor. . lat . end . but say there was perfect grace in adam and christ , though they were not received into glory , and that perfect grace is not glory , though it can be in none but such as are glorified . christ in respect of his soul was comprehensor , though viator in respect of his body . vide aquin. par . . qu. . art. . adams grace was perfect in suo genere , but not simpliciter , the same also may be said of that grace , wherein the apostate angels were created . whether the blessed saints after the end of this world shall inhabit this earth , or at least often visit it , curiosè quaeritur & doctè ignoratur . voet. biblioth . studi●s . theol. l. . c. . d. willet upon the romans holds the affirmative ( as i remember ) and grounds it on that place of mat. . . some urge that place in peter , a new heaven and earth wherein dwelleth righteousnesse , that is , righteous persons . finis . this about shame should have come in among the compound affections after zeal , book vi. pag. . and was sent heretofore , but came too late . that i may not emit any main affection ( though i mentioned before but three compound affections ) i shall adde something of shame . of shame . it is sometimes a vertuous habit and disposition in the minde , consisting in a mediocrity between two extreams , impudence , ier. . . and bashfulnesse or cowardise , luke . . so men are said to be modest or shamefac'd , ephes. . . . a perturbation of the minde , when our hearts smite us for some grievous sin , ezra . . . . it is taken for infamy and publick disgrace , when a man is made a spectacle of shame and derision to others , zeph. . . so men are ashamed , put to shame , hab. . , . shame is a meer confusion , as the hebrew word signifies , a jumbling together of passions . it is a stirring of grief , fear , hatred , distrust , anger , against some reproachful thing in regard of our selves or others , therefore shews it self by blushing , weeping . it makes a man hide himself , and he dare not look upon another . we must be ashamed of , . foul , sinfull and unclean deeds . . the company and fellowship of sinners . . the deserved punishment of sin . . the shews and appearances of sinne . we must not be ashamed : . of good deeds , as paul was not of the gospel . . of reproaches for well-doing , we should contemn such contempt . . of good men suffering such punishments and reproaches ▪ as o●esip●●rus was not of paul , phil. . . of poverty or affliction . an alphabetical table . a abarbanel commended , l. . p. aben ezra commended , ib. actions . how we dishonour god in our common actions , l. . p. , acts. acts of the apostles , why so called , l. . p. who are the best expositors of it , l. . p. . adam . adam , his first sinne was a great sinne , l. . p. , , the time of his fall uncertain , l. . the evil consequents of that first sinne , l. . p. adoption , l. . p. , adultery , what , l. . p. , affections : affections , how they are called , and what they are , l. . p. , god doth his people good by them , l. . p. , & their finfulnesse , l. . p. , marks of sanctified affections , and means to sanctifie them , l. . p. , particular affections , l. . p. , , the simple affections , l. . p. , the compound , l. . p. . to affections in god , l. . p. agony , what , l. . p. air divided into three regions , and the use of it , l. . p. , all-heal , an herb very medicinal , l. . p. . m. all sufficient . god is all sufficient , l. . p. , amazement double , l. . p. ambition , l. . p. , amos , when he wrote , who best interpret him , l. . p. auabaptists confuted , l. . p. . l. . p. , , , , amen , an hebrew word , and what it signifies , l. . we should say amen to others prayers , ibid angels . angels , why not spoken of in the creation , and when made , l. . p. their names , nature , and divers questions about them , l. . p. , , , , , , , , , , do not move the heavens , l. . p. angelici a sect of hereticks , l. . p. anger . anger , what in god , l. . p. , what in us , the several names of it , its rectitude , corruption , sanctification , l. . p. . to annointing , what it signifies , l. . p. , . m. , antichrist . antichrist , what it signifies , l. . p. he usurps christs offices , ib. several degrees of his discovery , ib. not one person , l. . p. corrollaries from antichrist , l. . p. anthropomorphites , what , l. . p. antinomians . antinomians , what they are , and who write best against them . l. . p. confuted , l. . p. see p. antinomianism a most dangerous errour , l. . p. appetite , its rectitude , corruption , and sanctification , l. . p. , apocalyps . apocalyps , why so called , l. . p. questioned by some , but is canonical , l. . p. , apocrypha . apocrypha , which books are so called , l. . p. . and why , ibid. reasons why those books are not divinely inspired , nor canonical , l. . p. , , , apostasie . mans apostasie what , l. . p. apostasie a sin , l. . p. , , , apostle , what it signifies , l. . p. . see m. aqua , whence derived , l. . p. aquarii , why so called , l. . p. aquinas commended , l. . p. arabick . the arabick trannslation , l. . p. arians confuted , l. . p. arius his perjury , l. . p. . m. ariminans . arminians confuted , l. p. , , . m. and text , p. , , . arminianism what , l. . p. . l. . p. arts , all arts come from god , l. . p. ascend , christ ascended , and why , l. . p. . to assurance . assurance of salvation , l. p. one may be certain of his justification , l. . p. , , of election and salvation , l. p. the kindes and degrees of assurance , l. . p. it is difficult to attain assurance , l. . p. the means to get and keep it , l. . p. astrology and astronomy what , l. . p. atheists . several sorts of atheists , l. . p. , , have come to some evil end , l. . p. , their objections , that there is no god answered , l. . p. , attributes . attributes of god , why so called , l. . p. how distinguished from properties , l. . p. , what rules are to be observed about them , ibid. how divided , and how they differ from those properties that are in men and angels , l. . p. augustine commended , l. . p. , . l. . p. authentical . authentical , what it is , l. . p. authentical edition of scripture , l. . p. . to the hebrew for the old testament , and the greek for the new testament , l. . p. , , not the translation of the septuagint , l. . p. , nor the vulgar latine , l. . p. , , authority . the greatnesse of gods authority wherein it consists , l. . p. the difference between power and authority , l. . p. , b baptism . baptism , what it signifies , and how it may be described , l. . p. the priviledges of gods children by baptism , l. . p. the duties baptism engageth us to , l. . p. , the essential parts of baptism , l. . p. whether dipping or sprinkling be to be used in baptism , l. . p. the necessity of baptism , l. . p. whether women and laicks may baptize , l. . p. , how christs baptism and iohns differ , l. . p. , who are to be baptized , ibid. the baptizing of infants proved , and the objections against it answered , l. . p. , , it was a common practice in the primitive church to defer their baptism till they were old , and why , l. . p. , baptism celebrated in the church of rome , true baptism , l. . p. whether immediate or remote parents give children right to baptism , l. . p. , whether the children of infidels and papists may be baptized , l. . p. , whether the use of witnesses be necessary in baptism , l. . p. beasts . beasts , their usefulnesse , l. . p. , in the outward senses excell man , ib. bees for what they are notable , l. . p. , bernard a devout man , and good for that corrupt age wherein he lived , l. . p. beza commended , l. . p. bible . bible , why so called , l. . p. . m. who first distinguished the bible into chapters and verses , l. . p bishop what he is , and whether above a presbyter , l. . p. , , blasphemy against the holy ghost , l. . p. , blesse , &c. blesse , what it signifies , l. . p. god is most blessed , l. p. blessedness what , l. . p. , , blindenesse spiritual the worst , l. . p. boasting , l. . p. bounty , l. . , , bread. what meant by daily bread in the fourth petition of the lords prayer , l. . p. , , bribery , l. . p. bucer commended , l. . p. buried , christ was buried , and why , l. . p. c cajetane commended , l. . p. calling . effectual calling stands in four things , l. . p. marks of it , ibid. calvin commended , l. . p. canon . why the scripture is called a canon or canonical , l. . p. . & the conditions of a canon , l. . p. . , a three-fold canon in the church , l. . p. some abolish , some adde to the canon , l. . p. the canonical books of the new testament how divided , l. . p. , why seven epistles are called sometimes canonical , and sometimes catholick , l. . p. canticles . canticles , how called in hebrew and latine , l. . p. , who the author of it , and who the best interpreters of it , ib. cardinals of rome , what they are , l. . p. carual-confidence condemned , l. . p. , catholicks , the papists falsly so called , l. . p. , . m. ceremonies under the law had relation to christ , l. . p. , chaldee paraphrase . the chaldee paraphrase of the old testament , why so called , of great esteem with the jews , l. . p. , when written , l. . p. , some part of the old testament written in chaldee ; l. . p. . m. & . m. change. a reasonable creature may be changed many wayes , l. . p. god is unchangeable every way , ibid. chiliasts condemned , l. . p. christ. christ is the great and free gift of god , l. . p : , is god , l. . p. . to why , and how he is god , l. . p. , , was man , why and how he was man , l. . p. , , why born of a virgin , l. . p. , when and where he was born , l. . p. he was the messiah promised of old , l. . p. god and man in one person , l. . p. , he was a saviour , redeemer , mediator , surety , christ , a lord , l. . p. . to he merited nothing by his death for himself , l. . p. a priest , l. . p. , , a prophet . l. . p. , a king , l. . p. . to christs double state of humiliation and exaltation , l. . p. . to he died not for all , l. . p. he died in our stead , l. . p. . m. how he is begotten of the father , l. . p. chronicles , who the authors of them , and the best expositors of them , l. . p. chrysostom commended , l. . p. church . church , what it signifieth , l. . p. why catholick and holy , l. . p. , the true church hath given testimony to the scripture in all ages , l. . p. , we are first moved to hearken to the scriptures , because of the churches testimony , l. . p. it hath a four fold office in respect of the scripture , l. . p. the church of rome will not suffer the scripture to be read in a known tongue without special leave , l. . p. the marks of the church , l. . p. whether it may erre , l. . p. , the church of rome apostatical , l. . p. , there is a church government , and who have the power , l. . p. , , how church-members are to be qualified , l. . p. , circumcision , two things considered in it , l. . p. clemency , what in god , l. . p. , clouds , a great work of god , l. . p. , colosse the chief city of phrygia , l. . p. colossians , who best expound it , ibid. combate . the spiritual combate between the flesh and spirit , l. . p. , , coming . christs several comings , l. . p. how his first and second coming agree and differ , ibid. commandments . commandments , general rules for interpreting them , l. . p. , the general sins against the commandments of each table , l. . p. , the division of the commandments , l. . p. the first commandment interpreted and handled , l. . p. . to the second commandment interpreted and handled , l. . p. . to the third commandment interpreted and handled , l. . p. . to the fourth commandment interpreted and handled , l. . p. . to the fifth commandment interpreted and handled , l. . p. . to the sixth commandment interpreted and handled , l. . p. . to the seventh commandment interpreted and handled , l. . p. . to the eighth commandment interpreted and handled , l. . p. . to the ninth commandment interpreted and handled l. . p. . to the tenth commandment interpreted and handled , l. . p. . to communion . communion with christ , l. . p. communion of the saints , wherein it consists , l. . p. concordances , which the best , l. . p. concupiscence a sin , l. . p. , confession . auricular confession not necessary to the pardon of sin , l. . p , we must make a confession or profession of the truth , l. . p. , confidence , l. . p. , conscience . conscience , what it is , l. . p. and the force of it to prove that there is a god , ibid. contentednesse . contentedness required in the last commandment and de●cribed , l. . p. motives and means , l. . p. , conversion . conversion , what it is , l. . wherein it differs from false conversion , l. . p. the properties of it , l. . p. , motives to and means of conversion , l. . p. , corinth , the metropolis in achaia , l. . p. corinthians , the best expositors of both epistles , l. . p. , councels . the florentine and trent councel censured , l. . p. , the true interpretation of scripture not to be sought from general councels , l. . p. who hath the power of calling councels , and who are to be called to them , l. . p. whether general councels may erre , and whether they be above the pope , l. . p. , courage . courage , what it is , its kinds , l. . p. it must be well ordered , l. . p. motives to , and means of christian courage , ibid. covetousnesse , l. . p. , creation . creation taken two ways , l. . p. described , and the description explained , ibid consectaries from the creation , l. . p. ● . to creature . every creature is limited , l. . p. crocodile , its huge bignesse , l. . p. the meaning of that proverb , crocodili lacrymae , ibid. cruelty a great sin , l. . p. crystal and crystal-glasses , l. . p. cursing , l. . p. cyprian commended , l. . p. d danger , christs danger , l. . p. daniel . daniel , when he wrote his prophecy , l. . p. wrote much of it in chaldee , ibid. & p. the best expositors of him , ibid. dates , why so called , l. . p. day . day , what it is , l. . p. its creation a great work and usefull , ibid. & p. its names in greek and latine , l. . p. . m. debts , why sins are called debts , l. . p. , deceit , l. . p. , decrce . decrce , what it is , l. . p. , gods decree described , ibid. the properties of it , ibid. it is two fold , l. . p. consectaries from it , l. . p. deity . hereticks that opposed christs deity , and the holy ghosts , l. . p. , . & l. . p. , demonstration . two kinds of demonstrations , l. . p. . m. descend . descend into hell , what that article in the creed means , l , . p. . to desire , the nature of it , gods image in it , its corruption and sanctification , l. . p. . to despair , what it is , l. . p. . devils . devils , their names and nature , l. . p. , their sin , and why they fell irrecoverably with the time of their fall , l. . p. , they are malicious , subtil , powerful , l. . p. , questions about them resolved , l. . p. . to deuteronomy . why the fifth book of moses is so called , l. . p. the best expositors of it , ib dew what , l. . p. how we dishonour god inwardly and outwardly , l. . p. . to discipline , wherein it consists , l. p. wherein abused , l. . p. , , distrust , l. . p. divination , l. . p. , divinity . divinity that it is , l. . p. what it is , l. . p. , its definition and several kindes , l. . p. how it is to be taught , l. . p. how to be learned , ibid. the opposites of it , l. p. its excellency , ibid. the rule and matter of it , l. . p. division , l. , p. , dogs faithful to men , l. . p. dolphin very swift , l. . p. a great lover of man , ib. dominion . dominion , what it is , l. . p. god hath supream dominion over all creatures , l. . p. drunkennesse , l. . p. , du●l unlawfull , l. . p. , e eagle flies high , sees acutely , and is tender of her young , l. . p. earth . earth , whence that word is derived , l. . p. the creation of it a special work of god , l. . p. , . it s circular motion refuted , l. . p. . m. & l. . p. . m earthquake . earthquake , the cause of it ▪ l. . p. . m. it is general or particular , ibid. ecclesiastes . ecclesiastes , why so called , its author , l. ● . p. the summe of it , and the best interpreters of it , ibid. election . election , what the word signifies , l. . p. it is described , ibid. and the description explained , l. . p. , what the object of it , l. . p. neither foreseen faith , nor foreseen works the cause of it , l. . p. all are not elected , l. . p. , , there is an election of persons , l. . p. element what , and the number of the elements , l. p. , elephant , his magnitude and understanding , l. . p. empty , no vacuum or meer empty place , l. . p. ▪ l. . p. epicure confuted , l. . p. , epistles . epistles , why so called , l. . p. how they are divided , and who best expounds them , l. . p. , in what order they were written , l. . p. , ephesians , who best expound it , l. . p. erasmus commended , l. . p. . & m. & . m errour , l. . p. , esther . esther , why so called , and by whom written , l. . p. who are the best expositors of it , ibid. eternity . the world not eternal , l. . p. , . & l. . p. god is eternal , l. . p. , , what eternity is , l. . p. evangelists . evangelists , who , l. . p the harmony and difference between them , l. p. ● evil. evil , what it is , l. . p. what deliverance from evil means , l. . p. excommunication , what it is and its parts , l. . p. exodus . exodus , why the second book of moses is so called , l. . p. contains a history of above a hundred years , l. . p. the best expositors of it , ibid. expositors of scripture , who are the best among the jews , fathers , papists , protestants , l. . p. , ezekiel . ezekiel , what it signifies , l. . p. when he prophesied , ibid. the best expositors of it , ibid. ezra . ezra , who the author of it , l. . p. the best expositor of it , l. . p. ● f faculty . faculty what , l. . p. three reasonable faculties in man , ibid. faith. faith , what it is , l. . p. , how taken in the new testament , l. . p. , three things in it , l. . p. its object and acts , ibid. it s subject , l. . p. , the degrees of faith , l. . p. faith of adherence and assurance , l. . p. , its end is everlasting life , l. . p. how it is wrought , ibid. how it differs from hope , ibid. it is an excellent grace , l. . p. whether infants have faith , and whether it be in the glorified saints , l. . p. , whether justifying faith be commanded in the decalogue , whether it or repentance precede , l. . p. christians should endeavour to live by faith , and what it is to live by it , l. . p. , motives to get faith , and helps to it , l. . p. whether faith alone doth justifie , l. . p. , , fruits of faith , l. . p. , , , faithfull . god is faithfull , l. . p. , what faithfulnesse is , l. . p. , ministers must be faithfull in their calling , l. . p. fall of man , l. . p. , familists . familists rest wholly in an immediate private spirit , l. . p. confuted , l. . p. fasting . what religious fasting is , l. . p. , what we must abstain from , l. . p. the ends and means of a religious fast , l. . p. , the usual time of a fast and for fasting , l. . p. the popish fasting condemned , l. . p. fathers . fathers , what they were , l. . p. , some of them commended , l. . p. . to fear . fear , what it is , the kindes of fear , the measure of it , l. . p. how it is taken , its object and effects , l. . p. , christs great fear , l. . p. feasting . holy feasting , the nature of it , and helps to it , l. . p. fire , l. . p. fishe● ▪ a great work of god , l. . p. , flattery . flattery , l. . p. flight , what it is , l. . p. forgiveness . forgiveness of sins what , l. . p. every one of christs subjects hath his sins forgiven , l. . p. the forgivenesse of sins is free and full , l. . p. , god only forgives sins , l. . p. what is the meaning of the fifth petition of the lords prayer , l. . p. , , , auricular confession not necessary to forgivenesse of sins , l. . p. , fowls , their nature and use , l. . p. . free-will , l. . p. . to frost , what it is , l. . p. g galatians , who best expound it , l. . p. genesis why the first book of moses is so called , l. . p. contains a history of above two thousand years , ibid. the best expositors of it , ib. why the jews might not reade in the beginning of genesis , the beginning and end of ezekiel , nor in canticles , ibid. the first chapter of it divided , l. . p. , , gentiles . gentiles , many predictions of their conversion , l. . p. some of them give testimony to sundry passages in the scripture , l. . p. ghost . the holy ghost is god , l. . p. ● glory . glory , what it is in god , and its several acceptions , l. . p. , the difference between praise , honour and glory , l. . p. gloria , whence derived , ibid. how gods glory is manifested , l. . p. a double glory in things , l. . p. consectaries from gods glory , l. . p. , glorious . god is glorious , l. . p. , , , , gluttony , l. . p. , god. how he is called in several languages , l. . p. that there is a god , l. . p. . to the knowledge of god is necessary , profitable , difficult , l. . p. , we know god three wayes , l. . p. there is a three-fold knowledge of god , ibid. what god is , l. . p. , how the word god is taken in scripture , l. . p. the several name of god , l. . p. his attributes , wh●● they be , ibid how they di●●●● from properties , and what rules are to be observed in attributing them to god , l. . p. how his attributes are divided , l. . p. good. god is good , the chiefest good , l. . p. , goodnesse . goodnesso , what it is , and what in god , l. . p. the properties of his goodnesse , and the difference between his goodness and that in the creature , l. . p. , gospel . gospel was written by many , and why , l. . p. why they are called gospels , l. . p. its ends and parts , the terms of it , l. . p. , sins against the gospel greater then against the law , l. . p. government ecclesiastical in whom , l. . p. , gracious , god is gracious , l. . p. , grass , a great work of god , l. . p. great . god is exceeding great in nature , works and authority , l. . p. . to greek . the greek translation of the old testament is not authentical , l. . p. , the greek text of the new testament is not corrupted , l. . p. , growth of grace , l. . p. , , guilt of sin , what . l. . p. h habakkuk , when he wrote , and who best interpret him , l. . p. haggai , when he wrote , and who best interpret him , ibid. hail , what , l. . p. , hatred . hatred in god what , l. . p. , what in us , and upon what it should be exercised , l. . p. , the nature , kinds and causes of it , l. . p. the object , quality and fruits of it , l. . p. , the sanctification of it , ibid. hearing . hearing the word a duty , l. . p. how we must hear , l. . p. , heathens . heathens might by the light of nature know that there was a god , and that he was to be worshipped , but could not know him savingly , l. . p. nor be saved by the light of nature , l. . p. , . & p. heaven . the creation of the heavens is a wonderful work of god , l. . p. . to how the heavens work upon inferiour ●●●●●s , l. . p. . m the philosophers divide heaven into divers orbs , the scripture mentions only three heavens , l. . p. , we see not god in that great work of the heavens l. . p. heaven is an excellent place , l. . p. , hebrew . hebrew , why so called , l. . p. the first tongue and a holy tongue , ibid. most of the books of the old testament were written in hebrew , ibid. the jews corrupted not the hebrew text , l. . p. to the hebrew text in the old testament authentical , l. . p. , whether the hebrew text had vowels or pricks from the beginning , l. . p. , hebrews . hebrews ▪ that epistle is canonical though rejected 〈…〉 some hereticks , and pauls , l. . p. , , and written in greek , l. . p. who best expound it , ib. hell , the torments and place , l. . p. , herbs , their variety and use , l. . p. , heresie , l. . p. , hereticks . hereticks , wrest the scripture , l. . p. hereticks which opposed christs god-head and man-hood , l. . p. , history . history p'easant , l. . p. none comparable to that of the scripture , ibid. what books are called historical in the new testament , and why , l. . p. holy. the scripture is holy , l. . p. , , the general nature of holiness , l. . p. what in man , what in god , l. . p. , hope . hope , what it is , the object , act and measure of it , l. . p. the image of god in it , its corruption , sanctification , ibid. marks of a sanctifiea hope , motives to , and means of it , l. . p. horse . horse , an elegant description of him , l. . p. bucephalus , alexanders and banks his horse , ibid. hosea . hosea , what it signifies , and when he prophesied , l. . p. the best expositors of it , ib. humility what , an excellent grace , l. . p. , husband and wife , their mutual duties , l. . p. , to hypocrifie , l. . p. , i iames. iames , this epistle was doubted of in ancient times , and why , l. . p. what luthers opinion was of it , l. . p. who best expound it , ib. iansenius commended , l. . p. ierom commended , l. . p. idlenesse , l. . p. idolatry . idolatry , what it is , l. . p. a great sin , l. . p. ieremy . ieremy , when he prophesied , and who best expounds him , l. . p. iesus . iesus , what it signifies , l. . p. , the papists abuse that name four wayes , l. . p. , iesuites , the popes great pillars , but traiterous subjects , l. . p. , iews . iews corrupted not the hebrew text of the old testament , l. . p. . to their enmity to the gospel , l. . p. who were the best interpreters among them , l. . p. , image . image and fimilitude the same , l. . p. a four-fold image or likenesse , and wherein the image of god consisted , l. . p. . to immortal . god is immortal , l. . p. , a thing is immortal two wayes , ibid. the soul of man immortal , and the reasons of it , l. . p. . to immutable . god immutable , l. . p. . to impenitence , l. . p. , imperfection . six imperfections in all creatures , l. . p. imposition of hands why used , l. . p. imputation . imputation what , l. . p. of adams sin , l. p. , of christs righteousnesse , l. . p. , incest . incest , a strange example of a horse about it , l. p. independent . god is independent , l. . p. infinite . god is infinitt , l. . p. , injustice , l. . p. intemperance , l. . p. , inspiration . inspiration , what it is , l. . p. every part of scripture is divinely inspired , l. . p. intercession . christs intercession what , l. . p. . to interpretation . interpretation of scripture , l. . p. . to who the best interpreters , l. . p. . to means to be used for understanding the scripture , l. . p. . to invisible . a thing is two wayes invisible , l. . p. . m iob. iob , who the authour of it , l. . p. very ancient , ibid. how divided , and who the best expositors of it , l. . p. ioel. ioel , when he prophesied , and who best expound him , l. . p. iohn . iohn called the divine by an excellency , l. . p. describes our saviours divinity more expresly then any of the rest , ibid. who best expound the gospel , ibid. who best interpret the epistles , l. . p. they are canonical , l. . p. ionah . ionah , when he prophesied , and who best interpret him , l. . p. ioshua . ioshua , why so called , l. . p. the best expositors of it , ib. ioy. ioy , the nature of the affection , gods image in it , its corruption and sanctification , l. . p. , the properties of sanctified ioy , motives , marks and means of it , l. . p. , irenaeus commended , l. . p. isaiah . isaiah elegant , oftner cited in the new testament then any of the prophets , l. . p. the best expositours of him , l. . p. of the bloud-royal , ibid. iude. iude , that epistle is apostolical , l. . p who best expound it , ib. iudges . iudges , why so called , and who its authour , ibid. the best expositors of it , ibid. iudgement . the last iudgement , l. . p. all are to be judged , and by christ , l. . p. . to the day of iudgement terrible to the wicked , but comfortable to the godly , l. . p. , the time uncertain , the place and signs of it , l. . p. , the preparation and performance of it , and corollaries from it , l. . p. , iunius commended , l. . p. iurisdiction ecclesiastical , l. . p. , iustice. whether inherent iustice be actual or habitual , l. . p. iustice , what it is , l. . p. , iust. god is iust , l. . p. . to whether god see sinne in the iust , l. . p. iustification . how the word is used in scripture , and what iustification is , l. . p. the difference between it and vocation , ibid. whether all one with remission of sins , l. . p. the parts of iustification , l. . p. . to one may be certain of his iustification , l. . p. , the several periods of iustification , l. . p. iustified . whether we be iustified by inherent or imputed righteousnesse , l. . p. , whether we be iustified by christs active and passive obedience , l. . p. , whether faith alone iustifies , l. . p. , k kimchi commended , l. . p. kinde . god is kinde , l. . p. kingdom . kingdom of god two-fold , l. . p. the meaning of that petition , thy kingdom come , l. . p. , kings . kings , why they are so called , the authors of those two books , and best expositors of them , l. . p. knowledge , l. . p. . to l labour , christ underwent hard labours for us ▪ l. . p. lactautius commended , l. . p. lamentations . lamentations , why so called , l. . p. where and how long ieremy prophesied , ibid fit to write lamentations , and why , ib. the best expositors of it , ib. latine . the vulgar latine translation , why so called , l. . p. which are the best latine translations of the new testament , ib. law. law , what it is , l. . p. the moral law , l. . p. . to there are four precepts in the first table , and six in the second , l. . p. the moral law is in force in the christian church , l. . p. , , it is a glasse , bridle , rule , ib. the law cannot be perfectly fulfilled in this life , l. . p. , legends , why so called , l. . p. leviticus . why the third book of moses is so called , l. . p. , the best expositors of it , ibid. lexicon . which are the best lexicous for understanding the hebrew and greek text , l. . p. liberty . the willing good necessarily hinders not liberty , l. . p. . & . m. life . several kindes of life , l. . p ▪ , . & l. . p. . how gods life differs from the life of the creatures , l. . p. , what spiritual life is , ibid. wherein natural life and it agree and differ , ibid. evidences of spiritual life , motives to it , and means of it , l. . p. , life everlasting , l. . p. . to light. light , an excellent work of god , l. . p. , its abstruse nature and excellent use , ibid. limbus insantum , l. . p. lion. a strange story of a lion , l. . p. living . god is living , l. . p. . to long-suffering . god is long-suffering , l. . p. lot. the nature and use of lots , l . p. , when abused , l. . p. . to love. love , what in god , l. . p. , the properties of it , l. . p. our love to him , ibid. the affection of love in us what , l. . p. gods image in it , ib. it s corruption and sanctification , l. . p. . to luke . luke only makes a preface before his gospel , and who best interpret him , l. . p. the difference between lumen and lux , l. . p. the lutherans confuted about the ubiquity of christs body , l. . p. lying , l. . p. , lyranus commended , l. . p. m maimonides commended , l. . p. malachy , when he wrote , and who best expound him , l. . p. maldonate commended , l. . p. malice , ibid. man made after gods image , l. . p. mark. mark wrote in greek , l. . p. , , when he wrote , and who best exp●und him , l. . p. martyrs . divers suffered for the truth , l. . p. , how true martyrs differ from false , l. . p. masius commended , l. . p. masse . masse , why so called , the evil of it , l. . p. . to private masse unlawful , l. . p. , it is not lawful to be present at the masse , l. . p. massorites their exact diligence in numbering the words , and letters , and points of scripture , l. p. , masters their duty , l. . p. matthew . matthew wrote in greek , l. . p. 〈…〉 never any doubted of the authority of 〈…〉 〈…〉 when he wrote , and who best expound 〈…〉 〈…〉 mediatour . mediatour who , and how christ is our mediator , l p. ●● , whether christ was a mediatour according to both his natures , l. . p. , meditation . meditation , what it is , l. . p. when it is fit to meditate of the creatures , l. . p. , marks to try when we meditate fruitfully of the creatures , ibid. meek . how god is meek , l. . p. memory , what it is , its sanctification , l. . p. mercy . mercy , what in god , l. . p. . to how his mercy differs from mercy in us , l. . p. on what terms and to whom he will shew mercy , l. . p. what in us , l. . p. . to metals . metals what , l. . p. which most precious , ib. m. meteors what they are , their several kindes and matter , l. . p. , micah . micah , when he prophesied , and who expound him well , l. . p. , minister . minister his calling , l. p. . to the minister afore the church , l. . p. his duty , l. . p. , the honour of that function , and their maintenance , l. . p. , miracles . miracles of confirmation and preservation , l. . p. , how true and false miracles differ , l. . p. , what they are , l. . p. , monks . monks , why so called , they are highly honoured by papists , l. ▪ p. , moon . moon , how called in latine and hebrew , l. . p. it is the cause of the seas ebbing and flowing , ibid. mortification ▪ l. . p. . to mountains a great work of god , l. . p. murder . murder , what it is , l. . p. a crying sin , l. . p. , self-murder a great sin , l. . p. , murmuring , l. . p. , mystery . mystery of the trinity a great mystery , l. . p. n nahum . nahum , when he wrote , and who expound him best , l. . p. name . what is meant by gods name , l. . p. what it is to take gods name in vain , ibid. navigation . the art of navigation a great work , l. . p. , useful , l. . p. nazianzen commended , l. . p. necessary . the scripture is necessary , l. . p. , god is a necessary essence , l. . p. nehemiah . nehemiah , why so called , l. . p. the best expositors of it , ibid. night . night , what , l. p. its usefulnesse , l. . p. numbers . numbers , why the fourth book of moses is so called , l. . p. the best expositors of it , ibid. o oath . oath , the nature and use of it , l. . p. . to the abuses of it , l. . p. . to obadiah . obadiah , when he prophesied , l. . p. dt rainolds expounds him well , ibid obedience . obedience , what it is , l. . p. its kindes , ibid. obey . we should obey god , and why , l. . p. . & l. . p. , obscure . many things in the scripture obscure and difficult l. . p. . to and why , l. . p. the difference between mare and oceanus , l. . p. omnipotent . god is omnipotent , l. . p. . to omnipresent . god is omnipresent , l. . p. christs body is not , l. . p. omniscient . god is omniscient , l. p. . to one. god is wholly one , l. . p. . to oppression , l. . p. ordination . ordination of minister● , l. . p. , distinguished from election , l. . p. origen . origen commended for his diligence , l. . p. censured , l. . p. p palm-tree what , l. ▪ p. papists confuted , l. . p. . & l. . p. , , paradise . paradise , where , l. . p. whether destroyed by the floud , ibid. paraphrase . the use of the chaldee paraphrases is very great , l. . p. parents duties to their children , l. : p. , , pastors . pastors their names , they were of years before they entred into that function , l. . p. their office vindicated , l. . p. . to patient . god is patient , l. . p. what patience is in us , ib. paul a great champion of grace , l. . p. peace , l. . p. , pearls which best , and why they are called uniones in latine , l. . p. perfect . the scripture is perfect , l. . p. . to god is perfect , l. . p. , person . person in the trinity , the word used in scripture , l. . p. the word may well be used , ibid. what a person is , l. . p. several things required to a person , l. . p. the communion and distinction of the persons in the trinity , l. . p. , pelagius . pelagius mentions grace often but hides his meaning , l. . p. he saith , grace is given for our merits , l. . p. pelagians confuted , l. . p. pentateuch . pentateuch , why so called , l. . p. contains a history from the beginning of the world to the death of moses , ibid. who have written well on it , l. . p. . see l. . p , people , the duty of people to their ministers , l. p. , perjury , l. . p. perseverance , l. . p. , peter . whether he exercised a primacy at rome , l. . p. peter , who best expound both those epistles , l. p. . philemon , who best interpret him , l. . p. philippians , who best interpret it , ibid. piscator commended , l. . p. , plain . the scripture is plain in fundamentals , l. . p. , . to polygamy , l. . p. poor . christ was poor for our sakes , l. . p. , postils . postils , what they are , l. . p. . m. censured , l. . p. prayer . prayer must be to god alone , not saints , l. . p. , and in christs name , ibid. kindes of prayer , l. . p. mental and vocal prayer , l. . p. , sodain and composed prayer , l. . p. set and prescribed prayer , ibid. what gesture we should use in prayer , l. . p. the place and time of prayer , l. . p. , what we must do after , ibid. the lords prayer opened , l. . p. . to corollaries from the defects of our prayers , l. . p. , , motives and means to prayer , l. . p. ● , the efficacy of prayer , l. . p. , the godly must pray and persevere in prayer , l. . p. , objections against prayer answered , l. . p. who not to be prayed for , l. . p. preaching . preaching , what it is , l. . p. , whether private persons not in office may preach ▪ l. . p. , ministers must preach often , and denounce gods judgements against sinners , l. . p. , predestination . predestination what , l. . p. how it differs from election and providence , ib. the parts of it , l. . p. the errour of the predestinati . l. p. prescience . gods prescience or fore-knowledge , l. . p. distinguished , l. . p. pope . pope , what the word signifies , l. . p. whether the pope of rome be antichrist , l. . p. , whether he be christs vicar , above all other bishops , above kings , can make laws to binde the conscience , determine controversies of faith , l. . p. , , whether he can pardon sins , l. . p. the papists make the pope a god in divers particulars , l. . p. present . god is every where present , l. . p. , , presumption , what , l. p. pride . pride a great sinne , l. . p. , , principle . a double principle in divinity , l. . p. how principles may be demonstrated , l. . p. prophaneness what , l. . p. prophets . how the prophetical books are divided , l. . p. why twelve prophets are called the lesser , ibid. who expound the lesser prophets , ibid. proverbs . proverbs , by whom written , their excellency , l. . p. the best expositors of it , ibid. providence . providence , whence , l. . p. . m. that it is , and what it is , l. . p. , the object of it , l. . p. , the kindes of it , l. . p. . to psalms . psalms , how called in hebrew , l. . p. often quoted in the new testament , ibid. who the author of them , ibid. and how divided , ibid. the best expositors of it , ibid. a choice book , ib. & p. the turks swear solemnly by davids psalms , l. p. pure . the scripture is pure , l. . p. purgatory confuted , l. . p. , r rabbins , some censured , others commended , l. . p. rain . rain a great work of god , l. . p. , rain-bow , the cause of it , l. . p. it s several colours , ib. railing , l. . p. reading . who are commanded to reade the scripture , l. . p. the scripture is to be read publickly and privately , l. . p. what reading the scripture is , ibid. the scripture read may be the instrument of regeneration , ibid. how the scripture is to be read , l. . p. , reason . reason , the uses of it in matters of religion , l. . p. rebaptizing condemned , l. . p. rebellion against god and man , l. . p. , recovery . what mans recovery is , l. . p. . to redeemer . redeemer , christ how , l. . p. , redemption , what , l. . p. religion . three characters of the true religion , l. . p. remora , able to stay the greatest ship under sail , l. . p. repent . how god is said to repent , and how not , l. . p. repentance , what in us , l. . p. , reproach . christ reproached for our sakes , l. . p. , reprobation . reprobation , what it signifies , and what it is , l. . p. the word taken three wayes , and five evil consequences of it , ibid. resurrection . christ rose from the dead , and why , l. . p. to our resurrection , l. . p. , revelation . the manner of gods revealing his will threefold , l. . p. the book of revelation , why so called , l. . p. it is canonical , l. . p. , difficult , ibid. the best interpreters of it , l. . p. revenge , l. . p. , , reverence . reverenco , l. . p. ; in worship , l. . p , , righteousnesse . whether original righteousnesse was natural to adam , l. . p. the properties of original righteousnes , l. . p. christs righteousnesse is ours , l. . p. , marks to try whether we have it , and means to get it , ibid. rivers . rivers , their original use and motion , l. . p. , the river nilus , l. . p. . & romans . romans an excellent epistle , l. . p. who best expound it , ib. rule . the properties of a rule , l. p. , the scripture is the rule of faith and life , ibid. & ruth . ruth by whom written , l. . p. the best expositors of it , ibid. s sacraments . sacraments , their name and nature , l. . p. , the church hath ever had sacraments , l. . p. ▪ the use of sacraments , and their parts , l. . p. , the necessity and efficacy of the sacraments , l. . p. , how the sacraments of the jewish church and ours agree , and how they differ , l. . p. , the sacraments of the new testament only two l. . p. sacraments are to be dispensed only by a minister , l. . p. the use of the sacraments of the new testament ibid. sadduce● confuted , l. . p. . & samuel . the authors of the two books of samuel , and the best expositors of them . l. . p. sanctification . sanctification , what , l. . p. , ● its parts and properties , l. . p. why all godly men must be pure and holy , l. . p. the excellency of sanctification , l. . p. it is imperfect here , and why , l. . p. , evidences of sanctification , and means to get it , l. . p. the sanctification of the whole man soul and body , l. . p. , of the minde , l. . p. of the will , l. . p. , of the conscience , l. . p. , of the memory , l. . p. of the affections , l. . p. , to of the sensitive appetite , l. p. , of mans body , and all the external actions , l. . p. ▪ to satisfaction . christ satisfied for us , l. . p. ▪ it was convenient christ should satisfie for us , l. . p. , the difference between merit and satisfaction , ibid. saviour . christ is our saviour and how , l. . p. ▪ scandal , l. . p. schism , l. . p. , schoolmen taxed , l. . p. scientia media , an errour , l. p. . m scripture . it is the rule of divinity , l. . p. three general characters to know any word to be the word of god , ibid. god revealed himself divers wayes to the fathers , ibid. the divers epithetes of the scripture , l. . p. , why called the word of god , l. . p. . m why the scripture , ib. the divine authority of the scriptures proved by many reasons , l. . p , . to a description of the scripture , l. . p. the scripture is not repugnant to humane reason and policy , l. . p. it is for it self worthy to be believed and known to be of god , by it self , ib. it hath its authority from it self , not the church , l. . p. , it is to be read by the common people , l. . p. , how it is to be read , l. . p. , , many contemn and unreverently handle the scripture , l. . p. , , the canonical books of scripture , l. . p. of the old and new testament , l. . p. . to what parts of scripture have been questioned , l. . p. the authentical edition of scripture , l. . p. . to whether any books of the scripture be lost , l. . p. , whether the scriptures of the old testament had points from the beginning , l. . p. , the end of the scripture , l. . p. the properties of the scripture , its divine authority , truth , it is the rule of faith and life , necessity , purity , perfection , perspicuity , l. . p. to the interpretation of the scripture . . it s divers senses . . to whom belongs the chief authority to expound scripture ▪ . the means which must be used in the interp●e●ation of it , l. . p. . to sea. sea , a great work of god , the making of it , l. . p. , , why called m●re , ib. m. divers questions about it answered , l. . p. , , sedition , l. . p. , , self love , l. . p. self-denial , l. . p. self seeking , l. . p. , septuagint . septuagint , the greek translation of the old testament , l. . p. is not authentical , l. . p. , serpents . serpents , a three-fold profit redounds to us from them , l. . p. , why satan is called the old serpent , l. . p. servants . two kindes of them , three things commend a servant , l. . p. , severity , l. . p. , ship , the materials of it wonderful , l. . p. , signs , several sorts of them , l. . p. , simple . god is most simple , l. . p. , sincerity , l. . p. singing of psalms a duty , and how to be performed , l. . p. , sinne. sin , what it is , l. . p. divided into original and actual , ibid. & l. . p. that there is original sin , its names , and what it is , l. . p. , , the subject of it , l. . p. it is not the substance of a man , l. . p. , many hereticks extenuate it , ib. all equally guilty of original sinne , l. . p. , how it is propagated , l. ▪ p. , we are all guilty of adams sin , l. . p. , what actual sin is , l. ▪ p. distinguished , l. . p. four things in sin , ibid. a raigning sin what , and how known , l. . p. the evil of sin , l. ▪ . to the degrees of sin , l. . , sins of omission worse then sins of commission in some respects , l. . p. what sins make us like the devil , ● . . p. sins against the gospel greater then against the law , l. . p. , all sins are mortal , l. . p. to god not the cause of sin , l. . p. . to how we communicate with other mens sins , l. ▪ p. , the punishments of sin , l. . p. . to national sins what , l. . p. signs of a christian in regard of sinne , l. . p. ● he may have great corruptions , ibid. & two questions about sin resolved , l. . p. , the saints are carefull to preserve themselves from sin , and especially their own iniquities , l. . p. . to the sinfulnesse of ●●n should chiefly cause us to forbear it , l. p. we must not only avoid but abhorre sin , l. . p we must take heed of little sins and secret sins , l. . p. how god punisheth the sins of parents in their children , l. . p. sitting . what christs sitting at the right hand of his father means , l. . p. , of sitting at the sacrament of the lords supper l. . p. socinians . socinians reject all things in religion which they cannot comprehend by reason , l. . p. confuted , l. . p. sorrow . christs sorrow godly , l. . p. , sorrow in us what , and its sanctification , l. . p. , spectrum unde , l. . p. . m spirit . spirit what , l. . p. , god is a spirit , ibid. & angels are spirits , l. . p. starres how distinguished , l. . p. steal . steal , what it is , l. . p. it is forbidden , ibid. stork . stork , why so called , l. ▪ p. her love to her young ones , and theirs likewise to her , l. . p. , subjects . subjects , their duty , l. . p. , sufferings . christs great sufferings , l. . p. . to s●n , the making of it a great work , l. . p. , superstition . superstitian whence , and what , a great sin , l. . p. supper . the divers names of the lords supper , l. . p. , how described , l. . p. the ends of it , l. . p. it is to be taken in both kinds , l. . p. , scandalous persons are to be kept from it , l. . p. yet one may receive with the wicked , l. . p. whether iudas received the sacrament of the lords supper , l . p. , at what time the lords supper was instituted , and its elements , l. . p. , the elements may not be changed , l. . p. , the breaking of the bread in the supper , not an indifferent ceremony , l. . p. , ● it is not material whether the bread be leavened or unleavened , l. . p. , whether it be necessary to mingle water with the eucharistical wine , l . p. , , the consecration of the elements , l. . , the elements must not be adored , l. . p. , the sacrament is not to be carried up and down l. . p. the necessity of the lords supper , l. . p. and why we must receive it , l. . p. of preparation for it , l. . p. . to there must be due carriage at it , l. . p. , and after , l. . p. how oft it ought to be received , and the gesture at it , l. . p. . to surety . surety what , l. . p. , christ is our surety , ibid. sybils were counterfeit pieces , l. . p. synods . synods , what they are , and their kindes , l. . p. what required to them who are to be called to them , and whether general councels may er●e l. . p. , whether councels or synods be above the pope , l. . p. syriack . syriack ▪ it was spoken in our saviours time , l. . p. the syriack translation of the new testament , l. . p. , t tale-hearing . tale-hearing , hearkning to tale-hearers is ●●in l. . p. , targum why so called , l. . p. tempter . tempter , the devil so called , and why , l. . p. his wayes of tempting , ibid. how to know his temptations , l. . p. , christ was tempted by him , l. . p. , how the devil and world tempt , and how god preserves his people , l. . p. , theology , what it is , and its several kinds , l. . p. thessalonica , a chief city in macedonia , l. . p. thessalonians , who do best on both , ib. testament . the scripture is distinguished into the books of the old and new testament , l. , p. , why the scripture is called a testament , l. . p. the books of the old testament for the most part were written in hebrew , l. . p. and how divided , ibid. of the new in greek , l. . p. and why , ibid how divided , l. . p. ▪ to thanksgiving . see feasting . thought . a christian is to make conscience of his thoughts l. . p. the cure of evil thoughts , l. . p. ● thunder , what it is , and its use , l. . p. , timothy , who do best on both books , l. . p. titles . titles of books not used heretofore , l. . p. , whence the hebrews take the titles of their books , l. . p. titus , who best expounds him , l. . p. torpedo hath a benumming quality , l. . p. tostatus commended , l. . p. traditions . traditions what they signifie , l. . p. , reasons against the popish traditions , l. . p. . to the several kinds of them , l. . p. , translate . the scriptures ought to be translated into vulgar tongues , l. . p. , the several translations of scripture , l. . p. , to transubstantiation refuted , l. . p. , to trees . trees , their nature and use , l. . p. , to the tree of life and knowledge of good and evil in paradise , why so called , l. . p. whether the tree of life was a sacrament , ib. trinity . trinity , the word hath sufficient ground in scripture , l. . p. the mystery of the trinity cannot be known by the light of nature , l. . p. yet it is necessary to be known by them that will be saved , l. . p. a difference between trinity and triplicity , ibid. the doctrine of the trinity explained and applied , p. . to true. the word of god is true and certain , l. . p. god is true , l. . p. , truth , what it is , and the several kinds of it , l. . p. v vain glory , l. . p. vatablus commended , l. . p. versions . the several versions of scripture , l. . p. , to what authority they have , l. . p. vertue , what in god , what in men , l. . p. violence , l. . p. virgin. the virgin mary why called deipara , the mother of god , l. . p. visiting two-fold , l. . p. unbelief , l. . p. , vivification , l. . p. . to understanding . what gods understanding is , l. . p. , differs from ours many wayes , l. . p. what our understanding is , and its sanctification , l. . p. , union . union of two natures in christ described , l. . p. 〈…〉 our union with christ , l. . p. , not only relative , nor essential or personal , l. . p. , three mystical unions , l. . p. marks of our union with christ , and means to preserve it , l. . p. , unkindeness , l. . p. unsetledness , ibid. unthankfulness , ibid. vocation or effectual calling , l. . p. . to vow . what a religious vow is , l. . p. how it is distinguished from an oath , ibid. its ends and uses , l. . p. rules to be observed in vowing , and the manner of it , l. . p. the popish vows of perfection , continence , and poverty condemned , l. . p. . to uranoscope , what , l. . p. usury , l. . p. vulgar , the vulgar latine edition not authentical , l. . p. . to w water a necessary element , its nature and use , l. . p. whales a great work of god , l. . p. . & will. what it is , l. . p. its properties , and how distinguished , l. . p. the meaning of that petition in the lord ▪ prayer , thy will be done in earth as it is in heaven , l. . p. the will of man is desperately evil , l. p. , a double will in christ , l. . p. the sanctification of the will , l. . p. , willet commended , l. ● . p. windes a great work of god , l. . p. wisdom . wisdom what , l. . p. 〈…〉 : wherein seen , 〈…〉 godlinesse is true wisdom , l. . p. , the grace of wisdom , l. . p. , witchcraft a great sin , l. . p. witness-bearing . false-witnesse against ones self or other evil , l. . p. , whether the use of witnesses be necessary in baptism , l. . p. , word . why the scripture is called the word , and why the word of god , l. . p. why the word of god was written , l. . p. works . works of god distinguished , l. . p. whether works without faith merit grace ex congruo , and with faith ex condigno , l. . p. good works flowing from the grace of gods spirit in us , do not merit heaven , l. . p. , protestants no enemies to good works , ibid. world how divided by philosophers , and how by the scriptures , l. . p. worship . worship , what is required to it , l. . p. what to the matter and manner , l. . p. . to we must not worship god under any form or picture , l. . p. how humane inventions in worship have been brought in , l. . p. , the several kinds and parts of worship , l. . p. the manner of worship , l. . p. . to preparation to worship , wherein it consists , l. . p. , to the word , prayer , sacraments , vows , ibid. false worship , what , l. . p. , true worship abused , l. . p. , worship solemn and common , l. . p. z zechary , when he wrote , and who best interpret him , l. . p. zephany , when he wrote , and who best interpret him , ibid. errata . reader , i suppose ( if thou hast published any thing thy self ) thou art not ignorant , that it is almost impossible ( though one be never so carefull and diligent ) to free a book wholly from errours : in a large treatise , consisting of many marginal quotations , it is more difficult to avoid them . i might apologize likewise for my self , my absence twice while the book was printing , my reading much of it by candle-light , and my having but one copy , the making use of divers books besides my own for the composing of it , must needs render it a harder province also to observe those faults that have passed . i do not approve of all those things i alleadge , as viz. p. . it cannot then be called the lords supper , since it is rather a break-fast . by this reason it should be necessary to eat before we receive the sacrament , yea to receive it in the evening . nor that p. . in . the sixth and seventh commandment , are otherwise , &c. nor that p. . of the jews being called by vision . i mention not false interpunctions , figures , misplacing of things , or the omission or change of a letter . some things are twice in the same page . p. . à jove principium . p. . in epist. dedicat. p. . l. . and our deborah . epist. to the read. p. . l. . i treat not . l. . fewer . p. . l. . dele the last sanctification p. . l. . wolves and asses . p. . l. . last labour . prolegom . p . l. . dele first most . & l. . apostles . m. protectori . p. m. controversam . p. . m. statut. . l. . errours and discover the danger of them , and that he termed heresie , &c. l. . tort tort. p. . l. . nec nos . l. . roffens . m. called masters or heirs . judg. . . in the book , p. . m. scavoir . p. . l. . conversatio mel . m. alius aliqua . p. . m. non persuadent sed cogunt p. . m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . talitha . p. . l. . osculamini . m. splendidius . p. . l. . that which follows after possessed me , dele p. . l. . the interpretation . p. . m. ordinatè . p. . l. . necessary . p. ● . m. annis . mayerus in philol. sac. ut sciunt qui in commentariis hebraeis versati sunt sacris , &c. p. , m. determinatur à sagittante . p. . m. dele non . p. . l. the object of the last is all things possible , of the first only , &c. p. . l. . gods will is taken , &c. p. . l. . dele iob . . & l. . make it , sam. . . p. . l. . dele mark . . p. . m. eluceat . p. . m. fruenda . p. . m. respiciens . p. . m. ames . coron . p. . m. dele electio completa , &c. p. . l. . disserentium . p. . m. susi ineri . p. . l. . dele ierech . p. . m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . m. not more . p. . m. bono . p. . l . out . p. . m. vide plura ibid , should be after cap. . p. . m. eramus . p. . m. sin● hoc . p. . l. . dele rom. . ult . p. . m. dele amos . . p. . l. . one hath written a book of , &c. p. . l. . all men . p. . m. log . p. . l. . that he might be able to undergo the suffering . p. . m. ●i . ● . l. . we have travelled in the night . p. . l. . dele ephes. . . p. . l. . phil. . , , . p. . m. bore . p. . l. . numberer of secrets . p. . l. . dele gal. . . p. . l. . dele not . p. . l. . dele luke . , . p. . l. . dele col. . . p. . l , . the disciples . p. . l. . safety . p. . l. . rather . p. . m. ipsas . p. . solum . p. . l. . in english free will. p. . l. . do only concern . p. . l. . for the righteousness . p. . m. dele body . p. . l. . scraphims . l. . ●in'd were for ever . p. . m. sue to the mercy of god in christ. p. . l. . at some times more then other . p. . m. dele we have no power over the world and satan . p. . l. . lam. . , , . p. . l. . it is set down so . p. . to l. . adde suggestion is only the act of the tempter , the rest of the tempted . p. . m. significatu . p. . l. . ostendit . p. . m. de panis qualitate , &c. dele , it being in the text. p. . l. . dele luke . . p. . l. . christ is able . p. . l. . of a dayes fast in nineveh , and three dayes in esther . l. . sam. . , , . p. . m. dele and those in the reformed churches . p. . m from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . m. dele anglic. volunt hommi●s . l. . work . p. . l. . to do some good that is to be done . p. . m. . he admonisheth us of our forgetfulness in the best things , when he saith , remember . p. . l. , . matth. . . m. dele philol. p. . l. . , . it is designed for god. p. . m. prima . books printed for william lee , and to be sold at his shop , at the turks-head in fleetstreet , together with the prices of some of them . annotations upon all the new testament , by edward leigh esq master of arts of magdalen-hall in oxford , . a systeme or body of divinity , in ten books , wherein the fundamental and main grounds of religion are opened , by edward leigh esq master of arts in magdalen-hall in oxford , in fol. . about . sheets . the saints encouragement in evil times in . . written by the said author edward leigh . an exposition of the prophecy of haggie , in fifteen sermons , by that famous divine iohn reynolds d. d. in . . an exposition of the psalms of degrees . the young mans tutor , both writ by t. stint in . heresiography or a description of all the heresies and sectaries of these later times , by ed. pagit . . with new addit . . contemplations , sighs and groans of a christian , published by w. stiles esq of the inner temple . . the saints comfort in evil times . . gods revenge against murther in thirty tragical histories , by l. reynolds , in fol. sylva sylvarum , or a natural history , in ten centuries : whereunto is newly added , the history of life and death , or the prolongation of life : both written by the right honourable francis lord verulam . in fol. . the magnetique cure of wounds . nativity of tartar in wine . image of god in man. also another treatise of the errours of physicians concerning defluxions : both published in english by d. charleton physician to the late king. . . the darkness of atheism dispelled by the light of nature , written by the said author , in . . a discourse concerning the king of spains surprizing of the valtoline , translated by the renowned sir thomas roe , many times embassador in forain parts . the roman foot and denaries , from whence as from two principles , the measure and weights may be deduced , by iohn greaves of oxford . . . a treatise of the court , written in french by that great counsellour de refuges many times embassadour for the two last french kings , englished by iohn reynolds . . aminta , a pastoral , translated out of tarqata tasso . . the hebrew commonwealth , translated out of petrus cuneus , in . . both translated by clem. barkesedal . cirtamen religiosum , or , a conference between the late king of england , and the late lord marquesse of worcester concerning religion . . . hugo grotius , his two treatises , of god and his providence , and of christ and his miracles , together with the said authors judgement of sundry points controverted , in . . for the sacred law of the land , à learned book , written by iohn white esq . . a generall table to all the reports of my lord coke in engl. . . the battel of agincourt , fought by henry the fifth , the miseries of qu. margaret , with other poems , by mic. drayton esq the od●s of horace , selected and translated by sir thomas hawkins , in . the spanish gallant , instructing men in their carriage to be beloved of the people , in . youths behaviour , or decency in conversation amongst men ; with new additions of a discourse of powdering of hair , of black patches and naked brests . . the tillage of light , a treatise of the philosophers stone , . the right of peace and warre , in three books , written in latine by the illustrious hugo grotius , together with the life of the said author , will shortly be published in english , in . large . books printed for w. lee ( and some others ) and are to be sold at the turks-head in fleetstreet , together with the prices of the said books . the christians warfare against the devil , world , and flesh , by iohn downam . fol. s. a commentary or exposition upon the second epistle of st peter , by tho. adams . fol. . s. a sixfold commentary upon genesis , wherein six several translations are compared , by andrew willet , in fol. s s the theater of plants , or a large herbal ▪ by iohn perkinson apothecary . lb. orlando furioso , englished by sr iohn harrington , with the translators additions of his epigrams , in fol. s. mare clausum , by iohn selden esq of the best impression , in fol. s. books printed for wil. lee , m. walbanck , d. pakeman , and g. bedell . reports or new cases of law , by iohn march of grayes-inne barrester . . . s. d. the attournies academy , being the manner of proceedings in all the courts of records at westminster and other courts of law or equity . . . s. three learned readings , . by the lord dyer . . by sr i. brograve . . by th. risden esq . the learned argument upon the writ of habeas corpus , in court of the upper bench , with the opinion of the court thereupon . the touchstone of common assurances , by w. sheppard esq of the middle-temple . . . s. d. the book of oaths , and the several forms thereof , both ancient and modern , in . fleta , an ancient manuscript of the laws of england , published in print by iohn selden esq , and is to be sold by w. lee , m. walbanck , and d. pakeman . . s. d. books printed for w. lee , d. pakeman and g. bedell , and are to be sold at their shops in fleetstreet . biblia sacra sive testamentum vetus , ab im. tremellio & fra. junio ex hebraeo latinè redditum , & testamentum novum , à theod. beza è graeco in latinum versum . argumentis capitum additis ver sibusque singulis distinctis , & seorsum expressis , cum indice . in . . s. the history of the civil wars of france written in italian , by h. c. davila , translated out of the original . fol. . s. de priscis anglorum legibus , being the ancient laws of england , in saxon and latin , out of the author ( mr lamberts ) own manuscript copie . . s. divine essayes , by the honourable walter mountague esq . . . reports or cases in chancery , collected by sr george cary , one of the masters of the chancery . the whole office of a county iustice of peace , with an abridgement of all the acts and ordinances , which any waies concern a justice of peace , by william sheppard esq . . s. d. the compleat lawyer . d. a perfect abridgment of the eleven books of reports , of the reverend and learned knight sr edward coke , sometimes chief justice of the upper-bench , written in french by sr iohn davis , and now englished , . s. d. the history of the life and reign of richard the third , by geo. buck esq . fol. . learned reports , perused and approved by justice godbole . . . the office and duty of executors . . s. d. the grounds and maxims of the laws of england , by w. noy esq ; both printed for w. l. d. p. and others . s s these books following are to be sold by w. lee , and d. pakeman at their shops in fleetstreet . a collection of all the statutes frequent in use , with notes in the margent and references to the book cases , with an abridgment of the residue which be expired or repealed , by ferdinando pulton of lincolns-inne , in large fol. ● . lb. s. the first part of the institutes of the laws of england , or a commentarie upon littleton . s. the second part of the institutes containing the exposition of many ancient , and other statutes of magna charta . s. the third part of the institutes , concerning pleas of the crown and criminal causes . s. d. the fourth part of the institutes , concerning the jurisdiction of courts : all written by ed. coke . s. d. milite sometimes chief justice of the upper bench. fol. . the reports of that reverend and learned judge sr henry hobard lord chief justice of the common-pleas , being inlarged and perfected by his own copie , in fol. . s. d. the , , , , , , & . parts of the reports of my l. coke . in fol. the abridgment of my l. cokes . reports , by edw. tratman . . s. d. the year book of edward the th , also , long quinto of edward the . both fol. the register of writs . fol. . s. henric. de bracton , de legibus & consuetudinibus angliae . . . s. presidents , the first and second part , by w. west , in large . crumptons jurisdiction of courts . . the elements of the laws of england , by sir francis bacon , sometime l. chancellor of england . . . s. the judges arguments about ship-money . . s. d. natura brevium , by fitz-herbert . the office of sheriffs , by wilkinson . . s. d four books of law , by sr h. finch . . s. doctor and student . . s. d. a book of presidents . . s. d. littleton and perkins , together or single , in . the compleat copie-holder , with the reading of copyholds , the first by sir e. coke , the second , by c. caltrop . esq the order of keeping of a court leet , and court baron . . a little treatise of bail and mainprize , by e. c. knight . a declaration of nusance , concerning dwelling houses , with the resolutions of the judges of assizes , upon questions touching parishes . special and selected law cases , out of the reports and year books , concerning the persons and estates of all men whatsoever . s. analecta , formerly called the countrey iustice , the th edition , carefully and truly corrected from the gross errors of the former impressions , in . . s. d. statuta pacis , containing all the statutes in order of time , as concern a justice of peace , in . s. d. kelawayes reports . fol. s. the laws resolution concerning womens writs , in . s. the english lawyer , by judge dodridg . vicesimo primo iacobi , & primo & tertio caroli . fol. an ancient , learned book of the law , called britton . the names of such books as this author hath formerly written . . a treatise of the divine promises . . . critica sacra on the hebrew of the old testament . . critica sacra on the greek of the new testament , both in fol. . annotations upon all the new testament fol. . the saints encouragement in evil times . . . analecta , or observations on the twelve first caesars , in . . a philological commentary : or an illustration of the most obvious and usefull words in the law , in . notes, typically marginal, from the original text notes for div a -e quod per omnes ecclesias receptum est , disputando velle in controversiam vocare est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . grotius in loc . orthodoxus is videlicet qui de rebus fidei rectam opinionem habet . drus. spicileg . nec etiam illi duntaxat heterodoxi , vel non orthodoxi vocari possunt , qui doctrinam aliquam ab ecclesia apertè damnatam vel rejectam amplexi sunt , sed & qui vel erroneum dogma vel inutile tuentur , quod cum scriptura non consistit , aut sibi non constat . aliud etiam est simpliciter orthodoxum non esse , aliud talem non esse in hoc vel illo capite . spanhem . exercitat . de grat. univers . annotat. in sect. . amicus socrates , amicus plato , sed magis amica veritas . jer. . . jude v. . cor. . . nullus enim suavior animi cibus est , quam cognitio veritatitis , cujus asserendae atque illustrandae septem volumina destinavimus . lactant. de falsa religione . l. . accepi à fide dignissimis , cum illi ex consuetudine oblati essent eo die quo coronabatur in regem , tres gladii , in signum quod esset trium potentissimorum regnorum angliae , franciae & hiberniae monarcha : quod tandem dixerit , deesse adhuc unum , & cum interrogassent principes , quisnam ille sit : respondit , esse sacrorum bibliorum volumen . ille liber , inquit , gladius spiritus est , & gladiis his omnibus longe anteferendus . baldaeus de script . brit. cent. . speed. chro. c. . p. . baldazza● a germane divine , writing to oecolampadius , saith , venia● verbum dei & submittemus , etiamsi nobis essent sexcenta colla . ego quidem sine verbo ne in paradisa optarim vivere , cum verbo etiam in inferno facile est vivere . luth. t●m . ●hr . . . in regum solenni & publica inauguratione , inter alias ceremonias , quoque liber legis in manus ipsis datus fuit , & sub isto symbolo veritatis coelestis in eo comprehensae protectio commendata , reg. . . ubi per testimonium , tam hebraeorum , quam christianorum interpretes , librum legis intelligunt . buxt . epist. dedicat. ad anticritica . hist. eccles. . * ista ita se habere , sine ulla alia curiosa indagatione pro certo credimus . noli ergo in his quae fide duntaxat rectè intelliguntur curiosè refutandis laborem frustra consumere , quaerereve quî ista fieri aut non fieri possint . quod si credis , mihi quaed●m sciscitanti responde . quibus obstupefactus philosophus , credo , inquit . et gratiis illi actis , quod ipsum devicisset , non solùm eadem cum sene ipse sentire , verum etiam consilium dare coepit illis , qui perinde erga fidem christianam atque ipse antè , affecti erant , ut jam doctrinae christianae assentirentur : atque jusjurandum adjecit , se non modo sine numine divino mutatum esse , sed etiam vi ac virtute quadam inexplicabili ad religionem christianam conversum . doctrina dei & quidem praecipua pars evangelii fuit non tantum in dubium vocata , sed etiam damnata , doctrina nimirū de perseverantia sanctorum in fide , ex qua pendet articulus de certitudine salutis nostrae per christum . haec verò doctrina de perseverantia pendet à doctrina de immutabili sanctorum electione ac praedestinatione , sine qua doctrina articulus de gratuita per christum justificatione , nullo modo consistere potest . zanch. discept . cum marbachio . tota haec doctrina christi est & apostolorum , explicata ab augustino , recepta ab ecclesia catholica renovata à luthero & bucero totius germaniae duobus luminibus . id. ibid. * anno intercedente cardinali contareno , à paulo iii. petierunt , ut vitae illud institutum . pontificia autoritate confirmaret : qui addita hae cautione , illud ratum habuit , ne plures quam viri , ad eam societatem adscriberentur . sed cum postea animadverterent , illam vitae rationem ad restituendam & resarciendam nutantem & labascentem pontificiam ecclesiam prae caeteris ordinibus maximè idoneam esse , . anno decrevit , ne ullis vel locorum terminis , vel personarum vumero , societas haec iesu nomine insignita circumscriberetur . chemnit . in exam . part . . decret . conc. trid. praef. certò constat regem hispaniarum si selum angliam cum belgio donare posset , toti●s europae magnaeque partis mundi monarcham citò evasurū . iam verò ad evertendos anglos nihil tam conducit , quam dissensio & discordia inter illos excitata , tum perpetuoque nutrita , quod citò occasiones meliores suppeditabit . campanellae de monarch . hisp. discur . c. . equidem nulla opportunior aut major potentia est ad opponendam classem anglicam , quam potentia hollandiae & zelandiae . nam hae non solum navium numero , sed etiam experientia maritima omnes alias multis parasangis antecedunt , ut taceam jam de ferocia & divitiis gentium . campan . ib. c. . notes for div a -e * si quis locus ipsis objiceretur , respondebant , nos literae minimè obnoxios esse , sed spiritum qui vivificat , sequi oportere . calv. adversus libertinos , c. . vide plura ibid. juvenal . satyr . aug. de civ . dei l. . c. . lomb. * de civit . dei l. . c. . ludov. viv. in august . loco citato . psal. . . * see d. arrowsmith on that text. see his , , , , , ▪ . & . chapters . deus creavit hominem rectum , naturarum autor non utique vitiorum , sed sponte depravatus justéque damnatus , depravatos , damnatosque generavit . omnes enim fuimus in illo uno , quando omnes ille unus corrupit , quia per foeminam iapsu● est in peccatum , quae de illo fa●ta est ante peccatum . august . de civit . dei , l. ● . ● . . doctor twiss against hord. nam ista colluvies ab aliis haereticorum sectis in eo differt , quod non tantum certis in rebus erraverit , verum sit immensum quoddam stupendorum deliriorum mare : adeò ut vix unius anabaptistae caput reperiri possit , quod non sit imbutum aliqua opinione diversa à reliquis . calv. instruct. advers . anabaptistas . laeti compend . hist. univers . period . german . art. . p. . i had this salutation from one judicious divine , sir , you study to make us idle . notes for div a -e . god takes notice of the time of mens enjoying the gospel . . he expects proficiency according to this time . . men that live under the gospel ought not only to be instructed , but teach others according to that condition wherein god hath set them , not by way of office . . such must be first instructed themselves in the principles of religion . . there are principles of religion , fundamentals , such doctrines on which all godlinesse is built , cor. . . and all superstructions must agree thereto . . there is an order and method to be observed in bringing men to the knowledge of the gospel , viz. to instruct them in the principles first . . those that are not instructed in principles are not capable of higher doctrine . . ignorance in principles is a just ground of reproof , and a great matter of reproach to those that live under the gospel . mark . . this takes in the right knowledge of the law , and sinne the transgression of it , its nature & desert , that one must mourn for it , and turn from it . * apostolus baptismorum meminit , quia ad statos inter veteres baptismi dies alludit , paschae nimirum & pentecostes , ubi plures simul bapti●ari consueverant , vel quia de plurium baptismo simpliciter loquitur . spanhem . unum est judicium irr●tractabile valens in perpetuum . grot. see m. foorths exposit. of the apost . cat. * dr. field of the church , l. . c . isa. . . cor. . . * quod est ab ipsis positum & praedicatum . jun. ad bellar. cont . . lib. . cap. . the prophets and apostles are not fundamenta fundantia , but fundata , such foundations as themselves had a foundation , even the lord christ ; the ground of a christians faith is , thus saith the lord , thus it is written . the observation . sermo qui rudes in christo inchoat . fundamenti vocabulum est metaphoricum , ab aedificantibus sumptum , atque denotat illud totius structurae firmamentura in imo positum , quo sustentatur aedificium quoque subducto corruit protiu●● , & in frusta dilabitur . davenant . adhort ad pacem eccles. c. . extet communis formula cetechismi in usum puerorum , & ●● qui erunt rudiores in populo : sic ipsa veritas illis familiaris reddetur , ac ●imul eam ipsam discent ab imposturis & corruptelis discernere , quae sensim apud cessantes irrepere sole●t . plane enim tibi persuasum esse oportet , ecclesiam dei cateches● carere non posse , &c. calvinus epist. pro lectori angliae . sam. . ▪ prov. . . see prov. . prov. . . which is meant chiefly of instructing her family . mat. . . matth. . . & . . a act. . , & . chap. and in their epistles . mark . . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word borrowed from the making of an impression by a stamp or seal . john . . act. . . it is good to have the principles of the doctrines of faith and rules of life drawn to brief heads . it is used to draw arts and sciences , plentifully laid out into compendious heads , and some few general rules and principles . luther profest he was still discipulu● catechismi , that he studied the principles . psal. . . tim. . . the practice of this duty is represented in the whol book of the proverbs gen. . , omnis christi actio christiani instructio . dr. reynolds called aquinas his sums , that absolute body of divinity . dr. twiss doubting conscience resolv . prov. . . c chanoe . gen. . . so the hebrews interpret that gen. . . his trained or instructed servants , those which he taught in piety ; the word comes from chanach . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox graeca est , quam latina ecclesia pro sua coepit usurpare . martinius . eusebius saith , one was set apart on purpose for this office in the primitive church , called the catechist . hinc catechumeni dicebantur qui catechismu● discebant , catechistae qui catechismum docebant . dietericus . catechizing what it is . catechesis est elementaris institutio christianae religionis viva docenti● voce tradita , & ● discentibus repotita . altingius . d m. pemble . m. greenham . at sermons and prayers , men may sleep or wander , but when one is asked a question , he must discover what he is . herberts remains chap. . it is to be performed either by the minister in publick , or the governours in private , or some able body in their place . verba scriptura non sunt verba legenda , sed vivenda , said luther . su●●●●um christianae fidei brevi libell● complex●● est genevae joan. calvinus , quam itali , gallt , belga , scoti , &c. publice in ecclesiis suis interpretantur . eandem , sententia ubique servata , fusi●● apud anglos & ●uculentius expressit vir non vulgari doctrina & facundia pr●dit●● alexander noellus . ad. hamilton apostat . sueton. orthodox . respons . consectaries of reproof . . of exhortation . see gen. . . & . . young people have great temptations , tim. . . their souls are precious . f aristot. de hist. animal . l. . c. . g caussins holy court , eighth reason of his first book . * de orig . & progress . idol . l. . c. . h lib. . c. . of his enquiries . prov. . . & . . i non minus placet deo hosanna puerorum , quam hallelujab virorum . the holy ghost hath composed some psalms according to the order of the hebrew alphabet ( as , , , . ) that parents might teach their children the first elements of religion as well as learning . see mr gataker on psal. . . & menoch . de rep. heb. l. . ● . . in octonariis prolixioris omnium psalmi , ad singulorum versuum initia recurrentes eaedem literae , ostonariis ipsis per ordinem alphabeti dispositis , sunt locali memoriae ad sententias retinendas . alphabetariis igitur , ut ita dicam , mysteriorum christi , sic minutatim particular rerum dispensari con●enientissimum est . guil. rivet . vindic . evangel . parte secunda , cap . we have discharged our duty , our prayers and instructions may be as seed sown , and our reward shall not be onely in heaven , but in the doing of our duty . psal. . . k euseb. eccles. hist. lib. . cap. . see m. pembles sermon of ignorance . luk. . . jer. . . there is generally a great ignorance of christ , . few men seek after the knowledge of christ , john . . . few believe in him because they know him not , john . . . men are estranged from him in their conversation , ephes. . . . they go on in their former lusts , pet. . . nescientia dicit simplicem scientiae negationem , haec in angelis esse potest , ignoraatia importat scientiae privationem , dum scilicet alicui deest scientia eorum , quae aptus natus est scire . aquin. a , ae quaest. . artic. . vide plura ibid. heb. . . one being examined , affirmed blindely , that none had died or should die for him . another , that the sunne shining in the firmament was he son of god that died for him . m the papists make the pope their personal foundation . see dr field of the church , l. . c. . and m. rous his catholick charity , chap. , . some dislike the beginning of the athanasian creed , whosoever will be saved , &c. upon pain of damnation thou art bound to know the articles of thy faith , to know god in christ , and the holy catholick church by the word of god written . the ten commandments , to know what works thou shouldst do , and what to leave undone . christs prayer , which is an abridgement , epitome or compendious collection of all the psalms and prayers written in the holy scripture . in which thou prayest for the remission of sinne , as well for thy self , as for all others , desirest the grace of the holy ghost to preserve thee in vertue , and all others , givest thanks for the goodnesse of god towards thee and all others . he that knoweth lesse then this cannot be saved , and he that knows no more then this , if he follow his knowledge cannot be damned . b. hooper on the command . fundamentalem articulum habendum sentio , qui ex voluntate dei revelantis ad salutem & aeternam beatitudinem consequendam est adeò scitu & creditu necessarius ut ex illius ignorations , ac multo magis oppugnatione , aeternae vitae amittendae manifestum periculum incurratur . davenant . de pace ecclesiastica . about fundamental points there may sometimes arise such disputes as are no way fundamental . for instance , that god is one in essence , and three in persons , distinguished one from another : that the sonne is begotten of the father ; that the holy ghost is the spirit of both father and sonne ; that these three persons are coeternal and coequal : all these are reckoned in the number of fundamentals : but those school-niceties touching the manner of the sons generation , and the procession of the holy ghost , are not likewise fundamental and of equal necessity with the former . b. daven . opin . of the fundam . points of relig. certa semper sunt in paucis , saith tertullian . certain and undoubted truths are not many , and they are such as may be delivered in a few words . in absoluto ac facili stat aeternit as . hilary . that the doctrine of the trinity is a fundamental and necessary to salvation . vide voet. thes. p. , &c. articuli cognit●● & creditu necessarii ad salutem , such articles as are necessary to know and believe to salvation , are not such truths as are meerly speculative , but such only as have a necessary influence upon practice , and not all those neither , but such as have necessary influence upon the act and function of christian life . principia theologia , or fundamentalia dogmata & fundamenta salutis , are not the same , but differ formally , though some of them may be materially coincident . mr mede in a letter to mr hartlib . as there are in points of saith , fundamental articles , so there are in points of practice , fundamentall duties . master raynolds on hosoa . , . the foundations of religion must , . be held with great certainty . . speculative foundations , john . . we must hold one god in three persons , christ the mediator . . practical , john . . we must be convinced of the sinne of nature , the righteousnesse of christ , and the necessity of a holy life , and suspect those opinions , which advance nature , depresse christ , decry good works . . we must be earnest about the particular explication of these truths , cor. . . errour in matter of justification is dangerous . corollaries . n haeresis est pertinax defensio erroris in fide , opinionem aliquam pugnantem cum fundamento ejus ponentis . voet. haereticus non est , nisi qui inverbum fidei peccat . luther . in epist. galat. c. . v. . haereticum tota ecclesia christiana inde ab initio in hunc usque diem vocavit cum , qui haeresiarcham aliquem sequ●tus , negat doctrinam aliquam fundamentalem & ad salutem necessariam , inter christianos controversiam . vedel . de arcan . armin. lib. . cap. . vide plura ibid. there are damnable heresies , pet. . . and errours that are capital , not holding the head , col. . . and such as destroy the faith , tim. . . o vide altingii loc . com . part . . p. . et z●nc . misc . de magist. non omnis error est baeresis , sed illa tantum quae est contra fundamentum a●t in fundamento fidei & pertinaciter defenditur . voet. some errours do not touch the foundation , others do concutere , and others do evertere . we hold the lutherans to be true churches , agreeing with us in fundamental points of faith , and likewise in being free from idolatry ; for albeit they have images in their churches , which we conceive to be a very dangerous thing , yet they do not worship them ; and although they hold reall presence in the sacrament , yet they do not adore it . dr twiss his doubting conscience resolved . my lord faulkland in his reply to him that answered him about the romane infallibilitd , pag. . to . seems to hold the negative . bellar. tom. . l. . c. . t. aquin. part . . quaest. undecima , articulo tertio . vide gerhardi loc . commun . de magistratu . p part. . philos. sob . sect. . q. . zanch. tom . . misc. in cap. de magistratu . aretius hath written the history of valentinus gentilis put to death at bern. there was a statute against lollardi in england , and hugonots in france . haereticus ego tibi , & tu miht . see statut. of qu. eliz. c. . propriè heretici vocantur qui ea pertinaciter rejictunt , quae in sacris scripturis docentur . daven de judice controv . haeresis est error pugnans cum ●undamento religionis christianae , isque pertinax . altingius tom. . problem . theol. part . . prob. . heresie is an errour in the foundation of christian religion , taught and defended with obstinacy . perk. on gal. . . see more there . q lib. of the church , ch . . see d. prideaux his sermon on cor. . . vide grotium in tit. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eligere , praeferre , est enim haeresis priv●●a aliqua opinio , quam quis prae dogmate christiano , & fide catholica sibi amplectendam eligit , eamque pertinaciter defendit . gerh. loc . commun . de ministerio ecclesiastico , c. , ut quis sit propriò dictus haereticus , requiritur , . ut sit person● in ecclesiam visibilem per baptismi sacramentum recepta , cor. . . act. . . . ut erret in fide , , sive errorem illum noviter introducat , sive ab alio acceptum amplectatur ( quamvis illud haeresiarchae hoc vero haeretici proprium videri possit . ) . ut error directè in ipsi fidei fundamentum impingat . . ut errori conjuncta sit malitia ac pertinacia , per quam etiam aliquoties admonitus nihilominus obstinatè errorem suum defendat . . ut dissensiones & scandala in ecclesia excitet , ejusque unitatem scindat . id. ibid. haeresis consideratur vel in doctrina , vel in persona ; haeresis doctrinae , est quando id ipsum quod proponitur est contra sidem catholicam & orthodoxam . haeresis autem personae , quum quis haeresin doctrinae ita proponit ut asserat etiam convictus . cham. de occ. pontif. l. . errours are practical or doctrinal onely , fundamental or circa-fundamental , or neither of the two . r see master clarks sermons on matth. . . and master cranfords haereseomachia on tim. . . s arius in alexandria una scintilla fuit . sed quoniam non statim oppressus est totum orbem ejus flamma populata est . aquin. t ubi supra . cum agitaretur de ista quaestione ( an morte mulctandi & cogendi haeretici ) in synodo quadam londini . & perrogarentur singulorum sententi● , surrexit quidam senex theologus , atque hoc planum esse asserit ex ipso apostolo . haereticum hominem post unam aut alteram admonitionem d● vita . de vita inquit , ergo manifestum est haereticos istos homines post unam aut alteram admonitionem ● vita tollendos . erasm. annotat. in tit. . vel sola modestia potuisset , vitam redimere , said galvin of servetu●●n opusc . here the spirit of god sets forth , . the office of a magistrate , to bear the sword . . the end , which is double , . the minister of god for thy good , in general . . to execute wrath on him that doth evil . god never committed to any that charge of the body onely , and not proportionably the charge of the soul , as to masters , parents , heirs judg . . u magistrates in the scripture ( in the hebrew ) are called masters of restraint . qui non vetat peccare cum potest jubet . sene. x m. hildersam on psal. . . lect. . as all blasphemous hereticks levit. . . so seducing hereticks are to be put to death . the whole chapter of deut. is spent about the seducing of false prophets . are not moses moral laws of perpetual equity , and therefore to be observed in all ages ? is blasphemy more tolerable in the new testament ? mr. cotton on rev. . third vial. we are not obliged ( saith beza ) to the judicial laws , as they were given by moses to one people , yet so farre we are bound to observe them , as they comprehend that general equity which ought to prevail every where . by the judicial laws of the jews the false prophets and idolaters were to be put to death , deut. . , . & . , . where there is a moral equity in the precept , it is perpetual . notes for div a -e . that there is divinity . rom. . , . . & . , * omne bonum est sui diffusivum , ergo maximè bonum est maximè sui diffusivum . ut se habet simile ad fimile , ita se habet magis ad magis , locus topicus . . what divinity is . theology , if thou look after the etymology of the word , is a speech of god : and he is commonly called a theologer or divine who knoweth or professeth the knowledge of divine things . peter du moulin theology is so named from its end , god , as other arts are called humanity , because man is the end of them . the whole doctrine of religion is called theology , that is , a speech or doctrine concerning god : to signifie , that without the true knowledge of god , there can be no true religion , or right understanding of any thing . befield on the creed . lactantius de ira dei. . what divinity is . tit. . . tim. . . col. . . tim. . . theologia est doctrina de deo ac rebus divinis . divinity is the knowledge of god. theologia est scientia vel sapientia rerum divinarum divinitus revelata ad dei gloriam & rationalium creaturarum salutem . walaeus in loc . commun . de genere theologiae est quaestio : quod idem ab omnibus non assiguatur . nam illis arridet scientia , aliis sapientia , aliis prudentia . litem hanc dirimere nostri non est instituti : etsi verè scientem , verè sapientem , verè prudentem eum judicamus , qui verus & sincerus est theologus . wendelinus christ. theol. lib. . cap. . . how divinity is to be taught . . discenda est theologia imprimis textualis . . systematica seu dogmatica . . elenctica & problematica . voetius bibl. theol. l. . c. . . how divinity is to be learned . job . , . mat. . . john . . deut. . . rom. . . & . . tim. . . mat. . prov. . . & . , . & . . . . the opposites of divinity . . the excellency of divinity . a paul cals it the excellency of the knowledge of christ , phil. . psal. . . christ is the principal subject of the whole bible , being the end of the law , and the substance of the gospel , m. perkins . quicquid est in suo genere singulare & eximium , id divinum . b agreeable to which is the french proverb , ministre ne doit scavior que sa bible , a minister must know nothing but his bible . * psal. . . mahomet would have had others believe , that he learned the doctrine of his alcoran from the holy ghost , because he caused a pigeon to come to his ear. origen saith of the devils , there is no greater torment to them , then to see men addicted to the scriptures , num. hom . . in hoc eorum omnis flamma est , in hoc ●runtur incendio . in theologia principium duplex , estendi & cognoscendi , sive quo quid est aut cognoscitur ; illud con , tituit scibile & objectum , hoc gignit scientiam , & perficit subjectum : illud est deus , hoc dei ipsius verbum , videlicet ut in sacra scriptura expressum & consignatum est . hoornbeeckii antisocinianismus l. . c . controv . . sect. . of the scripture . c the scripture is called , the word of god , ephes. . pet. . . the counsel of god , act. . the oracles of god , rom. . . the law of god , psal. . . the minde of god , prov. . . d it is called word , because by it gods will is manifested and made known , even as a man maketh known his minde and will by his words ; it is also said to be the word of god , in regard , . of the author , which is god himself , tim. . . . of the matter , which is gods will , ephes. . . . of the end which is gods glory , ephes. . . . of the efficacy , which is gods power , rom. . . e so it is called the bible or book by an excellency , 't is the only book , as f august . de civit . dei lib. . c. . ita usus obtinuit ut sacra ista scripta , quibus tanquam tabulis perscripta est ac consignata dei voluntas , nomine scripturae per autonomosiam intelligantur , beza in joh. . . the scriptures exceed all other writings in divers respects ; . because all these writings were inspired by the holy ghost , so were no other writings . . they contain a platform of the wisdom that is in god himself . . because they were penned by the greatest , wisest , holiest men , the prophets , apostles , evangelists . . they are more perfect , pure and immutable then any mans writings , mat. . . tim. . . pet. . mr bifield on pet. * the principal author of all scriptures is god the father in his son by the holy ghost , hos. . . pet. . * acts . . c●● . . . the father hath revealed , the sonne confirmed , and the holy ghost sealed them up in the hearts of the faithfull . exod. . . deut. . ● . cor. . . john . . heb. . . ez● . . , . rom. . . isa. . . evangelium dicitur sermo christi . col. . utroque respectu , & authoris & materiae , davenantius * rainoldus in apologia thesium de sacra script . & eccles . * tria concurrunt ut hoc dogma recipiam , scripturam esse verbum dei. esse quosdam libros canonicos , & divinos , atque hos ipsissimos esse quos in manibus habemus . primum est ecclesiae traditio , quaeid affirmat , & ipsos libros mihi in manum tradit ; secundum est ipsorum librorum divina materia , tertium est interna spiritus efficacia . episc. daven . de iudic. controvers . cap . what the divine authority of the scripture is . * formale ob 〈…〉 generaliter & absolutè consideratum est divin● revelatio in tota sua amplitudine accepta , seu divina authoritas cujuslibet doctrinae à deo revelatae , sive ea scripta sit , sive non scripta . at formale objectum fidei illius qua creduntur ea quae in scriptura credenda proponuntur , est ipsius scripturae divina & canonica authoritas , baronius adversus turneballum . the description of the scripture . rom. . . pet. . , . pet. . , . * tim. . . rom. . . scriptura est verbum dei ejusdem voluntate à prophetis , evangelistis & apostolis in literas redactum , doctrinam de essentia & voluntate dei perfectè ac perspicuè exponens , ut ex eo homines crudiantur ad vitam aeternam . gerh. de script . sac. ●o● . . scriptura est expressio quaedam sapientiae dei afflata è sancto spiritu piis hominibus , deinde monumentis literisque consignata . pet. martyr . loc . commun . l. . scriptura est instrumentum divinum quo doctrina salutaris à deo per prophetas & evangelistas tanquam dei actuarios in libris canonicis veteris & novi testamenti est tradita . synop pur . theol. scriptura est instrumentum sacrum , quo doctrina divina ac salutaris à deo per prophetas , apostolos & evangelistas sideliter , perspicuè a● plenè in libris canonicis veteris a● novi testamenti est tradita . walaeus lo● . commun . vide traict● de l'escriture saincte par mestrezat . ● . . what power of humane understanding could have found out the incarnation of a god , that two natures , a finite and an infinite , could have been concentred into one person , that a virgin should be a mother , that dead men should live again ? d● taylor on rom. . . . the person and offices of iesus christ the mediator are both altogether wonderful , isa. . . tim. . & . . god and man united in one person , to unite god and man in one covenant . the purity and integrity of the law shew the divinity of it , mat. . . & ● ▪ . ch . per tot . and the sublimity of evangel●cal mysteries , eph. . , , , . cor. . , . rom. . . the holinesse and purity of the law of moses , in that it accuseth and condemneth all men of sin , and prescribeth perfect righteousness . herein it surpasseth the laws of all countreys , common-wealths , kingdoms what soever . mr perkins , how to live well . triplex ratio est , qua nobis innotescat sacrorum librorum authoritas . prima ecclesiae testimonium , eos libros approbantis , recipientis & commendantis . secunda interna spiritus sancti persuasio , eam ipsam authoritatem cordibus nostris ins●ulp●ntis , cert●que persuadentis . terti● ipsorum librorum , ut ita dicam , genius ! summum gradum obtinet testimonium spiritus , in●imum verò testimonium ecclesiae . chamierus de canone . l. . c. . john . ▪ and . . and . , . all other writings teach a man to place felicity at best in himself and in his own vertue . these lift up to god , and bid him place his felicity in him . philosophers set their own names to the books which they wrote against vain-glory , and therein sought it themselves . there are lumina orationis in the sermons of the prophets which surpas●e the eloquence of all the heathen . a augustine was so delighted with the oratory of ambrose , that he contemned the scripture as neither learned nor eloquent enough , yet a●terward whe● he saw his own shallownesse , he admired the profundity of gods holy oracles , and held the stile of them very venerab●e . b licet tam verba quam res ●manu●n●ibus suis spiritus sanctus dict●vit , attemperavit tamen & se cujusque amanuensis s●ylo & ●ujusque saeculi dialecto , unde alius est iesaiae , alus amosi stylus , alia mosis , alia jobi , alia davidis , alia ezraei , haggaei , danielis , &c. dialectus . amama anti-barb . bibl. l. . totus sermo ● medio sumptus est , vulgatus & usitatus , & quamvis altiori & grandisono genere uti poterat christus , tamen humili contentus est . lege geneseos librum , quàm sunt omnia submiss●● equidem arbitror nullam linguam , adeò inaffectatam esse , adeò ●implicem & familiarem . hin● dialogismis , narratiun●●lis , similitudinibus plena sunt omnia biblia . hum●redus de interpretatione linguarum , l. . p. , . c hoc ego ingenuè prositeor , caput illud . isa. ad ●idem christianam me adduxisse . johan . isaac contra lindan . augustine heard a supernatural voice , saying , tolle lege , tolle lege . he fi●st fell upon that place , rom. . , . confess . . c. . d scriptura simpliciter absque probatione omnia dicit & affirmat ; in aliis libris probantur omnia quae ibi dicuntur per rationes & argumentationes . biblia affirmant deum creasse coelum & terr●m : affirmat mundum habuisse principium , & nihil probat ; hoc significat illum qui loquitur in bibl●is & dicit ista verba , esse tantae authoritatis , quod ei debet credi simplici verbo fine aliquo probatione . raimund . de sabund . in theol. naturali . e moses multum dicit , sed nihil probat . * vide voe● . thes. de ratione humana in rebus fidei , & pr●cipuè vedel . rationale theol. lib. . cap. . & lib. . cap . & per totum . est divinatio , ergo sunt del. t●lly . the fore-telling of future things is an evident sign of a divinity , and for that cause this kinde of prediction is called divination ; as if to tel what events are to happen , were a proper sign of a divinity or deity ; see sr walter rawleighs ghost , l. . c. if there be a god , he ought to be worshipped , & he cannot be worshipped , unlesse he manifest himself unto us , as he hath done in the scripture . vide kimedoncium de scripto dei verb. l. . c. . the lord is therefore careful to set a star or sclah to the fulfilling of predictions ▪ thirty times in the new testament it is said , then was fulfilled , that which was fore-told by such a prophet , idoneum testimonium divinitatis , veritas divinationis . tertullianus apolog. c. . f cyrus was prophesied of an hundred years before he was born . isa. . . iosias three hundred before his birth . king. . . g the oracles of the gentiles needed delio natatore , the swimmer apollo to expound them . verba oraculorum fermè ambigua , & quae fac●lè interpretationem ex qualicunque eventu acciperent . cicero de divinatione . . utrum eorum accidisse● , inquit , verum oraculum fuisset . grotius do veritate religionis christianae . lib. . * the predictions of the prophets differ much from the devillish prophecies of the heathen . deu. . , psalm . the promises and threatnings exceed the limits of any mortal power , to bestow or inflict everlasting life and death , and to assure the accomplishment , this is the only reason , the lord hath spoken , or , the zeal of the lord of hosts will do it . h primum quodque verissimum . tertul. the jewish nation was the most ancient of all , therefore the scripture which was delivered to them ▪ cameron de verbo dei. i between orpheus his writings , which was the heathens ancientest poet , and moses , are at least five hundred years . b. andrews . moses antiquissimus & fidelissimus historicus . erpenius . vide vossium de philologia . l. . & simson parascev . ad chron. cathol . c. . k mr burroughs on hosea . hoc primum est omnium canticorum quae fuisse unquam facta , vel cantata , sive in sacris , sive in exoticis literarum monumentis proditum sit . sims . chron. cathol . par . . l see the powerfull working of it in pharaoh , foelix , those in acts . . & . see rom. . . cor. . . & . . isa. . , , , heb. . . ps. . . m non movent , sacrae literae , sed non persuadent cogunt , agitant , vim inferunt . legis rudia verba & agrestia , sed viva , sed animata , flamm●a , acul●ata , ad imum spiritum penetrantia , hominem totum potestate mirabili transformantia . picus mirandula ad hermolaum barbarum . n they did , as it were , transcribere animas , publish their own faults . dr preston . they dispraise all mankinde , abase man and make him the vilest of all creatures except the devils . tim. . . revel . . . o matth. . . the writers of the scriptures wrote them when the world bare greatest hatred against them , and yet never any durst write a book against moses in his time , or against the gospel in these dayes . acts . . dan. . exod. . . levit. . . ezek. . p solls canonicis d●b●tur fides caeteris omnibus judicium . lutherus . q incredibilis quaedam & planè divina conspiratio , atque concordia tot virorum , qui diversis locis , temporibus , linguis , occasionibus sacra volu mina conscripserunt , ut non tam ipsi scriptores diversi , quam uuius scriptoris diversi calami fuisse videantur . bellar. tom. . d● verbo dei l. c. . amicae sunt scripturarum lites . the socinians hold dari in scriptura res leviores , minoris & nullius momenti , in quibus scriptores sacri facilè errare potuerint , & dissidere inter se atque pugnare ; whom hoornbeck . in his antisocinianismus confutes . l. . c. . controv . . sect. . & . &c. this is one of the three hundred sixty seven places , or as others ●eckon three hundred and seventy which are cited out of the old testament , in the new , dr prideaux on acts . . see bifield on pet. . r ezechiel prophetans in babylone concordat cum ieremia prophetante in iudaea . see dr hals passion sermon . . arguments extrinsecal ; acts of god , and works of his providence about the scriptures . num. . . & . . mark . . joh. . . & . . & . . acts . . joh. . . in caecitate & surditate natis , christus videndi & audiendiusum , non quem amiserant reddidit , sed largitus est omniuo novum . deambulavit super ●umentes undas , ut nos super solidam terram : imperavit ventis , mari , tempestati , & parucrunt dicto . expulit daemones ex humanis corporibus , abstulit l●pram , roboravit membra , & compages humani corporis dissolutas , sanavit omne genus morborum , reddidit lucem & vitam mortuis . lod. viv. de veritate fidei christ. lib. . cap. . many of the bibles were taken from christians , and burnt in those cruel persecutions ●nder dioclesian and maximinianus his collegue . deut. . . jer. . , , . & ult . t veritas odiunt parit . u cartwright in his preface to the confutation of the rhem. annotations on the new testament . tertullian said , that gospel must needs be good which nero persecuted . x many delivered the bible to the emperour to be burned , whence the name of proditores & traditores bibliorum . sanguis martyrum semen ecclesiae . foecundi sunt martyrum cineres . vide lod. viv. de verit . . fid. lib. . cap. . de verb. . people by seeing the sufferings of the martyrs came more to look into and understand that profession then formerly , which made them patiently endure such torments . qui enim scit illum , intelligere potest non nisi grande aliquod bonum à nerone damnatum . terrul . apolog. cap. . a precious gospel that was purchased by the bloud of christ , and sealed with the bloud of martyrs . miracula quae sunt à deo , mu●tis notis distinguuntur à fictis miraculis daemo●●m . nam daemon , ut qui deum odit , & nos à deo vellet avertere , omnia quaecunque potest divina aemulatur : et tanto accuratius miracula , quod videt eam rem maximè ad potentiam divinitatis accedere , quae est supra naturam . lod. viv. de verit . fid christ. l. ● . c. . miracula has habent notas rei ipsius , veritas , essentia , qualitas , modus actionis , causa efficiens , causa movens ante rem , finis . ad hos tanquam ad lapides lydios examinanda sunt miracula , tum christi & sanctorum , nempè divina : tum ficta & diabolica . idem . ibid. vide plura . y they are miranda non miracula . a ma●vel or wonder is nature mightily improved ; a miracle is nature totally cross'd , if not contradicted . if miracles be ceased , yet marvels will never cease . dr hals select thoughts . z there were six hundred thousand witnesses of the seas rising up in wals . deut. . . see mat. . . a see dr willet on exod. . . what a miracle is , and how true and false miracles differ : and dr prideaux on psal. . . the distinction between miracles , signs , prodigies , and portenta , out of aquinas . christi miracula tanta & tam manisesta suerunt orbi , ●t nulla unquam gens fuerit , vel tam impudens , vel tam christo inimica & infensa , ut ea sit negare ausa . itaque gentiles , iudaei , agareni , omnes grandia & mirabilia esse edita opera consitentur , sed alii alias in causas referunt . agareni deum authorem illorum fatentur , iudaei & gentiles daemonem . sed res ipsa clamat apertissimè , deo authore atque approbatore illa omnia esse acta . lod. viv. de verit . fid. christ. l. . c. . b when many agree in a thing , and they wise and learned men , and one generation after another , this is much . all those generally which professe christian religion , consent in this main truth . to which testimony these things give weight . . to them were committed the oracles of god , ro. . . they have constantly professed the truth in great misery , whereas by the only denying thereof they might have been partakers both of liberty and rule . . notwithstanding the high-priests and others persecuted the prophets , while they lived , they yet received their writings , as prophetical and divine . c vide croii observat . in novum testamentum , cap. . by universal tradition we know much better that those books were written by christs disciples ( who are sufficient witnesses of what he taught ) then the aristotelians know that these were aristotles works ; or the academicks knew plato's ; since christians have both kept them with more care , and in the acceptance of them used more caution , as thinking them so much more important . my l. falkl. reply concerning the infallibility of the church of rome , part . . ecclesia totum mundum convertit sanguine & oratione . luther . christian religion's chiefest glory is , that it increaseth by being persecuted , and hath that advantage of the mahumetan which came in by force . in the two dominions of france , and the seventeen provinces , within the space of little more then five years under charles the ninth of france , and philip ▪ the second of spain , two hundred thousand suffered as martyrs . see foxes martyrology , meteranus de rebus belgicis , and fullers prophane state , of the duke of alva , p. . d a martyr answered bishop bonner , my lord i cannot dispute , but i can die for the truth . iohn hus said , when he had a cap of paper , wherein were devils painted with the title haerefiarcha , shall i grudge to wear this paper cap for christ , who wore a crown of thorns for me ? e in the primitive times they were wont to call martyrdom by the name of corona martyrii , the crown of martyrdom ; and stephen the protomartyr had his name in greek from a crown . erant torti torquentibus fortiores . cyprian . reformati ligneas sanctorum papistae vivas dei comburunt imagines . qui primi relictis patriis ritibus ac lege , qui abjectis & repudiatis rebus omnibus , quae solent esse hominibus in vita gratissima & charissima , christum sunt sequuti , qui ilii no●a atque admirabilia dicenti fidem tribuerunt , gravia , dura praecipienti obedierunt , denique cervices suas obtulerunt pro illius doctrina & gloria , aliquid certè in co majus & excellentius animadverterunt humana sapientia & potentia . lod. viv ▪ de verit . fid. christ l. . c. . f non paena sed causa facit martyrem . g lib. . c. . meminerunt mosis & diodorus siculus & strabo , & plinius , tacitus quoque , & post eos dionysius longinus de sermonis sub limitate . iamnis autem & mambris qui in aegypto mosi restiterunt praeter talmundicos plinius & apulcius . grotius de verit . relig . christ. * bish. andrews in his large exposition on the ten commandments . h credite me vobis folium recitare sybille . i vid. spanhem . dub. par . . dub. . sect. , . k exercit. . ad annal. bar. * isa. . . psal. . the authors often testifie that they speak not of themselves , or by any humane instinct , but from gods command and the spirit inspiring . l christ commends moses , the prophets and psalms , by which names are meant all the books belonging to the canon of the hebrews . m the holy ghost inwardly witnesseth in the hearts of the faithfull , that the scriptures are the word of god , joh. . , . cor. . , , . & . . joh. . . & . . isa. . . isa. . . rom. . . the inspiration of the spirit is considered as an efficient cause , which disposeth our faculties to believe the truth , and not as an argument of the truth . the pelagians say , the faculties of the soul are well enough disposed to understand and believe the things of god without the inward inspiration and illumination of the spirit . scripturam tanquam mortuam literam intuentur & meros spiritus inflatis buccis crepant , interim tamen neque verbum , neque spiritum retinentes . hic autem audis paulum scripturae testimoniis , ut firmissimis , potissimum nit● , &c. luth. in cor. . , . quocirca noli esse immodicus jactator spiritus si non apertum & externum verbum habueris , neque enim bonus e●● , qu●m jact●s , spiritus , sed ipsissimus diabolus . id. ibid. omnes homines quantumvis illustrati spiritu sancto , tamen manent discip●li ●erb● . luth. tom. . the work of the spirit now is not to perfect scripture , or to adde any thing to its discovery , or to be ●● st●a● of a scripture where it is wanting , much lesse where the scripture is : but to remove the darknesse from our understanding , that we may see clearly what the scripture speaks clearly : before the scripture was perfected , the spirit did enlighten the prophets and pen-men of scripture both wayes . but now i know no teaching of the spirit , save only by its illuminating ●● sanctifying works , teaching men no new lesson , nor the old without book , but to read with understanding what scripture , nature , creatures and providences teach . mr baxters saints everlasting rest , part . sect. . n john . . john . . * fides christiana non acquiritur sed infunditur . n leviculum est quod objiciunt qui contra sentiunt . si omnis scriptura divinitus sit inspirata , sequuturum inde etiam graecorum & gentilium scripturas esse divinitus inspiratas ; nam ut benè respondet theophylactus , oportebat eos novisse quod paulus ante dixerat , sacras literas nosti . rivet . isag. ad script . sac. o aliud sanè prop●●tas hoc vel illud scripsisse , aliud verò scripsisse ut prophetas . spanhem . vide lod. viv. de verit . fid. christ. l. . c. . p nothing crosseth humane wisdom more then the scripture . authoritas sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scriptur● . illud authenticum dicitur , quod sibi sufficit , quod se commendat , sustinet , probat , & ex se sidem ac authoritatem habet . whitaker . q every principle is known by it self . the scripture is the primum credendum , the first thing to be believed ; we must believe it for it self , and all other things for their conformity with it . r eccius reckons this among heretical assertions . major est scripturae , quam ecclesiae authoritas . s nisi deus hominibus placuerit non erit deus , said tertullian in apol. if god please not man , he shall not be god ; as truly and certainly as god is god , so truly is the scripture the scripture . spiritus sanctus spiritus veritatis , loquitur semper in scriptura ; in ecclesia verò quandoque spiritus humanus , spiritus erroris . rainoldus , thesi. . l. . t see chami●rs sixth book de canone , divers chapters , and mr pembles vindiciae gratiae , pag. . to . u superfluus mihi labor videtur eorum , qui adco sollicite illud quoad nos inquisiverunt : quia n● cogitari quidem potest ulla corum librorum authoritas , nisi quoad nos . cham. x matth. . & . . john . . & . . y scriptura est vel ipsa scriptio , & literarum per lineas certas , pictura : vel ipsa doctrina per eas scripturas significata , & in iis literis contenta : scriptione fatemur ecclesiam esse antiquiorem , sed negamus esse antiquiorem ea doctrina , quae significatur ea scriptione . chamier . tom. . l. , c. . z fuit scriptura ante moysen materialiter non formaliter . quibus lect is verbis adeo exultant , quasi reperissent id quod pu●●i in faba se reperisse clamitant : tamque considenter , ac ●i ad plenum victoriae fructum sola triumphi gloria deesset . chamierus . a so musculus , calvin , peter martyr and whitaker expound those words ; observe the composition of the word , it signifieth to move with other things . b gerson saith , he taketh the church for the primitive church , and that assembly which saw and heard christ. c ecclesi● non habet magisteri●●m supra scripturas , sed ministerium circa scripturas . there are two causes why the apocrypha are cast out of the canon . . external , the authority of the church decreeing , and the quality of the authours . . internal , the style , the fabulous and wicked things . chamier . d ecclesiae , id est , romano pontifici vel soli , vel cum concilio magisterium tribuunt summum , adeo ut solennis sit apud eos formula , indicet magister sidei . amesius . e dr chalonero credo ecclesiam catholicam . ecclesia dicitur fundamentum metaphoricè & impropriè , fundamentum secundarium . f rivet and dr preston . de sensu horum verborum vide cameronis myrothecium , & collocationem rainoldi cum harto , c. . p. . g an allusion ( saith bedel ) to the bases and pillars that h●ld up the veils or curtains in the tabernacle . that distinction of authoritative in se , but not quoad nos is absurd , because the authority the scripture hath , is for and because of us . h dr white of the church . the spirit witnesseth , the scripture co-witnesseth , and the church sub-witnesseth . i ut olim caligula , occlusis omnibus horr●is , publicam populo inediam & famem , ita illi obturatis omnibus fo●tibus verbi dei , sitim populo miserabilem induxerant . illi hominibus famem , ut ait amos propheta , sitimque attulerunt : non famem panis non si●im aquae : sed audiendi verbi dei. juel . in apol. eccl. ang scio maximam partem galiorum qui appeliantur catholici , ita abstinere à bibliorum lectione u● multos viderim & audiv●rim , qui deo gratias agerent , quod libros illos nunquam contigissent , & se id diligemer in posterum curaturos ne id fa●●rent , etiam juram●nto adhibito protestarentur : non al●a ratione permoti quàm romana prohibitione , & periculi metu quod eis à suis concionatoribus & confessoribus incutiebatur . rivet . apologet. pro vera pace eccles. pag. . k scripturae obscuriores sunt , quam ut possint ● laicis intelligi . bellarm. & rhemist . praefat. in no● . test. & annot. in act. . . & in cor. l populus non solum non caper●t fructum ex scripturis , sed etiam caperet detrimentum , ac●●peret enim facillimè occasionem errandi . bellarm. de verbo dei , l. . c. . m si populus rudis audiret , lingua sua vulgari legi ex canticis canticorum , osculetur me osculo oris sui , et : laeva ejus sub capite m●o , & dextera illius amplexabitur me , et illud oseae : vade & fac tibi silios fornicationum ; n●●non adulterium davidis , incestum ▪ thamar , mendacia judith , & qu●madmodum joseph fratres suos inebriavit , sara , lea & rachel dederunt ancillas v●ris suis in concubinas , & multa alia ●orum , quae in scripturis magna cum laude comm●morantur , vel provocaretur ad hujusmodi imitanda , vel comemneret sanctos patriarchas ut olim mani●haei , vel putarent mendacia esse in scripturis . bellarm. de verbo dei , lib. . cap. . audivi ab homin● fide digno , ●um in angli● à ministro calvinista in templo legeretur lingua vulgari capitulum ecclesiastici : ubi multa dicuntur de malitia mulierum ; surrexisse foeminam quandam , atque dixisse , istudne est verbum dei ? immo potius verbum diaboli ●st . bellarm. ibid. hujus historiae fides omnis penes sit bonum illum virum , à quo bellarminus eam acc●pit . whitakerus . the scriptures were written to give knowledge to the simple , and wisdom to the unlearned , psal. . . prov. . . that is a special promise isa. . . for this purpose . origen being but seventeen years old had a fervent desi●e to be mar●y●ed for christ , and writes thus to his father leonides ( who suffered in the fifth persecution ) cave tib● ne quid propt●r nos aliud quam martyrii constanter faciendi propositum cogites . his father brought him up from his youth most studiously in all good literature , but especially in the reading and exercise of holy scripture , wherein he had such inward and mystical speculation , that many times he would move questions to his father of the meaning of this or that place in the scripture . insomuch that his father divers times would uncover his brest being asleep and kisse it , giving thanks to god which had made him such a happy father of so happy a childe . fox●s acts and monum . vol. . pag. . davenant . determinat . . n vorstius in his answer to bellarmine joyns these two together , the promiscuous reading of the scripture , and the turning of it in linguas vernaculas . o daven . deter . quest. . & in c. . epist. ad colos. v. . ingratas esse ecclesiae romanae editiones vernaculas inde apparet , quod in illis locis ubi pontisicis maxime obtinent placita , ut in hispania , non procurant pontisicii homines tales editiones , & ab aliis procuratas ferro & flammis prosequuntur . ames . bellarm. enerv . c. . see col. . . & thes● . . . joh. . . scripturae scriptae sunt ut inde p●tamus illuminationem mentis quoad credenda , directionem vitae quoad agenda . p quod omnes tangit , ab omnibus tractari deb●t . q whitaker . contr . . quaest . . c. . makes mention of very ancient english translations , and turretine of old french translations . vide estium ad tim. . . r the word of god was written by the prophets and apostles , linguis vernaculis , viz. to the hebrews in hebrew , to the greeks in greek . s vide cajetanum in cor. . t vernaculum teste . v●lla ●leg . lib. . cap. . dicitur , quod est domi nostrae , vel in nostra patria natum ; ut lingua vernacula , quae vulgo dicitur lingua materna , dictum à verna , qui est servus ex ancilla , domi nostrae natus . ebr●is ergo lingua ebraea fuit vernacula , graecis graeca , lati●is latin● . hoc tempore nulli sunt populi , quibus vel hebraea , vel graeca pura , vel latina lingua sunt vernacula . rive● . isag. ad sac. script . u prov. . . by a man of understanding ●● meaneth every one that is ●odly , as by the ●●ol the wicked x consectary . 〈◊〉 omnes 〈◊〉 illud quod scriptum est ▪ i ▪ scrutamine ●●ripturas , ●ri●●●●● .. y see mr torsh●ls womans glory , cha. . about womens reading of the scripture . the churches of africk had this custom , as augustin sheweth , first , they read a lesson out of the prophets , then out of the epistles and gospel , with a psalm between . act. . . lectio mosis sabbathina perantiqua est . tempore christi & apostolorum usitatam fuisse liquet , act. . buxtorf . * a man may be converted by reading , as luther saies he was ; and iohn huss by reading of wickliffs books . there is a blessing that may be looked for by reading , rev. . . but this is very rare . mr fenner on rev. . . the scripture doth expressely mention baruch to have read the word in a church-assembly without adjoyning any interpretation to it , ier. . , . the very reading of the word it self was an ordinance in the church of israel , though no exposition followed , deut. . , . . deut. . . to . mr cotton , singing of psalms a gospel-ordinance , chap. . christus scripturas scrutari jubet , vel potius iudaeis hoc testimonii perhibet , quod illas scrutentur . joh. . . zepperus . z scripturam sacram à legendo cara●oc●●t ●oc●●t & mic●a , quo● in ea legenda , cognoscenda , operae non parum ac temporis pon●ndum sit . ideo praecipiunt , ut ●omo annos aetatis suae dividat in tres ' partes , quarum tertiam lectio●i tribuat sacrarum l●terarum . d●usius ebraic . quaest . karaim lectores scripturae sacrae secta olim fuit , quae nudo textui biblico addicta erat , ac traditiones omnes rejiciebat . buxtorf . de abbreviat . hebr●i● . a benè orasse est benè studuisse , luther . he hath studied well who hath prayed well . mr pemble of the persian monarchy . in reading of the scriptures men must read not here and there a chapter ( except upon some good occasion ) but the bible in order throughout , and as oft as they can , that so by little and little they may be acquainted with the histories , and the whole course of the scriptures . rogers treat . . c. . h verbum scriptum est objectum fidei adaequatum , primum fundamentum , à quo capit initium , & ultimum illud in quod resolvitur . amesius de circulo pontificio . prima veritas est fidei objectum formale quo ; & deus ipse sive absolute , sive in christo est ejusdem objectum formale quod . ●d . ibid. * divinas scripturas saepius lege , imò nunquam de manibus tuis sacra lectio deponatur . hieron . ad nepotian . de vita cleric . c bifields directions for private reading the scriptures . see practice of piety , p. . what meditation is . see mr fenner on hag. . . a young disciple asking an old rabbi , whether he might not have time to learn the greek tongue , he said , if he would doe it neither by night nor by day , he might , because by night and day he was to study the law , ps. . . c meditatio est actus religionis seu exercitium spirituale , quo deum & res divinas intenta , experimentali , & effectuosa cognitione recordamur , nobisque applicamus . voetius . consectary . some gave five marks for a book . fox . quo juniores eo perspicaciores . salmeron . consectary . f speculative and practical atheists . speculative atheism in the judgement consists in maintaining corrupt principles : practical , in going on in wayes which deny gods attributes . it argued a prophane spirit in politian , who said , that there was more in one of pindars odes then all davids psalms . g iis , qui maximè sibi christianorum , catholicorum nomen venditant , nihil tam solenne est , tamque vulgatum , quam scripturas calumniari . chamier . h quam verè dixerit olim polydorus virgilius , doctores quosdam pontificios sacras literas , quo volunt , retorquere , instar sutorum , qui sordidas pelles suis dentibus extendunt . i pasce oves meas , hoc est , regio more impera . thomas ex aristotele , patribus , conciliis , & barbara bibliorum versione magnum illud system● compilavit , cui titulum summae fecit : liber sententiarum & summa thomae , tanquam duo testamenta , in pulpita introducti sunt . amama . k cum mose ●ugnant , cum prophetis , cum apostolis , cum christo ipso , ac deo patre & spiritu sancto , qui sacras literas & oracula divina contemnunt . bellar. de verb. dei. l. . c. . l d● clerk. m dr rainolds against hart. n dr iones his remonstrance . see s ● iohn temple of the irish rebellion , pag. . o non d●bet scriptura quacunque occasione detorqueri à genuino sensu . imò quod●mmodo foedius est , ●itando detorqu●re : quia indicium est , nos tum scriptur is abuti ad arbitrium & tanquam regulam lesbiam pro nostro commodo ●uc illuc de●orquere . hoc verò quum semper verum est , tum maximè in disputatione : quantum enim illud ●rime● est , ut qui aliorum me●d●●i● refutare profitetur , ipse se ita gerat , ut falsarius appellari possit ! chamier . de canone , lib. . c. ● . how the jews wrest and pervert places of scripture . see dilheri electa , l. . c. . dum scripturas interpretari aggred●●ntur , coribantum s●mn●● & imaginationes , non hominum sanorum expositiones afferunt . buxtorf syntag. iudaic. c ▪ . satan indeavours in this later age to enervate the word two wayes , . in labouring to weaken the authority of the old testament , tim. . . given by inspiration , and profitable go together . . men deny all consequences out of scripture , will have nothing scripture but what is there in so many words , matth. . ult . iames . . see iohn . . there were no other scriptures to search then but only those of the old testament , for none of the new were written till after christs death and resurrection . see mr cooks font uncovered for in●ant baptisme , pag. , . hujus generis inter papistas , sunt brevia collo appensa ave maria cum oratione dominica in globulis , a● certum numerum recitat● . ames . lib. . de conscientia , cap. . iud●i evangelium dici volunt , qua●i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aven gilion , id est , mendacium seu in●quit●tem voluminis . gualtperius . cor. . . consec●ary . it is a gradation . luk. . . tum antiqui theologi , basilius , chrysostomus augustinus ; tum recentiores , celeberrimi nominis inter adversarios , thomas aquinas , ferus , andradius , aliique scripturam canonis nomine designāt , aut designatam asserunt , tanquam intellectus & voluntatis regulam ad ●uncta , seu credenda , seu agenda , perfectissimam . rainoldus thesi . m ● hobbes in his leviathan part . . chap. . saith , those books only are canonical , which are established for such by soveraign authority . then in the times of popery the apocrypha were canonical . a scripturae dicu●tur canonicae , quia quid nos credere , & quemadmodum vivere oporteat , praescribunt , ut huc fidem omnem , vitamque nostram referamus , quemadmodum l●p●cida aut architectus ad amussim & perpendiculum opus suum exigit . whitakerus de script . controvers . prima quoestione prima . cap. . libri sacrae scripturae c●nonici dicuntur : quia fidei morumque regulam continent . whitakerus & scharpius de sacra scriptura . proprii canoni● dicti univocè due conditiones sunt inseparabiles , quod verit●tem divinam contineat divinitus materia & forma , & quod authoritate divina publicae ecclesiae datus & sancti●icatus , ut ●it canon sive regula ipsius , atque hic verè divinus canon , jun. animadvers . in bellarm. est mater ecclesia & ubera ejus duo testamenta divinarum scripturarum . aug. tract . . in epist. joh. b ut veterum librorum ●ides , de hebraeis voluminibus examinanda est , ita novorum veritas graeci sermonis ●ormam desiderat . august . c from the fourth verse of the second chapter of daniel to the end of the seventh chapter ; and from the eighth verse of the fourth chapter of ezrah unto the end of the seventh , the chaldee dialect is used . omnes libri canonici veteris testamenti ebraicè scripti fuerunt . daniele & ezra sunt quaedam partes chaldaicae , nempè quae ab iis ex publicis annalibus & fastis regni desumptae fuerant , in quorum monarchia tum vivebant , ut observavit doctissimus junius . d erpenius orat . de ling. ebr. dignitate . some say the hebrews were so called from abrahams passing over euphrates . id. ibid. vide bocharti geogr. sac. l. . c. . f as ezekiel , daniel . ierom hath followed this division of the hebrews . * buxtorf . tiberias , c. . g both the chronicles , the psalms , proverbs , iob , ruth , daniel , ecclesiastes , canticles , lamentations , esther , ezra and nehemiah , counted for one book . mark . . john . . . in ea parte scripturae quae proph●tas continet , in volumine prophetico . buxtorf . tiberias c. . h joseph . contra appian . l. . euseb. l. . c. . hieron . praef. in lib. reg. some of the jews reckon four and twenty . see sixtus senensis his biblioth . lib. . sect. . some twenty and seven . waltherus in officina biblica , p. . as the massorites reckoned all the words and letters , so some christians all the verses of the bible . i henric. steph. lect. in concordant . graec. n. t. grotius de iure belli , l. . c. . rivetus . isag. ad script●sac . c. . k we are not too superstitiously to adhere to our late division . see heinsius prolegom . ad exercit . l dr raynolds his letter for the study of divinity . usitata divisio sacrorum librorum in capita , & ab hominibus est , & recens ; sicut demonstravit sixtus senensis . rainold . de roman ▪ eccles. idol . admonit . ad lectorem . nos codices quosdam ita scriptos vidimus , ut nulla in illis extet vocum distinctio , sed singulae lineae , uno tenore scriptae sint , atque unicam vocem constituere videantur . croii observat . in n. t. cap. . vide plura ibid. & c●p . , . pentateuchum à quinque voluminibus dicitur : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e●im graecis quinque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volumen vocatur . isid. l. . in iudaica ecclesia , etsi summa fuerit omnium librorum veteris testamenti , dignitas & authoritas , maxima tamen fuit quinque librorum mosis . rivetus . spanhem . dub. evangel . parte tertia ▪ dub. . in prologo galeato . m nomina horum quinque librorum ab hebraeis sumuntur de primis verbis librorum , graeci & latini denominant hos libros à materia de qua ▪ agitur in principio libri . bellarminus . sims . parasc . ad chron. cathol . c. . n see my epistle to my heb. critica sacra , and thorndike of religious assemblies , chap. . pag. , . two thousand three hundred and eight saith sixtus senensis . o hieron ▪ in prologo in eze. & epist. fam . l . epist. . eustochio , mercer . praefat . in gen. & cantic . vossius in thesibus de creatione . vide estium ad ezec. . . p significat exitum siliorum scilicet israel de ● egypto , ut in terram chanaan prosiciscerentur . menochius . * an hundred fourty six , saith senensis . q barbara turcarum gens hodie mosis doctrinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehensam , non aliter quam divinam veneratur , adeo ut etiam chartarum lacinias , quibus al●quid ejus fortè inscriptum sit , deosculetur . paraeus praefat . de libris mosis . evangelistae & apostoli in novo testamento , centies quinquagies & amplius in narr●tionibus & concionibus suis mosaici canonis authoritatem adducunt , ut suum cum mose & prophetis consensum comprobent . id. ibid. r est enim deuteronomium sive ut philo loquitur epinomis , nihil aliud quam lex & historia summatim repetita in lorum gratiam qui promulgationi legis rebusque illis non inter●u●rant . grotius in exod. . the hebrews divide the books into four classes . the first is called thorah , that is , the law , containing the five books of moses . s de cujus ingenti at perquam solida eruditione , raraque & accurata diligentia nunquam satis dici potest . muis assert . . heb. ver . the second nebiim reshonim , the books of the former prophets , as ioshua , iudges , samuel , kings . the third nebiim a●haronim , later prophets , isaiah , ieremiah , ezekiel . and the lesser being twelve but one book . the fourth sepher ketubim the hagiographal books . it was written as 't is likely , by divers prophets matth. . ult . vide bezam , bucer . & calvin . in loc . t petrus martyr in praefat . com . in lib. iud. scribit , alios putare unumquemque judicem suorum temporum res gestas conscripsisse , quaepostea samuel ( eorum monumenta cum dissecta essent ) in unum quoddam corpus seu volumen coegerit . aliqui hujus libri auctorem faciunt ezechiam regem , alij esdram , alij samuelem , que opinio verior videtur , & pluribus nititur conjecturis , & graviores habet assertores , & etiam plures . menochius . u the authors of these books of samuel , are thought to be samuel , nathan and gad : samuel of the first book to the twenty fifth chapter , where his death is rehearsed , nathan and gad continued it , chron. . . x they are called the first and second of kings by the greeks and latines . they contain a large history of things done by kings , the history of samuel being preposed . the ordinary glosse saith , he wrote a good part of the first book . scriptor horum librorum quatuor hebraeorum eruditissimis creditur esse ieremias . sermonis forma non discrepat . eum credibile est usum commentariis illis nathanis & gadi● prophetarum , quorum mentio , paral. . . grotius . because they reckon the first and second of samuel also among those of the kings . esdras and ieremiah are thought to be the authors of the kings . munster rendred it , the books of annals , libri praeteritorum appellantur ab hierenymo . ab esdra scriptos hos duos libros constans semper fuit apud hebraeos fama : qui hos libros vocant verba dierum ▪ id est , excerpta ex regum diurnis . grotius . y auctor ignoratur , alii esdrae tribuunt , alii ioremiae ▪ certi nihil habemus ex scriptura . menochius . tempus quo historia paralipomenon edita , & canonicis scriptoribus adjecta sit , non possum pro certo indicare . suspicor autem post antiochi persecutionem , qui saevierat in libros divinos , abbreviatorem ex annalibus regum epitomen excerpfisse , praemissis genealogiis ab adam usque , & additis quibusdam generi davidico , ut continens temporum series haberetur vulgò usque ad sua tempora . bibliander de optimo generum explicandi hebraica . ezra signifieth an helper , nehemiah a comforter . certum est libros paralipomenon , esdrae & nehemia esse post reliques ferè omnes sacros veteris testamenti libros conscriptos , capel . critica sac. l. . c. . a nehemiah in english is a comfort sent from god , to comfort his people in those troublesome times . b nomen huic libro est à potiore persona . martinius . aben esra docet , historiae hujus scriptorem fuisse mardochaeum , idque ex ultimo capite hujus libri colligit . hanc sententiam tanquam veram amplector tamdiu , donec contrarium probetur . mayerii dissertat . theol. de lxx . hebdomatibus danielis . p. . lxx huic historiae somnium quoddam mardoc●aei praemittunt quod non est in hebraeo . grotius . drusius ammad . l. . c . * martinius . c grotius reckons the lamentations among the poetical books . mr caryl on job . v. . pag. . singula in ●o verba plena sunt sensibus . hier. quis libri scriptor fuit inc●r●ū est , nec nisi levissimis conjecturis nititur , quicquid de ea dici potest . beza . vid. grotium & menochiū . walther . in officina biblica & ludov. de tena isag ad totam sac. script . the apostle cor. . . proves it to be of divine authority . * chap. . . ante legem datam floruisse satis iude videtur constare , quod vir ob justiciam atque pietatem incomparabilem celeberrimus , vict●mas , filiorum nomine , totie , obtulerit . cl. selden de jure naturali . & gentium l. . c. . vide plura ibid. est liber iste iobi omnium sacrorum librorum difficillimus , ut qui non modo theologum , verum etiam hebraeae , chaldaicaeque linguae poetices , dialectices , rhetorices , astronomiae , physices denique , bene peritum interpretem requirat . bez. in epist. ad exposit . merc. vide sims . parasc . ad chron. cath c. . the book of iob is supposed to have been written before moses time , and the jews in the talmud say , that iob lived in the time of iacob . aben ezra and iarchi on iob . say , he descended of the sons of nachor , abrahams brother , and generally by most he is held to be more ancient then moses . mr nettles answ. to the jewish part of mr seldens history of tithes sect. . iobi liber antiquior est lege quemadmodum docetur copiose à doctis sixto senensi , mercero , aliisque , ut in eo non sit necesse insistere . rain . de lib. apoc. praelect . . liber psalmorum complectitur quicquid utile est in omnibus scripturis : haec sacra poe●is est elegantissima legis prophetarumque epitome sola brevitate & numero à reliquis discrepans , cum commune promtuarium earum omnium est , quae nobis necessari● sunt . tremel . & jun. opus omni laude majus , & universae sapientiae divinae atque humanae exiguum quidem , sed eo etiam nobilius , atque admirabilius compendium : ea sermonis elegantia , numerorum & harmoniae suavitate , sententiarum eruditione & gravitate , ut nihil majus dici possit . erpenius orat . de ling. ebr. dignitate . quisquis psalmos ita ordine digessit , ut nunc habemus eos in unum volumen collectos , sive hezra fuit , sive aliquis alius post reditum è babylone ; conatus est psalmos ejusdem authoris , aut ejusdem argumenti , aut ejusdem temporis colligere & conjungere . foord . in psal. . according to the hebrew account the psalms have verses . beza psalmos vario latinorum carminum genere elegantissimè & suavissimè expressos orbi christiano dedit . melchior . adam in ejus vita psalterium buchanin . latinum , opus planè divinum & ad usum scholasticae juventutis egregiè elaboratum . graserus exerci●●in c. . dan. a mr bolton on prov. . . sententiae , verba , five dicta graviter & paucis concinnata , quae in omnium animis haerere & in ore versari debent , denique speculum sunt totius vitae & administrationis nostrae . junius . what special prerogatives this book hath above the rest of canonical books , see mr cawdrey on prov. . . b quod in eum librum collectae sunt omnes scientiae : vel quòd sapientia salomonis hic homines congreget ad ipsam audiendam . martinius . the proverbs were salomons ethicks . ecclesiastes his physicks . canticles his metaphysicks . proverbia scripta sunt potissimum pro aetate juvenili , ecclesiastes pro virili , canticum pro senili . the jews compare the three books of salomon to the three parts of his temple , they liken the proverbs to the porch , ecclesiastes to the holy place , canticles to the holy of holies . opinor salomonem in senectute postquam à lapsu resipuisset , scripsisse , . novem ª capita libri proverbiorum , & librum qui ecclesiastes dicitur , ut ex cellatione concipi potest . . librum canticorum , ut ex eo libro colligere licet . . psalmum istum quasi compendium libri canticorum . foord in psal. . liber ille salomonis disputationem continet de summo bono , quod desinit esse conjunctionem cum deo , ac perpetuam dei ●ruitionem simps . chron. cathol . parte tertia . c id est , summum & praestantissimum , vide gen. . . est autem haec generalis totius libri inscriptio , libri argumentum scriptoremque exponens . argumentum est epithalamium excellentissimum sive connubiale canticum , quo schelomo decantavit sacram illam , augustissimam , & beatissimam desponsationem conjunctionemque christi cum ecclesia . jun. d learned men conclude from king. . . that ionah prophesied first of all the sixteen prophets . dr hill in a sermon on the lord of hosts . isaiah prophesied years , saith alsted , saith cornelius a lapide . he prophesied with elegancy , alacrity , fidelity , variety . e jeshagneia , quasi dicas , salus domini vel dei , quòd prae caeteris plenus sit vivificarum consolationum . non tam propheta dicendus ●it , quam evangelista . hieron . praefat . in isa. quicquid de physicis , ethicis , logicis , & quicquid de sanctarum scripturarum mysteriis potest humana lingua , mortalium sensus accipere , complexus est summa prae caeteris prophetis venustate sermonis , & urbanae dictionis elegantia . hieron . isaias , quem ex regia ortum familia novistis , tanta eloquentia librum suum contexuit , ut omnes latinos graecosve oratores longo post se intervallo relinquat . waser . i● praef . ad grammaticam syram . vide plura ib. i● sermone suo discrtus est , quippe vir nobilis & urbanae eloquentiae , nec habens quicquam in eloquio rusticitatis admixtum . unde accidit ut prae caeteris , florem sermonis ejus , translatio non potuerit conservare . ita universa christi ecclesiaeque mysteria ad liquidum prosecutus est , ut non putes eum de futuro vaticinari , sed de praeteritis historiam texere . hieron . praefat . inter cos vates , qui de messia scripsere , perquam disertus est isaias : oratio ejus erudita ubique , & majestatis plena , facilè ostendit , qua esset natus origine . vir enim nobilissimus , & principum consanguinitate clarus , artes omnes scientiasque didicerat , quibus ingenia ad magnae fortunae cultum excitantur . liber autem ejus non tam vaticinia continere , quam evangelia videtur . res esse pridem gost as , non futuras , putes canaeus de repub. heb l. . c. . admirabiles omnes in scribendo prophetae sunt , & parem meriti fidem : sed eminet in isaia sublime quiddam ingeniosum , vehemens , urbanum , quod majore voluptate , admirationéque lectorem teneat . maldonat . in joh. . lodov. de tena . iirmijah celsitudo , vel excelsus domini , quod magnalia dei animo magno atque forti docuerit . or ramah iah , the reject of the lord , so he was in regard of his condition . ieremiae omnis majestas posita in verborum neglectu est . adeo illam decet rustica dictio . cunaeus de repub. heb. l. . c. . simplicitas cloqui● , à loco ei in quo natus est , a●ci●●● . fuit enim anathotites , qui est usque ●odiè viculus tribus ab hicrosolymis distans milibus . hieron . praefat. in hi●r . jer. . . . and . . f iechezkel ●ortitudo sive robur dei. stylus ejus nec satis disertus , nec admodum rusticus est , sed ex utroque temperatus . senensis . sermo ejus nec satis disertus , nec admodum rusticus est , sed ex utroque mediè temperatus : sac●rdos & ipse fuit , ficut hicremias : principia voluminis , & finem magnis habens obscuritatibus involuta . hieron . praef. in hier. dei judicium ad cujus exactam cognitionem necessaria est multiplex chaldaeorum , graecorum & ●atinorum historia . hieronymus . * broughton on dan. . . danielem hebraei prophetis non adscribunt , non magis quam davidem , non quòd non mult● eximia praelixerint , sed quia vitae genus propheticum non s●ct abantur , sed alter rex erat , alter satrapa . in graeco codice praecedunt prophetae minores , sequuntur majores , & in his daniel , grotius . vaticinandi virtute nemo prae dani●le est , docet enim quo tempore sit venturus m●ssi●s , & regum edisserit sequentium series , annosque numerat ; & ne quid dosit , etiam praenuntia addit signa . quae omnia ejusmodi sunt , uti porphyrius , cui studium fuit ista ●ludere , nesciverit quo se verteret , quippe arguebat eum manifesta rerum fid●s : igitur ad calumniandum redactus est . cunaeus de repub. heb. l. . c. . vide plura ibid. all the prophets had not so many visions of providential alterations as he . prophetae postr●mi in u●●● librum conj●●cti fu●r● , n● parvitate 〈◊〉 distra●erentu● , aut perirent . hinc capiendum illud act. . . in libro prophetarum , id est , prophetarum minorum , nempe amos . . buxtorfij tiberias cap. . g in the order of the twelve prophets all give the chief place to hosea , the hebrews make ioel the next to it , amos the third , obadiah the fourth , ionah the fifth , micah the sixth , nahum the seventh , habakkuk the eighth , zephany the ninth , haggai the tenth , zachary the eleventh , malachi the twelfth . but the septuagint make amos the next to hosea , micah , the third , ioel the fourth , obadiah the fifth , ionah the sixth , the seventh nahum , the eighth habakkuk , the ninth zephany , the tenth haggai , the eleventh zachary ▪ the twelfth malachi , drus. observ sac. . . c . non est idem or do duodecim prophetarum apud hebr os , qui est apud no● osee commati●us est , & quasi per sententias loquens . iohel planus in principiis , in ●ine obscurior & usque ad malachiam habent singuli propri●tates suas . hieron . praefat. in duod . proph. gnamos , on●s , because he is a vehement prophet which denounceth a hard burden , that is , most grievous punishment to the people for their impiety . h gnobadeiah servus dei , a minister of god. ieremy chapter , and ezek. . took many things out of this prophecie . i columba , quemodo dictus videtur a mansuetudine & facilitate morum . ionas ordine quintus numeratur inter duod●●im prophetas qui minores vocantur ; tempore verò illis omnibus prior & ani●quior fuit . id r●g . . . liquet , ex co quod de pace & salute israelitarum sub ieroboamo futura vati●inatus est , antequam calamitosam corum captivitatem denunciasset oseas & amos , cum isaia . itaquo temporis ratione eum primo loco collocari oportuit . livelius in aunotat . in ion. k nomen hebraeum nacum significat & poenitentiae doctorem & consolatorem , quo utroque munere is defunctus est , illo erga ninevitas hoc erga iudaeos . waltherus in offi●ina biblica . l tsphan●iah secretarius vel speculator domini . m he excites and earnestly exhorts the people to the restoring of the temple . n zechareiah memoria domini , sortassis quiae per ipsum deus sui memoriam populo suo refricare voluerit , & testari seipsum quoque meminisse ejusdem , aut quia & ipse domino charus extitit , & quasi in recenti memoria . a lingua graca tunc temporis in orbe terrarum maxime erat communis , quam tamen ob ebraismorum mixturam eruditi hellenisticam , quod ea iudaei hellenistae uterentur vocare amant , amama antibarb . bib. l. . c. . qui dubitat ●tylum novi testamenti esse hellenisticum , is scepticum mihi videtur agere in philologia sacra , h. e ▪ dubitare de ca re quae notissima omnibus , qui stylum lxx interpretum & evangelistarum ac apostolorum vel per transe●●●m asp exerunt , ac cum stylo purè graeco contulerunt . mayerus . vide salmasium de hellenistica . b walterus in offici●a biblic● ▪ graeca leguntur in omnibus ferè gentibus , latina suis sinibus exiguis sanè continentur . rivet . isagog . ad scrip. sac. c. . novum testamentum graecum esse non dubium est , excepto apostolo matthaeo , qui primus in iudae● evangelium christi hebraicis literis aedidit . hieron . praefat. in quatuor evangelia . matthaeus quidem hebraicè scripfisse traditur à magnis authoribus , & per jacobum apostolum in graeciae sermonem translatus . bibliander de optimo genere explicand● hebraica . matthaeus ebraice scripsit , id est , syriacè , seu lingua in quam ebraica post captivitatem degenerasset , quia & syriaca dicta est & ebraica : graecam autem versionem alii jacobo , alii joanni apostolo , ip●i matthaeo alii tribuunt . selden . ux●r ebraica , l. . c. , c memorabilis est de lingua , qua evangelium matthaei ab ipso conscriptum est , controvers●a ; quidam enim hebraam , alii graecam esse contendunt . ac prior quidem sententia , si plurium auctorum consensum spectemus primas obtinet , sin verò rei veritatem , posterior amplectenda , ut examen demonstrabit . gomarus de evangelio matthaei . cajetanus initio suorum commentariorum severè monet evangclium matthaei non fuisse scriptum hebraicè argumento non i●cpt● ab interpretatione vocum hebraicarum , ut capite primo emanuel , quod est si i●t●rpreteris , nobiscum d●us mat. c. . . no● poterat . n. hebraica editio sic interpretari . d in exo. . . e sixtus senensis saith expresly that mark wrote in greek bibl. sanct. l. . f lingua syria ca servatori nostro , & apostolis vernacula fait . de dieu . vide whitakeri controversiam primam de scripturis quaestionis secundae capite quinto . cum legimus in actibus apostolorum paulum allocutum esse iudaeos cap. . . lingua hebraea , intelligendum est de hebraica lingua , quae tunc in usu erat apud iudaeos , id est , syria●a . nam & dominus nost●r ea usus est , ut apparet ex omnibus locis evangeliorum , in quibus aliquid prolocutus est lingua vernacula . salmasius de hellenistica ad quartam quaestionem . princeps & caput & regula divinorum oraculorum , & salutisere ac necessariae veritatis est christi evangelium , quo caeteri sacri libri omnes censentur , & precium accipiunt , t●m veteris instrumenti , quam novi . lod. viv. de ver . fid. christ l. . c. . parvae interdum in evangeliis diffi●entiae argumentum praebent veritatis , ne ex composito videantur scripsisse , si per omnia consentirent . chrysostomus . ex omnibus iis qui acta christi & doctrin●m literis mandarunt , antiquissima illa & prima ecclesia illorum temporum pene aequalis , solos quatuor tanquam sacro sanctos & ●irmissimae fidei ac veritatis approbavit , ac retinuit : matthaei & joannis qui rebus omnibus interfuerunt ; marci , ex relatione petri : lucae , tum ex pauli revelatione , tum relatu aliorum qui erant cum domino versati . lod. viv. de verit . fid . christ. l. . c. . g sunt san● in ●o , quo nunc utimur , volumine , libri aliquot non ab initio pariter recepti , ut petri altera , ea quae iacobi est , & iudae , duae sub nomine ioannis presbyteri , apocalypsis , & ad hebraeos epistola : sed ita tamen ut à multis ecclesiis sint agniti . grotius lib. . de verit . relig. christ. p. . vide plura ibid. the book of esther and canti●les were doubted of by some . vide bellar ▪ de verb. dei. l. . c. , , . joh. . see in the annotat . in loc . h vide calvin . in loc . & chamier . tom. . l. . c. . saepe falsissimae sunt epistolarum paulinarum subscriptiones . capellus . i vide scultetum & bezam . k timothy is expresly by the apostle called an evangelist , tim. . . therefore titus having the same charge in crete , as he had in ephesus , they were both evangelists . cartw. on the title of the epistle to the romans . see him also on the title of the first epistle to timothy . l we call them historical in which is contained an historical narration of things done ● for although in them there be many things pertaining to doctrine , yet the chiefest thred and scope of the speech containeth a narration of an history done , hence they are called historical . the grecians call the letters sent from one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epistles , wotton on joh. . the holy ghost styles it a prophecy . rev. . . & . . . , . see rev. . . ex lutheranis satis commendari nequit harmonia , à chemnitio ad stuporem usque dexterrimè capta , à lysero fideliter continuata , & à gerhardo dexteritate & fidelitate pari consummata ; ex pontificiis , jansenius ; ex calvinianis calvinus . waltheri officina bibl. m apostle when it is properly taken , extendeth it self not only to all the ministers of god , being sent of god , but to the embassadour of any prince or nobleman , or that is sent of any publick authority , and it is used in the scripture by a synecdoche for the twelve that our saviour christ appointed to go thorowout all the world , to preach the gospel , unto the which number was added st paul , and as some think barnabas , these were , . immediately called by god , gal. . . . they saw christ , cor. . . . they had the field of the whole world to till , they were sent into all the world . cartw. reply to dr whi●gist in defence of the admonition , p. . apostolatus ●rat functio ▪ quae post fundatas semol ecclesias , successionem non admisit ; sed cum ipsis apostolis des●●t . down . diatrib . de autich . vide lod. viv. de verit . fid. christ. l. . c. . n in chronica . vide seldenum de jure naturali . * lib. . c. . o lib. . c. . p lib. . c. . q tertullian cals matthew , fidelissimum evangelii commentatorem . de serie annorum , quibus scripti sunt libri novi testamenti , satis est curiosum animosè contendere . tamen video apud veteres non esse unam eandemque sententiam . chamierus . vide sixti senensis bibliothecam sanctam . walther ▪ in officina biblica . postremus omnium evangelistarum scripsit , ut colligeret quae aliis erant omissa , vel brevius perstricta , chamier . de eucharistia , l. . c. . iohn in his epistles was an apostle , in his apocalyps a prophet , in his gospel an evangelist . in his gospel he writes more expresly then the res● ▪ of the deity of christ , and in the revelation of the coming of antichrist . q acta apostolor●●m sunt chron●●ca quaedam pri●nae ecclesiae in novo testament● . sic dicuntur , quia r●s primis ecclesiae christianae temporibus maximè ab apostotis gestas describunt . martinins in memoriali bibli●● . paulus ad roman ▪ undecim capitibus fidem ▪ fundat , & quinque cap. deinde mores superaedi●icat . ad galatas quinque fidem , uno & sexto mores docet . sic in aliis quoque epistolis facit . lutherus tomo . in s ● pauls epistles this order is kept : those epistles are set first , which were written to whole churches , and then those which were written to particular persons . in both these sorts the comp●ler of them seemeth manifestly to have had respect of setting the epistles in order , according to their length . cartw. ordo epistolarum paulinarum respectu scriptionis alius est , quam respectu positionis in bibliis . waltherus in officina biblica . ludovicus capellus historia apostolica illustrata . epistolae paulinae non temporis ordine locatae sunt ab iis qui e●s primi in unum volumen compegerunt : sed pro dignitate corum ad quos scriptae sunt . ideo praecedunt quae ad ecclesias ; sequuntur quae sunt ad singulos . grotius . c●a . . . capellus ibi● . acts . . capellus ubi supra . capelli histori● apostolica illustrata . inter epistolas quae sunt ad ecclesias , prima est quae ad romanam ob urbis ejus majestatem . grotius . * the city of corinth was a famous metropolis in achaia , notable for wisdome ; one of the seven wise-men is celebrated for a corinthian . tully calleth it lumen graeciae . a it was famous also for riches and merchandize ; and for pride , luxury , lust : whence the proverb , non cuivis homini contingit adire corinthum . lais there asking a great sum of money of demosthenes for a nights lodging with her , he answered , non emam tanti poenitere . b acts . and . , . c bayne . see ephes. . . see phil. . . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honoro & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deus ▪ q. d. cultor dei vel honorans deum . sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magni aestimo , in pretio habeo , honoro . pasor . e plena roboris & lacertorum est tota epistola , & singulis ejus verbis mirifica quaedam argumentandi vis latet recondita . scultetus . f duplex dubitatio de hac epistola fuit , una de auctore , altera de authoritate ejus . bellarm. l. . de verb. dei. c. . vide drusium ad titulum ad hebraeos . de side est , epistolam ad hebraeos esse scripturam canonicam . cornel. a lapide . dr fulk against martin . multo facilius dicere , quis istius epistolae non sit author , quàm quis sit author . cameron . tomo tertio praelect . in epist. ad heb. ubi multis rationibus probare conatur paulum non fuisse illius authorem . tantum vellemus epistolam ad hebraeos non adscribi paulo , quam firmis argumentis persuasi simus alium esse auctorem . calvinus in epist. it hath pleased the spirit of god in wisdom to conceal from us the names of the authors of some books , both in the old and new testament ; god would have us believe his word , though we know not the authors , it is written by the spirit of god , though we know not whose hand god guided . dr holsworth on luk. . , . g sciebat nomen suum invisum hebraeis esse , quamvis ad fidem jam conversis , propterea quod ipse prae caeteris legem veterem esse abrogatam acerrimè disputabat : cujus legis illi adhuc aemulatores erant , actorum vigesimo primo . bellarminus ex hieronymo haec citat . l. . de verbo dei ▪ cap. . vide bezam in titulum illum , epistola pauli apostoli ad hebraeos . certè non pauca sunt in hac epistola quae alibi apud paulum totidem penè verbis scribuntur . beza . compare pet. . . with pet. . . other books have no name prefixed , and yet they are certainly believed to be canonical , as iob , iudges , ruth , chronicles . h epistola pauli ad hebraeos hebraico , id est , sermone tunc in syria usitato scripta fuit , & ab alio versa , quem quidam clementem fuisse volunt , alii alium . salmasius de helenistica . i waltherus in officina biblica & bellarminus ubi supra . k jun. parallel . lib. . cap. . pag. . vide waltheri officinam biblicam . l epistolae aliorum apostolorum catholicae dicuntur , quia generatim ad omnes ●ideles & in omnes quasi mundi partes missae sunt , & ista inscriptione à paulinis distinguuntur , quae vel ad certas ecclesias vel ad certos homines missae fuerunt . rivetus in catholico orthodoxo . hieron . epist. fam. m ● pemble on justification . sect. . ● . . m this may be seen in the harmony of confessions . n rivet . iesuit● vapulans , c. . waltherus in officina biblica . sect . waltherus also in officina biblica holds it canonical . o rainoldus de lib. apoc ●om . . praelect quarta . vide etiam pr●olectionem tertiam . p as eusebius and ierom witnesse . chap. . , . eusebius l. . & . . zanchy hath done well on the first epistle , calvin on all three . * irenaeus , tertullian , athanasius . vide euseb. l. . c. . l. . c. . erasm. in anno. it is reckoned among the canonical books , and cited by athanafius , tertullian , cyprian , origen , ierom , under iudes name . iohn neither in his epistles nor revelation cals himself an apostle . this short ( yet general ) epistle was written the last of all the epistles , and is therefore called by some fasciculus . it was written by iude the brother of iames , and kinsman of christ , he lived longer then all the rest of the apostles save iohn . besides the dedication and preface , it contains two things , . warnings of the church against false doctors . . woes against false teachers . q vocatur ist● liber apocalypsis seu revelationis , quia in eo continentur ea quae deus revelavit ioanni & ioannes ecclesiae . ludov. de tena . sextus senensis idem ferè habet bibliothecae sanctae l. . apocalypsis iohannis tot ●habet sacrament● quot verba . hieron epist. fam. lib. . epist. . nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teste . hieronymo soli scripturae est proprium & apud ethnicos non usitatum , sonat revelationem earum rerum , quae prius , non quidem deo , nobis autem occultae & minus manifestae fuerunt . peculiare est iohanni prae reliquis librorum n. t. scriptoribus filium dei vocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; confer joh. . . and . iam verò candem appellationem tribuit filio dei ●n hoc libro apoc. . v. . gerardus , waltherus . vide bezae pr●legomena in apocalypsin . non illud receptum est quod ex verbis apocal. cap. . colligerunt chiliastae , qui ab ecclesia explosi sunt ut haeretici , sanctos nempe in terris cum christo regnaturos annis mille . rainold . de lib. apoc. tom. . praelect . . r mr selden of tithes , cap. : ex bodin . meth. hist. see mountag . against him , c. . p. . see broughton on apoc. p. . apocalypsin iohannis commentationibus i●tactam se relinquere fatetur lutherus , quod dubiae sit interpretationis & arcani sensus ; in qua etsi periculum sui multi hactenus fecerint , nihil certi tamen in medium protulisse . zepperus . mr perkins on the first three chapters . consectaries from the books of scripture . see luke . , . acts . ▪ & . . ●otum vetus testamentum rejiciebant manichaei , tanquam à deo malo profectum . duos n. illi deos impiè singebant , quorum unus bonus , malus alter esset . whitakerus de scripturis . libri digni qui abscondantur magis quam qui legantur . athanas. in synops. sac. script . stephen act. . . cites a book of the twelve lesser prophets , and so confirms the authority of them all , being in one volume . luke . . vide whitakeri controv . . quest . . c. . p. . * the history of susanna , dan. . and bel , cap. . and the song of the three children , dan. . ezra is accounted by some as the apocrypha of the apocrypha , because it was never owned for canonical , either by the jewes , romish church in general , or protestant writers . the apocryphal books are either purer , as syrach , wisdom , b●●●ch , the first of maccabees , and the prayer of manasses : or more impure , as the rest , toby , iudith , the second of maccabees , the supplement of esther and daniel . nos quidem non negamus horum librorum plerosque , sapientia● praesertim & ecclesiai●icum esse valde bonos & utiles , & omnibus tractationibus praeserendos ; sed propriè & per excellentiam cano●icos esse , & i●sallibilis veritatis , è quibus sirma ducantur argumenta , id verò inficiamur . rainold . de lib. apoc. praelect . . see mr lightfoot on luk. . . p. . & . acts . . & . . & . . solebant pueri praeparari & excoli ( ad audiendas sacras scripturas ) libris sapientiae & ecclesiastici , quemadmodum qui purpuram volunt , prius lanam insiciunt , ut in quit cicero . rainol . de lib apoc. tom . ● . praelect . . * chamier . de canonc l. . c. . musculus , waltherus . a because they were the scriptures of the prophets , rom. . . a prophetical speech , pet. . , . and luk. . . and . . and . , , . b these books in question were never admitted into the canon of the jews , they are not comprehended under moses and the prophets , as iosephus ( contra ap l . ) hieron . in prolog● gal. origen . ( in psal. . ) epiphanius ( de pond . & mens . ) testifie , as sixtus senensis and bellarmine confesse . sapientia quae vulgo salomonis inscribitur , & iesu filit sirach liber , & judith & tobias , & pastor non sunt in canone . hieron . praefat . in lib. reg. c eus. hist l. . c. . aug. epist. & . euseb. eccles. hist l. . c. . whit. de scrip. controv . . q. . c. , . d luk. . . aug. cont . faustum . l. . c. . bellar. de verbo dei , l. . c. . iosephus , ierom , origen . duo genera causarum sunt ob quas libri apocryphi sunt à canone rejecti ; unum externum , alterum internum . externae causae sunt , authoritas ecclesiae decernentis , tum ipsorum autorum qualitas ; quippe qui ejusmodi non fuerint ut fidem merereutur . internae sunt , quae ab ipsorum librorum examine diligenti desumuntur , primum stylus , deinde res ipsae , nempe vel fabulosaevel impie . chamier . de canone , l. . e he craves pardon of his reader , which is not fitting for the holy ghost . f aug. controv . . epist. gaudentii . c. . g chap. . . that the heart and liver of a fish , broiled upon coals , doth drive away the devil from man or woman , that he shall trouble them no more , contrary to mat. . . see euseb. l. . hist. c. . & l. . c. . h car●w . in his preface to the confutation of the rhemish testament . est duplex canō fidei , morum : the jews rejected the apocrypha à canone fidei , the church admirs it into canonem morum . they are given us to be read , non cum credendi necessitate , sed cum judicandi libertate . austin . * ierom and augustine . i florentinum & tridentinum concilium , ne mihi objeceris , quibus ego nec teneri nec urgeri volo : antiquiora saniora , sanctiora desidero . whitak . cont . stapl. florentinum concilium habitum est ante annos . & tridentinum atate nostra , cujus habendi ea ratio ac consilium fuit , ut omnes ecclesiae papisticae errores stabiliret . eram haec duo non legitima christianorum concilia , sed tyrannica antichristi conventicula ad oppugnandam evangelii veritateni instituta . whitak . controv . . q. . c. . de scripturis . reus extra provinciam producendus non est ; ibi n. causa agenda ubi crimen admissum est . see the review of the councel of trent , l. . c. , , , , , , , . and b. iewels epistle concerning the councel of trent at the end of that history , and dr featl●ys case for the spectacles , c. . p. , . rex christianissimus negabat se habere hunc consessum ( viz. conc. trident. ) pro o●cumenica & legitimè congregata synodo , sed magis pro conventu privato . thuanus tom. . hist. l. . p . concilium tot acclamationibus ebuccinatum & sub annulo piscatoris tam solenniter firmatum , non admiserunt galli , nec magni fecerunt doctiores è pontificiis : aliqui refutarunt , kemnitius , gentiletus , calvinus ex parte historiam ejusdem edidit , paulus suivius venetus , technas aperiit gallus , à d. l. anglicè redditus orat in eohabitae uno prostant volumine è quibus pat●at , non ad lites componendas , sed ad christianis imponendum conductos , & seductos fuisse tot doctos à pontificibus , in hoc ultimo ab illis probato o●cumenico . dr prid. concil . synops. c. . k sleidan . l. . this councel was not general , divers kings & nations protested against it , viz. the king of england , and the french king , and would not send their bishops and embassadors to it . b. carleton . in prologo galeato , l. . c. . a authentieum est quod ex se fidem facit , sua authoritate nititur , ab iis de quorum authoritate constat comprobatur . to be authentical is to have authority of it self . respectu materiae in sacris illis libris contentae , caelestis nimirum doctrinae , versiones omnes fideliter & cum accuratione factae dici possunt authenticae , non respectu ●ormae , seu verborum & phraseon quibus doctrina illa fuit primùm scripto tradita ; hoc enim respectu soli textus originarii graecus & hebraeus sunt revera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divini , authentici , quia illi soli sunt à spiritu dei immediatè prophetis & apostolis dictati . capel . crit. sac. l. . c. . b hebraeis ●●aecisque textibus concedatur utilitas maxima , laus maxima , exemptio de 〈…〉 corrupt●●●s absolutissima : ●● vehementey approbo . morinus in epist. ad diatribeu . c latina vetus vulgata editio in publicis lectionibus disputationibus , praedicationibus & expositionibus pro ●uth●n●ica habeatur , & nemo illam rejicere quovis protextu audeat , aut praesumat . concil . trident. sess . decret● do . pr●●●gi●sum certè decretum & cujus cordat●ores ponti●icios & tunc cum illud ●uderetur pudu●rit , & etiamnum dispudet , ●●●●ma antibarb . bibl. iunius . d nec obstat , quaedam in . ieremia , daniele & ezra , idiomate chaldaico co●●ignata esse , e● n lingua ab hebraea inflexione saltem differt , & ab eadem tanquam matre , nascitur , ac demum post captivitatem baby lon●c●m iud●is coepit esse famili ●ris . waltherus in offici●a biblica . sciendum quippe est danielem maxime & ezram hebraicis quidem literis , sed chaldaico sermone conscriptos , & unam hicremiae pericopen , iob quoque cum arabi●● ling●● plurim●m habere societatem . hieron . praefat. in da● . qu● omnes scripserunt hebraicè , praeter danielem , qui secundo & d●inceps quinqae capitibus chaldaicè exponit r●● in chaldaea gestas : praeterque ezram , qui capite quarto ac deinde usque ad octavum decre●a regum persicorum chaldaicè resert . una etiam sententia verbis chaldaeis exprimitu , hierem. . cap. per mim●sin assyri● dialect● . pa●c●●e quoque dictiones in iob ponuntur syris & arabibus concedendae bibli●nder de op●i●o genere explica●di hebr●ica . 〈◊〉 jun. in dan. . & prelog . ●n dan. c singulae versiones habe●t suas taudes , suas labes . amama antibarb . bibl. l. . c. . multo purior ( inquit ipse hieronymus ) manat fontis unda , quam fluit rivuli aqua . see mr vines on pet. . . p. , . f the accurate inspection of the hebrew bible teacheth which translation hath most exactly exprest the meaning of the holy ghost . g targum chaldaicè significat interpretationem , item paraphrasin , quando non tam verba quam sensus ex alia lingua redditur . significatio hujus vocis est generalis , ad omnes linguas se extendens , sed tamen usus jam obtinuit , ut per targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligatur solum chaldaica bibliorum vet. testamenti translatio . helvicus de chald. paraph. nomine targum non significatur semper chaldaeus paraphrastes , verum eo vocabulo interpretem in genere notant . rainoldus de libris apocryphis tomo . cap. . vide schickardi bechinath , &c. et capel . critic . sac. l. . c. . ista targum . translatio , est tantae auctoritatis apud iudaeos quod nep●andissimum est eis ei contradicere . porcheti victoria adversus hebraeos , parte . c. . abrahamus princeps patriarcharum , natione chaldae●● , omni disciplinarum genere , praesertim verò mathematicarum , non tantum excelluit , sed ●●s quoque aegyptios in lingua chaldaea doc●it . daniel & esdras magnam partem chaldaeè conscripti crant . waserus praefat. ad grammaticam syrain . vide plura ibid. lingua chaldaica hebraeae omnium vicinissima , teste mercero & wasero . vide b●xtorf . de abbreviat . heb. p. , . ea lis adhuc sub judice haeret , ebraeaue au chaldaea fit reliquarum mater ▪ & certè chaldai pro sua non levibus militant argumentis . erpenius . observa quaso pie & christiane lestor , à paraphraste nostro expresse hic poni nomen m●ssiae , qui per vocem hebraicam schilo intelligitur , quod certè multum facit pro tutanda confirmandaque fide ac religione nostra christiana , contra impudentes quosdam iudaeos , qui impiè contendunt hunc locum non esse de messiah se● christo intelligendum . ideoque variis stultis , frivolis , tortis & impiis expositionibus conantur nobis eum obscurare . fagius annotat in paraphras . chald in pentateuch . vide plura ibid. * illud solum considera , terrori iudaeis eos christianos esse , qui in thargum & rabbinis mediocriter versati sunt ; non enim ignorant , pleraque hodierni iudaismi fulera in iis vebementissimè concuti , imò convelli . quo magis doleo haec utilissima studia adeo iis in locis jacere , ubi iudaei catervatim habitant . amamae consilium de studio ebraico bene instituendo . i livelie in his chronology of the persian monarchy . chaldaica lingua in vet. test. periude ut & syra in novo , purior longè est , quàm ea quibus paraphrases chaldaicae conscriptae sunt . waltherus . talmudh propter ejus magnitudinem nunquam legit hieronymus , ficut nec targum ob syrae linguae imperitiam . wakfeld . orat de laudibus & utilitate trium linguarum arab. chald. & heb. the rabbins generally however they interpret siloh , confesse it notes the messiah . ioh. isaac . l . contra lindanum . * targum , hoc est paraphrasis onkeli chaldaica , in quinque libros mosis ex chaldaeo à paulo fagio versa ; quibus adjecit breves doct asque annotationes . melchior adamus in vita ●agii . * rainoldus de lib. apoc. helvicus . 〈…〉 n 〈…〉 ow●s 〈…〉 . ● . 〈…〉 apel . 〈…〉 l. . 〈…〉 uitur ; apostoli usi sunt ca editione , ergo ost authentica sive divina . nam paulus usus est etiam propha 〈…〉 rum testimo●●is , qui tamen propterca non sunt divini . caeterum quia scripserunt graecè apostoli , facilè usi sunt c 〈…〉 tum sola 〈…〉 raecis crat cognita . chamier . non ideo apostoli in citationi●●s suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. x. x. tran●●ationem grae 〈…〉 sunt , quod eam existimarent esse divinam , & ● dei spiritu immediate profectam , sed quòd ●am ad fidei & mo 〈…〉 ctrinam quod attinet , sinceram satis esse nossent , quodque ●● esset maximae ●●●i iudaeos auctoritatis , quam repudi●r● 〈…〉 e , nulloque co ore aut prae textu posse●t , ●●po●● à viris iud●is , 〈◊〉 ●erme ante christ 〈…〉 apparatu , procurante summo iudaeorum 〈◊〉 adorn●●●m . ●●●pel . cri●●● . sac. l. . c. . . 〈…〉 . syriaca lingua quasi proles quaedam est hebraicae & ●haldaicae linguae : hebraei siq●idem , qu● usque ad captivitatem babyloni●am hebraicè solum , id est , lingua sua loqui consueverant , cum abducti essent in babylonem , caeperunt oblivisci linguam propriam , & addiscere alienam , id est , chaldaicam , quia tamen non perfectè eam pronunciare poterant , & semper aliquid ex hebraica retine ▪ bant , factum est , ut lingua quaedam tertia nasceretur , syriaca , dicta à regione . bellarminus . modum in scribendo à dextra versus ●inistram introrsum omnes populi orientales sequuntur exceptis aethiopibus qui à sinistra dextram versus scribunt . waltherus . p piscator . schol. in loc . & walther . in officina biblica . novi testamenti syram editionem magni faciunt omnes docti . chamier . lingua syriaca servatoris nostri ore sanctificata est , cui , dum in terris versaretur , vernacula fuit atque domestica . waser . praefat. ad grammaticam syram . ●ingua syra hodiè antiochena & maronitica dicitur , à locis , ubi ea oreberrimi inter i●colas est usus . est enim haec ex hebraea & chaldaea conflata coepitque circa cyri , persarum monarchae tempora , aut non ita multo post , regnante videlicet dario histaspis f. post servatoris aetatem primostatim nascentis christianismi saeculo , vel ab apostolis ipsis , vel à discipulis corum , paraphrasis syra in novum testamentum erat conscripta . cujus praestantissimae paraphrasoos antiquitatem cum incorrupta sermonis elegantia , tum defectus epistolae petri ii , iohannis ii , & iii , sancti iudae , apocalypscos , & accusationis adulterae apud iohan , quae ipsa apud ●hrysostomum quoque , theophylactum & nonnum desideratur , sa●is superque confirmant . waser . ubi supra . antiquissimum illud monumentum , nec unquam satis laudatum , versio syriaca . fuller . miscel. sac. l. . c. . vide fuller . miscel. sac. l. . c. . the arabick testament was set out by erpenius . erpenius saith , the arabick is ancienter then the syriack . walther . in officina biblica . q orat. . de ling. arab. dignitate . de lingua arabica agitur , act. . . arabism is referti sunt scripturae libri poeticl , iobi maximè , ut pridem observavit hieronymus , bochartus geogr. sac. par . . l. ● . c. . epeni us orat . prima & secunda de ling. arab. dignitate . mr. cudworth cals mr. selden the glory of our nation for oriental learning . r qui ex hebrea lingua scripturas in graecam verterunt numerari possunt . latin● autem nullo modo . august . de doctrina christina l. . c. . s maldon . ad luc. . . & estius ad cor. . . & ad ephes. . . t hieronymus latinitatis auctor est non contemnendus , qui in omnibus scriptis suis sermone utitur grammatices puro . quam barbara contra sit versio vulg . res ipsa loquitur , ut v●●rum sit iesuitas elegantiae latinae aliàs studio●issimos , vulgatam illam . translationem vel hoc nomine non improbasse . waltherus ●● o●●i●ina biblica . vide whit●kerum de scripturis quoest. secund . controversiae . cap. sexto . & waltheri officinam biblicam . * clarissimus vir joh. diodati in aureis suis annotationibus , q●as versioni suae italicae ( operi profecto nunquam satis laudando ) bibliorum annexuit ved . rationale . theol. l. . c. . u bellarm. l. . de verbo ●●i c. and ●hemists preface before the new testament . x fateor equidem & à me dissentiet opinor , nemo , apostolorum & prophetatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regulam esse & amussim ad quam versiones omnes exigendae sint . morinus exercit . bibl. l. . exercit . . c. . y scriptura hebraea in u. t. & graeca in n. t. ab hieronymo rectè vocantur fontes veritatis . z in ecclesia christiana nulla unquam suit editio authentica , excepta hebraica veteris , & gr●ca novi testamenti . nam id opinor in ecclesiae catholica dicendum est authenticum , quod apud omnes authoritatem habet , chamierus . a rivetus in catholico orthodoxo . scriptura dupliciter intelligitur ; vel enim significat ipsam literarum picturam & sic accipitur exod. . . vel res ipsas , quae significantur per eas voces ut matth. . . aeque biblia sacra nuncupantur codices illi qui passim circumferuntur latinè , gallicè , chaldaicè , syriacè ; ac qui hebraicè & graecè , ●●it longè alii sint literarum ductus & syllabarum compositiones . chamierus de canone l. . b d● doctrina christiana l. . c. . si translatio ab originali dissentit , ei linguae potius credendum est unde in aliam per interpretationem facta est translatio . augustinus l. . de civitate dei c. . c hieronymus & coaevus ei augustinus difficultatibus obortis , jubent in versionibus nos rec●r●re ad ipsos fontes , erpenius . d b●llarm . lib. . de v●rbo dei cap. . morinus exercit . bibl. l. . exercit . . c. . . . e as canus l. . c. . de locis theologicis lindanus . l. . c. . de optimo genere interpret . notissimum est , nulla in re suisse iudaeos tam curiosos , pios & religiose observantes , quam ut biblia sua casta , pura , inviolataque conservarent . nam illud mandatum dei , quod deut. c. . v. . legitur , non solum de quinque moysis libris dictum esse interpretantur , sed in universum de omnibus libris & verbis quae per spiritum sanctum prophetae iudaeis communicarunt , intelligunt . i●super multis ab ipsis iudaeis sancitum est legibus , eum , qui aliquid in bibliis mutet , peccatum committere inexpiable . quin & hoc ad jecerunt : siquis velex ignorantia & impietate unum vocabulum mutet , ne totus propterea mundus p●reat , & in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertatur , periculum esse . has autem sententiae suae causas adduxerum , quod credant deum opt. max. propter solam scripturam sacram ( quam ipsi opinionem variis modis probant ) hunc mundum creasse . iohanues isaacus contra lindanum l. . p. . . . vide wakfeld . syntagma de hebraeorum codicum in corruptione . ab hoc mendo praeservavit deus locum gen. . . ubi primum de christo evangelium , ubi in omnibus ebraicis bibliis , nullo omnino codice excepto , mansit masculinum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum vau mavet ergo deo solida laus , & sontibus debitum aestimium . amams disserta . de k●ri & khetib . tu illos accede , & urge disputatione ; ducenta tibi argumenta ex bibliis contra illos suppetunt , quae in textu hebraeo clariora & dilucidiora , quam ulla conversione inven●untur . id. ib p. . r. ben. maimon saith , if in the copying of the hebrew bible , one letter were written twice , or if one lttter but touched another , that copy was not admitted into their synagogues , but onely allowable to be read in schools and private families . masora est doctrina critica , à priscis hebraeorum sapi●ntibus , circa textum hebraeum sacrae scripturae , ingeniosè inventa , qu● versus , voces , & literae ejus numeratae , omnisque ipsarum varietas notata , & suis lotis cum singulorum versurum recitatione indicata est , ut sic constans & genuina ejus lectio conservetur , & ab omni mutatione aut corruptione aeternum praeservetur , & valide praemuniatur , buxtorsii tiberias , c. . f paucissimi ex antiquis patribus linguae hebraicae periti fu●runt , graeci graece , latini latinè scripserunt : et omnes , exceptis origine & hieronymo , linguae hebraicae imperitissimi , graecis & latinis interpretationibus , quas ad manus habuerunt , contenti fuere , adeo ut d. hieronymus de origine scribat , illum hebraeam linguam contra aetatis gentisque suae naturam didicisse . buxtorf de punctorum antiquitate & origine parte prima c. . g non potu●runt iudaei scripturas corrumpere . augustinus ex exemplarium bibliorum multitudine id probat l. . de civitate dei cap. . absit ( inquiens ) ut pruders aliquis iudaeos cujuslibet perversitatis atque malitie tantum potuisse credat in codicibus tam multis , & tam longè latèque dispersis . potissima ratio à fingulari providentia divina deducitur . glassius l. . tract . de textus heb. in v t. puritate . sect. secunda , h amama antibarb . bibl. l. . i ipse bellarminus fatetur , ex textu hebraeo iudaeos sortius constringi & vexari saepius posse , quam ex versione latina . iudaei reliquerunt in suis lebris quae maxime pro nobis contra ipsos faciant , i. e. quae mysterium trinitatis comprobant , qua cum iudaei nihil habent commune , & de christo testimonium perhibent , hieron . si falsandi aliquem locum iudaeis causa unquam fuit , certè esaiae cap. . in quo ita de christi , domini nostri morte ac passione esaias vaticinatus est , ut ejus coram spectator fuisse videatur . at totus iste locus integer relictus est , habetque in hebraeo codice prorsus , quomodo in graeco & latino , muis de heb. edit . author acver . k lib. . contra lind p , . l quid illustrius de christi messiae nostri dici potest exhibitione , quam istud esa. . . esa. . . quid de passone ejus accerba & resurrectione gloriosa splendidus dici potest , quam quod in esa. . cap. dicitur , itemque in psal. . nec tamen corruptelam vel his , vel permultis aliis scripturae locis ullam fuisse à iudaeis illatam deprehendere possumus glas. philol. sac. m l. . de verbo dei c. . n aliis occurrendum videtur , qui zelo quidem bono , sed nescio an secundum scientiam , omni●o contendunt , iudaeos in odium christianae fidei studiose depravasse & corrupisse multa loca scripturarum . bellar. de verbo dei l. . c. . if the old testament be corrupted , god gave it not , for gods providence would keep pure all books he would have continued . broughton . o nullum habet lindanus argumentum , quod vel faciem quandam veritatis habeat praeter hoc . ut veritatem fateamur , hoc vocabulum ab annis decem non parum nos torfit , maximamque suspicionem praebuit , ut omnino corruptum esse crederemus . iohannnes isaacus contra lind. l. p ego profectò ausim praestare praeter locum psalmi . in totis hebraeis codicibus inveniri nihil , quod optimam , cohaerentem ▪ ●iam & christanae fidei prorsus congruentem non habeat sententiam . muis de hebraicae editionis authoritate ac veritate . voici l' unique lieu , en tout l' hebrieu , qui semble aveir apparence d● r●ison , pour faire penser à une malici●use entreprinse de iuiss . benedict . turretin response à la preface de coton . nullus , deum testor , veteris instrumenti seu doctrinae codex hebraicus , quem variis in regionibus videre potui , sive is vetustissimus ac integerrimus , scriptus ac membranaceus fuerat , sive impressus & papyriceus , etiam regulatus , & artificioso judicio seu subtili consideratione castigatus ac correctus , caru , id est soderunt , habebat , sed omnes ad unumusque caa●i , id est , quasi leo , wakfeld . syntag de hebraeorum codicum incorruptione . caari his extat , & sub duplici significatione , semel psal. . . & i●●rum isa. . . ubi cùm absque ullo dubio & contradictione propriam significationem , sicut leo , obtineat , necessariò in psalmo ali●m significationem habebit , quod invictum est contra iudaeos argumentum , aliquid peculiare ibi in ista voce latere , & aliter illic omnino explican●um esse quàm in isaia . buxt . clav. mas . c. . vide hotting . thes. philol. l. . p. . readings are eight hundred fourty eight in the hebrew , where the text and the margent are both pure and from god. our lords family by broughton . p vide river . in comment . & glassium in philol. sac. the chaldec paraphrast agrees with the hebrew . profectò haec res , ut ingenuè fatear , me quoque aliquando tor●it . amussis , quae funiculo constat , non omnino voce caret , siquidem architecti & alii artifices , quando aliquid signare aut metiri volunt , dum amussim vel funiculum extendunt , & deinde mittunt , sonum quendam edere consueverunt . isaacus levita lib. . contra lindanum . illa coelorum linea , vel ut tremellius transtulit , delineatio , id est illa machina , structuraque orbium caelestium , quodammodo ad amissim expolita , infinitam artificis potentiam , sapie●tiamque praedicat . whitakerus . p vide river . in comment . et glassium in philol. sac. isaiae undecimo , est in hebraeo vox netzer quae alludit ad nazaraeum , imò est ab eadem radice ; proinde poterit , si quis velit , eo referri ; aut certè non erit versio sed allu●io . itaque melior eorum videtur sententia qui indicatum potius censent decimum tertium caput iudicum , ubi praedicitur samson futurus nazaraeus : fuisse enim illum typum christi nemo dubitat . chamier . tom. . de canone . lib. cap. . ex isai. . . & zach. . . commodissimè videtur posse exponi . casaub. in exercitat . r omnes interpretes locum illum à matth. citatum ad ea quae scrip●it zacharias re●ulerunt , nec aliqui eorum de omisso aliquo ieremiae prophetico libro cogitarunt . nisi quod unus est inter iesuitas qui locum existimat ex duobus conflatum , nempe ex ieremiae cap. . & zach. cap. . & hoc esse usitatum in scriptura exemplis probat , ut cum verba & testimonia duorum sunt , aut altero omisso alterius tantum nomen exprimatur , aut totum testimonium , quasi unius tantùm esset , significetur . haec ie●uita sanctius ( in zach cap. . hieronymo baec maximè placit solutio , quam baromus amplectitur , ut & iansenius , mald●natus , & suarez , matth●um suo more tantum pos●isse quod dictum est per prophetam , ab aliquo autem in margine scriptum fuisse ieremiam , quod postea scriptorum incogitantia inter textum irrepserit . ad hoc facit quod in syr● versione nomen prophetae omittitur . rivetus in catholico orthodoxo . citantur sub nomine ieremiae , vel quia zacharias ea à ieremia , cujus discipulus fuerat , acceperat , vel quia idem binominis fuit , pr●sertim , cum utriusque nominis sit ●adem significatio . id. ibid. ieremiah and zachariah differ not much in significatiō , one signifieth the commemoration of god , the other the exaltation of god. hic nodus vetustissimos quosque interpretes torsit . beza . in literarum compendiis facile potuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutari . rivetus . aliqui dicunt esse errorem calami & librariorum indiligenter oscitanterque exemplaria sibi proposita aut legentium aut exseribentium , ut si quis hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legerit , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam sententiam syrus & arabs videntur consirmare . sed vetustas ipsa consensus omnium & exemplarium , quae jam olim versata sunt in patrum orthodoxorum manibus , videtur nobis meritò hoc defensionis genus ex●orquere ; quod etiam agnovit memoria sua hieronymus . junius in parallel . vide sixti senensis lib. sextum annotat. . non exhibetur nobis semper & ubique in hodierno textu hebraeo prima atque vetustissima quae in ipsis s. sriptorum fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 codicibus lectio , sed quae fuit omnium omnino in universum librorum sors & conditio ) humana fragilitate in transcriptione tot exemplarium quae alia ex aliis , tam longo tot saeculorum curriculo , descripta sunt ab hominibus errori & lapsui obnoxiis , irrepsit in sacros codices , qui j●m exstant , multiplex varia lectio , quae manifestam arguit codicum , iis in locis , in quibus invicem discrepant , à primi● autographis dissensionem atque discessionem . capel . crit. sac. l . c. . vide l. . c. . sect. . s the greek scholiast , oecumenius , so read chrysost. theophylact. and basil. see par. in loc . franciscus lucas testatur se sex graecos codites vidisse in quibus esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & beza asserit ita legi in probatissimis quibusque . arias montanus , non tantùm in textu posuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed etiam in apparatu nullam adnotavit lectionis varietatem , quo satis ostendit se nullos legisse codices graecos , in quibus esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : alias non omissurus opinor , qui lo●ge leviora collegit . chamier . see mr gregory his observations upon some passages of scripture , c. . cartw. in his answer to the rhemists preface . coronis precationis dominicae , quia tuum est regnum , &c. etsi in multis graecis codicibus & apud syrum quoque interpretem reperitur , tamen , bezâ reserente , in vetustissimis aliquibus graecis codicibus deest , & à nemine exponitur , praeter à vulgato & à chrysostomo . deest quoque in versione arabica , nec in ullis latinorum exemplaribus visitur : ut non immerito erasmus conjectet , ex solemni consuetudine à graecis adjectam , & postea in textum ipsum fuisse transtatam . scultetus in locum . spanhem . dub. evang. parte tertia . dub. . codices sacros in excidio hierosolymitano prorsus intercidisse commentum est , non veritas . id. parte secunda . dub. . that was too confidently spoken by whitaker ( though otherwise a worthy writer ) canonica quaedam periisse , credo esse , enminem qui dubitct , cartw , in his answer to the preface of the rhem. test. nego canonem , id est , numerum librorum sacrorum , ex quo confectus est , unquam fuisse majorem , quam sit hodié . chamierus . psal. . . vide alting . problem . theol. partem . . & . prob . drusium de quaesitis per bpistolam epist. see b. ushers body of divinity , p. . deut. . . psal. . ● . matth. . . mat. . . mat. . . luk. . . u cui ignorata non scrupu●osa tantùm sed & superstitiosa prorsus iudaeorum anxietas , non in libris tantùm sed in apicibus librorum sacrorum numerandis conferendis , custodiendis ? & tantum abest ut volumen sacrum integrum interversum voluerint , ut contra profiteantur totum mundum ruiturum in tohu va bohu antiquum , si vel una vox in scriptura mutetur . spanhem . dub. evangel . parte secunda dub. , * apices vocali● christi tempore nondum adscripti erant , ac ne hodie quidem scribuntur cum lege . qui viderunt volumen legis in synagogis iudaeorum ; sciunt me verum dicere . drus. praeterit . in luk. . . * spanhem . dub. evangel . par . . dub. . vide d. prid. lect. . de punctorum hebraicorum origine . buxtorfius punctorum patronus fortissimus . capellus . * piscat . in locum . puncta ista hebraica à masorethis sunt excogitata , & textui sacro addita circa christi annum . aut saltem post . capellus de punctorum heb. antiq lib. . amama . dissertat . de iehova . vide riveti isagog . cap. altum in omnium antiquorum patrum graecorum & latinorum scriptis , de punctis silentium , ut ne minimus quidem apex de illis apiculis in iis extet . capellus l. . c. . sciendum quod nec moyses punctavit legem , unde iudaei non habent eam cum punctis , i. cum vocalibus scriptam in rotulis suis ; nec aliquis ex prophetis punctavit librum suum ; sed duo iudaei , quorum unus dictus est nephtali , alter verò ben ascher , totum vet●s testamentum punctasse leguntur ; quae quidem puncta cum quibusdam virgulis sunt loco vocalium apud cos . raymundi pugio fidei adversus iudaeos part . . dist. . c. , vide vossium de orig ▪ & progressu i dol . lib. . c. . hoc tam certum est , quam quod certissimum , nullos hebraeorum antiquius sentire de punctorum origine quam cabalistas . buxtorf . de punctorum antiquitate & origine , part . . cap. . * b. ushers body of divinity , p. . * christus eo loco proculdubiò respicit non ad puncta , v●calia & accentus , quitum nulli fuerunt ; sed ( uti rectè observat hieronymus ) ad figuram literarum , & ad cornicula illa , quibus literarum capita in hodierna scriptura ( quâ in scribendo legis volumine utuntur iudaei ) armantur : hocque duntaxat vult , se non venisse ( quod de eo falsissimò calumniabantur iudaei ) ad evacuandam & abolendam legem , ut contra potius venerit ad eam perf 〈…〉 issimè implendam . capelli diatrib . de literis ebr. apicibus & accentibus nec vetussimi graecorum nec vetustissimi hebraeorum usi sunt . hujusmodi virgularum apicumque notae , quibus hebraei nunc pro vocalibus & accentibus utuntur , non in illa primaeva sanctae linguae origine excogitatae fuerunt , imò nec extiterunt ab initio legis , sed noviciae sunt , atque ad ejus integritatem usquequaque pertinent minimè . wakfeld . syntag. de hebraeorum codicum incorruptione . a in editione graecā librorum mosis , psalmorum & prophetarum , nihil fermè est quod peregrinum non sonet , & quod hebraicam non ol●at loquendi rationem . croii observ . augustinus hanc versionem ait esse f●ctam divina dispensatione , eamque apud ecclesias peritiores maximi fieri , cum tanta spiritus sancti praesentia hi interpretes adjuti esse dicantur in interpretando , ut omnium & unum fuerit . vide capel . critic . sac. l. . c. . b lib. . de verb. dei , cap . c valido stomacho opus est , ut concoqui possit narratio de lxx cellulis , de consensu illo miro , & de exiguo temporis intervallo , quo totum opus confectum fertur . spanhem . dub. evang . part . . dub. . * masius praefat . in graec. edit . josuae & bellarm. lib. . de verbo dei. cap. . d * distinguimus nos inter versionem lxx . primaevam purioremque , & inter posteriorem corruptam . hac auctoritatis est perexiguae , illa autem meruit quidem quondam auctoritatem aliquam ▪ waltherus in officina biblica . e de script . controversiae primae quaest . secunda c. tertio . aut haec graeca versio , quae ad nostra tempora pervenit , non illa est quam septuaginta iudaici seniores ediderunt , aut est tam infinitè faedéque depravata , ut authoritatis perexiguae nunc sit . nam ne ipse hieronymus puram habuit translationem graecam septuaginta interpretum . illam ●nim , quam habuit , corruptam vitiosamque esse , saepe in commentariis conqueritur . whitakerus ibid. vide bezam in matth. . . f graeci ab hebraeis sapè recedunt . mercerus ad job . . vide drusium in gen. . & fulleri miscel. sac. lib. . cap. . pag. . mendas in chronologicis numeris habet complures . see dr willet on gen. . and chamiers first tome de canone , lib . cap. , , . libri mosis omnium sunt optimè translati : & psalmi omnium deterrimè . chamierus ib. cap. . psalmo primo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postilentes pro irrisoribus & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non resurgent impii in judicio : periculosa amphibolia , ne fortè videantur à resurrectione excludi impii ; debuit autem verti , non consistent in judicio , nimirum quia condemnabuntur . chamierus ibid. vide capel . critic . sac. l. . c. . et r. episcopi usserii ad illum epistolam . quod ipsi ario , ut ait epiphanius , erroris principium . g de vulgata latina translatione , vide collationem rainoldi cum harto , c. . p. & cap. . p. , . & cap. . p. . & drusium in num. . cap. . & cap. . rivetus in catholico orthodo●o . wendelin . in christiana theologia . gerh. loc . prim . de script . sac. with learned papists hold that it was not ieroms translation . capel crit sac. l. . c. . saith it was . de latina editione longè animosissima catholicis est & papistis controversia . cham. tom. . l. . c. . hebraici libri constanter legunt hu , gen. . septuaginta haben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chaldaica paraphrasis hanc lectionem confirmat : temque quidam codices vulgatae editionis retinent ipse , quidam ipsum . postremò pondus ipsum sententiae postulat , ut hoc de semine mulieris , non de mulicre intelligam . whitak . h ex voce hebraeapotest emendari prava vulgi consuetudo , qui duobus cornubus pingunt mosen ; rident igitur nos & execrantur iudaei quoties mosen in templis cornuta facie depictum aspiciunt , quasi nos eum diabolum quendam , ut ipsi stultè interpretantur , esse putemus . sixtus sene●sis biblioth . sanct. l. . annot. . vide grotium in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lxx . i invictum in hoc loco prout in hebraeo extat , contra iudaeos pro dcitate christi argumentum situm esse agnos●unt pontificii . amama antibarb . bibl. lib. . proculdubio e●●iro illo erga christum dei silium odio , profecta est illa ebraei●textus detorsic , potius quam interpretatio ; ringi enim videas iu●aeos , cum audiunt , messiam dei esse filium . mayerus in philologia sacra . illustre est vaticinium de christo faedissimè obs●uratum à graeco & latina interprete à quibus neutra vox est expressa . chamier●s de canone , l. . c. . supersubstantialem , id est , ad substantiae nostrae conservationem necessarium . eman. sa. omnes veteres latini scriptores panem quotidianum legcrunt , itaque ineautè quidam nostro tempore in vulgata editione pro quotidiano supersubstantialem posuerunt , quod corporis cibo quem à nobis peti probavimus , minimè convenit . maldonatus , & jansenius idem ferè habet harm . cap. . their own dictionaries and doctors expoūd the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratified or undeservedly , accepted , or whō gods singular favor had made acceptable . a non habet ex hoc loco prudens lectora paulo , conjugium esse sacramentum , non enim dicit sacramentum sed mysterium hoc magnum est . the apostle saith , he speaketh not of corporal marriage of a man and his wife , but of the spiritural marriage of christ and his church . b erasinus dicit an fit sacramentum olim dubitatum erat à scholasticis , certè ex hoc loco non possit effici ; nam particula adversativa ego autem satis indicat hoc mysterium ad christum & ecclesiam pertinere , non ad maritum & uxorem . mark. . . vide salmeronem & riberam in loc . praefat in nov . test. dr fulk against martin . vide whitakeri controversiam primam quaest . secundum cap. . . & . de scripturis . sixtinus amama censuram vulgatae versionis in pentateucho caepit , telam pertexturus nisi morte fuisset praeventus waltherus in officina biblica . sixtinus amama haereti●us , & versionis sixtinae , inimicissimus , ut proinde meritò dici possit anti-sixtinus . tract . joan d ● es ieres de text. heb. disput. . dub. b god in christ or god and christ is the object of christian religion ; without knowledge of christ we cannot know god savingly , iohn . . in iudah onely is god known . no man cometh to the father but by me . the ultimate object of fai●h is god pet . . c tim. . . rom. . . the word of god is profitable five ways : . for confirmation of true doctrine , or teaching men the truth . tim. . . the apostle tells us of four ends of scripture : the first two are commonly referred to doctrinals ; the last two to practicals : if any of these be wanting , a christian is not perfect , so much as in the perfection of parts ; he is but half a christian , who is an orthodox believer , if he be not practical also ; and he is but half a christian , who is practical , if he be not an orthodox believer . mr gillesp. miscel . c. . reproof of error , tit. . rectum est index sui & obliqui . quibus principiis veritas astruitur , iisdem principiis falsicas destruitur . tertullian calls the scripture machaera contra haereses . aufer haebreticis quaecunque ethniri sapiunt , ut de scripturis solis quaestiones suas sistant : et stare non poterunt . teicul . de resurrectione carnis . in comitiis vindelicorum , cum episcopus albertu● , aliquando leger●t biblia ( referente luthero in sermon . convival . ) & interrogasset quidam è consiliariis , quid libri hic esset : nescio equidem ( respondet ) qualis sit liber , sed omnia quae in eo lego , nostrae religioni planè sunt contraria . dr prid. orat . octava de vocatione ministrorum . . correction of ill behavior . . instruction in a good behavior . . consolation in troubles . rom. . . psal. . . vide zepperi artem habendi & audiendi conciones . l. . c. p. . . d divinae autoritas scriptur● est infallibilis veritas in verbis & sensibus , ob quam omnes fidem ei & ob●dientiam debent . altingius . exod. . . tim. . . pet. . . heb. . joh. . . . e divina auctoritas suam trahit originem una ex parte ex immediato spiritus s. afflat● , & ex alterâ ex sublimitate rerum quas exponit . waltherus in officina biblica . f mat. . . scriptura est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fide digna , & propter se cr●denda , quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est , divinitus inspirara . hic illud pythagoricum valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we must take heed of believing scripture to be the word of god , because there is the greatest reason for it , but for its divine authority . matth. . ▪ g the material parts of scripture are true historical narrations , all the histories ther● related , are undoubtedly true , that of the creation , fall , of christ. ● . threatnings the eternal torments in hell are sure as if thou wast already in them . . promises , the scripture calls them the sure mercies of david . . predictions and prophesies , in daniel , revelation , as the downfall of antichrist , they speak therefore of things to come in the present tense , to note thereby the certainty of the accomplishment , isa. . . apoc. . . veritas est conformitas rei cum arche●ypo . that is a great excellency of the word of god , to be the word of truth , ephes. . ● . iames . . acts . . it is so called , ● . in opposition to the shadows and types in the law ▪ iohn . . by way of exclusion of all falshood , i● comes from the god of truth . . it contains all needful and transcendent truths . h ego in hu●usmodi quorumlibet ●ominum scripti● liber sum quia solis ●anonicis scripturis debeo fine ul●a recusatione consensum . august . de natura & gratia . c. . the essential form of the word is truth informing the whole and every part , all divine truth is there set down . i scripturae sancta appellatur canonica , & to●um ejus . corpus canon . rationem nominis aut omnes , aut ferè omnes esse testantur , quia ●it regula fidei . chamierus . the scripture is therefore called canonical , because it prescribes a rule of our faith and life , phil. . . gal. . . tertullianus appellat scripturam regulam veritatis . augustinus de doctrina christiana l. . c. . ait in scripturis inveniri omnia quae continen● fidem moresque vivendi . advers . helvid . cap. . sacra scripturae regula credendi certissima tutissimaque est . bellarm. de verbo dei l . c. . k hoc primum credimus , cum credimu● , quod nihil ultra credere debemus see mr. anthony bur●●● on mark . , . deut. . . isa. . . l verba scripturae non sun● legenda sed vivenda . doctrinae sa●itas servatur confirmando verum , refellendo ●alsum , vitae sanctimionia fugiendo malum , saciendo bonum . satis habet scriptura quo veritatem doceat , errorent redarguat , iniquitatem corrigat , instituat ad justiciam . nec haec●●tiliter praestat solummodo quae sophistarum cavillatio , sed etiam sufficienter , nempe ut perfectus ●it homo &c. rainoldus . m deut. . . isa. . . luke . . acts . . christians shall be judged by that hereafter , iohn . . thess. . . n iudaei docen● exhoc loco te●eri regem sua ma●● sibi legem describere , etiamsi aliàs cum privatus esset , descrip●isset chamierus regula fidei est quasi causa exemplaris fidei , quam videlicet fides in omnibus sequi , & cui se conformare debet . formale objectum ●idei est causa objectiva fidei , seu est principium propter quod fotmaliter & principaliter credimus . baron . contra turnebul . nos discamus ex verbo non tantum sapere , sed etiam loqui . be ●●●● epist. . david , psa. desires , that all his counsels , thoughts , manners , actions , might be directed according to gods word . the scriptures contain , . a necessary doctrine , viz. of the law and gospel , mat. . iohn . . without which we cannot be saved , rom. . . it is . necessary in respect of the efficient cause , of the form , matth. . . . the end iohn . . o writing doth a larger good to a greater number and for a longer time then speaking , psal. . vox audita perit , litera scripta manet . to shew how much a more faithful keeper record is , then report , those few miracles of our saviour which were written , are preserved and believed ; those infinitely more that were not written , are all lost and vanished out of the memory of men . p among the turks polygamy is lawful , theft was permitted among the spartans . q literae sacrae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripturae ut non solùm à saecularihus & pro●anis lit●ris . sed etiam a quibuscunque , quae de sacris rebus agunt discerna●tur . r mahomet said his doctrine came from god , but the blasphemy and villany therein contained , sheweth it came from satan , whereas the purity and ▪ perfection of the doctrine contained in the scripture , sheweth that it is from above . mahomet puts in some ingredients of the flesh , gives them liberty to revenge themselves , and to have as many wives as they would . there is in the precepts of philosophers , little condemning of fornication , and of the desire of revenge . dr featleys preface to newmans concordance . s the general view of the holy scriptu●es notatur verecunda & casta scriptur● loquutio ex genere per synecdochen , designantis specialem congressum , sic cor. . . non est bonum tangere & gen. . . ingredi ad filias hominum . quo major est spurcities eorum , qui ex sacris scripturae loquendi formulis ansam arripiunt sermonis impuri cartw. in harm . evang. in matth. . . quidam hebraeorum linguam hebraeam , linguam sanctam dici putant , eò quod nulla propria vocabula in ea inveniantur , quibus pudenda utriusque sexus egestio , aliaque obs●●na significantur , paulus fagius annotat. in deut. . . t sancta sanctè mr gregory in his preface to observations upon some passages of scriture . u luke . . iohn . . psal. . and . augustinus affirmat , omniaquae contin●●t fidem & mores , in illis inveniri , quae apertè posita sunt in scriptura . chrysostomus manifesta itidem in divinis scripturis esse perhibet , quaecunque necessaria . tertullianus adorat scripturae plenitudinem , et vae denunciat hermogeni si quid iis quae scripta sunt vel detra●●t ▪ vel adiiciat . rainoldus thesi. deut. . . and . . de scripturae plenitudine & perfectione , qu●● sentiat maldonatus , vide ad joan. . . de scripturae integritate vide estium ad galat. . . see bishop ushers body of divinity ▪ p. ▪ . , . tim. . , . john . . acts . . be●e habet , ut iis quae sunt scripta , contentus si● , hilary ? in every age there was revealed that which was sufficient to salvation , and yet now no more then is sufficient ; the word it self is not now , but the revelation only is more perfect . the old testament was sufficient for the jews , but both the new and old make but one compleat body for the church now . sing●li libri s●●t sufficientes sufficientia p●rtium ad quam ordinatio sunt ; ●●●●●●rò s●rip●ur● est sufficiens essentiali sufficientia per ●i bros singulos su●● . iun. animad . ●● bellarm con●r●● . p●tmae , c●pi●● quarto . the scriptures are a perfect rule for matters of faith , but not a perfect register for matters of fact . mr geree . whitakerus de script . c. sexto ▪ quaest . . stapleton and serrarius are more wary then some other papists ; we are abused ( say they ) when we are said to hold that the scriture is not perfect ; for ( say they ) a thing is said to be imperfect , not when it wants any perfection , but when it wants a perfection due ; as a man is not imperfect , if he have not an angels perfection , because this is not due unto him ; they say it is not a perfection due to the scriptures , to teach us every thing necessary to salvation . perinde sunt ea quae ex scripturis coll guntur atque ea quae scribuntur . g. eg . nazia●zen . l. . theol. mat. . . catholici in perfectione scripturae , papistae in imperfectione , totius causae , id est , omnium controversiarum de religione proram & puppim constituunt . chamierus tom. . de canon● lib. . cap. . cor. . , , mat. . . luk. . . gal. . , , . rom. . , . some papists say the scrip●u●es are not imperfect , because they send us to the church which is he perfect rule , and therefore they are perfect implicitè , though not explicitè : but so i might say every rustick were a perfect rule of faith , because he can shew me the pope , who is the infallible judge . if the scripture send to the church to learn that which is not in the scripture , by this sending she confesseth her imperfection . see moulins buckler of faith , pag. . joh. . . & . . isa. . , . heb. . . & . act. . . mat. . , . mat. . . joh. . . luk. ● . , montanus held that there was no sufficient instruction given by the apostles unto the church , but that there were only certain principles of religion given by them , being unperfect , and were afterward to be finished and polished by the comforter , which himself did forge . tertullian was a montanist , he often likeneth the church of god in the apostles time unto a tree whose fruit was not bloomed , and unto one which is in his base age cartw. reply to whitgifts d answer . * additio ad scripturam fit tripliciter . . in quo additum est contrarium , & est error●s . o. in quo additum est diversum , & est praesumptionis . o. in quo additum est consonum , & est fidelis instructionis . * that doctrine of religion , to which god would have nothing added , and from which he would have nothing taken away , must needs be perfect . illud perfectum in suo genere cui nihil in eo genere aut addi , aut diminui potest . psal. . . the hebrew word signifieth that perfection cui nihil deest . a salus nostra christus est , salutis via fides , viae dux , scripturae . raynoldus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is taken collectivè not distributivè . si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non totam sed omnem significaret , eo fortius futurum argumentū nostrum : nam si partes singulae sufficerent , tum multo magis omnes . chamierus . king. . . tim. . , , . b nullus papista aptè & plenè huic argumento unquam respondit , aut respondebit . whitak . c is not the scripture ( said hawks the martyr ) sufficient for my salvation ? yes , saith one of bonners chaplains , it is sufficient for our salvation , but not for our instruction . hawks answered , god send me the salvation , and take you the instruction . fox . martyrol . episc. daven . de iudicé controvers . cap. . d notandum hoc loco verbum dei , scripturis seu scripto verbo definiri , quod enim prius dei verbū seu serm●nem , nunc scripturas appellat , adversus pontificios , qui verbum dei ad non scriptas traditiones & pontificum etiam decreta transferunt . sed verbum dei scripturis cingi & terminari apparet , rom. . . deinde tim. . . denique ex hoc loco , cum vitam aeternam conferat , eamque in se inclusam habeat scriptura , quid est quod ad cam accedere aut adjungi potest ? hanc enim iudaeorum , de vita aeterna scripturis comprehensa , opinionem , christus ipse comprobat . cartw. in harm . evangel . in joh. . . e minima veritatis particula in scripturis continetur . charronaeus . f bellarm. de verbo dei , lib. . cap. . rhemists annotat . in joh. . sect . . & aunot . in thess. . . & annot . in act. . sect . . & in apoc. . sect . . g asserimus in scripturis non contineri expressè totam doctrinam necessarian● , five de side five de moribus & proinde praeter verbum dei scriptum requiri etiam verbum dei non s 〈…〉 . id est , divinas & apostolicas traditiones . bellarm. lib. . de verbo dei non scripto . omnes libros veteris & novi testamenti , ne● non traditiones ipsas tum ad fidem tum ad mores pertinentes , tanquam vel ore tenus à christo , vel à spiritu sancto dictatas , & continua successione in ecclesia catholica conservatas pari pietatis affectu ac reverentia suscipit ac veneratur . tridentina synodus . sess . . sect . . h bellarmin● ha●h a whole book de verbo dei non scripto , of the word of god unwritten do we not allow of all the apostolical traditions , which agree unto the scriptures ? nay more , do we not translate the word traditions in the scripture , when the text will bear it , according to the greek original look upon mat. . and in three several verses , , , . we use the word tradition . look upon the th of mark , and in four severall verses , vers . , , , . we translate traditions . look upon st paul to the colossians . . gal. . and upon st peter , pet. . . and in all these in the translation joyned with your rhemish testament , you shall finde the word traditions . dr featley's case for the spectacles , ch . . i the word originally may import any thing which is delivered howsoever , either by word or writing . thus whatsoever we have received in the scriptures , was first tradition as delivered by word , and still is tradition because it is delivered in writing . but though the word in it self have this general and indifferent signification of anything that is delivered , yet in our disputation it is restrained to one onely manner of delivering by word and relation only , and not by scripture . we deny that either in the law or gospel there was any thing left unwritten , which concerneth us to know , for attaining of true faith and righteousnesse towards god. abbot against bishop . k in mat. . l vide whitakerum de scrip. c. . quaest. . p. . & . in his book de verbo dei standing for unwritten traditions , as a part of the word of god , he will have baptism of infants to be one ; but when he disputes for baptism of infants against anabaptists , then he heaps up texts of scripture . mr blakes birth-priviledge . m exstat nomen diei dominicae , mat. mar. apoc. . exstat exemplum apostolicae ecclesiae quae eum diem solennem habuit celebratione coenae , praedicatione verbi dei , collectione el●emosynae , act. . cor. . . quod exemplum suum & ecclesiae praxin cum apostoli nobis repraesentant in suis scriptis , quis non videt eos praecipere imitationem sui ? vedel . 〈◊〉 epist. ignatii ad magnesios c. . vide plura ibid. n symbolum apostolicum ex traditione est secundum formulam rationemque verborum ; at secundum substantiam est scriptura ipsissima . junius animad . in bellarm. controv . . l. . negamus ullum esse in toto symbolo vel minimum articulum , qui non disertè constet , ac totidem penè dixerim verbis , in scripture sancta : adeò ut merito dici possit opus tesellatum , u●pote constans ex variis loc is hinc inde excorptis , atque in unum collatis , artificioséque compositis . chamier . thess. . . hoc suit primum pharisaeorum dog ma , quòd negarunt omnia quae spectant ad religionem scripta esse . joseph . antiq. l. . o traditiones istae non scriptae pharisaeorum nunquam in n. test. dicuntur simpliciter & absolutè traditiones , sed notantur semper aliquo clogio , ut quum dicuntur , traditiones seniorum , traditiones humanae ; siquando traditionis vox pon●tur simpliciter , sum●●ur in bonam partem , & ipsum dei verbum traditio est . camer . in mat. . ephes. . . apoc. . . christ taxeth the ignorance of scri●ture , commends the knowledge of it , was careful to fulfill the scripture , did interpret it , and gave ability to understand it . * deut. . . and . ult . p locus est egregius , coque nostri omnes utuntur , qui contra papisticas traditiones aliquid scribunt , whitakerus . longè illustrissimus lacus est . chamierus . q nobis adversus papistas non de quibusvis traditionibus controversia est , sed duntaxat de traditionibus dogmatum , quibus continentur fides & mores , hoc est , de ipsa doctrina . chamierus lib. . de canone cap. . r vir & ob ingenium laboremve , & ob episcopatus dignitatem inter papistas non postremi nominis . chamierus . vide maldonat . ad joan. . . & estium ad rom. . . received from christ himself teaching the apostles . illud erat explicandum , quo discrimine istae . traditiones tam multiplices graduque habendae sunt . nullum discrimen faciunt , forsan ergò volunt , ecclesiasticas etiam traditiones parem cum divinis scripturis authoritatem habere . script . cap. . quaest. . traditionum janua perniciosa est , hac semel aperta nihil est quod non inde erumpat in ecclesiam . chamier . chro. . . luk. . . eorum mihi videtur sententia samor , qui negant vel è lxx , vel à luca nomen cainani suisse insertum , existimantes potius al●unde irrepsisse post evangelium à lucâ conscriptum , eujus suae conjecturae rationes habent non leves , ut videre est apud cornelium à lapide in cap. . genes . rivet . isag. ad scr. pt . sac. cap. . vide plura ibid. lib. . de verbo dei , cap. . vix ullum videas de traditionibus agentem , qui non hic magno fastu immoretur chamie●us . distinguenda sunt & tempora & personae ; non erant necessariae scripturae ante legem , ergo ne quidem post legem , non erant necessariae apostolis , ergo ne nobis quidem : negatur consequenti● . ratio est , quia aliter israelitas doceri voluit post legem deus , aliter ante legem : aliter christus evangelium voluit apostolis revelari , aliter nobis praedicari . chamierus . john . . jansenius affirmat , haec multa non suisse diversa ab illis , quae hactenus docuerat , sed illustriorem illorum explicationem , & ●uc adducit illud appositè , quod habetur cor. . christus testatur se discipulis suis omnia tradidisse , joan. . . nihil ergo tac● . it . hic locus omnium celeberrimus est ; papistisque nostris inter primos in deliciis . chamierus . vide grotium in loc . tim. . , luk. . , act. . . what the tradition was he preached is expressed , thess. . . cor. . . d. fulk against martin in his preface . s papistae maximi , qui unquam fuerint traditionarii . chamier . syrus interpres habet praecepta sive mandata . cartw. annota . on the rhem. test. hic achilles est papistarum magno fastu ostentatus ab omnibus & singulis qui versantur in hac controversia . chamier . de canone , l. . c. . t cicumcifio faeminarum continetur sub illa masculorum . signum in solis masculis crat , pro utrisque tamen saci●bat , si finem & usum ejus spectes . mariae perpetua virginitas non est fidei articulus , ideò libenter amplectimur eam sententiam quae jam ab initio ●mer christia●os videtur invaluisse , ut virgo fuerit , hoc est , pura à coitu viri non tantùm in toto christi generationis mysterio , quod sanè ut credamus necesse est , sed etiam toto deinceps vitae tempore . chamierus de canone l. . c. . u quam pertinaci●èr ludebat helvidius in primogenito mariae & fratribus christi : ut negaret perpetuam virginitatem . chamierus . augustinus dicit , nihil ad fidem necessarium obscurè in scripturis doceri , quin idem apertioribus locis aliis explicetur . non est traditum evangelium obscurum & difficile ad intelligendum , tanquam paucissimis profuturum , sed facile , dilucidum , apertum , exp●situm omnibus , ut nemo esset quin petere illinc posset , & tanquam de fonte haurire , quae salnti suae expedirent . lod. viv. de ver . fid. christ. l . c. . vide plura ibid. y verbum dei collatam cum liue , analogia multiplex , lucis est dispelier● tenebras , omnia manifestare , ●l●is lac●re nō sibi ; l●renihil purius , illustrius , gra●ius , utilius , faecundius , caelest is ejus cr●go , odio habetur sape à malis , est bonum commune plurium , penetrat sordes sine inquinamento . sphanhemius dub. evangel parte tertia dub. . scriptura seclaram prositetur tum formaliter tum effectivè , ●umi●osam & illuminantem . id. ibid , isa. . . jer. . . and . . z difficultas dut à rerum ipsarum natura est qu● percipiuntur , aut ab ipfis percipientibus , aut ab its quae intercurrant mediis , res quae percipiantur natura sua intellectu diffic●les sunt , aut per obscu● it atem , ut res futurae , aut per majestatem ipsarum , ut mysterium s. trinitatis . sic quid sole clarius ? quid difficilius aspectu ? nam hebescit ac●es oculorum nostrorum vi radiorum illius . a percipientibus difficultatem esse quis sanus neget ? nam res quae sunt spiritus homo naturalis non potest capere a mediis quae deus ipse ecclesiae obtulit , id est , à scriptura , negamus difficultatem esse junius . the fundamentals in scripture are plain to the elect , who are all taught of god so much as is necessary for their salvation , iohn . . the least as well as the greatest . i believe , that toward the evening of the world , there shall be more light , and knowledge shal be encreased , dan. . and many things in scripture better understood , when the jews shal be brought home , and the spirit of grace and illumination more abundantly poured forth , mr. gillesp. miscel . c. . see rev. . . in the first times of the church , there were no commentaries upon the scriptures , the fathers had them without , and yet then the scriptures were understood . origen ( who lived years after christ ) was the first that wrote any commentary upon scripture . the pure text of scripture was ever read to the people , and never any commentaries , and yet was understood by them apoc. . . * solet obscuritas lectores absterrer● : quo modo ajunt olim quendam dixisse authorem obscurum à se removentem , tu non vis intelligi , neque ego te intellige●e . a especially in genesis , iob , canticles , ezek. daniel , and the revelation . in regard of the manner of writing , there are many abstruse phrases in scriptures , as divers hebraisms , which perhaps were familiar to the jews , but are obscure to us . all the skill of all the men in the world ( from the beginning to the end thereof ) wil not be able to finde out all truths contained in scripture , either directly , or by consequence ; the full opening of the book of scripture , and of providence , will be a great part of the saints work and happiness in heaven . dr drake in his preface to his chronol . mr bolton hath almost the same in his four last things . there are many things very difficult and hard to be understood in the prophecie of ezekiel , and especially in those chapters , which are written of the temple ; as hierome observeth on chap. . and the jews themselves confess , that there are many things here expressed , which they conceive not ; but say , that eliah when he comes shall expound them ; as r. kimki notes on ezek. . and . . and . . aben ezra thus writes , urim & thummim quid suerunt , ignoramus . b the chapter especially camierus de canone l. . c. . plato , aristotle , euclind , have their nodos , and the scriptures have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . in them are dark sayings , psal. . . ridles , ezek. . . parables , mat. . . mysteries , mat. . . mr. greenhil . that is a very difficult place , cor. . . see laurentius , augustin saith , this is one of the places of which peter speaketh , pet. . . and that heb . . pet. . . the last , luther and beza say , is one of the obscurest places in the new testament . vide tarnovium in exercitat . bib. & cameronis myroth . evan. * see laurentius , and d. featly on the place , in the last large annotations on the bible . non desunt primarii apud judaeos scriptures , qui dicant insaniae ●initimum esse sperare cognitionem certam in animalibus immundis , in qua tamen observationem ordicus haeret judaeorum superstitio , bibliander de optimo genere grammaticorum hebraeorum . locus sanè obscurus siquis alius & explicatu difficilis , qui multos torquet & vicissim ab illis torquetur . augustinus de doctrina christ. lib. . cap. . ita scripturas dicit à deo temperatas , ut locis apertioribus sami occurreretur , obscurioribus fastidia detergerentur . idem augustinus ait , nos apertis scripturae locis pasci , obscuris exerceri . apoc. . . , mr burroughs on isa. . . bellarm. l. . de verbo dei , c. . psal. . . and . . pet. . . 〈…〉 c genebrardus testatur aliquos de tota scriptura locum interpretari , nec loquitur de nostris , sed aut suis , aut autiquis , hieronymus quidem à parte est ejus opinionis , & lyranus , & alii multi . whitak . mr durant . dr halls peace-maker , sect . . he saith not in which epistles , but in which points and heads of doctrine , i. those things which are obscurely set down in saint pauls epistles , may be , and are elsewhere in holy scripture more perspicuously delivered . act. ● . . * there was a time when the scriptures were read without cōmentaries , and there was a time when they were hardly understood with commentaries . d. ames . cartwrights letter to master hildersham for the study of divinity . a the interpretation of the scripture is necessary in the church of god. . because it i● commanded by christ , iohn . . cor. . , . . it is commended to the faithful by the holy ghost , thess. . , . . it conduceth much to the edification of the church , cor. . . . it was used by christ and his apostles , luk. . . and . . mark . . b glassiu● phil. sac. lib. . part . . tract . . c literalis sensus est is , quem spiritùs sanctus autor scriptura intendit . chamier . rainold . de lib. apoc. est ille literalis sensus qui proximè per ipsa verba sive propria , sive figurata sunt , significatur ▪ vel ut glassius , quem intendit proximè spiritus sanctus . amama . d sensus secundarius , diversus à literali , similis tamen . chamier . not the letter but the right sense and meaning of the scripture is gods word , ioh. . litera gesta docet quid credas ▪ allegoria moralis quid agas , quotendas anagogia ▪ e in manuali controvers . cap. . de script . quaest. . f origenes sic paradisum terrestrem allegorizat , ut historiae auserat veritatem , dum pro arboribus angelos , pro fluminibus virtutes caelestes intelligit , & tunicas pelliceas adae & evae , corpora humana interpretatur . bellarm. ex hieronymo concedit bellarminus ex solo literali sensu peti posse argumenta efficacia . to prove any matter of faith or manners , no sense must be taken , but the literal sense . aquinas . g chamier . tom. . de scripturae sensu . lib. . cap. . h confundunt pontisicij sensum scripturae cum applicatione sensus , & accommodatione ejus ad usus apostolicos . tim. . . dum vel cum literali & mystico sensus alios introducunt , vel mysticum subdividunt in allegoricum , tropologicum , & a●●gogicum , & totidem diversos sensus in scriptura dari contendunt , confundendo heterogenea , sensum & applicationem sensus . spanliem . dub. evangel . par . . dub . theologia symbolica non est argumentativa . this is a good reasoning , the oxes mouth must not be muzled , ergò the minister must be maintained , because it is part of the sense . the fathers were too much addicted to allegories . ierom sometimes went out of the way through a liking of allegories , as a great reader and follower of origen , who handled the scriptures too licentiously . rainolds against hart. sess. . i iudicium est triplex . . directionis quale habet minister . . iurisdictionis quale habet ecclesia . . discretionis quale habet privatus , ut act. . . dr prid. there is iudex supremus , and iudex ministerialis visibilis but not supremus , and iudicium practicae discretionis , which is left to every one . b. downam . primo non sequitur à lege ad evangellum . secundò non sequitur à mose ad episcopum romanum , qui hic non eundem locum tenet inter christianos , quem moses inter iudaeos . chamier . k hieronymus in locum ait : etsi plures verbum dei do●●ant , unus tamen est illius doctrinae author , nempe deus ; ubi manichaeos refellit , qui unum statuerunt authorem veter● testamenti , alterum verò novi . alii spiritum volunt esse hunc unum pastorem , ut vatablus . alii christum , ut mercerus ; papam nulli , praeterquam insulsi papistae , whitakerus . interpretes omnes de deo exposuerunt , cum veteres tum recentes , etiam papistae . chamierus . vide geier . comm. in coh . in loc . l cap. significasti de elecl . review of the councel of trent , l. c. . p. . m deum atque homines testamur , cum plurima nobis in papismo displiceant , tum hoc omnino intolerandum videri , quod scriptur as quili●et apud eas doctorculus , it a sibi in manum traditas arbitretur ut eas sursum deorsum versare queat , quid libet inde confecturus suo arbitrio ; suo , inquam arbitrio , suo marte , quidlibet excogitans & commentans . ita enim evenit , ut qui maxim ▪ praese ferant detestari privatum spiritum , ii huic ipsi indulgeant omnium maxime . enimverò quis docuit prophetiam illam ● psalmo . adorabunt cum omnes reges terrae , omnes gentes servient ei , impletam esse in leone decimo . chamier . ●●● . . de scripturae interpretatione ; l. . c. . vide cameron . ad pet. . . mat. . , , . matth. . . soli scripturae vel spiritui in scriptura loquenti competum requisita summi iudicis , quae tria sunt ; . ut certo sciamus , veram esse sententiam , quam pronunciat . . ut ab illo ad alium judicem non liceat provecare . . ut nullo partium studio ducatur . wendelinus in prolegom . christ. thcol. cap ▪ . n cathedram in coelo habet qui corda docet . aug. luk. . , . jer. . , . convenit inter nos & adversarios , scriptur as intelligi debere eo spiritu quo factae sunt , id est , spiritu sancto . bellarm. lib. . de verbo dei , cap. , . * dr rainolds against hart. the number of ancient fathers ( whose works are yet extant ) who lived within six and seven hundred years after christ are recorded to have been about two hundred . bishop morton of the masse , lib. . cap. . nos in hoc romanenses absque iniquitate summa culpare non possunt , qui quà non libertate , sed temeritate patrum authoritatem rejiciant , quoties ea ipsis contrariatur , non jam dicam cùm id antea à viris doctissimis , nominatiw à cl. riveto in tractatu de auctoritate patrum , & viro doctissimo jacobo laurentio in conscientià iesuitica cauteriata praestitum abundè sit . vedelii . rationale theologicum l. . c. . the fathers wrote some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consute the adversaries with whom they had to deal , and in these they erre sometimes ; somethings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise the saints of god , and stir up others to their vertue , wherein they overlash . rainolds against hart. of the means to finde out the true sense of the scripture . oratloni lectio , lectioni succedat oratio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a there must be a comparing of obscure places with such as are more evident , gen. . . with gal. . . of like with like , exod. . and cor. . . unlike with unlike , iohn . . with deut. . . b contra ignota signa magnum est remedium linguarum cognitio , & latina quidem linguae homines duabus alliis ad scripturarum cognitionom opus habent hebraica & graeca august . tim. . . tit. . c dr. featley in a sermon on psal. . . logick teacheth the preacher to analize and divide his text. it teacheth to collect true and proper doctrines from it , assisteth him in confuting of heresies , and in resolving all questions . d lexicon chaldaicum , talmudicum , & rabbinicum , opus immensi laboris atque fructus , & incomparabili multorum annorum industria patris atque filii johan . buxtorfii claboratum . bootius . e concordantiae bibliorum hebraicae , editae à joh. buxtorfio juniore , magni patris majore filio . arnoldus bootius . henrici . stephani maximae & absolutissimae concordantiae . f this bread is my body , . the communion of my body . the prophets explain the books of moses , and the new testament interprets the old. g analogia fidei nihil aliud est ▪ quam constans & perpetua sententia sc●ipturae , in apertis & minimè obscuris scripturae locis : quales sunt articuli fidet in symbolo , quaeque continentur in oratione dominica , in decalogo . whitakerus . rainoldus de lib. apoc. plura rabbinis debemus , nos praesertim qui accuratum istud interpretandi genus sectamur , quam quisquam existimet . drus. observ . sac. l. . c. . h censura in exercit . ● . . morini c. . doctissimus hebraeorum grammaticus idem que interpres kimchius . fuller misc●l . l. . c. . vide l. . c. . & l. . c. & l. c. . david kimchius è cujus grammatica & lexico sive radicum libr● , tanquam ex equo trojaxo prodiit , quicquid grammaticorum & lexicorum hebraicorum ubique videmus . morinu● l. . exercit . . c. . ebraeorum interpretum coryphaeus kimchi , amama antib . bibl. r. david kimchi , sive kamius , scriptor tersus & styli biblici aemulus , scriptor ●or●atior et à thalmndicis fab ▪ li● alienior . amamae consilium de studio ebraico feliciter in ●ituendo . ingeniosissimus ille hebraeorum doctorum david kimchi hispanus , dictionario suo hebraico nunquam satis laudato , quod inscripsit sepher has●hurschim , librum radicum . waserus de num . heb l. . c. . aben ezra meritò audit philol. sac sapientissimus ebraeorum , mayer●s in r aben ezra hispanus , chacâm , sapiens seu doctus cognominatur waserus d● num . heb. l. . c. . vide bux●o●sium abber●iat . de hebr. p. rabbi solomon iarchi , campensis gallus , tantae est apud hebraeos authoritatis , ut cog●omentum retulcrit raschi , quasi capitis tribuam israel , ac universa biblia hebraica doctissimis quidem , sed argutis ad moaum commentariis illustravit . was. ubi supra one of special credit among the jews , and therefore usually stiled with an epithe●e , aben ezra the wise man , nettles answer to the jewish part of the history of tythes . sect . aben ezra , utait sixt senens . sapiens cognomento dictus est ab hebraeis , commentariis versati sunt , is est qui i● grammaticus , philosophus , ●strologus , & theologus magnus ●erte ut sciunt , qui in hebraeis sacris scripturis ex intima lingua cognitione , quod atti●●t ad verba , omnium rabbinorum scientissime est versatus , rainold . de lib apoc. praelect . a mose ( propheta ) ad mosen , ( hunc ● aegyptium ) non surrexit sicut moses , qui seilicet doctrina & cruditiòne mosi legislatori esset aequiparandus . dilherus elect. l. . c. . ebraeorum communi judicio , doctissimus rabbi moses aegyptius , saith rivet of him exam. animad . hugon . grot. is anno is ab hinc amplius quadringentis scripsit , fullerus . in aegypto educatus & studiis consecratus , unde vocatur moses aegyptus buxtors . de abbreviat . hebraic . rabbi ben maimon ( commonly called rambam ) the most judicius rabbin that ever was known to the christian world . dr. casaubones treatise of use and custom . r. mose ben nachman , ●uem ramban per nu● in fine , qui & moses gerundensis , cum alius . r. mose ben maimon , qui rambam , per mem in fine vocatur , sit ; qui r. moses aegyptius dicitur ; uterque vir insignis , mercer in gen. ralbag , that is , rabbi , levi ben gerson , he wro●e commentaries upon all the bible , on radak , that is , rabbi david kimchi rashi , that is , rabbi solomon , iarchi , he hath commented upon all the bible , and almost all the talmud . solent judaei ad hunc usque diem , cum notantur initialibus literis quaedam vocabula , ex illis vocem unam conficere , ut quia primariae literae rabbi solomon iarchy sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , solent appellare rashi , & rabbi moses ben maimon , quoniam quatour hae voces incipi●nt , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudaei eum appellant rambam , rainold . de lib. . apoc. praelect . . quid suerint urim & ●●umnum , ne rabbinorum quidem principes jamdiu s●ire po●uerunt . chamierus . a neque enim n●g●nt ad ad●●rsarii ●psi qui natribus aliquando videntur nimium tribuere , quo magis apostolorum vicini fuerunt , co etiam majoris esse authoritatis . quo plus enim homines ab apostolorum temporibus recesserunt , eo plus sumpserunt audaciae . apud omnes autem orthodexos in confesso est ; signum publicè erexisse intichristum post sexcentos à nato christo annos , regnante phoco , à quo , pontifici romano tyrannica in omnes episcopos potestas est confirmata , &c. iure igitur ●oannes juellus anglus , episcopus sarisburiensis , qui ad patrum authoritatem pontificios provocavit ▪ edito scripto , in praecipuis horum temporum controversiis ●nodandis , non egressus est sexcentorum à nato christo annorum limites , quibus negavit probari posse authoritate antiqui alicujus patris receptos fuisse viginti septem articulos , in quibus ho● tempore pontifici● rei christianae summam constituent . rivet . de patrum authoritate , c. . * neque vereber illud vel ●ure●uran lo confirmare , minoris ipsi hierony●no const●●isse suas scripsisse lucubrationes quam nobis restituisse & illustrasse . e●as● . lib epist. . leoni decimo . the fathers had their naevi , their errors , as daille du vrai usage des peres , & rivet . de authoritate patrum . & laurentius in rever . eccl. rom. erga pat. subdola shew . summi ●rant homines , sed tamen homines erant . ●ook in his censura quorundam scriptorum veterum ; and rivet . in his criticus sacer , shew which of their works were spurious and supposititious . see burrh . on hos. . . b vix ullum habet & ipsa docta graecia , quem cum hoc viro queat ●●mponere . q●● tam in illo romanae facundiae ? quanta linguarum peritia ? quanta om●is antiquitatis , omnium historiarum not●●●a , quàm sida memoria , quàm foelix rerum omnium mixtura , quàm abs●luta mysticarum literarum cognitio ? super omnia quis ardor ille , quam admir●●i●is divini pectoris afflatus ? ut unus , & plurimum delectet eloquentia , & doceat eruditione , & rapiat sanctimonia , erasm. epist. l. . leoni decimo pontifici . in cognitione sacrarum literarum adeo praefero hieronymum augustino , ut vehementer impudens arbitrer , alterum cum altero conferre . e●●sm . eckio , l. . epist. vide plura ibid. dexterrimus ille literarum sacrarum interpres . glassius . hieronymus solus inter patres fuit doctus hebraeas literas , quas quia reliqui ignorabant , saepè in v. testamento explicando lapsi sunt . tarnov . exercit . ●ib . * opus laboriosum & divinum , maximo ecclesiae damno amassum , eujus operis jacturam deplorare possumus , compensare nunquam possumus . whitak . vid. whitak . de author . script . l. . c. . b inter antiquos ecclesiasticos auctores graci generis non tantum primus , sed ferè solus hebraicè fuit doctissimus . salmasius de modo usurarum . autor non purus , ut vix unquam nominari possit in rebus fidei absque praefatione . chamierus . c magnus augustinus ingenio , cruditione , san●●itate , zelo , &c. quo res tantam illi meritò authorita●em conciliarunt , ut nemo sit antiquorum qui in scholis nostris aut pont●si●iis pluris aestimetur aut aestimari debeat . rainoldus de libris apocr . tom. . praelect . . augustinus habitus theologorum veterum acutissimus , neque immerito . id. quid habet orbis christianus aurelio augustino vel magis aureum vel augustius ? ut ipsa vocabula nequaquam ●ortuit● , sed numinis providentia videantur indita viro. erasm. ep. l. . leoni decimo po●tisici . vide plura ibid. joannes chrysostomus , mellitissimus ille concionator christique praeco indefatigabilis , cui jure optimo ob sapientissimam cloquentiam & eloquentissimam sapientiam , oris aurei cognomen tri●utum est . era●m . epist. l. . pag. . vide etiam pag. , &c. graecorum disertissimus chrysostomus . fullerus . tulit eadem f●rme aetas aliquot summa ●acundia parique doctrina ac pietate vi●os athanasium alexandrinum episcopum , gregorium nazianzenum basilii pyladem , ac studiorum sodalem , joannem chrysostomum & ipsum basilio familiarem , ac fratrem gregorium nyssenum episcopum . horum suis quisque dotibus summus erat : a●hanasius ad docendum accommodatissimus . nazianzenus floridum & argutum orationis genus amplexus videtur . chrysostomus lic●t pul●re suo cognom●ni respondens , alicubi verbis redundat , & in digressionibus videtur immodicus . nysseno placuit pia simp●icitas . erasm. epist. l ▪ . p. . vide plura ib. de basilio . magnus ille ecclesi●e propugnator , ac pro sui nominis augurio pacis ecclesiastisticae vindex . spirant illius scripta illum evangelii vigorem , ac phrasis arguit pectus martyrio paratum . fuit vicinus apostolorum temporibus , quum adhuc martyrum triumphis ●●oreret ecclesia . nam puer audivit polycarpum in asia . polycarpus autem joannis evangelistae fuit discipulus : hujus viri de christo deque christi discipulis s●rm●nes , irenaeus pu●r avi●issimis imbibit auribus , ac penitus inscripsit cordi suo , sic ut senexetiam horum omnium vividam ac praesentem reti●e● memoriam . era●m . epist. l. . p. . see a great commendation of tertullian in iacksons raging tempest , pag. . vir pro●ectò acris ac v●hem●ntis inge●ii , multo latino eloquio eleganter scripsit , sed stylo nimium elaborato ac dur● , & propter inusitatam vocum novitatem obscuro . sixtus senensis . vide vincent . ly●in . c. . versor nunc in tertulliano emendando & illustrando duro quidem scriptore , nec ubique orthodoxo , sed plane inter omnes , tum graecos , tum latinos theologos admirando . beza exist . . de patribus . s●ptimus tertullianus fuit omni genere literarum peritus , sed in eloquendo parum ●acilis , & mi●●● comptus , & multum obscurus fuit , ergo ne hic quidem satis celebritatis invenit . lactant. lib. . de iustitia . cyprianus unus est mult●rum i●star veterum habendus , sive spectes eloquentiam , sive doctrinam , sive pastoris dignitatem , sive pectus apostolici spiritus vigorem ubique fragrans , sive martyrii gloriam . pectus ardet evangelica pietate , & pectori respondet oratio : loquitur diserta , sed magis fortia quam diserta : neque tam loquitur fortia quam vivit , ut ipse meminit alicub● . erasm. epist. lib. . pag. , , &c. unus praecipuus & clarus extitit cyprianus , quoniam & magnam sibi gloriam ex artis oratoriae professione quaesierat ; & admodum multa conscripsit in suo genere miranda . erat enim ingenio facili , copioso , suavi , & ( quae sermonis maxima est virtus ) aperto ; ut discernere ●equeas , utrumne ornatior in eloquendo , an facilior in explicando , an potentior in persuadendo fuerit . lactant. lib. . de iustitia . augustinus copiosus est , hieronymus su●cinctus : lactantius ciceronem imitatur , tertullianus obscuritatem amat : chrysostomus ornatus & apertus est , nazianzenus pressus & acutus . whitak . de script . in athanasio suspicimus scriam ac sedulam docend● perspicuitatem . in basilio pr●ter subtilitatem , exosculamur piam ac mitem suaviloquentiam . in hujus sodali chrysostomo sponte profluentem orationis copiam amplectimur . in cypriano spiritum v●neramur martyrio dignum . in hilario grandi materiae parem grandiloquentiam . atque ut ita loquar , cothurnum adm●ramur . in ambrosio dulces quosdam aculeos , & episcopo dignam amamus verecundiam . in hieronymo divitem scripturarum penum optimo jure laudamus . in gregorio puram nulloque fuco picturatam sanctimoniam agnoscimus . erasmus lib. . epist. praesat . in august . patrum latinorum propè ultimus . bern. mercerus in gen. ex scriptura ipsa calvinus ita scripturam interpretatus est , u● inter aequos rerum judi●es , doctis●imi interpretis nomen jure meritus fit . rivetus in catholico orthodoxo . d quo nemo aetate sua solidier & nervosior theologus . whitakerus in concione ultima . non immeritò aliquando magnus scaliger dixit , ab apostolorum temporibus hactenus parem theologum nullum vidisse seculum . innumera loca primus illustravit , l'empere●r in dan. . . e incomparabilis illa editio tremelliana , opera & cura doctissimi theologi francisci junii elucubrata & expolita pluribusque scholiis locupletata . fuller . miscel. sac. l. . c. . vide bootii censuram in indice autorum . animadversionibus sacris praefixo . in novo testamento laboravit erasmus roterodamus non inutiliter , cum vertendo , tum paraphrasi explicando , tum annotando . chamierus de canone , l. . c. f papa innocentus primum locum tribuit thomae post scripturas , & meritò , nam melius de papatu meruit quam omnes patres . rainoldus . b. morto●s appeal , l. . c. . sect. . papistarum homerus thomas aquinas . rainold . de lib. apoc. g rainolds against hart. thomas aquinas adhuc infans chartam versa●s , imò comedens , significabat quam studiosus foret adultior factus . cornel. a lapide in gen. . . * omnium pontificiorum quasi communis quidam pater est , & propter prosundam eruditionem atque eximiam pietatem divus thomas , doctor seraphicus , doctor angelicus , vulgo salutatur . quicunque beati thomae doctrinae impugnat , semper fuerit de veritate suspectu● , salmer . laurent . rever . eccles. rom. erga pat. subdola artic. . sect. . a spanhem . dub. evang. part . . dub. . vide ibid dub. . pag. , . b chamierus . c cardinalis cajetanus omnes epistolas novi testamenti & actorum librum recensuit ad veritatem graecans & annotationibus illustravit , intra spatium circiter decem men●ium . chamierus tom. . de canone , l. . c. . vir meo judicio quam vis papista , tamen candidus plurimumque distans ab ea pertinacia , quam in reliquis deplorare cogimur . idem de canone l. . c. . vide whitakerum de scripturis , p. , . & . andradius mentione cajetani sacta subjungit , omnes illum aetatis suaelonge superasse . d maldonatus hispanus , quae gente nulla gens confidentior sui ; & iesuita , qua secta nulla secta magis despiciens aliorum . chamier . de euchristia l. . c. . e andraeas masius papista quidem , ac sanior & dexterrimus scripturae sacrae sanctae interpres . glassius o●omat . postillae voce barbara significant ●aciles & breves expositiones . rainold . de lib. apoc. one well observeth that there are three starres to direct us in reading a book of scripture , the persons , time and place ; the more one observes these three , the better he will be able to carry on the series of the discourse . prov. . . joh. . . deut. . , . praxis ecclesiae , patrum consentions interpretatio , conciliorum praescripta & decreta , regula fidei . the custome of the church is but the custom of men : the sentence of the fathers is but the opinion of men : the determination of councels , but the judgements of men , what men soever . whitaker . more credit in matters controverted between rome and us is to be given to the churches and fathers of that first age after christ , then of the later , when the mystery of iniquity ( rising by degrees ) had gotten too great both height and breadth . robins . essayes observ. . inter pontisices romanos multi fuerunt scelerati , ex quorum improba vita plus red●it ad christianos scandali , quam ex eorum authoritate aedificationis . non potuit vir humani ingenii non fremere , cum legenti pontificum romanorum vitas tot occurrerent monstra scelerum . chamier . de canone lib. . cap. . vide plura ibid. absit ut unius homuncionis , & quidem infirmissimi , arbitrio stare credamus vel cadere veritatem dei. chamierus ibid. cap. . g plus credendum est simplici laico scripturam proferenti , quam toti simul concilio . panormitanus . h mr greenhill on ezek. . ▪ p . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . analysis . grammatica quae proprias , . rhetorica quae tropicas dictiones excutit . . logica quae scopum , quae antecedentium & consequentium seriem , probationumque vi● indicat . altingius . notes for div a -e a illum graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant , latini post eos , & ab iis deum dixere : galli , itali , hispani , mutuato à latinis nomine , dieu , dio , dios , appellant . germani , angli , belgae got. vel god eum nuncupant . b acts . . rom. . , ▪ c ephes. . . there is no equal proportion between the faculty and the object . deum dignè aestimamus dum inaestimaabilem dicimus , cyprian , de idol . vanit . de deo etiam dicere vera periculorum est . ruffin . in exposit . symb. lod. viv. de verit . fidei l ▪ . c. . things that excel in scripture phrase , usually are said to be things of god , psal. . . and . . iohn . . all excellencies are originally , essentially and infinitely in him . q●●d est totus mundus nisi deus expli●●tus ? k some urge this , what moses was to the jews , christ in the new testament , that was philosophy to the heathens ; enough to save them . erasmus had much ado to forbear saying , sancte socrates , ora pro nobis : but omnis doctrina philosophorum sin● capite , quia deum ignorabant , lactantius , & extra ecclesiam nulla salus . v●de montac . analect . eccles . exercit . . sect. . see matth. . . co● . . . and dr. prideaux in his eighth lecture de salute ethnicorum . to believe there is a god , is the foundation of all religion . caput est primum divin● legis , ipsum deum nosse . lactantius . it is a question , whether a man by the light of nature may know that there is a god. though this be denied by the socinians , yet those scripture , rom. . . and psal. . beg . seem to prove it . cardinal perron having in an excellent oration before henry the king of france , proved , that there was a god , and his auditory applauding him , he offered ( if it pleased the king ) the next day to prove the contrary ; whence ( saith voetius de atheismo ) he was commanded to depart the court ; because ( saith vedelius in his rationale theologicum . l. . c. . ) he favoured that opinion of not admitting the principles of reason in arguments of faith : hence it was easie for him from that foundation to plead for atheisin , since it is impossible to prove that there is a god , without the principles of reason . principles can onely be demonstrated testimonis , effectis , & absurdis , shewing the absurdities that will else follow . there are two kindes of demonstrations or proofs . . a demonstrating of the effects by their causes , which is a proof à priori . principles cannot be demonstrated à causa and à priori , because they have no superior cause . . a demonstrating of causes by their effects , which is a proof drawn à posteriori . so principles may be demonstrated . all principles being prima and notissimae of themselv●s , are thereby made indemonstrable , vide aquin. part . . quest. . art. . & . quod fit deus . c the weightiest testimony that can be brought to prove there is a god , is to produce the testimony of god speaking in his word . none other in the world can have equal authority , iohn . , . yet this testimony is not allowed by the atheists . for as they deny that there is a god , so they deny likewise that the scripture is his word . atheomastix , l. . c. . see rom. . . nulla gens tam effera ac barbara quae non cognoscat ●sse deum . cicero de natura deorum . epicurum ipsum , quem nihil pudendum pudet , tamen deum negare pudet . mornaeus . numen esse aliquod sumitur à manifestissimo consensu omnium gentium , apud quos ratio & boni mores non planè extinct● sunt inducta feritate . grotius de rel . christ. l. . inveniuntur qui sine reg● sine lege vivunt , qui sub dio degunt , qui nudi ferarum instar sylvas oberrant , avia quaerunt & obvia depascuntur . qui religionis specie , qui sacris , qui numinis sensu planè , carerent nulli inventi sunt , nulli ctiammon inveniuntur . mornaeus de veritate christianae relig . c. . * the most pregnant and undeniable proof of the god-head with the heathen , was the voyce of conscience . the scripture sheweth , that the wicked were much terrified in their consciences , after the committing of hainous sins , rom. . . isa. . , . mark . , so doth common experience teach in murtherers , theeves , and the like . richard the third , after his murthers , was full of horror and fear ; the night before he was slain , he dreamed that the devils were tormenting him , credo non erat somnium , sed conscientia scelerum . polyd. virgil. wicked men may be without faith , they cannot be without fear . isa. . . they are afraid after committing of sin , though in secret , because they know there is a supreme judge , who can call them to account , psal. . , . quid resert vemin●m scire si tu scias . vide grot. de relig . christiana l. . * acts . . and . . psal. . . and . , . si fractus illabatur orbis impavidum ferient ruinae horat. every effect hath its cause , whatsoever is wrought or done , is wrought or done by some thing , which hath ability and fitness to produce such an effect ; seeing nothing can do nothing , and what hath not sufficiency to produce such and such effects , cannot produce them . of whom there be works and effects , he is ; of god there be works and effects , therefore there is a god. as god is to be felt sensibly in every mans conscicience , so is he to be seen visibly in the creation of the world , and of all things therein contained . man , the best of the creatures here below , was not able to raise up such a roof as the heavens , nor such a floor as the earth . doctor preston , iob . . serviunt omnia omnibus , uni omnia . mundi creatio est dei scriptura , cujus tria sunt folia ▪ coelum , terra , mare . the sun , moon and stars move regularly ; yea , the bee and ant according to their own ends , wonderfully . the creatures which have no reason , act rationally ; therefore some supreme reason orders them . finis in sagitt● determinatur a sagittante , say the schoolmen . vide bellarm. de gratia & libero arbitrico . l. . c. . vos . de ●●ig . & progres . idol l. . c. . the preserving and ordering of the world , and humane societies in it ; the planting and defending of the church . a number of wheels in a clock , do work together , to strike at set times , not any one of them knowing the intention of the other ; therefore they are ordered and kept in order by the care of some wise person , which knows the distance and frame of each , and of the whole . an army of men could not meet together at one time , and in one place , to fight for , or against one city , if the wisdom of one general did not command over all . a number of letters cannot all fall orderly together , to make perfect sense , without some composer . protogenes by the smalness of a line drawn in a table , knew apelles the chiefest artificer . he that sees but the shape and effigies of man presently thinks of a painter . nec terram propter se vel sol calefacit , vel nubes irrigat ; nec terra vel tepefacta à sole , vel madesacta à pluvia , sui gratiâ herbas ac fructus producit , sed propter muta animantia , ac hominem imprimis , qui mentis altae capax in ●oetera dominatur . non suo id confilio faciunt . alius igitur est qui dirigat universum , voss. de orig . & progres . idol . l. . par . . c. . pulchra sunt omnia faciente te : et ecce tu inenarrabiliter pulchrior , qui fecisti omnia . aug. confess . l. . c. . hic compo●o canticum , in creatoris nostri la●dem . s● humani corporis admirabilem constructionem intus extráque conspicimus , & ut omnia ibi etiam minima suos usus habeant , nullo studio , nulla industria parentum , arte verò tanta , ut philosophorum ac medicorum praestantissimi nunquam eam satis possint admirari , ostendit hoc opificem natur● esse mentem excellentissimam : qua de re videri potest galenus , praesertim qua parte oculi & manus usum examinat . grotius de relig . christ. l. . * astrology is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the speech of stars , astronomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the stars . the sun is moved by another , by whom he is tyed unto such a strict and unalt●rable morion , that astronomers can surely tell ( unto the very minute ) all the eclipses , that shall ever fall out so long as the world it self shall last . h the heathens called the soul of man divinae particulam aurae , a parcel of the divine essence ; but that speech must be taken cum grano salis . civil effects . ●olitiae & leges pro●ant men●em esse divinam intelligentem , illas hominibus tum monstra●tem tum cons●●vantem , ne diaboli & impiooum o●io & machinationibus dissolutae corruant ; deus enim est ●eus ordinis . miraculous effects . exod. . . psal. . . and . . i●a . . a miracle is a work of infinite strength , or omnipotency ; surpassing the whol● power of created nature , as to turn water into wine , to multiply seven loaves to the ●eeding and satisfying of me● , to give the use of sight to one born blinde , to raise up a man indeed dead , to cure a leprosie with the word . miraculum proprie dicitur quod sit praeter ordinem totius naturae creatae . aquin. part . . quaest. . artic. . & ibid. quaest . . artic. . the bridling of wicked spirits and men . plutarch saith , some men were converted from atheism , by seeing of ghosts and apparitions . attende totum & laudabis totum . aug. non est judicandum de operibus dei ante quin●um actum . pet. mart. the atheists third objection , that religion is but an humane invention . it is the actual acknowled●ement of god which preserveth his resp●ct in the world . gen. . . g●n . . . so●●● homo sa 〈…〉 uctus est ut religionem solus intelligat , & haec est hominis atque mutorum , vel praecipua , vel sola di●●antia . lactantius de ira dei. mat. . ● . i he spends his whole second book about this reason . the greeks insinuate , that all arts come from god ; in making mineroa , the daughter of iupiter , and to have had her generation in his divine brain : as god the son is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so grammer , logick , rhetorick , carry upon them the same name . there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum , that is grammer ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratio , that is logick ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oratio , and that is rhetorick . the sea is bound up in a sandy girdle . all second causes depend on the first , and we cannot proceed in infinitum . all the reasons of the natural philosopher for this purpose , may be reduced to three principal heads ; viz. ex motu , ex sine , & ex causa efficiente , arguments drawn from the motions , ends , and the efficient cause of crea●u●es . bunnys resolut . part . . ch. . quicquid movetur , ab alio movetur . some derive deus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear , because the fear of him is planted in the very natures and consciences of all reasonable creatures , others a dand● ; in english god , quasi good ; his daily mercies and blessings shew that there is a god , acts . . the pure atheist ( according to the propriety of that name ) is he , which generally and constantly denieth all deity , and believeth as he saith . the stoutest atheist that ever lived , cannot resolutely and constantly believe there is no god. a diagoras made a very eloquent oration , that there was no god ; but the people coming to him , applauded him , saying , that in his oration ●e had almost perswaded them , but he did i● so eloquently , that they thought he was the god . b morneus cap. . de verit . relig. p. . anonymus quidam , qui praesente calvino i● hospi●io omnem dei cultum , spem melioris vitae deridens , subi●de nefariè ing●minabat , blasphemam scripturae detorsionem atheis u●itatam coelum coeli domino , terram autem dedit filiis hominum , à deo diris torminibus rep●●e dercussus est , quo sactum , ut ●●binde magno boatu vociferaretur , ô deus , ô deus , cui quidam ex hospitibus homo probut sed facctus : tune deum invocas ? an philosophiae tuae oblitus es ? cur non in suo coelo sinis deum quiescere ? et quoti●s ille to●abat ô deus , hic alter subsannans regerebat , ubi nunc est illud tuum , coelum coeli domino ? sic calvin . comment . in psal , . vo●t . theses . de atheismo part . . c when he wanted fire he took one of hercul●s wooden images , and made a fire of it , saying , go to , hercules , thou shalt now go thorow thy thirteenth labour . * clement the seventh . psal. . . and . . so genebrard and muis expound that ps. . of indirect atheists , who deny gods providence . heb. . . it is not only innatum , sed etiam in animo insculptum , esse deos. cic. l. . de natura deorum . no atheists almost can be named , neither in the holy scriptures , nor in ecclesiastical histories , nor in heathen writings , which came not unto some fearfull end . see atheomastix . lib. . c. . the saints of god have still stuck to principles , psal . . and jer. . . * marbury on gen. . . d so demitian , dominus deus noster , sic fieri jubet . suetonius . edictum domini deique nostri . martial . more caligulae , dominum se , deumque vocar● coegit . aurelius victor . e psal. . . f isa. . , . quid sit deus . a ●ùm dicunt multi ex antiquis pa●iter & recentioribus de●● esse à seip●o : hoc intellig●●●um est neg●●ivè , ad ex cludendum principium externum : ita ut deus dicitur esse à seipso , hoc est , ab alio nullo habeat esse : non autem positivè , seu affirmativè , pon●ndo principium internum , quasi revera à se duceret originem : cùm manifestum sit deum esse absolutè , & initium omnino nullum habere posse , vel à se , vel ab alio . barlo . exercit . . b intelligences are acts , not pure acts , because it may be said potuerunt esse . job . , . and . . * in the epistle to my hebrew ▪ critica sacra , and in the book it self . being is gods excellency . the being of the creatures is no being compared with god , isa. . iudaei in legendis & scrib●ndis nominibus dei oppidò quam superstitiosi sunt , interpretantur tertium praeceptum , nomen iehovae non esse pronunciandum , & librum in quo integrè scriptum est , nudis manibus non esse contrectandum . of those two greek names , see my greek critica sacra . * as iehovah , iah , eh●eh , exod. . . * vocantur attributa quia ea sibi attribuit deus nostrâ causâ . zanchius de attributis l. . c. . attributa illa dei dicuntur , vel negativa , ut immensus , immutabilis , &c. vel relativa , orta ex dei variis extra se tendentibus actionibus , ut creator , salvator , &c vel denique absoluta & posit●va , deo extra relationem & ordinem ad creaturas sem ●r convenientia : qualia esse sapientem , bonum &c. hoornbeeck . antisocin . l. . c. . attributum est divinae simplicissimae essentiae pro diversa agendi ratione , diversa , & vera habitudo & conceptio nobis expressa . mr stock of gods attributes . * proprietates divinae naturae , seu essentiae , sunt attributa dei essentialia , quibus essentiae divinae veritas ac majestas nobis innotescit , & ab aliis distinguitur . wendelinus . god revealed his simple undivided essence under several attributes , because he would be honoured in every attribute . these attributes differ not among themselves , nor from the divine essence . isa. . . for my self , not for my mercy ; to teach us , that his mercy is himself , and not different from his essence , as it is with us . these divine properties are most perfect in their kinde , ergo , equal in perfection . . they are all one and the same real and individual divine essence . god is so light that in him there is no darknesse at ●ll ioh. . . john . . john . . psal. . . ●am . . . psal. . . and . . psal. . . namb. . . propri●tates dei sunt primi vel secundi generis . primi generis propri●tates sunt , quae ita deo competunt , ut earum contrariae , omni infint croaturae . cujusmodi sunt independentia , simplicitas , immutabilitas , immensitas , aeternitas . secundi generis sunt , quae ita deo competunt , ●t earum expressae imagines in creaturis reperiantur . wendelinus christian. theol. l. . c. . god is called a spirit , . negatively , because he is not a body . . analogically , or by a certain likenesse , because there are many perfections in spiritual substances , which do more shadow forth the divine nature , then any bodily thing can . d ● ames ▪ medul . theol. at enim quem colimus deum nec ostendimus , nec videmus . imm● ex hoc deum credimus , quod eum sentire possumus videre non possumus . minut. fel. octav. god is of a pure and spiritual nature . to be a spirit implies , . invisibility . . efficacy and activity , ezek. . . simplicity . god is invisible , luke . . col. . . iohn . . a i●b ▪ adver . pr●● . & de a●●ma . rom. . . 〈…〉 ‑ 〈◊〉 , a so●t of ●e ●●i●ks so called , because they misconceived that god had a bodily shape like man. consectaries . psal. . . zech. . . quod de deo dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligi debet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dextra dei significat potentiam & majestatem dei : oculi & aures omniscientiam . the scripture referring eyes to god , by them intends , . his knowledge , and notice of things , prov. . . . his care , psal. . . . his direction , psal. . . c lib. . de imag. sanct. cap. . consectaries from gods being a spirit , and invisible ▪ see phil. . . rom. . . rom. . . c matth. . . d invisibile aliquid dicitur dupliciter , inquit chamier ; primò , per se , & ipsa sui natura ; ut deus , ut spiritus sunt invisibiles . secundò , per accidens ; cum quid in se tale est quidem ut possit videri : sed aliqua externa superveniente causa , sit invisibile iis à quibus vel alias potuit , vel etiam debuit videri : quomodo ils qui sunt ad septentrionem invisibiles sunt stellae ad austrum , quomodo stellae quaedam minutissimae sunt invisibiles . preferre spiritual excellencies , priviledges and comforts , be spiritual in duties and performances . the divine essence is simple and altogether uncompounded . simplex propriè dicitur quod compositum ex diversis non est . cor. . . the gospel and the wayes of it are not simple , as simplicity is opposed to the the depth of wisdome ( for therein is made known the manifold wisdom of god. ephes. . . ) but as simplicity is opposed to mixture . every thing the more simple ( in this sense ) the more excellent . in deo idem est esse & essentia , viveus & vita , quia deus non vivit per aliud essentiae superadditum , sed vitam habet in seipso , & est ipsa vita , vivit a scipso & per seipsum . unum quodque quo simplicius co deo similius , say the schoolmen . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consectaries of gods simplenesse . simplex quasi sine plicis . sin●erus sine cera . see prov. . . * a great french pear is called le bon chrestien , the good christian , because ( they say ) it never rots in the core , matth. . christ opposeth a single eye and corrupt one , an israelite in whom is no guile , is worth an ecce , a rare man : mistresse elizabeth iuxton said , she had nothing to comfort her but poor sincerity . lactantius observes that the heathens counted it the greatest honouring of their gods to be like unto them , one would be drunk , because he would be like bacchus . joh. . , psal. . , . psal. . . rom. . . graeci deum vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à vivendo , quoniam solus verè vivit & omnia vivificat , ut meritò sic ut vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita appellari possit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jer. . . f vivere est esse actuosum in se per se , singulari vi ; unde & latinis vivo à vi , ut graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur . deut. . . act. . . gen. . . god lives because life is originally in him , psa. . . iohn . . in him was life . a man hath four kindes of faculties in the exercise of which he liveth ; and life in him is an ability to exercise them . he hath understanding , will , affections , and a power to move and work outwardly . the living god sees it sit to ascribe all these to himself . their life hath a cause , his none . his life consisteth in rest , and he possesseth all his life in one instant , our life is a flux and succession of parts . consectaries from gods life . dan. . . heb. . , . rev. . , . psal. . . this upheld luther amidst his opposition , christus vivit & regnat . st augustine prefers a flie before the sun , because a flie hath life , and the sun hath not . g the latine word for men , is mortales , ipso vocabulo suae conditioni● admonentur . erasm. in coll● . psal. . . zanchius de immortalitate l. . c. . col. . . exod. . , , . psal. . . spiritu infinitus , non corpore ; non inquam quantitate , magnitudine , mole , sed qualitate , virtute , bonitate , & siquid praestantius ab homine de deo dici vel cogitari potest . mornaeus cap. . de veritate relig. christ. infinitas absoluta est essentiae dei proprietas qua neque causae neque me●surae ullius terminis finitur . gomarus . dupliciter potest aliquid dici infinitum . primò , in ratione entis , sic deus est absolutè infinitus , quia scriptura divina tribuit ipsi absolutam infinitatem , psal. . . & . . secundò , in certo genere . estius . g infinitenesse is that , whereby god cannot be limited , measured , or determined of any thing , being the first cause from whom , and the end wherefore all things were made . h all his properties are infinite . limitatio est duplex , in natura & naturae . limitatio in natura , in deum solùm non cadit . omnes enim creaturae in natura terminum habent . limitatio vero ●aturae , est ad situm , & haec in creatura corporea locum habet . sanford . de descensu christi ad inferos , l. . p. . i nature triumpheth in nothing so much as in dissimilitude . k all creatures have such a measure and degree , as the author of them would communicate unto them . l infinite power is that whereby god can do more then all creatures can do , yea more then all creatures can conceive he can do ; infinite understanding by which he knows more then all creatures do know , or can conceive ▪ that he doth know . gen. . this one attribute of gods all-sufficiency may answer all the scruples of a christian. consectaries from gods infinitenesse . see gen. . . isa. . . god is infinitely go●● , therefore deserves all our love and obedience ; the best angel in heaven cannot love god according to his excellency ; we should love him with a love , . of union . . complacency . . friendship . . dependance . b this attribute of gods being every where , is called immensity ▪ omnipresence , or ubiquity . c immensitas est proprietas dei qua omnes essentiae terminos excludit , ubique quoad essentiam simul in caelo & in terra , imo & extra caelum est : absque ulla tamen expansione vel multiplicatione . wendelinus christ. theol. l. . c. . d the jewish doctors call god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , place , as containing all things , himself being not contained of any thing . deus non solum est infinitus ratione essentiae & perfectionis : sed etiam ratione praesentiae , ( ut loquuntur ) ita ut essentia ejus nullo spatio finito limitari poterat ; & hic gradu● infinitatis divinae dicitur immensitas . barl. exerci . l. . deus aut nusqu●m est & nunquam , aut ubique & semper : aut est alicubi , & alicubi non , & aliquaendo , & aliquando non . sin nusquam dicitur esse & nunquam , oportebit cum nihil omnino esse : si vero tantum alicubi , & aliquando ; ergo definitur loco & tempore , sed quia horum omnium falsitas manifesta est à sufficiente divisione ; sequitur q●od deus ubique , & semper est . raim . pug. f●d . adversus iud. . part . dist. . c. . k the angels are in an ubi though not in a place properly ▪ in english we cannot so well distinguish these words : they are limitted , & confined to some space , an angel cannot be at the same time in heave● and earth . deus ubique est secundum modum ineffabilem , nazianzenus in orat . sua . de tbeol . dicit disquisitionem de modo quo deus ubique est , quasi fructum arboris vetitae , esse nimis curiosam putat , sanfordus de descensu christi ad inferos , l. . p. . god is said to descend and ascend two ways : cameron praelect . in psal. . . psal. . . and . . matth. . . john . . acts . . cùm scripturae dicunt deum esse in coelo , hoc intelligendum ●st positivè solum & affirmativè , quod ibi ●it : non exclusivè , quasi alibi non sit , reg. . . . deus est in coelo secundum excellentiam , nempe modo eminentiori , angelis & sanctis revelatus . barlow exercit . . confecta●ies from gods immensity , or omnipresence . iob. . . nos protestaentes omnes dicimus contradictionem esse inter has duas propositiones , datur purgatorium , & solus sanguis christi purgat nos ab omni peccato : illam propositionem romanensem contradicere huic quae est verbi dei. sic nos reformati dicimus enunciationem hanc corpus christi est ubique , non solùm ideo falsam esse , quia ibi contradictio in adjecto in eâ enunciatione , sed etiam quia ista enunciatio corpus christi est ubique contradicat multis enunciationibus scripturae , quae quidem non formaliter ei , sed tamen contradicunt , ut christus ascendit in coelum , christus est venturus &c. vedel . ration theol. l. . e. . some when they hear god is essentially every where , and in every creature , labor to comprehend this great mystery , and infer , that every creature is god ; but god is not divided nor mixed with any creature : all creatures compared to him are as nothing . f bootius defines eternity to be interminabilis vitae tota simul & perfecta possessio . l. . de consol . pros . . the schoolmen define it to be duratio interminabilis , indivisibilis & independens ; interminabilis quia excludit terminum à quo & ad quem ; indivisibilis quia excludit omnem successionem temporis ; independens quia excludit omnem imperfectionem & mutationem . philosophi distinguunt inter aeternitatem , aevum & tempus : et aeternitatem principio & fine carentem tribuunt soli deo : aevum solo fine carens , creaturis nunquam defituris : tempus nec principio nec fine carens creaturis aliquando defituri● . wendelinus . est duratio semper praesens , est unum perpetuum hodie , quod non , transit in praeteritum aut futurum , drexel . de aeternitate considerat . . sect. . vide barlow exercitat . & dr prid. lect. . de christi deitate . isa. . . job . . his purposes are eternal , ephes. . . heb. . . thou lord remainest for ever , say the scriptures often , prov. . . he was said to be before the world , psal. . . eph. . . of necessity there must be a first cause , and therefore must be something without a beginning . * vide augustini confess . l. . c. . agebat aut● mundum , & ●ine mundo , quod m●ne cum mundo , in sua foelicitate scipso contentus , & sufficiens , plenus bonorum omnim , & ab aeterno constituit mundum procreare , atque ea condere quibus beatitudinem communicaret suam : sed tunc , non antea , nec post , quia sic illi est visum , ludov. viv. de veritate fidci christianae , l. . c. . compare gods eternity with the duration of the creature , tim. . . ps. . fore & fuisse non est in ●o , omnia sunt praesentia , cut hoc esse nostrum vix competit , lod. viv. de verit . fid. christ. l. . c. . gnolam from gnalam , because the beginning and end of eternity lieth hid . consectaries from gods eternity . who can speak of eternity , without a solecism , or think thereof , without an extasie , browns religio medici . we should ascribe eternity to god , iob . . deut. . . psal. . . . endeavour to make it known to others , psal. . , . . we should make it the ground of our confidence , isa. . . psal. . , . isa. . . hab. . , . zeuxis the painter , was exact and curious , because he did pingere aeternitati . we are to pray , live , speak , and do all for eternity . crede , stude , vive aeternitati . cornel à lap. in evangel . dr●xelius a jesuite hath written well of eternity . psal. . . and . . heb. . . precious are the serious thoughts of eternity ; the treasures of eternity , are opened in the times of the gospel . tim. . . dicamus deum immutabilem non modo mutatione substantiali , quia esse , & vivere , non modo nunquam definet , ( qued & angelis competit , & animabus rationalibus ) sed & fieri non potest , ut definat . dicimus etiam ne accidentalis mutationis capacem esse , quia transferretur à potentia ad actum aliquem accidentalem twis . animadvers . in colat. arm. cum iun. propofit . . sect. . vide aquin. part . . quaest. . artic. , . quaest. . art. . iob. . . and his augels he charged with folly , the good angels with possible , though not actual folly . * ge●h . loc commune martinus de deo , & wendelinus christ , theol. l. . c. . psal. . , . heb. . . mat. . . * cum nos paenitet , destruimus quod fecimus . sic deus pae●tuisse dicitur secundum similitudinem operationis , in quantum hominem quem fecerat , per diluvium à terrae facie delevit● aquinas quaest . artic. . partis primae . * mutat facta , non mutat consilia , august . aliud est mutare voluntatem aliud velle mutationem . aquinas quaest. . art. septimo partis primae . * jer. . . and . , . windelinus christ. theol. l. . c. ● . consectaries from gods immutability . sam. . , . adam supported himself with that one promise . gods promises are faithful and firm words . what good thing the lord hath promised , what grace or priviledge ( as christians ) any ever received , or succo● found , the same may the faithful iook for . gal. . . tim. . . cor. . ult . queen elizabeths word was semper eadem . deut. . . nihil magnum , ni●i magnus deu● of gods perfection . greatness is attributed to god metaphorically and denoteth an incomprehensible and unmeasurable largeness of all excellencies . * the apostle by an hebrew pleonasm , saith the same thing twice illustring it by the contrary . reasons of gods perfection . . that which is the chiefest being and independent , is most perfect . . that which is infinite in essence , can want nothing . . the more simple a thing is , the more perfect . * psal. . . and . , . and . . psal. . . and . . rom. . . perfect in the general , is that to which nothing is wanting , therefore that is most perfect , to which agreeth no imperfection . little works of nature and of providence have a greatness in them , considered , as done by god. sam. . . all gods works are perfect , gen. . . alphonsus was wont to say , if he had been of councel with god in the making of his works , he should have made some of them melius & ordinatius , ezek. . . iob . , , . isa. . . elihu alledgeth gods works to iob , to shew his greatness , iob . . , . and . . to . reasons why gods works are great : . he that worketh most universally , unlimittedly , supremely , must work great things . . he that works most wisely , must needs do great things , psal. . . . he that works most mightily and powerfully , must needs do great things , isa. . . . he that does all this most easily , must needs do great things . psal. . . god is great in his authority . he is king of kings , the only potentate . god is most high . the greatness of gods authority standeth in two things : . the universality of it , gods authority reacheth to all things ; the whole world , and all creatures in it are subject to his will and disposing . . the absoluteness of it , what he willeth must be done . absolute dominion is a power to use a thing as you please , for such ends as you think good . god hath a double power and authority over the creature : . as an absolute lord. . as a judge , according to which double power he exerciseth two kindes of acts , actus dominii , and iudicii . . he hath an absolute soveraignty over all the creatures , and hath no rule to govern the creature by , but his own will , dan. . , . ephes. . . he can do the creature no wrong in any of his dispensations . four things he doth to the creatures , as an act of soveraignty . . he gives the creature what being he pleaseth . . he appoints it to what end he pleaseth , rom. . . . he gives it what law he will , here come in acts of justice and mercy . . orders all their actions by his effecting or permitting will. . he resolves to govern these creatures modo connaturali , suitably to their own natures : he gives reasonable creatures a law , which they must know and approve , and the service they perform to him must be reasonable . gods soveraignty here below is seen in ordering . . natural causes , which act from an instinct of nature , and are carried to their end by a natural necessity . . in acting them according to their natures , for the ends he appointed them . . in restraining their acting sometimes , that fire shall not burn . . in acting them above their natures , the rock shall yield water . . in acting them contrary to their natures , fire shall descend . . voluntary causes , acting from a principle of reason , and the liberty of will , prov. . . psal. . . prov. . . in ordering their thoughts , apprehensions , counsels , affections . rom. . . rom. . . heb. . . consectaries from gods greatness in his nature . corollaries of gods perfection . deut. . . matth. . . psal. . . cor. . . consectaries from gods great works . there is a twofold greatnesse in the works of god. . in the bulk or quantity of them , as the work of creation . . of quality or vertue , gen. . . the moon is a great light , in regard of light and influence , excellency and usefulnesse to the world . see iob , , . consectaries from gods being most high . mihi verò dicendum videtur nihil extra deum esse absolutè necessarium , sed tantum ex hypothesi . attamen esse necessarium secundum quid , viz. ex hypothesi , reicuique fateor , vel contingentissimae poterat accidere . twiss . animadvers . in collat . armin. cum iun. indepēdentia est proprietas dei , qua quoad essentiam , subsistentiam & actiones à nulla aelia dependet causa , cum à seipso fit , subsistat & agat . wendelinus . john . . act. . . ab independentia dei non differt sufficientia , qua ipso in se & à se sibi & nobis sat habet , nullaque re indiget : cum omnia alia uti à deo dependent , ita sibi ips●s minimè sufficiant . proprietatem hanc indigitat nomen dei schaddai . gen. . . & . . wendelinus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hom. il. β rex unus est apibus , & dux unus in gregibus , & in armentis rector unus ; multo magis mundi unus est rector , qui universa , quaecunque sunt , verbo jubet ratione dispensat , virtute consummat . cyprian . de idolorum vanitate . vide grot. de relig. christ. l . p. . psal. . . and . . deut. . , . and . . psal. . , . isa. . , . ephes. . , . pet. . . mark . , , . cor. . . john . . sam. . . isa. . . and . . and . . and . and . , . hinc disces ( inquit plato epist. . ad dionysium ) scribam ego scriò necne : cum scriò , ordior epistolam ab uno deo ; cum secùs , à pluribus . unde igitur ad homines opinio multorum deorum persuasióve pervenit ? nimirum ij omnes , qui coluntur ut dii , homines f●erunt , & idem primi , ac maximi reges : sed cos aut ob virtutem , qui profucrant hominum generi , divinis honoribus affectos esse post mortem ; aut ob beneficia , & inventa , quibus humanam vitam excoluerant , immortalem memoriam consecutos , quis ignorat ? lactant de ira dei. in respect of some excellent majesty , and glory above others , angels are called gods , heb. . . and psal. . . and magistrates , psal. . . in respect of usurpation , the devil , cor. . . cor. . , . primò omnis multitud● revocanda est ad unitatem . cum igitur in mundo multae fint creaturae , revocari eas oportet ad unum primum creatorem . secundò , res omnes sunt per aliud , ergo reducendae erint ad unum per se. that latine phrase ( si diis placet ) is a more ciceronian then christian expression . mat. . . we must love him only , have one heart for one object . * unity here noteth not number but rather a denial of multititude ; for unity as it denotes number , leaves also a place for a second and third , at least in apprehension and conceit ; though there be but one sun , yet we may conceive of a hundred . deus est monarcha mundi . rex unicus est● . homer . essentia dei unica est unitate absolutissima , non generis , speci●i , subjecti , accidentis , causae , consensus , sed numeri quae unitas est restrict issima . vide cornel. à lapide in deut. . . atheomastix lib. . cap. . deut. . . is● . . . he is god , and there is none else , deut. . . and . . un●m non superaddit enti aliquid po●itivum , but notes only negationem compositionis & divisionis . one god in opposition to multitude , there is none besides him , and to mixture , quicquid est in deo est deu● : so zech. . . his name one , that is , his worship shall be without humane mixture , and without multitud●s , one way of worship . all christians , iews and turks agree that there is but one god. * dr rainolds against hart. consectaries from gods unity . christians should be one in affection , as god is one in essence . mal. . . john . . eph. . . to . act. . . * the gentiles although they were polytheists , yet are called atheists , ephes. . . not worshipping him which is the only true god , they worshipped none , gal. . . b august . lib. . de civitate dei. et va●ro lib. . de rebus divinis . c cum praeter unum israelis deum in scriptura aliorum quoque deorum fit mentio , vel fictitii intelliguntur dii ; quales gentilium fuerunt vel impropriè dicti dii , quales sunt summi magistratus , qui dei in hisce terris vices gerunt . psal. . . wendelinus . apollinis oraculum apud porphyrium legitur , quo ait caeteros deos aereos esse spiritus , colendum autem unum hebraeorum deum ; cui dicto ●i parent apollinis cultores , jam tales esse desinunt : si non parent , suum deum mendacii accusant . grotius . variety is the pleasure of nature , but unity is the businesse of nature . holiday . a in homine differunt intellectus tanquam facultas , scientia tanquam habitus intellectus , cognitio tanquam actio à facultate per habitum proficiscens . in deo omnia sunt unum , & tantùm nostro concipiendi modo distingunntur . b matth. . . cor. . . vide aquin. part . . quaest. . art. , , , , , , , , , , , , , , , . c see iohn . . heb. . . d de singularibus , qualia sunt , hic angelus , hic homo , haec planta , olim multi philosophi dubitaru●t an deus haec nosset . sed manifesta veritas est . creavit enim deus singularia ; judicia sua exercet circa singularia ; reddit cuique secundum opera sua , supputat numerum stellarum , & nominibus suis singulas vocat . psal. . . vide psal. . . & matth. . . pertinet huc totus psalmus . wendelinus . simul & semel , uno actu & uno ictu . psal. . , , , , , . act , . . john . . psa. . , ●● ▪ and . . and . . per totum ▪ prov. . . psal. . . god is totu● oculus quia omnia videt . august . it was said of christ , he knoweth what is in man. he pondereth the heart of every man , prov. . . he knows , . the general bent and inclination of the heart , deut. . . . what graces are in the heart . . what actings of grace there are in the heart . . what ends the heart hath in all its undertakings . he is primus intelligens and primum intelligibile . against worldlinesse . matth. . , . great in counsel , ier. . . rom. . . iob . . the wisdome of god is sometime taken personally , and so the sonne of god is called wisdom , prov. . . sometime essentially which is common to all the persons in the trinity . e wisdome is a vertue of right understanding things to be known , and making right use of that knowledge to the ordering of himself and his actions for the best . wisdome is such a knowledge of things , as they are absolutely in themselves , and comparatively with others , that a man is thereby perswaded unto that which will be his own true good for ever . there is a twofold act of wisdome , and both most eminent in god. the first is knowledge in the nature of things , which is properly called science . the second is knowledge how to order and dispose of things , and it is called prudence . it was a blasphemous speech of alphonsus , si ego deo adfuissem mundum m●lius ordinassem . m●ramur artificium hujus corporis ad vitam , id est ad rem temporariam : quantum est artificium foetus in utero ad novem menses ? quantum formicae & musc● , & papilionum , & flosculi eodem dic p●rituri quo nascitur . lud. viv. de verit . fid. christ. l. . c. ● . prov. . , . eccles. . . prov. . , , . cor. . . ephes. . . ephes. . . rom. . . matth. . . dan. ● . christ is made unto believers wisdome , cor. . . he taught us wisdom while he was on earth in his own person ; now he teacheth us wisdom by the written word of the old and new testament , col. . . tim. . . . makes it effectual to us by his spirit , iohn . . and . chapters . . we shall understand so much as shall certainly make us happy . . we have not a perfection of wisdome in this world , cor. . . . this is the alone wisdom , prov. . . psal. . , , . act. . . f it is called prescience , not in respect of god but men , gen. . . and . . praescientia dei est cognos●itiva , non causativa . act. . . rom. . . pet. . . g voluntas , qua deus seipsum vult per se , & extra se omnia propter se seu suam gloriam . wendelin . job . . psal. . . and . . dan. . . exod. . . rom. . , . cor. . . god created all things , because he would , he redeemed us of his good pleasure , sheweth mercy to whom he will shew mercy . god is , . most perfect . . truly blessed , therefore most free . licet angelos atque homines agentia libera esse dicamus , deum tamen solum primum agens liberum ( sicut aequum est ) pronunciamus ; à cujus voluntate sicut omnis creaturae libertas dependet , ita etiam à motione dei , omnis libertatis creatae in actum productio . twiss . contra corvinum , cap. . sect. . nulla causa datur voluntatis dei , quoad actum volentis . aqui● . qu. ● . art. , . & this is the opinion of all the schoolmen , saith doctor twisse . h the scripture often ascribes a will to god , isa. . . rom. . . iohn . . the will of god is an essential property whereby the lord approveth that which is good , and disproveth the contrary , matth. . iames . . psal. . . i every distinction of gods will , must be framed ex parte volitorum , no● ex parte volentis , dr iackson . see dr prideaux his sermon on chr. . . p. . k piscator negat ullam dei voluntatem esse conditionatam . negat etiam bradwardinus , demonstratque omnem dei voluntatem esse absolutam . est ista m●o judicio sententia accuratior . sed voluntas dei potest distingui in voluntatem absolutam & conditionatam ; nimirum non quoad actum dei volenti● , sic omnis dei voluntas est absoluta , sed quoad res hoc dei actu volitas . vult enim deus ut alia absolutè eveniant , alia verò non sine conditione , sic fidem hominis & regenerationem & resipiscentiam vult deus absolutè elect is suis , hoc est , vult ut ista iis contingant absolutè , at ut salus eis absolutè co●ting at non vult , sed duntaxat sub conditione fidei & resipiscentiae , sinalisque in iisdem perseverantiae . twiss . contra corvinum cap. . sect. . vide plura ibid. & cap. . sect. . miro & in●ffabili modo non fit praeter ejus voluntatem quod etiam contra ejus fit voluntatem , quia non ●ieret si non sineret , nec utique nolens sinit , sed volens . nec fi●cret bonus fieri malè , nisi omnipotens etiam de malo facere possit benè . august . e●chir . ad laurent . c. . psal. . . ephes. . . rom. . . called the will of god concerning us . rom. . , , . psal. . deut. . . psal. . psal. . . revel . . . levit. . . job . . psal. . . psal. . . prov. . . sam . . and . . aug. ench ad laur. c. . deut. . . rom. . . eccl. . , . mr pemble , vindiciaegratiae , p. , . apostolus tim. . . non intelligit singulos homines , sed quosvishomines , hoc est , omnis generis homines , genera singulorum , non singula generum . * god pleaseth to ●scribe to himself our humane aff●ctions , not because he hath any perturbation , or passion , or troublesom stirring , and working within , as we have ; but because he hath an aptnesse to produce such effects , as we out of those passions do accustom to produce , but without any manner of those weaknesses or distempers , which accompany us in such actions . a it is an attribute , whereby god loveth himself above all , and others for himself . b amor dei est , quo se oblectat in ●o quod approbat , eique bene vult , & sibi unit , wendel . god is first affected toward himself and his own glory . passiones deo tribuntur non quoad affectum , sed quoad effectum . love is not a passion or perturbation in god as in man , iohn . . john . . ezek. . . amor divinus est . . naturalis quo deus necessariò amat seipsum , . voluntarius , . universalis , quo omnes creaturas aliquo modo deus diligit . amare enim est velle alicui bonum , matth. . . . specialis , quo deus inaequaliter amat has & illas creaturas , respectu boni in●qualis , quod iis vult ; sic magis diligit creaturas rationales , & inter illas electos , & christum . wendelinus . some dispute whether god loves all creatures with an equal love , ex parte actus divini , he doth not : ex parte boni voliti , he wils heaven to some . john. . . john . . rom. . . mal. . . ephes. . , . ioh. . , . ier. . . rom. . , . and . . john . . psal . . god is the onely immediate and proper object of love . he is diligibilis natura . beatus qui amat te , amicum in te & inimicum propter te . aug. conf . l. . c. . minus te amat , qui te cum aliquid amat , quod non propter te amat . aug. confess . l. . c. . vide ames . l. . de conscientia . c. . mr bradford when others we●e merry at table , fell a weeping , because he could not get his dull heart to love god. * gods hatred is that whereby he is ready to do that which we do when we hate , even to separate a thing from himself , ezek. . . rom. . . psal. . . and . . isa ▪ . . hatred is of things contrary ●o us , as god hates sin , being contrary to his . nature . . law. . honour . psal. . . gods love hath variety of objects , he loves himself , his son , his saints , all his creatures ; he hates nothing but sin ; and his hatred is as infinite as his love : . he forbids nothing but sin , and all degrees of it , ier. . . therefore it is set forth in scripture by most odious names , whatsoever is shameful or hurtful . . all his judgements are denounced against sin . prov. . . hatred in a reasonable creature is a motion of the will , whereby it flieth from that which it apprehends to be evil and opposeth it . it ariseth from a disconformity of the object there is a twofold hatred : . odium abominationis , a flying onely from a thing . . odium inimicitiae , whereby i pursue what is evil . as much of our original corruption is found in this affection as any . * anger is given to god , non secundum turbationis affectum , sed secundum ultionis effectum , say the schoolmen , gods wrath is his revenging justice ; which justice of god , as it simply burns against sin , the scripture calls his anger ; when it doth most fiercely sparkle out , it is called his wrath ; the same justice when it pronounceth sentence , is called his judgement ; when it is brought into execution , it is called his vengeance . mr. marshal on king. . . irasceris domine tranquillus , fur is pacatus . gerson . gods anger signifieth three things : . the eternal decree , whereby god hath purposed in himself to take vengeance upon all evil doers , iohn . . rom. . . . his menacings or threatnings , psal. . . ionah . . hos. . . . it is put for the effects of his anger , for punishment and revenge , rom. . . ●●ath . . . ephes. . . dr benfields sermon . on heb. . . see nehem. . . heb. . . rev. . , . see those words zagnam , zagnath , & charad in my hebrew critica . * to this belongs the catalogue of curses repeated deut. . and levit. . god is infinitly just , a perfect hater of sin . * the word chamath in the original is rendred excandescentia , burning or fiery wrath , which the last translation fitly calls fury . a dr burges on psal. . . consectaries from gods anger . deut. . psal. . . god commandeth meeknesse in his word ; christ paterneth it in his life and death ; the holy spirit produceth it in our hearts . mat. . . much what the same with desire and detestation . * vertues in men are certain excellent and confirmed habits , by which they are made apt and prompt to use their faculties well and orderly . deus est summum bonum simpliciter ; & non solum in aliquo genere , vel ordine rerum . aquinas . luke . . matth. . . some say god comes from good. for god onely is essentially and perfectly good , nos germani usque à majoribus nostris ( praeclarius perfectò & pulchrius quam ulla alia lingua ) deum à bonitatis vocabulo , sermone nobis vernaculo vocamus , quippe qui sons perennis sit & perpetuo scaturiens , affluentissimis bonis exundans , & à quo omne quicquid uspiam boni est dicitur & emana● . lutherus in catechismo majore . exod . . psal. . ▪ . & . . & . . rom. . . * bonum est id quod omnes appetum , aristotle seu , quod natura sua appetibile est . goodnesse is a property of things by which they are fit to produce actions requisite for their own and the common welfare . david seemeth to give us this description of gods goodnesse , psalm . . bonitas dei est , qua deus in se maximè perfectus & appetibilis , omnium que extra se appetibilium & bonorum causa est . wendelinus goodnesse is the fitnesse of every thing for its own end , and for the actions which for that end it ought to perform . whatsoever thing is excellent in the creatures , is much more in god , iames . . psal. . . there are naturally the good heavens , the good sun , and moon , good food and raiment ; spiritually , good angels and men , because there is a good god. god is abundant in goodnesse , exod. . . this will appear by considering , . the various kindes or sorts of his goodnesse , in giving , iames . forgiving , forbearing , and mitigating evil , psal. . . . the freenesse of it , he gives where there is no obligation , nay , a disobligation , matth. . . . his multiplying the acts of goodnesse , often giving , forgiving , many times sparing , mitigating evils . . the continuance of it , it is a lasting , nay , an everlasting goodnesse , psal , . . psal. . james . rhetor fortis . bonitas dei ●●ga creaturas 〈…〉 i merè volun●●ri● atque ar●●ri● , nisi quum ●●● aliquid in creatura quod ●●●●rat de●ima 〈…〉 m qua sanctas est . 〈…〉 ion potest ●● creaturam suam non amet ●● qu● refulgere videt imaginem suam , at cum aliquid est in creatura ab i●la imagine abhorrens & ci repugnans , tum sa 〈…〉 moderatur bonitatem . cameron praelect . in matth. . . confectaries from gods goodnesse . two things make men happy in heaven : . because they will nothing but what is good . . they enjoy what they will , gal ▪ . . paul calls it the riches of gods goodnesse , rom. . . and maketh ●● is use of it , that i● should lead us to repentance , to consider , . what we were originally , good , the creator be 〈…〉 creature must needs be ; . what we are n●w , unlike him . isa. . . luke . , gods bounty . god is like a most liberal housholder , which takes order that nothing in his house or about it shall want that which is necessary , farther then the fault is in it self . he gives more then we ask , and before we ask . uberior gratia quam precatio . chron. . ▪ isa. . . james . . a gratia est , qua deus in seipso est a nabilis , sueque creaturae fa●et & bene facit ▪ unde hoc respecta gratia dei c● favor quo creaturas suas & imprimis homines prosequitur ▪ wendelinus . the arminians speak much of gods offering mercy , all giving christ and faith , is with them , but an offering of christ and faith , if we will receive them . god doth not onely conditionally offer them , upon such performances of ours , but actually gives them to his people , pet. . . and he gives them absolutely , he sees no lovelinesse in us to invite him thereunto . b dr. iackson of gods attributes . l. . c. . consectaries of gods graciousnesse . psal. . , . pet. . . n●h . , . rom. . , . it is called free-grace . . à liberalitate , because god gives it freely , isa. . . . à liberatione , because it frees us from sin , luke . . rom. . , , . ephes. . . tim , . . bona mea dona tua . aug. l. . confess . c. . every one is born with a pope in his belly , men had rather be saved by something of their own , then be beholding to christ for salvation . ignorant people say , they hope to be saved by their good deeds and meaning , * dr. twisse in a manuscript . * in iohannem tract . . vide aquin. part . , . quaest. . aatic . . quantum vis audierit & merito suo , pelagius , gratiae inimicus ; subinde tamen gratiae meminit , ●amque iuculeavit , nec à verbis orthodixis abstinuit , quamvis sensum , contrarium occultarit , saepè etiam aliis verbis expresserit , & re ipsa docuerit . rivetus , disput. . de efficacitate grati● & conversionis modo . vide plura , ibid. st. augustine precisely in that time and place delivered the orthodox doctrine of grace , when and where pelagius began to spread his heresie . gratia praedestinatos usque ad gloriam perducit . augustine . we should learn of austin ( who may truly be said to have written rather ex gratia , then de gratia , so graciously doth he write of grace ) totum deo dare , qui voluntatem hominis bonam & praeparat adjuvandam , & adjuat praeparatem . euchir . ad laurent . pauls heart was so full of the apprehension of gods free-grace , that he could not hold on his discourse begun , ephes. . . without mentioning gods grace , v. . and v. . tanquam silius gratia , saith bradwardine , he always commends it . exod. . . psal. . . exod. . . isa. . . lament . . . titus . . exod. . , . ephes. . . rom. . . and . , . the schoolmen dispute , whether mercy be in god , passion being not in him , ( say they ) compassion cannot be in him , a● it is defined agritudo animi de malis alienis : so it is not in him , or as it is a perturbation , it is far more glorious and transcendent in him , then in us . vide aquin. part . . q. . art. . conclus . * misericordia est , qua propensus est deus ad succurrendum sui● creaturis in aliqua miseria constitutis , iisque re ipsa succurrit . wendelinus . the scripture hath there notable words to expres●e the fulnesse of gods mercy in christ , ephes. . . rom. . . tim. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s put upon gods mercy . luk . . . psalm . , . and . . * ephes. . . pet. . . mercy and compassion differ onely in the excrinsecal denominations taken from different objects . compassion is good will toward others , provoked from notice of their misery ; mercy is an excesse of bounty not estranged from ill deservers in distresse . that god hath mercy in him . he is ready to forgive more sins then we can imagine . luke . . * exod. . . the mercy of god which reacheth to the pardon of sin , is peculiar to the catholick church , isa. . . luke . , titus . . luke . , . lament . . alhis thoughts are thoughts of mercy to his people , ier. , . all his designs are projects of mercy , deut. . toward the latter end , the ways whereby he comes down to their souls preventing , convincing , converting mercies , psal. . . and whereby they ascend to him , in their communion with him , isa , . . on what terms god will shew mercy . . to whom he will shew mercy . * etsi omnes homines deus damnaret uno excepto , tamen adhuc major esset misreecordia quam judicium , 〈◊〉 quia nullunt sit judicii divini effectum nisi propter merita eorum qui damnantur : at miscricordia nullainvenit meritita . chamier . tomo . lib. . ● ▪ ▪ misericordia & iustitia dei ●●se & quatenus in deo sunt , partes sunt ▪ respectu effectorum & objectorum major est miscricordia . wendelinus . * ●●l . . . god will spare his in all their weaknesses and services , sparing mercy in some respects is as great as pardoning mercy . matth. . . * the papists seek to the virgin mary , and other saints , maria mater gratiae , mater miscricordiae , tu nos ab hoste protege & horâ mortis suscipe . psalm . . . luke . , . luke . . * iustitia est qua deus in se justus est , & extra se conūanti voluntate suum cuique tribuit .. wendeli-genes . . . isa . . psal. . . iustitia disponens , qua deus universa & singula justo ordine disponit & gubernat . deut. . . psalm . . & . . & . . pet. . . 〈…〉 m. . from the . to the . cor. . . col. . . rev. . . iustitia distribuens est gratiae velirae : illa est promptissima voluntas praestandi promissa : ista , voluntas implendi comminationes . wendelinus . mat. . . god assigns fit rewards for well and evil doing . dogma est armyraldi , quod peculiari libro propugnavit , deum posse , il●ibataisua justitia , prosuo summo jure , torquere cruciatibus ●ternis animam sanct●a●n & innocentem . si dixisset , deum posse anim ●●● sanctam destruere , cam reducendo ad nilulum , quanquam inutilis est qu●stio , & temeraria , ●olim tamen pertinaciter super e● re du●●re contentionis sunem . sed bene est quod amyraldus libro adve●sus : spanhemium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●t si●● contradi●● , dicit enim , deum non posse ● s● impetrare quin peccata condonet resipisceti . molin . praefat . ad iudiciu a de amyr . lib. adversas sphanhem . * gods justice is not a quality or accident in him , but his very nature , essential to him a man may be a man , and yet unjust ; but god cannot be god , and be unjust . gerh. loc . com . * the righteousnesse of god is taken divers ways in scripture , sometimes for the essential attribute of god , sometimes for the righteousnesse of faith , which is called the righteousnesse of god , because it is such a righteousnesse as god doth approve of , and with which we may appeal boldly in his presence . again , righteousnesse is taken for his truth and faithfulnesse in promises . david prays god to do good to him for his righteousnesse , he means , his faithfulnesse in his promises . see mr. burrhows on mnt. . . god hath not lost his right to command , though we have lost our ability to obey . a drunken servant is not disobliged from service . see phil. . . the apostles often incu●●a●e th●● , believe and repent , yet they hold faith and repentance to be gifts of god , dei m●ada●a non sunt m 〈…〉 , sed regula officij , declaratio debiti , & materia precum . molinus contra amyraldum . consectaries from gods justice . chron. . . nehem. . . psall . . . dan. . . rom. . . rev. . . john . . god is aeterna veritas & vera aeternitas . if god ( said one ) were to be corporeal , he would have light for his body , and truth for his soul. truth is originally from god , the first idea , rule or standard of truth , is gods will , which is veritas dei. whereby he is what he is , essentially , simply , immutably , by which he wills all things to be what indeed they are , and knows them to be such as they are most certainly . veritas rei , entitatis , whereby things are such as god would have them to be , and so are true and good . magna vis est veritatis , quae cum per se intelligi non possit , per ca tamen ipsa quae ei adversantur elucent : ut in natura sua immobilis manens , firmitatem naturae suae quotidie dum attentatur acquirat . hoc enim ecelesiae proprium est , ut tum vincat , cum laeditur , tum intelligat cùm arguitur , tum obtineat cum deseritur . hildrius l. . de trinitate . an idol is nothing in the world . matth. . . john . . which truth of god in his promises may be referred to justice , because it is just to perform what thou hast promised . tim. . . * if i speak falshood out of error and mistake , i am weak ; if wilfully , i am wicked : if i keep not promise , it is either because i cannot , and then i am weak ; or will not , then i am wicked ; therefore god cannot possibly lye , kings . . ezek. , . consectaries from gods truth . ephes. . . heb. . . we should observe how gods truth is fulfilled , gen. . . luke . . . this heightens gratitude , psal. . . & . . . it strengthens faith , psal . . & . , . for this end , . we should get an interest in christ , cor. . . the promises are the churches dowry , as she is christs spouse . . observe all providences , and compare them with promises , col. . . especially observe the fulfilling the promises , . when god makes good the letter of them , iosh. . . kings . . . when you have pleaded them in prayer , psal. . . & . . all the saints are heirs of all the promises , yet many of the temporal promises shall not be fulfilled unto them in this life , as the ungodly are heirs of wrath , and subject to the curses , yet they are not all accomplished on them here . god bestows the promises in a kinde of prerogative way . . god will exercise the patience of the saints , in not accomplishing many temporal promises . patience is shewed in waiting as well as in suffering . . those to whom god denies temporal promises in this life , he will make them amends to all eternity , they shall be gainers , not onely by their services and sufferings , but deprivements . consectaries from gods faithfulnesse . heb. . . & . . what faithfulnesse is . nahum . . . isa. . . a patientia est , qua ita iram suam modoratur deus erga creaturas , ut vel poenas disserat , vel iram uno momento non essundat . wendelinus . b god is sensible of the wrong offered to him , and provoked to wrath thereby , pet. . . he not onely restrains his anger , but gives them time to repent . master bolton saith , if but any tender-hearted man should sit one hour in the throne of god almighty , and look down upon the earth as god doth continually , and see what abominations are done in that hour , he would undoubtedly in the next set all the world on ●ire . amos . , . when man begins through gods forbearance , to have high atheistical thoughts about him , psal. . . and to strengthen himself in a way of sinning , eccles. . . and to grow to that height as to mock at his judgements , isa. . . pet. . , . matth. . . this is in effect the same with patience . num. . . nehem. . . pet. . , , . longanimity is toward them of whom we can , patience toward them of whom we cannot be revenged . nisi deus expectaret impium , non inveniret quem glorificaret pium . aug. consectaries from gods patience and long-suffering . * prov. . . posse & nolle nobile . the discretion of a man deferreth his anger , and his glory is to passe by an offence , saith solomon . what patience is . it is a grace of the sanctifying spirit of god , whereby the soul doth freely submit to the will of god in bearing its own burthen without inordinate for row or fretting discontent . patience is . commanded , luke . . iames . . . it is commended to us by special examples : . of christ , heb. . . rev. . . . of all the saints , pet. . , . iames . . periissem nisi periissem . there is a twofold holiness : . original , absolute , and essential in god , which is the incommunicable eminency of the divine majesty exalted above all , and divided from all other eminences whatsoever . for that which a man taketh to be , and makes an account of as his god ( whether it be such indeed or by him fu●cied onely ) he ascribes unto it , in so doing , a condition of eminency above and distinct from all other eminencies whatsoever , that is of holinesse , psal. . . isa. . . habak . . . . derived or relative in the things which are his , properly called , sacra , holy things . mede on matth. . . there is a threefold holinesse : . essential , the holinesse of god , all one with god himself , exod. . . . habitual , an inherent holinesse , such as it the holinesse of righteous men , so abraham , iob , david , and all the patriarchs , are called saints and holy men ; this the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latines sanctimonia . . relative , a peculiar relation which a thing hath unto god , in regard of propriety of possession , or speciality of presence : that which is holy after this manner , the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latines sacrum , for persons , things , times . mr. mede on deut. . . our holinesse is terminated in him . exod. ●● . . why god must be holy . god hath manifested his holinesse , . in his word , his precepts . . by instituting the sabbath to be kept holy , isa. . . . by causing a holy tabernacle and temple to be erected , wherein were all holy thing . . by instituting holy priests . . by inflicting his judgements on those which prophane holy things , sam. . . and . , . in his works : . of creation , acts . . eccles. . ult . . of providence , psal. . . & . . unusquisque operatur ut est . mr scudder . holinesse is ( as it were ) the character of christ jesus , the image of god , the beauty , the strength , the riches , the life , the soul of the soul , and of the whole man. it is a very beam of the divine light , called therefore by the apostle , the divine nature . * qua de re iepida fabula acci●isse narratur in concilio tridentino , de quodam episcopo , quem offendit ille pap● titulus propterea , nam si deus inquicbat tantum sanctus , quomodo cjus vic●●i●us dici potest sanctissimus ? adut magnum periculum ●ade causa . drusius in . num , c. . consectaries from gods holinesse . see eccles. . . psal. . . it is a great honor to seek the lord betimes , m●ason was an old disciple , see rom. . . this of all attributes is the most over-awing to a sinful creature . we should especially think of the holinesse of god , when we worship him , iohn . , . psalm . because then we draw nigh to god. levit. . . and his end in ordering ordinances is , that we might be partakers of his holinesse . if we may judge of the privation by the habits perfection , how great an evil must sin be , when god is so great a good . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q●●st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l●y the e●ym●logists , holy is as much as not earthly . holinesse is a separation both from sinne and the world . the will of god is the rule of holinesse , as his nature is the patern of it , sec act , . . this attribute of kindenesse is the same with goodnesse before spoken of , viz communicative goodnesse . isa. . . & . . exod. . . psal. . , . gen. . sam. . . god is omninipotent . cor. . . revel . . . luke ▪ . matth. ▪ . ephes. ● . . * matth. . . phil. . . a psalm . . & . . b ephes. . . . in se & per se quia idem est cum essentia divina . wendel . c potentia ●ei infinita est respectu objectorum , quia innumera sunt , quae produci ab eo possint . respectu actionis infinita est : quia nunquam effectum producit tam praestantem , quin praestantiorem possit producere . wendelinus . culices & muscas ipsas per omnipotentem voluntatem producit , aeque ac elephantum & cetum , quamvis non aeque illa nobis in utrisque forte manifesta fiat . omnipotens est deus ( ait august . de temp. serm . ) ad facienda majora & minora : magnus est in magnis , nec parvus in minimis . rescript . ames . ad responsum . grevinchov . c. . luke . . revel . . . omnipotent is often put for god. ruth . . , . iob . . & , . & . . god is called almighty one and thirty times in iob. there is strength in angels , men , beasts , and all creatures in their kinde , therefore it is much more perfectly and eminently in god from whom they have it . power is gods originally and primarily , all power of all creatures is derived from him , and continued and ordered by him . god can do all things , quae habent rationem factibilitatis , quae contradictionem non implicant . titus . . tim. . . there are impossibilia naturae which exceed natures sphere , as to make a thing of nothing , to raise the dead to life , these god can do ; and impossibilia natura , those things which are by themselves simply impossible . god cannot will the same thing at the same time to be and not to be , nor cause that which hath been not to be , this would argue inconstancy . propterea quaedam non potest , quia omnipotens est . there is impossibility ex parte dei , & ex parte rei . see dr. willet on gen. . . asylum haereticorum est omnipotentia dei. chrysost. vide vedel . rationale theologicum , l. . c. . matth. . . in scholis aristotelicis percrebuit illud , deum , & naturam nihil ●acere frustra , deum fine suo frustrari nihil aliud est , quam deum praestare non posse ut fiat , quod fieri vult , quod quid aliud est , quam divinam omnipotentiam convellere . nam & nos quecunque & vol●mus & possumus , praestamus . twiss . contra corvinum c. . sect. . consectaries from gods power or omnipotency . whatsoever god hath promised or uttered , we may be sure shall be fulfilled , acts . . mat. . . ephes. . . prov. . . john . . rom. . . tim. . . this power of god is not idle , but creates , sustains , and governs all things . of all the attributes of god , this onely is mentioned in the creed , i believe in god the father almighty , and ●itteth at the right hand of god the father almighty , because our faith is especially to be fixed on the power of god and christ. glory is not so much adistinct attribute ( say some ) as the lustre of all his attributes together , the excellency which results from all . see mr. strongs sermon on sam. . . about mans honoring of god , and his honoring of man. * isa. . . ezek. . . numb . . . exod. . . non perceperunt vim gloriae qui eam de●imerunt notitiam claram cum laude ; nam si ita se res haberet , ne ita quidem deus gloriosus esset , volo dicere praeditus gloria , nam latinis gloriosus superbus est . cameron . de ecclesia . gloria quasi claria , saith aquinas , it is the manifestation and shining forth of excellency . god is said to glorifie himself , when he manifesteth his unspeakable and incomprehensible excellency . num. . . psal. . . levit. . . angels and men glorifie him when they extoll his greatnesse , and testifie their acknowledgement of his glory , isaiah . . . psal. , . luke . . revel . . . exod. . . ezek. . . * exod. . . fearful in praises , because gods majesty is so excellent , that even with trembling we are to praise him , but especially because he works such miraculous deliverances , and sheweth his terrible power . solomons glory was in part visible , the shining of his throne , his glittering apparel , but his wisdom and understanding were not ; god perceives his own glory , and that it shal continue for ever ; the apostle beheld the glory of christ as of the onely begotten son. john . . consectaries from gods , glory . those that do not take notice of gods name , lose the chief fruit of his works . * it is said of fulgentius when he came out of africa to rome , that he said , quantum fulges coelestis hierosolyma , cum adeo splendet terrestris roma ? it is a comfort to gods people when they go to him for any favour . let them not be out of heart because they finde nothing in themselves upon which to ground their prayers or faith . there is enough in his own name , the lord doth not look upon any thing in us , but upon himself for argument of doing good to us . his name is the more magnified by how much we are more vile . we should ascribe unto his name all the inercies we enjoy , giving all the praise from our selves wholly to him . god for his names sake hath made and redeemed us . * hereby we may judge which is the true religion , what doctrine is sound , pure , and of god , and what corrupt and from men . that doctrine which letteth forth the praise of god commeth from heaven , but that which is from men advanceth the power , pride , and merit of man. john . . ephes. . . & . . rom. . . * duobus modis referri aliquid ad dei gloriam dicitur . primum formaliter & explicitè , quando aliquis cogitat cum animo , hoc sibi agendum esse , quia nomini divino sit gloriosum . de●●de virtualiter & implicitè , cum quis divinae studens gloriae , eoque nihil facere decernens nisi quod legi congruat , & ad hoc gratiam dei quotidic exposcens , boni quippiam facit , de universali fine actu non eogitans ; sed solùm particularis finis bonum intendens . vossius in thesibus . though we cannot actually intend gods glory always in every thing , yet we should virtually . vide aquin , . . quest. . artic. . * christ glorified his father , . by denying himself and his own glory , iohn . . heb. . . . by his word , by his preaching , luke . . by his prayer , iohn . . mat. . by his confession , iohn . ● and . . . by his works or miracles , mat. . . & . . mark . . luke . . & . . & . . & . . . by his sufferings , iohn . ● . to glorifie is to manifest ones excellency , as appears iohn . . compared with verse . see of glorifying god church his miscellanies , p. . to . * cor. ● . , . there is ( say the schools ) beatitudo objectiva , so whatever is the chiefest good of the soul , is the souls blessednesse . . formalis , when the soul and its beatifying object are united , as the fruition of god. the soul is here united to god remotely and imperfectly , there immediately and perfectly . sam. . . king. . . paul entituleth him , god blessed for ever , the only blessed potentate . vide amesium in psal. . . * beatitudo status est omnium bonorum aggregatione perfectus boetius de consol . phil. tim. . . * he that is the cause of al welfare to other things , and makes them in their several kinds happy , he must needs be therefore most happy himself . god is the author of all blessednesse , psal. . . . dicimus nos ea re frui , quam diligimus propter se ▪ & ea re faciendum nobis esse tantum qua efficimur beati : caeteris ver● utendum . lombard . lib. . distinct. . happinesse is taken two wayes : . objectively , for the object wherein one is happy . as gods infinite essence is the object both of gods , angels , and mens happinesse . . formally , for those acts whereby we possesse that object . god is happy formally , because he knoweth , loveth , and enjoyeth himself ; therefore it is said , our goodnesse extendeth not to him ; so angels and men are formally happy , when they know and enjoy god. beatitudo objectiva consists in the vision of god , and the glorious excellencies that are in him . beatitudo formalis is that glory which shines from god to the creature , by which he is made conformable to god in holinesse and happinesse for ever . we should praise god , . intensivè , psal. . . and . . . extensivè , with all praise , psal. . . and for all mercies , psal. . , . dicique beatus ante obitum nemo supremaque funera possit . vide aquin. summam , . quaest. . art. consectaries from gods blessednesse . happinesse consists in two things , when the soul enjoys a proportionable good ; and a good that it hath a propriety in , a good of his own . the happiness of man consists in the enjoying of god. all other things are no otherwise means of happinesse or helps to it , then as we see and taste god in them . we must account our selves happy in this thing wholly and onely in that god is ours . happinesse is the enjoyment of good commensurate to our desires . ad perfectam beatitudinem requiritur , quod intellectus pertingat ad ipsam essentiam primae causae : et sic perfectionem suam habebit per uniouem ad deum sicut ad objectum in quo solo beatitudo hominis consistit . aquinas ● , ae , quaest. . art. . * bishop lake . man in the state of blessednesse cannot see god absolutely as he is in himself ; for that which is infinite cannot be comprehended of that which is limited . visio beatifica est cognitio non comprehensiva sed quid ditativa but god doth manifest himself so far forth as a creature is able to know him . as a vessel may be filled with the water of the sea , but it cannot contain all the water in the sea. the apostle saith , we shall know god even as he also is known . but as is not a note of equality , but of likenesse . as god knoweth me after a manner agreeable to his infinite excellency , so shall i know god according to my capacity . * the word essence or trinity are not found in scripture , but essence is duly derived thence ; for seeing god saith that he is exod . essence is fitly ascribed to him . trinity hath a sufficient ground , there are three that bear witness in heaven , john . . and the most ancient fathers use the word . the word person is extant , heb. . . therefore these words are rightly used in the church . calvinus ait , in trinitate non comprehendi essentiam , quasi una ●it ex numero tr●um , sed includi in omnibus tribus , quod quidem verissimum est , atque utinam sic semper erraret calvinus . bellarm. de christo l. . c. . origo verbi hebraei & radix non fine arcano ternarii divini , cujus potestate omnia consistunt , tribus literis notatur . bibliander de optimo genere grammaticorum hebraicorum . omne thema seu primogenium hebraeae linguae constat tribus literis substantialibus , ficut per totum dictionarium cernis , idque non sine magno mysterio . nam ut una est dictio , & ea tribus subsistit literis substanti alibus , ita una est divina essentia , tribus personis realiter distincta forster . praefat . ad dictionarium hebraicum . par. on rom. , . vix contuli unquam cum aliquo ex iudaeis , qui vel aliquantulum esset s●piens in oculis aliorum qui non concederet deum trinum & unum : verum personae nomen , & patris & filii unanimiter omnes usque adeo detestantur , ut nullatenus valeat eis pulchrum fieri tale aliquid de deo etiam somniare . raymundi martini pugio fidei adversus iudaeos part . cap. . vide plura ibidem . iudaeorum populus maximè ad idololatriam pronus erat , ne igitur in eorum qui plures deos colebant , errorem incid●rent : cautè à divina providentia factum est , ut ipsum divinae trinitatis arcanum non explicitè , sed implicitè eis traderetur . sed quoniam idololatria per messiam penitus explodenda erat : universusque orbis ad unius dei cultum reducendus , idcirco mysterium illud trinitatis explicitè atque apertè revclandum , ad dies messiae reservatum suit . galatinus de arcanis cathol . verit lib. . cap . exod. . . cor. . . * si rectè dicuntur tres elohim , etiam rectè dici possit tres dii ; nam elohim latinè sonat dii vel deus . drusius de quaesitis per epistolam . epist . vide drusii tetragrammaton , cap. . sic concidit gravis quaerela & expostulatio viri docti adversus libri cujusdam ▪ titulum , de tribus elohim . non enim voluit author libri illius voce elohim propriè significare personas , ac proinde tot esse elohim quot fides christiana agnoscit esse personas in d●vinis , cum scriptura apertè contrastet , quae testatur deum nostrum esse deum unum . non sic erravit , aut caecutiit doctus ille theologus , ut diceret & doceret tres esse , propriè loquendo , elohim . sed quoniam vocis illius terminatione plurali scriptura innuere voluit s. s. trinitatis mysterium , ipse huc respicient , & et volens in libri ( quem de s. s. trinitate scribebat ) titulo alludere cata●hre●i non infrequenti , sed ordinaria . capel . davidis lyra. vide illius diat . de nomine elohim , cap. . & . & rivet . grot. discus . dialys . sect. . in deo una substantia , sed tres persone : in christo duae substantiae , sed una persona : in trinitate alius atque alius , non aliud atque aliud ; in salv●tore aliud atque aliud , non alius atque alius . vincent . contra haeres cap. . * mat. . . john . , . the father is the fountain and original of all the deity , and the cause of the sonne , which the very word father signifieth ; therefore he is said to be unbegotten ; and hence the name god is often peculiarly , and by an excellency given to the father in scripture . he is usually called fons divinitatis & operationis . modum istum subsistendi diversum , haud alio nomine , quam personarū expressit hactenus in hoc ●rticulo , consentiens catholica ecclesia . dr prid. lect. . de s. trinitate . qui personam vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est , modum subsistendi , non existendi ; illi non intelligunt modum nudum , sed substantialem ac entitativum , ut scholastici loquuntur . bisterfeldius contra crellium , lib. . sect. . cap. . iudaei nomen personae in deo plurimum detestantur audire , trium namque personarum audito nomine trium mox concutiuntur errorc deorum , pariter & horrore . raym. pug. advers iud. par . . distinct. . cap. . psal. . . proves that the father begets , and the son is begotten of the father . gal. ▪ . see joh. . . & . . quomodo autem deus pater genuerit filium , no●o discutias , nec curiosius ingeras in profundo arcam , ne forte dum i● accessae lucis fulgorem pertinacius perscruteris , exiguum ipsum , qui mortalibus divino munere concessus est , perd●s aspectum . ruffinus de symbolo vide plura ibid. haec est differentia inter essentiam divinam & personam divinam ; essentia divina est communis pluribus divinitatis personis . persona autem una alteri non est communicabilis . unde pater non est filius , nec filius pater . . essentia divina est una , person● plures . wendelinus . * persona est individuum subsistens , vivum , intelligens , incommunicabile , non sustentatum ab alio , nec pars alterius . persona igitur non est essentia qua pluribus est communicabilis . personae v●x non his significat officium aut relationem ( ut persona principis ) vel vultum & visibilem speciem , gestum , vel formam alterius representantem ut personae in drammate , sed modum quo essentia divina subsistit . there are three distinct rational authors of action , three hees , john . , . qui nescis trinitatem , ita ad iordanem . quando antitrinitarii adversus sanctissimum illud mysterium inferunt , id falsum esse , quia v. g. tria non sunt unum ; ibi tum pronunciat ratio ex se ipsa de hac connexione , & dicit eam falsam esse . nam novit lumen rationis id axioma intelligendum esse de iis , ad quae per se ratio exsurgere potest . vedel . rational . theol . lib. . c. . see joh. . . the hereticks that are antitrinitarians . see joh. . . psal. . * vide placei disput ▪ de argumentis ; quibus efficitur , christū prius ●uisse , quam in utero beatae virginis secundum carnē conciperetur . paulus samosatanus , more fitly semisathanas , held christ was but a meer man. matth. . . see act. . , , , . & joh. . . those that deny the godhead of christ must deny , . the satisfaction of christ . the purchase of christ , he that is but a man cannot merit . . that christ shall judge the world . no creature can redeem us from hell , nor satisfie infinite justice . god purchased his church with his bloud , acts . . joh. . , . dignum est haereticos non jam apostolicis viris , sed daemonum clamore convinci ▪ clamāt enim & saepè clamant , luc. . quid mihi & tibi est jesu fili dei altissimi ? invitis veritas elicuit confessionem , & naturae potestatem testatur dolor , obediendi virtute vincuntur , cum possessa diu corp●ra deserunt : honorem reddunt , dum naturam confitentur . dei se inter haec filium christus & opere testatur & nomine . h●●arius de trin. lib. . joh. . . gen. . , iehovah is christ whom abraham cals the judge of heaven and earth . cor. . . by the apostle christ is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he takes the god-head as his own right , phil . . divine works . no man can of himself , and by his own power do divine works , unlesse he be truly god : christ doth works by his own power , and the same with his father , iohn . , . he governs his church . ephes. . . pet. . . matth. . . compared with king. . . christ cured those that were born blinde . john. . . see rev. . * mirum est adversarios hunc locum ubi agitur de patre aeterno , ad filium referre , quem constat secundum eos ipsos patrem non esse . so the polonian catechism : but the text it self shews this place speaks of christ , who is a father not in respect of his person , but in relation to his church . he is the author of their spiritual life and being . . in that he is the author of everlasting life to his , iohn . , , , . he is stiled the everlasting father , in hebrew , the father of eternity . the septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pater futuri saeculi . vide raymundi pugionem fidei adversus iudaeos , part . . dist. . cap. . john . . psal. . . joh. . . filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur , quia habet essentiam divinam quae est à seipsa , non verò quia eam habet à seipso ; habet enim à patre joh. . zanch. vide voet. theses . * iuvenls aste , quamvis in iesu majus homine uthil agnosceret , sperabat tam●●● eo monstrante se perventurum ad possessionem ejus boni quo vita aeterna paratur , quasi ad eam rem monstratore tantum eg●r●● , caetera per se confecturus . at iesus occurrens huic errori , simulque modestiae nobis praebens exemplum , ait non esse multos boni fontes , sed unicum , deum scilicet , hoc ips● indicans , non satis esse bonum nobis monstrari , nisi deus mentem illustrans vir●s nobis suggerat . grotius in loc . see rom. . . cor. . ephes. . . debitus patri à filio honor redditur , cùm dicit : te solum deum : non tamen se filius à dei veritato secornit cum adjungit : et quem mi●isti iesum christum . non habet intervallum confessio credentium , quia in utroque spes vitae est . hilarius lib. . de trinitate . the words are to be read ( as we render them ) that they may know thee ( to be ) the only true god , not , that they may know thee only ( to be ) the true god , according to the first reading , the predicate is common to the father and the son. vide bezam . * hoc testimouio utuntur omnes patres contra arian●s , ut probent u●am esse essentiam patris & filii . bellar. de christ. l. . c. * ariu● stumbled at the greek text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord created me , and on that corrupt translation grounded his heresie , that christ was a creature . christ is god by nature , gal , . . which place was strongly urged by mr cheynel against earbury , who held , that the saints have the same fulnesse of the god-head dwelling in them , as it doth in christ , and that the spirit is but the power of god in the man christ an account given to the parliament by the ministers , sent by them to oxford . in the first nicene councel gathered together against arius the prince of all hereticks who denied the divinity of christ , there were bishops . a man would think that there were but small difference ( it is but a little iota ) between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet the right believers could never be brought ( as theodoret witnesseth ) either to omit the one , or admit the other . dr prideaux ephesus backsliding . iustinus . imperator edicto praecepit , ut ne quis vel unicam syllabam in doctrina ecclesiae orthodoxae de trinitate mutaret , addita hac ratione , quod in ipsis syllabis veritas fidei contineatur . vedel . de prud. vet . eccles l. . c. . * vide bellarm. de christo l. . c. , , , , , , . the holy spirit , . works grace in the hearts of all gods people , that is done by an almighty power , ephes. . . therefore ●e i● an omnipotent essence . . dwels in the hearts of all gods people , therefore he is omnipresent . . assists the people of god in their prayers , and increaseth their graces , therefore he is an omniscient god. in the apostles creed , as i believe in the father , and in the sonne , so in the holy ghost . credimus multu● , sed in ●ibil praeterquam in deum credimus . quid est in aliquem credere , ●isi ●● per omnia assentiri , atque in ●o omnem spem & ●iduct●m coll●cdr● ▪ hoc autem ●●lli creaturoe sed deo duntaxat conven●● ▪ pet. . . he is called the spirit of truth , iohn . . the spirit of adoption , rom. . . the spirit of sanctification , rom. . . the spirit of renewing , tit. . . rom. . . una tautum est in deitate persona & spiritus sanctus est , ut verba christi ad apostolos indidicant . luc. . . cate●h . eccles. polou . c. . vide plura ibid. the father ●s prima persona , in order , not in dignity . . the fountain and original of the derty unto the sonne and the holy ghost , unto the son giguendo , unto the holy ghost , together with the son spirando . . he is unbegotten , and proceeding from none . mr dow● on iohn . . proprietates patris personales , quibus à filio distinguitur & spiritu sancto , sunt duae . . esse à se ; pater enim ab alio non est . . gignere filium ab aeterno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wendelinus . quinque dicuntur de deo , paternitas , innascibilitas , filiatio , processio , & communis spiratio . august . paternitas & innascibilitas conveniunt solummodò patri : filiatio tantummodò filio : spiritui verò sancto processio : communis spiratio patri & filio respectu spiritus sancti . raym. mart. pugio adversus iudaeos part . . dist. . c. . cartwright in his harmony saith , hic locus eximius est ad asserendum processum spiritus à filio , meaning iohn . . the holy ghost is called the spirit of christ , and of the sonne , rom. . . gal. . as he is called the spirit of the father , mat. . . because he is breathed from both . vide aquin. sum. theol. part . . quest. . art. . . in ecclesiaveteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in templo ca●tari solebat quam orthodoxi hoc modo 〈◊〉 : gloria patri & filio , & spiritui sancto in secula seculorum . ariani autem glorioe filii & spiritus sancti detpahe●tes fic eam concipiebant : gloria patri per filium in spiritu sancto . vedel . de prudentia veteris ecclesioe l. . c. . dr field somewhat qualifieth this opinion of the grecians , and saith , they differ but modo loquendi , they held ( saith he ) that the holy ghost was not à patre & filio , but à patre per filium . see dr halls peace-maker , sect. . cor. . . rom. . . heb. . , . nec periculosius alicubi erratur , nec laboriosius aliquid quaeritur , nee fructuosius , aliquid invenitur . aug. . de trin. simon magus was the first man that denied the trinity of persons , he saith they were diversa nomina sub diversa operatione . irenaeus the turks at their prayers use often to reiterate these words , hue , hue , hue , that is , he , he , he alone is god , or there is but one only supreme power ; which they do in derision of christians , who ( as they say ) adore three gods. he who denies any one person doth not worship the true god , as the jews and turks , and too many others in these dayes , iohn . . iohn . , . no man can know the father , nor believe in him , iohn . . but by christ. vide vedel . de deo synagoga , l. . c. . notes for div a -e there are two sorts of the works of the lord. . immanent , terminated in himself , his decree . . transient , the execution of his eternal decree in time . . quid nominis . . quid rei . a decretum dei est definita ejus sententia de rebus omnibus per omni potentiam & secundum confilium suum efficiendis . ames medulla theol. ephes. . . b decretum dei est actio illius interna atque aeterna , quae ex rebus possibilibus atque indefinitis , ea omnia & sola , quae jam fuerunt , sunt , & erunt , secundum sapientiae suae judicium , immutabili liberrimae voluntatis placito , ut ita fierent , ad suam gloriam rectè praefinivit . gomarus in thesibus . decretum est actio dei ex confilio & proposito suae voluntatis omnia omniumque rerum circumstantias omnes ab aeterno in se certò & immutabiliter , & tamen liberè defimens . remonstrantes absolutum nullum admittunt decretum de futuro quovis contingenti , sed conditionatum tantum . ames . cotan . though the lord hath decreed sin to be , yet he decreed it not as sin , but as a means of the manifestation of his justice on the wicked , and grace on the saints . ipsum peccatum , quamvis non qua peccatum praefinitur , in ipsa tamen praefinitione certò videtur , & aliquo modo dici potest decreti illius consequens , effectus autem nullo modo . vult deus actus bonos , & qua actus & qua bonos : malos qua actus non qua malos . rescript . ames . ad responsu● grevinch . c. . acts . . and . . gen. . , , . cor. . . * habet rationem boni triplici respectu : o. ut est poena peccati , poena enim est bonum m●ral● quia justitiae opus est . o. ut est mera actio ab ipsa creatura producta . º , ut est castigatio atque exercitium fidei , act martyrium vel satisfactio pro peccatis ; ut mors christi . creavit omnia bona , & mala ex bonis oritura praescribit . aug. unde factum est ut tot gentes unà cum liberis eorum infantibus aetern● morti involveret lapsus adae absque remedio , nisi quia deo ita visum est ; decretum quidem horribile fateor . calv. instit. ● . ●● , in aeternitate nihil est prius & posterius : there is not something first and something after , but there are quaedam subordinata in gods decree , p●t . . . * to predestinate , signifieth to decree , appoint , and design a thing before it come to passe : and also to separate a thing to this , or that use . praedestinare nihil aut majus aut minus significat quàm destinare . chamierus . arminius & arminiani nudum praedestinationis nomen retinentes postdestinationem revera introduxerunt , imò sub inani titulo praedestinationis nihil aliud intelligunt quam voluntatem admittendi fideles in regnum coelorum , & excludendi infideles , concepta in deo tum demum quoad singulares , cum pr●vid●ret eos ad extremum usque , five in ●ide five in sua infidelitat● perseverasse . daven . dissert . de proedest . c. . praedestinatio dei in scripturis aliud nihil notat , quam dei ante conditum mundum de hominibus decretum ejusmodi , quod iis , qui in ipsum credere●t , eique ●bedire●t , dat●rus esset vitam aeternam : ●os verò qui in eum credere , & ei par●re recus●rent , aeterna damnatione puniturus esset . catech. eccles. polon . c. . si quae hodi● est controversia religionis , in qua cauto & suspenso pede sit ambulandum , ea n●co judicio est , in qua ●e praedestinatione agitur . caussab . epist. . eckius ventures upon the highest and most mysterious question of predestination , ut in ●á juveniles possit calores exercere . austin is observed by occasion of the errour of pelagius , to have examined more diligently , and more exactly discerned the truth in the points of predestination and free-will , then others his ancients . robins . essays , observ. . ephes. . , . rom. . , . tim. . . * praedestinatio , quatenus pro objecto habet homines , est aeternum & immutabile dei decretum de futuro hominum statu aeterno . wendelinus . matth. . . john . . dan. . . ezek. . . exod. . . john . . pet. . . that is a full place for election , epes . . , , , . rom. . . mal. . ● , . joh. . . ro. . . eph. . . tit. . the doctrine of election is . one part of gods counsel , acts . . . it will support us in trouble , to consider that every thing falls out by gods decree : yet it ought to be taught wisely . rom. . psal. . . ● thess. ● . . ephes. . . rom. . ●● . ephe● ▪ ● ▪ ▪ ▪ . electio est volun●as ●●●vina con●●r●udi glori●m . singularibus quibusdam personis cum praeteritione ali●rum . daven . dissertat . de praed . c. . electio est praedestinatio hominum quorundam ad vitam aeternam in christo per fidem obtinendam , ex solo dei ben●placito ad declarandam in ●is miserecordi●m divinam . wendelinus . est decretum dei quo destinavit alicu● salutem , twiss . * quare deus hu●● trahat & illum non trahat , noli velle judicare si non vis errare . august . vide bell. de grat. & libero arbit●io . l. . c. , , , , , . that scientia media which the jesuites glory of as a new light , is but the very old errour of natural man , which looks upon things contingent , as not decreed and determined by the will of god. mr. gillesp. miscel . c. . illud de futuris contingentibus per mediam quandam & conditionatam scientiam cognoscendis , novum est . fons●c● & ●imilium iesuitarum commentum , quod & logicis & theologicis principiis adversatur . a. mes . cum grevinchov . de arm. senten . ▪ scholast . disput. . vide d ▪ prid. praelect . de scientia media & voetii thes. de scientia dei , p. . , , , . * dr. twisse . objectum circa quod versatur electio ; est massa nondum condita , nam considerare tanquam conditum quod conditum non est , nam tam est considerare quam fingere . twissus contra corvinum . c. . digress . . if men extend the decree of election to the creation of man , and the permission of his fall , then man created and fallen , could not be the object of election so called , but the effect of it rather . ephes. . , . i● him , that is , christ as a mediatour , christ as god comes not under the act of his will. . take notice of the order of our election , you in him , he was first beloved . . according to this order of election is the order of gods benediction , unica tantum est electio totius corporis christi mystici . there are three great ends god aims at in his electing love , as may be proved out of that first of the ephesians . . his own glory . . the glory of his son. . the holinesse and happinesse of the saints . eligi à christo nihil aliud est , quam ordinari vel ad gratiam , vel ad gloriam obtinendam per christum , non ut christus hoc ipso statuatur causa electionis sed salutis duntaxat ●ive gratiae , ●ive gloria twiss . animadvers . in collat. jun. propos . armin. c. . sect . . finis electionis est patefactio divinae misericordiae in graetuita quorundam peccatorum salute . wendelinus . ephes. . . ▪ tim ▪ . . & . . vid. daven . dissert . de praedest . c. , , , , . * a man is elected ( say they ) on foresight that such a man will beleeve and persevere in this , and if he do not so , he shall not be elected . laudet misericordiam dei qui liberatur , non culpet judicium qui punitur . august . epist. . see rom. . . and . . nostri theologi dicunt deum primò deceruere alicui salutem deinde verò fidem , quia fidem statuunt medium ad salutem , & omnis ratio sobria confirmat intentionem finis priorem esse iutentione mediorum ad finem . twissus contra corvinum , cap. . object . . sect. . v. plura ibid. cum fideles dicuntur vocari in scriptura , intelligendum idem , terminativè , non objectivè , hoc est , terminus in quo acquiescit & definit dei vocati● ut in effecto , est fides qua aliquis constituitur fidelis , non autem objectum circa quod vocatio dei versatur , ut aliquid praesuppositum . camero in collat. cum tilen . de grat ▪ &c. vide molinei enodat . gravis . quaest. tract . . de praed . c. , , . * elegit qui è multis aliquos legit , the very word election signifieth a separating and culling out of some from the rest , iohn . . thess. . . matth. . : rom. . . rev. . . & . . heb. . . multitude is not then a good mark of the church . br●rewoods enquiries touching the diversitie of languages and religions . reprobatio est praedestinatio quorundam ad ●ternam mortem , propter peccata infligendam ; ad declarandam justiti●m divinam . wendelinus reprobavit deus propter voluntatem , damnavit propter peccatum . rom. . . electio comple●a neminem spectat nisi morientem . * qui quosvi● homines vult servari . god doth no● will that simply every man should be saved , but all given to christ , whom god doth call externally , them he doth seriously ▪ invite to come unto him that they may be saved , and doth approve of their conversion , but doth not effectually move every particular man to beleeve . the greek word here used answereth to chaphets ; the hebrew word used by samuel , sam. . . david , psal. . . i●rem . . . ezek. . . and signifies not onely to will , but also to agree to a thing and to be pleased . consectaries of gods decree . psal. . . & . . jam. . . consectaries of predestination , eph. . . praedestinatorum haeresis ( inquit sigebertus ad annum christi . ) hoc tempore coepit s●rpere : qui ideo praedestinati vocantur , quia de praedestinatione & divina gratia dispu●●ntes asserebant , quod nec piè viventibus profit bonorum operum labor , si à deo ad mortem praedestinati fuerint , nec impiis obsit quod improbè vivant , si à deo praedestinati fuerint ad vitam . quae assertio & bonos à bonis avocabat , & malos , ad mala provocabat . camero collat. cum tileno . consectaries of gods electi●n and reprobation . austin and some others which have written largely of election , write sparingly of reprobation , because there appears more seeming offensive harshnesse in the doctrine of reprobation , then in that of election : the first being known gives light to the other . this doctrine of absolute election is very comfortable and useful , eph. . , , the apostle there inculcates it three times in one chapter , rom. . . it is absolute as it opposeth cause or condition in us , not as it opposeth means . licet electio non sit conditionata , tamen per electionem constituit deus ut salus non contingeret adultis nisi sub conditione fidei . twissus contra corvin . it is the duty of christians to make their election sure by their calling , peter . . make it your main study : there is the adverb of correction rather : you would rather look after other matters , but study this most . the apostles exhortation shews it is a thing possible . . it is necessary , of great concernment , use all diligence . it is profitable , such shall never fall utterly , an entrance shall be ministred unto them abundantly into the everlasting kingdome of our lord and saviour iesus christ. gods external works . psal. . . heb. . . * creatio est actio dei externa , qua in principio temporis , sex dierum spatio , mundum produxit solo voluntatis suae imperio , ad nominis sui gloriam . wendelinus . creation is a work of god , wherein in the beginning of time , he did by the word of his mouth , make all things of nothing exceeding good , in six dayes , for his glory . gen. . . and the beginning of the apostles creed , the father is said to work all things by his word and spirit , not as by an instrument , but as by a principal efficient of the same substance and equal with himself . vide ludov. viv . de veritate fidei christianae , l . c. . plus apud me valent illa quitique verba : in principio creavit deus coelum & terram quàm omnia aristotelis coeterorumque philosophorum argumenta quibus docent mundum carere initio . eras. epist. pellicano . l. . rom. . . ephes . . psal. . . a fareus & alij . acts . . col. . . b dubitare non potest primum fidei articulum , quo credimus in deum creatorem coeli & ter●e , extructum esse ex hoc . mosis aphorismo . pareus . prov. . . john . . ephes. . . pet. ● . . vide gatakeri adversaria miscell . l. . c. . c quamvis naturall lumine demonstrari posset mundum à deo fuisse conditum , tamen rectè augustinus de civit. dei. l. ● . c. . quod deus mundum fecerit , nulli tutius credimus quam ipsi deo. si mundus sit opus dei , necesse est ut creator ejus fit aeternus , rom. . . alioquin fuisset ipse factus , & consequenter pars mundi . nam per mundam intelligimus compagem five aggregationem rerum creatarum . t will . contra corvinum , cap. . sect . . master pemble in his treatise of the providence of god. vide ludov. viv. de veritate fidei christianae . l. . c. . august . de civitate dei , l. . c. . plin. l. . c. . aul. gell. l. . c. . iuven . sat. ● . see the several reasons urged by the philosophers and their followers to prove the eternity of the world , answered by raymundus in his pugio fidei adversus iudaeos parte primae , c. , , , , . see also ibid. c. , , . lactantius . that the world is so compounded our senses tell us , seeing some things are heavie , some light , some hot , some cold , and one of these is apt to destroy another , as is the nature of contraries . what is eternal , is without beginning , mutation , succession , or end , so onely god. see doctor hackwels apologie of gods providence , p. . . de qua re inter duos rabbinos est controversia , r eliezer , & r. josue ; altero mundum in martio : altero in septembri contendente conditum esse . quod quia nobis scriptura non exprimit , tanquam curiosum relinquamus . mercet . if the question were asked indefinitely , whether the world began in the spring , the summer , the winter , or the autumn , the answer must be , that it began in all . for so soon as the sun set forth in its motion , the seasons immediately grew necessary to several positions of the sphere , so divided among the parts of the earth , that all had every one of these , and each one or other at the same time . gregorie de eris & epochis , c. . iulius scaliger saith , mundum primo vere uatum sapientes autumant , & credere par est . so the most part maintain , and for the best reasons . and if it were not otherwise evident , nature it self is very convincing , whole revolutions begin and end in the vernal aequinox ▪ id. ib. mundi , adeoque anni primi initium circa vernum aequinoctium fuisse non dubito . unde astronomi omnes coelestium motum initia à primo arietis puncto sumpserunt . haec opinio firmata est omnium scriptorum ecclesiasticorum consensu , atque veterum theologorum calculo comprobata . sims . paras . ad chron. cathol . c. . vide plura ibid. & voet. thes. de creatione partem secundam , p. , , , . * this is a kind of contradiction in logick , the matter was no matter , but true in divinity . nothing negatively , a thing that never had a being . * silvester . when we say god made the world out of nothing , our meaning is not , that nothing was the matter whereof the world was made : but only that it was the terminus à quo , non materia ex qua . god made some things immediately perfect , as the angels and highest heavens which were made the first day , other things he made by degrees , as the inferiour creatures . * bonitas rei creatae est illa perfectio , qua apia fit ad usum , cui inservit , amesius . haec bonitas duplex est , . generalis omnium creaturarum , viz. integritas & per●ectio omnium donorum & virium naturalium , quarum beneficio suas operationes exercere possunt conformiter ad divin●● voluntatem & ordinate ad proprios fines . . specialis , creaturae rationalis , angelorum & hominum ; qui donis supernaturalibus ornat● sunt , quae vocantur uno nomine sanctitas five imago dei. gen. . . the manner of gods producing all things , by the word of his mouth , he spake not so many audible words , let there be light , this word was nutus dei , an actual putting out of the will of god. mr pemble , ubi supr● . a that opinion of augustine , that god made all things in a moment , and distributed them into dayes , because of our better understonding , is exploded by all . although creation was done in a moment , in respect of the particular bodies severally considered , yet in respect of all , it was not perfected in an instant , but in the space of six dayes ; which spaces of dayes , note not a temporal succession of the same , but the order of divers works . some alledge , gen. . . but it is not unusual in the scripture to comprehend many dayes under the name of one . vide aquin. part . , quest. . artic. . b frstina lent● . magnitudo creaturarum ducit nos ad dei potentiam : ordo verò , & pulchritudo ad ejus sapientiam : bonitas autem , gubernatio atque conservatio , ad benignitatem . raymund . pug. adversus iud. parte . dist. . cap. . consectaries from creation in general . d albertus magnus , et ●● major discipulus , thomas aquinas . persuasum nobis cupiverunt ●on tam propositum aristoteli fuisse aeternitatem mundi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac invictis rationibus comprobare quam illud solùm ostendere , mundum non esse genitum , hoc est non incepisse per motum , quae philosophorum priorum sententia erat . vossius in thesibus de creatione . vide plura ibid. et hackwell apol. pag. , , . vide raymundi pugionem fidei part . . c. . jer. . . & . rom. . . he bounds the sea with his word only ; god instanceth in the work of creation to iob , to shew his power his wisdom shines in the exqui●ite workmanship , variety , order , and subordination of them one to the service of another . * man was magni●ied , in creation , in being made so excellent a. creature , psal. . . and in having so many excellent creatures made for him , psal. . , , , . luther in his comment upon magnificat relates a story of two bishops , that ●i●ing to the councel of constance , and espying by the way a poor countreyman weeping , turned toward him , asked him , why he wept , he answered , i weep to see this toad ( that lay upon the ground before him ) because i never blessed god sufficiently , for that he made me so beautiful a creature , and not so ugly as that toad , at which one of the cardinals admired , and said that speech of austins was true , surgunt indocti & coelum rapiunt , & nos cum doctrinis nostris sine corde , ecce ubi volutamur i● carne & sanguine ? but may it not be said of this speech ( though the intention were good ) what lactantius wittily saith of plato's thanking nature , that he was a man rather then a beast , a male rather then a female , a grecian rather then a barbarian , an athenian , and born in the times of socrates . ego planè contenderim , nunquam quicquam dictum esse in rebus humanis deliries . quasi vero si aut barbarus , aut mulier , aut asinus denique natus esset , idem ipse plato esset , ac non ipsum illud , quod natum suisset . lactant. div. instit. de fals . sapient . l. . there are special occasions when we should think of the works of creation . . when we are not affected with the majesty and glory of god , let us see his excellencies in the creatures , psal. . . . when we are haunted with the thoughts of atheism , the world could not make it self , that which is supported by another must needs be framed by another . . when we doubt of the promises of god , because of appearances to the contrary , isa. . . & . , . psal. . . . when our hearts doubt in respect of our provision , matth. . , . . when we would greaten the priviledges of our covenant-interest , ionah . . cor. . , . marks to try when we meditate fruitfully of the creatures : . then our hearts will be more apt to praise the lord , revel . . . . then the heart will be drawn off from the creatures to god. . there will be a greater fear of god , ier. . , . . there will be more love to god for all his kindnesse , and more obedience to him ; what interest hath the lord in you , who made you out of nothing , and sustains you by his providence ? and you will trust in him more . peter . . isa. . . a he that studies the creature much shal finde much of god , and of himself . some conceive isaac , gen. . . studied the book of the creatures . b aliis scripturae locis ap●rtiùs & expressiùs potest trinitas con●irmari & essicacius adversum iudaeos est pugnandum ne nos illis ridiculos praebeamus linguae corum imperiti● . mercer . in loc . ego cum calvino , mercero , & aliis , in ea re sentio , ex sola voce elohim terminationis pluralis , conjuncta cum verbo singulari , non posse solidum duci argumentum pro tanto mysterio , quia rationes allatae mibi videntur aliis adductis pro sententi● contraria praeponderare . etsi existimem laudandum esse pium illorum studium , qui aliter sentiunt , & ex hoc loco sic intellecto mysterium trinitatis probare conantur ; sed quia non agitur de intentione eorum , quam piam & bonam censemus , ver●●m de mosis proposito in hujus vocis usu , missa eorum intentione , rem ipsam in se spectantes , judicamus solidiora consectanda esse argumenta quam quae à vocula aut constructione aliqua grammatica deducuntur , quam iudaeis & haereticis proclive sit eludere , & quasi de re ipsa triumphata , ex taltum argumentorum refutatione gloriari . rivetus in loc . vide galatin . de arcanis cathol . verit . l. . c. . pha●us vet. test. sect. . capel . diatrib . de nomine elohim , c. . & . non puto argumentum esse admodum solid●m ; siquidem scripturae consuctudo id habere videtur , ut nomina illustrium personarum ponantur in numero multitudinis , licet verba retineant numerum singularem . quam consu●tudinem nos itali exparte imitamur , dum viris gravibus non dicimus , tu , sed vos : licet unum , non multos ●lloquamur . bellarm. de christo l. . c. . vide plura ibid. per coelos intelligendum esse statuitur omne quod in coelo supra lunam est : per terram verò , omne quod in terra infra lunam est , ita ut hisce duobus comprehendatur creatio universi mundi , menasseh ben israel problem . . de creatione . easdem habes voces hebraicas jer. . . vide heb. . picherellus in cosmopoeiam annot. it is questioned whether this light was spiritual or corporeal , a substance or accident . vide fulleri misc. sac . l . c the out-spread thing expansum in latine , estendue in french. c this made some hold that there were waters above the skies , as br●ntias saith , alledging that place , psal. . . the schoolmen understand it of the crystalline heaven . d mere. in gen. vide voss. ●c orig . & progres . idol . l. . c. . eccles. . . job . . & . . psal. . . gen. . . pallida luna pluit , rubicunda stat , alba serenat . rouge soir & blanc matin , cest le plaisir du pelerin . s●●● plinies nvtural hist. lib. . cap. . see iosephus , and luke . . c as at christs death , which eclipse dionysius areopagita , a great astronomer , beholding , and little knowing of christs death , cryed out , aut deus naturae patitur , aut mundi machina dissolvetur . f the beasts of the earth are here distinguished into three ranks . . cattel , that is , all tame and domestical beasts . . creeping things , wherby are understood those which have no feet . as serpents , or those which have but very short feet , as worms , ants. . beasts , whereby are understood all wilde beasts , which have their name from life in the hebrew . the jewish rabbins gather from gen. . . that the first man was both man and woman , both male and female , an hermophrodite . paget of talmud . alleg. cap. . all philosophy is in the first chapter of genesis ; basil , ambrose , zanchy , plotinus , have drawn discourses of philosophy hence . du bartas hath most excellently described the creation of the world in his week . ronsard being asked , what he thought of that book , answered wittily , mounsieur du bartas à plus fait en une sepmaine que je n'ay fait en toute ma vie : bartas hath done more in one week , then i have done in all my life . g among all geometrical figures , the sphaerical , or the round is the most perfect , & amongst all natural bodies , the heaven is the most excellent . it was therefore good reason the most beautiful body should have the most perfect and exquisite shape . mr pemble . h the earth it round but not precisely : there are hils like warts , and vallies like wrinkles in a mans body . exact roundnesse it not found in any body but the heavens . i how else could it contain the sun , moon & stars , in convenient distance from the earth , one from another . prov. . . the philosophers think that the highest heaven must be their primum mobile , because they finde no motion beyond , it is not necessary that every heaven must move . k mr greenhill on ezek. pag. . l bishop hall in his contemplations on the creation . vide vossium orig. & progress . idol . lib. . cap. . * vide fulleri miscellanea , lib. . cap. . insita à deo vis quae in scripturis saep● appellatur praeceptum domini est causa motus . m mr greenhill ubi supra . philosophers say , the heavens work up on inferiour bodies by three instruments , viz. l●●ht , motion , ●●iluence . the ancients speak of the musick of the s●heres , caused , as they conceived , by their circumvolution , audible as they affirmed , but not heard , or rather not discerned , because we heard it alwaies . philo saith it is not audible to us men , and the reason why god would not have it audible , he faith is , left men ravished with the sweetnesse of it , should give over all care and thought of worldly affairs . casaub. treatise of use and custome , p. . . a some say the orbs are contiguous each to other , and closely infold each other as the skins of an onyon contain one another ; and others think there is no such variety or multitude of orbes , but alone one first moveable , in which they conceive the fixed stars to be placed , and they think the planets move not in orbes but of themselves , as birds flie in the aire . b it is called the paradise of god , rev. . . c it is called by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is altogether shining , because of the great number of stars in it . the sanctum sanctorum was laid within with gold , a most glorious place , and the type of heaven . psal. . . there he alludes to gen. . . let there be a firmament or stretching forth . god made the heavens with as great ease as one can stretch out a curtain when it is folded up . anaxagoras , ●um ab ●o quaerer●tur , ●ujus rei causa natus esset , respondit , coeli ac solis v●●●●●i hanc vo●●m ●●●irantur omnes , ac philosopho dignam jud●cant . at ego hunc puto non invenientem quid responderet , esfudisse hoc passim , ne taccret quod quidem secum , si sapi●us suisset , commentatum , & meditatum habere debuit : quia si quis rationem sui neseiat , non homo sit quidem . sed putemus non ●o tempore dictum illud effusum . vid●amus in tribus verbis quot & quanta peccaverit : primum , quod omne hominis officium in solis oculi● posuit , nihil ad mentem reserens , sed ad corpus omnia , &c. lactant. divin . instit. l. . de falsa sapientia . consectaries f●om the angels . angel● non sunt praetermissi in illa prima rerunt creatione , sed significantur nomine coeli , aut etiam lucis . ideo autem vel praetermissi sunt , vel nominibus rerum corporalium significati . quia moses rudi populo loquebatur , qui nondum capere poterat incorpoream naturam . et si els fuiss●● expressum aliquas res esse super omnem naturam corporcam , fuisset eis occasio idololatriae , ad quam proni erant , & à qua moses ●os praecipuè revocare intendebat . aquin. prima parte quaest. . artic. . * quia moses ruditati se nostrae accommodare voluit , ideo quae altiora nostro captu erant praetermissis , ●a tantùm commemoravit quae sub oculis sunt . zanchius de symb. apost . ego mosen puto voluisse populo creationem rerum aspect abilium proponere , & nihil de invisibilibus dicer● , unde in toto sex dicrum opere ne unius quidem invisibilis creaturae mentionem fecit . mercerus in gen. . . ide● habet in caput secundum versum primum ; & idem habet par●us . vide menass . ben. isr. probl. . & . de creatione . vide aquia . partem primam quaest. ● . artic. . gen. ● . . job . . see sir kenelm digbies treatise of bodies , ch . . the german erde and the english earth as the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a base is the lowest part of a pill●r . nec circumfuso pendebat in acre tellus ponderibus librata suis. ovid . met . carpenter in his first book of geog. ch . . saith , the earths circular motion is probable . copernicus said , that the earth moved , and the heavens stood still . see more of this after about day and night . and in fullers miscel , sac. l. . c. . at terram ( quae immota in perpetuum manet ) locum mutare incongruum puto & rationi rect●e contrarium : non moror ingeniosa copernici commenta , quae nervosè convellit libert . fromondus in sua vesta ; ubi copernici , galilei , kepleri , moestlivi , lanbergii hortensii sophismata ad examen revocat , & suam terrae quietem restituit . barlow exercit. . aristotle would have earth-quakes to proceed from a spirit or vapour included in the bowels of the earth ( d. of his meteors ch . ) which finding no way to passe out , is enforced to turn back , and barred any passage out , seeks every corner : and while it labours to break open some place for going forth , it makes a tumultuous motion which is the earth-quake . it is . universal , which shakes the whole earth in every part , at least in the upper face , the cause whereof is not natural , but the immediate and miraculous power of god ; such a one happened at our saviours passion . . particular , that which is limited to some one or more particular places . what thunder is in the clouds , the earthquakeis in the earth . exod. . . numb . . ● . king. . , ● . * aqua , quasi ●qua , of the equal and plain face and superficies thereof , or as lactantius , quasi à qua ●ata sunt omnia , because hence all things are bred and nourished . because waters are either without motion , as in lakes , or of an uniform motion , as in rivers ; or divers , as in the sea ; the heathen ascribed a trident , or threefold scepter to neptune , their supposed sea-god . purchas . pilgrimage , l. . c. . sect . . lysimachu● ( in plutarchs apothegmes ) for great thirst yeelded up himself and his army , and being captive , when he drank , said he , o d●● , quam brevis voluptatis gratia ●e ●x r●ge feci ser●um . the qualities and use of the aire . act. . . fire is a most subtil element , most light , most hot , most simple , and immixt . therefore the persians worshipped fire as a god , the chaldeans adored ur , and the romans worshipped holy fire . vide vossium de orig . & progres . idol . l. . c. , , . job . . . bonaventure hath seven opinions , de quidditate luminis , it is an old saying , non constat ex lumine natur● quid sit natura luminis . see sir walter ral●gh's history of the world , l. . c. . sect. . if this light be not spiritual , it approacheth nearest unto spirituality : and if it have any corporality , then of all other the most subtil and pure ; for as it is of all things seen the most beautiful and of swiftest motion : so it is most necessary and beneficial . sir walter ralegh . it is a great paradox to think light to be a body , which yet is maintained by sir kenelme digby in his treatise of bodies . but that light should be a spiritual substance , is much more absurd , for how then should it be visible . vide aquin. partem primam quaest. . art. , , . consectaries . the eye cannot see any thing without a double light lumine innato , an inward light in the chrystalline humour of the eye . . lumine illato , an outward light in the aire , and on the object gen. . , . the day is in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle or tame ; because it is appointed for tame creatures , or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i desire , because it is to be desired . in latine it is dies à deo of god , as a divine thing . the night is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike , as in latine nox à nocendo of hurting . this incredible swiftnesse gave occasion to c●pernicus and others to conceive the globe of the earth did rather move , and the sun stand still . see dr. hackwels apologie , and carpen●ers geography . some think there is a greater probability the earth should move round once a day , then that the heavens should move with such an incredible swiftnesse , scarce compatible to any natural body . others deny it , grounding their opinion upon scripture , which affi●ms the earth to stand fast , so as it cannot be moved ; and upon sense , because we perceive it not to move : and lastly upon reasons drawn from things hurled up , and let f●ll upon the earth . mr. pemble in his brief introduction to geography , p. . vide wi●helmi langi de annis christi , l. . c. . the night easeth the burthen of the day ; and the day driveth away the terrour of the night . consectaries from day and night . night is the time of rest . sleep is the parenthesis of our troubles . psal. . . , , . spiritual blindnesse . sol exprobrat dormientem . erasm. esay . . the glory of the lord , that is , christ in the doctrine of the gospel : shall be revealed , that is , made publick and openly known : and all flesh shall see it , that is , men generally and universaliy in the far greater number , and in a manner all the nations , together , at one and the self same time . * meteora à loco , quia in sublimi regione pendent , brierwood . there are three sorts of meteors , one of fire , and hot , the other of ai●e or water , and cold , the other mingled . he sendeth snow like wooll . vapor est calidus & humidus , oriturque ex acre & aqua , exhalatio calida & sicca , oriturque ex igne & terra . zab. a like chesnuts or eggs breaking in the fire . b cum exhalatio calida & sicca in nubibus occurrit humidae & frigidae , illam violenta eruptione perrumpit , atque ex hac collisione fragor oritur qui tonitru dicitur , atque accen●io & inflammatio exhalationis , quae fulgur nominatur . arist . l. . meteor . c. . & . job . . sam. . . psal. per tot . & . . a winters thunder is a summers wonder . in autumn or spring are oftner meteors seen then in the summer and winter , except in such places where the summer and winter are of the temper of spring and autumn . job . . to . plutarch in the life of flaminius reporteth that there was such a noise made by the grecians after their liberty was restored , that the birds of the ai●e that flew over them were seen to fall down by reason that the aire divided by their ●●y , was made so thin , that there was no strength in it to bear them up , therefore the thunder must needs rarifie and make thin the aire ▪ if it be a great cloud it is called nubes , if but a little one , it is called nubecula , ab obnubendo , operiendo coelum . the clouds are called the bottles of heaven , iob . . the windows and flood-gates of heaven , gen. . . & mal. . . the fountains of the deep , prov. . . and the watery roof of gods chambers , psal. . . the pavilion , chariot , and treasure of the lord , psal. . . sam. . . swadling bands for the sea , iob . . the cloud is a thick & moist vapour drawn up from the earth by the heat of the sun to the middle region of the aire , and by the coldnesse there further thickened , so that it hangeth , until either the weight or some rosolution cause it to fall down . mr. perkins on jude . consectaries . job . . to 〈…〉 . job . . psal. . . psal. . . a great rain is called nimbus , small rain imber . amos . . b though all men should unite all their wits , purses and hands together , to make or to hinder one showr of rain , they are unable . rich men , great , wise men have not these waters at command : the lesse a creature can do to effect it , the more doth the greatnesse of god shine forth in it . in aegypt there is seldom rain , it is made fruitfull by the inundation of nilvs . in iudaea rain is not so frequent as with us . ierome saith , he never saw rain there in the moneths of iune and iuly : hence rain in harvest was there unusual , prov. . . sam. . . * as they do in the indies . verbum dei comparatur pluviae , deut. . . ideoque hebraei uno verbo jorah , & doctrinam , & pluviam efferunt . mollerus . thaumantis filiam dixere iridem ●oetae ; colores ejus tam exacti , ut vix artificis possit exprimere manus . confectaries from the rain and rain-bow job . , , . jam. . , . see gen. . . hos. . . valesius de sacra philosophia . the art of glasle-making is very highly valued in ve●●ce , for whosoever comes to be a master of that profession is reputed a gentleman , ipsa arte , for the art sake ; and it is not without reason , it being a rare kinde of knowledge and chymistry to transmute the dull bodies of dust and sand , for they are the only main ingredients , to such a diaphanous pellucid dainty body , as we see crystal-glasse is , which hath this property above gold and silver , to endure no poison . howel of venice , p. , . a lib. . ch . . * lib. . c. . b psal. . . & . . it is a dry and hot fume ascending upward , and beaten back again by the coldness of the middle region and some comes downward again sideling , with more or lesse violence , as the fume is larger or subtiller , and the cold more or lesse . ventus à violentia & vehementia nomen habet , quòd veniat abundè , & magna vi irruat in uaum aliquem locum . mag. ph. some think the angels cause the winds to blow , rev . . but that is but a conceit . prov. . amos . . ' the profit of the winde . dr fulk of meteors . it made adam tremble when god came in the winde . cor. . . matth. . . jer , . . * metalla , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , which is ingendered or bred about , or with some other thing , as gold about silver , and silver about brasse . pliny , lib. . chap. . metals naturally grow ( as some observe ) in lands most barren : nature recompensing the want of other things with these hidden treasures . purchas his pilgrimage , l. . c. . sect. . see more there . of metals gold is esteemed most precious , as most enduring both age and fire , and least subject to rust . latini uniones vocant , non quia nun quam duo simul reperiantur , ut solino proditum , & isidoro : verùm , quia , ut melius ait plinius , nulli duo reperiantur indiscreti . voss. de orig . & progress . idol . lib. . cap. . third dayes work . psal. . , . * it is called mare either from the latine amarum , or the chaldee marath fignifying also bitter , because the sea-water is bitter and salt . for the use of man and all other living creatures god made a separation of the earth and water , causing the water to sink down into huge hollow chanels prepared to receive it , that so the dry land might appear above it . we must consider the earth and waters , . absolutely , as they are elements and solid bodies , so the water hath the higher place , being ●●●n●er . . in respect of the superficies of either , so the superficies of the earth is higher . carpenters geography . if we campate the coasts and the nearest sea , then the land is higher then the sea : but if we compare the land and the main sea , then the sea is higher then the land , and therefore the sea is called altum , where ships flie faster to the shore then from it . nos vivimus in ipso mari , & sicut aquae diluvii qui●decim cubitis superiores fuerunt altissimis montibus ; ita etiam num oceanus superat terram trium ulnarum altitudine . sed quare non obruit nos ? quia deus posuit terminum mari . idem videre est in omnibus furoribus mundi tumultuantis adversus ecclesiam . lutherus in genes . . * carpenter in his second book of geography , cap. . saith the perpendicular height of the highest mountains seldome exceeds ten furlongs . see sir walter rawleighs history of the world , l. . c. . sect. . and purchas his pilgrimage , lib. . cap. . sect. . nothing is to be seen but snow at the top of the alpes , which hath lain there beyond the memory of man , and as some say , ever since the floud . raymunds mercurio italico , p. . * ins●●lae portiones terr , sunt o●●ano ●●n●lae ortus varia ha●ent principia . emersere quaedam ex mari , ac continenti av●lsae quaedam aggesta nonnullis ortum dedit materia . johnston . thaumatographia naturalis . duo maxima quae mari tribuuntur mira , sa●●c●o & reciprocatio . johnstoni thaumatographia naturalis . a●●●●alsedine quidem salum vocatur poetis ob amar●rem autem dictum est mare . na● & mare & amarus veniunt ab hebraeo ●●● quod notat amarum esse . vossius de origine & progress . idol . lib. . cap. . * it is called reciprocatio & aestus maris , because it is caused by a hot exhalation boyling in the sea , or because the sea suffers , as if it boiled again with heat . brierwood de meteoris . see purchas his pilgrimage , l. c. . sect. . vide voss. de orig & progres . idol . l. . c. . * lib. . cap. a see dr iorden of bathes , c. . purchas his pilgrimage , l. . c. . sect. . rivers are said to be ingendred in the hollow concavities of the earth , and derive both their birth and continual sustenance from the air ; which penetrating the open chinks of the earth , and being congea●ed by the extream cold of that element , dissolves into water , as the air in winter nights is melted in a pearly dew sticking on our glasse windows . * h●c est origo fontium & fluv●orum , ut salomon etiam apertius indicat , eccles. . . hoc tamen n●s●ivit doctus aristoteles , rerum naturalium diligentissimus indagator . foo●d in psal. , , , . dr halls contempl . it must be large to contain so many creatures . amos . . & . . psal. . . . , , , , . dr halls contempl . psal. . king. . . & . . consectaries from the se● . see the history of canutus in camb●en . the safety of this kingdom consists much in its wooden wals . our navy exceeds all others in the world in beauty , strength , and safety . * see plinics natural history , lib. . c. . he that carries his life in his hand must carry grace in his heart . docto. sibbs in his epistle to sir horatio vere prefixed before his bruised reed . qui nescit orare discat navigare . latini distribuunt plantas in tria genera , herbam , fruticem , & arborem . hebrai aliter in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mercerus in primum caput gen. . . voluit deus per primam germinationem terrae non modo pastui animantium , sed etiam immortalitati speciei consuluim . paraeus . * a poor man in kent mowing of peason did cut his leg with a sithe , wherein he made a wound to the bones , and withall very large and wide , and also with great effusion of bloud ; the poor man crept unto this herb , which he bruised with his hands , and tied a great quanity of it unto the wound with a piece of his shirt , which presently stanched the bleeding , and ceased the pain , insomuch that the poor man presently went to his dayes work again , and so did from day to day , without resting one day untill he was perfectly whole , &c. gerrards herbal book . chap. . of clowns wound-wort , or all-heal . job . , . ezek. . , . joel . . hag. . . gen. . , . vide mercer . in gen. . . before the floud both herbs & fruits of trees were so wholsome and good , as that man needed no other food , after it the earth was so corrupted by the inundation thereof , and mans body became so weakned , that he stood in need of more solid and nourishing meat . * gen. . , it is a carpet upon the earth to adorn and beautifie it . see rare things of a tree called coquo in doctor primrose on the sac. p. . and purchas his p●●grimage , l. . c. . pag. . . the palm is a famous tree which bringeth forth dates , and is so called because upon the top the boughs are thick and round , extending out like fingers , from whence it is called dactylus , that is , a finger . travels of the patriarks . rem mirandam . arist. in ● . problematum , & plutarch . in ● . sympofiacorum dicit . si supra palmae ( inquit ) arboris lignum magna pondera imponas , ac tam graviter urgeas ut magnitudo oneris susti●ere non queat , non deorsum palma cedit , nec infra flectitur , sed adversus pondus resurgit , & sursum nititur recurva●urque . aul. gel. noct. attic. lib. ● cap. . iosephus acosta writeth of a tree in america that on the one side being situated towards great hils , and on the other being exposed to the hot sun ; the one half of it flourisheth at one time of the year , and the other part at the opposite season . corollaries . * serunt arbores , quae prosint alteri saeculo . cicero . gen. . , . chron. . jer. . . deut. . . * sol ufitatissimè hebraeis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schemesh à ministrando ( quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schimme●ch ) quia dei minister in natura clarissimus : aliter à calor● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chammah . graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. splendore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; latinis sol , vel qui● solus ex omnibus ●ideribus est tantus , vel quia quum est exortus , obscuratis aliis solus appareat . martinius . see dr browns enquities , lib. . cap. . * non tam ad magnitudinem corporum , quàm splendoris eorum respexit moses , & ad popularem captum & aspectum , qui haec judicat esse maxima sydera in caelo juxta sensum . mercer . see doctor hackwels apology of gods providence , pag. , . . dominatur corporibus humidis ; as over women ( the brain ) sh●ll-sish . from the new moon to the full , all humours do encrease , and from the full to the new moon decrease again . to think that the brightnesse of the suns body above , doth drown o●● discerning o●●he lesser ligh●s , is a popular errour ; the sole impediment being that lustre , which by reflection doth spread about us from the face of the earth . sir henry wottons elem. of architect . part . . only god can number the stars , psal. . . it is impossible for man to number them , which god intimates to abraham , gen. . . cor. . . all stars are not primae magnitud●nis . corollaries . ethnici colebant solem & lunam prius quam alias creatur as terres●res : usque a●●● ut moses , deut . . notans duos sontes idololatriae , prius facit mentionem solis & lunae , deinde similitudiuem viri aut soemin● , a●t qua●rupedis , job . . ●er . . , . rainold . de lib. apoc. tom. . praelect . . sol ab antiquissimis , ut deorum maximus col●batur : nominaque jovis , saturni , martis , liberi , ari , osiridis , aliaque multa solem significarunt . qu● d● re macrobius l. . saturn . c. . voss. in maimon . de idol . c. . gen. . , , . * the fishes were appointed to encrease and multiply , and to fill the waters : the fowls were appointed to increase & multiply and flie in the air. plinies naturall history , l . c. . quidam hoc unum animal quam diu vivit , crescere arbitrantur . pliny l. . c. . naturalists write of the crocodile that it grows as long as it lives . scribunt humanum caputà crocodilo ob crassitiem ossis non posse devorari . cum vero persentiat medullam , hoc est , cerebrum cranio subesse , lacrymas in id effundere quarum vi suturae protinus dissipentar : inde medullam exsorberi à truculentissima bestia . abiere hinc in proverbium , lacrymae crocodili , quae non a commiseratione sed ab immanissima crudelitate proveniu●● . wendelinus de admirandis nili . c ▪ . vide plura ibid. &c. . plinies naturali history , l. . c. . id. ibid. iohnstoni thaum atographia . * pliny ibid. four acres long in the indian sea. idem l. . c. . amama antibarb . bib. l. . chamierus tom . l. . c. . plin. ib c. . ante omnia nihil velocius habent maria ut plerumque saliente transvolent vela navium . solinus c. . * pisces deus noluit sibi offerri , tum quod extra aquam non vivant ( nihil autem mortuum ex animalibus offerri sibi deus velit ) tum etiam quod ex serpentum genere cense●tur pisces : serpentum vero genus universum damnatum est à deo , proptereà quod per serpentem deceptus fuerit homo , fuitq● serpens organon diabelt , gen. . danaeus isag. christ. l. . c. . the orderly course of birds in breeding their young ones is most remarkable . after they have coupled they make their nest , they line it with mosse , straw , and feathers ; they lay their egges , they set upon them , they hatch them , they feed their young ones , and they teach them to fly t all which they do with so continuate and regular a method , as no man can direct or imagine a better . sir kenelm digbies treat . of bod. c. . job . . one cannot say of the phoenix being only one in the world , encrease and multiply , there were two of all creatures went into the atk , therefore there is no phoenix . aldrovandus and pliny . vide voss. de orig . & progres . idol . l. . c. . c job . , , , . lam. . . ier. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a she is somewhat like a hern having a long neck and feet . doctor twisse against doctor iackson . petronius arbiter & solinus call the stork pictatis cultricem . they count it there a happy omen for the stork to build in their houses . job . , , . see of the nightingales singing . pliny l. . of naturall history , c. . and famianus stradas pr●lusions . inter omnia infecta principatus apibus , & jure praecipua admiratio , solis ex eo genere hominum causa genitis : plin. nat. hist. l. . c. . nomen insectis datur ab incisuris , quas habent , quasi annulos . vossius de orig . & progres , idol . l. . when bees are most angry in swarming , cast but a little dust upon them , and they ar● presently quiet , and leave their humming . practise the fedulity of the bee , labour in thy calling : and the community of the bee , beleeve that thou art called to assist others : and the purity of the bee , which never settles upon any foul thing . d. donne on prov. . . see butler's history of bees . vide voss. de orig . & progres . idol . l. . c. ▪ de apum prudentia in fabricando alveari deque tota corum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * see plinies natural history , l. . c. . vide moufetum de insect is l. . corpora bello . objectant , pulchramque petunt per vulnera mortem . virg. . georg. corollaries . there are not known to be of beasts and creeping things above the number of kinds , probably there are not many nor great that are not known . plin. nat hist. l. . gesn. de animal . there are dive●s kindes of brute beasts differing in nature , qualities , figure , colour , quantity , voice . * utrum ea vox elephas ab eleph bos , a● verò potius ab alaph quod syris & ebraeis discere est , derivata sit , meritò dubites , adeò verisimi ▪ lis utraque sententia est ; nam quod primam attinet , in confesso est apud graecos & latinos , nobilitatam semper fais●● bovis pra ceteris terrestribus animantibus magnitudinem . ita credibile est , ebraeos , syros & phaenices cum hoc animal & mole & figuratione corporis ad bovem quàm proxime accedens primò vidissent , bovis nomine appellasse . quod ad alteram attinet , quis ignorat ea , quae de hujus belluae docilitate narrat plinius , l. c. . . . cicero epist. famil . . . & plena manu lipsius . centuria prima epist. . amama antibarb . bibl. l. . vide plin. hist. l. . the elephant is for growth and understanding , chiefest of unreasonable animals . they go two , sometimes three years with young , and havn extream torm●●●●● in their labour : they grow till fifteen , in that time mounting to . foot , yet lie down , dance , and prove very active . herberts trav. l. . plinies nat . hist. l. . c. . see camerar . hist. meditat . l. . c. . id. ib. plinies●●● ●●● . hist. l. . c. ● . a memorable story of the punishment of buggery . * topsell de quadrupedibus . * bucephalus signifieth an oxe head . vide vos . instit. orat . l. . c. . sect. . plin. nat . hist. l. . c. . l. . c. . aul. gel. noct. att. l. . c. . this horse is also celebrated by plutarch and q. curtius . a sir walter rawleigh . b hic est leo hospes hominis ; hic est homo medicus leo●is . see d. willet of the camell on lev. . quest . . the ape is so docible , that he will learn to play at chesse . see plin. nat . hist. l. . c. . vide plura de simia . voss. &c orig . & prog . idol . l. . c. . angelorum nomen graecum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est nuncius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunciare graecum nomen angeli , europaeae gentes ferè retinent , nisi quod id inflectart ad terminationem suam & galli id 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt ange , germani a in ● mutato engel . martinius de creatione . angeli ex ministerio quod regi suo praebent , nuncupantur . ludov. viv. de verit . fid. christ. l. ● . c. . that there are angels . omnes apparitiones veteris testamenti ad illam apparitionem ordinatae fuerunt , qua filius dei apparuit in carne . aquin. part . . quaest . . art . . a esse angelos vel h●●c l●quet , quòd sint in rerum natur● quae nullis possint adscri●i causis physicis , unde necesse est spiritus esse unde illa proficiscantur . tum etiam videtur ipse ordo universi id requirere ut sint angeli , nempe certum est naturam esse corpoream , & certum ●●em est mediam esse naturam , quae nempe partim corporea , partim incorporea sit ; consequens igitur est ●● sit natura quemadmodum m●re corporea , sic etiam merè incorporea . scriptura vero ●on probat esse angelos , quemadmodum neque probat ammam ●sse immortalem , sed hoc sumit . cameron ●om . . praelect . the peripaterick call them immaterial substances , intel●igences , abstracted and separated forms . the angels are material . . they are perfect effects , therefore must have all the four causes . . finite , therfore terminated in their essence : nothing terminates things but matter & form . barlow in hierons last farewell . zanchy & others hold otherwise . b col. . . & . . c angels are a mean betwixt god and man , as man was betwixt the angels and the beasts . god made the angels , psal. . . solus deus est ens per suam essentiam , omnia verò alia sunt entia per participationem ; omne autem quod est per participationem causatur ab eo quod est per essentiam ▪ sicut omne ignitum causatur ab igue : unde necesse est angelos esse cr●●tos . aquin. part ▪ . ● quaest. . artic. . qui apti essent ad generandum , eos non oporteb●t condi universos pariter , nam super●iua fuisset generandi facultas attributa . angeli , quibus gignere datum non erat , uno sunt vel●t partu editi . lud. viv. de veritate fidei christ ▪ l. . c. . their nature . an angel defined . wendelinus . d they are spirits , heb. . . glorious spirits , heb. ▪ . heavenly spirits , matth. . . spirits●u ●u . . for their nature or substane they are called spirits , for their property o● quality glorious , for their place or abode heavenly , for their continuance immortall . e the bread of the mighty , or angels food , not because they brought it , but because it was most pleasant , so that should angels need food , they could not feed on better . see rivet & willet on exod. . their faculties . matth. . . a angeli alas habere dicuntur propter velocitatem & celerem in cuncta discursum . hieron . in isa. . & vento alas quoque adfingunt ob candem causam . drus. in observ. sac. l. . c. . acts . . mark. . . the angels have not only cognitionem concreatam & infusam , but acq●●sitam say the schoolmen . b tum veteres patres , tum etiam doctores scholastici triplicèm cognitionem trib●●●nt angelis , ex patribus augustinus triplicem in angelis statuit rerum cognitionem : unam , qua res in verbo , in filio scilicet dei vident , alteram qua ●as cernunt in earum naturis : tertiam , qua cas norunt in suis mentibus , casmanni angelographia . ista necessitas quae scilicet ex suppositione sit optimè conspirat cum libertate . deus mundum creavit liberè , & tamen supposito dei decreto de mundo aute annorum millia condendo , necesse fuit ut deus mundum crearet , non tamen ut crearet necessariò sed liberè . sic proposito dei decreto de non frangendis ossibus christi , necesse fuit ut ab iis frangendis abstinerent milites romani , non tamen ut abstincrent necessariò sed libere ; nam proculdubio quàm libere fregerunt ossa latronum , tam libere abstiuebant à frangendis ossibus christi . twiss . contra corv. c. . sect. . gratia non ausert libertatem arbitrii , licet vera & physica operatione determinet arbitrium , sed potius libertatem illi ad bonum restituit & confirmat . dicimus enim determinare voluntatem ad bene agendum liberè . id. ibid. the terms definitivè & circumscriptivè being meer words , and on this occasion insignificant , passe only in latine , that the vanity of them may be concealed . for the circumscription of a thing , is nothing else but the determination or defining of its place ; and so both the terms of the distinction are the same . hobbes his leviathan , part . c. . but we must be content with those terms ( for want of better ) to distinguish between bodies and angels being in a place : though sanford de descensu christi ad inferos , l. . p. . cals it distinctionem nuperam , of a bodies being in a place circumscriptivè , the soul desinitivè , and god repletivè ; and saith he dare affirm hujus acuminis prorsus nihil cognitum fuisse ante scholasticorum tempora . isa. . they cry one to another , holy , holy , holy . vide aquin. part . . q. . art. , , , , mighty princes are attended with many followers . see job . . numerus lapsorum in scriptura non est desinitus . quod scholastici cum thoma definiunt ex , reg. . . plures angelos permansisse in gratia , quàm peccasse , parum soliditatis habet . voet. disput. de natura damon . there are degrees of them , col. . . rom. . . thes. . . some are named angels , some arch-angels , thes. . c that ancient and high soaring ( though counterfeit ) dionysius describes the hierarchy of angels , as exactly as if he had dwelt amongst them ▪ delivering unto us nine orders of them ▪ out of nine words , found partly in the old , partly in the new testament , and tels us the several natures , distinctions and properties of them all . master mede on zach. . . see more there . he that was rapt into the third heaven can tell us of thrones , dominions , principalities , angels and archangels , in that region of blessedness . we cannot be so simple as to think these to be but one classe of spirits , doubtlesse they are distinctions of divers orders ; but what their several ranks , offices , employments are , he were not more that could tell , then he bold that dare speak . i do verily beleeve there are divers orders of celestial spirits ▪ i beleeve they are not to be beleeved that dare to determine them ; especially when i see him that was rapt into the third heaven , varying the order of their places in his several mentions of them . compare ephes. . ● . with col. . . b. halls invis . world . l. . sect . d cartwright on ephes. . . in his annotat. on the rhem. test. quatuor iis vocabulis thronorum , dominationum , principatuura , & potestatum , apostolus complexus est universam caelestem societatem . quid inter se dictant quaetuor illa vocabula dicant qui possunt , si tamen possunt probare quae dicunt , ego me ista ignorare confiteor . august . enchirid. ad laurent c. . vide aquin. part . q. . artic. , , , , , , . cameron tom . . praelect . e they are called thrones ( saith a school man ) because they do attend on the throne of god. they love themselves and one another , ●● the creatures , yet they love god above all . angelus deum p●●●quam se diligit . aquinas ▪ their happiness consists in ●●sione & dilectione ●●● . heb. . . the angels are next to christ in ruling the visible world , and therefore called shinan in the hebrew , dan. . . next to the first ; and principalities and powers in the greek , col. . . that is , chief governours next to christ in reference to all the creation beside . lockier on col. ● . . psalm . . . exod. . . gen. . . matth. . . joh. . act. . they are present at our assemblies , eph. . mysteries are made known to them , and the woman must be covered because of the angels . * an angel defeated scnacheribs army . revel . . a m● . bayly on zach. . . p. . see doctor preston on prayer . origenes angelos docet invo●andos cer●amque inv●●uionis formulam pras●ribit . homil. in eze●h . erant ex iudaei● , qui cum docerent legem , angelos colendos asserent , quippe qui d●cerent legem per a●gelos esse traditam . apostolus ad col●ssenses sccundo reprehendit ●orum impictatem , rainold . de lib. apoc. christiani veteres , & seorsim , & juncta , & prose singuli , & alii pro aliis , deum precabantur ; mutuò etiam , ut id sier●t , rogabant ; verùm quem pr●sentem nescirent , srve angelus , sive anima for●t defuncti , minimè invocabant : quia de cujus praesentia non constaret , cu● cum sidu●ia auditionis , ut de extuditione nihil dream , minimè invocare auderent : praesertim cùm cjus rei in scripturis nec prae●●ptum haberent ne● ex●mplum . vossius de orig. & progres . dol . l. . part● altera c. . vide plura ibid. b cultus sratern● soci●tatis . c rhem. ann●● . in apoc. . s●● mr. car●w . rej●ynd . to the marqu●sse o● worc●ster , p. , , , , . there were a sort of hereticks called angelici , who professing true christianity and detestation of idolatry , ( as having learned that god only is to be worshipped properly ) yet reserved a certain kinde of adora●ion to the blessed angels . ang●lici vocati quia angelos colunt . i sid orig. in l. . c. . scriptura piis tantum angel●rum custod●●m & ministerium attribuit , psal. . . heb. . . impiis non item . imò plures angelos indefinitè circ● p●os excubar● docet , non umum , psal. . . spanhemius . matth. . . undeconcludunt tum patres tum ●cholastici , singulis pueris , atque adultis etiam certos angelos esse attributos . sic interpretati sunt bunc locum chrysostomus , angustinus , hieronymus & alii , casm●nnus . it is greater both dignity and benefit , that every one of the faithfull have many angels appointed by the lord for his guard , whereof the proof is manifest , psal. . . & . . an host of angels pitch th●ir ten●s round about them . as many reprobate angels seek the destruction of one only man , mark . . & . so the lord encount●eth them by a number of his elect angels cartwright . magister sent ▪ a●t , unum quemque habere ad sui custodiam unum bonum angelum , & unum malum ad exer●itium . i●st quidem antiqua ista sententia , verum hanc sententiam scripture non tradunt ; manavit hic error ex somniis rabbinorum rainold . de lib. apoc. luke . . that is , some angel which god hath sent for his deliverance . mr. dering on heb. . ult . see mr. cartw. rejoynd . to the marq. of worcester , p. , , . singulis hominibus singuli angeli ad custodiam deputantur , quia angelorum custodia est quaedam executio divine providentiae circa homines . aquinas part . . quaest. . artic. . vide etiam artic. . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see the last large annotations . 〈…〉 might be a mistake of the ●●anscribers to ●●uble the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for if it were read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the sense be , women in publike assemblies must wear a vail , by reason of the companies of the young men there present ; it would be no ill exchange for the losse of a letter , to make so probable , so clear a sense of the place . dr. taylor 's liberty of prophesying , sect. . tertullianus de velandis virginibus , c. . mulier●s velandas ait propter angelos ▪ ne ipsarum forma illecebra illis sit ad libidinem . fuit e●im veterum quorundam ea absurdissima sententia , viz. angelos amore mulierum corruptos caelo occi●isse . vide tertull. de habitu muli●bri , c. . justin martyr orat. ad gentes . lactant. institut . l. . c. . ortus hujus erroris est ex gen. . . viderunt filii dei filias hominum & ingr●ssi sunt ad cos , ubi per silios dei intelligebant angelos . vide august . de civitate dei , l. . c. . cyril contra ju●●an . l ▪ . ● unicus , quod sciam , ex veteribus ambrosius , & ex nostris unicus beza , angelos exponunt , sacerdotes , s●u pastores ecclesie , rectissime omnes alii , tum veteres , tum recentes , intelligunt ipsos angelos , eosque bonos ac sanctos . laurentius . mal. . . revel . . . ● beza in loc . ministers ( saith laurentius ) are not any where in the scripture called angels absolutely , but alwaies with addition . j●nius negat dari per angelos sel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem , inter angelos . vide grotium & aquin. part . , . quast . . art . jun. paral. l. ● . par . . ipse deus locatus est immediatè ad mosem praesentibus ac testibus angelis , laurentius . see willet on exod. . . ●u ▪ ●st . ordination is put for ministration . ● mr. palm●r and mr. caudery of the christian sabhath , part . ▪ c. . h grotius & rivet & d. whits say , god spake not immediatly but by an angel. see psal. . . dan. . . i cartwright on the rhem. test. interprets it of christ. see m. perkins on iude. michael apud patres & rabbinos est è numero angelorum ; apud magos , daemonum : in scriptur â verò arbitror esse ipsum iesum , dominum nostrum ; idque satis patere mihi videtur , tum ex nomine ipso , cùm ex iis quae de eo reseruntur . primum enim nihil apud hebraeos vox haec sonat plusquàm , quis sicut deus ? atqui non est verisimile , ut nomen hoc tribuatur alii , quam illi , qui & ipse deus est . deinde dan. . mentio sit hujus michaelis , voc●●urque princeps magnus , qui stat à populo dei contra perditos & impios ecclesiae hostes . huc accedunt ca quae reseruntur à zacharia c. . unde iudae verba sumpta esse videntur : ibi enim angelus ille , qui causam agit iosuae summi pontificis , dicitur iehovah , quod nomen , ut omnes sciunt , nulli angelorum vel homini tribuitur , sed solius dei est proprium . croius in conject . apud hebraeos , graecos , & latinos veteres populus convocabatur classic● . ad id exemplum , cùm deus homines convocat , dicitur id facer● per tubam , psal. . . isa. . . jer. . . & . . & . . os. . . joel . . zach. . . idem in apocalypsi , in omnibus dei judiciis dantur angelis tubae , quia vero hoc judicium omnium est ut postremum , ita maximum atque generalissimum , i●o● hic iuba datur , non angelo , sed ali●ui angelorum principi , qualis michael dan. . . grotius in loc . k angels are the best creatures , yet they are mutable creatures , they were created blessed ( as the schools determine ) . with a natural blessednesse , not with a supern●●●●● , which consists , in the vision of god , for then they had never fallen . the good angels indeed have obtained by christ a supernatural blessednesse , though he be not a redeemer , yet he is a confirmer , a supporter of the holy angels . in reference whereunto he is called the head of all things , eph. . . & . . col. . . and that last place is not to be ●estrained to men , but takes in all things both in heaven and earth . mr. caryl on ●ob . ● . as christ is to us medium reconciliationis , ●o he is to ●●e angels medium confirmationis & clevationis say the schoolmen . col. . . a head notes eminentiam . in ordine naturae , as christ was man he was below them , in ordine gratiae he was above them . ● . influxum . . gu●ernationem . l in bono confirmatio non tollit bonorum angelorum liberum arbitrium . bernardus triplicem ostendit è sacris literis libertatem , quarum unam vocat libertatem à peccato , cor. . . alteram vocat libertatem à miscria , rom. . , . tertiam appellat libertatem à necessitate , hoc est , à coactione ; necessitas enim hic non opponitur voluntario , sed coactioni . ca●mannus . the standing of the angels and saints in heaven consists in manuto●entia perpetui infiuxus b●ati●i●i , say the schoolmen . wheresoever the good angels are ( though imployed about the affairs of this lower world ) yet do they still see and enjoy the vision of god , bishop h●lls invis . world , l. . sect. . con●ect●ries from angels let us not by our ill carriage thrust away our guard . one angel would quickly destroy all the wicked if god should charge him to do it . see elton on colos. . and cameron on act. . objectant nobis iudaei , quod saducaei libros mosaicos agnoscerent pro divinis , ubi saepius commemoratur , ut angeli apparuerint . verùm verisimile mihi sit saducaeos eludere haec solitos : cujus ratio nunc gemina occurrit . una est , ut per eas non aliud intellexerint , quàm qualitates à deo product as in imaginatione ejus , quem de re aliqua velit edocere . altera est , ut putarint deum producere spiritus , quando eorum opera uti velit , post●a eos dest●uere , ac producere quidem separand● quiddam ab anima mundana , quod postea redeat in naturam generalem . voss. de orig. & progres . idol . l. part altera . c. . m superbi sunt nec noverunt moysis sententiam , sed amant suam ; non quia vera est , sed quia sua est . aug. confess . l. . c. . they have a glory which flows from their own obedience as they stood in integrity , and an additionall glory , as they have received a commission from christ to be the saints guardians , heb. . . some angels fell from god , john . . pet. . . jude . n there is but one word ( dajiva ) in the syriack for the raven , ink , and the devil , because commonly he appears to men in some black and terrible shape . weemes . o quia civitatem accaron invocatus à civibus , à muscis liberarat . cornel. à lap. they have figurative names likewise in the scripture , as lion , scrpent , dragon , the accuser of the brethren . it is written in the law of mahomet , that god created the angels of the light , and the devils of the flame . dr. stoughtons happinesse of peace . he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one , matth. . . which notes a special wickednesse . god is called by the prophets in the old testament the holy one , because he is infinitely and altogether holy ; so the devil because he hath the most wicked nature is called the wicked one . . they fell of themselves and made themselves wicked . . they persist in their wickedness , joh. . . . they labour to make others wicked like themselves , they are wicked subjective & effectivè . p verisimile est ex superbia daemones esse lapsos , quod filium dei contempserunt , & se ei voluerunt anteferre , lutherus in primii cap. gen. . doctor ames . q downam . mr. ball. r mr. caryl on job . . some bring that place , isa. . . that is literally meant of the assyrian king. it is probable the devils sin was pride , seeing man was enticed to offend with an argument drawn from the promise of excellency , gen. . , . vide voet. disputat . de natura & operationibus daemonum . diabolus volint se parificasse deo is peter lombards expression . austin saith the sin of the angels was quod ab illo qui summè est ▪ aversi , ad scipsos conversi sunt . the devil would not yield to this , that the second person of t●●nity for the salvation of mankinde , should become flesh , and that in him the nature should be advanced above that of angels . bishop down . of justif. c. . some say his sin was envy , but that rather followed and was a kinde of punishment : post peccatum superbiae consecutum est in angelo peccante malum invidiae , secundùm quod de bonum hominis doluit , & etiam de excellentia divina . aquinas parte ▪ q. . art . he is called the envious man ; he envied . that mankinde should be restored , when they were cast off . . that the nature of man should be taken into glorious union with the son of god , and that thereby the image of god should be repaired . s some collect from joh. . that the devils fell the first day . see mat. . . rev. . . & . . t hoc est angelis casus , quod est hominibus , mors . damascen . four things aggravate the devils first sin . . if we consider their nature , they were spirits , spiritual substances , and so had the greater power and advantage against sin , they might more easily have kept themselves pure , because their natures were so simple , a great deal of the power of mans temptation rose f●●m the flesh , the fruit was beautifull to look on and pleasant to the taste . . they sinned no● having any tempter or soliciter without ; there was no tempter till they themselves became tempters , therefore they fell by the meer freeness of their will , every sin the more it hath of will in it the greater it is . . they were indued with a great deal of knowledge , and so sin●d against more light . . they were highly exalted above man in their creation . the angels are not by propagation one from another , but were created all at once , so that of them some might fall and others stand , but men descend by generation from one stock or root , and therefore the first man falling and corrupting his nature , derived to all his posterity a sinfull nature . vide amesii medullam . l. . c. . his malice is against all mankinde , but especially against the saints , gen. . . rev. . . . because god hath set his love upon them . . because they are members of christ , his kingdom was set up in opposition to satans . . because they bear the image of god. . they conquer him here , and shall judge him hereafter . hence the devil is compared to a serpent , what subtilty did he shew in beguiling of eve. leonem agit & saevit , draconem agit & fallit . diabolus metuendus magis cum fallit quam cum saevit . aug. the strength of a temptation lies in the repetition of the motion . luther was so often tempted to self-murther that he durst do nothing but repeat the commandment , thou shalt not kill . he tempts first by inward suggestions , for being a spirit he hath communion with our souls and can dart thoughts into us , so he filled the heart of iudas . . by outward objects , he hath one temptation for the proud , another for the timerous . he tempts us , . from duties , as unseasonable and unfit . . in duties , ezek. . , , & . latter end . . by duties , to rest upon them , prov. . . bonaventure reckons up six kindes of satans temptations . . those which are so sudden that they do judicium rationis praevenire . . they are often so secret that one cannot spy out where the temptation lies , they do subterfugere rationem . . some of his temptations are so impetuous that they do vires transcendere . . they are importunate in respect of their continuance . . the way is so dark that misery and transgression lie at the door . . those fraudulent temptations wherein he prevails over us to be our own tempters . the saints may yet be comforted , . that a restraint is put on satan in all his temptations , cor. . . . they shall tend to the increase of their graces ; satans temptations and accusations increased iobs graces . . they have experience of the power of christ within them ; experimentall knowledge is knowledge upon trial , cor. . . . hereby they know the power of christs intercession , luk. . , . and their own prayers , rev. . , . . this quickens their wisdom and watchfulnesse , pet. . . . his temptations and accusations shall increase their glory hereafter . a the devi's power is not a physical but a moral power only , that is , by suggestions and temptations from sutable objects . astutiam suadendi , non potentiam cogendi habet diabolus . austin psal. . . & . . the devil is magnipotent but not omnipotent , saith luther . daemones n●● possunt quicquam crea●e , sed pos●unt cr●ata spec●● tenus muta●● . qu●ma●modum docet augustinus de ●●●it . dei lib. . cap. . et ex co theologi scholasticique uno consensu . rainold . de lib. apoc. * they are so . ratione causae , they proceed from the devil who is the father of lies . . ratione formae in manner of working , they are but delusions . . ratione sinis . vide aquin. part . . quaest. . artic. . & quaest. . art. . the schoolmen say the angels ( if god would suffer them ) could tear the fabrick of heaven and earth in pieces . the devil is . a creature . . a chained creature . . a cursed creature . . a conquered creature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cameron saith paul was beaten black and blew by some angel of satan . see my annot , in loc . quocunque volitant gehe●nam & cat●nam suam portant , say the schoolmen . respectu culpae suae , their proper place hell , respectu exercitationis humanae , they have their principality in the air , saith aquinas . interpretes recentiores paulum metapboricè dicunt in aere daemones collocasse : quasi hostes è loco superiori cervi●ibus nostris imminentes , ut reddamur cautiores . sanfordus de descensu christi ad inferos , lib. . pag. . in p●nam suam , inquit bernardus , in canti● . ●●rm . . diabolus locum in aere isto medium in●●r coelum & terram sortitus est , scili●et ut videat & invideat . they that go to hell shall finde the fire no metaphor , b. bilsons full redemption of mankinde by the death of christ , p. . vide sanford . de descensu christi ad inferos , p , , &c. nobis certum , ignis & flammarum in inferno nihil esse nisi metaphoricum , & pueriliter nugari quicunque corporea , sive ●●terialia sunt imaginati . chamierus tom . . lib. . cap . aquinas supplem . part . . quaest. . artic. . holds it to be co●poreal , yet ibid. art. . he holds the worm to be metaphorical . * these daemoniacks mentioned in scripture were no other then such as we call mad-men ; and lunaticks , as appears by iohn . . matth. . . compared with luke . mr mede on john . . m● elton on the tenth commandment gives two rules to know . if the temptations ●e against the light of nature corrupted , as for one to kil a parent without any cause . . blasphemo●s thoughts , gen. . . tim. . . sam. . cor. . . tentare est propriè experimentum sumere de aliquo diabolus semper tentat ut noceat in peccatum praecipitando , & secundum hoc dicitur proprium officium ejus tentare . aquinas part . . quaest. . arti● . . it seems to be taken from sam. . . * rom. . . gal. . . satanae tradi idem est atque ex ecclesia ( extra quam regnat satan ) ejectum declarari quempiam , non tanquam apud satanam permansurum , & cum eo periturum , sed contra ut miserrimi sui status sensu permotus , resipis●at : at que ita carne abolita quae antea ipsi dominabatur , spiritus superior evadat , ut ita salvus fiat . beza de excommunicatione . spectrorum vox est à veteri verbo specio , h●c est , video , unde species , item speculum , composita item inspicio , conspicio , alia . graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur mat. . . & marc. . graecanicam vocem vulgatam retin●it interpres : sed spectrum praetulit erasmus . vossius de orig . & progros . idol . lib. . parte altera , cap. . agrippa hoc ipso exemplo pythoniss●e samuelem e●ocantis consir●●are conatur , posse spiritus fanctorum arte magica evocari . rainol . de lib. apoc. tom . . c. . vide plura ibid. ' as yesterday is put for the time past , though long ago , gen. . . exod. . . josh. . , , so to morrow is put for the time to come , not the next day only , exo. . . mat. . . * isa. . . rev. . . that it was not samuel himself which appeared , but the witches familiar spirit in his likenesse : these reasons prevail with me , . neither by witches nor devils could the souls of the saints be commanded , or disquieted from their places , when they are in rest and peace . . we are assured by the doctrine of our saviour , luk. . that god will send none from the dead to instruct the living . . that which appeared received adoration at sauls hands , which the angel refused at st iohns , revel . . and the soul of samuel neither might nor would have accepted . . saul forsaken of god could not after death rest in the same place with samuel the elect and approved servant of god. lastly , the fathers do for the most part resolve it was an illusion of satan to st●ike saul into desperation . bishop bilsons redempt . of mankinde , &c. pag. , . luk. . willet . in loc . bellarm. de purg l. . c. . vi●e illum de christolib . . c. . bellarm. de purg . l. . c. . scriptura deos appellat qui nihil minus erant , cor. . ideò quòd gentiles crederent deos esse , & ut deos ipsos venerabantur . ita scriptura diabolum samuelem vocat , ideo quod saul illum samuelem esse putaret . lavater de spectris , part . . cap. . gen. . . & . . corollaries . the devils have an angelical nature , therefore are more dangerous adversaries . . they are more spiritual . . undiscernable , he discerns us , but we cannot discern him , luk. . . . they are very agile , swift in motion , ps●l . . . act unweariedly , iob. 〈…〉 . . terrible . . potent , ephes. . . pet. . . per caliginem intelligunt nonnulli miserimam & horroris plenam vitae conditionem , sumpta translatione à facinorosis damnatis , qui in carceris pedore retinentur constricti , dum ad ultimum judicium protrahantur . casmanni angelographia . john . , . persisting in sin makes one like the devil . humanum est errare , in error● perseverar● diabelicum . perkins on heb. . cor. . . a vocabulum homo est duarum substantiarum fibula . tertullian . man was made last , because he was worthiest , the soul was inspired last , because yet more noble . dr halls contempl. of paradise . man was created after gods image . . to awe the creature , whose soveraign he was . . that he might acknowledge god to be his lord , and do him homage , and that god and he might delight in each other : ad imaginem ac similitudinem , id est , imaginem valdè similem . eman. sa ad loc . significatur absoluta similitudo utraque voce , qua quid sit ita effectum ad exemplar alterius , ut proximè ad illud accedat , & quam maximè exprimat ac referat , ut in co agnoscas illud ipsum archetypon ad cujus effigiem sit factum . mercer . in loc . cum ibi sermo fiat in numero plurali faciamus , sunt multi thecologi , qui angelos ideo convocatos esse dicant , non ut consulat illos , cùm nemo fit tam rudis , qui 〈…〉 consilio , sed ut indicaret velle se efficere longè nobilissimam illam creaturam . aut voluit forsan deus 〈…〉 tudinem ostendere . menass . ben isr. de fragilitate humana , sect. . quoniam haec duo synonimicè pro ●odem usurpantur , verto , ad imaginem sive similitudinem nostram . quod autem ejusdem sint significationis , ne quis in his vane philosophetur , nimium liquet ex eo quod proximè in repetitione , & cap. . . infra tantum dicitur imò & repetetur , ad imaginem dei , ut & col. . ● . picherellus in cosmopoeiam annotat. vide molin e●odat . gravis . quaest. ● . de dei imagine . the schoolmen make images and similitudes divers ; and again they distinguish between imaginem dei and ad imaginem dei. vide aquin. parte . quaest. . art. . & . et bellarm. de gratia primi hominis , cap. . * quamvis imago propriè resideat in anima , tamen ratione animae totus homo rectè dicitur conditus ●d imaginem dei. scriptura non dicit gen. . . factam esse animam ad imaginem dei , sed factum esse hominem . bellarm. de amiss . grat. l. . c. . verily either my eyes be dim , or there is not much set down in precise terms , wherein adam his perfection did consist . the image of god is that high perfection of whole adam , and the integrity of all the powers both o● his soul and body , and that conformity that he had with god his archetypus . dr hampton on gen. . . this was a great cōtroversie between hierom and augustine . an anima sit ex traduce , an immortalis ? hierom held the immediate creation of it , and this is most suitable to the perfection and simplicity of the soul. austin did at least incline to the later , that it is by propagation . that of zech. . . & heb. . makes it the more probable opinion , that it is by immediate creation , and for that of original sinne , the soul is created as part of man , & ●o justly deprived of that original excellency . bishop lake on ps. . . see num. . . ps. . . isa . . etiamst fuerint nonnulli apud ethnicos qui putarint animam esse mortalem , epicuri de grege porci , qui animam dixit sui da●am pro sale ne putr●sc●r●t : tamen omnes paulò saniores , & agnoverunt animae immortalitatem , & ●irmissimis documentis stabilire sunt cona●● . rainold . de lib. apoc●om ●om . praelect . . illud autem maximum argumentum immortalitatis est , quòd deum solus homo agnoscit . in mutis nulla suspicio religionis , quia terrena prospiciunt . homo ideo rectus coelum aspicit , ut deum quaerat . an potest igitur non esse immortalis , qui immortalem desiderat . lactant. divin . institut . e●it . * imago divinae sapientiae in intellectu effulsit , imago bonitatis , man●uctu●●nis , tolerantiae in ejus animo , imago charitatis & misericordiae in cordis affectibus , imago justitiae sanctitatis & puritatis divinae in voluntate ; imago comitatis , benignitatis & veritatis in gestibus & verbis , & imago divinae potentiae in dominio concesso super omnia animalia . rivetus . see mr burgess on tim. . . lect. . p. , , , , . adam was by his natural frame and disposition apt and ●it to know , do , and forbear all that god would have him know , do and forbear , gen. . . os homini sub●ime dedit , &c. man only hath a hand , which is the instrument of instruments . all other creatures but man have only four muscles , one to turn downwards , another to hold forwards , a third to the right hand , a fourth to the left : only man hath a fifth muscle in his eye to roll it up to god. columb . de re anatom . god hath shewed admirable power and wisdom in the countenances of men and women , in that within little more then the compasse of an hand breadth , he hath made such variety , as that among millions of millions , there are none either much unlike or absolutely like in all lineaments , and also in the variety of voices . see s ● walter rawleighs ghost , l. . c. . mr. ross his arcan● microcosmi . * cum primis verò jobus & regius psaltes stupendum illud conceptionis , ●ormationis ac nutritionis in utero miraculum accuratiùs expendiss● videntur , unde verbis admodum emphaticis , de eo loquuntur , job . , , , ● , . psaltes ps. . . gerh. loc . commun . de conjugio . vide illum ibid. verba hebraea optimè , c. . explicantem . dr. clerk. b adam ab adamah , hom● ab humo . nobilissimis creaturis , & inter eas homini , vilissima nomina deus imposuit , tanquam fraena superbiae , & humilitatis documenta . sic & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homo ab adama , id est , humo . sunt quidem & alia animantia ab humo , sed quia non indigent istis documentis , nec capiunt , adeo ab humo non sunt denominata . amama . experienti● docet multò excellentius in statu innocentiae habuisse hominem hanc potentiam , quam in statu peccati . tunc subjectio animalium erga hominem fuisset perfecta , quae nunc difficilis est , & non obtinetur nisi adhibita cura maxima & assiduo labore sunt enim quaedam animalia fera & indomita , quae nunquam cicurantur . vide gen. . . uno verbo imò nutu etiam ursos & leones fugasset adam . hodiè habemus quidem defensionem , sed planè horribilem . opus enim est ad eam gladiis , hastis , bombardis , muris , sepibus , fossis , & tamen vix possumus cum nostris in tuto esse , luth , loc . commun . . ●lass . loc . . ●ide 〈◊〉 de gratia primi hominis c. . et aquin. part . . qu. . art . . affirmativam sententiam tu●●ntur evangeli● contra pontisi●ios . vide bellarm. de gratia primi hominis cap. . & , , . rivet . exercit . . in gen. . scholastici disputant , quod justitia originalis non fuerit co●●aturalis , sed c●● ornatus quidam additus homini , tanquam donum : ut si quis f●rmose p●●ll● coronam imponat , corona certè non est pars virginis naturae , sed quoddam separatum à natura , quod ab extra accedit , & sine violation● naturae potest ●●erum a●imi . quare disputant de homine & daemonibus , quod etsi originalem justitiam amiserint , tamen naturalia pura manserint , sicut initio condita sunt . sed haec sententia quia peccatum originis extenuat , ceu venenum ●ugienda est . quin haec statuimus , justitiam non fuisse quoddam donum , quod ab extra accederet , sed fuisse verè naturalem , ita ut natura adae esset diligere deum , credere deo , agnoscere deum . luth. loc . commun . . classis loc . . see sir walter rawl●igh in the history of the world , pag. . multi quia locum à m●se hic descriptum reperire nusquam potu●runt , ●●●tum , arbores , ●●●mina , aquas , & omnia haec in allegorias transform trunt , qued rectè august . re●ellit , quamvis & ipse se idem sensisse fateatur . alii eodem decepti errore paradisum sinxerunt proximè sphaeram lunae id aëre suspensum . paraeus in loc . vide bellarm. de gratia primi hominis , cap. . & . mihi dubium non est , terram canaan fuisse delicias totius orbis terrarum , itaque facile illis accedo , qui eo in loco fuisse ante diluvium paradisum putant . solus ille locus est , in quo postea deus voluit ecclesiam & populum suum esse . luth. in gen. . as the scripture borroweth the term of tartarus from the heathen , pet. . . so it is thought by tertullian and gregory nazianzen that the heathens took the ground of their elysian fields from the scripture-paradise . it is certain that paradise was near or about mesopotamia and babylonia , as besides the consent of the best writers , the rivers tigris & euphrates which compasse mesopotamia , and which watered the garden , do infallibly demonstrate . dr crak . defence of constant. c. * de gratia primi hominis , c. . & . see kellets miscel. l. . c. . * paraeus in gen. . . a the poets from the tree of life took their nectar ; and ambrosia , nectar , signifieth making young , and ambrosia immortality : therefore they are said to be the meat and drink of the gods . paraeus . arbor scientiae boni & mali sic nominata propter eventum futurum : quia post ejus esum homo per experimentum poenae didicit , quid interesset inter obedientiae bonum & inobedientiae malum , aquin. part . . quaest. . artic. . hanc arborem hoc nomine à deo appellatam non legimus : sed ab eventu moses appellavit : quo adamus & heva , si ex hujus fructu comedissent , aeternum erant victuri , c. . . infra . picherel . in cosmop . annotat. corollaries from gods goodnesse to man in his creation . . it serves to blame mankinde for his wonderful naughtinesse in striving against god , who hath bestowed so great and undeserved benefits upon him . . let us seriously consider of our selves and of our making , that we may come to a due knowledge of god , of our selves . one saith , the soul is not altogether immaterial , for what hath accidents , hath matter , nothing but that is the subject of accidents . . what is finite is material : seeing sinitenesse is the attribute of matter by which it is contained within its own limits : but it subsists , lives and works , being separated from the body , therefore it is immaterial . vide raymundi pugionem adversus iudaeos , part . . c. . it is a strange impudence in the author of the leviathan ( whose ignorance in divinity cont●steth with his presumption , and i know not which may get the victory ) to deny eternity of torments unto the damned , by wresting the expresse words of scripture , and rejecting the general consent of the whole church . but i must confesse this assertion is sutable to another of his abominable principles , that the rational soul hath no subsistence out of the body , so that herein he is consentaneous to himself , though opposite to all the world besides , denying what hath been generally received , as well by the choisest philosophers in the school of nature , as by christians in the school of grace . these are doctrines well agreeing to the title of his treatise , the kingdome of darknesse . master samwaies his devotion digested , pag. , . moses affirmeth gen. . that god rested from all the works which he had made , that is , from creating new species , but he creates individua daily , and both governs and preservesthem , and the species or kinds of things already made , ioh. . . requies dupliciter accipitur , uno modo pro cessatione ab operibus . alio modo pro impletione desiderii . et utroquo modo dicitur deus requievisse die septimo . primò quidem , quia die septimo cessavit novas creaturas condere . alio modo secundùm quod rebus conditis ipse non indigebat , sed s●ipso fruendo beatus est . aquin. part . . quaest. . art. . providentia latinè dicitur à videndo , at hebraicè , ut & latinè vox à sensu ad intellectum transfertur . rivetus . in its proper signification it may seem to comprehend all the actions of god , that outwardly are of him , that have any respect unto his creatures , all his works that are not ad i●tra , essentially belonging to the deity . mr owens display of armin. c. . see more there . god by his prophet infallibly foretold future contingents . the devil would else overturn all , and the godly would be of all men most mible , joh. . . it is the execution of gods decree , whereby he upholdeth and governeth all things according to the counsel of his will. it is continuata quaedam creatio ; creation gives esse primò , providence esse porrò . b god observeth all our particular speeches and actions , seem they never so small and trifling . god therefore pleaseth of purpose to put into writing things that seem not otherwise worthy the registring . see psalm . . & . god is maximus in minimis . matth. . , . gods providence is chiefly exercised about the noblest creatures angels and men , psa. . . prov. . . god is an understanding essence , present in all places at all times , with all persons , therefore he must needs observe and know all their motions . . all things are spoken and done by an influence of power derived from him . he is the most principal worker of every action , without a special and immediate operation of whose might the secondary cause would be dead and powerlesse . . god hath given us a law to order men in all their words and carriages , little and great . . he is the judge of all the world : he must judge certainly , infallibly and perfectly . the saints are under gods peculiar providence , zach. . . the lord orders every thing for their good , psal. . nothing can do them hurt , psal. . luke . . isa. . . the creatures are instrumentum arbitrarium not necessarium . he is the governor of nature , else he could not cross nature . neh. . . heb. ● . . act. . tres sunt gradus divinae providentiae , . conservatio , actio dei , qua essentias creaturarum quoad species vel individua , continuat , corumque agendi vires conservat . . gubernatio , actio , qua prae summa sua autoritate , potentia & sapientia , de rebus omnibus disponit casque pro arbitrio suo regit . . ordinatio , qua deus pro admirand● sua sapientia & potentia omnia in ordinem redigit , fines certos & bonos constituendo , & media ad fines disponendo , & disposita regendo , isa. . , . wendelin . god turns the misery of the godly to their special good , and the prosperous estate of the wicked is an occasion of their woe . consectaries from gods providence . satis constat epicurum , quem admodum animorum immortalitatem , ita dei providentiam sustulisse . voss. in maimon . de idol c. . gods providence is like a well-drawn picture which eyeth each in the room . o tu bone omnipotens , qui sic curas unumquem . que nostrum tanquam solum cures & sic omnes tanquam singulos . august . confes . lib. c. . his providence is conversant about sin , but without sin . the story of ioseph is one of the fairest draughts of providence , a lie cast him into prison , and a dream fetcht him out . eliz. young. vide histoire universelle du d' aubigne tome premier , l. . c. . & . p. , . &c. . p. . i trust god which hitherto hath preserved and led me by the hand , will not now of his goodness suffer me to go alone q. elizabeth . stow chron. psal. . . & . . psal. . , . psal. . ult . psal. . . austin travelling on the way mistook it , and thereby saved his life , escaping an ambush of the donatists . see a special providence in mr clarks life of mr dod. p. . totum vit● meae curriculum plenum est mirandarum divinarum liberationum ex magnis morbis , periculis , calamitatibus , nullum elementum est à quo non infestatus sum . scultet . praefat , ad curriculum vitae . notes for div a -e res adoo cognitu necessaria atque utilis , ut in duorum istorum adami christique rectanotitia , à quo primo peccatum & maledictio , ab altero gratia omnis & salus , summam religionis bene constituat , augustinus hoa●beek anti-socin . l. . c. . sect. . gen. . . eccl. ult . causa prima peccati erat diabolus , cor. . . secunda adam . rom. . . & . . attende ordinem progressum humanae perditionis : primò deus dixerat : qu●cunque die comeder●●is ex eo , morte mori●mim . deinde mulier dixit : ne fortè moriamur . novissimè serpens dixit , nequaquam moriemim . deus affirmavit , mulier quasi ambigendo illud dixit , ●iabolus negavit . lomb. l. . distinct . . rev. . . and . . adae peccatum primum non fuerit , quod fructum ederit ; peccatum antè conceperit , quo prolectus & quodammodo protractus ad edendum suit : cumque eo animo esset , etsi fructum omnino non attigisset , tamen peccasset graviter , quemadmodum quidam etiam scholastici concedunt . sed hujus peccati extremus quasi actus suit , edisse quod ●itatum erat . whitakerus l. . de peccato originali c. . transgressionis perpetratio consummata fuit in esu fructus arboris prohibitae , quae dicta fuit arbor scientiae boni & mali : sed hujus inobedientiae primus motus ac gradus necessaraò antecedebat externum illum actum comestionis : ita ut rectè dicere liceat , hominem fuisse peccatorem , antequara externum illum actum comestionis perfecerat . peccatum illud fuit consummatum , quoad humani generis defectionem in adamo . adam enim propr●è fuit principium humani generis , non eva ; hinc est quod de secundo adamo legimus in scripturis , sed non de secunda eva. ames . medul . l. . c. . it was praeceptum exploratorium . the serpent of all beasts was the best to creep into the garden unseen of adam who was to keep the beasts out of it , and to creep out again . b the evil one findes nothing in me , saith christ , and eph. . if we had stood in our integrity ( say they ) satan could have suggested objects to the senses , but he could not have dealt immediatly with the spirit . shepheards theses sabbaticae . septimo die cum per●ecisset deus opussuum quod fecerat , qui 〈…〉 ab omni opere ; & diei septimo benedicens , sabbatum instituit & consecravi● , gen. . , . quippe in quo respiravit & re cred●i● se : nec dum ( ut videtur ) peccato admisso , aut p●na sontibus ( vel angelis , vel hominibus ) à deo insticta . usserii annales veteris p●●●amen●● p. . non est veri●imile , tam multa & varia , quae inter creationem ejus narra●tur ●acta , in dimidium ferè u●ius 〈…〉 simps . c●●on . cathol . par . . vide cl. ●a●aker● cinnum . vide plura ibid. lib. . cap. . * hoc itaque de uno cibi genere non edendo , ubi aliorum tacita copia subjacebat , tam leve praeceptum ad observandum , tam breve ad memoria retinendum , ubi praesertim nondum voluntati cupiditas resistebat . quod de paena transgressionis postea subsecutum est , tanto majore injustitia violatum est , quanto faciliore posset observantia custodiri . aug. de civ . dei. l. . c. . vide bellarm. l. . de statu peccati . ca. . & . rom. . . that is , those which had not the law clearly revealed to them . gen. . . & . , . col. . . that man adorned by god with such excellent gifts of knowledge and holinesse , created in integrity , did yet sin in a matter wherein he might so easily have abstained , it much heightens the sin . the place also where the fault was committed aggravates the offence , for adam sinned in paradise , a holy place , apoc. . . and a type of heaven , gen . . m. ball. nota hic ordinem & gradum peccati . . est incredulitas . . addere & detrahere verbo domini . . blasphemia . . contrarium dicere quàm habeat verbum dei. . cupiditatis seu concupiscentiae sensus . . ipsum opus quod sequitur sensus mortis . p. fag . in gen. . * as d. whitaker . extensivè it is not greater then originall sin , but intensivè it is , aqu. * we lost . things in reference to god when we ●●ll , gods image , gods favour , and gods fellowship . adam made genus hum ●num damnationis traducem , tert. stetit homo ille ut radix & caput , principium omnis naturae ; hoc quidem duplici titulo ; ut caput naturale , ex quo tota n●t●ra proseminanda erat , act. . . et morale , in eujus obedi●ntia , aut inobedientia stabat , ruebatque vniversae naturae nostrae aequa sors . inde derivatur nostra natura , hin● naturae moralitas . ex isto venit quod homines sumus ; ex hoc , quales , sive boni , sive mali . hornbeeck . anti-socin . l. . c. . sect . ● . the first adam represented all mankinde , and the second all the elect. god might as well ground an imputation on a naturall as on a mysticall union . the law cannot give life now , because it was broken by the first man. omnes erimus unus ille homo , august . therefore the sin of that one man is the sin of us all , the children of bondmen are bondmen , of traitors are traitors : beneficium transit cum onere ; adam stood for us and fell for us . d. rainolds . our first parents were not so much parentes as peremptores , bernard . adams personall sin did infect the whole nature , and ever since the nature hath infected the personal actions . it was poenalis vitiositas . aug. in which ( adam ) all bave sinned . so it is expounded by hilary , ambr. chrys. theoph. ita in adam prop●er peccatum , tanquam in semine vel radice , omnis humana caro damnata est , & quemadmodum vitiato semine aut radice omnes deinceps fructus nascuntur vitiati , ●ic in vitio adae , quoniam ex eo omnes sumus . quapropter generatio hominis facta est pudenda : quod ostendit naturalis pudor in ostensione genitalium , ideoque ea solum texerunt adam & eva , namque ubi senserunt vitium de illis crubuerunt . lod. viv. de verit . fid. christ. l. . c. . vide garissolium & rivetum de imputatione peccati adami . see also the nationall synod held at charenton pag. . sinne in generall . non est idem peccatum & vitium . peccatum enim est nom e● operationis malae , quae opponitur operationi virtutis : vitium autem est nomen habitus mali , qui opponitur virtuti , ut virtus habitum significat . bellarm. controv . . de statu peccati . l. . c. . peccatum differt a malo , quia illud potest esse poenae & divinae justitiae actus ( cum deus peccati author absque blasphemia non statuatur ) à vitio etiam distinguitur , quia illud inanimatis & brutis ; peccatum vero rationabilibus tantum competit . d. prid. scholast . theol. syntag. mnemon . c. . it is called sin. psal. . m. bedford on rom. . that there is such a vilenc●s in all our natures which ought to trouble us more then any thing else in the world . your very cloathes tell you of original sin , as often as thou sweatest so often doth it shewits effects . alensis cum bonaventuram puerum sub discipli●a haberet , solitus est dicere , in hoc adam non peccavit . chemnit . loc . commun . mr bradford would never look upon any ones lewd life with one eye , but he would presently return within his own breast with the other eye , and say , in this my vile breast remains that sin , which without gods special grace i should have committed as well as he . hoc verbum in scripturis non habetur , neque in patribus vetustissimis , sed res ubique tamen in scripturis occurrit , gen. . . & joan. . . et patres vocabulis usi sunt ejusdem significationis . augustinus ut haberet certum aliquod in quo pelagianis resisteret , originale passim nominavit . unde hoc nomen doinceps in ecclesia frequentatura est . whitakerus de peccato originali . l. . c. . peccatum originis s●u originale peccatum augustinus constanter & ferre ubique ita appella● , non ab origine humanae naturae , sed cujusque personae . chemnit . originale dicitur , non quòd ●ons & origo peccatorum sit ( quanquam omnia in nobis peccata ex hoc fonte aut potius sentin● hac fluant ) sed quia propagatione perpetua atque haereditaria nostram naturam maculavit , atque in nobis statim , ut primum homines sumus , insedit , atque in nos naturae & originis instinctu ac lege derivatum est , ut non nisi peccatores & silii irae nascamur . whitakerus ubi supra . originale peccatum potest vel ad causam comparari à qua contrahitur , vel ad effectum , vel ad subjectum , si ad causam , vel ad propinquam , sic peccatum originale dicitur quia à partente contrahitur , vel immediatam , & sic dicitur lex carnis quia à carne contrahitur . si ad remotam , dicitur languor naturae . si autem comparatur ad effectum , vel erit hoc prout est in dispositione remota , & sic dicitur concupiscibilitas ; vel prout in propinquiori , & sic vocatur fomes : vel prout in propinquissima , & tunc vocatur concupiscentia . si verò comparetur ad subjectum , tunc vel comparabitur ad rationem , & sic dicitur tyrannus , vel ad naturam , & sic dicitur lex naturae : vel ad carnem , & sic est lex membrorum . raymundi pugio fidei adversum judaeos part . . dist. . c. . peccatum originale dicitur , ratione habita originis nostrae à generatione , potius quam respectu originis in adamo , quamvis nec haec omninò excludatur , distinguunt aliqui originans , quod fuit peccatum in adamo , & originale , vel originatum : inde in nobis duplex est origo naturae nostrae humanae , eaque arcessitur ab adamo , & hominis cujusque personae in individuo singulari ; eaque arcessitur ab al● . hoornbeck . anti-socin . l. . c. . sect. . malum hoc originale nomen suum habet vel ratione inherentiae , & à modo inessendi , quia ab ortu nobis inest , adeo ut mali sumus pene priusquam sumus . vel secundò potest dici originale ratione efficientiae , quia ipsa haec culpa est radix & origo unde reliqua mal● infausto ortu enascuntur . vel tertiò ratione termini , nempè boni privati , prout est privatio justitiae originalis debitae inesse . et ut mihi videtur , causa primaria & principalis cur hoc malum dicatur originale , est haec ultima . barlow exercit. . malum originale duo includit , defectum justitiae originalis , & affectum pravum , quod communiter asserunt non solum pontificii varii , s●d & reformati . id. ibid. sicut ●gritudo corporalis habet aliquid de privatione , in quantum tollitur aequalitas sanitatis , & aliquid positivè , scilicet ipsos humores inordinatè dispositos : ita peccatum originale non est pura privatio , sed quidam habitus corruptus . thomas . . quaest. . art. . respon . ad . peccatum originale includit in se . defectum physicum . . affectum moralem . . effectum quasi politicum , hoc est deordinationem , maculam , & reatum ad paenam obligantem . istud autem peccatum est vel primum vel à primo ortum . primum fuit originans , nempè adami factum , contra pactum & mandatum creatoris , quod non contaminavit solum perso●am , sed naturam omnibus communicandam posteris . sic quod in illo fuit originans , in illis evasit originale , quod originem comitatur , & usque ad vitae periodum haeret quasi lateri lethalis arundo . dr prid. lect. ● . de peccato originali . partes peccati originalis sunt tres ; primò , participatio peccati primorum parentum , illud enim fuit commune peccatum totius generis humani . secundò , carentia originalis justitiae , id est , defectus donorum , tum intellectus , tum voluntatis , quibus adamus & eva ante lapsum ornati sunt . tertiò , propensio vel inclinatio ad malum . baron . philol. theol. ancill . exercit. . art. . corruptio originalis veneno suo pr●cipuè 〈…〉 t nobilissimum opus generationis . ideò statim post lapsum primi parentes , non manus , non pedes , sed pudenda texerunt . chemnit . loc . commun . insana manichaeorum haercsis toties à patribus damnata . barlow exercit. . malum originale in scripturis habet nomina substantialia , dicitur vetus homo , cor durum , animalis caro , cor lapideum . hoc non est tanti ut solutione indigeat . siquidem nemini ignota ex hac parte scriptur● phrasiologia , quae tropos suos & metaphoras usu frequenti adhibet ; & attributis substantialibus utitur , cum non substantiam ipsam sed qualitates indigetat . id. ibid. illyricus peccatum originale essentiam esse hominis opinatur , certè substantiarum & naturarum omnium creator deus est : peccatum autem neque à deo creatum est , neque omnino creatura aut substantia , aut essentia est . adamus post peccatum eandem naturae suae essentiam retinuit , quam antè habuit , idemque homo fuit ; & nostra essentia neque peccato neque gratia in aliam mutatur . whitakerus de peccato originali l. . c. . vide bellarm. de amiss . gratiae & s●atu peccat . l. . c. , . et crocii antiweigelium . c. . q. . original righteousnesse was not a superadded grace in adam , but the natural rectitude of adams faculties of his soul , so original corruption is not a superadded sin , but the natural defect of all the faculties in working : erras si existimas nobiscum nasci vitia , supervencru●t , ingesta sunt . seneca epist. . vide bellarm. tom . . l. . de statu peccati . c. , , , , , , , . rom. . . politicus machiavellus in quaestionibus suis hominem nasci vult aequè ad virtutem , quàm vitia pro●um . atqui hoc manifestè repugnat divinis literis , gen. . . hoc est , ab ●o tempore , quo prodit è ventre suae matris . nam simul ac ubera sugit concupis●●ntiam suam sequitur , & adhuc infans , occupatur ab ira , invidia , odio , ac caeteris vitiis , quibus tenera illa aet●● est obnoxia . menas . ben. i●r . de frag . hum . sect. . qualis post lapsum ▪ ●●● homo , tal●s & liberos pr●●reavit , corruptus n●mpè corruptos , corruptione ab adamo in omnes post●ros solo christo excepto non per imitationem ( quod pelagi●ni v●lu●runt ) sed per vitiosae naturae propagationem , justo dei judicio , deriva●a . allae synod . dordrecht . in tertium & quartum doctrinae ●aput de hominis creatione & conversione . a contra corvinum c. . sect. . peccatum originis nullum prorsus est , nec enim è scriptura id peccatum originis doceri potest : & lapsus adae cum unus actus fuerit , vim eam , qu● depravare ipsam naturam adami , multo minus verò post●rorum ipsius posset , habere non potuit . catech. eccles. polon . cap. . vide plura ibid. b the councel of trent , sess. . can. . saith , o. i. ▪ inal sin is not true sin , but only the froth and scum of sin . est minimum omnium peccatorum & quovis veniali minus thomas in . distinct . . q. . art . . hoc possum testari meo exemplo , me cum multos annos doctor theologiae suissem , hanc doctrinam nondum scivisse : disputabant quidem de peccato originis , sed dicebant in baptismo sublatum esse . luth. l●c . . cont . . class . de peccato originali . see mr pemble of justificat . sect . c. . p. . & c. . p. , . vide episc. daven . de justitia habituali . c. . & & . nomine concupiscentiae intelligimus corruptionem intelligentiae nostrae , voluntatis & affectuum , cum motibus ind● procedentibus legi divinae repugnantibus ; sive consideremus radicem , five truncum , sive ramos , five fructus inde enascentes , nihil est in toto , vel in ulla parte saui . sunt varii gradus , in unoquoque tamen est aliquid culpandum , imò peccatum propriè dictum , quod per se dignum esset morte , si deus rigidè nobiscum ageret , & nos in nobis ipsis non in christo , ipsiu● justitia t●ctos consideraret . rivet . cathol . orthod , tract . . quaest. . fatemur concupiscentiam esse quandam iniquitatem & obliquitatem non solùm contra dominatum mentis , sed etiam contra legem dei. stapleton l. . de iustific . c. . b. mortons appeal l. . c. . sect. . see m. pemble of ●ustificat . sect. c. . p. . declarat tamen haec ipsa sancta synodus , non esse suae intentionis comprehendere in hoc decreto , ubi de peccato originali agitur . b. & immaculatam virginem , mariam , dei genitricem . vide bellarm. de amiss . grat ▪ & statu pecc . l. . c. . agnoscit suum redemptorem , ergo & peccati statum ; christi alia prorsus est ratio , non enim descendit salvator ab adamo genera●te activè sed passivè tantum , & materialiter semen suppeditante , quod purgavit in ut●ro virginis spiritus sanctus , & ineffabili modo formavit . doctor prid. lect. ● . de peccato originali . originale peccatum est aequaliter in omnibus . psal. . . sine hoc intelligatur de matri communi quae fuit eva ; sive de sua solùm david hoc dixcrit ; significare voluit esse peccatum quasi natura & inseparabile in hac vita . menasseth ben israel d● fragilitate humana . impotentia itaque ista , ad quam sequitur obnoxietas ad iram & damnationem naturalis est & vocari debet , ephes. . . non secundum naturam creatam à deo , sed secundùm naturam corruptam ab homine , psalm . . quia itaque malum istud & à natura , scilicet corrupt● est , originaliter , & in natura tota est subjectivè , & propagatur cùm generatione carnali transitivè , nec exui potest nisi per gratiam supernaturalem , naturam ipsam restaurantem , non minus naturalis , ista impotentia est & vocari debet , quàm venenum naturale est serpenti , rapacitas l●po . spanhem . exercit. de gratia universali . annotat. in sect. . anima non est ex traduce verum à deo , ut vulgò dicitur , creando infunditur & infundendo creatur , ab origine prorsus imp●lluta , in carne autem sine semine peccatum quod est spirituale sedem non habet , & si haberet quomodo corpus spiritum inficeret ? non potest ( inquit bellarminus ) intelligi , neutro verò corrupto quomodo unio labem induceret , maximè torfit haec objectio perspicacissimum augustinum , ut patet in epistolis ad hieronymum & opta●●m . anima non extra nec ex , sed in corpore satis prepara●a à deo , sine labe ●reata contrahit labem , quae inibi seminalit●r latebat in ipsa unione . dr. prid. lect. . de peccato originali . this troubled and staggered aug. l●pist . . for if the soul be not naturally traduced , how should original sin be derived from adam unto it . dr. rein. of the pass . quo pacto siat haec propagatio cognosc●re arduum est , & desinirc periculosum . molinaeus . see doctor reinolds on the passions , c. . and master pemble de origine formarum : and baronius his philos. theol. ancil . exercitat . art. , , , , &c. corpus & anima perinde ab adamo fluunt , modo tamcu propagandi di●tari : illud quidem ex traduce est , haec verò ex infusione , quae hoc respectu à parente est , quod non anima● creat deus , qua animam simpliciter , sed qua unius de adami siltis anima est . deus non solum ut creator considerandus est , sed ●tiam ut judex . creator est animae quoad substantiam , cujus respectu cum creatur pura est . iudex est praeterea deu● , dùm animam creat , quoad hanc circumstantiam scilicet , quod non anima simplicitèr ei sit creanda , sed unius ex adae siliis anima . hoc respectu justum est , animam d●s●r●re , quoad imaginem , in adamo amissam : ex qua desertione , sequitur carentia justitiae originalis , ex qua carentia peccatum ipsum originale propaga●●r . sandford . de desc. christ. ad infer . l. . animae nostrae à deo creante neque accipiunt puritatem seu justitiam & sanctit●tem , neque impurit●tem & propensionem ad malum , sed tant●m essentiam spiritualem & proprictates ab essenti● dimn●ntes . sed animae co ipso instanti , quo creantur , sunt impurae , simul enim creantur & uniuntur substantialiter cum corporibus contagiosis , ex quibus labem contrabunt . baron . philos. theol. ancil . exercit. . artic. . vide etiam molin . enodat . gravis quaest. de peccato originali . we should be humble , not only for the sinnes of our lives , but for our original sin , so david , psal. . and paul , rom. . latter end : the pollution of nature in us : all sin is in our natures virtually , though not formally . a the lusts of our own hearts are greater enemies then the world and satan , propter continuam , & intr●nsccam a●herentiam , bonar . . because of their multiplicity and variety . titus . . . their great activity , our thoughts are swifter then the sun . . their pride and sovereignty . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith greg. nazianzene , the new birth is the noblest birth . some say that by the death of christ all mankinde are restored , and that infants have no need of regeneration ; that men when they grow up fall from the principles which they had in their infancy , and when they return to that condition they were in in their infancy , then they are well ; and urge matth. . . to prove that infants have principles begun in them , by which they may turn to god. see of actual sins , rom. . . jam. . . they are called the deeds of the old man , evil works , dead works , the works of darknesse . see ainsw . on deut. . . what transgression is . a contra faustum l. c. . augustinus & hieronymus ita ponunt , peccata cordis , cogitationum , oris , verborum , operis , membrorum . prov. . . jer. . . that is an infirmity in the body which a man makes not choice of , takes not pleasure in , and labours to cure , and so in the soul. it is called a spot , deu. . . see psa. . . rev. . ● . the stain of sin is that silthiness whereby the precious soul being tu●ned from god is defiled and become unclean , mat. . . cor. . ● . jam. . . lyf . princ. of faith and good consc. * rutherfords triall and triumph of faith , serm. . macula●● ( si quae sit quae in iustificatione tolli dicitur ) mihi ignotam esse ingenuè fateor , nec à quoquam exponi posse quae tandem sit , ●xistimo . theologi pontisicij , quum in hujus maculae natura investiganda quingentos propemodum annos summo studio & diligentia elaboraverint , nihil reperire potuissent quod verum esse ulla ratione demonstraverint , aut demonstrare co●●ti suerint . wotton d●● reconcil . par . . l. . c. . ne concilium quidem tridentinum quicquam de macul●e natura d●sinitum reliquit im● eam ne no●ina●●t ' quidem , nedum explicavit , etsi tam multa sess . . de justific . disseruerit . id. ib. c. . macula importat quendam desec●um nitoris propter recessum à lumine rationis vel divinae legis . aquin. . . quae . . art . . the guilt of sin is properly in the conscience , but every part is defiled with it , rom. . , , . this is also hard to discover , some make it a middle thing betwixt culpa and poena . rutherfords triall and triumph of faith . serm. . reatus poenoe vel ad poenam is the chief thing which is commonly called guilt , and therefore guilt is obligdtio ad poenam . he proves it also there out of the fathers l. . p. , the division of sin into sin reigning or not ruling is taken out of rom . , . rom. . . the reigning powe● of sin lies mainly if not only in the will. there is a fourfold act in the will , and sin reigns by every one of them . . election when one chooseth what sin commands . . consent to all the laws of sinne . . fruition , ephes. . . . the imperium of it , it is the commanding faculty of the soul. sam. . psa. . . ezek. . . every mans bosome sin ariseth from the inordinate love of some earthly thing , joh. . . licitis primus omnes . see m. burgess of grace and assurance , sect . . ser. . god is not in all his thoughts , or , al his thoughts are , there is no god. in peccato duo attenduntur ▪ s●ilicet conversio ad commutabile bonum , quae materialiter se habet in peccat● : & aversio à bono incommutabili , quae est formalis & completiva ratio peccati . aqu. . qu. . art . . two things manifest the enmity of the heart to god. . a mans averseness from christ and the way of the gospel . . his unwillingnesse to ●ely upon god alone for succour . omne peccatum est deicidium : say the schools . it strikes at the very essence or being of god ; every sin saith , i would have no god , rom. . . abstractum de●●tat essentiam . rom. . . there is a double curse come upon the creatures , not only a generall curse on them all in the fall , but a particular curse , the figtree lay under a generall curse , and it would have withered with that , but because of the particular curse it withered presently . vide lombard . l. . senten . dist . . & aqu. , . qu. . art . . sins proper end is the dishonour of god , and the ruine and abasement of the nature where it is , the law hath put another end on it , the manifestation of gods justice , but christ puts a new end on it , the lord will exalt his grace and mercy in the pardoning of it . sin hath defiled the soul in point of purity , and disquieted it in point of serenity . the soul of man in its creation exceeded th● sun in glory in its greatest splendour . it is called evil ●ine adjecto , rom. . the holy ghost could not call it by a worse name then it self . but sin that it might appear sin praedicatio identica , and after that sin by the commandment might become exceeding sinfull hyperbolically sinfull . the damned in hell hate god because they are sealed up in their obstinacy against him , isa. . . rev. . . aquinas brings that place to prove it , psa. . ult . aquin. part . . qu. . art . . proves , that culpa habet plus de ratione ma●i quam poena ; quia ex malo culp● s●t aliquis malus , non ex malo poenae ; quia deus est auctor mali poenae , non autem mali culpae . gods greatest punishment is to punish sin with sin ; he that is filthy let him be filthy still , the greatest punishment in hel● is sin , as the saints obedience in heaven is pars praemij , so the blasphemy of the wicked in hell is pars poenae , say the schoolmen : there is more evil in the cause then the effect . see field on the church , p. . perk. vol. . p. . b. bilson dislikes this in his full redem . of mankinde by the death of christ , from p. . to . b. bilson p. saith , that hell pains were never added to christs crosse for years since the apostles time . a the stoicks thought all sins were of an equall nature , because to sin is transilire lineas , to passe the bounds , but some may shoot wider then others , though both miss the mark . the scripture evidently confutes this opinion , ioh. . . tim. . . ezek. . . pet. . , . some sins are compared to camels , others to gnats , some to beams , others to motes , some to talents , others to farthings . as there are degrees of graces and vertues , so of sins . he that commits adultery by carnall copulation is a greater sinner then he that looks upon a woman to lust after her : he that cals his brother raca is not so great a murtherer as he that takes away his life . see shepheards sincere convert , c. . peccata spiritualia sunt majoris culpae quam peccata carnalia , non quasi quodlibet peccatum spirituale sit majoris culpae quo●ibet peccato carnali , sed quia considerata hac sola differentia spiritualitatis & carnalitatis graviorae sunt , quam caetera peccata , caeteris paribus ▪ aquinas . . qu. . art . . v. plura ibid. all evill is worst in the fountain , mat. . . a caution . sensuall lusts deprive us of communion with god , we can never give them content , they are disquieting and debasing lusts . spirituall lusts usually assault the highest persons , men of greatest parts , rom. . ▪ elymas , achitophel , ieroboam , machiavel , and of high condition , the very saints are apt to be proud of spirituall gifts , these lusts are more subtle and deceitfull then sensuall lusts , they are not easily discerned , and have specious pretence● , one is not soon convinced of spirituall pride . the operation of spirituall lusts is more vehement and impetuous , the body moves slowly but the thoughts swifter then the sun. sensuall lusts make us like a beast , spirituall like the devil , iudas is called satan , there is in christ both active and passive obedience , his active answers the precept , his passive your transgression of the prohibition . poena damni in hell answers to sins of omission , as sensus to those of commission . when satan tempted eve , he first turned the heart from god. malum commissionis & omissionis in aliquibus conveniunt & in aliquibus differunt , conveniunt qund utrumque contra legem . quod utrumque etiam est privatio rectitudinis debita & per legem requisitae . differunt tamen quia malum omissionis est contra praeceptum affirmativum : commissionis contra praeceptum negativum . differunt ratione fundamenti ; quia malum commissionis immediatè semper fundatur iu actu aliquo aut habitu ; malum omissionis non sed in ipsa anima , nullo actu , aut habitu ita , medio . barlow exercit . . a sin of omission is an aversion of the heart from god and duty in some thing commanded , as that of commission is a conversion or turning to the creature an something forbidden , iud. . . ier. . . thes. . , . cor. . . there is en aversion from god before there is a conversion to the creature , iam. . . by the greatnesse of the precept we may judge of the greatnesse of the transgression , mat. . . . fomes seu depravatio inhaerens . . suggestiones cogitationum & affectuum , id est , quando depravatio originalis movet se aliqua inclinatione . . delectatio . . consensus . . ipsum opus . chemnit . loc . commun . lex dei prohibet omnia etiam levissima peccati quae venialia vocabulo autiquo , sed ineptè & impiè ab adversariis usurpato , vocantur . baronius disput. theol. de peccato mortali & veniali . sectione . vide plura ibid. sectione . & . a aquinas ª , ae quaest. . arti● . , &c b bellarm. de amiss . grat . & statu peccati , l. . c. , &c. see dr halls no peace with rome ; and dr pri● . serm. . on mat. . . p. . to . mr pemble of justification , sect. . cap. . pag. , , . and mr burgesse of justification , pag. , . and doctor featleys vertumnus romanus , pag. , . bellarminus distinguit i●ter peccata quae sunt contralegem , & quae sunt praeter legem , ut peccata venialia . sed excogitatum est commentum nullius momenti & ponderis , ubi enim in tota scriptura reperient aliquid esse peccatum quod sit praeter legem , nisi fortè opera supererogationis esse peccata venialia censeant , quae praeter legis mandata esse dicunt . certè furari obolum ( quod exemplum bellarminus affert ) directè pugnat contra mandatum non furaberis . mentiri vel jocosè vel officiosè est contra mandatum , non dices falsum testimonium . johannes fisherus ▪ roffensis episc. planè luthero concessit , peccatum esse veniale tantùm ex misericordia dei. venialia appellantur quaedam peccata ab eventu , quia condonantur , non quod per se venia digna sint . agnoscimus joannem , io. . . distinguere inter peccatum ad mortem , & non ad mortem , sed in hac oppositione per peccatum ad mortem , non intelligit quod mortem non meretur , sed in quo aliquis non moritur , vel quod ta●c non est , ex quo peccator non possit revocari ad meliorem mentem . si autem intelligi hoc deberet de peccato mortali quod pontificii à veniali distinguunt , sequeretur nullas preces fieri debere in ecclesia nisi pro iis qui vemaliter peccaut , quod ipsi absurdum judicabunt , ut contrarium sua praxi confirmant . riveti cathol . orthod . tract . quart quaest . . this place bellarmine urgeth , de amiss . grat . & statu peccati , l. . c. . bellarmin . ubi supra . the papists have devised smoaky distinctions of peccatum simpliciter , and secundum quid , they say , venial sinne is not properly sin , but imperfectly and analogically , no transgression , but praetergression of the divine law , and that it is pardoned without repentance , even by the outward sprinkling of holy water . omnis transgressio legis est quiddam admissum contra legem , sed omne peccatum est transgressio legis divinae , joan. . . peccatum est dictum , vel factum vel concupitum contra legem dei. augustinus contra faustum , lib. . cap. . sic bernardus , omne peccatum contra legem dei praesumitur , de praecepto & dispens . cap. . sic inter ipsos pontificios durandus , gerson , vega , aliique . vide bellarm. de iustif. l. . c. . . omnia peccata venialia ●ege divina prohibentur , ergò sunt contra legem . . rectae rationi adversantur , recta ratio enim dictat verba ot●●sa , cogitationes inordinatas esse mala illicita & fugi●uda , ergo contrariantur legi divinae episc. dav. de justitia actuali , c. . vide plura ibid. perkins cas. of consc. in peccato nihil positivum , say the schoolmen vide calvin . institut . l. . c. . god is not the author of that whereof he is ultor . fulgentius . actor in malo not author mali . vix ullus unquam extitit adeò superlativè impius qui asseruit deum esse authorem peccati , se● mali moralis , ut sumitur pro malitia ipsa , nec ethnicus quidem nedum christianus . barlow . exercit. . * bellar. de amiss●grat & statu peccati , lib. . cap. , , , &c. rhem. annot. in mat. . . & jam. . . papistae clamitant à catholicis sieri deum authorem peccati maximè calvino , martyre , beza : hos enim docuisse , illum authorem esse omnium scelerum , & flagitiorum . bellarminus praesatione in controversias ; & quidem ita authorem , ut cor hominis imp●llat & incitet ad malefaciendum , adeò ut incestus absolomis verè uerit illius opus . chamier . ●om . lib. . cap. . de script . vide whitak . c. . q. . controv . c. . non est eadem ratio futurorum bonorum & malorum ; bona enim sunt ex vir tute positiva quae semper cum suis effect is , ab efficaci dei voluntate fluit : sed mala ex defectu sunt oriunda , atque adcò quà talia non pendent ab efficaci aliquo decreto . quicquid ha●ent entis positivi , ab efficaci decreto pendet● quicquid purae negationis , ex ejusdem decret negatione sequi-i tur , quicquid verò pr●●ationis & pravitatis in sese continent , peccatoribus ipsis debetur in solidum . rescrip . ames . ad responsum grevinchov . c. . vide plura ibid. mal●m es●e bonum est , saith austin● and again , non fit aliquid nisi omnipotens fieri velit , vel sinendo ut fiat , vel ipse faciendo . peccatum sieri deo permittente bonum est , saith bellarmine . the arminians have blasphemous expressions , qui non vetat pecca●● cum potest jubet , say they , why doth god complain of sin , he might have kept it out of the world . see m● manton on iam. . from p. . to . god hardened pharaohs heart , exod. . . & . . . he infused no hardness , nor stirred up the inward propension in him to evil , neither did he harden him by bare prescience , or by an idle permission , it was gods will that pharaoh should be hardened , and he disposed all his providences to that end . he withdrew his grace , and left him loose to the swinge of his own heart , psal. . ● . sam. . . he delivered him up to the power of satan , king. . hic nodus sic solvetur , si dicamus per mala statuta , vel intelligi leges ethnicorum , quibus deus iratus popuiam suum subjecerat : idque videtur innuere oppositio versus vic●simi tertii , ubi deus dicit se dedisse populo suo statuta , quae quisquis impleverit vivet per ea , opponens malas istas leges suae legi : vel si dicamus per mala statuta intelligi legem dei moralem & caer●monialem : quae quidem mala vocari potest accipiendo malum non pro injusto , sed pro noxio & in pernici●m cessuro . huic interpretationi adstipulatur subjecta clausula : additur enim , statuta per quae non pos●ent vivere . nam per legis impletionem nemo unquam salutem adeptus est . molin . enodat . gravis . quaest. . cap. . de dei providentia . mentem iis ademi , ita ut meis legibus contemptis , ipsi sibi leges facerent duras atque mortiferas , ita chaldaeus hic . grotius . mr ar●her indeed saith , that god is not only the author of sin , but also of the sinfulnesse , the very formality , the anomy , the ataxy , the pravity of sinne , whence his book was burnt . numb . . . dan. . , . sam. . . act . . sam. . . king. . . sam. . . hab. . . athaliah counselled her son to do evil . communicating in our congregations with ignorant and prophane people , makes us not partakers of their sins ; communion is a common union , their sins are not the common thing , we are united then in . vide bellarm. de statu peccati , l . c. , , , , , . poena est aliquid damnosum quod infligitur ob peccatum . cameron . d● eccles. ●ain is so allied to sinne , that in the hebrew tongue one word signifies both ; that in cains speech the translator knows not whether he shall english it , gen. . . my sinne is greater then can be forgiven , or my punishment is greater then can be born . dr clark. see d. halls holy panegyrick , p. . horace . before sinne came into the world there was no evil , gen . . but when sin came ( which was the first and is the chiefest evil ) it brought with it all other evils . when adam sinned all other creatures should have been destroyed , they were all cursed for mans use . there is a curse on mans body , . weating and wasting labour : . mutilation : . deformity , want of that beauty which god bestowed on him : . sicknesse : . old-age . bish. bilsons redempt . of mankinde by the bloud of christ in conclus . to the reader , for the clearing of certain object . spiritual plagues are the greatest , . in respect of the subject , they light on the soul ; mercies to the soul are the greatest mercies . . they are not only judgements from god , but for sinne in us , isa. . . . they are the greatest evidences of eternal wrath , iohn . ult . gregorius l. . moral . it is such a stain as cannot be got out but by a remedy that is infinite , isa. . . all the tribulation in the world cannot do it , ier. . latter end the bloud of bul● and goats could not purge the conscience from dead works , nothing could get it off but the heart bloud of jesus christ , ier. . later end . heb. . , . hell fire will not do it . * in peccato duo sunt : quorum unum est aversio ab incommutabili bono , quod est iusi●●●um , unde ex ha● parte peccatum est infinitum . aliud quod est in peccato , est inordinata conversio ad commutabile bonum : & ex hac parte peccatum e●i sinitum , non enim possunt esse actus creaturae infiniti . exparte igitur aversionis respondet peccato poena damni , quae etiam est infinita : est enim amissio infiniti boni , scilicei dei : ex parte autem inordinatae conversionis respondet ei poena sensus , qu● etiam est f●●●ta . aquinas ● , ● . quaest. . art . peccatum non formaliter , sed materialiter , & objectivè est infinitum , quia peccato majestas infinita violatur . the pelagians ( whom the socinians follow ) say , mors est conditio naturae , non peccati argumentum vel poena ; death is rather the condition of nature then the fruit of ●in . * de extraneis judicare vetat apostolus co. . . ideoque hos infantes libero dei judicio relinquimus : non audemus salutem cuiquam permittere manenti extra foedus christi . molinaeus . arminiani dicunt neminem damnari propter originale peccatum , hoc est , turcarum , sarac●norum , ethnicorum liberi in infantia defuncti regnum coelorum ingrediuntur , & consequenter meliori conditione sunt , quam sun abrahamus , aut moses , & virgo maria , dum in terris agerent . poterant enim illi perire juxta sententiam vestram , non possunt turcarum liberi in infantia defuncti . et tamen omnes & singulos irae filios nasci profitetur apostolus ; & quae ratio sub imaginationem cadit , quare non moriantur ●●iam silii irae ? twiss . cont corvinum , c. . sect . . three things fill up the measure of the sins of a nation , universality , impudence , obstinacy . * proinde bonus si serviat , liber est : malus autem etiam si regnet , servus est , nec unius hominis , sed quod est gravius , tet dominorum , quot vitiorum . august . de civit . dei , l. . c. . m. burgess makes the opposing of sin , and abstaining from it , one of his signs of grace . see his treatise of grace , sect. . serm. . christians go to god for justification , ne peccatum damnet , that the damning power of sin may be taken away . for sanctification , ne regnet , that the raigning power of sinne may be destroyed . for glorification , ne sit , that the very being of it might be abolished . * god hath preserved some of his people from shameful sins and stains , enoch , abraham , caleb , ioshua , and many others , and we are commanded to be careful to live without just reproach , pet. . m. rogers in his treat . c. . see m. hildersam on psal. . the title . they may lose their peace psal. . . wound their own consciences , prov. . . weaken their graces , be a reproach to all the saints . see jer. . , , . deu. . mi●a . . . * . they are nearer unto god then other men , mic. . . ier. . . . their sins provoke him more then the sins of others , being committed , against more light , isa. . . & . . inward light , psal , . . against greater mercies , those of the new covenant , the bloud of a son , the graces of the spirit , am. . . . their sins dishonour god more then the sins of others , rom. . . prov. . . eccles. . . john . . it was much disputed whether carthage should be destroyed in regard it had been such a great enemy to rome , and had sent forces to the very walls . but some opposed it , because then rome would degenerate into luxury , and there would be divisions among themselves , when they had no common enemy to encounter . vide livium & aug. de civ . dei , l. . c. . * god humbleth his people three waies , . by love melts them with his goodnesse . . by suffering . . by sinning , that is the worst way , as the other by his love is the best . gods people have principles of love to melt their souls , ezek. . . hos. . . there are two aggravations of their sins , . that they should sinne against the sweetnesse of grace , iohn . . . that they should sinne against the power of grace , psalm . . a swine is where he would be when he is in the mud , but so is not the sheep . the empresse eudoxia sent chrysostome a threatning message , to which he answered , go tell her , nil nisi peccatum timeo . iudaeos à carne suilla abstinere deus jussit , id potissimum voluit intelligi ; ut se à peccatis at que immunditiis abstinerent . est enim lutulentum hoc animal , & immundum ; nec unquam coelum aspicit , sed in terra toto & corpore & ore projectum , ventri semper & pabulo servit . lact. l. . divin . instit. de vera saptentia . vide plura ibid. a reverend and religious man had this written before his eyes in his study , saith mr gataker , noli peccare , nam deus videt , angeli astant , diabolus accusabit , conscientia testabitur , infernus cruciabit . there were five men met together that asked one another what means they used to abstain from sin . the first answered , that he continually thought upon the certainty of death , and the uncertainty of the time of it , and that made him live every day as it were his last day . the second meditated of the severe account he was to give at the day of judgement , and of the everlasting torments of hell , and this kept him from sin . the third , of the vilenesse and loathsomnesse of sin , and of the excellency and beauty of grace , and this made him abhorre sin . the fourth , of the everlasting rewards and pleasures providest for those that abstain from sin , and this prevailed with him . the fifth and last continually meditated of the lord jesus christ and of his love , and this made him not to sin against god. this last is the greatest motive of all . mr calamy on ezek. . . if i were to preach one sermon in all my life for the humbling of men for sin , i would take a text that might shew the great price that was paid for it , and therein open the breach that sin hath made between god and mans soul. mr. burroughes on hos. . . a christian woman was possessed at a theater , satan giving this reason why at that time he entred into her , quia invenerat eam in suo . tertul. lib. de spectac . vide august . confess . l. . c. . sam. . . if the sinfulnesse of it make me forbear it , i shall refrain , . from secret sinnes which men cannot know nor see . . from sins to my self very pleasing and beloved . . from sins countenanced and favoured in the world . . in the daies of prosperity and welfare , when the rod is not upon me . unregenerate men may fly from sin for some evil that comes by it , peccare non metuunt , sed ardere . aug. bern. god hates all sin & alwaies . see pro. . . we must hate sin odio aversationis & inimicitiae , not only with the hatred of flying from it , but of enmity , pursuing it . not being is the bounds of hatred , where there is true grace it will seek the ruine of sin . there is no sin simply little , the least offence is committed against an infinite god , and therefore deserves infinite punishment . . the least sin cost the shedding of christs blood . . there is great disobedience , desilement and unthankfulnesse in a little sin . . the wages of sin , as sin , is death , and therefore of every sin . mr. calamy on jer. . . psal. . rom. . . tripliciter appetitum hominis contingit esse inordinatum . uno modo , per hoc quod aliquis appetit testimonium de excellentia , quam non habet , quod est appetere honorem supra suan● proportionem . alio modo , per hoc , quod honorem sibi cupit non reserendo in deum . tertiò , per hoc quòd appetitus ejus in ipso bonore quiescit , non referens honorem ad utilitatem aliorum . ambitio autem importat inordinatum appetitum honoris . aquin. , ae . quaest. . artic. . a latini ambitiosum vocant , utpote modum non tenentem in ambiendis honoribus . steph. thes. graec. b alexandro in reg●o macedo●●ae nato , hoc est , graeciae angulo , orbis hic non erat satis . illachrymasse dicitur ad mentionem plurium mundorum , quum de hoc ipso philosophi apud eum dispuut●rent . lod. viv. de verit . fi● . christ. l. . c. . there are three qualifications of a holy greatness of minde . . a holy independency . . a holy magnanimity . . a holy self-sufficiency ille propriè est apostat● qui fidem veram antea professus , ab c● in totum recedit . apostata enim idem sonat quod desertor & transfuga . talis fuit iulianus , qui cognomen habuit apostatae : talis sunt qui ex christianis vel iudaei vel mahumeta●i sunt . ames . de consc. l. . c. . the first disturbers of this uniformity in doctrine , were barret and baro in cambridge , and after them thompson . b. carleton ch . . never was there any among us , before mr. montague , that published this errour of the apostacy of the saints , in print , but only thompson a dutchman , fellow of clare-hall in cambridge , a man of an excellent memory , and of great learning , but of little grace , and of a deboist , loose and voluptuous life . mr. prinne of the perpetuity of a regenerate mans estate . p. . petrus bertius cacotheologus leydensis librum edere haud veritus est titulo certè ipso execrabilem , de apostasia sanctorum : homo esse videtur ex arminii schola , abbo●us de perseverantia sanctorum . see deodate in loc . see joh. . so barlow in his discourse of spiritual stedfastnesse and others . pet. ● . . joh. . . see the annotat . on that place . see b. mount. appeal ch . . mr. goo●w . redemption redeemed . c. . pestilentes sunt magistri qui negant id fieri posse quòd deus & fieri posse & realiter à s● puniri testatur , grotius in v. . tanti hunc locum faciunt bellarminus , bertius , & alii ferè omnes qui pro apostasia fidelium pugnant , ut in prima acic , primoque locum illum semper ostentent . ames . anti-synod . script . de persev . sanct. c. . see m. burgess of justificat . p. , . promissionum & comminationum eadem non est per omnia ratio . comminationum ratio est in homine & ex homine ipso , & ideo proponitur maxima ex parte , ut homo mutetur ab co quod est ratio minitandi , ex qua mutatione minitatio illa suum finem habet , atque adeo cessat , eodem planè modo quo mandatum illud quod tentandi causa proponitur , mandati vim amittit post horam tentationis . promissionis alia est ratio & alius finis . ames . cor●● . artic. . de pers●v . c. . quaestio fuit , utrum filii justi lu●r●nt paenas peccatorum patrum suorum ; id est , utrum israelit●e qui tunc temporis vivebant morte pl●ctebantur absque suo merito . deus hoc sensu negat se v●lle mortem peccatoris , ita scilic●t ut velit mortem cuiquam infligere propter alienam culpam . haec est clar● & cert● explicat●o ex an●lys● contextus fluens . ames . anti-synod . script . de persev . . professa est remonstrantium sententia , nullam in v●t●r● 〈…〉 to ●●aram exstare promissionem vitae aeternae , atqu● adeo nec comminationem mortis aeternae . se● norunt remonstrantes s●r●ire ●●●n●e . id. ibid. fear is animae praefidium ; superbia est haereticorum mater luther . see doctor willet on lev. . quaest . . & ridley of the civil law , p. . foxes d vol. p. . dr gouge of the sin against the holy ghost . see more there , and alsted . theol. cas. c. . c. . the turks abhorre blasphemy , not only against god and mahomet , but also against christ and the virgin mary , and other saints , and they punish blasphemers of whatsoever sect. purchase his pilgrimage , l. . c. . secunda secundae , quaest . . artic. . recepta sapientum opinio est , in inferno non peccari : quae & certissima ratione nititur . etenim disertè paulus , qui mortuus est , à peccato liber est , rom. . . quod ambrosius non immeritò ad omnes naturaliter m●rtuos extendit . nec bonis voluntas nec malis facultas peccandi esse potest . aug. enchir. c. . anima damnati hominis ita paenis obruitur , ut ne cogitationem quidem ullam concipere possit , quae ad peccatum vergat , apoc. . . sanfordus de descensu christ● ad inferos , lib. . pag. . non quivis homines sunt peccati illius subjectum , sed ij tantum qui illuminati sunt à spiritu sancto . . qui ex deliberata malitia contra dictamen spiritus , bellum indicunt veritati cognitae . . qui ex odio id faciunt & blasphemiam negationi addunt . river . in exod. . . in spiritum sanctum blasphemi sunt , qui agnitam per spiritus illuminationem & in conscientia approbatam evangelicam veritatem destinato consilio abnegant cum pertinaci impugnatione , addentes voluntariam blasphemiam , atque adeo ejusdem hostes publici sunt . rivet . in exod. . . it is a wilfull , malicious and obstinate denying of the foundation , viz. that jesus is the mediator and redeemer of the world . it is a totall apostafie from the faith , when the whole man revolteth from the whole christian religion wholly , with an obstinate resolution never to return to it any more . mr. downe in a letter . dr. donne . dr. gouge . some conceive the sin against the holy ghost could not be committed under the law , because the spirit was not given but under the second covenant . mr. bedford . this sinne is not pardoned , . because it is never repented of , heb. . , . . the means of pardon are rejected , heb. . . christ jesus offered in the gospel . . god is utterly renounced . john . . paul before his conversion walkt on the brink of the sin against the holy ghost , but because he sin'd ignorantly , he was pardoned . a discant nostri homines quid sit peccare in spiritum sanctum ne se decipiant . cadit saepe in homines bonos metus ne hoc peccatum commiserint . dicunt enim , ego scivi hoc vel illud esse peccatum , & tamen feci . ergo commisi peccatum in spiritum sanctum . discite quaeso quid sit peccare in spiritum . non est facere quod scimus malum esse , sed est ideò aliquid facere , quia scimus malum esse , vel ideò aliquid persequi , quia scimus bonum esse . stresom . in act. . . conc. . a lacedemonian generall complained that he was driven out of asia by a thousand archers , he meant by the king of persia's mony , an archer was the stamp of the persians coyn . so in the late civil warres in france , many were said to have been pelted with spanish pistols , a pistol is an indifferent word both for a certain coyn and a small piece . b. smith . see that proverb bos in lingua in erasmus his adagies ; and that story of demosthenes is famous , who was fee'd one way , and after receiving a fee from the adverse part , pretended he had the squinancy and so could not speak ; but one said it was not the cold but gold which hindered him from speaking . one trusts in that which he makes the argument of his obtaining good , or escaping evil . a confidence must be withdrawn from all other things but god , in respect of the principall and full worth of it . therefore we are forbidden to trust . in man , isa. . . jer. . . psal. . . . in riches , psal. . . mark . . tim. . . . in chariots , horses , psal. . . & . . . in our own wits , prov. . . & . . . in our own righteousnesse , ezek. . . luke . . phil. . , . we may in some sense trust in man , that is , be perswaded that he will deal honestly with us , and rely upon him for performance of his promises , and for doing what in him lieth for our good : but we may not in this sense trust in him , that is , stay upon him as a sufficient help to do us good , but only we must look to him as an instrument , and rely upon god as the chief cause , because all men are changeable , and all things weak and uncertain . philosophers make covetousnesse a vice in the defect not in the excesse , it is the excessive carriage of the soul toward riches , but this is easily reconciled , take the excesse and defect as they stand in the habit to vertue , then covetousnesse is a defect to liberality , but take it according to the objec● , so it is rather in the excesse then the defect . dr. stoughton . see mr. wheatlies caveat for the covetous , on luke . . dr. sclater on rom. . . p. , , &c. ames de conscicu . l. . c. . capel of tentat . part . . c. . mr. perkins . greenham . illa peccata dicuntur carualia quae perficiuntur in delectationibus carnalibus , illa vero dicuntur spiritualia , quae perficiuntur in spiritualibus delectationibus , & hujusmodi est avaritia , delectatur enim avarus in hoc quòd considerat se possessorem divitiarum . aquinas ª ● quaest . . artic. . aquinas makes it a greater sin then prodigality , ª , ae q. . art. . tim. , . signes of it . mat. . , . meditate of the nature of earthly things , . their unprofitablenesse . . uncertainty . . the dangerousnesse of them . riches are but the blessing of gods left hand , prov. . . of his footstool , earthly blessings , under-ground blessings , but bodily blessings ; thy soul is not the richer for all thy wealth , such blessings as god gives to the worst of men , those which he hates . the mines of gold and silver are among the indians who worship the devil . agur praied against riches , prov. . . they are called thorns and thick clay , deceitfull , uncertain riches . psal. . solius temporis honesta est avaritia . avarus nihil rectè facit nisi cum moritur mimus publianus . vide aquin. ª ae quaest. . artic. . & . sam. . , , . isa. . . god often upbraids the israelites with this , that their city was full of bloud , and that cruelty and oppression did lodge in it . it is a will to do hurt to a creature further then it deserves . there is scarce a vice but being entertained and served will end in bloud . superstition will breed such mad zeal as will account it self the more pious , the more bloudy , and will think it doth god service in killing others , as paul before his conversion . the duke of medina said , that his sword could finde no difference betwixt an heretick and a catholick , his businesse was to make a way for his master which he meant to do . ambition careth not to kill the person and all his kindred in whose stead it hopeth to be advanced , as the stories of the kings of israel , and heathen stories also testifie . envy will count no drink sweeter then bloud . lust will make way for its own satisfaction by the death of a husband , wife or corrival . covetousnesse and revenge will provoke a man to cruelty . fear of shame hath made many a hatlot kill her own infant . these vices make a man the more bloudy , because they extinguish the light of nature , and choak the check of conscience . * the plague , pox , vengeance , the devil take thee . the mention of the devil makes it appear how devilish thou art . see dr gouges whole armour . the sichemites judg. . goliah , sam. . . sbimei , the mother of micah . those rash and vulgar maledictions are very sinful , pestis te abripiat , abi in malam rem , utinam suspensus esses . dr ames cas. of consc. est propriè per dolum in verbis , per fraudem in factis . all the latine lewis the eleventh would have his son charls the th to learn , was this , qui nescit dissimulare nescit regnare . fraus oritur ex similitudine . alchimy is like gold . the italians have a proverb , he that deceives me once , it s his fault ; but if twice , it s my fault . de divinationis nomine nolim multum contendere . tantum dico , divinationis nomen mihi quoque videri impropriè astrologicis praedictionibus tribui , quoniam is verè dicitur divinare , qui interno quodam impulsu , non autem ex causis aliqua praedicit . beza epist. . augurium est divinatio quae ex avium volatu , cantu aut pastu capitur , diciturque augurium quasi avigerium , quia ex gestu avium sumebatur , inde tamen transfertur ad quamlibet divinationem ▪ cornel. a● lap. in num. . modu● quo exequuntur has divinationes ineptus est , & meritò à maximis ingeniis etiam inter tenebras derisus : per garritus aut volatus avium , per pastum pullorum , per exta animantium , per stridorem soricum , per voces temere jactatas . lod. viv. de verit . fid. christ. l. . c. . vid. thom. aquin. ● , ae quaest. . artic. , , , &c. primum bonum summae trinitatis est indivisio . the unity in the trinity is the chiefest thing , and the devil among the vulgar is known by his cloven foot . the pythagoreans have set a note of infamy upon the number of two , because it was the first that durst depart from unity , numerus binarius infamis est , quia primus ausus est discedere ab unitate , elegantly ; for nothing is so diabolical as division , nothing more divine than unity . dr stoughto●s happinesse of peace , p. . studium partium est maxima pars studiorum . see isa. . . ierusalem was destroyed by division of them into parties . iosephus . dum singuli pugnant universi vincuntur . tacitus . it was machiavels maxime , divide & impera ▪ see mr calamies sermon on mat. . there is no union or division like that in religion . the breach between the ten and two tribes began on a state-businesse , yet ieroboam laid the foundation in religion . speciosum quidem nomen est pacis & pulchra est opinio unitatis : sed quis ambigat eam solam ecclesiae atque evangeliorum unitatem esse , quae christi est ? hilarius adversus arianos . sect ▪ in quas iudaei divisi scindebantur , & quasi scholae oppositae , tres olim ex●●●erant nomina●●ssimae . nam si quae erant aliae ab istis tribus ▪ inde velut propagines effloruere . erant autem illae tres , phari●aeorum prima , sadducaeorum secunda , tertia essenorum . montac . analect . exercit. . sect. . hos. . . luk. . , . it is magna animae submersio . august . it is vitium maximae adhaerentiae , as the schoolmen say , seldom left . proverbium est in sa●●edri● , in●rat vinum , exit arcanum . d●u● . adag . . decur . . in vino veritas . drunkennesse doth both make imperfections and shew those we have to others eyes . d ▪ halls contempl. the spartans to make their children loath it , were wont to present to their view some of their vassals when drunk , that seeing their beastly demeanour they might learn to detest it . plutarch . drunkards live ( like fishes ) in liquido , in the water , they make the tavern their temple , indian smoke their incense , sack their sacrifice . i never heard other commendation ascribed to a drunkard , more then the well-bearing of his drink , which is a commendation fitter for a brewers horse then for gentlemen or serving-men . l. cecil to his sonne . germanorum bibere est vivere , in practice as well as in pronunciation . a professor of hebrew reproving another that was drunk , he answered to him , ego ebrietate mea tantum meum caput turbo , tu ebrietate tua turbas israelem . arminius reproving baudius a professor of l●yden ( who would be often drunk and sometimes rendred this as a reason why he could not read his lecture that day , prop●er ●●ster●am crapulam ) he said thus , baudi , tu dedecories reipublicae : & tu ecclesiae , replied the other . germania tota super ebrietate malè audit . scalig. orat. ● . cont . erasm. germani possunt cunctos tolerare labores , o utinam possent tam benè ferre fitim . vide lansii orat. cont . germaniam . isa. . . pet. . . see hackwels apol. p. , , . wards woe to drunkards . ames . de consc . l. . c. . by solons law it was punished with death in every one though he were a magistrate or prince . no civil state but have made severe laws against it . if chrysostom were now alive , the bent of all his homilies should be spent to cry down drunkennesse , as he did swearing in antioch . vide aquin. ª , ae qu. . artic. , , & . aristotle said , every drunkard was worthy of a double punishment , both because of his drunkennesse , and the evils afterward . in the scripture we have two notable instances of gods loathing this s●n , in noah and lot , gen. . . & . . though many excuses might be brought . consider . that the power of wine was not so well known . . noah used constantly to drink water . . it was but once . . he was aged , old men ( saith aristotle ) are sooner drunk , because of the weaknesse of their natural heat , which is easily overcome by that of wine . lot being sad and solitary took wine perhaps to refresh him . * tul. l. . tusc. quaest. invidia ab in particula intensiva & video , quod invidus oculos continuò fixos habeat in alienam foelicitatem . livor ● colore livido qui plerumque in invidis cernitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veluti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod invidus vel semet animi agritudine quodammodo interficiat , vel necem optet ejus cui invidet . sanderson in leo. vide voss. instit. orat . lib. cap. . cain kill'd his brother , esau threatned to kill his , and iosephs brethren intended to kill him . envy was the original and moving cause of it in them all . see rom. . . see dr willet on gen. . . & exod. . . par. on rom. . . cartw. on prov. . . and master wheatleys prototypes on iacobs wives . the spirit of a man lusteth after envy . see the difference between envy and hatred . d. willet on gen. . . error in judgement is worse then in practice , then the conscience takes part with sin , and a man thinks he ought to do what he doth . * mihi quidem totam locorum theologiae communium seriem anim● peragranti , vix ulla occurrit theologiae particula ( si ab unico s. triados mysterio discesseris ) quam pontisici● non foedis aliquot erroribus conta●in●●unt . down . diat . de antichrist● part . . lib. . cap. . vide ibid. cap. . catalogum errorum romana ecclesiae . call no man father on earth , christ speaks it in respect of doctrine , see revel . . ● . try their doctrines by the rule of the word . nemo se palp●●● de su● satanas est ; de deo beatus est . aug. see d. halls holy panegyrick , pag. . communiter nomen adulationis attribui solet omnibus , qui supra debitum modum virtutis volunt alios verbis vel sact is delectare in communi conversatione . aquin. ● ae ae quaest . ● . artic . * cambden in hampshire . nolo esse laudator , ne videar esse adulator . tully . pessimum inimicorum genus laudantes . notae illorum voces sunt : ita domine , ita est , rectissimè factum , nec aliter debuit , jus & fas à te stant ; benè , bellè , praeclarè , pulchrè & festivè , magnifi●è , divinè , non potuit melius . drexel . tom. . de adulat . cap. sect. . this sin hath been so proper to this nation of england that one puts voraces for an epithete of angli ; and another when he will say he is full even to the brim , expresseth it thus , si saul comme un anglois , he is glutted like an english man. smindyrides , perditissimus ille junenis jactare solitus est , se à viginti annis solem , nec orientem , nec occidentem vidisse , assiduè scilicet in lecto aut in mensa occupatus . drexel . aeternit . prodromus , c. . sect. . clemens alexandrinus writeth of a fish which hath not a heart distinguished from the belly as other fishes have , but it hath the heart in the belly . so these gluttons which make a god of their belly have a heart in their belly . one seeing so many young gentlemen follow epicurus at his first setting up , said , the cause was it was young mens philosophy that was professed in that school . nomen sobrictatis sumitur à mensura . dicitur enim aliquis sobrius , quasi briam , id est , mensuram servans . aquinas , ae . quaest. . artic. . heresie is contrary to faith , schism to charity . aquinas and others . heresie opposeth the truth of a church , schism the peace of it . see mr vines on pet. . . concordiae sraternae vel ambitiosos decet esse christianos , sed multo magis studios●s nos esse convenit veritatis caelestis & salutaris . nam concordia ( sicut & amicitia ) colenda quidem est , sed usque ad aras , & arae colendae non sunt usque ad concordiam . colimus itaque veritatem , quoad ejus fieri potest , citra pacis jacturam ; quod si non sine dispendio pacis atque amicitiae redimi possit veritas , quovis pretio , etiam odio nostri , & salutis temporalis discrimine redimenda est . twist . in corv. defens . armin. all false teachers should be discountenanced . see zach. . , . nolo in suspicione haeresios quemquam esse patientem . hieron . ad pammach . vide acta synod . nat . dordrecht . exam. artic. . remonst . p. . pelagiorum est ●aerefis hoc tempore recentissim● , à pelagio monacho exorta . hi dei gratiae in tantum inimici sunt , ut sine hac posse hominem credant sacere omnia divina mandata , &c. aug. c. . de haeresibus . vide plura ibid. pelagius was born in britain the same day that austin was in africk . jacobus arminius vir doctus & acri ingenio , sed qui parum tribuebat antiquae ecclesiae judicio , nihil reformatae . episc. dav. diss●rtat . de praedestinat . cap. . jacobus arminius vir ingenij excitatioris , verum cui nihil arrideret , nisi quod aliqua novitatis specie se commendaret . praefat. ad eccles. act. synod . dordrecht . hypocrisie is when a man seems outwardly to be that which he isnotinwardly . perkins on rev. see dikes deceitfulnesse of heart . c. . p. dr sclater on rom. . . pag . constantius the father of constantine , to try his courtiers , commanded all to sacrifice to idols , pretending to discard all that refused so to do , but contrarywise those that obeyed , he put from the court , saying , quomodo fidem imperat●ri praestabunt inviolatam , qui deo sunt perfidi . eusebius . how will they be true to their prince who are disloyal to god ? james . . hildersam on p●al . . . p. , . quo quis sanctior est hypocrita , eo deterior est evangelii hostis . luther . see m. wheatly of the example of the sodomites . magna pars vitae clabitur malè agentibus , maxima nihil agentibus , tota ferè aliud agentibus . senec. consol. ad polyb . c. . cùm ad extrema vencrimus , serò intelligemus miseri , tamdiu nos , dum nihil agimus , malè occupatos fuisse . id. ibid. maximae profecto laudis est , non tantùm à diabolo nunquam , sed nec à morte otiosum inveniri . drexel . aeternitatis prodromus . cap. . sect . . vita ignava & otiosa nec placita unquam nobis : & ne ejus aliquando necessitas vel voluntas adveniat , serio deprecor . casaub. epist. . stuckio . christ spent all his daies in labour . rebeccah and sarah were good housewives . diogenes , that he might not seem idle in the midst of businesse , would needs be doing , though it were but by rolling of his tub. a the promises of the gospel appertain to those only who walk not after the flesh but the spirit , who are heavy laden , and take christs yoke upon them , to those which confesse their sins , and leave them , which mortifie the deeds of the flesh by the spirit , for with these or such like conditions they are limited . democritus said that intemperate men were valetudinis suae proditores , betrayers of their own health , and killers of themselves by their pleasures , so that sybaritica mensa and sybaritica calamitas , are for the most part inseparable . the philosopher could say the intemperate man is seldom a penitent man. mendaciam à menda . mendacium nominatur ex co quod contra mentem dicitur . et idco si quis salsum enunciet , credens id esse verum , est quidem falsum materialiter , sed non formaliter : quia salsitas est praeter intentionem dicentis . aquin. ● ae quaest . ● . artic. . see elton on col. . . when one utters a speech , reserving the other part in his minde , it is no better then lying ; when that which one speaks is false , it will not be helpt with that which is reserved , else no man or devil can have the lie given him . arius subscribing to the councels decrees , sware it was true as it was there written ( meaning the paper kept close in his bosom or sleeve . ) just like to the jesuites absurd equivocating , or counterfetted perjuries and cousenage in abusing the words of st paul , factus sum omnia omnibus , ut omnes lucrifaciam . wats . quod. of religion and state , quodl . d answ. to th artic. the papists tell us that st francis had five wounds of christ made in his flesh by an angel , with the nails sticking therein and continually bleeding till his dying day . their golden legend was compiled by a leaden brain , and published by a brazen forehead . neque potest esse in ullo libro accrvus mendaciorum major , quam in legenda illa plumbea , quae de persecutione anglicana apud vos circum fertur . ibi legas catholico● insus●s ferarum pellibus à rapidis canibus dilaniari ; ibi glires pelvibus inclusos catholicorum viscera exedentes ; ibi catholicos ad equorum praesepia relegatos , faeno ibi pascendos : nec legas solum , imò & vid●as , are enim ibi sculptae imagines . falsa , sicta , fucata omnia . episc. and. tortura torti . thomas walsingham a monk of st albanes , saith it was a good argument in his daies in every mans mouth , hic est fraier , ergo mendax , sicut & illud : hoc est album , ergo coloratum ; such a one is a frier and therefore a lier , as that , this thing is white and therefore coloured . levit. . . a prov. . . & . . well said a godly man of cain , he had half killed and consumed himself with malice before he killed his brother . malice is commonly hereditary , and runs in the bloud , and ( as we say of rennet ) the elde● it is the stronger , d. hall. the heathen man held that between militia and malitia there was as little difference in sense as in sound . see dr. willet on exod. . quaest. , . murmuring comes from pride , the devil is the proudest creature and most discontented with his condition . it is a taxing of god , it is in effect to say this is not well done . we are creatures and guilty creatures , god is too just to do us wrong . see m. calamy of covenant-breakers , on tim. . . cooke on littleton p. . b. and knowles his turkish history , p. . b de iuramenti promissorii obligatione praelect . . sect. . est vel mendacium juramento sirmatum , vel violatio juramenti : vel dolosa jurati● cùm inter jurandum cogitat se non servaturum . chemnit . loc . commu● . a●ii simulationem quam perjurio etiā texorat in apertum produxit dominus . nam cùm ille suis ac gregalium suorum artibus tantum perfecisset , frustra reclamante alexandro constantinopolitano episcopo , & aliis piis qui fraudem hominis intellexerant sed side●s non invenerant apud potentiores , ut sequente die cum ingenti dolore piorum in communionem ecclesiae solemniter constantinop●li introducendus esset : prae●●dente vesperá ante solis occasum necessitate naturae compulsus in latrinas secess●t , & ibi intestina effudit , adcoque , ut sozomenus ●●t , & com●●unio●e ecclesiae & vita sua confestim privatus fuit . quod cùm constantinus inaudisset , miratus id constantinus est , & ex eo pro certo agnovit , arium pej●rasse . atque ut soc●ates refert , inort● arii mag is etiam in orthodoxi fide consirmatus suit , revera à deo ipso testimoniam sic accepis●e sidem nicenam dixit , ac laetatus est eo casu . vedel de prud. vet . l. ● . c. . the doctrine of the councel of constance is , that a man ought not to keep faith with hereticks . id. ib. nos cum ii● sentimus qui judicant polygamiam simultaneam semper fuisse illicitam , utpotè juri divino & naturali contrariam , & contrajura illa peccasse lemechum primum polygamum assercre non dubitamus . rivet . in gen. . exercit . . vide plura ibid. ex prima illa conditione qua uni mari foeminam non nisi unam deus attribuit , satis apparet , quid optimum fit deoque gratissimum : & hinc sequitur semper id fuisse egregium ac laudabile : non tamen ut aliter facere nefas esset : quia ubi lex non est , ibi non est leg is transgressio , at lex de ea re nulla ill is temporibus exstabat . grotius de jure belli ac pacis , l. . c. . vide plura ibid. et cl. seldenum de iure natural . & gentium , l. . c. . et montac . analecta eccles. exercit . . sect. . b. lake . some think that the patriarchs had a special dispensation for their polygamy , as conceiving that such as abraham and david could not be perpetually ignorant of gods minde in a point of such concernment . mr. huits anatomy of consc . chap. . cajetanus asserit pluralitatem uxorum nusquam à deo prohiberi , adeóque paulum cum episcopum vetet habere plures uxores , reliquis concedere . rainold . de lib. apoc. tom . . praelect . . see cartw. on prov. . . mr. whately in the sodomites . it was one of the first sins in heaven , tim. . . one of the first sins in paradise , and one of the first sins that springeth up in us . a frenchman therefore compares it to the shirt which is the first put on , and the last put off . the schools say humility is vacuum spirituale , and pride plenitudo diabolica . superbia in communi est , qua quis inordinatè supergreditur illud quod est . unde etiam definiri solet , propriae excellentiae affectatio inordinata . ames . de consc . l. . c. . vide plura ibid. et aquin. ª , ae quaest. . artic. . & . the spaniards are very proud ; a cobler there dying bid his son keep up the majesty of his family . * , ae qu. . art. . prov . . & . . & . . & . . psal. . . jam. . . the first judgment was occasioned by this when the angels entertained ambitious thoughts against god. it is commonly the sinne of young men , covetousnesse of old folk . d. hackwell . when diogenes saw plato to delight in neatnesse and cleannesse , and to have his beds well dressed , he went and trod upon his beds , and said , calco platonis fastum , but plato replied , sed maj●rifastu , with a greater pride . when plato saw diogenes go with an old cloak full of holes , he said , he saw his pride through the holes of his cloak . the pope styles himself servus servorum , yet takes upon him to be lord of lords , to depose kings . multo deformior est illa superbia quae sub quibusdam humilitatis signis latet . nescio enim quomodo turpiora sunt vitia quae virtutum specie celantur . hieron . l. . epist. . romanensis ecclesiae superbia & supercilium quantum sit , test is sit doctrina suorum meritorum . test is item sit flatus & fastus vitae . humf. iesuit . par . . de ●atura eccles. ratio tertia . it entertains crosses with anger , and blessings with disdain . mal. . . the remedies of pride . why art thou proud , dust and vanity , vile earth , stinch lapped up in silk , magnified dung , gilded rottennesse , golden damnation ? dr. white in a sermon at the spittle . matth. . . sam. . . see isa. . , psal. . . sam. . . to . the th commandment . sam. . . sam. . . & . , . eccl. . see pro. . & . . & . . quid bonis in eo regno sperare jam licet , ubi optimi duo reges religionis obtentu parricidarum ficis sunt confossi ? quanquam non universa gallia in hoc parricidium consenfit , verum oppido pauci superstitione depravati , & omnis legitimae potestatis osores acerrimi . casaub. epist. . thankfulness is accounted a heavy burthen , revenge a sweet refreshing , therefore men naturally are more prone to revenge a wrong then requite a good turn . proniores ad vindictam sumus quam ad gratiam bodin . gratia on●ri vindicta in quaestu habetur . tacitus . non minus mali , referre injuriam , quam inferre . lactant. lib. . de vero cultu . qui enim referre injuriam nititur , eum ipsum , à quo laesus est , gestit imitari . id. ibid. i can ho●d there is no such thing as injury , that i● there be , there is no such injury as revenge , and no such revenge as the contempt of an injury . dr. browns religio medici . verè magni est animi quasdam injurias negligere , nec ad quorundam convicia habere v●l aures , vel linguam . erasm. epist. lib. . aegidio . dictum aut factum minus rectum , praebens occasionem ruinae . vide aquin . . . ● . q. . art. . scandalum est dictum vel factum aut exemplum quo alius fit deterior . zanch. scandalum est quo quis impellitur in ruinam & evertitur . cameron praelect . in matth. . . vide plura ibid. bona res neminem scandalizat nisi malam mentem . tertul. mat. . . see d. prid. eph. back s●id . crakenthorp's virgilius dormitan● . c. . the donatists divided themselves from the then catholique church , because it was not pure enough for such sanctified communicants , they cried up liberty of conscience when they were under power , but were much against it after . 〈◊〉 est ●adem opinantem & eodem ritu utentem solo congregationis delectari dissidio aug. and again , schismaticos facit non li●er●● fides sed ●ommu●●nis disrupta socictas . independentes illi quos ( cum nihil familiari nobis cismari●is lingua edide●●●● ) usque nun● nisi de nominis infamia nosse non licuit . blondel . de iure plebis in regem , eccl. dissert . p. . pagets arrow against the separat . of the brownists , c. . p. . * religious communion . paget ubi supra p. . see more there of m. ainsworths unchristian errour against private communion with the godly , and his harsh censuring all , and those that hold communion with the church of england , and c. . p. . m. paget holds them guilty of schisme that forsake communion with the church of england . vide scult . annal . dec. . p. , . nihil unquam magis detestatus sum quam seditionem , nec adhuc ulla in re mecum pugno . eras. epist. l. . floriano motino . see sam. . , . plaiser's apello evangelium . c. . ignorant men and those that are raised from a mean condition are apt to think too well of themselves . god and nature teach us to love our selves . matth. . . thou shalt love thy neighbour as thy self , self in subordination not in opposition to god regular self . zanchius in eph. . . see d. gouge on that place . self is the great idol , self-conceit , self-love , and self-seeking : self-conceit in the understaning , self-love in the affections , and self-seeking in the whole conversation . * ecclesiastes . false accusers , tim. . david was slandered by saul , christ was called a glutton , drunkard , a companion of publicans and sinners , yea , an impostor and deceiver , and what not ? but he bare all ▪ and we never reade of any complaints he made for this abuse . regium est male audire cum bene feceris . slandering is against the fifth commandement , because it robs him of the honour and dignity which is due unto him : against the ninth commandement , because it blemisheth the good name and fame of another : and the sixth , it is contrary to charity . iesabell took away naboths life by a slander . se accusasse sufficiat , nemo ●ri● innocens . see joh. . . thess . . saul saith to samuel , honour me before the people , see sam. . . haman would be worshipt with religious worship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper vulgatissima pestis est in mundo quod etiam gent●les poetae & historici vehementer reprehenderunt . non est pagus , in quo non reperiatur unus atque alter , qui praealijs non velint sapere & magnifieri . praecipuè tamen hoc vitio laborant homines ingeniosi , qui de eruditione & sapientia certant . hic nemo vult alteri cedere , juxta illud , qui volet ingenio cedere , nullus erit . pulchrum est enim digito monstari , & dicier hic est . sed in privatis hominibus , imo etiam magistratum gerentibus , non tam pernic●osa est , ut in his , qui ecclesiae praesunt . lutherus in . cap. ad galat. potest gloria dici vana tripliciter . uno modo ex parte rei de qua quis gloriam quaerit , put● cum quis quaerit gloriam de co quod non est , vel de eo quod non est gloria dignum , sicut de aliqua re fragili & caduca . alio modo , ex parte ejus à quo quis gloriam quaerit , puta hominis , cujus judicium non est certum tertio modo , ex parte ipsius qu● gloriam appetit , qui videlicet appetitum gloriae suae non refert in debitum finem , put à ad honorem dei vel proximi salutem . aquinas ● , ae quaest. . artic. . labour to have your names in heaven , luk. ● . . rev. . . and be contented with the praise that comes from god only , cor. . . joh. . . & . . sam. . . hildersam . see ball of faith , p. . there is a two fold unbelief , . purae negationis , negative , as in pagans and turks . when one barely wants faith , having not the means of grace , eph. . . . pravae dispositionis , positive , he that lives under the means of grace and rejects them , as isa. . . . thess. . . omne peccatum formaliter consist it in aversione à deo , unde tanto aliquod peccatum est gravius , quanto per ipsum homo magis à deo separatur . per infidelitatem autem maximè homo à deo elongatur . aquin. ● , ae . quaest. . artic. . insidelium quidam sunt , qui nunquam susceperunt sidem , sicut gentiles & iudaei , & tales nullo modo sunt ad ●idem compellendi , ut ipsi credant , quia credere voluntatis est ; sunt tamen compellendi à sidelibus , si adsit facultas , ut sidem non impediant , vel blasphemiis , vel malis persuasionibus , vel etiam apertis persecutionibus . aquin ibid. artic. . facta est sides temporum potius quam evangeliorum , annuas atque menstruas deo fides decernimus . hil. ad constantium augustum . ecebolius constantij tempore prae se ferebat magnum zelum religionis christianae , sub iuliano autem acrem in paganismo . se ostendit . mortuo iuliano rursus sub christiano imperatore christianam religionem pro●iteri statuit : in eum que sinem ante templi portas pronura abjiciens sese & pedibus cuntium ac redeuntium sese exponens vociferatus est : calcate me salem insipidum . theodoricus gotthorum rex arianus diaconum quendam habebat orthodoxum , diaconus relicta fide orthodoxa ad arianismum transiit , ratus se hoc pacto theodorico regi gratiorem etiam fore , ac rem acceptissimam praestiturum . at rex cognito hoc facto cum quem antea tantopere dilexerat confestim capite mulctari jussit dicens . si doo sidem non servasti , quomodo homini since●am conscientiam servabis ? vedel . de prudentia vet . eccles. l. . c. . see dr willet on exod. . quaest. . that usury is simply unlawfull , yet all gain by the loane of mony ( saith he ) is not unlawfull , see his quaest . . see him also on levit. . pag. , , . usura dicitur , quasi usu aera , id est , usus aeris , & est commodum certum quod propter usum rei mutuatae recipitur . cookes th report , claytons case . c henry the th p. . & . ab hoc usuram exige quem non si● crimen occidere . ambrose . a councell hath defined that to say usury is not a sin , is no better then heresie . see dr willet on exod. . . that witches ought to die . never did any trust in the devil , but he deceived them , even for the base things of this life , witnesse all witches ( his most devoted and professed servants ) if ever he made any one of them wealthy : all ages are not able to shew one . perkins on heb. . the hebrew word exod. . . signifies a woman witch , as menasseh ben israel de creatione and others have observed : which shews . that women are most prone to witchcraft . . that though the witch be a weak woman , yet she must die without mercy . sennertus gives these reasons why women are more inclinable to this sin then men . . because they are of weaker judgement , and therefore more easily deceived by satan . . they are desirous of revenge , and therefore old women if they hate any are ready to use all means to hurt them , practic ▪ med. l. . part . . c. . notes for div a -e when the parson once demanded about mans misery , since man is so miserable , what is to be done ? and the answerer could not tell , he asked him again , what he would do if he were in a ditch ? this familiar illustration made the answer so plain , that he was even ashamed of his ignorance , for he could not but say , he would haste out as fast as he could . then he proceeded to ask , whether he could get out of the ditch alone , or whether he needed a helper ? and who was that helper . master herborts remains , cap. . rom. . . who was the figure of him that was to come . gal. . . see my annot. on cor. . . christ was called adam , because he did partake of our nature , the second adam , because he was another common representee in whose acts we are infolded . man could not come to the favour of god again unlesse the justice of god were satisfied , there must therefore be a price paid for him , and he must be bought again that was fallen from his lord and master . the heathens had some obscure notice of the fall , but could not dream which way the remedy should come , ephes. . . they spake of vertue and vice in a moral way , but not of righteousnesse and sinne as they related to the law. john . . acts . . & acts . . john . , . o foelix culpa quae talem meruit habere redemptorem . greg. bern. luk. . . quae legem praecesserunt , variis modis christum praesigurabant , ejusque actiones , vitam , mortem , regnum , ecclesiam : ut in morto abelis insontis , in diluvio , & reliquiis humani generis à noë servatis : in fide abrae , in obedientia isaac , in simplicitate jacob , in invidia & exaltatione joseph , in agno phase , in egressu aegypti , in transitu maris rubri , in introductione ad terram promissam patribus . quae omnia quòd umbrae essent regni christi , idcirco tam diligenter est ea moses persecutus . lod. viv. de verit . fid . christ l. . c. . christus est sal & vita , & lux veteris testamenti , qui mortuis rebus vitam attulit , & sativit insipida . id. ibid. justification , rom. . . adoption , ioh. . gal. . . regeneration , jam. . . cor. . . repentance , acts . . faith , ephes. . . phil. . . * john . . the happiness of the persons is the infinite satisfaction they take one in another . ante adventum christi victus videbatur à daemonibus deus , occ●paverat ●n●●●ultus corun● non solum gentes , sed etiam non obstante dei prohibitione in maxima parte iudaeos ; sed per messiam salvatorem nostrum sibi tunc deus praevaluit , cum christus missis apostolis , & aliis discipulis in mundum universum tot per cos miracula secit , quod omnes serè gentes ad cultum dei convertit & idololatrium penitus extirpavit . raymund . pugio adversus iud. par . . dist. . c. . ●ententia amyraldi est , cognitionem dei quae potest haberi ex creaturis & operibus providentiae esse gratiam sufficientem objectivam , per quam homines expertes cognitionem christi pro nobis mortui , possunt servari si ●a benè utantur . molin . de amyr . advers . spanh . lib. iudicium . l. . c. . vide plura ibid. etiam c. . & . et vedel . de deo synagog● , l. . c. . et riveti synopsin doctrinae de natura & gratia . c. . non est coarctandus iesus christus , quasi non servator extitisset , quod delirant manichaei , prius quam in iordanc baptizaretur , aut clamaret in cruce , consummatum est . sed erat i●●e modorum illorum multorum , temporibus & mensura diversorum , dispensator unus & promus condus , in quo solo , ut nunc , servantur , qui servabuntur , ita quoque & olim servati sunt , quicunque sunt salutem consecuti ▪ rectè igitur augustinus , accuratissimus in sid●● dogmatibus discernendis & in disputandis solertissimus , fieri olim potuisse pronunciavit ▪ quin & revera suisse saepè sactum , ut praeter israelitas , alii quoque interdum ad salutem pervenirent : nullos tamen sine christo , nullos per legem , non per philosophiam aliquos , cum non esset aliud sub coelo nomen praeter illud iesu christi , in quo consequi salutem possent homines . montac . appar . . p. . vide plura ibid. pag. seq . a john . . & . . b isa. . , . luk. . . there is not so full a description of christ in so few words in any place of the bible , as in isa. . , . . his person is described in which are two natures , . humane , a childe is born . . divine , a son is given . . his offices : . kingly , the government shall be upon his shoulders . . prophetical , the counsellor . . priestly , the prince of peace . he is called the only begotten sonne , iohn . . & iohn . . & iohn . . gods own sonne , rom. . . gods only sonne two wayes : . in time , no son was ever before him . . in dignity no sonne was ever like him . angels and adam were gods sons by creation , iob . luk. . . we by adoption , rom. . . christ by eternall generation of the substance of his father . there was no priority inequality or division in this begetting , the father was not before the sonne , better then the sonne , or another besides the sonne . vide scultet . delit. evang. c. . this is ultimus conatus divini amoris , he could do no more then lay aside the glory of the deity for our sakes . christi servatoris mors refertur ad ineffabilem ipsius erga nos charitatem , joh. . . gal. . . ephes. . . & . nam quae fuit illa charitas , si ( quod socinus eavillatur ) non mori non potuit christus quia homo fuit ? annon potius quàm dilectionem suam demonstraverit christus infirmitatem , si non ben●volentiae affectus , sed naturae fuit conditio quod moriebatur . rivet . disput. . de satisfactione christi . quoad substantiam poenae nihil plus perpessus est christus , quàm quod per legem debebatur : neque enim vel amor patris , vel etiam justitia permittere potuit , plura filio ▪ ut impo●erentur quàm quae illi necessariò , tanquam sponsori , ferenda erant . quoad circumstantias autem , patientis personam , patiendi causau● , passionis efficaciam ; plusquam sufficiens satisfactio christi & à nobis dicitur . neque enim requirebat lex ut de●s moreretur , neque ut sine peccato proprio quis moreretur , neque requirebat denique mortem talem , tantae efficaciae quae esset , ut non mortem aboleret solùm , sed etiam vitam introduceret , eamque illâ , quam adamus terr●strem p●rdiderat , multis gradibus praecellentiorem . sanford . de descensu christi ad inseros , l. . p. . hominem factum fuisse christum , docent scripturae , dum primò eae ipsi tribuunt nomina quae naturam humanam designant , hominis rom. . . cor. . . tim. . . seminis mulieris , gen. . . filii hominis , dan. . . mat. . filii abrahae , matth. . . davidis ibid. & mariae virginis , isa. . . matth. . . & cam deinde nobis per omnia similem factum fuisse , heb. . . & . . carni & sanguini communicasse , omnesque veri hominis proprietates habuisse praedicant rivet . disput. . de satisfactione christi . vide matth . . & . . & . . & . , , , . & . . fuit eisdem temporibus iesus , sapiens vir , si tamen virum cum nomin●re fas est , erat enim mirabilium operum ●ffector , & doctor hominum corum qui libenter quae vera sunt audiunt . et mul●os quidom iudaeorum , multos etiam ex gentibus sibi adjunxit . christus hic erat . hunc accusatione primorum nostrae gentis viroru● , quum ●ila●us incrucem agendum esse decrevisset , non deserucrunt hi , qui ab initio cum dilexerunt . apparuit enim ●is tertia die iterum vivus , secundum quod divinitus inspirati prophetae vel haec , vel alia de eo innumera miracula futura esse pradixerunt . sed & in hodiernum diem , christianorum , qui ab ipso nuncupati sunt , & nomen persevera● & genus . josephus in antiq. non venit qui aberat , sed apparuit qui latchat . venit universitatis creator & dominus : venit ad homines : venit propter homines : venit homo . bern. serm. . de adventu domini . * the papists say , christs soul was presently replenished with all knowledge , as the academicks hold , that the soul came from heaven where it knew all things , and discere is reminisci . mat. . . mark . . john . . pet. . . isa. . . luk. . . luk. . . heb. . . the general not personal infirmities , not madnes , blindness , lameness . phil. . . he was found in shape , that is , in carriage and behaviour as a man , iohn . . he dwelt amongst us , pitcht a tent amongst us . mark . he was heard concerning his fear . joh. . . john . john . . valde inconveniens erat ut una nobilissimarum creaturarum à fine suo totaliter frustaretur : sed humana natura est una de nobilissimis creaturis : cum igitur tota corrupta fuerit per peccatum priorum parentum , & sic beatitudine privata , & indigna facta , ad quam possidendam fuerat instituta , conveniens ●uit ipsam reparari . reparatio verò ●on poterat fieri nisi peccatum dimitteretur : non erat autem justum hoc fieri sine satisfactione . quare oportuit pro peccato totius naturae ●umanae satisfieri . sed satisfactio decenter ●ieri non poterat nisi ab ●o qui debebat satisfacere & poterat ; non debebat autem nisi homo qui peccaverat , nec poterat nisi deus . quaelibet creatura ●●●● ▪ totum suum esse debet d●o : nedum ut prae al●o satis facere possit , ac sic nulla creatura poterat pro homine satis f●cere ; n●● ipse per se , cum per peccatum redderetur indignus , sordes quippe tergere non valet manus quae lutum tenet . quia ergo deus summe ●onus , & summe misericors est , psal. . . decuit ut nulli negaret bonum misericordiae , cujus capax ●ra● . unde ●●m humana natura cecidisset , & tamen casus ejus reparabilis esset , decuit ut eam repararet quia verò justitia ejus immutabilis est , psal. . . cujus decretum est ut nunquam peccatum sine competenti satisfactione dimittatur , proculdubio decens fuit ut in humana natura institueret ●um qui satisfacere sufficeret , quia hoc purus homo nequibat . raim . pug. fid. parte tertia dist. . cap. . it was foretold that he should be man , gen. . . the seed of abraham . hebr. . , . christ took not the nature of man as in the state of inno ▪ cency , or as glorified , but abased and compassed with infirmities , isa. . . rom. . . non ignara mali miseris succurrere disco , said dido in virgil. none but a brother had right to redeem , ruth . . see iob . . by this means he was qualified , . to be a priest , heb. . . . a prophet , deut. . . . a king , deut. . . this was foretold , isa. . . and fulfilled , matth. . , . christ is said to be a stone cut out without hands , dan. . , . see heb. . . & . . there is a twofold nativity of christ , one eternall and incomprehensible , as he is the son of god : the other temporall and miraculous , as he is the sonne of man ; both are contained , gal. . . caeterum ex matre sine patre nas●i , grandi hoc mysterio non carebat . alioqui cur fuisset turpius patrem babere quam matrem , cum praestantior sit vir quam faemina ? sed nefas erat , ut homo quisquam diceretur ejus pater , qui patrem baberet deum . lod. viv. de veritate fidei christianae , l. . c. . the holy ghost did as it were cast a cloud over her , to teach us that we should not search overmuch into the mystery of the incarnation . mr perkins on the creed . christ was not begotten speru●atically nor of the substance of the holy ghost , but operatively , by the power of the holy ghost : he was the activum principium , as the virgin mary was the passivum principium . descendens itaque de caelo sanctus ille spiritus dei , sanctam virginem , cujus utero se insinuaret , elegit . at illa divino spiritu bausto repleta concepit , & ●ine ullo attactu viri repente virginalis uterus intumuit . quod si animalia quaedam vento ●●● aura concipere solere omnibus notum est , cur quisquam mirum putet , cum spiritu dei , ●u● facile est quicquid velit ; gravatam esse virginem dicimus ? lact. divin . institut . l. . de vera sapientia . men have been generated four waies , saith austin . . without either man or woman , as adam was . . without woman , as eve was . . without man , as christ was . . with man and woman , as all other men were . matth. . . vide scultet . delit. evang. cap. . certè de vero natali christi anno tot ●●rè sunt sententiae , quot chronologi . scultet . delit . evang. cap. . vide plura ibid. in the year of the world ( as among twenty eight differences we pitch upon with luther and lucidus ) . dr. prid. history . vide grotium in luc. . . & montacut . orig. eccles. partem pr●orem p. , . & appar . xi . mr. bryan on sam. . , . see master mo●k●ts christmas the christians grand feast . pag. , , . a wilhelmi lan●i de ann. christ. l. . c. . scepter regia potestas , merc. majestas imper●●● cun●us . they had no kings in many years afore christ. after the captivity it was turned into a common-wealth , ephes. . . whilst it was governed by their own laws the scepter continued . shiloh , christ , pacis & f●licitatis author , mic. . . ephes. . . vide raimundi pugionem , c. . p. . b non dubium est epithetou messias , attestant●bus & chaldaeis paraphrastis ambobus , mercetus in loc . vide paul. fag . ●unotat . in paraphras . chald. rivetum , ainsw . & cattw . in loc . montac . apparat. . the highest heresies have risen from misguided zeal . arius upon detestation of gentilisme , least he should seem to acknowledge more gods then one , by confessing a coequality of christs divinity with his father , denied the deity , and sabellius in detestation of arius , fell into the other extream , and denied the distinction of persons ▪ symmons . quemadmodum iesu christo , orbi revelato , & gentibus exhibito secundum promissiones patribus factas , exorti sunt statim antichristi multi , qui se opponerent dei excelso brachio , ac titulum & nomen sibi illud usurparent , quod dei unigenito debebatur , ita etiam cum recens adhuc nasceretur , aut etiam paulò antequam de virgine carnem sumpsisset , multi in iudaea oriebantur , qui & novas religionum sectas instituerent , & se etiam pro messia venditarent . inter caeteros haeretici quidam , quod baronius observat , regnanto herode idumaeo prodierunt , qui ipsum pro messià in scripturis praedicto , reputabant , cui regnum israelis in aetenitatem promissum olim fuerat , eo quod secundum vaticinium jacob , regnum in eo recesserat de ju. a. montac . anal. exercit. . sect. . some held that the god head was converted into the humane nature . the marcionites thought that christ took onely a fantastical not a true body , god manifest in the flesh . tim. . . vide spanhem . dub. evangel . part . . dub. . manichaeus christum veram habuisse carnem negavit . photinus purum fuisse hominem asseruit . arius quoad divinam naturam patri consubstantialem & aequalem non credidit . sabellius personam à patre distinctam negavit . apollinarius animam rationalem ei ademit . nestorius deum & hominem duplicem personam constituit . eutyches divinam humanamque naturam confudit . valentinianus non fatetur christi corpus ex virgine substantialiter sumptum , sed fingit de coelo depositum . fulgentius ad transim . lib. . see of the jews conversion . mercer on amos . . & . & on v. . of obadiah . capel . spicil . ad matth. . . & joh. . . drus. ad difficil . loca . gen. . . unio importat conjunctionem aliquorum in aliquo uno . aquinas par . . quaest . . art . . places of scripture which speak of the union of both natures . john . . col. . . tim. . . heb. . , . uniri hypostaticè deum & hominem nihil est aliud , quam naturam humanam non habere propriam subsistentiam , sed assumptam esse à verbo aeterno ad ipsam verbi subsistentiam . bellar. de christo lib. . cap. . unionis istius modus talis est , ut ●acta sit ( quemadmodum habetur in actis synodi chalcedonensis ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est sine mutatione verbi , item 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , sine naturarum confusione , divisione & separatione , est enim arctissima ac prorsus indissolubilis . ravan . bibliotheca sacra ad verbum unio . from this union of two natures in one person ariseth a kinde of speech or phrase peculiar to the scriptures , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the communication of properties , when the property of one nature is attributed to the whole person denominated by the other nature , as when paul saith , act. . . that god shed his bloud . cor. . . that the lord of glory was crucified . and when christ saith ioh. . . that he talking with nicodemus was then in heaven . communicatio idiomatum ex unione orta non est alternata idiomatum infusio , aut permixtio in naturis : sed est modus alternationis idiomatum , naturarum propria alternatim tribuens , humana deo , & divina homini christo , non juxta utramvis , sed juxta illam naturam , cujus sunt propria . sic filius dei factus est davide ad rom. . , sed non secundùm utramvis naturam promiscuè : sed ut sequitur ibidem , secundùm carnem , nempè secundum istius attributi capacem , sic pari passu christus est immensus , insinitus , aeternus , at secundùm naturam perfectionis istius modi capacem , deitatem scilicet . barlow excrcitat . . vide plura ibid. communicatio proprietatum à scholasticis appellatur , non quòd unius naturae proprietas cum altera natura , sed potiùs utriusque naturae proprictates cum ipsa persona communicentur : hoc est , de ipsa persona tam unius quam alterius naturae proprietates enuntientur . sadeel de veritate humanae naturae . there is also a communication of gifts , by reason of this personal union the humane nature of christ becomes enriched with excellent gifts and endowments , as wisdome , knowledge , holinesse , yet finite , and of dignity , the manhood is exalted above all creatures whatsoever . vide thess. theol. salmur . part . . de duarum christi naturarum hypostat . unione . nestorius said christ had two persons . eutiches makes the natures not to be two existing in one person , but the manhood deified . * a personal union , but not a union of persons . a doctor in divinity and a frenchman , having read very learnedly concerning the trinity , being much admired , and desired by his auditors to publish the same for the common good , he was exceedingly puffed up thereby , and used this speech , o iesule , iesule , quantum hac quaestione confirmavi legem tuam & exaltavi : profectò si malignando & adversando vellem , fortioribus rationibus & argumentis s●irem illam infirmare & deprimendo improbare . lord jesus , how art thou beholding to me ? if i had turned my wit against thee , how much hurt could i have done thee ? and hereupon god struck him , and so took away his understanding that he could scarce learn the lords prayer and creed of his own childe . matth. paris . angl. johan . . so the holy ghost appeared in a dove . * see m. downs treatise . the blessed virgin mary is truly deipara , the mother of god. sanctissimam mariam deiparam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , genetricem dei profitemur contra nestorium . et ut●unque verum sit quod nonnulli observant , leonem . romanae urbis episcopum , omnium principem , desertis verbis deiparam , vel dei matrem appellasse eam , rem tamen ipsam summâ cum veritate conjunctam agnoscentes eadem metipsa appellatione libenter utimur : non ta●tum quia leo sic locutus est , sed quia diu ante leonem elizabeth eam ita compellabat . montac . apparat. . est incarnatio inchoativè & effectivè totius trinitatis , sed appropriativè & terminativè solius filii , ut si tres simul consuant vestem , ab uno tamen ex illis induendam . mares . colleg. theol. loc . in qua ut sidentius ambularet ad veritatem , ipsa veritas deus dei filius homine assumpto , non deo consumpto , ●andem constituit atque fundavit fidem , ut ad deum iter esset homini per hominem deum . hic est enim mediator dei & hominum homo christus iesus . sola est autem adversus omnes errores via munitissima , ut idem ipse sit deus & homo , quo itur deus , quâ itur homo . aug. de civ . dei , l. . c. . * anointing signified three things , . a solemn separation of one to a work or imployment , thou shalt anoint iehu to be king over israel , and thou shalt anoint elisha in thy room . . it signifies the lords gifting and fitting the person for that work , psa. . oyl is an instrument of activity and nimblenesse . you shall be anointed with the holy ghost . saul had another heart after he was anointed by samuel . . acceptation with god , cant. . . when the lord had separated christ to this work , he proclaims he was well pleased with him . christs anointing differs from other mens , . his was only spiritual . . above measure and overflowing , whereas others were anointed with materiall oyl , and they received the spirit but in measure . there were many glorious appearances and representations of christ in scripture both before and since his coming in the flesh , those before were incarnationis praeludia , those since his ▪ a scension were officii insignia . before his coming in the flesh he appeared to abraham and others . see ezek. . , . & . . since his ascension there were divers visions and representations of him in the revelation , ch . . . & . . & . . and . , . which shew that christ glorified hath not laid down any of his offices . christ is a king , a father , a husband , a friend , a redeemer , shepherd , and many such titles are given to him , to be props of our faith , no one relation answers all our necessities . . that every thing may lead us to him . all the promises of the gospel have their efficacy in the relations of christ , rom. . . look upon them as the ground of your greatest comfort and honour . . the knowledge of christs relations is the only way to make your prayers effectual . . all your relations to god are grounded only on your relation to christ. ismael , isaac , josias , & servator noster ante suam nat●vitatem à deo vel angelo propriis nominibus vocati sunt . wakfeldi orat . de laudibus & utilitate trium linguarum arab. chald. & hebr●ic . jesus servator est , vel potiùs salus , id quod & christus , ipse innuere videtur , joh. . . quum ait , salus ex judaeis , & ex iudaea nato , alludensque proculdubio ad nomen suum . id. ibid. nomen jesu salutis beneficium quod ab illo expectandum denotat ; cognomen christi , officium per q●od illud nobis a●quirit & confert . illud hebraicum est , hoc graecum , ( ut deus vocatur abba pater , rom. . ● ▪ ) quia iudaeorum & graecorum indiscriminatim redemptor est . maresii colleg. theol loc . . * the angel gives this reason of his name , matth. . . jesus , joshua , jeshuah , jehoshuah eadem nomina sunt hebraeis & commemorantur passim in scriptis rabbinorum . rainold . de lib. apoc. non solùm dicitur salvator , sed etiam empbaticè salus , quia scilicet est fo●s salutis nostrae unicus , extra & praeter quem non est salus , gen. . . isa. . . joh. . . act. . . ger h. in loc . commun . pulchrè & suaviter bernardus , si scribas ; non sapit mihi , nisi legero ibi jesum , si disputes aut couferas , non sapit mihi nisi sonnerit ibi jesus . jesus mel in ore , melos in aure , jubilus in corde . to be slaves to sinne , . a base bondage , to be at the command of every unclean motion , gal. . , . they are called works of the flesh , fruits of the spirit . . a dreadful bondage , other masters are content to have their slaves obedience , but the more we do work the more we smart . galat. colo● . heb. in their death , . there is an end of all their misery both of sinne and punishment . . a compleating of the graces begunne in them . . a passage from this vale of misery to heavenly glory . qui●imò repetant ad nauseam usque sanctissimum nomen ; dicant , se de nomine jesu jesuitas ; festum nominis jesu devotissimè concelebrent , revolvant psalterium jesu , & stult● sibi placeant ethnico battalogismo quòd in eo nomen jesu ad quadringentas usque & quinquaginta vices iteretur ; non nisi proditores in illum sunt , iuda ipso f●re d●teriores , qui gloriam salutis nostrae nulli alteri nomini communicandam , ab illo cripiunt , & sibi ipsis & sanctis , & stultissimis devotionum suarum sigmentis impertiuntur . abbot . antich . demonst. ● . . mr owens display of armin . c. . condo●andus hic error veterum nonnullorum charitati , etiam ex philosophis nonnullos per legem naturae salutem consecutos esse pro●itentium . twiss . contra corvinum , c. . sect. . s●erravit zuinglius , non in eo hallucinatus est quod dixerit , quenquam salvum fuisse factum sive side in christum ; sed quod exist●ma●it , donatos tali side fuisse , de q●ibus neque verbo dei , neque ex historiis side dignis id probari potest , joh. . . rivet . disput. . de gratia universali . goel redempter job . . isa. . . cor. . . potestate , quia est verus deus ad redimendum genus humanum sufficientibus viribus instructus , psal. . isa. . . . affectu , quia est verus homo propinquitate carnis nobis conjunctus . . effectu , quia interposito sanguinis sui precio nos redemit à potestate satanae ac mortis , à peccatis , ab ira dei , ab aeterna damnatione . redemption which in the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes , but most frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the delivery of any one from captivity or misery by the intervention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a price or ransom : that this ransom or price of our deliverance was the bloud of christ , is evident , he cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mat. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tim. . . m. owen of redemption l. . c. . to redeem signifies the fetching back of a thing by price or force . christ is a redeemer in both senses . cor. . . col. . . redemption is nom●n apud latinos propriè significare , vel iteratam emptionem , vel simpliciter emptionem exposito pretio & sumpta emere , notius est quam ut probari debeat . rivetus disputat . . mediator vocatur tim. . . heb. . . cap. . . cap. . . ratione personae & officii , est enim media , id est , secunda persona inter patrem & sp●ritum sanctum . est mediator inter deum & homines dev●nitus ab aeterno constitutus . ge●h . loc . commun . mediator est , qui se medium interponit inter partes dissidentes , & alios aliis reconciliat . sohnii expos . august . confess . vocamus mediatorem eum , qui inter aliquos dissidentes , aut certè non conjunctos medium se interponit , ut eos redigat ad concordiam vel ●ovo foedere conjungat . bellarm. l. . de christo , c. . * god would have the work of our salvation effected by a mediator , . because of the vast distance b●●ween , . mans universal original pollution , and gods infinite essential holinesse , gen. . . hab. . . . mans universal continual guilt , prov. . . & . . and gods essential justice and jealousie against sin , exod. . . isa. . . . because of the lords demand for satisfaction and mans utter inability to satisfie and obey , cor. . . job . . . because of the extraordinary suitablenesse and sweetnesse of this way , it sets forth all gods attributes , and satisfieth all mens scruples . mediatorem dei & b●minum , medium inter deum & homines non officio modo , sed etiam natura ( quae muneris & officii fundamentum est ) d●cebat esse , & medium quidem non negatione ( qui neque deus , neque homo esset ) à tali e●im mediatore satisfactio percipi●m poterat , sed participatione , qui simul & deus & homo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in una eademque persona esset . thes. theol. salmur . part . . de christo mediatore . christ is sometimes called the son of man , and sometimes the son of god , because he is both in one person . see master perkins tome . chap. . of the order of causes of salvation . costerus saith , christ is mediator excellentiori ratione , homines verò participatione . has distinctiones scriptura nescit & diversos mediatores nunquam nominat , imò contra unum esse asserit . at in unitate nihil distinguendum sciunt omnes . chamierus tom . . lib. . cap. . omnis mediator est medius , at nullus angelus , nullus sauctus est medius inter deum & homines . qui pro omnibus interpellat , & pro quo nemo is unus utriusque mediator . id. ibid. ne dites pas . que nous y avons adiousté de mo● de seul . consu●tez le texte grec , & la version latine . consultes les dictionaires , grecs , latins , & francois , & vous en apprendrez , que la mot , dont l'apostre se sert , signifie un seul & qu'il faut tourn●r ces parales , & un seul mediateur . de croi . d● v●ritè de la religion reformee . vide plura ibid. a a surety is one that stands ingaged for another , christ is therefore called our high-priest who was to stand betwixt god and the people and our sacrifice , the beast died not for its own fault . b in a debt there are two things : . the principal , the debt of obedience , christ might have paid the debt though he had never entred into the bond , col. ● . . . the accessory , the forfeiture , nomine poenae , the curse . christ that he might be a surety for us , not only paid the debt , but entred his name into our covenant , christ himself was made under the law as a covenant of works , and by coming under it himself he abolished it , gal. . . he took away the curse by being made a curse for us . if we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a covenant , he is a surety , if a testament he is the heir of it . see b. ●shers mystery of the incarnat . of christ , p. , , . we owe perfect obedience to god by vertue of our creation , performance of the law is a debt , gal. . . christ was to perform for him and all his the duties we were bound to perform , he made paiment for our obedience by his active obedience , cor. . and amends for our sin by his passive obedience , his bloud , rom. . . active obedience answered the precept , passive our transgression of the prohibition . bellarm. de christo lib. . c. . & . those texts which the papists alledge for proof , shew rather ordinem then meritum , phil . , . heb . . luke . . quoties spiritus sanctus agit de fructibus incarnationis , eos omnes ad nos refert . chamierus tem . . l. . c. . vide calvin . institut . l. . c. . sect . . the socinians from this of christs meriting for himself , inferred , that his merit was not satisfactory . * salvator noster vocatur masiach , dan. . , . & cum adjectione meshiach jehovah , unctus domini , dan. . . cui luc. . . respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est que haec appellatio in n. t. libris tritissima . aaron and his sons were anointed , and the high-priests in succession ever after , but the inferiour priests only at the first time . the high-priest was anointed alwayes with sacred oyl , the confection of which the lord himself appointed in the law. one prophet may seem to have been anointed , but there seems not to be any certain proof of anointing any prophet . whether the kings had the holy oyl poured upon them or no , it is doubtful , yet it seems rather it was , by kings . . this outward ceremony or type expressed two things : . that god did of his good pleasure assign and depute that person to that office. . that god would certainly assist him with gifts fit for his place , if he were careful to seek the same at gods hands . unctio antiquitus in v. t. oleo fiebat , quod quia secundum naturalem efficientiam tum fragrantia reddebat corpora tum agilia , accomodum erat duabus rebus naturalibus significandi , quarum una est , personae ad munus aliquod divinum obeundum sanctificatio & consecratio , alterum adaptatio , seu donorum ad illud necessariorum collatio . armin. thes. pub. decim● quarta . christ as man first received gratiam habitualem , which did perfect his humane nature in it self . these personal excellencies in christ were dona & virtutes , qualifying gifts for his office and sanctifying graces ▪ . gratiam capitis , as the churches head john . . not as if that of the papists were true , it is therefore perpetual , because continued by the priest still , who ( they say ) offers up the body of christ in the masse as a sacrifice to god , but , . because by his once offering he did fully accomplish that which was needful for his church , so that he needs not to be offered again . . because the fruit is eternal , thy pardon shall be for ever , thy grace for ever : christs priestly actions were transient , but the benefit endureth for ever . . he continually exerciseth his intercession . . he admitteth of no successour , and this is one main reason why the apostle maketh him a priest for ever , because there is no successour as there was in aarons order : therefore to hold priests , sacrifices and altars , is to make void the office of christ , and to deny his priesthood . the great relief the jews had against sin committed was in the priestly office. the high-priests great work was to make atonement for the sins of the people , for reconciliation , levit , . , . heb. . . when christ died upon the crosse he then offered up himself a sacrifice , and made atonement to god the father , all our sins were laid upon him . but christ did all in a more transcendent and eminent way then any high-priest did before , the high-priest though he offered up a sacrifice to god , yet himself was not made a sacrifice . the parts of christs priestly function are two , satisfaction and intercession , the former whereof giveth contentment to gods justice , the later soliciteth his mercy for the application of this benefit to the children of god in particular . b. usher of christs incarnation . some say there were three things in the priestly office , . ostensio , a representation of ones person , exod. . , . the high-priest did bear the names of the children of israel on his shoulders , to shew that christ represents you to his father every day , and on his heart to shew christs tender affection to you , heb. . . ioh. . . . oblatio , an offering of a sacrifice , the priests offered sacrifices , christ in a way of obedience voluntarily laid down his body and soul , which was equivalent to all the persons in the world , heb. . . . intercessio , heb. . . the priests burned incense . those things which god hath promised and christ purchased , shall be bestowed by the intercession of christ. when the priest went into the holy place he sprinkled it with bloud , christs intercession is his most gracious will fervently and unmovably desiring , that all his members for the perpetual vertue of his sacrifice may be accepted of the father , rom. . . heb. . . vide aquin. part . . quaest. . art. , , , , , . alwayes when the scripture speaks of the redemption of christ , it cals him god , acts . . because therein the efficacy of his redemption lay , but when that speaks of christs intercession it cals him sonne , heb. . . & . ult . because christs interest and favour with god was the great ground of his acceptance with him . a compleat priest must have , . fulnesse of righteousnesse , so had christ habitual righteousnesse , active and passive righteousnesse . . fulnesse of interest in god , so had christ , matth. . ult . therefore he was able to reconcile us unto god. . fulnesse of compassion , must be a pitiful high-priest . . fulnesse of merit in his sacrifice . the obedience of christ did in a far higher degree please god the father , then the rebellion of adam did displease him for there the vassal rebelled , here the equal obeyed . b. bils . full redemption of mankinde by the death of christ. his death was an act of obedience , he died in obedience unto his fathers will , or to the agreement between his father and him , matth. . ioh. . . & . . phil. . . as there is a covenant of grace between god and us , so there was a covenant of redemption between god and christ. non intercedit per humilem deprecationem , & ut vulgò loquuntur per modum suffragii ; sed potius per modum jurisdictionis , atque per efficacissimam perfectissimi sui meriti repraesentationem . maresii hydra socin expugnata . lib. . cap. . joh. . . christ doth not in heaven kneel upon his knees , utter words , or put up a supplication unto his father for us , that is not agreeable to the glory to which he is exalted , but appearing in the sight of god for us , as a publick person , he willeth and desireth that the father would accept his satisfaction in the behalf of all that are given unto him . vedel . de deo synagog● l. . cap. . vide plura ibid. quid potuit cogitari convenientius , quam ut imago patris increata , creatam reparare● imaginem ; & filius naturalis patri accerseret filios adoptivos . rivet ▪ disp. . de satisf . christi . vide grotium de satisfactione christi , c. . mors peccati poena est , rom. . . & . . quam nemini infligit deus nisi aut peccatotori , aut peccatoris personam referenti . rivet . disput. . de satisfactione christi . ex pet. . . i●eprè sociniani colligu●t christum exemplarem saltem servatorem esse , qu● doctrinam amm●tiatam mortalibus non actionibus solum , sed & passionibus , & sanguinis sui effusione obsignavrrit , adcóque in utroque genere exemplo praeiverit : quasi verò alli fines passionis , & potiores quidem non incul●cutur alib● , ab quos passus legitur , rom. . . ephes. . . col. . . tim. . . joh. . . spannem . dub. evang. part . . dub. . one saith , it is the nature of god to hate sin , but to punish it is from his will. god had been merciful if he had sav'd none , and just if he had punisht none . object . doctrina de satisfactione spoliat deum omnipotentia , quia non potest liberè condonare peccatum , quod vilissimo cuique homuncioni conceditur . resp. nec homo potest liberè condonare ut judex , tametsi potest & debet ut conservus : deus autem hic consideratur ut iudex & dominus qui legem tulit à servis suis immutabiliter exequendam . dr prid. lect. . de christi satisfactione . ego unus sum inter alios qui piscatorem revercor , & tanquam theologum n●● modò in plurimis orthodexum , & singulari eruditione textuali ferè omnia confirmantem suspicor : cujus tamen illam de absoluta satisfactionis christi necessitate sententiam comprobare nunquam potui . twiss . contra corvinum , c. . sect . . see mr owe● of redemption , l. . c. . that is a poor shift of the socinians , when we urge , that christ died for us out of pet. . . & . . ro. . . that is ( say they ) propter nos , or nostro bono for our benefit , not loco vel vice nostri in our room or stead . see john . . for a man to do or suffer ought for another is as much asto do it in his stead : christ died not only for our benefit , but in our stead as our surety , heb. . . christ gave his life a ransom for many , mat. . . . he died as a sacrifice , ephes. . . that died in stead of the worshipper , iob . . . he took our person , therefore was called the second adam , rom. . and burden , . our guilt , cor. . ● . . our curse upon him , gal. . . vide grot. de satiss . christi , c. . vide cammyroth evang. ad heb. . . christus dicitur nabi propheta deut. . , . uti constat ex explicatione n. t. act. . , . & cap. . . est autem nabi usu scripturae is , qui profundiora de deo deque rebus divinis disserit , qui mentem divinam hominibus aperit : saepius etiam de iis usurpatur , qui futura praedicunt . glass . onomat . two things make a compleat prophet , a fulnesse of knowledge of all the secret counsel of god prov. . , . col. ▪ . . an ability to communicate this knowledge unto men , isa. . . he revealed those counsels himself when he was on earth , and reveals them by his spirit now in heaven . john . . heb. . there is , say some , a twofold kingdom of god , . regnum essentiale , which belongs to all the persons in the trinity , and was before the fall . . regnum viearium , an oeconomical mediatory kingdom committed to christ as mediator , ioh. . . & . . the covenant was changed and made with christ , therefore the government is put into his hand . this kingdom ( say some ) is threefold , . regnum universale , a providential kingdom or kingdom of power , so christ is king over all creatures , psal. . . compared with heb. . christ is made caput rerum omnium ad finem supernaturalem , ephes. . . . spiritual , luk. . . whereby god rules over men and angels . . regnum davidicum , whereby god shall in a peculiar manner rule over the jews , dan. . . hos. . lat . end . cor. . , . dan. . & . . luk. . . the apostle useth the most extensive expressions when he speaks of the dominion of christ , ephes. . , . phil. . , , . revel . . . that place cor. . . is understood by some of christs outward visible government in his church , then shall all preaching and church-administrations cease . a vide aquin. part . . quaest. artic. , , , , , . b the head is the highest part in a man , so he the highest in his church ; the head giveth sense and moving unto all the body , so he quickneth the church . as in a natural body all the members how remote soever from the head , have a real union and conjunction with it , which is the foundation of the influences from the head unto them , so every christian hath a union with christ , and thereby communion and influence from him . . all the members are so joyned one with another by certain wayes of communication , that they all serve for the use of the whole ; so in the church of christ , all his people have not only an union with christ the head , but a conjunction one with another , and are useful to the good of the whole body , rom. . . cor. . from vers . . to the end , ephes. . from vers . . to . they are all possessed with the same spirit , isa. . . that is the principal band , the secondary bond is christian love , cor. . eph. . . col. . . psa. . . luke . . the spirit is the bond of a higher union to the saints then angels , christ is to the angels caput dignitatis , to the saints caput unionis , he communicates to the angels as servants , to the saints as members . isa. . . john . , , , . keys are authoritatis symbolum , a token of power , authority and government , revel . . . & . . a metaphor taken from stewards in houses who have the keys given them . christ performs all promises , executes all threatnings , and exerciseth all the attributes , col. . . ioh. . . tim. . . sane nihil in veteris testamenti scriptis uspiam exstat , ex quo accuratius ac firmius demonstrari possit , messiam iis temporibus iudaeis datum fuisse , quo noster servator dulcissimus iesus christus , verus ille messias ac dei & hominum mediator in iudaea visibiliter conversabatur , quam ex prophetiae danielis cap. . caetera quidem omnia variis modis eludere , & ad suam messiam , quem adhuc exspectant , applicare possunt : hoc verò unicum testimonium os ipsis obturat , ut planè conticescant & obmutescant . wilhelmi langi de annis christi , l. . c. . iudaei summi hostes dei sunt , quit iesum christum pro messiâ & deo non habent , sed cum rejiciunt cum tot á sacra-sancta trinitate ; & quia christum accrbè oderunt , etiam infensissini hostes sunt christiant nominis , prae omnibus aliis gentibus & sect is , quae religionem christianam aversantur . vedel . de deo syutag . l. . c. . james . . john . , . this title was given to christ , ephes. . . col. . to lift him above all powers , rules and dominions ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a demonstrative article , he and no other is the head . lord is taken three wayes : . essentially , so god the father . . civilly , so men , act. . . . possessively , so a master over his servant , the husband over his wife . when this lord of lords , lord paramount came into the world , augustas caesar by a strict edict commanded that no man should give or receive the title of lord. ps. . ult . lu. . he is called enosh , calamitous man , ps. . . the apostle expounds it of him , heb. . . see psal. . . & . . . christ speaks that there of himself ( say some . ) he did this as our surety , as our sacrifice , so he bare our sins , psal. . . & . . compared with v. . & was liable to our debt , gal. . . & . dan. . . there was a commutation of the person , not the debt , isa. . . he had a negative ignorance though not a privative in his understanding , isa. . . on this ground he is said to grow in knowledge , luke . . was troubled in spirit , john . . his spirit was spent after labour , his strength weakned , psal. . . all the creatures were against him , the good augels withdrew themselves from him in the three hours of darknesse and approv'd of the judgement , the evil angels set on him , john ● . . he was whipt and buffeted as a slave . the chief magistrates in church and state condemned him , the souldiers mocked and pierced him . god himself had a great hand in christs sufferings , isa. . . the same greek word translated deliver and betray is used of god rom. . . jude ver . . matth. . , . the priests mat. . . and pilate . matth. . . and of the people , john . . acts . . god ordained christs death , acts . . & . , . pet. . . some say god foreknows but doth not by a certain and immutable decree predetermine . the apostle acts . mentions his determinate counsel in the first place , and in acts . his hand to note his concurring power , and his counsel to note his pre-ordaining will. . a great part of christs sufferings was immediately inflicted by god , mat. . . gal. . . . christ ascribes the cup to god , john . . gal. . , . rom. . . he was obedient in the humane nature alone , not in the divine . dr hampton . * amari●●i●a● mortem dulcem , nitidam , candidam , acceptabilem reddit , dum audis iesum christum filium dei suo sanctissimo contactu omnes passiones , ipsam adeò mortem consecrasse ac sanctificasse , maledi●●ionem benidixisse , ig●ominiam gl●rificasse , paupertatem ditasse , ita ut mors vitae janua , maledictio benedictionis origo , ignominia gloriae parens esse coga●tur . luther . loc . com . primae class . c. . we should look unto christ whom we have pierced , and on all his sufferings as brought upon him by us , nothing will make sin so hateful nor christ so dear , vulnera christi rutilantia sunt biblia practica , these lead us to all duties of holinesse . the proper object of faith in justification is christ crucified . the angels love christ because of the excellency and glory of his person , but not as made sinne for them . dignites person● primò conducit ad acceptationem . unde enim fit quod persona iesu christi , in nostram omnium vicem admittitur , nisi quod persona jam multò dignior paenam luit , atque si omnes in mundo homines plecterentur ? secundò ad meritum . tertiò ad compensationem . sanford . de descensu christi ad inferos l. . p. . et in ●ascendi s●rte , & in vivendi instituto , & in mortis genere nihil nisi humile & abjectum & sordidum infimumque spectavit & cogitavit , quid deo immortali minus conveniens aut decorum quam è caelo in terram descendere ? hoc paru● . immò in ventrem virginis mortalis se insinuare , ibique naturam humanam mortalem , & omnibus hominis infirmitatibus obnoxiam assumere ? hoc ille fecit . quid vero honesto homini magis probr●sum contumeliosum , indignum , quam servili supplicio , que & latrones tum puniri solebant , animam quafi criminosam per vim exbalares ? hanc ille etiam sustinere infim● abjectionis & ignomini● extrema notam voluit . salmas . epist. . ad bartholinum de cruce . sugit ubera qui regit fidera . august . vagit infans , sed in coelo est ; puer crescit , sed plenitudinis deus permanet . hilar. ● . . de trinit . mark . . * baronius thinks he made yokes , alluding thereto , in that he professeth my yoke is easie , mat. . dr prid. introduct . for reading all sorts of histories , c. . p. . cor. . . a pope nicolas the third and others maintain'd that our saviour christ was a very beggar and lived here in the lowest degree of beggary that can be , which pope iohn the . condemneth for an heresie . mr gatakers answer to mr walkers vindic . p. , . b mat. . . luke . . mark . , . john . . the psalmist expresseth christs trouble by roaring , psal. . . the apostle heb. . . by strong crying and tears . those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mark . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ are emphaticall , see them opened in my greek critica . tanta sudoris copia ut non corpus humectaret solum , sed etiam in terram caderet . non sudor aqueus sed sanguineus , nec guttae sed grumi , cui exemplo quod unquam auditum simile , nedum aequale ? chamierus tom. . l. ▪ c. vide sandfordum de descensu christi ad inferos , l. . p. . ad finem . a an agony is the perplexed fear of one who is entring into a great and grievous conflict , timor quo corripitur is qui in certamen descendit . arist. irenaeus saith the year of his age wherein he suffered , was about the fiftieth , which he voucheth to be an apostolical tradition . the ground of his opinion was , iohn . . the common received opinion is , that he suffered being thirty three compleat , and in the beginning of his thirty four . scaliger addeth one year more , and placeth his passion in the beginning of his thirty five . non timeretur ille qui potest nocere , nisi haberet quandam eminentiam potestatis , cui de facili resisti non possit : ea enim quae in promptu habemus repellere , non timemus . in christo fuit timor dei : non quidem secundum quod respicit malum separationis à deo per culpam , neque etiam secundum quod respicit malum punitionis pro culpa , sed secundum quod respicit ipsam divinam eminentiam : prout scilicet anima christi quodam affectu reverentiae movebatur in deum , à spiritu sancto acta . aquin. part . . q. . art. . b that is not ●ound , that one drop of christs bloud was enough to redeem the world . pope clement the sixth first used that speech , that one drop of christs bloud was enough to save men , and the rest was laid up in the treasury of the church ▪ luk. . . divine justice would not let go the sinner without a ransome , nor the redeemer without full satisfaction . i am loath to beleeve that either the father was so prodigall of his sons life , or that the son was so carelesse of his own bloud , that he would have poured out all , if one drop would have served the 〈…〉 n. d. hampton on rom. . . see m. pinchins meritorious price of redempt . part . p. , , , . see exod. . . matth. . . rectè hic ex more n●bo●him observavit cl. drusius in praeter . pretium servi fuisse triginta siclos arg●●tcos , liberi verò sexaginta . servator ergo non liberi , sed servi pretio ●stimatus est . de dieu in loc . iudas for love of mony was content to sell his master , it may be he thought not to death , but that his master might shift away and deliver himself by miracle , and he get the mony ; for when he ●aw that the lord must die , he was grieved . m. richardson in his manuscript . they accuse him of blasphemy the highest sin against the first table , and sedition the highest sin against the second . c pilate was his proper name , and he was called pontius of pontia an iland the place where he was born that lay near to italy . ille pilatus , qui tempore christi praefidem egerat , sub caio , in tantas incidisse calamitates fertur , ut necessitate compulsus , ultro sibi manum intulerit , suique ipsius interemptor , divina illa ultrone , ut par erat , non diu parcente factus est . eus. hist. eccles. l. . c. . d christs bloud was shed seven times , circumcisione , horto , corona , flagellatione , manibus , pedious , corde . numb . . . levit. . . isaiah calleth the torments preceding his death with an elegant word ●a●urah , isa. . . and peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . christs body was beat with scourges , soedum supplicium , as a schoolman cals it , a pain so base as might not be inflicted on a burgesse of rome . he was whipt twice as is thought and that cruelly , after the manner of the romans , to move the people to compassion ; by four , as is gathered by the parting of his robes into four parts , and those four all souldiers . a spanish postiller writes , that the jews fearing pilate would discharge him after stripes , gave mony to the officers to scourge him to death . d. clerke . christ was twice whipt with rods : . before the sentence of condemnation given , for that end that he might have been set free ; and after condemnation , ex instituto capitali . he was whipt most grievously , for so psal. . . shews . montac . orig. eccles. tom. prior . part. post . in crowning him with thorns , the souldiers did not only wreath him a thick crown of thorns , to stick his head full of them , but after the putting it on , to fasten it , they did strike him on the head with their canes , as matth. . & mark . do plainly testifie . so big were the nails with which they nailed him to the crosse ( as the ecclesiasticall history reporteth ) that constantine made of them a bridle and helmet for his own use . b bils . full redempt . of mankinde by the death of christ. pag. , . mortuus est in juventae vigore , hoc est annos tres & triginta natus , ut magis charitatem erga nos ostenderet , & paternis jussibus obsequentiam , tum enim posuit vitam , quum erat vivere jucundissimum . lod. viv. de verit . fid. christ. l. . c. . the great misery that christ underwent was in his soul , when the lord poured on him pure wrath , matth. . . the redemption of mankinde is called the travel of his soul , isa. . . papists and socinians say christ suffered only in his body , that his soul suffered but sympatheticè and secondarily ; but bodily sufferings could not make satisfaction for the sins of the soul : lusts fight against the soul ; where the greatest debt was there must be the chiefest satisfaction . christ as our surety must pay our whole debt ; the whole man is bound to the law , but principally the soul , sin is primarily against that : they sinned against their own souls , numb . see micah . . the sufferings of the body will never make a man perfectly miserable ; it is not pure darknesse till the inward man be dark . . the whole man was under the curse , gal. . . the body is but one part of the man , therefore that could never pay the whole debt of the curse . . christ took soul and body and the infirmities of both , that in them both he might make a sacrifice , isa. . . . else many martyrs suffered more then christ , for they suffered greater bodily torments ; some were cut in pieces , some sawn as under , yet they suffered with rejoycing , because their spirits were filled with the consolations of god ; but the lord withdrew the light of his countenance from christ. . christs sufferings in soul began before his bodily sufferings , in the garden when he was in an agony . some say christ was not silius irae , because he was the son of god , but filius sub ira , as a surety . vide grot. de satis . christ. c. . p. . & sandford . de descen . christ. ad inferos , p. , ad . & rivet . disput. . desatisf . christ. f it was usual with pagans ( as chrysostom writes ) to upbraid christians with tu adoras crucifixū . heading , stoning or burning is not so odious among any people as hanging is , among us it is called in special reproach a dogs death , abeat in malam crucem . orat. ad verrem tertia . mor● cousixorum in cruce est acerbissima ; quia configuntur in locis nervosis & maximè sensibilibus , scilicet in manibus & pedibus , & ipsum pondus corporis pendentis continuè a●get dolorem , & cum hoc etiam est doleris diut●rnitas ; quia non statim in oriuntur , ficut hi qui gladio interficiuntur . magnitudo doloris christi potest considerari ex preceptibilitate patientis , & secundum animam & secundum corpus . nam & secundum corpus erat optimè complexionatus , cum corpus ejus fuerit formatum miraculosè operatione spiritus sancti : sicut & alia , quae per miracula facta sunt , fuerint aliis potiora , & ideo in eo maximè viguit sensus tactus , ex cujus preceptione sequitur dolor . anima etiam secundum vires interiores , efficacissimè apprehendit omnes causas tristitiae . aquin. part . . quaest. . artic. . vide lactant. div. instit l. . p. , , . quatuor causae sunt cur christus crucis mortem sustinere voluerit . prima , quia accrbissima . secunda , quia ignominiosissima . tertia , quia gentilis non iudaica erat . quarta , quia significabatur eam fieri pro salute omnium credentium ubicunque illi terrarum essent , quod etiam representabatur expansione manuum . quo nimirum & christus allusit , joh. . . mors & crucifixio christi in lege quoque adumbrata est , sacrificio ventilationis quae sursum ac deorsum , dextrorsum ac sinestrorsum agitabatur . paul. fag . annotat. in deut. . . in ligno moritur dominus , hoc est mysterium peregit salutis , quoniam & lignum perniciem ac mortem attulerat . genus est mor●is non solum ignominiosum , sed durissimum , & prope intolerabile . lod. vir. de ver . fid. christ. l. . c. . h hoc argumentum hofmannū ▪ theologum quendam augustanae confessionis auctorem habuit , qui id primus extrusit . avidè id exceptum fuit ab arminio & ejus sequacibus , qui illi obstetricati sunt cum cur â. spanhem . de grat. univers . part . . p. , &c. vide plura ibid. they are grossely mistaken that will make jesus christ to die for all , so as to make them salvabiles if they will , and yet cannot say that either god hath given christ to all , or given all to christ , or that the spirit of god will apply that redemption to all . there is an adequation or commensuration betwixt the three persons in the trinity and their workings for the salvation of saints . pet. . . dr. hill on ephes. . . see mr. gillesp. miscel , c. . this was so clear , as that there was an order of knighthood of the sepulchre ; so at this day the turk maketh a great commodity for letting travellers to go in and see the sepulcher , estey . a west-indian king having been well wrought upon for his conversion to the christian religion , and having digested the former articles , when he came to that , he was crucified , dead and buried , had no longer patience , but said , if your god be dead and buried , leave me to my old god the sun , for the sun will not die . mark . . john . . i isa. . . he was taken from prison and from judgement . his prison was the grave , and he died under a judgement , that is , a sentence of condemnation . the angel was sent as a publick minister of justice to roll away the stone , and let the prisoner go , when the debt was paid . k hunc articulum theologorum crucem non immeritò nuncupare possumus , adeo illos torquet & vexat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit ad inferos vel ad infernum . this is the only article ( say some ) which proves the immortality of the soul. the question amongst us is , whether christ descended locally in soul into the hell of the damned , or virtually by the power of his godhead . l tom. . part . . mr. perkins following solinius on the augustane confession in this article ( as he doth much on the whole creed ) mentions four several expositions , but in stead of this last , he hath another , that christ was held captive in the grave , and lay in bondage under death for the space of three daies . altingius problem . theol. part . . prob . much magnifies this interpretation , as true , pious and agr●eable to the creed ▪ and approved of by great divines , calvin , beza , danaeus , ursin , paraeus , and by publick confessions of the church . vide sandford● de descensu christi ad inferos , l. . vide bellarm. de christ. l. . c. , . some hold that christ went to the place of the damned , and there preached , and that as many as beleeved in him and were converted were thence delivered . bellarm. de christ. l. . c. . some say he descended into hell that there he might shew himself a conquerour , and might triumph over the devil , as it were , in his own kingdom . see b. bils . redempt . of mankinde . dr prid. serm. moutac . orig eccles. tom-prior part . posteriore , p. , , . but the de●cent into hell which the creed expresseth , and the scripture intimates did belong to his humiliation , phil. . . but his triumphall descent would rather have been an exaltation . * the paschal lamb was to be not alone killed but rosted after . m psal. . . christus secundum animam post ejus emigrationem , verè & localiter detrusus est in carcerem infernalem ; ut execratio pro nobis factus , per i●enarrabiles inferorum animae suae cruciatus , nostras anim as liberatas ab aeternis angoribus & cruciatibus inferui , immunes praestaret . lavater . de descensu . sandford de descensu christ. ad infer . l. . hoc idem censet & latimerus noster in concione quadam quae inter alias ejusdem extat . some papists say that christ went not down to hell but to the upper skirts and brims of it , where the fathers were floting , to fetch them thence : but the fathers were not there , but were saved by the same faith we are , acts . . vide sandford . de descensu christi ad inferos , l. . p. . usque ad . & l. . p. , , &c. gal. . . psal. . . see ps. . , . if christ went to hell to endure those torments that we might not endure them , then he ought to have descended thither , both in soul and body , since both our bodies and souls must have suffered those torments but for christ. for that place eph. . . by the lower parts of the earth grotius understands the earth in which men live , where christ exercised his divine power . see tim. . others interpret it of the grave , which is called the heart of the earth , matth. . . see my annotat. acts . . thou wilt not leave my soul in hell , id est , me , frequens hebraismus , non relinques me diu sub regno mortis grotius . the soul is used by a synecdoche often in the psalmes , ( whence this place is taken ) for me , psal. . , . & . . & . . & . . see vers . . of this chapter . by hell is signified the state of the dead , though they were godly and in joy . see gen. . . psal. . . the same is said twice in acts . after the prophets manner , and the latter words expound the former . christ suffered not the pains of hell in specie or loco , that is , either in kinde or place ; but some think that he suffered pains and punishments conformable and answerable to them in extremity , that only excepted which is sin , or consequent upon the inherence and eternity of the sin of such as are punished id hell . dr. field of the church , l. . c. . some say the torments of hell are . essential , the wrath of god upon the soul , and that christ underwent this . . accidental , as despair , blasphemy , these he suffered not . the suffering of gods wrath includeth two things . . a privation in regard of sense of all the favour of god. . an enduring in regard of sense of all the anger of god : these two things did christ endure . he lost the apprehension of gods favour , my god , my god , why hast thou forsaken me ? . he suffered the full sense of the wrath of god. whatsoever beleevers should have suffered for their sins , whether it be in the losse of the sense of gods love , or in the sensible feeling of the wrath and divine displeasure of almighty god ; all that christ suffered , so far as can be suffered without sin , zach. . . mr. hookers gift of gifts on titus . . there are eight things in hell pains which by no means christs soul might suffer , darknesse , destruction , death , and fire of hell , remorse , rejection , malediction , and desperation of the damned . b. bilsons redempt . of mankinde by the death and bloud of christ. p. , , , , . vide sandfordum de descensu christi ad inferos , l. . p. , ad . bilson saith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which saint luke , act . expresseth davids meaning , doth alwaies note hell in the new testament , p. , . but sandford . opposeth this , de descensu christi ad inferos , p. , &c. nec valce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smalcii à priscis emendicatū . ego dico tibi hodie ( ubi ponatur distinctio ) & cris mecum in paradiso , nempe post diem judicii . nam evertit hoc , . lectio syriaca . ego dico tibi , quia hodie cris mecum in paradiso . et . hodie , illud salvatoris respondet , quando latronis . dr prid. fascic . controvers . theol. cap. . de eccles. haec elusio & ( inquit suarez ) non interpretatio , cùm dicat christus , petitionem latronis implendam esse , eo ipso die . sandford . de descensu christi ad inferos . bishop usher of limb. patrū . loquendum ut vulgus , sentiendum ut sapientes . aristot. in top. of the hebrew word sheol and the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see my hebrew & greek critica . infernus ab inferendo deducitur , eò quod mortui efferantur domo & humo inferantur . sanfordus de descensu christi ad inferos , p. . vide plura ibid. the vulgar renders it abire , act. . . venire , act. . . & . . devenire , act. . . supervenire , act. . . & . . quem admodum victoris triumphus duplex esse solet , unus quidem in ipso campo , quo hostes prosternit , alter in civitate regia , quo de victoria ante parta , amplissimam gloriae ; affluentiae , dominationisque mercedem capit : ita & christus triumphavit dupliciter , primò quidem in ipsa cruce ubi hostes devicit , deinde verò in resurrectione ascensioneque : ubi hujuscè victoriae suae luculentum fructum ad●ptus est . sanfordus de descensu christi ad inferos lib. . the exaltation of christ is that glorious or happy estate into which christ entred after he had wrought the work of our redemption upon the crosse . mr. perkins on the creed . phil. . . heb. . . pet. . . a exaltationis gradu● tres fuere , totidem gradibus extremae humiliationis oppositi : scilicet resurrectio à mortuis , opposita morti , ascensio in coelos desconsui in sepulchrum & ad inferos ; & sessio ad dextram dei , permansioni in scpulchro & in statu mortis vel apud inseros . ames . medul . theol. l. . c. . rose ] that is , his body rose , the god-head could not , the soul did not . from the dead ] that is , out of the grave . estey . resurrectio christi fuit totius humanae naturae , quae antea per mortem ceciderat . respectu animae fuit ab inferis , vel à statu & dominio mortis , cui anima , prout pars erat humanae naturae , fuit subjecta . respectu corporis fuit à mortuis , & sepulchro ▪ ames . medul . theol. l. . c. . it was the custome of the primitive christians when they met one another , to utter these words , christus resurrexit , christ is risen . matth. . . & . . see luk. . cor. . . there be at this day who affirm , that christs body is in the sunne , an old heresie of the mani●hees , who affirmed , that christ in his ascension left his body in the sunne , taking their ground for it from psal. . . he set his tabernacl● in the sunne . that is a poor shift of the polonians in their catechism to avoid that text john . . for christs raising himself from the dead , they say , graeca vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae est reddita latinò excitabo , potest reddi erigam ; unde sensus erit , christum à deo excitatum ex mortuis , suum corpus erexisse . beza doth render it erigam , as the vulgar excitabo , but the sense is the same . christ ascended , . to prepare a place for us , joh. . . . to send down the holy ghost into the hearts of his servants , john . . ▪ . to triumph over sinne , death , hell , the devil , ephes. . . . to make intercession for us , rom. . . but the principall cause of his lifting up was the power of the deity , acts . . and . . why was he taken up in a cloud ? the law was given in a cloud , there was a cloud in the tabernacle and temple , and so christ was taken up in a cloud , to shew that we should not be inquisitive into that which god would have kept secret . aquinas saith , that as he was fourty hours in the grave to shew the truth of his passion , so he ascended fourty dayes after his resurrection , to shew the truth of his resurrection . he ascended from the mount of olives , act. . . near which he had his bitter agony in the garden , luk. . . that thence he might also take the rise of his exaltation . but that the print of his feet should be there seen to this day whence he ascended , we leave that to the papists to beleeve if they be so sotish . see lithgows nineteen years trav. part . . pag. . sedere ad dextram dei , phrasis non est propria , sed metaphorica , christi tum summum honorem , tum summii imperiū designat . metaphora desumpta est à consuetudi-regum & princip●m , qui eos ad dextram suam collocare solent , quibus proximum à se tum honoris , tum potentiae gradum in gubernatione concedunt , reg. . . matth. . . utraque pars sessionis evidens est ex scriptura . prior d● gloria ephes. . . altera de imperio & r●gni administratione ▪ psal. . . & ephes. . , . altingius . the sitting of christ at the right hand of the father is the highest and supream degree of his exaltation , wherein he hath received of the father excellent glory , dignity , power and rule , and is actually made the head of his church , and lord , and ruler of all things both in heaven and earth . if we have so much benefit by christs acting and suffering for us on earth , by christ humbled , what have we by christ exalted , ioh. . . he is present spiritually still with us here , and acts in heaven also for us . he received a personal glory at his ascension , his body is calleed a glorified body , phil ▪ . . see psal. ▪ ult . phil. ▪ , . pet. . . isa. . ult . we should love christ not amore concupiscentiae but amicitiae , not for some good we hope to get by him , but for the good that is in him , cant. . . & . . phil. . . meretricius am●r est plus annulum amare quam sponsum . august . motives . . god loves him above all , isa. . . he loves his creatures with a common love , his saints with a peculiar love , some of them above others , christ above all . . else we shall come under that dreadful curse , cor. . . . the greatest act of gods love to you was in giving christ , iohn . . . all the excellencies of his benefits do flow from him , satisfaction was given to god in his sufferings , because of the excellency of his person , acts . . and all his prayers are effectual , because of that also heb. . , . . all your benefits which you have by christ depend upon your interest in his person , ioh. . . . christ loves your persons , he loved you when enemies . we should love him with all kinds of love , of desire , complacency , benevolence , and with the highest degree of it , above all things . christ makes variety of applications to the souls of sinners , cupit amari , saith one . christians in the gospel should look on christ as ascended . notes for div a -e dr chaloner . credo ecclesiam catholicam , sect. . the papists say , we must beleeve in the church , and the rhemish testament is for it upon tim. . after a sort we are to beleeve in the church , saith bellarmine . sciendum ( inquit augustinus serm. . de tempore ) quod ecclesiam credere , non in ecclesiam credere debemus : quia ecclesia non est deus , sed domus dei. * gell l. . c. . syriack , turbae admodum commotae sunt . see mr. hudsons vindication , cap. . vide mestrezat de l'eglise . cap. . si dicatur in sanctam ecclesiā catholicam , sides nostra refertur ad spiritum sanctum qui sanctificat ecclesiam , ne sit sensus , credo in spiritum sanctum sanctificantem ecclesiam : sed melius est , ut non ponatur ibi in , sed simpliciter dicatur sanctam ecclesiam catholicam , ficut etiam leo papa dicit . aquin. a , ● . quaest. . artic. . vide calvin . institut . l. . c . et gatakeri cinnum , l . c. . vide seldenum de synod . vet . ebr. c. ▪ p. , . et whitakeri controvers . . de eccles. quaest. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictam esse , uti concionem , à concio , hoc est , convoco , usque adeò notum est , ut vix commemorari debeat . nimirum is mos crat olim in civitatibus , in quibus summa potestas penes populum erat , ut vel jussu magistratuum , vel also instituto publico , non optimates tantùm , sed etiam plebs è privatis aedibus evocaretur , atque conveniret , seu in plateam publicam , seu in templum aliquod , aut in alium quemvis locum , ut de iis deliberaret quae ad r●mpublicam pertinerent . id factitatum olim athenis & romae , & ubicunque sui juris populus de legibus vel figendis , vel resigendis , de pace constituenda , de bello decernendo , deque tribuendis vel poenis vel praemiis pro imperio statu●●e potuit : universus enim po●ulus , eo modo , ●●mque in sinem convocatus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud graecos , concio verò apud romanos appellabatur . atque ex iis conventibus reipublicae causa constitutis , vox manavit ad omnes alios coetus , quacunque de causa fierent , sacra scilicet , vel profana . thes. theol. salmur . parte tertia de ecclesia . ecclesia christi est coetus hominum evangeliū christi profitentium , in qu● per ministros ad hoc vocatos , evangelii doctrina purè traditur , & sacramenta ex dei verbo administrantur . beza epist. . vide bellarm. de eccles. milit . cap. . ecclesia prout dicta est ab evocando , conventum & concionem e●●c●t●m denotat : unde christi ecclesia coetus est hominum è turba reliquorum mortalium evocatus ad vitam aeternam . titulus iste domus dei , ecclesia dei vivi , & si ea conjungere libet , columna & stabilimentum veritatis , magnificentior esse videtur , quàm ut in ecclesiam particularem competat . haud sane timotheus in ecclesia universali visibiliter conversari potuit . thes. theol . salmur . part . . ecclesiam sanctam catholicam partiuntur , in militantem , triumphantem , & patientem . quis unquam ante natos iesuitas a●divit hanc ecclesiae partitionem in militantem , triumphantem & patientem , militantem in terris , triumphantem in ▪ coelis , patientem in purgatorio ? scripture duas tantum partes constituit , unam in coelis , alteram in terris : sicut ex apostoli verbis apparet ephes. . . & . . coloss. . . scripturae , patres , scholastici , tridentini proceres duas esse tantùm ecclesiae partes statuunt . rainold . de lib. apoc. praelect . . * distinctio ista non generis fuit in species , vel integri in sua membra , quae res multiplicet , sed tantum quoad diversos modos & status . dr prid. ecclesia visibilis est propter homines qui sunt membra & cives ecclesiae , qui nobiscum agunt & degunt , quos aspi●imus , alloquimur & salutamus . visibilis est propter exercitia pietatis , quae videntur ab omnibus in ecclesiae . visibilis est , quia notae sunt insignes & conspicuae , quibus ab omni infidelium contubernio distinguitur , viz. verbi divini praedicatio syncera , rectus usus sacramentorum , fidelis & simplex in christo obedientia . hum●r . iesuit . pars . de natura eccles. ratio . quemadmodum non negamus ecclesiam universalem esse nonnunquam conspicuam , non absolutè quidem , sed respectu multarum sui partium , & in pluribus atque ingentibus ecclesiis particularibus , sic ex eo sequi id esse perpetuum vehementer inficiamur . thes. theol. salm. par . . these two terms visible and invisible are not divers disterences of the church , as if they constituted two contradistinct or opposite churches , for it is plain that they are for the most part subordinate and coincident . pura puta distinctio est respectu duplicis illius quae in ipsa consideretur , formae : & r●m non variat , verum varios illius considerandae modos innuit . to be visible and invisible are denominations meerly accidental no true differences of the church . ecclesia catholica est objectum fidel , non sensus , ut verò invenitur in coetibus particularibus , duplicem sortitur formam , internam & externam : interna constat duplici unione , christo , per fidem , fratribus per charitatem : externa elucet in publica verbi professione , & sacramentorum participatione . a prima habet ecclesia , ut sit , à secunda solummodò ut sit conspicua . dr prid. lect. . de visibilitate ecclesiae . the church is called catholick , quia universaliter perfecta est , & in nullo claudicat , & per totum ●rbem diffusa est . aug. de gen. ad lit . ● . . see mr. hudsons vindicat. c. . sect . . and dr. hampton on ioh. . . * this acception of the word catholick can hardly be proved out of ancient writers . ecclesia catholica vocatur , . respectu ecclesiae veteris testamenti . . respectu particularium ecclesiaru● . . respectu catholic● fidei . gerh. loc . common . this word catholick is not found in all the bible , yet the sense being there it may be retained , the word is the same both in latine and greek , and signifies general . it is used , . unproperly , and so it signifies as much as orthodox , in which sense sometimes the fathers use it , this is the catholick faith. . properly , so it signifies universal , and so it is here taken . putant multi catholicam dictam ecclesiam , ut distingueretur ab iudaeorum synagogis terrae canaan limitibus circumscriptis : sed parum id verisimile fit , cum apostolorum aetate non in palaestina modò , sed etiam extra illam religione fuerint iudaei ; quin plures , quàm in palaestina . eoque magis sit ver●simile , catholicae nomen opponi coepisse , ut ecclesia quae toto orbe obtineret , distingueretur à conventiculis haereticorum & s●h●smaticorum , quales novationarum , & postea donatistarum . vossius de tribus symbolis . the church is called holy in three respects : . in respect of the righteousnesse and holinesse of christ imputed , which may be termed sanctitas imputata . in respect of those degrees of sanctification , wherewith it is endowed in this life , which may be termed sanctitas inchoata . . in respect of the rule and law by which it is directed to serve god in holinesse and righteousnesse , which therefore may be termed sanctitas imperata . dr. chaloners credo ecclesiam sanctam catholicam , part . . sect . . ubicunque dei verbum syncere praedicari atque audiri , ubi sacramonta ex christi instituto administrari videmus , illic aliquam esse dei ecclesiam nullo modo ambigendum est : quando ejus promissio fallere non potest mat. . . calvin . instit. lib. . c. . symbola ecclesiae dignoscendae , verbi praedicationem , sacramentorumque observationem posuimus . nam haec nusquam esse possunt quin fructificent , & dei benedictione prosperentur . non dico , ubicunque praedicatur verbum illic fructum mox exoriri : sed nullibi recipt & statam habere sedem , nisi ut suam efficaciam proferat . id. ibid. si solus essem in toto orbe terrarum , qui reti●erem verbum , solus essem ecclesia , & rectè judicarem de reliquo toto mundo , quod non esset ecclesia . luth. loc. commun . class . cap. . de ecclesia . luthers holy pains , preaching and writing was not a novation , but a renovation ; not a planting of a new religion , but a renewing and replanting of the ancient religion ; not an institution but a restitution of the truth of god ; not an introduction , but reduction of the true and holy religion . dr taylor on rom. . . rev. . . epistola pauli ad romanos est epistola pauli in romanos . faius . vide poly. vir. hist. a●g . l. . shew me that man , who before the councel of trent held all the points of your faith , as they are now taught and received in your church . dr featleys case for the spectacles , c. . see more there . bishop iewel in a sermon at pauls crosse made a publick challenge to all the papists in the world , to produce but one clear and evident testimony out of scripture , or any father , or other famous writers within six hundred years after christ , for any one of the many articles which the romanists at this day maintain against us , and upon good proof of any such allegation , he promised to reconcile himself to rome . papists call themselves catholicks but falsly , being both heretical in doctrin , and idolatrous in worship ; a catholick is a right beleever : all true beleevers in the world make but one catholick church . lyford . papists call themselves roman catholicks . catholick is universal , roman particular , that is , of the whole world , this of one city . so the roman catholick is as much as to ●ay particular universal , that is , no● catholick , catholick . downs defence of former answers against the reply of n. n. see more there . the mahometists at this day assume the name of saracens ( as your men do the name of catholicks ) as if they came from sarah the free woman abrahams true and lawful wife , when in truth they took their first beginning fram agar the bond woman . dr featleys case for the spectacles chap. . ecclesia catholica universalis est , tota est , per orbem diffusa ac dissem●nata est , rom ana pars solum est , particularis est & romae pomaeriis circumscripta . extra catholicam salus omnino nulla , extra romanam , & servati multi & servan●● . crakanth . defens . eccles. anglic. ut donatistae nullam ecclesiam praeter africanam ▪ ; ita papistae nullam agnoscant ecclesiam catholicam praeter romanam ; quàm absurdè catholicam romanam , quasi dicas universalem particul●rem vocitant . down . diatrib . de antichristo part . . l. . c. . * see rev. . . chro. . . hos. . . cor. . . cor. . ▪ tim . . john . . vide stresonem in act. . . conc. . pag. , . if any man fall away from that church , which is not christ his spouse , he cannot be charged justly with apostasie . nullus pudor est ad meliora transire . it is no shame to change for the better , we left not bethel the house of god , until it became bethaven , the house of iniquity . dr. hampton on john . . see more there . vire●us ●oc suasit , & suadeo etiam ut ab illa ecclesia non solum abstineamus quae haeresibus & idololatria polluta est , & conventus habeamus , ubi possum●s , in quibus duo aut tres congregentur in nomine christi , si plures non possint . novam tum ecclesiam non colligimus sed veteri nos adjungimus . rivet . grotianae discus . dialysis . sect. . certè praecipuum communionis vinculum missa est , quam nos ut maximum sacrilegium abominamur . calv. instit. l. . c. . nos dicimus ecclesiam bano aut illam posse errare , ut ecclesiam corinthiorum , galatarum , ephesiorum , & reliquas hujusmodi , nec errare modò , verumetiam obrui tandem erroribus , & desicere , quod ipsa experientia in multis demonstravit . dicimus autem veram christi ecclesiam catholicam ( quae est electorum tantùm ) errare non posse , si errores mortiseros & insanabiles intelligamus , at in levioribus rebus posse errare , ●empe qua non simpliciter & absolutè ad ecclesiam necessariae , quaeque fundamentum non evertunt . whitak . controvers . . de ecclesia quaest . . cap. . tim. . . tim. . . gen. . sam. . . ezek. . . ezek. . . pet. . . luk. . . cor. . . cor. . . revel . . . quid magis ecclesiae curandum , quam ut idoneus praesit episcopus . at in ambrosio obstare visum , quod b. paulus vetet , ne episcopus creetur neophytus nihilominus electus est episcopus ambrosius , licet neophytus : quia & ab ariana haeresi constaret esse immunem ; & summae esset auctoritatis ; quod illa tempora requirerent . vost . instit. orat . l. . c. . sect. . how frequently do we reade of the distinction of pastors & flocks , we finde rules for the qualification of ministers , tim. . titus . we finde that the primitive church had their pastours and teachers , we finde that some had the charge of this work upon them , acts . . col. . . pet. . . here an instituted ministery is clearly proved . m. symmonds christian plea for scripture ordinances . see more there . and m. gillesp. miscel. cap. . that the ministery is a perpetual ordinance of christ. about the calling of a minister and ordination . see m. vines on pet. . . pag. . to . ephes. . . he gave not only apostolical , evangelical , pastoral gifts , but apostles , evangelists , pastours , as a fruit of his ascension ; ministers both ordinary and extraordinary . these ministers are not for a time but to continue , vers . . till all come to the unity of the faith. that is therfore a prodigious opinion , that there is no ministery . there is not only an essential and integral state of the church , but organical ministers . d. hill. god hath designed parsons to teach the people , charged them with the cure of souls , given them commission to go into all the world , given them gifts accordingly , charged the people to attend and obey , hath provided them maintenance and support , and separated them to reading , to exhortation and doctrine , from the affairs of this world , that they may attend to these by the care of the whole man. d. taylor divine institut . of the office ministerial , sect. . a true church cannot be without a true ministery , the reformed churches are true churches . sadeel . de legitima vocatione ministrorum . that there is such an office. iudaei à nobis interrogati , si illis data esset facultas ins●aurandi sanctuari in monte moria , ut antea , an victima immolaturi fuerint , respondebant frustra hoc fore , quia inquiebant , non est sacerdotium hodiè in israel . jos. scalig. à diatb . de decim . while there i● a church there will be a ministery , chron. . . & . . there is an institution of officers as well as ordinances , heb. . . in philippi there were brethred , bishops and deacons , revel . . . some now grant members yet deny officers . see par. on rom. . . pag. . and elton on col. . . p. . a minister can have no good assurance that god ever called him , or will work with him , unlesse he can finde that thing which moved him to enter into this calling was an earnest desire to do good in it , tim. . . hildersam . some say two things are required to his inward calling , . ability , sufficiency of gifts : no man is called by god to the ministery that hath not either learning attained by study , or else inspirations , visions and special revelations . . a desire to glorifie god in that work , tim. . , . vide crocii antiwegel part . . c. . quaest . . & masonum de ministerio anglicano l. . c. , , . & l. . c. . & l. . c. . some alledge that place act. . . for popular elections . mr hudsons vindicat. c. . quaestio oriri potest , si ecclesia particularis non habeat pastores , nec presbyteros , ut aliquo casu interdum potest contingere , cum plebi haec potestas data non sit , pastores sibi eligendi & ordinandi , an necessariò ad vicinarum ecclesiarum presbyterium recurrere debeat , ut per impositionem manuū presbyterii illius ipsa pastorem à se electum per illos ordinatum queat accipere ! nec dubium est ita fieri debere . in casu tamen necessitatis , si nulla sit haec in proximis , nec in longinquis partibus ecclesia , ut si christiani aliquot in novum orbem delati , pastoribus destituantur , certum est posse eos sibi presbyterium cum pastoribus constituere à quibus gubernentur & doceantur , verbum dei & sacramenta percipiant . salmas . apparat . ad primatum papae . id. vindicat. of quaest. . p. . ordinary ministers are ministers of the church catholick , though not catholick ministers actually . if ministers be misters only in their particular congregations where they are fixed , and to which they are called by the congregation , i marvel that our brethren of the congregational way here in england are so desirous to have itinerant ministers to be sent into all parts of the land , and shall be fastened to no particular congregation ; yea , and also to have gifted men not ordained at all , to be suffered to preach publickly and constantly in congregations . id. vindicat. chap. . vocationis essentia est in electione ecclesiae & acceptione electi . ames . medul . th. lib. . cap. . adjunctum consequens & consummant est ordinatio , quae nihil aliud est , quam solennis quaedam introductio ministri jam electi in ipsius functionis liberam executionem , undè factum est , ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud veteres idem saepè sonent . ames . ibid. mr gillesp. miscel. cap. . see more there . mr. gillesp. miscel. c. . see more there , and chap. . ordinatio autem pastorum & presbyterorum ecclesiae , partim internae potestastatis est , partim externae , ex utroque enim mixta est . duabus quippe partibus constat , electione & manuum impositione , quae benedictio vel consecratio est . haec internae est potestatis & à solis ministris confertur . salmas . a● parat●●d librum de primatu . traditionem vetustam in ordinandis ministris libenter amplecti , & usurpare velim , quam in veris & indubitatis apostoli pauli canonibus habemus , in epist. . ad tim. c. . & ad titum c. . illud jus pertinet in ecclesia christiana ad uniuscujusque ecclesiae constitutae presbyterium . rivetus . pontificii bodiè nos hoc nomine condemnant , quod ab iis manuum impositionem non accepimus , acsi ad illos solos spiritus s. transisset , satis est ab illis explorari episcopatum obituros , qui eorum in rebus sacris tractandis peritiam pertenta●e norint , tim. . neque enim deus successionis seriem respicit , neque uspiam ecclesia existit , quae creandi ministri qui ei inserviat potestatem non habeat . cartw. in harm . evang. act. . . dr. field of the church , l. . c. . examination is as requisite in the calling of a minister , as is ordination , and doth as much belong to the power of the church , as ordination : yet experience shews , that many godly and simple christians are not able to perform this work , considering the subtilty of many deceitful and learned hereticks which creep into churches . pag. arrow against the separat . of brown. c. . p. . * see d. halls apol , against them , p. . m. lyfords apol. for our publick . min. and infant bapt. concl. . woe to those pastours qui non pascunt , sed depascunt gregem , ezek. . * sam. . . * augustine and chrysostom preached every day in the week and year at least once or twice without fail , ye heard yesterday , ye shall hear to morrow , is common in their tractates and homilies . m. balls trial of separat . pag. . the papists by way of scoff called the evangelical ministers praedicantici . whereas paul judged preaching his chief office , and would not baptize least it should be an impediment . bellarmine and the councel of trent style preaching praecipuum episcopi officium . tim. . . exponere voluit quid sit episcopatus : quia nomen est operis non honoris . aug. de civit . dei , l. . c. . the jewish ministers were not separated by christ himself , nor by others at his command , matth. . , . mat. . , , . luk. . & . . the pastour which hath care of souls , and is non-resident , non est dispensator , sed dissipator , non speculator , sed spiculator . the most learned divines in the councel of trent did generally protest against it , as appears by their several tractates . see ezek . . he whom thou substitutest , is either more deserving then thy self , and then it is fit he should have more means , or else he is equal ; then it is fit he should have as much ; or he is inferiour , and then he is not fit to represent thy person . see doctor chalo●ers sermon on matth. . . entituled , the ministers charge and mission . tit. . . pet. . as the measures of the sanctuary were double , so their sins were double . greenham . it is onus angelorum humeris formidandum . chrysost. cor. . . melch. adam . exod. . . omnes disputando , pauci bene vivendo vincere adversarios studemus . casaub. epist. . heinsio . d. hill on ephes . . m. burrh . on hos. . . constantine when he entered into the synod of nice , bowed himself very low unto the bishops there assembled , and sate not down until they desired him . iosephus antiq. iud. l. . c. . records , that alexander the great coming with his army against ierusalem , the high-priest did meet him arayed with his sacred and magnificent attire : alexander dismounted himself , and in the high-priest worshipped god , who , as he said , had in a dream appeared unto him in that habit . vide mont. appar . . p. . the ministery of the gospel is much more excellent & glorious then that of the law , cor. . , , . phil. . . thess. . , . tim. . . heb. . , , see act. . . gal. . . stupor mundi ●lerus britānicus see b. down . on tim. . , . p. . almost to the end . the devil laboured to suppresse the gospel mendaciis & inopia luther roberts epist. to the revenue of the gospel . see more there some say they will preach and take no tithes . cor. . , vid. aquin. a , ae . quaest . . art. . & . see m. hildershams two last lectures on psal. . it is a giving of the sense of the scripture , and a more large opening of points of doctrine to men , joyned with reproofs , exhortations , comforts , and a right applying it to the hearers . praedicatio verbi est medium gratiae divinitùs institutum quo res regni dei publicè & explicantur & applicantur populo ad salutem & adificationem . boules de pastore . vide plura ibid. rainold . de lib. apoc. tom. . praelect . . doctor donne on matth. . apage vesanam illam prophetandi liberta●ē , imò licentiam blasphemandi : ut liceat malè seriato cuique tyroni , prodigiofissima cerebri sui phantasmata in apricum producere , & populo commendare & praelo . concio d. hal. ad synod . nation . dordrecht . neither do the independents only , but the socinians and arminians also cry up libertas prophetandi . mr gillesp. miscel. cap. . for a publick formal ministerial teaching two things are required in the teachers : . gifts from god. . authority from the church , he that wants either is no true pastour . for the second , such as want authority from the church are . none of christs officers , ephes. . . . they are expresly forbidden it , ier. . . . the blessing on the word is promised only to sent teachers , rom. . . mr owens duty of pastors and people distinguished , pag. , . inprimis displicet mihi illa quam tuentur libertas prophetandi , certissima pernicies religiouis nisi certis sinibus acriter coerceatur casaub. epist. . joanni lydio . that sending rom. . . must needs import an authoritative mission according to the clear etymology of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which manifestly alludes to the name of an apostle , a name given by christ himself to them who were first by his command to preach the gospel , luke . . it signifies one that is sent as the embassadours of princes use to be sent with their masters mandates . church-member set in joynt by filodexter transylvanus . see deodat . in loc . mr. cottons keys of the kingd . in ecclesia primitiva juit exercitium quoddam propheticum à concionibus distinctum cor. . , . ad hoc exercitium habondum , admit . tebantur non tantum ministri , s●d et ex fratribus prim arii , vel maximè approbati , pro donis illis , quae habuerunt sibi collata . ames . l. . de consc . c. . see mr. wards coal from the al●ar . most of the writings of cypri● , athanasius , bafil , nazianzen , chrysostom , ambrose , cyril , augustine , leo , gregory , were nothing else but sermons preacht unto the people . cor. . ult . in the consecration of bishops a bible is put into their hands , and these words used , accipe evangelium , vade , praedica populo tibi commisso . the ministers words must be like goads to prick men to the heart , and when they are soundest asleep they must be like cocks that cry loudest in the deadest time of the night . king iames said well of a reverend prelate of this land , me thinks this man preacheth of death , as if death were at my back . master fenner ●n john . . * et hac uimirum expedita concionandi methodus iesuitica , quam mihi etiam spirae & wormatiae , & moguntiae aliquando observasse visus sum : alta voce , sed frivolis rationibus , cont ra haereticos clamitare , & moralia in quibus christum iesum , & fidem justificantem omnium bonorum operum fontem semper desideres identidem suis inculcare , quae ipsa tamen melius forsan ex seneca & plutarcho , quam ex concionibus illorum didiceris . scultet . de curriculo vita , pag. . verba volvere , & celeritate dicendi apud imperitum vulgus admirationem sui facere , indoctorum hominum est : hieron . epist. ad neporian . ab allegationibus & authoritate patrum veterumque ecclesiae doctorum abstinebit pastor ecclesiasticus zepperi lib. . de habendis concionibus ecclesiast . c. . vide plura ibid. vide ames . de cons. l. . . . * in the preface to his remonst . m. wheatleys new-birth . see m. wards coal from the altar . doctrina est axioma theologicum , vel in scripturae verbis positum expresse , vel ex illis per immediatam consequentiam fluens . ames . medul . theol. lib. . cap. . christ and his apostles who were infallible confirmed all by scripture usus est axioma theologicum ex doctrina deductum , utilitatem , bonitatem , vel sinem ejus ostendens . amesius ubi supra . cor. . . tim. . . oportet ut eo fine praedicetur christus quo ●ides in cum promoveatur , ut non tantum sit christus , sed tibi & mihi sit christus . luther . loc . commun . class . . cap. . quod philosophi dicere solent , omuis actio sit per contactum , id in sacra praedicandi actione vel maxime locum habet . davenant . in colos. . . see m. gillespies aarons rod blossoming , l. . c. , , . & his misc. c. and the london ministers ius drvinum of church-government . potestas ecclesiastica à pelitica realiter distincta est , paral. . . joh. . . cor. . . cor. . . pet. . . luc. . . cor. . . col. cum rom. . . voetius . * bishop ushers speech in the castle-chamber at dublin concerning the oath of supremacy . the keys are an ensign of power and authority in some corporations , as in others the mace and sword. m. udall told them in the days of queen elizabeth , that if they would not set up the discipline of christ in the church , christ would set it up himself in a way that would make their hearts to ake . discipline is used sometimes largely , so as it extendeth to all rule and order , appointed or left for the right managing of the things of god , or strictly for the censures of the church . so there may be a true church without discipline . the helvetians and those of switzerland have no suspension at all , but what offences other churches suspend for the civil magistrate punisheth other way . the papists turn all ecclesiastical power into a meer civil and worldly power . vide spanhem . epist. ad buchanan . q. . m. bals triall of the ground of separation . see m. cawdries review of m. hookers survey , c. . * adversus apollon . c. . ius excommunicandi ante papisticam illam tyrannidem nunquam penes unum fuisse comperietur , sed penes presbyterium , & quidem non excluso penitus populo . bern. epist. summum futuri judicii praejudicium est , si quis ita deliquerit , ut à communicatione orationis & conventus & omni sancti commercii relegetur . tertul. in apol. it is that sentence of the church wherby she ejecteth wicked sinners out of her communion . d. field . see m. gillesp. aarons rod bloss . lib. . cap. . the schoolmen say , excommunication is purgativa respectu ecclesiae , praeservativa respectu sidelium , sanativa respectu delinquentis . vide aquin. partem tertiam , qu●st . , , , , , . d. white in a sermon at pauls crosse. apostoli hoc ecclesiae regimen instituerunt , ut unus aliquis non solum populo sed etiam presbyteris & diaconis praesiciatur , penes quem sit , & manuum impositio sive ordinatio , & consiliorum ecclesiasticorum directio . scultet . in subscriptionem titi. presbyteri ex suo numero in singulis civitatibus unum eligebant , eui specialiter dabant titulum episcopi , ne ex aequalitate , ut fieri solet , dissi●ia nascerentur . calvin . instit. lib. . cap. . m. thorndike of primitive government of churches , cap. . ● tim. . . tit. ● . . ex usu scripturarum nihil differt presbyter ab episcopo , ne in ecclesia quidem , ulla saltem essentiali differentia , sed tantùm accidentali . chamier . vide collationem rainoldi cum harto , cap. . pag. . & . danaeum in tim. . . non est alius ordo episcopi ab ordine presbyteri sed unus & idem , hoc tantum differunt , quod ex presbyter●rum consensu & electione , unus presbyter in altiori gradu collocaretur . qua de re videri possunt qui hanc materiam nuper accuratissimè tractarunt . illustris salmasius & clarissimus david blondellus . rivet . grot. discus . dialys . sect. . nos putamus parum differre utrum episcopis an à presbyteris gubernetur ecclesia , modo graviter & fideliter obeant munus suum quiqui tandem ad clavum sedeant . si de antiquitater●s est cum hieronymo planè sentio , apostolorum aetate inter episcopos & presbyteros nihil fuisse discriminis , et communi presbyterorum consilio ecclesias fuisle administratas . itaque presbyteri episcopis omninò sunt antiquiores . interim episcopale regimen est antiquissimum , & paulò post apostolos per universam ecclesiam magno cum fructu obtinuisse , est mihi compertissimum . bocharti epistola ad quastionem de presbytera●● & episcopati . initio & in remotissima ecclesiae autiquitate non erat ecclesiae regimen monarchicum , sed quasi ex aristocratica & democratica mixtum , quamvis propriè & sanè loquendo eavoces in ecclesia usurpari non debeant . vedel . exercit. in epist. ignat. ad mariam . vide plura ibid. in co nobis imponunt quod vocant eum in ecclesia iudaica pontificem maximum . nam scriptura eum vocat summum pontificem , cujus in consacerdotes , ut ita loquar , nullum suit imperium , tantum iis omnibus praeibat , itaque regimen illud non erat monarchi●um , sed aristocraticum , quale regimen est venetae reipublicae in qua tamen dux est & princeps . cameron . de eccles. idem est graecis synodus quod latinis conciliū per c , à conciendo , synodus est legitimus christianorum hominum coetus & sacer , ex diversis ecclesiis ac regionibus coiens , & quidem de rebus sacris babetur , non autem de rebus profanis , aut merè politicis , & à personis propter vocationem sacris , danaeus isag. christ. part . . de potestate ecclesiae , c. . vide plura ibid. * concilium dictum à communi intentione , eo quod in unum omnes dirigant mentis obtutum : cilia enim ●culorum sunt , isidore . concilium dicitur , non à consulendo aut consentiendo , ut vul● festus , sed à concalando , hoe est , convocando , sive congregando , quod reivim naturamque declarat . concilium enim est hominum coetus , aut concio , aut convocatio , aut conventus , aut multitudo collecta ac convocata ab aliquo ad consultandum , an t dijudicandum de rebus communibus . whitakerus de conciliis quaest. . c. . sic priscas illas synodes , ut nicenam , constantinopolitanam , ephesinam primam , chalcedonensem ac ●imiles , quae confutandis erroribus habitae sunt , libenter amplectimur , reveremurque ut sacro sanctas , quantum attinet ad fidei dogmata : nihil enim continent quàm puram & nativam scripturae interpretationem , quam sancti patres spirituali prudentia , ad frangendos religionis hostes qui tunc emerserant , accommodarunt . calvin . instit. l. . c. . sect. . concilium universale cum non ex una gente , sed ex toto ●rbe christiano episcopi ac presbyteri propter maximas causas publica authoritate congregantur , ut olim à piis imperatoribus sapè , ad quae ex singulis ferè provinciis africae , asiae , europae aliqui convenerunt . hae vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel quia ex omni parte orbis ad eas convenitur , vel quia ut quidant volunt , ab imperatore congregabantur , qui olim totius orbis christiani imperium ba●uit . whitakerus de concil . quaest. . cap. . that famous councel of nice was the first and best general assembly after the apostles time that was summoned in the christian world , it had in it bishops , totius orbis terrarum lumina dr featl●ys case for the spectacles . vide bellarm. de concil . l. . c. , , . see dr rainolds his conference with hart , cap. . p. . that not only bishops but presbyters have a right of suffrage in councels . homines rerum divinarum & ecclesiasticarum experti , solertes , docti , pii , diserti , graves , cordati mittendi sunt ad concilia , hic par● debent authoritatem habere in suffragiis ferendis . whitak . con . de concil . c. . whitak . quaes . . de concil . c. . vide etiam c. . vide epis. dav. de iudice controvers . c . see b. mortons appeal l. . c. . sect. . dr featleys vertumnus rom. preface to the reader . see mr gillesp. aarons rod blo● . l. . c. . p. . doctissimus tridentinae fidei patronus andradius affirmat in compluribus hallucinari posse concilia generalia , exempli causa chalcedonensem synodum , unam è quatuor illis celeberrimis , quas pontificum maximus maximo applausu professus est se venerari ficut quatuor libros sancti evangelii . rainol . thes. . quis nesciat ipsa concilia quae per singulas regiones vel provincias siunt , plenariorum conciliorum authoritati , quae siunt ex universo orbe christiano . sine ullis ambagibus cedere ; ipsaque plenarta sapeprio●a posterioribus emendari , cum aliquo experimento rerum aperitur quod clausum erat . aug. de bapt . cont donat. l. . cap. . * quaest. . de concil . c. . gerso● . indig●um & monstrosum ratus , ut concilium ab uno vim omnem atque dignitatem obtineat , censuitque eos qui rogant utrum papa major sit an ecclesia , perinde facere ac si quaerant utrum parte majus sit totum . humfr. iesuit . part . . p , . honores mutant mores . nos defendimus ( saith bellarm. de concil . auth . c. in prinicipio ) summum pontificem simpliciter & absolutè esse supra con●ilium generale : ita ut nullum supra se iudicem agnoscat . vide c. , , , . of which opinion also are stapleton and gregory de valentia . * the word in its fair and inoffensive sense imports thus much , every particular congregatiō rightly constituted & compleated , hath sufficiency in it self to exercise all the ordinances of christ. m. hooker survey of church discipline . par . . chap. . see mr calamies epistle to the reader before mr hudsons vindication , that all church-power is not solely and particularly in an independent congregation . how one sister church by its single power can non-communion another , that is of equal power with it , i know not , for it is a censure and no lesser then a virtual excommunication . m. hudsons vindicat. cap. . antichristum ipsa nominis originatione significare aliquem christo oppositum sciunt vel pueri . sed nominatur tamen aliàs generaliter aliàs propriè . non●unquam enim tribuitur cuilibet christum oppugnanti joan. . . magis propriè usurpatur pro insigniter notabili antichristo , joan. . ille antichristus . chamie● . tom. . l. . c. . quisquis enim christum , qualis ab apostolis est praedicatus , negavit , antichristus est : nominis antichristi proprietas est christo esse contrarium . hilarius adversus arianos . antichristus , si vim vocis spectemus significare potest eum , qui vel opponit se christo ut adversarium , vel se aequat christo ut aemulum , vel se christi locum tenere in terris profitetur , ut christi vicarium : talem planè insignem illum antichristum scriptura describit ut adversarium quidem thes. . . ut aemulum , esserentem se super omnem , qui dicitur deus , &c. ut vicarium , cum bina illi cornua agni similia affingit . down . diatrib . de antich . l. . c. . vide etiam l. . c. . & . introduxit titulum monarchae sylvester secundus , iurisdictionem , gregorius septimus , canones ad ista defendenda , innocentius tertius ; praxin sive insignia utriusque gladij , bonifacius octavus . non propter petrum de petri honor● disputatur holiè ; sed propt●r pap●m : cui sui adulatores potiùs persuaderent , ut verarum petri virtutum , quàm falsorum titulorum haeres esse mallet . casaub. exercit . . ad annal . eccles. nos autem fa●emur , tum ex scripturis , tum ex patribus multa afferri posse , quae petro quandam honoris praerogativam adscribere videantur . primus maximam ob partem inter apostolos recensetur ▪ solus ferè respondit nomine omnium apostolorum , quando aliquid ●● commune ab illis quaeritur : à patribus dux , princeps , caput apostolorum subinde appellatur : sed exhisce aliisve quibuscunque titulis , & praerogativis quae petro tribuantur , nihil aliud colligi posse affirmam●s , quàm obtinuisse illum praesidentiam sive primatum quendam , quoad ordinem , inter alios apostolos , non potestatem sive jurisdictionem , quoad imperium super omnes apostolos . hic ordinis primatus ( absque quo in nullo coetu negotia rectè expediri possunt ) petro delatus fuit , non juro divino , sed vel ratione aetatis , ut putabat hieronymus , vel ( quod potius arbitror ) ratione indolis ; quia fuit acerrimus & fortissimus apostolorum , atque ad propuls●●da pericula & negotia expedienda paratissimus . episc. dav. determ . quaest. . primatus est vel temporis , vel ordinis , vel dignitatis , & non duntaxat potestatis petrus , etsi non fuerit primus tempore , potuit tamen esse primus ordine , primus etiam dignitate , n●● tamen primus potestate , cham. tom. . l. . c. . tanta diligentia omnia coacervantur etiam minima quae sive in scripturis , sive apud fatres de petro sola dicta leguntur . cham. de occumen . pontif. l. . c. . memini me olim puero , in ●epicta quadem tabula , ad nomen ( papa ) hunc a●rost●●um legisse ( p ) pastorum ( a ) ambitio ( p ) p●perit ( a ) antichristum . d ● prid. epist. dedicat. ad fasc . controv. theol. papa tanquam patrum pater . bollarm . l. . de pontif . c. . & salmeron . prol●g . in epist. ad rom. disp. . the romanists glory to be called papists from the pope . a papa papistas dici nec ●●●●●ur , nec erubescimus . lorin . ies. comment . in act. . . vide cham. de occ. pontif. l. . cap. . deum sanctè testor , christiane lector , me tam certò scire pontificem romanum esse magnum illum antichristum , & pontificiam ecclesiam antichristi synagogam , quàm deum ipsum esse in coelis creatorem visibilium & invisibilium , & iesum christum verum illum messiam , patribus olim promissum . pouelus de antichristo . quanquam ecclesia romana in qua unicè pontisex sedet , templum dei non est , si verè loqui volumus , tamen dei templum meritò appellatur , & quia suit olim reverà templi●n dei , & quia munc in romana ecclesia reliquiae sunt hujus templi ; & quia se pro templo dei jactat , illudque nomen ad se unum , suosque alumnos pertinere contendit . whitak . ad sanderi demon. . de antich resp. vide aug. de civit . dei. l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa defectio . see chamiers tom. . l. . c of antichrists errors in matter of doctrine concerning the scripture , god , man , the sacraments and church . popes in our dayes are praised for their goodnesse , when they surpasse not the wickednesse of other men . gui●ch . hist. lib. . pius quintus pontifex sanctus dicere solebat , cùm essem religiosus sperabam benè de salute animae meae ; cardinalis factus extim●i ; nunc pontifex creatus , penè despero . idem sensit clemens octavis . cornelius a lapid . in num. . * depatrum seutentiis non laboro , qui cum ante tempora antichristi viverent , & talem antichristum , qualis erat futurus , ne somniarent , multa de antichristo scripsisse aliena , & veri quidem duntaxat imagine ductos fuisse minimè mirum est . whitak . ad sand. demonst. de antich . respons . cùm papam dicimus esse antichristum , non intell●gamus quemvis unum de antichristorum turba , antichristulum , sed magnum illum , & insignem antichristum , qui non modo adversatur christo , sed ut aemulum etiam se ci opponit , utcunque se interim vicarium christi mentiatur . papam verò cùm dicimus , non hunc aut illum volumns , puta paulum quintum , vel clementem octavum : sed ipsam pontificum romauorum seriem , à bonifacio usque tertio & deinceps . downam . diat . de antich . l. . c. . christus cum patris legatus & vicarius sit in salutis humanae negotio neminem sibi legatum vicariumve asciscit , multorum tamen utitur ministerio . camer . praelect . in mat. . . b. mort. appeal l. . c. . sect. see also c. . sect. . * bellar. l. . d● indul. c. . vide estium ad cor. . . dr featleys stricturae in lyndo ▪ mastigem ch. concerning indulgen . downs subject to the higher powers on rom . . vide polyd. vir. l. . invent. c. . p. . rescripsit philippus pulcher bonifacio octavo pontifici non esse penes illum potestatem ullum in reges galliae , & si qui contra affirmarunt eos stultos & dementes esse oratio arnaldi . rivet . iesuit . vapulans . imperatores , reges sunt papae vasalli . iidem debent papam ●lorare flexo genu in terram usque : debent ejus pedes osculo venerari . debent ei poculum porrigere & quidem de geniculis , debent aquam fundere lavandis manibus . chamierus . papa sedens in pontificali cathedra tenet coronam imperialem inter pedes suos : eaque ab imperatore inclinato capite de pedibus ejus suscipitur : tum papa pede cam coronam percutit , projicitque in terram , in signum , quod habet potestatem cum , si merita sua exigant , deponendi . chamier . tom. . d● antich . l. . c. . vide bellarm. de rom. pont. l. . c. . inter ipsos romanae religionis ecclesias versatur & vexatur una controversia majoris momenti quam sunt omnes , si in unum conglobentur , de quibus litigant inter se protestantes : illam volo de infallibili iudico in omnibus christianae fidei quaestionibus , hispanicae & italicae ecclesiae tuentur papam esse hunc supremum judicem , at gallicanae è contra eundem deprimunt , de cathedra sua infallibili deturbant & concilio universali inferior●m stat●●nt . epis ▪ dav. de pace ecclesiast . hoc argumento petitur principium quia supponttur aliquem esse christianum summum pontificem , ut aaronicum quod falsum , atque adco id ipsum de quo nunc disputatur . secundò probatur obscurum per obscurius , quid enim sit urim & thummim , nemo adhuc certò definivit , ne ipsi quidem hebraei . cham. de occ. pontif. l . in prima regula tradunt , pap●e romani vocem no● aliter ac christi sermonem audiendam esse . epist. iesuit . . mr crashaws epistle to his jesuites gospel . see wats . quodlib . . quodlib . answ. to art. . and the councel of trent , lib. . cap. . & lib. . cap. . vide whitakeri epist. ad tractatum de scripturis . iesuitae quidem obstringunt se voto caelibatus & obedientiae caecae , at votum paupertatis respuerunt . molin . hyperapistes . they put to death by the help of the castilians two hundred hundred thousand of innocent indians . orat. arnaldi . epist. iesuit . epist. . oratio antonini arnaldi turned out of french into latine by iunius . bona profecto & commoda immensa quae rex philippus●rga ●rga iesuitas confert , satis manifestè docent eos pro bo●is subditis & instrumentis commodis dominatus sui semper habitos . arnald . iesuita est omnium horarum homo cum fuerit occasio , ut vertumnus aut proteus alter fermas se ver●it in omnes , lapidem gestat & pa●em in eadem manu , calidum & frigidum sufflat ex codem ore , & quantus quantus est , ex fraude , sallaciis & mendac●is totus consutus est . d. prid. cont . eudaem . * on ps. . . ii in bonis subditis , imò ne in subditis quidem sunt numerandi , qui pertendunt se ● jugo secularis potestatis adeò liberos , ut leges principum vim coactivam in eos non obtineant ; quinimo si contigerit eos in leges civiles peccare , asserunt se non posse à civili magistratu puniri , imò ne trahi quidem ad tribunal ejus . episc. daven . determ . quaest. . loiola de suae societatis nomine consultus , socios iesu suos dici voluit . me● socii ( inquit ) nequaquam à meo nomine vel ignatiani aut loiolitae dicantur : sed titulus illorum sit , societas iesu. nam cum romam pergerem , in via mihi apparuit iesus cum beata matre sua , mihique dixit , ut sodales sibi conscriberem , quia paucos haberet inter clericos , fideles servos , velle igitur se , ut hic meus ordo dicatur , societas iesu. bariaci epist. iesuit . epist. . si curreri●t tibi pater & maier ingressuro monasterium , & monstraverint ubera & lacrymis suis te voluerint retrahere , contemne lacrymas , & conculca pedibus parentes , nudusque fuge ad crucem christi ; vox hieronimi : impiahae● & diabolica vox lutherus . a lib. . de monach. cap. . ante revelatam evangelii lucem putabatur sanctissimum vitae genus esse monachum fieri , sed profectò perdite viximus , quotquot in monasteriis viximus ; iam lucente verbo , una hora plus boni facimus , quam toto umpore vitae●in caenobiis . luth. in gen. . * lib. . de monachis c. . the famous armachanus wrote seven books de paupertate salvatoris , yet proves that he was not a beggar . he wrote also contra fratres mendicantes , and should have been canoni●ed but for the friers . dr fcatl●ys case for the spectacles , c. . from that time forward the monks of this order have been alwayes imployed in the inquisition . phil. . , . next to the title of god , christ values that title of being head of the church . rom. . . see m. lockyers church-order from p. . to . mr firmine last book , pag. , . the apostles could not at that time go by this rule , upon the hearing of a sermon a thousand perhaps profest to be satisfied in that doctrine , and that they would live and die in it . i am verily pe●swaded , that were the union and communion of the people of god rightly known , there is no saint in any part of the world , but where ever he comes , might demand upon the profession of his faith , and his voluntary subjection to the gospel , his right in the ordinances , hear the word with them , pray with them , receive the sacrament with them . mr. martiall on rom. . , . see more there . see mr. hilders . on john . . we know what we worship , and mr. bals trial of the church-way . haec communio est inter deum & hominem , inter sanctos angelos & homines electos , inter sanctos homines in coelis , & sanctos homines in terris , seu inter ecclesiam trium hantem & militantem , denique inter omnes cives ecclesiae militantis . alsted . theol. cas. c . see dike on philemon . our communion is with the saints as with christ the head in two things , we receive the same spirit , and walk in the same way . ephes. . . cor. . . communio sanctorum in co est fita , quod singuli electi capiti suo per fidem sunt insiti , caeterisqu● corporis illius membris arctissimè per spiritum uniti . alsted . theol. casuum . the papists make the pope a god in divers particulars : . in that they make the scriptures subject to him in that no man is bound to beleeve the scriptures , unlesse he determine that they be so . . in that they make him able to dispense with the oaths and vows , which no scripture dispenseth withall . . in that they make his decrees to binde the conscience with the same necessity that the scripture doth . . in that they give to him the keyes of purgatory . notes for div a -e the fathers hyperboles this way , followed by luther , gave occasion to this . a dr. hill on ephes. . . b that is , partaker of one and the same spirit , and so united by the spirit . there is a union between christ and his people , . in reference to imputation , so that what christ did is accounted theirs . . in reference to inspiration , they have the spirit dwelling in them . . in reference to compassion . . in reference to vindication , what injury is done to them is looked on as done to him . some say , the actions of the saints are of infinite value , as the obedience of christs humane nature , because of the hypostatical union , and that they are so one with christ that they can sinne no more then christ can sinne . not imaginary , ephes. . . we reade of christs being in us , & our being in him , co. . . col. . . rom. . . of christs dwelling in us , and our dwelling in him , ioh. . . of christs abiding in us , ioh. . . and our abiding in him . christs living in us , and we in him , gal. . . the hypastatical union . a spiritual or mystical union this union non mutat naturas nec miscet personas , sed confoederat mentes & consociat voluntates . i may know that i am one with christ also by my faith , ephes. . i may know i have that by two principal effects of it , . it purifieth the heart , act. . . not only the wayes and outward man. . it is an operative vertue , gal. . sets all graces awork . from our union with christ flows , . spiritual life . . spiritual acting . . spiritual growth . . spiritual duty , ioh. . . col. . . eph. . , . omnis communio fundatur in unione . christ will do nothing unlesse we be united to him , whatever he doth he doth as a head , a root , ioh. . . as by the personal union he meriteu all things for us , so by this union of persons he dispen●eth all to us . we should labour , . to get into christ. . to grow up into him . that consists , . in being emptied more and more of our own righteousnesse , and going to christ for acceptation of our persons . . in going to him for strength in duty , and acceptation of our services . . in doing all for christ and his glory . . in going to christ for a rule in all our actions . . in doing all out of a principle of love to christ , cor. . . . in making christ the reward of our services , to serve christ for christ. see mr pembles vindiciae gratiae , pag. , . vocatio alta & secreta . aug. efficax vocatio , rom. . . solenne vobis est profitert facultatem credendi & resipiscendi ex mera dei gratia dari . sic olim epicurus verbis deos posuit , resustulit 〈…〉 ed & pelagius post ecclesioe censuras , professus est dei gratiam ; quo artificio propemodum imposuerat augustine , adeò ut ipse augustinus professus fit se gavisum esse quod dogmata ejus aut recta essent , aut correcta . quibus tamen diligenter expensis advertit tandem haec ab eo ita disserta esse , tantum , ut frangeret invidiam , affectionesque declinaret . nam sola suafione & hortatione gratiam dei circumscripsit . twis . contra corvin . c. . sect. . vide plura ibid. isa. . . trahit deus & volentes . praebet vires efficacissimas voluntati . the arminians say , effectual calling is nothing but holding out an object , and using arguments those are special places against them , rom. . , . jam. . . pet. . . in praeparationibus tam regenerationi quàm generationi propriis , agnosco successionem ; at ipsam regenerationem instantaneam esse judicant theologi , sicut & generationem instantaneam esse tradunt philosophi . twis . contra corv. tam essicax , tam potens dei operatio optimo jure dici potest irresistibilis , si terminum barbarum nuper malis avibus excogitatum liceat aut lubeat usurpare , & irresistibilis quidem est , . ex parte gratiae rom. . . luc. . . act. . . ex parte voluntatis , jon. . . acta synod . dord . art. . propos . . nos per vim , suavissimam dei motionem atque in voluntatem humanam influentiam designamus ; quam irresistibilem esse dicimus , non tam respectu voluntatis conversae ( neque enim illa omnino vult resistere , dum eam omnipotenti facilitate uti loquitur augustinus convertit deus & ex nolenti volentem sacit ) quàm respectu diaboli , qui gratiae dei resistere vel maximè cupit , ne scilicet miserae hominum animae laqueis ipsius quibus implicatae tenentur exercentur . hortationi unumquemque resistere posse dicimus , sed regenerationi suae hominem non magis resistere posse dicimus , quàm potest cadaver deo resistere si modò libitum fuerit deo ipsum resuscitare . twis . contra corvinum cap. . object . . n●hil in hac tota causa , quod adversariis est magis in ore , quàm conversionis gratiam esse resistibilem . rescriptio ames . ad responsum grevinch c. . vox ista irresistibilis à nostris usurpatur duntaxat ad operationem graetiae explicandam in oppositione positam sententiae ipsorum qui volunt gratiam dei in operatione sua pendere ex nutu voluntatis nostrae , & libero hominis arbitrio subjici . interea minimè negamus libere credere , libere resipiscere , libere bonum opus quodcunque operari , quotquot per dei gratiam credunt , resipiscunt , quodlibet bouum opus operantur . twis . contr . corv. c. . digress . . vide illum ibid. sect. . aphoris . . & acta synod . dordrecht . exam . act. . vocationis partes duae sunt : oblatio christi , & ejusdem receptio , joh. . ames . medul . theol lib. . cap. . vocatio externa nihil aliud est praeter suasionem aut hortationem ad credendum nomine dei mandantis ut credamus medò salvi esse velimus . vocatio interna est ipsius sidei sive conversionis nostrae ad deum effectio . twis . contra corvin . c. . sect. . vide plura ibid. this distinction of calling into outward and inward , is opposed by mr. plaifore in his apello evangelium , c. . we should try whether god hath called us not only with an external call by way of proposal and command , but by an internal influence of his spirit , he hath then conveyed a quickning principle into us , then the soul will be enabled to give up it self to god , to choose him for its portion . some describe it to be a turning from all sin as sin , and to all righteousnesse for the love of righteousnesse . finis specificat inpracticis . quod sorma est i● naturalibus finis est in moralib●● , cor. . ● . finis ultimus perfi●●●●am agentem quam ●ctionem . entire , there must be all the parts of conversion , one as well as another . we may consider the sweetnesse and power of grace in this wo●k . . the sweetnesse of grace , ezek. . . . the power of gods grace , ioh. . . when you had such a corrupt nature , and could not think a good thought , that god should then change you . god must be be exalted as the highest good and utmost end . live in the spirit , walk in the spirit . luke . god the father , . requesteth and commandeth conversion , and saith , he doth delight in it . . he giveth us time and leisure to convert , and doth not cut us off . . he vouchsafeth us means to convert , the light of nature , the doctrine of the word . . he will afford help to us in converting . . he will accept us , and therefore gave christ that converts might be saved . secondly , his holy attributes make him a fit person to turn to . . he is just and cannot abide sinne . . mighty and can punish sinne . . gracious to pardon sinne . let thy dislike of that which is but an image of obstinacy in the creatures , make thee ashamed to be obstinate thy self . as the prodigal saith , i will go to my father . vide augustini confess . l. ● . c . & ▪ what hindered his conversion and the means of it , c. . liberi arbitri● phrasis quae apud latinos scriptores in usu est , & jam olim usurpata fuit , non legitur in vulgata interpretatione latina veteris & novi testamenti ; vox graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quam usurparunt scriptores ecclesiastici graeci , & quae à classicis etiam autoribus accepta fuit , pro eo qui sui juris est & liber , neque apud lxx . neque apud autores librorum apocryphorum qui graecè scripserunt , usquam comparet . rivet . disput. . thes. . nominatur arbitrium respectu mentis monstrantis voluntati objectum , liberum respectu voluntatis ultrò sequent●s indicium intellectus aut repudiantis . id. ib. arbitrii vox propriè significat mentis sive intellectus , tum facultatem , qua mens de aliqua re sibi proposita judicare potest : tum ipsum judicium à mente secundum istam facultatem peractum transfertur autem à me●●e ad voluntatem propter arctissimam quae inter illos est , unionem . libertas arbitrio tributa propriè affectus est voluntatis , quanquam radicem suam habeat in intellectu & ratione . armin. thes. publ. . si quis vo●is hujus usum non prava intelligentia sibi permittat , per me quidem non vexabitur ob eam rem : sed quia sine ingenti periculo non posse retineri cens●o , magno contrà ecclesiae bono futurum si aboleatur , neque ipse usurpare velim , & alios , si me consulant , abstinere optarim , calvin . institut . lib. . cap. . vide bellarm. de gratia & libero arbitrio , lib . cap. . & lib. . cap. . non controvertitur , an homo ratione utens sit liberi arbitrii , quateuus liberum arbitrium in genere intelligitur : ergò non quaeritur an sit in homine talis facult as , quam liberum arbitrium appeliant , etsi propter ambiguitat●m locutionis disputatum sit an ita appellari debere● , vel servum potius dici quam liberum : verum quoniam eidem facultat● servit●s & libert as tribui potest diversa consideratione , cum agitur de natura liberi arbitrii in se , non de viribus ejusdem objectorum variorum ratione , non existimamus rejic● . endam esse liberi arbitrii receptam appellationem , etsi in scriptura totidem verbis non reperiatur . rivet . cath. orth. tract . . qu. ● . vide qu. . a man dead cannot enliven himself : lazarus being dead is an instance of mans natural condition , not the man half wounded . when we deny that a natural man hath any free-will unto good , by a natural man we understand one that is without christ and destitute of his renewing grace , by a free-will a thing that is in our own power to do , and by good a theological not a philosophical good , bonum verè spirituale & salutare , a spiritual good and tending to salvation . an unregenerate man is a stranger from the life of god , ephes. . . dead in sins , ephes. . , . and so no more able to lead a holy life acceptable to god , then a dead man is to perform the actions of him which is alive . b. ushers answer to the jesuites charge . see d ● field of the church , l. . c. . est in deo optimo maximo , est in bonis angelis , est in daemonibus omnibus liberum arbitrium . arbitrii libertas à coactione in omnibus om ni●o est quibus voluntas est . nulliusvoluntas cogi potest . si cogitur non voluntas est , sed nolunt as . est quoque in his omnibus libertas contradictionis , ut hoc velle possint aut non velle : etsi libertas contrarietatis , ut liberè velint vel bonum vel malum , nec in deo sit , nec in angelis confirmatis in gr●●●s , nec in animabus beatis . nam hi omnes sic liberè volunt bonum , ut malum nec volint , nec jam velle possint . daemones quoque & homines non renati , quamdiu renati non sunt , ita liberè malum volunt , ut bonum nec velint , nec in eo statu velle possint . crakanth . defens . eccles. anglic. contra archiepisc. spalat . c. . the pelagians say , god goes along with him that prepares himself for conversion , and that this is the reason why some are converted , and some not . vide bellarm. de gratia & libero arbitrio , lib. . c. , , , , , , , , , &c. & lib. . cap. , , , . mihi haec sententia altius animo insedit , excidisse christo qui vol●●tati humanae & viribus liberi arbitrii vel minimū in negotio salutis tribuunt , qui spiritui dei solus suadendi partes reliquunt , nec aliter cum in suis quam in hypocritis agere contendunt . cameron ▪ de gratia & libero arbitrio see m. pemb. vindic. gratiae . pag. , , &c. all men naturally minde the outward act more then the inward frame of the heart , rom. . . the work of the law , avoid grosse acts of sinne and perform outward duties , they seek not to order the frame of their spirits , and to avoid lusts as well as sins . . the reason and aim upon which they do any thing is not spiritual . their aim is according to their principles , which are but carnal , civil or legal at the best , to satisfie natural conscience , mic. . . tim. ● . . the power of nature is more seen in things moral then religious : the heathens were famous for temperance , justice , but brutish in worship . * divinae gratiae adversus utrosque , & pelagianos & semi-pelagiag●anos , assertor ille invict us , beatissimus . augustinus . r. usser . de britan. eccles. primor . l. plus uni augustino jam veterano , & in ista causa versatissimo tribuendum est , quam centum corvinis , grotiis , bertiis , brentiis , tilenis , & id genus recentioribus dogmatistis . d. ward in phil. . . vincentius lyrinens adversus haereses commonitor , l. . c. . doctor abbot against bishop in his answer to the epistle to the king. id. ibid. b. mort●ns appeal , l. . c. . sect. . 〈◊〉 b. carl. against mountague . c. . aug. de corrept . & gratia cap. . see rom. . . * ubi eminus de gratia loquuntur speciosa aspergunt elogia , ubi vero cominus ac punctim de gratiae ipsius conflictu agitur , nervos ipsos succidunt , & vim gratiae victricem tollunt . d. ward in phil. . . vide plura ibid. precepts to duty are no measure of strength . to the elect they conveigh grace , ier. . . gratia non aufert libertatem arbitrii licet vera & physica operatione determinet arbitrium , sed potius libertatem illi ad bonum restituit & confirmat . dicimus enim determinari voluntatem ad benè agendum liberè . twis . contra corvinum cap. . sect. . arbitrium igitur voluntatis tunc est verè liberum , cum vitiis peccatisque non servit . tale datum est à deo , quod amissum proprio vitio , nisi à quo dari potuit reddi non potest . joan. . . id ipsum est ac si diccret : sivos silius salvos fecerit , tunc verè salvi eritis . inde quippe liberator , unde salvator . aug. de civitate dei , lib. . cap. . facienti quod in se est , deus faciet quod in s● . pelag. arminians say , that they can repent , that they can be converted , it is from god , but that they do believe , that they do repent , that they are converted , is from the liberty of their own wils . see john . . cor. . . semen naturae non consurg●● in fructum gratiae aug. si in op●re conversionis deus operatur tantum pos●e conver●ere , & sola voluntas det ipsum velle convertere , tum in operanda conversione & salute potiores partes erunt voluntatis , quam gratiae : hominis , quam dei : siquidem potiores partes ejus sunt qui dat operari , quam ●jus , qui solum dat posse operari ; cum operari sit actus atque adeo prior & per●ectior potentia , & operatio sit complementum & per●ectio opera●tis . dr ward on phil. . . si ex r●rum naturalium usu concedenda est gratia evangelica , certè ex non recto naturalium usu privandi erunt homines gratia evangelica . at univers● rerum experienti● nititur in adversum . twis . contra corvinum cap. sect. . dicit arminius deum hoc ●popondiss● isto christi dicto , habenti dabitur , matth. . . apostolus pau●us dispensationem gratiae supernaturalis procedere docet , non secundum usum & opera voluntatis humanae , sed secundum propositum & consilium voluntatis divinae . ephes. . . dent nobis adversarii vel unum hominem ab orbe condito , qui bono usu naturae pertraxit ad se donum gratiae . episc. davenant . quaest. . determ . & tiss●rtat de morte christi , cap. . vide plura ibid. et twis●um contra corvinum , cap. . sect. . vide bellarm. de gratia & libero arbitrio , l. c. . aug. de civitate dei. l. . c. . fidem ebra● emunah veritatem , à commani objecto , commodè appellarunt , quod enim verum est , id credendum . graecis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuadcor , latinis sides à sido , q●ia in genere qualitas ea est qua quis fidit , cùm activè sumitur ; ut passivè , ob quam alicui sides ●thib●atur . hic de side activè sumpta quaestio est : nec de humana , pro assensu quo sibi mutuo homines sidem adhibent , sed de ea quam deserimus deo , revelanti nobis veritatem ali●ujus rei , cut firmiter assentimur propter asseverationem ipsius , quae propterea divina vocatur ab objecto , veritate nempè divinitus patefacta rivet . disp. . de side justif . rivet . grot. discus . dialys . sect. . * 〈◊〉 . l. . ● . , ▪ , , . * rescript ▪ ad ●●spons . g●e●inch . c. ● . ut mea non placent nisi m●cum , sic tua non satiant nisi ●ecum . bern. the promises are objectum q●o , christ objectum quod , that which faith ultimately closeth with , and is terminated . gods word is the objectum adaequatum of our faith ; but we are justified and saved by beleeving in christ , therefore in the scripture justifying faith is ordinarily called faith in christ. act. . . . & . . gal. . . and sometimes the faith of christ , rom. . . gal. . , . & . . phil. . . and sometimes his knowledge . b. down . of justification , l. . c. . see also c. . the proper object of justifying faith is god in christ , cor. . . or the promise of gods mercy to us in christ jesus . this faith is therefore expressed to be faith in christs name , act. . . faith in his bloud , rom. . . abbot against bishop . fidei objectum primarum omnes divinae veritates revelatae . . mediatum , christus ut mediator ▪ . ultimatum , ens incomplexum , inquiunt ●cholastici . * on psal. . . lect. . knowledge and belief are often joyned . job . . john . . cor . tim. . . john . . * de iustif. cap. . pontisicii per sidem implicitam intelligunt cam sidem quâ laici ignota & nondum intellecta sidei dogmata credunt implicitè in illo general● , quòd vera sint omnia quae romana ecclesia credit & pro veris amplectitur , quae quidem sides non est divina sed humana , id est , non nititur dei , sed hominum testimonio . baron . philos. thcol. ancil . exercit . . art. . vide plura ibid. in which sense implicite faith cannot be defended , although b. mountague appar . . saith , that is a p●●fi●able as well as vulgar distinction of fides explicita and implicita , and that it is not always a servile opinion or babylonish bondage , because there are in faith and things belonging to saith , as in other sciences , certain things more abst●use . quandoque sides vocatur implicita ab imperfecta apprehensione rerum quasi implicitarum . nam quem admodum quod complicatum ac con●elutum est , ex toto nec conspicitur nec attingitur : sic mysteria pleraque sidei christianae . . vocatur quandoque impropriè implicita sides , ipsa promptitudo , seu generalis animi praeparatio ad sidem adhibendam verbo dei , simul ac dogma quodeunque sub formali rationc nobis innot●scet . atque hoc sensu quilibet christianus implicitè dicitur credere quicquid in scripturis deus revelavit . . illa sides à papist i● implicita vocari solet , & laicis summo opere commendari , quae in cognitione praelatorum involvitur , populo interi● ▪ dogmata illa quae sic credi dicuntur omnino neseientc . episc. dav. determ . . quaest. . the lowest act of faith is an assent , a yeelding in thy soul to the word of god , an agreement to the truth of it , exod. . . some say the resolution of an humbled sinner to cast himself on christ , is the lowest degree of saith , which is discovered by desires , pursuit , and rejoycing in future hope . it is a question among divines , wh●● is the subject of saith ? by the heart a man beleeveth , act. . . see . . there saith is seated where the acts of it are exercised , therefore the whole soul is the subject of it , but chiefly the will. it is seated both in the understanding and the will , because it is a voluntary assent . to believe is an act of the understanding as it is an assent , of the will as it is voluntary . down . of justificat . l. . c. . vide baron . philos. theol. ancil exercit . . art. . icy done nous remarquons cn la soy , deux principales parties , dont la premicre , est la cognoissan●c , & l'autre l'apprehension , l'application particuliere , ou la siance , qui tesmoignent assez que ceste excellente vertu a son siege , & c● l'entendement & en la volontè , en tout l'homme nouveau , regenere & sanctifie par une grace speciale , & sur nature elle de l'●sprit de dieu , qui tout entier recoit l'abondance des benefices offer●s , & desployez en iesus christ. mais premicrement en son entendement pour les cognoistre comme veritables , & puis en sa volontè pour se les appliquer comme salutaires , & bons , motmet sermon . sur . iob . vide examen epist. expostulat . amyrald . ad rivet . per spanhem . est sides habitus quidam mixtus , neque omninò intellectu , neque omninò voluntate , sed corde , id est , utroque defini●nd●s . et certè quem ad modum corde ad justitiam creditur , rom. . . ita quoque intellectus ipse sidei corde consistit , matth. , . cordis illuminatione persicitur . cor. . . cordis plerophoria s●ncitur , col. . . abbot ●n thom● . diat . de incis . iust if & grat. cap. . fidei subjectum duplex est , in quo & cui subjectum sidei in quo , est anima humana , ac in ca principales facultates , intellectus ac voluntas subjectam cui est homo , homo solus : mali angeli illius non sunt ●●paces , jud. . sancti ea non egent , matth. . . dr benefield de side salvisica . fiducia est particularis quidem & applicativus assensus , pro objecto habens primò evangelicas promissiones . secundò , internum testimonium sancti spiritus : nam per siduciam & assentimur doctrinae evangelij , & testimonio spiritus dei , unà testantis cum nostro spiritu , nos esse filios dei ; atque ita nobis ipsis applicamus evangelicas promissiones certò statuentes & judicantes nos esse filios dei , & proinde illas promissiones non solùm aliis credentibus , sed nobis etiam in particulari esse factas . baron . philos. theol. ancil . exercit . . art. . mr gatak against saltmarsh shadows without substance , p. . the truth of any thing doth not depend on the greatnesse but quality of it , a childe though never so weak hath the true nature of a man , one drop of water is true water . . if faith be weak it will bring forth weak effects , little comfort , yet christ will have regard to it . that faith is not assurance , see m. downs treat . of the true nature and definit . of just . faith , p. . to . in a state of adherence the motive which acts the soul is obedience to god ( isa. . ) in a state of assurance a sense of the love of god , cor. . . . in a state of adherence one doth all to obtain mercy , but in a state of assurance from thankfulnesse , because one hath obtained mercy . . in a state of adherence the motive is to obtain grace and communi●n with god therein , of assurance further and constant communion , john . . john . . . in a state of adherence one doth perform the commands of god as a duty , in assurance as a priviledge ; iacob prayed and as a prince prevailed . the word preached is the most powerful but not the only ordinary means to beget faith , as mr down proves in a treatise concerning the force and efficacy of reading . the spirit of god commonly and primarily is conveyed by the word preached , act. . . & . . the manna came with the dew , unbelief came by hea●ing ; god would beat satan by his own weapon , sinne entred by the ear . . god doth this to humble us , that we may not ascribe any thing to our selves , we are beholding to others for what we hear . gillesp. aarons rod blossoming , lib. . cap. . christ hath revealed in the gospel that accepting of him for a saviour to beleeve in , is an acceptable service . . god rejects all works which are not accompanied with faith . heb. . . . this is the great command in the gospel , this is the will of him that sent me , that you beleeve in him . . the lord hath made great promises to faith , and admired it in the woman of canaan , the centurion . . it was christs great design to work faith , john . two last verses . as this grace honours god most , rom. . . so god honours it most . all actions of all vertues regularly performed slow from faith . see heb. . per totum . therefore the schoolmen say , faith is not onely it self a vertue , but mat●r , radix , auriga omnium virtutum . vide ames . in rescript . ad grevinchov . cap . arminiani interrogati an credant fidem esse donum dei , rotundo ore pronuntiant , & plenis buccis intonant se credere deum dare sidem . sed homines vasri haec verba non accipiunt ●● sensu quem sonant . nam corum mens est , deum dare omnibus vires credendi , si velint , & per deum non stare qui● credant : at censent deum non dare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , ipsumque actum credendi ; ne vis inferatur libero arbitrio . cui impuro dogmati opponimus vorba illa apostoli phil. . . & cap. . . quibus verbis ipse actus credendi designatur non vero vir●s ●redendi . molinaeus contra amyraldum . per sidem in infantibus intelligimus principium sive semen sidei : non habitum sidei a●● actualem sidem : quae infantes habere non possunt , quit gratia praesupponat naturam : in infantibus autem nondum ea naturae est perfectio , ut in iis ratio se exerere possit ; ne lum habitus supernaturalis , actusve ex co ort●s , esse possit . vossius de sacramentorum vi & efficacia . de fide habitualtres est manifesta : nam infantes , in statu integritatis nati , fuissent habitibus originalis justitiae ornati , ut docent non solum sententiarii , lib. . sent. dist. . verùm etiam evang●lici ● hcologi , cum differunt de primo hominis statu , qu●m integritatis vocant : unde patet manifestè , habitus sidei , spei & cheritatis , etiam nune t is inesse posse : quia quicq●id olim possibile suit , etiam nunc esse potest , modò respiciamus potentiam dei absolutam . fidem etiam actualem , seu actum credendi , ●is posse inesse , facilè probatur exemplo joannis baptistae , qui l●cae . . dicitur exultasse in utero matris in gaudio . ergo cognovit domini sui praesentiam , & proinde infans potest intelligere , & per consequens actu credere . baron . philos. theol. ancil . exercit. . art. . vide plura ibid. vide baron . philos theol. ancil . exercit. . art. . see m. pemb. vindis . grat . p. , , , . and of justificat . p. c. . sect. . l'homme n'est point obligè à croire en iesus christ , que quand il luy est annoncé . adam n'y estoit pas obligé avant qu'il pechast . ●l a commence à y estre oblige , & luy a promis la semence , qui briseroit la teste du scrpent . esclaircissement des controverses salmuriennes , par pierre du m●ulin . see m. pemb. vindic. grat . p. , . vide bellarm. de gratia & lib. arbit . l. . c. , , . the general means are the word & prayer , we must ask for it in prayer , and wait for it in the answer of the word . i will come to you and manifest my self to you . christ imparts his graces and communicates his counsels to them . unregenerate men have many communications from christ , no communion , that is founded in union . see m ● h●rris of the beatitudes ▪ p. ● . and pa● on rom. . p. . the civilians thus define it , est gratuita assumptio personae non habentio jus in haereditate ad participationem haereditatis adoptio imitatur naturam ▪ adoptio nuptiarum subsidium , fortunae remedium , supplet sterilitati , vel orbitati . juris● . profectò haec est indulgentia non indigentia , ber. ephes. . . there are three great fruits of our adoption , . dignity ▪ joh. . . liberty , rom. . . . inheritance ▪ if sons then heirs . certum est tam in veteri quam in novo testamento verbum justificandi & nomen justificationis ( intelligo autem aequivalentia in linguis originalibus ) hebraicum hist●ik & graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum nominibus derivatis ) communiter accipi significatione forensi , pro justum habere , censere , pronunciare , maximè ubi agitur de eo qui accusatur tanquam injustus prov. . . ubi evidens est , verbum justificandi , per oppositum verbum intelligi debere , quod cum non possit de reali infusione iniquitatis & injustitiae intelligi , quasi ejus aliquis habitus in corde justi generaretur à judice iniquo : sic neque intelligi potest , ab codem aliter justificari impium , quàm justum pronunciando non efficiendo . non potest aliter hoc verbum intelligi , quam per justum agnoscere aut declarare matth. ● . . luc. . . & . v. communiter haec vox opponitur accusationi & condemnationi isa . . rom. . , . rivet . cathol . orthodox tract . . qu. . vide pemb. de iustificat . lib. . sect. , , , , . est vocabulum sorense , à foro soliad forum poli , sive à judiciis humanis ad judicium deitranslatum : qui non imputans peccata , sed peccatorem à re●tu exgratia absolvens , cum justificare dicitur , rom. . , . capp . alting . exeg . aug. confess . art. . camer . collat . cum tilen . the papists confound justification and sanctification , they say to justifie signifies to make righteous by in●usion of grace remission of sins ( saith bellarmine ) is extinctio peccati in subjecto , the extinguishing of sinne in the subject . iustificatio & sanctificatio peccatoris sunt duo beneficia , à se invicem valde diversa & distincta , sed minimè separata . in papatu non distinguuntur , à multis protestantibus separantur . nos non quaerimus iustificationem in sanctificatione nostra , nec quaerimus iustificationem nostram sine sanctificatione , joh. . . streso in act. ap. c. , , . conc. . amisso articulo iustificationis amissa est simul tota doctrina christiana . lutherus . stante articulo gratuitae iustificationis , stabi● ecclesia . id. praecipuus est sustinendae religionis cardo . calv. instit. l. . c. . sect. . inter orthodexa religionis christianae capita , nullum ( post illustrem illam , de deo & christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrinam ) magis necessarium , quam de hominis coram deo iustificatione dogma . gomar . disput. elenctica de iustificationis materia & forma . est re●●ra d●gma illud , de iustificatione , è primariis maximeque cognitu necessariis religionis christianae capitibus ; quodque distinctam intelligi multum condu●at , cum ad pietatem , consolationemque itidem seriam solidamque promovendam , tum & ad controversi is alias haud incelebres ( de quibus plurimum disceptatur ) explicand●s ac dirimendas . cl. gataker . gomar , disputat . elenct . de iustif. elench . though god punisheth believers for their sin , yet there is no believer that hath the punishment of sin , the punishment of sin beginneth in the wrath of god , and endeth in eternal damnation . m. hook●r on tit. ● . . m. burgess of justificat . pag. . some urge rom. . . & rom. . , acts . , . to prove remission of sins to be justification . iustificatio & remissio plauè non sunt idem , quae enim subjecto differunt & inter se differunt , at subjecto ista haud rarò differunt , potest enim justificari , cui nihil remissum sit , cum falsò delatus fuerit ; potest remitti peccatum , ubi nulla justificatio fuerit , cum & peccatum in confesse sit ▪ nec intervenerit satisfactio . nec satis fuerit objicere , deum nulli remittere quem non justificet , nullum justificare cui non remiserit , de quo tamen quaeri potest ; vide psal. . , . neque enim sequitur , ista eadem planè , quia simul sunt ▪ gatak . animadv . in piscat . & lucii scripta part . . sect. . ista duo revera , eadem prorsus non sunt : nec tamen , qui idem esse utrumque censet , aut unum ex altero consequi necessario , is , aut veram christi justitiae imputationem , qualem sacrae liter● docent , aut salutem inde pendeutem è medio tollit . gatak . elench . gom , disp. elentic . de iustif. imputandi verbum aut reputandi veteri scripturarum interpreti respondet graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quibus utitur paulus , exempla sunt rom. . & cap. . . tim. . . ad philem. v. . usurpatur autem negativè & affirmativé . primò modo , cum dicitur non imputare peccatum , nempe ad poenam , quia est remissum . altero , imputari justitiam , sine operibus , id est , justum aliquem haberi apud deum , & ut justum tractari , qui in se consideratus justus non est , sed acceptation● dei gra●●ata , qu● tamen non fit sine fundamento . rivet . grot. discus . dalys . sect. . albertus pighius ex institutionis calvini lectione ( quam tamen refellendi studio evolvebas ) adductus est ad ejus doctrinam de justitia credentibus in christum imputata , secundum apostolum rom. . . & . . probandam tuendamque . rainold de roman . eccles. idolat . christiano lectori . vide episc. ca●l . consens . eccles . cathol . contra trid. de gratia c. . justification ( say they ) is one act respecting two terms , the term from which , & so it is called remission of sins , and the term to which , and so it is called the imputation of righteousnesse . by the same act of justification a sinner is absolved from the guilt , and pronounced righteous , as by the same act of cloathing a man there is the putting on of the garment and the covering . * disput. ele●ct . de iustif. ●nateria & forma . we are justified in gods decree , in esse cognito & in esse volito , before we believe , not actually . we must distinguish between the decree and execution of it , we may as well say we are glorified ab aeterno , as that we are actually justified . a leper could not make use of his house , though he had a right to it . there is iustificatio vi● & patriae . si quis dixerit opera omnia quae ante iustificationē●iunt , quacunque ratione facta sunt , verè esse peccata , vel odium dei mereri , anathema sit . concil . trid. decret . . can. . aquinas fundamenta jecit meriti , tam de congruo quam de condig no. scotus autem , quod attinet ad meritum de condigno , dissentit a thoma ; sed doctrinam meriti de congruo , vel ad insaniam usque ex●ulit . episc. carl. consens . eccles. cathol . contra trid. de fid. iust. c. . * lib. . de iustif. c. . bona renatorum opera habent omnia , quamvis non perfectè & in summo gradu , quae ad moralem actionis bonitatem essentialiter requiruntur . sunt enim bona . quoad objectum , quia versantur circa rem licitam & lege divina praeceptam . . quoad principium , quia fiunt ex side , & vero dei amore . . quoad sinem , quia ad dei gloriam referuntur . et . quoad circumsta●tias , quia debitae circumstantiae in iis faciendis observantur . dicuntur tamen mala & peccati labe aspersa secundum quid , & quodam respectu , quia quaedam ex his requisitis , non iis insunt eo perfectionis gradu quo secundum rigorem legis inesse debent : baron . de possibilitate implendi legem . sect. . vae etiam la●dabili hominum vitae si remota misericordia discut●at eam deus . august . confes. lib. . cap. . deus coronat dona sua non meritatua . aug. in psal. ● . merita mea miseratio domini . bern. in cant. scrm. . m. hildersam on psal. . . lect. . see d. willet fully to this purpose in the end of his synopsis papismi . . edit . pag. . see m. hilders . on psal. . . lect. . and m. pembl . of justisic . sect. . c. . si re ipsa injusti & solum putativè justi sumus , magis diaboli quam christi imaginem g●r●mus . rectius enim denominamur ab eo quod sumus , quàm ab eo quòd esse putamur . bellarm . de iustif. l. . c. . si per justitiam christi , nobis imputatam , verè dici possumus justi & filii dei , ergo poterit etiam christus , per injustitiam nostram sibi imputatam dici verè peccator , & quod horret animus cogitare , silius diaboli . id. ibid. cap. . * vide bellar. de iustificat ▪ l. . c. , . mr goodw. of justificat . part . . cap. . arminius asserit in hominis co●am deo iustificatione justitiam christi non imputari in justitiam , verum ipsam fidem seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , per gratiosam dei acceptationem , esse justitiam illam nostram qua coram deo justificamut . twiss contra corvinum cap. . sect. . there is a three-fold righteousnesse , . a perfect righteousnesse , but not inherent , cor. . . . inherent , but not perfect , luke . . & revel . . . . perfect and inherent , heb. . . the first is the righteousnesse by which we are justified . the second by which we are sanctified . the third by which we are glorified . d ● featleys speech before the assembly of divines . socinus putat , à iustificatione tantum excludi opera perfecta sine interruptione praestita , non verò quae ex side cum magna imperfectione siunt : q●um tamen sub evangelio verum sit , si quis perfectè deo obediat , eum ex operibus justificari , rom. . . & ●ic vitam adipisci luc. . . ut taceam ridiculum esse imperfectam justitiam nos justificare posse , non verò perfectam . l'empereur . thes. artic. . per inhaerentem justitiam intelligimus supernaturale donum gratiae sanctificantis , oppositum originali peccato , & in singu●is animae facultatibus reparans & renovans illam dei imaginem quae per peceatum originale foedata ac dissipata fuit . davenant . cap. . de habituali justiti● . vide bellarm. lib. . de iustificatione , cap. . & . quod perinde est , ac si diceret , quanquam ego ad scribendum à romano pontifice conductus , haec contra solius fidei justificationem , & solius misericordiae fiduciam scripserim , profiteor tamen ha●e doctrinam , quam oppugnavi , tutissimam esse . et quia nulla sententia de fide tutissima esse potest , nisi quia est verissima , eandem profiteri cogor verissimam esse : ac proinde contrariam seuteutiam , quam de operum meritis ex congruo hominum nondum reuatorum consirmare volui , esse falsissimam . episc. carl. consens . eccles. cathol . contra trident. de fide iustificante , cap. . b. carlton consens . eccles. cathol . contr . trid. de fide iustif. cap. . d. featley in his sacra nemesis , p. , , . , , . l'emper . in his thes. artic. . and many others are for both christs active and passir● obedience . etsi autem in negotio iustificationis magno periculo erratur , prout ea de re controversia procedit inter nos & p●●tificios , utrum scilicet gratiá dei iustificatto nobis contingat , an meritis nostris : attamen prout inter nos & piscatorem●ontroversia ●ontroversia instituitur , passiváne tantum , an etiam activa christi obedientia justificemur coram deo , nullo prorsus erratur periculo . utrobique enim iustificationis causae gratiae & christi meritis adscribuntur , non autem operibus nostris . twiss . i● corv. defens . arm. contra tilenum animadversio . scriptura christi passioni iustificationem passim adscribit ; idque eu i● locis , in quibus exprofesso argumentum istud pertractat : nulla tamen justitiae , quae in obedientia legi exhibita consistat , facti mentione vel levissima rom. . , . & . , . & . , . gal. . . . gatak . ammadv . in piscat . & lucii scripta adversaria , p. . sect. . vide plura in cjus gom. disput . elentic . de iustif. elench . m. hilders . on psal. . . lecture . id. ibid. see m. bradshaw of justificat . peccati remissionem & justitiae imputationem non esse eadem planè , certissimum est , potest enim justitia alicui imputari ; cui non remittitur peccatum , psal , . . potest & peccatum alicui condonari , eui justitia tamen non imputatur , cor. . . gatakerus animadvers . in piscat . & luc. scripta de causa meritoria nostri coram deo iustificationis , partis primae sect. . isa. . . rom. . . mark . . see m. cartw. rejoynd . to the marques●e of worcest . p. , . see m hilders on psal. . . l●ct . . m man●on on jam. . . m. cartw. rejo●nd . p. , , . a concil . trid. sess. . c. . b de poen●tentia , lib. . c. . ibid. c. . papists speak much of confession of sins in all their cat●chi●ns , which they urge as a matter of so great necessity , which they call a sacrament , and make one of the essential parts of true repentance without which they say no man can receive absolution and remission of his sins , nor entrance into the kingdom of heaven , but they ascribe all this not to the confession of sins that is made unto god , but that which is made in the ears of a priest. quis ad●ò unquam catholicus tam fuit indoctus , ut ex hoc loco confessionis probaret sacramentum . maldonatus in matth. . the first covenant required perfection , but promised no remission , therefore unregenerate men can never be saved till their covenant be changed , heb. . , . iustificati hominis in christo longe alia conditio est , quam adami fuit fuit ibi quidem posse non peccare , sed in christo consecuti sumus non posse peccare , quodae●si in vita hac mortali nondum absolutè perfectum sit , hic tamen certo aliquo modo inchoatum esse testatur joannes apostolus , joan. . . abbot . in thomps . diatribam . see m. hilders . on psal. . . heb. . , , , , . the gospel brings in commutationem personae , but not justitiae . bellarm de amiss . grat . & statu peccati . l. . c. . how can it stand with reason that they by the popes indulgences should be made partakers of the merits and good works one of another , and it be against reason , that we by the ordinance of god should be made partakers of the merits and righteousnesse of jesus christ ? abbot against bishop . marks to try whether we have christs righteousnesse . see m. cotton on joh. . . serm. . p. , , . but the thing that david did displeased the lord. * vide ejus cinnum l. . c. . tenenda est iustificatio duplex , personae altera , altera sacti . iustificatio personae est qua acceptum habet deus hominem ad vitam aeternam , quae revocari aut rescindi nunquam potest . qua certè manente , damnat tamen deus justificatorum & siliorum suorum facta malè , & usque adeo non justificat ut gravissimè nonnunquam puniat , & punienda praecipiat , iisque mortem aliquando infligat , cor. . . serva●a interim misericordia illa aeterna , quae in iustificatione per spiritum sanctum consignata est . abbot . in thomps . diat . &c. cap. . concil . trident. sess. . c. . vocat certitudinem remissionis peccatorum vanam & ab omni pietate remotam fiduciam . see m. hilders . on psal. . . lect. , , , , , . and on v. . from lect. . to m. cartw. rejoynder to the marquesse of worcester , pag. . to . m. burgess of grace and assurance , sect. ● . serm. , , , . habakkuk . ult . had assur nce in the height , so had many of gods worthies , heb. . , . psal. . this god is our god. sententia communis est ferè omnibus ● heologis , non posse homines in hac vita habere certitudinem fidei de sua justitia , iis exceptis , quibus deus speciali revelatione hoc indicare dignatur . bellarm. lib. . de iustificatione cap. . sensum electionis nullum in hâc vitâ remonstrantes agnoscunt . et qui agnoscunt : qui non vivos , sed mortuos eligi statuunt , ij non vivis sed mortuis ejus fructum tribuant oportet scultet . orat. de certitudine & sensu electionis . vide plura ibid. the remonstrants hold , . that none truly regenerate can in this life be certain of his salvation without a special revelation . . that doubting of our salvation is laudable and profitable . the scripture teacheth : . that all the faithful may and ought to be certain of their salvation , and without a peculiar revelation , iohn . rom. . , . . that doubting is contrary to faith , and pernicious to man , luke . . jam. . , , . the papists grant an assurance of hope but not of faith . there can be no assurance of hope till there be an assurance of faith , hope works after faith , we hope for those things which faith beleeves , and proportionably to the measure of our faith. there is not an article of the faith which doth not necessarily carry with it a special faith , i beleeve that god is my creator and christ my redeemer . we receive the sacraments that we may be assured of gods love and goodnesse to us , rom. . . bellarmine saith , sacraments are seals on gods part of our justification , and of his love to us ; but all the question is , whether we have done our duties ? for a man may think he putteth no impediment to sacramental grace , and yet do it , the apostle bids us examine our selves . there are rich and precious promises concerning assurance of gods favour , psal. . . mal. . . psal. . , . & . . joh. . . gods people , . give thanks for faith and an inward call , psal. . , . rom. . ult . & . lat . end . gal. . . pet. . , . . they rejoyce with joy unspeakable , bo●dnes●e ariseth in the heart from the assurance of gods love , ephes. . . rom. . . the papists ever run to the deceit fulnesse of mans heart , yet the spirit of god searcheth our hearts , and makes us see what things are wrought in us , the heart of a godly man is in part sincere as well as deceitful . they say paul and peter , and some special saints might have it by immediate revelation , but paul concludeth it rom. . . . upon such arguments as are general to all the godly . john . . psal. . . such go about duties with comfort , resist sin , bear crosses patiently , heb. . . he whom god loves , though he know it not is an happy man : he that knows it , knows himself to be happy . in times of desertion keep up faith , in times of communion keep up fear . though we blame papists for teaching to doubt , and making doubting a duty , yet we presse for an holy search , and a godly fear and trembling in the trying of our hearts , lest we be deceived . fear the withdrawing of the light of gods countenance , hide not thy face from me . we should be tender of gods honour . christ abode in his fathers love by being zealous of his glory , the zeal of thy house hath consumed me , josh. . . stand for his truths , tim. . , . prize every manifestation of the love of god , lift up the light of thy countenance upon me , luke . . take heed of nourishing jealousie and suspitions of god in your hearts , ier. . . take heed of sinning presumptuously . be constant with god , chron. . . vide d. carlet . consens . eccles. cathel contra trident. de fide iustif. l. . c. , , , , , . see m. pembl . of justif. sect. . c. . p. , , , , , , , . satis constat omnem religionem à vera religione alienam , juxta statuere iustificationem hominis coram deo fieri secundum opera . hinc videre mihi videor mysterium doctrinae arminianae in negotio justificationis . nam licet fortè dixerint nos justificari fide , non autem ex operibus , tamen fidem istam non accipiunt relativè ut solent nostri sed formaliter ut qualitas est sive ut opus est . nostra sententia est , cum dicimus fide justificari hominem , sola dei gratia & propter obedientiam christi justificari hominem . per fidem enim intelligimus obedientiam christi fide apprehensam . sed quia dicimus justificationem istam nemini contingere nisi credat ; ideo dicimus hominem justificari fide sin● operibus : hoc est justificari hominem justitia imputata , non inhaerente . a●●●r●inia● nostri sicut sociniam atque etiam pontificit hactenus concordant justificari hominem fide , tanquam sanctuate homini inhaerente . twiss . contra corvin . cap. . sect. . * fides salutaris pro qualitate sumpta non justificat nos , nempè propria dignitate sua & merito , sed tanquam instrumentum recipiens & applicans nobis imputatam christ● justitiam . rive● . cathol . orthod . down of justif. l. . c. . perkins on heb. . nihil est in scriptura frequentius , quam nos justificari fide , gratis , sine lege , non ex operibus , non ex propria justitia . rivetus ubi supra . bishop down of justification , lib. . cap. . see more there . scripsit librum de justificatione gaspar conta renus , cardinalis vir doctus , & pius , postquam jam lutherus , alliqu● suam sententian de hac re declarassent . quo libro testatur protestantes & catholicos in hac re convenire . rectè contarenus , qui , quum ex industria protestantium doctrinam examinasset , nihil in ea invenire se prositetur , quod à catholicorum sententia dissentires at in sententia de justificatione non convenit protestantibus cum concilio tridentino , non igitur erat illud concilium conventus catholicorum . d. carl. cons. eccles. cathol . cont . trid. de sid . justif . c. . id. ibid. occurrendum pontificiis , qui hinc nos operibus justificari tradunt , quod fide quae opus est justificamur . nam primum , est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjunctae fidei , pro subjecto christo : ut si manum camque mancam & ineptam ad operis aliquid faciendum dicamus , nos ditasse , quod infiniti pretii margaritam acceperit . deinde fides est ita dei opus ut nostrum non sit , utpote in quo deo non cooperamur , sed merè deum operantem patimur ; cum in aliis bonis operibus deus ita operetur , ut nostrae animae sacultates ab operatione non excludantur . cart w. in harmon . evang. faith justifies instrumentally , correlatively , not because of any worth in it , but because of the excellency of christ , not dispositively by being the root of other graces , so the papists affirm , but then it would still be in the way of a work . see m. down of reconcil . of paul and iames. m. manton on jam. . . there is a justification : . ad regnum , which brings one into the state of grace , of which paul speaks . . in regno , abraham was justified by works , and he was called the friend of god , of that iames speaks . sanctification is of the same time with justification , but justification doth in order of nature go before it , for all the graces of sanctification are bestowed on a man as in christ , ephes. . . so one . god made man a holy creature , he was peculiarly devoted to gods service ; when man fell the devil defiled this temple , god departed from us , he a●ain cleanseth away this filth and repaireth his image in us * loc. commun . class . . c. . there is a total change of the whole man , the mind , rom. . . spirit , ezek. . . heart , deut. . . conscience heb. . . will , phil. . affections , gal. . . the body it self , col. . . rom. . . christ is our sanctification three several wayes : . meritoriously , he hath purchased it from god by his being an offering for all our defilement . . as he is the exemplar or copy of it . . he is by his spirit the efficient cause , that brings into the soul the vertue of his death to kill sinne , and of his resurrection whereby his life is communicated to us . see dr willet on exod. . . impuritas uniuscujusque rei consistit in hoc , quòd rebus vilioribus immiscetur . non enim dicitur argentum esse impurum ex permixtione auri , per quam melius redditur , sed ex permixtione plumbi , vel stanni . aquinas a , ae , quaest. . artic. . puritan in the mouth of a drunkard doth mean a sober man , in the mouth of an arminian it means an orthodox man , in the mouth of a papist it is a protestant , and so it is spoken to shame a man out of all religion . it hath been an old custom of the world to hate and maligne the righteous , to reproach them , to call them puritans , though very heathens have acknowledged that there is no religion without purity . cicero , horace and others describing a man that is religious , say , that he is an entire man , a man pure from sinne . mr fenner on john . . see mr burrh . on hos. . . pag. . there is , . a beauty in holinesse , . every grace is an ornament pet. . see psal. . ● , , . ezek. . . . holinesse is called a new creation , eph. . . a resurrection , ephes. . . . sinne is a deformity , pet. . filthinesse it self , cor. . . ephes. . . corruptio optimi pessima , sinne is not only malum triste , but turpe . . this beauty of holinesse consists in four things : . it is a conformity to the image of god , cor. . . . beauty consists in indeficiency when no part is wanting , thess. . . tim. . . they are in parts perfect as children , though not in degree . . beauty consists in a symmetry , a due proportion of parts , the understanding guides the man , the will submits to the dictates of an enlightened understanding , the affections are subject to the command of reason , john . . . there is a lustre in beauty , the spirit of grace is called the oyl of gladnesse , psal. . . because it makes the face to shine . sincerity is the harmony , and zeal the lustre or varnish of all graces , psal. . . . there is that beauty in holinesse which is not to be found in any thing here below , . it is in the inward man , pet. . . absolom though outwardly beautifull was inwardly deformed . . this commends a man to god , pet. . , . . all other beauty will decay by sicknesse or old-age , not this , prov. . . . this prepares you for the wedding ; the time of this life is the time of espousals , the marriage shall be in the life to come , revel . . . holinesse is the image of christ. sin is wounded at our first conversion , rom. . , . but this work is carried on by degrees till it be utterly extinct , rom. . sin is called the the old man for its weaknesse and decay . see thess. . , . anno christ● . exorta est secta flagellantium , qui ingenti turba obe●ntes pagos & oppida , nudi umbilico tenus , facie tect a sese flagellis cruentabant : manfit hic mos romae , ubi septimana quae diom paschatis proximè antecedit , poenitentes longo ordine , nudis seapulis , larvata facie publicè se diverberant flagellis : quem morem ipsi vidimus lutetiae sub henrico tertio . homines ad furorem usque superstitiosi , nesciunt deum amare immutationem cordium non verò dilaniationem corporum . molinaei hyperaspistes , lib. . cap. . vide novar . schediasm . sac. prophan . lib. . cap. . they are hostes naturae not peccati . sin . abuseth us , man being in honour continued not , a wicked man is called a vile person , psa. . . it de●iles us , and stains all our actions , tit. . . . deceives us , heb. . . ephes. . . . it keeps away all good , isa. . . it lets in all evil , jer. . . the death of christ is useful for mortifying of sin . . by way of representation , it shews us the hatefulnesse of sin , isa. . . consider his agony and sorrow on the crosse though sin was but imputed to him , cor. . . . by way of irritation , it stirs up in the soul a displicency against sin , isa. . . shall sin live that made christ die ? . by way of pattern and example , therefore the scripture often expresseth our mortification by our crucifying , gal. . . & . . & . . of all deaths crucifying is the most painful and shameful , it notes that sorrow and shame which christians feel in the remembrance of sinne , that which was done really in christ must be done in us by analogy , phil. . . . by way of merit , christ shed his bloud to redeem u● : . from the world , gal. . . that it might not be so pleasing an object . . from our vain conversation , pet. . . grace is a part of christs purchase as well as pardon . . by way of stipulation and ingagement . christ ●●ood as a surety before gods tribunal . he was gods surety and ours ; on gods part he undertook to bestow on us not only remission of sins , but the spirit of god to become a principle of life to us , and of death to our corruptions , rom. . . john . . on our part he undertook that we should no longer serve sin , rom. . . about means of mortification of sin ▪ see mr hilders . on psal. . . lect. , , , . spiritual life is that supernatural grace by which the whole man is disposed to live to god. . a supernatural grace , because it comes from our union with christ joh. . . . by which one is disposed to live to god , gal. . . the supream or fundamental principle of spiritual life is the indwelling vertue of the spirit , gal. . ul● . rom. . the apostle speaks of being led by the spirit , living by the spirit , walking by the spirit , and following the guidance of the spirit . life in the creature is an ability to perform the acts proper to that life , the ability sentive is the life of a beast , to discourse the life of reason . spiritual life is the abi●●ty which god hath given to the soul to act unto god as his portion and utmost end . there is . a spiritual life imputed when the guilt of sin is removed by the imputation of christs righteousnesse . . inherent , whereby the soul is inabled to live unto god. christ is the treasury of the life of the saints , as life is taken for righteousnesse , holinesse , comfort or glory . to live to god is , . to exalt him in our hearts as the chiefest good , whom if we obtain we are happy , psal. . . . to own god and appear for him here , and at such times , and in such places as it will be prejudicial to us so to do : noah was righteous when all flesh had corrupted his wayes , when christ is made a reproach . . when we prefer his interest before our own , stand for the truths and ordinances of christ , psal. ● . . . when we can be meek and patient in our cause , and zealous in gods cause , numb . . . . when we rejoyce that others act for god , though we have no part in it , jam. . . . when we desire to live to glorifie god , joh. , . cor. . . see m. pembl . vindiciae grat . , , . sicut olim deus in●hoa●it opus creationis à lumine corpor●o & sensibili , ita etiam opera regenerationis & glorificationis nostrae à lumine spirituali orditur : cum enim deus ●ssi●●iter electos vocat ad salutem per spiritum sanctum ; primò , corum intellectum illuminat lumine fidei & collustrat . secundò , voluntatem emollit & sanctificat . similiter in opere glorificationis ordine naturae praecedit illuminatio intellectus nostri , per lumen gloriae , ad dei essentiam clarè & perspicuè videndam ; deinde sequitur voluntatis inflammatio & in●ensio per ardorem charitatis . ratio hujus ordinis est , quia cognitio praecedit amorem , atque adeo clara cognitio seu visio praecedere debet ardentem & perfectum a●orem . baron . philos. theol. ancil . exercit . . art. . there is a difference between common illumination which may carry men far , heb. . and special illumination , heb. . . to be rightly illuminated or spiritually minded , rom. . . is . to minde the things of heaven rather then the things of earth , ● cor. . . john . . . to be more mindful of the good of the soul then of the body , mat. . lat . end . . to regard the things of eternity beyond things of time , cor. . ult . . to judge of things as the scripture judgeth them , what that commends we commend and judge worthy of commendation ; what that condemns we condemn and judge it worthy of condemnation ; we will then judge of things by the end . such will minde spiritual ordinances , so as to prepare for and profit by them ; spiritual gifts and graces so as to choose and use them ; spiritual priviledges , so as to make sure of them , and glory in them ; spiritual persons , so as to pray for and sympathize with them . voluntas est appetitus rationalis per quem homo sponte sua , & cum cognitione se movet ad bonum ass●quendum , sive illud sit verè bonum sive apparens . molin enodat . gravis . quaest. de lib. arbitrio . ezek. . . deut. . . it is willing to be convinced , psal . . prov. . . the offers of christ & grace are mainly made to the will , rev. . . the complaints also of rejecting grace are of it , ● would and you would not , israel would none of me . josh. . . isa. . . psal. . . exod. . . judg. . ● . psal. . . joh. . , , , , . joh. . . & . . there is a three-fold obedience , . voti , of a mans desires , but comes short in his actions . . of conformity ▪ when in some measure my actions answer . . of resignation , when ones will is given up to god , and that with delight . psal. . . rom. . . ephes. . . conscience is the faculty or power of the practical understanding in man , whereby he is privy to all his actions , whether they be immanent and conceived within , as thoughts , or emanant and issuing ●orth , as his words and works . m. down subject . to higher powers . conscientia est cordis scientia . bern. scientia cum alio . aquinas . cum ●lia s●it ammus scientia dicitur , cum seipsum conscientia jer. . . ephes . . conscience is the greatest comforter or terror , cor. . . rom. . . if we suffer it to be our councellor and commander , it will be our comforter . a good conscience is . an enlightned conscience prov. . . . an awakened conscience , tim. . ult . i sleep but my heart wakes . . a working active conscience , act. . . see hackwels apol l. . c. . sect. . p. , . lam. . , . john . . there is a double act of a good memory , saith the philosopher , . ut fideliter conservet . . ut promptè reddat . august . de civ . dei , l . c. . vide crakan . log. p. . non ciceroni assentio , qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perturbationes vertit . nam perturbatio nomine ipso declarari vitiosa videtur : ut ipse fatetur , lib. . de fin. requiritur vox , quae locum etiam habeat , quaudo metus consistunt intra modum . quare place● affectuum nomen , quo usus ovidius , livius , valerius , seneca , plinius , alii : five affectiones , quod est apud cic. . de invent. l. . gell. l. . c. ult . quanquam nec improbem commotiones animorum , vel simpliciter permotiones . vos . rhet. l. . c. . affections are the motions of the will , as carried out to the prosecution of good or avoiding of evil : they are as the philosopher speaks , exitus animae , the out-goings of the soul , like wheels to the cart , sinewes to the body , wings to the bird , winde to the sails spread . mr. fenner on col. . . ser. . the epicures allow of immoderate passions , and would have a man wholly swayed by his affections . the stoicks utterly extinguish all passions . gratia non tollit , sed attollit naturam , hos affectus stoici amputandos , peripatetici temperandos putant , lactant. div. instit. epit. there are three kindes of faults found in the passions of mens minds . that ▪ they arise before reason be consulted , or give direction . . that they proceed further then they should , and stay not when they are required . . that they transport reason and judgement it self . christ had these passions , but in a sort free from all these evils . for neither did they rise in him before reason gave direction , j●hn . . neither did they proceed any further , if once reason and judgement commanded a stay and retreat , whence they are called propassions rather then passions , because they are beginnings of passions to be staid at full and perfect leisure , and therefore much lesse had they any power to transport judgement and reason it self . dr field of the church , l. . c. . iure pruientissimus deus animis nostris indidit affectus , ut sint quasi adminicula ad praeclaras actiones . quod enim ventus navigio , ●d nobis affectus : in quorum temperic animi nostri tranquillitas , imò vitae hujus soelicitas consistit . ves. instit. orat . l. . cap. . sect. . tres affectus , vel ut ita dicam tres furiae sunt , quae in animis hominum tantas perturbationes ciunt & interdum cogunt ita delinquere , ut nec famae nec periculi sui respectum habere permittant ; ira quae vindictam cupit . avaritia quae desiderat op●s , libido quae appetit voluptates . lact. divin . inslit . epit. lib. & de vero cultu , l. . gal . . vide dudleii fenneri sac. theolog. l. . c. . the affections are specificated per actus & objecta , say the schoolmen . two things perfect every faculty and grace , when they take in the whole object and exercise perfect acts upon it , jam. . . spiritual and eternal objects are of great compasse . . when they act freely and fully on these objects , answerable to the nature of them , love god with all the heart , soul , strength , it notes not only all the faculties , but the intention of them , psal. . . the affections are , . disingaged from lusts and creatures to which they were wholly inthralled . . set upon god and the things that are above , lphes . . . col. . . . grace composeth the affections that could never agree one with another , before conversion , hope and fear , joy and grief , humility and resolution were repugnant one to another , but after conversion when the soul is most full of hope of heaven , one is most afraid to displease god , spiritual joy and grief sweetly agree , psal. . . moderation and zeal , numb . . yet moses was all on fi●e when god was dishonoured , humility and resolution also accord , none more humble , nor yet more resolu●● then paul after his conversion . . the desires are satisfied , yet exceedingly inlarged . iehu's zeal , and ●hab's mourning had not a holy motive . almost all the signs of a good man in scripture are taken from the affections , they love the lord , hate evil , desire that which is good , hunger and thirst after righteousnesse . christ takes content in the affections of his people , simon peter , lovest thou me ? see how she loves me , much was forgiven mary magdalen , because she loved much . psal. . . see jer. . ▪ affectus , u● optimè thomas aquinas disserit , vel locum habent in facultate concupiscibili , vel irasctbili . in concupiscibili sedem obtinent sex affectus ; nam si offerat se res bona , oritur ejus amor : ac si absens sit , desiderium cjus existit : ubi verò iliud consecuti sumus ; gaudium exsurgit , seu delectatio . it idem si quid se obtulerit sub specie mali , ejus nascitur odium , quod amori opponitur : si malum absit , fuga seu aversatio ejus erit , quae repugnat desiderio : sin malum praes●ns erit , exoritur dolor sinc tristitia , quae gaudio adversatur . at affectus , qui in irascibili sedem habeant , quinque numero sunt : duo ratione boni , tres ratione mali . nam bonum arduum ( quod irascibilis facultas respicit ) vel ejusmodi est , ut aliquis se credat illud consequi posse ; atque exoritur spes : vel tale est , ut credat aliquis , se id non valere adipisci , ac nascitur desperatio . ratione verò boni ardui praesentis , nulius in irascibili est motus , quia , quod quis jam obtinet ardui habere rationem defiit . ratione autem mali ardui , tres exsurgunt affectus : quia autem malum arduum est absens , aut praesens . si absens , vel refugimus , & est metas sive formido : vel obviam ei imus , & est audacia . sin praesens sit , fuerit ira , qua exardescimus ad malum depellendum . voss. institut . orat . l. c. , sect. . vide aquin. a ae quaest. . art. , . objecta passionum appetitus concupiscibilis sunt bonum & malum absolutè , objecta autē passionum appetitus irascibilis sunt bonum & malum cum quadam elevatione & arduitate . aquin. a , ae , quaest. . artic. . the simple affections are . love , hatred . . joy , sorrow . . desire , flight . . hope , despair . . fear , courage . pretium hominis amor . nerembergius a man is worth no more then his love . si terram amas terra es , si deum amas quid●i dicerem deus es . aug. to love god is to become godly , and to have the mind after a sort deified , pet. . . to love the world is to become a worldling . the schools mention three kindes of love , which indeed are rather three effects of love , . love of benevolence , whereby one wisheth , and so farre as he can procureth the welfare of the thing loved . . love of concupiscence by which it is carried with a longing to be united to the thing loved , or to enjoy it . . love of complacency by which the soul is satisfied , contented and made to rest in the thing loved when it doth enjoy it . so when our hearts so cleave to god as the chief good , that we wish all glory , honour , felicity to him , and long to enjoy him , and be satisfied so far as we have power or hope of enjoying him . two things draw out our affections towards good things , . the good that comes by them . . the good that is in them , a wicked man may love good things for the good that comes by them , a godly man for the good that is in them . two things draw out our affections against evil things , . the evil that comes by them , so a wicked man may be affected with the evil that comes by them , exod. . . act. . . a godly man is affected with the evil that is in them , he loves god and hates sin for it self , hos. . , . sam. . . luk. . . zech. . . jer. . . the love we owe to god is setling our hearts in the liking of him as the chief , and in a manner the only good , deut. . . matth. . . the main intent of that precept is to shew what love is appropriated to god , we must not love any person or thing with all our hearts , this is proper only to god. there are two things in the precept , . the extension of parts , the heart , soul , minde , strength . . the intention of degrees , our understanding must think of god , our will cleave to him , our love , fear , confidence , delight must be carried out to him without division or derivation to other things . we must love god in his creatures , christ in his members , love other things in subordination to him , luk. . . dupliciter contingit ex toto corde deum diligere . uno quidem modo in actu , id est , ut totum cor hominis semper actualiter in deum feratur : et ista est perfectio patriae . alio modo , ut habitualiter totum cor hominis in deum feratur : ita scilicet quod nihil contra dei dilectionem c●r hominis recipiat : et haec est perfectio viae . aquin. a , ae quaest. . art. . praecipitur nobis , ut tota nostra intentio feratur in deum , quod est ex toto corde : et quod intellectus noster subdatur deo , quod est ex tota mente : et quod appetitus noster reguletur secundum deum , quod est ex tota anima : et quod exterior actus noster obediat deo , quod est totis viribus deum diligere . aquinas ibid. art. . the schoolmen say , we first love god with a love of concupiscence , after with a love of complacence . comparing our affection to god with our affection to other matters is the best way to shew the temper of our love , tim. . . luke . . . this love is not to be measured so much by the lively acts of love , as by the solid esteem . . it is not altogether to be judged by our time and care , bodily necessities are more pressing . god hath given us six days for our worldly imploiments , and reserved but one day for himself . our love is many wayes inordinate , . we love sin which we should hate . . we hate good which we should love . . we love that much we should love little . . we love that little which we should love much . . we love a private good more then the publick , the body above the soul , the creature more then the creator , prefer things of time before those of eternity . amor est conscnantia quaedam appetitus ad id , quod apprehenditur ut conveniens : odium verò est dissonantia quaedam appetitus ad id , quo● apprehenditur ut repugnans & nocivum : ficut autem omne conveniens in quantum hujusmodi habet rationem boni , ita omne repugnans in quantum hujusmod : habet rationem mali , & ideo sicut bonum est objectum amoris , ita malum est objectum odii . aquinas a , ae . quaest. . artic. . love is the affection and p●●pension of the minde toward some thing as good , hatred is an a●ienation of the minde from some thing as evil , to stand so affected to it , as those words , farre be it , farre be it from me , set forth , when the soul riseth against it . every man by nature is full of wrath against god , ephes. . . some interpret that actively , psal. . ● . there is an enmity in man , . against the very being of god , psal. . . his attributes , would not have him to be so just and jealous , psal. . . so pure and emniscient , isa. . . . against the councels of god , isa. . . ezek. . , . . against the precepts and prohibitions of god , rom. . , . . the worship of god , deut. . . psal. ● . . . the threats and promises of god , job . . his administrations , rom. . . * our hatred must be withdrawn from such things and persons as are not to be hated . first , things . . goodnesse , vertue , piety , because it is the image of god , and is in it self most beneficial , prov. . , . . the means of goodnesse , as instruction , reproof , correction , prov. . . & . . john . . secondly , persons . . the church in general . . any good man , tim. . . psal. . . . he which admonisheth or correcteth , prov. . . an enemy , matth. . * hatred differs from anger in three things , . anger is with a particular , hatred against universals , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kinde , i hate every false way . . anger may be cured by time , but no● hatred . . anger is content to render like for like , hatred aims at the destruction of things . among the aegyptians a fish was the hieroglyphick of hatred , because of all creatures they doe most devour one another . we must hate sin as sin , for it self , else our hatred is not from a principle of love to god , as sin is a transgression of his law , psal. . . if we hate sin for it self we will . hate all sin , à quatenus ad omne valet consequentia , as he that loves a saint for himself , loves every saint . . we will dislike sin under what shape soever it comes . . we will dislike it in all sorts of persons , those that are near us , psal. . , . . we will hate sin in the being as well as acting of it , the law requires a holy nature as well as life . . we will set no bounds to ou● hatred , isa. . . . will dislike all occasions and means that tend to it . every christian should have his heart possessed with a l●●●hing detestation & hatred of sin , that being indeed the first and principal , and most immediate object of hatred . hatred of sin will bewray it self , . in a constant jealousie and watchfulnesse over the soul and over every small rising of corruption . . by a serious resistance in the temptation rom. . . . by bitter grief after the transgression , jer. . . rom. . . see m. pembl . vindic. grat . p. , . a in these hungrings & thirstings of the soul there is as it were the spawn of faith , semen sidei , there is aliquid sidei in them . psal. . . & . . isa. . & . . & luk. . . revel . . . bolton on mar. . . it is the reaching of the soul after that which likes us , because it is like us . it is an assection of pursuing or following after the absent good . it is that by which the minde stirs up in it self longing and wishing , and quickens it self to seek and attain that good which it loveth , and yet is not present with it , phil. . . prov. . . bonum delect abil● non est absolutè objectum concupiscentiae , sed sub ratione absentis : sicut & sensibile sub ratione praeteriti est objectum memoriae . aqu●n a , ae quaest. . art. . christ brings the heart to heaven first , and then the person : his own mouth spake it , mat. . he that had truly rather have the enjoyment of god in christ , then any thing in the world , shall have it . baxters saints everlasting rest , par . . c. . * some call it abomination . scio equidem vulgò in scholis opponi passionem quae tendit in bonum , & quae sola nominatur cupiditas vel desiderium , ei quae tendit in fugam mali , qu● vocatur aversio . sed cum nullum detur bonum cujus privatio malum non sit , nec ullum malum , cujus privatio non sit bonum ; et cum quaerendo , exempli gratiâ , divitias , necessariò fugiatur paupertas , ac fugiendo morb●s , quaeratur sanitas , & sic de aliis ; mihi videtur eundem semper esse motum , qui simul fert ad prosecutionem boni , & ad fugam mali quod ipsi contrarium est . des cartes de passion . animae part . . artic. . we must not shun good things , as christ shunned not his sufferings , act. . . it is an opening and dilatation of the heart upon the appearance of some present good , whence it hath the name of laetitià , as it were a broad and spreading passion . laetitia à mentis latitudin● . to joy in god is to joy , . that there is a god who could hang the earth on nothing , ballance the clouds , make such a glorious world but he ? . that he is such a god , a living god , one that raigns and rules immutably , psal. . . . to joy in the wayes of his communicating himself to us , his word and ordinances , jer. . . ps. . . rom. . . to delight in his sabbaths in his commandments and counsels , psal. . . to rejoyce in those graces wherby we are made conformable to him , when we rejoyce not only in the profession of his name , but in persecution for his truth , act. . . heb. . . rejoice in communion with him , in hope of his appearance . it is a passion whereby the appetite doth abhor with perturbation evil present , whether so in deed or in apprehension . par. on rom. terror of conscience apprehends wrath , fury , vengeance & damnation , and is thereby perplexed for a time . contrition looks chiefly to a ●ault , and a contrite person is troubled , because he hath deserved damnation . terrours of conscience drive men ( in whom there is no contrition ) to vain & idle helps , sports , company , and leave a man desperate . contrition is joyned alwayes with an humble boldnesse to live to the mercy of god in christ. see mark . . & luk. . ● . int●eamur quemadmodum ubi deum dixit nolle sacrificium , ibi deum ostendit velle sacrificium . non vult ergo sacrificium trucidati pecoris , sed vult sacrificium contriti cordis . aug. de civ . dei , lib. . c. . meditate what mourning and sorrow sin hath cost thy saviour often remember and reade over the evils that thy soul is guilty of . hope , trust and confidence are all one . spei objectum est bonum futurum , arduum , possibile adipisci , saith aquinas . we may and must hope , . in regard of our selves , for all good things both spiritual and temporal , both for this and a better life : as . for salvation and remission of sins . . for maintenance in this world , and all other needful comforts . . deliverance out of crosses so far as shall be good for us . . in regard of others , we must hope for the welfare of the church , and the ruine of the enemies therof . * act. . , . ephes. . . heb. . . col. . ● . iuvenes multum habent de futuro & parum de praeterito , & ideo quia memoria est praeteriti , spes autem futuri , parum habent de memoria , sed mul●um vivunt in spe . aquin. a , ae quaest. . art. . the covenant is rather the ground then the object of hope . falsum non potest subesse fidei . it closeth with the good things the gospel holds out , and in the way that it holds them out . it is compared to an anchor , and an helmet , ephes. . . compared with thess. . . rom. . . objectum timoris est malum futurum dissicile , cui resisti non potest . aquinas a , ae . quaest. . art. . vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à militia sumpta est , propriéque dicitur , cùm quis se in fugam conjicit . est enim à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod est fugere timor appellatur , quia propriè sit expectatio ●orum censurae , qui in dignitate sunt constituti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 censero . plus autem est timere aut metuere , quàm vereri : unde illud : malo vereri , quàm timeri me à meis . metus est dolor quidam , ac perturbatio , ex opinione impendentis mali , quod vel perniciem , vel molestiam afferre possit . arist. vos . instit . orat . l. . c. sect. . & . ioseph feared to sin against god. obadiah feared the lord greatly . see dr gouge on eph. . ● . mr wheatley on noahs example . there is a natural distance between him and us , he being the creator we the creature , dust and ashes . . a moral distance , he is infinitely pure , we unholy and sinful . * this fear was a stain in the face of all melancthons excellencies , nemo modestior quidem sed nemo timidior , saith zanchy of him , in an epistle to bulling . pessimus in dubiis augur timor metus pessimus tyrannas . there is the passion or affection of anger , which is a good thing , as all natural affections are , & the vice of anger which is sinful and wicked . it is the offence of the will upon the apprehensiō of an injury done to it . ira & iracundia differunt , ut iratus , & iracundus . ira de causa est , iracundia de vitio multum irascentis , donatus . adel . act. . sc. . romani non habent vocabula quibus irae gradus distinguant . nisi quod gravior ira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur furor . vos . instit orat . l. . ● . . sect. . ca●sa ob quam alii irascimur , est contemptus , five negligentia vos . rh●t . l. . c. . the object of it is our corrupt self , any injury offered to our name , ease . there is a disorder of anger in regard of the motive . four kinds of things should not provoke anger in a man . needful duties which god hath enjoyned unto a man , so nebuchadnezzar was angry with the three children for not worshipping the images which he set up , and iudas with the woman for anointing christs feet . . things lawful and indifferent , which neither god nor man forbid , but are left to my choice and liberty , ought not to be a motive to anger , as eliah was angry with david for enquiring about the reward which should be given to him that did kill goliah , he might do it the better to whet his own courage and the courage of others . . natural imperfections are not to move anger but pity , as to be angry with one because he stammers , because he speaks over-fast , is slow of wit , dull of capacity . lastly , sins of meer infirmity and frailty , gal. . . so the anger of paul and barnabas one against the other in the case of taking mark with them to visit the churches , was sinful . the well ordering of this passion . sanctified anger is zeal , and sanctified restraint of anger is meekness and forbearing , a meek spirit is a thing much set by of god. passio appetitus sensitivi in tantum est bona , in quantum ratione regulatur . si autem ordinem rationis excludat , est mala . ordo autem rationis in ira potest attendi , quantum ad duo . primò quidem , quantum ad appetibile in quod tendit , quod est vindicta . alio modo attenditur ordo rationis circa iram , quantum ad modum irascendi : ut scilicet motus irae non immoderatè senescat , nec interius , nec exterius . aquin. a , ae , quaest. . art. . vide art. . love god and hate sin . it may be f●lt working when a man approacheth a prince or some eminent superiour , he finds a kind of motion carrying him to give all due respect to him . it seemeth to stand in the joynt-working of love , fear , desire , love towards the person or thing , fear to offend , lose or abuse the person or thing , desire to win it , and to be the better for it . see elton on col. . . and mr wards coal from the altar . it is a desire of food for the preservation of the individuum , and of generation for the maintaining of the kinde . phil. . , . the work of gods grace in sanctifying the body . psal. . . & . . iames. when the apostle giveth up the anatomy of a natural man in all the members of the body , he stayeth longest on the organs of speech . rom. . , . capel of tentat . part . . cap. . sect. . the members are become fit and ready for good . ps. . the eye and ear are helps also to the soul. job . . mary magdalen wipes our saviours feet with those locks of hers which before she had been so proud of and inveigled others with . the body which heretofore hath burned with lusts , is now ready to burn at the stake for christ thess. . . * the queen of sheba gave precious things to salomon . gift is a transferring of right from one to another by free will. quo minus viae restat , eo plus viatici quaerit . see dr prid. on pet. . . elton on col. . . that properly is said to be humble which is even with the ground . humility is well called by one a friendly enemy to ones self . humilitas est animi demissio orta ex vera status & conditionis suae agnitione . cameron praelect . in mat. . . plutarch . psal. . i am a worm and no man. peccator omnium notarum cum sim. tert. before honour humility . there is a double lowlinesse of mind , the one a moral vertue found in some natural men , whereby they do out of their own discretion & observation of their own defects account themselves very imperfect , insufficient and unworthy of any thing , this was in saul , he is said to have been little in his own eyes , sam. . , , . that is , meanly conceited of himself , as of a man insufficient for the weighty imploiment of a kingdom . the other a christian vertue , whereby men perceive their vilenes in respect of sin , and their baseness in comparison with god. multi humiliantur nec sunt humiles . bern. a man may be much humbled by crosses and miseries , yet not truly humble . the soul apprehends it self empty of all good , rom. . and full of all evil , rom. . unworthy of the least favor , the meanest service , to come into gods presence . the consideration of our natural littlenesse , that we are indeed little , our bodies but a handfull of earth , not three yards long , and of little continuance , our souls but little things , as being included for being and working within the narrow compasse of the body , we understand , know , remember not the thousandth part of things which are to be understood , known and remembred , jer. . . cannot do the thousandth part of things which are to be done , will breed that natural lowlinesse which was in saul , but the consideration of our spiritual basenesse in regard of sinne will breed spiritual humility . remota itaque justitia , quid sunt regna , nifi magna latrocinia ? quia & ipsa latrocinia quid sunt , nisi parva regna ? aug. de civit . dei l. . c. . eleganter & veraciter alexandro illi magno quidam comprehensus pirata respondit ; nam quum idem rex hominem interrogasset , quid ei videretur , ut mare haberet infestum ? ille libera contumacia , quid tibi , inquit , ut orbem terrarum ? sed quia id ego exiguo navigio facio latro vocor : quia tu magna classe , imperator . id. ibid. * true peace-maker . see more there p. , , . and weems his christ. synagog . p. . fiat justitia & pereat mundus . ferunt imperatorem maximilianum quotiescunquc praetcriret locum supplicii publici , aperto capite cum salutasse his verbis , salve sancta justitia . luth. in gen. * comparing him to a thresher , for in those dayes the greater grain had a wheel turned over it to pres●e it out of the husk , that being the manner of their threshing , it is as if he had said in our phrase , he thresheth the wicked . he shews not due hatred against the sin , nor due zeal to gods glory . see mr hilders . on psal. ● . . lect. . to lect. . concerning the several acceptions of the word wisdom . see d. prideaux on luk. . . job . . prov. . , . & . . & . . eccles. . . david was commended to saul for being a wise man. ephes. . . by wisdome he means in speculatives , and prudence , that is , in practicals . it hath two parts , a right understanding , and an aptnesse to use understanding . a man knows nothing to speak of , and of what he knows most he knows but the bark and outside , the inside and the most excellent things he knows not nor can know , so that there are a world of secrets in a little grasse , a worm , which all the deepest philosophers on earth cannot search into . wisdome is meek , quiet , gentle . wisdome is an ability to see and attain welfare and happinesse , an angry man cannot be happy , because he cannot be quiet , therefore neither can he be wise . christ the wisest of men was the meekest also . it is also humble , lowly , well acquainted with its own manifold defects . a sool is wiser in his own eyes then seven men that can render a reason . aristotle and the schools say sapientia est altissimas causa contemplari . the foolish sinner is carried in all things , as if there were no god , no heaven , god is not in all his thoughts . prudence is recta ratio agibilium , it is practical and applies generals to particulars . the schools make this difference between wisdome and prudence , the one is in contemplation , the other in ordering of that contemplation to practice . the godly man doth not only know things but doth them . cor. . . joh. . . job . ult . pro. . , . prov. . . see jer. . , . see par. on rom. . . mercy is either moral or christian , there is a natural mercifulnesse found in heathens , when out of natural motives and inclination they are ready to succour the miserable . christian , when out of a christian inclination men are ready to help such . the one flows from faith and love to god , the other not , the one looks to spiritual miseries , the other only to temporal , the one is ready to shew it self to enemies , the other not , the one aimeth at god and intendeth to please him , the other at credit , or at best at pleasing it self . the alms which she gave in three quarters of a year in distribution , is summed to the number of fourteen or fifteen thousand pounds . foxes book of mart. vol. . p. . see cor. . , . m. fenner of the affect . m. stock in his funeral sermon of him . m. hughes in his preface to the embalming of dead saints . iohn the patriarch of constantinople , was called the almner , eleemosynarius , because he had a great revenew , but laid it out all on the poor , and at years end would say , i have nothing left me but my lord iesus christ. mat. . . isa. . . prov. . . alms in the greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy or compassion , because it is a gift given to the poor out of commiseration or pity , whence the french aulmos●e . est opus quo datur aliquid in . digenti ex misericordia . bellarm. lib. . de bon . oper . de eleemos . cap. . in the hebrew and syriack it is called , righteousnesse or iustice , as if it were by right due to the poor , prov. . . alms and relief of poor people being a work of charity , is accounted in law divine service , for what herein is done to the poor for gods sake , is done to god himself . sr ed. cook on lit. vide aquin. a , ae . q. . art. , , , , , , , , , . mr lapthorn hath written a good treatise of spiritual alms , and mr whately of corporal , called the poor mans advocate , set forth by me in his life time . eleemosynae spirituales praeeminent triplici ratione . primò quidem quia id quod exhibetur nobilius est , scilicet donum spirituale quod praeeminet corporali . secundò , ratione ejus , cui subvenitur , quia spiritus nobilior est corpore . tertiò , quantum ad ipsos actus , quibus subvenitur proximo : quia spirit●● ▪ les actus sunt nobiliores corporalibus qui sunt quodammodo serviles . aquin. a , ae q. . art . a , ae quaest. . art. . qui proprietatem & dominium non habent , ut uxores quae sunt in potestate virorum , filii qui sunt in potestate parentum , servi qui sunt in potestate domi●●um . non debent , nec possunt eleemosynas facere , nisi vel in extrema pauperum necessitate , vel ex consensu tacito , vel expresso s●periorum . bellarm. lib. . de bonis operibus , c. . we should labour to be rich in grace seeing other riches are so vain . see eccles. . . to the end . . these are the true riches , luk. . . other riches are deceiving . . these are our own riches , luk. . ● . . unsearchable riches , ephes. . . . spiritual riches , matth. . . . heavenly riches , matth. . . cor. . . . eternal , luk. . . we should strive to be rich , . in knowledge , cor. . . . in faith , jam. . . but especially in mercy , otherwise we cannot make it appear either to our selves or others , that we are rich in faith , jam. . . proinde verum sacrificium est omne opus quod agitur , ut sancta societate inhaereamus deo , relatum scilicet ad illum finem boni , quo veraciter beati esse possimus . undo & ipsa misericordia , qua bomini subvenitur , si propter deum non fit , non est sacrificium . etsi enim ab homine sit vel offertur , tamen sacrificium res divina est : ita ut hoc quoque vocabulo id latini veteres appellaverint aug. le civ . dei l. . c . hic divitiarum maximus ac verissimus fructus est , non uti opibus ad propriam unius voluptatem , sed admultorum salutem ; non ad praesentem suum fructum , sed ad justitiam , quae sola non interit . tenendum est igitur omnino , ut ab officio misericordiae spes recipiendi absit omnino . hujus enim operis , & officii merces à deo est expetenda solo : nam si ab homine expectes , jam non humanitas erit illa , sed benefici● foeneratio ; nec potest videri benè meruisse , qui quod fecit , non alteri , sed sibi praestat ; & tamen res eo redit , ut quod alteri quisque praestiterit , nihil ab eo commodi sperans , verè sibi praestet ; quia mercedem capiet à deo. lactant. de vero cultu , lib. . vide plura ibid. to good men we must do good , because they do deserve it : to strangers , because they may deserve it , and do stand in need of it ; to all men , because god deserves it at our hands for them : to our friends , because we owe it them : and to our enemies to heap coals of fire upon their heads : the coals of charity to thaw and soften their hardnesse , if it may be , and at which we must aim : or else the coals of anger from god for their unplacablenesse towards us . robinsons essayes , cap. . see d. gouge● whole armour , pag. . and so forward . doctor taylors parable of the sower , pag. . m. manton on jam. . . it is a holy disposition , whereby the heart looking at gods will in the disposing of all , things , doth sustain any adversity for the lords sake , job . . virtus aut cerni non potest , nisi habeat vitia contraria , aut non est perfecta , nisi exerceatur adversis , hanc enim deus bonorum ac malorum voluit esse distantiam , ut qualitatem boni ex malo sci●mus , item mali ex bono , nec alterius ratio intelligi , sublato altero potest . deus ergo non exclusit malum ; ut ratio virtutis constare posset . quomodo enim patientia vim suam , nomenque retineret , si nihil esset quod pati cogeremur ? quomodo laudem mercretur devota deo suo fides ; nisi esset aliquis , qui à deo vellet avertere lactantius lib. . de iustitia . we suffer with christ , . when the cause is christs for which we suffer . . when the graces are christs by which we suffer . we have cause of patience , . if we look upon our selves as creatures . . as sinners , lam. . , . non tam miseri qaam mali . . as christians , col. . . defendenda religio est nam occidendo , sed moriendo , non saevitia sed patientia ; non scelere , sed fide . lactantius lib. . de iustitia . act. . . hab. . . cum videat vulgus dilacerari homines variis tormentorum generibus , & inter satigatos carmsices invictam tenere patientiam ; existimant , id quod res est , nec confensum tam maltorum , nec perseverantiam morientium vanam esse ; nec ipsam patientiam sine deo cruciatus tantos posse superare , latrones & robusti corporis viri ejusmodi lacerationes perferre nequeant . exclamant & gemitus edunt , vincuntur enim dolore ; quia deest illis inspirata patientia . lactant. de iustitia l. . vide plura ibid. pax itaque corporis , est ordinata temperatura partium . pax animae irrationalis , ordinata requies appetitionum . pax animae rationalis ordinata cognitionis actionisque consensio pax corporis & animae ordinata vita & salus animantis . pax hominis mortalis , est dei immortalis ordinata in fide sub aeterna lege obedientia . pax hominum , ordinata concordia . pax domus , ordinata imperandi atque obediendi concordia cohabitantium . pax civitatis , ordinata imperandi atque obediendi concordia civium . pax coelestis civitatis , ordinatissima & concordissima societas ●ruendi deo , & invicem in deo. pax omnium rerum , tranquillitas ordinis . august de civit . dei lib. . cap. . vide thes. theol. salmur . part . . de perseverantia fidei . the sure mercies of david , isa. . . * quae promissi● non potest esse conditio nata ut quidam excipiunt , quia cond●tio esset nugatoria , quasi diceret dabo ut non recedatis , si non recedatis , ut perseveretis , si perseveretis . rivet . disp. . de persev . sanct . vide croc. in aug. confes . quaest. . c. . cor. . . phil. . . we must deny our own natural wisdome in the things of god. prov. . . christianity is a school & sect of men that deny themselvs on religious reason see luk. . , , . we should not only look to the setling of our particular assurance , but also cast up our reckoning what religion may cost us , matth. . . psal. . . rom. . . . & . cor. . . he denied himself for us in the joyes of heaven , and in the glory of his father . see m. hilders . on ps. . lect. . m. ball of the cov. ch . . d. gouge on ephes. . . one is said to please one when the chief cause which swayes him to a thing is the consideration of his will made known unto him that he would have it so . it respects three several things , . in reference to the act of any grace , it implies truth opposite to hypocrisie , prayer which proceeds not out of feigned lips , truth in the inward parts , heb. . . repentance , faith , love must be unfeigned . . in reference to the object , it takes it entirely , thorowly , without reservation , loves god , all in god , his holinesse as well as his mercy , hates all sinne , and all in sinne , psal. . . & . . . . . in respect of the motive or end , singlenesse , onenesse of heart , isa. . . jam. . the comfort of all the scriptures , right to all the creatures , benefit of all the ordinances belongeth to the upright , m. harris the same boldnesse that innocency gives us before men , sincerity will give us at the judgement of god. * he is the same at all times , when goodnesse is persecuted he is good , when evil is in credit he is against it , in all companies & places he is the same , in secret and publick , because god is alwayes present and the same , and so apprehended by the true hearted . notes for div a -e revel . . . see mr bridges sermon entituled , a vindication of ordinances on deut. . . d hill on eph. . . p. , . m. manton on jam. . . pag. , . m. symonds christian plea at the end of sight & faith . the familists talk of living in god and upon god immediately , they call ordinances by way of scorn forms , they are so if they be rested in , but otherwise they are means of serving , pleasing and obeying god. m. laurence his vindication of the scriptures and christian ordinances . see his plea for the use of gospel-ordinances . in my first book i have spoken of reading and meditating in the word . see isa. . . prov. . . nehem. . we must hear the word with faith , heb. . . that brings every truth to the soul with divine authority , thes. . . heb. . . and causeth the soul thence to receive it with assurance , thess. . . and to submit to it . see job . ult . luk. . , obedient hearing is made a sign of grace , john . ●● . see joh. . . a song or psalm is a composition of words in strict numbers fit to be uttered in a tunable voice , or with an instrument , david made many of these . the word psalme is usually limited to signifie a holy song . fuisse in usua apud christianos ab ipso exordio nascentis e●clefiae , ut in conventibus ecclesiasticis psalmodia primum locum haberet , cognosci potest ex loco illo apostoli cor. . . item ex tertulliano in libro de velandis virginibus extremo . bellarm. de bonis operibus , lib. . cap. . that singing of psalmes is a duty of the gospel , see mr cotton of singing of psalmes , cap. . and m. manton on jam. . . and m. fords , singing of psalms a christian duty . all the while the burnt-offering was in offering they bestowed themselves in singing ▪ and gladnesse , as we sing a psalm in the celebration of our sacrament , warrantably by this . mr hildersam heron. singing of hymns is by some counted an ordinance , that is , any person of the congregation exercising their own gifts , should bring an hymne and sing it in the congregation , all the rest being silent and giving audience . m. edw. see dr willet on exod. . pag. . see chron. . , . & . , . baptisteria multae ecclesiae retinent , quaedam tollunt ; organis p●eumaticis quaedam utuntur aliae non utuntur . nullae , quod sciam , ut antichristianas ceremonias damnant . crocius in august . confes. quaest. . cap. . hinc fracta illa musica , quae intelligentiam excludit , abesse debet à sacris exercitiis pictatis , saltem quae cum aliis habemus . ames . medul . theol. l. . c. . hujusmodi musica instrumenta magis animum movent ad delectationem , quam per ea formetur interius bona dispositio . in veteri autem testamento usus erat talium instrumentorum , tum quia populus erat magis durus & carnalis . unde erat per hujusmodi instrumenta provocandus : sicut & per promissiones terrenas : tum etiam quia hujusmodi instrumenta corporalia aliquid figurabant . aquin. a , ae . q . art. . ad tum . musicae organicae aec instrumentalis usus ita est permissus , ac privatim inter christianos indifferens , ut multo satius sit publicè ●● eo abstinere , quam eam introducere aut continuare , quia majus subest periculum quam aedificatio . rivet . in cathol . orthodox . talis debet esse cantus qui intelligentiam verborum non impediat , sed potius juvet . proinde quo modo probari potest illa fracta , clamosa & fragesa musica in templis , qua ita canitur , ut nihil penitus intelligas aut percipias , praet●r harmoniam musicam . zanchius in ephes. . . minimè omnium tolerabitur in ecclesia musica instrumentalis , & organa illa musica confragosa quae varium vocum garritum efficiunt & templa lituis , tubis & ●is●ulis personare faciunt . quorum ditalianum pontificem primum auctorem fuisse platina affirmat . zepperus . in polit. eccles. mr ball in his catechism , and in his first chapter of the trial of the grounds of separation . * mr. wheatley on the second command . true christian prayer is a right opening of the desire of the heart to god. d. goug . whole armor . it is an acting and moving of the soul of man toward god , that we may affect him with his own praises , or the merciful consideration of our suites . oratio est voluntatis nostrae religiosa repraesentatio coram deo , ut ill● deus quasi afficiatur . ames . medul . theol. l. . c. . because religious speech is the chief speech which we can use , therefore as preaching is called sermo , so prayer is of the latines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called oratio . b. down . of prayer , ch . . prayer is called a religious expressing of the will : . religious , because it proceeds from religious vertues , faith , hope and love to god. . because it is to be offered to god only . . of the will , the regenerate part of it . one saith , prayer is an expression of the desires of the regenerate part , revel . . . by this argument the fathers prove that christ is god , and that the holy ghost is god , because he is prayed to . see d. gouges whole armor , part . . salmeron saith , it is more pious to pray to god and the saints together then to god only . aquinas a , ae . quaest. . art. . thus distinguisheth , oratio porrigitur alicui dupliciter ; uno modo quasi per ipsum implenda , alio modo sicut per ipsum impetranda . in the first way we must pray to god only , in the second ( saith he ) we may pray to the saints and angels . a sancta trinitate petimus ut nostri misereatur ; ab aliis autem sanctis quibuscunque , petimus ut orent pro nobis . aquin. ubi supra . see down on john . . and b. daven . determinat . of . question , ch . . that god alone is to be called upon , and ch . . that we ought not to invocate any creature . vide mornay . de s●r● eucharistia , l. . c. . , . the church knew not what praying to saints meant four hundred years after the death of our saviour christ : there cannot be found one word in all the ancient writers but what makes for the condemning of those that prayed to saints , therein imitating the example of the paynims towards their gods . phil. mornay of the church , c. . sacrifices are to be offered to god alone , exod. . . invocation whether by prayer or by thanksgiving is a sacrifice more excellent then all other , psal. . . , , . heb. . . he that is mediator must be worshipped , because he is god , christ god-man is the object of divine adoration ; but whether he be to be worshipped , because he is mediator , or under this formal consideration of mediator . see m. gillesp. aarons rod bloss . l. . c. . p. . against it . vide ames . assert . theol. de adoratione christi . vide voetii theses , & hornbeck . apparatum ad controversias socinianas , p. , , , , &c. christus vel ut deus , vel ut mediator consideratur . sicut deus , dirigimus precet nostras ad cum . adoramus enim deum patrem , filium & spiritum sanctum ; sic ut mediator p●eces nostras facimus per & propter christum . stres . in act. . . lipsius when he was a dying , thus prayes , o mater dei , ad●is famulo tuo cum tota aeternitate decerta●ti , & non me deseras in hac hora , à qua pendet animae meae salus aeterna . drexel . de aeternitate considerat . sect. . tim. . . to call upon god in the name of christ imports two things , . to desire that for christs sake we may be heard . . to believe that for christs sake we shall be heard . b. down . of prayer , cap. . it imports , . that we look up to christ as obtaining this priviledge that we may ask . . that the things we ask have been purchased by him . . to ask in his strength . . that he intercedes now in heaven for us . * god hath set special bounds , . to our faith , he teacheth us what to believe . . to our actions , he teacheth us what to do . . to our prayers , he teacheth us what to desire . the matter of prayer in general must be things lawful and good . d. go●ges whole armour , part . . the properties of prayer . i must pray , . with understanding , cor. . . . give up all the faculties of the soul in it , chron. . . . there must be breathings of the spirit of god , rom. . . . come with a holy freedom with the spirit of adoption . see exod. . . & . , . king. . . psal. . . mat. . . to . heb. . . cor. . . see these parables , luk. . ch & ● . ch . to this purpose . qui timide r●gat negare docet . * psal. . . sam. . . this was shadowed out in the levitical incense , and the whole burnt-offerings which could not be offered without fire , nor might with any but that which came from heaven ; the fervency of gods own spirit in us . the efficacy of prayer lies in the fervency of the affections , and the arguments of faith drawn from the promises of god or relations of christ. a fervent prayer consists in three things , . when we lay out much of our spirits and hearts in prayer . . when it is performed with a great deal of delight . . when it is continued in . be sensible of your own unworthinesse . john . * see b. down of prayer , c. . king. . . men neglect prayer , . out of atheism . . hypocrisie , job . . . carnal delight , tim. . . . for want of peace or spiritual strength . cajetane saith , for prayer to any but god we have no warrant in all the scripture . vide riveti grot. discus . dalys . sect. . the papists acknowledge invocation of saints not used in the old testament , and give us reason for it , because the souls of the patriarks were not then in heaven , and so not to be invocated ; yet do they alledge very many places for it out of the old testament to make a shew of scripture . so for the new testament , they acknowledge invocation of saints departed was not commanded or taught by the apostles , or in their time ; yea and give us reasons why it was not published at first , because it had been unseasonable and dangerous for jew and gentile at first to have heard it , lest they might think the christians set forth and worshipped many gods ; or that the apostles were ambitious of having such honour done them after their death . yet they bring many places of the new testament for a seeming proof of it . d. ferns divis. between the engl. and rom. ch. upon the reform . sect. . patriarchae in veteri testamento non dum era●t beati , ideo nihil de hac re habetur expressum , salmer . comment . in tim. . disp . . * it can not be proved that any of the fathers for three hundred years after christ , did make their prayers to any but only to god by jesus christ. but in them of later time , there is some mention of praying unto them . but where is either commandment , example or allowance of such prayers out of the scriptures . dr fulk on the rhem. test. pet. . . heb. . . orate pro nobis . insaniunt haeretici dum clamitant injuriam nos facere christo mediatori , quoties vicissim paulum & c●●●ros sanctos rogamus , dicentes , orate pro nobis . estius ad locum . vide estium ad rom. . . ad thess. . . ● cor. . . & ad ephes. . . ad heb. . . the protestants confesse an honouring of the saints in divers respects , as . giving thanks to god for his graces multiplied upon them . . the honourable commemoration of their faith and vertues . . a desire and profession of imitating their godly examples . . that the holy saints ●ow triumphing in heaven do pray for the state of the militant church at the least in their general supplications . but we deny that saints departed may be invocated or properly prayed unto . b. mortons appeal , lib. . cap. . sect. . si invoceutur vivi à viventibus , multo ( inferunt ) consultius invocentur sancti defuncti , cum majori flagrent charitate , & f●licioris sint ad auxiliandum conditionis . atque hoc argumentum ( addit bellarminus ) adversarii nunquam solvere potue●●nt , sed bellarminus ipse illud solvit . praefatur enim cardinalis nos legere in utroque testamento viventes à viventibus in●●catos . at defunctos esse invocatos aut invocandos à viventibus , in neutro testamento legimus , & nonne haec sufficiens solutio ? hoc facimus quia legimus , illud non facimus quia non legimus . d. prid lect. de sanctorum invocatione . bellarminus ●●riens inter virginem matrem & filium divisibilem dimidiat animam . id. ibid. vide plura ibid. the great end of all our requests should not be our own interest and concernment , but gods glory , psal. . . reasons . . else they will not be successefull . . because otherwise our prayers are not prayers , the end shews the quality of the action . we must not only serve god but seek him . how to know that gods glory is the great end of our requests . . by the working of our thoughts , the heart worketh upon the end . . by the manner of praying , we must pray absolutely for gods glory , and submit to his will for other things , john . , . . by the dispo sition of our hearts when our prayers are accomplished . god hath appointed prayer for other ends also . . to be a profession of our dependance upon him , that we might daily acknowledge gods right and property in all we possesse , we thereby disclaim merit in the highest mercy , pardon of sin , jer. . , . we professe our dependance for common mercies when we ask our daily bread . . to nourish communion and familiarity between god and us , job . . isa. . . . to keep the heart in a holy frame , pet. . . . to quicken our affections to good things . . to be a means of comfort and spiritual refreshing , job . phil. . . si orationem dominicam nullis aliis cogitationibus incidentibus pronunciare noveris , tum eximium magistrum te esse judicabo . luther . in joan. . triplex est attene●o quae orationi vocali potest adhiberi : una quidem , qua attenditur ad ver ba , ne aliquis in eis erret : secunda qua attenditur ad sensum verborum : tertia qua attenditur ad finem orationis , scilicet deum , & ad rem qua oratur , quae quidem est maximè necessaria . aquin. a , ae qu. . art. evagatio montis quae fit praeter propofitum , orationis fructum non tollit . id. ib. praier is one of the noblest exercises of christian religion ; or rather that duty in which all graces are concentred . d. taylor on rom. . there is no duty hath more commands and promises to it , and threatnings against those that omit it ; there is no one duty honours god more , and is more honoured by him then prayer ; there is no one duty that a christian hath more need of , no one duty that hath been more practised then this . god hath made many promises to praier ; . general , that he will hear and answer us , isa. . . john . . . particular : ● . deliverance from any trouble and affliction , psal. . . o● strength and patience to bear it , jam. . . whatsoever spiritual grace we stand in need of , luke . . . inward joy and peace of conscience . job . . john . . hildersam on psalme . . a saint of god had rather go without the mercy that he begs by praier , then have a mercy without praier . see promises , . to prayer in general . . to the several parts of praier . clarks holy incense , p. . to . gen. . , some say , that praier commandeth god , isa. . . deo sacrificium , diabolo flagellum , homini subsidium . aug. prepare for prayer , . by getting powerful apprehensions of the glory of god before whom you go . . by getting your hearts sensible of what you pray for , as pardon of sin , power against it , assurance of his love . . get your hearts separated from the world , and all things here below . m. burr . of gospel-wor ▪ isa. . . every morning and evening the sacrifice , exod. . . and incense , exod. . , . were to be offered up unto the lord. these were ceremonial laws , but there is a moral equity of them which is perpetual , and these laws concerned the people as well as the priests , as appeareth , luke . . hilders . a readinesse to pray earnestly to god for good things , and the same improved accordingly , is a kinde of pawn from heaven to him that hath it , that he shall receive the good things praied for . robins . ess. obser. . iames the brother of our lord by oft kneeling his knees were benummed and hardened like the knees of a camel. fox . see d. gouges whole armour , part . . treat . . isa. . . ephes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to hunting dogs which will not cease following the game till they have got it . it was a prophane speech of that atheistical wretch , that told god , he was no common beggar , he never troubled him before with praier , and if he would hear him that time he would never trouble him again . if we persevere not , either god will not give us what we pray for , or if he do we shall have it as a curse , because it is not the fruit of praier . four things will drive the saints to god. . the remainders of sin . . the defect of graces . . the devils temptations . . outward affliction . matth. . to be weary of praier is to sin contra medicinam unicā , & contra misericordiam maximam . mr hildersam on psal. . . dr gouges whole armour . treat . ▪ part. . petitio duplex est secundum rationem objecti vel rei quae petitur : est enim vel apprecatio , vel deprecatio . apprecatio est petitio de rebus bonis communicandis . deprecatio est petitio de rebus malis amovendis . ames . medul . th. lib. . c. . temporalia licet desiderare : non quidem principaliter , ut in eis sinem constituamus , sed sicut quaedam adminicula quibus adjuvamur ad tendendum in beatitudinem : in quantum scilicet per ea vita corporalis sustentatur : & in quantum nobis organicè deserviunt ad actus virtutum . aquin. a , ae . q. . art. . see king. . . and so in other verses there , of sa●●mons prayer , chron. . ● gen. . . domine hi● urc , hic s●ca & ●● ae●ernum parce . aug. 〈…〉 thess. . . rom. . . vide rainold . de lib. apoc. praelect . . orate pro anima d. tayl. epist. dedicat. to the rule and exercises of holy dying . the faithfull sometimes in their mourning proceed to expostulations which are vehement interrogations expressed from them by their grief , whereby they do expostulate with the lord concerning the greatnesse or continuance of their afflictions , as moses , exod. . . josh. . , , , . the church afflicted , lam. . . and our saviour , matth. . . but we are to take heed that it be a holy fruit of a lively faith , least it proceed from want of patience , and degenerate to murmuring against god. b. down . christian exercise of fasting . see psal. . , , . mat. . . it was not so much votum as vaticinium . d. hackwell on judg. . . see d. gouges whole armour , part . . p. , . vide balduinum de cas . ●nsc . lib. . cap. . . we may wish them temporal evil , that so they may be converted , fill them with shame , put them in fear . psal. . , . as in confessing of sin we should chiefly ●eep over the attribute which in committing sin we have chiefly wronged . so in confession of mercy we should magnifie that attribute chiefly which god in giving that mercy hath honoured . see d. gouges whole armour , part . . treat . . god is to be praised , isa. . . pet. . . he is fearful in praises , thou that inheritest the praises of israel , psal. . . in another psalme , praise waiteth for thee , and in another , he is greatly to be praised above all gods . see psal. . . & . , . nehem. . . david earnestly cals upon all creatures to praise god , in psal. . heavens , earth , sea , angels , men , beasts , birds , fishes , trees , all things , because in and from all we are to fetch matter of praising him . it is the constant exercise of the blessed saints and angels in heaven . love is the grace of heaven , and praise the duty of heaven . * thanksgiving doth continue , increase , and sweeten and sanctifie benefits . as the husbandman will continue to manure that ground which fails not to yeeld him a harvest ; so the lord will continue to bestow blessings on them that are thankful to him for them , yea he will add● new mercies to the old , and give more and more , greater and greater still , increasing his bounty as they increase their thanksgiving for what they have received . it sweetens the mercies , causeth them to be more delightful and comfortable , in that it causeth the s●ul to taste gods goodnesse in them , by which a man receives more comfort from these terrene things , then a beast . lastly , these benefits are sanctified to us thereby , made holy in the use , so that we have gods allowance to use them , and shall be bettered by them . it is a comfortable and pleasant duty , we again enjoy the sweetnesse of those benefits which we give thanks for , to be telling and thinking of the good i have received , and of the excellencies of him from whom i have received it : and most needful , because it is so often , earnestly required , and in regard of the great danger which follows if we do it not . * the papists joyn god and the saints together , they say , praise to god and the virgin mary . omnibus propemodum libris gregorii de valentia subjecta est haec clausula , quasi succentivum carmen , laus deo & beatissimae virgini , & iesu christo. et sic saepe baronius claudit tomos annalium ; censent enim matrem filio debere praeponi . an poterit in tota italia dari templum christo consecratum quod sit tam multis donariis opulentum , & quod tanta devotione frequentetur , quam templum mari● lauretanae ? nec puduit baronium sic claudere secundum volumen annalium , ut mariae solius intercessioni acceptum referat successum laboris sui & omnia bona quae à deo accepit , nulla facta christi mentione . molinaei hyperaspistes , l ▪ . c. . sam. . . vide aquin. a ae . q. . art . ● vide robins . apol. brownist . cap. . et ames . de consc . l. . c. . quaest. . & perkin sum lib. . de cas . consc . c. . q. . there were set forms of confession , of prayer and praising god. see . & . & . psalms . chron. . . & . . constantine the great prescribed a set form of prayer to his souldiers , which is set down in eusebius his fourth book . in origens time there were set forms of prayer used in the church . d. preston . the book of psalms was the jewish liturgy , or the chief part of their vocal service wherewith they worshipped god in the temple , chron. . . see ezra . . mr. mede on matth. . . habent ecclesiae reformatae passim ad bibliorum aut psalteriorum suorum calcem communes suas liturgias & confessiones , quo suam in fide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & in cultu communionem ac unitatem publice contestantur . mares . quaest. theol. quaest. . fuisse liturgias & formulas ordinarias precum in ecclesia primitiva statim à temporibus apostolorum , colligi potest ex iustino martyre & tertulliano , v. s. id. ibid. vide balduinum de cas . consc . l. . c. . cas . vides ecclesiam incoepisse statim ab orbe condito , semperque fuisse celebres ac solennes conventus hominum piorum quos quicunque negligunt & contemnunt , non erunt participes promissionum dei , quae tantum in ecclesia valent & efficaces ' sunt , non extra ecclesiam . quod certè & veteres hebraeorum tenuerunt , hinc dixerunt , qui contemnit solennes ecclesiae coetus , non habebit partem futuri seculi : haec notent sectarii . paul. fag . in gen. . . deus pluris facit preces in ecclesia quam domi factas , non ob locum sed ob considerationem multitudinis fidelium deum communi consensu invocantium . rivet . in cathol . orthod . coimus in coetum & congregationem , ut ad deum quasi man●s facta precationibus ambiamus orantes , h●c vis deo grata est . tertullian . apol. cap. . see b. down . of prayer , ch . . vide balduin . de cas consc . lib. c. . cas . est dogma papistis , ne liceat i● officiis sacris uti , nisi linguis sacratis tribus in titulo ●rucis domini , credunt apostolos sic locutos aliquando , ut nec eorum verba perciperentur nisi ab his , qui munere interpretum fungebantur in ecclesia . persuasum habent , peregrinarum vocum recitatione animos non intelligentium inflammari magis . haec commenta vanissima sunt . quis non riserit baldum , qui docet , judicem posse sententiam ferre hebraicè , graecè , latinè ? quoniam sic in passione domini fuit . aberic . gentil . de ling. mixt . disput. reasons for prayer in a family . there are family-sins and family-wants . see sam. . . families are the foundation of cities and churches , if they be good , congregatiōs , cities will be good . reformation must begin here . reasons for secret praier . what advantages secret and also publick praier have . see robins . essayes . observ. . praier should be clavis diei & sera noctis , the key to open with in the morning , and the bar to shut with in the evening . god is little beholding to him that will not bid him good morrow and good even . we must seek for direction in the morning and protection at night . precari manibus junctis ritus est eorum , qui se demittunt & bumiliaut , quasi ligatis manibus sisterent se captivos coram majestate divina . rivetus . levatio manuum habitus & gestus fuit orantium , exod. . . isa. . . tim. . . psalm . . hac manuum ad deum coelum versus elevations voluerunt orantes indicare , unde expectarem auxilium , fideles autem testari fidem suam , quod accepturi essent à deo necessaria , & se quasi m●ndicos coram deo si stere manum elevantes , ut aliquid acciperent . rivet . in exod. . . ardentius oraturi in genua solent procumbere , ut ipse christus , mat. . . marc. . . luc. . . magi , mat. . . iairus mat. . . haemorrhous● . mar. . . stephanus , act. . . non christianis solum sed & ethnicis hoc usitatum , utrisque signum est humilitatis , verum ethnici ultra quid indig●tant , cum ingenua prosternuntur . misericordiam enim impetraturis in genua putant esse procumbendum ; quod genua sint misericordiae sacrata , ea supplices attingunt . dilherri electa l. . c. . quod ad procubitum in terram attinet , non minus graecis , quam romanis , hebraeis , atque omnibus ferè geutibus commune , cum aut supplicarent , aut se victos alicui traderent . supplicare enim perinde est , atque plicare sub , vel flectere se sub alicujus aspectum , aut genua : quod ij faciunt , qui demisse , ac reverenter precantur . psal. . . isa. . . thren . . . id ' est , procumbent & humum fronte serient , ut se victos , & dedititios ostendant , & eum , cuise dedant , regem , & dominum communi gentium ritu fateantur . martinius de roa . vol. . singular . l. . c. . & . gestus ( in genere ) tales debent esse , ut sanctè exprimant internos animi motus . quia autem in omni oratione requiritur humilitas singularis , idcirco communis gestus solennis orationis , debet esse huic dimissioni consentaneus , qualis est detectio capitis , & maxima ex parte , genuflexio , corporis incurvatio aut erectio . sessio per se non est gestus orandi : quia nullam exprimit reverentiam , neque in scripturis approbatur . ames . cas. consc. lib. . cap. . matth. . . ut decem praecepta veluti pugnus contractus sunt persequendorum & fugiendorum ▪ sic haec oratio compendium est omnium quae à deo comprecanda aut deprecanda sunt . quamobrem ad formam etiam decalogi constructa est haec cratio . sicut enim decalogus duabus tabulis discluditur , sic haec oratio in duas petitionum veluti tabulas distribuitur . quarum tres primae deum ; posteriores tres , nos & proximum respiciunt . sicut igitur & in ordine mandatorum , sic & petitionum ●●cemur majorem rationem corum quae dei sunt habere quam proximi , seu nostrim●t , seu aliorum . cartwr . in harmon . evangel . pagets arrow against the separat . of the brownists , chap. . dr. gouge on the lords praier , and others have the like resemblance , comparing it to the kings standard , that is an exact measure it self , and the rule of other measures . luke . . oractonem dominicam adbibitam suisse plerumque à veteribus pro claus●●● suarum precationum , certius est quam ut multis sit demonstrandum . matth. . . id est , in hunc sensum , non enim praeci●it christus verba recitari , quod nec legimus apostolos fecisse , quanquam id quoque fieri cum fructu potest , sed materiam pre●●● hinc promere . grotius in loc . christus illam orationem docens , non voiuit nobis praescribere formulam verborum constanter observandam : sed exemplar , vel ideam , secundum quam orationes nostras dirigere debemus . hoc inde satis apparet , quod non legamus apostolos illam formulam unquam usurpasse . ames . de consc . l. . c. . evangelistae duo matthaeus & lucas qu●rum neuter non optime & callebat , & exprim● ▪ bat christi ment●m , non eisdem per omnia , verbis , in eadem explicanda , usi sunt . robins . apol. brown. c. . we hold it is lawful to use the same words as our prayer , either with or without such changes as are to be noted in the evangelists recording them . if we precisely follow matthew it is no offence to luke : if we use the words as they are in luke , it is no offence against matthew . if we vary in phrase from both of them , it may be without offence to either : our tenet is , that either the same words , or to the same purpose , may lawfully be used of us . pagets arrow against the separat . of the brownists , chap. . omnino credibile est in graecis codicibus adject● ex matthaeo quae lucas omiserat , cùm non exstet in latinis antiquis illud , qui es in coelis , item fiat voluntas tua ut in coelo ita in terra , quod & grae●i codices quidam omittunt , itemque sed libera nos à malo . grotius . oratio haec quantum substringitur verbis , tantum diffunditur sensibus . tertul. de oratione . quotidiè adhuc orationem hanc dominicam quodammodo sugo , ut infantulus , bibo & mando uti adultus , nec tamen ca satiari possum . atque etiam dulcior & gratior mihi est ipsis psalmis , quibus tamen mirisicè & unicè delector , quos & maximi facio . luther . tom. . oratio dominica caeteris precandi formulis antecellit in quatuor , . autoris dignitas . . biblica a●tiquitas . . artificiosa brevitas . . admirabilis foecunditas . for steri thes. catech. a elt●● and dod , and ball on the lords pray●● . tres partes orationis dominicae , exordium , propositio . epilogus . egardus . b b. doronam . d. go●ges guide to go to god. in petitionibus quae deum recta respiciunt , prima dei gloriam apprecatur : reliquae duae , rationem dei glorificandi indicant . cartw. in har. evang. appellatio ista & pi●tatis & potestatis est . tert●l . de orat . jupiter optimus maximus . cùm deum patrem vocamus , christi nomen praetendimus . calvin . habet oratio dominica rhetoricam suam . nomen ipsum patris pro nobis orat , quia patris est filiis necessaria providere patris est , filiis ignoscere . maldonat . pater quid negabit filiis , qui jam dedit quòd pater est ? see rom. . . * lib. de poenit . cap. . ps. . . mat. . . joh. . . rom. . . see isa. . . psal. . . cor. . . john . . in the third heaven especially god declared his chiefest majesty as in his kingly throne . the heathens have this notion by nature , that god is in heaven , therefore in distresse they lift up their hands and eyes thitherward . some say , that heaven is every where , and every place is heaven ▪ why did christ then ascend ? why was he carried up when he went to heaven ? luke . . if heaven be every where there is no need of ascending to get into heaven . in my fathers house there are many mansiens . vide zanchium de operibus dei part . . l. . c. . q. . matth. . . pet. . , . phil. . , . * some divide the lords praier into seven petitions , so augustine in enchir. and some other ancient writers , luther and the lutherans , and most of the papists . vide aquin. sum . a , ● quaest. . art. . and some of our later divines , but the usual division into six is the most natural , and observed by divers of the ancient fathers , and many modern divines . prov. . . cor. . . gen. . , . the name of god is put for god himself , joel . . deut. . . hereupon the hebrews use to say , his name is himself , and he i● his name . summa est , ut optemus suum haberi deo honorem quo dignus est , ut nunquam de ipso loquantur vel cogitent bomines fine summa veneratione . calvin . instit. lib. . cap. . sanctificare nomen dei , est , sanctum agnoscere , separare ab omni contemptu & prophanatione , praedicare , illustrare & glorificare . finis & scopus hujus petitionis est serium promovendi gloriam dei studium & defiderium . commentarii hujus petitionis sunt psalmus . & oratio christi pro se , pro discipulis & tota ecclesia . egard . medulla s. s. theol. to sanctifie god is to acknowledge him , to look upon him , and honour him as a holy god. to know god in his glory is to glorifie him , to know him in his holinesse is to sanctifie him . god looks at the principle from which all your services flow . sensus hujus petitionis est , ut quaecunque in mundo gerantur ad dei gloriam cedant , & quidem ut pii omnes hoc sponte & studio agant : impiorum verò facta , tametsi ex se gloriae divinae obsunt , tamen omnipotenti dei sapientia ad ipsius gloriam , ipsis autem nolentibus aut non cogitantibus , contorqueantur . car●w . in harmon . evang. triplex regnum christo competit . primò , regnum illud naturale , quo quà deus , in omnes creaturas absolutum habet & exercet imperium . deinde , regum oeconomicum , quo ●●●●m mediator & bellator , seu quâ deus zebaoth , fungitur . tertium est , regnum triumphans , que , officio refignato , i● aternum potietur . primum illud & tertium ipsi est cum patre & spiritu sancto commune : secundum ipsius est proprium . ●●●● autem aliquis haec tria regna , sive triplicem unius , ejusdemque regni exerendi ac exercendi modum vocet , nemini ob voces ●●●● movebimu● . bisterf . contra crellium . lib. . sect. . cap. . regnum essentiale , as god , psal. . , . and ● . . and . . regnum oeconomicum . see about this distinction , master gillespies , aarons rod blossoming , lib. . cap. . in the former grace raigneth , the other is called the kingdom of glory both in respect of the place and persons . col. . . the gospel of the kingdome of god. mark . . matth. . . ephes. . . in earth as it is in heaven , which words are an appendix to the three first petitions , for though it be added to the third which concerneth the doing of gods will , yet the ancient fathers referre it also to the two former . so that we are to pray no lesse , that gods name may be sanctified in earth as it is in heaven , and that his kingdom may b● consummate in earth as it is in heaven then his will be accomplished in earth as it is in heaven . bishop andrews●● ●● the lords prayer . * sam. . . compared with king. . . the will of god as manifested is , ● . the rule of all christs obedience , psa. ● . . of the saints obedience in heaven as in this d petition , and of the saints obedience on earth , rom. . ● . * a double trope , . the place put for them that are therin . . a general is put for a particular , in the same manner , though not in so compleat a measure . panis nomine comprehenditur omne genus alimenti & quicquid praeter ea ad necessariam hujus vitae sustentationem requi ritur , gen. . . prov. . . luc. . . nostrum , hoc est proprium , ille autem noster qui ad nos à bonitate divi●a per legitima media redit : quotidianum tantum vult nos christus petere , quantum quot idie ad necessariam vitae sustentatioum sufficit nobis , qui sumus filii dei & fratres in christo , quousque ? tantum hodiè . egardi medulla s. s. theol. panis ●●mine intelliguntur quaecunque ad hanc vitam spectant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecis propriè significat , quod nobis sustentandis aptum & accommodatum est . ex quo liquet , peti hoc nomine ut quaecunque ad hanc vitam opportuna & idonea sunt , nobis suo quaeque tempore à deo misericordissimo concedantur . cartw. in harm . evang. b. down . dr gouges guide to go to god. john . . * wicked men have a civil right and title to the things of this life , so that men cannot take them from them , not a divine , as gifts of bounty and common favour , not as gifts of the covenant , cor. . , . bread by a synecdoche signifieth not only food ( in which sense it is often used , gen. . . exod. . . ) but also all other commodities of this life , serving either for necessity or christian delight , prov. . . it signifies that portion of temporal things which thou hast assigned as most fit and convenient for us , so beza interprets it , panem cibarium , vel panem nobis sustentandis idoneum , bread fit for meals , or convenient to sustain us . this exposition is the safest , because it is made by the greek writers , and also because it agreeth with the syriack interpretation , da nobis panem necessitatis nostrae . b. downam . see dr gouges guide to go to god. under this title bread are comprised meat and drink ; yea food , raiment , sleep , physick , and other things needful for our bodies , even for preserving or recovering the health and strength of them , and such a competent estate also as is meet for the place wherein god hath set us , for the charge of children and others which he hath committed to us , and for that function and work which he hath appointed for us : together with peace and all manner of prosperity . doctor gouges guide to go to god. oratio verè quotidiana● , quam docuit ipse dominus , unde & dominica nuncupatur , delet quidem quotidiana peccata , cum quotidie dicitur , dimitte nobis debita nostra , quando id quod sequitur non solum dicitur , sed etiam fit , ●icut & nos dimittimus debitoribus nostris . sed quia fiunt peccata , ideo dicitur , non ut ideo fiant , quia dicitur . per hanc enim nobis voluit salvator ostendere , quantumlibet juste in hujus vi●● caligine atque infirmitate vivamus , non nobis deesse peccata pro quibus dimittendis debeamus orare , & cis qui in nos pec●●●● , ut & nobis ignoscatur ignoscere . aug. de civ . dei , l. . c. . forgivenesse of sinne is a free and full discharge of a sinner from guilt and punishment , whereby he is received into favour with god. justification is actus individuus , in reference to ones state wrought simul & semel , it is one continued act from vocation to glorification . * mr lyford on tit. . . though the fins of justified persons be not actually remitted , yet they are virtually and in respect of their state . mr bedfords examination of the chief points of antinomianisme , chap. . see mr burgess of justification , from lecture . to . vide baldunum de cas. consc. lib. . cap. . cas. . matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see . & . v. salvator peccata appellat debita idiotismo linguae syriacae . forsterus miscel. sac. l. . c. . duplex est debitum , . officii , quod quis expraecepto juris tenetur facere ▪ ●ic mutua charitatis offitia sunt debita ; quia lex dei illa pr●cipit , rom. . . . supplicii , quod quis ex sanctione juris tenetur pati , si officium suum neglexerit , ●ic peccata sunt debita , ut in oratione dominica , matth. . . et mor●●terna est debita rom. . . debitum posterius contrahitur ex insoluto priori : ita ut si quis debitum officii plenariè dissolveret , faciendo id quod lex imperat , non teneretur aliquo debito supplicii ad patiendum id quod lex minatur . sanders . de i●ramenti promissorii obligatione , praelect . . sect. . luke . knewstub , lect. on l. . . there is a reason given in this petition more then in any other , because when the soul is once awakened with the apprehension of sinne ; we have more need to have our faith confirmed in this then any other petition . matth. . . not that we or any creature can forgive sins , because no man can satisfie for sinne which is directly against god , and a breach of his righteous law : therefore we can never satisfie gods infinite justice . the meaning therefore is , that we put away malice and all desire of revenge against them that have wronged us . m. dod. induci in tentationem est superari à tentatione , non itaque petimus ut ab omni tentatione simus liberi , sed ne ab ea vincamur . egardi medulla s. s. theol. tentatio sumitur pro periculum & experimentum capere vel fidei , vel patientiae , &c. ut in abrahamo . deinde deus hominem tentat cum hominem in suas cupiditates tradit , aut occasionem peccandi offert , non adigit quempiam , ut hoc faciat , sed cum summa oblectatione quisque peccatum patrat . non facit illud tanquam approbator mali quod fit , sed tanquam justus judex qui gravissime peccantes gravissimis suppliciis iniquitatem coercet . cartw. in harmon . evangel . though satan doth tempt us , yet he cannot prevail over us , but by our selves , john . . so he found nothing in adam , but he yeelded to him . iob stood under greater temptations then adam fell . it s no sin to be tempted of the world and satan ▪ . every sinne is actus proprius , the soul that sinneth it shall die . . actus deordinatus , a declining from that integrity god bestowed on us . we have no power over the world and satan . b. downam . see elio● . dr gouges guide to go to god. the article doth not necessarily imply that the devil onely should be here meant , yet he may be included among other evils . the word is of all genders , and may comprise all evils under it . it is best ( where there is no circumstance of restraint ; as here is none ) to expound the scripture in the largest extent , especially in such a summary as this , where so much matter is comprised under these words . d. gouge . see joh. . ● cor. . . b. down . * vide scult . exercit. evang. l. . c. . these words are not found in the evangelist luke , but in mat. . . they are expressed , and it is sufficient that one evangelist hath recorded them . elton . cartw. on the rhem. test. some say from dan. . . haec verba adjecta sunt ut siduciam nostram firment & stabiliant . quemadmodum ergo pleni fiducia in dei bonitatem & potentiam ●xor●i dicentes : pater noster qui es in coelis : ita tandem finimus dicentes , quia tuum est regnum , potentia & gloria in aeternum . discrimen inter regnum , potentiam & gloriam hominum & dei ; homines habent regnum , potentiam & gloriam , sed . non habent à seipsis sed à deo. . non habent sibi sed deo cujus sunt loco . . habent ad breve tempus . egardi medulla s. s. theol. this prepositive article importeth two things , . a generality , god is king over all the earth . . superiority , he is king of kings and lord of lords , bishop andrews . the end of our petitions why we should have them granted , is , that gods kingdome , power and glory may be advanced . by this also our faith is strengthened in the hope to obtain our requests . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in secula . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. lib. . de coelo . saculum latinis spatium est centum annorum . itaque multitudine saeculorum aeternitas intelligitur . rami comment . de religione christiana , lib. . cap. . it is a witnessing of our faith , and of our desire of the things prayed for , it is as much as so it is , or , so be it ; this we have prayed for , and this we heartily desire , and most assuredly look for , king. . . mr dod. amen in the creed is not only to assent to the truth of the articles , that christ was crucisied , died , but to assure our selves by faith that all those benefits are ours , and so in the lords prayer . dike . amen imports , . an assent to all that hath been before mentioned , deut. . , &c. . an earnest desire thereof , jer. . , . . faith in obtaining our desire , cor. . . d. gouge in his catechism . a jer. . . b rom. . . liber quisque psalmorum terminatur amen , ut psal. . & alibi , hoc verbo crebrò in evangelio utitur christus : quandoque in ecclesia primitiva populus respondebat amen post recitatas preces ; ut videre est cor. . idem valet ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut lxx reddunt : vel , ut alii , firmetur , stabiliatur : ab radice aman , id est , verax ac fidelis fuit . voss. de orig & progres . idol l. . parte altera . c. . haec vocula hebraica est , & est vel ass●verantis , significantis firmum est , vel optantis significans firmum esto , ut psal. . ult . piscat . optimè vim ejus explicat , jer. . . amen , fic saciat dominus . de dieu in cor. . est adverbium affirmandi & jurandiper ipsam veritatem , & videtur inde suam traxisse originem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , juro , joh. . . o ●eatos nos quorum causa deus jurat ! o miscrrimos , si nec juranti domino credimus ! tertul. li. de poenit . notat haec vo●● solenne illud juramentum quo milites certo ritu & praescriptis verbis astringebantur reipublicae & magistratui , se omnia quae imperator praeceperat , strenuè facturos , nec signa militaria deserturos . hinc phrasis , obligare sacramento . gerrh . loc . commun . specialissimè & maximè propriè accipitur pro solenni actione divinitus instituta , in qua per externum & visibile signum applicatur & obsignatur promissio evangelii propria , quo sensu duo tantùm n. t. numerantur sacramenta , baptismus & coena domini . id. ibid. est sacramentum sacrum & visibile signum invisibilis gratiae dei , ad eam in nobis obsignandam , à deo institutum . maccov . loc . commun . c. . est divinae in nos gratiae testimonium externo signo consirmatum , cum mutua nostra erga ipsum pietatis testificatione . calvin . institut . l. . c. . est sa●●rritus à deo institutus , promissioni gratiae in christo factae adjunctus , quo tanquam arrhabone & testimonio , fidelis quisque certus fit , promissionem illam gratiae , quae in verbo divino explicatur , sibi particulatim ad salutem exhiberi , ratificari , applicari . mornayus de sacra eucharistia l. . c. . vox sacramentum non occurrit in scriptura quia est latina : prophetae verò , apostoli & evangelistae scripserunt hebraicè & graecè ; occurrunt tamen quaedam vocabula in duabus his linguis , quae latin●● voce sacramenti translat● fuerunt , quae saepius in versione vulgata generalissimè pro graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipitur , vox autem graca generaliter pro omni secreto minus generaliter pro secreto divino , & specialiori significatum , pro secreto divino symbolis , signis , figurisque externis proposito ac repraesentato . in hac significatione respondet ei vox latina sacramentum , quae deducta est à verbo sacrare , & à scriptoribus ecclesiasticis latinis à militia desumpt● suit , in qua juramentum quo milites duci obstringebantur , vocabatur sacramentum , riveti cathol . orthod . tractat. . quaest. . there are three sorts of signs : . of gods wrath , such are prodigious events . . of his power , such are miracles . . of his grace , such are sacraments . d. featleys grand sacril . of ch. of r. in what sense the protestants hold the sacraments to be exhibitive signs , see m. gillesp. aar . rod blos . l. c. . p. . veteres de sacramentis ●loquuti sunt maxima cum reverentia , eaque appellarunt horrenda & tremenda mysteria . river . instruct. praepar . ad coenam domini , ● . ● . conditiones sacramenti sunt tres , . ut fit signum institutum . . ut fit institutum ad signandum & obfignandum gratiam . . ut habeat mandatum & promissionem in sacris literis , unde institutiones apostolicae non sunt sacramenta , quia sacramenta sunt ex institutione solius dei , ut apparet ex institutione baptismi & coenae domini . * the institution of it , luke . . non minus fine sacramentis salvatus est latro , quam cum sacramentis damnatus est judas . notum illud augustini & bernardi non privationem sacramenti damnare sed contemptum . vossius in thesibus . sacramenta simpliciter & absolutè non sunt necessaria ad salutem , tamen ratione infirmitatis nostrae , fidei & divinae institutionis , quia deus baptismum & coe●●●● tanquam certa media & instrumenta obsignandae suae gratiae , & admonendi nostri officii , instituit , necessarius est ●orunde● usus . snecanus loc . commun . de sacramentalibus signis . qui semel à gratiae cognitione exciderunt , praecipites ruunt , nec ubi sistere possint , inveniunt . atque hinc est , quod pontificii gratiam sacra mentis & aliis institutionibus alligatam somniant , ita , ut nec fide , nec bono aliquo motu opus fit , quandoquidem ex ipso , ut loquuntur , opere operato , gratiam consequi possint . haec est gratia pontificia . episc. carlet . consens eccles. cathol . contra trident. de gratia c. . per barbarum hoc opus ▪ operatum ( merito illud sic voco , quod vocem passivè accipiant , quae apud illius linguae autores activè tantum sumitur ) intelligunt , quod novae legis , ut vocant sacramenta , in debita materia ac forma administrata , produca●t gratiam in iis , quibus administrantur , tanquam ver● causae : non quemadmodum vetera quae non justificarunt hominem ex eorum opinione , nifi quatenus causae morales & meritoriae , ficut jam credunt opera justificare , haec vocant opus operantis . rivet . in catholico orthodoxo tractat. ● . quest. . tritum est inter pontificio● , sacramenta veteris legis contulisse gratiam ex opere operantis , hoc est , ex fide , devotione , & bono motu utentis : nostra autem conferre gratiam ex opere operato , id est , ex ipsa sacramentali actione , quamvis fides nihil agat , modò obex non ponatur . episc. davenant . determinat . quaest. . hoc figmentum de gratia ex opere operato collata fidem suo munere spoliat , & illis beneficium largitur quibus deus supplicium minitatur . marc. . cor. . . id. ibid. see dr sclat . on rom. . p. . to . m. burgess of grace & assu . §. . ser. . p. . tam verbi quàm & sacramentorum efficacia illa , quâ gratiae sunt exhibitiva , pendet primariò quidem & principaliter ab institutione divin● , absque qua nihil aut ●fficere aut obsignare sunt nata : secundariò tamen ab usu morali ill● , quo tanquam medio necessario adhibito , ad gratiam tam ingenerandam , quam & fovendam & promovendam sunt actu efficacia . cl. gatak . de baptism . infant . vi & efficacia disceptat . sect. . signa sunt , . naturalia , quae à seipsis suaque natura habent vim significandi aliquid , ut fumus indicium est ignis latentis , & pallor morbi : & lachrymae doloris . . instituta , quae significandi vim habent praeter suam naturam ex peculiari institutione , ut haedera suspensa vinum venale portendit : & annulus hodiè matrimonio dicatus est . sic iridem deus instituit , certam tesseram nunquam redituri diluvii . chamier . de sacr . l. . c. . verbum non tantum offert sed etiam consert gratiam ; etsi minus clarè , & s●usibus accommodatè : & sacramenta quidem gratiam conferunt , sed ( ut ex scholasticis etiam sensit paludanus ) virtute quidem signi dispositivè : at immediata spiritus sancti virtute effectivé . vossius de sacramentoru● vi & efficaeia . the sacraments are the gospel abridged , signs and seals of our interest in the covenant of grace . sacramenta novi & veteris testamenti , . ab uno eodemque deo instituta fucrunt . . in utrisque duae generales partes distingui ●●ben● , signum & res significata . . res significata in utrisque est eadem . . idem est utrorumque finis , uimirum ut invisibilem gratiam , 〈…〉 ra●que cum christo communionem visibiliter obsignent , utque nostram erga deum pietatem , nostram erga proximum chari●nem , & publicam nostram professionem , quâ ab iis , qui à foedere dei alieni sunt , distinguimur , testentur . rivet . in ca●●el . orthod . tractat. . quaest. . vide gerh. loc . commun . insignes quaedam quoad accidentia & circumstantias sunt doctrinae . quod signa sunt diversa & faciliora . . nostrorum sacramentorum claritas longè est major . . eorum numerus mi●●r . ▪ efficacia eorum amplior , seque ad plures extendit foederatos . . eorum duratio ecclesiae militanti duratione aequal●● est , ita ut nullis al●is unquamsint cessura . . eorum effectus est major , ob gratiae à christo allatae , ●ostrisque temporibus 〈…〉 i mensura effusae , abundantiam . rivetus ubi supra . sacramenta nostra sunt pauca pro multis , eademque factu facil 〈…〉 , & intellectu augustissima , & observatione castissima . august . de doctrina christ. lib. . cap. . vide illius epist. . ad ianuar. c. . cor. . m. martials defence of infant-bapt . p. , . ger●es vindic. poedo-baptismi . tanta est convenientia circumcisionis & paschae cum nostris sacramentis , ut res in nostrii significata , illorum nomen in sancti pauli 〈…〉 ptis accipiat . de baptismo ait coloss. . v. , . alibi quoque christo , cor. . v. , . quatenus se nobis spirituali●●●anducandum praebet , paschae nomen attribuit . unde inferimus circumcisionem fidelibus sub veteri testamento id fuisse , q●●d nobis est baptismus ; & pascha , quod nobis est sacra coena . rivet . in cathol . orthod . tract . . quaest. . mr owens larger catech. c. . * siquis dixerit aut plura esse sacramenta aut pauciora quam septem ▪ viz. baptismus , confirmatio , eucharistia , poenitentia , extrema unctio , ordines , matrimonium , aut aliquid horum non esse verè & propriè sacramentum , anathema sit . concil . trid. sess. . canon . in sacramentis propriè dictis requiruntur certae conditiones , absque quibus talia juxta dei verbum esse nequeunt , si vel unica eorum desideretur , exempli gratia ▪ ut sit signum visibile & significet , non ex natura sed instituto , eoque non humano sed divino . ut sit analogia & correspondentia quaedam inter fignum & rem significatam , ut signum hoc repraesentet rem sacram , ut ea res sacra sit christi persona , meritum & beneficia quae à veteribus theologis appellabantur gratia invisibilis , sicuti signum , forma vel figura visibilis , quae vocabula retenta fuerunt . scholasticis denique requiritur ut haec actio mandatum habeat in novo testamento ad publicum ecclesiae usum , cum salutari promissione christi immediatè ejusmodi caeremonias instituc●tis . omnes hae conditiones reperiuntur in duobus nostris sacramentis , baptismo solum & sacra coena . river . in cathol . orthod tractat. . quaest. . vide doctoris prid. fascic . controversiarum theol. vide salmas . apparat ad primatum papae , pag. . ad . b. mortons appeal , l. . c. ● . septem sacramenta papistae omnes numerant . eum numerum habent à lombardo omnium primo . chamier desacr . l. . c. . see dr taylors epist. dedic . to his rule and exercises of holy dying against extream unction cart. on mat. . see m. cartw. rejoynd . part . . p. . rogers of the sacrament . bellarmine saith there are onely two more principal ones : and gregory and valentia saith , the number of seven arose not from the scripture . augustana confessio sic loquitur , de ordine ecclesiastico docent ecclesiae nostrae , quod nemo in ecclesia debeat publicè docere , aut sacramenta administrare , nisi ritè vocatus , quae confessionis verba opposita sunt calumniis pontificiorum , qui dic●t omnia in ecclesiis nostris confusè & sine ordine geri & cuivis in ecclesia docendi potestatem apud nos concedi . gerrh . loc . com . de minister●o ecclesiastico , c. . sect. . res inter se perpetuo nexu conjunctae , pascere ecclesiam salutis doctrina , & sacramenta administraro . calvin . catech. relig. christ. see master baxter's infant church-membership , part . errour . and . dicitur latinè baptismus in genere masculino , in neutro quoque baptisma indiscriminatim apud omnes veteres ecclesiasticos scriptores . hebraei habent duo vocabula quae idem significant , quorum unum proprium est & speciale , alterum verò generale . proprium est rachatz quod est lavare , & mundare quippiam à sordibus . see d. gouge on eph. . . baptismus signum est initiationis quo in ecclesiae cooptamur societatem , ut christo insiti , inter filios dei censeamur . cal. instit. l. . c. . baptismus est sacramentum , quo aqua in nomine patris , filii & spiritus sancti semel abluti christo initiamur ad profitendum sanguine christi nos à peccatis ablui . rami commen . de relig . christ. . c. . baptism is not thus effectual to all but onely to the elect , mark . . these great benefits of union with christ , regeneration & pardon of sin are not alwaies bestowed at baptism , act ▪ . , . the papists grosly abuse the sacrament of baptism by their own devices , they add divers ceremonies to baptisme , they have their oil , cream , their lights , tapers , &c. that which christ did to one man , they will do to all , yea to young children , whom they hold not to be of the church before they be baptized : that he did extraordinarily they make ordinary , that he did in healing the body , they will do in healing the soul , preferring their filthy spittle ( which they make the means of curing the soul ) unto our saviours spittle , who applied his only to the cure of the body . cartw. on mark . . see dr hampton on john . . pag. . materia baptismi olim alia veteribus quam novis romanist nunc benedicta aqua in●unditur capiti baptizandi , antiquitus pura aqua aut etiam perennis , ac fluminea . salmas . apparat ad primat . pap. d. featleys animadv . upon the anabapt . confess . after baptism they had their kisse of peace and white garment . see par. on rom. . . of the white vestment then worn , and the signification of it , p. , . whence the persons were called candidati and albati , and the day dominica in albis . mergaturne totus qui tingitur , idque ter an semel , an infusa tantum aqua aspergatur , minimum refert : sed id pro regionum diversitate ecclesiae liberum esse debet . calv. instit. lib. . c. . see mr b●xters infants church ▪ membership , par . . cap. . & . m. bedford on the sacram. par . . chap. . for the number of dippings , whether it should be done once or thrice , is held indifferent and in the power of the church . the efficacy of the sacrament doth not stand in the quantity of the element , but in the nature and true use thereof . m. bedford ubi supra . vide aquin. part . . quaest. . artic. . & . if any shall contend that the native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i● mergo or tingo , i neither think it can be convincingly proved , nor that it maketh against sprinkling , though it were proved . this i hope cannot be denied that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth also signifie abluo , lavo , and is so used for any manner of washing by water , which whosoever will deny shall contradict h●sechius , budaeus , stephanus , scapula , artas montanus , pasor in their lexicons , and the holy ghost himself , luke . . mark . , . cor. . . heb. . . m. gillesp. miscell . cap. . serius aliquando invaluisse videtur mos profundendi sive aspergendi , in eorum gratiam qui in gravi morbo cubantes nomen dare christo expete●ent , quos caeteri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocabant . grotius in matth. . . dubium non est quin johannes baptista , & apostoli im●erserint matth. . . & v. . item joh. . . & act . . horum exemplum ecclesiam veterem secutam esse innumeris patrum testimoniis clarissimè evincitur . tamen , ut in purificationibus legalibus sufficiebat adspersio , itidem in ecclesi● adspersionem pro baptismo sufficere existimamus , manet enim essentia sacramenti . ut nuda corpora , praesertim infanth●● ( quales ferè sunt , qui nunc baptizantur ) aeri frigido exponantur , & aquis tota immergantur , in hisce ad septentrionem sitis regionibus , praesertim hiberno tempore , sine valetudinis periculo fieri non potest . thomae aquinati verisimile est , apostolos interdum aqua persudisse ob baptizan lorum multitudinem , uti act. . & . ubi una die ter mille , altera verò qu●nquies mille baptizati fuisse dicuntur . vossius in thesibus . vox baptizandi non minus de aspersione sumitur in sacris literis quam de immersione marc. . . unde cam vocabulo tingendi saepè exprimit tertullianus , quod non magis immersionem importat quam quamlibet levem madefactionem , uti ipsimet apostoli etiam aspersione non rarò baptizarint , quod non solum conjic●re est de baptismo celebrato privatis in aedibus & quasi ex inopinato qualis fuit , cornelii , pauli , commentariensis philippensium , sed vix aliter concipi potest de baptismo trium illorum millium quorum fit mentio act. . . cum tantus numerus privatisi● aedibus & post prolixum catechismum intra unius dici spatium a duodecim apostolis per immersionem baptizari non potueri● ▪ quaest. aliquot theol. decisio authore maresio quaest. . ambrosius de vita valentiniani imperatoris ait illum gratia baptismi non caruisse licet non baptizatus , quum ejus desiderio flagrasset : necessitate premente adulti vot● saepè & voluntate solum fuere baptizati . lombardus locum joh. . . l. . distinct . . sic interpretatur . intelligendum est de illis qui possunt & contemnunt baptizari . cardinalis cajetanus in commentariis in summam thomae part . . art. . & . dicit , in casu necessitatis , ad salutem puerorum sufficit baptismus invoto parentum . idem repetit in artic. . sed nostri temporis falsarii , hos in tres articulos commentarios in ultimis editionibus expunxerunt . rivet . cathol . orthod . tractat. . quaest. . baptismus necessarius est si haberi possit gen. . . in circumcisionis locum successit col. . . non tamen ita externo se symbolo alligat deus , ut non possit aut nolit absque eo hominem salvare . locus iste joh. . . de interna regeneratione intelligi debet , cum aqua & spiritus ponatur pro aqua spirituali : vel si cum antiquis de aqua oxterna agi malis , locus de illis intelligendus est , qui possunt & contem nunt baptizari , ut interpretatur lombardus . vossius in thes. alienum est planè a misericordia dei , ut omnes libert fidelium , qui sine baptismo moriuntur , in aeternum perirent . hoc est argumentum gabrielis , gersonis , cajetani , cum multis aliis . ames . bellarm. enerv. tom. . nulla subest ratio quare laicis & foeminis hoc potius quam eucharistiae administratio permitti debeat : quam tamen , si quis alius quam sacerdos consecret , juxta papistas ejus consecratio nulla est . idem pronunciant de ordine & conse●ratione , nisi episcopus ea peregerit . s. hieron . tom . contra lucifer . oftendit , eum qui eucharistiam administrare nequit , neque posse conferre baptismum ▪ in sacra scriptura nulla extat , vel autoritas , vel exemplum , quod al●● praeter ecclesiae ministros baptizare potuerint , vel a●si sunt . tertu● . de velandis virginibus , ait , non permittitur mulieri in ecclesia loqui , sed nec do●●re , nec tingere , nec asserre , &c. rivet . cathol . orthod . tract . . quaest. . nullus designatus fuerit proprius minister cir●um●●sionis , & fa●rit operati● manualis , ad quam aptissimi potuerunt esse qui ad ministerii functionem suissent ineptissimi . baptizandi potestas cujus●i●et non est , sed eorum qui à deo ad id vocati erant . secundò , ex facto singulari in talibus circumstantiis que nusquam occurrunt , ●ui simile nullum in scriptura reperitur , non est trahendum exemplum . rivet . in exod. . . infantes à mulieribus baptizari ex pessimo errore natum est , quod de eorum salute actum putant , si defuisset baptismus itaque in scholis definierunt , de necessitate salutis esse hoc sacramentum . calvin . epist. baptismus obst●iricum , impia est v●ri ac legitimi profanatio . matth. . . hic nexus absque sacrilegio solvi non pocest , adulterinum ergo baptismum censemus , qui administratus est à privato homine . id. alibi in epist. perperam sit si privati homines baptismi administrationem sibi usurpent : est enim pars ecclesiastici ministerii , tam hujus quam coenae dispensatio . calvin instit l. . c. . vide plura ibid. vide zepperum de ●ur● . et cameron . myroth ad cor. . . vide bellarm. tom. . de sacr. l. . c. . a d. taylor on titus . see d. s●later on rom. . . and attersol of the sacram. l. . c. . & l. . c. . b cartw. reply to whitgift in defence of the admonit . p. . see more there . c bedford of the sacraments par . . ch . . lutherus calv●nus , beza , de ecclesiae romanae baptismo verè sentiunt , etsi enim ille baptismus infinitis nugis , & corruptelis contaminatus est , & quasi morbis innumeris laboravit , ipsam tamen animam sacramenti non a●●isit , quia in nomen patris , & filli & spiritus sancti , quae hujus forma est , datum susceptumque esse constat . quanquam , id non dicunt , satis legitimè administratum esse in medio papatu baptismum aliud est non aboleri baptismum , aliud legitimè administrari . adeo enim non legitimè apud vos administratur , ut quanquam susceptus valet , sanctius tamen sit , infantes nostros non baptizari , quàm vobis vestro ritu baptizandos offerri . whitak . ad sander . demonst. de antich . respons . demonstr . . eorum baptismus adhuc pro baptismo habetur , qui retinent doctrinae sacrae principia , & utcunque baptismi formam essentialem , & nativam sententiam . talis censetur pontificiorum baptismus , quat●nus est ecclesiae in papatu delitescentis : cui similis suit circumcisio inter impios iudae●s . l'empereur theses . perpetua & constans est dei voluntas , ut ne foederatis negetur foederis signum gen. . , . matth. . . at infantes etiam sunt in numero foederatorum , gen. . . illi non minus quam adulti cir cumcidebantur . in veteri testamento foedus se extendebat ad infantes , ergo in novo per messiae adventum non minuitur , infantes salvantur ergo sunt ecclesiae membra eph. . . quatuor ista ecclesiae privilegia in symbolo commemorata infantibus etiam conveniunt . sunt ergo membra ecclesiae sanctae catholicae . . mandatum christi matth. . . . act. . . . quibus facta est promissio gratie , illi debent baptizari in remissionem peccatorum ut accipiant spiritum sanctum . at vobis & liberis vestris facta est promissio , fit mentio liberorum simpliciter sine discretione aetatis . . in iis regeneratio locum habet in hac vita , ergo baptismate regenerationis sign● & sigillo fraudari non debent ▪ . factum dictumque christi matth. . . quae etiam repetuntur marc. . . & luc. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luc. ● . quae vox act. . tribuitur infanti in cunis vagienti , & pet. . . dicitur de infantibus israeliticis recens editis , imò luc. . , . dicitur de foetu qui utero conclusus cor. . . sancti dicuntur ab ipsi ortu , quia è foederatis nascentes etiam in foedere sunt . . fidelium infantes non minus in novo quam veteri testamento ecclesiae inseri , & ab infidelium liberis discerni debent . atqui per baptismum inserimur ecclesiae dei act. . . . baptismus successerit circumcisioni col. . . vost . disp. . de baptismo . vide calvin . instit. l . c. . et snecanum de baptismo . infantes baptizari ex institutione apostolica docent irenaeus , tertullianus , origenes , & patres ab apostolis longa serie & successione plurimi . rami comment . de religione christiana . l. . c. . see atters . of the sacram. l. . c. . m. pembl . vindic. grat . , . and perk. cas. of consc. m. hilders . on psal . . d see m. laurence against m. dell. c episc. dav. de iudice controv . c. . see m. cooks thirteen arguments in his defence of infant-baptism , p. . to . f g●rces vindic. poedo-baptist ▪ cap. . the most ancient credible writers referre the original of baptism of infants to the apostles times . churches divine warrant of infant-baptism . argu. th . i am verily perswaded with augustine , that there hath been a continued series of the baptism of infants from the utmost antiquity , from the apostles age to this very day . m. stephens of the baptism of infants . see m. baxters infant church-membership , part . c. . m. goodwins preface to his redemption redeemed . he reckons up eight errors there . god alwayes made provision for infants , under the law by circumcision , then there was a promise sutable to it , deut. . . and there is a promise sutable to baptism , isa. . . gen. . , , , . exod. . , . cōpar'd with act. . , . & . . & . . col. . , , . act. . , . there is mention of children in the reason , therefore the precept of baptizing there spoken of implieth them also , otherwise how will the anabaptists prove , by the institution , or first celebration of the lords supper , that women should be partakers thereof ? seeing that neither there , nor elsewhere in the new testament there is mention of any women by name , that were present and did partake thereof . and yet seeing the reasons that are annexed to the precepts thereof , do necessarily imply women as well as men , and there is no where any special prohibition to the contrary , who can deny it unto them without great sinne and impiety ? mat. . . & . , , . luk. . , , . cor. . , , . iohns . christians plea. treat . . p. . though the other errours of anabaptists he ancient , a thousand years old , yet the denying of baptism to children was never heard of till within a hundred years and lesse . d. donne . the anabaptists bid us prove that children are of the church , and to be baptized : but we require of them proof , how they are cast out of the church , and baptism thereof ; and how the grace of god is so shortened by christs coming in the flesh , as to cast out of the church the greatest part of the church before the infants of believers : * neque hoc leviter praetereund●● est , quod infantes sibi offerri christus jubet , addita ratione , quoniam talium sit regnum coelorum . si corum est regnum coelorum , cur signum negabitur . calvin . iustit . l. . c. . see m. baxters infants church-membership , part c. , , , , , . distinguere oporte● inter ecclesiam constituendam & constitutam : in illa adulti prius docendi , & ubi crediderint , tum ipsi , tum ipsorum liberi sunt baptizandi : in hac vero infantes prius baptizandi ac postea sunt docendi . vide gen. . . & . . vossius in thes. & disputat ▪ . de baptismo . per fidem in infantibus intelligimus principium sive semen fidei , non habitum fidei aut actualem fidem . potentia respondet semini , habitus arbori , actus fructui . semen fidei etiam in infantibus esse potest . habitus non est , nisi corum qui operantur ex habitu . vost . in thesibus . sunt increduli infantes negativè salutari fidei habitu destituuntur , non positivè , contrario habitu non sunt polluti . id. ibid. & disputat . de baptismo . poenitentia exigitur ab iis qui poenitenda egerunt , rom. . . voss. disputat . . de baptismo . children that were to be circumcised the eighth day , could neither beleeve nor make a profession of their faith . see m. brlusleys doctrine and practice of poedo-bapt . p. , , , . quae igitur haec qua nos impetunt argumentationis erit formula ? qùi adulta sunt aetate , antè instituendi sunt , ut credant , quam bazandi● baptismum ergo infantibus communem facere nefas est . calv. instit. l. c. ● . see brinsleys doctrine and practice of poedobaptism , pag. . , , , . this divine evangelicall institution , was consigned by three evangelists , matth. . . mark . . john . . agreeable to the decretory words of god by abraham in the circumcision , to which baptism doth succeed in the consignation of the same covenant and the same spiritual promises , gen. . . the words are so plain that they need no exposition , and yet if they had been obscure , the universal practice of the apostles and the church for ever , is a sufficient declaration of the commandment . no tradition is more universal , no not of scripture it self , no words are plainer , no not the ten commandments . doctor taylors discourse of baptism . anabaptists say , where have we taught that infants should be baptized in all the scripture ? not in expresse terms , but by just consequence we have it : from the general , matth. . . from parity , gen. . . from principles , acts . . where finde we ( saith bellarmine de iustic . lib. . & lib. . cap. . ) that christs righteousnesse is imputed to us for justification ? in expresse termes we have it not , but virtually and by just consequence we have it , cor. . . in the equivalent we have it , rom. . , , . we finde no where those words , james . . in all the scripture in expresse termes . by deduction we have them , numb . . . doctor sclater on rom. . . it can be no good argument to say , the apostles are not read to have baptized infants , therefore infants are not to be baptized : but thus , we do not finde that infants are excluded from the sacraments and ceremonies of christs institution , therefore we may not presume to exclude them . for although the negative of a fact is no good argument , yet the negative of a law is a very good one . we may not say , the apostles did not , therefore we may not : but thus , they were not forbidden to do it , there is no law against it , therefore it may be done . doctor taylors discourse of baptism , part . mr. whateley at the end of new-birth . vide vossii disputat . de baptismo . disput. . . et zepperum de sacramentis . et balduinum de cas. consc. lib. . c. . & . cas. . alii in multos annos & suum & liberorum suorum baptismum differre soli●i fuerunt : constantinus siquidem magnus , quòd profectionem in persos suscipere , & in iordane baptizari , non fine superstitiosa quadam opinione , quòd nimirum in illo christus quoque baptizatus fuerit , constituisset , in senectutem usque baptismum distulit , quemadmodum lib. . c. . de vita constantini . author est eusebius . vide evag. hist. eccles. l. . c. . see m. blake of the coven . c. , , . that children of all that are christians in profession are to be baptized . vide thomae part . . quaest. . artic. . quo tempore primum incepit usus susceptorum , in incerto est . alii hygino papae hanc institutionem attribuunt , alii aliter . probabilissimum nobis videtur eo tempore illud observari coepisse , quo certatim ex gentilibus plurimi ad christianam fidem adducerentur , atque baptizarentur . quare magis patet , nulla necessitate & satis temere hodiè illos susceptores vel sponsores in baptismo communiter adhiberi , cum non sit jam illa ratio accedentium ex paganismo , quae olim & huic instituto causam dedit . baptizatus tradebatur suis susceptoribus , inde & nomen susceptorum venit , quod suscipiant alios ex baptismo . disput. theol. de baptismo veterum part . . thes. . usus fidei jussorum , qui infantes è sacro lavacro suscipiunt , quos vulgò compatres & comm●tres appellant , rem esse per se indifferentum contendimus , hanc consuetudinem retinemus quia nemini nocet , sed potius utilis est infantibus , & inter christianos mutuas firmat amicitias , & officia charitatis . rivet . in cath. orthod . vide balduin . de cas . consc . l. . p. . cas . . quinam interrogationes de articulis fidei ante baptismum usurpatas referunt inter ceremonias antichristianas ? ad pueros dirigi , minus convenit : non enim intelligunt . ad susceptores commodius diriguntur . olim adulti interrogabantur ante baptismum ; hoc sequioribus seculis ad ipsos tralatum est infantes . crocius in august . confess . quaest. . c . illud durum fuerit , quod hujusmodi sponsiones sic essent , quasi in scoena ludus sieret , non in ecclesia sacramentum celebraretur . nam profecto mimicum suit , sic interrogari insantem quasi virum : sic respondere virum quasi infantem : & quidem hanc de aliena conscientia tam considenter . chamier . de sac. l. . c. . * hookers survey of the sum of church-discipline , part . . chap. . mr cottons way of the churches of christ in new-engl . s. cap. . zanchius on ephes. . and m. blake in his birth-privil . are for remote parents . see m. cawdr . diatribe conc . inf. bap. ch . . per baptismum non tam inserimur huic , vel illi , vel isti . ecclesiae , quam ecclesiae catholicae , quam in symbolo profitemur . vos . disp. . de bap . spect and a hic non est proximorum parentum impietas , sed pietas ecclesiae in qua nati sunt ce●● eorum mater : item majores ipsorum qui piè & sanct è vixerunt . zanch. in c. . ephes. attersol of the sac. l. . c. . zanchius also interprets that place of the remote parents ▪ neque frustra baptismus datur infantibus , quiae fides , & stimulatio apud deum necessario , secundum scripturas , requiritur in baptismo : nam infantes baptizantur in fide parentum ; quia promissio datur fidelibus & ipsorum liberis , act. . . & genes . . sicut & circumcidebantur infantes . episc. carlet . cons. eccles. cathol . contra trid. de grat. c. . * the like holds crocius in his antiweigelius , part ▪ posteriori , c. . qu. . and saith , they come lawfully into the power of christians , which are bought , or taken in a just war , or adopted the children of jews and turks may be baptized if their parents be content and desirous . such parents give some hope that in time themselves will professe the faith . atters . of the sac. l. . c. . vide aquin. par . . qu. . art. . m. cottons way of the churches of christ in new-engl . s. . cap. . non inficior de ●o olim dubitasse viros magnos , farellum in epist. ad cal. vinum inter hujus epist. . & calvinum ipsum ad farellum epist. . sed calvinus postea . quae est ad knoxum , vergit in nostram sententiam , & statuit ex sua & collegarum suorum sententia , praesertim tempore renascentis ecclesiae , pontificiorum & excommunicatorum liberos , si de corum institutione caveatur , à baptismo non esse arcendos . mares . quaest . aliquot theol decis . quaest. . infantes pontificiorum & similium , qui sunt semi-christiani , si idoneum sponso●em inventant , in cujus potestate sita est eorum educatio● possunt baptizari . quia non sunt planè alieni à foederis professione , & ad puriorem foederis observationem hac ratione deducuntur . ames . de conscientia lib . cap. . liberi papistarum bapti●●ndi , si quis de recta ipsorum educatione spondeat , . quia in papatu ecclesia latet , thess. . . cum cor. . . . ibique manet residuum foedus dei ex parte . . iudaica ecclesia retinens circumcisionem deo liberos gignere dicebatur , ezech. . . amplexa tamen variorum deorum idololatricos cultus , v. . l'empereur theses . ad baptismum admitte●di infantes exposititii , illegitimè nati , excommunicatorum & pontificiorum , sed cum hac cautione , si idoneos habeant sponsores ; vel alios , qui piam corum educationem in se recipiant . wendelin . christian. theol l. . c. . dominus baptismum , il est , ecclesiae suae initiationem in medio illo papatus gurgite servavit , quamvis papatus ecclesia non sit , tamen in papatu ●●it & est velut immersa ecclesia , quod de turcis dici nullo pacto potest , qui christo nunquam nomen dederunt . postremò q●●m dei beneficentia ad mille usque generationes , id est , veluti in infinitum protendatur , durum sanè fuerit ex proximorum parentum professione de liberis ad foedus dei pertineant necne , judicare . beza epist. . the way of the churches in new-england , chap. . sect. . hookers survey of church-discipline , part . ch . . see iohnsons christian plea , chap. . whether the sacraments should be ministred to such as stand obstinate in known iniquity , untill they repent . august . epist. . ad auxilium si quis nascatur ex parentibus excommunicatis , ille tamen hujusmodi excommunicationis particeps esse non potest , cùm neque sit criminis ; proinde non est à baptismo excludendus . vide bezae epist. . & bucan . ●oc . com . loc . . liberi eorum qui vitam ducunt impiam , etiam excommunicatorum , baptizandi : quia . tales circumcisi olim , . aliorum majorum pietas consideranda , . denique mater censetur ecclesia , in qua baptizandi nati sunt . l'emp . thes. vera ratio , cur baptismus non sit ●cr●n●us , est voluntas divina , ut rectè doc●● scotus & gabriel biel , esse verò hanc dei voluntatem quadruplic● indicio cognos●imus . primum , quia nec in loco proprio ubi baptismus in●t●t●●ur à christo ▪ n●c 〈…〉 , it●r●r● baptism●●●●●●m●r ; quod de coena dici non potest , cor. . . idem inde cognoscimus , quòd cùm tot baptizatorum exempla in 〈…〉 is leg●mus ( ut act. . . . , . . . . . . . . & . & cor. . , , . tamen nullum r 〈…〉 m fuisse legimus . praeterca argumento est , quod circumcisio non repetebatur sed pascha , circumcisioni aut●m success●● baptismus . uti paschalis agni ●sui sacra coena ? denique idem ostendit historia ecclesiae , nullus doctor catholi●●● hact●●us ●u●t , qui dixerit baptismum ritè baptizati repeti debere . vos● disputat . de baptismo . vide aquin. partem ter●●●● ▪ qu●st . . ●irtic . pat●t catabaptistas eos sectarios vocari , eò quod invehantur i● poedobaptismum , eumque non sol●m ut mutilem , sed ●t●●m ut illicitum ex dei ecclesiâ praescriptum velint : anabaptistas verò , quod baptismum vel infantibus ●● 〈…〉 r●aetate , vel adulto extra coetus suos c●ll●tum , repetitum velint , & actu in illis repetant , qui se ●orum sect is addic 〈…〉 d●at . d● orig . regress . sect. & nomin ▪ ●nabapt . origo sanaticae anabaptistarum sectae huic anno debetur . cum intr 〈…〉 teras martini luth●●i theses liber de libertate christiana in lucem editus toto orb● sparg●r●tur , mox germani●● ling●●●act●r● omnium manibus coeptus , incredibile dictu est quos plausus apud homines literarum ignaros excitaret . is cert● lib●r mat●riam vulgo a● m●m●rabil●m rusticorum seditionem , sed non benè intellectus praebere visus fuit . scultet . annal. de●●● prim● pag. . confiteor unum baptisma in remissionem peccatorum . symbol . nicen. * ut semel nascimur , ita sem●l re●ascimur . attersol of the sac. l ▪ c , . see i●●●sons chri●●●●n plea , chap. . cartwrights reply to whitgist in defence of the admonit . p. . hence augu stine concluded , that all not baptized were condemned , as he doth from john . . that whosoever received not the sacrament of the supper is damned . * cartw●ib . p. . the same hath calvin epist. . non est privatae familiae alicujus actio , sed merè ecclesiastica . beza . m ball. par●atio est membr●m ecclesiae a●●ungendi ac abs●mdendi , at non nisi conv●ca●● ecclesiae coe●● membrum r●sc●andum . privatas domos ●ibil mor●r , si ecclesia , id est , communis coetus in iis conveniat , ut & veteribus illis temporibus necesse fuit sub omanorum ●yra●●ide , & nostris temporibus nimium multis locis adhuc necesse est . an quo tempore coena domini in ecclesia administratur , expedit apud aegrotos ceiebrari , de hoc valde ambigo . bezae quaest. & respons . quinetiam , non erit pl●nè nul●us ●aptismus qui quasi privatim fuerit administratus , licet decentius & purius administretur publicè , quod etiam col●●gere est ex ca●vino i●stitut . l. . c. . s. . dico quasi privatim , nam absolutè privatim absque ulla congregationis forma , qualis saepè in papatu , 〈…〉 n probamus . mares . quaest ▪ aliquot . theol d●cis . quaest. . vide plura ibid. vide aquin. part . . quaest . artic. . & . attersol of the sacraments , l. . c. . balduinus the lutheran in his cases of conscience , l. . c. . case . propounding this case , num minister ecclesiae ditioribus parentibus gratisicari salvâ conscientia potest , si fortè liberos suos vino generoso , aut aquâ rosatâ baptizari p●tant ? answers , partes substantiales hujus acramenti nequaquam sunt mutandae : non enim oportet nos sapientiores esse christo , qui regenerationis sacramentum aqua sieri voluit , johan . . neque meliores , quia ipse etiam aqu● iordanis , aequè ac al 〈…〉 baptizari voluit , matth. . . iam verò constat , aquam esse partem alteram substantialem baptismi , & quidem aquam fontanam aut sluvialem , prout eam deus condidit , absque mixtur● herbarum aut aliorum liquorum many reasons he there al●o alledgeth against changing water in baptism . quasi res esset contemptibilis ex ●hristi praecepto , aqua baptizari , inventa est benedictio , vel potius in cantatio quae veram aquae consecrationem pollueret . ca●v . instit. l. . c. . scimus veterem ecclesiam ( ●c . primitivam ) & in vitae communis usu , & i● ritibus sacris , multum usam esse venerabili signocrucis , sed ut pia ceremonia , quae orationi adjecta , animos sidelium ad christi crucem eveheret ; non materiae alicui terrenae , aut ●igurae , aut gestui a●figeret . hoc sensu sanct●ssimi prudentissimique illi antistites , qui ecclesiae in anglia reformandae negotio praefucrunt ; & in publicis locis cruces passi sunt reman●re , & in nonnullis etiam ritibus sacris retinuerunt , ut in baptismo . casaub. exercit . . ad annales b. traditiones rituales quae ad ordinem & ritus cultus divini pertinent , are to be received upon this condition only , modo ne veritati , pietati , simplicitati & libertati christianae adversentur . e nominibus sacramenti eucharistiae , quaedam sunt in sacris literis diserte usurpata , quaedam è verbis in scriptura positis deducta : plurima patrum pi●tas adinvenit , & usus ecclesiae comprobavit . casaub. exercit . . ad annal . a ca●●a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communione ves●●●tium . nos quidem satis t●t● sumus , sive à scriptura , sive à ratione , sive à traditione in usurpando coenae nomine . chamier . de sacramentis , lib. . c. . b cum scopus apostoli fuerit cor. . . ( ut ex sequentibus apparet ) redarguere abusus qui invaluerant apud corinthios in hujus sacramenti celebratione , dubium non est quin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellet , id quod postea v. . dicit se accepisse à domino & eis tradidisse . id tamen praefractè negant quidem pontificii in primis maldonatus iesuita in matth. . . petulanter , suo more , nobis insulat , ins●itiam & ●●●●tatem nobis obj●cit , quia coenae domini nomen sacramento eucharisti● tribuimus . negat ullum in sacris scripturis locum in quo ita appelletur sacramentum . maldonatum pro merito excepit doctissimus casaubonus exercit. . sect. . et ejus pervicaciam ita detexit , ut non opus sit actum agere . riveti cathol . orthod . tract . . quaest . . vide maldonat . etiam ad joh. . . & estium ad ▪ cor. . . apostolus dicit convenientibus vobis in unum , non est dominicam coenam manducare , hanc ipsam acceptionem eucharistiae caenam dominicam vocamus . aug. epist. . ad jon. . three evangelists have mentioned christs last supper , matth. . mark . luke . and paul cor. . and more fully cor. . . coena domini est sacramentum nutritio●s & auctionis fidelium in christo. ames . medul . theol. l . c. . coena est sacramentum , quo actis deo gratiis pane & vino utimur ad profitendum nos christi corpore crucifixo , sanguineque fuso , in aeternam vitam sustentari : ut enim à baptismo primum est christianismi initium , sic à coena perpetuum deinceps est alimentum . rami comment . de religione christiana l. . c. . see mr gillesp. aarons rod blossoming , l. . c. , , . the word makes bad ground good , the sacrament only makes good ground better . the word doth both convert and edifie , the sacrament only edifies . we have no promise or president in scripture for the conversion of any by receiving the lords supper . it is not set forth under the notion of immortal feed , but under the notion of food and nourishment . d. drakes answer to suspen . suspended . m. burrh . gospel-worship . paraeus saith , sacramenta sunt instituta non in fidelibus ▪ sed conversis . haeretici & scelerati , si accedat pertinacia , à coena domini sunt arcendi zanch. de eccles. vide balduin : de cas . consc . l. . c. . cas . . why should any that are not saints be admitted to one of the highest priviledges of saints , church communion in the highest ? the sacrament of the lords supper is a distinguishing ordinance , they who have no union with christ , can have no communion with him . m. cheyne● on zech. . . non propter malos qui videntur esse intus , deserendi sunt boni qui verè sunt intus . august . contra crescon . l. . c. . fugio paleam ne hoc sim , non autem aream , ne nihil sim. ib. l. . c. . solebant ( donatistae ) in ore habere , videbas surem & concu●rebas cum eo , & ne communicaberis peccatis alienis : et recedite & exite inde : et immundum ne tetigeritis , & qui tetigerit pollutum pollutus est , & modicum sermentum totam massam corrumpit , & hujusmodi — haec fiunt consensione peccatorum , non communione sacramentorum , in qua condiscipulus judas mundos immundus contaminare non potuit . aug de unico baptismo contra petil. c. . non enim propter malos boni deserendi , sed propter bonos mali tolerandi sunt : sicut toleraverunt prophetae contra quos tanta dicebant , nec communionem sacramentorum illius populi relinquebant . aug. ep. . manifestum est non con●aminari justos alienis peccatis , quando cum eis sacramenta communicant . aug epist. . nec malos à mensa domini arcemus , quia bonis illam polluant , quum ex apostolo didicerimus , omnia esse munda mundis : sed quia sibi illam polluunt . beza de presbyterio & excommunicatione . quum scribat joannes joan. . . iudam ante absolutum ●pulum discessisse , ass●ntior iis qui ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 institutionem judam discessisse sentiunt . ista separatio qua nonnulli à sacris catibus & recto sacramentorum usu propter aliquorum vitia ultrò abstinent , id est , scipsos excommunicant , magnam reprehensionem meretur . id. ib. mali non polluunt coenam bonis etiamsi malis sunt permixti , coena tamen pura est . beza de presb. c. . vide ca●vin instit l. . de externis mediis ad salutem . c. sect. . & instruct. adversus anabapt . husseys plea for christian magistracy . a gospel-worship . see d. homes his mischief of mixt communions . b on hos. . . cant. . . the navel and belly are both hidden parts , and therefore set forth the mysteries or sacraments of the church , baptism and the lords supper . the navel serving for the nourishing of the infant in the womb , resembleth baptism nourishing infants , it wanteth not liquor , . of the bloud of christ to justifie us from sinne . . of the spirit of christ to sanctifie and cleanse us from sinne . the belly , viz. the lords supper is an heap of wheat , for store of ●x●●l●●n● , ●wee● and fine nourishment set about with lilies , because onely the faithful pure christians shall be admitted to partake in the sacrament . m. cotton in loc . the corruptions of the church of england are such , that a man in abstaining from the pollutions thereof , ought not to lever himself from those open assemblies wherein the eternal word of the lord god is preached , and the sacraments administred , although not in that pu●i●y which they ought to be . cartw. second reply against whitgise second answer , . cor. . . tame●si impiorum causa ▪ qui se acramentis admiscent , sacramentum non est de●linandum ; tamen quoad datum , & nostra in potestate est , omnis conatus & diligentia adhibenda est , ut nos cum piis aggregantes , ●●probos à sacramentorum communione procul abigamus : quod ut omnibus promiscuè incumbit , ita singulari cura & industria ab ecclesiae moderatoribus procurari debet . cartw. in harm . evang. sam. . . the priests were unsanctified men , therefore no doubt many more . * on cor. . . zanchy taxeth such as will abstain from the lords supper , and those also who will say , manebimus quidem in ecclesia , veniemus ad audiendum verbum & ad preces , sed quî possumus in coena communionem vobiscum habere , cum ad eam admittantur multi impuri , ●●rii , &c. he saith , non aut obtalem abusum ecclesia definit esse ecclesia christi , aut pij impiorum in sacris communione possunt contaminari . animam priùs tradam meam ( inquit chrys. in matth. hom. . ) quàm dominicum alicui corpus indigno : sanguinemque meum effundi potiua patiar , quàm sacratissimum illum sanguinë praeterquam digno concedam . * m. burrh . on hos. . . etiamsi suis oculis minister quispiam viderit aliquid agentem , quod coenae exclusionem mereatur , jure tamen , nec debeat , nec possit , nisi vocatum , convictum legitimè , denique secundum constitutum in ecclesia ordinem damnatum à mensa domini cum auctoritate prohibere . beza de presbyt . p. . st augustine and others think , iudas was admitted to the lords supper ▪ and m. cartwright also so judgeth from that connexion , luk. . , , . si p●i communione in sacris cum impiis pollui possunt : cur ergò christus à coeua non arcet iudam , quem optimè norat esse impuriss 〈…〉 m nebulonem , ne ●●●●ri apostoli ejus cons●rtio pollu●rentur ? zanch. de eccles c. . yet afterward he saith , ●onstat dominum iesum non prius suam instituisse c 〈…〉 m , quàm legalem de paschate absolvisset , joan. autem . c. . ait , ●udam posteaquam à domino iesu offulam , intinctam ( in catino , ubi agnus , erat ) accepisset , hoc est , statim exivisse . si statim ex●vit , nondum absolut● l●gali coen● : quomodo intersuit coenae dominicae , quae illam consecuta est ? m. humfreys vindication of a free admission to the l. s. vide aquin. sum. partem tertiam quaest. . art. . it followed the celebration of the passeover which was kept at even , act. . . tempus vespertinum propriè spectabat ad pascha vetus , ex loge quia vero christus paschati coenam substituere volebat , utrumque sacramentum eâdem vesperâ , unum post aliud celebravit , & vetus per novum abrogavit . ita per accidens factum est , ut novum sacramentum tempore vespertino sit institutum : unde & coenae nomen accepit , & in hodiernum usque diem retinuit . neque apostoli ad tempus vespertinum se astrinxerunt , sed pro occasione coenam administrarunt , aliàs diurno tempore , ut legere est act. . aliàs intempesta nocte , ut act. . quo facto satis ostenderunt , tempus coenae per se esse indifferens . paraeus de ritu fractionis in s. eucharistia . c. . * plin epist. . ad trajanum . eucharistiae sacramentum antelucanis coetibus sumimus . tertullian . de corona militis . it is a great condescension for god to give us any outward signs and pledges of his faithfulfulnesse , we are bound to believe in his word . panis & vinum quum prae caetoris cibis sint alendis corporibus nostris accomodatae , commodissimè nobis illum designant , in quo uno vita aeterna residet . bezae quaest. & resp. paulus non praeceptum vocat , sed institutum cor. . . iam verò est eaque fuit semper , sub lege etiam rigida symbolorum natura , ut facile ex causa probabili omitti se ferant . sic panes sacros , quos lex solis sacerdotibus a●●●xerat , in suos usus vertit david . sic & circumcisio tam severè praecepta , & paschalis ceremonia omissa totis annis quibus hebraei per desertas arabiae terras ambularunt , nempè quod inter itinera parum commodè interventuri fuerant tot dies aut otio tribuenda aut medicando corpori . grotius , an semper communicandum per symbola , cap. . ephes. . . act. . . matth. . . act. . . m. eltons catech . constat eucharistiae sacramentum duabus externis partibus , id est , duplici materia , pane & poculo . neque quenquam contradicentem pati potest discritissima relatio institutionis apud matthaeum , marcum , lucam , paulum , neque perpetua ecclesiae traditio , chamierus de sac. l. . see iansen . concord . on luk. . p. . the danger of communicating in both kindes . the church of rome hath decreed , conc. trident sess. . c. . that it is not necessary for the people to communicate in both kindes , and holdeth them accursed that hold it necessary for the people to receive the cup consecrated by the priest. vide cassand . consult . see d. featleys grand sacriledge of the church of rome , chap. , , &c. to the . chapter , and bishop davenants l. quest. in his determinat . and master cartwrights rejoynder , pag. , , , , , , . the apostle sometimes putteth the other part , viz. drinking of the cup , for the whole celebration of the supper , cor. . . the heathens ●alled a fea●t symposium , yet they had meat at their feasts . admiranda hic est d●orum e ▪ vangelist ar 〈…〉 dilig●●●ia & harmonia , ●●us refert de po●●lo christ●● disertè & expressè ma●dass● , ut omnes ●x ●o bibant ; alter discipulos omnes , ex eo bibisse , quis igitur conformi●●●em eum coena christi agnoscet illic , ubi dispensans , vel solus . quos christus ●uss●rat manducare , eos bibere omnes jussit : bibite , ait , ex hoc omnes . sed illud omnes ( inquiunt pontificii ) restringi debet ad apostolos , quos alloquitur solos . quod sanè non dicerent , si cogitarent , apostolos istic ecclesiam totam repraesentare . nulli dubium esse debet , quin quamvis soli essent praesentes apostoli , tamen finis fuerit christi pr●scribere ecclesiae rationem administrandi coenam quam servari vellet , usque dum venerit ad judicandum . vossius in thesibus . edit & bibit , omnibus caeteris praesentibus auditoribus & discipulis neglectis , vel panem quidem sed solum , illis participat & exbibet . buxtorf ▪ de primae coenae ritibus & forma . quod omnes tunc spectabat apostolos ; quibus christus sacramentum tra●ebat usurpandum , omnes quoque spectat fideles in ecclesia , qui sacramentum idem sunt recepturi à suis pastoribus . nec ulla ratio potest fingi cum illud bibite ad solos consecrantes debeat restringi , cum apostoli in prima coena non consecrantium , sed communicantum sustinucrint personas , & tam latè d●beat patere illud bibite , quam illud comedite , quo omnes adulti fidele●●bligantur . mares . de calice eucharist . vide calv. instit. l. . c. . sect. , , . * loco de coen● ▪ ubi stabilita fuit transubstantiationis prodigiosa doctrina in concill● lateran●ns● per innocentium tertium anno . haec concomitantiam statim peperit & concomitantia mutilationem sacramenti . maresius de calice benedicto ▪ ut baptisma regenerationis , ita sacra caena est sacramentum nutritionis nostrae spiritualis , quae perfestè non potest adumbrari nisi potu & cibo . ex historiis res est clara , & fatetur gregorius de valentia apud humf. lynd. equitem anglum in via certa s. . non nisi paulo ante concilium constantinense hanc mutilationem universaliter receptam fuisse . id. ib. periculo effusionis & irreverentiae satis cavebatur in veteri ecclesia etiam admissa integra communione ; nihil ●un● vel à barbis prolixioribus laicorum , vel ab eorum manibus paralyticis metuebatur ; multo minùs placebat gersonis ratio imparem esse dignitatem ●acerdotis & laicorum . abstemios non magis obligat hoc praeceptum de sumendo calice , quam s●rdos de audiendo prae●onio evangelii . necessitas legem non habet . id. ibid. vide episc. daven . quaest. l. quaere ab illis , cur ●iccam eucharistiam populo christiano porrigant ? cur illis in caena mystica calice dominico interdicant ? scilicet reverenti● causa faciunt , & propter honorem sacramenti , quia periculum est ne in prolixis barbis christi sanguis inhaereat , ne quo casu dum circumfertur in terram fundatur , ne vasa sacra populi contactu ●ordidentur , ne alii alii● bibentibus fastidium calicis concipiant , &c. at ô infipien●em christum , ô fatuos apostolos & patres sexcentorum & suprà seculorum , quibus rationes illae gravissimae & doctissimae nunquam in animum venerunt , ut tantoru●m scandalorum pericula vitarent , & reverentiam atque honorem sacramenti sanguinis christi populo calicem prohibendo procurarent . abb. antich . demonstrat . c. . vide phil. morn . de sacra eucharistia . l. . c. , , . matth. . , . attersol of the sacr. l. . c. . see b. of landaff ▪ on the sacrament from pag. . to . cor. . . rogatus pi● memoriae vir d. calvinus à fratribus , qui tum in america erant , ubi nullus est vini usus , ●●cerentne pro vino uti in coena domini vel aqua simplici qua plerumque illic utuntur , vel alio illic non inu●itato potionis genere . nihil ( aiebat ) à christi confilio ac voluntate alienum f●ere videri , qui non contemptu neque temeritate , sed ipsa necessitate adacti , pro vino aliud in iis regionibus usitatae potionis genus usurparent . in hac quaestione ●andem valere rationem arbitramur , si modo is de quo agitur , vel minimam vini degustationem ferre nequit , ut potius quam integram coenam non per●gat , vel aqua vel alia sibi familiari potione utatur . beza epist. . quod beza censuit in regionibus in quibus non est usus panis & vini nostri , ex analogia institutionis domini , qui usuati● pane & potu usus est , posse eucharistiam celebrari in usuario pane & potu regionis illius ; id non caret sua probalitate : de quo t●men , quia non est necessarium , contendere nolim : nec etiam id in me suscipere . sed ubi vel neutrum ●ignorum à christo instituto●um reperitur , vel alterutrum tantum , malim planè abstinere quam vel ●igna mutare , vel sacramentum mutilare ; quod postremum fieri non potest sine grandi sacrilegio . rive●i iesuita vapulans . . . vide ejus grot. discus . dialys sect. . necessitas legem non habet ●ubi sacramentorum materia non habetur , à sacramentis ●bstinendum , & spiritualiter christo communicandum . rivet . exem . animad . hug. grot. pag. . vide balduin . de cas ▪ consc l . c. . cas . . attersol of the sacraments , l. . c. . christus disertè dicitur fregisse panem . fractio panis non est accidentalis sacramento eucharistiae , sed ex institutione , ac proinde haud a●iter necessaria , quam acceptio in manus , quam traditio , quam communio . etsi nolimus enim tam severè de ●a contendere , ut nulla societas retineri possit cum iis qui omittunt ; tamen defectum rei non exiguae dissimulandum non putamus , imò nec tolerandum , si tolli queat . enimvero tam diserta fractio est in institutione quam quicquam al●u● , & ●am cu●●osè repetita ●b omnibus quibus recitata institutio est , evangelistis , inquam , paulo , liturgi●s cunctis . chami●r ▪ de sacramentis l. . c. . fractio panis non est ritus adiaphorus humanitus institutus , sed caer●monia necessaria , ad ipso christo tum observ●ta , tum ●●i●m mandata , mat. . . cor. . . a●ting . ex●g . aug confess . art. . * paraeus on cor. . where he handleth ▪ this question largely , & de ritu fractionis . c. . vossius in thesibus . attersol of the sacraments , l . c. . see mr hilders . little tract of the sacraments . pa●is fractio manifestè ●●titur exemplo christi , apostolorum & universae ecclesiae ultra mille annos continuato exemplo . nec obscurè mandatum verba institutionis praeferunt . unde omnes haud dissi●ulter intelligunt , ejus omissionem de justa integritate actionis non nihil d●libare . non urgebimus , ut partem essentialem agnoscant . crocius in august confes . quaest. . cap. . unusne an plures adhibendi sint panes , digitisne frangendi , an cultro s●ind●ndi , nulla est inter nostros contentio . id. ibid. nostri non destruunt , non discerpunt , non frangunt ecclesiam propter panis fractionem . quod vel inde patet , quod fra●res nostri per poloniam panem non frangunt , nec basilienses multis annis f●eg●runt . non damnant ecclesias , quae care●● hi● ceremonia . zanch. id . ib. quaest. . cap. . act. . . & . . lorinus in act. . . b. morton of the masse , l. . c. . sect. . ecce in coena christus fregit panem , & tamen ecclesia catholica hodiè non frangit , sed integrum dat . salmeron . a de cas consc. lib. . cap. . cas. . b christus usus est fractione panis vel propter significationem quandam sacramentalem , puta repraesentationem ●assionis , vel propter distributionem , tantum propter distributionem christ●s usus est fractione , neque qui●quam interest , sive fractio illa panis ante admissionem coenae siue in ipsa admissione adhibeatur . gerh. loc . commun . de sacra caena . necessarium est ut sit panis triticeus sine quo non perficitur sacramentum . non est autem de necessitate sacramenti , quòd sit azymus vel ●ermentatus , quia in unoquoque consici potest . conveniens autem est , ut unusquisque servet ritum suae ecclesiae in sacramenti celebratione . t. aquin. par . q. . art. . graeci olim pro fermentato pane litagabant cum latinis , & ●i pro pane azymo contra graecos tanta contentione , ut latim graecos appellarent sermentarios , graeci latinos azymitas ponti●icij quoque pro usu pan●s azymi , tanquam pro aris & focis pugnant . bellarm. l. . de euch. c. . an panis ex hordeo vel tritico pistus sit , an azymus vel f●rmentatus sit , nihil re●ert : hoc enim substantiae panis nihil addit , aut adimit . in ecclesiis nostris azymus adhibentur , ex nulla necessitate , sed liberè , quia christus eo usus fuit in institutione coenae , & panis eucharistici typus fuit panis azymus , qui in es● agni paschalis usurpabatur , exod. . . si autem ecclesia aliqua fermentato pane uteretur , non est cur quis sibi co romine scrupulum faciat . nullum enim christi mandatum habemus , i●t vel azymo vel fermentato utamur , res ●aec merè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : et fermentato aequè ac azymo fieri potest communicatio corporis christi . pro●t ergo fert unius●●jusque . ecclesiae consuetudo , ita faciendum , nec una ecclesia aliam propter dissensum condemnare , nec communicantes hoc in genere nimis ●●riosi esse debent . balduin . de cas consc . l. . c. cas . . vide gerh. loc commun . naevus est duplexin iis ecclesiis quae azymo potius quam fermentato pane utuntur . hoc enim & iudaismum sapit & minus est quotidiani cibi analogiae accomodatum . beza quaest. panis autem , azymu●●e sit an ●ermentatus , non magnopere putamus laborandum , quamvis communem panem sentiam●s ordinationi christi multo esse convenientiorem . cur enim azymo pane usus est dominus , nisi quia per id tempus quo sacram illam coenam ipsi visum est instituere , nullus in iudaea alio pan● uteb●tur ? aut igitur azymorum festum simul restituatur ●portet , aut fatendum est communem & omnibus usitatum panem exemplo domini rectius usurpari , quamvis azymum panem dominus adhibuerit : de veteris purioris ecclesiae more taceam , quem adhuc graeca ecclesia retinet . beza ep. . exod. . , . a some think no other then unleavened bread could be used without a manifest transgression of the law which did forbid that any leaven should be so much as used among them at that time . yet the necessity of using unleavened bread in the eucharist , doth no more follow from thence , then that we must celebrate the sacrament at even , because christ did then institute it . pareus on cor. . handleth this question , and makes it indifferent , he saith , we should rather look that the heart be free from leaven then the bread . cor. . and de sym. eucharist . c. . he saith with the schoolmen , conveniens est , ut in hoc casu cujusque ecclesiae observetur consuetudo , modò vitetur necessitatis opinio ac superstitio , & spectctur communis aedificatio . a cart. on rbem . test. on cor. . . b b. morton of the masse , l. . c. . sect. . de panis qualitate nos contendimus , si modo verus sit & solidus panis , quod de hostia papistarum vix potest affirmari . ames . bellarm. enerv. tom. . c. . farinacea folia ( wafer-cake ) neque panis formam habent ; neque pro pane unquam usquam gentium fuers usitata . chamier . de sacramentis l. . c. . hostiae neque ab hebraeis , neque graecis , neque latinis vocantur panis , sed distinctis appellantur nominibus , à probatis autoribus ad nullum genus panum referuntur , non sunt communissimum & nobilissimum nutrimentum , non roborant corpus humanum , ergo non sunt verus cibarius , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic dictus panis . sylloge a. frat. roseae-crucis donata . panis azymus glutinosus erat , & frangebatur fine manu fine cultre . lorinus in act. . . nos sentimus pane azymo & fermentato confici sacramentum posse , & retinendum cuique esse suae ecclesiae morem . verum addim us primò optimum esse omnes ecclesias etiam hac parte conformes esse tum testandae unionis gratia , tum ut infirmiorum conscientiae consulatur . deinde optimum videri & proximum instituto sacramenti panem usurpari fermentatum , itaque hac potius utimur , paucis ecclesiis exceptis , quibuscum non est propterea nobis unanimis consensus . chamier . de sacr. l. . c. . cum nusquam nisi panis mentio sit , nulla addita circumstantia , panis intelligitur usitatus & communis . constat panem azymum fuisse extraordinarium , nec vulgo usitatum . id. ib. * parte tertia quaest. . art. , . est ritus à veteribus nonnullis olim observatus ; sed nec dogma fidei nec essentialis pars sacramenti . quia vinum forte fuit in illis regionibus calidis , paululum aquae admiscebant . epis. daven . de iud. controvers . c. . apol. . in regionibus orientalibus ubi fortia vina sunt , usitatum fuit non merum sed vinum aqua temperatum bihere . unde chemnitius verisimile judicat , christum vinum non merum sed temperatum bibisse . mixtio aquae potius aliquid addit institutioni , quia evangelistae solius merique vini mentionem faciant , matth. . . ma●c . . . luc. . . gerh. loc . commun . verisimile est christum miscuisse vinum , cum orientis vina generosa sint & calida . illud etiam non diffitemur , ecclesiam veterem usam esse vino mixto . nempe quia post coenam eodem vino celebrarent agapas suas , ansam dare gentibus noluerunt quasi mero ad ebrietatem uterentur . vossius in thesibus . papistae vino consecrando admiscent aquam , quanquam exigua quantitate . nos sentimus , rem esse merè indifferentem , ideóque liberè usurpandam , omittendamve ; dum ne turbetur ordo ecclesiae . tantum ergo reprehendimus in papistis , quod nullo praeeunte verbo dei , peccata & quidem mortalia fingant . chamierus de sacramentis lib. . cap. . cartw. on mat. . the fathers used wine tempered with water , because in the place where they lived the wine was so strong . matth. . . mark . . * de eucharist . l. . c. , . cartw. d. reynolds meditat. on the lords supper , chap. . eucratitae & aquarii temperantiae praetextu vinum refugiebant , ac loco ejus aquam solam in hoc sacramento usurpabant . vossius in thesibus . aquarii ex hoc appellati sunt , quòd aquam offerunt in poculo sacramenti , non illud quod omnis ecclesia . august . cap. . de haeresibus . matth. . consecratio vocabulum est solenne significans id quod fit , ut haec signa visibilia quae per se profana sunt , & aliena à mysteriis religiosis , sint sacramenta corporis & sanguinis christi , sive sint corpus & sanguis christi . consecrationem distinguimus à forma sacramenti , ut totum à parte , consecrationem dicimus esse in tota christi institutione . ut quicquid ille fecerit ad eum pertinens , nosque jusserit facere , eo ipso consecrari credamus sacramentum , ne exclusis quidem ecclesiae precibus , quibus id ipsum à deo postulatur fieri , quod ea institutione continetur . chamier . de sac. l. . c. . si quis negaverit in sanctissima eucharistia contineri verè , realiter , substantialiter corpus & sanguinem christi anathema sit . concil . trid. sess. . can. . nos dicimus dominura christum corporaliter sub specie p●nis contineri . greg. de valent. tom. . disput. . quaest. . a compend . socin . confutat . cap. . vide plura ibid. b of the eucharist , chap. . pag. , . and chap. . pag. . c stricturae in lyndomastygem concerning the seven sacraments . d parte tertia quaest. . art. . qui transubstantiationem damnavit lutherus optimè , tamen induxit consubstantiationem non benè , & ab hoc non laudabili initio , brentius ejus discipulus ad ubiquitatem delatus est , pessimè . anabaptistae in oppositum lapsi extremum , signa sunt imaginati vacua & inania , quasi nudas professionis tesseras christianis & infidelibus distinguen●is . chamierus lib. . de eucharistiae c. . hyperbolicum praesentiae modum exigunt curiosi homines , quem scriptura misquam ostendit . calvin . instit l ▪ c. . corpus unum non potest esse in pluribus locis simul , non enim repletivè , at is modus proprius est deitati quae omnia cum repleat , tamen neque spatium occupat , cum sit spiritus : neque terminis ullis definitur , cum sit infinita : nec definitivè , quia quaecunque sic sunt in uno loco non possunt esse alibi . nec tertiò occupativè , quia quicquid ita est in loco est etiam definitivè , ac proinde non potest esse alibi . chamierus tom. . l. c. . scholastici tametsi contendunt ineptissimè , idem corpus posse esse in uno loco modo suo naturali seu circumscriptivo , & in multis aliis modo sacramentali : negant tamen posse esse modo naturali vel per divinam potentiam absolutam simul in pluribus locis . ames . bellarm. enerv. tom . c. , lutherus principio ad sacramenta conversus , videbat non esse septem , putabat tamen adhuc plura esse quam duo ; post in catechismo majore , re diligentius expensa , duo tantum statuit . in negotio coenae primo videbatur illi , licet panis inesset , tamen corpus domini una etiam per consubstantiationem adesse ; sed paulò ante mortem agens cum philippo melancthone , fatetur in negotio coenae nimium esse factum . rainold . de lib. apoc. tom. . pralect . . nobis unicum solatium in co sacramento est praesentia corporis christi in sacrâ coenâ . sed negamus esse id , in , cum , sub pane ; nisi ille modus loquendi sic accipiatur , quòd sit in , cum , sub pane ut signo corporis in coena praesentis : ita enim unionis & pacis studio haud difficulter etiam in cum modum loquendi porrò condescendemus . vedel . rationale theologicum , l. . c. . proper subsistence of its own , and in it self it hath none , only the subsistence of the son of god is communicated unto it , which is infinite and unlimited . ex hoc loco cinglio-calviniani , canes impurissimi , blaspheme argumentantur , corpus christi in s. coena ore corporis non accipi , nisi ( inquiunt ) s●atucre velimus & illud in alvum abire , & ( increpet te dominus satan ) per secessum ejici . bertram . in mat. . * coster . dr burgess of kneeling . pag. . deux non jussit vel adorari sacramentum , vel etiam nos adorare coram sacramento , vel in sacramento . nolumus tamen atro carbone notare eos , qui nobiscum alias se●●i●●●es , & eandem fidem profitentes , neque sacramentis divinos honores deferre intendentes , ea flexis genibus accipiu●t , adorati●ne ad institutorem directa , & ad eum qui se nobis communicat . quia tamen mos ille ab iis profluxit , qui ex sacramento deum fecerunt , quod directe adorant , multo magis nobis consuetudo probatur corum , qui quantum possunt abstinent ab ●●s ex quibus vel suspicio , vel occasio idololariae , vel superstitioni , oriri posset . riveti instruct. praepar . ad coenam domini , c. . vide plura ibid. transubstantiation is commentum ▪ quo nihil vidi● orbis absurdius . chamierus . b. morton of the masse , lib. . cap. . sect. . si quis negaverit mirabilem & angelicam conversionem totius substantiae panis & vini in corpus & sanguinem , anathema fit . concil . trident. can. . nullum exemplum dari potest , vel ordinarium , vel extra ordinem per miraculum , totalis conversionis alicu●us substantiae individualis , in aliam substantiam individualem praeexistentem & manentem . haec igitur transubstantiatio ( quae res est ordinariae procur●tionis secundum pontificios ) tale quid est , quale simile nihil deus unquam per hominem aut angelum effecit , id est , commentum sine exemplo . ames . bellarmin . enervat . tomo tertio cap. . see m. cartw. answ. to the marquess of worc. reply , from p. . to . and gages new survey of the west indies , c. . * cor. . . & . , . fictitia illa transubstantiatio pro qua hodiè acrius depugnant quàm qro omnibus aliis fidei suae capitibus . calv. inst. l. . c. . vide plura ibid. * d. fulk on cor. . . attersol hath twenty six reasons against transubstantiation , l. . of the sacrament , cap. . see d. primrose on the sacram. p. . to . and d. hall● no peace with rome , p. . d. featl●ys vertum. rom. p. . d. chaloner on matth. . ● . p. . to . to make bread to be flesh while it is bread , is a contradiction in it self , and as much as to say , bread is no bread , and therefore impossible . d. morton . the pretence of gods omnipotency hath been anciently asylum haereticorum , the sanctuary of hereticks . c●saub . exercit . . vide amyraut ▪ de l'elevation de la foy & de l'abaisement de la raison , ch. , , , . & thess theol. sa●mur . part . . de transub . vobis ( ut multi seutiunt ) praestitisset , vertiginosam hanc de transubstantiatione opinionem non attigisse . nam , ex quo helenam hanc vestram i● christianismum advexistis , tot vos , tot scholam vestram quotidiè exerce●t , tam ●●inosae , tam nodosae quaestiones ( tam id autem tristi successu : ) de quantitate christi sub pane , an sit ibi christus sub sua , an sub panis quantitate ? et si sub suâ , an sub quantitate sine modo quantitativo ? an sit ibi christi substantia sub accedentibus , remotâ tamen inhaerentia ? contra logicam . in iis verbis , quod pro vobis frangitur , cùm frangi jam corpus non possit , quippe nec pati : an frangi non sit ibi verbum passivum , contra grammaticam ? an ex accidentibus mures nutriantur , an ex iis vermes generentu● ? contra physicam ? episc. andr. ad bellarm. apolog. ●esp cap. . vide plura ibid. nullum exemplum dari potest , ubi omnes sensus omnium hominum ( organo , medio , objecto benè disposito ) adh●bitis omnibus mediis explorandi veritatem , circa objectum sensibile fallatur . . nullum sacramentum institu●t ita deus ut fundamentum suam habeat in sensuum delusione . ames . bellarm. enerv. tom. . de transub . in illis orationibus petra erat christus , semen erat verbum dei , ego sum ostium , verbum substantivum ▪ est interpretandum pro significat aut sigurat . salmeron . tom. . tract . . rogant dominum qu● esset parabola jam dicta , boc est , quia illa significaret . est enim hic ponitur pro significat , quemadmodum & ibi , petra autem erat christus . jansen , concord c. . reprobata cornel●o à lapide fuisset audacia maldonati , negantis verbum substantivum aut latinè , aut graecè , aut ebraicè , a●t t●lla prosus in lingua aut apud ull●m au●●●●● pro verbo significat ●ccip● solor● , ●●t etiam posse , hominesque imperitissimos qui id dicunt , esse affirmantis . sic insolentissi●●us , hispanus in mat. ▪ rive● . i●● . . manifestium est , est accipi ordinarie pro signifi●a● : ●● amare est diligere , id est , significat . petra erat christus , id est , in petra erat significans christum . septem boves sunt septem anni , gen. . semen est verbum dei , mat. . hoc est foedus meum , id est , significat chamier . de euchar. l. ▪ c. . vide mo●nayum de ▪ sac euch ▪ l. . c. . , , , , , ▪ la veritè de la religion reformee . par. de croi . p. , , , &c. nullus patrum affirmat substantiam panis , ●ffi●● substantiam corporis christi , pro●er vel unum , & monstrum illud admittam & amplectar transubstantiationis . loquuntur scio autres eo modo , ut dicant tran●mutari , transire , transelementari , in aliam naturam cedere , & quae sunt alia ejus generis . montac . orig. eccles. tom. prior . part ▪ poster . p. . in ecclesia veteri rese●vabatur eucharistia & ad aegrotum deserebatur : sed utrumque ●iebat , ut sumer●tur & manducaretur . at in romana ecclesia circumgestatio fit ad ostentationem & pompam ▪ au● ad incendia , tempestates , aliaque , mala averruncanda ▪ etiam in adoratione ejus peculiaris cultus est institutus : quae commenta veteris ecclesiae sapientiam fugerunt . voss. in thesibus . sacramentum non est , nisi quatenus institutio domini in co observatur , sed dominus instituit usum praesentem eucharisti● , non hostiam in pixide conservandam : ergo hostia in pixide conservata , non est sacramentum . iussit dominus discipulos suo● facere quod fecerunt . iussit nos etiam facere quod prima coeha factum est . iussit manducationem conjungi cum benedictione , fractione , & acceptione . nihil de reservatione jussit , aut judicavit . ames . bellarm. enervat . t●m● tertio cap. . d. reynolds medit . on the l. supper , c. . an nov● negabunt romani in eucharistiae sacramento , elevationem , ostensionem , adorationem , circumgestationem , detractionem calicis ? quam aliena haec omnia ab ipsa christi institutione & primaevae ecclesiae praxi ? recentissima quidem ista , & ab his quinque aut sex saeculis introducta . salmas . apparat. ad primatum papae . p. . polyd. virgil. de invent , l. . c. . see book of martyrs , vol. . pag. . about the word mass , and mayerus in philol. sacr. and drus. ad difficiliora loea deut. . vide casaub . exercit. . sect. . & martynii etymol . in voce missa . & picherelli dissertat . de missa . cap. . maldonat . apud mat. de miss . l. . c. . sect. . it was called missa a masse or sending ( say the papists ) because an offering is sent to god by the priest , or from sending of gifts to the deacons for the publick use , rather from the dismissing of the people , either of the catechumeni and poenitentes before the sacrament , or after that was done , of the whole people and congregation in these words , ite , missa est . the phrase missam facere ( used in some of the fathers ) doth not signifie to say the popish masse , but to dismisse some out of the assembly . ad missam venio , quod nomen tantum non adoratur à papistis , à nobis non lubenter usurpatur , cum quia non à scriptura , ne quidem à prima antiquitate , tum quia nihil habeat , quo pars ulla aut efficacia sacramenti deli●cetur : ac ne apud papistas quidem sacramento proprium sit . missam latinum nomen latina etymologia dictum à mittendo nemo dubitat , origo nominis est à dimittendo populo ; quod ●is fiebat , primùm enim dimittebantur catechumeni , & quibuscunque non liceret interesse sacris mysteriis : postea iterum universus populus omnibus perfectis . chamier . de sac. l. . c. . see m. cartw. rejoyn . p. , , , , , , , , . down . diatrib . de antichristo , lib . c. . genebrardus celeberrimus . ille ebraicarum literarum apud parifienses doctor primam missam ab apostolo jacobo ipso die pentecostes cantatam asserit . amama antibarb . bibl. patres eucharistiam sacrificii nomine appellarunt , primò , quia eucharistia est gratiarum actio quae sacrificium est deo gratissimum . secundò , quoniam qui ad eucharistiam rèctè accedunt se tot●s deo in sacrificium offerunt . tertiò , quia memoriam illius summi & divinissimi sacrificii recolit , quod christus in cruce fecit . whitak . ad sanderi . demonst. resp . in such sort as the ancient fathers did call this action a sacrifice by a metonymy , because it is a remembrance of the only sacrifice of christs death , and by a synecdoche , because the sacrifice of praise is offered to god for the redemption of the world in the celebration of this action , in this sort we do not deny the term of sacrifice . fulk on mat. . . si quis dixerit non offerri verum & proprium sacrificium , aut non esse propitiatorium , anathema fit . concil . trident. sess. . can. . & . neque enim patres eucharistiam cum sacrificium appellant , reale ac verum proprieque sic dictum sacrificium propitiatorium intelligunt , sed ob alias causas victimam , sacrificium oblationem , appellant . vede● . exercit . in ignat. epist. ad smyrnenfes , c. . ibi etiam septem causas assignat , ob quas eucharistiae sacrificium vocatur à patribus . vide cameron . myroth . ad heb. . d. featley . si occisio sit de ratione sacrificii , illud quod appellant incruenentum sacrificium , nihil aliud erit quam repraesentatio veri & realis sacrificii ; ac proinde haud reale sacrificium . nam si saepè offerat seipsum christus , oportet cum saepè pati , cum ●blatio christi à passione ejus fi●c . morte distincta , fit figmentum sibi ipsi contradictorium . episc. daven . determ . quaest. . hoc & postrema sua ●voce , & inter ultimos spiritus edita christus significavit , quum dixit , consummatum est . sol●mus extremas morientium voces pro oraculo observare . christus moriens testatur uno suo sacrificio perfectum esse & impletum quicquid in salutem nostram er●t . calvin . instit . lib. . cap. . l● foy fondee sur l●s sainctes escritures . p●r daille partie . vide plura ibid. cum in scriptura sacra preces & elecmosyne , & aerumnae piorum , & quaelibet sanctae actiones sacrificia appellentur , facilè patimur sacram coenam vocari sacrificium : nec imus inficias quin hoc sensu sit sacrificium . quo sensu veteres eam vocaverint sacrificium , hinc liquet , quod passim sacram coenam vocant eucharistiam & sacrificium eucharisticum , id est actionis gratiarum , seu sacrificium landis , ut habetur in c●none missae . molinaei hyperaspist . lib. . c. . m. t goodwins christ the universal peace-maker . p●r . . sect. . tolle traditiones incertas , & apocryphas , actum erit de missis solitariis & angularibus : de sacris ignotis , precibus exoticis & ignoratis , corporali praesentia , manducatione orali in eucharistia : & illa monstrorum hydra , puncto nimirum cum omnibus dimensionibus , transubstantiatione . montac . antidiat . certissimum est sacram coenam non nisi in communi aliquo fidelium & communicantium coetu ess● usurpandum : quò spectant varia nomina quibus designatur tum in scripturis , tum in patribus . appell . tur euim synaxis , coena domini , communicatio . vide cor. . . & . , , . hinc jure merito improbatae nobis missae privatae & absque communicantibus , quae sunt in usu apud pontificios quaest. aliquot theol decisio authore maresio , q. . d. featleys stricturae in lyndomastigem , p. . see d. willet on exo. . ▪ controvers . see d ▪ halls no peace with rome , p. . in ecclesia romana communi proverbio dicitur , campana bene pulsata dimidium missae esse peractum . domitius calderinus ne missam quidem volebat audire , & quum ab amicis eò duceretur , dixisse fertur , camus ad communem errorem . lodov. viv. de veritate fidei christianae , l. c . nobilissimus cunradus à rechenberg , superstitionum osor , & missatici sacrificii non obscurus hostis , qui aliquando visitatoribus , ut missam celebraret , hortantibus , respondit : si vere christus est in hostia , indignus sum qui illum intuear , indignior qui patri offeram . si non est in hostia , vae mihi , si panem pro deo populo adorandum propono . scultet a●nal . decas . p. . aderant sed non ●dorarunt . pet. mart. d. featleys vertumnus romanus , p. . vide grot. in lu● . . . see down . sum of div. on the . com. m. reynolds meditat. on the lords supper . cartw. rest of the d reply against b. whit. gift , p. , he quotes there also p. mart. on rom. . beza in his questions of the sac. . augustinus de peccat . merit . & remis l. ● . c . & . defendit , infantes non posse vitam ac salutem aeternam consequi , nisi eucharistiam participent , putans aequè obligari istis verbis joh. . . ac istis , nisi quis natus fuerit . augustini & innocentii primi sententia sexcentos circiter annos viguit in eccle●●● , eucharistiam etiam infantibus esse necessariam . nunc apu● omnes qui christianum nomen profitentur is mos obsolevit , q●i ob●in●erat tempore cyprian● , augustini & innocentii primi romani episcopi , ut euchar●●●icum panem in●●nctum ●●●berent infantibus , ut ex eorum scriptis apparet . rivet . instruct. praepar . ad coenam dom. c. . b. morton of the masse , lib. . cap. . sect. . si quis dixerit parvulis antequam ad ann●s discretionis pervenerint necessariam esse eucharistiae communionem , anathema fit . concil . trident ▪ sess. . canon . . * it must be a remembrance , . of faith , . in reference to remission of sins , mat. . . . to sanctification , there is bread to strengthen the heart , and wine to make it chearful , isa. . . of love , cant. . . his love appeared in all his doings , sufferings . of desire , psal. . . . of mourning , ps. . . we should consider we had a hand in christs death . of thankfulnes , cor. . . it is called the cup of blessing , and by the ancients the eucharist . . of resolution to abhor those sins that formerly provoked god , hos. . . ps●● . . . i will wash my hands in innoc●● . y , and so will i compasse thine al●●r . cor. . the bread must be eaten and the cup drunk so . bonum ex causa integra , malum ex quolibet defectu . exod. . , . joh. . . . & . . * that which is good per se groweth evil per accidens , if it be not duly circumstantionatum . cajet . in thom. . . quaest. . an alms , though good in it self , ye● groweth to be evil , if it be faulty in the circumstances of due time , measure , manner , and of fit persons upon whom it is bestowed . the second covenant begins with acceptation of persons and then of services . there must be an acceptation of the person in reference to his service as well as state . the service must . flow from a regenerate nature and act , john . . . must be agreeable to a rule prescribed . . the matter of it must be good : to give alms is good , but they must be of our own , ephes. . . . the means must be good , it was ill done of iacob to get the blessing by a lie . . the ground of undertaking it must be good , jer. . . * the holy ends of service are mainly three , . to please god , col. . . . to glorifie him , joh. . . . to enjoy communion with him , heb. . . one should be equally prepared for the lords supper as for death . sacramentum & articulus mortis aequiparantur , say the casuists . downam . in loc . try how thou standest in the grace of god. calvin . judge thy life exactly . theod. bring all things to the rule morton . hoc dicit quia per schismata prostrata ●ra● ecclesiae disciplina . ne credite , inquit , etiamsi ecclesiae judicia essent , impune vos laturos contemptum mysteriorum . grot. examination is necessary , . that we may know our estate . our interest in christ , job . . we must try whether we have spiritual life before we look after spiritual nourishment . isa. . . jer. . . no man can come so worthily as he ought , nor so fit as he ought , chron. . , , , . the benefit of the sacrament is pro ratione fidei communicantium . origen . qui●quid 〈◊〉 〈…〉 ad 〈…〉 . corruptio op●imi p●ssim●● m●rs ●●● malis , vita bonis ▪ aq●●n . ●eus erit corporis & s●nguinis christi violati . jerom. par fecit quasi christum trucidaret . heb. . , , ● . grotius . dici●●r teneri reus corporis domini , qui illud est aspernatus , ut apo●●olus ipse explicat , versu . beza . be●●ay christ as iudas . theodoret . guilty of murthering him as the jews . aquinas . iudas betrayed , and the jews murthered christs body when he was abased , we abuse it now he is glorified . . they did it ignorantly , we wilfully . this sinne of unworthy receiving is peccatum contra remedium universale , contra medicinam unicam , contra consolationem & vitam animarum . id est , edendo ac bibendo damnationem in se a●●ersit quod per se salutare est in v●nenum ip●i vertitur . grot. mat. . . mat. . . & . . ephes. . . indignè , id est , aliter quam dignum est tanta mysteria tractari . beza . certain dona●ists ( saith optatus , lib. . ) casting the holy sacrament to dogs , were themselves devoured as dogs . a bachelour of arts being popishly affected at the time of the communion took the consecrated bread , and forbearing to eat it , conveyed and kept it closely for a time ; and afterwards threw it over the wall of the colledge , but a short time after , not enduring the torment of his guilty conscience , he threw himself headlong over the battlements of the chappel , and some few hours after ended his life . b. morton l. . of the masse , c. . sect. . he saith there he saw it , it was one sir booth of st iohn colledge in cambridge . cyprian serm. . de lapsis , hath two stories of some that came to the sacrament , and did latenter accipere , secretly receive , to one the minister gave the bread , he took it , but it stuck in his throat , gladium sibi samens non cibum the other took it , but when he came to eat it , he had ashes in his hand , alius qui & ipse maculatus , sacrificio a sac●rdote celebrato , partem cum caeteris ausus est latenter accipere , sanctum domini edere , & contrectare non potuit , cinerem ferre se apertis manibus invenit . gen. . , . num. . , psal. . . see in m. dod on the sacrament a catalogue of the sins against every commandment , and d. wilkins his discourse concerning the gift of prayer , ch . , , , , , & . the soul and all the powers of it must be given to god , and that with preheminence , above all other things , and in all fulnnesse of perfection . so far as he may be their object , god is not to be hated episc. daven . de justitia actuali . luk. . , . john . . * rom. . . it comes from the devil , it is called his work , and wicked men are termed the children of belial , see john . . we should be especially humbled for original corruption , psal. . . jam. . . all humiliation ariseth out of a sense of our own vilenesse and gods displeasure ; the law discovers that as well as actual sinne . consider , the greatnesse of the sinne , ratione quidditatis & formalitatis , ratione causalitatis , it is the cause of all actual sins , ratione virtualitatis & potentialitatis , ratione eminentiae , it is the first of that kinde . . think of david and paul how they were troubled with it , we have as great cause to be humbled as they . . think of the holinesse of god , he is essentially holy as we are naturally sinful . . take some time to view thy self in the glasse of the law , rom. ● . . that is a copy of gods holinesse , go from commandment to commandment . the end of the sacrament is to keep in memory the great things christ hath suffered for us . cor. . see exod. . , . * licet plagarum numerum in christi flagellatione excesserint ministri , quem hebraei ex lege servabant , ut ob id non hebraeorum more , sed romanorum flagellatum christum plerique dixerint ; quod tamen columnae fuerit alligatus , etiam hebraeorum morem consuetudinemque redolet , quod miror posse in dubium revocari . novar . sched . sac prophan . l. . c. . not barely to go over the history of his passion , but to get our hearts affected with his sufferings , lam. . . zech. . . we must not leave meditating on christs love till he be totus fixus in corde qui totus fixus fuit in cruce . bern. there is . an historical remembrance of christ , when we look upon the death of christ as of an innocent person , and not on gods design in it , luk. . . . doctrinal or dogmatical , this only rests in generals . . applicative , phil. . , . not only look on christ crucified , but finde our selves crucified with him . the historical remembrance is an act of fancy , the doctrinal of reason , this of faith . . we should remember what christ endured we deserved , isa. . . . there is no sinne light that was so heavy on christ , matth. . . he mourned for our sins , and shall not we our selves mourn , and throw away those sins that stabbed him to the heart ? certè patientem christum nemo luget veriùs , quàm qui ea , ob quae passus est christus , odisse incipit . drexel . aetern . prod . c. . sect. . . it is a great matter to recover a lost sinner . , we should love our own souls , and the souls of others , since christ manifested such love to our souls . . we should not crosse the ends of christs suffering : . he died to redeem you from this present evil world . . to destroy the works of satan . we should live to him . * 〈…〉 are some particular cases , wherein it is not safe for some particular persons at that time , ●●● in 〈…〉 to p●t them to try themselves by signs . but for the general it is necessary , and the duty of all people to ●●ok to signs , and to try themselves by them . m. hooker on rom. . . a two-sold knowledge is required of every receiver , . a di●cernning of the body and bloud of christ , he must be able in some competent measure to understand the doctrine , nature , use and end of a sacrament , by whom it was instituted , and why and for what end , cor. . . they were to instruct their children what this and that action signified in the passeover . . of himself , implied in the duty commanded of examining our selves . edere christum est credere in christum . qu●d paras dentem & ventrem ? crede tantùm & manducasti . august . he that comes without faith , receives sacramentum , not●em ●em sacramenti . iesus christus , isque crucifixus , debet esse proprium sidei nostrae objectum . rivetus instruct. praepar . ad coenam domini , cap . prayer profits not without faith , rom. , , . mark . . luk. lat . end . mark . . faith only makes up the union between christ and us , john . . the people of god have a four-fold glorious sight in this life , john . . cor. . . . they see god in christ. . they see christ in god. . they see christ in themselves . . they see themselves in christ. see rom. . , . common people say , they have believed as long as they can remember , and they thank god they never doubted . while men are in their natural condition they think it is nothing to believe in christ , though they walk contrary to him , but when sinne is fully discovered , and one sees the severity of gods justice , it is then hard to believe . rom. . . thess. . . consider . thy natural estate is a state of death & damnation , john . . gal. . . . so long as thou abidest out of christ thou abidest in death , john . . joh. . . all sins de merito , are damnable , they deserve death , but not de facto , no sinne necessarily brings death but unbelief , because it keeps a man off from christ the fountain of life , john . , . . thou canst not be the fountain of thine own life . . life is to be had in no other but christ , john . . . there is no way of having life from him , but by union with him , john . . the first thing that grace puts forth in the soul , is an instinct after union . faith is an instinct put in by the teaching of the father after union with christ. the sole way to get this supernatural grace is with hearty ●amenting of its absence and weakness to beg it of him who is able to work it in the heart , and to feed and nourish it by a continual meditation of his greatness and great works which he hath formerly wrought for our confirmation . poenitentia est dolor de peccato cum adjunct● proposito melioris vitae . luth. in loc . commun . de poenitentia . all the sermons of the prophets and apostles run on this , christ commanded his disciples to preach it . it is one of the two parts of the gospel , the summe of the gospel is faith & repentance . it is praeterita peccata plangere , & plangenda non committere . aug. it 's secunda ta bula post naufragium ▪ medicina est spiritualis animi vitiorum , say others . see mr calamy on act. . . and cameron on mark . . our sorrow for sin should be our ▪ chiefest sorrow , because sin is the greatest evil ; and it is so in respect of the intellectual part , and in respect of the displicency of the will , wherein the strength of repentance lieth . according to the multitude of thy mercies blot out all my offences , and create in me a new heart and a right spirit . lord do away the sinne of thy servant , petit . . it is not only among the precepts but promises and priviledges of the gospel , act. . . da pr●●s poenitentiam postea indulgentiam . fulgentius . they are therfore ministers of the gospel not legal preachers which preach repentance . there is one act of faith to be done once for all , to lay hold on christ , and be united to him , and justified by him , yet i must live by it , and do every duty by it , so for repentance . isa. . . jer. . heb. . before the supper and the offering of a childe in baptism , then christs death is represented . rom. . . gal. . . a on a mans death-bed the day of repentance is past : for repentance being the renewing of a holy life , the living the life of grace , it is a contradiction to say , that a man can live a holy life upon his death-bed . d. taylors rule of holy living , chap. . sect. . that place ezek. . . is it which is so often mistaken for that common saying , at what time soever a sinner repents him of his sins from the bottom of his heart , i will put all his wickednesse out of my remembrance , saith the lord. let not that be made a colour to countenance a death-bed penitent . d. taylor on jer. . . serm. . one may repent on his death-bed as well as the thief on the crosse , but it is dangerous to put off repentance till then , it will be harder to come in . it s a rare sight ( saith one ) to finde a young man godly , and an old man penitent . we acknowledge that as god cals some at the first hour , so may some be called at the last hour of the day , yea inter pontem & fontem . d. iackson indeed hath an opinion , that a man may proceed so farre in sin in this life that the door of repentance may be th●t upon him , none of our divines deny the possibility of any mans salvation while he lives in this world . d. twiss ag . hord. p. . there is a gospel-command to repent mat . . act. . . . the very space of repentance is a mercy and given you that you may repent , revel . . . . it is the natural fruit of a regenerate heart , ezek. . . . it is repentance to salvation , cor. . . there is more joy in heaven for one sinner that repents then for ninty nine that need no repentance , as if he had aimed at the antinomians . * act. . . & . . tim. . . whosoever hath truly repented is , . low in his own eyes , so paul. . fears sin ever after , eccl. . . . is pitiful to others in their fals , gal. . . . there will be a growth in the contrary with grace , jer. . . dan. . . mat. . . * thess. . john . . mandatum novum dicitur , quia excellentissimum , & quod nunquam antiquari debet . rivet . rom. . . see john . . & . mat. . . non est aliud peccatum aequè buic sacramento adversum , atque discordia . contrarium est enim & nomini , & rei hujus sacramenti , nomen est communio , res unitas cordium . luther . de praeparatione cordis pro susciptenda sacra eucharistia . ex convi●andi ritu in locis sacris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 christianorum traxerunt originem : quarum non apud apostolos solos , sed patrum etiam cruditissimos crebra sit mentio . coena nostra de nomine rationem sui ostendit ▪ vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id quod dilectio penes graecos est . tertul. apolog. dilher . elect lib. . cap. . cùm ex charitate diligatur proximus propter deum , quanto aliquis magis diligat deum , tanto etiam magis ad proximum dilectionem ostendit , nulla inimicitia impediente . sicut si aliquis multum diligeret aliquem hominem , amore ipsius , silios ejus amaret , etiam inimicos sibi . aquin. a , ae . q. . art. . fuller . mountag . def. of tithes ag . m. selden , c. . lutherus quadam concione ait eum ad coenam domini optimè dispositum venire , qui pessimè fuerit dispositus , eum dignè manducare , qui indignitatem suam agnoverit . tim. . . grace is an instinct put into the soul after union with christ , and with god by him . the familists say , grace is christ himself working in us , that there are no habits of grace , we do not believe and repent , but christ in us , there is a seed in a man , john . . grace is called the new-creature , the inward man , the spirit and grace are distinguished , gal. . . pet. , . this duty suits with our present state , we are in a state of progresse and edifying , thess. . . prov. . * there are four helps to grow in grace by coming to the sacrament . . be sure you bring truth of grace with you . god will spie you out if you want the wedding garment . . act your graces , your faith , repentance , love to god , thankfulnesse . . look upon christ sacramentally , ●ye him in the elements , see him there crucified before thee , that thoumaist receive out of his fulnesse . . urge god with that promise , hos. . . pray him to let the dew of his grace fall on thy heart . aquinas part . qu. . art. . resolves this question . utrum cibus vel potus praeassumptus impediat sumptionem hu jus sacramenti ? here is a real though a spiritual presence of christ. sacramental , . love , cant. . . call to minde the highest act of christs love in dying for us when enemies . . sorrow in considering how our sins wound christ. hope , long for sweet communion with christ in heaven , the supper doth not only sea● comfort but glory . there is a union of mysteries . the elements specially represent his humane nature , but the sacrament gives us a right to his whole person , act. . . look on him as a compleat saviour , isa. . . col. ● and come with your whole hearts to whole christ , act. . . jam. ● . . there is a desertion in point of sanctification as well as consolation , when god leaves us in the duties we perform vide ames de consc . l. . c. . post scrmonem celebrandae s. c●nae locus , pr●●ser●im dum servebat primus ille christianorum zelus , singulis heb lomadis , interdum etiam diebus communicantium : nec enim unquam explicabantur sacramenta super mensam dominicam , quin multi ad eam accederent . mo●nayus de sacra eucharistia l. c. . nunquam in primitiva ecclesia eucharistiae sacramentum celebrabatur ▪ qum omnes qut adessent eidem communicarent . si qui , nollet communicare eo die quo conventus fidelium agebatur , quod propri● conscientia non● um satis examinata & probata cum à communione prohiberet , aut quod sibi od●i aut simultatis adversus fratrem conscius esset , si aliara quamcunque causam non communicandi haberet , non solebat cum aliis ad synaxim convenire , simpl. verin . epist. de libro postumo grot. p. . * in primitiva ecclesiae apostolicae vicina , flagrame persecutionum incendio fingulis diebus christiani communicabant . gerh. loc . commun de sacra ●oena c. . tempus communicandi esse debet frequentissimum & plane quotidianum . baptismus autem non iteratur , quia generationi quae unica est respondet . eucharistia vrò saepius iteranda est ; quia cibo & alimontae ( cujus frequens usus reperitur ) respondet . maldonati summula quaest. . artic. . constat ipsos apostolos & christianos quotidiè communicasse , act. . quotidiè communicabant sicut orabant p●ulò post ubi crevit christianorum negligentia coeptum est solis diebus dominicis communicare . id. ibid. art. . cur vetus ecclesia credidit omnem sidelem omni die communicare debere , quod ultra decimum saeculum videmus durasse , bodierna autem ac romana putat sufficere , si semel in anno communicatum fuerit ? quta nimirum illa nullum usum , nec ullum fructum sacramentorum constituit in videnda & audienda eorum actione , sed totum posuit in participatione vera corporis & sanguinis , haec ver● contrarium sumit . simplicii verini epist. de libro postumo grotii . parker of the crosle , part . . chap. . gillesp. in his aarons rod bloss . book . c. . p. , m. bowles de pastore evangelico , l. . c. . burrh . in his gospel-worsh . p. , . a b. buckeridge . m. paibody . b sir william temple . ● institut . l. . sect . d. burgess saith , the gesture of kneeling in the act of receiving was never any instituted ceremony of the church of rome , nor is it at this day . bellar. l. . de missa , c. , . saith , it was only for the conveniency of putting the hoast into the mouth of the receiver , and not for adoration of the eucharist . vide dilher . elect● . c. . m. down of sitting or kneeling at the communion . respond●o nos dei gratia melius ac sanctius in christi schola fuisse institutos , quàm ut putemus aliquam esse religionem eucharistiam de geniculis sumere . ita sumunt vicini in anglia fratres ; neque nos , si quando cum iis communicamus , eodem ritu samere ●●get ; totaque res apud nos ita libera censetur , ut quanquam stantes sacro ●pulo vescamur ipsi . pro fratribus tamen & habeamus & colamus etiam qui vel sedentes , vel ingeniculati eucharistiam accip●●cut . itaque si nihil à nobis aliud latini post●lassent , quam ut sacramentum de geniculis simpliciter sumeremus ; fateor nullam nobis ab ●is discedendi futuram fuisse causam satis idoneam ; quando quod postularent , id hujusmodi est quod à nobis integra atque illaef● conscientia fieri posset . dal●aei apologia pro eccles. reform . cap. . see act . . ieju●ium propriè dictum graecis ● . testamenti scriptoribus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jejuna●e , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à non comedendo dicitur , est enim quedam à cibo abstinentia . hebraeis afflictio dicitur , esdr. . . quia ex scripturae phrasi affli●ere animam est jejunare , num. ▪ . & levit. . . & . . eò nempèipertinet & spectat jejunium ut corporis afflictione anima ●●●ilictur ac dejic iatur . thes. salm. pars ultima religiosum jejunium à naturali & civili , in ●o differt , quòd à religione imperatur : id est , directè & immediatè , ad ●ulium & bonorem dei refertur . . non tamen ita refertur ad dei honorem ut p●rs ●u●tus , sed tantum ut medium , quo verus cultus promovetur . . in testamento novo , non est propriè medium cul●us , vel qua e●●●cit aliquid , vel ex institutione significat , vel coram deo , vel coram hominibus , sed quatenus disponit ad extraordinarium ex●r●●●ium cul●us . . disponit aui●m praecipuè impedimenta illa removendo , quae extraordinariae dei invocationi repugnant . ames . cas. consc . lib. . c ▪ . iejunium est abstinentia ad tempus , ab omnibus vitae adiumentis , quoad naturae imbecillitas & vitae decus sive honestas fert , ad preces efficaciores reddendas & humilitatem testandam . dudlei fenneri theol. sac. l. . c. . iejunium religiosum est voluntaria abstinentia à cibo & potu religionis causa , hommius disput. ● . fasting is an abstinence commanded of the lord thereby to make solemn profession of our repentance . cartw. descript . of true fast. bellarmine saith , iejunium pars est cultus divini , non id●o quod referatur ad cultum divinum ut finem , sed quod in se fit ipse cultus divinus . potest quidem jejunium nos aptiores reddere ad deum colendum , sed non potest esse pars cultus illius , non magis quam lachrymae & fletus . cameron myroth . ad matth. . . causae finales jejuniorum , . ut per substractionem cibi & potus caro spiritui sujiciatur . . ut animus ad serium poenitentiae exercitium excitetur . . ut in lucta ac calamitatibus admoneamur de peccato , quod est causa omnium malorum . . ut preces solennes eo ardentius à nobis peragantur . . ut publici conventus ecclesiastui majori cum animi devotione peragantur . chemnit . in harm . evang. sanctum ac legitimum jejunium tres habet fines . e● enim utimur ad macerandam ac subigendam carnem , ne lasciviat , vel ut ad pr●ces ac sanctas meditationes melius simus comparati , vel ut testimonium sit nostrae coram deo humiliationis , dum volumus reatum nostrum coram ipso confiteri . calvin . instit. l. . de extern . med ad salutem . c. . de hominis jejuni saliva ita scribit . plin. l. . c. . hominum verò in primis jejunam salivam contra serpentes praesidio esse docuimus . etiam satanico serpenti jejunium displicet , & ●ontra ejus artes , a● vires praesidio est . novar . schedias . sac . proph . l. . c. . daniel & others when they fasted some days together , took but little refreshment , the disciples of christ are accused that they did eat and drink . such an usual companion of fasting is the humiliation of the soul , that not only the faithfull in scripture are said to humble their soul by fasting , but sometimes also the outward fasting is called the humbling of the soul , psal. . . isa. . . levit. . , . king. . . an artificial day is the least space of time to be so bestowed , from morning till night , till six of the clock in the afternoon , or sun-setting . see mason of fasting . m. hilders . on psal. . . m. ball. b. down . christian exercise of fasting . the three who fasted dayes apiece , were moses the giver of the law , elias the restorer of the law , and christ the fulfiller of i● . broughton . hilaris sol●nnitas , est sol●nnitas , qua dei benesicia cum ga●dio & laetitia coram deo , & nobis sumentes , & al●is tribuentes , dei laudes praedicamus . zech. . psal. , . fenneri sacra theol. l. . c. . * as that act. . , . that some vows are unlawful , and bind not conscience . see mr. fenner of conscience , p. , . see dr. gouges saints sacri● . p. . to . & p. . and mr. wheatlies prototypes on iacobs vow . dr. sclater on psal. . . mr. downe of vows . vota sunt promissiones sole●nes deo factae de iis quae in nostra sunt potestate , & deo gratae ad fidem in precibus confirmandam , dud. fen. theol. sac. l. . c. . per hoc distinguitur juramentum à voto . in voto tranfigitur cum deo ips● , ut cum parte cui votum immediatè nuncupatur : ast in juramento tranfigitur cum homine . deus autem adducitur non ut pars , sed ut testis . sandersonus de iuramenti promissori obligatione . praelect . . sect. . vota fiunt deo , juramenta hominibus per deum , bellarm. l. . de monachis c. . mr. perkins case of consc. cum scribereutur scripturae sacrae nondum caeperat usus vov●ndi sanct is . bellarm. de cultu sanctorum , c. . s. francis vowed to gather all the pismires in the way , that travellers might not tread them to death . eccles. . . that the vows of the monks concerning poverty and perpetual continency are unlawful , see dr. willet on gen. . . sumptum est vocabulum consilii ex cor. . , . vocabulum supererogationis ex allegoria samaritani luc. . . chemnit . they urge matth. . . to prove these counsels . consilium persectionis vocamus opus bonum à christo nobis non imperatum , sed demonstratum ; non mandatum , sed commendatum . bellarm. de monachis , l. . c. . these are called monastical vows , because they are common to all that profess a monastical life . ipsum vocabulum du● haec includit , unum , ut qui supererogare statuatur , totum legis sensum absolvat , ne minimo quidem apic● praetermisso : alterum , ut legem transvolet & transcendat , faciendo actiones non solum indebitas & minimè imperatas ( quod quivis facere potest ) sed faciendo actiones meliores , perfectiores , deo gratiores , quam sunt istae quae in lege praecipiuntur . episc. dav. de justitia actuali , c. ▪ lex dei ●●tem perata est ultimis viribus naturae integrae & primitus institutae : non igitur hanc legem transcendere potest , natura corrupt● , & nondumplene renovata . apostolus hoc indi●avit ad rom. . . quando legem dei agnoscit spiritualem , & se carnalem &c. . . est itaque insinitae superbiae simul & stultitiae , putare se posse facere opera supererogationis , hoc est ( ipsis papistis authoribus ) opera quaedam indebita , meliora , & sanctiora operibus legis . ●n ●laustrum se compingere , à carnium esu abstinere , prec●s ad certum numerum & certas horas indies demurmurare , non u●i conjugio , regulae humanitus inventae se subijcere , pro●ri●tati bonorum suorum renuntiare , sunt opera supererogationis solummodo sensu prophetico , isa. . . non sensu papistico , quia opera à deo in lege requisita vincunt & perfectione transcendunt . id. ib. vide plura ibid. appellant pontificij opera ista indebita qu● quis sponte , sine mandato ex talibus , ut vocant , consilijs praestat , nova ac van● voce . opera supererogationis ( rectiûs superarrogantiae appellarent ) & docent ea coram deo excellenter esse meritoria , non tantum pro ipsis qui ea praestant , sed etiam pro aliis , quibus per indulgentias papales , aut alia ratione applicantur , hommii disputat . theol. adversus pontificios . disp. . ipsum vocabulum duo haec includit ; unum , ut qui supererogare statuatur , totum legis p●nsum absolvat , ne minimo quidem apice praetermisso : alterum , ut legem transvolet & transcendat , faciendo actiones non solùm indebitas & minimè imperatas ( quod quivis facere potest ) sed faciendo actiones , meliores , perfectiores , deo gratiores , quam sunt quae in lege praecipiuntur . episc. daven . de justitia habituali , cap. . vide plura ibid. ierome doth immoderately commend virginity . nup●iae terram replent , virgi●nitas paradisum , l. . contra jovin . and he reasons thus from those words of the apostle , it is good for a man not to touch a woman ; if it be good not to touch , therefore it is evil to touch . the papists urge tim. . , . for the single life of priests , and we alledge tim. . . & heb. . . for the lawfulness of ministers marriage . doctrina quae in concili● tridentino obtinuit , in quo matrimonia parentibus invitis à filiis famili i● contracta , fuerunt validata , non minus est doctrina d●moniorum ; quam alia , qua prohibent matrimonium personis ecclesiasti●● . rivetus in c. . gen. . exercit. . abbot against bishop . id. ib. dr. clark. in a synod at london anselme forbad priests marriage in england , and in the next yeer were discovered a great company of sodomites among them . veteres patres cyprianus , epiphanius , hieronymus , si quis fortè voverit se velle vivere vitam caelibem , & postea vivat impurè , nec possit incondia cupiditatum cohibere , satius esse dicunt , ut ducat uxorem , & sese castè gerat in matrimonio , at que illud ipsum matrimonium , vetus pater augustinus , ratum & firmum esse judicat , nec oportere revocari : isti , eum qui se voto semel obstrinxerit , quantumvis uratur postea , quantumvis scortetur , quantumvis flagitiosè , & perditè contaminetur , tam●u illura non sixunt uxorem ducere : aut si fortè duxerit , tamen negant illud esse matrimonium : & satius multo & sanctius esse do●●nt , cono●binam aut scortum alere , quam ita vivere . mocket . apol. eccles. anglic. i finde the polander had reason when he said that the society of the jesuites was a sword , whose scabbert was in france , but the handle of it in spain , or at rome , where the general of the jesuites abides ; for the first motion to draw this sword comes from thence . a refut . of c●tto●'s letter to the queen regent . vide am●s . l. . de ●onsc . c. ● . dc lacta spiritus & carnis . see also mr. m●nton on jam. . . p. . & . notes for div a -e cùm deus in monte sinai legem populo exhiberet , de medio ignis illam exhibuit . cur ita ? ut statim legis violatores deterreret , scirentque acriter pun●endos , qui dei legem reciperent , ●ec observarent . novar . sched . sac. prophan . lib. . c. . the moral law is set down in exo. . from the beginning of vers . to the end of the . gerh. loc . commun tom. . m●res●i collegium theolog. sc●tum illud rabbinorum ▪ non est iota in thorah , â quo non pendeant mille montes doctrinarum . diet. antiq. bibl. part . ● . lex est sanctio sancta jubens honesta & prohibens contraria . the moral law is , . a good and a holy law , psal. . . rom. . . . a perfect law , jam. . . commanding all good and forbidding all evil . . an eternal law. praecepta moralia sunt de dictamine legis naturae , ceremonia sunt determinationes cultus divini , judicialia sunt determinationes justitiae inter homines observandae , unde cum apostolus , rom. . . dixisset , quod lex est sancta ; subjungit quòd mandatum est ●ustum & bonum , & sanctum , justum quidem quantum ad judicialia ; sanctum quantum ad ceremonialia ( nam sanctum dicitur quod deo dicatum ) bonum , id est , honestum quantum ad moralia . aquin. ● , ae quaest. . art. . c. . see d. willet on exod. . . quaest. . & . ideo moralis lex vocatur ; quia de moribus , est omni hominum generi & semper communis . zanch. a materia tabularum in genere fuit lapidea . hinc vocantur tabulae lapidis , exod. ▪ . & ter tabulae lapidum , deut. . , , . & deut. . . b decalogus graeca vox est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , graecis & latinis scriptoribus usitata , genere tùm masculino , tùm foeminino . buxtorfius de decalogo . the respect betwixt the preceptsof both tables is this , that out of love to god in christ we perform love , and the duties of love toward our neighbour . the love of god is the ground of love to our neighbour , joh. . . & . , . and love to our neighbour is a testimony of our love to god , rom. , , . c s●tis constat inter omnes decalogi duas tabulas esse : quarum prior ad deum referatur , altera ad proximum . sed de praeceptis , quae iis in tabulis c●●tinentur , alia atque alia sententia est . ego in ebraeorum commentariis reperio primae tabulae praecepta quatuor ; secund● s●● ▪ viz. quae ad deum pertinent ; non habebis : non facies . non assumes . memento , &c. quae ad proximum , honora ▪ non occides . non m●●haberis : non testaberis falsum . non concupisces . aliter tamen haec ab aliis distingauntar . sunt enim qui prioris tabulae tantùm tria agnoscunt . non ●●abebis . non aslumes . memento . et secundae septem ; separantes ultimum , non concupisces . ut aliud prae●●ptum sit , non desiderabis , quae tamen apud mosen omnino confunduntur . nam pro eo quod in exodo , non concupisces domum , &c. non desiderabis uxorem in de●●●● onomio legitur , non desiderabis uxorem &c ▪ non concupisces domum , quare si v●ra ●a distinctio , qu●● re ●●t , nisi ●● n●●●m praeceptum si●●●●●mum , & contra , decimum uonum ? drus. miscel. centuria . c . vide buxto . f. de decalog . primum praeceptum substantiam & objectum divini cultus imperat , deum solum : secundùm verò praeceptum imperat cultus divini modum spiritualem solum . jun. the first table containeth four commandments , the which division doth iosephus antiqu. lib. . cap. . origen . homil . in exod. . ambrose in chap. . epist. ad ephes. approve : the tenth commandment , thou shalt not covet , is but one commandment , as i have diligently searched all the editions that we have in the hebrew tongue . with one point , period and sentence he concludeth the whole tenth commandment . in deut. . certain late edition make the division of the text , but that is nothing to the purpose , there moses repeateth the words unto them that knew before the division of the tables , in the eldest edition and print that i have seen , the tenth commandment in deuteronomy is not divided , the which edition venice gave unto us . onkelos the chaldee interpreter on deuteronomy maketh but one commandment of the tenth . bishop hooper of the commandments . this is not a new question , it was in calvins dayes , and in the dayes of some of the ancient fathers augustine wrote two books , contra adversarios legis . calvin wrote against the pestilent sect of libertines . the papists calumniate us , as if we taught that men are freed from the decalogue . vide bellarm. de justificat . l. . c. . david . à mauden . discurs . moral . in decem decalogi praecepta . discursum primum decal . praevium . but that we urge the obedience of the moral law as well as they do , and upon better arguments and reasons then they do . see b. down . of the coven . of grace , c. . he shews also there , chap. . how our saviour hath delivered us , . from the curse of the moral law. . the rigour and exaction . . the terrour and coaction of it . and , . from the irritation of it . see m. burgess his vindiciae legis , lect. . & . it is a question diversly disputed by divines both popish and protestant ( bellarm. de iust. l. . c. . zanch. de ●e●emp . l. . c. . thes. . ) whether the moral law binde christians , as it was delivered by moses and the prophets , or only as it was engraven in the hearts of all men by nature , and as it is renewed in the gospel by christ and his apostles . that opinion , that the law as it was given by moses and the prophets , and written in the old testament , doth binde christians , is better and more safe . the moral law of the old testament is pronounced spiritual , holy , good , just and eternal , psal. . , . rom. . . d the antinomists interpret those words of christ in this sense , he came not to destroy the law but to fulfill it : that is , he came not to destroy it with out fulfilling it in his own person , he hath destroyed it unto the person of every beleever , rom. . . one distinction well heeded and rightly applied , will clear the whole point concerning the abrogation and obligation of the moral law under the new testament . the law may be considered either as a rule , or as a covenant . christ hath freed all believers from the curse and rigor of the law , considered as a covenant , rom. . . ●ut he hath not freed them from obedience to the law , considered as a rule . d. sanders . on pet. . . believers are freed from whatsoever in the law is hurtful , unprofitable , burdensome . e christ as mediatour was subject to the moral law. rom. . . gal. . . & . . the law requires as perfect obedience of us as of adam in innocency under the danger of contracting guilt , though not of incurring death . this opinion carries libertinism and familism in the womb of it , if the law have nothing to do with me , what ever i do , i do not sin , jam. . , . the law is a judge by . condemning the sinner , passeth the sentence of death upon a man , rom. . . cor. . , . hos. . . . by holding a man under this conviction and self-condemnation , gal. . , . lex est career spiritualis & verè inferuus . see rom. . . & tim. . . job . . f the lord for brevity and our infirmity sake nameth only in every commandment , either the most horrible sin , forbidding it , or else the most singular vertuo commanding it . rom. . . & . . psal. . . chron. . . g m. perkins on jude v. . he that keeps one commandment because god enjoyns it , will keep all the rest , because the same authority enjoyns all , psal. . . integrity and sincerity is the scope of the law , deut. . . the substantial duties of the first table are greater then the substantial duties of the second table , as love of god then love of my neighbour and my father , but the substantial duties of the second table are greater then the ceremonial duties of the first , it is better to save the life of a beast then hear a sermon . h praecepta affirmativa obligant semper sed non a● semper , negativa semper & ad semper , say the schoolmen . josh. . . gen. . , . king. . , . king. . . judg. . , . & . , . isa. . . fines mandatorum sunt diligenter observandi , ex causis dicendi habenda est intelligentia dictorum . hilarie . matth. . , , , . the end of every commandment , saith the apostle , is love out of a pure heart , the immediate end of the commandments of the first table love to god , of the second love to my neighbour , cor. . per tot . the law by some one particular or part , meaneth the general and whole , as an idol is put for any means of false worship , parents for all betters , killing , for any hindering of life , thou , for every one or none . estey upon the command . josh. . . & . . & . , , , . psal. . levit. . sam. . . sam. . . sam. . . king. . . exod. . , , . & . . mat. . , . tim. . , . & . . pet. . . matth. . . jansen . harm . evang. c. . chemnit . har. evang. c. . luk. . . gal. . . mic. . . rom. . . mat. . , . greenham . for the order of the commandments , it we account from the fi●st to the last , they are of greatest perfection which are last described , and he who is arrived to that severity and dominion of himself , as not to desire his neighbours goods , is free from actual injury ; but vices are to take their estimate in the contrary order , he that prevaricates the first commandment is the greatest sinner in the world , and the least is he that only cove●s without any actual injustice . d. taylor of the life and death of christ , part . discourse . the sixth and seventh commandment are otherwise in the hebrew bibles then ours , and in the greek otherwise in exodus then in deuteronomy . id. ibid. exod. . . * musc. loc . com . ford on the covenant . master ball deut. . . & . . isa. . . vide●aronem ●aronem de praesta●tie & dignitate divinae legis , l. . c. . & cartw. in exod. . matth. . . peter martyr handling the division of the ten commandments , how the number should be made up , makes that which is commonly called the preface , ( i am the lord thy god , which are words of a covenant ) to be the first commandment ; and if so , then must justifying saith be enjoyned there . and thus did some of the fathers , though those words are onely enunciative , and not preceptive . master burgesses vindication of the moral law lecture first . verba ista ego sum dominus deus tuus , sunt generalis praefatio , aliis tamen litem non movemus qui st atuunt haec verba esse partem primi praecepti , quod bifariam proponatur , primum quidem affirmativè , quis sit pro vero deo à nobis agnoscend●● ac colendus , deinde negativè , quod nulli alij extra & praeter hunc verum deum divinus honor ac cultus sit tribuendus . gerh. loc . commun . tom . tertio . exod. . . the matter of the commandment is delivered in negative terms , by way of forbidding , under which the precept injoyning the contrary is commanded . non erit tibi dii alij super facies meas . ad verb. non erit ; q. d. ne unus quidem deus alius ▪ &c. cartwr . in loc . shall not be , for , it ought not to be , or may not be . jos. . . dan. . . see sam. . . exod. . . isa. . . king. . . vox acherim significat & alios & alienos . et aliquis potest esse alius , sed non alienus : omnis autem alienus , alius etiam est . zanchius de primo praecepto . homo verus , alius est ab alio homine vero , sed non alienus , hoc est , alien●s & diversae naturae . alienus autem , qui non ejusdem est naturae aut patriae : ut homo depictus , aut mente conceptus , & alienus est à vero homine , & etiam alius . alienos deos habere coram deo à theologis dupliciter explicatur , ut nimirum vel significet alienos deos quasi in dei conspectum producere , inque illius oculis , ut illi aegrè à nobis fiat , colere : vel ita ut intelligatur praeter me ; sensusque sit , extra unum illum summum deum , nulli alij divinitatem , quam ipse deus ei non concesserit , tribuendam , divinumque bonorem deferendum esse ; statuaturque , hoc deum voluisse dicere : ita me colas ut omnes alios deos valere jubeas . wolkelius de vera religione , l. . c. . vide cartw. in exod. . . by having of gods here he means , thou shalt worship no other gods but me . [ other gods ] that is , besides , or with the true jehovah . [ gods ] viz. idols , to whom the opinion of idolaters doth falsely attribute some divinity , cor. . . deodate on exod. . . psal. . , . john . john . . habere est in●us cum agnos●ere in mente , cique corde adhaerere amando , timendo , &c. & externè colere & venerari , sensus igitur est , cave ne quicquam vel mente agnoscas vel corde amplectaris , vel corpore colas ut deum , praeter me iehovam deum tuum , &c. calv. inslit . gen. . . & . . sam. . . neh. . . * particula coram facie mea , indignitatem auget : quod deus ad zelotypiam provocatur quoties sigmenta nostra substituimus in ejus locum : quemadmodum si impudica mulier , producto palàm ante oculos mariti adultero , ejus animum magis ureret . calv. instit. l. c. . ford of the covenant . lev. . . kings . king. . . judg. . . & . . sam. . . num. . . kin. . . & . . kin. . . isa. . . & . the summe of the first commandment is , that we have god to be our god. down . summe of divin . kin. . , . chr. . ▪ deu. . . & . . sam. . . kin. . , cultus naturalis est qui ex ipsa natura dei pendet , ita ut quamvis nullam legem haberemus divinitus revelatam & praescriptam , si tamen dei naturam rectè haberemus perspectam ac notam , ex illius idone● contemplatione , omnia illa percipere possemus , dei gratia auxiliante , quae hac in parte ad officium nostrum spectant . hic cultus hoc mandato praecipitur . ames . chr. . . deut. . . & . . . & . . deut. . . jos. . . job . . . exod. . . psal. . . job . , . psal. . . isa. . . job . . joel . . & . , . zach. . . & . . isa. . , . & . . psal. . . isa. . . job . . joh. . . tim. . . hos. . . chro. . . jer. . . hos. . , , . rom. . . deu. . . psal. . , . iam. . . jer. . . deum colit qui novit . seneca . deut. . . psal. . . & . , . col. . , . tim. . . tim. . . deut. . , . isa. . . hos. . . tit. . . pet. . . ephes. . . john . . psal. . . psal. . . mat. . . phi. . . cant. . . & . . job . , . psal. . . john . . deut. . . acts . . cor. . . josh. . . numb . . . john . . pet. . . joh. . , . acts . . isa. . . rom. . . pet. . . psal. . . & . . . & . . psal. . . & . . pet. . . eph. . . tim. . . zanch. de redempt . l. . c. . jer. . . confidence is the vertue of resting upon god wholly for the attaining of all good things according to his word . psal. . . chr. . . psal. . . pet. . . & . . psal. . . & . . & . . & . . psal. . . & . job . . psal. . . & . . psal. . . & . , . isa. . . psal. . . sam. . . john . . tim. . . gal. . . deut. . . joh. . . john. . . & . . amor est unio amantis cum re amata . * amor meus pondus meum . aug. psal. . . deut. . . & . . & . . josh. . . & . . causa diligendi deum , deus est . modus , sine modo diligere . bern. de diligendo deo. multum quippe meruit de nobis qui & immeritis dedit scipsum nobis . ●bid . nimis durus est animus qui dilectionem etsi non vult impendere , nolit rependere . john . . & . ● . & . . & . . cor. . . deu. . deu. . , ▪ per. . . levit. . . hag. . . jon. . . mal. . . deut. . . prov. . . timor cultus & timor culpae . it is the grace of not daring to offend god. mal. . . deut. . . psal. . , . & . ● . chr. . . jos. . . dan. . , . deut. . . prov. . . psal. . . & . . & . . & . . eccles. . . hab. . . mat. . . jer. . . & . . psal. . . psal. . . job . . isa. . , , . humilitas propriè respicit subjectionem hominis ad deum . t. aqu. . . q. . art . . & . art . . ad arg . . sam. . . chron. . ▪ , . gen. . . see gen. . . cor. . . rom. . . thess. . . heb. . . jam. . . & . . rom. . . psal. . , . & . . jer. . . matth. . . joy is pu● for hope , isa. ▪ . spes enim bono gaudium parit . deut. . . & ▪ . psal. . . iohn . . phil. . . thess. . . psal. . . ier. . . cor. . . cor. . . psal. . . ioy in god is that grace whereby the soul doth rest it self contented and satisfied in god , as in its sole and perfect happiness . psal. ▪ , . psal. . . & . . g 〈…〉 . . exod. . . num. . . pe● . . . kings . . psal. . ▪ matth. . ● . i●h . . . , . ier. . , , . act. . , . mans imagination or thinking power is to be set upon god with most life , earnestness , and constancy , he is to frame in his soul thoughts of his excellency continually . psal. . , . psal. . . psal. . ▪ . mat . . mal. . . psal. . . psal. . . & . . p● . . we must remember nothing so firmly nor so often as god. psal. . . eccles. . . prov. . . psal. . . psal. . . & . , . psal. . . & . . isa. . . & . . psal. . . num. . . . thess. . . psal. . . psal. . . psal. . . psal. . . & . chr. . . ● . psal. . he cals upon all creatures to praise god ; meaning , men should take occasion from all these to praise him . deut. . . & . . isa. . . isa. . . & . . ier. . . psal. . . gen. . . rev. . , . matth. . . mark . . luke . . exod. . chro. . . exod. . . kin. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat sese instar humilis catelli ad pedes alicujus sui domini provol●cre atque prosternere , honoris ac reverentiae causa , quasi illius pedes deosculaturum . valla deducit adoro ab ad & oro . orare autem est ore precari : sicut supplico est plicando caput aut genu aliquid petere , zanch. de religione , vide plura ibid. vide jun. thes. theol. de adoratione . chron. . . act. . . isa. . . isa. . . psal. . . zeph. . . psal. . . & . . psal. . . & . . & . . pet. . . mat. . , . chron. . . iam. . . mat. . . psal. . . . & . . mal. . . psal. . . ephes. . . psal. . . ● thess. . . rom. . . ▪ cor. . . deut. . . act. . . luk. . . john . . john . . & . gal. . . col. . . tim. . , . tim. . . isa. . . jer. . . & . . sam. . . pet. . psal. . . ps. . . deu. . . isa. . . psal. . . isa. . . & . . mat. . . heb. . . luk. . . heb. . . jam. . . john . . luk. . . mark . . zeph. . . gen. . . thess. . . isa. . , . mat. . . ps. . . num. . isa. . . . deut. . . & . . jer. . . zech. . . deut. . , . eccles. . . superbia est perversae celfitisdinis appetitus . isa. . , . & . , . eze. . ex. . . & . & . , . job . . cor. . . amos ▪ , , . ho● . . . isa. . . john . . deut. . . & . . & . . king. . . psal. . . isa. . . psal. . , . ezek. . , . they call the virgin mary , the mother of mercy and compassion , the hope of our salvation . they pray unto the crosse , o crux , ave spes unica , hoc passionis tempore , a●ge piis justitiam , reisque dona veniam . mark . . & . . mat. . . job . . mark . . rom. . . exod. . . jer. . . zeph. . . deut. . zeph. . . amos . . ier. . . dan. . . chr. . . deut. . . & . herein it differeth from the first commandment , that commanded the worship of god which is natural , this the worship which is by divine institution . downams sum of divin . cultus naturalis is that which nature directeth all people to , or which ariseth from the nature of god. this belongs to all reasonable creatures . he that acknowledgeth the●e is a god , will acknowledge that he is to be be believed , feared , trusted , loved and prayed to : this was performed by adam in paradi●e and by the angels in heaven , isa. . . heb. . . cultus institutus , instituted wor●●ip ●●p●nd● on the revelation of the will of god , this was commanded adam in his innocency , as the tree of knowledge of g●od and evil , and the tree of life shew . natural worship is the chief , instituted worship may be interrupted . a time of worship is iuris naturalis , the seventh day iuris positivi . some in these dayes say all institutions are meer forms , and men may use or not use them at their pleasure according to their light , qui non est religiosus non est christianus . cultus institutus est medium ex dei voluntate ordinatum , ad cultum naturalem exercendum & pro nov●ndum . indica●tur hujusmodi media omnia à deo instituta , in secundò praecepto per prohibitionem oppositorum mediorum omnium cultus ab hominibus excogitatorum , sub titulo sculptilis & imaginis , que cum praecipua fuerunt olim ▪ hominum inventa , cultum dei depravantia , aptissimè proponuntur ( per syn●●dochen in decalogo praecipuam ) loco omnium humani ingenii commentorum ad cu●●um spectantium . ames . medul theol. l. . c. . a non facias tibi , intellige , ex tuo capite sine meo expresso verbo ac jussu . ergò non praescribit sibi legem deus , quin possit jubere fieri imagines prout ipsi visum fuerit , sicut postea jussit fieri cberubinos & alias imagines in templo : sed nobis praescribit legem generalem quam nunquam licet transgredi , nisi peculiare accedat verbum dei : ex levit. . interpretatio colligitur hujus proecepti , ubi non simpliciter ait non sacies tibi sculptile , sed addit ad adorandum ea . ergo non simpliciter damnantur sculpturae aut imagines quaevis , sed tantum quae ad cultum solitae sunt proponi . zanch. de decalogo , c. . non facies tibi , id est , ex tuo proprio cerebro vel judicio : quamvis enim particula illa tibi alias nonnunquam vel redundat , vel aliam vim habet : hic tamen & redundantiam excludit accuratissimam borum praeceptorum breviloquium , & vanitatem humanarum cogitationum excludi manifestum est ex aliis scripturae locis eodem spectantibus , ut amos . . num. . . ames . ubi supra . certè deus leges suas promulgans , nullius violatori tam gravem decrevit poenam , atque secundae ; nullius observatori tam ampla proposuit praemia , atque secundae : siquidem praecepti de fugiendis idolis transgressorum poenam , in tertiam & quartam generationem , ejusdem verò observatorum praemium , in multa posterorum millia derivavit . nulla etiam lex est , quam toties deus repetiverit , atque haec ipsa de idolis : de quibus cum exod. . commate quinto mentem suam explicuisset , mox versu sensum praecepti iterans , vos , inquit , vidistis , quòd de coelo loquutus sum vobis . non facietis deos argenteos , nec deos aureos facietis vobis . nec aliud praeceptum moses moriturus tam altè populi animo impressit , ac hoc de exe●randis idolis deut. . , . & . v. sculcet . serm. de idol . vide plura ibid. vid● picherel . dissert . de imag. babi●a ad fanum germani , coram regina matre . neque coles victimis , libamine , incenso . grot. in exod. . iealous signifieth as much as zealous , or to be moved with a very ardent affection and fervent desire , proceeding either out of love to save the thing untouched which is loved , zech. . . & . . or else of indignation against that thing which deserveth punishment , exod. . . nahum . . ezek. . . and here it is used in both those two senses or significations . ford on the corenant see estey on the command . b verbum vi●itandi alias est mediae significationis , hic in malum ponitur , pro eo effectu qui consequitur irati iudicis visitationem , id est , pro punitione , lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reddens iniquitatem , hoc est p●nam iniquitatis patrum in filios , &c. rivet . i● exod. . see estey . some urge , that if it be righteous with god to leave the world liable to death for adams sin , then children may suffer temporal afflictions for their parents sins . parents may convey an estate to them with a curse . but pet. du moulin and knewstub are of another judgement , alledging ezek. . . and so are divers others . deus pumt peccatum patrum in filiis non semper , sed tunc solùm , cùm filii imit antur peccata patrum , ut docent s. patres ( hieron . chrysost. august . ) & thom. , . quaest. . quos sequuntur ferè omnes recentiores , & hoc ipsum indicat scriptura , cùm ait : his qui oderunt me : non euim simpliciter deus dicit , se pun●turum peccata patrum in filiis , sed in t is qui eum oderunt . bellarm. de amiss grat . & stat● peccat . lib. . ca. . ford of the covenant . joh. . , . john . . m. dod. it commands us to worship god by such means , and after such a manner as he hath prescribed in his word , and is agreeable to his nature , deut. . , , . b. down . abstract . d. wilkins of the gift of prayer , chap. . this people draw near to me , saith ieremy speaking of such exercises . cultum generaliter appellar● consu●tudo est omnem honorem ab inferiori persona debitum , praestitumve superiori . chamierus tomo secundo , lib. ▪ cap. . the grounds of worship are these , . god will be honoured by all the creatures , he expects honour from them sutable to their nature . . the creature in all its worship must have a rule , their service must be reasonable , rom. . . gal. . . therefore the lord hath manifested his will to them , dan. . . . the conscience of the creature must receive this rule , and submit to it . it is one of the hardest things in religion to conceive aright of god. every nation suited the picture of their gods according to their own genius . the spartaus being a warlike people , painted god in armour . the ethiopians painted him black . the heathens misrepresented god , rom. . . the jews likewise , and those in the reformed churches misfigure the divine essence idolatry is not only in images , but in false imaginations of god , men●al idolatry , unseemly conceits of god are as bad as atheism , rom. . . rom. . . dum obtempeperant non obsequuntur : deo serviendum est non ex arbitrio sed ex imperio . te●●ul . ezek. . . deut. . . king. . . helps and furtherances in gods worship are , . necessary and in nature and use the same with the true worship of god instituted by himself particularly , these are unlawful if devised by men , because devised , for the substantial things of gods worship are to be determined and instituted by him . . meer circumstances and matters of order concerning the method , phrase , external celebration which are not determined by god , therefore no particular is unlawfull which is according to the general rules in scripture . balls trial of grounds of separat . chap. . isaac went out into the field to meditate . these things meditate and be in them , said paul to timothy . deut. . . gal. ▪ . thess. . . matth. . col. . . the more one fetcheth duties from god immediately , and the more he draws the motives from god immediately , and the more he placeth his comforts in god immediately , the more spiritual and happy he is . i must not only perform service to god , but for god , hos. . . . that which sets you awork is your end , finis movet efficientem ad agendum . . the end sweetens , the service finis dat amabilitatem medi●s . . one rests satisfied when he hath attained his end ▪ in ●ine terminatur appetitus efficientis , do you perform duties that you may honour god , iohn . . please him , col. . . injoy him , heb. . . and adde to your own everlasting account . if god be no● your utmost end , he will not be your chiefest good . hoc desideri● c●lendus est deus ut sui cultus ipsi ●it merces . augustine . see kings . . a constant heedlesness in duties is a great signe of an hypocrite . it is not enough to worship god , but we must seek him in worship , ps. . . which notes an exact care in serving him . see m. mauto● on jam. . . doct , . & . examination of our estate is as necessary as our pu●ging from sinne , and the excitation of our affections , cor. . . in the priesthood under the law there was to be a consecration as well as an offering , mal. . , . heb. . . the main care must be to get the person reconciled to god. those that discern not their interest in christ if they had it , and have lost it by returning to folly , pet. . . are not to come reeking from their sins , and so rush into gods presence , isa. . . neither are they wholly to decline worship , and restrain prayer . . there must be a serious acknowledgement of their sins with shame and sorrow . psal. . . numb . . . john . . . they must earnestly sue out the former grace and pardon , psal. . . & . . those who never had assurance must know , . that it is comfortable in our approaches to god , the apostle hath taught us to begin our supplications with our father , heb. ● . , . tim. . . . some believers have lesse peace , that they may have more grace . . when we cannot reflect upon our actual interest , the direct and du●●ful acts of faith must be more solemnly put forth . . disclaim more earnestly your own personal righteousness , dan. . . . you must adhere to god in christ , more closely cast your selves upon god with hope , psal. . . . it is safe to say i am my beloveds , though we cannot apply christ to our selves , psal. . . have high thoughts of the work aforehand , chron. . . take the fi●test opportunity of doing duties , christ is present in the ordinances , rev. . . . as a speaker , heb. . . . that he may delight himself in the graces of his people cant. . . . to execute judgement as well as shew mercy . . the angels are there present , cor. . . as your guardians , dan. . . and to delight in your graces , cant. . . . the devil is present , matth. . . to draw you to evil , sam. . . . to hinder you in whatever is good , zach. . . . comes to steal away the word out of your hearts , matth. . . . to aceuse you , rev. . . zach. . , . . as an executioner , expecting a commission from christ to lay hold on thee , john . . iephta must not offer her himself but some priest to whom he must bring her , and he not in any place , but upon the altar of god. in vovendo suit stultus , in reddendo impius . hieron . * take a great deal of heed to your own hearts in the duty least your thoughts vanish , eccles. . . salomon compares the vanity of mens thoughts in services to dreams , where the thoughts are incoherent . . observe in duties the approaches or withdrawings of god from your souls . see matth. . . & . . . & . chapter of revel . we must . practise the good resolutions taken up in the service , keep it evermore in the hearts of thy servants . . after every duty we must be humbled for our rashnesse before god , as iacob , gen. . . * there must be a faith , . that his duties shall be accepted , gen. . . . in the general rewards of religion , gen. . . . in the messiah to come . reasons . . because faith discern● by a clear light and apprehension , keeps god in the eye . faith is conversant about god the object of worship , heb. . , . and discerns the worth of his service , and represents more of priviledge then burden , psal. . . & . . . it receives a mighty aid and supply from the spirit of god , rom. . . . it works by a mighty principle , love , gal. . . it fils the soul with a sweet apprehension of gods love , love will carry one to a duty that is against the bent of nature , gen. . . cor. . . . faith discourseth and pleads in the soul with strong reasonings , . from the mercies of god , . special , gal. . . common , tim. . , . . from the promises , . of assistance , cor. . . phil. . . . acceptance , cor. . . faith shews the mediatour , ephes. . , . revel . . ▪ . . o● reward , cor. . . & cor. . . it sees assistance in the power of god , acceptance in the grace of god , reward in the bounty of god. psal. . . worship is therefore called fear , as we may see by comparing , deut. . . isa. . . with matth. . . & . . god hath his name in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from fear , and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both fear and religion , heb. . . see chap. . , . abraham , gen. . . elijah , king. . . the four and twenty elders , revel . . . christ himself , matth. . . were reverent in their acts of worship . for publick prayer , kneeling and standing are mentioned , king. . . the publican stood , luk. . . in preaching the eyes of the hearers should be fastened on the preacher , luk. . . see neh. . . at the sacrament our eyes should observe the elements as visible sermons , exod. . . christ read the scripture standing , luk. . . by that he taught how he honoured the word of god , the same thing is affirmed of the people , nehem. . . for that cause that we may shew our respect to the word of god , we are bare , ( saith m. cartw in his harmon . ) when the scripture text is read . master hildersam hath the like on joh. . constantine the great used to shew much reverence and attention to the word of god preached , so that many times he would stand up all the sermon while , and when some of his courtiers told him that it would tend to his disparagement : he answered , that it was in the service of the great god , who is no respecter of persons . see crak . epist. dedic . to his defence of constantine . profanenesse is the sin of despising and contemning the true worship of god , setting light by it , accounting it as a thing not at all profitable , and therefore not at all doing it . they call not on the name of god saith the psalmist . this was the sin of the priests themselves , mal. . , . there is , . a virtual or habitual intention , when one keeps a purpose to intend . . actual . the causes of actual roving , and the distractions of the thoughts in service , are , . want of love to god and holy things , affection and attention go together , psal. . . & . . . a natural weaknesse incident to all gods children . . want of meditation , their knowledge lies idle and unactive . . the curiosities of the senses , prov. . . . multiplicity of worldly businesse , ezek. . . . the devil is most busie then when we are best imployed . . gods withdrawing of his grace , psal. . . we should therefore pray to god to unite our hearts to him , and set the heart to seek the lord , psal. . . and watch against the first division , and labour for quick spiritual affections . consider with whom we have to do , heb. . . the weightines of the duty , deu. . . and the strict account that we must give for all religious services , mal. . . we should keep our hearts from wandering in every duty : . in hearing , jer. . . act. . ● . ● . in prayer , matth. . , . ephes. . . . in the supper , here the work is only dispatched by the thoughts . . upon the lords day , isa. . . the lord here forbiddeth them to make any graven or molten image to represent him , and so thereby to worship him . ford on the covenant . therefore those are but poor shifts that aquinas hath part . . quaest. . art. . quòd non prohibetur illo praecepto facere quamcunque sculpturam vel similitudinem , sed facere ad adorandum ; unde subdit , non adorabis ea , neque coles . ibi intelligitur prohiberi adoratio imaginum , quas gentiles faciebant in venerationem deorum suorum , id est ▪ dam●num . et ideo praemittitur , non habebis deos alienos coram me . images or similitudes are forbidden in the second commandment , not as objects of worship , wherein the objects of worship are terminated , for all false objects of worship are forbidden in the first commandment , but as false means of worshipping the true god devised by man , and a false manner of worship also , king. . , , . origenes ad decalogum distinguit inter imaginem & idolum . illud ait esse essigiem rei verae , hoc sictae . sed magis placet distinctio hebraeorum , qui idolum ab imagine solo fine distinguunt : ut cultus idolum faciat . itaque merito idolanuncupant tam ea , quibus res verae , quam quibus falsae repraesentantur . alioqui quis non videat simulachra avium , serpentium , quadrupedum , quae gentiles colebant , ●equire idola voeari ? quod absurdissimum est . sapientes pro deorum symbolis habuerint , at animae plebeae & pro ipsis numinibus coluere ▪ vos● . in maimon . de idol . * exod. . , . these be thy gods , o israel , that is , pictures of that god which brought thee out of the land of aegypt . chamier sent to co●on the jesuite these theses de idololatria epist. iesuit . . religio est cultus debitus uni deo. . qui eum cultum creaturis tribuunt , eos ecclesia solet vocare idololatras . . proinde papistae sunt idololatrae qui religiosè colunt virginem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , angelos , sanctos , reliquias sanctorum , item imagin●● dei , christi , sanctorum : & crucis lignum & signum . cultus divini prophanatio extabat olim multiplex apud iudaeos , & in pietatem patriam praevaricatio . ante illam babylonicam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ab ipso exodo & egressu ab aegypto , quemadmodum testantur historiae sacrae , propensi ad gentilismum , & mor●s vicinarum nationum imitandos , ferebantur . idola ad insaniam usque , sectabantur : vitulos , baalim , astaroth , caetera numinum portenta colebant & purgamenta . montac . anal. exercit. . sect. . vide plura ibid. cultus nil aliud est , quam obsequium alicui praestitum juxta ejus excellentiam . cult●● religiosus est obsequium supremum , illi soli debitum , qui est principium & autor tam creationis quam beatificationis nostrae passim in templis romanis deus pater senis cani portat effigiem , filius agni , spiritus columbae : & haec non solum ping●●tur ad historiae alicujus significationem , sed ad cultum atque adorationem . episc. daven . determ . quaest. . religiosores iudaei ne characteres quidem planetarum tolerant in suis calendariis , aut astronomorum libris , neque c●ras quovis annulo signant . skikardi tarich . p. . idololatriam à chami posteris ortam dubitandum non est ; unde omnes uno ore scriptores tradunt , primos deorum cultum aegyptios esse adeptos . voss. in maimon . de idolol . c. . plutarch a heathen writer relates that numa forbad the romans to make any image , whereby to represent god ; and that for an hundred and seventy years the romans had no images of a religious nature . plutar. in num● . the wiser sort both of pagans and papists worshipped god under the image , so only faulty in symbolical idolatry , and breach of the second commandment , serving the true deity in a false and forbidden manner , yet the ignorant people amongst them both , were directly guilty of dull downright idolatry , breaking both first and second commandment , adoring a false god with a false service . m. fullers descript. of palest . l. . what a number of distinctions have the papists devised for the worshipping of images . propriè & impropiiè ; principaliter & reductivè ; primariò & secundariò ; largè & strictè ; per se , per accidens ; simpliciter & secundum quid ; absolutè & quodam modo ; merè & non merè ▪ mediatè & immediatè , per se & propter se. so bellarmine . quo sanctior & spiritualior est in spe●●em idololatria , hoc nocentior est . luther . in cap. ad galat. ut pontificii nunquam sa●is solidè contra socinianos divinitatem christi adstruent ab ipsius cultu religioso , quamdiu ejus tam prodigi erunt in meras creaturas & suos sanctos in divos & deos transformabunt , quibus etiam vota nuncupare liceat , quod dii sint per participationem , ut loquitur bellarminus l. . de sanct. c. . ita nunquam sociniani solidè convincent pontificios idololatriae & illiciti cultus , in religioso cultu , adoratione & invocatione b. mariae & sanctorum demortuorum , quamdiu statuent possibilem esse communicationem illius cultus & potestatis verè divinoe , alicui merae creaturae , cujusmodi ipsis christus est . maresii hydra socinianismi expugnata l. . c. . vide lactant. dav. instit. lib. . de orig . erroris . estis idololatrae , quotquot estis papistae : novo quodam monstrosae superstitionis genere , qui ne● ethnicisitis , quia christum profitemini : nec christiani quia idola colitis . crede mihi non excusabunt vos in ultimo illo & tremendo examimine , vestrarum distinctionum strophae judicabit deus non ex placitis scholasticorum sophistarum , sed secundum illud illius eujus hoc est praeceptum , filioli cavete ab idolis . chamier . epist. iesuit . pet. cotton . * king. . . see ainsw . arrow against idol . chap. . & . vide voss. de orig & progres . idol . l. . c. . psal. . . see act. . . rom. . . this very thing the lord hath condemned , exod. . . with me , that is , beside me , god , &c. that is , golden and silver images or pictures of god. quod si quaeras , cur illud facietis , repetatur , dicam , voluisse deum inculcare maximè , ut sibi ab eo delicto caverent , ad quod maximè proni erant . voss. in maim . de idol . c. . pontificii totum secundum praeceptum de imaginibus non colendis omittunt in recitatione decalogi , ut patet , tum ex officio b. mariae autoritate pii . reformato , tum ex catechismo ledesmae , quasi d● ea re nullum omnino praeceptum dedisset deus . rivet . tract . de patrum autoritate c. . vide pontificiorum crassa & prodigiosa dogmata contra singula decalogi praecepta . mort. apol. cath l. . c. , , . idolatry is a greek word compounded of an idol , which signifieth any similitude , image , likenesse , form , shape , or representation , exhibited either to the body or minde , and latry , which signifieth service . ainsw . arrow against idol . c. . the first commandment bindeth us to have iehovah the living and true god for our god , and none other , and forbiddeth generally these four things , . the having of strange gods , and not the true , as had the heathens , act. . , , . . the having of strange gods with the true , as had the samaritans , king. . . . the having of no god at all , as foolish atheists , psal. . . . the not having of the true god aright , but in hypocrisie only , isa. . . tit. . . the second commandment bindeth to the true worship of the true god , which is only as himself commandeth , and by the means , rites and services that he ordaineth , john . . to . deut. . . & . , , , . ainsw . ibid. see more there , and chap. . how fast the sinne of idolatry cleaveth to all , and chap. . of the idolatry of these times farre exceeding iero●oams , and chap. . a dehortation from this sinne . isa. . . & . vers . gal. . . idolatry ( saith tertullian ) is principale crimen & summus hujus saeculi reatus . it is called abomination , deut. . . pet. . . aquin. a , ae . quaest. art. . shews , that idolatry is gravissimum peccatum . st hierom affirmeth , that when jesus being a childe was carried into egypt for fear of herod , all the idols of egypt fell down , and all their miracles became mute , which the prophet isaiah foresaw , chap. . . the general silence of the devil in his oracles throughout the world presently upon christs incarnation is a thing known and confessed by all men . he performed the part of a good bishop , that finding a vail spread in the entrance of a church door , wherein the image of christ or of some other saint was pictured , rent it in pieces with these words , that it was against the authority of the sacred scriptures , to have any image of christ set up in the church . the theatre of gods judgements . ch . . idols in churches are a scandal to ●ews , turks : idolatry either makes that to be god which is not ; or god to be that which he is not . robins . ess. observ . . rabbi moses ben nachman , whom they call ramban , or gerundensis , saith , non est tibi , israel , ultio , in qua non sit uncia de iniquitate vituli , there is no vengeance taken on thee , israel , wherein there is not an ounce of the iniquity of the calf . god neither will , nor can , nor ought to be exprest by any image . he will not exod. . . neither can he be represented by any image , deut. . . isa. . . neither ought any image to be made of him . his majesty and glory cannot be represented by any visible form , rom. . , . quin audeam dicere , eos , qui olim cum cultu dei idololatriam miscebant , ut disertè extat in posterioris regum capite . , , , . eos , inquam , hodie adeo ab omni idololatria abhorrere , ut in hac parte iudaeos ipsos superare videantur . scaliger . de samaritis , l. . de emendat . temp. col. . . see ainsw . arrow against idol . ch . . p. , . deut. . * col. . . voluntary religion . superstitio à superstando , non quasi deus verus vero cultu nimium coli possit : sed quia ad materiem cultus accedat , quod eum corrumpat . voss. de orig. & progres . idol . l. . c. . superstitio est cultus indebitus praeter verbum dei. zan●h . superstitiosi vocantur non qui filios suos superstites optant ( omnes enim optamus ) sed aut ii qui superstitem memoriam desunctorum colant , aut qui parentibus suis superstites , colebant imagines corum domi tanquam deos penates . lactant. div. instit. l. . de vera sapientia . vide plura ibid. see how great a sinne superstition is in mr cawdreys preface to his superstitio superstes , and in the book it self . the pharisees in christs dayes were great pretenders to holinesse , but they corrupted the worship of god. corruption in worship provokes god , . to depart from a people , ezek. . . . to destroy them , chron. . . the divine worship of the heathens and papists in the temples is of so near affinity that ludovicus vives confesseth there cannot any difference be shewen unlesse the papists have changed the names and titles . the popish purgatory agreeth with the heathen purgatory mentioned in plato and virgil. the papistical manner of consecrating churches and church-yards fully imitateth the ceremonies of the pagans when they consecrated their temples and temple-courts or yards , described by alexander ab alexandro . their sprinkling of holy water is mentioned in the sixth satyre of iuvenal , and sozomen calleth it a heathenish ceremony . the whole ●warm of friers or monks first began among the heathen , as at large appeareth by learned hospinian . * papists give a stone or wooden crosse the right hand as they go or ride by , some also put off their hats : the crosse is not medium cultus . the papists invocate this sign , per crueis signum fugiat hinc omne malignum ; per idem signum salvetur quodque benignum . bellarm. do imag . c. . & . calleth it , signum sacrum & venerabile , & signum crucis adoramus . vide aquin. part . . quaest. . art. . see parker of the crosse , chap. . sect. . and elswhere . they account it among the most precious reliques , and not only the whole , but every piece thereof , they adore it , salute it , pray unto it , and trust therein for salvation crying , o crux , ave spes unica , hoc passionis tempore , auge pt̄is justitiam , reisque dona veniam . hail , o crosse our only hope in this time of passion , increase thou to the godly righteousnesse , and unto sinners give pardon . yea the very sign of this idol made in the air , upon the fore-head , or over any other thing , is sacred and venerable , hath force to drive away deviis , and do many like feats . ainsw . arrow against idol . ch . . rom. ● . john . cor. . . imagines primò inter privatos parietes usurpatae gratitudinis ergo , teste eusebio , postea in templa etiam introductae memoriae causa , tandem degenerarunt in adorationis objectum . chamierus . see dr hill on prov. . . vetus concilium elibertinum decrevit , ne quid , quod colitur à populo , pingeretur in templis . vetus pater epiphanius ait esse horreudum nefas , & non ferendum flagitium , si quis vel pictam , quamvis christi ipsius imaginem , excitat in templis christianorum : isti imaginibus & statuis , quasi sine ●llis religio nulla sit , omnia templa sua , atque omnes a●gulos comple●●runt ▪ mocket . apol. eccles. . altingius in his exegesis of anglic. the augustane confession , p. . saith images are by no means to be tolerated in temples . vide etiam controv . de caeremon . tertiam . iud●i hodie à christiana religione al●●nores sunt quod vident in templis papisticis ad cultum prostare sculp●●lia . hu●t iesuit ▪ pars secunda de natura eccles. rat . ●er●●a . imagines pontificiorum , quibus exprimere voluit s. tr●nitatem , cum pingunt vel unum virum cum tribus vultibus , vel virum bicipit●m , au● bifrontem , addlié columbá , vel patrem depingunt effigie viri senis , filium invenis , vel agni , & spiritum sanctum columba ▪ non tantum incptae & monstro●ae , sed etiam deo ignominiosae sunt & contra expressum dei mandatum efformantur , atque haben●ur . hominius disputat . . de imaginibus . deut. . . as if he should have told them , that he on pu●po●e did not appear to them under any visible form or similitude , least they should represent him by that form , and under it worship him , which he so much warneth them of in that place . mr. shermanes greek in the temple . vide grotium in loc . * aaron errantipopulo ad idolum fabricandum non consensit inductus , sed cessit obstrictus : ●ec solomonem credibile est errore putas●e idolis esse serviendum , sed blanditiis foemineis ad illa sacrilegia fuisse compulsum . aug. de civit ▪ dei. l. . c. . non assumes ] nompe in os tuum . id autem fit non tantum proprio dei nomine expresso , sed etiam quovis vocabulo qu● deus intelligitur . grotius in exod. . in vanum ] id est , non pejerabis , grotius in loc . also , sic wolkelius , & alij . sed latiùs patet hoc pr●ceptum quàm ut ad juramentum restringi debeat . cartw. in loc . vide plura ibid. lo tissa ad verbum , non feres , verbum nasa valde latè patet , & varios habet significationes , quae tamen omnes videntur deduct● à significatione ●●vandi , tollendi , seu elevandi . quia non ca quae tollimus aut levamus i● altum , prius sunt assumenda aut capienda , hinc etiam in significatione assumendi , aut usurpandi accipitur , qu● significatione in sermone , prophetia & jurejurando accipi solet , imò aliquando sine ulla adjectione sumitur hoc verbum pro jurare , u● isa. . . jissa bajom hahu , ad verbum , assumet in die illo , id est , jurabit , ubi supplent manum , attollet manum , quod in juramento siebat . gen. . . hic assumere nomen , est usurpare nomen dei jurando . deus enim vult ut in juramento in nomen ipsius , invocetur , unde illud tam saepè repetitum , jurabis per nomen meum , deut. . . & . . isa. . . rivetus in decalogum . schem jehovae , nomen domini , accipitur in scriptura pro deo ipso , & pro notitia ejus , qua inter homines celebratur , ac pro omni eo quod de deo dici potest . aequivalent autem ista , invocare nomen dei , & deum invocare , jurar● per nomen dei , & per deum jurare , quod tamen fieri non potest , nisi usurpato alique nomine quo deum significa●●us , aut sign● aliquo , quod vicem nominis gerit . id. ibid. lascavi , in vanum , vel frustra sic vulgata ut lxx . schave , apud ebraeos sumitur pro re vana aut nihili , pro eo quod est gratis , aut frustra . saepe non pro mendacio . hic retinemus significationem generalem . non jurandum aut usurpaudum nomen domini , ubi necesse non est ; minus includit majus , si frustra non ●it usurpandum nomen domini , multo minus falsó . eadem enim est vis vocis quae apud latinos vocabuli vani , quod tam pro mendacio , quam pro re levicula accipi solet . sequitur comminatio prohibitioni addita , lo jenakeh , non absolvet , non innocentem judicabit , ad verbum , non mundificabit , eum qui nomen ejus in vanum usurpaverit , non sinet impunitum , quo verbo , plus significatur quam prima facie videtur , est enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebraeis familiaris qua plus intelligitur quam dicitur . lxx . vocem ebraicam expresserunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , non mundabit , seu non habebit pro mundo , neque impunem dimittet , sic deut. . . hoc est , gravissime punies , reg. . . rivet . ubi supra . rom. . . cor. . . chap. . iuramentum est dei attestatio ad veritatem sermonis nostri confirmandam . calv. instit. l. . c. . kings . . iuramentum est asseveratio religiosa de re possibili & licita , cum veri dei invocatione facta , quâ petimus , ut sit testis dictorum ; & fallentes puniat : d. prid. conc . . de religione juramenti . iuramentum est duplex . asse●torium , quod praecipuè fidem facit de re praeterita aut praesenti , ut aliquid credatur cor. . . . promissorium quod prospicit futura , ubi ad faciendum vel ●mittendum aliquid nosmet ipsos astringimus , sam. . . id. ib. usitatissima ceremonia est , ut quis jurando manum in coelum tollat . dubium non est , quin hoc ritu protestetur , se jurare per eum qui in coelis regnat , quique è coelis potest se , si men●iatur , graviter punire . zanch. de decal●go . ritue à iudaeis observatus ille est , ut juraturi super librum legis , aut tale aliquid quod sacrum erat , manum ponere tenerentur : at hunc librum non nisi dignum , idoncum , hoc est , summa religione scriptum & paratum , non vitiatum proponunt , & quo in suis synagogis utantur omne aliud juramentum qualecunque sit & quavis forma expressum , rident , ac pro nihilo ducunt ; unicum hoc legitimum agnoscunt & venerantur . filesac . s●lect . l. . c. . in judgement discreetly , when the cause is found weighty , the doubt difficult , and an oath necessary , that belongs to the person . in truth sincerely , when the matter is well known to be so , that belongs to the matter . in righteousness honestly , that justice may be fulfilled , that belongs to the end. ad bonum usum juramenti duo requiruntur . primò quidem , quod aliquis non leviter , sed ex necessaria causa , & discretè juret . et quantum ad hoc requiritur judicium scilicet discretionis , ex parte jurantis . secundò , quantum ad id quod per juramentum confirmatur , ut scilicet neque sit falsum , neque sit aliquid illicitum , & quantum ad hoc requiritur veritas , per quam aliquis juramento confirmatquod verum est , & justitia per quam confirmat quod licitum est . aquinas , secunda secundae , qu. . art. . sors est petitio divini testimonii per determinationem eventus in mera contingentia manifestandi , ad controversiam aliquam dirimendam . ames . medul . theol. l. . c. . sors est actio humana in hunc finem instituta , ut ex ejus eventu rem nobis incognitam divinitus agnoscere possimus . zanchius in miscell . sors est res in dubitatione humana divinam judicans voluntatem . aug. in psal. . a lot is nothing else but a casualty , or casual event purposely applied to the determination of some doubtful thing . of lots , some are meer , some mixt . meer lots are those wherein there is nothing else but a lot , or wherein there is nothing applied to determine the doubt but onely meer casualty . mixt lots are those wherein something else besides casualty is applied to determine the doubt ; as namely , wit , skill , industry , and the like ▪ lots are , . extraordinary , those wherein god and his immediate and special providence inevitably conducteth the lot to that end whereunto it was intended . . ordinary , those wherein god by his general providence supporting the natural abilities of the creatures , suffereth it to work according to that power wherewith it is enabled . mr. downe in his defence of the lawfulness of lots in gaming . quod latini sortem id graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant . neque mag●i faci● , quod ad meum institutum , quae alij de originatione utriusque asserunt , esse nempe fortem , à serie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictam , quod minime seriem , id est , ordinem servet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vero à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factum quod frangit , hoc est , dirimit lites & controversias . medi problema , an alea sit s●rtitio . sortes deus regit speciali manu , & virtute extraordinaria , alioquin quid novi aut proprij dixerat salomon , prov. . ult . cum nihil in toto mund●●it quod non ● dei providentia gubernetur , sed communi & ordinaria , non verò speciali ista . idem ibid ? there is a great controversie between gataker , dr. ames , and voetius about this point . this is a special ordinance of god to decide a controversie from heaven by god himself , when all means on earth fail , therefore lots must not be used without great reverence and prayer , because the disposition of them comes immediately from the lord , prov. . . and not but in great matters , not for recreation : for it is said to cause contentions to cease among the mighty , prov. . . neither do we reade it was ever used , but in very great things , as the dividing of the land of canaan , the election of high priests and kings , and the surrogation of matthias into the place of iudas . dr. taylor on christs temptation . the gain that comes that way is worse then usury , yea it is flat theft , for by the law we may recover things stoln , but there is no law to recover things wo●ne . and yet if play be but for a small matter , the loss whereof is no hurt to him that loseth it , and it be applied to a common good , it is lawful , otherwise not . mr. perk. case of consc . . things sanctified to some especial and holy use , must not be made a recreation ; therefore i think with divers godly and learned men , that the use of a lot for recreation is unlawful , because a lot is an especial means , whereby god hath ordained by himself from heaven , to end such controversies , as otherwise cannot conveniently ▪ be ended . . the scripture maketh a lot , so the sentence of god , as in the most weighty matters of god and man , of life and death , it is the very oracle and declaration of god his will , wherein man must rest without any contradiction or motion to the contrary . so act. . , . numb . . . levit. . . for matters of god ; and josh. . for matters of life ; yea the gentiles themselves knew it to be the very oracle of god , jon. . . such oracles of god must not be used for recreation , seeing they are his name , and must not be vainly used . therefore dice , dealing of cards , where the matter is laid on hazard ( as they call it ) or rather gods providence , without using any cunning of ours to dispose it , is upon the same reason of a lot unlawful . a lot is abused in those games of dice and cards , &c. which wholly consist in chance : for in toys and sports we are not to appeal to the immediate judgement of god , prov. . . b. down . abstract on the third precept . to make a gain of play is a theft , and against the eighth commandment and precept of the law , ephes. . . their course is an unjust taking into their possession that which no law of christ or man doth warrant them by any manner of lawful contract ; the civil law and augustine condemn that gain which is gotten by play . dr. taylor . prov. ● . . & . . vide fabritium in octavum praeceptum decalogi . p. , . dudley fenners treatise of recreat ▪ see more there . see rivetus . mr. dod on the eighth commandment , p. , . and mr. elton on the eighth commandment , p. . the theatre of gods judgem . part . c. . a lot must be in weighty matters ; if in vain things , it is a breach of this commandment ; therefore dice , cards , and tables are unlawful , for we may not use a lot in so light a matter , as we may not swear lightly , these things must not be used at our pleasure . mr. richardson in his manuscript . see mr. clarks second part of the life of iohn bruen , l. . c. . a gracious heart sees god in every thing . god would have his people finde all in him , gen. . . zach. . . and the saints have alwaies resolved all into god , psal. . . & . . & . . & . . & . . & . . see john . . he that expects not all from god as the chiefest good , and resolves not all into him as the utmost end , is an atheist , ephes. . . to see god in every thing , is . continually to see all good things to be eminently in god , rev. . . psal. . . . to see all things come from god , causativè or permissivè , as the efficient cause , if good ; as the permitting cause , if evil . . to observe in all things what of god is to be seen , pet. . . . to hope onely in him , and to fear none but him ; he is called the fear of isaac , and the hope of israel . see jer. . . qui nil sperant nisi à domino , nil metuunt praeter dominum . b●rn . . to love god for himself , and all things else for him , zach. . ult . . to observe gods departings , and to be afflicted with nothing so much . numb . . . deut. . . the main of godliness is in making god your all , therefore the lusts of our hearts are called ungodly lusts . the more one can see and taste god in every thing , the more he thrives in gruce . see psal. . . hereby the soul sees the all-sufficiency of god to satisfie him , prov. . . this is the onely ground of the triumph of faith , i will make my boast in god. see hab. . , . and is the beginning of eternal life , matth. . . the centurists observe four kinds of confession in the new testament . . a confession of sinne to god alone , john . . . a confession coram ecclesia , before the church , when men acknowledge publickly their wicked and scandalous deeds , and do professe their repenting and loathing of the same , act. . . . confession one to another of particular private injuries and offences , jam. . . . the confession or profession of the true faith , joh. . . m. gillesp. aar . rod bloss . l. . ● . . truths to be confessed , are . truths of faith , pet. . . . truths of fact , joshua . . the just occasions of confessing , . our faith are , . when the true faith is opposed , act. . . . when we are questioned about it by magistrates , dan. . . when others go aside from the true faith , act. . . . when it tends to the edification of the church and state where we live , cor. . , , , . . matters of fact , . when there are evidences that such a fact is committed , as in achans case . . when others are in danger in respect of such a fact i have committed , judg. . , . . when prejudice else may come to the church or state where i live . . when by due course of the law one is found guilty , and sentence pronounced against him , in such a case he is bound to make confession ( so the penitent thief ) else he shall end his dayes in sin . . for the case of a mans conscience , when his sins are secret he may disclose them ▪ confession must be . voluntary , not forced . . prudently ordered . stephen the protomartyr . they transgresse this commandment , . who swear commonly . . who swear to do things unlawful , as sam. . . & . , . . who swear falsly or fraudulently , or what they minde not to perform , matth. . . sam. . . ezek. . , , . . who use to swear indirectly , as meaning to swear by god , name the creatures . . who swear by god and by idols , gen. . . ford. those that swear by the name of god , and likewise by the name of saints , offend this commandment . as when the form of their oath is thus , as help me god and all saints , for the oath must be onely in the name of god. b. hooper of the command . aquin. a , ae quaest. . art. . docet , licere per ipsas quoque creaturas jurare , ut per sanctos , per angeios , per sacra dei evangelia . quod alicubi etiam in ecclesiis reformatis illa adbuc consuetudo retineatur , ut cum quis jurat manu tangat evangelia sacra , atque etiam addat haec verba ; ad haec sacra dei evangelia juro , &c. illud excusari utcunque potest . non enim propriè juratur per evangelium : sed est obtestatio , qualis est illa , vivit deus : ut sit sensus , sicut verba evangelii , & sacrorum bibliorum verissima sunt : sic etiam quod dico , verum est . zanch. tom. . l. . de decal . in praecept . . iurare per creaturam absolutè ultimatè & terminativè , ita ut constituatur in aliqua creatura finis & vis juramenti sine relatione ad deum , simpliciter illicitum est . secundò , jurare per creaturas relativè & quasi transitivè , ita ut per b. virginem & alios ( anctos sanctorumve reliquias pertranseat , & per ipsos deferatur finaliter ad deum , hoc est superstitiosum . sanders . de juram . prom . oblig . prael . . judg. . . nor sworn deceitfully . nihil aliud est perjurium , quam mendacium juramento firmatum . ita ut omnino idem fit accedente juramento perjurium , quod est in nuda pollicitatione mendacium . sanderson . de iuramenti promissorii obligatione , praelect . . sect. . it was the ordinary oath of the romans , medius fidius , as with us was , by the mass , or by our lady : and so much used , that tertullian complaineth , that the christians through custome had made it so familiar , that in ordinary speech they used medius fidius , and mehercules , not remembring , nor yet understanding what they said , consuetudinis vitium est dicere mehercules , dicere & medius fidius , accedente ignorantiā quorundam , qui ignorant jusjurandum esse per herculem . tertul. de idolat . students will not swear in english , yet in latine they make no bones of it , saying , mehercule ; medius fidius , aedipol , per deos immortales . mr. perkins in his government of the tongue . gods me is swearing by a figure ; s'lid is an oath by way of abbreviation ; and as i am a gentleman , is little better . capel of tentat . part . c. . there are , . ridiculous oaths , as by lakin . . pharisaical , by creatures , as light , fire . . popish , by saints , as mary , iohn ; idols , as masse , rood , amos . . . heathenish , by the gods of the gentiles , king. . . mehercule , medius fidius , &c. . blasphemous , as by all the parts and members of christ. b. down . abstract . prec . an oath must not be vinculum iniquitatis . acts . . where we have examples of using any thing to serious and weighty purposes , and never to ludicrous and sportful ; there it is far safer for us so to use the same , that we may be assured we follow gods warrant ; for god by leaving divers such examples to us , may seem to intend our direction in the use of that thing ; we have divers examples for using lots in weighty matters , none in sports . . a lot is a sacred thing , the casting of a lot a sacred action , because in using it we do especially and immediately refer our selves unto gods providence , for the whole disposing of it is from him . here the old saying is true , non est bonum ludere cum sanctis . dr. taylor cals cards and dice the devils books and bones . see him on temptat . dr. ames cases of cons. l. . c. . cartwright on prov. . ult . and dr. willet on lev. . . p. , ▪ of unlawfulness of games going wholly by lot. alearum ludvs , & id genus alij , ob sortem aut fortunam in eis omninò dominantem , ob turpe lucrum , ob in●amiam , nec non propter blasphemiarum & perjuriorum pericula , honestae ac sanctae vitae adversantia , atque obhorrendissimos eventus , & ob certa denique damna quae inde proveniunt , tam civilibus quam canonicis legibus , non solum apud christicolas anglic. verum etiam apud ethnicos veti●i undequaque inveniuntur . commentarius contra ludum alearum a fr. angelo roccha episcopo . cohilonem ( aium ) quendam lacedaem . cum faderis feriendi causa missus esset legatus ad regem persarum , & aulicos fortè invenisset ludentes alea , statim re infecta rediisse domùm : rogatum cur negloxisset ea facere quae publicè acceperat in mandatis , respondisse , quod ignominiosum existimasset , id fore reipublicae si foedus percussisset cum aleatoribus . mocket apol. orat. a game or play may thus fitly be described , viz. a contention betwixt two or more , who shall do best in an exercise of wit or activity , or both , about some indifferent and trifling subject . every lawful means of getting is sanctifiable by prayer , as being that which god alloweth and blesseth . playing for price is not sanctifiable by prayer , so that we may pray to god to bless us in that means of getting , therefore playing for price is no lawful means of getting . the scripture saith plainly , thou shalt not cover any thing that is thy neighbours . when conscience doubteth on the one part , and is resolved on the other , we must refuse the doubting part , and take that wherein we are certain and sure . as for example , when one doubteth of the lawfulnesse of playing at cards and dice , he is sure it is no sin not to play ; but whether he may lawfully play he doubteth , in this case he is bound not to play . mr. fenner of conscience . there is natura naturans , and natura naturata mal. . ult . exod. . . it was but the breach of this one commandment , and yet god chargeth them with the breach of his laws in general , because he that is a wilful transgressour of this makes little conscience of any of the rest . this commandment concerning the keeping of the sabbath day to sanctifie it , is placed in the midst between the two tables , of purpose to shew that the keeping of the sabbath is a singular help to all piety and righteousnesse . mr bifield hoc praeceptum de sabbatho apertè affirmativum est & negativum , this commandment of the sabbath is expresly affirmative and negative above all the rest . zanch. in praec . . memento seu recordare , im● vero recorda●do recordare , ut ●otat modus loquendi apud mosen . id est omnino ac sollicitè recordare , nec unquam obliviscere . fabricius . the lord saith only remember in this commandment for three reasons , . because though the law was given from the beginning , yet this fourth commandment was better kept in memory and in practice then any of the rest , and was but a little before repeated , exod. . . , , . . to shew what reckoning he maketh of the sabbath , as men giving their sons or servants divers things in charge , say of some principal matter , remember this . . to shew how apt we are to forget it . ford of the coven ▪ between god and man. quia aequum non erat , ut res tanti momenti niteretur auctoritate , fide ac testimonio unius hominis ; idcirco deus secundo apparuit mosi , & omni populo in monte sinai luculentam hujusce rei fidem facit , praecipiendo illis cultum sabbati , ut constaret certa memoria , mundum sex diebus , à deo creatum esse , & septimo die deum quievisse : ideo dicit , memor esto diei sabbati : quast diceret , quando & quotiescunque saebbatum observatis , memoriam creationis fideliter , ac constanter colit●te . menasseh ben-israel probl. de creat . . vide ibid. prob . sabbatum non solum quietem , seu a laboribus cessationem , quae pars festi semper fingularis habita , atque vocabuli ipsissima est significatio , denotat , verùm etiam diem seu annum septimum , quoniam in ●● quiescendum , uti lustrum & olympias quinqu●●nium . seld. de jur . natural . & gent. l. . c. . the ancients do usually speak of the lords day in distinction from the sabbath , because that denomination ( dies sabbati in latine ) doth denote the saturday , but our saviour cals it the sabbath-day , matth. . . and it is called so three times in the fourth commandment . the word was used by the ancients , russinus , origen , grogory nazianzen . to sanctifie a sabbath is to call our selves , not from our own sinfull wayes , which we must do every day , but from our honest and lawfull callings , that giving our selves to godly and christian exercises of our faith , we may be strengthned in the wayes of god , and so in thought , word and deed , consecrate a glorious sabbath unto the lord. therefore it is called the sabbath of god , exod. . . levit. . . he calleth it a holy convocation , that is , dedicated to holy meetings . so isa. . . hereby is confuted their opinion , that take it a sabbath kept , if they rest from their labours , so in the mean time they labour in playes , dancings , vain songs , as though the lord had called us from our profitable labour commanded , to displease him in these vanities . fenners table of the princip . of relig. a quod verbum non significat hoc loco praeceptum , sed operandi permissionem & libertatem , non necessitatem : alioqui nunquam liceret sex illis dicbus otiari , aut ab operibus nostris abstinere . rivet shalt ] is as much as mayest , a word rather of permission then command . m. white on command . . when the commandment saith , six dayes thou shalt labour , the meaning is , six dayes thou maist labour : thou art licensed and not forbidden to do thy daily work on them by this commandment . so it is translated in our last english translation , exod. . . six dayes may work be done . and in the hebrew the same word standeth for both senses . m. thorn. serv. of god at rel . ass. c. . b seventh here is taken indefinitely not particularly , that is , for seventh in proportion one day in seven , not for seven in order , the last in seven . if the proportion of time be all that god respects in the six days of labor , then the proportion of time must needs be all which god can intend in the seventh day , which he sets apart for a day of rest . m. white ubi supra . this commandment doth not directly require the seventh day from the creation , but the th day in general . cartw. catech. omnia illa opera prohibentur quae propriè vocantur nostra , quamvis non si●t strictè loquendo servilia aut mechanica . illa autem sunt opera nostra quae pertinent ad hujus vitae usus , id est , in rebus naturalibus & civilibus versantur , & propriè ad lucrum & commodum nostrum spectant . ames . med. theol. l. . c. . he names son and daughter first , because parents through natural affection are ready to wink at them . mr. dod. filius tuus & filia tua ] intelligit cos qui ob aetatem legis intellectum nondum habent , quos arcere ab operis debent parentes . grotius . man and maid-servant , because commonly some lucre is gotten by their labour . iumentorum à laboribus cessatio ideo praecipitur , . ut ita assuesierent miscricordiae , dum enim jubebantur ipsis jumentis quietem concedere , discebant erga homines mitius agere , prov. . . . et maximè ut ipsi israelitae sabbatho quicsc repossint , non cuim potuissent à laboribus cessare , occupati regendis jumentis , exod. . rivetus . * this reason drawn from gods resting upon the seventh day , must be deduced , not from gods act in resting upon that day , but from the consequent of that rest , the honouring of that day by his resting therein mr. white on the fourth commandment . there are ten words or sentences , of which if we take away this , there will be but nine , exod. . , . . adam in innocency kept a sabbath , gen. . , . therefore much more should we the apostles in taking this day and giving it the name of the lords day , apoc. . . as before it was called the lords sabbath , and ordaining publick exercises , act. . . and private , cor. . . . as they did shew that in the particular seventh day , it was ceremonial : so in the common necessity it was perpetual , according to equity . . as calvin saith unto the papists , of the second commandment , who also said that was ceremonial and abolished . as long as we feel the grosnesse of our nature to invent false worship , framing images of god , so long that must remain to humble us : even so , as long as we do feel our corruption , in accounting the sabbath unpossible , and so omitting and profaning it , so long we will hold it to be perpetual . fenners table of the princip . of religion . the sabbath includes two respects of time : first the quotum , one day of seven , or the seventh day after six daies labour . secondly , the designation or pitching that seventh day upon the day we call saturday . whether this day was in order the seventh from the creation or not , the scripture is silent ; for where it is called in the commandment the seventh day , that is , in respect of the six daies of labour and not otherwise ; and therefore whensoever it is so called , those six daies of labour are mentioned with it . the example of the creation f● brought for the quotum one day of seven , and not for the designation of any certain day for that seventh . mr. mede on ezek. . . seneca inter alias civilis theologia superstitiones reprehendit etiam sacramenta iudaeorum : & maxime sabbata , inutiliter eos facere affirmans , quod per illos singulos septem interpofitos dies , septimam ferè partem aetatis sua perdant vacando , & multa in tempore vergentia non agend● laedantur . august . de civit . dei , l. . c. . dies dominica dicitur eadem ratione , qua sacra eucharistiae caena vocatur caena dominica cor. . . quia scilicet & à domino nostro iesu christo suit instituta , & ad eundem etiam dominum in sine & usu debet referri . ames . medul . theol. l. . c. . it was a usual question put to christians , dominicam servastis ? and their answer was , christianus sum , intermittere non possum . est observationis apostolicae & verè divinae . beza in apoc. . coloss. . in the reign of henry the third a jew fell into a jakes at tewkesbury , to whom it being offered to draw him out , it being saturday ( the jews sabbath ) he refused , lest he should pollute the holinesse of the day . sabbata sancta colo , de stercore surgere nolo . the thing coming to the chief lord of the country , he commanded they should let him lie the next day too , for the honour of the lords day , the christians sabbath , lest he should profane it : so by abiding in it that day also , he perished . sabbata nostra quidem salomon celebrabit ibidem . in constantinople , and all other places of turkis , i ever saw three sabbaths together in one week : the friday for the turks , the saturday for the jews , and the sunday for christians : but the turks sabbath is worst kept of all , for they will not spare to do any labour on their holy-day . lithgows nineteen yeers travels , part . * the godly jews had their preparation for the sabbath , that nothing might disturb the holy rest ensuing , mat. . . mark . . we must prepare for the sabbath before it comes , . by preventing all lets and incumbrances which on that day might hinder us in gods service publick or private . . we must in a godly manner prepare and fit our selves in soul and body , so as on that day we may give most glory to god , and receive most good and comfort to our souls . ad hujus diei rectam observationem duo sunt necessaria , quies , & quietis illius sanctificatio . quies qua requiritur , est cessatio ab omni opere , quod exercitiis cultus divini poneret impedimentum . sanctificatio hujus quietis ac diei , est applicatio nostrum ipsorum singularis ad deum illa die colendum : quod innuitur illis ipsis phrasi●us , sanctificavit illum diem , & sabbathum est jehovae deo tuo . ames . medul . theol. l. . c. . * opus nostrum vocat , quod facimus nostri causa , hoc est , propter nostrum lucrum , mercedem & commodum : hoc autem proprium est servorum , servilia ergo haec opera , quae scilicet lucri nostri causa fiunt , & ad seculum hoc pertinent , eoque verè nostra , concedit fieri intra sex dies , cavet verò ne fiant die septimo . zanchius in quartum praeceptum . mat. . . . luke . . john . , . & . . the apostles constrained with hunger plucked the ears of corn , rubbed them in their hands , and did eat the corn upon the day of rest , and yet polluted not the sabbath : for christ defendeth their doing to be lawfull , matth. . . mark . . a yet some think it might be a feast without warm meat in that hot countrey where they usually did drink water . b isa. . ult . c isa. . . in one verse he nameth and forbiddeth twice the following of our pleasures as the chief prophanation of the sabbath-day . some , and they no small ones professe , that recreations and sports are no otherwise then to be allowed then as they may be used to the praise and glory of god , which cals to my remembrance what a scotchman sometimes said , as he was going in one of london streets , spying one of his acquaintance on the other side ; for calling him aloud by his name . sir , saith he , when shall we meet at a tavern to give god thanks for our deliverance out of the isle of ree ? d. twisse of the sabbath . d the sabbath contains four & twenty hours as well as any other natural day , psalm . being a psalm of the sabbath , v. . david saith , he will declare the loving kindness of the lord in the morning , and his truth in the night , making the night a part of the sabbath . it begins at midnight on the saturday , and ends at midnight next following , matth. . . mark . , . john . . compared together , it appears that the jews sabbath ended at the dawning of the first day of the week , and then the lords day or sabbath day began , act. . . elson on the th command . act. . . the jews were . assembled . . had the apostles doctrine , that is , the old and new testament read and expounded . . they had fellowship , that is , they did communicate these earthly things as every one had need . . they had breaking of bread , that is , the administration of the lords supper . . they had prayers . ford on the th commandment . for publick prayer , see act. . . and receiving the sacraments at the times appointed , act. . . both the family-duties and secret duties which we are bound to perform every day , are ( by the equity of that law , numb . . , . ) to be doubled upon the sabbath-day . hilders . on psal. . ● . lect. . the sabbath must last as long as other dayes , that is , the full space of hours . f isa. . . call it a delight to consecrate it to the lord , that is , take you as much delight in doing the exercises of religion , as many do in the works of their callings or recreations , and also much more : for they are far more easie , comfortable and profitable . m. dod on the com. . see m. hilders . on psal. . . lect. . mal. . , . what shall one do in heaven if the sabbath be wearisome to him , there we shall keep an eternal sabbath . labour to get a spiritual and heavenly frame of heart , so much of heaven as is in you so much you will count these duties a delight . some have found a beginning of the taste of heaven on the sabbath . yet this is to be observed , when the duty is performed to man , the obedience is given to god who commandeth us to perform these duties to our neighbours . ford. this is the first commandment of the second table , upon which all the rest do depend . as in the first table the keeping of all the commandments following dependeth on the keeping of the first : so here , if this commandment were well observed , both of superiours , inferiours and equals , there could be no disorder against any of the commandments following . m. dod. of all the commandments of the second table this first only is affirmative , the other are all negatives . this commandment is the first of the second table , because there can be no order or state that can stand without this commandment , nor could the other commandments be kept without this . richardson philol. makes it one of the first table , so doth hudson in his divine right of government , l. . c. . but our orthodox divines generally do upon good grounds make it the first of the second table . honoris interesse majus est omni interesse & jam vel vita ipsius ; & generosae indoli , em●ri sic satius est per honorem , quam per dedecus vivere . episc. andr. tortura torti . vult deus hoc praecepto sancire ac stabilire tres illos praeclaros in genere humano ordines ac status : o●conomicum videlicet , ecclesiasticum & politicum : omnesque in his ordinibus comprehensos sui officii admonere , & ad illud praestandum obstringere . fabric . in decalog . prov. . . & . . gratius nomen est pictatis quam potestatis , etiam familiae magis patres quam domini vocantur . pater in hoc mandato naturalis est , spiritualis est , & politicus : omnibus aequaliter & sine discrimine dicitur : honorate parentes : & omnes parentes honorate , honora patrem & matrem , honore reverentiae , fidelitatis & tolerantiae . sub nominibus patris & matris intelliguntur etiam avus , avia , aliique majores , qui in lineâ , quam vocant ascendentem , numerantur , quemadmodum sub filiorum nomine nepotes , & omnes qui ab aliquo originem ducunt , significantur , maccov . loc . commun . c. . honor est agnitio dignitatis , vel excellentiae illius quae est in alio , cum ejusdem debita testificatione . agnitio fimul dicitur & testificatio , quia neque in externa observantia sola , neque in interna consistit , sed in utroque . ames . medul . theol. honora ] tum aliis reverontiae signis , tum ad vitam necessaria illis exhibendo , quod sub voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehenditur , ut tim. . , . aiunt hebraei vel in pistrino laborare filium debere , ut subveniat parentibus . patrem tuum & matrem tuam ] ut terrestres deos , à quibus originem trahitis . grotius in cap. exod. xx . notat hic aben esdras solere deum , ubi quid vetat , poenā addere ut modò bis , ubi quid imperat praemium , ut hoc loco . quidam hebraea verba exponunt , ut prolongent dies tuos , scilicet parentes ipsi suo favore & ad deum precibus . sed vereor ne id nimis subtile sit , & rectius graeci aliique interpretes vocem quanquam sormae activae , sumant in sensu passivo aut reciproco , nimirum ut prolongentur , aut prolongent se dies tui . absolomo hoc praeceptum violanti curtati sunt dies . grot. explicat . decal . ut prolongent dies tuos ] scilicet parentes , est enim prolongandi verbum hic activae significationis . sed quo modo parentibus triluitur quod solius dei ? propterea quod parentes sunt quodammodo medium & causa instrumentalis per quos deus filiis aliquando vitam prolongat , exaudit enim deus saepè preces & benedictiones , quibus filiis suis obedientibus ac morigeris benedicunt ac bene precantur . r. aben ezra haec verba ita explicat , ut prolongent dies tuos , scilicet mandata dei , sed prior lectio simpli●●or est paul. fag . annotat. in chald. paraph. vide cartw. in loc . * calv. instit. l. . c. . sir thomas moore being lord chancellour in his time , and having his own father then living , and at that time a judge ( for he was one of the judges of the kings-bench ) never went to westminster-hall to sit in the chancery there , but first he would up to the kings-bench where his father then sate , and there on his knees would ask him blessing before a world of lookers on . how respective was ioseph to his father , and solomon to his mother , king. . , . luk. . . * ephes. . . right implieth three things : . that it is agreeable to the law , the law of god , of nature , of nations . . that the place of parents requireth as much , for right requireth that every one have his own , that which is his due . . that parents deserve as much , for right presupposeth desert . d. gouges domest . dut. coloss. . . compared with ephes. . . so far forth as children transgresse not any of gods commandments in obeying their parents , they ought to obey . rom. . . tim. . . titus . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . deut. . . ever the blessing or curse of the parents , hath a prophetique power joyned with it , flores regij by king iames , deut. . . the punishment which by the law was appointed to disobedient and rebellious children , was a publick shameful death , deut. . . to . parentis effigiem filo corporis exprimere hoc omnibus cum aliis commune est : virtutes patrum tam rarum natis est exprimere , quam patribus virtutum suarum ac morum exempla suis relinquere posse . jos. scalig. epist. christoph. & augustino puteanis . postquam ex parentum consensu vel expresso , vel tacito , in sua potestate sunt constituti , tum patria potestas propriè sic dicta cessat , quamvis nunquam cessare possit debitum gratitudinis , observantiae , & pietatis filialis . ames . de consc . lib. . c. . the four cardinal duties of a parent are prayer , admonition , example , correction . a gen. . . b gen. . . ibid. the childe set at liberty makes the mother ashamed , prov. . . see dr. gouges domest . duties on ephes. . . deut. . . see tim. . . and master baxters saints rest. part . see dr. gouge , ibid. sect . , . discant hic matres se debere per se suas proles nutrire & lactare : natura enim hoc illis onus imposuit . hinc mammillas & ubera veluti lag●nulas quasdam ad proles nutriendas aptas , illis largita est . plin. l. . c. . scribit lac maternum esse utilissimum & naturae prolis convenientissimum . vide aul. gell. l. . noct . attic. c. . scribit lampridius titum filium vespasiani imperatoris toto vitae tempore adversa valetudine laborasse , eò quòd à nutrice infirma lactatus esset , de tiberio quoque caesare fertur quòd fuerit magnus potator , quia nutrix ipsius talis erat , secundò ex eo quòd filius non lactetur à propria matre sit ut mater filium & filius matrem minus amet . vnde naturalem parentum ac filiorum amorem majorem videmus in communi plebe , quam in familiis nobilium , quoniam ferè nobiles foeminae infantes suos per nutrices lactari curant , à lapide in gen. . . origo vocabuli servorum in latina lingua inde creditur ducta , quod hi qui jure belli possent occidi , à victoribus cum servabantur , servi fiebant , à servando appellati , quod etiam ipsum sine peccati merito non est . aug. de civit . dei. l. . c. . servitus conditionalis & usualis . see ephes. . . coloss. . . tim. . . tit. . . prov. . . see dr. willet on exod. . quest. . & . dr. gouges domestical duties on ephes. . , , , . servants must obey their masters , but in the lord , and therefore the apostle ever joyneth some clause of restraint , col. . . ephes. . . cor. . . a servant is not sui juris , must do his masters work , is a living instrument in the hand of another , pet. . . servus non est persona sed res , saith the civil law , one describes him thus , a servant is a person that yeelds himself to the command of a master , and submits to his authority to do his will , rom. . . so the centurion describes a servant , matth. . . psal. . , . tim. , . see dr. gouges domest . duties on ephes. . . naamans servants called him father . deut. . , . see dr. gouges domest . duties part . without their union of hearts their uniting of bodies and states will be a death , ephes. . . love is such a natural property , of that relation , that god to shew his affections to his church when he would comfort her , saith that he is her husband , see a rare example of wively affection speed in edw. the first , p. . cor. . not beauty , wit , wealth , kindnesse received , these things may alter . matrimonial love , that is , such as beseemeth that neer knot and conjunction . where the bond is closest , the love must be strongest . his soul must rest it self in her as the onely woman under heaven for him ; and hers upon him , as the onely man under heaven for her . prov. . , . as if he had said , if thou do not love thy wife , thou wilt look after harlots , or at least art in danger so to do . * religio à religando . gen. . . it is not said a help onely , for so are the living creatures , and therefore called , jumenta à juvando , but a fit or meet help . in the original it is , before him , and with a note of similitude , as before him , that is , answering to him . prov. . . the wives relation-grace is subjection in the lord , the apostle twice or thrice cals for this subjection and obedience , pet. . , . . this is there made the great ornament . . the apostle shews there the benefit of this subjection . the titles and names whereby an husband is set forth , do imply a superiority and authority in him , as lord , pet. . . master , esth. . . guide , prov. . . head , cor. . . pet. . . sarah called abraham lord. ephes. . . cor. . . cor. . . men are commanded to receive them in the lord , to hold them in reputation , to know them as over them in the lord , to esteem them very highly in love for their works sake , to hold them worthy double honour , and to obey them , phil. . . ministers must be faithful in their calling . faithfulnesse is a constant and diligent performing of all the parts of the duty of a minister from the right grounds and for the right ends sincerely , because god requireth , and for his glory and the salvation of the people . it was a wonderful thing in paul , cor. . . that he knew nothing by himself , that is , no notorious defect in regard of his ministry . he should have thummim integrity of life , as well as urim , light of learning . it was said heretofore , stupor mundi clerus britannicus , the wonder of the world is the clergie of britain . tim. . . ieroboam made the basest of the people to be priests , kin. . . & . . and some would make the priests to be the basest of the people . prov. . ● . pet. . . see tit. . . rom. . . what one doth for conscience sake , he should do willingly . a great burden lies on the magistrate . unicus tantum est subjectus in civitate magistratus , luth. psal. . , . zach. . . acts . , . iulianus imperator , quamvis esset apostata , habuit tamen sub se christianos milites , quibus cum dicebat , producite aciem pro defensione ecclesiae , obediebant ei ; cum autem diceret eis , producite arma in christianos , tunc agnoscebant imperatorem coeli . grotius de jure belli ac pacis . l. . c. . ex ambrosio . omni lege , divinà , naturali , nationali , licitè semper reges & principes , suis subditis tributa & imposuerunt , & licitè quoque exegerunt , cùm ad patriae & reipublicae defensionem , tum ad ipsorum & familiae honestam procurationem . montac . orig . eccles . parte priore . it is a divine institution , that there should be regimen politicum , a rule and government among men . all civil subjection of man to man came in by sin . god subjected other creatures to man , but not one man to another ; there should have been a natural subjection of the son to the father , but not civil , nomen istud culpa meruit non natura . aug. cited before in servants . it is an ordinance under christ as mediator , yet ( though civil government came in by sin ) it is gods ordinance , omnis potestas est à summa potestate . see bis●●ld in lot . government often fals into the hands of evil men , dan. . . ps. . . job . . zanchius de magistratu . it is observable in all the kings of israel and iudah , in the kings and chronicles , that their stories begin with this observation , as with a thing first worthy to be chronicled , how they dealt in matters of religion ; such a king did that which was right in the sight of the lord , and such a king did that which was evil in the sight of the lord , and walked in the waies of ieroboam the son of nebat that made israel to sin . see chr. . . it was an ancient ceremony in the church of israel , that at the kings coronation the book of god should be given into his hand , kin. , . deut. , . to shew that god committed the care of religion principally to the king , that by the uttermost of his power and authority it might be established in his dominions . the nicene counsel was called to convince the arrians , the synode of dort to convince the arminians . they should . provide just laws , not rule by their will. . observe them themselves , and see they be observed by others . . rule by love , and seek the welfare of the people , psal. . . esth. . . tim. . . esth. . ult . sub alexandro militabant plurimi . sub augusto nemo non cudebat carmen . neronis tempore multi por urbem cantores , histri●nes , phonasci , multi magi. adrianus omnes faciebat observatores veterum scriptorum . lud. viv. de caus●●orrupt . art . l. . prima magistratus cura debet esso , religionem veram promovere , & impietatem prohibere , isa. . . isa. . . exempla hujus curae laudantur in davide , solomone , josaphat , hezekia , josia , &c. ames . de consc . l. . c. . vide ames . de consc . l. . c. . quaest . . dr. hill on jer. . . see chron. . . gerh. loc . commun . crocii anti-weigel . art . . l. . c. . crocius in his anti-weigel . p. . hath this question , an magistraetui christiano liceat haereticos coercere , and holds the affirmative in some cases , part . cap. . quaest . . sect . . and answers the contrary argum. sect . . object . the kings of iudah had the prophets of god with them , who had an infallible spirit . ans. the kings of iudah had infallible prophets among them , but they did not believe them . we have as infallible a rule as they had , gal. . . that principle of infallibility of some external visible judge , brought popery into the world , and brings in scepticism and practical atheism . a m. do● . b murder is the unjust taking away of the life of a man. it is unjust when it is without due ground and warrant from god. ford of the covenant between god and man. violentia omnis & injuria , ac omnino quaevis noxa , qua proximi corpus laedatur , interdicitur . calv. instit. l. . c. . homicidium est injusta hominis occisio . illa autem occi●io , atque etiam laesio est injusta , quae vel non fit auctoritate justa , id est , publica vel publicae aequipollente , vel non ex justa causa , vel non ordine justo , vel ex intentione non justa . ames . medul . theol. l. . c. . non actus omnis sed illicitus hic significatur , qui solet esse significatus vocis hebraeae ratsach , grotius . m. whateley of the com. see elton on this comman . p. , . elton . gen. . . gen. . . & . , , , . quia in quinto praecepto deus praemiiloco inferioribus promittit longaevā vitam , tanquam praeclarum suum donum , & inter omnia , quae nobis divino munere veniunt , vita sit charissima : ideo nunc sapien●issimo ordine divino subjicitur sextum praeceptum , de conservanda vita , tum proximi , tum nostra . matrimonium totius civilis societatis fundamentum est . buxtorf . de decal . vide grot. in explicat . decal . gerh. loc . com . tom. . & fabricius . voluntas divina est naturae primalex . gerson . numb . . , * non desunt teste r. s. qui putant terram quocunque locorum venerit cain , sub ●o tremuisse , quo conspecto homines dixere , fugite , is est crud●lis ille homicida qui sratrem suum occidit . p. fag . in gen. . . neque enim frustra in sanctis canonicisque libris nusquam nobis divinitus praeceptum permissumve reperiri potest : ut vel ipsius ad●piscendae immortalitis , vel ullius carendi cavendive mali causa , nobismetipsis necem inseramus . august . de civitate dei , lib. . cap. . vide plura ibid. c. , , , . occide●e sem●tipsum ex intentione directa est inter gravissima homicidii peccata . quia sic faciens , . graviter peccat adversus authoritatem dei , qui solus est dominus vitae . . adversus bonitatem dei , cujus tantum beneficium contemnit . . adversus providentiam dei , cujus ordinem turbare conatur . . adversus charitatem , qua non minus tenetur se quam proximum in vita conservare . . adversus justitiam , quae non patitur quenquam rempublicam & alias societates humanas , quarum pars est quisque membro aliquo ex arbitrio privato spoliare . . adversus communem naturae inclinationem , atque adeo legem naturae . ames . l. . de consc . c. . vide aquin. a , ae . qu. . art. . lactant. divin . instit. lib. . de falsa sapientia , p. . * saul is the first man whom the scripture sets forth to us for an example of this worse then beastly rage and unnaturalnesse . he by his example drew his armour-bearer to it , these two with achitophel and iudas are all which the scripture mentions to have murdered themselves ; these were all evil men except the armour-bearer in whom was little good as is likely . self-murder in some cases was held commendable and honourable by the romans . see d. hackw . apol. of gods provid . in the govern . of the world , l. . c. . sect. . nec samson aliter excusatur , quod seipsum cum hostibus ruina domus oppressit , nisi quia spiritus latenter hoc jusserat , qui per illum miracula facicbat . aug. de civit . dei , l. . c. . quaeritur , an samson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & ejus factum excusari queat . august . l. . de civit . dei. c. . hoc sic interpretatur , ut dicat eum semetipsum , una cum philistaeis ruina domus oppressisse spiritu latenter hoc jubente , qui per eum miracula faciebat . nec fas esse nobis aliter credere . nam ad id faciendum divinitus ●i redditam fuisse fortitudinem . hanc responsionem plerique etiam alii sequuntur . nec obstat quod dicit , ut ul●iscar me de hostibus meis , quasi privatam injuriam ulciscendi cupidus . nam injuria samsonis injuria publica crat , ut qui judex esset populi . irrisio quoque ejus irrisio dei israel erat , in cujus contumeliam , philistaei pro capto samsone diis suis solennius in templo gra●ias agebant . estius . vide grot. samson ( ex singulari instinctu ) directè intendebat philistaeos occidere , non semetipsum , quamvis praeviderit suam mortem inde secuturam , jud. . . similis ferè est ratio ●orum qui pulvere tormentario accendunt ●avom qua feruntur , ●e perveniat in hostis possessionem . ames . de consc . l. . c. . judge hales drowned himself . see foxes third volume , pag. . whereupon bishop gardner called the gospel , the doctrine of desperation . * chemnit . loc . commun . ames . l. . de consc . c. . see elton on this commandment , p. . to . whereas there are two acts , as introductions into the field , a challenge and an acceptation ; both of them have their guilt , but the former so much the more , as it hath in it more provocation to evil . d. halls cas . of consc . resolved case . there were but two practices of this in scripture , . that famous challenge of goliah , which that proud philistim had not made , if he had not presumed of his giantly strength and stature , so utterly unmatchable by all israel , that the whole host was ready to give back upon his appearance , sam. . . the other was in that mortal quarrel betwixt ioab and abner , on the behalf of their two masters , david and ishbosheth , sam. . . wherein abner invites his rival in honour , to a tragical play ( as he terms it ) a monomachy of twelve single combatants on either part , which was so acted , that no man went victor away from that bloudy theatre ; only it is observable , that in both these conflicts still the challengers had the worst . d. hall ubi supra . * see cook on lit. p. . b. sir wal. rawleighs hist. sir fr. bacon . lansii orat . contra italiam ex camerar . & aliis . ut sexto praecepto deus prosp exit vitae tum proximi , tum nostrae , ne quo vis pacto loedatur , sed omnibus modis conservetur●●ita septimo conjugium , tanquam medium generis humani propagandi & conservandi , sanxit . adeoque omnia prohibet quae hui● sanctoe justae & legitimae mari & faeminae conjunctioni adversantur : vult enim generic humani honestissimam ac sanctissimam propagationem . fabric . d. tayl. life and death of christ. lo tineaph ad verbum , non adulterabis . brevissimum verbum ( inquit lutherus ) sed latissima sententia , psa. . . naaph propriè est adulterare . aliud enim habent verbum hebraei , quo scortationem in genere significent . nempe zanah , quod discrimen notatur , hos. . . peccatum quod prohibetur est alieni thori violatio . latini utuntur voce maechari & maechissare , à nomine maechus , quod graecum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . adulterium quasi ad alterius torum . triplici modo fit adulterium , . quando conjugatus rem habet cum soluta . . solutus cum conjugata . . conjugatus cum conjugata . postremum gravius est , quod nonnulli etiam duplex adulterium appellant : secundum etiam est gravius primo , propter suppositionem alieni foetus . rivet . in exod. . . vide cartw. in loc . castitas à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●rn● quia praecipuum est hominis ornamentum . rivet . chastity is a vertue of ordering ones self aright in regard of the faculty of generation . it is two-fold , . in a single life , which is the abstaining from the inordinate desire of exercising that faculty commonly called virginity . . in the married estate , a keeping ones self entirely to his yok●fellow . duke robert passing thorow felaise in france , and seeing arlete a skinners daughter , he took such notice of her ( as he beheld her in a dance among other damsels ) that he sent for her to accompany him that night in bed , and begot on her william the bastard duke of normandy , and king of england . her immodesty that night is said to be so great , that either in regard thereof , or in spite to her son , the english called all strumpets by the name of harlots , the word continuing to this day . hoc est quod pudct , hoc est quod intuentium oculos ●rub●scedo devitat : magisque fert homo spectantium multitudinem , quando injustè ●rascitur homini , quàm vel unjus aspectum , quando justè miscetur uxori . august . de civit . dei , lib. . cap. . cor. . . sinc cerere & baccho friget venus . prov. . . see gen. . , . it is called temperance , because it restraineth a man of his liberty . moderation and temperance is the health and soundnesse of the minde . in greek the word hath its name from its effect , the preservation and safety of the minde . cor & oculi duo sunt proxenetae transgressionis , num. . . primi capiuntur oculi : inde in corde exoritur appetitus sive concupiscentia : juxta illud poetae , — oculi sunt in amore duces . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut est in veteri verbo . vossius in maimon . de idolol . cap. . quid ego de cynicis loquar , quibus in propatulo coire cum conjugibus mos fuit ? quid mirum , si a canibus , quorum vitam imitantur ; etiam vocabulum nomenque traxerunt ? lactant. div. instit. l. . de falsa sapientia . august . de civit . dei. * gulielmus parisiensis dixit choream esse circulum , cujus centrum sit diabolus . urbs est in brabant●a buscunducis , in qua ut in aliis ejusdem terrae stato anno di● , quo serunt , maximum urbis templum dedicatum , publice supplicatur , ludique variis divis exhib●ntur . sunt qui tunc personas divorum induant : sunt qui damonum . ex his unum quum visa puella ex●rsisset , domum saltitando se subduxisse , & correptam vt erat personatus uxorem suam in lectum conjecit , se ex ●a daemonium velle gignere dicen● , concubuit . concepit mulier , & infans quem peperit , simul primum aeditus est , saltitare coepit , forma quali daemones pinguntur . haec margareta augusta maximiliani ●ilia , hujus caroli amita narravit joanni lanucae , homini prudentia incredibili , qui tum erat hic legatus à ferdinando rege . nunc est bujus caesaris praefectus in arragonia , vir qui non modo praefecti nomen & personam , sed regis quoque posset sustinere . ludovic . viv. in lib. . c. . august . de civit . dei. simple fornication is soluti cum soluta . * beza in mat. . . see rom. . & d. sclater upon it , ephes. . , . if both be single it is fornication , if one be married it is adultery , when with many whoredome , if with a virgin stuprum , if with a near kinswoman incest , if there be force a rape . non est flagitium ( mibi crede ) adolescentulum scortari . terent. brevis est voluptas fornicationis , aeterna poena fornicationis . purchase his pilgr . l. . c. . jer. . , , . m. hildersam on psal. . . see vvillet on levit. . . p. . & burr . on hos. . . p. . rivet . in gen. . exercit. . levit. . . deu. . , isa. . . ovid. jer. . , . see pro. . & jude . to . venter mero aestuans facilè despumat in libidinem . hieron . lots daughters had no other way to overcome the chastity of their aged father but by making him drink wine . theoninus insanus & uxorius homo de quo ambrosius , cùm gravi oculorum incommodo laboraret , & amaret uxorem , interdict a sibi à medico facultate coeundi , cupiditatis impatiens sibi moderari non potuit , oculos amittere , quam aestum & impetum suae libidinis reprimere maluit , vale , inquit , amicum lumen . humfr. de iesuit . part . . rat . . de patribus . ioan à casu florentinus sodomiae laudes rythmis italicis celebravit , divinum opus appellans , nec aliam se ven●rem experium ait . ad. hamiton . apostat . smetonii orthod . resp. sixtus quartus cardinalis , cuidam , sanctae luciae , nisi fallor , indulgentiam fecit clausulam illam , fiat ut petitur , praepostera venere per tres aestivos anni menses . montac . antidiat . hinc constat omnia non debere esse communia . ratio est , quia nullum furtum committi posset , nec opus esset praecepto de furto prohibendo . macrov . loc . commun . c. . ford of the covenant between god and man. vetatur hic omnes illicita usurpatio rei alienae . august . vide august . confess . l. . c. . & . furtum est ablatio injusta rei alienae invito domino . ephes. . . ames . medul . lib. . cap. . gnanab propriè est clam surripere , vel occultè subducere . unde & ad alias dolosas & clandestinas actiones transfertur , ut sam. . . & sam. . . rivetus in exod. . varro l. . rerum divinarum , furem ex eo dictum ait , quod furvum atrum appellaverint , & fures per obscuras noctes atque atras facilius furentur . quidam tamen à fer● dictum volunt , quod ferat , id est , auferat res alienas . furari igitur tam apud hebraeos & graecos quàm apud latinos , propriè est , res alienas clanculum auserre . zanch. miscel. de furto . furtum propriè est actio adversans legi dei. quà res aliena inscio & invito domino clanculum aufertur . ubi vox , inscio domino & clanculum discriminat furtum à rapina . rapina enim est actio , qua res aliena , invito domino , apertâ vi aufertur . id. ibid. see dr. willet on exod. . . and on exod. . quest . . and estius on gen. . . & on exod. . latrocinium est quando aliquis domino praesente & manifesta vi rapit alienum , si sit in rebus privatorum est furtum simplex , si in rebus sacris sacrilegium , si in re publica , peculatus ; si in ablatione jumentorum & pecorum , abigeatus ; si in ablatione hominum plagiarius . lutherus in octavum praeceptum . robbery is derived de la robe , because in ancient times they bereaved the true man of some of his robes , or garments , or money and goods , out of some part of his garment or robe about his person . sir edward cook. * master mede on acts . , , . the greek proverb is , quot servi tot sures . a lewd priest , when he was caught stealing contrary to his own doctrine , could presently tell the reprover , the eighth commandment doth not say , i shall not steal , but , thou shalt not steal * vide chemnit . & gerh. loc . commun . demosthenes said to him that objected that his speeches smelt of a candle , i know my candle stands in your light , the man being suspected for a thief . varro said that fur was de●ived , à furvo ( that is , dark ) because theeves do willingly work by night , ut jugulent homines surgunt de nocte latrones . the theatre of gods judgements , part . cap. . gnanah respondere significat , nominatim igitur de ea testimonii specie agitur , quod in judici●s de causa aliqua interrogati proferim● . gerh. loc . commun . quia adjurati & interrogati per●ibebant testimonium grotius in exod. c. . synecdochice sub una falsi testimonij forensis specie ( quod reliquis pestilentiu● ) continetur in genere detestatio omnis mendacii , lev. . . matth. . . marc. . . rom. . . chaldaeus vertit non testaberis , gr●ci uno verbo dixerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non falsò testaberis . testes falsi sunt , qui non tantùm falsa fingunt , verum etiam qui vera depravant , matth. . . vel affirmant incomperta , vel qui veritatem malitiosè occultant , ita reg. . . mat. . . act. . . dan. . . & . . prov. . . chemnit . loc . commun . * the godly in time of tentation think themselves to be but hypocrites , and that they have no true grace in them at all , and so they bear false witnesse against themselves . elton on this commandment . isa. . . prov. . , . & . . & . . goods are necessary for life , truth and good name for comfortable life , therefore is this commandment set after the former . esty. of tame beasts ( saith diogeues ) a flatterer is worst , and of wilde beasts a back-biter or slanderer . see dr. sclater on rom. . . hebraei vocant linguam sycophantae linguam tertiam : linguam tertiam memorat aut●r translationis chaldaicae , psal. . . & . . vir qu● loquitur lingua tertia , id est , delator , quod tribus noceat , deferenti , accipienti , & ei de quo . drus. quaest . ebraic . l. . quaest . . the chaldee paraphrast calleth a backbiter a man with a threefold tongue , or a tongue which hath three strings . the jews give an example of it in doeg , who killed three at once with his evil report ; saul , to whom he made the evil report , the priests of whom he made it , himself who made it . weemes . significat ea vox & act●● dol●sos quib●● alienum invertitu● & sonsu● sublimiore , appetitus etiam . huno sensum quia fermè ●egligebant hebr●i , ided christus ostendit talem appe●itum non modò deo displicere , sed & si fov●a●●● gehennae obnoxium . grotius in exod. c. . elton . master dod , god repeating this commandment , deut. . . and setting down all things according to their due estimation , puts the wife in the first place . barker ▪ prov. . . exod. . . chamad in genere est desiderare , concupiscere , optare , quod jucundum est , gratum , utile & voluptuosum , quae actio per se non est mala , sed tantum propter inordinationem , qua naturae rectè à deo positae constitutio turbatur & violatur , unde ebraei dicere solent , hoc verbum concupiscere ●dificasse inferos : objecta concupiscentiae hic exprimuntur nonnulla exempli gratia , sed quia plura sunt , tandem sub universali regula continentur , & omne quod est proximi tui . scopus ergo praecepti est prohibere omnem rei malae contra nos & proximum appetitionem ; atque etiam rei bonae malant cupiditatem , cum scilicet à debito fine & bono disceditur . itaque non absolutè dicitur non concupisces , sed non concupisces domum , uxorem , &c. rivetus in exod. hoc praecepto deus duorum peccatorum supra prohibitorum , nimirum surti & adulterii sontem atque originem extirpare instituit . interdicit enim hoc loco cupiditatem nefariam , ex qua utrumque flagitium nascitur . concupiscere quippe alteri●s uxorem atque bona aliena , hoc loco , est id animo agitare , deliberataque voluntate in id incumbere , ut quocunque tandem pacto illis per●rui possis . volkelius de vera religione . l. . c. . abbot against bishop . ●am differunt non concupisces uxorem proximi , & non concupisces bona proximi , quam differunt non maechaberis , & non facies furtum . cornel. à lap. in deut. . . vide ames . medull . theol. l. . c. . see elton also on this commandment . in all the former commandments , some outward act or deed was commanded or forbidden ; but in this last the lord forbiddeth onely the desire of the heart . ford of the covenant between god and man. the thing forbidden here is a roving and ranging lust , with a general consent of the heart to wish it , yet so that a man would check and reprove his own heart rather then his desire should be accomplished . id. ib. this last commandment pierceth deeper then the former ; before the deed was condemned that was hurtful to our neighbour , and the setled will also and resolved determinations ; these were forbidden in the other commandments : but now the holy ghost reproveth the desire and lust toward any thing of our neighbours , notwithstanding there be no full resolution not setled consent given thereunto . knewstubs lecture on exod. . . in the former commandments is forbidden both the evil act , and also the evil thought setled , and with full and deliberate consent of will ; but in the tenth commandment is forbidden the evil thought , and every motion and stirring in the soul , that is contrary to charity and love of others , though no liking or consent of will be given to it . elton on the commandm . it forbids all inward lust , rom. . . and all first motions of sin , ver . . even before the consent and allowance of the evil , verse . and all lustings after evil , cor. . . or after the good creatures of god in a carnal manner . master fenner on the commandments . downames summe of divinity , l. . contentatio est virtus , qua animus acquiescit in sorte à deo concessa , tim. . . heb. . . phil. . . praecipitur haec contentatio in decimo mandato , ut ex verbis ipsis apparet , neque ullo modo consentaneum est , mandatum istud immediatè referri ad puritatem istam justitiae internam & originalem , quae fons ●st omnis obedientiae ; illa enim non generaliter praecipitur in uno aliqu● mandato , sed in omnibus . contentationi opponitur concupiscentia , heb. . . ●on tota inclinatio naturae nostrae , quae est corrupta ; quae nullo uno pr●cepto singulariter damnatur , sed tota lege ; neque omnes actuales illae cupiditates primae , quae sunt inordinat● , sed illa cupiditas , qua animus primo instigatur ac titillatur desiderio bonorum quae sunt proximi , quamvis eadem illicitis mediis acquirere nondum in animum induxerit . reg. . . marc. . . ames . medul . theol. l. . c. . vide plura ibid. praecipua hujus praecepti virtus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quam contentationem nonnulli appellant , qua animus sorte sua à deo data acquiescit , & plura vel aliena injustè non expetit . wendelinus christ. theol. l. . c. . id quod prohibetur , est concupiscentia alieni , seu ejus quod est proximi nostri , quodque alienare vel non vult , vel per legem non potest . id. ib. the duties required in the tenth commandment are , such a full contentment with our own condition , and such a charitable frame of the whole soul toward our neighbour , as that all our inward motions and affections touching him , tend unto and further all that good which is his . the assembly of divines in their larger catechisme . the general duty required in this tenth commandment is , that we be truly contented with our own outward condition , and heartily desire the good of our neighbour in all things belonging unto him . mr. ball in his catechisme . we are here commanded contentation in our present estate , and are forbidden desiring of , or envying the good of our neighbour . mr. nortons doctrine of godlinesse . downame ubi supra . and finches little book of div. c. ▪ mr. burrough● on phil. . . serm. . si ●d naturam vives nunquam cris pauper , si ad opinionem nunquam dives . exiguum natura desiderat , opinio immensum . seneca epist. . we should be troubled for our evil thoughts , though we do not approve of them , prov. . . vide bellarm. de iustificat . l. . c. , , , . see mr. pemble of iustificat . sect. . cap. . p. , . &c. . p. . &c. see finches sacred doctrine of divinity , cap. . sclater on rom. . pag. . their new obedience consists in studio pietatis & justitiae , in the study of piety and righteousnesse , whereby they are careful to perform good works . this study stands in a sincere desire , an unfeigned purpose , an upright indeavour , to walk in the obedience of all gods commandments . the law is kept with the heart , psal. . , , . bu● not fulfilled but by the whole man performing the whole law alwaies . down . of justificat . l. . c. . cartw. on matth. . . see mr. cartw. rejoynd . p. . notes for div a -e see dr prid. sermon on cor. . . resurrectionem mortuorum futuram esse in carne , quando christus venturus est vivos judicaturus , & mortuos : oportet si christiani esse volumus ut credamus . sed non ideo de hac re inanis est fides nostra , si quemadmodum futura sit , perfectè comprehendere non valemus . august . de civit ▪ dei , l. . c. . articulus intelligi debet de resurrectione gloriosa quae est ad vitam . nam solius ecclesiae privilegia commemorantur ▪ unde nec mortis aeternae mentio fit , quia reprobos ea manet , non electos dei. vossius disputat . . de baptismo . et utique idoneus est reficere , qui fecit : quantò plus est fecisse , quam refecisse : initium dedisse quam reddidisse . ita restitutionē carnis , faciliorē credas institutione . aspici● nunc ad ipsa quoque exempla divinae potestatis . dies moritur in noctem & tenebris usque quaque s●pelitur . fun●statur mundi honor , omnis substantia denigratur . tertul. de resurrect . carnis . this article is most difficult to be believed , and most scoft at by the heathen , therefore most defended by iustin martyr , athenagoras , lactantius , tertullian . * see m. calamy on that text. dormientes videntur mortui apud homines , quemadmodum apud deum mortui dormientes . vita bernardi ▪ * de adventu domini serm. . christs first and second coming agree in some things and differ in others . they agree in these : . at his first coming he came personally and visibly , and so shall at the last . . he came then , and so also the second time to advance his church , and overthrow his enemies . they differ in four things : . his first coming ( in respect of outward glory ) was in a poor abased condition , phil. . . the second in great glory , matth. . . he shall be attended with innumerable angels . he shall come in all the glory of the father , matth. . . & . . . his second coming will bring great joy to all his subjects , and terrour to all his enemies , thess. . , , , . . the good he did for his people at his first coming was but inchoate , at the last perfect . . their communion with god was by ordinances , which shall then be abolish● . when christ came in the flesh , he came to be judged and condemned , therefore he came in a mean and contemptible way , but he shall come the second time to judge the world , john . . hic ostendit , quod in ea carne veniet judicaturus , in qua venerat judicandus . aug. de civ . dei , l. . c. . a duas hoc loco res discimus , & venturum esse judicium , & cum mortuorum resurrectione venturum . de ninevitis enim & regina austri quando haec dicebat , de mortuis sine dubio loquebatur , quos tamen in die judicii resurrecturos esse praedixit . nec ideo dixit condemnabunt , quia & ipsi judicabunt , sed quia ex ipsorum comparatione isti meritò dam●abuntur august de civit dei , l. . c. . b quod autem ait , in regeneratione , proculdubio mortuorum resurrectionem nomine voluit regenerationis intelligi . sic enim caro nostra regenerabitur per incorruptionem , quemadmodum est anima nostra regenerata per fidem . aug. de civit . dei , l. . c. . god shall then have the glory of all his attributes , and christ of all his offices . christ hath fulfilled all the other articles in the creed that concern him , therefore he will not fail also to accomplish this , being the last act of his kingly office . all the creatures call for a day of judgement , rom. . , . pet. . . luke . . mat. . eccles. . . cor. . . cum ergo locus determinatus & tempus d●sinitum sapientiae divinae thesauris absconditum lateat , temeraria esset de iis inquisitio . synops. purior . theol. disputat . ● . thes. . . c supplem . . part . qu. . art. . vide mercer . in amos . . & . & a● obad. . capel . spicileg . matth. . . . ad joan. . . & drus ▪ a● difficiliora l●●● , gen. c. . d mr meder answer to d. twiss first letter . see his answer also to the second . solus meritò constitutus est iudex viv●rum & mortuorum , qui finxi●●igillatim corda universorum , & intelligit omnia opera corum . solum attendo iudic●● , quem & solura justificatorem agnosco . bern. epist. . compare phil. . , ● . with rom. . , . there are three properties especially required to the office of a judge . . knowledge to disce●ne . . power to determine . . justice to execute , all which are in christ. cor. . . aquinas . the leyden divines in synops. pur. the●l . seem to incline to the affirmative , and so do others of our divines , they say , it shall be as a bond cancelled . others rather approve of the negative opinion . see mr burgess of justification , lect. . pag. . nam per quot dies hoc judicium tendatur , incertum est ▪ sed scripturarum morè sanctarum diem poni solcre pro tempore ; nemo qui illas literas quamlibet negligenter logerit , nescit . august . de civit . dei. l. c. . we should walk with a continual awe of it in our souls , iob . , . luk. . . quoties diem illum co●s●dero , toto corpore contremisco , sive enim comedo , fine bibo , sine ali ▪ quid aliud facio , semper videtur illa tuba terribilis sonare auribus meis , surgite mortui , venite ad judicium . hieron . if thou beest godly the thought of the day of judgement will sweeten all reproaches and false censures here , job . . thess. . , , . and make thee more holy as well as more comfortable . a wicked pope in the midst of all his jollity heard a voice in his palace of naples , saying , ven● miser in judicium dei , and that night he was found dead . in sinne there is an aversion from the creator , and a conversion to the creature . to the aversion , the poena damui answers , to the conversion poena sensus . mark . . god thus punisheth the conscience in hell . . because that faculty is the strength of a man , a man will bear his infirmities , but a wounded spirit who can bear ? . because it is the tenderest part in a man. . it is the most active in sinning , shall purge their consciences from dead works , heb. . because it hath the greatest office and honour p●● upon it here . optimum est tunc sentiri vermem cum possit etiam suffocari . itaque mordeat nunc ut meriatur , & paulatim desinat mordere . bern. primam mors animam dolentem pellit de corpore , secunda mors animam nolentem tenet in corpore . aug. de civit . dei , l. . c. . mat. . . & ult . thess. . . prov. . . hell is called a bottomlesse pit , luk. . . revel . . . the great gulf shews the eternity of that condition , they shall not come out till they have paid the utmost farthing . ubi mors semper vivit , finis semper incipit , spe sublata sola manet oeterna desperatio . drexel . some say , hell is on high before the throne of the lamb , and within the view of the glorified saints , revel . . . isa. . ● . b. bilson , bellarm. aquinas , with mr wheatley and others , say , it is below . constituunt enim scholastici communi consensu intra terram quatuor sinus ●ive unum in quatuor partes divisum , unum pro damnatis , alterum pro purgatorio , tertium pro infantibus siue baptismo abe untibus , quartum pro justis , qui morichantur ante christi passionem , qui nunc vacuus remanet : quorum sufficientia sumitur penes genera poenarum , sunt enim haec omnia loca poenalia ; omnis autem poena , aut est tantùm damni , aut etiam sensus ; & rursus aut aeterna , aut temporalis : pro poena ergo solius damni aeterna , est limbus puerorum ; pro poena solius damni temporali , erat limbus patrum ; pro poena damni & sensus aterna , est infernus ; pro poena damni & sensus temporali , est purgatorium . bellarm. tom. . controvers . . lib. . c. . de loco purgatorii . incentro collocant inferuum damnatorum : circa ●anc purgatorium , tum limbum puerorum : ad extremum limbum patrum . chamier . tom . . l. . c. . proxima pars gehennae est purgatorium , purgatorio proximus limbus puerorum , puerorum limbo proximus patrum limbus . rainold . de lib. apoc. tom . . praelect . . tom. . controv . lib. . de purgat . c. . abbot against bishop . clamandum , ergo non modò vocis , sed gutturis ac laterum contentione , purgatorium exitiale satanae esse commentum , quod christi crucem evacuat , quod contumeliam dei misericordiae non ferendam irrogat , quod fidem nostram labefa●it & evertit . calv. instit. l. . c. . sect. . duo sunt habitacula , unum in igne aeterno , alterum in regno aeterno . august . in lib. suo de verbis apost . . serm. nec est illi ullus medius locus ut possit esse nisi cum diabolo qui non est cum christo l. . de peccat ▪ meritis & remissione cont . pelag. c. . * dr fcatleys stricturae in lindomastig . chap. of ind●●● . bellarm. lib. . de pu●●● . . ait poenas in purgatorio esse atro●●●mas , & cum i●cis m●llas poenas hujus vitae comparandas esse docere constanter patres , & ex thoma minimam poenam purgatorii esse majorem maxima poena hujus vitae . vide bellarm. l. . de purgat . c. . vide bellar. ●ib . c. , , , , . petrus cottonus iesuita in christianissimi regis aula patrum nostrorum memoria nobilissimus , cum in quandam en●rgumenam incidisset , neque tam opportunam occasionem negligendam putaret homo discendi cupidissimus , inter caetera , quae à malo quidem , sed tamen calido , & docto daemone sciscitanda in chartula quaedam annotaverat , etiam disertè praescripserit , quis evidentissimus scripturae locus ad probandum purgatorium , & invocationem sanctorum ; ut est ab amplissimo viro jacobo augusto thuano in historiarum libris proditum . dallaeus de poenis & satisfact . l. . c. . vide defense de la fidelite de traductions de la s. bible faites à geneve par turretin preface an lecteur , & verification . . touchant le purgatoire . limbus accipitur propriè pro parte insi●●a vestis muliebris imos pedes contingeute , vel pro fascia extremitatem vestium circumquaque ambiente . si pro alterius cujus dam rei margine accipiatur , id ●it metaphora quadam , in qua aliqua ●it analogia necesse est . limbus verò papisticus cum juxta autores suos ●it part inferni , ac secundum bellarminum pa●s superior , saltem ille qui patribus assignatur , debebant prius doccre qualis fit inferni figura , ut sciri possit , num limbus fit superior vel inserior , item an sint duo , cum infantum limbus habeatur pro inferiori . rive● ▪ in cathol ▪ orthod . see d. willets limob-mastix . de fin● abrahae & limbo patrum . vide cam. myroth . & capel . spicileg . ad luc. . . & chamier . ad heb. . , vocatur futura piorum gloria , . vita ut distinguatur ab infoelicissimo & miserrimo damnatorum statu , qui mortis nomine exprimitur . intelligitur autem vitae nomine non nuda viventis existentia , ab animae & corporis unione dependens , ea enim & piis in coelo & damnatis in inferno crit communis , sed beatissima & foelicissima viventis conditio , quae à beatifica dei viventis visione , & corporis & animae glorificatione dependet , per quam pii à damnatis vel maximè distinguuntur . gerrh . loc . commun . all amor mercedis is not amor ▪ mercenarius . vide montac . apparat. . pag. , ● , , , &c. antiqui certè patres unanimi concentu & consensu docent , antiquos sanctos aut in loco aliquo subterraneo & secreto fuisse repositorio : aut alibi dispositos ubi deo visum : non autem in coelo summo beato , & glorioso , quem appellant paradisum . montac . orig . eccles. tom. prior . parte posteriore p. . see heb. . . opened in my annotat. the end of our faith is sight , of our hope possession , of our love enjoying . ubi est summum bonum , ibi est summa foelicitas , summa jucunditas , vera libertas , perfecta charitas , aeterna securitas , & secura aeternitas . bern. meditat . cap. . three things will be perfected at once , a mans sanctification , communion and comfort . we shall be made like unto god , joh. . . we shall be assured that our happinesse shall continue for ever , as the misery of the damned is to be without hope , so they shall be without fear . the matter of the saints communion in heaven shall be the redemption of christ , the praising of ●his wisdom and justice , luke . . gods providence concerning them , gods righteous judgements , revel . . . see dr prid. on pet. . . death puts an end to finne , the beatifical vision perfects our sanctification , and makes the soul impeccable , say the schoolmen . many of the fathers believed , that the just were not admitted to the beatifical vision before the day of judgement , but kept in s●cret receptacles . there is , . plena adeptio . . summa delectatio , psal. . . . perfecta quietatio . that there shall be different degrees of glory in heaven , it hath been the ancient and constant tradition of the church , testified by the unanimous consent of all the fathers , was never questioned by any , untill that peter martyr in this last age first began to doubt thereof , and others since more boldly adventured to contradict it . m. mede on mat. . . see more there . aureolae deferuntur , . martyribus propter victoriam de mundo . . virginibus ob subjugatam carnem . . praedicantibus propter profligatum diabolum . d. prid. scholast . theol. syntag. mnemon cap. . dav. de justitia actuali , c. . dicimus cum calvino , quod pro gratiae mensura in hac vita suis concessa deus quoque gloriae gradus in futura distribuat . vide calvinum in institut . l. . c. . sect. . & in matth. . . & matth. . scio alios doctos & pios viros in contrariam sententiam concessisse , inter quos agmen ducit petrus martyr quem alij etiam hoc tempore sequuntur . talemque esse controversiam judico de qua salvo fidei fundamento , in utramque partem disputari possit● quia neutrae parti desunt suae rationes , quae probabilltate suae non carent . rivet . in cath. orthod . supplem . . part . q. . art. . isa. . . that place , joh. . . to some seems unanswerable , to prove that eternal life is begun here , but perfected hereafter , therefore glory , wherein doth consist the perfection of eternal life , doth but gradually differ from grace , wherin the inchoation of that life doth consist . notes for div a -e there is , . a holy shame , which is aningredient into true repentance , the object of this is sin , eze. . . sinfull shame , when we are ashamed of christ and his word , and people , mark . ult . tim. . . pudor à rebus putidis . scal. it is the blushing of the face upon the apprehension of doing something unseemly . shame is defined by aristotle , a grief and trouble of minde arising from such evils as tend to our disgrace ▪ l. . rhet. c. . pudor est metus quida● infamiae . arist. ●thic . . ● . . concerning daily sacrifices and offerings fox, george, - . approx. kb of 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) concerning daily sacrifices and offerings fox, george, - . sheet ([ ] p.) s.n., [london : ] signed at end: g.f., i.e. george fox. imprint from wing. reproduction of the original in the friends' house library, london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -- early works to . christianity -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion concerning daily sacrifies and offerings . the priests under the law daily offered sacrifices ; but christ our high priest need not daily , as those priests , offer sacrifice for his own sin , and then for the peoples , ( heb. . , . ) for christ did once offer up himself , who is made , not after the law of a carnal commandment , but after the power of an endless life , who is set down at the right-hand of god , and so cannot be offered as an offering and sacrifice any more , who abolished the changeable priest-hood , with all its offerings and sacrifices , by the sacrifice and offering of himself once for all . and so it is said , i am come to do the will of god ; to take away the first , namely priest-hood and covenant-offerings , and establish the second , by the which will we are sanctified through the offering of the body of jesus , ( mark ) christs body is offered up once for all , heb. . . and so christ is entered into heaven it self , not that he should offer himself often , as the high-priests did , for then must christ often have suffered , but he hath put away sin by the sacrifice of himself once for all ; so christ was once offered to bear the sins of many , and unto them that look for him , shall he appear the second time without sin unto salvation , as in heb. . , , . so here you may see christ is not often offered up as a sacrifice , or an offering for the sins of the whole world , then had he often suffered : but after christ had offered up one sacrifice for sins for ever , he sat down at the right-hand of god ; and by this one offering christ hath perfected forever them that are sanctified . so here you may see , it is one offering , and one sacrifice , once for all , not offering christ many times , nor often . and in hebrews , . , . the priests under the law , they offered offerings , but christ offered up himself , who had power to lay down his life , and take it again , so it was not priests that offered christ up ; for after christ had offered up one sacrifice and one offering for sins , by which offering and sacrifice he perfected forever them that are sanctified , and sat down at the right-hand of god , who ever lives to make intercession for his people . and christ saith , offerings and sacrifices thou wouldest not , but a body hast thou prepared me , to do thy will ; by the which will we are sanctified through the offering up of the body of jesus christ once for all , as before , and so he did not often offer up his body as a sacrifice for all , for then must he often have suffered , as before ; but now once ( mark once ) hath he appeared to put away sin by the sacrifice of himself , and not by offering or sacrificing of himself often ; for as it is said , christ having somewhat to offer , that is , he offered up himself , his body , once for all sins , and the daily sacrifice , and made an end of the daily sacrifices , as in dan. . wherein you may see he caused the daily sacrifices and oblations to cease , when he was cut off , not for himself , but for the people , who by one offering and sacrifice of himself , ended the daily offerings and sacrifices . and therefore all are to look unto him the one offering and sacrifice once for all . david saith , the sacrifices of god are a broken spirit , and a broken and contrite heart , and these are the sacrifices that god will not dispise , psal . . ● . and david said , let my prayer be set before thee as incense ( mark as incense ) and the lifting up of my hands as the evening sacrifice ( mark as the evening sacrifice ) now here you may see , david saw beyond the outward offerings and sacrifices , for he desires that his prayer might be as incense , and his lifting up hands as the evening sacrifice , psal . . . and solomon saith , that the sacrifice of the wicked is an abomination to the lord ; but the prayers of the vpright-hearted is his delight , prov. . . here you may see , you that are wicked , your prayers and sacrifices are not accepted , and to do justice and judgment is more acceptable to the lord then outward sacrifices , prov. . . so here you may see , it is not offering sacrifice only with a company of words , nor outward things , but a practizing judgment and justice . and christ saith to the outward jews , that were in their outward offerings and sacrifices , and their long prayers ; christ said unto them , i will have mercy and not sacrifice , and bid them go learn what that meaneth : for the lord said , i desired mercy , and not sacrifice , and the knowledg of god more then burnt offerings , mat. . . hos . . . so here you may see mercy and the knowledg of god is beyond outward offerings and sacrifices . for as the apostle saith , christ hath loved us , and hath given himself an offering and sacrifice for us to god , for a sweet smelling savour , ephe. . . so you may see christ hath given himself an offering and sacrifice for us to god , and the saints now do not offer up christ , who hath already offered up himself ( mark himself ) but they are to present their bodies a living sacrifice , holy acceptable to god , which is their reasonable service . this the apostle writ to the church of christ the romans , which same is the duty of all christians . and the apostle saith to the church of christ the hebrews , by him ( namely christ ) let us offer the sacrifice of praise to god continually , that is the fruit of our lips , giving thanks unto his name , and do good and communicate , for with such sacrifices god is well pleased : for even christ our passover is sacrificed for us , as in cor. . . and peter , in his general epistle , told the church of christ , that they were built up a spiritual houshold , a holy royal priest-hood , to offer up spiritual sacrifices acceptable to god by jesus christ , ( mark by jesus christ to god. ) now all the true christians are a royal priest-hood , and a spiritual houshold , and with the spirit they are to offer up spiritual sacrifices ; these are they that are accepteble to god by jesus christ in the new testament and new covenant ; so the apostle did not say they should offer up jesus christ , but offered sacrifice to god by jesus christ ; for christ had offered up himself once for all . and you may see how the jewes , when they forsook the lord , they joyned themselves to baal peor , and did eat the sacrifice of the dead , which was forbidden of the lord , and provoked him to anger , that his plague broke out upon them , as in psal . . , . g. f. the soules own evidence, for its own immortality. in a very pleasant and learned discourse, selected out of that excellent treatise entituled, the trunesse of christian religion, against atheists, epicures, &c. / first compiled in french by famous phillip mornay, lord of plessie marlie, afterward turned into english by eloquent sir phillip sydney, and his assistant, master arthur golden, anno domini m d lxxx vii. and now re-published. by john bachiler master of arts, somtimes of emanuell colledge in cambridge. published according to order. de la verité de la religion chrestienne. english mornay, philippe de, seigneur du plessis-marly, - . this text is an enriched version of the tcp digital transcription a of text in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing m thomason e _ this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the soules own evidence, for its own immortality. in a very pleasant and learned discourse, selected out of that excellent treatise entituled, the trunesse of christian religion, against atheists, epicures, &c. / first compiled in french by famous phillip mornay, lord of plessie marlie, afterward turned into english by eloquent sir phillip sydney, and his assistant, master arthur golden, anno domini m d lxxx vii. and now re-published. by john bachiler master of arts, somtimes of emanuell colledge in cambridge. published according to order. de la verité de la religion chrestienne. english mornay, philippe de, seigneur du plessis-marly, - . sidney, philip, sir, - . golding, arthur, - . batchiler, john, ca. - . [ ], p. printed by m.s. for henry overton, in popes-head ally, london, : . selections, by john batchiler, from the translation, by sir philip sidney and arthur golding, of: mornay, phillipe de. de la verité de la religion chrestienne. the first leaf is blank. annotation on thomason copy: "feb: th"; the second in imprint date crossed out and date altered to . reproduction of the original in the british library. eng apologetics -- early works to . christianity -- essence, genius, nature -- early works to . a (thomason e _ ). civilwar no the soules own evidence, for its own immortality. in a very pleasant and learned discourse, selected out of that excellent treatise entitule mornay, philippe de, seigneur du plessis-marly c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - celeste ng sampled and proofread - celeste ng text and markup reviewed and edited - pfs batch review (qc) and xml conversion the soules own evidence , for its own immortality . in a very pleasant and learned discourse , selected out of that excellent treatise entituled , the trunesse of christian religion , against atheists , epicures , &c. first compiled in french by famous phillip mornay , lord of plessie marlie , afterward turned into english by eloquent sir phillip sydney , and his assistant , master arthur golden , anno domini mdlxxxviii . and now re-published . by john bachiler master of arts , somtimes of emanuell colledge in cambridge . published according to order . london , printed by m. s. for henry overton in popes-head ally , . to the reader . iudicious reader , the iniquity of the times , having so far corrupted the minds of some , that the very innate and inbred principles of nature ( especially about a deity , the sovereigne welfare and the immortality of the soule ) seeme in a manner to be quite obliterated and extinct in them ; i thought it would not be unseasonable , to recommend to thy most serious meditations , that excellent treatise mentioned in the frontispiece , as an antidote against the atheisticall and dangerous tenets now abroad . the noble authour of it thou wilt soone find was a man of no meane parts , and of no common learning . delicacy of wit , strength of reason , streams of eloquence , with varieties both of solid and curious notions , come all flowing from him . hee will tell thee more , even from the ancient doctrine of the very heathen , than happily thou ever heard'st of , or ( at leastwise ) evertookest much notice of , though borne and bred in so bright an age , and among such too , as passe for no meane proficients in christianity . those mysterious ( though glorious ) truths , which like mines of gold under ground , run along more hiddenly , through the letter of the scriptures , thou maist there meet with discussed at large , with as much sobriety as cleernesse . dost thou desire to know by what arguments , even of reason , thou maist prove a deity ? that deity to be but one only ? and yet distinguished by a trinity of beings , that which wee call a trinity of persons , viz. father , son , and spirit ? if thou wilt take the pains , ( i might say , the pleasure rather ) to gaine the knowledge of such high ( yet necessary ) points : in the first six chapters of the said treatise , thou maist ( more fully than thou art aware ) instruct thy self . dost thou enquire after the highest and most sovereigne good ? wherein it lyeth , and wherein it lyeth not ? in the and chapters thou findest that also very sweetly and fully resolved . lastly , next unto the knowledge of god what hee is in himself , and what to his creatures , dost thou seek to understand thy self , what once thou wert , and what still thou art ; read but this ensuing paragraph , peculiarly selected out for thy present use , and thou shalt easily perceive what divine a sparks lye raked up under ashes , within thine own bosome , sparks which ( when b once stirred up ) do but blow a little , and thou shalt know farther , as well what the duration as the excellencie of thy being is , and that thou art a creature bearing in thee , besides a plurality c of present lives , the very seed of immortality . in all which severall enquiries whilst thou readest and considerest , thou maist expect that , the reasonable part ( darke and cloudy , notwithstanding as it may be ) shall quickly receive an irradiation , and that not onely from the intrinsecall operations of thine own minde , but also from the consent of the wisest men among all nations . zoroastres the chaldean , trismegistus the aegyptian , orpheus the greeke , pherecides the syrian , after them , pythagoras , socrates , plato , aristotle , plotinus , porphyrius , amelius , &c , all teach thee in their severall ages . and if that be not sufficient , thou hast the confession of the very devils ; viz. that there is a god , and but one god , with trinity of persons in unitie of essence . that the soul is an immortall substance , and the aforesaid deity , the sovereigne welfare of it , according to what thou believest from the only true sacred oracle . let not then that treatise , rare and singular , as it is be neglected by thee , for though it hath a long time layn obscurely , as a diamond in the dark , little knowne and lesse looked after , yet i dare say , by that time thou hast well examined it , and shalt have tasted the sublime heavenly matter conteined in it , thou wilt estimate it at a very great value , even worthy ( many passages of it ) to be written in characters of gold . buy it therefore and read it , that from the very light of nature , thou mayst be enabled to confute blasphemers : judge the whole by this little piece , which if thou readest thorough , and with diligent attention , thou mayst benefit thy selfe , and therein answer the desire of him , who heartily wisheth the true good of thine immortall soul : john bachiler . chap. i. that the soul of man is immortall , or dyeth not . hitherto i have treated of the world that is to be conceived in understanding , and of the sensible world ( as the platonists tearm them ) that is to say , of god and of this world . now followeth the examining of the little world ( as they terme it ) that is to say , of man . concerning god , we have acknowledged him to be a spirit : and as touching the world we have found it to be a body . in man we have an abridgement of both , namely of god in respect of spirit , and of the world in composition of body as though the creator of purpose to set forth a mirrour of his works , intended to bring into one little compasse both the infinitenesse of his own nature , and also the hugenesse of the whole world together . we see in mans body a wonderfull mixture of the foure elements , the veyns spreading forth like rivers to the uttermost members ; as many instruments of sense , as there be sensible natures in the world , a great number of sinews , flesh-strings and knitters ; a head by speciall priviledge directed up to heaven-ward , and hands serving to all manner of services . whatsoever he is that shall consider no more but onely this instrument , without life , without sense and without moving ; cannot but thinke verily that it is made to very great purpose ; and he must needs cry out as hermes or as the sarzin ab●ala doth , that man is a miracle which far surmounteth , not onely these lower elements , but also the very heaven and all the ornaments thereof . but if he could ( as it were out of himselfe ) behold this body receiving life , and entering into the use of all his motions with such forwardnesse , hands bestirring themselves so nimbly , and after so sundry fashions , and the senses uttering their force so far off , without stirring out of their place : thinke you not that he would be wonderfully ravished , and so much more wonder at the said life , moving and sense , than at the body , as he wondered afore at the body , to behold the excellencie of the proportion thereof above the masse of some stone ? for what comparison is there betweene a lute and a lute-player , or between a dumbe instrument , and him that maketh it to sound ? what would hee say then if he could afterward see how the same man being now quickned attaineth in one moment from the one side of the earth to the other , without shifting of place ; descending downe to the centre , of the world , and mounting up above the outtermost circle of it both at once ; present in a thousand places at one instant , imbracing the whole without touching it ; keeping upon the earth , and yet containing it ; beholding the heavens from beneath , and being above the heaven of heavens , both at once ? should he not bee compelled to say , that in this silly body there dwelleth a greater thing then the body , greater then the earth , yea greater then the whole world together ? then let us say with plato , that man is double , outward , and inward . the outward man is that which we see with our eys , which forgoeth not his shape when it is dead , no more then a lute forgoeth his shape when the lute-player ceaseth from making it to sound howbeit that both life , moving , sense , and reason be out of it . the inward man is the soule , and that is properly the very man , which useth the body as an instrument ; whereunto though it be united by the power of god , yet doth it not remove when the body runneth . it seeth when the eyes be shut , and somtimes seeth not when the eyes be wide open : it travelleth while the body resteth , and resteth when the body travelleth , that is to say , it is able of it selfe to performe his own actions , without the help of the outward man , whereas on the contrary part the outward without the help of the inward , that is to wit , the body without the presence of the soule , hath neither sense , moving , life , no , nor continuance of being . in the outward man we have a counterfet of the whole world , and if you rip them both up by piecemeale , ye shall finde a wonderfull agreement betwixt them . but my purpose in this book is not to treat of the things that pertain peculiarly to the body . in the inward man wee have a summe of whatsoever life sence and moving is in all creatures , and moreover an image or rather a shadow ( for the image is defaced by our sinne ) of the godhead it self . and that is the thing which wee have to examine in this chapter . in plants , we perceive that besides their bodies which wee see , there is also an inward vertue which we see not , whereby they live , grow , bud , and beare fruit : which vertue wee call the quickening soule , and it maketh them to differ from stones and metalls , which have it not . in sensitive living things , we finde the selfesame vertue , which worketh while they sleep and are after a sort as the plants ; and there withall we finde another certaine vertue ▪ or power which seeth , heareth , smelleth , tasteth , and feeleth ; which also in many of them doth hoord up the things brought in by the sences ; which manner of power the plants are void of . this do we terme the sensitive soule , because the effects thereof are discerved and executed by the sences . in man we have both the quickning and the sensitiue , the former uttering it self in the nourishing and increasing of him , and the latter in the subtility of sence and imagination , where through he is both plant and beast together . but yet moreover wee see also a mind which considereth and beholdeth , which reapeth profit of the things that are brought in by the sences , which by his seeing conceiveth that which it seeth not ; which of that which is not , gathereth that which is ; & finally which pulleth a man away both from earth and from all sensible things , yea and ( after a sort ) from himself too . this doe we call the reasonable soule , and it is the thing that maketh man to bee man , ( and not a plant or a brute beast as the other two do , ) and also to be the image or rather a shadow of the godhead , in that ( as we shall say hereafter ) it is a spirit that may have continuance of being alone by it selfe without the bodie . and by the way , whereas i say that the inward man hath a quickening power as a plant hath , a sensitiue power as a beast hath , and a power of understanding wherby he is a man : my meaning is not that he hath three soules but onely one soule ; that is to wit , that like as in the brute beast the sensitive soule comprehendeth the quickening soule ; so in man the reasonable soule comprehendeth both the sensitive and the quickening , and executeth the offices of them all three , so as it both liveth , feeleth , and reasoneth even as well and after the same manner , as the mind of a man may intend to his own household-matters , to the affaires of the commonweale , and to heavenly things all at once . or to speake more fitly , these three degrees of soules are three degrees of life , whereof the second exceedeth and conteineth the first , and the third exceedeth and conteineth both the other two . the one , without the which the bodie cannot live , is the soule or life of the plant , and is so tied to the bodie , that it sheweth not it selfe in any wise out of it . the second , which cannot live without the bodie , is the soule or life of the beast , which doth well utter forth his power and force abroad , but yet not otherwise then by the members and instruments of the body whereunto it is tyed . the third , which can of it selfe live and continue vvithout the body , but not the body vvithout it , is the soule of man vvhich giveth life inwardly to all his parts , sheweth forth his life abroad in the perceiving of all things subject to sence , and retaineth still his force ( as shall be said hereafter ) yea and increaseth it , even when the strength of the body and the very livelinesse of the sences fail . and in very deed , you shall see a man forgoe all his sences one after another as the instruments of them decay , and yet have still both life and reason unappaired . the cause whereof is , that some of the instruments of life and sense doe faile , but the life it selfe vvhich quickneth them fayleth not . and therefore the beast forgoeth not life in losing sense , but hee utterly forgoeth sence in forgoing life . and that is because life is the ground of the abilities of sense , and the sensitive life is a more excellent life than the quickning life , as wherein those powers and abilities are as in their ●oot . to be short , he that bereaveth man or beast of the use of sences , or man of the right use of reason , doth not thereby bereave him of life ▪ but he that bereaveth the beast ▪ or the outward man of their life , doth therewithall bereave them of sence and reason . therefore it is a most sure argument , that the soule which causeth a beast to live , and the soule that causeth it to have sence , are both one , that is to wit , one certain kind of life more lively and more excellent than the life that is in plants . and likewise that the soule vvhich causeth man to live , to have sence , and to reason , is but one , that is to vvit , one certain kinde of life more excellent , more lively , and of further reach , than the life of the beast . but like as sence is as it vvere the forme or selfebeing ( if i may so terme it ) of the life of a beast ; so is reason or understanding the very forme and selfebeing of the soule of man ; and ( to speak properly ) it is the soule or life of the soule , life as the apple of our eye is the very eye of our eye . and in very deed , vvhen the minde is earnestly occupied , the sences are at a stay ; and vvhen the sences are overbusied , the nourishment and digestion is hindered , and contrariwise : vvhich thing could not come to passe if the soule vvere any more than one substance , vvhich by reason that it is but one , cannot utter his force alike in all places at once , but yeeldeth the lesse care one vvhere so long as it is earnestly occupyed anotherwhere . in this soule of man ( vvhich yet notwithstanding is but one ) the diversity of the powers and abilities is very apparant . the quickning power doth nourish , increase and mayntaine us ; and reason and sence meddle not therewith , neyther have they power to impeach the working thereof . the truth whereof appeareth in this , that those things are best done when our mind is at rest , and our sences are asleep ; insomuch that oftentimes we forg'd the sence and moving of some parts by some rheume or some palsey , and yet the same parts ceasse not to be nourished still . also , the sensitive life seeth and perceiveth a far off , yea oftentimes without setting of the mind thereupon , or without considering what the sence conceiveth . some men which have but weak sences , have very quicke understanding ; and likewise on the contrary part . againe , some fall into a consumption , which want not the perfect use of their sences . sometime the reasonable part is so earnestly bent and occupied about the things that it liketh of , that by the increasing of it selfe , it hurteth and diminisheth the part that quickneth . also it standeth in argument against the sences , and reproveth them of falshood , and concludeth contrary to their information . and it may be that the man which hath his digestion perfect and his sences sound , hath not his wit or reason sound in like case . now , were the soule but onely one ability , it could not be so . but now is the same divided manifestly into wit or understanding , and will ; the one serving to devise , and the other to execute . for we understand divers things which wee will not , and wee will divers things which we understand not : which contrary operations cannot be attributed both to one power . neverthelesse , the uniting of all these powers together is with such distinctnesse , and the distinguishing of them is with such union , that ordinarily they meet altogether in one self-same action , the one of them as readily ( by all likelihood ) as the other , howbeit that every of them doth his own work severally by himselfe , and one afore another as in respect of their objects . thus have we three sorts of men , according to the three powers or abilities of the inward man . namely , the earthly man , which like the plant mindeth nothing but sleeping and feeding , making all his senses and all his reason to serve to that purpose , as in whom the care of this present life onely , hath devoured and swallowed up his sences and understanding . the sensuall man ( as s. paul himselfe termeth him ) who is given wholly to these sensible things imbacing and casting down his reason so far , as to make it a bond-slave to his sences and the pleasures and delights thereof : and the reasonable man , who liveth properly in spirit and minde , who intereth into himselfe to know himselfe , and goeth out of himselfe to behold god ; making this life to serve to the attainment of a better , and using his sences but as instruments and servants of his reason . after as any of these three powers doe reigne and beare sway in man , that is to wit , after as a man yeeldeth himselfe more to one than to another of them ; so becommeth he like unto the spirits , the brute beasts , or plants , yea and the very blocks and stones . but it is our disposition even by kind , to be carried away by our corrupt nature , and by the obiects which hemme us in on all sides ; but as for against our nature yea or beyond our nature , our nature is not able to do any thing at all . now , it is not enough for us to know that wee have a soule whereby wee live , feele , and understand , and which being but one hath in it selfe alone so many sundry powers or abilities : for it will be demanded of us by and by what this soule properly is . and soothly if i should say , i cannot tell what it is , i should not belye my selfe a whit ; for i should but confesse mine own ignorance , as many great learned men have done afore me . and i should doe no wrong at all to the soule it self ; for sith we cannot deny the effects thereof , the lesse that wee be able to declare the nature and being thereof , the more doth the excellency thereof shine forth . againe , it is a plaine case , that no thing can comprehend the thing that is greater than it selfe . now , our soule is after a sort lesse than it selfe , in as much as it is wrapped up in this body , in likewise as the man that hath gyves and fetters on his feet , is after a sort weaker than himselfe . neverthelesse , let us assay to satisfie such demands as well as wee can . and for as much as it is the image of god , not only in respect of the government and mayntenance of the whole world , but also even in the very nature thereof : as we said heretofore when we spake of the nature of god , if we cannot expresse or conceive what it is , let us at leastwise be certified what it is not . first of all , that the soule and the body bee not both one thing , but two very far differing things , and also that the soule is no part of the body , it appeareth of it selfe without further proof . for if the soule were the body , or a part of the body , it should grow with the body , as the other parts of the body doe , and the greater that the body were , , the greater also should the soule be . nay , contrary wise , the body increaseth to a certain age and then stayeth ; after which age is commonly the time that the soule doth most grow , and those that are strongest of minde are commonly weakest of body , and the soule is seen to be full of livelinesse in a languishing body , and to grow the more in force , by the decay of the bodie . the soule then groweth not with the body , and therefore it is not the body , nor any part of the body . and whereas i speak of growing in the soule , by growing i mean the profiting thereof in power and vertue , as the body groweth in greatnesse by further inlarging . again , if the soule were the body it should lose her strength and soundnesse with the body so as the maimed in body should therewith feele also a mayme in his understanding , as well as in his members : whosoever were sick of any disease , should also be sick in his reason ; he that limpeth or halteth , should therewith halt in soule also : the blinde mans soule should bee blinde , and the lame mans soule should be lame . but we see contrariwise , that the maymed and the sick , the cripples and the blinde , have their soules whole and sound , and their understanding perfect and cleer-sighted in itselfe . to be short , many a man dyeth whose body is sound , and differeth not a whit in any part from that it was when it was alive , and yet notwithstanding , both life , moving , sense , and understanding are out of it . let us say then that in the body there was a thing which was not of the body , but was a far other thing than the body . some wilfull person will object here , that the force and strength of the soule groweth with the body , as appeareth in this that a man grown will remove that which a child cannot , and that a child of two years old will goe , which thing a babe of two moneths old cannot doe . but he should consider also , that if the selfesame man or the selfesame child should have a mischance in his leg or in his arme , he should thereby forgoe the strength and moving thereof , whereas yet notwithstanding his soule should have her former force and power still to move the other as shee did afore . therefore it is to be said , not that the childs soul is grown or strengthened by time ; but rather that his sinews are dryed and hardened which the soule useth as strings and instruments to move withall and therefore when age hath loosened and weakned them , a man hath need of a staffe to help them with , although he have as good a will to run as he had when he was young . the soule then which moveth them all at one beck , hath the selfesame power in infancie which it hath in age , and the same in age which it hath in the prime of youth : and the fault is onely in the instrument , which is unable to execute the operations thereof : like as the cunning of a lute-player is not diminished by the moistnesse or slacknesse of the lutestrings , nor increased by the over high straining and tight standing of them ; but indeed in the one he cannot shew his cunning at all , and in the other he may shew it more or lesse . likewise the speech of children commeth with their teeth , howbeit that the speech doe manifestly utter it selfe first , in that they prattle many things which they cannot pronounce : and in old men it goeth away again with their teeth , and yet their eloquence is not abated thereby . as for demosthenes , although hee surmounted all the orators of his time , yet were there some letters which he could not pronounce . give unto old age or unto infancie the same sinews and teeth , and as able and lusty limbs and members as youth hath ; and the actions which the soule doth with the body and by the body , i meane so farre forth as concerne the abilities of sence and livelynes , shall be performed as well in one age as in another . but haddest thou as great indifferencie in iudging of the force and power of thyne owne soule , as of the cunning of a lute-player , ( i say not by the nimblenes of his fingers which are perchance knotted with the gout , but by the playne and sweet harmonie of his tabulatorie as they terme it , which maketh thee to deeme him to have cunning in his head , although hee can no more utter it with his hands , ) so as thou wouldest consider how thou hast in thy selfe a desire to go , though thy feet be not able to beare thee ; a discretion to iudge of things that are spoken ; though thyne eyes cannot convey it unto thee ; a sound eloquence , though for vvant of thy teech thou cannot vvell expresse it ; and vvhich is above all the rest , a substantiall quicke and heavenly reason , even vvhen thy body is most earthly and drooping . thou vvouldest soone conclude that the force and power of quickning ▪ moving , and perceiving , is vvhole and sound in thy soule , and that the default is altogether in thy body . insomuch that if she had a nevv body and nevv instruments given unto her , she vvould be as lusty and cheerely as ever she vvas , and that the more she perceiveth the body to decay , the more she laboureth to retire into her self vvhich is a plaine proofe of that she is not the body nor any part of the body , but the very life and in worker of the body . and sith it is so , there needeth no long scanning vvhether the soul be a substance or a qualitie . for , seeing that qualities have no being but in another thing than themselves ; the life vvhich causeth another thing to be , cannot be a qualitie . forasmuch then as the soul maketh a man to be a man ; who otherwise should be but a carcasse or carion : doubtlesse ( unlesse we will say that the onely difference which is betwixt a man and a dead carcasse , is but in accidents ) we must needs grant that the soule is a forming substance and a substantiall forme , yea and a most excellent substance infinitely passing the outward man , as which by the power and vertue thereof causeth another thing to have being , and perfecteth the bodily substance which seemeth outwardly to have so many perfections . but hereupon inseweth another controversie , whether this substance be a bodily or an unbodily substance : which cause requireth somewhat longer examination . soothly , if we consider the nature of a body , it hath certain measurings , and comprehendeth not any thing which is not proportioned according to the greatnesse and capacity thereof . for , like as it selfe must be fain to have a place in another thing ; so must other things occupie some certain place in it , by reason whereof it commeth to passe , that things can have no place therein if they be greater then it , without annoying the one the other . to be short , if the thing be lesse than the body that containeth it , the whole body shall not contain it , but onely some part thereof : and if it be greater , then must some part thereof needs be out of it : for there is no measuring of bodies but by quantity . now we see how our soule comprehendeth heaven and earth , without annoying either other ; and likewise , time past , present , and to come , without troubling one annother ; and finally innumerable places , persons and towns , without cumbering of our understanding . the great things are there in their full greatnesse , and the small things in their uttermost smallnesse , both of them whole and sound , in the soule whole and sound , and not by piecemeale or onely but in part of it . moreover , the fuller it is , the more it is able to receive , the more things that are couched in it , the more it still coveteth ; and the greater the things be , the fitter is shee to receive them even when they be at the greatest . it followeth therefore that the soule ( which after a sort is infinite ) cannot be a body . and so much the lesse can it so be , for that whereas it harboreth so many and so great things in it , it selfe is lodged in so small a body . again , as a thousand divers places are in the soule or minde without occupying any place ; so is the minde in a thousand places without changing of place ; and that ere whiles not by succession of time , nor by turns , but oftentimes altogether at one instant . bid thy soule or mind goe to constantinople , and forthwith to turne backe againe to rome , and straight way to be at paris or lyons : bid it passe thorow amercia , or to goe about affricke ; and it dispatcheth all these iourneys at a trice : looke whether soever thou directest it , there it is ; and or ever thou callest it backe , it is at home again . now , is there a body that can be in divers places at once , or that can passe without removing , or that can move otherwise than in time , yea and in such time as ( within a little under or over ) is proportioned both to his pace , and to the lenght of the way which it hath to goe : then is it certain that our soule is not a bodily substance ; which thing appeareth so much the more plainly , in that being lodged in this body which is so movable , it removeth not with the body . also it is a sure ground , that two bodies connot mutually enter either into other , nor conteine either other : but the greater must alway needes conteine , and the lesser must needes be conteined . but by our soules , we enter , not only either into others bodies , but also either into others minds , so as we comprehend either other by mutuall understanding , and imbrace either other by mutuall loving . it followeth then that this substance which is able to receive a bodilesse thing , can be no body ; and that so much the rather , for that the body which seemeth to hold it , conteineth it not . nay verily , this soule of ours is so farre of from being a bodily substance , and is so manifestly a spirit ; that to lodge all things in it selfe , it maketh them all after a sort spirituall , and bereveth them of their bodies ; and if there were any bodylinesse in it , it were unable to enter into the knowledge of a bodie . so in a glasse a thousand shapes are seene : but if the cleere of the glasse had any peculiar shape of it owne , the glasse could yeeld none of those shapes at all . also all visible things are imprinted in the eye ; but if the sight of the eye had any peculiar colour of it owne , it would be a blemish to the sight , so as it should either not see at all , or else all things should seeme like to that blemish . likewise , whereas the tongue is the discerner of all tasts ; if it be not cleere but cumbered with humours , all things are of taste like to the humour , so as if it be bitter , they also be bitter ; & if it be waterish , they be waterish to ; yea and if it be bitter , it can not judge of bitternes it self . that a thing may receive all shapes all colours , and all tasts ; it behoveth the same to be cleere from all shapes , from all colour , and from all savour of it own . and that a thing may in understanding know and conceive all bodies , as our soule doth , it behoveth the same to be altogether bodilesse it selfe ▪ for had it any bodilinesse at all , it could not receive any body into it . if we look yet more neerly into the nature of a body , we shall finde that no body receiveth into it the substantiall forme of another body , without losing or altering his own , ne passeth from one form into another , without the marring of the first ; as is to be seen in wood when it receiveth fire , in seeds when they spring forth into bud , and so in other things . what is to be said then of mans soul , which receiveth and conceiveth the forms and shapes of all things without corrupting his own , and moreover becommeth the perfecter by the more receiving ? for the more it receiveth , the more it understandeth ; and the more it understandeth , the more perfect it is . if it be a bodily substance , from whence is it and of what mixture ? if it be of the foure elements , how can they give life , having no life of themselves ? or how can they give understanding , having no sence ? if it be of the mixture of them , how may it be said that of divers things which have no being of themselves , should be made a thing that hath being ? or that of divers outsides should be made one body ? or of divers bodies , one soul ? or of divers deaths , one life ? or of divers darknesses , one light ? nay rather , why say we not that he which beyond nature hath made the mixture of these bodies , hath for the perfecting of our body , breathed a soul also into the body ? to be short , the property of a body is to suffer , and the property of our soule is to doe . and if the body be not put forth by some other thing than it self , it is a very block ; whereas the mind that is in our soul ceaseth not to stir up and down in it selfe , though it have nothing to move it from without . therefore it is to be concluded by these reasons and by the like , that our soul is a bodilesse substance , notwithstanding that it is united to our body . and hereupon it followeth also , that our soule is not any materiall thing , for as much as matter receiveth not any forme or shape but according to his owne quantity , and but onely one forme at once , whereas our soule receiveth all formes without quantity , come there never so many at once or so great . againe , no matter admitteth two contrary formes at once ; but our soule contrariwise comprehendeth and receiveth them together , as fire and water , heat and cold , white and black ; and not only together , but also the better by the matching and laying of them together . to be short , seeing that the more wee depart from matter , the more wee understand : surely nothing is more contrary to the substance of our soule , than is the nature of matter . furthermore , if this reasonable soule of ours is neither a bodily nor a materiall thing , nor depending upon matter in the best actions thereof : then must it needs be of it self , and not proceed either from body or from matter . for what doth a body bring forth but a body ; and matter but matter ; and materiall but materialls : and therefore it is an unmateriall substance , which hath being of it selfe . but let us see whether the same be corruptible and mortall on no . soothly , if plutarch be to be beleeved , it is in vain to dispute thereof . for he teacheth , that the doctrine of gods providence , and the immortalitie of our soules are so linked together , that the one is as an appendant to the other . and in very deed , to what purpose were the world created , if there were no body to behold it : or to what end behold wee the creator in the world , but to serve him ▪ and why should we serve him upon no hope : and to what purpose hath he indewed us with these rare gifts of his , which for the most part doe but put us to pain and trouble in this life : if we perish like the brute beast or the hearbes , which know him not ▪ howbeit , for the better satisfying of the silly soules which go on still like witlesse beastes , without taking so much leysure in all their life , as once to enter into themselves ; let us indevour here by lively reasons to paint out unto them againe their true shape , which they labour to deface with so much filthinesse . the soule of man ( as i have sayd afore ) is not a body , neyther doth it increase or decrease with the body : but contrary wise the more the body decayeth , the more doth the understanding increase ; and the neerer that the body draweth unto death , the more freely doth the mind understand ; and the more that the body abateth in flesh , the more workfull is the mind . and why then should we think , that the thing which becommeth the stronger by the weaknesse of the body , and which is advanced by the decay of the body , should returne to dust with the body : a mans sences fayle because his eyes fayle , and his eyes fayle because the spirits of them fayle : but the blind mans understanding increaseth , because his eyes are not buside : and the olde mans reason becommeth the more perfect by the losse of his sight . therefore why say we not that the body fayleth the soul , and not the soule the body ; and that the glasses are out of the spectacles but the eysight is still good : why should we deeme the soule to be forgone with the sences : if the eye be the thing that seeth , and the care the thing that heareth ; why doe we not see things double , and heare sounds double , seeing we have two eyes and two ears ? it is the soule then that seeth and heareth ; and these which wee take to be our sences , are but the instruments of our sences . and if when our eyes be shut or picked out , we then behold a thousand things in our minde ; yea , and that our understanding is then most quick-sighted , when the quickest of our eysight is as good as quenched or starke dead : how is it possible that the reasonable soule should be tyed and bound to the sences ? what a reason is it to say that the soule dyeth with the sences , seeing that the true sences doe then grow and increase , when the instruments of sense doe die ? and what a thing were it , to say that beast is dead , because he hath lost his eyes , when we our selves see , that it liveth after it hath forgone the eyes ? also i have proved that the soule is neither the body , nor an appertenance of the body . sith it is so , why measure we that thing by the body , which measureth all bodies ; or make that to die with the body , whereby the bodies that die , yea many hundred years agoe , doe after a certain manner live still ? or what can hurt that thing , whom nothing hurteth or hindereth in the body ? though a man lose an arme , yet doth his soule abide whole still . let him forgoe the one halfe of his body , yet is his soule as sound as afore : for it is whole in it selfe ▪ and whole in every part of it selfe , united in it selfe and in the own substance , and by the force and power thereof it sheadeth it selfe into all parts of the body . though the body rot away by piecemeal , yet abideth the soule all one and undiminished . let the bloud dreyn out , the moving wax weake , the sences faile , and the strength perish ; and yet abideth the minde neverthelesse sound and lively even to the end . her house must be pierced through on all sides , ere shee be discouraged ; her walls must be battered down ere she fall to fleeting ; and she never forsaketh her lodging , till no room be left her to lodge in . true it is , that the brute beasts forgoe both life & action with their bloud . but as for our soule ( if we consider the matter well ) it is then gathered home into it selfe , and when our sences are quenched , then doth it most of all labour to surmount it selfe : working as goodly actions at the time that the body is at a point to fail it , yea and often times far goodlier also , than ever it did during the whole life time thereof . as for example , it taketh order for it selfe , for our household , for the common-weale , and for a whole kingdome ; and that with more uprightnesse , godlinesse , wisdome ; and moderation , than ever it did afore , yea and perchance in a body so far spent , so bare , so consumed , so withered without , and so putrified within , that whosoever looks upon him sees nothing but earth , and yet to heare him speake would ravish a man up to heaven , yea , and above heaven . now when a man sees so lively a soule in so weake and wretched a body , may he not say as is said of the hatching of chickens , that the shell is broken , but there commeth forth a chicken . also let us see what is the ordinary cause that things perish . fire doth either goe out for want of nourishment , or is quenched by his contrary which is water . water is resolved into aire by fire , which is his contrary . the cause why the plant dyeth , is extremitie of cold or drought , or unseasonable cutting , or violent plucking up . also the living wight dyeth through contrarietie of humours , or for want of food , or by feeding upon some thing that is against the nature of it , or by outward violence . of all these causes , which can we choose to have any power against our soule : i say against the soule of man which ( notwithstanding that it be united to matter and to a bodie ) is it selfe a substance unbodily , unmateriall , and only conceivable in understanding : the contrarietie of things : nay , what can be contrarie to that which lodgeth the contraries alike equally in himselfe : which understandeth the one of them by the other : which coucheth them all under one skill ? and ( to be short ) in whom the contrarieties themselves abandon their contrarieties , so as they doe not any more pursue but insue one another : fire is hote , and water cold . our bodies mislike these contraries , and are grieved by them ; but our mind linketh them together without eithet burning or cooling it selfe ; and it setteth the one of them against the other to know them the better . the things which destroy one another through the whole world , do mainteine one another in our minds . againe , nothing is more contrary to peace then warre is ; and yet mans mind can skill to make or mainteine peace in preparing for warre , and to lay earnestly for warre in seeking or inioying of peace . even death it selfe ( which dispatcheth our life ) cannot bee contrary to the life of our soule : for it seeketh life by death , and death by life . and what can that thing meet withall in the whole world , that may be able to overthrow it , which can inioyne obedience to things most contrary ? what then want of food : how can that want food in the world , which can skill to feed on the whole world : or how should that forsake food , which the fuller it is , so much the hungryer it is ; and the more it hath digested , the better able it is to digest : the bodily wight feedeth upon some certain things , but our mind feedeth upon all things . take from it the sensible things , and the things of und●rstanding abide with it still : bereave it of earthly things , and the heavenly remayne abundantly . to be short , abridge it of all worldly things , yea and of the world it selfe , and even then doth it feed at greatest ease , & maketh best cheere agreeable to his owue nature . also the bodily wight filleth it selfe to a certain measure , and delighteth in some certain things . but what can fill our mind ? fill it as full as ye can with the knowledge of things , and it is still eager and sharpe set to receive more . the more it taketh in , the more it still craveth : and yet for all that , it never feeleth any rawnesse or lack of digestion . what shall i say more : discharge our understanding from the minding of it selfe , and then doth it live in him and of him in whom all things doelive . againe , fill it with the knowledge of it selfe , and then doth it feele it selfe most empty , and sharpest set upon desire of the other . now then , can that die or decay for want of food , which cannot be glutted with any thing , which is nourished and maintained with all things , and which liveth in very deed upon him by whom all the things which we wonder at here beneath are upheld ▪ and what else is violence , but a iustling of two bodies together : and how can there be any such betweene a bodie & a spirituall substance : yea or of two spirits one against another , seeing that oftentimes when they would destroy one another , they uphold one another : and if the soule cannot be pushed at , neither inwardly nor outwardly : is there any thing in nature that can naturally hurt it ▪ no : but it may perchance be weakened by the very force of his encounter , as we see it doth befall to our sences . for the more excellent and the more sensible the thing is in his kind which the sence receiveth , so much the more also is the sence it selfe offended or grieved therewith . as for example , the feeling , by fire ; the tast , by harshnesse ; the smelling , by savours ; the hearing , by the hideousnesse of noyse , whether it be of thunderclap or of the falling of a river ; and the sight , by looking upon the sunne , upon fire , and upon all things that have a glistering brightnesse . i omit , that in the most of these things , it is not properly the sense it selfe , but the outward instrument of sense onely that is offended or hurt . but let us see if there bee the like in our reasonable soule . nay , contrariwise the more of understanding and excellencie that the thing is , the more doth it refresh and comfort our minde . if it be darke so as wee understand it but by halves , it hurteth us not , but yet doth it not delight us . nay , as we increase in understanding it , so doth it like us the better , and the higher it is , the more doth it stir up the power of our understanding , and ( as you would say ) reach us the hand to draw us to the attainment thereof . as for them that are dim-sighted , we forbid them to behold the things that are over-bright . but as for them that are of rawest capacity , wee offer them the things that are most understandable . when the sence beginneth to perceive most sharply , then it is fain to give over , as if it felt the very death of it selfe . contrariwise , when the minde beginneth to understand , then is it most desirous to hold on still . and whereof commeth that , but that our senses work by bodily instruments , but our mind worketh by a bodilesse substance which needeth not the help of the body . and seeing that the nature , the nourishment and the actions of our soule , are so far differing , both from the nature , nourishment , and actions of the body , and from all that ever is done or wrought by the body , can there be any thing more childish than to deem our soul to be mortall by the abating & decaying of our sences , or by the mortallity of our bodies ? nay contrariwise it may be most soundly and substantially concluded thereupon that mans soule is of its own nature immortall , seeing that all death as well violent as naturall commeth of the body and by the body . let us see further what death or corruption is . it is ( say they ) a separating of the matter from his forme . and forasmuch as in man the soule is considered to be the forme , and the body to be as the matter , the separation of the soule from the body is commonly called death . now then , what death can there be of the soule . sith it is unmateriall , as i have said afore , and a forme that abideth of it selfe ? for ( as one saith ) a man may take away the roundnesse or squarenesse from a table of copper , because they have no abiding but in the matter : but had they such a round or square form , as might have an abiding without matter or stuffe wherein to be , out of doubt , such forme or shape should continue for ever . nay ( which more is ) how can that be the corrupter of a thing , which is the perfection thereof : the lesse corsinesse a man hath , the more hath he of reason and understanding . the lesse our minds be tyed to these bodily things , the more lively and cheerefull be they . at a word , the full and perfect life thereof , is the full and utter withdrawing thereof from the bodie and whatsoever the bodie is made of . all these things are so cleere as they neede no proofe . now , wee know that every thing worketh according to the proper being therof and that the same which perfecteth the operations of a thing , perfecteth the being thereof also . it followeth therefore , that sith the separation of the body from the soule , and of the forme from the matter , perfecteth the operation or working of the soule ( as i have sayd afore ) it doth also make perfect and strengthen the very being thereof , and therefore cannot in any wise corrupt it . and what else is dying but to be corrupted ? and what els is corrupting but suffering : and what els is suffering , but receiving : and how can that which receiveth all things without suffering , receive corruption by any thing ? fire corrupteth or marreth our bodies , and we suffer in receiving it . so doth also extreme colde : but if we suffered nothing by it , it could not freese us . our sences likewise are marred by the excessive force of the things which they light upon . and that is because they receive and perceive the thing that grieveth them , and for that the manner of their behaving of themselves towards their objects , is subiect to suffering . but as for the reasonable soule ; which receiveth all things after one manner , that is to wit , by way of understanding , where through it alway worketh & is never wrought into , how is it possible for it to corrupt or marre it selfe : for what is the thing whereat our soule suffereth ought in the substance thereof , i meane whereby the substance of our soule is any whit impaired or hurt by minding or conceiving the same in understanding : as little doth the fire hurt it as the aire , and the aire as the fire . as little hurt receiveth it by the frozen ice of norwey , as by the scorching sands of affricke . as little also doth vice annoy it as vertue . for vice and vertue are so farre of from incombering the substance of the soule , that our mind doth never conceive or understand them better , than by setting them together one against another . that thing therefore which doth no whit appaire it selfe , but taketh the ground of perfecting it selfe by all things , cannot be marred or hurt by any thing . again , what is death : the uttermost point of moving , and the uttermost bound of this life . for even in living we dye , and in dying we live , and there is not that step which we set downe in this life , which doth not continually step forward unto death , after the manner of a diallor a clock , which mounting up by certain degrees forgoeth his moving in moving from minute to minute . take away moving from a body , and it doth no more live . now let us see if the soul also be carryed with the same moving . if it be caryed with the same moving , then doth it undoubtedly move therewithall . nay contrariwise , whether the mind rest , or whether it be buzyed about the proper operations thereof , it is not perceived either by any panting of hart , or by any beating of pulses , or by any breathing of lungs . it is then as a ship that carieth us away with it , whether we walke or sit still ; the sticking fast whereof or the tying thereof to a poste , hindereth not our going up and downe in it still . againe , if the soule be subiect to the sfin corruption of the body , then is it subiect to the alterations thereof also ; and if it be subject to the alterations , it is subject to time also . for alterations or changes , are spices , or rather consequents of moving , and movings are not made but in time . now man in respect of the body hath certain full poynts or stops , at the which he receiveth manifest changes , and thereafter groweth or decayeth . but commonly where the decay of the body beginneth , there beginneth the chief strength of the mind ▪ howbeit that in some men , not only their chinnes are covered with down , but also their beards become gray , whose minds for want of exercise , shew no signe at all either of ripenesse or growing . moreover , time ( as in respect of the body ) cannot be called againe , but in respect of the mind it is alwayes present . yea and time perfecteth , accomplisheth , and increaseth our mind , and after a sort reneweth and fresheth it from day to day , whereas contrariwise it forweareth , washeth away and quight consumeth , both it selfe , and the body with the life thereof . it followeth then that the reasonable soule is not subject to time , nor consequently to any of the changes and corruption that accompanie time . nay we may say thus much more ; that nothing in the whole world is nourished with things better than it selfe ; neither doth any of them contain greater things than it selfe ; but the things that are corruptible do live of corruptible things , and cannot live without corrupting them : as for example , beasts live by herbs , men by beasts , and so forth . and therefore things which live by uncorruptible things , and can so receive and digest them , as to turne them into the nourishment of their nature , and yet not corrupt them ; are uncorruptible themselves to . now the soule of man , i meane the reasonable soule or mind , conceiveth reason and truth , and is fed and strengthened with them . and reason and truth are things unchangeable , not subject to time , place or alteration , but steady , unchaungeable , and everlasting . for that twice two be fower , and that there is the same reason in the proportion of eight unto six that is of fower unto three , or that in a triangle , the three inner angles are equall with the too right angles ; and such like ; are truths , which neither years , nor thousands of years can change ; as true at this day , as they were when euclide first spake them . and so forth of other things . it followeth then that the soule comprehending reason and truth , which are things free from corruption , cannot in any wise be subject to corruption . again , who is he of all men that desireth not to be immort all ? and how could any man desire it , if he understood not what it is ? or how could he be able to understand it , unlesse it were possible for him to attain unto it ? surely none of us coveteth to be beginninglesse , for none of us is so ; neither can any of us be so . and as we cannot so be , so also can we not comprehend what it is . for who is he that it not at his wits end , but onely to thinke upon eternitie without beginning ? on the contrary part there is not so base a minde which coveteth not to live for ever , insomuch that whereas we looke not for it by nature , we seeke to obtain it by skill and pollicie , some by books , some by images , and some by other devices ; and even the grossest sort can well imagine in themselves what immortality is , and are able both to conceive it , and to believe it . whence comes this , but that our soules being created cannot conceive an everlastingnesse without beginning , and yet neverthelesse , that forasmuch as they be created immortall , they doe well conceive an immortality or everlastingnesse without end ? and whereto serves this universall desire , if it be not naturall ? or how is it naturall if it be in vain ? and not onely in vain , but also to bring us to hell and to torment ? let us wade yet deeper . who can dispute , or once so much as doubt whether the soule be immortall or no , but he that is capable of immortality , and who can understand what difference is betwixt mortall and immortall , but he that is immortall ? man is able to discerne the difference between that which is reason , and that which is not , and thereupon we terme him reasonable . whosoever would hold opinion that a man is not reasonable , should need none other disproof than his own disputing thereof ; for he would go about to prove it by reason . man can skill to discerne the mortall natures from the immortall , and therefore we may well say he is immortall . for he that should dispute to the contrary , shall be driven to bring such reasons , as shall of themselves make him to prove himselfe immortall . thou sayest the soule cannot be immortall : and why ? because ( sayst thou ) that to be so , it would behove it to worke severally by it selfe from the body . when thou thinkest that in thy minde , consider what thy body doth at the same time . nay , yet further , who hath taught thee so much of the immortall nature , if thou thy selfe be not immortall ? or what worldly wight can say what the inworking of a reasonable wight is , but the wight which in it selfe hath the use of reason . yet sayest thou still ▪ if the soule be immortall , it is free from such and such passions . how enterest thou so far into the nature that is so far above thee , if thou thy selfe beest mortall ? all the reasons which thou alleadgest against the immortality of the soule doe fight directly to the proofe of it . for if thy reason mounted no higher than to the things that are mortall , thou shouldest know neither mortall nor immortall . now it is not some one covetous man above all other , that desireth immortality , nor some one man excelling all others in wisdome , that comprehendeth it , but all mankind without exception . it is not then some one severall skill or some one naturall property , that maketh such difference between man and man as we see to be between many , but rather one selfesame nature common to all men , whereby they be all made to differ from other living wights , which by no deed doe shew any desire to over live themselve● , ne know how to live , and therefore their lives doe vanish away with their bloud , and is extinguished with their bodies . if ever thou hast looked to die , consider what discourse thou madest then in thy minde , thou never couldest perswade thy conscience , nor make thy reason to conceive , that the soule should dye with the body ; but even in the selfesame time when it disputeth against it selfe , it shifteth it selfe i wot not how from all thy conclusions , and faileth to consider in what state it shall be , and where it shall become when it is out of the body . the epicure that hath disputed of it all his life long , when he commeth to death , bequeatheth a yearly pension for the keeping of a yearly feast on the day of his birth . i pray you to what purpose serve feastings for the birth of a swine , seeing he esteemeth himselfe to be no better than so ? nay , what else is this , than a crying out of his nature against him , which with one word confuteth all his vain arguments ? another laboureth by all means possible , to blot out in himselfe the opinion of immortallity ; and because he hath lived wickedly in this world , he will needs beare himselfe on hand , that there is no justice in the world to come . but then is the time that his own nature waketh and starteth up , as it were out of the bottome of a water , and at that instant painteth againe before his eyes , the selfesame thing which he tooke so much pains to deface . and in good sooth , what a number have we seen , which having been despisers of all religion , have at the hower of death been glad to vow their soules to any saint for reliefe ; so cleere was then the presence of the life to come before their eyes . i had lever ( sayd zeno ) to see an indian burne himselfe cheerfully , than to heare all the philosophers of the world discoursing of the immortality of the soule ; and in very deed it is a much stronger and better concluded argument . nay then , let us rather say , i had lever see an atheist or an epicure witnesse the immortallity of the soule , and willingly taking an honourable farewell of nature upon a scaffold , then to heare all the doctors of the world discoursing of it in their pulpits . for whatsoever the epicures say there , they speake it advisedly and ( as ye would say ) fresh and fasting ; whereas all that ever they have spoken all their life afore , is to be accounted but as the words of drunkards , that is to wit , of men besotted and falne asleepe in the delights and pleasures of this world , where the wine and the excesse of meat , and the vapors that fumed up of them did speake , and not the men themselves . what shall i say more ? i have told you already , that in the inward man there are ( as ye would say ) three men , the living , the sensitive , and the reasonable . let us say therefore that in the same person there are three lives continued from one to another : namely , the life of the plant , the life of the beast , and the life of the man or of the soule . so long as a man is in his mothers womb , he doth not onely live and grow ; his spirit seemeth to sleep , and his sences seem to be in a slumber , so as he seemeth to be nothing else then a plant . neverthelesse , if ye consider his eyes , his ears , his tongue , his sences , and his movings , you will easily judg that he is not made to be for ever in that prison , where he neither seeth nor heareth , nor hath any room to walk in , but rather that he is made to come forth into an opener place , where hee may have what to see and behold , and wherewith to occupy all the powers which we see to be in him . as soon as he is come out , he beginneth to see , to feel , and to move , and by little and little falleth to the perfect using of his limbs , and findeth in this world a peculiar object for every of them , as visible things for the eye , sounds for his hearing bodily things for his feeling and so forth . but besides al this , we find there a mind ; which by the eys as by windows beholdeth the world , and yet in all the world finding not any one thing worthy to rest wholly upon , mounteth up to him that made it ; which minde like an empresse lodgeth in the whole world , and not alonely in this body ; which by the sences ( and oftentimes also without the sences ) mounteth above the sences , and streyneth it self to go out of it self , as a child doth to get out of his mothers wombe . and therefore we ought surely to say , that this mind or reason ought not to be ever in prison . that one day it shall see cleerly , and not by these dimme and cloudy spectacles : that it shall come in place where it shall have the true object of understanding : and that hee shall have his life free from these fetters and from all the affections of the body . to be short , that as man is prepared in his mothers wombe to be brought forth into the world ; so is he also after a sort prepared in this body and in this world , to live in another world . we then understand it , when by nature it behoveth us to depart out of the world . and what child is there which ( if nature did not by her cunning drive him out , ) would of himself come out of his covert , or that cometh not out as good as forlorn and half dead ; or that if he had at that time knowledge and speech , would not call that death , which we call birth ; and that a departure out of life , which we call the entrance into it ? as long as we be there , we see nothing though our eys be open . many also do not so much as stir , except it be at some sodain scaring or some other like chance ; and as for those that stir , they know not that they have either sence or moving . why then should wee thinke it strange , that in this life our understanding seeth so little , that many men doe never mind the immortall nature , untill they be at the last cast , yea , and some thinke not themselves to have any such thing , howbeit that even by so thinking they shew themselves to have part thereof ? and imagine wee that the unborn babe hath not as much adoe by nature to leave the poore skin that hee is wrapt in , as wee have hinderance in our sences and in our imprisoned reason , when wee be at the point to leave the goods and pleasures of this world , and the very flesh it self which holdeth us as in a grave ? or had the babe some little knowledge ; would he not say that no life were comparable to the life where he then is , as we say there is no life to the life of this world wherein we be ? or would he not account the stage of our sences for a fable , as a great sort of us account the stage that is prepared for our souls ? yes surely : and therefore let us conclude where wee began , namely that man is both inward and outward . in the outward man , which is the body , he resembleth the being and the proportion of all the parts of the world . and in the inner man he resembleth whatsoever kinde of life is in all things , or in any thing that beareth life in the world . in this mothers womb he liveth the life of a plant , howbeit with this further , that he hath a certain commencement of sense and moving which exceed the plant , and doe put him in a readinesse to be indowed with sences as a beast is . in this life he hath sense and moving in their perfection , which is the property of a sensitive wight ; but yet besides these , he hath also a beginning to reason and understand , which are a beginning of another life , such as the sensitive wight hath not , and this life is to be perfected in another place . in the life to come he hath his actions free and full perfected , a large ground to worke upon , able to suffice him to the full , and a light to his understanding in stead of a light to the eye . and like as in comming into the world , he came as it were out of another world ; so in going yet into another world , he must also goe out of this world . he commeth out of the first world into the second , as it were fayling in nourishment , but growing in strength unto moving and sense : and he goeth out of the second into the third , failing in sences and moving , but growing in reason and understanding . now seeing we call the passage out of the first world into the second a birth , what reason is it that we should call the passage out of the second into the third a death ? to be short , he that considereth how all the actions of mans mind tend to the time to come , without possibility of staying upon the present time , how pleasant and delightfull soever it be : we may wel discerne by them all , that his being ( which in every thing ( as sayth aristotle ) followeth the working thereof ) is also wholy bent towards the time to come ; as who would say this present life were unto it but as a narrow grindle , on the further side whereof ( as i● were on the bank of some streame or running water , ) he were to finde his true dwelling place and very home in deed . but now is it time to see what is sayd to the contrarie : wherein we have to consider eftsoons that which we spake of afore ; namely that if all that ever is in us were transitoric and mortall , wee should not be so witty to examine the immortallitie as we be : for of contraries the skill is all one . if a man were not mortall , that is to say , if he had no life , he could not dispute of the mortall life ; neither could he speake of the immortall , if he himselfe also were not immortall . therefore let us goe back retrive . some man will say , that the soule dyeth with the body , because the soule and the body are but one thing , and he believeth that they be both but one , because he seeth no more but the body . this argument is all one with theirs , which denyed that there is any god , because they saw him not . but yet by his doings thou maist perceive that there is a god : discerne likewise by the dooings of thy soule , that thou hast a soule . for in a dead body thou seest the same parts remain , but thou seest not the same doings that were in it afore . when a man is dead , his eye seeth nothing at all , and yet is there nothing changed of his eye : but while he is alive he seeth infinite things that are divers . the power then which seeth is not of the body . yet notwithstanding , how lively and quick-sighted soever the eye be ; it seeth not it selfe . wonder not therefore though thou have a soule , and that the same soule see not it selfe . for if thine eysight saw it selfe , it were not a power or ability of seeing , but avisible thing : likewise , if thy soule saw it selfe , it were no more a soule , that is to say the worker and quickner of the body , but a very body , unable to doe any thing of it selfe , and a massie substance subject to suffering . for we see nothing but the body and bodily substances . but in this thou perceivest somwhat else than a body ( as i have said afore ) that if thine eye had any peculiar colour of it own , it could not discerne any other colour than that . seeing then that thou conceivest so many divers bodies at once in imagination : needs must thou have a power in thee which is not a body . be it ( say they ) that we have a power of sense ; yet have we not a power of reason ; for that which we call the power of reason or understanding , is nothing but an excellencie or rather a consequence offence , insomuch that when sense dyeth , the residue dyeth therewith with also . soothly in this which thou hast said , thou hast surmounted sence ; which thing thou haddest not done , if thou haddest nothing in thee beyond sence . for whereas thou sayest , if the sence dye , the rest dyeth also ; it is a reason that proceedeth from one terme to another , and it is a gathering of reasons which conclude one thing by another . now the sences do indeed perceive their objects , but yet how lively so ever they be , they reason not . wee see a smoake ; so farre extendeth the sence . but if we inferre , therefore there must needs be fire , and thereupon seeke who was the kindler thereof : that surmounteth the ability of sence . wee heare a piece of musicke ; that may any beast do as well as we . but his hearing of it is but as of a bare sound ; whereas our hearing thereof is as of an harmony , and we discern the cause of the concords and discords , which eyther delight or offend our sence . the thing that heareth the sound is the sence ; but the thing that judgeth of that which the sence conceiveth , is another thing than the sence . the like is to be said of smelling , tasting , and feeling . our smelling of sents , our tasting of savours , and our feeling of substances , is in deed the work of our sences . but as for our judging of the inward vertue of the thing by the outward sent thereof , or of the wholsomnesse or unwholsomnesse of food by the taste thereof , or of the hotnesse or vehemency of a fever by feeling the pulse ; yea and our proceeding even into the very bowels of a man , whether the eye being the quickest of all sences is not able to attain ; surely it is the worke of a more mighty power than the sence is . and in very deed there are beasts which do heare , see , smell , taste , and feel much better and quicklier than man doth . yet notwithstanding none of them conferreth the contraries of colours , sounds , sents and savours , none sorteth them out to the serving one of another , or to the serving of themselves . whereby it appeareth , that man excelleth the beasts by another power than the sences , and that whereas a man is a painter , a musician , or a phisician , he hath it from elsewhere then from his sences . nay , i say farther , that oftentimes wee conclude clean contrary to the report of our sences . one eye perchance telleth us that a tower which we see afar off is round , whereas our reason deemeth it to be square : or that a thing is small , which our reason telleth us is great : or that the ends of lines in a long walke doe meet in a point , whereas our reason certifieth us that they run right forth with equall distance one from another . for want of this discretion , certaine elephants ( sayth vitellio ) which were passing over a long bridge , turned back being deceived ; and yet they wanted not sight no more then we doe . but they that lead them were not deceived . their leaders then besides their eysight , had in them annother vertue or power which corrected their sight , and therefore ought to be of higher estimation . in like case is it with the rest of the other sences . for our hearing telleth us , that the thunder-clap is after the lightning ; but skill assureth us that they be both together , for there is a certain power in us , which can skill to discerne what proportion is between hearing and seeing . also the tongue of him that hath an ague , beareth him on hand that even sugar is bitter , which thing he knoweth by his reason to be untrue . to be short , those which have their sences most quick and lively , be not of the greatest wisdome and understanding , a man therefore differeth from a beast , and excelleth man by some other power than sence . for whereas it is commonly sayd , that such as have seen most are commonly of greatest skill , we see that many have travailed far both by sea and land , which have come home as wise as they went forth . a horse hath as good eyes as he that rides upon him , and yet for all his travailing , neither he , nor peradventure his rider whom he beareth become any whit the wiser by that which they have seene : whereby it appeareth that it is not enough to see things unlesse a man doe also minde them to his benefit . now there is great difference between the livelynesse of the sence , and the power that governeth the sense ; like as the report of a spie is one thing , and the spie himselfe is another , and the wisdome of the captain that receiveth the report of the spie is a third . nay , who can deny , that sense and reason are divers things ; or rather : who will not grant , that in many things they be clean contrary ? sense biddeth us shun and eshew griefe ; whereas reason willeth us to proffer our leg sometime to the surgeon to be cut off . sense plucketh our hand out of the fire , and yet we our selves put fire to our bare skin . hee that should see a scevola burn off his own hand , without so much as once gnashing his teeth at it , would think he were utterly senselesse : so mightily doth reason over-rule sense . to be short , sense hath his peculiar inclination , which is appetite , and reason likewise hath his , which is will . and like as reason doth often times over rule sense , and is contrary to it , so will correcteth the sensuall appetite or lust that is in us , and warreth against it . for in an ague we covet to drinke , and in an apoplexie we covet to sleepe , and in hunger we covet to eate , and yet from all those things doth our will restrain us . the more a man followeth his lust , the lesse is he led by will : and the more he standeth upon the pleasing of his sences , the lesse reason useth he ordinarily . again , let us consider the brute beasts which have the sensitive part as well as we . if we have no more than that , how commeth it to passe that a little child driveth whole flocks and heards of them whether he listeth , and somtimes whether they would not ? whereof commeth it that every of them in their kind , doe all live , nestle , and sing after one sort , whereas men have their laws , commonweales , manners of building , and formes of reasoning , not onely divers , but also commonly contrary ? now what can harbour these contrarieties together , but onely that which hath not any thing contrary unto it , and wherein all contrary things , doe lay away their contrariety ? surely it is not the sense that can doe it , whose proper or peculiar object is most contrary to the sense . besides this ( as i have said afore ) whereas we conceive wisdome , skill , vertue , and such other things which are all bodilesse , our sences have none other thing to work upon , than the qualities of bodily substances . and whereas we make universall rules of particular things , the sences attain no farther than to the particular things themselves . and whereas we conclude of the causes by their effects , our sences perceive no more but the bare effects : and whereas concerning the things that belong to understanding , the more understandable they be , the more they refresh us ; contrariwise , the stronger that the sensible things are , the more doe they offend the sense : to be short , the selfesame thing which we speak in behalfe of the sences , proceedeth from elsewhere than from the sences . and we will easily discerne , that he which denyeth that besides the common sence , there is in man a reason or understanding , distinct and severed from the sense , is voyd both of understanding and of sence . but see here a grosse reason of theirs . this reason or power of understanding ( say they ) which is in man , is corruptible as well as the power of perceiving by the sences . i think i have proved the contrary already , neverthelesse , let us examine their reasons yet further . the forme or shape of every thing ( say they ) doth perish with the matter . now the soule is as you would say the forme or shape of the body therefore it corrupteth with the body . this argument were rightly concluded , if it were meant of the materiall forme . but i have proved that the soule is unmateriall , and hath a cōtinuance of ir self . and indeed the more it is discharged of matter , the more it retaineth his own peculiar forme . therfore the corruption of the matter toucheth not the foule at all . again , if mens souls live ( say they ) after their bodies , then are they infinite , for the world is without beginning & without ending , and ( as we know ) nature can away with no infinite thing : therefore they live not after their bodies . yes , say i , for i have proved that the world hath a beginning , and that with so substantial reasons ▪ as thou art not able to disprove . therfore it followeth that the inconvenience which thou alledgest can have no place . another sayth , if dead mens souls live stil , why come they not to tell us so ? and he thinketh he hath stumbled upon a wonderfull subtle device . but how doth this follow in reason ? there hath not come any man unto us from the indies a long time : ergo there be no indies . may not the same argument serve as well to prove that we our selves are not , because we never went thither ? again , what intercourse is there between things that have bodies , and things that have no bodies , or between heaven and earth , considering that there is so smal intercourse even between men which live under one selfesame sun ? he that is made a magistrate in his own countrey , doth not willingly return to the place of his banishment . likewise the soule that is lodged in the lap of his god , and come home into his native soyle , forgoeth the desire of these lower things , which to his sight beholding them from above , and lesse then the point of a needle . on the other side , he that is put in close prison ▪ ( how desirous soever he be ) cannot goe out ; so that soule which is in the jarle of his soveraign lord god , hath no respit or sporting time to come tell us what is done there . unto the one , the beholding of the everlasting god is as a paradice wherein he is willing to remain ; and unto the other his own condemnation is an imprisonment of his will . but we would have god to send both the one & the other unto us to make us to believe . as who would say , it stood him greatly on hand to have us to believe , and not rather us that we should believe . and in effect what else is all this , but a desiring that some man might return into his mothers womb again , to incourage young babes against the pinches and pains which they abide in their birth , wherof they would be as shie as we be of death , if they had the like knowledge of them ? but let us let such vanities passe , and come to the ground . yee beare us on hand ( say they ) that the soul of man is but one , though it have divers powers . whereof we see the sensitive , and the growing powers to be corrupted and to perish : therefore it should seeme that the understanding or reasonable power also should doe the like . at a word , this is all one as if a man should say , you tell mee that this man , is both a good man , a good sword-player , and a good luteplayer altogether , and that because his sword falls out of his hand , or his hand it selfe becommeth lame , therefore he cannot be a good or honest man still as you reported him to be . nay though he lose those instruments , yet ceaseth he not therefore to be an honest man , yea , and both a sword-player , and a lute-player too , as in respect of skill . likewise when our soules have forgone these exercises , yet cease they not to be the same they were afore . to inlighten this point yet more ; of the powers of our soule , some are exercised by the instruments of the body , and othersome vvithout any help or furtherance of the body at all . those vvhich are exercised by the body , are the sences and the powers of the sences , and the powers of the grovving , vvhich may carrie the sime likenesse that is between a luter and a lute . breake the luters lute , and his cunning remaineth still , but his putting of it in practice faileth . give him another lute and hee falls to playing new again . put out a mans eye , and yet the ability of seeing abideth still with him , though the very act of seeing be disappointed . but give unto the oldest hag that is , the same eyes that he had when he was young , and he shall see as well as ever he did . after the same manner is it with the growing or thriving power . restore unto it a good stomack , a sound liver , and a perfect heart ; and it shall execute his functions as well as ever it did afore ▪ the power that worketh of it selfe and without the body , is the power of reason or understanding , which if we will we may call the mind . and if thou yet still doubt thereof , consider when thou mindest a thing earnestly what thy body furthereth thy minde therein , & thou shalt perceive that the more fixedly thou thinkest upon it , the lesse thou seest the things before thee , and the more thy minde wandereth the more thy body resteth : as who would say that the workings of the body , are the greatest hinderance and impediment that can bee to the peculiar doings of the minde . and this ability of understanding may be likened to a man , which though he have lost both his hand and his lute ; ceaseth not therefore to bee a man still , and to doe the true deeds of a man , that is to wit , to discourse of things , to minde them , to use reason and such like ; yea , and to be both a luter and a man as he was afore , notwithstanding that he cannot put his lute-playing in exercise for want of instruments . nay , ( which more is ) this understanding part groweth so much the stronger and greater , as it is lesse occupied and busied about these base and corruptible things , and is altogether drawn home wholy to it selfe , as is to be seen in those which want their eyes , whose mindes are commonly most apt to understand , and most firme to remember . doe we debate of a thing in our selves ? neither our body nor out sences are busied about it . doe we will the same ? as little doe they stir for that too . to understand and to will ( which are the operations of the minde . ) the soule hath no need of the body , and as for working and being , they accompany one another sayth aristotle . therefore to continue still in being , the soule hath not to doe with the body , nor any need of the body : but rather to worke well and to be well , the soule ought either to be without the body , or at leastwise to be utterly unsubject to the body . yea ( say they ) but yet we see men forgoe their reason , as fools and melancholie persons : & seeing it is forgon , it may also be corrupted ▪ and if corrupted , it may also die ; for what is death but an utter and full corruptnesse ? nay , thou shouldest say rather ; i have seen divers , which having seemed to have lost their right wits , have recovered them again by good diet and medicinable drinks . but had they been utterly lost and forgone , no physick could have restored them again : and had they been utterly perished , the parties themselves should have had neither sense nor life remaining . therefore of necessity the soule of them was as sound as afore . but our soules we see not otherwise than by the body and by the instruments of the bodie as it were by spectacles , and our minde which beholdeth and seeth through his imaginations as it were through a cloude , is after a sort troubled by the dimming of the spectacles , and by the smoakienesse of the imaginations . after that manner the sun seemeth to be dimmed & eclipsed ; & that is but by the coming of the moon or of some clouds between him & us , for in his light there is no abatement at all . likewise our eysight conceiveth things according to the spectacles wherethough it looketh or according to the colour that over thwarteth the things which it looketh upon . take away the impediments , and our eyes shall see cleere , purge away the humors , and our imagination shall be pure : and so our understand shall see as bright as it did afore , even as the sunne shineth after the putting away of the clowdes . and it fareth not with our soules as it doth with our bodies , which after a long sicknesse retain still either a hardnesse of the splene ▪ or a shortnesse of breath , or a falling of the rhewme upon the lungs , or a skarre of some great wound that cannot be worne out because of the breake that was made in the whole . for neither in their understanding , neither in their willes do our soules feele any abatement , saving that there abideth some maime or blemish in the instruments ; to wit ( as i will declare hereafter ) so farre forth as it pleaseth god for a iust punishment , to put the soule in subjection to the bodie whose sovereign it was created to have been , because it hath neglected the will of the creator , to follow the lusts and likings of the bodie . this appeareth in lunaticke folkes and such others , which have their witts troubled at times and by fitts . for they be not vexed but at the stirring of their humours , being at other times sober and well enough stayed in their witts , the like is seene in them that have the falling sicknesse . for their understanding seemeth to be eclipsed , and as it were stricken with a thunderclap , during the time of their fitts ; but afterward they be as discreet as though they ailed nothing . to be short , the body is subject to a thousand diseases , wherewith we see the understanding to be no whit altered , because they touch not the instruments of the sence and of the imaginations , which move the understanding . troubled it is in deede by those few things only , which infect the sence and the imagination , which by that meanes report the things unfaithfully whereon the mind debateth . therefore ye shall never see any bodie out of his witts or out of his right mind , in whom the phisitions may not manifestly perceive , either some default of the instruments , as a mishapen and misportioned head ; or els an overabounding of some melancholike humour , that troubled and marred his bodie afore it troubled or impaired his mind . and like as the wisest men being deceived by false spies , do make wrong deliberations , howbeit yet grounded upon good reason , which thing they could not doe unlesse they were wise in deede : so the reason that is in our mind maketh false discourses , and gathereth wrong conclusions , upon the false reports of the imagination ; which it could not doe , if it were either diminished or impaired , or done away way . whereunto accordeth this ancient saying , that there be certain follyes which none but wise men can commit , and certain errours which none but learned men can fall into : because that in some cases , discretion and wisedom are requisite in the partie that is to be deceived , even to the intent he may be deceived ; and learning is required in a man that he may conceive and hold a wrong opinion . as for example , to beguiled by a doubledealing spy or by the surprising of a cosening letter , belongeth to none but to a wise man . for a grosheaded foole never breaketh his brain about such matters as might bring him to the making of false conclusions by mistaking likelyhoods in stead of truth . likewise to fall into heresie by misconceiving some high and deepe point , befalleth not to an ignorant person ; for he is not of capacitie , neither doth his understanding mount so high . to be short , whosoever sayth that mans soul perisheth with the body , because it is troubled by the distemperature or misproportionatenesse of the body ; may as well uphold that the child in the mothers wombe dyeth with his mother , because he moveth with her , and is partaker with her of her harms and throws , by reason of the streit conjunction that is between them ; howbeit that many children have lived safe and sound , notwithstanding that their mothers have dyed ; yea and some have come into the world even by the death of their mothers . and whereas some say , that because our mind conceiveth not any thing here , but by helpe of imagination ; therefore when the imagination is gone with the instruments whereunto it is tyed , the soule cannot work alone by it selfe , nor consequently be alone by it selfe : surely it is alone as if they should say , that because the child being in his mothers wombe taketh nourishment of her bloud by his navill ; therefore he cannot live when he is come out her womb , if his navillstrings be cut off . nay contrariwise , then is the time that the mouth , the tongue , and the other parts of the childe doe their dutie , which served erst to no purpose , saving that they were prepared for the time to come . after the same manner also doe wee cherish our mind by imagination in this second life ; which in the third life being ( as ye would say ) scaped out of prison , shall begin to utter his operations by himselfe , and that so much the more certainly , for that it shall not be subject to false reports , nor to the sences eyther inward or outward , but to the very things themselvs which it shall have seen and learned . to be short , it shall live , but not in prison ; it shall see but not through spectacles ; it shall understand , but not by reports ; it shall list , but not by way of lusting : the infirmity which the body casteth upon it as now shal then be away : the force which it bringeth now to the body , shall then be more fresh and lively than afore . now then notwithstanding these vain reasons of theirs , let us conclude , that our soule is an understanding or reasonable power ; over the which neither death nor corruption have naturally any power , although it be fitted to the body to govern it . and if any man doubt hereof , let him but examine himselfe , for even his own doubts will prove it unto him . or if he will stand in contention still , let him fall to reasoning with himselfe : for by concluding his arguments to prove his soule mortall , he shall give judgement himselfe that it is immortall . and if i have left any thing unalleadged which might make to this purpose , ( for why may i not ▪ seeing that even the selfesame things which i have been able to alleadge on the behalfe of mine adversaries , doe drive them thereunto ? ) let us think also that he which feeleth himselfe convicted in himselfe , and for whose behoof and benefit it were greatly , both to believe it and to confesse it , needeth no more diligent proof than hath been made already . but if any man will yet of spight stand wilfully still against himselfe , let him try how he can make answer to my foresaid arguments : and in the mean while let us see what the said opinion of the wisest men , yea , and of the whole world hath been upon this matter . chap. ii. that the immortality of the soul hath been taught by the phylosophers of old time , and believed by all people and nations . soothly it had been a very hard case , if this minde of ours which searcheth so many things in nature , had not taken some leasure to search it selfe and the nature thereof , and by searching attained to some poynt in that behalfe . and therefore as there have at all times beene men , so shall wee see also that men have at all times believed and admitted the immortality of the soule , i say not some one man , or some one nation , but the whole world with generall consent , because all men universally and particularly have learned it in one schoole , and at the mouth of one teacher , namely even their own knowledge in themselves . the holy scripture which teacheth us our salvation , useth no school arguments to make us believe that there is a god : and that is because we cannot step out of our selves never so little , but we must needs finde him present to all our sences . and it seemeth to speake unto us the lesse expressely of the immortality of our soules , specially in the first books thereof , because we cannot enter into our selvs be it never so little , but we must needs perceive it . but in as much as from the one end thereof to the other ▪ it declareth unto us the will of god : in so doing , it doth us to understand , that it is a thing , whereof it is not lawfull for us to doubt . and whereas it setteth forth so precisely from age to age ; the great and manifold troubles and pains which good and godly men have suffered in indeavouring to follow that will , it sheweth infalibly that their so doing was in another respect than for this present wretched life . for who is he that would depart with any piece of his own liking in this life , but in hope of better things ? and what were it for him to lose his life , if there were not another life after this ? this serveth to answer in one word to such as demand expresse texts of scripture , and are loth to finde that thing in the bible , which is contained there , not onely in every leaf , but almost in every line . for whereas god created man after the world was fully finished & perfected : it was as much as if he had brought him into a theater prepared for him , howbeit after another sort than all the other living things which were to doe him service . as for beasts , birds , plants , and such other things , the elements brought them forth , but man received his soule by inspiration from god . also the brute beasts are put in subjection to man , but man is in subjection onely unto god . and the conveying of that good man henocke out of this life for his godlinesse , was to none other end , but to set him in another life void of all evill , and full of all good . but when we read the persecutions of noe ; the overthwartings of abraham , the banishment and wayfarings of jacob , and the distresses of joseph , moses , and all the residew of the fathers ; they be all of them demonstrations , that they did certainly trust and believe that the soule is immortall , that there is another life after this , and that there is a judgement to come . for had they been of opinion that there is none other life after this ; the flesh would have perswaded them to have held themselves in quiet here , and they would have liked nothing better than to have followed sweetly the cōmon trade of the world , noe among his friends , abeaham among the chaldees , moses in pharoahs court , and so foorth . so then , although the scripture seeme to conceale it ; yet doth it speake very loude thereof in deede , considering that all the cryes of the good and godly , and all the despayres of the wicked which it describeth unto us , doe sound none other things unto us , if we have cares to heare it . and it may be , that in the same respect , this article of the immortalitie of the soule was not put into the ancient creede of the jews , nor also peculiarly into the creede of us christians , because we beleeve beyond reason , and this is within the bounds of reason ; and whosoever treateth of religion must needes presuppose god eternall and man immortall , without the which two , all religion were in vayne . also , when we see that godlinesse , iustice , and vertue were commended among the heathen of all ages : it is all one as if we should heare them preach in expresse words the immortalitie of the soule . for their so doing is builded every whit upon that , as upon a foundation without the which those things could not stand . i will spend my goodes or my life for the maintenance of iustice . what is this iustice but a vaine name , or to what end have i so many respects , if i looke for nothing out of this present world here : i will ( sayd a man of olde time ) rather lose even the reputation of an honest man , thau behave myselfe otherwise than honestly . but why should i doe so , if i looke for no good in another world , seeing i have nothing but evill here : surely if there be none other thing than this life , then is vertue to be used no further , than profit and commeditie may growe upon it ; and so should it become a chaffer and merchandise , and not vertue in deed . yet notwithstanding , those are the ordinary speeches , even of such as speake doutfully of the immortalitie of the soule . therefore they doe but denye the ground and yet grant the consequence ; which is all one as if a man having first bin burned should fall to disputing whether fire be hot or no . but now ( which is better for us ) i will here gather together their owne speeches one after another . hermes declareth in his poemander , how at the voyce of the everlasting , the elements yeelded forth all reasonlesse living wights as it had bin out of their bosomes . but when he commeth to man , he sayth , he made him like unto himselfe , he linked himselfe to him as to his sonne , ( for he was beautifull and made after his owne image ) and gave him all his works to use at his pleasure . againe , he exhorteth him to forsake his bodie , ( notwithstanding that he wonder greatly at the cunning workmanship thereof ) as the very cause of his death , and to manure his soul which is capable of immortality , and to consider the originall root from whence it sprang , which is not earthly but heavenly , and to withdraw himselfe even from his sences , and from their trayterous allurements to gather himselfe wholy into that minde of his which hee hath from god , and by the which , he following gods word , may become as god . discharge thy selfe ( sayth he ) of this body which thou bearest about thee , for it is but a cloke of ignorance , a foundation of infection , a place of corruption , a living death , a sensible carryon , a portable grave , & a household thief . it flattereth thee because it hateth thee , and it hateth thee because it envieth thee . as long as that liveth it bereaveth thee of life , & thou hast not a greater enemie than that . now , to what purpose were it for him to forsake this light , this dwelling place , & this life , if he were not sure of a better in another world ( as he himselfe sayth more largely afterward . ) on the other side , what is the soule ? ) the soule ( sayth he ) is the garment of the minde , and the garment of the soule is a certain spirit , whereby it is united to the body . and this minde is the thing which we call properly the man , that is to say , a heavenly wight which is not to be compared with beasts , but rather with the gods of heaven , if he be not yet more than they . the heavenly cannot come down to the earth without leaving the heaven , but man measureth the heaven without removing from the earth . the earthly man then is as a mortall god , and the heavenly god is as an immortal man . to be short , his conclusion is , that man is double , mortall as touching his body , and immortall as touching his soule , which soule , is the substantiall man , and the very man created immediately of god ( sayth he ) as the light is bred immediately of the sunne . and chalcidius sayth , that at his death he spake these words . i goe home again into mine own countrey , where my better forefathers and kinsfolke be . of zoroastres who is yet of more antiquity than hermes , we have nothing but fragments . neverthelesse , many report this argument to be one of his , that mens souls are immortall , and that one day there shall be a generall rising again of their bodies ; and the answers of the wise men of chaldye ( who are the heirs of his doctrine ) doe answer sufficiently for him . there is one that exhorteth men to return with speed to their heavenly father , who hath sent them from above , a soule endowed with much understanding , and another that exhorteth them to seeke paradice , as the peculiar dwelling place of the soule . a third sayth that the soule of man hath god as it were shut up in it , and that it hath not any mortality therein . for ( sayth he ) the soule is as it were drunken with god , and sheweth forth his wonders in the harmonie of this mortall body . and again , another sayth , it is a cleere fire proceeding from the power of the heavenly father , an uncorruptible substance , and the maintainer of life , containing almost all the whole world with the full plenty thereof in his besom . but one of them proceedeth yet further , affirming that he which seteth his minde upon godlinesse , shall save his body , fraile though it be . and by those words he acknowledgeth the very glorifying of the body . now , all these sayings are reported by the platonists , and namely by psellus ; and they refuse not to be acknowne that pythagoras and plato learned them of the chaldees ; insomuch that some think , that the foresaid hermes and zoroastres , and the residue afore-mentioned , are the same of whom plato speaketh in his second epistle , and in his eleventh book of laws , when he sayth that the ancient and holy oracles are to be believed , which affirme mens souls to be immortall , and that in another life they must come before a judge that will require an account of all their doings : the effect whereof commeth to this , that the soule of man proceedeth immediatly from god , that is to say , that the father of the body is one , and the father of the soul is another : that the soul is not a bodily substance , but a spirit and a light : that at the departure thereof from hence , it is to go into a paradise , and therefore ought to make haste unto death : and that it is so far from mortality , that it maketh even the body immortall . what can we say more at this day , even in the time of light wherein we be ? pherecydes the syrian , the first that was known among the greeks to have written prose , taught the fame . and that which virgill sayth in his second eglog concerning the drug or spice of assyria , and the growing thereof every whereis interpreted of some men to be ment of the immortalitie of the soule , the doctrine whereof pherecydes brought from thence into greece ; namely , that it should be understood everywhere throughout the whole world . also phocylides who was at the same time , speaketh thereof in these words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . that is to say : the soul of man immortall is , and never weares away with any age or length of time , but liveth fresh for aye . and again : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the remnants which remayn of men unburied in the grave , become as gods , and in the heavens a life most blessed have . for though their bodies turn to dust , as daily we do see , their souls live still for evermore from all corruption free . and in another place he says again : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . we hope that we shall come agayn out of the earth to light more playn . and if ye aske him the cause of all this : he will answer you in another verse thus . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . because the soul , gods instrument and image also is . which saying he seemeth to have taken out of this verse of sibil● . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in very reason man should be the image and the shape of me . of the same opinion also are orpheus , theognis , homer , hesiodus , pindar , and all the poets of old time ; which may answer both for themselves and their owne countries , and for the residue of their ages . likewise pythagoras a disciple of pherecides , held opinion that the soule is a bodylesse and immortall substance , put into this body as into a prison for sinning . and whereas the fleeting of soules out of one body into another , is fathered upon him ; although the opinion be not directly against the immortality of the soul , yet doe many men thinke that he hath wrong done unto him . and his disciple timaeus of locres reporteth otherwise of him . for what punishment were it to a voluptuous man , to have his soule put into a beast , that he might become the more voluptuous without remorse of sinne ? soothly it is all one as if in punishment of murther or theft , yee would make the murtherer to cut the throats of his own father and mother , or the thiefe to commit treachery against god . howsoever the case stand , he teacheth in his verses , that man is , of heavenly race , and that ( as jamblichus reporteth ) he is set in this world to behold god . and his disciple arckitas sayth , that god breatheth reason and understanding into him . likewise philolaus affirmeth that the divines and prophets of old time bear record , that the soule was coupled with the body for her sins , and buried in the same as in a grave . of epicharmus we have this saying . if thou beest a good man in thy heart ; death can doe thee no harme , for thy soule shall live happily in heaven , &c. also of heraclides we have this saying . we live the death of them ( that is to say of the blessed ) his meaning is that we be not buried with our bodies , and we dye their life , that is to say , we be still after this bodie of ours is dead . of the like opinion are thales , anaxagoras , and diogenes concerning this point ; yea and so is zeno too , howbeit that he thought the soule to be begotten of man , wherein he was contrary to himselfe . to be short , scarcely were there any to be found among the men of old time , save onely democritus and epicurus , that held the contrary way ; whom the poet lucre imitated afterward in his verses . yet notwithstanding when epicurus should dye , he commanded an anniversary or yeerminde to be kept in remembrance of him by his disciples : so greatly delighted he in a vain shadow of immortality , having shaken off the very thing itselfe . and lucrece ( as it is written of him ) made his book being mad , at such times ; as the fits of his madnesse were off him , surely more mad when hee thought himselfe wisest , than when the fits of his phrensie were strongest upon him . whosoever readeth the goodly discourses of socrates upon his drinking of poyson , as they be reported by plato and xenophon himselfe ; cannot doubt of his opinion in this case . for he not onely believed it himself , but also perswaded many men to it with lively reasons , yea and by his own death much more then by all his life . and so yee see we be come unto plato and aristotle , with consent of all the wise men of old time , ungainsaid of any , saving of a two or three malapart wretches , whom the ungraciousnesse of our dayes would esteem but as drunken sots and disards . certesse plato ( who might peradventure have heard speake of the books of moses ) doth in his timaeus bring in god giving commandement to the under-gods whom he created , that they should make man both of mortall and of immortall substances . wherein it may be that he alluded to this saying in genesis , let us make man after our own image and likenesse . in which case the jews say that god directed his speech to his angels ; but our divines say he spake to himselfe . but anon after , both in the same book , and in many other places , plato ( as it were commming to himselfe again , ) teacheth that god created man by himselfe , yea , and even his liver and his brain and all his sences ; that is to say , the soule of him , not onely endued with reason and understanding , but also with sence and ability of growing and increasing ; and also the instruments whereby the same doe worke . moreover , he maketh such a manifest difference betweene the soule and the body ; as that he matcheth them not together as matter and forme , as aristotle doth : but as a pilot and a ship , a common-weale and a magistrate , an image and him that beareth it upon him . what greater thing can there be than to be like god ? now ( sayth plato in his phoedon ) the soul of man is very like the godhead ; immortall , reasonable , uniforme , undissoluble , and evermore of one sort , which are conditions ( sayth he , in his matters of state ) that cannot agree but to things most divine . and therefore at his departing out of the world , hee willed his soul to return home too her kinred and to her first originall , that is to wit , ( as he himself sayth there ) to the wise and immortall godhead the fountain of all goodnes , as called home from banishment into her own native country . hee termeth it ordinarily {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is to say , of kyn unto god , and consequently {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is to say , everlasting , and of one self-same name with the immortall ones , a heavenly plant and not a earthly , rooted in & heaven not in earth , begotten from above and not heer beneath , and finally such as cannot dye heer for as much as it liveth still in another place . to be short , seeing ( sayth he ) that it comprehendeth the things that are divine and immortall , that is to wit , the godhead , and the things that are unchangeable and uncorruptible , as truth is : it cannot be accounted to be of any other nature than they . the same opinion doth plutarch also attribute unto him , which appeareth almost in every leafe of his writings . as touching the ancienter sort of platonists , they agree all with one accord in the immortality of the soul , saving that some of them derive it from god , and some from the soule of the world , some make but the reason or mind onely to be immortall , and some the whole soule : which disagreement may well be salved , if we say that the soul all whole together is immortall in power or ability , though the execution and performance of the actions which are to be done by the body ▪ be forgone with the instruments or members of the body . the disagreement concerning this point among such as a man may vouchsafe to call by the name of phylosophers , seemeth to have begun at aristotle , howbeit that his disciples count it a commendation to him , that he hath given occasion to doubt of his opinion in that behalfe . for it is certain that his new found doctrine of the eternity or everlastingnesse of the world , hath distroubled his brain in many other things , as commonly it falleth out , that one error breedeth many other . because nature ( sayth he ) could not make every man particularly to continue for ever by himselfe , therefore shee continueth him in the kinde by matching male and female together . this is spoken either grosely or doubtfully . but whereas he sayth that if the minde have any inworking of it own without any help of the sences or of the body , it may also continue of it selfe , concluding thereupon , that then it may also be separated from the body , as an immortall thing from a thing that is transitory and mortall : it followeth consequently also , that the soule may have continuance of it selfe , as whereof he uttereth these words , namely , that the soule commeth from without , and not of the seed of man , as the body doth , and that the soule is the onely part in us that is divine . now , to bee divine and to be humane , to be of seed and to be from without , that is to say , from god ; are things flat contrary , whereof the one sort is subject to corruption , and the other not . in the tenth book of his moralls he acknowledgeth two sorts of life in man ; the one as in respect that he is composed of body and soule , the other as in respect of minde onely , the one occupied in the powers which are called humane and bodily , which is also accompanied with a felicity in this life , and the other occupied in the vertues of the minde , which is accompanied also with a felicity in another life , this which consisteth in contemplation , is better than the other ; and the felicity thereto belonging , is peculiarly described by him in his books of heaven above time , as which consisteth in the franke and free working of the minde , and in beholding the soverain god . and in good sooth , fulwell doth michael of ephesus upon this saying of his conclude , that the soule is immortall ; and so must all his moralls also needs doe , considering that to live well , whether it be to a mans selfe or towards other men , were else a vain thing and to no purpose , but to vex our mindes in this life . in his books of the soule , hee not onely separateth the body from the soule , but also putteth a difference betwixt the soule it selfe and the mind , termining the soule the inworking of the body , and of the bodily instruments , and the minde that reasonable substance which is in us , whereof the doings have no fellowship with the doings of the body , and whereof the soule is ( as plato sayth ) but the garment . this minde ( sayth he ) may be severed from the body , it is not in any wise mingled with it , it is of such substance as cannot be hurt or wrought upon , it hath being and continnance actually and of it selfe , and even when it is separated from the body , then is it immortall and everlasting . to be short , it hath not any thing like unto the body . for it is not any of all those things which have being afore it understand them . and therefore which of all bodily things can it be ? and in another place he sayth thus : as concerning the minde , and the contemplative power , it is not yet sufficiently apparant what it is , neverthelesse , it seemeth to be another kinde of soule , and it is that onely which can be separated from the corruptible , as the which is ayeverlasting . to bee short , when as hee putteth this question , whether a naturall philosopher is to dispute of all manner of soules , or but onely of that soule which is immortall : it followeth that hee granteth that there is such a one . and again , when as hee maketh this argument , looke what god is everlastingly , that are we in possibility , according to our measure ; but hee is everlastingly separated from bodily things , therefore the time will come that we shall be so too . hee taketh it that there is an image of god in us , yea even of the divine nature which hath continuance of it selfe . very well and rightly therefore doth simplicius gather thereof , the immortality of the soule . for it dependeth upon this separation , and upon continuance of being of it selfe . besides this he sayth also , that hunting of beasts is granted to man by the law of nature , because that thereby man challengeth nothing but that which naturally is his own . but what right i pray you , if there be no more in himselfe than in them ? and what is there more in him than in them ; if they have a soule equall unto his ? hereunto make all his commendations of godlinesse , of religion , of blessednesse , and of contemplation . for to what end serve all these , which doe but cumber us here below ? therefore surely it is to be concluded , that as he spake doubtfully in some one place , so he both termed and also taught to speake better in many other places , as appeareth by his disciple theophrastus , who speaketh yet more evidently thereof than he . the latines ( as i have sayd before ) fell to philosophie somewhat later then the greeks . and as touching their common opinion , the exercises of superstition that were among them , the manner of speeches which we marke in their histories , their contempt of death , and their hope of another life ; can give ne sufficient warrant thereof , cicero speaketh unto us in these words . the originall of our soules and mindes , cannot be found in this low earth , for there is not any mixture in them , or any compounding that may seeme to be bred or made of the earth . neither is there any moisture , any windinesse , or any fiery matter in them . for no such thing could have in it the power of memory , understanding , and conceit , to beare in minde things past to foresee things to come , and to consider things present , which are matters altogether divine . and his conclusion is , that therefore they bee derived from the minde of god , that is to say , not bred or begotten of man , but created of god : not bodily , but unbodily ; whereupon it followeth that the soule cannot be corrupted by these transitory things . the same cicero in another place sayth that between god and man there is a kinred of reason , as there is between man and man a kinred of bloud . that the fellowship between man and man commeth of the mortall body , but the fellowship between god and man , commeth of god himselfe , who created the soule in us . by reason whereof ( sayth he ) we may say we have alyance with the heavenly sort , as folke that are discended of the same race and root , whereof that wee may ever more bee mindfull , we must looke up to heaven as to the place of our birth , whether we must one day returne . and therefore yet once again he concludeth thus of himselfe . thinke not ( sayth he ) that thou thy selfe art mortall , it is but thy body that is so . for thou art not that which this outward shape pretendeth to be , the minde of man is the man indeede , and not this lump which may be pointed at with ones finger . assure thy selfe therefore that thou art a god ; for needs must that be a god , which liveth , perceiveth , remembreth , foreseeth , and finally raineth in thy body as the great god the maker of all things doth in the universall world . for as the eternall god ruleth and moveth this transitory world , so doth the immortall spirit of our soule move and rule our frail body . hereunto consent all the writers of his time , as ovid , virgill and others , whose verses are in every mans remembrance . there wanted yet the wight that should all other wights exceed in lofty reach of stately minde , who like a lord indeed should over all the res'due reign , then shortly came forth man , whom either he that made the world , and all things else began . created out of seed divine , or else the earth yet young and lately parted from the skie , the seede thereof uncloong reteyned still in fruitfull wombe : which japets sonne did take and tempering it with water pure , a wight thereof did make , which should resemble even the gods which soverein state doe hold . and where all other things the ground with groveling eye behold ▪ he gave to man a stately look and full of majesty . commanding him with stedfast looke , to face the starry skie , here a man might bring in almost all senecaes writings , but i will content my selfe with a few sayings of his . our soules ( sayth he ) are a part of gods spirit , and sparkes of holy things shineing upon the earth . they come from another place then this low one . whereas they seeme to be conversant in the bodie , yet is the better part of them in heaven , alway neere unto him which sent them hither . and how is it possible that they should be from beneath , or f●om anywhere else than from above , seeing they overpasse all these lower things as nothing , and hold scorn of all that ever we can hope or feare ? thus ye see how he teacheth that our souls come into our bodies from above . but whether go they againe , when they depart hence : let us here him what he sayes of the lady martiaes sonne that was dead . he is now everlasting ( sayth he ) and in the best state , bereft of this earthly baggage which was none of his , and set free to himselfe . for these bones , these sinewes , this coate of skin , this face , and these serviceable hands , are but fetters and prisons of the soule . by them the soule is overwhelmed , beaten downe , and chased away . it hath not a greater battell , than with that masse of flesh . for fear of being torn in peeces , it laboureth to return from whence it came , where it hath readie for it an happie and everlasting rest . and again : this soule cannot be made an outlaw : for it is a kin to the gods , equall to the whole world , and to all time ; and the thought or conceit thereof goeth about the whole heaven , extending it selfe from the beginning of all time to the uttermost point of that which is to come . the wretched course being the iayle and fetters of the soule , is tossed to and fro . upon that are torments , murthers , and diseases executed . as for the soule , it is holy and everlasting , and cannot be layd hand on . when it is out of this body , it is at libertie and set free from all bondage , and is conversant in that beautifull place ( wheresoever it be ) which receiveth mens soules into the blessed rest thereof as soone as they be delivered from hence . to be short , he seemeth to pricke very nere to the rising againe of the dead . for in a certain epistle to lucillus , his words are these . death , whereof we be so much afraid , doth not bereve us of life , but only discontinew it for a time ; and a day will come that shall bring us to light againe . this may suffice to give us knowledge of the opinion of that great personage , in whom we see that the more he grew in age , the nerer he came still to the true birth . for in his latest bookes he treateth alwaies both more assuredly and more evidently thereof . also the saying of phavorinus is notable . there is nothing great in earth , ( sayth he ) but man ; and nothing great in man , but his soule if thou mount up thether , thou mountest above heaven . and if thou stoope downe againe to the bodie , and compare it with the heaven ; it is lesse than a fly , or rather a thing of nothing . at one word , this is as much to say , as that in this clod of clay , there dwelleth a divine and uncorruptible nature : for how could it els bee greater than the whole world ? as touching the nations of old time , we reade of them all , that they had certain religions and divine services , so as they beleeved that there is a hell ▪ and certain fieldes which they call the elysian fields , as we see in the poets pindarus , diphilus , sophocles euripides and others . the more superstitious that they were , the more sufficiently doe they witnesse unto us what was in their conscience . for true religion and superstition have both one ground , namely the soule of man ; and there could be no religion at all , if the soule lived not when it is gone hence . we read of the indians , that they burned themselves afore they came to extreme oldage , terming it the letting of men loose , and the freeing of the soule from the bodie : and the sooner that a man did it , the wiser was he esteemed . which custome is observed still at this day among the people that dwell by the river niger otherwise called the people of senega in affricke , who offer themselves willingly to be buryed quicke with their masters . all the demonstrations of logicke and mathematicke ( sayth zeno ) have not so much force to prove the immortalitie of the soule , as this only doing of theirs hath . also great alexander having taken prisoners ten of their philosophers , ( whom they call gimnosophists ) asked of one of them to try their wisedome , whether there were moe men alive or dead . the philosopher answered , that there were more alive : because ( sayd he ) there are none dead . ye may well think they gave a dry mocke to all the arguments of aristotle and callisthenes , which with all their philosophie had taught their scholer alexander so evill . of the thracians , we reade that they sorrowed at the brith of men and reioyced at the death of them , yea even of their owne childen . and that was because they thought that which we call death , not to be a death in deede , but rather a very happie birth . and these be the people whom herodotus reporteth to have been called the neverdying getes , and whom the greekes called the neverdying getes or thracians . who were of opinion that at their departing out of this world , they went to zamolxis or gebeleizie , that is to say ( after the interpretation of the getish or gotish tongue ) to him that gave them health , saluation or welfare , and gathered them together . the like is sayd of the galles , chiefly of the inhabiters about marsilles and of their druydes ; of the hetruscians and their bishops ; and of the scythians and their sages ; of whom all the learning and wisedome was grounded upon this poynt . for looke how men did spread abroad , so also did this doctrine , which is so deeply printed in man , that he cannot but carie it continually with him . which thing is to be seene yet more in that which we read concerning the hearers of hegesias the cyrenian , who dyed willingly after they had heard him discourse of the state of mens soules after this life ; and likewise concerning cleombrotus the ambraciot , who slew himselfe when hee had read a certain treatise of the immortalitie of the soule . for had it not been a doctrine most evident to mans wit , they would never have bin caried so farre by it , as to the hurting of their bodies . and if among so many people , there be perchance some fewe wretched caytifes , that have borne themselves on hand the contrarie ; which thing neverthelesse they could never yet fully perswade themselves to be out of all doubt or question : surely we may beleeve that they had very much adoe and were utterly besotted like drunkards , afore they could come to that poynt : so as we may well say of them as hierocle the pythagorist sayd : namely , that the wicked would not have their souls to be immortall , to the intent they might not bee punished for their faults . but yet that they prevent the sentence of their judge , by condemning themselves unto death afore hand . but if they will neither heare god , nor the whole world , nor themselves : let them at leastwise hearken to the devill as well as they doe in other things ; who ( as saith plutark ) made this answer to corax of naxus and others in these verses . it were a great wickednesse for thee to say the soule to be mortall or for to decay . and unto polytes he answered thus as long as the soule to the body is tyde , though loth yet all sorowes it needes must abyde . but when fro the body death doth it remove , to heaven by and by then it flyes up above . and there ever youthfull in blisse it doth rest , as god by his wisedome hath set for the best . not that any saying of the devills owne is to be alledged in witnesse of the truth ; further foorth than to shew that hee speakes it by compulsion of gods mightie power , as wicked men divers times doe when they be upon the racke . now we be come to the time or nere to the time that the heavenly doctrine of jesus christ was spred over the whole world , unto which time i have proved the continuall succession of that doctrine , which could not but be unseparably ioyned with the succession of men . but from this time forth it came so to light among all nations & all persons ; that saint austin after a short tryumphing over ungodlinesse , cryeth out in divers places , saying : who is now so very a foole or so wicked , as to doubt still of the immortalitie of the soule ? epictetus a stoikphilosopher , who was had in very great reputation among all the men of his time , is full of goodly sayings to the same purpose . may we not be ashamed ( sayth he ) to leade an unhonest life , and to suffer our selves to be vanquished by adversitie ? we be alyed unto god , we came from thence , and we have leave to returne thether from whence we came . one while , as in respect of the soule , he termeth man the ofspring of god , or as it were a branch of the godhead ; and another while he calleth him a divine impe or a spark of god : by all which words ( howbeit that they be somewhat unproper ) ( for what words can a man finde to fit that matter : ) he sheweth the uncorruptiblenesse of the substance of mans soule . and whereas the philosopher simplicius hath so diligently commented upon his bookes , it doth sufficiently answer for his opinion in that case , without expressing his words here . plotinus the excellentest of all the platonists , hath made nine treatises expressely concerning the nature of the soule , besides the things which he hath written dispersedly heere and there in other places . his chiefe conclusions are these . that mens soule proceede not of their bodies , nor of the seede of the parent , but come from above , and are as ye would say grafted into our bodies by the hand of god : that the soule is partly tyed to the body and to the instruments thereof , and partly franke , free , workfull , and continuing of it selfe ; and yet notwithstanding that it is neither a body nor the harmonie of the body , but ( if we consider the life and operation which it giveth to the body ) it is after a sort the perfection [ or rather the perfector ] of the body ; & if we have an eye to the understanding whereby it guydeth the movings and doings of the body ; it is as a governour of the body : that the further it is withdrawne from the sences , the better it discourseth of things ; insomuch that when it is utterly separated from them , it understandeth things without discoursing , reasoning or debating , yea even in a moment ; because this debating is but a certain lightening or brightnesse of the minde , which now taketh advisement in matter whereof it doubteth , & it doubteth wheresoever the body yeeldeth any impedements unto it ; but it shall neither doubt nor seek advisement any more when it is once out of the body , but shall conceive the truth without wavering : that the soule in the body is not properly there as in a place , or as in a ground , because it is not contained or comprehended therein , and may also be separated from it ; but rather if a man had eyes to see it withall , he should see that the bodie is in the soule , as an accessary is in a principall , or as a thing contained in a container , or a sheding or liquid thing in a thing that is not liquid , because the soule imbraceth the body , and quickneth it , and moveth it equally and alike in all parts . that every abilitie thereof is in every part of the bodie , as much in one part as in another , as a whole soule in every part ; notwithstanding that every severall abilitie thereof seeme to be severally in some particular member or part , because the instruments thereof are there ; as the sensitive abilitie seemeth to rest in the head , the irefull in the heart , and the quickning in the liver , because the sinews , heart-strings , and veins come from those parts : whereas the reasonable power is not in any part , saving so far forth as it worketh and hath his operation there , neither hath it any need of place or instrument for the executing of it selfe . and to be short , that the soule is a life by it selfe , a life all in one , unpaitable , which causeth to grow , and groweth not it selfe ; which goeth through the bodie , and yet is not contained of the body ; which uniteth the sences , and is not divided by the sences , and therefore that it is a bodilesse substance , which cannot be touched , neither from within nor from without , having no need of the body either outwardly or inwardly , and consequently is immortall , divine , yea and almost a very god : which things he proveth by many reasons , which were too long to be rehearsed here . yea. he proceedeth so far as to say , that they which are passed into another world , have their memory still , notwithstanding that to some mens seeming , it goe away with the sences as the treasury of the sences . howbeit he affirmeth it to be the more excellent kinde of memory , not that which calleth things again to minde as already past , but that which holdeth and beholdeth them still as always present . of which two sorts this latter he calleth mindfulnesse . and the other he calleth remembrance . i will add but onely one sentence more of his for a full president of his doctrine . the soule ( sayth he ) hath had company with the gods , and is immortall , and so would we say of it ( as plato affirmeth ) if we saw it faire and cleere . but for as much as we see it commonly troubled , we think it not to be either divine or immortall , howbeit that he which will discerne the nature of a thing perfectly , must consider it in the very own substance or being , utterly unmingled with any other thing . for whatsoever else is added unto it , doth hinder the perfect discerning of the same . therefore let everyman behold himselfe naked , without any thing save himselfe , so as he look upon nothing else than his bare soule : and surely when he hath viewed himselfe in his own nature , meerly as in respect of his minde , he shall believe himselfe to be immortall . for he shall see that his minde aymeth not properly at the sensible and mortall things , but that by a certain everlasting power , it taketh hold of the things that are everlasting , and of whatsoever is possible to be conceived in understanding : insomuch that even it selfe becommeth after a sort a very world of understanding and light . this is against those which pretend a weaknesse of the soule , by reason of the inconveniencies which it indureth very often in the body . of the same opinion are numenius , jamblichus , porphirius , and proclus , notwithstanding that now and then they passe their bounds , suffering their wits to run ryot . for in their philosophie they had none other rule , than onely the drift of their own reason . it was commonly thought that alexander of aphrodise believed not the immortality of the soule , because hee defined it to be the forme of the body , proceeding of the mixture & temperature of the elements . surely these words of his doe us to understand , either that he meant to defiue but the sensitive life onely ( as many others do ) and not the reasonable soule , or else that he varieth from himselfe in other places . and in very deed he sayth immediately afterward , that he speaketh of the things which are subject to generation and corruption . but speaking of the soule he sayth it is separable , unmateriall , unmixed , and voyd of passions , unlesse , perchance we may thinke as some doe , that by this soule hee mean but onely god , and not also the soule that is in us ; for the which thing hee is sharply rebuked by themistius , who notwithstanding spake never a whit better thereof himselfe . howsoever he deale elsewhere , these words of his following are without any doubtfulnesse at all . that the soule ( sayth he ) which is in us , commeth from without , and is uncorruptible . i say uncorruptible because the nature thereof is such , and it is the very same that aristotle affirmeth to come from without . and in his second booke of problems , searching the cause why the abilities of the soule are oftentimes impeached : if a mans brain be hurt ( sayth he ) the reasonable soule doth not well execute the actions that depend thereon . but yet for all that , it abideth still in it selfe , unchangeable of nature , ability , and power , through the immortality thereof . and if it recover a sound instrument , it putteth her abilities in execution as well as it did afore . but i will reason more at large hereafter against the opinion that is fathered upon him . what shall we say of galen , ( who fathereth the causes of all things as much as he can , upon the elements , and the mixture and agreeable concord of them ) if after his disputing against his own soule , hee bee constrained to yield that it is immortall ? surely in his book concerning the manners of the soule , he doth the worst that he can against plato : and in another place he doubteth whether it be immortall , and whether it have continuance of it selfe or no . yet notwithstanding in his book of the doctrine of hippocrates and plato , it must needs be granted ( sayth he ) that the soule is either a sheare body , and of the nature of the skie , ( as the stoicks and aristotle himselfe , are inforced to confesse ) or else a bodilesse substance , whereof the body is , as it were , the chariot , and whereby it hath fellowship with other bodies . and it appeareth that he inclineth to this latter part . for he maketh the vitall spirit to be the excellentest of all bodily things , and yet he granteth the soule to be a far more excellent thing than that . what shall we then doe ? let us wey his words set down in his book of the conception of a childe in the mothers wombe . the soule of man ( sayth hee ) is an influence of the universall soule that discendeth from the heavenly region , a substance that is capable of knowledge , which aspireth always to one substance like unto it selfe , which leaveth all these lower things to seeke the things that are above , which is partaker of the heavenly godhead , and which by mounttng up to the beholding of things that are above the heavens , putting it selfe into the presence of him that ruleth all things . were it reason then that such a substance comming from else where than of the body , and mounting so far above the body , should in the end die with the body , because it useth the service of the body ? now hereunto i could adde infinite other sayings of the ancient authors both greeke and latine philosophers , poets , and orators from age to age , wherein they treat of the judgement to come , of the reward of good men . of the punishment of evill men , of paradise and of hell , which are appendants to the immortality of the soule : but as now i will but put the reader in minde of them by the way , reserving them to their peculiar places . to be short , let us run at this day from east to west , and from north to south , i say not among the turks , arabians or persians , ( for their alcoran teacheth them that mans soule was breathed into him of god , and consequently that it is uncorruptible ) but even a mong the most barbarous , ignorant , & beastly people of the world , i meane the very caribies and canniballs , and we shall finde this beliefe received and imbraced of them all . which giveth us to understand , that it is not a doctrine invented by speculations of some philosophers , conveyed from countrey to countrey by their disciples , perswaded by likelyhoods of reasons , or ( to be short ) entered into mans wit by his ears : but a native knowledge , which every man findeth and readeth in himselfe which he carryeth everywhere about with himselfe , and which is as easie to be perswaded unto all such as view themselves in themselves , as it is easie to perswade a man that never saw his own face , to believe that he hath a face , by causing him to behold himselfe in a glasse . there remain yet two opinions to bee confuted . the one is the opinion of averrhoes , and the other is the opinion of alexander of aphrodise , who affirme themselves to hold both of aristotle ; namely in that they uphold that there is but one universall reasonable soule or mind , which worketh all our discourses in us , howbeit diversly in every severall person . and this thing ( if wee believe averrhoes ) is done according to the diversity of the phantasies or imaginations wherewith the minde is served as with instruments . but if we believe alexander , it is done according to the diversities of the capable minde , as they terme it , that is to say , of the ability or capability that is in men to understand things , by receiving the impression of the universall minde that worketh into every of them which in respect thereof is called of them the worker . soothly these opinions are such as may be disproved in one word . for this onely one minde , whether in possibility or in action , could not have received or imprinted in every man one selfesame common beliefe and conceit of the immortality of the soule , in so great diversity of imaginations , and in so many nations , as we see doe believe it , considering that the very same conceit is directly repugnant against it . nay , it may well be sayd that averrhoes and alexander had very divers conceits and imaginations one from another , and very contrary to all other mens , seeing they had so diverse and contrary opinions imprinted either in their mind or in their imagination . howbeit for as much as there may be some , that will make a doubt of it ; let us examine them severally yet more advisedly . first , averrhoes will needs bear aristotle on hand , that aristotle is of that opinion . let us see how this furnise of his can agree with the propositions which aristotle hath left us . aristotle telleth us that the soule is knit to the body as the forme or shape to the matter ; that the soule hath three chiefe powers , namely , of life ▪ of sense , and of understanding ; and that the understanding part containeth in his power both the other two powers , as a five square containeth both a foresquare and a triangle . whereupon it followeth , that if any one of the three powers of the soule be joyned to the body as a forme to the matter ; all the three be joyned so to , as which are all in one soule as in their root . now averrhoes neither can nor will deny that the powers of growing and of perceiving by the sences are joyned after that manner to the body ; and therefore it followeth that the understanding power is so joyned also , and consequently that according to aristotle , as every body hath his forme , so every body hath his soule . the same aristotle findeth fault with the former philosophers for holding opinion that a soule might passe out of one man into another : because ( sayth he ) that every certain soule must needs be apportioned and appointed to some one certain body . now looke by what soule a man liveth , by the same soule doth he understand : for it is but one soule indewed with three divers abilities , as hee himselfe teacheth openly . one understanding or minde therefore , must ( according to aristotle ) worke but in one severall body , and not in many bodies . also according to aristotle , a man and a beast agree in this , that both of them have one sensitive power , and one selfesame imagination of things perceived by the sences , and that they differ in this , that man hath yet further a minde and reason above the beast , which thing the beast hath not . now if this understanding or minde be without the man ▪ as the sunne is without the chamber , that it shineth into and inlighteneth , then cannot he be called reasonable , or indowed with understanding , neither doth he consequently differ from a beast . for the difference must be in nature , and not in accident . and so should it insue that aristotles foresaid definition of a man is false , as if he should define a chamber by the shining of the sunne into it : or say that a dog differeth not from a man in kinde ; yea , and that beasts are capable of understanding , for as much as they have imagination ready aforehand to receive the influence thereof as well as we . but aristotle is always one in his defining both of beast and of man ; and averrhoes also holdeth himselfe to it , without doubting thereof at all . this conclusion therefore cannot in any wise be upheld by such grounds . again , if there be not in every severall man a severall minde , but onely one universall minde common to all men , which becommeth divers by the onely diversity of our imaginations : then in respect that we have sundry imaginations , we shall by sundry living wights ; and in respect that we have all but one minde , we shall be all but one man . for man is not man in respect of the sensitive power , but in respect of the reasonable part which is the minde . but aristotle granteth that we be not onely divers living wights , but also divers men . and therefore he must needs mean also , that wee have not onely divers imaginations , but also divers minds . now besides many other reasons that might be aleadged , yee might add this also , that otherwise aristotles moralls and his discourses concerning justice , freewill , the immortality of the soule , the happie blisse , the reward of the good , and the pains of the wicked , were utterly fruitlesse and to no purpose : for as our fancies or imaginations did come and goe , so would all those things come and goe likewise , and so should they have no continuance of themselves , but onely be as a shadow and vain phantasie . but let aristotle alone , ( for he hath wrong ) and let us come to the matter it selfe . the philosophers doe ordinarily make a double minde ; the one which they call possible or impossible , which is capable and of ●bility to understand things ; and this they liken to a smooth table ; the other they call working on workefull , which bringeth the ability into act , whereas notwithstanding they be not two mindes , but two severall abilities of onely one minde . now , as for this ability or possibility of understanding , we affirme it to be in the soule of every man . contrariwise , averrhoes affirmed onely one universall capable minde to be shed abroad every where throughout all men ; & that the same is diversly perfected and brought into act in every severall man , according to the diversity of the imaginations which the man conceiveth , even by the help or influence of the said universall workfull minde , which he sayth is also a substance severed , from man , and ( in respect of the understanding in possibility ) is as the sunne is to the sight of our eyes , and the understanding in possibility is to the imaginations as the sight is unto colours . now , i demand first of all , whether these uniuersall minds of his , bee substances created or uncreated . if they be created , where becommeth then his conclusion , that the world is without beginning , and without ending , seeing that he will have them to be continued everlastingly in all men that have been , are , or shall be ? if they bee uncreated , how can so excellent substances be made subject to our fond imaginations , to yield influence into them at their pleasures ? or rather how happeneth it that they correct them not ? how happeneth it that they leave them in such errors , yea even in the knowledge of themselves , seeing that by the erring of the imaginations , the very understanding and reason themselves must also needs be so often beguiled ? again , as concerning these substances , which extend into so many places ; are they bodies or spirits ? how can they be bodies , seeing they be in infinite places at one instant , and doe infinite things , yea , and flat contraries ? and if they be spirits , doth it not follow therupon , that they be wholy in all men & wholy in every man ; that is to say , that every man hath them wholy to himselfe ? and therefore that if they be deceived by the fantasie of any one man , they be consequently deceived in all men ? and whereof comes it then , that one man overcommeth his imaginations , and another man not ? or that one man resisteth them , and another suffereth himselfe to be carried away by them ? moreover , who can deny that a man willeth things , whereof he hath understanding ; and likewise that he willeth some things which he understandeth not : and that he understandeth some things which he willeth not ? and also that he willeth things even contrary to his appetites , and concludeth oftentimes contrary to his imaginations , as commeth to passe in dreams and in looking-glasses ; which thing the brute beasts doe not ? when a man willeth contrary to his appetites , willeth he not contrary to his sences , yea , and contrary to his imaginations too : for what els is fantasie or imagination , than the rebounding backe of the fences : and if this workfull understanding be the only worker in his possible understanding by meane of imagination ; how commeth it to passe that a man willeth contrary to his imagination : againe , when either in dreaming or in debating , reason concludeth cleane contrary to that which fancie or imagination offereth ; whereof commeth it that a man is contrary to himself● , or that the deede is contrary both to that which imprinted it , and to that wherein it is imprinted ? also what els is imagaination ( according to the opinion of averrhoes , ) than a certain operation annexed to the bodie , steaming up from the hart to the braine : and on the contrary part who can say nay , but that the will and vnderstanding are able to performe their operations without the instruments of the body , seeing that a man doth both will and debate things that are most repugnant to the body : yea and that ( as aristotle sayth ) those be not actions which passe into the outward man , but those which abide within & make perfect the inner man ▪ and who can make will and vnderstanding to be things depending upon imagination , seeing that both waking and sleeping and all manner of ways els , they dayly utter infinite iudgements and determinations against it : now , if we have nothing in us above imagination : then considering that we doe both will and understand , it must needes be that this power or abilitie to will and understand is shed into us from without . and if it but only one universally in all men ; then seeing that the actions thereof are executed without the imagination , without the sences , and without the instruments of the bodie , yea and against them : it followeth that it willeth and understandeth in us whatsoever it liketh and listeth ▪ even in despite of all impediments and lets of the bodie ; and that as it is but one , so it shall will but one selfesame thing , and likewise also understand but one selfesame thing in all men . for if ( as aristotle confesseth ) our imaginations make not our will and reason subject unto them ; much lesse doe they make the foresayd universall mind subject to them as averrhoes pretendeth . but now contrariwise we see therebe as many willes as men , yea even in one matter ; and that the understandings of men are not onely divers , but also contrarie . it followeth then that every particular person hath in that behalfe a particular substance , which willeth and understandeth , franke and free from all imaginations whensoever it listeth to retyre into it selfe ; and not that there is but one universall mind which willeth and understandeth all things in all men . besides this ; by the iudgement of aristotle as i sayd afore , this universall mind could not worke will and understanding inus : for to will and understand ( sayth he ) are operations that passe not into the matter nor into the outward thing , but abide stil in the worker , that is to say in the mind , as actions and perfections thereof . let us yet againe take of that which hath bin sayd afore . if the sayd universall only one working mind , have wrought from everlasting in the sayd universall only one capable mind , by the imaginations of men : then hath the knowledge of all things bin evermore imprinted in the sayd capable mind ; for it shall evermore have brought the abilitie into act : and therwithall , the working and perfection of the thing that is everlasting , shall have depended upon a thing that is temporall ; which is unpossible . and although averrhoes supposed not the world to be everlasting : yet notwithstanding the said capable minde which hath been set awotke so many hundred years , by so many imaginations of men , and in so many sundry nations , could not now meet with any new thing whereof it had not the knowledge afore . for this capable mind ( sayth averrhoes ) is a certain spirituall substance , which spreadeth it selfe forth into all men and into all ages , and the nature of such sort of substances is to be all in the whole , and all in every part thereof . for they be not tyed to any one place , but are wheresoever they worke , and their working is in respect of the whole , and not in respect of any one part , forasmuch as they be undividable . therefore it should follow by his opinion ( as i have sayd afore ) that the one universall capable minde is and worketh whole & unparted in every man . and if it be so , then is that being of it there , not in way of meer ability or possibility onely , but in way of operation and perfect inworking , as a wicked spirit is in a witch , in a pythonesse or in a possessed person : which spirit ( were he possessed of the man as he himselfe possesseth the man , ( after which manner averrhoes affirmeth us to possesse the understanding in possibility , by our imaginations ; ) would make the man capable of all that ever the spirit himselfe knoweth or is . whereupon it will follow , that this understanding in possibility , shall everlastingly in all men from their very birth , actually understand and know all things that all men understand , as well in the old as the young , and in the ignorant as the skilfull ; so as wee shall have no more need of sences ; nor of imagination to understand withall . to be short , although averrhoes , admitteth not the world to be without beginning : yet at leastwise he will not deny , but that [ by his reckoning ] they which come into the world at this day , should come far more skilfull then all their predecessors , and the children of them more skilfull then their fathers , and the offspring of those children more skilfull then those children themselves , and so forth on , because they should succeed in the knowledge continued throughout all ages . whereupon it will also insue , that all sciences shall be equall in all men that make profession of them . as for example , we will speak here , but of some one speciall science , as grammer and arithmetick , now if there be any diversity in the skill thereof , that diversity cannot come but of the diversity of the subject or ground wherein the skill is . now the ground of the skill is the capacity of the minde or understanding , ( which averrhoes supposeth to be but only one , common to all men ) and not the imagination , which is but a reflexion or rebounding backe of the sence . and so forasmuch as there is ( by his saying ) but one ground in all men ; it followeth that the knowledge or skill of this or that science must needes be equall and alike in all men : or els that if it be not equall , but doe vary , as we see it doth in divers degrees ; then the same varying or diversitie happeneth through the diversitie of the ground wherein the skill is , and consequently that there is one particular understanding or one peculiar mind in every man , and not one universall mind common to all men . also it is a generall rule , that the receiver of a thing hath not the thing afore he receive it . for ( as aristotle sayth ) that which is to receive a thing , must needes be first utterly voyde of the thing which it receiveth . now afore that our sence and imagination had any being at all , this universall comon mind had received and possessed all things aforehand ; and not only received them , but also kept them together . for as aristotle himselfe sayth , that manner of mind is the place of all under kinds and sortes of things , and thereto hath no lesse power than the imagination , to reteine whatsoever the sences receive . in vaine therefore should that universall mind understand by our imaginations , considering that it understandeth by it selfe : in vaine likewise should the imaginations imprint those things in it , which were imprinted in it so long afore : and in vaine is aristotles settingdowne of a workfull understanding , which should bring our understanding in abilitie , from possibilitie into action ; if the sayd onely one vniversall mind or understanding be perfect of it selfe from everlasting , as it followeth to be upon the opinion of averrhoes . neither is it to sayd , that although the conceivable underkinds of things have been imprinted everlastingly in the sayd universall mind ; yet notwithstanding there needed and imagination for the understanding of them , as there needeth now whensoever we will use the things that we have seene or learned afore . for by that reckoning , to learne all manner of sciences , we needed no more but to bethinke us by imagination , of the things that were already aforehand in the sayd only universall one mind , as we doe the things that have bene printed sometime in our memories , and are somewhat slipped out of our remembrance ; and so might we our selves learne all sciences without a teacher , because that in the sayd universall mind of ours , we should have all the skill that ever any man had attained to , in like manner as the person that hath once had the skill of arithmetick or cosmographie throughly settled in his mind , needeth no teacher to teach it him againe , but onely to overturn his owne imagination , and to search his memorie for the finding againe of that which he had layd up there . now we knowe that whosoever learneth nothing , knoweth nothig , and that ordinarily he which most studyeth , most learneth : and that all the tossing and turmoyling of a mans owne imagination that can be all his life long , will never make him to attaine of himselfe to so much as the very principles of the least science that is . by reason whereof it followeth , that we have not the skill of any science in us , untill we either be taught it or find it out by beating our wits about it : and that our imagination serveth not to revive the sciences in us , but to bring them into us , and to plant them in us , and forasmuch as all the sciences should be in all men from the beginning , if there were but one universall mind in all men , [ which is not so ] it followeth that there is in every particular person a particular and peculiar mind , and not any one universall mind common to all men . moreover , our mind attaineth after a sort to the understanding of it selfe : which thing it could not doe in very deede , if there were but one universall mind common to all men . for too understand it selfe , it must needes worke upon it selfe . but if we beleeve averrhoes , our mind shall but onely be wrought upon and receive into it from the imagination , as a window receiveth light from the sunne . againe , the capacity of the universall understanding in possibilitie , could not doe that . for it behoved it to have some other thing besides itselfe , to bring it selfe into action . and surely imagination could not helpe it , for it doth but offer up the sensible things unto it , and attaineth not so farre as to the things that are to be discerned by drift of reason . yet notwithstanding we understand that we understand , and we reason and iudge both of our imagination , and also of our reasoning and understanding itselfe . the thing then which doth so enter and pearce into itselfe , is another manner of power than an imagination , or that an universall understanding in possibilitie . what is to be sayd to this , that of one selfesame imagination , one selfesame person concludeth now after one sort , and by-and-by after in another sort ; and thereout of draweth both contrarie arguments and contrarie determinations : or that divers person by divers imaginations doe close together in one will and one minde ? is it possible that this should proceed of an everlasting substance in one selfe same person , seeing that everlastingnesse is not subject to any change of time or place ? or that it should proceed of any one selfesame substance in many men , seeing that the imaginations of them be so divers one from another ? at least wise if the said substance work not but by such instruments ? as touching the opinion of alexander of aphrodise , who upholdeth a certain universall working mind that imprinteth things in the understanding in possibility , that is to say , in every mans severall capacity , and bringeth it forth into action : the most part of the reasons alleaged afore against averrhoes , will also serve against him . howbeit for as much as by this workfull minde , he seemeth to mean god himselfe , there is thus much more ro be added unto it . that god who is altogether good , and altogether wise , would not imprint in our minde the fond and wicked conceits which we finde there , nor leave so great ignorance and darknesse as we feele there , but would in all men overcome the infection which the body bringeth : and although he inspired not all men alike with his gracious gifts , according to the diversity of their capacities after the manner of a planed table , yet would he not at leastwise print the world with so many false portratures and trains , as every one of us may perceive to be in our selves . again , were there any such inspiration or influence , it should be either continuall or but by times . if continuall or everlasting , wee should without labour and without cunning understand all that ever our imagination offereth unto us . and if it be but at times , then should it not lie in us to list or to understand any thing at all , though we would never so fain . for contrariwise , wee have much adoe to understand some things , so as wee must be fain to win them from our ignorance by piecemeale , and there be some other things , which we understand by and by as soon as they be put unto us , and when we list our selves , there is then in us a power of understanding , though very feeble ; but yet never the later obedient to our will : which thing cannot be fathered upon god . also if there be but onely one minde working in all men , there shall be but one selfesame understanding in all men , i meane naturally , notwithstanding that it differ in degrees . for into what place soever the sunne doth shead his beams , he doth both inlighten it and heat it , howbeit diversly according to the nature and condition of the places and things that receive him , some more , and some lesse , some brighter , and some dimlyer . but howsoever the case stand , his light yieldeth no darknesse , nor his heat any cold . so then if the diversities of mens imaginations do cause diversities of effects in the inspiration or influence that floweth into the capacitie of our understanding ; surely it must needes be after this manner , namely that one man shall understand one selfesame thing more , and another man lesse ; but not in that any man shall take untruth for truth , unright for right , or one thing for another . now we see unto how many errors wee be subject , i mean not in such things as this namely , that one man seeth better a far off , and another better at hand ; but that one man seeth white and another seeth black ( which are things contrary ) in one selfesame ground and at one selfesame time . it followeth therefore that divers and sundrie mindes doe worke in divers persons , and not one selfesame minde in all persons . by force of which reasons and of such others , i say that every man shall finde in himselfe and of himselfe , that every man hath a particular soule by himselfe , that is to say , a spirituall substance united to his body , which in respect of giving life to the body is as the forme thereof , and in respect of giving reason , is as the guide of our actions : that in every man there is a certain sunbeam of reason , whereby they conceive things and debate upon them ; wherethrough it commeth to passe , that often times they agree both in the reason it selfe which is one , and in the manifest grounds thereof ▪ and in whatsoever dependeth evidently upon the same : that every man hath also a peculiar body by himselfe , and likewise peculiar complexion , humours , imaginations , education , custome and trade of life : whereof it commeth that every man takes a diverse way , yea , and that one selfesame person swarveth diversly from the unity of reason whereof the path is but one , and the ways to stray from it are infinite : that this sunbeam of reason which shineth and sheadeth it selfe from our minde , is properly that understanding which is termed , the understanding in ability or possibility , which is increased and augmented by all the things which it seeth , heareth , or lighteth upon , like fire , which gathereth increase of strength by the abundance of the fewell that is put upon it , and becommeth after a sort infinite by spreading it selfe abroad : also it is the same which otherwise we call the memory of understanding , or mindefull memory , and it is nothing else but an abundance of reason , and as it were a hoorder up of the continuall influence of the mind : that the mind from whence this floweth as from his spring , is properly that which they the sayd averrhoes and alexander do terme the working or workfull mind , which is a certain power or force that can skill to extend reason from one thing to another , and to proceede from things sensible to things unsensible , from things movable to things unmovable , from bodily to spirituall , from effects to causes , and from beginnings to ends by the meane cause . this mind is in respect of reason , as cunning is in respect of an instrument or toole ; and reason , as in respect of imagination and of the things that are sensible , is as an instrument or toole in respect of the matter or stuffe that it workes upon : or to speake more fitly , this mind is unto reason , as the mover of a thing is to the thing that is movable , and reason is to her objects , as the movable thing is to the thing whereunto it is moved . for to reason or debate , is nothing els but to proceed from a thing that is understoode , to a thing that is not understoode , of purpose to understand it : and the understanding thereof is a resting that inseweth upon it , as a staying or resting after moving : that both of them as well the one as the other , are but onely one selfesame substance , & like as a man , both when he moveth , and when he resteth is all one and the same man , or as the power that moveth the sinews is one selfesame still , both when it stirreth them , and when it holdeth them still , so the reasonable or understanding soule that is in every man , is but onely one selfesame substance bodilesse and immortall , executing his powers partly of it selfe , and partly by our bodies . and seeing that averrhoes and alexander , make so great estimation and account of the effects which are wrought in us , that they be inforced to attribute them to some uncorruptible and everlasting minde ; let us take of them , that in very truth the thing which worketh so great wonders in the body , can be neither sence , nor body , nor imagination , but a divine , uncorruptible and immortall minde , as they themselves say . but let us learn the thing of more then them , which all wise men teach us , and which every of us can learne of himselfe ; namely that this understanding or minde is not one universall thing as the sunne is that shineth into all the windows of a citie , but rather , a particular substance in every severall man , as a light to lead him in the darknesse of this life ; for surely it was no more difficultie to the everlasting god , to create many sundry soules , that every man might have one severally alone by himselfe , than to have created but onely one soule for all men together . but it was far more for his glory , to be known , praised , and exalted of many soules ▪ yea and more for our welfare to praise , exalt , and know him , yea , and to live of our selves both in this life , and in the life to come : then if any other universall spirit , soule or minde whatsoever , should have lived and understood either in us or after us . now then for this matter let us conclude , both by reason and by antiquity , and by the knowledge that every of us hath of himselfe ; that the soule and the body be things divers : that the soule is a spirit and not a body : that this spirit hath in man three abilities or powers , whereof two be exercised by the body , and the third worketh of it selfe without the body : that these three abilities are in the one onely soule as in their root : whereof two doe cease whensoever the body faileth them , and yet notwithstanding the soule abideth whole without a batement of any of her powers , as a craftsman continueth a craftsman though he want tools to work withall : and finally , that this soule is a substance that continueth of it selfe , and is unmateriall and spirituall , over the which neither death nor corruption can naturally have any power . and for a conclusion of all that ever i have treated of hitherto in this book , let us maintain , that there is but onely one god , who by his own goodnesse and wisdome is the creator and governour of the world & of all that is therein : that in the world he created man after his own image as in respect of minde , and after the image of his other creatures as in respect of life , sense , and moving , mortall so far forth as he holdeth the likenesse of a creaturn , and immortall so far forth as hee beareth the image of the creator : that is to wit , in his soule : that he which goeth out of himselfe to see the world , doth forthwith see that there is a god , for his works declare him every where : that hee which will yet still doubt thereof , needeth but to enter into himselfe , and he shall meet him there , for he shall finde there a power which he seeth not : that he which believeth there is one god , believeth himselfe to be immortall ; for such consideration could not light into a mortall nature : and that he which believeth himself to be immortal , believeth that there is a god , for without the unutterable power of the one god , the mortall and immortall could never joyne together : that he which seeth the order of the world , the proportion of man , and the harmonie that is in either of them compounded of so many contraries , cannot doubt that there is a providence for the nature which hath furnished them therewith ▪ cannot be unfurnished therof it selfe ; but as it once had a care of them , so can it not shake off the same care from them . thus have we three articles which follow interchangeably one another . insomuch that he which proveth any one of them , doth prove them all three , notwithstanding that i have treated of every of them severally by it selfe . now let us pray the everlasting god , that we may glorifie him in his works in this world , and he voutsafe of his mercie to glorifie us one day in the world to come . ( *⁎* ) amen . notes, typically marginal, from the original text notes for div a e- a igniculi scintillantes . onuphr. de anima . b {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . homer . odys . . c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} gen. . notes for div a e- man is both soul and body . in man are three abilities of soule . the body and the soul be not one self-same thing . that the soul is a substance . bodilesse . vnmateriall . the soul hath being of it self . plutarch in his treatise why god deferreth the punishment of the wicked . vncorruptible what is death ▪ clevi . lib. . three lives in man . objections . notes for div a e- the opinion of the men of old time . the belief of the patriarks , &c. the wise men of egypt . hermes in his poemander , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hermes in his poemander , cap. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hermes in his esculapius . aenaeas gaz. concerning the immortality of the soule . chaldeans . the greeks . pherecydes . assyrium vulgo nascetur amonium . phocylides . sybill . pindar in the second song of his olympiads . homer in the funerals of his iliads . pythagor●s . heraclitus as he is reported by philo. epicharmus as he is reported by clement of alexandria . thales , anaxagoras , diogenes and zeno . epicurus . lucretius . socrates , plato and xenophon . plato in his timaeus . plato in his timaeus , and in his third booke of a commonweal . plato in his phoedon , in his matter of state , in his alcibiades , and in the tenth book of his commonweal . plato in his fifth book of laws . aristotl● in his second book of living things . aristotle in the third book of the soule . aristotle in his . book of moralls . michael of ephesus upon aristotles moralls . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in his second book of the soule . in the last book of the parts of beasts . in the tenth of his supernaturalls . in his first book of matters of state . the opinion of the latine writers . cicero in his first book of his tusculane questions , and in his book of comfort . cicero in his second book of the nature of the gods ▪ and in his first book of laws . in scipio's dreame . ovid in his first book of metamorphosis . seneca writing to gallio and to lucillus . seneca concerning the lady martiaes son , and the shortnesse of this life . in his questions and in his book of comfort phavorinus . the common opinion of all nations . porphyrius , in his book of abstinence , which with their own hands made the fire to burn their bodies in : and saw alive the kindled flame that should consume their skin . gebeleizie , that is to say , register or giver of ease and rest . herocles in his . chap. plutarke in his treatise of the slow punishing of the wicked . the opinion of the later philosophers . epictetus . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . simplicius . plotinus . plotin. lib. . aenead . concerning the being of the soule , & lib. . cap. . & lib. . cap. , , , , ▪ . lib. . cap. . and the seventh book throughout . plotinus in his booke of the sences , and of memory . en. . lib. . and in his booke of doubts concerning the soul , cap. , alexander of aphrodise in his books of the soul . in his second book of problemes . galen in his book of the manners of the soul . in his book of the doctrine of hippocrates and plato . in his book of conception . the universall consent . in the alcoran , azo . . and . it appeareth by the stories of the east & west indies . against averrhoes . let the reader bear these terms & their significations in mind , for all the discourse here ensuing . averrhoes upon aristotles third book of the soul . aristotle in his second book of the soul . aristotle in his first book of the soul . aristotle in his tenth book of supernaturals aristotle in his third book of the soule . against alexander of aphrodise . a vindication of the reasonableness of christianity, &c. from mr. edwards's reflections locke, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a vindication of the reasonableness of christianity, &c. from mr. edwards's reflections locke, john, - . [ ], , [ ] p. printed for awnsham and john churchil, london : . advertisement on p. [ ]-[ ] at end. appears in his the reasonableness of christianity. london, . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - kirk davis sampled and proofread - kirk davis text and markup reviewed and edited - pfs batch review (qc) and xml conversion a vindication of the reasonableness of christianity , &c. a vindication of the reasonableness of christianity , &c. from mr. edwards's reflections . london : printed for awnsham and iohn churchil , at the black swan in pater-noster-row . . a vindication of the reasonableness of christianity , &c. my book had not been long out , before it fell under the correction of the author of a treatise , entituled , some thoughts concerning the several causes and occasions of atheism , especially in the present age. no contemptible adversary i 'le assure you ; since , as it seems , he has got the faculty to heigthen every thing that displeases him into the capital crime of atheism ; and breaths against those who come in his way a pestilential air , whereby every the least distemper is turned into the plague , and becomes mortal . for whoever does not just say after mr. ed's . cannot 't is evident escape being an atheist , or a promoter of atheism . i cannot but approve of any ones zeal to guard and secure that great and fundamental article of all religion and morality , that there is a god : but atheism being a crime , which for its madness as well as guilt , ought to shut a man out of all sober and civil society , should be very warily charged on any one by deductions and consequences which he himself does not own , or at least do not manifestly and unavoidably flow from what he asserts . this caution , charity , i think , obliges us to : and our author would possibly think himself hardly dealt with , if , for neglecting some of those rules he himself gives , p. . & . against atheism , he should be pronounced a promoter of it : as rational a charge , i imagine , as some of those he makes ; and as fitly put together , as the treatise of the reasonableness of christianity , &c. brought in among the causes of atheism . however i shall not much complain of him , since he joyns me , p. . with no worse company than two eminently pious and learned * prelates of our church , whom he makes favourers of the same conceit , as he calls it . but what has that conceit to do with atheism ? very much . that conceit is of kin to socinianism , and socinianism to atheism . let us hear mr. ed's . himself . he says , p. . i am all over socinianized : and therefore my book fit to be placed among the causes of atheism . for in the . and following pages , he endeavours to shew , that a socinian is an atheist , or lest that should seem harsh , one that favours the cause of atheism , p. . for so he has been pleased to mollifie , now it is published as a treatise , what was much more harsh , and much more confident in it , when it was preached as a sermon . in this abatement he seems a little to comply with his own advice against his fourth cause of atheism ; which we have in these words , pag. . wherefore that we may effectually prevent this folly in our selves , let us banish presumption , confidence , and self-conceit ; let us extirpate all pride and arrogance : let us not list our selves in the number of caprioious opiniators . i shall leave the socinians themselves to answer his charge against them , and shall examine his proof of my being a socinian . it stands thus , pag. . when he [ the author of the reasonableness of christianity , &c. ] proceeds to mention the advantages and benefits of christ's coming into the world , and appearing in the flesh , he hath not one syllable of his satisfying for us , or by his death purchasing life or salvation , or any thing that sounds like it . this and several other things shew that he is all over socinianized . which in effect is , that because i have not set down all that this author perhaps would have done , therefore i am a socinian . but what if i should say , i set down as much as my argument required , and yet am no socinian ? would he from my silence and omission give me the lye , and say , i am one ? surmizes that may be over-turned by a single denial , are poor arguments , and such as some men would be ashamed of : at least , if they are to be permitted to men of this gentleman's skill and zeal , who knows how to make a good use of conjectures , suspicions , and uncharitable censures in the cause of god ; yet even there too ( if the cause of god can need such arts ) they require a good memory to keep them from recoiling upon the author . he might have taken notice of these words in my book , pag. . from this estate of death jesus christ restores all mankind to life . and a little lower , the life which jesus christ restores to all men. and p. . he that hath incurred death for his own transgression , cannot lay down his life for another , as our saviour professes he did . this methinks sounds something : like christ's purchasing life for us by his death . but this reverend gentleman has an answer ready ; it was not in the place he would have had it in : it was not where i mention the advantages and benefits of christ's coming . and therefore , i not having one syllable of christ's purchasing life and salvation for us by his death , or any thing that sounds like it ; this , and several other things that might be offered , shew that i am all over socinianized . a very clear and ingenuous proof , and let him enjoy it . but what will become of me , that i have not mentioned satisfaction ! possibly this reverend gentleman would have had charity enough for a known writer of the brotherhood , to have found it by an inuendo in those words above quoted , of laying down his life for another . but every thing is to be strained here the other way . for the author of the reasonableness of christianity , &c. is of necessity to be represented as a socinian ; or else his book may be read , and the truths in it , which mr. ed's . likes not , be received , and people put upon examining . thus one , as full of happy conjectures and suspicions as this gentleman , might be apt to argue . but what if the author designed his treatise , as the title shews , chiefly for those who were not yet throughly or firmly christians ; proposing to work on those who either wholly disbelieved or doubted of the truth of the christian religion ? would any one blame his prudence , if he mentioned only those advantages which all christians are agreed in ? might he not remember and observe that command of the apostle , rom. . . him that is weak in the faith receive ye , but not to doubtful disputations , without being a socinian ? did he amiss , that he offered to the belief of those who stood off , that , and only that which our saviour and his apostles preached for the reducing the unconverted world ? and would any one think he in earnest went about to perswade men to be christians , who should use that as an argument to recommend the gospel , which he has observed men to lay hold on as an objection against it ? to urge such points of controversie as necessary articles of faith , when we see our saviour and the apostles in their preaching urged them not as necessary to be believed , to make men christians , is ( by our own authority ) to add prejudices to prejudices , and to block up our own way to those men whom we would have access to , and prevail upon . but some men had rather you should write booty , and cross your own design of removing mens prejudices to christianity , than leave out one tittle of what they put into their systems . to such i say ; convince but men of the mission of jesus christ ; make them but see the truth , simplicity , and reasonableness of what he himself taught , and required to be believed by his followers ; and you need not doubt , but , being once fully perswaded of his doctrine , and the advantages which all christians agree are received by him , such converts will not lay by the scriptures ; but by a constant reading and study of them , get all the light they can from this divine revelation ; and nourish themselves up in the words of faith , and of good doctrin , as st. paul speaks to timothy . but some men will not bear it , that any one should speak of religion , but according to the model that they themselves have made of it . nay , though he proposes it upon the very terms , and in the very words which our saviour and his apostles preached it in , yet he shall not escape censures , and the severest insinuations . to deviate in the least , or to omit any thing contained in their articles , is heresie under the most invidious names in fashion , and 't is well if he escapes being a down-right atheist . whether this be the way for teachers to make themselves hearkened to , as men in earnest in religion , and really concerned for the salvation of mens souls , i leave them to consider . what success it has had towards perswading men of the truth of christianity , their own complaints of the prevalency of atheism on the one hand , and the number of deists on the other , sufficiently shew . another thing laid to my charge , p. . & . is my forgetting , or rather wilful omitting some plain and obvious passages , and some famous testimonies in the evangelists ; namely , mat. . . go teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . and iohn . . in the beginning was the word , and the word was with god , and the word was god. and verse . and the word was made flesh. mine it seems in this book , are all sins of omission . and yet when it came out , the buz , and flutter , and noise which was made , and the reports which were raised , would have perswaded the world that it subverted all morality , and was designed against the christian religion . i must confess discourses of this kind , which i met with spread up and down , at first amazed me ; knowing the sincerity of those thoughts which perswaded me to publish it , ( not without some hope of doing some service to decaying piety , and mistaken and slandered christianity . ) i satisfied my self against those heats with this assurance , that if there was any thing in my book , against what any one called religion , it was not against the religion contained in the gospel . and for that i appeal to all mankind . but to return to mr. ed's in particular , i must take leave to tell him , that if omitting plain and obvious passages , and famous testimonies in the evangelists , be a fault in me , i wonder why he , among so many of this kind that i am guilty of , mentions so few . for i must acknowledge i have omitted more , nay , many more , that are plain and obvious passages , and famous testimonies in the evangelists , than those he takes notice of . but if i have left out none of those passages or testimonies which contain what our saviour and his apostles preached , and required assent to , to make men believers , i shall think my omissions ( let them be what they will ) no faults in the present case . what ever doctrines mr. edwards would have to be believed , if they are such as our saviour and his apostles required to be believed to make a man a christian , he will be sure to find them in those preachings and famous testimonies of our saviour and his apostles that i have quoted . and if they are not there , he may rest satisfied , that they were not proposed by our saviour and his apostles , as necessary to be believed , to make men christ's disciples . if the omission of other texts in the evangelists ( which are all true also , and no one of them to be disbelieved ) be a fault , it might have been expected that mr. edwards should have accused me for leaving out mat. . . to . and mat. . . . . . for these are plain and obvious passages , and famous testimonies in the evangelists ; and such whereon these articles of the apostles creed , viz. born of the virgin mary , suffered under pontius pilate , was crucified , dead , and buried , are founded . these being articles of the apostles creed , are look'd upon as fundamental doctrines : and one would wonder why mr. edwards so quietly passes by their omission ; did it not appear that he was so intent on fixing his imputation of socinianism upon me , that rather than miss that , he was content to drop the other articles of his creed . for i must observe to him , that if he had blamed me for the omission of the places last quoted out of st. matthew ( as he had as much reason as for any other ) it would planily have appeared how idle and ill-grounded his charging socinianism on me was . but at any rate he was to give the book an ill name . not because it was socinian . for he has no more reason to charge it with socinianism for the omissions he mentions , than the apostles creed . 't is therefore well for the compilers of that creed , that they lived not in mr. edwards's days : for he would no doubt have found them all over socinianized , for omitting the texts he quotes , and the doctrines he collects out of ioh. . & ioh. . p. , . socinianism then is not the fault of the book , whatever else it be . for i repeat it again , there is not one word of socinianism in it . i that am not so good at conjectures as mr. edwards , shall leave it to him to say ; or to those who can bear the plainness and simplicity of the gospel , to guess , what its fault is . some men are shrewd guessers , and others would be thought to be so : but he must be carried far by his forward inclination , who does not take notice , that the world is apt to think him a diviner , for any thing rather than for the sake of truth , who sets up his own suspicions against the direct evidence of things ; and pretends to know other mens thoughts and reasons better than they themselves . i had said , that the epistles being writ to those who were already believers , could not be supposed to be writ to them to teach them fundamentals , without which they could not be believers . and the reason i gave why i had not gone through the writings in the epistles , to collect the fundamental articles of faith , as i had through the preachings of our saviour and his apostles , was , because those fundamental articles were in those epistles promiscuously , and without distinction , mixed with other truths . and therefore we shall find and discern those great and necessary points best in the preachings , of our saviour and the apostles , to those who were yet ignorant of the faith , and unconverted . this , as far as i know my own thoughts , was the reason why i did ( as mr. edwards complains , p. . ) not proceed to the epistles , and not give an account of them , as i had done of the gospels and acts. this i imagined i had in the close of my book so fully and clearly expressed , particularly p. . that i supposed no body , how willing soever , could have mistaken me . but this gentleman is so much better acquainted with me than i am with my self ; sees so deeply into my heart , and knows so perfectly every thing that passes there ; that he with assurance tells the world , p. . that i purposely omitted the epistolary writings of the apostles , because they are fraught with other fundamental doctrines beside that one which i mention . and then he goes on to enumerate those fundamental articles , p. , . viz. the corruption and degeneracy of humane nature , with the true original of it ( the defection of our first parents ) the propagation of sin and mortality , our restoration and reconciliation by christ's blood , the eminency and excellency of his priesthood , the efficacy of his death , the full satisfaction made thereby to divine iustice , and his being made an all sufficient sacrifice for sin. christ's righteousness , our iustification by it , election , adoption , sanctification , saving faith , the nature of the gospel , the new covenant , the riches of god's mercy in the way of salvation by iesus christ , the certainty of the resurrection of humane bodies , and of the future glory . give me leave now to ask you seriously whether these , which you have here set down under the title of fundamental doctrines , are such ( when reduced to propositions ) that every one of them is required to be believed to make a man a christian , and such , as without the actual belief thereof , he cannot be saved . if they are not so every one of them , you may call them fundamental doctrines as much as you please , they are not of those doctrines of faith i was speaking of , which are only such as are required to be actually believed to make a man a christian. if you say , some of them are such necessary points of faith , and others not , you by this specious list of well-sounding , but unexplained terms arbitrarily collected , only make good what i have said , viz. that the necessary articles of faith are in the epistles promiscuously delivered with other truths , and therefore they cannot be distinguished but by some other mark than being barely found in the epistles . if you say , that they are all of them necessary articles of faith , i shall then desire you to reduce them to so many plain doctrines , and then prove them to be every one of them required to be believed by every christian man to make him a member of the christian church . for to begin with the first , 't is not enough to tell us , as you do , that the corruption and degeneracy of humane nature , with the true original of it , ( the defection of our first parents ) the propagation of sin and mortality , is one of the great heads of christian divinity . but you are to tell us what are the propositions we are required to believe concerning this matter : for nothing can be an article of faith , but some proposition ; and then it will remain to be proved , that these articles are necessary to be believed to salvation . the apostles creed was taken , in the first ages of the church , to contain all things necessary to salvation ; i mean , necessary to be believed : but you have now better thought on it , and are pleased to enlarge it , and we , no doubt , are bound to submit to your orthodoxy . the list of materials for his creed ( for the articles are not yet formed ) mr. ed's . closes , p. . with these words : these are the matters of faith contained in the epistles , and they are essential and integral parts of the gospel it self . what , just these ? neither more nor less ? if you are sure of it , pray let us have them speedily , for the reconciling of differences in the christian church , which has been so cruelly torn about the articles of the christian faith , to the great reproach of christian charity , and scandal of our true religion . mr. ed's . having thus , with two learned terms of essential and integral parts , sufficiently proved the matter in question , viz. that all those , he has set down , are articles of faith necessary to be believed to make a man a christian , he grows warm at my omission of them . this i cannot complain of as unnatural : the spirit of creed-making always arising from an heat of zeal for our own opinions , and warm endeavours , by all ways possible to decry and bear down those who differ in a tittle from us . what then could i expect more gentle and candid , than what mr. ed's . has subjoyned in these words ? and therefore it is no wonder , that our author , being sensible of this ( viz. that the points he has named were essential and integral parts of the gospel ) would not vouchsafe to give us an abstract of those inspired writings [ the epistles ] but passes them by with some contempt . sir , when your angry fit is over , and the abatement of your passion has given way to the return of your sincerity , i shall beg you to read this passage in pag. of my book . these holy writers ( viz. the pen-men of the scriptures ) inspired from above , writ nothing but truth , and in most places very weighty truths to us now , for the expounding , clearing , and confirming of the christian doctrine ; and establishing those in it who had embraced it . and again , pag. . the other parts of divine revelation are objects of faith , and are so to be received . they are truths , of which none that is once known to be such , i. e. revealed , may or ought to be disbelieved . and if this does not satisfie you that i have as high a veneration for the epistles , as you or any one can have , i require you to publish to the world those passages which shew my contempt of them . in the mean time i shall desire my reader to examine what i have writ concerning the epistles , which is all contained between p. and of my book ; and then to judge , whether i have made bold with the epistles in what i have said of them , or this gentleman made bold with truth in what he has writ of me . humane frailty will not , i see , easily quit its hold ; what it loses in one part , it will be ready to regain in another ; and not be hindred from taking reprizals , even on the most priviledged sort of men. mr. ed's . who is entrenched in orthodoxy , and so is as safe in matters of faith almost as infallibility it self , is yet as apt to err as others in matter of fact. but he has not yet done with me about the epistles : all his fine draught of my slighting that part of the scripture will be lost , unless the last strokes compleat it into socinianism . in his following words you have the conclusion of the whole matter . his words are these . and more especially , if i may conjecture , ( by all means , sir ; conjecturing is your proper talent ; you have hitherto done nothing else ; and i will say that for you , you have a lucky hand at it . ) he doth this , ( i. e. pass by the epistles with contempt ) because he knew that there are so many and frequent , and those so illustrious and eminent attestations to the doctrine of the ever to be adored trinity , in these epistles . truly , sir , if you will permit me to know what i know , as well as you do allow your self to conjecture what you please , you are out for this once . the reason why i went not through the epistles , as i did the gospels and the acts , was that very reason i printed , and that will be found so sufficient a one to all considerate readers , that i believe they will think you need not strain your conjectures for another . and if you think it be so easie to distinguish fundamentals from not fundamentals in the epistles , i desire you to try your skill again , in giving the world a perfect collection of propositions out of the epistles , that contain all that is required , and no more than what is absolutely required to be believed by all christians , without which faith they cannot be of christ's church . for i tell you , notwithstanding the shew you have made , you have not yet done it , nor will you affirm that you have . his next page , viz. . is made up of the same , which he calls , not uncharitable conjectures . i expound , he says , iohn . . &c. after the antitrinitarian mode : and i make christ and adam to be sons of god , in the same sense , and by their birth , as the racovians generally do . i know not but it may be true , that the antitrinitarians and racovians understand those places as i do : but 't is more than i know that they do so . i took not my sense of those texts from those writers , but from the scripture it self , giving light to it 's own meaning , by one place compared with another : what in this way appears to me its true meaning , i shall not decline , because i am told , that it is so understood by the racovians , whom i never yet read ; nor embrace the contrary , though the generality of divines i more converse with , should declare for it . if the sense wherein i understand those texts be a mistake , i shall be beholding to you if you will set me right . but they are not popular authorities , or frightful names , whereby i judge of truth or falshood . you will now no doubt applaud your conjectures ; the point is gained , and i am openly a socinian , since i will not disown that i think the son of god was a phrase that among the iews in our saviour's time was used for the messiah , though the socinians understand it in the same sense ; and therefore i must certainly be of their perswasion in every thing else . i admire the acuteness , force , and fairness of your reasoning , and so i leave you to triumph in your conjectures . only i must desire you to take notice , that that ornament of our church , and every way eminent prelate , the late arch-bishop of canterbury , understood that phrase in the same sense that i do , without being a socinian . you may read what he says concerning nathanael , in his first serm. of sincerity , published this year . his words are these , p. . and being satisfied that he [ our saviour ] was the messiah , he presently owned him for such , calling him the son of god , and the king of israel . though this gentleman know my thoughts as perfectly as if he had for several years past lain in my bosom , yet he is mightily at a loss about my person : as if it at all concerned the truth contained in my book , what hand it came from . however the gentleman is mightily perplexed about the author . why , sir ? what if it were writ by a scribler of bartholomew fair drolls , with all that flourish of declamatory rhetorick , and all that smartness of wit and jest about capt. tom , vnitarins , vnits , and cyphers , &c. which are to be found between and pages of a book that came out during the merry time of rope-dancing , and puppet-plays ? what is truth , would , i hope , nevertheless be truth in it , however odly sprused up by such an author : though perhaps 't is likely some would be apt to say , such merriment became not the gravity of my subject , and that i writ not in the stile of a graduate in divinity . i confess , ( as mr. ed's . rightly says ) my fault lyes on the other side , in a want of vivacity and elevation : and i cannot wonder that one of his character and palate , should find out and complain of my flatness , which has so over-charged my book with plain and direct texts of scripture in a matter capable of no other proofs . but yet i must acknowledge his excess of civility to me ; he shews me more kindness than i could expect or wish , since he prefers what i say to him my self , to what is offered to him from the word of god ; and makes me this complement , that i begin to mend , about the close ; i. e. when i leave off quoting of scripture : and the dull work was done , of going through the history of the evangelists and acts , which he computes , p. . to take up three quarters of my book . does not all this deserve at least that i should in return take some care of his credit ? which i know not how better to do , than by entreating him , that when he takes next in hand such a subject as this is , wherein the salvation of souls is concerned , he would treat it a little more seriously , and with a little more candor ; left men should find in his writings another cause of atheism , which in this treatise he has not thought fit , to mention . ostentation of wit in general he has made a cause of atheism p. . but the world will tell him , that frothy light discourses concerning the serious matters of religion ; and ostentation of triflng and misbecoming wit in those who come as ambassadors from god , under the title of successors of the apostles , in the great commission of the gospel , is none of the least causes of atheism . some men have so peculiar a way of arguing , that one may see it influences them in the repeating another man's reasoning , and seldom fails to make it their own . in the next paragraph ▪ i find these words : what makes him contend for one single article , with the exclusion of all the rest ? he pretends it is this , that all men ought to understand their religion . this , i confess , is a reasoning i did not think of ; nor would it hardly , i fear , have been used but by one , who had first took up his opinion from the recommendation of fashion or interest , and then sought topicks to make it good . perhaps the deference due to your character excused you from the trouble of quoting the page where i pretend , as you say ; and it is so little like my way of reasoning , that i shall not look for it in a book where i remember nothing of it , and where , without your direction , i fear the reader will scarce find it . though i have not that vivacity of thought , that elevation of mind , which mr. ed's . demands , yet common sense would have kept me from contending that there is but one article , because all men ought to understand their religion . numbers of propositions may be harder to be remembred , but 't is the abstruseness of the notions , or obscurity , inconsistency , or doubtfulness of the terms or expressions that makes them hard to be understood : and one single proposition may more perplex the understanding than twenty other . but where did you find i contended for one single article , so as to exclude all the rest ? you might have remembred , that i say , p. . that the article of the one only true god , was also necessary to be believed . this might have satisfied you , that i did not so contend for one article of faith , as to be at defiance with more than one . however you insist on the word one with great vigour ▪ from p. . to . and you did well , you had else lost all the force of that killing stroke , reserved for the close , in that sharp jest of vnitarians , and a clinch or two more of great moment . having found by a careful perusal of the preachings of our saviour and his apostles , that the religion they proposed , consisted in that short , plain , easie , and intelligible summary which i set down , p. . in these words : believing jesus to be the saviour promised , and taking him now raised from the dead , and constituted the lord and judge of men , to be their king and ruler . i could not forbear magnifying the wisdom and goodness of god ( which infinitely exceeds the thoughts of ignorant , vain , and narrow-minded man ) in these following words . the all-merciful god seems herein to have consulted the poor of this world , and the bulk of mankind : these are articles that the labouring and illiterate man may comprehend . having thus plainly mentioned more than one article , i might have taken it amiss , that mr. ed's . should be at so much pains as he is , to blame me for contending for one article ; because i thought more than one could not be understood ; had he not had many fine things to say in his declamation upon one article , which affords him so much matter , that less than seven pages could not hold it . only here and there , as men of oratory often do , he mistakes the business , as p. . where he says , i urge , that there must be nothing in christianity , that is not plain and exactly levelled to all mens mother wit. i desire to know where i said so , or that the very manner of every thing in christianity must be clear and intelligible , every thing must be presently comprehended by the weakest noddle , or else it 's no part of religion , especially of christianity ; as he has it , p. . i am sure it is not in pag. . . . of my book : these , therefore to convince him that i am of another opinion , i shall desire some body to read to mr. edwards : for he himself reads my book with such spectacles , as make him find meanings and words in it , neither of which i put there . he should have remembred , that i speak not of all the doctrines of christianity , nor all that is published to the world in it ; but of those truths only , which are absolutely required to be believed to make any one a christian. and these i find are so plain and easie , that i see no reason why every body , with me , should not magnifie the goodness and condescension of the almighty ; who having out of his free grace proposed a new law of faith to sinful and lost man , hath by that law required no harder terms , nothing as absolutely necessary to be believed , but what is suited to vulgar capacities , and the comprehension of illiterate men. you are a little out again , p. . where you ironically say , as if it were my sense , let us have but one article , though it be with defiance to all the rest . jesting apart , sir. this is a serious truth , that what our saviour and his apostles preached , and admitted men into the church for believing , is all that is absolutely required to make a man a christian. but this is without any defiance of all the rest , taught in the word of god. this excludes not the belief of any one of those many other truths contained in the scriptures of the old and new testaments , which it is the duty of every christian to study , and thereby build himself up on our most holy faith ; receiving with stedfast belief , and ready obedience all those things which the spirit of truth hath therein revealed . but that all the rest of the inspired writings , or , if you please , articles , are of equal necessity to be believed to make a man a christian , with what was preached by our saviour and his apostles ; that i deny . a man , as i have shewn , may be a christian and a believer without actually believing them ; because those whom our saviour and his apostles , by their preaching and discourses , converted to the faith , were made christians and believers barely upon the receiving what they preached to them . i hope it is no derogation to the christian religion , to say , that the fundamentals of it , i. e. all that is necessary to be believed in it by all men , is easie to be understood by all men. this i thought my self authorized to say by the very easie , and very intelligible articles insisted on by our saviour and his apostles , which contain nothing but what could be understood by the bulk of mankind ; a term which , i know not why , mr. ed's . p. . is offended at , and thereupon is , after his fashion , sharp upon me about captain tom and his myrmidons , for whom he tells me i am going to make a religion . the making of religions and creeds i leave to others . i only set down the christian religion , as i find our saviour and his apostles preached it , and preached it to , and left it for the ignorant and unlearned multitude . for i hope you do not think , how contemptibly soever you speak of the venerable mob , as you are pleased to dignifie them , p. . that the bulk of mankind , or in your phrase , the rabble , are not concerned in religion , or ought not to understand it , in order to their salvation . nor are you , i hope , acquainted with any , who are of that muscovite divine's mind , who to one , that was talking to him about religion , and the other world , replyed , that for the czar indeed , and bojars , they might be permitted to raise their hopes to heaven ; but that for such poor wretches as he , they were not to think of salvation . i remember the pharisees treated the common people with contempt , and said , have any of the rulers , or of the pharisees believed in him ? but this people , who knoweth not the law , are cursed . but yet these , who in the censure of the pharisees were cursed , were some of the poor , or if you please to have it so , the mobb , to whom the gospel was preached by our saviour , as he tells iohn's disciples , matth. xi . . pardon me , sir , that i have here laid these examples and considerations before you ; a little to prevail with you , not to let loose such a torrent of wit and eloquence against the bulk of mankind another time ; and that for a meer fancy of your own : for i do not see how they here came in your way ; but that you were resolved to set up something to have a fling at , and shew your parts , in what you call your different * strain , though besides the purpose . i know no body was going to ask the mob what you must believe ? and as for me , i suppose you will take my word for it , that i think no mob , ( no , not your venerable mob ) is to be asked , what i am to believe ; nor that articles of faith are to be received by the vote of club-men , or any other sort of men you will name instead of them . in the following words , pag. . you ask , whether a man may not understand those articles of faith which you mentioned out of the gospels and epistles , if they be explained to him , as well as that one i speak of ? 't is as the articles are , and as they are explained . there are articles that have been some hundreds of years explaining ; which , there are many , and those not of the most illiterate , who profess , they do not yet understand . and to instance in no other but he descended into hell , the learned are not yet agreed in the sense of it , the great pains has been taken to explain it . next , i ask , who are to explain your articles ? the papists will explain some of them one way , and the reformed another . the remonstrants and anti-remonstrants give them different senses . and probably the trinitarians and vnitarians will profess , that they understand not each others explications . and at last , i think it may be doubted whether any articles , which need mens explications , can be so clearly and certainly understood , as one which is made so very plain by the scripture it self , as not to need any explication at all . such is this , that jesus is the messiah . for though you learnedly tell us , that messiah is a hebrew word , and no better understood by the vulgar than arabick ; yet i guess it is so fully explained in the new testament , and in those places i have quoted out of it , that no body , who can understand any ordinary sentence in the scripture , can be at a loss about it : and 't is plain it needs no other explication than what our saviour and the apostles gave it in their preaching ; for as they preached it men received it , and that sufficed to make them believers . to conclude , when i heard that this learned gentleman , who had a name for his study of the scriptures , and writings on them , had done me the honour to consider my treatise , i promised my self , that his degree , calling , and fame in the world , would have secured to me something of weight in his remarques , which might have convinced me of my mistakes ; and if he had found any in it , justified my quitting of them . but having examined what in his concerns my book , i , to my wonder , find , that he has only taken pains to give it an ill name ; without so much as attempting to refute any one position in it , how much soever he is pleased to make a noise against several propositions ; which he might be free with , because they are his own : and i have no reason to take it amiss , if he has shewn his zeal and skill against them . he has been so favourable to what is mine , as not to use any one argument against any passage in my book . this , which i take for a publick testimony of his approbation , i shall return him my thanks for , when i know whether i owe it to his mistake , conviction , or kindness . but if he writ only for his bookseller's sake , he alone ought to thank him . after the foregoing papers were sent to the press , the witnesses to christianity , of the reverend and learned dr. patrick , now lord bishop of ely , fell into my hands . i regretted the not having seen it before i writ my treatise of the reasonableness of christianity , &c. i should then possibly , by the light given me by so good a guide , and so great a man , with more confidence directly have fallen into the knowledge of christianity ; which in the way i sought it , in its source , required the comparing of texts with texts , and the more than once reading over the evangelists and acts , besides other parts of scripture . but i had the ill luck not to see that treatise till so few hours since , that i have had time only to read as far as the end of the introduction , or first chapter : and there mr. ed's . may find , that this pious bishop ( whose writings shew he studies , as well as his life that he believes the scriptures ) owns what mr. ed's . is pleased to call a plausible conceit , which , he says , i give over and over again in these formal words , viz. that nothing is required to be believed by any christian man but this , that iesus is the messiah . the liberty mr. ed's . takes in other places deserves not it should be taken upon his word , that these formal words are to be found over and over again in my book , unless he had quoted the pages . but i will set him down the formal words which are to be found in this reverend prelate's book , p. . to be the son of god , and to be christ , being but different expressions of the same thing . and p. . it is the very same thing to believe that iesus is the christ , and to believe that iesus is the son of god ; express it how you please . this alone is the faith which can regenerate a man , and put a divine spirit into him ; that is , makes him a conquerour over the world , as iesus was . i have quoted only these few words ; but mr. ed's if he pleases , or any body else , may , in this first chapter , satisfie himself more fully , that the design of it is to shew , that in our saviour's time , son of god was a known and received name or appellation of the messiah , and so used in the holy writers . and that the faith that was to make men christians , was only the believing that iesus is the messiah . 't is to the truth of this proposition that he examines his witnesses , as he speaks , pag. . and this , if i mistake not , in his epist. dedicatory he calls christianity . fol. a. . where he calls them witnesses to christianity . but these two propositions , viz. that son of god in the gospel stands for messiah ; and that the faith which alone makes men christians , is the believing iesus to be the messiah ; displeases mr. ed's . so much in my book , that he thinks himself authorized from them to charge me with socinianism , and want of sincerity . how he will be pleased to treat this reverend prelate whilest he is alive ( for the dead may with good manners be made bold with ) must be left to his decisive authority . this i am sure , which way soever he determine , he must for the future either afford me more good company , or fairer quarter . finis . books lately printed for , and sold by a. & j. churchill , at the black swan in pater-noster-row . a view of universal history , from the creation , to the year of christ . wherein the most memorable persons and things in the known kingdoms and countries of the world , are set down in several columns by way of synchronism , according to their proper centuries and years : by francis tallents , sometime fellow of magdalen-college , cambridge . the whole graven in copper-plates , each inches deep , and broad ; bound up into books , the sheets lined . a work of great exactness and curiosity . price s. camden's britannia , newly translated into english , with large additions and improvements . by edmund gibson , of queens-college in oxford . the general history of the air. by robert boyle , esq quarto . a compleat journal of the votes , speeches , and debates , both of the house of lords and house of commons , throughout the whole reign of queen elizabeth . collected by sir simonds dewes , baronet , and published by paul bowes , of the middle-temple , esq the d . edition . fol. the works of the famous nicholas machiavel , citizen and secretary of florence . written originally in italian , and from thence faithfully translated into english. fol. mr. lock 's essay concerning humane understanding . the third edition , with large additions . fol. — his thoughts of education . octavo the fables of aesop and other mithologists● ; made english by sir roger l' estrange , kt. fol. two treatises of government : the first an answer to filmer's patriarcha . the latter an essay concerning the true original , extent , and end of civil government . octavo . notitia monastica : or , a short history of the religious houses in england and wales , &c. by thomas tanner , a. b. octavo . the resurrection of the ( same ) body , asserted from the tradition of the heathens , the ancient jews , and the primitive church : with an answer to the objections brought against it . by humphry hody , d. d. bishop wilkins of prayer and preaching ; enlarged by the bishop of norwich , and dr. williams . octavo . considerations about lowering the interest , and raising the value of money . octavo . short observations on a printed paper , entituled , for encouraging the coining silver money in england , and after for keeping it here . octavo . sir william temple's history of the netherlands . octavo . — miscellanea . octavo . dr. gibson's anatomy of humane bodies , with figures . octavo . dr. patrick's new version of all the psalms of david in metre . twelves . two treatises of natural religion . octavo , gentleman's religion , with the grounds and reasons of it . in which the truth of christianity in general is vindicated ; its simplicity asserted ; and some introductory rules for the discovering of its particular doctrines and precepts , are proposed . by a private gentleman . the novels and tales of the renowned iohn boccacio , the first refiner of italian prose ; containing an hundred curious novels : by seven honourable ladies , and three noble gentlemen , framed in ten days . the fifth edition much corrected and amended . logica : sive , ars ratiocinandi . ontologia : sive , de ente in genere . pneumatologia , seu despiritibus . auctore ioanne clerico . twelves . the lives of the popes , from the time of our saviour jesus christ , to the reign of sixtus iv. written originally in latin by baptista platina , native of cremona , and translated into english : and the same history continued from the year . to this present time ; wherein the most remarkable passages of christendom , both in church and state , are treated of , and described . by sir paul rycaut , kt. the second edition corrected . the meditations of marcus aurelius antoninus , the roman emperour , concerning himself . treating of a natural man's happiness ; wherein it consisteth , and of the means to attain unto it . translated out of the original greek , with notes ; by merio casaubon , d. d. the fifth edition . to which is added , the life of antoninus , with some remarks upon the whole . by monsieur and madam dacier . never before in english. octavo . sermons preached by dr. r. leighton , late a. bp. of glasgow . published at the desire of his friends after his death , from his papers written with his own hand . the second edition . octavo . the roman history , written in latin by titus livius , with the supplements of the learned iohn freinshemius , and iohn dujatius . from the foundation of rome , to the middle of the reign of augustus . faithfully done into english . fol. books printed for a. & j. churchill . anicius manlius severinus boetius , of the consolation of philosophy . in five books . made english by the right honourable richard lord viscount preston . octavo . sir richard baker's chronicle of the kings of england , continued down to this time. the reasonableness of christianity , as delivered in the scriptures . octavo . prince arthur ; an heroick poem . in ten books . by r. blackmore , m. d. fellow of the college of physicians , london . fol. the christians defence against the fear of death , with seasonable directions how to prepare themselves to dye well . written originally in french , by charte drilincourt , of paris , and translated into english by m. d. assigny , b. d. third edition . the royal grammar , containing a new and easie method for the speedy attaining the latin tongue . a guide to surveyers of the highways , shewing that office and duty , with cases and resolutions in law relating to the same ; with an abstract of the laws for repair of highways and bridges . by g. meriton . three several letters for toleration , . bishop hopkins sermons , vol. — lords prayer . — commandments , . leyburn's cursus mathematicus , fol. seldens table talk. debates of oxford and westmin . parliaments . finis . notes, typically marginal, from the original text notes for div a -e * bp. taylor , and the author of the naked truth . * preface . a confutation of atheism from the origin and frame of the world. part ii a sermon preached at st. martin's in the fields, november the th, : being the seventh of the lecture founded by the honourable robert boyle ... / by richard bentley ... bentley, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : g, : ) a confutation of atheism from the origin and frame of the world. part ii a sermon preached at st. martin's in the fields, november the th, : being the seventh of the lecture founded by the honourable robert boyle ... / by richard bentley ... bentley, richard, - . boyle, robert, - . p. printed for h. mortlock ..., london : . appears on reel : as the seventh title in the author's the folly and unreasonableness of atheism, . reproduction of originals in the british library and the huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng religion and science -- early works to . nature -- religious aspects -- early works to . christianity and atheism -- early works to . atheism -- controversial literature. atheism -- early works to . atheism -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - jason colman sampled and proofread - jason colman text and markup reviewed and edited - pfs batch review (qc) and xml conversion a confutation of atheism from the origin and frame of the world . part ii. a sermon preached at st. martin's in the fields , november the th . . being the seventh of the lecture founded by the honourable robert boyle , esquire . by richard bentley , m. a. chaplain to the right reverend father in god , edward , lord bishop of worcester . london , printed for h. mortlock at the phoenix in st. paul's church-yard . . imprimatur . ra. barker , r mo in christo patriac d no d no johanni archiep. cantuar . à sacris domest . lambhith , novemb. . . acts xiv . , &c. that ye should turn from these vanities unto the living god , who made heaven and earth and the sea , and all things that are therein : who in times past suffer'd all nations to walk in their own ways . nevertheless , he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . when we first enter'd upon this topic , the demonstration of god's existence from the origin and frame of the world , we offer'd to prove four propositions . . that this present system of heaven and earth cannot possibly have subsisted from all eternity . . that matter consider'd generally , and abstractly from any particular form and concretion , cannot possibly have been eternal : or , if matter could be so ; yet motion cannot have coexisted with it eternally , as an inherent property and essential attribute of matter . these two we have already established in the preceding discourse ; we shall now shew in the third place , . that , though we should allow the atheists , that matter and motion may have been from everlasting ; yet if ( as they now suppose ) there were once no sun nor starrs nor earth nor planets ; but the particles , that now constitute them , were diffused in the mundane space in manner of a chaos without any concretion and coalition ; those dispersed particles could never of themselves by any kind of natural motion , whether call'd fortuitous or mechanical , have conven'd into this present or any other like frame of heaven and earth . i. and first as to that ordinary cant of illiterate and puny atheists , the fortuitous or casual concourse of atoms , that compendious and easy dispatch of the most important and difficult affair , the formation of a world ; ( besides that in our next undertaking it will be refuted all along ) i shall now briefly dispatch it , from what hath been formerly said concerning the true notions of fortune and chance . whereby it is evident , that in the atheistical hypothesis of the world's production , fortuitous and mechanical must be the self-same thing . because fortune is no real entity nor physical essence , but a mere relative signification , denoting only this ; that such a thing said to fall out by fortune , was really effected by material and necessary causes ; but the person , with regard to whom it is called fortuitous , was ignorant of those causes or their tendencies , and did not design nor foresee such an effect . this is the only allowable and genuine notion of the word fortune . but thus to affirm , that the world was made fortuitously , is as much as to say , that before the world was made , there was some intelligent agent or spectator ; who designing to do something else , or expecting that something else would be done with the materials of the world , there were some occult and unknown motions and tendencies in matter , which mechanically formed the world beside his design or expectation . now the atheists , we may presume , will be loth to assert a fortuitous formation in this proper sense and meaning ; whereby they will make understanding to be older than heaven and earth . or if they should so assert it ; yet , unless they will affirm that the intelligent agent did dispose and direct the inanimate matter , ( which is what we would bring them to ) they must still leave their atoms to their mechanical affections ; not able to make one step toward the production of a world beyond the necessary laws of motion . it is plain then , that fortune , as to the matter before us , is but a synonymous word with nature and necessity . it remains that we examin the adequate meaning of chance ; which properly signifies , that all events called casual , among inanimate bodies , are mechanically and naturally produced according to the determinate figures and textures and motions of those bodies ; with this negation only , that those inanimate bodies are not conscious of their own operations , nor contrive and cast about how to bring such events to pass . so that thus to say , that the world was made casually by the concourse of atoms , is no more than to affirm , that the atoms composed the world mechanically and fatally ; only they were not sensible of it , nor studied and consider'd about so noble an undertaking . for if atoms formed the world according to the essential properties of bulk , figure and motion , they formed it mechanically ; and if they formed it mechanically without perception and design , they formed it casually . so that this negation of consciousness being all that the notion of chance can add to that of mechanism ; we , that do not dispute this matter with the atheists , nor believe that atoms ever acted by counsel and thought , may have leave to consider the several names of fortune and chance and nature and mechanism , as one and the same hypothesis . wherefore once for all to overthrow all possible explications which atheists have or may assign for the formation of the world , we will undertake to evince this following proposition : ii. that the atoms or particles which now constitute heaven and earth , being once separate and diffused in the mundane space , like the supposed chaos , could never without a god by their mechanical affections have convened into this present frame of things or any other like it . which that we may perform with the greater clearness and conviction ; it will be necessary , in a discourse about the formation of the world , to give you a brief account of some of the most principal and systematical phaenomena , that occurr in the world now that it is formed . ( . ) the most considerable phaenomenon belonging to terrestrial bodies is the general action of gravitation , whereby all known bodies in the vicinity of the earth do tend and press toward its center ; not only such as are sensibly and evidently heavy , but even those that are comparatively the lighted , and even in their proper place , and natural elements , ( as they usually speak ) as air gravitates even in air and water in water . this hath been demonstrated and experimentally proved beyond contradiction , by several ingenious persons of the present age , but by none so perspicuously and copiously and accurately , as by the honourable founder of this lecture in his incomparable treatises of the air and hydrostaticks . ( . ) now this is the constant property of gravitation ; that the weight of all bodies around the earth is ever proportional to the quantity of their matter : as for instance , a pound weight ( examin'd hydrostatically ) of all kinds of bodies , though of the most different forms and textures , doth always contain an equal quantity of solid mass or corporeal substance . this is the ancient doctrine of the epicurean physiology , then and since very probably indeed , but yet precariously asserted : but it is lately demonstrated and put beyond controversy by that very excellent and divine theorist mr. isaac newton , to whose most admirable sagacity and industry we shall frequently be obliged in this and the following discourse . i will not entertain this auditory with an account of the demonstration ; but referring the curious to the book it self for full satisfaction , i shall now proceed and build upon it as a truth solidly established , that all bodies weigh according to their matter ; provided only that the compared bodies be at equal distances from the center toward which they weigh . because the further they are removed from the center , the lighter they are : decreasing gradually and uniformly in weight , in a duplicate proportion to the increase of the distance . ( . ) now since gravity is found proportional to the quantity of matter , there is a manifest necessity of admitting a vacuum , another principal doctrine of the atomical philosophy . because if there were every-where an absolute plenitude and density without any empty pores and interstices between the particles of bodies , then all bodies of equal dimensions would contain an equal quantity of matter ; and consequently , as we have shewed before , would be equally ponderous : so that gold , copper , stone , wood , &c. would have all the same specifick weight ; which experience assures us they have not : neither would any of them descend in the air , as we all see they do ; because , if all space was full , even the air would be as dense and specifically as heavy as they . if it be said , that , though the difference of specifick gravity may proceed from variety of texture , the lighter bodies being of a more loose and porous composition , and the heavier more dense and compact ; yet an aethereal subtile matter , which is in a perpetual motion , may penetrate and pervade the minutest and inmost cavities of the closest bodies , and adapting it self to the figure of every pore , may adequately fill them ; and so prevent all vacuity , without increasing the weight : to this we answer ; that that subtile matter it self must be of the same substance and nature with all other matter , and therefore it also must weigh proportionally to its bulk ; and as much of it as at any time is comprehended within the pores of a particular body must gravitate jointly with that body : so that if the presence of this aethereal matter made an absolute fullness , all bodies of equal dimensions would be equally heavy : which being refuted by experience , it necessarily follows , that there is a vacuity ; and that ( notwithstanding some little objections full of cavil and sophistry ) mere and simple extension or space hath a quite different nature and notion from real body and impenetrable substance . ( . ) this therefore being established ; in the next place it's of great consequence to our present enquiry , if we can make a computation , how great is the whole summ of the void spaces in our system , and what proportion it bears to the corporeal substance . by many and accurate trials it manifestly appears , that refined gold , the most ponderous of known bodies , ( though even that must be allowed to be porous too , being dissoluble in mercury and aqua regis and other chymical liquors ; and being naturally a thing impossible , that the figures and sizes of its constituent particles should be so justly adapted , as to touch one another in every point , ) i say , gold is in specifick weight to common water as to ; and water to common air as to : so that gold is to air as to . whence it clearly appears , seeing matter and gravity are always commensurate , that ( though we should allow the texture of gold to be intirely close without any vacuity ) the ordinary air in which we live and respire is of so thin a composition , that parts of its dimensions are mere emptiness and nothing ; and the remaining one only material and real substance . but if gold it self be admitted , as it must be , for a porous concrete , the proportion of void to body in the texture of common air will be so much the greater . and thus it is in the lowest and densest region of the air near the surface of the earth , where the whole mass of air is in a state of violent compression , the inferior being press'd and constipated by the weight of all the incumbent . but , since the air is now certainly known to consist of elastick or springy particles , that have a continual tendency and endeavour to expand and display themselves ; and the dimensions , to which they expand themselves , to be reciprocally as the compression ; it follows , that the higher you ascend in it , where it is less and less compress'd by the superior air , the more and more it is rarefied . so that at the hight of a few miles from the surface of the earth , it is computed to have some million parts of empty space in its texture for one of solid matter . and at the hight of one terrestrial semid . ( not above miles ) the aether is of that wonderfull tenuity , that by an exact calculation , if a small sphere of common air of one inch diameter ( already parts nothing ) should be further expanded to the thinness of that aether , it would more than take up the vast orb of saturn , which is many million million times bigger than the whole globe of the earth . and yet the higher you ascend above that region , the rarefaction still gradually increases without stop or limit : so that , in a word , the whole concave of the firmament , except the sun and planets and their atmospheres , may be consider'd as a mere void . let us allow then , that all the matter of the system of our sun may be times as much as the whole mass of the earth ; and we appeal to astronomy , if we are not liberal enough and even prodigal in this concession . and let us suppose further , that the whole globe of the earth is intirely solid and compact without any void interstices ; notwithstanding what hath been shewed before , as to the texture of gold it self . now though we have made such ample allowances ; we shall find , notwithstanding , that the void space of our system is immensly bigger than all its corporeal mass . for , to proceed upon our supposition , that all the matter within the firmament is times bigger than the solid globe of the earth ; if we assume the diameter of the orbis magnus ( wherein the earth moves about the sun ) to be only times as big as the diameter of the earth ( though the latest and most accurate observations make it thrice ) and the diameter of the firmament to be only times as long as the diameter of the orbis magnus ( though it cannot possibly be less than that , but may be vastly and unspeakably bigger ) we must pronounce , after such large concessions on that side and such great abatements on ours , that the summ of empty spaces within the concave of the firmament is million million million times bigger than all the matter contain'd in it . now from hence we are enabled to form a right conception and imagination of the supposed chaos ; and then we may proceed to determin the controversy with more certainty and satisfaction ; whether a world like the present could possibly without a divine influence be formed in it or no ? ( . ) and first , because every fixt star is supposed by astronomers to be of the same nature with our sun ; and each may very possibly have planets about them , though by reason of their vast distance they be invisible to us : we will assume this reasonable supposition , that the same proportion of void space to matter , which is found in our sun's region within the sphere of the fixt starrs , may competently well hold in the whole mundane space . i am aware , that in this computation we must not assign the whole capacity of that sphere for the region of our sun ; but allow half of its diameter for the radii of the several regions of the next fixt starrs . so that diminishing our former number , as this last consideration requires ; we may safely affirm from certain and demonstrated principles , that the empty space of our solar region ( comprehending half of the diameter of the firmament ) is hundred thousand million million times more ample than all the corporeal substance in it . and we may fairly suppose , that the same proportion may hold through the whole extent of the universe . ( . ) and secondly as to the state or condition of matter before the world was a-making , which is compendiously exprest by the word chaos ; they must suppose , that either all the matter of our system was evenly or well-nigh evenly diffused through the region of the sun , this would represent a particular chaos : or all matter universally so spread through the whole mundane space ; which would truly exhibit a general chaos ; no part of the universe being rarer or denser than another . which is agreeable to the ancient description of it , that * the heavens and earth had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one form , one texture and constitution : which could not be , unless all the mundane matter were uniformly and evenly diffused . 't is indifferent to our dispute , whether they suppose it to have continued a long time or very little in the state of diffusion . for if there was but one single moment in all past eternity , when matter was so diffused : we shall plainly and fully prove , that it could never have convened afterwards into the present frame and order of things . ( . ) it is evident from what we have newly proved , that in the supposition of such a chaos or such an even diffusion either of the whole mundane matter or that of our system ( for it matters not which they assume ) every single particle would have a sphere of void space around it hundred thousand million million times bigger than the dimensions of that particle . nay further , though the proportion already appear so immense ; yet every single particle would really be surrounded with a void sphere eight times as capacious as that newly mention'd ; its diameter being compounded of the diameter of the proper sphere , and the semi-diameters of the contiguous spheres of the neighbouring particles . from whence it appears , that every particle ( supposing them globular or not very oblong ) would be above nine million times their own length from any other particle . and moreover in the whole surface of this void sphere there can only twelve particles be evenly placed ( as the hypothesis requires ) that is , at equal distances from the central one and each other . so that if the matter of our system or of the universe was equally dispersed , like the supposed chaos ; the result and issue would be , not only that every atom would be many million times its own length distant from any other : but if any one should be moved mechanically ( without direction or attraction ) to the limit of that distance ; 't is above a hundred million millions odds to an unit , that it would not strike upon any other atom , but glide through an empty interval without any contact . ( . ) 't is true , that while i calculate these measures , i suppose all the particles of matter to be at absolute rest among themselves , and situated in an exact and mathematical evenness ; neither of which is likely to be allowed by our adversaries , who not admitting the former , but asserting the eternity of motion , will consequently deny the latter also : because in the very moment that motion is admitted in the chaos , such an exact evenness cannot possibly be preserved . but this i do , not to draw any argument against them from the universal rest or accurately equal diffusion of matter ; but only that i may better demonstrate the great rarity and tenuity of their imaginary chaos , and reduce it to computation . which computation will hold with exactness enough , though we allow the particles of the chaos to be variously moved , and to differ something in size and figure and situation . for if some particles should approach nearer each other than in the former proportion ; with respect to some other particles they would be as much remoter . so that notwithstanding a small diversity of their positions and distances , the whole aggregate of matter , as long as it retain'd the name and nature of chaos , would retain well-nigh an uniform tenuity of texture , and may be consider'd as an homogeneous fluid . as several portions of the same sort of water are reckon'd to be of the same specifick gravity ; though it be naturally impossible that every particle and pore of it , consider'd geometrically , should have equal sizes and dimensions . we have now represented the true scheme and condition of the chaos ; how all the particles would be disunited ; and what vast intervals of empty space would lye between each . to form a system therefore , 't is necessary that these squander'd atoms should convene and unite into great and compact masses , like the bodies of the earth and planets . without such a coalition the diffused chaos must have continued and reign'd to all eternity . but how could particles so widely dispersed combine into that closeness of texture ? our adversaries can have only these two ways of accounting for it . either by the common motion of matter , proceeding from external impulse and conflict ( without attraction ) by which every body moves uniformly in a direct line according to the determination of the impelling force . for , they may say , the atoms of the chaos being variously moved according to this catholic law , must needs knock and interfere ; by which means some that have convenient figures for mutual coherence might chance to stick together , and others might join to those , and so by degrees such huge masses might be formed , as afterwards became suns and planets : or there might arise some vertiginous motions or whirlpools in the matter of the chaos ; whereby the atoms might be thrust and crowded to the middle of those whirlpools , and there constipate one another into great solid globes , such as now appear in the world. or secondly by mutual gravitation or attraction . for they may assert , that matter hath inherently and essentially such an intrinseck energy , whereby it incessantly tends to unite it self to all other matter : so that several particles placed in a void space at any distance whatsoever would without any external impulse spontaneously convene and unite together . and thus the atoms of the chaos , though never so widely diffused , might by this innate property of attraction soon assemble themselves into great sphaerical masses , and constitute systems like the present heaven and earth . this is all that can be proposed by atheists , as an efficient cause of a world. for as to the epicurean theory , of atoms descending down an infinite space by an inherent principle of gravitation , which tends not toward other matter , but toward a vacuum or nothing ; and verging from the perpendicular * no body knows why nor when nor where ; 't is such miserable absurd stuff , so repugnant to it self , and so contrary to the known phaenomena of nature ( yet it contented supine unthinking atheists for a thousand years together ) that we will not now honour it with a special refutation . but what it hath common with the other explications , we will fully confute together with them in these three propositions . ( . ) that by common motion ( without attraction ) the dissever'd particles of the chaos could never make the world ; could never convene into such great compact masses , as the planets now are ; nor either acquire or continue such motions , as the planets now have . ( . ) that such a mutual gravitation or spontaneous attraction can neither be inherent and essential to matter ; nor ever supervene to it , unless impress'd and infused into it by a divine power . ( . ) that though we should allow such attraction to be natural and essential to all matter ; yet the atoms of a chaos could never so convene by it , as to form the present system : or if they could form it , it could neither acquire such motions , nor continue permanent in this state , without the power and providence of a divine being . i. and first , that by common motion the matter of chaos could never convene into such masses , as the planets now are . any man , that considers the spacious void intervals of the chaos , how immense they are in proportion to the bulk of the atoms , will hardly induce himself to believe , that particles so widely disseminated could ever throng and crowd one another into a close and compact texture . he will rather conclude , that those few that should happen to clash , might rebound after the collision ; or if they cohered , yet by the next conflict with other atoms might be separated again , and so on in an eternal vicissitude of fast and loose , without ever consociating into the huge condense bodies of planets ; some of whose particles upon this supposition must have travell'd many millions of leagues through the gloomy regions of chaos , to place themselves where they now are . but then how rarely would there be any clashing at all ? how very rarely in comparison to the number of atoms ? the whole multitude of them , generally speaking , might freely move and rove for ever with very little occurring or interfering . let us conceive two of the nearest particles according to our former calculation ; or rather let us try the same proportions in another example , that will come easier to the imagination . let us suppose two ships , fitted with durable timber and rigging , but without pilot or mariners , to be placed in the vast atlantick or the pacifique ocean , as far asunder as may be . how many thousand years might expire , before those solitary vessels should happen to strike one against the other ? but let us imagin the space yet more ample , even the whole face of the earth to be covered with sea , and the two ships to be placed in the opposite poles : might not they now move long enough without any danger of clashing ? and yet i find , that the two nearest atoms in our evenly diffused chaos have ten thousand times less proportion to the two void circular planes around them , than our two ships would have to the whole surface of the deluge . let us assume then another deluge ten thousand times larger than noah's . is it not now utterly incredible , that our two vessels , placed there antipodes to each other , should ever happen to concur ? and yet let me add , that the ships would move in one and the same surface ; and consequently must needs encounter , when they either advance towards one another in direct lines , or meet in the intersection of cross ones ; but the atoms may not only fly side-ways , but over likewise and under each other : which makes it many million times more improbable , that they should interfere than the ships , even in the last and unlikeliest instance . but they may say , though the odds indeed be unspeakable that the atoms do not convene in any set number of trials , yet in an infinite succession of them may not such a combination possibly happen ? but let them consider , that the improbability of casual hits is never diminished by repetition of trials ; they are as unlikely to fall out at the thousandth as at the first . so that in a matter of mere chance , when there is so many millions odds against any assignable experiment ; 't is in vain to expect it should ever succeed , even in endless duration . but though we should concede it to be simply possible , that the matter of chaos might convene into great masses , like planets : yet it 's absolutely impossible , that those masses should acquire such revolutions about the sun. let us suppose any one of those masses to be the present earth . now the annual revolution of the earth must proceed ( in this hypothesis ) either from the summ and result of the several motions of all the particles that formed the earth , or from a new impulse from some external matter , after it was formed . the former is apparently absurd , because the particles that form'd the round earth must needs convene from all points and quarters toward the middle , and would generally tend toward its center ; which would make the whole compound to rest in a poise : or at least that overplus of motion , which the particles of one hemisphere could have above the other , would be very small and inconsiderable ; too feeble and languid to propell so vast and ponderous a body with that prodigious velocity . and secondly , 't is impossible , that any external matter should impell that compound mass , after it was formed . 't is manifest , that nothing else could impell it , unless the aethereal matter be supposed to be carried about the sun like a vortex or whirlpool , as a vehicle to convey it and the rest of the planets . but this is refuted from what we have shewn above , that those spaces of the aether may be reckon'd a mere void , the whole quantity of their matter scarce amounting to the weight of a grain . 't is refuted also from matter of fact in the motion of comets ; which , as often as they are visible to us , are in the region of our planets ; and there are observed to move , some in quite contrary courses to theirs , and some in cross and oblique ones , in planes inclined to the plane of the ecliptick in all kinds of angles : which firmly evinces , that the regions of the aether are empty and free , and neither resist nor assist the revolutions of planets . but moreover there could not possibly arise in the chaos any vortices or whirlpools at all ; either to form the globes of the planets , or to revolve them when formed . 't is acknowledged by all , that inanimate unactive matter moves always in a streight line , nor ever reflects in an angle , nor bends in a circle ( which is a continual reflexion ) unless either by some external impulse , that may divert it from the direct motion , or by an intrinsec principle of gravity or attraction , that may make it describe a curve line about the attracting body . but this latter cause is not now supposed : and the former could never beget whirlpools in a chaos of so great a laxity and thinness . for 't is matter of certain experience and universally allowed , that all bodies moved circularly have a perpetual endeavour to recede from the center , and every moment would fly out in right lines , if they were not violently restrain'd and kept in by contiguous matter . but there is no such restraint in a chaos , no want of empty room there ; no possibility of effecting one single revolution in way of a vortex , which necessarily requires either an absolute fulness of matter , or a pretty close constipation and mutual contact of its particles . and for the same reason 't is evident , that the planets could not continue their revolutions about the sun ; though they could possibly acquire them . for to drive and carry the planets in such orbs as they now describe , that aethereal matter must be compact and dense , as dense as the very planets themselves : otherwise they would certainly fly out in spiral lines to the very circumference of the vortex . but we have often inculcated , that the wide tracts of the aether may be reputed as a mere extended void . so that there is nothing ( in this hypothesis ) that can retain and bind the planets in their orbs for one single moment ; but they would immediately desert them and the neighbourhood of the sun , and vanish away in tangents to their several circles into the abyss of mundane space . ii. secondly we affirm , that mutual gravitation or spontaneous attraction cannot possibly be innate and essential to matter . by attraction we do not here understand what is improperly , though vulgarly , called so , in the operations of drawing , sucking , pumping , &c. which is really pulsion and trusion ; and belongs to that common motion , which we have already shewn to be insufficient for the formation of a world. but we now mean ( as we have explain'd it before ) such a power and quality , whereby all parcels of matter would mutually attract or mutually tend and press to all others ; so that ( for instance ) two distant atoms in vacuo would spontaneously convene together without the impulse of external bodies . now we say , if our atheists suppose this power to be inherent and essential to matter ; they overthrow their own hypothesis : there could never be a chaos at all upon these terms , but the present form of our system must have continued from all eternity ; against their own supposition , and what we have proved in our last . for if they affirm , that there might be a chaos notwithstanding innate gravity ; then let them assign any period though never so remote , when the diffused matter might convene . they must confess , that before that assigned period matter had existed eternally , inseparably endued with this principle of attraction ; and yet had never attracted nor convened before , during that infinite duration : which is so monstrous an absurdity , as even they will blush to be charged with . but some perhaps may imagin , that a former system might be dissolved and reduced to a chaos , from which the present system might have its original , as that former had from another , and so on : new systems having grown out of old ones in infinite vicissitudes from all past eternity . but we say , that in the supposition of innate gravity no system at all could be dissolved . for how is it possible , that the matter of solid masses like earth and planets and starrs should fly up from their centers against its inherent principle of mutual attraction , and diffuse it self in a chaos ? this is absurder than the other : that only supposed innate gravity not to be exerted ; this makes it to be defeated , and to act contrary to its own nature . so that upon all accounts this essential power of gravitation or attraction is irreconcilable with the atheist's own doctrine of a chaos . and secondly 't is repugnant to common sense and reason . 't is utterly unconceivable , that inanimate brute matter ( without the mediation of some immaterial being ) should operate upon and affect other matter without mutual contact ; that distant bodies should act upon each other through a vacuum without the intervention of something else by and through which the action may be conveyed from one to the other . we will not obscure and perplex with multitude of words , what is so clear and evident by its own light , and must needs be allowed by all , that have any competent use of thinking , and are initiated into , i do not say the mysteries , but the plainest principles of philosophy . now mutual gravitation or attraction ( in our present acception of the words ) is the same thing with this ; 't is an operation or vertue or influence of distant bodies upon each other through an empty interval , without any effluvia or exhalations or other corporeal medium to convey and transmit it . this power therefore cannot be innate and essential to matter . and if it be not essential ; it is consequently most manifest ( seeing it doth not depend upon motion or rest or figure or position of parts , which are all the ways that matter can diversify it self ) that it could never supervene to it , unless impress'd and infused into it by an immaterial and divine power . we have proved , that a power of mutual gravitation , without contact or impulse , can in no-wise be attributed to mere matter : or if it could ; we shall presently shew , that it would be wholly unable to form the world out of chaos . but by the way ; what if it be made appear , that there is really such a power of gravity perpetually acting in the constitution of the present system ? this would be a new and invincible argument for the being of god : being a direct and positive proof , that an immaterial living mind doth inform and actuate the dead matter , and support the frame of the world. i will lay before you some certain phaenomena of nature ; and leave it to your consideration from what principle they can proceed . 't is demonstrated , that the sun , moon and all the planets do reciprocally gravitate one toward another : that the gravitating power of each of these is exactly proportional to their matter , and arises from the several gravitations or attractions of every individual particle that compose the whole mass : that all matter near the surface of the earth , for example , doth not only gravitate downwards , but upwards also and side-ways and toward all imaginable points ; though the tendency downwards be praedominant and alone discernible , because of the greatness and nearness of the attracting body , the earth : that every particle of the whole system doth attract and is attracted by all the rest , all operating upon all : that this vniversal attraction or gravitation is an incessant , regular and uniform action by certain and established laws according to quantity of matter and longitude of distance : that it cannot be destroyed nor impair'd nor augmented by any thing , neither by motion nor rest , nor situation nor posture , nor alteration of form , nor diversity of medium : that it is not a magnetical power , nor the effect of a vortical motion ; those common attempts toward the explication of gravity : these things , i say , are fully demonstrated , as matters of fact , by that very ingenious author , whom we cited before . now how is it possible that these things should be effected by any material and mechanical agent ? we have evinced , that mere matter cannot operate upon matter without mutual contact . it remains then , that these phaenomena are produced either by the intervention of air or aether or other such medium , that communicates the impulse from one body to another ; or by effluvia and spirits that are emitted from the one , and pervene to the other . we can conceive no other way of performing them mechanically . but what impulse or agitation can be propagated through the aether from one particle entombed and wedged in the very center of the earth to another in the center of saturn ? yet even those two particles do reciprocally affect each other with the same force and vigour , as they would do at the same distance in any other situation imaginable . and because the impulse from this particle is not directed to that only ; but to all the rest in the universe , to all quatters and regions , at once invariably and incessantly : to do this mechanically ; the same physical point of matter must move all manner of ways equally and constantly in the same instant and moment ; which is flatly impossible . but if this particle cannot propagate motion ; much less can it send out effluvia to all points without intermission or variation ; such multitudes of effluvia as to lay hold on every atom in the universe without missing of one . nay every single particle of the very effluvia ( seeing they also attract and gravitate ) must in this supposition emit other secondary effluvia all the world over ; and those others still emit more , and so in infinitum . now if these things be repugnant to human reason ; we have great reason to affirm , that universal gravitation , a thing certainly existent in nature , is above all mechanism and material causes , and proceeds from a higher principle , a divine energy and impression . iii. thirdly we affirm ; that , though we should allow , that reciprocal attraction is essential to matter ; yet the atoms of a chaos could never so convene by it , as to form the present system ; or if they could form it , yet it could neither acquire these revolutions , nor subsist in the present condition , without the conservation and providence of a divine being . ( . ) for first , if the matter of the universe , and consequently the space through which it 's diffused , be supposed to be finite ( and i think it might be demonstrated to be so ; but that we have already exceeded the just measures of a sermon ) then , since every single particle hath an innate gravitation toward all others , proportionated by matter and distance : it evidently appears , that the outward atoms of the chaos would necessarily tend inwards and descend from all quarters toward the middle of the whole space ( for in respect to every atom there would lie through the middle the greatest quantity of matter and the most vigorous attraction ) and would there form and constitute one huge sphaerical mass ; which would be the only body in the universe . it is plain therefore , that upon this supposition the matter of the chaos could never compose such divided and different masses , as the starrs and planets of the present world. but allowing our adversaries , that the planets might be composed : yet however they could not possibly acquire such revolutions in circular orbs , or ( which is all one to our present purpose ) in ellipses very little eccentric . for let them assign any place where the planets were formed . was it nearer to the sun , than the present distances are ? but that is notoriously absurd : for then they must have ascended from the place of their formation , against the essential property of mutual attraction . or were each formed in the same orbs , in which they now move ? but then they must have moved from the point of rest , in an horizontal line without any inclination or descent . now there is no natural cause , neither innate gravity nor impulse of external matter , that could beget such a motion . for gravity alone must have carried them downwards to the vicinity of the sun. and that the ambient aether is too liquid and empty , to impell them horizontally with that prodigious celerity , we have sufficiently proved before . or were they made in some higher regions of the heavens ; and from thence descended by their essential gravity , till they all arrived at their respective orbs ; each with its present degree of velocity , acquired by the fall ? but then why did they not continue their descent , till they were contiguous to the sun ; whither both mutual attraction and impetus carried them ? what natural agent could turn them aside , could impell them so strongly with a transverse side-blow against that tremendous weight and rapidity , when whole worlds are a falling ? but though we should suppose , that by some cross attraction or other they might acquire an obliquity of descent , so as to miss the body of the sun , and to fall on one side of it : then indeed the force of their fall would carry them quite beyond it ; and so they might fetch a compass about it , and then return and ascend by the same steps and degrees of motion and velocity , with which they descended before . such an eccentric motion as this , much after the manner that comets revolve about the sun , they might possibly acquire by their innate principle of gravity : but circular revolutions in concentric orbs about the sun or other central body could in no-wise be attain'd without the power of the divine arm. for the case of the planetary motions is this . let us conceive all the planets to be formed or constituted with their centers in their several orbs ; and at once to be impress'd on them this gravitating energy toward all other matter , and a transverse impulse of a just quantity in each , projecting them directly in tangents to those orbs. the compound motion , which arises from this gravitation and projection together , describes the present revolutions of the primary planets about the sun , and of the secondary about those : the gravity prohibiting , that they cannot recede from the centers of their motions ; and the transverse impulse with-holding , that they cannot approach to them . now although gravity could be innate ( which we have proved that it cannot be ) yet certainly this projected , this transverse and violent motion can only be ascribed to the right hand of the most high god , creator of heaven and earth . but finally , though we grant , that these circular revolutions could be naturally attained ; or , if they will , that this very individual world in its present posture and motion was actually formed out of chaos by mechanical causes : yet it requires a divine power and providence to have conserved it so long in the present state and condition . we have shewed , that there is a transverse impulse impress'd upon the planets , which retains them in their several orbs , that they be not drawn down by their gravitating powers toward the sun or other central bodies . gravity we understand to be a constant energy or faculty ( which god hath infused into matter ) perpetually acting by certain measures and ( naturally ) inviolable laws ; i say , a faculty and power : for we cannot conceive that the act of gravitation of this present moment can propagate it self or produce that of the next . but 't is otherwise as to the transverse motion ; which ( by reason of the inactivity of matter and its inability to change its present state either of moving or resting ) would from one single impulse continue for ever equal and uniform , unless changed by the resistence of occurring bodies or by a gravitating power ; so that the planets , since they move horizontally ( whereby gravity doth not affect their swiftness ) and through the liquid and unresisting spaces of the heavens ( where either no bodies at all or inconsiderable ones do occur ) may preserve the same velocity which the first impulse imprest upon them , not only for five or six thousand years , but many millions of millions . it appears then , that if there was but one vast sun in the universe , and all the rest were planets , revolving around him in concentric orbs , at convenient distances : such a system as that would very long endure ; could it but naturally have a principle of mutual attraction , and be once actually put into circular motions . but the frame of the present world hath a quite different structure : here 's an innumerable multitude of fixt starrs or suns ; all of which are demonstrated ( and supposed also by our adversaries ) to have mutual attraction : or if they have not ; even not to have it is an equal proof of a divine being , that hath so arbitrarily indued matter with a power of gravity not essential to it , and hath confined its action to the matter of its own solar system : i say , all the fixt starrs have a principle of mutual gravitation ; and yet they are neither revolved about a common center , nor have any transverse impulse nor any thing else to restrain them from approaching toward each other , as their gravitating powers incite them . now what natural cause can overcome nature it self ? what is it that holds and keeps them in fixed stations and intervals against an incessant and inherent tendency to desert them ? nothing could hinder , but that the outward starrs with their systems of planets must necessarily have descended toward the middlemost system of the universe , whither all would be the most strongly attracted from all parts of a finite space . it is evident therefore that the present frame of sun and fixt starrs could not possibly subsist without the providence of that almighty deity , who spake the word and they were made , who commanded and they were created ; who hath made them fast for ever and ever , and hath given them a law , which shall not be broken . ( . ) and secondly in the supposition of an infinite chaos , 't is hard indeed to determin , what would follow in this imaginary case from an innate principle of gravity . but to hasten to a conclusion , we will grant for the present , that the diffused matter might convene into an infinite number of great masses at great distances from one another , like the starrs and planets of this visible part of the world. but then it is impossible , that the planets should naturally attain these circular revolutions , either by intrinsec gravitation or the impulse of ambient bodies . it is plain , here is no difference as to this ; whether the world be infinite or finite : so that the same arguments that we have used before , may be equally urged in this supposition . and though we should concede , that these revolutions might be acquired , and that all were settled and constituted in the present state and posture of things ; yet , we say , the continuance of this frame and order for so long a duration as the known ages of the world must necessarily infer the existence of god. for though the universe was infinite , the fixt starrs could not be fixed , but would naturally convene together , and confound system with system : for , all mutually attracting , every one would move whither it was most powerfully drawn . this , they may say , is indubitable in the case of a finite world , where some systems must needs be outmost , and therefore be drawn toward the middle : but when infinite systems succeed one another through an infinite space , and none is either inward or outward ; may not all the systems be situated in an accurate poise ; and , because equally attracted on all sides , remain fixed and unmoved ? but to this we reply ; that unless the very mathematical center of gravity of every system be placed and fixed in the very mathematical center of the attractive power of all the rest ; they cannot be evenly attracted on all sides , but must preponderate some way or other . now he that considers , what a mathematical center is , and that quantity is infinitly divisible ; will never be persuaded , that such an universal equilibrium arising from the coincidence of infinite centers can naturally be acquired or maintain'd . if they say ; that upon the supposition of infinite matter , every system would be infinitly , and therefore equally attracted on all sides ; and consequently would rest in an exact equilibrium , be the center of its gravity in what position soever : this will overthrow their very hypothesis ; at this rate in an infinite chaos nothing at all could be formed ; no particles could convene by mutual attraction ; for every one there must have infinite matter around it , and therefore must rest for ever being evenly balanced between infinite attractions . even the planets upon this principle must gravitate no more toward the sun , than any other way : so that they would not revolve in curve lines , but fly away in direct tangents , till they struck against other planets or starrs in some remote regions of the infinite space . an equal attraction on all sides of all matter is just equal to no attraction at all : and by this means all the motion in the universe must proceed from external impulse alone ; which we have proved before to be an incompetent cause for the formation of a world. and now , o thou almighty and eternal creator , having consider'd the heavens the work of thy fingers , the moon and the starrs which thou hast ordained , with all the company of heaven we laud and magnify thy glorious name , evermore praising thee and saying ; holy , holy , holy , lord god of hosts , heaven and earth are full of thy glory : glory be to thee , o lord most high. finis . notes, typically marginal, from the original text notes for div a -e serm. v. p. , . serm. v. p. , . mr. boyle's physicom . exp. of air. hydrostat . paradoxes . lucret. lib. . newton philos . natur. princ. math. lib. . prop. . mr. boyle of air and porosity of bodies . mr. boyle ibid. newton philos . nat. principia . math. p. . * diod. sicul. lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apoll. rhodius lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * lucret. nec regione loci certa , nec tempore certo . serm. v. p. . newton ibidem p. . vide serm. vi. & serm. viii . newton philosophiae naturalis princ. math. lib. iii. psal . . psal . . the pagans debt and dowry, or, a brief discussion of these questions how far and in what sence such persons of mankinde amongst whom the letter of the gospel never came are not withstanding bound to believe on jesus christ (with some other particulars relating hereunto) : returned by way of answer to a discourse in writing lately sent without name (together with a letter subscribed only t.s.) unto mr. john goodwin, the author as yet unknown to him, yer (as appears by the said discourse) a person of worth and learning, and (as he supposeth) a minister of the gospel / by the said john goodvvin. goodwin, john, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing g ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the pagans debt and dowry, or, a brief discussion of these questions how far and in what sence such persons of mankinde amongst whom the letter of the gospel never came are not withstanding bound to believe on jesus christ (with some other particulars relating hereunto) : returned by way of answer to a discourse in writing lately sent without name (together with a letter subscribed only t.s.) unto mr. john goodwin, the author as yet unknown to him, yer (as appears by the said discourse) a person of worth and learning, and (as he supposeth) a minister of the gospel / by the said john goodvvin. goodwin, john, ?- . p. printed by j. macock for h. cripps and l. lloyd ..., london : . reproduction of original in the harvard university library. eng christianity and other religions. conversion. great commission (bible) a r (wing g ). civilwar no the pagans debt, and dowry. or a brief discussion of these questions, whether, how far, and in what sence, such persons of mankinde amongst goodwin, john d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion the pagans debt , and dowry . or a brief discussion of these questions , whether , how far , and in what sence , such persons of mankinde amongst whom the letter of the gospel never came , are notwithstanding bound to believe on jesus christ ( with some other particulars relating hereunto . ) returned by way of answer to a discourse in writing , lately sent without name ( together with a letter , subscribed only , t. s. ) unto mr john goodwin ; the author as yet being unknown to him , yet ( as appears by the said discourse ) a person of worth , and learning , and ( as he supposeth ) a minister of the gospel . by the said john goodvvin , minister of the gospel . who in times past suffered all nations to walk in their own ways : nevertheless he left not himself without witness , in that he did good , &c. act. , but i say , have they not heard ? yes verily , their sound went into all the earth , and their words unto the ends of the world , rom. . . there is no speech nor language where their voyce is not heard . psal. . . caeterum crux ista [ christi ] & in britannia est , & in india est , & in universo orbe terrarum . hieron. in psal. . london , printed by j. macock , for h. cripps , and l. lloyd , and are to be sold at their shop in popes head alley . . the pagans debt , and dowry . sir , about a moneth since i received some papers from you by mr robinson , bookseller , together with a letter , full of respects , and such acknowledgments , which i should neither satisfie my self , nor ( i suppose ) you , to own , though you were pleased to spread the snare in my way . nevertheless to deal freely with you ( because i finde you a man of a far better spirit , more ingenuous then i have yet met with in any antagonist ) my sence is , that every mans estimate of himself for gifts and parts , ought to be commensurable to the grace of god vouchsafed unto him in these things , lest by an undervaluation of himself , his hand be disabled from such service , which god upon the account of such gifts expecteth from him . but sir , neither my genius , nor time , will suffer me to anti-complement with you : onely i cannot but kindly resent that worthy disposition in you , to put honor where it was wanting , and to help with your respects to fill up the pit , which others have digged in the field of my reputation , to finde the treasure of their own . i am sorry that my time , since the receipt of your papers , hath been from day to day , and from hour to hour , so drunk up by other occasions , that i could not , until now , compass any convenient liberty for a perusal of them . nor indeed have i now obtain'd it without the regret of some other engagements on my hand . concerning the weighty business discoursed in your papers , i greatly desire it at the hand of my god , both yours and mine , that i may be able to give you satisfaction in it , or that himself will please to do it by some other hand . for though i verily beleeve that you have pleaded the cause of that which is not , with as much ingenuity and strength , as any other man whatsoever could have done , yet i conceive withall , that whatsoever you have said to encumber the conclusive validity of that argument , about which you profess your self ( and i confess , not without grounds worthy a learned man ) dissatisfied , may be fairly taken off , and to very reasonable satisfaction , whether god will vouchsafe to do it by me , or no . and sorry i am for your sake , that i should ( at present ) be so deeply and indispensably engaged in more publique employments , that i am in no capacity of leasure to follow you {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in your writing with those particularities of satisfaction , which every passage therein respectively requireth . the truth is , that ( according to my principles concerning god ) i am rather {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , more intent ( of the two ) to promote the concernments of the good of the generality of men , then the accomodations of my particular friends ; though as far as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} will extend , i am desirous also to observe the just laws of friendship as inviolably as any other man : and though i very much honor you ( how ever unknown ) for those signal parts of christian worth and ingenuity , which by the light of your papers sent unto me i sufficiently discern in you ; yet should i scarce have been entreated to have made you any so large return in writing as this , had i not conceived , that what i should draw up for the satisfaction of your desire herein ( though probably not of your scruple ) might by the publishing of it turn to some account of a more publique benefit and edification . the consideration of the subject matter of your papers , will fall directly & of course in my way , if god should judg it meet to spare me life and health and liberty otherwise , for the composure of the second part of my book of redemption , wherof i give some overture towards the latter end of the book already published : my purpose is there to discuss the contents of your papers more particularly . in the mean time you shall perform the part of a friend to me ( and it will be no point of unkindnes , or ill consequence to your self ) to consider , that the stress of my judgement , standing as it doth about the extent of redemption by christ , doth not lie , or lean , upon the demonstrative clearness or evidence of truth in that argument , about which you are scrupled , nor indeed so much upon any other of the grounds or reasons insisted on in my book for the defence thereof , no nor yet upon them all ; as upon the express pregnancy of the scriptures themselves from place to place , which ( to my understanding ) cānot by any congruous or rational interpretation be drawn another way ; as also upon the scantness and defectiveness of proof universally found in those passages and texts , which are with greatest plausibleness alledged and argued ( proof-wise ) for the contrary opinion . so that though all my arguments should fall to the ground and sink , yet if the scriptures argued by me in favor of that my judgment , will stand in those respective sences , wherein i interpret them , and ( as i judg ) without any violation or breach ( in the least ) of the best , and best-known laws of interpretation , yea and with the observation of them all , the doctrine maintained by me will stand impregnable , and like the good word of god it self , irreprovable . i do not speak this , as if i were either conscious , or jealous , of any weakness , or non-concludency , in any of my arguments proposed and discussed in the . chapter of my book of redemption : but to let you know , where , or in what , the first-born of my strength and confidence of truth , in what i hold concerning redemption , resideth : and what weapons of all others they are , which you must take from me , before i can surrender . but sir , very briefly , and according to the short tedder of my time , to touch some of the more material heads of your discourse , though ( haply ) not in the same order , unto which i might be directed by your papers , but onely as they come to remembrance , some days after my perusal thereof , as not having leasure for a second review . . by your judgment , which stands for a possibility of repentance ( i presume you mean that which is true , and accompanying salvation , because otherwise you should not counter-argue me in my notion ) without faith , i perceive you are a man of the same conscientious confederacy with me in leaving the road , when you judg the truth lies beside it : notwithstanding at this turn i conceive you leave it without cause . for if there may be a repentance found and saving without faith , either it must be a work or fruit of the law ( whether natural , or positive , it varieth not the case we now speak of ) or else of some third covenant made by god with men in order to their salvation , really distinct both from the covenant of works in the law , and from the covenant of grace in the gospel . for you cannot affirm it to be a work , or fruit , of the gospel , because you hold , . that it is required of those , to whom the gospel is never vouchsafed : and , . that there is no law or commandment given unto such persons , which are in no capacity of yeelding obedience to it : ( which latter principle will do you worthy service at many turns , if you will work it accordingly . ) that the repentance you speak of , is any fruit or work of any third covenant , is not ( i presume ) in your thoughts : however , i am not able to comprehend what this third covenant should be . that it cannot be any work of the law , or of the covenant of works , is evident from hence ; because by the works of the law shall no flesh be justified ; whereas this repentance is judged by you to be both justifying and saving . besides , it is the common and known opinion of learned divines ( and doubtless of good accord with the truth ) that the law knoweth no repentance . for the tenor of the law is more district and inexorable : cursed is every man that continueth not in all things which are written in the book of the law to do them , galat. . . by the way , your notion that adam , during the interìm between his fall , and the evangelical promise of the womans seed made unto him , was obliged to repentance , is but a mistake . such an interìm supposed , adam was therein no more obliged to repentance , then the devil is since his fall . the premisses considered , when i argued the command of god to beleeve , from his command unto men to repent , acts . . you had no commendable cause of that false demand ; sed quid hoc ad iphicli boves ? but i consider how hard a thing it is for a man not to be a little warm in a contest ; and i could for iphiclus his oxen , return balaams ass in exchange : but i shall not go forward with the bargain . certainly when god commands men to repent , he doth in the very substance and import of this duty , command them also to beleeve ; in as much as that repentance , which he at any time commands , is evangelical , and of a saving tendency ; and so can be no work of the law , unless it be the law of life , ( i mean , the gospel . ) from the said premisses it further appeareth , that the gentiles , to whom the letter , or written letter , of the gospel never came , and amongst whom the name of christ ( haply ) was never named , may yet in sufficient propriety of speech , and with largeness enough of truth ( though not in that critical formality of the signification of the words {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and praedicare , which you urge from grammarians and civilians ; a curiosity of dialect which the holy ghost commonly neglecteth , yea and grammarians and civilians themselves a ) may be said to have , and to have had , the gospel preached unto them . the gospel is said to have been preached unto the ancient jews , heb. . , . yet christ by name was not preached unto them , nor known amongst them . and as the rock , out of which moses , or god by moses , gave them water to drink , is said to have been , christ , viz. spiritually , in type , or representation : in like manner , yea and with much more pregnancy and neerness of signification , and revelation , the patience , and goodness , and bountifulness of god dayly vouchsafed unto the heathen , may be termed , christ . and upon this account the apostle clearly implieth , that the goodness of god leadeth men to repentance , ( rom. . . ) and consequently ( the premisses evincing it ) unto faith in christ , whether known , or not known , by them . for god being by the light of nature , known , or at least {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , knowable , to be infinitely just , infinitely bent in hatred and severity against sin ; when notwithstanding he shall express himself in goodness , and patience , and bountifulness towards those , who know themselves to be sinners , hereby he sufficiently testifieth and declareth unto them , that his justice and severity against sin have been ( and this must in reason needs be supposed to have been , by a way or means proportionable to so great and glorious an effect ) satisfied , and that he hath so far accepted an attonement for them , that in case they shall truly repent of their former sins , and persevere repentant unto the end , they shall escape the punishment due unto their sins , and consequently be saved . and what is this , being interpreted , but to have {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the effect or substance of the gospel preached unto them ? the scriptures in several places ( which i have not leasure at present to examine or discuss ) plainly insinuate a capacity in the heathen , yea in all men by the light of nature ( i mean , where this light is given , and shineth ) by such a regular and rational process of discourse , as that mentioned , to attain or make out this evangelical conclusion , that some mediation , some attonement or other , hath been made , and accepted by god , for the sins of men . but i demand ( saith the apostle paul , ) have they not heard ? yes verily ( saith he ) their sound went forth into all the earth , and their words unto the ends of the world . he had said in the verse immediately foregoing , that faith comes by hearing : in this verse , he shews ( in an answer which he gives to a demand or question put by him ) what hearing it is , by which faith comes ; or at least what hearing is sufficient to beleeve upon , or to produce faith . this hearing , he saith , is the hearing of that sound , and of those words , which the heavens , and the day , and the night speak , and that are gone forth into the ends of the world , ( as appears by the place , in psal. . from whence these words are cited . ) if you ask me , but what is the sound , or what are the words which the heavens , and the day , and the night , i. e. the constant course of the providence of god , in the government of the world , speak in the ears of all nations , and of all people , that faith should come by the hearing of them ? i answer : they are the words of eternal life too , as well as those , which ( as peter acknowledgeth ) our saviour himself had to speak ; yea and did speak upon all occasions ; onely they are not so plainly spoken , as he was wont to speak : their parable is somewhat more dark , and harder to be understood . but the sence and import of what the heavens moving still in their natural course , and the gracious providence of god , joyntly speak in the ears of all flesh , is , that god is taken off from the fierceness of his displeasure against sin , and that he holds forth his white flag , and offers terms and conditions of peace unto the world ; and that upon their coming into him by repentance , they shall be received into grace and favor . and what is this but the very tenor , sum , and substance of the gospel ? which yet is more plain from that of the same apostle , acts . to the men of lystra . who ( saith he , speaking of god ) in times past suffered all the gentiles to walk in their own ways . nevertheless he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitful seasons , filling our hearts with food and gladness . in respect of what was it , that god left not himself without witness amongst the gentiles , even then when he suffered them to walk in their own ways ? ( viz. without admonishing and directing them how to walk , and what to do , after any such manner as now he doth by the letter of the gospel sent amongst them : ) what did the witnesses the apostle here speaks of , witness concerning god , or , on his behalf ? doubtless he doth not speak here of his godhead , nor of his power , nor of his wisdom , as if his meaning were , that god left not himself without witness of these ( though it be true , that he did not leave himself without witness , i. e. means of convincing men , of these also , ) but the works of creation , as distinguished from the works of providence ( whereof he here speaks ) are sufficient witnesses of these , according to the tenor of rom. . . and besides there are natural impressions of these in the spirits and consciences of men , which are witnesses on gods behalf thus far . but doubtless , that in god , or concerning god , which ( as the apostle here saith ) god intended should be testified or witnessed on his behalf unto men , was somewhat , more secret , more out of the way ( as it were ) of mens , common thoughts or apprehensions ; and particularly it was that gracious and good affection which he bears unto the world through jesus christ , his inclination unto peace with men , upon their repentance ( which is the substance of the gospel . ) this appears , . by the nature or quality of the witnesses here spoken of , which were , gods giving men rain from heaven , and fruitful seasons , his filling their hearts with food and gladness . such witnesses as these , are onely proper to testifie grace , and love , and desire of the good of those , to whom they are given , in him that giveth them . they plainly shew , that he that bestows them , is not extream , useth not extremity against those that do amiss ; and consequently that he is by one means or other , taken off from the rigor of his justice , and severity of his wrath against sinners . and , . it appears from hence ; because paul , who was not onely a diligent and faithful preacher of the gospel where ever he became , but was in special manner designed to be an apostle to the gentiles , preached no other doctrine but this at lystra ( a city of the gentiles ) upon that great opportunity that was now offered him . we cannot think that he should onely preach a philosophical or metaphysical sermon , concerning the essence or natural properties of god onely ; but that which was evangelical , and favoring of the gospel . now the holy ghost recording either the whole , or ( at least ) the sum and substance of what he preached in this place , reporteth nothing evangelical as spoken by him , except this be acknowledged for such . so that clear it is from the scriptures , that all the world , even those that are most straitened and scanted in this kinde , those that have not the letter of the gospel , have yet sufficient means of beleeving granted unto them ; of beleeving i mean , . that god is , . that he is a rewarder of those that diligently seek him : which is all the faith or belief that the apostle makes simply and absolutely necessary to bring a man unto god , i. e. into grace or favor with him , heb. . there are several other scriptures that speak home to this point , besides those argued ; particularly , that rom. . . or despisest thou the riches of his goodness , and forbearance , and long-suffering , not knowing that the goodness of god leadeth thee to repentance ? the long-suffering and goodness of god are said to lead men to repentance , because they testifie , according to a rational and clear interpretation , a willingness and readiness in god , to receive all such into grace and favor with himself , who shall unfeignedly repent of their sins . there is no other consideration , but this ( at least , none without this ) in respect whereof , the patience or bountifulness of god , can be said to lead , i. to perswade or invite , to repentance . there is no motive or perswasive , whereof sinners are capable , unto repentance , without hope of pardon upon repentance . in the mean season , you see it clear from the scriptures ( and the scriptures , as ye have seen , run parallel with evident and clear reason all along in this point ) that even heathen men , and those that want the history of the gospel , have yet a sufficiency of means whereby to beleeve , and so to prevent the wrath and indignation which is to come : in which regard , they are altogether unexcusable , if they do it not . consonant unto these things argued from the scriptures , are the judgments of our best protestant divines , at least when overshadowed with the spirit of truth . for-though ( saith calvin ) there will be found nothing in the world worthy the favor of god , yet he sheweth himself propitious unto the whole world in that he calls all men without exception to beleeve in christ , which is nothing else but an entrance into life . a so likewise wolfgangus musculus , after the same manner it is in this redemption of mankinde , of which we speak : that reprobates and desperately wicked men partake not of it , is not through any defect of the grace of god : nor is it meet , that , for the sons of perdition sake , it should lose the glory and title of an universal redemption , since it is prepared [ or , procured ] for all , and all are called to it b our english divines themselves in the synod of dort , express themselves to the same purpose thus : so then christ dyed for all men , that all and every one , by the mediation of faith , may through the vertue of this ransom , obtain remission of sins , and eternal life . so that the express sence of these men is , that even the heathen themselves , omnes & singuti , to whom the gospel was never preached ( in your sence , i mean ) by men , and in the letter of it , are yet called by god to it , yea and may so beleeve , that by the mediation of their faith , through the ransom payd for them , they may obtain salvation . but suppose we ( for argument sake ) that the heathen , to whom the gospel was never orally preached , were not in an immediate capacity of beleeving it ( upon those terms of beleeving lately signified , ) yet this proves not but that they might be in a remote capacity of beleeving it ; such a capacity i mean , which by a regular and conscientious exercise and acting of those worthy abilities , which god had conferred upon them , might , by the ordinary blessing , and according to the standing course of the gracious providence of god in such cases , have risen up and grown to an immediate capacity in this kinde . so that ( for example ) an heathen man , who never heard of the name of christ , may notwithstanding , by means of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. the effect of the law written in his heart , quit himself to such a degree of well-pleasing unto god , that god will not fail to reveal or make known his son christ unto him , after some such manner and degree , which shall be saving unto him . this is the express doctrine of learned m. bucer . here ( saith he , writing upon rom. . ) let us observe two things : that god in no age whatsoever left men destitute of the doctrine of salvation . therefore who ever at any time perished perished through their own default [ or neglect . ] for god so bedeweth [ or besprinkleth ] nature with his light , that they onely remain strangers unto righteousness , who willingly and of their own accord cast it from them . there are at this day nations not a few , to whom the gospel of christ is not sincerely preached : others there are , who hear nothing of it . but if these did not voluntarily put from themselves the desire of righteousness , the lord ( questionless ) would so antmate [ or enliven them ] with his spirit , that they should [ or , might ] perform the things of the law , commit themselves wholy to his [ grace , or ] goodness , and do unto their neighbors what they would that they should do unto them . hence it would come to pass that god would sooner send an angel unto them , as he did unto cornelius , then suffer them to remain ignorant of his christ . but whilest through impious ingratitude , they detain his truth revealed unto them in unrighteousness , they do not onely deserve to have no more of the good spirit of god given unto them , but even to be given up to a reprobate sence , &c. the other thing to be taken notice of , is , that we our selves also harken unto the work , or effect of the law , which is written in our hearts , that same right and divinely impressed sence of things within us , whereby we are continually called upon for holy and honest courses , and called back from those that are dishonest , &c. afterwards , upon vers . . of the same chapter , he hath these words : but ( as we formerly also shewed ) this was rather that which paul intended , viz. to offer to the consideration of the jews , that the gentiles , even before christ was revealed unto them , were partakers of true righteousness a . the clear result of this discourse is , that the heathen , who never had the gospel , or christ , de facto preached in the letter , or by men , unto them , were yet in a sufficient capacity of doing such things , upon the account whereof god would have revealed them unto them by one means or other , and this upon such terms , which should have been available to salvation . i might add much from calvin and other protestant writers of best account , of like import , who very frequently and familiarly in their writings promise with greatest confidence , the super-vening of the saving grace of god , unto the regular industry and diligence of men , in the improvement of the light they have received . yea , the substance of this doctrine is ever and anon preached by those , who are by some counted pillars of the ministry amongst us at this day : who notwithstanding again destroy that faith , which they build up in such a doctrine , by denying the universality of redemption by christ . mr edmond calamy ( in a sermon preached by him jan. . . on chron. . . ) amongst many other passages pointing the same way , taught his people and hearers thus : a wicked man may do that , which is right in the sight of the lord , by the light of nature , and by the help of common grace . and although god be not bouna to reward him for it , yet i doubt not but god , out of the abyss of his mercies , if he make use of common grace ; i do not doubt ( i say ) but god out of his abundant mercy , though he be not bound unto it , yet will give him spiritual [ or , special ] grace : if he make use of common nature well , god will finde some way or other to do good to that mans soul . luk. . . if therefore you have not been faithful in the unrighteous mammon , who shall commit to your trust the true riches ? this place seems to hold out thus much ; that if a man improves the outward mercies of god , or the work of common grace , god will entrust that man with better riches ; god will finde out a way to do that man good . afterwards ( in the same sermon ) thus : thou oughtest to do according to the gift and power , which god hath given thee in a natural way : and that god , which hath given thee power to do it in a natural way , will ( no doubt ) assist thee with power to do things in a spiritual way . for that man which improves his natural talent , god will one time or other entrust him with a spiritual talent . for there was never any man went to hell for , cannot , but for , will not . if you shall please further to peruse my answer to mr jenkin , entituled , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , pag. , , , &c. you shall finde the concurrent judgment of some others of no mean esteem for learning , piety , and whatsoever is called orthodox amongst us . and the truth is , that in such a doctrine as this , they cleave to the scriptures themselves , and are one spirit with them . for when our saviour , towards the cloze of the parable of the talents , teacheth thus : for unto every one that hath , shall be given , and he shall have abundance ; but from him that hath not , shall be taken away , even that which he hath ; he clearly avoucheth this for truth , that whatsoever a mans original stock , in gifts or endowments in one kind or other , from gods hand shall be , be it never so weak , small , or inconsiderable , yet by a careful employment , it shall , through the grace and blessing of god hereupon , improve to a spiritual estate , which is therefore compared to an abundance , because the possessor hereof is enriched above measure by it . for that our saviour by , him that hath , and to whom he promiseth , that more shall be given , doth not mean a person already converted , regenerate , or endued with true faith , saving grace , or the like , so neither , by him that hath not , him that wanteth saving grace , is evident ; . because by the servants who received the talents , as in a glass , is represented the state and condition , not of beleevers onely , or those that shall be saved , but of the generality of mankinde , or ( at least ) as well of such who will perish , as of those who shall be saved . this is evident from that which the parable relateth concerning the unprofitable servant , who went and hid his talent in the earth ; for which his lord commands him to be cast into outer darkness , where there is weeping and gnashing of teeth . now the words under debate were uttered by our saviour , upon occasion of this severe award ( as it may seem ) which the lord passed against this unprofitable servant ; take therefore the talent from him , and give it unto him that hath ten talents . of the equity of this order , he gives an account in the said words : for unto every one that hath , shall &c. plainly implying , that by him that hath , he meaneth , him that hath upon improvement , or ( which comes to the same ) him that sheweth and declareth that he hath [ somewhat given him ] by his employment and improvement of it : for otherwise , he that had his talent taken from him because of his hiding , or non-employment , of it , had , as well as the other , by original gift . and if by , him that hath , he should mean , him that hath , simply , or , in any consideration , then he that had received the one talent , notwithstanding his hiding it , should have had given unto him , and so had more abundantly , as well as the other . again , . there is no ground , nor ( i suppose ) colour of reason , or ground , to conceive , but that all the talents ( mentioned in the parable ) the five , the two , the one , were all of one and the same nature , or kinde ; and that none of them signified any supernatural , or necessarily-saving grace , but onely natural gifts , or endowments , such as men unregenerate were capable of , as well as regenerate . nor do either calvin himself , musculus , or any other of our protestant expositors , give the least intimation of their sence to the contrary , in their commentaries upon the said parable ; though musculus be more assertive and express in the point , then any of the rest that i have seen . amongst the ancient , ambrose , by these talents , understands the gifts or endowments of natural reason b ; which differs not at all in any thing material from the sence of our late orthodox interpreters . if then by the talents be signified endowments or gifts of nature , and such as the generality of men receive from god in some measure and degree , or other , evident it is from the clause under consideration , unto him that hath shall be given , &c. that by a faithful and careful use of those natural abilities , that light of reason , conscience and understanding , which every person of mankinde under heaven receiveth from god , he may and shall receive from him yet further , that which shall be of a saving import and consequence unto him . for that , by that which is ( in the parable ) promised to be given , and that in abundance , to him that hath , must of necessity be meant somewhat that is of a spiritual and saving nature , is evident from the carriage of the same parable ; where the servants , who had received the talents , and employed them faithfully ( by whom are typified our saviours , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , those that have , as was lately said ) are graciously invited by their master into his joy : enter thou into thy masters joy : so to the other ; enter thou into thy masters joy . now if either god , or christ , be signified and meant by the master of these servants ( as i suppose no man questions , but that either the one , or the other , are typified hereby ) by , entering into their joy , cannot be meant a receiving of a greater measure of natural gifts or endowments , nor of receiving any reward which belongs to persons qualified onely with such endowments as these , but , salvation , or eternal blessedness and glory . if so , it roundly follows , that by what christ promiseth shall be given to him that hath ( in the sence declared ) is meant somewhat of a saving consequence , as regenerating grace , the sanctifying spirit of god , faith , and the like . and promising , not onely , or simply , that to him that hath , shall be given , but further , that he shall have abundantly , he clearly signifieth , that in case men will provoke , stir up , and lay out themselves accordingly in the improvement of such abilities and gifts , which shall from time to time be vouchsafed unto them , they may , by vertue of the bounty and gracious decree of god in that behalf , attain and receive from god what proportion or measure of the spirit of grace , and of god , they can desire . what hath been argued , and ( i suppose ) demonstratively proved from the parable of the talents , and more especially from this promise or engagement of our saviour , to him that hath , shall be given , viz. that upon a regular and reasonable improvement of those principles or abilities ( which we more commonly , then properly , call , natural ) vouchsafed by god unto men , they shall certainly receive from him that which is spiritual and saving , might be further evidenced and confirmed from many other scriptures ; as from mat. . . mark . . luk. . . ( where the same promise , almost in the same words , upon a like occasion , is made , and taught for sound doctrine , by our saviour ; ) so likewise from mat. . , . mark . . luk. . . & . . joh. . , . eph. . . rom. . , , , &c. hebr. . , &c. ( besides twenty more . ) in all which places there is a perfect eye of the notion contended for , visible enough to him that shall narrowly look upon them , and enquire into them . and indeed the opinion or doctrine it self , which we now plead , is so rational , so intimously comporting with , and suitable to , the genius and main design of the gospel , which is to advance godliness , and all excellent and worthy ways and works amongst men , that there is nothing can be alledged against the truth of it , but what upon due consideration will be found manifestly prejudicial and obstructive to the practice of godliness , and of things worthy and honorable amongst men . from these discussions then it clearly follows , that the heathen , who onely have , or have had , the benefit and help of the light of nature , together with those impressions of good and evil which accompany it , are , and have been , by means hereof , in such a capacity of having the gospel , if not preached , yet ( which is altogether as much , or rather more ) revealed unto them , and consequently of beleeving it , that were they , had they been , true and faithful to the dear interest of their own peace and happiness , they may , and might beleeve it , if so , the want of the letter , or oral preaching of it unto them , doth not excuse them from sin in their non-beleeving it ; unless we shall say , that the committing of one sin , excuseth from the guilt of another , or that the neglect of one duty , dischargeth from the obligation of another . . ( and lastly ) suppose and grant we yet further ( for argument sake ) that the heathen actually wanting the letter and external ministry of the gospel by men , were in no capacity at all of coming to the knowledg of it , either by the works of creation and providence , nor yet by any improvement of their natural abilities ( possible unto them ; ) yet it must needs be acknowledged that they were in a capacity of being made partakers even of the letter and oral administration hereof , in such a sence , as all nations are in a capacity of having and enjoying such merchandize or commodities , which are exportable from any one nation under heaven , and may be had by recourse and equitable applications made to this nation for them . when god erected and set up , first his tabernacle , and afterwards his temple , amongst the jews , together with that entire systeme or body of his ceremonial worship , wherein , though under types and figures , he discovered his gracious counsel and intentions by jesus christ towards the world , and ( indeed ) preached the gospel , though his intent and purpose herein was to priviledg and accommodate this nation above any other people and nation under heaven , yet was it no part of his minde , that these discoveries of himself , or the great blessing accruing thereby unto men , should be so confined or appropriated unto this people , but that all the world , and all the nations round about them , far and neer , yea and every particular person , born or dwelling in any of these nations , might , if they pleased , have had part and fellowship with them in all this grace and blessedness , as many actually had , who became proselytes to the religion and worship of this nation . yea all the priviledg or prerogative which this nation had above others , in , or about the word , and worship of god , the apostle paul resolveth into this , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. . . that they were entrusted with , made feoffees ( as it were ) in trust of that great treasure , the oracles of god , not for themselves , nor their posterities onely , but for the world , or generality of mankinde ; even as the same apostle , speaking of himself , and of the gospel , saith ( in the same word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , gal. . . ) that he was entrusted with it for the gentiles , or gentile part of the world , as peter was for the circumcision , i. e. the jews . this apostle , as in consideration that the said ceremonial worship , or mosaical gospel , was committed , or deposited in trust with the jews , he calls it , theirs , ( rom. . . ) so because they were entrusted with it on the behalf of the world , elsewhere calls it , in respect of the several members , parts , and veins of it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the rudiments , or elements , of the world , ( gal. . . colos. . , . ) meaning , those mosaical ceremonies and observations , which god delivered unto jews by moses , for the nurture and training up of the world ( during the infancy and pupillage of it ) in the knowledg of god , and the things of their eternal peace . in like manner , in that spirit of prophecy , which god poured out so abundantly upon this nation , in those prophets which he raised up and sent unto them from time to time , to instruct , admonish , reprove , declare unto them things to come , &c. he had respect , as well to the nations of the world , as to the jews themselves , as appears by sundry particular prophecies , which much more neerly concerned other states and nations , as babylon , egypt , tyre , edom , moab , &c. then the jews . athanasius ( among the fathers ) very excellently and fully to this point discourseth in his treatise concerning the incanation of the word of god : where , having affirmed that the grace of that image stamped upon men according to the likeness of god , is , and was , sufficient to afford unto men the knowledg of the word of god ; and yet , that , in case men should neglect to know him , by looking into themselves , he had provided this remedy for such their weakness , viz. that by the works of nature they might understand him to be the workman , &c. he advanceth his discourse in words to this effect . but when as the negligence of men by degrees grew worse and worse , god yet again provided for this weakness also , sending unto them laws and prophets familiar with them [ or , which might be well known to them , ] that in case it were troublesom unto them to look up towards heaven , they might receive instruction from their neighbors , [ or , neer at hand . ] for one man may learn of another that which is excellent , neerer hand . so then they might by lifting up their eyes to the vast magnitude of the heavens , and considering the sweet harmony of nature [ or , the creation ] come to know the word of the father to be the captain [ or guider ] hereof , and that by his providence over all things , he discovers and makes known the father unto all men , and that he therefore gives motion unto all things , that all men by him may know god . or if this were grievous to them , they might converse with saints [ or , holy men , ] and from these learn to know god the maker of all things to be the father of christ , and that the worshiping of idols is impiety , and full of all ungodliness . they might also by the knowledg of the law abstain from all transgression , and live righteously [ or , vertuously . ] for the law was not [ brought into the world ] for the jews onely , nor were the prophets sent onely for them [ or , their sakes . ] they were sent indeed unto the jews , and of the jews were persecuted : but they were the sacred and publique school of the whole world , to instruct men as well in the knowledg of things appertaining unto god , as in matters relating to the discipline and government of the soul c . consonant to the import of this discourse , is that of calvin also , transcribed by me , pag. , . of my redemption redeemed : toward the cloze whereof he speaketh words to this purpose : although indeed there was no necessity to seek him [ god ] very far , by reason that each one might finde him in his own self , being that we are all kept and preserved by his vertue dwelling in us . in the mean time , to manifest more imply his goodness and infinite clemency amongst men [ or , towards men ] he hath not contented himself to instruct them by all such documents , as those we have exprest , but hath specially given to understand his voyce to a certain people , &c. [ meaning , that from , and by means of , these , the rest of the world might have opportunity to receive the knowledg of those things , which were revealed unto them , not for their own sakes onely , but for the accommodation and benefit also of all others . ] if you please to peruse the commentaries of our best protestant writers upon those passages of christ , joh. . , , . sent you to reap that , whereon you bestowed no labor : other men labored , &c. you will find many things directly pointing towards the notion in hand . calvin himself acknowledgeth that some understand these passages as well of the gentiles , as the jews ; and confesseth , that in all ages there were some grains [ or , seeds ] of piety [ or , true religion ] scattered over the whole world d . gualter writing upon the said verses , plainly affirmeth , that the fathers and the prophets , by their diligent husbandry about the lords field , sew the seeds of true piety all the world over e . again , a little after he saith , that god used the labor and ministry of the patriarchs and prophets in tilling or culturing the world , and preparing it for the evangelical harvest f . afterwards he sheweth at large , into what countries , first the partiarchs travelled , spreading abroad where they came , the sweet savor of the true knowledg of god ; and then , how the prophets following them , by the spreading of their sermons and prophecies into divers nations far and neer , advanced the same service : which also he further saith was much promoted by means of the captivities and banishments of the jews , in assyria , babylon , and over all the east . having hereunto added the consideration of the translation of the scriptures ( then extant ) or of the old testament , into the greek tongue , procured by ptolomy philadelphus king of egypt after the babylonian captivity , which ( as he truly saith ) was of very great consequence for the propagation of the knowledg of the true god through the world , he concludes that these particulars did much facilitate and help forward the work and labors of the apostles in the conversion of the world . hugo grotius likewise upon the same place to the same purpose : the field was broke up , and brought into tilth , by the prophets , who not onely in judea , but in many other countries and nations amongst the gentiles , both by word and writing awakened men to the worship of the one god , which is the seed of an evangelical harvest , or enerease g . thus then you see that it is not my sence alone , but the judgment likewise of many wiser and more learned men , that god in setting up that great light of the knowledg of himself in the land of judea , which some conceive to be the center or middle part of the habitable world , and amongst the jews , as upon a candlestick , did intend the benefit and blessing of the shining of it throughout the great house of the whole world . and as many did partake of this benefit and blessing , who inhabited countries far remote from the jews , joyning themselves unto the people of the god of abraham , so had all others the opportunity of doing likewise . and though remoteness of country , or dwelling , from judea , might haply be some extenuation or mitigation of the sin of mens remaining ignorant of god , his true worship , and service , and of those spiritual mysteries , which were to be learned in judea ; yet was it no adequate or sufficient excuse thereof . these things duly weighed and considered , the particulars objected by you against that proposition of mine , about which ( it seems ) you are at present dissatisfied , appear reconcilable enough to it , and fairly answerable . for , . whereas you argue , that all men have not a legal tye or obligation upon them to beleeve on jesus christ , and upon this account cannot stand bound to beleeve on him ; i answer , by denying your antecedent , and affirm , that all men [ i. e. all men not wholy disabled , either through want of years , or defect of natural capacity , to beleeve ; though there be a sence , which the schoolmen term , sensus divisus , wherein even such persons as these are under a tye of beleeving , ] but all others ( i affirm ) are simply and directly under an obligation of beleeving on jesus christ . whereas you further argue ; if so , then are they under this obligation , either by the law of nature , or else by some positive law of god ; and affirm , that by neither ; and hence conclude , not at all : i answer ; the obligation you speak of lieth upon them , by the force and authority of both these laws . first , the law of nature requireth all men , teacheth all men , . to seek and enquire after god , i. e. the knowledge of his nature , attributes , excellency and perfection of being . . after the richest and best discoveries of his will and pleasure concerning men , which are anywhere to he found . . ( and lastly ) this law requireth likewise of all men , to submit unto every part of the will and pleasure of god concerning them , being any ways made known to them . otherwise we must hold , either that this law teacheth not men , to regard , minde , look , or listen after any manifestation or dicovery , which god makes of himself in any part of the world , but onely neer to them , and ( as the saying is ) under their noses , or within their own thresholds ; or else that it teacheth them to rest satisfied with such . discoveries in this kinde , which are imperfect , and unsatisfactory : or lastly , that it doth not teach them to submit to the will of god in all things , as far as it shall be discovered unto them . none of all which can be affirmed with truth , or likelyhood of truth . first then , if the law of nature requireth of all men ( except the before excepted ) to enquire after the best and fullest discovery , which god anywhere maketh of himself , his will and pleasure concerning men ; and , . if the gospel be the fullest and richest discovery in this kinde , which he hath made , or which is to be found ( which i presume is no christian mans question : ) and lastly , if it be the express revealed will of god in this gospel-discovery of himself , that all men who hear of it , or come to the knowledg of it , should beleeve in his son jesus christ ; it roundly follows , that by the law of nature , all men of years and competent understanding , stand obliged to beleeve in christ , either in sensu composito , as viz. if they have , or have had , the letter of the gospel , or live , or have lived , under the found of the ministry of it ; or else in sensu divisa , viz. in case the gospel hath never yet in the letter or ministry of it been revealed unto them . nor is that which you alledg concerning the inability of the light of nature to discover , that there was , or ever would be , such a man and mediator as jesus christ , much considerable to your purpose , though it should be granted in as ample terms , as you propound it . for what though the light of nature be not sufficient to make such a discovery , yet is it sufficient to teach men that it is their duty to enquire and harken out what discoveries god maketh of himself in the world : and when they have heard of , or found out , the discovery you speak of ( i mean of such a man and mediator as jesus christ ) it is able to inform and teach them that it is their duty to beleeve in him accordingly . the light of nature ( probably ) is not sufficient to inform every member or subject in a state or commonwealth what laws or statutes the parliamentary or legistative authority of their state , will enact , or impose upon the respective members hereof . nor can it reasonably or equitably be expected from the persons invested with the legislative power , that they should cause all the laws which they enact from time to time for the due government of their state , to be proclaimed by an officer of state at every particular mans door , no nor yet in every particular village or town , to oblige the inhabitants to a subjection unto them . it is sufficient for such an end and purpose as this , if they be proclaimed , published , or promulgated in the metropolis or head city of this state , where , or from whence all and every the respective inhabitants and subjects hereof , may and ought to receive information of them , what they be . and they that live most remote from the said metropolis , or place , where the publication of the said laws is made , are notwithstanding as well obliged to the observation and keeping of them , as the inhabitants of this city it self , though these , by reason of their dwelling , have a readier and better opportunity to come to the knowledg of them . in like manner god being the absolute monarch of , and lawgiver unto , the world , it is sufficient for him , and as much as can reasonably be expected from him , onely that he should take care and provide , that that great law of life and death , the gospel , should be published , and promulgated in some eminent place , or places of the world , from whence all other parts of the world round about might have an opportunity to receive the knowledg of it . nor are any of the respective subjects of this great kingdom of the world , priviledged or exempted from yeelding obedience and subjection to their king in that great law of his gospel , because of any remoteness of their dwellings from those places , where he hath made any solemn publication of it , or because he hath not sent a publique : officer of heaven , an authorized minister of this gospel home to their houses , to proclaim or publish it within their doors . so that ( by the way ) the meaning of those demands of the apostle , on which you insist , how shall they beleeve on him , of whom they have not heard ? and how shall they hear without a preacher ? and how shall they preach , except they be sent ? the meaning ( i say ) of these interrogatories , or any of them , is not , either as if no man could possibly beleeve the gospel , but he that had personally heard it preached by a minister , or that men could never come to hear it , but onely from the mouth of such a minister ; or that none could publish it upon such terms , as to cause it to be beleeved by men , but some such minister onely ; all such suppositions as these are palpably irrelative to the minde of the apostle in those demands . his meaning in them is onely to imply , . that the world , having generally so corrupted themselves with all manner of wickedness , and voluntarily estranged their hearts and minds from god , were in no likely posture or condition to be brought to beleeve on him by means of christ , or on christ himself , without the opportunity and advantage of some declaration or report of the gospel made in one kinde or other unto them . . that they were not like to hear of god , or of jesus christ , in the gospel , had there not been some , one , or more , to have preached , or published it in the world . . ( and lastly ) that there was no likelyhood , that any such man , or number of men , would ever have been found or heard of , who should , or would , have preached or published the gospel , or name of jesus christ , up and down the world , had they not been sent , i. e. had they not received both instructions from god concerning the truth , tenor , and substance of the gospel , and how they were to proceed in the preaching of it , as also a special charge and injunction from him to preach it accordingly . none of these particulars give the least intimation , as if no man were either in a capacity , or under an obligation , to beleeve the gospel , but onely they to whose habitations some minister of the gospel was , or should be , sent to preach it . it is sufficiently known , and generally granted by divines , that there were , and are , several nations and countries in the world , unto which none of the apostles ever came to preach the gospel : yet the apostle paul informeth us , and that with an emphatical asseveration , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , translated , verily , that their sound went forth into all the earth , and their words unto the end of the world , rom. . . how can this assertion of his stand , but in the strength of this rational supposition , that their preaching and publishing the gospel in such parts and places of the world , where they came and had opportunity to do it , was vertually and constructively a preaching and publishing of it throughout the whole world ; and that those nations , unto which the apostles did not preach it personally , had yet a gracious opportunity to come to the knowledg of it , by means of their preaching and spreading of it so far , and in such countries , as they did ? and unless such a supposition as this be admitted , we must fall hard and heavy in our censures upon the apostles , and conceive of them as men unfaithful and defective in the execution of that high commission , and most weighty charge , imposed on them by the lord christ , concerning the preaching of the gospel ; the tenor whereof ( as we know ) was , that they should go , and teach all nations , baptizing them , &c. mat. . . and again ( as another evangelist draweth it up ) that they should go into all the world , and preach the gospel to every creature . no interpretation of what the apostles did , in , or about the discharge of this their commission ( the equity of this commission salved ) can render them obedient and faithful therein unto their great lord and master , but onely that which supposeth every creature to have been sufficiently evangelized or taught by them , in the teachings of that party of the creature , or of those particular creatures , which were actually and personally taught by them : and that all the world was put into a sufficient capacity of beleeving , or ( which is the same ) into a way of having the gospel even in the letter of it made known unto them , by their enlightening those parts of the world with the knowledg of it , in which they preached it . nor can that of the apostle claim the honor of truth , where , speaking of the gospel , he saith , it was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( the word so emphatically urged by you ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. preached unto every creature which is under heaven , ( col. . . ) but upon the account and warrant of such a construction . but , . neither will my principles allow me to gratifie you with my belief of this your saying ( unless very rigidly understood , and in such a sence wherein it will little accommodate your cause ) that the light of nature , neither can , nor ever could , discover to mankinde , that there was , or ever would be , such a man , and mediator as jesus christ , &c. what the light of nature hath de facto discovered unto mankinde , may much better be known and judged of , then what it can , or could , discover . i confess my apprehensions concerning the extent of the power and abilities of the light of nature carefully preserved , prudently managed , and industriously improved and imployed , run very high : and i judg that the greatest part of what this light hath hitherto discovered unto mankinde , is not commensurable to the least part of what it is , and hath been , able to discover . but what if it be granted , that it neither is , nor hath been able to discover , that there was , or ever would be , such a man and mediator , as jesus christ , viz. in all particularities relating to his person , wherein the gospel presenteth him to the world , yet may it be able so far to discover him , that a man by the discovery may be rationally perswaded , through , or by means of him , to depend upon god , for the pardon of his sins , and salvation of his person , yea and this to the real obtaining of both at the hand of god . i have no ground at all to beleeve or think , that such jews , who before , and under , yea and long after moses , did beleeve in god unto salvation , had jesus christ discovered unto them in any such vision of particularities , as that exhibited in the gospel . the sum and substance of what they ( at least the far greater part of them ) apprehended , knew , or beleeved concerning christ , amounted not ( i suppose ) to much more then this ; viz. that god had found out , and pleased himself in , a way or means , how to shew mercy and to forgive the sins , and save the souls , of such who should put their trust in him , and live righteously and holily in this present world . for that god did not declare , [ i. e. make plainly and fully known in the world ] upon what account of righteousness or justice , he pardoned sin committed in the world before the great attonement made by the death of christ , until this attonement was actually made , is evident by this passage of the apostle , rom. . , , . being justified freely by his grace through the redemption that is in jesus christ ; whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god ; [ meaning , that god through his great patience , or strength of forbearance , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , remitted sin , even long before any satisfaction or attonement made for it ; ] to declare , i say ; at this time [ viz. when christ suffered in the flesh ] his righteousness , that he might be just , and a justifier of him that is of the faith of jesus , i. e. that he might appear to be , and to have been , just , in justifying him [ i. e. every one , or whosoever ] {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that was , is , or shall be a beleever in christ . from this last clause , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is of the faith of jesus , i. e. that beleeves , or depends , on christ for righteousness ( relating in special manner to the beleeving jews before the coming of christ in the flesh , ) it is observable , that they are reputed by god ( and consequently , ought to be so reputed by men also ) beleevers in christ , not onely who know him by name , or in the hypostatical union of the two natures , or the like , and beleeve on him under such a notion as this ( for thus the beleeving jews , who were justified by god before the coming of christ , neither knew him , nor beleeved on him , as was formerly said , ) but also they that beleeve on god by , or through him ( as peter expresseth it , pet. . . ) i. e. who either by grace purchased or procured by him , or by any providence , or dispensation , one or more , issued by god for his sake , or upon his account , in the world , are brought , or prevailed with , to depend on god for the forgiveness of their sins upon their repentance . and that the jews i speak of , when they did beleeve on god unto justification , did not explicitely , or by name , beleeve in jesus christ , seems to me very apparant from those words of christ to his apostles , joh. . . ye beleeve in god : beleeve also in me . if they had beleeved in him as explicitely , and distinctly , as they did beleeve in god , there had been no more ground , why he should exhort or encourage them to beleeve in him , then in god : nor why he should have owned them in their belief in god , more then in their belief in himself . and that that their belief in god , which our savior here acknowledgeth in them , was unto justification , i suppose that you neither will , nor reasonably can , deny . now then if such a faith , which had jesus christ onely vertually and interpretatively in it , and none but god himself explicitely , and directly , was notwithstanding available to the justification of the jews , who had better opportunities of means for an explicite knowledg of him , then the gentiles ; much more reasonable is it to conceive that the like faith will be accepted in the gentiles to their justification ; especially considering , . that same divine attribute , which the scripture calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a non-acceptation of persons ( so frequently asserted and inculcated by the holy ghost in the scriptures : ) and , . that the justification of men , is a judiciary act awarded , according to the tenor of a known law , by god . besides , that jesus christ is in such a faith , by which men are actually enabled to come with acceptation unto god , i presume you will not deny , considering what christ himself saith , no man cometh unto the father , but by me , joh. . . that by such a faith , whereby a man beleeves , . that god is : . that he is a rewarder of them that diligently seek him , he is enabled thus to come unto god , is the express doctrine of the apostle , hebr. . . and that the heathen , who never had the advantage of the letter of the gospel , were notwithstanding , partly by the light of nature , partly by the works of creation , partly by the patient and gracious administrations of god in the course of his providence towards the world , in a very sufficient capacity of attaining such a faith as this , if i judged it matter of question , either to your self , or any other considering man , might be largely demonstrated , not onely from the scriptures , but even by many pregnant testimonies extant in the writings of the heathen themselves . not to impose any great tax upon you , though for your own satisfaction , in this kinde , if you will please to peruse onely the fifth and nineteenth chapters of the l. du pless is de veritate religionis christianae , you will find by several passages drawn together by this learned author from the writings of such heathens as we now speak of , . that the light of nature was sufficient to discover unto them somewhat concerning christ : and , . ( and more clearly ) that they did ( i mean , many of them , and consequently , that more , yea , that all , might ) beleeve , both that god was , and that he is a rewarder of those , who diligently seek him . and i presume you know that much more of this latter import might readily be cited from the books and writings of several others of them , not mentioned by the late named author . again , . that the heathen we speak of ( and consequently , all men without exception ) had , and at this day have , a tye upon them by the law of nature to beleeve in jesus christ , is evident upon this consideration ; viz. because this law obligeth all men to do that , which is essentially conducing to their soveraign welfare and peace , and without which it is unpossible for them to escape ruine , and destruction . and if men stand bound by the law we speak of , to use such means for the preservation of their natural lives and beings , without which they cannot reasonably expect or judg that they should be preserved ; much more must they needs be obliged by the same law to provide things needful for their eternal safety and well-being , and without which they cannot , upon any reasonable account , expect or look for these so importantly-necessary accommodations . now the scripture saith expresly ; neither is there salvation in any other , [ meaning , but in jesus christ , ] for there is none other name under heaven given among men whereby we [ men ] must be saved , ( acts . . ) and this by beleeving on this name , joh. . . these latter words , there is no other name under heaven given , &c. clearly overthrow two of the main pillars of your discourse , which are these ; . that this law of salvation , whosoever beleeveth , shall be saved , respecteth onely such , unto whom the letter , or vocal ministry of the gospel is sent , and that there is another law , covenant , or promise , by which others shall , or may , be saved , ( which by the way , i look upon as a very adventurous position , and of dangerous consequence . ) . that such a repentance , which neither includeth , nor supposeth faith in christ , in one kinde or other , and whereof persons unevangelized ( in the sence oft mentioned ) are capable , is available to these persons unto justification and salvation . for if there be none other name [ but that of jesus christ ] under heaven given among men , whereby &c. i. e. no other method , course , way , or means whatsoever vouchsafed by god unto men for their salvation , it demonstratively follows , . that this law of salvation , whosoever beleeveth on jesus christ , shall be saved , with that of condemnation ( opposite to it ) he that beleeveth not , shall be damned , doth not respect onely persons gospelized ( in the sence declared , ) so that these onely shall be either saved , or condemned , according to the different tenor and import of them ; but the generality or universality of mankinde , where ever the faculties of reason , judgment , conscience , understanding , &c. are found in any competent growth or maturity . . that no repentance whatsoever , which hath not the name , i. e. the vertue , grace , merit , influence ( in one kinde or other ) of christ in it , will avail any man unto salvation . nor is that of the apostle , rom. . . any ways contradicting that which hath been now said : for as many as have sinned without law , shall also perish without law : and as many as have sinned in the law , shall be judged by the law . for the intent and purport of this passage onely is to shew , that god in the judgment and condemnation of wicked men , will have respect to the different degrees of means and opportunities , which have been vouchsafed unto them respectively , for the restraining of them from the ways of sin and wickedness ; and to imply withall , that because the letter and oral ministry of the scriptures , or word of god ( frequently termed , the law ) superadded to the law and light of nature , and those other advantages ( common unto all men ) of the works of creation , providence , &c. are a means of greater efficacy and a more potent tendency to restrain from sin , then those other alone , and without these , therefore they , who shall be found to have lived wickedly and ungodlily under these , shall receive a greater damnation , then those who have lived sinfully under the want of them . if it be yet further objected ( against the argument in hand ) that the law of nature cannot oblige men to things unpossible , no not in order to their own preservation , or peace ; and therefore cannot oblige those to beleeve in jesus christ , to whom he was never preached , this being unpossible unto such persons , as these : to this i answer , . that the sinews of this reasoning have been already cut , where we proved , that jesus christ , is so , so far , and upon such terms , preached , or made known unto all men without exception , that no man lieth under an impossibility of beleeving in him ; i mean , of beleeving in him upon such terms , which will be available to his salvation , ( as hath been formerly declared . ) but , . i answer yet further , that if the positive , or written , law , or word , of god , bindeth men unto that which is unpossible , what reason can there be given , why the law of nature may not do the like ? ( especially considering that this is the law of god , as well as that . ) but that the positive or written law of god requireth things unpossible of men , is ( i suppose ) your own sence and judgment ; certain i am , it is the general sence of those , who are enemies to the doctrine of universal attonement . . ( and lastly ) were it granted that the law of nature doth not binde to things impossible , in sensu diviso , yet it may very equitably and well binde to things unpossible , in sensu composito . as for example ; suppose i have a childe , or wife , lying sick in an upper chamber , or room in my house , and at present i am below ; the law of nature in this case bindeth me to visit them , which yet is unpossible for me to do , whilest i remain below , and in my present posture of absence from them . but because i may very possibly go and get up to them by the opportunity of such stairs or steps , which are purposely provided to make the way into this chamber passable for men , therefore the tye which is upon me by the law of nature , to visit them , is no ways hard , or unreasonable . in like manner , were it granted , that men who never heard of the name of christ , are , in their present condition , posture , and frame , under an impossibility of beleeving on him , and so not bound by the law of nature to beleeve on him , during this incapacity ; yet this no ways proveth , but that they may stand bound by this law to beleeve on him , yea and that this beleeving is possible enough to them , in sensu diviso , ( as hath been said ) though not in sensu composito , that is , by using such means , and applying themselves to such a course , whereof they are , actually , and de presenti , capable , and which have a proper and direct tendency to enable them to beleeve actually in due time . sed de his , priùs . nor do i beleeve that any person whatsoever of mankinde ( such only excepted , who have sinned the sin unto death , as john expresseth it , who , in and by the said sin , cast in their lot with devils , and deserve no longer to be numbered amongst men ) liveth under any simple , absolute , or invincible impossibility of being saved . yea if it shall be supposed , that any other person lieth under such an impossibility , it must needs take off from the hearts and consciences of men much of that fear and dread , which are of a very soveraign consequence and import to preserve them from the horrid guilt of that sin . and thus ( i trust ) i have given a fair and satisfactory account unto you of the truth of this doctrine , that all men stand bound by the law of nature to beleeve on jesus christ ; or at least ( in your own phrase ) somewhat that seems to me very like to such an account . again , . that the like obligation is imposed by god upon all men ( in the sence explained , and avouched ) by a written , or positive law , is ( i suppose ) of a like ready and easie demonstration . when the holy ghost by the mouth of the kingly prophet admonisheth and calls upon the kings and judges of the earth , thus : kiss the son , lest he be angry , and ye perish from the way , when his wrath is kindled , &c. ( psal. . . ) . by the son , evident it is ( and interpreters generally consent ) that the lord christ is meant . . that by kissing this son , is meant such subjection to him , which includeth , or presupposeth faith ( at least ) in him , is so evident likewise , that i know no expositor otherwise minded . and besides , this clause , lest he be angry , and ye perish , &c. plainly evinceth it ; in as much as no kissing him , or subjection to him , without beleeving on him , will prevent his anger . . ( and lastly ) that by the kings and judges of the earth , he doth not ( in the first place ) mean some of these onely , as ( for example ) those who have the gospel preached unto them , with an exclusion of the rest ; nor , . that by kings and judges of the earth , he means the meer persons of men invested with these dignities , but ( by a synecdoche , and according to the frequent dialect of the scriptures ) those entire bodies and communities of men , of which kings and judges are the heads , are things , both so rational in themselves , and so demonstrable also from the first verse of the psalm , and indeed from the whole carriage of it , that to give any further proof of them , were but to light up a candle to the sun . or if it shall be importunely , and as it were by the teeth , held and maintained , that none but the persons themselves of kings and judges are here meant ; yet will it even from hence , and this with a notoriety of consequence , follow , that all their subjects , and consequently , all the world , stand bound , by vertue , as well of the same command , as of the same caveat , or threatening , to exhibit the same subjection unto the son of god . musculus may be consulted upon the place h . again , when the apostle john asserteth this to be the commandment of god , that we should beleeve on the name of his son jesus christ , ( joh. . . ) he cannot be conceived to speak onely of saints , or such who are beleevers already , as if these onely were the men , whom god commands to beleeve in the name of his son : for then it would follow , that every beleever in the first act of beleeving super-erogates , and doth more then god requires of him by any law , precept , or commandment of his . nor , . can he reasonably be conceived to speak of such onely , who have the letter or oral ministry of the gospel sent , or granted , unto them : because then ( in like process of consequence ) it will follow , that in case any of those , to whom the said priviledges are not vouchsafed , shall beleeve in christ , he also shall super-erogate , and do more in a way of righteousness , then god commandeth him . therefore when this apostle saith , it is the commandment of god , that we should beleeve , &c. his meaning is not , either , . that we saints , with the exclusion of all others ; nor , . that we who have the gospel preached by men to us , with the exclusion of all others : but , . ( and lastly ) that we men , with the inclusion of all other men whatsoever , should beleeve . if it be objected and said ; that such men , who have neither the letter , nor oral ministry of the gospel , are in no capacity , no possibility of beleeving : and therefore to argue , that in case they should beleeve , they should super-erogate , is to argue , not onely from an unsound , but even from an unpossible supposition ; and no better , then if a man should argue , thus ; if a stone , or a brute beast , should with an audible , or intelligible voyce , magnifie god , they should super-erogate , because there is no commandment imposed upon them by god to do such a thing : to this i answer , . that it hath been already sufficiently proved , that the supposition which this objection faulteth , is neither impossible , no nor yet unsound ; but that such persons , who neither have the letter of the gospel , nor yet the preaching of it by men , are notwithstanding in a capacity of beleeving . i add , . that if there be an impossibility that such persons should beleeve , then their beleeving supposeth , or includeth , some other thing which is unpossible also . for this is a true rule , and of unquestionable evidence : possibile est , quo posito , nihil sequitur impossible : that is possible , upon the supposal whereof no impossibility followeth . now in case it should be supposed that a man without the letter , or oral ministry of the gospel , should , or might , beleeve , it cannot reasonably be imagined what impossibility would follow ( i mean , in argument , or supposal ) hereupon . therefore there is no impossibility that such a person as we speak of , should beleeve . . ( and lastly ) in case men destitute at present of the letter , and ministry of the gospel by men , should not stand bound by some law , or commandment of god , to beleeve , then , in case either the said letter , or ministry shall at any time hereafter be vouchsafed unto them , they must either be supposed to remain still as much disobliged from beleeving , as before ( which , i presume , is none of your thoughts , ) or else , that there is some new commandment imposed upon them by god , which was not imposed on them before . now with god ( the scripture plainly affirmeth ) there is no variableness , neither shadow of turning , [ or , change , jam. . . ] nor doth he create , or make new laws to subject men unto upon emergent or accidental occasions : but all his laws were made , given unto , and imposed upon , men , before any new emergency , or change of circumstance , or condition , befalleth them . so that ( for example ) he that hath formerly been very poor , but hath of late a great and plentiful estate cast upon him by god , doth not now stand charged to distribute , to do good , to be rich in good works , &c. by any new commandment of god imposed on him since his advancement in the world , which did not oblige him before , but by vertue of such a command , whereunto he was subject all the time of his poverty , as well as since his being made rich , although he stood not bound by it to act according to the tenor of it , but onely then , or at such a time , when and in case he should become rich ; and now also not continually , but upon due and regular occasions onely . this commandment of god , thou shalt worship the lord thy god , obligeth a man as well sleeping , as waking , as well in the midst of his lawful employment , as at times of liberty and convenience for his actual worshiping of him : otherwise god must be said to take off this law from men , as oft as they go to sleep , or to the labor of their ordinary callings ; and again to lay it on them anew , as oft as they awake , or cease from their labor ; or rather as oft ( and as oft onely ) as they have opportunity actually to worship him . yet doth it not oblige any man to worship him at such a time , when , or whilest he is sleeping ( supposing his sleep in respect of the time or season of it lawful ) nor yet whilest he is at the work of his calling , supposing that herein he doth but that which is his duty to do . i make no question but you have often met with that common maxim of divines : praecepta affirmativa semper obligant , sed non ad semper : affirmative precepts always binde , but not unto always , i. e. not to a perpetual or uninterrupted practice of that duty , whereunto they binde . a rich man stands always bound to distribute to the poor , but not to distribute always , but onely upon all christian occasions and opportunities . so a minister stands always bound to preach to his people : but he doth not stand bound to preach always or continually to them . in like manner suppose it were granted , that an heathen , who never heard of the gospel , nor of the name of christ , nor ever had opportunity to hear of either , doth not stand bound to beleeve ( formally , or explicitely ) in christ , whilest he remains under these disadvantages for such a beleeving ; yet this proveth not , but that even such a person , stands simply and absolutely bound to beleeve in him , and this upon the terms specified : or in case the gospel shall at any time afterwards be sent unto him by god , that he now stands bound to beleeve by a commandment newly given or imposed upon him by god , and not by vertue of that commandment , wherewith he stood charged before . nor is that text acts . . cited by me to prove an universal obligation positively imposed by god upon all men to beleeve on christ , disabled by any attempt made by you in that behalf ; the words being these : and the times of this ignorance god winked at : but now commandeth all men every where to repent , &c. for , . we have demonstratively ( i suppose ) proved already , that the repentance here mentioned , and commanded by god unto all men every where , includeth , or presupposeth , faith in christ , and that no repentance whatsoever , is , or can be , actually saving , but onely such , which is influenced or raised by faith in christ , of one kinde or other , either formal and explicite , or else consequential , implicite and interpretative . . it hath been in like manner proved , that these universals , all men , every where , cannot reasonably , nor with that reverence and honor which are due to scripture-expressions , be here confined to such , either persons , or places , to whom , or where , the gospel had been then actually sent , and preached , when the words were uttered by the apostle , or should afterwards be thus sent and preached ; but are to be extended to all men simply , and to every nation under heaven ; in as much as there is no necessity for such a cautionary , or restrictive interpretation . whereas you further argue from the antithesis here made by the apostle , between the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the times of ignorance , and the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the present times ( when the apostle spake the words ) or times of the gospel-light , that how ever god in these latter , commands all men every where to repent , yet under those other he did not ; i answer , . that the conclusion which you hence infer , fights directly ( if i mistake not ) against your own sence ( otherwhere asserted in your papers ) both concerning an obligation lying upon adam to repent , in the interim between his fall , and the promulgation of the gospel to him ; as likewise concerning the like obligation lying upon all his posterity ( without exception , unless onely of such , who either through defect of years , or of understanding , or through inexpiableness of guilt , are uncapable of repentance ) whether the letter or ministry of the gospel hath been vouchsafed unto them , or no . for by what law persons , who never heard of the gospel , stand now , or whilest the gospel shines in other parts of the world , bound to repent , by the same they stood bound to repent-likewise , before the coming of the gospel into the world . therefore you cannot with the safety of your own principles , but confess , that all men every where , even {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , under those times of ignorance of which the apostle speaks , and before {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or the times of the gospel , stood bound to repent , so , or with such a kinde of repentance , which you affirm to be meant in the scripture in hand , i. e. such a repentance which is conform to the law of nature , and which includes not faith in christ ; and which you acknowledg also the unevangelized heathen stand now bound unto . . neither doth the antithesis or opposition between the two differing times mentioned import any such different dispensation of god , under the one , and the other , as if he had left men free from all and all manner of command and obligation to repent , under the former , and onely charged them with this duty under the latter ; but onely sheweth , or supposeth , that that obligation to repent , which lay upon men under the former , the times of ignorance , was but weak , faint , obscure , and with little authority upon the consciences of men , in comparison of that tye , obligation , or engagement hereunto , which god by an express command imposeth upon the world under the latter ( the times of the gospel . ) this to be the genuine and true import of the said antithesis , appears , . by the frequent and familiar usage of the scripture in like cases : . by consideration of the state and condition of the heathen throughout the world in the point in question , before the times of the gospel . first , it is a thing of frequent observation amongst expositors and divines , that the holy ghost intending to mention and assert any considerable encrease or advance of some former dispensation , is wont to express it in simple , positive , and absolute terms , and as if it were a new kinde of dispensation , and which had not formerly been known , or heard of in the world i . thus the promises made to abraham , gen. . concerning the multiplication of his seed , and their inheriting the land of canaan , are afterwards , as viz. cap. . , , , &c. again mentioned and expressed as if they had now been new , or first made , onely because they are expressed more largely , fully , and emphatically . when christ spake thus to his disciples after his resurrection , these are the words which i spake unto you , whilest i was yet with you , ( luk. . . ) in this latter clause , whilest i was yet with you , he insinuates his present being with them , by way of antithesis to his former being with them ( viz. before his death ) not as if he were not now present with them , as well as he had been formerly , but because his being now with them , was of a more transcendent and peculiar nature and consideration , then his former presence had been ; in as much as he was now in the estate of the resurrection , whereas in his former being with them , he was but in the ordinary condition of men . when moses and the priests spake thus unto all israel ; take heed , and harken , o israel , that this day thou art become the people of the lord thy god ; ( deut. . . ) their meaning was not to imply , that they never had been the people of the lord until now , [ i. e. a people whom god had owned and countenanced from heaven , taken into covenant with himself , &c. ] but that god by the constant tenor of his gracious administrations towards them from time to time until that day , had made them now more his people , then ever , had further declared himself to be their god , and to accept and own them for a people peculiar to him , then formerly : and that upon this account it concerned them more neerly , then ever , to harken unto him , and obey his voyce . in like notion our saviour promiseth his disciples that he will pray the father , and that he should give them another comforter , even the spirit of truth , when as in the very same period or passage of speech , he affirmeth that this comforter , or spirit , was already given them , or ( which is the same ) dwelt now with , or in , them , joh. . , . so that he mentioneth a larger effusion or donation of the same spirit , as if it were the primitive or first gift thereof . in like manner , when being now upon his journey for the raising of lazarus from the dead , he saith to his disciples , i am glad for your sakes that i was not there , to the intent that you migt beleeve , ( joh. . . ) he expresseth their beleeving to a further degree , as if it were the first of their beleeving , and that they had not beleeved before . whereas it is evident from joh. . , . and other places , that they had beleeved on him before . when the apostle affirms this to be gods end in chastising his people , that they might be partakers of his holiness , ( hebr. . . ) he doth not suppose that they were in no degree partakers of his holiness before their chastisement ; but he expresseth a fuller and richer participation hereof , as if it were a simple , absolute , or original participation in this kinde . so again when the evangelist john saith , that the holy ghost was not yet given , because jesus was not glorified , ( joh. . . ) his meaning is not , that the spirit had in no measure been formerly given , ( for questionless all those who under the law beleeved , and so those , who in the days of our saviours converse on earth , before his glorification , beleeved unto justification , were led hereunto by the spirit here spoken of ; ) but he expresseth that abundant and most remarkable donation and pouring out of it upon the apostles and others , after , upon , and by vertue of christs ascention into glory , as if it had been the first , and only giving of it . and it is a good rule or observation , which testardus delivers hereupon . those things ( saith he ) are said not to be , or not to be done , before the times of the gospel , which do less [ or , not ] appear , or are less perceived [ or , felt ] before this fulness of times k so that when the apostle saith ( in the scripture under debate ) that god now [ in the times of the gospel ] commandeth all men every where to repent , it doth not necessarily imply , that god never till now commanded the same thing . ( i mean , repentance ) unto them ; but that now he commanded it upon other terms , with more expressness and particularity of command , upon more lively and pregnant grounds , or motives , with another edg of authority , under greater severity , of punishment threatened in case of disobedience , then he had commanded it formerly . many instances from the scriptures have been presented unto you , ( and many more , i doubt not , upon a little further search might be added unto them , ) wherein such a construction as this must of necessity be admitted . and that this is the true and genuine sence of the place in hand , appears yet further by the latter consideration mentioned , which respects the state or condition of all mankind under the times of that ignorance , of which the apostle speaketh , and before the days of the gospel . for that the world was then under a command from god to repent , is evident from hence , viz. because otherwise their impenitency , and obdurate proceedings in such ways and practises , which are contrary to the law of god , yea and the law of nature it self , had been no sin in them , nor obligatory unto punishment , the apostles assertion being express , that it is the law that worketh wrath , [ i. e. that subjecteth men unto punishment , ] because where no law is , there is no transgression , ( rom. . . ) meaning ( as he expresseth himself upon the account in the chapter following , vers. . ) that sin is not imputed [ i. e. charged upon men , or punished ] where there is no law . so that unless we shall suppose the world to have been absolutely lawless , and that the generality of men might without contracting any guilt , or making themselves liable unto punishment , have committed all the abominations , which they did commit , yea and ten times more , until the times of the gospel , we must of necessity make or suppose them subject to some law , or other of god , whereby he commands repentance unto men . yea the apostle himself , in the same sermon , and a very few verses before the words in contest , plainly supposeth the men we speak of , even all the nations of men , to have been , all the time before the gospel , under an engagement or obligation from god , to have sought him , which supposeth ( at least ) their repentance . and hath made of one blood all nations of men , for to dwell on all the face of the earth , and hath determined the times before appointed , and the bounds of their habitations , that they should seek the lord , if haply they might feel after him , and find him , though he be not far from every one of us , &c. act. . , . his meaning is , that god hath taken such a wise and gracious course , . in the creation and forming of men . . in disposing and governing them , that they might be in a good capacity of seeking him , and this so as to finde him ( and consequently to enjoy him , and to be made happy and blessed by him ) although their minds and understandings were much darkened through corrupt principles , which they had voluntarily drank in , and sinful practices wherein they had walked , in as much as he was neer enough to them all , to have been found by them , even by groping , or feeling , as men use to seek for things in the dark ; meaning , that by a very low strain of industry , an ordinary diligence and enquiry they might have discovered and found him out , so far as to have worshipped and served him with acceptation , and this under all those great disadvantages for the finding him out , which they had brought upon themselves . these things import much more then their being under a simple command from god to repent ; though it is true , that a command to repent , vertually and with interpretation , contains and comprehends the whole duty of man . nor do these words , which you urge and insist upon , and the times of this ignorance god winked at , import any thing contrary to what hath been now argued , or as if god had neither taken , nor meant to take , any account at all of those heathen , who , before the times of the gospel , had only the books of nature , providence , and creation , to instruct them , for their misdemeanors in sinning . the apostle expresly saith , that as many as have sinned without the law , shall perish without the law , rom. . . and a little before : tribulation and anguish upon every soul of him that doth evil ; of the jew first , and also of the gentile , ( to omit much more that might be readily cited from the same apostle to the same purpose . ) therefore when god is said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to have over-looked , or winked at the times of ignorance , [ i. e. the ways and doings of men under these times , ] it is to be understood in a comparative sence , implying onely some such thing as this , that whilest means for the conversion of men from sin to righteousness , and for the bringing of them to the true knowledg and fear of god , were but low , scant , and weak in the world , in comparison of what they are now advanced unto by the shining of the light of the glorious gospel of christ amongst men , god was nothing so severe to mark what was done amiss , nothing so swift to execute judgment , or take vengeance on transgressors , as now he is , and intends to be , under the gospel ; the vouchsafement whereof unto the world , is as the laying of the ax to the root of the trees , upon which follows the hewing down , and casting into the fire , every tree , that bringeth not forth good fruit , mat. . . this sence is both very agreeable to the scripture-phrase , which frequently and familiarly expresseth a comparative sence in a positive and absolute form , ( see joh. . . cor. . . luk. . . joh. . . gal. . . not to mention other places of like purport , without number , ) and likewise perfectly accordeth with that principle of righteousness and equity , in and about the punishing of sin and sinners , which the scripture from place to place ascribeth unto god ; and which inclineth him to punish sins , committed against greater light , against means and motives of greater efficacy and power , with more severity proportionably , then those , which ( though otherwise the same ) are perpetrated , where means and motives for the refraining of such sins , are either fewer , or less effectual . see upon this account , amos . . compared with lam. . . and dan. . . deut. . . with . matth. . , . luk. . , . jer. . . compared with vers . . besides many other passages of like import . calvin , reading the words in present consideration between us , thus , et tempora quidem hujus ignorantiae cùm hactenùs dissimulaverit deus , neither approves your sence of them , nor mine , though his censure falls much heavier on yours , then on mine . he affirms , that pauls intent was not to extenute the sins of men , but onely to magnifie the grace of god , which had now on the sudden shone upon the world : and labors to confute such an interpretation , from that of the same apostle ( lately cited , ) they that have sinned without the law , shall notwithstanding perish without the law l his sence of the words is onely this , god winked at , or dissembled , the times of that ignorance , i. e. -that during the long tract and continuance of these times , god did not discover , or reveal himself unto men m . i finde some other modern expositors of good note steering the same course of interpretation with him . some conceive that the apostle speaks of the times past with those that were then living , and that his meaning is , that god would not lay to their charge [ i. e. punish , or destroy them for ] their idolatries past , if now they were willing to repent . of this judgment was chrysostom , and after him , oecumenius . neither of these interpretations fall in with the genius of your inference from the words , nor yet endamage my notion in the least ; which saith , that the heathen here spoken of , were under a command from god to repent , even all along the times of the ignorance , of which the apostle speaketh . but besides what hath been already offered to countenance the interpretation of the words awarded by me , i conceive this passage of the apostle , hebr. . vers . , , &c. doth better the account : for finding fault with them , he saith : behold , the days come ( saith the lord ) when i will make a new covenant with the house of israel , and the house of judah : not according to the covenant that i made with their fathers in the day that i took them by the hand to lead them out of the land of egypt , because they continued not in my covenant , and i regarded them not ( saith the lord : ) for this is the covenant that i will make , &c. these words , and i regarded them not , seem to run somewhat parallel with those in question , and the times of this ignorance god winked at ; and withall to carry some such sence and import as this ; that god , considering the weakness and imperfection of that covenant , which he made with them at mount horeb , upon their deliverance from egypt , how little spirit and life there was in this covenant to render them a people excellent and worthy god , in comparison of that covenant which he purposed to make with them afterwards in the gospel , upon their great deliverance from sin and hell to be accomplished by jesus christ , did accordingly expect no great matters from them , but was content {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( as the apostle speaks , acts . . ) to bear with their manners , to over-look many miscarriages , neglected to punish and take vengeance on them for such sins , the commission whereof under a covenant of more grace he would have vindicated most severely . but this onely by the way . towards the conclusion of your writing , you make this ingenuous and christian promise ( which contains as much , as i can with reason , or a good conscience , expect from you ) that if i can make it appear ( upon just , and carrying grounds ) that infants , naturals ( to whom god hath not given the use of reason ) and those many millions in all ages , who never heard the gospel , are bound to beleeve in christ for salvation , then you shall grant my minor , and admit my argument to be good ; viz. that christ dyed for all without exception , because all without exception are bound to beleeve . i suppose i have , and this upon no worse or weaker grounds then you require , made it fully apparant , that all the three sorts of persons you speak of , are , in a sence , which , i ( with many others ) call , sensus divisus , and which i have explained , bound to beleeve on christ for salvation . as for the sence , which ( haply ) you mean , and which i have termed , sensus compositus , your self have in a former passage ( and herein done nothing neither , but what reason and ingenuity , together with the interest of your own credit and conscience , obliged you unto ) acquitted me and my doctrine from intending it in reference to the two former sorts of persons , infants , and naturals . nor do i conceive that your self judg it any ways prejudicial to the salvation of either of these by christ , that they are , in this sence , utterly uncapable of beleeving on him ; unless you either judg them salvable by the law of nature , and without christ ( which i judg you cannot reasonably do ) or not at all ; which i suppose to be further from your thoughts , then the other . so that whether infants , or naturals , be capable , or not capable of beleeving in christ , yet if they be salvable by him , it undeniably follows , that he dyed for them . concerning the third and last sort , persons who though competent of understanding , yet never from first to last tasted of the letter of the gospel , i have proved at large ( and i trust , to your satisfaction , and other mens ) that such men as these , stand bound , both by the law of nature , and by positive law from god , to beleeve in jesus christ , and that without the letter of the gospel they are in a capacity of beleeving in him , so , or so far , as to be accepted therein unto salvation . thus having performed your conditions , i trust i may upon a legitimacy of claim demand the courtesie of your promise , being nothing but what is very lawful for you to grant , the admitance of my minor , and consequently the concluding validity of my argument . whereas you somewhere in your papers represent it as a thing very irrational , and unworthy belief , that christ should dye for those , who he knew were in no capacity , or possibility , of receiving benefit thereby , as all those were , who had perished in their sins , and were eternally condemned , before his death : my answer is ; that as at christs riding into jerusalem , as well the multitudes that went before , as those that followed , cryed , hosanna to the son of david , ( matt. . . ) so those that lived in the world before his incarnation , and sufferings , were in a blessed capacity of receiving remission of sins , and the great blessing of salvation , by his death , by beleeving on him as then to come , as well as those , who take their turns of mortality after him , and beleeve on him as already come . otherwise how should abraham , isaac , and jacob have been in a capacity of siting down and eating bread in the kingdom of god ? so that how ever the persons you speak of , who were under an irreversible sentence of condemnation for their sins , at the time when our saviour dyed , and in this respect were in no possibility of receiving benefit by his death ; yet there was a time , viz. whilest they lived in the world , when they were under the same possibility with other men of receiving the great benefit and blessing of salvation by him : and in this respect he may properly enough be said to have dyed for them ; i. e. to have dyed upon such terms , that they beleeving on him , whilest the day of grace lasted , as intending , or as being to dye for them in time , might have been saved by his death . and if this objection were of any force , neither can it truly be said that he dyed for abraham , isaac , or jacob , or for other saints , who had dyed in the faith ( as the apostle speaketh ) before his coming in the flesh , at least it cannot be said that he dyed for the remission of their sins , because they having obtained already , and being in full possession of , this heavenly priviledg , were in no possibility of obtaining it by christ at the time of his death . nor is it ( nor can it reasonably be imagined that it should be ) the intent of the doctrine , which teacheth that christ dyed for all men without exception , to affirm or teach withall , that he dyed upon such terms for all men , that all men at any time , or in every state and condition , whether living , or whether dead , whether free from , or whether insnared with , the guilt of the unpardonable sin , &c. should be in a capacity , or under a possibility , of being saved by him . the intire and clear meaning of the said doctrine ( as it is in effect stated by me cap. . § . . of my book of redemption ) is , that all persons of mankind whatsoever , are , or were , put into such a capacity of salvation by the death of christ , that if their own voluntary neglect , and notorious unworthiness , do not intervene and hinder , they may , or might , be all actually saved thereby . and thus i have , in the midst of many distractions , and under much encumbrance of business otherwise , faithfully , with a single and upright heart , and as in the presence of god , endeavored to satisfie your request touching the clearing and removing such scruples and difficulties , which , as you signifie , rendered this proposition of mine , all men , without exception , stand bound to beleeve on christ , questionable , or rather unquestionably false , unto you . whether any thing that hath been said will turn to so happy an account unto you , as satisfaction , i cannot prophecy : only i find you a man dis-ensnared from the superstition of vulgar credulity , and that will not sell the truth for the gain or price of that corruptible crown of being reputed orthodox ; and this is a door of hope opened unto me , that such things , which are agreeable both to the course and current of the scriptures , and no less to clear principles of reason , will over-rule you into such acknowledgments , which in the day of jesus christ will ( i question not ) be your honour , and peace . i confess i was extreamly unwilling to have been taken off from some other engagements lying upon my hand , by such a diversion , as the drawing up of this answer to your papers , must needs occasion : but god having over-ruled that inclination in me , i have so much the more hope that he hath somewhat of consequence to do with his providential interposure in this kind . i may very truly say , that the work , in respect of the undertaking of it , was very signally and emphatically , his , having scarce had so much of my will in it , as in that respect , to bear that denomination of being called , mine . notwithstanding being engaged , it was once in my thoughts to have made some further attempt upon your judgement by some other arguments , to evince an universal obligation upon all flesh to yield the obedience of faith unto the gospel , and to beleeve in jesus christ . but upon consideration , judging you so propense in affection to the truth , as to be ready to meet it half way in its advance towards you ; and being a little unwilling too far to anticipate my intendments for a larger discussion of the particulars discoursed in your papers , i resolved rather to contain my self at present within the narrow bounds of this answer . the excrescency whereof to prevent , i forbare the printing of your papers with it ; and this the rather , because i had no commission from you to publish them . if your desire yet be to have them published , my best assistance shall be yours for the procuring , and best ordering of it . the god of all grace and truth , break up the fountains of the great depths of spiritual knowledg , and heavenly understanding in his word , before both you , and me , and all others , who love the truth at a better rate , then to fear the shame of being counted erroneous for the profession of it ; that the waters of life may flow out abundantly from us , for the watering and refreshing of the dry and barren root of the world round about us . from my study , colemanstr . london , decemb. . . yours in jesus christ , as your self , and your own soul , j. goodwin . post-script ; to be read in pag. . lin. . immediately after these words , since his fall . that adam , during the interìm between his fall , and the promulgation of the evangelical promise unto him , was under no obligation to repent , is evident from hence ; because if so , this tye ( according to your distribution ) must be upon him , either by vertue of the law of nature , written in his heart , or else , of some positive law of god . but , . for any positive law , there was none made or given unto him by god , during the time we speak of : nor was there any of this import given unto him before ; i mean , whereby he was commanded to repent , in case he sinned , or rebelled against god . . if the repentance we speak of , was required of adam as due by the law of nature , then was it required either in order to his salvation , and as sufficient and available hereunto ; or else as matter of meer duty , without any reference to a reward . if it were required of him in order to his salvation , then was there a principle vested by god in the nature of man , whereby he was enabled to recover and save himself , in case of sin and disobedience : yea and this principle must be supposed to have been carryed over by adam , unmaimed and in sufficient strength for action , out of his estate of righteousness or innocency , wherein he was created , into that estate of sin and misery , wherein he plunged himself by his fall . and if so , then must it be supposed also to remain in the same vigor and strength in all his posterity , ( for there is no reason to imagine a difference in this point between adam fallen , and his posterity : ) and if so , then all , and every person of mankinde without exception , must be supposed to be in a capacity of salvation , yea to be in an immediate capacity of doing such things which accompany salvation . and if so , then christ must of necessity be supposed to have dyed for them all , in as much as without shedding of blood there is no remission , and consequently no salvation , or capacity or possibility of being saved . if it be said , that that repentance which we enquire after , was required of adam as meer matter of duty , and not in reference to any reward intended to be given unto him by god thereupon ; . this ( i presume ) is contrary to your own sence , who ( if i mistake you not ) conceive , that the heathen , without faith in christ , are in a capacity of such a repentance , which , in reference to them , is available unto salvation . . it seems contrary to the course and current of the scriptures , that god should require service or obedience from his creature , otherwise then in order to their happiness . see to this purpose : gen. . . deut. . . & . , . psal. . . & . , , &c. isai. . . rom. . . ( besides many others . ) finis . notes, typically marginal, from the original text notes for div a e- a multos hoc decipit , quod christum arbitrantur ubique exacte & sollicité , quomodo aristoteles aliquis , locutum fuisse ; quod est a vero al●●num . camero . myroth . p. . rom. . . psal. . . act. . , . rom. . . hebr. . rom , . . a tametsi eaim in mundo nibil reperietur savore dei digaum , se tamen 〈◊〉 mundo propitium oftendit , cum sine exceptione omnes ad fidem christi vocat , quae nihil aliud est , quam ingressus in vitam . calvin . in job . . , . b adeum modum habet & redemptis istae generis oumam , de qua loquiatur , quod illam homines reprobi , ac deplorate impii non accipiant , neque defectu sit gratiae dei , atque justam est ut illa propter filios perditionis , gloriam ac titulum universalus redemptionis amittat , cum sit parata cunctis , & omnes ad illam vocentur . musculus , loc. de redempt . generis humani . a hic duo observemus : deum nullis unquam seculis homines doctrina salutis destituisse ; proinde , quicunq , unquam perierunt , sua culpa periisse . naturam ita perfundit sua lucc deus , ut hi tantum a justicia aliem maneant qui eam ultro a se rejiciunt . sunt & hodie gentes non paucae quibus evangelium christi liaudquaquam sinceriter prae dicatur ; sunt , quae de to nihil ptorsus audiunt . hi autem si non ultro justiciae studium repudiarent , dominus indu●ie spiritu suo sic eos animaret , ut quae legis sunt , praestarent , committerent se totos ipsius bonitati , proximis faccrent , quae cupiunt fieri sibi . hinc fieret ut deus citius angelum cis mitteret uti fecit corailio , quam ut ignorare cos christum suum pateretur . sed dum impie ingrati iniquitate sua detinent revelatam jam ipsis veritatem , merentur , non solum ut nihil praeterea boni spiritus acciptant , sed etiam ut dentur in sensum reprobum , &c. alterum hic observandum est , ut ipsi quoque huic operi legis , quod insctiptum est cordibus nostris , recto illi ( ut divinitus impresso ) sensui , quo perperuo vocamtr ad fancta & honesta studia , revocamur a pravis , auscultemus , &c. buter in enar , ad roman . c. . v. sed ut superius quoque ostendimus , magis id ex instituto pauli fuit , ut objiceret iudaeis gentes etiam ante cis revelatum christum , verae justiciae fuiffe compotes . idem in vers. . ejusdem cap. b nam in terra abscondisse dicit , quod rationem quae ad imaginem & st . m●l●●tudinem data est nobis , studio voluptatis obeuit , & tanquam in sovea ca●●● abscondit . ambr. . . l. . comment. in luc. c. . circa finem nam illa talenta , quae cuique distribuuntur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , nego significare posse vitam aeternam , ratio certissima , quia illa distribuuntur servis omnibus , non tantum frugi , sed etiam nequam . et paulo post ; itaque necesse est referri [ talenta ] ad gratias temporales , quas deus communicat , non piis tantum sed etiam impi●s ; non electis tantum , sed etiam rep obis . chamier . panstr . . c. . l : . c. sect , , c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. athanas . de incarn. verbi . p. , . edis . commel . d et sunt qui promiscue tam de gentibus , quam de ludaeis haec exponant . fateor quidem pieratis ●●aenam grana semper in toto orbe fuisse sparsa , &c. calvin . in ioh. . . e promittit ergo illos ejus gaudii consortes fore , in quod jam olim ingrests sint sancti patres & propherae , qui agrum domini studiose colendo , vetae pieratis femina in toto orbe sparserunt . gualter . homil. . in iohan. f id veto de patriarchis & prophetis dicitur , quoium opera & ministerio deus usus est in mundo excolendo , & praeparando ad meflem hanc evangelieam . ibid. secuti sunt prophetae quorum sermones longe lateque per diversas gentes fuerunt vulgati . g subactum est arvum a prophetis , qui non tantam in lucae , sed & per dispersio ne● varias acpud gentes voce ac lcriptis homines ad unius dei cultum excitarant , quod semen est evangelicae frugi● . hug. grot. in iob. . h expendamus etiam quanta sitista christi filii hominis majestas , potentia , & gloria , quod ad pedum illius oscula reges terrae , absque ulla discriminatione , quanti quanti sint , vocantur . quis nam mortalium ab hac submissione excipitur , quando illa ipsis quoque regibus imponitur ? musculus , in psal. . vers . . i non enim musitatum aut rarum est in scriptura easdem premissiones , vel praedictiones , velres alias semel jam datas & commemoratas , postea diversis temporibus tanquam novas denuo tradere & commemorare . pererius in gen. . . solet [ christus ] de his rebus quae alio modo , quam ante , post resurrectionem eg● , ita loqui , qua si non egerit . maldonatus in mat. . . k verum ea non esse , aut non fieri ante evangelii tempora dicuntur , quae minus apparent , aut minus sentiuntur ante istam temporum plenitudinem . testard . synops . doctr. de nat. &c. thes● . . l alii secu● interpretantur , deum ignorantiae pepercisse , quasi conniveret , punire nolens . sed tale commentum prorsus alienum est a mente pauli , & consilio ; cui minime proposit●m fuit extenuare hominum culpam , sed dei gratiam , quae repente astulserat , magnifacere . et ex aliis locis salsum esse coarguitur , quia qui sine leg peccaverint , sine lege nihilominus peribunt . m in summa , nihil aliud sibi volunt verba pauli , quam caec●tati addit●os fuisse homines donec se illis pate fecit deus . truth further clear'd from mistakes being two chapters out of the book entituled, primitive christianity reviv'd : plainly acknowledging the benefit accruing by the death and suffering of our lord jesus christ for the salvation of mankind, together with a comparison of the principles of the people called quakers, and the perversions of their opposers, by way of postscript / by w.p. primitive christianity reviv'd. selections penn, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) truth further clear'd from mistakes being two chapters out of the book entituled, primitive christianity reviv'd : plainly acknowledging the benefit accruing by the death and suffering of our lord jesus christ for the salvation of mankind, together with a comparison of the principles of the people called quakers, and the perversions of their opposers, by way of postscript / by w.p. primitive christianity reviv'd. selections penn, william, - . p. [s.n.], dublin : . signed and dated on p. : william penn. dublin, the th of the d month, . imperfect: print showthrough with loss of text. reproduction of original in the cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -- crucifixion. christianity. society of friends -- apologetic works. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion truth further clear'd from mistakes . being two chapters out of the book entituled , primitive christianity reviv'd : plainly acknowledging the benefit accruing by the death and sufferings of our lord jesus christ for the salvation of mankind . together with a comparison of the principles of the people called quakers , and the perversions of their opposers , by way of postscript . by w. p. dublin , printed in the year . reader , occasion having been given us we never sought , we continue to improve it to the further explanation and defence of our so much abused profession , that if possible people may see , at least the more sober and candid , that we are not at that distance from truth , nor so heterodox in our principles , as we have been , by too many , either hastily or interestedly represented ; but that indeed we hold the great truths of christianity according to the holy scriptures , and that the realities of religion are the mark we press after , and to disabuse and awaken people from their false hopes and carnal securities , under which they are too apt to indulge themselves , to their irreparable loss , that by our setting christian doctrine in a true light , and receiving and pressing the necessity of a better practice : they may see the obligation they are under to redeem their precious time they have lost , by a more careful employment of that which remains to a better purpose . this has occasioned us to re-print the th . and th . chapters of primitive christianity , being willing to speak in the language of what has been already made publick , that it may be seen , we neither change ( tho for the better is always commendable ) nor write otherwise now then before to serve a present turn ; in which and a postscript , comparing our principles , with our opposers usual perversions , the ingenious reader may easily discern how ill we have been treated , and what hardships we have laboured under , through the prejudice of some , and the unreasonable credulity of others ; and do us the justice to believe that we are a people in earnest for heaven , and in that way our blessed lord hath trod for us to glory , for no cross no crown . chap. viii . sect. . doctrine of satisfaction and justification owned and worded according to scripture . sect. . what constructions we can't believe of them , and which is an abuse of them . sect. . christ owned a sacrifice and a mediator . sect. . justification two-fold , from the guilt of sin , and from the power and pollution of it . sect. . exhortation to the reader upon the whole . obj. . though there be ma-many good things said , how christ appears and works in a soul , to awaken , convince and convert it ; yet you seem not particular enough about the death and sufferings of christ : and it is generally rumour'd and charged upon you by your adversaries , that you have little reverence to the doctrine of christ's satisfaction to god for our sins , and that you do not believe , that the active and passive obedience of christ , when he was in the world , is the alone ground of a sinners justification before god. answ . § . . the doctrine of satisfaction and justification , truly understood , are placed in so strict an union , that the one is a necessary consequence of the other , and what we say of them , is what agrees with the suffrage of scripture , and for the most part in the terms of it ; always believing , that in points where there arises any difficulty , be it from the obscurity of expression , mis-translation , or the dust raised by the heats of partial writers , or nice criticks , it is ever best to keep close to the text , and maintain charity in the rest . i shall first speak negatively , what we do not own , which perhaps hath given occasion to those who have been more hasty then wise , to judge us defective in our belief of the efficacy of the death and sufferings of christ to justification : as , § . . first , we cannot believe that christ is the cause , but the effect of god's love , according to the testimony of the beloved disciple john , chap. . god hath so loved the world , that he hath given his only begotten son into the world , that whosoever believeth on him should not perish , but have everlasting life . secondly , we cannot say , god could not have taken another way to have saved sinners , than by the death and sufferings of his son , to satisfie his justice , or that christ's death and sufferings were a strict and rigid satisfaction for that eternal death and misery due to a man for sin and transgression : for such a notion were to make god's mercy little concerned in man's salvation ; and indeed we are at too great a distance from his infinite wisdom and power , to judge of the liberty and necessity of his actings . thirdly , we cannot say jesus christ was the greatest sinner in the world , ( because he bore our sins on his cross , or because he was made sin for us , who knew no sin ) an expression of great levity and unsoundness , yet often said by great preachers and professors of religion . fourthly , we cannot believe that christ's death and sufferings so satisfies god , or justifies men , as that they are thereby accepted of god : they are indeed thereby put into a state capable of being accepted of god , and through the obedience of faith and sanctification of the spirit , are in a state of acceptance : for we can never think a man justified before god , while self-condemned ; or that any man can be in christ , who is not a new creature , or that god looks upon men otherwise then they are . we think it a state of presumption , and not of salvation , to call jesus , lord ! and not by the work of the holy ghost . master ! and he not yet master of our affections : saviour ! and they not saved by him from their sins : redeemer ! and yet they not redeemed by him from their passion , pride , covetousness , wantonness , vanity , honours , vain friendships , and glory of this world : which were to deceive themselves : for god will not be mocked , such as men sow , such must they reap . and though christ did die for us , yet we must , by the assistance of his grace , work out our salvation with fear and trembling : as he died for sin , so we must die to sin , or we cannot be said to be saved by the death and sufferings of christ , or throughly justified and accepted with god. thus far negatively . now , possitively , what we own as to justification . § . . we do believe , that jesus christ was our holy sacrifice , and attonement , and prepiriation ; that he bore our iniquities , and that by his stripes we were healed of the wounds adam gave us in his fall ; and that god is just in forgiving true penitents upon the credit of that holy offering , christ made of himself to god for us ; and that what he did and suffer'd , satisfied and pleased god , and was for the sake of fallen man that had displeased god : and that through the offering up of himself once for all , through the eternal spirit , he hath for ever perfected those ( in all times ) that are sanctified , who walk not after the flesh , but after the spirit . rom. . . mark that . § . . in short , justification consists of two parts , or hath a two-fold consideration , viz. justification from the guilt of sin , and justification from the power and pollution of sin , and in this sence justification gives man a full and clear acceptance before god. for want of this latter part , it is that so many souls religiously inclin'd , are often under doubts , scruples and despondencies , notwithstanding all that their teachers tell them of the extent and efficacy of the first part of justification . and it is too general an unhappiness among the professors of christianity , that they are apt to cloak their own active and passive disobedience with the active and passive obedience of christ . the first part of justification we do reverently and humbly acknowledge is only for the sake of the death and sufferings of christ ; nothing we can do , though by the operation of the holy spirit , being able to cancel old debts , or wipe out old scores : it is the power and efficacy of that propitiatory offering , upon faith and repentance , that justifies us from the sins that are past ; and it is the power of christ's spirit in our hearts that purifies and makes us acceptable before god. for till the heart of man is purged from sin , god will never accept of it . he reproves , rebukes and condemns those that entertain sin there , and therefore such cannot be said to be in a justified state ; condemnation and justification being contraries : so that they that hold themselves in a justified state by the active and passive obedience of christ , while they are not actively and passively obedient to the spirit of christ jusus , are under a strong and dangerous delusion ; and for crying out against this sin-pleasing imagination , not to say doctrine , we are staged and reproached as denicrs and despisers of the death and sufferings of our lord jesus christ . but be it known to such , they add to christ's sufferings , and crucifie to themselves afresh the son of god , and trample the blood of the covenant under their feet , that walk unholily under a profession of justification ; for god will not acquit the guilty , nor justifie the disobedient and unfaithful . such deceive themselves , and at the great and final judgment their sentence will not be , come ye blessed , because it cannot be said to them , well done good and faithful , for they cannot be so esteemed that live and die in a reproveable and condemnable state ; but , go ye cursed , &c. § . . wherefore , o my reader ! rest not thy self wholly satisfied with what christ has done for thee in his blessed person without thee , but press to know his power and kingdom within thee , that the strong man , that has too long kept thy house , may be bound , and his goods spoiled ; his works destroyed , and sin ended ; according to the john . . for which end , says that beloved disciple , christ was manifested , that all things may become new ; new heavens , and new earth , in which righteousness dwells . thus thou wilt come to glorifie god in thy body , and in thy spirit , which are his ; and live to him , and not to thy self . thy love , joy , worship , and obedience ; thy life , conversation , and practice ; thy study , meditation , and devotion , will be spiritual : for the father and the son will make their abode with thee , and christ will manifest himself to thee ; for the secrets of the lord are with them that fear him . and an holy unction or anointing have all those , which leads them into all truth , and they need not the teachings of men : they are better taught , being instructed by the divine oracle ; no bare hear-say , or traditional christians , but fresh and living witnesses : those that have seen with their own eyes , and heard with their own ears , and have handled with their own hands the word of life , in the divers operations of it , to their souls salvation . in this they meet , in this they preach , and in this they pray and praise : behold the new covenant fulfilled , the church and worship of christ , the great anointed of god , and the great anointing of god , in his holy , high priesthood and offices in his church ! chap. ix . sect. . a confession to christ and his work , both in doing and suffering . sect. . that ought not to make void our belief and testimony of his inward and spiritual appearance in the soul. sect. . what our testimony is in the latter respect : that 't is impossible to be saved by christ without us , while we reject his work and power within us . sect. . the dispensation of grace , in its nature and extent . sect. . a further acknowledgment to the death and sufferings of christ . sect. . the conclusion , shewing our adversaries unreasonableness . § . . and lest any should say we are equivocal in our expressions , and allegorize away christ's appearance in the flesh ; meaning only thereby , our own flesh , and that as often as we mention him , we mean only a mystery , or a mystical sense of him , be it as to his coming , birth , miracles , sufferings , death , resurection , ascension , mediation and judgment ; i would yet add , to preserve the well-disposed from being stagger'd by such suggestions , and to inform and reclaim such as are under the power and prejudice of them , that , we do , we bless god , religiously believe and confess , to the glory of god the father , and the honour of his dear and beloved son , that , jesus christ took our nature upon him , and was like unto us in all things , sin excepted ; that he was born of the virgin mary , and suffered under pontius pilate , the roman governour , crucified , dead , and buried in the sepulchre of joseph of arimathea ; rose again the third day , and ascended into heaven , and sits on the right hand of god , in the power and majesty of his father , who will one day judge the world by him , even that blessed man , christ jesus , according to their works . § . . but because we so believe , must we not believe what christ said , he that is with you shall be in you , john . i in them , and they in me , &c. chap. . when it pleased god to reveal his son in me , &c. gal. . the mystery hid from ages , is christ in the gentiles the hope of glory , col. . unless christ be in you , ye are reprobates ? cor. . or must we be industriously represented deniers of christ's coming in the flesh , and the holy ends of it , in all the parts and branches of his doing and suffering , because we believe , and press the necessity of believing , receiving and obeying his inward and spiritual appearance and manifestation of himself , through his light , grace and spirit in the hearts and consciences of men and women , to reprove , convict , convert and change them ? this we esteem hard and unrighteous measure ; nor would our warm and sharp adversaries be so dealt with by others : but to do as they would be done to , is too often no part of their practice , whatever it be of their profession . § . . yet we are very ready to declare to the whole world , that we cannot think men and women can be saved by their belief of the one without the sense and experience of the other ; and that is what we oppose , and not his blessed manifestation in the flesh . we say that he then overcame our common enemy , soiled him in the open field , and in our nature triumphed over him that had overcome and triumphed over it in our forefather adam , and his posterity ; and that as truly as christ overcame him in our nature , in his own person , so , by his divine grace being received and obeyed by us , he overcomes him in us : that is , he detects the enemy by his light in the conscience , and enables the creature to resist him , and all his fiery darts , and finally , so to fight the good fight of faith , as to overcome him , and lay hold on eternal life . § . . and this is the dispensation of grace , which we declare , has appeared to all , more or less ; teaching those that will receive it , to deny ungodliness and wordly lust , and to live soberly , righteously , and godly in this present world ; looking for ( which none else can justly do ) the blessed hope , and glorious appearing of the great god , and our saviour jesus christ , &c. tit. . , , . and as from the teachings , and experience , and motion of this grace , we minister to others , so the very drift of our ministry is to turn peoples minds to this grace in themselves , that they may all , up and be doing , even the good and acceptable will of god , and work out their salvation with fear and trembling , and make their high and heavenly calling and election sure ; which none else can do , whatever be their profession , church and character : for such as men sow they must reap ; and his servants we are , whom we obey . regeneration we must know , or we cannot be children of god , and heirs of eternal glory : and to be born again , an other spirit and principle must prevail , leaven , season , and govern us , than either the spirit of the world , or our own depraved spirits ; and this can be no other spirit than that which dwelt in christ , for unless that dwell in us , we can be none of his , rom. . . and this spirit begins in conviction , and ends in conversion and perseverance : and the one follows the other ; conversion being the consequence of convictions obey'd , and perseverance a natural fruit of conversion , and being born of god ; for such sin not , because the seed of god abides in them , john . , . but through faithfulness , continue to the end , and obtain the promise , even everlasting life . § . . but let my reader take this along with him , that we do acknowledge that christ , through his holy doing and suffering ( for being a son he learned obedience ) has obtained mercy of god his father for mankind ; and that his obedience has an influence to our salvation , in all the parts and branches of it ; since thereby he became a conqueror , and led captivity captive , and obtained gifts for men with divers great and precious promises , that thereby we might be partakers of the divine nature , having ( first ) escaped the corruption that is in the world , through lust . i say we do believe and confess that the active and passive obedience of christ jesus affects our salvation throughout , as well from the power and pollution of sir , as from the guilt , he being a conqueror as well as a sacrifice , and both , through suffering : yet , they that reject his divine gift , so obtained , and which he has given to them , by which to see their sin , and the sinfulness of it , and to repent and turn away from it , and do so no more ; and to wait upon god for daily strength to resist the fiery darts of the enemy , and to be comforted through the obedience of faith in and to this divine grace of the son of god , such do not please god , believe truly in god ; nor are they in a state of true christianity and salvation . woman , said christ , to the samaritan , at the well , hadst thou known the gift of god , and who it is that speaketh to thee , &c. people know not christ , and god , whom to know is life eternal , john . because they are ignorant of the gift of god , viz. a measure of the spirit of god that is given to every one to profit with , cor. . . which reveals christ and god to the soul. flesh and blood cannot do it ; oxford and cambridge cannot do it ; tongues and philosophy cannot do it ; for they that by wisdom knew not god , had these things for their wisdom : they were strong , deep and accurate in them ; but alas , they were clouded , puft up , and set farther off from the inward and saving knowledge of god , because they sought for it in them , and thought to find god there . but the key of david is an other thing , which shuts and no man opens , and opens and no man shuts ; and this key have all they that receive the gift of god into their hearts ; and it opens to them , the knowledge of god and themselves , and gives them a quite other sight , taste and judgment of things , than their educational or traditional knowledge afforded them . this is the beginning of the new creation of god , and thus it is we come to be new creatures : and we are bound to declare there is no other way , besides this , by which people can come into christ , or to be true christians , or receive the advantage that comes by the death and sufferings of the lord jesus christ . wherefore we say , and upon good authority , even that of our own experience , as well as that of the scriptures of truth , christ will prove no saving sacrifice for them that refuse him for their example . they that reject the gift , do deny the giver , instead of themselves daily , for the givers sake . o that people were wise ! that they would consider their latter end , and the things that make for the peace thereof ! why should they perish in a vain hope of life , while death reigns ? of living with god , who live not to him , nor walk with him ? awake , thou that sleepest in thy sin , or at best , in thy self-righteousness ; awake , i say , and christ shall give thee life ! for he is the lord from heaven , the quickening spirit , that quickens us , by his spirit , if we do not , resist it and quench it , by our disobedience ; but receive , love and obey it , in all the holy leadings and teachings of it , rom. . , . to which holy spirit i commend my reader , that he may the better see where he is , and also come to the true belief and advantage of the doings and sufferings of our dear and blessed lord and saviour jesus christ , who saves from the power and pollution , as well as guilt of sin , all those that hear his knocks , and open the door of their hearts to him , that he may come in and work a real and through reformation in and for them . and so the benefit , virtue and essicacy of his doings and sufferings without us , will come to be livingly applied and felt , and fellowship with christ in his death and sufferings known , according to the doctrine of the apostle ; which , those that live in that which made him suffer , know not , tho' they profess to be saved by his death and sufferings . much more might be said as to this matter , but i must be brief . § . . to conclude this chapter , we wonder not that we should be mistaken , mis-construed and mis-represented , in what we believe and do to salvation , since our betters have been so treated in the primitive times ; nor indeed is it only about doctrines of religion , for our practice in worship and discipline have had the same success : but this is what i earnestly desire , that however bold people are pleased to make with us , they would not deceive themselves in the great things of their own salvation : that while they would seem to own all to christ , they are not found disowned of christ in the last day . read the th of matthew ; it is , he that hears christ , the great word of god , and does what he enjoyns , what he commands , and by his blessed example , recommends , that is a wise builder , that has founded his house well , and built with good materials , and whose house will stand the last shake and judgement . for which cause we are often plain , close and earnest with people , to consider , that christ came not to save them in , but from their sins ; and that they that think to discharge and release themselves of his yoke and burden , his cross and example , and secure themselves , and complement christ with his having done all for them , while he has wrought little or nothing in them , nor they parted with any thing for the love of him , will finally awake in a dreadful surprize , at the sound of the last trumpet , and at this sad and irrevokeable sentence , depart from me , ye workers of iniquity , i know you not : which terrible end , may all timely avoid , by hearkening to wisdom's voice , and turning at her reproof , that she may lead them in the ways of righteousness , and in the midst of the paths of judgment , that their souls may come to inherit substance ; even durable riches and righteousness in the kingdom of the father , world without end . the quakers principles , and their adversaries perversions . quakers principles . i. because in honour to the spirit of god ( which gave forth the scriptures ) we assert the holy spirit to be the first and great rule of christians , as that by which god is worshiped , conscience is convinc'd , sin detected , duty manifested , scriptures unfolded and explained ; and consequently a rule for believeing and understanding the scriptures themselves : tho' at the same time , we reverently believe the scriptures by the divine authority of that holy spirit which gave them forth ; and do declare and fully believe them to be what they say of themselves , viz. a declaration of those things most surely believed by the primitive christians , and that they came by inspiration , holy men of god speaking as they were moved by the holy ghost , and are profitable for doctrine , reproof , correction , instruction in righteousness , that the man of god perfect , and throughly furnished to all good works . joh. . . john . . ephes . . . joh. . . . tim. . . ii. from our great caution and tenderness in expressing our selves in matters of faith , as particularly about the trinity , in other terms than those the holy ghost hath used in scripture , to wit , there are three that bear record in heaven , the father , the word , and the spirit , and these three are one ; which we sincerely and reverently believe to be so . — john . . iii. because we believe and declare the necessity of an inward principle , to enlighten our minds and cure our hearts of the maladies that sin has brought upon us , in order to salvation here , and to escape from the wrath to come . — ephes . . . tit. . , . acts . . john . . john . . iv. because we say , that god is light , and christ is light , and that god is in christ , and that christ by his light lighteth every man that cometh into the world ; and dwelleth with them that obey him in his inward and spiritual manifestation , according to john . . john . . and . . and . . . and . . . v. from our asserting , that christ lighteth wicked , as well as good men , because he is said to be that true light which lighteth every man that cometh into the world , according to john . . vi. because we say , that this light of christ is sufficient to save and preserve all from sin , that walk up to the discovery and leadings of it , cor. . , . john . . john . . ephes . . . vii . when we speak of christ's being glorified with the father before the world began ; oras he is now by his spirit in the hearts of his people ; and that as such he was never visible to wicked men , john . . joh. . . viii . because the tendency of our ministry and testimony is to press people to the guidance of that inward and spiritual appearance of christ to men , by his light and grace in their hearts , as that without which there can be no sight , sense , or sorrow for sin to amendment of life , which is absolutely requisite , in order to a just and saving application of the benefit which god intended to men by the death and sufferings of our lord jesus christ : and because we often press this , in opposition to that sin pleasing-doctrine , of being who by justified by the merits of christ , whilst men live in the wickedness and pollutions of this world. eph. . . tit. . . thes . . . pet. . . cor. . . rom. . , . tit. . . to vers . . cor. . . ix . from our denying a ridgid satisfaction , as that god could not possibly save men any other way , than by condemning and punishing his beloved son in whom he was well-pleased , thereby making christ the cause , and not the effect of the father's love , for the sins of the world : and because we cannot believe he hath so satisfied his father for sins past , present and to come , as to look upon man to be holy in christ , whilst unholy in himself ; or to be in christ , while he is not a new creature , the dangerous security too many are under . — joh. . , . john , , . john . . john . . mat. . . cor. . . gal. . . x. because we say men cannot be justified by what christ has done or suffered for them , whilst condemned by his light in themselves ; or forgiven in his blood , whilst disobedient to his spirit ; and that to compleat justification , we are to feel an inward acceptance with god through the sanctification of the spirit of his son , as that without which remission of sin cannot be obtained . — john . , , . rom. . , . joh. . , . rom. . , . gal. . . . thess . . . xi . because we make evangelical obedience a condition to salvation , and works by the spirit , an evidence of faith , and a holy life , both necessary and rewardable . — tit. . from vers . . to . tit. . . jam. . . xii . when we say that in some respects christ was not our sacrifice but example , and that his obedience to his father doth not excuse ours ; but as he abode in his father's love , by keeping his commandments , we must follow his blessed example . — john . , . xiii . from our pleading for a purification and perfection from sin , ( agreeable to the testimony of the holy scriptures ) on this side the grave , through the pure workings of the holy and perfect spirit of our lord jesus christ . — mat. . . mat. . . cor. . . col. . . tit. . . pet. . , . xiv . because we say with the apostle , that men ought to pray , preach , and sing with the spirit , and that no man can rightly worship god , without the preparation by , and assistance of his holy spirit , and that we ought to wait to feel it for that end , and that other worship is formal and carnal . — rom. . . cor. . . prov. . . luk. . . acts . . acts . . psal . , , . xv. from our denying the resurrection of the same natural and corruptable body , and declining to be inquisitive and critical , about what body we shall rise with , according to the caution of the apostle therein , leaving it to the lord to give us a body as pleaseth him . cor. chap. . cor. . , . their adversaries perversions . our adversaries are pleased to make us to deny and undervalue the scriptures , as not to he a rule in any respect , tho' our books plentifully shew we confess them to be the next and secondary rule to the holy spirit , and that we ever chuse to express our belief of christian faith and doctrine in the terms thereof . they also say , we prefer our own books before them , while we love , honour and use them above all the books in the world , and refuse to express matters of faith in other terms than what are expresly in scripture , or so agreeable as to leave no just ground for any doubt of our respect and regard to them . such as desire to lessen the credit of our perswasion with sober people , represent us to deny the trinity at large , and in every sense , tho' we only reject school-terms , and philosophical definitions , as unscriptural , if not unsound , and as having a tendency to fruitless controversie , instead of edification and holiness among christians . we have been uncharitably represented by some , as if we denied all outward means , or contradicted our selves in the use of them ; which they may as well charge against the apostle john , in asserting the sufficiency of the anointing . people have been told by our adversaries , that we believe every man has whole god and whole christ in him , and consequently so many gods and so many christs : tho' we assert no more , but the very language of the holy ghost , in the scriptures of truth , and mean no more by it , than that christ by his light and spirit dwelleth in the hearts of his people . it has been inferred that we hold that christ is in and to wicked men , as he is in and to his saints ; tho' he is a condemner to the one , and a comforter to the other . our opposers will have it , that all who have this light , must consequently be good men , whether they obey it or no , or else the light is insufficient . some are not ashamed to tell the world in our name , that christ was never visible as to his bodily appearance , and consequently that we deny his coming in the flesh above sixteen hundred years ago , tho' his coming then is an article of our christian belief . we are represented to deny or undervalue the coming of christ without us , and the force and efficacy of his death and sufferings , as a propitiation for the sins of the whole world ; tho' we only deny the benefit thereof to such , who by living in sin , instead of dying to sin , and pleasing ; instead of denying themselves , to please god , deprive themselves thereof . some unworthily conclude we disown christ as a satisfactory sacrifice , in his death and sufferings ; and as if we did not believe he died for the sins of the whole world , or that he carried away sin , and sealed redemption in his blood , to as many as rightly believe ; and that we expect both to be forgiven and accepted of god , not for his sake , but our own works : which suggestions we utterly detest and disown . it is inferred against us , that we deny justification at all in any sense , by the death and sufferings of the propitiatory sacrifice of christ , for the sins of the whole world : than which nothing can be more uncharitable , untrue , or unjust ; since we never did , nor can believe the remission of sins in any other name , than that of our lord jesus christ , who through the eternal spirit offered himself up once for all , an holy and acceptable sacrifice to god. our opposers would make people believe , we hope to be sav'd by our own works , and not by grace , which is the gift of god , and so make them the meritorious cause of our salvation , and consequently papists . they will have us to mean , and venture to say for us , that we believe our lord jesus christ , to be in all things but an example , and in no rerespect our sacrifice . we are made so presumptious as to assert the fulness of all perfection and happiness attainable in this life . ignorance or envy suggests against us , that if god will not compel us by his spirit , he must go without his worship . we are made to deny the resurrection of any body , however spiritual or glorified , and even of eternal rewards too ; which if true , we are of all people the most miserable . thus , sober reader , thou hast some taste of the usage we have received in a more abundant manner at their hands , who have undertaken to give an account of our belief to the world , that it has been very hard for people to see us , through those disguises that interest , ignorance , or malice hath put upon us . but 't is our desire , for thy own good , as well as our defence , that god would please , by the light of his dear son , to give thee a clear and effectual sight of the dispensation of his heavenly truth in the inward parts , which he hath blessed us withal , viz. the revelation and setting up of the kingdom of christ in the hearts and souls of the sons of men , where sin and self have so much and so long prevailed , that thou mayest come to be a witness of us goodness , and thy soul with ours , admire , adore , and for ever praise his most glorious and everlasting name , through his dear and well-beloved son , and our redeemer , for he is worthy , worthy , worthy , world without end. dublin , the th of the d month , . william penn . the end .